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OF ALL THE Books of THE
Old and New Testaments;

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IN FIVE VOLUMEs.
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WHEREIN
cºatſ thapter is £ummet up in its Contents:
THE SACRED TEXT INSERTED AT LARGE IN DISTINCT PARAGRAPHS;
Each Paragraph reduced to its proper Heads; the sense given, and
ławorly ILLUSTRATED WITH *
PRACTICAL REMARKS AND OBSERVATIONs.
BY MATTHEW HENRY,
JEATE MINISTER OF THE GO SPEL IN CHESTER.
º
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v OLUME IV.
- CONTAINING,
, Sr. MA TT H E W, | St. LUKE, AND
ST. M. A. R. K, w ST. J O H. N. .
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25cctuitit-upon-Tüſcet :
PRINTED BY AND FOR W. GRACIE,
AND sor D BY J. RENNISON, BERwick; G. cI.ARK, ABERDEEN; AND W. BAYNES, PATERNOSTER-ROW, LONDON.
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AND THE
ACTS OF THE A POSTLES.
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THE one half of our undertaking upon the New Teſtament is now, by the aſſiſtance of Divine grace, finiſhed, and
preſented to the reader, who, it is hoped, the Lord working with it, may hereby be ſomewhat helped in under-
ſtanding and improving the ſacred hiſtory of Chriſt and his apoſtles, and in making it, as it certainly is, the beſt ex-
poſition of our creed, in which theſe inſpired writers are ſummed up ; which is intimated by that evangeliſt, who
calls his goſpel, 4 Declaration of thoſe things which are moſt ſurely believed among us, Luke 1. 1.
And as there is no part of ſcripture which it concerns us more to be well eſtabliſhed in the belief of, ſo there is none
which the generality of chriſtians are more converſant with, or ſpeak of more frequently. It is therefore our duty,
by conſtant pains in meditation and prayer, to come to an intimate acquaintance with the true intent and meaning of
theſe narratives, what our concern is in them, and what we are to build upon them, and draw from them; that we
imay not reſt in ſuch a knowledge of them as that which we had, when in our childhood we were taught to read Eng-
liſh out of the tranſlation, and Greek out of the originals of theſe books. We ought to know them as the Phyſician
does his diſpenſatory, the Lawyer his books of reports, and the Sailor his chart and compaſs ; that is, to know how to
make uſe of them in that which we apply ourſelves to as our buſineſs in this world, which is to ſerve God here, and
enjoy him hereafter, and both in Chriſt the Mediator. t G
The great deſigns of the chriſtian inſtitutes, (which theſe books are the fountains and foundations of) were, to reduce
the children of men to the fear and love of God, as the commanding, ačtive principle of their obſervance of him, and
obedience to him; to ſhew them the way of their reconciliation to him, and acceptance with him; and to bring them
under obligations to Jeſus Chriſt as Mediator; and thereby to engage them to all inſtances of devotion toward God,
and juſtice and charity towards all men, in conformity to the example of Chriſt, in obedience to his law, and in pur-
ſuance of his great intentions. What therefore I have endeavoured here, has been with this view, to make theſe writ-
ings ſerviceable to the faith, holineſs, and comfort of good chriſtians. -
Now that theſe writings, thus made uſe of to ſerve theſe great and noble deſigns, may have their due influence
upon us, it concerns us to be well eſtabliſhed in our belief of their divine original. And here we have to do with two
forts of people. Some embrace the Old Teſtament, but ſet that up in oppoſition to the New, pleading, that, if that be
right, this is wrong; and theſe are the Jews. Others, though they live in a chriſtian nation, and by baptiſm wear the
chriſtian name, yet, under pretence of freedom of thought, deſpiſe chriſtianity, and, conſequently, rejećt the New Teſ.
tament, and therefore the Old, of courſe. - - ©
I confeſs it is ſtrange, that any now who receive the Old Teſtament ſhould rejećt the New ; ſince, beſide all the parti-
cular proofs of the divine authority of the New Teſtament, there is ſuch an admirable harmony between it and the
Old. It agrees with the Old, in all the main intentions of it, refers to it, builds upon it, ſhews the accompliſhment of
its types and prophecies, and thereby is the perfeótion and crown of it. Nay, if it be not true, the Old Teſtament muſt
be falſe; and all the glorious promiſes which ſhine ſo brightly in it, and the performance of which was limited within
Certain periods of time, muſt be a great deluſion; which we are ſure they are not; and therefore muſt embrace the
New Teſtament to ſupport the reputation of the Óld. - & e
That in the Old Teſtament which the New Teſtament lays aſide, is, the peculiarity of the Jewiſh nation, and the ob-
ſervances of the ceremonial law; both which certainly were of divine appointment; and yet the New Teſtament does
not at all claſh with the Old ; for, g *
1. They were always deſigned to be laid afide in the fulneſs of time. No other is to be expected than that the
morning-ſtar ſhould diſappear when the ſun riſes; and the latter parts of the Old Teſtament often ſpeak of the laying
aſide of thoſe things, and of the calling in of the Gentiles. - -
*
PREFACE.
2. They were very honourably laid aſide, and rather exchanged for that which was more noble and excellent, more
divine and heavenly. The Jewiſh church was ſwallowed up in the Chriſtian, the Moſaic ritual in evangelical inſtitu-
tions. So that the New Teſtament is no more the undoing of the Old than the ſending of a youth to the univerſity
is the undoing of his education in the grammar-ſchool. - • *
3. Providence ſoon determined this controverſy, (which is the only thing that ſeemed a controverſy between the
Old Teſtament and the New,) by the deſtrućtion of Jeruſalem, the deſolations of the temple, the diſſolution of the
temple-ſervice, and the total diſperſion of all the remains of the Jewiſh nation; with a judicial defeat of all the attempts.
to incorporate it again, now for above 1600 years; and this, according to the expreſs predićtions of Chriſt, a little be-
fore his death. And, as Chriſt would not have the doćtrine of his being the Meſſiah much inſiſted on, till the great
concluſive proof of it was given by his reſurreótion from the dead; ſo the repeal of the ceremonial law, as to the Jews,
was not much infifted on, but their keeping up the obſervation of it was connived at, till the great concluſive proof of
its repeal was given, by the deſtrućtion of Jeruſalem, which made the obſervation of it for ever impračticable. And
the manifeſt tokens of divine wrath, which the Jews, confidered as a people, even notwithſtanding the proſperity of
particular perſons among them, continue under to this day, is a proof, not only of the truth of Chriſt's predićtions.
concerning them, but that they lie under a greater guilt than that of idolatry, (for which they lay under a deſolation of
70 years,) and that can be no other than crucifying Chriſt, and rejećting his goſpel.
Thus evident it is, that, in our expounding of the New Teſtament, we are not undoing what we did in expounding:
the Old; ſo far from it, that we may appeal to the law and the prophets for the confirmation of the great truth which
the goſpels are written to prove---That our Lord Jeſus is the Meſſiah promiſed to the fathers, who ſhould come, and
we are to look for no other. For though his appearing did not anſwer the expectation of the carnal Jews, who looked
for a Meſſiah in external pomp and power, yet it exačtly anſwered all the types, prophecies, and promiſes, of the Old
Teſtament, which all had their accompliſhment in him ; and even his ignominious ſufferings, which are the greateſt
flumbling-block to the Jews, were foretold concerning the Meſſiah ; ſo that if he had not ſubmitted to them, we had
failed in our proof; ſo far it is from being weakened by them. Biſhop Kidder's Demonſtration of the Chriſtian's Meſſiah.
has abundantly made out this truth, and anſwered the cavils (for ſuch they are, rather than arguments) of the Jews
againſt it, above any in our language. -
But we live in an age when chriſtianity and the New Teſtament are more virulently and daringly attacked by ſome
within their own bowels than by thoſe upon their borders. Never were Moſes and his writings ſo arraigned and ridi-
culed by any Jews, or Mahomet and his Alcoran by any Muſſulmen, as Chriſt and his goſpel by men that are baptized,
and called Chriſtians; and this, not under colour of any other divine revelation, but in contempt and defiance of all
divine revelation; and not by way of complaint, that they meet with that which ſhocks their faith, and which, through
their own weakneſs, they cannot get over, and therefore deſire to be inſtrućted in, and helped in the underſtanding
of, and the reconciling of them to the truth which they have received; but by way of reſolute oppoſition, as if they
looked upon it as their enemy, and were reſolved by all means poſſible to be the ruin of it ; though they cannot ſay *
what evil it has done to the world, or to them. If the pretence of it has tranſported many in the church of Rome
into ſuch corruptions of worſhip and cruelties of government as are indeed the ſcandal of human nature, yet, inſtead
of being thereby prejudiced againſt pure chriſtianity, they ſhould the rather appear more vigorouſly in defence of it,
when they ſee ſo excellent an inſtitution as that is in itſelf, ſo baſely abuſed and miſrepreſented.
They pretend to a liberty of thought in their oppoſition to chriſtianity, and would be diſtinguiſhed by the name of
Free-thinkers. I will not here go about to produce the arguments which, to all that are not wilfully ignorant, and pre-
judiced againſt the truth, are ſufficient to prove the divine original and authority of the doćtrine of Chriſt. The
learned find much ſatisfaction in reading the apologies of the ancients for the chriſtian religion, when it was ſtruggling
with the polytheiſm and idolatry of the Gentiles. Juſtin Martyr and Tertullian, Lačtantius and Minutius Felix, wrote
admirably in defence of chriſtianity, when it was further ſealed by the blood of the Martyrs.
But its patrons and advocates in the preſent day have another ſort of enemies to deal with. The antiquity of the
pagan theology, its univeral prevalence, the edićts of princes, and the traditions and uſages of the country, are not now
objećted to chriſtianity; but H know not what imaginary freedom of thought, and an unheard-of privilege of human
nature, are aſſumed, not to be bound by any divine revelation whatſoever. " *.
Now it is eaſy to make out, -
1. That thoſe who would be thought thus to maintain a liberty of thinking, as one of the privileges of human nature,
and in defence of which they will take up arms againſt God himſelf, do not themſelves think freely, nor give others.
leave to do ſo. In ſome of them, a reſolute indulgence of themſelves in thoſe vicious courſes which they know the
goſpel, if they admit it, will make very uneaſy to them, and a ſecret enmity to a holy, heavenly mind and life, forbid
them all free thought; for ſo ſtrong a prejudice have their luſts and paſſions laid them under againſt the laws of Chriſt,
that they find themſelves under a neceſſity of oppoſing the truths of Chriſt, upon which theſe laws are founded. Perit
judicium, quando res tranſit in affectum—The judgment is overcome, when the deciſion is referred to the qffections. Right
or wrong, Chriſt's bonds muſt be broken, and his cords caſt from them; and therefore, how evident foever the pre-
miſes be, the concluſion muſt be denied, if it tend to faſten theſe bands and cords upon them ; and where is the free-
dom of thought then While they promiſe themſelves liberty, they themſelves are the ſervants of corruption ; for of whom
a man is. Overcome, ºf the ſame is he brought in bondage. *
- -PREFACE. -
In others of them, a reigning pride and affectation of fingularity, and a ſpirit of con tradition, thoſe luſts of the mind,
which are as impetuous and imperious as any of the luſts of the fleſh and of the world, forbid a freedom of thinking,
and enſlave the ſoul in all its inquiries after religion. Thoſe can no more think freely, who reſolve they will think
by themſelves, than thoſe can, who reſolve to think with their neighbours. - *
Nor will they give others liberty to think freely; for it is not by reaſon and argument that they go about to con-
vince us, but by jeſt and banter, and expoſing Chriſtianity and its ſerious profeſſors to contempt. Now, conſidering
how natural it is to moſt men to be jealous for their reputation, this is as great an impoſition as can poſſibly be ; and
the unthinking are as much kept from free-thinking by the fear of being ridiculed in the club of thoſe who ſet up for
oracles in reaſon, as by the fear of being curſed, excommunicated, and anathematized, by the counſel of thoſe who
ſet up for oracles in religion. And where is the free-thinking then : -
2. That thoſe who will allow themſelves a true liberty of thinking, and will think ſeriouſly, cannot but embrace all
Chriſt's ſayings, as faithful and well-worthy of all acceptation. Let the corrupt bias of the carnal heart toward the
world, and the fleſh, and ſelf, (the moſt preſumptuous idol of the three,) be taken away, and let the doćtrine of Chriſt
be propoſed firſt in its true colours, as Chriſt and his apoſtles have given it us, and in its true light, with all its proper
evidence, intrinſic and extrinſic; and then let the capable ſoul freely uſe its rational powers and faculties, and by the
operation of the Spirit of grace, who alone works faith in all that believe, even the high thought, when once it becomes
a free thought, freed from the bondage of fin and corruption, will, by a pleaſing and happy power, be captivated, and
brought into obedience to Chriſt; and when he thus makes it free, it will be free indeed. -
Let any one who will give himſelf leave to think impartially, and be at the pains to think cloſely, read Mr. Baxter's
Reaſons for the Chriſtian Religion, and he will find, both that it goes to the bottom, and lays the foundation deep and
firm, and alſo that it brings forth the top-ſtone in a believer's conſent to God in Chriſt, to the ſatisfaction of any that are
truly concerned about their ſouls and another world....The proofs of the truths of the goſpel have been excellently
well methodized, and enforced likewiſe, by Biſhop Stillingfleet, in his Origines Sacrae ; by Grotius, in his book of the
Truth of the Chriſtian Religion ; by Dr. Whitby, in his General Preface to his Commentary on the New Teſtament; and of
late by Mr. Ditten, very argumentatively, in his diſcourſe concerning the Reſurrection of Jeſus Chriſt; and many others
have herein done worthily. And I will not believe any man who rejećts the New Teſtament and the Chriſtian Re-
ligion, to have thought freely upon the ſubject, unleſs he has, with humility, ſeriouſneſs, and prayer to God for direc-
tion, deliberately read theſe or the like books, which, it is certain, were written both with liberty and clearneſs of thought.
For my own part, if my thoughts were worth any one's notice, I do declare, I have thought of this great concern,
with all the liberty that a reaſonable ſoul can pretend to, or deſire; and the reſult is, that the more I think, and the
more freely. I think, the more fully I am ſatisfied that the Chriſtian Religion is the true Religion, and that which, if I
ſubmit my ſoul ſincerely to it, I may venture my ſoul confidently upon. For when I think freely, r
Firſt, I cannot but think that the God who made man a reaſonable creature by his power, has a right to rule him
by his law, and to oblige him to keep his inferior faculties of appetite and paſſion, together with the capacities of
thought and ſpeech, in due ſubječtion to the ſuperior powers of reaſon and conſcience. And when I look into my
own heart; I cannot but think that this was it which my Maker deſigned in the order and frame of my ſoul, and that
herein he intended to ſupport his own dominion in me. --
Secondly, I cannot but think that my happineſs is bound up in the favour of God, and that his favour will or will
Nº. 5e toward me, according as I do, or do not, comply with the laws and ends of my creation. That I am account-
—i. this God, and that from him my judgment proceeds, not only for this world, but for my everlaſting ſtate.
T-Thirdly, I cannot but think that my nature is very unlike what the nature of man was, as it came out of the Crea-
tor's hands; that it is degenerated from its primitive purity and reëtitude. I find in myſelf a natural averſion to my
duty, and to ſpiritual and divine exerciſes, and a propenſity to that which is evil: ſuch an inclination toward the world
and the fleſh, as amounts to a propenſity to backſlide from the living God. *
Fourthly, I cannot but think that I am therefore, by nature, thrown out of the favour of God; for though I
think he is a gracious and merciful God, yet I think he is alſo a juſt and holy God, and that I am become, by fin, both
odious to his holineſs, and obnoxious to his juſtice. I ſhould not think freely, but very partially, if I ſhould think other-
wiſe. I think I am guilty before God, have ſinned, and come ſhort of glorifying him, and of being glorified with him.
Fifthly, I cannot but think that, without ſome ſpecial diſcovery of God's will concerning me, and good-will to me,
I cannot poſſibly recover his favour, be reconciled to him, or be ſo far reſtored to my primitive reótitude, as to be capa-
ble of ſerving my Creator, and anſwering the ends of my creation, and becoming fit for another world. For the
bounties of Providence to me, in common with the inferior creatures, cannot ſerve either as aſſurances that God is re-
conciled to me, or means to reconcile me to God.
Sixthly, I cannot but think that the way of ſalvation, both from the guilt and from the power offin, by Jeſus Chriſt,
and his mediation between God and man,"as it is revealed by the New Teſtament, is admirably well fitted to all the
exigencies of my caſe, to reſtore me both to the favour of God and to the government and enjoyment of myſelf. Here
I fee a proper method for the removing of the guilt of fin, (that I may not die by the ſentence of the law.) by the all-
fufficient merit and righteouſneſs of the Son of God in our nature: and, for the breaking of the power of fin. (that I
may not die by my own diſeaſe,) by the all-ſufficient influence and operation of the Spirit of God upon our nature.
Bye y malady has herein its remedy, every grievance is hereby redreſſed, and in ſuch a way as advances the honour
of all the divine attributes, and is ſuited and accommodated to human nature.
WoL IV. No. 73. - - B
PREFACE.
* Seventhly, I cannot but think that what I find in myſelf of natural religion, does evidently bear teſtimony to the
chriſtian religion; for all that truth which is diſcovered to me by the light of nature, is confirmed, and more clearly
diſcovered by the goſpel; the very ſame thing which the light of nature gives me a confuſed fight of, (like the fight
of men as trees walking,) the New Teſtament gives me a clear and diſtinét fight of. All that good which is preſſed
upon me by the law of nature, is more fully diſcovered to me, and I find myſelf much more ſtrongly bound to it, by
the goſpel of Chriſt, the engagements it lays upon me to my duty, and the encouragements and aſſiſtances it gives me
in my duty. And this is further confirming to me, that there, juſt there, where natural light leaves me at a loſs, and
unſatisfied, tells me that hitherto it can carry me, but no further---the goſpel takes me up, helps me out, and gives me
all the ſatisfaction I can deſire, and that is eſpecially in the great buſineſs of the ſatisfying of God’s juſtice for the ſin of
man. My own conſcience aſks, Wherewith ſhall I come before the Lord, and bow myſelf before the moſt high God? Will
he be pleaſed with thouſands of rams ? But I am ſtill at a loſs; I cannot frame a righteouſneſs from any thing I am, or
have, in myſelf, or from anything I can do for God or preſent to God, wherein I dare appear before him; but the
goſpel comes, and tells me, that Jeſus Chriſt has made his ſoul an Offéring for ſin, and God ; declared himſelf well-
pleaſed with all believers in him; and this makes me eaſy. -
Eighthly, I cannot but think that the proofs by which God has atteſted the truth of the goſpel, are the moſt proper
that could be given in a caſe of this nature---That the power and authority of the Redeemer in the kingdom of grace,
ſhould be exemplified to the world, not by the higheſt degree of the pomp and authority of the kings of the earth, as
the Jews expected, but by the evidences of his dominion in the kingdom of nature ; which is a much greater dignity
and authority than any of the kings of the earth ever pretended to, and is no leſs than divine. And his miracles being
generally wrought upon men, not only upon their bodies, as they were moſtly when Chriſt was here upon earth, but,
which is more, upon their minds, as they were moſtly after the pouring out of the Spirit in the gift of tongues and
other ſupernatural endowments, were the moſt proper confirmations poſſible of the truth of the goſpel, which was de-
ſigned for the making of men holy and happy.
Ninthly, I cannot but think that the methods taken for the propagation of this goſpel, and the wonderful ſucceſs
of thoſe methods, which are purely ſpiritual and heavenly, and deſtitute of all ſecular advantages and ſupports, plainly
ſhew that it was of God, for God was with it; and it could never have ſpread as it did, in the face of ſo much oppo-
ſition, if it had not been accompanied with a power from on high. And the preſervation of chriſtianity in the world
to this day, notwithſtanding the difficulties it has ſtruggled with, is to me a ſtanding miracle for the proof of it.
Laſily, I cannot but think that the goſpel of Chriſt has had ſome influence upon my ſoul, has had ſuch a command
over me, and been ſuch a comfort to me, as is a demonſtration to myſelf, though it cannot be ſo to another, that it is
of God. I have taſted in it, that the Lord is gracious ; and the moſt ſubtle diſputant cannot convince one who has
taſted honey, that it is not ſweet. º
And now I appeal to him who knows the thoughts and intents of the heart, that in all this I think freely, (if it be
poſſible for a man to know that he does ſo,) and not under the power of any bias. Whether we have reaſon to think
that thoſe who, without any colour of reaſon, not only uſurp, but monopolize, the charaćter of Free-thinkers, do ſo,
let thoſe judge, who eaſily obſerve that they do not ſpeak ſincerely, but induſtriouſly diffemble their notions; and one
inſtance I cannot but notice, of their unfair dealing with their readers---that, when, for the diminiſhing of the autho-
rity of the New Teſtament, they urge the various readings of the original, and quote an acknowledgment of Mr. Gre-
gory of Chriſt-church, in his preface to his works, That no profane author whatſoever, &c. and yet ſappreſs what imme.
... * * *
diately follows, as the ſenſe of that learned man upon it, That this is an invincible reqſon for the Scriptures’ part, $º-
We then receive the books of the New Teſtament as our oracles; for it is evident that that excellent notion of Dr.
Henry More's is true, “ that they have a direct tendency to take us off from the animal life, and to bring us to the
divine life.” #
But while we are thus maintaining the divine original and authority of the New Teſtament, as it has been received
through all the ages of the church, we find our cauſe not only attacked by the enemies we ſpeak of, but, in effect, be-
trayed by one who makes our New Teſtament almoſt double to what it really is, adding to it the Conſtitutions of the
Apoſiles, colle&ted by Clement, together with the Apoſtolical Canons, and making thoſe to be of equal authority with
the writings of the Evangeliſts, and preferable to the Epiſtles. By enlarging the lines of defence thus, without either
cauſe or precedent”, he gives great advantage to the invaders.
Thoſe Conſlitutions of the Apoſiles have many things in them very good, and may be of uſe, as other human compo-
ſitions. But to pretend that they were compoſed, as they profeſs themſeves to be, by the 12 apoſtles in concert at Je-
ruſalem, I Peter ſaying this, I Andrew ſaying that, &c. is the greateſt impoſition that can be pračtiſed upon the credu-
lity of the fimple. *
1. It is certain, that there were a great many ſpurious writings which, in the early days of the church, went under
the names of the apoſtles and apoſtolical men; ſo that it has always been complained of as impoſſible to find out any
thing but the canon of ſcripture, that could with any aſſurance be attributed to them. Baronius himſelf acknowledges
it, Cum apoſiolorum nomine tam facta quam dicta reperiantureſſe ſuppoſitilia; mec fic quid de illis a veris ſinceriſſueſcrip-
toribus narratum ſit integrum & incorruptum remanſerit, in deſperationem plane quandam animum déjiciunt poſſe unquam
affèquí quod verum certumque ſill'ſſia!---Since ſo many of the acts and ſayings aſcribed to the apoſiles are ſound to be ſpuri-
ous, and even the narrations Qſ faithful writers reſpecting them are not free from corruption, we muſt deſpair of ever being
- - * Whiſton.---ED. - f
: & -
PREFACE, * . . .
able to arrive at any abſolute certainly about them. Ad. An. Chriſt. 44, ſeót.42, &c. There were ačts under the names of
Andrew the apoſtle, Philip, Peter, Thomas ; a Goſpel under the name of Thaddeus; another of Barnabas, another of
Bartholomew ; a book concerning the infancy of our Saviour, another concerning his nativity, and many the like
which were all rejećted as forgeries. . . . . . . 3. 's.' . . . . . . . . . . . . . . . . . . . . .
2. Theſe Conſtitutions and Canons, among the reſt, were condemned in the primitive church as apocryphal, and there-
fore juſtly rejećted; becauſe though otherwiſe good, they pretended to be what really they were not, dićtated by the
12 apoſtles themſelves, as received from Chriſt. If Jeſus Chriſt gave them ſuch inſtrućtions, and they gave them in
ſuch a ſolemn manner to the church, as is pretended, it is unaccountable that there is not the leaſt notice taken of any
ſuch thing done or deſigned in the Goſpels, the Acts, or any of the Epiſtles. . . ;
They who have judged the moſt favourably of thoſe Canons and Conſtitutions, have concluded that they were com-
piled by ſome officious perſons under the name of Clement, toward the end of the Second Century, above 150 years
after Chriſt's aſcenſion, out of the common pračtice of the churches; that is, that which the compilers were moſt ac-
quainted with, or had reſpect for; when at the ſame time we have reaſon to think that the far greater number of
chriſtian churches which by that time were planted, had Conſtitutions of their own, which, if they had had the happi-
neſs to be tranſmitted to poſterity, would have recommended themſelves as well as theſe, or better. But as the Le-
giſlators of old put a reputation upon their laws, by pretending to have received them from ſome deity or other; ſo :
church-governors ſtudied to gain reputation to their ſees, by placing ſome apoſtolical man or other at the head of their
catalogue of Biſhops, (ſee Biſhop Stillingfleet’s Irenicum, p. 302) and reputation to their Canons and Conſtitutions,
by fathering them upon the Apoſtles. . . . . . . . . . . . . . . . . . -
But how can it be imagined that the apoſtles ſhould be all together at Jeruſalem, to compoſe this book of Canons
with ſo much ſolemnity, when we know that their commiſſion was to go into all the world, and to preach the goſpel
to every creature. Accordingly, Euſebius tells us that Thomas went into Parthia, Andrew into Scythia, John into the
leſſer Aſia; and we have reaſon to think that after their diſperſion they never came together again, any more than
the planters of the nations did after the Moſt High had ſeparated the ſons of Adam. - . . . .
I think that any one who will compare theſe Conſtitutions with the writings which we are ſure were given by inſpi.
ration of God will eaſily diſcern a vaſt difference in the ſtyle and ſpirit. What is the chaff to the wheat?
* “Where are miniſters, in the ſtyle of the true apoſtles, called Prieſts, High-prieſts? Where do we find in the apoſ.
&G º age, that age of ſuffering, of the placing of the Biſhop in his throne? Or of readers, ſingers, and porters in
“ the church P” - - ' . . . . . . . . . . . . . . . . - -
... I fear the colle&tor and compiler of thoſe Conſtitutions, under the name of Clement, was conſcious to himſelf of diſ.
honeſty in it, in that he would not have them publiſhed before all, becauſe of the myſteries contained in them; nor
were they known or publiſhed till the middle of the Fourth Century, when the forgery could not be ſo well diſproved.
I cannot ſee any myſteries in them, that they ſhould be concealed, if they had been genuine; but I am ſure that Chriſt
bids his apoſtles publiſh the myſteries of the kingdom of God upon the houſe-tops. ' And St. Paul, though there are
myſteries in his Epiſtles, much more ſublime than any of theſe Conſtitutions, charges that they ſhould be read to all the
holy brethren. Nay, theſe Conſtitutions are ſo wholly in a manner taken up, either with moral precepts, or rules of
pračtice in the church, that if they had been what they pretend; they had been moſt fit to be publiſhed before all.
And though the Apocalypſe is ſo full of myſteries, yet a bleſſing is pronounced upon the readers and hearers of that
prophecy. We muſt therefore conclude, that, whenever they were written, by declining the light they owned them-
ſelves to be apocryphal, that is, hidden or concealed; that they durſt not mingle themſelves with what was given by
divine inſpiration; to allude to what is ſaid of the miniſters, (Acts 5, 13.) Of the reſt durſt no man join himſelf to the
apoſtles, for the people magnified them. t *.
... So that even by their own confeſſion they were not delivered to the churches with the other writings, when the
New Teſtament-Canon was ſolemnly ſealed up with that dreadful ſentence paſſed on thoſe that add unto theſe things.
And as we have thus had attempts made of late upon the purity and ſufficiency of our New Teſtament, by additions to
it, ſo we have likewiſe had from another quarter a great contempt put upon it by the papal power. The occaſion was this.
One Father Queſnel, a French papiſt, but a Janſeniſt, near 30 years ago, publiſhed the New Teſtament in French,
in ſeveral ſmall volumes, with Moral Reflections on every verſe, to render the reading of it more profitable, and medi.
tation upon it more eaſy. It was much eſteemed in France, for the ſake of the piety and devotion which appeared in
it, and it had ſeveral impreſſions. The Jeſuits were much diſguſted, and ſolicited the Pope for the condemnation of it,
though the author of it was a papiſt, and many things in it countenanced popiſh ſuperſtition. «
After much ſtruggling about it in the court of Rome, a bull was at length obtained, at the requeſt of the French king,
from the preſent Pope Clement XI. bearing date September 8, 1713, by which the ſaid book, with what title or in what
language ſoever it is printed, is prohibited and condemned ; both the New Teſtament itſelf, becauſe in many things
varying from the vulgar Latin, and the Annotations, as containing divers propoſitions, (above a hundred are enume-
rated,) ſcandalous and pernicious, injurious to the church and its cuſtoms, impious, blaſphemous, ſavouring of hereſy."
And the propoſitions are ſuch as theſe---‘‘That the grace of our Lord Jeſus Chriſt is the effectual principle of all man-
“ner of good, is neceſſary for every good ačtion; for without it nothing is done, may nothing can be done”...< That
“it is a ſovereign grace, and is an operation of the almighty hand of God”---"That when God accompanies his word
“with the internal power of his grace, it operates in the ſoul the obedience which it demands”---" That faith is the
* Edit. Joan. Clerici, p. 245. - - . . g. . .
PREFACE.
“firſt grace, and the fountain of all othérs”---84 That it is in vain for us to call God our Father, if we do not cry to him
“with a Spirit of love”---"That there is no God, nor religion, where there is no charity”---tº That the catholic church
“ comprehends the angels and all the elect and juſt men of the earth, of all ages”. “That it has the Word incarnate for
“ its Head, and all the ſaints for its members”--"That it is profitable and neceſſary at all times, in all places, and for all
“ forts of perſons, to know the holy Scriptures”.--" That the holy obſcurity of the word of God is no reaſon for the laity
“not reading it”---"That the Lord's day ought to be ſanétified by reading books of piety, eſpecially the holy Scriptures”
---And “that to forbid Chriſtians from reading the Scriptures, is to prohibit the uſe of light to the children of light.”
Many ſuch poſitions as theſe, which the ſpirit of every good chriſtian cannot but reliſh as true and good, are con-
demned by the pope's bull as impious and blaſphemous. And this bull, though ſtrenuouſly oppoſed by a great num-
ber of the biſhops in France, who were well affected to the notions of Father Queſnel, was yet received and confirmed
by the French king's letters patent, bearing date at Verſailles, February 14, 1714, which forbid all manner of perſons
supon pain of exemplary puniſhment; ſo much as to keep any of thoſe books in their houſes; and adjudge any that
ſhould hereafter write in defence of the Propoſitions condemned by the pope, as diſturbers of the peace. -
It was regiſtered the day following, February 15, by the Parliament of Paris, but with divers proviſos and limitations,
By this it appears that popery is ſtill the ſame thing that ever it was, an enemy to the knowledge of the Scriptures, and
to the honour of divine Grace. What reaſon have we to bleſs God, that we have liberty to read the Scriptures, and
have helps to underſtand and improve them ; which we are concerned diligently to make a good uſe of, that we may
not provoke God to give us up into the hands of thoſe powers that would uſe us in like manner
I am willing to hope that thoſe to whom the reading of the Eapoſition of the Old Teſlamient was pleaſant, will find
this yet more pleaſant; for this is that part of Scripture, which does moſt plainly teſtify of Chriſt, and in which that
goſpel grace which appears unto all men, bringing,ſalvation, ſhines moſt clear. This is the New Teſtament-milk for
babes, the reſt is ſtrong meat for ſtrong men. By theſe, therefore, let us be nouriſhed and ſtrengthened, that we may
be preſſing on toward perfection; and that, having laid the foundation in the hiſtory of our bleſſed Saviour's Life,
Death, and Reſurrečtion, and the firſt preaching of his goſpel, we may build upon it by an acquaintance with the myſ.
teries of godlineſs, to which we ſhall be further introduced in the Epiſtles. ; : *:::
I deſire I may be read with a candid, and not a critical, eye. I pretend not to gratify the curious ºthe top of my
ambition is, to aſſiſt thoſe who are truly ſerious, in ſearching the Scriptures daily. I am ſure it is deſigned, and hope
it is calculated, to promote piety toward God, and charity towards our brethren; and that there is not only ſomething
in it which may edify, but nothing which may juſtly offend, any good chriſtian.
If any receive ſpiritual benefit by my poor endeavours, it will be a comfort to me, but let God have all the glory,
and that free grace of his which has employed one that is utterly unworthy of ſuch an honour, and enabled one thus
far to go on in it, who is utterly inſufficient for ſuch a ſervice. ` t *
Having obtained help of God, I continue hitherto in it, and humbly depend upon the ſame good hand of my God to
carry me on in that which remains, to gird my loins with needful ſtrength, and to make my way perfect; and for this
I humbly defire the prayers of my friends. One volume more, I hope, will include what is yet to be done ; and I
will both go about it, and go on with it, as God ſhall enable me, with all convenient ſpeed ; but it is that part of the
Scripture, which of all others, requires the moſt care and pains in expounding it. But I truſt, that as the dg/, ſº
Jhall the ſirength be. - º M. H.
—r- -7-
AD VERTISEMENT.
HAT which has been juſt offered to the reader, was the reverend Author’s first draught of a Preface to this volume. He intended to revife
T it if God had allowed him a return home from his late journey. But though, by the afflićting ſtroke of his ſudden death, it wants the ad-
vantage of his laſt hand, yet ſerious readers will be well-pleaſed to have his firſt ſentiments on thoſe important heads which there come under his
confideration; eſpecially fince it contains his dying teſtimony to the Chriſtian Religion, the Canon of the New Teſtament, and the general uſeful-
neſs of the ſacred Scriptures, on occaſion of thoſe debates which have been lately ſtarted, and made the moſt confiderable noiſe in the world. •
The Expoſition itſelf, as far as the Acts of the Apostles goes, was entirely committed to the preſs, before he left the city. The reader will perceive
his intentions for the reſt of the Holy Biblé. But the ſovereign providence of God, in whoſe hands our times gro, has alled this faithful and diligent
ſervant to reſt from his labours, and finiſh well himſelf, before he could finiſh this, and ſeveral other great and Pious deſigns he had for the ſervice
of God and his church. *** 1. -
However, it may be acceptable to ſuch as have often entertained themſelves and their families with what is already extant to let them know that
we are not without hopes yet of ſeeing Mr. Henry’s Expoſition of the remainder; though it cannot be expeºd to bº altogether ſo copious and
complete as that which he himſelf prepared for the public. He drew up, ſeveral years ago, an Expºſition ºf the Epistle to the Romans, which he
had deſigned to tranſcribe with little alteration, for the beginning of his next volume, and was earneſtly ſolicited to Print it by itſelf, before he had
thoughts of writing upon the whole Bible. For the reſt, there are copies of his Expoſitions, both in Public and private, taken from him by judici-
ous writers; wherein though they may not be of equal length, yet Mr. Henry was uſed to expreſs himſelf with like propriety, the ſame pious
ſpirit, and uncommon ſkill in the Scriptures. There is encouragement to hope that the reviſing and preparing of theſe for the preſs, will be under-
taken (if God give life and health) by an intimate friend of the excellent Author, whoſe long acquaintance with his ſpirit and manner renders him
the moſt proper perſon for that ſervice; and his endeared affection will incline him to take the pains neceſſary for uſheºg them into the world.
This courſe is apprehended to be much better than either to leave ſuch a work unfiniſhed, when it is already advanced ſo far, or to attempt the
continuation of the deſign with a quite different ſet of thoughts, and another ſort of ſtyle and method, that it may be as much Mr. Henry's as poſ-
fible. But a reaſonable time muſt be allowed before this can be expected. I pray God long to ſpare the Yaluable life of that dear friend of the
Author, and every way furniſh him for this good work, and all others he may undertake for the good of God’s church.
-
John Evans,
E X P O’s I T 1 o N,
practical Disetuations,
of THE GOSPEL AccorDING To /
ST. M. A TT H E w.
*-y- - *_ - - g r -
mº-
-
We have now before us, -
I. The New Testament of our Lord and Saviour Jeſus Christ; ſo this ſecond part of the holy Bible is entitled : The New Covenant, ſo it might as
well be rendered; the word fignifies both. . But when it is (as here) ſpoken of as Chriſt's act and deed, it is moſt properly rendered a Testa-
ment, for he is the Teſtator, and it becomes of force by his death ; (Heb. 9. 16, 17.) nor is there, as in covenants, a previous treaty between
the parties, but what is granted, though an eſtate upon condition, is owing to the will, the free-will, the good-will of the Teſtator. Thus all
the grace contained in this book is owing to Jeſus Chriſt as our Lord and Saviour; and unleſs we conſent to him as our Lord, we cannot expe&t
any benefit by him as our Saviour... This is called a New Teſtament, to diſtinguiſh it from that which was given by Moſes, and was now antil
quated ; and to fignify that it ſhould be always new, and ſhould never wax old, and grow out of date. Theſe books contain, not only a full diſ-
covery of that grace which has appeared to all men, bringing ſalvation, but a legal inſtrument by which it is conveyed to, and ſettled upon, all be-
lievers. How carefully do we preſerve, and with what attention and pleaſure do we read, the laſt will and teſtament of a friend, who has therein
left us a fair eſtate, and, with it, high expreſſions of his love to us ! How precious then ſhould this Teſtament of our bleſſed Saviour be to uS,
which ſecures to us all his unſearchable riches . It is his Teſtament; for though, as is uſual, it was written by others, (we have nothing upon
record that was of Chriſt’s own writing,) yet he dićtated it; and the night before he died, in the inſtitution of his fupper, he figned, ſealed, and
publſhed, it, ifi the preſence of 12 witneſſes. For, though theſe books were not written for ſome years after, for the benefit of poſterity, in per-
petuam rei memoriam—as a perpetual memorial, yet the New Teſtament of our Lord Jeſus was ſettled, confirmed, and declared, from the time of
his death, as a noncupative will, with which theſe records exačtly agree. The things which St. Luke wrote, were things which were mostJurely
believed, and therefore well-known, before he wrote them ; but, when they were written, the oral tradition was ſuperſeded and ſet aſide, and
theſe writings were the repoſitory of that New Teſtament. This is intimated by the title which is prefixed to many Greek Copies, The way;s
Araşºns “Araúz—The whole of the New Testament, or, All the things of it. In it is declared the whole counſel of God concerning our ſalvation, A&ts
20. 27. As the law of the Lord is perfect, ſo is the goſpel of Chriſt, and nothing is to be added to it. We have it all, and are to look for no more.
II. We have before us The Four Goſpels. Goſpel fignifies good news, or glad tidings; and this hiſtory of Chriſt's coming into the world to ſaveJºn-
ners, is, without doubt, the beſt news that ever came from heaven to earth; the angel gave it this title, (Luke 2. 10.) Eaſy Xiºz ºf:-I
bring you good tidings ; I bring the goſpel to you. And the prophet foretold it, Iſa. 52. 7.-61. 1. It is there foretold, that in the days of the
Meſfiah good tidings ſhould be preached. Goſpel is an old Saxon word ; it is God’sſpell, or word; and God is ſo called becauſe he is good, Deus
optimus—God most excellent, and therefore it may be a good ſpell, or word. If we take ſhell in its more proper ſignification for a charm. (cºurmen,)
and take that in a good ſenſe, for what is moving and affecting, which is apt lenire dolorem—to calm the ſpirits, or to raiſe them in admiration or
love, as that which is very amiable we call sharming, it is applicable to the goſpel; for in it the charmer charmeth wiſely, though to deaf adders,
Pſ. 58.4, 5. Nor (one would think) can any charms be ſo powerful as thoſe of the beauty and love of our Redeemer. The whole New
Teſtament is the goſpel. St. Paul calls it his goſpel, becauſe he was one of the preachers of it. Oh that we may each of us make it ours b
our cordial acceptance of it and ſubjećtion to it ! But the four books which contain the hiſtory of the Redeemer, we commonly call The Four
Goſpels, and the inſpired penmen of them Evangelists, or Goſpel-writers; not, however, very properly, becauſe that title belongs to a particular'
6rder of miniſters, that were aſſiſtants to the apoſtles ; (Eph. 4, 11.) He gave ſºme apostles, and ſome evangelists. It was requiſite that the doc-
trime of Chriſt ſhould be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and reſurreótion; for then it appears
in its cleareſt and ſtrongeſt light. As in nature, ſo in grace, the moſt happy diſcoveries are thoſe which take riſe from the certain repreſentations
of matters of fact. Natural hiſtory is the beſt philoſophy , and ſo is the ſacred hiſtory both of the Old and New Teſtament, the moſt proper
and grateful vehicle of ſacred truth. Theſe four goſpels were early and conſtantly received by the primitive church, and read in chriſtian aſſem-
blies, as appears by the writings of Juſtin Martyr and Irenaeus, who lived little more than a hundred years after the aſcenſion of Chriſt; they de-
clare that neither more nor fewer than four were received by the church. A harmony of theſe four evangeliſts was compiled by Tatian about
that time, which he called, Tô 32 reggago-The goſpel out ºf the four. In the third and fourth centuries there were goſpels forged by divers ſeas,
and publiſhed, one under the name of St. Peter, another of St. Thomas, another of St. Philip, &c. . But they were never owned by the church,
nor was any credit given to them ; as the learned Dr. Whitby ſhews. And he gives this good reaſon why we ſhould adhere to theſe written re-
cords, becauſe whatever the pretences of tradition may be, it is not ſufficient to preſerve things with any certainty, as appears by experience. For,
whereas Chriſt ſaid and did many memorable things, which were not written, (John 20. 30.-21. 25.) tradition has not preſerved any one of them
to us, but all is loſt except what was written ; that therefore is what we muſt abide by ; and bleſſed be God that we have it to abide by ; it is the
ſure word of hiſtory. - º º --
III. We have before us the Goſpel according to St. Matthew. The penman was, by birth, a Jew, by calling a publican, till Chriſt commanded his
attendance, and then he left the receipt of custom, to follow him, and was one of thoſe that accompanied him all the time that the Lord Jeſús went
in and out, beginning from the baptiſm of John unto the day that he was taken up, Aëts 1. 21, 22. He was therefore a competent witneſs of what
* he has here recorded. He is ſaid to have written this hiſtory about eight years after Chriſt's aſcenſion. Many of the ancients ſay that he wrote -
it in the Hebrew, or Syriac, language'; but the tradition is ſufficiently diſproved by Dr. Whitby. , Doubtleſs, it was written in Greek, as the
other parts of the New Teſtament were ; not in that language which was peculiar to the Jews, whoſe church and ſtate were n ar a period, but in
that which was common to the world, and in which the knowledge of Chriſt would be moſt effectually tranſmitted tº ºv, nations of the earth;
yet it is probable that there might be an edition of it in Hebrew, publiſhed by St. Matthew himſelf, at the ſame time that he wrote it in Greek;
the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let jus bleſs God that we have it, and
have it in a language which we underſtand. * - -
Vol. IV. No. 73, l C --
º
CHAP. I.
This evangelist begins with the account of Christ's parentage and birth, the
ancestors from whom he deſcended, and the manner of his entry into the
world, to make it appear that he was indeed the Messiah º: ; for
it was foretold that he should be the Son of David, and should be born of
a virgin ; and that he was ſo, is here plainly shewn ; for here is, I. His
pedigree from Abraham, in 42 generations, three fourteens, v. 1...17.
II. An account of the circumstances of his birth, ſo far as was requiſite
to shew that he was born of a virgin, v. 18.25. Thus methodically is
the life of our bleſſed Saviour written, as lives should be written, for the
clearer propoſing of the example of them. * ,
1. r. THE book of the generation of Jeſus Chriſt, the ſon
of David, the ſon of Abraham. 2. Abraham begat
Iſaac ; and Iſaac begat Jacob ; and Jacob begat Judas and
his brethren : 3. And Judas begat Phares and Zara of
Thamar ; and Phares begat Eſrom ; and Efrom , begat
Aram ; 4. And Aram begat Aminadab ; and Aminadab
begat Naafſon ; and Naafſon begat Salmon; 5. And Sal-
mon begat Booz of Rachab ; and Booz begat Obed of
Ruth ; and Obed begat Jeſſe; 6. And Jeſſe begat David
the king ; and David the king begat Solomon of her that
had been the wife of Urias; 7. And Solomon begat Ro-
boam ; and Roboam begat Abia ; and Abia begat Aſa ;
8. And Aſa begat Joſapha; ; and Joſaphat begat Joram ;
and Joram begat Ozias; 9. And Ozias begat Joatham ;
and Joatham, begat Achaz; and Achaz begat Ezekias ; 10.
And Ezekias begat Manaſſes; and Manaſſes begat Amon;
and Amon begat Joſias ; 11. And Joſias begat, Jeconias
and his brethren, about the time they were carried away
to Babylon: 12. And after they were brought to Baby-
lon, Jeconias begat Salathiel; and Salathiel begat Zoroba-
bel; 13. And Zorobabel begat Abiud ; and Abiud begat
Eliakim; and Eliakim begat Azor; 14. And Azor begat
Sadoc ; and Sadoc begat Achim ; and Achim begat Eliud ;
15. And Eliud begat Eleazar; and Eleazar begat Matthan :
and Matthan begat Jacob ; , 16. And Jacob begat Joſeph
the huſband of Mary, of whom was born Jeſus, who is
called Chriſt. 17. So all the generations from Abraham
to David are fourteen generations; and from David until
the carrying away unto Babylon are fourteen generations;
and from the carrying away into Babylon unto Chriſt are
fourteen generations.
Concerning this genealogy of our Saviour, obſerve,
I. The title of it. It is the book (or the account, as the Hebrew
word ſºpher—a book, ſometimes fignifies) of the generation of Jeſus Christ,
of his anceſtors according to the fleſh ; or, It is the narrative of his birth.
the book of the generation of the world, and it is its glory that it does ſo ;
but the glory of the New Teſtament herein excels, that it begins with
the book of the generation of him that made the world. As God, “his
outgoings were of old, from everlaſting,” (Mic. 5. 2.) and none can de-
claré that generation ; but, as Man, he was “ſent forth in the fulneſs of
time, born of a woman,” and it is that generation which is here declared.
II. The prineiple intention of it. It is not an endleſs or needleſs
genealogy; it is not a vainglorious one, as thoſe of great men commonly
ºre. “ Stemmata quid, faciunt—Of what avail are ancient pedigrees 2°
It is like a pedigree given in evidence, to prove a title and make out a
ciaim ; the deſign is to prove that our Lord Jeſus is the Son of David,
and the Son of Abraham, and therefore of that nation and family out of
which the Meſfiah was to ariſe. Abraham and David were, in their day,
the great truſtees of the promiſe relating to the Meſſiah... “The promiſe
of the bleſfing was made to Abraham and his ſeed, ºf the dominion, to
*
ST, MATTHEW, I.
The Genealogy of Chriſt.
David and his ſeed;” and they who would have an intereſt in Chriſt as
“ the Son of Abraham, in whom all the families of the earth are to be
bleſſed,” muſt be faithful, loyal ſubjećts to him as the Son of David by
whom all the families of the earth are to be ruled. It is promiſed to
Abraham that Chriſt ſhould deſcend from him, (Gen. 12. 3.--22. 18.)
and to David that he ſhould deſcend from him ; (2 Sam. 7. 12. Pſ. 89.
3, &c.—132. 1 1.) and, therefore, unleſs it can be proved that Jeſus is a
Son of David, and a Son of Abraham, we cannot admit him to be the
Meſfiah. Now this is here proved from the authentic records of the
heralds’ offices. The Jews were very exact in preſerving their pedigrees,
and there was a providence in it, for the clearing up of the deſcent of the
Meſſiah from the fathers; and fince his coming, that nation is ſo diſperſed
and confounded, that it is a queſtion whether any perſon in the world can
legally prove himſelf to be a ſon of Abraham ; however, it is certain that
none can prove himſelf to be either a ſon of Aaron, or a ſon of David, ſo
that the prieſtly and kingly office muſt either be given up, as loſt for
ever, or be lodged in the hands of our Lord Jeſus. Chriſt is here firſt
called the Son of David, becauſe under that title he was commonly
ſpoken of, and expected among the Jews. . They who owned him to
be the Christ, called him the Son of David, ch. 15. 22.—20. 31.-21. 15.
This, therefore, the evangeliſt undertakes to make out, that he is not
only a Son of David, but that Son of David on whoſe “ſhoulders the go-
vernment was to be ;'' not only a Son of Abraham, but that Son of Abra-
ham who was to be the Father of many nations.
In calling Chriſt the Son of David, and the Son of Abraham, he ſhews
that God is faithful to his promiſe, and will make good every word that
he has ſpoken ; and this, 1. Though the performance be long deferred.
When God promiſed Abraham a Son who ſhould be the great Bleſfing
of the world, perhaps he expected it ſhould be his immediate ſon ; but it
proved to be one at the diſtance of 42 generations, and about 2000 years.
So long before can God foretell what ſhall be done, and ſo long after,
ſometimes, does God fulfil what has been promiſed. Note, Delays of
promiſed mercies, though they exerciſe our patience, do not weaken . .
God’s promiſe. 2. Though it begin to be deſpaired of. This Son of
David, and Son of Abraham, who was to be the Glory of his Father’s
houſe, was born then when the feed of Abraham was a deſpiſed people,
recently become tributary to the Roman yoke, and when the houſe of
David was buried in obſcurity ; for Chriſt was to be a Root out of a dry
ground. Note, God's time for the performance of his promiſe, is, when
it labours under the greateſt improbabilities.
III. The particular ſeries of it, drawn in a direct line from Abraham
downward, according to the genealogies recorded in the beginning of
the books of Chronicles, (as far as thoſe go,) and which here we ſee the
uſe of.
Some particulars we may obſerve in this genealogy.
1. Among the anceſtors of Chriſt who had brethren, generally, he
deſcended from a younger brother ; ſuch Abraham himſelf was, and
Jacob, and Judah, and David, and Nathan, and Rheſa; to ſhew that the
pre-eminence of Chriſt game not, as that of earthly princes, from the pri-
mogeniture of his anceſtors, but from the will of God, who, according to
the method of his providence, exalts them of low degree, and puts “more
abundant honour upon that part which lacked.” • *
2. Among the ſons of Jacob, beſide Judah, from whom Shiloh came,
notice is here taken of his brethren ; Judas and his brethren. No men-
tion is made of Iſhmael the ſon of Abraham, or of Eſau the ſon of Iſaac,
becauſe they were ſhut out of the church ; whereas all the children of
Jacob were taken in, and though not fathers of Chriſt, were yet patri-
|archs of the church, (A&ts 7.8.) and therefore are mentioned in this
It is B/CAG. Teysasas–a book of Gençfts. The Old Teſtament begins with ||
genealogy, for the encouragement of the 12 tribes that were ſcattered
abroad, intimating to them that they have an intereſt in Chriſt, and ſtand
in relation to him as well as Judah. -
3. Phares and Zara, the twin-ſons of Judah, are likewiſe both named,
though Phares only was Chriſt’s anceſtor, for the ſame reaſon that the
brethren of Judah are taken notice of ; ſome think becauſe the birth of
Phares and Zara had ſomething of allegory in it. Zara put out his hand
firſt, as the firſt-born, but, drawing it ih, Phares got the birthright.
The Jewiſh church, like Zara, reached firſt at the birthright, bui
through unbelief, withdrawing the hand, the Gentile church, like º,.”
broke forth, and went away with the birthright ; and thus “blindneſs.
is in part happened unto Iſrael, till the fulneſs of the Gentiles be come
in,” and then Zara ſhall be born—all Iſrael shall be ſaved, Rom. 11.
25, 26. *
4. There are four women, and but four, named in this genealogy;
two of them were originally strangers to the commonwealth of ſrael, Ra-
ST, MATTHEw, I,
Mary's Eſpouſals to Joſeph.
chab a Canaanitefs, and a harlot befides, and Ruth the Moabiteſs; for
as in Jeſus Chriſt there is neither Greek nor Jew;” thoſe that are stran-
gers and foreigners are welcome, in Chriſt, to the citizenship of the ſaints,

The other two were adultereſſes, Tamar and Bathſheba; which was a |
further mark of humiliation put upon our Lord Jeſus, that not only he
deſcended from ſuch, but that his deſcent from them is particularly re-
marked in his genealogy, and no veil drawn over it. He took upon him
the likeneſs offinful flesh, (Rom. 8. 3.) and takes even great finners, upon
their repentance, into the neareſt relations to himſelf. Note, We ought
not to upbraid people with the ſcandals of their anceſtors; it is what
they cannot help, and has been the lot of the beſt, even of our Maſter
himſelf. “David’s begetting Solomon of her that had been the wife of
Urias,” is taken notice of, (ſays Dr. Whitby,) to ſhew that that crime
of David, being repented of, was ſo far from hindering the promiſe
made to him, that it pleaſed God by this very woman to fulfil it.
5. Though divers kings are here named, yet none is expreſsly called a
king, but David, (v. 6,) David the king ; becauſe with him the cove-
nant of royalty was made, and to him the promiſe of the kingdom of the
Meſſiah was given, who is therefore ſaid to inherit the throne of his father
David, Luke 1. 32. *
6. In the pedigree of the kings of Judah, between Joram and Ozias,
(v. 8.) there are three left out, Ahaziah, Joaſh, and Amaziah ; and
therefore when it is ſaid, Joram begat Ozias, it is meant, according to the
uſage of the Hebrew tongue, that Ozias was lineally deſcended from him,
as it is ſaid to Hezekiah, that “the ſons which he ſhould beget ſhould
be carried to Babylon,” whereas they were removed ſeveral generations
from him. e * g
were omitted, but, probably, they were omitted in the genealogical tables
that the evangeliſt conſulted, which yet were admitted as authentic.
. Some give this reaſon for it—It being Matthew’s deſign for the ſake of
memory, to reduce the number of Chriſt’s anceſtors to three fourteens,
it was requifite that in this period three ſhould be left out, and none
more fit than they who were the immediate progeny of curſed Athaliah,
who introduced the idolatry of Ahab into the houſe of David ; for which
this brand is ſet upon the family, and the iniquity thus viſited to the third
and fourth generation. Two of theſe three were apoſtates; and ſuch
God commonly ſets a mark of his diſpleaſure upon in this world; they
all three had their heads brought to the grave with blood.
7. Some obſerve what a mixture there was of good and bad, in the bring forth a ſon, and thou ſhalt call his name Jeſus ; for
ſucceſſion of theſe kings; as for inſtance, (v. 7, 8.) wicked Roboam be-
gat wicked Abia; wicked Abia begat good Aſa ; good Aſa begat good
Joſaphat ; good Joſaphat begat wicked Joram. Grace does not run in
the blood, nor does reigning fin. God’s grace is his own, and he gives
or withholds it as he pleaſes. ſº * - e.
8. The captivity in Babylon is mentioned as a remarkable period in
this line, v. 11, 12. All things confidered, it was a wonder that the
Jews were not loſt in that captivity, as other nations have been ; but this
intimates the reaſon why the ſtreams of that people were kept to run
pure through that dead ſea, becauſe from them, as concerning the flesh,
Christ was to come, “Deſtroy it not, for a bleſfing is in it,” even that
Bleſfing of bleſfings, Chriſt himſelf, Iſa. 65. 8, 9. It was with an eye to
him, that they were reſtored, and the deſolations of the ſam&tuary were
looked upon with favour for the Lord's ſake, Dan. 9. 17.
9. Joſias is here ſaid to beget Jechonias and his brethren; (v. 11.) by
Jechonias is meant Jehoiakim, who was the firſt-born of Joſias ; but when
it is ſaid, (v. 12.) that Jechonias begat Salathiel, that Jechonias was the ſon
of that jehoiakim who was carried into Babylon, and there begat Salathiel,
(as Dr. Whitby ſhews,) and when Jechonias is ſaid to have been wrºtten
childleſ, (Jer, 22.30.) it is explained thus; No man of his ſeed shall
proſper. Salathiel is here ſaid to beget Zorobabel, whereas Salathiel begat
Pedaiah, and he begat Zorobabel; (l Chron, 3. 19.) but, as before,
the grandſon is often called the ſon ; Pedaiah, it is likely, died in his fa.
ther’s life-time, and ſo his ſon Zorobabel was called the ſon of Salathiel.
10. The line is brought down not to Mary, the mother of our Lord,
but to Joſeph, the husband of º ; (v. 16.) for the Jews always
reckoned their genealogies by the males; yet Mary was of the ſame tribe
and family with Joſeph ; ſo that, both by the mother and by this ſup-
poſed father, he was of the houſe of David ; yet his intereſt in that dig-
nity is derived by Joſeph, to whom really, according to the fleſh, he had
no relation, to ſhew that the kingdom of the Meſſiah is not founded in a
natural deſcent from David. e *
11. The centre in whom all theſe lines meet, is Jeſús, who is called
Christ, v. 16. This is he that was ſo importunately defined, ſo impa-
tently expected, and to whom the patriarchs had an eye when they were
|
It was not through miſtake or forgetfulneſs that theſe three ||
| marriage, and ſo juſtified in the eye of the world.
into
ſo deſirous of children, that they might have the honour of *:
and
the ſacred line. Bleſſed be God, we are not now in ſuch a dar
cloudy ſtate of expeºtation as they were then in, but ſee clearly 'what
theſe prophets and kings ſaw as through a glaſs darkly. And we may
have, if it be not our own fault, a greater honour than that of which they
were ſo ambitious : for they who do the will of God, are in a more ho-
nourable relation to Chriſt than thoſe who were akin to him according to
the fleſh, ch. 12. 50. Jeſus is called Christ, that is, the Anointed, the
ſame with the Hebrew name Meſſiah. He is called Mºffah the Prince,
(Dan. 9. 25.) and often God’s Anointed, Pſ. 2. 2. Under this charac.
ter he was expe&ted; Art thou the Chriſt—the anointed one 2 David,
the king, was anointed ; (1 Sam. 16. 13.) ſo was Aaron, the prieſt,
(Lev. 8.12.) and Eliſha, the prophet, (i Kings 19. 16.) and Íſaiah,
the prophet, Iſa. 61. 1. Chriſt, being appointed to, and qualified for,
all theſe offices, is therefore called the Anointed—anointed with the oil
of gladneſs above his fellows ; and from this name of his, which is as oint-
tnent poured forth, all his followers are called Christians, for they alſo
have received the anointing. -
Lastly, The general ſummary of all this genealogy we have, v. 17.
where it is ſummed up in three fourteens, fignalized by remarkable pe.
riods. In the firſt fourteen, we have the family of David rifing, and look-
ing forth as the morning ; in the ſecond, we have it flouriſhing in its
meridian luſtre; in the third, we have it declining and growing leſs and
leſs, dwindled into the family of a poor carpenter, and then Chriſt shines
forth out of it, the Glory of his people Iſrael.
18. Now the birth of Jeſus Chriſt was on this wiſe:
When as his mother Mary was eſpouſed to Joſeph, before
they came together, ſhe was found with child of the Holy
Ghoſt. 19. Then Joſeph her huſband, being a juſt man,
and not willing to make her a public example, was minded
to put her away privily. 20; ºut while he thought on
theſe things, behold the angel of the LoRD appeared unto
him in a dream, ſaying, Joſeph, thou ſon of David, fear
not to take unto thee Mary thy wife; for that which is
conceived in her is of the Holy Ghoſt. 21. And ſhe ſhall
he ſhall ſave his people from their ſins. 22. Now all this
| was done that it might be fulfilled which was ſpoken of
the Lord by the prophet, ſaying, 23. Behold, a virgin
ſhall be with child, and ſhall bring forth a ſon, and they
ſhall call his name Emmanuel, which being interpreted is,
God with us. 24. Then Joſeph, being raiſed from ſleep, did
as the angel of the LORD had bidden him, and took unto
him his wife; 25. And knew her not till ſhe had brought
forth her firſt-born ſon : and he called his name Jesus.
The myſtery of Chriſt’s incarnation is to be adored, not pried into.
If we know not the way of the Spirit in the formation of common perſons,
nor “how the bones are formed in the womb of any one that is with
child,” (Eccl. 11. 5.) much leſs do we know how the bleſſed Jeſus was
formed in the womb of the bleſſed virgin. When David admires how
he himſelf was made in ſecret, and curiouſly wrought, (Pſ. 139. 13.16.)
perhaps he ſpeaks, in ſpirit, of Chriſt’s incarnation, Some circumſtances
attending the birth of Chriſt we find here, which are not in Luke,
though it is more largely recorded there. Here we have,
I. Mary’s eſpouſals to Joſeph. Mary, the mother of our Lord, was
eſpouſed to Joſeph, not completely married, but contračted; a purpoſe of
marriage ſolemnly declared in words de futuro—that regarded the future,
and a promiſe of it made, if God permit. We read of a man who “ has
betrothed a wife, and has not taken her,” Deut. 20. 7. Chriſt was born
of a virgin, but a contračted virgin, 1. To put reſpect upon the mar-
riage ſtate, and to recommend it as honourable among all, againſt that
doćtrine of devils, which forbids to marry, and places perfection in the
fingle ſtate. Who more highly favoured thati Mary was in her eſpouſals:
2. To ſave the credit of the bleſſed virgin, which otherwiſe would have
been expoſed. It was fit that her conception ſhould be protećted by a
One of the ancients
ſays, It was better it ſhould be aſked, Is not this the ſon of a carpenter P
ST, MATTHEW, I.
than, Is not this the ſºn of a harlot? 8. That the bleſſed virgin might
have one to be the guide of her youth, the companion of her ſolitude and
travels, a partner in her cares, and a help meet for her. Some think that
Joſeph was now a widower, and that thoſe who are called the brethren
of Christ, (ch. 13. 55.) were Joſeph’s children by a former wife. This
is the conjećture of many of the ancients. Joſeph was a just man, ſhe a
virtuous woman. Thoſe who are believers ſhould not be unequally ºyoked
with unbelievers ; but let thoſe who are religious, chooſe to marry with
thoſe who are ſo, as they expect the comfort of the relation, and God’s
bleſfing upon them in it. We may alſo learn from this example, that it
is good to enter into the marriage ſtate with deliberation, and not haſtily
to preface the nuptials with a contračt. It is better to take time to con-
fider before, than to find time to repent after.
II. Her pregnancy of the Promiſed Seed; before they came together,
fhe was found with child, which really was of the Holy Ghost. The mar-
riage was deferred ſo long after the contraćt, that ſhe appeared to be
with child, before the time came for the ſolemnizing of the marriage,
though ſhe was contraćted before ſhe conceived. Probably, it was after |
her return from her couſin Elizabeth, with whom ſhe continued three
months, (Luke 1. 56.) that ſhe was perceived by Joſeph to be with child,
and did not herſelf deny it. Note, Thoſe in whom Chriſt is formed,
will ſhew it; it will be found to be a work of God, which he will own.
Now we may well imagine what a perplexity this might juſtly occaſion
to the bleſſed virgin. She herſelf knew the divine original of this con-
ception ; but how could ſhe prove it 2 She would be dealt with as with a
harlot. Note, After great and high advancements, left we ſhould be
puffed up with them, we muſt expect ſomething or other to humble us;
ſome reproach, as a thorn in the flesh, nay, as a ſword in the bones.
Never was any daughter of Eve ſo dignified as the virgin Mary was, and
yet in danger of falling under the imputation of one of the worſt of
crimes; yet we do not find that ſhe tormented herſelf about it ; being
conſcious of her own innocence, ſhe kept her mind calm and eaſy, and
committed her cauſe to him that judges righteouſly. Note, Thoſe who
take care to keep a good conſciênce, may cheerfully truſt God with the
keeping of their good names, and have reaſon to hope that he will clear
up not only their integrity, but their honour, as the ſun at noon-day.
III. Joſeph’s perplexity, and his care what to do in this caſe. We
may well imagine what a great trouble and diſappointment it was to him
to find one he had ſuch an opinion of, and value for, come under the ſuſ-
picion of ſuch a heinous crime. Is this Mary 2 He began to think;
“How may we be deceived in thoſe we think beſt of How may we
be diſappointed in what we expe&t the moſt from 1” He is loth to be-
lieve ſo ill a thing of one whom he believed to be ſo good a woman; and
yet the matter, as it is too bad to be excuſed, is alſo too plain to be de-
nied. What a ſtruggle does this occaſion in his breaſt, between that jea-
louſy which is the rage of man, and is cruel as the grave, on the one hand,
and that affection which he has for Mary, on the other.
Obſerve, 1. The extremity which he ſtudied to avoid. He was “not
willing to make her a public example.” He might have done it; for,
by the law, a iºi. if ſhe play the harlot, was to be ſtoned to
death, Deut. 22. 23, 24. But he was not willing to take the advantage
of the law againſt her ; if ſhe be guilty, yet it is not known, nor ſhall it
be known from him. How different was the ſpirit which Joſeph diſ-
played from that of Judah, who in a fimilar caſe haſtily paſſed that ſevere
fentence, “Bring her forth and let her be burnt 1” Gen. 38. 24. How
good is it to think on things, as Joſeph did here ! Were there more of de-
liberation in our cenſures and judgments, there would be more of mercy
and moderation in them. Bringing her to puniſhment, is here called
making her a public example ; which ſhews what is the end to be aimed
at in puniſhments—giving warning to others : it is “ in terrorem—that
all about may hear and fear.” Smite the ſcorner, and the fimple will
beware.
Some perſons of a rigorous temper would blame Joſeph for his cle-
mency, but it is here ſpoken of to his praiſe; becauſe he was a just man,
therefore he was not willing to expoſe her. He was a religious, good,
man, and therefore inclined to be merciful as God is, and to forgive as
one that was forgiven. In the caſe of a betrothed damſel, if ſhe were de-
filed in the field, the law charitably ſuppoſed that ſhe cryed out, (Deut.
22. 26.) and ſhe was not to be puniſhed. Some charitable conſtruction
or other Joſeph will put upon this matter; herein he is a just man, tender
of the good name of one who never before had done any thing to
blemiſh it, Note, It becomes us, in many caſes, to be gentle toward
thoſe that come under fuſpicion of having offended, to hope the beſt con- |
cerning them, and make the beſt of that which at firſt appears bad, in
Joſeph's Perplexity.
hopes it may prove better. “Summum jus ſumma injuria—The rigour
of the law is (sometimes) the height of injuſtice.” That court of con-
ſcience which moderates the rigour of the law, we call a court of equity.
Thoſe who are found faulty, were perhaps overtaken in the fault, and are
therefore to be “reſtored with the ſpirit of meekneſs.”
2. The expedient he found out for avoiding this extremity. He was
minded to put her away privily, that is, to give a bill of divorce into
her hand before two witneſſes, and ſo to huſh up the matter among
themſelves. Being a just man, a ſtrićt obſerver of the law, he would not
proceed to marry her, but reſolved to put her away; and yet, in tender-
neſs for her, determined to do it as privately as poſſible. Note, The
neceſſary cenſures of thoſe who have offended, ought to be managed with-
out noiſe. The “words of the wiſe are heard in quiet.” Chriſt him-
ſelf shall not strive nor cry. Chriſtian love and chriſtian prudence will
hide a multitude of ſins, and great ones, as far as may be done without
having fellowſhip with them. . e t * .
IV. Joſeph’s diſcharge from this perplexity by an expreſs ſent from
heaven ; (v. 20, 21.) While he thought on theſe things, and knew not
what to determine, God graciouſly directed him what to do, and made
him eaſy. Note, Thoſe who would have direétion from God, muſt
think on things themſelves, and conſult with themſelves. It is the thought-
jul, not the unthinking, whom God will guide. When he was at a
loſs, and had carried the matter as far as he could in his own thoughts,
then God came in with advice. Note, God’s time to come in with in-
ſtruction to his people, is when they are nonpluſſed, and at a ſtand.
God’s comforts moſt delight the ſoul in the multitude of its perplexed
thoughts. . -
The meſſage was ſent to Joſeph by an angel of the Lord; probably,
the ſame angel that brought to Mary the tidings of the conception—
the angel Gabriel. Now the intercourſe with heaven, by angels, with
which the patriarchs had been dignified, but which had been long diſ.
uſed, begins to be revived; for when the First. Begotten is to be brought
into the world, the angels are ordered to attend his motions. How far
God may now, in an inviſible way, make uſe of the miniſtration of angels,
for extricating his people out of their ſtraits, we cannot ſay ; but this
| we are ſure of, they are all ministering ſpirits for their good. This angel
appeared to Joſeph in a dream, when he was aſleep, as God ſometimes
ſpake unto the fathers. When we are moſt quiet and compoſed, we are
in the beſt frame to receive the notices of the divine will. The Spirit
moves on the calm waters. This dream, no doubt, carried its own evi-
dence along with it, that it was of God, and not the produćtion of a vain
fancy. - i
Now, I. Joſeph is here directed to proceed in his intended marriage.
The angel calls him, Joſeph, thou ſon of David; he puts him in mind of
his relation to David, that he might be prepared to receive this ſurpriſ.
ing intelligence of his relation to the Meſfiah, who, every one knew,
was to be a deſcendant from David. Sometimes, when great honours
devolve upon thoſe who have ſmall eſtates, they care not for accepting
them, but are willing to drop them ; it was therefore requiſite to put this
poor carpenter in mind of his high birth ; “Value thyſelf, Joſeph,
thou art that ſon of David, through whom the line of the Meſfiah is to
be drawn.” We may thus ſay to every true believer; “ Fear not, thou
ſon of Abraham, thou child of God; forget not the dignity of thy birth,
thy new birth.” “Fear not to take Mary for thy wife;” ſo it may be
read. Joſeph, ſuſpecting ſhe was with child by whoredom, was afraid of
taking her, left he ſhould bring upon himſelf either guilt or reproach.
No, faith God, Fear not; the matter is not ſo. Perhaps Mary had told
him that ſhe was with child by the Holy Ghoſt, and he might have heard
what Elizabeth ſaid to her, (Luke 1. 42.) when ſhe called her the
mother of her Lord; and if ſo, he was afraid of preſumption in marrying
one ſo much above him. But from whatever cauſe his fears aroſe, they
were all filenced with this word, “Fear not to take unto thee Mary
thy wife.” Note, It is a great mercy to be delivered from our fears,
and to have our doubts reſolved, ſo as to proceed in our affairs with
ſatisfaction. i
2. He is here informed concerning that Holy Thing, with which his
eſpouſed wife was now pregnant. That which is conceived in her, is of a
Divine original. He is ſo far from being in danger of ſharing in an im-
| purity by marrying her, that he will thereby ſhare in the higheſt dignity
he is capable of. Two things he is told, -
(1.) That ſhe had conceived by the power of the Holy Ghoſt ; not by
the power of nature. The Holy Spirit, who produced the world, now
produced the Saviour of the world, and prepared him a body, as was pro-
miſed him, when he ſaid, Lo, I come, Heb, 10, 5. Hence he is ſaid to be

ST, MATTHEw, 1.
The Birth of Chriſt prediaed.
made of a woman, (Gal. 4. 4.) and yet to be that ſecond Adam, that is, the
Lord from heaven, 1 Cor. 15, 47. He is the Son of God, and yet ſo far
partakes of the ſubſtance of his mother, as to be called the Fruit of her
womb, Luke 1. 42. It was requiſite that his conception ſhould be other-
wife than by ordinary generation, that ſo, though he partook of the
human nature, yet he might eſcape the corruption and pollution of it,
and not be conceived and shapen in iniquity. Hiſtories tell us of ſome
who vainly pretended to have conceived by a Divine power, as the mother
of Alexander ; but none ever really did ſo, except the mother of our
Lord. His name in this, as in other things, is Wonderful. We do not
read that the virgin Mary did herſelf proclaim the honour done her; but
ſhe hid it in her heart, and therefore God ſent an angel to atteſt it.
Thoſe who ſeek not their own glory, ſhall have the honour that comes
from God; it is reſerved for the humble.
(2.) That ſhe ſhould bring forth the Saviour of the world ; (v. 21.)
She shall bring forth a Son ; what he ſhall be, is intimated,
[1..] In the name that ſhould be given to her ſon; “Thou ſhalt call
his name Jeſus, a Saviour.” Jeſus is the ſame name with Joſhua, the termi-
nation only being changed, for the ſake of conforming it to the Greek.
Joſhua is called Jeſus, (A&ts 7.45. Heb. 4, 8.) from the Seventy.
There were two of that name under the Old Teſtament, who were both
illuſtrious types of Chriſt; Joſhua who was Iſrael’s Captain at their firſt
fettlement in Canaan; and Joſhua, who was their High-Prieſt at their ſe-
cond ſettlement after the captivity, Zech. 6. 1 1, 12. Chriſt is our Jo-
ſhua ; both the Captain of our ſalvation, and the High-Priest of our pro-
fºſſion, and, in both, our Saviour ;-a Joſhua who comes in the ſtead of
Moſes, and does that for us, which “the law could not do, in that it was
weak.” Joſhua had been called Hoshea, but Moſes prefixed the firſt
ſyllable of the name Jehovah, and ſo made it Jehoshua, (Numb. 13. 16.)
to intimate that the Meſfiah, who was to bear that name, ſhould be Jeho-
vah ; he is therefore able to ſave to the uttermost, neither is there ſalvation
in any other.
[2.] In the reaſon of that name; “ For he ſhall ſave his people from
their fins;” not the nation of the Jews only, (he came to his own, and
they received him not,) but all who were given him by the Father’s choice,
and all who have given themſelves to him by their own. He is a King
who protects his ſubjećts, and, as the Judges of Iſrael of old, works ſalva-
tion for them. Note, Thoſe whom Chriſt ſaves, he ſaves from their ſins ;
from the guilt of fin by the merit of his death, from the dominion of fin
by the Spirit of his grace. In ſaving them from fin, he ſaves them from
wrath and the curſe, and all miſery here and hereafter. Chriſt came to
ſave his people, not in their ſºns, but from their fins ; to purchaſe for
them, not a liberty to ſºn, but a liberty from ſins, to redeem them from all
iniquity; (Tit. 2, 14.) and ſo to redeem them from among men. (Rev.
14. 4.) to himſelf, who is ſeparale from/inners. So that thoſe who leave
their fins, and give up themſelves to Chriſt as his people, are intereſted in the
Saviour, and the great ſalvation which he has wrought out, Rom. 11. 26.
V. The fulfilling of the ſcripture, in all this. This evangeliſt, writing
among the Jews, more frequently obſerves this than any other of the
evangeliſts. Here, the Old Teſtament prophecies had their accompliſh-
ment in our Lord Jeſus ; by which it appears, that this was He that
ſhould come, and we are to look for no other; for this was He to whom
all the prophets bear witneſs. Now the ſcripture that was fulfilled in the
birth of Chriſt, was that promiſe of a ſign, which God gave to king
Ahaz, (Iſa. 7. 14.) Behold, a virgin shall conceive ; where, the pro-
phet, encouraging the people of God to hope for the promiſed deliverance
from Sennacherib's invaſion, direéts them to look forward to the Meſfiah,
who was to come of the people of the Jews, and the houſe of David ;
whence it was eaſy to infer, that though that people and that houſe were
afflićted, yet neither the one nor the other could be abandoned to ruin, ſo
long as God had ſuch an honour, ſuch a bleſſing, in reſerve for them. The
deliverances which God wrought for the Old Teſtament church were types,
and figures of the great ſalvation by Chriſt ; and if God will do the
greater, he will not fail to do the leſs.
The prophecy here quoted is juſtly uſhered in with a Behold, which
commands both attention and admiration ; for we have here the myſtery
of godlineſs, which is, without controverſy, great, that God was mani-
Jested in the flesh. W
1. The fign given is, that the Meſfiah ſhall be born of a virgin. A
virgin shall conceive, and, by her, he ſhall be manifeſted in the ſlesh. The
word Almah, fignifies a virgin, in the ſtrićteſt ſenſe, ſuch as Mary pro-
feſſes herſelf to be, Luke ſ. 34. I know not a man ; nor had it been
any ſuch wonderful fign as it was intended for, if it had been otherwiſe.
kt was intimated from the beginning that the Meſſiah ſhould be born of
Vol. IV. No. 73.
a virgin, when it was ſaid that he ſhould be the Seed of the woman; ſo
the Seed of the woman, as not to be the ſeed of any man. Chriſt was
born of a virgin, not only becauſe his birth was to be ſupernatural, and
altogether extraordinary, but becauſe it was to be ſpotleſs and pure, and
without any ſtain of fin. Chriſt would be born, not of an Empreſs or
Queen, for he appeared not in outward pomp or ſplendour, but of a virgin,
to teach us ſpiritual purity, to die to all the delights of ſenſe, and ſo to
Keep ourſelves unſpotted from the world and the fleſh, that we may be prer
ſented chaste virgins to Christ.
2. The truth proved by this fign is, that he is the Son of God, and
the Mediator between God and man; for they shall call his name Im-
manuel ; that is, he ſhall be Immanuel, as when it is ſaid, He shall be called,
it is meant, he ſhall be, the Lord our righteouſneſs. . . Immanuel fignifies
God with us ; a myſterious name, but very precióus; God incarnate
among us, and ſo God reconcileable to us, at peace with us, and taking us.
into covenant and communion with himſelf. The people of the Jews
had God with them, in types and ſhadows, dwelling between the cheru-
bim; but never ſo as when the Word was made flesh—that was the bleſſed
Shechinah. What a happy ſtep is hereby taken toward the ſettling of
a peace and correſpondence between God and man, that the two natures
are thus brought together in the perſon of the Mediator; by this he be-
came an unexceptionable Referee, a Days-Man, fit to lay his hand upon
them both, fince he partakes of the nature of both. Behold, in this, the
deepeſt myſtery, and the richeſt mercy, that eyer was. . By the light of
nature, we ſee God as a God above us; by the light of the law, we ſee
him as a God against us ; but by the light of the goſpel, we ſee him as
Immanuel, God with us, in our own nature, and (which is more) in our
intereſt. Herein the Redeemer commended his love. With Chriſt’s
name Immanuel we may compare the name given to the goſpel church,
(Ezek. 48, 35.) Jehovah Shammah—The Lord is there ; the Lord of
hoſts is with us. -
Nor is it improper to ſay that the prophecy which foretold that he
ſhould be called Immanuel, was fulfilled in the defign and intention of it,
when he was called Jeſus; for if he had not been Immanuel—God with
us, he could not have been Jeſus—a .#; and herein confiſts the ſal-
vation he wrought out, in the bringing of God and man together ; this
was what he deſigned, to bring God to be with us, which is our great
happineſs, and to bring us to be with God, which is our great duty.
VI. Joſeph’s obedience to the divine precept ; (v. 24.) being raiſed
from ſleep by the impreſſion which the dream made upon him, he did as
the angel of the Lord had bidden him, though it was contrary to his for-
mer ſentiments and intentions; he took unto him his wife; he did it
ſpeedily, without delay, and cheerfully, without diſpute; he was not diſ-
obedient to the heavenly viſion. Extraordinary dire&tion like this we
are not now to expect; but God has ſtill ways of making known his
mind in doubtful caſes, by hints of providence, debates of conſcience,
and advice of faithful friends ; by each of theſe, applying the general
rules of the written word, we ſhould, therefore, in all the ſteps of our
life, particularly the great turns of it, ſuch as this of Joſeph’s, take
direétion from God, and we ſhall find it ſafe and comfortable to do as he
bids us.
VII. The accompliſhment of the divine promiſe ; (v. 25.) She brought
forth her first-born ſºn. The circumſtances of it are more largely related,
Luke 2.1, &c. Note, That which is conceived of the Holy Ghost, never
proves abortive, but will certainly be brought forth in its ſeaſon. What
is of the will of the flesh, and of the will of man, often miſcarries; but If
Chriſt be formed in the ſoul, God himſelf has begun the good work
which he will perform ; what is conceived in grace, will, no doubt, be
brought forth in glory. -
It is here further obſerved, 1. That Joſeph, though he ſolemnized
the marriage with Mary, his eſpouſed wife, kept at a diſtance from her
while ſhe was with child of this holy thing ; he knew her not till she had
brought him forth. Much has been ſaid concerning the perpetual vir-
ginity of the mother of our Lord ; Jerome was very angry with Helvi-
dius for denying it. It is certain that it cannot be proved from ſcrip-
ture. Dr. Whitby inclines to think, that when it is ſaid, Jºſeph knew
her not till she had brought forth her first-born, it is intimated that, after-
ward, the reaſon ceaſing, he lived with her, according to the law, Exod.
31. Io. 2. That Chriſt was the First-Born ; and ſo he might be called,
though his mother had not any other children after him, according to
the language of ſcripture. Nor was it without a myſtery that Chriſt is
called her First-Born, for he is the First-Born of every creature, that
is, the Heir of all things; and he is the First-Born among many brethren,
that in all things he may have the pre-eminence. 3. That Joſeph called--
D.
* ... -- . , -
... ." ~ * ... x ~ *
* > * , 3 : , ; , ; ; : .
his name Jeſús, according to the dire&tion given him.
pointed him to be the Saviour, which was intimated in his giving him the
#ame Jeſus, we muſt accept of him to be our Saviour, and, in concurrence
with that appointment, we muſt call him Jºſus, our Saviour.
*... 2 !... * * - * CHAP. II. w"
ſh this chapter, we have the history of our Saviour's infancy, where we find
; how early he began to ſifter, and that in him the word ºf righteouſneſs
jº. before himſelf began to fulfil all righteouſneſs. Here is, I.
"The wiſe men's ſolicitous inquiry after Christ, v. 1.8. II. Their de-
ºut attendance on him, when they found out where he was, v. 9...]2.
III. Christ's flight into Egypt, to avoid the cruelty of Herod, v.
13.15. IP. The barbarous murder of the infants of Bethlehem, p.
16...18. P. Christ's return out ºf Egypt into the land of Iſrael again,
v. 19...23. - . ... * *
1. OW when Jeſus was born in Bethlehem of Judea in
N the days of Herod the king, behold, there came
wiſe men from the eaſt to Jeruſalem, 2. Saying, Where
is he that is born King of the Jews? For we have ſeen his
ſtar in the eaſt, and are come to worſhip him. 3. When
Herod the king had heard theſe things, he was troubled,
and all Jeruſalem with him. 4. And when he had ga-
thered all the chief prieſts and ſcribes of the people toge-
ther, he demanded of them where Chriſt ſhould be born.
5. And they ſaid unto him, In Bethlehem of Judea : for
thus it is written by the prophet, 6. And thou Bethlehem
in the land of Juda, art not the leaſt among the princes of
juda: for out of thee ſhall, come a Governor, that ſhall
rule my people Iſrael. º. Then Herod, when he had pri-
vily called the wiſe men, inquired of them diligently what
time the ſtar appeared. 8. And he ſent them to Beth-
lehem, and ſaid, Go and ſearch diligently for the young
child; and when ye have found him, bring me word
again, that I may come and worſhip him alſo.
i
It was a mark of humiliation put upon the Lord Jeſus, that though
he was the Deſire of all nations, yet his coming into the world was little
obſerved and taken notice of, his birth was obſcure and unregarded;
herein he emptied himſelf, and made himſelf of no reputation. If the
Son of God muſt be brought into the world, one might juſtly expect
that he ſhould be received with all the ceremony poſſible ; that crowns
and ſceptres ſhould immediately have been laid at his feet, and that the
high and mighty princes of the world ſhould have been his humble ſer-
vants; ſuch a Meſſiah as this the Jews expected, but we ſee none of all
this ; he “ came, into the world, and the world knew him not ;” nay, he
* came to his own, and his own received him not ;” for having under-
taken to make ſatisfaction to his Father for the wrong done him in his
honour by the fin of man, he did it by denying himſelfin, and deſpoiling
himſelf of, the homours undoubtedly due to an incarnate Deity; yet, as
afterward, ſo in his birth, ſome rays of glory darted forth in the midſt of
the greateſt inſtances of his abaſement. Though “there was the hiding
of his power, yet he had beams coming out of his hand,” (Hab. 3. 4.)
enough to condemn the world, and the Jews eſpecially, for their ſtu-
idity.
p º: firſt who took notice of Chriſt after his birth, were the ſhepherds,
(Luke 2. 15, &c.) who ſaw and heard glorious things concerning him,
and made them known abroad, to the amazement of all that heard them,
v. 17, 18. After that, Simeon and Anna ſpake of him, by the Spirit,
to all that were diſpoſed to heed what they ſaid, Luke 2. 38. Now,
one would think, theſe hints ſhould have been taken by the men of Ju-
dah, and the inhabitants of Jeruſalem, and they ſhould with both arms
have embraced the long-looked-for Meſfiah ; but, for aught that appears,
he continued nearly two years after at Bethlehem, and no further notice
was taken of him till theſe wife men came. Note, Nothing will awaken
thoſe that are reſolved to be regardleſs. Oh the amazing ſtupidity of
theſe Jews | And no leſs, that of many who are called Chriſtians ! Ob-
ferve, *
ST. MATTHEw, II.
God having ap- ||
Herod's Alarm.
‘I. When this inquiry was made concerning Chriſt; it was “in the
days of Herod the king.” . This Herod was an Edomite, made king of
Judea by Auguſtus and Antonius, the then chief rulers of the Roman
ſtate, a man made up of falſehood and cruelty; yet he was complimented
with the title of Herod the Great. Chriſt was born in the 35th year of
his reign, and notice is taken of this, to ſhew that the ſceptre was now
“ departed from Judah, and the lawgiver from between his feet;” and
therefore now was the time for Shiloh to come, and “ to him ſhall the
gathering of the people be,” witneſs theſe wiſe men, Gen. 49. 10.
II. Who and what theſe wiſe men were ; they are here called M&yo-
Magicians. Some take it in a good ſenſe; the Magi among the Perſians
were their philoſophers, and their prieſts; nor would they admit any
one for their king who had not firſt been enrolled among the Magi;
others think they dealt in unlawful arts; the word is uſed of Simon, the
forcerer; (A&ts 8.9, ll.) and of Elymas, the ſorcerer, (A&ts 13. 6.)
nor does the ſcripture uſe it in any other ſenſe ; and then it was an early
inſtance and preſage of Chriſt’s vićtory over the Devil, when thoſe who
had been ſo much his devotees, became the early adorers even of the in-
fant Jeſus; ſo ſoon were trophies of his vićtory over the powers of dark-
neſs erected. Well, whatever ſort of wiſe men they were before, now
they began to be wiſe men indeed, when they ſet themſelves to inquire
after Chriſt. . w -
This we are ſure of, 1. That they were Gentiles, and not belongin
to the commonwealth of Iſrael. The Jews regarded not Chriſt, but theſe
Gentiles inquired him out. Note, Many times thoſe who are neareſt to
the means, are furtheſt from the end. See ch. 8. 11, 12. The reſpect
paid to Chriſt by theſe Gentiles was a happy preſage and ſpecimen of
what would follow, when thoſe who were afar off ſhould be made nigh by
Chriſ?. 2. That they were ſcholars, they dealt in arts, curious arts;
good ſcholars ſhould be good chriſtians, and then they complete their
learning when they learn Chriſt. , 3. That they were men of the eaſt,
who were noted for their ſooth:ſaying, Iſa. 2. 6. Arabia is called the
land of the eaſt, (Gen. 25. 6.) and the Arabians are called, Men of the
eaſt, Judg. 6. 3. The preſents they brought were the produćts of that
country ; the Arabians had done homage to David and Solomon as types
of Chriſt. Jethro and Job were of that country. More than this we
have not to ſay of them. The traditions of the Romiſh church are fri.
volous, that they were in number three, (though one of the ancients ſays
that they were 14,) that they were kiñgs, and that they lie buried in
Colem, thence called the three kings of Colen ; we covet not to be wiſe
above what is written. -
III. What induced them to make this inquiry. They, in their coun-
try, which was in the east, had ſeen an extraordinary star, ſuch as they
had not ſeen before ; which they took to be an indication of an extraor-
dinary perſon, born in the land of Judea, over which land this ſtar was
ſeen to hover, in the nature of a comet, or a meteor rather, in the lower
regions of the air ; this differed ſo much from any thing that was com-
mon, that they concluded it to fignify ſomething uncommon. Note, Ex-
traordinary appearances of God in the creatures, ſhöuld put us upon in-
quiring after his mind and will therein ; Chriſt foretold Jigns in the hea-
vens. The birth of Chriſt was notified to the Jewiſh ſhepherds by an
angel, to the Gentile philoſophers by a ſtar ; to whom God ſpake in their
own language, and in the way they were beſt acquainted with. Some
think that that very light which the ſhepherds ſaw ſhining round about
them the night after Chriſt was born, was the very ſame which, to the
wiſe men who lived at ſuch a diſtance, appeared as a ſtar; which we can-
not eaſily admit, becauſe the ſtar they had ſeen in the east, they ſaw a
great while after, leading them to the houſe where Chriſt lay; it was a
candle ſet up on purpoſe to guide them to Chriſt. The idolaters wor-
ſhipped the ſtars as the host of heaven, eſpecially the eastern nations,
whence the planets have the names of their idol-gods; we read of a par-
ticular star they had in veneration, Amos 5. 26. Thus the ſtars that
had been miſuſed, came to be put to the right uſe, to lead men to Chriſt;
the gods of the heathen became his ſervants. Some think this ſtar put
them in mind of Balaam’s prophecy, that a ſtar ſhould come out of Jacob,
pointing at a ſceptre that ſhall riſe out of Iſrael ; ſee Numb. 24, 17. Ba-
laam came from the mountains of the east, and was one of their wiſe men.
Others impute their inquiry, to the general expe&tation entertained at
that time, in thoſe eastern parts, of ſome great prince to appear; Taci-
tus, in his hiſtory, (Lib. v.) takes notice of it ; “Pluribus perſuaſio in-
crat, antiquis ſacerdotum literis contineri, eo ipſo tempore fore, ut va-
leſceret Oriens, profečtique Judaea rerum polirentur—A perſuaſion ex-
iſted in the minds of many, that ſome ancient writings of the prieſts con-
tained a predićtion that about that time an eaſtern power would prevail,

**
... r
Herod's Inquiry.
sT. MATTHEw, II.
and that perſons proceeding from Judea would obtain dominion.” Sae-
tonius alſo, in the life bf Peſhaftan, ſpeaks of it; ſo that this extraordi-
nary phenomenon was conſtrued as pointing to that king; and we may
ſuppoſe a divine impreſſion made upon their minds, enabling them to in-
terpret this ſtar as a fignal given by Heaven of the birth of Chriſt. -
IV. How they proſecuted this inquiry. They came from the eaſt to
Jeruſalem, in further queſt of this prince. Whither ſhould they come ||
to inquire for the king of the Jews, but to Jeruſalem, the mother-city,
“whither the tribes go up, the tribes of the Lord?” They might have
ſaid, “If ſuch a prince ſhould be born, we ſhall hear of him ſhortly in
our own country, and it will be time enough then to pay our homage to
him.” But ſo impatient were they to be better acquainted with him,
that they took a long journey on purpoſe to inquire after him. Note,
Thoſe who truly defire to know Chriſt, and find him, will not regard pains
or perils in ſeeking after him. “ Then ſhall we know, if we follow on
to know the Lord.” - - . t -
Their queſtion is, “Where is he that is born King of the Jews?”
They do not aſk, “whether there were ſuch a one born ;” (they are
ſure of that, and ſpeak of it with aſſurance, ſo ſtrongly was it ſet hame
upon their hearts ;) but, Where is he born ? Note, Thoſe who know
..ſomething of Chriſt, cannot but covet to know more of him.
Chriſt, the King of the Jews, for ſo the Meſſiah was expe&ted to be ;
and he is Protećtor and Ruler of all the ſpiritual Iſrael, he is born a
King. r
ſo this queſtion they doubted not but to have a ready anſwer, and to
find all Jeruſalem worſhipping at the feet of this new King; but they
come from door to door with this queſtion, and no man can give them
any information. Note, There is more groſs ignorance in the world,
and in the church too, than we are aware of. Many that we think ſhould
direct us to Chriſt, are themſelves ſtrangers to him. They aſk, as the
ſpouſe of the daughters of Jeruſalem, “Saw ye him whom my ſoul
loveth º' But they are never the wiſer. However, like the ſpouſe, they
purſue the inquiry, “Where is he that is born King of the Jews º' Are
they aſked, “Why do ye make this inquiry 2” It is becauſe they have
Jeen his star in the east. Are they aſked, “What buſineſs have ye with
him : What have the men of the east to do with the King of the Jews?”
They have their anſwer ready; “We are come to worſhip him.” They
conclude he will, in proceſs of time, be their King, and therefore they
will betimes ingratiate themſelves with him, and with thoſe about him.
Note, Thoſe in whoſe hearts the day-ſtar is riſen, to give them any thing
of the knowledge of Chriſt, muſt make it their buſineſs to worſhip him.
Have we ſeen Chriſt’s ſtar Let us ſtudy to give him honour.
V. How this inquiry was treated at Jeruſalem. News of it at laſt came
to court; and “when Herod heard it, he was troubled,” v. 3. He
could not be a ſtranger to the prophecies of the Old Testament, concern-
ing the Meſſiah and his kingdom, and the times fixed for his appearing
by Daniel's weeks ; but, having himſelf reigned ſo long and ſo ſucceſſ.
fully, he began to hope that thoſe promiſes would for ever fail, and that
his kingdom ſhould be eſtabliſhed and perpetuated, in ſpite of them.
What a damp therefore muſt it needs be upon him, to hear talk of this
King being born, now, when the time fixed for his appearing was come
Note, Carmal, wicked, hearts dread nothing ſo much as the fulfilling of
the ſcripture. - - -
But though Herod, an Edomite, was troubled, one would have thou ght
Jeruſalem ſhould rejoice greatly to hear that her King comes; yet, it
ſeems, all Jeruſalem, except the few there that “waited for the Confo-
lation of Iſrael, were troubled with Herod,” and were apprehenſive of I
know not what ill conſequences of the birth of this new King ; that it
would involve them in war, or reſtrain their luſts; they, for their parts,
defired no king but Herod; no, not the Meſfiah himſelf. Note, Thé
ſlavery of fin is fooliſhly preferred by many to the glorious liberty of the
children of God, only becauſe they apprehend ſome preſent difficulties
attending that neceſſary revolution of the government in the ſoul. He-
#94 and Jeruſalem were thus troubled, from a miſtaken notion that the
kingdom of the Meſfiah would claſh and interfere with the ſecular powers;
Whereas the ſtar that proclaimed him King, plainly intimated that his
kingdom was heavenly, and not of this lower world. Note, The reaſon
why the kings of the earth, and the people, oppoſe the kingdom of
Chriſt, is, becauſe they do not know it, but err concerning it.
VI. What aſſiſtance they met with in this inquiry from the ſcribes and
the prieſts, v. 4–6. Nobody can pretend to tell where the King of
* Jews is, but Herod inquires where it was expected he should be born.
The perſons he conſults, arc, the chief prieſts, who were now teachers
by office; and the ſcribes, who made it their buſineſs to ſtudy the law;
They call |
their lips inuſ; keep knowledge, but then the people muſt inquire the late
at their mouth, Mal. 2, 7. It was generally known that Chriſt ſhould
be born at Bethlehem ; (John 7.42.), but Herod would have counſel's
opinion upon it, and therefore applies himſelf to the proper perſons; and,
that he might be the better ſatisfied, he has them all together, all the
chief prieſts, and all the ſcribes; and demands of them what was the place,
according to the ſcriptures of the Old Teſtament, where Christ should be
born ?, Many a good queſtion is put with an ill deſign, ſo was this by
Herod. t
The prieſts and ſcribes need not take any long time to give an anſwer
to this query; nor do they differ in their opinion, but all agree that the
Meſſiah muſt be born in Bethlehem, the city of David, here called Bethle.
hem of Judea, to diſtingáiſh it from another city of the ſame name in the
land of Zebulun, Joſh. 19. 15. Bethlehem fignifies the houſe of bread;
the fitteſt place for him to be born in, who is the true Manna, the bread
which came down from heaven, which was given for the life of the world.
The proof they produce, is taken from Mic. 5.2. where it is foretold,
that though “Bethlehem be little among the thouſands of Judah,” (ſo
it is in Micah,) no very populous place ; yet it ſhall be found “ not the
leaſt among the princes of Judah;” (ſo it is here ;) for Bethlehem’s ho-
nour lay not, as that of other cities, in the multitude of the people, but .
in the magnificence of the princes it produced. . Though, upon ſome ac-
counts, Bethlehem was little, yet herein it had the pre-eminence above all
the cities of Iſrael, that “the Lord ſhall count, when he writes up the
people, that this Man, even the man Chriſt Jeſus, was born there,” Pſ.
87. 6. “Out of thee ſhall come a Governor, the King of the Jews.”
Note, Chriſt will be a Saviour to thoſe only who are willing to take him
for their Governor. Bethlehem was the city of David, and David the
glory of Bethlehem ; there, therefore, muſt David’s Son and Succeſſor
be born. There was a famous well at Bethlehem, by the gate, which
David longed to drink of ; (2 Sam. 23. 15.) in Chriſt we have not only
bread enough and to ſpare, but may come and take alſo of the water of life
freely. Obſerve here, how Jews and Gentiles compare notes about Jeſus
Chriſt. The Gentiles know the time of it by a ſtar; the Jews knew the
place of it by the Scriptures ; and ſo, they are capable of informing one
another. Note, It would contribute much to the increaſe of knowledge,
if we did thus mutually communicate what we know. Men grow rich
by bartering and exchanging ; ſo, if we have knowledge to communicate
to others, they will be ready to communicate to us; thus many ſhall
diſcourſe, ſhall run to and fro, and knowledge ſhall be increaſed.
VII. The bloody project and defign of Herod, occaſioned by this
inquiry, v. 7, 8. Herod was now an old man; had reigned 35 years;
this King was but newly born, and not likely to enterpriſe anything con-
fiderable for many years; yet Herod is jealous of him. Crowned heads
cannot endure to think of ſucceſſors, much leſs of rivals; and therefore
nothing leſs than the blood of this infant King will ſatisfy him ; and he
will not give himſelf liberty to think that, if this new-born Child ſhould
be indeed the Meſfiah, in oppoſing him, or making any attempts upon
him, he would be found fighting againſt God, than which nothing is more
vain, nothing more dangerous. Paſſion has got the maſtery of reaſon
and conſcience. -
Now, I. See how cunningly he laid the projećt; (v. 7, 8.) He pri-
vily called the guiſt men, to talk with them about this matter. He would
not openly own his fears and jealoufies ; it would be his diſgrace to let
the wiſe men know them, and dangerous to let the people know them.
Simmers are often tormented with ſecret fears, which they keep to them-
ſelves. Herod learns of the wiſe men the time when the ſtar appeared,
that he might take his meaſures accordingly ; and then employs them to
inquire further, and bids them . him an account. All this might
look ſuſpicious, if he had not covered it with a ſhew of religion; that I
may come and worſhip him alſo. Note, The greateſt wickedneſs often
conceals itſelf under a maſk of piety. Abſalom clokes his rebellious
project with a vow. e . ſº * *
2. See how ſtrangely he was befooled and infatuated in this, that he
truſted it with the wiſe men, and did not chooſe ſome other managers,
that would have been true to his intereſts. It was but ſeven miles from
Jeruſalem ; how eaſily might he have ſent ſpies to watch the wife men,
who might have been as ſoon there to deſtroy the Child as they to wor-
ſhip him. Note, God can hide from the eyes of the church’s enemies
; thoſe methods by which they might eaſily deſtroy the church ; when he
intends to lead princes away ſpoiled, his way is to make the judges fools.
9. When they had heard the king, they departed, and,
|lo, the ſtar which they ſaw in the eaſt, went before them,
- -
f -*. *
* - - , . . . . • , ST, MATTHEw, II, $
till it came and ſtood over where the young child was.
10. When they ſaw the ſtar, they rejoiced with exceeding
great joy. 11. And when they were come into the houſe,
they ſaw the young child with Mary his mother, and fell
down, and worſhipped him: and when they had opened
their treaſures, they preſented unto him gifts; gold, and
frankincenſe, and myrrh. 12. And being warned of God
in a dream that they ſhould not return to Herod, they de-
parted into their own country another way.
We have here the wiſe men’s humble attendance upon this new-born
King of the Jews, and the honours they paid him. . From Jeruſalem they
went to Bethlehem, reſolving to ſeek till they find ; but it is very ſtrange
that they went alone; that not one perſon of the court, church, or city,
ſhould accompany them, if not in conſcience, yet in civility to them, or
touched with a curioſity to ſee this young Prince. As the queen of the
Jouth, ſo the wiſe men of the eaſt, will riſe up in judgment againſt the men.
of that generation, and of this too, and will condemn them ; for they came
jrom a far country, to worſhip Chriſt; while the Jews, his kinſmen,
would not ſtir a ſtep, would not go to the next town, to bid him wel-
come. It might have been a diſcouragement to theſe wiſe men, to find
him whom they ſought, thus negle&ted at home. Ave we come ſo far,
to honour the King of the Jews, and do the Jews themſelves put ſuch a
ſlight upon him and us Yet they perfiſt in their reſolution. Note, We
muſt continue our attendances upon Chriſt, though we be alone in them;
whatever others do, we muſt ſerve the Lord; if they will not go to hea-
ven with us, yet we muſt not go to hell with them. Now,
I. See how they found out Chriſt by the ſame ſtar that they had ſeen
in their own country, v. 9, 10. Obſerve, 1. How graciouſly God di-
re&ted them.
derſtand where they might inquire for this King, and then it diſappeared,
and they were left to take the uſual methods for ſuch an inquiry. Note,
Extraordinary helps are not to be expected where ordinary means are to
be had. Well, they had traced the matter as far as they could ; they
were upon their journey to Bethlehem, but that is a populous town,
where ſhall they find him when they come thither ? Here they were at a
loſs, at their wit’s end, but not at their faith’s end; they believed that
God, who had brought them thither by his word, would not leave them
there; nor did he ; for behold, the ſtar which they ſaw in the º went be-
..fore them. Note, If we go on as far as we can in the way of our duty,
God will direct and enable us to do that which of ourſelves we cannot
do; Up, and be doing, and the Lord will be with thee. Vigilantibus, non
dor dormientibus, ſuccurrit lea:-The law affords its aid, not to the idle, but
to the active. The ſtar had left them a great while, yet now returns.
They who follow God in the dark, ſhall find that light is fown, is reſer-
ved for them. Iſrael was led by a pillar of fire to the promiſed land, the
wiſe men by a ſtar to the promiſed Seed, who is himſelf the bright and
morning Star, Rev. 22. 16. God would rather create a new thing, than
leave thoſe at a loſs who diligently and faithfully ſought him. This ſtar
was the token of God’s preſence with them ; for he is Light, and goes
before his people as their Guide. Note, If we by faith eye God in all
our ways, we may ſee ourſelves under his condućt; he guides with his eye,
(Pſ. 32.8.) and faith to them, This is the way walk in at ; and there is a
day-ſtar, that ariſes in the hearts of thoſe that inquire after Chriſt, 2 Pet.
1. 19. 2. Obſerve how joyfully they followed God’s dire&tion; (v. 10.)
Hºhen they ſaw the star, they rejoiced with exceeding great joy. Now they
faw they were not deceived, and had not taken this long journey in vain.
When the deſire comes, it is a tree of life. Now they were ſure that God
was with them, and the tokens of his preſence and favour cannot but fill
with joy unſpeakable the ſouls of thoſe that know how to value them.
Now they could laugh at the Jews: in Jeruſalem, who, probably, had
laughed at them as coming on a fool’s errand. The watchman can give
the ſpouſe no tidings of her beloved; yet it is, but a little that ſhe paſſès
, from them, and ſhe finds him, Cant. 3. 3, 4. We cannot expect too little
from men, nor too much from God. What a tranſport of joy theſe wiſe
men were in, upon this fight of the ſtar ! None know ſo well as thoſe
who, after a º; and melancholy night of temptation and deſertion, un-
der the power of a ſpirit of bondage, at length receive the ſpirit of adop-
tion, witneſſing with their ſpirits that they are the children of God; this is
light out of darkneſs, it is life from the dead. Now they had reaſon to .
hope for a fight of the Lord’s Chriſt ſpeedily, of the Sun of righteouſneſs,
for they ſee the Morning Star. Note, We ſhould be glad of everything
By the firſt appearance of the ſtar, they were given to un-
Herod's Inquiry.
that will ſhew us the way to Chriſt. This ſtar was ſent to meet the wiſe
| men, and to conduct them into the preſence-chamber of the King ; by
this maſter of the ceremonies they were introduced, to have their audi-
ence. Now God fulfils his promiſe of meeting thoſe that are diſpoſed to
'rejoice, and work righteouſneſs, (Iſa. 64, 5.) and they fulfil his precept.
Let the hearts of thoſe rejoice that ſeek the Lord, Pſ. 105. 3. Note, God
is pleaſed ſometimes to favour young converts with ſuch tokens of his
love as are very encouraging to then, in reference to the difficulties they
meet with at their ſetting out in the ways of God. -
II. See how they made their addreſs to him when they had found him,
v. 11. We may well imagine their expectations were raiſed to find this
royal Babe, though ſlighted by the nation, yet honourably attended at
home; and what a diſappointment it was to them, when they found a
cottage was his palace, and his own poor mother all the retinue he had Î
Is this the Saviour of the world 2 Is this the King of the Jews, nay, and
the Prince of the kings of the earth P Yes, this is he, who, though he was
rich, yet, for our ſakes, became thus poor. However, theſe wiſe men were
ſo wiſe as to ſee through this veil, and in this deſpiſed Babe to diſcern
the glory as of the Only-begotten of the Father; they did not think them-
ſelves balked or baffled in their inquiry; but, as having found the King
they ſought, they preſented themſelves firſt, and then their gifts, to him.
H. They preſented themſelves to him ; they fell down, and worſhipped
him. We do not read that they gave ſuch honour to Herod, though he
was in the height of his royal grandeur; but to this Babe they gave this,
honour, not only as to a King, (then they would have done the ſame to
Herod,) but as to a God. Note, All that have found Chriſt, fall down
before him ; they adore him, and ſubmit themſelves to him. He is thy
Lord, and worſhip thou him. It will be the wiſdom of the wiſeſt of men,
and by this it will appear they know Chriſt, and underſtand themſelves
and their true intereſts, if they be the humble, faithful, worſhippers of
the Lord Jeſus.
2. They preſented their gifts to him. In the eaſtern nations, when they
did homage to their kings, they made them preſents ; thus the ſubječtion
of the kings of Sheba to Chriſt is ſpoken of, (Pſ. 72. 10.) They ſhall
bring preſents, and offer gifts. See Iſa. 60. 6. Note, With ourſelves,
we muſt give up all that we have to Jeſus Chriſt; and if we be fincere
in the ſurrender of ourſelves to him, we ſhall not be unwilling to part
with what is deareſt to us, and moſt valuable, to him and for him ; nor
are our gifts accepted, unleſs we firſt preſent ourſelves to him, living ſa-
crifices. God had reſpect to Abel, and then to his offering. The gifts
they preſented, were, gold, frankingenſe, and myrrh, money, and money’s
worth. Providence ſent this for a ſeaſonable relief to Joſeph aud Mary
in their preſent poor condition. Theſe were the produćts of their own
country; what God favours us with, we muſt honour him with. Some
think there was a fignificancy in their gifts; they offered him gold, as a
King, paying him tribute; to Caeſar, the things that are Caeſars ; frank-
incenſe, as God, for they honoured God with the ſmoke of incenſe ; and
myrrh, as a Man that ſhould die, for myrrh was uſed in embalming dead
bodies. - - | -
III. See how they left hira when they had made their addreſs to him,
v. 12. Herod appointed them to bring him word what diſcoveries they
had made, and, it is probable, they would have done ſo, if they had not
been countermanded, not ſuſpecting their being thus made his tools in a
wicked deſign. Thoſe that mean honeſtly and welt themſelves, are eaſily
made to believe that others do ſo too, and cannot think the world is ſo.
bad as really it is ; but the Lord knows how to deliver the godly out of
temptation. We do not find that the wiſe men promiſed to come back
to Herod, and, if they had, it muſt have been with the uſual proviſo, If
God permit ; God did not permit them, and prevented the miſchief He-
rod deſigned to the Child Jeſus, and the trouble it would have been to
the wiſe men to have been made involuntarily acceſſary to it. They
were warned of God, xpnºzºria Siſles—oraculo vel reſponſo accepto—by an
oracular intimation. Some think that it intimates that they aſked coun-
ſel of God, and that this was the anſwer. Note, Thoſe that ačt cautic
ouſly, and are afraid of ſin and ſnares, if they apply themſelves to God
for direction, may expect to be led in the right way. They were warned
not to return to Herod, or to Jeruſalem ; theſe were unworthy to have
reports brought them concerning Chriſt, that might have ſeen with their
own eyes, and would not. They departed into their own country, another
way, to bring the tidings to their countrymen ;. but It is ſtrange that we
never hear any more of them, and that they or theirs did not afterwards
attend him in the temple, whom they had worſhipped in the cradel. How-
ever, the dire&tion they had from God in their return, would be a further.
confirmation of their faith in this Child, as the Lord from heaven.
Aº
ST. MATTHEW, II,
Joſeph's Flight into Egypt.
ºuld ſtand them in ſtead to bear their
13. And when they were departed, behold, the angel of
the Lord appeared to Joſeph in a dream, ſaying, Arife,
and take the young child and his mother, and flee into
Egypt, and be thou there until I bring thee word: for He-
rod will ſeek the young child to deſtroy him. 14. When
he aroſe, he took the young child and his mother by night,
and departed into Egypt; 15. And was there until the
death of Herod: that it might be fulfilled which was
ſpoken of the Lord by the prophet, ſaying, Out of Egypt
have I called my ſon. -
. We have here Chriſt’s flight into Egypt, to avoid the cruelty of He-
rod, which was the effect of the wiſe men’s inquiry after him ; for, be-
fore that, the obſcurity he lay im, was his protećtion. It was but little
reſpect (compared with what ſhould have been) that was paid to Chriſt
in his infancy; yet even that, inſtead of honouring him among his peo-
ple, did but expoſe him. -- - t
Now here obſerve, - -
I. The command given to Joſeph concerning it, v. 13. Joſeph knew
neither the danger the Child was in, nor how to eſcape it ; but God, by
an angel, tells him both in a dream, as before he directed him in like
manner what to do, ch. 1. 20. Joſeph, before his alliance to Chriſt, had
not been wont to converſe with angels as now. Note, Thoſe that are
fpiritually related to Chriſt by faith, have that communion and correſ-
pondence with Heaven, which before they were ſtrangers to.
1. Joſeph is here told what their danger was ; Herod will ſeek the young
Child, to destroy him. Note, God is acquainted with all the cruel pro-
jećts and purpoſes of the enemies of his church. I know thy rage against
ºne, ſaith God to Sennacherib, Iſa. 37. 28. How early was the bleſſed
Jeſus involved in trouble ! Uſually, even thoſe whoſe riper years are at-
tended with toils and perils, have a peaceable and quiet infancy; but it
was not fo with the bleſſed Jeſus : his life and ſufferings began together ;
he was born a Man striven with, as Jeremiah was, (Jer. 15. 10.) who
was ſanctified from the womb, Jer, 1.5. Both Chriſt the Head and the
church his body, agree, in ſaying, Many a time have they afflicted me,
from my youth up. Pharaoh’s cruelty faſtens upon the Hebrews’ chil- |
dren, and the great red dragon ſtands ready to devour the Man-child as
Joon as it ſhould be born, Rev. 12.4.
2. He is direéted what to do, to eſcape the danger; Take the young
Child, and flee into Egypt. Thus early muſt Chriſt give an example to
his own rule; (ch. 10. 23.) When they perſecute you in one city, flee to
another. He that came to die for us, when his hour was not yet come, fled
for his own ſafety. Self-preſervation, being a branch of the law of na-
ture, is eminently a part of the law of God. Flee; but why into Egypt *
in a dependence upon, him.
| might not be for ever expelled.
Egypt was infamous for idolatry, tyranny, and enmity to the peºple of
God; it had been a houſe of bondage to Iſrael, and particularly 3ruel to
the infants of Iſrael; in Egypt, as much as in Ramah, Rachel had been.
weeping for her children ; yet that is appointed to be a place of refuge
to the holy Child Jeſus. Note, God when he pleaſes, can make the
worſt of places ſerve the beſt of purpoſes; for the earth is the Lord’s,
te º |
he makes what uſe he pleaſes of it; ſometimes the earth helps the woman, ;
Rev. 12. 16. God, who made Moab a ſhelter to his outcaſts, makes
Egypt a refuge for his Son. This may be confidered, º
(1.) As a trial of the faith of Joſeph and Mary. They might be
tempted to think, “If this Child be the Son of God, as we are told he
is, has he no other way to ſecure himſelf from a man that is a worm, than
by ſuch a mean and inglorious retreat as this 2 Cannot he ſummon legions
of angels to be his life-guard, or cherubims with flaming ſwords to keep
this tree of life 2 Cannot he ſtrike Herod dead, or wither the hand that
is ſtretched out againſt him, and ſo ſave us the trouble of this remove º’”
They had been lately told, that he ſhould be the Glory of his people Iſ:
rael ; and is the land of Iſrael ſo ſoon become too hot for him 2 But we
find not that they made any ſuch obječtions: their faith, being tried,
was found firm, and they believe this is the Son of God, though they ſee
no miracle wrought for his preſervation, but they are put to the uſe of
ordinary means. , Joſeph had great honour put upon him in being the
huſband of the bleſſed virgin ; but that honour has trouble attending it,
as all honours have in this world ; Joſeph muſt take the young Child, and
carry him into Egypt ; and now it appeared how well God had provided
for the young Child and his mother, in appointing Joſeph to ſtand in ſo
nº relation to them ; now the gold which the wife men brought,
charges. God foreſees his peo-
-vol. iv. No. 73.
ple’s diſtreſſes, and provides againſt them beforehand. God intimates
the continuance of his care and guidance, when he ſaid, Bethow there un-
til I bring thee word; ſo that he muſt expect to hear from God again,
and not ſtir without freſh orders. Thus God will keep his people ſtill
(2) As an inſtance of the humiliation of our Lord Jeſus. As there
was no room for him in the inn at Bethlehem, ſo there was no quiet room
for him in the land of Judea. Thus was he baniſhed from the earthly
Canaan, that we, who for ſin were baniſhed from the heavenly Canaan,
- If we and our infants be at any time in
ſtraits, let us remember the ſtraits Chriſt in his infancy was brought into,
and be reconciled to them. *. . . . -
(3.) As a token of God’s diſpleaſure againſt the Jews, who took ſo
little notice of him ; juſtly does he leave thoſe who had ſlighted him.
We ſee alſo here an earneſt of his favour to the Gentiles, to whom the
apoſtles were to bring the goſpel when the Jews rejećted it. If Egypt
entertain Chriſt when he is forced out of Judea, it will not be long ere it
be ſaid, Bleſſed be Egypt my people, Iſa. 19. 25. •
II. Joſeph’s obedience to this command, v. 14. The journey would
be inconvenient and perilous both to the young Child and to his mother ;
they were but poorly provided for it, and were likely to meet with cold
entertainment in Egypt; yet Joſeph was not diſobedient to the heavenly
viſion, made no obječtion, nor was dilatory in his obedience. As ſoon as
he had received his orders, he immediately aroſe, and went away by night,
the ſame night, as it ſhould ſeem, that he received the orders. Note,
Thoſe that would make ſure work of their obedience, muſt make quick
work of it. Now Joſeph went out, as his father Abraham did, with an
implicit dependence upon God, not knowing whither he went, Heb. 11.8.
Joſeph and his wife, having little, had little to take care of in this re-
move. An abundance incumbers a neceſſary flight. If rich people have
the advantage of the poor while they poſſeſs what they have, the poor
have the advantage of the rich when they are called to part with it.
Jºſeph took the young Child and his mother. Some obſerve, that the
90ung Child is put firſt, as the principal Perſen, and Mary is called, not
the wife of Joſeph, but, which was her greater dignity, the mother of the
gyoung Child. This was not the firſt Joſeph that was driven from Ca-
naan to Egypt for a ſhelter from the anger of his brethren ; this Joſeph
ought to be welcome there for the ſake of that. -
If we may credit tradition, at their entrance into Egypt, happening
to go into a temple, all the images of their gods were overthrown by an
inviſible power, and fell, like Dagon, before the ark, according to that
prophecy, The Lord/hall come into Egypt, and the idols of Egypt ſhall be
moved at his préſence, Iſa. 19. 1. They continued in Egypt till the death
of Herod, which, ſome think, was ſeven years, others think not ſo many
months. There they were at a diſtance from the temple and the ſervice
of it, and in the midſt of idolaters; but God ſent them thither, and will
have mercy, and not ſacrifice. Though they were far from the temple of
the Lord, they had with them the Lord of the temple. A forced ab-
fence from God’s ordinances, and a forced preſence with wicked people,
may be the lot, are not the fin, yet cannot but be the grief, of good
people. e * *
p #. The fulfilling of the ſcripture in all this—that ſcripture, (Hoſea
11. 1.) Out of Egypt have I called my ſon. Of all the evangeliſts, Mat-
thew takes moſt notice of the fulfilling of the ſcripture in what concern-
ed Chriſt, becauſe his goſpel was firſt publiſhed among the Jews, with
whom that would add much ſtrength and luſtre to it. Now this word
of the prophet undoubtedly referred to the deliverance of Iſrael out of
Egypt, in which God owned them for his ſon, his firſt-born ; (Exod. 4.
22.) but it is here applied, by way of analogy to Chriſt, the Head of the
church. Note, 'The ſcripture has many accompliſhments, ſo full and co-
pious is it, and ſo well ordered in all things God is every day fulfilling
the ſcripture. Scripture is not of private intº pretation, we muſt give
it its full latitude, “When Iſrael was a child, then I loved him ; and
though I loved him, I ſuffered him to be a great while in Egypt; but
becauſe I loved him, in due time I called him out of Egypt.” They
that read this, muſt, in their thoughts, not only look back, but look for-
ward ; that which has been, shall be again ; (Eccl. 1. 9.) and the manner
of expreſſion intimates this ; for it is not ſaid, I called him, but, I called
my ſon, out of Egypt. Note, It is no new thing for God’s ſons to be in
Egypt, in a ſtrange land, in a houſe of bondage; but they ſhall be fetch-
ed out. They may be hid in Egypt, but they ſhall not be left there.
All the eleēt of God, being by nature children of wrath, are born in a
ſpiritual Egypt, and in converſion are effectually called out. It might
be obječted againſt Chriſt, that he * been in Egypt. Muſt the Sun of

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no ſuch ſtrange thing : Iſrael was brought out of Egypt, to be advan-
ced to the higheſt honours; and this is but the doing the ſame thing
again.
16. Then Herod, when he ſaw that he was mocked of
the wiſe men, was exceeding wroth, and ſent forth, and
flew all the children that were in Bethlehem, and in all
the coaſts thereof, from two years old and under, accord- |
ing to the time which he had diligently inquired of the
wiſe men. 17. Then was fulfilled that which was ſpoken
by Jeremy the prophet, ſaying, 18. In Rama there was a
voice heard, lamentation, and weeping, and great mourn-
ing, Rachel weeping for her children, and would not be
comforted, becauſe they are not.
Here is, I. Herod’s reſentment of the departure of the wiſe men. He
waited long for their return ; he hopes, though they be ſlow, they will
be ſure, and he ſhall cruſh his Rival at his firſt appearing ; but he hears,
upon inquiry, that they are gone off another way, which increaſes his
jealouſy, and makes him ſuſpect they are in the intereſt of this new King,
which made him exceeding wroth 5 and he is the more deſperate and out-
rageous for his being diſappointed. Note, Inveterate corruption ſwells
the higher for the obſtructions it meets with in a finful purſuit. -
II. His politic contrivance, notwithſtanding this, to take off him that
is born King of the Jews. If he could not reach him by a particular
execution, he doubted not but to involve him in a general ſtroke, which,
like the ſword of war, ſhould devour one as well as another. This would
be ſure work; and thus thoſe that would deſtroy their own iniquity, muſt
be ſure to deſtroy all their iniquities. Herod was an Edomite, enmity
to Iſrael was bred in the bone with him. Doeg was an Edomite, who,
for David's ſake, ſlew all the priests of the Lord. It was ſtrange that
Herod could find any ſo inhuman as to be employed in ſuch a bloody
and barbarous piece of work; but wicked hands never want wicked
tools to work with. Little children have always been taken under the
ſpecial protećtion, not only of human laws, but of human nature ; yet
theſe are ſacrificed to the rage of this tyrant, under whom, as under
Nero, innocence is the leaſt ſecurity. Herod was, throughout his reign,
a bloody man; it was not long before, that he deſtroyed the whole San-
hedrim, or bench of judges; but blood to the blood-thirſty is like drink
to thoſe in a dropſy ; “ Quo plus ſunt potae, plus fitiuntur adguz—
The more they drink, the more thirſty they become.” Herod was now
about 70 years old, ſo that an infant, at this time under two years old,
mar y dom.
was not likely ever to give him any diſturbance. Nor was he a man
overfond of his own children, or of their preferment, having formerly
ſlain two of his own ſons, Alexander and Ariſtobulus, and his ſon Anti-
pater after this, but five days before he himſelf died; ſo that it was
purely to gratify his own brutiſh luſts of pride and cruelty that he did
this. All is fiſh, that comes to his net. º
• Obſerve what large meaſures he took, 1. As to time ; He ſlew all
from two years old and under. It is probable that the bleſſed Jeſus was
at this time not a year old; yet Herod took in all the infants under two
gears old, that he might be ſure not to miſs of his prey. He cares not
how many heads fall, which he allows to be innocent, provided that
eſcape not which he ſuppoſes to be guilty. 2. As to place; He kills
all the male children, not only in Bethlehem, but in all the coasts thereof,
in all the villages of that city. This was being overmuch wicked, (Eccl.
7. 17.) Note, An unbridled wrath, armed with an unlawful power, often
tranſports men to the moſt abſurd and unreaſonable inſtances of cruelty.
It was no unrighteous thing with God to"permit this ; every life is for-
feited to his juſtice as ſoon as it commences; that fin which entered by
cne man’s diſobedience, introduced death with it; and we are not to ſup-
poſe anything more than that common guilt, we are not to ſuppoſe that
theſe children were ſinners above all that were in Iſrael, becauſe they ſuf-
fered ſuch things. God's judgments are a great deep. The diſeaſes and
deaths of little children are proofs of original fin. But we muſt look
upon this murder of the infants under another charaćter : it was their
How early did perſecution commence againſt Chriſt and
h = 3 dom! Think ye that he came to ſend peace on the earth 2 No, but
aſ , ſuch a ſword as this, ch. 10.34, 35. A paſſive teſtimony was
he, el given to the Lord Jeſus. . As when he was in the womb, he was
witneſſed to by a child’s leaping in the womb for joy at his approach, ſo
St. MATTHEw, H.
righteou heft ariſe out of that land of darkneſs But this fhews that to be
|
{
|
"hem, a ſmall town, that was not near a fortieth part of it.
| inſtance of the vanity of tradition.
The Maſſacre of the Infants.
now, at two years old, he had contemporary witneſſes to him of the ſame
age. They ſhed their blood for him, who afterward ſhed his for them.
Theſe were the infantry of the noble army of martyrs. If theſe infants
were thus baptized with blood, though it were their own, into the church
triumphant, it could not be ſaid, but that with what they got in heaven,
they were abundantly recompenſed for what they loſt on earth. Out of
the mouths of thºſe babes and ſucklings God did perfect praiſe; otherwiſe,
it is not good to the Almighly that he ſhould thus qſlict, . . . . "
The tradition of the Greek church, (and we have it in the AEthiopic
miſſal,) is, that the number of the children ſlain was 14000; but that is
very abſurd. I believe, if the births of the male children in the weekly
bills were computed, there would not be found ſo many under two years
old, in one of the moſt populous cities in the world, much leſs in Bethle-
But it is an
It is ſtrange that Joſephus does not
relate this ſtory; but he wrote long after St. Matthew, and it is proba.
ble that he therefore would not relate it, becauſe he would not ſo far
countenance the chriſtian hiſtory, for he was a zealous Jew ; but, to be
ſure, if it had not been true and well atteſted, he would have conteſted it.
Macrobius, a heathen writer, tells us, that when Auguſtus Caeſar heard *
that Herod, among the children he ordered to be ſlain under two years
old, ſlew his own ſon, he paſſed this jeſt upon him, That it was better to
be Herod’s ſwine than his ſon. The uſage of the country forbade him
to kill a ſwine, but nothing could reſtrain him from killing his ſon.
Some think that he had a young child at nurſe in Bethlehem; others
think that, through miſtake, two events are confounded—the murder of
the infants, and the murder of his ſon Antipater. But for the church
of Rome to put the holy innocents, as they call them, into their calendar,
and obſerve a day in memory of them, while they have ſo often, by their
barbarous maſſacres, juſtified, and even out-dome, Herod, is but to do as
their predeceſſors did, who built the tombs of the prophets, while they
themſelves filled up the ſame meaſure.
Some obſerve another deſign of Providence in the murder of the in-
fants. By all the prophecies of the Old Teſtament it appears that Beth-
lehem was the place, and this the time, of the Meſſiah’s nativity; now
all the children of Bethlehem, born at this time, being murdered, and
Jeſus only eſcaping, none but Jeſus could pretend to be the Meſfiah.
Herod now thought he had baffled all the Old Teſtament prophecies,
had defeated the indications of the ſtar, and the devotions of the wiſe
men, by ridding the country of this new King ; having burnt the hive,
he concludes he had killed the maſter bee; but God in heaven laughs at
him, and has him in deriſion. Whatever crafty cruel devices are in men’s
hearts, the counſel of the Lord ſhall ſtand.
III. The fulfilling of the ſcripture in this ; (v. 17, 18.) Then was
fulfilled that prophecy, (Jer. 31, 15.) A voice was heard in Ramah.
See and adore the fulneſs of the ſcripture | That predićtion was accom-
pliſhed in Jeremiah’s time, when Nebuzaradan, after he had deſtroyed Je-
ruſaleń, brought all his priſoners to Ramah, (Jer. 40. 1.) and there diſ-
poſed of them as he pleaſed, for the ſword, or for captivity. Then was
the cry in Ramah heard to Bethlehem; (for thoſe two cities, the one in
Judah’s lot, and the other in Benjamin’s were not far aſunder ;) but now
the prophecy is again fulfilled in the great ſorrow that was for the death
of theſe infants. The ſcripture was fulfilled,
1. In the place of this mourning. The noiſe of it was heard from
Bethlehem to Ramah ; for Herod’s cruelty extended itſelf to all the
coqſts of Bethlehem, even into the lot of Benjamin, among the children of
Rachel. Some think the country about Bethlehem was called Rachel,
becauſe there ſhe died, and was buried. Rachel’s ſepulchre was hard b
Bethlehem, Gen. 35. 16, 19. Compare I Sam. 10. 2. Rachel had her
heart much ſet upon children ; the ſon ſhe died in travail of, ſhe called
Benoni—the ſon of her ſorrow. Theſe mothers were like Rachel,
lived near Rachel’s grave, and many of them deſcended from Rachel;
and therefore their lamentations are elegantly repreſented by Rachel's
weeping. -
2. In the degree of this mourning. It was lamentation, and weeping,
and great mourning ; all little enough to expreſs the ſenſe they had of
this aggravated calamity. There was a great cry in Egypt when the
firſt-born were ſlain, and ſo there was here when the youngeſt was ſlain ;
for whom we naturally have a particular tenderneſs. Here was a repre-
ſentation of this world we live in. We hear in it lamentation, and weep-
ing, and mourning, and ſee the tears of the oppreſſed, ſome upon one ac-
count, and ſome upon another. Our way lies through a vale of tº:
This ſorrow was ſo great, that they would not be comforted. Theº."
ened themſelves in it, and took a pleaſure in their grief. Bleſſºr s F-
*


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God, there is tigºceſſion of grief in this world, #; not that which is
ſupplied by fin itſelf; that will juſtify us in refuſing to be comforted 1
They would not be comfºrted, becauſe they are not, that is, they are not
in the land of the living, are not, as they were, in their mothers’, em-
braces. If, indeed, they were not, there might be ſome excuſe for for-
rowing as though we had no hope; but we knºw they are fiot loſt, but
gone before ; if we forget that they are, we'loſe the beſt ground of our
comfort, 1 Theſ; 4.13: Some make this great gºief of the Bethlehe.
mites to be a judgment upon them for their contempt of Chriſt. They
that would not rejoice for the birth of the Son of God, are juſtly made
to weep for the death of their own ſons ; for they only wondered at the
tidings the ſhepherds brought them, but did not welcome them.
z * w
The quoting of this prophecy might ſerve to obviate an objećtion
which ſome would make againſt Chriſt, upgn this fad provideněe. “Can
the Meſfiah, who is to be the Conſolation of Iſrael; Bé'intróduééd with
all this lamentation ?” Yes, for ſo it was foretold, and the ſéripture muſt
be accompliſhed. And befides, if we look 'further' into that prophecy,
we ſhall find that the bitter weeping in Ramah was but a prologue to the
greateſt joy, for it follows, Thy work ſhall be rewarded, and there is hope
in thy end. The worſe things are, the ſooner they will mend. Unto
them a Child was born, ſufficient to repair their loſſes.
* , t - } . . . . . a y
19. But when Herod was dead, behold, an angel of the
Lord appeareth in a dream to Joſeph in Egypt, 20. Saying,
Ariſe, and take the young child and his mother, and go
into the land of Iſrael: for they are dead which ſought
the young child’s life. 21. And he aroſe, and took the
young child and his mother, and came into the land of Iſ.
rael. 22. But when he heard that Archelaus did reign in
Judea in the room of his father Herod, he was afraid to
go thither : notwithſtanding being warned of God in a
dream, he turned aſide into the parts of Galilee: 23. And
he came and dwelt in a city called Nazareth ; that it might
be fulfilled which was ſpoken by the prophets, He ſhall be
called a Nazarene. t -
We have here Chriſt’s return out of Egypt into the land of Iſrael
again. Egypt may ſerve to ſojourn in, or take ſhelter in, for a while,
but not to abide in. Chriſt was ſent to the loft ſheep of the houſe of Iſrael,
and therefore to them he muſt return. Obſerve, & '
I. What it was, that made way for his return—the death of Herod,
which happened not long after the murder of the infants; ſome think
not above three months. Such quick work did divine vengeance make
Note; Herods muſt die; proud tyrants, that were the terror of the
mighty, and the oppreſſors of the godly, in the land of the living, their
day muſt come to fall, and down to the pit they muſt go. Who art thou
then, that thou ſhouldeſt be afraid of a man that ſhall die 2 (Iſa. 51. 12,
13.) eſpecially confidering that at death, not only their envy and hatred
are periſhed, (Eccl. 9. 6.) and they ceaſe from troubling, (Job 3. 17.)
but they are puniſhed. Of all fins, the guilt of innocent blood fills the
meaſure ſooneſt. It is a dreadful account which Joſephus gives of the
death of this ſame Herod, (Antiq. Jud. lib. xvii. cap. viii, ix, x.) that he
was ſeized with a diſeaſe which burned him inwardly with an inexpreſſible
torture; that he was inſatiably greedy of meat; had the colic, and gout,
and dropſy ; ſuch an intolerable ſtench attended his diſeaſe, that none
could come near him ; and ſo paſſionate and impatient was he, that he
was a torment to himſelf, and a terror to all that attended him : his in-
mate cruelty, being thus exaſperated, made him more barbarous than ever;
having ordered his own ſon to be put to death, he impriſoned many of
the nobility and gentry, and ordered that as ſoon as he was dead they
ſhould be killed ; but that execution was prevented. See what kind of
men have been the enemies and perſecutors of Chriſt and his followers
Pey have oppoſed chriſtianity, but ſuch as have firſt diveſted themſelves
of humanity, as Nero and Domitian. -
II. The orders given from Heaven concerning their return, and Jo-
ſeph’s obedience to thoſe orders, v. 19–21. God had ſent Joſeph, into
Egypt, and there he ſtayed till the ſame that brought him thither or-
dered him thence. Note, In, all our removes, it is good to ſee our way
plain, and God going before us ; we ſhould not move either one way or
the other without order. Theſe orders were ſent him by an angel.
Note, Our intercourſe with God, if it be kept up on our part, ſhall be
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‘kept ãp'ön his, wherever we are. No placé can exclude God’sgaç1993
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viſits. Angels come to Joſeph in Egypt, to Ezekiel in Babylon, and to,
John in Patmos. Now, 1. The angel informs him of the death of He
rod and his accomplices; They are dead, which ſought the young Child's
lift. They are dead, but the young Child lives. Perſecuted ſaints ſome-
times live to tread upon the graves of their perſecutors. Thus did the
church’s King weather the ſtorm, and many a one has the church in
like manner weathered. They are dead, to wit, Herod and his ſon An-
tipater, who, though they were mutual . between them, yet, pro-
bably concurred in ſeeking the deſtrućtion of this 'new King. If Herod
firſt kill Antipater, and then die himſelf, the coaſts are cleared, and the
JLord is known by the judgments which he executes, when one wicked inſtru-
ment is the ruin of another. 2. He directs him what to do. He muſt
go and return to the land of Iſrael; and he did ſo without delay; not
pleading the tolerably good ſettlement he had in Egypt, or the inconve-
niencies of the journey, eſpecially if, as is ſuppoſed, it was in the begin-
ning of winter that Herod died. God’s people follow his dire&tion,
whitherſoever he leads them, wherever he lodges them. Did we but look
upon the world as our Egypt, the place of our bondage and baniſhment,
and heaven only as our Canaan, our home, our reſt, we ſhould as readily
ariſe, and depart thither, when we are called for, as Joſeph did out of
§ The further direction he had from God, which way to ſteer, and
where to fix in the land of Iſrael, v. 22, 23. God could have given him
theſe inſtructions with the former, but God reveals his mind to his people
by degrees, to keep them ſtill waiting on him, and expecting to hear fur-
ther from him. Theſe orders Joſeph received in a dream, probably as
thoſe before, by the miniſtration of an angel. God could have fignified
his will to Joſeph by the Child Jeſus, but we do not find that in thoſe
removes he either takes notice, or gives notice, of any thing that oc-
curred ; ſurely it was becauſe in all things it behöved him to be made like
his brethren; being a Child, he ſhake as a child, and did as a child, and
drew a veil over his infinite knowledge and power; as a child he increaſed
in wiſdom. . . t -
Now the dire&tion given this holy, royal family, is, 1. That it might
not ſettle in Judea, v. 22. Joſeph might think that Jeſus, being born in
Bethlehem, muſt be brought up there; yet he is prudently afraid for the
3young Child, becauſe he heard that Archelaus reigns in Herod’s ſtead,
not over all the kingdom, as his father did, but only over Judea, the
other provinces being put into other hands. See what a ſucceſſion of
enemies,there is to fight againſt Chriſt and his church If one drop off,
another preſently appears, to keep up the old enmity. But fer this rea-
ſon Joſeph muſt not take the young Child into Judea. Note, God will
not thruſt his children into the mouth of danger, but when it is for his
own glory and their trial ; for precious in the ſight of the Lord are the
life and the death of his ſaints ; precious is their blood to him.
2. That it muſt ſettle in Galilee, v. 22. There Philip now ruled,
who was a mild, quiet, man. Note, The providence of God commonly
ſo orders it, that his people ſhall not want a quiet retreat from the ſtorm
and from the tempeſt, when one'climate becomes hot and ſcorching, an-
other ſhall be kept more cool and temperate. Galilee lay far north;
Samaria lay between it and Judea ; thither they were ſent, to Nazareth,
a city upon a hill, in the centre of the lot of Zebulun; there the mother
of our Lord lived, when ſhe conceived that holy thing ; and, probably,
Joſeph lived there too, Luke 1. 26, 27. Thither they were ſent, for
there they were well known, and were among their relations; the moſt
proper place for them to be in. There they continued, and from thence
our Saviour was called Jeſus of Nazareth, which was to the Jews a ſtum-
bling-block, for, Can any good thing come out of Nazareth?
In this is ſaid to be fulfilled what was ſpoken by the prophets, He ſhall
be called a Nazarene; which may be looked upon, (1.) As a name of
honour and dignity, though primarily it fignifies no more than a man of
Nazareth ; there is an illuſion or myſtery in it, ſpeaking Chriſt to be,
[1..] The Man, the Branch, ſpoken of, Iſa. 11. 1. The word there is
Netzar, which fignifies either a branch, or the city of Nazareth ; in being
denominated from that city, he is declared to be that Branch. [2.] It
ſpeaks him to be the great Nazarite, of whom the legal Nazarites were
a type and figure, (eſpecially Samſon, (Judg. 13. 5.) and Joſeph, who
is called a Nazarite among his brethren, Gen. 49. 26.) and to whom that
which was preſcribed concerning the Nazarites, has reference, Numb. 6.
2, &c. Not that Chriſt was, strictly, a Nazarite, for he drank wine,
and touched dead bodies; but he was eminently ſo, both as he was fingu.
larly holy, and as he was by a ſolemn defignation and dedication ſet apart
to the honour of God in the work of our redemption, as Samſon was to
The Return of Joſeph out of Egypt.
* -a < * > , ';} . . . .
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ſave Iſrael. And it is a name we have all reaſon to rejoice in, and to
know him by. Or, (2.) As a name of reproach and contempt. To be
called a Wazarene, was to be called a deſpicable man, a man from whom
no good was to be expe&ted, and to whom no reſpect was to be paid,
The Devil firſt faſtened this name upon Chriſt, to render him mean, and
prejudice people againſt him, and it ſtuck as a nick-name to him and his
followers. Now this was not particularly foretold by any one prophet.)
but, in general, it was ſpoken by the prophets, that he ſhould be deſ iſéd'
and rejected of men, (Iſà. 53. §3. º. and no man, (Pſ. § 7.)
that he ſhould be an Alientºo his brethren, Pſ. 69.7, 8. Let no name of
reproach for religion’s ſake ſeem hard to us, when our Maſter was him-
ſelf called a Nazarene. s
CHAP. III. 'º
At the story of this chapter, concerning the baptiſm of John, begins the
, gºſpel: (Mark 1. 1.) what went before, is but Preface or Introduction ;
this is “ the beginning of the goſpel of Jeſus Chriſt.” And Peter off-
ſerves the ſame date, Aćts 1. 22. beginning from the baptiſm of John,
.ſor then Christ began first to appear in him, and then to appear to him,
and by him to the world. . . Here is, I. The glorious riſing of the morn-
ing-star—John the Baptiſt, v. 1. 1. The doctrine he preached, v. 2.
2. The filfilling of the ſcripture in him, v. 3. 3. His manner of life,
tºu,4. 4. The reſort of multitudes to him, and their ſubmiſſion to his bap-
tiſm, v. 5; 6. , 5. His ſermon that he preached to the Phariſees and Sad-
... ducees, wherein he endeavours to bring them to repentance, (v. 7... 10.)
andſ to bring them to Christ, v. 11, 12. II. The more glorious shin-
ing forth of the Sun gſ righteouſneſs, immediately after ; where we have,
if he honour done by him to the baptiſm of John, v. 13.15. 2. The
- honour done to him by the deſcent of the Spirit upon him, and a voice
from heaven, v. 16, 17. - - . . . . .
1. IN thoſe days came John the Baptiſt, preaching in the
1, wilderneſs of Judea, 2. And ſaying, Repent ye,
for the kingdom of heaven is at hand. 3. For this is he
that was ſpoken of by the prophet Eſaias, ſaying, The voice
of one crying in the wilderneſs, Prepare ye the way of the
Lord, make his paths ſtraight. 4. And the ſame John had
his raiment of camels' hair, and a leathern girdle about his
loins; and his meat was locuſts and wild honey. 5: Then
went out to him. Jeruſalem, and all Judea, and all the re-
gion round about Jordan. 6. And were baptized of him
in Jordan; confeſſing their fins. -
* We have here an account of the preaching and baptiſm of John, which
were the dawning of the goſpel-day. Obſerve, - -
I. The time when he appeared. In thoſe days, (v. 1.) or, after thoſe
days, long after what was recorded in the foregoing chapter, which left
the Child Jeſus in his infancy. In thoſe days, in the time appointed of
the Sather for the beginning of the goſpel, when the fulneſs of time was
cóñe, which was often thus ſpoken of in the Old Testament, in thoſe days.
Now the laſt of Daniel's weeks began, or, rather, the latter half of the
laſt week, when the Meſſiah was to confirm the covenant with many,
Dan. 9. 27. Chriſt's appearances are all in their ſeaſon. Glorious things
were ſpoken both of John and Jeſus, at and before their births, which
would have given occaſion to expect ſome extraordinary appearances of
a divine preſence and power with them when they were very young; but
it is quite otherwiſe. Except Chriſt's diſputing with the doćtors at 12
years old, nothing appears remarkable concerning either of them, till
they were about 30 years old. Nothing is recorded in their childhood
and youth, but the greateſt part of their life is tempus 38waoy—wrapt up
in darkneſs and obſcurity; theſe children differ little in outward appear-
ance from other children, as the heir, while he is under age, differs no-
thing from a ſervant, though he be lord of all. And this was to ſhew,
1. That even then when God is ačting as the God of Iſrael, the Saviour,
yet verily he is a God that hideth himſelf, Iſa, 45, 15. The Lord is in
this place, and I knew it not, Gen. 28.16. Our Beloved ſtands behind
the wall long, before he looks forth at the windows, Cant. 2. 9. 2. That
bur faith muſt principally have an eye to Chriſt in his office and under-
taking, for there is the diſplay of his power; but in his perſon, is the
hiding of his power. All this while, Chriſt was God-man ; yet we are
Cº.; . . . . . . . . . ." . - § -
The Miniſtry of John the Baptiſt.
not told what he ſaid or did, till he appeared as a Prophet; and then,
Hear ye him. 3. That young men, though well qualified, ſhould not
be forward to put forth themſelves in public ſervice, but be humble, and
modeſt, and ſelf-diffident, ſwift to hear, and ſlow to ſpeak. *
Matthew ſays nothing, of the conception and birth of John the Baptiſt,
which is largely related by St. Luke, but finds him at full age, as if dropt
from the clouds to preach in the wilderneſs, For above:300 years the
church had been without prophets; thoſe lights had been long put out,
that he might be the more, defired, who was to be the great Prophet.
After Malachi there was no prophet, nor any pretender to prophecy,
till John the Baptiſt, to whom therefore the prophet Malachi points
more direétly, than any of the Old Teſtament prophets had done ;

(Mal. 3. 1.) Iſènd my meſſenger. " . . . . . . . . . -
II. The place where he appeared firſt. In the wilderneſs of Judea. It
was not an uninhabited deſart, but a part of the country not ſo thickly peo-
pled, nor ſo much encloſed into fields and vineyards; as other parts were ;
it was ſuch a wilderneſs as had fix cities and their villages in it ; which are
named, Joſh. 15. 61, 62. In theſe cities and villages John preached,
for thereabouts he had hitherto lived, being born hard by, in Hebron;
the ſcenes of his ačtion began there, where he had long ſpent his time in
contemplation; and even when he ſhewed himſelf to Iſrael, he ſhewed
how well he loved retirement, as far as would conſiſt with his buſineſs.
The word of the Lord found John here in a wilderneſs. . Note, No place.
is ſo remote as to ſhut us out from the viſits of divine grace; nay, com-
monly the ſweeteſt intercourſe the ſaints have with Heaven, is when they
are withdrawn furtheſt from the noiſe of this world. It was in this wil-
derneſs of Judah that David penned the 63d Pſalm, which ſpeaks ſo
much of the ſweet communion he then had with God, Hoſ. 2. 14. In
a wilderneſs the law was given; and as the Old Testament, ſo the New
Testament, Iſrael was firſt found in a deſart land, and there God led him
about, and instructed him, Deut. 32. 10. John Baptiſt was a prieſt of
the order of Aaron, yet we find him preaching in a wilderneſs, and never
officiating in the temple ; but Chriſt who was not a Son of Aaron, is yet
often found in the temple, and fitting there as one º authority; ſo
it was foretold, Mal. 3. 1. The Lord whom ye ſeek shall ſuddenly come
to his temple; not the meſſenger that was to prepare his way. This inti-
mated that the prieſthood of Chriſt was to thruſt out that of Aaron; and
drive it into a wilderneſs. - -
The beginning of the goſpel in a wilderneſs, ſpeaks comfort to the de-
ſerts of the Gentile world. Now muſt the prophecies be fulfilled, I will
plant in the wilderneſs the cedar, Iſa. 4.1. 18, 19. The wilderneſs ſhall
be a fruitful field, Iſa. 32.15. And the deſert shall rejoice, Iſa. 35.
1, 2. The Septuagint reads the deſerts of Jordan, the very wilderneſs.
in which John preached. In the Romiſh church there are thoſe who
call themſelves hermits, and pretend to follow John ; but, when they ſay
of Chriſt, Behold, he is in the deſert, go not forth, ch. 24. 26. There
was a ſeducer that led his followers into the wilderneſs, Aćts 21. 38.
III. His preaching. This he made his buſineſs. He came, not
fighting, nor diſputing, but preaching ; (v. 1.) for by the fooliſhneſs of
preaching Chriſt’s kingdom muſt be ſet up.
1. The doćtrine he preached was that of repentance; (v. 2.) Repent
ge. He preached this in Judea, among thoſe that were called Jews, and
made a profeſſion of religion ; for even they need repentance. He
preached it, not in Jeruſalem, but in the wilderneſs of Judea, among the
plain country people; for even thoſe who think themſelves moſt out of
the way of temptation, and furtheſt from the vanities and vices of the
town, cannot waſh their hands in innocency, but muſt do it in repentance.
John Baptiſt’s buſineſs was to call men to repent of their fins; Mºrayosºrs
—Bethink yourſelves : “Admit a ſecond thought, to correót the errors
of the firſt—an after-thought. Confider your ways, change your minds; you
have thought amifs; think again, and think aright.” . Note, True peni-
tents have othen thoughts of God and Chriſt, and fin and holineſs, and this
world and the other, than they have had, and ſtand otherwiſe affected to-
ward them. The change of the mind produces a change of the way.
Thoſe who are truly ſorry for what they have done amiſs, will be careful
to do ſo no more. This repentance is a neceſſary duty, in obedience to the
command of God; (A&ts 17. 30.) and a neceſſary preparative and qua-
lification for the comforts of the goſpel of Chriſt. If the heart of man
had continued upright and unſtained, divine conſolations might have.
been received without this painful operation preceding ; but, being finful,
it muſt be firſt pained before it can be laid at eaſe, muſt labour before it
can be at reſt. The fore muſt be ſearched, or it cannot be cured. I
wound, and I heal. *
2. The argument he uſed to enforce this call, was, For the kingdom of
, Vl - -
- JMA & -
*** * - . • *- y * • ** • * * . . & ; : º * - • *
. . . . [i.' 'X . . . . . ; 2 : . . . .
Aeaven is at hand. The prophets of the Old Teslament called people to ,
repent, for the obtaining, and ſecuring of temporal national mercies, and
for the preventing and removing of temporal national judgments; but
now, though the duty preſſed is the ſame, the reaſon is new, and purely
evangelical.’ Men are Aow confidered in their perſonal capacity, and
not ſo much as then in a ſocial and political one.
kingdom of heaven is at hand; the goſpel diſpenſation of the covenant of
grace, the opening of the kingdom of. heaven to all believers, by the
death and reſurrečtion of Jeſus Chriſt. It is a kingdom of which Chriſt
is the Sovereign, and we muſt be the willing, loyal, ſubjećts of it. It is
a kingdom of heaven, flot of this world, a ſpiritual kingdom : its original.
from heaven, its tendency to heaven. John preached this as at hand;
then it was at the door; to us it is come, by the pouring out of the
Spirit, and the full exhibition of the riches of goſpel grace. Now, (1.)
This is a great inducement to us to repent. ... There is nothing like the
confideration of divine gracé to break the heart, both for ſºn and from
n. That is evangelical repentance, that flows from a fight of Chriſt,
from a ſenſe of his love, and the hopes of pardon and forgiveneſs through
him. Kindneſs in conquering ; abuſed kindneſs, humbling and melting.
What a wretch was.I to fin againſt ſuch grace, againſt the law and love
*, * *
- . ;
sº. 4- ºr "
of ſuch a kingdom (2.) It is a great encouragement to us to repent ; |
“Repent, for your fins ſhall be pardoned upon your repentance.". Re- |
| of it.
turn to God in a way of duty, and he will, through Chriſt, return to
you in a way of mercy.” The proclamation of pardon diſcovers, and
fetches in, the malefactor who before fled and abſconded. Thus are we
drawn to it with the cords of a man and the bands of love.
IV. The prophecy that was fulfilled in him, v. 3. This is he that
was ſpoken of in the beginning of that part of the prophecy of Eſaias,
which is moſtly evangelical, and which points at goſpel-times and goſpel-
grace ; ſee Iſa. 40. 3, 4. John is here ſpoken of, ... • -
1. As the voice of one crying in the wilderneſs. John owned it himſelf;
(John 1.23.) I am the voice, and that is all. God is the Speaker, who
makes known his mind by John, as a man does by his voice. The word
of God muſt be received as ſuch ; (1 Theſſ. 2. 13.) what alſo is Paul,
and what is Apollos, but the voice John is called the voice, pay}{303,13.
—the voice of one crying aloud, which is ſtartling and awakening, Chriſt
is called the Word, which, being diſtinct and articulate, is more inſtruc- |
tive. John, as the voice, rouſed men, and then Chriſt, as the Word,
taught them ; as we find, Rev. 14. 2. The voice of many waters, and
of a great thunder, made way for the melódious voice of harpers, and the
new ſong, v. 3.
strong drink, yet he was deſigned to be a strong man ; ſo John Baptiſt’s
father was ſtruck dumb, and yet he was, deſigned to be the voice of one
orying. When the crier’s voice is begotten of a dumb father, it ſhews
the excellency of the power to be of God, and not of man.
2. As one whoſe buſineſs it was to prepare the way of the Lord, and to
*make his paths straight ; ſo it was ſaid of him, before he was born, that
be ſhould make ready a people prepared for the Lord, (Luke 1. 17.) as
Chriſt’s harbinger and forerunner; he was ſuch a one as intimated the
nature of Chriſt’s kingdom, for he came, not in the gaudy dreſs of a
herald at arms, but in the homely one of a hermit. Officers are ſent be-
fore great men, to clear the way; ſo John prepares the way of the Lord.
JST, MATTHEw, III,
Now repeat, for the
+ habit to his habitation.
Luke 12. 35. 1 Pet. 1. 13. -
Some obſerve that, as Samſon’s mother muſt drink no i
(l.) He himſelf did ſo among the men of that generation. In the Jewiſh
church and nation, at that time, all was out of courſe; there was a great
decay of piety, the vitals of religion were corrupted and eaten out by the
traditions and injunctions of the elders. The Scribes and Phariſees, that
is, the greateſt hypocrites in the world, had the key of knowledge, and
the key of government, at their girdle. The people were, generally,
extremely proud of their privileges, confident of juſtification by their own
righteouſneſs, inſenſible of fin; and though now under the moſt humbling
Providences, being lately made a province of the Roman empire, yet
they were unhumbled ; they were much in the ſame temper, as they were
in Malachi’s ti yº, infolent and haughty, and ready to contradićt the word
of God; now ‘. was ſent to level theſe mountains, to take down their
high opinion of themſelves, and to ſhew them their fins, that the doćtrine
of Chriſt might be the more acceptable and effectual. (2.) His doc-
trine of repentance and humiliation is ſtill as neceſſary as it was then to
Prepare the way of the Ilord. Note, There is a great deal to be done,
tº make way for Chriſt into a ſoul, to bow the heart for the reception of
the Son of David ; (2 Sam. 19. 14.) and nothing is more needful, in
order to this, than the diſcovery of fin, and a convićtion of the inſufficiency
of our own righteouſneſs. That which lets will let, until it be taken
3. of the way; prejudices muſt be removed, high thoughts brought
W1),
Vol. IV. No. 73.
and captivated to the obedience of Chriſt. Gates of braſs muſt ||
The Miniſtry of John the Baptiſt.
be broken, and bars of iron cut aſunder, ere the everlaſting doorshe.
4 ºf
opened for the King of glory to come in. The way of fin and Satan is -
| a crooked way; to prepare away for Chriſt, the ‘paths muſt be made:
straight, Heb. 12. 13. . . . . . . . . . . . . . . . . . . .
V. The garb in which he appeared, the figure he made, and the,
manner of his life, v. 4. They who expected the Meſſiah as a temporal
prince, would think that his forerunner muſt come in great pomp and
ſplendour, that his equipage ſhould be very magnificent and gay; but it
proves quite contrary : he ſhall be great in the ſight of the Lord, but
mean in the eye of the world; and, as Chriſt himſelf, having no form or
comelineſs; to intimate betimes, that the glory of Chriſt’s kingdom was
to be ſpiritual, and the ſubjećts of it ſuch as ordinarily were either found
|by it, or made by it, poor and deſpiſed, who derived their honours, plea-
ſures, and riches, from another world. - *
1. His dreſs was plain. This ſame John had his rainent of camele
| hair, and a leathern girdle about his loins ; he did not go in long clothing;
as the ſcribes, or ſºft clothing, as the courtiers, but in the clothing of a
country-huſbandman; for he lived in a country place, and ſuited his
Note, It is good for us to accommodate our-
ſelves to the place and condition which God, in his providence, has put
us in. John appeared in this dreſs, (1.) To ſhew that, like Jacob, he
was a plain man, and mortified to this world, and the delights and gaieties
Behold an Iſraelite indeed / Thoſe that are lowly in heart, ſhould
ſhew it by a holy negligence and indifference in their attire ; and not
make the putting on of apparel their adorning; nor value others by their
attire. (2.) To ſhew that he was a prophet, for prophets wore rough
garments, as mortified men; (Zech. 13. 4.) and, eſpecially, to ſhew that
he was the Elias promiſed; for particular notice is taken of Elias, that
he was a hairy man, (which, ſome think, is meant of the hairy, garments
he wore,) and that he was girt with a girdle of leather about his loins,
2 Kings 1.8. John Baptiſt appears no way inferior to him in mortifica-
tion ; this therefore is that Elias that was to come.
he was a man of reſolution ; his girdle was not fine, ſuch as were then
commonly worn, but it was strong, it was a leathern girdle; and bleſſed
is that ſervant, whom his Lord, when he comes, finds wtih his loins girt,
2. His diet was plain ; his meat was locusts and wild honey; not as if
he never ate any thing elſe; but theſe he frequently fed, upon, and made
many meals of them, when he retired into ſolitary places, and continued
long there for contemplation. Locusts were a ſort of flying inſe&t, very
good for food, and allowed as élean ; (Lev. 11. 22.) they required little
dreſfing, and were light, and eaſy of digeſtion, whence it is reckoned
among the infirmities of old age, that the grashopper, or locust, is then a
burthen to the ſtomach, Eccl. 12.5. Wild honey was that which Canaan
| flowed with, 1 Sam. 14, 26. Either it was gathered immediately, as it
fell in the dew, or, rather, as it was found in the hollows of trees and
rocks, where bees built, that were not, like thoſe in hives, under the
care and inſpection of men. This intimates that he ate ſparingly, a little
ſerved his turn ; a man would be long ere he filled his belly with locuſts
| and wild homey; John Baptist came neither eating nor drinking, (ch.
11. 18.)—not with the curioſity, formality, and familiarity, that other
people do. He was ſo entirely taken up with ſpiritual things, that he
could ſeldom find time for a ſet meal. Now, (1.) This agreed with
the doćtrine he preached of repentance, and fruits meet for repentance.
Note, Thoſe whoſe buſineſs it is to call others to mourn for fin, and to
mortify it, ought themſelves to live a ſerious life, a life of ſelf-denial,
mortification and contempt of the world. John Baptiſt thus ſhewed the
deep ſenſe he had of the badneſs of the time and place he lived in, which
made the preaching of repentance needful ; every day was a fast day
with him. (2.) This agreed with his office as Chriſt's forerunner;
by this pračtice he ſhewed that he knew what the kingdom of heaven was,
and had experienced the powers of it. Note, Thoſe that are acquainted
with divine and ſpiritual pleaſures, cannot but look upon all the delights
and ornaments of ſenſe with a holy indifference ; they know better things.
By giving others this example he made way for Chriſt. Note, A con-
vićtion of the vanity of the world, and every thing in it, is the beſt pre-
parative for the entertainment of the kingdom of heaven in the heart.
Bleſſed are the poor inſpirit. • . . . . e
VI. The people who attended upon him, and flocked after him ;
(v. 5.) Then went out to him Jeruſalem, and all Judea. , Great multi-
tudes came to him from the city, and from all parts of the country;
ſome of all ſorts, men and women, young and old, rich and poor, Phari-
ſees and publicans ; they went out to him, as ſoon as they heard of his
preaching the kingdom of heaven, * they might hear what they heard
(3.) To ſhew that
4
wº-

ſo much of. Now, 1. This was a great honour put upon John, that ſo
many attended him, and with ſo much reſpe&t. Note, Frequently thoſe
have moſt real honour done them, who leaſt court the ſhadow of it. Thoſe
who live a mortified life, who are humble and ſelf-denying, and dead to
the world, command reſpect; and men have a ſecret value and reverence
for them, more than one would imagine. 2. This gave John a great op-
portunity of doing good, and was an evidence that God was with him.
Now people began to crowd and preſs into the kingdom ºf heaven ; (Luke
16. 16.) and a bleſſed fight it was, to ſee the dew of the youth dropping.
from the womb of the goſpel-morning, (Pſ. 110. 3.) to ſee the net caſt
where there were ſo many fiſh, 3. This was an evidence, that it was
now a time of great expectation ; it was
kingdom of God would preſently tippear; (Luke 19, 11.) and therefore,
when John ſhewed himſelf to Iſrael, lived and preached at this rate, ſo
very different from the Scribes and Phariſees, they were ready to ſay of |
him, that he was the Christ; (Luke 3.15.) and this occaſioned ſuch a
confluence of people about him. 4. Thoſe who would have the benefit
of John’s miniſtry, muſt go out to him to the wilderneſs, ſharing in
his reproach. Note, They who truly defire the fincere milk of the word,
if it be not brought to them, will ſeek out for it; and they who would
learn the doćtrine of repentance, muſt go out from the hurry of this world,
and be ſtill. 5. It appears by the iſſue, that of the many, who came to
John's baptiſm, there were but few that adhered to it : witneſs the cold
reception Chriſt had in Judea, and about Jeruſalem. Note, There may
be a multitude of forward hearers, where there are but a few true be-
lievers.
many to attend upon good preaching, and to be affected with it for a
while, who yet are never ſubječt to the power of it, Ezek. 38. 31, 32.
vii. Th: rite, or ceremony, by which he admitted diſciples, v. 6.
Thoſe who received his doćtrine, and ſubmitted to his diſcipline, were
baptized of him in Jordan, thereby profeſſing their repeatance, and their
belief that the kingdom of the ºft. was at hand. 1. They teſtified
their repentance by confeſſing their fins; a general confeſſion, it is proba-
ble, they made to John that they were ſinners, that they were polluted
by fin, and needed cleanſing; but to God they made a confeſſion of par- |
ticular fins, for he is the Party offended. The Jews had been taught to
juſtify themſelves; but John teaches them to accºſe themſelves, and not
to reſt, as they uſed to do, in the general confeſſion of fin made for all
Iſrael, once a year, upon the day of atonement ; but to make a particular
acknowledgment, every one of the plague of his own heart. Note, A
are brought with ſorrow and ſhame to own their guilt, I John 1.8.
2. The benefits of the kingdom of heaven, now at hand, were thereupon
fealed to them by baptiſm. He waſhed them with water, in token of
this—that from all their iniquities God would cleanſe them. It was uſual
with the Jews to baptize thoſe whom they admitted Proſelytes to their re-
ligion, eſpecially thoſe who were only Proſelytes of the gate, and were
not circumciſed, as the Proſelytes of righteouſneſs were. Some think it
was likewiſe a cuſtom for . of eminent religion, who ſet up for
leaders, by baptiſm to admit pupils and diſciples, Chriſt’s queſtion con-
cerning John’s baptiſm, Was it from heaven, or of men P implied, that
from all others with this charaćter, It was the baptiſm of repentance,
A&s 19.4. All Iſrael were baptiſed unto Moſes, 1 Cor. 10, 2. The
ceremonial law confiſted in divers washings or baptiſins ; (Heb. 9, 10.)
but John's baptiſm refers to the remedial law, the law of repentance and
faith. He is ſaid to baptize them in Jordan, that river which was fa-
mous for Iſrael’s paſſage through it, and Naaman’s cure; yet it is pro-
bable that John did not baptize in that river at firſt, but that afterward,
when the people who came to his baptiſm were numerous, he removed to
Jordan. By baptiſm he obliged them to live a holy life, according to
the profeſſion they took upon themſelves. Note, Confeſſion of fin, muſt
always be accompanied with holy reſolutions, in the ſtrength of divine
grace, not to return to it again. -
7. But when he ſaw many of the Phariſees and Saddu-
cees come to his baptiſm, he ſaid unto them, Ogeneration
of vipers, who hath warned you to flee from the wrath to
come?-8. Bring forth therefore fruits meet for repentance:
9. And...'think not to ſay within yourſelves, We have
Abraham to our father: for Iſay unto you, that God is able
. . .” * " - - - *”, i. º.
-- * . . - - *
* : * ~ *. * ST. MAT:
t
enerally thought that the
Curioſity, and affectation of novelty and variety, may bring ||
| who come not under the power of them.
| dreſſes himſelf with all faithfulneſs; and what he ſaid to them, he ſaid to
| the multitude, (Luke 3. 7.) for they were all concerned in what he ſaid.
| 2. What the application was.
iº . - P e º 'º - - | their conſciences : he ſpeaks as one that came not to preach before
penitent confeſſion of fin is required in order to peace and pardon ; and | 5. pez preach before them,.
thoſe only are ready to receive Jeſus Chriſt as their Righteouſneſs, who | ful when he appeared in public, nor did he fear the face of man, for he
| was bred in the bone with them.
- - º e - - **** - * n the ſ d f <l ſl: 2. U' - - --- rel; -
there were baptiſms of men, who pretended not to a divine miſſion ; with | eed of Abraham ; but John ſhewed them that they were the ſer–
this uſage John complied, but his was from heaven, and was diſtinguiſhed
w; III. The Miniſtry of John the Baptiſt,
of theſe ſtones to raiſe up children unto Abrahám, 10. And
now alſo the axe is laid unto the root of the trees: there-
fore every tree which bringeth not forth good fruit, is
hewn down and caſt into the fire. , 11. I indeed baptize
you with water unto repentance: but he that cometh
after me is mightier than I, whoſe ſhoes I am not worthy
to bear: he ſhall baptize you with the Holy Ghoſt, and
with fire : 12. Whoſe fan is in his hand, and he will
throughly purge his floor, and gather his wheat into the
* but he will burn up the chaff with unquenchable
T£, - • -
The doćtrine John preached was that of repentance, in confideration
| of the kingdom of heaven being at hand ; now here we have the uſe of
that doćtrine. Application is the life of preaching, ſo it was of John's
preaching.
Obſerve, 1. To whom he applied it; to the Phariſees and Sadducees.
| that came to his baptiſm, v. 7. To others he thought it enough to ſay,
Repent, for the kingdom of heaven is at hand; but when he ſaw theſe
| Phariſees and Sadducees come about him, he found it neceſſary to explain
himſelf, and deal more cloſely, Theſe were two of the three noted ſects
among the Jews at that time; the third was that of the Eſſenes, whom
we never read of in the Goſpels, for they affected retirement, and
declined buſying themſelves in public affairs. The Phariſees were zealots.
for the ceremonies, for the power of the church, and the traditions of the
elders; the Sadducees ran into the other extreme, and were little better than
deiſts, denying the exiſtence of ſpirits and a future ſtate. It was ſtrange
that they came to John’s baptiſm, but their curioſity brought them to.
be hearers; and ſome of them, it is probable, ſubmitted to be baptized,
but it is certain that the generality of them did not ; for Chriſt ſays,
(Luke 7. 29, 30.) that when the publicans justifted God, and were bap-
tized of John, the Phariſees and lawyers rejected the counſel of God against
themſelves, being not baptized of him. Note, Many come to ordinances,
Now to them John here ad-
It is plain and home, and dire&ted to,
but to preach to them. Though his education was private, he was not haſh-
was full of the Holy Ghoſt, and of power.
I. Here is a word of convićtion and awakening. He begins harſhly,
calls them not Rabbi, gives them not the titles, much leſs the applauſes,
they had been uſed to. 1. The title he gives them, is, Ogeneration of
vipers. Chriſt gave them the ſame titles, ch. 12. 34.—23. 33. They
| were as vipers ; though ſpecious, yet venomous and poiſonous, and full of
| malice and enmity to every thing that was good; they were a viperous
brood, the ſeed and offspring of ſuch as had been of the ſame ſpirit ; it
They gloried in it, that they were
pent’s ſeed; (compare Gen. 3. 15.) of their father the Devil, John.
8. 44. They were a viperous gang, they were all alike; though enemies,
to one another, yet confederate in miſchief. Note, a wicked generation
is a generation of vipers, and they ought to be told ſo ; it becomes the
miniſters of Chriſt to be bold in ſhewing finners their true charaćter. 2.
The alarm he gives them, is, I/ho has warned you to ſee from the wrath
to come 2 "This intimates that they were in danger of the wrath to come ;
and that their caſe was ſo nearly deſperate, and their hearts ſo hardened.
in fin, (the Phariſees by their parade of religion, and the Sadducees by
their arguments againſt religion,) that it was next to a miracle to effect
any thing hopeful among them. “What brings you hither £ Who.
thought of ſeeing you here : What fright have you been put into, that
you inquire after the kingdom of heaven?” Note, (1.) There is a wrath.
to come; befide preſent wrath, the vials of which are poured out now,
there is future wrath, the ſtores of which are treaſured up for hereafter.
(2.) It is the great concern of every one of us to flee from that wrath.
(3.) It is wonderful mercy that we are fairly warmed to flee from this
wrath; think—Who has warned us * God has warned us, who delights.
not in our ruin; he warns by the written word, by miniſters, by con-
ſcience. (4.) Theſe warnings ſometimes ſtartle thoſe who ſeemed to
|
have been very much hardened in their ſecurity and good opinion of
themſelves. - -

ST, MATTHEW, III. .
The Miniſtry of John the Baptiſt. .
the bleſfing of Abraham upon them. Thus when our firſt parents fell
II. Here is a word of exhortation and direction; (v. 8.) “ Bring forth
therefore fruits meet for repentance. Therefore, becauſe you are warned
to flee from the wrath to come, let the terrors of the Lord perſuade you
to a holy life.” Or, “Therefore, becauſe you profeſs repentance, and
God could have left them to periſh, and out of ſtones have raiſed ... ... .
tº up an-
- e & 6 º ..a -
Or, take it thus ; Stone. themſelves
t!-- . . . dry, barren
other Adam and another. Eve. -
ſhall be owned as Abraham’s ſeed, rather than ſuch hard
Note, As it is lowering to - a vºy
attend upon the doćtrine and baptiſm of repentance, evidence that you
are true penitents,” Repentance is ſeated in the heart. There it is as
a root ; but in vain do we pretend to have it there, if we do not bring
Jorth the fruits of it in a univerſal reformation, forſaking all fin and cleav-
ing, to that which is good; theſe are fruits, &#ies rās as rayålas-worthy
of repentance.
their privileges, who ſay they are ſorry for their fins, and yet perfiſt in
them. They that profeſs repentance, as all that are baptized do, muſt be
and ačt as becomes penitents, and never do any thing unbecoming a peni-
tent finner. It becomes penitents to be humble and low in their own
eyes, to be thankful for the leaſt mercy, patient under the greateſt af-
flićtion, to be watchful againſt all appearances of fin, and approaches te-
wards it, to abound in every duty, and to be charitable in judging others.
III. Here is a word of caution, not to truſt to their external privi-
ments than he did formerly, and that they will begin at the houſe of Goff:
leges, ſo as with them to ſhift off theſe calls to repentance; (v. 9.)
Think not to ſay within you ſelves, I/e have Abraham to our father. Note, || wh
| quickly.
There is a great deal which carnal hearts are apt to ſay within themſelves,
to put by the convincing commanding power of the word of God, which
miniſters ſhould labour to meet with and anticipate ; vain thoughts which
M%
of the opinion that this will ſave you ; harbour not ſuch a conceit.
Pleaſe not yourſelves with ſaying this ;” (ſo ſome read it;) “ rock not ||
yourſelves aſleep with this, nor flatter yourſelves into a fool’s paradiſe.”
Note, God takes notice of what we ſay within ourſelves, which we dare
not ſpeak out, and is acquainted with all the falſe reſts of the ſoul, and
the fallacies with which it deludes itſelf, but which it will not diſcover,
left it ſhould be undeceived. Many hide the lie that ruins them, in their
fight hand, and roll it under their tongue, becauſe they are aſhamed to
own it; they keep in the Devil's intereſt, by keeping the Devil’s coun-
fel. Now John ſhews them, *
1. What their pretence was ; “We have Abraham to our father; we
are not finners of the Gentiles; it is fit indeed that they ſhould be called |
Note, Thoſe are not worthy the name of penitents, or ||
- ..~ 22 - -** ** = . - ."
ſinners as you are. ... "...e., confidence of the
of the ſons of Zion, that,
will never want a church
ſhall be grafted in, ch. 21.
finners in Zion, ſo it is encouraging to the fear's
whatever comes of the preſent generation, God
in the world ; if the Jews fall off, the Gentiles
43. Rom. 11. 12.
IV. Here is a word of terror to the careleſs and ſecure Phariſees and
Sadducees, and other Jews, that knew not the figns of the times, nor the
day of their viſitation, v. 10. “Now look about you, now that the king-
dom of God is at halid, and be made ſenſible.” ©
1. “How ſtrić and ſhort your trial is; Now the avé is carried before
4.
| this.”
º within thoſe who are called to waſh their hearts, Jer. 4. 14. |
§§nts—“Pretend not, préſume riot, to ſay within yourſelves; be not ||
to repent ; but we are Jews, a holy nation, a peculiar people, what is |
this to us * Note, The word does us no good, when we will not take
it as ſpoken to us, and belonging to us. “ Think not that becauſe you
are the ſeed of Abraham, therefore,” (1.) “You need not repent, you
have nothing to repent of ; your relation to Abraham, and your intereſt
in the covenant made with him, denominate you ſo holy, that there is no
occaſion for you to change your mind or way.” (2.) “That therefore
you ſhall fare well enough, though you do not repent. Think not that
this will bring you off in the judgment, and ſecure you from the wrath to
come; that God will connive at your impenitence, becauſe you are Abra-
ham’s ſeed.” Note, It is vain preſumption to think that our having good
relations will ſave us, though we be not good ourſelves. What, though
education ; have our lot caſt in families where the fear of God is upper-
moſt ; and have good friends that adviſe us, and pray for us; what will
all this avail us, if we do not repent, and live a life of repentance 2 We
have Abraham to our father, and therefore are entitled to the privileges
of the covenant made with him; being his ſeed, we are ſons of the church,
the temple of the Lord, Jer. 7. 4. Note, Multitudes, by reſting in the
honours and advantages of their viſible church-memberſhip, take up ſhort
of heaven.
2. How fooliſh and groundleſs this pretence was ; they thought that,
being the ſeed of Abraham, they were the only people God had in the
world, and therefore that, if they were cut off, he would be at a loſs for
a church ; but John ſhews them the folly of this conceit ; I ſºy unto 3/0?!,
(whatever you ſay within yourſelves,) that God is able of theſe ſtones to
raiſe up children unto Abraham. He was now baptizing in Jordan at
we be deſcended from pious anceſtors; have been bleſſed with a religious |
Bethabara, (John 1: 28.) the houſe of paſſage, where the children of Iſ: |
rael paſſed over ; and there were the 12 ſtones, one for each tribe, which
Joſhua ſet up for a memorial, Joſh. 4. 20. It is not unlikely that he
pointed to thoſe ſtones, which God could make to be, more than in re-
preſentation, the twelve tribes of Iſrael. Or perhaps he refers to Iſa.
51. 1, where Abraham is called the rock out of which they were hewn.
That "God who raiſed Iſaac out of ſuch a rock, can, if there be occaſion,
do as much again, for with him nothing is impoſſible. Some think he
pointed to thoſe heathen ſoldiers that were preſent, telling the Jews that
| mighty Chriſt is, in compariſon with him. -
| to faithful miniſters, to think that Jeſus Chriſt is mightier than they, can
| do that for them, and that by them, which they cannot do ; his ſtrength
| is perfected in their weakneſs. -
| with Chriſt, not worthy to carry his ſhoes after him Note, Thoſe whom
you; now it is sit to the root of the tree, now you are upon your goodbe-
#aviour, and are to be ſo but a while; now you are j for ruin,
and cannot avoid it but by a ſpeedy and fincere repentance. Now you
muſt expe&t that God will make quicker work with you by his judg-
where God allows more means, he allows leſs time.” Behold, I come
Now they were put upon their laſt trial : now, or never.
2. “How fore and fevere your doom will be, if you do not improve
It is now declared with the axe at the root, to ſhew that God
is in earneſt in the declaration, that every tree, however high in gifts and
honours, however green in external profeſſions and performances, if it
bring not förth good fruit, the fruits meet for repentance, is hewn down,
diſowned as a tree in God’s vineyard, unworthy to have room there, and
is cqſ' into the fire of God’s wrath—the fitteſt place for barren trees :
what elſe are they good for 2 If not fit for fruit, they are fit for fuel.
| Probably, this refers to the deſtrućtion of Jeruſalem by the Romans,
which was not, as other judgments had been, like the lepping off of the
branches, or cutting down of the body of the tree, leaving the root to
|bud again, but it would be the total, final, and irrecoverable extirpation
of that people, in which all thoſe ſhould periſh that continued impenitent.
Now God would make a full end, wrath was coming on them to the ut-
moſt. - - -
V. A word of inſtrućtion concerning Jeſus Chriſt, in whom all John's
preaching centered. Chriſt’s miniſters preach, not themſelves, but him.
Here is, - . . .
1. The dignity and pre-eminence of Chriſt above John. See how
meanly he ſpeaks of himſelf, that he might magnify Chriſt; (v. 11.)
“I indeed baptize you with water, that is the utmoſt I can do.” Note,
Sacraments derive not their efficacy from thoſe who adminiſter them;
‘they can only apply the fign; it is Chriſt’s prerogative to give the thing
fignified, 1 Cor. 3.. 6. 2 Kings 4, 31. But he that comes after me, is
mightier than I. Though John had much power, for he came in the
ſpirit and power of Elias, Chriſt had more; though John was truly great,
great in the fight of the Lord, (not a greater was born of woman,) yet
he thinks himſelf unworthy to be in the meaneſt place of attendance
upon Chriſt; whoſe shoes I am not worthy to hear. He ſees, (1.) How
Note, It is a great comfort
(2.) How mean he is, in compariſon
God puts honour upon, are thereby made very humble and low in their
own eyes; willing to be abaſed, ſo that Chriſt may be magnified; to be
any thing, to be nothing, ſo that Chriſt may be all.
2. The deſign and intention of Chriſt’s appearing, which they were
now ſpeedily to expect. When it as propheſied that John ſhould be ſent
as Chriſt’s forerunner, (Mal. 3. 1, 2.) it immediately follows, The Lord,
whom ye ſeek, ſhall ſuddenly come, and ſhall ſit as a réffner, v. 3. And,
after the coming of Elijah, the day comes, that shall burn as an oven;
(Mal. 4. 1.) to which the Baptiſt ſeems here to refer. Chriſt will come
to make a diſtinétion.
(1.) By the powerful working of his grace ; He shall baptize you,
that is, ſome of you, with the Holy Ghoſt, and with fire. Note, [1..] It
is Chriſt’s pierogative to baptize with the Holy Ghoſt. This he did in the
extraordinary gifts of the Spirit conferred upon the apoſtles, to which
Chriſt himſelf applies theſe words of John, Acts 1. 5. This he does in
the graces and comforts of the Spirit given to them that aſk him, Luke
II. j9. John 7. 38, 39. See A&ts 11. 16, [2.] They who are baptized
God would raiſe up a church for himſelf among the Gentiles, and entail
with the Holy Ghoſt, are baptized as with fire; the ſeven ſpirits of God
appear asſiven lamps of fire, Rev. 4. 5. Is fire enlightening 3. So the
Y.
-
pirit is a Spirit of illumination. Is it warming 2 And do not their
- & * e a e * g - -
hearts burn within them 2 Is it conſuming : And does not the Spirit of
judgment, as a Spirit of burning, conſume the droſs of their corruptions :
Does fire make all it ſeizes, like itſelf And does it move upwards So.
does the Spirit make the ſoul holy like itſelf, and its tendency is heaven-
ward. Chriſt ſays, I am come º Luke 12.49. . -
(2.) By the final determinations of his judgment; (c. 12.) Whoſºfan
is in his hand. His ability to diſtinguiſh, as the eternal wiſdom of the
Father, who ſees all by a true light, and his authority to diſtinguiſh, as
the Perſon to whom all judgment is committed, is the fan that is in his
hand, Jer. 15. 7. Now he ſits as a Refiner. Obſerve here, [1..] The
viſible church is Chriſt’s floor; O my threſhing, and the corn of my floor,
Iſa, 21. 10. The temple, a type of the church, was built upon a threſh-
ing-floor. [2.] In this floor there is a mixture of wheat and chaff.
True Believers are as wheat, ſubſtantial, uſeful, and valuable; hypocrites
are ...; light and empty, uſeleſs and worthleſs, and carried about
with every wind; theſe are now mixed, good and bad, under the ſame
external profeſſion, and in the ſame viſible communion. [3] There is
a day coming when the floor ſhall be purged, and the wheat and chaff
ſhall be ſeparated. Something of this kind is often done in this world,
when God calls his people out of Babylon, Rev. 18.4. But it is the
day of the laſt judgment that will be the great winnowing, diſtinguiſhing
day, which will infallibly determine concerning doćtrines and works,
(1 Cor. 3. 13.) and concerning perſons, (ch. 25. 32, 33.) when ſaints
and finners ſhall be parted for ever. [4.] Heaven is the garner into
which Jeſus Chriſt will ſhortly gather all his wheat, and not a grain of it
ſhall be loſt; he will gather them as the ripe fruits were gathered in.
Death's ſcythe is made uſe of to gather them to their people. In heaven
the ſaints are brought together, and no longer ſcattered ; they are ſafe,
and no longer expoſed; ſeparated from corrupt neighbours without, and
corrupt affections within, and there is no chaff among them. They are
not only gathered into the barn, (ch. 13.30.) but into the garner, where
they are throughly purified. [5.] Hell is the unquenchable fire, which
will burn up the chaff, which will certainly be the portion and puniſh-
ment, and everlaſting deſtruction, of hypocrites and unbelievers. So that
here are life and death, good and evil, ſet before us ; according as we
now are in the field, we ſhall be then in the floor. -
13, Then cometh Jeſus from Galilee to Jordan unto
John, to be baptized of him. 14. But John forbade him,
ſaying, I have need to be baptized of thee, and comeſt
thou to me? 15. And Jeſus anſwering, ſaid unto him,
Suffer it to be ſo now : for thus it becometh us to fulfil
all righteouſneſs. Then he ſuffered him. 16. And Jeſus,
when he was baptized, went up ſtraitway out of the wa-
ter: and, lo, the heavens were opened unto him, and he
ſaw the Spirit of God deſcending like a dove, and lighting
upon him. 17. And, lo, a voice from heaven, ſaying,
This is my beloved Son, in whom I am well-pleaſed.
Our Lord Jeſus, from his childhood till now, when he was almoſt 30
years of age, had lain hid in Galilee, as it were, buried alive; but now,
after a long and dark night, behold, the Sun of righteouſneſs riſes in glory.
The fulneſs of time was come, that Chriſt ſhould enter upon his pro-
phetical office ; and he chooſes to do it, not at Jeruſalem, (though it is
probable that he went thither at the three yearly feaſts, as others did,)
but, there where John was baptizing ; for to him reſorted thoſe who
waited for the conſolation of Iſrael, to whom alone he would be welcome.
John the Baptiſt was fix months older than our Saviour, and it is ſup-
poſed that he began to preach and baptize about fix months before Chriſt
appeared; ſo long he was employed in preparing his way, in the region
Yound about Jordan ; and more was done towards it in theſe ſix months
than had been done in ſeveral ages before. Chriſt’s coming from Galilee
to Jordan, to be baptized, teaches us not to ſhrink from pains and travail,
that we may have an opportunity of drawing nigh to God in an ordi-
nance. We ſhould be willing to go far, rather than come ſhort of com-
munion with God. They who will find, muſt ſeek.
Now in this ſtory of Chriſt’s baptiſm we may obſerve,
I. How hardly John was perſuaded to admit of it, v. 14, 15. It was
an inſtance of Chriſt’s great humility, that he would offer himſelf to be
baptized of John ; that he who knew no ſin, would ſubmit to the baptiſm
of repentance. Note, As ſoon as ever Chriſt began to preach, he preached
J
ST, MATTHEw, III.
| ſeek moſt earneſtly for ſpiritual waſhing.
The Miniſtry of John the Baptiſt.
humility, preached it by his example, preached it to all, eſpecially tºo
young miniſters. Chriſt was deſigned for the higheſt honours, yet in his
firſt ſtep he thus abaſes himſelf. Note, They who would riſe high, muſt
begin low. Before honour is humility. It was a great piece of reſpect.
done to John, for Chriſt thus to come to him ; and it was a return for.
the ſervice he did him, in giving notice of his approach. Note, Thoſe
that honour God he will honour. Now here we have,
1. The objećtion that John made againſt baptizing Jeſus, v. 14. John
forbade him, as Peter did, when Chriſt went about to waſh his feet, John
13. 6, 8. Note, Chriſt’s gracious condeſcenſions are ſo ſurpriſing, as to
appear at firſt incredible to the ſtrongeſt believers; ſo deep and myſteri-
ous, that even they who know his mind well, cannot ſoon find out the
meaning of them, but, by reqſon of darkngſ, ſtart objećtions againſt the
will of Chriſt. John’s modelty thinks this an honour too great for him
to receive, and he expreſſes himſelf to Chriſt, juſt as his mother had done
to Chriſt’s mother; (Luke 1. 43.) Whence is this to me, that the mother
of my Lord ſhould come to me * John had now obtained a great name, and
was univerſally reſpected; yet ſee how humble he is ſtill ! Note, God
has further honours in reſerve for thoſe, whoſe ſpirits continue low when
their reputation riſes. . - -
(1.) John thinks it neceſſary that he ſhould be baptized of Chriſt; I
have need to be baptized of thee with the baptiſm of the Holy Ghoſt, as
of fire, for that was Chriſt’s baptiſm, v. 11. [1..] Though John was
jilled with the Holy Ghoſt, from the womb, (Luke 1. 15.) yet he acknow-
ledges he had need to be baptized with that baptiſm. . Note, They who
have much of the Spirit of God, yet, while here, in this imperfeót ſtate,
ſee that they have need of more, and need to apply themſelves to Chriſt
for more. [2.] John has need to be baptized, though he was the greateſ?
that ever was born of woman ; yet, being born of a woman, he is polluted,
as others of Adam’s ſeed are, and owns he has need of cleanſing. Note,
The pureſt ſouls are moſt ſenſible of their own remaining impurity, and
[3.] He has need to be bap-
tized of Chriſt, who can do that for us, which no one elſe can, and which
muſt be done for us, or we are undone. Note, The beſt and holieſt of
men have need of Chriſt, and the better they are, the more they ſee of
that need. [4.] This was ſaid before the multitude, who had a great
veneration for John, and were ready to embrace him for the Meſſiah ;
yet he publicly owns that he had need to be baptized of Chriſt. Note,
It is no diſparagement to the greateſt of men, to confeſs that they are
undone without Chriſt and his grace. [5.] John was Chriſt’s forerunner, .
and yet owns that he had need to be baptized of him. Note, Even they
who were before Chriſt in time, dependéd on him, received from him,
and had an eye to him. [6.] While John was dealing with others about
their ſouls, obſerve how feelingly he ſpeaks of the caſe of his own ſoul;
I have need to be baptized of thee. Note, Miniſters, who preach to others,
and baptize others, are concerned to look to it that they preach to them-
ſelves, and be themſelves baptized with the Holy Ghoſt. Take heed to
thyſelf, firſt ; ſave thyſelf, 1 Tim. 4, 16. *.
(2.) He therefore thinks it very prepoſterous and abſurd, that Chriſt
ſhould be baptized by him ; Comeſ; thou to me 2 Does the holy Jeſus,
that is ſeparated from finners, come to be baptized by a finner, as a fin-
ner, and among finners ? How can this be Or what account can we
give of it Note, Chriſt's coming to ps may well be wondered at. -
2. The over-ruling of this objećtion; (v. 15.) Jeſus ſaid, Suffer it to
be ſo now. Chriſt accepted his humility, but not his refuſal; he will
have the thing done; and it is fit that Chriſt ſhould take his own me-
thod, though we do not underſtand it, nor can give a reaſon for it. See,
(1.) How Chriſt infiſts upon it; it muſt be ſo now... He does not
deny that John had need to be baptized of him, yet he will now be lap-
tized of John. "Apes &pri—Let it be yet ſo ; ſuffer it to be ſo now. Note,
Every thing is beautiful in its ſeaſon. But why now * Why yet #[1..]
Chriſt is now in a ſtate of humiliation ; he has emptied himſelf, and made
himſelf of no reputation. He is not only found in faſhion as a man, but is
made in the likeneſs of ſinful figſh, and therefore now let him be baptized
of John ; as if he needed to be waſhed, though perfeótly pure ; and thus
he was made Sin for us, though he knew no fin. [2.] John’s baptiſm is
now in reputation, it is that by which God is now doing his work; that
| is the preſent diſpenſation, and therefore Jeſus will now be baptized with
| water; but his baptizing with the Holy Ghoſt is reſerved for hereafter,
many days hence, A&ts 1. 5. John’s baptiſm has now its day, and there-
fore honour muſt now be put upon that, and they who atttend upon it
muſt be encouraged. Note, They who are of greateſt attainments in
gifts and graces, ſhould yet, in their place bear their teſtimony to inti-
tuted ordinances, by a humble and diligent attendance on them, that they

t t * * * *
$ t 3- . *-*. -4- r" *
* , ; - “, - - iſ . º: g
Ji ... ? ; , " : a * ; ' ' ' '. . . . ; }
4.
. . . . . ; *... * *
may give a good exampletºothers. What we ſº Godºwns, and while
we'ſ... he dºgs ſº; we muſt ºwn;" John ºngwinereaſing, and there-
fore it muſt be thuiyet hºly he willºilº
otherwiſe... [3]. It muſt he ſºlº, becauſehow is the time fºr Chriſt's
appearing in public, and this will be a fair opportunity for it. See John
*
t
i. 31.34. Thus he muſt be made manifeſt to Iſrael, and be ſignalized]
by wonders from heaven, in that act of his own, whiêh was moſt conde:
feending and ſelf-abaſing: , - ... ºn , ,
(2.) The reaſon he gives for it; Thas it becomáš is tº fulfil all righte-
#". ... * * *
did for us; it was all graceful; ; : . . . . ' ' - « » ºf A , * . - ºn
ſtudy to do not only that which be oves us, but that which becomes ni :
not only that which is indiſpenſably neceſſary, but that which is lovely,
and of good report. [2].
well becoming him, to fulfil all righte
explains it,) to own every divine inſtitution,
- and to ſhew his feadineſs to
comply with all God's rightéous precepts. Thus it bººmes"lim to juſ-
tify God, and approve his wiſdom, in ſending John to prepare his way
- its to countenance and en- ||
by the baptiſm of repentance. Thus it becomes us - " s
courage every thing that is good, by pattern as well as Precept, §
often mentioned John and his baptiſm with honour, which, that he might
do the better, he was himſelf baptized. Thus Jeſús began º toºlo, glid
then to teach ; and his miniſters muſt take the ſame methºd...This
Chriſt filled up the righteouſneſs of the ceremonial law, which conſiſted in
divers waſhings; thus he recommended the goſpel-ordinance of baptiſm
to his church, put honour upon it, and ſhewed what virtue he deſigned
to put into it. It became Chriſt to ſubmit to John's' waſhing with
water, becauſe it was a divine appointment; but it became him to op-
poſe the Phariſees' waſhing with water, becauſe it was a human inven-
tion and impoſition; and he juſtified his diſciples in refuſing t; comply
'ith it. f ' . . . . . . . . . . . . . . " ' ' ' . . . . . . . I
"Wi. the will of Chriſt, and this reaſon for it,'John was entirely ſatiſ-
fied, and then heſuffered him. The ſame modeſty which made him at firſt
decline the honour Chriſt offered him, now made him to d6 the ſervice
Chriſt enjoined him. Note, No pretence of humility muſt make us' de-
ine our duty. . . . . ' ' ' ' ". . . . . . . ~ :-
cl II. How ńemly Heaven was pleaſed to grace the baptiſm of Chriſt
with a ſpecial diſplay of glory; (v. 16, 17.). Jºſus, ºften he was ap-
tized, went up ſtraightway out of the water, 9thers that were baptized,
flayed to confift their ſins; (p. 6.) but Chriſt, having fió fins to confeſs,
went up immediately out of the water; ſo we read it, but not right , for
it is 3% rºaros—from the water; from the brink of the river, to which
he went down to be waſhed with water, that is, to have his head or face
waſhed; (John 13. 9.) for here is no mention of the putting off, or
putting on, of his clothes, which circumſtance would not have been
omitted, if he had been baptized naked. He went up ſtraightway, as
one that entered upon his work with the utmoſt cheerfulneſs and re-
ſolution; he would loſe no time. How was he ſtraitened till it was ac-
compliſhed / ' ' ', • . § . . . * , , i
co § when he was coming up out gº the water, and all the company
ir eye. upon him, , * * . . *
hº ! #. º were opened unto him s ſo as to diſcover ſomething
above and beyond the ſtarry firmament, at leaſt, to him. This was,
- 1.) To encourage him to go on in his undertaking, with the proſpect
of the glory and joy that were ſet hefore him. Heaven is opened to re-
ceive him, when he has finiſhed the work he is now, entering upon. (2.)
To encourage us to receive him, and ſubmit to him. Note, In and
through Jeſus Chriſt, the heavens are, opened to the children of men;
Sin ſhut up heaven, put a ſtop to all friendly intercourſe between God
and man; but now Chriſt has opened the kingdom of heaven. to all be-
lievers. Divine light and love are. darted down upon the children of
men, and we have boldneſs to enter into the holie * . We have receipts of
mercy from God, we make returns of duty to God, and all by Jeſus
Chriſt, who is the Ladder that has its foot on earth and Its ſtop in hea-
ven, by whom alone it is that we have any comfortable correſpondence
with God, or any hope of getting to heaven at laſt. The heavens were
opened when Chriſt was baptized, to teach us, that when we duly attend
on God's ordinances, we may expect communion with him, and commu-
nications from him. * • • * -
2. He ſaw the Spirit of God deſcending like. g dove; or, as a dove,
and coming or lighting upon him. Chriſt ſaw it, (Mark 1. 10.) and
John ſaw it, {. 1. 33,34.) and it is probable that all the ſtanders
by ſaw it; for this was intended to be his public inauguration. Ob-
ferve, -
Vol. IV. No. 73.
Note, [1..] There was a propriety in every thing that Chriſt ||
ote, [1..] f tº: 'we muſt
Our Lord Jeſus looked upon it as a thing|
all righteouſhift, that is, (as Dr. Whitby
#|
}
ſ
}
#
The Baptiſm of Chriſt.
.). The Spirit ºf Goddeſcended, and lighted on him. In the begin-
j : & thé à º: Gºniº,
(Gei flºº." a bird upon the neſt. Sö here, in the begin.
ſing of this mew world, Chriſt, as God, needed not to receive the Holy
Ghºſt, but it was foretold that the Spirit of the Lord ſhould rºſe upon
him, (Iſa. 11.2–6. Is) and here he did ſo ; for, [1..] He was to be
;

a Prºphet; and prºphets always ſpake by the Spirit of Godºho came
> **s . . . . * * * * * ** Y" . . . .% ºf . .' * , , ; / # . . irre...' .. g s
# upon them. Chriſt was to execute the prophetic office, not by his di-
vine nature, (ſays Dr. Whitby,) but by the afflatus of the Holy Spirit.
[2] He was to be the Head of the church; and the Spirit deſcended upon
him, by him to be derived to all believers, in his gifts, graces, and com-
forts. The ointment on the head ran down to the Jkirts : Chriſt received
gifts for men, that he might give gifts to men. ” . . . tº t →
º º) He deſcended ...; #. ; whether it was a real, living
dove, or, as was uſual in viſion, the repreſentation or ſimilitude of a dove,
is uncertain. If there muſt be a bodily ſhape, (Luke 3. 22.) it muſt
not be that of a man, for the being ſeen in faſhion as a man was peculiar
to the ſecond perſon; none i. was more fit than the ſhape of one
of the i.; heaven, (heaven being now opened,) and of all fowl none
was ſo ſignificant as the dove... [1]. The Spirit of Chriſt is a dove-like
ſpirit; not like a Jilly dove without heart, (Hoſ. 7. 11.) but like an in-
hocent dove'without gall.'. The Spirit deſcended, not in the ſhape of an
eaſ le, which is, though a royal bird, yet a bird of prey, but in the ſhape
of a 'dove, than which no creature is more harmleſs and inoffenſive. Such
was the Spirit of Chriſt; He ſhall not ſtrive, nor cry; ſuch muſt chriſ.
tians be, harmleſ, as dones. The doye is remarkable for her eyes; we
find that both the eyes of Chriſt, (Cant, 5.12.) and the eyes of the
church, (Cant, i. 15–4. I.) are compared to doves' eyes, for they have
the ſame ſpirit. The dove"mouths much," (Iſa. 38.14.) Chriſt wept
oft; and penitent ſouls are compared to doves of the vallies., [2.] The
dove was the only fowl that was offered in ſacrifice, (Lev. 1. 14.) and
Chriſt by the Spirit, the eternal Spirit, offered himſelf without ſpot to God.
[3.J. The tidings of the decreaſe of Noah's flood were brought by a
dove, with an olive-leaf in her mouth ; fitly therefore are the glad tidings
of peace with God brought by the Spirit as a dope. It ſpeaks God’s
good-will toward men ; that his thoughts towards.us are thoughts of good,
and not of evil. By the voice of the turtle heard in our land, º: 2.
12.) the Chaldee paraphraſe underſtands, the voice of the Holy Spirit.
That God is in Chriſt reconciling the world'unto himſelf, is a joyful
meſſage, which comes to us upon the wing, the wings of a dove.
... 3. To explain and complete this ſolemnity, there came a voice from
heaven, which, we have reaſon to think, was heard by all that were pre-
ſent. The Holy Spirit manifeſted himſelf in the likeneſs of a dove, but
iGod the Father by a voice ; for when the law was given, they ſaw no
manner of ſimilitude, only they heard a voice; (Deut. 4.12.) and ſo this
goſpel came, and goſpel indeed it is, the beſt news that ever came from
heaven to earth; for it ſpeaks plainly and fully God’s favour to Chriſt,
| and us in him.
- (1.) See here how God owns our Lord Jeſus; This is my beloved
Son. Obſerve, [1..] The relation he ſtood in to him; He is my Son.
Jeſus Chriſt is the Son of God by eternal generation, as he was begotten
of the Father beforeigll worlds, (Col. 1.15. Heb. 1. 3.) and by ſuper-
natural conception; he was therefore called the Son of God, becauſe he
| was conceived by the power of the Holy Ghoſt; (Luke 1.35.) yet this
is not all; he is the Son of God by ſpecial defignation to the work and
office of the world’s Redeemer. He was ſanétified and ſealed, and ſent
upon that errand, brought up with the Father for it, (Prov. 8. 30.) ap-
pointed to it; I will make him my Firſt-born, Pſ. 89. 27. [2.] The af.
fe&tion the Father had for him; He is my beloved Son; his dear Son,
the Son of his love; (Col. 1. 13.) he had lain in his boſom from all eter-
nity, (John 1: 18.) had been always his Delight, º: 30.) but par-
ticularly as Mediator, and in undertaking the work of man’s ſalvation, he
was his beloved Son. He is mine Elect, in whom my ſoul delights. See
Kfa. 42. 1. Becauſe he conſented to the covenant of redemption, and
delighted to do that will of God, therefore the Father loved him. John
10, 17-3. 35. Behold then, behold, and wonder, what manner of love
the Father has beſtowed upon us, that he ſhould deliver up him that was
the Son of his love, to ſuffer and die for thoſe that were the generation
of his wrath ; nay, and that he therefore loved him, becauſe he laid down
his life for the ſheep / Now know we that he loved us, ſeeing he has not
withheld his Son, his only Son, his Iſaac whom he loved, but gave him to be
a Sacrifice for our ſºn.
(2.) See here how ready he is to own us in him : He is my beloved
|
Son, not only with whom, but in whom, I am well pleaſed. He is pleaſed
- - G -
|
. ' tation, obſerve, * .
I. The time when it happened; Then ; there is an emphaſis laid upon
*
. º º •º ST.
- ,
* , * . . - ... " -i. ; :- & . . . e • ** ". ... •. *}, .*.* 3. ... * º . rº. . { - ; w
with all that are in him, and are united to him by faith..., Hithers &
had been diſpleaſed with the children of men, but now his anger, isturied
away, and he has made us accepted in the Beloved; Eph. 1.6. Ret all.
the world take notice, that this is the Peace-maker, the Day’s-man, who
has laid his hand upon us both, and that there is no coming to God as a
Father, but by him as Mediator, John 14. 6. In him, our ſpiritualſacri-
jices areaſſeptable; for he is the Altar that ſanctifies everygift, 1. Pet. 2,5.
Qut of Chriſt, God is a conſuming Fire, but, in Chriſt, a reconciled Fa:
ther, This is the ſum of the whole goſpel; it is a faithful ſaying, and
worthy, #. all acceptation, that God has declared, by a voice from heaven, ||
UIS
that Jeſus Chriſt is his beloved Son, in whom he is well-pleaſed, with which
we muſt by faith cheerfully concur, and ſay, that he is our beloved &:
viour, in whom we are well-pleaſed. . . . . . . . . . . . . . . . . . . .”
t
. . , -, * ; : “ . . . . . . . . :- - - * * --
-CHAP...IV. i. : - &
- - *. -- ** r * * ~ * ; * - P -
;L. a .1 W: e. f * : * ! . . . . t. . . . . . . . . . ; } {
a
John Baptiſt ſaid concerning Chriſt, He muſt increaſe, but I muſt decreaſ;
andſö it proved. For, after John had baptized Chriſt, and born his tes-
timony to him, we hear little more of his miniſtry; he had done what he
came to do, and thenceforward there is as much talk of Jeſus as everthere
had been of John. As the riſing Sun advances, the morning ſtar diſap-
pears. Concerning Jeſus Chriſ, we have, in this chapter, J.The temp-
tation he underwent, the triple gſault the temptér made upon him, and
the repulſe he gave ta each aſſault, v. 1...11. II. The teaching work he
undertook, the places he preached in, (v. 12.16.) and the Jubject he
preached on, v. 17. III. His calling of diſciples, Peter and Andrew,
James and John, v. 18.22. ... II. His guring diſeaſes, (v. 23, 24.
neſs, to be tempted of the devil. 3. And when
he had faſted forty days and forty nights, he was after-
ward an hungred. 3. And when the tempter came to him,
he ſaid, If thou be the Son of God, command that theſe
ſtones be made bread. 4. But he anſwered and ſaid, It is
written, Man ſhall not live by bread alone, but,by every
word that proceedeth out of the mouth of God. , 5.) Thieri
the devil taketh him up into the holy city, and ſetteth him |
on a pinnacle of the temple, 6. And faith unto him, If
thou be the Son of God, caſt thyſelf down; for it is writ-
ten, He ſhall give his angels charge concerning thee, and in
their hands they ſhall bear thee up, left at any time thou
daſh thy foot againſt a ſtone. 7. Jeſus ſaid unto him, It
is written again, Thou ſhalt not tempt the Lord thy God.
8. Again, the devil taketh him up into an exceeding high
mountain, and ſheweth him all the kingdoms of the world,
and the glory of them; 9. And faith unto him, All theſe
things will 1 give thee, if thou wilt fall down and worſhip
IIles
Satan; for it is written, Thou ſhalt worſhip the Lord thy
God, and him only ſhalt thou ſerve. 11. Then the devil
leaveth him, and behold, angels came and miniſtered unto
him. - - -
tween Michael and the dragon, the Seed of the woman and the ſeed of
the ſerpent, nay, the ſerpent himſelf, in which the Seed of the woman
füffers, being tempted, and ſo has his heel bruiſed; but the ſerpent is
quite baffled in his temptations, and ſo has his head broken ; and our
Lord Jeſus comes off a Conqueror, and ſo ſecures not only comfort, but
conqueſt at laſt, to all his faithful followers. Concerning Chriſt’s temp-
that. Immediately after the heavens were opened to him, and the Spirit
deſcended on him, and he was declared to be the ſon of God, and the Sa-
viour of the world, the next news we hear of him, is, he is tempted ; for
then he is beſt able to grapple with the temptation. Note, 1. Great
> . É. and ſpecial tokens of divine favour, will not ſecure us from
ing tempted. Nay, 2. After great honours put upon us, we muſt ex-
*** -º-; t ... --
: - . * * ‘. . - , fºr f ºf f {
, 34,…} :# 3: . - l; MATH .*
** - º - i.
.*
- º - H
r
t ; . . .” . . . . . . . . . .
10. Then ſaith Jeſus unto him, Get thee hence,
|Spirit that deſcended upon
We have here the ſtory of a famous duel, - fought hand to hand, be-,
º, ā- ** º f o
º, Iy. The Temptation of Chriſt.
!: ' '...'... brº... v. ... . * * * . (. ..."; ; ;" º, ix. . •
'peºt'ſ Hething that is humbling; as Paul had a meſſenger of Satan ſent
i.º. he had been in the third heavens. 3. God uſually
'prepares his fºopl; for temptation before he calls them to it; he gives
strength accººg #3; #6.3% and, before a ſharp trial, gives more than
| ordinary comfºſhº aſſurance of our ſonſhip is the beſt prepara:
|tive for temptation. If the good ſpirit witneſs to our adoption; that
| will furniſh us with an anſwer to all the ſuggeſtions of the evil ſpirit, de
figned either to debauch or diſquiet us... . . . . . . , -
Then, when he was newly come from a ſolemn ordinance, when he was
baptized, then he was tempted. . Note. After we have been admitted into
communion with God, we muſt expect, to be ſet upon by Satan. The
enriched;ſoul miſt dºuble its guard...When thou hast eiten and art full,
|####eware. Then, when he began to ſhew himſelf publicly to Iſrael,
he was, émipted, ſo as he ..never had been while he lived in privacy.
†: ; V * *-*. > * Tº q = , , , , , , t , s \\ * - , , • . A * * : * * Gº! º 1 * : . . . ." Fºſt . . . . . . . ; !
4. Nºte. The Pevil has, ãºpárticular ſpite at uſeful perföns, who are 'not
º to do good, eſpecially at their firſt ſetting out. . It
is the a Vice of the Søn of Sirach, (Eccleſiaſtic. 2. 1.) "My Jön, if thou
come to ſerve the Lord, prepare thuſelf for temptation. Let young miniſ-
- -
ters know what to expect, and arm accordingly.
... II. The place where it was ; in the wilderneſs; probably, in the great
wilderneſs ºf Sinai, where Moſes and Elijah fastedforty days, for no part
ºf the wildermºpf Judea was ſo abandoned to wild beaſts, as this is ſaid
to have been, Mark 1.13. ...When Chriſt was baptized, he did not go to
Jeruſalem, there to publiſh the glories that had been put upon him, but
' ' ' ' ' ' ' ' ' ' ' ' . . . . . . . ' ' ' ' ... * . . , , , º • ' ' ', a - º } ... * t
retired into a wilderneſs. After communion with God; it is good to be
private a while, left we loſe what we have received, in the crowd and
* * * * * * * * * * * * * * * * * * *- : *** - - º 24)||hurry of worldly buſineſs, Chriſt withdrew into the wilderneſs, 1. To
and the great reſort of people to him, both to be taught and to be healed. |g
1. THEN was Jeſus led up of the Spirit into the wilder.
Fº gain advantagé to himſelf. . Retirement gives an opportunity for medita-
tion, and cºmmiſſion with God ; even they who are called to the moſt
aćtive life, muſt 'yet have their contemplative hours, and muſt find time to
-be alone with God....Thoſe are not fit to ſpeak of the things of God in
* : * * * * * } , , , , \ . * r * * : 1 * * * -- * : ... * i ' ' , , . t * * * * *
public to gºers, who have not firſt converſed with thoſe things in ſecret
by themſelves. When Chriſt would appear as a Teacher come from God,
it ſhall nºt be ſaid of him, “He is newly come from. travelling; he has
been abroad, and has ſeen the world;” but, “He is newly coine out of
a deſart, he has been alone converſing with God and his own heatt.” 2.
Tº giye advååtagé to the tempter, that he might have a readier acceſs to
jià, than he could hayé had in company. Note, Thdūgh ſolitude is a
'#iéââ to a gººd heart, yet. Satan knows how to improve it againſt us.
"Woe to hini that is, alohé. "Thoſe who, under pretence of ſañétity and
devotion, retire into dens and deſerts, find that they are not out of the
reach of their ſpiritual enemies, and that there they want the benefit of
#. communion of faints. Chriſt retired, (1.) That Satan might have
leave to do his worſt. To make his vićtory the more illuſtrious, he gave
the enemy ſun and wind on his fide, and yet baffled him. He might give
| the Devil advantage, for the prince of this world had nothing in him; but
he has in us, and therefore we miſt pray not to be led into temptation,
and muſt keep out of harm’s way. (2.) That he might have opporta-
nity to do his beſt himſelf, that he might be exalted in his own ſtrength; .
for ſo it was written, I have trod the winepreſs alone, and of the people
there was none with me. Chriſt entered the liſts without a ſeeond.
III. The preparatives for it, which were two. -
1. He was dirééted to the combat; he did not wilfully thruſt himſelf
upon it, but he was led up of the Spirit, to be tempted ºf the Devil. The
f : . * him like a dove, made #. meek, and yet made
him bold. Note, Qur care muſt be, not to enter into temptation; but
if God, by his providence, order us into circumſtances of temptation, for
our trial, we muſt not think it ſtrange, but double our guard. Be strong
in the Lord, resist steadfast in the faith, and all ſhall be well. If we prè.
fume upon our own ſtrength, and tempt the Devil to tempt us, we pro-
voke God to leave us to ourſelves; but, whitherſoever God leads us, we
may hope he Will gö along with us, and bring us off more than con-
querors. . . . . . . . . . . . . . . . . . . . . . ,
Chriſt was led to be tempted ºf the Devil, and of him only. Others are
tempted, when they are drawn aside of their own lust, and enticed; (Jam.
1. 14.) the Devil takes hold of that handle, and ploughs with that
heifer: but our Lord Jeſus had no corrupt nature, and therefore he was
led ſecurely, without any fear or trembling, as a champion into the field,
to be tempted purely by the Devil. r -
Now Chriſt’s temptation is, (1.) An inſtance of his own condeſcen-
fion and humiliation. Temptations are fiery darts, thorns in the jesh,
buffelings, ſiftings, wrestlings, combats, all which denote hardſhip and ſuf.
fering ; therefore Chriſt ſubmitted to them, becauſe he would humble
himſelf, in all things to be made like unto his Brethren; thus he gave his


: t *. A
! . . . { * , ,
no conqueſt without a combat. , Chriſt was tempted, that he might over-
come the tempter. Satan tempted the firſt Adam, and triumphed over
him; but he ſhall not always triumph, the ſecond Adam ſhall overcome
him, and lead captivity captive. ... (3.) Matter, of comfort to all the ſaints.
In the temptation of Chriſt it appears, that our enemy is ſubtle, ſpiteful,
and very daring in his temptations; but it appears withal, that he is not
invincible. Though he is a strong man armed, yet the Captain of our
ſalvation is stronger than he... It is ſome , comfort to us to think that
Chriſt ſuffered, being tempted; for thus it appears. that temptations, if
not yielded to, are not fins, they are afflićtions only, and ſuch as may be
the lot of thoſe with whom God is well-pleaſed. And we have a High-
Prieſt who knows by experience, what it is to be tempted, and who there-
fore is the more tenderly touched with the feelings of our infirmities in an
hour of temptation, Heb. 2, 18.-4.15. But it is much more a com-
fort to think that Chriſt conquered, being tempted, and conquered for us;
not only that the enemy we grapple with, is a conquered, baffled, diſ-
armed, enemy, but that we are intereſted in Chriſt’s vićtory over him,
and through him are more than conquerors. * * #
*
2. He was dieted for the combat, as wreſtlers, who are temperate in
all things; (1 Cor. 9.25,) but Chriſt, beyond any other, for he fasted
..forty days and forty nights, in compliance with the . and example of
Moſes the great lawgiver, and of Elias the great reformer, of the Old
Teſtament. John Baptiſt came as Elias, in thoſe things that were moral,
but not in ſuch things as were miraculous ; (John 10. 41.) that honour
was reſerved for Chriſt. Chriſt needed not to faſt for mortification; (he
had no corrupt deſires to be ſubdued º yet he fasted, (1.) That herein
he might humble himſelf, and might ſeem as one abandoned, whom no
man ſeeketh after. (2.) That he might give Satan both occaſion and
advantage againſt him; and ſo make his vićtory over him the more illuſ-
trious. (3.) That he might ſanétify and recommend faſting to us, when
God in his providence calls to it, or when we are reduced to ſtraits, and
are deſtitute of daily food, or when it is requiſite for the keeping under of
the body or the quickening of prayer, thoſe excellent preparatives for
temptation. If good people are brought low, if they want friends and
ſuccours, this may comfort them, that their Maſter himſelf was in like
‘manner exerciſed. A man may want bread, and yet be a favourite of
Heaven, and under the condućt of the Spirit. . The reference which the
Papiſts make of their lent-faſt to this faſting of Chriſt forty days, is a
piece of foppery and ſuperſtition which the law of our land witneſſes
againſt, Stat. 5. Eliz. chap. 5, ſe&t. 39, 40. When he had fasted forty
days, he was never hungry ; converſe with heaven was, inſtead of meat
and drink to him, but he was afterward an hungred; to ſhow that he was
really and truly Man; and he took upon him our natural infirmities, that
he might atone for us. Man fell by eating, and that way we often fin,
and therefore Chriſt was an hungred. - - - - - -
IV. The temptations themſelves. That which Satan aimed at, in all
his temptations, was to bring him to ſin against God, and ſo to render
him for ever incapable of being a Sacrifice for the fin of others. Now,
whatever the colours were, that which he aimed at, was, to bring him,
1. To deſpair of his Father's goodneſs. 2. To preſume upon his Fa-
ther’s power. 3. To alienate his Father's honeur, by giving it to Satan.
In the two former, that which he tempted him to, ſeemed innocent, and
therein appeared the ſubtlety of the tempter; in the laſt, that which he
tempted him with, ſeemed deſirable. The two former are artful tempta-
tions, which there was need of great wiſdom to diſcern ; the laſt was a
ſtrong temptation, which there was need of great reſolution to reſiſt ; yet ||
he was baffled in them all. - -
1. He tempted him to deſpair of his Father’s goodneſs, and to diſ-
truſt his Father’s care coacerning him.
1.) See how the temptation was managed ; (v. 3.) The tempter came
to him. Note, The Devil is the tempter, and therefore he is Satan—an
adverſary; for thoſe are our worſt enemies, that entice us to fin, and are
Satan’s agents, are doing his work, and carrying on his defigns. He is
called emphatically the tempter, becauſe he was ſo to our firſt parents, and
ſtill is ſo, and all other tempters are ſet on work by him. The tempter
came to Chriſt in a viſible appearance, not terrible and affrighting, as
afterward in his agony in the garden; no, if ever the Devil transformed
himſelf into an angel of light, he did it now, and pretended to be a good
genius, a guardian angel.
Obſerve the ſubtlety of the tempter, in joining this firſt temptation
with what went before, to make it the ſtronger, [1..] Chriſt began to
be hungry, and therefore the motion ſeemed very proper, to turn stones
into bread for his neceſſary ſupport.
- f
tº ... ;- k 3T. MATTHEW, IV.
back to the finiters. (2) An occaſion of Satan's confuſion. There is.
true.
Note, It is one of the wiles of
The Temptation of Chriſt.
Satan to take advantage of our outward condition, in that to plant the
battery of his temptations. He is an adverſary no leſs watéhful than
jº ; and the more ingenious he is to take advantage againſt us, the
more induſtrious we muſt be to give him none. When he began to be
hungry, and that in a wilderneſs, where there was nothing to be had, then.
the Devil aſſaulted him. Note, Want and poverty are a great tempta-
tion to diſcontent. and unbelief, and the uſe of unlawful means for our re-
lief, under pretence that neceſſity has no law; and it is excuſed with this,
that hunger will break thröugh ſtone-walls, which yet is no excuſe, for the
law of God ought to be ſtronger to us than ſtone-walls, ‘’Agur prays
againſt poverty, not becauſe it is an afflićtion and reproach; but becauſe
it is a temptation: lest I be poor, and steal. Thoſe therefore who are:
reduced to straits, have need to double their guard; it is better to ſtarve
to death, than live and thrive by fin. [2.j Chriſt was lately declared to
be the Son of God, and here the Devil tempts him to doubt of hat; If
thou be the Son of God. Had not the Devil known that thé Son of God
was to come into the world, he would not have ſaid this ; and had he not
ſuſpe&ted that this was he, he would not have ſaid it to him, nor durſt
he have ſaid it, if Chriſt had not now drawn, a veil over his glory, and if
the Devil had not now put on an impudent face. ". . . . . ." . " ' ". . . .
First, “Thou haſt now an occaſion to queſtion whether # tº be the
Son of God or no; for can it be, that the Son of God, who is #. all
things, ſhould be reduced to ſuch ſtraits: If Göd were thy Fāther, he
would not ſee thee ſtarve, for all the beasts of the fºres: are his, Pſ. 50.
10, 12. It is true, there was a voice from heaven. This is my beloved
Son, but ſurely it was deluſion, and thou waſt impoſed upon by it; for
either God is not thy Father, or lie is a very unkind, one.” Note, 1,
The great thing Sátan aims at, in tempting good people, is, to over-
throw their relation to God as a Father, and ſo to cut off their depend-
ence on him, their duty to him, and their communion with him, "The
good Spirit, as the Comforter of the brethren, witueſſes that they are
the children of God; the evil, ſpirit, as the accuſer of the brethreñ; does
all he can to ſhake that teſtimony. 2. Outward afflićtions, wants and
burdens, are the great arguments Satan uſes to make the people of God
queſtion their ſonſhip ; as if afflićtions could not conſiſt with, when
really they proceed from, God’s fatherly love. They know how to an-
ſwer this temptation, who can ſay, with holy Job, Though he
ſ: J5, J
àº'à.
though he ſtarve me, yet will I triest in him, and love him as a Friend,
* * 3 • . * . . * * w . . . i * * * * * > " - ~ : . . * : ło is *
even when he ſeems to come forth againſt me as an Enemy. j. *He
Devil aims to ſhake our faith in the word of God, and bring us to queſ-
tion the truth of that. Thus he began with our firſt pareits; Teq, has
Godſlid ſo and ſo 2 Surely he has not. So here, Has Godſlid that thou
art his beloved Son 2 Surely he did not ſay ſo; or, if he did, it is not
We then give place to the Devil, when we queſtion the 'truth of
any word that God has ſpoken ; for his buſineſs, as the father of lies, is,
to oppoſe the true ſayings of God. 4. The Devil carries on his deſigns
very much by poſſeſſing people with hard thoughts of Göd, as if he were
unkind, or unfaithful, and had forſaken or forgotten thoſe who have
ventured their all with him. He endeavoured to beget in our firſt parents
a notion that God forbade them the tree of knowledge, becauſe he
grudged them the benefit of it; and ſo here he infinuates to our Saviour,
that his Father had caſt him off, and left him to ſhift for himſelf. But
ſee how unreaſonable this ſuggeſtion was, and how eaſily anſwered. If
Chriſt ſeemed to be a mere Man now, becauſe he was hungry, why was
he not confeſſed to be more than a man, even the Son of God, when for
forty days he fasted, and was not hungry 2 - *
Secondly, “Thou haſt now an opportunity to ſhew that thou art the
Son of God. . If thou art the Son of God, prove it by this, command that
theſe stones” (a heap of which, probably, lay now before him) “be made
bread, v. 3. John Baptiſt ſaid but the other day, that God can, out of
stones, raiſe up children to Abraham ; a divine power therefore can, no
doubt, out of ſtones make bread for thoſe children ; if therefore thou haſt
that power, exert it now in a time of need for thyſelf.” . He does not
ſay, Pray to thy Father that he would turn thern into bread, but con-
mand it to be done; thy Father hath forſaken thee, ſet up for thyſelf,
and be not obliged to him. The Devil is for nothing that is humbling,
but everything that is aſſuming ; and gains his point, if he can but bring
men off from their dependence upon God, and poſſeſs them with an
opinion of their ſelf-ſufficiency. *.
2.) See how this temptation was reſiſted and overcome.
[1..] Chriſt refuſed to comply with it. He would not command theſe
stones to be made bread ; not becauſe he could not ; his power, which,
ſoon after this, turned water into wine, could have turned stones into bread:
but he would not. And why would he not At firſt view, the thing
. . . . dº v. . . . .
- i. ifiable enough, and the truth is; The more plauſable a temp-
tation is, and the greater appearance there is of good in it, the more dan-
gerous it is...This matter would bear a "diſpute, but Chriſt was ſoon
24 j :, ;
#.
aware of the ſhake in the graſs, and would not do anything. First, That
lºoked like queſtioning the truth of the voice he heard from heaven, or
putting that º: a new trial which was already ſettled. , Secondly, That
lookéâlike diff t
\
“. . . . : * *
- p * > . * * *** . . . . . ; ; ; ; } ... • * * : * : *s * + . - * * * iſ j : . .3 it i
particular way of prºiding for him. Thirdly, That looké
- 3 * * rº ... • * * ... ºrj f. f.: # "* . * * * : • " , " " : , (" " y . . . ; t • * * * * -
up for himſelf, and being his own carver; or, Fourthly, That lobked
like gratifying Sātañjºy déjàg a thing at his motion. 'Some would || 2. He tempted him to preſume upon his Father's power and protec-
see what a reſtleſs unwearied adverſary the Devil is . If he fail
havé ſaid, Tö give the Devil his due this was good counſel; but for
igüiring of the god if Ékron, when there is a God in Iſrael.
º º Hé
is wºri #."
tgmptations of Sátan, with, It is written. He is himſelf the eternal Word,
and could have produced the mind of God without having recourſe to
the writings of Moſes; but he put honour upon the ſcripture, and, to
ſet us an example, he appealed to what was written in the law; and he
ſays this to Satan, taking it for granted that he knew well enough what
was written, It is p
yet knowyér ... well what is written in God’s book; The devils believe,
and tremble'. This method we muſt take, when at any time we are
- r - - - t
- * -
to reply to it; (v. 4.) He anſwered, and ſaid. It
**{ is W
WaS ready
tempted to fin ; reſiſt and repel the temptation with, It is written. The
word of God is the ſword of the Spirit, the only offenſive weapon in all
the chriſtian armoury; (Eph. 6. 17.) and we may ſay of it, as David
of Goliath's ſword, None is like that in our ſpiritual conflićts. - |
This anſwer, as all the reſt, is taken out of the book of Deuteronomy,
which figuiñes the ſecond law, and in which there is very little ceremo-
nial; the Levitical ſacrifices and purifications could not drive away Sa-
tan, thoggh of divine inſtitution, much leſs holy water and the fign of
the croſs, which are of human invention; but moral precepts and evange-
lical promiſes, mixed with faith, theſe are mighty, through God, for the
º of Satan. This is here quoted from Deut. 8. 3. where the
..? J * * , a * * 6. w * º -
reaſon given why God fed the Iſraelites with manna, is, becauſe he would
teach them that man shall not live by bread alone. This Chriſt applies
‘to his own caſe. Iſrael was God’s ſon, whom he called out of Egypt,
(Höſ, 11. 1.) ſo was Chriſt; (ch. 2. 15.) Iſrael was then in a wilder-
ne s, Chriſt was ſo now, perhaps the ſame wilderneſs. Now, Firſt, The
Devil would have him queſtion his ſonſhip, becauſe he was in ſtraits;
no, ſays he, Iſrael was God’s ſon, and a ſon he was very tender of, and
whoſe manners he bore; (A&ts 13. 18.) and yet he brought them into
itraits; and it follows there, (Deut. 8. 5.) As a man chaſteneth his
..ſon, ſo the Lord thy Godchaſteneth thee. Chriſt, being a Son, thus learns
obedience. Secondly, The Devil would have him diſtruſt his Father’s
love and care. “No,” ſays he, “..that would be to do as Iſrael did,
who, when they were in want, ſaid, Is the Lord among us? and, Can he
furnish a table in the wilderneſs 2 Can he give bread º' Thirdly, The
Devil would have him, as ſoon as he began to be hungry, immediately
look out for ſupply; whereas God, for wife and holy ends, ſuffered If.
rael to hunger before he fed them ; to humble them, and prove them.
God will have his children, when they want, not only to wait on him,
but to wait for him. Fourthly, The Devil would have him to ſupply
himſelf with bread. “No,” ſays Chriſt, “what need is there of that ?
It is a point long fince ſettled, and inconteſtably proved, that man may |
live without bread, as Iſrael in the wilderneſs lived 40 years upon man-
na.” It is true, God, in his providence, ordinarily, maintains men by |
bread out of the earth ; (Job 28. 5.) but he can, if he pleaſes, make uſe
of other means to keep men alive; any word proceeding out of the mouth
of God, any thing that God ſhall order and appoint for that end, will be
as good a livelihood for man as bread, and will maintain him as well. As
we may have bread, and yet not be nouriſhed, if God deny his bleſſing,
(Hag. 1. 6, 9. Mic. 6. 14. for though bread is the #. of life, it is
God’s bleſfing that is the ſtaff of bread,) ſo we may want bread, and yet
be nouriſhed ſome other way. God ſuſtained Moſes and Elias without
bread, and Chriſt himſelf juſt now for 40 days; he ſuſtained Iſrael with
bread from heaven, angels’ food; Elijah with bread ſent miraculouffy by
ravens, and another time with the widow’s meal miraculouſly multiplied;
therefore Chriſt need not turn ſtones into bread, but truſt God to keep
him alive ſome other way now that he is hungry, as he had done 40 days
before he hungered. Note, As in our greateſt abundance we muſt not
think to live without God, ſo in our greateſt ſtraits we muſt learn to live ||
upon God; and when the fig-tree does not bloſſom, and the field yields no
meat, when all ordinary means of ſuccour and ſupport are cut off, yet
* 11... . . . . . . St. MATTHEw, iv.
Aſtºn's ' ' '. • * * - a , , , , " * -re”: * ' ' ' || “... a e * * * - f : . .
riſting his Fathár's care of him, or ". him to one.
à like ſetting
|tion.
t *_*} - - " is . . . . . 2 ºr ‘’ . . * ***. * ... * * * . . - $" . * . " e - e. º ... . . i
thoſe who wait upon Gód, to conſult him, is more than his dué; it is like || in one
* - s * : , ; - * - - - - - - : , t , ! . .
"This isébſervablé, that Chriſt anſwered and baffled all the
It is poſſible that thoſe who are the Devil’s children, may
|| tofri.
g
The Temptation of Chriſt.
allowance, though it be a ſhort allowance.
to be at God's finding, rather than at our own ; and not to take any
irregular courſes for our ſupply, when our wants are ever, ſo preſſing ;
(Pſ. 37. 3.) Jehovahjireh; ſome way or other the Lord will provide.
It is better to live poorly upon the fruits of God’s goodneſs, than live
plentifully upon the products of our own fin. * *
aſſault, he triés andther. -
* Now in this ſeeond attempt we may obſerve, * * *
(1.) What the temptation was, and how it was managed. In gene:
ral, finding Chriſt ſo confident of his Father's care of him, in point of
the right hand and on the left, and therefore muſt take heed, left, when
we avoid one extreme, we be brought, by the artifices of Satan, to run
into another; leſt, by overcoming our prodigality, we fall into covet-
ouſneſs. Nor are any extremes more dangerous than thoſe of deſpair
obtained a perſuaſion that Chriſt is able and willing to ſave them from
their fins, are then tempted to preſume that he will ſave them in their
fins. Thus when people begin to be zealous in religion, Satan.hurrics
| them into bigotry and intemperate beats.
Now in this temptation we may obſerve, , , -
[1..] How he made way for it. He took Chriſt, not by force and
againſt his will, but moved him to go, and went along with him to Je-
ruſalem. Whether Chriſt went upon the ground, and ſo went up the
ſtairs to the top of the temple, or whether he went in the air, is uncer-
tain: but ſo it was, that he was ſet upon a pinnacle, or ſpire ; upon the
fame, (ſo ſome,) upon the battlements, (ſo others,) ºpon the wing, (ſo the
word is,) of the temple. Now obſerve, Firſt, How ſubmiſfive Chriſt
was, in ſuffering himſelf to be hurried thus, that he might let Satan do
his worſt, and yet conquer him. The patience of Chriſt here, as after-
ward in his ſufferings and death, is more wonderful than the power of
Satan or his inſtruments; for neither he nor they could have any power
againſt Chriſt but what was given them from above. How comfortable is
it, that Chriſt, who let looſe this power of Satan againſt himſelf, does not
in like manner let it looſe againſt us, but reſtrains it, for he knows our
frame 1 Secondly, How ſubtle the Devil was, in the choice of the place
for his temptations. Intending to ſolicit Chriſt to an oſtentation of his
own power, and a vain-glorious preſumption upon God’s providence, he
fixes him on a public place in Jeruſalem, a populous city, and the joy of
the whole earth; in the temple, one of the wonders of the world, conti-
nually gazed upon with admiration by ſome one or other. There he
might make himſelf remarkable, and be taken notice of by every body,
and prove himſelf the Son of God; not, as he was urged in the former
temptation, in the obſcurities of a wilderneſs, but before multitudes,
upon the moſt eminent ſtage of ačtion.
Obſerve, I. That jºi. is here called the holy city; for ſo it was
in name and profeſſion, and there was in it a holy ſeed, that was the ſité-
Jiance thereof. Note, There is no city on earth ſo holy as to exempt and
ſecure us from the Devil and his temptations. The firſt Adam was
tempted in the holygarden, the ſecond in the holy city. , Let us not,
thérefore, in any ... be off our watch. Nay, the holy city, is the place,
where he does, with the greateſt advantage and ſucceſs, tempt men to
pride and preſumption; but, bleſſed be God, into the Jeruſalem above,
that holy city, no unclean thing ſhall enter; there we ſhall be for ever
out of temptation. 2. That he ſet him upon a pinnacle of the temple,
which (as Joſephus deſcribes it, Antiq, lib. xv. cap. 14.) was ſo very
high, that it would make a man’s head giddy to look down to the bot-
Note, Pinnacles of the temple are places of temptation; I mean,
{1.) High places are ſo; they are ſlippery places; advancement in the
world makes a man a fair mark for Satan to ſhoot his fiery darts at. God
caſts down, that he may raiſe up ; the Devil raiſes up, that he may caſt
down : therefore they who would take heed of falling, muſt take heed of
climbing. (2.) High places in the church are, in a ſpecial manner, dan-
gerous. They who excel in gifts, who are in eminent ſtations, and have
gained great reputation, have need to keep humble ; for Satan will be
ſure to aim at them, to puff them up with pride, that they may fall into
the condemnation of the Devil. Thoſe that ſtand high, are concerned to
ſtand faſt.
then we muſt rejoice in the Lord; then we muſt not think to command.
what we will, though contrary to his command, but muſt humbly pray:
for what he thinks fit to give us, and be thankful for the bread of our
Let us learn of Chriſt here,

and preſumption, eſpecially in the affairs of our ſouls. Some who have.
nouriſhment, he endeavours to draw him to preſume upon that care, in
| point of ſafety. Note, We are in danger of miſſing our way, both on
-
..ST. MATTHEw, Iv.
The Temptation of Chriſt.
[2.] How he moved it; “ If thou be the Son of God, now ſhew thy;'ſ
felf to the world, and prove thyſelf to be ſo ; caſt thyſelf down, and
then,” Firſt, “Thou wilt be admired, as under the ſpecial protection
of Heaven. When they ſee thee receive no hurt by a fall from ſuch a
precipice, they will ſay” (as the barbarous people did of Paul) “ that
- thou art a #: Tradition ſays that Simon Magus by this very thing
attempted to prove himſelf a God, but that his pretenſions were diſ-
proved, for he fell down, and was miſerably bruiſed. “Nay,” Secondly,
“Thou wilt be received, as coming with a ſpecial commiſſion from Hea-
ven. All Jeruſalem will ſee and acknowledge, not only that thou art
more than a man, but that thou art that Mºffenger, that Angel of the co-
venant, that ſhould ſuddenly come to the temple, (Mal. 3. 1.) and from
thence deſcend into the ſtreets of the holy city; and thus the work of
convincing the Jews will be cut ſhort, and ſoon done.”
Obſerve, The Devil ſaid, Caſt thyſelf down. The Devil could not |
caſt him down, though a little thing would have done it, from the top
of a ſpire. Note, The power of Satan is a limited power; hitherto he
shall come, and no further. Yet, if the Devil had cast him down, he had
not gained his point ; that had been his ſuffering only, not his fin. Note,
Whatever real miſchief is done us, it is of our own doing ; the Devil
can but perſuade, he cannot compel; he can but ſay, Cast thyſelf down ;
he cannot caſt us down. . Every man is tempted, when he is drawn away
of his own luſt, and not forced, but enticed. Therefore let us not hurt
ourſelves, and then, bleſſed be God, no one elſe can hurt us, Prov. 9. 12.
[3.J. How he backed this motion with a ſcripture; For it is written,
He shall give his angels charge concerning thee. But is Saul alſo among
the prophets 2 Is Satan ſo well verſed in ſcripture, as to be able to quote
it ſo readily It ſeems, he is. Note, It is poſſible for a man to have
his head full of ſcripture-notions, and his mouth full of ſcripture-expreſ.
fions, while his heart is full of reigning enmity to God and all goodneſs.
The knowledge which the devils have of the ſcripture, increaſes both
their miſchievouſneſs and their torment. Never did the Devil ſpeak with
more vexation to himſelf, than when he ſaid to Chriſt, I know thee who
thou art. The Devil would perſuade Chriſt to throw himſelf down, hop-
ing that he would be his own murderer, and that there would be an end
of him and his undertaking, which he looked upon with a jealous eye;
to encourage him to do it, he tells him, that there was no danger, that
the good angels would protećt him, for ſo was the promiſe, (Pſ. 91. 11.)
He shall give his angels charge over thee. In this quotation,
Firſt, There was ſomething right. It is true there is ſuch a promiſe
of the miniſtration of the angels, for the protećtion of the ſaints. The
Devil kilows it by experience ; for he finds his attempts againſt them
fruitleſs, and he frets and rages at it, as he did at the hedge about Job,
which he ſpeaks of ſo ſenſibly, Job 1. 10. He was alſo right in apply-
ing it to Chriſt, for to him all the promiſes of the protećtion of the ſaints
primarily and eminently belong, and to them, in and through him. That
promiſe, that not a bone of theirs shall be broken, (Pſ. 34.20.) was ful-
;: in Chriſt, John 19. 36. The angels guard the ſaints for Chriſt's
ake. -
Secondly, There was a great deal wrong in it; and perhaps the Devil
had a particular ſpite againſt this promiſe, and perverted it, becauſe it
often ſtood in his way, and baffled his miſchievous deſigns againſt the
ſaints. See here, 1. How he miſjuoled it ; and that was bad. The pro-
miſe is, They ſhall keep thee; but how In all thy ways ; not otherwiſe;
if we go out of our way, out of the way of our duty, we forfeit the pro-
miſe, and put ourſelves out of God’s protećtion. Now this word made
againſt the tempter, and therefore he induſtriouſly left it out. If Chriſt
had caſt himſelf down, he had been out of his way, for he had no call ſo
to expoſe himſelf. It is good for us upon all occaſions to conſult the
feriptures themſelves, and not to take things upon truſt, that we may not,
be impoſed upon by thoſe that maim and mangle the word of God; we
muſt do as the noble Bereans, who ſearched the ſcriptures daily. 2.
How he miſapplied it; and that was worſe. Scripture is abuſed when it
is preſſed to patroniſe fin; and when men thus wreſt it to their own
temptation, they do it to their own deſtruction, 2 Pet. 3 16. This pro-
mife is firm and ſtands good; but the Devil made an ill uſe of it, when
he uſed it as an encouragement to preſume upon the divine care. Note,
It is no new thing for the grace of God to be turned into wantonneſs;
and for men to take encouragement in fin from the diſcoveries of God’s
gºod will to finners. But shall we continue in ſºn, that grace may
abound;
forbid.
. (2.) How Chriſt overcame this temptation; he reſiſted, and overcame
* As he did the former, with, It is written. The Devil's abuſing of
Vol. IV. No. 73.
throw out ſelves down, that the angels may bear us up 2 God
ſcripture did not prevent Chriſt from uſing it, but he preſent, urges,
Deut. 6. 16... Thou shalt not tempt the Lord thy God. The meaning of
this is not, Therefore thou muſt not tempt me; but, Therefore I muſe.
not tempt my Father. In the place whence it is quoted, it is in the plural
number, Zºe shall not tempt ; here it is fingular, Thou shalt not. Note,
We are then likely to get good by the word of God, when we hear and
receive general promiſes as ſpeaking to us in particular. Satan ſaid, It.
is written ; Chriſt ſays, It is written ; not that one ſcripture contradićts
another. God is one, and his word one, and he in one mind, but that is.
a promiſe, this is a precept, and therefore that is to be explained and
applied by this; for ſcripture is the beſt interpreter of ſcripture; and
they who propheſy, who expound ſcripture, muſt do it according to the
proportion of faith, (Rom. 12.6.) conſiſtently with praćtical godlineſs.
If Chriſt ſhould caſe himſelf down, it would be the tempting of God,
[1..] As it would be requiring a further confirmation of that which was
ſo well confirmed. Chriſt was abundantly ſatisfied that God was already
his Father, and took care of him, and gave his angels a charge concern-
ing him; and therefore to put it upon a new experiment, would be to
tempt him, as the Phariſees tempted Chriſt; when they had ſo many
figns on earth, they demanded a ſign from heaven. This is limiting the
Holy one of Iſrael... [2.] As it would be requiring a ſpecial preſervation
of him, in doing that which he had no call to. If we expe&t that be-
cauſe God has promiſed not to forſake us, therefore he ſhould follow us
out of the way of our duty ; that becauſe he has promiſed to ſupply our
wants, therefore he ſhould humour us, and pleaſe our fancies; that be-
cauſe he has promiſed to keep us, we may wilfully thruſt ourſelves into
danger, and may expe&t the deſired end, without uſing the appointed
means ; this is preſumption, this is tempting God. And it is an aggra-
vation of the fin, that he is the Lord our God; it is an abuſe of the pri.
vilege we enjoy, in having him for our God; he has thereby encouraged
us to truſt him, but we are very ungrateful, if therefore we tempt him ;
it is contrary to our duty to him as our God. This is to affront him
whom we ought to honour. Note, We muſt never promiſe ourſelves
any more than God has promiſed us. -
3. He tempted him to the moſt black and horrid idolatry, with the
proffer of the kingdoms of the world, and the glory of them. And here
we may obſerve,
(1.) How the Devil made this puſh at our Saviour, v. 8, 9. The worſt
temptation was reſerved for the laſt. Note, Sometimes the ſaints' laſt
encounter is with the ſons of Anak, and the parting blow is the ſoreſt;
therefore, whatever temptation we have been aſſaulted by, ſtill we muſt
prepare for worſe; muſt be armed for all attacks, with the armour of
righteouſneſs on the right hand and on the left.
In this temptation, we may obſerve,
[1..] What he ſhewed him—all the kingdoms of the world. In order
to this, he took him to an exceeding high mountain ; in hopes of pre-
vailing, as Balak with Balaam, he changed his ground. The pinnacle
of the temple is not high enough ; the prince of the power of the air
muſt have him further up into his territories. Some think this, high
mountain was on the other fide Jordan, becauſe there we find Chriſt next
after the temptation, John l. 28, 29. , Perhaps, it was mount Piſgah,
whence Moſes, in communion with God, had all the kingdoms of Canaan,
ſhewed him. Hither the bleſſed Jeſus was carried for the advantage of
a proſpect; as if the Devil could ſhew him more of the world than he
knew already, who made and governed it. Thence he might diſcover
ſome of the kingdoms ſituate about Judea, though not the glory of them ;
but there was doubtleſs a juggle and a deluſion of Satan’s in it ; it is
probable that that which he ſhewed him, was but a landſcape, an airy
repreſentation in a cloud, ſuch as that great deceiver could eaſily frame
and put together; ſetting forth, in proper and lively colours, the glories
and ſplendid appearances of princes, and their robes and crowns, their
retinue, equipage, and life-guards; the pomps of thrones, and courts.
and ſtately palaces, the ſumptuous buildings in cities, the gardens and
fields about the country-ſeats, with the various inſtances of their wealth,
pleaſure, and gaiety; ſo as might be moſt likely to ſtrike the fancy, and
excite the admiration and affection. Such was this ſhew, and his taking
of him up into a high mountain, was but to humour the thing, and to co-
lour the deluſion ; in which yet the bleſſed Jeſus did not fifter himſelf
to be impoſed upon, but ſaw through the cheat, only he permitted Satan
to take his own way, that his vićtory over him might be the more illuſ-
trious. Hence obſerve, concerning Satan's temptations, that, Firſt,
They often come in at the eye, which is blinded to the things it ſhould
ſee, and dazzled with the vanities it ſhould be turned from. The firſt fin
began in the eye, Gen. 3. 6. We therefore need to make a covenant
H -
()
.*.*.*.*, *- ::::::: … ." . " - - 'ST. MATTHEW, IV, The Temptation of Chriſt.
with our eyes, and to pray that God would turn them away from behold- he [2] With an argument fetched from ſcripture. Note, In order to
ing vanity. , Secondly, That temptations commonly take riſe from the the ſtregthening of our reſolutions againſt fin, it is good to ſee what a
world and the things of it.: The luft of the flesh, and of the eye, with ||great deal of reaſon there is for thoſe reſolutions. The argument is very
the pride of life, are the popics from which the Devil fetches moſt of his ſuitable, and exactly to the purpoſe, taken from Deut. 6. 13, and
arguments. Thirdly, That it is a great cheat which the Devil puts upon ||10. 20. Thou shalt worship the Lord thy God, and ſhim only shalf thou
poor ſouls, in his temptations. He deceives, and ſo deſtroys; he impoſes |ſerve. Chriſt does not diſpute whether he were an angel qi ºight, as he
upon men with ſhadows and falſe colours; ſhews the world and the glory || pretended, or not; but though he were, yet he muſt not be worſhipped,
of it, and hides from men’s eyes the fin and ſorrow and death which ſtain || becauſe that is an honour due to God only. Note, It is good tâ make
the pride of all, this glory, the cares and calamities which attend great || our anſwers to temptation as full and as brief as may be, ſo as not to leave
joſſeſſions, and 'the thorns which crowns themſelves are lined with. room for objections. Our Saviour has recourſe to the fundamental law.
Fourthly, That the glory of the world is the moſt charming temptation || in this caſe, which is indiſpenſable, and univerſally obligatory. Note,
to the unthinking and unwary, and that by which men are moſt impoſed || Religious worſhip is due to God only, and muſt not be given to any crea-
upon. Laban’s fons grudge Jacob'all his glory; the pride of life is the ture ; it is a flower of the crown which cannot be alienated, a branch of
moſt dangerous ſnare. º . . . . . . • * , , God’s glory which he will not give to another, and which he would not
... [2] What he ſaid to him ; (v. 9.) All theſe things will I give thee, if| give to his own Son, by obliging all men to honour the Son, even as they
thou will fall down and worship me. See, - honour the Father, if he had not been God, equal to him, and one with
Firſt, How vain the promiſe was. All theſe things will I give thee. him. Chriſt quotes this law concerning religious worſhip, and quotes it
He ſeems to take it for granted, that in the former temptations he had in || with application to himſelf; First, To ſhew that in his eſtate of humilia-
part gained his point, and proved that Chriſt was not the Son of God, tion he was himſelf made under this law ; though, as God, he was wor-
becauſe he had not given him thoſe evidences of it which he demanded; ſhipped, yet, as man, he did worſhip God, both publicly and privately.
ſo that here he looks upon him as a mere man. “Come,” ſays he, “it He obliges us to no more than what he was firſt pleaſed to oblige himſelf
ſeems that the God, whoſe Son thou thinkeſt thyſelf to be, deſerts thee, | to. Thus it became him to fulfil all righteouſneſs. Secondly, To ſhew that
and ſtayes thee—a ſign that he is not thy, Father; but if thou wilt be || the law of religious worſhip is of eternal obligation ; though he abro-
ruled by me, I will provide better for thee than ſo; own me for thy fa- || gated and altered many inſtitutions of worſhip, yet this fundamental law
ther, and aſk my bleſfing, and all this will I give thee.” Note, Satan || of nature—That God only is to be worſhipped, he came to ratify, and
makes an eaſy prey of men, when he can perſuade them to think them- || confirm, and enforce upon us. - º
ſelves abandoned of God. The fallacy of this promiſe lies in that, All V. We have here the end and iſſue of this combat, v. 11. Though.
this will I give thee. And what was all that P It was but a map, a pic- || the children of God may be exerciſed with many and great tempta-
ture, a mere phantaſm, that had nothing in it real or ſolid, and this he tions, yet God will not ſuffer them to be tempted above the ſtrength
would give him ; a goodly prize . Yet ſuch are Satan’s proffers. Note, || which either they have, or he will put into them, 1 Cor. 10. IS. It is
Multitudes loſe the fight of that which is, by ſetting their eyes on that || but for a ſeaſon that they are in heavineſs, through manifold tempta-
which is not. . The Devil’s baits are all a ſham; they are ſhows and || tions. * -
ſhadows with which he deceives them, or rather they deceive themſelves. Now the iſſue was glorious, and much to Chriſt's honour; for,
The nations of the earth had been long before, promiſed to the Meſſiah ; 1. The Devil was baffled, and quitted the field ; Then the Devil leaveth
if he be the Son of God, they belong to him ; Satan pretends now to be || him, forced to do ſo by the power that went along with that word of
a good angel, probably one of thoſe that were ſet over kingdoms, and || command, Get thee hence, Satan. He made a ſhameful and inglorious.
to have received a commiſſion to deliver poſſeſſion to him according to || retreat, and came off with diſgrace; and the more daring his attempts
promiſe. Note, We muſt take heed of receiving even that which God || had been, the more mortifying was the foil that was given him. Magnis
had promiſed, out of the Devil's hand; we do ſo when we precipitate | tamen excidit aſſis—The attempt, however, in which he failed, was daring.
the performance, by catching at it in a finful way. Then, when he had done his worſt, had tempted him with all the king-
Secondly, How vile the condition was ; If thou wilt fall down, and wor- || doms of the world, and the glory of them, and found that he was not in-
ship me. Note, The Devil is fond of being worſhipped. All the wor- || fluenced by that bait, that he could not prevail with that temptation,
ſhip which the heathen performed to their gods, was dire&ted to the with which he had overthrown ſo many thouſands of the children of men,
Devil, (Deut. 32. 17.) who is therefore called the god of this world, then, he leaves him ; then he gives him over as more than a man. Since
2 Cor. 4, 4-, 1 Cor. IO. 20. And fain would he draw Chriſt into his this did not move him, he deſpairs of moving him, and begins to con-
intereſts, and perſuade him, now that he ſet up for a Teacher, to preach || clude, that he is the Son of God, and that it is in vain to tempt him any
up the Gentile idolatry, and to introduce it again among the Jews, and || further. Note, If we reſiſt the Devil, he will flee from us ; he will
then the nations of the earth would ſoon flock in to him. What temp- || yield, if we keep our ground ; as when Naomi ſaw that Ruth was stead-
tation could be more hideous, more black 2 Note, The beſt of ſaints may fastly reſolved, she left off ſpeaking to her. When the Devil left our Sa-
be tempted to the worſt of fins, eſpecially when they are under the power | viour, he owned himſelf fairly beaten ; his head was broken by the at-
of melancholy : as, for inſtance, to atheiſm, blaſphemy, murder, ſelf- || tempt he made to bruiſe Christ’s heel. He left him becauſe he had no-
murder, and what not. It is their afflićtion, but while there is no con- thing in him, nothing to take hold of ; he ſaw it was to no purpoſe, and
ſent to it, nor approbation of it, it is not their fin; Chriſt was tempted || ſo gave over. Note, The Devil, though he is an enemy to all the ſaints,

to worſhip Satan. ! - - is a conquered enemy. The Captain of our ſalvation has defeated
(2.) See how Chriſt warded off the thruſt, baffled the aſſault, and || and diſarmed him; we have nothing to do but to purſue the victory. -
came off a Conqueror. He reječted the propoſal, 2. The holy angels came, and attended upon our vićtorious Redeemer;
[1..] With abhorrence and detestation ; Get thee hence, Satan / The Behold, angels came, and ministered unto him. They came in a viſible
two former temptations had ſomething of colour, which would admit of || appearance; as the Devil had done in the temptation. While the Devil
a conſideration, but this was ſo groſs as not to bear a parley; it appears || was making his aſſaults upon our Savioar, the angels ſtood at a diſtance,
abominable at the firſt fight, and therefore is immediately rejećted. If the and their immediate attendance and miniſtration were ſuſpended, that it
beſt friend we have in the world, ſhould ſuggeſt ſuch a thing as this to us, might appear that he vanquiſhed Satan in his own ſtrength, and that his
Go, ſerve other gods, he muſt not be heard with patience, Deut. 13. || vićtory might be the more illuſtrious ; and that afterward, when Michael
6, 8. Some temptations have their wickedneſs written in their forehead, makes uſe of his angels in fighting with the Dragon and his angels, it might
they are open before-hand; they are not to be diſputed with, but re-|| appear, that it is not becauſe he needs them, or could not do his work
jećted ; “Get thee hence, Satan / Away with it, I cannot bear the without them, but becauſe he is pleaſed to honour them ſo far as to em-
thought of it !” While Satan tempted Chriſt to do himſelf a miſchief, ploy them. One angel might have ſerved to bring him food, but here
by caſting himſelf down, though he yielded not, yet he heard it; but || are many attending him, to teſtify their reſpect to him, and their readi-
now that the temptation flies in the face of God, he cannot bear it; Get ||neſs to receive his commands. Behold this It is worth taking notice
thee hence, Satan. Note, It is a juſt indignation, which riſes at the pro- || of ; (1.) That as there is a world of wicked, malicious ſpirits that fight
Poſal of any thing that reflects on the honour of God, and ſtrikes at his againſt Chriſt, and his church, and all particular believers, ſo there is a
crown. Nay, whatever is an abominable thing, which we are ſure the Lord || world of holy, bleſſed ſpirits engaged and employed for them. In refer-
hates, we muſt thus abominate it ; far be it from us that we ſhould have || ence to our war with devils, we may take abundance of comfort from our
anything to do with it. . Note, It is good to be peremptory in reſiſting || communion with angels. (2.) That Chriſt’s vićtories are the angels' tri-
s temptation, and to stop our ears to Satan’s charms. - umphs. The angels came to congratulate Chriſt on his ſucceſs, to re-
… yº .
-joice with him, and to give him the glory due to his name; for that was
fung with a loud voice in heaven, when the great dragon was caſt out,
(Rev. 12; 9, 10.) Now is come ſalvation and strength. (3.) That the
angels miniſtered to the Lord Jeſus, not only food, but whatever elſe he
wanted after this great fatigue. See how the inſtances of Chriſt’s conde-
ſcenſion and humiliation were balanced with tokens of his glory. As
when he was crucifted in weakneſs, yet he lived by the power of God;
ſo when in weakneſs he was tempted, was hungry and weary, yet by his
divine power he commanded the miniſtration of angels. . Thus the Son |
of man did eat angels' food, and, like Elias, is fed by an angel in the wil- |
derneſs, 1 Kings 19.4. 7. Note, Though God may ſuffer his people
to be brought into wants and ſtraits, yet he will take effectual care
for their ſupply, and will rather ſend angels to feed them than ſee
them periſh. Trust in the Lord, and verily thou shalt be fed, Pſ. 37. 3.
Chriſt was thus ſuccoured after the temptation, [1..] For his encou-
ragement to go on in his undertaking, that he might ſee the powers of
Heaven fiding with him, when he ſaw the powers of hell ſet againſt him.
[2.] For our encouragement to truſt in him ; for as he knew, by expe-
rience, what it was to ſuffer being tempted, and how hard that was, ſo he
knew what it was to be ſuccoured, being tempted, and hºw comfortable
that was ; and therefore we may expect, not oily that he will ſympa-
thize with his tempted people, but that he will come in with ſeaſonable
relief to them ; as our great Melchizedec, who met Abraham when
he returned from the battle, and as the angels here miniſtered to him.
Lastly, Chriſt, having been thus ſignalized, and made great in the in-
viſible world by the voice of the Father, the deſcent of the Spirit, his
vićtory over devils, and his dominion over angels, was doubtleſs qualified
to appear in the viſible world as the Mediator between God an man; for
conſider how great this man was 1 -
12. Now when Jeſus had heard that John was caſt intol
priſon, he departed into Galilee: 13. And leaving Naza-
reth, he came and dwelt in Capernaumi, which is upon the
ſea-coaſt, in the borders of Zabulon and Nephthalim : 14.
That it might be fulfilled which was ſpoken by Eſaias the
prophet, i5. The land of Zabulon, and the land of Neph-
thalim, by the way of the ſea, beyond Jordan, Galilee of
the Gentiles: 16. The people which ſat in darkneſs ſaw
great light; and to them which ſat in the region and
{hadow of death, light is ſprung up. 17. From that time
Jeſus began to preach, and to ſay, Repent ; for the king-
dom of heaven is at hand.
We have here an account of Chriſt’s preaching in the ſynagogues of
Galilee, for he came into the world to be a Preacher; the great ſalva-
tion which he wrought out, he himſelf began to publiſh, (Heb. 2. 3.)
to ſhew how much his heart was upon it, and ours ſhould be.
Several paſſages in the other goſpels, eſpecially in that of St. John,
are ſuppoſed, in the order of the ſtory of Chriſt's life, to intervene be-
tween his temptation and his preaching in Galilee. IHis firſt appearance
after his temptation, was when John Baptiſt pointed to him, ſaying, Be-
hold the Lamb of God, John I. 29. After that, he went up to Jeruſa-
lem, to the paſſover, (John 2.) diſcourſed with Nicodemus, (John 3.)
with the woman of Samaria, (John 4.) and then returned into Galilee,
and preached there. But Matthew, having had his refidence in Galilee,
begins his ſtory of Chriſt’s public miniſtry with his preaching there,
which here we have an account of. Obſerve, º º
F. The time; when Jeſus had heard that John was caſt into priſon,
then he went into Galilee, v. 12. Note, The cry of the ſaints’ ſufferings
comes up into the ears of the Lord Jeſus. If John be caſt into priſon,
Jeſus hears it, takes cognizance of it, and ſteers his courſe accordingly ;
he remembers the bonds and afflićtions that abide his people. Obſerve, 1.
Chriſt did not go into the country, till he heard of John’s impriſonment ;
for he muſt have time given him to prepare the way of the Lord, before
the Lord himſelf appear. Providence wiſely ordered it, that John ſhould
be eclipſed before Chriſt ſhone forth ; otherwiſe the minds of people would
have been diſtraćted between the two ; one would have ſaid, I am of
John, and another, I am of Jéſus. John muſt be Chriſt’s harbinger, but
not his rival. The moon and ſtars are loſt when the ſun riſes. John had
done his work by the baptiſm of repentance, and then he is laid aſide.
The witneſſes were ſlaim when they had finiſhed their teſtimony, and not
The Opening of Chriſt's Miniſtry.
before, Rev. 11. 7. 2. He did go into the country, asſoon as he heard
of John's impriſonment; not only to provide for his own ſafety, know-
ing that the Phariſees in Judea were as much enemies to him as Herod
was to John, but to ſupply the want of John Baptiſt, and to build upon
the good foundation he had laid. Note, God will not leave himſelf with.
out witneſs, nor his church without guides; when he removes one uſe:
| ful inſtrument, he can raiſe up another, for he has the reſidue of the Spi-
rit, and he will do it, if he has work to do. Moſès my ſervant is dead,
John is caſt into priſon; now therefore, Joſhua ariſe; Jéſus ariſe,
II. The place where he preached; in Galilee, a remote part of the
country, that lay furtheſt from Jeruſalem, and was there looked upon
with contempt, as rude and booriſh. The inhabitants of that country
were reckoned ſtout men, fit for ſoldiers, but not polite men, or fit for
ſcholars.
pel; and in this, as in other things, he humbled himſelf.
Obſerve, . . . - - -
1. The particular city he choſe for his reſidence; not Nazareth,
where he had been bred up ; no, he left Nazareth, particular notice is
taken of that, v. 13. And with good reaſon did he leave Nazareth ;
for the men of that city thruſt him out from among them, Luke 4. 29.
He made them his firſt, and a very fair offer of his ſervice, but they re-
jećted him and his doćtrine, and were filled with indignation at him and
it ; and therefore he left Nazareth, and ſhook off the duſt of his feet for
a teſtimony againſt thoſe there, who would not have him to teach them.
Nazareth was the firſt place that refuſed Chriſt, and was therefore re-
fuſed by him. . Note, It is juſt with God, to take the 'goſpel and the
means of grace from thoſe that ſlight them, and thruſt them away. Chriſt
will not ſtay long where he is not welcome. Unhappy Nazareth If
| thou hadſ? known in this thy day the things that belong to thy peace,
how well had it been for thee . But now they are hid from thine eyes.
But he came and dwelt in Capernaum, which was a city of Galilee, but
many miles diſtant from Nazareth, a great city and of much reſort. It
is ſaid here to be on the ſea-coaſt, not the great ſea, but the ſea of Tibe-
rias, an inland water, called alſo the lake of Genneſaret. Cloſe by the
falling of Jordan into this ſea ſtood Capernaum, in the tribe of Naphtali,
but bordering upon Zebulun ; hither Chriſt came, and here he dwelt.
Some think that his father Joſeph had a habitation here, others that he
took a houſe or lodgings at leaſt ; and ſome think it more than probable,
that he dwelt in the houſe of Simon Peter; however, here he fixed, not
conſtantly, for he went about doing good; but this was for ſome time
his head-quarters; what little reſt he had, was there; here he had a
place, though not a place of his own, to lay his head on. And at Ca-
pernaum, it ſhould ſeem, he was welcome and met with better entertain-
ment than he had at Nazareth. Note, If ſome rejećt Chriſt, yet others
will receive him, and bid him welcome. Capernaum is glad of Naza-
reth’s leavings. If Chriſt’s own countrymen be not gathered, yet he
will be glorious. “And thou, Capernaum, haſt now a day of it ; thou
art now lifted up to heaven; be wiſe for thyſelf, and know the time of
thy viſitation.” -
2. The prophecy that was fulfilled in this, v. 14...16. It is quoted,
Iſa. 9. 1, 2, but with ſome variation. The prophet, in that place, is
foretelling a greater darkneſs of afflićtion to befall the contemmers of
Immanuel, than befell the countries there mentioned, either in their firſt
captivity under Benhadad, which was but light, (1 Kings 15. 20.) or
in their ſecond captivity under the Aſſyrian, which was much heavier,
2 Kings 15. 29. The puniſhment of the Jewiſh nation for rejećting the
goſpel, ſhould be forer than either ; (ſee Iſa. 8. 21, 22.) for thoſe cap-
tivated places had ſome reviving in their bondage, and ſaw a great light
again, ch. 9. 2. This is Iſaiah’s ſenſe ; but the Scripture has many ful-
fillings; and the Evangeliſt. here takes only the latter clauſe, which
ſpeaks of the return of the light of liberty and proſperity to thoſe coun-
tries that had been in the darkneſs of captivity, and applies it to the ap-
pearing of the goſpel among them.
The places are ſpoken of, v. 15.
p
The land of Zebulun is rightly ſaid
her going out, Gen. 49. 13. Deut. 33. 18. Of Naphtali, it had been
ſaid, that he ſhould give goodly words, (Gen. 49. 21.) and ſhould be ſº-
tisfied with favour, (Deut. 33. 23.) for from him began the goſpel;
goodly words indeed, and ſuch as bring to a ſoul God’s ſatisfying favour.
The country beyond Jordan is mentiomed likewiſe, for there we ſome-
times find Chriſt preaching, and Galilee of the Gentiles, the upper Ga-
lilee to which the Gentiles reſorted for traffic, and where they were
mingled with the Jews; which intimates a kindneſs in reſerve for the
poor Gentiles. When Chriſt came to Capernaum, the goſpel came to all
Thither Chriſt went, there he ſet up the ſtandard of his goſ-
to be by the ſea coaſt, for Zebulun was a haven gf ships, and rejoiced in
*
*

ST. Viºttiyy, IV. Call of Simon, Andrew, James, and John.
, thoſe places round about ; ſuch diffuſive influence did the Sun of righ-
teouſneſs caſt ! . . . . . . . -
Now concerning the inhabitants of theſe places, obſerve, (1.) The
poſture they were in before the goſpel came among them ; (v. 16.) they
were in. *:::: Note, Thoſe that are without Chriſt, are in the dark,
nay they are
notes not only great darkneſs, as the grave is a land of darkneſs, but great
danger. A man that is deſperately #. and not likely to recover, is in
the valley of the shadow of death, though not quite dead; ſo the poor
people, were in the borders of damnation, though not yet dammed, dead
in law. And which is worſt of all, they were ſitting in this condition.
Sitting is a continuing poſture; where we fit, we mean to ſtay; they
were in the dark, and likely to be ſo, deſpairing to find the way out.
And it is a contented poſture; they were in the dark, and they loved
darkneſs, they choſe it rather than light; they were willingly ignorant.
Their condition was ſad ; it is ſtill the condition of many great and mighty
nations, which are to be thought of, and prayed for, with pity. But
their condition is more fad, . fit in darkneſs in the midſt of goſpel-
light. He that is in the dark becauſe it is night, may be ſure that the
ſun will ſhortly ariſe ; but he that is in the dark, becauſe he is blind,
will not ſo ſoon have his eyes opened. We have the light, but what
will that avail us, if we be not light in the Lord 2 (2.) The privilege
they enjoyed, when Chriſt and his goſpel came among them ; it was as
great a reviving as ever light was to a benighted traveller. Note, When
the goſpel comes, light comes ; when it comes to any place, when it
comes to any ſoul, it makes day there, John 3. 19. Luke 1. 78, 79.
Light is diſcovering, it is direéting; ſo is the goſpel. -
It is a great light ; denoting the clearneſs and evidence of goſpel-re- |
velations ; not like the light of a candle, but the light of the ſun when
he goes forth in his ſtrength. Great in compariſon with the light of the
law, the ſhadows of which were now done away. It is a greal light, for
it diſcovers great things and of vaſt conſequence; it will laſt long, and
{pread far. And it is a growing light, intimated in that word, It is ſprung
up. It was but ſpring of day with them; now the day dawned, which
afterward shone more and more. . The goſpel-kingdom, like a grain of
muſtard-ſeed, or the morning-light, was ſmall in its beginnings, gradual
in its growth, but great in its perfection.
Obſerve, The light ſprang up to them ; they did not go to ſeek it,
but were prevented with the bleſſings of this goodneſs. It came upon
them ere they were aware, at the time appointed, by the diſpoſal of him
who commandeth the morning, and cauſes the day-ſpring to know its place,
that it may take hold of the ends of the earth, Job 38. 12, 13.
The text he preached upon is mentioned, v. 17. From that time, that
is, from the time of his coming into Galilee, into the land of Zebalun
and Naphtali, from that time he began to preach. He had been preach-
ing, before this, in Judea, and had made and baptized many diſciples;
(John 4: 1.) but his preaching was not ſo public and conſtant as now it
began to be. The work of the miniſtry is ſo great and awful, that it is
fit to be entered upon by ſteps and gradual advances.
The ſubjećt which Chriſt dwelt upon now in his preaching, (and it
was indeed the ſum and ſubſtance of all his preaching,) was the very
ſame that John had preached upon ; (ch. 3. 2.) Repent,for the kingdom
of Heaven is at hand; for the goſpel is the ſame for ſubſtance under va-
rious diſpenſations; the commands the ſame, and the reaſons to enforce
them the ſame ; an angel from heaven dares not preach any other goſpel,
(Gal. 1. 8.) and will preach this, for it is the everlaſting goſpel. Fear
God, and, by repentance, give honour to him, Rev. 14. 6,7. Chriſt put
a great reſpešt upon John’s miniſtry, when he preached to the ſame pur-
port that he had preached before him. By this he ſhewed that John
was his meſſenger and ambaſſador; for when he brought the errand him-
ſelf, it was the ſame that he had ſent by him. Thus did God confirm
the word of his meſſengers, Iſa. 44. 26. The Son came on the ſame
errand that the ſervants came on, (ch, 21. 37.) to ſeek fruit, fruits meet
for repentance. . Chriſt had lain in the boſom of the Father, and could
have pre-ased ſublime notions of divine and heavenly things, that ſhould
havé al. cd and amuſed the learned world, but he pitches upon this old,
plain text, Repent, for the kingdom of Heaven is at hand. [1..] This he
preached firſt upon ; he began with this. Miniſters muſt not be antbi-
tious of broaching new opinions, framing new ſchemes, or coining new
expreſſions, but muſt content themſelves with plain, pračtical things, with
the word that is nigh us, even in our mouth, and in our heart. We need
not go up to heaven, nor down to the deep, for matter or language in our
and made way for the further diſcoveries, he deſigned, with the doćtrine
of repentance, If any man will do this part of his will, he ſhall know more
| of his doctrine, John 7, 17, [2.]. This he preached often upon; wherever
he went, this was his ſubjećt, and neither he nor his followers ever reck-
- |oned it worn threadbare, as thoſe would have done, that have itching
arkneſs itſelf; as the darkneſs that was upon the face of
the deep. Nay, they were in the region and shadow of death ; which de-
ears, and are fond of novelty and variety more than that which is truly
edifying. Note, That wheh has been preached and heard before, may
yet very profitably be preached and heard again; but then it ſhould be
preached and heard better, and with new affections; what Paul had ſaid
before, he ſaid again, weeping, Phil. 3. 1, 18. [3.] This he preached
as goſpel; “Repent, review your ways, and return to yourſelves.”
Note, The doćtrine of repentance is right goſpel doćtrine. Not only the
auſtere Baptiſt, who was looked upon as a melancholy, moroſe man, but
the ſweet and gracious Jeſus, whoſe lips dropped as a honey-comb,
preached repentance; for it is an unſpeakable privilege that room is left
for repentance. [4.] The reaſon is ſtill the ſame ; The kingdom of
Heaven is at hand; for it was not reckoned to be fully come, till the
pouring out of the Spirit after Chriſt’s aſcenſion. John had preached
the kingdom of Heaven at hand above a year before this ; but now that
it was ſo much nearer, the argument was ſo much the ſtronger; now is
the ſalvation nearer, Rom. 13. 11. We ſhould be ſo much the more
quickened to our duty, as we ſee the day approaching, Heb. 10. 25.
18. And Jeſus, walking by the ſea of Galilee, ſaw two
brethren, Simon called Peter, and Andrew his brother,
caſting a met into the ſea; for they were fiſhers. 19. Anel
he ſaith unto them, Follow me, and I will make you fiſhers
of men. 20. And they ſtraightway left their nets, and fol-
lowed him. 21. And going on from thence, he ſaw other
two brethren, James the ſon of Zebedee, and John his bro-
ther, in a ſhip with Zebedee their father, mending their
nets; and he called them. 22. And they immediatel
left the ſhip and their father, and followed him. -
When Chriſt began to preach, he began to gather diſciples, who ſhould
now be the hearers, and hereafter the preachers, of his doćtrine, who
ſhould now be witneſſes of his miracles, and hereafter concerning them.
Now, in theſe verſes, we have an account of the firſt diſciples that he
called into fellowſhip with himſelf.
And this was an inſtance, 1. Of effectual calling to Chriſt. In all his
preaching he gave a common call to all the country, but in this he gave
a ſpecial and particular call to thoſe that were given him by the Father.
Let us ſee and admire the power of Chriſt’s grace, own his word to be
the rod of his ſtrength, and wait upon him for thoſe powerful influences
which are neceſſary to the efficacy of the goſpel call—thoſe diſtinguiſh-
ing influences. All the country was called, but thoſe were called out,
were redeemed from among men. Chriſt was ſo manifeſted to them, as
he was not manifeſted unto the world. 2. It was an inſtance of ordina-
tion, and appointment to the work of the miniſtry. When Chriſt, as a
Teacher, ſet up his great ſchool, one of his firſt works was to appoint
uſhers, or under-maſters, to be employed in the work of inſtrućtion. Now
he began to give gifts unto men, to put the treaſure into earthen veſſels.
It was an early inſtance of his care for his church.
Now we may obſerve here, ,
I. Where they were called—by the ſºn of Galilee, where Jeſus was
walking, Capermaum being fituated near that ſea. Concerning this ſea
of Tiberias, the Jews have a ſaying, That of all the ſeven ſeas that God
made, he made a choice of none but this ſea of Genneſaret; which is
very applicable to Chriſt’s choice of it, to honour it, as he often did,
with his preſence and mil acles. Here, on the banks of the ſea, Chriſt
was walking for contemplation, as Iſaac in the field ; hither he went to
call diſciples; not to Herod's court, (for few mighty or noble are
called,) not to Jeruſalem, among the chief prieſts and the elders, but to
the ſea of Galilee ; ſurely Chriſt ſees not as man ſees. Not but that
the ſame power which effeótually called Peter and Andrew, would have
| wrought upon Annas and Caiaphas, for with God nothing is impoſſible ;
but, as in other things, ſo in his converſe and attendance, he would hum-
|ble himſelf, and ſhew that God has choſen the poor of this world. Galilee
was a remote part of the nation, the inhabitants were leſs cultivated and
refined, their very language was broad and uncouth to the curious, their
ſpeech bewrayed them. They who were picked up at the ſea of Galilee,
preaching. As Jöhn prepared Chriſt’s way, ſo Chriſt prepared his own, had not the advantages and improvements, no, not of the more poliſhed



- f ST, MATTHEW, I
... r . * . . . . A r * , 2 • . tº +4++, + = *x's a º
- *
Galileans; yet. thither:Chriſt went, to call his apoſtles that were to be
the prime-miniſters of ſtate in his kingdom, for he chooſes the foolish thing3
of the world, to confound the wiſe. v - -
" II. Who they were. We have an account of the call of two pair of
brothers in theſe verſes—Peter and Andrew, James and John ; the two
former, and, probably, the two latter alſo, had had acquaintance with
Chriſt before, (John 1.40, 41.) but were not till now c
and conſtant attendance upon him. Note, Chriſt brings poor ſouls by
degrees into fellowſhip with himſelf. ... They had been diſciples of John,
aná ſo were the better diſpoſed to follow Chriſt. Note, Thoſe who have
ſubmitted to the diſcipline of repentance, ſhall be welcome to the joys of
faith. We may obſerve concerning them, -
1. That they were brothers. Note, It is a bleſſed thing, when they
who are kinſmen according to the fleſh, §: apoſtle ſpeaks, Rom. 9. 3.)
are brought together into a ſpiritual alliance to Jeſus Chriſt. It is the
honour and comfort of a houſe, when thoſe that are of the ſame family,
are of God’s family. h : • * *
2. That they were fiſhers. Being fiſhers, (1.) They were poor men ;
if they had had eſtates, or any confiderable ſtock in trade, they would
not have made it their trade, however they might have made it their re-
creation. Note, Chriſt does not deſpiſe the poor, and therefore we muſt
not; the poor are evangelized, and the Fountain of honour ſometimes
gives more abundant honour to that part which moſt lacked. (2.) They
were unlearned men, not bred up to books or literature as Moſes was,
who was converſant with all the learning of the Egyptians. Note, Chriſt,
ſometimes chooſes to endow thoſe with the gifts of grace who have leaſt
to ſhew of the gifts of nature. Yet this will not juſtify the bold intru-
ſion of ignorant and unqualified men into the work of the miniſtry; ex-
traordinary gifts of knowledge and utterance are not now to be expected,
but requiſite abilities muſt be obtained in an ordinary way, and without
a competent meaſure of theſe, none are to be admitted to that ſervice.
(3.) They were men of buſineſs, who had been bred up to labour. Note,
Diligence in an honeſt calling is pleaſing to Chriſt, and no hinderance to
a holy life. Moſes was called from keeping ſheep, and David from fol.
lowing the ewes, to eminent employments. Idle. jº. lie more open
to the temptations of Satan than to the calls of Go (4.) They were
men that were accuſtomed to hardſhips and hazards ; the fiſher’s trade,
more than any other, is laborious and perilous ; fiſhermen muſt be often
wet and cold; they muſt watch, and wait, and toil, and be often in peril
by waters. Note, Thoſe who have learned to bear hardſhips, and to run
hazards, are beſt prepared for the fellowſhip and diſcipleſhip of Jeſus
Chriſt. Good ſoldiers of Chriſt muſt endure hardneſs. -
III. What they were doing. Peter and Andrew were then uſing their
nets, they were fiſhing; and James and John were mending their nets,
which was an inſtance of their induſtry and good huſbandry. *
not go to their father for money to buy new nets, but took pains to
men their old ones. It is commendable to make what we have go as far,
and laſt as long, as may be. James and John were with theirJather Ze-
bedee, ready to aſſiſt him, and make his buſineſs eaſy to him. . Note, It
is a happy and hopeful preſage, to ſee children careful of their parents,
and dutiful to them, Obſerve, 1. They were all employed, all very
buſy, and none idle. Note, When Chriſt comes, it is good to be found
doing. “Am I in Chriſt?” is a very needful queſtion for us to aſk
ourſelves; and, next to that, “Am I in my calling 2" 2. They were
differently employed; two of them were fiſhing, and two of them mending
their net. Noté, Miniſters ſhould be always employed, either in teach-
ing or ſtudying; they may always find themſelves ſomething to do, if
it be not their own fault; and mending their nets is, in its ſeaſon, as ne-
ceſſary work as fiſhing. º
IV. What'the call was ; (v. 19.) Follow me, and I will make 3you
jiſhers of men. They had followed Chriſt before, as ordinary diſciples,
(John i. 37.) but ſo they might follow Chriſt, and follow their calling
too; therefore they were called to a more cloſe and conſtant attend-
ance, and muſt leave their calling. Note, Even they who have been
called to follow Chriſt, have need to be called to follow on, and to fol-
low nearer, eſpecially when they are deſigned for the work of the miniſ-
try. Obſerve,
1. What Chriſt intended them for ; I will make you fishers of men ;
this alludes to their former calling. Let them not be proud of the new
honour deſigned them, they are ſtill but fiſhers; let them not be afraid of
the new work cut out for them, for they have been uſed to fiſhing, and
fiſhers they are ſtill. It was uſual with Chriſt to ſpeak of ſpiritual and
heavenly things under ſuch alluſions, and in ſuch expreſſions, as took
riſe from common things that offered themſelves to his view. David
Vol. IV. No. 73.
led into a cloſe
They did
*
|for your ſouls,
| 14, 16.
|ftshers of men. It is he that qualifies men for this work, calls them to
... Chriſt's Miracles in Galilee.
was called from feeding ſheep to feed God’s Iſrael; and when helissa
king, is a ſhepherd. . Note, (1.) Miniſters are fishers of men, not toide:
ſtroy them, but to ſave them, by bringing them into another element.
They muſt fiſh, not for wrath, wealth, honour and preferment, to gain
them to themſelves, but for ſouls to gain them to Chriſt. They watch
º I3, 17.) and ſeek not yours, but you, 2 Cote, 12, .
(2.) It is Jeſus Chriſt that makes them ſo ; I will make you
it, authorizes them in it, and gives them ſucceſs in it; gives them, com-
miſſion to fiſh for ſouls, and wiſdom to win them. Thoſe miniſters
º, º to have comfort in their work, who are thus made by Jeſus
I'llts - w 1 tº * * . . . . . . .
2. What they muſt do in order to this; Follow me. They muſt ſº
parate themſelves to a diligent attendance on him, and ſet themſelves to
a humble imitation of him ; muſt follow him as their Leader. ... Note,
1.) Thoſe whom Chriſt employs in any ſervice for him, muſt, firſt be
fitted and qualified for it. {º} Thoſe who would preach Chriſt, muſt
firſt learn Chriſt, and learn of him. How can we expe&t to bring others
to the knowledge of Chriſt, if we do not know him well ourſelves 2 (3.)
Thoſe who would get an acquaintance with Chriſt, muſt be diligent and
conſtant in their attendance on him. The apoſtles were prepared for .
their work, by accompanying Chriſt all the time that he went in...and out.
among them, A&ts 1. 21. There is no learning comparable to that which
is got by following Chriſt., Joſhua, by miniſtering to Moſes, is fitted to
be his ſucceſſor. (4.) Thoſe who are to fiſh for men, muſt therein fol-
low Chriſt, and do it as he did, with diligence, faithfulneſs, and tender-
meſs. Chriſt is the great Pattern for preachers, and they ought to be
workers together with him. - * -
V. What was the ſucceſs of this call. Peter and Andrew ſtraightway
left their nets ; (v. 20.) and James and John immediately left iñe ship.
and their father ; (v. 22.) and they all followed him. Note, Thoſe who,
would follow Chriſt aright, muſt leave all to follow him. Every chriſ-
tian muſt leave all in affection, fit looſe to all, muſt hate father and no-
ther, (Luke 14, 26.), muſt love them leſs than Chriſt, muſt be ready to
part with his intereſt in them rather than with his intereſt in Jeſus Chriſt;
but thoſe who are devoted to the work of the miniſtry, are, in a ſpecial,
manner, concerned to diſentangle themſelves from all the affairs of this:
life, that they may give themſelves wholly to that work which requires:
the whole man. Now, * * !".
1. This inſtance of the power of the Lord Jeſus, gives us good en-
couragement to depend upon the ſufficiency of his grace. How ſtrong
and effectual is his word . He ſpeaks and it is done. The ſame power
goes along with this word of Chriſt, Follow me, that went along with
that word, Lazarus, come forth ; a power to make willing, Pſ. 110. 3.
2. This inſtance of the pliableneſs of the diſciples, gives us a good ex-
ample of obedience to the command of Chriſt. Note, It is the good
property of all Chriſt’s faithful ſervants to come when they are called,
and to follow their Maſter wherever he leads them. They objećted not
their preſent employments, their engagements to their families, the dif-
ficulties of the ſervice they were called to, or their own unfitneſs for it;
but, being called, they obeyed, and, like Abraham, went out, not know-
ing whither they went, but knowing very well whom they followed.
‘James and John left their father, it is not ſaid what became of him; their.
| mother Salome was a conſtant follower of Chriſt; no doubt, their father
Zebedee was a believer, but the call to follow Chriſt faſtened on the
young ones. Youth is the learning age, and the labouring age. The
prieſts miniſtered in the prime of their time.
23. And Jeſus went about all Galilee, teaching in their
ſynagogues, and º the goſpel of the kingdom,
and healing all manner of ſickneſs and all manner of diſeaſe
among the people. 24. And his fame went throughout
all Syria; and they brought unto him all ſick people that
were taken with divers diſeaſes and torments, and thoſe
which were poſſeſſed with devils, and thoſe which were
lunatic, and thoſe that had the palſy ; and he healed them.
25. And there followed him great multitudes of people
from Galilee, and from Decapolis, and from Jeruſalem, and
from Judea, and from beyond Jordan.
See here, e
I. What an induſtrious Preacher Chriſt was ; He went about all Gali-
I
ST, MATTHEw, v.
fee, teaching in their ſynagogues, and preaching the goſpel of the kingdom.
Obſerve, f What %. ºr: gºel ſ: £º The
kingdom ºf heaven, that is, of grace and glory, is emphatically the king-
dom, the kingdom that was now to come that kingdom which ſhall ſur-
vive, as it doth ſurpaſs, all the kingdoms of the earth. The goſpel is the
charter of that kingdom, containing the King’s coronation oath, by
which he has graciouſly obliged .# to pardon, protećt, and ſave, the
ſubjects of that kingdom ; it contains alſo their oath of allegiance, by
which they oblige themſelves to obſerve his ſtatutes and ſeek his honour;
this is the #. of the kingdom; this Chriſt was himſelf the Preacher
of, that our faith in it might be confirmed. 2. Where he preached—in
the ſynagogues; not there only, but there. chiefly, becauſe thoſe were
the places of concourſe, where wiſdom was to lift up her voice; (Prov.
1, 21.) becauſe they were places of concourſe for religious worſhip, and
there, it was to be hoped, the minds of the people would be prepared to
reteive the goſpel ; and there the ſcriptures of the Old Teſtament were
read, the expoſition of which would eaſily introduce the goſpel of the
kingdom. 3. What pains he took in preaching; He went about all Ga-
lilee teaching. He might have iſſued out a proclamation to ſummon all
to come to him; but, to ſhew his humility, and the condeſcenſions of his
grace, he goes to them; for he waits to be gracious, and comes to ſeek
and Jave. Joſephus ſays, There were above two hundred cities and
towns in Galilee, and all, or moſt of them, Chriſt viſited. He went
about doing good. Never was there ſuch an itinerant preacher, ſuch an
indefatigable one, as Chriſt was ; he went from town to town, to be-
feech poor finners to be reconciled to God. This is an example to mi-
niſters, to lay themſelves out to do good, and to be inſtant and conſtant,
in ſeaſon and out of§: to preach the word.
II. What a powerful Phyſician Chriſt was ; he went about, not only
teaching, but healing, and both with his word, that he might magnify
that above all his name. He ſent his word, and healed them.
Now obſerve,
1. What diſeaſes he cured—all without exception. He healed all
manner of ſickneſs, and all manner of diſeaſe. There are diſeaſes which
are called the reproach of physicians, being obſtinate to all the methods
they can preſcribe; but even thoſe were the glory of this Phyſician, for
he healed them all, however inveterate. His word was the true panphar-
macon—all-heal.
Three general words are here uſed to intimate this; he healed every
Jºckneſs, Néaor, as blindneſs, lameneſs; fever, dropſy ; every diſeaſe, or
languiſhing, Maxxxix, as fluxes and conſumptions; and all torments,
Baadves, as gout, ſtone, convulſions, and ſuch like torturing diſtempers;
whether the diſeaſe was acute or chronical ; whether it was a racking or
a wafting diſeaſe ; none was too bad, none too hard, for Chriſt to heal
with a word’s ſpeaking. º
Three particular diſeaſes are ſpecified; the palſy, which is the greateſt
weakneſs of the body; lunacy, which is the greateſt malady of the mind;
and poſſeſſion of the Devil, which is the greateſt miſery and calamity of
both ; yet Chriſt healed all : for he is the ſovereign Phyſician both of
ſoul and body, and has command of all diſeaſes.
2. What patients he had. A phyſician who was ſo eaſy of acceſs, ſo
ſure of ſucceſs, who cured immediately, without either a painful ſuſpenſe
and expectation, or ſuch painful remedies as are worſe than the diſeaſe;
who cured gratis and took no fees, could not but have abundance of pa-
tients. See here what flocking there was to him from all parts ; great
multitudes of people came, not only from Galilee and the country about,
but even from Jeruſalem and from Judea, which lay a great way off; for
his fame went throughout all Syria, not only among all the people of the
Jews, but among the neighbouring nations, which, by the report that
now ſpread far and near concerning him, would be prepared to receive
his goſpel when afterwards it ſhould be brought them. This is given as
the reaſon why ſuch multitudes came to him. Note, What we hear of
Chriſt from others, ſhould invite us to him. The queen of Sheba was
induced, by the fame of Solomon, to pay him a viſit. The voice of fame
is, “Come and ſee.”. Chriſt both taught and healed. They who came
for cures, met with inſtruction concerning the things that belonged to their
peace. It is well if any thing will bring people to Chriſt; and they who
come to him will find more in him than they expected. Theſe Syrians,
like Naaman the Syrian, coming to be healed of their diſeaſes, many of
them became converts, 2 Kings 5. 15, 17. They ſought health for the
body, and obtained the ſalvation of the ſoul; like Saul, who ſought
the aſſes, and found the kingdom. Yet it appeared, by the iſſue,
that many of thoſe who rejoiced in Chriſt as a Healer, forgot him as a
Teacher.
|
|
Chriſt's Miracles in Galilee.
Now concerning the cures which Chriſt wrought, let us, once for all
obſerve the miracle, the mercy, and the mystery of them.
(1.) The miracle of them. They were wrought in ſuch a manner, as
plainly ſpake them to be the immediate produćts of a divine and ſuperna-
tural power; and they were God’s ſeal to his commiſſion. Nature could
not do theſe things, it was the God of nature; the cures were many, of
diſeaſes incurable by the art of the phyſician, of perſons that were ſtran-
gers, of all ages, and conditions; the cures were wrought openly, before
many witneſſes, in mixed companies of perſons that would have denied
the matter of fact, if they could have had any colour for it. No cure
ever failed, or was afterward called in queſtion; they were wrought
ſpeedily, and not (as cures by natural cauſes) gradually ; they were
perfeót cures, and wrought with a word’s ſpeaking; all which proves
him a Teacher come from God, for, otherwiſe, none could have done the
works that he did, John 3. 2. He appeals to theſe as credentials, ch.
11. 4, 5. John 5. 36. - It was expe&ted that the Meſſiah ſhould work
miracles, (John 7. 31.) miracles of this nature ; (Iſa. 35. 5, 6.) and
, we have this indiſputable proof of his being the Meſfiah ; never was there
any man that did thus; and therefore his healing and his preaching
generally went together, for the former confirmed the latter; thus here
he began to do and to teach, A&ts 1. I. - -
(2.) The mercy of them. . The miracles that Moſes wrought, to
prove his miſſion, were moſt of them plagues and judgments, to intimate
the terror of that diſpenſation, though from God; but the miracles that
Chriſt wrought, were moſt of them cures, and all of them (except the
curfing of the barren fig-tree) bleſfings and favours; for the goſpel-diſ-
penſation is founded, and built up, in love, and grace, and ſweetneſs ;
and the management is ſuch as tends not to affright, but to allure, us to
obedience. Chriſt deſigned by his cures to win upon people, and to in-
gratiate himſelf and his doćtrine into their minds, and ſo to draw them
with the bands of love, Hoſ. 11. 4. The miracle of them proved his
doćtrine a faithful ſaying, and convinced men’s judgments; the mercy of
them proved it worthy of all acceptation, and wrought upon their affec-
tions. They were not only great works, but good works, that he shewed
them from his Father ; (John 10, 32.) and this goodneſs was intended,
to lead men to repentance, (Rom. 2. 4.) as alſo to ſhew that kindneſs,
and beneficence, and doing good to all, to the utmoſt of our power and
opportunity, are eſſential branches of that holy religion which Chriſt came
into the world to eſtabliſh.
(3.) The mystery of them. Chriſt, by curing bodily diſeaſes, intended
to ſhew that his great errand into the world was to cure ſpiritual mala-
dies. He is the š. of righteouſneſs, that ariſes with this healing under
his wings. As the Converter of finners, he is the Phyſician of ſouls, and
has taught us to call him ſo, ch. 9. 12, 13. Sin is the fickneſs, diſéqſe,
and torment, of the ſoul; Chriſt came to take away ſºn, and ſo to heal
theſe. And the particular ſtories of the cures Chriſt wrought, may not
only be applied ſpiritually, by way of alluſion and illuſtration, but, I be-
lieve, are very much intended to reveal to us ſpiritual things, and to ſet
before us the way and method of Chriſt’s dealing with ſouls, in their con-
verſion and ſanétification; and thoſe cures are recorded, that were moſt
fignificant and inſtructive this way ; and they are therefore ſo to be ex-
plained and improved, to the honour and praiſe of that glorious Re-
deemer, who forgiveth all our iniquities, and ſo healeth all our diſeaſes.
CHAP. V.
This chapter, and the two that follow it, are a ſermon ; a famous ſermon ;
the ſermon upon the mount. It is the longest and fullest continued diſc
courſe of our Saviour that we have upon record in all the goſpels. It is a
practical diſcourſe; there is not much of the credenda of christianity
in it—the things to be believed, but it is wholly taken up with the agenda
—the things to be done; theſe Christ began with in his preaching; for
if any man will do his will, he ſhall know of the doćtrine, whether it
be of God. The circumstances of the ſermon being accounted for, (v. 1, 2.)
the ſermon itſelf follows, the ſcope of which is, not to fill our heads with ná.
tions but to guide and regulate our practice. I. He propoſes bleſſèdneſs
as the end, and gives us the character of thoſe who are entitled to bleſſed.
néſ, (very different from the ſentiments of a vain world,) in eight beati-
tudes, which may justly be called paradoxes, v. 3...12. II. He pre-
Jöribes duty as the way, and gives us standing rules of that duty. He
directs his diſciples, 1. To understand what they are—the ſalt of the
earth, and the lights of the world, v. 13.17. 2. To understand what
they have to do—they are to be governed by the moral law. Here is,
(k.) 4 general ratification of the law, and a recommendation of it to us,
*
.*-* g---
as our rule, c. 17:20 (?) A particular rectification of divers miſ:
takes; or, rather, a refºrmation of divers wilful, groſs corruptions, which
the Scribes and Phariſees had introduced in their etpoſitiºn ºf the law;
and an authentic explication of divers"branches which most needed to be
explained and vindicated, v. 20. Particularly, here is an explication,
[i.] Of the fixth commandment, which forbids murder, w!'21...26. [2.]
ºf the ſeventh commandment, against adultery, v. 27.32. [3], Qf
the third commandment, v. 33.37. [4.] Of the law of retalitition,
v. 38.42, [5,.] º the law of brotherly love, v. 43.48. And the
th ſtope ºf the whole is to shew that the lºw isſiritual, ... t º a f º
1. A ND ſeeing the multitude, he went up into a' mouſ-
A. M. tain: and when he was ſet, his diſciplºšcame º
him: 2. And he opened his mouth, and taught them,
ſaying; . . . º . . . . . . . . . . . . . . . . . . .
t
i
*
• p t t -
f • ' -
' ' ,
“. .We have here a general account of this ſermon. . . . . . . . . .
: I. The Preacher was our Lord Jeſus, the Prince of preachers, the
great Prophet of his church, who came into the world tº be the Light ºf
#he world.” “The prophets and . John had done, virtuouſly in preaching,
obiti Chriſt accelled them all. . He is the gternaſ Wiſdom that lay in the
boſºm ºf ithe. Father, befºre all worlds, and perfeótly knew, his will ;
(john 1: 18,) and he is the eternal Word, by whom he has in thºſe last
days ſpoken to us. ' The many miraculous cures wrought by Chriſt in
Galilee, which we read of in the cloſe of the foregoing chapter, were in-
tended to make way for this ſermon, and to diſpoſe people to receive
inſtrućtions from one in whom there appeared ſo much of a divinë power
and goodneſs; and, probably, this ſermon was the ſuffimary, or rehearſal;
of what he had preached up and down in the ſynagogues of Galilee. His:
text was, Repent, for the kingdom of Heaven is áthand. This is a ſermon
on the former part of that text, ſhewing: what it is to repent ; it is to
fireform, both in judgment and pračtice; and he here tells us wherein, in
anſwer to that queſtion, (Mal. 8, 7.). Wherein shall we return 2 He
afterward preached upon the latter part of the text, when, in divers para-
bles; he ſhewed what the kingdom of Heaven is like, ch. 13.- : * : * : *
| If. The place was a mountain in Galilee. As ºn' other' things, ſo in
, this, our Lord Jeſus was but ill accommodated ; he had no convenient
place to preach in, any more than to lay his head-on. While the Scribes
and Phariſees had. Moſes’ chair to fit in, with all poſſible eaſe; homeur,
and ſtate, and there corrupted the law; our Lord Jeſus, the great.
Teacher of truth, is driven out to the deſert, and finds no better a pulpit.
-than a mountain can afford : and not one of the holy mountains neither,
not one of the mountains of Zion, but a common mountain; by: which,
Chriſt, would intimate that there is no fueh diſtinguiſhing holineſs igf
places now, under the goſpel, as there was under the law; but that it is
ihe will of God, that men should pray and preachievery where, any where,
provided it be decent and convenient. . Chriſt preached, this ſermon,
which was an expoſition, of the law, upon & mountain, becauſe upon. a
mountain the law was given; and this was alſo a ſolemii promulgation of
the chriſtian law. But obſerve the difference; when the law was given,
the Lord came down upon the mountain; how the Lord went up ; then,
he ſpake, in thunder and lightning ; now, in a still ſmall voice; then the
people were ordered to keep their diſtance ; now they are invitéd:to:
draw near; a bleſſed change If God’s grace and goodneſs are (asscer-i
tainly they are) his glory, then the glory of the goſpel is the glory that
excels, for grace and truth cºme ly, Jeſus Christ; 2 Cor. 3. 7. Heb.
12. 18, &c. : It was foretold of Zebulun and Iſſachār; two of the tribes
of Galilee, (Deut. 33. 19.) that they shall call, the people to the mous-
tain ; to this mountain we are called, to learn to offer the ſacrifices of
righteouſieſ.' . Now was this he mountain of the Lord, where he taught.
us his ways, Iſā:12. 2, 3. Mic. 4. 1, 2. . . . . . t . .
III. The auditors were his diſciples, who came whic him ; came at his.
gall, as appears by comparing Mark 3. 18. Luke 6, 13. To them he
directed his ſpeech, becauſe they followed him for love and learning,
while others attended him only for cures. He taught them, becauſe they
were willing to be taught, (the meek will he teach his way :) becauſe they
would understand what he taught, which to others was 'fooliſhneſs; and
becauſe they were to teach others; and it was therefore requiſite that
they ſhould have.a. clear and diſtinét knowledge of theſe things them-
ferves. The duties proſoribed in this ſermon were to be conſcientiouſly
Performed by all thoſe that would enter into that kingdom of heaven
which they were ſent to ſet up, with hope to have the benefit of it.
But though this diſcourſe was direéted to the diſciples, it was in the
|| things of God ſhould be ſpoken and heard.
Chriſt's Sermon on the Mount.
hearing of the multitude; for it is ſaid, (Ch. 7.28.) The people were asto-
nished, “Nó bounds were ſet about this mountain, to keep the people off,
as 'were about mount Sinai; (Exod. 19. 12.) for, through Chriſt, we
have acceſs to God, not only to ſpeak to him, but to hear from him.
Nay, 'He' had an eye to the multitude, in preaching this ſermon. When
the fame'of his miracles had brought a vaſt crowd together, he took the
opportunity of ſo great a conflierce of people, to inſtrućt them. Note,
It is an encouragement to a faithful miniſter to caſ; the net of the goſpel
*::::::::::#;".; in hope that ſome will be caught.
The fight of a multitude puts life into ağreacher, which yet muſt ariſe -
from a défire of their prºfit, not his own praiſe: ' ". . . . . . . . . . .
* Iv. The ſºleńnity of his ſerificnis intimated in that word, when he
was ſet. Chfift preached many times ºccaſionally; and by interlocutory
diſcourſes"; ; batſ this was a ſet ſermon, xzº, 23rg, when he had
placed himſelf ſo as to be beſt heard, Hé'ſāt-down as a Judge or Law.
giver. It intimates with what ſedateneſs and compoſure of mind the
º - " He ſat, that the ſcriptures
might be fulfilled, ſ(Mal. 3. 3.) He shall fit as a rifther, to purge away
the droſs, the Sołrupt doćtririšof the ſons of Ijevi. He #. as in the
throne, judging high% (Pſ. 9/4.) for the word e Jhake, shall judge is.
*::::::::: The opened his moiſth, is otly a Hebrew periphrafts of ſpeak-
-ing, asijob. 3.1: Yet ſome think it intimates the ſolemnity of this diſ.
courſe ; the congregation being largé, he raiſed his voice; and ſpake
louder than uſual. He had ſpoken long by his ſervants the prophets, and
opened their mbuihs ; (Ezek 3, 27.<24, 27–33. 22.) but now he
opened his own, and ſpáke with freedom, as one having authority. One
of the ancients has this remark upon it; Chriſt taught much without
"opening his mouth, that is, by his holy and exemplary life; nay, he taught,
when beingſledºs'a lamb to the ſºughter;I'lie'opened not his mouth; but
now he opened his moulh, and taught, that the ſcriptures might öe fiftlled,
Prov. 8. 1, 2, 6." Doth not ºftºn cry—cry on the top of high places.;
'And the opening of her lips shall be right things. He taught them, ac-
cording to the promiſe, (lfa. 54. 13.) All thy children shall be taught
‘gſ the Lord ; for this purpoſe he had the tongue, of the learned, (Iſa.
:50.4.) and the Spirit of the Lord, Iſa. 6H 1. “He taught them what
| was the evil they ſhould abhor, and what the good they ſhould abide
and abound in ; for chriſtianity is not aſhatter of ſpeculation, but is de-
figned to regulate the temper of our minds and the tenor of our conver-
ſations; goſpel-thme is a time of reförtmätion; (Heb. 9, 10.) and by
the goſpel we 'muſt be reformed, muſt be made good, muſt be made better.
The truth;as it is in Jeſús, is the truth which is according to godlineſs, Tit.
I. 1. , sº - * ; . . . . . . . .
- . . . . . . . . . . . . . . . • * * • * * . . . . . . . . . . w
3. Bleſſed are the poor in ſpirit; for their's is the king-
tdom of heaven.” 4, Bleſſed are they that mourn; for they
'ſhall be comförted. "'S. Bleſſed are the meek; for they
ſhäff inherit the "earth. 6. Bleſſed are they which do
hunger and thirſt after righteouſneſs; for they ſhall be
filled. 7, Bleſſed are the merciful ; for they ſhall obtain
mercy. , 8. Bleſſed are the pure in heart; for they ſhall
ſee God, *.g. sº the peacemakers : for they ſhall
#be called the children of God... 10. Bleſſed are they which
are perſecuted for righteouſneſs' ſake; for their's is the
-kingdom of heaven. 11. Bleſſed are ye, when men ſhall
| reviſe you, and perſecute you, and ſhali ſay all manner of
evil againſt you falſely for my ſake; 12. Rejoice, and be
exceeding glad; for great is your reward in heaven ; for
ſo perſecuted they the prophets which were before you.
Chriſt begins' his ſermon with bleſfings, for he came into the world to
bleſs us, (A&ts 3, 26.) as the great High-priest of our profeſſion ; as the
blºſſed Melchizedec ; as he in whom all the families of the earth should be
bleſſed; Gen. 12. 3. He came not only to purchaſe bleſfings for us,
but to pour out and pronounce bleſfings on us ; and here he does it as
one having authority, as one that can command the blºffing, even life fºr
etermore, and that is the bleſfing here again and again promiſed to the
good; his pronouncing of them happy makes them ſö ; for thoſe whom
he bleſſes, are bleſſed indeed. The Old Teſtament ended with a curſe,
(Mal. 4, 6.) the goſpel begins with a bleſſing; for hereunto are we called,
that we should inherit the blºſing. Each of the bleſfings Chriſt here pro-
nounces has a double intention; 1. To ſhew who they are that are to be
A.
accounted truly happy, and what their charaćters are. 2. What that
is—wherein, true happineſs, conſiſts in the promiſes made, to perſons
of certain chara&ers, the performance of which will make them, happy.
Now, t - . . . . . . . . . ... . . . . . .
1. This is deſigned to reëtify the ruinous miſtakes of a blind and car-
nal world. Bleſſedneſs is the thing which men pretend to purſue 5. Who.
will make us to/ee good.” Pſ. 4, 6. But moſt miſtake the end, and form ||
a wrong notion of happineſs; and then no wonder that they miſs the
ST, MATTHEw, v.
way; they chooſe their own deluſions, and court a ſhadow. The gene-
ral opinion is, Bleſſed and happy are they that are rich, and great, and ho-
nourable in the world ; that %. their days in mirth, and their years in
pleaſure; that eat the fat, and drink the ſweet, and carry all before them
with a high hand, and have every ſheaf bowing to their ſheaf; hoppy the
people that is in ſuch a caſe; and their defigns, aims, and ſpurpoſes, are:
accordingly; they bleſ; the covetous, (Pſ. 16. 3.) they will be rich. Now
our Lord Jeſus comes to correót this fundamental error, to advance a
new hypotheſis, and to give us quite another notion of bleſſedneſs and
bleſſed people, which, however paradoxical it may appear to thoſe who
are prejudiced, yet is in itſelf, and appears to be to all who are ſavingly
enlightened, a rule and doćtrine of eternal truth and certainty, by which |
we muſt ſhortly be judged. If this, therefore, be the beginning of Chriſt’s
doćtrine, the beginning of a chriſtian's praćtice muſt be to take his mea-
.. of happineſs from thoſe maxims, and to dire&t his purſuits accord-
2. It is deſigned to remove the diſcouragements of the weak and poor
who receive the goſpel, by aſſuring them that his goſpel did not make
thoſe only happy that were eminent in gifts, graces, comforts, and uſe-
fulneſs; but that even the leaſt in the kingdom of Heaven, whoſe heart was
; . with God, was happy in the honours and privileges of that
ingdom. - . . . . . . . . . . . - . . . . . , ; , : " : !
3. It is defigned to invite ſouls to Chriſt, and to make way for bis law
into their hearts. Chriſt's pronouncing theſe bleſſings, not at the end of
his ſermon, to diſmiſs the people, but at the beginning of it, to prepare
them for what he had further to ſay to them, may remind us .#In Ount
Gerizim and mount Ebal, on which the bleſfings and curfings of the law.
were read, Deut. 27. 12, &c., There the curſes are expreſſed, and the
** ; only implied; here, the bleſſings are expreſſed, and the icurſes
implied; in both, life and death are ſºfare us; but the law appeared,
more as a miniſtration of death, to deter us from ſing:the goſpel as a diſ-
. enſation of life, to allure us to Chriſt, in whom alone all good is to be
had. And they who had ſeen the gracious cures wrought by his hand,
(ch. 4, 23, 24.) and now heard the gracious words proceeding out of his
* would ſay that he was all of a piece, made up of love and ſweet-
"Iſle!8. . . . . . . . . . . . . . . . . . . . . . . .
. . 4. It is defigned to ſettle and ſum up the articles of agreement between
god and man. The ſcope of the divine revelation is to let us know what
God expects from us, and what we máy then expect from him; and no
where is this more fully ſet forth in a few words than hére, not with a
more exa&t reference to each other; and this is that goſpel which we
are required to believe ; for, what is faith but a conformity to theſe cha-
raćters, and a dependence upon theſe promiſes? The way to happineſs-is
here opened, .# made a highway; ić. 35. 8.) and this coming from
the mouth of Jeſus Chriſt, it is intimated that from him, and by him, we
are to receive both the ſeed and the fruit, both the grace required, and
the glory promiſed. Nothing paſſes between God and fallen man, but ||
, through his hand. Some of the wiſer heathen had notions of bleſſed-
neſs different from the reſt of mankind, and looking toward this of our
"Saviour. Seneca, undertaking to deſcribe a bleſſed man, makes it out,
that it is only an honeſt, good man that is to be ſo called: De vita beata,
'cap. iv. Cui nullum bonun inalumqueſt, nift bonus maluſiue animus—
Quem mec extollunt fortuitd, nec frangant—Cui vera voluptase, it volup-
tatum contemptio—Cui unum bonum homeſtas, unum malum turpitudo.— |
. In whoſe eſtimation nothing is good or evil, but a good or evil heart—Whom
no occurrences elate or deject—Whoſe true pleaſure conſiſts in a contempt of
..pleaſure—To whom the only good is virtue, and the only evil vice.
Öur Saviour here gives us eight chara&ters of bleſſed people, which
On each of them a
repreſent to us the principal graces of a chriſtian.
te É. bleſſing is pronounced; Blºſſed are they ; and to each a future
leſſedneſs is promiſed, which is variouſly expreſſed, ſo as to ſuit the na-.
- |
ture of the #. or duty recommended. . .
Do we aſk then who are happy : It is anſwered,
, I. The poor in ſpirit are happy, v. 3. . There is a poor ſpiritedneſs
that is ſo far from making men bleſſed, that it is a fin and a ſnare—co-l
wardice and baſe fear, and a willing ſubjećtion to the luſts of men. But
! .
The Beatitudes.
this poverty of ſpirit is a gracious diſpoſition of ſoul, by which we are
emptied of ſelf, in order to our being filled with Jeſus Chriſt. To be
poor inſpirit is, J. To be contentedly poor, willing to be empty of
worldly wealth, if God orders that to be our lot; to bring our mind to
our condition, when it is a low condition, . Many are poor in the world,
but high in ſpirit, poor and proud, murmuring and complaining, and
blaming their lot, but we muſt accommodate ourſelves to our poverty,
muſt know how to be abaſed, Phil. 4, 12. Acknowledging the wiſdom
of God in appointing us to poverty, we muſt be eaſy in it, patiently
bear the inconveniencies of it, be thankful for what we have, and make
the beſt of that which is. It is to fit looſe to all worldly wealth, and
not ſet our hearts upon it, but cheerfully to bear loſſes and diſappoint-
ments, which may befall us in the moſt proſperous ſtate. . It is not, in
“pride or pretence, to make ourſelves poor; by throwing away what God
has giveh us, eſpecially as thoſe in the church of Rome, who vow pó-
verty, and yet engroſs the wealth of nations ; but, if we be rich in the
world, we muſt be poor inſpirit, that is, we muſt condeſcend to the poor,
and ſympathize with them, as being touched with the feeling of their
infirmities ; we muſt expect and prepare for poverty; muſt not inordi-
nately fear or ſhun it, but muſt bid it welcome, eſpecially when it comes
upon us for keeping a good conſcience, Heb. 19. 34. Job was poor in
pirit, when he bleſſed God in taking away, as well as giving. 2. It is to
be humble and lowly in our own eyes. To be poor in ſpirit, is to think
meanly of ourſelves, of what we are, and have, to do; the poor are often
taken in the Old Teſtament for the humble and ſelf-denying, as oppoſed
to thoſe that are at eaſe, and the proud ; it is to be as little children in
our opinion of ourſelves, weak, fooliſh, and infignificant, ch. 18, 4.—19.
14. Laodicea was poor in ſpirituals, wretchedly and miſerably poor,
and yet rich inſpirit, ſo well increaſed with goods, as to have need of no-
thing, Rev.3.17. On the other hand, Paul was rich in ſpirituals, ex-
celling, moſt in gifts and graces, and yet poor in ſpirit, the leaſt of the
apoſtles, leſs than the leaſt of all ſaints, and nothing in his own account.
. It is to look with a holy contempt upon ourſelves, to value others, and
undervalue ourſelves in compariſon of them. It is to be willing to make
ºlºchep. and mean, and little, to do good ; to become all things
to all men. It is to acknowledge that God is great, and we are meanſ;
, that he is holy, and we are ſinful; that he is all, and we are nothing, leſs
than nothing, worſe than nothing; and to humble ourſelves before him,
and under his mighty hand. 3. It is to come off from all confidence in
our own righteouſneſs and ſtrength, that we may depend only upon the
merit of Chriſt for our juſtification, and the Spirit and grace of Chriſt
for our ſanétification. That broken and contrite ſpirit with which the pub.
lican cried for mercy to a poor ſinner, is this poverty of ſpirit. We muſt
call ourſelves poor, becauſe always in want of God’s grace, always beg-
ging at God’s door, always hanging on in his houſe. . . . . . .
Now, (J.), This poverty in ſpirit is put firſt among the chriſtian
graces. The philoſophers did not reckon humility among their moral
virtues, but Chriſt puts,it firſt. Self-denial is the firſt leſſon to be learned
in his ſchool, and poverty of ſpirit entitled; to the firſt beatitude. The
foundation of all other graces is laid in humility. Thoſe who would
build high, muſt begin low; and it is an excellent preparative for the en-
, trance of goſpel-grace into the ſoul; it fits the ſoul to receive the ſeed.
Thoſe, who are weary and heavy-laden, are the poor in ſpirit, and they
ſhall, find reſt with Chriſt. . . . . . . . . . . ... t - t
2. They are bleſſed. Now they are ſo; in this world. God looks
graciouſly upon them. They are his little ones, and have their angels.
To them he gives more grace; they live the moſt comfortable lives, and
| are eaſy to themſelves and all about them, and nothing comes amiſs to
them ; while high ſpirits are always uneaſy. . . .
. (3.) Their's is the kingdom of Heaven. The kingdom of grace is
compoſed of ſuch ; they only are fit to be members of Chriſt’s church,
which is called the congregation of the poor; (Pſ. 74. 19.) the kingdon
of glory is prepared for them. Thoſe who thus humble themſelves, and
comply with God when he humbles them, ſhall be thus exalted. The
great high ſpirits go away with the glory of the kingdoms of the earth ;
but the humble, mild, and yielding ſouls obtain the glory of the kingdom
of heaven. We are ready to think concerning thoſe who are rich, and
do good with their riches, that, no doubt, their’s is the kingdon of Hea.
ven; for they can thus lay up in ſtore a good ſecurity for the time to
| come : but what ſhall the poor do, who have not wherewithal to do good 2
Why, the ſame happineſs is promiſed to thoſe who are contentedly poor,
as to thoſe who are uſefully rich. If I am not able to ſpend cheerfully
for his ſake, if I can but want cheerfully for his ſake, even that ſhall be
recompenſed. And do not we ſerve a good Maſter then 2
* **, J.--
ST, MATTHEw, V.
I. They that miourn are happy; (v. 4.) Blºſſed are they that mourn.
This is another ſtrange bleſſing, and fitly follows the former. The poor
are accuſtomed to mourn, the graciouſly poor mourn graciouſly. We
are apt to think, Bleſſed are the merry; but Chriſt, who was himſelf a
great Mourner, ſays, Bleſſed are the mourners. There is a ſinful mourn-
ing, which is an enemy to bleſſedneſs—the ſorrow of the world; deſpairing
melancholy upon a ſpiritual account, and diſconſolate grief upon a tem-
poral account. There is a natural mourning, which may prove a friend
to bleſſedneſs, by the grace of God working with it, and ſanétifying the
afflićtions to us, for which we mourn. But there is a gracious mourning,
which qualifies for bleſſedneſs, an habitual ſeriouſneſs, the mind mortified
to mirth, and an ačtual ſorrow. I. A penitential mourning for our
own fins; this is godly ſorrow, a ſorrow according to God; ſorrow for
fin, with an eye to Chriſt, Zech. 12. 10. Thoſe are God’s mourners,
who live a life of repentance, who lament the corruption of their nature,
and their many actual tranſgreſſions, and God’s withdrawings from them;
and who, out of regard to God’s honour, mourn alſo for the fins of
others, and ſigh and cry for their abominations, Ezek. 9, 4. 2. A ſympa-
thizing mourning for the afflićtions of others; the mourning of thoſe
who weep with them that weep, are ſorrowful for the ſolemn aſſemblies, for
the deſolations of Zion, ſº. 3. 18. Pſ. 137. 1.) eſpecially who look
with compaſſion on periſhing ſouls, and weep over them, as Chriſt over Je-
zuſalem. - - -
. Now theſe gracious mourners, (1.) Are blºſſed. As in vain and finful
laughter the heart is ſorrowful, ſo in gracious mourning the heart has a ſe-
rious joy, a ſecret ſatisfaction, which a stranger does not intermeddle with.
They are bleſſed, for they are like the Lord Jeſus, who was a Man of
ſorrows, and of whom we never read that he laughed, but often that he
wept. They are armed againſt the many temptations that attend vain
mirth, and are prepared for the comforts of a ſealed pardon and a ſettled
peace. (2.) They shall be comforted. Though perhaps they are not
immediately comforted, yet plentiful proviſion is made for their comfort;
light is ſown for them; and in heaven, it is certain, they shall be com-
Jorted, as Lazarus, Luke 16. 25. Note, The happineſs of heaven con-
fiſts in being perfeótly and eternally comforted, and in the wiping away
of all tears from their eyes. It is the joy of our Lord ; a fulneſs of joy,
and pleaſures for evermore; which will be doubly ſweet to thoſe who
have been prepared for them by this godly ſorrow. Heaven will be heaven
indeed to thoſe who go mourning thither; it will be a harveſt of joy, the
return of a ſeed-time of tears; (Pſ. 126. 5, 6.) a mountain of joy, to
which our way lies through a vale of tears. See Iſa. 66. 10.
III. The meek are happy; (v. 5.) Bleſſed are the meek. . The meek
are thoſe who quietly ſubmit themſelves to God, to his word, and to his
rod, who follow his dire&tions, and comply with his deſigns, and are
gentle towards all men; (Tit. 3. 2.) who can bear provocation without
being inflamed by it ; are either ſilent, or return a ſoft anſwer; and who
can ſhew their diſpleaſure, when there is occaſion for it, without being
tranſported into any indecencies ; who can be cool when others are hot ;
and in their patience keep poſſeſſion of their own ſouls, when they can
ſcarcely keep poſſeſſion of any thing elſe. They are the meek, who are
rarely and hardly provoked, but quickly and eaſily pacified; and who
would rather forgive twenty injuries than revenge one, having the rule of
their own ſpirits. -
Theſe meek ones are here repreſented as happy, even in this world. 1.
They are blºſſed, for they are like the bleſſed Jeſus, in that wherein par-
ticularly they are to learn of him, ch. 11, 29. They are like the bleſſed
God himſelf, who is Lord of his anger, and in whom fury is not. They
are blºſſed, for they have the moſt comfortable undiſturbed enjoyment of
themſelves, their friends, their God; they are fit for any relation, any
condition, any company ; fit to live, and fit to die. 2. They shall inherit
the earth; it is quoted from Pſ. 37.11. and it is almoſt the only ex-
preſs temporal promiſe in all the New Teſtament. Not that they ſhall
always have much of the earth, much leſs that they ſhall be put off with
that only ; but this branch of godlineſs has, in a ſpecial manner, the promiſe
of the life that now is. Meekneſs, however ridiculed and run down, has a
real tendency to promote our health, wealth, comfort, and ſafety, even in
this world. The meek and quiet, are obſerved to live the moſt eaſy lives,
compared with the froward and turbulent. Or, They shall inherit the
land, ſº it may be read,) the land of Canaan, a type of heaven. So
that all the bleſſedneſs of heaven above, and all the bleſfings of earth be-
neath, are the portion of the meek.
IV. They that hunger and thirst after righteouſneſs are happy, v. 6.
Some underſtand this as a further inſtance of outward poverty, and a low
condition in this world, which not only expoſes men to injury and wrong,
Vol. IV. No. 73.
earth, Amos 2.7.
bleſſings. God will give them what they defire, to their complete ſatiſ.
fačtion.
adequate to its juſt defires; and he will fill thoſe with grace for grace,
i. The Beatitudes.
but makes it in vain for them to ſeek to have juſtice done them; they
hunger and thirst after it, but ſuch is the power on the fide of their op-
preſſors, that they cannot have it; they deſire only that which is juſt
and equal, but it is denied them by thoſe that neither/ear God nor regard
man. This is a melancholy caſe | Yet bleſſed are they, if they ſuffer
theſe hardſhips for, and with, a good conſcience; let them hope in God,
who will ſee juſtice done, right take place, and will deliver the poor from
their oppreſſors, Pſ. 103. 6. Thoſe who contentedly bear oppreſſion,
and quietly refer themſelves to God to plead their cauſe, ſhall in due time
be ſatisfied, abundantly ſatisfied, in the wiſdom and kindneſs which ſhall
be manifeſted in his appearances for them. But it is certainly to be un-
derſtood ſpiritually, of ſuch a deſire, as, being terminated on ſuch an ob-
jećt, is gracious, and the work of God’s grace in the ſoul, and qualifies
for the gifts of the divine favour. 1. Righteouſneſs is here put for all
ſpiritual bleſfings. See Pſ. 24, 5-ch. 6. 33. They are purchaſed for
us by the righteouſneſs of Christ ; conveyed and ſecured by the imputa-
tion of that righteouſneſs to us; and confirmed by the faithfulnes of God.
To have Chriſt made of God to us Righteouſneſs, and to be made the righ-
teouſneſs of God in him ; to have the whole man renewed in righteouſneſs,
ſo as to become a new man, and to bear the image of God; to have an
intereſt in Chriſt and the promiſes—this is righteouſneſs. 2. Theſe we
muſt hunger and thirst after. We muſt truly and really defire them, as
one who is hungry and thirſty, deſires meat and drink, who cannot be ſa-
tisfied with anything but meat and drink, and will be ſatisfied with them,
though other things be wanting. Our deſires of ſpiritual bleſfings muſt
be earneſt and importunate ; “Give me theſe, or elſe I die; everything
elſe is droſs and chaff, unſatisfying ; give me theſe, and I have enough,
though I had nothing elſe.” Hunger and thirst are appetites that return
frequently, and call for freſh ſatisfactions; ſo theſe holy defires reſt not
in any thing attained, but are carried out toward renewed pardons, and
daily freſh É. of grace. The quickened ſoul calls for conſtant meals
of righteouſneſs, grace to do the work of every day in its day, as duly as
the living body calls for food. Thoſe who hunger and thirst will labour
for #: ; ſo we muſt not only deſire ſpiritual bleſfings, but take
pains for them in the uſe of the appointed means. ... Dr. Hammond, in his
Pračtical Catechiſm, diſtinguiſhes between hunger and thrist. Hunger is
a deſire of food to ſuſtain, ſuch is ſanétifying righteouſneſs. . Thirst is
the defire of drink to refreſh, ſuch is juſtifying : ;and the ſenſe.
of our pardon. -
Thoſe who thus hunger and thirst after ſpiritual bleſfings, are bleſſed,
in thoſe defires, and shall be filled with thoſe bleſfings... (1.) They are
bleſſed in thoſe deſires. Though all defires of grace are not grace,
(feigned, faint deſires are not,) yet ſuch a deſire as this, is ; it is an evi-
| t & - º
| dence of ſomething good, and an earnest of ſomething better. It is a de-
| fire of God’s own raiſing, and he will not forſake the work of his own
hands.
Something or other the ſoul will be hungering and thirsting
after ; therefore they are bleſſed who faſten upon the right objećt, which
is ſatisfying, and not deceiving ; and do not pant after the dust of the
Iſa. 55. 2. (2.) They shall be filled with thoſe
It is God only who can fill a ſoul, whoſe grace and favour are
who, in a ſenſe of their own emptineſs, have recourſe to his fulneſs. He
fills the hungry, (Luke 1. 53.) ſatiates them, Jer, 31. 25. The happi-
meſs of heaven will certainly fill the ſoul; their righteouſneſs ſhall be
complete, the favour of God and his image, both in their full perfec-
tlon.
V. The merciful are happy, v. 7. This, like the reſt, is a paradox;
for the merciful are not taken to be the wiſeſt, nor are likely to be the
richeſt ; yet Chriſt pronounces them bleſſed. Thoſe are the merciful, who
are piouſly and charitable inclined to pity, help, and ſuccour, perſons in
; miſery. A man may be truly merciful, who has not wherewithal to be
bountiful or liberal ; and then God accepts the willing mind. We muſt
not only bear our own afflićtions patiently, but we muſt, by chriſtian
ſympathy, partake of the afflićtions of our brethren ; pity muſt be ſhewed,
(Job 6, 14.) and bowels of mercy put on ; (Col. 3.12.) and, being put
on, they muſt put forth themſelves in contributing all we can for the aſ-
fiſtance of thoſe who are any way in miſery. We muſt have compaſſion
on the ſouls of others, and help them ; pity the ignorant, and inſtruct
them ; the careleſs, and warn them ; thoſe who are in a ſtate of fin, and
ſnatch them as brands out of the burning. We muſt have compaſſion on
thoſe who are melancholy and in ſorrow, and comfort them ; (Job
16, 5.) on thoſe whom we have advantage againſt, and not be rigorous
}
and ſevere with them; on thoſe who are in want, and ſupply them;
ST, MATTHEw, v.
which if we refuſe to do, whatever we pretend, we shut up the bowels of
our compaſſion, James 2, 15, 16. 1 John 3. 17, 18. Draw out thy ſoul
, by dealing thy bread to the hungry, Iſa, 58. 7, 10. Nay, a good man is
merciful to his beast. : g
Now, as to the merciful, 1. They are bleſſed ; ſo it was ſaid in the
Old Teſtament; Bleſſed is he that conſiders the poor, Pſ. 41. 1. Herein
they reſemble God, whoſe goodneſs is his glory; in being merciful as he
is merciful, we are, in our meaſure, perfect, as he is perfect. It is an evi-
dence of love to God; it will be a ſatisfaction to ourſelves, to be any way
inſtrumental for the benefit of others. One of the pureſt and moſt re-
fined delights in this world, is that of doing
are the merciful, is included that ſaying ...? Chriſt, which otherwiſe we
find not in the goſpels, It is more bleſſed to give than to receive, Aéts
20. 35. 2. They shall obtain mercy; mercy with men, when they need
it ; he that watereth, shall be watered alſo himſelf; (we know not how
foom we may ſtand in need of kindneſs, and therefore ſhould be kind ;)
but eſpecially mercy with God, for with the merciful he will shew himſelf
merciful, Pſ. 18. 25. The moſt merciful and charitable cannot pretend
to merit, but muſt fly to mercy. The merciful ſhall find with God
Jparing mercy, (ch. 6, 14.) ſupplying mercy, (Prov. 19. 17.) ſustain-
ing mercy, (Pſ. 41. 2.) mercy in that day; (2 Tim. 1. 18.) nay, they
fhall inherit the kingdom prepared for them, (ch. 25. 34, 35.) whereas
they ſhall have judgment without mercy, (which can be nothing ſhort of
hell-fire,) who have shewed no mercy. -
VI. The pure in heart are happy; (v. 8.) Blessed are the pure in
heart, for they shall ſee God. This is the moſt comprehenſive of all the
beatitudes; here holineſs and happineſs are fully deſcribed and put to-
gether. - - - .
§ 1. Here is the moſt comprehenſive character of the bleſſed; they are
the pure in heart. Note, True religion conſiſts in heart-purity. Thoſe
who are inwardly pure, ſhew themſelves to be under the power of pure
and undeftled religion. True chriſtianity lies in the heart, in the purity
of the heart; the washing of that from wickedneſs, Jer. 4, 14. We muſt
lift up to God, not only clean hands, but a pure heart, , Pſ. 24, 4, 5.
1 Tim. l. 5. The heart muſt be pure, in oppoſition to mixture—an ho-
neſt heart that aims well; and pure, in oppoſition to pollution and de-
Jilement; as wine unmixed, as water unmuddied. The heart muſt be
kept pure from fleshly lusts, all unchaſte thoughts and defires ; and from
worldly lusts; covetouſneſs is called filthy lucre ; from all filthineſs of
fleſh and ſpirit, all that which comes out of the heart, and deftles the man.
The heart muſt be purified by faith, and entire for God; muſt be pre-
ſented and preſerved a chaſte virgin to Chriſt. Create in me ſuch a
clean heart, O God!
2. Here is the moſt comprehenſive comfort of the bleſſed ; They ſhall
ſee God. Note, (1.) It is the perfeótion of the ſoul’s happineſs to ſee
God ; ſeeing him, as we may by faith in our preſent ſtate, is a heaven
wpon earth ; and ſeeing him as we ſhall in the future ſtate, is the heaven
of heaven. To ſee him as he is, face to face, and no longer through a
glaſs darkly ; to ſee him as ours, and to ſee him and enjoy him ; to fee
him, and be like him, and be ſatisfied with that likeneſs; (Pſ. 17. 15.)
and to ſee him for ever, and never loſe the fight of him ; this is heaven’s
happineſs. (2.) The happineſs of ſeeing God is promiſed to thoſe,
and thoſe only, who are pure in heart. None but the pure are capable of
Jēeing God, nor would it be a felicity to the impure. What pleaſure
could an unſanétified ſoul take in the viſion of a holy God As he can-
not endure to look upon their iniquity, ſo they cannot endure to look
upon his purity ; nor ſhall any unclean thing enter into the new Jeruſa-
lem; but all that are pure in heart, all that are truly ſanétified, have de-
fires wrought in them, which nothing but the fight of God will ſatisfy ;
and divine grace will not leave thoſe defires unſatisfied.
VII. The peace-makers are happy, v. 9. The wiſdom that is from
above, is firſt pure, and then peaceable ; the bleſſed ones are pure to-
ward God, and peaceable toward men; for with reference to both, con-
ſcience muſt be kept void of offence. The peace-makers are thoſe who
have, 1. A peaceable diſpoſition ; as, to make a lie, is to be given and ad-
dićted to lying, ſo, to make peace, is to have a ſtrong and hearty affec-
tion to peace. I am for peace, Pſ. 120. 7. It is to love, and defire,
and delight in, peace; to be in it as in our element, and to ſtudy to be
quiet. 2. A peaceable converſation ; induſtriouſly, as far as we can, to
preſerve the peace, that it be not broken, and to recover it when it is
broken ; to hearken to propoſals of peace ourſelves, and to be ready to
make them to others; where diſtance is among brethren and neighbours,
to do all we can to accommodate it, and to be repairers of the breaches.
The making of peace is ſometimes a thankleſs office, and it is the lot of
* ,
* .
*.
\,
*%
§
*
*
good. In this world, Bleſſed |
The Beatitudes.
him who parts a fray, to have blows on both ſides; yet it is a good office,
and we muſt be forward to it. Some think that this is intended eſ-
pecially as a leſſon for miniſters, who ſhould do all they can to reconcile
thoſe who are at variance, and to promote chriſtian love among thoſe
under their charge.
Now, (1.) Such perſons are bleſſèd; for they have the ſatisfaction of
enjoying themſelves, by keeping the peace, and of being truly ſervice-
able to others, by diſpoſing them to peace. They are working to-
gether with Chriſt, who came into the world to ſlay all enmities, and to
proclaim peace on earth, (2.) They ſhall be called the children of God;
it will be an evidence to themſelves that they are ſo; God will own
them as ſuch, and herein they will reſemble him. He is the God of
peace; the Son of God is the Prince of peace; the Spirit of adoption.
is a Spirit of peace. Since God has declared himſelf reconcileable to
us all, he will not own thoſe for his children who are implacable in their
enmity to one another ; for, if the peace-makers are bleſſed, woe to the
peace-breakers ; Now by this it appears, that Chriſt never intended to
have his religion propagated by fire and ſword, or penal laws, or to ac-
knowledge bigotry, or intemperate zeal, as the marks of his diſciples.
The children of this world love to fiſh in troubled waters, but the chil-
dren of God are the peace-makers, the quiet in the land.
VIII. Thoſe who are perſecuted for righteouſneſs' ſake, are happy.
This is the greateſt paradox of all, and peculiar to chriſtianity; and
therefore it is put laſt, and more largely infiſted upon than any of the
reſt, v. 10...12. This beatitude, like Pharaoh’s dream, is doubled, be.
cauſe hardly credited, and yet the thing is certain; and in the latter
part there is a change of the perſon, “Bleſſed are ye—ye my diſciples,
and immediate followers. This is that, which you, who excel in virtue,
are more immediately concerned in ; for you muſt neckon upon hardſhips
and troubles more than other men.” Obſerve here, -
1. The caſe of ſuffering ſaints deſcribed ; and it is a hard caſe, and a
very piteous one. . . .
(1.) They are perſecuted, hunted, purſued, run down, as noxious beaſts
are, that are ſought for to be deſtroyed ; as if a chriſtian did caput gerere
lupinum—bear a wolf’s head, as an outlaw is ſaid to do—any one that
finds him may ſlay him ; they are abandoned as the off couring of all
things ; fined, impriſoned, baniſhed, ſtripped of their eſtates, excluded
from all places of profit and truſt, ſcourged, racked, tortured, always
delivered to death, and accounted as ſheep for the ſlaughter. This has
been the effect of the enmity of the ſerpent’s ſeed againſt the holy ſeed,
ever fince the time of righteous Abel. It was ſo in Old Teſtament times,
as we find Heb. l I. 35, &c. Chriſt has told us that it would much
more be ſo with the chriſtian church, and we are not to think it ſtrange,
1 John 3. 13. He has left us an example. h
(2.) They are reviled, and have all manner of evil ſaid againſt them
Jalſely. Nick-names, and names of reproach, are faſteued upon them,
upon particular perſons, and upon the generation of the righteous in
the groſs, to render them odious ; ſometimes to make them deſpicable,
that they may be trampled upon ; ſometimes to make them formidable,
they are powerfully affailed ; things are laid to their charge that they
knew not, Pſ. 35. 10. Jer. 20. 18. A&s 17. 6, 7. Thoſe who have
had no power in their hands to do them any other miſchief, could yet do
this ; and thoſe who have had power to perſecute, have found it neceſſary
to do this too, to juſtify themſelves in their barbarous uſage of them ;
they could not have baited them, if they had not dreſſed them in bear-
ſkins; nor have given them the worſt of treatment, if they had not
firſt repreſented them as the worſt of men. They will revile you, and
perſecute you. Note, Reviling the ſaints is perſecuting them, and will
be found ſo ſhortly, when hard ſpeeches whilſt be accounted for, (Jude
15.) and cruel mockings, Heb. 11.34. They will ſay all manner of euil
of you falſely; ſometimes before the ſtat ºf judgment, as witneſſes; ſome-
times in the ſeat of the ſtormful, with hypocritical mockers at feaſis ; they
are the ſong of the drunkards ; ſometimes to their faces, as Shimei
eurſed David ; ſometimes behind their backs, as the enemics of Jere-
miah did. Note, There is ne cvil ſo black and horrid, which, at one
time or other, has not been ſaid, falſely, of Chriſt’s diſciples and fol.
lowers. -
(3.) All this is for righteouſneſs' ſake, (v. 10.) for my ſake, v. 11. If
for righteouſneſs' ſake, then for Chriſt’s ſake, for he is nearly intereſted in
the work of righteouſneſs. Enemies to righteouſneſs are enemies to
Chriſt. This precludes thoſe from this bleſſedneſs who ſuffer juſtly,
and are evil ſpoken of truly for their real crimes; let ſuch be aſhamed
and confounded, it is part of their puniſhment ; it is not the ſuffering,
but the cauſe, that makes the martyr. Thoſe ſuffer for righteouſneſs”
The Diſciples the Salt of the Earth.
Jake, who ſuffer becauſe they will not fin againſt their conſciences, and
*Who ſuffer for doing that which is good. Whatever pretence perſecutors
have, it is the power of godlineſs that they have an enmity to ; it is
really Chriſt and his righteouſneſs that are maligned, hated, and
perſecuted ; For thy ſake I have borne reproach, Pſ. 69. 9. Rom.
8. 36. &
2. The comforts of ſuffering ſaints laid down. .
ſº They are bleſſed; for they now, in their life-time, receive their
evil things, (Luke 16. 25.) and receive them upon a good account.
They are blºſſed, for it is an honour to them; (A&ts 5.41.) it is an op-
portunity of gº; Chriſt, of doing geod, and of experiencing ſpecial
comforts and viſits of grace, and tokens of his preſence, 2 Cor. 1. 5.
Dan. 3. 25. Rom. 8. 29. * . . . .
(2.) They ſhall be recompenſed; Their's is the kingdom of heaven.
They have at preſent a ſure title to it, and ſweet foretaſtes of it; and
ſhall ere long be in poſſeſſion of it. Though there be nothing in thoſe
fufferings that can, in ſtrictneſs, merit of God, (for the fins of the beſt
deſerve the worſt,) yet this is here promiſed as a reward; (v. 12.)
Great is your reward in heaven ; ſo great, as far to tranſcend the ſervice.
H is in heaven, future and out of fight; but well ſecured, out of the
reach of chance, fraud, and violence. Note, God will provide that thoſe
who loſe for him, though it be life itſelf,"ſhall not loſe by him in the end.
Heaven, at laſt, will be an abundant recompenſe for all the difficulties we
meet with in our way. This is that which has born up the ſuffering ſaints
in all ages—this joy ſet before them. -
(3.) “So perſecuted they the prophets that were before you, v. 12.
They were before you in excellency, above what you are yet arrived at ;
they were before you in time, that they might be examples to you of
Jiffering affliction and of patience, James 5, 10. . They were in like
manner perſecuted and abuſed ; and can you expect to go to heaven in
a way by yourſelves 2 Was not Iſaiah mocked for his line upon line P
Eliſha for his bald head 2 Were not all the prophets thus treated 2
Therefore marvel not at it as a ſtrange thing, murmur not at it as a hard
thing ; it is a comfort to ſee the way of ſuffering a beaten road, and an
honour to follow ſuch leaders. That grace which was/ifficient for
them, to carry them through their ſufferings, ſhall not be deficient to you.
Thoſe who are your enemies are the ſeed and ſucceſſors of them who of
old mocked the meſſengers of the Lord,” 2 Chron. 36. 16. ch. 23. 25.
A&ts 7. 52. - ſº *.
(4.) Therefore rejoice and be exceeding glad, v. 12. It is not enough
to be patient and content under theſe ſufferings as under common afflic-
tions, and not to render railing for railing ; but we muſt rejoice, becauſe
the honour and dignity, the pleaſure and advantage, of ſuffering for
Chriſt, are much more confiderable than the pain or ſhame of it. Not
that we muſt take a pride in our ſufferings, (that ſpoils all,) but we muſt
take a pleaſure in them, as Paul : (2 Cor. 12, 10.) as knowing that
Chriſt is herein before-hand with us, and that he will not be behind-hand
with us, 1 Pet. 4, 12, 13. -
13. Ye are the ſalt of the earth : but if the ſalt have
loſt its ſavour, wherewith ſhall it be ſalted : It is thence-
forth good for nothing, but to be caſt out, and to be
trodden under foot of men. 14. Ye are the light of the
world. A city that is ſet on a hill cannot be hid. 15.
Neither do men light a candle, and put it under a buſhel,
but on a candleſtick; and it giveth light unto all that are
in the houſe. 16. Let your light ſo ſhine before men, that
they may ſee your good works, and glorify your Father
which is in heaven.
Chriſt had lately called his diſciples, and told them that they ſhould
be fishers of men ; here he tells them further what he defigned them to
be—the ſtill of the earth, and lights of the world, that they might be in-
deed what it was expected they ſhould be.
I. Te are the ſalt of the earth. This would encourage and ſupport
them under their ſufferings, that, though they ſhould be treated with
contempt, yet they ſhould really be bleſfings to the world, and the more
fo for their ſuffering thus. The prophets, who went before them, were
the ſalt of the land of Canaan; but the apoſtles were the ſalt of the whole
earth, for they muſt go into all the world, to preach the goſpel. It was
a diſcouragement to them that they were ſo few and ſo weak. What
could they do in ſo large a province as the whole earth P Nothing, if
they were to work by force of arms and dint of ſword; but, being to
work ſilently as ſalt, one handful of that ſalt would diffuſe its favour far
and wide; would go a great way, and work inſenſibly and irrefiſtibly as
leaven, ch. 13. 33. The doćtrine of the goſpel is as ſalt; it is péne-
trating, quick, and powerful; (Heb. 4. 12.) it reaches the heart, A&s
3.37. It is cleanſing, it is reliſhing, and preſerves from putrefaction.
We read of the ſavour of the knowledge of Christ ; º Cor. 2. 14.) for
all other learning is inſipid without that. An ever aſting covenant is
called a covenant of ſalt ; (Numb. 18. 19.) and the goſpel is an everlaſt.
ing goſpel. Salt was required in all the ſacrifices, (Lev. 2. 13.) in
Ezekiel’s myſtical temple, Ezek, 43, 24. Now Chriſt’s diſciples, having
themſelves learned the doćtrine of the goſpel, and being employed to
teach it to others, were as ſalt. Note, Chriſtians, and eſpecially miniſ.
ters, are the ſalt of the earth. -
1. If they be ſuch as they ſhould be, they are as good ſalt, white, and
ſmall, and broken into many grains, but very uſeful and neceſſary. Pliny
ſays, Sinéſale vita humana non poteſt degere—IVithout ſalt, human life
cannot be ſiſtained. See in this, (1.) What they are to be in themſelves
—ſeaſoned with the goſpel, with the ſalt of grace; thoughts and affec-
tions, words and actions, all ſeaſoned with grace, Col. 4. 6. Have ſalt in
yourſelves, elſe you cannot diffuſe it among others, Mark 9, 50. (2.)
What they are to be to others; they muſt not only be good, but do
good; muſt inſinuate themſelves into the minds of people, not to ſerve
any ſecular intereſt of their own, but that they may transform them into
the taſte and reliſh of the goſpel. , (3) What great bleſfings they are
to the world. Mankind, lying in ignorance and wickedneſs, were a vaſt
| heap, ready to putrefy ; but Chriſt ſent forth his diſciples, by their lives
and doctrines, to ſeaſon it with knowledge and grace, and ſo to render
it acceptable to God, to the angels, and to all that reliſh divine things.
(4.) How they muſt expect to be diſpoſed of ; not laid on a heap, they-
muſt not continue always together at Jeruſalem, but muſt be ſcattered
as ſalt upon the meat, here a grain and there a grain; as the Levites
were diſperſed in Iſrael, that, wherever they live, they may communicate
their favour. Some have obſerved, that whereas it is fooliſhly called an
ill omen to have the ſalt fall towards us, it is really an ill omen to have
this ſalt fall from us. -
2. If they be not, they are as ſalt that has lºſt its ſavour. If you, who
ſhould ſeaſon others, are yourſelves unfavoury, void of ſpiritual life,
reliſh, and vigour; if a chriſtian be ſo, eſpecially if a miniſter be ſo, his
condition is very ſad ; for, (1.) He is irrecoverable; Wherewith shall it
be ſtilted 8 Salt is a remedy for unſtvoury meat, but there is no remedy
for unſavoury ſalt. Chriſtianity will give a man a reliſh; but if a man
can take up and continue the profeſſion of it, and yet remain flat and
fooliſh, and graceleſs and infipid, no other doćtrine, no other means, can
be applied, to make him ſavoury. . If chriſtianity do not do it, nothing
will. (2.) He is unprofitable ; It is thenceforth good for nothing; what
uſe can it be put to, in which it will not do more hurt than good As a
man without reaſon, ſo is a chriſtian without grace. A wicked man is
the worſt of creatures; a wicked chriſtian is the worſt of men; and a
wicked miniſter is the worſt of Chriſtians. (3.) He is doomed to ruin
and rejećtion; He ſhall be caſt out—expelled the church and the com-
munion of the faithful, to which he is a blot and a burthen ; and he ſhall
be trodden under foot of men. Let God be glorified in the ſhame and re-
jećtion of thoſe by whom he has been reproached, and who have made
themſelves fit for nothing but to be trampled upon. -
II. Te are the light of the world, v. 14. This alſo beſpeaks their uſe-
fulneſs, as the former, (Sole et ſale nihilutilius—Nothing more uſeful than
the ſun and ſalt, / but more glorious. All chriſtians are light in the
Lord, (Eph. 5.8.) and muſt shine as lights, (Phil. 2. 15.), but miniſ-
ters in a ſpecial manner. Chriſt calls himſelf the Light of the world,
(John 8.12.) and they are workers together with him, and have ſome of
his honour put upon them. Truly the light is ſweet, it is welcome ; the
light of the firſt day of the world was ſo, when it shone out of darkneſs;
ſo is the morning light of every day; ſo was the goſpel, and thoſe that
ſpread it, to all ſenſible people. The world ſat in darkneſs, Chriſt raiſed
up his diſciples to ſhine in it; and, that they may do ſo, from him they
borrow and derive their light, -
This fimilitude is here explained in two things:
1. As the lights of the world, they are illuſtrious and conſpicuous, and
have many eyes upon them. A city that is ſet on a hill, cannot be hid.
The diſciples of Chriſt, eſpecially they who are forward and zealous in
his ſervice, become remarkable, and are taken notice of as beacons. They
are for ſigns, (Iſa. 8, 18.) men wondered at ; (Zech. 3. 8.) all their
neighbours have an eye upon them. Some admire them, commend them,

rejoice in them, and ſtudy to imitate them; others envy them, hate them, -
They are concerned therefore
to walk circumſpectiy, becauſe of their obſervers ; they are as ſpectacles to
cenſure them, and ſtudy, to blaſt them.
the world, and muſt take heed of every thing that looks ill, becauſe they
are ſo much looked at. ' The diſciples of Chriſt were obſcure men before
he called them, but the charaćter he put upon them dignified them, and
as preachers of the goſpel they made a figure; and though they were re-
proached for it by ſome, they were reſpected for it by others, advanced
to thrones, and made
thoſe that honour him. -
2. As the lights of the world, they are intended to illuminate and give
light to others, (v. 15,) and therefore, (1.) They ſhall be ſet up as
lights. Chriſt having lighted theſe candles, they ſhall not be put under
a buſhel; not confined always, as they are now, to the cities of Galilee,
or the loſt ſheep of the houſe of Iſrael, but they ſhall be ſent into all the
world. The churches are the candleſticks, the golden candleſticks, in
which theſe lights are placed, that their light may be diffuſed; and the
goſpel is ſo ſtrong a light, and carries with it ſo much of its own evi-
dence, that, like a city on a hill, it cannot be hid, it cannot but appear to
be from God, to all thoſe who do not wilfully ſhut their eyes againſt it.
It will give light to all that are in the houſe, to all that will draw near to
it, and come where it is. Thoſe to whom it does not give light, muſt
thank themſelves; they will not be in the houſe with it; will not make
a diligent and impartial inquiry into it, but are prejudiced againſt it.
(2.) They muſt shine as lights, [1..] By their good preaching. The
knowlege they have, they muſt communicate for the good of others; not
put it under a bushel, but ſpread it. The talent muſt not be buried in a
napkin, but traded with. The diſciples of Chriſt muſt not muffle them-
ſelves up in privacy and obſcurity, under pretence of contemplation, mo-
deſty, or ſelf-preſervation, but, as they have received the gift, muſt miniſ:
ter the ſame, Luke 12. 3. [2.] By their good living. They muſt be
burning and shining lights ; (John 5. 35.) muſt evidence, in their whole
converſation, that they are indeed the followers of Chriſt, James 3, 13.
They muſt be to others for inſtruction, direction, quickening, and com-
fort, Job 29, 11. - -
See here, First, How our light muſt ſhine—by doing ſuch good works
as men may ſee, and may approve of ; ſuch works as are of good report
among them that are without, and as will therefore give them cauſe to
think well of chriſtianity. We muſt do good works that may be ſeen to
the edification of others, but not that they may be ſeen to our own often-
tation : we are bid to pray in ſecret, and what lies between God and our
ſouls, muſt be kept to ourſelves ; but that which is of itſelf open and
obvious to the fight of men, we muſt ſtudy to make congruous to our pro-
feſſion, and praiſe-worthy, Phil. 4. 8. Thoſe about us muſt not only
hear our good words, but ſee our good works; that they may be con-
vinced that religion is more than a bare name, and that we do not only
make a profeſſion of it, but abide under the power of it.
Secondly, For what end our light muſt ſhine—“That thoſe who ſee
your good works, may be brought, not to glorify you, (which was the
thing the Phariſees aimed at, and it ſpoiled all their performances,) but
to glorify your Father which is in heaveu.” Note, The glory of God is
the great thing we muſt aim at in every thing we do in religion, 1 Pet.
4. 11. In this centre the lines of all our ačtions muſt meet. We muſt
not only endeavour to glorify God ourſelves, but we muſt do all we can
to bring others to glorify him. The fight of our good works will do
this, by furniſhing, them, 1. With matter for praiſe. “Let them ſee
3your good works, that they may ſee the power of God’s grace in you,
and may thank him for it, and give him the glory of it, who has given
ſuch power unto men.” 2. With motives to piety. “Let them ſee
your good works, that they may be convinced of the truth and excel-
lency of the chriſtian religion, may be provoked by a holy, emulation to
imitate your good works, and ſo may glorify God.” Note, The holy,
regular, and exemplary converſation of the ſaints may do much toward
the converſion of finners; thoſe who are unacquainted with religion may
hereby be brought to know what it is. Examples teach. And thoſe
who are prejudiced againſt it, may hereby be brought in love with it, and
- thus there is a winning virtue in a godly converſation.
17. Think not that I am come to deſtroy the law, or
the prophets: I am not come to deſtroy, but to fulfil. 18.
For verily I ſay unto you, Till heaven and earth paſs, one
jot or one tittle ſhall in no wiſe paſs from the law, till all
be fulfilled. 19. Whoſoever therefore ſhall break one of
judges; (Luke 22. 30.) for Chriſt will honour
The law and the Prophets not deſtroyed.
theſe leaſt commandments, and ſhall teach men ſo, he ſhall
be called the leaſt in the kingdom of heaven; but whoſº"
ever ſhall do and teach them, the ſame ſhall be called great
in the kingdom of heaven ; 20. For I ſay unto you, That
except your righteouſneſs ſhall exceed the righteouſneſs of
the Scribes and Phariſees, ye ſhall in no caſe enter into the
kingdom of heaven. - - r
Thoſe to whom Chriſt preached, and for whoſe uſe he gave theſe in-
ſtrućtions to his diſciples, were ſuch as in their religion had an eye, 1. To
the ſtriptures of the Old Teſtament as their rule, and therein Chriſt here
ſhews them they were in the right: . 2. To the Scribes and Phariſees
as their example, and therein Chriſt here ſhews them they were in the
wrong ; for, • -
I. The rule which Chriſt came to eſtabliſh, exactly agreed with the
ſcriptures of the Old Testament, here called the law and the prophets. The
prophets were commentators upon the law, and both together made up
that rule of faith and pračtice which Chriſt found upon the throne in the
Jewiſh church, and here he keeps it on the throne.
I. He proteſts againſt the thought of cancelling and weakening the
Old Testament; Think not that I am come to destroy the law and the pro-
phets. (1.) “Let not the pious Jews, who have an affection for the
law and the prophets, fear that I come to destroy them.” Let them
not be prejudiced againſt Chriſt and his doćtrine, from a jealouſy that
this kingdom he came to ſet up, would derogate from the honour of the
ſcriptures, which they had embraced as coming from God, and of which
they had experienced the power and purity; no, let them be ſatisfied
that Chriſt has no ill deſign upon the law and the prophets. (2.) “Let
not the profane Jews, who have a diſaffection to the law and the prophets,
and are weary of that yoke, hope that I am come to deſtroy them.”
Let not carnal libertines imagine that the Meſſiah is come to diſcharge
them from the obligation of divine precepts, to ſecure to them divine
promiſes to make them happy, and yet to give them leave to live as they
liſt. Chriſt commands nothing new, which was forbidden either by the law
of nature or the moral law, nor forbids any thing which thoſe laws had
enjoined; it is a great miſtake to think that he does, and he here takes
care to reëtify the miſtake ; I am not come to destroy. The Saviour of
ſouls is the Destroyer of nothing but the works of the Devil, of nothing
that comes from God, much leſs of thoſe excellent dićtates which we have
from Moſes and the prophets. No, he came to fulfil them. That is,
[1..] To obey the commands of the law, for he was made under the law,
Gal. 4. 4. He in all reſpects yielded obedience to the law, honoured
his parents, ſanétified the ſabbath, prayed, gave alms, and did that which
never any one elſe did, obeyed perfeótly, and never broke the law in any
|| thing. [2.] To make good the promiſes of the law, and the predićtions
of the prophets, which did all bear witneſs to him. The covenant of
grace is, for ſubſtance, the ſame now that it was then, and Chriſt, the
Mediator of it. [3.] To anſwer the types of the law; thus, (as Biſhop
Tillotſon expreſſes it,) he did not make void, but make good, the cere-
monial law, and manifeſted himſelf to be the Subſtance of all thoſe ſha-
dows. [4] To fill up the defeóts of it, and ſo to complete and perfect it.
Thus the word zangāoa, properly ſignifies. If we confider the law as
a veſſel that had ſome water in it before, he did not come to pour out the
water, but to fill the veſſel up to the brim ; or, as a pićture that is firſt
rough-drawn, diſplays ſome outlines only of the piece intended, which
are afterward filled up ; ſo Chriſt made an improvement of the law and
the prophets by his additions and explications. [5] To carry on the
ſame deſign; the Chriſtian inſtitutes are ſo far from thwarting and con-
tradićting that which was the main deſign of the Jewiſh religion, that
they promote it to the higheſt degree. The goſpel is the time of reſor-
malion, (Heb. 9, 10.) not the repeal of the law, but the amendment of
it, and, conſequently, its eſtabliſhment.
2. He aſſerts the perpetuity of it; that not only he defigned not the
abrogation of it, but that it never ſhould be abrogated; (v. 18.) “ W.erily
Iſtly unto you, I, the Amen, the faithful Witneſs, ſolemnly declare it,
that till heaven and earth paſs, when time ſhall be no more, and the un-
changeable ſtate of recompenſes ſhall ſuperſede all laws, one jot, or one
tittle, the leaſt and moſt minute circumſtance, shall in no wiſe paſs from
the law till all be fulfilled ;” for what is it that God is doing in all the
operations, both of providence and grace, but fulfilling the ſcripture ?
Heaven and earth ſhall come together, and all the fulneſs thereof be
wrapt up in ruin and confuſion, rather than any word of God ſhall fall

w
º * * * *
! ...’, . . . . . . . . . . . . . . . . .
to the ground, or be in vain. The word of the Lord endures for ever,
both that of the law, and that of the goſpel. Obſerve, The care of
God concerning his law extends itſelf even to thoſe things that ſeem to
be of leaſt account in it, the iotas and the tittles ; for whatever belongs
to God, and bears his ſtamp, be it ever ſo little, ſhall be preſerved. The
laws of men are conſcious to themſelves of ſo much imperfeótion, that |
they allow it for a maxim, Apices juris non ſunt jura—The extreme points
of law, are not law, but God will ſtand by and maintain every iota and
tittle of his law. : . .
3. He gives it in charge to his diſciples, carefully to preſerve the law,
and ſhews them the º; of the neglect and contempt of it; (v. 19.)
Whoſoever therefore shall break one of the least commandments of the law
of Moſes, much more any of the greater, as the Phariſees did, who me-
gle&ted the weightier matters of the law, and ſhall teach men ſo as they
did, who made void the commandment of God with their traditions, (ch.
15. 3.) he shall be called the least in the kingdom of heaven." Though
the Phariſees be cried up for ſuch teachers as ſhould be, they ſhall not
be employed as teachers in Chriſt’s kingdom; but whoſbever shall do
and teach them, as Chriſt’s diſciples would, and thereby prove themſelves
better friends to the Old Testament than the Phariſees were, they, though
deſpiſed by men, ſhall be called great in the kingdom of heaven. Note,
(1.) Among the commands of God there are ſome leſs than others;
none abſolutely little, but comparatively ſo. The Jews reckon the leaſt
of the commandments of the law to be that of the bird’s neſt; (Deut.
22. 6, 7.) yet even that had a ſignificance and an intention very great
and confiderable. (2.) It is a dangerous thing, in doćtrine or pračtice,
to diſannul the gaſt of God’s commands; to break them, that is, to go
about either to contract the extent, or weaken the obligation, of them;
whoever does ſo, will find it is at his peril. Thus to vacate any of the
ten commandments, is too bold a ſtroke for the jealous God to paſs by.
It is ſomething more than tranſgreſſing the law, it is making void the
law, Pſ. 119. 126. (3.) That the further ſuch corruptions as theſe
ſpread, the worſe they are. It is impudence enough to break the com-
mand, but it is a greater degree of it to teach men ſo. This plainly re-
fers to thoſe who at this time ſat in Moſes’ ſeat, and by their comments
corrupted and perverted the text. Opinions that tend to the deſtrućtion |
of ſerious godlineſs and the vitals of religion, by corrupt gloſſes on the
ſcripture, are bad when they are held, but worſe when they are propa-
gated and taught, as the word of God. He that does ſo, ſhall be called
least in the kingdom of heaven, in the kingdom of glory; he ſhall never
eomethither, but be eternally excluded ; or rather, in the kingdom of
the goſpel-church. He is ſo far from deſerving the dignity of a teacher
in it, that he ſhall not ſo much as be accounted a member of it. The
prophet that teaches theſe lies, ſhall be the tail in that kingdom ; (Iſa.
9. 15.) when truth ſhall appear in its own evidence, ſuch corrupt teach-
ers, though cried up as the Phariſees, ſhall be of no account with the
wife and good. Nothing makes miniſters more contemptible and baſe
than corrupting of the law, Mal. 2, 8, T1. Thoſe who extenuate and
encourage fin, and diſcountenance and put contempt upon ſtrićtneſs in re-
Pigion and ſerious devotion, are the dregs of the church. But, on the
other hand, [1..] Thoſe are truly honourable, and of great account in
the church of Chriſt, who lay out themſelves by their life and doćtrine
to promote the purity and ſtrićtneſs of pračtical religion ; who both do
and teach that which is good for thoſe who do not as they teach, pull
down with one hand what they build up with the other, and give them-
ſelves the lie, and tempt men to think that all religion is a deluſion; but
thoſe who ſpeak from experience, who live up to what they preach,
are truly great ; they honour God, and God will honour them, (1 Sam.
; } and hereafter they ſhall ſhine as the stars in the kingdom of our
"ather.
II. The righteouſneſs which Chriſt came to eſtabliſh by this rule, muſt
exceed that of the Scribes and Phariſees, v. 20. This was ſtrange doc-
trime to thoſe who looked upon the Scribes and Pharifees as having ar-
rived at the higheſt pitch of religion. The Scribes were the moſt noted
teachers of the law, and the Phariſees the moſt celebrated profeſſors of
it, and they both ſat in Moſes’ chair, (ch. 23. 2.) and had ſuch a repu-
tation among the people, that they were looked upon as ſuper-conform-
able to the law, and people did not think themſelves obliged to be as
good as they ; it was therefore a great ſurpriſe to them, to hear that
they muſt be better than they, or they ſhould not go to heaven; and
therefore Chriſt here avers it with ſolemnity, I ſay unto §ou, It is ſo.
The Scribes and Phariſees were enemics to Chriſt and his doćtrine, and
Yºre great oppreſſors; and yet it muſt be owned, that there was ſome-
thing commendable in them. They were much in faſting, and prayer,
Vol. III. No. 74.
St. MATTHEw, v.
|
Anger without Cauſe forbidden by Chriſt.
and giving of alms; they were punétual in obſerving the ceremonial ap-
pointments, and made it their buſineſs to teach others; they had ſuch an
intereſt in the people, that they thought, if but two men went to heaven,
one would be a Phariſee; and yet our Lord Jeſus here tells his diſciples,
that the religion he came to eſtabliſh, did not only exclude the badneſs,
but excel the goodneſs, of the Scribes and Phariſees. We muſt do more
than they, and better than they, or we ſhall come ſhort of heaven. They
were partial in the law, and laid moſt ſtreſs upon the ritual part of it;
|but we muſt be univerſal, and not think it enough to give the prieſt his
tithe, but muſt give God our hearts. They minded only the outſide, but
we muſt make conſcience of inſide godlineſs. They aimed at the praiſe
and applauſe of men, but we muſt aim at †. with God: they
were proud of what they did in religion, and truſted to it as a righteouſ:
neſs; but we, when we have done all, muſt deny ourſelves, and ſay, We
are unprofitable ſervants, and truſt only to the righteouſneſs of Christ ;
and thus we may go beyond the Scribes and Phariſees. -
21. Ye have heard that it was ſaid by them of old time,
Thou ſhalt not kill; and whoſoever ſhall kill ſhall be in
danger of the judgment: 22. But I ſay unto you, That
whoſoever is angry with his brother without a cauſe, ſhall
be in danger of the judgment: and whoſoever ſhall ſay to
his brother, Raca, ſhall be in danger of the council : but
whoſoever ſhall ſay, Thou fool, ſhall be in danger of hell
fire. , 23. Therefore, if thou bring thy gift to the altar,
and there remembereſt that thy brother hath ought againſt
thee; 24, Leave there thy gift before the altar, and go
thy way; firſt be reconciled to thy brother, and then come
and offer thy gift. 25. Agree with thine adverſary
quickly, while thou art in the way with him; leſt at any
time the adverſary deliver thee to the judge, and the
judge deliver thee to the officer, and thou be caſt into
priſon. 26. Verily I ſay unto thee, Thou ſhalt by no
means come out thence, till thou haſt paid the uttermoſt
farthing. - -
Chriſt, having laid down theſe principles, that Moſes and the prophets
were ſtill to be their rulers, but that the Scribes and Phariſees were to
be no longer their rulers, proceeds to expound the law in ſome particu-
lar inſtances, and to vindicate it from the corrupt gloſſes which thoſe ex-
poſitors had put upon it. He adds not any thing new, only limits and
reſtrains ſome permiſſions which had been abuſed ; and as to the pre-
cepts, ſhews the breadth, ſtrićtneſs, and ſpiritual nature, of them, adding
ſuch explanatory ſtatutes as made them more clear, and tended much to-
ward the perfeóting of our obedience to them. In theſe verſes, he ex-
plains the law of the fixth commandment, according to the true intent
and full extent of it. -
I. Here is the command itſelf laid down ; (v. 12.) We have heard it,
and remember it ; he ſpeaks to them who know the law, who had Moſes
read to them in their ſynagogues every ſabbath-day ; you have heard
that it was ſaid by them, or rather as it is in the margin, to them of old
time, to your forefathers the Jews, Thou shalt not kill. Note, The laws
of God are not novel, upſtart laws; but were delivered to them of old
time; they are ancient laws, but of that nature as never to be antiquated
nor grow obſolete. The moral law agrees with the law of nature, and
the eternal rules and reaſons of good and evil, that is, the reëtitude of
the eternal Mind. Killing is here forbidden, killing ourſelves, killing
any other, dire&tly or indire&tly, or being any way acceſſory to it. The
law of God, the God of life, is a hedge of protection about our lives. It
was one of the precepts of Noah, Gen. 9.5, 6.
II. The expoſition of this command which the Jewiſh teachers con-
tented themſelves with ; their comment upon it was, Whoſoever shall kill,
shall be in danger of the judgment. This was all they had to ſay upon
it, that wilful murderers were liable to the ſword of juſtice, and caſual
ones to the judgment of the city of refuge. The courts of judgment ſat
in the gate of their principal cities ; the judges, ordinarily, were in num-
ber twenty-three ; theſe tried, condemned, and executed, murderers; ſo
that whoever killed, was in danger of their judgment. . Now this gloſs
of their’s upon this commandment was faulty, for it intimated, }. That
the law of the fixth commandment was only external, and forbade no
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more than the ačt, of murder, and laid no reſtraint upon the inward luſts,
from which wars and fightings come. This was indeed the *gºrº JºsvěG.
—the fundamental error of the Jewiſh teachers, that the divine law pro-
hibited only the ſinful'aét, not the finful thought ; they were diſpoſed
haerere in cortice—-to rest in the letter of the law, and they never inquired t
into the ſpiritual meaning of it. Paul, while a Phariſee, did not, till, by ,
the key of the tenth commandment, divine grace let him into the know-
ledge of the ſpiritual nature of all the reſt, Rom. 7. 7, 14. 2... Another
miſtake of their's, was, that this law was merely political and municipal,
given for them, and intended as a directory for their courts, and no more;
as if they only were the people, and the wiſdom of the law muſt die with
them. ..., :
III. The expoſition which Chriſt gave of this commandment; and
we are ſure that according to his expoſition of it we muſt be judged
hereafter, and therefore ought to be ruled now. The commandment is
exceeding broad, and not to be limited by the will of the fleſh, or the will
of men.
1. Chriſt tells them that rash anger is heart-murder; (v. 22.) Who-
Jöever is angry with his brother without a cauſe, breaks the fixth com-
mandment. By our brother here, we are to underſtand any perſon,
though ever, ſo much our inferior, as a child, a ſervant, for we are all
2made of one blood. Anger is a natural paſſion; there are caſes in which
it is lawful and laudable; but it is then,ſinful, when we are angry with-
out cauſe. The word is irº, which fignifies, ſine cauſa, ſºme effectu, et
Jime modo—without cauſe, without any good effect, without moderation ; ſo
that the anger is then finful, (1.) When it is without any juſt provoca-
tion given; either for no cauſe, or no good cauſe, or no great and pro-
portionable cauſe; when we are angry at children or ſervants for that
which could not be helped, which was only a piece of forgetfulneſs or
miſtake, that we ourſelves might eaſily have been guilty of, and for which
we ſhould not have been angry at ourſelves; when we are angry upon
groundleſs ſurmiſes, or for trivial affronts not worth ſpeaking of. (2.)
When it is without any good end aimed at, merely to ſhew our autho-
rity, to gratify a brutiſh paſſion, to let people know our reſentments, and
excite ourſelves to revenge, then it is in vain, it is to do hurt; whereas
if we are at any time angry, it ſhould be to awaken the offender to re-
pentance, and prevent his doing ſo again ; to clear ourſelves, (2 Cor. 7.
11.) and to give warning to others. (3.) When it exceeds due bounds;
when we are hardy and headſtrong in our anger, violent and vehement,
outrageous and miſchievous, and when we ſeek the hurt of thoſe we are
diſpleaſed at. This is a breach of the fixth commandment, for he that
is thus angry, would kill if he could and durſt; he has taken the firſt
ſtep towards it: Cain's killing his brother began in anger; he is a mur-
derer in the accóunt of God, who knows his heart, whence murders pro-
ceed, ch. 15. 19. - r
2. He tells them, that giving opprobrious language to our brother is
tongue-murder, calling him Raca, and Thou fool. When this is done
with mildneſs and for a good end, to convince others of their vanity and
folly, it is not finful. Thus James ſays, O vain man ; and Paul, Thou
Jool ; and Chriſt himſelf, O fools, and ſlow of heart. But when it pro-
ceeds from anger and malice within, it is the ſmoke of that fire which is
kindled from hell, and falls under the ſame charaćter. (1.) Raca is a
ſcornful word, and comes from pride, “Thou empty fellow ;” it is the
language of that which Solomon calls proud wrath, (Prov. 21. 24.)
which tramples upon our brother—diſdains to ſet him even with the dogs
of our flock. This people which knows not the law, is curſed, is ſuch lan-
guage, John 7. 49. (2.) Thou fool is a ſpiteful word, and comes from
hatred ; looking upon him, not only as mean and not to be honoured,
but as vile and not to be loved ; “Thou wicked man, thou reprobate.”
The former ſpeaks a man without ſenſe, this (in ſcripture-language)
ſpeaks a man without grace; the more the reproach touches his ſpiri.
tual condition, the worſe, it is ; the former is a haughty taunting of our
brother, this is a malicious cenſuring and condemning of him, as aban-
domed of God. Now this is a breach of the fixth commandment; ma-
licious ſlanders and cenſures are poiſon under their tongue, that kills ſe-
cretly and ſlowly; bitter words are as arrows that wound ſuddenly, (Pſ.
64. 3.) or as a ſword in the bones. The good name of our neighbour,
which is better than life, is thereby ſtabbed and murdered ; and it is an
evidence of ſuch an ill-will to our neighbour as would ſtrike at his life,
if it were in our power.
3. He tells them, that how light ſoever they made of theſe fins, they
will certainly be reckoned for ; he that is angry with his brother ſhall be
in danger of the judgment and anger of God; he that calls him Raca,
Jhall be in danger of the council, of being puniſhed by the Sanhedrim for
-
The Sixth Commandment expounded.
| reviling an Iſraelite ; but whoſºeverſaith, Thou fool, thou profane perſon, ,
thou child of hell, ſhall be in danger of hell-fire, to which he, condemns:
his brother; ſo the learned Dr. Whitby. Some think, in alluſion to,
the penalties uſed in the ſeveral courts of judgment among the Jews,
Chriſt ſhews that the fin of raſh anger expoſes men to lower or higher,
puniſhments, according to the degrees of its proceeding. . The Jews had
three capital puniſhments, each worſe than the other; beheading, which :
was inflićted by the judgment; ſtoning, by the council or chief Sanhe-
drim ; and burning in the valley of the ſon of Hinnom, which was uſed,
only in extraordinary caſes : it ſignifies, therefore, that raſh anger and
reproachful language are damning fins ; but ſome are more finful than . . .
others, and accordingly there is a greater damnation, and a forer puniſh-
ment reſerved for them : Chriſt would thus ſhew which fin was moſt.
finful, by ſhewing which was it the puniſhment whereof was moſt.
dreadful. . . *
IV. From all this it is here inferred, that we ought carefully to pre-
ſerve chriſtian love and peace with all our brethren, and that if at any.
time a breach happens, we ſhould labour for a reconciliation, by confeſ.
ſing our fault, humbling ourſelves to our brother, begging his pardon,
and making reſtitution, or offering ſatisfaction,for wrong done in word:
or deed, according as the nature of the thing is; and that we ſhould do
this quickly, for two reaſons: - &
1. Becauſe, till this be done, we are utterly unfit for communion with.
God in holy ordinances, v. 23, 24. The caſe ſuppoſed is, “That thy.
brother have ſomewhat againſt thee, that thou haſt injured and offended
him, either really, or in his apprehenſion: if thou art the party offended,
there needs not this delay; if thou have aught against thy brother, make.
ſhort work of it; no more is to be done but to forgive him, (Mark
11. 25.) and forgive the injury; but if the quarrel began on thy fide,
and the fault was either at firſt or afterward thine, ſo that thy brother
has a controverſy with thee, go and be reconciled to him before thou offer
thy gift at the altar, before thou approach ſolemnly to God in the goſpel-
ſervices of prayer and praiſe, hearing the word or the ſacraments.”
| Note, (1.) When we are addreſſing ourſelves to any religious exerciſes,
it is good for us to take that occaſion of ſerious refle&tion and ſelf-exami-
nation: there are many things to be remembered when we bring our gift
to the altar, and this among the reſt, whether our brothen halh aught
againſt us ; then, if ever, we are diſpoſed to be ſerious, and therefore
ſhould then call ourſelves to an account. (2.) Religious exerciſes are
not acceptable to God, if they are performed when we are in wrath :
envy, malice, and uncharitableneſs, are fins ſo diſpleaſing to God, that
nothing pleaſes him which comes from a heart wherein they are predo-
minant, 1 Tim. 2. 8. Prayers made in wrath are written in gall, Iſa.
1. 15.—58. 4. (3.) Love or charity is ſo much better than all burnt-
offerings and ſacrifice, that God will have reconciliation made with an
offended brother before the gift be offered ; he is content to ſtay for
the gift, rather than have it offered while we are under guilt and en-
gaged in a quarrel. (4.) Though we are unfitted for communion with
God, by a continual quarrel with a brother, yet that can be no excuſe
for the omiſſion or neglect of our duty: “Leave there thy gift before the
altar, left otherwife, when thou art gone away, thou be tempted not to
come again.” Many give this as a reaſon why they do not come to
church or to the communion, becauſe they are at variance with ſome
neighbour; and whoſe fault is that One fin will never excuſe another,
but will rather double the guilt. ... Want of charity cannot juſtify the
want of piety. The difficulty is eaſily got over : thoſe who have wronged
us, we muſt forgive ; and thoſe whom we have wronged, we muſt make
ſatisfaction to, or at leaſt make a tender of it, and define a renewal of the
friendſhip, ſo that if reconciliation be not made, it may not be our fault;
and then come, come, and welcome, come and offer thy gift, and it ſhall
be accepted. Therefore we muſt not let the ſun go down upon our wrath
any day, becauſe we muſt go to prayer before we go to ſleep; much
leſs let the fun riſe upon our wrath on a ſabbath-day, becauſe it is a day
of prayer.
2. Becauſe, till this be done, we lie expoſed to much danger, v. 25, 26.
It is at our peril if we do not labour after an agreement, and that
quickly, upon two accounts : *
(1.) Upon a temporal account. If the offence we have done to our
brother, in his body, goods, or reputation, be ſuch as will bear an action,
in which he may recover confiderable damages, it is our wiſdom, and it is
duty to our family, to prevent that by a humble ſubmiſſion and a juſt
and peaceable ſatisfaction ; left otherwiſe he recover it by law, and put
us to the extremity of a priſon. In ſuch a caſe it is better to compound
| and make the beſt terms we can, than to ſtand it out; for it is in vain
- -- - - .* ... • # - - . . . .
...ofsaqa'iz, 3:10 tº fiftſtrºioſ) i, º ori T ST:MATTHEW, V.i. The Seventh Commandment expounded.

to cºntend, with the law, and there is danger of our being cruſhed by
it. “Many ruin their eſtates by an obſtinate perſiſting in the offences
they have given, which w
at firſt, Solomon's advice in caſe of ſuretiſhip is, Go, humble thºſelf,
and ſo ſecure and deliver thiſelſ, Prov, 6.1.5. It is good to agree, |
for the law is coſtly. Though we muſt be, merciful to thoſe we have |
advantage againſt, yet we muſt be juſt to thoſe that have advantage
againſt us, as far as we are able. “Agree, and compound with thine ad-
verſary quickly, leſt he be exaſperated by thy ſtubbornneſs, and provoked
to infiſt upon the utmoſt demand, and will not make thee the abatement
which at firſt he would have made.” A priſon is an uncomfortable place
to thoſe who are brought to it by their own pride and prodigality, their |
own wilfulneſs and folly.
(2.) Upon a ſpiritual account. “ Go, and be reconciled to thy brother,
be juſt to him, befriendly with him, becauſe while the quarrel continues, as
thou art unfit to bring thy gift to the altar, unfit to come to the table of the
Lord, ſo thou art unfit to die; if thou perfiſt in this fin, there is danger
left thou be ſuddenly ſnatched away by the wrath of God, whoſe judg-
ment thou canſt not eſcape nor except againſt; and if that iniquity be
laid to thy charge, thou art undone for ever.” Hell is a priſon for all
that live and die in malice and uncharitableneſs, for all that are conten-
tious, (Rom. 2. 8.) and out of that priſon there is no reſcue, no redemp-
w
* * -
tion, no eſcape, to eternity. \ * r ‘. .
This is very applicable to the great buſineſs of our reconciliation to
God through Chriſt; Agree with him quickly, whilſt thou art in the way.
Note, [1..] The great God is an Adverſary to all finners, 'Aſſºix@.—A
law-adverſary; he has a controverſy with them, an action againſt them.
[2.] It is our concern to agree with him, to acquaint ourſelves with him,
that we may be at peace, Job 22, 21. 2 Cor. 5. 20. [3.] It is our wiſ.
dom to do this quickly, while we are in the way. While we are alive,
we are in the way; £, death, it will be too late to do it; therefore
give not ſleep to thine eyes till it be done. [4.] They who continue in a
ſtate of enmity to God, are continually expoſed to the arreſts of his
juſtice, and the moſt dreadful inſtances of his wrath. Chriſt is the
Judge, to whom impenitent finners will be delivered; for all judgment is
committed to the Son : he that was reječted as a Saviour, cannot be eſ.
caped as a Judge, Rev. 6, 16, 17. It is a fearful thing to be thus
turned over to the Lord Jeſus, when the Lamb ſhall become a Lion.
Angels are the officers to whom Chriſt will deliver them : (ch. 13.
41, 42.) devils are ſo too, having the power of death, as executioners to
all unbelievers, Heb. 2. 14. Hell is the priſon, into which thoſe will
be caſt that continue in a ſtate of enmity to God, 2 Pet. 2. 4. [5.]
Damned finners muſt remain in it to eternity; they ſhall not depart till
they have paid the uttermoſºfarthing, and that will not be to the utmoſt ages
of eternity : Divine juſtice will be for ever ſatisfying, but never ſatisfied.
27. Ye have heard that it was ſaid by them of old time,
Thou ſhalt not commit adultery: 28. But I ſay unto you,
That whoſoever looketh on a woman to luſt after her,
hath committed adultery with her already in his heart.
29. And if thy right eye offend thee, pluck it out, and
caſt it from thee: for it is profitable for thee that one of
thy members ſhould periſh, and not that thy whole body
ſhould be caſt into hell. 30. And if thy right hand offend
thee, cut it off, and caſt it from thee: for it is profitable
for thee that one of thy members ſhould periſh, and not
that thy whole body ſhould be caſt into hell. 31. It hath
been ſaid, Whoſoever ſhall put away his wife, let him give
her a writing of divorcement: 32. But I ſay unto you,
That whoſoever, ſhall put away his wife, ſaving for the
cauſe of fornication, cauſeth her to commit adultery: and
whoſoever ſhall marry her that is divorced, committeth
adultery. -
We have here an expoſition of the ſeventh commandment, given us by
the ſame hand that made the law, and therefore was fitteſt to be the in-
tºrpreter of it : it is the law againſt uncleanneſs, which fitly follows upon
the former ; that laid a reſtraint upon ſinful paſſions, this upon finful ap-
Petites, both which ought always to be under the government of reaſon
*d conſcience, and if indulged are equally pernicious.
uld ſoon have been pacified by a little yielding |
I. The command is here laid down, (v, 17.) Thou shalt not commit.
adullery : which includes a prohibition of all other ačts of uncleanneſs, ,
and the deſire of them ; but the Phariſees, in their expoſitions of this .
command, made it to extend no further than the ağt of adultery, ſuggeſt-
ing, that if the iniquity was only regarded in the heart, and went no fur-,
ther, God could not hear it, would not regardit, (Pſ 66, 18.) and
therefore they thought it enough to be able to ſay, that they, were fio,
adulterers, Luke 18, 11. . . . . . . . . . . . . . . . . ‘. …,
II. It is here explained in the ſtrićtneſs of it, in three things, which ,
would ſeem new and ſtrange to thoſe who had been always governed,
by º tradition of the elders, and took all for oracular that they.
taught. - • . . . . . . . . .
1. We are here taught, that there is ſuch a thing as heart-adultery, f
adulterous thoughts and diſpoſitions, which never proceed to the aët of ,
adultery or fornication; and perhaps the defilement which theſe giye to .
the ſoul, that is here ſo clearly aſſerted, was not only included in theſeº,
venth commandment, but was ſignified and intended in many of thoſe :
ceremonial pollutions under the law, for which they were to wash their ,
clothes, and bathe their flesh in water. Whoſoever looketh on a woman, ;
(not only another man’s wife, as ſome would have it, but any womans);,
to lust after her, has committed adultery with her in his heart, v. 28. This,
command forbids not only the acts of fornication or adultery, but; (1.)”
All appetites to them, all luſting after the forbidden obječt; this is the, '
beginning of the fin, lºſt conceiving. (Jam. 1.15.) it is a bad, ſtep to--
ward the ſin; and where the luſt is dwelt upon and approved, and the z
wanton defire is rolled under the tongue as a ſweet morſel, it is the com-º.
miſſion of the fin, as far as the heart can do it; there wants nothing but
a convenient opportunity for the fin itſelf. Adultera mens est—The mind ,
is debauched. Ovid. Luſt is conſcience baffled or biaſed; biaſſed, if,
- ; ; ; ; ; ; ; ; , , . .
• * : * ' . ; :

(2.) All approaches toward them; feeding the eye with the fight of
looking till I do luſt, or looking to gratify the luſt, where further ſatiſ-
faćtion cannot be obtained. The eye is both the inlet and outlet of a
great deal of wickedneſs of this kind, witneſs Joſeph’s miſtreſs, (Gen.
39. 7.). Samſon, (Judg. 16. 1.) David, 2 Sam. 11.2. We read of
eyes full of adultery, that cannot ceaſe from ſin, 2 Pet. 2. 14. What
need have we, therefore, with holy Job, to make a covenant with our eyes, ,
to make this bargain with them, that they ſhould have the pleaſure of -
beholding the light of the ſun and the works of God, provided.they
would never faſten or dwell upon any thing that might occaſion impure
imaginations or defires; and under this penalty, that if they did, they ,
muſt ſmart for it in penitential tears, Job 31. 1. What have we the .
covering of the eyes for, but to reſtrain corrupt glances, and to keep.
out their defiling impreſſions 2 This forbids alſo the uſing of any other
of our ſenſes to ſtir up luſt. If inſmaring looks are forbidden fruit, much
more unclean diſcourſes, and wanton dalliances, the fuel and bellows of
this helliſh fire. Theſe precepts are hedges about the law of heart-,
purity, v. 8. And if looking be luſt, they who dreſs and deck, and ex-
poſe themſelves, with deſign to be looked at and luſted after, (like Je-
zebel, that painted her face and tired her head, and looked out of the win-
dow,) are no leſs guilty. Men fin, but devils tempt to fin.
2. That ſuch looks and ſuch dalliances are ſo very, dangerous and der,
ſtructive to the ſoul, that it is better to loſe the eye and the hand, that
thus offend, than to give way to the fin, and periſh eternally in it. This,
leſſon is here taught us, v. 29, 30. Corrupt nature would ſoon obječt.
againſt the prohibition of heart-adultery, that it is impoſſible to be go-.
verned by it ; “It is a hard ſaying, who can bear it 2 Fleſh and blood
cannot but look with pleaſure upon a beautiful woman ; and it is im-,
poſſible to forbear luſting after and dallying with ſuch an objećt.” Such,
pretences as theſe will ſcarcely be overcome by reaſon, and therefore,
muſt be argued againſt with the terrors of the Lord, and ſo they are here
argued againſt. | - . . . . . . . . . )
1.) It is a ſevere operation that is here preſcribed for the preventing
of theſe fleſhly luſts. If thy right eye offend thee, or cauſe thee to, of:
fend, by wanton glances, or wanton gazings, upon forbidden objećts; if
thy right hand offend thee, or cauſe thee to offend, by wanton dalliances;
and if it were indeed impoſſible, as is pretended, to govern the eye and
| the hand, and they have been ſo accuſtomed to theſe wicked pračtices,
that they will not be withheld from them; if there were no other way
to reſtrain them, (which, bleſſed be God, through his grace, there is,)
it were better for us to pluck out the eye, and cut off the hand, though the
right eye and right hand, the more honourable and uſeful, than to indulge
them in fin to the ruin of the ſoul. And if this muſt be ſubmitted to, at
it ſay nothing againſt the fin; baffled, if it prevail not in what it ſays. ;
the forbidden fruit ; not only looking for that end, that I may luſt; but . .
*
- - - * . --- - - - - - -
r > - - - -
* * * ' ...' ..." • ." . * * . . ; * * * * - * * -
the thought of which nature ſtartles, much more muſt we reſolve to keep
under the body, and to bring it into ſubjection ; to live a life of mortifica-
tion and ſelf-denial; to keep a conſtant watch over our own hearts, and
to ſuppreſs the firſt riſing of luſt and corruption there; to avoid the oc-
caſions of fin, to reſiſt the beginnings of it, and to decline the company
of thoſe who will be a ſnare to us, though ever ſo pleaſing; to keep out
of Harm’s way, and abridge ourſelves in the uſe of lawful things, when
we find them temptations to us; and to ſeek unto God for his grace, and
depend upon that grace daily, and ſo to walk in the Spirit, as that we
may not fiftl the lusts of the flesh ; and this will be as effectual as cutting
off a right hand or pulling out a right eye; and perhaps as much againſt
the grain to fleſh and blood; it is the deſtrućtion of the old man.
. (2.) It is a ſtartling argument that is made uſe of to enforce this
preſcription; (v. 29.) and it is repeated in the ſame words, (v. 30.) be-
cauſe we are loth to hear ſuch rough things; (Iſa. 30. 10.) It is profit-
able for thee that one of thy members should perish, though it be an eye or
a hand, which can be worſt ſpared, and not that thy whole body should be
cast into hell. Note, [1..] It is not unbecoming a miniſter of the goſpel
to preach of hell and damnation ; nay, he must do it, for Chriſt himſelf
did it; and we are unfaithful to our truſt, if we give not warning of the
wrath to come. [2] There are ſome fins from which we need to be
Javed with fear, particularly fleshly lusts, which are ſuch natural brute
beasts as cannot be checked, but by being frightened; cannot be kept
from a forbidden tree, but by a cherubim with a flaming ſcord. [3]
When we are tempted to think it hard to deny ourſelves, and to crucift,
jleshly lusts, we ought to confider how much harder it will be to lie for
ever in the lake that burns with fire and brimstone; thoſe do not know or
do not believe what hell is, that will rather venture their eternal ruin in
thoſe flames, than deny themſelves the gratification of a baſe and brutiſh
luſt. [4.] In hell there will be torments for the body; the whole body
will be cast into hell, and there will be torment in every part of it; ſó
that if we have any care of our own bodies, we ſhall poſéſ, them in ſanc-
tification and honour, and not in the luffs of uncleanneſs. [5.] Even
thoſe duties that are moſt unpleaſant to fleſh and blood, are profitable for
als; and our Maſter requires nothing from us but what he knows to be
for our advantage. - - - * "
3: That men’s divorcing their wives upon diſlike, or for any other
cauſe except adultery, however tolerated and practiſed among the Jews,
was a violation of the ſeventh commandment, as it opened a door to adul.
tery, v. 31, 32. Here obſerve,
(1.) How the matter now ſtood with reference to divorce. It hath
been ſaid, (he does not ſay, as before, It hath been ſaid by them of old
time, becauſe this was not a precept, as thoſe were, though the Phariſees
were willing ſo to underſtand it, (ch. 19. 7.) but only a permiſſion,)
* Whoſoever shall put away his wife, let him give her a bill of divorce; let
him not think to do it by word of mouth, when he is in a paſſion; but
let him do it deliberately, by a legal inſtrument in writing, atteſted by
witneſſes; if he will diſſolve the matrimonial bond, let him do it ſo-
lemnly.” Thus the law had prevented raſh and haſty divorces; and
perhaps at firſt, when writing was not ſo common among the Jews, that
made divorces rare things ; but in proceſs of time they became very
common, and this direction how to do it when there was juſt cauſe for it,
was conſtrued into a permiſſion of it, for any cauſe, ch. ig. 3.
(2.) How this matter was reëtified and amended by our Saviour. He
reduced the ordinance of marriage to its primitive inſtitution, They two
shall be one flesh, not to be eaſily ſeparated, and therefore a divorce is not
to be allowed, except in caſe of adultery, which breaks the marriage-co-
venant ; but he that puts away his wife upon any other pretence, cauſeth
her to commit adultery, and him alſo that ſhall marry her when ſhe is thus
divorced. Note, Thoſe who lead others into temptation to fin, or leave
them in it, or expoſe them to it, make themſelves guilty of their fin, and
will be accountable for it. This is one way of being partaker with adul.
.derers, Pſ, 50. 18.
33. Again, ye have heard that it hath been ſaid by them
of old time, Thou ſhalt not forſwear thyſelf, but ſhält per-
form unto the Lord thine oaths; 34. But I ſay unto you,
Swear not at all ; neither by heaven, for it is God's
throne; 35. Nor by the earth, for it is his footſtool :
neither, by Jeruſalem, for it is the city of the great King.
36. Neither ſhalt thou ſwear by thy head, becauſe thou
canſt not make one hair white or black. 37. But let
ST, MATTHEW, W. C.
i
º
*
|
d
i
h
|
|
| (2 Cor. 1. 23.) when there was a neceſſity for it.
The Third Commandment expounded.
your communication be, Yea, yea; Nay, nay; for what-
ſoever is more than theſe cometh of evil. " . º
We have here an expoſition of the third commandment, which we are
the more concerned rightly to underſtand, becauſe it is particularly ſaid,
that God will not hold him guiltleſs, however he may hold himſelf, who
breaks this commandment, by taking the name of the Lord God in vain.
Now as to this command, * * * * . . . -
I. It is agreed on all hands that it forbids perjury, forſwearing, and the
violation of oaths and vows, v. 33. This was ſaid to them of old time,
and is the true intent and meaning of the third commandment. Thou
shalt not uſe, or take up, the name of God (as we do by an oath) in vain,
or unto vanity, or a lie. He hath not lift up his ſoul unto vanity, is ex-
pounded in the next words, nor ſworn deceitfully, Pſ, 24. 4. Perjury is,
a fin condemned by the light of nature, as a complication of impiéty to-
ward God and injuſtice toward man, and as rendering a man highly ob-
noxious to the divine wrath, which was always judged to follow ſo in-,
fallibly upon that fin, that the forms of ſwearing were commonly turned
into execrations or imprecations ; as that, God do ſo to me, and more
alſo ; and with us, So help me, God; wiſhing I may never have any help
from God, if I ſwear falſely. Thus, by the conſent of nations, have
men curſed themſelves, not doubting but that God would curſe them, if
. lied againſt the truth then, when they ſolemnly called God to wit-
nels to lt. - - - - -
It is added, from ſome other ſcriptures, but shalt perform unto the Lord
thine oaths ; º 30. 2.) which may be meant, either, 1. Of thoſe
promiſes to which God is a party, vows made to God; theſe muſt be
| punétually paid : (Eccl. 5. 4, 5.) or, 2. Of thoſe promiſes made to our
brethren, to which God was a Witneſs, he being appealed to concerning
our fincerity; theſe muſt be performed to the Lord, with an eye to him,
and for his ſake: for to him, by ratifying the promiſe with an oath, we
have made ourſelves debtors; and if we break a promiſe ſo ratified, we
have not lied unto men only, but unto God.
II. It is here added, that the commandment does not only forbid falſe
ſwearing, but all raſh, unneceſſary ſwearing ; Swear not at all, v. 34.
Compare Jam. 5. 12. Not that all fºearing is finful, ſo far from that,
if rightly done, it is a part of religious worſhip, and we in it give unto
God the glory due to his name. See Deut. 6, 13.−10. 20. Iſa. 45, 23.
Jer, 4.2. We find Paul confirming what he ſaid by ſuch ſolemnities,
In ſwearing, we
pawn the truth of ſomething known, to confirm the truth of ſomething
doubtful or unknown ; we appeal to a greater knowledge, to a higher
court, and imprecate the vengeance of a righteous Judge, if we ſwear de-
ceitfully. -
Now the mind of Chriſt in this matter is,
I. That we muſt not ſwear at all, but when we are duly called to it,
and juſtice or charity to our brother, or reſpect to the commonwealth,
make it neceſſary for the end of ſtrife, (Heb. 6. 16.) of which neceſſity
the civil magiſtrate is ordinarily to be the Judge. We may be ſworn,
but we muſt not ſwear; we may be adjured, and ſo obliged to it, but we
muſt not thruſt ourſelves upon it for our own worldly advantage.
2. That we muſt not ſwear lightly and irreverently in common diſ-
courſe ; it is a very great fin to make a ludicrous appeal to the glorious
Majeſty of heaven, which being a ſacred thing ought always to be very
ſerious ; it is a groſs profanation of God’s holy name, and of one of the
holy things which the children of Iſrael ſanctify to the Lord; it is a fin
| that has no cloak, no excuſe for it, and therefore a figu of a graceleſs
heart, in which enmity to God reigns; Thine enemies take thy name in
'U(1172,
3. That we muſt in a ſpecial manner avoid promiffory oaths, of which
Chriſt more particularly ſpeaks here, for they are oaths that are to be
performed. The influence of an affirmative oath immediately ceaſes,
when we have faithfully diſcovered the truth, and the whole truth ; but
a promiſſory oath binds ſo long, and may be ſo many ways broken, by
the ſurpriſe as well as ſtrength of a temptation, that it is not to be uſed
but upon great neceſſity ; the frequent requiring and uſing of oaths, is a
refle&tion upon chriſtians, who ſhould be of ſuch acknowledged fidelity,
as that their ſober words ſhould be as ſacred as their ſolemn oaths. .
4. That we muſt not ſwear by any creature. It ſhould ſeem there
were ſome, who, in civility, (as they thought) to the name of God,
would not make uſe of that in ſwearing, but would ſwear &y heaven or
earth, &c. This Chriſt forbids here, (v. 84.) and ſhews that there is
nothing we can ſwear by, but it is ſome way or other related to God,
Mwho is the Fountain of all beings, and therefore that it is as dangerous to
ST, MATTHRW, V.
The Law of Retaliation expounded.
fwear by them, as it is to ſwear by God himſelf; it is the verity of the
creature that is laid at ſtake ; now that cannot be an inſtrument of teſti-
mony, but as it has regard to God, who is the Jümmum verum—the chief
truth. As, for inſtance, . . . . . . . . . .
1.) Swear not by the heaven ; “As ſure as there is 2. heaven, this is.
true;” for it is God’s throne, where he reſides, and in a particular man-
ner manifeſts his glory, as a Prince upon his throne; this being the in-
ſeperable dignity of the upper world, you cannot ſwear by heaven, but
you ſwear by God himſelf. . * - • , o
(2.) Nor by the earth, for it is his footstool. He º,
of this lower world; as he rules in heaven, ſo he rules over the earth #!
and though under his feet, yet it is alſo uilder his eye and care, anº
ſtands in relation to him as his, Pf. 24, 1. The earth is the Lord's; iſo
that in ſwearing by it you ſwear by its owner. . . . . . . ." . . .”.”
(3.). Neither by Jeruſalem, a place for which the Jews had ſuch a
veneration, that they could not ſpeak of any thing more ſacred, to ſwear
by; but befide the common reference Jeruſalem has to God, as part of
the earth, it is in ſpecial relation to him, for it is the city of the great |
King, ( Pſ. 48. 2.) the city of 'God,' (Pſ. 46. 4.) he is therefore inte-
reſted in it, and in every oath taken by it. . . . . . . .
(4) “ Neither shall thou ſwear by thy head; though it be near thee,
and an eſſential part of thee, yet it is more God's than thine ; for he 3
made it, and formed all the ſprings and powers of it; whereas thou thy-
ſelf canſ not, from any natural, intrinſic influence, change the colour of
one hair, ſo as to make it white or black ; ſo that thou cant not ſwear by
thy head, but thou ſweareſt by him who is the Life of thy head, and the
Liſter up of it,” Pſ. 3. 3. . . . . . . . . --
5. That therefore in all our communication we muſt content ourſelves
with rea, yea, and May, nay, p. 37. . In ordinary diſcourſe, if we af.
firm a thing, let us only ſay rea, it is ſo ; and, if need be, to evidence
our aſſurance of a thing, we may double it, and ſay, Tea, yea, indeed it
is ſo : Verily, verily, was our Saviour's yea, yea. So if we deny a thing,
let it ſuffice to ſay, No ; or, if it be requiſite, to repeat the denial, and
ſay, No, no ; and if our fidelity be known, that will ſuffice to gain us
credit ; and if it be queſtioned, to back what we ſay with ſwearing and
curfing, is bit to render it more ſuſpicious. . They who can ſvallow a
profane oath, will not ſtrain at a lie. It is pity, that this, which Chriſt
its in the mouths of all his diſciples, ſhould be faſtened as a name of re- | - * tº - ſº
pu pies, 1 milies : we may avoid evil, and may réſiſt it, ſo far as is neceſſary to our
proach, upon a ſect faulty enough other ways, when (as Dr. Hammond
ſays) we are not only forbidden any more than yea and may, but are in a
manner dire&ted to the uſe of that. • .
The reaſon is obſervable ; For whatſoever isºmore than theſe cometh of
evil, though it do not amount to the iniquity of an oath. It comes tº +g
AlzG3xe; ſo an ancient copy has it ; it comes from the Devil, the evil
one ; it comes from the corruption of men’s nature, from paſſion and
vehemence ; from a reigning vanity in the mind, and a contempt of ſa-
cred things; it comes from that deceitfulneſs which is in men, All men
are liars ; therefore men uſe theſe proteſtations, becauſe they are diſ-
truſtful one of another, and think they cannot be believed without them.
Note, Chriſtians ſhould, for the credit of their religion, avoid not orily
that which is in itſelf evil, but that which cometh of evil, and has the ap-
pearance of it. That may be ſuſpected as a bad thing, which comes’
from a bad cauſe. An oath is phyſic, which ſuppoſes a diſeaſe.
38. Ye have heard that it hath been ſaid, An eye for an
eye, and a tooth for a tooth: , 39. But I ſay unto you,
that ye reſiſt not evil; but whoſoever, ſhall ſmite thee on
thy right cheek, turn to him the other alſo. 40. And if
any man will ſue thee at the law, and take away thy coat,
let him have thy cloak alſo. 41. And whoſoever ſhall
compel thee to go a mile, go with him twain, 42. Give
to him that aſketh thee, and from him that would borrow
of thee, turn not thou away. -
In theſe verſes the law of retaliation is expounded, and in a manner re-
pealed. Obſerve, . . . . . . . . . " . . .
1. What the Old Testament permiſſion was, in caſe of injury; and here
the expreſſion is only, re have heard that it has been ſaid; not, as before,
concerning the commands of the decalogue, that it has been ſaid by, or
to them of old time. It was not a command, that every one ſhould of
!eceſſity require ſuch ſatisfaction ; but they might lawfully infiſt upon
* if they pleaſed ; an eye for an eye, and a tooth for a tooth. This we
Vol. IV. No. 74,
'fifid, Exod, 21. 24. Ley. 24, 20. Deut. 19, 21. in all which places it is:
appointed to be done by the magiſtrate, who bears, not the ſword in vain,
but is the minister of God, an avenger, to execute wrath, Rom. 13.4. It
was a direétion to the judges of the Jewiſh nation what puniſhments to in-
flićt in caſe of maims, for terror to ſuch as would dormiſchief on the one .
hand, and for arreſtraint to ſuch as have miſchief done to them on the
| other lº, may not, inſiſt on a greater puniſhment than is
proper; it is not a lift for an eye, nor a limb for a tooth, but obſerve a
proportion; and it is intimated, (Numb. 35, 31,) that the forfeiture in
this caſe, might be redeemed with money; for when it is provided that
nowanſon shall be taken for the life of a murderer, it is ſuppoſed that for
maims aſpecuniary ſatisfaction was allowed, .. 32% . . . . . . 4."
a But ſome of theiſewiſh teachers, whº were not the moſt compaſſionate
t
*
imen in the world, inſiſted upon it as neceſſary; that ſuch revenge ſhould
be taken, even by private perſons, themſelves, and that there was no
room left for remiſſion, or the acceptance of ſatisfaction. Even now,
when they were under the government of the Roman magiſtrates, and
conſequently the judicial law fell to the ground of courſe, yet they were
ſtill zealous for anything that looked harſh and ſevere. . . . - -
Now, ſo far this is in force with us, as a dire&tion to magiſtrates, to
uſe the ſword of juſtice according $o the good and wholeſome laws of
the land, for the terror of evildoers, and the vindication of the oppreſſed.
That Judge neither feared God, nor regarded man, who would not avenge
the poor widow of her adverſary, Luke 18. 2, 3. And it is inforce as a
rule to lawgivers; to provide accordingly, and wiſely to apportion puniſh-
ments to crimes, for the reſtraint of rapine and violence, and the protec-
tion of innocency. ' ' ... . . . . . . . . . . . . . . r
II. What the New Teſtament precept is. As to the complainant him-
ſelf, his duty is, to forgive the injury as done to himſelf, and no further
to infiſt upon the puniſhment of it than is neceſſary to the public good ;
and this precept is conſonant to the meekneſs of Chriſt, and the gentle-
meſs of his yoke. . . . . . . . . . . . . . : * ... •
Two things Chriſt teaches us here: . . . . .
1. We muſt not be revengeful; , (v. 39.) I ſay unto you, that ye-reſſ:
not evil;—the evil perſon that is injurious to you. The reſiſting of any
ill attempt upon us, is here as generally and expreſsly forbidden as the
• *
reſiſting of the higher powers is ; (Rom. 13. 2.) and yet this does not re-
peal the law of ſelf-preſervation, and the care we are to take of our fa-
own ſecurity; but we muſt not render evil for evil, muſt not bear a grudge,
nor avenge ourſelves, nor ſtudy to be even with thoſe that have treated
us unkindly, but we muſt go beyond them by forgiving them, Prov. 20.
22.--24, 29-25. 21, 22. Rom. 12. 17. The law of retaliation muſt be
made conſiſtent with the law of love; nor, if any have injured us, is our
recompenſe in our own hands, but in the hands of God, to whoſe wrath
we muſt give place ; and ſometimes in the hands of his vicegerents, where
it is neceſſary for the preſervation of the public peace: but it will not
juſtify us in hurting our brother, to ſay that he began, for it is the fe-
cond blow that makes the quarrel; and when we were injured, we had an
opportunity not to juſtify our injuring him, but to ſhew ourſelves the
true diſciples of Chriſt, by forgiving him. -
Three things our Saviour inſtances, to ſhew that chriſtians muſt pa-
iſ tiently yield to thoſe who bear hard upon them, rather than contend;
and theſe include others.
(1.) A blow on the cheek, which is an injury to me in my body :
“Whoſoever shall ſinite thee on thy right cheek, which is not only a hurt,
but an affront and indignity, (2 Cor. 11. 20.) if a man in anger or ſcorn
thus abuſe thee, turn to him the other cheek;” that is, “inſtead of avenge-
ing that injury, prepare for another, and bear it patiently ; give not the
rude man as good as he brings; do not challenge him, nor enter an ačtion
againſt him; if it be neceſſary to the public peace that he be bound to
his good behaviour, leave that to the magiſtrate ; but for thy own part,
it will ordinarily be the wiſeſt courſe to paſs it by, and take no further
notice of it: there are no bones broken, no great harm done, forgive it,
and forget it; and if proud fools think the worſe of thee, and laugh at
thee for it, all wiſe men will value and honour thee for it as a follower
of the bleſſed Jeſus who, though he was the Judge of Iſrael, did
not ſmite thoſe who ſmote him on the cheek,” Micah 5. 1. Though this
may perhaps, with ſome baſe ſpirits, expoſe us to the like affront another
time, and ſo it is in effect, to turn the other cheek, yet let not that diſturb
us, but let us truſt God and his providence to protećt us in the way of
our duty. Perhaps, the forgiving of one injury may prevent another,
when the avenging of it would but draw on another ; ſome will be over-
come by ſubmiſſion, who by º would but be the more exaſperated,
l
, « » ... ." . . . .
- # *
Prov, 25, 22. However, our recompetiſe is in Chriſt’s hånds, who will,
reward us with eternal glory for the ſhame we thus patiently endure ;
and though it be not direétly inflićted, if it be quietly borne for con-
ſcience' ſake, and in conformity to Chriſt’s example, it ſhall be put upon
the ſcore of ſuffering for Chriſt. . . . . . . . . . .
(2.) The loſs of a coat, which is a wrong to me in my eſtate; (v. 40.)
If any man will ſite thee at the law, and take away thy coat ; it is a hard
caſe. Note, It is common for legal proceſſes to be made uſe of for the
doing of the greateſt injuries. Though judges be juſt and circumſpect,
yet it is poſſible for bad men, who make no conſcience of oaths and for.
geries, by courſe of law to force off the coat from a man’s back. Mar-
vel not at the matter, (Eccl. 5, 8.) but, in ſuch a caſe, rather than go to
law by way of revenge, rather than exhibit a croſs bill, or ſtand'out to
the utmoſt, in defence of that which is thy undoubted right, let him even
take thy cloak alſo. If the matter be ſmall, which we may loſe without
any confiderable damage to our families, it is good to ſubmit to it for
peace’ ſake. “It will not coſt thee ſo much to buy another cloak, as
it will coſt thee by courſe of law to recover that ; and therefore unleſs
thou canſt get it again by fair means, it is better to let him take it.”
(3.) The going a mile by conſtraint, which is a wrong to me in my
liberty; (v2.41.) “Whoſoever shall compel thee to go a mile, to run of an
errand for him, or to wait upon him, grudge not at it, but go with him
two miles rather than fall out with him : ſay not, “I would do it, if I
were not compelled to it, but I hate to be forced;” rather ſay, “ There-
fore I will do it, for otherwiſe there will be a quarrel;” and it is better
to ſerve him, than to ſerve thy own luſts of pride aſid revenge. Some
give this ſenſe of it : The Jews taught that the diſciples of the wife, and
the ſtudents of the law, were not to be préffed as others might, by the
king’s officers, to travel upon the public ſervice; but Chriſt will not
have his diſciples to infiſt upon this privilege, but to comply rather than
offend the government. The ſum of all is, that chriſtians muſt not be
litigious ; ſmall injuries muſt be ſubmitted to, and no notice taken of
them ; and if the injury be ſuch as requires us to ſeek reparation, it muſt
be for a good end, and without thought of revenge; though we muſt not
invite injuries, yet we muſt meet them cheerfully in the way of duty, and
make the beſt of them. If any ſay, Fleſh and blood cannot paſs by ſuch
an affront, let them remember, that flesh and blood shall not inherit the
Kingdom of God. . . - - .
2. We muſt be charitable and beneficent ; (v. 42.) muſt not only do
no hurt to our neighbours, but labour to do them all the good we can.
(1.) We muſt be ready to give; “Give to him that aſketh thee. If thou
haſt an ability, look upon the requeſt of the poor, as giving thee an op-
portunity for the duty of almſgiving.” When a real objećt of charity
preſents itſelf, we ſhould give at the firſt word; Give a portion to ſeven,
and alſo to eight ; yet the affairs of our charity muſt be guided with diſ.
cretion, (Pſ. 112. 5.) left we give that to the idle and unworthy, which
ſhould be given to thoſe that are neceſſitous, and deſerve well. What
God ſays to us, we ſhould be ready to ſay to our poor brethren, Aſk,
and it shall be given you. (2.) We muſt be ready to lend. This is
ſometimes as great a piece of charity as giving ; as it not only relieves
the preſent exigence, but obliges the borrower to providence, induſtry,
and honeſty; and therefore, “From him that would borrow of thee ſome-
thoſe that thou knoweſt have ſuch a requeſt to make to thee, nor con-
trive excuſes to ſhake them off. Be eaſy of acceſs to him that would bor-
row; though he be baſhful, and have not confidence to make known his
caſe and beg the favour, yet thou knoweſt both his need and his defire, |
and therefore offer him the kindneſs.” Evorabor antequam rogor; ho-
mestis precibus occurram—I will be prevailed on before I am entreated;
I will anticipate the becoming petition. Seneca de Vita beata. It becomes
us to be thus forward in ačts of kindneſs, for before we call, God hears
us, and prevents us with the blºſings of his goodneſs. " -
43. Ye have heard that it hath been ſaid, Thou ſhalt
love thy neighbour, and hate thine enemy: 44. But I ſay
unto you, Love your enemies, bleſs them that curſe you,
do good to them that hate you, and pray for them which
deſpitefully uſe you, and perſecute you; , 45. That ye may
be the children of your Father which is in heaven; for he
maketh his ſun to riſe on the evil and on the good, and
ſendeth rain on the juſt and on the unjuſt. 46. For if ye
love them which love you, what reward have ye? Do not
STMATTHEw, v.
| your Father which is in heaven is perfect. . . . . . .
| rupt nature which grace muſt conquer.
The Law of Love expounded.
even the publicans the ſame? 47. And if ye ſalute your
brethren only, what do ye more than others? Do not even
the publicans ſo : 48. Be ye thérefore perfeót, even as
. . We have here, laſtly, an expoſition of that great fundamental law of
the ſecond table, Thou shalt love thy neighbour, which was the fulfilling,
of the law. . - - . . . . . . . .”
I. See here how this law was corrupted by the comments of the Jewiſh
teachers, v.43. God ſaid, Thou shalt love thy neighbour; and by neigh-
bour they underſtand thoſe only of their own country, nation and º 5.
and thoſe only that they were pleaſed to look upon as their friends; yet,
this was not the worſt; from this command, thou shalt love thy neighbour,
they were willing to infer what God never deſigned, Thou shalt hate
thine enemy; and they looked upon whom they pleaſed as their enemies,
thus making void the great command of God by their traditions, though,
there were expreſs laws to the contrary, Exod. 23. 4, 5. Deut. 23, 7.
Thou shalt not abhor an Edomite, nor an Egyptian, though theſe nations
| had been as much enemies to Iſrael as any whatſoever. It was true, God.
appointed them to deſtroy the ſeven devoted nations of Canaan, and not
to make leagues with them; but there was a particular reaſon for it—
to make room for Iſrael; and that they might not be ſhares to them ; but
it was very ill-natured, from hence to infer, that they muſt hate all their
enemies; yet the moral philoſophy of the heathen allowed this. It is
Cicero’s rule, Nemini nocere nift prius lacéſitum injuria—To injure no one,
unleſs previouſly injured. De Offic. See how willing corrupt paſſions
are to fetch, countenance from the word of God, and to take occaſion by
the commandment to juſtify themſelves. - - - -
II. See how it is cleared by the command of the Lord Jeſus, who
teaches us another leſſon: “...But I ſay unto you, I, who come to be the
great Peace-maker, the general Reconciler, who loved you when you were
ſtrangers and enemies, Iſay, love your enemies,” v. 44. Though men are
ever ſo bad themſelves, and carry it ever ſo baſely towards us, yet that
does not diſcharge us from the great debt we owe them, of love to our
kind, love, to our kin. We cannot but find ourſelves very prone to wiſh
the hurt, or at at leaſt very coldly to defire the good, of thoſe that hate
us, and have been abuſive to us; but that which is at the bottom hereof,
is a root of bitterneſs which muſt be plucked up, and a remnant of cor-
Note, It is the great duty of
chriſtians to love their enemies; we cannot have complacency in one that
is openly wicked and profane, nor put a confidence in one that we know
to i. deceitful; nor are we to love all alike ; but we muſt pay reſpect
to the human nature, and ſo far honour all men ; we muſt take notice,
with pleaſure, of that, even in, our enemies which is amiable and com-
mendable ; ingenuity, good temper, learning, moral virtue, kindneſs to
| others, profeſſion of religion, &c. and love that, though they are our
enemies. We muſt have a compaſſion for them, and a good-will toward
them. We are here told,- , - -
1. That we muſt ſpeak well of them ; Bleſs them that curſe you. When
| friendly words, and not render railing for railing;
thing to live on, or ſomething to trade on, turn not thou away; ſhun not
|
we ſpeak to them, we muſt anſwer their revilings with courteous and
behind their backs
we muſt commend that in them which is commendable, and when we have
ſaid all the good we can of them, not be forward to ſay any thing more.
See 1 Pet. 3.9, They, in whoſe tongues is the law of kindneſs, can give
good words to thoſe who give bad words to them.
2. That we muſt do well to them. “ Do good to them that hate you,
and that will be a better proof of love than good words. Be ready to
do them all the real kindneſs that you can, and glad of an opportunity to
do it, in their bodies, eſtates, names, families; and eſpecially to do good
to their ſouls.” . It was ſaid of Archbiſhop Cranmer, that the way to
make him a friend was to do him an ill turn; ſo many did he ſerve who
had diſobliged him. r • - • *
3. We muſt pray for them ; pray for them that deſpitefully uſe you, and
perſecute you. Note, (1.) It is no new thing for the moſt excellent
ſaints to be hated, and curſed, and perſecuted, and deſpitefully uſed, by
wicked people; Chriſt himſelf was ſo treated. (2.) That when at any
'time we meet with ſuch uſage, we have an opportunity of ſhewing our
conformity both to the precept and to the example of Chriſt, by praying
for them who thus abuſe us. If we cannot otherwiſe teſtify our love to
them, yet this way we may without oftentation, and it is ſuch a way as
ſurely we durſt not diſſemble in. We muſt pray that God will forgive
them, that they may never fare the worſe for any thing they have done
againſt us, and that he would make them to be at peace with us; and
* . . . . . . . . . .
t
Cautions againſt Hypocriſy. -
ST. MATTHEW, VI.
this is one way of making them ſo. Plutarch, in his Laconic Apothegms, I 1 Pet. 1. 15, 16. Or, 2. In this particular before mentioned, of doing
has this of Ariſto; when one commended Cleomenes’ ſaying, who,
being aſked what a good king ſhould do, replied, Tès tºy piass siegyékiv,
rès 3; #xSpa; coxºs wroteſ—Good turns to his friends, and evil to his ene-
mies; he ſaid, How much better is it rês ºfty pias; sūseyālsiv, rês 3; #x$ges
@iass wroteiy—to do good to our friends, and make friends of our enemies.
This is heaping coals offire on their head.
Two reaſons are here given to enforce this command (which ſounds
ſo harſh) of loving our enemies. We muſt do it, -
[1..] That we may be like God our Father; “that ye may be, may
approve yourſelves to be, the children of your Father which is in heaven.”
Can we write after a better copy It is a copy in which love to the
worſt of enemies is reconciled to, and conſiſtent with, infinite purity and
holineſs. God maketh his ſun to riſë, and ſendeth rain, on the juſt and
wnjuſt, v. 45. Note, Firſt, Sunſhine and rain are great bleſfings to the
world, and they come from God. It is his ſun that ſhines, and the rain
is ſent by him. They do not come of courſe, or by chance, but from
God. Secondly, Common mercies muſt be valued as inſtances and proofs |
of the goodneſs of God, who in them ſhews himſelf a bountiful Benefac-
tor to the world of mankind, who would be very miſerable without theſe
favours, and are utterly unworthy of the leaſt of them. Thirdly, Theſe
gifts of common providence are diſpenſed indifferently to good and evil,
juſt and unjuſt ; ſo that we cannot know love and hatred by what is before
us, but by what is within us; not by the ſhining of the ſun on our heads,
but by the riſing of the ſun of righteouſneſs in our hearts. Fourthly,
The worſt of men partake of the comforts of this liſe in common with
others, though they abuſe them, and fight againſt God with his own
weapons ; which is an amazing inſtance of God’s patience and bounty.
It was but once that God forbade his ſun to ſhine on the Egyptians,
when the Iſraelites had light in their dwellings ; God could make ſuch a
diſtinčtion every day. Fifthly, The gifts of God’s bounty to wicked
men that are in rebellion againſt him, teach us to do good to thoſe that
hate us ; eſpecially confidering, that though there is in us a carnal mind
which is enmity to God, yet we ſhare in his bounty. Sixthly, Thoſe
only will be accepted as the children of God, who ſtudy to reſemble
him, particularly in his goodneſs. • *
[2.] That we may herein do more than others, v. 46, 47. Firſt, Pub-
licans love their friends. Nature inclines them to it; intereſt dire&ts
them to it. To do good to them who do good to us, is a common
piece of humanity, which even thoſe whom the Jews hated and deſpiſed
could give as good proofs of as the beſt of them. The publicans were
men of no good fame, yet they were grateful to ſuch as had helped them
to their places, and courteous to thoſe they had a dependence upon ;
and ſhall we be no better than they In doing this we ſerve ourſelves,
and conſult our own advantage; and what reward can we expect for
that, unleſs a regard to God, and a ſenſe of duty, carry us further than
our natural inclination and worldly intereſt ? Secondly, We muſt there-
fore love our enemies, that we may exceed them. If we muſt go beyond
Scribes and Phariſees, much more beyond publicans. Note, Chriſtianity
is ſomething more than humanity. It is a ſerious queſtion, and which we
ſhould frequently put to ourſelves, “What do we more than others * What
excelling thing do we do 2 We know more than others; we talk more of
the things of God than others; we profeſs, and have promiſed, more
than others; God has done more for us, and therefore juſtly expects
more from us than from others; the glory of God is more concerned in
us than in others; but what do we more than others * Wherein do we
live above the rate of the children of this world 2 Are we not carnal, and
do we not walk as men, below the charaćter of chriſtians ? In this eſ-
pecially we muſt do more than others, that while every one will render
good for good, we muſt render good for evil; and this will ſpeak a nobler
principle, and is conſonant to a higher rule than the moſt of men ačt by.
Others ſalute their brethren, they embrace thoſe of their own party, and
way, and opinion ; but we muſt not ſo confine our reſpect, but love our
enemies, otherwiſe what reward have we ? We cannot expect the reward
of chriſtians, if we riſe no higher than the virtue of publicans.” Note,
They who promiſe themſelves a reward above others, muſt ſtudy to do
more than others. -
Lºſtly, Our Saviour concludes this ſubječt with this exhortation,
(v. 48.) Beye therefore perfect, as your Father which is in heaven is per-
Jºct. Which may be underſtood, 1. In general, including all thoſe
things wherein we muſt be followers of God as dear children. Note, It
IS the duty of chriſtians to defire, and aim at, and preſs towards, a per-
*ētion in grace and holineſs, Phil. 3. 12.14. And therein we muſt
tudy to conform ourſelves to the example of our heavenly Father,
good to our enemies ; ſee Luke 6. 36. It is God’s perfeótion toJörgive
injuries, and to entertain ſtrangers, and to do good to the evil and un-
thankful, and it will be ours to be like him. We that owe ſo much, that
owe our all, to the divine bounty, ought to copy it out as well as we
C3I) • - - - - -
CHAP. VI.
| Chriſt having, in the former chapter, armed his diſtiples againſt the cor-
ºrupt doctrines and opinions of the Scribes and Phariſées, eſpecially in
their expoſitions of the law, (that was called their leaven, ch. 16. 12.)
comes in this chapter to warn them againſt their corrupt practices,
against the two ſins, which, though in their doctrine they did not justify,
3yet in their converſation they were motoriouſly guilty of hypocriſy and
worldly-mindedneſs; ſins which, of all others, the profeſſors of religion.
need most to guard against, as ſins that most eaſily beſet thoſe who #.
eſcaped the groſſer pollutions that are in the world through lust, and
which are therefore highly dangerous. We are here cautioned, I.
Againſt hypocriſy; we must not be as the hypocrites are, nor do as the
hypocrites do, 1. In giving of alms, v. 1...4. 2. In prayer, v. 5.8.
We are here taught what to pray for, and how to pray; (v. 9...13.)
and to forgive in prayer, v. 14, 15. 3. In faſting, v. 16...18. II.
Against worldly-mindedneſs. 1. In our choice, which is the destroying
Jºn of hypocrites, v. 19.24, 2. In our cares, which is the diſguieting
Jºn of many good christians, v. 25.34.
1. Tº: heed that ye do not your alms before men,
1 to be ſeen of them : otherwiſe ye have no reward
of your Father which is in heaven. 2. Therefore when
thou doeſt thine alms, do not ſound a trumpet before thee,
as the hypocrites do, in the ſynagogues and in the ſtreets,
that they may have glory of men. Verily, I ſay unto you,
they have their reward. 3. But when thou doeſt alms,
let not thy left hand know what thy right hand doeth:
4. That thine alms may be in ſecret: and thy Father which
ſeeth in ſecret himſelf ſhall reward thee openly. -
As we muſt do better than the Scribes and Phariſees in avoiding
heart-fins, heart-adultery, and heart-murder, ſo likewiſe in maintaining
and keeping up heart-religion, doing what we do from an inward, vital
principle, that we may be approved of God, not that we may be ap-
plauded of men; that is, we muſt watch againſt hypocriſy, which was
the leaven of the Phariſees, as well as againit their doćtrine, Luke 12, 1.
Alms-giving, prayer, and fasting, are three great chriſtian duties—the
three foundations of the law, ſay the Arabians : by them we do homage
and ſervice to God with our three principal intereſts ; by prayer with
our ſouls, by faſting with our bodies, by alms-giving with our eſtates,
Thus we muſt not only depart from evil, but do good, and do it well, and
ſo dwell for evermore.
Now in theſe verſes we are cautioned againſt hypocriſy in giving
alms. Take heed of it. Our being bid to take heed of it, intimates that
it is a fin, 1. We are in great danger of; it is a ſubtle fin ; vain-glory
infinuates itſelf into what we do ere we are aware. The diſciples would
be tempted to it by the power they had to do many wondrous works,
and their living with ſome that admired them and others that deſpiſed
them, both which are temptations to covet to make a fair ſhew in the
fleſh. 2. It is a fin we are in great danger by. , Take heed of hypocriſy,
for if it reign in you, it will ruin you. . It is the dead fly that ſpoils the
whole box of precious ointment.
Two things are here ſuppoſed. -
I. The giving of alms is a great duty, and a duty which all the diſci-
ples of Chriſt, according to their ability, muſt abound in. It is pre-
ſcribed by the law of nature and of Moſes, and great ſtreſs is laid upon it
by the prophets. Bivers ancient copies here for rºw Atmº.oggyny—your
alms, read rà, 3׺ogºvoy—your righteouſneſs, for alms are º
Pſ. 112. 9. Prov. 10. 2. The Jews called the poor’s bow, the bow of
righteouſneſs. That which is given to the poor is ſaid to be their due,
Prov. 3. 27. The duty is not the leſs neceſſary and excellent for its being
abuſed by hypocrites to ſerve their pride. If ſuperſtitious papiſts have
placed a merit in works of charity, that will not be an excuſe for covet-
ous proteſtants that are barren in ſuch good works. It is true, our alms,

deeds do not deſerve heaven; but it is as true that we cannot go to hea-
ven without them. . It is pure religion, (Jam: 1. 27.) and will be the
teſt at the great day; Chriſt here takes it for granted that his diſciples
give alºns, nor will he own thoſe that do not. . .
II. That it is ſuch a duty as has a great reward attending it, which is
loſt if it be done in hypocriſy. It is ſometimes rewarded in temporal
things with plenty; (Prov. 11. 24, 25.—19. 17.) ſecurity from want ;
(Prov. 28. 27. Pſ. 37.21, 25.) ſuccour in distreſs; (Pſ. 41. 1, 2.) ho-
nour and a good name, which follow thoſe moſt that leaſt covet them,
Pſ. 112. 9. However, it ſhall be recompenſed in the reſurrečtion of the
juſt, (Luke 14. 14.) in eternal riches. - . .
Qas dideri, Jolas fºnper halelis, ope. *
The riches wou impart form the only wealth jou will
always retain. Martial.
This being ſuppoſed, obſerve now, . . . . . . . . . . . . .
1. What was the practice of the hypocrites about this duty. They
did it indeed, but not from any principle of obedience to God, or love to
man, but in pride and vain-glory; not in compaſſion to the poor, but
purely for oſtentation, that they might be extolled for good men, and ſo
might gain an intereſt in the eſteem of the people, with which they knew
how to ſerve their own turn, and to get a great deal more than they gave.
Purſuant to this intention, they choſe to give their alms in, the ſynago-
gues, and in the streets, where there was the greateſt concourſe of people
to obſerve them, who applauded their liberality becauſe they ſhared in
it, but were ſo ignorant as not to diſcern their abominable pride. Pro-
bably they had colle&tions for the poor in the ſynagogues, and the com-
mon beggars haunted the ſtreets and highways, and upon theſe public
occaſions they choſe to give their alms. Not that it is unlawful to give
alms when men ſee ws ; we may do it, we muſt do. it, but not that men
ºmay ſee us ; we ſhould rather j. thoſe obječts of charity that are leſs
obſerved. The hypocrites, if they gave alms at their own houſes,ſounded
a trumpet, under pretence of calling the poor together to be ſerved, but
really to proclaim their charity, and to have that taken notice of and
made the ſubjećt of diſcourſe. *
Now the doom that Chriſt paſſes upon this is very obſervable; Verily
I ſay unto you, they have their reward. At firſt view this ſeems a pro-
miſe—If they have their reward they have enough, but two words in it
make it a threatening.
(1.) It is a reward, but it is their reward; not the reward which
God promiſes to them that do good, but the reward which they promiſe
themſelves, and a poor reward it is ; they did it to be ſeen of men, and
they are ſeen of men; they choſe their own deluſions with which they
cheated themſelves, and they ſhall have what they choſe. Carnal pro-
feſſors ſtipulate with God for preferment, honour, wealth, and they ſhall
have their bellies filled with thoſe things; (Pſ. 17. 14.) but let them
expect no more : theſe are their conſolation, (Luke 6. 24.) their good
things, (Luke 16, 25.) and they ſhall be put off with theſe. “Didſ?
not thou agree with me for a penny ? It is the bargain thou art likely to
abide by.” - *
(2.) It is a reward, but it is a preſent reward, they have it; and
there is none reſerved for them in the future ſtate. They now have all
that they are likely to have from God; they have their reward here,
and have none to hope for hereafter. Awixaa röy pia-Soy. It fignifies a
receipt in full. What rewards the godly have in this life are but in part
of payment ; there is more behind, much more ; but hypocrites have
their all in this world, ſo ſhall their doom be ; themſelves have decided
it. The world is but for proviſion to the ſaints, it is their ſpending
money; but it is pay to hypocrites, it is their portion. -
2. What is the precept of our Lord Jeſus about it, v. 3, 4. He that
was himſelf ſuch an example of humility, preſſed it upon his diſciples, as
abſolutely neceſſary to the acceptance of their performances.
thy left hand know what thy right hand doeth when thou giveſt alms.”
Perhaps it alludes to the placing of the Corban, the poor man’s box, or
the cheſt into which they caſt their free-will offerings, on the right hand
of the paſſage into the temple ; ſo that they put their gifts into it with
the right hand. Or the giving of alms with the right hand, intimates
readineſs to it and reſolution in it; do it dexterouſly, not awkwardly, or
with a finiſter intention. The right hand may be uſed in helping the
poor, lifting them up, writing for them, dreſſing their ſores, and other
ways beſides giving to them; but “whatever kindneſs thy right hand
doeth to the poor, let not thy left hand know it : conceal it as much as
poſſible; induſtriouſly keep it private. Do it becauſe it is a good work,
not becauſe it will get thee a good name.” In omnibus factis, re, non
teste moveamur—In all our actions, we ſhould be influenced by a regard to
* . º - * ST. MATTHEW, VI.
“Let not ||
| good deeds ourſelves, God takes moſt notice of them.
Direétions for private Prayer.
the olject, not to the obſerver. Cic. de fin. It is intimated, (1.) That
we muſt not let others know what we do ; no, not thoſe that ſtand at
our left hand, that are very near us. Inſtead of acquainting them with
it, keep it from them if poſſible; however, appear ſo defirous to keep it
from them, as that in civility they may ſeem not to take notice of it, and
keep it to themſelves, and let it go no further. (2.) That we muſt not
obſerve it too much ourſelves; the left hand is a part of ourſelves; we
muſt not within ourſelves take notice too much of the good we do, muſt
not applaud and admire ourſelves. Self-conceit and ſelf-complacency,
and an adoring of our own ſhadow, are branches of pride, as dangerous
as vain-glory and oftentation before men. We find thoſe had their good
works remembered to their honour, who had themſelves forgotten them:
When ſaw we thee an hungred, or athirſt P n t l
3. What is the promiſe of thoſe who are thus ſincere and humble in their
alms-giving. Let thine alms be in ſecret, and then thy Father which ſeeth
in ſecret will obſerve them. Note, When we take least notice of our
As God hears
the wrongs done to us when we do not hear them, (Pſ. 38. 14, 15.), ſo
he ſees the good done by us, when we do not ſee it. As it is a terror
to hypocrites, ſo it is a comfort to fincere chriſtians, that God ſees in
Jécret. But this is not all ; not only the obſervation and praiſe, but the
recompenſe is of God, himſelf shall reward thee openly. Note, They who
in their alms-giving ſtudy to approve themſelves to God, only turn them-
ſelves over to him for their Paymaſter. The hypocrite catches at the
ſhadow, but the upright man makes ſure of the ſubſtance. Obſerve how
emphatically it is expreſſed ; himſelfſhall reward, he will himſelf be the
rewarder, Heb. 11. 6. Let him alone to make it up in kind or kind-
neſs; may he will himſelf be the reward, (Gen. 15. 1.) thine exceeding
great reward. He will reward thee as thy Father, not as a maſter who
gives his ſervant juſt what he earns and no more, but as a Father who
gives abundantly more, and without ſtint, to his ſon that ſerves him,
Nay, he ſhall reward thee openly, if not in the preſent day, yet in the
great day; then shall every man have praiſe of God, open praiſe, thou.
ſhalt be confeſſed before men. If the work be not open, the reward ſhall,
and that is better.
5. And when thou prayeſt, thou ſhalt not be as the
hypocrites are: for they love to pray ſtanding in the ſyna-
gogues, and in the corners of the ſtreets, that they may
be ſeen of men. Verily, I ſay unto you, they have their
reward. 6. But thou, when thou prayeſt, enter into thy
cloſet, and when thou haſt ſhut thy door, pray to thy Fa-
ther which is in ſecret; and thy Father which ſeeth in
ſecret ſhall reward thee openly. 7. But when ye pray,
uſe not vain repetitions, as the heathen do: for they think
that they ſhall be heard for their much ſpeaking. 8. Be
not ye therefore like unto them : for your Father know-
eth what things ye have need of, before ye aſk him.
In prayer, we have more immediately to do with God than in giving
alins, and therefore are yet more concerned to be ſincere, which is what
we are here direéted to. When thou prayéſt (v. 5.) it is taken for
granted that all the diſciples of Chriſt pray. As ſoon as ever Paul was
converted, behold, he prayeth. You may as ſoon find a living man that
does not biºgathe, as a living chriſtian that does not pray. For this shall
every one that is godly pray. If prayerleſs, then graceleſs. “Now, when
thou prayeff, thou ſhalt not be as the hypocrites are, nor do as they do,”
v. 2. Note, Thoſe who would not do as the hypocrites do in their way
and ačtions, muſt not be as the hypocrites are in their frame and temper.
He names nobody, but it appears, by ch. 23. 13. that by the hypocrites
here he means eſpecially the Scribes and Phariſees.
Now there were two great faults they were guilty of in prayer, againſt
each of which we are here cautioned—vain-glory ; (v. 5, 6.) and vain
repetitions, v. 7, 8. . . . . ; " .
I. We muſt not be proud, and vain-glorious in prayer, nor aim at the
praiſe of men. And here obſerve, . - -
1. What was the way and practice of the hypocrites. In all their exer.
ciſes of devotion, it was plaim the chief thing they aimed at was to be
commended by their neighbours, and thereby to make an intereſt for
themſelves. When they ſeemed to ſoar upwards in prayer, (and if it be
right, it is the ſoul’s aſcent toward. God) yet even then their eye was.
downwards upon this as their prey, Obſerve, . . . . . ) . . "
ST MATTHEw, VI.
Direétions for private Prayer.
**.*
(1.) What the places were which they choſe for their devotion; they
prayed in the ſynagogues, which were indeed proper places for public
prayer, but not for perſonal. They pretended hereby to do honour to
the place of their aſſemblies, but intended to do honour to themſelves.
They prayed in the corners of the ſtreets, the broad ſtreets, (ſo the word
fignifies) which were moſt frequented. They withdrew thither, as if
they were under a pious impulſe which would not admit delay but
really it was to make themſelves to be taken notice of. There, where
two ſtreets met, they were not only within view of both, but every paſ-
ſenger turning cloſe upon them would obſerve them, and hear what they
ſaid. -
(2.) The posture they uſed in
a lawful and proper poſture for prayer, (Mark 1 1. 25.
raying,) but kneeling being the more humble and reverent geſture,
(Luke 22, 41. Aćts 7.60. , Eph. 3., 14.), their ſtanding ſeemed to ſa-
vour of pride and confidence in themſelves, (Luke 18, 11.) The Phariſée
stood and prayed. . . r
(3.) Their pride in chooſing thoſe public places, which is expreſſed in
two things: [1..] They love to pray there. They did not love prayer
for its own ſake, but they loved it when it gave them an opportunity of
making themſelves noticed. Circumſtances may be ſuch, that our good
deeds muſt needs be done openly, ſo as to fall under the obſervation of
others, and be commended by them ; but the fin and danger is when we
love it, and are pleaſed with it, becauſe it feeds the proud humour. [2.]
It is that they may be ſeen of men ; not that God might accept them,
prayer; they prayed ſtanding ; this is
but that men might admire and applaud them ; and that they might eaſily.
get the eſtates of widows and orphans into their hands; (who would
had them,
not truſt ſuch devout praying men 2) and that, when they
they might devour them without being ſuſpected ; (ch. 23. 14.) and
effectually carry on their public defigns to enſlave the people.
(4) The product of all this, they have their reward; they have all
the recompenſe they muſt ever expect from God for their ſervice, and a
poor recompenſe it is.
our fellow-ſervants, if our Maſter do not ſay, Well done. But if in ſo
great a tranſačtion as is between us and God, when we are at prayer, we
can take in ſo poor a confideration as the praiſe of men is, it is juſt that
that ſhould be all our reward. They did it to be ſeen of men, and they
are ſo ; and much good may it do them.
no regard to the praiſe of men; it is not to men that we pray, nor from
them that we expcét an anſwer; they are not to be our judges, they are
duſt and aſhes like ourſelves, and therefore we muſt not have our eye to
them : what paſſes between God and our own ſouls muſt be out of fight.
In our ſynagogue-worſhip, we muſt avoid every thing that tends to make
our perſonal devotion remarkable, as they that cauſed their voice to be
heard on high, Iſa, 58.4, Public places are not proper for private, ſo-
lemn, prayer.
2. What is the will of Jeſus Chriſt in oppoſition to this. Humility
and fincerity are the two great leſſons that Chriſt teaches us: Thou, when
thou prayeff, do ſo and ſo ; (v. 6.) thou in particular by thyſelf, and for
thyſelf. Perſonal prayer is here ſuppoſed to be the duty and practice
of all Chriſt’s diſciples.
Obſerve, -
(1.) The dire&tions here given about it. *
[1..] Inſtead of praying in the ſynagogues and in the corners of the
streets, enter into thy cloſet, into ſome place of privacy and getirement.
Iſaac went into the field, (Gen. 24, 63.) Chriſt to a mountain, Peter to
the houſe-top. No place amiſs in point of ceremony, if it do but anſwer
the end. Note, Secret prayer is to be performed in retirement, that we
may be unobſerved, and ſo may avoid oſtentation ; undiſturbed, and ſo
may avoid diſtraćtion ; unheard, and ſo may uſe the greater freedom ;
yet if the circumſtances be ſuch that we cannot poſſibly avoid being taken
notice of, we muſt not therefore negle&t the duty, left the omiſſion be a
greater ſcandal than the obſervation of it. *
[2.] Inſtead of doing it to be ſeen of men, pray to thy Father which
is in ſecret ; to me, even to me, Zech. 7. 5, 6. The Phariſees prayed
rather to men than to God; whatever was the form of their prayer, the
ſcope of it was to beg the applauſe of men, and court their favours.
“Well, do thou pray to God, and let that be enough for thee. Pray
to him as a Father, as thy Father, ready to hear and anſwer, graciouſly
inclined to pity, help, and ſuccour thee. Pray to thy Father which is in
.ſtcret.” Note, In ſecret prayer we muſt have an eye to God, as preſent
in all places; he is there in thy cloſet when no one elſe is there; there
eſpecially nigh to thee in what thou callest upon him for,
Vol. IV. No. 74, --
When ye stand
What will it avail us to have the good word of
Note, Thoſe that would ap-
prove themſelves to God by their integrity in their religion, muſt have
By ſecret prayer
we give God the glory of his univerſal
may take to ourſelves the comfort of it.
(2.) The encouragements here given us to it. … . . as , ,-
[I.] Thy Father ſeeth in ſecret ; his eye is upon thee to accept thee
when the eye of no man is upon thee to applaud thee; under the fig-tree
I ſaw thee, ſaid Chriſt to Nathanael, John 1.48. He ſaw Paul at prayer
in ſuch a ſtreet at ſuch a houſe, Aćts 9. 11. There is not a ſecret, ſudden
breathing after God, but he obſerves it. . . . . . . . . . . .
[2.] He will reward thee openly; they have their reward that do it
openly, and thou ſhalt not loſe thine for thy doing it in ſecret. It is
called a reward, but it is of grace, not of debt ; what merit can therº be
in begging The reward will be open ; they ſhall not only have it, but
have it honourably : the open reward is that which hypocrites are fond
of, but they have not patience to ſtay for it; it is that which the
ſincere are dead to, and they ſhall häve it over and above.” Sometimes
ſecret prayers are rewarded openly in this world by fignal, anſwers to
them, which manifeſt God’s praying people in the conſciences:of their
advarſaries; however, at the great day there will beian open reward,
when all praying people ſhall appear in glory with ºther great interceſ-
ſor. The Phariſees had their reward before all theifown, and it was a
mere flash and ſhadow ; true chriſtians ſhall have their's, before all the
world, angels and men, and it ſhall be a weight of glory, . . . . "
II. We muſt not uſe vain repetitions in prayer, v. 7, 8. Though the
life of prayer lies in lifting up the ſoul and pouring out the heart, yet there
is ſome intereſt which words have in prayer, eſpecially in joint-prayer;
for in that, words are neceſſary, and it ſhould ſeem that our Saviour
ſpeaks here eſpecially of that; for before he ſaid, when thou prayest, here
when ye pray ; and the Lord’s prayer which follows is a joint-prayer,
and in that, he that is the mouth of others is moſt tempted to an offen-
tation of language and expreſſion, againſt which we are here warned ;
preſence, (A&ts 17, 24.) and
- . . . . . . . ; * “ . . . . . ... 'rº's
4ſe not vain repetitions, either alone or with others; the Phariſees af-
fečted this, they made long prayers, (ch. 23. 14.) all their care
make them long. Now obſerve, *- -
WaS to
1. What the fault is that is here reproved and condemned; it is making
a mere lip-labour of the duty of prayer, the ſervice of the tongue, when
it is not the ſervice of the ſoul, . This is expreſſed here by two words
Bziloxyto., IIoxvAoyiz, (1.) Pain repetitions. Tautology, battology,
idle babbling over the ſame words again and again to no purpoſe, like
Battus, Sub illis montibus erant, erant ſitb montibus illis ; like that imita-
tion of the wordineſs of a fool, Eccl. 10. 14. A man cannot tell what
shall be ; and what shall be after him, who can tell ? Which is indecºt
and nauſeous in any diſcourſe, much more in ſpeaking to God. It is dº tº
all repetition in prayer that is here condemned, but vain repetitioſ;s
Chriſt himſelf prayed, ſaying the ſame words, (ch. 26, 44.) out of"#.
more than ordinary fervour and zeal, Luke 22.44. So Daniel, ch. 9."
18, 19. And there is a very elegant repetition of the ſame words, Pſ. 136.
It may be of uſe both to expreſs our own affections, and to excite the
affe&tions of others. But the ſuperſtitious rehearfing of a tale of words,
without regard to the ſenſe of them, as the papiſts ſaying by their beads
ſo many Ave-Marys and Paternoſters; or the barren and dry going over
of the ſame things again and again, merely to drill out the prayer to ſuch
a length, and to make a ſhew of affection when really there is none; theſe
are the vain repetitions here condemned. When we would fain ſay much,
but cannot ſay much to the purpoſe ; this is diſpleaſing to God and all
wife men. (2.) Much ſpeaking, and affectation of prolixity in prayer,
either out of pride, or ſuperſtition, or an opinion that God needs either
to be informed or argued with by us, or out of mere folly and imperti-
nence, becauſe men love to hear themſelves talk. Not that all long
prayers are forbidden ; Chriſt prayed all might, Luke 6. 12. Solomon’s
was a long prayer. There is ſometimes need of long prayers when our
errands and our affections are extraordinary ; but merely to prolong the
prayer, as if that would make it more pleafing or more prevailing with
God, is that which is here condemned; it is not much prºving that is
condemned ; no, we are bid to pray always, but much ſpeaking ; the
danger of this error is when we only ſay our prayers, not when we pray
them. This caution is explained by that of Solomon, (Eccl. 5. 2.)
Ict thy words befºw, confiderate and well weighed: take with you words ;
(Hoſ. 14. 2.) chooſe out words, (Job 9. 14.) and do not ſay every thing
that comes uppermoſt.
2. What reaſons are given againſt this. 0.
(1.) This is the way of the heathen, as the heathen do ; and it ill be.
comes chriſtians to worſhip their God as the gentiles worſhip their’s.
The heathen were taught by the light of nature tº worſhip God; but
becoming vain in their imaginations concerning the object of their wor-
N e
\
ST, MATTHEW, VI,
ſhip, no wonder they became ſo concerning the manner of it, and particu-
larly in this inſtance; thinking God altogether ſuch a one as themſelves,
they thought he needed many words to make him underſtand what was
ſaid to him, or to bring him to comply with their requeſts; as if he were
weak and ignorant, and hard to be intreated. Thus Baal’s prieſts were
hard at it from morning till almoſt night with their vain repetitions; 0
Baal, hedr is, O Baal, hear us ; and vain petitions they were: but
£lijah, in a grave, compoſed frame, with a very conciſe prayer, prevailed
for fire from heaven firſt, and then water, 1 Kings 18. 26, 36. Lip-
labour in prayer, though ever ſo well laboured, if that be all; is but lost
tabour. * . . .
(2.): “It need not be your way, for your Father in heaven knoweth
what things ye have need of before you aſk him, and therefore there is no
occaſiou for ſuch abundance of words. It does not follow that therefore
'you need not pray; for God requires you by prayer to own your need
of him and dependence on him, and to plead his promiſes; but therefore
you are to open your cafe, and pour out your hearts before him, and
then leave it with him.” Confider, [1..] The God we pray to is our
Tather by creation, by covenant; and therefore our addreſſes to him
ſhould be eaſy, natural, and unaffected ; children do not uſe to make
long ſpeeches to their parents when they want any thing ; it is enough
to ſay my head, my head. Let us come to him with the diſpoſition of
children, with love, reverence, and dependence; and then they need not
fay many words, that are taught by the Spirit of adoption to ſay that
one aright, Abba, Father. [2] He is a Father that knows our caſe.
and knows our wants better than we do ourſelves. He knows what things
we have need of; his eyes run to and fro through the earth to obſerve
the neceſſities of his people, (2 Chron. 16. 9.) and he often gives before
we call. (Iſa. 65. 24.) and more than we aſk for, (Eph. 3. 20.) and if
he do not give his people what they aſk, it is becauſe he knows they do
not need it, and that it is not for their good ; and of that he is fitter to
judge for us than we for ourſelves. We need not be long, nor uſe many
words in repreſenting our caſe ; God knows it better than we can tell
him, only he will know it from us ; (what will ye that I ſhould do unto
3you ?) and when we have told him what it is, we muſt refer ourſelves
to him, Lord, all my deſire is before thee, Pſ. 38.9. So far is God from
being wrought upon by the length or language of our prayers, that the
moſt powerful interceſſions are thoſe which are made with groanings that
cannot be uttered, Rom. 8. 26. We are not to preſcribe, but ſubſcribe to
God.
9. After this manner therefore pray ye: Our Father
which art in heaven, Hallowed be thy name. 10. Thy
kingdom come. Thy will be done in earth, as it is in hea-
ven. 11. Give us this day our daily bread. 12. And
forgive us our debts, as we forgive our debtors. 13. And
lead us not into temptation, but deliver us from evil: for
thine is the kingdom, and the power, and the glory, for
ever. Amen. 14. For if ye forgive men their treſpaſſes,
your heavenly Father will alſo forgive you : 15. But if
ye forgive not men their treſpaſſes, neither will your Fa-
ther forgive your treſpaſſes.
When Chriſt had condemned what was amiſs, he dire&s to do better;
for his are reproofs of inſtruction. Becauſe we know not what to pray
for as we ought, he here helps our infirmities, by putting words into our
mouths ;...ſiſter this manner therefore pray ye, v. 9. So many were the
corruptions that had crept into this duty of prayer among the Jews,
that Chriſt ſaw it needful to give a new directory for prayer, to ſhew his
diſciples what muſt ordinarily be the matter and method of their prayer,
which he gives in words that may very well be uſed as a form ; as the
ſummary or contents of the ſeveral particulars of our prayers. Not that
we are tied up to the uſe of this form only, or of this always, as if this
were neceſſary to the conſecrating of our other prayers ; we are here bid
to pray after this manner, with theſe words, or to this effect. That in
Luke differs from this ; we do not find it uſed by the apoſtles; we are
not here taught to pray in the name of Chriſt, as we are afterward ; we
are here taught to pray, that that kingdom might come which did come
when the Spirit was poured out ; yet, without doubt, it is very good to s
uſe it as a form, and it is a pledge of the communion of ſaints, it having -
| Pſ. 150. F.
been uſed by the church in all ages, at leaſt, (ſays Dr. Whitby,) from
| be with God in heaven.
Model of Prayer.
the third century. It is our Lord's prayer, it is of his compoſing, of
his appointing ; it is very compendious, yet very comprehenſive. The
matter is choice and neceſſary, the method inſtructive, and the expreſ-
fion very conciſe. It has much in a little, and it is requiſite that we
acquaint ourſelves with the ſenſe and meaning of it, for it is uſed ac-
ceptably, no further than it is uſed with underſtanding, and without vain
repetition. - # * *
The Lord’s prayer (as indeed every prayer) is a letter ſent from earth
to heaven. Here is the inſcription of the letter, the perſon to whom it
is direéted, our Father; the place where, in heaven ; the contents of it
in ſeveral errands of requeſt; the cloſe, for thine is the kingdom ; the
| ſeal, Amen; and if you will the date too, this day.
Plainly thus; there are three parts of the prayer.
I. The preface, Our Father which art in heaven. Before we come to
our buſineſs, there muſt be a ſolemn addreſs to him with whom our buſi-
neſs lies; Our Father. Intimating, that we muſt pray, not only alone
and for ourſelves, but with and for others; for we are members one of
another, and are called into fellowſhip with each other. We are here
taught to whom to pray, to God only, and not to ſaints and angels, for
they are ignorant of us, are not to have the honours we give in prayer,
nor can give the favours we expect. We are taught how to addreſs our-
ſelves to God, and what title to give him, that which ſpeaks him rather
beneficent than magnificent, for we are to come boldly to the throne of
raCe.
g 1. We muſt addreſs ourſelves to him as our Father, and muſt cakl him
ſo. He is a common Father to all mankind by creation, Mal. 2. 10.
A&ts 17.28. He is in a ſpecial manner a Father to the ſaints, by adop-
tion and regeneration ; (Eph. 1. 5. Gal. 4. 6.) and an unſpeakable pri-
vilege it is. Thus we muſt eye him in prayer, keep up good thoughts
of him, ſuch as are encouraging and not affrighting ; nothing more plea-
fing to God, or pleaſant to ourſelves, than to call God Father. Chriſt
in prayer moſtly called God Father. If he be our Father, he will pity
us under our weakneſs and infirmities, (Pſ. 103. 13.) will ſpare us,
º 3. 17.) will make the beſt of our performances, though very de-
e&tive, will deny us nothing that is good for us, Luke 11. 11... 13. We
have acceſs with boldrieſs to him, as to a father, and have an advocate
with the Father, and the Spirit of adoption. When we come repenting
of our fins, we muſt eye God as a Father, as the prodigal did ; (Luke
15. 18. Jer. 3. 19.) when we come begging for grace, and peace, and
the inheritance and bleſfing of ſons, it is an encouragement that we come
to God, not as an unreconciled, avenging Judge, but as a loving, graci-
ous, reconciled Father in Chriſt, Jer. 3. 4.
2. As our Father in heaven ; ſo in heaven as to be every where elſe,
for the heaven cannot contain him ; yet ſo in heaven as there to manifeſt
his glory, for it is his throne, (Pſ. 103, 19.) and it is to believers a
throne of grace; thitherward we muſt direét our prayers, for Chriſt the
Mediator is now in heaven, Heb. 8. 1. Heaveu is out of fight and a
world of ſpirits, therefore our converſe with God in prayer moſt be
ſpiritual; it is on high, therefore in prayer we muſt be raiſed above the
world, and lift up our hearts, Pſ. 5. 1. Heaven is a place of perfeół
purity, and we muſt therefore lift up pure hands, muſt ſtudy to ſanétify
his name, who is the Holy One, and dwells in that holy place, Lev.
10. 3. From heaven God beholds the children of men, Pſ. 33. 13, 14.
And we muſt in prayer ſee his eye upon is ; thence he has a full and
clear view of all our wants and burdens and deſires, and all our infirmi-
ties. It is the firmament of his power likewiſe, as well as of his proſpect,
'. He is not only, as a Father, willing to help us, but as a
heavenly Father, able to help us, able to do great things for us, more
than we can aſk or think ; he has where with to ſupply our needs, for
every good gift is from above. He is a Father, and therefore we may
come to him with boldneſs, but a Father in heaven, and therefore we
muſt come with reverence, Eccl. 5. 2. Thus all our prayers ſhould
correſpond with that which is our great aim as chriſtians, and that is, to
God and heaven, the end of our whole couver-
ſation, muſt be particularly cyed in every prayer ; there is the centre.
to which we are all tending. . By prayer we ſend before us thither, where
we profeſs to be going.
II. The petitions, and thoſe are fix ; the three firſt relating more im-
mediately to God and his honour, the three laſt to our own concerns,
both temporal and ſpiritual ; as in the ten commandments, the four firſt
teach us our duty toward God, and the fix laſt our duty towards our
neighbour. The method of this prayer teaches us to ſeek firſt the king-
dom ºf God and his rightºonſngſ, and then to hope that other things shall
be adder/. t
ST, MATTHEw, VI. - - Model of Prayer. --~~
1. Hallowed be thy name. It is the ſame word that in other places is
tranſlated ſanctifted. But here the old word hallowed is retained, only
becauſe people were uſed to it in the Lord’s prayer. In theſe words,
(1.) We give glory to God; it may be taken not as a petition, but as
an adoration ; as that, the Lord be magnifted, or glorified, for God’s ho-
lineſs is the greatneſs and glory of all his perfeótions. We muſt begin
our prayers with praiſing God, and it is very fit he ſhould be firſt ſerved,
and that we ſhould give glory to God, before we expect to receive
mercy and grace from him. Let him have the praiſe of his perfections,
and then let us have the benefit of them. (2.) We fix our end, and it
is the right end to be aimed at, and ought to be our chief and ultimate end
in all our petitions, that God may be glorified ; all our other requeſts
muſt be in ſubordination to this and in purſuance of it. “Father, glorify
thºſelf in giving me my daily bread and pardoning my fins,” &c. Since
all is of him and through him, all muſt be to him and for him. In prayer
our thoughts and affections ſhould be carried out moſt to the glory of
God. The Phariſees made their own name the chief end of their prayers,
(v. 5. to be ſeen of men,) in oppoſition to which we are directed to make
the name of God our chief end; let all our petitions centre in this and
be regulated by it. “Do ſo and ſo for me, for the glory of thy name,
and as far as is for the glory of it.” (3.) We defire and pray that the
name of God, that is, God himſelf in all that whereby he has made him-
ſelf known, may be ſanétified and glorified both by us and others, and eſ-
pecially by himſelf. “Father, let thy name be glorified as a Father,
and a Father in heaven; glorify thy goodneſs and thy highneſs, thy ma-
jeſty and mercy. Let thy name be ſanctified, for it is a holy name; no
matter what becomes of our polluted names, but Lord, what wilt thou do
to thy great name * When we pray that God’s name may be glorified,
[1..] We make a virtue of neceſſity; for God will ſanctify his own name,
whether we define it or not ; I will be exalted among the heathen, Pſ.
46. 10. [2] We aſk for that which we are ſure ſhall be granted; for
when our Saviour prayed, Father, § thy name, it was immediately
anſwered, I have glorified it, and will glorify it again.
2. Thy kingdom come. This petition has plainly a reference to the
doćtline which Chriſt preached at this time, which John Baptiſt had
preached before, and which he afterwards ſent his apoſtles out to preach
—the kingdom of heaven is at hand. The kingdom of your Father which
is in heaven, the kingdom of the Meſfiah, this is at hand, pray that it
may come. Note, We ſhould turn the word we hear into prayer, our
hearts ſhould echo to it; does Chriſt promiſe, ſurely I come quickly, our
hearts ſhould anſwer, even ſo, come. Miniſters ſhould pray over the word;
when they preach, the kingdom of God is at hand, they ſhould pray, Fa-
ther, thy kingdom come. What God has promiſed we muſt pray for ; for
promiſes are given, not to ſuperſede, but to quicken and encourage
prayer; and when the accompliſhment of a promiſe is near and at the
door, when the kingdom of heaven is at hand, we ſhould then pray for it
the more earneſtly thy kingdom come; as Daniel ſet his face to pray for
the deliverance of Iſrael, when he underſtood that the time of it was at
hand, Dan. 9. 2. See Luke 19. 11. It was the Jews’ daily prayer to
God, Let him make his kingdom reign, let his redemption, flourish, and le;
his Meſſiah come and deliver his people. Dr. Whitby, ez Vitringa. “Let
thy kingdom come, let the goſpel be preached to all, and embraced by all ;
let all be brought to ſubſcribe to the record God has given in his word
concerning his Son, and to embrace him as their Saviour and Sovereign.
Let the bounds of the goſpel church be enlarged, the kingdom of the
world be made Chriſt’s kingdom, and all men become ſubjects to it, and
live as becomes their charaćter.” º:
3. Thy will be done on earth, as it is in heaven. We pray that God's
kingdom being come, we and others may be brought into obedience to
all the laws and ordinances of it. By this let it appear that Chriſt's
kingdom is come, let God’s will be done; and by this let it appear that
it is come as a kingdom of heaven, let it introduce a heaven upon earth,
We make Chriſt but a titular Prince, if we call him King, and do not
do his will ; having prayed that he may rule us, we pray that we may in
eyery thing be ruled by him. Obſerve, (1.) The thing prayed for,
thy will be done, “Lord do what thou pleaſeſt with me and mine;.
! Sam. 3. 18. I refer myſelf to thee, and am well ſatisfied that all thy
counſel concerning me ſhould be performed.” In this ſenſe Chriſt
Prayed, not my will, but thine be done. “ Enable me to do what is plea-
*ing to thee: give me that grace that is neceſſary to the right knowledge
of thy will, and an acceptable obedience to it. Let thy will be done
couſcientiouſly by me and others, not our own will, the will of the fleſh,
or the mind, not the will of men, (I Pet. 4, 2.) much leſs Satan’s will,
(John 8, 44.) that we may neither diſpleaſe. God in any thing we do,
(ut nihil noſtrum diſpliceat Deo) nor be diſpleaſed at any thing God
does,’’ (ut nihil Dei diſpliceat nobis.J. (2.) The pattern of it, that it
may be done on earth, in this place of our trial and probation, (where
our work muſt be done, or it never will be done,) at it is done in heaven,
that Place of reſt and joy. We pray that earth may be made more like
to heaven by the obſervance of God’s will, which, through the preva-
lency of Satan’s will, is become ſo near akin to hell; and that ſaints may
be made more like to the holy angels in their devotion and obedience.
We are on carth, bleſſed be God, not yet under the earth; we pray for
the living only, not for the dead, that are gone down into ſilence.
4. Give us this day our daily bread. Becauſe our natural being is ne-
ceſſary to our ſpiritual well-being in this world, therefore, after thè.
things of God’s glory, kingdom and will, we pray for the neceſſary ſup-
Ports and comforts of this preſent life, which are the gift of God, and
muſt be aſked of him, Tây 3pro, irºzov—Bread for the day approaching,
for all the remainder of our lives. Bread for the time to come, or bread
Jºr our being and ſuftſtence, that which is agreeable to our condition in
the world, (Prov. 30. *} Jood convenient for us and our families, ac-
cording to our rank and ſtation. * *
Every word here has a leſſon in it; (1.) We aſk for bread, that
teaches us ſobriety and temperance; we aſk for bread, not dainties, not
ſuperfluities; that which is wholeſome, though it be not nice. (2.) We
aſk for our bread ; that teaches us honeſty and induſtry: we do not aſk
for the bread out of other people’s mouths, not the bread of deceit,
(Prov. 20. 13.) not the bread of idleneſs (Proy. 31. 27.) but the bread
homeſtly gotten. (3.). We aſk for our daily bread; which teaches us
not to take thought for the morrow, (ch. 6. 34.) but conflantly to depend
upon divine providence, as thoſe that live from hand to mouth. (4.)
We beg of God to give it us, not ſell it us, nor lend it us, but give it.
The greateſt of men muſt be beholden to the mercy of God for their
daily bread. (5.) We pray, “Give it to us; not to me only, but to
others in common with me.” This teaches us charity, and a compaſ-
fionate concern for the poor and needy. It intimates alſo, that we ought
to Pray with our families; we and our houſeholds eat together, and there-
fºre ºught tº pray together. (6.) We pray that God would give it us
this day; which teaches us to renew the deſires of our ſouls toward God,
as the wants of our bodies are renewed ; as duly as the day comes, we
muſt pray to our heavenly Father, and reckon we could as well go a day
without meat, as without prayer. º -
5. And forgive its our debts, as we forgive our debtors. This is con-
nected with the former; and forgive, intimating, that unleſs our fins be
pardoned, we can have no comfort in life, or the ſupports of it. Our
daily bread does but feed us as lambs for the ſlaughter, if our fins be not
pardoned. It intimates likewiſe, that we muſt pray for daily pardon, as
duly as we pray for daily bread. He that is wished, needeth to wash his
feet. Here we have, -
(1.) A petition; Father in heaven, forgive its our debts, our debts to
i thee. Note, [l.] Our fins are our debts; there is a debt of duty, which
as creatures, we owe to our Creator: we do not pray to be diſcharged
from that, but, upon the nonpayment of that there ariſes a debt of pu-
niſhment ; in default of obedience to the will of God, we became ob-
noxious to the wrath of God; and for not obſerving the precept of the
law, we ſtand obliged to the penalty. A debtor is liable to proceſs, ſo
are we ; a malefactor is a debtor to the law, ſo are we. [2.] Our heart’s de-
fire and prayer to our heavenly Father every day ſhould be, that he would
Jorgive us our debts ;...that the obligation to puniſhment may be cancelled
and vacated, that we may not come into condemnation ; that we may be
diſcharged, and have the comfort of it. In ſuing out the pardon of our
fins, the great plea we have to rely upon, is the ſatisfaction that was made
to the juſtice of God for the fin of man, by the dying of the Lord Jeſus
| our Surety, or rather Bail to the aëtion, that undertook our diſcharge.
i (2.) An argument to enforce this petition ; as we forgive our debtors.
This is not a plea of merit, but a plea of grace. . Note, Theſe that come
to God for the forgiveneſs of their fins againſt him, muſt make conſcience
of forgiving thoſe who have offended them, elſe they curſe themſelves
when they ſay the Lord’s prayer, Qur duty is to forgive our debtors ;.
as to debts of money, we muſt not be rigorous and ſevere in exacting them
from thoſe that cannot pay them. without ruining themſelves and their
families; but this means debts of injury; our debtors are thoſe that treſ.
pºſs against us, that ſnite us, (ch. 5. 39, 40.) and in ſtrictneſs of law,
might be proſecuted for it; we muſt forbear, and forgive, and forget the
affronts put upon us, and the wrongs doue us ; and this is a moral qua-
lification for pardon and peace ; it encourages to hope, that God will
*}}*.
* * * *
forgive us ;. for if there be in us this gracious diſpoſition, it is wrought of . ,
l .#
*
§§
* ~ * * *
God, and therefore is a perfeótion eminently and tranſcendently in him-
ſelf; it will be an evidence to us that he has forgiven us, having wrought
in us the condition of forgiveneſs. . .
6 And lead us not into temptation, but deliver usfrom evil.
. - This peti-
tion is expreſſed, * . . .
(1.) Negatively : Lead us not into temptation. Having prayed that
the guilt of fin may be removed, we pray, as is fit, that we may never re-
turn again to folly, that we may not be tempted to it. . It is not as if
God tempted any to fin; but “Lord, do not let Satan looſe upon us;
chain up that roaring lion, for he is ſubtle and ſpiteful; Lord, do not
againſt, both becauſe of the diſcomfort and trouble of them, and becauſe
of the danger we are in of being overcome by them, and the guilt and |
grief that then follow.
(2.) Poſitively: But deliver us from evil, 3rd tº wompg—from the evil
ſaulted by him, or we may not be overcome by thoſe aſſaults :” Or
from the evil thing, fin, the worſt of evils ; an evil, an only evil; that
sº
to God for ever, intimates an acknowledgment, that it is etermally due,
ſtroys them by. “ Lord, deliver us from the evil of the world, the cor-
ruption that is in the world through luſt; from the evil of every condi-
tion in the world; from the evil of death, from the ſting of death which
is fin , deliver us from ourſelves, from our own evil hearts: deliver us
from evil men, that they may not be a ſnare to us, nor we a prey to them.”
III. The concluſion: For thine is the kingdom, and the power, and the
glory, for ever. Amen. . Some refer this to David's doxology, 1 Chron.
29. 11. Thine, O Lord, is the greatneſs. It is,
1. A form of plea to enforce the foregoing petitions. It is our duty
to plead with God in prayer, to fill our mouth with arguments, (Job
23. 4.) not to move God, but to affect ourſelves; to encourage our
faith, to excite our fervency, and to evidence both. Now the beſt pleas
in prayer, are thoſe that are taken from God himſelf, and from that
which he has made known of himſelf. We muſt wreſtle with God in
his own ſtrength, both as to the matter of our pleas and the urging of
them. The plea here has ſpecial reference to the three firſt petitions:
“ Father in heaven, thy kingdom come, for thine is the kingdom ; thy will
be done, for thine is the power ; hallowed be thy name, for thine is the
glory.” And as to our own particular errands, theſe are encouraging :
“ Thine is the kingdom ; thou haſt the government of the world, and
the protećtion of the ſaints, thy willing ſubjećts in it:” God gives and
ſaves like a king. “Thine is the power, to maintain and ſupport that
kingdom, and to make good all thine engagements to thy people.”
Thine is the glory, as the end of all that which is given to, and done for
the ſaints, in anſwer to their prayers; for their praiſe waiteth for him.
This is matter of comfort and holy confidence in prayer.
2. It is a form of praiſe and thankſgiving. The beſt pleading with
God is praiſing of hin ; it is the way to obtain further mercy, as it
qualifies us to receive it. In all our addreſſes to God, it is fit that
praiſe ſhould have a conſiderable ſhare, for praiſe becometh the ſaints ; i
they are to be to our God for a name and for a praiſe. It is juſt and
equal ; we praiſe God, and give him glory, not becauſe he needs it ; he
is praiſed by a world of angels, but becauſe he deſerves it ; and it is our
duty to give him glory, in compliance with his defign in revealing him-
ſelf to us. Praiſe is the work and happineſs of heaven ; and all that
would go to heaven hereafter, muſt begin their heaven now. Obſerve,
how full this doxology is, The kingdom, and the power, and the glory, it
is all thine.
true ſaint never thinks he can ſpeak honourably enough of God : here
there ſhould be a gracious fluency, and this fºr ever. Aſciibing glory.
and an earneſt deſire to be eternally doing it, with angels and ſaints
above, Pſ. 71. 14. -
J.aſily, To all this we are taught to affix our Amen, ſo be it. God’s
Amen is a grant; his fat is, it ſhall be ſo : our Amen is only a ſummary
deſire ; our fat is, let it be ſo : it is in token of our defire and aſſurance
to be heard, that we ſay, Amen. Amen refers to every petition going
before, and thus, in compaſſion to our infirmities we are taught to knit
up the whole in one word, and ſo to gather up, in the general, what
we have loſt and let ſlip in the particulars. It is good to conclude re-
ligious duties with ſome warmth and vigour, that we may go from them
with a ſweet ſavour upon our ſpirits. It was of old the pračtice of
good people to ſay, Amen, audibly at the end of every prayer, and it is
. . . .”
. .
---> --> - ST. MATTHEw, VI.' '
|
| and inward impreſſions,
Note, It becomes us to be copious in praiſing God. A
| groom is taken away, then ſhall they faſt, ch. 9. 15.
2. Sº,
Model of Prayer.
a commendable pračtice, provided it be done with underſtanding as the
apoſtle dire&ts, (1 Cor. 14, 16.) and uprightky, with life and livelineſs,
anſwerable to that outward expreſſion of deſire
and confidence. . . . . . . -
Moſt of the petitions in the Lord’s prayer had been commonly uſed
by the Jews in their devotions, or words to the ſame effect ; but that
clauſe in the fifth petition, As we forgive our debtors, was perfeótly new,
and therefore our Saviour here ſhews, for what reaſon he added it, not
| with any perſonal refle&tion upon the peeviſhneſs, litigiouſneſs, and ill
. & * * | nature of the men of that generation, though there was cauſe enough
leave us to ourſelves, (Pſ. 19. 13.) for we are very weak; Lord, do | 4 - .
not lay stumbling-blocks and ſnares before us, nor put us into ſuch circum- |
ſtances as may be an occaſion of falling.” Temptations are to be prayed -
|tion our making conſcience of that duty, not only to remind ourſelves
for it, but only, from the neceſſity and importance of the thing itſelf.
God, in forgiving us, has a peculiar reſpect to our forgiving thoſe that
have injured us; and therefore, when we pray for pardon, we muſt men-
of it, but to bind ourſelves to it. See that parable, ch. 18. 23.35.
Selfiſh nature is loth to comply with this, and therefore it is here in-
* - culcated, v. 14, 15.
one, the devil, the tempter; “keep us, that either we may not be aſ- |
If ye forgive, your heavenly Father will alſº forgive.
1. In a promiſe.
| Not as if this were the only condition required ; there muſt be repen-
- . * * tº |tance and faith, and new obedience; but as where other graces are in
evil thing which God hates, and which Satan tempts men to and de-
truth, there will be this, ſo this will be a good evidence of the fincerity
of our other graces. He that relents toward his brother, thereby ſhews
that he repents toward his God. Thoſe which in the prayer are called
debts, are here called tre/pdffès, debts of injury, wrongs done us in our
bodies, goods, or reputation : treſpaſſes ; it is an extenuating term for
offences, ºrzpºldazra-ſtumbles, ſlips, falls. Note, It is a good evi-
dence, and a good help of our forgiving others, to call the injuries done
us by a mollifying excuſing name. Call them not treqſons, but freſpaſſes;
not wilful injuries, but caſual inadvertencies ; peradventure it was an
overſight, (Gen. 43.12.) therefore make the beſt of it. We muſt for-
give, as we hope to be forgiven; and therefore muſt not only bear no
malice, nor meditate revenge, but muſt not upbraid our brother with
the injuries he has done us, nor rejoice in any hurt that befals him, but
muſt be ready to help him and do him good, and if he repent and
defire to be friends again, we muſt be free and familiar with him, as
before. r - ;
2. In a threatening. “But if you forgive not thoſe that have injured
you, that is a bad fign you have not the other requiſite conditions, but
are altogether unqualified for pardon ; and therefore your Father, whom
you call Father, and who, as a father, offers you his grace upon reaſon-
able terms, will nevertheleſs not forgive you. And if other graces be
fincere, and yet you be defective greatly in forgiving, you cannot expect
the comfort of your pardon, but, to have your ſpirits brought down by
ſome afflićtion or other to comply with this duty.” Note, Thoſe that
would find mercy with God muſt ſhew mercy to their 'brethren ; nor
can we expe&t that he ſhould ſtretch out the hands of his favour to us,
unleſs we lift up to him pure hands, without wrath, 1 Tim. 2. 8. If we
pray in anger, we have reaſon to fear God will anſwer in anger. It has
been ſaid, prayers made in wrath are written in gall. What reaſon is it
that God ſhould forgive us the talents we are indebted to him, if we for-
give not our brethren the pence they are indebted to us? Chriſt came
into the world as the great Peace-Maker, not only to reconcile us to God,
but one to another, and in this we muſt comply with him. It is great
preſumption and of dangerous conſequence, for any to make a light
matter of that which Chriſt here lays ſuch a ſtreſs upon. Men’s paſſions
ſhall not fruſtrate God’s word.
16. Moreover when ye faſt, be not, as the hypocrites,
of a ſad countenance : for they disfigure their faces, that
they may appear unto men to faſt. Verily I ſay unto you,
they have their reward. 37. But thou, when thou faſteſt,
anoint thine head, and waſh thy face : 18. That thou ap-
pear not unto men to faſt, but unto thy Father which is
in ſecret : and thy Father which ſeeth in ſecret, ſhall re-
ward thee openly.
We are here cautioned againſt hypocriſy in faſting, as before in alms-
giving, and in prayer. " . . *
1. It is here ſuppoſed, that religious faſting is a duty required of the
diſciples of Chriſt, when God, in his providence, calls to it, and when
the caſe of their own ſouls upon any account requires it ; when the bride-
Faſting is here put
f
laſt, becauſe it is not ſo much a duty for its own ſake, as a means to diſ.
poſe us for other duties. Prayer comes in between almsgiving and faſt-
ing, as being the life and ſoul of both. Chriſt here .. eſpecially of
private faſts, ſuch as particular perſons preſcribe to themſelves, as free-
will offerings, commonly uſed among the pious Jews; ſome faſted one day,
forme two, every week; others ſeldomer, as they ſaw cauſe. On thoſe
days they did not eat till ſun-ſet, and then very ſparingly. It was not
the Phariſee's faſting twice in the week, but his boaſting of it, that Chriſt
condemned, Luke 18, 12. It is a laudable practice, and we have reaſon
to lament it, that it is ſo generally negle&ted among Chriſtians. Anna.
was much in faſting, Luke 2. 37. Cornelius faſted and prayed, Acts | 4 , -
| ſhall be full of darkneſs. If therefore the light that is in
10. 30. The primitive chriſtians were much in it, ſee A&ts 13.3.−
14, 23. Private faſting is ſuppoſed, 1 Cor. 7. 5. It is an act of ſelf-
denial, and mortification of the fleſh, a holy revenge upon ourſelves, and
humiliation under the hand of God. The moſt grown chriſtians muſt
hereby own, they are ſo far from having any thing to be proud of,
that they are unworthy of their daily bread. It is a means to curb the
fleſh and the defires of it, and to make us more lively in religious exer-
ciſes, as fulneſs of bread is apt to make us drowſy. Paul was in fiftings
often, and ſo he kept under his body, and brought it into ſidjection.
2. We are cautioned not to do this as the hypocrites did it, leſt we
loſe the reward of it ; and the more difficulty attends the duty, the
greater loſs it is to loſe the reward of it. -
Now, (1.) The hypocrites pretended faſting, when there was nothing
of that contrition and humiliation of ſoul in them, which is the life and
ſoul of the duty. Theirs were mock-faſts, the ſhew and ſhadow with-
out the ſubſtance : they took on them to be more humbled than really
they were, and ſo endeavoured to put a cheat upon God, than which
, they could not put a greater affront upon him. The faſt that God has
choſen, is a day to afflict the ſºul, not to hang down the head like a bul-
ruſh, nor for a man to ſpread ſackcloth and aſhes under him ; we are
quite miſtaken, if we call this a faſt, Iſa. 58. 5. Bodily exerciſe,
if that be all, profits little, fince that is not faſting to God, even to
him. , , , - -
(2.) They proclaimed their faſting, and managed it ſo as that all who
ſaw them might take notice that it was a faſting-day with them. Even
on theſe days they appeared in the ſtreets, whereas they ſhould have
becm in their cloſets ; and they affected a downcaſt look, a melancholy
countenance, a ſlow and ſolemn pace ; and perfeótly disfigured them-
ſelves, that men might ſee how often they faſted, and might extol them
for devout, mortified men. Note, It is ſad that men, who have, in ſome
meaſure, maſtered their pleaſure, which is ſenſual wickedneſs, ſhould be
ruined by their pride, which is ſpiritual wickedneſs, and no leſs danger-
ous. Hère alſo they have their reward, that praiſe and applauſe of
men which they court and covet ſo much ; they have it, and it is their
all. -- -
3. We are direéted how to manage a private faſt; we muſt keep it
private, v. 17, 18. He does not tell us how often we muſt faſt ; cir-
cumſtances vary, and wiſdom is profitable therein to direét; the Spirit
in the word has left that to the Spirit in the heart ; but take this for a
rule, whenever you undertake this duty, ſtudy therein to approve your-
felves to God, and not to recommend yourſelves to the good opinions of
men, humility muſt evermore attend upon our humiliation. Chriſt does |
not dire&t to abate any thing of the reality of the faſt ; he does not ſay:
“take a little meat, or a little drink, or a little cordial ;” no, “let the
body ſuffer, but lay afide the ſhew and appearance of it ; appear with
thy ordinary countenance, guiſe and dreſs; and while thou denieſt thy-
ſelf thy bodily refreſhments, do it ſo as that it may not be taken notice
of, no, not by thoſe that are neareſt to thee; look pleaſant, anoint thine !
head, and waſh thy face, as thou doſt on ordinary days, on purpoſe to
conceal thy devotion; and thou ſhalt be no loſer in the praiſe of it at
laſt; for though it be not of men, it ſhall be of God.” Faſting is the
humbling of the ſoul, (Pſ. 35. 13.) that is the infide of the duty; let
that therefore be thy principal care, and as to the outfide of it, covet
not to let it be ſeen. If we be fincere in our ſolemn faſts, and humble,
and truſt God’s omniſcience for our witneſs, and his goodneſs for our
reward, we ſhall find, both that he did ſee in Jęcret and will reward openly.
Religious faſts, if rightly kept, will ſhortly be recompenſed with an
everlaſting feaſt. Our acceptance with God in our private faſts, ſhould
make us dead, both to the applauſe of men, (we muſt not do the duty
in hopes of this,) and to the cenſures of men too : (we muſt not decline
the duty for fear of them.) David’s faſting was turned to his reproach,
Pſ 69.10, and yet, v. 13. As for me, let them ſay what they will of
mºny prayer is unto thee in an acceptable time, s -
Vol. IV. No. 74,
|
ST MATTHEw, vi.
º
19. Lay not up for yourſelves, treaſures.apon earth,
where moth and ruſt doth corrupt, and where thieves,
break through and ſteal; 20. But lay up for yourſelves
treaſures in heaven, where neither moth nor ruſt doth
corrupt, and where thieves do not break through nor
ſteal : 21. For where your treaſure is, there will your
heart be alſo. 22. The light of the body is the eye: if
therefore thine eye be fingle, thy whole body ſhall be full
of light: 23. But if thine eye be evil, thy whole body
thee be darkneſs, how great is that darkneſs! 24: No man
can ſerve two maſters: for either he will hate the one
and love the other; or elſe he will hold to the one, and
deſpiſe the other. Ye cannot ſerve God and mammon.
Worldly-mindedneſs is as common and as fatal a ſymptom of hypocriſy
as any other, for by no fin can Satan have a ſurer and faſter hold of the
ſoul, under the cloke of a viſible and paſſable profeſſion of religion, than .
by this; and therefore Chriſt having warned us againſt coveting the praiſe
of men, proceeds next to warn us againſt coveting the wealth of the
world; in this alſo we muſt take heed, left we be as the hypocrites are,
and do as they do : the fundamental error that they are guilty of is, that
they chooſe the world for their reward; we muſt therefore take heed of
hypocriſy and worldly-mindedneſs, in the choice we make of our trea-
ure, our end, and our maſters. . -
I. In choofing the treaſure we lay up. . Something or other every man
has which he makes his treaſure, his portion, which his heart is upon,
to which he carries all he can get, and which he depends upon for fu-
turity. It is that good, that chief good, which Solomon ſpeaks of with
ſuch an emphaſis, Eccl. 2. 3. Something the ſoul will have, which
| it looks upon as the beſt thing, which it has a complacency and con-
Now Chriſt deſigns not to deprive us
fidence in above other things. -
of our treaſure, but to direét us in the choice of it; and here we
have, * ' ' ,
J. A good caution againſt making the things that are ſeen, that are tem-
poral, our beſt things, and placing our happineſs in them. ... Lay not up
jor yourſelves treaſures upon earth. Chriſt’s diſciples had left all to fol-
low him, let them ſtill keep in the ſame good mind. A treſſure is an
abundance of ſomething that is in itſelf, at leaſt in our opinion, precious
and valuable, and likely to ſtand us in ſtead hereafter. Now we muſt
not lay up our treaſures on earth, that is, (1.) We muſt not count theſe
things the beſt things, not the moſt valuable in themſelves, nor the moſt
ſerviceable to us: we muſt not call them glory, as Laban's ſons did, but
| fee and own that they have no glory in compariſon with the glory that ex-
celleth. (2.) We muſt not covet an abundance of theſe things, nor be
ſtill graſping at more and more of them, and adding to them, as men do
to that which is their treaſure, as never knowing when we have enough.
(3.) We muſt not confide in them for futurity, to be our ſecurity and
fupply in time to come; we muſt not ſay to the gold, Thou art my hope.
"Evil of worldly Mindedneſs.
\
(4.) We muſt not content ourſelves with them, as all we need or de- .
fire: we muſt be content with a little for our paſſage, but not with all
for our portion. Theſe things muſt not be made our conſolation, (Luke
6, 24.) our good things, Luke 16. 25. Let us confider we are laying
up, not for our posterity in this world, but for ourſelves in the other
world. We are put to our choice, and made in a manner our own
carvers; that is ours which we lay up for ourſelves. It concerns thee
to chooſe wiſely, for thou art chooſing for thyſelf, and ſhalt have as thou"
chooſeſt. If we know and confider ourſelves what we are, what we are
made for, how large our capacities are, and how long our continuance,
and that our ſouls are ourſelves, we ſhall ſee it a fooliſh thing to lay up
our treaſure on earth. - - * .*
Here is a good reaſon given why we ſhould not look upon any thing
on earth as our treaſure, becauſe it is liable to loſs and decay : [1..]
From corruption within. That which is treaſure upon earth, moth and
rust do corrupt. If the treaſure be laid up in fine clothes, the moth frets
them, and they are gone and ſpoiled inſenſibly, when we thought them
moſt ſecurely laid up. If it be in corp of other eatables, as his was who
had his barns full, (Luke 12. 16, "i".) rust (ſo we read it) corrupts
that : Bg&ots—eating, eating-by men, for as goods are increqſed they are
increaſ'd that eat them; (Eccl. 5. IT.) eating by mice or other vermin;
manna itſelf bred worms ; or, it grows mouldy and muſty ; is ſtruck or
O - .


. . . . . . . . . . . . " `
ſmutted or blaſted; fruits ſoon rot. Or, if we underſtand it of filver and
gold, they tarniſh and canker; they grow leſs with uſing and grow worſe
with keeping; (Jam. 5. 2, 3.) the rust and the moth breed in the metal
itſelf and in the garment itſelf. Note, Worldly riches have in themſelves
a principle of corruption and decay; they wither of themſelves and
make themſelves wings. . [2.] From violence without. Thieves break
through and steal. Every hand of violence will be aiming at the houſe
where the treaſure is laid up ; nor can any thing be laid up ſo ſafe, but
we may be ſpóiled of it.
pacem agere; omnia illa quae in me indulgentiſſime conferebat, pecuniam,
honores, gloriam, eo loco poſiti, whde poſſet ea, ſine metu meo, repetere—
I never repºſed confidence in fortune, even if she ſeemed propitious ; what-
ever were the favours which her bounty bestowed, whether wealth, honours
or glory, 1/6 diſpoſed of them that it was in her power to recal them without
occaſioning me any alarm. Seneca Conſol. ad Helv. It is folly to make
that our treaſure which we may ſo eaſily be robbed of.
2. Good counſel, to make the joys and glories of the other world, thoſe
things not ſeen that are eternal, our beſt things, and to place our happi-
neſs in them. Lay up for yourſelves treaſures in heaven. Note, (1.)
There are treaſures in heaven, as ſure as there are on this earth ; and
thoſe in heaven are the only true treqſures, the riches and glories and
pleaſures that are at God’s right hand, which thoſe that are ſam&tified
truly arrive at, when they come to be ſam&tified perfeótly. (2.) It is
our wiſdom to lay up our treaſure in thoſe treaſures ; to give all dili-
gence to make ſure our title to eternal life through Jeſus Chriſt, and to
depend upon that as our happineſs, and look upon all things here below
with a holy contempt, as not worthy to be compared with it. We muſt
firmly believe there is ſuch a happineſs, and reſolve to be content with.
that, and to be content with nothing ſhort of it. If we thus make thoſe
treaſures ours, they are laid up, and we may truſt God to keep them
ſafe for us ; thither let us then refer all our defigns, and extend all our
defires; thither let us ſend before our beſt effects and beſt affections.
Let us not burden ourſelves with the caſh of this world, which will but
load and defile us, and be liable to ſink us, but lay up in ſtore good ſe-
curities. The promiſes are bills of exchange, by which all true believers
return their treaſure to heaven, payable in the future ſtate : and thus we
muſt make that ſure that will be made ſure. (3.) It is a great encou-
ragement to us to lay up our treaſure in heaven, that there it is ſafe; it
will not decay of itſelf, no moth nor rust will corrupt it ; nor can we be
by force or fraud deprived of it; thieves do not break through and steal.
It is a happineſs above and beyond the changes and chances of time, an
inheritance incorruptible. , - -
3. A good reaſon why we ſhould thus chooſe, and an evidence that we
háve done ſo, (v. 21.) Where your treqſure is, on earth or in heaven,
there will your heart be. We are therefore concerned to be right and
wiſe in the choice of our treaſure, becauſe the temper of our minds, and
conſequently the tenor of our lives, will be accordingly either carnal or
ſpiritual, earthly or heavenly. The heart follows the treaſure as the
needle follows the loadſtone, or the ſun-flower the ſun. Where the trea-
Jure is, there the value and eſteem is ; there the love and affection is, Col.
Nunquam ego fortuna, credidi, etiamſ, videretur
| eye, that is plain ; the eye is .#
|
!
+
|
Evil of worldly Mindedness.
given alms, in truth and uprightneſs, with an eye to God and to his ac
ceptance, and have approved ourſelves to him therein, we have laid up

that treaſure in heaven; a book of remembrance is written there, (Mal. 3,
16.) and being there recorded, they ſhall be there rewarded, and we
ſhall meet them again with comfort on the other fide death and the grave:
Hypocrites are written in the earth, (Jer, 17. 13.) but God’s faithful
ones, have their names written in heaven, Luke 10. 20. Acceptance
with God is treaſure in heaven, which can neither be corrupted nor.
ſtolen. His well done ſhall ſtand for ever; and if we have thus laid up
our treaſure with him, with him our hearts will be ; and where can they
be better -
II. We muſt take heed of hypocriſy and worldly-mindedneſs in chooſing
the end we look at. Our concern as to this is repreſented by two forts §
eyes which men have, a ſingle eye and an evil eye, v. 22, 23. The ex-
preſſions are here ſomewhat dark becauſe conciſe ; we ſhall therefore
take them in ſome variety of interpretation. . The light of the body is the
and dire&ting ; the light of the
world would avail us little without this light of the body; it is the light of
the eye that rejoiceth the heart, (Prov. 15, 30.) but what is that which is
here compared to the eye in the body ? - * =
1. The eye, that is, the heart ; (ſo ſome ;) if that be ſingle—&m Aës—
free and bountiful, (ſo the word is frequently rendered, as Rom. 12. 8.
2 Cor. 8. 2.- 9. 11, 13. Jam. 1. 5. and we read of a bountiful eye, Prov.
22, 9.) if the heart be liberally affected and ſtand inclined to goodneſs
and charity, it will direét the man to chriſtian actions, the whole conver-
ſation will be full of light, full of the evidences and inſtances of true chriſ-
tianity, that pure religion and undeftled before, God and the Father;
( Jan. 1. 27.) full of light, of good works, which are our light shining
before men ; but if the heart be evil, covetous, and hard, and envious,
griping and grudging, (ſuch a temper of mind is often expreſſed by an
àvil eye, ch. 30. 13. Mark 7, 22. Prov. 23.6, 7.) the body will be full
of darkneſs, the whole converſation will be heatheniſh and unchriſtian.
The inſtruments of the churl are and always will be evil, but the liberal de-
viſeth liberal things, Iſa. 32. 5.8. If the light that is in us, thoſe affec-
tions which ſhould guide us to that which is good, be darkneſs, if theſe
be corrupt and worldly, if there be not ſo much as good nature in a man,
not ſo much as a kind diſpoſition, how great is the corruption of the
man, and the darkneſs in which he fits This ſenſe ſeems to agree with,
the context: we muſt lay up treaſure in heaven, by liberality in giving
alms, and that not grudgingly but with cheerfulneſs, Luke 12. 33. 2 Cor.
9. 7. But theſe words in the parallel place do not come in upon any
ſuch occaſion, Luke 1 I. 34, and therefore the coherence here does not
determine that to be the ſenſe of them. - -
2. The eye, that is, the understanding ; (ſo ſome.:) the praćtical judg-
ment, the conſcience, which is to the other faculties of the ſoul as the
eye is to the body, to guide and direct their motions; now if this eye be
Jingle, if it make a true and right judgment, and diſcern things that differ,
eſpecially in the great concern of laying up the treſſure ſo as to chooſe
aright in that, it will rightly guide the affections and ačtions, which will
all be full of the light of grace and comfort; but if this he evil and cor-
| rupt, and inſtead of leading the inferior powers, is led, and bribed, and
biaſed by them, if this be erroneous and miſinformed, the heart and life
muſt needs be full of darkneſs, and the whole converſation corrupt.
They that will not understand, are ſaid to walk on in darkneſs, Pſ. 82. 5.
It is ſad when the fpirit of a man, that ſhould be the candle ºf the Lord,
3. 2. That way the defires and purſuits.go, thitherward the aims and
intents are levelled, and all is done with that in view. Where the trea-
ſure is, there our cares and fears are, left we come ſhort of it; about that
we are moſt ſolicitous ; there our hope and truſt is ; (Prov. 18. 10, 11.)
there our joys and delights will be ; (Pſ. 119, 111.) and there our
thoughts will be ; there the inward thought will be, the first thought,
the free thought, the fired thought, the frequent, the familiar thought.
The heart is God’s due, (Prov. 23.26.) and, that he may have it,
our treaſure muſt be laid up with him, and then our ſouls will be lifted |
up to him. . . * * * . -
This direction about laying up our treaſure, may very fitly be applied
to the foregoing caution, of not doing what we do in religion to be ſeen
of men. Our treaſure is our alms, prayers and faſtings, and the reward
of them ; if we have done theſe only to gain the applauſe of men, we
have laid up this treaſure on earth, have lodged it in the hands of men,
and muſt never expect to hear any further of...it. Now it is folly to do
º, h º .. • * ~ * - - •
this, for the praiſe of men we covet ſo much, is liable to corruption ; it
will ſoon be ruſted, and moth-eaten and tarniſhed; a little folly like a
dead, fly will ſpoil it all, Eccl. 10.1. Slander and calumny are thieves,
that break through and ſteal it away, and ſo we loſe all the treaſure of
oùr performances; we have run in vain and laboured in vain, becauſe we
miſplaced our intentions in doing of them. Hypocritical ſervices lay
up nothing in heaven ; (Iſa. 58. 3.) the gain of them is gone, when the
ſoul is called for, Job 27. 8. But if we have prayed and faſted and
|
}
!
ſalve. \,
is an ignis fatuus ; when the leaders of the people, the leaders of the
©
faculties, baſe them to err, for then they that are led of them are de-
stroyed, Iſa. 9. 16. An error in the practical judgment is fatal, lt 1S
that which calls evil good and good evil; (Iſa. 5. 20.) therefore it con-
cerns us to underſtand things aright, to get our eyes anointed with eye-
3. The eye, that is, the aims and intentions ; by the eye we ſet our end -
before us, the mark we ſhoot at, the place we go to, we keep that In
view, and dire&t our motion accordingly ; in every thing we do in reli-
gion, there is ſomething or other that we have in our eye i now if our
eye be ſingle, if we aim honeſtly, fix right ends, and move rightly toward
them, if we aim purely and only at the glory of God, ſeek his honour
and favour, and direct all intirely to him, then the eye is ſingle; Paul's
was ſo when he ſaid, To me to live is Christ; and if we be right here, the
whole body will be full of light, all the actions will be regular and graci-
ous, pleaſing to God and comfortable to ourſelves : but if this eye be evil, -
if, inſtead of aiming only at the glory of God, and our acceptance with
him, we look afide at the applauſe of men, and while we profeſs to ho-
nour God, contrive to honour ourſelves, and ſeek our own things under
• * . . . SF, MATTHEW, vi. Truſt in God recommended. .
Which of you by taking thought can add one cubit unto,
º colour of ſeeking the things ºf Christ, this ſpoils all, the whole converſa- r
's . . . * * . . . . ; ; ; , . ; : : - 'Yº. - * . . . . -- ºr Jºe. “ . . . . . . . . we - sº -d "º . . . . . . " - ..
tion will. be, perverſe and unſteady, and the foundations being thus out of
* - - t , - . - t J * * * * , - * - 5 rt * : * .. 4 - * * * * * * *
- cºurſe, there gaſ be nothing but confuſion qāſ
-ā-ā-iºn...:2 ºf ....... . . . . • .* *.*, * , ,
pérſérüéture,
but the centre, and they will croſs. ... If the light that is in thee be not,
only dim, but darkneſs itſelf, it is a fundamental error, and deſtrućtive'
to all that follows. The end ſpecifies the ačtion. It is of the laſt im-
portance in religion, that we be right in our aims, and make eternal
things, not temporál, our ſcope, 2 Cor. 4. 18. The hypocrite is like
the waterman, that looks one way and rows another; the true chriſ-
tian like the traveller, that has his journey’s end in his eye. The hy-
pocrite foars like the kite, with his eye upon the prey below, which he
is ready to come down to when he has a fair opportunity; the true chriſ-
. º like the lark, higher and higher, forgetting the things that are
5eneath. | 1 , , , - . . . . e
III. We muſt take heed of hypocriſy and worldly-mindedneſs in.
chooſing the maſter we ſerve, v. 24. No man can ſerve two masters.
Serving two masters is contrary to the ſingle eye; for the eye will be to
the matter’s hand, Pſ. 123. 1, 2. Our Lord Jeſus here expoſes the cheat'
which thoſe put upon their own ſouls, who think to divide between
God and the world, to have a treaſure on earth and a treaſure in heaven,
too ; pleaſe God and pleaſe men too. Why not ſays the hypécrite;
it is good to have two ſtrings to one’s bow. They hope to make their
religion ſerve their ſecular intereſt, and ſo turn to account both ways.
The pretending mother was for dividing the child: the Samaritans will
compound between God and idols. No, ſays Chriſt, this will not do; it
is but a ſuppoſition that gain is godlineſs, 1 Tim. 6. 5. Here is,
1. A general maxim laid down ; it is likely it was a proverb among
the Jews, No man can ſerve two masters, much leſs two gods; for their,
commands will, ſome time er other croſs or contradićt one another, and
their occaſions interfere. While two maſters go together, a ſervant may
follow them both ; but, when they part, you will ſee to which he bé.”
longs; he cannot love, and obſerve, and cleave to both as he ſhould. If
to the one, not to the other ; either this or that muſt be comparatively.
hated and deſpiſed. This truth is plain enough in common caſes. . . . .
2. The application of it to the bufineſs in hand. Te cannot ſerve God
. . f. - g g . º. - - te r -> r - f :- ->
and mammon. Mammon is a Syriac word, that fignifies gain ; ſó...that
*
Jºn, give me thy heart."
whatever in this world is, or is accounted by us to be, gain, (Phil.3.7.
is mammon. Whatever is in the • * * *
eye, and the pride of life, is mammon. To ſome their belly is their man-
mon, and they ſerve that ; (Phil. 3. 19.) to others their eaſe, their ſleep,
their ſports and paſtimes are their mammon ; (Prov, 6. 9.) to others r
world, the ſuſ? of the fleſh, the lift of ! the
* . . . ſº evil work in the ſu-l
, Draw the lines from the circuinference to any other point
|
worldly riches ; (Jam. 4. 13.) to others honours and preferments ; the
! . .
Praiſe and applauſe of men was the Phariſees’ mammóñ; in a
the unity in which the world’s trinity centres, ſenſhäl, ſecular ſelf is the
hitmmon which cannot be ſerved in conjunétion with God; for if it be
ferved, it is in competition with him and in contradićtion to him. He
does not ſay. We muſt not or we should not, but we cannot ſerve God.
and mammon ; we cannot love both ; (1 John 2, 15. Jam. 4. 4.) or hold
tº both, or hold by both in obſervance, obedience, attendance, truſt and
dependence, for they are contrary the one to the other. God ſays, My
"YO .. º “. . . . . Mammon ſays, “ No, give it me.” God 'ſays,
£e content with ſuch things as ye have. Mammon ſays, “ |Graſp at all
that ever thou canſt, Rem, rem, quocumque modo, rem—Money, money;
by fair means or by foul, money.” God ſays, “T)efraud not, never lie,
be honeſt and juſt in all thy dealings.” Mammon ſays, “ Cheat thy own.
word, ſelf,
t
father, if thou caliſt gain by it.” God ſays, “Be charitable.” Mammon
ſays, “. Hold thy own, this giving undoes us all.” f
Júſor nothing. Mammon ſays, “Be careful for every thing.” God
ſays, Keep holy the ſabbath-day. Mammon ſays, “Make uſe of that day
as well as any other for the world.” Thus inconſiſtent are the com-
|
mands of God and Mammon, ſo that we cannot ſerve both. : Let us not
thén halt between God and Baal, but choºſe ye this day whom ye will ſerve,
and abide by your choice.
25. Therefore I ſay unto you, Take no thought for
Your life, what ye ſhall eat, or what ye ſhall drink; nor
yet for your body, what ye ſhall put on : Is not the life
more than meat, and the body than raiment 26. Behold
the fowls of the air : for they ſow not, neither do they
*P, nor gather into barns ; yet your heavenly Father
feedeth them. Are ye not much better than they 27.
God ſays, Be care-
Confider the lilies of the field, how they grow ; they toil .
not, neither do they ſpin : . 29. And yet I ſay unto you,
that even Solomon, in all his
ten Solomon, in all his glory, was not arrayed like
one of theſe. 30. Wherefore, if God ſo clothe the graſs,
of the field, which to-day is, and to-morrow is caſt into
the oven, shall he not much more clothe you; G ye of little
faith ? 31. Therefore take no thought, ſaying, What ſhall
we eat or, what ſhall we drink? or, wherewithal ſhall
we be clothed? 32. (For after all theſe things, do the
Gentiles ſeek;) for your heavenly Father knoweth that
|ye have need of all theſe things. 33. But ſeek ye firſt the
kingdom of God, and his righteouſneſs; and all theſe
things ſhall be added unto you... 34. Take therefore no
thought for the morrow: for the morrow ſhall take
thought for the things of itſelf. Sufficient unto the day is
the evil thereof. º
There is ſcarcely ahy one fin againſt which our Lord Jeſus more
largely and earneſtly warns his diſciples, or againſt which he arms them
with more variety of arguments, than the fin of diſquieting, diſtraćting,
diſtruſtful cares about the things of this life, which are a bad fign that
both the treaſure and the heart are on the earth; and therefore he thus
largely infiſts upon it. Here is, . . . . • '
I...The prohibition laid down. . It is the counſel and command of the
Lord Jeſus, that we take no thought about the things of this world ; I
Jay unto you.
He ſays it as our Lawgiver, and the Sovereign of our
hearts; he ſays it as our Comforter, and the Helper of our joy. What
is it that he ſays It is this, and he that has ears to hear, let him hear it.
Take no thought for your life, nor. yet for your bodies; (v. 25.) Take no
thought; ſaying, What shall we eat P (v. 31.) and again, (v. 34.) Take
no thought, ºpiuyā"=-Be not in care. As againſt hypocriſy, ſo againſt
wºrldly cares, the caution is thrice repeated, and yet no vain repetition;
precept muſt be upon precept, and line upon line, to the ſame purport, and
all little enough , it is a ſºn which doth ſo eqftly beſet us. It intimates,
how pleafing it is to Chriſt, and of how much concern it is to ourſelves,
that we ſhould live without carefulneſs. It is the repeated command of
the Lord Jeſus to his diſciples, that they ſhould not divide and pull in
pieces their own minds with care about the world. There is a thought
p1. g
concerning the, things of this life, which is not only lawful, but duty,
ſuch as is commended in the virtuous woman, Prov. 27. 23. , The word
is uſed concerning Paul’s care of the churches, and Timothy’s care for
the ſtate of ſouls, 2 Cor. 11.28. Phil. 2. 20. -
But the care here forbidden is, 1. A diſquieting, tormenting care,
which hurries the mind hither and thither, and hangs it in ſuſpenſe; which
diſturbs our joy in God, and is a damp upon our hope in him ; which
breaks the ſleep, and hinders our enjoyment of ourſelves, of our friends,
and of what God has given us. , 2. A diſtruſtful unbelieving thought.
God has promiſed to provide for thoſe that are his, all things needful for
life as well as godlineſs, the life that now is, food and a covering; not
dainties but neceſſaries. He never ſaid, “ They ſhall be feaſted, but
Perily they shall be fed.” Now an inordinate care for time to come, and
fear of wanting thoſe ſupplies, ſpring from a diſbelief of theſe promiſes,
and of the wiſdom and goodneſs of Divine Providence; and that is the
evil of it. As to preſent ſuſtenance, we may and muſt uſe lawful means
to get it; elſe we témpt God; we muſt be diligent in our callings, and
prudent in proportioning" our expenſes to what we have, and we muſt
pray for daily bread; and if all other means fail, we may and muſt aſk
relief of thoſe that are able to give it. He was none of the beſt of men
that ſaid, To beg I am ashamed; (Luke 16. 3.) as he was, who (v. 21.)
deſired to be fed with the crumbs ; but for the future, we muſt cast our care
upon God, and take no thought, because it looks like a jealouſy of God,
who knows how to give what we want when we know not how to get it.
Let our ſouls dwell at eaſe in him This gracious careleſſneſs is the ſame
with that ſleep which God gives to his beloved, in oppoſition to the
worldling’s toil, Pſ. 177. 2. Obſerve the cautions here, -
(1.) Take no thought for your life. Life is our greateſt"concern for
this world ; All that a man has will he give for his life; yet take no
thought about it. [1..] Not about the continuance of it; refer it to
ºr - St. MATTHEw, vi.
* * - y - * - - -
God to lengthen or shorten it as he pleaſes; my times are in thy hand, and
they are in a good hand, [2.] Not about the comforts of this life;
refer it to God to imbitter or ſweeten, it as he pleaſes. We niuſt not be |
folicitous, no not about the neceſſary ſupport of his life, food and rainent ;
theſe God has promiſed, and º we mayºffiore confidently expe&t ; ;
ſay not, What shall we eat P It is the anguage of one at a loſs, and almoſt
deſpairing; whereas; though many good people have the proſpect of
little, yet there are few but have preſent ſupport. . . . . . . . . . . . .
(2.) Take no thought for the morrow, for the time to come. Be, not
ſolicitous for-the future, how you ſhall live next year, or when you are
old, or what you ſhall leave behind you. As we muſt not boast of to-
morrow, ſo we muſt not care for to-morrow, or the events of it.
II. The reaſons and arguments to enforce this prohibition. One
would think the command of Chriſt was enough to reſtrain us from this
fooliſh fin of diſquieting, diſtruſtful care, independently of the comfort
of our own ſouls, which is ſo nearly concerned; but to ſhew how much
the heart of Chriſt is upon it, and what pleaſure he takes in thoſe that hope
in his mercy, the command is backed with the moſt powerful arguments.
If reaſon may but rule us, ſurely we ſhall eaſe ourſelves of theſe thorns.
To free us from anxious thoghts, and to expel them, Chriſt here ſuggeſts
to us comforting thoughts that we may be filled with them. . . It will be
worth while to take pains with our own hearts, to argue them out of
their diſquieting cares, and to make ourſelves aſhamed of them. They
may be weakened by right reaſon, but it is by an active faith only that |
they can be overcome. Confider them, •'
1. Is not this life more than meat, and the body than rainent P. v. 25.
Yes, no doubt it is ; ſo he ſays, who had reaſon to underſtand the true
value of preſent things, for he made them, he ſupports them, and ſup:
ports us by them ; and the thing ſpeaks for itſelf. Note: (1) Our life]
is a greater bleſfing than our livelihood. It is true, life cannon ſubfiſt,
without a livelihood; but the meat and raiment which are here repre-
ſented as inferior to the life and body, are ſuch as are for ornament and
delight ; for about ſuch we are apt to be ſolicitous. Meat and raiment
are in order to life, and the end is more noble and excellent than the
neans. The daintieſt food.and fineſt aiment are from the earth, but life
from the breath of God. Life is the light of men, meat is but the oil that
feeds that light, ſo that the difference between rich and poor is very in-,
confiderable, fince, in the greateſt things, they ſtand on the ſame level,
and differ only in the leſſer. (2.) This is an encouragement to us to
truſt God for food and raiment, and ſo to eaſe ourſelves of all perplexing
cares about them. God has given us life, and given us the body; it was
an act of power, it was an ačt of favour, it was done without our care;
what cannot he do for us, who did that— what will he not : If we take
care about our ſouls and eternity, which are more than the body, and
its life, we may leave it to God to provide for us food and raiment,
which are leſs.
with pulſe and water, that has anſwered the end ; he has protećted us
and kept us alive.
to, will ſupply us with the good things we are in need of. If he had
been pleaſed to kill us, to ſtarve us, he would not ſo often have given his
angels a charge concerning us to keep us.
2. Behold the fowls of the air, and conſider
- the lilies of theſield. Here
is an argument taken from God’s common providence toward the infe-
rior creatures, and their dependence, according to their capacities, upon.
that providence. A fine paſs fallen man is come to, that he muſt be ſent
to ſchool to the fowls of the air, and that they muſt teach him, Job 12.
7, 8. . . . . . .
(1.) Look upon the fowls, and learn to truſt God for food, (v. 26.)
and diſquiet not yourſelves with thoughts what you shall eat. .
[1..] Obſerve the providence of God concerning them. Look upon
them, and receive inſtruction. There are various ſorts of fowls; they
are numerous, ſome of them ravenous, but they are all fed, and fed with
..food convenient for them; it is rare that any of them periſh for want of
food, even in winter, and there goes no little to feed them all the year
round. The fowls as they are leſs ſerviceable to man, ſo they are leaſt
within his care; men often feed upon them, but ſeldom feed thern ; yet
God has maintained our lives hitherto ; if ſometimes |
He that guards us againſt the evils we are expoſed i
they are fed, we know not how, and ſome of them fed beſt in the hardeſt
weather; and it is your heavenly Father that feeds them ; he knows all
ihe wildfowls of the mountains, better than you know the tame ones at
your own barn-door, Pſ. 50. 11. Not a ſparrow lights to the ground,
to pick up a grain of corn, but by the providence of God, which extends
itſelf to the meaneſt creatures. But that which is eſpecially obſerved
here is, that they are fed without any care or projećt of their own ; they
Jów not, neither do they reap, nor gather into barns. The ant, indeed,
^-
Truſt in God recommend ed.
does, and the bee, and they are ſet before us as examples of prudence and
induſtry; but the fowls of the air do not ; they make no proviſion for
the future themſelves, and yet every day, as duly as the day comes, pro-
viſion is made for them, and their eyes wait on God, that great and good
houſe-keeper, who provides food for allflesh. . . . .
[2], Improve this for your encouragement to truſt in God. Are ye
not much beiter than they P. Yes, certainly you are. Note, The heirs of
heaven are much better than the fowls of heaven; nobler and more excel-
lent beings, and, by faith, they ſoar higher; they are of a better nature
and nurture, wiſºr than the fowls of heaven ; (Job 35. 11.) though the
children of this world, that know not the judgment of the Lord, are not ſo
wiſe as the stork, and the crane, and the ſcallow, (Jer, 8. 7.) you are
dearer to God and nearer, though they fly in the open firmament of
heaven, He is their Maker and Lord, their Owner and Maſter, but be-
"fide all this, he is your Father, and in his account ye are of more value
than many ſparrows ; you are his children, his firſt-born ; now he that
feeds his birds ſurely will not ſtarve his babes. They truſt your Fa-
ther’s providence, and will not you truſt it In dependence upon that,
they are careleſs for the morrow, and being ſo, they live the merrieſt lives
of all the creatures, they ſing among the branches, (Pſ. 104. 12.) and to
the betºf their power, they praiſe their Creator. If we were, by faith,
as unconcerned about the morrow, as they are, we ſhould fing as cheer-
fully as they do; for it is worldly care, that mars our mirth, and damps.
our joy, and filences our praiſe, as much as any thing. - *
(2.) Look upon the lilies, and learn to truſt God for rainent. That
is another part of our care, what we shall put on ; for decency, to cover
us; for defence, to keep us warm ; yea, and with mány, for dignity and
ornament, to make them look great and fine ; and ſo much concerned are
as of
they for gāiety and variety in their clothing, that this care returns almoſt
ften as that for their daily bread. Now to eaſe us of this care, let us
conſider the lilies of the field; not only look upon them, (every eye does
that with pleaſure,) but conſider them. Note, There is a great deal of
good to be learned from what we ſee every day, if we would but confider
it; Prov. 6. 6.—24. 32. . . . . . . .
[1..] Confider how frail the lilies are ; they are the grºſs of the field.
Lilies, though diſtinguiſhed by their colours, are ſtill but graſs. Thus,
all flesh is graſs, though ſome in the endowments of body and mind are
as ſilies, much admired, ſtill the are graſs; they graſs of the field in nature
and conſtitution; they ſtand upon the ſame level with others.
Man’s
days, at beſt, are as graſs, as the flower of the graſs, I Pet. 1. 24. This
graſs to-day is, and to-morrow is cast into the oven ; in a little while the
place that knows us, will know us no more. The grave is the oven into
which we ſhall be caſt, and in which we ſhall be conſumed as graſs in the
fire, Pſ. 49. 14. This intimates a reaſon, why we ſhould not take
thought for the morrów, what we ſhall put on, becauſe, perhaps, by to-
morrów, we may have occaſion for our grave-clothes.". -
... [2.] Confider how free from care the lilies are ; they toil not as men do,
to earn clothing; as ſervants to earn their liveries ; neither do they ſpin,
as women do, to make clothing. It does not follow, that we muſt,
therefore, negle&t, or do careleſsly, the proper bufineſs of this life; it is
the praiſe of the virtuous woman, that she lays her hand to the ſpindle,
makes fine linen, and ſells it, Prov. 31. 19, 24. Idleneſs tempts God, in-
ſtead of trusting him ; but he that provides for the inferior creatures with-
out their labour, will much more provide for us, by bleſfing our labour,
which he has made our duty. And if we ſhould, through fickneſs, be
unable to toil and ſpin, God can furniſh with us what is neceſſary
for us. -
[3.] Confider how fair, how fine the lilies are ; how they grow ;
what they grow from. The root of the lily or tulip, as other bulbous
roots, is, in the winter, loſt and buried under ground, yet, when ſpring
returns, it appears, and ſtarts up, in a little time; hence it is promiſed to
God’s Iſrael, that they ſhall grow as the lily, Hoſ. 14. 5. , Confider.
what they grote to. Out of that obſcurity in a few weeks they come to
be ſo very gay, that even Solomon, in all his glory, was not arrayed like
one of theſe. The array of Solomon was very ſplendid and magnificent;
he that had the peculiar treaſure of kings and provinces, and ſo ſtudiouſly
affected pomp and gallantry, doubtleſs, had the richeſt clothing, and, the
beſt made up, that could be got ; eſpecially when he appeared in his
glory on high days. And, yet, let him dreſs himſelf as fine as he could,
he comes far ſhort of the beauty of the filies, and a bed of tulips outſhines
him. Let us therefore, be more ambitious of the wiſdom of Solomon, in
which he was outdone by none; wiſdom to do our duty in our places,
rather than the glory of Solomon, in which he was outdone by the lilies.
Knowledge and grace are the perfeótion of man, not beauty, much léſs,
*
• *s The Gain of Godlineſs.
º, .
ST. MATTHEw, VI.
fine clothes. Now God is here ſaid thus to clothe the graſs of the field.
Note, All the excellencies of the creature flow from God, the fountain
and ſpring of them. It was he that gave the horſe his ſtrength, and the
lily its beauty; every creature is in itſelf, as well as to us, what he
makes it to be. aſ -
[4.] Confider how inſtrućtive all this is to us, v. 30.
First, As to fine clothing; this teaches us not to care for it at all,
not to covet it, not to be proud of it, not to make the putting on of ap-
parel our adorning, for after all our care in this, the lilies will far outdo
us; we cannot dreſs ſo fine as they do, why then ſhould we attempt to
vie with them : Their adorning will ſoon periſh, and ſo will ours; they
fade—are to-day, and to-morrow are cast, as other rubbiſh, into the oven ;
and the clothes we are proud of are wearing out, the gloſs is ſoon gone,
the colour.fades, the ſhape goes out of faſhion, or in a while the garment
itſelf is worn out; ſuch is man in all his pomp, (Iſa. 40. 6, 7.) eſpe-
cially rich men ; (Jam. 1. 10.) they fade dway in their ways. -
Secondly, As to neceſſary clothing; this teaches.us to caſt the care of
it upon God—Jehovah-jireh; truſt him that clothes the lilies, to provide
for you what you ſhall put on. If he give ſuch fine clothes to the graſs,
much more will he give fitting clothes to his own children: clothes that
ſhall be warm upon them, not only when he quieteth the earth with the ſouth
wind, but when he diſquiets it with the north wind, Job 37.17. He
ſhall much more clothe you : for you are nobler creatures, of a more ex-
cellent being ; if ſo he clothe the ſhort-lived graſs, much more will he
clothe you that are made for immortality. Even the children of Nineveh
are preferred before the gourd, (Jonah 4, 10, 11.) much more, the ſons
of Zion, that are in covenant with God. Obſerve the title he gives
them, (v. 30.) O ye of little faith. This may be taken, 1. As an en-
couragement to true faith, though it be but weak; it entitles us to
the divine care and a promiſe of fuitable ſupply. Great faith ſhall be
commended, and ſhall procure great things, but little faith ſhall not be
rejećted, even that ſhall procure food and raiment. Sound believers ſhall
be provided for, though they be not ‘. believers. The babes in the
family are fed and clothed, as well as thoſe that are grown up, and with
a ſpecial care and tenderneſs; ſay not I am but a child, but a dry tree,
(Iſa. 56.3, 5.) for though poor and needy, yet the Lord thinketh on
thee. Or, 2. It is rather a rebuke to weak faith, though it be true,
ch, 14. 31. It intimates what is at the bottom of all our inordinate care
and thoughtfulneſs; it is owing to the weakneſs of our faith, and the re-
mains of unbelief in us. If we had but more faith, we ſhould have leſs
Care,
3. Which of you, the wifeſt, the ſtrongeſt of you, by taking thought,
can add one cubit to his stature ? (v. 27.) to his age, ſo ſome ; but the
meaſure of a cubit denotes it to be meant of the ſtature, and the age at
longeſt is but a ſpan, Pſ. 39.5. Let us confider, (1.) We did not
arrive at the ſtature we are of, by our own care and thought. But by
the providence of God. An infant of a ſpan long is grown up to be a
man of fix feet, and how was one cubit after another added to his ſtature ?
Not by his own forecaſt or contrivance; he grew he knew not how, by
the power and goodneſs of God. Now he that made our bodies,
and made them of ſuch a fize, ſurely will take care to provide for them.
Note, God is to be acknowledged in the increaſe of our bodily ſtrength,
and ſtature, and to be truſted for all needful ſupplies, becauſe he has
made it to appear, that he is for the body. The growing age is the
thoughtleſs, careleſs age, yet we grow ; and ſhall not he who reared us
to this, provide for us now we are reared 2 (2.) We cannot alter the ſta-
ture we are of, if we would : what a fooliſh and ridiculous thing would
it be, for a man of low ſtature to perplex himſelf, to break his ſleep, and
beat his brains, about it, and to be continually taking thought how he
might be a cubit higher; when after all he knows he cannot effect it,
and therefore he had better be content and take it as it is 2 We are not
all of a fize, yet the difference in ſtature between one and another is not
material, nor of any great account; a little man is ready to wiſh he were
as tall as ſuch a one, but he knows it is to no purpoſe, and therefore does
as well as he can with it. Now as we do in reference to our bodily ſta-
ture, ſo we ſhould do, in reference to our worldly eſtate. [1.j We
ſhould not covet an abundance of the wealth of this world, any more
than we would covet the addition of a cubit to one’s ſtature, which is a
great deal in a man’s height; it is enough to grow by inches; ſuch an
addition would but make one unwieldy, and a burden to one’s ſelf. [2.]
e muſt reconcile ourſelves to our ſtate, as we do to our ſtature; we
muſt ſet the conveniencies againſt the inconveniencies, and ſo make a
virtue of neceſſity : what cannot be remedied muſt be made the beſt of.
.*annot alter the diſpoſals of Providence, and therefore muſt acquieſce
Vol. IV. No. 74.
in them, accommodate ourſelves to them, and relieve ourſelves, as well as
we can, againſt inconveniencies, as Zaccheus againſt the inconvenience of
his ſtature, by climbing into the tree.
4. After all theſe things do the Gentilesſeek, v. 32. Thoughtfulneſs about
the world is a heathenish fin, and unbecoming christians. The Gentiles
ſeek thºſe things, becauſe they know not better things ; they are eager
for this world, becauſe they are ſtrangers to a better; they ſeek theſe
things with care and anxiety, becauſe they are without God in the world,
and underſtand not his providence. They fear and worſhip their idols,
but know not how to truſt them for deliverance and ſupply, afid, there-
fore, are themſelves full of care ; but it is a ſhame for chriſtians, who
build upon nobler principles, and profeſs a religion which teaches them,
not only that there is a Providence, but that there are promiſes made to
the good, of the life that now is, which teaches them a confidence in God
and a contempt of the world, and gives ſuch reaſons for both ; it is
a ſhame for them to walk as Gentiles walk, and to fill their heads and
hearts with theſe things.
5. Tour heavenly Father knows ye have need of all theſe things ; theſe
neceſſary things, food and raiment ; he knows our wants better than we
do ourſelves; though he be in heaven, and his children on earth, he ob-
ſerves what the leaſt and pooreſt of them has occaſion for, (Rev. 2.9.)
I know thy poverty. You think, if ſuch a good friend did but know
your wants and ſtraits, you ſhould ſoon have relief; your God knows
them; and he is your Father that loves you and pities you, and is ready
to help you ; your heavenly Father, who has where withal to ſupply all
your needs ; away, therefore, with all diſquieting thoughts and cares;
go to thy Father; tell him, he knows thou hast need of ſuch and ſuch
things ; he aſks you, Children, have you any meat P John 21.5. Tell
him whether you have or not. Though he knows our wants, he will
know them from us; and when we have opened them to him, let us
cheerfully refer ourſelves to his wiſdom, power and goodneſs, for our
ſupply. Therefore, we ſhould eaſe ourſelves of the burden of care, by
caſting it upon God, becauſe it is he that careth for us, (1 Pet. 5. 7.)
and what needs all this ado? If he care, why ſhould we care : *
6. Seek first the kingdom of God and his righteouſneſs, and all theſe
things shall be added unto you, v. 33. Here is a double argument againſt
the ſin of thoughtfulneſs; take no thought for your life, the life of the
body, for (1.) You have greater and better things to take thought
about ; the life of your ſoul, your eternal happineſs; that is the one thing
needful, (Luke 10. 42.) about which you ſhould employ your thoughts,
and which is commonly neglected, in thoſe hearts, wherein worldly cares
have the aſcendant. If we were but more careful to pleaſe God, and to
work out our own ſalvation, we ſhould be leſs ſolicitous to pleaſe our-
ſelves, and work out an eſtate in the world. Thoughtfulneſs for our
ſouls, is the moſt effeótual cure of thoughtfulneſs for the world. (2.)
You have a ſurer, and eaſier, a ſafer, and a more compendious way to ob-
tain the neceſſaries of this life, than by carking, and caring, and fretting
about them ; and that is by ſeeking first the kingdom of God, and making
religion your buſineſs; ſay not that this is the way to ſtarve, no, it is the
way to be well provided for, even in this world. Obſerve here,
[1..] The great duty required; it is the ſum and ſubſtance of our
whole duty. “Seek first the kingdom of God ; mind religion as your .
great, and principal concern;” our duty is to ſeek; to deſire, purſue,
and aim at theſe things; it is a word that has in it much of the conſti-
tution of the new covenant in favour of us, though we have not attained,
but in many things fail, and come ſhort, fincere ſeeking, a careful concern
and an earneſt endeavour are accepted. Now obſerve, First, The ob-
jećt of this ſeeking; The kingdom of God, and his righteouſneſs; we muſt
mind heaven as our end, and holineſs as our way. “Seek the comforts
of the kingdom of grace and glory as your felicity; aim at the kingdom
of heaven ; preſs towards it, give diligence to make it ſure ; reſolve not
to take up ſhort of it; ſeek for this glory, honour, and immortality;
prefer heaven and heavenly bleſfings far before earth and earthly de-
lights.” We make nôthing of our religion, if we do not make heaven
of it. And with the happineſs of this kingdom, ſeek the righteouſneſs of
it; God’s righteouſneſs, the righteouſneſs which he requires to be wrought
in us, and wrought by us, ſuch as exceeds that of the Scribes and Phari-
ſees ; we muſt follow peace and holineſs, Heb. 12. 14. Secondly, The
order of it. Seek first the kingdom of God. Let your care for your ſouls
and another world, take place of all other cares; and let all the concerns
of this life be made ſubordinate to theſe of the life to come ; we muſt
ſeek the things of d. than our own things ; and if ever they
come in competition, we muſt remember to which we are to give the
preference. “Seek theſe things first : firſt in thy days, let the morning
P
of youth be dedicated to God. , Wiſdom muſt be ſought early; it is
good beginning betimes to be religious. Seek this firſt every day ; let
waking thoughts be of God.” Let this be our principle, to do that firſt
which is moſt needful, and let him that is the firſt, have the firſt.
[2.] The gracious promiſe annexed ; all theſe things, the neceſſary ſup-
ports of life, shall be added unto you ; ſhall be given over and above; ſo
it is in the margin. You ſhall have what you ſeek, the kingdom of God
and his righteouſneſs, for never any ſought in vain, that ſought in earnest ;
and beſides that, you ſhall have food and raiment, by way of overplus;
as he that buys goods, has paper and packthread given him into the bar-
gain. Godlineſs has the promiſe of the life that now is, 1 Tim. 4. 8. So.
lomon aſked wiſdom, and had that and other things added to him,
2 Chron. 1. 11, 12. O what a bleſſed change would it make in our
hearts and lives, did we but firmly believe this truth, that the beſt way
to be comfortably provided for in this world, is to be moſt intent upon
another world ! We then begin at the right end of our work, whén we
begin with God. If we give diligence to make ſure to ourſelves the
kingdom of God and the righteouſneſs thereof, as to all the things of
this life, Jehovah-jireh–the Lord will provide as much of them as he
fees good for us, and more we would not wiſh for. Have we truſted
him for the portion of our inheritance at our end, and ſhall we not truſt
him for the portion of our cup, in the way to it 2 God’s Iſrael were not
only brought to Canaan at laſt, but had their charges borne through the
wilderneſs, O that we were more thoughtful about the things that are
not ſeen, that are eternal, and then the leſs thoughtful we ſhould be, and
the leſs thoughtful we ſhould need to be, about the things that are ſeen,
that are temporal | Alſo regard not your stuff, Gen. 45.20, 23.
7. The morrow shall take thought for the things of iſel, '; ſiftcient unto
the day is the evil thereof, v. 34. We muſt not perplex ourſelves inordi-
nately, about future events, becauſe every day brings along with it its
own burden of cares and grievances, as if we look about us, and ſuffer
not our fears to betray the ſuccouis which grace and reaſon offer, it
brings along with it its own ſtrength and ſupply too. So that we are
here told, § -
(1.) That thoughtfulneſs for the morrow is needleſs Let the morrow
take thought for the things of itſelf. If wants and troubles be renewed
with the day, there are aids and proviſions renewed likewiſe; compaſſions,
that are new every morning, Lam. 3. 22. The ſaints have a friend that
is their arm every morning, and gives out freſh ſupply daily, (Iſa. 33. 2.)
according as the buſineſs of every day requires ; (Ezra 3. 4.) and ſo he
keeps his people in a conſtant dependence upon him. Let us refer it
therefore to the morrow’s ſtrength, to do the morrow’s work, and bear
the morrow’s burden. To-morrow, and the things of it, will be provided
for without us ; why need we thus anxiouſly care for that which is ſo
wiſely cared for already ? This does not forbid a prudent forefight, and
preparation accordingly, but a perplexing ſolicitude, and a prepoſſeſſion
of difficulties and calamities, which may perhaps never come, or if they |
do, may be eaſily borne, and the evil of them guarded againſt. The
meaning is, let us mind preſent duty, and then leave events to God; do
the work of the day in its day, and them let to-morrow bring its work along
with it. -
(2.) That thoughtfulneſs for the morrow is one of thoſe foolish and
hurtful luffs, which they that will be rich fall into, and one of the many
ſorrows, wherewith they pierce themſelves through. Sufficient unto the
day is the evil thereof. . This preſent day has trouble enough attending
it, we need not accumulate burdens by anticipating our trouble, nor bor-
row perplexities from to-morrow’s evils to add to thoſe of this day. It
is uncertain what to-morrow’s evils may be, but whatever they be, it is
time enough to take thought about them when they come. What a
folly is it to take that trouble upon ourſelves this day by care and fear,
which belongs to another day, and will be never the lighter when it
comes 2 Let us not pull that upon ourſelves all together at once, which
Providence has wiſely ordered to be borne by parcels. The concluſion
of this whole matter then is, that it is the will and command of the Lord
Jeſus, that his diſciples ſhould not be their own tormentors, nor make
their paſſage through this world more dark and unpleaſant, by their ap-
prehenſions of troubles, than God has made it, by the troubles themſelves.
By our daily prayers we may procure ſtrength to bear us up under our
daily troubles, and to arm us againſt the temptations that attend them,
and then let none of theſe things move us.
CHAP. VII.
This chapter continues and concludes Chrisºmon on the mount, which is
purely practical, directing us to order our converſation aright, both to-
ST, MATTHEw, VII.
the produćt of our own jealouſy and ill-nature,
Raſh Judgment condemned.
ward God and man; for the deſign of the christian religion is to make
men good, every way good. We have, I. Some rules concerning cenſure
and reproof, v. 1...6. II. Encouragements given us to pray to God for
what we need, v. 7...11. III. The neceſſity of ſtrictneſs in converſation
urged upon us, v. 13, 14. IV. A caution given us to take heed of falſº
prophets, v. 13.20. V. The concluſion of the whole ſermon, shewing
the neceſſity of univerſal obedience to Chriſt’s commands, without which
we cannot expect to be happy, v. 21...27. VI. The impreſſion which
Chriſt’s doctrine made upon his hearers, v. 28, 29.
1. Jº not that ye be not judged. 2. For with
**) what judgment ye judge, ye ſhall be judged ; and
with what meaſure ye mete, it ſhall be meaſured to you
again. 3. And why beholdeſt thou the mote that is in
thy brother's eye, but confidereſt not the beam that is in
thine own eye 4. Or how wilt thou ſay to thy brother,
Let me pull out the mote out of thine eye; and, behold, a
beam is in thine own eye 5. Thou hypocrite, firſt caſt
out the beam out of thine own eye; and then ſhalt thou
ſee clearly to caſt out the mote out of thy brother's eye.
6. Give not that which is holy unto the dogs, neither caſt
ye your pearls before ſwine, left they trample them under
their feet, and turn again and rend you.
Our Saviour is here directing us how to condućt ourſelves in reference
to the faults of others ; and his expreſſions ſeem intended as a reproof
to the Scribes and Phariſees, who were very rigid and ſevere, very ma-
giſterial and ſupercilious, in condemning all about them, as thoſe com-
monly are, that are proud and conceited in juſtifying themſelves. We
have here,
I. A caution againſt judging, v. 1, 2. There are thoſe whoſe office it
is to judge—magiſtrates and miniſters. Chriſt, though he made not
himſelf a Judge, yet came not to unmake them, for by him princes de-
cree juſtice ; but this is directed to private perſons, to his diſciples, who
ſhall hereafter fit on thrones judging, but not now. Now obſerve, -- "
1. The prohibition; Judge not : We muſt judge ourſelves, and judge
of our own ačts, but we muſt not judge our brother, not magiſterially
aſſume ſuch an authority over others, as we allow not them over us;
fince our rule is, to be ſubject to one another. Be not many maſters,
Jam. 3. 1. We muſt not fit in the judgment-ſeat, to make our word a
law to every body. We muſt not judge our brother, that is, we muſt
not ſpeak evil of him, ſo it is explained, Jam. 4. 11. We muſt not de-
ſpiſe him, nor ſet him at nought, Rom. 14. 10. We muſt not judge raſhly,
nor paſs ſuch a judgment upon our brother as has no ground, but is only
We muſt not make the
worſt of people, nor infer ſuch invidious things from their words and ac-
tions as they will not bear. We muſt not judge uncharitably, unmerci-
fully, nor with a ſpirit of revenge, and a deſire to do miſchief. We
muſt not judge of a man’s ſtate by a fingle ačt, nor of what he is in him-
ſelf by what he is to us, becauſe in our own cauſe we are apt to be par-
tial. We muſt not judge the hearts of others, nor their intentions, for it
is God’s prerogative to try the heart, and we muſt not ſtep into his
throne ; nor muſt we judge of their eternal ſtate, nor call them hypocrites,
reprobates and caſt aways ; that is ſtretching beyond our line ; what have
we to do, thus to judge another man’s ſervant 2 Counſel him, and help
him, but do not judge him.
2. The reaſon to enforce this prohibition ; that ye be not judged. This
intimates, (1.) That if we preſume to judge others, we may expect to be
ourſelves judged. He who uſurps the bench, ſhall be called to the bar;
he ſhall be judged of men; commonly none are more cenſured, than thoſe
who are moſt cenſorious; every one will have a ſtone to throw at them ;
he who, like Iſhmael, has his hand, his tongue, againſt every man, ſhall,
like him, have every man’s hand and tongue againſt him ; (Gen. 16.12.)
and no mercy ſhall be ſhewn to the reputation of thoſe that ſhew no
mercy to the reputation of others. Yet that is not the worſt of it; they
ſhall be judged of God; from him they ſhall receive the greater condem-
nation, Jam. 3. I. Both parties muſt appear before him, (Rom. 14. 10.)
who, as he will relieve the humble ſufferer, will alſo reſiſt the haughly
corner, and give him enough of judging. (2.) That if we be modeſt
and charitable in our cenſures of others, and decline judging them, and
|}. ourſelves rather, we ſhall not be judged of the Lord.
As God will
forgive thoſe that forgive their brethren, ſo he will not judge thoſe that
ST, MATTHEW, VII.
Raſh Judgment condemned.
will not judge their brethren; the merciful/hall find mercy. It is an evi-
dence of humility, charity, and deference to God, and ſhall be owned and
rewarded by him accordingly. See Rom. 14. 10. t
The judging of thoſe that judge others, is according to the law of re-
taliation; With what judgment ye judge, ye shall be judged, v. 2. The
righteous God, in his judgments, often obſerves a rule of proportion, as
in the caſe of Adonibezek, Judg. 1. 7. See alſo Rev. 13. IO.—18, 6.
Thus will he be both juſtified and magnified in his judgments, and all
fleſh will be filenced before him. With what meaſure ye mete, it shall be
meaſured to you again; perhaps in this world, ſo that men may read their
fin in their puniſhment. Let this deter us from all ſeverity in dealing
with our brother. What then shall we do when God riſes up 2 Job 31.
14. What would become of us, if God ſhould be as exačt and ſevere in
judging us, as we are in judging our brethren ; if he ſhould weigh us in
the ſame balance 2 We may juſtly expe&t it, if we be extreme to mark
what our brethren do amiſs. In this, as in other things, the violent
dealings of men return upon their own heads. -
II. Some cautions about reproving. Becauſe we muſt not judge others,
which is a great fin, it does not therefore follow, that we muſt not re-
prove others, which is a great duty, and may be a means of ſaving a ſoul
jrom death ; however, it will be a means of ſaving our ſouls from ſharing
in their guilt. Now obſerve here,
1. It is not every one who is fit to reprove. Thoſe who are themſelves
guilty of the faults of which they accuſe others, or of worſe, bring ſhame
upon themſelves, and are not likely to do good to thoſe whom they re-
prove, v. 3...5.
Here is,
(1.) A juſt reproof to the cenſorious, who juarrel with their brother
for ſmall faults, while they allow themſelves in great ones; who are
quickfighted to ſpy a mote in his eye, but are not ſenſible of a beam in
their own ; nay, and will be very officious to pull out the mote out of his
eye, when they are as unfit to do it as if they were themſelves quite blind.
Note, [1..] There are degrees in fin : ſome fins are comparatively but
as motes, while others as beams ; ſome as a gnat, others as a camel ; not
that there is any fin little, for there is uo little God to fin againſt : if it
be a mote, (or ſplinter, for ſo it might better be read,) it is in the eye ;
if a gnat, it is in the throat ; both painful and perilous, and we cannot
be eaſy or well till they are got out. [2.] Our own fins ought to appear
greater to us than the ſame fins in others: that which charity teaches us
to call but a ſplinter in our brother’s eye, true repentance and godly for-
row will teach us to call a beam in our own ; for the fin of others muſt
be extenuated, but our own aggravated. [3.] There are many that
have beams in their own eyes, and yet do not confider it. They are under
the guilt and dominion of very great fins, and yet are not aware of it,
but juſtify themſelves, as if they needed no repentance nor reformation ;
it is as ſtrange that a man can be in ſuch a finful miſerable condition, and
not be aware of it, as that a man ſhould have a beam in his eye, and not
confider it; but the god of this world ſo artfully blinds their minds, that
notwithſtanding, with great aſſurance, they ſay, We ſee. [4.] It is
common for thoſe that are moſt finful themſelves, and leaſt ſenſible of it,
to be moſt forward and free in judging and cenſuring others : the Phari-
fees, who were moſt haughty in juſtifying themſelves, were moſt ſcornful
in condemning others. They were ſevere upon Chriſt's diſciples for
eating with unwashen hands, which was ſcarcely a mote, while they en-
couraged men in a contempt of their parents, which was a beam. Pride
and uncharitableneſs are commonly beams in the eyes of thoſe that pre-
tend to be critical and nice in their cenſures of others. Nay, many are
guilty of that in ſecret, which they have the face to puniſh in others
when it is diſcovered. Cogita lecum, forlaſt vilium de quo quereris, site
deligenter evouſſèris, in sinu invenies; inique publico iraſceris crimini tuo-
Réflect, that perhaps the fault of which you complain, might, on a ſtrict
examination, be diſcovered in yourſelf; and that it would be unjuſt, pub-
licly to expreſs indignation againſt your own crime, Seneca de Beneficiis.
But, [5.] Men’s being ſo ſevere upon the faults of others, while they are
indulgent of their own, is a mark of hypocriſy. Thou hypocrite, v. 5.
Whatever ſuch a one may pretend, it is certain that he is no enemy to
fin, (if he were, he would be an enemy to his own fin,) and therefore he
is not worthy of praiſe; nay, it appears that he is an enemy to his bro-
ther, and therefore worthy of blame. This ſpiritual charity muſt begin
at home; “ For haw canſ; thou ſay, how canſt thou for ſhame ſay, to thy
brother, Let me help to reform thee, when thou takeſt no care to reform
thyſelf? Thy own heart will upbraid thee with the abſurdity of it; thou
Wilt do it with an ill grace, and thou wilt expect every one to tell thee,
that vice corrects Jºn : phyſician, heal thyſelf;” I prae, ſequar—Go you
|
before, and I will ſollow. See Rom. 2. 21. [6.] The confideration of
what is amiſs in ourſelves, though it ought not to keep us from adminiſ-
tering friendly reproof, ought to keep us from magiſterial cenſuring, and
to make us very candid and charitable in judging others. “Therefore
reſtore with the ſpirit of meekneſs, considering thyself; (Gal. 6. 1.) what
thou haſt been, what thou art, and what thou wouldeſt be, if God ſhould
leave thee to thyſelf.” .."
(2.) Here is a good rule for reprovers, v. 5. Go in the right method,
Jirst cast the beam out of thine own eye. Our own badneſs is ſo far from
excuſing us in not reproving, that our being by it rendered unfit to re-
prove, is an aggravation of our badneſs; I muſt not ſay, “I have a beam
in my own eye, and therefore I will not help my brother with the note
out of his.” A man’s offence will never be his defence: but I muſt firſt
reform myſelf, that I may thereby help to reform my brother, and may
qualify myſelf to reprove him. Note, Thoſe who blame others, ought
to be blameleſs and harmleſs themſelves. Thoſe who are reprovers in the
gate, reprovers by office, magiſtrates and miniſters, are concerned to walk
circumſpectly, and to be very regular in their converſation : an elder must
have a good report, 1 Tim. 3. 2, 7. The ſnuffers of the ſančtuary were
to be of pure gold. * 1.
2. It is not every one that is fit to be reproved; Give not that which
is holy unto dogs, v. 6. This may be confidered, either, (1.) As a rule
to the diſciples in preaching the goſpel ; not that they muſt not preach
it to any who were wicked and profane, (Chriſt himſelf preached to
publicans and finners,) but the reference is to ſuch as they found obſti-
mate after the goſpel was preached to them, ſuch as blaſphemed it, and
perſecuted the preachers of it : let them not ſpend much time among
ſuch, for it would be loſt labour, but let them turn to others, A&ts 13.
41. So Dr. Whitby. Or, (2.) As a rule to all in giving reproof.
Qur zeal againſt fin muſt be guided by diſcretion, and we muſt not go
about to give inſtrućtions, counſels, and rebukes, much leſs comforts, to
hardened ſcorners, to whom it will certainly do no good, but who will be
exaſperated and enraged at us. Throw a pearl to a ſwine, and he will
reſent it, as if you threw a ſtone at him: reproofs will be called reproaches,
as they were, (Luke 11.45. Jer. 6. 10.) therefore give not to dogs
and ſwine ſº creatures) holy things. Note, [1..] Good ...;
and reproof are a holy thing, and a pearl: they are ordinances of God,
they are precious ; as an ear-ring of gold, and an ornament of fine gold,
ſo is the wiſe reprover, (Prov. 25. 12.) and a wiſe reproof is like an er-
cellent oil 3 (Pſ. 141. 5.) it is a tree of life, Prov. 3. 18. [2] Among
the generation of the wicked, there are ſome that are arrived at ſuch a
pitch of wickedneſs, that they are looked upon as dogs and ſwine; they
are impudently and notoriouſly vile ; they have ſo long walked in the way
of ſinners, that they are ſat down in the ſeat of the ſcornful; they pro-
eſſedly hate and deſpiſe inſtrućtion, and ſet it at defiance, ſo that they
are irrecoverably and irreclaimably wicked ; they return with the dog to
his vomit, and with the ſow to her wallowing in the mire. [3.] Reproofs
of inſtruction are ill-beſtowed upon ſuch, and expoſe the reprover to all
the contempt and miſchief that may be expected from dogs and ſwine.
One can expe&t no other than that they will trample the reproofs under
their feet, in ſcorn of them, and rage againſt them; for they are im-
patient of control and contradićtion, and they will turn again, and rend
the reprovers ; rend their good names with their revilings, return them
wounding words for their healing ones; rend them with perſecution ;
Herod rent John Baptiſt for his faithfulneſs. See here what is the evi-
dence of men’s being dogs and ſwine. They are to be reckoned ſuch,
who hate reproofs and reprovers, and fly in the face of thoſe, who in
kindneſs to their ſouls, ſhew them their fin and danger. Theſe fin againſt
the remedy ; who ſhall heal and help thoſe that will not be healed and
helped It is plain that God has determined to deſtroy ſuch, 2 Chron.
25. 16. The rule here given is applicable to the diſtinguiſhing, ſealing
ordinances of the goſpel; which muſt not be proſtituted to thoſe who
are openly wicked and profane, left holy things be thereby rendered con-
temptible, and unholy perſons be thereby hardened. It is not meet to
take the children’s bread, and caſt it to the dogs. ' Yet we muſt be very
cautious whom we condemn as dogs and ſwine, and not do it till after
trial, and upon full evidence. Many a patient is loſt, by being thought
to be ſo, who, if means had been uſed, might have been ſaved. As we
muſt take heed of calling the good, bad, by judging all profeſſors to be
hypocrites; ſo we muſt take heed of calling {º} deſperate, by judg-
| ing all the wicked to be dogs and ſwine. [4.] Our lòrd Jeſus is very
tender of the ſafety of bºº people, and would not have them needleſsly
to expoſe themſelves to the fury of thoſe that will turn again and rend
them. Let them not be righteous overmuch, ſo as to deſtroy themſelves.
ſ
-ST. MATTHEW, VII,
Chriſt makes the law of ſelf-preſervation one of his own laws, and precious
is the blood of his ſubjećts to him.
7. Aſk, and it ſhall be given you ; ſeek, and ye ſhall
find ; knock, and it ſhall be opened unto you : 8. For
every one that aſketh, receiveth; and he that ſeeketh,
findeth ; and to him that knocketh, it ſhall be opened.
9. Or what man is there of you, whom if his ſon aſk
bread, will he give him a ſtone : 10. Or if he aſk a fiſh,
will he give him a ſerpent : 11. If ye then, being evil,
know how to give good gifts unto your children, how
much more ſhall your Father which is in heaven give
good things to them that aſk him ;
Our Saviour, in the foregoing chapter, had ſpoken of prayer 2S 8 COTY) -
manded duty, by which God is honoured, and which, if done aright,
ſhall be rewarded; here he ſpeaks of it as the appointed means of ob-
taining what we need, eſpecially grace to obey the precepts he had
given, ſome of which are ſo diſpleafing to fleſh and blood.
I. Here is a precept in three words to the ſame purport, Aſk, Seek,
Knock; (v. 7.) that is, in one word, “Pray ; pray often, pray with
fincerity and ſeriouſneſs; pray, and pray again ; make conſcience of
prayer, and be conſtant in it ; make a buſineſs of prayer, and be earneſt
in it. Aſk, as a beggar aſks alms.” They that would be rich in grace,
muſt betake themſelves to the poor trade of begging, and they ſhall find
it a thriving trade. “Aſk ; repreſent your wants and burdens to God,
and refer yourſelves to him for ſupport and ſupply, according to his pro-
miſe. Aſk, as a traveller aſks the way 3 to pray is to inquire of God,
Ezek. 36. 37. Seek, as for a thing of value that we have loſt ; or as the
merchantman that ſeeks goodly pearls. Seek by prayer: (Dan. 9. 3.)
Knock, as he that defires to enter into the houſe knocks at the door.”
We would be admitted to converſe with God, would be taken into his
love, and favour, and kingdom ; fin has ſhut and barred the door againſt
us; by prayer we knock ; Lord, Lord, open to us. , Chriſt knocks at
our door, (Rev. 3. 20. Cant. 5. 2.) and allows us to knock at his, which
is a favour we do not allow to common beggars. Seeking and knocking
imply ſomething more than aſking and praying. , 1. We muſt not only
qft, but ſeek; we muſt ſecond our prayers with our endeavours; we
muſt, in the uſe of the appointed means, ſeek for that which we aſk for,
elſe we tempt God. When the dreſſer of the vineyard aſked for a year’s
reſpite for the barren fig-tree, he added, I will dig about it, Luke 13.
7, 8. God gives knowledge and grace to thoſe that ſearch the ſcriptures,
and wait at wiſdom's gates; and power againſt fin to thoſe that avoid the
occaſions of it. 2. We muſt not only aſk, but knocks we muſt come to
God’s door, muſt aſk importunately ; not only pray, but plead and
wreſtle with God; we muſt ſeek diligently, we muſt continue knocking ;
muſt perſevere in prayer, and in the uſe of means; muſt endure to the
end in the duty. & Cº º
II. Here is a promiſe annexed: our labour in prayer, if indeed we do
labour in it, shall not be in vain : where God finds a praying heart, he
will be found a prayer-hearing God; he shall give thee an anſwer of
peace. The precept is threefold, aſk, ſeek, knock ; there is precept upon
precept ; but the promiſe is ſixfold, line upon line, for our encourage-
ment; becauſe a firm belief of the promiſe would make us cheerful and
conſtant in our obedience. Now here,
I. The promiſe is made, and made ſo as exačtly to anſwer the pre-
cept, v. 7. God will meet thoſe that attend on, him : “Aſk, and it shall
be given you; not lent you, not ſold you, but given you ; and what is
more free than gift : Whatever you pray for, according to the promiſe,
whatever you aſk, shall be given you, if God ſee it fit for you, and what
would you have more ? It is but aſk and have : ye have not, becauſe ye
aſ not, or aſk not aright :’’ what is not worth aſking, is not worth
having, and then it is worth nothing. Seek, and ye shall find, and then
you do not loſe your labour : God is himſelf found of thoſe that ſeek him,
and if we find him we have enough: , “Knock, and it shall be opened;
the door of mercy and grace ſhall no longer be ſhut againſt you as ene-
mies and intruders, but opened to you as friends and children. It will
be aſked, who is at the door P If you be able to ſay, a friend, and have
the ticket of the promiſe ready to produce in the hand of faith, doubt
not of admiſſion. If the door be not openedºt the firſt knock, continue
inſtant in prayer ; it is an affront to a friend to knock at his door, and
then go away ; though he tarry, yet wait.”
!.
Encouragements to Prayer.
2. It is repeated, v. 8. It is to the ſame purpoſe, yet with ſome ad-
dition. (1.) It is made to extend to all that pray aright; “ Not only
you my diſciples ſhall receive what you pray for, but every one that
aſketh receiveth, whether Jew or Gentile, young or old, rich or poor, high
or low, maſter or ſervant, learned or unlearned, they are all alike welcome
to the throne of grace, if they come in faith;” for God is no reſpecter of
perſons. (2.) It is made ſo as to amount to a grant, in words of the
preſent tenſe, which is more than a promiſe for the future. Every one
that aſketh, not only shall receive, but receiveth by faith, applying and
appropriating the promiſe, we are ačtually intereſted and inveſted in the
good promiſed : ſo ſure and inviolable are the promiſes of God, that
they do, in effect, give preſent poſſeſſion ; an active believer enters im-
mediately, and makes the bleſſings promiſed his own. What we have in
hope, according to the promiſe, is as ſure, and ſhould be as ſweet, as
what we have in hand. God hath ſpoken in his holineſs, and then Gilead
is mine, Manaſſeh mine; (Pſ. 108, 7, 8.) it is all mine own, if I can but
make it ſo by believing it ſo. Conditional grants become abſolute upon
the performance of the condition; ſo here, he that aſketh, receive!h.
Chriſt hereby puts his fiat to the petition, and he having all power, that
is enough. -
3. It is illuſtrated, by a ſimilitude taken from earthly parents, and
their innate readineſs to give their children what they aſk. Chriſt ap-
peals to his hearers, What man is there of you, though never ſo moroſe
and ill-humoured, whom, if his ſon aſk bread, will he give him a ſtone. A
v. 9, 10. Whence he infers, (v. 11.) If ye then being evil, yet grant
your children’s requeſts, much more will your heavenly Father give you the
good things you aſk. Now this is of uſe,
(1.) To direct our prayers and expectations. [1..] We muſt come to
God, as children to a Father in heaven, with 1:everence and confidence.
How naturally does the child in want or diſtreſs run to the father, with
its complaints; My head, my head; thus ſhould the new nature ſend us
to God for ſupports and ſupplies. [2.] We muſt come to him for
good ...; for thoſe he gives to them that aſk him ; which teaches us to
refer ourſelves to him : we know not what is good for ourſelves, (Eccl.
6. 12.) but he knows what is good for us, we muſt therefore leave it
with him ; Father, thy will be done. The child is here ſuppoſed to aſk
bread, that is neceſſary, and a fiſh, that is wholeſome ; but if the child
ſhould fooliſhly aſk for a ſtone or a ſerpent, for unripe fruit to eat, or a
ſharp knife to play with, the father, though kind, is ſo wiſe as to deny .
him. We often aſk that of God which would do us hurt if we had it;
he knows it, and therefore does not give it us. Denials in love are
better than grants in anger : we had been undone ere this, if we had had
all we defired; this is admirably well expreſſed by a heathen, Juvenal,
Sat. 10. -
Permittes ipſis expendere numinibus, guid
Convenial mobis, rebuſſue ſit utile noſtris,
Nam pro jucundis aptiſima quaque dabunt dii,
Carior ºf illis homo, quam ſilis nos animorum
Impulſa, tº ceca magnaque cupidine dući,
Conjugium petimus, partumque uxoris ; at illir
Notum eff, qui pueri, qualiſue futura ſit uzor.
Intruſt thy fortune to the pow'rs above.
Leave them to manage for thee, and to grant
What their unerring wiſdom ſees thee want :
In goodneſs, as in greatneſs, they excel;
Ah, that we lov'd ourſelves but half ſo well!
We, blindly by our headſtrong paſſions led,
Such a companion, and deſire to wed;
Then wiſh for heirs: but to the gods alone
Our future offspring, and our wives, are known.
(2.) To encourage our prayers and expectations, We may hope
that we ſhall not be denied and diſappointed: we ſhall not have a ſtone
for bread; to break our teeth, (though we have a hard cruſt to employ
our teeth,) nor a ſerpent for a fiſh, to ſting us ; we have reaſon indeed
to fear it, becauſe we deſerve it, but God will be better to us than the
deſert of our fins. The world often gives ſtones for bread, and ſerpents
for fiſh, but God never does : may, we ſhall be heard, and anſwered, for
children are, by their parents. [...] God has put into the hearts of
parents, a compaſſionate inclination, to ſuccour and ſupply their children,
according to their need. Even they that have had little conſcience of
duty, yet have done it, as it were by inſtinét. No law was ºver thought
neceſſary to oblige parents ta maintain their legitimate children; nor in
Solomon's time their illegitimate ones. [2.] He has affumed the rela-
tion of a Father to us, and owns us for his children ; that from the
* * *
... ." . . * > . . ;
*
readineſs' we find in ourſelves to relieve our children, we may be encou-
raged to apply ourſelves to him for relief. What love and tenderneſs
fathers have, are from him; not from nature, but from the God of na-.
ture; and therefore they muſt needs be infinitely greater in himſelf.
He compares his concern for his people to that of a father for his chil-
dren, (Pſ. 103. 13.) nay, to that of a mother, which is uſually more
tender, Iſa. 66. 13.-49, 14, 15, But here it is ſuppoſed, that his
love, and tenderneſs, and goodneſs, far excel that of an earthly parent ;
and therefore it is argued with a much more, and it is grounded upon
this undoubted truth, that God is a better Father, infinitely better than
any earthly parents are ; his thoughts are above theirs. Qur earthly
fathers have taken care of us; we have taken care of our children; much
more will God take care of his ; for they are evil, originally ſo ; the de-
generate ſeed of fallen Adam ; they have loſt much of the good nature
that belonged to humanity, and among other corruptions, have that of
croſſneſs and unkindneſs in them; yet they give good things to their chil-
dren, and they know how to give, ſuitably and ſeaſonably ; much more will
God, for he takes up when they forſake, Pſ. 27. 10. And Firſt, God
is more knowing ; parents are often fooliſhly fond, but God is wife, in-
finitely ſo; he #sº what we need, what we defire, and what is fit for
us. Secondly, God is more kind. If all the compaſſions of all the
tender fathers in the world were crowded into the bowels of one, yet
compared with the tender mercies of our God, they would be but as a
candle to the ſun, or a drop to the ocean. God is more rich, and more
ready, to his children, than the fathers of our fleſh can be ; for he is the
Father of our ſpirits, an ever-loving, ever-living, Father : the bowels
of fathers yearn even towards undutiful children, towards prodigals,
as David’s toward Abſalom, and will not all this ſerve to filence un-
belief ?
12. Therefore all things whatſoever ye would that men
ſhould do to you, do ye even ſo to them : for this is the
law and the prophets. 13. Enter ye in at the ſtrait gate:
for wide is the gate, and broad is the way that leadeth to
deſtrućtion, and many there be which go in thereat : 14.
Becauſe ſtrait is the gate; and narrow is the way which
leadeth unto life, and few there be that find it.
Our Lord Jeſus here preſſes upon us that righteouſneſs toward men
which is an eſſential branch of true religion, and that religion toward
God, which is an eſſential branch of univerſal righteouſneſs.
, I. We muſt make righteouſneſs our rule, and be ruled by it, v. 12.
Therefore, lay this down for your principle, to do as you would be done
by ; therefore, that you may conform to the foregoing precepts, which
are particular, that you may not judge and cenſure others, go by this
rule in general; you would not be cenſured, therefore do not cenſure.
Or, that you may have the benefit of the foregoing promiſes, fitly is the
law of juſtice ſubjoined to the law of prayer, for unleſs we be honeſt in
our converſation, God will not hear our prayers, Iſa. 1. 15... 17.—58.
6,9. Zech. 7. 9, 13. We cannot expect to receive good things from
God, if we do not fair things, and that which is honest, and lovely, and
9ſgood report, among men. We muſt not only be devout, but honeſt,
elſe our devotion is but hypocriſy. Now here we have,
1. The rule of juſtice ſaid down; Whatſoever ye would that men ſhould
do to you, do ge even ſº to them. Chriſt came to teach us, not only what
we are to know and believe, but what we are to do; what we are to do,
not only toward God, but toward men; not only towards our fellow-
diſciples, thoſe of our party and perſuaſion, but toward men in general,
all with whom we have to do. The golden rule of equity is, to do to
others, as we would they ſhould do to us. Alexander Severus, a heathen
emperor, was a great admirer of this rule, had it written upon the walls |
of his cloſet, often quoted it in giving judgment, honoured Chriſt, and
favoured chriſtians, for the ſake of it. Quod tibi, hoc alteri-do to
ºthers as you would they should do to you, Take it negatively, (Quod tibi |
| fully with us, and tells us,
Jºer: non vis, ne alteri jeceris ; ) or poſitively, it comes all to the ſame.
We muſt not do to others the evil they have done to us, nor the evil |
which they would do to us, if it were in their power ; nor may we do
that which we think, if it were done to us, we could bear contentedly,
but what we defire ſhould be done to us. This is grounded upon that
great commandment, Thou shalt love thy neighbour as thyſelf. As we
muſt bear the ſame affection to our neighbour, that we would have borne
to ourſelves, ſo we muſt do the ſame good offices. The meaning of this
rule lies in three things, (1.) We muſt do that to our neighbour,
Vol. IV. No. 74. -
| which we ourſelyes acknowledge to be fit and reaſonable; the appeal is
The broad and narrow Way.

made to our own judgment, and the diſcovery of ourjudgment is referreà
| to that which is. our own will and expectation, when it is our own caſe.
|ſtruction.
'(2.) We muſt put other people upon the level with ourſelves, and reckon
we are as much obliged to them as they to us. We are as much bound
| to the duty of juſtice as they, and they as much entitled to the benefit of
it as we... (3.) We muſt, in our dealings with men, ſuppoſe ourſelves in
| the ſame particular caſe and circumſtances, with thoſe we have to do with,
and deal accordingly. If I were making ſuch a one's bargain, labouring
under ſuch a one’s infirmity and afflićtion, how would I deſire and expect
to be treated 2 And this is a juſt ſuppoſition, becauſe we know not how
ſoon their caſe may really be our's; indeed we may fear, leſt God, by
his judgments, ſhould do to us, as we have done to others, if we have not
done as we would be done by. " - . . . . .
2. A reaſon given to enforce this rule; This is thé law and the pro-
phets. It is the ſummary of that ſecond great commandment, which is
one of the two, on which hang all the law and the prophets, ch. 22.40.
We have not this in ſo many words, either in the law, or the prophets,
but it is the concurring language of the whole. . All that is there
ſaid concerning our duty towards our neighbour, (and that is no
little,) may be reduced to this rule. Chriſt has here adopted it into this
| law ; ſo that both the Old Teſtament and the New, agree in preſcribing
this to us, to do as he would be done by. By this rule the law of Chriſt
is commended, but the lives of chriſtians are condemned by comparing
them with it. Aut hoc non evangelium, aut hi non evangelici—Either
this is not the goſpel, or theſe are not christians. -
II. We muſt make religion our bufineſs, and be intent upon it : we
muſt be ſtrićt and circumſpect in our converſation, which is here repre-
ſented to us as entering in at a strait gate, and walking on in a narrow
way, v. 13, 14. Obſerve here, -
1. The account that is given of the bad way of fins and the good way
of holineſs. There are but two ways, right and wrong, good and evil;
the way to heaven, and the way to hell; in the one of which we are all
of us walking ; no middle place hereafter, no middle way now : the diſ-
tinétion of the children of men into ſaints and finners, godly and ungodly,
will ſwallow up all to etermity. s . . -
Here is, (I.) An account given us of the way of fin and finners;
both what, is the beſt, and what is the worſt of it. • .
[1..] That which allures multitudes into it, and keeps them in it;
the gate is wide and the way broad, and there are many travellers in that
way. First, “You will have abundance of liberty in that way; the
gate is wide, and ſtands wide oped to tempt thoſe that go right on their
way. You may go in at this gate with all your lufts about you; it
gives no check to your appetites, to your paſſions; you may walk in the
way of your heart, and in the ſight of your ‘. ; that gives room enough.”
It is a broad way, for there is nothing to hedge in thoſe that walk in it,
but they wander endleſsly ; a broad way, for there are many paths in it :
there is "choice of finful ways, contrary to each other, but all paths in
this broad way. “Secondly, “You will have abundance of company in
that way; many there be that go in at this gate, and walk in this way.”
If we follow the multitude, it will be to do evil; if we go with the crowd,
it will be the wrong way. It is natural for us to incline to go down the
ſtream, and do as the moſt do ; but it is too great a compliment to be
willing to be damned for company, and to go to hell with them, becauſe
they will not go to heaven with us; if many periſh, we ſhould be the
IIl Qre Calltl OllS. t -
[2] That which ſhould affright us all from it is, that it leads to de-
Death, eternal death, is at the end of it, (and the way of fin
tends to it,)—everlaſting destruction from the preſence gf the Lord.
Whether it be the high-way of open profaneneſs, or the back-way of
cloſe hypocriſy, if it be a way of fia, it will be our ruin, if we repent
In Ot. *
(2.) Here is an account given us of the way of holineſs,
[1..] What there is in it that frightens many from it; let us know the
worſt of it, that we may fit down and count the coſt. Chriſt deals faith-
First, That the gate is strait. Converſion, and regeneration are the
gate, by which we enter into this way; in which we begin a life of faith
and ſerious, godlineſs; out of a ſtate of fin into a ſtate of grace, we muſt
paſs, by the new birth, John 3.3, 5. This is a strait gate, hard to
find, and hard to get through ; like a paſſage between two rocks,
1 Sam. 14. 4. There muſt be a new heart, and a new ſpirit, and old
things must paſs away. The bent of the ſoul muſt be changed, corrupt
habits and cuſtoms broken off; what we have been doing all our days
* * . . . . Sº • [AºE T - ſº, 5 * Tºle
. . . nº ... . . .” “… . . . ºver...; "a ~ * * * *-nº.º. n.º.º. –c.3: * . . . .
we muſt undone again. "We muſt foim againſt the ſtream; much oppoi
from within. It is eafier to ſet a mán againſt all the world than againſt
himſelf, and yet this muſt be in converſion. It is a strait gate, for we
muſt ſtoop, or we cannot go in at it; we muſt become as little children;
high thoughts muſt be brought down; nay, we muſt ſtrip, muſt deny ||
ourſelves, put off the world, put off the old man; we muſt be willing to
forſake all for our intereſt in Chriſt. The gate is strait to all, but to ſome
ſtraiter-than to others; as to the rich, to ſome that have been long pre-
judiced againſt religion. The gate is strait; bleſſed be God, it is not
ſhut up, nor locked againſt us, nor kept with a flaming ſword, as it will
be ſhortly, ch. 25. 10. - - - -
Secondly, That the way is narrow. We are not in heaven as ſoon as
we are got through the ſtrait gate; not in Canaan, as ſoon as we are
got through the Red ſea; no, we muſt go through a wilderneſs, muſt
travel a narrow . hedged in by the divine law, which is exceeding,
broad, and that makes the way narrow ; ſelf muſt be denied, the body
kept under, corruptions mortified, that are as a right eye and a right
hand; daily temptations miſt be refifted; duties muſt be done that are
againſt our inclination; we muſt endure hardneſs, muſt reſtle and be in
an agony; muſt watch in all things, and walk with care and circumſpec-
tion; we muſt go through much tribulation. It is $335 rºupin, an af-
flićted way, a way hedged about with thorns; bleſſed be God, it is not
hedged up. The bodies we carry about with us, and the corruptions
remaining in us, make the way of our duty difficult; but as the under-
itanding and will grow more and more ſound, it will open and enlarge, and
row moré and more pleaſant. -
Thirdly, The gate being ſo strait and the way ſo narrow, it is not
itrange, that there are but few that find it and chooſe it. Many paſs it
by, through careleſſneſs; they will not be at the pains to find it : they
are well as they are; and ſee no need to change their way. Others look
upon it, but ſhun it; they like not to be ſo limited and reſtrained. They
that are going to heaven are but few, compared to thoſe that are going
to hell; a remnant, a little flock, like the grape-gleanings of the vintage
as the eight that were ſaved in the ark, I Kings 20. 27. In vitia alter
alterum trudimus: Quomodo ad ſalutem revocari potest, quum nullus re-
trahit, & populus impellit—In the ways ºf vice men urge each other onward;.
how shall any one be restored to the path of ſafety, when impelled forwards
by the multitude, without any counteracting influence P. Seneca, Epiſt. 29.
This diſcourages many, they are loth to be fingular; to be ſolitary ; but
inſtead of ſtumbling at this, ſay rather if ſo few are going to heaven, there
ſhall be one the more for me. -
[2] Let us ſee what there is in this way, which, notwithſtanding
this, ſhould invite us all to it; it leads to life, to preſent comfort in the
favour of God, which is the life of the ſoul ; to eternal bleſs; the hope
of which at the end of our way, ſhould reconcile us to all the difficulties
and inconveniencies of the road. Life and godlineſs are put together ;
(2 Pet. 1: 3.) The gate is strait and the way narrow, and up-hill, but
one hour in heaven will make amends for all. -
.2. The great concern and duty of every one of us, in confideration of
all this ; Enter ye in at the strait gate. The matter is fairly ſtated ; life
and death, good and evil, are ſet before us, both the ways, and both the
ends : now let the matter be taken entire, and confidered impartially, and
then chooſe you this day which you will walk in; may, the matter de-
termines itſelf, and will not admit of a debate. No man, in his wits,
would chooſe to go to the gallows becauſe it is a ſmooth pleaſant way to
it, nor refuſe the offer of a palace and a throne, becauſe it is a rough
dirty way to it ; yet ſuch abſurdities as theſe are men guilty of, in the
concerns of their ſouls. Delay not, therefore; deliberate not any
longer, but enter ye in at the strait gate ; knock at it by fincere and
conſtant prayers and endeavours, and it shall be opened; nay, a wide
door ſhall be opened, and an effectual one. It is true, we can neither go
in, nor go on, without the aſſiſtance of divine grace; but it is as true,
that grace is freely offered, and ſhall not be wanting to thoſe that ſeek it,
and ſubmit to it. Converſion is hard work, but it is needful, and bleſſed
be God, it is not impoſſible if we ſtrive, Luke 13.24.
15, Beware of falſe prophets, which come to you in
ſheep’s clothing, but inwardly they are ravening wolves.
16. Ye ſhall know them by their fruits. Do men gather
grapes of thorns, or figs of thiſtles 17. Even ſo every
good tree bringeth forth good fruit; but a corrupt tree
bringeth forth evil fruit. 18. A good tree cannot bring
Warning againſt falſe Prophets.
*- * * ... a. º. + . . * * . . . . . . . . . . . . . . . . . • * : *-* - " ... tram & A. . . |forth evil' fruit; neither cana corrupt treet bring forth'.
fition muſt be ſtruggled with, and broken thrbugh, 'fröm without, and |
ood fruit. 19. Every tree that bringeth not forth good.
fruit is hewn down, and caſt into the fire,' 20. Wherefore,
by their fruits ye ſhall know them. , , , , ,
; : . . . . . . . ; . . . ; ' ' ' ',
We have here a caution againſt falſe prophets, to take heed that we be
not deceived and impoſed upon by them. Prophets are properly ſuch as
foretel things to come; there are ſome mentioned in the Old Teſtament,
|who pretended to that without warrant, and the event diſproved their
pretenfions as Zedekiah, 1 Kings 22, 11. and another Zedekiah, Jer.
29. 21. But prophets did alſo teach the people their duty, ſo that falſe
prophets here are falſe teachers. Chriſt being a prophet and a teacher
come from God, and defigning to ſend abroad teachers under him, gives
warning to all to take heed of counterfeits, who, inſtead of healing ſouls
with wholeſome doćtrine, as they pretend, would poiſon them. §
They are falſe teachers and falſe prophets. I. Who produce falſe
commiſſions, who pretend to have immediate warrant and direction from
God to ſet up for prophets, and to be divinely inſpired, when they are
not ſo. Though their doćtrine may be true, we are to beware of them
as falſe prophets. Falſe apoſtles are thoſe who ſay #. are apostles, and
are not; (Rev. 2. 2.) ſuch are falſe prophets. “Take heed of thoſe
who pretend to revelation, and admit them not without ſufficient proof,
left that one abſurdity being admitted, a thouſand follow.” 2. Who
preach falſe doćtrine in thoſe things that are eſſential to religion; who
teach that which is contrary to the truth as it is in Jeſus, to the truth
which is according to godlineſs. The former ſeems to be the proper
notion of pſeudopropheta, afalſe or pretending prophet, but commonly the
latter falls in with it; for who would hang out falſe colours, but with:
deſign, under pretence of them, the more ſucceſsfully to attack the truth.
“Well, beware of them, ſuſpect them, try them, and when you have diſ-
covered their falſehood, avoid them, have nothing to do with them.
Stand upon your guard againſt this temptation, which commonly attends
the days of reformation, and the breathings out of divine . in more
than ordinary ſtrength and ſplendour.” When God’s work is revived,
Satan and his agents are moſt buſy. Here is,
I. A good reaſon for this caution ; Beware of them, for they are
wolves in sheep's clothing, v. 15. e
1. We have need to be very cautious, becauſe their pretences are very
fair and plauſible, and ſuch as will deceive us, if we be not upon our
guard. They come in sheep’s clothing, in the habit of prophets, which
was plain, and coarſe, and unwrought; they wear a rough garment to de-
ceive, Zech. 13. 4. Elijah's mantle the Septuagint calls à unawth—a
sheep-ſkin mantle. We muſt take heed of being impoſed upon by men’s
dreſs and garb, as by that of the Scribes, who deſire to walk in long robes,
Luke 20.46. Or it may be taken figuratively; they pretend to be ſheep,
and outwardly appear ſo innocent, harmleſs, meek, uſeful, and all that is
good, as to be excelled by none ; they feign themſelves to be juſt men,
and for the ſake of their clothing are admitted among the ſheep, which
gives them an opportunity of doing them a miſchief ere they are aware.
They and their errors are gilded with the ſpecious pretences of ſanótity
and devotion. Satan turns himſelf into an angel of light, 2 Cor. 11.
13, 14. The enemy has horns like a lamb; (Rev. 13. 11.) faces of men,
Rev. 9. 7, 8. Seducers in language and carriage are ſºft as wool, Rom.
16. 18. Iſa. 30. 10. •
2. Becauſe under theſe pretenſions their defigns are very malicious and
miſchievous ; inwardly they are ravening wolves. . Every hypocrite is a
goat in ſheep’s clothing, but a falſe prophet is a wolf in ſheep’s clothing;
not only not a ſheep, but the worſt enemy the ſheep has, that comes not
but to tear and devour, to ſcatter the sheep, (John 10. 12.) to drive
them from God, and from one another, into crooked paths. They
that would cheat us of any truth, and poſſeſs us with error, whatever
they pretend, deſign miſchief to our ſouls. Paul calls them grievous
tvolves, A&ts 20. 29. They raven for themſelves, ſerve their own belly,
(Rom. 16. 18.) make a prey of you, make a gain of you. Now fince
it is ſo eaſy a thing, and withal ſo dangerous, to be cheated, Beware of
Jalſe prophets. • * -
II. Here is a good rule to go by in this caution ; we muſt prove all
things ; (1 Theſſ. 5. 21.) try the ſpirits ; (1 John 4: 1.) and here we
have a touchſtone; ye shall know them by their fruits, v. 16...20. Obſerve,
1. The illuſtration of this compariſon, of the fruit’s being the diſcovery.
of the tree. You cannot always diſtinguiſh them by their bark and leaves,
nor by the ſpreading of their boughs, but by their fruits ye shall know
them. The fruit is according to the tree. Men may, in their profeſſions,
ST, MATTHEW, VII.
External Privileges inſufficient.
i *
\
ſ
fiſts upon this, the agreeableneſs between the fruit and the tree, which
put a force upon their nature, and contradićt their inward principles, but
the ſtream and bent of their pračtices will agree with them. Chriſt in-
is ſuch, as that, (1.) If you know what the tree is, you may know
what fruit to expect. Never look to gather grapes from thorns, nor figs
Jrom thistles ; it is not in their nature to produce ſuch fruits. An .
may be ſtuck, or a bunch of grapes may hang, upon a thorn; ſo may a
good truth, a good word or action, be found in an ill man, but you may
be ſure it never grew there. Note, [1..] Corrupt, vicious, unſanétified
hearts are like thorns and thiſtles, which came in with fin, are worthleſs,
vexing, and for the fire at laſt. [2.] Good works are good fruit, like
grapes and figs, pleaſing to God and profitable to men. [3.]. This good
Jruit is never to be expected from bad men, any more than a clean thing
out of an unclean ; they want an influencing, acceptable principle ; out of
an evil treaſure will be brought forth evil things. (2.) On the other hand,
if you know what the fruit is, you may, by that perceive what the tree
is. 4 good tree cannot bring forth evil fruit; nay, it cannot but bring
Jorth good fruit ; and a corrupt tree cannot bring forth good fruit; nay, it
cannot but bring forth evil fruit; but then that muſt be reckoned the
fruit of the tree, which it brings forth naturally, and which is its genuine
produćt, and which it brings forth plentifully and conſtantly, and is its
uſual produćt. Men are known, not by particular ačts, but by the courſe
and tenor of their converſation, and by the more frequent ačts, eſpecially
thoſe that appear to be free, and moſt their own, and left under the influ-
ence of external motives and inducements. .
2. The application of this to the falſe prophets.
-(1.) By way of terror and threatening; (v. 19.) every tree that
brings not forth good fruit is hewn down. This very ſaying John the
Baptiſt had uſed, ch. 3. 10. Chriſt could have ſpoken the ſame ſenſe in
other words ; could have altered it, or given it a new turn ; but he
thought it no diſparagement to him to ſay the ſame that John had ſaid
before him : let not miniſters be ambitious of coining new expreſſions, nor
people’s ears itch for novelties; to write and ſpeak the ſame things muſt
not be grievous, for it is ſafe. Here is, [1..] The deſcription of barren
trees; they are trees that do not bring forth good fruit though there
be fruit, if it be not good fruit, (though that be done, which for the
matter of it is good, if it be not done well, in a right manner, and for a
right end,) the tree is accounted barren. [2.] The doom of barren
trees; they are, that is, certainly they ſhall be, hewn down, and caſt into
the fire : God will deal with them as men uſe to deal with dry trees that
cumber the ground: he will mark them by ſome ſignal tokens of his
diſpleaſure ; he will bark them by ſtripping them of their parts and
gifts, will cut them down by death, and cast them into the fire of hell,
a fire blown with the bellows of God’s wrath, and fed with the wood
of barren trees. Compare this with Ezek. 31. 12, 13. Dan. 4, 14.
John 15. 6. - - -
(2.) By way of trial; by their fruits ye shall know them.
[1..] By the fruits of their perſons, their words and ačtions, and the
courſe of their converſation. If you would know whether they be right
or not, obſerve how they live; their works will teſtify for them or
againſt them. The Scribes and Phariſees ſat in Moſes’ chair, and
taught the law, but they were proud, and covetous, and falſe, and op-
preſſive, and therefore Chriſt warned his diſciples to beware of them and
of their leaven, Mark 12. 38. If men pretend to be prophets, and are
immoral, that diſproves their pretenſions; they are no true friends to
the croſs of Chriſt, whatever they profeſs, whoſe God is their belly, and
who mind earthly things, Phil. 3. 18, 19. They are not taught nor ſent
of the holy God, whoſe lives evidence that they are led by the unclean
ſpirit. Cod puts the treaſure into earthen veſſels, but not into ſuch
corrupt veſſels : they may declare God’s ſtatutes, but what have they to
do to declare them : -
[2.] By the fruits of their doćtrine; their fruits as prophets: not
that this is the only way, but it is one way of trying doćtrines, whether
they be of God or not. What do they tend to ? What affections and
practices will they lead thoſe into, that embrace them 2 If the doctrine
be ºf Gºd, it will tend to promote ſerious piety, humility, charity, holi-
neſs and love, with other chriſtian graces; but if, on the contrary, the
doctrines theſe prophets preach have a manifeſt tendency to make people
Proud, worldly and contentious, to make them looſe and careleſs in their
converſations, unjuſt or uncharitable, fačtious or diſturbers of the public
Peace ; if it indulge carnal liberty, and take people off from governing
themſelves and their families by the ſtrićt rules of the narrow way, we
*y conclude, that this perſuaſion comes not of him that calleth us, Gal.
* 8. This wiſdom is not from above, James 3, 15. Faith and a good
conſcience are held together, 1 Tim...I. 19.-3. 9... Note, Doctrines, of
doubtful diſputation muſt be tried by graces and duties of confeſſed cer.
tainty : thoſe opinions come not from God that lead to fin : but if we
cannot know them by their fruits, we muſt have recourſe to the great
touchſtone, to the law, and to the teſtimony do they ſpeak according
to that rule 2. ' . . . . . . . . . . . . . . . . . . . . . .
i: , . . . . . . r
**
21. Not every one that ſaith unto me, Lord, Lord, ſhall
enter into the kingdom of heaven; but he that doeth the
will of my Father which is in heaven. 22. Many will ſay
to me in that day, Lord, Lord, have we not propheſied in
thy name; and in thy name have caſt out devils 2 and in
thy name done many wonderful works 2, 23. And then
will I profeſs unto them, I never knew you : depart from
me, ye that work iniquity. 24. Therefore whoſoever
heareth theſe ſayings of mine, and doeth them, I will liken
him unto a wiſe man, which built his houſe upon a rock:
25, And the rain deſcended, and the floods came, and the
winds blew, and beat upon that houſe; and it fell not:
for it was founded upon a rock. 26. And every one that
heareth theſe ſayings of mine, and doeth them not, ſhall
be likened unto a fooliſh man, which built his houſe upon
the ſand ; 27. And the rain deſcended, and the floods came,
and the winds blew, and beat upon that houſe; and it
fell: and great was the fall of it. . 28. And it came to
paſs, when Jeſus had ended theſe ſayings, the people were
aſtoniſhed at his doćtrine : 29. For he taught them as one
having authority, and not as the ſcribes. - -
We have here the concluſion of this long and excellent ſermon, the
ſcope of which is to ſhew the indiſpenſible neceſſity of obedience to the
commands of Chriſt; this is defigned to clench the nail, that it might fix
in a ſure place: he ſpeaks this to his diſciples that ſat at his feet, where-
ever he preached, and followed him wherever he went. Had he ſought
his own praiſe among men, he would have ſaid, that was enough ; but
the religion he came to eſtabliſh, is in power, not in word only, (1 Cor.
4. 20.) and therefore ſomething more is neceſſary. * - *
I. He ſhews, by a plain remonſtrance, that an outward profeſſion of
religion, however remarkable, will not bring us to heaven, unleſs there
be a correſpondent converſation, v. 21...23. All judgment is com-
mitted to our Lord Jeſus ; the keys are put into his hand; he has
power to preſcribe new terms of life and death, and to judge men ac-
cording to them : "now this is a ſolemn declaration purſuant to that
power. Obſerve here, * . - ... -
1. Chriſt’s law laid down, v. 21. Not every one that ſaith, Lord,
Lord, shall enter into the kingdom of heaven, into the kingdom of grace and
glory. It is an anſwer to that queſtion, Pſ. 15, 1. Who shall ſºjourn
in thy tabernacle 2—the church militant, and who shall dwell in thy holy
hill?—the church triumphant. Chriſt here ſhews,
(1.) That it will not ſuffice to ſay, Lord, Lord ; in word and tongue
to own Chriſt for our Maſter, and to make addreſſes to him, and profeſ-
fions of him accordingly : in prayer to God, in diſcourſe with men, we
we muſt call Chriſt Lord, Lord ; we ſay well, for ſo he is ; (John 13.
13.) but can we imagine that this is enough to bring us to heaven, that
ſuch a piece of formality as this ſhould be ſo recompenſed, or that he
who knows and requires the heart, ſhould be ſo put off with ſhews for
ſubſtance Compliments among men are pieces of civility that are re-
turned with compliments, but they are never paid as real ſervices; and
can they then be of any account with Chriſt There may be a ſeeming
importunity in prayer, Lord, Lord ; but if inward impreſſions be not an-
ſwerable to outward expreſſions, we are but as a ſounding braſs, and a
tinkling cymbal. This is not to take us off from ſaying, Lord, Lord';
from praying, and being earneſt in prayer, from profeſſing Chriſt’s name,
and being bold in profeſſing it, but from reſting in theſe, in the form of
godlineſs, without the power. - d t
2.) That it is neceſſary to our happineſs that we do the will of Chriſt,
which is indeed the will of his Father in heaven. The will of God, as
Chriſt’s Father, is his will in the goſpel, for there he is made known, as
the Father of our Lord Jeſús Chriſt ; and in him our Father. Now this
is his will, that we believe in Chriſt, that we repent of fin, that we live a
holy life, that we love one another. This is his will, even ourſanctification.
If we comply not with the will of God, we mock Chriſt in calling him
Lord, as they did, who put on him a gorgeous robe and ſaid Hail, King
of the Jews. Saying and doing are two things, often parted in the con-
verſation of men : he that ſaid, I go, ſir, ſtirred never a ſtep ; (ch. 21.
30.) but theſe two things God has joined in his command, and let no |
man that puts them qſunder think to enter into the kingdom of heaven.
... 2. The hypocrite’s plea againſt the ſtrićtneſs of this law, offering other
things in lieu of obedience, v. 22. The plea is ſuppoſed to be in that
day, that great day, when every man ſhall appear in his own colours;
twhen the ſecrets of all hearts shall be manifeſt, and among the reſt, the
ſecret pretences with which finners now ſupport their vain hopes. Chriſt
knows the ſtrength of their cauſe, and it is but weakneſs : what they
now harbour in their boſoms, they will then produce in arreſt of judg-
ment to ſtay the doom, but it will be in vain. They put in their plea
with great importunity, Lord, Lord; and with great confidence appeal-
ing to Chriſt concerning it; Lord, doſt not thou know, (1.) That we
have prophéſed in thy name * Yes, it may be ſo, Balaam and Caiphas
were over-ruled to propheſy, and Saul was againſt his will among the pro-
phets, yet that did not ſave them. Theſe propheſted in his name, but he
did not ſend them ; they only made uſe of his name to ſerve a turn.
Note, A man may be a preacher, may have gifts for the miniſtry, and an
external call to it, and perhaps ſome ſucceſs in it, and yet be a wicked
man; may help others to heaven, and yet come ſhort himſelf. (2.)
That in thy name we have caſt out devils & That may be too; Judas caſt
out devils, and yet a ſon of perdition. Origen ſays, that in his time, ſo
prevalent was the name of Chriſt to caſt out devils, that ſometimes it
availed when named by wicked chriſtians. A man might cast devils out
gf others, and yet have a devil, nay, and be a devil himſelf. (3.) That
in thy name we have done many wonderful works. . There may be a faith
of miracles, where there is no juſtifying faith; none of that faith which
works by love and obedience. Gifts of tongues and healing would re-
commend men to the world, but it is only real holineſs and ſanétification
that is accepted of God. Grace and love are a more excellent way than
zemoving mountains, or ſpeaking with the tongues of men and angels,
i Cor. 13. 1, 2. Grace will bring a man to heaven without working
miracles, but working miracles will never bring a man to heaven without
grace. Obſerve, That which their heart was upon, in doing theſe works,
and which they confided in, was the wonderfulneſs of them. Simon
Aſagus wondered at the miracles, (A&ts 8. 18.) and therefore would
give any money for power to do the like. Obſerve, They had not many
good works to plead ; they could not pretend to have done many graci-
ous works of piety and charity; one ſuch would have paſſed better in
their account than many wonderful works, which availed not at all, while
they perfiſted in diſobedience. Miracles have now ceaſed, and with them
this plea ; but do not carnal hearts ſtill encourage themſelves in their
groundleſs hopes, with the like vain ſupports 2 They think they ſhall go
to heaven, becauſe they have been of good repute among profeſſors of
Feligion, have kept faſts and given alms, and have been preferred in the
church; as if this would atone for their reigning pride, worldlineſs, and
fenſuality and want of love to God and man. Bethel is their confidence;
(Jer, 48. 13.) they are haughty becauſe of the holy mountain ; (Zeph.
3. 11.) and boaſt that they are the temple of the Lord, Jer. 7. 4. Let }
us take heed of reſting in external privileges and performances, left we
deceive ourſelves, and periſh eternally as multitudes do, with a lie in our
right hand.
3. The reječtion of this plea as frivolous. The ſame that is the Law.
maker. (v. 21.) is here the Judge according to that law, (v. 23.) and
he will over-rule the plea, will over-rule it publicly ; he will profeſs to
them with all poſſible ſolemnity, as ſentence is paſſed by the Judge, I
ºver knew you, and therefore depart from me, ye that work iniquity.
Obſerve, (1.) Why, and upon what ground he rejećts them and their
Blea—becauſe they were workers of iniquity. Note, It is poſſible for
Amen to have a great name for piety, and yet to be workers of iniquity;
and thoſe that are ſo will receive the greater damnation. Secret haunts
of fin, kept up under the cloak of a viſible profeſſion, will be the ruin of
hypocrites. Living in known fin nullifies men's pretenfiens, be they
ever ſo ſpecious. (2.) How it is expreſſed, I never knew you; “I
never owned you as my ſervants, no, not when you prophefted in my
name, when you were in the height of your profeſfion, and were moſt
extolled.” This intimates, that if he had ever known them, as the Lord
knows them that are his, had ever owned them and loved them as his, he
would have known them, and owned them, and loved them, to the end:
ST, MATTHEw, VII.
External Privileges inſufficient.
but he never did know them, for he always knew them to be hypocrites,
| and rotten at heart, as he did Judas, therefore, ſays he, depart from me.
Has Chriſt need of ſuch gueſts When he came in the fleſh, he called
finners to him, (ch. 9. 13.) but when he shall come again in glory, he
will drive finners from him. They that would not come to him to be
ſaved, muſt depart from him to be damned. To depart from Chriſt is
the very hell of hell; it is the foundation of all the miſery of the damned,
to be cut off from all hope of benefit from Chriſt and his mediation.
Thoſe that go no further in Chriſt’s ſervice than a bare profeſſion, he
does not accept, nor will he own them in the great day. See from what
a height of hope men may fall into the depth of miſery ! How they may
go to hell, by the gates of heaven This ſhould be an awakening, word
to all chriſtians. If a preacher, one that casts out devils, and wrought
| miracles, be diſowned of Chriſt for working iniquity; what will become of
us, if we be found ſuch And if we be ſuch, we ſhall certainly be found
ſuch. At God’s bar, a profeſſion of religion will not bear out any man
in the pračtice and indulgence of fin : therefore let every one that names
the name of Christ, depart from all iniquity.
II. He ſhews, by a parable, that hearing theſe ſayings of Chriſt will
not make us happy, if we do not make conſcience of doing them ; but
that if we hear them and do them, we are bleſſed in our deed, v. 24.27.
I. The hearers of Chriſt’s word are here divided into two ſorts; ſome
that hear, and do what they hear; others that hear, and do not. Chriſt
preached now to a mixed multitude, and he thus ſeparates them one from
the other, as he will at the great day, when all nations ſhall be galhered
before him. Chriſt is ſtill ſpeaking from heaven by his word and Spirit,
ſpeaks by miniſters, by providences, and of thoſe that hear him there
are two ſorts. !
(1.) Some that hear his ſayings and do them : bleſſed be God that
there are any ſuch, though comparatively few. To hear Chriſt, is not
barely to give him the hearing, but to obey him. Note, It highly con-
cerns us all to do what we hear of the ſº of Chriſt. It is a mercy
that we hear his flyings : Bleſſed are thoſe ears, ch. 13. 16, 17. But
if we pračtiſe not what we hear, we receive that grace in vain. To do
Chriſt’s ſayings is conſcientiouſly to abſtain from the fins that he forbids,
and to perform the duties that he requires. Our thoughts and affections,
our words and ačtions, the temper of our minds, and the tenor of our
lives, muſt be conformable to the goſpel of Chriſt; that is the doing he
requires. All the ſayings of Chriſt, not only the laws he has enacted,
but the truths he has revealed, muſt be done by us. They are a light,
not only to our eyes, but to our feet, and are deſigned not only to inform
our judgments, but to reform our hearts and lives ; nor do we indeed be-
lieve them, if we do not live up to them. Obſerve, It is not enou gh to
hear Chriſt’s ſayings, and underſtand them, hear them, and remember
them, hear them, and talk of them, repeat them, diſpute for them ; but
we muſt hear, and do them. This do and thou shalt live. Thoſe only
that hear, and do are bleſſed, (Luke 11. 28. John 13, 17.) and are akin
to Chriſt, ch. 12, 50. . . }
(2.) There are others who hear Chriſt’s ſayings and do them not ;
their religion reſts in bare hearing, and goes no further ; like children
that have the rickets, their heads ſwell with empty notions, and indigeſted
opinions, but their joints are weak, and they heavy and liſtleſs; they
neither can ſtir, nor care to ſtir, in any good duty ; they hear God’s
words, as if they defired to know his ways, like a people that did righte-
ouſneſs but they will not do them, Ezek. 33. 30, 31. Iſa. 58. 2. Thus
they deceive themſelves, as Micah, who thought himſelf happy, becauſe
he had a Levite to be his prieſt, though he had not the Lord to be his
God. The ſeed is ſown, but it never comes up ; they ſee their ſpots in
the glaſs of the word, but waſh them not off, Jam. 1. 22, 24. Thus
they put a cheat upon their own ſouls; for it is certain, if our hearing
be not the means of our obedience; it will be the aggravation of our diſ-
obedience. Thoſe who only hear Chriſt’s ſayings, and do them not, fit
down in the midway to heaven, and that will never bring them to their
journey’s end. They are akin to Chriſt only by the half-blood, and our
law allows not ſuch to inherit. i
2. Theſe two ſorts of hearers are here repreſented in their true charac-
ters, and the ſtate of their caſe, under the compariſon of two builders:
one was wiſe, and built upon a rock, and his building ſtood in a ſtorm ;
the other foolish, and built upon the ſand, and his building fell.
Now, (1.) The general ſcope of this parable teaches us that the only
way to make ſure work for our ſouls and etermity is, to hear and do the
Jäyings of the Lord Jeſus, theſe ſayings of his in this ſermon upon the
mount, which is wholly pračtical; ſome of them ſeem hard ſayings to
fleſh and blood, but they muſt be done ; and thus we lay up in store a
. . . . . ST, MATTHEW, VIII.
The Cure of a Leper.
ood foundation for the time to come; (1 Tim, 6, 19.) a good bond, ſo
ome read it; a bond of God’s making, which ſecures ſalvation upon
oſpel terms, that is a good bond; not one of our own deviſing, whieh
É. ſalvation to our own fancies. They make ſure the good part,
who, like Mary, when they hear the word of Chriſt, ſit at his feet in ſub-
jećtion to it : Speak, Lord, for thy ſervant hears.
(2.) The particular parts of it teach us divers good leſſons.
t1.j That we have every one of us a houſe to build, and that houſe
is our hope for heaven. It ought to be our chief and conſtant care, to
make our calling and election ſure, and ſo we make our ſalvation ſure ; to
ſecure a title to heaven’s happineſs, and then to get the comfortable evi-
dence of it; to make it ſure, and ſure to ourſelves, that when we fail, we
ſhall be received into everlasting habitations. Many never mind this, it is
the furtheſt thing from their thoughts; they are building for this world,
as if they were to be here always, but take no care to build for another
world. All who take upon them a profeſſion of religion, profeſs to in-
quire, what they ſhall do to be ſaved; how they may get to heaven at
laſt, and may have a well-grounded hope of it in the mean time. ,
[2.] That there is a rock provided for us to build this houſe upon,
and that rock is Christ. He is laid for a Foundation, and other foundation
can no man lay, Iſa. 28. 16. 1 Cor. 3, 11. He is our Hope, 1 Tim.
1. 1. Chriſt in us is ſo ; we muſt ground our hopes of heaven upon the
fulneſs of Chriſt’s merit, for the pardon of fin, the powre of his Spirit,
for the ſanétification of our nature, and the prevalency of his intergeſ-
fion, for the conveyance of all that good which he has purchaſed for us.
There is that in him as he is made known, and made over, to us in the goſpel,
which is ſufficient to redreſs all our grievances, and to anſwer all the ne-
ceſſities of our caſe, ſo that he is a Saviour to the uttermaſt. The church
is built upon this Rock, and ſo is every believer. He is ſtrong and im-
moveable as a rock; we may venture our all upon him, and ſhall not be
made ashamed of our hope. . .
[3.] That there is a remnant, who by hearing and doing the ſayings
of Chriſt, build their hopes upon this Rock ; and it is their wiſdom.
Chriſt is our only Way to the Father, ànd the obedience of faith is our
only way to Chriſt; for to them that obey him, and to them only, he be-
comes the Author of eternal/alvation. Thoſe build upon Chriſt, who, having
ſincerely conſented to him, as their Prince and Saviour, make it their
conſtant care to conform to all the rules of his holy religion, and therein
depend entirely upon him for affiſtance from God, and acceptance with
him, and count every thing but loſs and dung, that they may win Christ,
and be found in him. Building upon a rock requires care and pains :
they that would make their calling and election ſure, muſt give diligence.
They are wiſe builders who begin to build ſo as they may be able to finish,
(Luke 14. 30.) and therefore lay a firm foundation.
[4.] That there are many who profeſs that they hope to go to hea-
ven, but deſpiſe this Rock, and build their hopes upon the ſand; which is
done without much pains, but it is their folly. Every thing beſides
Chriſt is ſand. Some build their hopes upon their worldly proſperity,
as if that were a ſure token of God’s favour, Hoſ. 12, 8, Others upon
their external profeſſion of religion, the privileges they enjoy, and the
performances they go through, in that profeſſion, and the reputation they
have got by it. They are called chriſtians, were baptized, go to church,
hear Chriſt’s word, ſay their prayers, and do nobody any harm, and if
they periſh, God help a great many. This is the light of their own fire,
which they walk in ; this is that, upon which, with a great deal of aſ-
furance, they venture ; but it is all ſand, too weak to bear ſuch a fabric
as our hopes of heaven. \
[5.] That there is a ſtorm coming, that will try what our hopes are
bottomed on ; will try every man’s work ; ; (1 Cor. 3. 13.) will diſcover
the foundation, Hab. 3. 13. Rain, and floods, and wind, will beat upon
the houſe ; the trial is ſometimes in this world; when tribulation and per-
Jecution ariſe becauſe of the word, then it will be ſeen, who only heard the
word, and who heard and practiſed it ; then when we have occaſion to
uſe our hopes, it will be tried, whether they were right, and well-grounded
or not. However, when death and judgment come, then the ſtorm
comes, and it will undoubtedly come, how calm ſoever things may be
with us now. Then every thing elſe will fail us but theſe hopes, and
then, if ever, they will be turned into everlaſting fruition.
[6.] That thoſe hopes which are built upon Chriſt, the Rock, will
ſtand, and will ſtand the builder in ſtead when the ſtorm comes; they
will be his preſervation, both from deſertion, and from prevailing diſ-
quiet. His profeſſion will not wither ; his comforts will not fail; they
will be his ſtrength and ſong, as an anchor of the ſoul, ſure and steadfast.
When he comes to the laſt encounter, thoſe hopes will take off the ter-
Vol. IV. No. 74.
ror of death and the grave; will carry him cheerfully through that dark
valley; will be approved by the Judge; will ſtand the teſt of the great
day; and will be crowned with endleſs glory, 2 Cor. 1. 12. 2. Tim. 4.
7, 8. Bleſſed is that ſervant whom his lord, when he comes, finds ſo doing,
ſo hoping. . - .
[7.] That thoſe hopes which fooliſh builders ground upon any thing
but Chriſt, will certainly fail them in a ſtormy day; will yield them no
true comfort and ſatisfaction in trouble, in the hour of death, and in the
day of judgment; will be no fence againſt temptations to apoſtaſy, in a
time of perſecution. When God takes away the ſoul, where is the hope of
the hypocrite ” Job 27.8. It is as the ſpider’s web, and as the giving up
of the ghost. He ſhall lean upon his houſe, but it shall not stand, Job 8.
14, 15. It fell in the ſtorm, when the builder had moſt need of it, and
expected it would be a ſhelter to him. It fell when it was too late to
build another ; when a wicked man dies, his expectation perishes; then,
when he thought it would have been turned into fruition, it fell, and
great was the fall of it. It was a great diſappointment to the builder;
the ſhame and loſs were great. The higher men's hopes have been
raiſed, the lower they fall. It is the ſoreſt ruin of all that attends formal
profeſſors; witneſs Capernaum's doom. • -
III. In the two laſt verſes, we are told what impreſſions Chriſt’s diſ-
courſe made upon the auditory. It was an excellent ſermon; and it is
probable that he ſaid more than is here recorded ; and doubtleſs the de-
livery of it from the mouth of him, into whoſe lips grace was poured,
did mightily ſet it off. Now, 1. They were astonished at his doctrine ; it
it is to be feared that few of them were brought by it to follow him ;
but for the preſent, they were filled with wonder. Note, It is poſſible for
people to admire good preaching, and yet to remain in ignorance and un-
belief; to be aſtoniſhed, and yet not ſanétified. 2. The reaſon was be-
cauſe he taught them as one having authority, and not as the Scribes.
The Scribes pretended to as much authority as any teachers whatſoever,
and were ſupported by all the external advantages that could be obtained,
but their preaching was mean, and flat, and jejune : they ſpake as thoſe.
that were not themſelves maſters of what they preached ; the word did
not come from them with any life or force ; they delivered it, as a ſchool-
boy ſays his leſſon ; but Chriſt delivered his diſcourſe, as a judge gives
his charge. He did indeed, dominari in concionibus—deliver his diſcourſes
with a tone of authority ; his leſſons were laws; his word a word of com-
mand. Chriſt, upon the mountain, ſhewed more true authority, than
the Scribes in Moſes’ ſeat. Thus when Chriſt teaches by his Spirit in
the ſoul, he teaches with authority. He ſays, Let there be light, and
there is light. . - - -
CHAP. VIII.
The evangelist having, in the foregoing chapters, given us aſpecimen of our
Lord’s preaching, proceeds now to gives ſome instances of the miracles he
wrought, which prove him a Teacher come from God, and the great
Healer of a diſeaſed world. In this chapter we have, I. Christ's clean-
ſing of a leper, v. 1...4. II. His curing a palſy and fever, v. 5... 18.
III. His communing with two that were diſpoſed to follow him, v.
19.22., IV. His controling the tempest, v. 23.27. V. His casting
out devils, v. 28.34. -
1. HEN he was come down from the mountain,
great multitudes followed him. 2, And, be-
hold, there came a leper, and worſhipped him, ſaying,
Lord, if thou wilt, thou canſt make me clean. 3. And
Jeſus put forth his hand, and touched him, ſaying, I will ;
be thou clean. And immediately his leproſy was cleanſed.
4. And Jeſus ſaith unto him, See thou tell no man; but
go thy way, ſhew thyſelf to the prieſt, and offer the gift
that Moſes commanded, for a teſtimony unto them.
The firſt verſe refers to the cloſe of the foregoing ſermon ; the people
that heard him were astonished at his doctrine; and the effect was, that
when he came down from the mountain, great multitudes followed him ;
though he was ſo ſtrićt a lawgiver, and ſo faithful a reprover, they dili-
gently attended him, and were loath to diſperſe, and go from him. Note,
They to whom Chriſt has manifeſted himſelf, cannot but defire to be
better acquainted with him. They who know much of Chriſt ſhould
covet to know more ; and then ſhall we know, if we thus follow on to
R
f 2' +
..,’ - • *
know the Lord. It is pleaſing to ſee people ſo well affected to Chriſt, as
to think they can never hear enough of him; ſo well affected to the beſt
things, as thus to flock after good preaching, and to follow the Lamb |
whitherſoever he goes. Now was Jacob’s prophecy concerning the
Meſfiah fulfilled, that unto him shall the gathering of the people be; yet
they who gathered to him did not cleave to him. They who followed
him cloſely and conſtantly were but few, compared with the multitudes
that were but followers at large. - --
In theſe verſes we have an account of Chriſt's cleanſing a leper. It
ſhould ſeem by comparing Mark 1. 40. and Luke 5.12, that this paſ-
ſage, though placed, by St. Matthew, after the ſermon on the mount,
becauſe he would give account of his doćtrine firſt, and then of His mira-
cles, happened ſome time before; but that is not at all material. This
is fitly recorded with the firſt of Chriſt’s miracles, 1. Becauſe the le-
proſy was looked upon, among the Jews, as a particular mark of God’s
diſpleaſure; hence we find Miriam, Gehazi, and Uzziah, ſmitten with
leproſy for ſome one particular fin ; and therefore Chriſt, to ſhew that
he came to turn away the wrath of God, by taking away fin, began with
the cure of a leper. 2. Becauſe this diſeaſe, as it was F. COme
immediately from the hand of God, ſo alſo it was ſuppoſed be removed
immediately by his hand, and therefore it was not attempted to be
cured by phyſicians, but was put under the inſpection of the prieſts,
the Lord’s miniſters, who waited to ſee what God would do. And its
being in a garment, or in the walls of a houſe, was altogether ſuperna-
tural ; and it ſhould ſeem to be a diſeaſe of a quite different nature from
what we now call the leproſy. The king of Iſrael ſaid, Am I God, that
I am ſent to, to recover a man of a leproſy P 2 Kings 5. 7. Chriſt proved
himſelf God, by recovering many from the leproſy, and authorizing his
diſciples, in his name, to do ſo too, (ch. 10.8.) and it is put among the
proofs of his being the Meſfiah, ch. 11. 5. He alſo ſhewed himſelf to
be the Saviour of his people from their fins; for though every diſeaſe is
both the fruit of fin, and a figure of it, as the diſorder of the ſoul, yet the
leproſy was in a ſpecial manner ſo ; for it contraćted ſuch a pollution,
and obliged to ſuch a ſeparation from holy things, as no other diſeaſe
did ; and therefore in the laws concerning it, (Lev. 13. and 14.) it is
treated, not as a ſickneſs, but as an uncleanneſs; the prieſt was to pro-
nounce the party clean or unclean, according to the indications; but the
honour of making the lepers clean was reſerved" for Chriſt, who was to
do it as the High-priest of our profeſſion ; he comes to do that which the
law could not do, in that it was weak through the flesh, Rom. 8. 3. The
law diſcovered fin, (for by the law is the knowledge of fin,) and pro-
nounced finners unclean ; it ſhut them up, (Gal. 3. 23.) as the prieſts
did the leper, but could go no further; it could not make the comers
thereunto perfect. But Chriſt takes away fin, cleanſes us from it, and ſo
perfecteth for ever them that are ſanctified. Now here we have,
I. The leper's addreſs to Chriſt. If this happened, as it is here placed,
after the ſermon on the mount, we may ſuppoſe that the leper, though
ſhut out by his diſeaſe from the cities of Iſrael, yet got within hearing
of Chriſt’s ſermon, and was encouraged by it, to make his application to
him ; for he that taught as one having authority, could heal ſo ; and
therefore he came and worshipped him, as one clothed with a divine power.
His addreſs is, Lord, if thou wilt, thou canst make me clean. The cleanſing
of him may be conſidered,
1. As a temporal mercy ; a mercy to the body, delivering it from a
diſeaſe, which, though it did not threaten life, imbittered it. And ſo it
dire&ts us, not only to apply ourſelves to Chriſt, who has power over
bodily diſeaſes, for the cure of them, but it alſo teaches us in what man-
ner to apply ourſelves to him ; with an aſſurance of his power, believin 8, li
that he is as able to cure diſeaſes now, as he was when on earth, but with
a ſubmiſſion to his will; Lord, if thou wilt, thou canst. As to temporal
mercies, we cannot be ſo ſure of God’s will to beſtow them, as we may
of his power, for his power in them is unlimited, but his promiſe of them
is limited by a regard to his glory and our good : when we cannot be
ſure of his will, we may be ſure of his wiſdom and mercy, to which we
may cheerfully refer ourſelves ; Thy will be done; and this makes the
expectation eaſy, and the event, when it comes, comfortable. s
2. As a typical mel cy. Sin is the leproſy of the ſoul; it ſhuts us
out from communion with God; to which that we may be reſtored, it
is neceſſary that we be cleanſed from this leproſy, and this ought to be
our great concern. Now obſerve, It is our comfort when we apply our-
ſelves to Chriſt, as the great Phyſician, that if he will, he can make us
clean ; and we ſhould, with an humble, believing, boldneſs, go to him
and tell him ſo. That is, (1.) We muſt reſt ourſelves upon his power;
we muſt be confident of this, that Chriſt can make us clean, No guilt
ST. MATTHEw, VIII.
The Cure of a Leper.
is ſo great but that there is a ſufficiency in his righteouſneſs to atone for
it; no corruption ſo ſtrong, but there is a ſufficiency in his grace to ſub-
due it." God would not appoint a phyſician to his hoſpital that is not par
negotio—every way qualified for the undertaking, (2.) We muſt recom-
mend ourſelves to his pity; we cannot demand it as a debt, but we muſt
humbly requeſt it as a favour; “ Lord, if thou wilt. I throw myſelf at
thy feet, and if I periſh, I will periſh there.” º * *
II. Chriſt’s anſwer to this addreſs, which was very kind, v. 3.
1. He put forth his hand, and touched him. The leproſy was a noi-
forme, loathſome diſeaſe, yet Chriſt touched him ; for he did not diſdain
to converſe with publicans and finners, to do them good. There was a
ceremonial pollution contračted by the touch of a leper ; but Chriſt
would ſhew, that when he converſed with finners, he was in no danger
of being infected by them, for the prince of this world had nothing in
him. If we touch pitch, we are defiled ; but Chriſt was ſeparate from
Jinners, even when he lived among them.
2. He ſaid, I will, be thou clean. He did not ſay as Eliſha to Naaman,
Go, waſh in Jordan ; did not put him upon a tedious, troubleſome,
chargeable courſe of phyſic, but ſpake the word and healed him. (1.)
Here is a word of kindneſs, I will. I am as willing to help thee, as thou
art to be helped. Note, They who by faith apply themſelves to Chriſt
for mercy and grace, may be ſure that he is willing, freely willing, to
give them the mercy and grace they come to him for: Chriſt is a Phy-
fician, that does not need to be ſought for, he is always in the way;
does not need to be urged, while we are yet ſpeaking he hears; does
not need to be fee’d, he heals freely, not for price nor reward. He has
given all poſſible demonſtration, that he is as willing as he is able to ſave
finners. (2.) A word of power, Be thou clean. . Both, a power of au-
thority, and a power of energy, are exerted in this word. Chriſt heals
by a word of command to us; Be thou clean : “Be willing to be clean,
and uſe the means; cleanſe thyſelf from all filthineſs:” but there goes
along with this a word of command concerning us, a word that does the
work; I will that thou be clean. Such a word as this is neceſſary to the
cure, and effectual for it ; and the almighty grace which ſpeaks it, ſhall
not be wanting to thoſe that truly defire it. . º
III. The happy change hereby wrought. Immediately his leproſy was
| cleanſed. Nature works gradually, but the God of nature works im-
mediately he ſpeaks, it is done; and yet he works effectually ; he com-
mands, and it stands yº One of the firſt miracles Moſes wrought,
was curing himſelf of a leproſy, (Exod. 4.7.) for the prieſts under the
law offered ſacrifice firſt for their own ſin; but one of Chriſt’s firſt
miracles was curing another of leproſy, for he had no fin of his own to
atone for. -
IV. The after-dire&tions Chriſt gave him. It is fit that they who are
cured by Chriſt ſhould ever after be ruled by him.
1. See thou tell no man ; “Tell no man till thou haſt ſhewed thyſelf
to the prieſt, and he has pronounced thee clean; and ſo thou haſt a legal
proof, both that thou waſt before a leper, and art, now thoroughl
cleanſed.” Chriſt would have his miracles to appear in their full light
and evidence, and not to be publiſhed till they could appear ſo. Note,
They that preach the truths of Chriſt ſhould he able to prove them ; to
defend what they preach, and convince gainſ&yers. “Tell no man, till
thou hast shewed thºſeſ to the priest, left if he hear who cured thee, he
ſhould out of ſpite deny to give thee a certificate of the cure, and ſo
keep thee under confinement.” Such were the prieſts in Chriſt’s time,
that they who had any thing to do with them had need to have been as
wiſe as ſerpents. * -
2. Go shew thyſelf to the prieſt, according to the law, Lev. 14, 2.
Chriſt took care to have the law obſerved, left he ſhould give offence,
and to ſhew that he will have order kept up, and good diſcipline and re-
ſpect paid tâ thoſe that are in office. It may be of uſe to thoſe that are
| cleanſed of their ſpiritual leproſy, to have recourſe to Chriſt’s miniſters,
and to open their caſe to them, that they may aſfift them in their inqui-
|ries into their ſpiritual ſtate, and adviſe, and comfort, and pray for
them.
3. Qfter the gift that Moſes commanded, in token of thankfulneſs to
God, and recompenſe to the prieſt for his pains; and this for a teſtimony
unto them; either, (1.) Which Moſes commanded for a testimony: the
| ceremonial laws were teſtimonies of God’s authority over. them, care of
, them, and of that grace which ſhould afterwards be revealed. Or, (2.)
“ Do thou offer it for a teſtimony, and let the prieſt know who cleanſed
thee, and how ; and it ſhall be a teſtimony, that there is one among
them, who does that which the high-prieſt cannot do. Let it remain
!,
| upon record as a witneſs of my power, and a teſtimony for me to them,
*
. . . . . . . . . ST, MATTHEw, VIII.
The Cure of the Centurion's Servant.
- - | - -
if they will uſe it and improve it but againſt them, if they will not :”
for ſo Chriſt's word and works are teſtimonies. -
5. And when Jeſus was entered into Capernaum, there
came unto him a centurion, beſeeching him, 6. And ſay-
ing, Lord, my ſervant is at home ſick of the palſy, griev-|
ouſly tormented. 7. And Jeſus ſaith unto him, I will
come and heal him. .. 8. The centurion anſwered and ſaid,
Lord, I am not worthy that thou ſhouldeſt come under
my roof: but ſpeak the word only, and my ſervant ſhall
be healed. 9. For I am a man under authority, having
ſoldiers under me : and I ſay to this man, Go, and he
goeth; and to another, Come, and he cometh; and to
my ſervant, Do this, and he doeth it. 10. When Jeſus
heard it, he marvelled, and ſaid to them that followed,
Verily I ſay unto you, I have not found ſo great faith, no,
not in Iſrael., 11. And I ſay unto you, that many ſhall
come from the eaſt and weſt, and ſhall ſit down with
Abraham, and Iſaac, and Jacob, in the kingdom of heaven.
12. But the children of the kingdom ſhall be caſt out into
outer darkneſs: there ſhall be weeping and gnaſhing of
teeth. 13. And Jeſus ſaid unto the centurion, Gothy
way; and as thou haſt believed, ſo be it done unto thee.
And his ſervant was healed in the ſelf-ſame hour.
We have here an account of Chriſt’s curing the centurion’s ſervant
of a palſy. This was done at Capernaum, where Chriſt now dwelt, ch.
4. 13. Chriſt went about doing good, and came home to do good too ;
every place he came to was the better for him. The perſons Chriſt had
now to do with were, -
1. A centurion ; he was a ſupplicant, a Gentile, a Roman, an officer
of the army; probably commander in chief of that part of the Roman
army which was quartered at Capernaum, and kept garriſon there. (I.)
Though he was a ſoldier, (and a little piety commonly goes a great way
with men of that profeſſion,) yet he was a godly man; he was eminently
fo. Note, God has his remnant among all forts of people. No man’s
calling or place in the world will be an excuſe for his unbelief and im-
piety; none ſhall ſay in the great day, I had been religious, if I had not
been a ſoldier; for ſuch there are among the ranſomed of the Lord.
And ſometimes where grace conquers the unlikely, it is more than a
conqueror; this ſoldier that was good, was very good. (2.) Though
he was a Roman ſoldier, and his very dwelling among the Jews was a
badge of their ſubječtion to the Roman yoke, yet Chriſt, who was King
of the Jews, favoured him; and therein has taught us to do good to our
enemies, and not needleſsly to intereſt ourſelves in national enmities. (3.)
Though he was a Gentile, yet Chriſt countenanced him. . It is true, he
went not to any of the Gentile towns, (it was the land of Canaan that
was Immanuel's land, Iſa. 8, 8.) yet he received addreſſes from Gen-
tiles; now good old Simeon’s word began to be fulfilled, that he ſhould
be a light to lighten the Gentiles, as well as the glory of his people Iſrael.
Matthew, in annexing this cure to that of the leper, who was a Jew, in-
timates this ; the leprous Jews Chriſt touched and cured, for he preached
perſonally to them; but the paralytic Gentiles he cured at a diſtance ;
for to them he did not go in perſon, but ſent his word and healed them ;
yet in them he was more magnified. -
2. The centurion’s ſervant; he was the patient. In this alſo it appears,
that there is no reſpect of perſons with God; for in Christ Jeſus, as
there is neither circumciſion nor uncircumciſion, ſo there is neither bond
nor free. He is as ready to heal the pooreſt ſervant, as the richeſt
maſter; for himſelf took upon him the form of a ſervant, to ſhew his re-
gard to the meanett. -
Now in the ſtory of the cure of this ſervant, we may obſerve an inter-
courſe or interchanging of graces, very remarkable between Chriſt and
the centurion. See here, • : - -
I. The grace of the centurion working towards. Chriſt. Can any
good thing come out of a Roman ſoldier 3 anything tolerable, much leſs
any thing laudable Come and fee, and you will find abundance of good
coming out of this centurion that was eminent and exemplary. Obſerve,
~ 1. His affectionate addreſs to Jeſus Chriſt, which ſpeaks,
(1.) A pious regard to our great Maſter, as *..."; to
ſuccour and relieve poor petitioners. He came to him beſeeching him,
not as Naaman the Syrian, (a centurion too) came to Eliſha, demanding
a cure, taking ſtate and ſtanding upon points of honour; but with cap
in hand as an humble ſuitor. By this it ſeems, that he ſaw more in
Chriſt than appeared at firſt view; ſaw that which commanded reſpect,
though to thoſe who looked no further, his viſage was marred more than
* *
any man’s. The officers of the army being comptrollers of the town,
no doubt made a great figure, yet he lays by the thoughts of his poſt of
honour, when he addreſſes himſelf to Chriſt, and comes beſeeching him,
Note, The greateſt of men muſt turn beggars, when they have to do
with Chriſt. He owns Chriſt’s ſovereignty, in calling him. Lord, and
referring the caſe to him, and to his will, and wiſdom, by a modeſt re-
monſtrance, without any formal and expreſs petition. He knew he had
to do with a wiſe and gracious Phyſician, to whom the opening of the
malady was equivalent to the moſt earneſts requeſt. An humble
confeſſion of our ſpiritual wants and diſeaſes ſhall not fail of an anſwer of
peace. Pour out thy complaint, and mercy ſhall be poured out.
(2.) A charitable regard to his poor ſervant. We read of many that
came to Chriſt for their children, but this is the only inſtance of one that
came to him for a ſervant; Lord, my ſervant lies at home ſick. Note,
It is the duty of maſters to concern themſelves for their ſervants, when
they are in afflićtion. The palſy diſabled the ſervant for his work, and
made him as troubleſome and tedious as any diſtemper could, yet he did
not turn him away when he was fick, (as that Amalekite did his ſervant,
1 Sam, 30. 13.) did not ſend him to his friends, nor let him lie by ne-
glečted, but ſought out the beſt relief he could for him ; the ſervant
could not have done more for the maſter, than the maſter did here for
| the ſervant. The centurion’s ſervants were very dutiful to him, (v. 9.
and here we ſee what made them ſo ; he was very kind to them, an
that made them the more cheerfully obedient to him. As we muſt not
deſpiſe the cauſe of our ſervants, when they contend with us, (Job 31.
13, 15.) ſo we muſt not deſpiſe their caſe when God contends with
them; for we are made in the ſame mould, by the ſame hand, and ſtand.
upon the ſame level with them before God, and muſt not ſet them with
the dogs of our flock. The centurion applies not to witches or wizards
for his ſervant, but to Chriſt. The palſy is a diſeaſe in which the phy-
fician’s ſkill commonly fails; it was therefore a great evidence of his
faith in the power of Chriſt, to come to him for a cure, which was above
the power of natural means to effect. Obſerve, how pathetically he re-
preſents his ſervant’s caſe as very ſad, he is ſick of the palſy, a diſeaſe
which commonly makes the patient ſenſeleſs of pain, but this perſon was
grievouſly tormented; being young, nature was ſtrong to ſtruggle with
the ſtroke, which made it painful. (It was not paralysis ſimplex, but
Jºorbutica.) We ſhould thus concern ourſelves for the ſouls of our
children, and ſervants, that are ſpiritually fick of the palſy, the dead-
palſy ; the dumb-palſy ; ſenſeleſs of ſpiritual evils, inactive in that which
is ſpiritually good; and bring them to Chriſt by faith and prayer, bring
them to the means of healing and health. - - -
2. Obſerve his great humility and ſelf-abaſement. After Chriſt had
intimated his readineſs to come and heal his ſervant, (v. 7.) he expreſſed
himſelf with the more humbleneſs of mind. Note, Humble fouls are
made more humble, by Chriſt’s gracious condeſcenſions to them. Ob-
| ſerve what was the language of his humility; Lord, I am not worthy that
| thou ſhouldeſt come under my roof; (v. 8.) which ſpeaks mean thoughts
of himſelf, and high thoughts of our Lord Jeſus. He does not ſay,
“My ſervant is not worthy that thou ſhouldeſt come into his chambers
becauſe it is in the garret;” but, I am not worthy that thou /houldest
come into my houſe. The centurion was a great man; yet he owned his
unworthineſs before God. Note, Humility very well becomes perſons
of quality. Chriſt now made but a mean figure in the world, yet the
centurion looking upon him as a prophet, yea, more than a prophet, paid
him this reſpect. Note, We ſhould have a value and veneration for what
we ſee of God, even in thoſe, who, in outward condition, are every way
our inferiors. The centurion came to Chriſt with a petition, and there-
fore expreſſed himſelf thus humbly. Note, In all our approaches to Chriſt,
and to God through Chriſt, it becomes us to abaſe ourſelves, and to lie
low in a ſenſe of our own unworthineſs, as mean creatures and as vile
finners, to do any thing for God, to receive any good from him, or to
have any thing to do with him. w e
3. Obſerve his great faith. The more humility, the more faith ; the
more diffident we are of ourſelves, the ſtronger will be our confidence in
Jeſus Chriſt. He had an aſſurance of faith, not only that Chriſt could
| cure his ſervant, but,
rºy'. . . . . , ; , ; *
, , (...) That be could cure him at a diſtance. There needed not any
phyſical Sºtaº, as in natural operations, nor any application to the
Part affected; but the cure, he believed, might be wrought, without
bringing the Phyſician and patient together. We read afterwards of
, thºſe, whº brºught the man ſick of the palſy to christ, through much
difficulty, anºthin befºre him, and Chriſt commended their faith for
a lºg faith. This centurion did not bring his man Jºck of the palſy,
and Chriſt commended his faith for a trusting faith : true faith is ac-
ºpted of Chriſt, though variouſly appearing : Chriſt puts the beſt con-
ſtriëtion upon the different methods of religion that people take, and
thereby has taught us to do ſo too. This centurion believed, and it is
undoubtedly. true, that the power of Chriſt knows no limits, and there-
'fore. nearneſs and diſtance are alike to him. Diſtance of place cannot
obſtruct either the knowing, or working, of him that fills all places.
4. 4. God at hand, ſays the Lord, and not a God afar off? Jer.
(*) That he could cure him with a word, not ſend him a medicine,
much leſs a charm; but ſpeak the word only, and I do not queſtion but
*//ºrtant shall be healed. Herein he owns him to have a divine power,
an authority to command all the creatures and powers of nature, which
enables him to do whatſoever he pleaſes in the kingdom of nature; as at
firſt he raiſed that kingdom by an almighty word, when he ſaid, Let
there Öe light. With men ſaying and doing are two things ; but not ſo
with Chriſt, who is therefore the arm of the Lord, becauſe he is the eter-
ºnal Word. His ſaying, Be &e warmed and filled, (Jam. 2. 16.) and
healed, warms, and fills, and heals.
t The centurion’s faith in the power of Chriſt he here illuſtrates by the
dominion he had, as a centurion, over his ſoldiers, as a maſter over his
fervants; he ſays to one, Go, and he goes, &c. . They were all at his
béck and command, ſo as that he could by them execute things at a diſ-
tance. ; his word was a law to them—dictum factum; well diſciplined ſol-
diers know that the commands of their officers are not to be diſputed,
but ºbeyed. Thus could Chriſt ſpeak, and it is done; ſuch a power
had hººver all bodily diſeaſes. The centurion had this commană over
his ſoldiers, though he was himſelf a man under authority; not a com-
*śnder in chief, but a ſubaltern officer; much more hād Chriſt this
Pºwer, who is the ſupreme and ſovereign Lord of all. The centurion's
\ fervants Wºr, Very obſequious, would go and come at every the leaſt in-
timation of their maſter’s mind. Now, [1..] Such ſervants we all ſhould
- be to God : we muſt go and come at his bidding according to the direc-
ions of his word, and the diſpoſals of his providence; run where he
ſends us, return when he remands us, and do what he appoints. What
Jaith */.407 d unto his ſervant P When his will croſſes our own, his muſt
take place, and our own be ſet aſide. [2.] Such ſervants, bodily diſ-
eaſes are to Chriſt. They ſeize us when he ſends them, they leave us
when he calls them back; they have that effect upon us, upon our bodies,
*Pon our ſouls, that he orders. It is matter of comfort to all that be.
long to...Shrift, for whoſe good his power is exerted and engaged, that
*Very diſeaſe has his commiſſion, executes his command, is under his
controul, and is made to ſerve the intentions of his grace. They need
not fear fickneſs, nor what it can do, who ſee it in the hand off, good
a friend.
- II. Here is the grace of Chriſt appearing
to the gracious, he will ſhew himſelf gracious.
. 1. He complies with his addreſs at the firſt word. He did but tell
him his fervant’s caſe, and was going on to beg. a cure, when Chriſt pre-
vented him, with this good word, and comfortable word, I will come and
*** (v. 7.) not, I will come and ſee him—that had evinced him a
kind Saviour; but, I will come and heal him—that ſhews him a mighty,
an almighty Saviour; it was a great word, but no more than he £oujá
make good; for he has healing under his wings ; his coming is healing.
They who wrought miracles by a derived power, did not ſpeak thus
poſitively, as Chriſt did, who wrought them by his own power, as one
that had authority. When a miniſter is ſent for to a fick friend, he can
toward this centurion; for
ºut, ſºy, I will come and pray for him ; but Chriſt ſays, I will come and
heal him ; it is well that Chriſt can do more for us than our miniſters
can. The centurion defired he would heal his ſervant; he ſays, I will
come and heal him ; thus expreſſing more favour than he did either aſk
or think of. Note, Chriſt often outdoes the expectations of poor ſuppli-
cants. See an inſtance of Chriſt’s humility, that he would make a viſit
to a poor foldier. He would not go down to ſee a nobleman's fick child,
who infifted upon his coming down, (John 4: 47.49.) but he proffers to
go down to ſee a fick ſervant; thus does he regard the low eſtate of his
People, and give more abundant honour to that part which lacked. Chriſt’s
.* *.
ST, MATTHEw, VIII.
Jaith, and, therefore, he finds ſo little fruit.
The Centurion's Faith commended.
humility, in being willing to come, gave an example to him, and occa-
ſioned his humility, in owning himſelf unworthy to have him come. Note,
Chriſt’s gracious condeſcenſions to us, ſhould make us the more humble
and ſelf-abaſing before him. . . .
2. He commends his faith, and takes, occaſion from it to ſpeak a kind
word of the poor Gentiles, v. 10...12. See what great things a ſtrong,
but ſelf-denying, faith can obtain from Jeſus Chriſt, even of general and
public concern.
(1.) As to the centurion himſelf; he not only approved him and ac-
cepted him, (that honour have all true believers,) but he admired him
and applauded him : that honour great believers have, as Job; there is
none like him in the earth. ' – ' * * * w
[1..] Chriſt admired him, not for his greatmeſs, but for his graces.
When Jeſus heard it, he marvelled ; not as if it were to him new and ſur-
priſing, he knew the centurion’s faith, for he wrought it ; but it was
great and excellent, rare and uncommon, and Chriſt ſpoke of it as won-
derful, to teach us what to admire ; not worldly pomp and decorations,
but the beauty of holineſs, and the ornaments which are in the ſight of
God of great price. Note, The wonders of grace ſhould affect us more
than the wonders of nature or providence, and ſpiritual attainments;
more than any achievements in this world. Of thoſe that are rich in

Jaith, not of thoſe that are rich in gold and ſilver, we ſhould ſay that they
have gotten all this glory, Gen. 31. 1. But whatever there is admirable
in the faith of any, it muſt redound to the glory of Chriſt, who will
ſhortly be himſelf admired in all them that believe, as having done in and
for them marvellous things. # *
[2.] He applauded him in what he ſaid to them that followed. All
believers ſhall be, in the other world, but ſome believers are, in this world,
confeſſed and acknowledged by Chriſt before men, in his eminent ap-
pearances for them and with them. Verily, I have not found ſo great
aith, no, not in Iſrnel. Now this ſpeaks, Firſt, Honour to the centurion ;
P
who, though not a ſon of Abraham's loins, was an heir of Abraham’s
faith, and Chriſt found it ſo. Note, The thing that Chriſt ſeeks is faith,
and wherever it is, he finds it, though but as a grain of muffard-ſeed.
He had not found ſo great faith, all things conſidered, and in proportion
to the means; as the poor widow is ſaid to caſt in more than they all,
Luke 21. 3. Though the centurion was a Gentile, yet we was thus
commended. Note, We muſt be ſo far from grudging, that we muſt be
forward, to give thoſe their due praiſe, that are not within our denomi-
nation or pale. Secondly, It ſpeaks ſhame to Iſrael, to whom pertained
the adoption, the glory, the covenants, and all the aſſiſtances and encou-
ragements of faith. Note, When the Son of man comes, he finds little
Note, The attainments of
ſome, who have had but little helps for their ſouls, will aggravate the
fin and ruin of many, that have had great plenty of the means of grace,
and have not made a good improvement of them. Chriſt faid this to
thoſe that followed him, if by any means he might provoke them to a
holy emulation, as Paul ſpeaks, Rom. 11. 14. They were Abraham’s
ſeed; in jealouſy for that honour, let them not ſuffer themſelves to be
outſtripped by a Gentile, eſpecially in that grace for which Abraham
was eminent. *
(2.) As to others. Chriſt takes occaſion from hence, to make a com-
pariſon between Jews and Gentiles, and tells them two things, which
could not but be very ſurpriſing to them who had been taught that ſal-
vation was of the Jews. -
[].] That a great many of the Gentiles should be ſaved, v. 11. The
faith of the centurion was but a ſpecimen of the converſion of the Gen-
tiles, and a preface to their adoption into the church. This was a topic
our Lord Jeſus touched often upon ; he ſpeaks it with aſſurance; I ſay
unto you, “I that know all men ;” and he could not ſay anything more
pleaſing to himſelf, or more diſpleaſing to the Jews; an intimation of this
kind enraged the Nazarenes againſt him, Luke 4.27. Chriſt gives us
here an idea, Firſt, Of the perſons that ſhall be ſaved; many from the
eaſt and the weſt : he had ſaid, (ch. 7. 14.) Few there be that find the
way to life; and yet here many ſhall come. Few at one time, and in one
place ; yet, when they come all together, they will be a great many.
We now ſee but here and there one brought to grace; but we ſhall
ſhortly ſee the Captain of our ſalvation bringing many ſºns to glory.
Heb. 2. 10. He will come with ten thouſands of his ſaints ; (Jude 14.)
with ſuch a company as no man can number ; (Rev. 7. 9.) with nations
of them that are ſaved, Rev. 21. 24. They ſhall come from the eqſ; and
jrom the weſt; places far diſtant from each other ; yet they ſhall all meet
at the right hand of Chriſt, the Centre of their unity. Note, God has
| his remnant in all places; from the rising of the ſun till the going down of
ST, MATTHEw, VIII,
The Cure of Peter's wife's Mother.
the ſame, Mal. I. I.1. The eleá will be gathered from the four winds,
ch, 24. 31. They are ſown in the earth, ſome ſcattered in every corner
of the field. The Gentile world lay from east to west, and they are eſ.
pecially meant here; though they were strangers to the covenant of pro-
miſe now, and had been long, yet who knows what hidden ones God had
among them then As in Elijah’s time in Iſrael, (1 Kings 19. 14.) ſoon
after which they flocked into the church in great multidudes, Iſa. 60.
3, 4. Note, When we come to heaven, as we ſhall miſs a great many
there, that we thought had been going thither, ſo we ſhall meet a great
many there, that we did not expect. Secondly, Chriſt gives us an idea
of the ſalvation itſelf. They ſhall-come, ſhall come together, ſhall come
together to Chriſt, 2 Theſſ. 2. 1: 1. They ſhall be admitted into the
kingdom of grace on earth, into the covenant of grace made with Abra-
ham, Iſaac, and Jacob ; they ſhall be bleſſed withJaithful Abraham, whoſe
bleſfing comes upon the Gentiles, Gal. 3, 14. This makes Zaccheus a
ſon of Abraham, Luke 19. 9. 2. They ſhall be admitted into the king-
dom of glory in heaven. They ſhall come cheerfully, flying as doves to
their windows; they ſhall fit down to reſt from their labours, as having
done their day’s-work ; fitting denotes continuance; while we stand, we
are going, where weſt, we mean to stays heaven is a remaining reſt, it
is a continuing city; they ſhall ſit down, as upon a throne; (Rev. 3.
21.) as at a table; that is the metaphor here; they ſhall fit down to be
jeasted; which denotes both fulneſs of communication, and freedom and
familiarity of communion, Luke 22. 30. They ſhall fit down with Abra-
ham. They who in this world were ever ſo far diſtant from each other
in time, place, or outward condition, ſhall all meet together in heaven;
ancients and moderns, Jew and Gentile, rich and poor. The rich man
in hell ſees Abraham, but Lazarus fits down with him, leaning on his
breaſt. Note, Holy ſociety is a part of the felicity of heaven; and they
on whom the ends of the world are come, and who are moſt obſcure,
ſhall ſhare in glory with the renowned patriarchs.
[2.] That a great many of the Jews ſhould periſh, v. 12.
Obſerve, *
First, A ſtrange ſentence paſſed; The children of the kingdom ſhall be
cast out ; the Jews that perfiſt in unbelief, though they were by birth
children of the kingdom, yet ſhall be cut off from being members of the
viſible church : the kingdom of God, of which they boaſted that they
were the children, ſhall be taken from them, and they ſhall become not a
people, not obtaining mercy, Rom, 11. 20.—9. 31. In the great day it
will not avail men to have been children of the kingdom, either as Jews
or as Chriſtians; for men will then be judged, not by what they were
called, but by what they were. If children indeed, then heirs; but many
are children in profeſſion, in the family, but not of it, that will come
ſhort of the inheritance. Being born of profeſſing parents denominátes
us children of the kingdom ; but if we reſt in that, and have nothing elſe
to ſhew for heaven but that, we'ſhall be cast out.
Secondly, A ſtrange puniſhment for the workers of iniquity deſcribed; "| "
They shall be cast into outer darkneſs, the darkneſs of thoſe that are with-
out, of the Gentiles that were out of the church ; into that the Jews
were caſt, and into worſe : they were blinded, and hardened, and filled |
with terrors, as the apoſtle ſhews, Rom. 11. 8...10. A people ſo un-
churched, and given up to ſpiritual judgments, are in utter darkneſs al-
ready : but it looks further, to the ſtate of damned finners in hell, to
which the other is a diſmal preface. They ſhall be caſt out from God,
and all true comfort, and caſt into darkneſs. In hell there is fire, but no
light ; it is utter darkneſs; darkneſs in extremity; the higheſt degree
of darkneſs, without any remainder, or mixture or hope, of light; not
the leaſt gleam or glimpſe of it: it is darkneſs that reſults from their
being ſhut out of heaven, the land of light; they who are without, are in
the reigions of darkneſs; yet that is not the worſt of it, there shall be
weeping and gnashing of teeth. 1. In hell there will be great grief, floods
of tears ſhed to no purpoſe : anguiſh of ſpirit preying eternally upon the
vitals, in the ſenſe of the wrath of God, is the torment of the damned.
2. Great indignation : damned finners will gnash their teeth for ſpite and
vexation, full of the fury of the Lord ; ſeeing with envy the happineſs of
others, and refle&ting with horror upon the former poſſibility of their
own being happy, which is now paſt. - t
3. He cures his ſervant. He not only commends his application to
him, but grants him that for which he applied, which was a real anſwer,
v. 13. Obſerve,
(1.) What Chriſt ſaid to him : he ſaid that which made the cure as
great a favour to him as it was to his ſervant, and much greater; As
thou haſ believed, ſo be it done to thee. The ſervant got a cure of his
diſeaſe, but the maſter got the confirmation and approbation of his faith.
Vol. IV. No. 74.
Note, Chriſt offen gives encouraging anſwers to his praying people, when
;they are interceding for others. It is kindneſs: to us, to be heard for
others. God turned the captivity of Job, when he prayed for his friends,
Job 42. 10. Ft was a great honour which Chriſt put upon this centu.
rion, when he gave him a blank, as it were ; Be it done as thou believeſt,
What could he have more ? Yet what was ſaid to him, is ſaid to us all;
Believe, and ye shall receive ; only believe. See here the power of Chriſt,
and the power of faith. As Chriſt can do what he will, ſo an ačtive be-
liever may have what he will from Chriſt; the oil of grace multiplies,
and ſtays not till the veſſels of faith fail. - . . . . . .
| 2.) What was the effect of this ſaying : the prayer of faithiwas a pre-
vailing prayer, it ever was ſo, and ever will be ſo; it appears, by the ſud-
denneſs of the cure, that it was miraculous and by its coincidence, with
Chriſt’s ſaying, that the miracle was his ; he ſpake, and it was done; and
this was a proof of his omnipotence, that he has a long arm. It is the
obſervation of a learned phyſician, that the diſeaſes Chriſt cured, were
chiefly ſuch as were the moſt difficult to be cured by any natural means,
and particularly the palſy. Omnis paralyſis, praeſertim vetuſta, aut in-
curabilis eſt, aut difficilis curatu, etiam pueris ; atque ſoleo ego dicere,
morbos omnes qui Christo curandi fuerunt propoſiti difficillinus ſita natura
curatu ºffe—Every kind of palſy, eſpecially ºf long continuance, is either
incurable, or is found to yield, with the utmost difficulty, to medical skill,
even in young ſubjects; ſó that I have frequently remarked, that all the
diſeaſes which were referred to Christ for cure, appear to have been of the
most obstinate and hopeleſs kind. Mercurialis de morbis puerorum, lib. 2.
cap. 5.

14. And when Jefus was come into Peter's houſe, he
ſaw his wife’s mother laid, and ſick of a fever, 15. And
he touched her hand, and the fever left her: and ſhe aroſe,
and miniſtered unto them. 16. When the even was come,
they brought unto him many that were poſſeſſed with
devils : and he caſt out the ſpirits with his word, and
healed all that were fick; 17. That it might be fulfilled
which was ſpoken by Eſaias the prophet, ſaying, Himſelf
took our infirmities, and bare our ſickneſſes.
They who pretend to be critical in the harmony of the evangeliſts,
place this paſſage, and all that follows, to the end of ch. 9. before the
ſermon on the mount, according to the order which Mark and Luke
obſerve in placing it. Dr. Lightfoot places only this paſſage before the
ſermon on the mount, and v. 18. &c. after. Here we have, -
I. A particular account of the cure of Peter's wife’s mother, who was
ill of a fever; in which obſerve,
1. The caſe, which was nothing extraordinary; fevers are the moſt
common diſtempers ; but, the patient being a near relation of Peter's, it
is recorded as an inſtance of Chriſt’s peculiar care of, and kindneſs to,
the families of his diſciples. Here we find, (1.) That Peter had a wife,
and yet was called to be an apostle of Christ; and Chriſt countenanced
the married ſtate, by being thus kind to his wife’s relations. The church
of Rome, therefore, which forbids miniſters to marry, goes contrary to
that apoſtle from whom they pretend to derive an infallibility. (2.)
That Peter had a houſe, though Chriſt had not, v. 20. Thus was the
diſciple better provided for than his Lord. (3.) That he had a houſe
at Capernaum, though he was originally of Bethſaida; it is probable, he
removed to Capernaum, when Chriſt removed thither, and made that his
principal refidence. Note, It is worth while to change our quarters,
that we may be near to Chriſt, and have opportunities of converſe with
him. When the ark removes, Iſrael muſt remove, and go after it. (4.)
That he had his wife’s mother with him in his family, which is an exam-
ple to yoke-fellows to be kind to one another’s relations as their own.
Probably, this good woman was old, and yet was reſpeštěd and taken
care of, as old people ought to be, with all poſſible tenderneſs. (5.)
That ſhe lay ill of a ſever. Neither the ſtrength of youth, nor the weak-
neſs and coldneſs of age, will be a fence againſt di. aſes of this kind.
The palſy was a chronical diſeaſe, the fever an acute diſeaſe, but both
were brought to Chriſt.
2. The cure, v. 15. (1.) How it was effected ; Fe touched her hand;
not to know the diſeaſe, as the phyſicians do, by tº pulſe, but to heal
it. This was an intimation of hi., kindneſs and te lernº's ; he is him.
Jölf touched with the feeling of our infirmities : it like wiſe ſhews the way
of ſpiritual healing, by the exerting of the power of Chriſt with his word,
p
- ST. MATTHEW, VIIſ. .
and the application of Chriſt to ourſelves. The 'ſcripture ſpeaks the
word; the Spirit gives, the touch, touches the heart, touches the hand.
(2) How it was evidenced ; this ſhewed that the fever left her, she
aroſe, and ministered to them.
was perfeóted. . They that recover from fevers by the power of nature,
are commonly weak and feeble, and unfit for buſineſs, a great while after;
to ſhew therefore that this cure was above the power of nature, ſhe was
immediately ſo well as to go about the buſineſs of the houſe. (2.) That
the mercy was ſanétified; and the mercies that are ſo, are indeed per-
fečted. Though ſhe was thus dignified by a peculiar favour, yet ſhe
does not aſſume importance, but is as ready to wait at table, if there be
očcaſion, as any ſervant. They muſt be humble, whom Chriſt has honour-
ed: being thus delivered, ſhe ſtudies what ſhe ſhall render. It is very
fit that they whom Chriſt hath healed, ſhould miniſter unto him, as his
humble ſervants, all their days. -
II. Here is a general account of the many cures that Chriſt wrought.
This cure of Peter’s mother-in-law brought him abundance of patients.
6 & º, healed ſuch a one ; why not me Such a one’s friend, why not
mine º’. - . . !
Now we are here told, -
1. What he did, v. 16. (1.) He caſt out devils; caſe out the evilſpirits
with his word. There may be much of Satan’s agency, by the divine
permiſſion, in thoſe diſeaſes of which natural cauſes may be aſſigned : as
in Job’s boils, eſpecially in the diſeaſes of the mind; but, about the
time of Chriſt’s being in the world, there ſeems to have been more than
an ordinary letting looſe of the devil, to poſſeſs and vex the bodies of
people ; he came, having great wrath, for he knew that his time was short ;
and God wiſely ordered it ſo, that Chriſt might have the fairer and more
frequent opportunities of ſhewing his power over Satan, and the purpoſe
and deſign of his coming into the world, which was to diſarm and diſ.
poſſeſs Satan, to break his power, and to deſtroy his works; and his ſuc-
ceſs was as glorious as his deſign was gracious. (2.) He healed all
that were ſick; all without exception, though the patient was ever ſo
mean, and the caſe ever ſo bad. -
2. How the ſcripture was herein fulfilled, v. 17. The accompliſhment
of the Old Teſtament prophecies was the great thing Chriſt had in his
eye, and the great proof of his being the Meſfiah ; among other things,
it was written of him, (Iſa. 53. 4.) Surely he hath borne our griefs, and
carried our ſorrows : it is referred to 1 Pet. 2. 24, and there it is con- )
ſtrued, he hath borne our ſºns : here it is referred to, and is conſtrued, he
hath borne our ſickneſſes; our fins make our fickneſſes, our griefs : Chriſt
bore away fin by the merit of his death, and bore away fickneſs by the
miracles of his life ; nay, though thoſe miracles are ceaſed, we may ſay,
that he bore our ſickneſſes then, when he bore our ſins in his own body upon
the tree, for fin is both the cauſe and the ſting of fickneſs. Many are
the diſeaſes and calamities to which we are liable in the body; and there
is more, in this one line of the goſpel, to ſupport and comfort us under
them, than in all the writings of the philoſophers—that Jeſus Chriſt bore
our ſickneſſes, and carried our ſorrows; he bore them before us ; though
he was never fick, yet he was hungry, and thirſty, and weary, and trou-
bled in ſpirit, ſorrowful and very heavy : he bore them for us in his paſ.
Jion, and bears them with us in compaſſion, being touched with the feeling ||
Qf our infºrmities ; and thus he bears them off from us, and makes them
fit light, if it be not our own fault. Obſerve how emphatically it is ex-
preſſed here : Himſelf took our infirmities, and bare our ſickneſſes; he was
both able and willing to interpoſe in that matter, and concerned to deal
with our infirmities and ſickneſſes, as our Phyſician ; that part of the ca-
lamity of the human nature was his particular care, which he evidenced
by his great readineſs to cure diſeaſes; and he is no leſs powerful, no
leſs tender now, for we are ſure that never were any the worſe for going
to heaven. , - *
18. Now when Jeſus ſaw great multitudes about him,
he gave commandment to depart unto the other ſide. 19.
And a certain ſcribe came, and ſaid unto him, Maſter, I
will follow thee whitherſoever thou goeſt. 20. And Jeſus
faith unto him, The foxes have holes, and the birds of the
air have neſts; but the Son of man hath not where to
lay his head. 21. And another of his diſciples ſaid unto
him, Lord, ſuffer me firſt to go, and bury my father. 22.
But Jeſus ſaid unto him, Follow me; and let the dead
bury their dead.
By this it appears, [I.] That the mercy
The Scribe's zealous Propoſal.
, Here is, r. ... ". . . . . . . . . . . ." I . . . . " \ , .
... I. Chriſt's removing to the other ſide of the ſea of Tiberias, and his or-
dering his diſciples, whoſe boats attended him, to get their tranſport-
veſſels ready, in order to it, v. 18. . The influences of this Sun of righte-
ouſneſs were not to be confined to one place, but diffuſed all the country.
over : he muſt go about to do good; the neceſſities of ſouls called to
him, Come over, and help us ; (A&ts 16, 9.) he removed when he ſaw
great multitudes about him. Though-by this it appeared that they were
defirous to have him there, he knew there were others as deſirous to have
him with them, and they muſt have their ſhare of him ; his being accept-
able and uſeful in-one place, was no objection againſt, but a reaſon for,
his going to another. Thus he would try the multitudes that were
about him, whether their zeal would carry them to follow him, and at:
tend on him, when his preaching was removed to ſome diſtance. Many
would be glad of ſuch helps, if they could have them at next door,
who will not be at the pains to follow them to the other ſide ; and thus
Chriſt ſhook off thoſe who were leſs zealous, and the perfeót were made
manifeſt. - - ." + . . .
... II. Chriſt’s communication with two, who, upon his remove to the
other ſide, were loath to ſtay behind, and had a mind to follow him, not
as others, who were his followers at large, but to come into cloſe diſci-
pleſhip, which the moſt were ſhy of ; for it carried ſuch a face of ſtrićt-
neſs as they could not like, nor be well reconciled to ; but here is an
account of two who ſeemed deſirous to come into communion, and
yet were not right ; which is here given, as a ſpecimen of the hinder-
ances by which many are kept from clofing with Chriſt, and cleaving
to him ; and a warning to us, to ſet out in following Chriſt, ſo as that
we may not come ſhort; to lay ſuch a foundation, as that our building
may ſtand. . . . • - - - -
We have here Chriſt’s managing of two different tempers, one quick
and eager, the other dull and heavy ; and his inſtructions are adapted to
each of them, and defigned for our uſe. -
I. Here is one that was too haſty in promiſing ; and he was a certain
| ſcribe, (v. 19.) a ſcholar, a learned man, one of thoſe that ſtudied and
expounded the law ; generally we find them in the goſpels to be men of
no good charaćter; uſually coupled with the Phariſees, as enemies to
Chriſt and his doćtrine. Where is the Scribe 2 I Cor. 1, 20. He is
very ſeldom following Chriſt; yet here was one that bid pretty fair for
diſcipleſhip, a Saul among the prophets. Now obſerve,
(i.) How he expreſſed his forwardneſs; Maſter, I will follow thee,
whitherſoever thou goeſ?. I know not how any man could have ſpoken
better. His profeſſion of a ſelf-dedication to Chriſt, is, [1..] Very ready,
and ſeems to be ex mero motu-from his unbiaſed inclination ; he is not
called to it by Chriſt, nor urged by any of the diſciples, but, of his own
accord, he proffers himſelf to be a cloſe follower of Chriſt; he is not a
preſſed man, but a volunteer. [2.] Very reſolute; he ſeams to be at a
point in this matter, he does not ſay, “I have a mind to: follow thee,” .
but, “I am determined, I will do it.” [3.] It was unlimited and
without reſerve; “I will follow thee whitherſoever thou goest ; not only
to the other ſide of the country, but if it were to the utmoſt regions of
the world.” Now we ſhould think ourſelves ſure of ſuch a man as this ;
and yet it appears, by Chriſt's anſwer, that his reſolution was raſh, his
ends low and carnal: either he did not, confider at all, or not that
which was to be confidered: he ſaw, the miracles Chriſt wrought, and
hoped he would ſet up a temporal kingdom, and he wiſhed to apply be-
times for a ſhare in it. Note, There are many reſolutions for religion,
produced by ſome ſudden pangs of convićtion, and taken up without due
confideration, that prove abortive, and come to nothing; ſoon ripe, ſoon
rotten. | -
(2.) How Chriſt tried his forwardneſs, whether it were fincere or not,
v. 20. He let him know that this Son of man, whom he is ſo eager to
follow, has not where to lay his head, v. 20. Now from this account of
Chriſt’s deep poverty, we obſerve, w . . . . . .
[1..] That it is ſtrange in itſelf, that the Son of God, when he came into
the world, ſhould put himſelf into ſuch a very low condition, as to want
the convenience of a certain reſting-place, which the meaneſt of the crea-
tures have. If he would take our nature upon him, one would think, he
ſhould have taken it in its beſt eſtate and circumſtances; no, he takes it
in its worſt. See here, First, How well provided for, the inferior crea-
tures are: The fores have holes; though they are not only not uſeful,
but hurtful, to man, yet God provides holes for them, in which they are
earthed; man endéâvours to deſtroy them, but thus they are ſheltered;
their holes are their caſtles. The birds of the air, though they take no
care for themſelves, yet are taken care of, and have nests; (Pſ. 104. 17.)
- r * * * º " . r . * * - * >
. . . . . . . . , , ; ' ' ' ' ' . . . . . ; ; ; ' '
tests in the field : ſome of them nests in the houſe: in Ggd’s cQurts;
f'ſ. 84. 3. Secondly, How poorly the Lord Jeſus *.*.*.
may encourage us to truſt God for neceſſaries; that the beaſts and birds
have ſuch gopd proviſion ; and may, comfort us, if we want neceſſaries,
that our Maſter did ſo before us. Note, "Our Lord Jeſus, when he was
here in the world, ſubmitted to the diſgraces, and, diſtreſſes of extreme
poverty ; for ourſakes he became poor, yery poor... He had not a ſettle-
ment, had not a place of repoſe, not a houſe of his own, to put his head
in, not a pillow of his own, to lay his head on. He and his diſciples
lived upon the charity of well-diſpoſed people, that ministered to him of
their substance; Luke 8. 2. Chriſt ſubmitted to this, not only that he
might in all reſpects humble himſelf, and fulfil the ſcriptures, which
ſpake of him as poor and needy, but that he might ſhew us the vanity of
worldly wealth, and teach us to look upon it with a holy contempt ; that
* he might purchaſe better things for us, and ſo make us rich, 2 Cor. 8.9.
- ſº It is ſtrange that ſuch a declaration ſhould be made on this occaſion.
When a Scribe offered to follow Chriſt, one would think he ſhould have en-
couraged him, and ſaid, Come, and I will take care of thee; one Scribe might
be capable of doing him more credit and ſervice than twelve fiſhermen :
but Chriſt ſaw his heart, and anſwered to the thoughts of that, and
therein teaches us all how to come to Chriſt. First, The Scribe’s re-
ſolve ſeems to have been ſudden; and Chriſt would have us, when we
take upon us a profeſſion of religion, to ſit down and count the cost,
(Luke 14, 28.) to do it intelligently, and with confideration, and chooſe
the way of godlineſs, not becauſe we know no other, but becauſe we
know no better. It is no advantage to religion, to take men by ſurpriſe,
ere they are aware. They that . up a profeſſion in a pang, will throw
it off again in a fret ; let them, therefore, take time, and they will have
done the ſooner; let him that will follow Chriſt, know the worſt of it,
and expect to lie hard, and fare hard. Secondly, His reſolve ſeems to
have been from a worldly, covetous principle. He ſaw what abundance
of cures Chriſt wrought, and concluded that he had large fees, and would
get an eſtate quickly, and, therefore, he would follow him in hopes of
growing rich with him ; but Chriſt rectifies his miſtake, and tells him, he
was ſo far from growing rich, that he had not a place to lay his head on ;
and that if he follow him, he cannot expe&t to fare better than he fared.
Note, Chriſt will accept none for his followers, that aim at worldly ad-
vantages in following him, or deſign to make any, thing but heaven of
their religion. We have reaſon to-think that this 'Séribe, hereupon, went
away ſorrowful, being diſappointed in a bargain which he thought
; turn to account; he is not for following Chriſt, unleſs he can get
y nam, - * - • . . . z -
, 1. Here is another that was too ſlow in performing. Delay in execu-
tion is as bad on the one hand, as precipitancy in reſolution, is on the
other hand; when we have taken time to confider, and then have deter.
mined, let it never be ſaid, we left that to be done to-morrow, which we
could do to-day. This candidate for the miniſtry was one of Chriſt's
diſciples already, (v. 21.) a follower of him at large. Clemens Alex-
#ndrinus tells us, from an ancient tradition, that this was Philip ; he
ſeems to be better qualified and diſpoſed than the former, becauſe not ſo
confident and preſumptuous: a bold, eager, over-forward temper is not
the moſt promiſing in religion ; ſometimes the laſt are firſt, and the firſt
laſt. Now obſerve here, w -
(1.) The excuſe that this diſciple made, to defer an immediate attend.
* on Chriſt ; (v. 21.) “Lord, Jiffer me first to go, and bury my father.
Before I come to be a cloſe and conſtant follower of thee, let mé be al-
lowed to perform this laſt office of reſpect to my father; and in the
*an'time, let it ſuffice to be a hearer of thee now and then, when I can
fpare time.” His father (ſome think) was now fick, or dying, or dead;
others think," he was only aged, and not likely in a courſe of nature to
°9′tinue long ; and he deſired leave to attend upon him in his fickneſs,
at his death, and to his grave, and then he would be at Chriſt’s ſervice.
This ſeemed a reaſonable requeſt, and yet it was not right. He had not
the zeal he ſhould have had, for the work, and, therefore, pleaded this
becauſe it ſeemed a plauſible plea. Note, An unwilling mind never wants
an excuſe. The meaning of Non vacat, is Non placet—The want of
leiſure is the trant ºf inclination. We will ſuppoſe it to come from a true
. affection and reſpect for his father, yet ſtill the preference ſhould
ave been given to Chriſt. Note, Many are hindered from and in the
way of ſerious godlineſs, by an over-concern for their families and rela-
tions; theſe lawful things undo us all, and our duty to God is neglected
* Poſtponed, under colour of diſcharging our debts to the world; here
*refore we have need to double our guard.
d (2) Chriſt’s diſallowing of this excuſe; (v. 22.) Jºſus ſaid to him,
ST, MATTHEw, VIII.
Chriſt and the Diſciples in a Storm.
Follow me fºand, no doubt, power accompanied this word to him, as to
others, and he did fºllow Christ, and cleayed, §. as: Ruth to Naomi,
when the ſcribe, in the verſes before, like Cºrp h, took leave. of him.
, - -
}
That ſaid, I will follow thee: to this Chriſt ſaid. Follow me; comparing
them together, it is intimated that we are brought to Chriſt by the force.
of his call to us, not of our promiſes to him; it is not of him that willeth,
nor of him that runneth, but of Gad that ſheweth mercy; he calls whom he
will, Rom, 9, 16. , And further, Note, Though choſen veſſels may
make excuſes, and delay their compliance with divine calls a great while,
yet Chriſt will at length anſwer their excuſes, conquer their unwillingneſs,
and bring them to his feet; when Chriſt calls, he will overcome, and
make the call effe&tual, 1 Sam, 3, 10. His excuſe is laid aſide as inſuf-
ficient ; Let the dead bury their dead. . It is a proverbial expreſſion ;
“Let one dead man bury another; rather let them lie unburied, than
that the ſervice of Chriſt ſhould be neglected. Let the dead ſpiritually
bury the dead corporally ; let worldly offices be left to worldly people i.
do not thou encumber thyſelf with them. Burying the dead, and eſpe-
ºcially a dead father, is a good work, but it is not thy work at this time;
it may be done as well by others, that are not called and qualified as thou
art, to be employed for Chriſt: thou haſt ſomething elſe to do, and muſt
not defer that.” Note, Piety to God muſt be preferred before piety to
parents, though that is a great and needful part of our religion.
The Nazarites, under the law, were not to mourn for their own pa-
rents, becauſe they were holy to the Lord; (Numb. 6. 6.8.) nor
was the High-Prieſt to deftle himſelf.ſor the dead, no, not for his own fa-
ther, Lev. 21. 11, 12. And Chriſt requires of thoſe who would follow
him, that they hate father and mother; (Luke 14, 26.) love them leſs
than God; we muſt comparatively neglect and diſeſteem our neareſt re-
lations, when they come in competition with Chriſt, and either our doing
for him, or our ſuffering for him. - -
23. And when he was entered into a ſhip, his diſciples
followed him. 24. And, behold, there aroſe a great tem-
peſt in the ſea, inſomuch that the ſhip was covered with
the waves: but he was aſleep. 25. And his diſciples came
to him, and awoke him, ſaying, Lord, ſavé us: we periſh.
26. And he ſaith unto them, Why are ye fearful, O ye of
little faith ? Then he aroſe, and rebuked the winds and
the ſea; and there was a great calm. 27. But the men
marvelled, ſaying, what manner of man is this, that even
the winds and the ſea obey him
Chriſt had given ſailing orders to his diſciples, (v. 18.) that they
ſhould depart to the other ſide of the ſea of Tiberias, into the country of
Gadara, in the tribe of Gad, which lay eaſt of Jordan; thither he would
go to reſcue a poor creature that was poſſeſſed with a legion of devils,
though he foreſaw how he ſhould be affronted there. Now, 1. He choſe
to go by water. It had not been much about, if he had gone by land;
but he choſe to croſs the lake, that he might have occaſion to manifeſt
himſelf the God of the ſea, as well as of the dry land, and to ſhow that all
power is his, both in heaven and in earth. It is a comfort to thoſe who go
down to the ſea in ships, and are often in perils there, to refle&t that they
have a Saviour to truſt in, and pray to, who knows what it is to be at ſea
and to be in ſtorms there. But obſerve, when he went to ſea, he had no
yatch or pleaſure-boat to attend him, but made uſe of his diſciples’ fiſh-
ing-boats; ſo poorly was he accommodated in all reſpects. 2. His diſ.
ciples followed him ; the twelve kept cloſe to him, when others ſtayed be-
hind upon the terra firma, where there was ſure footing. Note, They, and
they only, will be found the true diſciples of Chriſt, that are willing to go
to ſea with him, to follow him into dangers and difficulties. Many would
be content to go the land-way to heaven, that will rather ſtand ſtill, or
go back, than venture upon a dangerous ſea; but thoſe that would reſt
with Chriſt hereafter, muſt follow him now wherever he leads them, into
a ſhip or into a priſon, as well as into a palace. Now obſerve here,
I. The peril and perplexity of the diſciples in this voyage ; and in this
appeared the truth of what Chriſt had juſt now ſaid, that thoſe who fol-
low him muſt count upon difficulties, v. 20. -
1. There aroſe a very great ſtorm, v. 21. Chriſt could have prevented
this ſtorm, and have ordered them a pleaſant paſſage, but that would not
have been ſo much for his glory and the confirmation of their faith as
their deliverance was ; this ſtorm was for their ſakes, as John l 1. 4. One
| would have expected, that, having Chriſt with them, they ſhould have
. . ~ * , *
• - - • *
4 .* $. * * t * . #
* ; : *. \ ,- ...A * * - - * * ,
had a very favourable gale, but it is quite otherwiſe; for Chriſt would
thew that they who are paſſing, with him over the ocean of this world to
the other fide, muſt expect'ſtorms by the way. The church is tºſſed
with tempests; (Iſa. 54:11.): it is only the upper' region'that enjoys
a perpetual calm, this lower one is ever and anon diſturbed and diſ-
turbing. * - . . . - . . .
2. fºu Chriſt was aſleep in this storm. We never read of Chriſt's
ſleeping, but at this time ; É. was in watchings often, and continued all
night in prayer to God; this was a ſleep, not of ſecurity, like Jonah’s in
a ſtorm, but of holy ſerenity, and dependence upon his Father: he ſlept,
to ſhew that he was really and truly man, and ſubjećt to the finleſs infirmi-
ties of our nature : his work made him weary and ſleepy, and he had no
guilt, no fear within, to diſturb his repoſe. Thoſe that can lay their
heads upon the pillow of a clear conſcience, may ſleep quietly and ſweetly
in a ſtorm, (Pſ. 4. 8.) as Peter, A&s 12. 6... He ſlept at this time, to
try the faith of his diſciples, whether they could truſt him when he ſeemed
to ſlight them. He ſlept not ſo much with a defire to be refreſhed, as
with a defign to be awaked. - r
3. The poor diſciples, though uſed to the ſea, were in a great fright,
and in their fear came to their Maſter, v. 25. Whither elſe ſhould they
go It was well they had him ſo near them. They awoke him with
their prayers; Lord, ſave us, we perish. Note, They who would learn
to pray, muſt go to ſea. Imminent and ſenſible dangers will drive people
to him who alone can help in time of need. Their prayer has life in it,
...Lord, ſave us, we perish. (1.) Their petition is, Lord, ſave us.
believed he could ſave them ; they begged he would. Chriſt’s errand
into the world was to ſave, but thoſe only shall be ſaved, that call on the
name of the Lord, A&ts 2, 21. They who by faith are intereſted in the
eternal ſalvation wrought out by Chriſt, may with an humble confidence
apply themſelves to him for temporal deliverances. Obſerve, They call
him Lord, and then pray, Save us. Note, Chriſt will ſave none but
thoſe that are willing to take him for their Lord ; for he is a Prince and
a Saviour. (2.) Their plea is, We perish ; which was, [1..] The lan-
guage of their fear ; they looked upon their caſe as deſperate, and gave
up all for loſt; they had received a ſentence of death within themſelves,
this they plead, “We perish, if thou doſt not ſave us ; look upon us
therefore with pity.” [2.] It was the language of their fervency;
they pray as men in earneſt, that beg for their lives ; it becomes us thus
to ſtrive and wreſtle in prayer; therefore Chriſt ſlept, that he might draw
out this importunity. -
II. The power and grace of Jeſus Chriſt put forth for their ſuccour;
then the Lord Jeſus awaked, as one refreſhed, Pſ. 78. 65. Chriſt may
ſleep when his church is in a ſtorm, but he will not out-ſleep himſelf:
the time, the ſet time to favour his diſtreſſed church, will come, Pſ.
102. 13. . . . .
1. He rebuked the diſciples ; (v. 26.) Why are ye fearful, O ye of
little faith 2 He does not chide them for diſturbing him with their
prayers, but for diſturbing themſelves with their fears. Chriſt reproved
them firſt, and then delivered them ; this is his method, to prepare us for
a mercy, and then to give it us. Obſerve, (1.) His diſlike of their
fears; “Why are ye fearful ? Ye, my diſciples 2 Let the finners in Zion
ſo. Inquire into the reaſons of your fear, and weigh them.” (2.)
His diſcovery of the cauſe and ſpring of their fears; O ye of little faith.
Many that have true faith, are weak in it, and it does but little. Note,
[1..] Chriſt’s diſciples are apt to be diſquieted with fears in a ſtormy
day, to torment themſelves with jealoufies that things are bad with them,
and diſmal concluſions that they will be worſe. [2.] The prevalence
of our inordinate fears in a ſtormy day is owing to the weakneſs of our
faith, which would be as an anchor to the ſoul, and would ply the oar of
prayer. By faith we might ſee through the ſtorm to the quiet ſhore,
and encourage ourſelves with hope that we ſhall weather our point.
[3.] The fearfulneſs of Chriſt’s diſciples in a ſtorm, and their unbelief,
the cauſe of it, are very diſpleaſing to the Lord Jeſus, for they refle&t
diſhonour upon him, and create diſturbance to themſelves.
2. He rebukes the wind; the former he did as the God of grace, and
the Sovereign of the heart, who can do what he pleaſes in us; this he
did as the God of nature, the Sovereign of the world, who can do what
he pleaſes for us. It is the ſame power that stills the noiſe of the ſea, and
the tumult of fear, Pſ. 65. 7. See, (1.) How eqftly this was done, with
a word’s ſpeaking. Moſes commanded the waters with a rod; Joſhua,
with the ark of the covenant ; Eliſha, with the prophet’s mantle; but
Chriſt with a word. See his abſolute dominion over all the creatures,
which beſpeaks both his honour, and the happineſs of thoſe that have
• $
St. MATTHEw, VIII.
| him on their fide. (2.)'How
They ||
be afraid, let heathen mariners tremble in a ſtorm, but you ſhall not be
The Deliverance of two Demoniacs. '
actually it was done; There was a great
călmăllºfa ſudden. Ordinarily, after a ſtorm; there is ſuch affèt of
the waters, that it is good while ere they can ſettle ; but if Chriſt ſpeak
the word, not only the ſtorm ceaſes, but all the effects of it, all the re-
mains of it. Great ſtorms of doubt and fear in the ſoul; under the power
of the ſpirit of bondage, ſometimes end in a wonderful calm, created and
ſpoken by the Spirit of adoption. “ s . . **
3. This excited their aſtoniſhment ; (v. 27.) The men marvelled.
They had been long acquainted with the sea, and never ſaw & ſtorm ſo
immediately turned into a perfeót calm, in all their lives. It has all the
marks and ſignatures of a 'miracle upon it ; it is the Lord’s doing, and is . .
marvellous in their eyes. Obſerve, (1.) Their admiration of Chriſt ;
What manner of man is this 2 Note, Chriſt is a Nonſuch ; every thing
in him is admirable: none ſo wiſe, ſo mighty, ſo amiable, as he. §§
The reaſon of it; Even the winds and the ſéa obey him. ... Upon this ac-
count, Chriſt is to be admired, that he has a commanding power even
over winds and ſeas. Others pretended to cure diſeaſes, but he only un-
dertook to command the winds. We know not the -way of the wind,
(John 3, 8,) much leſs can we control it ; but he that bringeth forth the
wind out of his treaſury. (Pſ. 135. 7.) when it is out, gathers it into his
fiſts, Prov. 30. 4. He that can do this, can do any thing, can do enough
to encourage our confidence and comfort in him, in the moſt ſtormy day,
within or without, Iſa. 26.4. The Lord ſits upon the floods, and is
'mightier than the noiſe of many waters. Chriſt, by commanding the ſeas,
ſhewed himſelf to be the ſame that made the world, when, at his
rebuke, the waters fled, (Pſ. 104. 7, 8.) as now, at his rebuke, they
fell. i
28. And when he was come to the other ſide, into the
country of the Gergeſenes, there met him two poſſeſſed
with devils, coming out of the tombs, exceeding fierce,
ſo that no man mig't paſs by that way. 29. And, behold,
they cried out, ſaying, what have we to do with thee,
Jeſus, thou Son of God Art thou come hither to tor-
ment us before the time : 30. And there was a good way
off from them an herd of many ſwine feeding, 31. So
the devils beſought him, ſaying, If thou caſt us out, ſuffer
us to go away into the herd of ſwine. 32. And he ſaid
unto them, Go. And when they were come out, they
went into the herd of ſwine : and, behold, the whole herd
of ſwine ran violently down a ſteep place into the ſea, and
periſhed in the waters. 33. And they that kept them
fled, and went their ways into the city, and told every
thing, and what was befallen to the poſſeſſed of the devils.
34. And, behold the whole city came out to meet Jeſus:
and when they ſaw him, they beſought him that he would
depart out of their coaſts. * -
We have here the ſtory of Chriſt's caſting the devils out of two men
that were poſſeſſed. The ſcope of this chapter is to ſhew the divine
power of Chriſt, by the inſtances of his dominion over bodily diſeaſes,
, which to us are irreſiſtible ; over winds and waves, which to us are yet
more uncontrollable; and laſtly, over devils, which to us are moſt for-
midable of all. Chriſt has not only all power in heaven and earth, and
all deep places, but has the keys of hell to. Principalities and powers
were made ſubject to him, even while he was in his eſtate of humiliation,
as an earneſt of what ſhould be at his entrance into his glory ; (Eph.
1. 21.) he ſpoiled them, Col. 2. 15. It was obſerved in general, (v. 16.)
that Chriſt caſt out the ſpirits with his word; here we have a particular
inſtance of it, which had ſome circumſtances more remarkable than the
reſt. This miracle was wrought in the country of the Gergeſenes; ſome
think, they were the remains of the old Girgaſhites, Deut. 7. 1. Though
Chriſt was fent chiefly to the loſt sheep of the houſe of Iſrael, yet ſome.
ſallies he made among the borderers, as here, to gain this vićtory over
Satan, which was a ſpecimen of the conqueſt of his legions in the Gen-
tile world. - -
Now befide the general inſtance which this gives us of Chriſt’s power
over Satan, and his deſign againſt him to diſarm and diſpoſſeſs him,
we havé here eſpecially diſcovered to us, the way and manner of evil
ſpirits in their enmity to man. Obſerve, concerning this legion of
devils, what work they made where they were, and where they went.
* * - ** t * * - * - , { *
t # , g an $2. * -, if \ iſ
...? (1311.'ſ s ; : ; iQ 3. CJ ~” & ſ
... [. what work the º where, they were i. which appeaſºn, the
iniſerable'condition 6ft. eft twº that Awere poſſeſſed. by them ; ; ; ſome
think; theſe two were may àidwife, becauſe the other evangelſ;
§tºof one. *, sº ... Nº 9 . . . . . .'; ...A., & , , , , ow'yº º ºv.
*i. They dweltàºong" tº: thenče (they came when they met
Ş.º.º.º.º.º.º.º.º.
&\tiºner, he delighted tâlcónverſe, among the trºphies ºf Błºtóry,
tº bºdies ºut there where he tº gºlfiºt
greateſt triumph and elevation, as afterwards in Golgotha, the place of
ã ſkull, did Chriſt conquérand ſubdue him. Converſing among the
graves increaſed the melancholy add 'frenzy of the poor, poſſeſſed crea.
fares, aid tº ſtrengthened the hold he had of them by their bodily
temper, and alſo made thémºmore formidable to other people, who gene-
rally ſtartle at tºº thing that ſtirs among the tombs, ... . . . ; f : :
! 3: They were"exteeding fierce; not only ungovernāble themſelves,
but miſchievºds té. others, - -
no mán durst paſs that why. Note: The Devil bears malice to mankind,
and ſhews it, by making men ſpiteful and malicious one to another.
Mutual enmities, where there ſhould be mutual endearments and aſſiſt-
ances, aré effe&ts and evidences of Satan’s enmity to the whole race : he
makes one mana wolf, a bear, a devil; to another—Homo homini lupus.
Where Satan rules in a man ſpiritually, by thoſe luſts that war in the
members, pride, envy, malice, revenge, they make him as unfit for human
ſociety, as unworthy of it, and as much an enemy to the comfort of it,
as theſe poor poſſeſſed creatures were. -
3. They bid defiance to Jeſus Chriſt, and diſclaimed all intereſt in
him, v. 29. It is an infante of the power of God over the devils, that;
notwithſtanding the miſchief they ſtudied to do by and to theſe poor
Greatures, yet they conlá not keep them from meeting. Jeſus Chriſt,
who ordered the matter ſo as to meet them. It was his overpowering
hand that dragged theſe unclean ſpirits into his preſence, which they
dreaded more than any thing elſe: his chains could hold them, when
the chains men made for them could not. But, being brought before
him, they proteſted, againſt his juriſdićtion, and broke out into a
yage, What have we to do with thee, Jeſus, thou Són ºf God? Here is, ,
… (i.) One word that the Devil ſpoke like a ſaint ; he addreſſed himſelf
to Chriſt as Jeſus the Son of God; a good word, and at this time, when
it was a truth but in the proving; it was a great word too, what fleſh
and blood did not reveal to Peter, ch. 16. 16. Even the devils know
and believe, and confeſs: Chriſt to be the Son of G&l, and yet they are
devils ſtill, which makes their enmity to Chriſt ſo much the more wicked,
and indeed a perfeót torment to themſelves; for how can it be otherwiſe,
to oppoſe one they know to be the Son of God? Note, ft is not 'know.
ledge, but love, that'diſtinguiſhes ſaints from devils. He is the firſt-born
of hell, that knows Chriſt, and yet hates him, and will not be ſubjećt to
him, and his law. “We may remember, that not long fince the Devi),
made a doubt whether Chriſt were the Son of God or not, and would
have perſuaded him to queſtion it, (ch. 4. 3.) but now he readily owns
it. Note, Though, God’s children may be much diſquieted in an hour
of temptation, by Satan’s queſtioning their relation to Göd as a Father,
yet the Spirit of adoption ſhall at length clear it up to them ſo much to
their ſatisfaction, as to ſet it even above the Devil’s contradićtidn.
(2.) Two words that he faid like a devil, like himſelf. . . . . . . .
Firſt,
[1] A word of defiance; What have we to do with thee? Now,
It is true, that the devils have nothing to do with Chriſt as a Saviour,
jor he took not on him the nature of the angels that fell, nor did he lay
hold on them; (Heb. 2. 16.) they are in no relation to him, they
neither have, nor hope for, any benefit by him. O the depth of this
myſtery of divine love, that fallen man hath ſo much to do with Chriſ?,
when fallen angels have nothing to do with him Surely here was tor-
ment enough before the time, to be forced to own the excellency that is
in Christ, and yet that he has no intereſt in him. Note, It is poſſible for
men to call Jeſus the Son of God, and yet have nothing to do with him.
Secondly, It is as true, that the devils defire not to have any thing to do
with Christ as a Ruler; they hate him, they are filled with enmity againſt
him, they ſtand in oppoſition to him, and are in open rebellion againſt
his crown and dignity. See whoſe tanguage they ſpeak, that will have
nothing to do with the goſpel of Chriſt, with his laws and ordinances,
that throw off his yoke, that break his bands in ſunder, and will not have
-him to reign over them; that ſay to the Almighty Jeſus, Depart from us :
they are ºf their father the Devil, they do his liſts, and ſpeak his language.
Thirdly, But it is not true, that the devils have nothing to do with Christ
** a Judge, for they have, and they know it. Theſe devils could not
*y, What hast thou to do with us a could not deny that the Son of God
, Vol. IV, No. 74. . . . . . . . . . . . . . . . . . . .
$peak ||
e hold he had of them by their bodily diſ-
§ MATTHEW, VIII.
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The Deſtruction of the Swine.

is the Judge of devils 3 to his judgment they are. bound. gyer. A chains
|of darkdeſs, which they would fain'ſhake off, and ſhake 6ff the thought
iof.”
[2.1.A word ºf dread: and deprecation; “Art thou come hither, to
tormént us+to'caſt us ºut from theſe men, and to réſtrain us from doing.
the hurt we would d6 2"Nôté, "forbe turned out, and tied up, from
jdoing miſchief, is a topºetit to the Devil, all whoſe comfort and ſatiſ.
#faºtiorſ are man’s miſery and deſträétion. Shóuld not we then count it
idur heaven” to be doing well, and reckon that our torment, whether
| within or without, that hinders us from well-doing? Now unuſt we be

tortmented by thee $fºre the time 2 Note, First, There is a time in which
devils"Will be moretoritehted that they are, and they know it. The
great affize at the laſt day, is the time fixed for their complete torture,
in that Töphet which is 'ordained of old, för the king, for the prince of the
- (Iſa. 36. 33. Matth. 25. 41.) for the judgment of
that day they are reſerved, 2 Pet. 2. 4. Thoſe malignant ſpirits that
are, by the divine permiſſion, priſoners at large, walking to and fro
through the earth, (Job 1.7.) are even now in a chain; hitherto ſhall
their power reach, and no further'; they will then be made cloſe pri-
ſoners; they have now ſome eaſe; they will then be in torment without
eaſe. This they here take for granted, and aſk not, never to be for-
mented, (deſpair of relief is the miſery of their caſe), but they beg that
tley may not be tormented before the time; for though they knew not
when the day of judgment ſhould be, they knew it ſhould not be yet.
Secondly, The devils have a certain fearful looking for of that judgment
and fiery indignation, upon every approach of Chriſt, and every check
that is given to their power and rage. The very fight of Chriſt, and
his word of cºmmand to cóme out of the man, made them thus appre-
henfive of their tortment. Thus the devils beließe, and tremble, Jam.
2. 19. It is their own enmity to Göd and mah' that puts them upon
the rack, and torments them before the time. The moſt deſperate
finners, whoſe damnation is ſealed, yet cannot quite harden their hearts
againſt the ſurpriſe of fearfulneſs, when they ſee the day approaching.
II. Let us now ſee what work they made where they went, when they
were turned out of the men poſſeſſed, and that was into a herd officine,
| which was a good way ºff, v. 30. Theſe Gérgeſenes, though living on
the other ſide Jordán, were Jews. What had they to do with ſwine,
which by the law were unclean, and not to be eaten nor touched 2 Pro-
bably, lying in the out-ſkirts of the land, there were many Gentiles
among them, to whom this herd of ſwine belonged ; or they kept them
to be fold, or bartered, to the Romans, with whom they had now great
dealings, and who were admirers ofſwine's fleſh. Now obſerve,
1. How the devils ſeized the ſwine. Though they were a good way
off, and, one would think, out of datiger, yet the devils had an eye upon
them, to do them a miſchief; for they go up and down, ſeeking to de-
vour, ſeeking an opportunity, and they ſeek not long bāt they find.
Now here,' ' { - º
(1.) They aſked leave to enter into the ſwine, (v. 31.) they beſòught
him, with all earneſtneſs, Iſthou caſt us out, ſuffer us to go away into the
herd officine. Hereby, [1..] They diſcover their own inclination to do
miſchief, and what a pleaſure it is to them; thoſe, therefore, are their
children, and reſemble them, whoſe ſleep déparleth from them, except they
cauſe ſºme to fºll, Prov. 4. 16. “Let us go into the herd of ſwine, any
where rather than into'the place of torment, any where to do miſchief.”
If they might not be ſuffered to hurt men in their bodies, they would
hurt them in their goods, and in that too they intend hurt to their ſouls,
by making Chriſt a Burthen to them : ſuch malicious devices hath that
old, ſubtle ſerpent 1 [2.] They own Chriſt’s power over them ; that,
without his ſufferance and permiſfion, they could not ſo much as hurt a
ſwine. "This is comfortable to all the Lord’s people, that, though, the
Devil's power be very great, yet it is limited, and not equal to his ma-
lice; (what would become of us, if it were 2) eſpecially that it is under
the control of our Lord Jeſus, our moſt faithful, powerful Friend and
Saviour; that Satan and his inſtruments' can go no further than hé is
pleaſed to permit ; here ſhalt their proud waves be ſtayed.
(2;). They had leave. Chriſt ſaid unto them, Go, (v. 32.) as God
did to Satan, when he deſired leave to afflićt Job. Note, God does.
often, for wiſe and holy ends, permit the efforts of Satan’s rage, and
ſuffer him to do the miſchief he would, and even by it ſerve his own
purpoſes. The devils are not only Chriſt’s captives, but his vaſſals; his
dominion over them appears in the harm they do, as well as in the
kinderance of them from doing more. Thus even their wrath is made
to praiſe Chriſt, and the remainder of it he does and will reſtrain. Chriſt
permitted this, [1..] For the convićtion of the Sadducees that were then
º . . . . . . . . , - . sº * : T h . '.
- - - - -, --~~~~~ *
ST. MATTHEW, IX.
among the Jews, who denied the exiſtence of ſpirits, and would not own |
Now ||
Chriſt would, by this, bring it as, near as might be to an ocular demon-l
that there were ſuch beings, becauſe they could not ſee them.
ſtration of the being, multitude, power, and malice, of evil ſpirits, that,
* * * * →
if they were not hereby convinced, they might be left inexcuſable i
• F. .
their infidelity. We ſee not the wind, but it would be abſurd to deny.
it, when we ſee trees and houſes blown down by it. [2.] For the pus]
niſhment of the Gadarenes, who perhaps, though Jews, took a liberty to || * • --- * * * * * - * * * * * * * * * * * *. . . . . * -
& i, ſkilful,fift Physician, bath of ſºil and body, who has ſufficient reme:
| dies for al/ the maladies of both ; for which we must, therefore, apply
eat ſwine's fleſh, contrary to the law ; however, their keeping ſwine,
bordered upon evil; and Chriſt would alſo ſhew what a helliſh crew they
were delivered from, which, if he had permitted it, would, ſºon have choked
them, as they did their ſwine. The devils, in obedience to Chriſt’s com:
mand, came out of the men, and, having permiſſion, when they were come. ||
out, immediately they went into the herd of ſwine. See what an induſtrious
enemy Satan is, and how expeditious ; he will loſe no time in doing miſ- |
chief. Obſerve, -
2. Whither they hurried them, when they had ſeized them. They
were not bid to ſave their lives, and, therefore, they were made to run
violently down a steep place into the ſea, where they all periſhed, to the
number of about two thouſand, Mark 5. 13. Note, The poſſeſſion which
the Devil gets is for deſtruction. Thus the Devil hurries people to fin,
hurries them to that which they have reſolved againſt, and which they
know will be ſhame and grief to them : with what a force doth the evil
ſpirit work in the children of diſobedience, when by ſo many fooliſh and
hurtful luſts they are brought to act in direét contradićtion, not only to
religion, but to right reaſon, and their intereſt in this world ! Thus,
likewiſe, he hurries them to ruin, for he is Apollyon, and Abaddon, the
great deſtroyer. By his luſts which men do, they are drowned in deſtruc-
tion and perdition. This is Satan's will, to ſwallow up and to devour;
miſerable then is the condition of thoſe that are led captive by him at his
will. They are hurried into a worſe lake than this, a lake that burns
with fire and brimſtone. Obſerve, * *
3. What effect this had upon the owners. The report of it was ſoon
brought them by the ſwine-herds, who ſeemed to be more concerned
for the loſs of the ſwine than any thing elſe, for they went not to tell
what was befallen to the poſſiſſed of the devils, till the ſwine were loſt,
v. 33. Chriſt went not into the city, but the news of his being there
did, by which he was willing to feel how their pulſe beat, and what in-
fluence it had upon them, and then act accordingly. . . . . .
Now, (1.) Their curioſity brought them out to ſee Jeſus. The
whole city came out to meet him, that they might be able to ſay, they had
ſeen a man who did ſuch wonderful works. Thus many go out, in pro-
feſſion, to meet Chriſt for company, that have no real affection for him,
nor define to know him. . . . . . . . .
... (2.) Their covetouſneſs made them willing to be rid of him. Inſtead.
of inviting him into their city, or bringing their fick to him to be healed,
they defired him to depart out of their coaſ's, as if they had borrowed the
words of the devils, What have we to do with thee, Jeſus thou Son of God?
And now the devils had what they aimed at, in drowning the ſwine;
they did it, and then made the people believe that Chriſt had dome it, and
ſo prejudiced them againſt him. He ſeduced our firſt parents, by poſ-
feſſing them with hard thoughts of God, and kept the Gadarenes from
Chriſt, by ſuggeſting that he came into their country to deſtroy their |
cattle, and that he would do more hurt than good; for though he had
cured two men, yet he had drowned two thouſand ſwine. Thus the
Devil ſows tares in God’s field, does miſchief in the chriſtian: church,
and then lays the blame upon Chriſtianity, and incenſes men againſt that.
They beſought him that he would depart, leſt, like Moſes in Egypt, he
ſhould proceed to ſome other plague. Note, There, are a great many,
who prefer their ſwine before their Saviour, and ſo come ſhort of Chriſt
and ſalvation by him. They deſire Chiiſt to depart out of their hearts,
and will not ſuffer his word to have a place in them, becauſe he and his
word will be the deſtruction of their brutiſh luſts—thoſe ſwine which
they give up themſelves to feed. And juſtly will Chriſt forſake thoſe
, ( ,
wh9 now ſay to the Almighty, Depart from us...
'-. , 0 , ) . . . . * - – - -
CHAP. IX.
We have, in this chapter, remarkable inſtances of the power and pity of the
Lord Jeſus, ſºfficient to convince us that he is both able to ſave to the ut-
termoſt all that come to God by him, and as willing as he is able. His
... power and pity appear here in the good offices he did, I. To the hadies ºf
; : . . . . . .
*
The Cure of the Paralytic.
ºt . . .”. ".”: 2. . . . . 'i . i is • ?:, ; ; : V & ; •. . . . 1:... ." 3.
healing theilaoğifte: (#18.2%) #figh biºting

º 3 : . 2 " : Lºº ºf sº e : º, A * * * * * * : * : I & 47 Sº . . . . WA-7 cº-> * : * > .
ſ
A memº, 27.31.), £aſſing the Devil out ºf one poſºftd. º;
and healin - - - - e ..Qf #
i
g all manner ºf ſickneſs, v. 35." II. To the ſºu
in fºrgiving,ſºns. (v. 2.).calling Mattéeº and gaupgrfing,ſreely wit
publica; and ſinner; ; (v. 9,43) conſidering the ſame ºf his diſt,
pleśniºthéâûºftigº,(ºikºi; º the
goſpel, ºngºin # loſiºnalitºiding preſchersºn,
v. 35.38." Thus did he prove him tl/tº he, as undoubtedly he is, the
ourſelves tº him, and glorify him both #. ſº and with our
ſpirits, which aré hiº, in return to him for his kindneſs to both. ...";
1. A* he entered into a ſhip, and paſſed over, and
/ A came into his own city. 2. And, behold, they
brought to him a man ſick of the palſy, lying on a bed:
and Jeſus, ſeeing their faith, ſaid unto the fick of the palſy,
Son, be of good cheer, thy fins be forgiven thee, 3. And,
behold, certain of the ſcribes ſaid within themſelves, This
man blaſpherneth. 4. And Jeſus, knowing their thoughts,
ſaid, Wherefore think ye evil in your hearts : 5. For
whether is eaſier to ſay, Thy fins are forgiven thee? Or
to ſay, Ariſe, and walk 6. But that ye, may know that
the Son of man hath power on earth to forgive ſins, (then
faith he to the fick of the palſy,). Ariſe, take up, thy
bed, and go unto thine houſe. 7. And he aroſe, and de-
parted to his houſe. 8. But when the multitude ſaw it,
they marvelled, and glorified God, which had given ſuch
power unto men. . . . , ~ *
The firſt words of this chapter oblige us to look back, to the cloſe of
that which precedes it, where we find the Gadarenes ſo reſenting the
loſs of their ſwine, that they were diſguſted with Chriſt’s company, and
befought him to depart out of their cºaſts. Now here it follows, He en- .
tered into a ſhip, and paſſed over. ...They bid, him be gone, and he took
them at their word, and we never read that he came into their coaſts
again. Now here obſerve, 1. His juſtice—that he left them. Note,
Chriſt will not tarry long where he is not welcome. . In righteous judg-
ment, he forſakes thoſe places and perſons that are weary of him, but
abides with thoſe that covet, and court his ſtay. "If the unbeliever will
depart from Chriſt, let him depart ; it is at his peril, 1 Cor. 7. 15. 2.
His patience—that he did not leave ſome deſtroying judgment behind
him, to puniſh them, as they deſerved, for their contempt and contu-
macy. How eaſily, how juſtly, might he have ſent them after their ſwine,
who were already ſo much under the Devil’s power. The provocation,
indeed, was very great; but he put it up, and paſſed it by, and, without
any, angry reſentments or upbraidings, he entered into a ship, and paſſed
| over. This was the day of his patience, he came not to deſtroy men’s
lives, but to ſave them ; not to kill, but to cure. Spiritual judgments
agree more with the conititution of goſpel-times; yet ſome obſerve, that
in thoſe bloody wars which the Romans made upon the Jews, which
began not many years after this, they firſt beſieged the town of Gadara,
| where theſe Gadarenes dwelt. Note, Thoſe that drive Chriſt from them,
draw all miſeries upon them. Woe unto us, if God, depart from us."
He came into his own city, Capernaum, the principal place of his refi-
dence at preſent, (Mark 2. 1.) and therefore called his own city. He
had himſelf teſtified, that a prophet is leaſt honoured in his own country
and city, yet thither he came ; for he ſought not his own honour; but,
| being in a ſtate of humiliation, he was content to be deſpiſed of the peo-
ple. At Capernaum all the circumſtances, recorded in this chapter, hap-
- ... ', 2- : -- * * * HPened, and are; therefore, put together here, though, in the harmony of
that thus are weary of him, and ſay to them hereafter, Depart, ye curſed,
the evangeliſts, other events intervened. When the Gadarenes defired
Chriſt to depart, they of Capernaum received him. If Chriſt be affronted
by ſome, there are gthers in whom he will be glorious ; if one will not,
another will. ... . . . . . . . . . . . . . . . . . . . , , . . . . . . . . !
. Now the firſt occurrence, after Chriſt's return to Capernaum, as re-
corded in theſe verſes, was the cure of the man fick of the palſy. In
which we may obſerve, . . . . . . . . * -
...I. The faith ºf his friends in bringing him to Chriſt. His diſtemper
was ſuch, that he could not come to Chriſt himſelf, but as he was carried.
* . . .
" people, in curing the palſy ; (v. 2...8.) raiſing to life the ruler's daugh-
Note, Even the halt and the lame may be brought to Chriſt, and they
- * r *. w w r ... • ,
* f - ; : 1' ' ' ' ' , , , , “ " ; , * ,
, & ºf . , 1ſ ( , ! . . . . . * : , -
w
ſhall not be rejećted by him. If we do as well as we can, he will accept
of us, Chriſt had an eye to their faith. Little children cannot go to
Chriſt.themſelves, but he will have an eye to the faith of thoſe that bring
them, and it ſhall not be in vain. Jeſus ſaw their faith, the faith of the
paralytic himſelf as well as of them that brought him ; Jeſus ſaw the
habit of faith, though his diſtemper, perhaps, impaired his intelle&t, and
obſtructed the ačtings of it. Now their faith was, 1. A ſtrong faith;
they firmly believed that Jeſus Chriſt both could, and would, heal him;
elſe they would not have brought the fick man to him ſo publicly, and
through ſo much difficulty. 2. A humble faith; though the fick man
was unable to ſtir a ſtep, they would not aſk Chriſt to make him a viſit,
but brought him to attend on Chriſt. It is fitter that we ſhould wait on
Chriſt, than he on us... 3. An active faith; in the belief of Chriſt’s
power and goodneſs, they brought the fick man to him, lying on a bed,
which could not be done without a deal of pains. Note, A ſtrong faith
regards no obſtacles in preſſing after Chriſt. - -
II. The favour of Christ, in what he ſaid to him ; Son, be of good
cheer, thy fins be forgiven thee. This was a ſovereign cordial to a fick
man, and was enough to make all his bed in his sickneſs ; and to make it
eaſy to him. We read not of any thing ſaid to Chriſt; probably, the
poor fick man could not ſpeak for himſelf, and they that brought him
choſe rather to ſpeak by ačtions than words; they ſet him before Chriſt;
that was enough. Note, It is not in vain to preſent ourſelves, and our ||
friends, to Chriſt, as the objećts of his pity. , Miſery cries as well as fin,
and mercy is no leſs quick of hearing than juſtice. Here is in what
Chriſt ſaid, 1. A kind compellation; Son. Note, Exhortations, and |
conſolations to the afflićted ſpeak to them as to ſons, for afflićtions are
fatherly diſcipline, Heb. 12. 5. 2. A gracious encouragement ; “Be
of good cheer. Have a good heart on it; cheer up thy ſpirits.” Pro- |
bably, the poor man, when let down among them all in his bed, was put
out of countenance, was afraid of a rebuke, for being brought in ſo rude-
ly ; but Chriſt does not ſtand upon ceremony; he bids him be of good |
cheer; all would be well, he ſhould not be laid before Chriſt in vain. |
Chriſt bids him be of good cheer, and then cures him. He would have
thoſe to whom he deals his gifts, to be cheerful in ſeeking him, and in
truſting in him ; to be of good courage. 3. A good reaſon for that en-
couragement; Thy sins are forgiven thee. Now this may be confidered,
(1.) As an introdućtion to the cure of his bodily diſtemper; “Thy
fins are pardoned, and therefore thou ſhalt be healed.” Note, As fin is
the cauſe of fickneſs, ſo the remiſſion of fin is the comfort of recovery
from fickneſs; not but that fin may be pardoned, and yet the fickneſs
not removed ; not but that the fickneſs may be removed, and yet the ſin
not pardoned : but if we have the comfort of our reconciliation to God,
with the comfort of our recovery from fickneſs, this makes it a mercy
indeed to us, as to Hezekiah, Iſa. 38. 17. Or, (2.) As a reaſon of the
command to be of good cheer, whether he were cured of his diſeaſe or
not, “Though I ſhould not heal thee, wilt thou not ſay, thou haſt not
ſought in vain, if I aſſure thee, that thy,ſns are pardoned; and wilt thou
not look upon that as a ſufficient ground of eomfort, though thou
ſhouldeſt continue ſick of the palſy P’’. Note, They who, through grace,
have ſome evidence of the forgiveneſs of their fins, have reaſon to be of
; cheer, whatever outward troubles or afflićtions they are under;
ee Iſa. 33.24. . . . . . . .
... III. The cavil of the ſcribes at that which Chriſt ſaid; (v. 3.) They
Jaid, within themſelves, in their hearts, among themſelves, in their ſecret
whiſperings, This man blaſphemeth. See how the greateſt inſtance of hea-
yen's power and grace is branded with the blackeſt note of hell's enmity;
Chriſt's pardoning fin is termed blaſphemy ; nor had it been leſs, if he
had not had commiſſion from God for it. They, therefore, are guilty of
blaſphemy, that have no ſuch commiſfion, and yet pretend to pardon fin.
IV. The convićtion which Chriſt gave them of the unreaſonableneſs
of this cavil, before he proceeded.
1. He charged them with it.
themſelves, he knew their thoughts. Note, Our Lord Jeſus has the per-
feół knowledge of all that we ſay within ourſelves. Thoughts are ſecret
and ſudden, yet naked and open before Chriſt the eternal Word, (Heb.
4. 12, 13.) and he understands them afar aff, Pſ. 139. 2. He could ſay
to them, (which no mere man could,) Wherefore think ye evil in your
hearts 2 Note, There is a great deal of evil in finful thoughts, which is
Yºy offenſive to the Lord Jeſus. He being the Sovereign of the heart,
finful thoughts invade his right, and diſturb his poſſeſſion; therefore he
**kes notice of them, and is much diſpleaſed with them, In, them lies
the root of bitterneſs, Gen. 6. 5. The fins that begin and end in the
**, and go no further, are as dangerous as any other.
ST MATTHEw, Ix.
Though they did but ſay it within ||
Chriſt’s Intercourſe with Sinners,
* * * , , , , . - . . * : t , , º, . . . . . . . . . . , , , , , , , , . .
2. He argued them out of it, v. 5, 6. Where obſerve, tº . . . . ;
, (1). How he qſerts his authority in the kingdom of grace. He ud-,
dertakes to make out, that the Son of man, the Mediator, has power on,
earth to forgive ſins; for therefore the Father has committed all judgment
to the Son, and has given him this authority, becauſe he is the Son of
man, John 5. 22, 27. If he has power to give eternal life, as he certainly
has, (John 17. 2.) he muſt have power to forgive fin ; for guilt is a bar,
that muſt be removed, or we can never get to heaven. What an encou-
ragement is this to poor finners to repent, that the power of pardonin;
fin is put into the hands of the Son of man, who is Bone of our boneſt.
And if he had,this power on, earth, much more now that he is exaltéd to.
the Father’s right-hand, to give repentancé and remiſſion of fins, affädſo
to be both a Prince and a Saviour, A&ts 5, 31. , , -ti – , ,
(2.) How he proves it, by his power in the kingdom of nature; his,
power to cure diſeaſes. Is it not as eaſy to ſay, Thy sins are forgiven,
thee, as to ſay, Ariſe, and walk 2 He that caucure the diſeaſe; whether;
declaratively as a Prophet, or authoritatively as God, can, iſ like manner,
forgive the fin. . Now, [1..] This is a general argument torprove that
Chriſt had a divine miſſion. . His' miracles, eſpecially his 'miraculous
| cures, confirm what he ſaid of himſelf, that he was the Son of God; the
|power that appeared in his cures, proved him ſent of God jºiand, the pity
that appeared in them proved him ſent of God, to heal, and ſave. The
God of truth would not ſet his ſeal to a lie. [2.] It had a particular
cogency in this caſe. The palſy was but a ſymptom of the diſeaſe of
| fin; now he made it to appear, that he could effectually cure the ori-
ginal diſeaſe, by the immediate removal of that ſymptom ; ſo cloſe a
connexion was there between the fin and the fickneſs. He that had
power to remove the puniſhment, no doubt, had power to remit the
fin. ' The Scribes ſtood much upon a legal righteouſneſs, and placed
their confidence in that, and made no great matter of the forgiveneſs of
sin, the doćtrine upon which Chriſt hereby deſigned to put honour, and
to ſhew that his great errand to the world, was, to ſave his people from
their sins. - - . . . . . . . . . . .
V. The immediate cure of the fick man; Chriſt turned from diſputing
with them, and ſpake healing to him. The moſt neceſſary arguings muſt;
not divert us from doing the good that our hand finds to do. . He faith.
to the sick of the palſy, Ariſt, take up thy bed, and go to thinehouſe ; and
a healing, quickening, ſtrengthening power accompanied: this word';
(v. 7.) he aroſe and departed to his houſe. Now, I. Chriſt bid him
take up his bed, to ſhew that he was perfectly cured, and that not pmly-he
had no more occaſion to be carried upon his bed, but that he had ſtrengthy
to carry it. 2. He ſent him to his houſe, to be a bleſfing to his family,
where he had been ſo long a burden; and did not take him along with
him for a ſhew, which thoſe would do, in ſuch a cafe, who ſeek the ho-
nour that comes from men. - , , ... . . . ; (; 9'W.
VI. The impreſſion which this made upon the multitude, (v. 8.) they
marvelled, and glorifted God. Note, All our wouder ſhould help to en-
large our hearts in glorifying God, who alone does marvellous things,
They glorified God for what he had done for this poor man. Note,
Other's mercies ſhould be our praiſes, and we ſhould give him thanks
for them, for we are members one of another. Though few of this
multitude were ſo convinced, as to be brought to believe in Chriſts'
and to follow him, yet, they admired him, not as God, or the Son of
God, but as a man to whom God had given ſuch power. Note, God,
muſt be glorified in all the power that is given to men to do good. For
all power is originally his ; it is in him, as the fountain, in men, as the
ciſterns. , a • * , *
9. And as Jeſus paſſed forth from thence, he ſaw a man
named Matthew, fitting at the receipt of cuſtom ; and he
faith unto him, Follow me. And he aroſe and followed
him.”-lo. And it came to paſs, as Jeſus ſat at meat in the
houſe, behold, many publicans and ſinners came and ſat
down with him and his diſciples... 11; And when the Pha,
riſees ſaw it, they ſaid unto his diſciples, Why eateth yout
Maſter with publicans and finners ? 12. But when Jeſus
heard that, he ſaid unto them, They that be whole need
not a phyſician, but they that are fick. 13. But gº ye;
and learn what that meaneth, I will have mercy, and ot
ſacrifice : for I am not come to call the righteous, but ſin-
| ners to repentance.
º
,2T . . . . . . . . . . . , " ' . . . . . . . ( , . * As &
In theſe verſes we have an account of the grace and favour of Chriſt
-to poor publicans, particularly to Matthew. What he did to the bodies
of people was to make way for a kind defign he had upon their ſouls.
Now obſerve:here, . . . . . . . . ... •
W.J., Khe ball of Matthew, the penman of this goſpel. Mark and Luke
call him. Levi 3. it was ordinary for the ſame perſon to have two names:
perhaps Matthew was the name he was moſt known by as a publican,
and, therefore, in his humility, he called himſelf by that name, rather
than, by the miðve honourable name of Levi. Some think Chriſt gave
him the name of wyſatthew, when he called him to be an apoſtle : as
Šimon, he ſurnamed Peter. Matthew fignifies the gift of God. Miniſters
are God’s gifts to the church, their miniſtry, and their ability for it, are
God’s gifts to them. Now obſerve, ; : . . t
1. The poſture that Chriſt's call found Matthew in. He was ſitting
ałthe receipt of custom, for he was a publican, Luke 5, 27. He was a
cuſtom-houſe officer at the port of Capernaum, or an exciſemen, or col-
leátor of the land-tax. Now, (1.) He was in his calling, as the reſt of
them whom Chriſt called, ch. 4, 18. Note, As Satan chooſes to come,
with his temptations, to thoſe that are idle, ſo Chriſt chooſes to come,
with his calls, to thoſe that are employed. But, (2.) It was a calling
of ill-fame among ſerious people; becauſe it was attended with ſo much
corruption and temptation, and there were ſo few in that buſineſs, that
were honeſt, men. Matthew himſelf owns what he was before his conver-
fion, as does St. Paul, (1 Tim. 1. 13.) that the grace of Chriſt in cal-
fing him might be the more magnified, and to ſhew, that God has his
rémnant among all ſorts of people. None can juſtify themſelves, in their
unbelief, by their calling in the world ; for there is no Jinful calling, but
ſome have been ſaved out of it, and no lawful calling, but ſome have been
favédiin it. . . . . . . . • - . . . , , , ,
pºsſThe preventing power of this call. We find not that Matthew
looked after Chriſt, or had any inclination to follow him, though ſome of
his kindredſ were already diſciples of Chriſt, but Chriſt prevented him
with the bleſfings of his goodneſs. He is found of thoſe that ſeek him
not. Chriſt ſpoke first ; we have not choſen him, but he hath choſen
ust. He ſaid, Follow nie; and the ſame divine, almighty power accom-
pāuied this word to convert Matthew, which attended that word, ( v. 6.)
Aniſh and walk, to cure the man fick of the palſy. Note, Aſaving change
is wrought in the ſoul by Chriſt as the author, and his word as the means.
His goſpel is the power of God unto ſalvation, Rom. 1. 16. The call
was effektüal; for he came at the call; he aroſe, and followed him imme-
diately ; neither denied, nor deferred, his obedience. The power of di-
wing gracé foon anſwers and overcomes all objećtions. Neither his com.
miſſiontfor, his place, nor his gains by it, could detain him, when Chriſt
called him. He conferred not with flesh and blood, Gal. 1. 15, 16. He
quitted his poſt, and his hopes of preferment in that way: and though
we find the diſciples that were fiſhers, occaſionally fiſhing again afterwards,
wettever find Matthew at the receipt of cuſtom again.
II. Chriſt's converſe with publicans and finners upon this occaſion;
Chriſt called Matthew, to introduce himſelf into an acquaintance with
the People of that profeſſion. Jºſits ſat at meat in the houſe, v. 10. The
other evangeliſts tells us, that Matthew made a ‘reat feast, which the
poor fiſhermen, when they were called, were not able to do. But when
he comes to ſpeak of this himſelf, he neither tells us that it was his own
houſe, nor that it was a feaſt, but only that he ſat at meat in the houſe;
preſerving the remembrance of Chriſt’s favour to the publicans, rather
than of the reſpect he had paid to Chriſt. Note, It well becomes us to
fpeak ſpatingly of our own good deeds.
Now obſerve, 1. When Matthew invited Chriſt, he invited his diſci.
ples to come along with him. Note, They that welcome Chriſt, muſt
welcome all that are his, for his ſake, and let them have a room in their
hearts. 2. He invited many publicans and finners to meet him. This
was the chief thing Matthew'aimed at in this treat, that he might have
an opportunity of bringing his old aſſociates acquainted with Chriſt. He
knew by experience, what their temptations were, and pitied them ; knew
hy experience what the grace of Chriſt could do, and would not deſpair
.# them. Note, They who are effectually brought to Chriſt
themſelves, cannot but be deſirous, that others alſo may be brought to
him, and ambitious of contributing ſomething towards it: True grace
will not contentedly eat its morſels alone, but will invite others. When
by the converſion of Matthew the fraternity was broken, preſently his
houſe was filled with publicans, and ſurely ſome of them will follow him,
as he followed Christ. Thus did Andrew and Philip, John 1.41, 45.
t
~4. 29. See Judges 14. 9. s
*IIP. The diſpleaſure of the Phariſees at this, v. 11. They cavilled | need have we of Chriſt, that we are undone, eternally undone, without
ST. MATTHEw, IX.
Chriſt's Intercourſe with Sinners.
at it; why eateth your Master with publicans and ſinners 2 Here obſerve,
1. That Chriſt was quarrelled with. It was not the leaſt of his ſuffer-
ings, that he endured the contradiction offinners against himſelf. None
was more quarrelled with by men, than he that came to take up the
great quarrel between God and man. Thus he denied himſelf the ho-
nour due to an incarnate deity, which was to be juſtified in what he ſpake,
and to have all he ſaid readily ſubſcribed to ; for though he never ſpoke
or did any thing amiſs, every thing he ſaid and did was found fault with.
Thus he taught us to expect, and prepare for, reproach, and to bear it
patiently, 2. They that quarrelled with him were the Phariſees; a
proud'generation of men, conceited of themſelves, and cenſorious of
others; of the ſame temper with thoſe in the prephet’s time, who ſaid,
Stand by thiſelſ, come not near me; I am holier than thou ; they were
very ſtrićt in avoiding/inners, but not in avoiding ſºn ; none greater
zealots than they; for the form of godlineſs, nor greater enemies to the
power of it. . They were for keeping up the traditions of the elders to a
nicety, and ſo propagating the ſame ſpirit that they were themſelves go-
verned by. 3. They brought their cavil, not to Chriſt himſelf; they had
not the courage to face him with it, but to his diſciples. The diſciples
were in the ſame company, but the quarrel is with the maſter; for they
| would not have done it, if he had not ; and they thou ht it worſe in him
who was a prophet, than in them ; his dignity, they thought, ſhould ſet
him at a greater diſtance from ſuch company than others. Being offended
at the maſter, they quarrel with the diſciples. Note, It concerns chriſ;
tians to be able to vindicate, and juſtify Chriſt, and his doćtrines and laws;
and to be ready always to give an anſwer to thºſe, that gſk them a reaſºn
of the hope that is in them, i Pet. 3, i5. While he is an advocate for us
in heaven, let us be advocates fºr him on earth, and make his reproach
| our own. 4. The complaint was his eating with publicans and ſinners ;
$ .
to be intimate with wicked eople is againſt the law of God; (Pſ. 119.
115.-1.-1.) and º, accuſing Chriſt of this, "tó his diſciples,
they hoped to tempt them from him, to put them out of conceit with
him, and ſo to bring them over to themſelves to be their diſciples, who
kept better company; for they compºſed ſea and land to make proſélytes.
To be intimate with publicans, was againſt the tradition of the elders,
and, therefore, they looked upon it as a heitidus thing.” They were
angry with Chriſt for this, (1.) Becauſe they wished ill to him, and
ſought occaſion to miſrepreſent him. "Note, It is an eaſy and very com.
mon thing to put the worſt conſtructions upon the beſt words and ačtions.
(2.) Becauſe they wished no good to publicans and finners, but envied
Chriſt’s favour to them, and were grieved to ſee them brought to re-
pentance. Note, It may juſtly be ſuſpected, that they have not the
grace of God themſelves, who grudge others a ſhare in that grace, whö.
are not pleaſed with it. - ! ..
IV. The defence that Chriſt, made for himſelf and his diſciples, in
juſtification of their converſe with publicans and finners. The diſciples;
it ſhould ſeem, being yet weak, were to ſeek for an anſwer to the Phari-
fees’ cavil, and, therefore, bring it to Chriſt, and he heard it, (v. 12.)
or perhaps over-heard them whiſpering it to his diſciples. Let him
alone to vindicate himſelf and to plead his own cauſe, to anſwer for him-
ſelf and for us too." Two things he urges in his defence,
1. The neceſſity and exigence of the caſe of the publicans, which
called aloud for his help, and therefore juſtified him in converſing with
them for their good. It was the extreme neceſſity of poor, loſt finners,
that brought Chriſt from the pure regions above, to theſe impure ones :
and the ſame was it, that brought him into this company which was
thought impure. Now, -
(1.) He proves the neceſſity of the caſe of the publicans : they that be.
whole need not a physician, but they that are ſick. The publicans are fick,
and they need one to help and heal them, which the Phariſees think they
do not. Note, [1..] Sin is the fickneſs of the ſoul; finners are ſpiritually
fick." Original corruptions are the diſeaſes of the ſoul, ačtual tranſgreſ-
fions are its wounds, or the eruptions of the diſeaſe. It is deforming,
weakening, diſquieting, waſting, killing, but, bleſſed be God, not incu-
rable. ...[2], Jeſus Chriſt is the great Phyſician of ſouls. His curing
of bodily diſeaſes ſignified this, that he aroſe with healing under his
wings. He is a ſkilful, faithful; compaſſionate Phyſician, and it is his of.
fice and buſineſs to heal the fick. Wiſe and good men ſhould be as phy-
ficians to all about them; Chriſt was ſo. Hunc affectum verſis omnes
habet ſapiens, quem verſus aegrosſilos medicus—A wiſe man cherishes, to-
wards all-around him, the feelings of a physician for his patient. Seneca
de Conſt. [3.]. Sin-fick ſouls have need of this Phyſician, for their diſ.
eaſe is dangerous ; nature will not help itſelf; no man can help us ; ſuch
ST. MATTHEw, Ix.
objedion of John's Diſciples.
laim. Senſible finaers ſee their need, º to him accord-
ingly... [4]. There are multitudes who fancy themſelves to be ſound,
and whole, who think they have no need of Christ, but that they can ſhift
the Phariſees deſired not the knowledge of Chriſt’s word and ways, not
becauſe they had no need of him, but becauſe they thought they had
none. See John 9. 40, 41.
in converſing familiarly with them, and that he ought not to be blamed
for it; for that neceſſity made it an act of charity, which ought always |
to be preferred before the formalities of a religious profeſſion, in which
beneficance and munificence are far better than magnificence, as much as
ſubſtance is, than ſhews or ſhadows. Thoſe duties, which are of moral
and natural obligation, are to take place even of thoſe divine laws, which
are poſitive and ritual, much more of thoſe impoſitions of men, and tra-
ditions of the elders, which make God’s law ſtrićter than he has made
it. This he proves, (v. 13.) by a paſſage quoted out of Hoſ. 6. 6. I
will have mercy, and not ſacrifice. That moroſe ſeparation from the ſo-
ciety of publicans, which the Phariſees enjoined, was leſ; */. C&
but Chriſt’s converſing with them was more than an act of common
mercy, and therefore to be preferred before it. If to do well ourſelves
is better than ſacrifice, as Samuel ſhews, (1 Sam. 15. 22, 23.) much
more, to do good to others. Chriſt’s converſing with finners is here
called mercy; to promote the converſion of ſouls is the greateſt ačt of
mercy imaginable; it is ſaving a ſoul from death, Jam. 5.20. Obſerve
how Chriſt quotes this, Go ye, and learn what that meaneth. Note, It is
not enough to be acquainted with the letter of ſcripture, but we muſt
Hearn to underſtand the meaning of it. And they have beſt learned the
meaning of the ſcriptures, that have learned how to apply them as a re-
proof to their own faults, and a rule for their own praćtice. This ſcrip-
ture which, Chriſt quoted, ſerved not only to vindicate him, but, [1]
To ſhew wherein, true religion conſiſts ; not in external obſervances; not
in meats and drinks and ſhews of ſančtity : not in little, particular
opinions and doubtful diſputations, but in doing all the good we can to
the bodies and ſouls of others ; in righteouſneſs and peace; in viſiting
the fatherleſs and widows. [2.] To condemn the Phariſaical hypocriſy
of thoſe, who place religion in rituals, more than in morals, ch. 23. 23.
They eſpouſe thoſe forms of godlineſs which may be made conſiſtent
with, and perhaps ſubſervient to, their pride, covetouſneſs, ambition and
malice, while they hate that power of it which is mortifying to thoſe
luſts. \ .
2. He urges the nature and end of his own commiſſion. He muſt keep
to his orders, and proſecute that for which he was appointed to be the
great Teacher; now, ſays he, “I am not come to call the righteous, but
Jinners to repentance, and therefore muſt converſe with publicans.” Ob-
ſerve, (1.) What his errand was ; it was to call to ºrepentance. This
was his firſt text, (ch. 4, 17.) and it was the tendency of all his ſermons.
Note, The goſpel call is a call to repentance; a call to us to change our
mind and to change our way. (2.) With whom his errand lay ; not
with the righteous, but with sinners. That is, [1..] If the children of
men had not been sinners, there had been no occaſion for Chriſt's coming
among them. He is the Saviour, not of man as man, but of man as
Jallen. Had the firſt Adam continued in original righteouſneſs, we had
not needed a ſecond Adam, [2.] Therefore his greatest busingſ, lies
with the greatest ſinners ; the more dangerous the fick man's caſe is, the
more occaſion there is for the phyſician’s help. Chriſt came into the
world to ſave sinners, but eſpecially the chief: (1 Tim. l. 15.) to call
lot thoſe ſo much, who, though finners, are comparatively righteous,
but the worſt of finners.
their finfulneſs, the more welcome will Chriſt and his goſpel be to them;
[3.] The more ſenſible any finners are of |
and every one chooſes to go where his company is defired, not to thoſe
who would rather have his room. Chriſt came not with an expectation of
ſucceeding among the righteous, thoſe who conceit themſelves ſo, and,
therefore, will ſooner be ſick of their Saviour, than ſick of their fins, but
among the convinced, humble sinners ; to them Chriſt will come, for to
them he will be welcome.
14. Then came to him the diſciples of John, ſaying,
Why do we and the Phariſees faſt oft, but thy diſciples
faſt not? 15. And Jeſus ſaid unto them, Can the children
of the bride-chamber mourn, as long as the bridegroom is
with them But the days will come, when the bridegroom |
VoI. I. No. 3.
|ſhall be taken from them, and then ſhall they faſt, 16. No
man putteth a piece of new cloth unto an old garment: for
for themſelves well enough without him, as Laodicea, Rev. 3. it. Thus that which is, put in to fill it ups taketh from the garment,
and the rent is made worſe. 17. Neither do men put new
| wine into old bottles; elſe the bottles break, and the wine
tº gº º runneth out, and the bottles periſh: but they put new
(2.) He proves, that their neceſſity did ſufficiently juſtify his condućt; |
wine into new bottles, and both are preſerved,
The objećtions which were made againſt Chriſt and his diſciples, gave
occaſion to ſome of the moſt profitable of his diſcourſes; thus are the in-
tereſts of truth often, ſerved, even by the oppoſition it meets with from
gainſayers, and thus the wiſdom of Chriſt brings good out of evil. This
is the third inſtance of it in this chapter; his diſcourſe of his power to
forgive ſin, and his readineſs to receive finners, was occaſioned by the
cavils of the Scribes and Phariſees ; ſo here from a refle&tion upon the
condućt of his family, aroſe a diſcourſe concerning his tenderneſs for it.
Obſerve,
I. The objećtion which the diſciples of John made againſt Chriſt’s
diſciples, for not faſting ſo often as they did; which they are charged
with, as another inſtance of the looſeneſs, of their profeſſion, befides that
of eating with publicans and finners; and it is therefore ſuggeſted to
them, that they ſhould change that profeſſion for anothen more ſtrićt. It
appears by the other evangeliſts, (Mark 2, 18, and Luke 5. 33.) that
the diſciples of the Phariſees joined with them, and we have reaſon to
ſuſpect that they inſtigated them, making uſe of John’s diſciples as their
ſpokeſmen, becauſe they, being more in favour with Chriſt and his diſ-
ciples, could do it more plauſibly. Note, It is no new thing for bad
men to ſet good men together by the ears; if the people of God differ
in their ſentiments, deſigning men will take that occaſion to ſow diſcord,
and to incenſe them one againſt another, and alienate them one from an-
other, and ſo make an eaſy prey of them. If the diſciples of John and
of Jeſus claſh, we have reaſon to ſuſpect the Phariſees have been at work
under-hand blowing the coals. Now the complaint is, Why do we and
the Phariſees fast often, but thy diſciples fast not *. It is pity the duties of
religion, which ought to be the confirmations of holy love, ſhould be
made the occaſions of ſtrife and contention ; but they often are ſo, as
here ; where we may obſerve,
1. How they boaſted of their own faſting. We and the Phariſées fºſt
Qften. Faſting has in all ages of the church been conſecrated, upon
ſpecial occaſions, to the ſervice of religion; the Phariſees were much in
it ; many of them kept two faſt-days in a week, and yet the generality of
them were hypocrites and bad men. Note, Falſe and formal profeſſors
often excel others in outward ačts of devotion, and even of mortification.
The diſciples of John fasted often, partly in compliance with their maſ-
ter’s practice, for he came neither eating nor drinking ; (ch. 11, 18.)
and people are apt to imitate their leaders, though not always from the
ſame inward principle ; partly in compliance with their maſter's doćtrine
of repentance. Note, The ſeverer part of religion is often moſt minded by
thoſe that are yet under the diſcipline of the ſpirit, as a ſpirit of bondage,
whereas though theſe are good in their place, we muſt paſs through them
to that life of delight in God and dependence on him, to which theſe
ſhould lead. Now they come to Chriſt to tell him that they fasted often,
at leaſt they thought it often. Note, Most men will proclaim every one
his own goodneſs, Prov. 20. 6. There is a proffeneſs in profeſſors to
brag of their own performances in religion, eſpecially if there be anything
extraordinary in them; nay, and not only to boaſt of them before men,
but to plead them before God, and confide in them as a righteouſneſs. .
2. How they blamed Chriſt’s diſciples for not faſting ſo often as they
did. Thy diſciples fast not. They could not but know, that Chriſt had
inſtructed his diſciples to keep their faſts private, and to manage them-
ſelves ſo as that they might not appear unto men to fast ; and, therefore,
it was very uncharitable in them to conclude that they did not fist, be-
cauſe they did not proclaim their faſts. . Note, We muſt not judge of
people’s religion, by that which falls under the eye and obſervation of
the world. But ſuppoſe it was ſo, that Chriſt’s diſciples did not fast ſo
often or ſo long as they did ; why truly they would therefore have it
thought, that they had more religion in them than Chriſt’s diſciples had.
Note, It is common for vain profeſſors to make themſelves a ſtandard in
religion, by which to try and meaſure perſons and things, as if all who
differed from them were ſo far in the wrong; as if all that did leſs than
they, did too little, and all that did more than they, did too much ;
which is a plain evidence of their want of humility and charity.
3. How they brought this complaint to Chriſt. Note, If Chriſt’s
.diſciples, either by miſſion or commifion, give offence, Chriſt himſelf will
be ſure to hear of it, and be refle&ted upon for it. O Jeſus, are thºſe thy
Christians ? Therefore as we tender the honour of Chriſt, we are con-
cerned to condućt ourſelves well. Obſerve, The quarrel with Chriſt was
brought to the diſciples, (v. 11.) the quarrel with the diſciples was
brought to Chriſt; º i. this is the way of ſowing diſcord, and kil-
ling love, to ſet people againſt miniſters, miniſters againſt people, and one
friend againſt another. - -
II. The apology which Chriſt made for his diſciples in this matter.
Chriſt might have upbraided John’s diſciples with the former part of their
queſtion, Why do ye fast often P “ Nay, you know beſt why you do it;
but the truth is, many abound in external inſtances of devotion, that
ſcarcely do themſelves know why and wherefore.” But he only vindi-
cates the pračtice of his diſciples; when they had nothing to ſay for
themſelves, he had ſomething ready to ſay for them. Note, As it is
wiſdom's honour to be juſtified of all her children, ſo it is her children’s
happineſs to be all juſtified of wiſdom. What we do according to the
precept and pattern of Chriſt, he will be ſure to bear us out in, and we
may with confidence leave it to him to clear up our integrity.
But thou shalt anſver, Lord, for me. Herbert.
Two things Chriſt pleads in defence of their not fasting.
1. That it was not a ſeaſon proper for that duty ; (
children of the bride-chamber mourn, as long as the bridegroom is with them 3
Obſerve, Chriſt’s anſwer is ſo framed, as that it might ſufficiently juſ-
tify the practice of his own diſciples, and yet not condemn the inſtitu-
tion of John, or the pračtice of his diſciples. When the Phariſees fo-
mented this diſpute, they hoped Chriſt would caſt blame, either on his
own diſciples, or on John’s, but he did neither. Note, When at any
time we are unjuſtly cenſured, our care muſt be only to clear ourſelves,
not to recriminate, or throw dirt upon others; and ſuch a variety may
there be of circumſtances, as may juſtify us in our pračtice, without con-
demning thoſe that pračtiſe otherwiſe.
Now his argument is taken from the common uſage of joy and re-
joicing during the continuance of marriage ſolemnities; when all inſtances
of melancholy and ſorrow are looked upon as improper and abſurd, as it
was at Samſon's wedding, Judges 14, 17. Now, (1.) The diſciples of
Chriſt were the children of the bride-chamber, invited to the wedding
feaſt, and welcome there; the diſciples of the Phariſees were not ſo, but
children of the bond-woman, (Gal. 4, 25, 31.) continuing under a diſ-
penſation of darkneſs and terror. Note, The faithful followers of Chriſt,
who have the Spirit of adoption, have a continual feaſt, while they who
have the ſpirit of bondage and fear, cannot rejoice for joy, as other
people, Hoſ. 9. 1. (2.) The diſciples of Chriſt had the bridegroom
with them, which the diſciples of John had not ; their maſter was now
caſt into priſon, and lay there in continual danger of his life, and there-
fore it was ſeaſonable for them to fast ofton. Such a day would come
upon the diſciples of Chriſt, when the bridegroom ſhould be taken from
them, when they ſhould be deprived of his bodily preſence, and then
should they fast. The thoughts of parting grieved them when he was
going, John 16. 6. Tribulation and afflićtion befel them when he was
gone, and gave them occaſion of mourning and praying, that is, of religi-
ous faſting. Note, Jeſus Chriſt is the bridegroom of his Church, and
his diſciples are the children of the bride-chamber. Chriſt ſpeaks of
himſelf to John’s diſciples under this firmilitude, becauſe that John had
uſed it, when he called himſelf a friend of the bridegroom, John 3. 29.
And if they would by this hint call to mind what their maſter then ſaid,
they would anſwer themſelves. [2.] The condition of thoſe who are
the children of the bride-chamber is liable to many changes and alterations
in this world ; they fing of mercy and judgment. [3.] It is merry or
melancholy with the children of the bride-chamber, according as they
have more or leſs of the bridegroom’s preſence. When he is with them,
, the candle of God ſhines upon their head, and all is well ; but when he
is withdrawn, though but for a ſmall moment, they are troubled, and
walk heavily ; the preſence and nearneſs of the ſun makes day and ſum-
mer, his abſence and diſtance, night and winter. Chriſt is all i all to
the church’s joy. [4.] Every duty is to be done in its proper ſeaſon :
See Eccleſ. 7. 14. Jam. 5. 13. There is a time to mourn and a time to
laugh, to each of which we ſhould accommodate ourſelves, and bring
forth fruit in due ſeaſon. In faſts, regard is to be had to the methods
of God’s grace towards us ; when he mourns to us, we muſt lament ; and
alſo to the diſpenſations of his providence concerning us; there are times
when the Lord God calls to weeping and mourning ; regard is likewiſe to
be had to any ſpecial work before us, ch. 17, 21. Aćts 13, 2.
v. 15.) Can the
ST. MATTHEW, Ix.
|
|
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The Ruler's Application to Chriſt,
2. That they had not ſtrength ſufficient for that duty. This is ſet
forth in two finilitudes, one, of putting new cloth into an old garment,
which does but pull the old to pieces; (v. 16.) the other of putting
new wine into old bottles, which does but burſt the bottles, v. 17. Chriſt’s
diſciples were not able to bear theſe ſevere exerciſes ſo well as thoſe of
John and of the Phariſees, which the learned Dr. Whitby gives this
reaſon for : There were among the Jews not only ſeóts of the Phariſees
| and Eſſenes, who led an auſtere life, but alſo ſchools of the prophets, who
frequently lived in mountains and deſerts, and were many of them Naza.
rites ; they had alſo private academies to train men up in a ſtrićt diſci-
pline ; and poſſibly from theſe many of John's diſciples might come, and
many of the Phariſees ; whereas Chriſt’s diſciples, being taken immedi-
diately from their callings, had not been uſed to ſuch religious auſteri-
ties, and were unfit for them, and would by them be rather unfitted for
their other work. Note, (1.) Some duties of religion are harder and
more difficult than others, like new cloth, and new wine, which require
moſt intenſeneſs of mind, and are moſt diſpleaſing to fleſh and blood ;
ſuch are religious faſting and the duties that attend it. (2.) The beſt
of Chriſt’s diſciples paſs through a ſtate of infancy; all the trees in
Chriſt’s garden are not of a growth, nor all his ſcholars in the ſame form ;
there are babes in Christ and grown men. (3.) In the injoining of
religious exerciſes, the weakneſs and infirmity of young Chriſtians ought
to be confidered : as the food provided for them muſt be ſuch as is pro-
per for their age, (1 Cor. 3. 2. Heb. 5, 12.) ſo muſt the work be that
is cut out for them. Chriſt would not ſpeak to his diſciples that which
they could not then bear, John 16. 12. Young beginners in religion.
muſt not be put upon the hardeſt duties at firſt, leſt they be diſcouraged.
Such as was God’s care of his Iſrael, when he brought them out of
Tºgypt, not to lead them by the way of the Philiſtines, (Exod. 13. 17,
18.) and ſuch as was Jacob’s care of his children and cattle, not to over-
drive them ; (Gen. 33. 13.), ſuch is Chriſt’s care of the little ones of
his family, and the lambs of his flock, he gently leads them : for want
of this care, many times, the bottles break and the wine is ſpilled; the pro-
feſſion of many miſcarries and comes to nothing, through indiſcretion at
firſt. Note, There may be over-doing even in well-doing, a being righ-
teous over-much; and ſuch an over-doing as may prove an undoing through.
the ſubtilty of Satan.
18. While he ſpake theſe things unto them, behold,
there came a certain ruler, and worſhipped him, ſaying,
My daughter is even now dead; but come and lay thy
hand upon her, and ſhe ſhall live. 19. And Jeſus aroſe,
and followed him, and ſo did his diſciples. 20. (And, be-
hold, a woman which was diſeaſed with an iſſue of blood,
twelve years, came behind him, and touched the hem of
his garment: 21. For ſhe ſaid within herſelf, If I may
but touch his garment, I ſhall be whole. 22. But Jeſus
turned him about, and when he ſaw her, he ſaid, Daugh-
ter, be of good comfort; thy faith hath made thee whole.
And the woman was made whole from that hour.) 23.
And when Jeſus came into the ruler’s houſe, and ſaw the
minſtrels and the people making a noiſe, 24. He ſaid
unto them, Give place : for the maid is not dead, but
ſleepeth. And they laughed him to ſcorn. 25. But when
the people were put forth, he went in, and took her by
the hand, and the maid aroſe. 26. And the fame hereof.
went abroad into all that land.
We have here two paſſages of ſtory put together; that of the raiſing
of Jairus’ daughter to life, and that of the curing of the woman that had
the bloody ſite, as he was going to Jairus’ houſe, which is introduced in
a parentheſis, in the midſt of the other; for Chriſt’s miracles were thick.
ſown, and interwoven ; the work of him that ſent him was his daily work.
He was called to do theſe good works from ſpeaking the things fore-
going, in anſwer to the cavils of the Phariſees, v. 18. While he ſpake
thºſe things : and we may ſuppoſe it a pleaſing interruption given to
that unpleaſant work of diſputation, which though ſometimes needful,
a good man will gladly leave, to go about a work of devotion or charity.
Here is,
I. The ruler’s addreſs to Chriſt, v. 18, 4 certain, ruler, a ruler of
ST, MATTHEW, IX.
The Iſſue of Blood Healed.
the ſynagogue, came and worſhipped him. Have any of the rulers le.
iieved on him 2 Yes, here was one, a church ruler, whoſe faith condemned
the unbelief of the reſt of the rulers. This ruler had a little daughter,
of twelve years old, juſt dead, and this breach made upon his family com-
forts was the occaſion of his coming to Chriſt. Note, In trouble we
ſhould viſit God: the death of our relations ſhould drive us to Chriſt,
who is our life; it is well if any thing will do it. When afflićtion is in
our families, we muſt not fit down aſtoniſhed, but, as Job, fall down and ||
worship. Now obſerve,
1. His humility in this addreſs to Chriſt.
to Chriſt himſelf, and did not ſend a ſervant. Note, It is no diſparage-
ment to the greateſt rulers, perſonally to attend on the Lord Jeſus. He
worshipped him, bowed the knee to him, and gave him all imaginable
reſpect. Note, They that would receive mercy from Chriſt muſt give
honour to Chriſt. r
2. His faith in this addreſs; “My daughter is even now dead, and
though any other phyſician would now come too late, (nothing more
abſurd than post mortem medicina—medicine after death,) yet Chriſt
comes not too late; he is a phyſician after death, for he is the reſurrec-
tion and the life : 0 come then, and lay thy hand upon her, and she shall
live.” This was quite above the power of nature, (a privatione ad ha-
bitum non datur regrºſſils—life once lost cannot be restored, ) yet within
the power of Chriſt, who has life in himſelf, and quickeneth whom he will.
Now Chriſt works in an ordinary way, by nature and not against it, and,
therefore, we cannot in faith bring him ſuch a requeſt as this ; while
there is life there is hope, and room for prayer : but when our friends
are dead, the caſe is determined ; we shall go to them, but they shall
not return to us. But while Chriſt was here upon earth working mi-
racles, ſuch a confidence as this was not only allowable but very com-
mendable. *
II. The readineſs of Chriſt to comply with his addreſs, v. 19. Jeſús
immediately aroſe, left his company, and followed him ; he was not only
willing to grant him what he defired, in raiſing his daughter to life, but
to gratify him ſo far as to come to his houſe to do it. Surely he never
Jaid to the ſeed of Jacob, Seek ye me in vain. He denied to go along
with the nobleman, who ſaid, Sir, come down, ere my child die, (John 4.
48,49, 50.) yet he went along with the ruler of the ſynagogue, who
ſaid, Sir, come down, and my child shall live. The variety of methods
which Chriſt took in working his miracles, is perhaps to be attributed to
the different frame and temper of mind, which they were in who applied
to him, which he who ſearched the heart, perfeótly knew, and accommo-
dated himſelf to. He knows what is in man, and what courſe to take
with him.
whom he had choſen for his conſtant companions; it was not for ſtate,
or that he might come with obſervation, that he took his attendants
with him, but that they might be the witneſſes of his miracles, who were
hereafter to be the preachers of his doćtrine.
III. The healing of the poor woman’s bloody iſſue. I call her a
poor woman, not only becauſe her caſe was piteous, but becauſe, though
ſhe had ſomething in the world, ſhe had ſpent it all upon physicians, for
the cure of her diſtemper, and was never the better; which was a double
aggravation of the miſery of her condition, that ſhe had been full, but
He came with his errand
was now empty; and that ſhe had impoveriſhed herſelf for the recovery |
of her health, and yet had not her health neither. This woman was diſ.
aſſed with a constant iſſue of blood twelve years ; (v. 20.) a diſeaſe,
which was not only weakening and waſting, and under which the body
muſt needs languiſh ; but which alſo rendered her ceremonially unclean,
and ſhut her cut from the courts of the Lord’s houſe ; but it did not cut
her off from approaching to Chriſt. She applied herſelf to Chriſt, and
received mercy from him, by the way, as he followed the ruler, whoſe
daughter was dead, to whom it would be a great encouragement, and a
help to keep up his faith in the power of Chriſt. So graciouſly does
Chriſt confider the frame, and conſult the caſe, of weak believers 1
Obſerve, *
1. The woman’s great faith in Chriſt, and in his power. Her diſeaſe
was of ſuch a nature, that her modeſty would not ſuffer her to ſeek openly
to Chriſt for a cure, as others did, but by, a peculiar impulſe of the
Spirit of faith, ſhe believed him to have ſuch an overflowing fulneſs of
healing virtue, that the very touch of his garment would be her cure.
This, perhaps, had ſomething of fancy mixed with faith : for ſhe had no
Precedent for this way of application to Chriſt, unleſs, as ſome think,
ſhe had an eye to the raiſing of the dead man by the touch of Eliſha’s
bones, 2 Kings 13. 21. But what weakneſs of understanding there was
* it, Chriſt was pleaſed to overlook, and to accept the fincerity and
And obſerve, when Jeſus followed him, ſo did his diſciples,
ſtrength of her faith; for he eateth the honey-comb with the honey, Cant.
4, 11. She believed ſhe ſhould be healed, if ſhe did but touch the very
hem of his garment, the extremity of it. Note, There is virtue in every
thing that belongs to Chriſt. The holy oil with which the high-prieſt
was anointed, ran down to the ſkirts of his garments, Pſ. 133. 2. Such
a fulneſs of grace is there in Chriſt, that from it we may all receive,
John 1. 16. - . . .
2. Chriſt's great favour to this woman. He did not ſuſpend (as he
might have done) his healing influences, but ſuffered this baſhful patient
to ſteal a cure unknown to any one elſe, though ſhe could not think to
do it unknown to him. ... And now ſhe was well content to be gone, for
ſhe had what ſhe came for, but Chriſt was not willing to let her go ſo;
he will not only have his power magnified in her cure, but his grace
magnified in her comfort and commendation : the triumphs of her faith
muſt be to her praiſe and honour. He turned about to ſee for her, (v. 22.)
and ſoon diſcovered her, . Note, It is great encouragement to humble
Chriſtians, that they who hide themſelves from men, are known to Chriſt,
who ſees in ſecret their applications to heaven when moſt private. Now
here, - -
(1.) He puts gladneſs into her heart, by that word, Daughter, be of
good comfort. She feared being chidden for coming clandeſtinely, but
ſhe is encouraged. [1..] He calls her daughter, for he ſpoke to her with
the tenderneſs of a father, as he did to the man ſick of the palſy, (v. 2.)
whom he called ſon. Note, Chriſt has comforts ready for the daughters
of Zion, that are of a ſorrowful ſpirit, as Hannah was, 1 Sam. 1. 15. Be-
lieving women are Chriſt’s daughters, and he will own them as ſuch.
[2.]. He bids her be of good comfort ; ſhe has reaſon to be ſo, if Chriſt
own her for a daughter. Note, The ſaints’ conſolation is founded in
their adoption. His bidding her be comforted, brought comfort with it,
as his ſaying be ye whole, brought health with it. Note, It is the will of
Chriſt that his people ſhould be comforted, and it is his prerogative to
command comfort to troubled ſpirits. He creates the fruit of his lips,
peace, Iſa. 57. 19. -
(2.) He puts honour upon her faith. That grace of all others gives
moſt honour to Chriſt, and therefore he puts moſt honour upon it : Thy
Jaith has made thee whole. Thus, by faith, she obtained a good report.
And as of all graces Chriſt puts the greateſt honour upon faith, ſo of all
believers he puts the greateſt honour upon thoſe that are moſt humble;
as here on this woman, who had more faith than ſhe thought ſhe had.
She has reaſon to be of good comfort, not only becauſe ſhe was made
whole, but becauſe her faith had made her whole ; that is, [1..] She was
ſpiritually healed ; that cure was wrought in her which is the proper
fruit and effect of faith, the pardon of fin and the work of grace. "Note,
We may then be abundantly comforted in our temporal mercies, when
they are accompanied with thoſe ſpiritual bleſfings that reſemble them :
our food and raiment will be comfortable, when by faith we are fed with
the bread of life, and clothed with the righteouſneſs of Jeſus Christ : our
reſt and ſleep will be comfortable, when, by faith, we repoſe in God,
and dwell at eaſe in him : our health and proſperity will be comfortable,
when, by faith, our ſouls proſper and are in health. See Iſa. 38. 16, 17.
[2.] Her bodily cure was the fruit of faith, of her faith, and that made
it a happy, comfortable cure indeed. They out of whom the devils were
caſt, were helped, by Chriſt’s ſovereign power ; ſome by the faith of .
others; º v. 2.) but it is thy faith that has made thee whole. Note,
Temporal mercies are then comforts indeed to us, when they are received
by faith. If, when in purſuit of mercy, we prayed for it in faith, with
an eye to the promiſe, and in dependence upon that, if we defined it for
the ſake of God’s glory, and with a refignation to God’s will, and have
our hearts enlarged by it in faith, love, and obedience, we may then ſay,. .
it was received by faith. t
IV. The poſture in which he found the ruler's houſe, v. 13. He ſaw
the people, and the minstrels, or muſicians, making a noiſe. The houſe
was in a hurry; ſuch work does death make, when it comes into a fa-
mily; and, perhaps, the neceſſary cares that ariſe at ſuch a time, when.
our dead is to be decently buried out of our fight, give ſome uſeful di-
verſion to that grief which is apt to prevail and play the tyrant. The
people in the neighbourhood came together to condole on account of
the loſs, to comfort the parents, to prepare for, and attend on, the fu-
neral, which the Jews were not wont to defer long. The muſicians
were among them, according to the cuſtom of the Gentiles, with their
doleful, melancholy tunes, to increaſe the grief, and ſtir up the lamenta-
tions of thoſe that attended on this occaſion ; as (they ſay) is uſual
among the Iriſh, with their Ahone, Ahone. Thus they indulged, a
paſſion that is apt enough of itſelf to grow intemperate, and affected to
sº
St. MATTHEW, IX.
Jºrrow as thoſe that had no hope. See how religion provides. cordials,
where irreligion adminiſters corroſives. Heathemiſm aggravates that
Or perhaps theſe muſicians |
grief which Chriſtianity ſtudies to aſſuage. -
endeavoured on the other hand to divert the grief and exhilarate the
family; but as vinegar upon nitre, ..ſº is he that ſings ſongs to a heavy
heart. Obſerve, The parents, who were immediately touched with the
afflićtion, were filent, while the people and minſtrels, whoſe lamentations
were forced, made ſuch a noiſe. Note, The loudeſt grief is not always
the greateſt; rivers are moſt noiſy where they run ſhallow. Ille dolet
were, qui/?ne teſte dolet—That grief is moſt ſincere, which ſhuns obſervation.
But notice is taken of this to ſhew that the girl was really dead, in the
undoubted apprehenſion of all about her. .." f
V. The rebuke that Chriſt gave to this hurry and noiſe, v. 24. He
ſaid, Give place. Note, Sometimes, when the ſorrow of the world pre-
vails, it is difficult for Chriſt and his comforts to enter. They that
harden themſelves in ſorrow, and, like Rachel, refuſe to be conſorted,
ſhould think they hear Chriſt ſaying to their diſquieting thoughts, Give
place : “Make room for him who is the conſolation of Iſrael, and brings
with him ſtrong conſolations, ſtrong enough to overcome the confuſion
and tyranny of theſe worldly griefs, if he may but be admitted into the
ſoul.” He gives a good reaſon why they ſhould not thus diſquiet them-
felves and one another; The maid is not dead, but ſleepeth. 1. This was
eminently true of this maid, that was immediately to be raiſed to life;
ſhe was really dead, but not ſo to Chriſt, who knew within himſelf what
he would do, and could do, and who had determined to make her death
but as a ſleep. There is little more difference between ſleep and death,
but in continuance ; whatever other difference there is, it is but a dream.
This death muſt be but of ſhort continuance, and therefore is but a ſleep,
like one night’s reſt. He that quickens the dead, may well call the
things which be not as though they were, Rom. 4. 17. 2. It is in a
fenſe true of all that die, chiefly of them that die in the Lord. Note,
(1.) Death is a ſleep. All nations and languages, for the ſoftening of
that which is ſo dreadful, and withal ſo unavoidable, and the reconciling
of themſelves to it, have agreed to call it ſo. It is ſaid, even of the
wicked kings, that they ſlept with their fathers; and of thoſe that ſhall
ariſe to everlaſting contempt, that they ſleep in the duſt, Dan. 12. 2.
It is not the ſleep of the ſoul ; its activity ceaſes not, but the ſleep of
the body, which lies down in the grave, ſtill and filent, regardleſs and
diſregarded, wrapt up in darkneſs and obſcurity. Sleep is a ſhort death,
and death a long ſleep. But the death of the righteous is in a ſpecial
manner to be looked upon as a ſleep, Iſa. 57. 2. They ſleep in Jeſus;
(1 Theſſ. 4. 14.) they not only reſt from the toils and labours of the
day, but rest in hope of a joyful waking again in the morning of the re-
ſurre&tion, when they ſhall wake refreſhed, wake to a new life, wake to
be richly dreſſed and crowned, and wake to ſleep no more. (2.) The con-
ſideration of this ſhould moderate our grief at the death of our dear re-
lations : “ ſay not, they are lost; no, they are but gone before: ſay not,
they are ſlain ; no, they are but fallen aſleep; and the apoſtle ſpeaks of
it as an abſurd thing to imagine, that they that are fallen qſleep in Christ
are perished ; (1 Cor. 15. 18.) give place, therefore, to thoſe comforts
which the covenant of grace miniſters, fetched from the future state, and
the glory to be revealed.”
Now could it be thought that ſuch a comfortable word as this, from
the mouth of our Lord Jeſus, ſhould be ridiculed as it was 2 They laughed
him to ſcorn. Theſe people lived in Capernaum, knew Chriſt’s cha-
raćter, that he never ſpake a raſh or fooliſh word ; they knew how
many mighty works he had done; ſo that if they did not underſtand what
he meant by this, they might at leaſt have been filent in expectation of the
iſſue. Note, The words and works of Chriſt which cannot be under-
ſtood, yet are not therefore to be deſpiſed. We muſt adore the myſtery
of divine ſayings, even when they ſeem to contradićt what we think our-
ſelves moſt conſident of. Yet even this tended to the confirmation of
the miracle : for it ſeems ſhe was ſo apparently dead, that it was thought
a very ridiclous thing to ſay otherwiſe.
VI. The raiſing of the damſel to life by the power of Chriſt, v. 25.
The people were put forth. Note, Scorners that laugh at what they ſee
and hear that is above their capacity, ar- "ot proper witneſſes of the
wonderful works of Chriſt, the glory of whic' lies not in pomp, but in
power. The widow’s ſon at Nain, and Lazarus were raiſed from the
dead openly, but this damſel privately ; for Capernaum, that had ſlighted
the leſſer miracles of reſtoring health, was unworthy to ſee the greater,
of reſtoring life; theſe pearls were not to be caſt before thoſe that would
Arample them under their feet.
Chriſt went in and took her by the hand, as it were to awake her, and
Jollowed him, as beggars do, with their inceſſant cries, v. 27.
jaith comes by hearing.
The Ruler’s Daughter reſtored to Life.
to help her up, proſecuting his own metaphor of her being aſleep. The
high-prieſt, that typified Chriſt, was not to come near the dead, (Lev.
21. 10, 11.) but Chriſt touched the dead. The Levitical prieſthood
leaves the dead in their uncleanneſs, and therefore keeps at a diſtance
from them, becauſe it cannot remedy them; but Chriſt having power to
raiſe the dead, is above the infection, and therefore is not ſhy of touch-
.# them. He took her by the hand, and the maid aroſé. So eaſily, ſo
effectually was the miracle wrought ; not by prayer, as Elijah did,
(1 Kings 17. 21.) and Eliſha, (2 Kings 4.33.) but by a touch. They
| did it as ſervants, he as a Son, as a God, to whom belong the iſſues from
death. Note, Jeſus Chriſt is the Lord of ſouls, he commands them forth;
and commands them back, when, and as he pleaſes. Dead ſouls are not
raiſed to ſpiritual life, unleſs Chriſt take them by the hand ; it is done in
the day of his power. He helps us up, or we lie ſtill.
VII. The general notice that was taken of this miracle, though it
was wrought privately ; v. 26, the fame thereof went abroad into all that
land; it was the common ſubjećt of diſcourſe. Note, Chriſt’s works are
more talked of than conſidered and improved. And doubtleſs, they that
heard only the report of Chriſt’s miracles, were accountable for that as
well as they that were eye-witneſſes of them. Though we at this diſ-
tance have not ſeen Chriſt’s miracles, yet having an authentic hiſtory of ,
them, we are bound, upon the credit of that, to receive his doćtrine ;
and bleſſed are they that have not ſeen, and yet have believed, John 20. 29.
27. And when Jeſus departed thence, two-blind men
followed him, crying, and ſaying, Thou ſon of David, have
mercy on us. 28. And when he was come into the houſe,
the blind men came to him : and Jeſus faith unto them,
Believe ye that I am able to do this? They ſaid unto him,
Yea, Lord. 29. Then touched he their eyes, ſaying, Ac-
cording to your faith, be it unto you. 30. And their eyes
were opened; and Jeſus ſtraitly charged them, ſaying, See
that no man know it. 31. But they, when they were de-
parted, ſpread abroad his fame in all that country. 32.
As they went out, behold, they brought to him a dumb
man poſſeſſed with a devil. 33. And when the devil was
caſt out, the dumb ſpake : and the multitudes marvelled,
ſaying, It was never ſo ſeen in Iſrael. 34. But the Phari-
ſees ſaid, He caſteth out devils, through the prince of the

devils. -
In theſe verſes we have an account of two more miracles wrought to-
gether by our Saviour.
I. The giving of fight to two blind men, v. 27... 31. Chriſt is the
fountain of light as well as life, and, as by raiſing the dead, he ſhewed
himſelf to be the ſame that at firſt breathed into man the breath of life, ſo,
by giving fight to the blind, he ſhewed himſelf to be the ſame that at firſt
commanded the lighl to shine out of darkneſs. Obſerve,
1. The importunate addreſs of the blind men to Chriſt. He was re-
turning from the ruler’s houſe to his own lodgings, and theſe blind men.
He that
cured diſeaſes ſo eaſily, ſo effečtually, and, withal, at ſo cheap a rate,
ſhall have patients enough. As for other things, ſo he is famed for an
oculiſt. Obſerve,
(1.) The title which theſe blind men gave to Chriſt; Thou Son of
David, have mercy on us. The promiſe made to David, that of his loins
the Meſfiah ſhould come, was well known, and the Meſfiah was therefore
commonly called the Son of David. At this time there was a general ex-
pećtation of his appearing ; theſe blind men know, and own, and pro-
claim it in the ſtreets of Capernaum, that he is come, and that this is he ;
which aggravates the folly and fin of the chief prieſts and Phariſees who
denied and oppoſed him. They could not ſee him and his miracles, but
Note, They who, by the providence of God,
are deprived of bodily fight, may yet, by the grace of God, have the
eyes of their understanding ſo enlightened, as to diſcern thoſe great things
of God, which are hid from the wiſe and prudent.
(2.) Their petition, Have mercy on us. It was foretold that the Son
of David ſhould be merciful, (Pſ, 72. 12, 13.) and in him shines the
tender mercy of our God, Luke 1, 78. Note, Whatever our neceſſities
* *
* The Blind and fumb reſtored.
t
: ' ' - a * ... :
ST. MATTHEw, IX.
and burdens. are, we need no more for ſupply and ſupport, than a ſhare,
in the mercy of our Lord Jeſus. Whether he heal us or no, if he have
mercy on us, we have enough as to the particular inſtances and methods
of mercy, we may ſafely and wiſely refer ourſelves to the wiſdom of
Chriſt. They did not each of them ſay for himſelf, Have mercy on me,
but both for one another, Have mercy on us. Note, It becomes thoſe
that are under the ſame afflićtion, to concur in the ſame prayers for re-
lief. Fellow-ſufferers, ſhould be joint-petitioners. In Chriſt there is
enough for all. * - s N * * * tº .
(8.) Their importunity in this requeſt; they followed him, crying. It
ſeems, he did not take notice of them at firſt, for he would try their
faith, which he knew to be ſtrong; would quicken their prayers, and
mäke his cures the more valued, when they did not always come at the
firſt word; and would teach us to continue instant in prayer, always to
pray, and not to faint ; and, though the anſwer do not come preſently,
yet to wait for it, and to follow providence, even in thoſe ſteps and out-
goings of it which ſeem to neglečt or contradićt our prayers. Chriſt
would not heal them publicly in the ſtreets, for this was a cure he would
have kept private, (v. 30.) but when he came into the houſe, they fol-
towed him thither, and came to him. Note, Chriſt’s doors are always
open to believing and importunate petitioners ; it ſeemed rude in them |
to ruſh into the houſe after him, when he defired to retire : but, ſuch is the
tenderneſs of our Lord Jeſus, that they were not more bold than welcome.
2. The confeſſion of faith, which Chriſt drew from them upon this oc-
caſion. When they came to him for mercy, he aſked them, Believe ye
that I am able to do this 2 Note, Faith is the great condition of Chriſt’s
favours. They who would receive the mercy of Chriſt, muſt firmly be-
licve the power of Chriſt. What we would have him do for us, we muſt
be fully aſſured that he is able to do. They followed Chriſt, and followed
him crying, but the great queſtion is, Do ſº believe 2 Nature may work
fervency, but it is only grace that can work faith; ſpiritual bleſfings are
obtained only by faith. They had intimated their faith in the office of
Chriſt as Son of David, and in his mercy; but Chriſt demands likewiſe
a profeſſion of faith in his power. Believe ye that I am able 2 Note,
Chriſt will have the glory of his power aſcribed to him, by all thoſe who
hope to have the benefit of it. Believe ye that I am able to do this ; to
beſtow this favour : to give fight to the blind, as well as to cure the
palſy and raiſe the dead 2 Note, It is good to be particular in the exer.
ciſe of faith, to apply the general aſſurances of God’s power and good-
will and the general promiſes, to our particular exigencies. All shall work
jor good, and if all, then this. “ Believe ye that I am able, not only to
prevail with God for it, as a prophet, but that I am able to do it by my
own power º’ This will amount to their belief of his being not only the
Son of David, but the Son of God; for it is God’s prerogative to open the
eyes of the blind; (Pſ. 146, 8,) he makes the ſeeing eye, Exod. 4. 11.
Job was eyes to the blind ; (Job 29, 15.) was to them inſtead of eyes,
but he could not give eyes to the blind. Still it is put to us, Believe we
that Christ is able to do for us, by the power of his merit and interceſſion
in heaven, of his Spirit and grace in the heart, and of his providence and
dominion in the world 2 To believe the power of Chriſt, is not only to
aſſure ourſelves of it, but to commit ourſelves to it, and encourage our-
ſelves in it. . . *
To this queſtion they give an immediate anſwer, without heſitation ;
they ſaid, 2 ea, Lord. Though he had kept them in ſuſpenſe a while,
and had not helped them at firſt, they honeſtly imputed that to his wiſ.
dom, not to his weakneſs, and were ſtill confident of his ability. Note,
The treaſures of mercy that are laid up in the power of Chriſt, are laid
out and wrought for thoſe that trust in him, Pſ. 31. 19.
3. The cure that Chriſt wrought on them; he touched their eyes,
v. 29. This he did to encourage their faith, which, by his delay, he had
tried, and to ſhew that he gives fight to blind ſouls by the operations
of his grace accompanying the word, anointing the eyes with eyesſalve ;
and he put the cure upon their faith, According to your faith be it unto
Mou. When they begged for a cure, he inquired into their faith, (v. 28.)
Believe ye that I am able P He did not inquire into their wealth, whether |
they were able to pay him for a cure; nor into their reputation, ſhould
he get credit by curing them : but into their faith; and now they had
profeſſed their faith, he referred the matter to that ; “I know you do
believe, and the power you believe in ſhall be exerted for you ; Accord-
*g to your faith be it unto you.” . This ſpeaks, (1.) His knowledge of
the fincerity of their faith, and his acceptance and approbation of it.
Note, It is a great comfort to true believers, that Jeſus Chriſt knows
their faith, and is well pleaſed with it. Though it be weak, though others
do not diſcern it, though they themſelves are ready to queſtion it, it is
Vol. IV. No. 75.
known to him. (2.) His infiſting upon their faith as neceſſary; * if
you believe, take what you come for.” Note, They who apply them-
ſelves to Jeſus Chriſt, ſhall be dealt with according to their faith; not
according to their fancies, nor according to their profeſſion, but accord-
ing to their faith; that is, unbelievers cannot expećt to find any favour
with God, but true believers may be ſure to find all that favour which
is offered in the goſpel; and our comforts ebb or flow, according as our
faith is ſtronger or weaker; we are not ſtraitened in Chriſt, let us not
then be ſtraitened in ourſelves. - &
4. The charge he gave them to keep it private, (v. 30.) See that no
man know it. He gave them this charge, (1.) To ſet us an example
of that humility and lowlineſs of mind, which he would have us to learn
of him. Note, In the good we do, we muſt not ſeek our own praiſe,
but only the glory of God: It muſt be more our care and endeavour to
| be uſeful, than to be known and obſerved to be ſo, Prov. 20. 6.-
25, 27. Thus Chriſt ſeconded the rule he had given, Let not thy left
hand know what thy right hand doth, (2.) Some think that Chriſt, in
keeping it private, ſhewed his diſpleaſure againſt the people of Caper-
naum, who had ſeen ſo many miracles, and yet believed not. Note, The
filencing of thoſe who ſhould proclaim the works of Chriſt, is a judgment
to any place or people; and it is juſt with Chriſt, to deny the means of
convićtion to thoſe that are obſtinate in their infidelity; and to ſhroud
the light from thoſe, that ſhut their eyes againſt it. (3.) He did it in
diſcretion for his own preſervation; becauſe the more he was proclaimed,
the more jealous would the rulers of the Jews be of his growing intereſt
among the people. (4.) Dr. Whitby gives another reaſon, which is
very confidérable, why Chriſt ſometimes concealed his miracles, and after-
wards forbid the publiſhing of his transfiguration; becauſe he would not
indulge that pernicious conceit which obtained among the Jews, that their
Meſfiah ſhould be a temporal prince, and ſo give occaſion to the people
to attempt the ſetting up of his kingdom, by tumults and ſeditions, as
they offered to do, Jolin 6.15. But when, after his reſurre&tion (which
was the full proof of his miſſion) his ſpiritual kingdom was ſet up, then
that danger was oyer, and they muſt be publiſhed to all nations. And he
obſerves, that the miracles which Chriſt wrought among the Gentiles
and the Gadarenes, were ordered to be publiſhed, becauſe with them
there was not that danger. -
But honour is like the ſhadow, which, as it flees from thoſe that follow
it, ſo it follows thoſe that flee from it; (v. 31.) They ſpread abroad his
fame. This was more an ačt of zeal, than of prudence; and though it
may be excuſed as honeſtly meant for the honour of Chriſt, yet it cannot
be juſtified, being done againſt a particular charge. Whenever we profeſs
to direct our intention to the glory of God, we muſt ſee to it that the
aćtion be according to the will of God.
II. The healing of a dumb man, that was poſſed with a devil.
here obſerve, - -
1. His caſe, which was very ſad. He was under the power of the
devil in this particular inſtance, that he was diſabled from ſpeaking,
v. 32. See the calamitous ſtate of this world, and how various the afflic-
tions of the afflićted are : We have no ſooner diſmiſſed two blind men,
but we meet with a dumb man. How thankful ſhould we be to God
for our fight and ſpeech See the malice of Satan againſt mankind, and
how many ways he ſhews it ! This man’s dumbneſs was the effect of his
being poſſeſſed with a devil; but it was better he ſhould be unable to ſay
any thing, than be forced to ſay, as thoſe demoniacs did, (ch. 8. 29.)
What have we to do with thee P Of the two, better a dumb devil than a
blaſpheming one. When the devil gets poſſeſſion of a ſoul, it is made
filent as to any thing that is good ; dumb in prayers and praiſes, which
the devil is a ſworn enemy to. This poor creature they brought to Christ,
who entertained not only thoſe that came of themſelves in their own faith,
but thoſe that were brought to him by their friends in the faith of others.
Though the juſt shall live eternally by his faith, yet temporal mercies may
be beſtowed on us with an eye to their faith who are interceſſors on our
behalf. They brought him in juſt as the blind man went out. See how
unwearied Chriſt was in “doing good ; how cloſely one good work fol-
lowed another Treaſures of mercy, wondrous mercy, are hid in him ;
which may be continually communicated, but can never be exhauſted.
2. His cure, which was very ſudden, (v. 33.) When the devil was
cast out, the dumb./pake. Note, Chriſt’s cures ſtrike at the root, and re-
move the effect by taking away the cauſe: they open the lips, by break-
ing Satan’s power in the ſoul. In ſanétification he heals the waters by
caſting ſalt into the ſpring. When Chriſt, by his grace, casts the devil
And
out of a ſoul, preſently the dumb ſpeaks. When Paul was converted, be-
hold, he prays ; then the dumbſpake.
X
*. • . I $ - t
. . ; *** . . . . . .
3. The conſequences of this cure.
(1.) The multitudes marvelled; and well they might; though jew
believed, many wondered. The admiration of the common people is ||
fooner raiſed than any other affection. It was foretold, that the new
fong, the New Teſtament ſong, ſhould be ſung for marvellous works,
Pſ. 98. 1. They ſaid, It was never ſo ſeen in Iſrael, and therefore never
ſo ſeen any where; for no peóple expérienced ſuch wonders of mercy, as
Iſrael did. ' There had been thoſe in Iſrael’ that were famous for work-
ing miracles, but Chriſt excelled them all. The miracles Moſes wrought,
had reference to Iſrael as a people, but Chriſt’s were brought home to
particular perſons. . . . . . . . . .
(2.) The Phariſees blaſphemed, v. 34. When they could not gainſay
the convincing evidence of theſe miracles, they fathered them upon the
devil, as if they had been wrought by compáčt and colluſion ; he casteth
out devils (ſay they) by the prince of the devils—a ſuggeſtion horrid be-
yond expreſſion ; we ſhall hear more of it afterwards, and Chriſt’s anſwer
to it ; (ch. 12. 25.) only obſerve here, how evil men and ſeducers war
worſe and worſe, (2 Tim. 3. 13.) and it is both their fin and their pu-
niſhment. Their quarrels with Chriſt for taking upon him to forgive
Jºn, (v. 3.) for converſing with publicans and ſinners, (v. 11.), for not
fasting, (v. 14.) though ſpiteful enough, yet had ſome colour of piety,
purity, and devotion in them ; but this (which they are left to, to puniſh
them for thoſe,) breathes nothing but malice and falſehood, and helliſh
enmity in the higheſt degree ; it is diaboliſm all over, and was therefore
juſtly pronounced unpardonable. Becauſe the people märvelled, they
º ſay ſomething to diminiſh the miracle, and this was all they could
ay. . . . . . . . . . .
35. And Jeſus went about all the cities and villages,
teaching in their ſynagogues, and preaching the goſpel of
the kingdom, and healing every ſickneſs, and,every diſeaſe
among the people. 36. But when he ſaw the multitudes,
he was moved with compaſſion on them, becauſe they
fainted, and were ſcattered abroad, as ſheep having no
ſhepherd. 37. Then ſaith he unto his diſciples, The harveſt
truly is plenteous, but the labourers are few : 38. Pray ye
therefore the Lord of the harveſt, that he will ſend forth
labourers into his harveſt.
Here is, - -
I. A concluſion of the foregoing account of Chriſt’s preaching and
miracles; (v. 35.) He went about all the cities teaching and healing.
This is the ſame we had before, ch. 4. 23. There it uſhers in the more
particular record of Chriſt’s preaching, (ch. 5, 6, and 7.) and of his cures,
(ch. 8, and 9.) and here it is elegantly repeated in the cloſe of theſe in-
ſtances, as the quoderat demonstrandun—the point to be proved; as if the
evangeliſt ſhould ſay, “Now I hope, I have made it out, by an induc-
tion of particulars, that Chriſt preached and healed; for you have had
the heads of his ſermons, and ſome few inſtances of his cures, which
were wrought to comfirm his doćtrine; and theſe were written that you
tnight believe.” Some think that this was a ſecond perambulation in Ga-
lilee, like the former ; he viſited again thoſe whom he had before preached
to. Though the Phariſees cavilled at him and oppoſed him, he went on
with his work; he preached the goſpel of the kingdom. He told them of
a kingdom of grace and glory, now to be ſet up under the government
of a Mediator; this was goſpel indeed, good news, glad tidings of great
Joy.
Obſerve how Chriſt in his preaching had reſpect,
1. To the private towns, He viſited not only the great and wealthy
cities, but the poor, obſcure villages; there he preached, there he healed.
The ſouls of thoſe that are meaneſt in the world are as precious to
Chriſt, and ſhould be ſo to us, as the ſouls of thoſe that make the greateſt
figure. Rich and poor meet together in him, citizens and boors : his
* * toward the inhabitants of his villages muſt be rehearſed,
ugg. b. I 1.
2. To the public worſhip. He taught in their ſynagogues, (1.
That he might bear a teſtimony to i. ...ſº ãº
there were corruptions in them. We must not forſake the aſſembling of
ourſelves together, as the manner of ſome is. (2) That he might have
an opportunity of preaching there, where people were gathered toge-
ther, with an expectation to hear. Thus, even where the goſpel-church
was founded, and Chriſtian meetings erected, the apoſtles often preached
ST, MATT
HEw, TX.
iſ in the ſynagogues ofthe Jews." It is the wiſdom of the prudent, to make
(v. 36.) not only of the crowds that followed him,
were in every ſynagogue,
lack of viſion.
The Zeal and Compaſſion of Jeſus,
the beſt of that which is.
II. A preface or introdućtion,
of his ſending forth his apoſtles.
to the account in the following chapter,
Æe took notice of the multitude :
but of the vaſt num-
befs of people with whom (as he paſſed along) he obſerved, the country
to be repleniſhed; he, noticed what neſts of ſouls the tºwns and cities
were, and how thick of inhabitants; what abundance of people there
and what places of concourſe the openings of
the gates were ; ſo very populous was that nation now grown ; and it.
was the effect of God’s bleſfing on Abraham. Seeing this, . t
r 1. He pitied them, and was concerned for them ; (v. 36. ). He was
moved with compaſſion on them sº not upon a. temporal account, as, he
pitied the blind, and lame, and fick; but upon a ſpiritual account; he
was concerned to ſee them ignorant and careleſs, and ready to periſh for
Note, Jeſus Chriſt is a very compaſſionate friend to pre-
cious ſouls; here his bowels do in a ſpecial manner yearn. It was pity
to ſouls that brought him from heaven to earth, and there tº the croſs.
Miſery is the objećt of mercy; and the miſeries of finful, ſelf-deſtroying
ſouls, are the greateſt miſeries : . Chriſt pities thoſe moſt that pity them-
ſelves leaſt; ſo ſhould we, The moſt Chriſtian compaſſion is compaſſion
to ſouls; it is moſt Chriſt-like, . . . . . . . *
See what moved this pity, (1.) They fainted; they were deſtitute,
vexed, wearied. They ſtrayed, ſo ſome; were loofed one from another;
The ſtaff of bands was broken, Zech. 11. 14. They wanted help for their
ſouls, and had none at hand that was good for anything. The Scribes
and Phariſees filled them with vain notions, burdened them with the tra-
ditions of the elders, deluded them into many miſtakes, while they were
not inſtructed in their duty, nor acquainted with the extent and ſpiritual
nature of the divine law; therefore they fainted; for what ſpiritual
health, and life, and vigour can there be in thoſe ſouls, that are fed with
huſks and aſhes, inſtead of the bread of life 2 Precious ſoulsſaint when duty
is to be done, temptations to be reſiſted, afflićtions to be borne, being
not nouriſhed up with the word of truth. (2.) They were ſcattered
abroad, as ſheep having no ſhepherd. . That expreſſion is borrowed from,
1 Kings 22, 17. and it ſets forth the ſad condition of thoſe, that are
deſtitute of faithful guides to go before them in the things of God. No
creature is more apt to go aſtray than a ſheep, and when gone aſtray,
more helpleſs, ſhiftleſs and expoſed, or more unapt to find the way home
again : finful ſouls are as loſt ſheep; they need the care of ſhepherds to
bring them back. The teachers of the Jews then had, pretended to be
... yet Chriſt ſays they had no shepherds, for they were worſe
than none; idol ſhepherds that led them away, inſtead of leading them
back, and fleeced the flock, inſtead of feeding it : ſuch ſhepherds as were
deſcribed, Jer. 23.1, &c. Ezek. 24. 2, &c. Note, The caſe of thoſe
people is very pitiable, who either have no miniſters at all, or thoſe that
are as bad as none; that ſeek their own things, not the things of Chriſt
and ſouls. * * -- -
2. He excited his diſciples to pray for them. His pity put him upon
deviſing means for the good of theſe people. It appears, (Luke 6:
12, 13.) that upon this occaſion, before he ſent out his apoſtles, he did
himſelf ſpend a great deal of time in prayer. Note, Thoſe we pity we
ſhould pray for. Having ſpoken to God for them, he turns to his diſ-
ciples, and tells them,
(1.) How the caſe ſtood; (v. 37.) The harvest truly is plenteous, but
the labourers are few. People deſired good preaching, but there were
few good preachers. There was a great deal of work to be done, and
a great deal of good likely to be done, but there wanted hands to do it.
[i.] It was an encouragement, that the harveſ? was ſo plenteous. It was
not ſtrange, that there were multitudes that needed inſtruction, but it
was what does not often happen, that they who needed it, defired it, and
were forward to receive it. They that were ill taught, were deſirous to
be better taught ; people’s expectations were raiſed, and there was ſuch
a moving of affections as promiſed well. Note, It is a bleſſed thing, to
ſee people in love with good preaching. The valleys are then covered
over with corn, and there are hopes it may be well gathered in. That
is a gale of opportunity, that calls for a double care and diligence in the
improvement of ; a harveſt day ſhould be a buſy day, [2.] It was pity
when it was ſo, that the labourers ſhould be fo few ; that the corn
ſhould ſhed and ſpoil, and rot upon the ground for want of reapers :
loiterers many, but labourers very few. Note, It is ill with the church,
when good work ſtands ſtill, or goes ſlowly on, for want of good work-
men ; when it is ſo, the labourers that there are, have need to be very,
buſy. - . . ; . . . • * .
. . . . . . 4
ST, MATTHEw, X.
Call of the Apoſtles.
(2.) What was their duty in this caſe, (e. 38.) Pray ye, therefore, the
Lord of the harveſt. Note, The melancholy aſpect of the times, and the
deplorable ſtate of precious ſouls, ſhould much excite and quicken |
|*A* when he had called unto him his twelve diſ.
prayer. When things look diſcouraging, we ſhould pray more, and
then we ſhould complain and fear leſs. And we ſhould adapt our
prayers to the preſent exigencies of the church ; ſuch an underſtanding
we ought to have of the times, as to know, not only what Iſrael ought
to do, but what Iſrael ought to pray for. Note, [1..] God is the Lord
of the harveſt; my Father is the huſbandman, John 15. 1. It is the vine-
3yard of the Lord of hoſts, Iſa. 5. 7. It is for him, and to him, and to
his ſervice and honour, that the harvest is gathered in. Te are God's
huſbandry; (1 Cor. 3, 9.) his threſhing, and the corn of his floor, Iſa.
21. 10. He orders; every thing concerning the harvest as he pleaſes;
when and where the labourers ſhall work, and how long ; and it is very
comfortable to thoſe who wiſh well to the harvest work, that God him.
ſelf prefides in it, who will be ſure to order all for the beſt. [2.]
Miniſters are, and ſhould be, labourers in God’s harveſ?; the miniſtry is
a work, and muſt be attended to accordingly ; his harveſt work, which is
.needful work ; work that requires every thing to be done in its ſeaſon,
and diligence to do it thoroughly ; but it is pleaſant work; they reap
in joy, and the joy of the preachers of the goſpel is likened to the# Qff
Harveſ?; (Iſa, 9, 2, 3.) and he that reapeth, receiveth wages ; the hire of
the labourers that reap down God’s fields, ſhall not be kept back, as theirs
was, Jam. 5. 4. [3.] It is God’s work to ſend forth labourers; Chriſt
makes miniſters; (Eph. 4. 11.) the office is of his appointing, the qua-
lifications of his working, the call of his giving. They will not be
owned nor paid as labourers, that run without their errand, unqualified,
uncalled. . Howſhall they preach except they be ſent P [4] All that love
Chriſt and ſouls, ſhould ſhew it by their earneſt prayers to God, eſ-
pecially when the harveſt is plenteous, that he would ſend forth more ſkil.
ful, faithful, wiſe, and induſtrious labourers into his harvest; that he
would raiſe up ſuch as he will own in the converſion of finners and the
edification of ſaints; would give them a ſpirit for the work, call them
to it, and ſucceed them in it; that he would give them wiſdom to win
Jöuls, that he would thrust forth labourers, ſo ſome ; intimating unwilling-
neſs in them to go forth, becauſe of their own weakneſs and the people’s
badneſs, and oppoſition from men that endeavour to thruſt them out of
the harvest; but we ſhould pray that all contradićtion from within, and
from without, may be conquered and got over. Chriſt puts his friends
upon praying this, juſt before he ſends apoſtles forth to labour in the
harvest. Note, It is a good ſign God is about to beſtow ſome ſpecial
mercy upon a people, when he ſtirs up thoſe that have an intereſt at the
throne of grace, to pray for it, Pſ. 10. 17. Further obſerve, that Chriſt
ſaid this to his diſciples, who were to be employed as labourers. They
muſt pray, Firſt, That God would ſend them forth. Here am I, ſend me,
Iſa. 6. 8. Note, Commiſſions, given in anſwer to prayer, are moſt
likely to be ſucceſsful; Paul is a choſen veſſel, for behold he prays, A&ts
9. 11, 15. Secondly, That he would ſend others forth. Note, Not
the people only, but thoſe who are themſelves miniſters, ſhould pray for
the increaſe of miniſters. Though ſelf-intereſt makes thoſe that ſeek
their own things defirous to be placed alone, (the fewer miniſters
the more preferments,) yet thoſe that ſeek the things of Christ, defire
more workmen, that more work may be done, though they be eclipſed
by it.
&
CHAP. X.
This chapter is an ordination ſermon, which our Lord Jeſus preached,
| ſent them forth, (ch. 5. 2.) and afterwards,
when he advanced his twelve diſciples to the degree and dignity of apoſtles.
In the clºſe of the foregoing chapter, he had ſtirred up them and others
to pray that God would ſend forth labourers, and here we have an im-
mediate anſwer to that prayer ; while they are yet ſpeaking he hears and
performs. What we pray for, according to Chriſ?’s direction, ſhall be
given. Now here we have, I. The general commiſſion that was given
them, v. 1. II. The names of the perſons to whom this commiſſion was
given, v. 2...4. III. The inſtructions that were given them, which are |
very full and particular ; 1. Concerning the ſervices they were to do ;
their preaching ; their working miracles ; to whom they muſt apply
themſelves; how they muſt behave themſelves; and in what method they
muſt proceed, v. 5...15. 2. Concerning the ſufferings they were to un-
dergo. They are told what they ſhould ſuffer, and from whom ; counſels
are given them, what coupſe to take when perſecuted, and encouragements
Chriſt's miniſters, with whom, by his word, Christ is, and will be always
to the end of the world. : ‘.
ciples, he gave them power againſt unclean ſpirits,
to caſt them out, and to heal all manner of fickneſs, and
all manner of diſeaſe. 2. Now the names of the twelve
apoſtles are theſe ; The firſt, Simon, who is called Peter,
and Andrew his brother ; James the ſon of Zebedee, and
John his brother ; 3. Philip, and Bartholomew; Thomas,
and Matthew the publican ; James the ſon of Alpheus, and
Lebbeus, whoſe ſurname was Thaddeus ; 4. Simon the
Canaanite, and Judas Iſcariot, who alſo betrayed him.
Here we are told, t
I. Who they were that Chriſt ordained to be his apoſtles or ambaſſa-
dors ; they were his diſciples, v. 1. He had called them ſome time be-
fore to be diſciples, his immediate followers and conſtant attendants,
and he then told them that they ſhould be made fiſhers of men, which
promiſe he now performed. Note, Chriſt commonly confers honours
and graces by degrees; the light of both, like that of the morning,
ſhines more and more. All this while Chriſt had kept theſe twelve, i.
In a ſtate of probation. Though he knows what is in man, though he
knew from the firſt what was in them, (John 6: 70.) yet he took this
method to give an example to his church. , Note, The miniſtry being
a great truſt, it is fit that men ſhould be tried for a time, before they are
intruſted with it. Let them first be proved, 1 Tim. 3. 10. Therefore
hands muſt not be laid ſuddenly on any man, but let him firſt be obſerved
as a candidate and probationer, a propoſant, (that is the term the French
churches uſe) becauſe ſome men’s fins go before, others follow, 1 Tim.
5, 22. 2. In a ſtate of preparation. All this while he had been fitting
them for this great work. Note, Thoſe whom Chriſt intends for, and
calls to, any work, he firſt prepares and qualifies, in ſome meaſure, for it.
He prepared them, (1.) By taking them to be with him. Note, The
beſt preparative for the work of the miniſtry, is an acquaintance and com-
munion with Jeſus Chriſt. They that would ſerve Christ, muſt firſt be
with kim, John 12. 26. Paul had Chriſt revealed, not only to him, but
in him, before he went to preach him among the Gentiles, Gal. 1, 16.
By the lively acts of faith, and the frequent exerciſe of prayer and medi-
tation, that fellowſhip with Chriſt muſt be maintained and kept up, which
is a requiſite qualification for the work of the miniſtry. (2.) By teach-
ing them ; they were with him as ſcholars or pupils, and he taught them
privately, befides the benefit they derived from his public preaching : he
opened the ſcriptures to them, and opened their underſtandings to under-
ſtand the ſcriptures: to them it was given to know the mysteries of the
Kingdom of heaven, and to them they were made plain. Note, They that
defign to be teachers muſt firſt be learners; they muſt receive, that they
may give ; they muſt be able to teach others, 2 Tim. 2. 2. Goſpel truths
muſt be firſt committed to them, before they be commiſſioned to be goſ-
pel miniſters. To give men authority to teach others, that have not an
ability, is but a mockery to God and the church ; it is ſending a meſſage
by the hand of a fool, Prov. 26. 6. Chriſt taught his º: before he
when he enlarged their com-
miſſion, he gave them mere ample inſtructions, Aéts 1. 3. -
II. What the commiſſion was that he gave them.
1. He called them to him, v. 1. He had called them to come after
him before, now he calls them to come to him, admits them to a greater
familiarity, and will not have them to keep at ſuch a diſtance as they had
hitherto obſerved. They that humble: themſelves ſhall thus be exalted.
The prieſts under the law were ſaid to draw near and approach unto
God, nearer than the people; the ſame may be ſaid of goſpel miniſters ;.
they are called to draw near to Chriſt, which, as it is an honour, ſo ſhould
ſtrike an awe upon them, remembering that Chriſt will be ſam&tified in
thoſe that come nigh unto him. It is obſervable, that when the diſciples
were to be inſtructed, they came unto him of their own accord, ch. 5. 1.
But now they were to be ordained, he called them. Note, It well be-
comes the diſciples of Chriſt to be more forward to learn than to teach.
In the ſenſe of our own ignorance, we muſt ſeek opportunities to be
taught; and in the fame ſenſe we muſt wait for a call, a clear call, ere
we take upon us to teach others ; for no man ought to take this honour to
to bear tº cheerfully under their ſufferings, v. 16.42. Theſe things,
though primarily intended for direction to the apoſtles, are of uſe to all
himſelf.
2. He gave them power, #ealay, authority in his name, to command
t * -
men to obedience, and for the confirmation of that authority, to com-
mand devils too into a ſubjećtion. Note, All rightful authority is de-
rived from Jeſus Chriſt. All power is given to him without limitation,
and the ſubordinate powers that be, are ordained of him.
honour he put on his miniſters, as Moſes put ſome of his on Joſhua,
Note, It is an undeniable proof of the fulneſs of power which Chriſt
uſed as Mediator, that he could impart his power to thoſe he employed,
and enable them to work the ſame miracles that he wrought, in his name.
He gave them power over unclean ſpirits and over all manner of ſickneſs.
Note, The defign of the goſpel was to conquer the devil and to cure the
world. Theſe preachers were ſent out deſtitute of all external advantages
to recommend them; they had no wealth, nor learning, nor titles of ho-
nour, and they made a very mean figure; it was therefore requiſite that
they ſhould have ſome extraordinary power to advance them above the
Scribes. . . -
(1.) He gave them power against unclean ſpirits, to cast them out.
Note, The power that is committed to the j of Chriſt, is dire&tly
levelled againſt the devil and his kingdom. The devil, as an unclean
... ſpirit, is working both in doćtrinal errors, (Rev. 16. 13.) and in prac-
tical debauchery; (2 Pet. 2. 10.) and in both theſe, miniſters have a
charge againſt him. Chriſt gave them power to caſt him out of the bo-
dies of people; but that was to fignify the deſtruction of his ſpiritual
Ringdom, and all the works of the devil; for which purpoſe the Son of
God was manifested. i , - . -
(2.) He gave them power to heal all manner offickneſs. He autho-
riſed them to work miracles for the confirmation of their doćtrine, to
prove that it was of God; and they were to work uſeful miracles for the
illuſtration of it, to prove that it is not only faithful, but well worthy of
all acceptation ; that the deſign of the goſpel is to heal and ſave. Moſes’
miracles were many of them for deſtruction ; thoſe Mahomet pretended
to, were for oſtentation ; but the miracles Chriſt wrought, and appointed
his apoſtles to work, were all for edification, and evince him to be, not
only the great Teacher and Ruler, but the great Redeemer of the world.
Obſerve, what an emphaſis is laid upon the extent of their power to all
manner offickneſs, and all manner of diſenſe, without the exception even
of thoſe that are reckoned incurable, and the reproach of phyſicians.
Note, In the grace of the goſpel there is a ſalve for every ſore, a remedy
for every ‘malady. There is no ſpiritual diſeaſe ſo malignant, ſo invete-
rate, but there is a ſufficiency of power in Chriſt for the cure of it. I.et
none therefore ſay there is no hope, or that the breach is wide as the ſea
that cannot be healed. -
III. The number and names of thoſe that were commiſſioned; they
are made apoſtles, that is, meſſengers. An angel, and an apoſtle, both
fignify the ſame thing—one ſent on an errand, an ambaſſador. All faith-
ful miniſters are ſent of Chriſt, but they that were firſt, and immediately,
fent by him, are eminently called apostles, the prime miniſters of ſtate
in his kingdom. Yet this was but the infancy of their office; it was
when Chriſt aſcended on high that he gave ſome apostles, Eph. 4. 11.
Chriſt himſelf is called an Apoſtle, (Heb. 3. 1.) for he was ſent by the
Father, and ſo ſent them, John 20. 21. The prophets were called God’s
meſſengers. - • ,
1. Their number was twelve, referring to the number of the tribes of
Iſrael, and the ſons of Jacob that were the patriarchs of thoſe tribes.
The goſpel church muſt be the Iſrael of God; the Jews muſt be firſt
invited into it; the apoſtles muſt be ſpiritual fathers, to beget a ſeed to
Chriſt. Iſrael after the fleſh is to be rejećted for their infidelity, theſe
twelve, therefore, are appointed to be the fathers of another Iſrael.
Theſe twelve, by their doćtrine, were to judge the twelve tribes of Iſ.
ST. MATTHEW, X,
Some of his
rael, Luke 22. 30. Theſe were the twelve ſtars that made up the church’s
crown; (Rev. 12. 1.) the twelve foundations of the new Jeruſalem,
(Rev. 21. 12, 14.) typified by the twelve precious ſtones in Aaron’s
breaſt-plate, the twelve loaves on the table of ſhew-bread, the twelve
wells of water at Elim. This was that famous jury (and to make it
a grand jury, Paul was added to it) that was impannelled to inquire be-
tween the King of kings, and the body of mankind; and, in this chap-
ter, they have their charge given them, by him to whom all judgment was
committed. -
2. Their names are here left upon record, and it is their honour; yet
in this they had more reaſon to rejoice, that their names were written in
heaven, (Luke 10, 20.) while the high and mighty names of the great
ones of the earth are buried in the dust. f
Obſerve,
(1.) There are ſome of theſe twelve apoſtles, of whom we know no
more, from the ſcripture, than their names ; as Bartholomºw, and Simon
Commiſſion of the Apoſtles.
the Canaanite; and yet they were faithful ſervants to Chriſt and his
church. Note, All the good miniſters of Chriſt are not alike famous,
nor their actions alike j - .
(2.) They are named by couples; for at firſt they were ſent forth
two and two, becauſe two are better than one ; they would be ſerviceable
to each other, and the more ſerviceable jointly to Chriſt and fouls; what
one forgot, the other would remember, and out of the mouth of two-wit-
neſts every word would be established. Three couple of them were bre-
thren ; Péter and Andrew, James and John, and the other James and
Lebbeus. Note, Friendſhip and fellowſhip ought to be kept up among
relations, and to be made ſerviceable to religion. It is an excellent thing,
when brethren by nature are brethren by grace, and thoſe two bonds
ſtrengthen each other. -
(3.) Peter is named firſt, becauſe he was firſt called; or becauſe he
was the moſt forward man among them, and upon all occaſions made
himſelf the mouth of the reſt, and becauſe he was to be the apoſtle of the
circumciſion; but that gave him no power over the reſt of the apoſtles,
nor is there the leaſt mark of any ſupremacy that was given to him, or
ever claimed by him, in this ſacred college. g -
(4.) Matthew, the penman of this goſpel, is here joined with Thomas,
(v. 3.) but, in two things; there is a variation from the accounts of
Mark and Luke, Mark 3. 18. Luke 6, 15. There, Matthew is put
firſt ; in that order it appears he was ordained before Thomas; but here,
in his own catalogue Thomas is put firſt. Note, It well becomes the
diſciples of Chriſt, in honour to prefer one another. There, he is only
called Matthew, here, Matthew the publican, the toll-gatherer or col-
le&tor of the cuſtoms, who was called from that infamous employment
to be an apoſtle. Note, It is good for thoſe who are advanced to ho-
nour with Chriſt, to look unto the rock whence they were hewn ; often to
remember what they were before Chriſt called them, that thereby they
may be kept humble, and divine grace may be the more glorified. Mat-
thew the apoſtle was Matthew the publican. - i
(5.) Simon is called the Canaanite, or rather the Canite, from Cana
of Galilee, where probably he was born ; or Simon the Zealot, which
ſome make to be the fignification of Kovovilns. -
(6.) Judas Iſcariot is always named laſt, and with that black brand
upon his name, who alſo betrayed him ; which intimates, that from the
firſt, Chriſt knew what a wretch he was, that he had a devil, and would
prove a traitor; yet Chriſt took him among the apoſtles, that it might
not be a ſurpriſe and diſcouragement to his church, if at any time, the
vileſt ſcandals ſhould break out in the beſt ſocieties. Such ſpots there
have been in our feaſts of charity; tares among the wheat, wolves among
the ſheep; but there is a day of diſcovery and ſeparation coming, when
hypocrites ſhall be unmaſked and diſcarded. Neither the apoſtleſhip,
nor the reſt of the apoſtles, were ever the worſe, for Judas’ bein
one of the twelve, while his wickedneſs was concealed and did not break
Out. - • -
5. Theſe twelve Jeſus ſent forth, and commanded them,
ſaying, Go not in the way of the Gentiles, and into any
city of the Samaritans enter ye not : 6. But go rather to
the loſt ſheep of the houſe of Iſrael. 7. And as ye go,
preach, ſaying, The kingdom of heaven is at hand. 8,
Heal the ſick, cleanſe the lepers, raiſe the dead, caſt out
devils: freely ye have received, freely give. 9. Provide
neither gold, nor filver, nor braſs, in your purſes; 10.
Nor ſcrip for your journey, neither two coats, neither
ſhoes, nor yet ſtaves : for the workman is worthy of his
meat. 11. And into whatſoever city or town ye ſhall
enter, inquire who in it is worthy; and there abide till
ye go thence. 12. And when ye come into a houſe, fa-
lute it. 13. And if the houſe be worthy, let your peace
come upon it: but if it be not worthy, let your peace re-
turn to you. 14. And whoſoever ſhall not receive you,
nor hear your words, when ye depart out of that houſe,
or city, ſhake off the duſt of your feet. 15. Verily I ſay
unto you, It ſhall be more tolerable for the land of So-
dom and Gomorrah in the day of judgment, than for .
that city. -
‘‘, ‘. . .
Commiſſion of the Apoſtles.
St. MATTHEW, X.
ºwe have here the inſtruštions that Chriſt gave to his diſciples, when
He gave them their commiſſion. Whether this charge was given them in
a continued diſcourſe, or the ſeveral articles of it hinted to them at ſeve-
ral times, is not material ; in this he commanded them. Jacob’s blèſſi
his ſons, is called his commanding them, and with theſe commands Chri
commanded a bleſfing. Obſerve, - - -
I. The people to whom he ſent them.
reëted what places to go to. -
1. Not to the Gentiles nor the ‘Samaritans. They muſt not go into
the way of the Gentiles, nor into any road out of the land of Iſrael, what- |
ever temptations they might have. The Gentiles muſt not have the goſ- |
pel brought them, till the Jews have firſt refuſed it. As to the Sama-
ritans, who were the poſterity of that mongrel people that the king of
Aſſyria planted about Samaria, their country lay between Judea and
Galilee, ſo that they could not avoid going into the waſ of the Samaritans,
but they muſt not enter into any of their cities. Chriſt had declined ma-
nifeſting himſelf to the Gentiles or Samaritans, and therefore the apoſtles
muſt not preach to them.
thereby hides himſelf from that place. This reſtraint was upon them only
in their firſt miſſion, afterwards they were appointed to go into all the
world, and teach all nations. - -
2. But to the lost sheep of the houſe of Iſrael. To them Chriſt ap-
propriated his own miniſtry, (ch. 15. 24.) for he was a minister of the
circumciſion; (Rom. 15. 8.) and, therefore, to them the Apoſtles, who
were but his attendants and agents, muſt be confined. The firſt offer of
falvation muſt be made to the Jews, A&ts 3.26. Note, Chriſt had a
particular and very tender concern for the houſe of Iſrael; they were
beloved for the fathers' ſakes, Rom. 11. 28. He looked with compaſſion
upon them as lost sheep, whom he, as a ſhepherd, was to gather out of
the by-paths offin and error, into which they were gone aſtray, and in
which, if not brought back, they would wander endleſsly : ſee Jer, 1.6.
The Gentiles alſo had been as loſt ſheep, 1 Pet. 2. 25. Chriſt gives this
deſcription of thoſe to whom they were ſent, to quicken them to diligence
in their work; they were ſent to the houſe of Iſrael, (of which number
they themſelves lately were) whom they could not but pity, and be de-
firous to help. - *
II. The preaching work which he appointed them. He did not ſend
them forth, without an errand ; no ; As ye go, preach, v. 7. They were
to be itinerant preachers; wherever they come they muſt proclaim the
beginning of the goſpel, ſaying, The kingdom of heaven is at hand. Not
that they muſt ſay nothing elſe, but this muſt be their text; on this
fubjećt they muſt enlarge: let people know that the kingdom of the
Meſfiah, who is the Lord from heaven, is now to be ſet up according to
the ſcriptures; from whence it follows, that men muſt repent of their
fins and forſake them, that they might be admitted to the privileges of
that kingdom. It is ſaid, (Mark 6. 12.) they went out and preached
that men ſhould repent ; which was the proper uſe and application of this
doćtrine, concerning the approach of the kingdom of heaven. They
muſt, therefore, expect to hear more of this long looked for Meſfiah
fhortly, and muſt be ready to receive his doćtrine, to believe in him, and
to ſubmit to his yoke. The preaching of this was hke the morning light,
to give notice of the approach of the riſing fun. How unlike was this
to the preaching of Jonah, which proclaimed ruin at hand 2 Jonah 3. 4.
This proclaims ſalvation at hand, nigh them that fear God; mercy and
truth meet together, (Pſ. 85. 9, 10.) that is, the kingdom of heaven at
hand; not ſo much the perſonal preſence of the king; that muſt not be
doted upon ; but a ſpiritual kingdom which is to be ſet up, when his
bodily preſence is removed, in the hearts of men.
Now this was the ſame that John the Baptiſt and Chriſt had preached
before. Note, People need to have good truths preſſed again and again
apon them, and if they be preached and heard with new affections, they
are as if they were freſh to us. Chriſt, in the goſpel, is the ſame yeſter-
day, to day, and for ever, Heb. 13. 8. Afterwards, indeed, when the
Spirit was poured out, and the Chriſtian church was formed, this kingdom
of heaven came, which was now ſpoken of as at hand; but the kingdom
of heaven muſt ſtill be the ſubječt of our preaching : now it is come, we
muſt tell people it is come to them, and muſt lay before them the pre-
cepts and privileges of it ; and there is a kingdom of glory yet to come,
which we muſt ſpeak of as at hand, and quicken people to diligence from
the conſideration of that. - ... -
III. The power he gave them to work miracles for the confirmation
of their doćtrine, v. 8. When he ſent them to preach the ſame doćtrine
that he had preached, he impowered them to confirm it, by the ſame di- |
This is rºot 'tieceſſary now
wine feals, which could never be ſet to a lie.
Vol. IV. No. 75.
Theſe ambaſſadors are di. I
If the goſpel be hid from any place, Chriſt ||
|
| figns. They are direéted here,
f
the kihgdoſh of God is come 3 to tall for miracles now, is to lay again
the foundation when the building is reared. . The point being ſettled,
and the doćtrine of Chriſt ſufficiently atteſted, by the miracles which
Chriſt aſid his apoſtles wrought, it is tempting God to aſk for more
I. To uſe their power in doing good ; not, “Go and remove moun-
tains,” or “fetch fire from heaven,” but heal the ſick, aleanſe the lepers.
| They are ſent abroad as public bleſfings, to intimate to the world, that
| love and goodneſs were the ſpirit and genius of that goſpel which they
came to preach, and of that kingdom which they were employed to ſet .
up. By this it would appear, that they were the ſervants of that God
who is good and does good, and whoſe mercy is over all his works ; and
that the intention of the doćtrine they preached, was to heal fick ſouls
and to raiſe thoſe that were dead in ſin; and therefore, perhaps, that of
| raffng the dead is mentioned; for though we read not of their raiſing
any to life before the reſurrection of Chriſt, yet they were inſtrumental to
raiſe many to ſpiritual lift. . . . . . . . ... }
2. fr. %iº. freely; freely ye have received, freely give. Thoſe
that had power to heal all diſeaſes, had an opportunity to enrich them-
ſelves; who would not purchaſe ſuch eaſy, certain cures at any rate
Therefore they are cautioned not to make a gain of the power they had
to work miracles: they muſt cure gratis, further to exemplify the nature
and complexion of the goſpel kingdom, which is made up, not only of
grace, but of free grace. Gratia gratis data, (Rom. 3. 24.) freely by
his grace. Buy medicines without money, and without price, Iſa. 55. 1.
And the reaſon is, becauſe freely you have received. Their power to
heal the fick coſt them nothing, and, therefore, they muſt not make any
ſecular advantage to themſelves of it. Simon Magus would not have
given money for the gifts of the Holy Ghoſt, if he had not hoped to get
money by them ; Aéts 8. 18. Note, The confideration of Chriſt’s
freeneſs in doing good to us, ſhould make us free in doing good to others.
IV. The proviſion that muſt be made for them in this expedition; it
is a thing to be confidered in fending an ambaſſador, who muſt bear the
charge of the embaſſy. As to that, º
1. They muſt make no proviſions for it themſelves, v. 9, 10. Provide
neither gold nor ſilver. As, on the one hand, they ſhall not raiſe eſtates
by their work, ſo, on the other hand, they ſhall not ſpend what little
they have of their own upon it. This was confined.to the preſent miſ-
fion, and Chriſt would teach them, (1.) To act under the conduct of
human prudence. They were now to make but a ſhort excurſion, and
were ſoon to return to their Maſter, and to their head quarters again,
and, therefore, why ſhould they burden themſelves with that which they
would have no occaſion for 2 (2.) To act in dependence upon divine pro-
vidence. They muſt be taught to live, without taking thought for life,
ch. 6. 25, &c. Note, They who go upon Chriſt’s errand, have, of all
people, moſt reaſon to truſt him for food convenient. Doubtleſs he will
not be wanting to thoſe that are working for him. Thoſe whom he em-
ploys, as they are taken under ſpecial protećtion, ſo they are intitled to
ſpecial proviſions. Chriſt’s hired ſervants ſhall have bread enough and to
ſpare, while we abide faithful to God and our duty, and are in care to
do our work well, we may caſt all our other care upon God; Jehovah-
jireh, let the Lord provide for us and ours as he thinks fit.
2. They might expect that thoſe to whom they were ſent, would
provide for them what was neceſſary, v. 10. . The workman is worthy of
| his meat. They muſt not expect to be fed by miracles, as Elijah was ;
but they might depend upon God to incline the hearts of thoſe they
went among, to be kind to them, and provide for them. Though they
who ſerve at the altar may not expe&t to grow rich by the altar, yet they
may expe&t to live, and to live comfortably upon it, I Cor. 9. 13, 14.
It is fit they ſhould have their maintenance from their work. Miniſters
are, and muſt be, workmen, labourers, and they that are ſo are worthy of
their meat, ſo as not to be forced to any other labour for the earning of
it. Chriſt would have his diſciples, as not to diſtruſt their God, ſo not
to diſtruſt their countrymen, ſo far as to doubt of a comfortable ſubſiſt-
ence among them. If you preach to them, and endeavour to do good
among them, ſurely they will give you meat and drink enough for your
neceſſities; and if they do, never deſire dainties; God will pay you your
wages hereafter, and it will be running on in the mean time. -
V. The proceedings they were to obſerve in dealing with any place,
v. 11...15. They went abroad they knew not whither, uninvited, unex-
pećted, knowing none, and known of none ; the land of their nativity.
was to them a ſtrange land; what rule muſt they go by ; , what courſe'
|
i
muſt they take 2 Chriſt would not ſend them out without full inſtruc-
tions, and here they are, - - -
Y
Af
... in gº. . . . . ſhºt...") ST., MATTHEW, K. Direétions to the Apoſtles.
rºl, : They are here directed, how to condućt themſelves toward;th9ſe
that were ſtrangers to them : How to do, ii. . . . . . . . . . . . . . .
tº (1.) Inſtrange towns and cities; when you come to a town, inquire
who in it is worthy. [13]. It is ſuppoſed that there were, ſome ſuch, in
every place, as were better diſpoſed than, others to receive the goſpel,
conte and reſt upon, it; if not; let it return, to * v. 13. It ſeems then
that after they had inquired for the most worthy, (v. ii.) it was poſſible:
they might light upon thoſe that were unworthy. Note, Though it is wif-
| don to hearken to, yet it is folly to rely upon, common report and opi-
nion ; we ought to uſe a judgment of diſcretion, and to ſee with our own
and the preachers of it; though it was a time of general corruption and
apoſtaſy. . Note, In the worſt of times and places, we may charitably
hope, that there are ſome who diſtinguiſh themſelves, and are better than |
their neighbours; ſome who ſwim againſt the ſtream, and are as wheat
among the chaff. There were ſaints in Nero's houſehold. Inquire who
is worthy, who there are that have ſome fear of God before their eyes,
and have made a good improvement of the light and, knowledge they
have ; the beſt are far from meriting the favour of a goſpel-offer ; but
ſome would be more likely than others, to give the apoſtles, and their
meſſage a favourable entertainment, and would not trample theſe pearls
under their feet. ... Note, Previous diſpoſitions to that which is good, are
both dire&tions and encouragements to miniſters, in dealing with people.
There is moſt hope of the world being profitable to thoſe who are already
ſo well inclined, as that it is acceptable to them; and there is here and
there one ſuch. [2.] They muſt inquire out ſuch ; not inquire for the
beſt inns; public houſes were no proper places for them that neither.
took money with them, (v. 9.) nor expected to receive any ; (v. 8-)
but they muſt look out for accommodations in private houſes, with thoſe
, that would entertain them well, and expect no other recompence for it
but a prophet’s reward, an apoſtle's reward, their praying and preaching.
Note, They that entertain the goſpel, muſt neither grudge the expenſe
of it, nor promiſe themſelves to get by it in this world. They muſt in-
quire, not who is rich, but who is worthy : not who is the beſt gentle-
man, but who is the beſt man. Note, Chriſt’s diſciples, wherever they
come, ſhould aſk for the good people of the place, and be acquainted
with them : when we took God for our God, we took his people for
our people, and like will rejoice in its like. Paul in all his travels found
out the brethren, if there were any, Aćts 28. 14. It is implied, that if
they did inquire who was worthy, they might diſcover them. They that
were better than their neighbours would be taken notice of, and any one
could tell them, there lives an honeſt, ſober, good man ; for this is a
charaćter, which like the ointment of the right hand betrays itſelf, and
fills the houſe with its odours. Every body knew where the ſeer's houſe
was, 1 Sam. 9. 18. 3. In the houſe of thoſe they found worthy, they
muſt continue ; which intimates, that they were to make ſo ſhort a ſtay
at each town, that they needed not change their lodging, but whatever
houſe providence brought them to at firſt, there they muſt continue till
, they left that town. They are juſtly ſuſpected, as having no good de-
ſign, that are often changing their quarters. Note, It becomes the diſ-
ciples of Chriſt, to make the beſt of that which is, to abide by it, and
not be for ſhifting upon every diſlike or inconvenience. • . .
(2.) In ſtrange houſes. When they had found the houſe of one they
thought worthy, they muſt at their entrance ſalute it. “In thoſe com-
mon civilities, be beforehand with people, in token of your humility.
Think it not a diſparagement to invite yourſelves into a houſe, nor ſtand
{
#
upon the punctilio of being invited. Salute the family, [1..] To draw
on further diſcourſe, and ſo to intruduce your meſſage.” (From matters |
of common converſation, we may inſenſibly paſs into that communica-
tion which is good to the uſe of edifying.) [2.] “To try whether
you are welcome or not ; you will take notice whether the ſalutation be
received with ſhyneſs and coldneſs, or with a ready return. . He that
will not receive your ſalutation kindly, will not receive your meſſage
kindly ; for he that is unſkilful and unfaithful in a little, will alſo be in
much, Luke 16, 10. [3.] To infinuate yourſelves into their good opi-
nion. Salute the family, that they may ſee that though you are ſerious,
you are not moroſe.” Note, Religion teaches us to be courteous and
civil, and obliging to all with whom we have to do. Though the apoſ-
tles went out backed with the authority of the Son of God himſelf, yet
their inflrućtions were, when they came into a houſe, not to command it,
but to ſtilute it ; for love’s ſake rather to beſeech, is the evangelical way,
Philemon 8, 9. Souls are firſt drawn to Chriſt with the cords of a man,
and kept to him by the bands of love, Hoſ. 11. 4. . When Peter made
the firſt offer of the goſpel to Cornelius a Gentile, Peter was firſt ſa-
luted ; ſee A&ts 10. 25. for the Gentiles courted that which the Jews
were courted to. $ -
... When they had ſaluted the family after a godly ſort, they muſt, by
the return, judge concerning the family, and proceed accordingly. Note,
The eye of God is upon us, to obſerve what entertainment we give to
good people and good miniſters; if the houſe be worthy, let your peace
| eyes. The wiſdom of the prudent is himſelf to understand his own way.
Now this rule is intended; " . . . . . . *
Firſt, For ſatisfaction to the apoſtles. The common ſalutation was,
peace be ºnto you ; this, as they uſed, was turned into goſpel; it was
| the peace of God, the peace of the kingdom of heaven that they wiſhed.
Now left they ſhould make a ſcruple of pronouncing this bleſfing upon,
all promiſcuouſly, becauſe many were utterly unworthy of it, this is to
clear them of that ſcruple ; Chriſt tells them that this goſpel-prayer,
(for ſo it was now become) ſhould be put up for all, as the goſpel prof-
| fer was made to all indefinitely, and that they ſhould leave it to God
who knows the heart and every man’s true charaćter, to determing the
| iſſue of it. If the houſe be worthy, it will reap the benefit of your bleſ-
fing ;, if not, there is no harm done, you will not loſe the benefit of it;
it shall return to you, as David’s prayers for his ungrateful enemies did,
Pſ. 35. 13. Note, It becomes us to judge charitably of all, to pray
heartily for all, and to condućt ourſelves courteouſly to all, for that is
our part, and then to leave it with God, to determine what effect it
ſhall have upon them, for that is his part. * • .
Secondly, For direction to them. “If, upon your ſalutation, it appear
that they are indeed worthy, let them have more of your company, and
ſo let your peace come upon them ; preach the goſpel to them, peace by
Jeſus Chriſt ; but if otherwiſe, if they carry it rudely to you, and ſhut
their doors againſt you, let your peace, as much as in you lies, return to
jou. Retraćt what you have ſaid, and turn your backs upon them ; by
ſlighting this, they have made themſelves unworthy of the reſt of your
favours, and cut themſelves ſhort of them.” Note, Great bleſfings are
often loſt by a neglcét ſeemingly ſmall and inconfiderable, when men are
in their probation and upon their behaviour. Thus Eſau loſt his birth-
right, (Gen. 25. 34.) and Saul his kingdom, 1 Sam. 13. 13, 14.
2. They are here directed how to carry it toward thoſe that were re-
fuſers of them. The caſe is put, (v. 14.) of thoſe that would not re-
ceive them, nor hear their words, The apoſtles might think that now
they had ſuch a doćtrine to preach, and ſuch a power to work miracles
for the confirmation of it, no doubt but they ſhould be univerſally enter-
tained and made welcome ; they are, therefore, told before, that there
would be thoſe that would ſlight them, and put contempt on them and
their meſſage. Note, The beſt and moſt powerful preachers of the goſpel
muſt expect to meet with ſome, that will not ſo much as give them the
hearing, nor ſhew them any token of reſpect. Many turn a deafear,
even to the joyful Jound, and will not hearken to the voice of the charmers,
charm they never ſo wiſely. Obſerve, “ They will not receive you, and
they will not hear your words.” Note, Contempt of the goſpel, and
contempt of goſpel-miniſters, commonly go together, and they will either
of them be conſtrued into a contempt of Chriſt, and will be reckoned
for accordingly." . 4
Now in this caſe we have here,
(1.) The dire&tions given to the apoſtles what to do. They muſt de-
part out of that houſe or city. Note, The goſpel will not tarry long with
thoſe that put it away from them. At their departure they muſt shake
ºff the dust of their ſeet, [2.] In deteſtation of their wickedneſs; it was
ſo abominable, that it did even pollute the ground they went upon, which
muſt therefore be shaken off as a filthy thing. The apoſtles muſt have no
fellowſhip nor communion with them ; muſt not ſo much as carry away
the duſt of their city with them. The work of them that turn aſide ſhall
not cleave to me, Pſ. 101. 3. The prophet was not to eat or drink in
Bethel, I Kings 13.9. [2.] As a denunciation of wrath againſt them.
It was to fignify, that they were baſe and vile as duſt, and that God
would shake them off. The duſt of the apoſtles' feet, which they left
behind them, would witneſs againſt them, and be brought in as evidence,
that the goſpel had been preached to them, Mark 6. 11. Compare
Jam. 5. 3. See this pračtiſed, A&ts 13. 51.-18. 6. Note, They who
deſpiſe God and his goſpel ſhall be lightly esteemed.
(2.) The doom paſſed upon ſuch wilful recuſants, v. 15. It ſhall be
more tolerable in the day of judgment, for the land of Sodom, as wicked a
place as it was. Note, [1..] There is a day of judgment coming, when
all thoſe that refuſed the goſpel will certainly be called to account for
it ; however they now make a jeſt of it. They that would not hear the
doćtrine that would ſave them, ſhall be made to hear the ſentence that
will ruin them. Their judgment is reſpited till that day. [2.] There
- . º - ... • } - *
. . . . . . . . . . . . . . . . . . . . St. MATTHEW, X,
are different degrees of puniſhment in that day. . All the pains of hell
will be intolerable, but ſome will be more ſo than others. Some finners.
fink deeper into hell than others, and are beaten with more ſtripes, [3.1
The condemnation of thoſe that rejećt the goſpel, will in that day be
ſeverer and heavier than that of Sodom and Gomorrah.
to ſuffer the vengeance of eternal fire, Jude 7. But that vengeance will
cóme with an aggravation upon thoſe that deſpiſe the great ſalvation.
Sodom and Gomorrah were exceedingly wicked, (Gen. 13. 13.) and that
which filled up the meaſure of their iniquity was, that they received not
the angels that were ſent to them, but abuſed them, (Gen. 19. 4, 5.)
and hearkened not to their words, (v. 14.) And yet it will be more to-
lerable for them, than for thoſe who receive not Chriſt’s miniſters, and
hearken not to their words. -
flaming, and their own refle&tions upon themſelves more cutting. Son,
7:emember, will ſound moſt dreadfully in the ears of ſuch as had a fair offer
made them of eternal life, and choſe death rather, The iniquity of Iſ-
rael, when God ſent them his ſervants the prophets, is repreſented, as
upon that account, more heinous than the iniquity of Sodom, (Ezek.
16. 48, 49.) much more now he ſent them his Son the great prophet.
16. Behold I ſend you forth as ſheep in the midſt of
wolves : be ye therefore wiſe as ſerpents, and harmleſs as
doves. 17. But beware of men : for they will deliver
you up to the councils, and they will ſcourge you in their
fynagogues: 18. And ye ſhall be brought before gover-
nors and kings for my ſake, for a teſtimony againſt them
and the Gentiles. 19. But when they deliver you up,
take no thought how or what ye ſhall ſpeak; for it ſhall
be given you in that ſame hour what ye ſhall ſpeak, 20.
For it is not ye that ſpeak, but the ſpirit of your Father
which ſpeaketh in you. 21. And the brother ſhall deliver
up the brother to death, and the father the child; and the
children ſhall riſe up againſt their parents, and cauſe them
to be put to death. 22. And ye ſhall be hated of all men
for my name's ſake; but he that endureth to the end ſhall
be ſaved. 23. But when they perſecute you in this city,
flee ye into another: for verily I ſay unto you, Ye ſhall
not have gone over the cities of Iſrael, till the Son of man
be come. 24. The diſciple is not above his maſter, nor
the ſervant above his lord. 25. It is enough for the diſ.
ciple that he be as his maſter, and the ſervant as his lord:
if they have called the maſter of the houſe Beelzebub, how
much more shall they call them of his houſehold? 26.
Fear them not therefore : for there is nothing covered,
that ſhall not be revealed ; and hid, that ſhall not be
known, 27. What I tell you in darkneſs, that ſpeak ye
in light; and what ye hear in the ear, that preach ye upon
the houſe-tops. 28. And fear not them which kill the
body, but are not able to kill the ſoul: but rather fear
him which is able to deſtroy both ſoul and body in hell.
29. Are not two ſparrows ſold for a farthing and one of
them ſhall not fall on the ground without your Father.
30. But the very hairs of your head are all numbered.
31, Fear ye not therefore, ye are of more value than
manner ſparrows. 32. Whoſoever therefore ſhall confeſs
me, before men, him will I confeſs alſo before my Father
which is in heaven. 33. But, whoſoever ſhall deny
me, before men, him will I alſo deny before my Father
which is in heaven. 34. Think not that I am come to
ſend peace on earth : I came not to ſend peace, but a
ſword. -
againſt his father, and the daughter againſt her mother,
and the daughter-in-law againſt her mother-in-law. 36.
And a man’s foes ſhall be they of his own houſehold.
Sodom is ſaid
God’s wrath againſt them will be more ||
35. For I am come to ſet a man at variance ||
the midſt of them.
Directions to the Apoſtles.
37. He that loveth father or mother more than me, is not.
worthy of me: and he that loveth ſon or daughter, more
than me, is not worthy of me. 38. And he that taketh.
not his croſs and followeth after me, is not worthy of
me. 39. He that findeth his life ſhall loſe it;... and he
that loſeth his life for my ſake, ſhall find it, .40. He
that receiveth you, receiveth me: and he that receiveth
me, receiveth him that ſent me. 41. He that receiveth a
prophet in the name of a prophet, ſhall receive a prophet’s
reward; and he that receiveth a righteous man in the
name of a righteous man, ſhall receive a righteous man’s
reward. 42. And whoſoever ſhall give to drink unto one
of theſe little ones, a cup of cold water only in the name
of a diſciple, verily I ſay unto you, he ſhall in no wiſe loſe
his reward. . . - x
All theſe verſes relate to the ſufferings of Chriſt’s miniſters in their
work, which they are here taught to expect, and prepare for ; they are
direéted alſo how to bear them, and how to go on with their work in
This part of the ſermon looks further than to their
preſent miſfion ; for we find not that they met with any great hardſhips
or perſecutions while Chriſt was with them, nor were they well able to
bear them; but they are here forewarned of the troubles they ſhould
meet with, when, after Chriſt’s reſurre&tion, their commiſſion ſhould be
enlarged, and the kingdom of heaven, which was now at hand, ſhould be.
aćtually ſet up ; they'dreamed of ngthing then, but outward pomp and .
power, but Chriſt tells them, they muſt expect greater ſufferings thani
they were yet called to ; that they ſhould then be made priſoners, when,
they expected to be made princes. It is good to be told what troubles
we may hereafter meet with, that we may provide accordingly, and may not
boaſt, as if we had put off the harneſs, when we are yet but girding it on.
We have here intermixed, I. Predićtions of trouble: and II. Pre-
ſcriptions of counſel and comfort, with reference to it.
I. We have here predićtions of trouble, which the diſciples ſhould
meet with in their work; Chriſt foreſaw their ſufferings as well as his
own, and yet will have them go on, as he went on himſelf; and he fore-
told them not only that the troubles might not be a ſurpriſe to them,
and ſo a ſhock to their faith, but that being the accompliſhment of a pre-
dićtion, they might be a confirmation to their faith.
He tells them what they ſhould ſuffer, and from whom. -
1. What they should ſuffer ; hard things to be ſure ; for, Behold,
I ſend you forth as sheep in the midst of wolves, v. 16. And what
may a flock of poor, helpleſs, unguarded ſheep expect, in the midſt of a
herd of ravenous wolves, but to be worried and torn. Note, Wicked
men are like wolves, in whoſe nature it is to devour and deſtroy. God’s
people, and eſpecially his miniſters, are like ſheep among them, of a con-
trary nature and diſpoſition, expoſed to them, and commonly an eaſy
prey to them. It looked unkind, in Chriſt to expoſe them to ſo much
danger, who had left all to follow him ; but he knew that the glory re-
ſerved for his ſheep, when in the great day they ſhall be ſet on his right-
hand, would be a recompence ſufficient for ſufferings as well as ſervices.
They are as sheep among wolves ; that is frightful; but Chriſt ſends
them forth, that is comfortable; for he that ſends them forth, will protećt
them, and bear them out. But that they might know the worſt, he
tells them particularly what they muſt expect.
(1.) They muſt expect to be hated, v. 22. Zºe shall be hated for my
name's ſake : that is the root of all the reſt, and a bitter root it is. Note,
Thoſe whom Chriſt loves, the world hates; as whom the court bleſſes,
the country curſes. If the world hated Christ without cauſe, (John
15. 25.) no marvel if it hated thoſe that bore his image and ſerved his
intereſts. We hate what is nauſeous, and they are counted as the offscour-
ing of all things, 1 Cor. 4, 13. We have what is noxious, and they are
counted the troublers of the land, (1 Kings 18. 17.) and the tormen-
tors of their neighbours, Rev. 11.10. It is grievous to be hated, and to
be the 6bjećt of ſo much ill-will, but it is for thy name’s ſake; which
as it ſpeaks the true reaſon of the hatred, whatever is pretended, ſo it
ſpeaks comfort to them who are thus hated ; it is for a good cauſes,
and they have a good friend that ſhares with them in it, and takes it to
hin)ſelf. *
(2.) They muſt expect to be apprehended and arraigned as malefac-
tors. Their reſtleſs malice is refiſtleſs malice, and they will not only
of the goſpel, but of thoſe who do not receive it.
St. MATTHEw, ºf
'attempt, bit will prevail to deliver yóu 'p to the councils, (v. 17, 18.) to
the bench of aldermen or juſtices, that take care of the public peace.
Note, A deal of miſchief is often dome to good men, under colour of
law and juſtice. In the place of judgment there is wickedneſs, perſe-
éuting wickedneſs, Eccl. 3. 16. # muſt look for trouble, not only
from inferior magiſtrates in the councils, but from governors and kings,
the ſupreme jº. To be brought before them, under ſuch black
repreſentations, as were commonly made of Chriſt’s diſciples, was dread-
ful and dangerous ; for the wrath of a king is as the rotiring of a lion.
We find this 6ften fulfilled in the acts of the apostles. . * * -
(8.) They muſt expe&t to be put to death; (v. 21.) They shall de-
$ver them to death, to death in ſtate, with pomp and ſolemnity, when it
ſhews itſelf moſt as the king of terrors. The malice of the enemies rages
ſo high as to inflićt this ; it is the blood of the ſaints that they thirſt after ;
the faith and patience of the ſaints ſtand ſo firm as to expe&t this ; Nei-
ther count I my life dear to myſelf; the wiſdom of Chriſt permits it,
knowing how to make the blood of the martyrs the ſeal of the truth, and
the ſeed of the church. By this noble army’s not loving their lives to the
death, Satan has been vanquiſhed, and the kingdom of Chriſt and its in-
tereſts greatly advanced, Rev. 11. 11. They were put to death as cri-
minals, ſo the enemies meant it, but really as ſacrifices, (Phil. 2. 17.
2 Tim. 4, 6.) as burnt offerings, ſacrifices of aeknowledgement to the
honour of God, and in his truth and cauſe. * * -
(4.) They muſt expect, in the midſt of theſe ſufferings, to be branded
with the moſt odious and ignominious names and charaćters that could
be. Perſecutors would be aſhamed in this world, if they did not firſt
dreſs up thoſe in bear-ſkins whom they thus bait, and repreſent them in
ſuch colours as may ſerve to juſtify ſuch cruelties. The blackeſt of all
the ill charaćters they give them is here ſtated; they call them Beelze-
bub, the name of the prince of the devils, v. 25. They repreſent them
as ringleaders of the intereſt of the kingdom of darkneſs, and fince every
otte thinks he hates the devil, thus they endeavour to make them odious
tö all mankind. See, and be amazed to fee, how this world is impoſed
upon tº [1..] Satan's ſworn enemies are repreſented as his friends ; the
apoſtles, who pulled down the devil's kingdom, were called devils. Thus
men laid to their charge, not only things which they knew not, but things
which they abhorred, and were dire&tly contrary to, and the reverſe of:
[2.] Satan's ſworn ſervants would be thought to be his enemies, and
they never more effectually do his work, than when they pretend to be
fighting againſt him. Many times they who themſelves are neareſt akin
to the devil, are moſt apt to father others upon him ; and thoſe that
paint him on others’ clothes, have him reigning in their own hearts. It
is well there is a day coming, when (as it follows here, v. 26.) that
which is hid will be brought to light. * -
. (5.) Theſe ſufferings are here repreſented by a ſword and diviſion,
v. 34,35. Think not, that I am come to ſend peace, temporal peace and
outward proſperity; they thought Chriſt came to give all his followers
wealth and power in the world ; “ no,” ſays Chriſt, “I did not come
with a view to give them peace ; peace in heaven they may be ſure of,
but not peace on earth.” Chriſt came to give us peace with God, peace
in our conſciences, peace with our brethren, but in the world ye shall have
tribulation. Note, They miſtake the deſign of the goſpel, who think
their profeſſion of it will ſecure them from, for it will certainly expoſe
them to, trouble in this world. If all the world would receive Chriſt,
there would then follow a univerſal peace, but while there are and will
be ſo many that rejećt him, (and thoſe not only the children of this world,
but the ſeed of the ſerpent,) the children of God, that are called out of
the world, muſt expe&t to feel the fruits of their enmity.
[1..] Look not for peace, but aſicord. Chriſt came to give the ſword
of the word, with which his diſciples fight againſt the world, and con-
quering work this ſword has made, (Rev. 6.4.—19. 21.) and the ſword
of perſtoution, with which the world fights againſt the diſciples, being
cut to the heart with the ſword of the word, (A&ts 7. 54.) and tormented
by the teſtimony of Chriſt’s witneſſes, (Rev. 11. 10.) and cruel work
this ſword made. Chriſt ſent that goſpel, which gives occaſion for the
drawing of this ſword, and ſo may be ſaid to ſend this ſword; he orders
his church into a ſuffering ſtate, for the trial and praiſe of his people’s
graces, and the filling up of the meaſure of their enemies’ fins.
[2.] Look not for peace, but diviſion, (v. 85.) I am come to ſet men
at variance. . This effect of the preaching of the goſpel, is not the fault.
When ſome believe
the *. that are ſpoken, and others believe them not, the faith of thoſe
that believe, condemns thoſe that believe not, and, therefore, they have
edneſs.
Directions to the Apoſtles.
placable feuds have ever beef, thoſe that have ariſen from difference in
religion : ne enmity like that of the perſecutors, no reſolution like that
of the perſecuted. Thus Chriſt tells his diſciples what they ſhould ſuffer,
and theſe were hard ſayings; if they could bear theſe, they could beat
anything. Note, Chriſt has dealt fairly and faithfully with us, in telling
us the worſt we can uneet with in his ſervice ; and he would have us
deal ſo with ourſelves, in fitting down and eounting the coſt. -
2. They are here told from whom, and by whom, they ſhoulā ſuffet
theſe hard things, Surely hell itſelf muſt be let looſe, and devils, thoſe
deſperate and deſpairing ſpirits, that have no part nor lot in the #.
ſalvation, muſt become incarnate, ere ſuch ſpiteful enemies could be found
to a doćtrine, the ſubſtance of which was good will toward men, and the
reconciling of the world to God; no, would you think it? All this miſ-
chief ariſes to the preachers of the goſpel, from thoſe to whom they
came to preach ſalvation. Thus the blood-thirsty hate the upright, but
the just ſeek his ſoul, (Prov. 29, 10.) and therefore heaven is ſo much
oppoſed ;" earth, becauſe earth is ſo much under the power of hell,
Eph. 2. 2.
*i. hard things Chriſt’s diſciples muſt ſuffer,
(1.) From men, (v. 17.) “Beware of men; you will have need to.
ſtand upon your guard, even againſt thoſe who are of the ſame nature
with you”—ſuch is the depravity and degeneracy of that nature, (homº
homini lupus—man is a wolf to man, ) crafty and politic as men, but cruel,
and barbarous as beaſts, and wholly diveſted of the thing called huma-
nity. Note, Perſecuting rage and enmity tura men into brutes, into:
devils. Paul at Epheſus fought with beaſts in the ſhape of men, I Cor.
15. 32. It is a ſad paſs that the world is come to, when the beſt friends.
it has, have need to beware of men. It aggravates the troubles of Chriſt’s
ſuffering ſervants, that they ariſe from thoſe who are bone of their bone,.
made of the ſame blood. Perſecutors are, in this reſpect, worſe than-
beaſts, that they prey upon thoſe of their own kind; Savis interſe con-
venit upſis—Even ſavage bears agree among themſelves. It is very grie-
vous to have men riſe up againſt us, (Pſ. 124.) from whom we might
expc&t protećtion and ſympathy; men, and no more ; mere men ; men,
and not ſaints; natural men, (1 Cor. 2. 14.) men of this world, Pſ.
17. 14. Saints are more than men, and are redeemed from among men,
and therefore are hated by them. The nature of man, if it be not ſanc-
tified, is the worſt hature in the world next to that of devils. They are
men, and therefore ſubordinate, dependent, dying creatures ; they are
men, but they are but men, (Pſ. 9, 20.) and who art thou, that thoug
Jhouldeſt be afraid of a man that shall die 2 Iſa. 51. 12. Beware of the
men, ſo Dr. Hammond; thoſe you are acquainted with, the men of the
Jewiſh Sanhedrin, which diſallowed Chriſt, I Pet. 2. 4.
(...) From profeſſing men, men that have a form of godlineſs, and
make a ſhew of religion. They willſ&ourge you in their ſynagogues, their
places of meeting É. the worſhip of God, and for the exerciſe of their
church diſcipline : ſo that they looked upon the ſcourging of Chriſt’s
miniſters to be a branch of their religion. Paul was five times ſourged
in the ſynagogues, 2 Cor. 11. 24. The Jews, under colour of zeal for
Moſes, were the moſt bitter perſecutors of Chriſt and Chriſtianity, and
placed thoſe outrages to the ſcore of their religion. Note, Chriſt’s diſ-
ciples have ſuffered mueh from conſcientious perſecutors, that ſcourge
them in their ſynagogues, caſt them out and kill them, and think they do
God good ſervice, (John 16. 2.) and ſay, Let the Lord be glorifted, Iſa.
66. 5. Zech. 11. 4, 5. But the ſynagogue will be ſo far from conſe-
crating the perfecution, that the perſecution, doubtleſs, profanes and de-
ſecrates the ſynagogue.
(3.) From great men, and men in authority. The Jews did not only
ſcourge them, which was the utmoſt their remaining power extended to,
but when they could go no further themſelves, they delivered them up.
to the Roman powers, as they did Chriſt, John 18. 36. 2'e shall be
| brought before governors and kings, (v. 18,) who, having more power,
are in a capacity of doing the more miſchief. Governors and kings re-
ceive their power from Chriſt, (Prov. 8, 15.) and ſhould be his ſervants,
and his church’s protećtors and nurſing fathers, but they often uſe their
power againſt him, and are rebels to Chriſt, and oppreſſors of his church.
The kings of the earth ſet themſelves againſt his kingdom, Pſ. 2. 1, 2.
A&ts 4. 25, 26. Note, It has often been the lot of good men to have
great men for their enemies.
(4.) From aſ men, (v. 22.) Te shall be hated of all men, of all wicked
men, and theſe are the generality of men, for the whole world lies in wick-
So few are there that love, and own, and countenance Chriſt’s
righteous cauſe, that we may ſay, the friends of it are hated of all men ;
an enmity againſt them that believe. Note, The moſt violent and im-
they are all gone affray, and, therefore, eat up my people, Pſ. 14, 3.
• * , . . . . . . !
Direáions to the Apoſtles.
Sr. MATTHEw, x.
As far as the apoſtacy from God goes, ſo far the enmity againſt the
ſaints goes ; ſometimes it appears more general than at other times, but
there is ſomething of this poiſon lurking in the hearts of all the children.
of diſºbedience. The world hates you, for it wanders qfter the beast, Rev.
i8. 3. Every man is a liar, and therefore a hater of truth. ...
(5.). From thoſe of their own kindred. The brother shall deliver up
the brother to death, v. 21. A man shall be, upon this account, at va-
riance with his own father; nay, and thoſe of the weaker and tenderer
ſex too ſhall become perſecutors and perſecuted; the perſecuting daughter
will be against the believing mother, where natural affection and filial duty,
one would think, ſhould prevent, or ſoon extinguiſh the quarrel; and
then, no. marvel, if the daughter-in-law be against the wrother-in-law;
where, too often, the coldneſs of love ſeeks occaſion of contention, u. 35.
In general, (v. 36.) A man’s foes shall be they of his awn logſehold.
They who ſhould be his friends, will be incenſed againſt him for em-
bracing Chriſtianity, and eſpecially for adhering to it when it comes to
be perſecuted, and will join with his perſecutors againſt him. Note,
The ſtrongeſt bonds of relative love and duty, have often been broken
through, by an enmity againſt Chriſt and his doćtrine. Such has been.
the power of prejudice againſt the true religion, and zeal for a falfe one,
that all other regards, the moſt natural and ſacred, the moſt engaging and
endearing, have been ſacrificed to theſe Molochs. They who rage against
the Lord, and his anointed ones, break even theſe bonds in ſunder, and cast
away even theſe cords from them, Pſ. 2. 2, 3. Chriſt’s ſpouſe ſuffers
hard things from the anger of her own mother’s children, Cant. 1, 6.
Sufferings from ſuch are more grievous ; nothing cuts more than this,
It was thou, a man, mine equal ; (Pſ. 55. 12, 13.) and the enmity of
ſuch is commonly moſt implacable ; a brother offended is harder to be won
than a strong city, Prov. 18. 19. The martyrologies, both ancient and
modern, are full of inſtances of this... Upon the whole matter, it ap-
pears, that all that will live godly in Christ Jeſus, must ſifter perſecution ;
and through many tribulations we must expect to enter into the kingdom of
God. * \
II. With theſe predićtions of trouble we have here, preſcriptions of
counſels and comforts for a time of trial. He ſends them out expoſed
to danger indeed, and expecting it, but well armed with inſtructions and
encouragements, ſufficient to bear them up, and bear them out in all
theſe trials. Let us gather up what he ſays, .
1. By way of counſel and dire&tion in ſeveral things. .
(1.) Be ye wiſe as ſerpents, v. 16. “You may be ſo ;” (ſo ſome
take it, only as a permiſſion) “ you may be as wary as you pleaſe, pro-
vided you be harmleſs as doves.” But it is rather to be taken as a
precept, recommending to us that wiſdom of the prudent, which is to
underſtand his way, as uſeful at all times, but eſpecially in ſuffering
times. “Therefore, becauſe you are expoſed, as ſheep among wolves ;.
$e we wiſe as ſerpents; not wife as foxes, whoſe cunning is to deceive
others, but as ſerpents, whoſe policy is only to defend themſelves, and
to ſhift for their own ſafety.” The diſciples of Chriſt are hated and
perſecuted as ſerpents, and their ruin is ſought, and, therefore, they need
the ſerpent’s wiſdom. Note, It is the will of Chriſt that his people and
miniſters, being ſo much expoſed to troubles in this world, as they
uſually are, ſhould not needleſsly expoſe themſelves, but uſe all fair and
lawful means for their own preſervation. Chriſt gave us an example of
this wiſdom, ch. 21. 24, 25.-22. 17, 18, 19. John 8.6, 7, beſides the
many eſcapes he made out of the hands of his enemies, till his hour was
come. See an inſtance of St. Paul’s wiſdom, A&ts 23. 6, 7. In the cauſe:
of Chriſt we muſt fit looſe to life and all its comforts, but muſt not be pro-
digal of them. It is the wiſdom of the ſerpent, to ſecure his head, that
that may not be broken, to stop his ear to the voice of the chârmer, (Pſ.
58.4, 5.) and to take shelter in the clefts of the rock 3 and herein we
may be wiſe as ſerpents. We muſt be wiſe, not to pull trouble upon our
own heads; wiſe to keep filence in an evil time, and not to give offence,
if we can help it. -
(2.) Be ye harmleſs as doves. “Be mild, and meek, and diſpaſſionate;
not only, do nobody any hurt, but bear nobody any ill-will; be without
gall, as doves are; this muſt always go alóng with the former.” They
are ſent forth among wolves ; therefore muſt be as wiſé as ſerpents, but,
they are ſent forth as sheep, therefore muſt be harmleſs as doves... We
muſt be wiſe, not to wrong ourſelves, but rather ſo than wrong any one
elſe; muſt uſe the harmleſſneſs of the dove to bear twenty injuries, ra-
ther than the ſubtilty of the ſerpent to offer, or to return one. Note, It
muſt be the continual care of all Chriſt’s diſciples, to be innocent and in-
offenſive in word and deed, eſpecially in confideration of the enemies
}
are beſet with birds of prey, that we may neither provoke them, nor be
|provoked by them; David coveted the wings of a dove, on which to fly
away and be at reſt, rather than the wings of a hawk. The Spirit de-
ſcended on Chriſt as a dove, and all believers partake of the Spirit of
Chºist, a dove-like ſpirit, made for love, not for way; * 2.
(3.) Beware gf ºnen, v. 17. “Be always upon your guard, and avoid
dangerous company j take heed what you ſay and do, and preſume net
too far upon any man’s fidelity; be jealous of the moſt plauſible preten-
fions; irust not in a friend, no, not in the wife of thy boſºn,” Micah
7. 5. Note, It becomes thoſe who are gracious to be cautious, for we
are taught to ceaſe from man. Such a wretched world do we live in,
that we know not whom to truſt. Ever fince our Mäſter was betrayed
with a kiſs, by one of his own diſciples, we have need to beware of men,
of falſe brethren. - -
. (4.) Take no thought how, or-wkai yeshall ſpeak, v. 19. “When ye
are brought before magiſtrates, condućt yourſelves decently, but affiół
not yourſelves with care how you ſhall come off. A prudent thought
there muſt be, but not an anxious, perplexing, diſquieting thought; let
this care be cast upon God, as well as that—what you .# eał, and what
you ſhall drink. Do not ſtudy to make fine ſpeeches, ad captandam bene-
volentiam—to ingratiate yourſelves; affect not quaint expreſſions, flou-
riſhes of wit, and laboured periods, which only ſerve to gild a bad cauſe,
the gold of a good one needs it not. It argues a diffidenee of your
cauſe, to be ſolicitous in this matter, as if it were not ſufficient to ſpeak
for itſelf. You know upon what grounds you go, and then, verbaque
proviſam rem non invita ſequentur—ſuitable capréftons will readily occur.”
Never any ſpoke better before governors and kings than thoſe three
champions, who took no thought before, what they ſhould ſpeak : O Ne-
buchadnezzar, we are not careful to anſwer thee in this matter, Dan. 3. 16.
See Pſ. 119.46, Note, The diſciples of Chriſt muſt be more thoughtful,
how to do well, than how to ſpeak well; how to keep their integrity, than
how to vindicate it... Won magna logitimºr, ſed vivimits—Our lives, noš.
boasting words, form the beſt apology. .
(5.) When they perſecute you in this city, flee to another, 0.23. “Thus
rejećt them who rejećt you and your doćtrine, and try whether others.
will not receive you and it. Thus ſhift for your own ſafety.” Note,
In caſe of eminent peril, the diſciples of Chriſt may, and muſt ſecure
themſelves by flight, when God, in his providence, opens to them a door
of eſcape, . He that flies may fight again. . It is no inglorious thing for
Chriſt’s ſoldiers to quit their ground, provided they do not quit their
colours : They may go out of the way of danger, though they muſt
not go out of the way of duty. Obſerve Chriſt’s care of his diſciples,
in providing places of retreat and ſhelter for them; ordering it ſo, that
perſecution rages not in all places at the ſame time; but when one city
is made too hot for them, another is reſerved for a cooler ſhade, and a "
Hittle ſanctuary; a favour to be uſed and not to be ſlighted ; yet always
P’ with this proviſo, that no finful, unlawful means be uſed to make the
eſcape; for then it is not a door of God’s opening. We have many ex-
amples to this rule in the hiſtory both of Chriſt and his apoſtles, in the
application of all which to particular caſes, wiſdon and integrity are pro-
jitable to direct. w
(6.) Fear them not, (v. 26.) becauſe they can but kill the º v. 283.
Note, It is the duty and intereſt of Chriſt’s diſciples, not to fear the
greateſt of their adverſaries. They who truly fear God, need not fear
man; and they who are afraid of the leaſt fin, need not be afraid of the
greateſt trouble. The fear of man brings a ſhare, a perplexing ſnare,
that diſturbs our peace; an entangling ſnare, by which we are drawn
into fin; and, therefore, it muſt be carefully watched, and ſtriven and
prayed againſt. Be the times never ſo difficult, enemies never ſo out-
rageous, and events never ſo threatening, yet need we not fear, yet will
we not fear, though the earth be removed, while we have ſo geoda God,
ſo good a cauſe, and ſo good-a hope through grace; . . . w
| Yes, this is ſoon ſaid, but when it comes to the trial; racks, and tor-
tures, dungeons and gallies, axes and gibbets, fire and faggot, are ter-
rible things, enough to make the ſtouteſt heart to tremble, and to ſtart
back, eſpecially when it is plain, that they may be avoided by a few de-
clining ſteps, and, therefore, to fortify us againſt this temptation, we
have here, -
| [1..] A. good reaſon againſt this féar, taken from the limited power
of the enemies; -they kill the body, that is the utmoſt their rage can ex-
tend to ; hitherto they can go, if God permit them, but no further;
they are not able to kill the ſoul, nor to do it any hurt, and the ſoul is
the man. By this it appears, that the ſoul does not (as ſome dream).
they are in the midſt of... We have need of a dove-like ſpirit, when we
Vol. IV, No. 75.
fall aſleep at death, nor is deprived of thought and perception ; for then
w * Z.
. . . . . . .”
* - ST, MATTHEW, *.x.
the killing of the body would be the killing of the ſoul too. The ſoul ||
is killed when it is ſeparated from God and his love, which is its life,
and is made a veſſel of his wrath; now this is out of the reach of their
power. Tribulation, diſtreſs, and perſecution, may ſeparate us from all
the world, but cannot part between us and God, cannot make us either
not to love him, or not to be loved by him, Rom. 8. 85, 37. If, there-
fore, we were more concerned about our ſouls, as our jewels, we ſhould
be leſs afraid of men, whoſe power cannot robus of them : they can but
kill the body, which would quickly die of itſelf, not the ſoul, which will
enjoy itſelf, and its God in ſpite of them. They cans but cruſh the
cabinet : a heathensſet the tyrant at defiance with this, Tunde capſam
4nawarchi, Anawarchum non-ladis—you may abuſe the caſe of Anawarchus,
3you cannot injure Anaxarchus himſelf. The pearl of price is untouched.
Seneca undertakes to make it out, that you cannot hurt a wife and good
man, becauſe death itſelf is no real evil to him. Šâ marinum illud ultra
quod nihil habent iratae leges, aut ſevīſāmi domini minantur, in quo in-
perium ſuum fortuna conſumit, aquo placidoque animo accipimus, & ſcimus
mortem malum non effe ob hoc ne injuriam guidem—If with calmneſs and ||
compoſure we meet that last extremity, beyond which injured laws and mer-
cilºſs tyrants have nothing to inflict, and in which fortune terminates her
dominion, we know that death is not an evil, becauſe it does not occaſion the
Jlightest injury. Seneca de Conſtantia. 2: .
. . [2] A good remedy againſt it, and that is to fear God. Fear him
who is able to destroy both ſoul and body in hell. Note, Firſt, Hell is the
deſtruction both of ſoul and body; not of the being of either, but the
well-being of both; it is the ruin of the whole man; if the ſoul be loſt,
the body is loſt too. They finned together; the body was the ſoul’s
tempter to fin, and its tool in fin, and they muſt eternally ſuffer together.
Secondly, This deſtruction comes from the power of God; he is able to
destroy ; it is a deſtruction from his glorious power ; (2 Theſſ. 1.9.)
he will in it make his power, known ; not only his authority to ſentence,
but his ability to execute the ſentence, Rom. 9. 22. Thirdly, God is
therefore to be feared, even by the beſt ſaints in this world. Knowing the
terrors of the Lord, we perſitade men to stand in awe of him. If, accord-
ing to his fear, ſo is his wrath, then according to his wrath ſo ſhould his
Jear be, eſpecially, becauſe none knows the power of his anger, Pſ. 90.
11. When Adam, in innocency, was awed by a threatening, let none of
Chriſt’s diſciples think that they need not the reſtraint of a holy fear,
Happy is the man that fears always. The God of Abraham, who was
then dead, is called the fear of Iſaac, who was yet alive, Gen. 31.42,
53. Fourthly, The fear of God and of his power reigning in the ſoul,
will be a ſovereign antidote againſt the fear of man. It is better to fall
under the frowns of all the world, than under God’s frowns, and there-
fore as it is moſt right in itſelf, ſo it is moſt ſafe for us, to obey God ra-
ther than men, Aćts 4. 19. They who are afraid of a man that shall die,
Jorget the Lord their Maker, Iſa, 51. 12, 13. Neh. 4. 14.
(7.) What I tell you in darkneſs, that ſpeak ye in light; (v. 27.)
“whatever hazards you run, go on with your work, publiſhing and pro-
claiming the everlaſting goſpel to all the world; that is your buſineſs,
mind that. The deſign of the enemies is not merely to deſtroy you, but
to ſuppreſs that, and, therefore, whatever be the conſequence, publiſh
that.” What I tell you, that ſpeak ye. Note, That which the apoſtles
have delivered to us, is the ſame that they received from Jeſus Chriſt,
Heb. 2. 3. They ſpake-what he told them—that, all that, and nothing
but that. Thoſe ambaſſadors received their inſtrućtions in private, in dark-
meſs, in the ear, in corners, in parables. Manythings Christ/pake openly,
and nothing inſecret varying from what he preached in public, John 18. 20.
But the particular inſtructions which he gave his diſciples after his re-
*
furre&tion, concerning the things pertaining to the kingdom of God, were
whiſpered in the ear, (Acts 1.3.) for then he neverſhewed himſelfopenly.
But they muſt deliver their embaſſy publicly, in the light, and upon the
houſe-tops ; for the doctrine of the goſpel is what all are concerned in,
(Prov. 1, 20, 21-8, 2, 3.) therefore he that hath ears to hear, let him
hear. The firſt indication of the reception of the Gentiles into the
church was upon a houſe-top, Aćts 10. 9. Note, There is no part of
Chriſt’s goſpel that needs, upon any account to be concealed; the whole
counſel of God must be revealed, Aëts 20, 27. In never ſo mixed a mul-
titude let it be plainly and fully delivered. -
2. By way of comfort and encouragement. Here is very much ſaid
to that purpoſe, and all little enough, confidering the many hardſhips
they were to grapple with, throughout the courſe of their miniſtry, and
their preſent weakneſs, which was ſuch, as that, without ſome powerful
ſupport, they could ſcarcely bear even the proſpect of ſuch uſage;
Chriſt therefore ſhews them why they ſhould be of good cheer.
| againſt them who oppoſe him and his goſpel.
* *
Directions to the Apoſtles.

(1.) Here is one wordpeciliar to their preſent miſſion, v. 23. re.
shall not have gone over the cities of Iſrael, till the Son of man be come.
They were to preach that the kingdom of the Son of man, the Meſſiah, was
at-hand; they were to pray; Thykingdom come; now they ſhould not have
|gone over all the cities of Iſrael, thus praying, and thus preaching, beforeſ
that kingdom ſhould come, in the exaltation of Chriſt, and the pdurin
out of the Spirit. It was a comfort, [1] That what they ſaid ſhould
be made good; they ſaid the Son of man is:cqming, and behold, he comes.
Chriſt will confirm the word of his meſſengers, Iſa. 44; 16... [2.]...That.
|it ſhould be made good quickly. Note, It is matter of comfort to Chriſt’s.
labourers, that their working time will be ſhort, and ſoon over; the
hireling has his day; the work and warfare will in a little time be ac-?
compliſhed. . [3.] That then they ſhould be advanced to a higher ſta-
tion. When the Son of man comes, they shall be endued with greater power
from on high, now they were ſent forth as agents and envoys, but in a
little time their commiſfion ſhould be enlarged, and they ſhould be ſent
forth as plenipotentiaries into all the world. & º - r
2.) Here are many words that relate to their work in general, and
the troubles they were to meet with in it; and they are good words and
comfortable words. - . . .
£1.] That their ſufferings were for a testimony against them and the
r
| Gentiles, v. 18. When the Jewiſh conſiſtories transfer you to the Ro-
man governors, that they may have you put to death, your being hurried
thus from one judgment-ſeat to another, will help to make your teſti-
mony the more public, and will give you an opportunity of bringing the
goſpel to the Gentiles, as well as to the Jews; nay, you will teſtify to
| them, and againſt them, by the very troubles you undergo. Note, God’s
people, and eſpecially God’s miniſters, are his witneſſes, (Iſa, 43. 10.)
not only in their doing work, but in their ſuffering work. Hence they
are called Martyrs—witneſſes for Chriſt, that his truths are of undoubted
certainty and value; and being witneſſes for him, they are witneſſes
The ſufferings of the
martyrs, as they witneſs to the truth of the goſpel they profeſs, ſo they
are teſtimonies of the enmity of their perſecutors, and both ways they are
a teſtimony againſt them, and will be produced in evidence in the great
day, when the ſaints shall judge the world; and the reaſon of the ſentence
will be, Inaſmuch as ye did it unto theſe, ye did it unto me. Now if their
ſufferings be a teſtimony, how cheerfully ſhould they be borne; for the
teſtimony is not finiſhed till thoſe come, Rev. 11. 7. If they be Chriſt’s
witneſſes, they ſhall be ſure to have their charges borne.
' [2.] That, upon all occaſions, they ſhould have God’s ſpecial pre-
ſence with them, and the immediate affiſtance of his holy Spirit, particu-
larly when they ſhould be called out to bear their teſtimony before gover-
nors and kings : it shall be given you (ſaid Chriſt) in that ſame hour what
gye shall ſpeak. Chriſt’s diſciples were choſen from among the foolish of
the world, unlearned and ignorant men, and, therefore, might juſtly diſ-
truſt their own abilities, eſpecially when they were called before great
men. When Moſes was ſent to Pharaoh he complained, I am not elo-
quent, Exod. 4, 10. When Jeremiah was ſet over the kingdoms, he ob-
jećted, I am but a child, Jer. I. 6, 10. Now, in anſwer to this ſuggeſ,
tion. Firſt, they are here promiſed, that it should be given them, not
ſome time before, but in that ſame hour, what they should ſpeak. They
ſhall ſpeak extempore, and yet ſhall ſpeak as much to the purpoſe, as if it
had been never ſo well ſtudied. Note, When God calls us out to ſpeak
for him, we may depend upon him to teach us what to ſay ; even then,
when we labour under the greateſt diſadvantages and diſcouragements.
Secondly, They are here aſſured, that the bleſſed Spirit ſhould draw up
their plea for them. It is not ye that ſpeak, but the Spirit of your Father,
which ſpeaketh in you, v. 20. . They were not left to themſelves upon
ſuch an occaſion, but, God undertook for them ; his Spirit of wiſdom
ſpoke in them, as ſometimes his providence wonderfully ſpoke for them,
and by both together they were manifeſted in the conſciences even of
their perſecutors. God gave them an ability, not only to ſpeak to the
purpoſe, but what they did ſay, to ſay it with holy zeal. The ſame
Spirit that affiſted them in the pulpit, affiſted them at the bar. They
cannot but come off well, who have ſuch an advocate ; to whom God
ſays, as he did to Moſes, (Exod. 4, 12.) : Go, and I will be with thy
mouth, and with thy heart. - * .
[3.] That he that endures to the end shall be ſaved, v. 22. Here it
is very.comfortable to conſider, Firſt, that there will be an end of theſe
troubles; they may laſt long, but will not laſt always. Chriſt comforted
himſelf with this, and ſo may his followers ; The things concerning me
have an end, I.uke 22.37. Dabit Deus his quoque finem—Théſé alſo will
God bring to a termination. Note, A believing proſpect of the period
3. MATTHEw, x.
Directions to the Apoſtles.
of our troubles, will be of great uſe to ſupport us under them. The
weary will be at rest, when the wicked ceaſe from troubling, Job 3.17. God
will give an expected end,, Jer. 29. 11. The troubles may ſeem tedi-
ous, like the days of a hireling, but bleſſed be God, they are not ever-
laſting. Secondly, That while they continue, they may be endured;
as they are not eternal, ſo they are not intolerable ; they may be borne,
and borne to the end, becauſe the ſufferers ſhall be borne up under them,
in everlaſting arms; The strength shall be according to the day, 1 Cor.
10. 13. Thirdly, Salvation will be the eternal recompence of all thoſe
that endure to the end. The weather ſtormy, and the way foul, but the
pleaſure of home will make amends for all. A believing regard to the
crown of glory has been in all ages the cordial and ſupport of ſuffering
ſaints, 2 Cor. 4, 16, 17, 18. Heb. 10. 34. This is not only an en-
couragement to us to endure, but an engagement to endure to the end.
They who endure but a while, and in time of temptation fall away, have
run in vain, and loſe all that they have attained ; but they who perſevere,
are ſure of the prize, and they only. Be faithful unto death, and then
thou ſhalt have the crown of life. - . *
[4.] That whatever hard uſage the diſciples of Chriſt meet with, it
is no more than what their Maſter met with before, (v. 24, 26.) The
diſciple is not above his master. We find this given as a reaſon, why they
ſhould not heſitate to perform the meaneſt duties, no, not waſhing one
another’s feet, John 13. 16. Here it is given as a reaſon, why they
ſhould not ſtumble at the hardeſt ſufferings. They are reminded of this
faying, John 15. 20. It is a proverbial expreſſion, The ſervant is not
better than his master, and, therefore, let him not expe&t to fare better.
Note, Firſt, Jeſus Chriſt is our Master, our teaching Master, and we
are his diſciples, to learn of him; our ruling Master, and we are his ſer- |
vants to obey him: He is Master of the houſe, oxoºsamárns, has a deſpotic
power in the church, which is his family. Secondly, Jeſus Chriſt our
Lord and Maſter met with very hard uſage from the world; they called
him Beelzebub, the god of flies, the name of the chief of the devils, with
whom they ſaid he was in league. It is hard to ſay, which is here more
to be wondered at, the wickedneſs of men who thus abuſed Chriſt, or
the patience of Chriſt, who ſuffered himſelf to be thus abuſed; that he
who was the God of glory ſhould be ſtigmatized as the god of flies; the
King of Iſrael, as the god of Ekron; the Prince of light and life, as the
prince of the powers of death and darkneſs; that Satan’s greateſt enemy
and deſtroyer, ſhould be run down as his confederate, and yet endure ſitch
contradiction of ſinners. Thirdly, The confideration of the ill treatment
which Chriſt met with in the world, ſhould engage us to expect and pre-
pare for the like, and to bear it patiently. Let us not think it ſtrange,
if they who hated him, hate his followers, for his ſake; nor think it hard
if they who are ſhortly to be made like him in glory, be now made like
him in ſufferings. Chriſt began in the bitter cup, let us be willing to
pledge him; his bearing the croſs made it eaſy for us.
[5.] That there is nothing covered that shall not be revealed, v. 26.
We underſtand this, Firſt, Of the revealing of the goſpel to all the
world. “Do you publish it, (v. 27.) for it ſhall be publiſhed. The
truths which are now, as myſteries, hid from the children of men, ſhall
all be made known, to all nations, in their own language,” Aćts 2, 11.
The ends of the earth must ſee this ſalvation. Note, It is a great encou-
ragement to thoſe who are doing Chriſt’s work, that it is a work which
ſhall certainly be done, it is a plough which God will ſpeed. Or, Se-
condly, Of the clearing up of Chriſt’s ſuffering ſervants, that are called
Beelzebub ; their true charaćter is now invidiouſly diſguiſed with falſe
colours, but however their innocency and excellency are now covered,
they shall be revealed ; ſometimes it is in a great meaſure done in this
world, when the righteouſneſs of the ſaints is made, by ſubſequent events,
to shine forth as the light : however, it will be done at the great day,
when their glory ſhall be manifeſted to all the world, angels and men,
to whom they are now made ſpectacles, 1 Cor. 4. 9. All their reproach
ſhall be rolled away, and their graces and ſervices, that are now covered,
shall be revealed, 1 Cor. 4. 5. Note, It is matter of comfort to the people
qf God, under all the calumnies and cenſures of men, that there will be
a reſurre&tion of names as well as of bodies, at the laſt day, when the righ-
teous shall shine forth as the ſun. Let Chriſt’s miniſters faithfully re-
veal his truths, and then leave it to him, in due time, to reveal their in-
tegrity. -
[6.] That the providence of God is in a ſpecial manner converſant
about the ſaints, in their ſufferings, v. 29.31. It is good to have re-
courſe to our firſt principles, and particularly to the doćtrine of God’s
univerſal providence, extending itſelf to all the creatures, and all their ac-
tions, even the ſmalleſt and moſt minute. The light of nature teaches
us this, and it is comfortable to all men, but eſpecially to all good men,
who can in faith call this God their Father, and for whom he has a tender-
concern. See here, g *
Firſt, The general extent of providence to all the creatures, even the
leaſt, and leaſt confiderable, to theiſharrows, 0.29. Theſe little animals.
are of ſo ſmall account; that one of them is not valued ; there muſt go .
two to be worth a farthing, (nay, you ſhall have five for a halfpenny,"
Luke 12.6.) and yet they are not ſhut out of the divine care; One of.
them shall natfall to the ground without your Father; That is, I. They
do not light on the ground for food, to pick up a grain of corn, but your.
heavenly Father, by his providence, laid it ready for them. In the paral-
lel place, Luke 12. 6. it is thus expreſſed, Not one of them is forgotten
before God, forgotten to be provided for ; he feedeth them, ch. 6. 26.
Now he that feeds the ſparrows, will not ſtarve the ſaints. 2. They do
not fall to the ground by death, either a natural or a violent death, with-
out the notice of God; though they are ſo ſmall a part of the creation,
yet even their death comes within the notice of the divine providence,
much more does the déath of his diſciples. Obſerve, The birds that
ſoar above, when they die, fall to the ground; death brings the higheſt to
the earth, , Some think that Chriſt here alludes to the two ſparrows that
were uſed in cleanſing the leper; (Lev. 14. 4, 5, 6.) the two birds in
the margin are called ſparrows ; of theſe one was killed, and ſo fell to
the ground, the other was let go. Now it ſeemed a caſual thing, which
of the two was killed; the perſons employed, took which they pleaſed,
but God’s providence defigned, and determined which. Now this God, .
who has ſuch an eye to the ſparrows, becauſe they are his creatures, much
more will have an eye to you who are his children. If a ſparrow die
not without your Father, ſurely a man does not, a Chriſtian,—a mi-
miſter,-my friend,-my child. A bird falls not into the fowler’s net,
nor by the fowler’s ſhot, and ſo comes not to be ſold in the market, but
according to the dire&tion of providence; your enemies, like ſubtle fow-
lers, lay ſhares for you, and privily shoot at you, but they cannot take
you, they cannot hit you, unleſs God give them leave. Therefore be
not afraid of death, for your enemies have no power againſt you, but
what is given them from above. God can break their bows and ſnares
(Pſ. 37. 14, 15.—64. 4, 7.) and make our ſouls to eſcape as a bird;
(Pſ. 124. 7.) Fear ye not, therefore, v. 31. ... Note, There is enough in
the doćtrine of God’s providence, to filence all the fears of God’s people;
Te are of more value than many ſparrows. All men are ſo, for the other
creatures were made for man, and put under his feet ; (Pſ. 8. 4, 5, 8.)
much more the diſciples of Jeſus Chriſt, who are the excellent ones of
the earth, however contemned, as if not worth one ſparrow.
Secondly, The particular cognizance which providence takes of the
diſciples of Chriſt, eſpecially in their ſufferings, (v. 30.) But the very
hairs of your head are all numbered. This is a proverbial expreſſion, de-
noting the account which God takes and keeps, of all the concernments
of his people, even of thoſe that are moſt minute, and leaſt regarded.
This is not to be made a matter of curious inquiry, but of encourage-
ment to live in a continual dependence upon Cod’s providential care,
which extends itſelf to all occurrences, yet without diſparagement to the
infinite glory, or diſturbance to the infinite reſt of the Eternal Mind. If
God numbers their hairs, much more does he number their heads, and
take care of their lives, their comforts, their ſouls. It intimates that
God takes more care of them, than they do of themſelves. They who
are ſolicitous to number their money, and goods, and cattle, yet were
never careful to number their hairs, which fall and are loſt, and they
never miſs them ; but God numbers the hairs of his people, and not a hair
of their head shall perish ; (Luke 21. 18.) not the leaſt hurt ſhall be
done them, but upon a valuable confideration: ſo precious to God are
his ſaints, and their lives and deaths . . . .
[7.] That he will ſhortly, in the day of triumph, own thoſe who now.
own him, in the day of trial, when thoſe who deny him, ſhall be for ever
diſowned and reječted by him, v. 32, 33. Note, Firſt, It is our duty,
and if we do it, it will hereafter be our unſpeakable honour and happi-
meſs, to conſeſ, Chriſt before men. 1. It is our duty, not only to believe
in Chriſt, but to profeſs that faith, in ſuffering for him, when we are
called to it, as well as in ſerving him. We muſt never be aſhamed of
our relation to Chriſt, our attendance on him, and our expectations from
him ; hereby the fincerity of our faith is evidenced, his name glorified,
and others edified. 2. However this may expoſe us to reproach and
trouble now, we ſhall be abundantly recompenſed for that, in the rºſur-
rection of the just, when it will be our unſpeakable honour and happineſs
to hear Chriſt ſay ; (what would we more ?) “ Him will I confeſs,
though a poor, worthleſs worm of the earth; this is one of mine, one of
- - i.
. . . . . . . . ;
* -
my friends and favourites, who loved the and was beloved by me; the
purchaſe of my blood, the workmanſhip of my Spirit; I will conftſ him
before my Father, when it will do him the moſt ſervice ; I will ſpeak a
a good word for him, when he appears before my Father to receive his
doom; I will preſent him, will repreſent him to my Father.” Thoſe
who honour Chriſt he will thus honour. They honour him before men ;
that is a poor thing; he will honour them before his Father, that is a
great thing. Secondly, It is a dangerous thing for any to deny and
diſown Christ before men ; for they who do ſo, will be diſowned by him
* e g
in the great day, when they have moſt need of him : he will not own
them for his ſervants, who would not own him for their Maſter: I tell
gott, I know you not, ch. 7. 23. In the firſt ages of Chriſtianity, when
for a man to confeſs Christ, was to venture all that was dear to him in
this world, it was more a trial of ſincerity, than it was afterwards, when
it had ſecular advantages attending it.
[8.] That the foundation of their diſcipleſhip was laid in ſuch a
temper and diſpoſition, as would make ſufferings very light and eaſy to
them ; and it was upon the condition of a preparedneſs for ſuffering, that
Chriſt took them to be his followers, v. 37.39. He told them at firſt,
that they were not worthy of him, if they were not willing to part with
all for him. Men heſitate not at thoſe difficulties which neceſſarily at-
tend their profeſfion, and which they counted upon, when they under-
took that profeſſion; and they will either cheerfully ſubmit to thoſe
fatigues and troubles, or diſclaim the privileges and advantages of their
profeſſion. Now, in the Chriſtian profeſſion, they are reckoned unwor-
thy the dignity and felicity of it, that put not ſuch a value upon their
intereſt in Chriſt, as to prefer that before any other intereſts. They
cannot expect the gains of a bargain, who will not come up to the terms
of it. Now thus the terms are ſettled ; if religion be worth any thing,
it is worth every thing; and, therefore, all who believe the truth of it,
will ſoon come up to the price of it; and they who make it their buſi-
neſs and bliſs, will make every thing elſe to yield to it. They who like
not Chriſt on theſe terms, may leave him at their peril. Note, it is very
encouraging to think, that whatever we leave, or loſe, or ſuffer, for
Chriſt, we do not make a hard bargain for ourſelves. Whatever we part
with for this pearl of price, we may comfort ourſelves with this perſua-
fion, that it is well worth what we give for it. The terms are, that we
muſt prefer Chriſt,
Firſt, Before our neareſt and deareſt relations; father or mother,ſon
er daughter. Between theſe relations, becauſe there is little room left
for envy, there is commonly more room for love, and, therefore, theſe
are inſtanced in, as relations which are moſt likely to affect. Children
muſt love their parents, and parents muſt love their children; but if they
love them better than Chriſt, they are unworthy of him. As we muſt
not be deterred from Chriſt by the hatred of our relations which he ſpoke
of, (v. 21. 35, 36.) ſo we muſt not be drawn from him, by their love.
Chriſtians muſt be as Levi, who ſaid to his father, I have not ſeen him,
TXeut. 33.9.
Secondly, Before our eaſe and ſafety. We muſt take up our croſs and
ollow him, elſe we are not worthy of him. Here obſerve, 1. They who
would follow Christ, muſt expečt their croſs and take it up. 2. In taking
up the croſs, we muſt follow Christ’s example, and bear it as he did. 3.
It is a great encouragement to us, when we meet with croſſes, that in
bearing them we follow Chriſ?, who has ſhewed us the way; and that
if we follow him faithfully, he will lead us through ſufferings like him,
to glory with him.
Thirdly, Before life itſelf, v. 39. He that findeth his life, shall loſe it ;
he that thinks he has found it, when he has ſaved it, and kept it, by
denying Chriſt, ſhall loſe it in an eternal death; but he that loſeth his life
ſor Christ’s ſake, that will part with it, rather than deny Chriſt,ſhall
find it, to his unſpeakable advantage, in an eternal life. They are beſt
prepared for the life to come, that fit moſt looſe to this preſent life.
[9.] That Chriſt himſelf would ſo heartily eſpouſe their cauſe, as to
ſhew himſelf a friend to all their friends, and to repay all the kindneſſes
that ſhould at any time be beſtovted upon them, w. 40...42. He that re-
ceiveth you, receiveth me.
Firſt, It is here implied, that though the generality would reječt them,
yet that they ſhould meet with ſome, who would receive and entertain
them, would bid the meſſage welcome to their hearts, and the meſſengers
to their houſes, for the ſake of it. Why was the goſpel-market made,
but that if ſome will not, others will. In the worſt of times there is a
remnant according to the election of grace. Chriſt’s miniſters ſhall not
Åabour in vain.
ST, MATTHEw, *
Diré&tions to the Apoſtles.
whether in kindneſs or in unkindneſs, as done to himſelf, and reckons
himſelf treated as they are treated. He that receievth you, receiveth me.
Both honours and contempt put upon an ambaſſador, refle&t honour or
contempt upon the prince that ſends him, and miniſters are ambaſſt-
dors for Christ, See how Chriſt may ſtill be entertained by thoſe who
would teſtify their reſpects to him ; his people and miniſters we have
always with us; and he is with them always, even to the end of the
world. Nay, the honour riſes higher, He that receiveth me, receivetk
him that ſent me. Not only Chriſt takes it as done to himſelf, but
through Chriſt God does ſo too. By entertaining Chriſt's miniſters,
they entertain not angels unawares, but Chriſt, may and God himſelf,
and unawares too, as appears, ch. 25. 37. When ſaw we thee an
hungred? g
| Thirdly, That though the kindneſs done to Chriſt's diſciples be never
ſo ſmall, yet that if there be occaſion for it, and ability to do no more,
it ſhall be accepted, though it be but a cup of cold water given to one of
theſe little ones, v. 42. They are little ones, poor and weak, and often
ſtand in need of refreſhment, and glad of the leaſt. The extremity may
be ſuch, that a cup of cold water may be a great favour. . Note, Kind-
ineſſes ſhewn to Chriſt’s diſciples are valued in Chriſt’s books, not ac-
cording to the coſt of the gift, but according to the love and affection of
the gives. On that ſcore the widow’s mite not only paſſed current, but
was ſtamped high, Luke 21.3, 4. . Thus they who are truly rich in
graces may be rich in good works, though poor in the world.
Fourthly, That kindneſs to Chriſt’s diſciples which he will accept,
muſt be done with an eye to Chriſt, and for his ſake. A prophet muſt
be received in the name of a prophet, and a righteous man in the name of a
righteous man, and one of thoſe little ones in the name of a diſciple ; not
becauſe they are learned, or witty, nor becauſe they are our relations or
neighbours, but becauſe they are righteous, and ſo bear Chriſt’s image;
becauſe they are prophets and diſciples, and ſo are ſent on Chriſt's
errand. It is a believing regard to Chriſt that puts an acceptable value
upon the kindneſſes done to his miniſters. Chriſt does not intereſt himſelf
in the matter, unleſs we firſt intereſt him in it. Ut tibi debeam aliquid
pro eo quod praestas, debes non tantum miki praestare, ſºd tanquam ſº
If you wish me to feel an obligation to you for any ſervice you render, you
| must not only perform the ſervice, but you must convince me that you do it
jor my ſake. Seneca.
Fifthly, That kindneſſes ſhewn to Chriſt’s people and miniſters, ſhall
not only be accepted, but richly and ſuitably rewarded. There is a great
deal to be gotten, by doing good offices to Chriſt’s diſciples. If it be
done to the Lord, he will repay them again with intereſt; for he is not
unrighteous to forget any labour of love, Heb. 6, 10. 1. They ſhall receive
a reward, and in no wiſe loſe it. He does not ſay, that they deſerve a
reward; we cannot merit any thing as wages, from the hand of God;
but they ſhall receive a reward from the free gift of God: and they ſhalk
in no wiſe loſe it, as good ſervices often do among men ; becauſe they
who ſhould reward them are either falſe or forgetful. The reward may
be deferred, the full reward will be deferred, till the reſurre&tion of the
juſt ; but it ſhall in no wiſe be lost, nor ſhall they be any loſers by the
delay. 2. This is a prophet’s reward, and a righteous man’s. That is,
either, (1.) The reward that God gives to prophets and righteous men;
the bleſfings conferred upon them ſhall diſtil upon their friends. Or,
(2.) The reward he gives by prophets and righteous men; in anſwer to
their prayers; (Gen. 20. 7.) He is a prophet, and he shall pray for thee,
that is a prophet’s reward : and by their miniſtry; when he gives the
inſtructions and comforts of the word, to thoſe who are kind to the
preachers of the word, then he ſends a prophet’s reward. Prophets’ re-
wards are ſpiritual bleſfings in heavenly things, and if we know how to
value them, we ſhall reckon them good payment.
CHAP, XP.
In this chapter we have, I. The constant and unwearied diligence of our
Lord Jeſus in his great work of preaching the goſpel, v. l. II. His diſ.
courſe with the diſtiples of John concerning his being the Meſſiah, v.
2...6. The honourable teſtimony that Christ bore to John Baptiſt, v. 7...15.
IV. The ſad account he gives of that generalion in general, and ºf ſome
particular places, with reference to the ſucceſs, both of John’s ministry,
and of his own, v. 16.24. W. His thankſgiving to his Father for the
wiſe and gracious method he had taken in revealing the great mysteries
of the goſpel, v. 25, 26. VI. His gracious call and invitation to poor
Jinners to come to him, and to be ruled, and taught, and ſaved by him,
Secondly, Jeſus Chriſt takes what is done to his faithful miniſters, |
*º
v. 27.30. No where have we more of the terror ºf gºſpel woes for
• ‘y *. ºr x-
& s:- *
* . . . .
warning to us, or of the ſweetneſs ºf goſpelgrace, for ;: to!
us than in this chapter; which ſits befºre us -
ife and death, the bleſſing and
the curſe. ' ' - . .
1. A}} it came to paſs when, Jeſus had made an end
of commanding his twelve diſciples, he departed
thence to teach and to preach in their cities. 2. Now
when John had heard in the priſon the works of Chriſt,
he ſent two of his diſciples, 3. And ſaid unto him, Art
thou he that ſhould come, or do we look for another ? 4.
Jeſus anſwered and ſaid unto them, Go, and ſhew John
again thoſe things which ye do hear and ſee : 5. The
blind receiye their fight, and the lame walk, the lepers are
cleanſed, and the deaf hear, the dead, are raiſed up, and
the poor have the goſpel preached to them. 6. And
bleſſed is he whoſoever ſhall not be offended in me.
4
*
* &
The firſt verſe of this chapter ſome join to the foregoing chapter, and
make it (not unfitly) the cloſe of that. •º g
J. The ordination ſermon which Chriſt preached to his diſciples in the
foregoing chapter, is here called his commanding them, Note, Chriſt's
commiſſions imply commands. Their preaching of the goſpel was not
only permitted them, but it was injoined them. It was not a thing re-
ſpecting which they were left at their liberty, but neceſſity was laid upon
them, I Cor. 9. 16... The promiſes he made them are included in theſe
commands, for the covenant of grace is a word which he hath commanded,
Pſ. 105.8. He made an end of commanding, trixeasy 31&rgaoay. Note,
The inſtrućtions Chriſt gives are full inſtrućtions. He goes through
with his work. -
2. When Chriſt had ſaid what he had to ſay to his diſciples, he de-
parted thence. It ſhould ſeem they were very-loth to leave their Maſter,
till he departed and ſeparated himſelf from them; as the nurſe withdraws
the hand, that the child may learn to go by itſelf. Chriſt would now
teach them how to live, and how to work, without his bodily preſence.
. It was expedient for them, that Chriſt ſhould thus go away for a while,
that they might be prepared for his long departure, and that, by the
help of the Spirit, their own hands might be ſufficient for them, (Deut.
33. 7.) and they might not be always children. We have little account
of what they did now purſuant to their commiſſion. They went abroad,
no doubt; probably into Judea, (for in Galilee the goſpel had been
moſtly preached hitherto,) publiſhing the doćtrine of Chriſt, and work-
ing miracles in his name; but ſtill in a more immediate dependence upon
him, and not being long from him ; and thus they were trained up, by
degrees, for their great work. : .
3. Chriſt departed to teach and preach in the cities whither he ſent.
his diſciples before him to work miracles, (ch. 10. 1, 8.) and ſo to raiſe
people’s expectations, and to make way for his entertainment. . Thus
was the way of the Lord prepared ; John prepared it by bringing people
to repentance, but he did no miracles. The diſciples go further, they
work miracles for the confirmation. Note, Repentance and faith prepare
people for the bleſfings of the kingdom of heaven, which Chriſt gives.
Obſerve, When Chriſt impowered them to twork miracles, he employed
himſelf in teaching and preaching, as if that were the more honourable.
of the two. That was but in order to do this. Healing the fick was
the ſaving of bodies, but preaching the goſpel was to the ſaving of
fouls. Chriſt had directed his diſciples to preach, (ch. 10. 7.) yet he
did not leave off preaching himſelf. He ſet them to work, not for his
own eaſe, but for the eaſe of the country, and was not the leſs buſy for
employing them. How unlike are they to Chriſt, who yoke others only
that they may themſelves be idle. Note, The increaſe and multitude of
labourers in the Lord’s work ſhould be made not an excuſe for our negli-
gence, but an encouragement to our diligence. The more buſy others
are, the more buſy we ſhould be, and all little enough, ſo much work is
there to be done. Obſerve, He went to preach in their cities, which
were populous places; he caſt the net of the goſpel, where there were
moſt fiſh to be incloſed. Wiſdom cries in the oities, (Prov. 1. 21.) at
the entry of the city, (Prov. 8. 3.) in the cities of the Jews, even of them
who made light of him, who notwithſtanding had the firſt offer.
What he preached we are not told, but it was probably to the ſame
Śºr, MATTHEW, XI,
ſ
purpoſe with his ſermon on the mount. But here is next recorded a .
meſſage which John Baptiſt, ſent to Chriſt, and his return to it, v. 2.6.
Vol. I. No. 3.. -
The Inquiries of John's Diſciples. .
We heard before that Jeſus heard of John's ſufferings, ch. 4.12. * Now ,
we are told that Jºhn, in priſon, hears of Chriſt’s doings. . .He heard in
| alie priſon the works of Christ ; and no doubt, he was glad to hear of
|| them; for he was a true friend of the bridegroom, John 3. 29. Note,
When one uſeful inſtrument is laid afide, God knows how to raiſe up
many others in the ſtead of it. The work went on, though John was
in priſon, and it added no afflićtion, but a great deal of conſolation to
his bonds. ...Nothing more comfortable to God’s people in diſtreſs, than
to hear of the works of Christ; eſpecially to experience them in their own
ſouls. This turns a priſon into a palace. Some way or other Chriſt
will convey the notices of his love to thoſe that are in trouble for con-
ſcience ſake. John could not ſee the works of Chriſt, but he heard of
them with pleaſure. . And bleſſed are they who have not ſeen, but only
heard, and yet have believed. - - - -
Now John Baptiſt, hearing of
to him ; and what
of. Here is,... - -
I. The queſtion they had to propoſe to him : Art thou he that should
Chriſt's works, ſent two of his diſciples
paſſed between them and him we have here an account
| come, or do we look for another 2 This was a ſerious and important queſ-
tion ; Art thou the Meſſiah promiſed, or not 2 Art thou the Christ P Tell
ws. l. It is taken for granted, that the Meſfiah ſhould come. It was
one of the names by which he was known to the Old Teſtament ſaints,
he that cometh, or shall come, Pſ. 118. 26. He is now come, but there is
another coming of his which we ſtill expect. 2. They intimate, that if
this be not he, they would look for another. Note, We muſt not be
weary of looking for him that is to come, nor ever ſay, we will no more
expect him till we come to enjoy him. Though he tarry wait for him,
for he that ſhall come will come, though not in our time. 3. They in-
timate likewiſe, that if they be convinced that this is he, they will not be
ſceptics, they will be ſatisfied, and will look for no other. 4. They
therefore aſk, Art thow he 2 John had ſaid for his part, I am not the
Chriſt, John I. 20. Now, (1.) Some think that John ſent this queſtion
for his own ſatisfaction. It is true he had borne a noble teſtimony to
Chriſt ; he had declared him to be the Son of God, (John 1. 34.) the
Lamb of God, (v. 29.) and he that should baptize with the holy Ghoſt,
(v. 33.) and ſent of God, (John 3. 34.) which were great things. But
he defired to be further and more fully aſſured, that he was the Meſfiah
that had been ſo long promiſed and expe&ted. Note, In matters relating
to Chriſt and our ſalvation by him, it is good to be ſure. Chriſt appeared
not in that external pomp and power in which it was expected he ſhould
appear ; his own diſciples ſtumbled at this, and perhaps John did ſo ;
Chriſt ſaw ſomething of this at the bottom of this inquiry, when he ſaid,
bleſſed is he who shall not be offended in me. Note, It is hard, even for
good men, to bear up againſt vulgar errors. (2.) John’s doubt might
ariſe from his own preſent circumſtances, ... He was a priſoner, and
might be tempted to think, if Jeſus be indeed the Meſſiah, whence is it
that I, his friend and forerunner, am brought into this trouble, and am
left to be ſo long in it, and he never looks after me, never viſits me, nor
ſends to me, inquires not after me, does nothing either to ſweeten my im-
priſonment or haſten my enlargement 2 Doubtleſs there was a good rea-
ſon why our Lord Jeſus did not go to John in priſon, left there ſhould
ſeem to have been a compačt between them ; but John conſtrued it into
a negleåt, and it was perhaps a ſhock to his faith in Chriſt. Note, [1..] .
Where there is true faith, yet there may be a mixture of unbelief. The
beſt are not always alike ſtrong. [2.] Troubles for Chriſt, eſpecially
when they continue long unrelieved, are ſuch trials of faith as ſometimes
prove too hard to be borne up againſt. [3.] The remaining unbelief
of good men may ſometimes, in an hour of temptation, ſtrike at the root,
and calk in queſtion the moſt fundamental truths which were thought to
be well ſettled. Will the Lord caſt off for ever ? But we will hope that
John’s faith did not fail in this matter, only he deſired to have it
ſtrengthened and confirmed. Note, The beſt ſaints have need of the beſt
helps they can get for the ſtrengthening of their faith, and the arming
of themſelves againſt temptations to infidelity. Abraham believed, and
yet deſired a fign, (Gen. 15. 6. 8.) ſo did Gideen, Judg. 6. 36, 37.,
But, (3.) Others think that John ſent his diſciples to Chriſt with this
queſtion, not ſo much for his own ſatisfaction as for their's. Obſerve,
Though he was a priſoner they adhered to him, attended on him, and
were ready to receive inſtructions from him.; , they loved him, and
would not leave him. Now, [1...}. They were weak in knowledge,
and wavering in their faith, and needed inſtruction and confirmation; and
in this matter they were ſomewhat prejudiced ; being jealous for their
maſter, they were jealous of our Maſter; they were loth to acknowledge
Jeſus to be the Meſfiah, becauſe he eclipſed John, and are loth to believe
A a
s ... * . . .
• ºs
** . . . g
their own maſter when they think he ſpeaks againſt himſelf and them.
Good men are apt to have their judgments biaffed by their intereſt."
Now John would have their miſtakes re&ified, and wiſhed them tº be
as well ſatisfied as he himſelf was. Note, The ſtrong ought to confider
the infirmities of the weak, and to do what they can to help them; and
ſuch as we cannot help ourſelves we ſhould ſend to thoſe that can. When
thou art converted, ſtrengthen thy, brethren. [2] John was all along in-
duſtrious to turn over his diſciples to Chriſt, as from the grammar-
fºhool to the academy. Perhaps he foreſaw his death approaching, and |
therefore would bring his diſciples to be better acquainted with Chriſt,
under whoſe guardianſhip he muſt leave them. Note, Miniſters' buſineſs
is to direét every body to Chriſt. And thoſe who would know the cer.
tainty of the doćtrine of Chriſt, muſt apply themſelves to him, who is
Some to give an underſtanding. They who would grow in grace muſt
be inquiſitive. - . g &
** II, Here is Chriſt’s anſwer to this queſtion, v. 4..6. . It was not ſo
direct and expreſs, as when he ſaid, I that ſpeak unto thee am he , but it
was a real anſwer, an anſwer in fact. Chriſt will have us to ſpell out the
$onvincing evidences of goſpel truths, and to take pains in digging for
knowledge. *
. . J. He points them to what they heard and ſaw, which they muſt tell
John, that he might from thence take occaſion, the more fully to inſtruct
and convince them out of their own mouths.
thoſe.things that are their proper obječts. Therefore the popiſh doc-
trine of the real preſence agrees not with the truth as it is in Jeſus; for
Chriſt refers us to the things we hear and ſee. Go and tell John,
(1.) What you ſee of the power of Chrift's miracles; you ſee how, by
the word of Jeſus, the blind receive theirJight, the lame walk, &c. Chriſt’s
miracles were done openly, and in the view of all; for they feared not
the ſtrongeſt and moſt impartial ſcrutiny. Veritas non quarit angulos—
Truth ſeeks not concealment. They are to be confidered, [1..] As the
acts of a divine power. None but the God of nature could thus over-
rule and out-do the power of nature. It is particularly ſpoken of as
God’s prerogative to open the eyes of the blind, Pſ. 146.8. Miracles
are therefore the broad-ſeal of heaven, and the doćtrine they are affixed
to muſt be of God, for his power will never contradićt his truth; nor
can it be imagined that he ſhould ſet his feal to a lie; however lying
wonders may be vouched for, in proof of falſe doctrines, true miracles
evince a divine commiſſion; ſuch Chriſt's were, and they leave no room
to doubt that he was ſent of God, and that his doćtrine was his that ſent
him. [2.] As the accomplishment of a divine prediction. It was fore-
told, (Iſa. 35. 5, 6.) that our God ſhould come, and that then the eyes
of the blind should be opened. Now if the works of Chriſt agree with
the words of the prophet, as it is plain they do, then, no doubt but this
is our God whom we have waited for, who ſhall come with a recompence;
this is he who is ſo much wanted. *
(2.) Tell him what you hear of the preaching of his goſpel, which ac-
companies his miracles. Faith, though confirmed by ſeeing, comes by
hearing. Tell him, [1..] That the poor preach the goſpel; ſo ſome read
it. It proves Chriſt’s divine miſfion, that thoſe whom he employed in
founding his kingdom were poor men, deſtitute of all ſecular advantages,
who, therefore, could never have carried their point, if they had not been
carried on by a divine power... [2] That the poor have the goſpel
preached to them. Chriſt’s auditory is made up of ſuch as the Scribes
and Phariſees deſpiſed, and looked upon with contempt, and the Rabbies
would not inſtrućt, becauſe they were not able to pay them. The Old
Testament prophets were ſent moſtly to kings and princes, but Chriſt
preached to the congregations of the poor. It was foretold that the poor
of the flock ſhould wait upon him, Zech. 11. 11. Note, Chriſt’s gracious
condeſcenfions and compaſſions to the poor, are an evidence that it was
he that ſhould bring to the world the tender mercies of our God. It
was foretold that the Son of David ſhould be the poor man’s king, Pſ.
72. 2, 4, 12, 13. Or we may underſtand it, not ſo much of the poor of
the world, as the poor inJpirit, and ſo that ſcripture is fulfilled, Iſa. 61. I.
He hath anointed ºne to preach glad tidings to the meek. Note, It is a |
proof of Chriſt’s divine miſſion that his doćtrine is goſpel indeed; good
news to thoſe who are truly humbled in ſorrow for their fins, and truly
humble in the denial of felf; to them it is accommodated, for whom
God always declared he had mercy in ſtore. [3.] That the poor receive
the goſpel, and are wrought upon by it, they are evangelized, they re-
ceive and entertain the goſpel, are leavened by it, and delivered into it as
into a mould. , Note, The wonderful efficacy of the goſpel is a proof of |
. . . . ST, MATTHEw, xt
> Go and tell him what ||
&ou hear and ſee. Note, Our ſenſes may and ought to be appealed to in ||
The Dignity of John the Baptiſt.
complained of the poor, that'tkey:Kºreanol thatway ºf the £ord, Jer, 5.14.
They could do no good upon them; but the goſpel of Chriſt made its
way into their untutored minds. * • '
2. He pronounces a blºſing on thoſe that were not offended in him,
v. 6. So clear are theſe evidences of Chriſt’s miſſion, that they who are
not wilfully prejudiced againſt him, and ſcandalized in him, (ſo the word
| is) cannot but receive his doćtrine, and ſo be blºſſed in him. Note, (1.)
There are man things in Chriſt which they who are ignorant and unthink-
ing are apt to be offended at ſome circumſtances, for the fake of which
| they rejećt the ſubſtance of his goſpel. The meanneſs of his appearance,
his education at Nazareth, the poverty of his life, the deſpicableneſs of
his followers, the ſlights which the great men put upon him, the ſtričineſs
of his doćtrime, the contradićtion it gives to fleſh and blood, and the ſuf-
ferings that attend the profeſſion of his name ; theſe are things that keep
many from him, who otherwiſe agānnot; but ſee: much of God in him:
Thus he is ſet for the fall of many, even in Iſrael, (Luke 2. 34.) a rock
of offence, 1 Pet. 2, 8 (2.) They are happy who get over theſe offences,
Bleſſed are they. The expreſſion intimates, that it is a difficult thing to
conquer theſe prejudices, and a dangerous thing not to conquer them;
|but as to thoſe, who, notwithſtanding this oppoſition, do believe in
| Chriſt, their faith will be found ſo much the more to praiſe, and honour,
t
| and glory. - $
7. And as they departed, Jeſus began to ſay unto the
multitudes concerning John, What went ye out into the
wilderneſs to ſee : A reed ſhaken with the wind P 8. But
what went ye out for to ſee? A man clothed in ſoft rai-
ment : Behold, they that wear ſoft clothing are in kings’
houſes. 9. But what went ye out for to ſee ? A prophet?
yea, I ſay unto you, and more than a prophet. For this
is he of whom it is written, Behold, I ſend my meſſenger
before thy face, which ſhall prepare thy way before thee,
11. Verily I ſay unto you, among them that are born of
women, there hath not riſen a greater than John the Bap.
|tiſt: notwithſtanding, he that is leaſt in the kingdom of
| heaven, is greater than he. , 12. And from the days of
John the Baptiſt until now, the kingdom of heaven ſuf.
fereth violence, and the violent take it by force. 13. For
all the prophets and the law propheſied until John, 14.
And if ye will receive it, this is Elias which was for to
come. 15. He that hath ears to hear, let him hear,
We have here the high encomium which our Lord Jeſus gave of John,
the Baptiſt; not only to revive his honour, but to revive his work. Some
of Chriſt’s diſciples might perhaps take occaſion from the queſtion John
ſent to refle&t upon him, as weak and wavering, and inconſiſtent with him-
felf, to prevent which Chriſt gives him this chara&er. Note, It is our
duty to conſult the reputation of our brethren, and not only to remove,
but to obviate and prevent jealoufies and ill thoughts of them ; and we
muſt take all occaſions, eſpecially ſuch as diſcover any thing of infirmity,
to ſpeak well of thoſe who are praiſe-worthy, and to give them that fruit
of their hands. John the Baptiſt, when he was upon the ſtage, and Chriſt
in privacy and retirement, bore teſtimony to Chriſt; and now that Chriſt.
appeared publicly, and John was under a cloud, he bore teſtimony to
John. Note, They who have a confirmed intereſt themſelves ſhould
improve it for the helping of the credit and reputation of others, whoſe.
charaćter claims it, but whoſe temper or preſent circumſtances put them.
out of the way of it. This is giving honour to whom honour is due.
John had abaſed himſelf to honour Chriſt, (John 3. 29, 30. ch. 3, 11.)
had made himſelf nothing, that Chriſt might be all, and now Chriſt dig-
mifies him with this charaćter. Note, They who humble themſelves ſhall
be exalted, and thoſe that honour Chriſt he will honour; thoſe that con-
feſs him before men, he will confeſs, and ſometimes before men too, even.
in this world. John had now finished his testimony, and now Chriſt
commends him. Note, Chriſt reſerves honour for his ſervants when they
have done their work, John 12. 26. 3.
Now concerning this commendation of John, obſerve, *
I. That Chriſt ſpoke thus honourably of John, not in the hearing of
its divine original. The poor are wrought upon by it. The prophets
| 7, 24. He would not ſo
John’s diſciples, but as they departed, juſt after they were gone, Luke
#: as ſeem to flatter John, nor have theſe
… . . . . . . . . . St. MATTHEW, XI. The Dignity of John the Baptiſt.
/
praiſes of him repôrted to him. Note, Though we muſt be forward to
give to all their due praiſe for their encouragement, yet we muſt avoid
every thing that looks like flattery, or may be in danger of puffing them
up. They who in other things are mortified to the world, yet cannot
well bear their own praiſe. Pride is a corrupt humour, which we muſt
not feed either in others, or in ourſelves. .
II. That what Chriſt ſaid concerning John, was intended not only for |
his praiſe, but för the people’s profit, to revive the remembrance of John’s
miniſtry which had been well attended, but which was now (as other ſuch
things uſed to be) ſtrangely forgotten ; they did for a ſeaſon, and but
afor a ſegſon, rejoice in his light, John 5. 35. “Now confider, what went
ye out into the wilderneſs to ſee 2 Put this queſtion to yourſelves.” 1.
John preached in the wilderneſs, and thither people flocked in crowds to
him, though.in a remote place, and an inconvenient one. If teachers be
removed into corners, it is better to go after them than to be without
them. Now if his preaching was worth taking ſo much pains to hear it,
#Irely, it was worth taking ſome care to recolle&t it. The greater the
difficulties we have broken through to hear the word, the more we are.
concerned to profit by it. 2. They went out to him to ſee him ; rather
to feed their eyes with the unuſual appearance of his perſon, than to feed
their ſouls with his wholeſome inſtrućtions; rather for curioſity than for ||
conſcience. Note, Many that attend on the word come rather to fee |
and be ſeen, than to learn and be taught, to have ſomething to talk of,
than to be made wife to ſalvation. Chriſt puts it to them, what went ye
out to ſee 8 Note, They who attend on the word will be called to an ac-
count, what their intentions and what their improvements were. We think
when the ſermon is done, the care is over ; no, then the greateſt of the
care begins. It will ſhortly be aſked, “What buſineſs had you ſuch a
time at ſuch an ordinance 2 HWhat brought you thither ? Was it cuſtom or
company, or was it a defire to honour God and get good 2 What have ||
gow brought thence 2 What knowledge, and grace, and comfort What
went you to ſee P’’ Note, When we go to read and hear the word, we
fhould ſee that we aim right in what we do. *
III. Let us ſee what the commendation of John was. They know
not what anſwer to make to Chriſt’s queſtion ; well, ſays Chriſt, “I
will tell you what a man John the Baptiſt was.”
1. “ He was a firm reſolute man, and not a reed shaken with the wind;
you have been ſo in your thoughts of him, but he was not ſo. He was
not wavering in his principles, nor uneven in his converſation; but was
remarkable for his ſteadineſs and conſtant conſiſtency with himſelf.”
They who are weak as reeds will be shaken as reeds; but John was strong
in ſpirit, Eph. 4. 14. When the wind of popular applauſe on the one
hand blew freſh and fair, when the ſtorm of Herod’s rage on the other
hand grew fierce and bluſtering, John was ſtill the ſame, the ſame in ałł
weathers. The teſtimony he had borne to Chriſt was not the teſtimony
of a reed, of a man who was one mind to day, and of another to-morrow ;
it was not a weather-cock teſtimony; no, his conſtancy in it is intimated;
(John I. 20.) he confeſſed, and denied not, but confeſſed, and ſtood to it
afterwards, John 3. 28. And therefore this queſtion ſent by his diſci-
ples was not to be conſtrued into any ſuſpicion of the truth of what he
had formerly ſaid; therefore the people flocked to him, becauſe he was
not as a reed. Note, There is nothing loſt in the long run by an un-
ſhaken reſolution to go on with our work, neither courting the ſmiles,
nor fearing the frowns of men.
2. He was a ſelf-denying man, and mortifted to this world. “Was he
a man clothed in ſºft rainent 2 If ſo, you would not have gone into the
wilderneſs to ſee him, but to the court, You went to ſee one that had
his raiment of camel's hair, and a leathern girdle about his loins ; his mien
and habit ſhewed that he was dead to all the pomps of the world and
the pleaſures of ſenſe; his clothing agreed with the wilderneſs he lived in
and the doćtrine he preached there, that of repentance. Now you can-
mot think that he who was ſuch a ſtranger to the pleaſures of a court,
ſhould be brought to change his mind by the terrors of a priſon, and
now to queſtion whether Jeſus be the Meſſiah or not * Note, They who
have lived a life of mortification, are leaſt likely to be driven off from
their religion by perſecution. He was not a man clothed in ſoft raiment; - tº
| and loves more, and does more in praiſing God, and receives more from
fuch there are, but they are in kings’ houſes. Note, It becomes people in
all their appearances to ‘be conſiſtent with their charaćter, and their fitua-
tion. They who are preachers muſt not affect to look like courtiers;
nor muſt they whoſe lot is caſt in common dwellings, be ambitious of
the ſoft clothing which they wear who are in kings’ houſes. Prudence
teaches us to be of a piece. John appeared rough and unpleaſant, yet
they flocked after him. Note, The remembrance of our former zeal in
work ; let it not be ſaid that we have done and ſuffered ſo many thing
in vain, have run in vain, and laboured in vain.
3. His greateſt commendation of all was his office and miniſtry which
was more his honour than any perſonal endowſherits or qualifieations could
be; and therefore this is moſt enlarged upon in a full eneomium.
* * [...] He was a prophet, yea, and more than a prophet; (r. 9.) ſo he
ſaid of him who was the great prophet, to whom all the prophets bare
witneſs. John ſaid of himſelf, he was not that prophet, that great pro-
phet, the Meſſiah himſelf; and now Chriſt (a very competent judge)
ſays of him, that he was more than a prophet. He owned himſelf infe.
ºrior to Chriſt, and Chriſt owned him ſuperior to all other prophets. Ob-
ſhould ſeem that the kingdom of the Meſſiah had been laid in earthly
power; but his immediate forerunner was as ſuch, a tranſcendent prophet
more than an Old Testament prophet; they all did virtuouſly, but John
excelled them all; they ſaw Christ’s day at a diſtance, and their viſion
was yet for a great while to come ; but John ſaw the day dawn, he ſaw
the ſun riſe, and told the pegple of the Meſſiah, as one that ſtood among
them. They ſpake of Chriſt, but he pointed to him; they ſaid, A vir.
gin shall conceive, he ſaid, Behold the Lamb of God?
(2.) He was the ſame that was predićted to be Chriſt’s forerunner,
(v. 10.) This is he of whom it is written. He was propheſied of by the
other prophets, and therefore was greater than they. Malachi prophe-
fied concerning John, Behold, Iſend my meſſenger before thy face. Herein
ſome of Chriſt's honour was put upon him, that the Old Testament pro-
phets, ſpake and wrought of him ; and this honour have all the faints,
that their names are written in the Lamb's book of life. It was great pre-
ferment to John above all the prophets, that he was Chriſt's harbinger:
He was a meſſenger ſent on a great errand; a meſſenger, one among a
thouſand, deriving his honour from him whoſe meſſenger he was ; he is
my meſſenger, ſent of God, and ſent before the Son of God. His buſineſs
was to prepare Christ's way, to diſpoſe people to receive the Saviour, by
diſcovering to them their fin and miſery, and their need of a Saviour.
This he had ſaid of himſelf, (John I. 23.) and now Chriſt ſaid it of him;
intending hereby, not only to put an honour upon John’s miniſtry, but
to revive people’s regard to it, as making way for the Meſſiah. Note,
Much of the beauty of God’s diſpenſations lies in their mutual connexion
and coherence, and the reference they have one to another. That which
advanced John above the Old Testament prophets was, that he went im-
mediately before Chriſt. Note, The nearer any are to Chriſt, the more
truly honourable they are. - e
(3.) There was not a greater born of women than John the Baptiſt,
v. 11. Chriſt knew how to value perſons according to the degrees of
their worth, and he prefers John before all that went before him, before
all that were born of women by ordinary generation. Of all that God
had raiſed up and called to any ſervice in his church, John is the moſt
-eminent, even beyond Moſes himſelf: for he began to preach the goſpel
dočtrine of remiſſion of fins to thoſe who are truly penitent; and he had
more fignal revelations from heaven than any of them had ; for he ſaw
heaven opened, and the holy Ghost deſcend. #. alſo had great ſucceſs in
his miniſtry; almoſt the whole nation flocked to him : none roſe on ſo
great a defign, or came on ſo noble an errand as John did, or had ſuch
claims to a welcome reception. Many had been born of women that
made a great figure in the world, but Chriſt prefers John before them.
dour, but they are the greateſt men who are the greateſt ſaints, and the
greateſt bleſfings, who are as John was, great in the fight gº the Lord,
Luke 1. 15.
standing he that is least in the kingdom of heaven is greater than he, [15]
In the kingdom of glory. John was a great and good man, but he was
yet in a ſtate of infirmity and imperfeótion, and therefore came ſhort of
glorified ſaints, and the ſpirits of just men made perfect: . Note, Firſt,
There are degrees of glory in heaven, ſome that are leſs than others
there; though every veſſel is alike full, all are not alike large and capa-
cious. Secondly, The leaſt ſaint in heaven is greater, and knows more,
him than the greateſt in this world. The ſaints on earth are excellent
ones, (Pſ. 16. 3.) but thoſe in heaven are much more excellent ; the
beſt in this world are lower than the angels, (Pſ. 8, 5.) the leaſt there
are equal with the angels, which ſhould make us long for that bleſſed ſtate,
where the weak shall be as David, Zech. 12. 8. [2.] By the kingdom
of heaven here, is rather to be underſtood the kingdom of grace, the goſ-
attending on the word of God, ſhould quicken us to, and in, our preſent
|
|pel diſpenſation in the perfection of its power and purity, and 3 unfiripºs
ferve, The forerunner of Chriſt was not a king, but a prophet, left it
Note, Greatneſs is not to be meaſured by appearances and outward ſplen-
Yet this high encomium of John has a ſurpriſing limitation, notwith-
ST, MATTHEw, XI.
—he that is leſs in that is greater than John. Some underſtand it of
Chriſt himſelf, who was younger than John, and in the opinion of ſome,
leſs than John, who always ſpoke diminiſhingly of himſelf; I am a worm,
and no man, yet, greater, than John ; ſo it agrees with what John the
Baptiſt ſaid, (John 1. 15.) He that cometh after me is preferred before
me. But it is rather to be underſtood of the apoſtles and miniſters of
the New Testament, the evangelical prophets; and the compariſon be-
tween them and John, is not with reſpect to their perſonal ſančtity, but
to their office; John preached Chriſt coming, but they preached Chriſt
not only come, but crucifted and glorified. John came to the dawning of
the goſpel-day, and therein excelled the foregoing prophets, but he was
taken off before the noon of that day, before the rending of the veil, be-
fore Chriſt's death and reſurrečtion, and the pouring out of the Spirit: |
ſo that the leaſt of the apoſtles and evangeliſts, having greater diſcoveries
made to them, and being employed in a greater embaſſy, is greater than
John. John did no miracles, the apoſtles wrought many. #. ground
of this preference is laid in the preference of the New Teſtament diſpen-
ſation to that of the Old Teſtament. Miniſters of the New Teſtament
therefore excel, becauſe their miniſtration does ſo, 2 Cor. 3. 6, &c. John
was a maximum quodſic—the greatest of his order; he went to the utmoſt
that the diſpenſation he was under would allow ; but minimum maximi
est majus maximo minimi–the least of the highest order is ſuperior to the
first of the lowest ; a dwarf upon a mountain ſees further than a giant in
the valley. Note, All the true greatneſs of men is derived from, and dé-
nominated by the gracious manifeſtation of Chriſt to them. The beſt
men are no better than he is pleaſed to make them.
we to be thankful that our lot is caſt in the days of the kingdom of heaven,
under ſuch advantages of light and love 2 And the greater the advantages,
the greater will the account be, if we receive the grace of God in vain.
(4.) The great commendation of John the Baptiſt was, that God
owned his miniſtry, and made it wonderfully ſucceſsful for the breaking
of the ice, and the preparing of people for the kingdom of heaven. From
the days of the firſt appearing of John the Baptiſt, until now, (which
was not much above two years) a great deal of good was done ; ſo quick
was the motion when it came near to Chriſt the centre : The kingdom of
heaven ſuffereth violence—314&lzi–vim patitur, like the violence of an
army taking a city by ſtorm, or of a crowd burſting into a houſe, ſo the
violent take it by force. The meaning of this we have in the parallel
place, Luke 16. 16. , Since that time the kingdom of God is preached,
and every man preſſèth into it. Multitudes are wrought upon by the mi-
miſtry of John, and become his diſciples. And it is,
[1..] An improbable multitude. Thoſe ſtrove for a place in this king-
dom, that one would think had no right nor title to it, and ſo ſeemed
to be intruders, and to make a tortious entry, as our law calls it, a wrong-
ful and forcible one. When the children of the kingdom are excluded
out of it, and many come into it from the eaſt and the weſt, then it ſifters
violence. Compare this with ch. 21. 31, 32. The publicans and har-
lots believed John, whom the Scribes and Phariſees reječted, and ſo
went into the kingdom of God before them, took it over their heads,
while they trifled. Note, It is no breach of good manners to go to hea-
ven before our betters : and it is a great commendation of the goſpel
from the days of its infancy, that it has brought many to holineſs that
were very unlikely.
[2] An importunate multitude. This violence denotes a ſtrength,
and vigour, and earneſtneſs of defire and endeavour, in thoſe who fol.
lowed John’s miniſtry, elſe they would not have come ſo far to attend
upon it. It ſhews us alſo, what fervency and zeal are required of all
thoſe who deſign to make heaven of their religion. Note, They who
would enter into the kingdom of heaven, muſt ſtrive to enter; that king-
dom ſuffers a holy violence ; ſelf muſt be denied, the bent and bias, the
frame and temper of the mind muſt be altered ; there are hard ſervices
to be done, and hard ſufferings to be undergone, a force to be put upon
the corrupt nature ; we muſt run, and wreſtle, and fight, and be in an
agony, and all little enough to win ſuch a prize, and to get over ſuch op-
poſition from without and from within. The violent take it by force.
They who will have an intereſt in the great ſalvation, are carried out to-
wards it with a ſtrong deſire, will have it upon any terms, and not think
them hard, nor quit their hold without a bleſfing, Gen. 32.26. They
who will make their calling and ele&tion ſure muſt give diligence. The
kingdom of heaven was never intended to indulge the eaſe of trifiers,
but to be the reſt of them that labour. It is a bleſſed fight; Oh that
we could ſee a greater number, not with an angry contention, thruſting
others out of the kingdom of heaven, but with a holy contention, thruſt-
ing themſelves into it ! \ º
What reaſon have
*
The Perverſeneſs of the Jewiſh People.
(5. The miniſtry of John was the beginning of the goſpel, as it:
is reckoned, Mark 1. l. Aćts 1. 22. . This is ſhewn here, in two
things:
[1..] In John the Old Teſtament diſpenſation began to die, v. 13.
| So long that miniſtration continued in full force and virtue, but then it
began to decline. Though the obligation of the law of Moſes was not.
removed till Chriſt’s death, yet the diſcoveries of the Old Teſtament be-
gan to be ſuperſeded by the more clear manifeſtation of the kingdom of
heaven as at hand. Becauſe the light of the goſpel (as that of nature)
was to precede and make way for its law, therefore the prophecies of
the Old Teſtament came to an end (finis perficiens, not interficiens—an .
end of completion, not of duration), before the precepts of it; ſo that
when Chriſt ſays, all the prophets and the law propheſied until John, he
ſhews us, Firſt, How the light of the Old Teſtament was ſet up ; it
was ſet up in the law and the prophets, who ſpoke, though darkly, of
Chriſt and his kingdom. Obſerve, The law is ſaid to propheſy as well.
as the prophets, concerning him that was to come. Chriſt began at .
Moſes : ğ. 24, 27.) Chriſt was foretold by the dumb figns of the
Moſaic work, as well as by the more articulate voices of the prophets,
and was exhibited, not only in the verbal predićtions, but in the perſonal
and real types. Bleſſed be God that we have both the New Teſtament
doćtrine to explain the Old Teſtament prophecies, and the Old Teſta-
ment prophecies to confirm and illuſtrate the New Teſtament doćtrine;
(Heb. 1. 1.) like the two cherubims, they look at each other. The
law was given by Moſes long ago, and there had been no prophets for.
three hundred years before John, and yet they are both ſaid to pro-
pheſy until John, becauſe the law was ſtill obſerved, and Moſes and the
prophets ſtill read. Note, The ſcripture is teaching to this day, though.
the penmen of it are gone. Moſes and the prophets are dead; the
apoſtles and evangeliſts are dead, (Zech. 1. 5.) but the word of the Lord.
endures for ever ; (1 Pet. 1. 25.) the ſcripture is ſpeaking expreſsly,
though the writers are filent in the duſt. Secondly, How this light was
laid aſide ; when he ſays, they prophéfted until John, he intimates, that.
their glory was eclipſed by the glory which excelled; their predićtions
ſuperſeded by John’s teſtimony, Behold the Lamb of God! Even before:
the ſun riſes, the morning light makes candles to ſhine dim. Their pro-
phecies of a Chriſt to come became out of date, when John ſaid, He is
CO7726. - * -
[2.] In him the New Teſtament day began to dawn; for, (v. 14.)
This is Elias, that was for to come. John was as the loop that coupled
the two. Teſtaments; as Noah was Fibula utriuſpua mund:—the link con-
| necting both worlds, ſo was he utriuſque Teſtamenti—the link connecting.
both Testaments. The concluding prophecy of the Old Teſtament was,
Behold I will ſend you Elijah, Mal. 4, 5, 6. Thoſe words propheſied
until John, and then being turned into a hiſtory they ceaſed to propheſy.
Firſt, Chriſt ſpeaks of it as a great truth, that John the Baptiſt is the
Elias of the New Teſtament; not Elias in propria perſona—in his own
perſon, as the carnal Jews expected; he denied that ; (John 1, 21.) but
one that ſhould come in the ſpirit and power of Elias, (Luke 1, 17.),
like him in temper and converſation, that ſhould preſs repentance with
terrors, and eſpecially as it is in the prophecy, that ſhould turn the hearts
gf the fathers to the children. Secondly, He ſpeaks of it as a truth,
which would not be eaſily apprehended by thoſe whoſe expe&tations
faſtened upon the temporal kingdom of the Meſfiah, and introdućtions to.
it agreeable. Chriſt ſuſpects the welcome of it, if ye will receive it.
Not but that it was true, whether they would receive. it or not, but.
he upbraids them with their prejudices, that they were backward to re-
ceive the greateſt truths. that were oppoſed to their ſentiments, though
never ſo favourable to their intereſts. Or, “If you will receive him, or,
if you will receive the miniſtry of John as that of the promiſed Elias, he
will be an Elias to you, to turn you and prepare you for the Lord.”.
Note, Goſpel truths are as they are received, a ſavour of life or death.
Chriſt is a Saviour, and John an Elias to thoſe who will receive the truth
concerning them. o
Laſtly, Our Lord Jeſus cloſes this diſcourſe with a ſolemn demand of
attention, (v. 15.) He that hath ears to hear, let him hear : which inti-
mates, that thoſe things were dark and hard to be underſtood, and there-
fore needed attention, but of great concern and conſequence, and there-
fore well deſerved it. “Let all people take notice of this, if John be
the Elias propheſied of, then certainly here is a great revolution on foot,
the Meſfiah's kingdom is at the door, and the world will ſhortly be fur-
priſed into a happy change. Theſe are things which require your fe-
rious confideration, and therefore you are all concerned to hearken to
| what I ſay.” Note, The things.of God are of great and common con-
ST, MATTHEW, XI.
The Perverſeneſs of the Jewiſh People.
cern; every one that has ears to hear any thing, is concerned to hear this.
It intimates, that God requires no more from us but the right uſe and
improvement of the faculties he has already given us. He requires thoſe
to hear that have ears, thoſe to uſe their reaſon that have reaſon. There-
fore people are ignorant, not becauſe they want power, but becauſe they
want will; therefore they do not hear, becauſe, like the deaf adder,
they stop their ears. • ſº
16. But whereunto ſhall I liken this generation? It is
like unto children fitting in the markets, and calling unto
their fellows, 17. And ſaying, We have piped unto you,
and ye have not danced; we have mourned unto you, and
ye have not lamented: 18. For John came neither eating
nor drinking, and they ſay, He hath a devil. 19. The
ſon of man came eating and drinking, and they ſay, Be-
hold, a man gluttonous, and a wine-bibber, a friend of
publicans and finners : but wiſdom is juſtified of her chil-
drén. 20. Then began he to upbraid the cities wherein
moſt of his mighty works were done, becauſe they re-
pented not. 21. Woe unto thee, Chorazin' woe unto
thee, Bethſaida for if the mighty works which were done
in you, had been done in Tyre and Sidon, they would
have repented long ago in ſackcloth and aſhes. 22. But I
ſay unto you, It ſhall be more tolerable for Tyre and Sidon
at the day of judgment than for you. 23. And thou Ca-
pernaum, which art exalted unto heaven, ſhalt be brought
down to hell: for if the mighty works which have been
done in thee, had been done in Sodom, it would have re-
mained until this day. 24. But I ſay unto you, that it
ſhall be more tolerable for the land of Sodom in the day of
judgment than for thee. . . . . .
Chriſt was going on in the praiſe of John the Baptiſt and his miniſtry,
but here ſtops on a ſudden, and turns that to the reproach of thoſe who
enjoyed both that, and the miniſtry of Chriſt, and his apoſtles too, in
vain. As to that generation, we may obſerve to whom he compares
them, (v. 16...19.) and as to the particular places he inſtances in, we may
obſerve with whom he compares them, v. 20.24. . . . . . t
I. As to that generation, the body of the Jewiſh. people at that time.]
There were many indeed that preſſed into the kingdom of heaven ; but
the generality continued in unbelief and obſtimacy. John was a great
and good man, but the generation into which his lot was caſt was as
barren and unprofitable as could be, and unworthy of him. Note, The
badneſs of the places where good miniſters live ſerves for a foil to their
beauty. It was Noah’s praiſe that he was righteous in his generation.
Having commended John, he condemns thoſe who had him among them,
and did not profit by his miniſtry. Note, The more praiſe-worthy the
miniſter is, the more blame-worthy the people are, if they ſlight him,
and ſo it will be found in the day of account. -
This our Lord Jeſus here ſets forth in a parable, yet ſpeaks as if he
were at a loſs to find out a fimilitude proper to repreſent this, Whereunto
Jhall I liken this generation 2 Note, There is not a greater abſurdity than
that which they are guilty of who have good preaching among them,
and are never the better for it. It is hard to ſay what they are like.
The fimilitude is taken from ſome common cuſtom among the Jewiſh
children at their play, who, as is uſual with schildren, initated the
faſhions of grown people at their marriages and funerals, rejoicing and
lamenting ; but being all a jeſt, it made no impreſſion; no more did
the miniſtry either of John Baptiſt, or of Chriſt, upon that genera-
tion. He eſpecially refle&ts on the Scribes and Phariſees, who had a
proud conceit of themſelves; therefore, to humble them, he compares
them to children, and their carriage to children’s play. -
The parable will be beſt explained by opening it and the reddition of it
Together in theſe five obſervations. * •.
Note, 1. The God of heaven uſeth variety of proper means and methods
for the converſion and ſalvation of poor ſouls; he would have all men to
be ſaved, and therefore leaves no ſtone unturned in order to it. The great
thing he aims at is the melting of our wills into compliance with the will
of God; and, in order to this, the affecting of us with the diſcoveries he
Vol. IV. No. 75.
has made of himſelf. , Having various affections to be wrought upon, he
uſeth various ways of working upon them, which, though differing one
from another, all tend to the ſame thing, and God is in them all-driving
on the ſame deſign. In the parable, this is called his piping to us, and
his mourning to us; he hath piped to us in the precious promiſes of the
goſpel, proper to work upon hope, and mourned to us in the dreadful
threatenings of the law, proper to work upon fear, that he might frighten
us out of our fins, and allure us to himſelf. He hath piped to us in gra-
cious and merciful providences, mourned to us in calamitous, afflićting
providences, and hath ſet the one over againſt the other. He hath
taught his miniſters to change their voice, Pſal. 4. 20. ſometimes to
ſpeak in thunder from mount Sinai, ſometimes in a ſtill ſmall voice from
mount Zion. - - º • . .
In the reddition of the parable is ſet forth the different temper of:
John’s miniſtry, and of Chriſt's, who were the two great lights of that
generation. -
(1.) On the one hand, John came mourning to them, neither eating nor
drinking ; not converſing familiarly with people, nor ordinarily eating in
company, but alone, in his cell, in the wilderneſs, where his meat was lo-
cuſts and wild honey. Now this, one would think, ſhould work upon
them ; for ſuch an auſtere, mortified life as this, , was very agreeable to
the doćtrine he preached; and that miniſter is moſt likely to do good,
whoſe converſation is according to his doćtrine, and yet the preaching,
even of ſuch a miniſter, is not always effectual.
(2.) On the other hand, the Son of man came eating and drinking, and
ſo he piped unto them. Chriſt converſed familiarly with all ſorts of
people, not affecting any peculiar ſtrićtneſs or auſterity; he was affable,
and eaſy of acceſs, not ſhy of any company, was often at feaſts, both with
Phariſees and Publicans, to try if this would win upon thoſe who were
not wrought upon by John’s reſervedneſs : thoſe who were not awed.
by John’s frowns, would be allured by Chriſt’s ſmiles; from whom St.
Paul learned to become all things to all men, 1. Cor. 9. 22. Now, our
Lord Jeſus, by this freedom he took, did not at all condemn John, any .
more than John did condemn him, though their carriage was ſo very dif-
ferent. Note, Though we are never ſo clear in the goodneſs of our own. .
pračtice, yet we muſt not judge of others by it. There may be a great diver.
fity of operations, where it is the ſame God that worketh all in all,
I Cor. 12.6. and this various manifeſtation of the Spirit is given to
every man to profit withal, v. 7. Obſerve, eſpecially, that God’s mi-
niſtry are variouſly gifted : The ability and genius of ſome lies one way;
of others, another way : Some are Boanerges’s, ſons of thunder; others
Barnabas's, ſons of conſolation ; yet all theſe worketh that one and the
ſelf-ſame Spirit, 1 Cor. 12. I 1. and therefore we ought not to condemn
either, but to praiſe both; and praiſe God for both, who thus tries va-
rious ways of dealing with perſons of various tempers, that finners may
either be made pliable, or left inexcuſable ; ſo that, whatever the iſſue is,
God will be glorified.
Note, 2. The various methods which God takes for the converſion
of finners, are with many fruitleſs and ineffectual : “ Te have not danced,
ye have not lamented ; you have not been ſuitably affected either with
the one or with the other.” Particular means have, as in medicine,
their particular intentions, which muſt be anſwered, particular impreſ-
fions, which muſt be ſubmitted to, in order to the ſucceſs of the great
and general defign; now if people will be neither bound by laws, nor
invited by promiſes, nor frightened by threatenings; will neither be
awakened by the greateſt things, nor allured by the ſweeteſ; things,
nor ſtartled by the moſt terrible things, nor be made ſenſible by the
plaingſt things; if they will hearken to the voice neither of ſcripture, nor
reaſon, nor experience, nor providence, nor conſcience, nor intereſt, what
more can be dome 2. The bellows are burned; the lead is conſumed, the
founder melteth in vain; reprobate filverſhall men call them, Jer, 6. 29.
‘Miniſters’ labour is beſtowed in vain, (Iſa. 49. 4.) and, which is a much
greater loſs, the grace of God received in vain, 2 Cor. 6.1. Note, it is
forme comfort to faithful miniſters, when they ſee little ſucceſs of their
labours, that it is no new thing for the beſt preachers and beſt preach-
ing in the world to come ſhort of the defired end. Who has believed our
report 2 If from the blood of the ſlain, from the fat of the mighty, the bow
of thoſe great commanders, Chriſt and John, returned ſo often empty,
(2 Sam. 1. 22.) no marvel if ours do ſo, and we prophecy to ſo littl
purpoſe upon dry bones.
Note, 3. That commonly thoſe perſons who do not profit by the
means of grace, are perverſe, and refle&t upon the miniſters by whom
they enjoy thoſe means ; and becauſe they do not get good them-
*
felves, they do all the hurt they can to others, by raiſing and propa-.
- 4 B b
ST. MATTHEw, XI,
| *
gating prejudices againſt the word, and the faithful preachers of it.
Thoſe who will not comply with God, and walk after him, confront
him,' and walk contrary to him, So this generation did ; becauſe
they were reſolved not to believe Chriſt and John, and to own them
as they ought to have done for the beſt of men, they ſet themſelves
to abuſe, them, and to repreſent them as the worſt. (1.) As for John
the Baptiſt, they ſay, He has a devil. They imputed his ſtrićtneſs
and reſervedneſs to melancholy, and ſome kind or degree of a poſſeſ-
fion of Satan. “Why ſhould we heed him 2 he is a poor hypochon-
driacal man, full of fancies, and under the power of a crazed imagina-
tion. (2.) As for Jeſus Chriſt, they imputed his free and obliging con-
verſation to the more vicious habit of luxury and fleſh-pleafing; Behold
a gluttonous man, and a wine-bibber. No refle&tion could be more foul
and invidious ; it is the charge againſt the rebellious ſon, (Deut.
21. 20.) He is a glutton and a drunkard; yet none could be more falſe
and unjuſt ; for Chriſt pleaſed not himſelf, (Rom. 15. 3.) nor did ever
any man live fuch a life of ſelf-denial, mortification, and contempt of the
world, as Chriſt lived; he that was undeftled, and ſeparate from finners,
is here repreſented as in league with them, and polluted by them. Note,
The moſt unſpotted innocency, and the moſt unparralleled excellency, will
not always be a fence against the reproach of tongues; nay, a man’s beſt
gifts and beſt ačtions, which are both well intended and well calculated
for edification, may be made the matter of his reproach. The beſt of
our ačtions may become the worſt of our accuſations, as David’s faſting,
Pſ 69, 10. It was true in ſome ſenſe, that Chriſt was a Friend to pub-
licans and/ºnners, the beſt Friend they ever had, for he came into the
world to ſave ſºnners, great finners, even the chief; ſo he ſaid very feel-
ingly, who had been himſelf, not a publican and ſinner, but a phariſee
and finner; but this is, and will be to eternity, Chriſt’s praiſe, and they
forfeited the benefit of it who thus turned it to his reproach.
. Note, 4. That the cauſe of this great unfruitfulneſs and perverſenefs
of people under the means of grace, is becauſe they are like children
Jitting in the markets ; they are fooliſh as children, froward as children,
mindleſs, and playful as children; would they but shew themſelves men
in underſtanding, there would be ſome hopes of them. The market-place
they ſit in, is to ſome a place of idleneſs; (ch. 20. 3.) to others a place
of worldly buſineſs ; (James 4. 13.) to all a place of noiſe or diverfion;
ſo that if you aſk the reaſon why people get ſo little good by the means
of grace, you will find it is, becauſe they are ſlothful and trifling, and do
not love to take pains; or becauſe their heads, and hands, and hearts are
full of the world, the cares of which choke the word, and ehoke their ſouls
at laſt, (Ezek. 33.31. Amos 8, 5.) and they ſtudy to divert their own
thoughts from every thing that is ſerious. Thus in the markets they are,
and there they ſit ; in tºº, their hearts reſt, and by them they re-
folve to abide. . . . ... "
Note, 5. Though the means of grace be thus ſlighted and abuſed by
many, by the moſt, yet there is a remnant that, through grace, do im-
prove them, and anſwer the defigns of them, to the glory of God, and
the good of their own ſouls. But wiſdom is justifted of her children.
Chriſt is wiſdom in him are hid treaſures of wiſdom; the ſaints are the
children God has given him, Heb. 2. 13. The goſpel is wiſdom, it is the
wiſdom from above ; true believers are begotten again by it, and born
from above too ; they are wiſe children, wiſe for themſelves, and their
true intereſts ; not like the foolish children that ſat in the markets. Theſe
children of wiſdom justifty wiſdom; they comply with the deſigns of Chriſt’s
grace, anſwer the intentions of it, and are ſuitably affected with, and im-
preſſed by, the various methods it takes, and ſo evidence the wiſdom of
Chriſt in taking theſe methods. This is explained, Luke 7. 29. The
publicans justifted God, being baptized with the baptiſin of John, and after-
wards embracing the goſpel of Chriſt. Note, The ſucceſs of the means
of grace, juſtifies the wiſdom of God, in the choice of theſe means, againſt
thoſe who charge him with folly therein. The cure of every patient,
that obſerves the phyſician’s orders, juſtifies the wiſdom of the phy-
fician ; and therefore Paul is not ashamed of the goſpel of €hrist, becauſe
whatever it is to others, to them that believe it is the power of God untoſal.
wation, Rom. 1. 16. When the croſs of Christ, which to others is fool-
ishneſs and a stumbling-block, is to them, that are called, the wiſdom ºf God,
and the {...}. God, (1 Cor. 1. 23, 24.) ſo that they make the know-
ledge of that, the ſummit of their ambition, (l Cor. 2. 2.) and, the effi-
cacy of that, the crown of their glorying, (Gal. 6, 14.) here is wiſdom
justifted of her children. Wiſdom’s children are wiſdom’s witneſſes in the
world, (Iſa. 43. 10.) and ſhall be produced as witneſſes in that day,
when wiſdom that is now juſtifted by the ſaints, ſhall be glorifted in the
Jºints, and admired in all them that believe, 2 Theſſ. 1. 10. If the unbe- -
The Perverſeneſs of the Jewiſh People,
| lief of ſome reproach Chriſt by giving him the lie; the faith of others
ſhall honour him, by ſetting to its ſeal that he is true, and that he alſº is
wiſe, 1 Cor. 1, 25. Whether we do it or not, it will be done; not only
God’s equity, but his wiſdom will be justified when he ſpeaks, when he
'udges. - -
J. ºil, this is the account Chriſt gives of that generation, and that
generation is not paſſed away, but remains in a ſucceſſion of the like ; for
as it was then, it has been fince and is ſtill ; ſome believe the things which
are ſpoken, and ſome believe not, Aćts 28. 24.
II. As to the particular places in which Chriſt was moſt converſant.
What he ſaid in general of that generalion, he applied in particular to
thoſe places to affect them. Then began he to upbraid them, v, 20, . He
began to preach to them long before, (ch. 4, 17.) but he did not begin
to upbraid till now. Note, Rough and unpleaſing methods muſt not be
taken, till gentler means have firſt been uſed. Chriſt is not apt to up-
braid; he gives liberally and upbraideth not, till finners by their obſtinacy
extort it from him. Wiſdom firſt invites, but when her invitations are
ſlighted, then ſhe upbraids, Prov. 1, 20, 24. Thoſe do not go in Chriſt’s
method, who begin with upbraidings. Now obſerve, *
1. The fin charged upon them ; not any againſt the moral law, then,
an appeal would have lain to the goſpel, which would have relieved, but,
a ſin againſt the goſpel, the remedial law, and that is impenitency: this.
was it he upbraided them with, or reproached them for, as the moſt
ſhameful, and ungrateful thing that could be, that they repented not. Note,
Wilful impenitency is the great damning fin of multitudes that enjoy the
goſpel, and which (more than any other) finners will be upbraided with
to eternity. The great doćtrine that both John Baptiſt, and Chriſt,
and the apoſtles preached, was repentance; the great thing deſigned,
both in the piping and in the mourning, was to prevail with people to
change their minds and ways, to leave their fins and turn to God; and
this they would not be brought to. He does not ſay, becauſe they be-,
lieved not ; for ſome kind of faith many of them had, that Chriſt was a
teacher come from God; but, becauſe they repented not ; their faith did,
not prevail to the ...; of their hearts, and the reforming of their
lives: Chriſt reproved them for their other fins, that he might lead them.
to repentance ; but when they repented not, he upbraided them with that,
as their refuſal to be healed ; He upbraided them with it, that they might.
upbraid themſelves, and might at length ſee the folly of it, as that
which alone makes the ſad caſe a deſperate one, and the wound in-
curable. - : . r . . .
2. The aggravation of the fin; they were the cities in which most of his
mighty works were done ; for thereabouts his principal reſidence had been
for ſome time. Note, Some places enjoy the means of grace in greater
plenty; power, and purity, than other places. God is a free agent, and ačts
fo in all his diſpoſals, both as the God of nature, and as the God of grace,
common and diſtinguiſhing grace. By Chriſt’s mighty works, they ſhould
have been prevailed with, not only to receive his doćtrine, but to obey
his law; the 'curing of bodily diſeaſes ſhould have been the healing of
their ſouls, but it had not that effect, Note, The ſtronger inducements.
we have to repent, the more heinous is the impenitency, and the ſeverer
will the reckoning be ; for Chriſt keeps account of the mighty works
done among us, and of the gracious works done for us too, by which alſo
we ſhould be led to repentance, Rom. 2, 4.
(1.) Chorazin and Bethſaida are here inſtanced, (v. 21, 22.) they
have each of them their woe: Woe unto thee, Chorazin, l'oe unto thee,
Bethſâida. Chriſt came into the world to bleſs us, but if that bleſfing be
*
ſlighted, he has woes in reſerve, and his woes are of all other the moſt
terrible. Theſe two cities were fituate upon the ſea of Galilee, the for-
mer on the eaſt fide, and the latter on the weſt, rich and populous places;
Bethſaida was lately advanced to a city by Philip the tetrarch ; out of it
Chriſt took at leaſt three of his apoſtles; thus highly were theſe places
favoured 1. Yet becauſe they knew not the day of their viſitation, they felt
under theſe woes, which ſtuck ſo cloſe to them, that ſoon after this, they
decayed, and dwindled into mean obſcure villages. So, fatally does fin
| ruin cities, and ſo certainly does the word of Chriſt take place p \
Now Chorazin and Bethſaida are here compared with Tyre and Sidon,
two maritime cities, we read much of in the Old Teſtament, that had
been brought to ruin, but began to flouriſh again; theſe cities bordered
upon Galilee, but were in a very ill name among the Jews for idolatry
and other wickedneſs. Chriſt ſometimes went into the coaſts of Tyre and
Sidon, (ch. 15. 21.) but never thither; the Jews would have taken it
very heinouſly, if he had ; therefore Chriſt, to convince and humble them,
here ſhews, * * - º
[1..] That Tyre and Sidon would not have been ſo bad as Chörazia
W
*
ST. MATTHEW, XI.
and Beth ſaida. If they had had the ſame word preached; and the ſame
miracles wrought among them, they would have repented, and #. łong
ago, as Nineveh did, in ſackcloth and ashes. Chriſt who, knows the hearts
of all, knew that if he had gone' and lived among them, and preached
among them, he ſhould have done more good there, than where he was ;
yet he continued where he was for ſome time, to encourage his miniſters
to do ſo, though they ſee not the ſucceſs they defire. Note, Among
the children of diſobedience, ſome are more eaſily wrought upon than ||
others; and it is a great aggravation of the impenitency of thoſe who
plentifully enjoy the means of grace, not only that there are many who
fit under the ſame means that are wrought upon, but there are many
more that would have been wrought upon, if they had enjoyed the ſame
means. See Ezek. 3. 6, 7, Our repentance is ſlow and delayed, but
theirs would have been ſpeedy; they would have repented long ago.
Ours has been ſlight and ſuperficial, theirs would have been deep and
ſerious, in ſackcloth and ashes. Yet we muſt obſerve, with an awful adora-
tion of the divine ſovereignty, that the Tyrians and Sidonians will juſtly
periſh in their fin, though, if they had had the méans of grace,
would have repented; for God is a debtor to no man.
[2.] That therefore Tyre and Sidon ſhall not be ſo miſerable as Cho-
razin and Bethſaida, but it ſhall be more tolerable for them in the day of
judgment, v. 22. Note, Firſt, At the day of judgment the everlaſting
ſtate of the children of men will, by an unerring and unalterable doom,
be determined ; happineſs or miſery, and the ſeveral degrees of each.
Therefore it is called the eternal judgment, (Heb. 6. 2.) becauſe deci-
five of the etermal ſtate. Secondly, In that judgment, all the means of
grace that were enjoyed in the ſtate of probation will certainly come into
the account, and it will be inquired, not only how bad we were, but how
much better we might have been, had it not been our own fault, Iſa. 5.
3, 4, Thirdly, Though the damnation of all that periſh will be into-
lerable, yet the damnation of thoſe who had the fulleſt and cleareſt diſ-
eoveries made them of the power and grace of Chriſt, and yet repented
not, will be of all other the moſt intolerable. The goſpel-light and ſound
open the faculties, and inlarge the capacities of all that ſee and hear it,
either to receive the riches of divine grace, or (if that grace be ſlighted)
to take in the more plentiful effuſions of divine wrath. If ſelf-reproach
be the torture of hell, it muſt needs be hell indeed to thoſe who had ſuch
a fair opportunity of getting to heaven. Son, remember that.
(2.) Capernaum is here condemned with an emphaſis, (v. 23.) “And
thou Capernaum, hold up thy hand, and hear thy doom.” Capernaum,
above all the cities of Iſrael, was dignified with Chriſt’s moſt uſual refi-
dence; it was like Shiloh of old, the place which he choſe to put his
name there, and it fared with it as with Shiloh, Jer. 7. 12, 14. Chriſt’s
miracles here were daily bread, and therefore, as the manna of old, were
deſpiſed, and called light bread. Many a ſweet and comfortable lečture
of grace Chriſt had read them to little purpoſe, and therefore here he
reads them a dreadful lećture of wrath : thoſe who will not hear the
former, ſhall be made to feek the latter.
We have here Capernaum's doom.
[1..] Put abſolutely : Thou which art exalted to heaven, shalt be
brought down to hell. Note, Firſt, Thoſe who enjoy the goſpel in power
and purity, are thereby exalted to heaven ; they have therein a great ho-
nour for the preſent, and a great advantage for eternity; they are lifted |
up toward heaven ; but if, notwithſtanding, they ſtill cleave to the earth,
they may thank themſelves that they are not lifted up into heaven. Se-
eondly, Goſpel advantages and advancements abuſed, will fink finners ſo
much the lower into hell.
ſaving us, that if our hearts and lives be not agreeable to them, they will
but inflame the reckoning : the higher the precipice is, the more fatalis
the fall from it : Let us not therefore be high-minded, but fear; not ſloth-
ful, but diligent. See Job 20, 6, 7.
[2.] We have it here put in compariſon with the doom of Sodom—a
place more remarkable, both for fin and ruin, than perhaps any other 3
and yet Chriſt here tells us, t
Firſt, That Capernaum's means would have ſaved Sodom. . If thefe
miracles had been done among the Sodomites, as bad as they were, they
would have repented, and their city would have remained unto this day a
monument of ſparing mercy, as now it is of deſtroying juſtice, Jude 7.
Note, Upon true repentance through Chriſt, even the greateſt fin ſhall
be pardoned and the greateſt ruin prevented, that of Sodom not ex-
cepted. Angels were ſent to Sodom, and yet it remained not; but if
Chriſt had been ſent thither, it would have remained ; how well is it for
us then, that the world to come is put in ſubjection to Christ, and not to
angels / Heb. 2. 5. Lot would not have ſeemed as one that mocked, if |
he bad wrought miracles.
they -
Our external privileges will be ſo far from |
The Sovereignty of Divine Grace.
Secondly, That Sodom’s ruin will therefore be leſs at the great day
than Capernaum's. Sodom will have many fins to anſwer for; but ſidt
the fin of neglecting Chriſt, as Capernaum will. If the goſp;Ipygve &
Javour of death, a killing favour, it is doubly ſo; it is of death unto death,
fo great a death; (2 Cor. 2. 16.) Chriſt had ſaid the ſame #:
places that receive not his miniſters nor bid his goſpel welcomá; (ch. 10;
15.) It shall be more tolerable for the land of Sodom, than fººthat city:
We that have now the written word in our hands, the goſpel preached,

| and the goſpel ordinances adminiſtered to us, and live under the diſpeñſaº,
tion of the Spirit, have advantages not inferior to thoſe of £hºſtaziº
Bethſaida; and Capernaum, and the account in the great ...; it ači
cordingly. It has therefore been juſtly ſaid, that the profeſſoriºg #H#
age, whether they go to heaven or hell, will be the greateſt debtorsº
either of theſe places; if to heaven, the greateſt debtors to divine méry,
for thoſe rich means that brought them thither; if to hell, the greateſt
debtors to divine juſtice, for thoſe rich means that would have kept them
from thence. e - *
25. At that time Jeſus anſwered and ſaid, I thank thee,
O Father, Lord of heaven and earth, becauſe thou haſt
hid theſe things from the wiſe and prudent, and haſt re-
vealed them unto babes: 26. Even ſo, Father; for ſo it
ſeemed good in thy fight. 27. All things are delivered
unto me of my Father: and no man knoweth the Son but
the Father; neither knoweth any man the Father, ſave
the Son, and he to whomſoever the Son will reveal him.
28. Come unto me, all ye that labour and are heavy laden,
and I will give you reſt. 29. Take my yoke upon you,
and learn of me; for I am meek and lowly in heart: and
ye ſhall find reſt unto your ſouls: 30. For my yoke is
eaſy, and my burden is light. • *
In theſe verſes we have Chriſt looking up to heaven, with thankſgiving
to his Father, for the ſovereignty and fecurity of the covenant of redemp-
|tion; and looking around him upon this earth, with an offer to all the
children of men, to whom theſe preſents ſhall come, of the privileges and
benefits-of the covenant of grace.
I. Chriſt here returns thanks to God for his favour to thoſe babes,
who had the myſteries of the goſpel revealed to them, (v. 25, 26.) Jeſus
anſwered and ſaid. It is called an anſwer, though no other words are
before recorded but his own, becauſe it is ſo comfortable a reply to the
melancholy confiderations preceding, and is aptly ſet in the balance
againſt them. The fin and ruin of thoſe woeful cities, no doubt was a
grief to the Lord Jeſus; he could not but weep over them, as he did
over Jeruſalem ; (Luke 19. 41.) with this thought therefore he refreſhes
himſelf; and to make it the more refreſhing, he puts it into a thankſ-
giving; that for all this, there is a remnant, though but babes, to whom
the things of the goſpel are revealed: Though ſºael be not gathered, yet
shall he be glorious. Note, We may take great encouragement in look-
ing upward to God, when round about us we ſee nothing but what is
diſcouraging. It is ſad to ſee how regardleſs moſt men are of their own
happineſs, but it is comfortablé te think that the wiſe and faithful God
will, however, effectually-ſecure the intereſts of his own glory. Jeſus
anſwered and ſaid; I thank thee. Note, Thankſgiving is a proper anſwer
to dark and diſquieting thoughts, and may be an effectual means to
filence them. ... Songs of praiſe are ſovereign cordials to drooping ſouls,
and will help to cure melancholy. When we have no other anſwer
ready to the ſuggeſtions of grief and fear, we may have recourſe to this,
i I thank thée, O Father; let us bleſs God that it is not worſe with us
| than it is.
| Now in this thankſgiving of Chriſt, we may obſerve,
1. The titles he gives to God; 0 Father, Lord of heaven and earth.
Note, (1.) In all our approaches to God, by praiſe as well as by prayer,
|it is good for us to eye him as a Father, and to faſten. on that relation,
not only when we aſk for the mercies we want, but when we give thanks
for the mercies we have received. Mercies are then doubly ſweet, and
powerful to enlarge the heart in praiſe, when they are received as tokens
of a Father's love and gifts of a Father’s hand : Giving thanks to the
Father; Col. 1, 12. It becomes children to be grateful, and to ſay,
Thank you, Father, as readily as, Pray, Father. (2.) When we come
to God as a Father, we muſt withal remember, that he is Lord of heaven
- “r, ºr
i-
ſ", *, *, *g, ". r’. tº v
, Y ~ : ; •. 2, 3 * : * -
#&##, which obliges us to come to him with reverence, as to the
*::::::::::: of all, and yet with confidence, as one able to do for us
whäºri we need or can defire; to defend is from all evil and to ſupply
us with all good, Chriſt, in Melchizedec, had long ſince bleſſed God as
the Poſſeſſor, or Lord of heaven and earth ; and in all our thankſgivings
for mercies in the ſtream, we muſt
that is in the fountain. . . - . ; :, , ,
...?. Th; thing he gives thanks for : Becauſe thou hºſt hid theſe things
:a gift and prudent, and yet revealed them to babes. Theſe
%gårss º not ſay what things, but means the great things of
* # #!, the things that belong to our peace, Luke 19, 42. He
£pflºks, thus emphatically of them, theſe things, becauſe they were things
at filled him and ſhould fill us ; all other things are as nothing to-theſe
things. - *.
3. Note, (1.) The great things of the everlaſting goſpel have been, and
are, hid from many that were wiſe and prudent, that were eminent for
learning and worldly policy; ſome of the greateſt ſcholars and the - e º º *
| me of my Father, Chriſt, as God, is equal in power and glory with the
| Father; but as Mediator, he receives his power and glory from the Fa-
|ther; has all judgment committed to him, . He is authoriſed to ſettle a
| new covenant between God and man, and to offer peace and happineſs
| to the apoſtate world, upon ſuch terms as he ſhould think fit : he was
greateſt ſtateſmen have been the greateſt ſtrangers to goſpel myſteries :
The world by wiſdom knew not God, 1 Cor. 1. 21. Nay, there is an op-
poſition given to the goſpel, by a ſcience#.Jo called, 1 Tim. 6. 20.
Thoſe who are moſt expert in things ſenſible and ſecular, are commonly
Meaſt experienced in ſpiritual things. Men may dive deep into the myſ.
teries of nature, and the myſteries of ſtate, and yet be ignorant of, and
miſtake about, the myſteries of the kingdom of heaven, for want of an
experience of the power of them. -
(2) While the wiſe and prudent men of the world are in the dark
about goſpel myſteries, even the babes in Christ have the ſan&tifying,
ſaving knowledge of them : Thou hast revealed them unto babes : ſuch
the diſciples of Chriſt were ; men of mean birth and education ; no
ſcholars, no artiſts, no politicians, unlearned and ignorant men, A&ts 4.
13. Thus are the ſecrets of wiſdom which are . to that which is,
(John 11.6.) made known to babes and ſucklings, that out of their mouth
strength might be ordained; (Pſ. 8. 2.) and God’s praiſe thereby per-
Jected. The learned men of the world were not made choice of to be
the preachers of
6, 8, 10. - -
. (3.) This difference between the prudent and the babes is of God's
own, making. [1] It is he that has hid thºſe things from the wiſe and
prudent; he gave them parts, and learning, and much of human under-
{tanding above others, and they were proud of that, and reſted in it, and
looked no further; and therefore God juſtly denies them the Spirit of
wiſdom and revelation, and then though they hear the ſound of the goſ.
Peltidings, they are to them as a strange thing. God is not the author
of their ignorance and error, but he leaves them to themſelves, and their
fin becomes their puniſhment, and the Lord is righteous in it. See John
12. 39, 40... Rom. 11. 7, 8. Aćts 28. 26, 27. Had they honoured God
with the wiſdom and prudence they had, he would have given them the
knowledge of theſe better things; but becauſe they ſerved their luſts
with them, he has hid their hearts from this understanding. [2.] It is
he that has revealed them unto babes. Things revealed belong to our
children, (Deut. 29. 29.) and to them he gives an understanding to re-
ceive theſe things, and the impreſſions of them. Thus he reſists the
proud, and gives grace to the humble, Jam. 4.6. -
(4.) This diſpenſation muſt be reſolved into the divine ſovereignty;
Qhriſt himſelf referred it to that ; Euen,ſh, Father, for ſo it ſeemed good
in thy,ſight. Chriſt here ſubſcribes to the will of his Father in this mat-
ter; Evenſ. Let God take what way he pleaſes to glorify himſelf,
and make uſe of what inſtruments he pleaſes for the carrying on of his
own work ; his grace is his own, and he may give or withhold it as he
pleaſes. We can give no reaſon, why Peter, a fiſherman, ſhould be
made an apoſtle, and not Nicodemus, a Phariſee and a ruler of the Jews,
gº he alſo believed in Chriſt; but ſo it ſeemed good in God’s ſight.
Chriſt ſaid this in the hearing of his diſciples, to ſhew them, that it
was not for any merit of their own, that they were thus dignified and
jºgº, but purely from God’s good pleaſure ; he made them to
IIT CIT,
(5.) This way of diſpenſing divine grace is to be acknowledged by
us, as it was by our Lord Jeſus, with all thankfulneſs. We muſt thank
God, [1..] That thºſe things are revealed ; the myſtery-hid from ages
and generations is manifeſted ; that they are revealed, not to a few, but
to be publiſhed to all the world. [2.] That they are revealed to babes,
that the meek and humble are beautified with this ſalvation; and this
honour put upon thoſe whom the world pours contempt upon. [2.] It
ST. MATTHEW, XI. .
|prudent; diſtinguiſhing favours: are moſt obliging. As Job adored
ive him the glory of the all-ſufficiency |
giv glory . . . . . .I.,27, 31.
Chriſt's Gracious Invitation.
the namá of the Lord in taking away as well as in giving, ſo may we in
|hiding theſe, things from the wiſe and prudent, as well as in revealing,
'them unto babes ; not as it is their miſery, but as it is a method by
which ſelf is abaſed, proud thoughts brought down, all fleſh filenced,
and diviae power and wiſdom made to ſhine the more bright. See 1 Cor.
II. Chriſt here makes • gracious offer of the benefits of the goſpel to
all, and theſe are the things which are revealed to babes, v. 27, &c.
ſ
º
the goſpel, but the foolish things of the world, 1 Cor. 2.
magnifies the mercy to them, that theſe ihings are hid from the uſe and
! Qbſerve here, “.
1. The ſolemn preface which uſhers in this call or invitation, both to
command our attention to it, and to encourage our compliance with it.
That we night have strong conſolation, in flying for refuge to this hope
ſt before us, Chriſt prefixes his authority, produces his credentials; we
ſhall ſee he is impowered to make this offer. -
Two things he here lays before us, v. 27. º tº * ,
(1.) His commiſſion from the Father : All things are delivered unto
ſanétified and ſealed to be the ſole plenipotentiary, to concert and eſta-
bliſh this great affair. In order to this, he has all power both in heaven.
and in earth ; (ch, 28. 18.) power over all fleſh ; (John 17. 2.) autho-
rity to execute judgment, John 5. 22, 27. This encourages us to come
to Chriſt, that he is commiſſioned to receive us, and to give us what we
come for, and has all things delivered to him for that purpoſe, by him
who is Lord of all. All powers, all treaſures are in his hand. Obſerve,
The Father has delivered his all into the hands of the Lord Jeſus ; let
us but deliver our all into his hand, and the work is done ; God has
made him the great referee, the bleſſed days-man, to lay his hand upon us
both : that which we have to do is to agree to the reference, to ſubmit
to the arbitration of the Lord Jeſus, for the taking up of this unhappy
controverſy, and to enter into bonds to ſtand to his award.
(2.) His intimacy with the Father: No man knoweth the Son but the
Father, neither knoweth any man the Father ſave the Son. This giyes us
a further ſatisfaction, and an abundant one. Ambaſſadors uſe to have
not only their commiſfions, which they produce, but their inſtructions,
which they reſerve to themſelves, to be made uſe of as there is occaſion
in their negotiations : our Lord Jeſus had both, not only authority, but
ability, for his undertaking. In tranſačting the great buſineſs of our
redemption, the Father and the Son are the parties principally concerned ;
the counſel of peace is between them, Zech. 6, 13. It muſt therefore be
a great encouragement,to us to be aſſured, that they underſtood one an-
other very well in this affair; that the Father knew the Son, and the
Son knew the Father, and both perfeótly, (a mutual conſciouſneſs we
may call it, between the Father and the Son) ſo that there could be no
miſtake in the ſettling of this matter; as often there is among men to
the overthrow of contraćts, and the breaking of the meaſures taken,
through their miſunderſtanding one another. .The Son had lain in the f
boſom 9ſ the Father from eternity, he was a ſecretioribus—of the cabinet,
council, John I. 18. He was by him, as one brought up with him, (Prov,
8. 30.) ſo that none knows the Father ſave the Son, he adds, and he to
whom the Son will reveal him. Note, [1..] The happineſs of men lies in
an acquaintance with God; it is life eternal, it is the perfeótion of ra.
tional beings. [2.] Thoſe who would have an acquaintance with God,
muſt apply themſelves to Jeſus Chriſt; for the light of the knowledge
of the glory of God ſhines in the face of Chriſt, 2 Cor. 4, 6. We are
obliged to Chriſt for all the revelation we have of God the Father’s will
and love, ever fince Adam ſinned ; there is no comfortable intercourſe
between a holy God, and finful man, but in and by a Mediator, John
14. 6. - ‘. * -
2. Here is the offer, itſelf that is made to us, and an invitation to ac-
cept of it. After ſo ſolemn, a preface, we may well expect ſomething
very great; and it is ſo, a faithful ſaying, and well worthy of all accepta-
tion ; words whereby we may be ſaved. We are here invited to Chriſt, as
our Prieſt, Prince, and Prophet, to be ſaved, and in order to that, to be
ruled and taught by him. . . . . -
(1.) We muſt come to Jeſus Chriſt as our Reſt, and repoſe ourſelves
in him, (v. 28.) Come unto me, all ye that labour. Obſerve, [1..]. The
charaćter of the perſons invited ; all that labour and are heavy laden.
This is a word in ſeaſon to him that is weary, Iſa. 50. 4. Thoſe who,
complain of the burden of the ceremonial law, which was an intolerable



ST. MATTHEW, XII.
The Mild Injunāion of Chriſt.
yoke, and was made much more ſo by the tradition of the elders, (Luke
11.46.) let them come to Chriſt, and they ſhall be made eaſy; he came
to free his church from this yoke, to cancel the impoſition of thoſe carnal |
ordinances, and to introduce a purer and more ſpiritual way of worſhip :
but it is rather to be underſtood of the burden of fin, both the guilt and
the power of it. Note, All thoſe, and thoſe only are invited to reſt in
Chriſt, that are ſenſible of fin as a burden, and groan under it, that are
not only convinced of the evil of ſin, of their own ſin, but are contrite in
ſoul for it; that are really fick of their fins, weary of the ſervice of the
world and of the fleſh; that ſee their ſtate ſad and dangerous by reaſon
of fin, and are in pain and fear about it, as Ephraim, (Jer. 31. 18.20.)
the prodigal, (Luke 15, 17.) the publican, (Luke 18. 13.) Peter's
hearers, (A&ts 2, 37.) Paul, (A&ts 9. 4, 6, 9.) the jailor, A&ts 16.
29, 30. This is a neceſſary preparative for pardon and peace. The
ºne wº firſt convince ; (John 16, 8.) I have torn, and then will
lCal. * * : *
[2.] The invitation itſelf: Come unto me. That glorious diſplay of
Chriſt’s greatneſs which we had, (v. 27.) as Lord of all, might frighten
us from him, but ſee here how he holds out the golden ſceptre, that we
may touch the top of it and may live. Note, It is the duty and intereſt
of weary and heavy-laden finners to come to Jeſus Chriſt. Renounc-
ing all thoſe things which ſtand in oppoſition to him, or in competi-
tion with him, we muſt accept of him as our Phyſician and Advocate,
and give up ourſelves to his condućt and government, freely willing to
be ſaved by him, in his own way, and upon his own terms. Come, and
caſt that burden upon him, under which thou art heavy laden. . This is
the goſpel call, The Spirit ſaith, Come ; and the bride ſaith, Come, Let
him that is athirſt come : Whoever will, let him come.
[3.] The bleſſing promiſed to thoſe that do come : I will give you
reſt. Chriſt is our Noah, whoſe name fignifies reſt, for this ſame ſhall
give us rest. Gen. 5. 29.—8, 9. Truly rest is good, (Gen. 49. 15.)
eſpecially to thoſe that labour, and are heavy laden, Eccl. 5. 12. Note,
Jeſus Chriſt will give aſſured reſt to thoſe weary ſouls, that by a lively
faith come to him for it ; rest from the terror of ſin, in a well-
grounded peace of conſcience; rest from the power of fin, in a regular
order of the ſoul, and its due government of itſelf; a rest in God, and a
complacency of ſoul in his love, Pſ. 11. 6, 7. This is that rest which
remains for the people of God, (Heb. 4. 9.) begun in grace, and per-
fe&ted in glory. - t
(2.) We muſt come to Jeſus Chriſt as our ruler, and ſubmit ourſelves
to him, (v. 29.) Take my yoke upon you. This muſt go along with the
former, for Chriſt is exalted to be both a Prince and Saviour, a Priest
apon his throne. The rest he promiſes is a releaſe from the drudgery of
fin, not from the ſervice of God, but an obligation to the duty we owe
to him. Note, Chriſt has a yoke for our necks, as well as a crown for
our heads, and this yoke he expects we ſhould take upon us and draw in.
To call thoſe who are weary and heavy laden, to take a yoke upon them,
looks like adding affliction to the afflicted; but the pertinency of it lies
in the word my “You are under a yoke which makes you weary, ſhake
that off and try mine, which will make you eaſy.” Servants are ſaid to
be under the yoke, (1 Tim. 6. I.) and ſubjects, 1 Kings 12. 10. To
take Chriſt’s yoke upon us, is to put ourſelves into the relation of ſer-
vants and ſubječts to him, and then to condućt ourſelves accordingly, in
a conſcientious obedience to all his commands, and a cheerful ſubmiſſion
to all his diſpoſals: it is to obey the goſpel of Christ, to yield oupſelves to
the Lord ; it is Chriſt’s yoke; the yoke he has appointed ; a yoke he has
himſelf drawn in before us, for he learned obedience, and which he does:
by his Spirit draw in with us, for he helpeth our infºrmities, Rom. 8, 26.
A yoke ſpeaks ſome hardſhip, but if the beaſt muſt draw, the yoke helps
him. Chriſt’s commands are all in our favour : we muſt take this yoke
upon us to draw in it. We are yoked to work, and therefore muſt be
diligent; we are yoked to ſubmit, and therefore muſt be humble and
patient : we are yoked together with our fellow-ſervants, and therefore
muſt keep up the communion of ſaints : and the words of the wiſe are as
goads, to thoſe who are thus yoked.
Now this is, the hardeſt part of our leſſon, and therefore it is qualified,
§ 30.) My yoke is eſſy, and my burden is light; you need not be afraid
It.
[1..] The yoke of Chriſt’s commands is an eaſy yoke : it is xposos, not
only eaſy, but gracious, ſo the word fignifies ; it is ſweet and pleaſant;
there is nothing in it to gall the yielding neck, nothing to hurt us, but
on the contrary, much to refreſh us. It is a yoke that is lined with love.
Such is the nature of all Chriſt’s commands, ſo reaſonable in themſelves,
fo profitable to us, and all ſummed up in one, word, and that a ſweet
Vol. IV. No. 75.
meek will he guide in judgment, Pſ. 25.9.
word, love. So powerful are the aſſiſtances he gives is, ſo ſuitable the
encouragements, and ſo ſtrong the conſolations that are to be found in
the way of duty, that we may truly ſay, it is a yoke of pleaſantneſs. It
is eaſy to the new nature, very eaſy to him that understandeth, Prov. 14.
6. It may be a little hard at firſt, but it is eaſy afterwards; the love
of God and the hope of heaven will make it eaſy. - - -
[2.] The burden of Chriſt’s croſs is a light burden, very light : afflic-
tions from Chriſt, which befal us as men; afflićtions for Chriſt, which
befal us as Chriſtians; the latter are eſpecially meant. This burden in
| itſelf is not joyous, but grievous ; yet as it is Chriſt's, it is light.
Paul
knew as much of it as any man, and he calls it a light affliction, 2 Cor.
4. 17. God’s preſence, (Iſa. 43. 2.) Chriſt’s ſympathy, (Iſa. 63.9.
Dan. 3.25) and eſpecially the Spirit’s aids and comforts, (2 Cor. 1. 5.)
make ſuffering for Chriſt light and eqſy. As afflićtions abound, and
are prolonged, conſólations abound, and are prolonged too. Let this
therefore reconcile us to the difficulties, and help us over the diſcourage-
ments we may meet with, both in doing-work, and ſuffering-work;
though we may loſe for Chriſt, we ſhall not loſe by him. . .
º º We muſt come to Jeſus Chriſt as our Teacher, and ſet ourſelves
to learn of him, v. 29. Chriſt has erected a great ſchool, and has in-
vited us to be his ſcholars. We muſt enter ourſelves, aſſociate with his
ſcholars, and daily attend the inſtrućtions he gives by his word and Spirit.
We muſt converſe much with what he ſaid, and have it ready to uſe
upon all occaſions; we muſt conform to what he did, and follow his
ſteps, 1 Pet. 2. 21.
and lowly in heart, to be the particular leſſon we are required to
learn from the example of Chriſt. We muſt learn of him to be meek
and lowly, and muſt mortify our pride and paſſion, which render us ſo
unlike to him. We muſt ſo learn of Christ, as to learn Christ, (Eph.
4. 20.) for he is both Teacher and Leſſon, Guide and Way, and All
in All. *
Two reaſons are given why we muſt learn of Christ.
[1..] I am meek and lowly in heart, and therefore fit to teach you.
Firſt, He is meek, and can have compºſion on the ignorant, whom
others would be in a paſſion with. Many able teachers are hot and
haſty, which is a great diſcouragement to thoſe who are dull and ſlow ;
but Chriſt knows how to bear with ſuch, and to open their underſtand-
ings. His carriage toward his twelve diſciples was a ſpecimen of this ;
he was mild and gentle with them, and made the beſt of them; though
they were heedleſs and forgetful, he was not extreme to mark their fol-
lies. Secondly, He is lowly in heart. He condeſcends to teach poor
ſcholars, to teach novices ; he choſe diſciples, not from the court, nor
the ſchools, but from the ſea-fide. He teaches the firſt principles, ſuch
things as are milk for babes ; he ſtoops to the meaneſt capacities; he
taught Ephraim to go, Hof. 1 p. 3. Who teaches, like him : It is an
encouragement to us to put ourſelves to ſchool to ſuch a Teacher. This
humility, and meekneſs, as it qualifies him to be a Teacher; ſo it. will be
the beſt qualification of thoſe who are to be taught by him ; for the
[2.] rou shall find rest to your ſouls. This promiſe is borrowed
from Jer. 6. 16. for Chriſt delighted to expreſs himſelf in the language of
the prophets, to ſhew the harmony between the two Teſtaments. Note,
Firſt, Reſt for the ſoul is the moſt deſirable reſt; to have the ſoul to
dwell at eaſe. Secondly, The only way, and a ſure way to find rest for
our ſouls is, to fit at Chriſt’s feet and hear his word. The way of duty
is the way of reſt. The understanding finds rest in the knowledge of
God and Jeſus Chriſt, and is there abundantly ſatisfied, finding that wiſ-
dom in the goſpel which has been fought for in vain throughout the
whole creation, Job 28.12. The truths Chriſt teaches are ſuch as we may
venture our ſouls upon. The affections find reſt in the lové of God and
Jeſus Chriſt, and meet with that in them which gives them an abundant
ſatisfaction; quietneſs and aſſurance for ever. And thoſe ſatisfactions
will be perfeółed and perpetuated in heaven, where we ſhall ſee and enjoy
God immediately, ſhall ſee him as he is, aud enjoy him as he is ours.
This reſt is to be had with Chriſt for all thoſe who learn of him.
Well, this is the ſum and ſubſtance of the goſpel call and offer: we
are here told, in a few words, what the Lord Jeſus requires of us, and it
agrees with what God ſaid of him once and again, This isºmy beloved
Son, in whom. I am well pleaſed ; hear ye him.
. CHAP, XI.R. *
In this chapter, we have, I. Christ's clearing of the law of the fourth con-
mandment concerning the ſabbath-day, and vindicating it from ſome ſit-
C c
*
Some make the following words, for I am meek
R
* - ST, MATTHEW, XII.
perstitious notions advanced by the Jewiſh teachers; shewing that works |
of neceſſity and mercy are to be done on that day, v. 1...13. II. The
prudence, humility, and ſelf-denial of our Lord Jeſús in working his mi-
racles, v. 14...21. III. Christ’s anſwer to the blaſphemous cavils and ca-
lumnies of the Scribes and Phariſées, who imputed his casting out devils.
to a compact with the Devil, v. 22.37. IV., Christ's reply to a tempt-l
ing demand of the Scribes and Phariſees, challenging him to shew them a
Jign from heaven, v. 38.45. W. Christ’s judgment about his kindred
and relatious, v, 46.50. -
1. A T that time Jeſus went, on the ſabbath-day, through
ſº the corn; and his diſciples were an hungred, and |
began to pluck the ears of corn, and to eat. 2. But when
the Phariſees ſaw it, they ſaid unto him, Behold, thy diſ.
ciples do that which is not lawful to do upon the ſabbath-
day. 3. But he ſaid unto them, Have ye not read what
David did when he was an hungred, and they that were
with him; 4. How he entered into the houſe of God,
and did eat the ſhew-bread, which was not lawful for him
to eat, neither for them which were with him, but only ||
for the prieſts 5. Or have ye not read in the law, how
that on the ſabbath-days the prieſts in the temple profane
the ſabbath, and are blameleſs 6. But I ſay unto you,
that in this place is one greater than the temple. 7. But
if ye had known what this meaneth, I will have mercy,
and not ſacrifice, ye would not have condemned the guilt-
leſs : 8. For the Son of man is Lord even of the ſabbath-
day. 9. And when he was departed thence, he went into
their ſynagogue. 10. And behold, there was a man
which had his hand withered: and they aſked him, ſay-
ing, Is it lawful to heal on the ſabbath-days; that they
might accuſe him. 11. And he ſaid unto them, What
man ſhall there be among you, that ſhall have one ſheep,
and if it fall into a pit on the ſabbath-day, will he not lay
hold on it, and lift it out ; 12. How much then is a man
better than a ſheep Wherefore it is lawful to do well on
the ſabbath-days. 13. Then faith he to the man, Stretch
forth thine hand. And he ſtretched it forth ; and it was
reſtored whole, like as the other. -
The Jewiſh teachers had corrupted many of the commandments, by
interpreting them more looſely than they were intended ; a miſtake
which Chriſt diſcovered and rectified, (ch. 5.) in his ſermon on the
mount : but concerning the fourth commandment, they had erred in the
other extreme, and interpreted it too ſtrićtly. Note, It is common for
men of corrupt minds, by their zeal in rituals, and the external ſervices
of religion, to think to atone for the looſeneſs of their morals.
they are curſed who add to, as well as they who take from, the words of
this book, Rev. 22. 16, 19. Prov. 30. 6. - .
Now that which our Lord Jeſus here lays down is, that the works of
neceſſity and mercy are lawful on the ſabbath-day, which the Jews in
many inſtances were taught to make a ſcruple of. Chriſt’s induſtrious
explanation of the fourth commandment, intimates its perpetual obliga-
tion to the religious obſervation of one day in ſeven, as a holy ſabbath.
He would not expound a law that was immediately to expire, but doubt-
leſs intended hereby to ſettle a point which would be of uſe to his church
in all ages; and ſo it is to teach us, that our chriſtian ſabbath, though
under the direétion of the fourth commandment, is not under the injunc-
tions of the Jewiſh elders.
It is uſual to ſettle the meaning of a law by judgments given upon
caſes that happen in fact, and in like manner is the meaning of this law
ſettled. Here are two paſſages of ſtory put together for this purpoſe,
happening at ſome diſtance of time from each other, and of a different -
nature, but both anſwering this intention. *
I. Chriſt, by juſtifying his diſciples in plucking the ears of corn on the
ſabbath-day, ſhews that works of neceſſity are lawful on that day. Now
here obſerve,
1. What it was that the diſciples did. They were following their
*
But ||
vindication of the Diſciples.
Maſter one ſabbath-day through a corn-field; it is likely they were going
to the ſynagogue, (v. 9. for it becomes not Chriſt’s diſciples to take
idle walks on that day,) and they were hungry; let it be no diſparage-
intent upon the ſabbath work, that they forgot to eat bread; had ſpent
ſo much time in their morning-worſhip, that they had no time for their
morning-meal, but came out faſting, becauſe they would not come too
late to the ſynagogue. Providence ordered it that they went through the
| corn, and there they were ſupplied. Note, God has many ways of bring-
|ing ſuitable proviſion to his people when they need it, and will take par-
ticular care of them when they are going to the ſynagogue, as of old for
them that went up to Jeruſalem to worſhip, (Pſ. 84. 6, 7.) for whoſe
uſe the rain filled the pools; while we are in the way of duty, Jehovah-
jireh, let God alone to provide for us. , Being in the corn-fields, they be-
gan to pluck the ears of corn ; the law of God allowed this, (Deut.
23. 25.) to teach people to be neighbourly, and not to infiſt upon pro-
perty in a ſmall matter, whereby another may be benefited. This was
but ſlender proviſion for Chriſt and his diſciples, but it was the beſt they
had, and they were content with it.
more, uſed to ſay he had two diſhes of meat to his ſabbath-dinner, a diſh
of hot milk, and a diſh of cold, and he had enough and enough. -
2. What was the offence that the Phariſees took at this. It was bu
a dry breakfaſt, yet the Phariſees would not let them eat that in quiet-
neſs. They did not quarrel with them for taking another man’s corn,
(they were no great zealots for juſtice,) but for doing it on the ſabbath-
day ; for plucking and rubbing the ears of corn on that day, was ex-
preſsly forbidden by the tradition of the elders, for this reaſon, becauſe it
was a kind of reaping. Note, It is no new thing for the moſt harmleſs
fle&ted upon as unlawful, eſpecially by thoſe who are zealous for their
own inventions and impoſitions. The Phariſees complained of them to
their Maſter for doing that which it was not lawful to do. Note, Thoſe
are no friends to Chriſt and his diſciples, who make that to be unlawful
which God has not made to be ſo. - -
3. What was Chriſt’s anſwer to this cavil of the Phariſees. The diſ.
ciples could ſay little for themſelves, eſpecially becauſe thoſe who quar-
|-relled with them ſeemed to have the ſtrićtneſs of the ſabbath-ſan&tifica-
tion on their fide; and it is ſafeſt to err on that hand : but Chriſt came
to free his followers, not only from the corruptions of the Phariſees,
but from their unſcriptural impoſitions, and therefore has ſomething to
ſay for them, and juſtifies what they did, though it was a tranſgreſſion of
the canon.
by the Phariſees themſelves. - -
[1..] He urges an ancient inſtance of David, who in a caſe of neceſſity did
| that which otherwiſe he ought not to have done; (v. 3,4.) “Have ye not
read the ſtory (1 Sam. 21, 6.) of David’s eating the ſhew-bread, which
by the law was appropriated to the prieſt ? (Lev. 24. 5...9.) It is most
holy to Aaron and his ſons ; and (Exod. 29. 33.) a stranger shall not
eat of it ; yet the prieſt gave it to David and his men;” for though the
exception of a caſe of neceſſity was not expreſſed, yet it was implied in
that and all other ritual inſtitutions. That which bore out David in eata
ing the ſhew-bread was not his dignity, (Uzziah that invaded the prieſt’s
office in the pride of his heart, though a king, was ſtruck with a leproſy
for it, 2 Chron. 26. 16, &c.) but his hunger. The greateſt ſhall not
have their luſts indulged, but the meaneſt ſhall have their wants con-
fidered. Hunger is a natural deſire which cannot be mortified, but muſt
be gratified, and cannot be put off with any thing but meat; therefore
we ſay, It will break through stone walls. Now the Lard is for the body,
and allowed his own appointment to be diſpenſed with in a caſe of diſtreſs;
much more might the tradition of the elders be diſpenſed with. Note,
That may be done in a caſe of neceſſity, which may not be done at an-
other time ; there are laws which neceſſity has not, but it is a law to it-
ſelf. Men do not deſpiſe, but pity, a thieſ that steals to ſatisfy his ſoul
when he is hungry, Prov. 6. 30. --
[2.] He urges a daily inſtance of the prieſts, which they likewiſe
read in the law, and according to which was the conſtant uſage, v. 5.
The priests in the temple did a great deal of ſervile work on the ſabbath-
day ; killing, flaying, burning the ſacrificed beaſts, which in a common
caſe would have been profaning the ſabbath ; and yet it was never reckoned
any tranſgreſſion of the fourth commandment, becauſe the temple-ſervice
required and juſtified it. This intimates that thoſe labours are lawful on
the ſabbath-day which are neceſſary, not only to the ſupport of life, but
to the ſervice of the day; as tolling a bell to call the congregation toge-
ment to our Maſter's houſe-keeping. But we will ſuppoſe they were ſo
The famous Mr. Ball, of Whit-
i
and innocent ačtions of Chriſt’s diſciples to be evil ſpoken of, and re- .
(1.) He juſtifies them by precedents, which were allowed to be good
ST MATTHEw, XII.
Healing on the Sabbath.
[1..] In this place is one greater than the temple, v. 6. If the temple-|
ſervice would iuſtify what the prieſts did in their miniſtration, the ſervice
J y 2 p
ther, travelling to church, and the like.
not to hinder, ſabbath-worſhip. -
Sabbath-reſt is to promote,
(2.) He juſtifies them by arguments, three cogent ones. . -
of Chriſt would much more juſtify the diſciples in what they did in their
attendance tºpon him. The Jews had an extreme veneration for the
temple, it ſtinctified the gold ; Stephen was accuſed for blaſpheming that
Holy place; (A&ts 6.13.) but Chriſt, in a corn-field, was greater than
the temple, for in him dwelt not the preſence of God ſymbolically, but all
the fulneſs of the Godhead bodily. Note, If whatever we do, we do it in
the name of Chriſt, and as unto him, it ſhall be graciouſly accepted of God, |
however it may be cenſured and cavilled at by men.
[2.] God will have mercy, and not ſacrifice, v. 7. Ceremonial duties
muſt give way to moral, and the natural, royal, law of love and ſelf-pre-
fervation muſt take place of ritual obſervances. This is quoted from
Hoſ. 6.6. It was uſed before, ch. 9. 13. in vindication of mercy to
the ſouls of men; here, of mercy to their bodies. The reſt of the ſab-
bath was ordained for man’s good, in favour of the body, Deut. 5. 14.
Now no law muſt be conſtrued ſo as to contradićt its own end. If you
had known what this means, had known what it is to be of a merciful diſ-
poſition, you would have been ſorry that they were forced to do this to
fatisfy their hunger, and would not have condemned the guiltleſ.
Airst, Ignorance is the cauſe of our raſh and uncharitable cenſures of
our brethren. Secondly, It is not enough for us to know the ſcriptures,
but we muſt labour to know the meaning of them. Let him that readeth
understand. Thirdly, Ignorance of the meaning of the ſcripture is eſpe-
cially ſhameful in thoſe who take upon them to teach others.
[3.] The Son of man is Lord even of the ſabbath-day, v. 8. That law
as all the reſt, is put into the hand of Chriſt, to be altered, enforced, or
diſpenſed with, as he ſees good. It was by the Sox that God made the
world, and by him he inſtituted the ſabbath in innocency ; by him he
gave the ten commandments at mount Sinai, and as Mediator he is in-
truſted with the inſtitution of ordinances, and to make what changes he
thought fit; and particularly, as being Lord of the ſabbath, he was autho-
riſed to make ſuch an alteration of that day, as that it ſhould become the
Lord’s day, the Lord Chriſt's day. And if Chriſt be the Lord of the
..ſabbath, it is fit the day and all the work of it ſhould be dedicated to him.
By virtue of this power, Chriſt here enaëts, that works of neceſſity, if
they be really ſuch, and not a pretended and ſelf-created neceſſity, are
lawful on the ſabbath-day : and this explication of the law plainly ſhews
that it was to be perpetual. Exceptio fºrmat regulam—The exception con-
Jirms the rule. - . -
Chriſt having thus filenced the Phariſees, and got clear of them,
(v. 9.) departed, and went into their ſynagogue, the ſynagogue of theſe
Phariſees, in which they preſided, and toward which he was going, when
they picked this quarrel with him. Note, First, We muſt take heed
Heſt any thing that occurs in our way to holy ordinances unfit us for, or
divert us from, our due attendances on them.
way of our duty, notwithſtanding the artifices of Satan, who endeavours,
by the perverſe diſputings of men of corrupt minds, and many other ways,
to ruffle and diſcompoſe us. Secondly, We muſt not, for the ſake of
private feuds and perſonal piques, draw back from public worſhip.
Though the Phariſees had thus maliciouſly cavilled at Chriſt, yet he
went into their ſynagogue. Satan gains his point, if by ſowing diſcord
among brethren, he prevail to drive them, or any of them, from the ſyna-
gogue and the communion of the faithful.
II. Chriſt, by healing the man that had the withered hand on the ſub-
bath-day, ſhews that works of mercy are lawful and proper to be done
on that day. The work of neceſſity was done by the diſciples, and juſ-
tified by him ; the work of mercy was done by himſelf; the works of
mercy were his works of neceſſity; it was his meat and drink to do good.
I must preach, ſays he, Luke 4.43. This cure is recorded for the fake
of the time when it was wrought, on the ſabbath. .
Here is, I. The afflićtion that this poor man was in ; his hand was
withered, ſo that he was utterly diſabled to get his living by working with
his hands. St. Jerom ſays, that the goſpel of Matthew in Hebrew, uſed
by the Nazarenes and Ebionites, adds this circumſtance to this ſtory of
the man with the withered hand, that he was Caementarius—a bricklayer,
and applied himſelf to Chriſt thus; “ Lord I am a bricklayer, and have
got my living by my labour; (manibus victum quaeritans ;) I beſeech thee
O Jeſus, reſtore me the uſe of my hand, that I may not be obliged to
beg my bread,” (ne turpiter mendicem cibos ;) Hieron, in loc. This
Poor-man was in the ſynagogue. Note, Thoſe who can do but little, or
Note,
Let us proceed in the
have but little to do for the world, muſt do ſo much the more for their
ſouls; as the rich, the aged, and the infirm. . . . - - -
2. A ſpiteful queſtion which the Phariſees put to Chriſt upon the
fight of this man. They aſked him, ſaying, Is it lawful to heal? We read
not here of any addreſs this poor man made to Chriſt for a cure, but they
obſerved Chriſt began to take notice of him, and knew it was uſual for
him to be found of thoſe that ſought him not, and therefore with their bad-
neſs they anticipated his goodneſs, and ſtarted this caſe as a ſtumbling-
block in the way of doing good; Is it lawful to heal on the ſabbath-day P
Whether it was lawful for physicians to heal on that day or not, which
| was the thing diſputed in their books, one would think it paſt diſpute,
that it is lawful for prophets to heal, for him to heal who diſcovered a
divine power and goodneſs in all he did of this kind, and manifeſted him-
ſelf to be ſent of God. Did ever any aſk, whether it is lawful for God to
heal, to ſend his word and heal? It is true, Chriſt was now made under
the law, by a voluntary ſubmiſſion to it, but he was never made under the
precepts of the elders. Is it lawful to heal 2 To inquire into the lawfulneſs
and unlawfulneſs of a&tions is very good, and we cannot apply ourſelves
to any with ſuch inquiries more fitly than to Chriſt ; but they aſked
here, not that they might be inſtrućted by him, but that they might accuſe
him. If he ſhould ſay that it was lawful to heal on the ſabbath-day,
they would accuſe him of a contradićtion to the fourth commandment ;
to ſo great a degree of ſuperſtition had the Phariſees brought the ſab-
bath-reſt, that, unleſs in peril of life, they allowed not any medicinal
operations on the ſabbath-day. If he ſhould ſay that it was not lawful,
they would accuſe him of partiality, having lately juſtified his diſciples
in plucking the ears of corn on that day, - . .
3. Chriſt’s anſwer to this queſtion, by way of appeal to themſelves,
and their own opinion and pračtice, v. 11, 12. In caſe a sheep (though
but one, of which the loſs would not be very great) ſhould fall into a pit
on the ſabbath-day, would they not lift it out 2 No doubt they might do -
it, the fourth commandment allows it ; they muſt do it, for a merciful
man regardeth the life of his beast, and for their parts they would do it,
rather than loſe a ſheep; does Chriſt take care for ſheep 2 Yes, he does;
he preſerves and provides for both man and beaſt. But here he ſays it
for our ſakes, (1 Cor. 9. 9, 10.) and hence argues, How much then is a
nan better than a sheep ; Sheep are not only harmleſs, but uſeful crea-
tures, and are prized and tended accordingly; yet a man is here pre-
ferred far before them. Note, Man, in reſpect of his being, is a great
deal better, and more valuable, than the beſt of the brute creatures :
man is a reaſonable creature, capable of knowing, loving, and glorifying,
God, and therefore is better than a ſheep. The ſacrifice of a ſheep could
therefore not atone for the fin of a ſoul. They do not confider this,
| who are more ſolicitous for the education, preſervation, and ſupply of
| their horſes and dogs than of God’s poor, or perhaps their own houſehold.
Hence Chriſt infers a truth, which, even at firſt fight, appears very
reaſonable and good-natured; that it is lawful to do well on the ſabbath-
days ; they had aſked, Is it lawful to heal 2 Chriſt proves it is lawful to
do well, and let any one judge whether healing, as Chriſt healed, was not
doing well. Note, There are more ways of doing well upon ſabbath-
days, than by the duties of God’s immediate worſhip ; attending the
fick, relieving the poor, helping thoſe who are fallen into ſudden diſtreſs
and call for ſpeedy relief; this is doing good is and this muſt be done
from a principle of love and charity, with humility and ſelf-denial, and
a heavenly frame of ſpirit, and this is doing well, and it shall be accepted,
Gen. 4. 7. .. . .
4. Chriſt’s curing of the man, notwithſtanding the offence which he
foreſaw the Phariſees would take at it, v. 13. Though they could not
anſwer Chriſt’s arguments, they were reſolved to perfiſt in their prejudice
and enmity; but Chriſt went on with his work notwithſtanding. Note,
Duty is not to be left undone, nor opportunities of doing good neglected,
for fear of giving offence. Now the manner of the cure is obſervable ;
he ſaid to the man, “ Stretch forth thy hand, exert thyſelf as well as thou
canſt;” and he did ſo, and it was restored whole. This, as other cures Chriſt
wrought, had a ſpiritual fignificancy. (1.) By nature our hands are
withered, we are utterly unable of ourſelves to do anything that is good.
(2.) It is Chriſt only, by the power of his grace, that cures us; he
heals the withered hand by putting life into the dead ſoul, works in us
both to will and to do. (3.) In order to our cure, he commands us to
stretch forth our hands, to improve our natural powers, and do as well as
we can ; to ſtretch them out in prayer to God, to ſtretch them out to
lay hold on Chriſt by faith, to ſtretch them out in holy endeavours. Now
this man could not ſtretch forth his withered hand of himſelf, any more
than the impotent man could ariſe and carry his bed, or Lazarus come
J
ST, MATTHEW, XII.
forth out of his grave; yet Chriſt bid him do it... God’s commands to
us to do the duty which of ourſelves we are not able to do, are no more
abſurd or unjuſt, than this command to the man with the withered hand,
to stretch it forth ; for with the command, there is a promiſe of grace
which is given by the word. Turn ye at my reproof, and I will pour out
my Spirit, Prov. 1. 23. Thoſe who periſh are as inexcuſable as this
man would have been, if he had not attempted to ſtretch forth his hand,
and ſo had not been healed. But thoſe who are ſaved have no more to
boaſt of than this man had of contributing to his own cure, by ſtretching
forth his hand, but are as much indebted to the pºwer and grace of
Chriſt as he was.
14. Then the Phariſees went out, and held a council
againſt him, how they might deſtroy him.
Jeſus knew it, he withdrew himſelf from thence: and
great multitudes followed him, and he healed them all;
16. And charged them, that they ſhould not make him
known: 17. That it might be fulfilled, which was ſpoken
by Eſaias the prophet, ſaying, 18. Behold my ſervant
whom I have choſen: my beloved in whom my ſoul is
well pleaſed: I will put my Spirit upon him, and he ſhall
ſhew judgment to the Gentiles. 19. He ſhall not ſtrive,
nor cry; neither ſhall any man hear his voice in the
ſtreets. 20. A bruiſed reed ſhall he not break, and ſmok-
ing flax ſhall he not quench, till he ſend forth judgment
unto vićtory. 21. And in his name ſhall the Gentiles
As in the midſt of Chriſt’s greateſt humiliations, there were preofs of
his dignity, ſo in the midſt of his greateſt honours, he gave proofs of his
humility ; and when the mighty works he did, gave him an opportunity
of making a figure, yet he made it appear that he emptied himſelf, and
º
made himſelf of no reputation. Here we have, •
I. The curſed malice of the Phariſees againſt Chriſt; (v. 14.) being
enraged at the convincing evidence of his miracles, they went out, and
held a council against him, how they might destroy him. That which
vexed them was, not only that by his miracles his honour eclipſed their’s,
but that the doćtrine he preached was direétly oppoſite to their pride,
and hypocriſy, and worldly intereſt; but they pretended to be diſpleaſed
at his breaking the ſabbath-day, which was by the law a capital crime,
Exod. 35.2. Note, It is no new thing, to ſee the vileſt pračtices cloaked
with the moſt ſpecious pretences. Obſerve their policy; they took
counſel about it, confidered with themſelves which way to do it effectu-
ally ; they took counſel together in a cloſe cabal about it, that they
might both animate and affiſt one another. Obſerve their cruelty; they
took counſel, not to impriſon or baniſh him, but to deſtroy him, to be
the death of him who came that we might have life. What an indignity
was hereby put upon our Lord Jeſus, to run him down as an outlaw,
(qui caput gerit lupinum—carries a wolf’s head,) and the plague of his
jºy, who was the greateſt Bleſfing of it, the Glory of his people
Iſrael ! - .
II. Chriſt’s abſconding upon this occaſion, and the privacy he choſe,
to decline, not his work, but his danger; becauſe his hour was not. 3yet
some, (v. 15.) he withdrew himſelf from thence, He could have ſecured
himſelf by miracle, but choſe to do it in the ordinary way of flight and
retirement ; becauſe in this, as in other things, he would ſubmit to the
finleſs infirmities of our nature. Herein he humbled himſelf, that he
was driven to the common ſhift of thoſe who are moſt helpleſs; thus alſo
he would give an example to his own rule, IWhen they perſecute you in one.
city, flee to another. Chriſt had ſaid and done enough to convince thoſe
Phariſees, if reaſon or miracles would have done it ; but inſtead of yield-
ing to the convićtion, they were hardened and enraged, and therefore he
left them as incurable, Jer. 51, 9.
Chriſt did not retire for his own eaſe, nor ſeek an excuſe to leave off
his work; no, his retirements were filled up with buſineſs, and he was
even then doing good, when he was forced to flee for the ſame. Thus
he gave an example to his miniſters, to do what they can, when they
cannot do what they would, and to continue teaching, even when they
are removed into corners. When the Phariſees, the great dons and doc-
tors of the nation, forced Chriſt from them, and forced him to withdraw
himſelf, yet the common people crowded after him, great multitudes fol.
15. But when | q
| and yet (v. 16.) charged them that they ſhould not make him known ;
ſ
the Redeemer’s crown.
Chriſt's Retreat from public Notice.
lowed him and found him out. This ſome would turn to his reproach,
and call him the Ring-leader of the mob; but it was really his honour,
that all who were unbiaſed and unprejudiced, and not blinded by the
| pomp of the world, were ſo hearty, ſo zealous, for him, that they would
follow him whitherſoever he went, and whatever hazards they ran with
him ; as jt was alſo the honour of his grace, that the poor were evan-
gelized ; that when they received him, he received them and healed them.
all. Chriſt, came into the world to be a Phyſician-general, as the ſun
to the lower world, with healing under his wings. Though the Pha-
riſees perſecuted Chriſt for doing good, yet he went on in it, and did
| not let the people fare the worſe for the wickedneſs of their rulers. Note,
| Though ſome are unkind to
us, we muſt not on that account be unkind
to others. - : -
Chriſt ſtudied to reconcile uſefulneſs and privacy; he healed them all,
which may be looked upon, 1. As an act of prudence; it was not ſo
much the miracles themſelves, as the public diſcourſe concerning them,
that enraged the Phariſees ; (v. 23, 24.), therefore Chriſt, though he
would not omit doing good, yet would do it with as little noiſe as poſ-
fible, to avoid offence to them and peril to himſelf. Note, Wiſe and
good men, though they covet to do good, yet are far from coveting to
have it talked of when it is done; becauſe it is God’s acceptance, not
men’s applauſe, that they aim at. And in ſuffering times, though we
muſt boldly go on in the way of duty, yet we muſt contrive the circum-
ſtances of it ſo as not to exaſperate, more than is neceſſary, thoſe who
ſeek occaſion againſt us : Be ye wiſe as ſerpents, ch. 10. 16. 2. It may
be looked upon as an ačt of righteous judgment upon the Phariſees, who
were unworthy to hear of any more of his miracles, having made ſo light
of thoſe they had ſeen. By ſhutting their eyes againſt the light, they
had forfeited the benefit of it. 3. As an act of humility and ſelf-denial.
| Though Chriſt’s intention in his miracles was to prove himſelf the Meſ-
ſiah, and ſo to bring men to believe on him, in order to which it was:
requiſite that they ſhould be known, yet ſometimes he charged the people
to conceal them, to ſet us an example of humility, and to teach us not
to proclaim our own goodneſs or uſefulneſs, or to define to have it pro-
claimed. Chriſt would have his diſciples to be the reverſe of thoſe who
did all their works to be ſeen of men. -
III. The fulfilling of the ſcriptures in all this, v. 17. Chriſt retired
into privacy and obſcurity, that though he was eclipſed, the word of
God might be fulfilled, and ſo illuſtrated and glorified, which was the
thing his heart was upon. The ſcripture here ſaid to be fulfilled is Iſa.
42. l...4. which is quoted, at large, v. 18.21. The ſcope of it is to
ſhow how mild and quiet, and yet how ſucceſsful, our Lord Jeſus ſhould
be in his undertaking ; inſtances of both which we have in the foregoing
paſſages. Obſerve here, y -
I. The pleaſure of the Father in Chriſt; (v. 18.) Behold, my Servant
whom I have choſen, my Beloved in whom my ſoul is well pleaſed. Hence.
we may learn, - *x
(1.) That our Saviour was God’s Servant in the great work of our
redemption. He therein ſubmitted himſelf to the Father’s will, (Heb.
10. 7.) and ſet himſelf to ſerve the defigns of his grace and the intereſts
of his glory, in repairing the breaches that had been made by man’s.
apoſtaſy. As a Servant, he had a great work appointed him and a great
truſt repoſed in him. This was a part of his humiliation, that though
he thought it not robbery to be equal with God, yet that in the work of
our ſalvation he took upon him the form of a ſervant, received a law,
and came into bonds. Though he were a Son, yet learned he this obedience,
Heb. 5. 8. The motto of this Prince is, Ich dien—I ſerve. -
(2.) That Jeſus Chriſt was choſen of God, as the only fit and proper
Perſon for the management of the great work of our redemption. He
is my Servant whom I have choſen, as par negotio—equal to the undertak-
ing. None but he was able to do the Redeemer’s work, or fit to wear
He was one choſen out of the people, (Pſ. 89.
19.) choſen by Infinite Wiſdom to that poſt of ſervice and honour, for
which neither man nor angel was qualified; none but Chriſt, that he
might in all things have the pre-eminence. Chriſt did not thruſt him-
ſelf upon this work, but was duly choſen into it; Chriſt was fo God’s
choſen as to be the Head of election, and of all other the eleēt, for we
are choſen in him, Eph. 1. 4.
(3.) That Jeſus Chriſt is, God’s Beloved, his beloved Son ; as God,
he lay from eternity in his boſom ; (John I. 18.) he was daily his De-
light, Prov. 8. 30. Between the Father and the Son there was before.
all time an eternal and inconceivable intercourſe and interchanging of
love, and thus the Lord pºſſeſſed him in the beginning ºf his way, Prov,
' . . . . . ." ST. MATTHEw, xn.
Chriſt's Retreat from public Notice.
8, 22. As Mediator, the Father loved him ; then-when it pleaſed the
Lord to bruiſe him, and he ſubmitted to it, therefore, did the Father love
him, John 10. 17, + -
. (4.) That Jeſus Chriſt is one in whom the Father is well pleaſed, in
whom his ſoul is pleaſed; which denotes the higheſt complacency ima-
ginable. God declared, by a voice from heaven, that he was his beloved
Son in whom he is well pleaſed ; well pleaſed in him, becauſe he was the
ready and cheerful Undertaker of that work of wonder which God’s
heart was ſo much upon, and he is well pleaſed with us in him ; for he
has made us accepted in the Beloved, Eph. 1. 6. All the intereſt which
fallen man has or can have in God, is grounded upon and owing to God’s
well-pleaſedneſs in Jeſus Chriſt ; for there is no coming to the Father but
by him, John, 14. 6. -
2. The promiſe of the Father to him in two things.
. (4.) That he ſhould be every way well qualified for his undertaking ;
I will put my Spirit upon him, as a Spirit of wiſdom and counſel, Iſa. 11.
2, 3. Thoſe whom God calls to any ſervice, he will be ſure to fit and
qualify for it; and by that it will appear that he called them to it, as
Moſes, Exod. 4. 12. Chriſt, as God, was equal in power and glory.
with the Father; as Mediator, he received from the Father power and
glory, and received that he might give : and all that the Father gave
him, to qualify him for his undertaking, was ſummed up in this, he put
his Spirit upon him ; this was that oil of gladneſs with which he was
anointed above his fellows, Heb. 1. 9. He received the Spirit, not by
meaſure, but without meaſure, John 3. 34. Note, Whoever they be that
God has choſen, and in whom he is well pleaſed, he will be ſure to put
his Spirit upon them. Wherever he confers his love, he confers ſomewhat
of his likeneſs.
(2.) That he
Thoſe whom God ſends, he will certainly own.
ſhould be abundantly ſucceſsful in his undertaking.
It was long, fince fe-
cured by promiſe to our Lord Jeſus, that the good pleaſire of the Lord.
ſhould proſper in his hand, Iſa..53. 10. And here we have an account of
that proſpering good pleaſure. -
[1..] He ſhallſhew judgment to the Gentiles. Chriſt in his own perſon,
preached to thoſe who bordered upon the heathen nations, (ſee Mark
3. 6...8.) and by his apoſtles ſhewed his goſpel, called here, his judgment,
to the Gentile world. The way and method of ſalvation, the judgment
which is committed to the Son, is not only wrought out by him as our.
great High-Prieſt, but ſhewed and publiſhed by him as our great Pro-
phet. The goſpel, as it is a rule of practice and converſation, which
has a direct tendency to the reforming and bettering of men's hearts and
lives, ſhall be ſhewed to the Gentiles. God’s judgments had been the
Jews' peculiar, (Pſ. 147. 19.) but it was often foretold, by the Old
Teſtament prophets that they ſhould be ſhewed to the Gentiles, which
therefore ought not to have been ſuch a ſurpriſe as it was to the unbe-
lieving Jews, inuch leſs a vexation. -
[2.] In his name ſhall the Gentiles trust, v. 21. He ſhall ſo ſhew
judgment to them, that they ſhall heed and obſerve what he ſhews them,
and be influenced by it to depend upon him, to devote themſelves to
him, and conform to that judgment. Note, The great deſign of the
goſpel is to bring people to truſt in the name of Jeſus Chriſt ; his name
Jeſus, a Saviour, that precious name whereby he is called, and which is
as ointment poured forth; The Lord our righteouſneſs. The evangeliſt
here follows the Septuagint ; (or perhaps the latter editions of the Sep-
tuagint follow the evangeliſt ;) the IHebrew (Iſa. 42. 4.) is, The iſles
shall wait /or his law. The iſles of the Gentiles are ſpoken of (Gen.
10. 5.) as peopled by the ſons of Japhet, of whom it was ſaid, (Gen. 9.
27.) God shall perſuade Japhet to dwell in the tents of Shem ; which
was now to be fulfilled, when the iſles, (ſays the prophet,) the Gentiles,
(ſays the evangeliſt,) shall wait for his law, and truſt in his name : com-
pare theſe together, and obſerve, that they, and they only, can with con-
fidence truſt in Chriſt’s name, that wait for his law with a reſolution to
be ruled by it. Obſerve alſo, that the law we wait for is the law of
faith, the law of truſting in his name. This is now his great command-
ment, that we believe in Chriſt, 1 John 3. 23.
3. The predićtion concerning him, and his mild and quiet manage-
ment of his undertaking, v. 19, 20. It is chiefly for the ſake of this,
that it is here quoted, upon occaſion of Chriſt’s affected privacy and
concealment. - -
(J.) That he ſhould carry on, his undertaking without noiſe or oſten-
tation. He shall not strive, or make an outcry. Chriſt and his kingdom
come not with obſervation, Luke 17, 20, 21. When the Firſt-begotten
was brought into the world, it was not with ſtate and ceremony; he
made no public entry, had no harbingers to proclaim him King. He
Vol. IV. No. 75.
|
|
was in the world, and the world knew him not. Thoſe were miſtakeh,
who fed themſelves with hopes of a pompous Saviour. His voice was
not heard in the ſtreets ; “Lo, here is Chriſt,” or, “Lo, he is there:”
he ſpake in a ſtill ſmall voice, which was alſuring to all, but terrifying to
none ; he did not affect to make a noiſe, but came down filently like the
dew. What he ſpake and did was with the greateſt poſſible humility and’
ſelf-denial. His kingdom was ſpiritual, and therefore not to be ādvanced
by force, or violence, or by high pretenſions. No, the kingdom of God is
not in word, but in power. - * -
(2.) That he ſhould carry on his undertaking without ſeverity and
rigour, (v. 20.) A bruiſed reeff'shall he not break. Some underſtand this
of his patience in bearing with the wicked; he could as eaſily have.
broken theſe Phariſees as a bruiſed reed, and have quenched them as ſoon.
as ſmoking flax ; but he will not do it till the judgment-day, when all '
his enemies ſhall be made his footſtool. Others rather undeſtand it of
his power and grace in bearing up the weak. In general, the defign of
his goſpel is to eſtabliſh ſuch a method of ſalvation as encourages fin-
cerity, though there be much infirmity ; it does not inſiſt upon a finleſs
obedience, but accepts an upright, willing mind. As to particular per-
ſons, that follow Chriſt in meekneſs, and in fear, and in much trembling,
obſerve, [1..] How their caſe is here deſcribed—they are like a bruiſed
*eed, and ſmoking flaw, Young beginners in religion are weak as a
bruiſed reed, and their weakneſs offenſive like ſmoking flax; ſome little
life they have, but it is like that of a bruiſed reed ; ſome little heat, but
like that of ſmoking flax. Chriſt’s diſciples were as yet but weak, and
many are ſo that have a place in his family. The grace and goodneſs in
them are as a bruiſed reed, the corruption and badneſs in them are as
ſmoking flax, as the wick of a candle when it is put out and is yet ſmok-
ing. [2.] What is the compaſſion of our Lord Jeſus toward them.
He will not diſcourage them, much leſs reječt them or caſt them off;
the reed that is bruiſed ſhall not be broken and trodden down, but ſhall
be ſupported, and made as a ſtrong cedar or. flouriſhing palm-tree. The
candle newly lighted, though it only ſmokes and does not flame, ſhall not
be blown out, but blown up. The day of ſmall things is the day of
precious things, and therefore he will not deſpiſe it, but make it the day
of great things, Zech. 4, 10. Note, Our Lord Jeſus deals very tenderly
with thoſe who have true grace, though they be weak in it, Iſa. 40. 11.
Heb. 5. 2. He remembers not only that we are duſt, but that we are
fleſh. [3.] The good iſſue and ſucceſs of this, intimated in that, till he
Jend forth judgment unto victory. That judgment which he ſhewed to'
the Gentiles ſhall be vićtorious, he will go on conquering and to conquer,
Rev. 6. 2. Both the preaching of the goſpel in the world, and the
power of the goſpel in the heart, ſhall prevail. Grace ſhall get the upper
hand of corruption, and ſhall at length be perfeóted in glory. Chriſt’s
judgment will be brought forth to vićtory, for when he judges he will
overcome. He ſhall bring forth judgment unto truth ; ſo it is, Iſa. 42. 3.
Truth and vićtory are much the ſame, for great is the truth, and will
prevail.
22. Then was brought unto him one poſſeſſed with a
devil, blind and dumb: and he healed him, inſomuch that
the blind and dumb both ſpake and ſaw. 23. And all
the people, were amazed, and ſaid, Is not this the Son of
David P 24. But when the Phariſees heard it, they ſaid, .
This fellow doth not caſt out devils, but by Beelzebub the
prince of the devils. 25. And Jeſus knew their thoughts,
and ſaid unto them, Every kingdom divided againſt itſelf,
is brought to deſolation; and every city or houſe divideº
againſt itſelf, ſhall not ſtand: 26. And if Satan caſt out
Satan, he is divided againſt himſelf; how ſhall then his
kingdom ſtand 27, And if I by Beelzebub caſt out devils,
by whom do your children caſt them out : Therefore they
ſhall be your judges. 28. But if I caſt out devils by the
Spirit of God, then the kingdom of God is come untoº
you. 29. Or elſe how can one enter into a ſtrong man’s
houſe, and ſpoil his goods, except he firſt bind the ſtrong
man and then he will ſpoil his houſe. 30. He that is not
with me, is againſt me; and he that gathereth not with
me, ſcattereth abroad. 35 wherefore I ſay unto you,
* § *
All manner of fin and blaſphemy ſhall be forgiven unto
men; but the blaſphemy againſt the Holy Ghoſt ſhall not
be forgiven unto' men. 32. And whoſoever ſpeaketh a
* º
word againſt the Son of man, it ſhall be forgiven him:
but whoſoever ſpeaketh againſt the Holy Ghoſt, it ſhall
not be forgiven º neither in this world, neither in the
world to come. 38. Either make the tree good, and his
fruit good; or elſe make the tree corrupt, and his fruit
corrupt; for the tree is known by his fruit. 34. G gene.
ration of vipers, how can ye, being evil, ſpeak good things :
For out of the abundance of the heart the mpüth ſpeaketh.
35. A good man out of the good treaſure of the heart
º forth good things: and an evil man out of the
evil treaſure, bringeth forth evil things. 36. But I ſay unto
you, that every idle word that men ſhall ſpeak, they ſhall.
give account thereof in the day of judgment: 37. For by
thy words thou ſhalt be juſtified, and by thy words thou.
ſhalt be condemned. -
In theſe verſes, we have, • *
who, by the divine permiſſion, was under his power, and in his poſſeſſion,
v. 22. Here obſerve, -
1. The man’s caſe was very ſad ; he was poſſeſſed with a devil. More
cafes of this kind occurred in Chriſt’s time than uſual, that Chriſt’s power
might be the more magnified, and his purpoſe the more manifeſted, in
oppoſing and diſpoſſeſſing Satan ; and that it might the more evidently
appear, that he came to destroy the works of the Devil. This poor man
that was poſſeſſed was blind and dumb ; a miſerable caſe ! he could
neither ſee to help himſelf, nor ſpeak to others to help him. A ſoul
under Satan’s power, and led captive by him, is blind in the things of
God, and dumb at the throne of grace ; ſees nothing, and ſays nothing
to the purpoſe. Satan blinds the eye of faith, and ſeals up the lips of
rayer. - -
P 3. His cure was very ſtrange, and the more ſo, becauſe ſudden ; he
healed him.
healing of ſouls. And the cauſe being removed, immediately the effect
is direétly oppoſite to Satan’s malice; his favours, to the Devil’s miſ-
chiefs. When Satan’s power is broken in the ſoul, the eyes are opened
to ſee God’s glory, and the lips opened to ſpeak his praiſe.
II. The convićtion which this gave to the people, to all the people ;
they were amazed. Chriſt had wrought divers, miracles of this kind be-
fore ; but his works are not the leſs wonderful, nor the leſs to be won-
dered at, for their being often repeated. They inferred from it, “Is not
this the Son of David P. The Meſfiah promiſed, that was to ſpring from
the loins of David : Is not this he that ſhould come * We may take
this, 1. As an inquiring queſtion; they aſked, Is not this the Son of
I}avid P But they did not ſtay for an anſwer; the impreſſions were
cogent, but they were tranſient. It was a good queſtion that they
ſtarted; but, it ſhould ſeem, it was ſoon loſt, and was not proſecuted.
Such convićtions as theſe ſhould be brought to a head, and then they
are likely to be brought to the heart. Or, 2. As an affirming queſtion;
Is not this the Son of David A. “Yes, certainly it is, it can be no other:
fuch miracles as theſe plainly evince that the kingdom of the Meſfiah is
now in the ſetting up.” And they were the people, the vulgar ſort of
the ſpectators, that drew this inference from Chriſt’s miracles. Atheiſts
will ſay, “That was becauſe they were leſs prying than the Phariſees ;”
no, the matter of fa&t was obvious, and required not much ſearch ; but
it was becauſe they were leſs prejudiced and biaſed by worldly intereſt.
So plain and eaſy was the way made to this great truth of Chriſt’s
being the Meſfiah and Saviour of the world, that the common people
could not miſs it : the waſfaring men, though fools, could not err therein.
See Iſa. 35. 8. It was found of them that ſought it. It is an inſtance
of the condeſcenſions of the divine grace, that the things that were
hid from the wiſe and prudent were revealed unto babes. The world by
wiſdom knew not God, and by the fooliſh things the wiſe were con-
fºunded.
III. The blaſphemous cavil of the Phariſees, v. 24. The Phariſees
were a ſort of men that pretended to more knowledge in, and zeal for,
Note, The conquering and diſpoſſeſſing of Satan is the
of good men with diſdain becauſe they are poor.
their thoughts.
Jelf is brought to deſolation ; and every family too.
|
f
The Blaſphemy of the Phariſees.
the divine law, than other people; yet they were the moſt inveterate
enemies to Chriſt and his doćtrine. They were proud of the reputation
they had among the people; that fed their pride, ſupported their power,
and filled their purſes : and when they heard the people ſay, Is not
this the Son of David A. they were extremely irritated, more at that
than at the miracle itſelf; this made them jealous of our Þord Jeſus,
and apprehenſive, that as his intereſt in the people's eſteem increaſed,
theirs muſt of courſe be eclipſed and diminiſhed; therefore they enviedº
him, as Saul did his father l)avid, becauſe of what the women ſang of him,
1. Sam. 18. 7, 8. Note, Thoſe who bind up their happineſs in the
praiſe and applauſe of men, expoſe themſelves to a perpetual uneaſineſs
upon every favourable word that they hear ñº any other. The
| ſhadow of honour followed Chriſt, who fled from it, and fled from the
Phariſees, who were eager in the purſuit of it. They ſaid, “This Fel-
łow doth mat cast out devils but by Beelzebub the prince of the devils, and
therefore is not the Son of David.” Obſerve,
1. How ſcornfully they ſpeak of Chriſt, this Fellow; as if that preci-
ous name of his, which is as' ointment poured forth, were not worthy to:
be taken into their lips. It is an inſtance of their pride and ſupercili-
ouſneſs, and their diabolical envy, that the more people magnified Chriſt,
the more induſtrious they were to vilify him. It is a bad thing to ſpeak
2. How blaſphemouſly they ſpeak of his miracles; they could nqt
- . - || deny...the matter of fačt; it was as plaim as the ſun, that devils were caſt
I. Chriſt’s glorious conqueſt of Satan, in the graeious cure of one,
out by the word of Chriſt; nor could they deny that it was an extraor-
dinary thing, and ſupernatural. Being thus forced to grant the pre-
miſes, they had no other way to avoid the concluſion, that this is the Sorb
of David, than by ſuggeſting that Christ cast out devils by Beelzebub :
that there was compačt between Chriſt and the Devil; purſuant to
that the Devil was not caſt out, but did voluntarily retire, and give back
by conſent and with deſign; or as if, by an agreement with the ruling
devil, he had power to caſt out the inferior devils. No furmiſe coul
be more palpably falſe and vile than this; that he, who is Truth itſelf,
ſhould be in combination with the father of Hies, to cheat the world.
This was the laſt refuge, or ſubterfuge rather, of an obſtinate infidelity,
that was reſolved to ſtand it out againſt the cleareſt convićtion. Obſerve,
Among the devils there is a prince, the ring-leader of the apoſtaſy from
God and rebellion againſt him ; but this prince is Beelzebub—the god.
of a fly, or a dunghill-god. How art thou fallen, O Lucifer from an
angel of light to be a lord of flies Yet this is the prince of the devils.
- too, the chief of the gang of infernal ſpirits.
ceaſed; the blind and dumb both ſpake and ſaw. Note, Chriſt’s mercy ||
IV. Chriſt’s reply to this baſe infinuation, v. 25.30. Jeſús knew
Note, Jeſus Chriſt knows what we are thinking at any
time, knows what is in man; he understands our thoughts ºftir off. It
| ſhould ſeem that the Phariſees could not for ſhame ſpeak it out, but
kept it in their minds; they could not expeći to ſatisfy the people with
it, they therefore reſerved it for the filencing of the convićtions of their
own conſciences. Note, Many are kept off from their duty by that
which they are aſhamed to own, but which they cannot hide from Jeſus
Chriſt; yet it is probable that the Phariſees had whiſpered what they
thought among themſelves, to help to harden one another ; but Chriſt’s.
reply is ſaid to be to their thoughts, becauſe he knew with what mind,
and from what principle, they ſaid it; that they did not fay it in their
haſte, but that it was the produćt of a rooted malignity.
Chriſt’s reply to this imputation is copious and cogent, that every
mouth may be stopped with ſenſe and reaſon, before it be ſtopped with
fire and brimſtone. Here are three arguments by which he demon-
ſtrates the unreaſonableneſs of this ſuggeſtion.
1. It would be very ſtrange, and highly improbable, that Satan ſhould
be caſt out by ſuch a compačt, j. then Satan’s kingdom would be
divided against itſelf; which, confidering his ſubtlety, is not a thing to
be imagined, v. 25, 26.
(1.) Here is a known rule laid down, that in all ſocieties a common ruin
is the conſequence of mutual quarrels; Every kingdom divided against it-
Jua enim domus tam
stibilis est, quae tamfirma civitas, qua non odiis atque diffidiis funditus everti,
poſit—For what family is ſo strong, what community ſo fºrm, as not to be
overturned by enmity and diffenſion 2 Cic. Lael. 7. 1)iviſions commonly
end in deſolations ; if we claſh, we break ; if we divide one from an-
other, we become an eaſy prey to a common encry; much more if we
bite and devour one another, ſhall we be conſumed one of another, Gal.
5. 15. Churches and nations have known this by ſad experience. .
(2.) The application of it to the caſe in hand, (v. 26.) If Satan cast.
out Satan ; if the prince of the devils ſhould be at variance with the

ST, MATTHEW, XII.
The Blaſphemy againſt the Holy Ghoſt.
inferior devils, the whole kingdom and intereſt would ſoon be broken;
nay, if Satan ſhould come into a compačt with Chriſt, it muſt be to his
own ruin : for the manifeſt deſign and tendency of Chriſt’s preaching
and miracles was to overthrow the kingdom of Satan, as a kingdom of
darkneſs, wickedneſs, and enmity to God; and to ſet up, upon the ruins.
The works of the Devil, as
a rebel againſt God, and a tyrant over the ſouls of men, were deſtroyed
of it, a kingdom of light, holineſs, and love.
by Chriſt; and therefore it was the moſt abſurd thing imaginable, to
think that Beelzebub ſhould at all countenance ſuch a deſign, or come
into it : if he ſhould fall in with Chriſt, how should then his kingdon
stand * He would himſelf contribute to the overthrow of it. Note,
The Devil has a kingdom, a common intereſt, in oppoſition to God and
Chriſt, which, to the utmoſt of his power, he will make to ſtand, and he
will never come into Chriſt’s intereſts; he muſt be conquered and broken
by Chriſt, and therefore cannot ſubmit and bend to him. What concord
or communion can there be between light and darkneſs, Chriſt and Be-
lial, Christ and Beelzebub P Chriſt will deſtroy the Devil's kingdom,
but he needs not do it by any ſuch little arts and projećts as that of a ſe-
cret compačt with Beelzebub ; no, this vićtory muſt be obtained by no-
bler methods. Let the prince of the devils muſter up all his fºrces, let
him make uſe of all his powers and politics, and keep his intereſts in the
cloſeſt confederacy, yet Chriſt will be too hard for his united force, and
his kingdom ſhall not ſtand.
2. It was not at all ſtrange, or improbable, that devils ſhould h caſt
*
out by the Spirit of God; for,
(1.) How otherwiſe do your children cast them out 2 There w oſe
among the Jews who, by invocation of the moſt high God, or the God
of Abraham, Iſaac, and Jacob, did fometimes caſt out devils.” Joſephus
ſpeaks of ſome in his time that did it ; we read of Jewish exorcists,
(A&ts 19, 13.); and of ſome that in Christ’s name cast out devils, though
they did not follow him, (Mark 9, 38.) or were not faithful to him,
ch. 7, 22. Theſe the Phariſees condemned not, but imputed what they
did to the Spirit of God, and valued themſelves and their nation upon
it. . It was therefore merely from ſpite and envy to Chriſt, that they
would own that others caſt out devils by the Spirit of God, but ſuggeſt
that he did it by compačt with Beelzebub. Note, It is the way .
licious people, eſpecially the malicious perſecutors of Chriſt and chriſ-
tianity, to condemn the ſame thing in thoſe they hate, which they ap-
prove of and applaud in thoſe they have a kindneſs for : the judgments
of envy are made, not by things, but perſons; not by reaſon, but preju-
dice. But thoſe were very unfit to fit in Mofes’ feat, who knew faces,
and knew .# elſe in judgment; Therefore they shall be your judges;
“This contradićting of yourſelyes will riſe up in judgment againſt you
at the great day, and will condemn you.” Note, In the laſt judgment,
not only every fin, but every aggravation of it, will be brought into the
account, and ſome of our notions that were right and good will be
brought in evidence againſt as, to convićt us of partiality.
(2.) This caſting out of devils was a certain token and indication of ||
the approach and appearance of the kingdom of God; (v. 28.) “But
if it be indeed that I cast out devils by the Spirit of God, as certainly I |
do, then you muſt eonclude, that though you are unwilling to receive it,
yet the kingdom of the Meſſiah is now about to be ſet up among you.”
Other miracles that Chriſt wrought proved him ſönt of God, but this
proved him ſent of God to deſtrey the devil’s kingdom and his works.
Now that great promiſe was evidently fulfilled, that the Seed of the wo-
man should break the ſerpent’s head, Gen. 3. 15.
rious diſpenſation of the kingdom of God, which has been long expected,
is now commenced ; flight it at your peril.” Note, [1..] The deſtruc-
tion of the devil’s power is wrought by the Spirit of God: that Spirit
who works to the obedience of faith, overthrows the intereſt of that
ſpirit who works in the children of unbelief and diſobedience. [2] The
caſting out of devils is a certain introdućtion to the kingdom of God.
If the Devil’s intereſt in a ſoul be not only checked by cuſtom or exter-
nal reſtraints, but ſunk and broken by the Spirit of God, as a Sanétifier,
no doubt, but the kingdom of God is come to that ſoul, the kingdom of
grace, a bleſſed ji of the kingdom of glory. -
3. The comparing of Chriſt’s miracles, particularly this of caſting
out devils, with his doćtrine, and the deſign and tendency of his holy re-|
ligion, evidenced that he was ſo far from being in league with Satan, that
he was at open enmity and hoſtility againſt him ; (v. 29.) How can one
enter into a strong man’s houſe, and plunder his goods, and carry, them
away, except he firſt bind the strong man 2 And then he may do what he
pleaſes, with his goods. The world, that ſat in darkneſs, and lay in
wickedneſs, was in Satan’s poſſeſſion, and under his power, as a houſe in
“Therefore that glo-
|
}
| I, as a deaf man heard not. -
| not to devils; this is love, to the whole world of mankind, above the
| world of fallen angels, that all fin is pardonable to them.
others to him, and ſo to ſtrengthen his intereſt, {
not appear, and ačt, as furtherers of Chriſt’s . will be looked
upon, and dealt with, as hinderers of it: if we gat
ſcatter; it is not enough, not to do hurt, but we muſt do good, Thus,
is the breach widened between Chriſt and Satan, to ſhew that there was
for others’ harms are admonitions to us.
the poſſeſſion, and under the power of a ſtrong man; ſo is every unre-
generate ſoul; there Satan refides, there he rules. Now, (1.) The
defign of Chriſt’s goſpel was to ſpoil the devil’s houſe, which, as a ſtrong
man, he kept in the world; to turn the people from darkneſs to light,
from fin to holineſs, from this world to a better, from the power of Satan
unto God; (A&ts 26, 18.) to alter the property of fouls. (2) Pur-
ſuant to this deſign, he bound the ſtrong man, when he caſt out unelean
ſpirits by his word; thus he wreſted the ſword out of the Devil’s hand,
that he might wreſt the ſceptre out of it. The doćtrine of Chriſt
teaches us how to conſtrue his miracles, and when he ſhewed how eaſily
and effectually he could caſt the Devil out of people's bodies, he encou-
raged all believers to hope, that whatever power Satan might uſurp and
exerciſe in the ſouls of men, Chriſt by'his grace would break it; he wifl
ſpoil him, for it appears that he can bind him, When nations were
turned from the ſervice of idols to ſerve the living God, when ſome of the
worſt of finners were fanótified and juſtified, and became the beſt of
ſaints, then Chriſt ſpoiled the Devil’s houſe, and will ſpoilit more and more.
4. It is here intimated, that this holy war, which Chriſt was carrying
on with vigour againſt the Devil and his kingdom, was ſuch as would
not admit of a neutrality, (v. 30.) He that is not with me, is against me.
In the little differences that may ariſe between the diſciples of Chriſt

among themſelves, we are taught to leſſen the matters in variance, and
to ſeek peace, by accounting thoſe who are not against us, to be with us ; *
(Luke 9.50.) but in the great quarrel between Chriſt and the Devil,
no peace is to be ſought, nor any ſuch favourable conſtruction to be made
of any indifferency in the matter; he that is not hearty for Chriſt, will
be reckoned with as really against him; he that is cold in the cauſe, is
looked upon as an enemy. When the diſpute is between God and Baal,
there is no halting between two, (1 Kings 18. 21.) there is no trim-'.
ming between Chriſt and Belial ; for the kingdom of Chriſt, as it is eter-
nally oppoſite to, ſo it will be eternally vićtorious over, the Devil’s
kingdom ; and therefore in this cauſe there is no fitting ſtill with Gilead
beyond Jordan, or Asher on the ſea-shore ; (Judg. 5, 16, 17.) we muſt
be entirely, faithfully, and immovably, on Chriſt’s fide : it is the right
fide, and will at laſt be the rising fide; ſee Exod, 32. 26.
The latter clauſe is to the ſame purport; He that gathereth not with
me, ſcattereth. Note, (1.) Chriſt’s errand into the world was to gather,
to gather in his harveſt, to gather in thoſe whom the Father had given
him, John 11. 52. Eph. I.10. (2.) Chriſt expećts and requires from
thoſe who are with him, that they gather with him; that they not only
gather to him themſelves, but do all they can, in their places, to gather
3.) Thoſe who will
er not with Christ, we
no ſuch compačt between them as the Phariſees whiſpered.
V. Here is a difcourſe of Chriſt’s upon this occaſion, concerning
tongue-fins : Wherefore Iſày unto you. . He ſeems to turn from the Pha-
riſees to the people, from diſputing to inſtructing ; and from the fin of
the Phariſees he warns the people concerning three ſorts of tongue-fins;
1. Blaſphemous words againſt the Holy Ghoſt are the worſt kind of
tongue-fins, and unpardonable, v. 31, 32.
(i.) Here is a gracious aſſurance of the pardon of all fin upon goſpel-
terms ... this Chriſt ſays to us, and it is a comfortable ſaying, that the
greatneſs of fin ſhall be no bar to our acceptance with God, if we trul
repent and believe the goſpel: All manner offin and blaſphemy shall be
|forgiven unto men. Though the fin has been as ſcarlet, and grimſon, (Iſa:
1. 18.) though ever ſo heinous in its nature, ever ſo much aggravated
by its circumſtances, and ever ſo often repeated, though it reach up to
the heaven, yet with the Lord there is mercy, that reacheth *::::: the hea-
*
vens ; mercy will be extended even to blaſphemy, a fin immediately touch-
ing God’s name and honour : Paul obtained mercy, who had been a blaſt
ºphèmer, 1 Tim. 1: 13. Well may we ſay, Who is a God like unto thee,
pardoning iniquity P Micah 7, 18. Even words ſpoken against the Son of
man shall be forgiven ; as theirs were who reviled him at his death, many
of whom repented and found mercy. Chriſt herein has ſet an example
to all the ſons of men, to be ready to forgive words ſpoken againſt them :
Obſerve, They shall be forgiven unto men,
(2.) Here is an exception of the blaſphemy against the Holy Ghost,
which is here declared tº be the only unpardonable fin. See here,
N
*
| -
ºw - t
. . . "
* . . . . . .
... [1..] What this fin is ; it is ſpeaking against the Holy Ghost. See
what malignity there is in tongue-fins, when the only unpardonable fin
is ſo. But Jeſús knew their thoughts, v. 25. It is not all ſpeaking againſt
the perſon or eſſence of the Holy Ghoſt, or ſome of his more private
operations, or merely the reſiſting of his internal working in the finner
himſelf, that ‘-here meant; for who then should be ſaved 2 It is adjudged
in our law, that an ačt of indemnity ſhall always be conſtrued in favour.
of that grace and clemency which is the intention of the aët; and there-
fore the exceptions in the ačt, are not to be extended further than needs
muſt. . The goſpel is an ačt of indemnity ; , none are excepted by name,
nor any by deſcription, but thoſe only that blaſpheme. the Holy Ghost ;
which therefore muſt be conſtrued in the narroweſt ſenſe: all preſuming
finners are effectually cut off by the conditions of the indemnity, faith
* * * * *
and repentance; and therefore the other exceptions muſt not be ſtretched
fai; ; and this blaſphemy is excepted, not for any defect of mercy in God
ormerit in Chriſt, but becauſe it inevitably leaves the finner in infidelity
and impenitency. We have reaſon to think, that none are guilty of this
fin, who believe that Chriſt is the Son of God, and fincerely defire to have
part in his merit and mercy : and thoſe who fear they have committed
this fin, give a good ſign that they have not. The learned Dr. Whitby
very well obſerves, that Chriſt ſpeaks not of what was now ſaid or done,
but of what ſhould be, (Mark 3. 28. Luke 12. 10.) Whoſoever shall
blaſpheme. As for thoſe who blaſphemed Chriſt when he was here upon
earth, and,called him a Wine-bibber, a Deceiver, a Blaſphemer, and the
like, they had ſome colour of excuſe, becauſe of the meanneſs of his ap-
pearance, and the prejudices of the nation againſt him ; and the prodſ of
his divine miſfion was not perfeóted till after his aſcenſion; and therefore,
upon their repentance, they ſhall be pardoned; and it is hoped that they.
may be convinced by the pouring out of the Spirit, as many of them
were, who had been his betrayers and murderers. But if, when the Holy
Ghoſt is given, in his inward gifts of revelation, ſpeaking with tongues,
and the like, ſuch as were the diſtributions of the Spirit among the apoſ.
tles, if they continue to blaſpheme the Spirit likewiſe, as an evil ſpirit,
there is no hope of them, that they will ever be brought to believe in
Chriſt ; for, First, Thoſe gifts of the Holy Ghoſt in the apoſtles were
the laſt proof that God defigned to make uſe of for the confirming of
the goſpel, and were ſtill kept in reſerve, when other methods preceded.
Secondly, This was the moſt powerful evidence, and more apt to con-
vince than miracles themſelves. Thirdly, Thoſe therefore who blaſ.
pheme this diſpenſation of the Spirit, cannot poſſibly be brought to
believe in Chriſt; thoſe who ſhall impute them to a colluſion with
Satan, as the Phariſees did the miracles, what can convince them : This
is ſuch a ſtronghold of infidelity as a man can never be beaten out of,
and is therefore unpardonable, becauſe hereby repentance is hid from the
finner’s eyes. • - • s - -
[2,] What the ſentence is that is paſſed upon it; It shall not be for-
given, neither in this world, nor in the world to come. As in the then pre-
fent ſtate of the Jewiſh church, there was no ſacrifice of expiation for.
the ſoul that ſºnned preſumptuouſly; ſo neither under the diſpenſation of
goſpel-grace, which is often in ſcripture called the world to come, ſhall
there be any pardon to ſuch as tread under foot the blood of the covenant,
and do deſpite to the Spirit ºff grace ; there is no cure for a fin ſo dire&ly
againſt the remedy. It was a rule in our old law, No ſančtuary for fa-
crilege. Or, It shall be forgiven neither now, in the finner’s own con-
feience, nor in the great day, when the pardon ſhall be publiſhed. Or,
This is a fin that expoſes the finner both to temporal and eternal puniſh-
ment, both to preſent wrath and the wrath to come. -
2. Chriſt ſpeaks here concerning other wicked words, the produćts
of corruption reigning in the heart, and breaking out thence, v. 33.35.
It was ſaid (v. 25.) that Jeſús knew their thoughts, and here he ſpoke
with an eye to them, ſhewing that it was not ſtrange that they ſhould
fpeak ſo ill, when their hearts were ſo full of enmity and malice; which
yet they often endeavoured to cloak and cover, by feigning themſelves
juſt men. Our Lord Jeſus therefore points to the ſprings, and heals
them ; let the heart be ſam&tified, and it will appear in our words.
(1.) The heart is the root, the language is the fruit; (v. 33.) if the
mature of the tree be good, it will bring forth fruit accordingly. Where
grace is the reigning principle in the heart, the language will be the
language of Canaan ; and, on the contrary, whatever luſt reigns in the
heart, it will break out ; diſeaſed lungs make an offenſive breath: men's |
language diſcovers what country they are of, ſo likewiſe what manner of
Jpirit they are of “Either make the tree good, and then the fruit will be
godd; get pure hearts, and then you will have pure lips and pure lives;
or elſe the tree will be corrupt and the fruit accordingly. You may make
ST. MATTHEW, XII. A
|
Chriſt's Anſwer to the Phariſees.
a crab-ſtock to become a good tree, by grafting into it a ſhoot from a
good tree, and then the fruit will be good; but if the tree be ſtill the
ſame, plant it where you will, and water it how you will, the fruit will
| be ſtill corrupt.” . Note, Unleſs the heart be transformed, the life will
never be thoroughly reformed. Theſe Phariſees were ſhy of ſpeaking
out their wicked thoughts of Jeſus Chriſt; but Chriſt here intimates,
how vain it was for them: to ſeek to hide that root of bitterneſs in them,
that bore this gall and wormwood, when they never ſought to mortify,
it.. Note, It ſhould be more our care to be good really, than to ſeem.
good outwardly. •
(2.) The heart is the fountain, the words are the ſtreams; (v. 34.)
Oui of the abundance of the heart the mouth ſpeaks, as the ſtreams are the
overflowings of the ſpring. A wicked heart is ſaid to ſend forth wicked-
neſs, as a fountain caſts forth her waters, Jer, 6.7. A troubled fountain,
and a corrupt ſpring, ſuch as Solomon ſpeaks of, (Prov. 25, 26.) muſt .
needs ſendforth muddy and unpleaſant ſtreams. Evil words are the natural,
genuine, produćt of an evil heart. Nothing but the ſalt of grace, caſt
into the ſpring, will heal the waters, ſeqſon the ſpeech, and purify the
cornupt communication. This they wanted, they were evil; and how can
gye, being” evil, ſpeak good things P. They were a generation of vipers ;
John Baptiſt had called them ſo, (ch. 3. 7.) and they were ſtill the ſame ; .
for can the Ethiopian change his ſkin P The people looked upon the Pha-
riſees as a generation of ſaints, but Chriſt calls them a generation of vipers,.
the ſeed of the ſerpent, that had an enmity to Chriſt and his goſpel. Now
..º. be expected from a generation of vipers, but that which is.
poiſomºus and malignant 2 Can the viper be otherwiſe than venomous 2
Note, Bad things may be expected from bad people, as ſaid the proverb
of the ancients, l'ickedneſs proceedeth from the wicked, 1 Sam. 24, 13.
The vile perſon will ſpeak villany, Iſa. 32.6. Thoſe who are themſelves'
evil, have neither ſkill or will to ſpeak good things, as they ſhould be
ſpoken. Chriſt would have his diſciples know what fort of men they.
were to live among, that they might know what to look for. They are
as Ezekiel among ſcorpions, (Ezek. 2. 6.) and muſt not think it ſtrange
if they be ſtung and bitten. - / -
(3.) The heart is the treaſury, the words are the things brought out of
that treaſury; (v. 35.) and from hence men's charaćters may be drawn,
and may be judged of. § - ... "
[1..] It is the charaćter of a good man, that he has a good treaſure is
-
his heart, and from thence brings forth good things, as there is occaſion.
Graces, comforts, experiences, good knowledge, good affections, good
reſolutions, theſe are a good treaſure in the heart: the word of God hidden
there, the law of God written there, divine truths dwelling and ruling
there, are a treaſure there, valuable and ſuitable, kept ſafe and kept fe-
cret, as the ſtores of the good houſehºlder, but ready for uſe upon all
occaſions. A good man, thus furniſhed, will bring forth, as Joſeph out.
of his ſtores; will be ſpeaking and doing that which is good, for God’s
glory, and the edification of others. See Prov. 10. 11, 13, 14, 20, 21,
31, 32. This is bringing forth good things. Some pretend to good ex-
penſes that have not a good treaſure—ſuch will ſoon be bankrupts: ſome
pretend to have a good treaſure within, but give no proof of it: they
hope they have it in them, and, thank God, whatever their words and
aćtions are, they have good hearts; but faith without works is dead; and
ſome have a good treaſure of wiſdom and knowledge, but they are not
communicative, they do not bring forth out of it; they have a talent,
but know not how to trade with it. The complete chriſtian in this bears
the image of God, that he both is good, and does good. -
[2.] It is the charaćter of an evil man, that he has an evil treaſure in
his heart, and out of it bringeth forth evil things. Luſts and corruptions
dwelling and reigning in the heart, are an evil treaſure, out of which
the finner brings forth bad words and ačtions, to the diſhonour of God,
and the hurt of others. See Gen. 6. 5, 12. Matth. 15, 18.20. Jam.
1. 15. But treaſures of wickedneſs, (Prov. 10. 2.) will be treaſures of
wrath. - -
3. Chriſt ſpeaks here concerning idle words, and ſhews what evil.
there is in them ; (v. 36, 37.) much more is there in ſuch wicked
words as the Phariſees ſpoke. It concerns us to think much of the day
of judgment, that that may be a check upon our tongues, and let us con-
ſider, *
(1.) How particular the account will be of tongue-fins in that day:
even for every idle word, or diſcourſe, that men ſpeak, they shall give
account. This intimates, [1..] That God takes notice of every word.
we ſay, even that which we ourſelves do not take notice of . See Pſ.
139. 4. Not a word in my tongue but thou knowest it 5 though ſpoken
without regard or defign, God takes cognizance of it. [2] That vain,
ST MATTHEw, XII.
The Phariſees demand a Sign.
idle, impertinent, talk is diſpleaſing to God, which tends not to any
good purpoſe, is not good to any uſe of edifying ; it is the produćt of
a vain and trifling heart. Theſe idle words are the ſame with that foolish.
talking and jesting which is forbidden, Eph. 5.4. This is that fin
which is ſeldom wanting in the multitude of words, unprofitable talk,
Job 15. 3. [3.] We muſt ſhortly account for theſe idle words; they
will be produced in evidence againſt us, to prove us unprofitable ſervants,
that have not improved the faculties of reaſon and ſpeech, which are
part of the talents we are intruſted with. If we repent not of our idle
words, and our account for them be not balanced by the blood of Chriſt,
we are undone.
(2.) How ſtriët the judgment will be upon that account; (v. 37.)
By thy words thow shalt be justifted, or condemned ; a common rule in
men’s judgments, and here applied to God’s. Note, The conſtant tenor
of our diſcourſe, according as it is gracious or not gracious, will be an
evidence for us, or againſt us, at the great day. Thoſe who ſeemed to
be religious, but bridled not their tongue, will then be found to have put
a cheat upon themſelves with a vain religion, Jam. 1. 26, . Some think
that Chriſt here refers to that of Eliphaz, (Job 15. 6.) Thine own mouth
eondemns thee, and not I : or rather to that of Solomon, (Prov. 18, 21.)
Death and life are in the power of the tongue.
38. Then certain of the Scribes and of the Phariſees
anſwered, ſaying, Maſter, we would ſee a ſign from thee.
39. But he anſwered and ſaid unto them, An evil; and
adulterous generation ſeeketh after a fign; and there ſhall
no ſign be given to it, but the ſign of the prophet Jonas:
40. For as Jonas was three days and three nights in the
whale's belly; ſo ſhall the Son of man be three days and
three nights in the heart of the earth, 41. The men of
Nineveh ſhall riſe in judgment with this generation, and
ſhall condemn it : becauſe they repented at the preaching |
of Jonas; and behold a greater than Jonas is here. 42.
The queen of the ſouth ſhall riſe up in the judgment with
this generation, and ſhall condemn it: for ſhe came from
the uttermoſt parts of the earth to hear the wiſdom of So-
lomon; and behold a greater than Solomon is here, 43.
When the unclean ſpirit is gone out of a man, he walketh
through dry places, ſeeking reſt, and findeth none. 44.
Then he ſaith, I will return into my houſe, from whence
I came out; and when he is come, he findeth it empty,
fwept, and garniſhed. , 45. Then goeth he, and taketh with
himſelf ſeven other ſpirits more wicked than himſelf, and
they enter in and dwell there: and the laſt state of that
man is worſe than the firſt. Even ſo ſhall it be alſo unto
this wicked generation.
It is probable that theſe Phariſees with whom Chriſt is here in diſ-
courſe were not the ſame that cavilled at him, (v. 24.) and would not
credit the figns he gave; but another ſet of them, who ſaw that there
was no reaſon to diſcredit them, but would not content themſelves with
the figns he gave, nor admit the evidence of them, unleſs he would give |
them ſuch further proof as they ſhould demand. Here is, -
I. Their addreſs to him, v. 38. They compliment him with the title
of Master, pretending reſpect for him, when they intended to abuſe
him ; all are not indeed Chriſt’s ſervants, who call him Master. Their
requeſt is, We would ſée a ſign from thee. It was highly reaſonable that
they ſhould ſee a ſign, that he ſhould by miracles-prove his divine miſ-
fion : ſee Exod. 4.8, 9. He came to take down a model of religion that
was ſet up by miracles, and therefore it was requiſite he ſhould produce
the ſame credentials; but it was highly unreaſonable-to demand, a fign
now, when he had given ſo many figns already, that did abundantly prove
him ſent of God. Note, It is natural to proud men to preſcribe to God,
and then to make that an excuſe for not ſubſcribing to him; but a man’s ||
ºffence will never be his defence.
II. His anſwer to this addreſs, this inſolent demand.
1. He condemns the demand, as the language of an evil and adulterous
WQL, IV. No. 75s.
Phariſées, but the whole nation of the Jews; they were all like their
leaders, a ſeed and ſucceſſion of evil-doers : they were an evil generation
indeed, that not only hardened themſelves againſt the convićtion of
| Chriſt's miracles, but ſet themſelves to abuſe him, and put contempt on
his miracles. They were an adulterous generation, (1.). As an adulter-
ous brood; ſo miſerably degenerated from the faith and obedience of .
their anceſtors, that Abraham and Iſrael acknowledged them not. See
Iſa. 57. 3. Or, (2.) As an adulterous wife; they departed from that
God, to whom by covenant they had been eſpouſed : they were not
guilty of the whoredom of idolatry, as they had been before the capti-
vity, but they were guilty of infidelity, and all iniquity, and that is
| whoredom too : they did not look after gods of their own making, but
they looked for figns of their own deviſing ; and that was adultery.
- 2. He refuſes to give them any other fign than he has already given
them, but that of the prophet Jonas. Note, Though Chriſt is always
ready to hear and anſwer holy deſires and prayers, yet he will not gratify
corrupt luſts and humours. Thoſe who qſk amiſ, aſk, and have not.
Signs were granted to thoſe who deſired them for the confirmation of
their faith, as to Abraham and Gideon ; but wereodenied to thoſe who
demanded them for the excuſe of their unbelief. : . . . . . .
Juſtly might Chriſt have ſaid, They ſhall neverafee,another miracle :
but ſee his wonderful goodneſs; (1.) They ſhall have the ſame figns ſtill
repeated, for their further benefit, and more abundant convićtion. (2.)
They ſhall have one ſign of a different kind from all theſe, and that is,
the reſurrection of Christ from the dead by his own power, called here the
ſign of the prophet Jonas ; this was yet reſerved for their convićtion, and
was intended to be the great proof of Chriſt’s being the Meſſiah; for
by that he was declared to be the Son of God with power, Rom. I.4. That
was ſuch a fign as ſurpaſſed all the reſt, completed and crowned them.
“If they will not believe the former ſigns, they will believe this, (Exod.
4. 9.) and if this will not convince them, nothing will.” And yet the
unbelief of the Jews found out an evaſion to ſhift off that too, by ſaying,
His diſciples came and stole him away : for none are ſo incurably blind as
thoſe who are reſolved they will not ſee.
Now this fign of the prophet Jonas he further explains here; (v. 40.)
As Jonas was three days and three nights in the whale’s belly, and then
came out again ſafe and well, thus Chriſt ſhall be ſo long in the grave,
and then ſhall riſe again. [...]. The grave was to Chriſt as the belly of
the fiſh was to Jonah ; thither he was thrown, as a Ranſom for lives
ready to be loſt in a ſtorm; . there he lay, as in the belly of hell, (Jonah
2. 2.) and ſeemed to be caſt out of God’s fight. [2] He continued in
the grave juſt as long as Jonah continued in the fiſh's belly, three days
and three nights; not three whole days and nights: it is probable, Jonah.
did not lie ſo long in the whale’s belly, but part of three natural days;
(vox.9%aspa, the Greeks called them ;) he was buried in the afternoon of
the fixth day of the week, and roſe again in the morning of the firſt day;
it is a manner of ſpeech very uſual; ſee 1 Kings 20, 29. Efth. 4, 16.—
5... }. Luke 2. 21. So long Jonah, was a priſoner for his own ſins, ſo
long Chriſt was a Priſoner for outs. [3] As Jonah in the whale's
belly comforted himſelf with an aſſurance that yet he ſhould look again
toward-God's holy temple, (Jonah 2: 4.) ſo Chriſt, when he lay in the
grave, is expreſsly ſaid to reſt in hope, as one aſſured he ſhould not ſee
corruption, A&ts 2, 26, 27. [4] As Jonah on the third day was diſ-
charged from his priſon, and came to the land of the living again, from
the congregation of the dead, (for dead things are ſaid to be formed
from under the water, Job 26. 5.) ſo Chriſt on the third day ſhould re-
turn to life, and riſe out of his grave, to ſend abroad his goſpel to the
Gentiles. -
3. Chriſt takes this occaſion to repreſent the ſad chara&ter and con-
dition of that generation in which he lived, a generation that would not
be reformed, and therefore could not but be ruined ; and he gives them
their charaćter, as it would ſtand in the day of judgment, under the
full diſcoveries and final fentences of that day. , Perſons and things
now appear under falſe colours; charaćters and conditions are here
changeable: if therefore we would make a. right eſtimate, we muſt take
our meaſures from the laſt judgment; things, are really, what they are
eternally. -
Now Chriſt repreſents the people of the Jews, ©
; (1.) As a generation that would be condemned by the men of Nineveh,
whoſe repenting at the preaching of Jonas would riſe up in judgment
againſt them, v. 41. Chriſt's reſurrection will be the ſign of the prophet
Jonas. to them: but it will not have ſo happy an effect upon them, as
that of Jonas had upon the Ninevites, for they were by it brought to
generation, v. 39. He faſtens the charge, not only on the Scribes and | ſuch a repentance as prevented their ruin; but the Jews will be hardened
e
|
in an unbelief that ſhall haſten their ruin; and in the day of judg-
ment, the repentance of the Ninevites will be mentioned as an aggrava-
tion of the fin, and conſequently the condemnation, of thoſe to whom
Chriſt preached then, and of thoſe to whom Chriſt is preached now;
for this reaſon, becauſe Chriſt is greater than Jonah. [1..] Jonah was
but a man, ſubjećt to like paſſions, to like finful paſſions, as we are ; but
Chriſt is the Son of God. [2.] Jonah was a ſtranger in Nineveh, he
“came among the ſtrangers that were prejudiced againſt his country; but
Chriſt-came to his own, when he preached to the Jews, and much more
when he is preached, among profeſſing chriſtians, that are called by his
name. [3.]. Jonah preached but one ſhort ſermon, and that with no great
folemnity, but as he paſſed along the ſtreets ; Chriſt renews his calls, ſat
and taught, taught in the ſynagogues. [4.] Jonah preached nothing
but wrath and ruin within forty days, gave no inſtructions, direétions,
or encouragements, to repent ; but Chriſt, beſide the warning given us
: of our danger, has ſhewed wherein we muſt repent, and aſſured us of ac-
ceptance upon our repentance, becauſe the kingdom of heaven is at hand.
[5.] Jonah wrought no miracle to confirm his doćtrine, ſhewed no good-
will to the Ninevites; but Chriſt wrought abundance of miracles, and
all miracles of mercy : yet the Ninevites repented at the preaching of
Jonas, but the Jews" were not wrought upon by Chriſt’s preaching.
Note, The sgoodneſs of ſome, who have leſs helps and advantages, for
their ſouls, will aggravate the badneſs of thoſe who have much greater.
Thoſe who by the twilight diſcover the things that belong to their peace,
will ſhame thoſe who grope at noon-day. -
(2.) As a generation that would be condemned by the queen of the
‘ſouth, the queen of Sheba, v. 42. The Ninevites would ſhame them for
inot repenting, the queen of Sheba, for not believing in Chriſt. She
came from a far country to hear the wiſdom of Solomon ; yet people
will not be perſuaded to come and hear the wiſdom of Chriſt, though
he is in every thing greater than Solomon. [1..] The queen of Sheba
had no invitation to come to Solomon, nor any promiſe of being wel-
come ; but we are invited to Chriſt, to fit at his feet, and hear his word.
[2.] Solomon was but a wiſe man, but Chriſt is Wiſdom itſelf, in whom |
are hid all the treaſures of wiſdom. [3.] The queen of Sheba had many
difficulties to break through ; ſhe was a woman unfit for travel, the
i. long and perilous; ſhe was a queen, and what would become of
er own country in her abſence : We have no ſuch cares to hinder us,
[4.] She could not be ſure that it would be worth her while to go ſo
far on this errand; fame uſes to flatter men, and perhaps ſhe might have
in her own country or court wiſe men ſufficient to inſtrućt her; yet,
having heard of Solomon’s fame, ſhe would ſee him; but we come not
to Chriſt upon ſuch uncertainties. . [5.] She came from the uttermoſt
parts of the earth, but we have Chriſt among us and his word nigh us:
JBehold, he stands at the door, and knocks. [6.] It ſhould ſeem, the wiſ-
dom the queen of Sheba came for, was only philoſophy and politics; but
the wiſdom that is to be had with Chriſt, is wiſdom to ſalvation. [7.]
She could only hear Solomon’s wiſdom; he could not give her wiſdom:
but Chriſt will give wiſdom to thoſe who come to him; nay, he will |
himſelf be made of God to them Wiſdom ; ſo that, upon all theſe accounts,
if we do not hear the wiſdom of Chriſt, the forwardneſs of the queen
ef Sheba to come and hear the wiſdom of Solomon will riſe up injudg-
ment againſt us and condemn us; for Jeſus Chriſt is greater than
Solomon. } , -
(3.) As a generation that were reſolved to continue in the poſſeſſion,
and under the power, of Satan, notwithſtanding all the methods that
were uſed to diſpoſſeſs him and reſcue them. They are compared to
one out of whom the Devil is gone, but returns with double force,
v. 43.45. The Devil is here called the unclean ſpirit, for he has loſt all
his purity, and delights in and promotes all manner of impurity among
men. Now, - - -
[1..] The parable repreſents his poſſeſſing men’s bodies: Chriſt hav-
ing lately caſt out a devil, and they having ſaid, He had a devil, gave
sccaſion to ſhew how much they were under the power of Satan. This,
is a further proof that Chriſt did not caſt out 'devils by compačt with
the Devil, for then the would ſoon have returned again; but Chriſt’s
eječtment of him was final, and ſuch as barred a re-entry: we find him
charging the evil ſpirit to go out, and enter no more, Mark 9. 25. Pro-
bably the Devil was wont ſometimes thus to ſport with thoſe he had
poſſeſſion of ; he would go out, and then return again with more fury ;
hence the lucid intervals of thoſe in that condition were commonly fol-
lowed with the more violent fits. When the Devil is gone out, he is un-
eaſy, for he ſleeps not, except he have done miſchief, (Prov. 4, 16.) he
walks in dry places, like one that is very melancholy; he ſeeks reſt, but,
finds none, till he returns again. , When Chriſt caſt the legion out of
the man, they begged leaveſ to enter into the ſwine, where they went
not long in dry places, but into the lake preſently, 1 -
[2.] The-application of the parable makes it to repreſent the caſe of
the body of the Jewiſh church and nation : So shall it be with this wicked
eneration, that now reſiſt, and will finally rejećt, the goſpel of :Chriſt.
he Devil, who by the labours of Chriſt and his diſciples had been caſt
out of many of the Jews, ſought for reſt among the heathen, from whoſe
Chriſt's Reply to the Phariſees.
perſons and temples the chriſtians would every where expel him ; ſo .
Dr. Whitby : or finding no where elſe in the heathen world ſuch plea-
ſant, deſirable, habitations, to his ſatisfaction, as here in the heart of the
Jews; ſo. Dr. Hammond ; he ſhall therefore enter again into them, for
Chriſt had not found admiſſion among them, and they, by their pro-
digious wickedneſs and obſtinate unbelief, were ſtill more ready than
ever to receive him; and then he ſhall take a durable poſſeſſion here, and
the ſtate of this people is likely to be more deſperately damnable ſº Dr.
Hammond) than it was before Chriſt came among them, or would have
been if Satan had never been caſt out. * *
The body of that nation is here repreſented, Firſt, As an apoſtate
people. ..After the captivity in Babylon, they began to reform, left
their idols, and appeared with ſome face of religion; but they ſoon cor-
rupted themſelves again : though they never relapſed into idolatry, they
fell into all manner of impiety and profaneneſs, grew worſe and worſe,
and added to all the reſt of their wickedneſs a wilful contempt of, and
oppoſition to, Chriſt and his goſpel. Secondly, As people marked for
ruin. A new commiſſion was paſſing the ſeals againſt that hypocritical
nation, the people of “God’s wrath, (like that, Iſa. 10. 6.) and their
deſtručtion by the Romans was likely to be greater than any other, as
their fins had been more flagrant: then it was that wrath came upon them
to the uttermoſt, 1 Theſſ. 2. 15, 16. Let this be a warning to all na-
tions and churches, to take heed of leaving their firſt love, of letting fall
a good work of reformation begun among them, and returning, to that
wickedneſs which they ſeemed to have forſaken; for the lºft ſtate of ſich
will be worſe than the firſt. -
46. While he yet talked to the people, behold, his
mother and his brethren ſtood without, deſiring to ſpeak
with him.
mother and thy brethren ſtand without, deſiring to ſpeak
with thee. 48. But he anſwered and ſaid unto him that
told him, Who is my mother? And who are, my
brethren? 49. And he ſtretched forth his hand toward
his diſciples, and ſaid, Behold my mother, and my
|brethren : , 50. For whoſoever ſhall do the will of my
Father which is in heaven, the ſame is my brother, and
ſiſter, and mother. * -
Many excellent, uſeful, ſayings came from the mouth of our Lord
Jeſus upon particular occaſions; even his digreſſions were inſtructive, as
well as his ſet diſcourſes: as here, * * * g -
Obſerve,
I. How Chriſt was interrupted in his preaching by his mother and his
brethren, that stood without, deſtring to ſpeak with him ; (v. 46, 47.)
which deſire of theirs was conveyed to him through the crowd. It is
| needleſs to inquire which of his brethren they were that came along with
his mother; perhaps they were thoſe who did not believe in him ; (John
7.5.) or what their bufineſs was ; perhaps it was only defigned to
oblige him to break off, for fear he ſhould fatigue himſelf, or to caution
him to take heed of giving offence by his diſcourſe to the Phariſees, and
of involving himſelf in a difficulty, as if they could teach him wiſdom.
1. He was as yet talking to the people. Note, Chriſt’s preaching
was talking ; it was plain, eaſy, and familiar, and ſuited to their ca-
pacity and caſe. What Chriſt had delivered had been cavilled at, and
yet he went on. Note, The oppoſition we meet with in our work,
muſt not drive us from it. He left off talking with the Phariſees ;
for he ſaw he could do no good with them, but continued to talk to
the common people, who, not having ſuch a conceit of their knowledge
as the Phariſees had, were willing to learn. -
2. His mother and brethren ſtood without, defiring to ſpeak with
him, when they ſhould have been ſtanding within, deſiring to hear him.
They had the advantage of his daily converſe in private, and therefore
were leſs mindful to attend upon his public preaching. Note, Fre-
*
47. Then one ſaid unto him, Behold, thy
ST, MATTHEw, XIII.
| priviledge alone, this honour have all the ſtints. Note, All obedient be-
*
quently, thoſe who are neareſt to the means of knowledge and #.
moſt negligent. Familiarity and eaſineſs of acceſs breed ſome
contempt. We are apt to neglect that this day, which we think we may
have any day, forgetting that it is only the preſent time we can be ſure
of ; to-morrow is none of ours. There is too much truth in that com-
mon proverb, “The nearer the church, the further from God;” it is
p - i
pity it ſhould be ſo. . . ; : - }
3. They not only would not hear him themſelves, but they interrupted
others that heard him gladly. The Devil was a ſworn enemy to our Sa-
viour's preaching. He had ſought to baffle his diſcourſe by the unreaſon-
able cavils of the Scribes and Phariſees, and when he could not gain his
point that way, he endeavoured to break it off, by the unſeaſonable viſits
of relations. Note, We often meet with hinderances and obſtrućtions in
our work, by our friends that are about us, and are taken off by civil re-
ſpects from our ſpiritual concerns. Thoſe who really wiſh well to us
and to our work, may ſometimes, by their indiſcretion, prove our back-
- friends, and impediments to us in our duty ; as Peter was offenſive to
Chriſt, with his “Master ſhare thyself,” when he thought himſelf very
officious. The mother of our Lord defired to ſpeak with him; it ſeems
ſhe had not then learned to command her Son, as the iniquity and ido-
latry of the church of Rome has ſince pretended to teach her; nor was
fhe ſo free from fault and folly as they would make her. It was Chriſt’s
prerogative and not his mother's, to do every thing wiſely, and well, and
in its ſeaſon. Chriſt once ſaid to his mother, How is it that ge/ought me 2
Wist ye not, that I must be about my Father’s buſineſs 2 And it was then
ſaid, ſhe laid up that Jäying in her heart ; (Luke 2.49.) but if ſhe had
remembered it now, ſhe would not have given him this interruption when
he was about his Father’s buſineſs. Note, There is many a good truth
that we thought was well laid up, when we heard it, which yet is out
of the way, when we have occaſion to uſe it.
II. How he reſented this interruption, v. 48.50.
1. He would not hearken to it; he was ſo intent upon his work, that
no natural or civil reſpects ſhould take him off from it. Who is my mo-
ther, and who are may brethren P Not that natural affection is to be put
off, or that, under pretence of religion, we may be diſreſpectful to pa-
rents or unkind to other relationa; but every thing is beautiful in its ſea-
Jon, and the leſſer duty muſt ſtand by, while the greater is done. When
our regard to our relations comes in competition with the ſervice of God,
and the improving of an opportunity to do good, in ſuch a caſe, we muſt
Jay to our Father, I have not ſeen him, as Levi did, Deut. 33.9. The
neareſt relations muſt be comparatively hated, that is, we muſt love them
leſs than Chriſt, (Luke 14. 26.) and our duty to God muſt have the
preference. This Chriſt has here given us an example of ; the zcal of
God’s houſe did ſo far eat him up, that it made him not only forget him-
‘ielf, but forget his deareſt relations. And we muſt not take it ill of our
friends, nor put it upon the ſcore of their wickedneſs, if they prefer the
pleafing of God before the pleaſing of us; but we muſt readily forgive
thoſe negle&ts, which may be eaſily imputed to a pious zeal for God’s fi
glory and other’s good. Nay, we muſt deny ourſelves and our own ſa-
tisfaction, rather than do that which may any way divert our friends
from, or diſtraćt them in, their duty to God. -
. . 2. He took that occaſion to prefer his diſciples, who were his ſpirituál
kindred, before his natural relations as ſuch : which was a good reaſon
why he would not leave preaching to ſpeak with his brethren. He
* rather be profiting his diſciples, than pleaſing his relations. Ob-
erve, - g
%) The deſcription of Chriſt’s diſciples. They are ſuch as do the
wil gº; Father ; not only hear it, and know it, and talk of it, but do
it j for doing the will of God is the beſt preparative for diſcipleſhip,
(John 7, 17.) and the beſt proof of it; (ch. 7. 21.) that denominates
us his diſciples indeed. Chriſt does not ſay, “Whoſoever ſhall do my
will,” for he came not to ſeek or do his own will, diſtinét from his Fa-
ther’s ; his will and his Father’s are the ſame ; but he refers us to his
Father's will, becauſe now in his preſent ſtate and work he referred him-
felf to it, John 6. 38.
(2.) The dignity of Chriſt’s diſciples: The ſame is my brother, and
Jºsler, and mother. His diſciples, that had left all to follow him, and em-
braćed his doćtrine, were dearer to him than any that were akin to him
according to the fleſh. They had preferred Chriſt before their relations;
they lºft their father, (ch. 4, 22.-10. 37.) and now to make them
amends, and to ſhew that there was no love loſt, he preferred them be-
fore his relations. Did not they hereby receive, in point of honour, an
hundred-fold 2 ch. 19. 29. It was very endearing and very encouraging
for Chriſt to ſay, Behold my mother and my brethren ; yet it was not their
egree of | r -
| image, have his nature, are of his family. He loves them, cónverſes
*
Chriſt preaches in Parables.
lievers are near akin to Jeſus Chriſt. .” They wear his name, bear his
freely with them as his relations. He bids them weléome to his tablé,
takes care of them, provides for them, ſees that they want nothing that
is fit for them; when he died, he left them rich. ſegacies, now he is ig
heaven he keeps up a correſpondence with them, and will have theffi all
with him at laſt, and will in nothing fail to do the kinſhian's part, (Rüéâ
3.13.) nor will ever be aſhamed of his poor relations, but will confeſs
them before men, before the angels, and before his Father. . . . . . .
" .. e.
t
: * , - * * .
p. - -
4- + 1. st
‘s
/ CHAP. XIII. . .
In this chapter, we have, I. The favour which Christ did to his country-
men in preaching the kingdom of heaven to them, v. 1; 2. He fireached
to them in-paraſſles, and here gives the reaſon why he choſe that way of
instructing, ºv. 10...17. And the evangelist gives dnother feaſon,
v. 34, 35. There are eight parables recorded in this chapter, which are
designed to repreſent the kingdom of heaven, the method of planting the
goſpel-kingdom in the world, and of its growth and ſucceſs. The greae
truths and laws of that kingdom are in otherſtriptures laid down plainly,
and without parables; but ſome circumstances of its beginning and pro-
greſs are here laid open in parables. 1. Here is one parable to shew
what are the great hinderances of people’s profiting by the word gf the
goſpel, and in how many it comes short of its end, through their own,
jolly, and that is the parable of the four förts of ground, delivered
v. 3.9. and expounded v. 18.23. 2. Here are two parables intended to
shew that there would be a mixture of good and 5dd in the goſpel-church,
which would continue till the great ſeparation between them in the judg-
ment-day : the parable of the tares put forth, (v. 24.30.) and ex-
pounded at the request of the diſciples ; {: 36.43.) and that of the
net caſe into the ſea, v. 47.53. 3. Here are two parables intended to
shew that the goſpel-church should be veryſ”. at first, but that in pro-
ceſs of time it should become a conſiderable body : that of the grain of
mustard-ſeed, (v. 31, 32.) and that of the leaven, v. 33. 4. Here are
two parables intended to skew that thoſe who expect ſalvation by the goſ:
pel must be willing to venture all, and quit all, in the proffect of it, and
that they shall be no loſers by the bargain; that of the treaſure, hid in
the field, (v. 44.) and that of the peril of great price, v. 45, 46. .5.
Here is one parable intended for direction to the diſciples, to make uſe of
the instructions he had given them for the bengſit ºf others; and that is
the parable of the good houſeholder, v. 51, 52. II. The contempt
which his countrymen put upon him on account of the meanneſ of his pà-
rentage, v. 53.58. - -
\
a’
1. Tº: ſame day went Jeſus out of the houſe, and ſat
by the ſea-ſide. 2. And great multitudes were ga-
thered together unto him, ſo that he went into a ſhip, and
fat, and the whole multitude ſtood on the ſhore. 3. And
he ſpake many things unto them in parables, ſaying, Be-
hold, a ſower went forth to ſow. 4. And when he ſowed,
ſome ſeeds fell by the way-ſide, and the fowls came and
devoured them up. 5. Some fell upon ſtony places, where
they had not much earth: and forthwith they ſprung
up, becauſe they had no deepneſs of earth: 6. And when
the ſun was up, they were ſcorched, and becauſe they had
no root, they withered away. 7. And ſome fell among
thorns: and the thorns ſprung up and choked them, 8.
But other fell into good ground, and brought forth fruit,
ſome an hundred-fold, ſome ſixty-fold, ſome thirty-fold.
9. Who hath ears to hear, let him hear. 10. And the
diſciples came, and ſaid unto him, Why ſpeakeſt thou unto
them in parables? 11. He anſwered and ſaid unto them,
Becauſe it is given unto you to know the myſteries of the
kingdom of heaven, but to them it is not given. 12. For
whoſoever hath, to him ſhall be given, and he ſhall have
more abundance; but whoſoever hath not, from him ſhall
be taken away, even that he hath, 13. Therefore ſpeak
ST. MATTHEw, XIII.
I to them in parables: becauſe they ſeeing, ſee not; and
hearing, they hear not, neither do they underſtand. , 14,
And in them is fulfilled the prophecy of Eſaias, which
faith, By hearing ye ſhall hear, and ſhall not underſtand;
and ſeeing ye ſhall ſee, and ſhall not perceive. 15. For
this people's heart is waxed groſs, and their ears are dull
of hearing, and their eyes they have cloſed; left at any
time they ſhould ſee with their eyes, and hear with their |
ears, and ſhould underſtand with their heart, and ſhould
e converted, and I ſhould heal them. 16. But bleſſed
are your eyes, for they ſee; and your ears, for they hear.
17. For verily I ſay unto you, that many prophets and
righteous men have deſired to ſee thoſe things which ye
fee, and have not ſeen them ; and to hear thoſe things
which ye hear, and have not heard them. 18. Hear ye
therefore the parable of the ſower. 19. When any one
heareth the word of the kingdom, and underſtandeth it
not, then cometh the wicked one, and catcheth away that:
which was ſown in his heart: this is he which received
ſeed by the way-ſide. 20. But he that received the ſeed
into ſtony places, the ſame is he that heareth the word,
and anon with joy receiveth it: 21. Yet hath he not root
in himſelf, but dureth for a while : for when tribulation
or perſecution ariſeth becauſe of the word, by and by he
is offended. 22. He alſo that received ſeed among the
thorns, is he that heareth the word; and the care of this
world and the deceitfulneſs of riches choke the word, and
he becometh unfruitful.
into the good ground, is he that heareth the word, and
underſtandeth it, which alſo beareth fruit, and bringeth
forth, ſome an hundred-fold, ſome ſixty, ſome thirty.
We have here Chriſt preaching, and may obſerve, e
1. When Chriſt preached this ſermon; it was the ſame day that he
preached the ſermon in the foregoing chapter; ſo unwearied was he in
doing good, and working the works of him that ſent him. Note, Chriſt
was for preaching both ends of the day, and has by his example recom-
mended that pračtice to his church; we muſt in the morning ſºw ourſeed,
and in the evening not withhold our hand, Eccl. 11.6. An afternoon ſer-
mon well heard, will be ſo far from driving out the morning ſermon, that
it will rather clench it, and faſten the nail in a ſure place. Though Chriſt
had been in the morning oppoſed and cavilled at by his enemies, diſturbed
and interrupted by his friends, yet he went on with his work; and in the
latter part of the day, we do not find that he met with ſuch diſcourage-
ments. Thoſe who with courage and zeal break through difficulties in
God’s ſervice, will perhaps find them not ſo apt to recur as they fear.
Refiſt them, and they will flee. - . .
2. To whom he preached; there were great multitudes gathered to-
gether to him, and they were the auditors; we do not find that any of
the Scribes or Phariſees were preſent. They were willing to hear him
when he preached in the ſynagogue, (ch. 12, 9, 14.) but they thought
it below them to hear a ſermon by the ſea-fide, though Chriſt himſelf was
the Preacher; and truly he had better have their room than their com-
pany, for now they were abſent, he went on quietly and without contra-
dićtion. . Note, Sometimes there is moſt of the power of religion where
there is leſs of the pomp of it: The poor receive the goſpel. When Chriſt
went to the ſea-ſide, multitudes were preſently gathered together to him.
Where the king is, there is the court ; where Chriſt is, there is the
church, though it be by the ſea-fide. Note, Thoſe who would get good
by the word, muſt be willing to follow it in all its removes; when the
ark ſhifts, ſhift after it. The Phariſees had been labouring, by baſe ca-
lumnies and ſuggeſtions, to drive the people off from following Chriſt,
but they ſtill flocked after him as much as ever. Note, Chriſt will be
glorified in ſpite of all oppoſition; he will be followed.
3. Where he preached this ſermon. x
(1.) His meeting-place was the ſea-fide. He went out of the houſe
(becauſe there was no room for the auditory) into the open air. It was
23. But he that received ſeed || its being Pleaſant.
| fruit for the diligent, but keeps it from the ſlothful.
"The Deſign of Parables.
pity but ſuch a Preacher ſhould have had the moſt ſpacious, ſumptuous,
and convenient, place to preach in, that could be deviſed, like one of the
Roman theatres ; but he was now in his ſtate of humiliation, and in this,
as in other things, he denied himſelf the honours due to him ; as he had
not a houſe of his own to live in, ſo he had not a chapel of his own to
preach in. By this he teaches us in the external circumſtances of wor-
ſhip not to covet that which is ſtately, but to make the beſt of the con-
veniences which God in his providence allots to us. When Chriſt was
born, he was crowded into the ſtable, and now to the ſea-ſide, upon the
ſtrand, where all perſons might come to him with freedom. He that was
Truth itſelf fought no corners, (no adyta,) as the pagan myſteries did.
Wiſdom cries without, Prov. 1. 20. John 18. 20. -
(2.) His pulpit was a ſhip ; not like Ezra's pulpit, that was made for
the purpoſe, ( Neh. 8. 4.) but converted to this uſe for want of a better.
No place amiſs for ſuch a Preacher, whoſe preſence dignified and conſe-
crated any place : let not thoſe who preach Chriſt be aſhamed, though
they have mean and ineonvenient places to preach in. Some obſerve,
that the people ſtand upon dry ground and film ground, while the Preacher
was upon the water in more hazard. Miniſters are moſt expoſed to
trouble. Here was a true roſtrum, a ſhip-pulpit.
4. What and how he preached. (1.) He ſhake many things unto them.
Many more it is likely than are here recorded, but all excellent and ne-
ceſſary things, things that belong to our peace, things pertaining to the
kingdom of heaven; they were not trifles, but things of everlaſting con-
ſequence, that Chriſt ſpoke of. It concerns us to give a more earneſt
heed, when Chriſt has ſo many things to ſay to us, that we miſs not any
of them. (2.) What he ſpake was in parables : a parable ſometimes.
fignifies any wiſe weighty ſaying that is inſtructive ; but here in the
gofpels it generally ſignifies a continued fimilitude or compariſon, by
which ſpiritual and heavenly things were deſcribed in language borrowed
from the things of this life. It was a way of teaching uſed very much,
not only by the Jewiſh Rabbins, but by the Arabians, and other the wiſe
men of the eaſt ; and it was found very profitable, and the more ſo for
Our Saviour uſed it much, and in it condeſcended to
the capacities of people, and liſped to them in their own language. God
had long ºffed ſimilitudes by his ſervants the prophets, (Hoſ. 12. 10.) and
to little purpoſe; now he uſes fimilitudes by his Son; ſurely they will.
reverence him who ſpeaks from heaven, and of heavenly things, and yet
clothes them with expreſſions borrowed from things earthly. See John
| 3. i2. So deſcending in a cloud. Now,
I. We have here the general reaſon why Chriſt taught in parables.
The diſciples were a little ſurpriſed at it, for hitherto, in his preaching,
he had not much uſed it, and therefore they aſk, Why ſpeakest thou to
them in parables P. Becauſe they were truly defirous that the people might
hear with underſtanding. They do not ſay, Why ſpeakeſt thou to us 2
(they knew how to get the parables explained,) but to them: Nöte,
We ought to be concerned for the edification of others, as well as for our
own, by the word preached ; and if ourſelves be strong, yet to bear the
infirmities of the weak.
To this queſtion Chriſt anſwers largely, v. 11...17. where he tells
them, that therefore he preached by parables, becauſe thereby the things
of God were made more plain and eaſy to them who were willing to be
taught, and at the ſame time more difficult and obſcure to thoſe who were
willingly ignorant; and thus the goſpel would be #. of life to ſome,
and of death to others. A parable, like the pillar of cloud and fire, turns
a dark fide towards Egyptians, which confounds them, but a light fide-
towards Iſraelites which comforts them, and ſo anſwers a double inten-
tion. The ſame light direéts the eyes of ſome, but dazzles the eyes of
others. Now, -
1. This reaſon is laid down, (v. 11.) Becauſe it is given to you to
know the mysteries ºf the kingdom of heaven, but to them it is not given.
That is, (1.) The diſciples had knowledge, but the people had not.
You know aiready ſomething of theſe myſteries, and need not in this fa-
miliar way to be inſtrućted; but the people are ignorant, are yet but
babes, and muſt be taught as ſuch by plain ſimilitudes, being yet inca-
pable of receiving inſtruction in any other way : for though they have
eyes, they know not how to uſe them : ſo ſome. Or, (2.) The diſciples
were well inglined to the knowledge of goſpel-myſteries, and would
ſearch into the parables, and by them would be led into a more intimate
acquaintance with thoſe myſteries; but the carnal hearers that reſted in
bare hearing, and would not be at the pains to look /further, nor to aſk
the meaning of the parables, would be never the wiſer, and ſo would
juſtly ſuffer for their remiſſneſs. A parable is a ſhell that keeps good
Note: There äre
ST, MATTHEW, XIII,
The Deſign of Parāſer.
myſteries in the kin gdom of heaven, and without controverſy, greaf is
the mystery of godlineſs : Chriſt's incarnation, ſatisfa&tion, interceſſion,
sour juſtification and ſam&ification by union with Chriſt, and indeed the
3Whole work of redemption, from firſt to laſt, are mysteries, could never|
have been diſcovered but by divine revelation, (1 Cor. 15.51.) were at
this time diſcovered but in part to the diſciples, and will never be fully
diſcovered till the yail ſhall be rent; but the miſteriouſneſs of goſpel-
truth ſhould not diſcourage us frem, but quicken us in, our inquiries |
after it and ſearches into it. [1..] It is graciouſly given to the diſciples'
of Chriſt to be acquainted with theſe myſteries. nowledge is the firſt
gift of God, and it is a diſtinguiſhing gift; (Prov. 2.6.) it was given
to the apoſtles, becauſe they were Chriſt’s conſtant followers and attend-
ants. Note, The nearer we draw to Chriſt, and the more we converſe.
with him, the better acquainted we ſhall be with goſpel-myſteries. [2.]
It is given to all true believers, who have an experimental knowledge of
the geſpel-myſteries, and that is without doubt the beſt knowledge ; a
principle of grace in the heart is that which makes men of quick under-
4tanding in the fear of the Lord, and in the faith of Chriſt, and ſo in the
*meaning of parables; and for want of that, Nicodemus, a maſter in Iſ.
+ael, talked of the new birth as a blind man of colours. [3.] There are
thoſe to whom this knowledge is not given, and a man can receive nothing
unleſs it be given him from above: (John 8. 27.) and be it remembered,
that God is debtor to no man; his grace is his own ; he gives or with-
holds it at pleaſure ; (Rom. 11, 35.) the difference muſt be refolved into
God’s ſovereignty, as before, ch. II. 25, 26.
2. This reaſon is further illuſtrated by the rule God obſerves in dif.
Penfing his gifts; he beſtows them on thoſe who improve them, but
takes them away from thoſe who bury them. It is a rule among men
that they will rather intruſt their money with thoſe who have in-
creaſed their eſtates by their induſtry, than with thoſe who have dimi-
niſhed them by their flothfulneſs. -
(1.) Here is a promiſe to him that has, that has true grace, purſuant
to the eleētion of grace, that has, and uſes what he has ; he ſhall have
more abundance : God’s favours are earneſts of further favours; where
he lays the foundation, he will build upon it. Chriſt's diſciples uſed the
knowledge they now had, and they had more abundance at the pouring
out of the Spirit, A&ts 2. They who have the truth of grace, ſhall have
the increqſt of grace, even to an abundance in glory, Prov. 4, 18. Joſeph
-He will add, Gen. 30. 24.
(2.) Here is a threatening to him that has not, that has no defire of
grace, that makes no right uſe of the gifts and graces he has ; has no
root, no ſolid principle; that has, but uſes not what he has ; from him
ſhall be taken away that which he has, or ſeems to have. His leaves
ſhall wither, his gifts decay; the means of grace he has, and makes no
uſe of, ſhall be taken from him ; God will call in his talents out of their
hands, that are likely to become bankrupts quickly. -
3. This reaſon is particularly explained, with reference to the two
£orts of people Chriſt had to do with. l
(1.) Some were willingly ignorant; and ſuch were amuſed by the
parables, (v. 13.) becauſe theyſèeing,ſee not. They had ſhut their eyes
againſt the clear light of Chriſt’s plainer preaching, and therefore were
now left in the dark. Seeing Chriſt’s perſon, they fee not his glory, ſee
no difference between him and another man; ſeeing his miracles, and
hearing his preaching, they ſee not, they hear not with any concern or
application, they underſtand neither. Note, [1..] There are many that
ſee the goſpel-light, and hear the goſpel-ſound, but it never reaches their
hearts, nor has it any place in them. [2.] It is juſt with God to take
away the light from thoſe who ſhut their eyes againſt it; that ſuch as
will be ignorant, may be ſo : and God’s dealing thus with them magni-
fies his diſtinguiſhing grace to his diſciples.
Now in this the ſcripture would be fulfilled, v. 14, 15. It is quoted
from Iſa. 6.. 9, 10. The evangelical prophet that ſpoke moſt plainly of
poſpel-grace, foretold the contempt of it, and the conſequences of that
contempt. It is referred to no leſs than fix times in the New Teſtament,
which intimates, that in goſpel-times ſpiritual judgments would be moſt
common, which make leaſt noiſe, but are moſt dreadful. That which
was ſpoken of the finners in Iſaiah’s time, was fulfilled in thoſe in Chriſt’s
time, and it is ſtill fulfilling every day; for while the wicked heart of man
keeps up the ſame fin, the righteous hand of God inflićts the ſame pu- |
niſhment. Here is,
First, A deſcription of ſinners’ wilful blindneſs and hardneſs, which is
their fin. This people's heart is waxed groſs ; it is fattened, ſo the word
is ; which denotes both ſenſuality and ſenſeleſſneſs; ſº 119. 70.) fe-
cure under the word and rod of God, and ſcornful as Jeſhurun, that
Vol. IV. No. 75.
wuxedºt and kicked, Deut. 32. 15. And when the heart is thus heavy,
no wonder that the ears are dull of hearing; the whiſpers of the Spirit
they hear not at all; the loud calls of the word, though the word be
high them, they regard not, nor are at all affected with it; They stºp
their ears, Pſ. 58.4, 5. And becauſe they are reſolved to be ignorant,
they ſhut both the learning femſes; for their eyes affo they have clºſed,
reſolved that they would not fee light come into the world, when the
Sun of righteouſneſs aroſe, but they ſhut their windows, becaäfé they
loved darkneſs rather than light, John 8. 19. 2 Pet. 3. 5. . . . . .
Secondly, A deſcription of that judicial blindneſs, which is the juſt pº-
niſhment of this. “By hearing, ye shall hear, and shall not understand;
what means of grace you have, ſhall be to no purpoſe to you; though,
in mercy to others, they are continued, yet, in judgment to you, the bleſ-
fing upon them is denied.” The ſaddeſt comâtion a man, can be in on
this fide hell, is to fit under the moſt lively ordinances with a dead, ftupid,
untouched, heart. To hear God’s word, and ſee his providences, an
yet not to underſtand and perceive his will, either in the one or in the
other, is the greateſt fin and the greateſt judgment that can be. Ob-
ſerve, It is God’s work to give an wnderständing heart, and he often, in a
way of righteous judgment, denies it to thoſe to whom he has given the
hearing ear, and the ſeeing eye, in vain. Thus does God chooſe finners’
deluſions (Iſa. 66.4.) and binds them over to the greateſt ruin, by giving
them up their own hearts' luſts; (Pſ. 81. 11, 12.) Let them alone ;
(Hoſ. 4, 17.) My Spirit.shall not always strive, Gen. 6. 3.
Thirdly, The woeful effect and conſequence of this; Lest at any time
they should ſée. They will not ſee, becauſe they will not turn : and God
ſays that they ſhall not ſee, becauſe they ſhall not turn ; Lest they should
be converted, and I should heal thent.
Note, 1. That ſeeing, hearing, and underſtanding, are neceſſary to
converſion ; for God, in working grace, deals with men as men, as ra-
tional agents; he draws with the cords of a man, changes the heart by
opening the eyes, and turns from the power of Satan unto God, by turn-
ing firſt from darkneſs to light, Aćts 26, 18. 2. All thoſe who are truly
converted to God, ſhall certainly be healed by him. “If they be con-
verted, I ſhall heal them, I ſhall ſave them :” ſo that if finners periſfi,
it is not to be imputed to God, but to themſelves ; they fooliſhly ex-
pećted to be healed, without being converted. 3. It is juſt with God
to deny his grace to thoſe who have long and often refuſed the propé-
ſals of it, and reſiſted the power of it. Pharaoh, for a good while, hard-
ened his own heart, (Exod. 8. 15, 32.) and afterwards God hardened
it, ch. 9. I2.-10. 20. Let us therefore fear, left by finning againſt the
divine grace, we fin it away. -
(2.) Others were effectually called to be the diſciples of Chriſt, and
were truly deſirous to be taught of him ; and they were inſtructed, and
made to improve greatly in knowledge, by theſe parables, eſpecially when
they were expounded; and by them the things of God were made more
plain and eaſy, more intelligible and familiar, and more apt to be remem-
bered, (v. 16, 17.) Tour eyesſee, your ears hear. They ſaw the glory
| of God in Chriſt’s perſon; they heard the mind of God in Chriſt’s doc-
trine; they ſaw much, and were definous to ſee more, and thereby were
prepared to receive further inſtruction; they had opportunity for it, by
being conſtant attendants on Chriſt, and they ſhould have it from day to
day, and grace with it. Now this Chriſt ſpeaks of, º
[1..] As a bleſfing; “Bleſſed are your eyes for they ſee, and your ears
for they hear; it is your happineſs, and it is a happineſs for which
you are indebted to the peculiar favour and bleſfing of God.” It is
a promiſed bleſfing, that in the days of the Meſfiah the eyes of them that
ſee shall not be dim, Iſa. 32. 3. The eyes of the meaneſt believer that
knows experimentally the grace of Chriſt, are more bleſſed than thoſe of
the greateſt ſcholars, the greateſt maſters in experimental philoſophy, that
are ſtrangers to God; who, like the other gods they ſerve, have eyes,
and ſee not. Blºſſed are your eyes. Note, True bleſſedneſs is entailed
upon the right underſtanding and due improvement of the myſleries of
the kingdom of God. The hearing ear, and the ſeeing eye are God’s .
work in thofe who are ſanétified; they are the work of his grace, (Prov.
20. 12.) and they are a bleſſed work, which ſhall be fulfilled with power,
when thoſe who now ſee through a glaſs darkly, shall ſee face tº face. It
was to illuſtrate this bleſſedneſs that Chriſt ſaid ſo much of the miſery of
thoſe who are left in ignorance ; they have eyes, and ſee not ; but blºſſed
are your eyes. Note, The knowledge of Chriſt is a diſtinguiſhing favour
to thoſe who have it, and upon that account it lays under the greater
obligations : ſee John 14, 22. The apoſtles were to teach others, and
therefore were themſelves bleſſed with the cleareſt diſcoveries of divine
truth: The watchmen shall ſee eye to eye, Iſa. 52, 8.
Fif *

ST, MATTHEw, XIII.
..[2.] As a tranſcendent bleſfing, defired by, but not granted to many ||
prophets..and righteous men, v. 17. The Old Teſtament ſaints, who
had ſome glimpſes, ſome glimmerings of goſpel-light, coveted earneſtly
further diſcoveries. They had the types, ſhadows, and, prophecies, of |
thoſe things, but longed to ſee the Subſtance, that glorious end of thoſe
thoſe things which they could not ſteadfaſtly look unto ; that glorious
lº thoſe things which they could not look into. They defired to
ſee the great Salvation, the Conſolation of Iſrael, but did not ſee it, be-
cauſe the fulneſs of time was not yet come. Note, First, Thoſe who
know ſomething of Chriſt, cannot but covet to know more. Secondly,
The diſcoveries of divine grace are made even to prophets and righteous
men, but according to the diſpenſation they are under. Though they
were the favourites of Heaven, with whom God’s ſecret was, yet they
have nºt ſeen the things which they deſired to ſee, becauſe God had de- |
termined not to bring them to light yet; and his favours ſhall not anti-
cipate his counſels. There was then, as there is ſtill, a glory to be re-
vealed; ſomething in reſerve, that they without us should not be made per-
ject, Heb. 11. 40. Thirdly, For the exciting of our thankfulneſs, and
the quickening of our diligence, it is good for us to confider what means
we enjoy, and what diſcoveries are made to us, now under the goſpel,
above what they had, and enjoyed, who lived under the Old Teſtament
diſpenſation, eſpecially in the revelation of the atonement for fin : ſee
what are the advantages of the New Teſtament above the Old ; (2 Cor.
3. 7, &c. Heb. 12. 18.) and ſee that our improvements be proportion-
able to our advantages. º
II. We have, in theſe verſes, one of the parables which our Saviour
put forth; it is that of the ſower and the ſeed; both the parable itſelf,
and the explanation of it. Chriſt’s parables are borrowed from common,
ordinary, things, not from any philoſophical notions or ſpeculations, or
the unuſual phenomena of nature, though applicable enough to the
matter in hand, but from the moſt obvious things that are of every day’s
obſervation, and come within the reach of the meaneſt capacity; many
of them are fetched from the huſbandman’s calling, as this of the ſower,
and that of the tares. Chriſt choſe to do thus, I. That ſpiritual things
might hereby be made more plain, and, by familiar fimilitudes, might be
made the more eaſy to ſlide into our underſtandings. 2. That common
aćtions might hereby be ſpiritualized, and we might take occaſion from
thoſe things which fall ſo often under our view, to meditate with delight
on the things of God; and thus when our hands are bufieſt about the
world, we ray not only notwithſtanding that, but even with the help of
that, be led to have our hearts in heaven, . Thus the word of God ſhall
talk with us, talk familiarly with us, Prov. 6. 22. :
The parable of the ſower is plain enough, v. 3...9. The expoſition
of it we have from Chriſt himſelf, who knew beſt what was his own
meaning. The diſciples, when they aſked, Why ſpeakeſt thou to them in
parables 2 (v. 10.) intimated a deſire to have the parable explained for
the ſake of the people; nor was it any diſparagement to their own know-
ledge to defire it for themſelves. Our Lord Jeſus kindly took the hint,
and gave the ſenſe, and cauſed them to underſtand the parable, directing
his diſcourſe to the diſciples, but in the hearing of the multitude, for we
have not the account of his diſmiſſing them till v. 36. “ Hear ye there-
jore the parable of the ſower; (v. 18.) you have heard it, but let us go
over it again. Note, It is of good uſe, and would contribute much
to our underſtanding of the word and profiting by it, to hear over again
what we have heard; (Phil. 3. 1.) “You have heard it, but hear the
interpretation of it.” Note, Then only we hear the word aright, and
to good purpoſe, when we underſtand what we hear; it is no hearing
at all, if it be not with underſtanding, Neh. 8. 2. It is God’s grace in-
deed that gives the underſtanding, but it is our duty to give our minds
to underſtand. -
Let us therefore compare the parable and the expoſition.
(1.) The ſeed ſown is the word of God, here called the word of the
kingdom, (v. 19.) the kingdom of heaven, that is the kingdom; the
kingdoms of the world, compared with that, are not to be called king-
doms. The goſpel comes from that kingdom, and condućts to that king-
dom; the word of the goſpel is the word of the kingdom; it is the
word of the King, and where that is, there is power; it is a law, by which
we muſt be ruled and governed. This word is the ſeed ſown, which
feems a dead, dry thing, but all the produćt is virtually in it. It is in-
corruptible ſeed; (1 Pet. 1, 23.) it is the goſpel that brings forth fruit in
ſouls, Col. 1.5, 6.
(2.) The ſower that ſcatters the ſeed is our Lord Jeſus Chriſt, either
by himſelf, or by his miniſters ; ſee v. 37. The people are God’s huſ-
bandry, his tillage, ſo the word is ; and miniſters are labourers together
i tended to be ſown.
The Parable of the Sower.
with God, ‘I Cor; 3.9. Preaching to a multitude is ſowing the c3rr;
we know hot where it muſt. light ; only ſee that it be good, that it be
clean, and be ſure to give it ſeed endugh. The ſowing of the word is
the ſowing of a people for God's field, the corn of his floor, Iſa. 21. 10.
(3.) The ground in which this ſeed is ſown is the hearts of the chil-
dren of men, which are differently qualified, and diſpoſed, and accord-
ingly the ſucceſs of the word is different. Note, Man’s heart is like
ſoil, capable of improvement, of bearing good fruit; it is pity it'ſhould
lie fallow, or be like the field of the ſlothful, Prov. 24. 30. The ſoul
is the proper place for the word of God to dwell, and work, and rule in ;
its operation is upon conſcience, it is to light that candle of the Lord.
Now according as we are, ſo the word is to us: Recipitur ad modum rel
cipientis—The reception depends upon the receiver. As it is with the
earth; ſome ſort of ground, take ever ſo much pains with it, and throw
ever ſo good ſeed into it, yet it brings forth no fruit to any purpoſe;
while the good ſoil brings forth plentifully : ſo it is with the hearts of
men, whoſe different charaćters are here repreſented by four ſorts of
ground, of which three are bad, and but one good. Note, The number
of fruitleſs hearers is very great, even of thoſe who heard Chriſt himſelf
preach. Who has believed our report P. It is a melancholy proſpect which
this parable gives us of the congregations of thoſe who hear the goſpel
preached, that ſcarcely one in four brings forth fruit to perfeótion.
Many are called with the common call, but in few is the eternal choice
evidenced by the efficacy of that call, ch. 20. 16.
Now obſerve the charaćters of theſe four ſorts of ground. *
[1..] The highway ground, v. 4...19. They had path-ways through
their corn-fields, (ch. 12. 1.) and the ſeed that fell on them never en-
tered, and ſo the birds picked it up. The place where Chriſt’s hearers
now ſtood, repreſented the charaćters of moſt of them, the ſand on the
ſea-ſhore, which was to the ſeed like the highway ground.
Obſerve, Firſt, What kind of hearers are compared to the highway
ground; ſuch as hear the word, and underſtand it not ; and it is their own
fault that they do not. They take no heed to it, take no hold of it; they
do not come with any defign to get good, as the highway was never in-
They come before God as his people come, and fit
before him as his people ſit but it is merely for faſhion-ſake, to ſee and
be ſeen ; they mind not what is ſaid, it comes in at one ear and goes out
at the other, and makes no impreſſion. . *
Secondly, How they come to be unprofitable hearers. The wicked one,
that is, the Devil, cometh and catcheth away that which was ſown. Such
mindleſs, careleſs, trifling, hearers, are an eaſy prey to Satan ; who, as
he is the great murderer of ſouls, ſo he is the great thief of ſermons, and
will be ſure to rob us of the word, if we take not care to keep it; as
the birds pick up the ſeed that falls on the ground, that is neither
ploughed before, nor harrowed after. If we break not up the fallow
ground, by preparing our hearts for the word, and humbling them to it,
and engaging our own attention; and if we cover not the ſeed after-
wards, by meditation and prayer; if we give not a more earneſt heed to
the things which we have heard, we are as the highway ground. Note,
The Devil is a ſworn enemy to our profiting by the word of God; and
none do more befriend his deſign than heedleſs hearers, who are thinking
of ſomething elſe, when they ſhould be thinking of the things that be-
long to their peace. - - º
[2] The ſtony ground. Some fell upon ſtony places, (v. 6, 7.) which
repreſents the caſe of hearers that go further than the former, who re-
ceive ſome good impreſſions of the word, but they are not laſting,
v. 20, 21. Note, It is poſſible we may be a great deal better than ſome
others, and yet not be ſo good as we ſhould be ; may go beyond our
neighbours, and yet come ſhort of heaven. Now obſerve concerning theſe
hearers that are repreſented by the ſtony ground,
Firſt, How far they went. 1. They hear the word; they turn nei-
ther their backs upon it, nor a deaf ear to it. Note, Hearing the word,
though ever ſo frequently; ever ſo gravely, if we reſt in that, will never
bring us to heaven. 2. They are quick in hearing, ſwift to hear, he anon
ºreceiveth it, (iv$os,) he is ready to receive it, forthwith it ſprung up,
(v. 5.) it ſooner appeared above ground than that which was ſown in
the good ſoil. Note, Hypocrites often get the ſtart of true chriſtians
in the ſhews of profeſſion, and are often too hot to hold. He receiveth
it ſtraightway, without trying it; ſwallows it without chewing, and then
there can never be a good digeſtion. Thoſe are moſt likely to hold faſt
that which is good, that prove all things, I Theſſ. 5. 21. 3. They receive
it with joy. Note, There are many that are very glad to hear a good
ſermon, that yet do not profit by it; they may be pleaſed with the word,
and yet not changed and ruled by it; the heart may melt under the
* * *
* *
* - A.
The Parable of the Sower.
ST MATTHEw, xin.
word, and, yet riot be melted down" by the word, much leſs into it, as
into a mould." Many taffe the good word of God, (Heb. 6. 5.) and ſay
they find ſweetneſs in it, but ſome beloved luſtris rolled under the tongue
which it would not agree with, and ſo they ſpit-it out again. . 4. They
endure for-a while, like a violent motion which neontinués as long as the
impreſſion of the force remains, but ceaſes when that has ſpent itſelf.
Note, Many endure for a while, that do not endure to the end, and ſo
come ſhort of the happineſs which is promiſed to them only that per-
ſevere; (ch. 10. 22.) they did run.well, but ſomething hindered them,
Gal. 5. 7. f . . . . -
Secondly, How they fell away, ſo that no fruit was brought to per-
fe&tion ; no more than the corn, that having no depth of earth from
which to draw moiſture, is ſcorched and withered by the heat of the ſun,
And the reaſon is, . . . . . . . . . . . . . . . . . . . . .
1. They have no root in themſelves, no ſettled fixed principles in their
judgments; no firm reſolution in their wills, nor any rooted habits in
their affections; nothing firm that will be either the ſap or the ſtrength
of their profeſſion. Note, (1.). It is poſſible there may be the green
blade of a profeſſion, where yet there is not the root of grace; hardneſs
prevails in the heart, and what there is of ſoil and ſoftneſs is only in the
ſurface ; inwardly they are no more affected than a ſtone; they have no
root, they are not by faith united to Chriſt who is our Róot; they de-
rive not from him, they depend not on him. (2.) Where there is not a
principle, though there be a profeſſion, we cannot expect perſeverance.
Thoſe who have no root will endure but a while. A ſhip without ballaſt,
though ſhe may at firſt out-ſail the laden veſſel, yet will certainly fail
in ſtreſs of weather, and never make her port. . . . . . . . .
2. Times of trial come, and then they come to nothing. When tri-
bulation and perſecution ariſe becauſe of the word, he is offended; it is a
ſtumbling-block in his way which he cannot get over, and ſo he flies off,
and this is all his profeſſion comes to. Note, (1.) After a fairgale of
opportunity uſually follows a ſtorm of perſecution, to try who have re-
ceived the word in fincerity, and who have not. When the word of
Chriſt’s kingdom comes, to be the word of Chriſt’s patience, (Rev.
3. 10.) then is the trial, who keeps it, and who does not, Rev. 1.9. It
is wiſdom to preparé for ſuch a day. (2.) When trying times come,
thoſe who have no root are ſoon offended ; they firſt quarrel with their
profeſſion, and then quit it; firſt find fault with it, and then throw it off.
Hence we read of the offence of the croſs, Gal. 5, 11. Obſerve, Perſecu-
tion is repreſented in the parable by the ſcorching ſun ; (v. 6.) the ſame
ſum which warms and cheriſhes that which was well-rooted, withers and
burns up that which wanted root. As the word of Chriſt, ſo the croſs
of Chriſt, is to ſome a ſavour of life unto life, to others a ſavour of death
wnto death : the ſame tribulation which drives ſome to apoſtaſy and ruin,
works for others a far more exceeding and eternal weight of glory. Trials
which ſhake ſome, confirm others, Phil. 1. 12. Obſerve how ſoon they
fall away, by and by ; as ſoon rotten as they were ripe; a profeſſion
taken up without conſideration is commonly let fall without it: “Light
come, light go.” ... . . . * , , , * -
[3.] The thorny ground. Some fell among thorns, º are a good
guard to the corn when they are in the hedge, but a bad inmate when
they are in the field,) and the thorns ſprung up ;... which intimates that
they did not appear, or but little, when the coin was ſown, but after-
wards they proved choking to it, v. 7. This went further than the former,
for it had root ; and it repreſents the condition of thoſe, who do not
quite caſt off their profeſſion, and yet come ſhort of any ſaving benefit by
it; the good they gain by the word, being inſenſibly overcome and over-
borne by the things of this world. Proſperity deſtroys the word in the
heart, as much as perſecution does; and more dangerouſly, becauſe more
filently : the ſtones ſpoiled the root, the thorns ſpoil the fruit.
Now what are theſe choking thorns : .
Firſt, The cares of this world. Care for another world would quicken
the ſpringing of this ſeed, but care for this world chokes it. Worldly
cares are fitly compared to thorns, for they came in with fin, and are a
fruit of the curſe ; they are good in their place to ſtop a gap, but a man
muſt be well armed that deals much in them ; (2 Sam. 23. 6, 7.) they
are entangling, vexing, ſcratching, and their end is to be burned, Heb.
6. 8. Theſe thorns choke the good feed. Note, Worldly cares are
great hinderances to our profiting by the word of God, and our pro-
ficiency in religion. They eat up that vigour of ſoul which ſhould be
ſpent in divine things; divert us from duty, diſtraćt us in duty, and
do us moſt miſchief of all afterwards ; quenching the ſparks of good
affections, and burſting the cords of good reſolutions ; thoſe who are
careful, and cumbered about many things, commonly negle&t the one thing
xcedful.
| in vain, yet God has a remnant by whom it is received to
Secondly, The deceitfulneſs of riches. Thoſe who, by their £are and it
duſtry, have raiſed eſtates, and ſo the danger that ariſes from care ſeems.
$9.9e ºver, and they gontinue hearers of the word, yet are ſtill in a ſnare,
(jer. 5, 4, 5.) it is hard jor them to enter into the kingdom of heaven
| they ãre apt to promiſe themſelves that in riches which is not in them;
to ºily upon them, and to take an inordinate complacency in them ; and
|this chokes the word as much as care did. Obſerve, It is not ſo much , ,
ºriehes, as the deceitfulneſs ºf riches, that does the miſchief; now they
cannot be ſaid to be deceitful to us unleſs we put our confidence in them,
and raiſe our expectations from them, and then it is that they choke the
# good ſeed. . . . . . ;
... [4] The good ground; (v. 38.). Others fell into good ground, and
it is pity but that good ſeed ſhould always meet with good ſoil, and then
there is no loſs ; ſuch are good hearers of the word, v. 23. Note, Though
there are many that receive the grace of God, and the word of his grace,
- good purpoſe;
for God’s word ſhall not return empty, Iſa. 55. 10, 11. ". . . . . .
tº Now that, which diſtinguiſhed this good ground from the reſt, was,
In OI) e. word, fruitfulneſs. By this true chriſtians are diſtinguiſhed from
hypocrites, that they bring forth the fruits of righteouſneſs ; Joſhall ye be
my diſiples, John 15. 8. The does not ſay that this good ground has no
* A.
ſtones in it, or no thorns; but they were none that prevailed to hinder
its fruitfulneſs. Saints, in this world, are not perfeótly free from the re-
mains of fin; but happily freed from the reign of it.
The hearers repreſented by the good ground are,
Firſt, Intelligent hearers; they hear the word and underſtand it, they
inderſtand not only the ſenſe and meaning of the words, but their own.
concern in them : they underſtand it as a man of buſineſs underſtands his
buſineſs. God in his word deals with men as men, in a rational way, and
gains poſſeſſion of the will and affections by opening the underſtanding
whereas Satan, who is a thief and a robber, comes not in by that door, ;
climbeth up another way. e
Secondly, Fruitful hearers, which is an evidence of their good under-
ſtanding, which alſo beareth fruit. Fruit is to every ſeed its own body,
a ſubſtantial produćt in the heart and life, agreeable to the ſeed of the
word received. We them bear fruit, when we practiſe according to the
Word ; when the temper of our minds and the tenor of our lives are con-
formable to the word we have received, and we do as we are taught.
Thirdº. Not all alike fruitful; ſome an hundred fold, ſºme fixty, ſome
thirty. Note, Among fruitful chriſtians, ſome are more fruitful than
others : where there is true grace, yet there are degrees of it; ſome are
of greater attainments in knowledge and holineſs than others; all Chriſt's
ſcholars are not in the ſame form. We ſhould aim at the higheſt degree
to bring forth an hundred-fold, as Iſaac's ground did, (Gen. 26. I2.)
abounding in the work of the Lord, John là. 8. But if the ground be
good, and the fruit right, the heart honeſt, and the life of a piece with
it, thoſe who bring forth but thirty-fold ſhall be graciouſly accepted of
God, and it will be fruit abounding to their account, for we are under
grace, and not under the law. * - -
Lºftly, He cloſes the parable with a ſolemn call to attention, (v. 9.)
Who hath ears to hear, let him hear. Note, The ſenſe of hearing cannot
be better employed than in hearing the word of God. Some are for
hearing ſweet melody, their ears are only the daughters of muſic . (Eccl.
12. 4.) there is melody like that of the word of God; others are for
hearing new things; (A&ts 10. 21.) no news like that. - *
5
uff
24. Another parable put he forth unto them, ſaying,
The kingdom of heaven is likened unto a man which
ſowed good ſeed in his field: . 25. But while men ſlept,
his enemy came, and ſowed tares among the wheat, and
went his way. 26." But when the blade was ſprung up,
and brought forth fruit, then appeared the tares alſo.
27. So the ſervants of the houſeholder came and ſaid unto
him, Sir, didſt not thou ſow good ſeed in thy field: From
whence then hath it tares? 28. He ſaid unto them, An
enemy hath done this. The ſervants ſaid unto him, Wilt
thou then that we go and gather them up ; 29. But he
ſaid, Nay; left while ye gather up the tares, ye root up
alſo the wheat with them. 30. Let both grow together
until the harveſt: and in the time of harveſt I will ſay to
the reapers, Gather ye together, firſt the tares, and bind
ST. MATTHEW, XIII,
them in bundles to burn them; but gather the wheatinto
my barn, 81. Another parable put he forth unto them,
ſaying, The kingdom of heaven is like to a grain of muſ:
tard-ſeed, which a man took and ſowed in his field: 32.
Which indeed is the leaſt of all ſeeds; but when it i:
grown, it is the greateſt among herbs, and becomethºa
{
tree; ſo that the birds of the air come and lodge in thei
branches, thereof. 33. Another parable ſpake he unto
them; The kingdom of heaven is like unto leaven, which
a women took and hid in three meaſures of meal, till the
whole was leavened. 34. Aſ theſe things ſpākë Jeſus unto
the multitude in parables, and without a pārable ſpake he
not unto them : 35. That it might be fulfilled which was
#oken by the prophet, ſaying, I will open my mouth in
parables; I will utter things which have been kept ſecret
from the foundation of the world. 36. Then Jeſus ſent.
the multitude away, and went into the houſe; and his diſ.
ciples came unto him, ſaying, Declare unto us the parable
of the tares of the field. 37. He anſwered and ſaid unto
them,. He that ſoweth the good ſeed, is the Son of man :
38. The field is the world: the good ſeed are the children
of the kingdom: but the tares are the children of the
wicked one : 39. The enemy that ſowed them is the
devil: the harveſt is the end of the world; and the reap-
ers are the angels. 40. As therefore the tares are ga-
thered and burnt in the fire; ſo ſhall it be in the end of
this world. 41. The Son of man ſhall ſend forth his
angels, and they ſhall gather out of his kingdom all things.
that offend, and them which do iniquity; 42. And ſhall
caſt them into a furnace of fire; there ſhall be wailing.
and gnaſhing of teeth. 43. Then ſhall the righteous ſhiné
forth as the ſun, in the kingdom of their Father. Who
hath ears to hear, let him hear. &
!
|
In theſe verſes, we have, -
I. Another reaſon given why Chriſt preached by parables, c. 84, 35.
all theſe things he ſpoke in parables, becauſe the time was not yet come,
for the more clear and plain diſcoveries of the myſteries of the kingdom.
Chriſt, to keep the people attending and expecting, preached in parables,
and without a parable ſpake he not unto them hamely, at this time and in
this ſermon. Note, Chriſt tries all ways and methods to do good to the
ſouls of men, and to make impreſſions upon them; if men will not be in-
$trućted and influenced by plain preaching, he will try them with para-
bles; and the reaſon here given is, That the ſcripture might be fulfilled.
The paſſage here quoted for it, is part of the preface to that hiſtorical
pſalm, 78.2. I will open my mouth in a parable. What the pſalmiſt Da-
vid, or Aſaph, ſays there of his narrative, is accommodated to Chriſt’s.
fermons; and that great precedent would ſerve to windicate this way of
Jreaching from the offence which ſome took at it. Here is; 1. The
inatter of Chriſt’s preaching ; he preached things which had been kept
Jecret from the foundation of the world, The myſtery of the goſpel had
been hid in God, in his counſels and decrees, from the beginning of the
world, Eph. 3.9. Compare Rom. 16. 25. 1 Cor. 2. 7. Col. 1. 26. If
we delight in the records of ancient things, and in the revelation of ſecret
'things, how welcome ſhould the goſpel be to us, which has in it ſuch an-
tiquity and ſuch myſtery It was from the foundation of the world wrapt
up in types and ſhadows, which are now done away; and thoſe ſecret
things are now become ſuch things revealed as belong to us and to our
children, Deut. 29.29. 2. The manner of Chriſt’s preaching; he preach.
ed by parables ; wife ſayings, but figurative, and which help to engage
attention and a diligent fearch. Solomon’s ſententious dićtates, which are
'full of ſimilitudes, are called Proverbs, or parables; it is the ſame word; |. [1..] The children of the kingdom ; not in profeſſion only, as the
‘but in this, as in other things, Behold, a
whom are hid treaſures of wiſdom. * ,
II. The parable of the tares, and the expoſition of it; they muſt be
taken together, for the expoſition explains the parable, and the parable
illuſtrates the expoſition. --
greater than Solomon is here, in
-w
The Parable of the Tares,
Obſerve, 1. The diſciples’ requeſt to their Maſter to have this parable
expounded to them (v. 36.) Jeſus ſent the multitude away 5’ and it is
to be feared many of them went away no wiſer than they came ; they
| had heard a ſound of words, and that was all. It is ſad to think how
many go away from ſermons with the word of grâce in their ears, but
not the work of grace in their hearts. Chriſt went into the houſe; not ſo
much for his own repoſe, as for particular converſe with his diſciples,
|whoſe inſtruction he chiefly intended in all his preaching. He was ready
| to do good in all places, the diſciples laid hold on the opportunity, and
they came to him. Note, Thoſe who would be wiſe for every thing elſe,
| muſt be wiſe to diſcern and improve their opportunities, eſpecially of con-
verſe with Chriſt, of converſe with him alone, in ſecret meditation and
prayer. It is very good, when we return from the ſolemn aſſembly, to
talk over what we have heard there, and by familiar diſcoarſe to help
one another to underſtand and remember it, and to be affected with it ;
for we loſe the benefit of many a ſermon by vain and unprofitable diſ.
courſe after it. See Luke 24. 32. Deut. 6. 6, 7. It is eſpecially good,
if it may be, to aſk of the miniſters of the word the meaning of the word,
for their lips should keep knowledge, Mal. 2.7. Private conference would
contribute much to our profiting by public preaching. Nathan’s Thou
|ant the man, was that which touched David to the heart.
The diſciples’ requeſt to their Maſter was, Declare unto us the parable
of the #ares. This implied an acknowledgment of their ignorance, which
they were not aſhamed to make. It is probable they apprehended the
general ſcope of the parable, but they defined to underſtand it more par-
ticularly, and to be aſſumed that they took it right. Note, Thoſe are
rightly diſpoſed for Chriſt’s teaching, that are ſenſible of their ignorance,
and fincerely defirous to be taught. He will teach the humble, (Pſ. 25.
8, 9.) but will for this be inquired of ſf any man lack inſtruction, let
him aſk it of God. Chriſt had expounded the foregoing parable unaſked,
but for the expoſition of this they aſk him. Note, The mercies we
have received muſt be improved, both for direétion what to pray for, and
for our encouragement in prayer. The firſt fight and the firſt grace are
given in a preventing way, further degrees of both which muſt be daily
| prayed for.
2. The expoſition Chriſt gave of the parable, in anſwer to their re-
queſt; ſo ready is Chriſt to anſwer ſuch deſires of his diſciples. Now
the drift of the parable is, to repreſent to us the preſent and future ſtate
of the kingdom of heaven, the goſpel-church; Chriſt’s care of it, the
Devil's enmity againſt it, the mixture that there is in it of good and bad
in this world, and the ſeparation between them in the other world.
Note, The viſible church is the kingdom of heaven; though there be
many hypocrites in it, Chriſt rules in it as a King ; and there is a rem-
nant in it, that are the ſubjećts and heirs of heaven, from whom, as the
better part, it is denominated: the church is the kingdom of heaven upon
earth. r -
Let us go over the particulars of the expoſition of the parable. -
(1.) He that ſows the good ſeed is the Son of man. Jeſus Chriſt is the
Lord of the field, the Lord of the harvest, the Sower of good ſeed.
When he qftended on high, he gave gifts to the world ; not only good
miniſters, but other good men. Note, Whatever good ſeed there is in
the world, it all comes from the hand of Chriſt, and is of his ſowing :
truths preached, graces planted, ſouls ſanétified, are good feed, and all
owing to Chriſt. Miniſters are inſtruments in Chriſt’s hand to ſow good
feed; are employed by him and under him, and the ſucceſs of their la-
bours depends purely upon his bleſfing ; ſo that it may well be ſaid, It
is Chriſt, and no other, that ſows the good ſeed; he is the Son of man,
one of us, that his terror might not º: us afraid; the Son of man, the
Mediator, and that has authority.
(2.) The field is the world; the world of mankind, a large field, ca-
pable of bringing forth good fruit; the more is it to be lamented that it
brings forth ſo much bad fruit ; the world here is the viſible church,
ſcattered all the world over, not confined to one nation. Obſerve, In the
parable it is called his field ; the world is Chriſt’s field, for all things are
delivered unto him of the Father : whatever power and intereſt the Devik
has in the world, it is uſurped and unjuſt; when Chriſt comes to take
poſſeſſion, he comes whoſe right it is; it is his field, and becauſe it is his
he took care to ſow it with good ſeed.
(3.) The goodſted are the children of the Ringdom, true ſaints. They
Jews were, (ch. 8.12.) but in fineerity ; Jews inwardly, Iſraelites in-
deed, incorporated in faith and obedience to Jeſus Chriſt the great King
of the church. [2.] They are the good ſeed, precious as ſeed, Pſ,
126, 6. The ſeed is the ſubſtance of the field; ſo the holy ſeed; Iſa.





. . The Parable of the Tares.
* * -
- * , r: ;
. . . ST, MATTHEW, XIII,
6, 18. The ſeed is ſeittered, ſo are the faints, diſperſed, here one and {

there another, though in ſome places thicker ſown than in others. The
ſeed is that from which fruit is expected; what fruit of honour and ſer.
vice God has from this world he has from the ſaints, whom he has ſºwed
*into ºff. the earth, Hoſ. 2. 23. , . . . . . .
(4.) The tares are the children of the wicked one. Here is the charac.
ter of finners, hypocrites, and all profane and wicked people. [1.j
They are the children of the Devil, as a wicked one. . Though they do
not own his name, yet they bear his image; do his luſts, and from him
they have their education; he rules over them, he works in them, Eph.
2. 2. John 8.44. É2.] They are tares in the field of this world; they
do no good, they do hurt : unprofitable in themſelves, and hurtful to the
good ſeed, both by temptation and perſecution : they are weeds in the
garden, have the fame rain, and ſunſhine, and ſoil, with the good plants,
but are good for nothing ; the tares are among the wheat.
has ſo ordered it, that good and bad ſhould be mixed together in this
world, that the good may be exerciſed, the bad left inexcuſable, and a
difference made between earth and heaven.
fort and happineſs of all good men. He is an enemy to the field of the
world, which he endeavours to make his own, by ſowing his tares in it.
Ever fince he became a wicked ſpirit himſelf, he has been induſtrious to
promote wickedneſs, and has made it his buſineſs, and therein to counter-
work Chriſt. . . . . . . . f : ..ºr -
Now concerning the ſowing of the tares, obſerve in the parable;
[1..] That they were ſown while men ſtept. Magiſtrates ſlept, who by
their power, miniſters ſlept, who by their preaching, ſhould have pre-
vented this miſchief. Note, Satan watches all opportunities, and lays
hold on all advantages, to propagate vice and prºfaneneſs. The preju-
dice he does to particular perſons is when reaſon and conſcience ſleep,
when they are off their guard; we have therefore need to be ſober, and
vigilent. It was in the night, for that is the ſleeping time. Note, Sa-
tan rules in the darkneſs of this world; that gives him an opportunity to |
ſow tares, Pſ. 104. 20. It was while men ſlept; and there is no remedy
but men muſt have ſome ſleeping time. Note, It is as impoſſible for us
to prevent hypocrites being in the church, as it is for the huſbandman,
when he is aſleep, to hinder an enemy from ſpoiling his field. -
[2.] The enemy, when he had fown the tares, went his way, (v. 25.)
that it might not be known who did it. Note, When Satan is doing the
greateſt miſchief, he ſtudies moſt to conceal himſelf: for his deſign is in
danger of being ſpoiled if he be ſeen in it; and therefore when he comes
to ſow tares; he transforms himſblf into an angel of light, 2 Cor. 11.
13, 14. He went his way, as if he had done no harmºſuch is the way of
the adulterous woman, Prov. 80. 20. Obſerve, Such is the proneneſs of
fallen man to fin, that if the enemy ſow the tares, he may even go his
way, they will fpring up of themſelves and do hurt; whereas, when good
ſeed is ſown, it muſt be tended, watered, and fenced, or it will come to
nothing. -
[3.] The tares appeared not till the bladeſprung up, and brought forth
Jºruit, v. 26. There is a great deal of ſecret wickedneſs in the hearts of
men, which is long hid under the cloak of a plaufible profeſſion, but
breaks out at laſt. As the good feed, ſo the tares, lie a great while
under the clods, and at firſt ſpringing up, it is hard to diſlinguiſh them;
but when a trying time comes, when fruit is to be brought forth, when
good has to be done that has difficulty and hazard attending it, then you
will return and diſcern between the fincere and the hypocrite; then you
may ſay, This is wheat, and that is tares. -
[4.] The ſervants, when they were aware of it, complained to their
maſter; (v. 27.) Sir, didst thou not ſow goodſhed in thy field 3 No doubt
he did ; whatever is amiſs in the church, we are ſure it is not of Chriſt :
confidering the ſeed which Chriſt ſows, we may well aſk, with wonder,
Whence ſhould theſe tares come 2 Note, The riſe of errors, the breaking
out of ſcandals, and the growth of profaneneſs, arêmatter of great grief
to all the fervants of Chriſt ; eſpecially to his faithful miniſters, who are
direéted to complaim of it to him whoſe the field is. It is ſad to ſee ſuch
tares, ſuch weeds, in the garden of the Lord : to ſee the good ſoil waſted,
the good ſoil choked, and ſuch a refle&tion caſt on the name and honour
of Chriſt, as if his field were no better than the field of the ſlothful, all
grown over with thorns. -
[5.] The Maſter was ſoon aware whence it was ; (v. 28.) An enemy
has done this. He does not lay the blame upon the ſervants ; they could
not help it, but had done what was in their power to prevent it. Note,
The miniſters of Chriſt, that are faithful and diligent, ſhall not be judged
Vol. IV. No. 75.
Note, God |
of Chriſt, and theréfore ſhould not be repróached by men, for the mine
ture of bad with good, hypocrites with the fincere, in the field of the
church. It muſt needs be that ſuch offences will come; and they ſhalf motbe
laid to our charge, if we do our duty, though it have not the defined ſac:
ceſs. Though they ſleep, if they do not love ſleep; though tarés be
fown, if they do not ſaw them nor water them; nor allow of them, the
blame ſhall not lie at their door. . . . . . . . . . . . . . .
. [6] The ſervants were very forward to have theſe tares rooted up,
“Wilt thou that we go and do it preſently " Note, The overhaſty and
inconfiderate zeal of Chriſt's ſervants, before they have conſulted with
their Maſter, is ſometimes ready, with the hazard of the church, to root
out all that they prefume to be tares: Lord, wilt thou that we callſor fire
Jºram heaven P . . ; . . . . . .
E7.] The maſter very wiſely prevented this; (v. 29.) Way, lest while
ge gather up the tares, ye root up alſo the wheat with them. Note, It is
not poſſible for any man infallably to diſtinguiſh between tares and wheat,
but he may be miſtaken ; and therefore ſueh is the wiſdom and grace of
* | Chriſt, that he will rather permit the tares, thān any way endanger the
(5.) The enemy that ſowed the tares is the Devil; a ſworn enemy to
Chriſt and all that is good, to the glory of the good God, and the com- |
wheat. It is certain, ſcandalous offenders are to be cenſuréd, and we are
to withdraw from them; thoſe who are openly the children ºf the wicked
one, are not to be admitted to ſpecial ordinances; yet it is poſſible there
may be a diſcipline, either ſo miſtaken in its rules, or foover-nice in the
application of them, as may prove vexatious to many that are truly godly
and conſcientions. Great caution and moderation muſt be uſed in inflićt-
ing and continuing church cenſures, left the wheat be trodden down, if
not plucked up. The wiſdom from above, as it is pure, ſo it is peaceable,
and thoſe who oppoſe themſelves muſt not be cut off, but inſtructed, and
with meekneſs, 2-Tim.: 2. 25. The tares, if continued under the means of
grace, may become good corn; therefore have patience with them,
(6.) The harvest is the end of the world, v. 39. This world will have
an end; though it continue long, it will not continue always; time will
ſhortly be ſwallowed up in eternity. At the end of the world, there will
be a great harveſt day, a day of judgment ; at harveſt all is ripe and
ready to balcut down, both good and bad are ripe at the great day, Rev.
6. 11. It is ithe harvest of the earth, Rev, 14. 15. At harveſt the
reapers cut down all before them ; not a field, not a corner, is left be-
hind ; ſo at the great day all muſt be judged; (Rev. 20. 12, 13.) God
has ſet a harvest, (Hoſ. 6. 11.) and it ſhall not fail, Gen. 8. 22. At
harveſt every man reaps as he ſowed; every man’s ground, and ſeed, and
ſkill, and induſtry, will be manifeſted : ſee Gal. 6, 7, 8. Then they who
Jöwed precious ſeed will come again with rejoicing, (Pſ. 126. 5, 6.) with the
joy of harvest; (Iſa. 9. 3.) when the ſluggard, who would not plough by
regſon of cold, shall beg, and have nothing : (Prov. 20. 4.) ſhall cry, Lord
Iord, but in vain ; when the harveſt of thoſe who ſowed to the fleſh,
fhall be a day of grief, and deſperate ſorrow, Iſa. 17. 11.
(7.) The reapers are the angels ; they ſhall be employed, in the great
day, in executing Chriſt’s righteous ſentences, both of approbation and
condemnation, as miniſters of his juſtice, ch. 25. 31. #. angels are
ſkilful, ſtrong, and ſwift, obedient ſervants to Chriſt, holy enemies to the
wicked, and faithful friends to all the ſaints, and therefore fit to be thus
employed. He that reapeth receiveth wages, and the angels will not be
unpaid for their attendance; for he that ſoweth, and he that reapeth, shall
rejoice together; (John 4. 36.) that is joy in heaven in the preſence of the
angels of God. 4.
(8.) Hell-torments are the fire, into which the tares ſhall then be
caſt, and in which they ſhall be burned. At the great day a diſtinc-
tion will be made, and with it a vaſt difference; it will be a notable day
indeed. -
[1..] The tares will then be gathered out; The reapers (whoſe pri-
mary work it is to gather in the corn) ſhall be charged firſt to gather out
the iares. Note, Though good and bad are together in this world un-
diſtinguſhed, yet at the great day they ſhall be parted :- no tares ſhall
then be among the wheat; no finners among the faints :-then you ſhall
plainly diſcern between the righteous and the wicked, which here ſometimes
it is hard to do, Mal. 3. 18.-4. I. Chriſt will not bear always, Pſ,
50. 1, &c. They ſhall gather out of his kingdom all wicked things that
offend, and all wicked perſons that do iniquity ; when he begins, he will
onake a full end. All thoſe corrupt, doćtrines, worſhips, and pračtices,
which have offended, have been ſcandals to the church, and ſtumbling-
blocks to men’s conſciences, ſhall be condemned by the righteous Judge
in that day, and conſumed by the brightneſs of his coming ; all the wood,
hay, and stubble; (1 Cor. 3.12.) and then woe to them that do iniquity,
that make a trade of it, and perfiſt in it; not only thoſe in the laſt age of
Chriſt's kingdom upon earth, but thoſe in every age. Perhaps here is
G g
Gather my ſaints together to me, Pſ. 50.5.
*
. . . . . ." ST.MATTHEw, xml.
an alluſion to Zeph. 1, 3. I will conſume the stumbling-blocks with the
wicked. . & . . . . .
. . . [2.]. They will then be bound in bundles, v. 30. Sinners of the ſame
fort will be bundled together in the great day : a bundle of atheiſts, a
bundle of epicures, a bundle of perſecutors, and a great bundle of hypo-
crites. Thoſe who have been aſſociates in fin; will be ſo in ſhame and
ſorrow ; and it will be an aggravation of their miſery, as the ſociety of
glorified ſaints will add to their bliſs. Let us pray as David, Lord, ga-
ther not my ſoul with ſinners, (Pſ. 26. 9.) but let it be bound in the bun-
dle of life, with the Lord our-God, 1 Sam. 25. 29. • . . . .
[3.] They will be cast into a furnace offire ; ſuch will be the end of
wicked, miſchievous people, that are in the church as tares in the field ;
they are fit for nothing but fire; to it they ſhall go, it is the fitteſt place
for them. Note, Hell is a furhace of fire, kindled by the wrath of God,
and kept burning by the bundles of tares caſt into it, who will be ever
in the conſuming, but never conſumed. But he ſlides out of the meta-
phor into a deſcription of thoſe torments that are defigned to be ſet forth
by it: There shall be weeping, and gnashing ofteeth ; comfortleſs ſorrow,
and an incurable indignation at God, themſelves and one another, will
be the endleſs turture of damned ſouls. Let us therefore, knowing theſe
terrors of the Lord, be perſuaded not to do iniquity. t
(9.) Heaven is the barn into which all God’s wheat ſhall be gathered
in that harveſt day. But gather the wheat into my barn : ſo it is in the
parable, v. 30. Note, [I.] In the field of this world, good people are
the wheat, the moſt precious grain, and the valuable part of the field.
[2.] This wheat ſhall ſhortly be gathered, gathered from among the
tares and weeds ; all gathered together in a general aſſembly, all the
Old Teſtament ſaints, all the New Teſtament ſaints, not, one miſſing :
[3.] All God’s wheat ſhall
be lodged together in God’s barn: particular ſouls are houſed at death
as a ſhock of corn, (Job 5. 26.) but the general in-gathering will be at
the end of time : God’s wheat will then be put together, and no longer
feattered; there will be ſheaves of corn, as well as bundles of tares :
they will then be ſecured, and no longer expoſed to wind and weather,
ſin and ſorrow : no longer afar off, and at a diſtance, in the field, but
near, in the barn. Nay, heaven is a garner, (ch. 3.12.) in which the
wheat will not only be ſeparated from the tares of ill companions, but
fifted from the chaff of their own corruptions. 4
In the explanation of the parable, this is gloriouſly repreſented (v. 43.)
Then shall the righteous shine forth as theſiº, in the kingdom of their Fa-
ther. First, It is their preſent honour, that God is their Father. Now
are we the ſons of God; (1 John 3. 2.) our Father in heaven is King
there. Chriſt, when, he went to heaven, went to his Father, and our
Father, John 20. 17. It is our Father’s houſe, nay, it is our Father’s
palace, his throne, Rev. 3. 21. Secondly, The honour in reſerve for
them is, that they shall shine forth as the ſun in that kingdom. Here
they are obſcure and hidden, (Col. 3. 3.) their beauty is eclipſed by
their poverty, and the meanneſs of their outward condition; their own
weakneſſes and infirmities, and the reproach and diſgrace caſt upon them,
cloud them ; but then they ſhall ſhine forth as the ſun from behind a
dark cloud; at death they ſhall ſhine forth to themſelves, at the great
day, they will ſhine forth publicly before all the world, their bodies will
The Grain of Muſtard-ſeed, &c.
!Meſſiah, which was fiów in the ſetting up, made but a ſmall figure;
Chriſt and the apoſtles, compared with the grandees of the world, ap-
peared like a grain of mustard ſeed, the weak things of the world. In par-
ticular places, the firſt breaking out of the goſpel-light is but as the
dawning-of the day; and in particular ſouls, it is at fivſt the day of ſnall,
ithings, like a bruiſed reed. ' Young converts are like lambs that muſt be
carried in arms, Iſa. 40, 11. There is a little faith, but there is much:
lacking in it, (1: Theſſ. 3, 10.), and the groanings ſuch as cannot be ºuts
tered, they are ſo ſmall; a principle of ſpiritual life, and ſome motion,
but ſcarcely diſcernible. . . . . . * , , t * ,
2. That yet it is growing and coming, on." Chriſt’s kingdom ſtrangely
got ground: great acceſſions were made to it : nations were born at
once, in ſpite of all the oppoſitions it met with from hell and earth. . In
the ſoul where grace is truey'it will grow really, though perhaps inſen-
fibly. . A grain of mustardºſéed is ſmall, but, however, it is ſeed, and has
in it a diſpoſition to grow. Grate will be getting ground, ſhining more
and more, Prov. 4. 18. Gracious habits confirmed, ačtings quickened,
and knowledge more clear, faith more confirmed, love more inflamed;
here is the ſeed growing: . . .
3. That it will at laſt come to a great degree of ſtrength and uſeful-
neſs; when it is grown to ſome maturity, it becomes a tree, much larger
in thoſe countries than in ours. The church, like the vine brought but of
Egypt, has taken root and filled the earth, Pſ, 80. 9...11. The church
is like a great tree, in which, the fowls of the air do lodge; God’s people
have recourſe to it for food and reſt, ſhade and ſhelter. In particular
perſons, the principle of grace, if true, will perſevere and be perfected at
laſt : growing grace will be ſtrong grace, and will bring much to paſs.
Grown chriſtians muſt covet to be uſeful to others, as the muſtard-ſeed
when grown is to the birds ; that thoſe who dwell near or under their
ſhadow, may be the better for them, Hoſ. 14. 7. f *
IV. Here is the parable of the leaven, v. 33. ... The ſcope of this is
much the ſame with that of the foregoing parable, to ſhew that the goſ-
pel ſhould prevail and be ſucceſsful by degrees, but filently A and inſen-
fibly : the preaching of the goſpel is like leaven, and works like leaven
in the hearts of thoſe who receive it. • * * & -
1. A woman took this leaven, it was her work. Miniſters are employed
in leavening places, in leavening ſouls, with the goſpel. The woman is the
weaker veſſel, and we have this treaſure in ſuch veſſels. . . . .
2. The leaven was hid in three meaſures of meal. The heart is, as the
meal, ſoft and pliable; it is the tender heart that is likely to profit by
the word: leaven among corn unground does not work, nor does the
goſpel in ſouls unhumbled and unbroken for ſin : the law grinds the
heart, and then the goſpel leavens it. It is three meaſures of meal, a
great quantity, for a little leaven leaveneth the whole lump. The meal
muſt be kneaded, before it receive the leaven; our hearts, as they muſt
be broken, ſo they muſt be moiſtened, and pains taken with them to pre-
pare them for the word, that they may receive the impreſſions of it.
This leaven muſt be hid in the heart, (Pſ. 119, 11.) not ſo much for fe-

be made like Christ's glorious body; they ſhall ſhine by refle&tion, with a
light borrowed from the Fountain of light: their ſam&tification will be
perfeóted, and their juſtification publiſhed; God will own, them for his
children, and will produce the record of all their ſervices and ſufferings
for his name : they ſhall ſhine as the ſun, the moſt glorious of all viſible
beings. The glory of the ſaints is in the Old Teſtament compared to
that of the firmament and the ſtars, but here to that of the ſun ; for life
and immortality are brought to a much clearer light by the goſpel, than
under the law. Thoſe who ſhine as lights in this world, that God may
be glorified, ſhall ſhine as the ſun in the other world, that they may be glo-
rified. Our Saviour concludes, as before, with a demand of attention;
Who hath ears to hear, let him hear. Theſe are things which it is our
happineſs to hear of, and our duty to hearken to.
III. Here is the parable of the grain of muſtard-ſeed, v. 31, 32. The
ſcope of this parable is to ſhew that the beginnings of the goſpel would
be ſmall, but that its latter end would greatly increaſe. In this way the
goſpel-church, the kingdom of God among us, would be ſet up in the world;
in this way the work of grace in the heart, the kingdom of God within us,
would be carried on in particular perſons.
Now concerning the work of the goſpel, obſerve,
I. That it is commonly very weak and ſmall at firſt, like a grain of
mustard-ſeca, which is one of the least of all ſeeds. The kingdom of the
crecy (for it will ſhew itſelf) as for ſafety : our inward thought muſt be
upon it, we muſt lay it up, as Mary laid up the ſayings of Chriſt, Luke
2. 51. When the woman hides the leaven in the meal, it is with afi
intention that it ſhould communicate its taſte and reliſh to it; ſo we muſt
treaſure up the word in our ſouls, that we may be ſančtified by it, John
17. 17. . . . . - -
3. The leaven thus hid in the dough, works there, it ferments; the
word is quick and powerful, Heb. 4. 12. The leaven works ſpeedily, ſo
does the word, and yet gradually. What a ſudden change did Elijah's
mantle make upon Eliſha 1 1 Kings 19. 20. It works filently and in-
ſenſibly, (Mark 4. 26.) yet ſtrongly and irrefiſtibly : it does its work
without noiſe, for ſo is the way of the Spirit, but does it without fail.
Hide but the leaven in the dough, and all the world cannot hinder it
from communicating its taſte and reliſh to it, and yet none ſees how it is
done, but by degrees the whole is leavened.
(1.) Thus it was in the world. The apoſtles, by their preaching, hid
a handful of leaven in the great maſs of mankind, and it had a ſtrange
effect; it put the world into a ferment, and in a ſenſe turned it upſide
down, (A&ts 17, 6.) and by degrees made a wonderful change in the
taſte and reliſh of it : the favour of the goſpel was manifeſted in every
place, 2 Cor. 2. 14. Rom. 15, 19. It was thus effectual, not by out-
ward force, and therefore not by any ſuch force reſiſtible and conquer-
able, but by the Spirit of the Lord of hoſts, who works, and none can
hinder.
(2.) Thus it is in the heart. When the goſpel comes into the ſoul,
[1] It works a change, not in the ſubſtance, the dough is the ſame,
. . . . . . * ST, MATTHEW, XIII.
The Treaſure hid in the Field, &c.
but in the quality; it makes us to ſavour otherwiſe than we have done,
and other things to favour with us otherwiſe than they uſed to do, Rom.
8. 5. [2.] It works a univerſal change; it diffuſes itſelf into all the
powers and faculties of the ſoul, and alters the property even of the
members of the body, Rom, 6. 13. . [3.] This change is Å. as makes
the ſoul to partake of the nature of the word, as the dough does of the
leaven. We are delivered into it as into a mould, (Rom. 6, 17.) changed
into the ſame image, (? Cor. 3, 18.) like the impreſſion of the ſeal upon
the wax. The goſpel ſavours of God, and Chriſt, and free grace, and
another world, and theſe things now reliſh with the ſoul. It is a word
of faith and repentance, holineſs and love, and theſe are wrought in the
foul by it. This favour is communicated inſenſibly, for our life is hid;
but inſeparably, for grace is a good part that ſhall never be taken away
from thoſe who have it. When the dough is leavened, then to the oven
with it; trials, and afflićtions commonly attend this change; but thus
faints are fitted to be bread for our Maſter’s table.
44. Again, the kingdom of heaven is like unto treaſure
hid in a field : the which when a man hath found, he
hideth, and for joy thereof goeth and ſelleth all that he
hath, and buyeth that field. 45. Again, the kingdom of
heaven is like unto a merchant-man, ſeeking goodly
pearls: 46. Who, when he had found one pearſ of great
price, went and ſold all that he had, and bought it." 47.
Again, the kingdom of heaven is like unto a net that was
caſt into the ſea, and gathered of every kind; 48. Which ||
when it was full, they drew to ſhore, and ſat down, and
gathered the good into veſſels, but caſt the bad away.
49. So ſhall it be at the end of the world: the angels
ſhall come forth, and ſever the wicked from among the
juſt ; 50. And ſhall caſt them into the furnace of fire;
there ſhall be wailing and gnaſhing of teeth. 51. Jeſus
faith unto them, Have ye underſtood all theſe things :
They ſay unto him, Yea, Lord. 52. Then ſaid he unto
them, Therefore every ſcribe which is inſtructed unto the
kingdom of heaven, is like unto a man that is a houſe-
holder, which bringeth forth out of his treaſure things new
and old. -
We have four ſhort parables in theſe verſes, -
I. That of the treaſure hid in the field. Hitherto he had compared
the kingdom of heaven to ſmall things, becauſe its beginning was ſmall ;
but, left any ſhould thence take occaſion to think meanly of it, in this
parable and the next he repreſents it as of great value in itſelf, and of
great advantage to thoſe who embrace it, and are willing to come up to
its terms; it is here likened to a treaſure hid in the field, which, if we
will, we may make our own. -
1. Jeſus Chriſt is the true Treaſurer; in him there is an abundance o
all that which is rich and uſeful, and will be a portion for us; allfulneſs;
(Col. 1. 19. John l. 16.) treaſures of wiſdom and knowledge, (Col. 2. 3.)
of righteouſneſs, grace, and peace; theſe are laid up for us in Chriſt,
and, if we have an intereſt in him, it is all our own.
2. The goſpel is the field in which this treaſure is hid; it is hid in the
word of the goſpel, both the Old Teſtament and the New Teſtament
goſpel. In goſpel-ordinances he is hid as the milk in the breaſt, the
marrow in the bone, the manna in the dew ; as the water in the well;
(Iſa. 12. 3.) as the homey in the honey-comb. It is hid, not in a garden
incloſed, or a ſpring ſhut up, but in a field, an open field; whoever will,
let him come, and ſearch the ſcriptures ; let him dig in this field; (Prov.
2. 4.) and whatever royal mines we find, they are all our own, if we take
the right courſe.
3. It is a great thing to diſcover the treaſure hid in this field, and the
unſpeakable value of it. The reaſon why ſo many ſlight the goſpel, and
will not be at the expenſe, and run the hazard, of entertaining it, is be-
cauſe they look only upon the ſurface of the field, and judge by that,
and ſo ſee no excellency in the chriſtian inſtitutes above thoſe of the phi-
loſophers; nay, the richeſt mines are often in grounds that appear moſt
baren ; and therefore they will not ſo much as bid for the field, much
leſs come up to the price. H'hat is thy beloved mora than another be-
loved P.What is the Bible more than other good books: The goſpel
of Chriſt more than Plato's philoſophy, or Confucius’ mérigº But thoſe
who have ſearched the ſcriptures, ſo as in them to find Chriſt and eternº.
life, (John 5. 39.) have diſcovered ſuch a treaſure ims this field as makes
it infinitely more valuable. . . . . . . . . . . . ; : zyr.
4. Thoſe who diſcern this treaſure it; the field, and value it aright,
will never be eaſy till they have made it their own upon any terms. He
that has found this treaſure, hides it, which denotes a holy jealouſy, les:
we come ſhort, (Heb. 4. 1.) looking diligently, (Heb. 12, 15.) left Satan
come between us and it. He rejoices in it, though as yet the bargain
be not made; he is glad there is ſuch a bargain to be had, and that he
is in a fair way to have an intereſt in Chriſt; that the matter is in treaty;
their hearts may rejoice, who are yet but ſeeking the Lord, Pſ. 105.3.
He reſolves to buy this field: they who embrace gºſpel-offers, upon goſ-
pel-terms, buy this field; they make it their owfis for the ſake of the un-
ſeen treaſure in it. It is Chriſt in the goſpel that we are to have an eye
to ; we need not go up to heaven, but Chriſt in the word is nigh us.
And ſo intent he is upon it, that he ſells all to buy this field; they who
would have ſaving benefit by Chriſt, muſt be willing to part with all,
that they may make it ſure to themſelves; muſt count everything but loft
that they may win Chriſt, and be found in him. . . . . . . . -
II. That of the pearl of price, (v. 45, 46.) which is to the ſame pur-
port with the former, of the treaſure. The dream is thus doubled, for the
thing is certain. . . . . . . . . . . . . . . . * * *
Note, 1. All the children of men are buſy, ſeeking goodly pearls : one
would be rich, another would be honourable, another would be learned ;
but the moſt are impoſed upon, and take up with counterfeits for pearls.
2. Jeſus Chriſt is a Pearl of great price, a Jewel of ineftiºnable value,
which will make thoſe who have it rich, truly rich, rich tºwa?d God: iii
having him, we have enough to make us happy here and for eyer. * †
3. A true chriſtian is a ſpiritual merchant," that ſeeks and find this
pearl of price; that does not take up with any thing ſhort of an intereſt
in Chriſt, and, as one that is reſolved to be ſpiritually rich, trades high :
He went and bought that pearl; did not only bid for it, but purchaſed it.
What will it avail us to know Chriſt, if we do not know him as ours,
made to us Wiſdom P I Cor. 1.30.
4. Thoſe who would have a ſaving intereſt in Chriſt, muſt be willing
to part with all for him, leave all to follow him. Whatever ſtands in
oppoſition to Chriſt, or in competition with him, for our love and ſervice,
we muſt cheerfully quit it, though ever ſo dear to us. A man may buy
gold too dear, but not this pearl of price. -
III. That of the net caſt into the ſea, v. 47.49.
1. Here is the parable itſelf. Where note, (1.) The world is a vaſt
ſea, and the children of men are things creeping innumerable, both ſnall
and great, in that ſea, Pſ. 104. 25. , Men in their natural ſtate are like
the fiſhes of the ſea, that have no ruler over them, Hab. 1; 14. (2.)
The preaching of the goſpel is the caſting of a net into this ſea, to catch
ſomething out of it, for his glory who has the ſovereignty of this ſea.
Miniſters are fiſhers of men, employed in caſting and drawing this net;
and then they ſpeed, when at Chriſt’s word they let down the net; other-
wiſe, they toil and catch nothing. (3.). This net gathers of every kind,
as large drag-nets do. In the viſible church there is a deal of traſh and
rubbiſh, dirt and weeds and vermin, as well as fiſh. (4.) There is a time
coming when this net will be full, and drawn to the ſhore; a ſet time,
when the goſpel ſhall have fulfilled that for which it was ſent, and we
are ſure it ſhall not return void, Iſa. 55. 10, 11. The net is now filling ;
ſometimes it fills faſter than at other times, but ſtill it fills, and will be
drawn to ſhore, when the mystery of God shall be finished. (5.) When
the net is full and drawn to the ſhore, there ſhall be a ſeparation between
the good and bad that were gathered in it. Hypocrites and true chriſ-
tians ſhall then be parted; the good ſhall be gathered into veſſels, as
valuable, and therefore to be carefully kept, but the bad ſhall be caſt
away, as vile and unprofitable; and miſerable is the condition of thoſe
who are caſt away in that day. While the net is in the ſea, it is not
known what is in it, the fiſhermen themſelves cannot diſtinguiſh ; but
they carefully draw it, and all that is in it, to the ſhore, for the ſake of
the good that is in it. Such is God’s care for the viſible church, and
ſuch ſhould miniſters’ concern be for thoſe under their charge, though
they are mixed. - -
3. Here is the explanation of the latter part of the parable, the for-
mer is obvious and plain enough : we ſee gathered in the viſible church,
ſome of every kind; but the latter part refers to that which is yet to
|º and is therefore more particularly explained, v. 49, 50. So shall
it be at the end ºf the world; then, and not till then, will the dividing,
i
g 3. " * - as
... ." * . . . $.”
diſcovering, day be. We muſt not look for the flet full of all good fiſh ;
he veſſels will be ſo, but in the net they are mixed. See here, (1.) The
§ the wicked from the righteous. The angels of heaven
jball come forth to do that which the angels of the churches could never
do; they ſhall ſever the wicked from among the juſt ; and we need not aſk
how they will diſtinguiſh them when they have, both their commiſſion
and their inſtrućtions frpm; him that knows all men, and particularly
knows them that are his, and them that are not, and we may be ſure there
ſhall be no miſtake or, blunder either way. (2.) The doom of the
wicked when they are thus ſevered. †† ſhall be caſt into the furnace.
Note, Everlaſting miſery and ſorrow will certainly be the portion of
thoſe who live among ſanétified ones, but themſelves die unſanétified,
This is the ſame with what we had before, v. 42. Note, Chriſt himſelf
preached often of hell-torments, as the everlaſting puniſhment of hypo-
crites; and it is good for us to be often reminded of this awakening,
Quickening, truth, . . . . {} ". -
IV. Here is the parable of the good houſeholder, which is intended to
rivet all the reſt. . . . . . . . - - -
1. The occaſion of it was the good proficiency which the diſciples
had made in learning, and their profiting by this ſermon in particular.
(1.) He aſked them, Have ye underſtood all theſe things P. Intimating
that, if they had not, he was ready to explain what they did not under-
{tand. Note, It is the will of Chriſt, that àll thoſe who read and hear ||
the word ſhould underſtand it; for otherwiſe, how ſhould they get good
by it? It is therefore good for us, when we have read or heard the word,
to examine ourſelves, or to be examined, whether we have underſtood it
or not, ...it isgp diſparagement to the diſciples of Chriſt to be catechifed.
Chriſt inviteñms to ſeek to him for inſtruction, and miniſters ſhould proffer
their ſeryice to thoſe who, have any good queſtion to aſk concerning what
they have heard. (2.) They anſwered him, Tea, Lords and we have
yeaſon to believe they ſaid true, becauſe, when they did not underſtand,
they aſked for an explication, v. 36. And the expoſition of that parable
was a key to the reſt. º, Note, The right underſtanding of one good ſer-
mon, will very much help us to underſtand another; for good truths
mutually explain and illuſtrate one another; and knowledge is eaſy to him
that understandeth.
2: The ſcope of the parable itſelf was to give his approbation and
commendation of their proficiency. Note, Chriſt is ready to encourage
willing learners in his ſchool, though they are but weak; and to ſay,
Well done, well ſaid.
(1.) He commends them as ſcribes inſtructed unto the kingdom of hea-
ven. They were now learning that they might teach, and the teachers
among the Jews were the Scribes. Ezra, who prepared his heart to teach
in Iſrael, is called a reqdy ſcribe, Ezra 7. 6, 10. Now a ſkilful, faithful,
miniſter of the goſpel is a ſcribe too, but for diſtinčtion, he is called a
feribe inſtructed unto the kingdom of heaven, well-verſed in the things of
the goſpel, and well able to teach thoſe things. Note, [I.]. Thoſe who
are to inſtruct others, have need to be well inſtrućted themſelves. If the
prieſt’s lips muſt keep knowledge, his head muſt firſt have knowledge.
§ The inſtruction of a goſpel-miniſter muſt be in the kingdom of hea-
ven, that is it about which his buſineſs lies. A man may be a great phi-
loſopher and politician, and yet, if not inſtructed to the kingdom of hea-
ven, he will make but a bad miniſter.
(2.) He compares them to a good houſeholder, who brings forth out
of his treaſure things new and old ; fruits of laſt year’s growth and this
year’s gathering, abundance and variety, for the entertainment of his
friends, Cant. 7. 13. See here, [1..] What ſhould be a miniſter’s furni-
ture, a treaſure of things new &nd old. Thoſe who have ſo many and
various occaſions, need to ſtock themſelves well in their gathering days
with truths new and oki, out of the Old Teſtament and out of the New ;
st MATTHEw, XIII.
| belief.
with ancient and modern improvements, that the man of God may be
#horoughly furnished, 2 Tim. 3. 16, 17. Old experiences and new obſer-
rations, all have their uſe ; and we miſt not content ourſelves with old
diſcoveries, but muſt be adding new. Live and learn. [2.] What uſe
he ſhould make of this furniture ; he ſhould bring forth : laying up is in
order to laying out, for the benefit of others. Sic vos non volis–Tou
are to lay up, but not for yourſelves. Many are full, but they have no
vent ; (Job 32, 19.) have a talent, but they bury it ; ſuch are unpro-
fitable ſervants; Chriſt himſelf received that he might give; ſo muſt
|
we, and we ſhall have more. In bringing forth things, new and old do
beſt . ; old truths, but new methods and expreſſions, eſpecially
new affections.
53. And it came to paſs that when Jeſus had finiſhed ||
The Poverty of Chriſt's Relations.


theſe parables, he departed thence. 54. And when he
was come into his own country, he taught them in their
ſynagogue, inſomuch that they were aſtoniſhed, and ſaid,
Whence hath this man this wiſdom, and theſe mighty
works? 55. Is not this the carpenter’s ſon 2 is not his
mother called Mary 2 And his brethren, James, and Joſes,
| and Simon, and Judas? 56. And his ſiſters, are they not
all with us : Whence then hath this man all theſe
things 57. And they were offended in him. But Jeſus
ſaid unto them, A prophet is not without honour, ſave
in his own country, and in his own houſe. 58. And he
did not many mighty works there, becauſe of their un-
We have here Chriſt in his own country. He went about doing
good, yet left not any place till he had finiſhed his teſtimony there at
that time. His own countrymen had rejećted him once, yet he came to
them again. Note, Chriſt does not take refuſers at their firſt word, but
repeats his offers to thoſe who have often repulſed them. In this, as in
other things, Chriſt was like his brethren ; he had a natural affection to
his own country; Patriam quisque amat, non quia pulchram, ſed quitº
Juam—Every one loves his country, not becauſe it is beautiful, but becauſe:
it is his own. Seneca. His treatment this time was much the ſame as
before, ſcornful and ſpiteful. e
Obſerve, - |
I. How they expreſſed their contempt of him. When he taught them?
in their ſynagogue, they were astonished; not that they were taken with
his preaching, or admired his doćtrine in itſelf, but only that it ſhould
| be his ; looking upon him as unlikely to be ſuch a teacher. Two things
they upbraided him with :
I. His want of academical education. They owned that he had wiſ-
dom, and did mighty works; but the queſtion was, Whence he had them :
For they knew he was not brought up at the feet of their rabbins: he
had never been at the univerſity, nor taken his degree, nor was called of
men, Rabbi, Rabbi. Note, Mean and prejudiced ſpirits are apt to judge
of men by their education, and to inquire more into their riſe than into
their reaſons. “ Whence has this man theſe mighty works P Did he come
honeſtly by them : Has he not been ſtudying the black art?” Thus
they turned that againſt him which was really for him ; for if they had
not been wilfully blind, they muſt have concluded him to be divinely aſ-
fifted and commiſſioned, who without the help of education gave ſuch.
proofs of extraordinary wiſdom and power. - º
2. The meanneſs and poverty of his relations, v. 55, 56. •--
(1.) They upbraid him with his father. Is not this the carpenter’s
ſºn 2 Yes, it is true he was reputed ſo ; and what harm in that No.
diſparagement to him to be the ſon of an honeſt tradeſman. They re-
member not (though they might have known it) that this carpenter was
of the houſe of David, (Luke 1. 27.) a ſon of David; (ck. 1, 20.).
though a carpenter, yet a perſon of honour. Thoſe who are willing to
pick quarrels will overlook that which is worthy and deſerving, and
faſten upon that only which ſeems mean. Some ſordid ſpirits regard
no branch, no not the Branch from the ſtem of Jeſſe, (Iſa-11. 1.) if it
be not the top-branch. ſ
(2.) They upbraid him with his mother; and what quarrel have they
with her Why, truly, his mother is called Mary, and that was a very
common name, and they all knew her, and knew her to be an ordinary
perſon; ſhe was called Mary, not Queen Mary, nor Lady Mary, nor ſo.
imuch as Miſireſ; Mary, but plain Mary; and this is turned to his re-
proach, as if men had nothing to be valued by but foreign extraction,
noble birth, or fplendid titles; poor things to meaſure worth by.
(3.) They upbraid him with his brethren, whoſe names they knew:
and had them ready enough to ſerve this turn ; James, and Joſes, and
Simon, and Judas, good men but poor men, and therefore deſpiſed, and
Chriſt for their ſakes. Theſe brethren, it is probable, were Joſeph’s
children by a former wife; or whatever their relation was to him, they
ſeem to have been brought up with him in the ſame family. And there-
fore of the calling of three of theſe, who were of the twelve, to that ho-
nour (James, Simon, and Jude, the ſame with Thaddeus) we read not
particularly, becauſe they needed not ſuch an expreſs call into acquaint-
ance with Chriſt, who had been the companions of his youth.
(4.) His fiſter's too are all with us ; they ſhould therefore have loved
* ...A ºr • ,
- , - . * t , ) *
- * * , * . . . . . .
him, and reſpected him the more, becauſe he was one of themſelves, but
therefore they deſpiſed him. They were offended in him ; they ſtumbled
at theſe ſtumbling-ſtones, for he was
againſt, Luke 2. 34. Iſa. 8. 14. - -
II. See how he reſented this contempt, v. 57, 58. -
1. It did not trouble his heart. It appears he was not much concerned
at it ; He deſpiſed the ſhame, Heb. 12. 2. Inſtead of aggravating the
affront, or expreſſing an offence at it, or returning ſuch an anſwer to
their fooliſh ſuggeſtions as they deſerved, he mildly imputes it to the
common humour of the children of men, to undervalue excellencies that
are cheap, and common, and home-bred. It is uſually ſo. A prophet is
not without honour,ſave in his own country. Note, (1.) Prophets ſhould
have honour paid them, and commonly have ; men of God are. great
men, and men of honour, and challenge reſpect. It is ſtrange indeed if
prophets have not honour.
monly leaſt regarded and reverenced in their own country, nay and ſome-
times are moſt envied. Familiarity breeds contempt. . . . . *-
, 2. It did for the preſent, (to ſpeak with reverence,) in effect, tie his
hands; He did not many mighty works there, becauſe of their unbelief.
Note, Unbelief is the great obſtruction to Chriſt’s favours. All things
are in general poſſible to God, (ch. 19. 26.) but then it is to him that # tº
lieves as to the particulars, Mark 9. 23. The goſpel is the power of God
unto ſalvation, but then it is to every one that believes, Rom. 1. 16. So
that if mighty works be not wrought in us, it is not for want of power
or grace in Chriſt, but for want of faith in us.. . By grace ye are ſaved,
and that is a mighty work, but it is through faith, Eph. 2. 8. . . . . .
ſet for a ſign that should be ſpoken
CHAP. XIV. . . .
John the Baptist had ſaid concerning Christ, He muſt increaſe, but I muſt
decreaſe, John 3.30. The morning-star is here diſappearing, and the
Sun of righteouſneſs riſing to his meridian lustre. Here is, J. The mar-
tyrdom of John ; his impriſonment for his faithfulneſs to Herod, (v.
i....5.) and the beheading of him to pleaſe Herodias, v. 6..12. II.
The miracles of Christ. 1. His feeding five thouſand men that came to
him to be taught, with five loaves and two fishes, v. 13.21. 2. Christ's
walking on the water to his diſciples in a storm, v. 22.33.- 3. His
Healing the ſick with the touch of the hem of his garment, v. 34.36.
Thus he went forth, thus he went on, conquering and to conquer, or
rather, curing and to cure. - . .
I. T that time Herod the tetrarch heard of the fame
of Jeſus, 2. And ſaid unto his ſervants, This is
John the Baptiſt, he is riſen from the dead, and therefore
mighty works do ſhew forth themſelves in him. 3. For
Herod had laid hold on John, and bound him, and put
him in priſon for Herodias' ſake, his brother Philip's wife.
4. For John ſaid unto him, It is not lawful for thee to
have her. 5. And when he would have put him to death,
The feared the multitude, becauſe they counted him as a
rophet. 6. But when Herod's birth-day was kept, the
ſlaughter of Herodias danced before them, and pleaſed He-
rod. 7. Whereupon he promiſed with an oath to give
her whatſoever ſhe would aſk. 8. And ſhe, being before
inſtrućted of her mother, ſaid, Give me here John Baptiſt’s
head in a charger. 9. And the king was ſorry : never-
theleſs, for the oath’s ſake, and them which ſat with him
at meat, he commanded it to be given her. 10. And he
ſent, and beheaded John in the priſon. 11. And his head
was brought in a charger, and given to the damſel; and
{he brought it to her mother, 12. And his diſciples came,
and took up the body, and buried it, and went and told
Jeſus. - -- . . .
We have here the ſtory of John’s martyrdom. Obſerve,
I. The occaſion of relating this ſtory here, v. 1, 2. Here is,
1. The account brought to Herod of the miracles, which Chriſt
wrought. Herod, the tetrarch or chief governor of Galilee, heard ºf
the ſame of Jeſus. At that time, when his countrymen ſlighted him,
VoI. IV. No. 76. - -
...” ..ST. MATTHEW, XIV.
| heard the fame of him.
i.
(2.) Notwithſtanding this, they are com-
The Martyrdom of John the Baptiſt.
upon the account of his méanneſs and obſcurity, he began to be famous
at court.: Note, God will honour thoſe that are deſpiſed for his ſake, '
And the goſpel, like the ſea, gets in one place what it loſes in another?
Chriſt, had now been preaching and working miracles above two years;
yet, it ſhould ſeem, Herodihad not heard of him till now, and now only
1. Note, It is the unhappineſs of the great ones of
the world, that they are moſt out of the way of hearing the beſt things;
(1 Cor. 2.8.) which none of the princes ºf this world knew, (I Cor. 1, 26.
Chriſt’s diſciples were now ſent abroad to preach, and to work miracles in
his name, and this ſpread the fame of him more than ever; which was
an ºtion of the ſpreading of the goſpel by their means after his aſ-
Cenſ1071. • * w ... • * . .
2. The conſtrućtion he puts upon this; (v. 2.) He ſaid to his ſervants
that told him of the fame of Jeſus, Asſure as we are here, this is John
the Baptist, he is riſen from the dead. Either the leaven of Herod was
not Sadduciſm, for the Sadducees ſay, There is no reſurrection f (A&ts
23. 8.) or elſe Herod's guilty conſcience (as is uſual with atheiſts) did
at this time get the maſtery of his opinion, and now he concludes, whe-
ther there be a general reſurre&tion or no, that John Baptist is certainly
riſen, and therefore mighty works do shew forth themſelves in him. John,
while he lived, did no miracles ; (John 10, 41.) but Herod concludes,
that, being riſen from the dead, he is clothed with a greater power than
he had while he was living. And he very well calls the miracles he ſup:
poſed him to work, not his mighty warks, but mighty works shewing forth
themſelves in him. Obſerve here concerning Herod, - -
}. (I.) How he was diſappointed in what he intended by beheading
*
| || John. He thought if he...could get that troubleſome fellow out of the
way, he might go on, his fins, undiſturbed and unsontrolled; yet no
fooner is that .#. than he hears of Jeſus and his diſciples preaching
the ſame pure doćtrine that John preached; and, which is more, even.
the diſciples confirming it by miracles in their Maſter's name. . Note,
Miniſters may be filenced, and impriſoned, and baniſhed, and ſlain, but
the word of God cannot be run down. The prophets live not for ever,
but the word takes hold, Zech. 1. 5, 6. See 2 Tim. 2.9. Sometimes
God raiſes up many faithful miniſters out of the aſhes of one. This hope
there is of God’s trees, though they be cut down, Job 14. 7...9. -
(2.) How he was filled with cauſeleſs fears, merely from the guilt of
his own conſcience... Thus blood cries, not only from the earth on which
it was ſhed, but from the heart of him. that ſhed it, and makes him
Magor-miſabib-A terror round about, a terror to himſelf. A guilty
conſcience ſuggeſts every thing that is frightful, and, like a whirlpool,
gathers all to itſelf that comes near it. Thus the wicked flee when none
purſue 5 (Prov. 28. 1.) are in great fears, where no fear is, Pſ. 14.5,
Herod, by a little inquiry, #: have found out that this Jeſus was in
being long before John Baptiſt’s death, and therefore could not be Jo-
hannes redivivus—John reſtored to life; and ſo he might have undeceived
himſelf; but God juſtly left him to this infatuation. - * -
. (3.) How, notwithſtanding this, he was hardened in his wickedneſs;
for though he was convinced that John was a prophet, and one owned
of God, yet he does not expreſs the leaſt remorſe or ſorrow for his fin in
putting him to death. The devils believe and tremble, but they never
believe and repent. Note, There may be the terror of ſtrong convićtions,
where there is not the truth of a ſaving converſion.
II. The ſtory itſelf of the impriſonment and martyrdom of John.
Theſe extraordinary ſufferings of him who was the firſt preacher of the
goſpel, plainly ſhew that bonds and afflićtions will abide the profeſſors of
it. As the firſt Old Teſtament ſaint, ſo the firſt New Teſtament miniſ-
ter, died a martyr, And if Chriſt’s forerunner was thus treated, let net
his followers expect to be careſſed by the world. Obſerve here,
1. John's faithfulneſs in reproving Herod, v. 3, 4. . Herod was one
of John's hearers, (Mark 6. 20.) and therefore John might be the more
bold with him. Note, Miniſters, who are reprovers by office, are eſpe-
cially obliged to reprove thoſe that are under their charge, and not to
ſifter ſºn upon them ; they have the faireſt opportunity of dealing with
them, and with them may expe&t the moſt favourable acceptance.
The particular fin he reproved him for, was, marrying his brother
Philip's wife, not his widow, (that had not been ſo criminal,) but his
wife. Philip was now living, and Herod inveigled his wife from him,
and kept her for his own. Here was a complication of wickedneſs,
adultery, inceſt, befide the wrong done to Philip, who had had a child
by this woman; and it was an aggravation of the wrong, that he was
his brother, his half brother by the father, but not by the mother: See
Pſ, 50.20. For this fin John reproved him ; not by tacit and oblique
terms, but in plain terms, It is ºlawful for thee to have her. He charges
- h
ST, MATTHEW, XIV.
it upon him as a fin ; not, It is hot honourable, or, It is not ſafe, but, It iſ
is not lawful; theftrifulneſs of fin, as it is the tranſgreſſion of the law, is
the *:::::: ºft #. Herod’s own º #... fin,
and therefore John Baptiſt tells him of this particularly. Note, (1.)
That which by the law of God is unlawful to other people, is by the
fame law unlawful to princes and the greateſt of men. They who rule
over men muſt not forget that they are themſelves but men, and ſubjećt
to Göd. “It is not lawful fºr thee, any more than for the meaneſt ſub-
jećt thou haſt, to debauch another man’s wife.” . There is no preroga-
tive, no, not for the greateſt and moſt arbitrary kings, to break the laws
of God. ...} If princes and great men break the law of 'God, it is very
fit they ſhould be told of it by proper perſons, and in a proper manner.
As they are not above the commands of God’s word, ſo they are not
above the reproofs of his miniſters. It is not fit indeed to ſay to a
king, Thóu art Belial, (Job'84. 18.) ary more than to call a brother
Rača, or thou fool; it is not fit while they keep within the ſphere of ſaints, Rev. 17. 5, 6. Herodias contrived how to bring about the mur-
their own authority, to arraign them. But it is fit that, by thoſe
whoſe office it is, they ſhould be told what is unlawful, and told with
application, Thou art the man ; for it follows there, (v. 19.) that God
(whoſe agents and ambaſſadors faithful miniſters are) acceptetl not the
perſons of princes, nor regardeth the rich more than the poor.
2. The impriſonment of John for his faithfulneſs, v. 3. Herod laid ||
hold on John when he was going on to preach and baptize, put an end
to his work, bound him, and put him in priſºn; partly to gratify his own
revenge, and partly to pleaſe Herodias, who of the two ſeemed to be
moſt incenſed againſt him ; it was for her fake that he did it. Note,
(1.) Faithful reproofs, if they do not profit, uſually provoke; if they
do not do good, they are reſented as affronts, and they that will not bow
to the reproof, will fly in the face of the reprover and hate him, as Ahab
hated Micaiah, 1 Kings 22. 8. See Prov. 9.8.-15. 10, 12. Veritas
odium parit—Truth produces hatred. (2.) It is no new thing for God’s
miniſters to ſuffer ill for doing well. Troubles abide thoſe moſt that are
moſt diligent and faithful in doing their duty, Aćts 20. 20, 23. It was
ſo with the Old Teſtament prophets, ſee 2-Chron. 16. 10,-24, 20, 21.
Perhaps ſome of John’s friends would blame him as indiſcreet in .#
Herod, and tell him he had better be filent than provoke Herod, whoſe
charaćter he knew very well, thus to deprive him of his liberty; but
away with that diſcretion that would hinder men from doing their duty
as magiſtrates, miniſters, or chriſtian friends; I believe John’s own heart
did not reproach him for it, but this teſtimony of his conſcience for him
made his bonds eaſy, that he ſuffered for well-doing, and not as a buſy-
body in other men’s matters, 1 Pet. 4. 15.
3. The reſtraint that Herod lay under from further venting of his rage
againſt John, v. 5.
‘(1.) He would have put him to death. Perhaps that was not intended
at firſt when he impriſoned him, but his revenge by degrees boiled up to
that height. Note, The way offin, eſpecially the fin of perſecution, is
down-hill; and when once a reſpect to Chriſt’s miniſters is caſt off and
broken through in one inſtance, that is at length done, which the man
would ſooner have thought himſelf a dog than to have been guilty of,
2 Kings 8, 13. - - t
(2.) That which hindered him was his fear of the multitude, becauſe
thcy counted John as a prophet. It was not becauſe he feared God, (if
the fear of God had been before his eyes he would not have impriſoned
him,) nor becauſe he feared John, though formerly he had had a reverence
for him, (his luſt had overcome that,) but becauſe he feared the people;
he was afraid for himſelf, his own ſafety, and the ſafety of his govern-
ment, his abuſe of which he knew had already rendered him odious to the
people, whoſe r ‘ntments being ſo far heated already, would be apt,
tipon ſuch a pro cation as the putting of a prophet to death, to break
out into a flame. Note, [1..] Tyrants have their fears. Thoſe who
are, and affect to be, the terror of the mighty, are many times the greateſt
terrors of all to themſelves; and when they are moſt ambitious to be
feared by the people, are moſt afraid of them. [2.] Wicked men are
reſtrained from the moſt wicked pračtices, merely by their ſecular in-
tereſt, and not by any regard to God. A concern for their eaſe, credit,
wealth, and ſafety, being their reigning principle, as it keeps them from
many duties, ſo it keeps them from many fins, which otherwiſe they
would not be reſtrained from ; and this is one means by which finners are
kept from being overmuch wicked, Eccl. 7. 17. The danger of fin that
appears to ſenſe, or to fancy only, influences men more than that
which appears to faith. Herod feared that the putting of John to
'death might raiſe a mutiny among the people, which it did not ; but he
wever feared it might raiſe a rºutiny in his own conſcience, which it did, |
N
N
The Martyrdom of John the Baptiſt.
v. 2. Men fear being hanged for that which they do not fear being
damned for.

4. The contrivance of bringing John to his death. Long he lay in
| priſon ; and, againſt the liberty of the ſubjećt, (which, bleſſed be God,
is ſecured to us of this nation by law,) might neither be tried nor bailed.
ii. It is computed that he lay a year and a half a cloſe priſoner, which was
about as much time as he had ſpent in his public miniſtry, from his firſt
entrance into it. Now here we have an account of his releaſe, not by
any other diſcharge than death, the period of all a good man’s troubles,
that brings the priſoners to reſt together, ſo that they hear not the voice
of the oppreſſor, Job 3. 18. º * -
3. Herodias laid the plot; her implacable revenge thirſted after John's
blood, and would be ſatisfied with nothing leſs. Croſs the carnal ap-
petites, and they turn into the moſt barbarous paſſions ; it was a woman,
a whore, and the mother of harlots, that was drunk with the blood of the
der of John ſo artificially as to ſave Herod’s credit, and ſo to pacify the
people. A ſorry excuſe is better than none. But I am apt to think,
that if the truth were known, Herod was himſelf in the plot; and, for
all his pretences of ſurpriſe and ſorrow, was privy to the contrivance, and
knew before what would be aſked. And his pretending his oath, and
reſpe&t to his gueſts was all but ſham and grimace. But if he were-tre-
panned into it ere he was aware, yet becauſe it was the thing he might
have prevented, and would not, he is juſtly found guilty of the whole
contrivance. Though Jezebel bring Naboth to his end, yet if Ahab
take poſſeſſion, he hath killed. So, though Herodias contrive the be-
heading of John, yet, if Herod conſent to it, and take pleaſure in it, he
is not only an acceſſary, but a principal murderer, Well, the ſcene
being laid behind the curtain, let us ſee how it was ačted upon the ſtage,
and in what method. Here we have, . .
(1.) The humouring of Herod by the damſel’s dancing upon his
birth-day. It ſeems, Herod’s birth-day was kept with ſome ſolemnity ;
in honour of the day, there muſt needs be, as uſual, a ball at court; and,
to grace the ſolemnity, the daughter of Herodias danced before them;
who being the queen’s daughter, it was more than ſhe ordinarily conde-
ſcended to do. Note, Times of carnal mirth and jollity are convenient
times for carrying on bad deſigns againſt God’s people. When the king
was made ſick with bottles of wine, he stretched out his hand with ſtorners,
(Hof 7.5.) for it is part of the ſport of a fool to do miſchief, Prov.
10. 23. The Philiſtines, when their heart was merry, called for Samſon
to abuſe him. The Pariſian maſſacree was at a wedding. This young
| lady’s dancing pleaſed Herod. We are not told who danced with her,
but none pleaſed Herod like her dancing. Note, A vain and graceleſs
| heart is apt to be greatly in love with the luſts of the fleſh and of the eye,
| and when it is ſo, it is entering into further temptation; for by that Ša.
tan gets and keeps poſſeſſion. See Prov. 23. 31, 33. Herod was now
in a mirthful mood, and nothing was more agreeable to him than that
which fed his vanity.
º ) The raſh and fooliſh promiſe which Herod made to this wanton
girl, to give her whatſoever ſhe would aſk; and this promiſe confirmed
with an oath, v. 7. It was a very extravagant obligation which Herod
here entered into, and no way becoming a prudent man that is afraid of
being ſhared in the words of his mouth, (Prov. 6. 2.) much leſs a good
man that fears an oath, Eccl. 9. 2. To put this blank into her hand,
and enable her to draw upon him at pleaſure, was too great a recompenſe
for ſuch a ſorry piece of merit; and, I am apt to think, Herod would
not have been guilty of ſuch an abſurdity, if he had not been inſtructed
of Herodias, as well as the damſel. Note, Promiſſory oaths are inſharing
things, and, when made raſhly, are the produćts of inward corruption,
and the occaſions of many temptations. Therefore ſwear not ſo at all, left
thou have occaſion to ſay, It was an error, Eccl. 5, 6. &
(3.) The bloody demand the young lady made of John the Baptiſt’s
head, v. 8. She was before inſtructed of her mother. Note, The caſe
of thoſe children is very ſad, whoſe parents are their counſellors to do
wickedly, as Ahaziah’s ; (2 Chron. 22. 3.) who inſtruct them and en-
courage them in fin, and ſet them bad examples; for the corrupt nature
| will ſooner be quickened by bad inſtructions than reſtrained and morti-
fied by good ones. Children ought not to obey their parents againſt the
Lord, but, if they command them to fin, muſt ſay, as Levi did to father
| and mother, they have not ſeen them.
Herod having given her her commiſſion, and Herodias her inſtrućtions,
ſhe requires John the Baptiſt’s head in a charger. Perhaps Herodias
feared left Herod ſhould grow weary. of her, (as luſt uſeth to nauſeate
and be cloyed,) and then would make John Baptiſt’s reproof a pretence
ST, MATTHEw, xiv.
The Martyrdom of John the Baptiſt.
l
to diſmiſs her: to prevent which ſhe contrives to harden Herod in it, by H fall a ſacrifice to the reſentments of animperious, whoriſh, womati. Thus
engaging him in the murder of John, John muſt be beheaded then, that
is the death by which he muſt glorify God; and becauſe it was his who
died firſt after the beginning of the goſpel, though the martyrs died va-
rious kinds of deaths, and not ſo eaſy and honourable à6this, yet this is put
for all the reſt, Rev. 20. 4. where we read of the ſouls of thoſe that were
beheaded for the witneſs of Jeſus. Yet this is not enough, the thing muſt
be humoured too, and not only a revenge, but a fancy, muſt be gratified ;
it muſt be given her here in a charger, ſerved up in blood, as a diſh of
meat at the feaſt, or ſauce to all the other diſhes; it is reſerved for the
third courſe, to come up with the rarities. He muſt have no trial, no
public hearing, no forms of law or juſtice muſt add ſolemnity to his
death ; but he is tried, condemned, and executed in a breath.
well for him he was ſo mortified to the world that death could be no ſur-
priſe to him, though ever ſo ſudden. It muſt be given her, and ſhe will
reckon it a recompenſe for her dancing, and deſire no more. -
(4.) Herod’s grant of this demand ; (v. 9.) The king was ſºrry, at
given her. Here is,
[1..] A pretended concern for John. The king 700S Jory. Note,
Many a man fins with regret, that never has any true regret for his fin;
is ſorry to fin, yet is utterly a ſtranger to godly ſorrow ; fins with reluc-
tancy, and yet goes on to fin. Dr. Hammond ſuggeſts, that one reaſon
ef Herod’s ſorrow was, becauſe it was his birth-day feſtival, and it would
be an ill omen to ſhed blood on that day, which, as other days of joy,
uſed to be graced with ačts of clemency :: Matalem collinus, tacete lites—
We are celebrating the birth-day, let there be no contentions.
[2.] Here is a pretended conſcience of his oath, with a ſpecious ſhew
of honour and honeſty; he muſt needs do ſomething, for the oath’s ſake.
Note, It is a great miſtake, to think that a wicked oath will juſtify a
wicked ačtion. It was implied ſo neeeſſarily, that it needed not be
expreſſed, that he would do any thing for her that was lawful and honeſt;
and when ſhe demanded what was otherwiſe, he ought to have declared,
and he might have done it honourably, that the oath was null and void,
and the obligation of it ceaſed. No man can lay himſelf under an obli-
gation to fin, becauſe God has already ſo ſtrongly obliged every man
againſt fin. l
Herod yielding, not ſo much for the ſake of the oath, but becauſe it was
public, and in compliment to them that ſat at meat with him ; he granted
the demand, that he might not ſeem, before them, to have breken his en-
gagement. Note, A point of honour goes much further with many
than a point of conſcience. Thoſe who fat at meat with him, probably,
were as well pleaſed with the damſel’s dancing as he, and therefore
would have her by all means to be gratified in a frolic, and perhaps were
as wiłling as ſhe to ſee John the Baptiſt’s head off. However, none of
them had the honeſty to interpoſe, as they ought to have done, for the
preventing of it, as Jehoiakim’s princes did, Jer. 86. 25. If ſome of
the common people had been here they would have reſcued this Jona-
than, as 1 Sam. 14. 45. - -
[4.] Here is a real malice to John, at the bottom of this conceſſion,
or elſe he might have found out evaſions enough to have gotten clear of
His promiſe. Note, Though a wicked mind never wants an excuſe, yet
the truth of the matteris, that every man is tempted, when he is drawn aftale
of his own lufts, and enticed, Jam. 1. 14. Perhaps Herod preſently re-
fle&ting upon the extravagance of his promiſe, on which ſhe might ground a
demand of ſome vaſt ſum of money, which he loved a great deal better than |
John the Baptiſt, was glad to get clear of it ſo eafily ; and therefore im-
mediately iſſues out a warrant for the beheading of John the Baptiſt, it
fhould ſeem not in writing, but only by word of mouth ; ſo little account
is made of that precious life; he commanded it to be given her. *
(5.) The execution of John, purſuant to this grant; (v. 10.) He
ſeni and beheaded John in the priſon. It is probable the priſon was very
near, at the gate of the palace ; and thither an officer was ſent to cut off
the head of this great man. He muſt be beheaded with expedition, to
gratify Herodias, who was in a longing condition till it was done. It
was done in the night, for it was at ſupper-time, after ſupper it is Hikely.
It was done in the priſon, not at the uſual place of execution, for fear of
an uproar. A great deal of innocent blood, of martyrs’ blood, has thus
been huddled up in corners, which, when God comes to make inquiſition
for blood, the earth ſhall diſcloſe, and ſhall no more cover, Iſa. 26. 21.
Pſ. 9. 12. - - -
Thus was that voice filenced, that burning and ſhining light ex-
tinguiſhed; thus did that prophet, that Elias, of the New Teſtament,
* | *
It was if
| her, ſhe gave herſelf the barbarous diverſion of prickin
did ſhe, who was great in the fight.of the Lord, die as a fool dieth, *is
hands were %.and his feet put into ſetters; and as a man filleth before.
wicked men, ſo he fell, a true martyr to all intents and purpoſes; dying,
though got for the profeſſion of his faith, yet for the performance of his
duty. However, though his work was ſoon done, it was dome, and his
testimony finished, for § then none of God’s witneſſes are flain.” And
God brought this good out of it, that hereby his diſciples, who, while he
lived, though in priſon, kept cloſe to him, now after his death heartily.
cloſed with Jeſus Chriſt. . . . . : , + . . . . . r
5. The diſpoſal of the poor remains of this bleſſed ſaint and martyr,
The head and body being ſeparated, . . . - ,
{1.) The damſel brought the head Îh triumph to her mother, as a
trophy of the vićtory of her malice and revenge, ºv. 11. Jºram a
Ruffºn, relates, that when Hengdiag had John the Baptiſt's head brough;
the tongue with
% ! |a|needle, as Fulvia did Tully's. . Note, Bloody minds are pleaſed with
leaſt took on him to be ſo, but for the oath’s ſake, he commanded it to be
bloody fights, which thoſe of tender ſpirits ſhrink and tremble at. Some-
times the inſatiable rage of bloody perſecutors has fallen upon the dead:
bodies of the ſaints, and made ſport with them, Pſ. 79. 2. When the
witneſſes are ſlain, they that dwell on the earth rejoice over them, and make
ºnerry, Rev. 11. J.O. %. 14. 4, 5. º . . . -
(2.) The diſciples buried the body, and brought the news in tears to
our lord Jeſus. The diſciples of John had faſted often while their
t
-
| maſter was in priſon, their bridegroom was taken away from them, and
they prayed earneſtly for his deliverance, as the church did for Peter’s,
A&ts 12. 5. They had free acceſs to him in priſon, which was a come
fort to them, but they wiſhed to ſee him at liberty, that he might preach
to others; but now on a ſudden all their hopes are daſhed." Diſciples
weep and lament, when the world rejoices. Let us ſee what they did.
[1..] They buried the body. Note, There is a reſpećt owing to the
ſervants of Chriſt, not only while they live, but in their bodies and
memories when they are dead. Concerning the two firſt New Teſtament
martyrs, it is particularly taken notice of, that they were decently buried.
John the Baptiſt by his diſciples, and Stephen by devout men : (A&ts.
8. 2.) yet there was no enſhrining of their bones or other relics, a piece
- - | of ſuperſtition which ſprung up ſong after, when the enemy had ſowed
[3.] Here is a real baſeneſs in compliance with wicked companions.
tares. That over-doing, in reſpect to the bodies of the ſaints, is undo-
ing ; though they are not to be vilified, yet they are not to be deified.
[2.] They went and told Jeſus; not ſo much that he might ſhift for
his own ſafety, (no doubt he heard it from others, the country rang of
it,) as that they might receive comfort from him, and be taken in among
his diſciples. Note, First, When any thing ails us, at any time, it is
our duty and privilege to make Chriſt acquainted with it... It will be a
relief to our burthened ſpirits to unboſom ourſelves to a friend we may
be free with. Such a relation dead or unkind, ſuch a comfort loſt or
imbittered, go and tell Jeſus, who knows already, but will know from us
the trouble of our ſouls in adverſity. Secondly, We muſt take heed, left
our religion and the profeſſion of it die with our miniſters ; when John
was dead, they did not return every man to his own, but reſolved to
abide by it ſtill. When the ſhepherds are ſmitten, the ſheep need not be
feattered while they have the great Shepherd of the ſheep to go to, who
is ſtill the ſame, Heb. 13, 8, 29. The removal of miniſters ſhould bring
us nearer to Chriſt, into a more immediate communion with him. Thirdly,
Comforts, otherwiſe highly valuable, are ſometimes. therefore taken from
us, becauſe they come between us and Chriſt, and are apt to carry away
that love and eſteem which are due to him only ; John had long fince di-
re&ted his diſciples to Chriſt, and turned them over to him, but they ''
could not leave their old maſter while he lived ; therefore he is removed
that they may go to Jeſus, whom they had ſometimes emulated and en-
vied for John’s ſake. He is better to be drawn to Chriſt by want and
loſs than not to come to him at all. If our maſters be taken from out
head, this is our comfort, we have a Maſter in heaven, who himſelf is our
Head:- - -
Joſephus mentions this ſtory of the death of John the Baptiſt. (Anti-
quit. lib. 18. cap. 7.) and adds, that a fatal deſtruction of Herod’s army
in his war with Arétas, king of Petrea, (whoſe daughter was Herod’s
wife, whom he put away to make room for Herodias,) was generally
confidered, by the Jews, to be a juſt judgment upon him, for putting
John the Baptiſt to death. Herod having, at the inſtigation of Hero-
dias, diſobliged the emperor, was deprived of his government, and they
were both baniſhed to Lyons in France; which, ſays Joſephus, was his
juſt puniſhment for hearkening to her ſolicitations. And, laſtly, it is
‘ſtoried of this daughter of Herodias, that going over the ice in winter,
&
* .
t * ,
** -. * * : * , 1.42% 3) i:"…I.TV, ii "." ºil.’
the ice broke, aid ſhe ſlipt in up to her, neck, which was cutthrough by
the ſharpneſs of the ice. God requiring her head (ſays Dr. Whitby)
for that of the Baptiſt, which, if true, was a remarkable providence. `
. . . . - '. x - - . . . *g
*
13. When Jeſus heard of it, he departed thence by ſhip
into a deſert place, apart: and when the people had heard |
thereof, they followed him on foot-out of the cities. 14.
|ing on, the diſciples moved it to, Chriſt to ſend the multitude away;
And Jeſus went forth, and ſaw a great multitude, and was
moved with compaſſion toward them, and he healed their]
ſick. , 15. And when it was evening, his diſciples came to
him, ſaying, This is a deſert place, and the time is now
paſt: ſend the multitude away, that they may go into the
villages, and buy themſelves vićtuals. 16. But Jeſus ſaid
into them, they need not depart, give ye them to eat.
17. And they ſaid unto him, We have here but five loaves,
and two fiſhes. 18. He ſaid, Bring them hither to me.
>19. And he commanded the multitude to fit down on the
#. and took the five loaves, and the two fiſhes, and
ooking up to heaven, he bleſſed, and brake, and gave the
loaves to his diſciples, and the diſciples to the multitude.
20. And they did all eat, and were filled: and they took
up of the fragments that remained, twelve baſkets full.
21.’ And they that had eaten were about five thouſand
men, beſide women and children. n
. This paſſage of ſtory, concerning Chriſt’s feeding five thouſ&nd men
with five loaves and two fishes, is recorded by all the four evangeliſts,
which very few, if any, of Chriſt’s miracles are ; this intimates that there
is ſomething in it worthy of ſpecial remark. Obſerve,
I. The great reſort of people to Chriſt, when he was retired into a
deſert place, v. 13. He withdrew into privacy when he heard not of
John's death, but of the , thoughts Herod had concerning him, that
he was John the Baptist riſen from the dead, and therefore ſo feared,
by Herod as to be hated; he departed further off, to get out of Herod’s
juriſdićtion. . Note, In times of peril, when God opens a door of
eſcape, it is lawful to flee for our own preſervation unleſs we have
forme ſpecial call to expoſe ourſelves, Chriſt’s hour was not $yet come,
and therefore he would not thruſt himſelf upon ſuffering.
have ſecured himſelf by divine power, but becauſe his life was intended
for an example, he did it by human prudence; he departed by ſhip. But
a city on a hill cannot be hid; when the people heard it, they followed him .
on foot from all parts. Such an intereſt Chriſt had in the affections of
the multitude, that his withdrawing from them did but draw them after
him with ſo much the more eagerneſs. Here, as often, the ſcripture was
..fulfilled, that unto him shall the gathering of the people be. It ſhould
ſeem, there was more crowding to Chriſt after John’s martyrdom than
before. Sometimes the ſufferings of the ſaints are made to further the
goſpel, (Phil. 1, 12.) and “the blood of the martyrs is the ſeed of the
church.” Now John’s teſtimony was finiſhed, it was recolle&ted, and
more improved than ever. Note, 1. When Chriſt and his word withdraw
from us, it is beſt for us (whatever fleſh and blood may objećt to the
contrary) to follow it, preferring opportunities for our ſouls before any
‘ſecular advantages whatſoever. When the ark removes, ye shall remove,
He could ||
r
St. MATTHEw; xiv.
The Miracle of the Loaves and Fiſhes.

iſions failinot. 39He did not only pity them, but he helped them:
many of them were ſé, and he, in compaſſion to them, healed them ; for
| he came into the world'to be the great Healer. ' After a while, they
k
were all hungry, and he, in compaſſion to them, fed them. Note,
In all the favours Chriſt ſhews, to us, he is moved with compaſſion, Iſa.
| 63. 9. - - -
and go after it, Joſh. 3. 3. 2. Thºſe that truly deſire the ſincere milk of the
word, will not ſtick at the difficulties they may meet with in their attend-
ance on 1t.
net only tolerable, but deſirable; i
‘51.3.−4]. 19, 20. 4. * * * . . . * ,
II. The tender compaſſion of our Lord Jeſus toward thoſe who thus
followed him, v., 14. 1. He went forth, and appeared publicly among
them. Though he retired for his own ſecurity, and his own repoſe, yet
he went forth from his retirement, when he ſaw people defirous to hear
him, as one willing both to toil himſelf, and to expoſe himſelf, for the
good of ſouls; for even Chriſt pleaſed not himſelf. 2. When he ſaw the
multitude, he had compºſion on then. Note, The fight of a great multi-
tude may juſtly move compaſſion. To ſee a great multitude, and to
think how many precious, immortal, ſouls here are, the greateſt part of
which, we have reaſon to fear, are negle&ted agd ready to periſh, would
grieve one to the heart. None like Chriſt for pity to ſouls, his compgſ:
t, makes the wilderneſs an Eden, Iſa.
The preſence of Chriſt and his goſpel makes a deſert place
III. The motion which the diſciples made for the diſmiſſing of the con-
gregation, and Chriſt's ſetting afide the motion. ... l. The evening draw-
they thought there was a good day’s work done, and it was time to diſ-
perſe. Note, Chriſt’s diſciples are often more careful to ſhew their diſ-
cretion, ... than to ſhew their zeal; and their abundant conſideration,
rather than theirzabundant affection in the things of God, 2. Chriſt
would not diſmiſs them hungry as they were, nor detain them longer
without meat, nor put-them upon the trouble and charge of buying meat
for themſelves, but orders his diſciples to provide for them. Chriſt all
along expreſſed more tenderneſs toward the people than his diſciples did ;
for what are the compaſſions of the moſt merciful men, compared with
the tender mercies of God in Chriſt 2 See how loath Chriſt is to part with
thoſe who are reſolved to cleave to him They need not depart. Note,
Thoſe who have Chriſt, have enough, and need not depart to ſeek a hap-
pineſs and livelihood in the creature ; they that have made ſure of the
one thing needful, need not be cumbered about much ſerving nor will-
Chriſt put his willing followers upon a needleſs expenſe, but will make
their attendance cheap to them. . * - • *
But if they be hungry, they have need to depart, for that is a neceſſity
which has no law, therefore give you them to eat. Note, The Lord is
for the body, it is the work of his hands, it is part of his purchaſe; he
was himſelf clothed with a body, that he might encourage us to depend
upon him for the ſupply of our bodily wants. But he takes a particular
care of the body, when it is employed to ſerve the ſoul in his more im-
| mediate ſervice. If we ſeek first the kingdom of God, and make that our
chief care, we may depend upon God to add other things to us, as far
as he ſees fit, and may caſt all our care of them upon him. Theſe fol-
lowed Chriſt but for a trial, in a preſent fit of zeal, and yet Chriſt took
this care of them ; much more will he provide for thoſe who follow him
fully. • * - &
- #. The ſlender proviſion that was made for this great multitude ;
and here we muſt compare, the number of invited gueſts with the bill of
fare. - , - - *
1. The number of the gueſts was five thouſand men, beſide women and
children; and it is probable the women and children might be as many
as the men, if not more. This was a vaſt auditory that Chriſt preached
to, and we have reaſon to think an attentive auditory; and yet, it ſhould
ſeem, far the greater part, notwithſtanding all this ſeeming zeal and for-
wardneſs, came to nothing; they went off and followed him no more ;
for many are called, but few choſen. We would rather perceive the ac-
ceptableneſs of the word by the converſations, than by the crowds, of
its hearers; though that alſo is a good fight and a good fign.
2. The bill of fare was very diſproportionable to the number of the
gueſts, but five loaves, and two fiſhes. This proviſion the diſciples car-
ried about with them for the uſe of the family, now they were retired
into the deſert. Chriſt could have fed them by miracle, but to ſet us an
example of providing for thoſe of our own houſeholds, he will have their
own camp vićtualled in an ordinary way. Here is neither plenty, nor
variety, nor dainty; a diſh of fiſh was no rarity to them that were fiſher-
men, but it was food convenient for the twelve ; two fiſhes for their
ſupper, and bread to ſerve them perhaps for a day or two : here was no
wine or ſtrong drink; fair water from the rivers in the deſert was the
beſt they had to drink with their meat; and yet out of this Chriſt will
have the multitude fed. Note, Thoſe who have but a little, yet when
the neceſſity is urgent, muſt relieve others out of that little, and that is
the way to make it more. Can God furnish a table in the wilderneſs P
Yes, he can, when he pleaſes, a plentiful table. - -
V. The liberal diſtribution of this proviſion among the multitude;
(v. 18, 19.) Bring them hither to me. Note, The way to have our crea-
ture-comforts comforts indeed to us, is to bring them to Chriſt; for
every thing is ſanétified by his word, and by prayer to him ; that is
likely to proſper and do well with us, which we put into the hands of
our Lord Jeſus, that he may diſpoſe of it as he pleaſes, and that we may
take it back from his hand, and then it will be doubly ſweet to us. What
we give in charity, we ſhould bring to Chriſt firſt, that he may graciouſly
accept it from us, and graciouſly bleſs it to thoſe to whom it is given;
this is doing it as unto the Lord. ... •
. f ... . . . . . . )
Chriſt walking on the Sea.
ST MATTHEw, xiv. ,
...Now at this miraculous meal we may obſerve,
1. The ſeating of the gueſts; (v. 19.) He commanded them to ſit
joium , which intimates, that while he was preaching to them they were
handing, which is a poſture of reverence, and readineſs for motion. But
what ſhall we do for chairs for them all 2 Let, them,ſit down on the graſs,
ſ
When Ahaſuerus would shew the riches of his glorious kingdom, and the
honour of his excellent majesty, in a royal feast for the great men of all his
provinces, the beds or couches they ſat on were of gold and ſilver, upon a
pavement of red, and blue, and white; and black, marble, Eſther 1. 4. Our
Lord Jeſus did now ſhew, in a divine feaſt, the riches of a more glorious
kingdom than that, and the honour of a more excellent majeſty, even a
dominion over nature itſelf; but here is not ſo much as a cloth ſpread,
no plates or napkins laid, no knives or forks, not ſo much as a bench to
fit down on ; but, as if Chriſtintended indeed to reduce the world to the
plainneſs and ſimplicity, and ſo to the innocency and happineſs of Adam
in paradiſe, he commanded them to ſit down on the graſs. By doing every
thing thus, without any pomp or ſplendour, he plainly ſhewed that his
kingdom was not of this world, nor cometh with obſervation.
2. The craving of a bleſfing. He did not appoint one of his diſciples
to be his chaplain, but he himſelf looked up to heaven, and bleſſed, and
gave thanks ; he praiſed God for the proviſion they had, and prayed to
God to bleſs it to them. His craving a bleſfing, was commanding a
bleſfing; for as he preached, ſo he prayed, like one having authority ;
and in this prayer and thankſgiving, we may ſuppoſe, he had ſpecial re-
ference to the multiplying of this food; but herein he has taught us that
good duty of craving a bleſfing and giving thanks at our meals: God’s
good creatures muſt be received with thankſgiving, 1 Tim. 4. 4. Samuel
bleſſed the feaſt, 1. Sam. 9. 31. Aćts 2.46, 47.-27. 34, 35. This is
eating and drinking to the glory of God; (I Cor. 10, 31.), giving God
thanks, (Rom. 14. 6.) eating before God, as Moſes, and his father-in-
law, Exod. 18. 12, 15. When Chriſt bleſſed, he looked up to heaven, to
teach us, in prayer, to eye God as a Father in heaven ; and when we re-
ceive our creature-comforts to look thitherward, as taking them from
God’s hand, and depending on him for a bleſfing.
3. The carving of the meat. The Maſter of the feaſt was himſelf
head-carver, for #. brake, and gave the loaves to the diſciples, and the diſ.
ciples to the multitude. Chriſt intended hereby to put honour upon his
diſciples, that they might be reſpected as workers together with him :
as alſo to fignify in what way the ſpiritual food of the woºd ſhould be
diſpenſed to the world; from Chriſt, as the original Author, by his mi-
niſters. What Chriſt deſigned for the churches, he ſignifted to his ſervant
John ; (Rev. 1. 1, 4.) they delivered all that, and that only, which they
received from the Lord, 1 Cor. 11. 23. Miniſters can never fill the peo-
ple’s hearts, unleſs Chriſt firſt fill their hands: and what he has given
to the diſciples, they muſt give to the multitude ; for they are ſtewards,
to give to every one their portion of meat, ch. 24.45. And, bleſſed be.
God, be the multitude ever ſo great, there is enough for all, enough for,
each. • - g * 3
. 4. The increaſe of the meat. This is taken notice of, only in the
effect, not in the cauſe or manner of it; here is no mention of any word
that Chriſt ſpoke, by which the food was multiplied ; the purpoſes and
intentions of his mind and will ſhall take effect, though they be not
ſpoken out : but this is obſervable, that the meat was multiplied, not in
the heap at firſt, but in the diſtribution of it. As the widow’s oil in-
creaſed in the pouring out, ſo here the bread in the breaking. Thus,
grace grows by being ačted, and, while other things periſh in the uſing,
ſpiritual gifts increaſe in the uſing. God miniſters ſeed to the fower, and
multiplies not the ſeed hoarded up, but the ſeed/own, 2 Cor. 9, 10. Thus
there is that ſcattereth, and yet increaſeth ; that ſcattereth, and ſo in-
creaſeth. * -
VI. The plentiful ſatisfačtion of all the gueſts with this proviſion.
Though the diſproportion was ſo great, yet there was enough and to
fbare. - - &
P 1. There was enough ; They did all eat, and were filled. Note, Thoſe
whom Chriſt feeds, he fills ; ſo runs the promiſe, (Pſ. 37. 19.) They
shall be ſatisfied. As there was enough for all, they did all eat, ſo there
was enough for each, they were filled ; though there was but a little,
there was enough, and that is as good as a feaſt. Note, The bleſfing of
God can make a little go a great way ; as, if God blaſts what we have,
we eat, and have not enough, Hag. 1. 9. *
2. There was to ſpare; They took up of the fragments that remained,
twelve baſkets full, one baſket for each apoſtle : thus what they gave they
had again, and a great deal more with it ; and they were ſo far from
being nice, that they could make this broken meat ſerve another time,
Vol. IV. No. 76.
and be thankful. This was to manifeſt and magnify.the miracle; and, to
ſhew that the proviſion Chriſt makés for thoſe who are his is not bare
and ſcanty, But rich and plenteous ; bread enough and to ſpare, (Luke
15, 17.) an overflowingfulneſs. Eliſha's multiplying the loaves was.
ſomewhat like this, but far ſhort of it; and then it was ſaid, They ſhall
eat and leave, 2 Kings 4.43. . . - -
It is the ſame divine power, though exerted in an ordinary way, which
multiplies the ſeed ſown in the ground every year, and makes the earth
yield her increqſé ; ſo that what was brought out by handfuls, is brought
home in ſheaves : This is the Lord's doing ; it is by Chriſt that all
º things confiſt, and by the word of his power that they are up-
held. - . . . . º . . . . . .
22. And ſtraightway Jeſus conſtrained his diſciples to
get into a ſhip, and to go before him unto the other ſide,
while he ſent the multitudes away, 23. And when he
had ſent the multitudes away, he went up into a mountain
apart to pray: and when the evening was come, he was
there alone. 24. But the ſhip was now in the midſt of
the ſea, toſſed with waves for the wind was contrary.
25. And in the fourth watch of the night, Jeſus went unto
them walking on the ſea. 26. And when the diſciples
ſaw him walking on the ſea, they were troubled, ſaying,
It is a ſpirit; and they cried out for fear. 27. But ſtraight-
way Jeſus ſpake unto them, ſaying, Be of good cheer, it
is I, be not afraid. 28. And Peter anſwered him and ſaid,
Lord, if it be thou, bid me come unto thee on the water.
29. And he ſaid, Come. And when Peter was come
down out of the ſhip, he walked on the water to go to
Jeſus. 30. But when he ſaw the wind boiſterous, he was
afraid; and beginning to fink, he cried, ſaying, Lord,
ſave me. 31. And immediately Jeſus ſtretched forth his
hand, and caught him, and ſaid unto him, O thou of
little faith, wherefore didſt thou doubt? 32. And when
they were come into the ſhip, the wind ceaſed. 33. Then
they that were in the ſhip came and worſhipped him, ſay-
ing, Of a truth thou art the Son of God.
We have here the ſtory of another miracle which Chriſt wrought for
the relief of his friends and followers, his walking upon the water to his
diſciples. In the foregoing miracle he ačted as the Lord of nature, im-
proving its powers for the ſupply of thoſe who were in want ; in this,
he aëted as the Lord of nature, correóting and controling its powers for
the ſuccour of thoſe, who were in danger and diſtreſs. Obſerve,
I. Chriſt’s diſmiſſing of his diſciples and the multitude, after he had
fed them miraculouſly. He conſtrained his diſciples to get into a ship,
and to go before him unto the other ſide, v.22. St. John.gives a parti-
cular reaſon for the haſty breaking up of this aſſembly, becauſe the
people were ſo affected with the miracle of the loaves, that they were
about to take him by force, and make him a King ; (John 6: 15.) to
avoid which, he immediately ſcattered the people, ſent away the diſ-
ciples, left they ſhould join with them, and he himſelf withdrew, John
6. 15. -
When they had ſat down to eat and drink, they did not riſe up to play,
but each went to his buſineſs. - G
1. Chriſt ſent the people away. It intimates ſomewhat of ſolemnity
in the diſmiſſing of them ; he ſent them away with a bleſfing, with ſome
parting words of caution, counſel, and comfort, which might abide with
them. *
2. He conſtrained the diſciples to go into a ſhip firſt, for till they were
gone the people would not ſtir. The diſciples were loath to go, and
would not have gone, if he had not conſtrained them. They were loath
to go to ſea without him. If thy preſence go not with us, carry its not up
hence, Exod. 33. 15. They were loath to leave him alone, without any
attendance, or any ſhip to wait for him ; but they did it iſ pure obe-
dience.
II. Chriſt's retirement hereupon ; (v. 23.) He went up into a moun-
tain apart to pray. Obſerve * e
I
w? .
. . . .” - * * - -,
1. That he was alone; he were apart into a ſºlitary place, and was
there glºlºne. Though he had ſo much work to do with others, yet
he thoſe ſometimes to be alone, to ſet us 'ah example, Thoſe are not
ºbtiſt’s followers that do not care for being alone; that cannot enjoy.
themſelves in ſolitude, wheh they have none'elſe to converſe with, "motle
elſe to enjoy, but God and their own hearts. $ , ,
to pray. Though Chriſt; as God, was Lord of all, and was prayed to,
yet. Chriſt, as man, had the form of a ſervant, of a beggar, and prayed.
Chriſt has herein ſet beforeus an example of ſecret prayer, and the perfor-
mance of it ſecretly, according to the rifle he gave, ch, 6.26. Perhaps in
this mountain there.was ſome private oratory or convenience, provided for
ſuch an occaſion ; it was uſual among the Jews to have ſuch. Obſerve,
When the diſciples went to fea, their Maſter went to prayer; when Peter
was to be fifted as wheat, Chriſt prayed for him. ... " . . &n
3. That he was long alone; there he was when the evening was come,
and, for aught that appears, there he was till towards morning, the fourth
watch of the night. The night came on, and it was a ſtormy tempeſtuous
Hight, yet he continued instant in prayer. Note, It is good, at leaſt
$ometimes, upon ſpecial occaſions, and when we find our hearts enlarged,
to continue long in ſecret prayer, and to take full ſcope in pouring out f
| forts of the Spirit ºff adoption are introduced by the terrors of the ſpirit
* * - $ - - - g !. ".
our hearts before the Lord, We muſt not restrain prayer, Job 15, 4.
III. The condition that the poor diſciples were in at this time: Their
ship was now in the midst of the ſea, toſſed with waves, v. 24. We may
obſerve here, * *
1. That they were got into the midſt of the ſea when the ſtorm roſe.
We may have fair weather at the beginning of our voyage, and yet meet
with ſtorins before we arrive at the port we are bound for. Therefore
let not him that girdeth on the harneſs boaſt as he that puts it off, but after
a long calm expe&t ſome ſtorm or other. - nº
2. The diſciples were now where Chriſt ſent them, and yet met with
this ſtorm. Had they been flying from their Maſter, and their work, as
Jonah was, when he was .# by the ſtorm, it had been a dreadful
one indeed'; but they had a ſpecial command from their Maſter to go to
ſea at this time, and were going about their work. Note, It is no new
thing for Chriſt’s diſciples to meet with ſtorms in the way of their duty,
and to be ſent to ſea them, when their Maſter foreſees a ſtorm; but let
, them not take it unkindly ; what he does they know not now, but they
shall know heréafter, that Chriſt defigris hereby to manifeſt himſelf
with the more wonderful grace to them and for them.
3. It was a great diſcouragement to them now that they had not
Chriſt with them, as they had formerly when they were in a ſtorm;
though he was then aſleep indeed, yet he was ſoon awaked, (ch. 8. 24.)
but now he was not with them at all.
to leſſer difficulties, and then to greater, and ſo trains them up by de-
grees to live by faith, and not by ſenſe.
4. Though the wind was contrary, and they were toſſed with waves,
yet being ordered by their Maſter to the other ſide, they did not tack
about and come back again, but made the beſt of their way forward.
Note, Though troubles and difficulties may diſtrub us in our duty, they
muſt not drive us from it; but through the midſt of them we muſt preſs
forwards. .* - * • *
Iv. Chriſt’s approach to them in this condition; (v. 25.) and in this.
we have an inſtance,
1. Of his goodneſs, that he went unto them, as one that took cogni-
zance of their caſe, and was under a concern about them, as a father
about his children. Note,"The extremity of the church and people of
God is Chriſt’s opportunity to viſit them and appear for them: but he
same not till the fourth watch, toward three o’clock in the morning, for
then the fourth watch begah. It was in the morning-watch that the Lord
appeared for Iſrael in the Red-fea, (Exod. 14, 24.) ſo was this. He
that keepeth Iſrael neitherJ'uffibers norJeeps, but, when there is occaſion,
walks in darkneſs for their ſaccour; helps, and that right early.
2. Of his power, that he went unto them waking on the ſta. This is
a great inſtance of Chriſt’s ſovereign dominion over all the creatures ;
they are all under his feet, and at his commatid; they forget their na-
tures, and change the qualities that we called eſſential. We need not
inquire how this was done, whether by condenſing the ſurface of the
water, (when 'God pleaſes, the depths are congealed in the heart of the .
Jea, Exod. 15, 8.) or by ſuſpending the gravitation of his body, which |
was transfigured as he pleaſed ; it is ſufficient that it proves his divine
power, for it is God’s prerogative to tread upon the waves of the ſea,
(Job 9, 8.) as it is to ride upon the wings of the wind. He that made the
waters of the ſea a wall for the redeemed of the Lord, (Iſa, 51. 10.) here
St. MATTÉÉW, XIV,
2. That he was alone at prayér; that was his buſineſs in this folitude, |
Chriſt walking on the Sea.
makes them a walk for the Redeemer himſelf, who, as Lord of all, ap-
pears with one foët on the ſea and the other on dry land, Rev. 10.2.
The ſame power that made iron to ſwim, (2 Kings 6. 6.) did this,
What aid thee, O thouſa P Pſ, 114. 5. It was at the préſence of the
Lord. Thy way, O God, is in the ſta, Pſ. '77. 19. Note, Chriſt catf
take what way he pleaſes to ſave his people. . . ."
Thus Chriſt uſes his diſciples firſt
W. Here is an account of what paſſed between Chriſt ahd his diſtreſſed:
friends upon his'approach. f .
1. Between him and all the diſciples. We are here told, . . . .
(1.) How their fears were raiſed; (v. 26.) When they ſaw him walk.
$ng on theſea, they were troubled,ſlying, It is a ſpirit; pºrºzºax *i-ſt is
an apparition;, ſo it might much better be rendered. It ſeems, the
exiſtence and appearance of ſpirits was generally believed by all except
the Sadducees, whoſe doćtrine Chriſt had warned his diſciples againſt;
yet, doubtleſs, many ſuppoſed apparitions have been merely the creatures
of men’s own fear and fancy. Theſe diſciples ſaid, It is a ſpirit ; when
they ſhould have ſaid, It is the Lord ; it can be no other. Note, [1..]
Fven the appearances and approaches of deliverance are ſometimes the
occaſions of trouble and perplexity to God’s people, who are ſometimes
moſt frightened when they are leaſt hurt; nay, when they are moſt fa:
vöured, as the Virgin Mary, Luke 1. 29. £xod. 3. 6, 7. The com-
of bondage, Rom. 8, 15. [2.] The appearance of a ſpirit, or the fancy
of it, cannot but be frightful, and ſtrike a terror upon us, becauſe of the
diſtance of the world of ſpirits from us, the juſt quarrel good ſpirits have
with us, and the inveterate enmity evil ſpirits have againſt us ; ſee Job.
4. I4, 15. The more acquaintance we have with God, the Father of
| ſpirits, and the more careful we are to keep ourſelves m his love, the bet:
ter able we ſhall be to deal with thoſe fears. [8.] The perplexing, diſ-
quieting, fears of good people, ariſe from their miſtakes and miſappre-
hemſſons concerning Chriſt, his perſon, offices, and undertaking; the
more clearly and fally we know his name, with the more aſſurance we
ſhall truſt in him, Pſ. 9, 10. [4.] A little thing frightens us in a ſtorm.
When without are fightings, no marvel that within are fears. Perhaps
the diſciples fancied it was ſome evil ſpirit that raiſed the ſtorm. Note,
| Moſt of our danger from outward troubles ariſes from the occaſion they
give for inward troubles. - * , |
(2.) How theſe fears were filenced, v. 27. He ſtraightway relieved
them, by ſhewing them their miſtake ; when they were wreſtling with
the waves, he delayed his ſuccour for ſome time; but he haſtened his
ſuccour againſt their fright, as much the more dangerous; he ſtraight-
way laid that ſtorm with his word, Be of good cheer, it is I; be not
afraid. - -
º He reëtified their miſtake, by making himſelf known to them,
as Joſeph to his brethren; It is I. He does not name himſelf, as he'did
to Paul, I am Jeſus; for Paul as yet knew him not ; but to theſe diſ.
ciples it was enough to ſay, It is I; they knew his voice, as his sheep,
(John 10. 4.) as Mary Magdalene, John 20. 16. They need not aſk,
Who art thou, Lord & Art thou, for us, or for our adverſaries 2 They
could ſay with the ſpouſe, It is the voice of my Beloved, Cant. 2, 8.--
5. 2. True believers know it by a good token. It was enough to make
them eaſy, to underſtand who it was they ſaw. Note, A right know-
ledge opens the door to true comfort, eſpecially the knowledge of
Chriſt. - - --
[2.] He encouraged them againſt their fright; It is I, and therefore,
rst, Be of good cheer : Sogačirs— “Be courageous ; pluck up, your
ſpirits, and be courageous.” If Chriſt’s diſciples be not cheerful in a
ftorm, it is their own fault, he would have them fo. Secondly, Be not
afraid; 1. “Be not afraid of me, now that you know it is I; ſurely you
will not fear, for you know I mean you no hurt.” Note, Chriſt will not
be a terror to thoſe to whom he manifeſts himſelf; when they come to
underſtand him aright, the terror will be over. 2. “Be not afraid of
the tempeſt, of the winds and waves, though noiſy and very threatening ;
fear them not, while I am ſo near you. I am he that concerns himſelf
for you, and will not ſtand by, and ſee you periſh.” Note, Nothing
needs be a terror to thoſe that have Chriſt mear thern, and know he is
theirs; no, not death itſelf. -
2. Between him and Peter, v. 28.3]... where obſerve,
(1.) Peter’s courage, and Chriſt’s countenancing that.
1.] It was very bold in Peter, that he would venture to come to
Chriſt upon the water; (v. 28.) Lord, iſ it be thou, bid me come to thee.
Courage was Peter’s maſter-grace; and that made him ſo forward above
the reſt to expreſs his love to Chriſt, though others perhaps loved him as
weji. * a
Peter walking on the Sea.
First, It is an inſtance of Peter's affection to Chriſt, that he deſired up * *
|| the everlºfting arms. -
to come to him. When he fees Chriſt, whom, doubtleſs, during the
ſtorm, he had many a time wiſhed for, he is impatient to be with him. ||
He does not ſay, Bid me walk on the waters, as deſiring it for the miracle-
ſake; but, Bid me come to thee, as deſiring it for Chriſt’s ſake; “Let me
corne to thee, ho matter how.”
fire and water, if duly called to it, to come to Chriſt. Chriſt was coming
to them, to ſuccour and deliver them.
thee. Note, When Chriſt is coming towards us in a way of mercy, we
muſt go forth to meet him in a way of duty; and herein we muſt be |
willing and bold to venture with him, and venture for him. Thoſe that
would have benefit by Chriſt as a Saviour, muſt thus by faith come to |
him. Chriſt had been now, for ſome time, abſent, and hereby it appears |
why he abſented himſelf ; it was to endear himſelf ſo much the more to
his diſciples at his return, to make it highly ſeaſonable and doubly ac- |
ceptable. Note, When, for a ſhall moment, Chriſt has forſaken his
people, his returns are welcome, and moſt-affectionately embraced ; when
gracious ſouls, after long ſeeking, find their Beloved at laſt, they hold |
f
!
t
i
i
|
!
him, and will not let him go, Cant. 3. 4.
Secondly, It is an inſtance of Peter’s caution and due obſervance of the
will of Chriſt, that he would not come without a warrant. Not, “If |
it be thou, I will come ;” but, If it be thou, bid me come. Note, The
hot raſhly and preſumptuouſly thruſt ourſelves upon them. Our will
to ſervices and ſufferings is interpreted, not willingneſs, but wilfulneſs, if
it have not a regard to the will of Chriſt, and be not regulated by his
| terous, ſhould have remembered what he had ſeen, (ch. 8. 27.) when
| the winds and the ſea obeyed Chriſt; but therefore we ſear continually
| every day, becauſe ree forget the Lord our Maker, Hſa. 51. 12, 13.
call and command. Such extraordinary warrants as this to Peter we are
hot now to expect, but muſt have recourſe to the general rules of the
word, in the application of which to particular caſes, with the help of
providential hints, wiſdom is profitable to direct.
Thirdly, It is an inſtance of Peter’s faith and reſolution, that he ven-
tured upon the water when Chriſt bid him. To quit the ſafety of the
ſhip, and throw himſelf into the jaws of death, to deſpiſe the threatening
waves he ſo lately dreaded, argued a very ſtrong dependence upon the
power and word of Chriſt. What difficulty or danger could ſtand be-,
fore ſuch a faith and ſuch a zeal
[2] It was very kind and condeſcending in Chriſt, that he was pleaſed
to own him in it, v. 29. He might have condemned the propoſal as
fooliſh and raſh; nay, ahd as proud and aſſuming; “Shall Peter pretend |
to do as his Maſter does '' But Chriſt knew that it came from a fincere
and zealous affection to him, and graciouſly accepted of it. Note, Chriſt ||
is well pleaſed with the expreſſions of his people’s love, though mixt
with manifold infirmities, and makes the beſt of them.
First, He bid him come.
to tempt Chriſt; when Peter aſked a ſign, he had it, becauſe he did it
with a reſolution to truſt Chriſt. The goſpel call, isy. “Come, come to
Chriſt; venture all in his hand, and commit the keeping of your ſouls to |
him ; venture through a ſtormy ſea, a troubleſome world, to Jeſus Chriſt.”
Secondly, He bore him out when he did come ; Peter walked upon the
water. The communion of true believers with Chriſt is repreſented by
their being quickened with him, raiſed up with him, made to fit with him,
(Eph.2. 5, 6.) and being crucifted with him, Gal. 2. 20. Now, me-
thinks, it is repreſented in this ſtory by their walking with him on the
water. Through the ſtrength of Chriſt we are borne up above the world,
enabled to trample upon it, kept from finking into it, from being over-
whelmed by it, obtain a vićtory over it (1 John 5. 4.) by faith in Chriſt’s
vićtory, (John 1:6. 33.) and with him are crucified to it, Gal. 6, 14.
See bleſſed Paul walking upon the water with Jeſus, and more than a
conqueror through him, and treading upon all the threatening waves, as
not able to ſeparale him from the love of Christ, Rom. 8, 35, &c. Thus
the ſea of the world is become like a ſea of glaſs, congealed ſo as to
bear ; and they that have gotten the vićtory, ſtand upon it and fing,
Rev. 15. 2, 3.
He walked upon the water, not for diverſion or oftentation, but to go
to Jeſus ; and in that he was thus wonderſully borne up. Note, When
our ſouls are following hard after God; then it is that his right hand up-
holds its ; it was loavid’s experience, lºſ. 63. 8. Special ſupports are
promiſed, and are to be expected, only in ſpiritual purſuits. When God
bears his Iſrael upon eagles’ wings, it is to bring them to himſelf; (Exod.
19. 4.) nor can we ever come to Jeſus, unleſs we be upheld by his
power; it is in his own ſtrength that we wreſtle with him, that we reach
after him, that we preſs forward toward the mark, being kept by the power
of God, which power we muſt depend upon, as Peter when he walked |
Note, True love will break through
Iord, ſaid Peter, bid me come to | -
| faith and the
| waves, then he feared.
|
boldeſt ſpirits muſt wait for a call to hazardous enterpriſes, and we muſt ||
| body : (Rom. 4, 19.) he minded not the diſcouraging improbabilities
apon the water; and there is no danger of ſinking while. underneath t!?"e
. - . . . . . .ai : * : * : . . . ."
(2.) Here is Peter's cowardice, and Chriſt's reproving him and fire-
coaring him. Chriſt bid him come, not only that he might walk upon
the water, and ſo know Chriſt’s power, but that he might fink, and ſº
know his own weakneſs ; for as he would encourage his faith, ſo he
would check his confidence, and make him aſhamed of it. Obſerve theti,
[1..] Peter’s great fear ; (p. 30.) He was gyraid. ' The ſtrongeſt
ſº courage have a mixture of fear. Thoſe that can
ſay, Lord, I believe ; muſt ſay, Lºrd, help my unbelief. , Nothing but
perfect love will quite oast out fear. Good men often faii in thoſe graces
which they are taoſt eminent for, and which they have then in exerciſe;
to ſhew that they have not yet attained. Peter was very ſtout at firſt,
but afterwards his heart failed him. The lengthening out of a trial dif-
covers the weakneſs of faith. w :
Here is, First, The cauſe of this fear; He Jiw the wind boisterous. ,

| While Peter kept his eye fixed upon Chriſt, and upon his word and
power, he walked upon the water well enough ; but when he took notice
withal of the danger he was in, and obſerved how the floods lift up their
Note, Looking at difficulties with an eye of
ſenſe more than at precepts and promiſes with an eye of faith, is at the
bottom of all our inordinate fears, both as to public and perſonal con-
cerns, Abraham was ſtrong in faith, becauſe he conſidered not his own
which the promiſe lay under, but kept his eye on God’s power; and ſo
against hope, believed in hope, v. 18. Peter, when he ſaw the wind boiſ:
Secondly, The effect of this fear 5. He began to fink. While faith
| kept up, he kept above water; but when faith ſtaggered, he began to
- Note, The finking of our ſpirits is owing to the weakneſs of our
faith; we are upheld (but it is as we are ſaved) through faith : (1 Pet.
1, 5,); and therefore, when our ſouls are cast down and diſpuieted, the ſo-
vereign remedy is, to hope in God, Pſ. 43. 5. It is probable that Peter,
being bred a fiſherman, could ſwim very well; §. 21. 7.) and perhaps
he truſted in part to that, when he caſt himſelf into the fea; if he could
| Lord, ſate me.
When the Phariſees aſked a ſign, they had
not only a repulſe, (but a reproof, for it, becauſe they did it with a defigm.
not walk, he could ſwim ; but Chriſt let him begin to fink, to ſhew him
that it was Christ’s right hand, and his holy arm, not any ſkill of his
own, that was his ſecurity. It was Chriſt’s great mercy to him, that,
upon the failing of his faith, he did not leave him to fink outright, to
fink to the bottom as a stone, (Exod. 15.5.) but gave him time to cry,
Such is the care of Chriſt concerning true believers;
though weak, they do but begin to fink . A man is never ſunk, never
undone, till he is in hell. Peter walked as he believed ; to him, as to
others, the rule held good, According to yowrfaith be it unto you.
Thirdly, The remedy he had recourſe to in this diſtreſs, the old tried
approved remedy, and that was, prayer; he cried, Lord, five me. Ob-
ſerve, 1. The manner of his praying; it is fervent and importunate;
He cried. Note, When faith is weak, prayer ſhould be ſtrong. Our
JLord Jeſus has taught us in the day of our fear to offer up ſtrong cries,
Heb. 5. 7. Senſe of danger will make us cry, ſenſe of duty and depend-
ence on God ſhould make us cry to him. 2. The matter of his prayer
was pertinent and to the purpoſe; He cried, Cord, ſave ºne. Chriſt is
the great Saviour, he came to ſave ; thoſe that would be ſaved, muſt not
only come to him, but cry to him, for ſalvation ; but we are never
brought to this, till we find ourſelves finking; ſenſe of need will drive
us to him. V
[2.] Chriſt’s great favour to Peter, in this fright. Though there
was a mixture of preſumption with Peter’s faith, in his firſt adventure,
and of unbelief with his faith in his after-fainting, yet Chriſt did not caſt
him off; for, -
Firſt, He ſaved him; he anſwered him with the ſaving ſtrength ºf his
right hand, (Pſ. 20. 6.) for immediately he stretched forth his hand, and
caught him. Note, Chriſt’s time to ſave, is, when we fink, (Pſ. 18.
4...7.), he helps at a dead-fift. Chriſt’s hand is ſtill ſtretched out to all
believers, to keep them from ſinking, Thoſe whom he hath once appre-
hended as his own, and hath ſnatched as brands out of the burning, he
will catch out of the water too. Though he may ſeem to have left his
hold, he doth but ſeem to do ſo, for they ſhall never perish, neither
shall any man pluck them out of his hand, John 10. 28. Never, fear, ,
he will hold his own. Our deliverance from our own fears, which elſe
would overwhelm us, is owing to the hand of his power and grace,
Pſ, 34. 4, .
as “P. *
*2 # - ".
Secondly, He rebuked him; for as many as he loves and ſaves, he re-
proves and chides; 0 thou of little faith, wherefore didſ; thou doubt 2
Note: 1. Faith may be true, and yet weak; at firſt, like a grain of muſ-
tard-ſeed. Peter had faith enough to bring him upon the water, yet,
becauſe not enough to carry him through, Chriſt tells him he had but |
little. . 2. Our diſcouraging doubts and fears are allowing to the weak-
neſs of our faith : therefore we doubt, becauſe we are but of little faith.
It is the buſineſs of faith to reſolve doubts, the doubts of ſenſe, in a
ſtormy, day, ſo as even then to keep the head above water. Could we
but believe more, we ſhould doubt leſs. 3. The weakneſs of our faith,
and the prevalence of our doubts, are very diſpleaſing to our Lord Jeſus,
It is true, he doth not caſt off weak believers, but it is as true, that he is
not pleaſed with weak faith, no not in thoſe that are neareſt to him.
Wherefore didſt thou doubt P. What reaſon was there for it 2 Note, Our
doubts and fears would ſoon vaniſh before a ſtrićt inquiry into the cauſe
of them ; for; all things confidered, there is no good reaſon why Chiiſt’s
diſciples ſhould be of a doubtful mind, no not in a ſtormy day, becauſe
he is ready to them, a very preſent Help. - -
VI. The ceaſing of the ſtorm, v. 32. When Chriſt was come into the
ſhip, they were preſently at the ſhore, Chriſt walked upon the water till
he came to the ſhip, and then went into that, when he could as eaſily
have walked to the ſhore; but when ordinary means are to be had, mi-
racles are not to be expected. Though Chriſt needs not inſtruments for
the doing of his work, he is pleaſed to uſe them. Obſerve, When Chriſt
came into the ſhip, Peter came in with him. Companions with Chriſtin
his patience, ſhall be companions in his kingdom, Rev. 1. 9. Thoſe that
walk with him, ſhall reign with him; thoſe that are expoſed, and that
ſuffer, with him, ſhall triumph with him. -
When they were come into the ship, immediately the ſtorm ceaſed, for it
had done its work, its trying work. He that has gathered the wind into
his fists, and ſound the waters in a garment, is the ſame that aſcended and
deſcended; and his word, even stormy winds fulfil, Pſ. 148. 8. When
Chriſt comes into a ſoul, he makes winds and ſtorms to ceaſe there, and
commands peace. Welcome Chriſt, and the noiſe of her waves will ſoon
be quelled. The way to be ſtill, is, to know that he is God, that he is
the Lord with us. * º -
VII. The adoration paid to Chriſt hereupon ; (v. 33.) They that
were in the ship came and worshipped him, and Jaid, Qf a truth, thou art
the Son of God. - Two good uſes they made of this diſtreſs, and this de-
liverance. . . .
1. It was a confirmation of their faith in Chriſt, and abundantly con-
vinced them that the fulneſs of the Godhead dwell in him ; for none but
the world’s Creator could multiply the loaves, none but its Governor
could tread upon the waters of the ſea; they therefore yield to the evi-
dence, and make confeſſion of their faith; Thou truly art the Son of God.
They knew before that he was the Son of God, but now they know it
better. Faith, after a conflićt with unbelief, is ſometimes the more
ağtive, and gets to greater degrees of ſtrength by being exerciſed. Now
they know it of a truth. Note, It is good for us to know more and more
of the certainty ºf thoſe things wherein we have been instructed, Luke 1.4.
Faith then grows, when it arrives at a full aſſurance, when it ſees clearly,
and faith, Qf a truth.
2. They took occaſion from it to give him the glory due unto his name.
They not only owned that great truth, but were ſuitably affected by it;
they worshipped Christ. Note, When Chriſt manifeſts his glory for us,
we Qught to return it to him ; (Pſ. 50. 15.) I will deliver ifiee, and thou
shall glorify me. Their worſhip and adoration of Chriſt were thus ex-
preſſed, Qf a truth, thou art the Son of God. Note, The matter of our
creed may and muſt be made the matter of our praiſe. Faith is the
Proper principle of worſhip, and worſhip the genuine produćt of faith.
He that comes to God, must believe; and he that believes in Gqd, will
come, Heb. 11. 6. -
34. And when they were gone over, they came into
the land of Genneſaret. 35. And when the men of that
place had knowledge of him, they ſent out into all that
country round about, and brought unto him all that were
diſeaſed; 36. And befought him that they might only
touch the hem of his garment: and as many as touched
were made perfeótly whole.
We have here an account of miracles by wholeſale, which Chriſt
wrought on the other fide the water, in the land of Genneſaret. Whi-
ST, MATTHEw, XIV.
The Healing of the Sick.
therſoever Chriſt went, he was doing good. Genneſaret was a tračt of
land that lay between Bethſaida and Capernaum, and either gave the
name to, or took the name from, this ſea, which is called,
The lake of Genneſaret ; it fignifies the valley of branches.
, Obſerve here, - - * . . ;
I. The forwardneſs and faith of the men of that place. Theſe were
more noble than the Gergeſenes, their neighbours, who were borderers
upon the ſame lake. Thoſe beſòught Christ to depart from them, they
had no occaſion for him ; theſe befought him to help them, they had
need of him. Chriſt reckons it the greateſt honour we can do him, to
make uſe of him. Now here we are told, / /
1. How the men of that place were brought to Chriſt ; they had know-
ledge of him. It is probable that his miraculous paſſage over the ſea,
which they that were in the ſhip would induſtriouſly ſpread the report
of, might help to make way for his entertainment in thoſe parts; and
perhaps it was one thing Chriſt intended in it, for he has great reaches
in what he does. This they had knowledge of, and of the other miracles
Chriſt had wrought, and therefore they flocked to him. Note, They
that know Chriſt’s name, will make their application to him : if Chriſt
were better known, he would not be neglected as he is ; he is truſted as
far as he is known. -
They had knowledge of him, that is, of his being among them, and
that he would be but a while among them. . Note, The diſcerning of
the day of our opportunities is a good ſtep toward the improvement of
it. This was the condemnation of the world, that Chriſt was in the world,
and the world knew him not ; (John 1. 10.) Jeruſalem knew him not,
(Luke 19. 42.) but there were ſome who, when he was among them,
had knowledge of him. It is better to know that there is a prophet
among us than that there has been one, Ezek. 2. 5.
2. How they brought others to Chriſt, by giving notice to their neigh-
bours of Chriſt’s being come into thoſe parts; They ſent out, into all that
country. Note, Thoſe that have got the knowledge of Chriſt themſelves,
ſhould do all they can to bring others acquainted with him too. We
muſt not eat theſe ſpiritual morſels alone; there is in Chriſt enough for
us all, ſo that there is nothing got by monopolizing. When we have op-
portunities of getting good to our ſouls, we ſhould bring as many as we
can to ſhare with us. More than we think of would cloſe with oppor-
tunities, if they were but called upon and invited to them. They ſent
into their own country, becauſe it was their own, and they deſired the
welfare of it. Note, We can no better teſtify our love to our country
than by promoting and propagating the knowledge of Chriſt in it.
Neighbourhood is an advantage of doing good, which muſt be improved.
(Luke 5. 1.)
| Thoſe that are near to us, we ſhould i. to do ſomething for, at
leaſt by our example, to bring them fear to Chriſt.
3. What their buſineſs was with Chriſt; not only perhaps not chiefly,
if at all, to be taught, but to have their fick healed; They brought unto
him all that were diſeaſed. If love to Chriſt and his doćtrine will not
bring them to him, yet ſelf-love would. Did we but rightly ſeek our
own things, the things of our own peace and welfare, we ſhould ſeek the
things of Chriſt. We ſhould do him honour, and pleaſe him, by deriving
grace and righteouſneſs from him. Note, Chriſt is the proper perſon to
bring the diſeaſed to ; whither ſhould they go but to the Phyfician, to
the Sun of righteouſneſs that hath healing under his wings P.
4. How they made their application to him ; They beſòught him that
they might only touch the hem of his garment, v. 36. They applied them-
ſelves to him, (1.) With great importunity; they beſought him... Well
may we beſeech to be healed, when God by his miniſters beſeecheth us
that we will be healed. Note, The greateſt favours and bleſfings are to
be obtained from Chriſt by entreaty ; Ask, and it shall be given. (2.)
With great humility; they came to him as thoſe that were ſenſible of
their diſtance, humbly beſeeching him to help them; and their deſiring
to touch the hem of his garment, intimates that they thought themſelves
unworthy that he ſhould take any particular notice of them, that he
ſhould ſo much as ſpeak to their caſe, much leſs touch them for their
cure ; but they will look upon it as a great favour, if he will give them
leave to touch the hem of his garment. The eaſtern nations ſhew reſpect
to their princes by kiſſing their ſleeve or ſkirt. (3.) With great aſſur-
ance of the all-ſufficiency of his power, not doubting but they ſhould be
healed, even by touching the hem of his garment; that they ſhould re-
ceive abundant communications from him by the ſmalleſt token or ſymbol
of communion with him. They did not expect the formality of ſtriking
his hand over the place or perſons diſeaſed, as Naaman did ; (2 Kings
5.1.1.) but they were ſure that there was in him ſuch an overflowing
fulneſs of healing virtue, that they could not fail of a cure, who were but
... . . . . . . ;
* r -
admitted near him. Tt was in this equitry shë neighbourhºod that the
womali with the bidody iſſue was cured by thughing the hem of his gir-
ment, and was commended for her faith; (ch: 9. 20.422.) and theate,
probably, they took occaſion to aſk this. Note, The experiences of
others in their attendance upon Chriſt may be of uſe both to direét and
to encourage us in our attendance on him. It is good tfing thoſe means
and methods which others before us havé ſpéd well in the uſe of: -
not in vain that theſe ſeed of Jacob ſought him, for ağ many as touched;
were made perfotly whole. Note, 1. Chriſt’s curés are perfeót cures.
Thoſe that he heals, he heals perfectly. He déth not do his work by
halves. Though ſpiritual healing be not perfeóted at firſt, yet; doubt-
leſs, he that has begun the good work, will perform it, Phil. 1.6. 2. There
is abundance df healing virtue in Chriſt for all that apply themſelves to
of Chriſt’s inſtitutions, like the hem of his garment, is repleniſhed with
the overflowing fulneſs of his grace, and he is able to ſave to the litter.
moſt. 3. The healing virtue that is in Chriſt, is put forth for the bene.
flt of thoſe that by a true and lively faith touch him. Chriſt is in hea-
ven, but his word is nigh us, and he himſelf in that word. When we
mix faith with the word, apply it to ourſelves, depend upon it, and ſub-
mit to its influences and commands, them we touch the hem of Chriſt’s
garment. It is but thus touching, and we aré made whole. On ſuch
eaſy terms are ſpiritual cures offered by him, that he may truly be ſaid
to heal freely; ſo that if our ſouls die of their wounds, it is not owing
to our Phyſician, it is not for want of ſkill or will in him ; but it is
purely owing to ourſelves. He could have healed us, he would have
healed us, but we would not be healed; ſo that our blood will lie upon
dur' own heads. . . . . . . . . . r
CHAP. XV.
Jºi this chapter, we have our Lord Jeſus, as the great Prophet teaching, as
the great Physician healing, and as the great Shepherd of the sheep feed-
idg; as the Father of ſpirits inſtructing them; as the Conqueror of
Satan diſpoſſ.ffing him ; and as concerned for the bodies of his people,
providing for them. Here is, I. Christ's diſcourſe with the Scribes and
Phariſees about human traditions and injunctions, v. 1...9. II. His
§ with the multitude, and with his diſciples, concerning the things
that diffle a man, v. FO.20. III. His caſting of the Đevil out of the
woman of Canaan’s daughtºr, v. 21...28. IV. His healing of all that
were brought to him, p. 29.31. P. His feeding of four thouſand men,
: with ſeven loaves and a few little fishes, v. 32.39.
1. r YHEN came to Jeſus Scribes and Phariſees, which
- were of Jeruſalem, ſaying, 2. Why do thy, diſci.
ples tranſgreſs the tradition of the elders? For they waſh
not their hands when they eat bread. 3. But he anſwered
and ſaid unto them, Why do you alſo tranſgreſs the com-
mandment of God by your tradition ? 4. For God com- |
manded, ſaying, Honour thy father and mother: and,
He that curſeth father or mother, let him die the death.
5. But ye ſay, Whoſoever ſhall ſay to his father or his
mother, It is a gift by whatſoever thou mighteſt be pro-
fited by me, 6. And honour not his father or his mother,
he ſhall be free.
of God of none effect by your tradition. 7. Ye hypo-
crites, well did Eſaias propheſy of you, ſaying, 8, This |
people draweth nigh unto me with their mouth, and ho-
noureth me with their lips : but their heart is far from
me. 9. But in vain do they worſhip me, teaching for
doctrines the commandments of men.
Evil manners, we ſay, beget good laws. The intemperate heat of
the Jewiſh teachers for the ſupport of their hierarchy, occaſioned many
excellent diſcourſes of our Saviour’s for the ſettling of the truth, as here,
I. He e is the cavil of the ſcribes and Phariſees at Chriſt’s diſciples,
for eating with unwashen hands. Theſe ſcribes and Phariſees were the
great men of the Jewiſh church, men whoſe gain was godlineſs, great
Vol. IV, No. 76,
* . . . . se ºf t ... f** * **- ***, 3 ºw ** ****
- º l - § 2. * º -
- A ST, MATTHEW, XV.
;
lit.
| ceremony, and ſuch a ſtreſs laid upon it, the diſciples, though weak in
Thus have ye made the commandment
The Superſition of the Phariſees.
enemies tº the gºt ºf eºſiſ; ºut ºthéºdºlº
pretence of zeal fºr the law of Moſès; when fêally iółłºgºwaihănăeş
but the ſupport'8f their own tyranny over the ediſciences of méhº. Théº
were men ºf learning and ther of buſineſs. Theſe ſeribes and Phºſe
| Here introduced were of Jéruſalem, the holy city; the *º **
, - * * ; theč
the tribes went up, and where were ſet the thröhes ºf judgin
† ſhould therefore have been better than 6thers, but they were worſ:
II. The fruit and ſucceſs of this their application to Chriſt. It was -
Note, External privileges, if they be not duly improved, cºmmonly fºe!
then up the floré with pride and malignity. Jeruſalem; which ſhºulē
} have been a pure ſpring; was fiow become a poiſoned fink. Höö is th
faithfūlīty defame a harlott ... " -
Now if theſe great men be the accuſers, pray what is the accuſatidfi?
What articles do they exhibit againſt the diſciples of Chriſt? Why,
!- - - | truly, the thing laid to their charge, is, nonconformity to the canons ºf
‘hitty be they ever ſo many. That precious ointment which was poured
on his head, ran down to the ſkirts of his garment, Pſ. 133. 2. The leaſt
their church ; (v. 2.) Why do thy diſtiples tranſgreſs the tradition of the
elders * This chargé they make good in a particula; inſtance; They wash
not their hands when they eat bread. A very high miſdemeanor It was
a ſign that Chriſt's diſciples condućted themſelves inoffenſively, when this
was the worſt thing they could chargé them with.
Obſerve, I. What was the tradition of the elders—That people ſhould
often waſh their hands, and always at meat. This they placed a great
deal of religion in, ſuppoſing that the meat they touched with unwaſheh
hands would be defiling to them. The Phariſees praétiſed this them-
ſelves, and with a great deal of ſtrićtneſs impoſed it upon others, not
under civil penalties, but as matter of conſcience, and making it a fin
againſt God if they did not do it. Rabbi Joſes determined, “ that to
eat witH:utivāſhed hands is as great a fin as adultery.” And Rabbi
Akiba being kept a cloſe priſoner, having water ſent him both to waſh
| his handā With, and to drink with his meat, the greateſt part being acci-
dently ſhed, he waſhed his hands with the remainder, though he left him-
ſelf nône to drink, ſaying, he would rather die than tranſgreſs the trä-
dition of the elders. "Nay, they would not eat meat with one that did
not waſh before meat. This mighty zeal in ſo ſmall a matter would-ap.
pear very ſtrange, if we did not ſtill ſee it incident to church-oppreſſors,
not only to be 'fönd of pračtiſing their own idventions, but to be furious
in preſſing their own impoſitions. - . -
2. What was the tranſgreſſion of this tradition or injunétion by the
diſciples; it ſeems, they did not waſh their hands when they ate bread,
which was the more offenſive to the Phariſees, becauſe they were men
who in other things were ſtrićt and conſcientious. The cuſtom was in-
nocent enough, and had a decency in its civil uſe. We read of the
wāter for purifying at the marriage where Chriſt was preſent, (John 2,
6.) though Chriſt turned it into wine, and ſo put an end to that uſe of
But when it came to be praćtiſed and impoſed as a religious rite and
knowledge, yet were ſo well taught as not to comply with it, or obſerve
it ; no not when the ſcribes and Phariſees had their eye upon them.
They had already learned St. Paul’s leſſon, All things are lawſulformes
no doubt, it is lawful to waſh before meat; but I will not be brought
under the power of any ; eſpecially not of thoſe who ſaid to their ſºuls,
Bow down, that we may go over, I Cor. 6, 12. t
3. What was the complaint of the ſcribes and Phariſees againſt them.
They quarrel with Chriſt about it, ſuppoſing that he allowed them in
it, as he did, no doubt, by his own example; “Why do thy diſciples
tranſgreſs the canons of the church 2 And why doſt thou ſuffer them
to do iſ 2° It was well that the complaint was made to Chriſt ; for the
diſciples themſelves, though they knew their duty in this caſe, were perhaps
not ſo well able to give a reaſon for what they did as were to be wiſhed.
II. Here is Chriſt’s anſwer to this cavil, and his juſtification of the diſ-
ciples in that which was charged upon them as a tranſgreſſion. Note,
While we ſtand faſt in the liberty wherewith Chriſt has made us free, he
will be ſure to bear us out in it. -
Two ways Chriſt replies upon them : - - W.
1. By way of recrimination, v. 3...6. They were ſpying motes in
the eyes of his diſciples, but Chriſt ſhews them a beam in their own.
But that which he charges upon them, is, not barely a recrimination, for
it will be no vindication of ourſelves, to condemn our reprovers ; but it
is ſuch a cenſure of their tradition (and the authority of that was it they
built their charge upon) as makes not only a non-compliance lawful, but
an oppoſition a duty. That human authority muſt never be ſubmitted
to, which ſets up in competition with diviue authority. *
(1.) The charge in general is, rou tranſgreſs the commandment of
God by your tradition. They called it the tradition of the elders, laying
ſtreſs upon the antiquity of the uſage, and the authority of them that
K. k g




* , ct; 3 ºr 1 ºz. . . . . . . . . . . . . ." .
..º. gºi-3 ºf j : ; ; ; , ; ; * * * : * : * : . . .
."
the charge of thoſe who ſupport and maintain them, and keep them up,
as well as of thoſe who firſt invented, and enjoined them; Mic. 6.16.
£gh tranſgreſs the commandment of God. Note, Thoſe who are moſt
zealous ºf their own impoſitions, are commonly moſt careleſs of God's
commands; which is a good reaſon why Chriſt’s diſciples ſhould ſtand
MP3, their guard againſt ſuch impoſitions, left, though at firſt they ſeem
ºnly to infringe the liberty of chriſtians, they come at length to confront ||
the authority of Chriſt. Though the Phariſees, in this command of ||
waſhing before meat, did not intrench upon any command of God;
gets becauſe in other, inſtances they did, he juſtifies his diſciples’ diſobe-
dience to this. . ~ *
- , (2.) The proof of this charge i
their tranſgreſfing the fifth commandment. . .
... [1..] Let us ſee what the command of God
cept, and what the ſančtion of the law. is. . . . . . . . . . . . . . . . . .
... The precept is, Honour, thy father and thy mother; this is enjoined
by the common Father of mankind, and by paying reſpect to them
whom Providence has made the inſtruments of our being, we give honour
to him who is the Author of it, who has thereby, as to us, put ſome of
his image upon them. The whole of children’s duty to their parents is
included in this of honouring them, which is the ſpring and foundation
of all the reſt. If I be a Father, where is my honour 2 Our Saviour
here ſuppoſes it to mean the duty of children’s maintaining their parents,
and miniſtering to their wants, if there be occaſion, and being every way
ferviceable to their comfort. Honour widows, that is maintain them,
l'Tim. 5. 3. . . . - - . . . .
The ſančtion of this law in the fifth commandment, is, a promiſe, that
thy days may be long; but our Saviour waves that, left any ſhould thence
infer it to be only a thing commendable and profitable, and inſiſts upon
the penalty annexed to the breach of this cominandment in another ſcrip-
ture, which denotes the duty to be highly and indiſpenſably neceſſary;
He that curſeth father or mother, let him die the death; this law we have,
Exod. 21, 17. The fin of curfing parents is here oppoſed to the duty
of honouring them. Thoſe who ſpeak ill of their parents, or wiſh ill to
them, who mock at them, or give them taunting and opprobrious lan-
guage, break this law. If to call a brother Raca be ſo penal, what is it
to call a father ſo By our Saviour’s application of this law, it appears,
that denying ſervice or relief, to parents is included in curfing them.
Though the language be reſpectful enough, and nothing abuſive in it,
yet what will that avail, if the deeds be not agreeable It is but like him
that ſaid, I go, Sir, and went not, ch. 21.30. . -
[2.J Let us ſee what was the contradićtion which the tradition of the
elders gave to this gommand. It was not direét and downright, but im-
is, (v. 4.) . what the pre-
evaſion from the obligation of this command, v. 5, 6, , You hear what
may and muſt be rejećted, A&ts 4, 19. Obſerve, * .
Firſt, What their tradition was ; That a man could not in any caſe
beſtow his worldly eſtate better than to give it to the prieſts, and devote
it to the ſervice of the temple: and that, when any thing was ſo de-
yoted, it was not only unlawful to alienate it, but all other obligations,
though ever ſo juſt and ſacred, were thereby ſuperſeded, and a man was
thereby diſcharged from them. And this proceeded partly from their
ceremoniouſneſs, and the ſuperſtitious regard they had to the temple, and
partly from their covetouſneſs, and love of money; for what was given
to the temple they were gainers by. . The former was, in pretence, the
latter was, in truth, at the bottom of this tradition. . . . .
Secondly, How they allowed the application of this to the caſe of chil-
dren. When their parents’ neceſſities called for their affiſtance, they
pleaded, that all they could ſpare from themſelves and their children,
they had devoted to the treaſury of the temple; It is a gift, by whatſo-
ºver thou mighteſt be profited by me, and therefore their parents muſt ex-
pećt nothing from them ; ſuggeſting withal, that the ſpiritual advantage
of what was ſo devoted, would redound to the parents, who muſt live
upon that air. This, . taught, was a good and valid plea, and many
undutiful unnatural children made uſe of it, and they juſtified them in
it, and ſaid, He ſhall be free, ſo we ſupply the ſenſe. Some go further,
and ſupply it, thus, “He doth well, his days shall be long in the land, and
he ſhall be looked upon as having duly obſerved the fifth command-
ment.” The pretence of religion would make his refuſal to provide for
in º church of Rome does upon fathers and councils; but I
riſt calls.it, their tradition... Note, Illegal impoſitions will be laid to ||
|
| mouth and with his lips.
ſhews much love, and that is all, there is in his heart no true love; they
+ ºw, XV. The Hypocriſy of the Phariſees.
his parents not only paſſabla, but plauſible. But the abſurdity and infa
piety of this tradition were very evident; for revealed religion was ine,
tended to improve, not to overthrow, natural religion; one of the funda-.
mental laws of which is this of honouring our parents; and had they,
known what that meånt, I will have justice, and mercy, and not ſticrifice,
| they had not thus made the moſt arbitrary rituals deſtructive of the moſt
| neceſſary morals. This was making, the command of God of no effect...
Note, Whatever leads to, or countenances, diſobedience, does, in effect,
make void the command ; and,they that take upon them to diſpenſe with,
God’s law, do, in Chriſt’s account, repeal and diſannul it. To break
| the law is bad, but to teach men ſo, as the ſcribes and Phariſees did, is
much worſe, ch. 5, 19. To what purpoſe is the command given, if it...
. . . . . . . . . . || be not obeyed 2 The rule is, as to us, of none effect, if we be not ruled
is in a particular inſtance, that of
by it. . . It is time for thee, Lord, to work ; high time for the great Re-
|-former, the great Refiner, to appear ; for they have made void thy law;
(Pſ. 119. 126.) not only finned against the commandment, but, as far.
as in them lay, finned away the commandment.
x * * But, thanks be to God,
in ſpite of them and all their traditions, the command ſtands in full force,
power, and virtue. . . ... - *
2. The other part of Chriſt’s anſwer is by way of reprehenſion; and
that which he here charges them with, is hypocriſy; ?e hypocrites,
v. 7. Note, It is the prerogative of him who ſearcheth the heart, and
knows what is in man, to pronounce who are hypocrites. The eye of
'man can perceive open, profaneneſs, but it is only the eye of Chriſt that
can diſcern hypocriſy, Luke 16.15. And as it is a fin which his eye
diſcovers, ſo it is a fin which of all others his ſoul hates. . . . ."
Now Chriſt fetches his reproof from Iſa. 29. 13. Well did Eſaias,
prophéſy of you. Iſaiah ſpoke it of the men of that generation to which
he propheſied, yet.Chriſt applies it to theſe ſcribes and Phariſees. Note,
The reproofs of fin and finners, which we find in ſcripture, were deſigned,
to reach the like perſons and practices to the end of the world ; for they
are not of private interpretation, 2 Pet. 1. 20, The finners of the latter.
days are propheſied of, 1 Tim. 4. 1. 2 Tim. 3. 1. 2 Pet. 3. 3. Threat-
enings directed againſt others, belong to us, if we be guilty of the ſame.
fins. Iſaiah propheſied not of them only, but of all other hypocrites,
againſt whom that word of his is ſtill levelled, and ſtands in force. The
prophecies of ſcripture are every-day in the fulfilling. . . . . .
This prophecy exactly deciphers a hypocritical nation, Iſa. 9,17–
10. 6. Here is, º • . * . . . . . . . ."
(1.) The deſcription of hypocrites, in two things. . . . . . . ºn
[1..] In their own performances of religious worſhip, v. 8. When they
, \ , ‘. . .
draw nigh to God with their mouth, and honour him with their lips, their
| heart is far from him. Obſerve, - *
* & - ' ' ' - ... ' ... " , ;
Firſt, How far a hypocrite goes.; he draws nigh to God, and honours
*** **** * * * * | him ; he is, in profeſſion, a worſhipper of God. The Phariſees went up
plicit.; their caſuiſts gave them ſuch rules as furniſhed them with an eaſy ||
to the temple, to pray; he does not ſtand at that diſtance which thoſe are:
• * * - at, who live without God in the world, but has a name among the people
God ſaith, but ye ſay ſo and ſo. Note, That which men ſay, even great
men, and learned men, and men in authority, muſt be examined by that ||
which God ſaith; and if it be found either contrary or inconſiſtent, it
near wmto him. "They honour him; that is, they take on them to ho-
nour God, they join with thoſe that do ſo. Some honour God has even
from the ſervices of hypocrites, as they help to keep up the face and form
of godlineſs in the world, whence God fetches honour to himſelf, though
they intend it not to him. When God’s enemies ſubmit themſelves but
feignedly, when they lie unto him, ſo the word is, (Pſ. 66. 3.) it redounds
to i. honour, and he gets himſelf a name. - -
Secondly, Where, he reſts and takes up ; this is done but with his
It is piety but from the teeth outwards; he
make their voice to be heard, (Iſa. 58. 4.) mention the name of the Lord,
Iſa. 48. 1. Hypocrites are thoſe that only make a lip-labour of religion
and religious worſhip. In word and tongue, the worſt hypocrites may
do as well as the beſt ſaints, and ſpeak as fair with Jacob’s voice.
Thirdly, What that is wherein he comes ſhort; it is in the main mat-
ter; Their heart is far from me, habitually alienated and eſtranged, .
ºl. 4. 18.) ačtually wandering and dwelling upon ſomething elſe; no
erious thoughts of God, no pious affections toward him, no concern
about the ſoul and eternity, no thoughts agreeable to the ſervice. God
is near in their mouth, but far from their reins, Jer. 12. 2. Ezek, 33, 31.
The heart, with the fool’s eyes, is in the ends of the earth. It is a filly
dove that is without heart, and ſo it is a ſilly duty, Hoſ. 7. 11. A hy-
pocrite ſays one thing, but thinks another. The great thing that God
looks at, and requires, is, the heart ; (Prov. 23. 26.) if that be far from
him, it is not a reaſonable ſervice, and therefore not an acceptable one,
it is the ſacrifice of fools, Eccl. 5. 1.
[2.] In their preſcriptions to others. This is an inſtance of their hy-


e t -
- ST, MATTHEW, XV.
The worſt Defilement from within.
muſt give all diligence to underſtané.” Not only ſcholars, but even the
poerify, that they teach for doctrines the commandments of men. The }
multitude, the ordinary people, muſt apply their minds to underſtand the ,
words of Chriſt. He therefore calls upon them to underſtand, becauſe

Jews then, as the Papiſts fince, paid the ſame reſpect-to oral tradition
that they did to the word of God, receiving it part pietatis affectu ac ||
reverentia—with the ſame pious affection and reverence. Conc. Trident. || the leſſon he was now about to teach them, was contrary to the notions
which they had ſucked in with their milk from their teachers; and over.
turned many of the cuſtoma and uſages which they were wedded to, and
Seſs. 4. Decr. 1. When men's inventions are tacked to God’s inſtitu-
tiºns, and impoſed accordingly"; this is hypocriſy, a mere human religion.
The commandments of men are properly converſant about the things of || laid ſtreſs upon. Note, There is need of a great intention of mind and
men, but God will have his own work done by his own rules, and accepts || clearneſs of underſtanding, to free men from thoſe corrupt principles and .
not that which he did not himſelf appoint. That only comes to him, that | pračtices which they have been bred up in and long accuſtomed to ; for
comes from him. º s . . . . . . . . . . . . , || iſ that caſe the -underſtanding is commonly bribed and biaſed by pre-
(2.) The doom of hypocrites; it is put in a little compaſs; In vain ||jūdice. . . - - * , -, - . . .
do they worſhip me. Their worſhip does not attain the end for which || | II. The truth, itſelf laid down, (v. 11.) in two propoſitions, which:
it was appointed; it will neither pleaſe God, nor profit themſelves.” If were oppoſite to the vulgar errors of that time, and were therefore fur-
it be not in ſpirit, it is not in truth, and ſo it is all nothing. That man || priſing. . . . . . . t - - -
who only ſeems to be religious, but is not ſo, his religion is vain ; 1. Not that which goes into the mouth, deftles the man. It is not the
(James 1. 26.) and if our religion be a vain oblation, a vain religion, || kind or quality of our food, nor the condition of our hands, that affects
the ſoul with any moral pollution or defilement. The kingdom of God is
not meat and drink, Rom. 14, 17. That defiles the man, by which guilt
how great is that vanity? How ſad is it to live in an age of prayers and
fermons, and ſabbaths and ſacraments, in vain, to beat the air in all theſe ;
iſ contraćted before God, and the man is rendered offenfive to him, and
disfitted for communion with him ; now what we eat, if we do not eat
---
it is ſo, if the heart be not with God in them. Lip-labour is loſt labour,
Iſa. 1. 11. Hypocrites ſow the wind, and reap the whirlwind; they truſt
in vanity, and vanity will be their recompenſe. . . . .
. Thus Chriſt juſtified his diſciples in their diſobedience to the tra-
ditions.of the elders; and this the ſeribes and Phariſees got by their ca-
villing. We read not of any reply they made ; if they were not ſatisfied,
yet they were filenced, and ...; not reſiſt the power, wherewith Chriſt.
ſpake. - ~.
are pure, Titº 1. 15. The Phariſees carried the ceremonial pollutions, '
by eating ſuch and ſuch meats, much further than the law intended, and
burthened it with additions of their own, which our Saviour witneſſes
againſt ; intending hereby to pave the way to a repeal of the ceremonial
law in that matter. He was now beginning to teach his followers to
call nothing common or unclean ; and if Peter, when he was bid to kill and
egt, had reinembered this word, he would not have ſaid, Not ſo, Lord, .
A&ts, 10, 13.15, 28. . . - . . . . . .
10. And he called the multitude, and ſaid unto them,
Hear, and underſtand. 11. Not that which goéth into the
| unreaſonably and immoderately, does not this, for to the pure all things
mouth, defileth a man : but that which cometh out of the
mouth this defileth a man. 12. Then came his diſciples,
and ſaid unto him, Knoweſt thou that the Phariſees were
offended after they heard this ſaying 13. But he an-
ſwered and ſaid, Every plant which my heavenly Father
they be blind leaders of the blind. And if the blind lead
the blind, both ſhall fall into the ditch. 15. Then an-
ſwered Peter and ſaid unto him, Declare unto us this
#. 16. And Jeſus ſaid, Are ye alſo yet without un-
erſtanding? 17. Do not ye yet underſtand, that whatſoever
entereth in at the mouth, goeth into the belly, and is caſt
out into the draught : 18. But thoſe things which proceed
out of the mouth, come forth from the heart, and they
defile the man. 19. For out of the heart proceed evil
thoughts, murders, adulteries, fornications, thefts, falſe
witneſs, blaſphemies. 20. Theſe are the things which de-
file a man: but to eat with unwaſhen hands, defileth not
2. In all. º -
t
Chriſt having proved that the diſciples in eating with unwaſhen hands,
were not to be blamed, as tranſgreſſing the traditions and injunctions of
the elders, comes here to ſhew that they were not to be blamed, as hav-
ing done anything that was in itſelf evil. In the former part of his diſ-
courſe he overturned the authority of the law, and in this the reaſon of
it. Obſerve, - . • * " . . .
I. The ſolemn introdućtion to this diſcourſe; (v. 10.) He called the
"multitude. They were withdrawn while Chriſt diſcourſed with the
ſeribes and Phariſees ; probably thoſe proud men ordered them to with-
draw, as not willing to talk with Chriſt in their hearing ; Chriſt muſt
favour them at their pleaſure with a diſcourſe in private. But Chriſt
had a regard to the multitude ; he ſoon dišpatched the ſcribes and Pha-
riſees, and then turned them off, and invited the mob, the multitude, to
be his hearers : thus the poor are evangelized ; and the fooliſh things of
the world, and things that are deſpiſed, hath Chriſt choſen. The humble
Jeſus embraced thoſe whom the proud Phariſees looked upon with diſ-
dain, and to them he deſigned it for a mortification. He turns from
them as wilful and unteachable, and turns to the multitude, who, thougl,
weak, were humble, and willing to be taught. To them he ſaid, Hear,
and underſtand. Note, What we hear from the mouth of Chriſt, we
g
|
2. But that which comes out of the mouth, this deftles a man. We are
polluted, not by the meat we eat with unwaſhen hands, but by the words
we ſpeak from an unſanétified heart ; ſo it is that the mouth eauſéth the
Jºſh to ſin, Eccl. 5.6. Chriſt, in a former diſcourſe, had laid a great.
ſtreſs upon our words ; (ch-q12. 36, 37.) and that was intended for re-
proof and warning to thoſe that cavilled at him : this here is intended
- * * * * - t * . } for reproof and warning to thoſe that cavilled at the diſciples, and cen-
hath not planted, ſhall be rooted up. 14. Let them alone: | p g pies, and cen
ſured them. It is not the diſciples that defile themſelves with what they
eat, but the Phariſees that defile themſelves with what they ſpeak ſpite-
| fully and cenſoriouſly of them. Note, Thoſe who charge guilt upon
others for tranſgreſſing the commandments of men, many times bring
greater, guilt upon themſelves by tranſgreſſing the law of God againſt
raſh judging. Thoſe moſt defile themſelves, who are moſt forward to cen-
ſure the defilements of others. . .
III. The offence that was taken at this truth, and the account brought
to Chriſt of that offence; (v. 12.) “The diſciples ſaid unto him, Knoweft
thou that the Phariſees were offended, and didſt thou not foreſee that they
would be ſo, at this ſaying, and would think the worſe of thee and of
thy doćtrine for it, and be the more enraged at thee * r
1. It was not ſtrange that the Phariſees ſhould be offended at this plain
truth, for they were men made up of error and enmity, miſtake and
malice. Sore eyes cannot bear clear light; and nothing is more pro-
voking to proud impoſers than the undeceiving of thoſe whom they have
firſt blindfolded, and then enſlaved. It ſhould ſeem that the Phariſees,
who were ſtrićt obſervers of the traditions, were more offended than the
ſcribes, who were the teachers of them ; and perhaps they were as much
galled with the latter part of Chriſt’s doćtrine, which taught a ſtrićtneſs
in the government of our tongue, as with the former part, which taught
an indifference about waſhing our hands; great-contenders for the for-
malities of religion, being commonly as great contemners of the ſubſtan-
tials of it. ‘. . . *" .
2. The diſciples thought it ſtrange that their Maſter ſhould ſay that
which he knew would give ſo much offence; he did not uſe to do ſo :
ſurely, think they, if he had confidered how provoking it would be, he
would not have ſaid it. But he knew what he ſaid, and to whom he
ſaid it, and what would be the effect of it ; and would teach us, that,
though in indifferent things we muſt be tender of giving offence, yet we .
muſt not, for fear of that, evade any truth or duty. Truth muſt be
owned, and duty done; and if any be offended, it is his own fault : it is
ſcandal, not given, but taken. * - .
Perhaps the diſciples themſelves ſtumbled at the word Chriſt ſaid,
which they thought bold, and ſcarcely reconcileable with the difference
that was put by the law of God between clean and unclean meats; and
therefore objećted this to Chriſt, that they might themſelves be better
informed.
They ſeem likewiſe to have a concern upon them for the
i-
*
Phariſees, though they had quarrelled with them; which teaches us to
forgive, and ſeek the good, eſpecially the ſpiritual good, of our enemies,
perſecutors, and ſlanderers. They would not have the Phariſees go
away diſpleaſed at any thing Chriſt had ſaid; and therefore, though
they do not defire him to retračt it, they hope he will explain, correót,
and mollify it. Weak hearers are ſometimes more ſolicitous than they
ſhould be not to have wicked hearers offended. But if we pleaſe men
|
with the concealment of truth, and the indulging of their errors and cor-i
ruptions, we are not the ſervants of Chriſt. - -
: IV. The doom paſſed upon the Phariſees, and their corrupt tradi-
tions ; which comes in as a reaſon why Chriſt cared not though he
offended them, and therefore why the diſciples ſhould not care ; be-
cauſe they were a generation of men that hated to be reformed, and were
marked out for deſtruction. Two things Chriſt here foretells concerning
them; - ‘. . .
1. The rooting out of them and their traditions; (v. 13.) Every
plant which my heavenly Father hath not planted, shall be rooted up. Not
only the corrupt opinions and ſuperſtitious pračtices of the Phariſees,
but their ſe&t, and way, and conſtitution, were plants not of God’s plant- :
ing. The rules of their profeſſion were no inſtitutions of his, but owed
their origin to pride and formality. The people of the Jews were planted
q, noble vine ; but now that they are become the degenerate plant of a
ſtrange vine, God diſowned them, as not of his planting. Note, (i.) In the
viſible church, it is no ſtrange thing to find plants that our heavenly Fa-
ther has not planted. It is implied that whatever is good in the church,
is of God’s planting, Iſa. 41. 19. But let the huſbandman be ever ſo
careful, his ground will caſt forth weeds of itſelf, more or leſs, and there
is an enemy buſy ſowing tares. . What is corrupt, though of God's per-
mitting, is not of his planting, he ſows nothing but goodſted in his field.
Let us riot therefore be deceived, as if all muſt needs be right,’ that we
find in the church, and all thoſe perſons and things our Father’s plants,
that we find in our Father’s garden. Believe not every ſpirit, but try the
Jpirits ; ſee Jer. 19. 5.—23. 31, 32. (2.) Thoſe that are of the ſpirit
of the Phariſees, proud, formal, and impoſing, what figure ſoever they
make, and of what denomination ſoever they be, God will not own them
as of his planting. By their fruit you shall know them. (3.) Thoſe
plants that are not of God’s planting, ſhall not be of his protećting, but
ſhall undoubtedly be rooted up. What is not of God ſhall not ſtand,
Acts 5. 38. What things are unſcriptural, will wither and die of them.
ſelves, or be juſtly exploded by the churches: however, in the great
day theſe tares that offend will be bundled for the fire. What is be-
come of the Phariſees and their traditions : They are long fince aban-
doned; but the goſpel of truth is great, and will remain. It cannot be
rooted up. - •. -
2. The ruin of them, and their followers, who had their perſons and
principles in admiration, v. 14. Where, *
(1.) Chriſt bids his diſciples let them alone. “ Have no converſe
with them, or concern for them ; neither court their favour, nor dread
their diſpleaſure ; care not though they be offended, they will take their
courſe, and let them take the iſſue of it. They are wedded to their own
fancies, and will have every thing their own way: let them alone. Seek
not to pleaſe a generation of men that pleaſe not God, (1 Theſſ. 2. 15.)
and will be pleaſed with nothing leſs than an abſolute dominion over
your conſciences. They are joined to idols, as Ephraim, (Hoſ. 4. 17.)
the idols of their own fancy; let them alone ; let them be jilthy still,”
Rev. 22. 1 1. The caſe of thoſe finners is ſad indeed, whom Chriſtor-
ders his miniſters to let alonie.
- (2.) He gives them two reaſons for it. Let them alone ; for,
[1..] They are proud and ignorant; two bad qualities that often meet,
and render a man incurable in his folly, Prov. 26. 12. They are blind
leaders of the blind. . They are groſsly ignorant in the things of God,
and ſtrangers to the ſpiritual nature of the divine law ; and yet ſo proud,
that they think they ſee better and further than any, and therefore un-
dertake to be leaders of others, to ſhew others the way to heaven, when
they themſelves know hot one ſtep of the way; and, accordingly, they
preſeribe to all, and proſcribe thoſe who will not follow them. Though
they were blind, if they had owned it, and come to Chriſt for eye-ſalve,
they might have ſeen, but they diſdained the intimation of ſuch a thing ;
(John 9. 40.) Are we blind alſo 2 They were confident that they them-
ſelves were guides of the blind, (Rom. 2. 19, 20.) were appointed to be
fo, and fit to be ſo; that every thing they ſaid, was an oracle and a law;
“Therefore let them alone, their caſe is deſperate ; do not meddle with
them : you may ſoon provoke them, but never convince them.” How
*
ST, MATTHEw, xv.
The Condemnation of the Phariſes.
blind, ſo ſelf-conceitedly-fooliſh, as to be peremptóry in their condu&;
while the people were ſo ſottiſhly fooliſh as to follow them with an im- .
licit faith and obedience, and willingly walk after the commandment, Hoſ.
... 11. Now the prophecy was, fulfilled, Iſa. 29. 10, 14. ' And it is
eaſy to imagine what will be in the end hereof, when the prophets propheſy
|falſely, and the prieſts bear rule by their means, and the people love to have
it ſo, Jer. 5. 31. - -
[2] They are poſting to deſtrućtion, and will ſhortly be plunged
into it; Both shall fall into the ditoh. This muſt needs be the end of it,
if both be ſo blind, and yet both ſo bold, venturing forward, and yet not
aware of danger. Both will be involved in the general deſolation coming
upon the Jews, and both drowned in eternal deſtrućtion and perdition.
he blind leaders and the blind followers will periſh together. We find
(Rev. 22, 15,) that hell is the portion of thoſe that make a lie, and of
thoſe that love it when it is made. The deceived and the deceiver are ob-
noxious to the judgment of God, Job 12. 16. Note, First, Thoſe that)
by their cunning craftineſs draw others to fin and error, ſhall not, with
all their craft and cunning eſcape ruin themſelves. If both fall together:
into the ditch, the blind leaders will fall undermoſt, and have the worſt of
it; ſee Jer. 14, 15, 16. The prophets ſhall be coſitimed first, and then.
the people to whom they propheſy, Jer. 20. 6.—28. 15, 16. Secondly,
The fin and ruin of the deceivers will be no ſecurity to thoſe that are de-
ceived by them. Though the leaders of this people cauſe them to err,
yet they that are led of them are destroyed, (Iſa. 9. 16.) becauſe they
ſhut their eyes againſt the light which would have reëtified their miſtake.
Seneca, complaining of moſt people’s being led by common opinion and
practice, (Uniſpiiſue mavullcrederequam judicare—Things are taken upon
truſt, and never examined,) concludes, Inde isla tanta coacervatio aſiorum
|ſuper alios ruentium—Hence crowds full upon crowds in vast confuſion. De.
| Vita Béata.
The falling of both together will 'aggravate the fall of .
both ; for they that have thus mutually increaſed each other’s ſin, will
mutually exaſperate each other’s ruin, -
V. Inſtrućtion given to the diſciples concerning the truth Ch
riſt had
| laid down, v. 10. Though Chriſt rejećts the wilfully ignorant who care not
to be taught, he can have compaſſion on the ignorant who are willing to .
learn, Heb. 5. 2. If the Phariſees, who made void the law, be offended,
let them be offended; but this great peace have they who love the law,
that nothing shall offend them, but, ſome way or other, the offence ſhall
be taken off, Pſ. 119. 165. - -
Here is, 1. Their deſire to be better inſtrućted in this matter ; ,
(v. 15.) in this requeſt, as in many others, Peter was their ſpeaker; the
reſt, it is probable, putting him on to ſpeak, or intimating their concur-
rence; Declare unto us this parable. What Chriſt ſaid, was plain, but,
becauſe it agreed not with the notions they had imbibed, though they
would not contradićt it, yet they call it a parable, and cannot underſtand,
it. Note, (1.) Weak underſtandings are apt to turn plain truths into
parables, and to ſeek for a knot in a bulruſh. The diſciples often did ſo,
as John 16, 17. even the graſhopper is a burthen to a weak ſtomach,
and babes in underſtanding cannot bear and digeſt ſtrong meat. (2.)
Where a weak head doubts concerning any word of Chriſt, an upright
heart and a willing mind will ſeek for inſtruction. The Phariſees were
offended, but kept it to themſelves; hating to be reformed, they hated
to be informed ; but the diſciples, though offended, ſought for ſatisfac-
tion, imputing the offence, not to the doćtrine delivered, but to the ſhal-
Iowneſs of their own capacity. X- -
2. The reproof Chriſt gave them for their weakneſs and ignorance :
(v. 16.) Are ye alſo yet without anderstanding 2 As many as Chriſt loves
and teaches, he thus rebukes. Note, They are very ignorant indeed,
who underſtand not that moral pollutions are abundantly worſe and more
dangerous than ceremonial ones. Two things aggravate their dulneſs
and darkneſs. . . . ." - -
(1,) That they were the diſciples of Chriſt; “Are ye alſo without
underſtanding 2 Ye whom I have admitted into ſo great a degree of fa-
miliarity with me, are ye ſo unflºilful in the word of righteouſneſs * Note,
The ignorance and miſtakes of thoſe that profeſs religion, and enjoy the
privileges of church-memberſhip, are juſtly a grief to the Lord Jeſus.
“No wonder that the Pharifees underſtand not this doćtrine, who know
nothing of the Meſſiah’s kingdom; but ye that have heard of it, and em-
braced it, yourſelves, and preached it to others, are ye alſo fuch ſtrangers
to the ſpirit and genius of it 7” * l
. (2.) That they had been a great while Chriſt’s ſcholars ; “Are ye
yet ſo, after ye have been ſo long under my teaching * Had they been
but of yeſterday in Chriſt’s ſchool, it had been another matter, but to
miſèrable was the caſe of the Jewiſh church now when their leaders were |
have been for ſo many months Chriſt’s conſtant hearers, and yet to be
ST, MATTHEw, xv.
The Syrophenician Woman.
.. º cº , -
without underſtanding, was a great reproach to them. Note, Chriſt ex-
pećts from us ſome proportion of knowledge, and grace, and wiſdom ac-
cordin • -
12. 2. Tim. 8. 7, 8. . . . . \ . - . . -
- i. 3... The explication Chriſt gave them of this doćtrine of pollutions.
Though he chid them for their dulneſs, he did not caſt them off, but
pitied them, and taught them, as Luke 24, 25.27. He here ſhews us,
(1.) What little danger we are in of pollution from that which en-
tereth. in at the mouth, v. 17. An inordinate appetite, intemperance, -
| proaches toward them, and not lay ſtreſs upon the waſhing of the kafiás.
| Chriſt doth not yet repeal the law of the diſtinétion of meats, (that wai,
| not done till Aćts. 10.) but the tradition of the elders, which was tacked,
and exceſs in eating, come out of the heart; and are defiling ; but meat
in itſelf is not ſo, as the Phariſees ſuppoſed. What there is of dregs and
defilement in our meat, nature (or rather the God of nature) has pro-
vided a way to clear us of it; it goes in at the belly, and is cast out into the
draught, and nothing remains to is but pure nouriſhment.
and wonderfully are we made and preſerved, and our ſouls held in life.
The expalſive faculty is as neceſſary in the body as any other, for the
diſcharge of that which is ſuperfluous, or noxious; ſo happily is nature
enabled to help itſelf, and ſhift for its own good : by this means nothing
defiles; if we eat with unwaſhen hands, and ſo any thing unclean mix
with our food, nature will ſeparate it, and caſt it out, and it will be no
“defilement to us. It may be a piece of cleanlineſs, but it is no point of
conſcience, to waſh before meat; and we go upon a great miſtake if we
place religion in it. It is not the pračtice itſelf, but the opinion it is
"built upon, that Chriſt condemns, as if meat commended us to : God #|
(1 Cor. S. 8.) whereas chriſtianity ſtands not in ſuch obſervances.
(2.) What great danger we are in of pollution from that which pro-
ceeds out of the mouth, (v. 18.) out of the abundance of the heart; com-
pare ch. 12. 34. There is no defilement in the produćts of God’s
bounty; the defilement ariſes from the produćts of our own corruption.
Now here we have, . . . . . 4
[1..] The corrupt fountain of that which proceeds out of the mouth;
it comes from the heart; that is the ſpring and ſource of all fin, Jer."
8. 7. It is the heart that is ſo deſperately wicked; (Jer. 17. 9.) for
there is no fin in word or deed, which was not firſt in the heart. There
is the root of bitterneſs, which bears gall and wormwood. It is the in-
ward part of a finner, that is very wickedneſs, Pſ. 5.9. All evil ſpeak-
ings come forth from the heart, and are defiling; from the corrupt heart
comes the corrupt communication. * - “. .
[2.] Some of the corrupt ſtreams which flow from this fountain, ſpe-
cified ; though they do not all come out of the mouth, yet they all come
out of the man, and are the fruits of that wickedneſs which is in the
heart, and is wrought there, Pſ. 58, 2. - - -
First, Evil thoughts, fins againſt all the commandments. Therefore
David puts vain thoughts in oppoſition to the whole law, Pſ. 119. 113.
Theſe are the firſt-born of the corrupt, nature, the beginning of its
ſtrength, and do moſt reſemble it.
the houſe, and lodge within us. There is a great deal of fin that begins and
ends in the heart, and goes no further.
are evil thoughts, wickedneſs in the contrivance, (AuxAoyaggol royopoi,)
wicked plots, purpoſes, and devices of miſchief to others, Mic. 2. 1. . .
Secondly, Murders, fins againſt the fixth commandment ; theſe come
from a malice in the heart againſt our brother’s life, or a contempt of it.
Hence he that hates his brother, is ſaid to be a murderer - he is ſo at
God’s bar, 1 John 3. 15. Iſar is in the heart, Pſ. 55. 21. James 4. 1.
. Thirdly, Adulteries andfornications, fins againſt the ſeventh command-
ment; thoſe come from the wanton, unclean, carnal, heart; and the
luft that reigns there, is conceived there, and brings forth theſe fins,
James 1. 15. There is adultery in the heart firſt, and then in the ačt,
ch. 5. 28. *
Fourthly, Thefts, fins againſt the eighth commandment, cheats, wrongs,
rapines, and all injurious contračts; the fountain of all theſe is in the
heart, that is it that is exerciſed in theſe covetous practices, (2 Pet. 2. 14.)
that is ſet upon riches, Pſ. 62. 10. Achan coveted, and then took,
Joſhua 7. 20, 21. - .
Fifthly, Falſe witneſs, againſt the ninth commandment ; this comes.
rom a complication of falſehood and covetouſneſs, or falſehood and
w
... malice in the heart. If truth, holineſs, and love, which God requires in
the inward paris, reigned as they ou
- ght, there would be no falſe witneſs-
bearing, Pſ. 64, 6. Jer. 9. 8. -
Širthly, Blaſphemies, ſpeaking evil of God, againſt the third command- |
ment ; ſpeaking evil of our neighbour, againſt the ninth commandment ;
theſe come from a contempt and diſeſteem of both in the heart; thence
the blaſphemy against the Holy Ghoſt proceeds ; (ch. 12. 33, 34.) theſe
are the overflowings of the gall within. , 2
Vol. IV, No. 76.
to the time and means we have had, See John 14. 9. Heb. 5.
So fearfully]
Theſe, as the ſon and heir, abide in |
Carnal fancies and imaginations ||
Now theſe are the things which deftle a man, d. 20.3Note; Siri is dea
filing to the ſoul, renders it unlovely, and abominable in the eyes of the
pure and holy God, runfit for communion with him, and for the enjoy-,
ment of him in the hew Jeruſalem, into which nothingſhall-enter; that
|defileth, or worketh iniquity. The mind and conſcience are defiled by
fin, and that makes every thing elſe ſo, Tit. i.,15. This defilement by:
fin was figuified by the ceremonial pollutions which the Jewiſh doćtors
| added.to, but underſtood not, . See Heb. 9. 13, 14. I John, 1.7: ...
Theſe therefore are the things we muſt carefully avoid, and all ap-
to that law; and therefore he concludes, Tó eat with, unwashen hands,
(which was the matter now in queſtion,) this deftleth not aimºništáfiºd,
waſh, he is not the better before God; if he waſh not, he isºmotº the
worſe. . . *. • - . . . . iſ ; ? . . . . . .] iñi
- - . . . (ſ of
21. Then Jeſus went thence, and departed into the coaſts
of Tyre and Sidon. 22. And behold, a woman of Canaan
came out of the ſame coaſts, and cried unto him, ſaying,
Have mercy on me, O Lord, thou Son of David; my
daughter is grievouſly vexed with a devil. 23. But he
anſwered her not a word. And his diſciples came, and be-
ſought him, ſaying, Send her away, for ſhe crieth after us.
24. But, he anſwered and ſaid, I am not ſent, but unto
the loſt ſheep of the houſe of Iſrael. , 25. Then came ſhe,
and worſhipped him, ſaying, Lord, help me. , 26. But hé
anſwered and ſaid, It is not meet to take the children’s
bread, and to caſt it to dogs. 27. And ſhe ſaid, Truth,
Lord: yet the dogs eat of the crumbs which fall from
their maſter's table. 28. Then Jeſus anſwered and ſaid unto
her, O woman, great is thy faith: be it unto thee even as
thou wilt. And her daughter, was made whole from that
very hour. . .
we have here that famous ſtory of Chriſt’s casting the devil out of the
woman of Canaan’s daughter; it has ſomething in it ſingular and very
ſurpriſing, and which looks favourably upon the poor Gentiles, and is an
earneſt of that mercy which Chriſt had in ſtore for them. Here is a
gleam of that light which was to lighten the Gentiles, Luke 2.32. Chriſt
came to his own and his own received him not ; but many of them quar-
relled with him, and were offended in him ; and obſerve what follows,
v. 21. - - - • * \ .
I. Jeſús went thence. Note, Juſtly is the light taken from thoſe that
either play by it, or rebel againſt it. When Chriſt and his diſciples could
not be quiet among them, he left them, and ſo left an example to his
own rule, (ch. 10. 14.) Shake off the dust of your feet. Though Chriſt
endure long, he will not always endure the contradiction offinners against
himſelf. He had ſaid, (v. 14.) Let them alone, and he did ſo. Note,
Wilful prejudices againſt the goſpel, and cavils at it, often provoke
Chriſt to withdraw, and to remove the candlestick out of its place, Aéts
13. 45, 51. - \
II. when he went thence, he departed into the coasts of Tyre and
Sidon ; not to thoſe cities, (they were excluded from any ſhare in
Christ's mighty works, ch. 11. 21, 22.) but into that part of the land of
Iſrael which lay that way : thither he went, as Elias to Sarepta, a city
of Sidon ; (Luke 4, 25.) thither he went to look after this poor woman
whom he had mercy in reſerve for. While he went about doing good,
he was never out of his way. The dark corners of the country, which
lay moſt remote, ſhall have their ſhare of his benign influences ; and as
now the ends of the land, ſo afterward the ends ºf the earth, shall ſee his
ſalvation, Iſa. 49. 6. Here it was, that this miracle was wrought, in
the ſtory of which we may obſerve, - - -
1. The addreſs of the woman of Canaan to Chriſt, v. 22. She was a
| Gentile, a ſtranger to the commonwealth of Iſrael ; probably one of the
poſterity of thoſe accurſed nations that were devoted by that word,
Curſed be Canaan. Note, The doom of political bodies doth not al-
ways reach every individual member of them. God will have his rem-
nant out of all nations, choſen veſſels in all coaſts, even the moſt un-
likely : ſhe came out of the ſame coaſts. If Chriſt had not now made
w-
* * * = •rº r
.** * •
a viſit to theſe doaſts, though the mercy was worth travelling far for,
it dis, probable; that ſhe, had never come: to him. ; Note, It is often
an excitementità as dormant faith and zeal,i to have opportunities of
acquaintaneelwiſh-Chriſt brought to our doors, to have the word migh
, -uniºr Lºki-b * , ; $, ºf , ...: ' ' , . i.e., . . . .” ... . i. . . . . . . . . .
*Herriaddreſs was very-importunate, ſhe cried to Chriſt, as one in
earneſt; cried;, as being at ſome diſtance from him, not daring to ap-
proach too. near, being a Canaanite, left ſhe ſhould give offence. In her
addreſs, , , . . . . . . . . . . . . . . . . . . . . . . . . . . . .
...(it). She relates her miſery; My daughter is grievouſly vexed with a
deviliatiºs ºsweviºral—She is ill-bewitched, or poſſeſſed. There were
degrees ºf that miſery, and this was the worſt fort.” It was a common
gaſeºut that time, and very calamitous. Note, The vexations of chil-
dréâhare she trouble of parents, and nothing ſhould be more ſo than their
being under the power of Satan. Tender parents very fenſibly feel the
miſeries of thoſe that are pieces of themſelves; “Though vexed with
the Devil, yet ſhe is my daughter ſtill.” The greateſt affiótions of our
relations do not diſſolve our obligations to them, and therefore ought
not to alienate our affections from them. It was the diſtreſs and trouble
of her family, that now brought her to Chriſt ; ſhe came to him, not for
jºt her; Though it is need that drives us to Chriſt, yet we ſhall not
teaching, but for healing; yet, becauſe ſhe came in faith, he did not re-
them our own, in improvement and advantage. -
‘’’é2:) She requeſts for mercy; Have mercy on me, O Lord, thou Son of
£dºdoſſin calling him Lord, the Son of David, ſhe owns him to be the
fetch comfort from. From the Lord we may expectaëts of power, he
can command deliverances; from the Son of David we may expect all
the mercy and grace which were foretold concerning him. Though a
Gentile, ſhe owns the promiſe made to the fathers of the Jews, and the
honour of the houſe of David. The Gentiles muſt receive Chriſtianity,
Aºt only as an improvement of natural religion, but as the perfection of
the Jewiſh religion, with an eye to the Old Teſtament.
Her petition is, Have mercy on me. She doth not limit Chriſt to this
or that particular inſtance of mercy, but mercy, mercy is the thing ſhe
begs; ſhe pleads not merit, but depends upon mercy 3. Have mercy upon |
me. Mercies to the children are mercies to the parents; favours to
ours are favours to us, and are ſo to be accounted. Note, It is the duty of
parents to pray for their children, and to be earneſt in prayer for them,
eſpecially for their ſouls; “I have a ſon, a daughter, grievouſly vexed:
with a proud will, an unclean devil, a malicious devil, led captive by him.
at his will; Lord, help them.” This is a cafe more deplorable than that
of a bodily poſſeſſion. Bring them to Chriſt by faith and prayer, who
alone is able to heal them. Parents ſhould look upon it as a great.
mercy to themſelves, to have Satan’s power broken in the ſouls of their
shildren. - . -
2: The diſcouragements ſhe met with in this addreſs; in all the ſtory
of Chriſt’s miniſtry we do not meet with the like. He was wont to
countenance and encourage all that came to him, and either to anſwer be-
jore they called, or to hear while they were yet ſpeaking ; but here was
one otherwiſe treated; and what could be the reaſon of it 2 (1.) Some
'think that Chriſt ſhewed himſelf backward to gratify this poor woman,
becauſe he would not give offence to the Jews, by being as free and as for-
ward in his favour to the Gentiles as to them. He had bid his diſciples not.
go into the way of the Genliles, (ch. 19, 5.) and therefore would not him-
fifteem foºlinable to them as to others, but rather more ſhy. Or ra.
ther, (2.) Chriſt treated her thus, to try her ; he knows what is in the
heart, knew the ſtrength of her faith, and how well able ſhe was, by hig:
grace, to break through ſuch diſcouragements; he therefore met her with
them, that the trial of her faith might be found unto praiſe, and honour,
and glory, 1 Pet. l. 6, 7. This was like God’s tempting Abraham,
(Gen. 22. 1.) like the angel's wreſtling with Jacob, only to put him
upon wreſtling, Gen. 32. 24. Many of the methods of Chriſt’s provi-
dence, and eſpecially of his grace, in dealing with his people, which are
dark and perplexing, may be explained with the key of this ſtory, which
is for that end left upon record, to teach us that there may be love in
Chriſt’s heart while there are frowns in his face, and to encourage us,
therefore, though he ſtay us, yet to trust in him. ...
Obſerve the particular diſcouragements given her.
[1..] When ſhe cried after him, he anſwered her not a word, v. 23.
His ear was wont to be always open and attentive to the cries of poor
...'...lºc.” . . . . ' - ST: MATTHEW, XV: - The Syrophenician womani,
f ſupplients, and his lips, which dropped as the honey-comb, always ready

to give an anſwer of peace; but to this poor woman he turned a deaf
| ear, and ſhe could get neither an alms nor an anſwer. It was a wonder
#that ſhe did not fly off in a fret, and ſay, “Is this he that is ſo famed
'for clemency and tenderneſs? Have ſo imany been heard and anſwered
#by him, as they talk, and muſt I be the firſt reječted ſuiter 2. Why ſo
} diſtant to me, if it be true that he hath ſtdoped to ſo many s”, but Chriſt
knew what he did, and therefore did not anſwer, that ſhe might be the
more earneſt in prayer. He heard her, and was pleaſed with her, and
strengthened her with strength in her Jöui to proſecute her requeſt, (ºr
138. 3. Job 23.6.) though he did not immediately give her the anſwer:
ſhe expečted. By ſeeming to draw away the deſired mercy from her, he
drew her on to be ſo much the more importunate for it. Note, Every
accepted prayer is not immediately an anſwered prayer. Sometimes.
F. ſeems not to regard his people’s prayers, like a man aſleep or aſto-
niſhed, (Pſ. 44, 23. Jer, 14-9. Pſ. 22. 1, 2.) nay to be angry at them;.
! ; 80. 4, Lam. 3. 8, 44.) but it is to prove, and ſo to improve, their
faith, and to make his after-appearances for them the more glorious to:
} himſelf, and the more welcome to them ; for the wifton, at the end, shalf
Jøeak, and shall not lie, Hab. 2. 3. See Job 35. 14- -
*C2.] When the diſciples ſpake a good word for her, he gave a reaſon
# why he refuſed her, which was yet more diſcouraging.
therefore, be driven from him. It was the afflićtion of her daughter, that ||
gave her this occaſion of applying to Chriſt. It is good to make the
afflićtions of others our own, in ſenſe and ſympathy, that we may make ||
First, It was ſome little relief, that the diſciples interpoſed on her be-,
half; they ſaid, Send her away, fºr she orieth after us. It is deſirable to
have an intereſt in the prayers of good people, and we ſhould be de-
| firous of it. Yet the diſciples, though wiſhing ſhe might have what ſhe
eame for, yet therein conſulted rather their own eaſe than the poor wo-
| man’s ſatisfaction; “Send her away with a cure, for she cries, and is in.
Meſſiah ; that is the great thing which faith ſhould faſten upon, and
good earneſt ; she cries after us, and is troubleſome to us, and ſhafnes.
us.” Continued importunity may be uneaſy to men, even to good men;
but Chriſt loves to be cried after. . .
Seoondly, Chriſt's anſwer to the diſciples quite daſhed her expecta-
tions; “J am not ſent, but to the lost sheep of the houſe of Iſrael; you know
I am not, ſhe is none of them, and would you have me go beyond my com--
miſfion ?”.Importunity ſeldom conquers the ſettled reaſon of a wife mau.
and thoſe refuſals are moſt filencing, which are ſo. baeked. He doth
not only not anſwer her, but he argues againſt her, and ſtops her mouth
with a reaſon. . It is true, ſhe is a lost sheep, and hath as much need of
his care as any, but ſhe is not of the houſe of Iſrael; to whom he was firſt
ſent, (A&ts 8. 26.) and therefore not immediately intereſted in it, and
entitled to it. Chriſt was a Minister of the circumcision : (Rom. 15.8.)
and though he was intended for a Light to the Gentiles, yet the fulneſs of
time for that was not new come, the vail was not yet rent, nor the parti.
tion wall taken down. Chriſt’s perſonal miniſtry was to Be the glory of his.
people Iſrael; “If I am ſent to them, what have I to do with thoſe that
are none of them 22° Note, It is a great trial, when we have occaſioni
given us to queſtion whether we be of thoſe to whom Chriſt was ſent.
But, bleſſed be God; no room is left for that doubt; the diſtinétion be-
| tween Jew and Gentile is taken away; we are ſure that he gave his life.
a ranſom for many, and if for many, why not for me !
Thirdly, When ſhe continued her importunity, he infºſted upon the un-
fitneſs of the thing, and gave her not only a repulſe, but a ſeeming re-
proach too ; (v. 26.) It is not meet to take the children’s bread and to
cast it unto dogs. This ſeems to cut her off from all hope, and might.
have driven her to deſpair, if ſhe had not had a very ſtrong faith indeed.
Goſpel-grace, and miraculous cures, (the appertenances of it,) were
children's bread; they belonged to them to whomºpertained the adoption,
(Rom. 9. 4.) and lay not upon the ſame level with that rain from heaven,
and thoſe fruitful ſeaſons, which God gave to the nations whom he ſuf-
fered to walk in their own ways : (A&ts 14.16, 17.); no, theſe were pe-
culiar favours, appropriated to the peculiar people, the garden incloſed.
Chriſt preached to the Samaritans, (John 4. 41.), but we read not of
any cures he wrought among them ; that ſalvalion was of the Jews ; it is
not meet therefore to alienate theſe. The Gentiles were looked upon.
by the Jews with great contempt, were called and counted dogs; and, in
compariſon with the houſe of Iſrael, who were ſo dignified and privileged,
Chriſt here ſeems to allow it, and therefore thinks, it not meet that the
Géntiščs, ſhould ſhare in the favours beſtowed on the Jews. But ſee how:
the tables are tunned ; after the bringing of the Gentiles into the church,
the Jewiſh zealots for the law are called dogs, Phil. 3. 2. . -
Now this Chriſt urgeth againſt this woman of Canaan; “How can
ſhe expect to eat of the children’s bread, who is not of the family ’’:
Note, J. Thoſe whom Chriſt intends moſt fignally to honour, he firſt.
humbles and lays low in a ſenſe of their own meanneſs and unworthineſs. e
- &
ºr . . ."
**
- * - -
& r f g ** * * * * : , , ', A ſ : -
* - {, , , , *
TWe muſt firſt ſee ourſelves to be as dogs, left than the leaſt of all God’s
mercies, before we are fit to be dignified and privileged with them, 2.
Chriſt delights to exerciſe great faith. with great trials, and ſometimes
reſerves the ſharpeſt for the laſt, that, being tried, we may come forth like
gold. This general rule is applicable to other caſes for dire&tion,
though here uſed only for trial. Special ordinances and church-privi.
leges are children's bread, and muſt not be proſtituted to the groſsly ig- || - -
| Lord, help me, is a good prayer, if well put up ; and it is pity that it
tual dignities are appropriated to the houſehold of faith; and therefore || ſhould be turned into a by-word, and that we ſhould take God’s name in
| vain, in it. ſ: . . & . . . .
norant and profane. Common charity muſt be extended to all, but ſpiri-
promiſcuous admiſfion to them, without diſtinétions waſtes the children’s
bread, and is the giving of that which is haly to the dogs, ch. 7.6. Pro-
eul hinc, procul inde profani-Q#; ye profane. : -
3. Here is the ſtrength of her faith and reſolution, in breaking through ||
all theſe diſcouragementa. Many a one, thus tried, would either have |
funk down into filence, or broken out into paſſion. “Here is cold com-)
fort,” might ſhe have faid, “for a poor diſtreſſed creature; as good for
ime to have ſtaid at home, as come hither to be taunted at and abuſed at
this rate; not only to have a piteous caſe ſlighted, but to be called a
dog!” A proud unhumbled heart would not have borne it. The reputa-
tion of the houſe of Iſrael was not now ſo great in the world, but that
this ſlight put upon the Gentiles was:capable of being retorted, had the
poor woman been ſo minded. It might have occaſioned a refle&tion
apon Chriſt, and might have been a blemiſh upon his reputation, as
well as a ſhock to the good opinion ſhe had entertained of him ; for we
are apt to judge of perſons as we ourſelves find them; and think that
they are what they are to us. “Is this the Son of David P” (might ſhe
have ſaid :) “Is tilis he that has ſuch a reputation for kindneſs, tender-
neſs, and compaſſiduº I am ſure I have no reaſon to give him that cha-
raéler, for I was never treated ſo roughly in my life; he might have
done as much for me as for others; or, if not, he needed not to have ſet
me with the dogs of his fock. I am not a 'dog, I am a woman, and an
honeſt woman, and a woman in miſery; and I am ſure it is not meet to
ball me dog.” No, here is not a word of this. Note, A humble, be-,
Iieving ſoul, that truly loves Chriſt, takes every thing in good part, that
he faith aid doeth, and puts the beſt bonſtruction upon it. . . . i
She breaks through all theſe diſcouragements, . . . . . .
(1.) With a holy earneſtneſs of deſire in proſecuting her petition.
This appeared upon the former repulſe; (v. 25.) Then came ſhe, and
worſhipped him, ſiying, Lord, help me. E1.] She continued to pray.
What Chriſt ſaid, filenced the diſciples; you hear no more of them, they
took the anſwer, but the woman did not.
feel the burthen, the more reſolutely we ſhould pray for the removal of
it. And it is the will of God, that we should continue inſtant in prayer,
should always pray, and not faint. [2.] She improved in prayer.
St. MATTHEw,xy.
| Chriſt had placed the Jews with the children, as olive-pla
Note, The more ſenſibly we |
In- |
ſtead of blaming Chriſt, or charging him with unkindneſs, ſhe ſeems
The Syrophenician woman.
was thus frowned upon, and thereforeiptays,” Lord,'kéhºme; ford,
itrengthen my faith now; Zord, let thy right hand uphºld me, while my
foulis following kard after thee,” Pſ, 68.8. Or, Thirdly, As enforcing
her original requeſt : “Lord, help me j, Lord, give me what I come
for.” She believed that Chriſt could and would help her, though ſhe
was not of the houſe of Iſrael; elſe ſhe would have dropt her petition. ..
Still ſhe keeps up good thoughts of Chriſt, and will not quither hold.
{kilfulneſs of faith, ſuggeſting a very furpriſing plea.
nts roundañout
God’s table, and had put the Gentiles with the dogs, under the table;
and ſhe doth not deny the aptneſs of the ſimilitude. Note, There is
nothing got by contradićting any word of Chriſt, though it bear ever ſo
hard upon us. . But this poor woman, ſince ſhe cannot objećt againſt it,
reſolves to make the beſt of it; (v. 27.) Truth Lord ; yet the dogs eat
of the crumbs. . Now here, - " . - , -
[1..] Her acknowledgment was very humble; Truth, Lord. Note,
You cannot ſpeak ſo meanly and ſlightly of a humble believer, but he is
ready to ſpeak as meanly and ſlightly of himſelf. Some that ſeem to
diſpraiſe and diſparage themſelves, will yet take it as an affront if others
do ſo too; but one that is humbled aright, will ſubſcribe to the moſt
abaſing challenges, and not call them abuſing ones. “Truth, Lord; I
cannot deny it ; I am a dog, and have no right to the children’s bread.”
David, Thou haſ done foolishly, very foolishly: Truth, Lord. Aſaph,
Thou hast been as a beast before God: Truth, Lord : Agur, Thou art
more brutish than any mix º Truth, Lord. Paul, Thou haft been the
-chief offinners, art lºſs than the least of ſaints, not meet to be called on
apostle: Truth, Lord. . . . . . . . . . . . . . .
| [2.] Her improvement of this into a plea was very ingenious; ret
: the dogs eat of the crumbs. It was by a fingular acumen, and ſpiritual
quickneſs and ſagacity, that ſhe diſcerned matter of argument in that
which looked like a ſlight. Note, A lively ačive faith will make that
to be for us, which ſeems to be againſt us ; will fetch meat out of the
(2.) With a holy
| eater, and ſweetneſs out of the strong. Unbelief is apt to miſtake recruits
for enemies, and to draw diſmal concluſions even from comfortable pre-
miſes ; (Judges 13. 22, 23.) but faith can find encouragement even in
that which is diſcouraging, and get nearer to God by taking hold on that
hand which is ſtretched out to puſh it away. So good a thing it is to
be of quick understanding in the fear of the Lord, Iſa. 11. 3. . -
Fler plea is, ſet the dogs eat of the crumbs. , it is true, the full and
| regular proviſion is intended for the children only, but the ſmall caſual
negle&ted crumbs are allowed to the dogs, and are not grudged them :
that is, to the dogs under the table, that attend there expecting them.
rather to ſuſpect herſelf, and lay the fault upon herſelf. She fears left,
in her firſt addreſs, ſhe had not been humble and reverent enough, and |
therefore now she came, and worshipped him, and paid him more reſpect
than ſhe had done; or the fears that ſhe had not been earneſt enough,
and therefore now ſhe cries, Lord, help me. Note, When the anſwers of . tº
| the ſame precious bread, yet but a ſmall inconfiderable piece, compared
prayer are deferred, God is thereby teaching us to pray more, and pray
better. It is then time to inquire wherein we have come ſhort in our
former prayers, that what has been amiſs may be amended for the future.
| would be glad of the crumbs. - -
would be a feaſt to many, a ſoul; Aćts 13; 42.
Diſappointments in the ſucceſs of prayer, muſt be excitements to do the
duty of prayer. Chriſt; in his agony, prayed more earneſtly. E3.] She
waves the queſtion, whether ſhe was of thoſe to whom Chriſt was ſent or
no ; ſhe will not argue that with him, though perhaps ſhe might have ||
claimed ſome kindred to the houſe of Iſrael; but, “Whether an If |
raelite or no, I come to the Son of JDavid for mercy, and I will not let ||
Many weak-chriſtians perplex themſelves |
with queſtions and doubts about their election, whether they are of the
houſe of Iſrael or no; ſuch had better mind their errand to God, and ||
continue inſtant in prayer for mercy and grace; throw themſelves, by |
| ſhould it not be at Chriſt’s table as at a great man’s, where the dogs are
him go, eacept he bleſs me.”
faith at the feet of Chriſt, and ſay, If I perish, I will perish here ; and
then that matter will by degrees clear itſelf. If we cannot reaſon down |
our unbelief, let us pray it down. A fervent affectionate Lord, help me,
will help us over many of the diſcouragements which are ſometimes ready ||
| children, yet make me as one of the hired ſervants ; may rather let me be
to bear us down and overwhelm us. [4.J Her prayer is very ſhort, but
eomprehenſive and fervent ; Lord, help me. Take this, Firſt, As. la- |
menting her caſe ; “If the Meſfiah be ſent only to the houſe of Iſrael,
the Lord help me, what will become of me and mine.” Note, It is not
in vain for broken hearts to bemoan themſelves ; God looks upon them
then, Jer. 31. 18. Or, Secondly, As begging grace to affilt her in this
hour of temptation... She found it hard to keep up her faith when it
#
We poor Gentiles cannot expect the ſtated miniſtry and miracles of the
Son of David, that belongs to the Jews; but they begin now to be
weary of their meat, and to play with it, they find fault with it, and
crumble it away; ſurely then ſome of the broken meat may fall to a poor
Gentile; “I beg a cure by the by, which is but as a crumb, though of
with the loaves which they have.” Note, When we are ready to ſurfeit
on the children’s bread, we ſhould remember, how many there are, that.
Our broken meat in ſpiritual privileges,
Obſerve here; * –
First, Her humility and neceſſity made her glad of crumbs. ' Thoſe
who are conſcious to themſelves that they deſerve nothing, will be thank-
ful for any thing ; and then we are prepared for the greateſt of God’s
mercies, when we ſee ourſelves leſs than the leaſt of them. The leaſt
of Chriſt is precious to a believer, and the very crumbs of the bread of
life. – . . . . - - . .
Secondly, Her faith encouraged her to expect theſe crumbs. Why
fed as ſure as the children : Obſerve, ſhe calls it their master's table ; if
ſhe were a dog, ſhe was his dog, and it cannot be ill with us, if we ſtand
but in the meaneſt relation to Chriſt ; “Though unworthy to be called
ſet with the dogs than turned out of the houſe ; for in my Father’s
houſe there is not only bread enough, but to ſpare, Luke lö. 17, 19. It
is good lying in God’s houſe, though we lie at the threſhold there. ,
4. The happy iſſue and ſucceſs of all this. She came off with credit
and comfort from this ſtruggle; and, though a Canaanite, approved her-
ſelf a true daughter of Iſrael, who, like a prince, had power with God, and

... ". . º - Fº
St. MATTHEw, xv.
The Miracle of the Loaves and Fiſhes. -
- * * J . w - - - •S * n , - - - - º - - * -
prevailed. Hitherto Chriſt hid his face from her, but now gathers her || 39. And he ſent away the multitude, and took ſhip, and
with everlasting kindneſs, v. 27. Then Jeſusſaid, 0.woman; great is º
faith. This was like º s. making himſelf known to his brethren,
Ian Joſeph ; ſo here, in effect, I am Jeſús. Now he begins to, ſpeak;
like. himſelf, and put on his own countenance. He will not contend for
€Ue?". . . . . - - - a . . . . . . .
. (1.). He commended her faith. 0 woman, great is thy faith. Ob-
ſerve, [1..] It is her faith, that he commends. There were ſeveral other
graces that ſhone brightin her condućt of this affair—wiſdom, humility,
meekneſs, patience, perſeverance in prayer; but theſe were the produćt
of her faith, and thereforé Chriſt faſtens upon that as moſt commend-
able ; becauſe of all graces faith honours Chriſt moſt, therefore...of all
graces. Chriſt honours faith moſt. [2.] It is the greatneſs of her faith.
Note, Firſt, Though the faith of all the ſaints is alike precious, yet it is
not in all alike ſtrong; all believers are not of the ſame fize and ſtature.
Secondly, The greatneſs of faith conſiſts much in a reſolute adherence to
Jeſus Chriſt as an all-ſufficient Saviour, even in the face of diſcourage-
ments; to love him, and truſt him, as a friend, even then when he ſeems
to come forth againſt us as an enemy. This is great faith ! Thirdly,
Though weak faith, if true, ſhall not be reječted, yet great faith ſhall be
, commended, and ſhall appear greatly well pleaſing to Chriſt; for in them
that thus believe he is moſt admired. Thus Chriſt commended the faith
of the centurion, and he was a Gentile too : he had a ſtrong faith in the
power of Chriſt, this woman in the good-will of Chriſt; both were ac-
ceptable. - t - -
(2.) He cured her daughter; “ Be it unto thee even as thou wilt; I
can deny thee nothing, take what thou cameft for.” Note, Great be-
lievers may have what they will for the aſking. When our will conforms
to the will of Chriſt’s precept, his will concurs with the will of our de-,
fire. Thoſe that will deny Chriſt nothing, ſhall find that he will deny
them nothing at laſt, though for a time he ſeem to hide his face from
them. “Thou wouldeſt have thy fins pardoned, thy corruptions morti-
fied, thy nature ſam&tified ; be it unto thee even as thou wilt. And what
... cauſt thou, deſire more ?” When we come as this poor woman did, to
pray againſt Satan and his kingdom, we concur with the interceſſion of |
Chriſt, and it ſhall be accordingly. Though Satan may ſift Peter, and
buffet Paul, yet, through Chriſt’s prayer, and the ſufficiency of his grace,
we shall be more than conquerors, Luke 22. 31, 32. 2 Cor. 12, 7, 9.
Rom. 16. 20. -
The event was anſwerable to the word of Chriſt; Her daughter was
made whole from that véry hour; from thenceforward was never vexed
with the Devil any more : the mother’s faith prevailed for the daugh-
ter’s cure. Though the patient was at a diſtance, that was no hinder-
ance to the efficacy of Chriſt’s word. He ſpake, and it was done.
29. And Jeſus departed from thence, and came nigh
unto the ſea of Galilee, and went up into a mountain, and
fat down there. 30. And great multitudes came unto
him, having with them thoſe that were lame, blind, dumb,
maimed, and many others, and caſt them down at Jeſus’
feet, and he healed them. 31. Inſomuch that the multi-
tude wondered, when they ſaw the dumb to ſpeak, the
maimed to be whole, the lame to walk, and the blind to
fee : and they glorifiédſ the God of Iſrael. 32. Then
Jeſus called his diſciples unto him, and ſaid, I have com-
paſſion on the multitude, becauſe they continue with me
now three days, and have nothing to eat; and I will not
fend them away faſting, left they faint by the way. 33.
And his diſciples ſay unto him, Whence ſhould we have
ſo much bread in the wilderneſs, as to fillſo great a multi-
tude : 34. And Jeſus ſaith unto them, How many loaves
have ye.? And they ſaid, Seven, and a few little fiſhes. 35.
And he commanded the multitude to fit down on the
ground. 36. And he took the ſeven loaves and the fiſhes,
and gave thanks, and brake them, and gave to his diſciples,
and the diſciples to the multitude. 37. And they did all
eat, and were filled : and they took up of the broken meat
that was left, ſeven baſkets full. 38. And they that did
eat, were four thouſand men, beſide women and children.
came into the coaſts of Magdala.
Here is, ... . . . . . . . . . . . . .
I. A general account of Chriſt's cures, his curing by wholeſale. The
tokens of Chriſt's power and goodneſs are neither ſcarce nor ſcanty; for
there is in him an overflowing fulneſs. Now obſerve,
| 1. The place where theſe cures were wrought; it was near the ſea
of Galilee, a part of the country Chriſt was much converſant with. We
read not of any thing he did in the coaſts of Tyre and Sidon, but the
caſting of the devil out of the woman of Canaan's daughter, as if he
took that journey on purpoſe, with that in proſpect. Bet not miniſters
| grudge their pains to do good, though but to few. He that knows the
worth of ſouls, would go a great way to help to ſave one from death and
Satan’s power. . . . s
But Jeſus departed thence. Having let fall that crumb under the
table, he here returns to make a full feaſt for the children. We may
do that occaſionally for one, which we may not make a conſtant pračtice
of. , Chriſt ſteps into the coaſts of Tyre and Sidon, but he ſits down by
the ſea of Galilee, (v. 29.) fits down, not on a ſtately throne, or tribunal
of judgment, but on a mountain : ſo mean and homely were his moſt
ſolemn appearances in the days of his fleſh He ſat down on a mountain,
that all might ſee him, and have free acceſs to him ; for he is an open
Saviour. He ſat down there, as one tired with his journey, and willing
expecting patients, as Abraham at his tent-door, ready to entertain
ſtrangers. He ſettled himſelf to this good work. -
2. The multitudes and maladies that were healed by him ; § 30.)
Great multitudes came to him; that the ſcripture might be fulfilled,
Unto him ſhall the gathering of the people be, Gen. 49. 10. If Chriſt’s
miniſters could cure bodily diſeaſes as Chriſt did, there would be more
flocking to them than there is ; we are ſoon ſenſible of bodily pain and
fickneſs, but few are concerned about their ſouls and their ſpiritnal
diſeaſes. . . . , \ -
Now, (1.) Such was the goodneſs of Chriſt, that he admitted all
ſorts of people; the poor as well as the rich are welcome to Chriſt, and
with him there is room enough for all comers. He never complained of
crowds or throngs of ſeekers, or looked with contempt upon the vulgar,
the herd, as they are called ; for the ſouls of peaſants are as precious
with him as the ſouls of princes. º
(2.) Such was the power of Chriſt, that he healed all ſorts of diſeaſes;
thoſe that came to him, brought their fick relations and friends along
with them, and caſt them down at Jeſus’ feet, v. 30. We read not of
any thing they ſaid to him, but they laid them down before him as ob-
jećts of pity, to be looked upon by him. Their calamities ſpake more
for them than the tongue of the moſt eloquent orator could. , David
shewed before God his trouble, that was enough, he then left it with him,
| are at the command of Chriſt, to go and come as he bids them.
Pſ. 142. 2. Whatever our caſe is, the only way to find eaſe and relief,
is, to lay it at Chriſt’s feet, to ſpread it before him, and refer it to his
cognizance, and then ſubmit it to him, and refer it to his diſpoſal. Thoſe
that would have ſpiritual healing from Chriſt, muſt lay themſelves at his
feet, to be ruled and ordered as he pleaſeth. . . . . . .
... Here were lame, blind, dumb, maimed, and many others, brought to
Chriſt. See what work fin has made 1. It has turned the world into a
hoſpital; what various diſeaſes are human bodies ſubjećt to 1 See what
work the Saviour makes | He conquers thoſe hoſts of enemies to man-
kind. Here were ſuch diſeaſes as a flame of fancy could contribute
neither to the cauſe of nor to the cure of ; as lying not in the humours,
but in the members of the body; and yet theſe were ſubject to the com-
mands of Chriſt. He ſent his word, and healed them. Note, All diſeaſes
This is
an inſtance of Chriſt’s power, which may comfort us in all our weak-
neſſes; and of his pity, which may comfort us in all our miſeries.
3. The influence that this had upon the people, v. 31.
(1.) They wondered, and well they might. Chriſt’s works ſhould be
our wonder. It is the Lord's doing, and it is marvellous. Pſ. 18.23.
The ſpiritual cures that Chriſt works, are wonderful. When blind ſouls
are made to ſee by faith, the dumb to ſpeak in prayer, the lame to walk in
holy obedience, it is to be wondered at. Sing unto the Lord a new ſong,
for thus he has done marvellous things. - -
* ºn -
(2.) They glorified the God of Iſrael, whom the Phariſees, when they
| ſaw theſe things, blaſphemed. Miracles, which are the matter of our
wonder, muſt be the matter of our praiſe ; and mercies, which are the
matter of our rejoicing, muſt be the matter of our thankſgiving. Thoſe
/
to have a little reſt; or rather, as one waiting to be gracious. He ſat, , l
r. d
The Miracle of the Loaves and Fiſhes,
. . . . . ... st. MATTHEw, xv.
*
us muſt bleſs his holy name; and if we have been graciouſly preſerved
from blindneſs, and lameneſs, and dumbneſs, we have as much reaſon to
bleſs God as if we had been cured of them : nay, and the ſtanders-by
glorified God. Note, God muſt be acknowledged with praiſe and thank-
fulneſs in the mercies of others as in our own. They glorified him as the
God of Iſrael, his church’s God, a God in covenant with his people, who
hath ſent the Meſfiah promiſed; and this is he. See Luke 1.68. Bleſſed
be the Lord God of Iſrael. This was done by the power of the God of
Iſrael, and no other could do it. - . . .
II. Here is a particular account of his feeding four thouſand men with
ſeven loaves, and a few little fishes, as he had lately fed five thouſand with
five loaves. The gueſts-indeed were now not quite ſo many as then, and
the proviſion a little more ;, which does not intimate that Chriſt’s arm.
was ſhortened, but that he wrought his miracles as the occaſion required, }
and not for oſtentation, and therefore he ſuited them to the Śccaſion :-
both then and now he took as many as were to be fed, and made uſe of
all that was at hand to feed them with. When once the utmoſt powers
of nature are exceeded, we muſt ſay, This is the finger of God; and it is
neither here nor there how far, they are outdone ; , ſo that this is no leſs a
miracle than the former; - .
Here is, 1. Chriſt's pity ; (v. 32.) I have compaſſion on the multitude.
He tells his diſciples this, both to try and to excite their compaſſion.
When he was about to work this miracle, he called them to him, and
made them acquainted with his purpoſe, and diſcourſed with them about
it ; not becauſe he needed their advice, but becauſe he would give an in-
ſtance of his condeſcending love to them. He called them not ſervants,
for the ſervant knows not what his Lord doeth, but treated them as his
friends and counſellors. Shall I hide from Abraham the thing that I do 2
Gen. 18. 17. In what he ſaid to them, obſerve, -
(1.) The caſe of the multitude; They continue with me now three days,
and have nothing to eat. This is an inſtance of their zeal, and the
ftrength of their affection to Chriſt and his word, that they not only left
their callings, to attend upon him on week-days, but underwent a deal
of hardſhip to continue with him ; they wanted their natural reſt, and,
for aught that appeared, lay like ſoldiers in the field ; they wanted ne-
ceſſary food, and had ſcarcely enough to keep life and ſoul together.
In thoſe hotter countries they could better bear long faſting than we can
in theſe colder climates; but though it could not but be grievous to
the body, and might endanger their health, yet the zeal of God’s houſe
thus ate them up, and they eſteemed the words of Chriſt more than their
neceſſary food. We think three hours too much to attend upon public
ordinances; but theſe people ſtayed together three days, and yet ſnuffed
not at it, nor ſaid, Behold, what a wearineſs is it ! Obſerve, With what
tenderneſs Chriſt ſpake of it; I have compaſſion on them. It had be-
come them to have compaſſion on him, who took ſo much pains with ||
them for three days together, and was ſo indefatigable in teaching and ||.
healing ; ſo much virtue had gone out of him, and yet, for aught that
appears, he was faſting too ; but he prevented them with his compaſſion. .
Note, Our Lord Jeſus keeps an account how long his followers continue
their attendance on him, and takes notice of the difficulty they ſuſtain
in it ; (Rev. 2. 2.) I know thy works, and thy labour, and thy patience ;
and it ſhall in no wiſe loſe its reward...
&
Now the exigence the people were re
and then food was doubly welcome. He treated them as he did Iſrael
of old; he ſuffered them to hunger, and then fed them ; (Deut. 8. 3.) for
that is ſweet to the hungry ſoul, which the full ſºul loathes. . [2.] The
miracle of their ſupply ; having been ſo long faſting, their appetites
were the more craving. If two hungry meals make the third a glutton,
what would three hungry days do And yet they did all eat, and were |
jilled: Note, There are mercy and grace enough with Chriſt, to give
the moſt earneſt and enlarged defire an abundant ſatisfaction; Open
thy mouth wide, and I will fºll it. He repleniſheth even the hungry ſoul.
2. The care of our Maſter concerning them ;... I will not ſend them
away faſting, left they should fünt by the way; which would be a diſ-
credit to Chriſt and his family, and a diſcouragement both to them and
to others. Note, It is the unhappineſs of our preſent: ſtate, that, when
our ſouls are in ſome meaſure elevated and enlarged, our bodies cannot
keep pace with them in good duties. The weakneſs of the fleſh is a
great grievance to the willingneſs of the ſpirit. It will not be ſo in
heaven, where the body ſhall be made ſpiritual, where they reſt not, day
prºnight, from praiſing God, and yet faint not; where they hunger no
plore, nor thirst any more, Rev. 7.16.
Vol. IV. No. 76.
- duced to, ſerves to magnify,
{1...] The mercy of their ſupply : he fed them, when they were hungry;
|
that were healed, glorified God; if he heal our diſeaſes, all that is within !
} Here is, 2. Chriſt's power. His pity ºf their wants fetihis power tº
work for their ſupply. Now obſerve,
Y,
have got by God’s bleſfing on our labour, we ſhould be free of ; , fo
El...] How his power was diſtruſted by his diſciples; (v. 33.). Whence
should we have ſo much bread in the wilderneſs P. A proper queſtion; one
would think, like that of Moſes, (Numb. 11, 22.) Shall the flocks and
the herds be ſlain to ſºftce them P But it was here an improper queſtion,
confidering not only the general aſſurance the diſciples had of the power
of Chriſt, but the particular experience they lately had of a ſeaſonable
|and ſufficient proviſion by miracle in a like caſes they had been not only
the witneſſes, but the miniſters, of the former miracle; the multiplied
Bread went through their hands: ſo that it was an inſtance of great weak-
neſs for them to aſk, Whence shall we have bread 2 Could they be at a
hoſs, while they had their Maſter with them: Note, Forgetting formes
experiences leaves us under preſent doubts. -
Chriſt knew how ſlender the proviſion was, but he would know it from
them; (v. 34.) How many loaves have ye 2 Before he would work, he
would have it ſeen how i. he had to work on, that his power might
'ſhine the brighter. What they had, they had for themſelves, and it was
little enough for their own family; but Chriſt would have them beſtow
it all upon the multitude, and truſt Providence for more. Note, It ben
comes Chriſt’s diſciples to be generous, their Maſter was ſo ; what we
have, we ſhould be free of, as there is occaſion ; given to hoſpitality; not
like Nabal, (1 Sam. 25, 11.) but like Eliſha, 2 Kings 4,42, . Niggard-
lineſs to-day, out of thoughtfulneſs for to-morrow, is a complication
of corrupt affections that ought to be mortified. If we be pru-
dently kind and charitable with what we have, we may piouſly hope
that God will ſend more. Jehovahjireh . The Lord will provide.
The diſciples aſked, Whence should we have bread 2 Chriſt aſked, How
many loaves have ye * Note, When we cannot have what we would, we
muſt make the beſt of what we have, and do good with it as far as it
will go : we muſt not think ſo much of our wants as of our havings.
Chriſt herein went according to the rule he gave to Martha, not to be
troubled about many things, nor cumbered about much ſerving. Nature is:
content with little, grace with leſs, but luft with nothing.
[2.] How his power was diſcovered to the multitude, in the plentiful
proviſion he made for them ;- the manner of which is much the ſame as
before, ch, 14. 18, &c. . . . - -
Obſerve here; . - -
First, The proviſion that was at hand; ſeven loaves, and a few little
**.
jiſhes; the fiſh not preportionable to the bread, for bread is the ſtaff of
life. It is probable that the fiſh was ſuch as they had themſelves taken;
for-they were fiſhers, and were now near the fea. Note, It is comfort-
able to eat the labour of our hands, (Pſ. 128. 2.) and to enjoy that which is
any way the produćt of our own induſtry, Prov. 12. 27. And what we
r
therefore we muſt labour, that we may have to give, Eph. 4, 28. -
Secondly, The putting of the people in a poſture to receive it; (v. 35.)
He commanded-the multitude to fit down on the ground. They ſaw but
wery little proviſion, yet they muſt fit down, in faith that they ſhould
|
ºr’
have a meal’s meat out of it. They who would have ſpiritual food from
Chriſt, muſt fit down at his feet, to hear his word, and expect it to come
in an unſeen way.
| Thirdly, The diſtributing of the proviſion among them. He firſt
gave thanks—ivXapisigas. The word uſed in the former miracle was
#vabynas...hebieſęd. ft zcomes all to one; giving thanks to God is a
proper way of craving a bleſfing from God. And when we come to aſk
and receive further mercy, we ought to give thanks for the mercies we
have received. He then brake the loaves, (for it was in the breaking that
the bread multiplied) and gave to his diſciples; and they to the multitude.
Though the diſciples had diſtruſted Chriſt’s power, yet he made uſe of
them now as before ; he is not provoked, as he might be, by the weak-
neſſes and infirmities of his miniſters, to lay them aſide ;...but ſtill he gives
to them, and they to his people, of the word of life. . . - *
Fourthly, The plenty there was among them ; (v. 37.) They did all
eat, and were filled: Note, Thoſe whom Chriſt feeds, he fills. While
we labour for the world, we labour for that which ſatisfieth not ; (Iſa.
55. 2.):but thoſe that duly wait on Chriſt, ſhall be abundantly ſatisfied.
with the goodneſs of his houſe, Pſ, 65. 4. Chriſt thus fed people once
and again, to intimate that though he was called Jeſus of Nazareth, yet
he was of Bethlehem, the houſe of bread; or, rather, that he was himſelf
the Bread of life.
To ſhewithat they had all:enough, there was a great deal left—ſeven
baſkets full of broken meat 3, not ſo much as there was before, becauſe
they did not gather after ſo many eaters, but enough to ſhew that with
* IIM *
A
- * . ." r .
g * " . . . . . , a •
* - -
Chriſt there is bread enough, and to ſhare; ſupplies of grace for more
than ſeek it, and for thoſe that feek more. . . . . . . . .
'3. Fifthly, The account taken of the gueſts; not that they might pay.
their ſhare, (here was no reckoning to be diſcharged, they were fed
gratis,) but that they might be witneſſes to the power and goodneſs of
Chriſt, and that this might be ſome reſemblance of that univerſal provi-
dence that gives food to allflesh, Pſ. 186. 25. Here were four thouſand men
fed; but what were they to that great family which is provided for by
the divine care every day God is a great Houſe-keeper, on whom the
eyes of all the creatures wait, and he giveth them their food in due ſeaſon,
Rſ. 104. 27.-145. 15. . . . . . . . .
- Lastly, The diſmiſſion of the multitude, and Chriſt’s departure to an-
other place; (v. 39.) He ſent away the people. Though he had fed
them twice, they muſt not expe&t miracles to be their daily bread. Let
them now go home to their callings and to their own tables. And he
himſelf departed by ſhip to another place ; for, being the Light of the
world, he muſt be ſtill in motion, and go about to do good.
#
w 4CHAP. XVI.
iWone of Christ’s miracles are recorded in this chapter, but four of his diſ.
courſes. Here is, I. A conference with the Phariſées, who challenged
him to shew them a ſign from heaven, v. 1...4. II. Another with his
diſciples about the leaven of the Phariſées, v. 5.12. III. Another
with them concerning himſelf, as the Chriſt, and concerning his church
built upon him, v. 13.20. IP. Another concerning his ſufferings for |
them, and their’s for him, v. 21...28. And all theſe are written for our
learning.
1. r. THE Phariſees alſo with the Sadducees came, and
tempting, deſired him that he would ſhew them a
ſign from heaven. 2. He anſwered and ſaid unto them,
When jºis evening, ye ſay, It will be fair weather: for
the ſky is red. 3. And in the morning, It will be foul
weather to-day : for the ſky is red and lowering, O ye
‘hypocrites, ye can diſcern the face of the ſky, but can ye
not diſcern the ſigms of the times : 4. A wicked and adul-
terous generation ſeeketh after a ſign, and there ſhall no
Mign be given, unto it, but the ſign of the prophet Jonas,
And he left them, and departed. . . . . .
unanimous in their oppoſition to Chriſt ; becauſe his doćtrine did equally {
overthrow the errors and herefies of the Sadducees, who denied the
exiſtence of ſpirits and a future, ſtate; and the pride, tyranny, and hy-
pocriſy of the Phariſees, who were the great impoſers of the traditions
of the elders.
Obſerve, - -
I. Their demand, and the deſign of it.
1. The demand was of a fign from heaven ;
ſhew them;... pretending they were very willing to be ſatisfied and
convinced, when really they were far from being ſo, but ſought excuſes
for an obſtinate infidelity. That which they pretended to defire, was,
(1.) Some other ſign than what they had yet had. They had great
plenty of figns; every miracle Chriſt wrought was a ſign, for no man
could do what he did unleſs God were with him. But this will not ſerve,
they muſt have a fign of their own choofing; they deſpiſed thoſe figns
which relieved the neceſſity. of the fick and ſorrowful, and infifted upon
ſome fign which would gratify the curioſity of the proud. It is fit that
the proofs of divine revelation ſhould be choſen by the wiſdom of God,
, not by the follies and fancies of men,
ſufficient to º an unprejudiced underſtanding, but was not intended
to pleaſe a vain humour. And, it is an inſtance of the deceitfulneſs of
the heart, to think that we ſhould be wrought upon, by the means and
advantages which we have not, while we ſlight thoſe which we have. If
...we hear not Moſès and the prophets, neither would we be wrought upon
though one roſt from the dead. * - * r *
(2.) It muſt be a fign from heaven. They would have ſuch miracles
to prove his commiſſion, as were wrought at the giving of the law upon
. . . . . . . . . . . . . . gr. MATTHEw, XVI.
ſnare him.
|
| conceit, he anſwered thºſe fools according to their folly, Prov. 26. 5. In
|| his anſwer, -
. The Demand and Refuſal of a Sign.
ſign from heaven they required: 'Whereas theiſenſible figns and terriblé.
ones were not agreeable to the ſpiritual and comfortable diſpenſation of
the goſpel. Now the word comes more migh us, (Rom. 10.8.) and
therefore the miracles do ſo, and do not oblige us to keep ſuch a diſtanceſ
as theſe did, Heb. 12. 18. . . . . . . . . . . . . .
2. The defign was, to tempt him, not to be taught by him, but to in-
If he ſhould ſhew them a ſign from heaven, they would at-
tribute it to a confederacy with the prince of the power of the air : if he
ſhould not, as they ſuppoſed he would not, they would have that to ſay
for themſelves, why they did not believe on him. They now tempted.

| Chriſt as Iſrael did, I Cor. 10, 9. And obſerve their perverſeneſs;
then, when they had ſigns from heaven, they tempted Chriſt, ſaying.
Can he furniſh a table in the wilderngſ, P. Now that he had furniſhed a
table in the wilderneſs, they tempted him, ſaying, Can he give us a ſigrk
jrom heaven P - • *
II. Chriſt’s reply to this demand; left they ſhould be wiſe in their own
1. He condemns their overlooking of the figns they had, v. 2, 8.
They were ſeeking for, the figns of the kingdom of God, when it was
already among them. The Lord was in this place, and they knew it not.
Thus their unbelieving anceſtors, when miracles were their daily bread,
aſked, Is the Lord among us, or is he not P
To expoſe this, he obſerves to them, - - -
\, (1.) Their ſkilfulneſs and ſagacity in other things, particularly in ha-
| pleaſe us.
* * * • * : * * > . || “. (2.) Their fottiſhneſs and ſtupidity in the concerns of their ſouls;
We have here. Chriſt’s diſcourſe with the Phariſees and Sadducees, - r " .
men at variance among themſelves, as appears A&ts 23. 7, 8, and yet
tural prognoſtications of the weather ; “You know that a red ſky over .
night is a preſage of fair weather, and a red ſky in the morning, of foul
weather.” There are common rules drawn from obſervation and experi-
ence, by which it is eaſy to foretell very probably what weather it will
be. When ſecond cauſes have begun to work, we may eaſily gueſs at
their iſſue, ſo uniform is nature in its motions, and ſo conſiſtent with it-
ſelf. We know not the balancings of the clouds, (Job 37. 16.) but we
may ſpell ſomething from the faces of them. This gives no countenance
at all to the wild and ridiculous predićtions of the aſtrologers, the ſtar-
| gazers, and the monthly prognoſticators, (Iſa. 47. 13.) concerning the
|weather long before, with which weak and fooliſh people are impoſed
| upon ; we are ſure, in general, that ſeed-time and harvest, cold and heat,
ſummer and winter, shall not ceaſe.
But as to the particulars, till, by
the weather-glaſſes, or otherwiſe, we perceive the immediate figns and
| harbingers of the change of weather, it is not for us to know, no, not
| that concerning the times and ſeaſons.
- Let it ſuffice, that it ſhall be
what weather pleaſes God; and that which pleaſes God, ſhould not diſ-
Can ye not diſtern the ſigns of the times : -
[1..] “Do you not ſee that the Meſſiah is come * The ſseptre was
departed from Judah, Daniel’s weeks were juſt expiring, and yet they
regarded not. The miracles Chriſt wrought, and the gathering of the
people to him, were plain indications that the kingdom of heaven was at
hand, that this was the day of their viſitation. Note, First, There are
figns of the times, by which wiſe and upright men are enabled to make
Chriſt and chriſtianity meet with oppoſition on all hands.
this they defired him to
moral prognoſtications, and ſo far to underſtand the motions and methods
of Providence, as from thence to take their meaſures, and to know what
Iſrael ought to do, as the men of Iſſachar, as the phyſician from ſome
certain ſymptoms finds a crifis formed. Secondly, There are many who
| are ſkilful enough in other things, and yet cannot or will not diſcern the
day'of their opportunities, are not aware of the wind when it is fair for
them, and ſo let ſlip the gale. , See Jer. 8. 7. Iſa. 1. 3. . Thirdly, It is
The evidence that is given, is ||
great hypocriſy, when we ſlight the ſigns of God’s ordaining, to ſeek
for ſigns of our own preſcribing. - º -
[2] “Do not you foreſee your own ruin coming for reječting him *
You will not entertain the goſpel of peace, and can you not evidently,
diſcern that hereby you pull an inevitable deſtruction upon your own
heads " Note, It is the undoing of multitudes, that they are not aware
what will be in the end of their refuſing Chriſt. -
2. He refuſes to give them any other fign, (v. 4.) as he had done be-
fore in the ſame words, ch. 12. 39. Thoſe that perfiſt in the ſame ini-
quities, muſt expe&t to meet with the ſame reproofs. Here, as there,
(1.) He calls them an adulterous generation ; becauſe, while they pro-
feſſed themſelves of the true church and ſpouſe of God, they
treacherouſly departed from him, and brake their covenants with him.
The Phariſees were a generation pure in their own eyes, having the way
of the adulterous woman, that thinks ſhe has done no wickedneſs, Prow.
mount Sinai; thunder, and lightning, and the voice of words, were the |
30, 20. (2.) He refuſes to gratify their defire. Chriſt will not be
** * * ... Sº, MATTHEW, XVI.
********ś, ſº
fers them to the fign of the prophet Jonas, which ſhould yet be given
them; hierbſurrečičh from ſºhºſdead, and his preaching by his apoſtles
to the Gentiles; theſe were reſerved for the laſt and higheſt-evidences of
his divine miſſion. Note, Though the fancies of proud men ſhall not bei
humoured, yet the faitlilof the humble ſhall be ſupported, and the unbe- |
…torriñºr bºnomiſgiino 2'120'ſ The Demand and Refuſal of a Sign,
them in this ſtrait; (v. 8.), “O ye of little faith, why areyein fuch per:
#plexity beeauſe ye have taken no Bread, that ye can mind nothing elſeſ”
that ye think your Mäſter is as full of it as you, †. every thing:
he faith to that?” He does not chide them for their little forecaſt,’ as:
they expe&ted he would. Note, Parents and maſters muſt not be angry?
at the forgetfulneſs of their children arid ſervants, more than is neceſſary”

lief of then that periſh, left for ever inexcuſable, and every mouth ſhall || to make them.take more heed another time; we are all apt to be forget."
be ſtopped. . . tº 9.13% . . . . . . . . .”.” ". . . . . . . . º, ; "|ful of our duty. This ſhould ſerve to excuſe a fault, Peradventure it
was an overſight. See how eaſily Chriſt forgave his diſciples’ careleſſneſs,
though it was in ſuch a material point as taking bread; and do...likewiſe.
But that which he chides them for, is, their little faith. tº .
(1.) He would have them to depend upon him for ſupply, though it
were in a wilderneſs, and not to diſquiet themſelves with anxious thoughts'
about it. Note, Though Chriſt's diſciples be brought into wants and
|| ſtraits through their own careleſſneſs and incogitancy, yet he encourages,
them to truſt in him for relief.. We muſt not therefore uſe this as an ex-
#: want of charity to thoſe who i. poor, that they,
& ſ. - - ' ' ' ', ' '. 19, 1° 16' ' - “... 'ſhould have minded their own affairs better, and then they would not have
them, Take heed and beware of the leaven of the Phari- been in need. It may be ſo, but they muſt not jbe left to ſtarve’.
fees, and of the Sadducees. 7. And they reaſoned among || when they are in need. . . . . . . . . . . . . . . . . .
themſelves, ſaying, It is becauſe we have taken no bread. || (2.) He is diſpleaſed at their ſolicitude in this matter. The weak-
8. Which when jeſus perceived, he ſaid unto them, O ye |mºnd ſhifleſſneſs ºf gººd peºple in their wºrldly irº is that fºr
of little faith, why reaſon yearſong yourſelves, becauſewellº, ºp.”.”;”.º.º.º.º. ººººººº.
t-little “” . Hy ye z ng y ..", "2 y Chriſt as their inordinate care and anxiety about thoſe things. We muſt
have brought In O bread? 9. Do ye not yet underſtand, endeavour to keep the mean between-the extremes of careleſſneſs and
neither remember the five loaves of the five thouſand, and i. but of the two, the exceſs of º,” they
hów many baſkets ye took up 2 10. Neither the ſeven woº wºrſt becomes Chriſt’s diſciples, 94.9/kilºſºth, why are.
tº” ... . . . . c. `-- ſº - . § * ye diſquieted for want of bread 22° Note, To diſtruſt Chriſt, and to diſ-,
loaves, of the four tho uſand, and how many baſkets ye | 㺠...'. are in ſtraits and difficulties, is an evidence of the
took up? 11. How is it that ye do not underſtand, that I | weakneſs of our faith, which, if it were in exerciſe as it ſhould be, would
ſpake it not to you concerning bread, that ye ſhould be-
- - - - - - leaſe us of the burthen of care, by caſting it on the Lord, who careth.
ware of the leaven of the Phariſees, and of the Sadducees? |for us. -
! • -
(3.}
This diſcourſe broke off abruptly; he left them, and departed. Chriſt.
will not tatry long with thoſe that tempt him, but juſtly withdraws j
thoſe that are diſpoſed to quarrel with him. He left them as irre-
claimable ; i.et them aloné. He left them to themſelves, left them in
the hand of their own counſels; ſó he gave them up to their own hearts’
ſusbs., ... " . . :::::: º . . . • , - - ... ' ' ". . f - - . : ' ' . .
sy
*
-:5, Arid when his diſciples were come to the other ſide,
they had forgotten to take bread: 6. Then Jeſús ſaid unto
*_t
l
The aggravation of the diſtruſt, was, the experience they had ſo
42 - * * S. l. . º * , * * * * * *
2. Then underſtood they how that he bade them not be. lately had of the power and goodneſs of Chriſt in providing for them,
yº,
§are of the leaven of bread, but of the .
Phariſees, and of the Sadducees. . . . . .”
. . . . . . .
doétrine of the
tº We have here Chriſt’s diſcourſe with his diſciples concerning bread,
in which, as in many other diſcourſes, he ſpeaks to them of ſpiritual
things under; a ſimilitude, and they miſunderſtand him of carnal things.
The occaſion of it, was, their forgetting to vićtual their ſhip, and to
take along with, them proviſions for their family on the other fide the
water; uſually they carried bread along with them, becauſe they were
£ometimes in deſert places; and when they were not, yet they would
inot be burthenſome. But now they forgot; we will hope it was be-
Cauſe their minds, and memories were filled with better things. Note;
Chriſt’s diſciples are often ſuch as have no great forecaſt for the world.
I. Here is the caution Chriſt gave them, to beware of the leaven of the
Jºhaſſiſtes. He had now been diſcourſing with the Phariſees and Saddu-
cees, and ſaw them to be men of ſuch a ſpirit, that it was neceſſary to
caution his diſciples to have nothing to do with them. Diſciples are in
moſt danger from hypocrites; againſt thoſe that are openly vicious they
4tand upon their guard, but againſt Phariſees, who are great pretenders
;to devotion, and Sadducees, who pretend to a free and impartial ſearch
after truth, they commonly lie unguarded: and therefore the caution is
doubled, Take heed, and beware. e ... • r & a
The oorrupt principles and pračtices of the Phariſees and Sadducees
are compared to leaven; they were ſouring, and ſwelling, and ſpreading,
Mike leaven ; they fermented wherever they came.
II. Their miſtake concerning this caution. v. 7. They thought
Chriſt hereby upbraided them with their improvidence and forgetful-
neſs, that they were ſo buſy attending to his diſcourſe with the Pha-
riſees, that therefore they forgot their private concerns. Or, becauſe
having no bread of their own with them, they'rmuſt be beholden to
their friends for ſupply, he would not have them to aſk it of the Pha-
riſees, and Sadducees, nor to receive of their alms, becauſe he would not
ſo far countenance thém ; or, for fear, left, under pretence of feeding
them, they ſhould do ihem a miſchief. Or, they took it for a caution
not to be familiar with the Phariſees and Sadducees, not to eat with them,
(Prov. 23. 6.) *whereas the danger was not in their bread, (Chriſt him-
felf did eat with them, Luke 7. 36.-14. 1.—11. 37, but in their
principles. . . * * . . . . . . . . . . . . . . y
III. The reproof Chriſt gave them for this. . . . . .
1. He reproves their diſtruſt.of his ability, and read
ineſ, to ſupply!
v. 9,730.9 Though they had no bread with them, they had him with them,
who could provide bread for them. If they had not the ciſtern, they had
the Fountain. 1. Do not ye yet underſtand, neither remember 2 Note,
Chriſt’s diſciples are often to be blamed for the ſhallowneſs of their
underſtandings, and the ſlipperineſs of their memories. “Have ye for-
|got thoſe repeated inſtances of merciful and miraculous ſupplies; five
thouſand fed with five loaves, and four thouſand with ſeven loaves, and .
yet they had enough and to ſpare. Remember how many baſkets ye took
up.” Theſe baſkets were intended for memorials, by which to keep the
mercy in remembrance, as the pot of manna which was preſerved in the
ark, Exod. 16. 32. The fragments of thoſe méals would be a feaſt
now ; and he that could furniſh them with ſuch an overplus then, ſurely
could furniſh them with what was neceſſary now. That meat for their
| bodies was intended to be meat for their faith, (Pſ. 74. 14.) which
therefore they ſhould have lived upon, now that they had forgotten to
take bread. Note, We are therefore perplexed with preſent cares and
diſtruſts, becauſe we do not duly remember our former experiences of
divine power and goodneſs.
2. He reproves their miſunderſtanding of the caution he gave them;
(v. 11.) How is it that ye do not understand 2 Note, Chriſt’s diſciples
may well be aſhamed of the ſlowneſs and dulneſs of their apprehenſions
in divine things; eſpecially when they have long enjoyed the means of
grace; I ſpake it not unto you concerning bread. He took it ill, (1.)
That they ſhould think him as thoughtful about bread as they were ;
whereas his meat and drink were to do his Father's will. (2.) That they
ſhould be ſo little acquainted with his way of preaching, as to take that
literally which he ſpake by way of parable; and ſhould thus make them-
ſelves like the multitude, who, when Chrik ſpake to them in parables,
ſeeing, ſaw not, and hearing, heard not, ch. 13. 13.
IV. The reëtifying of the miſtake by this reproof; (v. 12.) Then un-
derstood they what he meant. Note, Chriſt therefore ſhews us our folly
and weakneſs, that we may ſtir up ourſelves to take things right. He
did not tell them expreſsly what he meant, but repeated what he had
ſaid, that they ſhould beware of the leaven ; and ſo obliged them, by
comparing this with his other diſcourſes, to arrive at the ſenſe of it in
their own thoughts. Thus Chriſt teaches by the Spirit of wiſdom in the
heart, opening the underſtanding to the Spirit of revelation in the word.
And thoſe truths are moſt precious, which we have thus digged for, and.
have found out after ſome miſtakes. Though Chriſt did not téll-them
plainly, yet now they were aware that by the leaven of the Phariſees and
.* §
** •ve
- & - . * * * . . . *
- - , i. *
s t" * * * * - º * * 's : $º
f : - - * * - > * - t º
& Q i. • . " ' ' ', Mºlº e . * dº sº. s—º.
* - t - --
Saddueeee, he meant their doºrine and way, which were corrupt and
vicious, but, as they managed them, very apt to infinuate themſelves into:
the minds of met like leaven, and to eat like a canker. They were lead-
ing men, and were had in reputation, which made the danger of infection
by their errors the greater. In our age, we may reckon atheiſm and
deiſm to be the leaven of the Sadducees, and popery to be the leaven of
the Phariſees, againſt both which it concerns all chriſtians to ſtand upon.
their guard. . . . . . - . . . . . . . . [...
he aſked his diſciples, ſaying, Who do men ſay, that I, the
Son of man, am?, 14. And they ſaid, Some ſay that thou,
art John the Bāptiſt, ſome Elias, and others Jeremias, or
one of the prophets. 15. He faith unto them, But who:
ſay ye that I am?, 16. And Simon Peter anſwered and ||
ſaid, Thou art Chriſt the Son of the living God. #7. And'
féſus anſwered and ſaid unto him, Bleſſed art thou, Simon
Barjona: for fleſh and blood have not revealed it unto
thee, but my Father which is in heaven. 18. And I ſay unto
thee, that thou art Peter, and upon this rock I will build
my church; and the gates of hell ſhall not prevail against
it. 19. And I will give unto thee the keys of the king-
• . . . . . . . . . . . . . . . . . . followed the chaſe of every uncertain gueſs and wild hypotheſis. . . . .
... 13. When Jeſus came into the coaſts of Ceſarea Philippi,
W, XVIe ! Peter's enlightened Teſtimony.
it. (as were widesf.the truth, which they haüngathered up from:
their countrymeh, 'Obſerve. . . . . .4914 edi to u; ; ; ; ; ; . . . .
F (1.) They are different opinions;...ſomeſſayiotiething, and others anº
other. Truth is one; but thoſe who vary from that commonly vary one
from and there...Thus, Chriſt seame 'eventually to ſend diviſion, Luke,
12.5%. , . Being ſongted, asperſon, every one would be ready to paſs; his
verdićt upon him, and, “Many men, many minds;” thoſe that were
| not willing to own him to be the Chriſt, wandered in endleſs mazes, and
:{2.). They are honourable opinions, and beſpeak the reſpect they had
for him, according tº the beſt of their judgment. Theſe were not the
ſentiments, of his enemies, but the ſober thoughts of thºſe that followed
him with Jove and wonder. Note, It is poſſible for men to have good.
thoughts of Chriſt, and yet not right ones, a high opinion of him, and
yet not high enough. - -
(3.). They all ſuppoſe him to be one riftingſrom the dedēz which per-
haps aroſe from a confuſed notion they had of the reſurrečtion of the
Meſſiah, béfore'his' public preaching, as of Jonas. Or their motions.
|miſtakes. Chriſt's doćtrine and miracles beſpoke, him to be an extraor.
|dinary perſon; but becauſe of the meanneſs of his appearance, ſo diffei:
| an excellent man to be produced in their o
aroſe from an exceſſive value for antiquity; as if it were not poſſible for
* & wn age, but it muſt be one off
the ancients returned to life again.
* -
. (4.) They are all falſe opinions, but built upon miſtakes, and wilful
. - X.
{
on earth, ſhall be looſed in heaven. . . . is tº * * * *
he his diſciples that they ſhould tell no man that he was
Jeſus the Chriſt. . . . . . . .
... We have here a private conference which Chriſt had with his diſciples
concerning himſelf. It was in the coaſts of Ceſarea-Philippi, the utmoſt
borders of the land of Canaan northward; there in that remote corner, .
| becauſe Elijah (as Chriſt), did many miracles, and was himſelf inºſhis,
perhaps, there was leſs flocking after him than in other places, which
ve him leiſure for this private converſation with his diſciples. Note,
to do the more in their own families. -
^ Chriſt is here catechiſing his diſciples.
I. He inquires what the opinions of others were
. concerning him; Who
do men ſay, that I, the Son of man, am *
1. He calls himſelf the Son of man; which may be taken either, (1.) ||
As a title common to him with others. He was called, and juſtly, the
Son of God, for ſo he was ; (Luke 1. 35.) but he, called himſelf the
Son of man; for he is really and truly “Man, made of a woman.” In
courts of honour, it is a rule to diſtinguiſh men by their higheſt titles.;
but Chriſt, having now emptied himſelf, though he was the Son of God;
will be known by the ſtyle and title of the Son of man. . . Ezekiel was
often called ſo to keep him humble; Chriſt called himſelf ſo, to ſhew
that he was humble. Or, (2.) As a title peculiar to him as Mediator.
He is made known, in Daniel’s viſion, as the Son of man, Dan. 7. 13.
I am the Meſfiah, that Son of man that was promiſed. But,
2. He inquires what people’s ſentiments were concerning him : “IWho.
do men ſay that I am 2 The Son of man º’’ (So I think it might better
do the Scribes and Phariſees ſay that I am * They were prejudiced
againſt him, and ſaid that he was a deceiver, and in league with Sa-
tan ; but, “Who do men ſay that I am ** He referred to the com-
mon people, whom the Phariſees deſpiſed. Chriſt aſked this queſtion,
not as one that knew not; for if he knows what men think, much more
what they ſay ; nor as one deſirous to hear his own praiſes, but to make
the diſciples ſolicitous concerning the ſucceſs of their preaching, by
flewing that he himſelf was ſo.
fore from them he might better know what they ſaid. Chriſt had not
plainly ſaid who he was, but left people to infer it from his works, John
10. 24, 25. Now he would know what inferences the people drew
from them, and from the miracles which his apoſtles wrought in his
name, g -
Jºy, thou art John the Baptist, &c. There were ſome that, ſaid, he was
the Son of David, (ch. 12. 23.) and the great Prophet, Joha 6.14.
'The diſciples, however, do not mention that opinion, but only ſuch
hen miniſters are abridged in their public work, they ſhould endeavour ||
The common people converſed more
familiarly with the diſciples than they did with their Maſter, and there-
i
3. To this queſtion the diſciples gave him an anſwers. (v. 14.) Some |
3 ent from what they expected, they would not dwin him to be the ‘Meſ,
dom of heaven; and whatſoever thou ſhalt bind on earth,) - -
ſhall be bound in heaven; and whatſoever thou ſhalt looſe!," thoſe about him would be apt to ſay as he ſaid. This notion might.
20. Then charged;
fiah, but will grant him to be any thing rather than that. . . . . . . . . . . .
[1..] Some ſay, thou art John the Baptist. Herod ſaid ſo ; (ch. 14:35
be ſtrengthened by an opiùbn they had, that thoſe who died as martyrs.
| ſhould riſe again befºre others; which ſome think the ſecond of the
| ſeven ſome refers to, in his anſwer to Antiochus, 2. Măcă,37. 9, 9.2:1.hā.
# King of the world shall rºſe us up, who have died for his laws, unfo evere.
| lasting life. - . . . . - , - * , ... ', f fºot. &’ & 3.
. . [2] Some Elias; taking occaſion, no doubt, from the Pra hecy ºf
Malachi, (ch. 4, 5.) Behold, I will ſend you Elijah. A.H. 13éâș.
tranſlation, the greateſt miracle of all. -
[8.] Others, Jeremias; they faſten upon him, either becauſe he was.
| the weeping prophet, and Chriſt was often in tears; or becauſe Gódzhad'
Jēt him over the kingdoms and nations, (Jer. I. 10.) which they, thought,
agreed with their notion of the Meſfiah... . . . . . . . . * sº. 2"
[4.] Or, one of the prophets. This ſhews what an honourable idea they
entertained of the prophets; and yet they were the children of then that
perſºcuted and flew them, ch. 23. 29. Rather than they would, allow
Jeſus of Nazareth one of their own country, to be ſuch an extrabrdinary
perſon as his works beſpoke him to be, they would ſay, “It was not her.
buttone of the old prophets.” * . . . . . . . . . . . . . . . -
- - - ... * - - * } . . . . .* .
º,' II. He inquires what their thoughts were concerning him ; “But who
| than others, had, by their intimacy with Chriſt, greater advantages of
getting knowledge than others had. Note, It is juſtly expe&ted that
Thoſe who have more acquaintance with Chriſt
than others, ſhould have truer ſentiments concerning him, and be able to.
give a better account of him than others.
up to teach others, and therefore it was highly requifite that they ſhould.
underſtand the truth themſelves; “Ye that are to preach the goſpel of
Miniſters muſt be examined before they be ſent forth, eſpecially what
their ſentiments are of Chriſt, and whethey ſay that he is ; for how can.
frequently putting to ourſelves, “Who do we ſay, what kind of one dö.
we ſay, that the Lord Jeſús is 2 Is he precious to us 2 Is he in our eyes.
or ill with us, according as our thoughts are right or wrong concerning
Jeſus Chriſt. . . . . . . . . . . . . . . . . . . . . . . .
Well, this is the queſtion; now let us obſerve,. . . . . . . . . .
, (1.) Peter's anſwer to this queſtion, v. 16. To the former queſtion
concerning the opinion others had of Chriſt, ſeveral of the diſciples an-
ſwered, according as they had heard people talk ; but to this Peter'an-
Jayye that I am? v. 15. Ye tell me what other people ſay of me; can
ye ſay better º’ 1. The diſciples had themſelves been better taught.
thoſe who enjoy greater plenty of the means of knowledge and grace
| than others, ſhould have a more clear and diſtmét knowledge of the things.
| of God than others.
be read.) “ Do they own me for the Meſfiah 2" He aſks not, “Who ||
the kingdom, what are your notions of him that ſends you ?” Note, .
2. The diſciples were trained,
s
they be owned as miniſters of Chriſt; that are either ignorant or errone.
ous concerning Chriſt: This is a queſtion we ſhould every one of us be
the chief of ten thouſand 2. Is he the Beloved of our ſouls 2" It is well
|ſwers in the name of all the reſt, they all-conſenting to it, and concurring .





*
* y - r } *
in it. Peter's temper led him to be forward in ſpeaking upon all ſuch,
occaſions, and ſometimes he ſpake well, ſometimes amiſs; in all compa-|
nies there are found ſome warm bold men, to whom , a precedency of
ſpeech falls of courſe ; Peter was ſuch a one; yet we find other of the
apoſtles ſometimes ſpeaking as the mouth of the reſt; as John, (Mark
9. 38.) Thomas, Philip, and Jude, John 14.5, 8, 22. So that this is ºf
| in the name of the church, had confeſſed Chriſt, and to him therefore
the promiſe intended for the church is directed. Note, There is nothing
| loſt by being forward to confeſs Chriſt; for thoſe who thus honour him,
º
far from being a proof of ſuch primacy and fuperiority of Peter above:
the reſt of the apoſtles, as the church of Rome aſcribes to him. They
will needs advance him to be a judge, when the utmoſt they can make of
him, is, that he was but ‘foreman of the jury, to ſpeak for the reſt, and
that only pro hac vice—for this once ; not the perpetual dićtator or
ſpeaker of the houſe, only chairman upon this occaſion.
Peter's anſwer is ſhort, but it is full, and true, and to the purpoſe;
Thou art Christ, the Son of the living God. Here is a confeſſion of the
chriſtian faith, addreſſed to Chriſt, and fo made an ačt of devotion.
Here is a confeſſion of the true God as the living God, in oppoſition to
dumb and dead idols, and of Jeſus Christ whom he hath ſent, whom to
know is life eternal. This is the concluſion of the whole matter.
[1] The people called him a Prophet, that prophet ; (John 6: 14.)
but the diſciples own him to be the Chriſt, the anointed One ; the great
Prophet, Prieß and King, of the church; the true Meſfiah promiſed to
{
the fathers, and depended on by them as He that shall come. It was a
* | which he perverted to his own purpoſe, ch. 4.6, and perhaps both that
| ſcripture and this he thus perverted becauſe they ſtood in his way, and
| therefore he owed them a ſpite.
great thing to believe this concerning one whoſe outward appearance
was ſo contrary to the general idea the Jews had of the Meſfiah. -
[2.] He called himſelf the Son of man ; but they owned him to be
the Son of the living God.
him to be the Son of the living God, who has life in himſelf, and has.
given to his Son to have life in himſelf, and to be the life of the world.
If he be the Son of the living God, he is of the ſame nature with him ;
and though his divine nature was now valled with the cloud of fleſh, yet |
there were thoſe who looked through it, and ſaw his glory, the glory as |
of the Only-begotten of the Father, full of grace and truth. Now can we
with an aſſurance of faith ſubſcribe to this confeſſion ? Let us then, with | - -
| to them, much leſs to any of their ſucceſſors; ſo the New Teſtament
| charter is here delivered to Peter as an agent, but to the uſe and beboof
a fervency of affection and adoration, go to Chriſt, and tell him ſo ;
Lord Jeſus, thou art the Chriſt, the Son of the living God.
(2.) Chriſt’s approbation of his anſwer ; (v. 17.19.) in which,
Peter is replied to, both as a believer and as an apoſtle.
[1..] As a believer, v. 17. Chriſt ſhews himſelf well pleaſed with
Peter’s confeſſion, that it was ſo clear and expreſs, without if, or ands,
as we ſay. Note, The proficiency of Chriſt’s diſciples in knowledge
and grace is very acceptable to him; and Chriſt ſhews him whence he
received the knowledge of this truth. At the firſt diſcovery of this
truth in the dawning of the goſpel-day, it was a mighty thing to believe
it ; all men had not this knowledge, had not this faith. But,
First, Peter had the happineſ,
He reminds him of his riſe and original, the meanneſs of his parentage,
the obſcurity of his extraćtion; he was Barjºmas, the ſon of a dove ; ſo
ſome. I.et him remember the rock out of which he was hewn, that he may
fee he was not born to this dignity, but preferred to it by the divine fa-
vour ; it was free grace that made him to differ. Thoſe that have re-
ceived the Spirit, muſt remember who is their Father, I Sam. 10. [2.
Having reminded him of this, he makes him ſenſible of his great hap-
pineſs as a believer; Bleſſed art thou. Note, True believers are truly
bleſſed, and thoſe are bleſſed indeed whom Chriſt pronounces bleſſed;
his faying they are ſo, makes them ſo. “Peter, thou art a happy man,
who thus knowest the joyful ſºund,” Pſ, 89. 15. Bleſſed are your eyes,
ch, 13. 16. All happineſs attends the right knowledge of Chriſt.
Secondly, God muſt have the glory of it ; “ Forffesh and blood have
not revealed it to thee. Thou hadſt this neither by the invention of thy
own wit and reaſon, nor by the inſtrućtion and information of others ;
this light ſprang neither from nature nor from education, but from my
Father, who is in heaven.” Note, I. The chriſtian religion is a re-
vealed religion, has its riſe in heaven; it is a religion from above, given
by inſpiration of God, not the learning of philoſophers, nor the politics
of ſtateſmen. 2. Saving faith is the gift of God, and, wherever it is, is
wrought by him, as the Father of our Lord Jeſus Chriſt, for his ſake, |
and upon the ſcore of his mediation, Phil. 1. 29. Therefore thou art |
bleſſed, becauſe my Father has revealed it to thee. Note, The revealing
of Chriſt to us and in us, is a diſtinguiſhing token of God’s good will,
pineſs; and bleſſed are they that are |
and a firm foundation of true hap
thus highly favoured. - -
Perhaps Chriſt diſcerned ſomething of pride and vain-glory in Peter’s
ST, MATTHEw, XVI.
come.
- The people’s notion of him, was, that he was |
the ghoſt of a dead man, Elias or Jeremias; but they know and believe ||
| Chriſt that makes the grant, he who is the church’s Head and Ruler, to
of it; Bleſſed art thou, Simon Barjona. |
The Security of the Church.
good duties. It is hard for good men to eonspare themſelves with others,
and not to have too great a conceit of themſelves; to prevent which, we
ſhould confider that our preferenee to others is no achievement gf our.
own, but the free gift of God’s grace to us, and not to others; ſo that
we have nothing to boaſt of, Pſ. 115. 1. 1 Cor. 4, 7. *
[2] Chriſt replies to him as an apoſtle or miniſter, v. 18, 19. Peter,
he will honour: t - - . . . .
Upon occaſion of this great confeſſion made of Chriſt, which is the
church’s homage and allegiance, he figned and publiſhed this royal, this
divine, charter, by which that body politic is incorporated. Such is the
| communion between Chriſt and the church, the Bridegroom and the
ſpouſe. God had a €hurch in the world from the beginning, and it was
| built upon the rock of the promiſed Seed, Gen. 3. 15. But now, that
promiſed Seed being come, it was requiſite that the church ſhould have
: a new charter, as chriſtian, and ſtanding in relation to a Chriſt already
Now here we have that charter; and a thouſand pities it is, that
this word, which is the great ſupport of the kingdom of Chriſt, ſhould
be wreſted and preſſed into the ſervice of anti-chriſt. But the devil has
employed his ſubtlety to pervert it, as he did that promiſe, Pſ. 91. 11.
Now the purport of this charter, is,
First, To eſtabliſh the being of the church; I ſay alſº unto thee. It is
whom all judgment is committed, and from whom all power is derived ; he
who makes it purſuant to the authority received from the Father, and his
undertaking for the ſalvation of the eleēt. The grant is put into Peter’s
hand; “I ſay it to thee.” The Old Teſtament promiſes relating to the
church were given immediately to particular perſons, eminent for faith.
and holineſs, as to Abraham and David ; which yet gave no ſupremacy
of the church in all ages, according to the purpoſes therein ſpecified and
contained. Now it is here promiſed, ... • -
1. That Chriſt would build his church upon a rock. This body.
politic is incorporated by the ſtyle and title of Christ's church. It is a
number of the children of men called out of the world, and ſet apart from
it, and dedicated to Chriſt. It is not thy church, but mine. Peter re-
membered this, when he cautioned miniſters not to kord it over God’s heri-
tage. The church is. Chriſt’s peculiar, appropriated to him. The
world is God’s, and they that dwell therein ; but the church is a choſen
remnant, that ſtands in relation to God through Chriſt-as-Mediator. It
bears his image and ſuperfeription.
|
of the building. Chriſt would no
l
t
(H.) The Builder and Maker of the church is, Chriſt himſelf; I will
build it. The church is a temple which Chriſt is the Builder of, Zech.
6. 11, 13. - Herein Solomon was a type of Chriſt, and Cyrus, Iſa.
44.28, . The materials and workmanſhip are his. By the working of
his Spirit with the preaching of his word he adds ſouls to his church,
and ſo builds it up with living ſtones, 1 Pet. 2. 5: , Zºe are God’s build-
| ing; and building is a progreſſive work; the church in this world is but
| inferi-in the forming, like a houſe in the building. It is comfort to
all thoſe who wiſh well to the church, that Chriſt, who has divine wiſ-
dom and power, undertakes to build it.
3.) The foundation on which it is built, is, this Rock. Let the -
archite&t do his part ever ſo well, if the foundation be rotten, the building
will not ſtand ; let us therefore ſee what the foundation is, and it
muſt be meant of Chriſt, for other foundation can no man lay. See Iſa.
28. 16. - -
[I.] The church is built upon a rock; a firm, ſtrong, and laſting
foundation, which time will not waſte, nor will it fink under the weight,
t build his houſe upon the ſand, for
| he knew that ſtorms would ariſe. A rock is high, Pſ, 61. 2. Chriſt’s
church does not ſtand upon a level with this world; a rock is large, and,
i extends far, ſo does the church’s foundation ; and the more large,
the more firm ; thoſe are not the church's friends, that narrow its foun-
dations. d
[2.] It is built upon this rock ; thou art Peter, which ſignifies a
ſºone or rock; Chriſt gave him that name when he firſt called him, (John .
| 1.42.) and here he confirms it ; “Peter, thou doſt anſwer thy name,
confeſſion; a ſubtle fin, and which is apt to mingle itſelf even with our
Wol. IV. No. 76. -
, fixed and ſtayed, and one that there
thou at a ſolid fºuntariºs
JN I),
i
sº
. . . . . . . ST, MATTHEw; xvi.
is ſome hold of. Peter is thy name, and ſtrength and ſtability are with
thee. Thod art not ſhaken with the waves, of men's flućtuating opinions
- concerning me, but eſtabliſhed in the preſent truth,” 2 Pet. 1. i2. From
the mention of this fignificant name, occaſion is taken for this metaphor.
of building upon a rock. . . . . . . . . . . . . . . . . . . .
First, Some by this rock underſtand. Péter himſelf as an apoſtle, the
chief, though not the prince, of the twelve; ſenior among them, but not
ſuperior over them. The church is built upon the foundation of the
apoſtles, Eph. 2. 20. The firſt ſtones of that building were laid in and
by their miniſtry; hence their names are ſaid to be written in the foundai,
tions of the new Jeruſalem, Rev. 21. 14. Now Peter being that apoſtle
by whoſe hand the firſt ſtones of the church were laid, both in Jewiſh
converts (A&ts 2.) and in the Gentile converts; (A&ts 10.) he mightin:
ſome. ſenſe be ſaid to be the rock on which it was built... : Cephas was
one that ſeemed to be a pillar, Gal. 2. 9. But it ſounds very, harſh,
to call a man that only lays the firſt ſtone of a building, which is a tran-
fient act, the foundation on which it is built, which is an abiding thing.
****
himſelf.
"Yet if it were ſo, this would not ſerve to ſupport the pretenſions of
the Biſhop of Rome ; for Peter had no ſuch headſhip as he claims, much
leſs could derive it to his ſucceſſors, leaſt of all to the Biſhops of Rome,
who, whether they are ſo in place or no, is a queſtion, but that they are
not ſo in the truth of Chriſtianity, is paſt all queſtion. - -
Secondly, Others by this rock underſtand Chriſt;
thou haſt the name of a stone, but upon this rock, pointing to hira ſelf, I
build my church.” Perhaps he laid his hand on his breaſt, as when he
faid, Destroy this temple, (John 2.19.) when he ſpake of the temple of
his body. Then he took occaſion from the temple, where he was, ſo to
fpeak of himſelf, and gave occaſion to ſome to miſunderſtand him of that;
fo here he took occaſion from Peter, to ſpeak of himſelf as the Rock, and |
But this muſt be
gave occaſion to ſome to miſunder ſtand him of Peter.
explained by thoſe many ſcriptures which ſpeak of Chriſt as the only
Foundation of the church; ſee I Cor. 3. 11. I Pet. 2.6. Chriſt is
both its Founder and its Foundation ; he draws ſouls, and draws them
to himſelf; to him they are united, and on him they reſt and have a con-
ſtant dependence. . . . -
* Thirdly, Others by this rock underſtand this confeſſion which Peter
made of Chriſt, and this comes all to one with underſtanding it of Chriſt
- It was a good confeſſion which Peter witneſſed, Thou art
Christ, the Son of the living God; the reſt concurred with him in it.
“Now,” faith Chriſt, “this is that great truth upon which I will build
ony church.” I. Take away this truth itſelf, and the univerſal church
falls to the ground. If Chriſt be not the Son of God, chriſtianity is a
eheat, and the church is a mere chimera; our preaching is vain, your
- ..faith is vain, and you are yet in your ſºns, 1 Cor. 15. 14, 17. If Jeſús
be not the Chriſt, thoſe that own him are not of the church, but de-
céivers and deceived. 2. Take away the faith and confeſſion of this truth
from any particular church, and it ceaſes to be a part of Chriſt’s church,
and relapſes to the ſtate and charaćter of infidelity. This is articulus
stantis & cadentis ecclesiæ-that article, ºith the admission or denial of
which the church either riſes or falls; “the main hinge on which the door
of ſalvation turns ;” thoſe who let go this, do not hold the foundation;
and though they may call themſelves chriſtians, they give themſelves the
lie ; for the church is a ſacred ſociety, incorporated upon the certainty
and aſſúrance of this great truth; and great it is, and has prevailed. .
2. Chriſt here promiſes to preſerve and ſecure his church, when it is
built ; The gates ºf hell shall not prevail against it ; neither againſt this
truth, nor againſt the church which is built upon it. - -
(1.). This implies that the church has enemies that fight againſt it,
and endeavour its ruin and overthrow, here repreſented by the gates of
hell, that is, the city of hell; (which is directly oppoſite to this heavenly
city, this city of the living God;) the Devil’s intereſt among the chil-
dren of men.
vil’s kingdom, the dragon’s heads and horns, by which he makes war with
the Lamb; all that come out of hell-gates, as being hatched and con-
trived there. Theſe fight againſt the church by oppoſing goſpel-truths,
corrupting goſpel-ordinances, perſecuting good miniſters and good chriſ.
tians ; drawing or driving, perſuading by craft, or forcing by cruelty,
to that which is inconſiſtent with the purity of religion ; this is the de-
ſign of the gates of hell, to root out the name of Chriſtianity, (Pſ.
83. 4.) to devour the man-child, (Rev. 12. 9.) to raſe this city to the
ground. - - - -
(2.) This aſſures us that the enemies of the church ſhall not gain
their point. While the world ſtands, Chriſt will have a church in it, in
which his truths and ordinances ſhall be owned and kept up, in ſpite of
The gates of hell are the powers and policies of the De- |
Security and Dignity of the Church.
all the oppoſition of the powers of darkneſs; They shall not prevail againſt
'it, Pſ. 129. 1, 2.. This gives no ſecurity to any particular church, or
church-governors, that they ſhall never err, never apoſtatize or be de-
ſtroyed; but that ſomewhere or other the chriſtian religion ſhall have a
| being, theugh not always in the ſame degree of purity and ſplendour,
yet ſo as that the .entail of it ſhall never be quite éut off. The woman,
lives, though in a wilderneſs, (Rev. 12, 14.) cast down, but not destroyed,
(2 Cor, 4. : as dying, and behold we live, 2 Cor. 6, 9, Corruptions,
grieving, perſecutions grievous, but never fatal. The church may be,
| foiled in particular encounters, but in the main battle it ſhall come off
throughfaith wnto ſalvation, 1 Pet. I. 5. . . . . . . . .
Secondly, The other part of this charter, is, to ſettle the order and go.
vernment of the church, v. 19. When a city or ſociety is incorporated;
| officers are appointed and impowered to ačt, for the common good. A
city without government is a chaos. Now this conſtituting of the go-
vernment of the church, is here expreſſed by the delivering of the keys,
and, with them, a power to bind and looſe. This is not to be underſtood.
of any peculiar power that Peter was inveſted with, as if he were ſole
door-keeper of the kingdom of heaven, and had that key of David.
more than a conqueror. Particular believers are kept by the power of God,
| which belongs only to the Son of David ; no, this inveſts:ºll the apoſtles.
- || and their ſucceſſors with a miniſterial power to guide, and govern the
“Thou art Peter,
| cording to the rules of the goſpel. -
| apostolo cuncti ſigſ&epimus ſacerdotus—All we that are priests, received, in
church of Chriſt, as it exiſts in particular congregations or churches, ac-
Claves regni coelorum in B. Peiro
the perſon of the bleſſed apostle Peter, the keys of the kingdom of heaven;
ſo Ambroſe De dignit.ſacerd.
hand, becauſe he was the firſt that opened the door of faith to the Gentiles,
A&ts 10. 28. As the king in giving a charter to a corporation, im-
powers the magiſtrates to hold courts in his name, to try matters of fačt,
and determine therein according to law, confirming what is ſo done, re-
gularly, as if done in any of the ſuperior courts; ſo Chriſt, having in-
corporated his church, hath appointed the office of the miniſtry for the
keeping up of order and government, and to ſee that his laws be duly
ſerved ; I will give thee the keys. . . He doth not ſay, “I have given.
them,” or “I do now ;” but “I will do it,” meaning after his reſur-
re&tion ; when he aſcended on high, he gave thoſe gifts, Eph. 4, 8, then
this power was ačtually given, not to Peter only, but to all the reſt, ch.
28, 19, 20. John 20. 21. He doth not ſay, The keys shall be given,
but, I will give them; for miniſters derive their authority from Chriſt,
and all their power is to be uſed in his name, I Cor. 5. 4. . . . . -
Now, l. The power here delegated, is a ſpiritual power ; it is a power
pertaining to the kingdom of heaven, that is, to the church, that part of,
it which is militant here on earth, to the goſpel-diſpenſation ; that is it
about which the apoſtolical and miniſterial power is wholly converſant,
It is not any civil ſecular power that is hereby conveyed, Chriſt’s king-
dom is not of this world: their inſtructions afterward were in things per-
taining to the kingdom of God, A&ts 1.3.
2. It is the power of the keys that is given, alluding to the cuſtom
of inveſting men with authority in ſuch a place, by delivering to them
the keys of the place. Or as the maſter of the houſe gives the keys to
the ſteward, the keys of the ſtores where the proviſions are kept, that he
may give to every one in the houſe their portion of meat in due ſeqſon,
(Luke 12.42.) and deny it as there is occaſion, according to the rules
of the family. Miniſters are stewards, I Cor. 4. 1. Tit. 1. 7. , , Elia-
kim who had the key of the houſe of David, was over the houſehold, Iſa.
'3. It is a power to bind and looſe, that is, (following the metaphor of
the keys,) to ſhut and open. Joſeph, who was lord of Pharaoh’s houſe,
and ſteward of the ſtores, had power to bind his princes, and to teach his
ſenators wiſdom, Pſ, 105.21, 22. When the ſtores and treaſures of the
houſe are ſhut up from any, they are bound, interdico tibi aqua & igne—
I forbid thee the uſe of fire and water ; when they are opened to them
again, they are loofed from that bond, are diſcharged from the cenſure,
and reſtored to their liberty. \ e
4. It is a power which Chriſt has promiſed to own the due adminiſ-
tration of ; he will ratify the ſentences of his ſtewards with his own appro-
bation ;) It shall be bound in heaven, and looſed in heaven ; not that
Chriſt hath hereby obliged himſelf to confirm all church-cenſures, right
or wrong; but ſuch as are duly paſſed according to the word, clave not
errante—the key turning the right way, ſuch are ſealed in heaven ; that
is, the word of the goſpel, in the mouth of faithful miniſters, is to be
looked upon, not as the word df man, but as the word of God, and to
*
| be received accordingly, 1 Theſſ, 2, 13. John 13, 20.
Only the keys were put firſt into Peter’s .
t }
A Predićtion of Chriſt's Sufferings.
ST. MATTHEW, XVI.
. Now the keys of the kingdom of heaven are, . . . . . . . - -
3 (1.) The key of doctrine, called the key of knowledge"; Your buſineſs
ſhall be to explain to the world the will of God, both as to truth and
duty; and for this you ſhall have your commiſſions, credentials, and full
inſtructions, to.bind and looſe ; theſe, in the common ſpeech of the Jews,
at that time, fignified to prohibit and permit; to teach or declare a
thing to be unlawful, was to bind; to be lawful, was to looſé, Now the
apoſtles had an extraordinary power of this kind ; ſome things forbidden
- by the law of Moſes were now to be allowed, as the eating of ſuch and
‘ſuch meats; ſome things allowed there wers now to be forbidden, as di-.
vorce ; and the apoſtles were impowered to declare this to the world,
. . . . and men might take it upon their words. When Peter was firſt taught ||
himſelf, and then taught others, to call nothing common or unclean, this
ºpower was exerciſed. . There is alſo an ordinary power, hereby conveyed,
to all miniſters, to preach the gofpel as appointed officers; to tell people,
in God’s name, and according to the ſcriptures, what is good, and what
the Lord requires of them ; and they who declare the whole counſel of
God, uſe theſe keys well, A&ts 20. 27. - .
Some make the giving of the keys to allude to the cuſtom of the Jews
in creating a doćtor of the law, which was put into his hand, the keys
of the cheſt where the book of the law was kept, denoting his being au-
thorized to take and read it ; and the binding and looſing, to allude to
the faſhion about their books, which were in Rolls; they ſhut them by.
binding them up with a ſtring, which they untied when they opened
them. Chriſt gives his apoſtles power to ſhut or open the book of the
goſpel to people, as the caſe required. See the exerciſe of this power,
Aćis 13. 46.-18. 6. When Miniſters preach pardon and peace to the
penitent, wrath and the curſe to the impenitent, in Chriſt’s name, they
aćt then purſuant to this authority of binding and looſing.
(2.) The key of diſcipline, which is but the application of the former
to particular perſons, upon a right eſtimate of their charaćters and ac-
tions. . It is not legiſlative power that is hereby eqnferred, but judicial;
the judge doth not make the law, but only declare what is law, and, upon
an impartial inquiry into the merits of the cauſe, gives ſentence accord- |
ingly. Such is the power of the keys, wherever it is lodged, with refer-
ence to church-memberſhip and the privileges thereof. [1..] Chriſt’s miniſ-
ters have a power to admit into the church ; “Go, diſciple all nations,
baptizing them : thoſe who profeſs faith in Chriſt, and obedience to him,
admit them and their ſeed members of the church by baptiſm.” Miniſters
are to let in to the wedding-feast thoſe that are bidden ; and to keep out
ſuch as are apparently unfit for ſo holy a communion. . [2.] They have a
power to expel and caſt out ſuch as have forfeited their church-member-
ſhip, that is binding ; refuſing to unbelievers the application of goſpel-
promiſes and the ſeals of them; and declaring to ſuch as appear to be in
the gall of bitterneſ, and bond of iniquity, that they have no part or lot in the
matter, as Peter did to Simon Magus, though he had been baptized ; and
this is a binding over to the judgment of God... [3.] They have a power
to reſtore and to receive in again, upon their repentance, ſuch as had been
thrown out ; to looſe thoſe whom they had bound ; declaring to them,
that, if their repentance be ſincere, the promiſe of pardon belongs to.
them. The apoſtles had a miraculous gift of diſcerning ſpirits; yet even
they went by the rule of outward appearances, (as Acts 8. 21. 1 Cor.
5. 1. 2 Cor. 2. 7. 1 Tim. 1. 20.) which miniſters may ſtill imake a
judgment upon, if they be ſkilful and faithful. -
, Lastly, Here is the charge which Chriſt gave his diſciples, to keep
this private for the preſent; (v. 20.) They must tell no man that he was
Jeſus the Chriſt. What they had profeſſed to him, they muſt not yet
publiſh to the world, for ſeveral reaſons; 1. Becauſe this was the time
of preparation for his kingdom ; the great thing now preached, was, that
the kingdom of heaven was at hand ; and therefore thoſe things were now
to be inſiſted on, which were proper to make way for Chriſt; as the
doćtrine of repentance ; not this great truth, in and with which the king-
dom of heaven was to be actually ſet up. Every thing is beautiful in its
ſeaſon; and it is good advice, Prepare thy work, and afterward build, Prov.
24. 27. 2. Chriſt would have his Meſſiahſhip proved by his works, and
would rather they ſhould teſtify of him than that his diſciples ſhould, be-
cauſe their teſtimony was but as his own, which he infifted not on. See
John 5. 31, 34. He was ſo ſecure of the demonſtration of his miracles,
that he waved other witneſſes, John 10. 25, 38.
that he was Jeſus the Christ, they would not have crucifted the Lord of
glory, I Cor. 2.8, 4. Chriſt would not, have the apoſtles preach this,
till they had the moſt convincing evidence ready to allege in confirmation |
of it. Great truths may ſuffer damage by being aſſerted before they
can be ſufficiently proved. Now the great proof of Jeſus being the
|| Chriſt, was, his reſurre&ion; by that he was declared to be, the Son of:
ſufferings; in which obſerve,
from this time he frequently ſpake of them.
3. If they had known
God with power; and therefore the divine wiſdom would not have this
truth preached, till that could be alleged for proof of it. 5. It was re-
quiſite that the preachers of ſo, great a truth ſhould be furniſhed with
greater meaſures of the Spirit than the apoſtles as yet had ; therefore the
open aſſerting of it was adjourned, till the Spirit ſhould be poured out
upon them. But when Chriſt was glorified and the Spirit poured out,
We find Peter proclaiming upon the houſe-tops what was here ſpoken in.
a corner, (A&ts 2. 36.) That God hath made this ſame Jeſus both Eord.
and Chriſt; for as there is a time to keep filence, ſo there is a time to
*
ſpeak.
21. From that time forth began Jeſus to ſhew unto his
diſciples, how that he muſt go unto Jeruſalem, and ſuffer
many things of the elders, and chief prieſts, and ſcribes,
and be killed, and be raiſed again the third day. 22.
Then Peter took him, and began to rebuke him, ſaying,
Be it far from thee, Lord: this ſhall not be unto thee.
23. But he turned, and ſaid unto Peter, Get thee be-
hind me, Satan, thou art an offence unto me: for thou
|favoureſt not the things that are of God, but thoſe that
are of men.
We have here Chriſt’s diſcourſe with his diſciples concerning his own
I. Chriſt’s foretelling of his ſufferings. Now he began to do it, and
Some hints he had already
given of ſufferings, as when he ſaid, Destroy this temple; when he ſpake
of the Son of man being lifted up, and of eating kis flesh, and drinking his
blood; but now he began to ſhew it, to ſpeak plainly, and expreſsly of
it. Hitherto he had not touched upon this, becauſe the diſciples were
weak, and could not well bear the notice of a thing ſo very ſtrange, and
ſo very melancholy; but now that they were more ripe in knowledge,
and ſtrong in faith, he began to tell them this. Note, Chriſt reveals his
mind to his people gradually, and lets in light as they can bear it, and
are fit to receive it. . . . . - * -
From that time, when they had made that full confeſſion of Chriſt,
that he was the Son of God, then he began to ſhew them this. When
he found them knowing in one truth, he taught them another; for to
him that has shall be given. Let thegn firſt be eſtabliſhed in the prin-
ciples of the doćtrine of Chriſt, and then go on to perfeótion, Heb. 6. I.
If they had not been well-grounded in the belief of Chriſt’s being the Son
of God, it would have been a great ſhaking to their faith. All truths
are not to be ſpoken to all perſons at all times, but ſuch as are proper
and ſuitable to their preſent ſtate. Now obſerve, . .
1. What he foretold concerning his ſufferings, the particulars and cir-
cumſtances of them, and all ſurpriſing.
(1.) The place where he ſhould ſuffer. He muſt go to Jeruſalem,
the head-city, the holy-city, and ſuffer there. Though he lived moſt of
his time in Galilee, he muſt die at Jeruſalem; there all the ſacrifices were
offered, there therefore he muſt die, who is the great Sacrifice.
| (2.) The perſons by whom he ſhould ſuffer; the elders, and chief
priests, and ſcribes ; theſe made up the great Sanhedrim, which ſat at
Jeruſalem, and was had in veneration by the people. Thoſe that ſhould
have been moſt forward in owning and admiring Chriſt, were the moſt
bitter in perſecuting him. It was ſtrange that men of knowledge in the
ſcripture, who profeſſed to expect the Meſfiah’s coming, and pretended
to have ſomething ſacred in their charaćter, ſhould uſe him thus bar-
barouſly when he did come. It was the Roman power that condemned
and crucified Chriſt, but he lays it at the door of the chief priests and
Jéribes, who were the firſt movers. -
(3.) What he ſhould ſuffer; He must ſuffer manythings, and be killed.
His enemies’ inſatiable malice, and his own invincible patience, appear
in the variety and multiplicity of his ſufferings, (he ſuffered many
things,) and in the extremity of them ; nothing leſs than his death would
ſatisfy them, he muſt be killed. The ſuffering of many things, if not
unto them, is more tolerable ; for while there is life, there is hope; and
death, without ſuch prefaces, would be leſs terrible ; but he must firſt
Jiffer many things, and then be killed. - . - -
(4.) What ſhould be the happy iſſue of all his ſufferings; he ſhall
be raiſed again the third day. As the prophets, ſo Chriſt himſelf, when
he teſtified beforehand his ſufferings, teſtified withal the glory that ſhould
- ST, MATTHEW, XVI.
follow, I Pet. 1. 11. His riſing again the third day proved him to be iſ
the Son of God, notwithſtanding his ſufferings; and therefore he men-
ſhame, he fpake in the ſame breath of the joy ſet before him, in the prof-
pe&t of which he endured the croſs, and deſpiſed the shame. Thus we
muſt look upon Chriſt’s ſuffering for us, trace in it the way to his
glory; and thus we muſt look upon our ſuffering for Chriſt, took through
i; to the reeompenſe of reward. If we ſuffer with him, we shall reign with
2. Why he foretold his ſufferings. (1.) To ſhew that they were the
produćt of an eternal counſel and conſent; were agreed upon between
the Father and the Son from eternity; Thus it behoved Christ to Jºffér.
The matter was ſettled in the determinate º and foreknowledge, in
purſuance of his own voluntary ſuſception and undertaking for our ſal-
vation; his ſufferings were no ſurpriſe to him, did not come upon him
as a ſnaré, but he had a diſtinét and certain forefight of them, which
greatly magnifies his love, John 18, 4. (2.) To re&tify the miſtakes
which had imbibed his diſciples concerning the eternal pomp and power
of his kingdom. Believing him to be the Meffiah, they counted upon
nothing but dignity and authority in the world; but here Chriſt reads
them another leſſon, tells them of the croſs and ſufferings; nay, that the
chief prieſts and the elders, whom, it is likely, they expected to be the
ſupports of the Meſfiah's kingdom, ſhould be its great enemies and per-
ſecutors; this would give them quite another idea of that kingdom
which they themſelves had preached the approach of ; and it was requi-
fite that this miſtake-ſhould be reëtified. Thoſe that follow Chriſt, muſt
be dealt plainly with, and warned not to expect great things in this
world. (3.) It was to prepare them for the ſhare, at leaſt, of ſorrow
and fear, which they muſt have in his ſufferings. When he ſuffered
many things, the diſciples could not but ſuffer ſome; if their Maſter be
killed, they will be ſeized with terror; let them know it before, that
they jºy provide accordingly, and, being fore-warned, may be fore-
Grºß64. . . - - --- - -
II. The offence, which Peter took at this ; he ſaid, Be it far from
thee, Lord ; probably he ſpake the ſenſe of the reſt of the diſciples, as
before, for he was chief ſpeaker. He took him, and began to rebuke him.
Perhaps Peter was a little elevated with the great things Chriſt had now
faid unto him, which made him more bold with Chriſt than did become
him ; ſo hard is it to keep the ſpirit low and humble in the midſt of
great advancements F. - -
1. It did not become Peter to contradićt his Maſter, or take upon him
to adviſe him ; he might have wiſhed, that, if it were poſſible, this cup
might paſs away, without ſaying ſo peremptorily, This ſhall not be, when
Chriſt had ſaid. It mºſt be. Shall any teach God knowledge 2 He that
reproveth God, let him anſwer it. Note, When God’s diſpenſations are
either intricate or croſs to us, it becomes us filently to acquieſce in, and
not to preſcribe to, the divine will ; God knows what he has to do, with-
out our teaching. Unleſs we know the mind of the Elord, it is not for
us to be his counſellors, Rom. 11. 34. -
2. It ſavoured much of fleſhly wiſdom, for him to appear ſo warmly
againſt ſuffering, and to ſtartle thus at the offence of the croſs. It is
the corrupt part of us, that is thus ſolicitous to fleep in a whole ſkin.
We are apt to look upon ſufferings as they relate to this preſent life, to
which they are uneaſy ; but there are other rules to meaſure them by,
which, if duly obſerved, will enable us cheerfully to bear them, Rom.
8, 18. See how paſſionately, Peter ſpeaks; “ Be it far from thee, Lord.
God forbid, that thou ſhouldeſt ſuffer and be killed ; we cannot bear
the thoughts of it.” Masterſpare thuſelf; ſo it might be read; Asa's
wo, ºpis—“Be merciful to thºſelf, and then no one elſe can be cruel to
thee ; pity thyſelf...and then this shall not be to thee.” He would have
Chriſt to dread ſuffering as much as he did; but we miſtake, if we mea-
fure Chriſt’s love and patience by our own. He intimates, likewiſe, the
improbability of the thing humanly ſpeaking; “This shall not be unto.
thee... Pt is impoffible that one who hath ſo great an intereſt in the
people as thou haſt, ſhould be cruſhed by the elders, who fear the
people : this can never be ; we that have followed thee, will fight
for thee, if occaſion be ; and there are thouſands that will fland by
us.”
III. Chriſt’s diſpleaſure againſt Peter for this ſuggeſtion of his,
v. 23. We do not read of any thing ſaid or done by any of his diſci-
ples, at any time, that he reſented ſo much as this, though they often
offended. - -
Obſerve, 1. How he expreſſed his diſpleaſure ; He turned upon Peter,
and (we may ſuppoſe) with a frown ſaid, Get thee behind me, Satan.
Peter rebuked.
He did not ſo much as take time to deliberate upon it, but gave an im- --
| mediate reply to the temptation, which was ſuch as made it to appear
tions that, to keep up their faith. When he ſpake of the croſs and the
how ill he took it. Juſt now, he had ſaid, Bleſſed art thow, Simon, and
had even laid him in his boſom ; but here, Get thee behind me, Satan ;
| and there was cauſe for both. Note, A good man may by a ſurpriſe of
temptation ſoon grow very unlike himſelf. He anſwered him as he did
Satan himſelf, ch. 4, 10. Note, (1.) It is the ſubtlety of Satán, to ſend
temptations to us by the unſuſpected hands of our beſt and deareſt
friends. Thus he aſſaulted Adam by Eve, Job by his wife, and here
Chriſt by his beloved Peter. It concerns us therefore not to be ignorant
of his devices, but to ſtand againſt his wiles and depths, by ſtanding
always upon our guard againſt fin, whoever moves us to it. Even the
kindneſſes of our friends are often-abuſed by Satan, and made uſe of as
temptations to us. (2.) Thoſe who have their ſpiritual ſenſes exerciſed. .
will be aware of the voice of Satan, even in a friend, a diſeiple, a mi-
niſter,’ that diffuades them from their duty. We muſt not regard who
ſpeaks, fo much as what is ſpoken ; we ſhould learn to know the Devil’s
voice when he ſpeaks in a ſaint as well as when he ſpeaks in a ſerpent.
| Whoever takes us off from that which is good, and would have us afraid
of doing too much for God, ſpeaks Satan's Hanguage, (3.) We muſt
be free and faithful in reproving the deareſt friend we have, that faith or
doth amiſs, though it may be under colour of kindneſs to us... We muſt
not eomphment, but rebuke, miſtaken courteſies. Faithful are the
wounds of a friend. Such ſmitings muſt be accounted kindneſſes, Pſ.
141. 5. (4.) Whatever appears to be a temptation to fin, muſt be re-
fifted with abhorrence, and not parleyed with.
2. What was the ground of this diſpleaſure; why did Chriſt thus re-
| ſent a motion that ſeemed not only harmleſs, but kind 2 Two reaſons are .
1 WCIle-
| g (1.) Thou art ax offence to me; 2x4,32xoy pas &–Thou art my hinder-
ance ; (ſo it may be read;) “ thou ſtandeſt in my way.” Chriſt was
haſtening on in the work of our ſalvation, and his heart was ſo much
upon it, that he took it ill to be hindered, or tempted to ſtart back from
the hardeſt and moſt diſcouraging part of his undertaking. So ſtrongly
was he engaged for our redemption, that they who but indirectly 'en-
| deavoured to divert him from it, touched him in a very tender and ſen-
| fible part. Peter was not ſo ſharply reproved for diſowning and deny-
ing his Maſter in his ſufferings as he was for diſſuading him from them;
though that was the defe&t, this the exceſs, of kindneſs. It argues a very
great firmneſs and reſolution of mind in any buſineſs, when it is an offence
to be diſſuaded, and a man will not endure to hear any thing to the con-
trary; like that of Ruth, Entreat me not to leave thee. Note, Our Lord:
Jeſus preferred our ſalvation before his own eaſe and ſafety; for even
Christ pleaſed not himſelf; (Rom. 15. 3.) he came into the world, not
to ſpare himſelf, as Peter adviſed, but to ſpend himſelf. -
See why he called Peter Satan, when he ſuggeſted this to him ; be.
cauſe, whatever ſtood in the way of our ſalvation, he looked upon as
coming from the Devil, who is a ſworn enemy to it. The ſame Satan
that afterward entered into Judas, maliciouſly to deſtroy him in his un-
dertaking, here prompted Peter plauſibly to divert him from it. Thus
he changes himſelf into an angel of light. - -
Thou art an offence to me. Note, [1..] Thoſe that engage in any great
and good work, muſt expect to meet with hinderance and oppoſition
from friends and foes, from within and from without. [2.] Thoſe that
obſtraćt our progreſs in any duty, muſt be looked upon as an offence to.
us. Then we do the will of God, as Chriſt did, whoſe meat and drink it
was to do it, when it is a trouble to us to be ſolicited from our duty.
Thoſe that hinder us from doing or ſuffering for God, when we are
called to it, whatever they are in other things, in that they are Satans,
adverſaries to us. * - - -
(2.) Thouſavourest not the things that are of God, but thoſe that are of
ºten. ... Note, [I.] The things that are of God, that is, the concerns of
his will and glory, often claſſi and interfere with the things that are of
men, that is, with our own wealth, pleaſure, and reputation. While we
mind chriſtian duty as our way and work, and the divine favour as our
end and portion, we ſavour the things of God; but if theſe be minded,
the fleſh muſt be denied, hazards muſt be run, and hardſhips borne ; and
here is the trial, which of the two we favour. [2.] Thoſe that inordi-
nately fear, and induſtriouſly decline ſuffering for Chriſt, when they are
called to it, favour more of the things of man than of the things of God;
they reliſh thoſe things more themſelves, and make it appear to others.
|| that they do ſo.
24. Then ſaid Jeſus unto his diſciples, If any man wift
º s
The Neceſſity of Self-denial.
St. MATTHEw, xvi.
is
come after me, let him deny himſelf, and take up his croſs
ahd follow me. 25. For whoſoever will ſave his life, ſhall
loſe it: and whoſoever will loſe his life, for my ſake,
£hall find it. 26. For what is a man profited, if he ſhall
gain the whole world, and loſe his own ſoul? Or what
£hall a man give in exchange for his ſoul? 27. For the
Son of man ſhall come in the glory of his Father, with his
angels; and then he ſhall reward every man according to
his works. 28. Verily I ſay unto you, There are ſome
ſtanding here, which ſhall not taſte of death, till they ſee ||
the Son of man coming in his kingdom.
Chriſt, having ſhewed his diſciples that he muſt ſuffer, and that he was
ready and willing to ſuffer, here ſhews them that they muſt ſuffer too, and
muſt be ready and willing. It is a weighty diſcourſe that we have in
theſe verſes :
I. Here is the law of diſcipleſhip laid down, and the terms fixed, upon
which we may have the honour and benefit of it, v. 24. He ſaid this to
his diſciples, not only that they might inſtruct others concerning it, but
that by this rule they might examine their own fincerity.
Obſerve, r -
1. What it is to be a diſciple of Chriſt; it is to come after him.
When Chriſt called his diſciples, this was the word of command, Follow |
me. A true diſciple of Chriſt is one that doth follow him in duty, and
'ſhall follow him to glory. He is one that comes after Chriſt, not one
that preſcribes to him, as Peter now undertook to do, forgetting his
place. A diſciple of Chriſt comes after him, as the ſheep after the
ſhěpherd, the ſervant after his maſter, the ſoldiers after their captain ; he
is one that aims at the ſame end that Chriſt aimed at, the glory of God,
and the glory of heaven ; and one that walks in the ſame way that he
walked in, is led by his Spirit, treads in his ſteps, ſubmits to his condućt,
and fºllows the Lamb whitherſhever he goes, Rev. 14. 4.
2. What are the great things required of thoſe that will be Chriſt’s
diſciples; If any man will come, š, ris Siae-If any man be willing to
come. It denotes a deliberate choice, and cheerfulneſs and reſolution in
that choice. Many are diſciples more by chance or the will of others
than by any ačt of their own will ; but Chriſt will have his people vo-
lunteers, Pſ. 110, 3. It is as if Chriſt had ſaid, “If any of the people
that are not my diſciples, be ſteadfaſtly minded to come to me, and if
you that are, be in like manner minded to adhere to me, it is upon theſe
terms, theſe and no other ; you muſt follow me in ſufferings as well as in
upon it.”
Now what are theſe terms ? -
, (1.). Let him deny himſelf. Peter had adviſed Chriſt to ſpare himſelf,
and would be ready, in the like caſe, to take the advice ; but Chriſt tells
them all, they muſt be ſo far from ſparing themſelves, that they muſt
deny themſelves.
life, and death, were all a continued ačt of ſelf-denial, a ſelf-emptying,
Phil. 2, 7, 8. If ſelf-denial be a hard leſſon, and againſt the grain to
fleſh and blood, it is no more than what our. Maſter learned and pračtiſed
before us and for us, both for our redemption and for our inſtruction ;
and the ſervant is not above his lord. Note, All the diſciples and fol-
lowers of Jeſus Chriſt muſt deny themſelves.
of admiſſion into Chriſt’s ſchool, and the firſt and great leſſon to be
learned in this ſchool, to deny ourſelves; it is both the ſtrait gate, and
the narrow way ; it is neceſſary in order to our learning all the other
good leſſons that are there taught. We muſt deny ourſelves abſolutely,
we muſt not admire our own ſhadow, nor gratify our own humour; we
muſt not lean to our own underſtanding, nor ſeek our own things, nor |
be our own end. We muſt deny ourſelves, comparatively; we muſt
deny ourſelves for Chriſt, and his will and glory, and the ſervice of his
intereſt in the world ; we muſt deny ourſelves for our brethren, and for
their good ; and we muſt deny ourſelves for ourſelves, deny the appetites
of the body for the benefit of the ſoul. !
(2.) Let him take up his croſs. The croſs is here put for all ſufferings,
as men or chriſtians; providential afflićtions, perſecutions for righteouſ-
neſs' ſake, every trouble that befalls us, either for doing well or for not
doing ill. The troubles of chriſtians are fitly called croſſés, in alluſion
to the death of the croſs, which Chriſt was obedient to ; and it ſhould
|
upon it ; as each hath his ſpecial duty to be doneſ ſo each hath his fpecial
| croſs, or to mifs one.
| us.
other things, and therefore, when you fit down to count the coſt, reckon |
It is the fundamental law ||
| come up to theſe terms.
reconcile us to troubles, and take off the terror of them, that they are
WoL. IV. No. 76, - *
what we bear in common with Chriſt, and ſuch as he hathbermeniaie -
us. . Note, [1..] Every diſciple of Chriſt hath his croſs, and muſt count

treuble to be borne, and every one feels moſt from his own burthena
Croſſes are the common lot of God’s children, but of this common lot
teach hath his particular ſhare. That is our croſs which Infinite Wiſdom
has appointed for us, and a Sovereign Providence has laid on us, as
fitteſt for us. It is good for us to call the croſs we are under, our ºn
and entertain it accordingly. We are apt to think we could bear ſuc
|a one’s croſs better than our own ; but that is beſt, which is, and we
ought to make the beſt of it. [2.] Every diſciple of Chriſt muſt take
up that which the wiſe God hath made his croſs. It is an alluſion tº
the Roman cuſtom of compelling thoſe that were condemned to be true
|cified, to carry their croſs; whan Simon carried Chriſt’s croſs after him;
this phraſe was illuſtrated. Fift, It is ſuppoſed that the croſs lies in
our way, and is prepared for us... We muſt not make croſſes to ourſelves,
but muſt accomodate ourſelves to thoſe which God has made for us.
Our rule is, not to go a ſtep out of the way of duty, either to meet a
- We muſt not by our raſhneſs and indiſcretion
pull croſſes down upon our own heads, but muſt take them up when
they are laid in our way. We muſt ſo manage an affliction, that it may
not be a ſtumbling-block or hinderance to us in any ſervice we have to
do for God. We muſt take it up out of our way, by getting over the
offence of the croſs; None of theſe things move me; and we muſt then go
on with it in our way, though it lie heavy. Secondly, That which we
i have to do, is, not only to bear the croſs, (that a ſtock or a ſtone or a
| ſtick may do,) not only to be filent under it, but we muſt take up the
croſs, muſt improve it to ſome good advantage. We ſhould not ſay,
“This is an evil, and I muſt bear it, becauſe I cannot help it º’ but,
“This is an evil, and I will bear it, becauſe it ſhall work for my good.”
When we rejoice in our afflictions, and glory in them, then we take up
the croſs. This fitly follows upon denying ourſelves; for he that wil
| not deny himſelf the pleaſures of fin, and the advantages of this world for
Chriſt, when it comes to the puſh, will never have the heart to take up
his croſs. “He that cannot take up a reſolution to live a faint, has a
demonſtration within himſelf, that he is never like to die a martyr;” ſo
Archbiſhop Tillotſon. -
(3.) Let him follow me, in this particular of taking up the croſs. Suf-
fering ſaints muſt look unto Jeſus, and take from him both direction
| and encouragement in ſuffering. Do we bear the croſs 2 We therein
follow Chriſt, who bears it º us, bears it for us, and ſo bears it from
us. He bore the heavy end of the croſs, the end that had the curſe
upon it, that was a heavy end, and ſo made the other light and eaſy for
Or, we may take it in general, we muſt follow Chriſt in all inſtances
of holineſs and obedience. Note, The diſciples of Chriſt muſt ſtudy to
|imitate their Maſter, and conform themſelves in every thing to his ex-
|ample, and continue in well doing, whatever croſſes lie in their way. To
| do well and to ſuffer ill, is to follow Chriſt. If any man will come after
me, let him follow me ; that ſeems to be idem per idem—the ſame thing
| over again. ' What is the difference 2. Surely it is this, “If any man
Herein they muſt come after Chriſt, for his birth, and
will come after me, in profeſſion, and ſo have the name and credit of a
diſciple, let him follow me in truth, and ſo do the work and duty of a
diſciple.” Or thus, If any man will ſet out after me, in good beginnings,
let him continue to follow me with all perſeverance. That is following
the Lord fully, as Caleb did. Thoſe that come after Chriſt, muſt fulfil
after him. - -
II. Here are arguments to perſuade us to ſubmit to theſe laws, and
Self-denial, and patient ſuffering are hard,
leſſons, which will never be learned if we conſult with fleſh and blood ;
let us therefore conſult with our Lord Jeſus, and ſee what advice he gives
us; and here he gives us, -
1. Some confiderations proper to engage us to theſe duties of ſelf-
denial and ſuffering for Chriſt. Confider, -
(1.) The weight of that eternity which depends upon our preſent
choice; (v. 25.) Whoſoever will ſave his lift, by denying Chriſt, shal;
loſe it ; and whoſºever is content to loſe his life, for owning Chriſt, shal!
|find it. Here are life and death, good and evil, the blessing and the curſe,
ſet before us. Obſerve,
[i.] The miſery that attends the moſt plauſible apoſtaſy. . Whoſºever
will ſave his life in this world, if it be by fin, he shall loſe it in another;
he that forſakes Chriſt, to preſerve a temporal life and avoid a temporal
death, will certainly come ſhort of eternal life, and will be hurt of the ſe-
cond death, and eternally held by it. There cannot be a fairer pretence
| for apoſtaſy and iniquity than ſaving the life by it, ſo cogent is the law
- O o \ -
> * - *** * -
.'s agº.3i sã * ,
seeißpreſervation ; and yet even that is folly, for it will prove, in the
end, ſelf-deſtrućtion ; the life ſaved is but for a moment, the death
ſisunned is but, as a ſleep; but the life loſt is everlaſting, and the death
run upon is the depth and complement of all miſery, and an endleſs ſepa-
and ſuffering for Chriſt.
ration from all good. Now, let any rational man confider of it, take ad-
vice, and ſpeak his mind, whether there is any thing got, at long run, |
by apoſtaſy, though a man ſave his eſtate, preferment, or life by it.
..soſ?...] The advantage that attends the moſt perilous and expenſive con-
ſandy; Whoſoever º his life for Christ’s ſake in this world, shall
£nd it in a better, infinitely to his advantage. Note, First, Many a life
is loſt, for Chriſt’s ſake, in doing his work, by labouring fervently for
his name; in ſuffering work, by choofing rather to die than to deny him ||
on this truths and ways. Chriſt's holy religion is handed down to us,
ſealed with the blood of thouſands, that have not known their own ſouls,
but have deſpiſed their lives, (as Job ſpeaks in another caſe,) though
very valuable ones, when they have ſtood in competition with their duty
and the testimony of Jeſus, Rev. 20. 4. Secondly, Though many have
been loſers for Chriſt, even of life itſelf, yet never any one was, or will.
be, a loſer by him in the end. The loſs of other comforts, for Chriſt,
may poſſibly be made up in this world; (Mark 10. 30.) the loſs of life
cannot, but it ſhall be made up in the other world, in an eternal life; the
believing proſpect of which hath been the great ſupport of ſuffering
ſaints in all ages. An aſſurance of the life they ſhould find, in lieu of
the life they hazarded, hath enabled them to triumph over death in all
its terrors; to go ſmiling to a ſcaffold, and ſtand finging at a ſtake,
}: to call the utmoſt inſtances of their enemies' rage but a light aft:
iction. - .
[3.] The worth of the ſoul which lies at ſtake, and the worthleſſneſs
of the world in compariſon of it; (v. 26.) What is a man profited, if he
gain the whole world, and lºſe his own ſoul ? rºy Jºvºv ourg ; the ſame word
which is tranſlated his life, (v. 25.) for the ſoul is the life, Gen. 2. 7.
his alludes to that common principle, that, whatever a man gets, if he
loſe his life, it will do him no good, he cannot enjoy his gains. But it
looks higher, and ſpeaks of the ſoul as immortal, and a loſs of it beyond
death, which cannot be compenſated by the gain of the whole world.
Note, First, Every man has a ſoul of his own. The ſoul is the ſpiritual
and immortal part of man which thinks and reaſons, has a power of re-
fle&tion and proſpect, which ačtuates the body now, and will ſhortly act
in a ſeparation from the body. Our ſouls are our own, not in reſpect of
dominion and propriety, (for we are not our own, All ſouls are mine,
faith God,) but in reſpect of nearneſs and concern; our ſouls are our
own, for they are ourſelves. Secondly, It is poſſible for the ſoul to be
loſt, and there is danger of it. The ſoul is loſt when it is eternally ſe-
parated from all the good to all the evil that a ſoul is capable of ; when
it dies as far as a ſoul can die; when it is ſeparated from the favour of
God, and ſunk under his wrath and curſe. A man is never undone till
he is in hell. Thirdly, If the ſoul be loſt, it is of the finner’s own lofing.
The man lºſes his own ſoul, for he does that which is certainly deſtroying
to it, and negle&ts that which alone would be ſaving, Hoſ. 13.9. The
finner dies becauſe he will die; his blood is on his own head. Fourthly,
One ſoul is more worth than all the world; our own ſouls are of greater
value to us than all the wealth, honour, and pleaſures, of this preſent
time, if we had them. Here is the whole world ſet in the ſcale againſt
one ſoul, and Tekel written upon it ; it is weighed in the balance, and
found too light to weigh it down. This is Chriſt’s judgment upon the
matter, and he is a competent Judge ; he had reaſon to know the price
of ſouls, for he redeemed them ; nor would he under-rate the world, for
he made it. Fifthly, The winning of the world is often the lofing of the
ſoul. Many a one has ruined his eternal intereſts by his prepoſterous
and inordinate care to ſecure and advance his temporal ones. It is the
love of the world, and the eager purſuit of it, that drowns men in destruc-
tion and perdition. Sixthly, The loſs of the ſoul is ſo great a loſs, that
the gain of the whole world will not countervail it, or make it up. He
that loſes his ſoul, though it be to gain the world, makes a very bad bargain
for himſelf, and will fit down at laſt an unſpeakable loſer. When he
comes to balance the account, and to compare profit and loſs, he will find
that, inſtead of the advantage he promiſed himſelf, he is ruined to all in-
tents and purpoſes, is irreparably broken.
What shall a man give in exchange for his ſºul ? Note, If once the ſoul
be loſt, it is loſt for ever. There is no &vr&xx2yuz—counter-price, that
can be paid, or will be accepted. It is a loſs that can never be repaired,
never be retrieved. If, after that great price which Chriſt laid down to
redeem our ſouls, and to reſtore us to the poſſeſſion of them, they be ſo
neglected for the world, that they come to be loſt, that new mortgage
ST MATTHEw, xvi.
|
to judge the world, v. 27.
Jied with him, 2 Tim. 2. 12. -
the time, 2 Tim. 4. 6.8.
The Neceſſity of self denial
will never be taken off; there remains no more ſacrifice for fins, nor
price for ſouls, but the equity of redemption is eternally, precluded.;
Therefore it is good to be wife in time, and do well for ourſelves. . . .
2. Here are ſome conſiderations proper to encourage us in ſelf-denial.
The aſſurance we have of Chriſt’s glory, at his ſecond coming
If we look to the end of all theſe things,
the period of the world, and the poſture of ſouls then, we ſhall thence
form a very different idea of the preſent ſtate of things. If we fee.
things as they will appear then, we ſhall ſee them as they ſhould appear
110 W. t -
. The great encouragement to ſteadfa
(1.)
ſlneſs in religion is taken from the
| ſecond coming of Chriſt, confidering it,
[1..] As his honour; The Son of man shall come in the glory of his Fa-
ther, with his angels. To look upon Chriſt in his ſtate of humiliation, ſo
abaſed, ſo abuſed, a reproach of men, and deſpiſed of the people, would
diſcourage his followers from taking any pains, or running any hazards,
for him; but with an eye of faith to ſee the Captain of our ſalvation
| coming in his glory, in all the pomp and power of the upper world, will
animate us, and make us think nothing too much to do, or too hard to .
ſuffer, for him. The Son of man shall come. He here gives himſelf the
title of his humble ſtate, (he is the Son of man,) to ſhew that he is not
aſhamed to own it. His firſt coming was in the meanneſs of his chil-
dren, who being partakers of fleſh, he took part of the ſame ; but his fe-
cond coming will be in the glory of his Father. At his firſt coming, he
was attended with poor diſciples; at his ſecond coming, he will be at-
tended with glorious angels; and if we ſuffer with him, we shall be glori-
[2.] As our concern; Then he shall reward every man according to his
works. Obſerve, First, Jeſus Chriſt will come as a Judge, to diſpenſe
rewards and puniſhments, infinitely exceeding the greateſt that any
earthly potentate has the diſpenſing of. The terror of men’s tribunal
(ch. 10. 18.) will be taken off by a believing proſpe&t of the glory of
Chriſt’s tribunal. Secondly, Men will then be rewarded, not according
to their gains in this world, but according to their works, according to
what they were and did. In that day, the treachery of backſliders will
be puniſhed with eternal deſtruction, and the conſtancy of faithful ſouls
recompenſed with a crown of life. Thirdly, The beſt preparative for .
that day, is, to deny ourſelves, and take up our croſs, and follow Christ ;
for ſo we ſhall make the Judge our Friend, and theſe things will then
paſs well in the account. Fourthly, The rewarding of men according
to their works is deferred till that day. Here good and evil ſeem to be
diſpenſed promiſcuouſly ; we ſee not apoſtaſy puniſhed with immediate
ſtrokes, nor fidelity encouraged with immediate ſmiles from Heaven ;
but in that day all will be ſet to-rights. Therefore judge nothing before
(2.) The near approach of his kingdom in this world, v. 28. It was
ſo near, that there were ſome attending him, who ſhould live to ſee it.
As Simeon was aſſured that he ſhould not ſee death till he had ſeen the
Lord’s Chriſt come in the fleſh ; ſo ſome here are aſſured that they ſhall
not taſte death (death is a ſenſible thing, its terrors are ſeen, its bitter-
neſs is taſted) till they had ſeen the Lord’s Chriſt coming in his king-
dom. At the end of time, l.c. ſhall come in his Father’s glory ; but now,
in the fulneſs of time, he was to come in his own kingdom, his mediato-
rial kingdom. Some little ſpecimen was givea of his glory a few days
after this, in his transfiguration; (ch. 17. 1.) then he tried his robes.
But this points at Chriſt’s coming by the pouring out of his Spirit, the
planting of the goſpel-church, the deſtruction of Jeruſalem, and the
taking away of the place and nation of the Jews, who were the moſt bit-
ter enemies to chriſtianity. Here was the Son of man coming in his
kingdom. Many then preſent lived to ſee it, particularly John, who
lived till after the deſtrućtion of Jeruſalem, and ſaw chriſtianity planted
in the world. Let this encourage the followers of Chriſt to ſuffer for
him, [1..] That their undertaking ſhall be ſucceeded; the apoſtles were
employed in ſetting up Chriſt’s kingdom; let them know for their com-
fort, that, whatever oppoſition they meet with, yet they ſhall carry their
point, ſhall ſte of the travail of their ſoul. Note, It is a great encourage-
ment to ſuffering ſaints, to be aſſured, not only of the ſafety, but of the
advancement, of Chriſt's kingdom among men ; not only notwithstanding
their ſufferings, but by their ſufferings. A believing proſpect of the
ſucceſs of the kingdom of grace, as well as of our ſhare in the kingdom
of glory, may carry us cheerfully through our ſufferings. [2.] That
their cauſe ſhall be pleaded ; their deaths ſhall be revenged, and their
perſecutors reckoned with. [3.] That this ſhall be done ſhortly, in the
3T. MATTHEW, XVII. The Transfiguration.
preſent age. Note, The nearer the church's deliverances are, the more Fºliº being a continued humiliation, here, juſt in the midſt of that,
cheerful ſhould we be in our ſufferings for Chriſt.” Behold, the Judge
standeth before the door. It is ſpoken as a favour to thoſe that ſhould
furvive the preſent cloudy time, that they ſhould ſee better days. Nöte,
It is defirable to ſhare with the church in her joys, Dan. 12. 12. Ob-
ferve, Chriſt faith, Some ſhall live to ſee thoſe glorious days; not all ;
ſome ſhall enter into the promiſed land, but others ſhall fall in the wil- ||
derneſs. He does not tell them who ſhould live to ſee this kingdom, leſt,
if they had known, they ſhould have put off the thoughts of dying, but
Jöme of them ſhall ; Behold, the Lord is at hand.
*ſore the door.; be patient, therefore, brethren.
CHAP. XVII. .
In this chapter, we have, Y. Christ in his pomp and glory, transfigured,
v. 1...13. II. Christ in his power and grace, caſting the Devil out of
'a child, v. 14...21. And, III. Christ in his poverty and great humi-
liation, 1. Foretelling his own ſufferings, v. 22, 23. 2. Paying tri-
bute, v. 24.27. So that here is Chriſt, the brightneſs of his Father’s
glory, by himſelf purging our ſºns, paying our debts, and deſtroying for
us him that had the power of death, that is, the Devil. Thus were the
‘Jéveral indications of Christ’s gracious intentions admirably interwoven.
1. Aº after ſix days, Jeſus taketh Peter, James and
John his brother, and bringeth them up into a
high mountain apart, 2. And was transfigured before
them, and his face did ſhine as the ſun, and his raiment
was white as the light. 3. And behold, there appeared
unto them Moſes and Elias talking with them. 4. Then
anſwered Peter, and ſaid unto Jeſus, Lord, it is good for
us to be here ; if thou wilt, let us make here three taber-
nacles; one for thee, and one for Moſes, and one for
Elias. 5. While” he yet ſpake, behold, a bright, cloud
overſhadowed them: and behold, a voice out of the cloud,
which ſaid, This is my beloved Son, in whom I am well
pleaſed; hear ye him. 6. And when the diſciples heard
it, they fell on their face, and were ſore afraid. 7. And
Jeſus came and touched them, and ſaid, Ariſe, and be not
afraid. 8. And when they had lift up their eyes, they
ſaw no man, ſave Jeſus only. 9. And as they came down |
from the mountain, Jeſus charged them, ſaying, Tell the
viſion to no man, until the Son of man be riſen again from
the dead. , 10. And his diſciples aſked him, ſaying, Why
then ſay the ſcribes, that Elias muſt firſt come 11. And
Jeſus anſwered and ſaid unto them, Elias truly ſhall firſt
come, and reſtore all things; 12. But I ſay unto you, that
Elias is come already, and they knew him not, but have
done unto him whatſoever they liſted: likewiſe ſhall alſo
the Son of man ſuffer of them. 13. Then the diſciples
underſtood that he ſpake unto them of John the Baptiſt.
We have here the ſtory of Chriſt's transfiguration ; he had ſaid that
the Son of man should ſhortly come in his kingdom, with which promiſe |
all the three evangeliſts induſtriouſly connect this ſtory; as if Chriſt’s
transfiguration were intended for a ſpecimen and an earneſt of the king-
dom of Chriſt, and of that light and love of his, which therein appears
to his ſelect and ſanétified ones.
coming of our Lord Jºſias; (2 Pet. I. 16.) becauſe it was an emanation
of his power, and a previous notice of his coming, which was fitly intro-
duced by ſuch prefaces. . . . . . . . . . .
When Chriſt was here in his humiliation, though his ſtate, in the
main, was a ſtate of abaſement and afflićtions, there were ſome glimpſes
of his glory intermixed, that he himſelf might be the more encouraged
in his ſufferings, and others the leſs offended. His birth, his baptiſm,
his temptation, and his death, were the moſt remarkable inſtances of his
humiliation ; and theſe were each of them attended with ſome figual
points of glory, and the ſmiles of Heaven. But the ſeries of his public |
mento. . . . .
The JudgeJºandeth
Peter ſpeaks of this as the power and |
| of the darkneſs.
comes in this diſcovery of his glory. As, now that he is in heaven,
he has his condeſcenſions, ſo, when he was on earth, he had his advance-
Now concerning Chriſt’s transfiguration, obſerve,
I. The circumſtances of it, which are here noted, v. 1.
1. The time; ſix days after he had the ſolemn conference with his
diſciples, ch. 16.24. St. Luke faith, It was about eight days after, fix
whole days intervening, and this the eighth day, that day ſeven-might. .
Nothing is recorded to be ſaid or done by our Lord Jeſus for fix days
before his transfiguration ; thus, before ſome great appearances, there
was ſilence in heaven for the ſpace of half an hour, Rev. 8.1. Then when
|| Chriſt ſeems to be doing nothing for his church, expećt ere long, ſome-
thing more than ordinary. }
2. The place; it was on the top of a high mountain apart. Chriſt
choſe a mountain, (1.) As a ſecret place, he went apart; for though a
city upon a hill can hardly be hid, two or three perſons upon a hill can
hardly be found ; therefore their private oratories were commonly on
mountains. Chriſt choſe a retired place to be transfigured in, becauſe his
appearing publicly in his glory was not agreeable to his preſent ſtate; and
thus he would ſhew his humility, and teach us that privacy much befriends
our communion with God. Thoſe that would maintain intercourſe with
Heaven, muſt frequently withdraw from the converſe and buſineſs of this
world; and they will find themſelves never leſs alone than when alone,
for the Father is with them. (2.) Though a ſublime place, elevated
above things below. Note, Thoſe that would have a transforming fel-
lowſhip with God, muſt not only retire, but aſcend; lift up their hearts,
and ſeek things above. The call is, Come up hither, Rev. 6. 1.
3. The witneſſes of it. He took with him Peter and James and John.
(1.) He took three, a competent number to teſtify what they ſhould
fee; for out of the mouth of two or three witneſſes shall every word be esta-
blished. Chriſt makes his appearances certain enough, but not too com-
mon ; not to all the people, but to witneſſes, (A&ts 10, 41.) that they
might be bleſſed, who have not ſeen, and yet have believed. (2.) He
took theſe three becauſe they were the chief of his diſciples, the firſt
three of the worthies of the Son of David ; probably they excelled in
gifts and graces ; they were Chriſt’s favourites, fingled out to be the
witneſſes of his retirements. They were preſent when he raiſed the
damſel to life, Mark 5. 37. They were afterward to be the witneſſes
of his agony, and this was to prepare them for that. Note, A fight of
Chriſt’s glory while we are here in this world, is a good preparative for
our ſufferings with him, as theſe are preparatives for the fight of his glory
in the other world. Paul, who had abundance of trouble, had abun-
dance of revelations. - - - *
II. The manner of it; (v. 2.) He was transfigured before them. The
ſubſtance of his body remained the ſame, but the accidents and appear-
ances of it were greatly altered; he was not turned into a ſpirit, but his
body, which had appeared in weakneſs and diſhonour, now appeared in
power and glory. He was transfigured, pºlapºoppašr-he was metamor-
phoſed. The profane poets amuſed and abuſed the world with idle ex-
travagant ſtories of metamorphoſes, eſpecially the metamorphoſes of their
gods, ſuch as were diſparaging and diminiſhing to them, equally falſe
and ridiculous; to theſe ſome think Peter has an eye, when, being about
to mention this transfiguration of Chriſt, he faith, We have not followed
cunningly deviſed fables, when we made it known unto you, 2 Pet. 1, 16.
Chriſt was both God and man ; but, in the days of his fleſh, he took on
him the form of a ſervant—poppy 34ae, Phil. 2. 7. He drew a vail over
the glory of his godhead; but now, in his transfiguration, he put by
that wail, appeared by popp) Seg—in the form of God, (Phil. 2. 6.) and
gave his diſciples a glimpſe of his glory, which could not but change his
form. *
The great truth which we declare is, that God is Light, (1 John 1.5.)
dwells in light, (1 Tim. 6. 16.) covers himſelf with light, Pſ. 104. 2. And
therefore when Chriſt would appear in the form of God, he appeared in
light, the moſt glorious of all viſible beings, the firſt born of the creation,
and moſt nearly reſembling the eternal Parent. Chriſt is the Light;
while he was in the world, he shined in darkneſs, and therefore the world
knew him not ; (John 1. 5, 10.) but, at this time, that Light ſhined out
Now his transfiguration appeared in two things:
I. His face did shine as the ſun. The face is the principal part of the
body, by which we are known ; therefore ſuch a brightneſs was put ori
| Chriſt's face, that face which afterward he hid not from shame and ſpit-
ting. It ſhone as the ſun when he goes forth in his ſtrength, ſo clear, ſo
\
. . . . . . . ST. MATTHEw, XVI.
bright ; for he is the Sun of righteouſneſs, the Light of the world. The
face of Moſes ſhofie but as the moon, with a borrowed refle&ted light,
but Çhrist’s ſhone, as the fun, with an innate inherent light, which was
the more ſenſibly glorious, becauſe it ſuddenly broke out, as it were,
from behind a black cloud. . #
... 2. His raiment was white as the light. All his body was altered, as
his face was ; ſo that beams of light, darting from every part through
his clothes, made them white ...; glittering. The ſhining of the face
of Moſes was ſo weak, that it could eaſily be concealed by a thin vail;
but ſuch was the glory of Chriſt’s body, that his clothes were enlight-
gned by it, * * : • .
III. The companions of it. He will come, at laſt, with ten thouſands
of his ſaints ; and, as a ſpecimen of that, there now appeared unto then
Qſes and Elias talking with him, v. 3. Obſerve, t. There were glori-
fied ſaints attending him, that, when there were three to bear record on
earth, Peter, James, and John, there might be ſome to bear record from
heaven too. . Thus here was a lively reſemblance of Chriſt’s kingdom,
which is made up of ſaints in heaven and ſaints on earth, and to which
belong the ſpirits of juſt men made perfect. We ſee here, that they who
are fallen aſleep in Chriſt, are not periſhed, but exiſt in a ſeparate ſtate,
and ſhall be forth-coming when there is occaſion. 2. Theſe two were
Moſes and Elias, men very eminent in their day. They had both faſted
forty days and forty nights, as Chriſt did, and wrought other miracles,
and were both remarkable at their going out of the world as well as in
their living in the world. Elias was carried to heaven in a fiery chariot,
and died not. The body of Moſes was never found, poſſibly it was pre-
ferved from corruption, and reſerved, for this appearance. The Jews
had great reſpect for the memory of Moſes and Elias, and therefore they |
came to witneſs of him, they came to carry tidings concerning him to the
upper world. In them the law and the prophets honoured Chriſt, and
bore teſtimony to him. Moſes and Elias appeared to the diſciples: they
ſaw them, and heard them talk, and, either by their diſcourſe or by in.
formation from Chriſt, they knew them to be Moſes and Elias; glorified |
ſaints ſhall know one another in heaven. They talked with Chriſt.
Note, Chriſt has communion with the bleſſed, and will be no ſtranger to
him ; for in theſe last days Godſpeaks to us by his Son, Heb. 1. 1.
IV. The #. pleaſure and ſatisfaction that the diſciples took in the
fight of Chriſt’s glory. Peter, as uſual, ſpoke for the reſt; Lord, it is
good for us to be here. Peter here expreſſes, -
...1. The delight they had in this converſe; Lord, it is good to be here.
Though upon a high mountain, which we may ſuppoſe rough and un-
Pleaſant, bleak and cold, yet it is good to be here. He ſpeaks the ſenſe
of his fellow-diſciples; It is good not only for me, but for us. He did
not covet to monopolize this favour, but gladly takes them in. He faith
this to Chriſt. Pious and devout affections love to pour out themſelves
before the Lord Jeſus. The ſoul that loves Chriſt, and loves to be with
him, loves to go and tell him ſo ; Lord, it is good for us to be here. This
intimates a thankful acknowledgment of his º
to this favour. Note, Communion with Chriſt is the delight of chrif-
tians. All the diſciples of the Lord Jeſus reckon it is good for them. to
to be here, retired and alone with Chriſt; to be here, where we may be-
hold the beauty of the Lord: Jeſus, Pſ. 27. 4. It is pleaſant to hear
Shrift compare notes with Moſes and the prophets, to ſee how all the
inſtitutions of the law; and all the predićtions of the prophets, pointed at
Chriſt, and were fulfilled in him.
2. The defire they had of the continuance of it; Let us make here
three tabërnacles. There was in this, as in many other of Peter’s ſay-
complacency in the fight they had of Chriſt’s glory. Note, Thoſe that
by faith behold the beauty of the Lord in his houſe, cannot but deſire to
guell there all the days of their life. It is good having a nail in God’s
holy place, (Ezra 9.8.) a conſtant abode ; to be in holy ordinances as a
man at home, not as a wayfaring man. Peter thought this mountain
was a fine ſpot of ground to build upon, and he was for making taber-
nacles there; as Moſes in the wilderneſs made a tabernacle for the She-
chimab, or divine glory.
It argued great reſpect for his Maſter and the heavenly gueſts, with
ſome commendable forgetfulneſs of himſelf and his fellow-diſciples, that
eſs in admitting them ||
*
f g * * e | but to the mount that is crowned with a bright cloud.
be with him in the holy mount. It is good, to be here where Chriſt is, | Teſtament and the New Teſtament-diſpenſation had tokens of God’s
and whether, he brings us along with him by his appointment; it is good ||
. The Transfiguration.
he would have tabernacles for Chriſt, and Moſes, and Elias, but none
for himſelf. He would be content to lie in the open air, on the cold
ground, in ſuch good company; if his Maſter have but where to lay bis.
head, no matter whether he himſelf has, or no.
(2.) Yet in this zeal he betrayed a great deal of weakneſs and igno-
trance. What need had Moſes and Elias of tabernacles.? They belonged.
to that bleſſed world, where they hunger no more, nor doth the ſun light:
upon them. Chriſt had lately foretold his ſufferings, and bid his diſciples
expect the like ; Peter forgets that, or to prevent it, will needs be build:
ing tabernacles in the mount of glory, out of the way of trouble. ,
he harps upon, Master, ſpare thyſelf, though he had been ſo lately
checked for it.
crown without the croſs. t
though he had not yet fought his fight, nor finiſhed his courſe, as thoſe
other diſciples, ch. 20. 21. We are out in our aim, if we look for a hear
Stith
Note, There is a proneneſs in good men to expe&t the
Peter was for laying hold of this as the prize,
ven here upon earth. It is not for ſtrangers and pilgrims, (ſuch we are
in our beſt circumſtances in this world, to talk of building, or to expect
a continuing city.
Yet it is ſome excuſe for the incongruity of Peter’s propoſal, not only
that he knew not what he ſaid, (Luke 9. 33.) but alſo that he ſubmitted
the propoſal to the wiſdom of Chriſt;. If thou wilt, let us make taber-
nacles. Note, Whatever tabernacles we propoſe to make to ourſelves, in
this world, we muſt always remember to aſk Chriſt’s leave. ***
Now to this which Peter ſaid, there was no reply made ; the diſap-
pearing of the glory would ſoon anſwer it. They that promiſe them-
ſelves great things on this earth, will foon be undeceived by their ewn
experience. -
V. The glorious teſtimony which God the Father gave to our I,ord;
Jeſus, in which he received from him honour and glory, (2 Pet: 1. 17.).
| when there came this voice from the excellent glory. This was like pro-
claiming the titles of honour or the royal ſtyle of a prince, when, at his
coronation, he appears in his robes of ſtate ; and be it known, to the
comfort of mankind, the royal ſtyle of Chriſt is taken from his media-
|tion. Thus, in viſion, he appeared with a rainbow, the ſeal of the covenant,
* about his throne; (Rev. 4. 3.) for it is his glory to be our Redeemer.
ańy. of the members of that glorified corporation. Chriſt was now to be ||
ſealed in his prophetic office, and therefore theſe two great prophets ||
were fitteſt to attend him, as transferring all their honour and intereſt to ||
Now concerning this teſtimony from heaven to Chriſt, obſerve,
1. How it came, and in what manner it was introduced.
º There was a cloud. We find often in the Old Teſtament, that
| a cloud was the viſible token of God’s preſence ; he came down upon
mount Sinai in a cloud, (Exod. 19, 9.) and ſo to Moſes, Exod. 34, 5.
Numb. 11. 25. He took poſſeſſion of the tabernacle in a cloud, and
afterward of the temple ; where Chriſt was in his glory, the temple was,
and there God ſhewed himſelf preſent. We know not the balancings of
the clouds, but we know that much of the intercourſe and communica-
tion between heaven and earth is maintained by them. By the clouds
vapours aſcend, and rains deſcend; therefore God is ſaid to make the
| clouds his chariots ; ſo he did here when he deſcended upon this mount.
(2.) It was a bright cloud; under the law it was commonly a thick
and dark cloud that God made the token of his preſence; he came down
upon mount Sinai in a thick cloud, (Exod. 19. 16.), and ſaid he would
dwell in the thick darkneſs; ſee 1 Kings 8. 12. But weare now come, not to
the mount that was covered with blackneſs and darkneſs, (Heb. 12, 18.)
Both the Old
preſence ; but that was a diſpenſation of darkneſs, and terror, and bond-
| age, this of light, love, and liberty. -
(3.) It overſhadowed them. This cloud was intended to break the
force of that great light which otherwiſe would have overcome the diſ-
ciples, and have been intolerable ; it was like the wail which Moſes put
upon his face when it ſhone, God, in manifeſting himſelf to his people,
conſiders their frame. This cloud was to their eyes as parables to their
* * * | underſtandings, to convey ſpiritual things by things ſenſible, as they
ingº, a mixture of weakneſs and of good-will, more zeal than diſcretion. were able to bear them. " -
(1.) Here was a zeal for this converſe with heavenly things, a laudable |
. (4.) There came a voice out of the cloud, and it was the voice of God,
who now, as of old, ſpake in the cloudy pillar, Pſ. 99. 7. Here was no
thunder, or lightening, or voice of a trumpet, as there was when the law
was given by Moſes, but only a voice, a ſtill ſmall voice, and that not
| uſhered in with a ſtrong wind, or an earthquake, or fire, as when God
ſpake to Elias, I Kings 19, 11, P2. Moſes then and Elias were witneſſess.
that in theſe last days God hath ſpoken to us by his Son, in another way
than he ſpake formerly to them. This voice came from the excellent
glory, (2 Pet. 1. 17.) the glory which excelleth, in compariſon of
which the former had no glory; though the excellent glory was clouded,
yet thence came avoice, for faith comes by hearings.
ST MATTHEw.xvi.
The Transfiguration.
2. What this teſtimony from heaven was; This is mybeloved $on, hear||
ye him. Here we have, - . . - - . .
(1.) The great goſpel-myſtery revealed; This is my beloved Son, in
whom I am well ſº This was the very ſame that was ſpoken from
heaven at his baptiſm; (ch. 3. 7.) and it was the beſt news that ever
came from heaven to earth ſince man finned. It is to the ſame purport
with that great doćtrine, (2. Cor. 5, 19.) That God was in Christ, re-
conciling the world unto himſelf. Moſes and Elias were great men, and
favourites of Heaven, yet they were but ſervants, and ſervants that God.
was not always well pleaſed in ; for Moſes ſpake unadviſedly, and Elias |
was a man ſubjećt to paſſions; but Chriſt is a Son, and in him God was
always well pleaſed. Moſes and Elias were ſometimes inſtruments of re- |
conciliation between God and Iſrael; , Moſes was a great interceſſor, and
Elias a great reformer ; but in Chriſt God is reconciling the world; his
interceſſion is more prevalent than that of Moſes, and his reformation
more effectual than that of Elias.
This repetition of the ſame voice that came from heaven at his bap-
tiſm, was no vain repetition; but, like the doubling of Pharaoh’s dream,
was to ſhew the thing was eſtabliſhed. What God hath thus ſpoken
once, yea twice, no doubt he will ſtand to, and he expects we ſhould
take notice of it. It was ſpoken at his baptiſm, becauſe then he was
entering upon his temptation, and his public miniſtry ; and now it was
repeated, becauſe he was entering upon his ſufferings, which are to be
dated from hence; for now, and not before, he began to foretel them,
and immediately after his transfiguration it is ſaid, (Luke 9. 51.) that |
the time was come, that he should be received up ; this therefore was then
repeated, to arm him againſt the terror, and his diſciples againſt the of
fence, of the croſs. When ſufferings begin to abound, conſolations are
given in more abundantly, 2 Cor. 1. 5. *
(2.) The great goſpel-duty required, and it is the condition of our
benefit by Chriſt ; Hear ye him. God is well pleaſed with none in
Chriſt but thoſe that hear him. It is not enough to give him the hear-
ing, (what will that avail us 2) but we muſt hear him and believe him,
as the great Prophet and Teacher; hear him, and be ruled by him, as
the #. Prince and Lawgiver; hear him, and heed him. Whoever
would know the mind of God muſt hearken to Jeſus Chriſt; for by him
God has in thefe laſt days ſpoken to us. This voice from heaven has
made all the ſayings of Chriſt as authentic as if they had been thus
ſpoken out of a cloud. God does here, as it were, turn us over to Chriſt
for all the revelations of his mind; and it refers to that predićtion con-
cerning the Prophet God would raiſe up like unto Moſes; (Deut. 18. 18.)
him shall ye hear. -
Chriſt now appeared in glory; and the more we ſee of Chriſt’s glory,
the more cauſe we ſhall ſee to hearken to him; but the diſciples were
gazing on that glory of his which they ſaw ; they are therefore bid not
to look at him, but to hear him. Their fight of his glory was foon in-
*
*
h:
*
tercepted by the cloud, but their buſineſs was to hear him. Wº walk ||
by faith, which comes by hearing, not by ſight, 2 Cor. 5. 7... tº
Mofes and Elias were now with him, the law and the prophets;
hitherto it was ſaid, Hear them, Luke 16. 29. The diſciples were ready to
equal them with Chriſt, when they muſt have tabernacles for them as well
as for him. They had been talking with Chriſt, and probably the diſciples'
were very defirous to know what they ſaid, and to hear ſomething more
Moſes and Elias, who were preſent, and whoſe filence gave conſent to this
voice; they had nothing to ſay to the contrary ; whatever intereſt they
had in the world as prophets, they were willing to ſee it all transferred
to Chriſt, that in all things he might have the pre-eminence. Be not trou-
bled that Moſes and Elias make ſo ſhort a ſtay with you; hear Chriſt,
and you will not want them. - * *
VI. The fright which the diſciples were put into by this voice, and
the encouragement Chriſt gave them.' - .
1. The diſciples fell on their faces, and were/öre afraid. The greatneſs
of the light, and the ſurpriſe of it, might have a natural influence upon
them, to diſpirit them. But that was not all, ever fince man finned, and
heard God’s voice in the garden, extraordinary appearances of God have
ever been terrible to man, who, knowing he has no reaſon to expect any
good, has been afraid to hear any thing immediately from God. Note,
Even then when fair weather comes out of the ſecret place, yet with God
is terrible majesty, Job 37. 22. See what dreadful work the voice of the
Lord makes, Pſ. 29.4. It is well for us that God ſpeaks to us by men
like ourſelves, whoſe terror ſhall not make us afraid.
2. Chriſt graciouſly raiſed them up with abundanee of tenderneſs.
| and heard, they had more reaſon to rejoice than to
# they needed this caution.
}often frighten ourſelves with that wherewith we ſhould encourage our-
ſelves.
| to hear Chriſt, the firſt word they had from him, was, Be not afraid, hear
# that.
|
from them ; No, faith God, hear him, and that is enough ; him, and not ||
his regard to, and concerº for, his people that are compensabbat with
|#infirmity. It is comfortable to think, that now, in his exalted ſtate, he
has a compaſſion for, and condeſcends to, the meaneſt true believer, Ob-
ſerve here, (1.) What he did ; he came, and touched them. His ap-
proaches baniſhed their fears; and when they apprehended that they were
apprehended of Chriſt, there needed no more to make them eaſy. Chriſt,
laid his right hand upon Jahn in a like caſe, and upon Daniel, Rev.
1. P. Dam, 8, 18–10. 18. Chriſt's touches were often healing, and
here they were ſtrengthening and comforting. {2.) What he ſaid :
Arſè, and be not qfraid. Note, Though a fear of reverence in qual con.
verſe with Heaven is pleafing to Chriſt, yet a fear of amazement is not
ſo, but muſt be ſtriven againſt. Chriſt ſaid, Ariſe. Note, It is Chriſt
#by his word, and the power of his grace going along with it, that raiſes
| up good men from their dejećtions, and ſilences their fears; and mone, but
| Chriſt can do it; Ariſë, he not afraid. Note, Cauſeleſs fears would ſoon
vaniſh, if we would not yield to them, and lie down under them, but get
up, and do what we can againſt them. º; what they had ſeen.
ear, and yet, it ſeems,
Note, Through the infirmity of the fleſh, we
Obſerve, After they had had an expreſs command from heaven,
Note, Chriſt’s errand into the world, was, to give comfort to
good people, that, being delivered out of the hands of their enemies,
they might ſerve God without fear, Luke 1. 74, 75. --
VII. The diſappearing of the viſion; (v. 8.) They lift up themſelves,
and then lift up their eyes, and ſaw no man, ſave Jeſus only. Moſes and
| Elias were gone, the rays of Chriſt’s glory were laid aſide, or vailed
again. They hoped this had been the day of Chriſt’s entrance into his
kingdom, and his public appearance in that external ſplendour which
they dreamed of; but ſee how they are diſappointed. Note, It is not
wiſdom to raiſe our expe&tations high in this world, for the moſt valua-
ble of our glories and joys here are vaniſhing, even thoſe of near commu-
mion with God are ſo, not a continual feaſt, but a running banquet. . If
ſometimes we are favoured with ſpecial manifeſtations of divine grace,
glimpſes and pledges of future glory, yet they are withdrawn preſently;
two heavens are too much for thoſe to expect, that never deſerve one.
Now they ſaw no man, ſave Jeſus only. Note, Chriſt will tarry with us
when Moſes and Elias are gone. The prophets do not live for ever,
(Zech. 1. 5.) and we fee the period of our miniſters’ converſation ;
but Jeſus Christ is the ſame yesterday, to-day, and for ever, Heb. 13.
| 7, 8
y ve - *
VIII. The diſcourſe between Chriſt and his diſciples as they came
down from the mountain, v. 9, 13.
Obſerve, 1. They came down from the mountain. Note, We muſt
come down from the holy mountains, where we have communion with
God, and complacency in that communion, and of which we are ſaying,
It is good to be here ; even there we have no continuing city. Bleſſed
be God, there is a mountain of glory and joy before us, whence we ſhall
never come down. But obſerve, When the diſciples came down, Jefus
came with them. Note, When we return to the world again after an
ordinance, it muſt be our care to take Chriſt with us, and then it may be
our comfort that he is with us.
2. As they came down, they talked of Chriſt. Note, When we are
returning from holy ordinances, it is good to entertain ourſelves and one
another with diſcourſe ſuitable to the work we have been about. That
communication which is good to the uſe of edifying, is then in a ſpecial
manner ſeaſonable; as, on the contrary, that which is corrupt, is worſe
then than at another time.
Here is, (1.) The charge that Chriſt gave the diſciples to keep the
viſion very private for the preſent; (p. 9.) Tell it to no man till the Son
of man is riſen. If they had proclaimed it, the credibility of it would
have been ſhocked by his ſufferings, which were now haſtening on. But
let the publication of it be adjourned till after his reſurre&tion, and then,
that and his ſubſequent glory will be a great confirmation of it. . . Note,
Chriſt obſerved a method in the manifeſtation of himſelf; would have
his works put together, mutually to explain and illuſtrate each other,
that they might appear in their full ſtrength. and convincing evidence.
Everything is beautiful in its ſeaſon. Chriſt’s reſurrečtion was pro-
perly the beginning of the goſpel-ſtate and kingdom, to which all before
was but preparatory and by way of preface ; and therefore, though this
was tranſačted before, it muſt not be produced as evidence till then, (and
then it appears to have been much infifted on by 2 Pet. I. 16... 18.)
Note, The glories and advancements of our Lord Jeſus do not at all kiſſen
Vol. IV. No. 76.
| when the religion it was defighed for the confirmation of was brought
P p
i. t
monºtrº: º r ...ST. MATTHEw, xvii. The Expulſion of a Demon.
6 its fall conſiſtence and maturity. Chriſt's time is the beſt and fitteſt |
for the inënifeſting of himſelf, and muſt be attended to by-us.
-*(2.) Ailobjection which the diſciples made againſt ſomething Chriſt
had ſaid; (v. i0.) “Why thenſity the ſcribes that Elias must first dome *||
If Elias make ſo ſhort a ſtay, and is gone ſo ſuddenly, and we muſt ſay
fothing of him; why have we been taught out of the law to expect his
Meſſiah’s kingdom * Muſt the coming of Elias.be a ſecret, which every
body looks for " Or thus: “If the reſurrečtion of the Meſfiah, and
with it the beginning of his kingdom, be at hand, what comes of that
glorious preface and introdućtion to it, which we expect in the coming
of Eliasº. The ſcribes, who were the public expoſitors of the law, ſaid
the prophet. The diſciples ſpake the common language of the Jews, who
made that the ſaying of the ſcribes, which was the ſaying of the ſcrip-
ture ; whereas of that which miniſters ſpeak to us according to the word
of God; we ſhould ſay, “God-ſpeaks it to us, not the ministers s” for
we muſt not receive it as the word of men, 1. Theſſ. 2. 13. Obſerve,
When the diſciples could not reconcile what Chriſt ſaid with what they
had heard, out of the Old Teſtament, they defired him to explain it to
them. Note, When we are puzzled with ſcripture-difficulties, we muſt
apply ourſelves to Chriſt by prayer for his Spirit to open our underſtand- |Remove hence to yonder place, and it ſhall remove ; and
|nothing ſhall be impoſſible unto you.., 21. Howbeit this
* : - |kind goeth not out, but by prayer and faſting.
1.) “Elias truly shall first come, -
ings, and to lead us into all truth. . . . . . . . . . . . .
(3.) The ſolving of this objećtion. Ask, and it shall be given ; aſk
inſtruction, and it ſhall be given. .
[1..] Chriſt allows the predićtion; (v. 1
and restore all things : ſo far you are in the right.” Chriſt did not come to
alter or invalidate any thing foretold in the Old Teſtament. Note, Cor-
rupt and miſtaken gloſſes may be ſufficiently rejećted and exploded,
without diminiſhing orderogating from the authority or dignity of the
ſacred text. New Teſtament prophecies are true and good, and are to
be received and improved, though ſome hot fooliſh men may have mifin-
terpreted them, and drawn wrong inferences from them.
and reſtore all things ; not reſtore them to their former ſtate, (John
Baptiſt went not about to do that,) but he ſhall accompliſh all things,
(ſo it may be read,) all things that were written of him, all the predic-
tions of the coming of Elias. John Baptiſt came to reſtore things ſpiri-
tually, to revive the decays of religion, to turn the hearts of the fathers to
the children; which means the ſame with this, he shall restore all things.
John preached repentance, and that reſtores all things. .
[2.] He aſſerts the accompliſhment. The ſcribes ſay true, that Elias
shall come; but I ſay unto you, what the ſcribes could not ſay, that Elias
is come, v. 12. Note, God’s promiſes are often fulfilled, and men per-
ceive it not, but inquire, Where is the promiſe P, when it is already per-
formed. Elias is come, and they knew him not ; they knew him not to
be the Elias promiſed, the forerunner of the Meſfiah. The ſcribes, bu-
fied themſelves in criticifing upon the ſcripture, but underſtood not by
the figns of the times the fulfilling of the ſcripture. Note, It is eaſier
to explain the word of God than to apply it and make a right uſe of it.
But it is no wonder that the morning-ſtar was not obſerved, when he
who is the Sun itſelf, was in the world, and the world knew him not.
Becauſe they knew him not, they have done to him whatſoever they
listed ; if they had known, they would not have crucified Chriſt, or be-
headed John, 1 Cor. 2. 8. They ridiculed John, perſecuted him, and at
laſt put him to death; which was Herod’s doing, but is here charged
upon the whole generation of unbelieving Jews, and particularly the
ſcribes, who though they could not proſecute John themſelves, were
pleaſed with what Herod did.
man ſuffer of them. Marvel not that Elias ſhould be abuſed and killed by
thoſe who pretended, with a great deal of reverence, to expect him, when
the Meſfias himſelf will be in like manner treated. Note, The ſufferings
of Chriſt took off the ſtrangeneſs of all other ſufferings; (John 15. 18.).
when they had imbrued their hands in the blood of John Baptiſt, they
were ready to do the like to Chriſt.
fervants, ſo they would deal with him himſelf; and they that are drunk
with the blood of the martyrs, ſtill cry, Give, give, Aéts 12. 1..3.
(4.) The diſciples' ſatisfaction in Chriſt's reply to their objećtion;
(v. 13.) They underſtood that he ſpake unto them of John the Baptiſt.
He did not name John, but gives them ſuch a deſcription of him as
would put them in mind of what he had ſaid to them formerly concern-
ing him ; This is Elias. This is a profitable way of teaching ; it en-
gages the learners’ own thoughts, and makes them, if not their own
teachers, yet their own remembrancers; and thus knowledge becomes
eaſy to him that underſtands. When we diligently uſe the means
t
He ſhall come
He adds, Likewiſe alſo shall the Son of
Note, As men deal with Chriſt’s
i
!
| ever he uſed to be.
ot knowledge, how ſtrangely are miſts ſcattered and miſtakes reëi.
fied 1, A. \ , . . . . . . . . . . . *
a
14. And when they were come to the multitude, there
came to him a certain man kneeling down to him, and
- * ºw a * i ſaying, 15. Lord, have mercy on my ſon, for he is
. Trail.hly ſº a ranbº. in the world immediately before the ſettir ..of the #3) ing, • - • * ~ *-->, <-- “y tº . ~. -->
public appearance in the world immediately bé ore the Ing-up-o ". lunatic, and ſore vexed : for o ft-times he falleth into the
fire, and oft into the water. 16. And I brought him to.
|thy diſciples, and they could not cure him. 17. Then,
| Jeſus anſwered and ſaid, O faithleſs and perverſe *:
cl-2 - - - ----1:- - a 2- : *k'a ſon-irst is “a • f Mal 4, R "º. |tion, how long ſhall I be with you ? How long ſhall. I
this .*. the ſcripture; (Mal. 4. 5.). Behold, Iſènd you Elijah | ſu flººr you ? É. him hither to . 18. And †eſus re-
|buked the devil, and he departed out of him : and the
| child was cured from that very hour. 19. Then came the
diſciples to Jeſus apart, and ſaid, Why could not we caſt.
him out ; 20. And Jeſus ſaid unto them, Becauſe of your.
unbelief: for verily I ſay unto you, If ye have faith as a
grain of muſtard-ſeed, ye ſhall ſay unto this mountain,
We have here the miraculous cure of a child that was lunatic and
vexed with a devil. - -
Obſerve, - dº
I. A melancholy repreſentation of the caſe of this child, made to
Chriſt by the afflićted father. This was immediately upon his coming
down from the mountain where he was transfigured. ... Note, Chriſt’s
glories do not make him unmindful of us and of our wants and miſeries.
Chriſt, when he came down from the mount, where he had converſation,
with Moſes and Elias, did not take ſtate upon him, but was as eaſy of
acceſs, as ready to poor beggars, and as familiar with the multitude, as
he came kneeling to Chriſt. Note, Senſe of miſery will bring people to
their knees. Thoſe who ſee their need of Chriſt, will be earneſt, will
be in good earneſt, in their applications to him; and he delights to be
thus wreſtled with. t
Two things the father of the child complains of. . . .
1. The diſtreſs of his child; (v. 15.) Lord, have mercy on my ſon.
The afflićtion of the children cannot, but affect the tender parents, for
they are pieces of themſelves. And the caſe of afflićted children ſhould.
be preſented to God by faithful and fervent prayer. This child’s diſ-
temper, probably, diſabled him to pray for himſelf. Note, Parents are
doubly concerned to pray for their children, not only that are weak and
cannot, but much more that are wicked and will not, pray for themſelves.
Now, (1.) The nature of this child’s diſeaſe was very ſad ; He is lu-'
| natic and ſore vexed. A lunatic is properly one whoſe diſlemper lies in:
the brain, and returns with the change of the moon. The Devil, by.
the Divine permiſſion, either cauſed this diſtemper, or at leaſt concurred.
| with it, to heighten and aggravate it. The child had the falling-fick-
neſs, and the hand of Satan was in it; by it he tormented him, and,
made it much more grievous than ordinarily it is. Thoſe whom Satan"
got poſſeſſion of, he afflićted by thoſe diſeaſes of the body which do
moſt affect the mind ; for it is the ſoul that he aims to do miſchief to.
The father, in his complaint, faith, He is lunatic, taking notice of the
effect; but Chriſt, in the cure, rebuked the Devil, and ſo ſtruck at the
cauſe. Thus he doth in ſpiritual cures. (2.) The effects of the diſ-
eaſe were very deplorable ; He oft falls into the fire, and into the water. .
If the force of the diſeaſe made him to fall, the malice of the Devil
made him to fall into the fire or water; ſo miſchievous is he where
he gains poſſeſſion and power in any ſoul. He ſeeks to devour, 1 Pet.
5. 8. - " . . t
2. The diſappointment of his expe&tation from the diſciples; (v. 16.)
I brought him to thy diſciples, and they could not curé him. Chriſt gave
his diſciples power to caſt out devils, (ch. 10. 1, 8.) and therein they
were ſucceſsful; (Luke 10, 17.) yet at this time they failed in the
operation, though there were nine of them together, and before a great
multitude. Chriſt permitted this, (1.) To keep them humble, and to
ſhew their dependence upon him, that without him they could do no-
thing. (2.) To glorify himſelf and his own power. It is for the ho-
This poor, man’s addreſs was very importunate;
.."
rar- ". * f ** * *
t f iſ . * • , , * . . .. • *, *; ; ; ; - is : ... t , , *, r . ** * : • *. }
,” X'? f ... * * * .* * * *-** .
# -- , -,
... . . . . . . . . . . . . . . . . . . .
mour of Chriſt tº come in with help at à dead-lift, when other helpeds
eannot help. Eliſha's ſtaff in Gehazi's hand will hot-raiſe the child, he
muſt come himſelf.
of inſtruments ſhall not hinder the operations of his grace, which will
work, if not by them, yet without themi . . . . . . . . . . . . . . . . . . . . ...,
Devil. . .
*
tion / This is not ſpoken to the diſciples, but to the people, and per-
haps, eſpecially to the ſcribes, who are mentioned in Mark 9, 14. and
. . . . . . "“A . . . . . . . . . . . . . . . . . . . . . . . ; “” . . . . . ... }
1. He chid thoſe about him ; (v. 17.) Q faithleſs and penverſe genera- ||
who, as it ſhould ſeem, inſulted over the diſciples, becauſe they had now |
|
do many mighty works among a people in whom unbelief reigned..!, Ét
met, with a caſe that was too hand for them. Chriſt, himſelf cquids not
was here owing to the faithleſſneſs of this: generation; that they could
not obtain thoſe bleſfings from God, which otherwiſe they might have
had 3, as it was owing to the weakneſs of the diſciples’ faith, that they
could not do thoſe works for God, which otherwiſe they might have
done. They were faithleſs and perverſe. Note, Thoſe that are faith-
leſs, will be perverſe ; and perverſeneſs is fin in its worſt colours. Faith
is compliance with God, unbelief is oppoſition and contradićtion to God.
Iſrael of old was perverſe, becauſe faithleſs, (Pſ. 95.9.) froward, for in
them is no faith, Deut, 32. 20. . . . . . . . . . . . . . . . . . .
. Two things he upbraids them with, (1.) His preſence with them ſo
long ; “How long ſhall I be with you ? Will you always need my bodily
preſence, and never come to ſuch maturity, as to be fit to be left, the
people to the condućt of the diſciples, and the diſciples to the condućt ||
of the Spirit and of their commiſſion? Muſt the child be always carried,
and will it never learn to go alone º’’ (2.). His patience:with them ſo
long; How long shall I ſºfter you ? Note, [12] The faithleſſneſs and ||
perverſeneſs of thoſe who enjoy the means of grace are a great grief to
the Lord Jeſus. Thus did he ſuffer the manners of Iſrael of old, Aćts
13. 18. . [2.] The longer Chriſt has borne with a perverſe and faithleſs
people, the more he is diſpleaſed with their perverſeneſs and unbelief;
and he is God, and not man, elſe he would not ſuffer ſo long, nor bear
ſo much, as he doth. . - -
2. He cured the child, and ſet him to-rights again. He called,
Bring him hither to me. "Though the people were perverſe, and Chriſt
was provoked, yet care was taken of the child. Note, Though Chriſt
may be angry, he is never unkind, nor doth he, in the greateſt of his
diſpleaſure, ſhut up the bowels of his compaſſion from the miſerable;
Aring him to me. Note, When all other helps and ſuccours fail, we are
welcome to Chriſt, and may be confident in him and in his power and
goodneſs. . . . * -
See here an emblem of Chriſt’s undertaking as our Redeemer. .
(1.) He breaks the power of Satan; (v. 18.) Jeſus rebuked the devil,
as one having authority, who could back with force his word of com-
mand. Note, Chriſt’s vićtories over Satan are obtained by the power of
his word, the ſword that comes out of his mouth, Rev. 19. 21. Satan
cannot ſtand before the rebukes of Chriſt, though his poſſeſſion has been
ever ſo long. It is comfortable to thoſe who are wreſtling with princi-
palities and powers, that Chriſt hath ſpoiled them, Col. 2. 15. The
lion of the tribe of Judah will be too hard for the roaring lion that ſeeks
to devour. . . . . - - - !
2. He redreſſes the grievances of the children of men; The child was
cured from that very hour. It was an immediate cure, and a perfect one.
This is an encouragement to parents to bring their children to Chriſt,
whoſe ſouls are under Satan’s power; he is able to heal them, and as
willing as he is able. Not only bring them to Chriſt by prayer, but
bring them to the word of Chriſt, the ordinary means by which Satan’s
ſtrongholds are démoliſhed in the ſoul. Chriſt’s rebukes, brought home
to the heart, will ruin Satan’s power there. - . .
III. Chriſt’s diſcourſe with his diſciples hereupon. * - -
1...They aſk the reaſon why they could not caſt out the devil at this
time ; (v. 19.) They came to Jeſús apart. Note, Miniſters, who are to
deal for Chriſt in public, have need to keep up a private communion
with him, that they may in ſecret, where no eye fees, bewail their weak-
neſs and ſtraitneſs, their follies and infirmities, in their public perfor-
mances, and inquire into the cauſe of them. We ſhould make uſe of the
liberty of acceſs we have to Jeſus apart, where we may be free and par-
ticular with him. Such queſtions as the diſciples put to Chriſt, we
ſhould put to ourſelves, in communing with our own hearts upon our
beds; Why were we ſo dull and careleſs at ſuch a time : Why came we
. Note, There are ſome ſpecial favours which Chriſt ||
Reſerves the beſtowińg of td’himſelf; ſand ſometimes.hé keeps the ciſtern
empty, that,he may bring us to himſelf the Fountain. But the failures
ST MATTHEw, xvii.
*
i
*
The Power of Faith.
ſo much ſhort-in ſuch a duty? That which is amiſa, may, when found
out, be amended. . . . . . . • . . . . . . . . . 2 " '} :
- . . . . . - . . . . . . " . . ** * *
2. Chriſt gives them two reaſons why they failed... . . . . , 3,...}.
he ſpake to the
When
(1.) It was becauſe of their unbelief, v. 20.
| father of the child and to the people, he charged it upon their unbelief;
| when he ſpake to his diſciples, he charged it upon their's ; for the truth
was, there were faults on both ſides ; but we are more concerned to hear
; : II. The rebukes that Chriſt gave to the peºple firſ; and then tº the
. . . . . . . 4 * * * . . . . . . . . " • . . . . . . ... * ( , , ,
of our own faults than $f other people’s, and to impute what is amiſs to
| ourſelves than to others. When the preaching of the word ſeems not to
be ſo ſucceſsful as ſometimes it has been, the people are apt to ſay all
| the fault upon the miniſters, and the miniſters,upon the people : whereas,
it is more becoming for each to own his own faultineſs, and to ſay, “It
is owing to me.” Miniſters, in reproving, muſt learn, thus to give to
each his portion of the word ; and to take people off from judging ,
qthers, by teaching all to judge themſelves;. It is becauſe of your unbe-
| lieſ. Though they had faith, yet that faith was weak and ineffectual.
Note, [1..]. As far as faith, falls ſhort of its due ſtrength, vigour, and ac-
tivity, it may truly be ſaid, “ There is unbelief.” Many are chargeable
with unbelief, who yet are not to be called unbelievers. [2] It is becauſe
of our unbelief, that we bring ſo little to paſs in religion, and, ſo often
miſcarry, and come ſhort in that which is good. -
t .
Our Lord Jeſus takes this occaſion to ſhew them the power of faith,
that they might not be defective in that, another time, as they were
now ; If ye have faith as a grain of muſtardºſted, ye ſhall do wonders,
| v.20. Some make the compariſon to refer to the quality of the muſtard-
ſeed, which is, when bruiſed, ſharp, and penetrating ; “If you have an
aćtive growing faith, not dead, flat, or infipid, you will not be baffled
thus.” But it rather, refers to the quantity; “If you had but a grain
of true faith, though ſo little, that it were like that which is the leaſt of
all ſeeds, you would do wonders.” Faith in general is a firm aſſent to,
a compliance with, and a confidence in, all divine revelation. The faith
here required, is that which had for its objećt that particular revelation .
by which Chriſt gave his diſciples power to work miracles in his name,
for the confirmation of the doćtrine they preached. . It was a faith in
this revelation that they were defective in, either doubting the validity
of their commiſſion, or fearing that it was expired with their firſt miſfion,
and was not to continue when they were returning to their Maſter ; or
that it was ſome way or other forfeited or withdrawn. Perhaps their
Maſter’s abſence with the three chief of his diſciples, with a charge to
the reſt not to follow them, might occaſion ſome doubts concerning their
power, or rather the power of the Lord with them, to do this; how-
ever, there were not, at preſent, ſuch a ſtrong actual dependence upon,
and confidence in, the promiſe of Chriſt’s preſence with them, as there
ſhould have been. It is good for us to be diffident of ourſelves and of
our own ſtrength, but it is diſpleaſing to Chriſt, when we diſtruſt any
power derived from him or granted by him.
If ye have ever ſo little of this faith in
This is a proverbial expreſſion, denoting that which follows, and no
more. Nothing ſhall be impoſſible to you. They had a full commiſſion:
among other things to caſt out devils without exception ; but, this devil
being more than ordinarily malicious and inveterate, they diſtruſted the
power they had received, and ſo failed. To convince them of this,
Chriſt ſhews them what they might have done. Note, An aćtive faith
can remove mountains, not of itſelf, but in the virtue of a divine power
engaged by a divine promiſe, both which faith faſtens upon. ---
(2.) Becauſe there was ſomething in the kind of the malady, which
rendered the cure more than ordinarily, difficult ; (v. 21.) “This kind
goes not out but by prayer and faſting. This poſſeſſion, which works by a
falling-fickneſs, or this kind of devils that are thus furious, is not caſt
out ordinarily but by great ačts of devotion, and therein ye were defec-
tive.” Noté, [1..] Though the adverſaries we wreſtle with, be all prin-
cipalities and powers, yet ſome are ſtronger than others, and their power.
more hardly broken. [2.] The extraordinary power of Satan, muſt
not diſcourage our faith, but quicken us to a greater intenſeneſs in the
aćting of it, and more earneſtneſs in praying to God for the increaſe of
it; ſo ſome underſtand it here ; “This kind of faith (which removeth
mountains) doth not proceed, is not obtained, from God, nor is it car-
ried up to its full growth, nor drawn out into ačt and exerciſe, but by *
earneſt prayer.
” [3.] Faſting and prayer are proper means for the
bringing down of Satan's power againſt us, and the fetching in of divine
power to our aſſiſtance. Faſting is of uſe to put an edge upon prayer ;
it is an evidence and inſtance of humiliation which is neceſſary in prayer,
and is a means of mortifying ſome corrupt habits, and of diſpoſing the
fincerity, if ye truly rely upon
the powers committed to you, ye ſhall ſay to this mountain, Remove.
*
. . . - ST. MATTHEw, xvii,
the worſhip there; it is called a rayºn for the ſºul, Exod. So. 12, &c.
- body tº ſerve the ſoul in prayer. When the Devil’s intereſt in the ſoul
is confirmed by the temper and conſtitution of
joined with prayer, to keep under the body.
22. And while they abode in Galilee, Jeſus ſaid unto
them, The Son of man ſhall be betrayed into the hands
of men: 23. And they ſhall kill him, and the third day
he ſhall be raiſed again: and they were exceeding ſorry,
Chriſt here foretells, his own ſufferings; he began to do it before;
{. 16. 21.) and, finding that it was to his diſciples a hard ſaying, he
aw it neceſſary to repeat it. There are ſome ‘. which Godſpeaketh
once, yea twice, and yet man perceiveth it not. Obſerve, here, -
1. What he foretold concerning himſelf—that he ſhould be betrayed
and killed. He perfeótly knew, before, all things that ſhould come to ||
!'
him, and yet undertook the work of our redemption, which greatly com-
mends his love; nay, his clear forefight of them was a kind of ante-paſ.
fion, had not his love to man made all eaſy to him.
(1.) He tells them that he ſhould be betrayed into the hands of men.
He shall be delivered up ; ſº it might be read, and underſtood of his
Father’s delivering him up by his determined counſel and fore-knowledge,
A&s 2.32. Rom. 8. 32.) but as we render it, it refers to Judas’ be-
traying him into the hands of the prieſts, and their betraying him into
the hands of the Romans. He was betrayed into the hands of men; men,
to whom he was allied by nature, and from whom therefore he might ex-
pećt pity and tenderneſs; men, whom he had undertaken to ſave, and
from whom therefore he . expect honour and gratitude; yet theſe
are his perfecutors and murderers. -
(2.) That they should kill him ; nothing leſs than that would ſatisfy
their rage; it was his blood, his precious blood, that they thirſted after.
This is the heir, come, let us kill him. Nothing leſs would ſatisfy God’s
juſtice, and anſwer his undertaking ; if he be a Sacrifice of atonement,
he muſt be killed ; without blood no remiſſion.
3.) That he shall be raiſed again the third day. Stift, when he ſpake
of his death, he gave a hint of his reſurre&ion, the joy ſet before him,
in the profeedt of which he endured the croſs, and deſpiſed the shame.
This was an encouragement, not only to him, but to his diſciples; for if
he riſe the third day, his abſence from them will not be long, and his re-
turn to them will be glorious. - .
ing ſorry. Herein.
2. How the diſciples received this; They were exceedin
appeared their love to their Maſter’s perſon, but with all their ignorance
and miſtake concerning his undertaking. Peter indeed durſt not ſay any
thing againſt it, as he had done before, (ch. Pé. 22.) having then been
feverely chidden for it; but he, and the reſt of them, greatly lamented |
it, as it would be their own loſs, their Maſter’s grief, and the fin and ruin
of them that did it.
24. And when they were come to Capernaum, they
that received tribute-money, came to Peter, and ſaid, Doth
not your maſter pay tribute 25. He faith, Yes. And |
when he was come into the houſe, Jeſus prevented him,
ſaying, What thinkeſt thou, Simon? Of whom do the
kings of the earth take cuſtom or tribute? Of their own
children, or of ſtrangers ? 26. Peter faith unto him, Of
fºrangers. Jeſus # unto him, Then are the children
free. 27. Notwithſtanding, left we ſhould offend them,
o thou to the ſea, and caſt a hook, and take up the fiſh
§. firſt cometh up: and when thou haſt opened his mouth,
thou ſhalt find a piece of money : that take, and give unto.
them, for me and thee,
the body, faſting muſt be -
*- || not in Galilee.
Our Lord's Payment of Tribute.
This was not ſo ſtriëly exacted now as ſometimes it had been, eſpecially
2. The demand was very modeſt ; the collectors ſtood in ſuch awe of
l Chriſt, becauſe of his mighty works, that they durſt not ſpeak to him
about it, but applied themſelves to Peter, whoſe houſe was in Capernaum,
and probably in his houſe Chriſt lodged, he therefore was fitteſt to be
ſpoken to as the houſekeeper, and they preſumed he knew his Maſter's
mind. Their queſtion is, Doth not #. master pay tribute 2 Some think
that they fought an occaſion againſt him, deſigning, if he refuſed, to re-
; Prefent him as diſaffected to the temple-ſervice, and his followers as law-
leſs people, that would pay neither toll, tribute, nor custom, Ezra 4, 13.
It ſhould rather feem, they aſked this with veſpect, intimating, that if he
had any privilege to exempt him from this payment, they would not infiſh
Upon it, - - -
*. prefently paſſed his word for his Maſter; “ res, certainly; my
Maſter pays tribute; it is his principle and pračtice; you need not fear
moving it to him.” (1.) He was made under the law; (Gal. 4. 4.)
therefore under this law he was paid for at forty days old, (Luke 2. 22.)
and now he paid for himſelf, as one who, in his eſtate of humiliation, had
taken upon him the fºrm of a ſervant, Phil, 2. 7, 8. (2.) He was made
Sin for us, and was ſent forth in the likeneſs ºf ſinful flesh, Rom. 8. 3.
Now this tax paid to the temple, is called an atonement for the ſºul,
Exod. 30. 15.. Chriſt, that in every thing he might appear in the likeneſs
of ſinners, paid it, though he had ac, fin to atone for. (3.) Thus it be-
came him to fulfil all righteouſneſs, ch. 4, 15. He did this, to ſet us aw
| example, [1..] Of rendering to all their due, tribute to whom tribute is due,
Rom. Hä. 7. The kingdom of Chriſt not being of this world, the fa-
vourites and officers of it are ſo far from having a power granted them,
as ſuch, to tax other people’s purſes, that their’s are made liable to the
powers that are., [2.] Of contributing to the ſupport of the public
worſhip of God in the places where we are. If we reap ſpiritual things,
it is fit that we ſhould return carnal things. The temple was now made
a den of thieves, and the temple-worſhip a pretence for the oppoſition
which the chief prieſts gave to Chriſt and his doćtrine; and yet Chriſt
notwithſtanding church-corruptions.
| liberty as a cloak of covetouſneſs or maliciouſneſs, I Pet. 2. 16. If Chriſt
| for the ſervice of the temple.
| extended no further than our Lord Jeſus himſelf.
| freed by grace and adoption, from the ſlavery of fin and Satan, but not
{from their ſubjećtion to civil magiſtrates in civil things; here the law
paid this tribute. Note, Church-duties, legally impoſed, are to be paid,
We muſt take care not to uſe our
pay tribute, who can pretend an exemption ? -
II. How it was diſputed, (v. 25.) not with the colle&ors themſelves,
left they ſhould be irritated, but with Peter, that he might be ſatisfied
in the reaſon why Chriſt paid tribute, and might not miſtake about it.
He brought the colle&tors into the houſe; but Chriſt anticipated him,
to give him a proof of his omniſcience, and that no thought can be with-
holden from him. The diſciples of Chriſt are never attacked without
his knowledge. -
| Now, l. He appeals to the way of the kings of the earth, which is,
to take tribute of ſtrangers, of the ſubjećts of their kingdom, or foreign-
ers that deal with them, but not of their own children that are of their
familes ; there is ſuch a community of goods between parents and chik-
dren, and a joint-intereſt in what they have, that it would be abſurd for
the parents to levy taxes upon the children, or demand anything from
them; it is like one hand taxing the other.
2. He applies this to himſelf; Then are the children free. Chriſt is
the Son of God, and Heir of all things; the temple is his temple, (Mar.
3. 1.) his Father’s houſe, (John 2. F6.) in it he is faithful as a Son in
his own houſe; (Heb. 3. 6..} and therefore not obliged to pay this tax
Thus Chriſt aſſerts his right, left his pay-
ing this tribute ſhould be miſimproved to the weakening of his title as-
the Son of God, and the King of Iſrael, and ſhould have looked like a
diſowning of it himſelf. Theſe immunities of the children are to be
God’s children are
|; Chriſt is expreſs; Let every ſoul (ſanétified ſouls not excepted)
be ſubject to the higher powers. Render to Caeſar the things that are:
| Caſar’s. - -
;
We have here an account of Chriſt’s paying tribute.
I. Obſerve how it was demanded, v. 24. Chriſt was now at Caper-
naum, his head-quarters, where he moſtly reſided; he did not keep from #II. How it was paid, notwithſtanding, v. 27. te
thence, to decline being called upon for his dues, but the rather came || | 1. For what reafon Chriſt waved his privilege, and paid this tribute,
thither, to be ready to pay them. though he was entitled to an exemption—Lest we should offend them.
1. The tribute demanded was not any civil payment to the Roman || Few knew, as Peter did, that he was the Son of God; and it would have
powers, that was ſtrićtly exacted by the publicans, but the church-duties,
the half ſhekel, about fifteen pence, which was required from every per-
been a diminution to the honour of that great truth, which was yet a
ſecret, to advance it now, to ſerve ſuch a purpoſe as this. Therefore
ſon for the ſervice of the temple, and the defraying of the expenſes of ; Chriſt drops that argument, and confiders, that if he ſhould refuſe this



* -
payment, it would increaſe people's prejudice againſt him and his doc-
trime, and alienate their affections from him, and therefore he reſolves to
pay it. Note, Chriſtian prudence and humility teach us, in many caſes, to
recede from our right, rather than give offence by infifting upon it. We
muſt never decline our duty for fear of giving offence; (Chriſt’s preachin
and miracles offended them, yet he went on with them, (c. 15, 12, 13.
better offend men than God;) but we muſt ſometimes deny ourſelves in ||
that which is our ſecular intereſt, rather than give, offence; as Paul,
I Cor. 8, 13. Rom. 14. 13. -
2. What courſe he took for the payment of this tax; he furniſhed ; '
ey for it out of the mouth of a fiſh ; (v. 27.) wherein ||
himſelf with mon
appears, - - . . -
(1.) The poverty of Chriſt; he had not fifteen pence at command to
he did all gratis; for our ſakes he became poor, 2 Cor. 8, 9. In his or-
dinary expenſes, he lived upon alms, (Luke 8. 3.) and in extraordinary
ones, he lived upon miracles. He did not order Judas to pay this out
of the bag which he carried ; that was for ſubſiſtence, and he would not
order that for his particular uſe, which was intended for the benefit of
the community. - V -
(2.) The power of Chriſt, in fetching money out of a fiſh's mouth
for this purpoſe. Whether his omnipotence put it there, or his om-
miſcience knew that it was there, it comes all to one; it was an evidence
of his divinity, and that he is Lord of hoſts. Thoſe creatures that are
moſt remote from man, are at the command of Chriſt, even the fiſhes of
the ſea are under his feet; (Pſ. 8. 5.) and to evidence his dominion in
this lower world, and to accommodate himſelf to his preſent ſtate of hu-
miliation, he choſe to take it out of a fiſh’s mouth, when he could have
taken it out of an angel’s hand. Now obſerve,
[1..] Peter muſt catch the fiſh by angling. Even in miracles he would
Peter has ſomething |
uſe means to encourage induſtry and endeavour.
to do, and it is in the way of his old calling too ; to teach us diligence
in the employment we are called to, and called in. Do we expect that
Chriſt ſhould give to us 2 let us be ready to work for him.
[2.] The fiſh came up, with money in the mouth of it; which repre-
ſents to us the reward of obedience in obedience. What work we do at
Chriſt’s command, bring its own pay along with it, In keeping God’s
commands, as well as after keeping them, there is great reward, Pſ. 19.
11. Peter was made a fiſher of men, and thoſe that he caught thus, came
up ; where the heart is opened to entertain Chriſt’s word, the hand is
open to encourage his miniſters, v - -
[3.] The piece of money was juſt enough to pay the tax for Chriſt
and Peter. Thou ſhalt find a ſtater, the value of a Jewiſh ſhekel, which
would pay the poll-tax for two, for it was half a ſhekel, Exod. 30. 13.
Chriſt could as eaſily have commanded a bag of money as a piece of
money ; but he would teach us not to covet ſuperfluities, but, having
enough for our preſent occaſions, therewith to be content, and not to
diſtruſt God, though we live but from hand to mouth. Chriſt made the
fiſh his caſh-keeper ; and why may not we make God’s providence our
ſtorehouſe and treaſury If we have a competency for to-day, let #6.
morrow take thought for the things of itſelf. Chriſt paid for himſelf and |
Peter, becauſe it is probable that here he only was aſſeſſed, and of him it
was at this time demanded ; perhaps the reſt had paid already, or were
to pay elſewhere. The Papiſt’s make a great myſtery of Chriſt’s paying
for Peter, as if this made him the head and repreſentative of the whole |
church ; whereas the payment of tribute for him, was rather a fign of |
His pretended ſucceſſors, pay no tribute,
ſubjection than of ſuperiority.
but exačt it. Peter fiſhed for this money, and therefore part of it went
for his uſe. Thoſe that are workers together with Christ in winning ſouls,
ſhall be ſharers with him in his glory, and ſhall ſhine with him. Give it.
for thee and me. What Chriſt paid for himſelf, was looked upon as a
debt; what he paid for Peter, was a courteſy to him. Note, It is a de-
firable thing, if God ſo pleaſe, to have wherewitha} of this world’s goods,
not only to be juſt, but to be kind ;, not only to be charitable to the
poor, but obliging to our friends. What is a great eſtate
• - good for, but
that it enables a man to do ſo much the more good * -
Lastly, Obſerve, The evangeliſt records here the orders Chriſt gave
to Peter, the warrant; the effect is not particularly mentioned, but taken
for granted, and juſtly 3, for with Chriſt, ſaying and doing are the ſame
thing. *. - -
i CHAP, XVIII.
The goſpels are, in short, a record
WoL. IV. No. 76.
|
*
of what Jeſus began both to do and to |
s
sT. MATTHEw, xviii.
º '*-...- . - tº . . . . . . . . . . . . . . . .” ºther, .
| , as near akin. We have here, f. Instructions concerning humility,
f
sº
The Importance of Humility.
teach. ..In the ºregoing chapter, we had an account ºf his ºntº, in
this, of his teachings: probably, not all at the ſºme time, in a beniinued
diſcourſe, but at ſeveral times, upºn divers occaſions, here put together,
v. 1...6., II. Concerning offences in general, (v. 7.) particalarly of:
jënoes given, 1. By us to outſelves, v. 8, §. 2. By 'as to dthèrs, āj.
, 10...44; 3. By others to us ; which are of two ſorts, (I) Scandalows
Jöns, which are to be reproved, v. 15.20. (2.) Perſºnal wrongs, which
are to be fºrgiven, v. 21.35. See how practical Christ's preaching
was ; he could have revealed mysteries, but he preſid plain duties, eſpe. '
cially thoſe that are most diſpleśng to flesh and blood. .
| 1. A". the ſame time came the diſciples unto Jeſus, ſay.
pay his tax with, though he cured ſo many that were diſeaſed ; it feems,
| ven? 2. And Jeſus called a little child unto him, and ſet
‘ing, Who is the greateſt in the kingdom of hea-
him in the midſt of them, 3. And ſaid, Verily I ſay unto
you, Except ye be converted, and become as little children,
ye ſhall not enter into the kingdom of heaven. 4. Who-
ſoever therefore ſhall humble himſelf as this little child,
the ſame is greateſt in the kingdom of heaven. 5. And
whoſo ſhall receive one ſuch little child in my name, re-
ceiveth me. 6. But whoſo ſhall offend one of theſe little
ones which believe in me, it were better for him that a
millſtone were hanged about his neck; and that he were
*
drowned in the depth of the ſea. - : -
As there never was a greater pattern of humility, ſo there never was a
greater preacher of it, than Chriſt ; he took all occaſions to command
it, to commend it, to his diſciples and followers. -
P. The occaſion of this diſcourſe concerning humility, was an unbe.
| coming conteſt among the diſciples for precedency ; they came to him,
ſaying, among themſelves, (for they were aſhamed to aſk him, Mark 9.
34.) Who is the greatest in the kingdom of heaven P. They mean not, who
by charaćter, (then the queſtion had been good, that they might know
what graces and duties to excel in,) but who by name. They had heard
much, and preached much, of the kingdom of heaven, the kingdom of
the Meſfiah, his church in this world; but as yet they were ſo far from
having any clear notion of it, that they dreaint of a temporal kingdom,
and the external pomp and power of it. Chriſt had lately foretold his
ſufferings, and the glory that ſhould follow, that he ſhould riſe again,
from whence they expected his kingdom would commence; and now
they thought it was time to put in for their places in it; it is good, in
ſuch caſes, to ſpeak early. Upon other, diſcourſes of Chriſt to that put-
port, debates of this kind aroſe; (ch. 20, 19, 20. Luke 22, 22, 24.)
he ſpake many words of his ſufferings, but only one of his glory; yet
they faſten upon that, and overlook the other ; and, inſtead of aſking
how they might have ſtrength and grace to ſuffer with him, they aſk
him, “Who ſhall be higheſt in reigning with him * Note, Many love.
to hear and ſpeak of privileges and glory, who are willing to paſs by the
thoughts of work and trouble. They look ſo much at the crown, that .
they forget the yoke and the croſs. So the diſciples here did, when they
aſked, Who is the greatest in the kingdom of heaven P
1. They ſuppoſe that all who have a place in that kingdom, are great,
for it is a kingdom of prieſts. Note, Thoſe are truly great, who are
truly good; and they will appear ſo at laſt, when Chriſt ſhall own them
as his, though ever ſo mean and poor in the world.
2. They ſuppoſe that there are degrees in this greatneſs. All the
ſaints are honourable, but not all alike ſo; one star differs from another
star in glory. All David’s officers were not worthies, nor all his work
| thies of the firſt three. -
3. They ſuppoſe it muſt be ſome of them, that muſt be prime miſſiſ,
ters of ſtate. To whom ſhould King Jeſus delight to do honour, but to
them who had left all for him, and were now his companions in patience
and tribulation 2
4. They ſtrive who it ſhould be, each having ſome pretence or other
to it. Peter was always the chief ſpeaker, and already had the keys
given him ; he expeds to be lord-chancellor, or lord-chamberlain of the
houſehold, and ſo to be the greateſt. Judas had the bag, and therefore
he expects to be lord-treaſurer, which, though now he come laſt, he
| hopes, will then denominate him the greateſt. Simon and Jude are nearly
related to Chriſt, and they hope to take place of all the great officers of
- _* - Q q *.
v.

**
!
itate, as princes of the blood. John is the beloved diſciple, the favourite
of the Prince; and therefore hopes to be the greateſt. Andrew was firſt
called, and why ſhould not he be firſt preferred 2 Note, We are very apt
never be. .
shall be greatest 2 We have abundant reaſon to think, that if Chriſt ever
intended that Peter and his ſucceſſors at Rome ſhould be heads of the
church, and his chief vicars on earth, having ſo fair an occaſion given |
him, he would now have let his diſciples know it; but ſo far is he from ||
this, that his anſwer diſallows and condemns the thing itſelf. Chriſt
will not lodge ſuch an authority or ſupremacy any where in his church ;
whoever pretend to it, are uſurpers; inſtead of ſettling any of the diſci-
ples in this dignity, he warns them all not to put in for it.
Chriſt here teacheth them to be humble, - .
1. By a ſign; (v. 2.) He called a little child to him, and ſet him in the
midst of them. Chriſt often taught by figns or ſenſible repreſentations,
(compariſons to the eye,) as the prophets of old. Note, Humility is a
lefſon ſo hardly learned, that we have need by all ways and means to be
taught it. When we look upon a little child, we ſhould be put in mind
of the uſe Chriſt made of this child. Senfible things muſt be improved
to ſpiritual purpoſes. He ſet him in the midſt of them ; not that they
might play with him, but that they might learn by him. Grown men,
and #. men, ſhould not diſdain the company of little children, or think
it below them to take notice of them. They may either ſpeak to them,
and give inſtruction to them ; or look upon them, and receive inſtruc-
tion from them.
doctors, Luke 2.46. -
2. By a ſermon upon this fign; in which he ſhews them and us,
(1.) The neceſſity of humility, v. 3. His preface is ſolemn, and
commands both attention and aſſent ; Verily I ſay unto you, I, the
Amen, the faithful ſº itneſs, ſay it, Except ye be converted, and become
as little children, ye shall not enter into the kingdom of heaven. Here
obſerve,
[1..] What it is that he requires and infiſts upon.
First, “You muſt be converted, you muſt be of another mind, and in
another frame and temper, muſt have other thoughts, both of yourſelves
and of the kingdom of heaven, before you be fit for a place in it. The
pride, ambition, and affectation of honour and dominion, which appear in
you, muſt be repented of, mortified, and reformed, and you muſt come
to yourſelves.” Note, Beſide the firſt converſion of a ſoul from a ſlate
of nature to a ſtate of grace, there are after-converſions from particular
paths of backſliding, which are equally neceſſary to ſalvation. Every ſtep
out of the way by fin, muſt be a ſtep into it again by repentance. When
Peter repented of his denying his Maſter, he was converted. Secondly,
You muſt become as little children. Note, Converting grace makes us
like little children, not fooliſh as children, (1 Cor. 14. 20.) nor fickle,
(Eph. 4, 14.) nor playful; (ch. 11. 16.) but, as children, we must de-
Jire the ſincere milk of the word; (1 Pet. 2. 2.) as children, we muſt be
careful for nothing, but leave it to our heavenly Father to care for us;
(ch. 6. 31.) we muſt, as children, be harmleſs and inoffenſive, and void
of malice, (1 Cor. 14. 20.) governable, and under command ; (Gal. 4.
2.) and (which is here chiefly intended) we muſt be humble as little
children, who do not take ſtate upon them, nor ſtand upon the punétilios
of henour ; the child of a gentlemah will play with the child of a beggar,
(Rom. F2, 16.) the child in rags, if it have the breaſt, is well enough
pleaſed with, and envies not, the gaiety of the child in filk; little chil-
dren have no great aims at great places, or projećts to raiſe themſelves |
in the world; they exerciſe not themſelves in things too high for them ;
and we ſhould in like manner behave, and quiet ourſelves, Pſ. 131. 1, 2.
As children are little in body and low in ſtature, ſo we muſt be little
and low in ſpirit, and in our thoughts of ourſelves. This is a temper
which leads to other good diſpoſitions; the age of childhood is the learn-
ing age. * ,
#: What ſtreſs he lays upon this; Without this, you shall not enter
into the kingdom of heaven. Note, Diſciples of Chriſt have need to be
kept in awe by threatenings, that they may fear lest they ſeem to come |
short, Heb. 4. 1. The diſciples, when they put that queſtion, (v. 1.)
thought themſelves ſure of the kingdom of heaven ; but Chriſt awakens
them to be jealous of themſelves. They were ambitious of being greatest
in the kingdom of heaven ; Chriſt tells them, that, except they came to |
a better temper, they ſhould never come thither. Note, Many that ſet
up for great ones in the church, prove not only little, but nothing, and
are found to have no part or lot in the matter, Our Lord deſigns here
Chriſt himſelf, when a Child, was in the midst of the
ST MATTHEw, XVIII.
|
to amuſe and humour ourſelves with fooliſh fancies of things that will.
*-*.
The Importance of Humility.
to ſhew the great danger of pride and ambition; whatever profeſſion
men make, if they allow themſelves in this ſin, they will be rejected both
from God’s tabernack and from his holy hill. Pride threw the angels
that finned, out of heaven, and will keep us out, if we be not converted
- - - - * … . . . . . . g -- | from it. They that are lifted up with pride, fall into the condemnation
II. The diſcourſe itſelf, which is a juſt rebuke to the queſtion, Who ||
of the Devil; to prevent this, we muſt become as little children, and,
in order to that, must be born again, must put on the new man, muſt be
|like the holy child Jeſus; ſo he is called, even after his aſcenſion, A&ts
4. 27. - .
(2.) He ſhews the honour and advancement that attend humility,
#. 4.) thus furniſhing a direét but ſurpriſing anſwer to their queſtion ;
e that humbles himſelf as a little child, though he may fear that hereby
he will render himſelf contemptible, as men . timid minds, who thereby
throw themſelves out of the way of preferment, yet the ſame is greatest
in the kingdom of heaven. Note, The humbleſt chriſtians are the beſt
chriſtians, and moſt like to Chriſt, and higheſt in his favour; are beſt
diſpoſed for the communications of divine grace, and fitteſt to ſerve
God in this world, and enjoy him in another. They are great, for God
overlooks heaven and earth, to look on ſuch : and certainly thoſe are to
be moſt reſpected and honoured in the church, that are moſt humble
and ſelf-denying; for though they leaſt ſeek it, they beſt deſerve it.
(3.) The ſpecial care Chriſt takes for thoſe that are humble; he
eſpouſes their cauſe, protećts them, intereſts himſelf in their concerns,
and will ſee that they are not wronged, without being righted.
Thoſe that thus humble themſelves, will be afraid, s
[1..] That nobody will receive them; but, (v. 5.) Whoſo shall receive
one ſuch little child in my name, receiveth me. Whatever kindneſſes are
done to ſuch, Chriſt takes as done to himſelf. Whoſo entertains a meek
and humble chriſtian, keeps him in countenance, will not let him loſe by
his modeſty, takes him into his love and friendſhip, and ſociety and care,
and ſtudies to do him a kindneſs; and doth this in Chriſt’s name, for
his ſake, becauſe he bears the image of Chriſt, ſerves Chriſt, and becauſe
Chriſt has received him; this ſhall be accepted and recompenſed as an
acceptable piece of reſpect to Chriſt. Obſerve, Though it be but one
ſuch little child that is received in Chriſt’s name, it ſhall be accepted.
Note, The tender regard Chriſt has to his church, extends itſelf to every
particular member, even the meaneſt ; not only to the whole family, but
to every child of the family; the leſs they are in themſelves, to whom
we ſhew kindneſs, the more there is of good will in it to Chriſt; the leſs
it is for their ſakes, the more it is for his ; and he takes it accordingly.
If Chriſt were perſonally among us, we think we ſhould never do enough
to welcome him ; the poor, the poor in ſpirit, we have always with us, and
they are his receivers. See, ch. 25. 35.40. - -
[2.] They will be afraid that every body will abuſe them ; the baſeſt
men delight to trample upon the humble; Wewat cenſura columbas—
cenſitre pounces on doves. This objećtion he obviates, (v. 6.) where he
warns all people, as they will anſwer it at their utmoſt peril, not to
offer any injury to one of Chriſt’s little ones. This word makes a wall
of fire about them; he that touches them, touches the apple of God’s
eye. .
Obſerve, Firſt, The crime ſuppoſed ; offending one of theſe little ones
that believe in Chriſt. Their believing in Chriſt, though they be little
ones, unites them to him, ſo that, as they partake of the benefit of his
ſufferings, he alſo partakes in the wrong of their’s, and intereſts him in
their cauſe. Even the little ones that believe, have the ſame privileges
with the great ones, for they have all obtained like precious faith.
There are thoſe that offend theſe little ones, by drawing them to fin,
(1 Cor. 8. 10, 11.) grieving and vexing their righteous fouls, diſcou-
raging them, taking occaſion from their mildneſs to make a prey of them
in their perſons, families, goods, or good name. Thus the beſt men have
often met with the worſt treatment in this world. *
Secondly, The puniſhment of this crime; intimated in that word,
Better for him, that he were drowned in the depth of the ſea. The fin is
ſo heinous, and the ruin proportionably ſo great, that he bad better un-
dergo the ſoreſt puniſhments inflićted on the worſt of malefactors, which
can only kill the body. Note, 1. Hell is worſe than the depth of the .
ſea ; for it is a bottomleſs pit, and it is a burning lake. The depth of
the ſea is only killing, but hell is tormenting. We meet with one that
had comfort in the depth of the ſea, it was Jonah ; (ch. 2. 2, 4, 9.) but
never any had the leaſt grain or glimpſe of comfort in hell, nor will have
to eternity. 2. The irrefiftible irrevocable doom of the great Judge
will ſink ſooner and ſurer, and bind faſter, than a mill-stone hanged about
the neck. It fixes a great gulf, which can never be broken through,
Luke 16, 26. Offending Chriſt’s little ones, though by omiſſion, is
. . . . . . . . . . . . . . ST, MATTHEw, XVIII.
Caution againſt Offences.
ë
aſſigned as the reaſon of that dreadful ſentence, Go ye cutſid, which will
at laſt be the doom of proud perſecutors. . .
7. Woe unto the world becauſe of offences: for it muſt
needs be that offences come: but woe to that man, by
whom the offence cometh. 8. Wherefore if thy hand or
thy foot offend thee, cut them off, and caſt them from |
thee: it is better for thee to enter into life halt or maim-
ed, rather than, having two hands or two feet, to be caſt
into everlaſting fire. 9. And if thine eye offend thee, pluck
it out, and caſt it from thee: it is better for thee to enter
into life with one eye, rather than, having two eyes, to be
caſt into hell-fire.
their angels do always behold the face of my Father which
is in heaven. 11. For the Son of man is come to ſave
that which was loſt. 12. How think ye 2 If a man have
a hundred ſheep, and one of them be gone aſtray, doth
he not leave the ninety and nine, and go into the moun-
tains, and ſeek that which is gone aſtray : 13. And if ſo
be that he find it, verily I ſay unto you, He rejoiceth
more of that ſheep than of the ninety and nine which
went not aſtray. 14. Even ſo it is not the will of your
Father which is in heaven, that one of theſe little ones
ſhould periſh. ,"
Our Saviour here ſpeaks of offences, or ſcandals.
I. In general, v. 7. Having mentioned the offending of little ones,
he takes occaſion to ſpeak more generally of offences. That is an of-
fence, 1. Which occaſions guilt, which by enticement or affrightment
tends to draw men from that which is good to that which is evil. 2.
Which occaſions grief, which makes the heart of the righteous/ºid. Now,
concerning offences, Chriſt here tells them, -
(1.) That they were certain things; It must needs be, that offences come.
When we are ſure there is danger, we ſhould be the better armed. Not
that Chriſt’s word neceſſitates any man to offend, but it is a predićtion
upon a view of the cauſes ; confidering the ſubtlety and malice of Satan,
the weakneſs and depravity of men’s hearts, and the fooliſhneſs that is
found there, it is morally impoſfible but that there ſhould be offences;
and God has determined to permit them for wiſe and holy ends, that
both they which are perfect, and they which are not, may be made manifest.
See 1 Cor. 11. 19. Dan. 11. 35. Being told, before, that there will be
ſeducers, tempters, perſecutors, and many bad examples, let us ſtand
upon our guard, ch. 24. 24. Aćts 20. 29, 30. -
(2.) That they would be woeful things, and the conſequence of them
fatal. Here is a double woe annexed to offences: -
... [1..] A woe to the careleſs and unguarded, to whom the offence is
given; Woe to the world becauſe of offences. The obſtructions and oppo-
iitions given to faith and holineſs in all places, are the bane and plague of
all mankind, and the ruin of thouſands. This preſent world is an evil
world, it is ſo full of offences, of fins and ſnares and ſorrows ; a danger-
ous road we travel, full of ſtumbling-blocks precipices and falſe guides.
Woe to the world. As for thoſe whom God hath choſen and called
out of the world, and delivered from it: they are preſerved by the power
of God from the prejudice of theſe offences, are helped over all theſe
ftones of ſtumbling. They that love God’s law, have great peace, and no-
thing shall offend them, Pſ. 119. 165.
[2.] A woe to the wicked, who wilfully give the offence ; But woe
to that man by whom the offence comes.
the offence will come, that will be no excuſe for the offenders. Note,
. Though God makes the fins of finners to ſerve his purpoſes, that will
not ſecure them from his wrath ; and the guilt will be laid at the door
of thoſe who give the offence, though they alſo fall under a woe, who
take it. Note, They who any way hinder the ſalvation of others, will
find their own condemnation the more intolerable, like Jeroboam, who
Jºwned, and made Iſrael to ſºn. This woe is the moral of that judicial
law, (Exod. 21. 33, 34.—22. 6.) that he who opened the pit, and
kindled the fire, was accountable for all the damage that enſued. The
antichriſtian generation, by whom came the great offence, will fall under |
|
10. Take heed that ye deſpiſe not one ||
of theſe little ones ; for I ſay ll IntC you, that in heaven || * hand, or a foot, that is, that, whatever it is, which is dear to us, when
* 3.
Though it muſt needs be, that ||
this woe, for their deluſion Öf 'finners, (2 Theſſ. 2. 11, 12. ) and their
| perſecutions of faints, (Rev. 17. 1, 2, 6.) for the righteous God will
reckon with thoſe who ruin the eternal intereſts of precious ſouls, and
the temporal intereſts of precious ſaints; for precious in the fight of the
Lofd is the blood of ſouls and the blood of ſaints; and will be reckoned
with, not only for their doings, but for the fruit of their doings, the
miſchief done by them. - - - e
II. In particular, Chriſt here ſpeaks of offences given,
1. By us to ourſelves, which is expreſſed by our hand or foot offend-
ing us; in ſuch a caſe, it muſt be cut off, v. 8, 9. This Chriſt had ſaid
before, (ch. 5. 29, 30.) where it eſpecially refers to ſeventh command-
ment fins; here it is taken more generally. Note, Thoſe hard ſayings
of Chriſt, which are diſpleaſing to fleſh and blood, need to be repeated
to us again and again, and all little enough. Now obſerve,
(1.) What it is, that is here enjoined. We muſt part with an eye, or
it proves unavoidably an occaſion of fin to us. Note, [1..] Many pre-
vailing temptations to fin ariſe from within ourſelves ; our own eyes and
hands offend us ; if there were never a Devil to tempt us, we ſhould be
drawn away of our own luſt; nay, thoſe things which in themſelves are
good, and may be uſed as inſtruments of good, even thoſe, through the
corruptions of our hearts, prove ſnares to us, incline us to ſin, and hinder
us in duty. [2.] In ſuch a caſe, we muſt, as far as lawfully we may,
part with that which we cannot keep without being entangled in fin by
it. First, It is certain, the inward luſt muſt be mortified, though it be
dear to us as an eye, or a hand. The flesh, with its affections and lusts,
must be mortified, Gal. 5. 24. The body of ſin must be destroyed; cor-
rupt inclinations and appetites muſt be checked and croſſed ; the beloved
luſt, that has been rolled under the tongue as a ſweet morſel, muſt be
abandoned with abhorrence. Secondly, The outward occaſions of fin
muſt be avoided, though we thereby put as great a violence upon our-
ſelves as it would be to cut off a hand, or pluck out an eye. When
Abraham quitted his native country, for fear of being enſnared in the
idolatry of it, and when Moſes quitted Pharaoh’s court, for fear of being
entangled in the finful pleaſures of it, there was a right hand cut off. We
muſt think nothing too dear to part with, for the keeping of a good
conſcience. -
(2.) Upon what inducement this is required; It is better for thee to
enter into life maimed, than, having two hands, to be cast into hell. . The
argument is taken from the future ſtate, from heaven and hell; thence
are fetched the moſt cogent diſſuaſives from fin. The argument is the
ſame with that of the apoſtle; (Rom. 8, 13.) [1..] [f we live gfter the
flesh, we must die; having two eyes, no breaches made upon the body of
fin, inbred corruption, like Adonijah, never diſpleaſed, we ſhall be cast
into hellfire. [2.] If we through the Spirit, mortify the deeds of the
body, we shall live; that is meant by our entering into life, maimed, that
is, the body of fin maimed; and it is but maimed at the beſt, while, we
are in this world. If the right hand of the old man be cut off, and its
right eye plucked out, its chief policies blaſted and powers broken, it is
well; but there is ſtill an eye and a hand remaining, with which it will
ſtruggle. They that are Chriſt’s, have nailed the fleſh to the croſs, but
it is not yet dead ; its life is prolonged, but its dominion taken away,
(Dan. 7. 12.) and the deadly wound given it, that ſhall not be healed.
1. Concerning offences given by us to others, eſpecially Chriſt’s little
ones, which we are here charged to take heed of, purſuant to what he
had ſaid, v. 6. Obſerve, - . . g
(1.) The caution itſelf; Take heed that ye deſpiſe not one of theſe little
ones. ‘This is ſpoken to the diſciples. As Chriſt will be diſpleaſed with
the enemies of his church, if they wrong any of the members of it, even
the leaſt, ſo he will be diſpleaſed with the great ones of the church, if
they deſpiſe the littles ones of it. “You that are ſtriving who ſhall be
| greateſt, take heed left in this conteſt you deſpiſe the little ones.” We
may underſtand it literally of little children; of them Chriſt was ſpeak-
ing, p. 2, 4. The infant ſeed of the faithful belong, to the family of
Chriſt, and are not to be deſpiſed. Or, figuratively ; true but weak be-
lievers are theſe little ones, who in their outward condition, or the frame
of their ſpirits, are like little children, the lambs of Chriſt’s flock.
[1..] We muſt not deſpiſe them, not think meanly of them, as lamps
deſpiſed, Job 12. 5. We muſt not make a jeſt of their infirmities, not
look upon them with contempt, not condućt ourſelves ſcornfully or diſ-
dainfully toward them, as if we care not what became of thern ; we muſt
not ſay, “ Though they be offended, and grieved, and ſtumbled, what is
that to us?” No ſhould make a ſlight matter of doing that which will
entangle and perplex them. This deſpiſing of the little ones, is what
* .
we are largely cautioned againſt, Rom. I4. 3, 10, 15, 20, 21. We muſt not
impoſe upon the cenſciences of others, nor bring them into ſubjećtion
to our humours, as they do, who ſay to men’s ſouls, Bow down, that we
may go over. There is a reſpect owing to the conſcience of every man
who appears to be conſcientious. -
{2.] We muſt take heed that we do not deſpiſe them ; we muſt be
afraid of the fin, and be very cautious what we ſay and do, left we ſhould
through inadvertency give offence to Chriſt’s little ones, left we put con- |
There were thoſe that {
hated them, and caſt them out, and yet ſaid, Let the Lord be glorifted.
; “Take heed of deſpiſing |
tempt upon them, without being aware of it.
And we muſt be afraid of the puniſhment
them, for it is at your peril if you do.” -
(2.) The reaſons to enforce the caution. We muſt not look upon theſe
little ones as contemptible, becauſe really they are conſiderable. Let
not' earth deſpiſe thoſe whom heaven reſpects; not let thoſe be looked
upon by us with diſdain, whom God has put honour upon, and looks
upon with reſpect, as his favourites. To prove that the little ones which
believe in Chriſt, are worthy to be reſpected, confider,
[1..] The miniſtration of the good angels about them; In heaven |
This Chriſt faith to us,
their angels always behold the face of my Father.
and we may take it upon his word, who came from heaven to let us
know what is done there by the world of angels. Two things he lets
us know concerning them, ,
First, That they are the little ones' angels. God’s angels are their’s ;
for all his is our's, if we be Chriſt's, 1 Cor. 3. 22. - They are their's ;
for they have a charge concerning them to miniſter for their good, (Heb.
1. 14.) to pitch their tents about them, and bear them up in their arms.
Some have imagined that every particular ſaint has a guardian angel;
but why ſhould we ſuppoſe that, when we are ſure that every particular
applied here to the little ones, becauſe they are moſt deſpiſed and moſt
expoſed. . They have but little that they can call their own, but they
can look by faith on the heavenly hoſts, and call them their’s.
the great ones of the world have honourable men for their retinue and
wards, the little ones of the church are attended with glorious angels;
which beſpeaks not only their dignity, but the danger thoſe run them-
felves upon, who deſpiſe and abuſe them. It is bad being enemies to
thoſe who are ſo guarded ; and it is good having God for our God, for
then we have his angels for our angels. - t
Secondly, That they always behold the face of my Father in heaven.
This beſpeaks, 1. The angels’ continual felicity and honour. The hap-
pineſs of heaven confiſts in the viſion of God, ſeeing him face to face as
he is, beholding his beauty; this the angels have without interruption ;
when they are miniſtering to us on earth, yet even then by contemplation
they behold the face of God, for they are full of eyes within. Gabriel,
when ſpeaking to Zecharias, yet ſtands in the preſence of God, Rev.
4. 8. Luke 1, 19. The expreſſion intimates, as ſome think, the ſpecial
dignity and honour of the little ones' angels; the prime miniſters of
ſtate are ſaid to ſee the king’s face, (Eſth. 1. 14.) as if the ſtrongeſt
angels had the charge of the weakeſt ſaints. 2. It beſpeaks their con-
tinual readineſs to miniſter to the ſaints. They behold the face of God,
expecting to receive orders from him what to do for the good of the
faints. As the eyes of the ſervant are to the hand of his master, ready to
go or come upon the leaſt beck, ſo the eyes of the angels are upon the
face of God, waiting for the intimations of his will, which thoſe winged
meſſengers fly ſwiftly to fulfil ; they go and return like a flash of light-
ning, Ezek. 1. 14. If we would behold the face of God in glory here- |
after, as the angels do, (Luke 20, 36.) we muſt behold the face of God |
now, in 1 eadineſs to our duty, as they do, A&ts 9. 6.
[2] The gracious defign of Chriſt concerning them ; (v. 11.) For
the Son of man is come to ſave that which was lost. This is a reaſon, First,
Why the little ones’ angels have ſuch a charge concerning them, and at-
tend upon them ; it is in purſuance of Chriſt's deſign to ſave them.
Note, The miniſtration of angels is founded in the mediation of Chriſt ;
through him angels are reconciled to us; and, when they celebrated
God’s good-will toward men, to it they annexed their own. Secondly,
Why they are not to be deſpiſed; becauſe Chriſt came to ſave them, to
ſave them that are loſt, the little ones that are loſt in their own eyes,
(Iſa. 56. 3.} that are at a loſs within themſelves. Or rather, the chil-
dren of men. Note, 1. Our ſouls by nature are loſt ſouls; as a traveller
is loſt, that is out of his way, as a convićted priſoner is loſt. God loſt
the ſervice of fallen man, loſt the honour he ſhould have had from him.
2. Chriſt’s errand into the world, was, to ſave that which was loſt, to re.
duce us to our allegiance, reſtore us to our work, reinſtate us in our pri-
ſ
!
While
!
t
t
t
ST, MATTHEW, XVIII.
| Ezek. 34. 2, 10, 16, 19.
| trampled on. See Iſa. 3. 15.
them.
| riſon, v. 12... 14.
t
The Recovery of the loſt Sheep.
vileges, and ſo to put us into the right way that leads to our great end 3
to ſave thoſe that are ſpiritually loſt, from being eternally ſo. 3. This is
a good reaſon why the leaſt and weakeſt believers ſhould not be deſpiſed
or offended. If Chriſt put ſuch a value upon them, let us not undervalue
deny ourſelves for their edification and conſolation. See this argument
urged, Rom. 14, 15. 1 Cor. 8, 11, 12. Nay, if Chriſt came into the world
to ſave ſouls, and his heart is ſo much upon that work, he will reckon ſe-
If he denied himſelf ſo much for their ſalvation, ſurely we ſhould
verely with thoſe that obſtruct and hinder it, by obſtrućting the progreſs
of thoſe that are ſetting their faces heavenward, and ſo thwart his great
deſign. - -
[3.] The tender regard which our heavenly Father has to theſe little
ones, and his concern for their welfare. This is illuſtrated by a compa-
Obſerve the gradation of the argument ; the angels
of God are their ſervants, the Son of God is their Saviour, and, to com-
plete their honour, God himſelf is their Friend. None shall pluck them
| out of my Father’s hand, John 10, 28.
Here is, First, The compariſon, o. 12, 13. The owner that had loſt
one ſheep out of a hundred, does not ſhight it, but diligently inquires
after it, is greatly pleaſed when he has found it, and has in that a fem-
fible and affecting joy, more than in the ninety and nine that wandered
not. The fear he was in of lofing that one, and the ſurpriſe of finding
it, add to the joy. Now this is applicable, 1. To the ſtate of fallen man
in general; he is ſtrayed like a loſt ſheep, the angels that ſtood, were as
| the ninety-nine that never went aſtray; wandering man is ſought upon the
| mountains, which Chriſt, in great fatigue, traverſed in purſuit of him,
and he is found; which is matter of joy. º there is in heaven.
for returning finners than for remaining angels. 2. To particular be-
lievers, who are offended and put out of their way by the ſtumbling-
faint, when there is occaſion, has a guard of angels 2 This is particularly |
blocks that are laid in their way, or the wiles of thoſe who ſeduce them
out of the way. Now though but one of a hundred ſhould hereby be
driven off, as ſheep eaſily are, yet that one ſhall be looked after with a
great deal of care, the return of it welcomed with a great deal of plea-
fure; and therefore the wrong done to it, no doubt, will be reckoned
for with a great deal of diſpleaſure. If there be joy in heaven for the find-
ing of one of theſe little ones, there is wrath in heaven for the offending
of them. Note, God is graciouſly concerned, not only for his flock in
general, but for every lamb, or ſheep, that belongs to it. Though they
are many, yet out of thoſe many he can eaſily miſs one, for he is a great
Shepherd, but not ſo eaſily loſe it, for he is a good Shepherd, and takes.
a more particular cognizance of his flock than ever any did ; for he calls
his own sheep by name, John 10. 3. See a full expoſition of this parable,
Secondly, The application of this compariſon ; (v. 14.) It is not the
will of your Father, that one of theſe little ones should perish. More is
implied than is expreſſed. It is not his will, that any ſhould periſh, but,
1. It is his will, that theſe little ones ſhould be ſaved ; it is the will of
his deſign and delight, he has deſigned it, and ſet his heart upon it, and
be will effect it; it is the will of his precept, that all ſhould do what
they can to further it, and nothing to hinder it. 2. This care extends
itſelf to every particular member of the fock, even the meaneſt. We
think if but one or two be offended and enſnared, it is no great matter,
we need not mind it; but God’s thoughts of love and tenderneſs are
above ours. r
any of theſe little ones are brought into danger of periſhing, contradićt
the will of God, and highly provoke him ; and though they cannot pre-
vail in it, yet they will be reckoned with for it by him, who, in his ſaints,
a8 in other things, is jealous of his honour, and will not bear to have it
l!”hat mean ye, that ye beat my people 2
Pſ. '76. 8, 9. -
Obſerve, Chriſt called God, (v. 19.) my Father which is in heaven ;
3. It is intimated that thoſe who do any thing by which
s^
he calls him, (v. 14,) your Father which is in heaven; intimating that
he is not aſhamed to call his poor diſciples brethren ; for have not he and
they one Father I aſcend to my Father and your Father ; (John
| 20. HT.) therefore our’s becauſe his. This intimates likewiſe the ground
| of the ſafety of his little ones; that God is their Father, and is there-
| fore inclined to ſuccour them.
A father takes care of all his children,
but is particularly tender of the little ones, Gen. 33. I3. He is their
| Father in heaven ; a place of preſpect, and therefore he ſees all the in-
| dignities offered them ; and a place of power, therefore he is able to
| avenge them.
} is in heaven, (Job 16, 19.) tireir Judge is there, Pſal. 68, 5.
This comforts offended little ones, that their Witneſs
15, Moreover, if thy brother ſhall treſpaſs againſt thee,
st. MATTHEw, XVIII.
The Removal of Offences.
go, and tell him his fault between thee and him alone: if
he ſhall hear thee, thou haſt gained thy brother. 16. But
if he will not hear thee, then take with thee one, or two
more, that in the mouth of two or three witneſſes every
word may be eſtabliſhed. 17. And if he ſhall neglect to
hear them, tell it unto the church : but if he neglect to
hear the church, let him be unto thee as a heathen man,
and a publican. 18. Verily I ſay unto you, Whatſoever
ye ſhall bind on earth, ſhall be bound in heaven: and
whatſoever ye ſhall looſe on earth, ſhall be looſed in
heaven. 19. Again I ſay unto you; that if two of you ſhall
agree on earth as touching any thing that they ſhall aſk,
it ſhall be done for them of my Father which is in heaven.
© - her - t h • - -
20. For where two or three are gath ed ogether in my |feited it.” If a man cheat and abuſe me once, it is his fault; if twice,
name, there am I in the midſt of them.
Chriſt, having cautioned his diſciples not to give offence, comes next
to direct them what they muſt do in caſe of offences given them ; which
may be underſtood either of perſonal injuries, and then theſe directions
are intended for the preſerving the peace of the church ; or of public
ſcandals, and then they are intended for the preſerving of the purity and
beauty of the church. Plet us confider it both ways.
I. Let us apply it to the quarrels that happen, upon any account,
among chriſtians. If thy brother treſpass againſt thee, by grieving thy
ſoul, (1 Cor. , 8.12.) by affronting thee, or putting oontempt or abuſe |
upon thee, if he blemiſh thy good name by falſe reports or tale-bearing,
if he encroach on thy rights, or be any way injurious to thee in thy eſtate;
if he be guilty of any of thoſe treſpaſſes that are ſpecified, Lev. 6. 2, 3.
If he tranſgreſs the laws of juſtice, charity, or relative duties; theſe are
treſpaſſes againſt us, and often happen among Chriſt’s diſciples, and ſome-
times, for want of prudence, are of very miſchievous conſequence. Now
obſerve what is the rule preſcribed in this caſe.
1. Go, and tell him his fault between him and thee alone. Let this be
compared with, and explained by, Lev. 19. 17. Thou ſhalt not hate thy
brother in thy heart; that is, “If thou haſt conceived a diſpleaſure at
thy brother for any injury he hath dome thee, do not ſuffer thy reſent-
ments to ripen into a ſecret malice, (like a wound, which is moſt dan-
gerous when it bleeds inwardly,) but give vent to them in a mild and
grave admonition, let them ſo ſpend themſelves, and they will expire the
fooner; do not go, and rail againſt him behind his back, but thou shalt
2n any ways reprove him. If he has indeed done thee a confiderable
wrong, endeavour to make him ſenſible of it, but let the rebuke be pri-
vate, between thee and him alone; if thou wouldeſt convince him, do
not expoſe him, for that will but exaſperate him, and make the reproof
look like a revenge.” This agrees with Prov. 25.8, 9. “Go not forth
haſtily to ſtrive, but debate thy cauſe with thy neighbour himſelf, argue it
calmly and amicably; and if he ſhall hear thee, well and good, thou haſ:
gained thy brother, there is an end of the controverſy, and it is a happy
end ; let no more be ſaid of it, but let the falling out of friends be the
renewing of friendſhip.” - -
2. “If he will not hear thee, if he will not own himſelf in a fault, nor
come to an agreement, yet do not deſpair, but try what he will ſay to it,
if thou take one or two more, not only to be witneſſes of what paſſes, but
to reaſon the caſe further with him; he will be the more likely to hearken
to them becauſe they are difintereſted ; and if reaſon will rule him, the
word of reaſon in the mouth of two or three witneſſes will be better
ſpoken to him,” (Plus vident oculi quam oculus—Many eyes ſee more
than one,) “ and more regarded by him, and perhaps it will influence
him to acknowledge his error, and to ſay, I repent.”
3. “If he shall neglect to hear them, and will not refer the matter to
their arbitration, then tell it to the church, to the miniſters, elders, or
other officers, or the moſt confiderable perſons in the congregation you
belong to, make them the referees to accommodate the matter, and do
not preſently appeal to the magiſtrate, or fetch a writ for him.” This
is fully explained by the apoſtle, {1 Cor. 6.) where he reproves thoſe
that went to law before the unjuſt, and not before the ſaints, (v. 1.) he
would have the ſaints to judge thoſe ſmall matters (v. 2.) that pertain
to this life, v. 3. If you aſk, “Who is the church that muſt be told **
The apoſtle dire&ts there, (v. 5.) Is there not a wiſe man among you ?
Thoſe of the church that are preſumed to be moſt capable of determining
Vol. IV. No. 76. -
} and filence it ; and there is need of help to awaken it.
. * “. . . * * • ' 's a " - * * * * - ..." * . . . . "
ſuch matters; and he ſpeaks ironically, when he ſays, (v. 4.) “Set
them to judge, who are least esteemed in the church ; thoſe, if there be
no better, thoſe, rather than .ſuffer an irreconcileable breach between
two church-members.” This rule was then in a ſpecial manner requiſite;
when the civil government was in the hands of ſuch as were not only
aliens, but enemies. * . . - - - -
4. “If he will not hear #he church, will not ſtand to their award, but
perfiſts in the wrong he has done thee, and proceeds to do thee further
wrong, let him be to thee as a heathen man, and a publican ; take the
benefit of the law againſt him, but let that always be the laſt remedy;
appeal not to the courts of juſtice till thou haſt firſt tried all other means
to compromiſe the matter in variance. Or thou mayeſt, if thou wilt,
break off thy friendſhip and familiarity with him; though thou muſt by
no means ſtudy revenge, yet thou mayeſt chooſe whether thou wilt have
any dealings with him, at leaſt, in ſuch a way as may give him an oppor-
tunity of doing the like again. Thou wouldeſt have healed him,
wouldeſt have preſerved his friendſhip, but he would not, and ſo has for-
it is my own. -
“ II. Let us apply it to ſcandalous fins, which are an offence to the
little ones, of bad example to thoſe that are weak and pliable, and of
great grief to thoſe that are weak and timorous. Chriſt, having taught
| us to indulge the weakneſs of our brethren, here cautions us not to in-
dulge their wickedneſs under pretence of that. Chriſt, deſigning to erect
a church for himſelf in the world, here took care for the preſervation,
1. Of its purity, that it might have an expulfive faculty, a power to
cleanſe and clear itſelf, like a fountain of living waters, which is neceſſary
as long as the net of the goſpel brings up both good fiſh and bad. 2. Of
its peace and order, that every member may know his place and duty,
and the purity of it may be preſerved in a regular way and not tumultu-
ouſly. Now let us ſee,
(1.) What is the caſe ſuppoſed : If thy brother treſpaſs against thee.
[1..] “ The offender is a brother, one that is in chriſtian communion,
that is baptized, that hears the word, and prays with thee, with whom
thou joineſt in the worſhip of God, ſtatedly or occaſionally. Note,
Church-diſcipline is for church-members. Them that are without God
judges, 1 Cor. 5. 12, 13. When any treſpaſs is done againſt us, it is
good to remember that the treſpaſſer is a brother, which furniſhes us
with a qualifying confideration. [2.] “The offence is a treſpaſs againſt
thee; if thy brother fin againſt thee, (ſo the word is,) if he do any
thing which is offenſive to thee as a chriſtian.” Note, A groſs fin
againſt God, is a treſpaſs againſt his people, who have a true con-
cern for his honour. Chriſt and believers have twiſted intereſts ;
what is done againſt them, Chriſt takes as done againſt himſelf; and
what is done againſt him, they cannot but take as done againſt them-.
ſelves. The reproaches of them that reproached thee are fallen upon me,
Pſ. 69. 9. -
(2.) What is to be done in this caſe. We have here, -
[1..] The rules preſcribed, v. 15.17. Proceed in this method :
Firſt, “Go and tell him his fault between thee and him alone. Do not
ſtay till he comes to thee, but go to him, as the phyſician viſits the
patient, and the ſhepherd goes after the loſt ſheep.” Note, We ſhould
think no pains too much to take for the recovering of a finner to re-
pentance. “Tell him his fault, remind him of what he has done, and of
the evil of it, ſhew him his abominations.” Note, People are loath to
ſee their faults, and have need to be told of them. Though the fact is
plain, and the fault too, yet they muſt be put together with applica-
tion. Great fins often amuſe conſcience, and for the preſent ſtupify
David’s own
heart ſmote him, when he had cut off Saul’s ſkirt, and when he had
numbered the people; but (which is very ſtrange) we do not find that
it ſmote him in the matter of Uriah, till Nathan told him, Thou art the
7?? (.72, - • * , , ..
“Tell him his fault, Asafoy &vröy—argue the caſe with him ; (ſo the
word fignifies ;) tº and do it with reaſon and argument, not with paſſion.”
Where the fault is plain and great, the perſon proper for us to deal with,
and we have an opportunity for it, and there is no apparent danger of
doing more hurt than good, we muſt with meekneſs and faithfulneſs tell
eople of what is amiſs in them. Chriſtian reproof is an ordinance of
Chriſt for the bringing of finners to repentance, and muſt be managed as
an ordinance. “Let the reproof be private, between thee and him
alone; that it may appear you ſeek not his reproach, but his repent-
ance.” Note, It is a good rule, which ſhould-ordinarily be obſerved
among chriſtians, not to *; our brethren’s faults to others, till we
- I
i
ST. MATTHEw, xviii.
have firſt ſpoken of them to themſelves; this would make leſ, reproach-
ing and more reproving ; that is, leſs fin committed, and more duty done.
It will be likely to work upon an offender, when he ſees his reprover con-
perned not only for his ſalvation, in telling him his fault, but for his re-
utation, in telling him of it privately. * - -
“If he ſhall hear thee,” that is, “ heed thee, if he be wrought upon
by the reproof, it is well, thou haft gained thy brother ; thou haſt helped
to ſave him from fin and ruin, and it will be thy credit and comfort,”
James 5, 19, 20. Note, The converting of a ſoul is the winning of that
ſoul; (Prov. 11. 30.) and we ſhould covet it, and labour after it, as
gain to us ; and if the loſs of a ſoul be a great loſs, the gain of a ſoul is
fure no ſmall gain. * * -
Secondly, If that doth not prevail, then take with thee one or two more, |
v. 16. Note, We muſt not be weary of well-doing, though we ſee not
'preſently the good ſucceſs of it. “If he will not hear thee, yet do not
give him up as in a deſperate caſe; ſay not, It will be to no purpoſe to
deal with him any further; but go on in the uſe of other means; even |
thoſe that harden their necks, muſt be often reproved, and thoſe that op-
poſe themſelves, inſtructed in meekneſs.” In work of this kind we muſt
travail in birth again ; (Gal. 4. 19.) and it is after many pains and
throes that the child is born. *- -
“Take with thee one or two more ; 1. To aſſiſt thee; they may ſpeak
forme pertinent convincing word which thou didſt not think of, and may
manage the matter with more prudence than thou didſt.” Note, Chriſ-
tians ſhould ſee their need of help in doing good, and pray in the aid
one of another; as in other things, ſo in giving reproofs, that the duty
may be done, and may be done well. 2. “To affect him ; he will be
the more likely to be humbled for his fault, when he ſees it witneſſed
againſt by two or three.” Deut. 19. 15. Note, Thoſe ſhould think it
high time to repent and reform, who ſee their miſcondućt become a
general offence and ſcandal. Though in ſuch a world as this it is rare
to find one good whom all men ſpeak, well of, yet it is more rare to find
one good whom all men ſpeak ill of 3. “To be witneſſes of his con-
dućt, in caſe the matter ſhould afterward be brought before the church.”
None ſhould come under the cenſure of the church as obſtinate and con-
tumacious, till it be very well proved that they are ſo. -
Thirdly, if he neglect to hear them, and will not be humbled, then tell
it the church, v. 17. There are ſome ſtubborn ſpirits to whom the like-
lieſt means of convićtion prove ineffectual; yet ſuch muſt not be given
over as incurable, but let the matter be made more public, and further
help called in. Note, 1. Private admonitions muſt always go before
public cenſures; if gentler methods will do the work, thoſe that are
more rough and ſevere muſt not be uſed, Tit. 3. 10. Thoſe that will
be reaſoned out of their fins, need not be ſhamed out of them. Let
God’s work be done effectually, but with as little noiſe as may be ; his
kingdom comes with power, but not with obſervation. … But, 2. Where
rivate admonition does not prevail, there public cenſure muſt take place.
The church muſt receive the complaints of the offended, and rebuke the
fins of the offenders, and judge between them, after an impartial inquiry
made into the merits of the cauſe. - " -
Tell it to the church. It is a thouſand pities that this appointment of
Chriſt, which was deſigned to end differences, and remove offences, ſhould
itſelf be ſo much a matter Öf debate, and occaſion differences and offences,
through the corruption of men’s hearts. What church muſt be told—
is the great queſtion ; The civil magiſtrate, ſay ſome; The Jewiſh ſan-
hedrim then in being, ſay others; but by what follows, (v. 18.) it is
plain that he means a chriſtian-church, which, though not yet formed,
was now in the embryo. “ Tell it the church, that particular church, in
the communion of which the offender lives ; make the matter known
to thoſe of that congregation, who are by conſent appointed to receive
informations of that kind. Tell it to the guides and governors of the
church, the miniſter or miniſters, the elders or deacons, or (if ſuch the
conſtitution of the ſociety be) tell it to the repreſentatives or heads of
the congregation, or to all the members of it ; let them examine the
matter, and if they find the complaint frivolous and groundleſs, let them
rebuke the complainant ; if they find it juſt, let them rebuke the offen-
der, and call him to repentance, and this will be likely to put an edge
and an efficacy upon the reproof, becauſe given,” 1. “With greater
ſolemnity,” and, 2. “With greater authority.” It is an awful thing
to receive a reproof from a church, from a miniſter, a reprover by office;
and therefore it is the more regarded by ſuch as pay any deference to
an inſtitution of Chriſt and his ambaſſadors. -
Fourthly, “If he neglect to hear the church, if he ſlight the admonition,
| ſaid, and done by himſelf.
and will neither be aſhamed of his faults, nor amend them, let him be unto
ſº -
The Removal of Offences.
thee as a heathen man and & publican ; let him becaſt out of the com-
munion of the church, ſecluded from ſpecial ordinances, degraded from
the dignity of a church-member, let him be put under diſgrace, and let.
the members of the ſociety be warned to withdraw from him, that he
may be aſhamed of his fin, and they may not be infected by it, or made
chargeable with it.” Thoſe who put contempt on the orders and rules
of a ſociety, and bring reproach upon it, forfeit the honours and privi-
leges of it, and are juſtly laid afide till they repent and ſubmit, and re-
concile themſelves to it again. Chriſt has appointed this method for the
vindicating of the church’s honour, the preſerving of its purity, and the
convićtion and reformation of thoſe that are ſcandalous. But obſerve,
he doth not ſay,”“I,et him be to thee as a devil or damned ſpirit, as .
one whoſe caſe is deſperate,” but, “as a heathen and a publican, as one
in a capacity of being reſtored and received in again. Count him not as
an enemy, but admoniſh him as a brother.” The directions given to
the church of Corinth concerning the inceſtuous perſon, agree with the
rules here; he muſt be taken away from among them, (1 Cor. 5. 2.) . .
muſt be delivered to Satan ; for if he be caſt out of Chriſt’s kingdom, he
is looked upon as belonging to Satan’s kingdom ; they muſt not kee
company with him, v. 11, 13. But when by this he is humbled, and
claimed, he muſt be welcomed into communion again, and all ſhall be well.
[2.] Here is a warrant figned for the ratification of all the church’s
proceedings according to theſe rules, v. 18. What was ſaid before to
Peter, is here ſaid to all the diſciples, and in them to all the faithful of.
fice-bearers in the church, to the world’s end. While miniſters preach
the word of Chriſt faithfully, and in their government of the church
ſtrictly adhere to his laws (clave non errante—the key not turning the
wrong way,) they may be aſſured that he will own them, and ſtand by
them, and will ratify what they ſay and do, ſo that it ſhall be taken as
He will own them, - -
First, In their ſentence of ſuſpenſion ; l; hatſoever ye shall bind on
earth, shall be bound in heaven. If the cenſures of the church duly fol-
low the inſtitution of Chriſt, his judgments will follow the cenſures of
the church, his ſpiritual judgments, which are the foreſt of all other,
ſuch as the rejected Jews fell under. (Rom. 11. 8.) aſpirit of ſlumber;
for Chriſt ºil not ſuffer his own ordinances to be trampled upon, but
will ſay amen to the righteous ſentences which the church paſſes on ob-
ſtimate offenders. How light ſoever proud ſcorners may make of the
cenſures of the church, let them know that they are confirmed in the
court of heaven; and it is in vain for them to appeal to that court, for
judgment is there already given againſt them. They that are ſhut out
from the congregation of the righteous now, ſhall not stand in it in the
reat day, Pſ. 1. 5. Chriſt will not own thoſe as his, nor receive them
to himſelf, whom the church has duly delivered to Satan ; but if through
error or envy the cenſure of the church be unjuſt, Chriſt will graciouſly
find thoſe who are ſo caſt out, John 9. 34, 35.
Secondly, In their ſentence of abſolution ; Whatſoever ye shall looſe one
earth, shall be looſed in heaven. . Note, 1. No church cenſures bind ſo
faſt, but that, upon the ſinner’s repentance and reformation, they may
and muſt be looſed again. Sufficient is the puniſhment which has at-
tained its end, and the offender muſt then be forgiven and comforted,
2 Cor. 2. 6. There is no unpaſſable gulf fixed but that between hell
and heaven. 2. Thoſe who, upon their repentance, are received by the
church into communion again, may take the comfort of their abſolution
in heaven, if their hearts be upright with God. As ſuſpenſion is for
the terror of the obſtinate, ſo abſolution is for the eneouragement of the
penitent. St. Paul ſpeaks in the perſon of Chriſt, when he faith, T.
whom ye forgive anything, I forgive alſo, 2 Cor. 2. 13. - **
Now it is a great honour which Chriſt here puts upon the church, that
he will condeſcend not only to take cognizance of their ſentences, but to
confirm them ; and in the following verſes we have two things laid down
as the ground of this. . . . -
(1.) God’s readineſs to anſwer the church’s prayers ; (v. 19.) I.
two of you shall agree harmoniouſly, toºtching any thing that they shall qſk,
it shall be done for them. Apply this, ... - -
[1..] In general, to all the requeſts of the faithful praying ſeed of
Jacob ; they ſhall not ſeek God’s face in vain. Many promiſes we have
in ſcripture of a gracious anſwer to the prayers of faith, but this gives a
particular encouragement to joint-prayer; “the requeſts which two of
you agree in, much more which many agree in.” No law of heaveri
limits the number of petitioners. Note, Chriſt has been pleaſed to put
| an honour upon, and to allow a ſpecial efficacy in, the joint-prayers of
the faithful, and the common ſupplications they make to God. If they
join in the ſame prayer, if they meet by appointment to come together
* * *
Chriſtian worſhippers encouraged. *
ST. MATTHEW, XVIII.
to the throne of grace on ſome ſpecial errand, or, though at a diſtance,
agree in ſome particular matter of prayer, they ſhall ſpeed well. Beſide
the general regard God has to the prayers of the ſaints, he is particularly
pleaſed with their union and communion in thoſe prayers. See 2-Chron.
5. 13. Aćts 4, 31. . . . . \ * - . .
[2.]. In particular, to thoſe requeſts that are put up to God about
binding and loofing; to which this promiſe ſeems more eſpecially to re-
fer. Obſerve, First, That the power of church-diſcipline is not here
lodged in the hand of a fingle perſon, but two, at leaſt, are ſuppoſed to
be concerned in it. . When the inceſtuous Corinthian was to be caſt out,
the church was gathered together, (1 Cor. 5. 4.) and it was a puniſh-
ment inflićted of many, 2 Cor. 2.6. In an affair of "ſuch importance,
two are better than one, and in the multitude of counſellors there is ſafety.
Secondly, It is good to ſee thoſe who have the management of church-
diſcipline, agreeing in it. Heats and animoſities among them whoſe
work it is to remove offences, will be the greateſt offence of all. Thirdly,
Prayer muſt evermore go along with church-diſcipline. Paſs no fen-
tence, which you cannot in faith aſk God to confirm. The binding and
loofing ſpoken of, (ch. 16. 19.) was done by preaching, this by pray:
ing. Thus the whole power of goſpel-miniſters is reſolved into the word
and prayer, to which they muſt wholly give themſelves.
God, from him you ſhall obtain it.” Prayer muſt go along with all our
endeavours for the converſion of finners; ſee James 5, 16.
The unanimous petitions of the church of God, for the ratification of
their juſt cenſures, ſhall be heard in heaven, and obtain an anſwer; “It
shall be done, it ſhall be bound and looſed in heaven; God will ſet his
fiat to the appeals and applications you make to him.” If Chriſt (who
here ſpeaks as one having authority) ſay, “It ſhall be done,” we may
be aſſured that it is done, though we ſee not the effect in the way that
we look for it. God doth eſpecially own and accept us, when we are
praying for thoſe that have offended him and us. The Lord turned the
captivity of Job, not when he prayed for himſelf, but when he prayed
for his friends who had treſpaſſed againſt him. - f
(2.), The preſence of Chriſt in the aſſemblies of chriſtians, v. 20.
Every believer has the preſence of Chriſt with him ; but the promiſe
here refers to the meetings where two or three are gathered in his name,
not only for diſcipline, but for religious worſhip, or any ačt of chriſtian
communion. Aſſemblies of chriſtians for holy purpoſes are hereby ap-
pointed, direéted and encouraged. --
[1..] They are hereby appointed; the church of Chriſt in the world
exiſts moſt viſibly in religious aſſemblies ; it is the will of Chriſt that
theſe ſhould be ſet up, and kept up, for the honour of God, the edifica-
tion of men, and the preſerving of a face of religion upon the world.
When God intends ſpecial anſwers to prayer, he calls for a ſolemn aſ-
fembly, Joel 2. 15, 16. If there be no liberty and opportunity for large
and numerous aſſemblies, yet then it is the will of God that two or three
ſhould gather together, to ſhew their good-will to the great congrega-
tion. Note, When we cannot do what we would in religion, we muſt
do as we can, and God will accept us.. - -
[2.] They are hereby dire&ted to gather together in Chriſt’s name.
Tn the exerciſe of church-diſcipline, they muſt come together in the name
9f Christ, I Cor. 5. 4. That name gives to what they do, an authority
on earth, and an acceptableneſs in heaven. In meeting for worſhip, we
muſt have an eye to Chriſt; muſt come together by virtue of his war-
rant and appointment, in token of our relation to him, profeſſing, faith
in him, and in communion with all that in every place call upon him. |
When we come together; to worſhip God in a dependence upon the
Spirit and grace of Chriſt as Mediator for aſſiſtance, and upon his merit
and righteouſneſs as Mediator for acceptance, having an ačtual regard to
him as our Way to the Father, and our Advocate with the Father, then
we are met together in his name. - . . . . •
[3.] They are hereby encouraged with an aſſurance of the preſence
of Chriſt ; There am I in the midst of them. By his common preſence
he is in all places, as God ; but this is a promiſe of his ſpecial preſence.
Where his ſaints are, his ſančtuary is, and there he will dwell; it is his
reſt, (Pſ. 132. 14.). it is his walk; (Rev. 2. 1.) he is in the midſt of
them, to quicken and ſtrengthen them, to refreſh and comfort them, as
the ſun in the midſt of the univerſe. He is in the midſt of them, that is,
in their hearts ; it is a ſpiritual preſence, the preſence of Chriſt’s Spirit
with their ſpirits, that is here intended. There an I, not only I will be
there, but I am there ; as if he came firſt, is ready before them, they
ſhall find him there ; he repeated this promiſe at parting, (ch. 28. 20.)
He doth not
ſay, “If you ſhall agree to ſentence and decree a thing, it ſhall be done ;” |
(as if miniſters were judges and lords ;) but, “If you agree to aſk it of |
Fourthly,
Lo, I am with yog always. Noté, The preſence of Chriſt in the affein.
blies of chriſtians is promiſed, and may in faith be prayed for and dé,
pended on ; There an I. This is equivalent to the Shechinah, or ſpe-
cial preſence of God in the tabernacle and temple of old, Exod. 40. 24.
|| 2 Chron. 5, 14. . . . - . . . . . . . . . . .
Though but two or three are met together, Chriſt is among them :
this is an encouragement to the meeting of a few, when it is either, First,
Of choice... Befide the ſecret worſhip performed by particular perſons,
and the public ſervices of the whole congregation, there may be occaſion
ſometimes for two or three to come together, either for mutual affiſtance ,
in conference, or joint aſſiſtance in prayer, not in contempt of public wor-
ſhip, but in concurrence, with it ; there Chriſt will be preſent. Or, Se:
condly, By conſtraint; when there are not more than two or three to
come together, or, if there be, they dare not, for fear of the Jews, yet
Chriſt will be in the midst of them ; for it is not the multitude, but the
faith and fincere devotion, of the worſhippers, that invites the prefence
of Chriſt; and though there be but two of three, the ſmalleſt number
that can be, yet, if Chriſt make one among them, who is the principal
one, their meeting is as honourable and comfortable as if they were twº
or three thouſand. . - . . . . - - * :
21. Then came Peter to him, and ſaid, Lord, how oft
ſhall my brother ſin againſt me, and I forgive him Till
ſeven times ; 22. Jeſus faith unto him, I ſay not unto
thee, Until ſeven times ; but, Until ſeventy times feverſ,
33. Therefore is the kingdom of heaven likened unto a
certain king which would take account of his ſervants.
24. And when he had begun to reckon, one was brought
unto him which owed him ten thouſand talents. 25. But
forasmuch as he had not to pay, his lord commanded him
to be fold, and his wife and children, and all that he had,
and payment to be made. 26. The ſervant therefore fell
| down, and worſhipped him, ſaying, Lord, have patience
with me, and I will pay thee all. 27. Then the lord of
that ſervant was moved with compaſſion, and looſed him,
and forgave him the debt. 28. But the ſame ſervant went
out, and found one of his fellow-ſervants, which owed him
a hundred pence: and he laid hands on him, and took him
by the throat, ſaying, Pay me that thou oweſt. 29. And
his fellow-ſervant fell down at his feet, and beſought him,
ſaying, Have patience with me, and I will pay thee all.
30. And he would not; but went and caſt him into pri-
ſon, till he ſhould pay the debt. 31. So when his fellow-
ſervants ſaw what was done, they were very ſorry, and
came and told unto their lord all that was done. 32. Then
his lord, after that he had called him, ſaid unto him, O
thou wicked ſervant, I forgave thee all thy debt, becauſe
thou deſiredſt me : 33. Shouldeſt not thou alſo have had
compaſſion on thy fellow-ſervant, even as I had pity on
thee 34. And his lord was wroth, and delivered him
to the tormentors, till he ſhould pay all that was due unto
him. 35. So likewiſe ſhall my heavenly Father do alſo
unto you, if ye from your hearts forgive not every one
his brother their treſpaſſes. . . - -
This part of the diſcourſe concerning offences, is certainly to be un-
derſtood of perſonal wrongs, which it is in our power to forgive. Now
obſerve, ‘. . * -
I. Peter’s queſtion concerning this matter ; (v. 21.) Lord, how oft
shall my brother tre/paſs against me, and I forgive him P Will it ſuffice to
do it ſeven times 2 * • - - . . .
1. He takes it for granted that he muſt forgive ; Chriſt had before
taught his diſciples this leſſon, (ch. 6, 14, 15.) and Peter has not for-
gotten it. He knows that he muſt not only not bear a grudge againſt
his brother, or meditate revenge, but be as good a friend as ever, and
forget the injury. r •
2. He thinks it a great matter, to forgive till ſeven times; he means
}
- 4. A
...< *, *. .
&
net ſeven times a day, as Chriſt ſaid, (Luke 17. 4.) but ſeven times in
his life ; ſuppoſing, that if a man had any way abuſed him ſeven times,
though he were ever ſo deſirous to be reconciled, he might then abandon
his ſociety, and have nömore to do with him. Perhaps Peter had an
eye to Prov. 24. 16. A just man fallelh ſeven times; or to the mention
of three tranſgreſſions, and four, which God would no more. paſs by,
Amos 2.1. Note, There is a proneneſs in our corrupt nature to ſtint
ourſelves in that which is good, and to be afraid of doing too much in
religion, particularly of forgiving too much, though we have ſo much
__II: Chriſt's direét, anſwer to Peter’s queſtion; I ſay not unto thee,
Intil ſeven times, (he never intended to ſet up any ſuch bounds,) but,
Wntil ſeventy times ſeven ; a certain number for an indefinite one, but a
great one. Note, It does not look well for us to keep count of the
offences done againſt us by our brethren. There is ſomething of ill-
nature, in ſcoring up the injuries we forgive, as if we would allow our-
ſelyes to be revenged when the meaſure is full. God keeps an account,
(Deut. 32.34.) becauſe he is the Judge, and vengeance is his ; but we
rºlift not, left we be found ſtepping into his throne. It is neceſſary to
the preſervation of peace, both within and without, to paſs by injuries,
without reckoning how often ; to forgive, and forget. God multiplies
his pardons, and fo ſhould we, Pſ. 78. 38, 40. It intimates that we
ſhould make it our conſtant praćtice, to forgive injuries, and ſhould ac-
cuſtom ourſelves to it till it becomes habitual. -
III. A further diſcourſe of our Saviour’s, by way of parable, to ſhew
the neceſſity of forgiving the injuries that are done to us. Parables are
of uſe, not only for the explaining of chriſtian doćtrines, but for the
Preſſing of chriſtian duties; for they make and leave an impreſſion. The
parable is a comment upon the fifth petition of the Lord's prayer, For-
give as our treſbºſſes, as we forgive them that treſpaſs against us. Thoſe,
and thoſe only, may expect to be forgiven of God, who forgive their
brethren. The parable repreſents the kingdom of heaven, that is, the
church, and the adminiſtration of the goſpel diſpenſation in it. The
church is God’s family, it is his court; there he dwells, there he rules.
God is our Maſter, his ſervants we are, at leaſt, in profeſſion and obliga-
tion. In general, the parable intimates how much provocation God fias
from his family on earth, and how untoward his ſervants are.
. There are three things in the parable, - •
1. The maſter’s wonderful clemency to his ſervant who was indebted
tº him ; he forgave him ten thouſand talents, out of pure compaſſion to
him, v. 23.27. * . . -
Whère obſerve,
...(?"). Every fin we commit, is a debt to God; not like a debt to an
equal, contracted by buying or borrowing, but to a ſuperior ; like a
debt to a prince when a recognizance is forfeited, or a penalty incurred
by a breach of the law or a breach of the peace; like the debt of a ſer.
yant to his maſter, by withholding his ſervice, waſting his lord’s goods,
breaking his indentures, and incurring the penalty. We are all debtors;
we owe ſatisfaction, and are liable to the proceſs of the law.
§ There is an account kept of theſe debts, and we muſt ſhortly be
reckoned with for them. This king would take account of his ſervants.
God new reckons with us by our own conſciences; conſcience is an au.
ditor for God in the ſoul, to call us to account, and to account with us.
One of the firſt queſtions that an awakened chriſtian aſks, is, How much
owest thou unto my Lord P And unleſs it be bribed, it will tell the
truth, and not write fifty for a hundred. There is another day of reck-
oning coming, when theſe accounts will be called over, -
or diſallowed, and nothing but the blood of Chriſt will balance the ac-
COurnt. w
(3-). The debt of fin is a very great debt; and ſome are more in debt,
by reaſon of fin, than others. When he bagan to reckon, one of the firſt
defaulters appeared to owe ten thouſand talents. There is no evading
the inquiries of divine juſtice, your fin will be ſure to find you out. The
debt was ten thouſand talents, a vaſt ſum, amounting by computation to .
one million eight hundred ſeventy-five thouſand pounds ſterling; a king’s
ranſom or a kingdom’s ſubſidy, more likely, than a ſervant’s debt; ſee
what our fins are ; [1..] For the heinouſneſs of their nature ; they are
talents, the greateſt denomination that ever was uſed in the account of
money or weight. Every fin is the load of a talent, a talent of lead, this
is wickedneſs, Zech. 5, 7,8. The truſts committed to us, as itewards of
the grace of God, are each of them a talent,
gold, and for every one of them buried, much more for every one of
them waſted, we are a talent in debt, and this raiſes the account. [2.]
sr. MATTHEw, XVIII.
!
|
| of his errors, or tell how oft he offends 2 Pſ. 19. 12.
(ch 25. 15.) a talent of |
For the vaſtneſs of their number; they are ten thouſand, a myriad, more
and either paſſed |
|
Forgiveneſs inculcated.

than the hairs on our head, Pſ. 40. 12. Who can underſtand the number
(4.) The debt of fin is ſo great, that we are not able to pay it ; He
| had not to pay. . Sinners are inſolvent debtors; the ſcripture, which con-
cludeth all under ſin, is a ſtatute of bankruptcy againſt us all. Silver
and gold would not pay our debt, Pſ. 49. 6, 7. Sacrifice and offering
| would not do it; our good works are but God’s work in us, and cannot
make ſatisfaction ; we are without ſtrength, and cannot help ourſelves.
(5.) If God ſhould deal with us in ſtrićt juſtice, we ſhould be con-
demned as inſolvent debtors, and God might exačt the debt by glorify-
ing himſelf in our utter ruin. Juſtice demands ſatisfaction, Currat lea:
—Let the ſentence of the law be executed. The ſervant had contraćted
this debt by his waſtefulneſs and wilfulneſs, and therefore might juſtly
be left to lie by it. His lord commanded him to be ſold, as a bond-ſlave
into the galleys, ſold to grind in the priſon-houſe ; his wife and children
to be ſold, and all that he had, and payment to be made. See here what
every fin deſerves; this is the wages of ſºn. [1..] To be ſold. Thoſe
that fell themſelves to work wickedneſs, muſt be ſold, to make ſatisfaction.
Captives to fin are captives to wrath. He that is ſold for a bond-ſlave,
is deprived of all his comforts, and has nothing left him but his life,
| that he may be ſenſible of his miſeries ; which is the caſe of damned
finners. [2.] Thus he would have payment to be made, that is ſome-
thing done towards it; though it is impoſſible that the ſale of one ſo
worthleſs ſhould amount to the payment of ſo, great a debt. By the
damnation of finners divine juſtice will be to etermity in the ſatisfying,
but never ſatisfied.
(6.) Convinced finners cannot but humble themſelves before God,
and pray for mercy. The ſervant, under this charge, and this doom, fell
down at the feet of his royal maſter, and worshipped him ; or, as ſome
copies read it, he beſòught him ; his addreſs was very ſubmiſfive and very
importunate; Have patience with me, and I will pay thee all, v. 26. The
ſervant knew before that he was ſo much in debt, and yet was under no
concern about it, till he was was called to an account. : Sinners are com-
monly careleſs about the pardon of their fins, till they come under the
arreſts of ſome awakening word, ſome ſtartling providence, or approach-
ing death, and then, Wherewith shall I come before the Lord 2 Mic. 6. 6.
How eaſily, how quickly, can God bring the proudeſt finner to his.
feet; Ahab to his ſackcloth, Manaſſeh to his prayers, Pharaoh to his
confeſſions, Judas to his reſtitution, Simon Magus to his ſupplication,
Belſhazzar and Felix to their tremblings. The ſtouteſt heart will fail,
when God ſets the fins in order before it. This ſervant doth not deny
the debt, nor ſeek evaſions, nor go about to abſcond. -
But, [1..] He begs time; Have patience with me. Patience and for-
bearance are a great favour, but it is folly to think that theſe alone will
ſave us; reprieves are not pardons. Many are borne with, who are not
thereby brought to repentance, (Rom. 2. 4.) and then their being borne
with does them no kindneſs. -
E2.] He promiſes payment; Have patience a while, and I will pay.
thee all. Note, It is the folly of many who are under convićtions of fin,
to imagine that they can make God ſatisfaction for the wrong they have
done him ; as thoſe who, like a compounding bankrupt, would diſcharge
the debt, by giving their firſt-born for their tranſgreſſion, (Mic. 6.7.)
who go about to establish their own righteouſneſs, Rom. 10. 3. He that
had nothing to pay, (v. 25.) fancied he could pay all. See how cloſe
| pride ſticks, even to awakened finners; they are convinced, but not
humbled. - -
(7.) The God of infinite mercy is very ready, out of pure compaſſion,
to forgive the fins of thoſe that humble themſelves before him; (v. 27.)
The lord of that ſervant, when he might juſtly have ruined him, merci-
| fully releaſed him ; and fince he could not be ſatisfied by the payment
of the debt, he would be glorified by the pardon of it. The ſervant’s.
prayer was, Have patience with me ; the matter’s grant is, a diſcharge in
full. Note, [F.] The pardon of fin is owing to the mercy of God, to
his tender mercy; (Luke 1, 77, 78.) He was moved with compaſſion.
God’s reaſons of mercy are fetched from within himſelf; he has mercy
becauſe he will have mercy. God looked with pity on mankind in gene-
ral, becauſe miſerable, and ſent his Son to be a Surety for them ; he looks
with pity on particular penitents, becauſe ſenſible of their miſery, (their
hearts broken and contrite,) and accepts them in the Beloved. [2.]
There is, forgiveneſs with God for the greateſt fins, if they be repented
of. Though the debt was vaſtly great, he forgave it all, v. 32. Though
our fins be very numerous and very heinous, yet, upon goſpel-terms, they
may be pardoned. [3.] The forgiving of the debt is the loofing of the
debtor; He loºſed him. The obligation is cancelled, the judgment
The Cruel Creditor puniſhed.

vacated; we never walk at liberty till our fins are forgiven. But obſerve,
Though he diſcharged him from the penalty as a debtor, he did not diſ-
charge him from his duty as a ſervant. The pardon of fin doth not
ſlacken, but ſtrengthen, onr obligations to obedience; and we muſt
reckon it a favour that God is pleaſed to continue ſuch waſteful ſervants |
as we have been, in ſuch a gainful ſervice as his is, and ſhould therefore
deliver us, that we might ſer
thou hºſt looſed my &onds. . - -
2. The ſervant’s unreaſonable ſeverity toward his fellow-ſervant, not-
withſtanding his lord’s clemency toward him, v. 28.30. This repre-
ſents the fin of thoſe who, though they are not unjuſt in demanding that
which is not their own, yet are rigorous and unmerciful in demanding
that which is their own, to the utmoſt of right, which ſometimes
proves a real wrong. Summum jus ſumma injuria—Push a claim to an
extremity, and it becomes a wrong. To exact ſatisfaction for debts of
injury, which tend neither to reparation nor to the public good, but
purely for revenge, though the law may allow it, in terrorem—in order
to ſtrike terror, and for the hardneſs of men’s hearts, yet favours not of
a chriſtian ſpirit. To ſue for money-debts, when the debtor cannot poſ-
fibly pay them, and ſo let him periſh in priſon, argues a greater love of
money, and a leſs love of our neighbour, than we ought to have, Neh. |
5. 7.
See here, (1
with the ten thouſand talents which his lord forgave him; He owed him
a hundred pence, about three pounds and half a crown of our money.
Note, Offences done to men are nothing to thoſe which are committed
againſt God. Diſhonours done to a man like ourſelves, are but as pence,
imotes, gnats ; but diſhonours, done to God, are as talents, beams, camels.
Not that therefore we may make light of wronging our neighbour, for
that is alſo a fin againſt God; but therefore we ſhould make light of our
neighbour’s wronging us, and not aggravate it, or ſtudy revenge. Da-
vid was unconcerned at the indignities done to him ; I, as a deaf man,
heard not ; but laid much to heart the fins committed againſt God; for
them, rivers of tears ran down his eyes.
(2.) How ſevere the demand was ; He laid hands on him, and took
him by the throat. Proud and angry men think, if the matter of their de-
mand be juſt, that will bear them out, though the manner of it be ever
fo cruel and unmerciful ; but it will not hold. What needed all this
violence 2 The debt might have been demanded without taking the
debtor by the throat; without ſending for a writ, or ſetting the bailiff
upon him. How lordly is this man’s carriage, and yet how baſe and
ſervile is his ſpirit ! If he had been himſelf going to priſon for his debt
ve him, Luke 1.74. I am thy ſervant, for
.) How ſmall the debt was, how very ſmall, compared
to his lord, his occaſions would have been ſo preſfing, that he might have
had ſome pretence for going to this extremity in requiring his own ; but |
{requently pride and malice prevail more to make men ſevere than the
moſt urgent neceſſity would do. -
(3.) How ſubmiſſive the debtor was ; His fellow ſervant, though his
equal, yet knowing how much he lay at his mercy, fell down at his feet,
and humbled himſelf to him for this trifling debt, as mach as he did to
his lord for that great debt; for the borrower is ſervant to the lender,
Prov. 22. 7. Note, Thoſe who cannot pay their debts, ought to be
very reſpectful to their creditors, and not only give them good words,
but do them all the good offices they poſſibly can : they muſt not be
angry at thoſe who claim their own, nor ſpeak ill of them for it, no, not
though they do it in a rigorous manner, but in that caſe leave it to God
to plead their cauſe. The poor man’s requeſt is, Have patience with me :
he honeſtly confeſſes the debt, and puts not his creditor to the charge of
proving it, only begs time. Note, Forbearance, though it be no ac-
quittance, is ſometimes a piece of needful and laudable charity. As we
muſt not be hard, ſo we muſt not be haſty, in our demands, but think
how long God bears with us. -
(4.) How implacable and furious the creditor was ; (v. 30.) He
would not have patience with him, would not hearken to his fair promiſe,
but without mercy cast him into priſon. How inſolently did he trample
upon one as good as himſelf, that ſubmitted to him How cruelly did
he uſe one that had done him no harm, and though it would be no ad-
vantage to himſelf!. In this, as in a glaſs, unmerciful creditors may ſee
their own faces, who take pleaſure in nothing more than to ſwallow up
and deſtroy, (2 Sam. 20. 19.) and glory in having their poor debtor’s
bones. -
(5.) How much concerned the reſt of the ſervants were ; They were
very ſorry, (v. 31.) ſorry for the creditor’s cruelty, and for the debtor's
calamity. Note, The fins and ſufferings of our fellow-ſervants ſhould
be matter of grief and trouble to us. It is ſad that any of our brethren
Vol. IV. No. 77. . *
| memn.
ſhould either make themſelves beaſts of prey, by cruelty and barbarity;
| or be made beaſts of ſlavery, by the inhumaºuſage of thoſe who have
power over them. To ſee a ...; like a bear or
trampled on like a worm, cannot but occaſion gºat regret to all that
have any jealouſy for the honour either of their-nature or of their reli-
gion. See with what eye Solomon looked both upon the tears of the
oppreſſed, and the power of the oppreſſors, Eccl. 4.1. -
6.) How the notice of it was brought to the maſter; They came, and
told their lord. They durſt not reprove their fellow-ſervant for it, he
was ſo unreaſonable and outrageous; (Let a bear robbed of her whelps
meet a man, rather than ſuch a fool in his folly ;) but they went to their
lord, and befought him to appear for the oppreſſed againſt the oppreſſor.
Note, That which gives us occaſion for ſorrow, ſhould give us occaſion
for prayer. Let our complaints both of the wickedneſs of the wicked
and of the afflićtions of the afflićted, be brought to God, and left with
him. t - - - t
3. The maſter's juſt reſentment of the cruelty his ſervant was guilty
of. If the ſervant took it ſo ill, much more would the maſter, whoſe
compaſſions are infinitely above our's. Now obſerve here,
(1.) How he reproved his ſervant’s cruelty; (v. 32, 33.) 0 thou
wicked ſervant. Note, Unmercifulneſs is wickedneſs, it is great wicked-
neſs. [1..] He upbraids him with the mercy he had found with his
maſter; I forgave thee all that debt. Thoſe that will uſe God’s favours,
ſhall never be upbraided with them, but thoſe that abuſe them, may ex-
pećt it, ch. 11. 20. Confider, It was all that debt, that great debt.
Note, The greatneſs of fin magnifies the riches of pardoning mercy.:
we ſhould think how much has been forgiven us, Luke 7. 47. [2.] He
thence ſhews him the obligation he was under to be merciful to his fel-
low-ſervant; Shouldeſt not thou alſo have had compaſſion on thy fellow-
ſervant, even as I had pity on thee P Note,. It is juſtly expected, that ſuch
as have received mercy, ſhould ſhew mercy. Dat, ille veniam facile, cui
venia gſt opus—He who needs forgiveneſs, eqftly beſtows it. Senec. Aga-
He ſhews him, First, That he ſhould have been more compaſ-
fionate to the diſtreſs of his fellow-ſervant, becauſe he had himſelf ex-
perienced the ſame diſtreſs. What we have had the feeling of our-
| ſelves, we can the better have the fellow-feeling of with our brethren.
The Iſraelites know the heart of a stranger, for they were strangers; and
this ſervant ſhould have better known the heart of an arreſted debtor,
than to have been thus hard upon ſuch a one. Secondly, That he ſhould
have been more comformable to the example of his maſter’s tenderneſs,
having himſelf experienced it, ſo much to his advantage. Note, The
comfortable ſenſe of pardoning mercy tends much to the diſpoſing of
our hearts to forgive our brethren. It was in the cloſe of the day of
atonement, that the jubilee-trumpet ſounded a releaſe of debts : (Lev.
25. 9.) for we muſt have compaſſion on our brethren, as God has
O II llS. - • ‘v - B -
(2.) How he revoked his pardon, and cancelled the acquittance, ſo
that the judgment againſt him revived; (v. 34.) He delivered him to
the tormentors, till he should pay all that was due unto him. Though the
wickedneſs was very great, his lord laid upon him no other puniſhment
than the payment of his own debt. Note, Thoſe that will not come up
to the terms of the goſpel, need be no more miſerable than to be left
open to the law, and to let that have its courſe againſt them. See how
the puniſhment anſwers the fin; he that would not forgive, ſhall not be
forgiven; He delivered him to the tormentors ; the utmoſt he could do
to his fellow-ſervant, was but to caſt him into priſon, but he was him-
ſelf delivered to the tormentors. Note, The power of God’s wrath to
ruin us, goes far beyond the utmoſt extent of any creature’s ſtrength and
wrath. The reproaches and terrors of his own conſcience would be his
tormentors, for that is a worm that dies not ; devils, the executioners of
God’s wrath, that are finners’ tempters now, will be their tormentors.
for ever. He was ſent to Bridewell till he ſhould pay all. Note, Our
debts to God are never compounded; either all is forgiven or all is ex-
aćted ; glorified ſaints in heaven are pardoned all, through Chriſt’s com-
plete ſatisfaction ; damned finners in hell are paying all, that is, are
puniſhed for all. The offence done to God by fin, is in point of honour,
which cannot be compounded for without ſuch a diminution as the caſe
will by no means admit, and therefore, ſome way or other, by the finner
or by his ſurety, it muſt be ſatisfied. º .
Laſily, Here is the application of the whole parable; (v. 35.) So like-
wiſe ſhall my heavenly Father do unto you. The title Chriſt here gives
|
to God, was made uſe of, (v. 19.) in a comfortable promiſe ; It shall be
done for them of my Father which is in heaven ; here it is made uſe of in
a terrible threatening. If God’s government be fatherly, it follows
S s - - . .
• thence, that *:::::::: it does not therefore follow, that it is not
ſigorous, or that under his government we muſt not be kept in awe by
the fear of the divine ºath. When we pray to God as our Father in
heaven, we are taugh
debtors. Obſerve here, 3. . . . . . . * , . * * *
1. The duty of forgiving; we muſt froń our hearts forgive. Note,
We do not forgive out offendin brother aright, nor acceptably, if we
TTHEW, Xī;
ºf aſk for ifieforgieńſ offins, as we forgive bur
do not forgive from the heart; for that is it that God looks at No.
imalice muſt be harboured there, or ill will to âny pèrſon, one or āū-
§ther; no projećts ºf revenge muſt be hatched there, ºr défilé of it; as
theré are in many who outwarāy appear peaceable and reconciled. Yet
this is #3t enough , we mu
Welfäß even of thoſe that have offended âs.
, 2. #. danger of not forgiving ; So ſhall joir heavěhly Fāther do.
(1.) This is not intended to teach is that Göd ſeverſes his pardoñstó
any, but that he denies them to thoſe thèt are unqualified for them, à&-
foſſing to the tenor of the goſpel; though, having ſeemed to be hum-
bléâ, like Ahab, they thought §. and others thought them, in
a pardoned ſtate, and th • 2 . r. º. 4 frv . . r. ºn tº 2 * .
tions enough we have in ſcripture, of the forfeiture of pardons, for chu-
tion to the preſumptuous; and yet we have ſecurity effough ºf the con-
tinuance of them, for comfort to thoſe that are fiñcete, but timorous;
that the one may fear, and the other may hope. Thoſe that do not
frºm the heart déſiré and endeavour the
ey made bold with the comfºrt of it. Intima-
|
- jörgive their brother's treſpaſſes, did never truly répéât of 'their own, nor
ever truly believe the goſpel; and therefore that which is taken away,
is only what they ſeemed io have, Luke 8, 18. (2.) This is intended to
teach us, that they shall have judgment without hiercy, that have shewed no
ºmercy, Jam. 2. 13. It is indiſpenſably neceſſary to #. and peace,
that we not only do justly, but love 'mercy. It is an eſſential part of that
religion, which is pure and undeftled befºre God and the Father, of that.
iſion from above, which is gentle, and eaſy to be entréated. Look how
they will anſwer it another #. who, though they bear the chriſtian
name, perfiſt in the moſt rigorous and unmerciful treatment of their
brethren, as if the ſtrióteſt laws of Chriſt might be diſpenſed with for the
every time they ſay the Lord's prayer.
CHAP. XIX.
in this chapter, we have, }. Čhrift changing his quarters, leaving Galilee,
and coming into the coaſts of Judea, v. i. 2. II. His diſpute with the
Phariſees about divorcé, and his 'diſcourſe with his diſciples upon occiſion
of it, v, 3.12. AII. The kind entertainment he gave to ſome little chil-
dré, which were brought to him, v, 13.15. IP. An account of what
paſſed between Christ and a hopeftil young gentleman that applied hin-
Jeff to him, v. 16.22, ...P. His diſcourſe with his diſciples upon that oc-
caſion, concerning the difficulty of the ſaliſation ºf thºſe that have much
in the world, and the certain'recompenſe of thoſe that leave till for Christ,
v. 23.30.
I. A ND it came to paſs, that when Jeſus had finiſhed
* A theſe ſayings, he departed from Galilee, and came
into the coaſts of Judea, Beyond Jordan: 2. And great
imultitudes followed him, and he héâled them there.
We have here an account of Chriſt’s removal. Obſerve,
1. He left Galilee. There he had been brought up, and had ſpent the
greateſt part of his life in that remºte deſpieable part of the country; it
was only upon occaſion of the feaſts, that he came up to Jeruſalem, and
manifested himſelf there; and, we may ſuppoſe, that, having no conſtant
reſidence there when he did come, his preaching and miracles were the
more obſervable and acceptable. But it was an inſtance of his humilia-
tion, and in this, as in other things, he appeared in a mean ſtate, that he
would go under the charaćter of a 'Galilean, a north-countryman, the
leaſt polite, and refined part of the nation. Moſt of Chriſt’s ſermons.
hitherto had been preached, and moſt of his miracles wrought, in Galilee;
but now, having jiniſhed theſe Jayings, he départed from Galilee, and it
was his final farewell ; for (unleſs his paſſing through the midſt of Samaria
and Galilee, Lüke 17, 11. was after this, which yet was but a viſit in
tranſitu—as he tºſſed through the Sountry), he never came to Galilee again
till after his rºut reštion, which, makes this tranſition very remárkable.
Chriſt did not take his leave of Galilee till he had done his work there,
and then he departed thence. Note, As Chriſt’s faithful miniſters áre
gratifying of their unbridled paſſions; and ſo they curfe 'themſelves
gathering of the people le.
beſt for us to follow him.
The Law of Divorce.
not taken out of the wbHil, ſo they are fibt removed from ahy place, tilt
they have finiſhed their teſtimony in that place, Rev. 11.7. This is very
coffifortable to thoſe that follow not their own humburs, but God's
providence; in their Peñowals, that, their ſayings ſhall be finiſhed before
they depart. And who would défire to continue any where longer than
| he has work to d6 for Göd there 2 .
2. He game into the coasts of Judea, beyond Jordan, that they might
have their day of viſitation as well as Galilee, for they alſo belonged to
the fast sheep ºf the houſe of Iſråd. But kill Chriſt kept to thoſe parts
of Canaån that lay towards other nations; Galilee is called Gaffee of
the Geitilās; and the Syrians dwelt beyond Jordan. Thus Chriſt in.
timated, that, While he kept within the confines of the Jewiſh nation, he
had his eye upon the Gentiles, and his goſpel was aiming and coming
toward them. . , \ . . . .
3. Great multitudes followed him. Where Shiloh is, there will the
The redeemed of the Lord are ſuch as fºllow
#: Lörb whitherſoever he goes, Rev. 14. 4. When Chriſt departs, it is
It was a piece of reſpect to Chriſt, and yet
it was a continual trouble, to be thus crowed after, wherever he went ;
but he ſought not his own eaſe, mor, confidering how mean and con-
temptible this fiób was, (as ſome would call thein,) his own honour
much, in the eye of the world ; he went about doing good; for ſo it fol.
lows, he healed then there. This ſhews what they followed him for, to
Wave their fick Healed; and they found him as able and ready to help
here, as he had been in Galilee; for, wherever this Sun of righteouſneſs
arºſe, it was with healing under his wings. He healed them there, be.
cauſe he would not have them follow him to Jeruſalem, left it, hould
give offence. He shall not strive, nor cry. - :
8. The Phari
ſees alſo came unto him, tempting him,
and ſaying unto him, Is it lawful for a man to put away his
wife for every cauſe? 4. And he anſwered and ſaid unto
them, Have ye not read, that he which made them at the
beginning, made them male and female? 5. And ſaid,
|For this cauſe ſhall a man leave father and mother, and
| ſhall cleave to his wife: and they twain ſhall be one fleſh.
6.Wherefore they are no more twain, but one fleſh.
What therefore God hath joined together, let not man
put aſunder, 7. They ſay unto him, Why did Moſes then
command to give a writing of divorcement, and to put
her away? 8. He ſaith unto them, Moſes, becauſe of the
hardneſs of your hearts, ſuffered you to put away your
wives: but from the beginning it was not ſo. 9. And I.
ſay unto you, Whoſoever ſhall put away his wife, except
it be for fornication, and ſhall marry another, committeth
adultery: and whoſo marrieth her which is put away,
doth commit adultery. , 10. His diſciples ſay unto him, if
the caſe of the man be ſo with his wife, it is not good to
marry. 11. But he ſaid unto them, All men cannot re-
ceive this faying, fave they to whom it is given. 12. For
there are ſome eunuchs, which were fo born from their
mothers’ womb : and there are ſome eunuchs, which were
made eunuchs of men ; and there be eunuchs, which
have made themſelves eunuchs for the kingdom of hea-
ven's ſake. He that is able to receive it, let him receive it.
We have here the law of Chriſt in the caſe of divorce, occaſioned, as
ſome other declarations of his will, by a diſpute with the Phariſees. ‘so.
patiently did he ‘endure the contradićtion of finners, that he turned it
into inſtrućtions to his own diſciples'! Obſerve here,
I. The caſe propoſed by the Pharifees; (v. 13.) Is it lawful for a
'man to put away'his wife 2. This they aſked, tempting him, not defiring.
to be taught by him. Some time ago he had, in Galilee, declared his
mind in this matter, againſt that which was the common pračtice ; (ch.
5. 31, 32.) and if he would, in like manner, declare himſelf now againſt
divorce, they would make uſe 6f it for the prejudicing and incenſing of
the people of this country againſt him, who would look with a jealous
eye upon Gie that attempted to cut them ſhort in a liberty they were
*

St. MATTHEw, xnc.
The Law of Divorce.
fond of. They hoped he would ſoſe himſelf in the affections of the
people as much by this as by any of his precepts. Or, the temptation |
might be deſigned thus ; if he ſhould ſay that divorces were not lawful,
they would refle&t upon him as an enemy to the law of Moſes, which al- |
lowed them ; if he ſhould ſay that they were, they would repreſent his
doćtrine as not having that perfeótion in it which was expe&ted in the
doćtrine of the Meſfiah ; fince, though divorces were tolerated, they were
looked upon by the ſtrićter ſort of people as not of good report. Some
think, that, though the law of Moſes did permit divorce, yet, in aſſign-
ing the juſt cauſes for it, there was a controverſy between the Phariſees
among themſelves, and they defired to know what Chriſt ſaid to it."
Matrimonial caſes have been numerous, and ſometimes intricate and per-
plexed ; made ſo, not by the law of God, but by the luſts and follies of
men ; and often in theſe caſes people reſolve, before they aſk, what they
will do. * * . . - -
Their queſtion is, Whether a man may put away his wifeforevery cauſe P
That it might be done for ſome cauſe, even for that of fornication, was
granted ; but may it be done, as now it commonly was done, by the looſer
fort of people, for every cauſe ; for any cauſe that a man ſhall think
fit to aſſign, though ever ſo frivolous; upon every diſlike or diſpleaſure ?
The toleration, in this caſe, permitted it, in caſe she found no favour in
his eyes, becauſe he hath found ſome uncleanneſs in her, Deut. 24. 1.
This they interpreted ſo largely as to make any diſguſt, though cauſe-
- . . | not to be put aſunder by any ordinance of man.
leſs, the ground of a divorce.
II. Chriſt’s anſwer to this queſtion; though it was propoſed to tempt
him, yet, being a caſe of conſcience, and a weighty one, he gave a full
anſwer to it, not a direét one, but an effectual one; laying down ſuch
principles as undemiably prove that ſuch arbitrary divorces as were then
in uſe, which made the matrimonial bond ſo very precarious, were by no
means lawful. Chriſt himſelf would not give the rule without a reaſoºl
inor lay down his judgment without ſcripture-proof to ſupport it. Now
his argument is this; “If huſband and wife are by the will and appoint-
ment of God joined together in the ſtrióteſt and cloſeſt union, then they
are not to be lightly, and upon every occaſion, ſeparated; if the knot be
£acred, it cannot be eaſily untied.” Now, to prove that there is ſuch a |
mniom between man and wife, he urges three things. -
1. The creation of Adam and Eve, concerning which he appeals to
their own knowledge of the ſcriptures; Have ye not read p It is ſome
advantage in arguing, to deal with thoſe that own, and have read, the
foriptures; 2^e have read (but have not confidered) that he which made
them at the beginning, made them male and female, Gen. 1. 27–5. 2. '
Note, It will be of great uſe to us, often to think of our creation, how
and by whom, what and for what, we were created. He made them male
and female, one female for one male; ſo that Adam could not divorce
'It likewiſe
intimated an inſeparable union between them ; Eve was a rib out of ||
Adam’s fide, ſo that he could not put her away, but he muſt put away
his wife, and take another, for there was no other to take.
a piece of himſelf, and contradićt the manife&t indications of her crea-
Ation.
read, he refers them to the original record, where it is obſervable, that,
though the reſt of the living creatures were made male and female, yet it
is not faid ſo concerning any of them, but only concerning mankind;
‘becauſe between man and woman the conjunétion is rational, and intended
for nobler purpoſes than merely the pleaſing of ſenſe-and the preſerving
of a feed; and it is therefore more cloſe and firm than that between male
and female among the brutes, who were not capable of being ſuch help-
meets for one anothersas Adam and Eve were. Hence the manner of
expreſſion is ſomewhat fingular, (Gen. 1. 27.) In the image of God.
created he him, male and female created he them; him and them are uſed
promiſcuouſly ; being one by creation before they were two, when they
became one again by marriage-covenant, that omeneſs could not but be
cloſer and indiſolvable.
2. The fundamental law of marriage, which is, that a man shall leave
Jäther and mother, and shall cleave to his wife, v. 5. The relation be-
tween huſband and wife is nearer than that between parents and children;
now, if the filial relation may not eaſily be violated, much leſs may the
marriage-union be broken. . -
parent abandon, his children, for any cauſe, for every cauſe 2 No, by no
means. Much leſs may a huſband put away his wife, betwixt whom,
though not by nature, yet by divine appointment, the relation is nearer,
and the bond of union ſtronger, than between parents and children; for
that is in a great meaſure ſuperſeded by marriage, when a man muſt
leave his parents, to cleave to his wife. See here the power of a divine
ânſtitution, that the reſult of it is a union ſtronger than that which reſults
from the higheſt obligations of nature.
º
Chriſt hints briefly at this, but in appealing to what they had
|
|
May a child deſert his parents, or may a | -
y P 2 ly a | away; better divorce them than do worſe, than that the altar ºf the Lord
3. The nature of the marriagº contraét; it is a union of perfoas ;
They tºugin shall be one flesh, ſet tº ſº. 6.0, they are no more twain, but
one flesh. A man’s children, arºßes of himſelf, but his wife is him-
ſelf. As the conjugal uáion is cloſer than tº between parents and
children, ſo it is in a manner equivalent to that between one member and
another in the natural body. As this is a reaſon why huſbands ſhould
|loye their wives, ſo it is a reaſon why they ſhould not put away their
wives ; for no man ever yet hated his own flesh, or cut it off, but naurishes
and cherishes it, and does all he can to preſerve it. They two ſhall be
one, therefore there muſt be but one wife ºf r-God made but one Eve -
for one Adam, Mal. 2. 15. . . . . . . . . . .
From hence be infers, What God hath ſued together, let not man put
aſunder. Note, (1.) Huſband and wºre of God’s joining together;
avićevésy—he hath yoked them together, ſo the word is, and it is very fig-
nificant. God himſelf inſtituted the relation between huſband and wife
in the ſtate of innocence. Marriage and the ſabbath are the moſt ancient
of divine ordinances. Though marriage be not peculiar to the church,
but common to the world, yet, being ſtamped with a divine inſtitution,
and here ratified by our Lord Jeſus, it ought to be managed after a
godly ſort, and ſºunctified by the word of God, and prayer. . A conſcienti-
ous regard to God in this ordinance, would have a good influence upon,
the duty, and conſequently upon the comfort, of the relation. (2.)
Huſband and wife, being joined together by the ordinance of God, are
Let not man put them
aſunder; not the huſband himſelf, or any one for him; not the magiſ-
trate, God never gave him authority to do it. . . The God of Iſrael hath
‘ſaid, that he haſ eth putling away, Mal. 2. 16. It is a"general rule,
that man muſt not go about to put aſunder what God hath joined together.
III. An obječtion ſtarted by the Phariſees againſt this ; an obječtion
not deſtitute of colour and plauſibility; (v. 7.) “Why did Moſes cam-
ºgive a writing of divorcement, in caſe a man did put away his
?”ºſe urged ſcripture-reaſon againſt divorce, they allege ſcripture-
authority for ºf Note, The ſeeming contradiótions that are in the word
of God, are great ſtumbling-blocks to men of comrupt minds. It is true,
Moſès was faithful to him that appointed him, and commanded nothing
but what he received from the Lord; but as to the thing itſelf, what they
call a command, was only an allawance, (Dent. 24. 1.) and deſigned
rather to reſtrain the exorbitances of it than to give countenance to the
thing itſelf. The Jewiſh doćtors themſelves.obſerve ſuch limitations in
that law, that it could not be done without great deliberation. A par-
ticular reaſon muſt be aſſigned, the bill, of divorce muſt be written, and,
as a judicial act, muſt have all the ſolemnities of a deed, executed and en-
rolled. It muſt be given into the hands of the wife herſelf, and (which
would oblige men, if they had any confideration in them, to confider)
they were expreſsly forbidden ever to come. together again. .
IV. Chriſt’s anſwer to this objećtion, in which, -
1. He reëtifies their miſtake concerning the law of Moſes; they
called it a command, Chriſt calls it but a permiſſion, a toleration. Carnal
hearts will take an ell if but an inch be given them. The law of Moſes,
in this caſe, was a political laws which God gave, as the Governor of
that people; and it was for reaſons of ſtate, that divorces were tolerated.
The ſtrićtneſs of the marriage-union being the reſult, not of a natural,
but of a poſitive, law, the wiſdom of God diſpenſed. with divorces in
ſome caſes, without any impeachmeat of his holineſs. . -
But Chriſt,tells them there was a reaſon for this toleration, not, all:for
their credit; It was becauſe of the hardneſs of your hearts, that you were
permitted to put away your wives. Moſes complained of the people of
Iſrael in, his time, that their hearts were hardened, (Deut. 2.6–31. 27 ..)
hardened againſt God; this is here meant of their being hardened againſt
their relations; they were generally violent and outrageous, which way
ſoever they took, both in their appetites, and in their paſſions ; and there-
fore if they had not been allowed to put away their wives, when they
had conceived a diſlike of them, they would have uſed them cruelly,
would have beaten and abuſed them, and perhaps have murdered them.
Note, There is not a greater piece of hard-heartedneſs in the world,
than for a man to be harſh. and ſevere with his own wife. The Jews, it
feems, were infamous for this, and therefore were allowed to put them
should be covered with tears, Mal. 2. 13. A little compliance to humour
a madman, or a man in a frenzy, may prevent a greater miſchief. Poſitive
laws may be diſpenſed with for the preſervation of the law of nature, for
Godwill have mercy, and not ſacrifice; but then thoſe are hard-hearted
Awretches, who have made it neceſſary; and none can wiſh to have the
liberty of divorce, without virtually owning the hardneſs of their hearts.







\
who lived then, but all theis ſeeds. Note, God not only ſees, but fore-
a fees, the hardneſs of men’s hearts; he ſuited both the ordinances and
providences of the Oldºſeſtament to the temper of that people, both in
terror. Further obſerve, The law of Moſes confidered the hardneſs of
men's hearts ; but the goſpel of Chriſt cures it; and his grace takes
dway the heart of stone, and gives a heart offlesh. By the law was the
knowledge of fin, but by the goſpel was the conqueſt of it.
" .2. He reduces them to the original inſtitution ; But from the begin-
ning it was not ſo. Note, Corruptions that are crept into any ordinance
of God, muſt be purged out by having recourſe to the primitive inſtitu- |
tion. If the copy be vicious ºf muſt be examined and corre&ted by the
original. Thus, when St. Pātī would redreſs the grievances in the
church of Corinth about the Lord’s ſupper, he appealed to the appoint-
ment, (1 Cor. 11, 23.) So and ſo I received from the Lord. Truth
was from the beginning ; we muſt therefore inquire for the good old way,
§: 6. 16.) and muſt reform, not by latter patterns, but by ancient
I UlleSs - * * *
and it agrees with what he ſaid before; (ch. 5. 32.) there it was ſaid in
preaching, here in diſpute, but it is the ſame, for Chriſt is conſtant to
himſelf. Now, in both theſe places, -
(1.) He allows divorce, in caſe of adultery; the reaſon of the law
againſt divorce being this, They two shall be one flesh. If the wife play
the harlot, and make herſelf one fleſh with an adulterer, the reaſon of the
law ceaſes, and ſo does the law. By the law of Moſes adultery was pu-
niſhed with death, Deut. 22. 22. Now our Saviour mitigates the rigour
of that, and appoints divorce to be the penalty.
ſtands this, not of adultery, but (becauſe our Saviour uſes the word Topvciz
Jornication) of uncleanneſs committed before marriage, but diſcovered
^.
afterward; becauſe, if it were committed after, it was a capital scrime,
- and there needed no divorce. - -
(2.) He diſallows it in all other caſes; Whoſºever pus away his wife,
except for fornication, and marries another, commits adultery. This is a
direct anſwer to their query, that it is not lawful. In this, as in other
things, goſpel-times are times of reformation, Heb. 9. 10. The law of
Chriſt tends to reinſtate man in his primitive integrity; the law of love,
conjugal love, is no new commandment, but was from the beginning.
If we conſider what miſchiefs to families and ſtates, what confuſions and
diſorders, would follow upon arbitrary divorces, we ſhall ſee how much
this law of Chriſt is for our benefit, and what a friend chriſtianity is to
our ſecular intereſts. -
The law of Moſes allowing divorce for the hardneſs of men's hearts,
and the law of Chriſt forbidding it, intimate, that chriſtians being under
a diſpenſation of love and liberty, tenderneſs of heart may juſtly be ex-
pećted among them, that they will not be hard-hearted, like Jews, for |
God has called us to peace. There will be no occaſion for divorces, if we
Jorbear one another, and forgive one another, in love, as thoſe that are,
and hope to be, forgiven, and have found God not forward to put us
away, Hſa. 50.1. No need of divorces, if huſbands love their wiees, and
wives be obedient to their huſbands, and they live together as heirs of the
grace of life; and theſe are the laws of Chriſt, ſuch as we find not in all
the law of Moſes. - - -
V. Here is a fuggeſtion of the diſciples againſt thislaw of Chriſt;(v. 10.)
If the caſe of a man be ſo with his wife, it is better not to marry. It ſeems,
the diſciples themſelves were loath to give up the liberty of divorce,
thinking it a good expedient for preſerving comfort in the married ſtate;
and therefore, like ſullen children, if they may not have what they would
have, they will throw away what they have. If they may not be al-
lowed to put away their wives when they pleaſe, they will have no wives |
| is beſt for our ſouls, and tends moſt to the preparing of us for, and the
at all ; though, from the beginning, when no divorce was allowed, God
ſaid, It is not good for man to be alone, and bleſſed them, pronounced them
bleſſed, who were thus ſtrićtly joined together; yet, unleſs they may
have a liberty of divorce, they think it is good for a man not to marry.
Note, 1. Corrupt nature is impatient of reſtraint, and would fain break
Chriſt’s bonds in ſunder, and have a liberty for its own luſts. 2. It is
a fooliſh peeviſh thing for men to abandon the comforts of this life, be-,
cauſe of the croſſes that are commonly woven in with them. As if we
muſt needs go out of the world, becauſe we have not every thing to our
mind in the world ; or muſt enter into no uſeful calling or condition, be-
cauſe it is made our duty to abide in it. No, whatever our condition is,
we muſt bring our minds to it, be thankful for its comforts, ſubmiſſive ||
to its croſſes, and, as God has done, ſet the one over against the other, and
make the beſt of that which is, Eccl. 7. 14. If the yoke of marriage
Obſerve, He ſaith, It is for the hardneſs ofČ. hearts, not only their's |
l: it, let him receive it.
3. He ſettles the point by an expreſs law; I ſay unto $you s (v. 9.).
Dr. Whitby under-
Chriſt's Tenderneſs to Children.
may not be thrown off at pleaſure, it does not follow that therefore we
muſt not come under it ; but therefore, when we do come under it, we
muſt reſolve to comport with it, by love, and meekneſs, and patience,
which will make divorce the moſt unneceſſary undefirable thing that
can be. . . - - - - - - -
VI. Chriſt’s anſwer to this ſuggeſtion, (v. 11, 12.) in which,
1. He allows it good for ſome not to marry ; He that is able to receive
Chriſt allowed what the diſciples ſaid, It is good not
to marry ; not as an obječtion againſt the prohibition of divorce, as they
intended it, but as giving them a rule, (perhaps no leſs unpleafing to
them,) that they who have the gift of continence, and are not under any
neceſſity of marrying, do beſt if they continue fingle; (1 Cor. 7: 1.)
for they that are unmarried, have opportunity, if they have but a heart
to care more for the things of the Lord, how they may pleaſe the Lord;
(1 Cor. 7. 32, 34.), being leſs encumbered with the cares of this life,
and having a greater vacancy of thought and time to mind better things.
The increaſe of grace is better than the increaſe of the family, and fel-
lowſhip with the Father and with his Son Jeſus Chriſt, is to be preferred
before any other fellowſhip. . -
2. He diſallows it, as utterly miſchievous, to forbid marriage, becauſe
all men cannot receive this ſaying ; indeed few can, and therefore the
croſſes of the married ſtate muſt be borne, rather than that men ſhould
run themſelves into temptation, to avoid them ; better marry than
burn. - . -
Chriſt here ſpeaks of a twofold unaptneſs to marriage: -
(1.) That which is a calamity by the providence of God; ſuch as
thoſe labour under, who are born eunuchs, or made ſo by men, who,
being incapable of anſwering one great end of marriage, ought not
to marry. But to that calamity let them oppoſe the opportunity
that there is in the fingle ſtate, of ſerving God better, to balance it.
(2.) That which is a virtue by the grace of God; ſuch is theirs who
have made themſelves eunuchs for the kingdom gſheaven’s ſake. This is
meant of an unaptneſs for marriage, not in body, (which ſome, through
miſtake of this ſcripture, have fooliſhly and wickedly brought upon them-
ſelves,) but in mind. Thoſe have thus made themſelves eunuchs, who
have attained a holy indifference to...all the delights of the married ſtate,
have a fixed reſolution, in the ſtrength of God’s grace, wholly to abſtain
from them ; and by faſting, and other inſtances of mortification, have
ſubdued all defires toward them. Theſe are they that can receive this
ſaying ; and yet theſe are not to bind themſelves by a vow that they will
never marry, only that, in the mind they are now in, they purpoſe not
to marry.
Now, [1..] This affection to the fingle ſtate muſt be given of God;
for none can receive it, ſave they to whom it is given. Note, Continence
is a ſpecial gift of God to ſome, and not to others; and when a man, in
the fingle ſtate, finds, by experience, that he has this gift, he may de-
termine with himſelf, and (as the apoſtle ſpeaks, 1 Cor. 7. 37.) ſtand
ſteadfaſt in his heart, having no neceſſity, but having power over his own
will, that he will keep himſelf ſo. But men, in this caſe, muſt take heed
left they boaſt of a falſe gift, Prov. 25. 14. -
[2.] The fingle ſtate muſt be choſen for the kingdom of heaven’s
ſake; in thoſe who reſolve never to marry, only that they may ſave
charges, or may gratify a moroſe ſelfiſh humour, or have a greater liberty
to ſerve other luſts and pleaſures, it is ſo far from being a virtue, that it
is an ill-natured vice; but when it is for religion’s ſake, not as in itſelf
a meritorious ačt, (which the papiſts make it,) but only as a means to
keep our minds more entire for, and more intent upon, the ſervices of re-
ligion, and, having no families to provide for, we may do the more in
works of charity, then it is approved and accepted of God. Note, That
condition is beſt for us, and to be choſen and ſtuck to accordingly, which
preſerving of us to, the kingdom of heaven.
13. Then were there brought unto him little children,
that he ſhould put his hands on them, and pray: and the
diſciples rebuked them. 14. But Jeſus ſaid, Suffer little
children, and forbid them not to come unto me: for of
ſuch is the kingdom of heaven. 15. And he laid his hands
on them, and departed thence.
We have here the welcome which Chriſt gave to ſome little children
that were brought to him. Obſerve, º
I. The faith of thoſe that brought them. How many they were, that
/

ST, MATTHEw, xix.,
The rich Ruler's Inquiry.
were brought, we are not told; but they were folittle as to be taken up
in arms, a year old, it may be or two at moſt. The account here given of
it, is, that there were brought unto him little children, that he should put
his hands on them, and pray, v. 13. -
guardians, or nurſes, that brought them ; and herein, 1. They teſtified
their reſpect to. Chriſt, and the value they had for his favour and bleſ.
ſing. Note, Thoſe who glorify Chriſt by coming to him themſelves,
fhould further glorify him by bringing all they have, or have influence
upon, to him likewiſe. Thus give him the honour of his unſearchable
riches of grace, his overflowing, never-failing fulneſs.' We cannot better
honour Chriſt than by making uſe of him. 2. They did a kindneſs to
their children, not doubting but they would fare the better, in this world
and the other, for the bleſfing and prayers of the Lord Jeſus, whom
they looked upon at leaſt as an extraordinary perſon, as a Prophet, if
not as a Prieſt and King ; and the bleſfings of ſuch were valued and de-
fired. Others brought their children to Chriſt, to be healed when they
were fick; but theſe children were under no preſent malady, only they
deſired a bleſfing for them. Note, It is a good thing when we come to -
Chriſt ourſelves, and bring our children to him, before we are driven to
him (as we ſay) by woe-need; not only to viſit him when we are in
trouble, but to addreſs ourſelves to him in a ſenſe of our general de-
pendence on him, and of the benefit we expe&t by him, this is pleaſing to
him. -
. . They defired that he would put his hands on them, and pray. Impo-
ſition of hands was a ceremony uſed, eſpecially in paternal bleſſing ;
Jacob uſed it when he bleſſed and adopted the ſons of Joſeph, Gen. 48.
14. It intimates ſomething of love and familiarity mixed with power
and authority, and beſpeaks an efficacy in the bleſfing. Whom Chriſt
prays for in heaven, he puts his hand upon by his Spirit. Note, (1.)
Little children may be brought to Chriſt as needing, and being capable
of receiving, bleſtiugs from him, and having an intereſt in his interceſſion.
(2.) Therefore they ſhould be brought to him. We cannot do better
for our children than to commit them to the Lord Jeſus, to be wrought
upon, and prayed for, by him.
is Chriſt only that can command the bleſfing.
tenanced the addreſs as vain and frivolous, and reproved them that made
it as impertinent and troubleſome.
ailed them; or, they thought he had toil enough with his other work,
and would not have him diverted from it; or, they thought if ſuch am.
addreſs as this were encouraged, all the country would bring their chil-
dren to him, and they ſhould never ſee an end of it. Note, It is well for
us, that Chriſt has more love and tenderneſs in him than the beſt of his
diſciples have.
If he do not break the bruiſed reed, we ſhould not. Thoſe that ſeek
unto Chriſt, muſt not think it ſtrange if they meet with oppoſition and ||
rebuke, even from good men, who think they know the mind of Chriſt
better than they do. -
III. The favour of our Lord Jeſus. See how he carried it here. .
1. He rebuked the diſciples; (v. 14.). Suffer little children, and forbid
them not ; and he reëtifies the miſtake they went upon.
kingdom of heaven. Note, (1.) The children of believing parents be-
long to the kingdom of heaven, and are members of the vifible church.
Of ſuch, not only of ſuch in diſpoſition and affection, (that might have
ſerved for a reaſon why doves or lambs ſhould be brought to him,) but
of ſuch, in age, is the kingdom of heaven ; to them pertain the privi-
leges of viſible church-memberſhip, as among the Jews of old. The pro-
ºmiſe is to you, and to your children. I will be a God to thee and thy ſeed.
(2.) That for this reaſon they are welcome to Chriſt, who is ready to
entertain thoſe who, when they cannot come themſelves, are brought to
him. And this, [1..] In reſpect to the little children themſelves, whom
he has upon all occaſions expreſſed a coneern for ; and who, having par-
ticipated of the malignant influences of the firſt Adam’s fin, muſt needs
ſhare in the riches of the ſecond Adam’s grace, elſe what would come of
the apoſtle’s parallel, 1 Cor. 15. 22. Rom. 5. 14, 15, &c. Thoſe who
are given to Chriſt, as part of his purchaſe, he will in no wiſe caſt out.
[2.] With an eye to the faith of the parents that brought them, and
preſented them as living ſacrifices. Parents are truſtees of their chil-
dren’s wills, are empowered by nature to tranſa&t for their benefit ; and
therefore Chriſt accepts their dedication of them as their ačt and deed,
and will own theſe dedicated things in the day he makes up his jewels.
£3.] Therefore he takes it ill of thoſe who forbid them, and exclude
Vol. IV. No. 77. -
Probably they were their parents,
| ſteal, Thou ſhalt not beat falſe witneſs.
I thoſe whom he has received; who caſt them out from the inheritance of
the Lord, and ſay, Te have no part in the Lord; (ſee Joſh. 22. 27.),
and who forbid water, that they ſhould be baptized, who, if that pro-
miſe be fulfilled, {Iſh. 44.3.) have received the Holy Ghoſt as well as we,
for aught we know. . . . . . *
2. He received the little children, and did as he was defired ; he laid his
hands on them, that is, he bleſſed them. The ſtrongeſt believer lives not.
ſo much by apprehending Chriſt as by being apprehended of him, (Phil.
'3. 12.) not ſo much by knowing God as by being known of him;
(Gal. 4, 9.) and this the leaſt child is capable of. If they cannot ſtretch
out their hands to Chriſt, yet he can lay his hands on them, and ſo make
them his own, and own them for his own. - *
-Methinks it has ſomething obſervable in it, that, when he had done
this, he departed thence, v. 5. As if he reckoned he had dene enough
there, when he had thus aſſerted the rights of the lambs of his flock,
and made this proviſion for a ſucceſſion of ſubjećts in his kingdom.
16, And behold, one came, and ſaid unto him, Good
Maſter, what good thing ſhall I do, that I may have eter-
nal life?. 17. And he ſaid unto him, Why calleſt thou me
|good There is none good but one, that is God: but if
thou wilt enter into life, keep the commandments. 18. He
faith unto him, Which Jeſus ſaid, Thou ſhalt do no
murder, Thou ſhalt not commit adultery, Thou ſhall not
19. Honour thy
father and thy mother : and Thou ſhalt love thy neigh-
bour as thyſelf. 20. The young man faith unto him, All
|theſe things have I kept from my youth up; what lack
Lyet 2. 21. Jeſus ſaid unto him, If thou wilt be perfeót, go
- A * * * - and ſell that thou haſt, and give to the poor, and thou
Wººt beg a blºſing for them, it [ſhalt have treaſure in heaven; and come and follow me.
II. The fault of the diſciples in rebuking them. They diſcoun- |22. But when the young man heard that ſaying, he went
| away ſorrowful : for he had great poſſeſſions.
Either, they thought it below their ||
Maſter to take notice of little children, except any thing in particular || • * *
- | gentleman that addreſſed himſelf to him upon a, ſerious errand ; he is ſaid
| to be a young man; (v. 22.) and I called him a gentleman, no only becauſe
| he had great poſſeſſions, but becauſe he was a ruler, (Luke 18. 18.) a
| magiſtrate, a juſtice of peace in his country ; it is probable that he had
| abilities beyond his years, elſe his youth would have debarred him from
And let us learn of him not to diſcountenance any well- -
meaning ſouls in their inquiries after Chriſt, though they are but weak.
| for heaven, and came ſhort. -
Qſſiſch is the
Here is an account of what paſſed between Chriſt and a hopeful young
the magiſtracy. - - -
Now concerning this young gentleman, we are told how fair he bid
I. How fair he bid for heaven, and how kindly and tenderly Chriſt
treated him, in favour to good beginnings. Here is, . . .
1. The gentleman’s ſerious addreſs to Jeſus Chriſt ; (v. 16.) Good
Master, what good thing shall I do, that I may have eternal life 2 Not a
better queſtion could be aſked, nor more gravely. -
(1.) He gives Chriſt an honourable title, Good Master—At&axxxs
&y2S3. It ſignifies not a ruling, but a teaching, Maſter. His calling
| him Master, beſpeaks his ſubmiſfiveneſs, and willingneſs, to be taught ;
and good Master, his affection and peculiar reſpect to the Teacher, like
that of Nicodemus, Thou art & Teachercomefrom God. We read not of
any that addreſſed themſelves to Chriſt more reſpectfully than that maſ.
ter in Iſrael and this ruler. It is a good thing when men’s quality and
dignity increaſe their civility and courteſy. It was gentleman-like to
give this title of reſpect to Chriſt, notwithſtanding the preſent meanneſs
of his appearance. It was not uſual among the Jews to accoſt their
| teachers with the title of good; and therefore this beſpeaks the uncom-
| mon reſpect he had for Chriſt. Note, Jeſus Chriſt is a good Maſter, the
beſt of teachers; none teaches like him; he is diſtinguiſhed for his good-
neſs, for he can have compaſſion on the ignorant ; he is meek and lowly 278
heart. - - -
(2.) He comes to him upon an errand of importance, (none could
be more ſo,) and he came not to tempt him, but fincerely defiring to be
taught by him. His queſtion is, What good thing shall I do, that I may
have eternal life P By this it appears, [i.] That he had a firm belief of
eternal life; he was no Sadducee. He was convinced that there is a
|happineſs prepared for thoſe in the other world, who are prepared for it
| in this world. [2] That he was concerned to make it ſure to himſelf
\
anſwer,
{
that he ſhould live eternally, and was defirous of that life more than of an
of the delights of this life. It was a rare thing for one of his age an
to think it below them to make ſuch an inquiry as this ; and young people
*
quality to appear ſo much in care about another world. The rich are apt ||
St. MATTHEw, xix.
||
# I,
t
think it time enough yet; but here was a young man, and a rich man, ſo-
licitous about his ſoul and eternity. [3.] That he was ſenſible ſomething
muſt be done, ſome good thing, for the attainment of this happineſs. It
is by patient continuance in well-doing, that we ſeek for immortality, Rom.
2. 7. We muſt be doing, and doing that which is good. The blood
of Chriſt is the only purchaſe of eternal life, (he merited it for us,) but
obedience to Chriſt is the appointed way to it, Heb. 5. 9. [4.] That
he was, or at leaſt thought himſelf, willing to do what was to be done
for the obtaining of this eternal life. Thoſe that know what it is to
have eternal life, and what it is to come ſhort of it, will be glad to accept
\ ; upon any terms. Such a holy violence does the kingdom of heaven
fuffer.
world 2 For this world has not that in it, that will make us happy.
2. The encouragement that Jeſus Chriſt gave to this addreſs. It
is not his manner to ſend any away without an anſwer, that come to
him on ſuch an errand, for nothing pleaſes him more, v. 17. In his
(1.) He tenderly aſſiſts his faith : for, doubtleſs, he did not mean it
for a reproof, when he ſaid, Why callest thou me good P But he would
ſeem to find that faith in what he ſaid, when he called him good Master,
which the gentleman perhaps was not conſcious to himſelf of ; he in-
tended no more than to own and honour him as a good man, but Chriſt
would lead him to own and honour him as a good God; for there is none
good but one, that is God. Note, As Chriſt is graciouſly ready to make
the beſt that he can of what is ſaid or done amiſs; ſo he is ready to make
the moſt that can be of what is well-ſaid and well-doñe. His conſtruc-
tions are often better than our intentions ; as in that, “I was hungry,
and you gave me meat, though you little thought it was to me.” Chriſt
will have this young man either know him to be God, or not call him
good ; to teach us to transfer to God all the praiſe that is at any time
given to us. Do any call us good P Let us tell them all goodneſs is
from God, and therefore not to us, but to him give glory. All crowns
muſt lie before his throne. Note, God only is good, and there is none
eſſentially, originally, and unchangeably, good, but God only. His
goodneſs is of and from himſelf and all the goodneſs in the creature is
from him ; he is the Fountain of goodneſs, and whatever the ſtreams are,
all the ſprings are in him, Jam. 1. 17. He is the great Pattern and
Sample of goodneſs, by him all goodneſs is to be meaſured; that is good
which is like him, and agreeable to his mind.
him God, becauſe he is good. In this, as in other things, our Lord
Jeſus was the Brightneſs of his glory, (and his goodneſs is his glory,)
and the expreſs Image of his perſon, and therefore fitly called good Master.
(2.) He plainly dire&is his practice, in anſwer to his queſtion. He
ſtarted that thought of his being good, and therefore God, but did not
ſtay upon it, left he ſhould ſeem to divert from, and ſo to drop, the main
queſtion, as many do in needleſs diſputes and ſtrifes of words. Now
Chriſt's anſwer is, in ſhort, this, If thou will enter into life keep the com-
mandments. - -
[1..] The end propoſed, is, entering into life.
his queſtion, ſpake of etermal life. Chriſt, in his anſwer, ſpeaks of life;
to teach us, that eternal life is the only true life. The words concerning
that are the words of this life, Aćts 5, 20. . . The preſent life ſcarcely
deſerves the name of life, for in the midst of life we are in death. Or,
into life, that ſpiritual life which is the beginning and earneſt of eternal
life. He deſired to know how he might have eternal life; Chriſt tells
him how he might enter into it 3 we have it by the merit of Chriſt, a
myſlery which was not as yet fully revealed, and therefore Chriſt waves
that ; but the way of entering into it, is, by obedience, and Chriſt dire&ts
us in that. By the former we make our title, by this, as by our evi-
dence, we prove it ; it is by adding to faith virtue, that an entrance (the
word here uſed) is ministered to us into the everlasting kingdom, 2 Pet.
I. 5, 11. Chriſt, who is our Life, is the Way to the Father, and to
the viſion and fruition of him ; he is the only Way, but duty, and the
obedience of faith, ale the way to Chriſt. There is an entrance into life ||
hereafter, at death, at the great day, a complete entrance, and thoſe only
ſhall enter into life, that do their duty ; it is the diligent faithful ſervant
that ſhall then enter into the joy of his Lord, and that joy will be his eter-
nal life. There is an entrance into life now ; we who have believed do
4. Note, While there are many that ſay, Who will shew us any
good P. our great inquiry ſhould be, What shall we do, that we may have
eternal life 2 What ſhall we do, to be for ever happy, happy in another
We in our language call |
The young man, in
The rich Ruler's Inquiry.
enter into rest, Heb. 4. 3. We have peace, and comfort, and joy, in ,
the believing proſpect of the glory to be revealed, and to this alſo fin-
cere obedience is indiſpenſably neceſſary. • ‘
[2.] The way preſcribed, is, keeping the commandments. Note,
Keeping the commandments of God, according as they are revealed and
'made known to us, is the only way to life and ſalvation ; and fincerity

herein is accepted through Chriſt as our goſpel-perfection, proviſion being
made of pardon, upon repentance, wherein we come ſhort. Through
Chriſt we are delivered from the condemning power of the law, but the
commanding power of it is lodged in the hand of the Mediator, and
and under that, in that hand, we ſtill are under the law to Christ, º Cor. .
9. 12.) under it as a rule, though not as a covenant. Keeping the com-
mandments includes ſaith in Jeſus Christ, for that is the great command-
ment, (1 John 3. 23.) and it was one of the laws of Moſes, that, when
the great Prophet ſhould be raiſed up, they ſhould hear him. Obſerve,
In order to our happineſs here and for ever, it is not enough for us to
know the commandments of God, but we muſt keep them, keep in them
as our way, keep to them as our rule, keep them as our treaſure, and
with care, as the apple of our eye. - ºr * -
[3.] At his further inſtance and requeſt, he mentions ſome particular
commandments which he muſt keep ; (v. 18, 19.) The young man ſaith
unto him, Which 2. Note, Thoſe that would do the commandments of
God, muſt ſeek them diligently, and inquire after them, what they are.
Ezra ſet himſelf to ſeek the law, and to do it, Ezra 7. 10. “There .
were many commandments in the law of Moſes; good Maſter, let me.
| know which thoſe are, the keeping of which is neceſſary to ſalvation.”
In anſwer to this, Chriſt ſpecifies ſeveral, eſpecially the command-
ments of the ſecond table. First, That which concerns our own and
our neighbour’s life; Thou shalt do no murder. Secondly, Our own and
our neighbour’s chaſtity, which ſhould be as dear to us as life itſelf ;
Thou shalt not commit adultery. Thirdly, Our own and our neighbour’s
| wealth and outward eſtate, as hedged about by the law of property ; Thow
shalt not steal. Fourthly, That which concerns truth, and our own and our
neighbour’s good name; Thou shalt not bear falſe witneſs, neither for %.
ſelf, nor against thy neighbour ; for ſo it is here left at large. Fifthly,
That which concerns the duties of particular relations; Honour thy fa-
ther and mother. Sixthly, That comprehenſive law of love, which is the
| ſpring and ſummary of all theſe duties, whence they all flow, on which
they are all founded, and in which they are all fulfilled ; Thou shalt love
thy neighbour as thyſelf, (Gal. 5, 14. Rom. 13. 9.) that royal law,
Jam. 2, 8. Some think this comes in here, not as the ſum of the ſecond
table, but as the particular import of the tenth commandment; Thow
shalt not covet, which, in Mark is, Defraud not ; intimating that it is not
lawful for me to deſign advantage or gain to myſelf by the diminution or
loſs of another; for that is to covet, and to love myſelf better than my
neighbour, whom I ought to love as myſelf, and to treat as I would my-
ſelf be treated. . w - *
Our Saviour here ſpecifies ſecond-table-duties only ; not as if the firſt
were of leſs account, but, 1. Becauſe they that now ſat in Moſes’ ſeat,
either wholly negle&ted, or greatly corrupted, theſe precepts in their
preaching. While they preſſed the tithing of mint, aniſé, and cummin, judg-
ment, and mercy, and faith, the ſummary of ſecond-table-duties, were over-
looked, ch. 23. 23. Their preaching ran out all in rituals and nothing
in morals ; and therefore Chriſt preſſed that moſt, which they leaſt in-
fiſted on. As one truth, ſo one duty, muſt not juſtle out another, but
each muſt know its place, and be kept in it ; but equity requires that
that be helped up, which is moſt in danger of being thruſt out. That
is the preſent truth which we are called to bear our teſtimony to, not
only which is oppoſed, but which is neglected. 2. Becauſe he would
teach him, and us all, that moral honeſty is a neceſſary branch of true
chriſtianity, and to be minded accordingly. Though a mere moral man
comes ſhort of being a complete chriſtian, yet an immoral man is
certainly no true chriſtian ; for the grace of God teaches us to live
foberly and righteouſly, as well as godly. Nay, though firſt-table-
duties have in them more of the eſſence of religion, yet ſecond-table-
duties have in them more of the evidence of it. Our light burns
in love to God, but it shines in love to our neighbour. -
II. See here how he came ſhort, though he bid thus fair, and wherein
he failed ; he failed by two things. -
1. By pride, and a vain conceit of his own merit and ſtrength ; this
is the ruin of thouſands, who keep themſelves miſerable by fancying
themſelves happy. When Chriſt told him what commandments he muſt
keep, he anſwered very ſcornfully, All thºſe things have I kept from my
3youth tº, '0. 20.
ST, MATTHEw, xix.
The rich Ruler's Diſappointment.
! Now, (1.) According as he underſtood the law, as prohibiting only
the outward ačts of fin, I am apt to think that he ſaid true, and Chriſt
knew it, for he did not contradićt him ; nay, it is ſaid in Mark, He loved
him ; ſo far was very good and pleaſing to Chriſt. St. Paul reckons it a
privilege, not contemptible in itſelf, though it was droſs in compariſon
with Chriſt, that he was, as touching the righteouſneſs that is in the law,
blameleſs, Phil. 3. 6. His obſervance of theſe commands was univerſal;
All theſe have I kept ; it was early and conſtant ; from my youth up.
A man may be free from groſs fin, and yet come ſhort of grace and glory.
His hands may be clean from external pollutions, and yet he may periſh
eternally in his heart-wickedneſs. What ſhall we think then of thoſe
who do not attain to this ; whoſe fraud and injuſtice, drunkenneſs and
uncleanneſs, witneſs againſt them, that all theſe they have broken from
their youth up, though they have named the name of Chriſt 2 Well, it
is ſad to come ſhort of thoſe that come ſhort of heaven. - **.
It was commendable alſo, that he defired to know further what his
duty was ; I/hat lack I yet 2. He was convinced that he wanted ſome-
thing to fill up his works before God, and was therefore defirous to
know it, becauſe, if he was not miſtaken in himſelf, he was willing to do
it. Having not yet attained, he thus ſeemed to preſs forward. And
he applied himſelf to Chriſt, whoſe doćtrine was ſuppoſed to improve and
perfect the Moſaic inſtitution. He defired to know what were the pecu-
liar precepts of his religion, that he might have all that was in them to
poliſh and accompliſh him. Who could bid fairer t
But, (2.) Even in this that he ſaid, he diſcovered his ignorance ând
folly. [1..] Taking the law in its ſpiritual ſenſe, as Chriſt expounded
it, no doubt, in many things he had offended againſt all theſe commands.
Had he been acquainted with the extent and ſpiritual meaning of the law,
inſtead of ſaying, All theſe have I kept ; what lack I yet 2 he would have
ſaid, with ſhame and ſorrow, “All theſe have I broken, what ſhall I do
to get my fins pardoned 2’” [2.] Take it how you will, what he ſaid fa-
voured of pride and vain-glory, and had in it too much of that boaſting
which is excluded by the laws of faith, (Rom. 3, 27.) and which ex-
cludes from juſtification, Luke 18. 11, 14. He valued himſelf too
much, as the Phariſees did, upon the plauſibleneſs of his profeſſion be-
fore men, and was proud of that, which ſpoiled the acceptableneſs of it.
That word, What lack I yet P perhaps was not ſo much a defire of fur-
ther inſtruction as a demand of the praiſe of his preſent fancied perfec-
tion, and a challenge to Chriſt himſelf to ſhew him any one inſtance.
wherein he was deficient.
2. He came ſhort by an inordinate love of the world, and his enjoy-
ments in it. This was the fatal rock on which he ſplit.
Obſerve, . -
...(1.) How he was tried in this matter; (v. 21.) Jeſus ſaid unto him,
If thou wilt be perfect, go and ſell that thou haſt. Chriſt waved the matter
of his boaſted obedience to the law, and let that drop, becauſe this
would be a more effectual way of diſcovering him than a diſpute of the
extent of the law. “Come,” ſaith Chriſt, “if thou wilt be perfeót, if
thou wilt approve thyſelf fincere in thine obedience,” (for fincerity is our
goſpel-perfeótion,) “if thou wilt come up to that which Chriſt has
added to the law of Moſes, if thou wilt be perfeót, if thou wilt enter into
life, and ſo be perfectly happy;” for that which Chriſt here preſcribes,
is not a thing of ſupercrogation, or a perfeótion we may be ſaved with-
out ; but, in the main ſcope and intendment of it, it is our neceſſary and
indiſpenſable duty. What Chriſt ſaid to him, he thus far ſaid to us all,
that, if we will approve ourſelves chriſtians indeed, and would be found
at laſt the heirs of eternal life, we muſt do theſe two things.
[1..] We muſt practically prefer the heavenly treaſures before all the
wealth and riches in this world. That glory muſt have the pre-eminence.
in our judgment and eſteem before this glory. No thanks to us to prefer
heaven before hell, the worſt man in the world would be glad of that
Jeruſalem for a refuge when he can ſtay no longer here, and to have it
in reſerve ; but to make it our choice, and to prefer it before this earth
—that is to be a chriſtian indeed. Now, as an evidence of this, Firſt,
We muſt diſpoſe of what we have in this world, for the honour of God,
and in his ſervice ; “Sell that thou hast and give to the poor. If the
occaſions of charity be very preſſing, ſell thy poſſeſſions that thou
mayeft have to give them that need; as the firſt chriſtians did, with an
eye to this precept, A&ts 4, 34. Sell what thou canſt ſpare for pious
uſes, as thy ſuperfluities; if thou canſt not otherwiſe do good with it,
fell it. Sit looſe to it, be willing to part with it for the honour of God,
and the relief of the poor.” A gracious contempt of the world, and
compaſſion of the poor and afflićted ones in it, are in all a neceſſary con-
dition of ſalvation ; and in thoſe that have where withal, giving of alms
*
is as neceſſary an evidence of that contempt of the world, and compaſſion
to our brethren : by this the trial will be at the great day, ch. 35. 35.
Though many that call, themſelves chriſtians, do not ačt as if they be.
lieved it ; it is certain, that, when we embrace Chriſt, we muſt let go the
world, for we cannot ſerve God and mammon. Chriſt knew that covet-
ouſneſs was the fin that did moſt eaſily beſet this young man, that,
though what he had he had got honeſtly, yet he could not cheerfully
part with it, and by this he diſcovered his infincerity. This command
was like the call to Abraham, Get thee out of thy country, to a land that
I will shew thee. As God tries believers by their ſtrongeſt graces, ſo
hypocrites by their ſtrongeſt corruptions. Secondly, We muſt depend
upon what we hope for in the other world as an abundant recompenſe
| for all we have left, or loſt, or laid out, for God in this world; Thou
shall have treaſure in heaven. We muſt, in the way of chargeable duty,
| truſt God for a happineſs out of ſight, which will make us rich amenáš
for all our expenſes in God’s ſervice.
The precept ſounded hard and .
harſh ; “Sell that thou haſt, and give it away;” and the objećtion:
againſt it would ſoon ariſe, that “Charity begins at home;” therefore
Chriſt immediately annexes this aſſurance of a treaſure in heaven. Note,
Chriſt’s promiſes makes his precepts eaſy, and his yoke not only tolerable,
but pleaſant, and ſweet, and very comfortable; yet this promiſe was as
much a trial of this young man’s faith as the precept was of his charity,
and contempt of the world. - * - *
[2.] We muſt devote ourſelves entirely to the condućt and govern-
*
ment of our Lord Jeſus; Come, and follow me. It ſeems here to be
| meant of a cloſe and conſtant attendance upon his perſon, ſuch as the
felling of what he had in the world was as neceſſary to as it was to the
other diſciples to quit their callings ; but of us it is required that we
follow Chriſt, that we duly attend upon his ordinances, ſtrićtly conform
to his pattern, cheerfully, ſubmit to his diſpoſals, and by upright and
univerſal obedience to obſerve his ſtatutes, and keep his laws, and
all this from a principle of love to him, dependence on him, and
with a holy contempt of every thing elſe in compariſon of him, and much
more in competition with him. This is to follow Christ fully. To ſell
all, and give to the poor, will not ſerve, unleſs we come, and follow
Chriſt. If I give all my goods to feed the poor, and have not love, it
profits me nothing. Well, on theſe terms, and on no lower, is ſalvation
to be had ; and they are very eaſy and reaſonable terms, and will appear
ſo to thoſe who are brought to be glad of it upon any terms. ... — —
(2.) See how he was diſcovered. This touched him in a tender part;
(v. 22.) When he heard that ſaying, he went away ſorrowful, for he had
great poſſeſſions. , -
' [1..] He was a rich man, and loved his riches, and therefore went
away. He did not like eternal life upon theſe terms. Note, First,
Thoſe who have much in the world, are in the greateſt temptation to
love it, and to ſet their hearts upon it. Such is the bewitching nature
of worldly wealth, that thoſe who want it leaſt, defire it moſt ; when
riches increaſe, then is the danger of ſetting the heart upon them, Pſ.
62. 10. If he had had but two mites in all the world, and had been com-
manded to give them to the poor, or but one handful of meal in the
barrel, and a little oil in the cruſe, and had been bidden to make a cake
of that for a poor prophet, the trial, one would think, had been much
greater, and yet thoſe trials have been overcome ; (Luke 21. 4. and
1 Kings 17. 14.) which ſhews that the love of the world draws ſtronger
than the moſt preſſing neceſſities. Secondly, The reigning love of this
world keeps many from Chriſt, who ſeem to have ſome good deſires to-
ward him. A great eſtate, as to thoſe who are got above it, is a great
furtherance, ſo to thoſe who are entangled in the love of it, it is a great
hinderance, in the way to heaven. -
Yet ſomething of honeſty there was in it, that, when he did not like
the terms, he went away, and would not pretend to that which he could
not find in his heart to come up to the ſtrictneſs of ; better ſo than do
as Demas did, who, having known the way of righteouſneſs, afterward
turned afide, out of love to this preſent world, to the greater ſcandal of
profeſſion ; fince he could not be a complete chriſtian, he would not be
an hypocrite. . - -
[2] Yet he was a thinking man, and ‘well-inclined, and therefore
went away ſorrowful. He had a leaning toward Chriſt, and was loath
to part with him. Note, Many a one is ruined by the fin he commits
with reluctance; leaves Chriſt ſorrowfully, and yet is never truly ſorry
| for leaving him, for, if he were, he would return to him. Thus this
man's wealth was vewation of ſpirit to him, then when it was his tempta-
tion. What them would the forrow be afterward, when his poſſeſſions
would be gone, and all hopes of eternal life gone too :
‘. . . . . St. MATTHEw, XIX.
23. Then ſaid Jeſus unto his diſciples, Verily I ſay unto
you, that a rich man ſhall hardly enter into the kingdom
of heaven. 24. And again I ſay unto you, It is eaſier for
a camel to go through the eye of a needle than for a rich |
man to enter into the kingdom of God. 25. When his diſ-
ciples heard it, they were exceedingly amazed, ſaying, Who ||
then can be ſaved ; 26. But Jeſus beheld them, and ſaid ||
unto them, With men this is impoſſible, but with God all
things are poſſible, 27. Then anſwered Peter, and ſaid
unto him, Behold, we have forſaken all, and followed
thee; what ſhall we have therefore ? 28. And Jeſus ſaid
unto them, Verily I ſay unto you, that ye which have fol:
lowed me, in the regeneration, when the Son of man ſhall
fit in the throne of his glory, ye alſo ſhall ſit upon twelve
thrones, judging the twelve tribes of Iſrael. 29. And
every one that hath forſaken houſes, or brethren, or ſiſ.
ters, or father, or mother, or wife, or children, or lands,
for my name’s ſake, ſhall receive a hundred-fold, and ſhall
inherit everlaſting life. 30. But many that are firſt ſhall
be laſt; and the laſt ſhall be firſt. - i
We have here Chriſt's diſcourſe with his diſciples upon occaſion of
the rich man’s breaking with Chriſt. -
I. Chriſt took occaſion from thence to ſhew the difficulty of the ſal-
vation of rich people, v. 23, 26.
1. That it is a very hard thing for a rich man to get to heaven, ſuch
a rich man as this here. Note, From the harms and falls of others it is
ood for us to infer that which will be of caution to us.
Now, (1.) This is vehemently aſſerted by our Saviour, v. 23, 24.
He ſaid this to his diſciples, who were poor, and had but little in the
world, to reconcile them to their condition with this, that the leſs they
had of worldly wealth, the leſs hinderance they had in the way to hea-
ven. Note, It ſhould be a ſatisfaction to them who are in a low condi-
tion, that they are not expoſed to the temptations of a high and proſ-
perous condition: if they live more hardly in this world than the rich,
yet, if withal they get more eaſily to a better world, they have no rea-
ſon to complain. This ſaying is ratified, v. 23. Verily I ſay unto you.
He that has reaſon to know what the way to heaven is, for he has laid
it open, he tells us that this is one of the greateſt difficulties in that
way. It is repeated, v. 24. Again. A ſºy unto you. Thus he ſpeaks
once, yea twice, that which man is loath to perceive and more loath to.
believe.
[1..] He faith that it is a hard thing for a rich man to be a good
chriſtian, and to be ſaved ; to enter into the kingdom of heaven, either
here or hereafter. The way to heaven is to all a narrow way, and the
gate that leads into it, a ſtrait gate ; but it is particularly ſo to rich
people. More duties are expected from them than from others, which
they can hardly do ; and more fins do eaſily beſet them, which they can
hardly avoid. Rich people have great temptations to reſiſt, and ſuch
as are very infinuating ; it is hard not to be charmed with a ſmiling |
world; very hard, when we are filled with theſe hid treaſures, not to
take up with them for a portion. Rich people have a great account
to make up for their eſtates, their intereſt, their time, and their oppor-
tunities of doing and getting good, above others. It muſt be a great
meaſure of divine grace that will enable a man to break through theſe
difficulties. ! -
[2.] He faith that the converſion and ſalvation of a rich man is ſo
extremely difficult, that it is eaſier for a camel to go through the eye of a
needle, v. 24. This is a proverbial expreſſion, denoting a difficulty alto-
gether unconquerable by the art and power of man; nothing leſs than
the almighty grace of God will enable a rich man to get over this diffi-
culty. The difficulty of the ſalvation of apoſtates, (Heb. 6. 4.) and of
}
*
The Recompenſe of Chriſt's Followers.
very fitly compared to a needle's eye, which it is hard to hit, and hard
to get through. Secondly, A. rich man is fitly compared to a camel, a
beaſt of burthen, for he has riches, as a camel has his load, he carries it,
but it is another’s, he has it from others, ſpends, it for others, and muſt
ſhortly leave it to others; it is a burthen, for mén load themſelves with
thick clay, Hab. 2. 6. A camel is a large creature, but unwieldy.
(2.) This truth is very much wondered at, and ſcarcely credited by
the diſciples; (v. 25.) They were exceedingly amazed, ſaying, Who then
can be ſaved 2 Many ſurprizing truths Chriſt told them, which they were
aſtoniſhed at, and knew not what to make of ; this was one, but their
weakneſs was the cauſe of their wonder. It was not in contradićtion to .
| Chriſt, but for awakening to themſelves, that they ſaid, Who then can be
|
|
|
ſaved 2 Note, Confidering the many difficulties that are in the way of
ſalvation, it is really ſtrange that any are ſaved. When we think how
ood God is, it may ſeem a wonder that ſo few are his ; but when we
think how bad man is, it is more a wonder that ſo many are, and Chriſt
will be eternally admired in them. Who then can lie ſaved P Since ſo:
many are rich, and have great poſſeſſions, and ſo many more would be
rich, and are well affected to great poſſeſſions ; who can be ſaved 2 If
riches are a hinderance to rich people, are not pride and luxury incident
to thoſe that are not rich, and as dangerous to them ; and who then can.
get to heaven? This is a good reaſon why rich people ſhould ſtrive againſt
the ſtream. -
2. That, though it be hard, yet it is not impoſſible, for the rich to
be ſaved ; (v. 26.) Jeſús beheld them, turned and looked wiſtfully upon
his diſciples, to ſhame them out of their fond conceit of the advantages
rich people had in ſpiritual things. He beheld them as men that had
got over this difficulty, and were in a fair way for heaven, and the more
ſo becauſe poor in this world; and he ſaid unto them, !With men this is
impoſſible, but with God all things are poſſible. This is a great truth in
general, that God is able to do that which quite exceeds all created
power; that nothing is too hard for God, Gen. 18. 14. Numb. 11. 23.
When men are at a loſs, God is not, for his power is infinite and irre-
fiſtible; but this truth is here applied, (1.) To the ſalvation of any.
Who can be ſaved 2 ſay the diſciples. None, ſaith Chriſt, by any created
power. With men this is impºſſible : the wiſdom of man would ſoon be
nonpluſſed in contriving, and the power of , man baffled in effecting, the
ſalvation of a ſoul. No creature can work the change that is neceſſary
to the ſalvation of a ſoul, either in itſelf or in any one elſe. With mere
it is impoſſible that ſo ſtrong a ſtream ſhould be turned, ſo hard a heart
ſoftened, ſo ſtubborn a will bowed. It is a creation, it is a reſurre&tion,
and with men this is impoſſible ; it can never be done by philoſophy,
medicine, or politics; but with God all things are poſſible. Note, The
beginning, progreſs, and perfeótion, of the work of ſalvation, depend
entirely upon the almighty power of God, to which all things are poſſi-
ble. Faith is wrought by that power, (Eph. 1; 19.) and is kept by it,
1 Pet. 1. 5. Job’s experience of God’s convincing, humbling grace,
made him acknowledge more than any thing elſe, I know thou canst do.
everything, Job 42. 2. (2.) To the ſalvation of rich people eſpecially;
it is impoſſible with men that ſuch ſhould-be ſaved, but with God even
this is poſſible; not that rich people ſhould be ſaved in their worldlineſs,
but that they ſhould be ſaved from it. Note, The ſam&tification and ſal-
vation of ſuch as are ſurrounded with the temptations of this world are
not to be deſpaired of ; it is poſſible; it may be brought about by the
all-ſufficiency of the divine grace; and when ſuch are brought to hea-
ven, they will be there everlaſting monuments of the power of God. I
am willing to think that in this word of Chriſt there is an intimation of
mercy Chriſt had yet in ſtore for this young gentleman, who was now
gone away ſorrowful; it was not impoſſible to God yet to recover him,
and bring him to a better mind. - -
II. Peter took occaſion from hence to inquire what they ſhould
get by it, who had come up to theſe terms, upon which this young
man broke.with Chriſt, and had left all to follow him, v. 27, &c. We
have here the diſciples’ expectations. from Chriſt, and his promiſes to
them.
1. We have their expectations from Chriſt ; Peter, in the name
of the reſt, ſignifies that they depended upon him for ſomething con-
old ſinners, (Jer, 13. 23.) is thus repreſented as an impoſſibility. The
ſalvation of any is ſo very difficult, (even the righteousJ&arcely are ſaved,)
that, where there is a peculiar difficulty, it is fitly ſet forth thus. It is
very rare for a man to be rich, and not to ſet his heart upon his riches;
and it is utterly impoſſible for a man that ſets his heart upon his riches,
to get to heaven ; for ºf any man love the world, the love of the Father
is not in him, 1 John 2, 15. James 4.4. First, The way to heaven is
| fiderable in lieu of what they had left for him ; Behold, we have ſor-
Jaken all, and have followed thee; what shall we have ther fore ? Chriſt
i had promiſed the young man, that, if he would fell all, and come and
follow him, he ſhould have treaſure in heaven ; now Peter defires to
know,
(1.) Whether they had ſufficiently come up to thoſe terms : they
had not ſold all, (for they had many of them wives and families to pro-
__- , w w *
-*=
• * * * . . " ST. MATTHEW, XIX. The Recompenſe of Chriſt's Followers.
of thoſe that ſhall be ſaved, it concerns us to inquire whether we, through
[2.] The date of their honour, which fixes the time, when it ſhould.
| commence; not immediately from the day of the date of theſe preſerº"
no, they muſt continue a while in obſcurity, as they were. But when
#the Son of man shall ſit in the throne of his glory; and to this ſome refés. '
| that, in the regeneration: ; “You who now have followed me, ſhall, in
the regeneration, be thus dignified.” Chriſt's ſecond coming will be a
vide for,) but they had jörſäken all; they had not given it to the poor, t
but they had renounced it as far as it might be any way a hinderance to |
them in ſerving Chriſt. Note, "When we hear what are the charaćters
#. anſwer thoſe charaćters. Now Peter hopes that, as to the main
cope and intendment of the condition, they had come up to it, for God
had wrought in them a holy contempt of the world and the things that
ing as we are called.
Lord, faith Peter, we have forſaken all.
cuſtom-houſe, but Peter and the moſt of them had only left a few boats
and nets, and the appertenances of a poor fiſhing-trade ; and yet obſerve
how Peter there ſpeaks of it, as if it had been ſome mighty thing; Be-
hold, we have forſaken all. Note, We are too apt to make the moſt of ||
our ſervices and ſufferings, our expenſes, and loſſes, for Chriſt, and to
think we have made him much our Debtor. However, Chriſt does not
upbraid them with this; though it was but little that they had forſaken,
yet it was their all, like the widow’s two mites, and was as dear to them
as if it had been more, and therefore Chriſt took it kindly that they left
it to follow him ; for he accepts according to what a man hath.
(2.) Whether therefore they might expect that treaſure which the
young man ſhall have if he will ſell all. “ Lord,” ſaith Peter, “ ſhall
we have it, who have left all?” All people are for what they can get;
and Chriſt’s followers are allowed to conſult their own true intereſt, and
to aſk, IWhat shall we have P Chriſt looked at the joy ſet before him, and ||
Moſes at the recompenſe of reward. For this end it is ſet before us, that
&y a patient continuance in well-doing we might ſeek for it. Chriſt em-
courages us to aſk what we ſhall gain by leaving all to follow him ; that
we may ſee he doth not call us to our prejudice, but unſpeakably to our
advantage. As it is the language of an obediential faith to aſk, “What
fhall we do?” with an eye to the precepts; ſo it is of a hoping, truſting
faith, to aſk, “What ſhall we have 2" with an eye to the promiſes. But
obſerve, The diſciplgs had long fince left all to engage themſelves in the
ſervice of Chriſt, and yet never till now aſked, What shall we have 2
Though there was no viſible proſpect of advantage by it, they were ſo
well aſſured of his goodneſs, that they knew they ſhould not loſe by him
at laſt, and therefore referred themſelves to him, in what way he would
make up their loſſes to them; minded their work, and aſked not what
fhould be their wages. Note, It honours Chriſt, to truſt him and ſerve
him, and not to indent with him. Now that this young man was gone
from Chriſt to his poſſeſſions, it was time for them to think which
they ſhould take to, what they ſhould truſt to. When we ſee what
others keep by their hypocriſy and apoſtaſy, it is proper for us to con-
fider what we hope, through grace, to gain, not for, but by, our fince-
rity and conſtancy, and then we ſhall ſee more reaſon to pity them than
to envy them. f -
2. We have here Chriſt’s promiſes to them, and to all others that
tread in the ſteps of their faith and obedience. What there was either
of vain-glory or of vain hopes in that which Peter ſaid, Chriſt overlooks,
and is not extreme to mark it, but takes this occaſion to give the bond
of a promiſè. - *
(1.) To his immediate followers, v. 28. They had fignalized their
reſpect to him, as the firſt that followed him, and to them he promiſes
not only treaſure, but honour, in heaven ; and here they have a grant or
patent for it from him who is the Fountain of honour in that kingdom ;
2 e which have followed me, in the regeneration shall ſit upon twelve thrones.
Obſerve, * -
[1..] The preamble to the patent, or the conſideration of the grant,
which, as uſual, is a recital of their ſervices; “You have followed me in
the regeneration, and therefore this will I do for you.”
Chriſt's appearing in this world was a time of regeneration, of reforma-
tion, ſº 9. 10.) when old things began to paſs away, and all things
to look new. The diſciples had followed Chriſt when the church was
yet in the embryo-ſtate, when the goſpel-temple was but in the framing, ||
when they had more of the work and ſervice of apoſtles than of the dig-
mity and power that belonged to their office. Now they followed Chriſt
with conſtant fatigue, when few did; and therefore on them he will put
particular marks of honour.
who begin early with him, who truſt him further than they can ſee him,
as they did, who followed him in the regeneration. Obſerve, Peter ſpake
of their forſaking all, to follow him, Chriſt only ſpeaks of their follow-
ing him, which was the main matter. - &
VoI, IV. No. 77.
The time of
Note, Chriſt hath ſpecial favour for thoſe
f * - | regeneration, when there ſhall be new heavens, and a new earth, and the
are ſeen, in compariſon with Chriſt and the things that are not ſeen ;
and how this muſt be evidenced, no certain rule can be given, but accord- |
... • - | is the firſt reſurrečtion, (Rev. 20. 6.
Alas! it was but a poor all ||
that they had forſaken ; one of them had indeed quitted a place in the
reſtitution of all things. . All that partake of the regeneration in grace,
(John 3. 3.) ſhall partake of the regeneration in glory; for as grace
; ſo glory is the ſecond regeneral-
*
tion. - - \ º
Now their honour being adjourned till the Son of man’s fitting in the
throne of his glory, intimates, First, That they muſt ſtay for their ad-
|vancement till then.
Note, As long as our Maſter’s glory, is delayed,
it is fit that our's ſhould be ſo too, and that we ſhould wait for it with
an earneſt expe&tation, as of a hope not ſeen, Rom. 8, 19. We muſt
| live, and work, and ſuffer, in faith, and hope, and patience, which there-
|fore muſt be tried by theſe delays. Secondly, That they muſt ſhare with
| Chriſt in his advancement; their honour muſt be a communion with him.
*
y
in his honour. They, having ſuffered with a ſuffering Jeſus, muſt rei
with a reigning Jeſus, for both here and hereafter Chriſt will be all in ;
we muſt be where he is, (John 12. 26.) muſt appear with him? (Col.
3. 4.) and this will be an abundant recompenſe not only for our loſs, but
for the delay; and when our Ilord comes, we ſhall receive not only our
own, but our own with uſiary. The longeſt voyages make the richeſt re-
turns. -
[3.] The honour itſelf hereby granted; 2 e alſo shall/it upon twelve
thrones, judging the twelve trihos of Iſrael. It is hard to determine the
| particular ſenſe of this promiſe, and whether it was not to have many ac-
compliſhments, which I ſee no harm in admitting. First, When Chriſt
is aſcended to the right hand of the Father, and fits on the throne of his
glory, there the apoſtles ſhall receive power by the Holy Ghoſt ; (A&ts
1. 8.) ſhall be ſo much advanced above themſelves as they are now, that
they ſhall think themſelves upon thrones, in promoting the goſpel; they
ſhall deliver it with authority, as a judge from the bench ; they ſhalt
then have their commiſſion enlarged, and ſhall publiſh the laws of Chriſt,
by which the church, God’s ſpiritual Iſrael, (Gal. 6. 16.) ſhall be go-
ºverned, and Iſrael according to the flesh, that continues in infidelity, with
all others that do likewiſe, ſhall be condemned. The honour and power
given them, may be explained by Jer, 1. 10. See, I have ſet thee over
the nations ; and Ezek. 20. 4. Wilt thou judge them * and Dan. 7, 18.
The ſaints shall take the kingdom ; and Rev. 12. 11... where the doćtrine
of Čhriſt is called a crown of twelve stars. Secondly, When Chriſt ap-
: pears for the deſtrućtion of Jeruſalem, (ch. 24. 31.) then ſhall he ſend
the apoſtles to judge the Jewiſh nation, becauſe in that deſtruction their
predićtions, according to the word of Chriſt, would be accompliſhed.
Thirdly, Some think it has reference to the converſion of the Jews, which
is yet to come, at the latter end of the world, after the fall of antichriſt ;
ſo Dr. Whitby ; and that “it reſpects the apoſtles’ government of the
twelve tribes of Iſrael, not by a reſurre&tion of their perſons, but by a re-
viviſcence of that Spirit which refided in them, and of that purity and
knowledge which they delivered to the world, and, chiefly, by admiſſion
of their goſpel to be the ſtandard of their faith, and the direétion of their
'lives.” Fourthly, It is certainly to have its full accompliſhment at the
ſecond coming of Jeſus Chriſt, when the ſaints in general shall judge the
world, and the twelve apoſtles eſpecially, as aſſeſſors with Chriſt, in the
judgment of the great day, when all the world ſhall receive their final doom,
and they ſhall ratify and applaud the ſentence. But the tribes of Iſrael, .
are named, partly becauſe the number of the apoſtles was defignedly the
ſame with the number of the tribes ; partly becauſe the apoſtles were
Jews, befriended them moſt, but were moſt ſpitefully perſecuted by them ;
and it intimates that the ſaints will judge their acquaintance and kindred.
according to the fleſh, and will, in the great day, judge thoſe they had
a kindneſs for ; will judge their perſecutors, who in this world judged .
them. 's -
But the general intendment of this promiſe, is, to ſhew the glory and
dignity reſerved for the ſaints in heaven, which will be an abundant re-
compenſe for the diſgrace they ſuffered here in Chriſt’s cauſe. There
are higher degrees of glory for thoſe that have done and ſuffered moſt.
| The apoſtles in this world were hurried and toſſed, there they ſhall fit .
down at reſt and eaſe; here bonds, and afflictions, and deaths, did abide
them, but there they shallſit on thrones of glory; here they were dragged
to the bar, there they ſhall be advanced to the bench ; here the twelve
| tribes of Iſrael trampled upon them, there they ſhall tremble before them,
U u .

y = -*
*s S . - g \ ^
And will not this be recompenſe enough to make up all thei
expenſes for. Chriſt 2. Luke 22, 29. - - • *
. . [4.] The ratification of this grant; it is firm, it is inviolably immuta-
bly ſure; for Chriſt hath ſaid, “ Verily I ſay unto you, I the Amen, the
Jaithful. Witneſs, who am empowered to make this grant, I have ſaid it,
and it cannot be diſannulled.”. .
/
*
º
(2.) Here is a promiſe to all others that ſhould in like manner leave ||
all to follow Chriſt. . It was not peculiar to the apoſtles, to be thus pre- ||
Chriſt will take care they |
ferred, but this honour have all his ſaints.
fhall none of them loſe by him: ; (v. 29.). Every one that has forſaken
any thing for Chriſt, shall receive.
[1..], Loſſes for Chriſt are here ſuppoſed., Chriſt had told them that
bis diſciples' muſt deny themſelves in all that is done to them in this
world; now here he ſpecifies particulars; for it is good to count upon
the worſt. If they have not forſaken all, as the apoſtles did, yet they
have forſaken a great deal, houſes ſuppoſe, and have turned themſelves
out, to wander in deſerts ; or dear relations, that would not go with
them, to follow Chriſt; theſe are particularly mentioned, as hardeſt for
a tender gracious ſpirit to part with ; brethren, or ſisters, or father; or
mother, or wife, or children; and lands are added in the cloſe, the profits.
of which were the ſupport of the family. - - -
Now, First, The loſs of theſe things is ſuppoſed to be for ‘Christ’s
name’s ſake; elſe he doth not oblige himſelf to make it up. Many for-
ſake brethren, and wife and children, in humour and paſſion, as the bird
that wanders from her nest ; that is a finful deſertion. But if we forſake
them for Christ’s ſake, becauſe we cannot keep them, and keep a good
conſcience, we muſt either quit them, or quit our intereſt in Chriſt; if we
do not quit 'our concern for them, or our duty to them, but our comfort
in them, and will do it rather than deny Chriſt, and this with an eye to
him and to his will and glory, this is that which ſhall be thus recom-
penſed. It is not the ſuffering, but the cauſe, that makes both the
martyr and the confeſſor. - - -
Secondly, It is ſuppoſed to be a great loſs; and yet Chriſt undertakes
to make it up, for he is able to do it, be it ever ſo great. See the bar-
'barity of the perſecutors, that they ſtripped innocent people of all they
had, for no other crime than their adherence to Chriſt I See the patience
of the perſecuted; and the ſtrength of their love to Chriſt, which was
ſuch as all theſe waters could not quench | -
[2.] A recompenſe of theſe loſſes is here ſecured. Thouſands have
dealt with Chriſt, and have truſted him far; but never any one loſt by
him, never any one but was an unſpeakable gainer by him, when the ac-
count came to be balanced. . . Chriſt here gives his word for it, that he
will not only indemnify his ſuffering ſervants, and ſave them harmleſs,
but will abundantly reward them. Let them make a ſchedule of their
koſſes for Chriſt, and they ſhall be ſure to receive,
First, 4 hundred-fold in this liſe; ſometimes in kind, in the things
themſelves which they have parted with. God will raiſe up for his ſuf-
• fering ſervants more friends, that will be ſo to them for Chriſt’s ſake,
than they have left that were ſo for their own ſakes. The apoſtles,
wherever they came, met with thoſe that were kind to them and enter-
tained them, and opened their hearts and doors to them. . However,
they shall receive a hundred-fold in kindneſs, in thoſe things that are abun-
dantly better and more valuable. Their graces ſhall increaſe, their com-
forts abound, they ſhall have tokens of God’s love, more free communion
with him, more full communications from him, clearer forefights, and
ſweeter foretaſtes, of the glory to be revealed; and then, they may truly
ſay, they have received a hundred times more comfort in God and Chriſt
than they could have had in wife, or children.
Secondly, Eternal life at last, The former is reward enough, if there
were no more ; cent... per cent. is great profit ; what then is a hundred
to one But this comes in over and above, as it were, into the bargain.
The life here promiſed includes in it all the comforts of life in the higheſt
degree, and all eternal. Now if we could but mix faith with the promiſe,
and truſt. Chriſt for the performance of it, ſurely we ſhould think nothing
too much to do, nothing too hard to ſuffer, nothing too dear to part
with, for him. - -
Our Saviour, in the laſt verſe,...obviates a miſtake of ſome, as if pre-
eminence in glory went by precedence in time, rather than the meaſure
and degree of grace. No ; Many that are first, shall be last, and the last,
sł, v. 30. God will croſs hands ; will reveal that to babes, which he
hid from the wiſe and prudent; will reječt unbelieving Jews, and receive
believing Gentiles. The heavenly inheritance is not given as earthly in-
heritances commonly are, by ſeniority of age, and priority of birth, but
according to God’s pleaſure. This is the text of another ſermon, which
we ſhall meet with in the next chafter. - r
ST, MATTHEW, XX.
loſſes *
l
+
market-place.
The Labourers in the Vineyard.
CHAP. XX. {
We have four things in this chapter; I. The parable of the labourers in the
vineyard, v. 1...16. II. A prediction of Chriſt's approaching ſuffer-
ings, v. 17.18. III. The petition of two of the diſciples, by their
mother, reproved, v. 20.28. Ip’. The petition of the two blind men
granted, and their eyes opened, v. 29.34. . - - -
gº . º
1. TNOR the kingdom of heaven is like unto a man that
is a houſeholder, which went out early in the
morning, to hire labourers into his vineyard. 2. And
when he had agreed with the labourers for a penny a day,
he ſent them into his vineyard. 3. And he went out
about the third hour, and ſaw others ſtanding idle in the
º 4. And ſaid unto them, Go ye alſo into
the vineyard, and whatſoever is right, I will give you.
And they went their way. 5. Again he went out about
the ſixth and ninth hour, and did likewiſe. 6. Arid about
the eleventh hour he went out, and found others ſtanding
idle, and faith unto them, Why ſtand ye here all the day.
idle 2 7. They ſay unto him, Becauſe no man hath hired
us. He ſaith unto them, Go ye alſo into the vineyard,
and whatſoever is right, that ſhall ye receive. 8. So when
even was come, the lord of the vineyard faith unto his
ſteward, Call the labourers, and give then their hire, be-
ginning from the laſt unto the firſt. 9. And when they
came that were hired about the eleventh hour, they re-
ceived every man a penny. 10. But when the firſt came,
they ſuppoſed that they ſhould have received more, and
they likewiſe received every man a penny. 1 1. And
when they had received it, they murmured againſt the
good man of the houſe, 12. Saying, Theſe laſt have
wrought but one hour, and thou haſt made them equal.
unto us, which have borne the burthen and heat of the
day. 13. But he anſwered one of them, and ſaid, Friend,
I do thee no wrong: didſt not thou agree with me for a
penny ? 14. Take that thine is, and go thy way: I will,
give unto this laſt, even as unto thee. 15. Is it not law-
ful for me to do what I will with mine own : Is thine eye
evil becauſe I am good? 16. So the laſt ſhall be firſt, and
the firſt laſt : for many are called, but few choſen.
This parable of the labourers in the vineyard is intended,
I. To repreſent to us the kingdom of heaven, (v. 1.) that is, the way.
and method of the goſpel-diſpenſation. The laws of that kingdom are
not wrapt up in parables, but plainly ſet down, as in the ſermon upon:
the mount ; but the myſteries of that kingdom are delivered in parables,
in ſacraments, as here and ch. 13. The duties of chriſtianity are more
neceſſary to be known than the notions of it ; and yet the notions of it.
are more neceſſary to be illuſtrated than the duties of it; which is that
which parables are deſigned for. * t -
II. In particular, to repreſent to us that concerning the kingdom of
heaven, which he had ſaid in the cloſe of the foregoing chapter, that
many that are first, shall be last, and the last, firſt, with which this para-
ble is conne&ted ; that truth, having in it a ſeeming contradićtion, needed.
farther explication. - -
Nothing was more a myſtery in the goſpel-diſpenſation than the rejec-
tion of the Jews and the calling in of the Gentiles;. ſo the apoſtle ſpeaks.
of it; (Eph. 3. 3...6.) that the . Gentiles ſhould be fellow-heirs: nor
was any thing more provoking to the Jews than the intimations of it.
Now this ſeems to be the principal ſcope of this parable, to, ſhew that
the Jews ſhould be firſt called into the vineyard, and many of them
ſhould come at the call; but, at length the goſpel ſhould be preached,
to the Gentiles, and they ſhould receive it, and be admitted to equal pri-
vileges and advantages with the Jews; ſhould be fellow-citizens with the .
*
*
*
ST, MATTHEW, XX,
The Labourers in the Vineyard. -
Jºhints, which the Jews, even thoſe of them that believed, would be very
much diſguſted at, but without reaſon. . . . . -
But the parable may be applied more generally, and ſhews us, 1.
That God is Debtor to no man; a great truth, which the contents in
our Bible give as the ſcope of this parable. , 2. That many who begin
laſt, and promiſe little in religion, ſometimes, by the bleſſing of God, ar-
rive at , greater attainments in knowledge, grace, and uſefulneſs, than
others whoſe entrance was more earhy, and who promiſed fairer. Though
Cuſhi gets the ſtart of Ahimaaz, yet Ahimaaz, choofing the way of the
plain, outruns Cuſhi. John is ſwifter of foot, and comes first ta the ſº-
pulchre ; but Peter has more courage, and goes first into it. Thus
many that are last, shall be first. Some make it a caution to the diſci-
Ples, who had boaſted of their timely and zealous embracing of Chriſt;
they had left all, to follow him; but let them look to it, that they keep
up their zeal; let them preſs forward and perſevere; elſe their good be.
ginnings will avail them little ; they that ſeemed to be first, would be |
tast. Sometimes thoſe that are converted later in their lives, outſtrip
thoſe that are converted earlier; Paul was as one born out of due time,
3yet came not behind the chiefſ of the apostles, and outdid thoſe that were
in Chriſt before him. Something of affinity there is between this para-
ble and that of the prodigal ſon, where he that returned from his wan-
dering, was as dear to his father as he was, that never went aſtray; first
and last alike. 3. That the recompenſe of reward will be given to the
ſaints, not according to the time of their converſion, but according to
the preparations for it by grace in this world; not according to the ſe-
niority, (as Gen. 43. 33.) but according to the meaſure of the stature of
the fulneſs of Christ. Chriſt had promiſed the apoſtles, who followed
him in the reg, neration, at the beginning of the goſpel-diſpenſation, great
glory ; !º 28.) but he now, tells them that thoſe who are in like
manner faithful to him, even in the latter end of the world, ſhall have the
ſame reward, ſhall fit with Christ on his throne, as well as the apoſtles,
Rev. 2. 26–3. 21. Sufferers for Chriſt in the latter days, ſhall have
the ſame reward with the martyrs and confeſſors of the primitive times,
though they are more celebrated ; and faithful miniſters now, the ſame
with the firſt fathers. . *
We have two things in the parable; the agreement with the labourers,
and the account with them. • . ** - -
1.) Here is the agreement made with the labourers ; (v. 1...7.) and
here it will be aſked, as uſual, -
[1..] Who hires them : A man that is a houſeholder. God is the great
Houſeholder, whºſe we are, and whom we ſerve; as a houſeholder, he has
work, that he will have to be one, and ſervants that he will have to be
doing ; he has a great family in heaven and earth, which is named from
Jeſus Chriſt, (Eph.3. 16.) which he is Owner and Ruler of. God hires |
labourers, not becauſe he needs them or their ſervices, (for; if we be
»ighteous, what do we unto him *) but as ſome charitable generous
‘own ſoul; and it is God's, and to be kept and dreſſed for him. In this
| work we muſt not be ſlothful, not loiterers, but labourers, working, and
working out our own ſalvation. Work for God will not admit of trifling.
A man may go idle to hell; but he that will go to heaven, muſt be
buſy. . . . - - •
[4]. What ſhall be their wages He promiſes, First, Apenny, v.2.
The Roman penny was, in our money, of the value of ſeven-pence half-
peny, a day’s wages for a day’s work, and the wages ſufficient for the
day’s maintenance. This doth not prove that the reward of our obedi-
ence to God is of works, or of debt, (no, it is of grace, free grace, Rom.
4. 4.) or that there is any proportion between our ſervices and heaven’s
glories ; no, when we have done all, we are unprofitable ſervants; but it
is to fignify that there is a reward ſet before us, and a ſufficient one.
Secondly, ſ/hatſoever is right, v. 4, 7. Note, God will be ſure not to
| be behindhand with any for the ſervice, they do him ; never any loſt by
working for God. The crown ſet before us
which the righteous Judge shall give. -
[5.] For what term are they hired For a day. It is but a day’s-
word, that is here done. The time of life is the day, in which we muſt
work the works of him that ſent us into the world. It is a ſhort time; the
reward is for eternity, the work is but for a day; man is ſaid to accom-
plish as a hireling, his day, Job 14. 6. This ſhould quicken us to expe-
dition and diligence in our work, that we have but a little time to work
in, and the night is haſtening on, when no man can work; and if our great
work be undone when our day is done, we are undone for ever. It ſhould
alſo encourage us in reference to the hardſhips and difficulties of our
work, that it is but for a day : the approaching shadow, which the ſºr-
vant earnestly deſireth, will bring with it both reſt, and the reward of our
work, Job 7. 2. Hold out, faith and patience, yet a little while.
[6, J. Notice is taken of the ſeveral hours of the day, at which the la-
bourers were hired. . The apoſtles were ſent forth at the first and third
is a crown of righteouſneſs,
| hour of the goſpel-day ; they had a firſt and a ſecond miſfion, while
Chriſt was on earth, and their buſineſs was to call in the Jews ; after
Chriſt’s aſcenſion, about the ſixth and ninth hour, they went out again on
the ſame errand, preaching the goſpel to #e Jews only, to them in Judea
jørst, and afterward to them of the diſperſion ; but, at length, as it were
about the cleventh hour, they called the Gentiles to the ſame work and
privilege with the Jews, and told them that in Chriſt Jeſus there ſhouki
be no difference made between Jew and Greek. -
But this may be, and commonly is, applied to the ſeveral ages of life,
in which ſouls are converted to Chriſt. The common call is promiſcu-
ous, to come work in the vineyard; but the effectual call is particular,
and it is then effectual when we come at the call. . -
First, Some are effectually called, and begin to work in the vineyard
when they are very young ; are ſent in early in the morning, whoſe ten-
der years are ſeaſoned with grace, and the remembrance of their Creator.
houſeholders keep poor men to work ; in kindneſs to them, to ſave John the Baptiſt was ſanctified from the womb : and therefore great ;
them from idleneſs and poverty, and pay them for working for themſelves. " (Luke 1.15), Timothy from a child; (2 Tim. 3. 15.) Obadiah, feared
[2.] Whence they are hired 2 Out of the market-place, where, till | the Lord from his youth. Thoſe that have ſuch a
they are hired into God’s ſervice, they ſtand idle, (v. 3.) all the day idle,
v. 6. Note, First, The ſoul of man ſtands ready to be hired into ſome |
ſervice or other; it was (as all the creatures were) created to work, and
is either a ſervant to iniquity, or a ſervant to righteouſneſs, Rom. 6, 19.
The Devil, by his temptations, is hiring labourers into his field, to feed
ſwine; God, by his goſpel, is hiring labourers into his vineyard, to dreſs
it, and keep it, paradiſe-work. We are put to our choice; for hired we
muſt be ; (Joſh. 24. 15.) Chooſe ye this day whom you will ſerve. Se-
condly, Tillºwe are hired into the ſervice of God, we are ſtandiag all the
day idle ; a finful ſtate, though a ſtate of drudgery to Satan, may really
be called a state of idleneſs; finners are doing nothing, nothing to the
purpoſe, nothing of the great work they were ſent into the world about,
nothing that will paſs well in the account. Thirdly, The goſpel-call is
given to thoſe that stand idle in the market-place. The market-place is
a place of concourſe, and there //iſdom cries ; (Prov. 1: 20, 21.) it is a
place of ſport, there the children are playing; (ch, 11. 16.) and the
goſpel calls us from vanity to ſeriouſneſs ; it is a place of buſineſs, of
aoiſe and hurry; ; and from that we are called to retire. “Come, come
from this market-place.” • ' . . - -
[3.] What are they hired to do *" To labour in his vineyard. Note,
First, The church is God’s vineyard ; it is of his planting, watering;
and fencing ; and the fruits-of it muſt be to his honour and praiſe. Se-
condly, We are all called upon to be labourers in this vineyard. The
work of religion is vineyard-work, pruning, dreſſing, digging, watering,
fencing, weeding... We have each of us...our own vineyard to keep, our |
journey to go, had need
ſet out betimes, the ſooner, the better.
Secondly, Others are ſavingly wrought upon in middle age; Go work
in the vineyard, at the third, ſixth, or ninth, hour. The power of divine
grace is magnified in the converſon of ſome, when they are in the midſt
of their pleaſures and worldly purſuits, as Paul. God has work for all
ages; no time amiſs to turn to God; none can ſay, “It is all in good
time ;” for, whatever hour of the day.it is with us, the time paſt of our
| life may ſuffice that we have ſerved fin; Go ye alſo into the vineyard.
God turns away none.that are willing to be, hired, for yet there is room.
Thirdly, Others are hired into the vineyard in old age, at the eleventh
shour, when the day of life is far ſpent, and there is but one hour of the
twelve remaining. None are hired at the twelfth hour; when life is
done, opportunity is done; but “while there is life there is hope.”
1. There is hope for old finners ; for if, in fincerity, they turn to God,
they ſhall doubtleſs be accepted ; true repentance is never too late.
And, 2. There is hope of old finners, that they may be brought to true
repentance; nothing is too hard for almighty grace to do, it can change
the Ethiopian’s ſkin, and the leopard's ſpots ; can ſet thoſe to work, who
have contračted a habit of idleneſs, Nicodemus may be born again
when he is old, and the old man may be put off, which is corrupt. - .
Yet let none, upon this preſumption, put off their repentance till they
are old, Theſe were ſºnt into the vineyard, it is true, at the eleventh
hour; but nobody had hired them, or offered to hire them before. The
Gentiles came in at the eleventh hour, but it was becauſe the goſpel had
not been before preached to them. ... Thoſe that have had goſpel-offers
... • • $
made them at the third, or ſixth hour, and have refited and refuſed º:
will not have that to ſay for themſelves at the eleventh hour, that theſe
bad ; No man has hired us ; bor can they be ſure that any man will hire
them at the ninth or eleventh hour; and therefore not to diſcourage any,
we will hear his voice, it muſt be to-day. . . . *
(2.) Here is the account with the labourers. Obſerve, -
..[1..] When the account was taken ; when the evening was come, then,
as uſual, the day-labourers were called and paid. Note, Evening time
is the reckoning time ; the particular account muſt be given up in the
, evening of our life.; for after death cometh the judgment. Faithful la-
bourers ſhall receive their reward when they die; it is deferred till then,
that they may wait with patience for it, but no, longer; for God will
obſerve his own rule, The hire of the labourers shall not abide with thee all
but to awaken all, be it remembered, that now is the accepted time ; if
. i
labourer, departs, he is with Chriſt preſently. The payment ſhall not
be wholly deferred till the morning of the reſurrection; but then, in the
evening of the worid, will be the general account, when every one shall ||
receive according to the things done in the body. When time ends, and
commences; then call the labourers, and give them their hire.
niſters, call them into the vineyard, to do their work ; death, calls, them,
out of the vineyard, to receive their penny ; and thoſe to whom the call.
into the vineyard is effectual, the call-out of it will be joyful. Obſerve,
They did not come for their pay till they were called; we muſt with pa-
tience wait God’s time for our reſt and recompenſe; go by our maſter’s
clock. The laſt trumpet, at the great day, shall call the labourers, 1 Theſſ.
4. 16. Then ſhalt thou call, faith the good and faithful ſervant, and I
will anſwer. In calling the labourers, they muſt begin from the laſt,
and ſo. to the firſt. Let not thoſe that come in at the eleventh hour, be
put behind the reſt, but, leſt they ſhould be diſcouraged, call them firſt.
At the great day, though the dead in Christ shall riſe first, yet they which
gre alive and remain, on whom the ends ºf the world (the eleventh hour of
its day) comes, shall be caught up together with them in the clouds; no
preference ſhall be given to ſeniority, but every man shall stand in his
own lot at the end of the days.
[2.] What the account was ; and in that obſerve, -
Firſt, The general pay ; (v. 9, 10.) They received every man a penny.
Note, All that by patient continuance in well-doing, ſeek for glory, honour,
and immortality, ſhall, undoubtedly obtain eternal life, (Rom. 2, 7.) not
as wages for the value of their work, but as the gift of God. Though
there be degrees of glory in heaven, yet it will be to all a complete hap-
pineſs. They that come from the eaſt and weſt, and ſo come in late,
that are picked up out of the highways and the hedges, ſhall ſit down with
Abraham, Iſaac, and Jacob, at the ſame feaſt, ch. 8, 11. In heaven,
and capacious. In the diſtributions of future joys, as it was in the
gathering of the manna, he that ſhall gather much, will have nothing
over, and he that ſhall gather little, will have no lack, Exod. 16. 18.
Thoſe whom Chriſt fed miraculouſly, though of different ſizes, men,
warmen, and children, did all eat, and were filled. *.
The giving of a whole day’s wages to thoſe that had not done the
tenth part of a day’s work, is defigned to ſhew that God diſtributes his
rewards by grace and ſovereignty, and not of debt. The beſt of the
labourers, and thoſe that begin ſooneſt, having ſo many empty ſpaces in.
their time, and their works, not being filled up before God, may truly.
be ſaid to labour in the vineyard ſcarcely one hour of their twelvé ; but
becauſe we are under grace, and not under the law, even ſuch defe&tive
ſervices, done in fincarity, ſhall not only be accepted, but by free grace
richly rewarded. Compare Luke 17, 7, 8, with Luke 12. 37.
Secondly, The particular pleading with thoſe that were offended with
this diſtribution in gavel-kind.* The circumſtances of this ſerve to
adorn the parable; but the general ſcope is, plain, that the laſt ſhall be
firſt. We have here, - -
1: The offence taken; (v. 11.12.) They murmured at the good man
of the horſe; not that there is, or can be, any diſcontent or murmuring
in heaven, for that is both guilt and grief, and in heaven there is neither;
but there may be, and often are, diſcontent and murmuring concerning
heaven and heavenly things, while they are in proſpect and promiſe in.
this world. . This ſignifies the jealouſy which the Jews were provoked.
to by the admiſſion of the Gentiles into the kingdom of heaven. As
the elder brother, in the parable of the prodigal, repined at the recep- ||
---
* A legal cuſtom, according to which all the ſons inherit equally—es.
St. MATTHEw, XX.
|| though the chief of
- |ſtopped, and all fleſh be ſilent before God.
every veſſel will be full, brim-ful, though every veſſel is not alike large |
| ceremonial law, in expe&tation of that kingdom.
night, until the morning, See Deut. 24. 15. When Paul, that faithful |
The Labourers in the Vineyard.

tion of his younger brother, and complained of his father's generofity to
him ; ſo theſe labourers quarrelled with their maſter, and found fault, not.’
becauſe they had not enough, ſo much as becauſe others were made
equal with them. They boaſt, as the prodigal’s elder brother did, of
their good ſervices; l'e have horne the burthen and heal of the day; that,
| was the moſt they could make of it.
2 Sinners are ſaid to labour in the
pery fire, (Hab. 2. 13.), whereas God's ſervants, at the worſt, do but
labour in the ſun; not in the heat of the iron-ſurnace, but only in the
heat of the day. . Now theſe laſt have worked but one hour, and that too
in the cool of the day; and yet thqu haſt made them equal with us. The
Gentiles, who are newly called in, have as much of the privileges of the
kingdom of the Meſſiah as the Jews have, who have ſo long been labour-
ing in the vineyard of the Old Teſtament church, under the yoke of the
4 * Note, There is a great
proneneſs in us to think that we have too little, and others too much, of
the tokens of God’s favour; and that we do too much, and others too
little, in the work of God. Very apt we all are to undervalue the de-
ſerts of others, and to overvalue our own. Perhaps, Chriſt here gives an
. intimation to Peter, not to boaſt too much, as he ſeemed to do, of his
with it the world of work and opportunity, then the ſtate of retribution |
Mi- ||
having left all to follow. Chriſt ; as if, becauſe be and the reſt of them.
had borne the burthen and heat of the day thus, they muſt have a heaven
by themſelves. It is hard for thoſe that do or ſuffer more than ordi-
nary for God, not to be elevated too much with the thought of it, and
to expect to merit by it. Bleſſed Paul guarded againſt this, when,
f the apoſtles, he owned himſelf to be nothing, to be leſ;
than the leaſt ºf all ſaints. -
2. The offence removed. Three things the maſter of the houſe urges,
in anſwer to this ill-natured ſurmiſe. t
(1.) That the complainant had no reaſon at all to ſay he had any
wrong done to him, v. 13, 14. Here he aſſerts his own juſtice; Friend,
I do thee no wrong. He calls him friend, for in reaſoning with others
we ſhould uſe ſoft words and hard arguments; if our inferiors are peeviſh
and provoking, yet we ſhould not thereby be put into a paſſion, but
fpeak calmly to them. [1..] It is inconteſtably, true, that God can do
no wrong. This is the prerogative of the King of kings. Is there un-
| righteouſneſs with God? The apoſtle ſtartles at the thought of it; God
|forbid! Rom. 3. 5, 6.
| that, whatever God doth to us, or withholds from us, he doeth us no
His word ſhould filence all our murmurings,
wrong. [2.] If God gives that grace to others, which he denies to us,
it is kindneſs to them, but no injuſtice to us ; and bounty to another,
while it is no injuſtice to us, we ought not to find fault with. Becauſe
it is free grace, that is given to thoſe that have it, boaſting is for ever
excluded; and becauſe it is free grace, that is withheld from thoſe that
have it not, murmuring is for ever excluded. Thus ſhall every mouth be
To convince the murmurer that he did no wrong, he refers him to
the bargain, “Didſ? not thou agree with me for a penny ? And if thou
hadſt what thou didſt agree for, thou haſt no reaſon to cry out of wrong;
thou ſhalt have what we agreed for.” Though God is a Debtor to none,
yet he is graciouſly pleaſed to make himſelf a Debtor by his own pro-
miſe, for the benefit of which, through Chriſt, believers agree with him,
and he will ſtand to his part of the agreement. Note, It is good for us
often to confider what it was that we agreed with God for. Firſt,
Carnal worldlings agree with God for their penny in this world; they
chooſe their portion in this life : º; 17. 14.) in theſe things they are
willing to have their reward, º 6. 2, 5.) their conſolation, (Luke.
6. 24.) their good things; (Luke 16. 25.) and with theſe they ſhall be
put off, ſhall be cut off from ſpiritual and eternal bleſfings ; and herein,
God doeth them no wrong ; they have what they choſe, the penny they
agreed for ; ſo ſhall their doom be, themſelves have decided it : it is con-
cluſive againſt them. Secondly, Obedient believers agree with God, for
their penny in the other world, and they muſt remember that they have.
ſo agreed. Didſt not thou agree to take God’s word for it 2 Thou
didſt; and wilt thou go and agree with the world 2: Didſt not thou agree.
to take up with heaven as thy portion, thy all, and to take up with
nothing ſhort of it And wilt thou ſeek for a happineſs in the creature,
| and go thy way.
or think from thence to make up the deficiencies of thy happineſs in
God 2 *
He therefore, 1. Ties him to his bargain; (v. 14.) Take that thine is,
If we underſtand it of that which is ours by debt or ab-
ſolute propriety, it would be a dreadful word; we are all undone, if we
be put off with that only which we can call our own. The higheſt
| creature muſt go away into nothing, if he muſt go away with that only
; which is his own ; but if we underſtand it of that which is ours, by
…”
The Sufferings of Chriſt predited.
ST. MATTHEw, xx.
gift, the free.gift of God, it teaches us to be content with ſuch things as
twe have. Inſtead of repining that we have no more, let us take what
we have and be thankful. If God be better in any reſpect to others
than to us; yet we have no reaſon to complain while he is ſo much
better to us than we deſerve, in giving its our penny, though we are
unprofitable ſervants. 2. He tells him that thoſe he envied ſhould
fare as well as he did ; “I will give unto this laſe, even as unto thee,
I am reſolved I will.” Note, The unchangeableneſs of God’s pur-
poſes in diſpenſing his gifts, ſhould filence our murmurings. If he will do
it, it is not for us to gainſay 3 for he is in one mind, and who can turn
. * Neither gºveth he an account of any of his matters; nor is it fit he
ould. - * ,
|
(2.) He had no reaſon to quarrel with the maſter ; for what he gave |
was abſolutely his own, v. 15. As before he aſſerted his juſtice, ſo here
his ſovereignty; ſs it not lawful for me to do what I will with my own 2.
Note, [1..] God is the Qwner of all good; his prépriety in it is abſolute,
ſovereign, and unlimited. [2.] He may therefore give or withhold his
bleſfings, as he pleaſes. What we have, is not our own, and therefore
it is not lawful for us to do what we will with it; but what God has, is
his own ; and this will juſtify him, Firſt, In all the diſpoſals of his pro-
vidence ; when God takes from us that which was dear to us, and which
we could ill ſpare, we muſt filence our diſcontents with this ; May he
not do what he will with his own P. Aftalit, ſed & dedit—He hath iaken |
away; but he originally gave. It is not for ſuch depending creatures as
we are to quarrel with our Sovereign. Secondly, In all the diſpenſation,
of his grace, God gives or withholds the means of grace, and the Spirit
of grace, as he pleaſes. Not but that there is a counſel in every will of
God, and what ſeems to us to be done arbitrarily, will appear at length
to have been done wiſely, and for holy ends. But this is enough to
filence all murmurers and objećtors, that God is . ſovereign Lord of all,
and may do what he will with his own. We are in his hand, as clay in the
hands of a potter ; and it is not for us to preſcribe to him, or ſtrive with
him. - -
(3.). He had no reaſon to envy his fellow-ſervant, or to grudge at
him ; or to be angry that he came into the vineyard no ſooner; for
he was not ſooner called ; he had no reaſon to be angry that the maſter
had given him wages for the whole day, when he had idled away the
greateſt part of it; for, is thine eye evil, becauſe I am good 2 See
here, - • *.
[1..] The nature of envy ; “It is an evil eye.” The eye is often
both the inlet and the outlet of this fin. Saul ſaw that David proſpered,
and he eyed him, 1 Sam. 18, 9, 15. It is an evil eye, which is diſpleaſed
at the good of others, and defines their hurt. What can have more evil
in it It is grief to ourſelves, anger to God, and ill-will to our. neigh-
bour; and it is a fin that has neither pleaſure, profit, nor honour, in it; |
it is an evil, an only evil. - 4.
{2.] The aggravation of it ; “It is becauſe I am good.” Envy is.
unlikeneſs to God, who is good, and doeth good, and delighteth in doing
good ; nay, it is an oppoſition and contradićtion to God; it is a diſlike
|
|
of his proceedings, and a diſpleaſure at what he doeth, and is pleaſed
with. It is a dire&t violation of both the two great commandments at
once ; both that of love to God, in whoſe will we ſhould acquieſce,
and love to our neighbour, in whoſe welfare we ſhould rejoice. Thus
man’s badneſs takes occaſion from God’s goodneſs to be more exceeding
finful. - -
Lºftly, Here is the application of the parable, (v. 16.) in that obſer- |
vation which occaſioned it ; (ch. 19. 30.) So the first shall be last, and
the last first. There were many that followed Chriſt now in the regene-
ration, when the goſpel-kingdom was firſt ſet up, and theſe Jewiſh con-
verts ſeemed to have got the ſtart of others; but Chriſt, to obviate and
ſilence their boaſting, here tells them,
1. That they might poffibly be outſtripped by their ſucceſſors in pro-
feffion, and, though they were before others in profeſſion, might be found
inferior to them in knowledge, grace, and holineſs. The Gentile church;
which was as yet unborn, the Gentile world, which as yet ſtood idle in
the market-place, would produce greater numbers of eminent, uſeful
chriſtians, than were found among the Jews. More and more excellent
fhall be the children of the deſolate than thoſe of the married wife, Iſa.
54. 1. Who knows but that the church, in its old age, may be more
fat and flouriſhing than ever, to ſhew that the Lord is upright Though
É. chriſtianity had more of the purity and power of that holy re-
igion than is to be found in the degenerate age wherein we live, yet
what labourers may be ſent into the vineyard in the eleventh hour of |
fuſions of the Spirit may then be, above what has been yet, who can
tell ? -
| 2. That they had reaſon to fear, let they themſelves healtbe found
hypocrites at laſt ; for many are called, ºut. choſen. This is applied
to the Jews ; (ch. 22, 14.3 it was ſo then, it is too true ſtilf; many are
called with a common call, that are not choſen with a ſaving choice.
| All that are choſen from eternity, are effectually called, in thefulneſs of
| time, (Rom. 8. 30.) ſo that in making our effectual calling ſure we
| make ſure our election; (2 Pet. I. 10.) but it is not ſo as to the out-
ward call; many are called, and yet refuſe, (Prov. H. 24.) may, as they
are called to God, ſo they go from him, (Hoſ. 11. 2, 7.) by which it
appears that they were not choſen, for the election will obtain, Rom.
11-7. Note, There are but few choſen chriſtians, in compariſon with the
many that are only called chriftians; it therefore highly concerns us to
build our hope for heaven upon the rock of an eternal choice, and not
but ſeeming chriſtians, and ſo ſhould really come ſhort; nay, left we
be found blemiſhed chriſtians, and ſo ſhould ſeem to come ſhort, Heb.
4, 1. - ---
&
R. .
17. And Jeſus, going up to Jeruſalem, took the twelve
diſciples apart in the way, and ſaid unto them, 18. Be-
hold, we go up to Jeruſalem, and the Son of man ſhall
be betrayed unto the chief prieſts, and unto the ſcribes,
and they ſhall condemn him to death, 19. And ſhall de-
liver him to the Gentiles, to mock and to ſcourge and to
crucify him ; and the third day he ſhall riſe again.
This is the third time that Chriſt gave his diſciples notice of his ap-
proaching ſufferings; he was now going up to Jeruſalem to celebrate
the paſſover, and to offer up himſelf the great Paſſover; both muſt be
done at Jeruſalem, there the paſſºver muſt be kept, (Deut. 12.5.) and
there a prophet muſt periſh, becauſe there the great Sanhedrim ſat, who
were judges in that caſe, Luke 18. 33.
Obſerve, -
I. The privacy of this predićtion; He took the twelve diſciples apart
in the way. This was one of thoſe things which were told to them in
darkneſs, but which they were afterward to ſheak in the light, ch. 10. 27.
His ſecret was with them, as his friends, and this particularly. It was
a hard ſaying, and, if any could bear it, they could. They would be
more immediately expoſed to peril with him, and therefore it was requi-
ſite that they ſhould know of it, that, being fore-warned, they might be
fore-armed. It was not fit to be ſpoken publicly as yet, 1. Becauſe many
that were cool toward him, would hereby have been driven to turn their
backs upon him ; the ſcandal of the croſs would have frightened them
from following him any longer. 2. Becauſe many that were hot for him,
would hereby be driven to take up arms in his defence, and it might have
occaſioned an uproar among the people, (ch. 26. 5.) which would have
been laid to his charge, if he had told them of it publicly before ; and,
befides that ſuch methods are utterly diſagreeable to the genius of his
kingdom, which is not of this world, he never countenanced any thing
which had a tendency to prevent his ſufferings. This diſcourſe was not
in the ſynagogue, or in the houſe, but in the way, as they travelled
along ; which teaches us, in our walks or travels with our friends, to
keep up ſuch diſcourſe as is good, and to the uſe of edifying. See Deut.
- 16. 7. •
II. The predićtion itſelf, v. 18, 19. Obſerve, -
1. It is but a repetition of what he had once and again ſaid before, ch.
16. 21.-17. 22, 23. This intimates that he not only ſaw clearly what
troubles lay before him, but that his heart was upon his ſuffering-work;
it filled him, not with fear, then he would have ſtudied to avoid it, and ,
| could have done it, but with defire and expectation ; he ſpake thus fre-
quently of his ſufferings, becauſe through them he was to enter into his
glory. Note, It is good for us to be often thinking and ſpeaking of our
death, and of the ſufferings which, it is likely, we may meet with betwixt
this and the grave; and thus, by making them more familiar, they would
become leſs formidable. This is one way of dying daily, and of taking
up our croſs daily, to be daily ſpeaking of the croſs, and of dying;
which would come neither the ſooner nor the ſurer, but much the better,
for our: thoughts and diſcourſes of them. --
2. He is more particular here in foretelling his ſufferings than any
#he church’s day, in the Philadelphian period, and what plentiful ef-
WoL. IV. No. 77. +.
time before. He had ſaid, (ch. 16, 21.) that he ſhould ſuffer many things,
- - X x -
upon the ſand of an external call; and we ſhould fear leſt we be found
- 3.
- * -
• * * *, * . . * * * * . * : * . “ ( ‘º.
- ..." , w” - , , ~ ** . . . - ... " - º * . " - ... "
* . . . " # 's . . . .” * - - - * .
p
and be killed; and (ch. 17. 22.) that he ſhould be betrayed into the
hand of men, and they should kill him ; but here he adds, that he ſhall be
- condemned, and delivered to the Gentiles, that they shall mock him, and
Jourge him, and crucify him. Theſe are frightful things, and the certain
forefight of them was enough to damp an ordinary reſolution, yet (as |
was foretold concerning him, Iſa. 42. 4.) he did not fail, nor was diſcou-
“raged; but the more-clearly he foreſaw his ſufferings, the more cheer-
fully he went forth to meet them. He foretells by whom he ſhould
ſuffer, by the chief priests and the ſcribes ; ſo he had ſaid before, but
here he adds, They shall deliver him to the Gentiles, that he might be the
better underſtood; for the chief prieſts and ſcribes had no power to put
him to death, nor was crucifying a manner of death in uſe among the
Jews. Chriſt ſuffered from the malice both of Jews and Gentiles, be-
cauſe he was to ſuffer for the ſalvation both of Jews and Gentiles; both
had a hand in his death, becauſe he was to reconcile both by his croſs,
Eph. 2. 16. - - . .
3. Here, as before, he annexes the mention of his reſurre&tion and his
glory to that of his death and ſufferings; The third day he shall riſe again. ||
He ſtill brings this in, (1.) To encourage himſelf in his ſufferings, and
to carry him cheerfully through them. He endured the croſs for the joy
Jet before him ; he foreſaw be ſhould riſe again, and riſe quickly, the
third day. He ſhall be ſtraightway glorified, John 13.32. The reward
is not only ſure, but very near. (2.) To encourage his diſciples, and
comfort them, who would be overwhelmed and greatly terrified by his
ſufferings. (3.) To direét us, under all the ſufferings of this preſent
time, to keep up a believing proſpect of the glory to be revealed, to look |
at the things that are not ſeen, that are eternal, which will enable us to
call the preſent afflićtions light, and but for a moment, -
20. Then came to him the mother of Zebedee's chil-
dren, with her ſons, worſhipping him, and defiring a cer-
tain thing of him. 21. And he ſaid unto her, What wilt
thou? She faith unto him, Grant that theſe my two ſons
may fit, the one on thy right hand, and the other on the
left, in thy kingdom. 22. But Jeſus anſwered and ſaid,
Ye know not what ye aſk. Are ye able to drink of the
cup that I ſhall drink of, and to be baptized with the bap-
tiſm that I am baptized with ? They ſay unto him, We are
able.
of my cup, and be baptized with the baptiſm that I am
baptized with : but to fit on my right hand, and on my
left, is not mine to give, but it ſhall be given to them for
whom it is prepared of my Father. 24. And" when the
ten heard it, they were moved with indignation againſt
the two brethren. 25. But Jeſus called them unto him,
and ſaid, Ye know that the princes of the Gentiles exer.
ciſe dominion over them, and they that are great, exerciſe
authority, upon them. 26. But it ſhall not be ſo among
you : but whoſoever will be great among you, let him be
your miniſter. 27. And whoſoever will be chief among
you, let him be your ſervant. 28. Even as the Son of
man came not to be miniſtered unto, but to miniſter, and
to give his life a ranſom for many.
. Here is, firſt, the requeſt of the two diſciples to Chriſt, and the reëti-
fying of the miſtake upon which that was grounded, v. 20, 23. The
‘ſons of Zebedee were James and John, two of the firſt three of Chriſt’s
diſciples; Peter and they were his favourites; John was the diſciple
whom Jeſus loved ; yet none were ſo often reproved as they ; whom
Chriſt loves beſt he reproves moſt, Rev. 3. 19.
I. Here is the ambitious addreſs they made to Chriſt—that they might
fit, the one on his right hand, and the other on his left, in his kingdom,
v. 20, 21. It was a great degree of faith, that they were confident of
his kingdom, though now he appeared in meanneſs; but a great degree
of ignorance, that they ſtill expected a temporal kingdom with worldly
pomp and power, when Chriſt had ſo often told them of ſufferings and
ſelf-denial. In this they expected to be grandees. They aſk not for
employment in hjs kingdom, but for honour only ; and no place would
ſerve them in this imaginary kingdom, but the higheſt, next to Chriſt,
23. And he ſaith unto them, Yé ſhall drink indeed
ſ
Ambition correóted.
and above everybody elſe. It is probable that the laſt word in Chriſt's,
foregoing diſcourſe gave occaſion to this requeſt, that the third dº, he.
should riſe again. They concluded that his reſurrečtion would be
his entrance upon his kingdom, and therefore were reſolved to put in
betimes for the beſt place; nor would they loſe it for want of ſpeaking
early. What Chriſt ſaid to comfort them, they thus abuſed, and were
puffed up with. Some cañnot bear comforts, but they turn them to a
wrong purpoſe; as ſweetmeats in a foul ſtomach produce bile. Now
obſerve, - - .
1. There was policy in the management of this addreſs, that they
put their mother on to preſent it, that it might be looked upon as her.
requeſt, and not their's. Though proud people think well of themſelves,
they would not be thought to do ſo, and therefore affect nothing more
than a shew of humility, (Col. 2. 18.) and others muſt be put on to
| court that honour for them, which they are aſhamed to court for them-
ſelves. The mother of James and John was Salome, as appears by com-
paring ch. 27. 61.’ with Mark 15.40. Some think ſhe was daughter of
Cleophas or Alpheus, and fiſter or couſin german to Mary the mother of
our Lord. She was one of thoſe women that attended Chriſt, and
miniſtered to him ; and they thought ſhe had ſuch an intereſt in him,
that he could demy her nothing, and therefore they make her their advo-
cate. Thus when Adonijah had an unreaſonable requeſt to make to So-
lomon, he put Bathſheba on to ſpeak for him. It was their mother’s
weakneſs thus to become the tool of their ambition, which ſhe ſhould
have been a check to. Thoſe that are wiſe and good, would not be ſeen
in an ill-favoured thing. In gracious requeſts, we ſhould learn this wiſ-
dom, to defire the prayers of thoſe that have an intereſt at the throne of
grace; we ſhould beg of our praying friends to pray for us, and reckon
it a real kindneſs. - ‘. .
It was likewiſe policy to aſk firſt for a general grant, that he would
do a certain thing for them, not in faith, but in preſumption, upon that
general promiſe; Aſk, and it shall be given you ; in which is implied
this qualification of our requeſt, that it be according to the revealed will
of Gód, otherwiſe we qſk and have not, if we aſk to conſume it upon our
lust, Jam. 4, 3. - - .
2. There was pride at the bottom of it, a proud conceit of their own
merit, a proud contempt of their brethren, and a proud deſire of honour
and preferment; pride is a fin that moſt eaſily beſets us, and which it is
hard to get clear of. It is a holy ambition, to ſtrive to excel others in
grace and holineſs; but it is a finful ambition to covet to exceed others
in pomp and grandeur. Seekest thou great things for thyself, when thou
haſt juſt now heard of thy Maſter’s being mocked, and ſcourged, and
crucified ? For ſhame ! Seek them not, Jer. 45. 5. .
II. Chriſt’s anſwer to this addreſs, (v. 22, 23.) direéted not to the
mother, but to the ſons that ſet her on. Though others be our mouth
in prayer, the anſwer will be given to us according as we ſtand affected.
Chriſt’s anſwer is very mild; they were overtaken in the fault of ambi-
tion, but Chriſt restored them with the ſpirit of meekneſs. Obſerve, -
1. How he reproved the ignorance and error of their petition; Ye
know not what ye ask. (1.) They were much in the dark concerning
the kingdom they had their eye upon ; they dreamed of a temporal
kingdom, whereas Chriſt’s kingdom is not of this world. They knew
not what it was to fit on his right hand, and on his left ; they talked of
it as blind men do of colours. Our apprehenſions of that glory which is
yet to be revealed, are like the apprehenſions which a child has of the
preferments of grown men. If at length, through grace, we arrive at
perfeótion, we ſhall then put away ſuch childiſh fancies; when we come
to ſee face to face, we ſhall know what we enjoy ; but now, alas, we
know not what we aſk ; we can but aſk for the good as it lies in the
promiſe, Tit. 1.2. What it will be in the performance, eye has not ſeen,
nor ear heard. (2.) They were much in the dark concerning the way
to that kingdom. They know not what they aſk, who aſk for the end,
but overlook the means, and ſo put aſunder what God has joined toge-
ther. The diſciples thought, when they had left what little All they
had for Chriſt, and had gone about the country a while preaching the
goſpel of the kingdom, all their ſervice and ſuffering were over, and it
was now time to aſk, l'hat shall we have 2. As if nothing were now to
be looked for but crowns and garlands; whereas there were far greater
hardſhips and difficulties before them than they had yet met with. They
imagined their warfare was accompliſhed when it was ſcarcely begun,
and they had yet but run with the footmen. They dream of being in
Canaan preſently, and confider not what they ſhall do in the ſwellings of
Jordan. Note, [1..] We are all apt, when we are but girding on the
harneſs, to boast as though we had put it off. [2.] We know not what
£
‘. . . ºr ... •
grace to bear the croſºin our way to it. .
2. How he repreſſed the wanity and ambition of their requeſt. |
They were pleaſing themſelves with the fancy of fitting on his right
hand, and on his left, in great ſtate ; now, to check this, he leads them
to the thoughts of their ſufferings, and leaves them in the dark about
their glory. . . . . . . . . . . . . . . . - - -- .
(1.). He leads them to the thoughts of their ſufferings, which they
were not ſo mindful of as they ought to have been. They looked ſo
earneſtly upon the crown, the prize, that they were ready to plunge
headlong and unprepared into the foul way that led to it; and therefore
he thinks it neceſſary to put them in mind of the hardſhips that were be-
fore them, that they might be no ſurpriſe or terror to them. . . -
Obſerve, [1..] How fairly he puts, the matter to them, concerning
theſe difficulties; (v. 22.) “You would ſtand. candidates for the firſt
poſt of honour in the kingdom; but are you able to drink of the cup that
I ſhall drink of A You talk of what great things you muſt have when you
have done your work; but are you able to hold out to the end of it 2
Put the matter ſeriouſly to yourſelves.” . Theſe ſame two diſciples once
knew not what manner of ſpirit they were of, when they were diſturbed
with anger; (Luke 9, 55.) and now they were not aware what was
amiſs in their ſpirits, when they were lifted up with ambition. Chriſt
ſees that pride in us, which we diſcern not in ourſelves. - *
Note, Fift, That to ſuffer for Chriſt, is to drink of a cup, and to be
baptized with a baptiſm. In this deſcription of ſufferings, 1. It is true,
that afflićtion doth abound. It is ſuppoſed to be a bitter cup, that is
drunk of, wormwood and gall, thoſe waters of a full cup, that are wrung
out to God’s people ; (Pſ. 73. 10.) a cup of trembling indeed, but not
of fire and brimſtone, the portion of the cup of the wicked men, Pſ.
11. 6. It is ſuppoſed to be a baptiſm, a waſhing with the waters of afflic-
tion ; ſome are dipped in them, the waters compaſs them about even to
the ſoul; (Jonah 2. 5.) others have but a ſprinkling of them ; both are
baptiſms, ſome are overwhelmed in them, as in a deluge, others ill wet,
as in a ſharp ſhower. But, 2. Even in this, conſolation doth more abound.
It is but a cup, not an ocean; it is but a draught, bitter perhaps, but
we ſhall ſee the bottom of it; it is a cup in the hand of a Father;
(John 18. 11.), and it is full of mixture, Pſ. 75.8. It is but a baptiſm ;
if dipped, that is the worſt of it, not drowned ; perplexed, but not in
deſpair. Baptiſm is an ordinance by which we join ourſelves to the
3 ord in covenant and communion; and ſo is ſuffering for Chriſt, Ezek.
20. 37. Iſa. 48. 10. Baptiſm is “an outward and viſible fign of an in-
ward and ſpiritual grace;” and ſo is ſuffering for Chriſt, for unto us it
is given, Phil. 1. 29. -
Secondly, It is to drink of the ſame cup that Chriſt drank of, and to
be baptized with the ſame baptiſm that he was baptized with. Chriſt
is beforehand with us in ſuffering, and in that as in other things left us
an example.
he would drink of ſuch a cup, (John 18. 11.) nay, and ſuch a brook,
(Pſ. 110. 7.) and drink ſo deep, and yet ſo cheerfully ; that he would
be baptized with ſuch a baptiſm, and was ſo forward to it, Luke 12.50.
It was much that he would be baptized with water as a common finner,
much more, with blood as an uncommon malefactor. But in all this he
was made in the likenſ of ſinful flesh, and was made Sin for us. 2. It be-
which is behind of them; we muſt therefore arm Öurſelves with the ſame
'mind, and go to him without the camp. • - -
Thirdly, It is good for us to be often putting it to ourſelves, whether
we are able to drink of this cup, and to be baptized with this baptiſm.
We muſt expect ſuffering, and look upon it as a hard thing to ſuffer well
and as becomes us. Are we able to ſuffer cheerfully, and in the worſt
of times ſtill to hold faſt our integrity ? What can we afford to part
with for Chriſt How far will we give him credit Could I find in my
heart to drink of a bitter cup, and to be baptized with a bloody bap-
tiſm, rather than let go my hold of Chriſt The truth is, Religion, if it
be worth anything, is worth every thing; but it is worth little, if it be
not worth ſuffering for. Now let us fit down, and count the coſt of
dying for Chriſt rather than denying him, and aſk, Can we take him
upon theſe terms 2 - t *
[2.] See how boldly they engage for themſelves; they ſaid, HWe are
able, in hopes of fitting on his right hand, and on his left ; but at the ,
As before
ſame time they fondly hoped that they ſhould never be tried.
they knew not what they aſked, ſo now they knew not what they an-
£wered. We are able ; they would have done well to put in, “Lord,
ST, MATTHEw, xx.
we aſk, when we aſk for the glory of wearing the crown, and aſk not for
ſ
1. It beſpeaks the condeſcenſion of a ſuffering Chriſt, that
Ambition correóted.
by thy ſtrength, and in thy grace, we are able, otherwiſe we are not.”
ut the ſame that was Peter’s temptation, to be confident of his own,
ſufficiency, and preſume upon his own ſtrength, was here the temptation,
of James and John ; and it is a ſin we are all prone to. . They knew not:
what Chriſt’s cup was, nor what his baptiſm, and therefore they were:
thus bold in promiſing for themſelves. But thoſe are commonly moſt
confident, that are leaſt acquainted with the croſs. . . . . . . .
[3.] See how plainly and poſitively their ſufferings are here foretold #.
(v. 23.) Te shall drink of my cup. Sufferings foreſeen will be the more
eaſily borne, eſpecially if looked upon under a right notion, as drinking of
his cup, and being baptized with his baptiſm. Chriſt began in ſuffering
for us, and expects we ſhould pledge him, in ſuffering for him. Chriſt
will have us know the worſt, that we may make the beſt of our way to
heaven ; ?e shall drink; that is, ye ſhall fuffer. James drank the bloody
cup, firſt of all the apoſtles, A&ts 12. 2. John, though at laſt he died
in his bed, if we may credit the eccleſiaſtical hiſtorians, yet often drank
of this bitter cup, as when he was baniſhed into the iſle of Patmos, (Rev.
1. 9.) and when (as they ſay) at Epheſus he was put into a caldron of
boiling oil, but was miraculouſly preſerved. He was, as the reſt of the
apoſtles, in deaths often. He took the cup, offered himſelf to the bap-
tiſm, and it was accepted. . . . . . a … . . . . . . . . .
(2.) He leaves them in the dark about the degrees of their glory. To
| carry them cheerfully, through their ſufferings, it was enough to be af.
ſured that they ſhould have a place in his kingdom. The loweſt ſeat in
heaven is an abundant recompenſe for the greateſt ſufferings on earth-
But as to the preferments there, it was not fit there ſhould be any inti-
mation given for whom they were intended; for the infirmity of their
preſent ſtate could not bear ſuch a diſcovery with any evenneſs; “To
Jit on my right hand and on my left, is not mine to give, and therefore it
is not for you to aſk it or to know it; but it shall be given to them ºf
whom it is prepared of my Father.” Note, [1..] It is very probable that
there are degrees of glory in heaven; for our Saviour ſeems to allow that
there are ſome that ſhall fit on his right hand and on his left, in the
higheſt places. [2.] As the future glory itſelf, ſo the degrees. of it, are
purpoſed and prepared in the eternal counſel of God; as the common
ſalvation, ſo the more peculiar honours, are appointed, the whole affair is
long fince ſettled, and there is a certain meaſure of the ſtature, both in
grace and glory, Eph. 4, 13. [3.] Chriſt, in diſpenſing the fruits of
his own purchaſe, goes exactly by the meaſures of his Father’s purpoſe;
It is not mine to give, ſave to them (ſo it may be read) for whom it is pre-
pared. Chriſt has the ſole power of giving eternal life, but then it is to
as many as were given him, John 17.2. It is not mine to give, that is,
to promiſe now ; that matter is already ſettled and concerted, and the
Father and Son underſtand one another perfeótly well in this matter.
“It is not mine to give to thoſe that ſeek and are ambitious of it, but
to thoſe that by great humility and ſelf-denial are prepared for it.”.
III. Here are the reproof and inſtruction which Chriſt gave to the
other ten diſciples for their diſpleaſure at the requeſt of James and John.
He had much to bear with in them all, they were ſo weak in knowledge
and grace, yet he bore their manners. ſ . . . . .
1. The fret that the ten diſciples were in ; (v. 24.) They were moved
with indignation againſt the two brethren ; not becauſe they were defirous
| to be preferred, which was their fin, and for which Chriſt was diſpleaſed
ſpeaks the conſolation of ſuffering chriſtians, that they do but pledge |
Chriſt in the bitter cup, are partakers of his ſiftrings, and fill up that |
with them, but becauſe they were definous to be preferred before them, .
which was a refle&tion upon them. Many ſeem to have indignation at .
fin; but it is not becauſe it is fin, but becauſe it touches them. They.
will inform againſt a man that ſwears; but it is only if he ſwear at them,
and affront them, not becauſe he diſhonours God. Theſe diſciples were
angry at their brethren’s ambition, though they themſelves, may becauſe-
they themſelves, were as ambitious. Note, It is common for people... to
be angry at thoſe fins in others, which they allow of and indulge in
themſelves. Thoſe that are proud and covetous themſelves do not care
to fee others ſo. Nothing makes more miſchief among brethren, nor is
the cauſe of more indignation and contention, than ambition, and defire
of greatneſs. We never find Chriſt’s diſciples quarrelling, but ſome-
thing of this was at the bottom of it. - - - . . . .
2. The check that Chriſt gave them, which was very gentle, rather
by way of inſtruction what they ſhould be, than by way of reprehenſion
for what they were. He had reproved this very fin before, (ch. 18. 3.)
and told them they muſt be humble as little children; yet they relapſed
into it, and yet he reproved them for it thus mildly. -
He called them unto him, which intimates great tenderneſs and famili-
arity. He did not, in anger, bid them get out of his preſence, but called
them, in love, to come into his preſence; for therefore he is fit to teach,
... St. MATTHEw,xx.
and we are invited to learn of hiº becauſe he is neck and lowly in heart.
What he had to ſay concerned both the two diſciples and the ten, and .
therefore he will have them all together. And he tells them, that,
whereas they were aſking which of them ſhould have dominion in a tem-
poral kingdom, there was really no ſuch dominion reſerved for any of
them. - For, - '' . . . ' ' - - -
* - (1.) They muſt not be like the princes of the Gentiles. Chriſt's |
diſciples muſt not be like Gentiles, no not like princes of the Gen- |
tiles. Principality doth no more become miniſters than Gentiliſm doth
chriſtians. - . . .
Obſerve, [1..] What is the way of the princes of the Gentiles, . 25.) |
to exerciſe dominion and authority over their ſubjects, and (if they can
but win the upper hand with a ſtrong hand) over one another too. That
whiclí bears them up in it, is, that they are great, and great men think
they may do any thing. Dominion and authority are the great things
which the princes of the Gentiles purſue, and pride themſelves in ; they
would bear ſway, would carry all before them, have every body truckle
to them, and every ſheaf bow to their’s. They would have it cried be-
fore them, Bow the knee; like Nebuchadnezzar, who ſlew, and kept
alive, at pleaſure.
[2.] What is the will of
in this matter. . - + - -
First, “It shall not be ſo among you. The conſtitution of the ſpiri-
tual kingdom is quite different from this. You are to teach the ſubjećts
of this kingdom, to inſtruct and beſeech them, to counſel and comfort
them, to take pains with them, and ſuffer with them, not to exerciſe do- "
minion or authority over them; you are not to lord it over God’s heri-
tage, (1 Pet. 5. 3.) but to labour in it.” This forbids not only ty-
ranny, and abuſe of power, but the claim or uſe of any ſuch ſecular au-
So hard is it
thority as the princes of the Gentiles lawfully exerciſe.
for vain men, even good men, to have ſuch authority, and not to be puf-
fed up with it, and do-more hurt than good with it, that our Lord Jeſus
faw fit wholly to baniſh it out of his church. Paul himſelf diſowns do- |
minion over the faith of any, 2 Cor. 1. 24. The pomp and grandeur of
the princes of the Gentiles ill become Chriſt’s diſciples. Now, if there |
by fin.
They knew not |
jor our good, but in our stead, Aéts 20. 28. 1 Peter L. 18, 19. Secondly,
were no ſuch power and honour intended to be in the church, it was
nonſenſe for them to be ſtriving who ſhould have it.
what they gſked.
Secondly, How then ſhall it be among the diſciples of Chriſt : Some-
thing of greatneſs among them Chriſt himſelf had intimated, and here he
explains it ; “He that will be great among you, that will be chief, that
minister, your ſervant,” v. 26, 27. Here obſerve, 1. That it is the
duty of Chriſt’s diſciples to ſerve one another, for mutual edification.
This includes both humility and uſefulneſs. The followers of Chriſt ||
muſt be ready to ſtoop to the meaneſt offices of love for the good one
of another, muſt ſubmit one to another, (1 Pet. 5. 5. Eph. 5. 21.) and
edify one another, (Rom, 14. 19.) pleaſe one another for good, Rom.
15. 2. The great apoſtle made himſelf every one’s ſervant; ſee 1 Cor.
9. 19. 2. It is the dignity of Chriſt’s diſciples faithfully to diſcharge
this duty. The way to be great and chief is to be humble and ſervice-
able. Thoſe are to be beſt accounted of, and moſt reſpected, in the
ehurch, and will be ſo by all that underſtand things aright; not thoſe
that are dignified with high and mighty names, like the names of the
great ones of the earth, that appearin pomp, and aſſume to themſelves a ||
power proportionable, but thoſe that are moſt humble and ſelf-denying,
and lay out themſelves moſt to do good, though to the diminiſhing of
themſelves. Theſe honour God moſt, and thoſe he will honour. As he
muſt become a fool, that would be wiſe, ſo he muſt become a ſervant that
would be chief. St. Paul was a great example of this; he laboured
more abundantly than they all, made himſelf (as ſome would call it) a
drudge to his work; and is not he chief ? Do we not by eonſent call
him the great apoſtle, though he eaſled himſelf leſs than the least P And
erhaps our Lord Jeſus had an eye to him, when he ſaid, There were
last, that ſhould be first : for Paul was one born out of due time ; (I Cor.
15. 8.) not only the youngeſt child of the family of the apoſtles, but a
peſthumous one, yet he became greateſt.
whom the firſt poſt of honour in Chriſt kingdom was reſerved and pre-
pared of his Father, not for James who ſought it; and therefore juſt be-
fore Paul began to be famous as an apoſtle, Providence ordered it ſo
that James was cut off, A&ts 12. 1.) that in the college of the twelve
Paul might be ſubſtituted in his room. -
(2.) They muſt be like the Maſter himſelf; and it is very fit that
they ſhould, that, while they were in the world, they ſhould be as he was
Chriſt concerning his apoſtles and miniſers, -
. .” * + | of his maſter, and took as much pains to ſerve them ; he attended con.
| It was for many, that by him many might be made righteous.
would really be ſo, and would be found to be ſo at laſt, let him be your |
David.
ſaid, What will ye that I ſhall do unto you? 33. They ſay
- s unto him, Lord, that our eyes may be opened. 34. So Jeſus
And perhaps he it was for ||
Sight given to the Blind.
when he was in the world ; for to both the preſent ſtate is a ſtate of hu-

-miliation, the crown and glory were reſerved for bºth in the future ſtate.
Let them confider that the Son of man came not to he ministered to, but
to minister, and to give his life a ranſom for many, v. 28. Our Lord
Jeſus here ſets himſelf before his diſciples as a pattern of thoſe two
things before recommended, humility, and uſefulneſs.
[1..] Never was there ſuch an example of humility and condeſcenſion.
as there was in the life of Chriſt, who came not to be ministered unto,
but to minister. When the Son of God came into the world, his Am-
baſſador to the children of men, one would think he ſhould have been
miniſtened to, ſhould have appeared in an equipage agreeable to his per-
| ſon and chara&ter; but he did not ſo ; he made no figure, had no pom-
pous train of ſtate-ſervants to attend him, nor was he clad in robes of
honour, for he took upon him the form of a ſervant. He was indeed
| miniſtered to as a poor man, which was a part of his humiliation ; there
| were thoſe that ministered to him of their ſittstance; (Luke 8.2, 3.) but
he was never miniſtered to as a great man; he never took ſtate upon.
him, was not waited on at table ; he once waſhed his diſciples’ feet, but
we newer read that they waſhed his feet. He came to miniſter help to
all that were in diſtreſs; he made himſelf a Servant to the ſick and diſ--
eaſed ; was as ready to their requeſts as ever any ſervant was at the beck.
tinually to this very thing, and denied himſehſ both food and reſt to at-
tend to it. - - s
[2.] Never was there ſuch an example of beneficence and uſefulneſs.
as there was in the death of Chriſt, who gave his life a ranſom for many.
He lived as a ſervant, and went about doing good; but he died as a É
crifice, and in that did the greateſt good of all. He came into the world.
on purpoſe to give his life a ranſom; it was firſt in his intention. The
aſpiring princes of the Gentiles make the lives of many a ranſom for their
own honour, and perhaps, a ſacrifice to their own humour. Chriſt doth.
not do ſo; his ſubjećts’ blood is precious to him, and he is not prodigal.
of it; (Pſ. 72. 14.) but, on the contrary, he gives his honour and life.
too a ranſom for his ſubječts. Note, First, Jeſus Chriſt laid down, his
life for a ranſom. Our lives were forfeited into the hands of divine juſtice
Chriſt, by parting with his life made atonement for fin, and ſo.
reſcued our’s ; he was made Sán and a Curſe for us, and died, not only
* .
. It was a ranſom for many, ſufficient for all, effectual for many ; and,
if for many, then ſaith the poor doubting ſoul, “Why not for me *
Theſe
many were his ſeed, for which his ſoul travailed ; (Iſa. 53. 10, 11.),
ſo they will be when they come all together, though now they appear
but a little flock. k -
Now this is a good reaſon why we ſhould not ſtrive for precedency,
becauſe the croſs is our banner, and our maſter’s death is our life. It
is a good reaſon why we ſhould ſtudy to do good, and, in confideration,
of the love of Chriſt in dying for us, not heſitate to lay down our lives
jor the brethren, 1 John 3. Jó. Miniſters ſhould be more forward than
| others to ſerve and ſuffer for the good of ſouls, as bleſſed Paul was, Aćts.
20. 24. Phil. 2. 17. The nearer we are all concerned in, and the more
we are advantaged by, the humility and humiliation of Chriſt, the more.
ready and careful we ſhould be to imitate it. -
29. And as they departed from Jericho, a great multi-
tude followed him. 30. And behold, two blind men,
fitting by the way-ſide, when they heard that Jeſus paſſed
by, cried out, ſaying, Have mercy on us, O Lord, thou
ſon of David. 31. And the multitude rebuked them,
becauſe they ſhould hold their peace : but they cried the
more, ſaying, Have mercy on us, O Lord, thou ſon of
32. And Jeſus ſtood ſtill, and called them, and
had compaſſion on them, and touched their eyes: and im-
mediately their eyes received fight, and they followed him.
We have here an account of the cure of two poor blind beggars; in
which we may obſerve, • r
I. Their addreſs to Chriſt, v. 29, 30. And in this,
1. The circumſtances of it are obſervable. It was as Chriſt and his diſ-
ST, MATTHEw, xx.
Sight given to the Blind.
sciples departed from Jericho; of that devoted place, which was rebuilt ||
under a curſe, Chriſt took his leave with this bleſfing, for he received
gifts even for the rebellious. It was in the preſence of a great multitude
that followed him; Chriſt had a numerous, though not a pompous, at-
tendance, and did good to them, though he did not take ſtate to him-
ſelf. This multitude that followed Chriſt, was a mixed multitude.
Some followed him for loaves, and ſome for love, ſome for curioſity, and
ſome in expe&tation of his temporal reign, which the diſciples them-
felves dreamed of, very few with deſire to be taught their duty; yet,
for the ſake of thoſe few, he confirmed his doćtrine by miracles wrought
in the preſence of great multitudes;, who, if they were not convinced by
them, would be the more inexcuſable. Two blind men concurred in
their requeſt ; for joint-prayer is pleaſing to Chriſt, ch. 18, 19. Theſe
joint-ſufferers were joint-ſuitors; being companions in the ſame tribula-
tion, they were partners in the ſame ſupplication. Note, It is good for
thoſe that are labouring under the ſame calamity, or infirmity of body
or mind, to join together in the ſame prayer to God for relief, that they
may quicken one another’s fervency, and encourage one another’s faith.
There is mercy enough in Chriſt for all the petitioners. Theſe blind
men were ſitting by the way:ſºde, as blind beggars uſed to do. Note,
Thoſe that would receive mercy from Chriſt, muſt place themſelves there
where his out-goings are ; where he manifeſts himſelf to thoſe that ſeek
him. It is good thus to way-lay Chriſt, to be in his road. e
They heard that Jeſus paſſed by, Though they were blind, they were
not deaf. Seeing and hearing are the learning ſenſes. It is a great ca-
lamity to want either ; but the defečt of one may be, and often is, made
up in the acuteneſs of the other; and therefore it has been obſerved by
ſome as an inſtance of the goodneſs of Providence, that none were ever
known to be born both blind and deaf; but that, one way or other, all are
in a capacity of receiving knowledge. Theſe blind men had heard of Chriſt
by the hearing of the ear, but they defired that their eyes might ſee him.
When they heard that Jeſus paſſed by, they aſked no further queſtions,
who were with him, or whether he was in haſte, but immediately cried
out. Note, It is good to improve the preſent opportunity, to make
the beſt of the price now in the hand, becauſe, if once let ſlip, it may |
never return ; theſe blind, men did ſo, and did wiſely; for we do not
find that Chriſt ever came to Jericho again. Now is the accepted time.
2. The addreſs itſelf is more obſervable; Have mercy on us, O Lord,
thou ſon of David, repeated again, v. 31. Four things are recommended
to us for an example in this addreſs; for, though the eye of the body
was dark, the eye of the mind was enlightened concerning truth, duty,
and intereſt. - - . . .
{1.) Here is an example of importunity in prayer. They cried out
as men in earneſt ; men in want are earneſt, of courſe. Cold deſires do
but beg denials. Thoſe that would prevail in prayer, muſt ſtir up them-
ſelves to take hold on God in the duty. When they were diſcounte-
nanced in it, they cried the more. The ſtream of fervency, if it be ſtop-
ped, will riſe and ſwell the higher. This is wreſtling with God in
prayer, and makes us the fitter to receive mercy; for the more it is
ſtriven for, the more it will be prized and thankfully acknowledged.
(2.) Of humility in prayer; in that word, Have mercy, on us, not
ſpecifying the favour, or preſcribing what, much leſs pleading merit,
but caſting themſelves upon, and referring themſelves cheerfully to, the
Mediator’s mercy, in what way he pleaſes; “Only have mercy.” They
aſk not for filver and gold; though they were poor, but mercy, mercy.
This is that which our hearts muſt be upon, when we come to the throne
of grace, that we may find mercy, Heb. 4, 16. Pſ. 130. 7. . . .
(3.) Of faith in prayer ; in the title they gave to Chriſt, which was
in the nature of a plea ; O Lord, thou Son of David; they confeſs that
Jeſús Christ is Lord, and therefore had authority to command deliver-
ance for them. Surely it was by the Holy Ghoſt that they called
Chriſt Lord, 1 Cor. 12. 3. Thus they take their encouragement in
prayer from his power, as in calling him the Son of David, they take
encouragement from his goodneſs, as Meſſiah, of whom ſo many kind
and tender things had been foretold, particularly his compaſſion to the
poor and needy, Pſ, 72. 12, 13. It is of excellent uſe, in prayer, to eye
Chriſt in the grace and glory of his Meſfiahſhip ; to remember that he
is the Son of TXavid, whoſe office it is to help, and ſave, and to plead it
with him. * * * - • * ,
(4.) Of perſeverance in prayer; notwithſtanding diſcouragement. The
imultitude rebuked them, as noiſy, clamorous, and impertinent, and bid
them hold their peace, and not diſturb the Maſter, who perhaps at firſt
himſelf ſeemed not to regard them. . In following Chriſt with our
prayers, we muſt expe&t to meet with hinderances and manifold diſcou-
Vol. IV. No. 77.
ragements from within and from without, ſomething or other that bids
us hold our peace. Such rebukes are permitted, that faith and fervency,
patience and perſeverance, may be tried. Theſe poor blind men were
rebuked by the multitude that followed Chriſt. Note, The fincere and
ſerious beggars at Chriſt’s door commonly meet with the worſt rebukes
from thoſe that follow him but in pretence and hypocriſy. But they
would not be beaten off ſo ; when they were in purſuit of ſuch a mercy,
it was no time to compliment, or to pračtiſe a timid delicacy; no, they
cried the more. Note, Men ought always to pray, and not to faint ; to
| pray with all perſeverance; (Luke 18. 1.) to continue in prayer with
reſolution, and not to yield to oppoſition. - -
II. The anſwer of Chriſt to this addreſs of theirs. The multitude
rebuked them ; but Chriſt encouraged them. It were ſad for us, if
the Maſter were not more kind and tender than the multitude; but he
loves to countenance thoſe with ſpecial favour, that are under frowns,
and rebukes, and contempts from men. He will not ſuffer his humble
ſupplicants to be rum down, and put out of countenance. -
1. He ſtood still, and called them, v. 32. He was now going up to
Jeruſalem, and was ſtraitened till his work there was accompliſhed; and
yet he ſtood ſtill to cure theſe blind men. Note, When we are ever ſo
much'in haſte about any buſineſs, yet we ſhould be willing to ſtand ſtill,
| to do good. He called them, not becauſe he could not cure them at a
diſtance, but becauſe he would do it in the moſt obliging and inſtrućts
ing way, and would countenance weak but willing patients and peti-
tioners. Chriſt not only enjoins us to pray, but invites us; holds out the
golden ſceptre to us, and bids us come touch the top of it. **.
2. He inquired further into their caſe; What will ye that I shall-do
unto you ? This implies, (1.) A very fair offer; “..Here I am ; let me
know what you would have, and you ſhall have it.” What would we
more ? He is able to do for us, and as willing as he is able ; Aſk, and it
shall be given you. (2.) A condition annexed to this offer, which is a
very eaſy and reaſonable one—that they ſhould tell him what they would
have him do for them. One would think this a ſtrange queſtion, any
one might tell what they would have. Chriſt knew well enough ; but
he would know it from them, whether they begged only for an alms, as
from a common perſon, or for a cure, as from the Meſfiah. Note, It is
the will of God that we ſhould in every thing make our requeſts known
to him by prayer and ſupplication ; not to inform or move him, but to
qualify ourſelves for the mercy. The waterman in the boat, who with
his hook-takes hold of the ſhore, does not thereby pull the ſhore to the
boat, but the boat to the ſhore. So in prayer we do not draw the mercy
to ourſelves, but ourſelves to the mercy. - . -
They ſoon made known their requeſt to him, ſuch a one as they never
made to any one elſe; Lord, that our eyes may be opened. The wants
and burthens of the body we are ſoon ſenſible of, and can readily relate;
Ubi dolor, ibi digitus—The finger promptly points to the ſeat of pain.
O that we were but as apprehenſive of our ſpiritual maladies, and could
as feelingly complain of them, eſpecially our ſpiritual blindneſs Lord,
that the eyes of our mind may be opened tº Many are ſpiritually blind, and
| yet ſay they fee, John 9. 41. Were we but ſenſible of our darkneſs, we
ſhould ſoon apply ourſelves to him, who alone has the eye-ſalve, with this
requeſt, Lord, that our eyes may be opened. . -
3. He cured them ; when he encouraged them to ſeek him, he did
not ſay, Seek in vain. What he did, was an inſtance, -
(1.) Of his pity; He had compaſſion on them. Miſery is the objećt
of mercy. They that are poor and blind, are wretched and miſèrable,
(Rev. 3. 17.) and the obječts of compaſſion. It was the tender mercy
of our God, that gave light and fight to them that ſat in darkneſs, Luke
1. 78, 79. We cannot help thoſe that 'are under ſuch calamities, as
Chriſt did ; but we may and muſt pity them, as Chriſt did, and draw out
our ſoul to them. . . .
(2.) Of his power; He that formed the eye, can he not heal it * Yes,
he can, he did, he did it eaſily, he touched their eyes; he did it effec-
tually, Immediately their eyes received ſight. Thus, he not only proved
that he was ſent of God, but ſhewed on what erränd he was ſent—to
give fight to thoſe that are ſpiritually blind, to turn them jrom darkneſs
to light. tº
Laſtly, Theſe blind men, when they had received fight, followed him.
Note, None follow Chriſt blindfold. He firſt by his grace opens men's
eyes, and ſo draws their hearts after him. They followed Chriſt, as his
diſciples, to learn of him, and as his witneſſes, eye-witneſſes, to bear their
teſtimony to him aud to his power and goodneſs. The beſt evidence of
ſpiritual illumination, is a conſtant inſeparable adherence to Jeſus Chriſt -
as our Lord and Leader.
Y y
f : " . " s y -
* * * * * * * * * - º *
5 i ≤ i : . . i ' ' ' " ", a ºf . , ſ , ' , ) -
*
* . . . . . . . •
'**'CHAP. xxi. -
... • * ** * . . . . A - g
*...* } ' ' ' ' ' ". . . . .''.2ſi . 4 *.* - *** , “
ST MATTHEW, XXI.
Chriſt's Entrance into Jeruſalem.
| Now here we have; ' ' " ; ,
I. The proviſion that was made for this ſolemnity; and it was very
| poor and ordinary, and ſuch as beſpoke his kingdom to be not of this
world. Here were no heralds at arms prévided, no trumpet ſounded be.
fore him, no chariots of ſtate, no liveries ; ſuch things as theſe were not
agreeable to his preſent ſtate of humiliation, but will be far outdone at
| his ſecond coming, to which his magnificent appearance is reſerved,
when the laſt trumpet ſhall ſound, the glorious angels ſhall be his heralds.
!--- " i " . J.; , . . ºf . . . . . . . . . . . . . - - *
The death and reſurrection ºf Jéſus Christ are the twº main hinges upon
... which the door º lation turns. He game into the world on purpoſe to |
give his life a raiſon ; ſº,he had lately ſaid, ch. 20. 28. And there-
fore the history of his #; even unto death, and his riſing again,
... is more particularly recorded by all the evangelists than any other part
...ºf his story; and io that this evangelist now hastens apace. For at this
chapter begins that which º: the paſſion-week. He had ſaid to his
º, diſciples...more than gnce, Behold, we go up to Jeruſalem, and there the
... Son of man muſt be betrayed. A great deal%good work he did by:
...; he way, # now at. ; he is come up to Jeruſalem ; and here wei
have, T. The public entry which he made into Jeruſalem, upon the first
day of the paſſion-week, v. 1...11. II. The authority he º
there in cleariñng the temple, and driving out of it the buyers and/ellers,
. . º. 12:16... III. The emblem he gave ºf the state of the Jewish church,
2n curſing the barren fig-tree, and his diſcourſe with his diſciples there-
, ſpons º. 17.22. IV. His juſtifying his own authority, by appealing
... to the baptiſm of John, v. 23.27. V. His shaming the infidelity and
ºftinacy ºf the chief prieſts and elders, with the repentance of the pub-
a licans, illuſtrated by the parable of the two ſons, v. 29.32. VI. His
reading the doom of the Jewish church for its unfruitfulneſs, in the
parable of the vineyard let out to unthankful huſbandmen, v. 33.46.
i. A ND when they drew nigh unto Jeruſalem, and were
º
r
find an aſs tied, and a colt with her: looſe them, and bring
them unto me, , 3. And if any man ſay aught unto you,
re ſhall ſay, The Lord hath need of them; and ſtraight-
way, he will ſend them, 4. All this was done, that it
might be fulfilled which was ſpoken by the prophet,
ſaying; 5. Tell ye the daughter of Sion, Behold, thy king
cometh unto thee, meek, and fitting upon an aſs, and a
colt the 'föle of an aſs. 6. And the diſciples went, and
did as Jeſus commanded them, 47. And brought the * Luke 16. 3.
and the colt, and put on them their clothes, and they ſet
him thereon.º. 8. And a very great multitude ſpread their
garments in the way; others cut down branches from the
trees, and ſtrewed them in the way. 9. And the multi-
tudes that went before, and that followed, cried, ſaying,
Hoſanna to the ſon of David : Bleſſed is he that cometh.
in the name of the Lord, Hoſanna in the higheſt. 10.
And when he was come into Jeruſalem, all the city was
moved, ſaying, Who is this 2 1 1. And the multitude ſaid,
This is Jeſus the prophet of Nazareth of Galilee.
All the four evangeliſts take notice of this paſſage of Chriſt's riding
in triumph into Jeruſalem, five days before his death. The paſſover was
on the º day of the month, and this was the tenth; on which
day, the law appointed that the paſchal lamb ſhould be taken up, (Exod.
12. 3.) and ſet apart for that ſervice; on that day therefore Chriſt our
Paſſover, who was to be ſacrificed for us, was publicly ſhewed. "So that
this was the prelude to his paſſion. He had lodged at Bethany, a village
not far from Jeruſalem, for ſome time; at a ſupper there, the night be-
fore, Mary had anointed his feet, John 12. 2. But, as is uſual with am-
baſſadors, he deferred his public entry till ſome time after his arrival.
"Our Lord Jeſus travelled much, and his cuſtom was to travel on foot ||
from Galilee to Jeruſalem, ſome ſcores of miles, which was both hum-
bling and toilſome ; many a dirty weary ſtep he had when he went about
doing good. How ill does it become chriſtians, to be inordinately ſo-
licitous about their own eaſe and ſtate, when their Maſter had ſo little of
either ? Yet once in his life he rode in triumph ; and it was now when
he went into Jeruſalem, to ſuffer and die, as if that were the pleaſure
and preferment he courted; and then he thought himſelf begin to look
great. -
- come to Bethphage, unto the mount of Olives,
then ſent Jeſus two diſciples, 2. Saying unto them, Go
into the village over-againſt you, and ſtraightway ye ſhall
but for our ſakes he became in all reſpects poor, 2 Cor. 8, 9.
and attendants, and the clouds his chariots. But in this public ap-
pearance, - - . . . . . -
1. The preparation was ſudden and off-hand. . For his glory in the
other world; and our’s with him, preparation was made before the foun-
dation of the world, for that, was the glory his heart was upon; his
| glory in this world he was dead to, and therefore, though he had it in
proſpect, did not forecaſt for it, but took what came next. They were
come to Bethphage, which was the ſuburbs of Jeruſalem, and was ac-
counted (ſay the Jewiſh doćtors) in all things, as Jeruſalem, a long ſcat-
tering ſtreet that lay toward the mount of Olives; when he entered upon
that, he ſent two of his diſciples, ſome think Peter and John to fetch him
an aſs, for he had none ready for him. .
2. It was very mean. He ſent only for an aſs and her colt, v. 2.
Aſſes were much uſed in that country for travel; horſes were kept only
by great men, and for war. Chriſt could have ſummoned a cherub to
carry him ; (Pſ. 18, 10.) but though by his name Jah, which ſpeaks
him God, he rides upon the heavens, yet now by his name Jeſus, Im-
manuel, God with us, in his ſtate of humiliation, he rides upon an aſs.
Yet ſomethink that he had herein an eye to the cuſtom in Iſrael for the
judges to ride upon white aſſes, (Judg. 5, 10.) and their ſons on aſs colts,
Judg. 12. 14. And Chriſt would thus enter, not as a Conqueror, but
as the Judge of Iſrael, who for judgment came into this world.
3. It was not his own, but borrowed. Though he had not a houſe of
his own, yet, one would think, like ſome wayfaring men that live upon
their friends, he might have had an aſs of his own, to carry him about ;
It is
commonly ſaid, “They that live on borrowing, live on ſorrowing ;”
| in this therefore, as in other things, Chriſt was a man of ſorrows—that
“he had nothing of this world’s goods but what was given him or lent
him.
The diſciples who were ſent to borrow this aſs, are directed to ſay,
The Lord has need of him. Thoſe that are in need, muſt not be aſhamed
to own their need, nor ſay, as the unjuſt ſteward, To beg I am ashamed,
On the other hand, none ought to impoſe upon the kind-
neſs of their friends, by going to beg or borrow when they have not need.
In the borrowing of this aſs, -
(1.) We have an inſtance of Chriſt's knowledge. Though the thing
was altogether contingent, yet Chriſt could tell his diſciples where they
ſhould find an aſs tied, and a colt with her. His omniſcience extends it-
ſelf to the meaneſt of his creatures; aſſes and their colts, and their being
bound or looſed. Doth God take care ſor oxen 2 (1 Cor. 9. 9.) No
doubt he doth, and would not ſee Balaam’s aſs abuſed. He knows all
the creatures, ſo as to make them ſerve his own purpoſe.
(2.) We have an inſtance of his power over the ſpirits of men. The
hearts of the meaneſt ſubječts, as well as of kings, are in the hand of the
Lord. Chriſt aſſerts his right to uſe the aſs, in bidding them bring it to
him ; the fulneſs of the earth is the Lord Chriſt’s ; but he foreſees ſome
hinderance which the diſciples might meet with in this ſervice ; they
muſt not take them clam & ſecreto—privily, but in the fight of the owner,
much leſs vi & armis—with force and arms, but with the conſent of the
owner, which he undertakes they ſhall have ; If any man ſay aught
to you, ye shall ſay, The Lord has need of him. Note, What Chriſt ſets
us to do, he will bear us out in the doing of, and furniſh us with anſwers
to the objećtions we may be aſſaulted with, and make them prevalent;
as here, Straightway he will ſend them. Chriſt, in commanding the aſs
into his ſervice, ſhewed that he is Lord of hoſts; and, in inclining the
owner to ſend him without further ſecurity, ſhewed that he is the God of
the ſpirits of all flesh, and can bow men’s hearts.
3.) We have an example of juſtice and honeſty, in not uſing the aſs,
though for ſo ſmall a piece of ſervice as riding the length of a ſtreet or
two, without the owner’s conſent. As ſome read the latter clauſe, it
gives us a further rule of juſtice; “Tou shall ſay the Lord has need of
them, and he” (that is, the Lord) “will preſently ſend them back, and
take care that they be ſafely delivered to the owner, as ſoon as he has
done with them.” Note, What we borrow we muſt reſtore in due time
and in good order; for the wicked borrows and pays not again. Care muſt


8T. MATTHEW, XXI.
Chriſt’s Entrance into Jeruſalem.
be taken of borrowed
..for it was borrowed 1 -
II. The predićtion that was fulfilled in this, v. 4, 5. Our Lord Jeſus
goods, that they be not damaged. Alas, Maſter,
in all he did and ſuffered, had very much his eye upon this, That the
Jériptures might be fulfilled. As the prophets looked forward to him,
(to him they all bare witneſs,) ſo he looked back upon them, that all
things which were written of the Meſſiah, might be punétually accom-
pliſhed in him. This particularly which was written of him, Zech. 9. 9.
where it uſhers in a large predićtion of the kingdom of the Meſſiah, Tell
the daughter of Sion, Behold, thy King cometh, muſt be accompliſhed.
Now obſerve here,
1. How the coming of Chriſt is foretold ; Tell ye the daughter of Sion,
the church, the holy mountain, Behold, thy King cometh unto thee.
Note, (1.) Jeſus Chriſt is the church’s Ring, one of our brethren like
unto us, according to the law of the kingdom, Deut. 17. 15. He
is appointed King over the church, Pſ. 2. 6. He is accepted King by
the church ; the daughter of Sion ſwears allegiance to him, Hoſ. 1. 11.
(2.) Chriſt, the King of his church, came to his church, even in this
lower world ; he comes to thee, to rule thee, to rule in thee, to rule for
thee; he is Head over all things to the church. He came to Sion, (Rom.
11. 26.) that out of Sion the law might go forth; for the church and
its intereſts were all in all with the Redeemer. (3.) Notice was given
to the church, beforehand, of the coming of her King ; Tell the daughter
of Sion. Note, Chriſt will have his coming looked for, and waited for,
and his ſubjećts big with expectation of it ; Tell the daughter of Sion,
that they may go forth, and behold king Solomon, Cant. 3. 11. Notices
of Chriſt’s coming are uſually uſhered in with a Behold 1 A note com-
manding both attention and admiration ; Behold, thy King cometh; be-
hold, and wonder at him, behold, and welcome him. Here is a royal
progreſs truly admirable. Pilate, like Caiaphas, ſaid he knew not what,
in that great word, (John 19. 14.) Behold your King.
2. How his coming is deſcribed. When a king comes, ſomething
great and magnificent is expected, eſpecially when he comes to take poſ-
ſeſſion of his kingdom. The King, the Lord of hoſts, was ſeen upon a
throne, high and tifted up ; (Iſa. 6. 1.) but here is nothing of that here ;
Behold, he cometh to thee, meek, and fitting upon an aſs. When Chriſt
would appear in his glory, it is in his meekneſs, not in his majeſty.
(1.) His temper is very mild. He comes not in wrath to take ven-
geance, but in mercy to work ſalvation. He is meek to ſuffer the greateſt
injuries and indignities for Sion’s cauſe, meek to bear with the follies
and unkindneſſes of Sion’s own children. He is eaſy of acceſs, eaſy to
be entreated. He is meek not only as a Teacher, but as a Ruler ; he
rules by love.
ten in the blood of his ſubjećts, but in his own. His yoke is eaſy.
(2.) As an evidence of this, his appearance is very mean, fitting upon,
an aſs, a creature made not for ſtate, but ſervice, not for battles, but for
The
foretelling of this ſo long before, and the care taken that it ſhould be
burthens; ſlow in its motions, but ſure, and ſafe, and conſtant.
exactly fulfilled, intimate it to have a peculiar fignificancy, for the en-
couragement of poor ſouls to apply themſelves to Chriſt. Sion’s King
comes riding, not on a prancing horſe, which the timorous petitioner dares
not come near, or a running horſe, which the ſlow-footed petitioner can-
not keep pace with, but on a quiet aſs, that the pooreſt of his ſubjećts
may not be diſcouraged in their acceſs to him. Mention is made in the
prophecy of a colt, the ſole of an aſs; and therefore Chriſt ſent for the
colt with the aſs, that the ſcripture might be fulfilled.
III. The proceſſion itſelf, which was anſwerable to the preparation,
both being deſtitute of worldly pomp, and yet both accompanied with a
ſpiritual power.
Obſerve, 1. His equipage ; The diſciples did as Jeſus commanded then ;
(v. 6.) they went to fetch the aſs and the colt, not doubting but to find
them, and to find the owner willing to lend them. Note, Chriſt's com-
mands muſt not be diſputed, but obeyed ; and thoſe that ſincerely obey
them, ſhall not be balked or baffled in it ; They brought the aſ and the
colt. The meanneſs and contemptibleneſs of the beaſt Chriſt rode on,
might have been made up with the richneſs of the trappings; but thoſe
were, like all the reſt, ſuch as came next to hand ; they had not ſo much
as a ſaddle for the aſs, but the diſciples threw ſome of their clothes upon it,
and that muſt ſerve for want of better accommodations. Note, We ought
not to be nice or curious, or to affect exačtneſs, in outward conveniencies.
A holy indifference and neglect well become us in theſe things ; it will
evidence that our heart is not upon them, and that we have learned the
apoſtle’s rule, (Rom. 12. 16. margin,) to be content with mean things.
Any thing will ſerve travellers; and there is a beauty in ſome ſort of
His government is mild and gentle, and his laws not writ-
S-, -, + negligenge ; yet the diſciples furniſhed him with the
beſt they had, and did not obječt the ſpoiling of their clothes when the
Lord had need of them, Note, We muſt not think the clothes on our
backs too dear to part with for the ſervice of Chriſt, for the clothing
of his poor deſtitute and afflićted members. I was naked, and you clothed
me, ch. 25. 36. Chriſt ſtript himſelf for us. • . . -
2. His retinue ; there was nothing in this ſtately or magnificent.
Sion’s King comes to Sion, and the daughter of Sion was told of his
coming long before ; yet he is not attended by the gentlemen of the
country, nor met by the magiſtrates of the city in their formalities as one
might have expected; he ſhould have had the keys of the city preſented
to him, and ſhould have been condućted with all poſſible convenience to
the thrones of judgment, the thrones of the houſe of David ; but here is
nothing of all this; yet he has his attendants, a very ſº multitude :
they were only the common people, the mob, (the rabble we ſhould have
been apt to call them,) that graced the ſolemnity of Chriſt’s triumph,
and none but ſuch. The chief prieſts and the elders afterward herded
themſelves with the multitude that abuſed him upon the croſs; but we
find none of them here joining with the multitude that did him honour.
Ye ſee here your calling, brethren, not many mighty, or noble, attend on
Chriſt, but the foolish things of this world, and baſe things, which are deſ:
piſed, 1 Cor. 1. 26, 28. Note, Chriſt is honoured by the multitude,
more than by the magnificence, of his followers ; for he values men by
their ſouls, not by their preferments, names, or titles of honour.
Now concerning this great multitude, we are here told, -
(1.), What they did ; according to the beſt of their capacity, they
ſtudied to do honour to Chriſt. [].] They ſpread their garments in
the way, that he might ride upon them. When Jehu was proclaimed
king, the captains put their garments under him, in token of their ſub-
jećtion to him. Note, Thoſe that take Chriſt for their King, muſt lay
their all under his feet ; the clothes, in token of the heart ; for when
Chriſt comes, though not when any elſe comes, it muſt be ſaid to the
Jöul, Bow down, that he may go over. Some think that theſe garments
were ſpread, not upon the ground, but on the hedges or walls, to adorn
the roads ; as to beautify a cavalcade, the balconies are hung with ta-
peſtry. This was but a poor piece of ſtate, yet Chriſt accepted their
careleſſneſs, a noble
| good-will ; and we are hereby taught to contrive how to make Chriſt
welcome, Chriſt and his grace, Chriſt and his goſpel, into our hearts and
houſes. How ſhall we expreſs our reſpects to Chriſt What honour and
what dignity ſhall be done to him : [2.] Others cut down branches from
the trees, and strewed them in the way, as they uſed to do at the feaſt of
tabernacles, in token of liberty, vićtory, and joy; for the myſtery of that
feaſt is particularly ſpoken of as belonging to goſpel-times, Zech.
14. 16. - -
(2.) What they ſaid : They that went before, and they that followed,
were in the ſame tune; both thoſe that gave notice of his coming, and
thoſe that attended him with their applauſes, cried, ſaying, Hoſanna
to the Son of David, v. 9. When they carried branches about at the
feaſt of tabernacles, they were wont to cry Hoſanna, and from thence
to call their bundles of branches their Hoſannas. Hoſanna ſignifies, Save
now, we beſeech thee; referring to Pſ. 118. 25, 26. where the Meſſiah is
propheſied of as the Head-stone of the corner, though the builders refuſed
him; and all his loyal ſubječts are brought in triumphing with him, and,
attending him with hearty good wiſhes to the proſperity of all his enter-
priſes. Hoſanna to the Son of David is, “This we do in honour of the
Son of David.” -
The hoſannas with which Chriſt was attended, beſpeak two things ;
[1..] Their welcoming his kingdom. Hoſanna beſpeaks the ſame
with, Bleſſed is he that cometh in the name of the Lord. . . It was foretold
concerning this Son of David, that all nations shall call him bleſſed : (Pſ.
72. 17.) theſe here began, and all true believers in all ages concur in it,
and call him bleſſed; it is the genuine language of faith. Note: First,
Jeſus Chriſt comes in the name of the Lord; he is ſanétified, and ſent into
the world, as Mediator; him hath God the Father ſealed. Secondly,
The coming of Chriſt in the name of the Lord, is worthy of all accepta-
tion ; and we all ought to ſay, Bleſſed is he that cometh 5 to praiſe him,
and be pleaſed in him. Let his coming in the name of the Lord be men-
tioned with ſtrong affections, to our comfort, and joyful acclamations, to
his glory. Well may we ſay, Bleſſed is he for it is in him that we are
bleſſed. Well may we follow him with our bleſfings, who meets us
with his. - ‘. .
[2.] Their wiſhing well to his kingdom; intimated in their Hoſanna;
earneſtly defiring that proſperity and ſucceſs may attend it, and that it
might be a vićtorious kingdom; “Send now prºſperity to that king-
jº *.
*
dom.” if they underſtood it of a temporal kingdom, and had their
hearts carried out thus toward that, it was their miſtake, which a little |
time would reëtify; however, their good-will was accepted. Note, It
Chriſt’s kingdom in the world. Thus prayer must be made for him con-
tinually, (Pſ. 72, 15.) that all happineſs may attend his intereſt in the
world, and that, though he may ride on an aſs, yet in his majeſty he may
ride proſperouſly, becauſe of that meekneſs, Pſ. 45. 4. This we mean,
when we pray, Thy kingdom come. They add, Hoſanna in the highest :
Let proſperity in the higheſt degree attend him, let him have a name
above every name, a throne above every throne; or, Let us praiſe him
in the beſt manner with exalted affections; or, Let our prayers for his
church aſcend to heaven, to the higheſt heavens, and fetch in peace and
ſalvation from thence. See Pſ. 20. 6. The Lord ſaveth his Anointed,
*and will hear from his high, his holy heaven. . . . • .
3. We have here his entertainment in Jeruſalem ; (v. 10.) When he
was come into Jeruſalem, all the city was moved; every one took notice of
him, ſome were moved with wonder at the novelty of the thing, others
with laughter at the meanneſs of it; ſome perhaps were moved with joy,
who waited for the Conſolation of Iſrael; others, of the Phariſaical claſs,
were moved with envy and indignation. So various are the motions in
the minds of men upon the approach of Chriſt’s kingdom *
Upon this commotion, we are further told,
(1.) What the citizens ſaid; Who is this 2 [1..] They were, it ſeems,
ignorant concerning Chriſt. Though he was the Glory of his people Iſ.
rael, yet Iſrael knew him not ; though he had diſtinguiſhed himſelf by
the mańy miracles he wrought among them, yet the daughters of Jeruſa-
Čem knew him not from another beloved, Cant. 5.9. The Holy One un-
known in the holy city . In places where the cleareſt light ſhines, and
the greateſt profeſſion of religion is made, there is more ignorance than
we are aware of. [2.] Yet they were inquiſitive concerning him. Who
is this that is thus cried up, and comes with ſo much obſervation ? Who
. . # this King of glory, that demands admiſſion into our hearts Pſ. 24.8.
º How the multitude anſwered them; This is Jºſis, v. 11. The
multitude were better acquainted with Chriſt than the great ones. Wor
opuli—The voice of the people, is ſometimes voz Dei—the voice of God.
§. in the account they give of him, [1..] They were right in calling
him the Prophet, that great Prophet, Hitherto he had been known as
a Prophet, teaching and working miracles; now they attend him as a |
King ; Chriſt’s prieſtly office was, of all the three, laſt diſcovered. [2.]
Yet they miſſed it, in ſaying he was of Nazareth ; and it helped to con-
firm ſome in their prejudices againſt him. Note, Some that are willing
to honour Chriſt, and bear their teſtimony to him, yet. labour under miſ.
takes concerning him, which would be reëtified if they would take pains
to inform themſelves. ."
overthrew the tables of the money-changers, and the ſeats
of them "that ſold doves, 13. And ſaid unto them, It is
written, My houſe ſhall be called the houſe of prayer, but
ye have made it a den of thieves. , 14. And the blind and
the lame came to him in the temple; and he healed them.
15. And when the chief prieſts and ſcribes ſaw the won-
derful things that he did, and the children crying in the
temple, and ſaying, Hoſanna to the ſon of David; they
were fore diſpleaſed, 16. And ſaid unto him, Heareſt
thou what theſe ſay ? And Jeſus faith unto them, Yea:
have ye never read, Out of the mouth of babes and fuck-
lings thou haſt perfeóted praiſe 17. And he left them,
and went out of the city into Bethany, and he lodged
there. t • . -
When Chriſt came into Jeruſalem, he did not go up to the court or
the palace, though he came in as a King, but into the temple ; for his
kingdom is ſpiritual, and not of this world; it is in holy things that he
rules, in the temple of God that he exerciſes authority. Now, what |
did he do there 2 t
I. Thence he drove the buyers and ſellers. Abuſes, muſt firſt be
st; MATTHEw, XXI.
ful things.
|fanes the ſabbath.
| thieves. This is quoted from Jer. 7. II.
The Profaners of the Temple puniſhed.
purged out, and the plants not of God's planting be plucked up, before

that which is right can be eſtabliſhed. The great Redeemer appears as
| a great Reformer, that turns away ungodlineſs, Rom. 11. 26. Here
is our duty earneſtly to defire and pray for the proſperity and ſucceſs of -
we are told, \
1. What he did; (v. 12.) He cast out all them thatJold and bought ;
he had done this once before, (John 2. 14, 15.) but there was occaſion
to do it again. Note, Buyers and fellers, driven out of the temple,
will return and neſtle there again, if there be not a continual care
and overfight to prevent it, and if the blow be not followed, and often
repeated. ' - - * . -
(1.) The abuſe was, buying and ſelling, and changing money, in the
temple. Note, Lawful things, ill timed and ill placed, may become fin-
That which was decent enough in another place, and not
only lawful, but laudable, on another day, deftles the ſanctuary, and pro-
This buying and ſelling, and changing money, though
ſecular employments, yet had the pretence of being in ordine ad ſpiritu."
| alia—for ſpiritual purpoſes. They ſold beaſts for ſacrifice, for the con-
venience of thoſe that could more eaſily bring their money with them.
than their beaſt; and they changed money for thoſe that wanted the
half ſhekel, which was their yearly poll, or redemption money; or, upon.
the bills of return; ſo that this might paſs for the outward buſineſs of
the houſe of God; and yet Chriſt will not allow of it.
- Note, Great
corruptions and abuſes come into the church by the pračtices of thoſe
whoſe gain is godlineſs, that is, who make worldly gain the end of their
godlineſs, and counterfeit godlineſs their way to worldly gain; (1 Tim.
6, 5.) from ſuch turn away.
(2.) The purging out of this abuſe. Chriſt caſt them out, that ſold.
He did it before with a ſcourge of ſmall cords; (John 2. 13.) now he did
it with a look, with a frown, with a word of command. Some reckon
this mene of the leaſt of Chriſt’s miracles, that he ſhould himſelf thus.
clear the temple, and not be oppoſed in it by them who by this craft got
their living, and were backed in it by the prieſts and elders. It is an in-
ſtance of his power over the ſpirits of men, and the hold he has of them
by their own conſciences. This was the only ačt of regal authority and
coercive power that Chriſt did in the days of his fleſh; he began with
it, John 2, and here ended with it. Tradition ſays, that his face ſhone,
and beams of light darted from his bleſſed eyes, which aſtoniſhed theſe
market-people, and compelled them to yield to his command ; if ſo, the
ſcripture was fulfilled, Prov. 20. 8. The King that ſitteth on the throne
of judgment, ſcattereth away all evil with his eyes. He overthrew the ta-.
bles of the money-changers ; he did not take the money to himſelf, but
ſcattered it, threw it to the ground, the fitteſt place for it. The Jews,
in Eſther’s time, on the ſpoil laid not their hand, Eſth. 9. 10. -
2. What he ſaid, to juſtify himſelf, and to convićt them; (v. 13.) It
is written. Note, In the reformation of the church, the eye muſt be
upon the ſcripture, and that muſt be adhered to as the rule, the pattern
. - || in the mount; and we muſt go no further than we can juſtify ourſelves
12. And Jeſus went into the temple of God, and caſt ||
out all them that ſold and bought in the temple, and |
with, It is written. Reformation is then right, when corrupted ordi-
nances are reduced to their primitive inſtitution.
(1.) He ſhews, from a ſcripture prophecy, what the temple ſhould
be, and was deſigned to be ; My houſe shall be called the houſe of prayer;
which is quoted from Iſa. 56. 7. Note, All the ceremonial inſtitutions,
were intended to be ſubſervient to moral duties; the houſe of ſacrifices
was to be a houſe of prayer, for that was the ſubſtance and ſoul of all
thoſe ſervices; the temple was in a ſpecial manner ſanétified to be a
houſe of prayer, for it was not only the place of that worſhip, but the
medium of it, ſo that the prayers made in or toward that houſe had a
particular promiſe of acceptance, (2 Chron. 6. 21.) as it was a type of
Chriſt ; therefore Daniel looked that way in prayer; and in this ſenſe
no houſe or place is now, or can be, a houſe of prayer, for Chriſt is our
Temple; yet in ſome ſenſe the appointed places of our religious aſſem-
blies may be ſo called, as places where prayer is want to be made, A&ts.
16. 13. - -
(2.) He ſhews, from a ſcripture-reproof, how they had abuſed the
temple, and perverted the intention of it; Ye have made it a den of
Is this houſe become a den of
robbers in your eyes? When diſſembled piety is made the cloak and cover
of iniquity, it may be ſaid that the houſe of prayer is become a den of
thieves, in which they lurk, and ſhelter themſelves. Markets are too
often dens of thieves, ſo many are the corrupt and cheating practices in
buying and ſelling; but markets in the temple are certainly ſo, for they
rob God of his honour, the worſt of thieves, Mal. 3. 8. The prieſts.
lived, and lived plentifully, upon the altar; but, not content with that,
they found other ways and means to ſqueeze money out of the people;
ST, MATTHEw, XXI.
The barren Fig-tree curſed.
and therefore Chriſt here calls themºfor they exačted that which [i. e - are ** - ºn 'e
. . . - - - | notice of them, (and children love te be taken notice of,) and is well
did not belong to them. . - -
II. There, in the temple, he healed the blind and the lame, v. 14.
When he had driven the buyers and ſellers out of the temple, he invited.
the blind and lame into it; for he fills the hungry with good things, but the
rich he ſends empty away. Chriſt, in the temple, by his word there ||
preached, and in anſwer to the prayers there made, heals thoſe that are
{piritually blind and lame. It is good coming to the temple, when
Chriſt is there, who, as he ſhews himſelf jealous for the honour of his
temple, in expelling thoſe who profane it, ſo he ſhews himſelf gracious
to thoſe who humbly ſeek him. The blind and the ſame were debarred
David’s palace, (2 Sam. 5, 8.) but were admitted into God’s houſe;
for the ſtate and honour of his temple lie not in thoſe things wherein the
magnificence of princes’ palaces is ſuppoſed to confiſt ; from them blind
and lame muſt keep their diſtance, but from God’s temple only the
wicked and profane. The temple was profaned and abuſed when it was
made a market-place, but it was graced and honoured when it was made
a hoſpital ; to be doing good in God’s houſe, is more honourable, and
'better becomes it, than to be getting money there. Chriſt’s healing was
a real anſwer to that queſtion, Who is this 2 His works teſtified of him
more than the hoſannas; and hisºealing in the temple was the fulfilling
of the promiſe, that the glory of the latter houſe should be greater than
the glory of the former. . - -
. There alſo he filenced the offence which the chief prieſts and ſcribes
took at the acclamations with which he was attended, v. 15, 16. They
that ſhould have been moſt forward to give him honour, were his worſt
eilerſ, 168, * - • -
1. They were inwardly vexed at the wonderful things that he did;
they could not deny them to be true miracles, and therefore were cut to
the heart with indignation at them, as A&ts 4, 16.-5. 33. The works
that Chriſt did, recommended themſelves to every man’s conſcience.
they had any ſenſe, they could not but own the miracle of them ; and if
any good nature, could not but be in love with the mercy of them ; yet,
becauſe they were reſolved to oppoſe him, for theſe they envied him, and
bore him a grudge. - . . - • ,
2. They openly quarrelled at the children’s hoſannas; they thought
that hereby an honour was given him, which did not belong to him, and
that it looked like oſtentation, Proud men cannot bear that honour
fhould be done to any but to themſelves, and are uneaſy at nothing more
than at the juſt praiſes of deſerving men. Thus Saul envied David the
women’s ſongs; and “Who can ſtand before envy " When Chriſ is
moſt honoured, his enemies are moſt diſpleaſed.
Juſt now we had Chriſt preferring the blind and the lame before the
buyers and ſellers; now here we have him (v. 16.) taking part with the
children againſt prieſts and ſcribes. -
Obſerve, (1.) The children were in the temple, perhaps playing there;
no wonder, when the rulers make it a market-place, that the children
make it a place of paſtime; but we are willing to hope that many of
them were worſhipping there. Note, It is good to bring children be-
times to the houſe of prayer, for of ſuch is the kingdom of heaven.
children be taught to keep up the form of godlineſs, it will help to lead
them to the power of it. Chriſt has a tenderneſs for the lambs of his
flºck. -
(2.) They were there crying Hoſanna to the Son of David. This they
learned from thoſe that were grown up, Little children ſay and do as
they hear others ſay, and ſee others do ; ſo eaſily do they imitate; and
therefore great care muſt be taken to ſet them good examples, and no
bad ones. Maxima debetur puero reverentia—Our intercourſe with the
gyoung should be conducted with the most ſcrupulous care. Children will
learn of thoſe that are with them, either to curſe and ſwear, or to pray
and praiſe. The Jews did betimes teach their children to carry branches
at the feaſt of tabernacles, and to cry Hoſanna ; but God taught them
here to apply it to Chriſt. Note, Hoſanna to the Son of David well be-
comes the mouths of little children, who ſhould learn young the language
of Canaan.
(3.) Our Lord Jeſus not only allowed it, but was very well pleaſed
with it, and quoted a ſcripture which was fulfilled in it, (Pſ. 8, 2.) or,
at leaſt, may be accommodated to it; Out of the mouth of babes and/ºck-
lings thou hast perfected praiſe ; which, ſome think, refers to the chil-
dren’s joining in the acclamations of the people, and the women’s ſongs
with which David was honoured when he returned from the ſlaughter of
the Philiſtine, and therefore is very fitly applied here to the hoſannas
with which the Son of David was ſaluted, now that he was entering upon
his conflićt with Satan, that Goliath. Note, [1..] Chriſt is ſo far from
Vol. IV. No. 77. w - -
If |
Let ||
being aſhamed of the ſervices of little children; that he takes particular
pleaſed with them. If God may be honoured by babes and ſucklings,
who are made to hope at the beſt, much more by children who are
grown up to maturity and ſome capacity. [2] Praiſe is perfected out
of the mouth of ſuch; it has a peculian tendency to the honour and glory
of God for little children to join in his praiſes; the praiſe would be ac-
counted defective and imperfect, if they had not their ſhare in it ; which
is an encouragement for children to be good betimes, and to parents to
teach them to be ſo ; the labour neither of the one nor of the other ſhall
be in vain. In the pſalm it is, Thou hast ordained strength. Note, God
perfecteth praiſe, by ordaining strength out of the mouths of babes and ſuck-
lings. When great things are brought about by weak and unlikely in:
ſtruments, God is thereby much honoured, for his strength is perfected
in weakneſs, and the infirmities of the babes and ſucklings ſerve for a
foil to the divine power. That which follows in the pſalm, That thou
mightiest still the enemy and the avenger, was very applicable to the
prieſts and ſcribes; but Chriſt did not apply it to them, but left it to
them to apply it. , - w -
Lastly, Öhriſt, having thus filenced them, forſook them, v. 17. He
left them, in prudence, left they ſhould now have ſeized him before his
| hour was come; in juſtice, becauſe they had forfeited the favour of his
preſence. By repining at Chriſt’s praiſes we drive him from us. He
left them as incorrigible, and he went out of the city to Bethany, which
was a more quiet retired place ; not ſo much that he might ſleep undiſ-
turbed as that he might pray undiſturbed. Bethany was but two little
miles from Jeruſalem thither he now went on foot, to ſhºw that, when
he rode, it was only to fulfil the ſcripture. He was not lifted up with
the hoſannas of the people; but, as having forgot them, ſoon returned
to his mean and toilſome way of travelling. - º
18. Now in the morning, as he returned into the city,
he hungered. 19. And when he ſaw a fig-tree in the way,
he came to it, and found nothing thereon, but leaves only,
and ſaid unto it, Let no fruit grow on thee henceforward
for ever. And preſently the fig-tree withered away. 20.
And when the diſciples ſaw it, they marvelled, ſaying,
How ſoon is the fig-tree withered away! 21. Jeſus an-
ſwered and ſaid unto them, Verily I ſay unto you, If ye
have faith, and doubt not, ye ſhall not only do this which
is done to the fig-tree, but alſo if ye ſhall ſay unto this
mountain, Be thou removed, and be thou caſt into the ſea;
it ſhall be done. 22. And all things whatſoever ye ſhall
aſk in prayer, believing, ye ſhall receive. -
Obſerve, - - - >
I. Chriſt returned in the morning to Jeruſalem, v. 18. Some think that
he went out of the city over-night, becauſe none of his friends there
durſt entertain him, for fear of the great men; yet, having work to do
there, he returned. Note, We muſt never be driven off from our duty
either by the malice of our foes, or the unkindneſs of our friends. Though
he knew that in this city bonds and afflictions did abide him, yet none of
theſe things moved him. Paul followed him when he went bound in the
Spirit to Jeruſalem, Aćts 20. 22. - - . - & -
II. As he went he hungered. He was a Man, and ſubmitted to the
infirmities of our nature; he was an ačtive Man, and was ſo intent upon
his work, that he neglected his food, and came out, faſting ; for the zeal -
of God’s houſe did even eat him up, and his meat and drink was to do his
Father’s will. He was a poor Man, and had no preſent ſupply ; he was
a Man that pleaſed not himſelf, for he would willingly have taken up
with green raw figs for his breakfaſt, when it was fit that he ſhould have
had ſomething warm. . - •r.
Chriſt therefore hungered, that he might have occaſion to work
this miracle, in curfing and ſo withering the barren fig-tree, and therein
might give us an inſtance of his juſtice and his power, and both inſtruc-
tive. -
1. See his justice, v. 19. He went to it, expecting fruit, becauſe it
had leaves; but, finding none, he ſentenced it to a perpetual barrenneſs.
This miracle had its ſignificance, as well as other his miracles. All
Chriſt’s miracles hitherto were wrought for the good of men, and proved
|| the power of his grace and bleſfing ; (the ſending of the devils into the
T- Z z
§ N ºr
#
herd of ſwine, was but a permiſſion;), all he did, was for the benefit and
comfort of his friends, none for the terror or puniſhment of his enemies ;
but now, at laſt, to fiew that all judgment is committed to him, and that
he is able not only to ſave, but to destroy, he would give a ſpecimen of the
power of his wrath and curſe; yet this not on any man, woman, or child,
becauſe the great day of his wraº is not yet come, but on an inanimate
tree; that is ſet forth for an example; Come, learn a parable of the fºg-
tree, ch. 24. 32. The ſcope of it is the ſame with the parable of the fig-
tree, Luke 18, 6. . . . -
61.) This curfing of the barren fig-tree, repreſents the ſtate of hypo-
orites in general ; and ſo it teaches us, [1..] That the fruit of fig-trees
may juſtly he expe&ted from thoſe that have the leaves. Chriſt looks
for the power of religion from thoſe that make profeſſion of it; the fa-
woup of it from thoſe that have the ſhew of it; grapes from the vineyard
that is planted in a fruitful hill : he hungers after it, his foul defºres the | * g
which is to be done by it; All things whatſbever ye shall aſk in prayer,
Faith is the ſoul, prayer is the body; both."
Faith, if it be right,
jirst-ripe fruits. [2.] Chriſt’s juſt expećtations from flouriſhing profeſſors
ame often fruſtrated and diſappointed ; he comes to many, ſeeking fruit,
and finds leaves only, and he diſcovers it. Many have a name to live,
and are not alive indeed; dote on the form of godlineſs, and yet deny the
power of it. [3.] The fin of barrenneſs is juſtly puniſhed with the eurſe
and plague of barrenneſs; Let no fruit grow on thee henceforward for ever.
As one of the ehiefeſt bleſfings, and which was the firſt, is, Be fruitful ;
ſo, one of the ſaddeſt curſes, is, Be no more fruitful. Thus the fin of hy-
pocrites is made their puniſhment; they would not do good, and therefore
they shall do none; he that is fruitleſs, let him be fruitleſs ſtill, and loſe
his honour and comfort. [4.] A falſe and hypocritical profeſſion com-
monly withers in this world, and it is the effect of Chriſt’s curſe; the
fig-tree that had no fruit, ſoon loſt its leaves. Hypocrites may look
plauſible for a time, but, having no principle, no root in themſelves, their
profeſſion will ſoon come to nothing ; the gifts wither, common graces
decay, the credit of the profeſſion declines and finks, and the falſeneſs and
folly of the pretender is manifeſted to all men.
(2.) It repreſents the ſtate of the nation and people of the Jews in
particular; they were a fig-tree planted in Chriſt’s way as a church.
Now obſerve, [1..] The diſappointment they gave to our Lord Jeſus.
He came among them, expecting to find ſome fruit, ſomething that
would be pleaſing to him ; he hungered after it; not that he deſired a
gift, he needed it not, but fruit that might abound to a good account ; but
his expectations were fruſtrated, he found nothing but leaves; they called
Abraham their father, but did not do the works of Abraham ; they pro-
feffed themſelves expectants of the promiſed Meffiah, but, when he came,
they did not receive and entertain him. E2.] The doom he paſſed upon,
them, that never any fruit should grow upon them, or be gathered from
them, as a church or as a people, from henceforward for ever.
any good came from them, (except the particular perſons among them
that believed,) after they reječted Chriſt; they became worſe and worſe;
blindneſs and hardneſs happened to them, and grew upon them, till they
were unchurched, unpeopled, and undone, and their place and nation
rooted up ; their beauty was defaced, their privileges and ornaments,
their temple, and prieſthood, and ſacrifices, and feſtivals, and all the glo-
ries, of their church and ſtate, fell like leaves in autumn.
their fig-tree wither away, after they ſaid, His blood be on, us, and on our
children / And the Lord was righteous in it.
2. See the power of Chriſt ; the former is wrapped up in the figure,
but this more fully diſcourſed of ; Chriſt intending hereby to direét his
diſciples, in the uſe of their powers. .
(1.) The diſciples admired the effect of Chriſt’s curſe; Ş. 20.) They
anarvelled; no power could do it but his, who ſpake, and it was done.
They marvelled at the ſuddenneſs of the thing ; How ſoon is the fig-tree
withered away / There was no viſible cauſe of the fig-tree’s withering,
but it was a ſecret blaſt, a worm at the root; it was not only the leaves
of it, that withered, but the body of the tree; it withered away in an
inſtant, and became like a dry-ſtick. Goſpel-curſes are, upon this ac-
count, the moſt dreadful—that they work inſenſibly and filently, by a
fire not blown, but effectually.
(2.) Chriſt empowered them by faith to do the like ; (v. 21, 22.) as
he ſaid, (John, 14. 12.) Greater works than theſe shall ye do. -
Obſerve, [1..] The deſcription of this wonder-working faith : If ye
have faith, and doubt not. Note, Doubting of the power and promiſe of §
God is the great thing that ſpoils the efficacy and ſucceſs of faith. “If
you have faith, and diſpute not,” (ſo ſome read it,) “ diſpute not with
yourſelves, diſpute not with the promiſe of God; if you ſtagger not at
the promiſè;” (Rom. 4, 20.) for, as far as we do, ſo our faith is defi-
cient; as certain as the promiſe is, ſo confident our faith ſhould be.
ST, MATTHEw, XXI,
Never
How ſoon did ||
t
Chriſt queſtioned, as to his Authority.
[2] The power and prevalence off, it expreſſed figuratively; ſº ye.
shall ſity to this mountain, meaning the mount of Olives, Be thou removed;
it shall be done. There might be a particular reaſon for his ſaying ſo of
this mountain, for there was a prophecy, that the mount of Olives, which
is before Jeruſalem, should cleave in the midst, and then remove, Zech.
14. 4. Whatever was the intent of that word, the ſame muſt be the ex-
pećtation of faith, how impoſſible ſoever it might appear to ſenſe. But
this is a proverbial expreſſion; intimating that we are to believe that
| nothing is impoſſible with God, and therefore that what he has promiſed.
ſhall certainly be performed, though to us it ſeem impoſſible. It was,
among the Jews a uſual commendation of their learned Rabbins, that
they were removers of mountains, that is, could ſolve the greateſt diffi-
'culties; now this may be done by faith ačted on the word of God, which
will bring great and ſtrange things to paſs. *- * *
[3.] The way and means of exerciſing this faith, and of doing that
believing, ye shall receive.
together make a complete man for any ſervice.
will excite prayer; and prayer is not right, if it do not ſpring from faith.
This is the condition of our receiving—we muſt ask in prayer, believing.
The requeſts of prayer ſhall not be denied ; the expe&tations of faith:
the mouth of our Lord Jeſus, and all to encourage faith, the principal:
grace, and prayer, the principal duty, of a chriſtian. It is but aſk and
like all and every the premiſes in a conveyance. 4ll things, is general ;.
whatſoever, brings it to particulars; though generals include particulars,.
yet ſuch is the folly of our unbelief, that, though we think we aſſent to
promiſes in the general, yet we fly off, when it comes to particulars, and
preſſed, All things whatſoever.
23. And when he was come into the temple, the chief
prieſts and the elders of the people came unto him as he
was teaching, and ſaid, By what authority doeſt thou theſe
|things, and who gave thee this authority ? 24. And Jeſus.
anſwered and ſaid unto them, I alſo will aſk you one thing,
which if ye tell me, I in likewiſe will tell you by what
authority I do theſe things. 25. The baptiſm of John,
whence was it From heaven, or of men ; And they rea-
ſoned with themſelves, ſaying, If we ſhall ſay, From hea-
ven ; he will ſay unto us, Why did ye not then believe
him ; 26. If we ſhall ſay, Of men; we fear the people;
for all hold John as a prophet. 27. And they anſwered.
Jeſus, and ſaid, "We cannot tell. And he ſaid unto them,
Neither tell H you by what authority. I do theſe things.
Our Lord Jeſus. (like St. Paul after him) preached his goſpel with
much contention ; his firſt appearance was in a diſpute with the doctors it.
the temple, when he was twelve years old; and here, juſt before he died,
we have him engaged in controverſy. In this ſenſe, he was like Jere-
miah, a man of contention ; not striving, but striven with. The great
contenders with him, were, the chief priests and the elders, the judges of
two diſtinét courts: the chief prieſts prefided in the eccleſiaſtical court,
in all matters of the Lord, as they are called; the elders of the people
were judges of the civil courts, in temporal matters. See an idea of
both, 2 Chron. 19, 5, 8, 11. Theſe joined to attack Chriſt, thinking
they ſhould find or make him obnoxious either to the one or to the other.
See how woefully degenerate that generation was, when the governors.
both in church and ſtate, who ſhould have been the great promoters.
of the Meſfiah's kingdom, were the great oppoſers of it ! ... Here we
have them diſturbing him when he was preaching, º. 23. They would
neither receive his inſtrućtions themſelves, nor let others receive them.
Obſerve, -
I. As ſoon as he came into Jeruſalem; he went to the temple, though
he had been affronted there the day before, was there in the midſt of
enemies and in the mouth of danger; yet thither he went, for there he
had a fairer opportunity of doing good to ſouls than any where elſe in
Jeruſalem. Though he came hungry to the city, and was diſappointed
of a breakfaſt at the barren fig-tree, yet, for aught that appears, he went
ſhall not be fruſtrated. We have many promiſes to this purport from
have, believe and receive ; and what would we more ?' 'Obſerve, How"
comprehenſive the promiſe is—all things whatſºever ye shall ask ; this is
therefore, that we might have strong conſolation, it is thus copiouſly ex-
ST MATTHEw, xxi.
#raight to the temple, as one that efféented the words of God’s mouth, the
preaching of them, more than his neceſſary food. . . . -
... II. In the temple he was teaching; he had called it a houſe of prayer,
(v. 13.) and here we have him preaching there. Note, In the ſolemn
aſſemblies of chriſtians, praying and preaching muſt go together, and
neither muſt encroach upon, or juſtle out, the other. To make up com-
munion with. God, we muſt not only ſpeak to him in prayer, but hear ||
what he has to ſay to us by his word ; miniſters muſt give themſelves both
to the word and to prayer, A&ts 6.4. Now that Chriſt taught in the
temple, that ſcripture was fulfilled, (Iſa, 2.3.) Let us go up to the houſe
of the Lord, and he will teach us his ways. The prieſts of old often taught ||
there the good knowledge of
3S. this, +.
III. When Chriſt was teaching the people, the prieſts and elders came
upon him, and challenged him to produce his orders; the hand of Satan
was in this, to hinder him in his work. Note, It cannot but be a trouble
to a faithful miniſter, to be taken off, or diverted from plain and prae-
tical preaching, by an unavoidable neceſſity of engaging in controverfies;.
yet good was brought out of this evil, for hereby occaſion was given to
the Lord; but they never had ſuch a teacher
Chriſt to diſpel the objećtions that were advanced againſt him, to the
greater ſatisfaction of his followers; and while his adverſaries thought
by their power to have filenced him, he by his wiſdom filenced them.
Now, in this diſpute with them, we may obſerve, -
1. How he was aſſaulted by their inſolent demand; By what authority
doeſt thou theſe things, and who gave thee this authority P Had they duly
confidered his miracles, and the power by which he wrought them, they
needed not to have aſked this queſtion v. but they muſt have ſomething
to ſay for the ſhelter of an obſtinate infidelity. “Thou rideſt in triumph
into Jeruſalem, receiveſt the hoſannas of the people, controlleſt in the
temple, driveſt out ſuch as had licence to be there, from the rulers of
the temple, and paid them rent ; thou-art here preaching a new doćtrine;
whence hadſt thou a commiſſion to do all this 2: Was it from Caeſar, or
from the High-Prieſt, or from God 2 Produce thy warrant, thy creden-
tials. Doſt not thou take too much upon thee " Note, It is good for
all that take upon them to act with authority, to put this queſtion
to themſelves, “Who gave us that authority " For, unleſs a man be
clear in his own conſcience conserming that, he cannot ačt with any com-
fort or hope of ſucceſs. They who run before their warrant, run with-
out their bleſfing, Jér. 23. 21, 22. • *
Chriſt had often ſaid it, and proved it beyond contradićtion, and Nico-
demus a maſter in Iſrael, had owned it, that he was a Teacherſe,
God; (John 3. 2.) yet, at this time of day, when that point had been
fo fully cleared and ſettled, they come to him with this queſtion. (I.)
In the oftentation of their own power, as chief prieſts and elders, which,
they thought, authorized them to call him to an account in this manner.
How haughtily do they aſk, Who gave thee this authority ; Entimating
that he could have no authority, . becauſe he had none from them,
1 Kings 22, 24. Jér. 20. 1. Note, It is common for the greateſt abuſers
of their powers, to be the moſt rigorous affertors of it, and to take a
pride and pleaſure, in any thing that looks like the exerciſe of it... (2.):
It was to inſnare and entanglé him. Should he refuſe to anſwer this
queſtièm, they would enter judgment againſt him upon Wihil dicit—
He ſays nothing ; would condemn him as ſtanding mute; and would in--
ſinuate to the people, that his filence was a tacit confeſfing of himſelf to
be a Uſurper; ſhould he plead an authority from God, they would, as
fºrmerly, demand a fign from heaven, or make his defence his offence,
and accuſe him of blaſphemy for it.
2. How he anſwered this demand with another, which would help
them to anſwer it themſelves;. (v. 24, 25.) I alſo will qſk yozone thing.
He declined giving them a dire&t anſwer, left they ſhould take advantage
againſt him ; but anſwers them with a queſtion. Thoſe that are as
sheep in the midst of wolves, have need to be wiſe as ſerpents : the heart
of the wiſe ſtudieth to anſwer. We muſt give a regſon of the hope that is
in us, not only with meekneſs, but with fear; (1 Pet. 3, 15.) with pru-
dent caution, left truth be damaged, or ourſelves endangered.
Now this queſtion is concerning John’s baptiſm, here put for his whole
miniſtry, preaching as well as baptizing ; “Was this from herºcen; or of
men 2 One of the two it muſt be ; either what he did, was of his own
head, or he was ſent of God to do it.” Gamaliel’s argument turned upon
this hinge; (A&ts 5. 38, 39.) Either this counſel is of men, or of God,
Though that which is manifeſtly bad, cannot be of God, yet that which
is ſeemingly good, may be of men, nay of Satan, when he transforms
|
| ful in declaring their ſentiments.
g - © - - $ º | * o
Chriſt queſtioned, as to his Authority.
(1.) If they ariſwered this queſtion, it would anſwer their's; ſhould
# they ſay, againſt their conſciences, that John’s baptiſm was of men, yet
it would be eaſy to anſwer, John did no miracles, (John 10.4}.) Chriſt
| did many ; but, ſhould they ſay, as they could not but own, that John’s
baptiſm, was from heaven, (which was ſuppoſed in the queſtions ſent
him, John 1. 21. Art thou Elias, or that prophet 2) then their demand
was anſwered, for he bare teſtimony to Chriſt. Note, Truths appear in
the cleareſt light when they are taken in their due order; the reſolving
of the previaus queſtion will be a key to the main queſtion. . . . . . . .
(2.) If they refuſed to anſwer it, that would be a good-réâſog why
| he ſhould not offer proofs of his authority to men that were obſtinately
} prejudiced againſt the ſtrongeſt convićtion; it was but to caff peaſils bê.
fore ſwine. Thus he taketh the wift in their own craftineſār; (I Cor:
| 3. 19.) and thoſe that would not be convinced of the plaineſt truths,
# ſhall be convićted of the vileſt malice, againſt John firſt, then againſ:
Chriſt, and in both againſt God. . . - 1.
3. How they were hereby baffled and run aground; they knew the
ºf truth, but would not own it, and ſo were takeſ in the ſnare they laid for
| our Lord Jefue. Obſerve,
(1.) How they reaſoned with themſelves, not concerning the merits of
| the cauſe, what proofs there were of the divine original of John’s bap-
| tiſm; no, their care was, how to make their part good againſt Chriſt.
Two things they confidered and conſulted, in this reaſoning with them-
ſelves—their credit, and their ſafety; the fame things which they prin-
cipally aim at, who ſeek their own things. - -
[1..] They confider their own credit, which they would endanger if
they ſhould own John’s baptiſm to be of God; for then Chriſt would
aſſ; them, before all the people, Why did ye not believe him 2 And to ac-
knowledge that a doćtrine is from God, and yet got to receive and en-
tertain it, is the greateſt abſurdity and iniquity that a man can be charged
with. Many that will not be kept by the fear of fin from negle&ing
| and oppoſing that which they know to be true and good, are kept by
the fear of ſhame from owning that to be true and good, which they ne-
glećt and oppoſe. Thus they reject the counſel of God against themſelves,
| in not ſubmitting to John’s baptiſm, and were left without excuſe.
[2.] They confider their own ſafety, that they would expoſe them-
ſelves to the reſentments of the people, if they ſhould ſay that John’s
baptiſm was of men; We fear the people, for all hold John as a prophet.
It ſeems; then, First, That the people had truer ſentiments of John than
the chief prieſts and the elders had, or at leaſt, were more free and faith-
This people, of whom they ſaid iri
their pride that they knew not the law, and were curſed; (John 7.49.)
it ſeems, knew the goſpel, and were bleſſed. Secondly, That the chief
prieſts and elders ſtood in awe of the common people, which is an evi-
dence that things were in diſorder among them, and that mutual jealou-
fies were at a great height; that the government was become obnoxious
to the hatred and ſcorn of the people, and the ſcripture was fulfilled, I
have made you contemptible and baſe, Mal. 2.8, 9. If they had kept
their integrity, and done their duty, they had kept up their authority,
and needed not to fear the people. We find ſometimes that the people
feared them, and it ſerved them for a reaſon why they did not confeſs
Chriſt; John 9. 22,-12. 42. Note, Thoſe could but fear the people,
who ſtudied only how to make the people fear them. Thirdly, That it
is uſually the temper even of common people, to be zealous for the
honour of that which they account ſacred and divine. If they account
John as a prophet, they will not endure that it ſhould be ſaid, His bap-
tiſin was of men ; hence the hotteſt conteſts have been about holy things.
| Fourthly, That the chief prieſts and elders were kept from an open de-
nial of the truth, even againſt the convićtion of their own minds, not by
the fear of God, but purely by the fear of the people ; as the fear of
man may bring good people into a ſhare, (Prov. 29. 25.), ſo ſometimes
it may keep bad people from being overmuch wicked, West they should die
before their time, Eccl. 7, 17. Many bad people would be a deal worſe.
than they are, if they durſt. -
(2.) How they replied to our Saviour, and ſo dropt the queſtion.
They fairly confeſſed, We cannot tell; that is, “We will not;” ºr
oi'3&asy—We never knew. The more ſhame for them, while they pre-
tended to be leaders of the people, and by their office were obliged
to take cognizance of ſuch things; when they would not confeſs their
: knowledge, they were conſtrained to confeſs their ignorance. And ob-
ſerve, by the way, when they ſaid, We cannot tell, they told a lie, for
they knew that John’s baptiſm was of God. Note, There are many
who are more afraid of the shame of lying than of the ſºn, and therefore
himſelf into an angel of light. This queſtion was not at all ſhuffling, to
evade their’ss; but, - r
|ſcruple not to ſpeak...that which they know to be falſe concerning their
N



* - -
.- ‘. - * - - * 5
own thoughts and apprehenſions, their affections and intentions, or their
remembering or forgetting of things,
nobody can diſprove them. ^* ,
* Thus Chriſt avoided the
in refuſing to gratify them ; Neither tell I you by what authority I do
theſe things. If they be ſo wicked and baſe as either not to believe, or |
not to confeſs, that the baptiſm of John was from heaven, (though it
obliged to repentance, that great duty, and ſealed the kingdom of God
at hand, that great promiſe,) they were not fit to be diſcourſed with con-
'cerning Chriſt’s authority; for men of ſuch a diſpoſition could not be
q&minced of the truth, may, they could not but be provoked by it, and |
théréforêthe that is thus ignorant, let him be ignorant ſtill. Note, Thoſe
that impriſon the truths they know, in unrighteouſneſs, (either by not
nied the further truths they inquire after, Rom. 1. 18, 19. Take
away the talent from him that buried it; thoſe that will not ſee, shall
not ſee. .
28. But what think you? A certain man had two ſons,
and he came to the firſt, and ſaid, Son, go work to-day in
my vineyard. 29. He anſwered and ſaid, I will not : but
afterward he repented, and went. 30. And he came to
the ſecond, and ſaid likewiſe. And he anſwered and ſaid,
I go ſir; and went not. 3]
the will of his father ? They ſay unto him, The firſt. Jeſus
ſaith unto them, Verily I ſay unto you, that the publicans
and the harlots gg into the kingdom of God before you.
32. For John came unto you in the way of righteouſneſs,
and ye believed him not : but the publicans and the har-
lots believed him. And ye, when ye had ſeen it, repented
not afterward, that ye might believe him.
As Chriſt inſtrućted his diſciples by parables, which made the inſtruc-
tions the more eaſy, ſo ſometimes, he convinced his adverſaries by para-
bles, which bring reproofs more cloſe, and make men, or ever they are
aware, to reprove themſelves. Thus Nathan convinced David by a
parable, (2 Sam. 12. 1.) and the woman of Tekoa ſurpriſed him in
like manner, 2 Sam. 14. 2. Reproving parables are appeals to the of.
fenders themſelves, and judge them out of their own mouths. This
Chriſt deſigns here, as appears by the firſt words, (v. 28.) But what
think you ?
In theſe verſes, we have the parable of the two ſons ſent to work in
the vineyard, the ſcope of which is to ſhew that they who knew not
John’s baptiſm to be of God, were ſhamed even by the publicans and
harlots, who knew it, and owned it. Here is,
ST, MATTHEw, XXI.
affection, a Father that pities his children, and confiders their frame, and
becauſe in thoſe things they know - - - * - * w
. . . . . . . . . . . A | | of his Son that ſerves him, Mal. 3, 17. If we work in our Father's vine-
ſnare they laid for him, and juſtified himſelf; w
s
:
31. Whether of them twain did
I. The parable itſelf, which repreſents two ſorts of perſons; ſome
that prove better than they promiſe, repreſented by the firſt of thoſe
ſons; others that promiſe better than they prove, repreſented by the
ſecond. -
1. They had both one and the ſame father, which ſignifies that God
is a common Father to all mankind. There are favours which all alike
receive from him, and obligations which all alike lie under to him ;
Have we not all one Father P Yes, and yet there is a vaſt difference be-
tween men’s charaćters. - -
2. They had both the ſame command given them ; Son, go work to-
day in my vineyard. Parents ſhould not breed up their children in idle-
neſs; nothing is more pleafing, and yet nothing more pernicious to youth
than that, Lam. 3. 27. God ſets his children to work, though they are
all heirs. This command is given to every one of us. Note, (1.) The
work of religion, which we are called to engage in, is vineyard-work,
creditable, profitable, and pleaſant. Dy the fin of Adam we were turned
out to work upon the common, and to eat the herb of the field; but by
the grace of our Lord Jeſus we are called to work again in the vineyard.
(2.) The goſpel-call to work in the vineyard, requires preſent obedi-
ence ; Son, go work to-day, while it is called to-day, becauſe the night
comes when no man can work. We were not ſent into the world to be
idle, nor had we day-light given us to play by ; and therefore, if ever
we mean to do anything for God and our ſouls, Why not now 2 Why
not to-day 2 (3.) The exhortation to go work to-day in the vineyard,
ſpeaketh unto us as unto children ; (Heb. 12, 5.) Son, go work. It is
- The Parabfe of the two Sons.
will not overtaſk them, (Pſ. 103.13, 14.) a Father that is very tender
yard, we work for ourſelves. .
3. Their condućt was very different. - -
(1.) One of the ſons did better than he ſaid, proved better than he
promiſed. His anſwer was bad, but his ačtions were good. r
[1..] Here is the untoward anſwer that he gave to his father ; he ſaid,
flat and plain, I will not. See to what a degree of impudence the cor-
rupt nature of man riſes, to ſay, I will not, to the command of a Father;
ſuch a command of ſuch a Father; they are impudent children and ſtiff-
hearted. Thoſe that will not bend, ſurely they cannot bluſh ; if they
| had any degree of modeſty left them, they could not ſay, We will not,
profeſſing them, or by not pračtifing according to them,) are juſtly de-
Jer. 2. 25. Excuſes are bad, but downright denials are worſe; yet ſuch
peremptory refuſals do the calls of the goſpel often meet with. First,
Some love their eaſe, and will not work; they would live in the world,
as leviathan in the waters, to play therein; (Pſ. 104. 26.) they do not
| love working. Secondly, Their hearts are ſo much upon their own fields,
that they are not for working in God’s vineyard. They love the buſi-
neſs of the world better than the buſineſs of their religion. Thus ſome
by the delights of ſenſe, and others by the employments of the world,
are kept from doing that great work which they were ſent into the
world about, and ſo stand all the day idle.
[2.] Here is the happy change of his mind, and of his way, upon ſe-
cond thoughts; Afterward, he repented, and went. . Note, There are
many who in their beginning are wicked and wilful, and very unpromifing,
who afterward repent and mend, and come to ſomething. Some that
God hath choſen, are ſuffered for a great while to run to a great exceſs
of riot; Such were ſome of you, 1 Cor. 6, 11. Theſe are ſet forth for
patterns of long-ſuffering, 1 Tim. 1. 16. Afterward he repented. Re-
pentance is as revoix—an after-wit ; and patrapºeia —an after-care, Bet-
ter late than never. Obſerve, When he repented, he went ; that was the
fruit meet for repentance. The only evidence of our repentance for our
former refiſtance, is, immediately to comply, and ſet to wºrk ; and then
what is paſt, ſhall be pardoned, and all ſhall be well. See what a kind
Father God is ; he reſents not the affront of our refuſals, as juſtly, he
might. He that told his father to his face, that he would not do as he
bid him, deſerved to be turned out of doors, and difinherited ; but our
God waits to be gracious, and, notwithſtanding our former follies, if we
repent and mend, will favourably accept of us; bleſſed be God, we are
Ul a covenant that leaves room for ſuch a repentance.
.) The other ſon ſaid better than he did, promiſed better than he
proved; his anſwer was good, but his ačtions bad. To him the father
Jaid likewiſe, v. 30. The goſpel-call, though very different, is, in effect,
the ſame to all, and is carried on with an even tenor. We have all the
ſame commands, engagements, encouragements, though to ſome they are
a ſavour of life unto life, to others of death unto death. Obſerve,
[1..] How fairly this other ſon promiſed; He ſaid, I go, sir. He
gives his father a title of reſpect, ſir. Note, It becomes children to
ſpeak reſpectfully to their parents. It is one branch of that honour
which the fifth commandment requires. He profeſſes a ready obedience,
I go ; not, “I will go by and by,” but, “Ready, fir, you may depend
upon it, I go juſt now.” This anſwer we ſhould give from the heart
heartily to all the calls and commands of the word of God. See Jer.
3. 22. Pſ. 27. 8. t
[2.] How he failed in the performance; He went not. Note, There
are many that give good words, and make fair promiſes, in religion, and
thoſe from ſome good motions for the preſent, that reſt there, and go no
further, and ſo come to nothing, Saying and doing are two things ;
and many there are that ſay, and do not ; it is particularly charged upon
the Phariſees, ch. 23. 3. Many with their mouth ſhew much love, but
their heart goes another way. They had a good mind to be religious,
but they met with ſomething to be done, that was too hard, or ſome-
thing to be parted with, that was too dear, and ſo their purpoſes are to
no purpoſe. Buds and bloſſoms are not fruit. -
II. A general appeal upon the parable ; Whether of them did the will
of his father P v. 31. They both had their faults, one was rude, and the
other was falſe; ſuch variety of exerciſes parents ſometimes have in the
different humours of their children, and they have need of a great deal of
wiſdom and grace to know what is the beſt way of managing them. But
the queſtion is, Which was the better of the two, and the leſs faulty 2
And it was ſoon reſolved ; the firſt, becauſe his ačtions were better than
his words, and his latter end than his beginning. This they had learned
the command of a Father, which carries with it both authority and from the common ſenſe of mankind, who would much rather deal with
ST. MATTHEw, XXI.
The wided Huſbandmen.
one that will be better than his word, than with one that will be falſe
to his word. And, in the intention of it, they had learned from the ac-
count God gives of the rule of his judgment, (Ezek. 18. 21, 22.) that |
if the ſºnner turn from his wickedneſs, he ſhall be pardoned; and if the
righteous man turn from his righteouſneſs, he ſhall be rejećted. The tenor
of the whole ſcripture gives us to underſtand that thoſe are accepted as
doing their Father’s will, who, wherein they have miſſed it, are ſorry for
- . º | ven, eſpecially to follow publicans; through the pride of their counte-
III. A particular application of it to the matter in hand, p. 31, 32. - -
The primary ſcope of the parable, is, to ſhew how the publicans and |
harlots, who never talked of the Meſſiah and his kingdom, yet enter- |
tained the doćtrine, and ſubmitted to the diſcipline, of John the Baptiſt, ge tº * * * .* * * * . -
| about, and †. a wine-preſs in it, and built a tower, and
it, and do better. ... -
his forerunner, when the prieſts and elders, who were big with expecta-
tions of the Meſſiah, and ſeemed very ready to go into his meaſures,
flighted John the Baptiſt, and run counter to the defigns of his miſſion.
But it has a further reach ; the Gentiles were ſometimes diſobedient, had
been long ſo, children of diſobedience, like the elder ſon; (Tit. 3, 3, 4.).
yet, when the goſpel was preached to them, they became obedient to the
faith ; whereas the Jews who ſaid, I go, fir, promiſed fair, (Exod. 24.7.
Joſh. 24. 24.) yet went not ; they did but flatter God with their mouth,
Pſ. '78. 36. -
In Chriſt's application of this parable, obſerve, -
1. How he proves that John’s baptiſm was from heaven, and not
men. “ If you cannot tell,” ſaith Chriſt, “ you might tell.”
of
1.) By the ſcope of his miniſtry : John came unto you in the way of
Would you know whether John had his commiſſion from
wº
heaven, remember the rule of trial, By their fruits ye shall know them ;
the fruits of their doćtrines, the fruits of their doings. Obſerve but their
way, and you may trace out both their riſe and their tendency. Now it
was evident that John came in the way of righteouſneſs. In his miniſtry,
he taught people to repent, and to work the works of righteouſneſs. In
his converſation, he was a great example of ſtrićtneſs, and ſeriouſneſs,
and contempt of the world, denying himſelf, and doing good to every
body elſe.
it became him to fulfil all righteouſneſs. Now, if John thus came in the
way of righteouſneſs, could they be ignorant that his baptiſm was from
heaven, or make any doubt of it - -
(2.) By the ſucceſs of his miniſtry ; The publicans and the harlots be.
lieved him; he did abundance of good among the worſt fort of people. || e - -
|dom of God ſhall be taken from you, and given to a na-
|tion bringing forth the fruits thereof. 44. And whoſo-
St. Paul proves his apoſtleſhip by the ſeals of his miniſtry, 1 Cor. 9. 2.
If God had not ſent John the Baptiſt, he would not have crowne i.
labours with ſuch wonderful ſucceſs, nor have made him ſo inſtrum
as he was for the converſion of ſouls. If publicans and harlots believe
his report, ſurely the arm of the Lord is with him.
fiting is the miniſter’s beſt teſtimonial.
2. How he reproves them for their contempt of John’s baptiſm, which
yet, for fear of the people, they were not willing to own. To ſhame
them for it, he ſets before then the faith, repentance, and obedience, of
the publicans and harlots, which aggravated their unbelief and impeni-
tence. . As he ſhews, ch. 11, 21. that the leſs likely would have repent-
ed, ſo here that the leſs likely did repent.
(1.) The publicans and harlots were like the firſt ſon in the parable,
from whom little of religion was expected. They promiſed little good,
and thoſe that knew them promiſed themſelves little good from them.
Their diſpoſition was generally rude, and their converſation profligate
and debauched; and yet many of them were wrought upon by the mi-
hiſtry of John, who came in the ſpirit and power of Elias. See Luke
7, 29. Theſe fitly repreſented the Gentile world; for, as Dr. Whitby
obſerves, the Jews generally ranked the publicans with the heathem;
nay, and the heathen were repreſented by the Jews as harlots, and born
of harlots, John 8. 41.
(2.) The Scribes and Phariſees, the chief prieſts and elders, and in-
deed the Jewiſh nation in general, were like the other ſon that gave good
words ; they made a ſpecious profeſſion of religion, and yet, when the
kingdom of the Meſſiah was brought among them by the baptiſm of
John, they ſlighted it, they turned their back upon it, may they lifted up
the heel againſt it. A hypocrite is more hardly convinced and converted
than a groſs finner ; the form of godlineſs, if that be reſted in, becomes
one of Satan’s ſtrong-holds, by which he oppoſes the power of godlineſs.
It was an aggravation of their unbelief, [1..] That John was ſuch an
excellent perſon, that he came, and came to them, in the way of righte-
owſilºſs. The better the means are, the greater will the account be, if
not improved. [2.] That, when they ſaw the publicans and harlots go
before them into the kingdom of heaven, they did not afterward repent
Vol. IV. No. 77.
Chriſt therefore ſubmitted to the baptiſm of John, becauſe
The people’s pro-
more happy than we ? They had not the wit and grace that Eſau had,
\\
i
|
and believe ; were not thereby provoked to a holy emulation, Rom. 11.
14. Shall publicans and harlots go away with grace and glory ; and
ſhall not we put in for a ſhare 2 Shall our inferiors be more holy, and
who was moved to take other meaſures than he had done, by the example
of his younger brother, Gen. 28.6. Theſe proud prieſts, that ſet up
for leaders, ſcorned to follow, though it were into the kingdom of hea-
nance, they would not ſeek after God, after Chriſt, Pſ. 10. 4.
, 33. Hear another parable : There was a certain houſe-
holder which planted a vineyard, and hedged it round
let it out to huſbandmen, and went into a far country.
34. And when the time of the fruit drew near, he ſent his
ſervants to the huſbandmen, that they might receive the
fruits of it, 35. And the huſbandmen took his ſervants,
and beat one, and killed another, and ſtoned another. 36.
Again, he ſent other ſervants, more than the firſt: and
they did unto them likewiſe, 37. But, laſt of all, he ſent
unto them his ſon, ſaying, They will reverence my ſon.
38. But when the huſbandmen ſaw the ſon, they ſaid
among themſelves, This is the heir, come, let us kill him,
and let us ſeize on his inheritance. 39. And they caught
him, and caſt him out of the vineyard, and ſlew him; 40.
When the Lord therefore of the vineyard cometh, what
will he do unto thoſe huſbandmen : }. They ſay unto
him, He will miſerably deſtroy thoſe wicked men, and
will let out his vineyard unto other huſbandmen, which
ſhall render him the fruits in their ſeaſons. 42. Jeſus ſaith
unto them, Did ye never read in the ſcriptures, The ſtone
which the builders rejećted, the ſame is become the head
|of the corner: this is the Lord's doing, and it is marvel-
lous in our eyes? 43. Therefore ſay I unto you, the king-
ever ſhall fall on this ſtone, ſhall be broken: but on whom-
ſoever it ſhall fall, it will grind him to powder. 45. And
when the chief prieſts and Phariſees had heard his parables,
they perceived that he ſpake of them. 44. But when they
ſought to lay hands on him, they feared the multitude,
becauſe they took him for a prophet. •
This parable plainly ſets forth the fin and ruin of the Jewiſh nation ;
they and their leaders are the huſbandmen here; and what is ſpoken for
convićtion to them, is ſpoken for caution to all that enjoy the privileges
of the viſible church, not to be high-minded, but fear.
I. We have here the privileges of the Jewiſh church, repreſented by
the letting out of a vineyard to the huſbandmen; they were as tenants
holding by, from, and under, God the great Houſeholder. Obſerve,
1. How God eſtabliſhed a church for himſelf in the world. The
kingdom of God upon earth is here compared to a vineyard; furniſhed
with all things requiſite to an advantageous management and improve-
ment of it. (1.) He planted this vineyard. The church is the plant-
ing of the Lord, Iſa. 6i. 3. The forming of a church is a work by it:
ſelf, iike the planting of a vineyard, which requires a great deal of coſt
and care. It is the vineyard which his right hand has planted, ( Pſ. 80.
15,) planted with the chiefest vine, (Iſa. 5, 2.) a noble vine, Jer, 2. 21.
The earth of itſelf produces thorns abd briers; but vines muſt be planted.
The being of a church is owing to God’s diſtinguiſhing favour, and his
manifeſting himſelf to ſome, and not to others... (2.) He hedged, it
round about. Note, God’s church in the world is taken under his
fpecial protećtion. It is a hedge round about, like that about Job on
every fide, (Job 1. 10.) a wall of fire, Zech. 2. 5. Wherever God has
a church, it is, and will always be, his peculiar care. The covenant of
circumciſion and the ceremonial law were a hedge or wall of partition
about the Jewiſh church, which is taken down by Chriſt; who yet has
appointed a goſpel-order and diº,to be the hedge of his church. He
- 3 -
will not have his vineyard to lie in common; that thoſe that are without,
may thruſt in at pleaſure; not to lie at large, that thoſe who are within,
may laſh out at pleaſure ; but care is taken to ſet bounds about this holy
mountain. ... (3.) He digged a wine-preſs, and built a tower. The altar
of burnt-offerings was the wine-preſs, to which all the offerings were
brought. *
of it, and for the promoting of its fruitfulneſs. What could have been
done more to make it every way convenient * |
2. How he intruſted theſe viſible church-privileges with the nation
and people of the Jews, eſpecially their chief prieſts and, elders; he let
it out to them as huſbandmen, not becauſe he had need of them as land-
... lords have of their tenants, but becauſe he would try them, and be ho-
noured by them. When in Judah God was known, and his name was
great; when they were taken to be to God for a people, and/or a name,
and for a praiſe, (Jer, 13. 11.) when he revealed his word unto Jacob,
(Pſ. 147. 19.) when the covenant of life and peace was made with Levi,
(Mal. 2, 4, 5.) then this vineyard was let out. See an abſtraćt of the
leaſe, Cant; 8. 11; 12. The Lord of the vineyard was to have a thou-
ſund pieces offilver, (compare Iſa. 7, 18.) the main profit was to be his ;
but the keepers were to have two hundred, a competent and comfort-
able encouragement. And then he went into a far country. When God:
had in a viſible appearance ſettled the Jewiſh church at mount Sinai, he
did in a manner withdraw; they had no more ſuch open viſion, but were
léft to the written word. Or, they imagined that he was gone into a far
country, as Iſrael, when they made the calf, fancied that Moſes was
gone. They put far from them the evil day. . . . . . r
II. God’s expe&tation of rent from theſe huſbandmen, v. 34. It was
a reaſonable expe&tation ; for who plants a vineyard, and eats not of the
fruit thereof.” Note: From thoſe that enjoy church-privileges, both mini-
ſters and people, Gººlooks for fruit accordingly. 1. His expectations
were not haſty; he did not demand a fore-rent, though he had been at
ſuch expenſe upon it; but ſtaid till the time of the fruit drew near, as it
did now that John preached the kingdom of heaven is at hand. God
waits to be gracious, that he may give us time. 2. They were not high ;
he did not require them to come at their peril, upon penalty of forfeit-
ing their leaſe if they ran behindhand; but he ſent his ſervants to them,
to mind them of their duty, and of the rent-day, and to help them in
à. in the fruit, and making return of it. Theſe ſervants were
the prophets of the Old Teſtament, who were ſent, and ſometimes di-
rećtly, to the people of the Jews, to reprove and inſtrućt them. 3
They were not hard ; it was only to receive the fruits. He did not de-
mand more than,they could make of it, but ſome fruit of that which he
himſelf planted, and obſervance of the laws and ſtatutes he gave them.
What could have been more reaſonable 2 Iſrael was an empty vine, nay
it was become the degenerate plant of a ſtrange vine, and brought forth
wild grapes. - - - -
III. The huſbandmen's baſemeſ, in abuſing the meſſengers that were |
fent to them.
1. When he ſent them his ſervants, they abuſed them, though they ||
repreſented the maſter himſelf, and ſpake in his name. Note, The calls
and reproofs of the word, if they do not engage, will but exaſperate.
See here what hath all along been the lot of God’s faithful meſſengers,
more or leſs, (1.) To ſuffer; ſó perſecuted they the prophets, who were
hated with a cruel hatred. They not only deſpiſed and reproached
them, but treated them as the worſt of malefactors—they beat them, and
killed them, and ſtoned them. They beat Jeremiah, killed Iſaiah, ſtoned
Zechariah the ſon of Jehoiada in the temple. If they that live godly in
Christ Jeſus themſelves, ſhall ſuffer perſecution, much more they that
preſs others to it. This was God’s old quarrel with the Jews, miſuſing
his prophets, 2 Chron. 36. 16. (2.) It has been their lot to ſuffer
from their Maſter’s own tenants; they were the huſbandmen that treated
them thus, the chief prieſts and elders that ſat in Moſes’ chair, that pro-
feſſed religion and relation to God; theſe were the moſt bitter enemies
of the Lord’s prophets, that caſt them out, and killed them, and ſaid,
Let the Lord be glorified, Iſa. 66. 5. See Jer. 20. 1, 2.-26, 11.
Now ſee [1..] How God perſevered in his goodneſs to them. He
ſent other ſervants, more than the firſt ; though the firſt ſped not, but
were abuſed. He ſent them John the Baptiſt, and him they had be-
headed ; and yet he ſent them his diſciples, to prepare his way. Othe
riches of the patience and forbearance of God, in keeping up in his
church, a deſpiſed, perſecuted miniſtry : [2.] How they perfiſted in
their wickedneſs. They did unto them likewiſe. One ſin makes way
for another of the ſame kind. They that are drunk with the blood of
the ſaints, add drunkenneſs to thirſt, and ſtill cry, Give, give.
ST, MATTHEW, XXI,
God inſtituted ordinances in his church, for the due overfight
| fore I will ſend him.
| Son of God, when he came to his own, ſhould be reverenced; and rever-
| ence to Chriſt would be a powerful and effectual principle of fruitfulneſs
The wicked Huſbandmen.
2. At length, he ſent them his Son; we have ſeen God’s goodneſs in
ſending, and their badneſs in abuſing, the ſervants; but in the latter in-
ſtance both theſe exceed themſelves. . . * . . . §
~ (1.). Never did grace appear more gracious than in ſending the Son.
This was done last of all. Note, All the prophets were harbingers and
forerunners to Chriſt. He was ſent laſt ; for if nothing elſe would work
upon them, ſurely this would ; it was therefore reſerved for the ratio
ultima—the last expedient. Surely they will reverence my Son, and there-
Note, It might reaſonably be expe&ted that the

*
and obedience, to the glory of God ; if they will but revereñce the Son,
| the point is gained. Surely they will reverence my Son, for he comes with
more authority than the ſervants could ; judgment is committed to him,
that all men should honour him. There is greater danger in refuſing
him than in deſpiſing Moſes’ law. - -
(2.) Never did fin appear more finful than in the abuſing of him,
which was now to be done in two or three days. Obſerve,
[1..] How it was plotted; (v. 38.) When they ſaw the Son; when
he came, whom the people owned and followed as the Meſſiah, who
would either have the rent paid, or diſtrain for it ; this touched their
copyhold, and they were reſolved to make one bold puſh for it, and to
preſerve their wealth and grandeur by taking him out of the way, who
was the only hinderence of it, and rival with them. This is the heir,
come let us kill him. Pilate and Herod, the princes of this world, knew
| not ; for if they had known, they would not have crucifted the Lord of glory,
| 1 Cor. 2. 8.
But the chief priests and elders knew that this was the
heir, at leaſt, ſome of them : and therefore Come, let us kill kim. Many
are killed for what they have. The chief thing they envied him, and for
which they hated and feared him, was, his intereſt in the people, and
their hoſannas, which, if he was taken off, they hoped to engroſs fe-
curely to themſelves. They pretended that he muſt die to ſave the people
from the Romans; (John 1:1. 50.) but really he muſt die to ſave their
hypocriſy and tyranny from that reformation which the expe&ted king-
dom of the Meſfiah would certainly bring along with it. He drives the
buyers and ſellers out of the temple ; and therefore let us kill him ; and
then, as if the premiſes muſt of courſe go to the occupant, let us ſtize on
his inheritance. They thought, if they could but get rid of this Jeſus,
they ſhould carry all before them in the church without controul, might
. || impoſe what traditions, and force the people to what ſubmiſſions, they
iº. Thus they take counſel against the Lord and his Anointed; but
A ſhat ſits in heaven, laughs to ſee them out.shot in their own bow ; for,
while they thought to kill him, and ſo to ſeize on his inheritance, he
went by his croſs to his crown, and they were broken in pieces with a .
rod of iron, and their inheritance ſeized, Pſ. 2. 2, 3, 6, 9.
[2.] How this plot was executed, v. 39. While they were ſo ſet
upon killing him, in purſuance of their deſign to ſecure their own pomp
and power, and while he was ſo ſet upon dying, in purſuance of his deſign
to ſubdue Satan, and ſave his choſen, no wonder if they ſoon caught him,
and ſlew him, when his hour was come. Though the Roman power con-
demned him, yet it is ſtill charged upon the chief prieſts and elders; for
they were not only the proſecutors, but the principal agents, and had
the greater ſin. Te have taken, A&ts 2, 23. Nay, looking upon him
to be as unworthy to live, as they were unwilling he ſhould, they cast
him out of the vineyard, out of the holy church, which they ſuppoſed
themſelves to have the key of, and out of the holy city, for he was cruci-
|fied without the gate, Heb. 13. 12. . As if He had been the Shame and
Reproach, who was the greateſt Glory, of his people Iſrael. Thus they
who perſecuted the ſervants, perſecuted the Son; as men treat God’s
miniſters, they would treat Chriſt himſelf, if he were with them.
IV. Here is their doom read out of their own mouths, v. 40, 41. He
puts it to them, When the Lord of the vineyard comes, what will he do
unto theſe huſbandmen P He puts it to themſelves, for their ſtronger con-
viction, that, knowing the judgment of God againſt them which do ſuch
things, they might be the more inexcuſable. Note, God’s proceedings
are ſo. unexceptionable, that there needs but an appeal to finners them-
ſelves concerning the equity of them. God will be justifted when he
ºſpeaks. They could readily anſwer, He will miſèrably deſtroy thoſe wicked
men. Note, Many can eaſily progroſticate the diſmal conſequences of
other people’s ſins, that ſee not what will be the end of their own.
1. Our Saviour, in his queſtion, ſuppoſes that the Lord of the vineyard
will come, and reckon with them. God is the Lord of the vineyard ;
the property is his, and he will make them know it, who now lord it over
his heritage, as if it, were all their own. The Lord of the vineyard, will
* *
The wicked Huſbandmen.
St. MATTHEW, XXI.
not ſee, he will not require :- but they ſhall find, though he bear long with
them, he will not bear always. It is comfort to abuſed ſaints and mini-
ſters, that the Lord is at hand, the Judge stands before the door. When
he comes, what will he do to carnal profeſſors : What will he do to
cruel perſecutors They muſt be called to account, they have their
day now ; but he ſees that his day is coming. . . -
2. They, in their anſwer, ſuppoſe that it will be a terrible reckoning;
the crime appearing ſo very black, you may be ſure, - . -
(1.) That he will miſèrably deſtroy thoſe wicked men ; it is deſtruc-
tion that is their doom. Koxes xxxas &mdagas—Malos male perdet. Let
men never expeºt to do ill, and fare well. . This was fulfilled upon the
Jews, in that miſerable deſtruction which was brought upon them by the
Romans, and was completed about forty years after this ; an unparal-
leled ruin, attended with all the moſt diſmal aggravating circumſtances.
hell is everlaſting deſtruction, and it will be the moſt miſerable deſtruc-
tion to them of all others, that have enjoyed the greateſt ſhare of church-
privileges, and have not improved them. The hotteſt place in hell will
be the portion of hypocrites and perſecutors. . . . .
(2.) That he will let out his vineyard to other huſbandmen. . Note,
God will have a church in the world, notwithſtanding the unworthineſs |
and oppoſition of many that abuſe the privileges of it. The unbelief
and forwardneſs of man, ſhall not make the word of God of no effect.
If one will not, another will, The Jews’ leavings were the Gentiles’
feaſt. Perſecutors may deſtroy the miniſters, but cannot deſtroy the
church. The Jews imagined that, no doubt, they were the people, and
wiſdom and holineſs muſt lie with them; and if they were cut off, what
would God do for a church in the world 2 But when God makes uſe of
any to bear up his name, it is not becauſe he needs them, nor is he at all
beholden to them. If we were made a deſolation and an aſtoniſhment,
God could build a flouriſhing church upon our ruins ; for he is never at
a loſs what to do for his great name, whatever becomes of us, and of
our place and nation. . . . • • -
V. The further illuſtration and application of this by Chriſt himſelf,
telling them, in effect, that they had rightly judged. - .
1. He illuſtrates it by referring to a ſcripture fulfilled in this;
(v. 42.) Did ye never read in the ſcripture 2 Yes, no doubt, they had
often read and ſung it, but had not confidered it. We loſe the benefit
of what we read, for want of meditation. The ſcripture he quotes, is,
Pſ. 118. 22, 23. the ſame context out of which the children fetched
their hoſannas. The ſame word yields matter of praiſe and comfoºt to
Chriſt’s friends and followers, which ſpeaks convićtion and terror to his
enemies. Such a two-edged ſword is the word of God. That ſcripture,
the Stone which the builders refuſed, is become the Head-stone of the corner,
illuſtrates the preceding parable, eſpecially that part of it, which refers
to Chriſt. * - . - t
(1.) The builder’s rejećting of the ſtone, is the ſame with the huſ.
bandmen’s abuſing of the ſon that was ſent to them. The chief prieſts
and the elders were the builders, had the overfight of the Jewiſh church,
which was God’s building ; and they would not allow Chriſt a place in
their building, would not admit his doćtrine or laws into their conſtitu- |
.tion; they threw him aſide as a deſpiſed broken Veſſel, a Stone that
would ſerve only for a Stepping-ſtone, to be trampled upon.
ſame with letting out the vineyard to other huſbandmen. He who was re-
jećted by the Jews, was embraced by the Gentiles; and to that church
where there is no difference of circumciſion or uncircumciſion, Christ is
all, and in all. His authority over the goſpel-church, and influence
upon it, his ruling it as the Head, and uniting it as the Corner-ſtone, are
the great tokens of his exaltation. Thus, in ſpite of the malice of the
prieſts and elders, he divided a portion with the great, and received his
Kingdom, though they would not have him to reign over them. .'
(3.) The hand of God was in all this ; This is the Lord’s ‘doing.
Even the rejećting of him by the Jewiſh builders, was by the determi-
nate counſel and fore-knowledge of God ; he permitted and overruled
it; much more was his advancement to the Head of the Gorrier ; his
right hand and his holy arm brought it about ; it was God himſelf that
highly eralled him, and gave him a name above every name; and it is mar-
vellows in our eyes. The wickedneſs of the Jews that reječted him, is
marvellous; that men ſhould be ſo prejudiced againſt their own intereſt'ſ
. See Iſa. 29. 9, 10, 14. The honour done him by the Gentile world,
notwithſtanding the abuſes done him by his own people, is marvellous ;
that he, whom men, deſpiſed and abhorred, ſhould be adored by kings
ifa. 49, 7. But it is the Lord's doing. -
come. Perſecutors ſay in their hearts, He delays his coming, he doth
2. He applies it to them, and application is the life of preaching.
(1.) He applies the ſentence which they had paſſed, (v. 41.) and
turns it upon themſelves; not the former part of it, concerning the mi-
ſerable deſtruction of the huſbandmen, (he could not bear to ſpeak of
that,) but the latter part, of letting out the vineyard to others ; becauſe
though it looked black upon the Jews, it ſpake good to the Gentiles.
Know then, - . . - * .. -
[1..] That the Jews, ſhall be unchurched ; The kingdom of God shall
| be taken from you.' 'This turning out of the huſbandmen ſpeaks, the
| ſame doom with that of diſmantling the vineyard, and laying it common,
Iſa. 5. 5. To the Jews had long pertained the adoption and the glory;
| (Rom. 9. 4.) to them were committed the oracles of God, (Rom. 3.2.)
and the ſacred truſt of revealed religion, and bearing up of God’s name
in the world ; (Pſ. 76.1, 2.) but now it ſhall be ſo no longer. They
- - | were not only unfruitful in the uſe of their privileges, but, under pre-
It will be fulfilled upon all that tread in the ſteps of their wickedneſs;
tence of them, oppoſed the goſpel of Chriſt, and ſo forfeited them, and
it was not long ere the forfeiture was taken. Note, It is a righteous
thing with God, to remove church-privileges from thoſe that not only
fin againſt them, but fin, with them, Rev. 2, 4, 5. The kingdom of
| God was taken from the Jews, not only by the temporal judgments that
befel them, but by the ſpiritual judgments they lay under, their blind-
neſs of mind, hardneſs of heart, and indignation at the goſpel, Rom.
11. 8... 10. 1 Theſſ, 2. 15.
[2.] That the Gentiles ſhall be taken in. God needs not aſk us
|leave, whether he ſhall have a church in the world; though his vine be
| plucked up in one place, he will find another to plant it in.
He will
give it ºver—to the Gentile world, that will bring forth the fruit of it.
They who had been not a people, and had not obtained mercy, became
favourites of Heaven. This is the myſtery which bleſſed Paul was ſo
much affected with, (Rom. 11. 30, 33.) and which the Jews were ſo
much affronted by, A&ts 22, 21, 22. As the firſt planting of Iſraeſ in
Canaan, the fall of the Gentiles was the riches of Iſrael; (Pſ. 135.
10, 11.) ſo, at their extirpation, the fall of Iſrael was the riches of the
Gentiles, Rom. 11. 12. It ſhall go to a nation bringing forth the fruits
thereof. Note, Chriſt knows beforehand who will bring forth goſpel-
fruits in the uſe of goſpel-means; becauſe our fruitfulneſs is all the work
of his own hands, and known unto God are all his works. They ſhall
bring forth the fruits better than the Jews had done; God has had more
glory from the New Teſtament church than from that of the Old Teſta-
ment ; for, when he changes it ſhall not be to his loſs. -
(2.) He applies the ſcripture which he had quoted, (v. 42.) to their
terror, v. 44. This Stone, which the builders refuſed, is ſet for the fall.
of many in Iſrael; and we have here the doom of two ſorts of people,
for whoſe fall it proves that Chriſt is ſet.
[1..] Some, through ignorance, ſtumble at Chriſt in his eſtate of hu-
miliation, when this Stone lies on the earth, where the builders threw it,
they, through their blindneſs and careleſſneſs, fall on it; fall over it, and
they shall be broken. The offence they take at Chriſt, will not hurt him;
any more than he that ſtumbles, hurts the ſtone he ſtumbles at ; but it
will hurt themſelves ; they will fall, and be broken, and ſnared, Iſa.
| 8. 14. 1 Pet. 2, 7, 8. The unbelief of figners will be their ruin. '
[2.] Others through malice, oppoſe Chriſt, and bid defiance to him
in his eſtate of exaltation, when this Stone is advanced to the head of
| the corner; and on them it shall fall, for they pull it on their own heads,
(2.) The advancing of this ſtone to be the head of the corner, is the
as the Jews did by that challenge, His blood be upon-us and upon our chil-
dren, and it will grind them to powder. The former ſeems to beſpeak the
fin and ruin of all unbelievers; this is the greater fin, and ſorer ruin, of
perſecutors, that ‘kick against the pricks, and perſiſt in it. Chriſt’s king-
dem will be a burthenſome ſtone to all thoſe that attempt to overthrow
it, or heave it out of its place; ſee Zech. 12. 3. This Stone cut out of
the mountain without hands, will break in pieces all oppoſing power,
Dan. 2. 34, 35. Some make this an alluſion to the manner of ſtoning
| to death among the Jews. . The malefactors were firſt thrown down vio-
lently from a high ſcaffold upon a great ſtone, which would much bruiſe
them ; but then they threw another great ſtone upon them, which would
cruſh them to pieces; one way or other, Chriſt will utterly deſtroy all
thoſe that fight againſt him. If they be ſo ſtout-hearted, that they are
not deſtroyed by falling on this ſtone, yet it ſhall fall on them, and ſo
deſtroy them. Iłe will strike through kings, he will fill the places with
dead bodies, Pſ. 110. 5, 6... None ever hardened his heart againſt God,
and proſpered. . * * -
Lastly, The entertainment which this diſcourſe of Chriſt met with
among the chief prieſts and elders, that heard his parables.
1. They perceived that he ſpake of them, (v. 45.) and that in what
St. MATTHEw, XXII.
they ſaid, (v. 41.) they had but read their own doom. Note, A guilty
toaſcience needs no accuſer, and ſometimes will ſave a miniſter the labour
of ſaying, Thou art the man. Mutato nomine, de te ſobula narratur—
Change ºut the name, the tale is told of thee. So quick and powerful is
the word of God, and ſuch a diſcerner of the thoughts and intents of the
heart, that it is eaſy for bad men (if conſcience be not quite feared) to
• perceive that it ſpeaks of them. - • . g
2. They ſought to lay hands on him. Note, When thoſe who hear the
reproofs of the word, perceive that it ſpeaks of them, if it do not do ||
them a great deal of good, it will certainly do them a great deal of hurt.
Hf they be not pricked to the heart with convićtion and contrition, as
they were Aćts 2, 87, they will be cut to the heart with rage and in-|
dignation, as they were Ašts 5.33. - h
3. They durſt not do-it, for fear of the multitude, who took him for a
prophet, though not for the Meſſiah ; this ſerved to keep the Phariſees
in awe. . .The fear of the people reſtrained them from ſpeaking ill of
John, (v. 26.) and here from doing ill to Chriſt. Note, God has
many ways of reſtraining the remainders of wrath, as he has of making |
that which breaks out, to redound to his praiſe, Pſ. '76. 10. *
- \
CHAP. XXII.
This chapter is a continuation of Chriſt's diſcourſes in the temple, two or.
three days befºre he died. His diſcourſes then are largely recorded, as |
being ºf ſpecial weight find conſequence. In this chapter, we have, I.
Instruction given, by the parable ºf the marriage:ſlipper, concerning the
*jection of the Jews, and the calling of the Gentiles, (v. 1...10.) and, by
the doom ºf the gueſt that had not the wedding garment, the danger of
hypocriſy in the profession of chriftianity, v. li...I4. II. Diſputes with
the Phariſes, Sadducees, and ſtribes, who oppoſed Chriſt, 1. Čoncerning
paying tribute to Caeſar, v.15.22. 2. Concerning the reſurrection of
the dead, and the future ſtate, v. 23.33. 3. Concerning the great comi-
ºnándment of the law, v. 34.40. 4. Concerning the relation of the
Mºffah to David, v. 41.46. w
i
1. Aº Jeſus anſwered and ſpake unto them again
4: A by parables, and ſaid, 2. The kingdom of heaven
is like unto a certain king, which made a marriage for his
ſon, 3. And ſent forth his ſervants to call them that were
bidden to the wedding: and they would not come, 4.
Again, he ſent forth other ſervants, ſaying, Tell them
which are bidden, Behold, I have prepared my dinner:
my oxen and my fattings are killed, and all things are
ready; come unto the marriage. 5. But they made light
of it, and went their ways, one to his farm, another to his
merchandiſe : 6. And the remnant took his ſervants, and,
entreated them ſpitefully, and ſlew them. 7. But when the
king heard thereof, he was wroth: and he ſent forth his
armies, and deſtroyed thoſe murderers, and burnt up their ||
city. 8. Then ſaith he to his ſervants, The wedding is.
ready, but they which were bidden were not worthy. 9.
§oye therefore into the high-ways, and as many as ye
ſhall find, bid to the marriage. 10. So thoſe férvants
went out into the high-ways, and gathered together all as
many as they found, both bad and good: and the wedding
was furniſhed with gueſts. 11. And when the king
came in to ſee the gueſts, he ſaw there a man which had
mot on a wedding garment: 12. And he faith unto him,
Friend, how cameft thou in hither, not having a wedding:
garment: And he was ſpeechleſs. 13. Then Íñid the king
to the ſervants, Bind him hand and foot, and take him.
away, and caſt him into outer darkneſs: there ſhall be
weeping and gnaſhing of teeth. 14. For many are called,
but few are choſen.
We have here the parable of the gueſts invited to the weddisºns.
* ſengers.
| proviſion-made for precious ſouls, in and by the new, covenant.
The Parable of the Marriage faſt.
In this it is ſaid, (v. 1.) Jeſús anſwered, not to what his oppoſers ſaid,
(for they were put to filence,) but to what they thought, when they
were wiſhing for an opportunity to lay hands on him, ch. 21.46, Note,
Chriſt knows how to anſwer men’s, thoughts, for he is a Diſcerner of
them. Or, He anſwered, that is, he continued his diſcourſe to the
ſame purport; for this parable repreſents the goſpel-offer, and the em.
| tertainment it meets with, as the former, but under another fimilitude.
The parable of the vineyard repreſents the fin of the rulers that perſe-
cuted the prophets; it ſhews alſo the fin of the people, who generally
negle&ted the meſſage, while their great ones were perſecuting the meſ-
i. Goſpel-preparations are here repreſented by a feiſt which a king
made at the marriage of his ſon ; ſuch is the kingdom of heaven, ſuch the
The
King is God, a great King, King of kings. Now, *
1. Here is a marriage made for his ſon. Chriſt is the Bridegroom,
the church is the bride; the goſpel-day is the day of his eſpouſals, Cant.
3. 11. Behold by faith the church.of the first-born, that are written in
heaven, and were given to Chriſt by him whoſe they were ; and in them
| you ſee the bride, the Lamb's wife, Rev. 21. 9, ‘The goſpel-covenant is
| a marriage-covenant betwixt Chriſt and believers, and it is a marriage of
God’s making. This branch of the fimilitude is only mentioned, and not
proſecuted here. -
2. Here is a dinner prepared for this marriage, v. 4. All the privi-
leges of church-memberſhip, and all the bleſfings of the new covenant,
pardon of fin, the favour of God, peace of conſcience, the promiſes of
the goſpel, and all the riches contained in them, acceſs to the throne of
grace, the comforts of the Spirit, and a well-grounded hope of eternal
life. Theſe are the preparations for this feaſt, a heaven upon earth now,
and a heaven in heaven ſhortly. God has prepared it in his counſel, in
his covenant, It is a dinner, denoting preſent privileges in the midſt of
our day, beſide the ſupper at night in glory. - -
1.) It is a ſeqſt. Goſpel-preparations were propheſied of as a feaſt,

- cº 25. 6.) a feaſt offat things, and were typified by the many feſtivals
of the ceremonial law ; (1 Cor. 5, 8.) Let us keep the feaſt. A feaſt is
a good day; (Eſth, 8, 7.) ſo is the goſpel, it is a continual feaſt. Owen
and fallings are killed for this feaſt ; no niceties, but ſubſtantial food;
enough, and enough of the beſt. The day of a feaſt is a day of ſlaughter,
or ſacrifice, Jam. 5. 5. Goſpel-preparations are all founded in the death
of Chriſt, his ſacrifice of himſelf. A feaſt was made for love, it is a re-
conciliation feaſt, a token of God’s good-will toward men. It was made
Jorºſaughter, (Eccl. 10. 19.) it is a rejoicing feaſt. It was made for ful-
neſs; the deſign of the goſpel was to fill every hungry ſoul with good
things. It was made for fellowſhip, to maintain an intercourſe between
heaven and earth. . We are ſent for to the banquet of wine, that we may
tell what is our petition, and what is our requeſt. . . . w
(2.) It is a wedding-feast. Wedding-feaſts are uſually rich, free, and
joyful. The firſt miracle Chriſt wrought, was, to make plentiful pro-
viſion for a wedding-feaſt; (John 2. 7.) and ſurely then he will not be
wanting in proviſion for his own wedding-feaſt, when the marriage of the
Lamb is coine, and the bride has made herſelf ready, a vićtorious triumph-
ant feaſt, Rev. 19. 7, 17, 18. . . . . . -
(3.) It is a royal wedding feast; it is the feast of a king, (1 Sam. 25.
36.) at the marriage, not of a ſervant, but of a ſon ; and then, if ever,
he will, like Ahaſuerus, ſhew the riches of his glorious kingdom, Eſth.
1. 4. The proviſion made for believers in the covenant of grace, is not
ſuch as worthleſs worms, like us, had any reaſon to expect, but ſuch as
it becomes the King of glory to give. He gives like himſelf, for he gives
himſelf to be to them El Shaddai—a God that is enough, a feaſt indeed
for a ſoul. - - . . . . .
II. Goſpel-calls and offers are repreſented by an invitation to this
feaſt. Thoſe that make a feaſt, will have gueſts to grace the feaſt with.
God’s gueſts are the children of men. Lord, what is man, that he ſhould
be thus dignified . The gueſts that were firſt invited, were the Jews;
wherever the goſpel is preached, this invitation is given; miniſters are
the ſervants that are ſent to invite, Prov. 9. 4, 5. -
Now, 1. The gueſts are called, bidden to the wedding. All that are
within hearing of the joyful ſound of the goſpel, to them is the word of
this invitation ſent. The ſervants that bring the invitation do not ſet
down their names in a paper; there is no occaſion for that, ſince none
are excluded but thoſe that exclude themſelves. Thoſe that are bidden to
| the dinner, are bidden to the wedding ; for all that partake of goſpel-pri-
vileges, are to give a due and reſpectful attendance on the Lord Jeſus,
as the faithful friends and humble ſervants of the Bridegroom. They-
The Parable of the Marriage-feaſt.
º to the wedding, that they may go forth to meet the bridegroom; Il 2. The meſſengers were baſely abuſed ; The remnant, or the reſt of

or it is the Father’s will, that all men should honour the Son.
2. The gueſts are called upon ; for in the goſpel there are not only
gracious propoſals made, but gracious perſuaſives. We perſuade men, we
beſeech them in Chriſt's ſtead, 2 Cor. 5, 11, 20. See how much Chriſt’s
heart is ſet upon the happineſs of poor ſouls | He not only provides for
them, in conſideration of their want, but ſends to them, in confideration
of their weakneſs and forgetfulneſs. When the invited gueſts were ſlack
in coming, the king ſent forth other ſervants, v. 4. When the prophets
of the Old Teſtament prevailed not, nor John the Baptiſt, nor Chriſt
himſelf, who told them the entertainment was almoſt ready, (the kingdom
of God was at hand,) the apoſtles and miniſters of the goſpel were ſent
after Chriſt's reſurre&ion, to tell them it was come, it was quite ready; ;
and to perſuade them to accept the offer. One would think it had been
enough to give men an intimation that they had leave to come, and ſhould
be welcome ; that, during the ſolemnity of the wedding, the king kept ||
open houſe ; but, becauſe the natural man diſcerns not, and therefore
call by the moſt powerful inducements, drawn with the cords of a man,
and all the bonds of love. If the repetition of the call will move us, Be-
hold, the Spirit ſaith, Come , and the bride ſhith, Come; let him that
hears ſay, Come 5 let him that is athirst, come, Rev. 22. 17.
ſon of the call will work upon us, Behold, the dinner is prepared, the ozen
don is ready, peace is ready, comfort is ready ; the promiſes are ready,
as wells of living water for ſupply ; ordinances are ready, as golden pipes
in league with us, providences are ready to work for our good, and hea-
ven, at laſt, is ready to receive us ; it is a kingdom prepared, ready to be re-
vealed in the last time. Is all this ready ; and ſhall we be unready ? Is all ||
this preparation made for us; and is there any room to doubt of our wel- |
come, if we come in a right manner & Come, therefore, O come to the
we beſeech you, receive not all this grace of God in vain,
marriage ;
2 Cor. 6. I. * - -
III. The cold treatment which the goſpel of Chriſt often meets with
among the children of men, repreſented by the cold treatment that this
meſſage met with, and the hot treatment that the meſſengers met with,
in both which the king himſelf and the royal bridegroom are affronted.
This refle&ts primarily upon the Jews, who rejećted the counſel of God |
againſt themſelves ; but it looks further, to the contempt that would, by
many in all ages, be put upon, and the objećtion that would be given to,
the goſpel of Chriſt.
1. The meſſage was baſely flighted ; (v. 3.) They would not come.
Note, The reaſon why finners come, not to Chriſt and ſalvation by him,
is, not becauſe they cannot, but becauſe they will not ; (John 5, 40.) Te
will not come unto me.
they might have had happineſs for the coming for, but it was their own
aćt and deed to refuſe it. ... I would, and ye would not. But this was not
all ; (v. 5.) they made light of it ; they thought it not worth coming
for ; thought the meſſengers made more ado than needs ; let them mag-
nify the preparations ever ſo much, they could feaſt as well at home.
Note, Making hight of Chriſt, and of the great ſalvation wrought out
by him, is the damning fin of the work]. Auswäray'rss—They were carelºſs.
Note, Multitudes periſh eternally through mere careleſſneſs, who have
not any direct averſion, but a prevailing indifference, to the matters of .
their ſouls, and an unconcernedneſs about them. - -
And the reaſon why they made light of the marriage:feaft, was, becauſe i
they had other things that they minded more, and had more mind to ;
they went their ways, one to his farm, and another to his merchandiſº.
iyote, The buſineſs and profit of worldly employments prove to many a
great hinderance in cloſing with Chriſt : none turn their back on the
|
feaſt, but with ſome plauſible excuſe or other, Luke 14. 18. The coun-
|
:
If the rea- |
| murderers. He does not ſay, he deſtroyed thoſe deſpiſers of his call, but
and fallings are killed, and all things are ready, the Father is ready to | *
accept of us, the Son to intercede for us, the Spirit to ſam&tify us; par- | -
| toucheth the apple of his eye. Note, Perfecution of Chriſt’s faithful mi-
# miſters, fills the meaſure of guilt more than any thing. Filling Jeruſalem.
for conveyance; angels are ready to attend us, creatures are ready to be | -
ſ
|
i
*
|.
|| them, that is, thoſe who did not go to the fºrms, or merchandiſe, were
neither huſbandmen nor tradeſmen, but eccleſiaſtics, the ſeries, and Pha,
riſees, and chief priests; theſe were the perſecutors, theſe took the ſer-
wants, and treated them ſºilºftully, and/ew them. This, in the parable, is
unaccountable, never any could be ſo rude and barbarous as this, to ſer-
vants that came to invite them to a feaſt; but, in the application of the
parable, it was matter of fačt; they whoſe feet ſhould have been beauti.
ful, becauſe they brought the glad tidings % the ſolemn feasts, (Nahum
1. 15.) were treated gs the ºffscouring ºf all things, 1 Cor. 4, 13. The .
prophets and John the Baptiſt had been thus abuſed already, and the
apoſtles and miniſters of §n muſt count upon the ſame. The Jews
were, either dire&ly or indirectly, agents in moſt of the perſecutions of
the firſt preachers of the goſpel; witneſs the hiſtory of the Acts, that is,
the ſufferings of the apostles. e º s
IV. The utter ruin that was coming upon the Jewiſh church and na-
e 3 tion, is here repreſented by the revenge which the king, in wrath, took
defires not, the things of the Spirit of God, we are preſſed to accept the
on theſe inſolent recuſants; (v. 7.) He was wroth. The Jews, who had
been the people of God’s love and bleſfing, by rejećting the goſpel, be-
came the generation of his wrath and curſe. Wrath came upon them to.
the uttermost, I Theſſ. 2. 16. Now obſerve here, *
1. What was the crying fin that brought the ruin; it was their being
thoſe murderers of his ſervants; as if God were more jealous for the lives.
of his miniſters than for the honour of his goſpel; he that toucheth them,
with innocent blood, was that fin of Manaſſeh, which the Lord would 710;
pardon, 2 Kings 24. 4. -
2. What was the ruin itſelf, that was coming ; He ſent forth his
armies. The Roman armies were his armies, of his raiſing, of his ſend-
ing againſt the people of his wrath ; and he gave them a charge to tread
them wider foot, Iſa. 10. 6. God is the Lord of men’s hoſts, and makes
what uſe he pleaſes of them, to ſerve his own purpoſes, though they
mean not ſo, neither doth their heart thinkſ, Mic. 4, 11, 12. His armies
destroyed thoſe murderers, and burnt up their city. This points out very
plainly the deſtruction of the Jews, and the burning of Jeruſalem, by the
Romans, forty years after this. No age ever ſaw a greater deſolation
than that, nor more of the direful effects of fire and ſword. Though
Jeruſalem had been a holy city, the city that God had choſen to put his
name there, beautiful for ſituation, the joy of the whole earth ; yet that
city being now become a harlot, righteouſneſs being no longer lodged in
it, but murderers, the worst of murderers, (as the prophet ſpeaks, Iſa.
1. 21.) judgment came upon it, and ruin without remedy; and it is ſet
forth for an example to all that ſhould oppoſe Chriſt and his goſpel. It
| was the Lord’s doing, to avenge the quarrel of his covenant."
This will aggravate the miſery of finners, that ||
V. The repleniſhing of the church again by the bringing in of - the
Gentiles, is here repreſented by the furniſhing of the feaſt with gueſts
| out of the high-ways, v. 8.10.
Here is, I. The complaint of the maſter of the feaſt cdncerning thoſe
that were firſt bidden; (v. 8.) The wedding is ready, the covenant of
grace ready to be ſealed, a church ready to be founded ? but they which
| were bidden, that is, the Jews, to whom pertained the covenant and the pro-
| miſes, by which they were of old invited to the feast offat things, they
were not worthy, they were utterly unworthy, and, by their contempt of
Chriſt, had forfeited all the privileges they were invited to. Note, It is
not owing to God, that finners periſh, but to themſelves. Thus, when
Iſrael of old was within fight of Canaan, the land of promiſe was ready,
the milk and honey ready, but their unbelief and murmuring, and con-
tempt of that pleaſant land, ſhut them out, and their carcaſes were left
to periſh in the wilderneſs; and theſe things happened to them for enſam.
ples. See 1 Cor. 10. II. Heb. 3. 16.—4. 1.
2. The commiſſion he gave to the ſervants, to invite other
#.
try-people have their farms to look after, about which there is always | The inhabitants of the city (v. 7.) had refuſed ; Go to the high-ways
ſomething or other to do ; the town’s people muſt tend their ſhops, and
be conſtant upon the exchange; they muſt buy, and ſell, and get gain.
It is true, that both farmers and merchants muſt be diligent in their bu-
fineſs, but not ſo as to keep them from making religion their main buſi-
neſs. Licitis perimus omnes—Theſe lawful things undo us, when they are
unlawfully managed ; when we are ſo careful and troubled about onany
things, as to neglect the one thing needful. Obſerve, Both the city and
the country have their temptations, the merchandiſe in the one, and the
farms in the other; ſo that, whatever we have of the world in our hands, our
care muſt be to keep it out of ourhearts, leſłitcome between us and Chriſt.
Vol. IV. No. 77, --
|| then ; into the way of the Gentiles, which at firſt they were to decline,
| ch. 10. 5.
Thus by the fall of the Jews ſalvation is come to the Gen-
tiles, Rom. I 1. 11, 12. Eph. 3. 8. Note, Chriſt will have a kingdom
| in the world, though many rejećt the grace, and refift the power, of that
| kingdom. Though Iſrael be not gathered, he will *#.
The offer
of Chriſt and ſalvation to the Gentiles, was, (1.) Unlooked for and un-
expected ; ſuch a ſurpriſe as it would be to wayfaring men upon the
| road to be net with an invitation to a wedding-feaſt. The Jews had
notice of the goſpel, long before, and expected the Meſſiah and his king-
dom; but to the Gentiles it was all new, what they had never heard of
3 B.
*
W
before, (A&ts 17. 19, 20.) and, conſequently, what they could not con-
ceive of as belonging to them. See Iſa. 65. 1, 2. (2.) It was univer-
ſal and undiſtinguiſhing ; Go, and bid as many as you find. The high-
ways are public places, and there Wiſdom cries, Prov. 1, 20. “Aſk
them that go by the way, aſk any body, (Job 21. 29.) high and low,
rich and poor, bond and free, young and old, Jew and Gentile; tell
them all, that they ſhall be welcome to goſpel-privileges upon goſpel- |
terms ; whoever will, let him come, without exception.”
3. The ſucceſs of this ſecond invitation; if ſome will not come,
others will ; (v. 10.) They gathered together all, as many as they found. ||
The ſervants obeyed their orders. Jonah was ſent into the highways,
but was ſo tender of the honour of his country, that he avoided the
errand ; but Chriſt’s apoſtles, though Jews, preferred the ſervice of
Chriſt before their reſpect to their nation ; and St. Paul, though ſor-
rowing for the Jews, yet magnifies his office as the apoſtle of the Gen-
tiles. They gathered together all. The deſign of the goſpel is. (1.) To
gather ſouls together; not the nation of the Jews only, but all the chil.
dren of God who were ſcattered abroad, (John 11, 52.) the other sheep
that were not of that ſold, John 10. 16. They were gathered into one
body, one family, one corporation. (2.) To gather them together to
the wedding-feaſt, to pay their reſpect to Chriſt, and to partake of the
privileges of the new covenant. Where the dole is, there will the poor
be gathered together. . * .
Now the gueſts that were gathered, were, [1..] A multitude, all, as
ºnany as they found; ſo many, that the gueſt-chamber was filled. The
Healed ones of the Jews were numbered, but thoſe of other nations were
without number, a very great multitude, Rev. 7. 9. See Iſa. 60. 4, 8.
[2.] A mixt multitude, both bad and good; ſome that before their con-
verſion were ſober and well-inclined, as the devout Greeks, (A&ts 17. 4.)
and Cornelius ; others that had run to an exceſs of riot, as the Corin-
thians ; (1 Cor. 6, 11.) Such were ſome ºf you ; or, ſome that after
their converſion proved bad, that turned not to the Lord with all their
heart, but feignedly ; others that were upright and fincere, and proved
of the right claſs. , Miniſters, in caſting the net of the goſpel, incloſe
both good fiſh and bad; but the Lord knows them that are his. -
, VI. The caſe of hypocrites, who are in the church, but not of it, who
have a name to live, but are not alive indeed, is repreſented by the guest
that had not on a wedding-garment ; one of the bad that were gathered
in: "Thoſe come ſhort of ſalvation by Chriſt, not only who refuſe to
take upon them the profeſſion of religion, but who are not ſound at heart
in that profeſſion. Concerning this hypocrite obſerve,
1. His diſcovery, how he was found out, v. 11.
'' (1.) The king came in to ſee the guests, to bid thoſe welcome who came
prepared, and to turn thoſe out who came otherwiſe. Note, The God
of heaven takes particular notice of thoſe who profeſs religion, and have
a place and a name in the viſible church. Our Lord Jeſus walks among
the golden candlesticks, and therefore knows their works. See Rev. 2, 1, 2.
Cant. 7. 12. Let this be a warning to us againſt hypocriſy, that diſ-
guiſes will ſhortly be ſtript off, and every man will appear in his own
Witneſs to it. - -
Obſerve, This hypocrite was never diſcovered to be without a wedding-
garment, till the king himſelf came in to ſee the guests. Note, It is God’s
prerogative to know who are ſound at heart in their profeſſion, and who
are not. We may be deceived in men, either one way or other ; but He
cannot. The day of judgment will be the great diſcovering day, when
all the gueſts will be preſented to the King; then he will ſeparate between
the precious and the vile, (ch. 25. 32.) the ſecrets of all hearts will then be
ºnade manifest, and we ſhall infallibly diſcern between the righteous and
the wicked, which now it is not eaſy to do. It concertis all the gueſts,
to prepare for the ſcrutiny, and to confider how they will paſs the piercing
eye of the heart-ſearching God. -
(2.) As ſoon as he came in, he preſently eſpied the hypocrite; He
Jaw there a man which had not on a wedding-garment ; though but one,
‘he ſoon had his eye upon him ; there is no hope of being hid in a crowd
from the arreſts of divine juſtice; he had not on a wedding garment; he
was not dreſſed as became a nuptial ſolemnity; he had not his beſt
clothes on. Note, Many come to the wedding-feaſt without a wedding-
garment. If the goſpel be the wedding-feaſt, then the wedding-garment
is a frame of heart, and a courſe of life agreeable to the goſpel and our
profeſſion of it, worthy of the vocation wherewith we are called, (Eph. 4.
1.) as becomes the goſpel of Christ, Phil. 1. 27. The righteouſneſs of
..ſaints, their real holineſs and ſanétification, and Chriſt made Righteouſneſs
to them, is the clean linen, Rev. 19. 6. This man was not naked, or in
colours; and an encouragement to us in our fincerity, that God is a
*
ST. MATTHEw, xxii. The Importance of the Wedding garment.
rags; ſome raiment he had, but not a wedding-garment. Thoſe, and
thoſe only, who put on the Lord Jeſus, that have a chriſtian temper of
mind, and are adorned with chriſtian graces, who live by faith in Chriſt,
and to whom he is all in all, have the wedding-garment. . . .
2. His trial; (v. 12.) and there we may obſerve, \ ,\ , , ,
(1.) How he was arraigned ; (v. 12.) Friend, how canest thou in
hither, not having a wedding-garment P A ſtartling queſtion to one that
was priding himſelf in the place he ſecurely poſſeſſed at the feaſt. Friend? .
That was a cutting word; a ſeeming friend, a pretended friend, a friend
in profeſſion, under manifold ties and obligations to be a friend. Note,
There are many in the church, who are falſe friends to Jeſus Chriſt, who
ſay that they love him, while their hearts are not with him. How camest
thou in thither 2 He does not chide the ſervants for letting him in ; (the
wedding-garment is an inward thing, miniſters muſt go according to that
which falls within their cognizance ;) but he checks his preſumption in
crowding in, when he knew that his heart was not upright; “How
durſt thou claim a ſhare in goſpel-benefits, when thou shadſt no regard
to goſpel-rules 2 What hast thou to do to declare my statutes 2" Pſ. 50.
16, 17. Such are ſpots in the feaſt, diſhonour the Bridegroom, affront
the company, and diſgrace themſelves; and therefore, How camest thou
in hither 2 Note, The day is coming, when hypocrites will be called to
an account for all their preſumptuous intruſion into goſpel-ordinances,
and uſurpation of goſpel-privileges. Who has required this at your hand?
Iſa. 1. 12. Deſpiſed ſabbaths and abuſed ſacraments maſt be reckoned
for, and judgment taken out upon an ačtion of waſte againſt all thofe
who received the grace of God in vain. “How cameft thou to the Lord’s
table, at ſuch a time, unhumbled and unſanétified ? What brought thee
to fit before God’s prophets, as his people do, when thy heart went after
thy covetouſneſs? How camest thou in 2 Not by the door, but ſome other
way, as a thief and a robber. It was a tortious entry, a poſſeſſion without
colour of a title.” Note, It is good for thoſe that have a place in the
church, often to put it to themſelves. “How came I in hither ? Have
I wedding-garment ** If we would thus judge ourſelves, we should not
be judged. . e - º
(2.) How he was convićted ; he was ſpeechleſs ; ; plud9%—he was
muzzled ; (ſo the word is uſed, 1 Cor. 9. 9.) the man ſtood mute, upon
his arraignment, being convićted and condemned by his own conſcience.
They who live within the church, and die without Chriſt, will not have
one word to ſay for themſelves in the judgment of the great day, they
will be without excuſe; ſhould they plead, We have eaten and drunken
in thy preſence, as they do, Luke 13. 26, that is to plead guilty; for
the crime they are charged with, is, thruſting themſelves into the pre-
ſence of Chriſt, and to his table, before they were called. They who
never heard a word of this wedding-feaſt, will have more to ſay for them-
felves ; their fin will be more excuſable, and their condemnation moré
tolerable, than theirs who came to the feaſt without the wedding-garment,
and ſo fin againſt the cleareſt light and deareſt love. , .
3. His ſentence; (v. 13.) Bind him hand andfoot, &c. . . . . . . .
1.) He is ordered to be pinioned, as condemned malefaétors are, to
be manacled and ſhackled. Thoſe that will not work and walk as they
ſhould, may expect to be bound hand and foot. There is a binding in
this world by the ſervants, the miniſters, whoſe ſuſpending of perſons
that walk diſorderly, to the ſcandal of religion, is called binding of them,
ch. 18. 18.” “Bind them up from partaking of ſpecial ordinances, and
the peculiar privileges of their church-memberſhip ; bind them over to
the righteous judgment of God.” In the day of judgment, hypocrites
will be bound ; the angels shall bind up theſe tares in bundlesſor the fire, ch.
13. 41. Damned finners are bound hand and foot by an irreverfible ſen-
tence; this fignifies the ſame with the fixing of the great gulf; they can
neither refift nor outrun their puniſhment. - * & . -
(2.) He is ordered to be carried off from the wedding-feaſt ; Take
him away. When the wickedneſs of hypocrites appears, they are to be
taken away from the communion of the faithful, to be cut off as withered
branches. This beſpeaks the puniſhment of loſs in the other world ;
they ſhall be taken away from the King, from the kingdom, from the
wedding-feaſt; Depart from me, ye curſed. It will aggravate their miſery,
that (like the unbelieving lord, 2 Kings 7. 2.) they shall.ſee all this plenty
with their eyes, but shall not taſte of it. Note, Thoſe that walk unworthy
of their chriſtianity, forfeit all the happineſs they preſumptuouſly laid
claim to, and complimented themſelves with a groundleſs expectation of.
(3.) He is ordered into a doleful dungeon ; Cast him into utter dark-
neſs. Our Saviour here inſenſibly ſlides out of this parable into that
which it intimates—the damnation of hypocrites in the other world.
Hell is utter darkneſs, it is darkneſs, out of heaven the land of light;
. . . . . . . ST, MATTHEw, XXII.
The Queſtion reſpećting Tribute.
Ör it is extreme darkneſs, darkneſs to the laſt degree, without the leaſt
ray or ſpark of light, of hope of it, like that of Egypt; darkneſs which
might he felt ; the blackneſs of darkneſs, as darkneſs itſelf, Job 10. 22. |
Note, Hypocrites go by the light of the goſpel itſelf down to utter
darkneſs ; aud hell will be hell indeed to ſuch, a condemnation more in-
tolerable ; there shall be weeping, and gnashing of teeth. This our Savi- |
our often uſes as part of the deſcription of hell-torments, which are here-
by repreſented, not ſo much by the miſery itſelf, as by the reſentment fin-
ners will have of it; there ſhall be weeping, an expreſſion of great for-
row and anguiſh ; not a guſh of tears, which gives preſent eaſe, but con-
ſtant weeping, which is conſtant torment; and the gnashing of teeth,
is an expreſſion of the greateſt rage and indignation; they will be like a
wild bull in a net, full of the fury of the Lord, Iſa. 51. 20.-8. 21, 22.
let us therefore hear and fear. - - - -
Lastly, The parable is concluded with that remarkable ſaying which
we had before, (ch. 20. 16.) Many are called, but few are choſen, v. 14.
Of the many that are called to the wedding-feaſt, if you ſet aſide all thoſe
as unchoſen, that make light of it, and avowedly prefer other things be-
före it; if then you ſet aſide all that make a profeſſion of religion, but
the temper of whoſe ſpirits and the tenor of whoſe converſation is a con-
ſtant contradićtion to it ; if you ſet aſide all the profane, and all the hypo-
critical, you will find that they are few, very few, that are choſen ; many
called to the wedding-feaſt, but few choſen to the wedding-garment, that
is, to ſalvation, by ſauctification of the Spirit. This is the strait gate, and
narrow way, which fewfind. -
15. Then went the Phariſees, and took counſel how
they might entangle him in his talk. 16. And they ſent
out unto him their diſciples, with the Herodians, ſaying,
Maſter, we know that thou art true, and teacheſt the way
of God in truth, neither careſt thou for any man; for
thou regardeſt not the perſon of men. 17, Tell us there-
fore, What thinkeſt thou ? Is it lawful to give tribute
unto Caeſar or not ? 18. But Jeſus perceived their wicked.
neſs, and ſaid, Why tempt ye me, ye hypocrites ? 19.
Shew me the tribute-money. And they brought unto
him a penny. 20. And he ſaith unto them, Whoſe is this
image and ſuperſcription ; 21. They ſay unto him Caeſar’s.
Then ſaith he unto them, Render therefore unto Caeſar,
the things which are Caeſar’s : and unto God, the things
that are God’s. 22. When they heard theſe words, they
marvelled, and left him, and went their way. -
It was not the leaſt grievous of the ſufferings of Chriſt, that he en-
dured the contradiction of ſºnners against himſelf, and had ſnares laid for
him by thoſe that ſought how to take him off with ſome pretence. In
theſe verſes, we have him attacked by the Phariſees and Herodians with
a queſtion about paying tribute to Caeſar. Obſerve, *
I. What the defign was, which they propoſed to themſelves; They
took counſel to entangle him in his talk. Hitherto, his rencounters had
been moſtly with the chief prieſts and the elders, men in authority, who
truſted more to their power than to their policy, ai.d examined him con-
cerning his commiſſion; (ch. 21. 23.) but now he is ſet upon from an-
other quarter; the Phariſees will try whether they can deal with him
by their learning in the law, and in caſuiſtical divinity, and they have a
tentamen novum—a new trial for him. Note, It is in vain for the beſt
and wifeſt of men to think that, by their ingenuity, or intereſt, c. in-
duſtry, or even by their innocence and integrity, they can eſcape the
hatred and ill-will of bad men, or ſcreen themſelves from the ſtriſe of
tongues. See how unwearied the enemies of Chriſt and his kingdom are,
in their oppoſition - - - -
1. They took counſel. It was foretold concerning him, that the rulers
would take counſel against him ; (Pſ. 2. 2.) and ſo perſecuted they the pro-
ºphets. Come and let us deviſe devices against Jeremiah. See Jer. 18, 18.—
20. 10. Note, The more there is of contrivance and conſultation about
fin, the worſe it is. There is a particular woe to them that deviſe iniquity,
Mic. 2. I. The more there is of the wicked wit in the coutrivance of a
ſin, the more there is of the wicked will in the commiſſion of it.
2. That which they aimed at, was, to entangle him in his talk. They
ſaw him free and bold in ſpeaking his mind, and hoped by that, if they
could bring him to ſome nice and tender point, to get an advantage
againſt him. It has been the old pračtice of Satan’s agents and emiſſaries,
to make a man an offender for a word, a word miſplaced, or míſtaken, or
miſunderſtood ; a word, though innocently deſigned, yet perverted by
ſtrained inuendos : thus they lay a ſnare for him that reproveth in the gate,
(Iſa. 29. 21.) and repreſent the greateſt teachers, as the greateſt trou-
blers, of Iſrael: thus the wicked plotteth against the just, Pſ, 37. 12, 13.
There are two ways by which the enemies of Chriſt might be re-
venged on him, and be rid of him ; either by law, or by force. By law
they could not do it, unleſs they could make him obnoxious to the civil
government ; for it was not lawful for them to put any man to death ;
(John 18. 31.) and the Roman powers were not apt to concern thern-
ſelves about questions of words, and names, and their law, A&ts 18. 14.
By force they could not do it, unleſs they could make him obnoxious
to the people, who were always the hands, whoever were the heads, in
ſuch ačts of violence, which they called the beating of the rebels; but
the people took Chriſt for a Prophet, and therefore his enemies could
not raiſe the mob againſt him. Now, (as the old ſerpent was from the
beginning more ſubtle than any beast of the field,) the deſign was, to bring
him into ſuch a dilemma, that he muſt make himſelf liable to the diſ-
pleaſure either of the Jewiſh multitude, or of the Roman magiſtrates;
let him take which fide of the queſtion he will, he ſhall run himſelf into
a premumire ; and ſo they will gain their point, and make his own
tongue to fall upon him. . . . . . * * -
II. The queſtion which they put to him, purſuant to this deſign,
v. 16, 17. Having deviſed this iniquity in ſecret, in a cloſe cabal, be-
hind the curtain, when,they went abroad without loſs of time they prac-
tiſed it. Obſerve, - • . . - -
1. The perſons they employed; they did not go themſelves, left the
deſign ſhould be ſuſpected, and Chriſt ſhould ſtand the more upon his
guard; but they ſent their diſciples, who would look leſs like tempters,
and more like learners. Note, Wicked men will never want wicked in-
ſtruments to be employed in carrying on their wicked counſels. Phari-
ſees have their diſciples at their beck, who will go on any errand for
them, and ſay as they ſay; and they have this in their eye, when they
are ſo induſtrious to make proſelytes. .
With them they ſent the Herodians, a party among the Jews, who
were for a cheerful and entire ſubjećtion to the Roman emperor, and to
Herod his deputy; and who made it their buſineſs, to reconcile people
to that government, and preſſed all to pay their tribute. Some think
that they were the colle&tors of the land-tax, as the publicans were of
the cuſtoms, and that they went, with the Phariſees to Chriſt, with this
blind upon their plot, that, while the Herodians demanded the tax, and
the Phariſees denied it, they were both willing to refer it to Chriſt, as a
proper Judge to decide the quarrel. Herod being obliged, by the char-
ter of the ſovereignty, to take care of the tribute, theſe Herodians, by
affiſting him in that, helped to endear him to his great friends at home.
The Phariſees, on the other hand, were zealous for the liberty of the
M
| Jews, and did what they could to make them impatient of the Roman
yoke. Now, if he ſhould countenance the paying of tribute, the Phari-
ſees would incenſe the people againſt him ; if he ſhould diſcountence or .
diſallow it, the Herodians would incenſe the government againſt him.
Note, ‘It is common for thoſe that oppoſe one another, to continue in an
oppoſition to Chriſt and his kingdom. Samſon’s foxes looked ſeveral
ways, but met in one firebrand. See Pſ, 83. 3, 5, 7, 8. If they are
unanimous in oppoſing, ſhould not we be ſo in maintaining, the intereſts
of the goſpel 2 - a. * - .
2. The preface, with which they were plauſibly to introduce the
queſtion; it was highly complimentary to our Saviour ; (v. 10.) Mas-
ter, we know that thou art true, and teachest the way of God in truth.
Note, It is a common thing for the moſt ſpiteful proječts to be covered
with the moſt ſpecious pretences. Had they come to Chriſt with the
moſt ſerious inquiry and the moſt fincere intention, they could not have
expreſſed themſelves better. Here is hatred covered with deceit, and a
wicked heart with burning lips; (Prov. 26. 23.) as Judas, who kiſſed,
and betrayed, as Joab, who kiſſed, and killed. - * *
Now, (1.) What they ſaid of Chriſt, was right, and, whether they
knew it or no, bleſſed be God, we fnow it. . . . -
[1..] That Jeſus Chriſt was a faithful Teacher; Thou art true, and
teachest the way of God in truth. For himſelf, he is true, the Amen, the
faithſºil Witneſs; he is the Truth itſelf. As for his doćtrine, the mat-
ter of his teaching was the way of God, the way that God requires us to
walk in, the way of duty, that leads to happineſs; that is the way of
God. The manner of it was in truth; he ſhewed people the right way,
the way of God ; and a faithful Teacher, that ſhould be ſure to let ||
the way in which they should go, He was a ſkilful Teacher, and knew
us know it. See Prov, 8, 6.9. This is the charaćter of a good teacher,
so preach the truth, the whole truth, and nothing but the truth, and not
to ſuppreſs, pervert or ſtretch, any truth, for favour or affection, hatred
or good-will, either out of a deſire to pleaſe, or a fear to offend, any man.
[2.] That he was a bold Reprover. In preaching, he cared not for
any : he valued no man’s frowns or ſmiles, he did not court, he did not
dread, either the great or the many, for he regarded not the perſon of
than. In his evangelical judgment, he did not know faces; that Lion
of the tribe of Judah, turned not away for any, (Prov. 30. 30.) turned
not a ſtep from the truth, nor from his work, for fear of the moſt for-
midable. He reproved with equity, (Iſa. 11. 4.) and never with par-
f : ğ) Though what they ſaid, was true for the matter of it, yet there
was nothing but flattery and treachery in the intention of it. They
called him Master, when they were contriving to treat him as the worſt
of malefactors; they pretended reſpect for him, when they intended miſ-
chief againſt him ; and they affronted his wiſdom as Man, much more
his omniſcience as God, of which he had ſo often given undeniable proofs,
when they imagined that they could impoſe upon him with theſe pre-
tences, and that he could not ſee through them. It is the groſſeſt atheiſm,
that is, the greateſt folly in the world, to think to put a cheat upon
Chriſt, who ſearches the heart, Rev. 2. 23. Thoſe that mock God,
do but deceive themſelves, Gal. 6. 7. -
3. The propoſal of the caſe ; What thinkest thou P As if they had
ſaid, “Many men are of many minds in this matter; it is a caſe which
relates to pračtice, and occurs daily ; let us have thy thoughts freely in
the matter, Is it lawful to give tribute to Caſar, or not P’’ This implies
a further queſtion ? Has Caeſar a right to demand it 2 The nation of the
Jews was lately, about a hundred years before this, conquered by the
Roman ſword, and ſo, as other nations, made ſubjećt to the Roman
yoke, and became a province of the empire; accordingly, toll, tribute,
and cuſtom, were demanded from them, and ſometimes poll-money. By
this it appeared that the ſceptre was departed from Judah ; (Gen. 49. 10.)
and therefore, if they had underſtood the figns of the times, they muſt
have concluded that Shiloh was come, and either that this was he, or they
muſt find out another more likely to be ſo.
Now the queſtion was, Whether it was lawful to pay theſe taxes vo-
luntarily, or, Whether they ſhould not inſiſt upon the ancient liberty of
their nation, and rather ſuffer themſelves to be diſtrained upon : The
ground of the doubt, was, that they were Abraham's ſeed, and ſhould not
by conſent be in bondage to any man, John 8.33. God had given them
a law, that they ſhould not ſet a ſtranger over them ; Did not that imply,
that they were not to yield any willing ſubjećtion to any prince, ſtate, or
potentate, that was not of their own nation and religion ? This was an
old miſtake, arifing from that pride and that haughty ſpirit, which bring
deſtruction and a fall. Jeremiah, in his time, though he ſpake in God’s
name, could not poſſibly beat them off it, nor perſuade them to ſubmit to
the king of Babylon; and their obſtinacy in that matter was then their
ruin : (Jer. 27. 12, 13.) and now again they ſtumbled at the ſame ſtone;
and it was the very thing which, in a few years after, brought a final de-f
{trućtion upon them by the Romans. They quite miſtook the ſenſe
both of the precept and of the privilege, and, under colour of God’s
word, contended with his providence, when they ſhould have kiſſed the
rod, and accepted the puniſhment of their iniquity.
way ſoever he reſolved it, to expoſe him to the fury either of the jealous
Jews, or of the jealous Romans ; they were ready to triumph, as Pharaoh
did over Iſrael, that the wilderneſs had ſhut him in, and his doćtrine would
be concluded either injurious to the rights of the church, or hurtful to
kings and provinces. •
III. The breaking of this ſhare by the wiſdom of our Lord Jeſus.
1. He diſcovered it; (v. 18.) He perceived their wickedneſs; for,
ſurely in vain is the net ſpread in the ſight of any bird, Prov. 1. 17. A
temptation perceived is half-conquered, for our greateſt danger lies from
ſnakes under the green graſs; and he ſaid, Why tempt ye me, ye hypocrites 2
TNote, Whatever vizard the hypocrite puts on, our Lord Jeſus ſees through
it; he perceives all the wickedneſs that is in the hearts of pretenders,
and can eaſily convićt them of it, and ſet it in order before them. He can- |
not be impoſed upon, as we often are, by flatteries and fair pretences. |
He that ſearches the heart, can call hypocrites by their own name, as |
Ahijah did the wife of Jeroboam, (1 Kings 14. 6.) Why feigneſ; thou thy- |
ST MATTHEw, XXII,
.ſelf to be another P Why tempt ye me, ye hypocrites 2 Note, Hypocrites }
|
The Queſtion reſpecting Tribute.
tempt Jeſus Chriſt; they try his knowledge, whether he can diſcover
them through their diſguiſes; they try his holineſs and truth, whether
he will allow of them in his church; but if they that of old tempted
| Chriſt, when he was but darkly revealed, were destroyed of ſerpents, of
how much ſorer punishment shall they be thought worthy, who tempt him
now in the midſt of goſpel-light and love I Thoſe that prefume to tempt
Chriſt, will certainly find him too hard for them, and that he is of more
piercing eyes than not to ſee, and more pure eyes than not to hate, the
diſguiſed wickedneſs of hypocrites, that dig deep to hide their counſel
from him.
2. He evaded it ; his convićting them of hypocriſy might have ſerved
for an anſwer: (ſuch captious malicious queſtions deſerve a reproof, not
a reply:) but our Lord Jeſus gave a full anſwer to their queſtion, and in-
troduced it by an argument ſufficient to ſupport it, ſo as to lay down a
rule for his church in this matter, and yet to avoid giving offence, and to
break the ſnare.
(1.) He forced them, ere they were aware, to confeſs Caeſar's autho-
rity over them, v. 19, 20. In dealing with thoſe that are captious, it is
good to give our reaſons, and, if poſſible, reaſons of confeſſed cogency,
before we give our reſolutions. Thus the evidence of truth may filence
gain-ſayers by ſurpriſe, while they only ſtood upon their guard againſt
the truth itſelf, not againſt the reaſon of it ; Shew me the tribute-money.
He had none of his own to convince them by ; it ſhould ſeem, he had
not ſo much as one piece of money about him, for, for our ſakes he
emptied himſelf, and became poor; be deſpiſed the wealth of this world,
and thereby taught us not to over-value it : ſilver and gold he had none;
why then ſhould we covet to load ourſelves with that thick clay ? The
Romans demanded their tribute in their own money, which was current
among the Jews at that time : that therefore is called the tribule-money;
he does not name what piece, but the tribute-money, to ſhew that he did
not mind things of that nature, nor concern himſelf about them ; his
heart was upon better things, the kingdom of God and the riches and
righteouſneſs thereof, and ours ſhould be ſo too. They preſently brought
him a penny, a Roman penny in filver, in value about ſeven pence half-
penny of our money, the moſt common piece then in uſe : it was ſtamped
with the emperor’s image and ſuperſcription, which was the warrant of,
the public faith for the value of the pieces ſo ſtamped; a method agreed
on by moſt nations, for the more eaſy circulation of money with ſatisfac-
tion. The coining of money has always been looked upon as a branch
of the prerogative, a flower of the crown, a royalty belonging to the
ſovereign powers; and the admitting of that as the good and lawful
money of a country, is an implicit ſubmiſſion to thoſe powers, and an
owning of them in money-matters. How happy is our conſtitution, and
how happy we, who live in a nation where, though the image and ſuper-
ſcription be the ſovereign’s, the property is the ſubjećts, under the
protećtion of the laws, and that what we have, we can call our own
Chriſt aſked them, Whoſe image is this 2 They owned it to be Caeſar’s,
and thereby convićted thoſe of falſehood, who ſaid, JWe were never in
bondage to any ; and confirmed what afterward they ſaid, We have no
king but Caeſar. It is a rule in the Jewiſh Talmud, that “he is the king
of the country, whoſe coin is current in the country.” Some think that
the ſuperſcription upon this coin, was, a memorandum of the conqueſt
of Judea by the Romans, anno poſt captain Judaiam—the year after that
event ; and that they admitted that too.
(2.) From thence he inferred the lawfulneſs of paying tribute to
| Caeſar ; (v. 21.) Rander therefore to Caeſar the things that are Caeſar’s s
However, by this queſtion they hoped to entangle Chriſt, and, which
not, “Give it him,” (as they expreſſed it, v. 17.) but “Render it;
Return,” or “Reſtore it; if Caeſar fill the purſes, let Caeſar command
them. It is too late now to diſpute paying tribute to Caeſar; for you
| are become a province of the empire, and, when once a relation is ad-
mitted, the duty of it muſt be performed. Render to all their due, and
| particularly tribute to whom tribute is due.” Now by this anſwer,
[1..] No offence was given. It was much to the honour of Chriſt and
his doćtrine, that he did not interpoſe as a Judge or a Divider in matters
of this nature, but left them as he found them, for his kingdom is not of
this world; and in this he hath given an example to his miniſters, who
| deal in ſacred things, not to meddle with diſputes about things ſecular,
not to wade far into controverſies relating to them, but to leave that to
thoſe whoſe proper buſineſs it is. Miniſters that would mind their bu-
fineſs, and pleaſe their Maſter, muſt not entangle themſelves in the affairs
of this life : they forfeit the guidance of God’s Spirit, and the convoy
of his providence, when they thus go out of their way. Chriſt diſcuſſes
not the emperor’s title, but enjoins a peaceable ſubječtion to the powers
!hat be. The government therefore had no reaſon to take offence at his
\ St. MATTHEw, XXII.
The Queſtion reſpe&ting Marriage.
determination, but to thank him, for it would ſtrengthen Caeſar’s in-
tereſt with the people, who held him for a Prophet; and yet ſuch was
the impudence of his proſecutors, that, though he had expreſsly charged
them to render to Caeſar the things that are Caeſar’s, they laid the dire&t
contrary in his indićtment, that he forbade to give tribute to Caeſar, Luke
23. 2. As to the people, the Phariſees could not accuſe him to them,
becauſe they themſelves had, before they were aware, yielded the pre-
miſes, and then it was too late to evade the concluſion. Note, Though
truth ſeeks not a fraudulent concealment, yet it ſometimes needs
a prudent management, to prevent the offence which may be taken
at 1?.
[2.] His adverſaries were reproved. Firſt, Some of them would
have had him made it unlawful to give tribute to Caeſar, that they might
have a pretence to ſave their money. Thus many excuſe themſelves
from that which they muſt do, by arguing whether they may do it or no.
Secondly, They all withheld from God his dues, and are reproved for
that : while they were vainly contending about their civil liberties, they
had loſt the life and power of religion, and needed to be put in mind of
their duty to God, with that to Caeſar.
[3.] His diſciples were inſtrućted, and ſtanding rules left to the
church. -
First, That the chriſtian religion is no enemy to civil government,
but a friend to it. Chriſt’s kingdom doth not claſh or interfere with
the kingdoms of the earth, in any thing that pertains to their juriſdic-
tion. By Chriſt kings reign.
Secondly, It is the duty of ſubjećts to render to magiſtrates that which,
according to the laws of their country, is their due. The higher powers,
being intruſted with the public welfare, the protećtion of the ſubjećt,
and the conſervation of the peace, are entitled, in confideration thereof,
to a juſt proportion of the public wealth, and the revenue of the nation.
For this cauſe, pay we tribute, becauſe they attend continually to this
very thing ; (Rom. 13. 6.) and it is doubtleſs a greater fin to cheat the
government than to cheat a private perſon. Though it is the conſtitu-
tion that determines what is Caeſar’s, yet, when that is determined, Chriſt ||
y
bids us render it to him ; ; my coat is my coat, by the law of man ; but
he is a thief, by the law of God, that takes it from me.
Thirdly, When we render to Caeſar the things that are Caeſar's, we
muſt remember withal to render to God the things that are God’s. If
our purſes be Caeſar’s our conſciences are God’s ; he hath ſaid, My ſon,
give me thy heart ; he muſt have the innermoſt and uppermoſt place
there; we muſt render to God that which is his due, out of our time
and out of our eſtates; from them he muſt have his ſhare as well as
Caeſar his ; and if Caeſar’s commands interfere with God’s, we must obey
God rather than men. g
Lastly, Obſerve how they were nonpluſſed by this anſwer; they mar- |
welled, and left him, and went their way, v. 22. They admired his ſagacity
in diſcovering and evading a ſnare which they thought ſo craftily laid.
Chriſt is, and will be, the Wonder, not only of his beloved friends, but
of his baffled enemies. One would think, they ſhouſd have marvelled
and followed him, marvelled, and ſubmitted to him ; no, they marvelled,
and left him. Note, There are many in whoſe eyes Chriſt is marvellous,
and yet not precious. They admire his wiſdom, but will not be guided
by it, his power, but will not ſubmit to it. They went their way, as
perſons aſhamed, and made an inglorious retreat. The ſtratagem being
defeated, they quitted the field. Note, There is nothing got by con-
tending with Chriſt. -
23. The ſame day came to him the Sadducees, which
ſay that there is no reſurrečtion, and aſked him, 24. Say-
ing, Maſter, Moſes ſaid, If a man die, having no children,
his brother ſhall marry his wife, and raiſe up ſeed unto his
brother. 25. Now there were with us ſeven brethren,
and the firſt, when he had married a wife, deceaſed, and,
having no iſſue, left his wife unto his brother. 26. Like-
wife the ſecond alſo, and the third, unto the ſeventh. 27.
And laſt of all the woman died alſo. 28. Therefore, in
the reſurreótion, whoſe wife ſhall ſhe be of the ſeven For
they all had her. 29. Jeſus anſwered and ſaid unto them,
Ye do err, not knowing the ſcriptures, nor the power of
God. 30. For in the reſurreótion they neither marry, nor
are given in marriage ; but are as the angels of God in ||Note, Diſcouraging providences ſhould not
Yol. IV. No. 77.
heaven. 31. But as touching the reſurrečtion of the
dead, have ye not read that which was ſpoken unto you
by God, ſaying, 32. I am the God of Abraham, and the
God of Iſaac, and the God of Jacob P. God is not the God
of the dead, but of the living. 33. And when the multi-
tude heard this, they were aſtoniſhed at his doćtrine. 4.
We have here Chriſt’s diſpute with the Sadducees concerning the re-
ſurrečtion ; it was the ſame day on which he was attacked by the Pha-
riſees about paying tribute. Satan was now more buſy than ever to
ruffle and diſturb him ; it was an hour of temptation, Rev. 3. 10. The
truth as it is in Jeſus will ſtill meet with contradićtion, in ſome branch
or other of it. Obſerve here, -
| I. The oppoſition which the Sadducees made to a very great truth of
religion ; they ſay, There is no reſurrection, as there are ſome fools who
ſay, There is no God. Theſe heretics were called Sadducees from one
Sadoc, a diſciple of Antigonus Sochaeus, who flouriſhed about two hun-
dred and eighty-four years before our Saviour’s birth. They lie under
heavy cenſures among the writers of their own nation, as men of baſe
and debauched converſations, which their principles led them to. They
were the feweſt in number of all the ſe&ts among the Jews, but gene-
rally perſons of ſome rank. As the Phariſees and Eſſenes ſeemed to
follow Plato and Pythagoras, ſo the Sadducees were much of the genius
of the Epicureans ; they denied the reſurreótion, they ſaid, There is no
future ſtate, no life after this ; that, when the body dies, the ſoul is an-
nihilated; and dies with it ; that there is no ſtate of rewards or puniſh-
ments in the other world; no judgment to come in heaven or hell.
They maintained, that, except God, there is no ſpirit, (A&ts 23. 8.)
nothing but matter and motion. They would not own the divine inſpi-
ration of the prophets, nor any revelation from heaven, but what God
himſelf ſpake upon mount Sinai. Now the doćtrine of Chriſt carried
that great truth of the reſurre&tion and a future ſtate, much farther than
it had yet been revealed, and therefore the Sadducees in a particular
manner ſet themſelves againſt it. The Phariſees and Sadducees were
contrary to each other, and yet confederates againſt Chriſt. Chriſt’s
goſpel hath always ſuffered between ſuperſtitious ceremonious hypocrites
and bigots on the one hand, and profane deiſts and infidels on the other.
The former abuſing, the latter deſpiſing, the form of godlineſs, but both
denying the power of it.
II. The objećtion they made againſt the truth, which was taken from
a ſuppoſed caſe of a woman that had ſeven huſbands ſucceſſively; now
they take it for granted, that, if there be a reſurreótion, it muſt be a re-
turn to ſuch a ſtate as this we are now in, and to the ſame circumſtances,
like the imaginary Platonic year; and if ſo, it is an invincible abſurdity
for this woman in the future ſtate to have ſeven-huſbands, or elſe an in-
ſuperable difficulty, which of them ſhould have her; he whom ſhe had
firſt, or he whom ſhe had laſt, or he whom ſhe loved beſt, or he whom:
ſhe lived longeſt with.
1. They ſuggeſt the law of Moſes in this matter, (v. 24.) that the
next of kin ſhould marry the widow of him that died childleſs ; (IDeut.
25, 5.) we have it pračtiſed Ruth 4. 5. It was a political law, founded
in the particular conſtitution of the Jewiſh commonwealth, to preſerve
the diſtinétion of families and inheritances, of both which there was ſpe-
cial care taken in that government. - t
2. They put a caſe upon this ſtatute, which, whether it were a caſe
in fact or only a moot caſe, is not at all material; if it had not really oc-
curred, yet poſſibly it might. It was of ſeven brothers, who married
the ſame woman, v. 25.27. Now this caſe ſuppoſes, -
(1.) The deſolations that death ſometimes makes in families when it
comes with commiſſion ; how it often ſweeps away a whole fraternity in
a little time : ſeldom (as the caſe is put) according to ſeniority; (the
land of darkneſs is without any order,) but heaps upon heaps ; it dimi-
niſhes families that had multiplied greatly, Pſ. 107. 38, 39. When there
were ſeven brothers grown up to man’s eſtate, there was a family very
likely to be built up ; and yet this numerous family leaves neither ſon nor
i nephew, nor any remaining in their dwellings, Job 18. 19. Well may we
. ſay then, Except the Lord build the houſe, they labour in vain, that build
it.. Let none be ſure of the advancement and perpetuity of their names
and families; unleſs they could make a covenant of peace with death, or be
at an agreement with the grave. ' -
(2.) The obedience of theſe ſeven brothers to the law, though they
had a power of refuſal under the penalty of a reproach, Deut. 25, 7.
keep us from doing our duty;
3 C. *
ST, MATTHEw, XXII,
becauſe we muſt be governed by the rule, not by the event. The ſeventh;
who ventured laſt to marry the widow, (many a one would ſay,) was a
bold. man. I would ſay, if he did it purely in obedience to God, he was
a good man, and one that made conſcience of his duty. -
But, last of all, the woman died alſo. Note, Survivorſhip is but a re-
prieve; they that live long, and bury their relations and neighbours one
after another, do not thereby acquire an immortality; no, their day will
come to fall. Death’s bitter cup goes round, and, ſooner or later, we
muſt all pledge in it, Jer. 25, 26. . . . -
3. They propoſe a doubt upon this caſe; (v. 28.) “ In the reſurrec-
tion, whoſe wife shall, she be of the ſeven P You cannot tell whoſe ; and
therefore we muſt conclude there is no reſurrection.” The Phariſees,
who profeſſed to believe a reſurre&tion, had very groſs and carnal no-
tions concerning it, and concerning the future ſtate ; expecting to find
there, as the Turks in their paradiſe, the delights and pleaſures of the
animal life, which perhaps drove the Sadducees to deny the thing itſelf;
for nothing gives greater advantage to atheiſm and infidelity than the
carnality of thoſe that make religion, either in its profeſſions or in its
proſpects, a ſervant to their ſenſual appetites and ſecular intereſts; while
, thoſe that are erroneous, deny the truth, thoſe that are ſuperſtitious, be-
tray it to them. Now they, in this objećtion, went upon the Phariſees’
hypotheſis. Note, It is not ſtrange that carnal minds have very falſe
notions of ſpiritual and eternal things. The natural man receiveth
not theſe, things, for they areJoolishm'ſ to him, 1 Cor. 2. 14, Let truth
be ſet in a clear light, and then it appears in its full ſtrength.
III. Chriſt’s anſwer to this objećtion ; by reproving their ignorance,
and rectifying their miſtake, he ſhews the obječtion to be fallacious and
unconcluding. -
1. He reproves their ignorance ; (v. 28.) Te do err. Note, Thoſe
do greatly err, in the judgment of Chriſt, who deny the reſurre&tion and
a future ſtate. Here, Chriſt reproves with the meekneſs of wiſdom, and
is not ſo ſharp upon them (whatever was the reaſon) as ſometimes he
was upon the chief prieſts and elders; ?e do err, not knowing. Note,
Ignorance is the cauſe of error; thoſe that are in the dark, miſs their
way. The patrons of error do therefore refift the light, and do what
they can to take away the key of knowledge ; Te do err in this matter,
not knowing. Note, Ignorance is the cauſe of error about the reſurrec-
tion and the future ſtate. H hat it is in its particular inſtances, the
wiſeſt and beſt know not ; it doth not yet appear what we ſhall be, it is
a glory that is to be revealed : when we ſpeak of the ſlate of ſeparate
ſouls, the reſurrection of the body, and of eternal happineſs and miſery,
we are ſoon at a loſs ; we cannot order our ſpeech, by reaſon of darkneſs,
but that it is, is a thing about which we are not left in the dark; bleſſed
be God, we are not ; and thoſe who deny it, are guilty of a willing and
affected ignorance. It ſeems, there were ſome Sadducees, ſome ſuch
monſters, among profeſſing chriſtians, ſome among you, that ſay, There is
no reſurrection of the dead; (1 Cor. 15.12.) and ſome that did in effe&t
deny it, by turning it into an allegory, ſaying, The reſurrection is past
already. Now obſerve, - - * -
(1.) They know not the power of God; which would lead men to infer,
that there may be a reſurrečtion, and a future ſtate. Note, The igno-
rance, diſbelief, or weak belief, of God’s power, is at the bottom of many
errors, particularly their’s who deny the reſurre&tion. When we are
told of the ſoul’s exiſtence and agency in a ſtate of ſeparation from the
body, and eſpecially that a dead body, which has lain many ages in the
grave, and is turned into common and undiſtinguiſhed duſt, that this ſhall
be raiſed the ſame body that it was, and live, move, and ačt, again ; we
are ready to ſay, How can thºſe things be * Nature allows it for a maxim,
A privatione ad habitum non datur, regrºſſus—The habits attaching to a
state of existence, vanish irrecoverably with the state itſelf. If a man die,
fhall he live again 2 And vain men, becauſe they cannot comprehend the
way of it, queſtion the truth of it; whereas, if we firmly believe in God
the Father Almighty, that nothing, is impoſſible with God, all theſe dif-
ficulties vaniſh. This therefore we muſt faſten upon, in the firſt place,
that God is omnipotent, and can do what he will; and then no room is
left for doubting but that he will do what he has promiſed ; and if ſo,
why should it be thought a thing incredible with you, that God should raiſe
the dead P A&ts 26.8. His power far exceeds the power of nature.
(2.) They know not the ſcriptures, which decidedly affirm that there
ſhall be a reſurre&tion and a future ſtate. The power of God, determined
and engaged by his promiſe, is the foundation for faith to build upon.
Now the ſcriptures ſpeak plainly, that the ſoul is immortal, and there is
another life after this ; it is the ſcope both of the law and of the pro-
phets, that there shall be a reſurrection of the dead, both of the just and of
|
The Reſurreótion aſſerted.
the unjust, A&ts 24, 14, 15. Job knew it, (Job 19, 26.) Ezekiel fore.
ſaw it, (Ezek. 37.) and Daniel plainly foretold it, Dan. 12. 2. Chriſt
roſe again according to the ſcriptures ; (1 Cor. 15. 3.) and ſo ſhall we,
Thoſe therefore who deny it, either have not converſed with the ſcrip-
tures, or do not believe them, or do not take the true ſenſe and meaning
of them. . Note, Ignorance of the ſcripture is the riſe' of abundance of
miſchief. - - -
2. He reëtifies their miſtake, and (v. 30.) correóts thoſe groſs
ideas which they had of the reſurre&tion and a future ſtate, and fixes
theſe doćtrines upon a true and laſting baſis. Concerning that ſtate,
obſerve,
(1.). It is not like the ſtate we are now in upon earth; They neither
marry, nor are given in marriage. In our preſent ſtate, marriage is ne-
ceſſary ; it was inſtituted in innocency ; whatever intermiſſion or neglect
there has been of other inftitutions, this was neyer laid aſide, nor will be
to the end of time. In the old world, they were marrying, and giving
in marriage; the Jews in Babylon, when cut off from other ordinances,
yet were bid to take them wives, Jer. 29. 6. All civilized nations have
had a ſenſe of the obligation of the marriage-covenant; and it is re-
quiſite for the gratifying of the deſires, and recruiting the deficiencies,
of the human nature. But, in the reſurre&tion, there is no occaſion for
marriage; whether in glorified bodies there will be any diſtinétion of
ſexes ſome too curiouſly diſpute; (the ancients are divided in their opi-
nions about it ;) but whether there will be a diſtinétion or no, it is cer.
tain that there will be no conjunction; where God will be all in all, there
needs no other mect-help ; the body will be ſpiritual, and there will be in
it no carnal defires to be gratified: when the myſtical body is completed,
there will be no further occaſion to ſeek a godly ſeed, which was one end
of the inſtitution of marriage, Mal. 2. 15. In heaven there will be no
decay of the individuals, and therefore no eating and drinking.; no decay
of the ſpecies, and therefore no marrying ; where there shall be no more
deaths, (Rev. 21. 4.) there needs be no more births. The married ſtate
is a compoſition of joys and cares ; thoſe that enter upon it, are taught
to look upon it as ſubjećt to changes, richer and poorer, ſickneſs and
health ; and therefore it is fit for this mixed, changing world; but as in
hell, where there is no joy, the voice of the bridegroom and the voice of
the bride ſhall be heard no more at all, ſo in heaven, where there is all
joy, and no care or pain or trouble, there will be no marrying. The
joys of that ſtate are pure and ſpiritual, and ariſe from the marriage of
all of them to the Lamb, not of any of them to one another. -
(2.) It is like the ſtate angels are now in, in heaven; They are as the
angels of God in heaven ; they are ſo, that is, undoubtedly they ſhall be
ſo. They are ſo already in Chriſt their Head, who has made them ſit
with him in heavenly places, Eph. 2. 6. The ſpirits of juſt men already
made perfect, are of the ſame corporation with the innumerable company
of angels, Heb. 12. 22, 23. Man in his creation was made a little lower
than the angels ; (Pſ. 8. 5.) but in his complete redemption and renova-
tion will be as the angels; pure and ſpiritual as the angels, knowing and
loving as thoſe bleſſed ſeraphim, ever praiſing God like them and with
them. The bodies of the ſaints ſhall be raiſed incorruptible and glorious,
like the uncompounded vehicles of thoſe pure and holy ſpirits, (1 Cor.
15. 42, &c.) ſwift and ſtrong, like them. We ſhould therefore defire
and endeavour to do the will of God, now as the angels do it in heaven,
becauſe we hope ſhortly to be like the angel’s, who always behold our .
Father’s face. He ſaith nothing of the ſtate of the wicked in the reſur-
rečtion; but, by conſequence, they ſhall be like the devils, whoſe luſts
they have done. -
IV. Chriſt’s argument to confirm this great truth of the reſurre&tion
and a future ſlate ; the matters being of great concern, he did not think
it enough (as in ſome other diſputes) to diſcover the fallacy and ſophiſ-
try of the objections, but backed the truth with a ſolid argument ; for
Chriſt brings forth judgment to truth as well as vićtory, and enables his
followers to give a reaſon of the hope that is in them. Now obſerve,
1. Whence he fetched his argument—from the ſcripture ; that is the
great magazine or armory whence we may be furniſhed with ſpiritual
weapons, offenſive and defenſive. It is written, is Goliath's ſword. Have
ye not read that which was ſpoken to you by God 2 Note, (1.) What the
ſcripture ſpeaks, God ſpeaks. (2.) What was ſpoken to Moſes, was
ſpoken to us; it was ſpoken and written for our learning. (3.) It con-
cerns us to read and hear what God hath ſpoken, becauſe it is ſpoken to
us. It was ſpoken to you Jews in the firſt place, for to them were com-
jmitted the oracles of God. The argument is fetched from the books of
Moſes, becauſe the Sadducees received them only, as ſome think, or,
however, them chiefly, for canonical ſcriptures; Chriſt therefore fetched
=e ST, MATTHEw, XXII.
The Subſtance of the Commandments.
- &
his proof from the moſt indiſputable fountain. The latter prophets:
have more expreſs proofs of a future ſtate. than the law of Moſes
has ; for though-the law of Moſes ſuppoſes the immortality of the
foul and a future ſtate, as principles of what is called, natural religion,
yet no expreſs, revelation of it is made by the law of Moſes. ; becauſe ſo
much of that law was peculiar to that people, and was therefore guarded
as municipal laws uſed to be with temporal promiſes and threatenings,
and the more expreſs revelation of a future ſtate was reſerved for the
latter days ; but our Saviour finds a very ſolid argument for the reſur-
rečtion, even in the writings of Moſes. Much ſcripture-treaſure lies
under ground, that muſt be digged for. -
2. What his argument was; (v. 32.) I am the God of Abraham.
This was not an expreſs proof, totidem verbis—in Jö many words; and
yet it was really a concluſive argument. Conſequences from ſcripture,
if rightly deduced, muſt be received as ſcripture ; for it was written for
thoſe that have the uſe of reaſon.
Now the drift of the argument is to prove, -
(A.). That there is a future ſtate, another life after this, in which the
righteous ſhall be truly and conſtantly happy. This is proved from
what God ſaid ; I am the God of Abraham.
[1..] For God to be any one’s God, ſuppoſes ſome very extraordinary
privilege and happineſs; unleſs we know fully what God is, we could
not conprehend the riches of that word, I will be to thee a God, that is,
a Benefactor like myſelf. The God of Iſrael is a God to Iſrael, (1 Chron.
17, 24.) a ſpiritual Benefactor; for he is the Father of ſpirits, and ||
bleſſeth with ſpiritual bleſfings : it is to be an all-ſufficient Benefactor, a
God that is enough, a complete Good, and an eternal Benefactor; for
he is himſelf an everlaſting God, and will be to thoſe that are in cove-
nant with him an everlaſting Good. This great word God had often
ſaid to Abraham, Iſaac, and Jacob ; and it was intended as a recompenſe
for their ſingular faith and obedience, in quitting their country at God's
call. The Jews had a profound veneration for thoſe three patriarchs,
and would extend the promiſe God made them to the uttermoſt.
[2] It is manifeſt that theſe good men had no ſuch extraordinary
happineſs in this life, as might look any thing like the accompliſhment
of ſo great a word as that. They were ſtrangers in the land of promiſe,
wandering, pinched with famine ; they had not a foot of ground of their
own but a burying-place, which dire&ted them to look for ſomething be-
yond this life. In preſent enjoyments they came far ſhort of their neigh-
bours that were ſtrangers to this covenant. What was there in this
world to diſtinguiſh them and the heirs of their faith from other people,
any whit proportionable to the dignity and diſtinétion of this covenant :
If no happineſs had been reſerved for theſe great and good men on the
other ſide death, that melancholy word of poor Jacob’s, when he was
old, (Gen. 47. 9.) Few and evil have the days of the years of my life
been, would have been an eternal reproach to the wiſdom, goodneſs, and
faithfulneſs, of that God who had ſo often called himſelf the God of Jacob.
[3.] Therefore there muſt certainly be a future ſtate, in which, as
God will ever live to be eternally rewarding, ſo Abraham, Iſaac, and Ja-
cob, will ever live to be eternally rewarded. That of the apoſtle, (Heb.
il. 16.) is a key to this argument, where, when he had been ſpeaking
of the faith, and obedience of the patriarchs in the land of their pilgri.
mage, he adds, Therefore God is not ashamed to be called their God; 'be-
cauſe he has provided for them a city, a heavenly city; implying, that if
he had not provided ſo well for them in the other worlá, confidering
how they ſped in this, he would have been aſhamed to have called him.
ſelf their God; but now he is not, having done that for them which an-
ſwers it in its true intent and full extent. 4.
, (2) That the foul is immortal, and the body ſhall riſe again, to be
united ; if the former point be gained, theſe will follow ; but they are
likewiſe proved by confidering the time when God ſpake this; it was to
Moſes at the buſh, long after Abraham, Iſaac, and Jacob, were dead and
buried ; and yet God faith, not, “I was,” or “ have been,” but, I am,
the God Q/ Abraham. Now God is not the God of the dead, but of the li-
ving. He is a living God, and communicates vital influences to thoſe
to whom he is a God. If, wheti Abraham died, there had been an end
of him, there had been an end likewiſe of God’s relation to him as his
God ; but at that time, when God fpake to Moſes, he was the God of
Abraham, and therefore Abraham muſt be then alive ; which proves the
immortality of the foul in a ſtate of bliſs ; and that, by conſequence, in-
fers the reſurrečtion of the body ; for there is ſuch an inclination in the
human ſoul to its body, as would make a final and eternal ſeparation in-
conſiſtent with the bliſs of thoſe that have God for their God. The Sad-
- dices.
ducees' motion was, that the union between body and ſoul is ſo cloſe, that,
~.
when the body dies, the ſoul dies with it. Now, upon the ſame hypotheſis,
if the ſoul lives, as it certainly does, the body muſt ſome time or other live
with it. And befides, the Lord is for the body, it is an eſſential part of
the man; there is a covenant with the duſt, which will be remembered;
otherwiſe the man would not be happy. The charge which the dying
patriarchs gave concerning their bones, and that in faith, was an evidence
that they had ſome expectation of the reſurre&tion of their bodies. But
this doćtrine was reſerved for a more full revelation after the reſurrect.
tion of Chriſt, who was the firſt fruits of them that ſlept. ! • -
Lastly, We have the iſſue of this diſpute. The Sadducees were put
to ſilence, (v. 34.) and ſo put to ſhame. They thought by their ſubu.
tlety to put Chriſt to ſhame, when they were preparing ſhame for them.
ſelves. But the multitude were astonished at his doctrine; v. 33. 1.
Becauſe it was new to them. See to what a ſad paſs the expoſition of
ſcripture was come among them, when people were aſtoniſhed at it as a
miracle, to hear the fundamental promiſe applied to this great truth;
they had ſorry Scribes, or this had been no news to them: 2. Becauſe
it had ſomething in it very good and great. Truth often ſhews the
brighter, and is the more admired, for its being oppoſed. Obſerve,
Many gainſayers are ſilenced, and many hearers aſtoniſhed, without being
ſavingly converted; yet even in the filence and aſtoniſhment of unſanc-
tified ſouls God magnifies his law, magnifies his goſpel, and makes both
honourable. º -
34. But when the Phariſees had heard that he had put .
the Sadducees to ſilence, they were gathered together.
35. Then one of them, which was a lawyer, aſked him a
queſtion, tempting him, and ſaying, 36. Maſter, which
is the great commandment in the law # 37. Jeſus ſaid
unto him, Thou ſhalt love the Lord thy God with all thy
heart, and with all thy ſoul, and with all thy mind. 38.
This is the firſt and great commandment, 39. And the
ſecond is like unto it, Thou ſhalt love thy neighbour as
thyſelf. 40. On theſe two commandments hang all the
law and the prophets. -
Here is a diſcourſe which Chriſt had with a Phariſee-lawyer, about
the great commandment of the law. Obſerve, -
I. The combination of the Phariſees againſt Chriſt, v. 34. They
heard that he had put the Sadducees to ſilence, had ſtopped their mouths,
though their underſtandings were not opened; and they were gathered
together, not to return him the thanks of their party, as they ought to
have done, for his effectual aſſerting and confirming of the truth againſt
the Sadducees, the common enemies of their religion, but to tempt him,
in hopes to get the reputation of puzzling him who had puzzled the
Sadducees. They were more vexed that Chriſt was honoured, than
pleaſed that the Sadducees were filenced ; being more concerned for
their own tyranny and traditions, which Chriſt oppoſed, than for the
dočtrine of the reſurre&tion and a future ſtate, which the Sadducees op-
poſed. Note, It is an inſtance of Phariſaical envy and malice, to be diſ-
pleaſed at the maintaining of a confeſſed truth, when it is doue by thoſe
we do not like ; to ſacrifice a public good to private piques and preju-
Bleſſed Paul was otherwiſe minded, Phil. 1. 18. k
II. The lawyer's queſtion, which he put to Chriſt. The lawyers
were ſtudents in, and teachers of, the law of Moſes as the Scribes were ;
but ſome think that in this they differed, that they dealt more in prac-
tical queſtions than the Scribes; they ſtudied and profeſſed caſuiſtical
divinity. This lawyer qſked him a question, tempting him ; not with any
deſign to enſnare him, as appears by St. Mark’s relation of the ſtory,
where we find that this was he to whom Chriſt ſaid, Thou art not far
from the kingdom of God, Mark 12. 34. but only to ſee what he would
ſay, and to draw on diſcourſe with him, to ſatisfy his own and his friends’
curioſity, -
1. The queſtion was, Master, which is the great commandment ºf the
law P A needleſs queſtion, when all the things of God’s law are great
things, (Hoſ. 8.. i2.) and the wiſdom from above is without partiality,
partiality in the law, (Mal. 2.9.) and hath reſpect to them all. Yet
it is true, there are ſome commands that are the principles of the oracles
of God, more extenſive and incluſive than others. Our Saviour ſpeaks
of the weightier matters of the law, ch. 23. 23. - -
2. The deſign was to try him, or tempt him ; to try, not ſo much his
knowledge as his judgment. . It was a queſtion diſputed among the
--
critics in the law. Some would have the law of circumciſion to be the
great commandment, others the law of the ſabbath, others the law of ſa-
crifices, according as they ſeverally ſtood affected, and ſpent their zeal;
now they would try what Chriſt ſaid to this queſtion, hoping to incenſe
the people againſt him, if he ſhould not anſwer according to the vulgar
epinion ; and if he ſhould magnify one commandment, they would refle&t.
on him as vilifying the reſt. The queſtion was harmleſs enough, and it
appears by comparing Luke 10. 27, 28, that it was an adjudged point
among the lawyers, that the love of God and our neighbour is the great
commandment, and the ſum of all the reſt, and Chriſt had there approved
it ; ſo that the putting of it to him here, ſeems rather a ſcornful deſign
to catechiſe him as a child, than a ſpiteful defign to diſpute with him as
an adverſary.
III. Chriſt’s anſwer to this queſtion. ; it is well for us that ſuch a
queſtion was aſked him, that we might have his anſwer. It is no dif-
paragement to great men to anſwer plain queſtions. Now Chriſt re-
commends to us thoſe as the great commandments, not which are ſo ex-
cluſive of others, but which are therefore great incluſive of others. Obſerve,
1. Which, theſe great commandments are ; (v. 37.89.) not the ju-
dicial laws, thoſe could not be the greateſt, now that the people of the
Jews, to whom they pertained, were ſo little; not the ceremonial laws,
thoſe could not be the greateſt, now that they were waxen old, and were
ready to vaniſh away; nor any particular moral precept; but the love
of God and our neighbour, which are the ſpring and foundation of all
the reſt, which (theſe being ſuppoſed) will follow of courſe.
(1.) All the law is fulfilled in one word, and that is, love. See Rom.
13. 10. , All obedience begins in the affections, and nothing in religion
is done right, that is not done there firſt. Love is the leading affection,
which gives law, and gives ground, to the reſt; and therefore that, as
the main fort, is to be firſt ſecured and garriſoned for God. Man is a
creature cut out for love ; thus therefore is the law written in the heart,
that it is a law of love. Love is a ſhort and foreet word; and if that be
the fulfilling of the law, ſurely the yoke of the command is very eaſy.
Love is the reſt and ſatisfaction of the ſoul; if we walk in this good old
way, we ſhall find reſt. y
(2.) The love of God is the firſt and great commandment of all, and the
fummary of all the commands of the firſt table. The proper ačt of love
- being complacency, good is the proper obječt of it. Now God, being
good infinitely, originally, and eternally, is to be loved in the firſt place,
and nothing loved beſide him, but what is loved for him. Love is the
firſt and great thing that God demands from us, and therefore the firſt
and great thing that we ſhould devote to him. -
Now here we are direéted, -
. [1] To love God as our’s ; Thou shalt love the Lord thy God as
thine. The firſt commandment is, Thou shalt have no other Gº ;, which
implies that we muſt have him for our God, and that will engage our
love to him. Thoſe that made the ſun and moon their gods, loved them,
Jer: 8. 2. Judges 18. 24. To love God as our's is to lové him becauſe
he is our’s, our Creator, Owner, and Ruler, and to condućt ourſelves to
him as our’s, with obedience to him, and dependence on him. We muſt
love God as reconciled to us, and made our's by covenant; that is, the
foundation of this, Thy God.
[*] To lºve him with all our heart, and ſoul, and mind. Some make
theſe to ſignify one and the ſame thing, to love him with all our powers,
others diſtinguiſh them; the heart, ſoul, and mind, are the will; affec-
.. tions, and underſtanding ; or the vital, ſenſitive, and intelle&tual, facul-
tleS.
tongue only, as their’s is, who ſay they love him, but their hearts are not
with him. It muſt be a ſtrong love, we muſt love him in the moſt in.
tenſe degree 3 as we muſt praiſe him, ſo we muſt love him, with all that
is within us, Pſ. 103.1. It muſt be a fingular and ſuperlative love, we
muſt love him more than any thing elſe; this way the ſtream of out af.
feetions muſt entirely run. The heart muſt be united to love God, in
9PPoſition to a divided heart. All our love is too little to beſtow upon
him, and therefore all the powers of the ſoul muſt be engaged for him,
and carried out toward him. This is the first and great commandment ;
fºr obedience to this is the ſpring of obedience to all the reſt ; which is
then only acceptable, when it flows from love. -
(3.) To love our neighbour as ourſelves is theJęcond great command-
*pent ; (v. 89.) It is like unto that first ; it is incluſive of all the pre-
cepts of the ſecond table, as that is of the firſt. It is like it, for it is
founded upon it, and flows from it ; and a right love to our brother
whom we have ſeen, is both an inſtance and an evidence of our love to
God, whom we have not ſten, I John 4.20, -
ST. MATTHEw, XXII.
faileth.
Our love of God muſt be a ſincere love, and not in word and ||
| David.
The Phariſees filenced.
[1..] It is implied, that we do, and ſhould, love ourſelves. There is a
ſelf-love which is corrupt, and the root of the greateſt fins, and it muſt
be put off and mortified: but there is a ſelf-love which is natural, and
the rule of the greateſt duty, and it muſt be preſerved and ſanétified. We
muſt love ourſelves, that is, we muſt have a due regard to the dignity of
our own natures, and a due concern for the welfare of our own ſouls and
bodies. - - -
[2.] It is preſcribed, that we love our neighbour as ourſelves. We
| muſt honour and eſteem all men, and muſt wrong and injure none; muſt
have a good-will to all, and good wiſhes for all, and, as we have oppor-
tunity, muſt do good to all. We muſt love our neighbour as ourſelves,
as truly and fincerely as we love ourſelves, and in the ſame inſtances; nay,
in many caſes we muſt deny ourſelves for the good of our neighbour, and
muſt make ourſelves ſervants, to the true welfare of others, and be
willing to ſpend and be ſpent for them, to lay down our lives for the
brethren. •
2. Obſerve what the weight and greatneſs of theſe commandments is ;
(v. 40.) On theſe two commandments hang all the law and the prophets;
that is, This is the ſum and ſubſtance of all thoſe precepts relating to
pračtical religion, which were written in men’s hearts by nature, re-
vived by Moſes, and backed and enforced by the preaching and writing
of the prophets. All hang upon the law of love; take away this, and
all falls to the ground, and comes to nothing. Rituals and ceremonials
muſt give way to theſe, as muſt all ſpiritual gifts, for love is the more,
excellent way. This is the ſpirit of the law, which animates it, the
cement of the law, which joins it ; it is the root and ſpring of all other
duties, the compendium of the whole Bible, not only of the law and the
prophets, but of the goſpel too, only ſuppoſing this love to be the fruit
of faith, and that we love God in Chriſt, and our neighbour for his ſake.
All hangs on theſe two commandments, as the effect doth both on its
efficient and on its final cauſe; for the fulfilling of the law is love, (Rom.
13. 10.) and the end of the law is love, 1 Tim. 1. 5. The law of love is
the nail, is the nail in the ſure place, faſtened by the maſters of affèmblies,
(Eccl. 12. 11.) on which is hung all the glory of the law and the
prophets, (Iſa. 22, 24.) a nail that ſhall never be drawn; for on this nail
all the glory of the new Jeruſalem ſhall eternally hang. Love never
Into theſe two great commandments therefore let our hearts be
delivered as into a mould ; in the defence and evidence of theſe let us.
ſpend our zeal, and not in notions, names, and ſtrifes of words, as if
thoſe were the mighty things on which the law and the prophets hung,
and to them the love of God and our neighbour muſt be ſacrificed ;-
but to the commanding power of theſe let every thing elſe be made to
bow. -- - -
41. While the Phariſees were gathered together, Jeſus
aſked them, 42. Saying, What think ye of Chriſt?
Whoſe Son is he They ſay unto him, The Son of David.
43. He ſaith unto them, How then doth David in ſpirit
Call him, Lord, ſaying, 44. The Lord ſaid unto my Lord,
Sit thou on my right hand, till I make thine enemies thy
footſtool 45. If David then call him his Lord, how is
he his ſon 2 46. And no man was able to anſwer him a word,
neither durſt any man (from that day forth) aſk him any
more queſtions.
Many queſtions the Phariſees had aſked Chriſt, by which, though they
thought to poſe him, they did but expoſe themſelves; but now let him.
aſk them a queſtion; and he will do it when they are gathered together,
v. 41. He did not take ſome one of them apart from the reſt, (ne Her-
cules contra duos—Hercules himſelf may be overmatched, ) but, to ſhame
them the more, he took them all together, when they were in confede-
racy, and conſult againſt him, and yet puzzled them. Note, God de-
lights to baffle his enemies when they moſt ſtrengthen themſelves; he
gives them all the advantages they can wiſh for, and yet conquers them.
Aſſociate yourſelves, and you ſhall be broken in pieces, Iſa. 3. 9, 10. Now.
here,
i. Chriſt propoſes a queſtion to them, which they could eaſily anſwer,
it was a queſtion in their own catechiſm; “ What think ye of Christ P.
//hoſe San is he 2 Whoſe Son do you expe&t the Meſfiah to be, who was
promiſed to the fathers ?” This they could eaſily anſwer, The Son of
It was the common periphrafis of the Meſfiah ; they called him
the Son of David. So the Scribes, who expounded the ſcripture, had,
ST. MATTHEw, XXIII.
The Crimes of the Phariſees.
taught them from Pſ. 89. 35, 36. I will not lie unto David ; his ſeed
shall endure for ever, (Iſa. 9. 7.) upon the throne of David. And Iſa.
11.1. A Rod out of the stem of Jeſſé. The covenant of royalty made
with David, was a figure of the covenant of redemption made with
Chriſt, who, as David, was made King with an oath, and was firſt
lumbled and then advanced. If Chriſt was the Son of David, he was really
and truly Man. Iſrael ſaid, We have ten parts in David ; and Judah ſaid,
He is our bone and our flesh ; what part have we then in the Son of David,
who took our nature upon him * •j
What think ye of Chriſt P They had put queſtions to him, one after
another, out .# law; but he comes and puts a queſtion to them upon
the promiſe. Many are ſo full of the law, that they forget Chriſt, as if
their duties would fave them without his merit and grace. It concerns
each of us ſeriouſly to aſk ourſelves, What think we of Chriſt : Some
think not of him at all, he is not in all, not in any, of their thoughts;
ſome think meanly, and ſome think hardly of him ; but to them that
believe he is precious; and how precious then are the thoughts of him /
While the daughters of Jeruſalem think no more of Chriſt than of another
beloved, the ſpouſe thinks of him as the Chief often thouſands.
II. He ſtarts a difficulty upon their anſwer, which they could not ſo
eaſily ſolve, v. 43.45. Many can ſo readily affirm the truth, that they
think they have knowledge enough to be proud of, who, when they are
called to confirm the truth, and to vindicate and defend it, ſhew they
The objećtion Chriſt raiſed,
have ignorance enough to be aſhamed of.
was, If Christ be David's ſan, how then doth David, in ſpirit, call him
Lord P. He did not hereby deſign to inſnare them, as they did him, but
to inſtruct them in a truth they were loath to believe—that the expected
Meſſiah is God.
J. It is eaſy to ſee that David calls Chriſt Lord, and this in ſpirit,
being divinely inſpired, and actuated therein by a ſpirit of prophecy;
for it was the Spirit of the Lord that ſpake by him, 2 Sam. 23. 1, 2.
David was one of thoſe holy men that ſpake as they were moved by the
Holy Ghoſt, eſpecially in calling Chriſt Lord ; for it was then as it is
ftill, (1 Cor. 12. 3.) that no man can ſay that Jeſus is the Lord, but by ||
the Holy Ghoſt. Now, to prove that David, in ſpirit, called Chriſt Lord,
he quotes Pſ. 110. I. which pſalm the Scribes themſelves underſtood of
Chriſt; of him, it is certain, the prophet there ſpeaks, of him and of no
other man ; and it is a prophetical ſummary of the doćtrine of Chriſt, it
deſcribes him executing the offices of a Prophet, Prieſt, and King, both
in his humiliation and alſo in his exaltation. .
Chriſt quotes the whole verſe, which ſhews the Redeemer in his ex-
altation ; (1.) Sitting at the right hand of God. His fitting denotes
both reſt and rule; his fitting at God’s right hand denotes ſuperlative
honour and ſovereign power. See in what great words this is expreſſed;
(Heb. 8, 1.) He is ſet on the right hand of the throne of the Majeſty.
See Phil. 2. 9. Eph. 1. 21. He did not take this honour to himſelf,
but was entitled to it by covenant with his Father, and inveſted in it by
commiſſion from him, and here is that commiſfion. (2.) Subduing his
enemies. There he ſhall fit, till they be all made either his friends or
his footſtool. The carnal mind, wherever it is, is enmity to Chriſt ; and
that is ſubdued in the converſion of the willing people that are called to his
joot, (as the expreſſion is, Iſa. 41. 2.) and in the confuſion of his im-
penitent adverſaries, who ſhall be brought under his foot, as the kings of
Canaan were under the feet of Joſhua. •, -
But that which this verſe is quoted for, is, that David calls the Meſ-
ſiah his Lord ; The Lord Jehovah, ſaid unto my Lord. This intimates
to us, that in expounding ſcripture we muſt take notice of, and improve,
not only that which is the main ſcope and ſenſe of a verſe, but of the
words and phraſes, by which the Spirit chooſes to expreſs that ſenſe,
which have often a very uſeful and inſtructive ſignificance. Here is a
good note from that word, My Lord. - •
2. It is not ſo eaſy for thoſe who believe not the Godhead of the
Meſſiah, to clear this from an abſurdity, if Chriſt be David’s ſon. It is
incongruous for the father to ſpeak of his ſon, the predeceſſor of his ſuc-
ceſſor, as his Lord. If David call him Lord, that is laid down, (v. 45.)
as the magis notum—the more evident truth ; for whatever is ſaid of
Chriſt’s humanity and humiliation, muſt be conſtrued and underſtood.in
conſiſtency with the truth of his divine mature and dominion. We muſt
hold this faſt, that he is David’s Lord, and by that explain his being
David’s ſon. The ſeeming differences of ſcripture, as here, may hot only
be accomodated, but contribute to the beauty and harmony of the whole.
Amicae ſcripturarum lites, utinam & noſtrae—The differences obſervable in
the ſcriptures are of a friendly kind; would to God that, our differences
were of the ſame kind. . -
. Wol. IV. No. 77.
|tious, tempting, inſnaring queſtions.
III. We have here the ſucceſs of this gentle trial which Chriſt made
of the Phariſees’ knowledge, in two things. . . . . . . .
1. It puzzled them ; (v. 46.) No man was able to anſwer him a word.
Either it was their ignorance that they did not know, or their impiety
that they would not own, the Meſſiah to be God; which truth was the
only key to unlock this difficulty. What thoſe Rabbies could not then
anſwer, bleſſed be God, the plaineſt chriſtian that is led into the under-
ſtanding of the goſpel of Chriſt, can now account for ; that Chriſt, as
God, was David’s Lord ; and Chriſt, as Man, was David’s ſon. This
he did not now himſelf explain, but reſerved it till the proof of it was
completed by his reſurre&tion ; but we have it fully explained by him in
his glory ; (Rev. 22. 16.) I am the Root and Q#spring of David.
Chriſt, as God, was David’s Root; Chriſt, as Man, was David’s Q#:
spring. . If we hold not faſt this truth, that Jeſus Chriſt is over all God
bleſſed for ever, we run ourſelves into inextricable difficulties. And well
might David, his remote anceſtor, call him Lord, when Mary his imme-
diate mother, after ſhe had conceived him, called him, Lord and God, her
Saviour, Luke 1. 46, 47. - -
2. It filenced them, and all others that ſought occaſion againſt him ;
Neither durſt any man, from that day forth, aſk him any more ſuch cap-
Note, God will glorify himſelf in
| the filencing of many whom he will not glorify himſelf in the ſalvation
of. Many are convinced, that are not converted, by the word. Had
theſe been converted, they would have aſked him more queſtions, eſpe-
cially that great queſtion, What muſt we do to be ſaved 2 But ſince
they could not gain their point, they would have no more to do with
him. But thus all that ſtrive with their Maſter, ſhall be convinced,
as theſe Phariſees and lawyers here were, of the inequality of the
match. ... --
CHAP, XXIII.
In the foregoing chapter, we had our Saviour’s diſcourſes with the Scribés.
and Phariſees ; here we have his diſcourſe concerning them, or rather
againſt them.
exhibits a charge againſt them for divers high crimes and misdemeanors,
corrupting the law, oppoſing the goſpel, and treacherous dealing both
with God and man ; and to each article he préfères a woe, v. 13.33.
IV. He paſſes ſentence upon Jeruſalem, and foretells the ruin of the
city and temple, eſpecially for theſin of perſecution, v. 34.39.
1. THEN ſpake Jeſus to the multitude, and to his diſ.
ciples, 2. Saying, The Scribes and the Phariſees
3. All therefore whatſoever they bid
ſit in Moſes’ feat.
you obſerve, that obſerve and do ; but do not ye after
their works: for they ſay, and do not. 4. For they bind
- I. He allows their office, v. 2, 3. II. He warns his
diſciples not to imitate their hypocriſy and pride, v. 4...12. III. He
heavy burthens, and grievous to be borne, and lay them
on men’s ſhoulders, but they themſelves-will not move
them with one of their fingers. 5. But all their works
they do for to be ſeen of men : they make broad their
phylaćteries, and enlarge the borders of their garments;
6. And love the uppermoſt rooms at feaſts, and the chief
ſeats in the ſynagogues, 7. And greetings in the markets,
and to be called of men, Rabbi, Rabbi. 8. Be not ye
called Rabbi: for one is your Maſter, even Chriſt, and all
ye are brethren. 9. And call no man your father upon
the earth : for one is your Father which is in heaven.
10. Neither beye called maſters: for one is your Maſter,
even Chriſt. 1 i. But he that is greateſt among you, ſhall
be your ſervant. 12. And whoſoever ſhall exalt himſelf,
ſhall be abaſed ; and he that ſhall humble himſelf, ſhall be
exalted.
A.
we find not Chriſt, in all his preaching, ſo ſevere upon any ſort of
people as upon theſe Scribes and Phariſees ; for the truth is, nothing is
more dire&ly oppoſite to the ſpirit of the goſpel than the temper and
practice of that generation of men, who were made up of pride, worldli-
ineſs, and tyranny, under a cloak and pretence of religion; yet theſe
3. D
* *
were the idols and darlings of the people, who thought, if but two men
went to heaven, one would be a Phariſee. Now Chriſt dire&ts his diſ-
courſe here to the multitude and to his diſciples, (v. 1.) to rectify their
miſtakes concerning theſe Scribes, and Phariſees, by painting them out
in their true colours, and ſo to take off the prejudice which ſome of the
imultitude had conceived againſt Chriſt and his doćtrine, becauſe it was
bppoſed by thoſe men of their church, that called themſelves the people's
guides. Note, It is good to know the true charaćters of men, that we
imay not be impoſed upon by great and mighty names, titles, and preten-
fions to power. People muſt be told of the wolves, (A&ts 20, 29, 30.)
the dogs, (Phil. 3. 2.) the deceitful workers, (2 Cor. 11. 13.) that they
may know where to ſtand upon their guard. And not only the mixt
multitude, but even the diſciples, need theſe cautions; for good men are
apt to have their eyes dazzled with worldly pomp.
Now, in this diſcourſe, - -
I. Chriſt allows their office as expoſitors of the law ; The Scribes and
Phariſees, (that is, the whole Sanhedrim, who ſat at the helm of church-
government, who were all called Scribes, and were ſome of them Pha-
...) they ſt in Moſes’ ſtat, (v. 2.) as public teachers and interpre-
ters of the law; and, the law of Moſes being the municipal law of their
{tate, they were as judges, or a bench of juſtices ; teaching and judging
feem to be equivalent, comparing 2 Chron. 17. 7, 9. with 2 Chron. 19.
5, 6, 8... They were not the itinerant judges, that rode the circuit, but
the ſtanding bench, that determined on appeals, ſpecial verdićts, or writs
of error by the law ; they ſat in Moſes’ ſeat, not as he was Mediator be-
tween God and Iſrael, but only as he was chief juſtice, Exod. 18. 26.
Or, we may apply it, not to the Sanhedrim, but to the other Phariſees
and Scribes that expounded the law, and taught the people how to apply
it to particular caſes. The pulpit of wood, ſuch as was made for Ezra,
that ready ſcribe in the law of God, (Neh. 8. 4.) is here called Moſes'
Jéat, becauſe Moſes had thoſe in every city, (ſo the expreſſion is, A&ts
15. 21.) who in thoſe pulpits preached him ; this was their office, and
it was juſt and honourable ; it was requiſite that there ſhould be ſome at
whoſe mouth the people might inquire the law, Mal. 2. 7. Note, 1.
Many a good place is filled with bad men; it is no new thing for the
vileſt men to be exalted even to Moſes’ ſeat; (Pſ. 12. 8.) and when it
is ſo, the meh are not ſo much honoured by the ſeat as the ſeat is diſ.
honoured by the men. Now they that ſat in Moſes’ ſeat, were ſo
wretchedly degenerated, that it was time for the great Prophet to ariſe,
like unto Moſes, to erect another ſeat. 2. Good and uſeful offices and
powers are not therefore to be condemned and aboliſhed, becauſe they
fall ſometimes into the hands of bad men, who abuſe them. We muſt
not therefore pull down Moſes' ſeat, becauſe Scribes and Phariſees have
; º of it ; rather than ſo, let both grow together until the harvest,
C/? • I 3. 3U. -
Hence he infers, (v. 8.) “ lºhatſoever they bid you obſerve, that ob-
Jērve and do. As far as they fit in Moſes' ſeat, that is, read and preach
the law that was given by Moſes,” (which, as yet, continued in full force,
ower, and virtue,) “ and judge according to that law, ſo far you muſt
hearken to them, as remembrancers to you of the written word.” The
Scribes and Phariſees made it their buſineſs to ſtudy the ſcripture, and
were well acquainted with the language, hiſtory, and cuſtoms, of it, and
its ſtyle and phraſeology. Now Chriſt would have the people to make
uſe of the helps they gave them for the underſtanding of the ſcripture,
and do accordingly. As long as their comments did illuſtrate the text,
and not pervert it : did make plain, and not make void, the commandment
of God; ſo far they muſt be obſerved and obeyed, but with caution and
a judgment of diſcretion. Note, We muſt not think the worſe of good
truths for their being preached by bad miniſters; nor of good laws for
their being executed by bad magiſtrates. Though it is moſt defirable
to have our food brought by angels, yet, if God ſends it us by ravens, if
it be good and wholeſome, we muſt take it, and thank God for it, our
Lord Jeſus premiſeth this, to prevent the cavil which ſome would be apt
tº make at his following diſcourſe; as if, by condemning the Scribes and
Phariſees, he deſigned to bring the law of Moſes into contempt, and to
Jraw people off from it ; whereas he came not to destroy, but toJulfil.
Note, It is wiſdom to obviate the exceptions which may be taken at
juſt reproofs, eſpecially when there is occaſion to diſtinguiſh between of.
ficers and their offices, that the ministry be not blamed when the miniſters
a re.
II. He condemns the men. He had ordered the multitude to do as they
taught ; but here he annexeth a caution to do as they did, to beware of
their leaven ; Do not ye after their works. Their traditions were their
works, were their idols, the works of their fancy.
ST, MATTHEw, XXIII.
themſelves in the fins they condemn in others, or in worſe.
Or, “ Do not ac- || them.
W
The Crimes of the Phariſees.
cording to their example.” Dočtrines and pračtices are ſpirits that muſt
be tried, and where there is occaſion, muſt be carefully ſeparated and
diſtinguiſhed : and, as we muſt not ſwallow corrupt doćtrines for the
ſake of any laudable-praćtices of thoſe that teach them, ſo we muſt not
imitate any bad examples for the ſake of the plauſible doćtrines of thoſe
that give them. The Scribes and Phariſees boaſted as much of the good-
neſs of their works as of the orthodoxy of their º: and hoped to
be juſtified by them; it was the plea they put in ; §. e 18. 11, 12.)
and yet theſe things, which they valued themſelves ſo much upon, were
an abomination in the fight of God. -
Our Saviour here, and in the following verſes, ſpecifies, divers par-
ticulars of their works, wherein we muſt not imitate them. In general,
they are charged with hypocriſy, diſſimulation, or double dealing in re.
ligion; a crime which cannot be inquired of at men's bar, becauſe we
only judge according to outward appearance; but God, who ſearcheth
the heart, can convićt of hypocriſy; and nothing is more diſpleaſing to
him, for he deſireth truth.
Four things are in theſe verſes charged upon them.
1. Their ſaying and doing were two things. * -
Their pračtice was no way agreeable either to their preaching or to
their profeſſion ; for they ſay, and do not ; they teach out of the law
that which is good, but their converſation gives them the lie; and they
ſeem to have found another way to heaven for themſelves than what they
ſhew to others. See this illuſtrated and charged home upon them,
Rom. 2. 17, 24. Thoſe are of all ſinners moſt inexcuſable, that allow
This doth
eſpecially touch wicked miniſters, who will be ſure to have their portion
appointed them with hypocrites; (ch. 24. 51.) for what greater hypo-
criſy can there be, than to preſs that upon others, to be believed and
done, which they themſelves diſbelieve and diſobey; pulling down in
their pračtiſe what they build up in their preaching; when in the pul-
pit, preaching ſo well, that it is pity they ſhould ever come out ; but,
when out of the pulpit, living ſo ill, that it is pity they ſhould ever come
in ; like bells, that call others to church, but hang out of it themſelves;
or mercurial poſts, that point the way to others, but ſtand ſtill them-
ſelves Such will be judged out of their own mouths. !
It is applicable to all others that ſay, and do not ; that make a plau-
fible profeſſion of religion, but do not live up to that profeſſion; that
make fair promiſes, but do not perform their promiſes: are full of good
diſcourſe, and can lay down the law to all about them, but are empty of
good works; great talkers, but little doers; the voice is Jacob’s voice,
but the hands are the hands of Eſau. Vow & praeterea nihil—mere ſound.
They ſpeak fair, I go ſtr; but there is no truſting them, for there are
ſeven abominations in their heart. *
2. They were very ſevere in impoſing upon others thoſe things which
they were not themſelves willing to ſubmit to the burthen of: (v. 4.)
They bind heavy burthens, and grievous to be borne; not only infiſting
upon the minute circumſtances of the law, which is called a yoke
(A&ts 15. 10.) and preſfing the obſervation of them with more ſtrićt-
meſs and ſeverity than God himſelf did, (whereas the maxim of the law-
yers is, Apices jurus non ſunt jura—Mere points of law are not law,) but
by adding to his words, and impoſing their own inventions and traditions,
under the higheſt penalties. They loved to ſhew their authority and to
exerciſe their domineering faculty, lording it over God’s heritage, and
ſaying to men’s ſouls, Bow down, that we may go over ; witneſs their
many additions to the law of the fourth commandment, by which they
made the ſabbath a burthen on men’s ſhoulders, which was deſigned to
be the joy of their hearts. Thus with force and cruelty did thoſe ſhep-
herds rule the flock, as of old, Ezek. 34. 4. -
But ſee their hypocriſy; They themſelves will not move them with one
of their fingers. º They would not exerciſe themſelves in thoſe things
which they impoſed upon others; they preſſed upon the people a ſtrićt-
neſs in religion, which they themſelves would not be bound by ; but
ſecretly tranſgreſſed their own traditions, which they publicly enforced.
They indulged their pride in giving law to others; but conſulted their
eaſe in their own pračtice. Thus it has been ſaid, to the reproach of
the popiſh prieſts, that they faſt with wine and ſweetmeats, while they
| force the people to faſt with bread and water ; and decline the penances
they enjoin the laity. (2.) They would not eaſe the people in theſe
things, not put a finger, to lighten their burthen, when they ſaw it
pinched them. They could find out looſe conſtructions to put upon
God’s law, and could diſpenſe with that, but would not bate an ace of
their own impoſitions, nor diſpenſe with a failure in the leaſt pumétilio of
They allowed no chancery to relieve the extremity of their com-
*
..º.
ST, MATTHEw, XXIII.
mon-law. . .How contrary to this was the pračice of Chriſt’s apoſtles,
who would allow to others that uſe of chriſtian liberty, which, for the
peace and edification of the church, they would deny themſelves in
hey would lay no other burthen than neceſſary things, and thoſe eaſy,
A&ts 15. 28. How carefully doth Paul ſpare thoſe to whom he writes?
à Cor. 7, 28.--9, 12. t - . . . . -
3. They were all for ſhew, and nothing for ſubſtance, in religion;
(v. 5.) All their works they do, to be ſeen of men. We muſt do ſuch
good works, that they who ſee them may glorify God; but we muſt
not proclaim our good works, with deſign that others may ſee them, and
glorify us; which our Saviour here chargeth upon the Phariſees in gene-
ral, as he had done before in the particular inſtances of prayer and giving
of alms. All their end was to be praiſed of men, and therefore all their
endeavour was to be ſeen of men, to make a fair skew in the flesh. In
thoſe duties of religion which fall under the eye of men, none were ſo
conſtant and abundant as they ; but in what lies between God and their
ſouls, in the retirements of their cloſets, and the receſſes of their hearts,
they deſire to be excuſed. The form of godlineſs will get them a name
to live, which is all they aim at, and therefore they tº: not themſelves
with the power of it, which is eſſential to a life indeed. . He that doth
all to be ſeen, doeth nothing to the purpoſe. . . . . -
He ſpecifies two things which they did, to be ſeen of men.
(2.) They made broad their phylacteries. Thoſe were little ſcrolls of
paper of parchment, wherein were written with great niceneſs, theſe four
paragraphs of the law, Exod. 13. 2... 1 1. Exod. 13. 11... 16. Deut. 6.
4.9. Deut. 11. 13.21. Theſe were ſown up in leather, and worn
upon their foreheads and left arms. It was a tradition of the elders,
which had reference to Exod. 13. 9. and Prov. 7.3, where the expreſ.
fions ſeem to be figurative, intimating no more than that we ſhould bear
the things of God in our minds as carefully as if we had them bound be-
tween our eyes. Now the Phariſees made broad theſe phylaéteries, that
they might be thought more holy, and ſtrićt, and zealous for the law,
than others. It is a gracious ambition, to covet to be really more holy
than others, but it is a proud ambition, to covet to appear ſo. It is good
to excel in real piety, but not to exceed in outward ſhews ; for overdoing
is juſtly ſuſpected of deſign, Prov. 27. 14. It is the guiſe of hypocriſy,
to make more ado than needs in external ſervices, more than is needful
either to prove, or to improve, the good affections and diſpoſitions of
the ſoul. - H
(2.) They enlarged the borders of their garments. God appointed the
Jews to make borders or fringes upon their garments, (Numb. 15. 38.)
to diſtinguiſh them from other nations, and to be a memorandum to them
of their being a peculiar people; but the Phariſees were not content to
have theſe borders like other people's, which might ſerve God’s deſign
in appointing them; but they muſt be larger than ordinary, to anſwer
the deſign of making themſelves to be taken notice of ; as if they were
In Ore º than others. But thoſe who thus enlarge their phylac-
teries, and the borders of their garments, while their hearts are ſtrait-
ened, and deſtitute of the love of God and their neighbour, though they
may now deceive others, will in the end deceive themſelves. . .
4. They much affected pre-eminence and ſuperiority, and prided them-
ſelves extremely in it. Pride was the darling reigning fin of the Phari-
fees, the ſºn that did most eqftly beſet them, and which our Lord Jeſus
takes all occaſions to witneſs againſt.
(1.) He deſcribes their pride... v. 6, 7. They courted and coveted.
[1..] Places of honour and reſpect. In all public appearances, as at
Jeasts, and in the ſynagogues, they expected, and had, to their heart’s
delight, the uppermost rooms, and the chiefſeats. They took place of all
others, and precedency was adjudged to them, as perſons of the greateſt
note and merit ; and it is eaſy to imagine what a complacency they took
in it; they loved to have the pre-eminence, 3 John 9. It is not poſſeſſing
the upper moſt rooms, nor fitting in the chief ſeats, that is condemned,
(ſome body muſt fit uppermoſt,) but loving them ; for men to value
ſuch a little piece of ceremony as ſitting higheſt, going firſt, taking the
wall, or the better hand, and to value themſelves upon it, to ſeek it, and
- - -
to feel reſentment if they have it not ; what is that but making an idol ||
of ourſelved, and then falling down and worſhipping it—the worſt kind
of idolatry ! It is bad any where, but eſpecially in the ſynagogues. There
to ſeek honour to ourſelves, where we appear in order to give glory to
God, and to humble ourſelves before him, is indeed to mock God in-
itead of ſerving him. David would willingly lie at the threſhold in God’s
houſe ; ſo far was he from coveting the chiefſeat there, Pſ, 84. 10. It
favours much of pride and hypocriſy, when people do not care for going
to church, unleſs they can look fine, and make a figure there. -
Cautions againſt Pride.
[2.] Titles of honour and reſpe&t. They loved greetings in the mar-
kets, loved to have people put off their hats to them, and ſhew them re-
ſpect when they met them in the ſtreets. O how it pleaſed them, and
fed their vain humour, digito monstrari & dicier, Hic eſt—to be pointed
out, and to have it ſaid, This is he, to have way made for them in the
crowd of market people; “Stand off, here is a Phariſee coming !” and
and to be complimented with the high and pompous title of Rabbi,
Babbi / This was meat and drink and dainties to them ; and they took
as great a ſatisfaction in it as Nebuchadnezzar did in his palace, when
he ſaid, Is not this great Babylon that I have built 2 The greetings would
| not have done them half ſo much good, if they had not been in the mar-
kets, where every body might ſee how much they were reſpected, and
how high they ſtood in the opinion of the people. It was but a little
before Chriſt’s time, that the Jewiſh teachers, the maſters of Iſrael, had
aſſumed the titles of Rabbi, Rab, and Rabban, which fignifies #.” Ol'
much ; and was conſtrued as Doctor or My Lord. And they laid ſuch
a ſtreſs upon it, that they gave it for a maxim, that “he who ſalutes.
his teacher, and does not call him Rabbi, provokes the divine Majeſty
to depart from Iſrael;” ſo much religion did they place in that which was
but a piece of good manners For him that is taught in the word to give
reſpect to him that teaches, is commendable enough in him that gives it;
| but for him that teaches to love it, and demand it, and affect it, to be puffed
up with it, and to be diſpleaſed if it be omitted, is ſinful and abominable;
and, inſtead of teaching, he has need to learn the firſt leſſon in the ſchool
of Chriſt, which is humility. -
(2.) He cautions his diſciples againſt being herein like them; herein .
they muſt not do after their works; “But be not ye called ſo, for ye
ſhall not be of ſuch a ſpirit,” v. 8, &c. - - -
Here is, [1..] A prohibition of pride. They are here forbidden,
First, To challenge titles of honour and dominion to themſelves, v. 8,
10. It is repeated twice; Be not called Rabbi, neither be ye called Maſ:
ter or Guide : not that it is unlawful to give civil reſpect to thoſe that .
are over us in the Lord, nay, it is an inſtance of the honour and eſteem :
which it is our duty to, ſhew them ; but, 1. Chriſt's miniſters muſt not
affect the name of Rabbi or Master, by way of diſtinétion from other
people; it is not agreeable to the fimplicity of the goſpel, for them to
covet or accept the honour which they have, that are in king’s palaces.
2. They muſt not aſſume the authority and dominion implied in thoſe
names; they muſt not be magiſterial, nor domineer over their brethren,
or over God’s heritage, as if they had dominion over the faith of chriſ-
tians : what they received of the Lord, all muſt receive from them; but
in other things they muſt not make their opinions and wills a rule and .
ſtandard to all other people, to be admitted with an implicit obedience.
The reaſons for this prohibition are, ... •
(1.) One is your Master, even Christ, v. 8, and again, v. 10. Note,
[1] Chriſt is our Maſter, our Teacher, our Guide. Mr. George Her-
bert, when he named the name of Christ, uſually added, My Master.
[2.J. Chriſt only is our Maſter, miniſters are but uſhers in the ſchool, .
Chriſt only is the Maſter, that great Prophet whom we muſt hear, and
be ruled and overruled by ; whoſe word muſt be an oracle and a law to
us; Verily I ſay unto you, muſt be enough to us. And if he only be
our Maſter, them for his miniſters to ſet up for dićtators, and to pretend
to a ſupremacy and an infallibility, is a daring uſurpation of that honour
of Chriſt which he will not give to another.
(2.) All ye are brethren. - * -
other, but to the people; and therefore it ill becomes them to be maſ-
ters, when there are none for them to maſter it over but their brethren ;
yea, and we are all younger brethren, otherwiſe the eldeſt might claim
an excellency of dignity and power, Gen. 49. 3. But, to preclude that,
Chriſt himſelf is the First-born among many brethren, Rom. 8.29... Ye
are brethren, as ye are all diſciples of the 㺠Maſter. School-fellows
are brethren, and, as ſuch, ſhould help one another in getting their leſſon';
but it will by no means be allowed, that one of the ſcholars ſtep into the
maſter’s ſeat, and give law to the ſchool. If we are all brethren, we
muſt not be many masters, Jam. 3. 1. - - -
Secondly, They are forbidden to aſcribe ſuch titles to others ; (v. 9.)
“Call no man your Father upon the earth ; conſtitute no man the father
of your. religion, that is, the founder, author, dire&tor, and governor, of
it.” . The fathers of our fleſh muſt be called fathers, and as ſuch we
muſt give them reverence; but God only muſt be owned as the Father gſ
our ſpirits, Heb. 12.9. Our religion muſt not be derived from, Or made
to dépend upon, any man. We are born again to the ſpiritual and diº
vine life, not of corruptible ſeed, but by the word of God; not of the will
| of the flesh, or the will of man, but of God. Now the will of man, not
Miniſters are brethren not only to one an-
. . . . Sr. MATTHEw, XXIII.
being the riſe of our religion, muſt not be tº
* .#. verba magistri—ſwear to the dictates of any creature, not the
wiſeſt or beſt, nor pin our faith on any man’s ſleeve, becauſe we know
not whither he will carry it. St. Paul calls himſelf a Father to thoſe
whoſe converfion he had been an inſtrument of ; (I Cor. 4, 15, Phil.
10.) but he pretends to no dominion over them, and uſes that titlé to
denote, not authority, but affection ; therefore he calls them not his
obliged, but his beloved, ſons, 1 Cor. 4, 14. -
The reaſon given, is, One is your Father, who is in heaven. God is our
Father, and is All in all in our religion. He is the Fountain of it, and
its Founder; the Life of it, and its Lord ; from whom alone, as the
Original, our ſpiritual life is derived, and on whom it depends. He is
the Father of all lights, (Jam. 1. 17.) that one Father, from whom are
all things, and we in him, Eph. 4.6. Chriſt having taught us to ſay,
Our Father, who art in heaven ; let us call no man Father upon earth ;
no man, becauſe man is a worm, and the ſon of man is a worm, hewn out
of the fame rock with us; eſpecially not upon earth, for man upon earth
is a finful worm ; there is not a just man upon earth, that doeth good, and
Jinneth not, and therefore no one is fit to be called Father.
[2.] Here is a precept of humility and mutual ſubječtion; (v. 11.)
He that is greatest among you, shall be your ſervant; not only call him-
ſelf ſo, (we know of one that ſtyles himſelf Servus ſervorum Dei—Ser-
vant of the ſervants of God, but ačts as Rabbi, and father, and maſter, and
Dominus Deus noster—The Lord our God, and what not,) but he ſhall
be ſo. Take it as a promiſe ; “ He ſhall be accounted greateſt, and
ſtand higheſt in the favour of God, that is moſt ſubmiſfive and ſervice-
able :” or as a precept; “He that is advanced to any place of dignity,
truſt, and honour, in the church, let him be your ſervant :'' (ſome copies
read #w, for £21,) “let him not think that his patent of honour is a writ
of eaſe ; no ; he that is greatest, is not a lord, but a miniſter.” St. Paul,
who knew his privilege as well as duty, though free from all, yet made
himſelfſervant of all; (I Cor. 9. 19.) and our Maſter frequently preſſed |
it upon his diſciples, to be humble and ſelf-denying, mild and conde-
foending, and to abound in all offices of chriſtian love, though mean, and
to the meaneſt; and of this he hath ſet us an example.
[3.] Here is a good reaſon for all this, v. 12. Confider,
First, The puniſhment intended for the proud; Whoſoever shall evalt
himſelf, shall be abaſed. If God give them repentance, they will be.
abaſed in their own eyes, and will abhor themſelves for it; if they re-
pent not, ſooner-or later they will be abaſed before the world. Nebu-
chadnezzar, in the height of his pride, was turned to be a fellow-com-
moner with the beaſts; Herod, to be a feaſt for the worms; and Baby-
ion, that ſat as a queen, to be the ſcorn of nations. God made the proud
and aſpiring prieſts contemptible and baſe, (Mal. 2. 9.) and the lying
prophet to be the tail, Iſa. 9. 15. But if proud men have not marks of
humiliation ſet upon them in this world, there is a day coming, when
they ſhall riſe to everlasting shame and contempt ; (Dan. 12. 2.) ſo plen-
tifully will he reward the proud doer Pſ. 31. 23. -
Secondly, The preferment intended for the humble; He that shall
humble himſelf, shall be exalted. Humility is that ornament which is in
the ſight of God of great price. In this world the humble have the ho-
nour of being accepted with the holy God, and reſpešted by all wife and
good men ; of being qualified for, and often called out to, the moſt ho-
nourable ſervices ; for honour is like the ſhadow, which flees from thoſe
that purſue it, and graſp at it, but follows thoſe that flee from it. How-
ever, in the other world, they that have humbled themſelves in contri-
tion for their fin, in compliance with their God, and in condeſcenſion to
their brethren, ſhall be exalted to inherit the throne of glory; ſhall be
not only owned, but erowned, before angels and men. t
13. But woe unto you, Scribes and Phariſees, hypo-
crites; for ye ſhut up the kingdom of heaven againſt men:
for ye neither go in yourſelves, neither ſufferye them that
are entering to go in. 14. Woe unto you, Scribes and
Phariſees, hypocrites; for ye devour widows’ houſes, and
for a pretence make long prayer; therefore ye ſhall receive
Phariſees, hypocrites; for ye compaſs ſea and land to
make one proſelyte, and when he is made, ye make him
twofold more the child of hell than yourſelves. 16. Woe
unto you, ye blind guides, which ſay, Whoſoever ſhall
ſwear by the temple, it is nothing; but whoſoever ſhall.
rule of it. "We muſt not
The Crimes of the Phariſees.
ſwear by the gold of the temple, he is a debtor. , 17. Ye
fools, and blind: for whether is greater, the gold, or the
temple that ſanétifieth the gold 2, 18. And whoſoever
ſhall ſwear by the altar, it is nothing: but whoſoever
ſweareth by the gift that is upon it, he is guilty. , 19. Ye
fools, and blind: for whether is greater, the gift, or the
altar that ſanétifieth the gift : 20. Whoſo therefore ſhall
ſwear by the altar, ſweareth by it, and by all things there-
on. 21. And whoſo ſhall ſwear by the temple, ſweareth
by it, and by him that dwelleth ºtherein. , 22. And he
that ſhall ſwear by heaven, ſwearéth by the throne of God,
and by him that fitteth thereon. 23. Woe unto you,
Scribes and Phariſees, hypocrites; for ye pay tithe of
mint, and aniſe, aud cummin, and have omitted the
weightier matters of the law, judgment, mercy, and
faith: theſe ought ye to have done, and not to leave the
other undone. 24. Ye blind guides, which ſtrain at a
gnat, and ſwallow a camel. , 25. Woe unto you, Scribes
and Phariſees, hypocrites; for ye make clean the outſide
of the cup and of the platter, but within they are full of
extortion and exceſs. 26. Thou blind Phariſee, cleanſe
firſt that which is within the Cup and platter, that the out-
ſide of them may be clean alſo. 27. Woe unto you, Scribes
and Phariſees, hypocrites; for ye are like unto whited
ſepulchres, which indeed appear beautiful outward, but
are within full of dead men’s bones, and of all uncleanneſs.
28. Even ſo ye alſo outwardly appear righteous unto men,
but within ye are full of hypocriſy and iniquity. 29. Woe
| unto you, Scribes and Phariſees, hypocrites; becauſe ye
build the tombs of the prophets, and garniſh the ſepulchres
of the righteous, 30. And ſay, If we had been in the
days of our fathers, we would not have been partakers
with them in the blood of the "prophets. 31. Wherefore
ye are witneſſes unto yourſelves, that ye are the children
of them which killed the prophets. 32. Fill ye up then
the meaſure of your fathers. 33. Ye ſerpents, ye genera-
tion of vipers, how can ye eſcape the damnation of hell ?
In theſe verſes we have eight woes levelled direétly againſt the
Scribes and Phariſees by our Lord Jeſus Chriſt, like ſo many claps of
thunder, or flaſhes of lightning, from mount Sinai. Three woes are
made to look very dreadful ; (Rev. 8. 13.—9. 12.) but here are eight
woes, in oppoſition to the eight beatitudes, Matth. 5. 3. The goſpel
has its woes as well as the law, and goſpel-curſes are of all other the
heavieſt. Theſe woes are the more remarkable, not only becauſe of the
authority, but becauſe of the meekneſs and gentleneſs, of him that de-
nounced them. He came to bleſs, and loved to bleſs; but, if his wrath.
be kindled, there is ſurely cauſe for it :, and who ſhall entreat for him
that the great Interceſſor pleads againſt A woe from Chriſt is a reme-
dileſs woe. -
This is here the burthen of the ſong, and it is a heavy burthen ; Woe.
wnto you, Scribes and Phariſees, hypocrites. Note, 1. The Scribes and
Phariſees were hypocrites; that is it in which all the reſt of their bad
charaćters are ſummed up ; it was the leaven which gave the reliſh to all
they ſaid and did. A hypocrite is a ſtage-player in religion; (that is
the primary fignification of the word; he perſonates or acts the part of
one that he neither is, nor may be ;, or perhaps, that he neither is, nor
would be. 2, That hypocrites are in a woeful ſtate and condition. Woe
* º & | to hypocrites ; ſo he ſaid, whoſe ſaying that their caſe is miſerable makes.
the greater damnation. 15. Woe unto you, Scribes and |
it ſo ... while they live, their religion is vain; when they die, their ruin
is great. º º
Now each of theſe woes againſt the Scribes and Pharifees has a reaſon.
|annexed to it, containing a ſeparate crime charged upon them, proving
their hypocriſy, and juſtifying the judgment of Chriſt upon them ; for
his woes, his curſes, are never cauſeleſs. - 4. •
I. They were ſworn enemies to the goſpel of Chriſt, and conſequently,

ST, MATTHEw, XXIII. . . . The crimes of the Phariſees.
to the ſalvation of the ſouls of men; (v. 18.) They shut up the kingdom H 2. What was the cloak with which they covered this wicked pračice;
gf heaven against men, that is, they did all they could to keep people || For a pretence they made long prayers; very long indeed, if it be true
rom believing in Chriſt, and ſo entering into his kingdom. Chriſt came || which ſome of the Jewiſh writers tells us, that they ſpent three hours at
to open the kingdom ºf heaven, that is, to lay open for us a new and living iſ a time in the formalities of meditation and prayer, and did it thrice every
way into it, to bring men to be ſubjećts of that kingdom. Now the day, which is more than an upright ſoul, that makes conſcience of being
Scribes and Phariſees, who ſat in Moſes’ ſeat, and pretended to the key || inward with God in the duty, dares pretend ordinarily to do; but to the
of knowledge, ought to have contributed their afiſtance herein, by open- ; Phariſees it was gaſy enough, who never made a buſineſs of the duty,
ing thoſe ſcriptures of the Old Teſtament, which pointed at the Meſſiah | and always made a trade of the outſide of it. By this craft they got
and his kingdom, in their true proper ſenſe; they that undertook to ex- | their wealth, and maintained their grandeur. It is not probable that
pound Moſes and the prophets, ſhould have ſhewed the people how || theſe long prayers were extemporary, for then (as Mr. Baxter obſerves)
they teſtified of Chriſt; that Daniel's weeks were expiring, the ſceptre the Pharifees had much more the gift of prayer than Chriſt’s diſciples
was departed from Judah, and therefore now was the time for the Meſ- had ; but rather that they were ſtated forms of words in uſe among them,
ſiah’s appearing. . Thus they might have facilitated that great work, if which they ſaid over by tale, as the papiſts drop their beads. " Chriſt
and have helped thouſands to heaven; but, inſtead of this, they ſhut up || doth not here condemn long prayers, as in themſelves hypocritical; nay
the kingdom of heaven ; they made it their buſineſs to preſs the cere- if there were not a great appearance of good in them, they would not
monial law, which was now in the vaniſhing, to ſuppreſs the prophecies, have been uſed for a pretence ; and the dº be very thick, which
which were now in the accompliſhing, and to beget and nouriſh up in | was uſed to cover ſuch wicked pračtices. Chriſt himſelf continued all
the minds of people prejudices againſt Chriſt and his doćtrine. night in prayer to God, and we are commanded to pray without ceaſing
1. They would not go in themſelves; Have any of the rulers, or of | too ſoon ; where there are many fins to be confeſſed, and many wants to
the Phariſées, believed on him? (John 7. 48.) No ; they were too proud |pray for the ſupply of, and many mercies to give thanks for, there is
to ſtoop to his meanneſs, too formal to be reconciled to his plainneſs ; } occaſion for long prayers. But the Phariſees’ #. prayers were made
they did not like a religion which inſiſted ſo much on humility, ſelf- || up of vain repetitions, and (which was the end of them) they were for a
denial, contempt of the world, and ſpiritual worſhip. Repentance was || pretence; by them they got the reputation of pious devout men, that
the door of admiſſion into this kingdom, and nothing could be more diſ- || loved prayer, and were the favourites of Heaven ; and by this means
agreeable to the Phariſees, who juſtified and admired themſelves, than to || people were made to believe it was not poſſible that ſuch men as they
repent, that is, to accuſe and abaſe and abhor themſelves; therefore they || ſhould cheat them; and therefore, happy the widow that could get a
went not in themſelves ; but that was not all, | Phariſee for her truſtee, and guardian to her children Thus, while they
2. They would not ſuffer then that were entering, to go in. It is bad || ſeemed to ſoar heaven-ward, upon the wings of prayer, their eye, like the
to keep away from Chriſt ourſelves, but it is worſe to keep others from | kite’s, was all the while upon their prey on the earth, ſome widow’s
him ; yet that is commonly the way of hypocrites: they do not love || houſe or other that lay convenient for them. Thus circumcifien was the
that any ſhould go beyond them in religion, or be better than they. || cloak of Shechemites’ covetouſneſs, (Gen. 34. 22, 23.) the payment of
Their not going in themſelves, was a hinderance to many; for, they || a vow in Hebron the cover of Abſalom's rebellion, (2 Sam. 15. 7.) a
having ſo great an intereſt in the people, multitudes rejećted the gºſpelſ faſt in Jezreel muſt patroniſe Naboth’s murder, and the extirpation of
only becauſe their leaders did ; but, befide that, they oppoſed both'ſ Baal is the footſtool of Jehu's ambition. . Popiſh prieſts, under pretence
£hriſt’s entertaining of finners, (Luke 7. 39.) and finners’ entertaining || of long prayers for the dead, maſſes and dirges, and I know not what,
of Chriſt; they perverted his doćtrine, confronted his miracles, quarrelled ||enrich themſelves by devouring the houſes of the widows'and fatherleſs-
with his diſciples, and repreſented him, and his inſtitutes and economy, Note, It is no new thing for the ſhew and form of godlineſs to be made
to the people in the moſt diſingenuous, diſadvantageous manner imagin- || a cloak to the greateſt enormities. But differnbled piety, however it.
able; they thundered out their excommunications againſt thoſe that con- || paſſeth now, will be reckoned for as double iniquity, in the day when
ºfeſſed him, and uſed all their wit and power to ſerve their malice againſt || God shall judge the ſecrets of men. - ***
Him; and thus they shut up the kingdom of heaven, ſo that they who would || 3. The doom paſſed upon them for this; Therefore ye shall receive
anter into it, muſt ſuffer violence, (ch. li. 12.) and preſs into it, (Luke || the greater dammation. Note, (1. } There are degrees of damnation;
16. 16.) through a crowd of Scribes and Phariſees, and all the obſtruc-‘ there are ſome, whoſe fin is more inexcuſable, and whoſe ruin will therefore
tions and difficulties they could contrive to lay in their way. How well;|| be more intolerable. (2.) The pretences of religion, with which hypo-
is it for us, that our ſalvation is not intruſted in the hands of any man or || crites diſguiſe or excuſe their fin now, will aggravate their condemna-
company of men in the world; if it were, we were undone. They that |tion ſhortly. Such is the deceitfulneſs of fin, that that very thing by
£hutout of the church, would ſhut out of heaven if they could ; but the which finners hope to expiate and atone for their fins, will come againſt
malice of men cannot make the promiſe of God to his choſen of no effect ; them, and make their fins more exceeding finful. . But it is ſad for the
bléfled be ‘God, it cannot. - | criminal, when his defence proves his offence, and his plea (We have pro-
II. They made religion and the form of godlineſs a cloak and ſtaſk-ſphefted in thy name, and in thy name made long prayers) heightens the
ing-horſe to their covetous practices and defires, v. 14. Obſerve here, charge againſt him. •. ' # - - - - º
1. What their wicked pračices were; they devoured widows' houſes, III. While they were ſuch enemies to the converſion of fouls to chriſ-
sither by quartering themſelves and their attendants upon them for en- |tianity, they were very induſtrious in the perverſion of them to their fac-
tertainment, which muſt be of the beſt for men of their figure; or by in-j|tion. They ſhut up the kingdom of heaven againſt thoſe that would
finuating themſelves into their affections, and ſo getting to be the truſtees.|turn to Chriſt, but at the ſame time compºſed ſea and land, to make pro-
of their eſtates, which they could make an eaſy prey of ; for who could Jélytes to themſelves, v. 15. -
preſume to call ſuch as they were, to an account The thing they aimed Obſerve here, - - Sº e
at, was, to enrich themſelves; and this being their chief and higheſt end,il 1. Their commendable induſtry in making proſelytes to the Jewiſh
all confideration of juſtice and equity were laid afide, and even widows’ religion, not only proſelytes of the gate, who obliged themſelves to no
houſes were ſacrificed to this. Widows are of the weaker ſex in its || more than the obſervance of the ſeven precepts of the ſons of Noah, but
weakeſt flate, eaſily impoſed upon; and therefore they faſtened on them, proſelytes of righteouſneſs, who addićted theniſelves wholly to all the
so make a prey of. They devoured thoſe whom, by the law of God, i rites of the Jewiſh religion, for that was the game they flew at ; for
...they were particularly obliged to protećt, patroniſe, and relieve. There || this, for one ſuch, though but one, they compaſs ſea and land, had many
is a woe in the Old Teſtament to thoſe that made widows their prey;..] a cunning reach, and laid many a plot, rid and run, and ſent and wrote,
(Iſa. 10. 1, 2), and Chriſt here ſeconded it with his woe. God is the and laboured unweariedly. And what did they aim at ". Not the glory
Judge of the widows ; they are his peculiar care, he establishelh their || of God, and the good of fouls; but that they might have the credit ºf
border, (Prov. 15. 25.) and eſpºnſeth their cauſe; (Exod. 22.22, 23.) || making them proſelytes, and the advantage of making a prey of them
yet theſe were they whoſe houſes the Phariſees devoured by wholeſale;|| when they were made. Note, (1.) The making of proſelytes, if it be
ſo greedy were they to get their bellies filled with the treaſures of wicked. | to the truth and ſerious godlineſs, and be done with a good deſign, is 3.
ng/8! Their devouring denotes not only covetouſneſs, but cruelty in their good work, well worthy of the utmoſt care and pains. Such is the value
oppreſſion, deſcribed Mic. 8. 3. They eat the flesh, and ſlay the ſkin; and of ſouls, that nothing muſt be thought too. much to do, to ſave a ſoul
doubtleſs they did all this under colour of law; for they did it ſo art- ||from death. The induſtry of the Phariſees herein may ſhew the negli-
fully, that it paſſed uncenſured, and did not at all leſſen the people’s vene- || gence of many, who would be thought to act from better principles, but
ration for them. w - will be at no pains or coſt to propagate the goſpel. (2.). To make a
Vol. IV. No. 78, 3. E .





ST, MATTHEw, XXIII.
proſelyte, ſea and land muſt be compaſſed; all ways and means muſt be
tried; firſt, one way, and then another, muſt be tried, all little enough ;
but all well paid, if the point be gained. (8.) Carnal hearts ſeldom ||
ſhrink from the pains neceſſary to carry on their carnal purpoſes; when
a proſelyte is to be made to ſerve a turn, for themſelves, they will com-
paſs ſea and land to make him, rather than be diſappointed. -
2. Their curſed impiety in abuſing their proſelytes when they were
made 3. “Ye make him the diſciple of a Phariſee preſently, and he ſucks
in, all a Phariſee's notions; and ſo ye make him twofold more the child
gſhell than you ſelves.” Note, (1.) Hypocrites, while they fancy them-
felves heirs of heaven, are, in the judgment of Chriſt, the children of
hell. The riſe of their hypocriſy is from hell, for the Devil is the fa-
ther of lies ; and the tendency of their hypocriſy is toward hell, that is
the country they belong to, the inheritance they are heirs to ; they are
called children of hell, becauſe of their rooted enmity to the kingdom of
heaven, which was the principle and genius of Phariſaiſm. (2.) Though
all that maliciouſly oppoſe the goſpel, are children of hell, yet ſome are
twofold more ſo than others, more furious and bigoted and malignant.
(3.) Perverted proſelytes are commonly the greateſt bigots; the ſcholars
gutdid their maſters, [1..] In fondneſs of ceremony; the Phariſees them-
felves ſaw the folly of their own impoſitions, and in their hearts ſmiled
at the obſequiouſneſs of thoſe that conformed to them ; but their proſe-
lytes were eager for them. Note, Weak heads commonly admire thoſe
ſhews and ceremonies which wiſe men (however for public ends they
countenance them) cannot but think meanly of [2.j In fury againſt
chriſtianity ; the proſelytes readily imbibed the principles which their
crafty leaders were not wanting to poſſeſs them with, and ſo became ex-
treme hot againſt the truth. The moſt bitter enemies the apoſtles met
with in all places, were, the Helleniſt Jews, who were moſtly proſelytes,
A&ts 13. 45.—14. 2, 19.-17. 5.—18.6. Paul, a diſciple of the Pha-
riſees, was exceedingly mad againſt the chriſtians, (A&ts 26, 11.) when
his maſter, Gamaliel, ſeems to have been more moderate. -
TV. Their ſeeking of their own worldly gain and honour more than
God’s glory, put them upon coining falſe and unwarrantable diſtinétions,
with which they led the people into dangerous miſtakes, particularly in
the matter of oaths ; which, as an evidence of a univerſal ſenſe of reli-
gion, have been by all nations accounted ſacred; (v. 16.) Te blind guides.
Note, 1. It is ſad to think, how many are under the guidance of ſuch as
are themſelves blind; who undertake to ſhew others that way which
they are themſelves willingly ignorant of. His watchmen are blind;
(Iſa, 56. 10.) and too often the people love to have it ſo, and ſay to
the ſeers, See not. But the caſe is bad, when the leaders of the people
cauſe them to err, Iſa. 9. 16. 2. Though the condition of thoſe whoſe
guides are blind, is very ſad, yet that of the blind guides themſelves is
yet more woeful. Chriſt denounces a woe to the blind guides that have
the blood of ſo many ſouls to anſwer for: - . . . . . -
Now, to prove their blindneſs, he ſpecifies the matter of ſwearing, and
fhews what corrupt caſuiſts they were. - - * - - -
(1.) He lays down the doćtrine they taught. - -
[1] They allowed ſwearing by creatures, provided they were conſe-
crated to the ſervice of God, and ſtood in any ſpecial relation to him.
They allowed ſwearing by the temple and the altar, though ...they were
the work of men’s hands, intended to be the ſervants of Čod’s honour,
not ſharers in it. An oath is an appeal to God, to his omniſcience and
juſtice; and to make this appeal to any creature, is to put that creature
in the place of God. See Deut. 6. 13. w -
{2.] They diſtinguiſhed between an oath by the temple and an oath
by the gold of the temple ; an oath by the altar and an oath by the gift
*pon the altar ; making the latter binding, but not the former. Here
was a double wickedneſs; First, That there were ſome oaths which they
diſpenſed with, and made light of, and reckoned a man was not bound
by to aſſert the truth, or perform a promiſe. They ought not to have
ſworn by the temple or the altar; but when they had ſo ſworn, they
were taken in the words of their mouth. That doćtrine cannot be of
the Gºd of truth, which gives countenance to the breach of faith in any
caſe whatſoever. Oaths are edge-tools and are not to be jeſted with.
Secondº, That they preferred the gold before the temple, and the gift
before the altar, to encourage people to bring gifts to the altar, and gold
to the treaſurers of the temple, which they hoped to be gainers by.
They who had made gold their hope, and whoſe eyes were blinded by
gifts in ſecret, were great friends to the Corban; and, gain being their
godlineſs, by a thouſand artifices they made religion truckle to their
worldly intereſts. Corrupt church-guidas make things to be ſin or no
fin, as it ſerves their purpoſes, and lay a much greater ſtreſs on that
{
The Crimes of the Phariſees.
1 which concerns their own gain than on that which is for God’s glory

and the good of ſouls. - '. * *
' (2.) He ſhews the folly and abſurdity of this diſtinétion; (v. 17, 19.)
Te fools and blind. It was in the way of a neceſſary reproof, not an
angry reproach, that Chriſt called them fools. Let it ſuffice us from
the word of wiſdom to ſhew the folly of finful opinions and practices;
but, for the faſtening of the charaćter upon particular perſons, leave that
to Chriſt, who knows what is in man, and has forbidden us to ſay, Thour.
ool. . . . . e
f To convićt them of folly, he appeals to themſelves, Whether is
|greater, the gold, (the golden veſſels and ornaments, or the gold in the
treaſury,) or the temple that ſanctifies the gold; the gift, or the altar that
Janctifies the gift P Any one will own, Propter quod aliquid est tale, id est
magis tale—That, on account of which anything is qualified in a particular
way, must itſelf be much more qualifted in the ſame way. They that ſware
by the gold of the templé, had an eye to it as holy ; but what was it
that made it holy but the holineſs of the temple, to the ſervice of which
it was appropriated 2 And therefore the temple cannot be leſs holy than
the gold, but muſt be more ſo; for the leſs is bleſſed and ſanétified of
the better, Heb. 7. 7. The temple and altar were dedicated to God
fixedly, the gold and gift but ſecondarily. Chriſt is our Altar, (Heb.
13. 10.) our Temple ; (John 2. 21.) for it is he that ſanétifies all our
gifts, and puts an acceptableneſs in them, 1 Pet. 2. 5. Thoſe that put
their own works into the place of Chriſt’s righteouſneſs in juſtification,
are guilty of the Phariſees’ abſurdity, who preferred the gift before the
altar. Every true chriſtian is a living temple ; and by virtue thereof
common things are ſanétified to him ; unto the pure all things are pure,
(Tit. 1. 15.) and the unbelieving huſband is ſanctifted by the believing wife,
1 Cor. 7. 14. - m ^*.
(3.) He reëtifies the miſtake, (v. 20...22.) by reducing all the oaths
they had invented, to the true intent of an oath, which is, By the name
of the Lord ; ſo that though an oath by the temple, or the altar, or
heaven, be formally bad, yet they are binding. , Quod fieri non debuit,
Jactum valet–Engagements which ought not to have been made, are yet,
when made, binding. A man ſhall never take advantage of his own fault.
[1..] He that ſwears by the altar, let him not think to ſhake off the
obligation of it by ſaying, “The altar is but wood, and ſtone, and braſs;”
for his oath ſhall be conſtrued more ſtrongly againſt himſelf; becauſe he
was culpable, and ſo as that the obligation of it may be preſerved, ut res
potius valeat quam pereat—the obligation being hereby strengthened rather
than destroyed. And therefore an oath by the altar, ſhall be interpreted
by it and by all things thereon ; for the appertenances paſs with the
principal. And the things thereon being offered up to God, to ſwear
by it and, them, was, in effect, to call God himſelf to witneſs; for it was
the altar of God; and he that went to that, went to God, Pſ. 43. 4.—
26. 6. - - - -
[2.] He that ſwears by the temple, if he underſtand what he does,
cannot but apprehend that the ground of ſuch a reſpect to it, is, not be-
cauſe it is a fine houſe, but becauſe it is the houſe of God, dedicated to
his ſervice, the place which he has choſen to put his name there ; and
| therefore he ſwears by it, and by him that dwells therein ; there he was
pleaſed in a peculiar manner to manifeſt himſelf, and give tokens of his
preſence; ſo that whoſo ſwears by it, ſwears by him who had ſaid,
This is my rest, here will I dwell. Good chriſtians are God’s temples,
and the Spirit of God dwells in them, (1 Cor. 3. 16.—6. 19.) and God
takes what is done to them as done to himſelf; he that grieves a gracious
ſoul, grieves it, and the Spirit that dwells in it, Eph. 4, 30. - -
[3.] If a man ſwear by heaven, he fins; (ch. 5. 34.) yet he ſhall not
therefore be diſcharged from the obligation of his oath ; no, God will
make him know that the heaven he ſwears by, is his throne; (Iſa. 66. 1.)
and he that ſwears by the throne, appeals to him that fits upon it; who,
as he reſents the affront done to him in the form of the oath, ſo he will
certainly revenge the greater affront done to him by the violation of it.
Chriſt will not countenance the evaſion of a ſolemn oath, though ever ſo
plauſible. º, - s - :
V. They were very ſtrićt and preciſe in the ſmaller matters of the
law, but as careleſs and looſe in the weightier matters, v. 23, 24. They
were partial in the law, (Mal. 2, 9.) would pick and chooſe their
duty, according as they were intereſted or ſtood affected. Sincere obe-
dience is univerſal, and he that from a right principle obeys any of God’s
precepts, will have reſpect to them all, Pſ. 119. 6. But hypocrites, who
|aćt in religion for themſelves, and not for God, will do no more in reli-
|
gion than they can ſerve a turn by for themſelves. The partiality of the
Scribes and Phariſees appears here, in two inſtances. • ,
w
The Crimes of the Phariſees.
ST. MATTHEw, XXIII.
1. They obſerved ſmaller duties, but omitted greater ; they were very
exačt in paying tithes, till it came to mint, aniſe, and cummin, their exact-
neſs in, tithing of which would not coſt them much, but would be cried
up, and they ſhould buy reputation cheap. The Phariſee boaſted of this,
I give tithes of all that Ipoſſeſs, Luke 18, 12. But it is probable that
they had ends of their own to ſerve, and would find their own account in
it ; for the prieſts and Levites, to whom the tithes were paid, were in
was their duty, and what the law required; Chriſt tells them they ought
not to leave it undone. Note, All ought in their places to contribute
to the ſupport and maintenance of a ſtanding miniſtry; withholding tithes
is called robbing God, Mal. 3.8.10. They that are taught in the word,
and do not communicate to them that teach them, that love a cheap goſpel,
come ſhort of the Phariſees. . . . . . . . . . . . . .
But that which Chriſt here condemns them for, is, that they omitted
the weightier matters of the law, judgment, mercy, andſaith 3 and their
niceneſs in paying tithes, was, if not to atone before, God, yet at leaſt to
excuſe and palliate to men the omiſſion of thoſe. All the things of God’s
law are weighty, but thoſe are moſt weighty, which are moſt expreſſive
of inward holineſs in the heart; the inſtances of ſelf-denial, contempt of
the world, and reſignation to God, in which lies the life of religion.
Judgment and mercy toward men, and faith toward God, are the weigh-
tier matters of the law, the good things which the Lord our God requires,
(Mic. 6. 8.) to do juſtly, and love mercy, and humble ourſelves by faith
to walk with God. This is the obedience which is better than ſacrifice
or tithe ; judgment is preferred before ſacrifice, Iſa. 1. 11.
to the prieſts in their tithe, and yet to cheat and defraud every body
elſe, is but to mock God, and deceive ourſelves. Mercy alſo is pre-
ferred before ſacrifice, Hoſ. 6. 6. To feed thoſe who made themſelves fat
with the offerings of the Lord, and at the ſame time to ſhut up the
bowels of compaſſion from a brother or a ſiſter that is naked, and deſ.
titute of daily food, to pay tithe-mint to the prieſt, and to deny a crumb
to Lazarus, is to lie open to that judgment without mercy, which is
awarded to thoſe who pretended to judgment, and ſhewed no mercy;
nor will judgment and mercy ſerve without faith in divine revelation :
for God will be honoured in his truths as well as in his laws.
2. They avoided leſſer fins, but committed greater ; (v. 24.) re blind
guides; ſo he had called them before, (v. 16.) for their corrupt teach-
ing ; here he calls them ſo for their corrupt living, for their example was
leading as well as their doćtrine ; and in this alſo they were blind and
partial ; they ſtrained at a gnat, and ſwallowed a camel. In their doc-
trine they ſtrained at gnats, warned people againſt every the leaſt viola-
tion of the tradition of the elders. In their practice they ſtrained at
gnats, heaved at them, with a ſeeming dread as if they had a great ab-
horience of fin, and were afraid of it in the leaſt inſtance; but they made
To be juſt -
no difficulty of thoſe fins which, in compariſon with them, were as a ca-
mel to a gnat ; when they devoured widows’ houſes, they did indeed
Jwallow a camel ; when they gave Judas the price of innocent blood, and
yet ſcrupled to put the returned money into the treaſury; (ch. 27. 6.)
when they would not go into the judgment-hall for fear of being defiled,
and yet would ſtand, at the door, and cry out againſt the holy Jeſus;
(John 18. 28.) when they quarrelled with the diſciples for eating with |
unwaſhen hands, and yet, for the fulfilling of the Comban, taught people
to break the fifth commandment, they ſtrained at gnats or leſſer things,
and yet ſwallowed camels. It is not the ſcrupling of a little fin that
Chriſt here reproves : if it be a fin, though but a gnat, it muſt be
{trained at, but the doing of that, and then ſwallowing a camel. In the
leſſer matters of the law to be ſuperſtitious, and to be profane in the
greater, is the hypocriſy here condemned.
VI. They were all for the outſide, and not at all for the infide, of re-
ligion. They were more deſirous and ſolicitous to appear pious to men
than to approve themſelves ſo toward God. This is illuſtrated by two
fimilitudes. - * , - -
1. They are compared to a veſſel that is clean waſhed on the outſide,
but all dirt within, v. 25, 26. The Phariſees placed religion in that
which at beſt was but a point of decency—the washing of cups, Mark |
7. 4. They were in care to eat their meat in clean cups and platters,
but made no conſcience of getting their meat by extortion, and uſing it
to exceſs. Now what a fooliſh thing would it be for a man to waſh ouly
the outfide of a cup, which is to be looked at, and to leave the infide
dirty, which is to be uſed ; ſo they do, who only avoid ſcandalous fins
that would ſpoil their reputation with men, but allow themſelves in heart-
wickedneſs which renders them odious to the pure and holy God. In
reference to this, obſerve,
(1.) The practice of the Phariſees; they made clean the outſide. In
thoſe things which fell under the obſervation of their neighbours, they
ſeemed very exact, and carried on their wicked intrigues with ſo much
artifice, that their wickedneſs was not ſuſpected; people generally took
| them for very good men. But within, in the receſſes of their hearts and
the cloſe retirements of their lives, they were full of extortion and exceſs;
| of violence and incontinence ; (ſo Dr. Hammond ;) that is, of injuſtice
their intereſts, and knew how to return their kindneſs. Paying tithes |
and intemperance. While they would ſeem to be godly, they were neither
ſober nor righteous. Their inward part was very wickedneſs; (Pſ. 5.9.)
and that we are really, which we are inwardly. . . . . . . . . . . . .
(2.) The rule Chriſt gives, in oppoſition to this praćtice, v.26, . It
is addreſſed to the blind Phariſees. They thought themſelves the ſeers
of the land, but (John 9. 40.) Chriſt calls them blind... Note, Thoſe
are blind, in Chriſt's account, who (how quick-fighted ſoever the are in
other things) are ſtrangers, and no enemies, to the wickedneſs of their
own hearts ; who ſee not, and hate not, the ſecret fin that lodgeth there.
Self-ignorance is the moſt ſhameful and hurtful ignorance, Rev. 3. 17. .
The rule is, Cleanſ firſt that which is within. Note, The principal care
of every one of us ſhould be to waſh our hearts from wickedneſs, Jer.
4. 14. The main buſineſs of a chriſtian lies within, to get cleanſed from
the filthineſs of the ſpirit. Corrupt affections and inclinations, the ſecret
luſts that lurk in the ſoul, unſeen and unobſerved ; thoſe muſt firſt be
mortified and ſubdued. Thoſe fins muſt be conſcientiouſly abſtained
from, which the eye of God only is a witneſs to, who ſearcheth the .
heart. g - - - - **
Obſerve the method preſcribed; Cleanſe first that which is within ;
not that only, but that first 5 becauſe, if due care be taken concerning
that, the outfide will be clean alſo. External motives and 'inducements
may keep the outfide clean, while the infide is filthy; but if renewing,
ſam&tifying grace make clean the infide, that will have an influence upon
the outfide, for the commanding principle is within. If the heart be well
kept, all is well, for out of it are the iſſues of life : the eruptions will
vaniſh of courſe. If the heart and ſpirit be made new; there will be a
newneſs of life; here therefore we muſt begin with ourſelves; firſt cleanſe
that which is within ; we then make ſure work, when this is our firſt
work. - . -
2. They are compared to whited ſepulchres, v. 27, 28. . . . . . .
(J.) They were fair without, like ſepulchres, which appear beautiful
outward. Some make it to refer to the cuſtom of the Jews to whiten
graves, only for the notifying of them, eſpecially if they were in unuſual
places, that people might avoid them, becauſe of the ceremonial pollu-
tion contračted by the touch of a grave, Numb. 19. 16. And it WaS .
part of the chargé of the overſeers of the high ways, to repair that
whitening when it was decayed. Sepulchres were thus made remarkable,
2 Kings 23. 16, 17. The formality of hypocrites, by which they ſtudy
to recommend themſelves to the world, doth but make all wife and good
men the more careful to avoid them, for fear of being defiled by them.
Beware of the Scribes, Luke 20, 46. It rather alludes to the cuſtom of .
whitening the ſepulchres of eminent perſons, for the beautifying of them.
*
# It is ſaid here, (v. 29.) that they garnished the ſepulchres of the righte-
ous ; as it is uſual with us to erect monuments upon the graves of great
perſons, and to ſtrew flowers on the graves of dear friends. Now the
righteouſneſs of the Scribes and Phariſees was like the ornaments of a
grave, or the dreſfing up of a dead body, only for ſhew. The top of
their ambition was to appear righteous before men, and to be applauded
and had in admiration by them. But, - - -
(2.) They were foul within, like ſepulchres, full of dead men's bones,
and all uncleanneſ : ſo vile are our bodies, when the ſoul has deſerted.
them . Thus were they full of hypocriſy and iniquity. Hypocriſy is
the worſt iniquity of all other. Note, It is poſſible for thoſe that have
their hearts full of fin, to have their lives free from blame, and to appear
very good. But what will it avail us, to have the good word of our fel-
low-ſervants, if our Maſter doth not ſay, IWell done * when all other
graves are opened, theſe whited ſepulchres will be looked into, and the
dead men’s bones, and all the uncleanneſs, ſhall be brought out, and be
Jpread before all the hoſt of heaven, Jer. 8. 1, 2. For it is the day when
God ſhall judge, not the ſhews, but the ſecrets of men. And it will
then be ſmall comfort to them who ſhall have their portion with hypo-
crites, to remember how creditably and plauſibly they went to hell, ap-
plauded by all their neighbours. - *
VII. They pretended a deal of kindneſs for the memory of the pro-
phets that wºre dead and gone, while they hated and perſecuted thoſe
that were preſent with them. This is put laſt, becauſe it was the blackeſt
| part of their charaćter. God is jealous for his honour in his laws and
, “S
ordinances, and reſents it if they be proſahed and abuſed ; but he has
often expreſſed an equal jealouſy for his honour in his prophets and mi-
#iſters, and reſents it worſe if they be wronged and perſecuted; and
*
£erve here, ~ t
1. The reſpect which the Scribes and Phariſees pretended for the
miniſters, toucheti, his Anointed, and toucheth the apple ºf his eye. Ob-
prophété that were gone, v. 29, 30. This was the vanniſh, and that in f
which they outwardly appeared righteous.
(1.) They honoured the relics of the prophets, they built their tombs,
and garniſhed their ſepulchres. It ſeems, the places of their burial were
known, David’s ſepulchre was with them, A&s 2. 29. There was a
title upon the ſepulchre of the man of God, (2 Kings 23, 17. and Jo-
£ah thought it reſpect enough not to move his bones, v. 18. But they would
ido more, rebuild and beautify them. Now confider this. [1..] As an
inſtance of honour done to deceaſed prophets, who, while they lived,
were counted as the off-ſcouring of all things, and had all manner of evil
ſpoken againſtithem falſely. Note, God can extort, even from bad men,
an aeknowledgment of the honour even of piety and holineſs. Them that ||
honour 'God he will honour, and ſometimes with thoſe from whom
contempt is expected, 2 Sam. 6. 22. The memory of the just is blºſſed,
when the names of thoſe that hated and perſecuted them ſhall be co-
wered with ſhame. . The honour of conſtancy and reſolution in the
way of duty will be a laſting honour; and thoſe that are manifeſt to
Gód, will be manifeſt in the conſciences of thoſe about them. [2.]
As an inſtance of the hypocriſy of the Scribes and Phariſees who paid
their reſpect to them. Note, Carnal people can eaſily honour the memo- |
ries of faithful miniſters that are dead and gone, becauſe they do not
reprove them, nor diſturb them in their fins. Dead prophets are ſeers
that ſee not, and thoſe they can bear well enough ; they do not torment
them, as the living witneſſes do, that bear their teſtimony viva voce—with
a living voice, Rev. 11.10. They can pay reſpect to the writings of |
the dead prophets, which tell them what they should be ; but not the
reproofs of the living prophets, which tell them what they are. Sit
divus, modo non-ſit vivus—Let there beſaints ; but let them not be living
here. The extravagant reſpect which the church of Rome pays to the
, memory of ſaints departed, eſpecially the martyrs, dedicating days and
places to their names, enſhrining their relics, praying to them, and offer-
ing to their images, while they make themſelves drunk with the blood
of the ſaints of their own day, is a manifeſt proof that they not only
Jºcceed; but exceed, the Scribes and Phariſees in a counterfeit hypocri-
tical religion, which builds the prophets’ tombs, but hates the prophets’
doćtrine. . . 1.
(2.) They proteſted againſt the murder of them; (v. 30.) If we had
been in the days ºf our fathers, wb would not have been partakers with them.
They would never have conſented to the filencing of Amos, and the im-
priſonment of Micaiah, to the putting of Hanani in the ſtocks, and je-
therefore, when our Lord Jeſus comes to this head, he ſpeaks more fully |
than upon any of the other; (v. 29.37.) for he that toucheth his
remiah in the dungeon, to the ſtoning of Zechariah, the mocking of all
the meſſengers of the lord, and the abuſes put upon his prophets; no,
ilot they, they would ſooner have loſt their right hands than have done
any ſuch thing. What, is thy ſervant a dog 2 And yet they were at this
time plotting to murder, Chriſt, to whom all the prophets bore witneſs.
They think, if they had lived in the days of the prophets, they would
have heard them gladly and obeyed; and yet they rebelled againſt the
light that Chriſt brought into the world. But it is certain, a Herod.
and a Herodias to John the Baptiſt, would have been an Ahab and a
Jezebel to Elijah, Note, The deceitfulneſs of finners’ hearts appears
very much in this, that, while they go down the ſtream of the fins of
their own day, they fancy they ſhould have ſwum againſt the ſtream of
the fins of the former days; that, if they had had other people's oppor-
tunities, they would have improved them more faithfully ; if they had
been in other people’s temptations, they would have refifted them more
vigorouſly ; when yet they improve not the opportunities they have, nor
refift the temptations they are in. We are ſometimes thinking, if we
had lived when Chriſt was upon earth, how conſtantly we would have
followed him ; we would not have deſpiſed and rejećted him, as they then
did : and yet Chriſt in his ſpirit, in his word, in his miniſters, is ſtill no
better treated.
, 2. Their enmity and oppoſition to Chriſt and his goſpel, notwithſtand-
ing, and the ruin they were bringing upon themſelves and upon that ge-
neration thereby, v. 31...33. Obſerve here,
(1.) The indiétment proved ; ?e are witneſſes againſ? yourſelves.
Note, Sinners cannot hope to eſcape the judgment, af Chriſt, for want
ST MATTHEw, XXIII.
| arriving at a full ſtature in treachery, Iſa. 33. 1.
Jathers, and their lufts you will do.
The Doom of the Phäriſees.
of proof againſt them, when it is eaſy to find them witneſſes againſt
themſelves; and their very pleas will not only be overruled, but turned
i.their convićtion, and their own tongues ſhall be made to fall upon them,
.264. 8, h . - W . -
[1..] By their own confeſſion, it was the great wickedneſs of their
forefathers, to kill the prophets; ſo that they knew the fault of it, and
yet were themſelves guilty of the ſame fačt. Note, They who condemn
fin in others, and yet allow the ſame or worſe in themſelves, are of all
others moſt inewauſable, Rom. 1. 32.-2. 1. They knew they ought
not to have been partakers with perſecutors, and yet were the followers
of them. Such ſelf-contradićtions now will amount to ſelf-condemna.
tions in the great day. Chriſt puts another conſtruction upon their build-
ing of the tombs of the prophets than what they intended; as if by
beautifying their graves they juſtified their murderers, (Luke 11. 48.)
for they penſifted in the fin.
[2.] By their own confeſſion, theſe notorious perſecutors were their
anceſtors; ?e are the children of then They meant no more than that
they were their children by blood and nature; but Chriſt turns it upon
them, that they were ſo by ſpirit and diſpoſition; rou are of thoſe
They are, as you ſay, your fathers,
and you patrizare—take after your fathers; it is the fin that runs in the
blood among you. As your fathers did, ſo do ye, Aćts 7.51. They
came of a perſecuting race, were a ſeed of evil doers, (Iſa. 1. 4.) riſën
up in their fathers' ſtead, Numb, 32. 14. Malice, envy, and cruelty,
were bred in the bone with them, and they had formerly eſpouſed it for
a principle, to do as their fathers did, Jer. 44. 17. And it is obſervable
here, (v. 30.) how careful they are to mention the relation; “They
were our fathers, that killed the prophets, and they were men in honour
and power, whoſe ſons and ſucceſſors we are.” If they had deteſted
the wickedneſs of their anceſtors, as they ought to have done; they would
not have been ſo fond to call them their fathers ; for it is no credit to
be akin to perſecutors, though they have ever ſo much dignity and do-
Eſli (11OI), . * * , . -
(2.) The ſentence paſſed upon them. Chriſt here proceeds, * * .
[1..] To give them up to fin as irreclaimable; (v. 32.) Fill ye up then
the meaſure of your fathers. If Ephraim be joined to idols, and hate to
be reformed, let him alone. He that is filthy, let him be filthy ſtill. Chriſt
knew they were now contriving his death, and in a few days would ac-
compliſh it; “Well,” ſaith he, “go on with your plot, take your
courſe, walk in the way of your heart and in the fight of your eyes, and
ſee what will come of it. What thou doeſ?, do quickly. You will but
fill up the meaſure of guilt, which will then overflow in a deluge of
wrath. Note, Firſt, There is a meaſure of fin to be filled up, before
utter ruin comes, upon perſons and families, churches and nations. God
will bear long, but the time will come, when he can no longer forbear,
Jer. 44. 22. We read of the meaſure of the Amorites that was to be
| filled, (Gen. 15. 16.) of the harveſt of the earth being ripe for the ſickle,
(Rev. 14. 15, 19.) and of finners making an end to deal treacherouſly,
Secondly, Children
fill up the meaſure of their fathers’ fins when they are gone, if they per-
fiſt in the ſame or the like. That national guilt which brings national
ruin, is made up of the fin of many in ſeveral ages, and in the ſucceſſions
of ſocieties there is a ſcore going on ; for God juſtly viſits the iniquity
of the fathers upon the children that tread in the ſteps of it. Thirdly,
Perſecuting Chriſt, and his people and miniſters, is a fin that fills
the meaſure of a nation’s guilt ſooner than any other. This was it
| that brought wrath without remedy upon the fathers, (2 Chron. 36. 16.)
and wrath to the utmoſt upon the children, teo, 1 Theſſ. 2. 16. This
was that fourth tranſgreſfion, of which, when added to the other three,
the Lord would not turn away the puniſhment, Amos 1. 3, 6, 9, 11, 13.
Fourthly, It is juſt with God to give thoſe up to their own heart's luſts,
who obſtinately perfiſt in the gratification of them. Thoſe who will run
headlong to ruin, let the reins be laid on their neck, and it is the ſaddeſt
condition a man can be in on this ſide hell.
{2.] He proceeds to give them up to ruin as irrecoverable, to a per-
ſonal, ruin in the other world ; (v. 33.) Te ſerpents, ye generation of
| vipers, how can ye eſcape the damnation of hell ? Theſe are ſtrange words
: to come from the mouth of Chriſt, into whoſe lips grace was poured.
But he can and will ſpeak terror, and in theſe words he explains and ſums
!
}
*
up the eight woes he had denounced, againſt the Scribes and Phariſees.
Here is, Firſt, Their deſcription; ?e ſerpents. Both Chriſt call
names Yes, but this doth not warrant us to do ſo. He infallibly knew
| what was in man, and knew them to be ſubtle as ſerpents cleaving to the
# earth, feeding on duſt ; they had a ſpecious. outfide, but were withia


ST MATTHEw, XXIII.
The Guilt of Jeruſalem. t
malignant, had poiſon under their tongues, the ſeed of the old ſerpent.
They were a generation gſ vipers ; they and thoſe that went before them,
they and thoſe that joined with them, were a generation of ehvenomed,
enraged, ſpiteful adverſaries to Chriſt and his goſpel. They loved to
be called of men, Rabbi, rabbi, but Chriſt calls them ſerpents and vipers;
for he gives men their true charaćters, and delights to put contempt upon
the proud. - - - - -
Secondly, Their doom. He repreſents their condition as very ſad,
and in a manner deſperate,. How can ye eſtape the damnation of hell P
Chriſt himſelf preached hell and damnation, for which his miniſters have
often been reproached by thoſe that care not to hear of it. Note, 1.
The damnation of hell will be the fearful end of all impenitent finners.
This doom coming from Chriſt, was more terrible than coming from all
the prophets and miniſters that ever were, for he is the Judge, into whoſe
hands the keys of hell and death are put, and his ſaying they were
damned, made them ſo. 2. There is a way of eſcaping this damnation,
3. Of
this is implied here; ſome are delivered from the wrath to come.
ałł finners, thoſe who are of the ſpirit of the Scribes and Pharifees, are
leaſt likely to efcape this damnation; for repentance and faith are né-
ceſſary to that eſcape; and how will they be brought to theſe, who are
ſo conceited of themſelves, and ſo prejudiced againſt Chriſt and his goſpel,
as they were 2 How could they be healed and ſaved, who would not bear
to have their wound ſearched, nor the balm of Gilead applied to it;
Publicans and harlots, who were ſenſible of their diſeaſe and applied
themſelves to the Phyſician, were more likely to eſcape the damnation of
hell than thoſe ; who, though they were in the high road to it, were ||,
|As the apoſtles went from city to city, to preach the goſpel, the Jews
| dodged them, and haunted them, and ſtirred up perſecution againſt
them, A&ts lºº. 19.—17. 13.
f
confident they were in the way to heaven.
34. Wherefore behold, I ſend unto you prophets, and
wiſe men, and ſcribes; and ſºme of them ye ſhall kill and
crucify, and ſome of them ſhall ye ſcourge in your ſyna-
gogues, and perſeeute them from city to city: 35. That
upon you may come all the righteous blood ſhed upon the
earth, from the blood of righteous Abel unto the blood of
Zacharias ſon of Barachias, whom ye ſlew between the
temple and the altar. 36. Verily I ſay unto you, All theſe
things ſhall come upon this generation. 37, O Jeruſalem,
Jeruſalem, thou that killeſt the prophets, and ſtoneſt them
which are ſent unto thee, how often would I have |
gathered thy children together even as a hen gathereth
her chickens under her wings, and ye would not! 38. Be-
hold, your houſe is left unto you deſolate. 39. For I
ſay unto you, Ye ſhall not ſee me henceforth, till ye
ſhall ſay, Bleſſed is he that cometh in the name of the
We have left the blind leaders fallen into the ditch, under Chriſt’s
ſentence, into the damnation of hell ; let us ſee what will become of the
blind followers, of the body of the Jewiſh church, and particularly Jeru-
ſalem. . - -
I. Jeſus Chriſt deſigns yet to try them with the means of grace; I
Jęnd unto you prophets, and wiſe men, and ſcribes. The connexion is
ſtrange; “Tou are a generation of vipers, not likely to eſcape the dam-
nation of hell;” one would think it ſhould follow, “ Therefore you
ſhall never have a prophet ſent to you any more ;” but no, “Therefore
I will ſend unto you prophets, to ſee if you will yet at length be wrought
upen, or elſe to leave you inexcuſable, and to juſtify God in your
ruin.” It is therefore uſhered in with a note of admiration, behold !
Obſerve, -
1. It is Chriſt that ſends them ; I ſend. By this he avows liimſelf
to be God, having power to gift and commiſſion prophets. It is an act
of kingly office; he ſends them as ambaſſadors to treat with us about the
concerns of our ſouls. After his reſurre&tion, he made this word good,
when he ſaid, So ſend I you, John 20, 21. Though now he appeared
mean, yet he was intruſted with this great authority. -
2. He ſends them to the Jews firſt ; “I ſend them to you.” They
began at Jeruſalem ; and, wherever they went, they obſerved this rule,
to make the firſt tender of goſpel-grace to the Jews, A&ts 13.46.
3. Thoſe he ſends, are called prophets, wiſe men, and ſcribes, Old Teſ.
tament names for New Teſtament o
Vol. IV. No. 78. • * • * *
ſ
|
|
3. 52.
ſefit to them now ſhould not be inferior to the prophets of the Old Teſ.
tament, to Selomon the wiſe, or Ezra the ſoribe. The extraordinary
| miniſters, who in the firſt ages were divinely inſpired, were as the pro-
phets commiſſioned immediately from heaven ; the ordinary ſettled mi-
niſters, who were then, and continue in the ehurch ſtill, and will do to
the end of time, are as the wiſe men and ſcribes, to guide and inſtruët
the people in the things of God. Gr, we may take the apoſtles
and evangeliſts for the prophets and wiſe men, and the paſtors and
teachers for the ſeribes, instructed to the kingdom of heaven; (ch. HS.
) for the office of a ſqribe was honourable till the men diſhonoured
II. He foreſees and foretells the ill uſage that his meſſengers would
meet with among them; “Some of then ye ſhall kill and orucify, and yet
I will ſend them.” Chriſt knows beforehand how ill his ſervants will
be treated, and yet ſends them, and appoints them their meaſure of ſuf-
ferings; yet he loves them never the leſs for his thus expoſing them, for
he deſigns to glorify himſelf by their ſufferings, and them after them; he
will counter-balance them though not prevent them. Obſerve, t
1. The cruelty of theſe perſecutors; ?e shall kill and crucify them.
It is no leſs than the blood, the life-blood, that they thirſt after ; their
luſt is not ſatisfied with any thing ſhort of their deſtrućtion, Exod.
15.9. They killed the two James’, orucified Simon the ſon of Cleophas,
| and ſcourged Peter and John ; thus did the members partake of the
ſufferings of the Head, he was killed and crucified,
Chriſtians muſt expect to refift unto blood. -
2. Their unwearied induſtry;, re shall p
and ſo were they.
erſecute them Jrom city to city.
They that did not believe in Judea,
were more bitter enemies to the goſpel than any other unbelievers, Rom.
15. 31. . . -
3. The pretence of religion in this ; they ſcourged them in their ſy-
nagogues, their places of worſhip, where they kept their eccleſiaſtical
courts; ſo that they did it as a piece of ſervice to the church ; caſt
them out, and ſaid, Let the Lord be glorifted, Iſa. 66. 5. John 16. 2.
III. He imputes the fin of their fathers to them, becauſe they imitated
it; That spon you may come all the righteous bloodſhed upon the earth,
v. 35, 36. Though God bear long with a perſecuting generation, he
will not bear always; and patience abuſed, turns into the greateſt wrath.
| The longer finners have been heaping up treaſures of wickedneſs, the
deeper and fuller will the treaſures of wrath be ; and the breaking di
them up will be like breaking up the fountains of the great deep. *
Obſerve, 1. The extent of this imputation ; it takes in all the righté.
| ous blood shed upon the earth, that is, the blood ſhed for righteouſneſs'
ſake, which has all been laid up in God’s treaſury, and not a drop of it
| loſt, for it is precious, Pſ. 72, 14. He dates the account from the blood
of righteous Abel, thence this aera martyrum—age gf martyrs commences;
he is called righteous Abel, for he obtained witneſs from heaven, that he
was righteous, God testifying of his gifts. ... How early did martyrdom
come into the world ! The firſt that died, died for his religion, and, being .
dead, he yet ſpeaketh. His blood not only cried againſt Cain, but con-
tinues to cry againſt all that walk in the way of Cain, and haté and per-
ſecute their brother, becauſe their works are righteous. He extends it to
Zacharias the ſon of Barachias, (v. 36.) not Zecharias the prophet, (as
ſome would have it,) though he was the ſon of Barachias, (Zech. 1. i.)
nor Zecharias, the father of John Baptiſt, as others ſay ; but, as is moſt
probable, Zechariah the ſon of Jehoiada, who was ſlain in the court of the
Lord’s houſe, 2 Chron. 24, 20, 21. His father is called Barachias, which
fignifies much the ſame with Jehoiada; and it was uſual among the Jews
for the ſame perſon to have two names; whom yeſ!ew, ye of this nation,
though not of this generation. This is ſpecified, becauſe the requiring
of that is particularly ſpoken of, (2 Chron. 24. 22.) as that of Abel’s
is. The Jews imagined that the captivity had ſufficiently atomed for
that guilt; but Chriſt lets them know that it was not yet fully accounted
for, but remained upon the ſcore. And ſome think that this is mens
tioned with a prophetical hint, for there was one Zecharias, the ſon of
Baruch, whom Joſephus ſpeaks of, (De Bello Judaico, lib. 5. cap. 1.).
who was a juſt and good man, who was killed in the temple a little be-,
fore it was deſtroyed by the Romans. Archbiſhop Tillotſon thinks that,
Chriſt both alludes to the hiſtory of the former Zeeharias in Chronicles,
and foretells the death of this latter in Joſephus. Though the latter.
was not yet ſlain, yet, before this deſtruction comes, it would be true that,
ficers; to ſhew that the miniſters ||
they had ſlain him; ſo that all ſhall be put together from firſt to laſt. . . .
2. The effect of it; All thºſe things shall come ; all the guilt of this
blood, all the puniſhment of it, it ſhall all come upon this generation. The
miſery and ruin that are coming upon them, ſhall be ſo very great, that,
though, confidering the evil of their own fins, it was leſs than even thoſe
deſerved ; yet, comparing it with other judgments, it will ſeem to be a
general reckoning for all the wickedneſs of their anceſtors, eſpecially
their perſecutions, to all which God declared this ruin to have ſpecial
reference and relation. The deſtruction ſhall be ſo dreadful, as if God
had once for all arraigned them for all the righteous blood, ſhed in the
world. It ſhall come upon this generation ; which intimates, that it ſhall
come quickly; ſome here ſhall live to ſee it. Note, The ſorer and
nearer the puniſhment of fin is, the louder is the call to repentance and
reformation.’ - - - p
IV. He laments the wickedneſs of Jeruſalem, and juſtly upbraids
them with the many kind offers he had made them, v. 37. See with
what concern he ſpeaks of that city; O Jeruſalem, Jeruſalem / The re-
petition is emphatical, and beſpeaks abundance of commiferation. A
day or two before, Chriſt had wept over Jeruſalem, now he fighed and
groaned over it. Jeruſalem, the viſion of peace, (ſo it fignifies,) muſt ||
now be the ſeat of war and confuſion. Jeruſalem, that had been the joy
of the whole earth, muſt now be a hiſing, and an astonishment, and a by-
word; Jeruſalem, that has been a city compact together, ſhall now be
ſhattered and ruined by its own inteſtine broils. Jeruſalem, the place
that God has choſen to put his name there, ſhall now be abandoned to the
ſpoil and the robbers, Lam. 1. 1.-4. 1. But wherefore will the Lord
do all this to Jeruſalem : Why? Jeruſalem hath grievouſly ſinned, Lam.
1, 8. - -
1. She perſecuted God’s meſſengers; Thou that killest the prophets,
and stonest them that are ſent unto thee. This fin is eſpecially charged
Aupon Jeruſalem, becauſe there the Sanhedrim, or great council, ſat, who
took cogniſance of church-matters, and therefore a prophet could not
periſh but in Jeruſalem, Luke 13. 33. It is true, they had not now a
power to put any man to death, but they killed the prophets in popular
tumults, mobbed them, as Stephen, and put the Roman powers on to
kill them. At Jeruſalem, where the goſpel was firſt preached, it was
firſt perſecuted, (A&ts 8. I.) and that place was the head-quarters of the
perſecutors, thence warrants were iſſued out to other cities, and thither
the ſaints were brought bound, Aćts 9. 2. Thou stonest them : that was
a capital puniſhment, in uſe only among the Jews. By the law, falſe
prophets and ſeducers were to be stoned, (Deut. 13. 10.) under colour of
which law, they put the true prophets to death. Note, It has often been
the artifice of Satan, to turn that artillery againſt the church, which was
originally planted in the defence of it. Brand the true prophets as ſe-
ducers, and the true profeſſors of religion as heretics and ſchiſmatics,
and then it will be eaſy to perſecute them. There was abundance of
other wickedneſs in Jeruſalem ; but this was the fin that made the
loudeſt cry, and which God had an eye to more than aliy other, in bring-
ing that ruin upon them, as 2 Kings 24. 4. 2 Chron. 36. 16. Obſerve,
Chriſt ſpeaks in the preſent tenſe; Thou killest, and stonest : for all
they had done, and as they would do, was preſent to Chriſt’s notice.
2. She refuſed and reječted Chriſt, and goſpel-offers. The former
was a fin without remedy, this against the remedy. Here is, (1.) The
wonderful grace and favour of Jeſus Chriſt toward them ; How often
would I have gathered thy children together, as a hen gathers her chickens
under her wings / Thus kind and condeſcending are the offers of goſpel-
grace, even to Jeruſalem’s children, bad as ſhe is, the inhabitants, the
little ones not excepted. [1..] The favour propoſed, was, the gather-
ing of them. Chriſt’s defign is to gather poor ſouls, gather them in
from their wanderings, gather them home to himſelf, as the Centre of
unity; for to him must the gathering of the people be. He would have
taken the whole body of the Jewiſh nation into the church, and ſo ga-
thered them all (as the Jews uſed to ſpeak of proſelytes under the wings |
of the Divine Majesty. It is here illuſtrated by an humble fimilitude ;
as a hen clucks her chickens together. Chriſt would have gathered them,
First, With ſuch a tenderneſs of affection as the hen does, which has, by |
inſtinét, a peculiar concern for her young ones. Chriſt’s gathering of
fouls, comes from his love, Jer. 31. 3. Secondly, For the ſame end.
The hen gathered her chickens under her wings, for protećtion and ſafety,
and for warmth and comfort; poor ſouls have in Chriſt both refuge and
refreſhment. The chickens naturally run to the hen for ſhelter, when
they are threatened by the birds of prey ; perhaps Chriſt refers to that
promiſe, (Pſ. 91. 4.) He shall cover thee with his feathers. There is
healing under Christ’s wings.; (Mal. 4. 2.) that is more than the hen
has for her chickens.
[2] The forwardneſs of Chriſt to confer this favour. His offers
…” * ,
, them.
and ye would not.
The Guilt and Doom of Jeruſalem.
are, First, Very free; I would have done it... Jeſus Chriſt is truly willing
to receive and ſave poor ſouls that come to him. He defires not their
ruin, he delights in their repentance. Secondly, Very frequent ; How
often / C.; often came up to Jeruſalem, preached, and wrought mira-
cles there; and the meaning of all this, was, he would have gathered
He keeps account how often his calls have been repeated. As
often as we have heard the found of the goſpel, as often as we have felt
the ſtrivings of the Spirit, ſo often Chriſt would have gathered us.
[3.] Their wilful refuſal of this grace and favour; ?e would not.
How emphatically is their obſtinacy oppoſed to Chriſt’s mercy! I would,
He was willing to ſave them, but they were not
willing to be ſaved by him. Note, It is wholly owing to the wicked
wills of finners, that they are not gathered under the wings of the Lord
Jeſus. They did not like the terms upon which Chriſt propoſed to ga-
ther them ; they loved their fins, and yet truſted to their righteouſneſs;
they would not ſubmit either to the grace of Chriſt or to his government,
and ſo the bargain broke off. * -
V. He reads Jeruſalem’s doom ; (v. 38, 39.) Therefore behold, your
houſe is left unto you deſolate, . Both the city and the temple, God’s
houſe and their own, all ſhall be laid waſte. But it is eſpecially meant
of the temple, which they boaſted of, and truſted to ; that holy moun-
tain becauſe of which they were ſo haughty. Note, They that will not
be gathered by the love and grace of Chriſt, ſhall be conſumed and ſcat-
tered by his wrath; I would, and you would not. Iſrael would none of
me, ſo I gave them up, Pſ, 81. 11, 12. - -
1. Their houſe ſhall be deſerted; It is left unto you. Chriſt was now
departing from the temple, and never came into it again, but by this
word abandoned it to ruin. They doted on it, would have it to them-
ſelves; Chriſt muſt have no room or intereſt there. “Well,” ſaith
Chriſt, “it is left to you ; take it, and make your beſt of it; I will
never have any thing more to do with it.” They had made it a houſe of
merchandiſe, and a den of thieves, and ſo it is left to them. Not long
after this, the voice was heard in the temple, “Let us depart hence.”
When Chriſt went, Ichabod, the glory departed. Their city alſo was
left to them, deſtitute of God’s preſence and grace; he was no longer a
Wall offire about them, nor the Glory in the midst of them. * * -
2. It ſhall be deſolate ; It is left unto you déſolate ; it is left pop.os—
a wilderneſs. (1.) It was immediately, when Chriſt left it, in the eyes
of all that underſtood themſelves, a very diſmal melancholy place.
Chriſt’s departure makes the beſt furniſhed, beſt repleniſhed place a wil-
derneſs, though it be the temple, the chief place of concourſe; for what
comfort can there be where Chriſt is not 2 Though there may be a
crowd of other contentments, yet, if Chriſt’s ſpecial ſpiritual preſence
be withdrawn, that ſoul, that place, is become a wildernçſs, a land of
darkneſs, as darkneſs itſelf. This comes of men’s rejećting Chriſt, and
driving him away from them. (2.) It was, not long after, deſtroyed
and ruined, and not one stone left upon another. The lot of Jeruſalem’s
enemies will now become Jeruſalem’s lot, to be made of a city a heap, of
a defenced cily a ruin, (Iſa. 25. 2.) a lofty city laid low, even to the
ground, Iſa. 26. 5. The temple; that holy and beautiful houſe, became
deſolate. When God goes out, all enemies break in.
Lastly, Here is the final farewell that Chriſt took of them and their
temple; ?e shall not ſee me henceforth, till ye shall ſay, Bleſſed is he that
cometh. This beſpeaks, . -
1. His departure from them. The time was at hand, when he should
leave the world, to go to his Father, and be ſeen no more. After his re-
ſurrection, he was ſeen only by a few choſen witneſſes, and they ſaw him
not long, but he ſoon removed to the inviſible world, and there will be till
the time of the restitution of all things, when his welcome at his firſt coming
will be repeated with loud acclamations ; Blºſſed is he that cometh in the
name of the Lord. Chriſt will not be ſeen again till he come in the clouds,
and every eye shall ſee him ; (Rev. 1. 7.) and then, even they, who,
when time was, reječted and pierced him, will be glad to come in among
his adorers; then every knee ſhall bow to him, even thoſe that had
bowed to Baal ; and even the workers of iniquity will then cry, Lord,
Lord, and will own, when his wrath is kindled, that blºſſed are all they
that put their trust in him. Would we have our lot in that day with
thoſe that ſay, Bleſſed is he that cometh ; let us be with them now, with
them that truly worſhip, and truly welcome, Jeſus Chriſt.
2. Their continued blindneſs and obſtimacy ; ?e shall not ſee me, that
is, not ſee me to be the Meſfiah, (for otherwiſe they did ſee him upon
the croſs,) not ſee the light of the truth concerning me, nor the things
that belong to your peace, till ye shall ſay, Blºſſed is he that cometh. They
will never be convinced till Chriſt’s ſecond coming convince them, when
ST MATTHEw, XXIV.
Awful Preditions.
it will be too late to make an intereſt in him, and nothing will remain
Öut a fearful looking for, of judgment.
often puniſhed with judicial blindneſs. If they will not ſee, they shall
not ſee. . With this word he concludes his public preaching. After his
reſurrection, which was the ſign of the prophet Jonas, they ſhould have
no other ſign given them, till they ſhould ſee the ſign of the Son of man,
ch. 24, 30. (2.) When the Lord comes with ten thouſand of his ſaints,
he will convince all, and will force acknowledgments from the proudeſt
of his enemies of his being the Meſſiah, and even they shall be found liars
to him. They that would not now come at his call, ſhall then be forced
to depart with his curſe. The chief prieſts and ſcribes were diſpleaſed
with the children for crying hoſanna to Chriſt; but the day is coming,
when proud perſecutors would gladly be found in the condition of the
meaneſt and pooreſt they now trample upon. They who now reproach
and redicule the hoſannas of the ſaints, will be of another mind ſhortly ;
it were therefore better to be of that mind now. Some make this to
refer to the converſion of the Jews to the faith of Chriſt; then they
ſhall ſee him, and own him, and ſay, Bleſſed is he that cometh; but it
feems rather to look further, for, the complete manifeſtation of Chriſt,
and convićtion of finners, are reſerved to be the glory of the laſt day.
CHAP. XXIV.
Chriſt’s preaching was moſtly practical; but, in this chapter, we have a pro-
phetical diſcourſe, a prediction of things to come; ſuch however as had a
practical tendency, and was intended, not to gratify the curioſity of his
... diſciples, but to guide their conſciences and converſations, and it is there-
Jore concluded with a practical application. The church has always had
particular prophecies, beſide general promiſes, both for direction and för
encouragement to believers : but it is obſervable, Christ preached this pro-
phetical ſermon in the cloſe of his miniſtry, as the Apocalypſe is the last
, $ook of the New Teſtament, and the prophetical books of the Old Testa-
ment are placed laſt, to intimate to us, that we must be well-grounded in
plain truths and duties, and thoſe must firſt be well-digeſted, before we
dive into thoſe things that are dark and difficult; many run themſelves
into configſion by beginning their Bible at the wrong end. Wow, in this
chapter, we have, I. The occaſion of this diſcourſe, v. 1..3. II. The
diſcourſe itſelf, in which, 1. The prophecy of divers events, eſpecially re-
Jerring to the deſtruction of Jeruſalem, and the utter ruin of the Jewish
church and nation, which were now haſtening on, and were completed
about forty years after ; the prefaces to that deſtruction, the concomitants
and conſequences of it : yet looking further, to Chriſt’s coming at the end
of time, and the conſummation of all things, of which that was a type and
- figure, v. 4...31. 2. The practical application of this prophecy for the
awakening and quickening of his diſciples to prepare for theſe great and
awful things, v. 32.51.
ANº Jeſus went out, and departed from the temple;
A and his diſciples came to him, to ſhew him the
buildings of the temple. 2. And Jeſus ſaid unto them,
See ye not all theſe things? Verily I ſay unto you, There
ſhall not be left here one ſtone upon another, that ſhall
not be thrown down. 3. And as he ſat upon the mount
of Olives, the diſciples came unto him privately, ſaying,
Tell us, when ſhall theſe things be? And what shall be the
ſign of thy coming, and of the end of the world : -
Here is, -
I. Chriſt’s quitting the temple, and his public work there. He had
ſaid, in the cloſe of the foregoing chapter, Tour houſe is left unto you de-
Jolate ; and here he made his words good; He went out, and departed
jrom the temple. The manner of expreſſion is obſervable ; he not only
went out of the temple, but departed from it, took his final farewell of
it ; he departed from it, never to return to it any more ; and then im-
mediately follows a predićtion of its ruin. Note, That houſe is left de-
ſolate indeed, which Chriſt leaves. Woe unto them when I depart, Hoſ.
9, 12. Jer. 6. 8. It was now time to groan out their Ichabod, The glory
is departed, their defence is departed. Three days after this, the vail of
the temple was rent ; when Chriſt left it, all became common and un-
clean ; but Chriſt departed not till they drove him away; did not re-
jećt them, till they firſt rejećted him. . . .
II. His private diſcourſe with his diſciples; he left the temple, but
he did not leave the twelve, who were the feed of the goſpel-church,
Note, (1.) Wilful blindneſs is |
| no coſt was ſpared, no art left untried, to make it ſumptuous.
which the caſting off of the Jews was the enriching of. When he left
the temple, his diſciples left it too, and came to him. Note, It is good
being where Chriſt is, and leaving that which he leaves. They came
to him, to be inſtrućted in private, when his public preaching was over;
for the ſecret of the Lord is with them that fear him. He had ſpoken of
the deſtrućtion of the Jewiſh church to the multitude in parables, which
here, as uſual, he explains to his diſciples. Obſerve,
1. His diſciples came to him, to shew him the buildings of the temple.
It was a ſtately and beautiful ſtrušture, one of the wonders of the world;
Though
it came ſhort of Solomon's temple, and its beginning was ſºnall, yet its
latter end did greatly increqſe. It was richly furniſhed with gifts and
offerings, to which there were continual additions made. They
ſhewed Chriſt theſe things, and deſired him to take notice of them, either,
(1.) As being greatly pleaſed with them themſelves, and expecting he
ſhould be ſo too. They had lived moſtly intCalilee, at a diſtance from
the temple, had ſeldom ſeen it, and therefore were the more ſtruck with
H admiration at it, and thought he ſhould admire as much as they did, all
this glory; (Gen. 31. 1.) and they would have him divert himſelf S.
his preaching, and from his ſorrow which they ſaw him perhaps almoſt
overwhelmed with) with looking about him. Note, Even good men are
apt to be too much enamoured with outward pomp and gaiety, and to
overvalue it, even in the things of God; whereas we ſhould be, as Chriſt
was, dead to it, and look upon it with contempt. The temple was indeed
glorious, but, [1..] Its glory was fullied and ſtained with the fin of the
prieſts and people; that wicked doćtrine of the Phariſees, which pre-
ferred the gold before the temple that ſanétified it, was enough to de-
face the beauty of all the ornaments of the temple. [2.] Its glory was
eclipſed and outdone by the preſence of Chriſt in it, who was the Glory
of this latter houſe, (Hag. 2. 9.) ſo that, the buildings had no glory, in
compariſon with that Glory which excelled, -
Or, (2.) As grieving that this houſe ſhould be left deſolate ; they
ſhewed him the buildings, as if they would move him to reverſe the ſen-
tence ; “ Lord, let not this holy and beautiful houſe, where our fathers
praiſed thee, be made a deſolation.” They forgot how many provi-
dences, concerning Solomon’s temple, had manifeſted how little God
cared for that outward glory which they had ſo much admired, when
the people were wicked, 2 Chron. 7, 21. This houſe, which is high, fin
will bring low. Chriſt had lately looked upon the precious ſouls, and
wept for them, Luke 19, 41. The diſciples look upon the pompous
buildings, and are ready to weep for them. In this, as in other things,
his thoughts are not like our's. It was weakneſs, and meanneſs of ſpirit,
in the diſciples, to be ſo fond of fine buildings ; it was a childiſh thing.
Animo magno nihil magnum—To a great mind nothing is great. , Seneca.
2. Chriſt, hereupon, foretells the utter ruin and deſtruction that were
coming upon this place, v. 2. Note, A believing forefight of the de-
facing of all worldly glory, will help to take us off from admiring it, and
*
overvaluing it. The moſt beautiful body will be ſhortly worms'-meat,
and the moſt beautiful building a ruinous heap. And ſhall we then ſet
our eyes upon that which ſo ſoon is not, and look upon that with ſo
much admiration, which ere long we ſhall certainly look upon with ſo
much contempt 2: See ye not all theſe things P. They would have Chriſt
look upon them, and be as much in love with them as they were ; he
would have them look upon them, and be as dead to them as he was.
There is ſuch a fight of theſe things as will do us good ; ſo to ſee them
as to ſee through them, and ſee to the end of them.
Chriſt, inſtead of reverſing the decree, ratifies it ; Verily, I ſay unto
gyou, there shall not be left one ſtone upon another. –
(1.) He ſpeaks of it as a certain ruin; “I ſay unto you. I, that
know what I ſay, and know how to make good what I ſay ; take my
word for it, it ſhall be ſo ; I, the Amen, the true Witneſs, ſay it to you.”
All judgment being committed to the Son, the threatenings, as well as
the promiſes, are all yea, and amen, in him, Heb. 6. 17, 18. - -
(2.) He ſpeaks of it as an utter ruin. The temple ſhall not only be
ſtripped, and plundered, and defaced, but utterly demoliſhed and laid
waſte ; Not one stone shall be left upon another. Notice is taken, in the
building of the ſecond temple, of the laying of one stone upon anothers
(Hag. 2. 15.) and here, in the ruin, of not leaving one stone upon another. -
History tells us, that this was fulfilled in the latter ; for though Titus,
when he took the city, did all he could to preſerve the temple, yet he
could not reſtrain the enraged ſoldiers from deſtroying it utterly ; and it
was done to that degree, that Turnus Rufus ploughed up the ground on
which it had ſtood : thus that ſcripture was fulfilled, (Mic. 3. 12.).
Zion shall, for your ſake, be ploughed as a field. And afterward, in
A
ened away the builders.
ST. MATTHEW, XXIV.
Julian the Apoſtat6's time; when the Jews were encouraged by him to
rebuild their temple, in oppoſition to the chriſtian religion, what remained
of the ruins, was quite pulled down, to level the ground for a new foun-
dation ; but the attempt was defeated by the miraculous eruption of fire
out of the ground, which deſtroyed the foundation they laid, and fright-
Now this predićtion of the final and irrepara-
ble ruin of the temple, includes a predićtion of the period of the Leviti-
cal prieſthood and the ceremonial law. * º
3. The diſciples, not diſputing either the truth or the equity of this
fentence, nor doubting of the accompliſhment of it, inquire more particu- |
larly of the time when it ſhould come to paſs, and the figns of its ap-
proach, v. 3. Obſerve, - -
, (1.) Where they made this inquiry; privately, as he ſat upon the
mount of Olives ; probably, he was returning to Bethany, and there ſat
down by the way, to reſt him ; the mount of Olives directly faced the
temple, and from thence he might have a full proſpect of it at ſome diſ-
tance ; there he fat as a Judge upon the bench, the temple and city
being before him as at the bar, and thus he paſſed ſentence on them.
We read (Ezek. 11. 23.) of the removing of the glory of the Lord
from the temple to the mountain ; ſo Chriſt, the great Shechinah, here | great ſigns and wonders, in ſomuch that (i f it were po ſible)
and ||
what shall be theſign of thy conting, and of the end of the world Here are
removes to this mountain. . * ".
(2.) What the inquiry itſelf was ; When shall thºſe things be ;
three queſtions. -
[1.j Some think, theſe queſtions do all point at one and the ſame
thing—the deſtruction of the temple, and the period of the Jewiſh church
and nation, which Chriſt had himſelf ſpoken of at his scoming, (ch.
16. 28.) and which would be the conſummation of the age, (for ſo it
may be read,) the finiſhing of that diſpenſation. Or, they thought the
deſtrućtion of the temple muſt needs be the end of the world. If that
houſe be laid waſte, the world cannot ſtand; for the Rabbins uſed to ſay
that the houſe of the ſanétuary was one of the ſeven things for the ſake
of which the world was made ; and they think, if ſo, the world will not
ſurvive the temple. . . . ---
[2.] Others think their queſtion, When shall theſe things be 2 refers
to the deſtruction of Jeruſalem, and the other two to the end of the
world ; or Chriſt’s coming may refer to his ſetting up his goſpel-
kingdom, and the end of the world to the day of judgment. I rather
incline to think that their queſtion looked no further than the event
Chriſt now foretold ; but it appears by other paſſages, that they had
very confuſed thoughts of future events; ſo that perhaps it is not poſ-
fible to put any certain conſtruction upon this queſtion of theirs.
But Chriſt, in his anſwer, though he does not expreſsly reëtify the miſ.
takes of his diſciples, (that muſt be done by the pouring out of the
Spirit,) yet looks further than their queſtion, and inſtrućts his church,
not only concerning the great events of that age, the deſtrućtion of Je-
ruſalem, but concerning his ſecond coming at the end of time, which |
here he inſenſibly ſlides into a diſcourſe of, and of that, it is plain, he - -
|| That queſtion he anſwers fully, for we are concerned to understand the
4. And Jeſus anſwered and ſaid unto them Take heed ſigns of the times, ch. 16. 3. Now the prophecy primarily reſpects the
o * *-* . 'a 2 - l
that no man deceive you. 5. For many ſhall come in |
fpeaks in the next chapter, which is a continuation of this fermon.
my name, ſaying, I am Chriſt; and ſhall deceive many.
6. And ye ſhall hear of wars, and rumours of wars : ſee
that ye be not troubled : for all thºſe things muſt come to
paſs, but the end is not yet.
againſt nation, and kingdom, againſt kingdom: and there
ſhall be famines, and peſtilences, and earthquakes, in di-
vers places. 8. All theſe are the beginning of ſorrows.
9. Then ſhall they deliver you up to be afflićted, and ſhall
kill you : and ye ſhall be hated of all nations for my
name’s ſake. TO. And then ſhall many be offended, and
fhall betray one another, and ſhall hate one another.
And many falſe prophets ſhall ariſe, and ſhall deceive many.
12. And becauſe iniquity ſhall abound, the love of many
ſhall wax cold. 13. But he that ſhall endure unto the
end, the ſame ſhall be ſaved. 14. And this goſpel of the
| are much the ſame ſtill that they were then ; ſo-that upon the Prophecy
kingdom ſhall be preached in all the world, for a witneſs
unto all nations, and then ſhall the end come. 15. When
ye therefore ſhall ſee the abomination of deſolation, ſpoken
7. For nation ſhall riſe |
Awful Predićtions.
of by Daniel the prophet, ſtand in the holy place, (whoſa
readeth let him underſtand,) 16. Then let them which
be in Judea, flee into the mountains, 17. Let him which
is on the houſe-top, not come down to take anything out
of his houſe: 18. Neither let him which is in the field,
return back to take his clothes. 19. And woe unto them
that are with child, and to them that give fuck, in thoſe
days. 20. But pray ye that your flight be not in the
winter, neither on the ſabbath-day: 21. For then ſhall
| be great tribulation, ſuch as was not ſince the beginning
Rºy
| of the world to this time, no, nor ever ſhall be. 22. And
| except thoſe days ſhould be ſhortened, there ſhould no
fleſh be ſaved: but for the elečts' ſake thoſe days ſhall be
ſhortened. 23. Then if any man ſhall ſay unto you, Lo,
here is Chriſt, or there; believe it not. 24. For there
ſhall ariſe falſe Chriſts, and falſe prophets, and ſhall ſhew
they ſhall deceive the very eleēt. 25. Behold, I have told
you, before. 26. Wherefore, if they ſhall ſay unto you,
Behold, he is in the deſert, go not forth : Behold, he is in
the ſecret chambers, believe it not. 27. For as the light-
ning cometh out of the eaſt, and ſhineth even unto the
weſt: ſo ſhall alſo the coming of the Son of man be. 28.
For whereſoever the carcaſe is, there will the eagles bega-
thered together. 29. Immediately after the tribulation
of thoſe days, ſhall the ſun be darkened, and the moon
ſhall not give her light, and the ſtars ſhall fall from heaven;
|and the powers of the heavens ſhall be ſhaken. 30. And
then ſhall appear the ſign of the Son of man in heaven :
and then ſhall all the tribes of the earth mourn, and they
ſhall ſee the Son of man coming in the clouds of heaven,
with power and great glory. 3r. And he ſhall ſend his
angels with a great ſound of a trumpet; and they ſhall
gather together his elect from the four winds, from one
end of heaven to the other. : .
The diſciples had aſked concerning the times, When thºſe things should
be 2 Chriſt gives them no anſwer to that, after what number of days and
years his predićtion ſhould be accompliſhed, for it is not for us to Know
the times; (A&ts 1. 7.) but they had aſked, what shall be the Jºgn º'
event; near at hand—the deſtrućtion of Jeruſalem, the period of the
Jewiſh church and ſtate, the calling of the Gentiles, and the ſetting up of -
Chriſt's kingdom in the world ; but as the prophecies of the Old Teſta-
ment, which have an immediate reference to the affairs of the Jews and
the révolutions of their ſtate, under the figure of them do certainly look
further, to the goſpel-church and the kingdom of the Meffiah, and are ſo
expounded in the New Teſtament; and ſuch expreſſions are found in
thoſe predićtions as are peculiar thereto, and not applicable otherwiſe ;
ſo this prophecy, under the type of Jeruſalem's deſtruction, looks as far
11. lī
forward as the general judgment; and, as is uſual in prophecies, ſome
paſſages are moſt applicable to the type, and others, to the antitype ;
and toward the cloſe, as uſual, it points more particularly to the latter.
It is obſervable, that what Chriſt here faith to his diſciples, tends more
| to engage their caution than to ſatisfy their curioſity; more, tº Prepare
them for the events that ſhould happen than to give them a diſtinct idea
of the events themſelves. This is that good underſtanding of the times
which we ſhould all covet, thence to infer what Iſrael ought to do and
| ſo this prophecy is of ſtanding laſting uſe to the church, and will be ſo
| to the end of time; for the thing that has been, is that which shall be,
(Eccl. 1. 5, 6, 7,9.), and the ſeries, connexion, and preſages, of events,
of this chapter, pointing at that event, moral prognoſtications may be
made, and ſuch conſtructions of the figns of the times, as the wife man’s
|heart will know how to improve. ... •
. . . . . º ST. MATTHEW, XXIV.
Awful Preditions.
I. Chriſt here foretells the going forth of deceivers; he begins with !
a caution, Take heed that no man deceive you. They expected to be
told when theſe things ſhould be, to be let into that ſecret; but this
caution is a check to their curioſity. “What is that to you ?, Mind you |
your duty, follow me, and be not ſeduced from following me.” Thoſe ;
that are moſt inquiſitive concerning the ſecret things which belong not
to them, are eaſilieſt impoſed upon by ſeducers, 2 Theſſ. 2. 3. The
diſciples, when they heard that the Jews, their moſt inveterate enemies,
ſhould be deſtroyed, might be in danger of falling into ſecurity; “Nay,”
faith Chriſt, “ you are more expoſed other ways.” Seducers are more
dangerous enemies to the church than perſecutors. - .
T
ets, which was, I. A preſage of Jeruſalem’s ruin. Juſtly were they
'who killed the true prophets, left to be inſnared by falſe prophets; and |
they who crucified the true Meſſiah, left to be deceived and broken by |
falſe Chriſts and pretended Meſfiahs. The appearing of theſe was the
occaſion of dividing that people into parties and factions, which made
their ruin the more eaſy and ſpeedy; and the ſin of the many that were
led aſide by them, helped to fill the meaſure. 2. It was a trial to the
diſciples of Chriſt, and therefore agreeable to their ſtate of probation,
that they which are perfect, may be made manifest. *
Now concerning theſe deceivers, obſerve here,
(1.) The pretences they ſhould come under. Satan așts moſt miſ-
chievouſly, when he appears as an angel of light ; the colour of the
greateſt good is often the cover of the greateſt evil.
racles, thoſe are a divine ſeal, and with thoſe the doćtrine of Chriſt ſtands
confirmed; and therefore if any offer to draw us from that by figns and
wonders, we muſt have recourſe to that rule given of old, (Deut. 13.
, 1, 2, 3.) If the ſign or wonder come to paſs, yet follow not him that would
draw you to ſerve other gods, or believe in other Chriſts, for the Lord your
God proveth you. . But theſe were lying wonders wrought by Satan,
(God permitting him,) who is the prince of the power of}. air, 2. Theſſ.

| of divination, as the magicians of Egypt by their enchantments.
Three times in this diſcourſe he mentions the appearing of falſe pro-
) the deceivers
would pretend to divine inſpiration, an immediate miſſion, and a ſpirit of
prophecy, when it was all a lie. Such there had been formerly, (Jer.
23. 16. Ezek. 13. 6.) as was foretold, Deut. 13. 3. Some think, the
ſeducers here pointed to were ſuch as had been ſettled teachers in the
church, and had gained reputation as ſuch, but afterward betrayed the
truth they had taught, and revolted to error; and from ſuch the danger
is the greater, becauſe leaſt ſuſpected. One falſe traitor in the garriſon
may do more miſchief than a thouſand avowed enemies without. .
[2.] There ſhould appear falſe Christs, coming in Christ’s name,
(v. 5.) aſſuming to themſelves the name peculiar to him, and ſaying, I
an Christ, pſeudo-christs, v. 24. There was at that time a general ex-
pe&tation of the appearing of the Meſfias; they ſpoke of him, as he that
should come ; but when he did come, the body of the nation rejećted him;
which thoſe who were ambitious of making themſelves a name, took
advantage of, and ſet up for Chriſts. Joſephus ſpeaks of ſeveral ſuch
impoſters between this and the deſtruction of Jeruſalem ; one Theudas,
that was defeated by Cuſpius Fadus ; another by Felix, another by
Feſtus. Doſetheus ſaid, he was the Chriſt foretold by Moſes, Origen
adverſus Celſium. See A&ts 5. 36, 37.-21. 28. Simon Magus pre-
tended to be the great power of God, Aćts 8, 10. In after-ages there
have been ſuch pretenders; one about a hundred years after Chriſt, that
called himſelf Bar-cochobas—The ſon of a star, but proved Bar-coſóa
—The ſon of a lie. About fifty years ago Sabbati-Levi ſet up for a
Meſſiah in the Turkiſh empire, and was greatly careffed by the Jews;
but in a ſhort time his folly was made manifeſt ; ſee Sir Paul Rycaut’s
Hiſtory. The popiſh religion doth, in effect, ſet up a falſe Chriſt; the
Pope comes, in Chriſt’s name, as his vicar, but invades and uſurps all his
offices, and ſo is a rival with him, and, as ſuch, an enemy to him, a de-
ceiver, and an antichrift. -
[3.] Theſe falſe Chriſt’s and falſe prophets would have their agents
and emiſſaries buſy in all places to draw people in to them, v. 23. Then
when public troubles are great and threatening, and people will be catch-
ing at any thing that looks like deliverance, then Satan will take the ad-
vantage of impoſing on them; then they will ſay, Lo, here is Christ, or
there is one ; but do not mind them : the true Chriſt did not ſtrive, or
cry; nor was it ſaid of him, Lo, here; or, Lo, there; (Luke 17. 21.)
therefore if any man ſay ſo concerning him, look upon it as a temptation.
The hermits, who place religion in a monaſtical life, ſay, He is in the de-
Jèrt ; the prieſts, who make the conſecrated wafer to be Chriſt, ſay,
“He is iv toſs rap.éols—in the cupboards, in the ſecret chambers ; lo, he is
in this ſhrine, in that image.” Thus ſome appropriate Chriſt’s ſpiritual
preſence to one party or perſuaſion, as if they had the monopoly of
Chriſt and chriſtianity; and the kingdom of Chriſt muſt ſtand and fall,
muſt live and die, with them ; “ [...o, he is in this church, in that coun-
cil :” whereas Chriſt is All in all, not here or there, but meets his
people with a bleſfing in overy place where he records his name.
(2.) The proofs they ſhould offer for the making good of theſe pre-
[1..] There ſhould appear falſe prophets, (v. 11, 24.
2. 9. It is not ſaid, They shall work miracles, but They shall shew great
Jings; they are but a ſhew ; either they impoſe upon men's credulity by
falſe narratives, or deceive their ſenſes by tricks of legerdemain, or arts
(3.) The ſucceſs they ſhould have in theſe attempts, -
[1..] They shall deceive many, (v. 5.) and again, v. II. Note, The
Devil and his inſtruments may prevail far in deceiving poor ſouls; few.
find the ſtrait gate, but many are drawn into the broad way; many will
be impoſed upon by their figns and wonders, and many drawn in by the
hopes of deliverance from their oppreſſions. Note, Neither miracles
nor multitudes are certain ſigns of a true church ; for all the world won-
ders after the beast, Rev. 13. 3. -
[2.] They shall deceive, if it were poſſible, the very elect, v. 24. This
beſpeaks, First, The ſtrength of the deluſion; it is ſuch as many ſhall be
carried away by, (ſo ſtrong ſhall the ſtream be,) even thoſe that were
thought to ſtand faſt. Men’s knowledge, gifts, learning, eminent ſtation,
and long, profeſſion, will not ſecure them; but, notwithſtanding theſe,
many will be deceived; nothing but the almighty grace of God, purſu-
ant to his eternal purpoſe, will be a protećtion. Secondly, The ſafety
of the elect in the midſt of this danger, which is taken for granted in
that parentheſis, If it were poſſible, plainly implying that it is not poſ.
fible, for they are kept by the power ºf God, that the purpoſe of God, ac-
cording to the election, may stand. It is poſſible for thoſe that have been
enlightened to fall away, (Heb. 6. 4, 5, 6.) but not for thoſe that were
elected. If God’s choſen ones ſhould be deceived, God’s choice would
be defeated, which is not to be imagined, for whom he did predestinate,
he called, ſº and glorified, Rom. 8. 30. They were given to Chriſt;
and of all that were given to him, he will loſe none, John 10. 28. Gro-
tius will have this to be meant of the great difficulty of drawing the
primitive chriſtians from their religion, and quotes it as uſed proverbially
by Galen, when he would expreſs a thing very difficult and morally im-
poſſible, he faith, “You may ſooner draw away a chriſtian from Chriſt.”
(4.) The repeated cautions which our Saviour gives to his diſciples
to ſtand upon their guard againſt them; therefore he gave them warn-
ing, that they might watch; (v. 25.) Behold, I have told you before.
He that is told before where he will be aſſaulted, may ſave É aS
the king of Iſrael did, 2 Kings 6.9, 10. Note, Chriſt’s warnings are
deſigned to engage our watchfulneſs; and though the ele&t ſhall be pre-
ſerved from deluſion, yet they ſhall be preſerved by the uſe of appointed
means, and a due regard to the cautions of the word; we are kept
through faith, faith in Chriſt’s word, which he has told us before.
[1..] We muſt not believe thoſe that ſay, Lo, here is Christ; or, Lo,
he is there, c. 23. We believe that the true Chriſt is at the right hand
of God, and that his ſpiritual preſence is where two or three are gathered
together in his name ; believe not thoſe therefore who would draw you
off from a Chriſt in heaven, by telling you he is any where on earth; or
draw you off from the catholic church on earth, by telling you he is here,
or he is there ; believe it not. Note, There is not a greater enemy to
true faith than vain credulity. The fimple believeth every word, and
runs after every cry. Mºngo &miseſ,—Beware of believing. -
[2.] We muſt mot go forth after thoſe that ſay, He is in the deſert, or,
He is in the ſecret chambers, v.26. We muſt not hearken to every empiric
and pretender, nor followevery one that puts up the finger to point us
to a new Chriſt, and a new goſpel; “Go not forth, for if you do, you
are in danger of being taken by them; therefore keep out of harm’s way,
be not carried about with every wind ; many a man’s vain curioſity to go
forth, hath led him into a fatal apoſtaſy ; your ſtrength at ſuch a time is
to fit ſtill, to have the heart eſtabliſhed with grace.” .
II. He foretells wars and great commotions among the nations, v. 6, 7.
When Chriſt was born, there was a univerſal peace in the empire, the
temple of Janus was ſhut ; but think not that Christ came to ſend, or con-
tinue, ſuch a peace; (Luke 12. 51:) no, his city and his fall are to be
built even in troubleſome times, and even wars ſhall forward his work.
From the time that the Jews rejećted Chriſt, and he left their houſe de-
ſolate, the ſºvord did never depart from their houſe, theſivord of the Lord
was never quiet, becauſe he had given it a charge againſt a hypocritical
tences ; They shall shew great ſigns and wonders, (v. 24.) not true mi-
Vol. IV, No. 78. -
nation and the people of his wrath, and by it brought ruin upon them.-
3. G.
ST, MATTHEw, XXIV.
... Here is, 1. A predićtion of the event of the day; You will now
ſhortly hear of wars, and rumours of wars. When wars are, they will
be heard ; for every battle of the warrior is with confuſed noiſe, Iſa. 9.5.
See how terrible it is, (Jer. 4, 19.) Thou hast heard, O my ſoul, the alarm
of wars / Even the quiet in the land, and the leaſt inquiſitive after new
things, cannot but hear the rumours of war. See what comes of refu-
fing the goſpel ! Thoſe that will not hear the meſſengers of peace, ſhall
be made to hear the meſſengers of war. God has a ſword ready to avenge
the quarrel of his covenant, his new covenant. Nation shall riſe up
against nation, that is, one part or province of the Jewiſh nation againſt
another, one city againſt another ; (2 Chron. 15.5, 6.) and in the ſame
Province and city one party or faction ſhall riſe up againſt another, ſo
that they ſhall be devoured by, and daſhed in pieces againſt, one another,
Iſa. 9. 19, 21. - - w - -- : -
2. A preſcription of the duty of the day; See that ye be not troubled.
Is it poſſible to hear ſuch ſad news, and not be troubled 2 Yet where the
heart is fixed, truſting in God, it is kept in peace, and is not afraid, no
not of the evil tidings of wars, and rumours of wars; no not the noiſe
of Arm, arm. Be not troubled; Mº Sºo io9s—Be not put into confifton or
commotion s. not put into throes, as a woman with ſchild by a fright;
Jee that ye be not—ºp&rs. Note, There is need of conſtant care and
watchfulneſs to keep trouble from the heart when there are wars abroad;.
people ſhould have troubled
and it is againſt the mind of Chriſt, that his
hearts even in troublous times.
We muſt not be troubled, for two reaſons:
(1.) Becauſe we are bid to expect this ; the Jews muſt be puniſhed, ruin
muſt be brought upon them ; by this the juſtice of God and the honour ||
of the Redeemer muſt be aſſerted; and therefore all thoſe things must
come to pºſs ; the word is gone out of God’s mouth, and it ſhall be ac-
compliſhed in its ſeaſon. . Note, 'The confideration of the unchangeable-
neſs of the divine counſels, which govern all events, ſhould compoſe and
quiet our ſpirits, whatever happens. God is but performing the thing
that is appointed for us, and our inordinate trouble is an interpretative
quarrel with that appointment. Let us therefore acquieſce, becauſe
theſe things must come to paſs; not only neceſſitate decreti-as the product
of the divine counſel, but neceſſitate medi—as a means in order to a further
end. The old houſe muſt be taken down, (though it cannot be done
without noiſe, and duſt, and danger,) ere the new fabric can be erected ;
the things that are ſhaken, (and ill ſhaken they were,) muſt be re-
moved, that the things which cannot be ſhaken may remain, Heb.
12. 27. - .
(2.) Becauſe we are ſtill to expect worſe; The end is not yet ; the end
of time is not, and while time laſts, we muſt expect trouble, and that the
end of one afflićtion will be but the beginning of another, or, “The end
of theſe troubles is not yet ; there muſt be more judgments than one
made uſe of to bring down the Jewiſh power; more vials of wrath muſt
yet be poured out; there is but one woe paſt, more woes are yet to come,
more arrows are yet to be ſpent upon them out of God’s quiver; there-
fore be not troubled, do not give way to fear and trouble, fink not under
the preſent burthen, but rather gather in all the ſtrength and ſpirit you
have, to encounter what is yet before you. Be not troubled to hear of
wars and rumours of wars ; for then what will become of you when the
famines and peſtilences come 2°. If it be to us a vexation but to under-
stand the report, (Iſa. 28. 19.) what will it be to feel the ſtroke when it
toucheth the bone and the flesh 2 If running with the footmen weary us,
how ſhall we contend with horſes 2 And if we be frighted at a little
brook in our way, what shall we do in the ſwellings of Jordan 2 Jer. 12.5.
... III. He foretells other judgments more immediately ſent of God—
Jamines, pºſſilences, and earthquakes. Famine is often the effect of war,
and, peſtilence of famine. Theſe were the three judgments which David
was to chooſe one out of ; and he was ºn a great ſtrait, for he knew not
which was the worſt; but what dreadful deſolations will they make,
when they all pour in together upon a people | Beſide war, (and that is
enough,) there ſhall be, -
1. Famine, ſignified by the black horſe under the third ſeal, Rev. 6.
5, 6. We read of a famine in Judea, not long after Chriſt’s time, which
was very impoveriſhing ; (A&ts 11. 28, 29.) but the foreſt famine was
in Jeruſalem during the fiege. See Lam. 4. 9, 10. .
2. Pestilences, fignified by the pale horſe, and Death upon him, and the
grave at his heels, under the fourth ſeal, Rev. 6, 7, 8. This deſtroys
without diſtinčtion, and in a little time lays heaps upon heaps. .
3. Earthquakes in divers places, or from place to place, purſuing thoſe
that flee from them, as they did from the earthquake in the days of Uz-
ziah, Zech. 14. 5. Great deſolations have ſometimes been made by
| a general apoſtaſy and decay in religion,
| never truly of us, 1 John 2. 19. We are told of it before.
pare 'U. 15.-11. 12, 13, 19.—16. 17... 19.
Awful Predićtions.
earthquakes, of late and formerly; they have been the death of many,
and the terror of more. In the apocalyptic viſions, it is obſervable, that
earthquakes bede good, and no evil, to the church, Rev. 6. 12. Com-
When God shakes terribly
the earth, Iſa. 2. 21.) it is to shake the wicked out of it, (Job 38. 13.).
and to introduce the Deſire of all nations, Hag. 2, 6, 7. But here they
are ſpoken of as dreadful judgments, and yet but the beginning of ſor-
rows, &ölywy—of travailing pains, quick, violent, yet tedious too. Note,
| When God judgeth, he will overcome ; when he begins in wrath, he will
make a full end, 1"Sam. 3. 12. When we look forward to the eternity
of miſery that is before the obſtinate refuſers of Chriſt and his goſpel,
we may truly ſay, concerning the greateſt temporal judgments, “The
are but the beginning of ſorrows; bad as things are with them, there
is worſe behind.” º . .
IV. He foretells the perſecution of his own people and miniſters, and
thereupon, v. 9, 10, 12, 13.
Obſerve, . ' s :
1. The croſs itſelf foretold, v. 9... Note, Of all future events we are
as much concerned, though commonly as little deſirous, to know of our
own ſufferings as of any thing elſe. Then, when famines and peſtilences
prevail, then they ſhall impute them to the chriſtians, and make that a.
pretence for perſecuting them ; Christianés ad leones—Away with chriſ:
tians to the lions. Chriſt had told his diſciples, when he firſt ſent them
out, what hard things they ſhould ſuffer ; but they had hitherto expe-
rienced little of it, and therefore he reminds them again, that the leſs
they had ſuffered, the more there was behind to be filled up, Col. 1. 24.
(1.) They ſhall be afflicted with bonds and impriſonments, cruel mock-
ings and ſcourgings, as bleſſed Paul ; (2 Cor. 11. 23.25.) not killed
outright, but killed all the day long, in deaths often, killed ſo as to feel
themſelves die, made a ſpectacle to the world, I Cor. 4. 9, 11. *
(2.) They ſhall be killed ; ſo cruel are the church’s enemies, that no-
thing leſs will ſatisfy them than the blood of the ſaints, which they thirſt
after, ſuck, and ſhed, like water. - -
(3.) They ſhall be hated of all nations for Christ’s nameſake, as he
had told them before, ch. 10. 22. The world was generally leavened
with enmity and malignity to chriſtians; the Jews, though ſpiteful to
the Heathem, were never perſecuted by them ſo as the chriſtians were;
they were hated by the Jews that were diſperſed among the nations,
were the common butt of the world’s malice. What ſhall we think of
this world, when the beſt men had the worſt uſage in it It is the cauſe
that makes the martyr, and comforts him ; it was for Chriſt’s ſake that
they were thus hated ; their profeſſing and preaching his name incenſed
the nations ſo much againſt them ; the Devil, finding a fatal ſhock there-
by given to his kingdom, and that his time was likely to be ſhort, came
| down, having great wrath.
2. The offence of the croſs, v. 10, 12. Satan thus carries on his in-
tereſt by force of arms, though Chriſt, at length, will bring glory to
himſelf out of the ſufferings of his people and miniſters. Three ill
effects of perſecution are here foretold : - -
(1.) The apostaſy of ſome. When the profeſſion of Chriſtianity be-
gins to coſt men dear, then shall many be offended, ſhall firſt fall out with,
and then fall off from, their profeſſion ; they will begin to pick quarrels
with their religion, fit looſe to it, grow weary of it, and at length revolt
from it. Note, [1;] It is no new thing (though it is a ſtrange thing)
| for thoſe that have known the way of righteouſneſs, to turn afide out of
it. Paul often complains of deſerters, who began well, but ſometimes
hindered them. They were with us, but went out from us, becauſe
[2.] Suf-
fering times are ſhaking times; and thoſe fall in the ſtorm, that ſtood in
fair weather, like the stony ground hearers, ch. 13. 21. Many will fol-
low Chriſt in the ſunſhine, who will ſhift for themſelves, and leave him
to do ſo too, in the cloudy dark day. They like their religion while they
can have it cheap, and ſleep with it in a whole ſkin; but if their profeſ-
fion coſt them any thing, they quit it preſently. •
(2.) The malignity of others. When perſecution is in faſhion, envy,
enmity, and malice, are ſtrangely diffuſed into the minds of men by con-
tagion ; and charity, tenderneſs, and moderation, are looked upon as
fingularities, which make a man like a ſpeckled bird. Then they shall
betray one another, that is, “Thoſe that have treacherouſly deſerted
their religion, ſhall hate and betray thoſe who adhere to it, for whom
they have pretended friendſhip. Apoſtates have commonly been the
moſt bitter and violent perſecutors. Note, Perſecuting times are diſ-
covering times. Wolves in ſheep’s clothing will then throw off their
diſguiſe, and appear wolves; they ſhall betray one another, and hate one
< . .
another. The times muſt needs be perilous, when treachery and hatred,
two of the worſt things that can be, becauſe dire&tly contrary to two of |
the beſt, (truth and love,) ſhall have the aſcendant.
to the barbarous treatment which the ſeveral contending factions among
the Jews gave to one another; and juſtly were they who eat up God’s
people as they eat bread, left thus to bite and devour one another till
they were conſumed one of another ; or, it may refer to the miſchiefs
done to Chriſt’s diſciples by thoſe that were neareſt to them, as ch.
10. 21. The brotherſhall deliver up the brother to death. -
. (3.) The general declining and cooling of moſt, v. 12. In ſeducing
times, when falſe prophets ariſe, in perſecuting times, when the ſaints
are hated, expe&t, theſe two things, " . t - *
. [1..] The abounding of iniquity; though the world always lies in
wickedneſs, yet there are ſome times in which it may be ſaid, that ini-
quity doth in a ſpecial manner abound ; as when it is more extenſive than
ordinary, as in the old world, when all flesh had corrupted their way;
and when it is more exceſſive than ordinary, when violence is riſen up to a
rod of wickedneſs, (Ezek. 7, 11.) ſo that hell ſeems to be broke looſe
in, blaſphemies againſt God, and enmities to the ſaints. . .
[2.] The abating of love; this is the conſequence of the former;
Åecauſe iniquity shall abound, the love of many shall war cold. Under-
ſtand it in general of true ſerious godlineſs, which is all ſummed up in
love ; it is too common for profeſſors of religion to grow cool in their
profeſſion, when the wicked are hot in their wickedneſs; as the church.
of Epheſus in bad times left her first love, Rev. 2. 2, 4. Or, it may be
underſtood more particularly of brotherly love. When iniquity abounds,
ſeducing iniquity, perſecuting iniquity, this grace commonly waxes cold.
Chriſtians begin to be ſhy and ſuſpicious one of another, affections are
alienated, diſtances created, parties made, and ſo love comes to nothing.
The Devil is the accuſer of the brethren, not only to their enemies,
which makes perſecuting iniquity abound, but one to another, which
makes the love of many to wax cold. - -
This gives a melancholy proſpect of the times, that there ſhall be ſuch
a great decay of love ; but, First, It is of the love of many, not of all. In
the worſt of times, God has his remnant that hold faſt their integrity, and
retain their zeal, as in Elijah’s days, when he thought himſelf left alone.
Secondly, This love is grown cold, but not dead : it abates, but is not
quite caſt off. There is life in the root, which will ſhew itſelf when the
winter is paſt. The new nature may war cold, but ſhall not war old, for
then it would decay and vaniſh away. -
3. Comfort adminiſtered in reference to this offence of the croſs, for
the ſupport of the Lord's people under it ; (v. 13.) He that endures to
the end, shall be ſaved. (1.) It is comfortable to thoſe who wiſh well
to the cauſe of Chriſt in general, that, though many are offended, yet
ſome ſhall endure to the end. When we ſee ſo many drawing back, we
are ready to fear that the cauſe of Chriſt will fink for want of ſupporters,
and his name be left and forgotten for want of ſome to make profeſſion
of it; but even at this time there is a remnant according to the election of
grace, Rom. 11. 5. It is ſpoken of the ſame time that this prophecy
has reference to ; a remnant who are not of them that draw back unto .
perdition, but believe and perſevere to the ſaving of the ſoul; they endure
to the end, to the end of their lives, to the end of their preſent ſtate of
probation, or to the end of theſe ſuffering trying times, to the laſt en-
counter, though they ſhould be called to reſiſt unto blood. ... (2) It is
comfortable to thoſe who do thus endure to the end, and ſuffer for their
conſtancy, that they ſhall be ſaved. Perſeverance wins the crown, through
free grace, and ſhall wear it. They shall be ſaved; perhaps they may be
delivered out of their troubles, and comfortably ſurvive them in this
world; but it is the eternal ſalvation that is here intended. They that
endure to the end of their days, ſhall then receive the end of their faith
and hope, even the ſalvation of their ſouls, 1 Pet. 1. 9. Rom. 2. 7. Rev.
3.20. The crown of glory will make amends for all; and a believing
regard to that will enable us to chooſe rather to die at a ſtake with the
perſecuted, than to live in a palace with the perſecutors. . .
V. He foretells the preaching of the goſpel in all the world ; (v. 14.)
This goſpel shall be preached, and then shall the end come. , Obſerve here,
1. It is called the goſpel of the kingdom, becauſe it reveals the kingdom of
grace, which leads to the kingdom of glory; ſets up Chriſt's kingdom
in this world ; and ſecures our’s in the other world. 2. This goſpel,
ſooner or later, is to be preached in all the world, to every creature, and
all nations are to be diſcipled by it i for in it Chiiſt is to be Salvation to
the ends of the earth ; for this end the gift of tongues was the first-fruits
of the Spirit. 3. The goſpel is preached for a witneſs to all nations, that
i
is, a faithful declaration of the mind and will of God concerning the duty
St. MATTHEw, xxiv.
This ſeems to refer |
Awful Prediaions.
which God requires from man, and the recompenſe which man may ex-
pećt from God. It is a record, (1 John 5. 11.) it is a witneſs, for thoſe
who believe, that they ſhall be ſaved, and againſt thoſe who perfiſt in un-
belief, that they ſhall be damned. See Mark 16. 16. But how does
this come in here 2 s . .
(1:) It is intimated that the goſpel ſhould be, if not heard, yet at
leaſt heard of, throughout the then known world, before the deſtruction
of Jeruſalem ; that the Old Teſtament-church ſhould not be quite diſ.
ſolved till the New Teſtament was pretty well ſettled, had got confider-
able footing, and began to make ſome figure. Better is the face of a
corrupt degenerate church than none at all. Within forty years after
Chriſt's death, the ſound of the goſpel was gone forth to the ends of the
earth, Rom.10. 18. St. Paul fully preached the goſpel from Jeruſalem,
and round"about unto Illyricum ; and the other apoſtles were not idle.
The perſecuting of the ſaints at Jeruſalem helped to diſperſe them, ſo
that they went every where, preaching the word, Aćts 8.1, 4, And when
the tidings of the Redeemer are ſent over all parts of the world, then
ſhall come the end of the Jewiſh ſtate. Thus, that which they thought
to prevent, by putting Chriſt to death, they thereby procured ; all men
believed on him, and the Romans came, and took away their place and
nation, John 11.48. Paul ſpeaks of the goſpel being come to all the
world, and preached to every creature, Col. I. 6, 23. - * -
(2.) It is likewiſe intimated that even in times of temptation, trouble,
and perſecution, the goſpel of the kingdom ſhall be preached and propa-
gated, and ſhall force its way through the greateſt oppoſition. Though
the enemies of the church grow very hot, and many of her friends very
cool, yet the goſpel ſhall be preached. And even then, when many faſt
by the ſword and by flame, and many do wickedly, and are corrupted by
flatteries, yet then the people that do know their God, ſhall be ſtrength-
ened to do the greateſt expleits of all, in inſtrućting many; ſee Dan. 11.
32, 33. and ſee an inſtance, Phil. 1. 12...14. - -
(3.) That which ſeems chiefly intended here, is, that the end of the
world ſhall be then, and not till then, when the goſpel has done its work
in the world. The goſpel ſhall be preached, and that work carried on,
when you are dead; ſo that all nations, firſt or laſt, ſhall have either the
enjoyment, or the refuſal, of the goſpel; and then cometh the end, when
the kingdom shall be delivered up to God, even the Father; when the
myſtery of God ſhall be finiſhed, the myſtical body completed, and the
nations either converted and ſaved, or convićted and filenced, by the goſ.
pel; then shall the end come, of which he had ſaid before, (v. 6, 7.) not
3/el, not till thoſe intermediate counſels be fulfilled. The world ſhall
tand as long as any of God’s choſen ones remain uncalled; but, when
they are all gathered in, it will be ſet on fire immediately.
VI. He foretells more particularly the ruin that was coming upon the
people of the Jews, their city, temple, and nation, v. 15, &c. Here he
comes more cloſely to anſwer their queſtion concerning the deſolation
of the temple ; and what he ſaid here, would be of uſe to his diſciples, both
for their condućt and for their comfort, in reference to that great event;
he deſcribes the ſeveral ſteps of that calamity, ſuch as are uſual in war.
1. The Romans ſetting up the abomination of deſolation in the holy
place, v. 15. Now, (1.) Some underſtand by this an image, or ſtatute,
ſet up in the temple by ſome of the Roman governors, which was very
offenſive to the Jews, provoked them to rebel, and ſo brought the deſo-
lation upon them. The image of Jupiter Olympius, which Antiochus
cauſed to be ſet upon the altar of God, is called Bºxvyazipnºasas–
The abomination of deſolation, the very word here uſed by the hiſtorian,
1 Mac. 1. 54. Since the captivity in Babylon, nothing was, nor could
be, more diſtaſteful to the Jews than an image in the holy place, as ap-
peared by the mighty oppoſition they made when Caligula offered to ſet
up his ſtatute there, which had been of fatal conſequence, if it had not
been prevented, and the matter accommodated, by the condućt of Petro-
nius ; but Herod did ſet up an eagle over the temple-gate; and, ſome :
ſay, the ſtatute of Titus was ſet up in the temple. (2.) Others chooſe
to expound it by the parallel place, (Luke 21. 20.), when ye shall ſee
Jeruſalem compaſſed with armies. Jeruſalem was the holy city, Canaan
the holy land, the Mount Moriah, which lay about Jeruſalem, for its
nearneſs to the temple was, they thought, in a particular manner holy
ground ; on the country lying round about Jeruſalem the Roman army
was encamped, that was the abomination that made deſolate. The land.
of an enemy is ſaid to be the land which thou abhorrest; (Iſa. 7. 16.) ſo
an enemy’s army to a weak but wilful people may well be called the abo-
mination. Now this is ſaid to be ſpoken of by Daniel the prophet, who,
ſpake more plainly of the Meſſiah and his kingdom. than any of the Old :
Teſtament-prophets did. He ſpeaks of an abomination making deſolate,
ºf ' ' , ,
which ſhould be ſet up by Antiochus;. (Dan. 11.31—12. 11.) but
this that our Sáviour refers to, we have in the meſſage that the angel
brought him, (Dan. 9. 27.) of what ſhould come at the end of ſeventy
weeks, long after the former; for the overſpreading of abominations, or,
as the margin reads it, with the abominable armies, (which comes home
to the prophecy here,), he shall make it deſolate. Armies of idolaters
may well be called abominable armies, and ſome think, the tumults,
inſurrečtions, and abominable fačtions and ſeditions, in the city and tem-
ple, may at leaſt be taken in as part of the abomination making deſolate.
Chriſt refers them to that prophecy of Daniel, that they might ſee how
the ruin of their city and temple was ſpoken of in the Old Teſtament,
which would both confirm his predićtion, and take off the odium of it.
They might likewiſe from thence gather the time of it—ſoon after the
cutting off of Meſfiah the prince ; the fin that procured it—their reject-
ing him, and the certainty of it—it is a deſolation determined. As Chriſt
by his precepts confirmed the law, ſo by his predićtions he confirmed the
prophecies, of the Old Teſtament, and it will be of good uſe to compare
both together. -
Reference being here had to a prophecy, which is commonly dark and
obſcure, Chriſt inſerts this memorandum, “ Whoſo readeth let him under-
stand ; whoſo readeth the prophecy of Daniel, let him underſtand that
it is to have its accompliſhment now ſhortly in the deſolations of Jeruſa-
lem.” Note, Thoſe that read the ſcriptures, ſhould labour to underſtand
the ſcriptures, elſe their reading is to little purpoſe; we cannot uſe that
which we do not underſtand. See John 5. 39. Aćts 8. 30. The angel
that delivered this prophecy to Daniel, ſtirred him up to know and un-
derſtand, Dan. 9. 25. And we muſt not deſpair of underſtanding even
dark prophecies; the great New Teſtament-prophecy is called a revela-
tion, not a ſecret. Now things revealed belong to us, and therefore muſt
be humbly and ‘diligently ſearched into. Or, Let him understand, not
only the ſcriptures which ſpeak of thoſe things, but by the ſcriptures let
him understand the times, 1 Chron. 12. 32. Let him obſerve and take
notice; ſo ſome read it ; let him be aſſured, that, notwithſtanding the
vain hopes with which the deluded people feed themſelves, the abomina-
ble armies will make deſolate. -
2. The means of preſervation which thinking men ſhould betake them-
felves to ; (v. 16, 20.) Then let them which are in Judea, flee. Then
conclude there is no other way to help yourſelves than by flying for the
fame. We may take this,
(1.) As a predićtion of the ruin itſelf; that it ſhould be irrefiſtible ;
that it would be impoſſible for'the ſtouteſt hearts to make head againſt
it, or contend with it, but they muſt have recourſe to the laſt ſhift, getting
out of the way. It ſpeaks that which Jeremiah ſo much infifted upon,
but in vain, when Jeruſalem was befieged by the Chaldeans, that it
would be to no purpoſe to reſiſt, but that it was their wiſdom to yield
and capitulate; ſo Chriſt here, to ſhew how fruitleſs it would be to ſtand
it out, bids every one make the beſt of his way. -
(2.) We may take it as a dire&tion to the followers of Chriſt what
to do, not to ſay, 4 confederacy with thoſe who fought and warred
againſt the Romans for the preſervation of their city and nation, only
that they might conſume the wealth of both upon their luſts ; (for to
this very affair, the ſtruggles of the Jews againſt the Roman power, ſome
years before their final overthrow, the apoſtle refers, Jam. 4. 1...3.) but
let them acquieſce in the decree that was gone forth, and with all ſpeed
ST, MATTHEw, XXIV.
ip, as Lot quitted Sodom, and Iſrael the tents of Dathan and Abiram;
he ſhews them, - *
[1..] Whither they muſt flee—from Judea to the mountains ; not the
mountains round about Jeauſalem, but thoſe in the remote corners of
the land, which would be ſome ſhelter to them, not ſo much by their
ftrength as by their ſecrecy. Iſrael is ſaid to be ſcattered upon the
mountains; (2 Chron. 18. 16.) and ſee Heb. 11. 38. It would be
fafer among the lions’ dens, and the mountains of the leopards, than
among the ſeditious Jews or the enraged Romans.
imminent peril and danger, it is not only lawful, but our duty, to ſeek
our own preſervation by all good and honeſt means; and if God opens a
door of eſcape, we ought to make our eſcape, otherwiſe we do not truſt
|
Note, In times of ||
God, but tempt him. . There may be a time when even thoſe that are in
Judea, where God is known, and his name is great, muſt flee to the moun-
tains; and while we only #" out of the way of danger, not out of the
way of duty, we may truſt God to provide a dwelling for his outcaſts, |
Iſa. 16. 4, 5. In times of public calamity, when it is manifeſt that we!
cannot be ſerviceable at home and may be ſafe abroad, Providence calls
as to make our eſcape. He that flees, may fight again.
Awful Predićtions.
j [2.] What haſte they muſt make, v. 17, 18. The life will be in dan-
ger, in imminent danger, the ſcourge will ſlay ſuddenly ; and therefore
he that is on the houſe-top, when the alarm comes, let him not come down
into the houſe, to look after his effects there, but go the neareſt way
down, to make his eſcape; and ſo he that ſhall be in the field, will find
it his wiſeſt courſe to run immediately, and not return to fetch his
clothes or the wealth of his houſe, for two reaſons, Firſt, Becauſe the
"time which would be taken up in packing up his things, would delay his ,
flight. Note, When death is at the door, delays are dangerous; it was
the charge to Lot, Look not behind thee. Thoſe that are convinced of
the miſery of a finful ſtate, and the ruin that attends them in that ſtate,
land, conſequently, of the neceſſity of their fleeing to Chriſt, muſt take
heed, left, after all theſe convićtions, they periſh eternally by delays. Se-
condly, Becauſe the carrying of his clothes, and his other moveables
and valuables with him, would but burthen him, and clog his flight. The
Syrians, in their flight, cast away their garments, 2 Kings 7. 15. At
ſuch a time, we muſt be thankful if our lives be given us for a prey,
though we can ſave nothing, Jer. 45, 4, 5. For the life is more than
meat, ch. 6. 25. Thoſe who carried off leaſt, were ſafeſt in their flight.
Cantabit vacuus coram latrone eiator—The º traveller can loſt no-
thing by robbers. It was to his own diſciples that Chriſt recommended
this forgetfulneſs of their houſe and clothes, who had an habitation in
heaven, treaſure there, and durable clothing, which the enemy could not
plunder them of. Omnia mea mecum porto—I have all my property with
me, ſaid Bias the philoſopher in his flight, empty-handed. He that
has grace in his heart, carries his all along with him, when ſtript of
all. - - -
Now thoſe to whom Chriſt ſaid this immediately, did not live to ſee
this diſmal day, none of all the twelve but John only ; they needed not
to be hidden in the mountains, (Chriſt hid them in heaven,) but they
left the dire&tion to their ſucceſſors in profeſſion, who purſued it, and it
was of uſe to them ; for when the chriſtians in Jeruſalem and Judea ſaw
the ruin coming on, they all retired to a town called Pella, on the other
fide Jordan, where they were ſafe ; ſo that of the many thouſands that
periſhed in the deſtrućtion of Jeruſalem, there was not ſo much as one
chriſtian. See Euſèb. Eccl. Hist. lib. 3. cap. 5. Thus the prudent man
foreſtes the evil, and hides himſelf, Prov. 22. 3. Heb. 11. 7. This
warning was not kept private. St. Matthew’s goſpel was publiſhed long
before that deſtruction, ſo that others might have taken the advantage
of it; but their periſhing through their unbelief of this, was a figure
of their eternal periſhing through their unbelief of the warnings Chriſt
gave concerning the wrath to come. -
[3.] Whom it would go hard with at that time; (v. 19.) Woe to
then that are with child, and to them that give ſuch. To this ſame event
that ſaying of Chriſt at his death refers, (Luke 23. 29.) They ſhall ſay,
Bleſſed are the wombs that never bare, and the paps that never gave ſack.
Happy are they that have no children to ſee the murder of ; but moſt
unhappy they whoſe wombs are then bearing, their paps then giving
ſuck : they of all others will be in the moſt melancholy circumſtances.
| First, To them the famine would be moſt grievous, when they ſhould
ſee the tongue of the ſucking child cleaving to the roof of his mouth for
thirst, and themſelves by the calamity made more cruel than the ſea
monſters, Lam. 4. 3, 4, Secondly, To them the ſword would be moſt
terrible, when it is in the hand of worſe than brutal rage. It is a dire-
i. the city and country, as they would quit a falling houſe or a finking
ful midwifery, when the women with child came to be ript up by the
enraged conqueror, (2 Kings 15. 16. Hoſ. 13. 16. Amos 1. 13.) or the
children brought forth to the murderers, Hoſ. 9. 13. Thirdly, To them
alſo the flight would be moſt afflićtive ; the woman with child cannot
make haſte, or go far ; the fucking child cannot be left behind, or, if it
ſhould, can a woman forget it, that she shbuld not have compaſſion on it 2
If it be carried along, it retards the mother’s flight, and ſo expoſes her
life, and is in danger of Mephiboſheth’s fate, who was hamed by a fall
he got in his nurſe’s flight, 2 Sam. 4. 4. -
[4.] What they ſhould pray againſt at that time—that your flight be
not in the winter, or on the ſabbath-day, v. 20. Obſerve, in general, it
becomes Chriſt’s diſciples, in times of public trouble and calamity, to be
much in prayer; that is a ſalve for every fore, never out of ſeaſon, but
in a ſpecial manner ſeaſonable when we are diſtreſſed on every fide.
: There is no remedy but you muſt flee, the decree is gone forth, ſo that
God will not be entreated to take away, his wrath, no not if Noah,
Daniel, and Job, ſtood before him. Let it ſuffice thee, ſpeak no more of
that matter, but labour to make the beſt of that which is ; and when you
cannot in faith pray that you may not be forced to flee, yet pray that
the circumſtances of it may be graciouſly ordered, that though the cup
ST, MATTHEW, XXIV.
Awful Preditions.
may not paſs from you, yet the extremity of the judgment may be pre-
vented. Note, God has the diſpoſing of the circumſtances of events,
which ſometimes make a great alteration one way or other; and there.
fore in thoſe our eyes muſt be ever toward him. Chriſt's bidding them
pray for this favour, intimates his purpoſe of granting it to them ; and
in a general calamity we muſt not overlook a circumſtantial kindneſs,
but ſee and own wherein it might have been worſe. Chriſt ſtill bids his
diſciples to pray for themſelves and their friends, that, whenever they
were forced to flee, it might be in the moſt convenient time. Noté,
When trouble is in proſpećt, at a great diſtance, it is good to lay in a
flock of prayers beforehand; they muſt pray, First, That their flight,
if it were the will of God, might not be in the winter, when the days are
#hort, the weather cold, the ways dirty, and therefore travelling very un-
comfortable, eſpecially for whole families. Paul haſtens Timothy to
come to him before winter, 2 Tim. 4. 21. Note, Though the eaſe of
the body is not to be mainly conſulted, it ought to be duly confidered;
though we muſt take what God ſends, and when he ſends it, yet we may
pray againſt bodily inconveniences, and are encouraged to do ſo, in that
the Lord is for the body. Secondly, That it might not be on the ſabbath-
day; not on the Jewiſh ſabbath, becauſe travelling then would give of.
fence to them who were angry with the diſciples for plucking the ears
of corn on that day; not on the chriſtian ſabbath, becauſe being forced
to travel on that day would be a grief to themſelves. This intimates
Chriſt’s defign, that a weekly ſabbath ſhould be obſerved in his church
after the preaching of the goſpel to all the world. We read not of any
of the ordinances of the Jewiſh church, which were purely ceremonial,
that Chriſt ever expreſſed any care about, becauſe they were all to vaniſh;
but for the ſabbath he often ſhewed a concern. It intimates likewiſe
that the ſabbath is ordinarily to be obſerved as a day of reſt from travel
and worldly labour; but that, according to his own explication of the
fourth commandment, works of neceſſity were lawful on the ſabbath-day,
as this of fleeing from an enemy, to ſave our lives: had it not been law-
‘ful, he would have ſaid, “Whatever becomes of you, do not flee on the
ſabbath-day, but abide by it, though you die by it.” . For we muſt not
commit the leaſt fin, to eſcape the greateſt trouble. But it intimates,
likewiſe, that it is very uneaſy and uncomfortable to a good man, to be
taken off by amy work of neceſſity from the ſolemn ſervice and worſhip
of God on the ſabbath-day. We ſhould pray that we have quiet undiſ.
turbed ſabbaths, and may have no other work than ſabbath-work to do
on ſabbath-days; that we may attend upon the Lord without diſtrac-
tion. It was defirable, that, if they muſt flee, they might have the be-
nefit and comfort of one ſabbath more to help to bear their charges. To
flee in the winter is uncomfortable to the body; but to flee on the ſab-
bath-day is ſo to the ſoul, and
ſabbaths, as Pſ. 42. 4. . . -
3. The greatneſs of the troubles which ſhould immediately enſue;
(v. 21.) Then shall be great tribulation ; then when the meaſure of ini-
quity is fill ; then when the ſervants of God are ſealed and ſecured, then
come the troubles; nothing can be done againſt Sodom till Lot is en- |
tered into Zoar, and then look for fire and brimſtone immediately. There
shall be great tribulation. Great indeed, when within the city plague
and famine raged, and (worſe than either) faction and diviſion, ſo that
every man’s ſword was againſt his fellow ; then, and there, it was, that
the hands of the pitiful women flayed their own children. Without
the city was the Roman army ready to ſwallow them up, with a particu-
lar rage againſt them, not only as Jews, but as rebellious Jews. War
was the only one of the three fore judgments that David excepted
againſt ; but that was it by which the Jews were ruined; and there were
‘famine and peſtilence in extremity, befides. Joſephus’ History of the
Wars ºf the Jews, has in it more tragical paſſages than perhaps any hiſ- |
tory whatſoever. -
(I.) It was a deſolation unparalleled, ſuch as was not ſince the begin-
ning of the world, nor ever shall be. Many a city and kingdom has been
made deſolate, but never any with a deſolation like this. Let not daring
finners think that God has done his worſt, he can heat the furnace ſeven
times and yet ſeven times hotter, and will, when he ſees greater and ſtill
greater abominations. The Romans, when they deſtroyed Jeruſalem,
were degenerated from the honour and virtue of their anceſtors, which
had made even their vićtories eaſy to the vanquiſhed. And the wilful.
'neſs and obſtimacy of the Jews themſelves contributed much to the in-
creaſe of the tribulation.
an unparalleled ruin, when the fin of Jeruſalem was an unparalleled fin—
even their crucifying Chriſt. -
ºfeſſion and privileges, the greater and heavier will his judgments be upon
Vol. IV. No. 78.
the more ſo when it remembers former
No wonder that the ruin of Jeruſalem was
The nearer any people are to God in pro-
r
places, amount to above two millions.
- * - - e.
them, if they abuſe thoſe privileges, and be falſe to that profeſſion, Amos
(2.) It was a deſolation which, if it ſhould continue long, would be
intolerable, ſº that no flesh should be ſaved, v. 22. So triumphantly
would death ride, in ſo many diſmal ſhapes, and with ſuch attendants,
that there would be no eſcaping, but, firſt or laſt, all would be cut off.
He that eſcaped one ſword, would fall by another, Iſa. 24, 17, 18. The
computation which Joſephus makes of thoſe that were ſlain in ſeveral
No flesh shall be ſaved; he doth
not ſay, “No ſºul ſhall be ſaved,” for the deſtrućtion of the fleſh may
be for the ſaving of the ſpirit in the day of the Lord Jeſus ; but temporal
lives will be ſacrificed ſo profuſely, that one would think, if it laſt a
while, it would make a full end. - • - -
But here is one word of comfort in the midſt of all this terror—that
jor the elects' ſake theſe days shall be shortened, not made ſhorter than
what God had determined, (for that which is determined shall be poured
upon the deſolate, (Dan. 9. 27.) but ſhorter than what he might have
decreed, if he had dealt with them according to their fins; ſhorter than
what the enemy deſigned, who would have cut all off, if God who made
uſe of them to ſerve his own purpoſe, had not ſet bounds to their wrath;
ſhorter than one who judged by human probabilities, would have ima-
gined. Note, [1..] In times of common calamity God, manifeſts his fa-
vour to the eleēt remnant; his jewels which he will then make up ; his
peculiar treaſure, which he will ſecure when the lumber is abandoned to
the ſpoiler. [2.] The ſhortening of calamities is a kindneſs God often
grants for the eleēt’s ſake. Inſtead of complaining that our afflićtions
laſt ſo long, if we confider our defe&ts, we ſhall ſee reaſon to be thank-
ful that they do not laſt always; when it is bad with us, it becomes us
to ſay, “Bleſſed be God that it is no worſe; bleſſed be God that it is
not hell, endleſs and remedileſs miſery.” It was a lamenting church that
ſaid, It is of the Lord’s mercies that we are not conſumed; and it is for
the ſake of the ele&t, left their ſpirit ſhould fail before them, if he ſhould
contend for ever, and left they ſhould be tempted to put forth, if not
their heart, yet their hand, to iniquity. - * :
And now comes in the repeated caution, which was opened before, to
take heed of being inſnared by falſe Chriſts, and falſe prophets, (v. 23,
&c.) who would promiſe, them deliverance, as the lying prophets in Je-
remiah’s time, (Jer. 14. 13.—23. Hé, 17.—27. 16.-28. 2.) but would
delude them. Times of great trouble are times of great temptation, and
therefore we have need to double our guard then. Pf they ſhall ſay,
Here is a Christ, or there is one, that ſhall deliver us from the Romans,
do not heed them, it is all but talk ; ſuch a deliverance is not to be ex-
pećted, and therefore not ſuch a deliverer. -
VII. He foretells the fudden ſpreading of
the goſpel in the world,
about the time of theſe great events; (v. 27, 28.) As the lightning
comes out of the east, ſo shall the coming of the Son of man be. It comes
in here as an antidote againſt the poiſon of thoſe ſeducers, that ſaid, Lo,
here is Christ, or, Lo, he is there; compare Luke 17. 23, 24. Hearken
not to them, for the coming of the Son of man will be as the lightning.
1. It ſeems primarily to be meant of his coming. to ſet up his ſpiri-
tual kingdom in the world; where the goſpel came in its light and
power, there the Son of man came, and in a way quite contrary to the
faſhion of the ſeducers and falſe Chriſts, who came creeping in the déſert,
or the ſecret chambers;,(2 Tim. 3. 6.) whereas Chriſt comes not with
ſuch a ſpirit of fear, but of power, and of love, and of a ſound mind. The
goſpel would be remarkable for two things. . . . . . *
(1.) Its ſwift ſpreading; it ſhall fly as the lightning; ſo ſhall the
goſpel be preached and propagated. The goſpel is light ; (John 3. 19.)
and it is not in this as the lightning, that it is a ſudden flaſh, and away,
for it is ſun-light, and day-light; but it is as lightning in theſe reſpects :
[1..] It is light from heaven, as the lightning. . It is God, and not
man, that ſends the lightnings, and ſummons them, that they may go,
and ſay, Here we are, Job 38.35. It is God that directs it j (Job 37. 3.)
to man it is one of nature’s miracles, above his power to effect, and
one of nature’s myſteries, above his ſkill to account for, but is from
above ; his lightnings lightened the world, Pſ. 97. 4. . . . -
[2.] It is viſible and conſpicuous as the lightning. The ſeducers
carried on their depths of Satan in the deſert and the ſecret chambers,
ſhunning the light; heretics were called lucifugae—light-shunners. But
truth ſeeks no corners, however it may ſometimes be forced into them,
as the woman in the wilderneſs, though clothed with the ſun, Rev. 12.
1, 6. Chriſt preached his goſpel openly, (John 18. 20.) and his apoſ-
tles on the houſe-top, (ch. 10. 27.) not in a corner, A&ts 26.26. See
Pſ. 98.2. . . . . . . . . . . . . . . . . . . - *
3 H.
..º.
8T. MATTHEW, XXIV.
. [3] It was ſudden and ſurpriſing to the world as the lightning; the
Jews indeed had predićtions of it, but to the Gentiles it was altogether
unlooked for, and came upon them with an unaccountable energy, or
ever they were aware. It was light out of darkneſs, ch. 4, 16. 2 Cor.
# 6.. We read of the diſcomfiting of armies by lightning, 2 Sam. 22.
15. Pſ. 144:6. The powers of darkneſs were diſperſed and vanquiſhed
by the goſpel-lightning. - - -
[4.] It ſpread far and wide, and that quickly and irrefiſtibly, like the
lightning, which comes, ſuppoſe, out of the eaſt, (Chriſt is ſaid to aſcend
hom the east, Rev. 7. 2. Iſa. 41. 2.) and lighteneth to the weſt. The
propagating of chriſtianity to ſo many diſtant countries, of divers lan-
guages, by ſuch unlikely inſtruments, deſtitute of all ſecular advantages,
and in the face of ſo much oppoſition, and this in ſo ſhort a time, was
one of the greateſt miracles that was ever wrought for the confirmation
of it; here was Chriſt upon his white horſe, denoting ſpeed as well as
trength, and going an conquering and to conquer, Rev. 6. 2. Goſpel-
light roſe with the ſun, and went with the ſame, ſo that the beams of it
reached to the ends of the earth, Rom. 10, 18. Compare with Pſ. 19.
3, 4. Though it was fought againſt, it could never be cooped up in a
deſert, or in a ſecret place, as the ſeducers were ; but by this, according
to Gamaliel’s rule, proved itſelf to be of God, that it could not be over-
thrown, A&ts 5. 38, 39. Chriſt ſpeaks of shining into the west, becauſe
it ſpread-moſt cffectually into thoſe countries which lay weſt from Jeru-
falem, as Mr. Herbert obſerves in his Church-militant. How ſoon did
the goſpel-lightning reach this iſland of Great Britain : Tertullian, who
wrote in the ſecond century, takes notice of it, Britannorum inacceſſ.
Ramanis loca, Chriſto tamen ſubdita—The fastneſſes of Britain, though in-
acceſſible ày the Romans, were occupied by Jeſús Christ. This was the
Lord's doing. " - - * -
(2.) Another thing remarkable concerning the goſpel, was, its ſtrange
fucceſs in thoſe places to which it was ſpread; it gathered in multitudes,
not by external compulſion, but as it were by ſuch a natural inſtinét and
inclination, as brings the birds of prey to their prey; for where the car-
caſe is, there will the eagles be gathered together, (v. 28.), where Chriſt is
preached, ſouls will be gathered in to him. The lifting up of Christ
jſkom the earth, that is, the preaching of Chriſt crucified, which, one |
would think, ſhould drive all men from him, will draw all men to him,
(John 12. 32.) according to Jacob’s prophecy, that to him ſhall the
gathering of the people We, Gen. 49. 10. See Iſa. 60.8. The eagles
will be where the carcaſe is, for it is food for them, it is a feaſt for them;
where the ſlain are, there is she, Job 39. 30. Eagles are ſaid to have a
ſtrange ſagacity and quickneſs of ſcent to find out the prey, and they fly
fwiftly to it, Job 9. 26. So thoſe whoſe ſpirits God ſhall ſtir up, will
be effectually drawn to Jeſus Chriſt, to feed upon him; whither ſhould
the eagle go but to the prey & Whither ſhould the ſoul go but to Jeſus ||
Chriſt, who has the words of eternal lift & The eagles will diſtinguiſh
what is proper for them from that which is not; ſo thoſe who have ſpi-
ritual ſenſes exerciſed, will know the voice of the good Shepherd from
that of a thief and a robber. Saints will be where the true Chriſt is,
not the falſe Chriſts. This is applicable to the deſires that are wrought
in every gracious foul after Chriſt, and communion with him. Where he
is in his ordinances, there will his ſervants chooſe to be. A living prin-
ciple of grace is a kind of natural inſtinét in all the ſaints, drawing them
to Chriſt, to live upon him. , -
2. Some underſtand theſe verſes of the coming of the Son of man to
destroy Jeruſalem, Mal. 3. 1, 2, 5. So much was there of an extraordi-
nary diſplay of divine power and juſtice in that event, that it is called the
coming of Chriſt. h -
Now here are two things intimated concerning it.
(1.) That to the moſt it would be as unexpedied as a flaſh of light-
ning, which indeed gives warning of the clap of thunder which follows,
but is itſelf ſurpriſing. The ſeducers ſay, Lo, here is Chriſt to deliver
us, or there is one ; a creature of their own fancies; but ere they are
aware, the wrath of the lamb, the true Chriſt, will arreſt them, and they
ſhall not eſcape. - ! - *
(2.) That it might be as juſtly expected as that the eagle ſhould fly to
the carcaſes; though they put far from them the evil day, yet the deſo-
lation will come as certainly as the birds of prey to a dead carcaſe, that
lies expoſed in the open field. . [1..] The Jews were ſo corrupt and de-
generate, ſo vile and vicious, that they were become a carcaſe, obnoxious
to the righteous judgment of God; they were alſo ſo factious and ſedi.
tious, and every way ſo provoking to the Romans, that they had made
themſelves obnoxious to their reſentments, and an inviting prey to them. ||
Awful Predićtions.
an eagle. The army of the Chaldeans is ſaid to fly as the eagle that
| hasteth to eat, Hab. 1, 8. The ruin of the New Teſtament Babylon is
repreſented by a call to the birds of prey to come and feaſt upon the
ſlain, Rev. 19. 17, 18. , Notorious. malefactors have their eyes eaten
out by the young eagels; (Prov. 30. 17.) the Jews were hung up in
chains, Jer. 7. 33.—16. 4. .[3.] The Jews can no more preſerve them.
ſelves from the Romans than the carcaſe can ſecure itſelf from the eagles,
[4] The deſtruction ſhall find out the Jews wherever they are, as the
eagle ſcents the prey. Note, When a people do by their fin make them.
felves carcaſes, putrid and loathſome, nothing can be expe&ted but that
God ſhould ſend eagles among them, to devour and deſtroy them. . .
3. It is very applicable to the day of judgment, the coming of our
Lord Jeſus Chriſt in that day, and our gathering together unto him,
2 Theſſ. 2. 1. . Now ſee here, - e . . .
(1.) How he ſhall come ; as the lightning. The time was now at
hand, when he ſhould depart out of the world, to go to the Father. There-
fore thoſe that inquire after Chriſt, muſt not go into the deſert or the
ſecret places, nor liſten to every one that will put up the finger to invite
them to a fight of Chriſt; but let them look upward, for the heayeng
muſt contain him, and thence we look for the Saviour; (Phil. 3. 20.) he
ſhall come in the clouds, as the lightning doth, and every eye shall ſee him,
as they ſay it is natural for all living creatures to turn their faces toward
the lightning, Rev. 1. 7. Chriſt will appear to all the world, from
one end of heaven to the other ; nor ſhall any thing be hid from the light
and heat of that day. W * -
(2.) How the ſaints ſhall be gathered to him; as the eagles are to
the carcaſe by natural inſtinét, and with the greateſt ſwiftneſs and ala-
crity imaginable. Saints, when they ſhall be fetched to glory, will be
carried as on eagles’ wings, (Exod. 19. 4.) as on angel’s wings. They
shall mount up with wings, like eagles, and like them renew their youth.
VIII. He foretells his ſecond coming at the end of time, v. 20, 30, 31.
The ſun shall be darkened, &c. -
1. Some think this is to be underſtood only of the deſtrućtion of Je-
ruſalem and the Jewiſh nation; the darkening of the ſun, moon, and
ſtars, denotes the eclipſe of the glory of that ſtate, its convulſions, and,
the general confuſion that attends that deſolation. Great ſlaughter and de-
vaſtation are in the Old Teſtament thus ſet forth; (as Iſa. 13. 10.-34. 4.
Ezek. 32.7. Joel 2. 31.) or by the fun, moon, and ſtars, may be meant
the temple, Jeruſalem, and the cities of Judah, which ſhould all come to
ruin. The ſign ºf the Son ºf man, (v. 30.), means a ſignal appearance
of the power and juſtice of the Lord Jeſus in it, avenging his own blood
on them that imprecated the guilt of it upon them and their children;
and the gathering of the elect, (v. 31.) ſignifies the delivering of a remnant
from this fin and ruin. - - -
2. It ſeems rather to refer to Chriſt’s ſecond coming. The deſtrućtion of
the particular enemies of the church, was typical of the complete requeſt
of them all; and therefore what will be done really at the great day,
may be applied metaphorically to thoſe deſtruštions; but ſtill we muſt
attend to the principal ſcope of them : and while we are all agreed to
expect Chriſt’s ſecond coming, what need is there to put ſuch ſtrained
conſtructions as ſome do, upon theſe verſes, which ſpeak of it ſo clearly,
and ſo agreeably to other ſcriptures, eſpecially when Chriſt is here au-
ſwering an inquiry concerning his coming at the end of the world, which
Chriſt was never ſhy of ſpeaking of to his diſciples 2 * t
The only objećtion againſt this, is, that it is ſaid to be immediately
after the tribulation of thoſe days; but as to that, (1.) It is uſual in the
prophetical ſtyle to ſpeak of things great and certain as near and juſt at
hand, only to expreſs the greatneſs and certainty of them. Enoch ſpake
of Chriſt’s ſecond coming as within ken, Behold, the Lord cometh,
Jude 14. (2.) A thouſand years are in God’s fight but as one day,
2 Pet. 3.8. It is there urged, with reference to this very thing, and
ſo it might be ſaid to be immediately after. The tribulation .# thoſe
days includes not only the deſtruction of Jeruſalem, but all the other tri-
bulations which the church muſt paſs through ; not only its ſhare in the
calamities of the nations, but the tribulations peculiar to itſelf: while
the nations are torn with wars, and the church with ſchiſms, deluſions, - -
and perſecutions, we cannot ſay that the tribulation of thoſe days is over ;
the whole ſtate of the church on earth is militant, we muſt count upon
that ; but when the church’s tribulation is over, her warfare accom-
pliſhed, and what is behind of the ſufferings of Chriſt filled up, then look
for the end. ... • * * - ‘.
Now concerning Chriſt’s ſecond coming, it is here foretold, sº
[1..] That there ſhall be then a great and amazing change of the
[2] The Romans were as an eagle, and the enfign of their armies was || creatures, and particularly the heavenly bodies ; (v. 29.) The ſun shall
ST, MATTHEw, XXIV,
Awful Prediáions.
*
a
§e darkened, and the moon not give her light. The moon ſhines with a
borrowed light, and therefore if the jº. whom ſhe borrows her
light, is turned into darkneſs, ſhe muſt fail of courſe, and become bank-
'rupt. The stars shall fall; they ſhall loſe their light, and diſappear, and
be as if they were fallen ; and the powers of heaven shall be shaken. This
Intimates, - t - * . , \ - -
... First, That there ſhall be a great change, in order to the making of
all things anew. Then ſhall be the restitution of all things, when the
heavens ſhall not be caſt away as a rag, but changed as a vesture, to be.
worn in a better faſhion, Pſ. 102. 26. They ſhall paſs away
e with a great
2noiſe, that there may be new heavens, 2 Pet. 3. 10, 13. -
Secondly, It ſhall be a viſible change, and ſuch as all the world muſt |
take notice of ; for ſuch the darkening of the ſun and moon cannot but
be : and it would be an amazing change ; for the heavenly’ bodies are
not ſo liable to alteration as the creatures of this lower world are. The
days of heaven, and the continuance of the ſun and moon, are uſed to
expreſs that which is laſting and unchangeable ; (as Pſ, 89. 29,
36, 37.) yet they ſhall thus be ſhaken. . . . . - * *
Thirdly, It ſhall be a univerſal change. If the ſun be turned into
darkneſs, and the powers of heaven be ſhaken, the earth cannot but be
turned into a dungeon, and its foundation made to tremble. Howl fir-
trees, if the cedars be shaken. When the ſtars of heaven drop, no mar-
vel if the everlasting mountains melt, and the perpetual hills bow. Nature
ſhall ſuſtain a general ſhock and convulſion, which yet ſhall be no hinder- |
ance to the joy and rejoicing of heaven and earth before the Lord, when
he cometh to judge the world; (Pſ. 96. I I, 13.) they ſhall as it were
glory in the tribulation. -
Fourthly, The darkening of the ſun, moon, and ſtars, which were
made to rule over the day, and over the night, (which is the firſt dominion
we find of any creature, Gen. 1. 16, 18.) fignifies the putting down of all
zule, authority, and power, (even that which ſeems of the greateſt anti-
quity and uſefulneſs,) that the kingdom may be delivered up to 6od, even ||
The ſun was ||
darkened at the death of Chriſt, for then was in one ſenſe the judgment
the Father, and he may be All in all, I Cor. 15. 24, 28.
of this world, (John 12. 31. an indication what would be at the general
judgment.) .
Fifthly, The glorious appearance of our Lord Jeſus, who will then
ſhew himſelf as the Brightneſs of his Father’s glory, and the expreſs
Image of his perſon, will darken the fun and moon, as a candle is dark-
ened in the beams of the noon-day ſun; they will have no glory, becauſe
Qf the Glory that excelleth, 2 Cor. 3. 10. Then the ſin shall be ashamed,
and the moon confounded, when God ſhall appear, Iſa. 24. 23. ".
Sixthly, The ſun, and moon ſhall be then darkened, becauſe there will
be no more occaſion for them. To finners, that chooſe their portion in
this life, all comfort will be eternally denied ; as they ſhall not have a
drop.of water, ſo not a ray of light. Now God cauſeth his ſun to riſe
on the earth, but then Interdico tibi ſole & luna—Iförbid thee the light of
| the year of jubilee, Lev. 25.9. Very fitly therefore ſhall there be the
the ſun and the moon. Darkneſs muſt be their portion. To the ſaints
that had their treaſure above, ſuch light of joy and comfort will be given
as ſhall ſuperſede that of the ſun and moon, and render it uſeleſs. What
need is there of veſſels of light, when we come to the Fountain and Fa-
ther of light 2 See Iſa. 60. 19. Rev. 22. 5. - -
[2] That then ſhall appear the ſign of the Son of man in heaven,
(v. 30.) the Son of man himſelf, as it follows here, They shall ſee the Son
of man coming in the clouds. At his firſt coming, he was ſet for a Sign
that should be ſpoken against ; (J.uke 2. 34.) but at his ſecond coming,
a ſign, that ſhould be admired. Ezekiel was a ſon of man, ſet for a ſign,
Ezek. 12. 6. Some make this a predićtion of the harbingers and fore-
runners of his coming, giving notice of his approach ; a light shining
lićfore him, and the fire devouring, (Pſ. 50. 3. 1 Kings 19. 11, 12.) the
beams coming out of his hand, where had long been the hiding of his power,
| Pſ. 50. 5.
Hab. 3. 4. It is a groundleſs conceit of ſome of the ancients, that this
ſign of the Son of man, will be the figu of the croſs diſplayed as a ban-
ner. It will certainly be ſuch a clear convincing ſign as will daſh infi-
delity quite out of countenance, and fill their faces with ſhame, who ſaid,
l/herg is the promiſe of his coming 2 -
[3.] That then all the tribes of the earth shall mourn, v. 30. See
Rev. 1.7. All the kindreds of the earth shall then wail becauſe of him ;
ſome of all the tribes and kindreds of the earth ſhall mourn : for the
greater part will tremble at his approach, while the choſen remnant, one
of a family and two of a tribe, ſhall lift up their heads with joy, knowing
that their redemption draws nigh, and their Redeemer.
mourn. after a godly ſort; and they who ſow in thoſe tears, ſhall ſhortly
Note, Sooner or ||
later, all finners will be mourners; penitent finners look to Chriſt, and || * * * • * * - -
3 a aa 1. P |branch is yet tender, and putteth forth leaves, ye know
reapin joy; impenitent finners shall look unto him whom they have pierced,
and, though they laugh now, ſhall mourn and weep after a deviliſh ſort,
in endleſs horror and deſpair. - d . . .
[4.] That then they shall ſee the Son of man coming in the clouds of
heaven, with power and great glory. Note, First, The judgment of the
great day will be committed to the Son of man, both in purſuance, and
in recompenſe, of his great undertaking for us as Mediator, John 5.
22, 27. Secondly, The Son of man will at that day come in the clouds
| of heaven. Much of the ſenſible intercourſe between heaven and earth
is by the clouds; they are betwixt them, as it were, the medium partici.
pationis—the medium of participation, drawn by heaven from the earth,
diſtilled by heaven upon the earth. Chriſt went to heaven in a cloud,
and will in like manner come again, A&s I. 9, 11. Behold, he conseth in
the clouds, Rev. 1: 7. A cloud will be the Judge's chaript, (Pſ. 104. 3.)
his robe, (Rev. 10. 1.) his pavilion, (Pſ. 18, 11.) his throne, Rev.
14. 14. When the world was deſtroyed by water, the judgment came
in the clouds of heaven, for the windows of heaven were opened ; ſo
ſhall it be when it ſhall be deſtroyed by fire. Chriſt went before Iſrael.
in a cloud, which had a bright fide and a dark fide; ſo will the cloud
have in which Chriſt will come at the great day, it will bring both com-
fort and terror. Thirdly, He will come with power and great glory; his
firſt coming was in weakneſs and great meanneſs; (2 Cor. 13. 4.) but
his ſecond coming will be with power and glory, agreeable both to the
dignity of his perſon and to the purpoſes of his coming. . Fourthly, He
will be ſeen with bodily eyes in his coming ; therefore the Son of man
will be the Judge, that he may be ſeen, that finners thereby may be the
| more confounded, who ſhall ſee him as Balaam did, but not nigh, (Numb.
| 24. 17.) ſee him, but not as their’s.
- It added to the torment of that
damned finner, that he ſaw Abraham gſar off. “Is this he whom we
| have flighted, and rejećted, and rebelled againſt; whom we have cruci-
fied to ourſelves afreſh ; who might have been our Saviour, but is our
Judge, and will be our Enemy for ever ?” The Deſiré of all nations wilt
then be their dread. . . .
[5] That he shall.ſend his angels with a great ſound of a trumpet,
v. 31. Note, First, The angels ſhall be attendánts upon Chriſt at his
ſecond coming ; they are called his angels, which proves him to be God,
and Lord of the angels ; they ſhall be obliged to wait upon him. Se.
condly, Theſe attendants ſhall be employed by him as officers of the courE,
i in the judgment of that day ; they are now miniſtering ſpirits ſent forth
by him, (Heb. 1. 14.) and will be ſo then. Thirdly, Their miniſtra-
tion will be uſhered in with a great ſound of a trumpet, to awaken and
| alarm a ſleeping world. This trumpet is ſpoken of, I Cor. 15.52. and
1 Theſſ. 4, 10. At the giving of the law on mount Sinai, the ſound.
of the trumpet was remarkably terrible; (Exod. 19. 13, 16.) but much
more will it be ſo in the great day. By the law, trumpets were to be
founded for the calling of aſſemblies, (Numb. 10. 2.) in praiſing God.”
(Pſ. 81. 3.) in offering ſacrifices, (Numb. 10. 10.) and in proclaiming
found of a trumpet at the laſt day, when the general aſſembly ſhall be
called, when the praiſes of God ſhall be gloriouſly celebrated, when fin-
ners ſhall fall as ſacrifices to divine juſtice, and when the faints ſhall
enter upon their eternal jubilee. - - * ,
..[6.] That they shall gather together his elect from the four winds.
Note, At the ſecond coming of Jeſus Chriſt, there will be a general
meeting of all the ſaints. First, The elect only will be gathered, the
choſen remnant, who are but few in compariſon with the many that are
only called. This is the foundation of the ſaint’s eternal happineſs, that
they are God’s ele&t. The gifts of love to eternity follow the thoughts
of love from eternity ; and the Lord knows them that are his. Secondly,
The angels ſhall be employed to bring them together, as Chriſt’s ſer-
vants, and as the ſaint’s friends ; we have the commiſſion given them,
Gather my ſaints together unto me; nay, it will be ſaid to
them, Habetes fratres—Theſe are your brethren ; for the elect will then
be equal to the angels, Luke 20. 36. Thirdly, They shall be gathered
from one end of heaven to the other; the eleēt of God are ſcattered abroad,
(John 11.52.) there are ſome in all places, in all nations; (Rev. 7.9.)
but when that great gathering day comes, there ſhall not one of them
be miſſing ; diſtance of place ſhall keep none out of heaven, if diſtance of
affection do not. Undique ad carlos tautundem est via—Heaven is equally
acceſſible from every place. See ch. 8, 11. Iſa. 43. 6.—49. 12.
32. Now learn a parable of the fig-tree: When his
ST, MATTHEw, XXIV.
that ſummer is nigh: 33. So likewiſe ye, when ye ſhallſ
ſee all theſe things, know that it is near, even at the doors.
34. Verily I ſay unto you, This generation ſhall not paſs,
till all theſe things be fulfilled. 35. Heaven and earth ſhall
paſs away, but my words ſhall not paſs away. , 36. But
of that day and hour knoweth no man, no, not the angels
of heaven, but my Father only. 37. But as the days of
Noah were, ſo ſhall alſo the coming of the Son of man be: |
38. For as in the days that were before the flood, they
were eating and drinking, marrying and giving in mar-
riage, until the day that Noah entered into the ark, 39.
And knew not until the flood came, and took them all
away; ſo ſhall alſo the coming of the Son of man be. 40.
Then ſhall two be in the field, the one ſhall be taken, and
the other left. , 41. Two women ſhall be grinding at the
mill, the one ſhall be taken, and the other left. 42. Watch
therefore, for ye know. not what hour your Lord doth
come. 43. But know this that if the good-man of the
houſe had known in what watch the thief would come, he
would have watched, and would not have ſuffered his
houſe to be broken up. 44. Therefore be ye alſo ready :
for in ſuch an hour as ye think not, the Son of man
cometh. 45. Who then is a faithful and wiſe ſervant,
whom his Lord hath made ruler over his houſehold, to
give them meat in due ſeaſon: 46. Bleſſed is that ſervant,
whom his Lord, when he cometh, ſhall find ſo doing.
over all his goods. 48. But and if that evil ſervant ſhall
ſay in his heart, My Lord delayeth his coming, 49. And
ſhall begin to ſmite his fellow-ſervants, and to eat and
drink with the drunken : 50. The Lord of that ſervant
fhall come in a day when he looketh not for him, and in
an hour that he is not aware of ; 51. And ſhall cut him
aſunder, and appoint him his portion with the hypocrites:
there ſhall be weeping and gnaſhing of teeth.
... We have here the pračtical application of the foregoing predic-
. ; in general, we muſt expect and prepare for the events here fore-
fold, - •. . - - - -
I. We muſt expect them; “ Now learn a parable of the fig-tree,
v. 32, 33. Now learn what uſe to make of the things you have heard;
ſo obſerve and underſtand the figns of the times, and compare them with
the predićtions of the word, as from thence to foreſee what is at the
door, that you may provide accordingly.” The parable of the fig-tree
is no more than this, that its budding and bloſſoming are a preſage of
ſummer; for as the ſtork in the heaven, ſo the trees of the field, know
their appointed tâme. The beginning of the working of ſecond cauſes
aſſures us of the progreſs and perfection of it. Thus when God be-
gins to fulfil prophecies, he will make an end. There is a certain ſeries
in the works of providence, as there is in the works of nature. The
ſigns of the times are compared with the prognoſtics of the face of the
Jky, (ch. 16. 3.) ſo here with thoſe of the face of the earth ; when that ||
is renewed, we foreſee that ſummer is coming, not immediately, but at
fome diſtance; after the branch grows tender, we expect the March-winds,
it is coming ; “ſo likewiſe ye, when the goſpel-day ſhall dawn, count
upon it, that through this variety of events which I have told you of,
the perfeół day will come. The things revealed muſt shortly come to paſs;
§. 1. 1.) they muſt come in their own order, in the order appointed
or them. Know that it is near.” He does not here ſay what, but it
is that which the hearts of his diſciples are upon, and which they are in-
quiſitive after, and long for ; the #ingdom of God is near, ſo it is ex-
preſſed in the parallel place, Luke 21, 31. Note, When the trees of
righteouſneſs begin to bud and bloſſom, when God’s people promiſe
faithfulneſs, it is a happy preſage of good times. In them God begins
his work, firſt prepares their heart, and then he will go on with it; for,
| brought to an end.”
47. Verily I ſay unto you, that he ſhall make him ruler |
Awful Predićtions.
as for God, his work is perfect; and he will revive it in the midſt of their
6(27°S, '. . . ~~ -
$/ Now touching the events foretold here, which we are to expect,
1. Chriſt here aſſures us of the certainty of them ; (v. 35.) Heaven
and earth shall paſs away; they continue this day indeed, according to
God’s ordinance, but they ſhall not continue for ever; (Pſ. 102. 25, .
26. 2 Pet. 3. 10.) but my words shall not paſs away. . Note, The word
of Chriſt is more ſure and laſting than heaven and earth. Hath he
Jpoken 2 And shall he not do it 2 We may build, with more aſſurance
upon the word of Chriſt than we can upon the pillars of heaven, or the
ſtrong foundations of the earth ; for, when they ſhall be made to tremble
and totter, and ſhall be no more, the word of Chriſt ſhall remain, and be
in full force, power, and virtue. See 1 Pet. 1, 24, 25. It is eqfter for
heaven and earth to paſs, than the word of Chriſt; ſo it is expreſſed,
Luke 16. 17. Compare Iſa. 54. 10. The accompliſhment of theſe pro-
phecies might ſeem to be delayed, and intervening events might ſeem to
diſagree with them, but do not think that therefore the word of Chriſt
is fallen to the ground, for that ſhall never paſs away : though it be
not fulfilled, either in the time or in the way that we have pre-
ſcribed ; yet, in God’s time, which is the beſt time, and in God’s
way, which is the beſt way, it ſhall certainly be fulfilled. Every word
of Chriſt is very pure, and therefore very ſure.
2. He here inſtructs us as to the time of them, v. 34, 36. As to
this, it is well obſerved by the learned Grotius, that there is a manifeſt
diſtinétion made between the távra, (v. 84.) and the igeºn, (v. 36.)
theſe things, and that day and hour; which will help to clear this pro-
hecy. -
pr ( i.) As to theſe things—the wars, ſedućtions, and perſecutions, here
foretold, and eſpecially the ruin of the Jewiſh nation; “This generation
shall not paſs away, till all theſe things be fulfilled; , (v. 34.) there are
thoſe now alive, that ſhall ſee Jeruſalem deſtroyed, and the Jewiſh church
Becauſe it might ſeem ſtrange, he backs it with a
ſolemn affeveration; “ Verily, I ſay unto you. You may take my word
for it, theſe things are at the door.” Chriſt often ſpeaks of the nearneſs
of that deſolation, the more to affect people, and quicken them to pre-
pare for it. Note, There may be greater trials and troubles yet before.
us, in our own day, than we are aware of. They that are old, know
not what ſons of Anak may be reſerved for their laſt encounters. -
(2.) But as to that day and hour which will put a period to time, that
knows no man, v. 36. Therefore take heed of confounding theſe two, as
they did, who, from the words of Chriſt and the apoſtles’ letters, inferred
that the day of Christ was at hand, 2 Theſſ. 2. 2. No, it was not ;
this generation, and many another, shall paſs, before that day and hour
come. Note, [1..] There is a certain day and hour fixed for the judg-
ment to come; it is called the day of the Lord, becauſe ſo unalterably
fixed. None of God’s judgments are adjourned fine die—without the ap-
pointment of a certain day. [2.] That day and hour are a great ſecret.
Prudens futuri temporis exitum
Caliginoſa noćte premit Deus. t
But Heav'n has wiſely hid from human fight
The dark decrees of future fate,
. . And ſown their ſeeds in depth of night.
HoR.
No man knows it ; not the wiſeſt by their ſagacity, not the beſt by any
divine diſcovery. We all know that there ſhall be ſuch a day; but
none knows when it ſhall be, no, not the angels; though their capacities
for knowledge are great, and their opportunities of knowing this, ad-
vantageous, (they dwell at the fountain-head of light,) and though they
are to be employed in the ſolemnity of that day, yet they are not told
when it ſhall be: none knows, but my Father only. This is one of thoſe
Jecret things which belong to the Lord our God. The uncertainty of
º | the time of Chriſt’s coming, is, to thoſe who are watchful, a ſavour of
and the April-ſhowers, before the ſummer comes ; however, we are ſure |
life unto life, and makes them more watchful; but to thoſe who are
careleſs, it is a ſapaur of death unto death, and makes them more care-
leſs. -
II. To this end we muſt expect theſe events—that we may prepare
for them; and here we have a caution againſt ſecurity and ſenſuality,
which will make it a diſmal day indeed to us, v. 37.41. In theſe verſes
we have ſuch an idea given us of the judgment-day, as may ſerve to
ſtartle and awaken us, that we may not ſleep as others do.
It will be a ſurpriſing day, and a ſeparating day. -
1. It will be a ſurpriſing day, as the deluge was to the old world,
v. 37.39. That which he here intends to deſcribe, is, the poſture of the
world at the coming of the Son of man ; beſide his firſt coming, to ſave,

* , . * - 1 f . . .
Awful Predićtions.
he has other comings; to judge. He ſaith, (John 9, 89.) Forjudgment knew not, until the flood came. 1. The flood did come, though they

I am come ; and for judgment he will come ; for all judgment is
COIºl-
mitted to him, both that of the word, and that of the ſword. -
Now this here is applicable, - * -
(1.) To temporal judgments, particularly that which was now haſten.
ing upon the nation and people of the Jews; though they had fair warn-
ing given them of it, and there were many prodigies that were preſages
of it, yet it found them ſecure, crying, Peace and ſºftly, 1 Theſſ. 5. 3.
ſ
| of them. -
The ſiege was laid to Jeruſalem by Titus Veſpaſian, when they were
met at the paſſover in the midſt of their mirth ; like the men of Laiſh,
they dwelt careleſs when the ruin arreſted them, Judg. 18. 7, 27. The
deſtrućtion of Babylon, both that in the Old Teſtament and that in the {
New, comes, when ſhe faith, I shall be a lady for ever, Iſa. 47. 7...9.
Rev. 18, 7. Therefore the plagues comes in a moment, in one day.
Note, Men’s unbelief ſhall not make God’s threatenings of no effect.
(2.) To the eternal judgment; ſo the judgment of the great day is |
called, Heb. 6. 2. Though notice has been given of it from Enoch, yet, .
| ſo ſhall ſecure ſinners, that mocked at Chriſt and his coming, be taken
when it comes, it will be unlooked for by the moſt of men; the latter
days, which are neareſt to that day, will produce ſcoffers, that ſay,
Where is the promiſe of his coming * 2 Pet. 3. 3, 4. Luke 18. 8. Thus
it will be when the world that now is ſhall be deſtroyed by fire; for thus
it was when the old world, being overflowed by water, periſhed, 2 Pet. ||
| field. Two ways this may be applied: -
3, 6, 7. Now Chriſt here ſhews what were the temper and poſture of
the old world when the deluge came.
[1] They were fenſual and worldly ; they were eating and drinking,
2narrying and giving in marriage. It is not ſaid, They were killing and
ſtealing, and whoring and ſwearing; (theſe were indeed the horrid
crimes of ſome of the worſt of them ; the earth was full of violence ;)
but they were all of them, except Noah, over head and ears in the world,
and regardleſs of the word of God, and this ruined them. Note, Uni-
verſal neglečt of religion is a more dangerous ſymptom to any people
than particular inſtances here and there of daring irreligion. Eating and
drinking are neceſſary to the preſervation of man’s life; marrying and
giving in marriage are neceſſary to the preſervation of mankind; but,
Licitis perimus omnes—Thºſe lawful things undo us, unlawfully managed.
First, They were unreaſonable in it, inordinate and entire in the purſuit
of the delights of ſenſe, and the gains of the world; they were wholly
taken up with theſe things, hazy Tpºyoºres—they were eating ; they were
in theſe things as in their element, as if they had their being for no other
end than to eat and drink, Iſa. 56. 12, Secondly, They were unreaſona-
ble in it; they were entire and intent upon the world and the fleſh, when
the deſtruction was at the door, which they had had ſuch fair warning
of. They were eating and drinking, when they ſhould have been repent-
ing and praying ; when God, by the miniſtry of Noah, called to weeping
and mourning, then joy and gladneſs. This was to them, as it was to
Iſrael afterward, the unpardonable fin, (Iſa. 22. 12, 14.) eſpecially, be-
cauſe it was in defiance of thofe warnings by which they ſhould have
been awakened. “Let us eat and drink, for to-morrow we die; if it muſt |
The apoſtle James ſpeaks of this
as the general practice of the wealthy Jews before the deſtruction of Je- |
ruſalem; when they ſhould have been weeping for the miſèries that were |
coming upon them, they were living in pleaſure, and nourishing their hearts |
be a ſhort life, let it be a merry one.”
as in a day of ſlaughter, Jam. 5. 1, 5.
[2.] They were ſecure and careleſs; they knew not, until the flood
came, v. 39. Knew not P Surely they could not but know. Did not
God, by Noah, give them fair warning of it? Did he not call them to
repentance, while his long-ſuffering waited 1 Pet. 3. 19, 20. But
they knew not, that is, they believed not : they might have known, but
would not know. Note, What we know of the things that belong to our
everlasting peace, if we do not mix faith with it, and improve it, is all
one as if we did not know it at all.
fenſual, becauſe they were ſecure. Note, The reaſon why people are ſo
eager in the purſuit, and ſo entangled in the pleaſures of this world, is,
becauſe they do not know, and believe, and confider, the etermity which
they are upon the brink of. Did we know aright that all theſe things
muſt ſhortly be diſſolved, and we muſt certanly ſurvive them, we ſhould
not ſet our eyes and hearts ſo much upon them as we do. Secondly,
Therefore they were ſecure, becauſe they were ſenſual ; therefore they
knew not that the flood was coming, becauſe they were eating and |
drinking ; were ſo taken up with things ſeen and preſent, that they had
neither time nor heart to mind the things not ſeen as yet, which they
were warned of. Note, As ſecurity bolſters men up in their brutal ſen-
fuality, ſo ſenſuality rocks them aſleep in their carnal ſecurity. They
Vol. IV. No. 78.
Their not knowing is joined with |
their eating, and drinking, and marrying ; for, First, therefore they were |
|field, at the mill ; and then, according as they are veſſels of mercy pre:
pared for glory, or veſſels of wrath prepared for ruin, accordingly it will
h
| him.
| eaſes of the latter days, All ſlumber and ſleep, and at midnight the bride-
| groom comeş.
would not foreſee it. Note, Thoſe that will not know by faith, ſhall be
made to know by feeling, the wrath ºf God revealed from heaven against
their ringodlineſ, and unrighteouſneſs. The evil day is never the further
off for men’s putting it far off from them. 2. They did not know it till
it was top late to prevent it, as they might have done, if they had known
it in time, which made it ſo much the more grievous. Judgments are
moſt terrible and amazing to the ſecure, and thoſe that have made a jeſt
The application of this, concerning the old world, we have in theſe
words ; So shall the coming of the Son of man be 3 that is, (1.) In ſueh
a poſture ſhall he find people, eating and drinking, and not expecting
Note, Security and ſenſuality are likely to be the epidemical diſ.
All are off their watch, and at their eaſe. (2.) With
ſuch a power, and for ſuch a purpoſe, will he come upon them. As the
flood took away the finners of the old world, irreſiſtibly and irrecoverably ;
away by the wrath of the Lamb, when the great day of his wrath comes,
which will be like the coming of the deluge, a deſtruction which there
is no fleeing from. º • .
2. It will be a ſeparating day; (v. 40, 41.). Then shall two be in the
(1.) We may apply it to the ſucceſs of the goſpel, eſpecially at the
| firſt preaching of it; it divided the world; ſome believed the things which
| were ſpoken, and were taken to Chriſt; others believed not, and were left
to periſh in their-unbelief. Thoſe of the ſame age, place, capacity, em-
ployment, and condition in the world, grinding in the ſame mill, thoſe of
the ſame family, nay, thoſe that were joined in the ſame bond of mar-
riage, were, one effectually called, the other paſſed by, and left in the
gall of bitterneſs. This is that diviſion, that ſeparating fire, which
Chriſt came to ſend, Luke 12.49, 51. This renders free grace the more
obliging, that it is diſtinguiſhing ; to us, and not to the world, (John
14. 22.) nay to us, and not to thoſe in the ſame field, the ſame mill,
the ſame houſe. . , . -
When ruin came upon Jeruſalem, a diſtinétion was made by Divine
Providence, according to that which had been before made by divine
grace; for all the chriſtians among them were ſaved from periſhing in
that calamity, by the ſpecial care of Heaven. If two were at work in
the field together, and one of them was a chriſtian, he was taken into a
place of ſhelter, and had his life given him for a prey, while the other
was left to the ſword of the enemy. Nay, if but two women were grind-
ing at the mill, if one of them belonged to Chriſt, though but a woman,
a poor woman, a ſervant, ſhe was taken to a place of ſafety, and the
other abandoned. Thus the meek of the earth, are hid in the day of the
Lord’s anger, (Zeph. 2. 3.) either in heaven, or under heaven. Note,
Diſtinguiſhing preſervations, in times of general deſtruction, are ſpecial
tokens of God’s favour, and ought ſo to be acknowledged. If we are
ſafe when thouſands fall on our right hand and on our left, are not
conſumed when others are conſumed round about us, ſo that we are as
brands plucked out of the fire, we have reaſon to ſay, It is of the Lord's
mercies, and it is a great mercy.
(2.) We may apply it to the ſecond coming of Jeſus Chriſt, and the
ſeparation which will be made on that day. He had ſaid before, (v. 31.)
that the eleēt will be gathered together. Here he tells us, that, in order
to that, they will be diſtinguiſhed from thoſe who were neareſt to them
in this world ; the choice and choſen ones taken to glory, the other left
to periſh eternally. Thoſe who ſleep in the duſt of the earth, two in
the ſame grave, their aſhes mixed, ſhall yet ariſe, one to be taken to ever-
| laſting life, the other left to shame and everlasting contempt, Dan. 12. 2.
Here it is applied to them who ſhall be found alive. Chriſt will come
unlooked for, will find people buſy at their uſual occupations, in the
be with them ; the one taken to meet the Lord and his angels in the air,
to be for ever with him and them ; the other left to the Devil and his
angels, who, when Chriſt has gathered out his own, will ſweep up the
reſidue. This will aggravate the condemnation of finners—that others
ſhall be taken from the midſt of them to glory, and they left behind.
And it ſpeaks abundance of comfort to the Lord’s people. . [].] Are
they mean and deſpiſed in the world, as the man-ſervant in the field, or
the maid at the mill 2 (Exod. 11. 5.) Yet they ſhall not be forgotten
or overlooked in that day. The poor in the world, if rich in faith, are
| heirs of the kingdom. [2.] Are they diſperſed in diſtant and unlikely
3 I. -
ST. MATTHEw, XXIV.
places, where one would not expect to find the heirs of glory, in the
field, at the mill? Yet the angels will find them there, (hidden as Saul
The Duty of Watchfulneſs.
awake, and ſtand on their guard againſt it. This he ſhews in a particu-
lar inſtance, v. 43. If the maſter of a houſe had notice that a thief
among the ſtuff, when they are to be enthroned,) and fetch them thence;
and well may they be ſaid to be changed, for a very great change it will ||
be, to go to heaven from ploughing and grinding. [3.] Are they weak,
and unable of themſelves to move heavenward 2 They fall be taken, or ||
laid hold on, as Lot was taken out of Sodom by a gracious violence,
Gen. 19.16. Thoſe whom Chriſt has once apprehended and laid hold ||
on, he will never loſe his hold of. [4.] Are they intermixed with others,
linked with them in the ſame habitations, ſocieties, employments : Let
not that diſcourage any true chriſtian; God knows how to ſeparate be-
tween the precious and the vile, the gold and droſs in the ſame lump, the
wheat and chaff in the ſame floor. - -
III. Here is a general exhortation to us, to watch, and be ready
againſt that day comes, enforced by divers weighty confiderations, v. 42,
&c. Obſerve, - -
J. The duty required; Watch, and be ready, v. 42, 44.
(1.) Watch therefore, v. 42. Note, It is the great duty and intereſt
of all the diſciples of Chriſt, to. watch, to be awake and keep awake,
that they may mind their bufineſs. As a finfill ſtate and way is compared
to ſleep, ſenſeleſs and inačtive, (1 Theſſ. 5. 4.) ſo a gracious ſtate and
way is compared to watching and waking. We muſt watch for our
Lord’s coming, to us in particular at our death, after which is the judg-
ment, that is, the great day with us, the end of our time; and his coming
at the end of all time to judge the world, the great day with all man.
kind. To watch implies not only to believe that our flord will come,
but to define that he would come, to be often thinking of his coming,
and always looking for it as ſure and near, and the time of it uncertain.
To watch for Chriſt’s coming, is to maintain that gracious temper and
diſpoſition of mind which we would be willing that our Lord, when he
comes, ſhould find us in. To watch is to be aware of the firſt notices of
his approach, that we may immediately attend his motions, and addreſs
ourſelves to the duty of meeting him. Watching is ſuppoſed to be in
the night, which is ſleeping time; while we are in this world, it is night
with us, and we muſt take pains to keep ourſelves awake. -
(2.) Be ye alſo ready. We wake in vain, if we do not get ready. It
is not enough to look for ſuch things ; but we muſt therefore give dili-
gence, 2 Pet. 3. 11, 14. We have then our Lord to attend upon, and
we muſt have our lamps ready trimmed; a cauſe to be tried, and we
muſt have our plea ready drawn and figned by our Advocate; a reckon-
ing to make up, and we muſt have our accounts ready ſtated and
balanced ; there is an inheritance which we hope then to cnter upon, and
we muſt have ourſelves ready, made meet to partake of it, Col. i. 12,
2. The reaſons to induce us to this watchfulneſs and diligent prepara-
tion for that day; which are two : -
(1.) Becauſe the time of our Lord’s coming is very uncertain.
This is the reaſon immediately annexed to the double exhortation ;
§ 42, 44.) and it is illuſtrated by a compariſon, v. 43. Let us confider
then, .
[1..] That we know not what hour he will come, v. 42. We know not
the day ºf our death, Gen. 27.2. We may know that we have but a
little time to live ; The time of my departure is at hand; (2 Tim. 4, 6.)
but we cannot know that we have a long time to live, for our ſouls are
continually in our hands; nor can we know how little a time we have to
live, for it may prove leſs than we expect; much leſs do we know the
time fixed for the general judgment. Concerning both we are kept at
uncertainty, that we might, every day, expect that which may come any
day ; may never boaſt of a year’s continuance, (Jam. 4. 13.) no, nor of
to-morrow’s return, as if it were our’s, Prov. 27. 1. Luke 12. 20.
[2.] That he may come at ſuch an hour as we think not, v. 44.
Though there be ſuch uncertainty in the time, there is none in the thing
itſelf: though we know not when he will come, we are ſure he will
come. ... His parting word was, Surely I come quickly : his ſaying, “I
come ſurely,” obliges us to expect him; his ſaying, “I come quickly,”
obliges us to be always expecting him; for it keeps us in a ſtate of ex-
Pećtancy. In ſuch an hour as you think not, that is, ſuch an hour as
they who are unready and unprepared, think not; (v. 50.) nay, ſuch
an hour as the moſt lively expectants perhaps thought leaſt likely. The
bridegroom came when the wiſe were ſlumbering. It is agreeable to
our preſent ſtate, that we ſhould be under the influence of a conſtant
and general expectation, rather than that of particular preſages and prog-
noſtications, which we are ſometimes tempted vainly to deſire and wiſh for.
... [3-l That the children of this world are thus wiſe in their genera-
tion, that, when they know of a danger approaching, they will keep
| Chriſt here faith,
would come ſuch a night, and ſuch a watch of the night, (for they di-
vided the night into four watches, allowing three hours to each,) and
would make an attempt upon his houſe, though it were the midnight-
watch, when he was moſt fleepy, yet he would be up, and liſten to every
noiſe in every corner, and be ready to give him a warm reception. Now,
though we know not just when our Lord will come, yet, knowing that
he will come, and come quickly, and without any other warning than
what he hath given in his word, it concerns us to watch always. Note,
First, We have every one of us a houſe to keep, which lies expoſed, in
which all we are worth is laid up, that houſe is our own ſouls, which we
muſt keep with all diligence. Secondly, The day of the Lord comes by
Jurpriſe, as a thief in the night. Chriſt chooſes to come when he is leaſt
expected, that the triumphs of his enemies may be turned into the greater
ſhame, and the fears of his friends into the greater joy. Thirdly, If
Chriſt, when he comes, finds us aſleep and unready, our houſe will be
broken up, and we ſhall loſe all we are worth, not as by a thief unjuſtly,
but as by a juſt and legal proceſs ; death and judgment will ſeize upon
all we have, to our irreparable damage and utter undoing. Therefore
be ready, be ye alſo ready, as ready at all times as the good man of the
houſe would be at the hour when he expected the thief : we muſt put
on the armour of God, that we may not only ſtand in that evil day, but,
as more than conquerors, may divide the ſpoil. -
(2.) Becauſe the iſſue of our Lord’s coming will be very happy and
comfortable to thoſe that ſhall be found ready, but very diſmal and dread-
ful to thoſe that are not, v. 45, &c. This is repreſented by the different
ſtate of good and bad ſervants, when their lord comes to reckon with
them. It is likely to be well or ill with us to eternity, according as we
are found ready or unready at that day; for Chriſt comes to render to
every man according to his works. Now this parable with which the
chapter cloſes, is applicable to all chriſtians who are, in profeſſion and
obligation, God’s ſervants ; but it ſeems eſpecially intended as a warning
to miniſters; for the ſervant ſpoken of is aſteward. Now obſerve what
[1..] Concerning the good ſervant ; he ſhews here what he is—a ruler
of the houſehold; what, being ſo, he ſhould be—faithful and wiſe, and
what, if he be ſo, he ſhall be eternally—bleſſed. Here are good inſtruc-
tions and encouragements to the miniſters of Chriſt.
Firſt, We have here his place and office. He is one whom his Lord
has made ruler over his houſehold, to give them meat in due ſeaſon. Note,
1. The church of Chriſt is his houſehold, or family, ſtanding in relation
to him as the Father and Maſter of it. It is the houſehold of God, a fa-
mily named from Chriſt, Eph. 3. 15. 2. Goſpel-miniſters are appointed
rulers in this houſehold ; not as princes, (Chriſt has entered a caveat
againſt that,) but as ſtewards, or other ſubordinate officers; not as lords,
but as guides ; not to preſcribe new ways, but to ſhew and lead in the
ways that Chriſt has appointed : that is the ſignification of the hygº.svoſ,
which we tranſlate, having rule over you ; (Heb. 13. 17.) as overſeers,
not to cut out new work, but to direct in, and quicken to, the work
which Chriſt has ordered ; this is the fignification of intoxotrol—bishops.
They are rulers by Chriſt; what power they have, is derived from him, .
and none may take it from them, or abridge it to them ; he is one whom
the Lord has made ruler; Chriſt has the making of miniſters. They are
rulers under Chriſt, and act in ſubordination to him ; and rulers for
Chriſt, for the advancement of his kingdom. 3. The work of goſpel-
miniſters, is, to give to Chriſt’s houſehold their meat in due ſeaſon, as
ftewards, and therefore they have the keys delivered to them. (1.) .
Their work is to give, not take to themſelves, (Ezek. 34.8.) but give
to the family what the Maſter has bought, to diſpenſe what Chriſt has
purchaſed. And to miniſters it is ſaid, that it is more bleſſed to give than
to receive, Aéts 20, 35. (2.) It is to give meat ; not to give law, (that
is Chriſt’s work,) but to deliver thoſe doćtrines to the church, which, if .
duly digeſted, will be nouriſhment to ſouls. They muſt give, not the
poiſon of falſe doćtrines, not the ſtones of hard and unprofitable doc-
trines, but the meat that is ſound and wholeſome. (3.) It muſt be given
in due ſeqſon, iv xzigá–while there is time for it; when eternity comes,
it will be too late ; we muſt work while it is day: or in time, that is,
whenever any opportunity offers itſelf; or in the ſtated time, time after
time, according as the duty of every day requires.
Secondly, His right diſcharge of this office. The good
thus preferred, will be a good ſteward; for,
1. He is faithful; ſtewards muſt be ſo, 1 Cor. 4. 2.
ſervant, if
He that is
| trusted, muſt be truſty ; and the greater the truſt is, the more is expećted
ST, MATTHEw, XXIV.
The good and the evil Steward.
from them. It is a great good thing that is committed to ministers;
(2 Tim. 2. 2.) and they muſt be faithful, as Moſes was, Heb. 3. 2.
Chriſt counts thoſe miniſters, and thoſe only, that are faithful, 1 Tim.
1. 12. A faithful miniſter of Jeſus Chriſt is one that ſincerely defigns
his Maſter’s honour, not his own ; delivers the whole counſel of God, not
his own fancies and conceits; follows Chriſt’s inſtitutions and adheres
tC) º ; regards the meaneſt, reproves the greateſt, and doth not reſpect
€I 10I) S. J *
r 2. He is wiſe to underſtand his duty and the proper ſeaſon of it;
and in guiding of the flock there is need, not only of the integrity of the
heart, but the ſkilfulneſs of the hands. Honeſty may ſuffice for a good
Jervant, but wiſdom is neceſſary to
direct. ~ - . . .
3. He is doing, ſo doing as his office requires. The miniſtry is a good
work, and they whoſe office it is, have always ſomething to do ; they
muſt not indulge themſelves in eaſe, nor leave the work undone, or care-
leſsly turn it off to others, but be doing, and doing to the purpoſe ; ſo
doing, giving meat to the houſehold, minding their own buſineſs, and not
meddling with that which is foreign; ſo doing as the Maſter has ap-
pointed, as the office imports, and as the caſe of the family requires; not
talking, but doing. It was the motto Mr. Perkins uſed, Minister verbi
es—? ou are a minister of the word. Not only Age—Be doing ; but,
Hoc agº—Be ſo doing. - -
4. He is found doing when his Maſter comes ; which intimates, (1.)
Conſtancy at his work. At what hour ſoever his Maſter comes, he is
found buſy at the work of the day. Miniſters ſhould not leave empty
ſpaces in their time, left their Lord ſhould come in one of thoſe empty |
ſpaces. As with a good God the end of one mercy is the beginning of
another, ſo with a good man, a good miniſter, the end of one duty is the
beginning of another. When Calvin was perſuaded to remit his miniſ-
terial labours, he anſwered, with ſome reſentment, “What, would you
have my Maſter find me idle * (2.) Perſeverance in his work till the
Lord come. Hold faſt till then, Rev. 2. 25. Continue in theſe things,
1 Tim. 4. 16.—6. 14. Endure to the end.
Thirdly, The recompenſe of reward intended him for this, in three
things: . - - - - • , -
* * He ſhall be taken notice of. This is intimated in theſe words,
Who then is that faithful and wiſe ſervant 2 Which ſuppoſes that there
are but few who anſwer this character; ſuch an interpreter is one of a
thouſand, ſuch a faithful and wiſe steward. Thoſe who thus diſtinguiſh
themſelves now by humility, diligence and fincerity in their work, Chriſt
will in the great day both dignify and diſtinguiſh by the glory conferred
on them. - - " * . .
2. He ſhall be bleſſed; Bleſſed is that ſervant ; and Chriſt’s pro-
nouncing him bleſſed makes him ſo. All the dead that die in the Lord,
are bleſſed, Rev. 14. 13. But there is a peculiar bleſſedneſs ſecured to
them that approve themſelves faithful ſtewards, and are found ſo doing,
Next to the honour of thoſe who die in the field of battle, ſuffering for
Chriſt as the martyrs, is the honour of thoſe that die in the field of ſer-
vice, ploughing, and ſowing, and reaping, for Chriſt.
3. He ſhall be preferred; (v. 47.) He ſhall make him ruler over all
his goods. The alluſion is to the way of great men, who, if the ſtewards
of their houſe condućt themſelves well in that place, commonly prefer
them to be the managers of their eſtates; thus Joſeph was preferred in
the houſe of Potiphar, Gen. 39. 4, 6. But the greateſt honour which
the kindeſt maſter ever did to his moſt tried ſervants in this world, is
nothing to that weight of glory which the Lord Jeſus will confer upon
his faithful watchful ſervants in the world to come. What is here ſaid
by a fimilitude, is the ſame that is ſaid more plainly, John 12. 26. Himi
will my Father honour. And God’s ſervants, when thus preferred, ſhall
be perfeót in wiſdom and holineſs to bear that weight of glory, ſo that
there is no danger from theſe ſervants when they reign. -
[2.] Concerning the evil ſervant. Here we have,
First, His deſcription given; (v. 48, 49.) where we have the wretch
drawn in his own colours. The vileſt of creatures is a wicked man, the
vileſt of men is a wicked chriſtian, and the vileſt of them a wicked miniſ-
ter. Corruptio optimi eſt peſſima—What is beſt, when corrupted, becomes
the worst. Wickedneſs in the prophets of Jeruſalem is a horrible thing |
indeed, Jer. 23. 14. Here is, -
1. The cauſe of his wickedneſs; and that is, a pračtical diſbelief of
Chriſt’s ſecond coming ; He hath ſaid in his heart, My Lord delays his
coming ; and therefore he begins to think he will never come, but has
quite forſaken his church. Obſerve, (1.) Chriſt knows what they ſay
in their hearts, who with their lips cry, Lord, Lord, as this ſervant here. ‘l
a good steward; for it is profitable to || - -
; fellow-ſervants. Note, [1..]. Even the ſtewards of the houſe are to look
| learning and utterance above others; and, as hath been ſaid o
(2.) The delay of Chriſt's coming, though it is a gracious inſtance of
his patience, is greatly abuſed by wicked people, whoſe hearts are thereby
hardened in their wicked ways. When Chriſt's coming is looked upon,
as doubtful, or a thing at an immenſe diſtance, the hearts of men are
Jully ſet to do evil, Eccl. 8, 11. See Ezek. 12. 27. They that walk by
ſenſe, are ready to ſay of the unſeen Jeſus, as the people did of Moſes
when he tarried in the mount upon their errand, We wot not what is be-
come of him, and therefore up, make us gods, the world a god, the belly
a god, any thing but him that ſhould be. . . .
2. 'The particulars of his wickedneſs; and they are fins of the firſt
magnitude; he is a ſlave to his paffions and his appetites. ... a
(1.) Perſecution is here charged upon him. He begins to ſnite his
upon all the ſervants of the houſe as their fellow-ſervants, and therefore
are forbidden to lord it over them. If the angel call himſelf fellow-ſer-
vant to John, (Rev. 19. 10.) no marvel if John have learned to call him-
ſelf brother to the chriſtians of the churches of Afia, Rev. 1. 9. [2.]
It is no new thing to ſee evil-ſervants ſmiting their fellow-ſervants; both
private chriſtians and faithful miniſters. He ſmites them, either becauſe
they reprove him, or becauſe they will not bow, and do him reverence;
will not ſay as he ſaith, and do as he doeth, againſt their conſciences: he
ſmites them with the tongue, as they ſmote the prophet, Jer. 18. 18.
And if he get power into his hand, or can preſs thoſe into his ſervice,
that have, as the ten horns upon the head of the beaſt, it goes further.
Paſhur the prieſt ſmote Jeremiah, and put him in the ſtocks, Jer. 20. 1.
The revolters have often been of all others moſt profound to make ſlaugh-
ter, Hoſ. 5. 2. The ſteward, when he ſmites his fellow-ſervants, does it
under colour of his Maſter’s authority, and in his name; he ſays, Let the
Lord be glorified; (Iſa. 66.5.) but he ſhall know that he could not put
a greater affront upon his Maſter. -
(2.) Profaneneſs and immorality; He begins to eat and drink with the
drunken. . [1..] He aſſociates with the worſt of finners, has fellowſhip
with them, is intimate with them ; he walks in their counſel, ſtands in
their way, fits in their ſeat, and fings their ſongs. The drunken are the
merry jovial company, and thoſe he is for, and thus he hardens them in
their wickedneſs. [2.] He does like them; eats, and drinks, and is
drunken; ſo it is in Luke. This is an inlet to all manner of fin. Drunk-
enneſs is a leading wickedneſs ; they who are ſlaves to that, are never
maſters of themſelves in any thing elſe. The perſecutors of God’s peo-
ple have commonly been the moſt vicious and immoral men. Perſe-
cuting conſciences, whatever the pretenſions be, are commonly the moſt
profligate and debauched conſciences. What will not they be drunk
with, that will be drunk with the blood of the ſaints 2 Well, this is the
deſcription of a wicked miniſter, who yet may have the common gº. of
ſome,
may preach ſo well in the pulpit, that it is pity he ſhould ever come
out, and yet live ſo ill out of the pulpit, that it is pity he ſhould ever
COII) e II] . - - - d
Secondly, His doom read, v. 50, 51. The coat and charaćter of .
wicked miniſters will not only not ſecure them from condemnation,
but will greatly aggravate it. They can plead no exemption from
Chriſt’s juriſdićtion, whatever they pretend to, in the church of Rome,
from that of the civil magiſtrate; there no benefit of clergy at Chriſt’s
bar. Obſerve, . . - - - . . . . .
1. The ſurpriſe that will accompany his doom ; (v. 50.) The Lord of
that ſervant will come. Note, (1.) Our putting off the thoughts of
Chriſt’s coming will not put off his coming. . Whatever fancy he de-
ludes himſelf with, his Lord will come. The unbelief of man ſhall not
make that great promiſe, or threatening, (call it which you will,) of no
| effect. (2.) The coming of Chriſt will be a moſt dreadful ſurpriſe to
ſecure and careleſs finners, eſpecially to wicked miniſters; He shall come
in a day when he looketh not for him. Note, Thoſe that have ſlighted
the warnings of the word, and filenced thoſe of their own conſciences
concerning the judgment to come, cannot expect any other warnings ;
thoſe will be adjudged ſufficient legal notice given, whether taken or no;
and no unfairneſs can be charged on Chriſt, if he come ſuddenly, with-
out giving other notice. Behold, he has told us before. - -
2. The ſeverity of his doom, v. 51. It is not more ſevere than righ-
teous, but it is a doom that carries in it utter ruin, wrapt up in two dread-
ful words, dealk and damnation. º - *
(1.) Death. His Lord ſhall cut him aftinder, 3xoroºbe &vrov, “he
ſhall cut him off from the land of the living,” from the congregation of
| the righteous, ſhall ſeparate him unto evil; which is the definition of a
curſe, (Deut. 29, 21.) ſhall. cut him down, as a tree that cumbers the
ST, MATTHEw, xxv.
grpung i. perhaps it alludes to the ſentence often uſed in the law, That
Jºël igh be cut ºff from his people; denoting an utter extirpation. Death
ºuts off a gºod tân, as a choice imp is cut off to be grafted in a better
#9sk; but it cuts off a wicked man, as a withered braneh is cut off for.
the fire, Quts him off from this world which he ſet his heart ſo much
upon, and was, as it were, one with. Or, as we read it, shall out him.
aſºnder, that is, part body and ſoul, ſend the body to the grave to be a-
prey for worms, and the ſoul to hell, to be a prey for devils, and there
is the finner cut aſunder. The ſoul and body of a godly man at death
part fairly, the one cheerfully lifted up to God, the other left to the
duſt 3 but the ſoul and body of a wicked man at death are cut aſunder,
tºgnaſºnder, for to them death is the king Qf terrors, Job 18. 14. . The
wicked ſeryant divided himſelf between God and the world, Chriſt and
º his profeſſign and his luſts, juſtly therefore will he thus be di-
Vlgeq. “ . - w -
(?:) Damnation. He shall appoint him his portion with the hypo-
grités, and a miſerable portion it will be, for there shall be tweeping.
Nots, [] ..] There is a place and ſtate of everlaſting miſery in the other
yorld, where there is nothing but weeping and gnashing of teeth ; which
ſpeaks the ſoul’s tribulation and anguiſh mnder God’s indignation and
Wrath, [2] The divine ſentence will appoint this place and ſtate as
the portion of thoſe who by their own fin were fitted for it. Even he
of whom he ſaid, that he was his Lord, ſhall thus appoint him his por-
tign. He that is now the Saviour, will then be the Judge, and the ever-
laſting ſtate of the children of men will be as he appoints. They that
chooſe the world for their portion in this life, will have hell for their por-
tion in the other life. This is the portion of a wicked manfrom God, Job
39. 29. . [3] Hell is the proper place for hypocrites. This wicked
ſervant has his portion with the hypocrites.
freeholders, other finners are but as inmates with them, and have but a
portion of their miſery. When Chriſt would expreſs the moſt ſevere
puniſhment in the other world, he calls it the portion of hypocrites. If
there be any place in hell hotter than other, as it is like tiere is, it will
be the allotment of thoſe that have the form, but hate the power of god-
lineſs. [4.] Wicked miniſters will have their portion in the other world
with the worſt of finners, even with the hypocrites, and juſtly, for they
are the worſt of hypocrites. The blood of Chriſt, which they have by
their profaneneſs trampled under their feet, and the blood of ſouls, which
they have by their unfaithfulneſs brought upon their heads, will bear
hard upon them 1I] that place of torment. Son, zemember, will be as
gutting a word to a miniſter if he periſh as to any other finner whatſo-
ever. Let them therefore who preach to others, fear, left they them.
ſelyes ſhould be caſt-aways. º S3 3 1C hey them
2. CHAP. XXV.
fhis chapter continues and concludes our Saviour's diſcourſe, which began in
the foregoing chapter, concerning his Jecond coming and the end.of the
world. This was his farewell-ſermon of caution, as that, John ii. 15,
and 16, was of comfort, to his diſciples; and they had need of both in a
world 9ſ.ſo much temptation and trouble as this?s. The application of
that diſguº/*, *as, Watch therefore, and be ye alſo read; Now, #.
prºſecution gf theſe ſerious awakening cautions, in this chapter we have
three parables, the#. ºf which is the ſame—to quicken us all with the
“tmºſt care and diligence to get readyför Chriſt's ſecond coming, which,
282 all his farewells to his church, mention was made of, as in iń. before
he died, (John 14. 2.) in that at his g/cenſion, (Áäs 1. 11.) and in
that at the shutting up of the canon of the Jöripture, Rev. 22. 20.
Aow it concerns us to prepare for Chriſt's coming, 'I. That we may then
be *eady to attend upon him; and this is ſhewed in the parable of the
ten virgins; p. 1.13. II. That we may then be ready to give up our
account to him ; and this is shewed in the parable of the three ſervants,
* 14:30. III. That we may then be ready to receive Jrom him our
JºnalJentence, and that it may be to eternal life ; and this is shewed in a
ºlºre plain deſcription of the proceſs of the lºſt judgment, v. 31.46.
Theſe are things of awful confideration, becauſe of everlaſting concern to
every one of us. • * - * : *
1. THEN ſhall the kingdom of heaven be likened untO
“, ten virgins, which took their lamps, and went
forth to meet the bridegroom. 2. And five of them were
They are, as it were, the
The Parable of the ten Virgins.
| their lamps, and took no oil with them : 4. But the wiſe
took oil in their veſſels with their lamps. 5. While the
bridegroom tarried, they all ſlumbered and ſlept. 6. And
at midnight, there was a cry made, Behold, the bridegroom
cometh, go ye out to meet him. 7. Then all thoſe vir-
ins aroſe, and trimmed their lamps. 8. And the fooliſh
; unto the wiſe, Give us of your oil, for our lamps are
4
| rary ſervants do their maſters, John 12, 26.
gone out. 9. But the wiſe anſwered, ſaying, Not ſo ; leſt
there be not enough for us and you : but go ye rather to
them that ſell, and buy for yourſelves. 10. And while
they went to buy, the bridegroom came, and they that
were ready went in with him to the marriage and the
door was ſhut, 11. Afterward came alſo the other vir-
gins, ſaying, Lord, Lord, open to us. 12, But he an-
Kwered and ſaid, Verily I ſay unto you, I know you not.
13. Watch therefore, for ye know neither the day, nor the
hour wherein the Son of man cometh. -
|
|
|
Here, - -
I. That in general which is to be illuſtrated, is, the kingdom of hea-
ven, the ſtate of things under the goſpel, the external kingdom of Chriſt,
and the adminiſtration and ſucceſs of it. Some of Chriſt’s parables had
ſhewed us what it is like now in the preſent reception of it, as ch. 13.
This tells us what it ſhall be like, when the myſtery of God ſhall be
finiſhed, and that kingdom delivered up to the Father. The admini-
ſlration of Chriſt’s government toward the ready and the unready in
the great º may be illuſtrated by this fimilitude ; or the kingdom is
put for the ſubjećts of the kingdom. The profeſſors of chriſtianity ſhall
then be likened to theſe ten virgins, and ſhall be thus diſtinguiſhed.
II. That by which it is illuſtrated, is, a marriage ſolemnity. It was
a cuſtom ſometimes uſed among the Jews on that occaſion, that the bride-
groom came, attended with his friends, late in the night, to the houſe of
the bride, where ſhe expected him, attended with her bride-maids; who,
upon notice given of the bridegroom’s approach, were to go out with
lamps in their hands, to light him into the houſe with ceremony and for-
mality, in order to the celebrating of the nuptials with great mirth.
And ſome think that on theſe occaſions they had uſually ten virgins;
for the Jews never held a ſynagogue, circumciſed, kept the paſſover,
or contraćted marriage, but ten perſons, at leaſt were preſent. Boaz,
| when he married Ruth, had ten witneſſes, Ruth 4. 2. Now in this pa-
rable, -
1. The Bridegroom is our Lord Jeſus Chriſt; he is ſo repreſented in
the 45th Pſalm, Solomon’s Song, and often in the New Teſtament. It
beſpeaks his fingular and ſuperlative love to, and his faithful and invio-
lable covenant with, his ſpouſe the church. Believers are now betrothed
to Chriſt ; (Hoſ. 2. 19.) but the ſolemnizing of the marriage is reſerved
for the great day, when the bride, the Lamb’s wife, will have made her-
ſelf completely ready, Rev. 19, 7, 9. -
2. The virgins are the profeſſors of religion, members of the church;
but here repreſented as her companions, (Pſ. 45. 14.) as elſewhere her
children, (Iſa. 54. 1.) her ornaments, Iſa. 49. 18. They that follow the
Lamb, are ſaid to be virgins ; §. 14. 4.) this denotes their beauty
and purity ; they are to be preſented as chaſte virgins to Chriſt, 2 Cor.
11. 2. The bridegroom is a king ; ſo theſe virgins are maids of honour,
virgins without number, (Cant. 6.8.) yet here ſaid to be ten.
3. The office of theſe virgins is to meet the bridegroom, which is as
wiſe, and five were fooliſh. 3. T hey that were fooliſh took |
much their happineſs as their duty. They come to wait upon the bride-
groom when he appears, and in the mean time to wait for him. See
here the nature of chriſtianity. As chriſtians, we profeſs ourſelves to
be, (1.) Attendants upon Chriſt, to do him honour, as the glorious
Bridegroom, to be to him for a name and a praiſe, eſpecially then when
he ſhall come to be glorified in his ſaints. We muſt follow him as hono-
- Hold up the name, and
hold forth the praiſe of the exalted Jeſus ; this is our bufineſs. (2.)
Expectants of Chriſt, and of his ſecond coming. As chriſtians, we pro-
feſs, not only to believe and look for, but to love and long for, the ap-
pearing of Chriſt, and to ačt in our whole converſation with a regard to
it. The ſecond coming of Chriſt is the centre in which all the lines of
our religion meet, and to which the whole of the divine life hath a con-
ſtant reference and tendency.
ST, MATTHEw, xxv.
The Parable of the ten Virgins.
4. Their chief concern is to have lights in their hands, when they at-
tend the bridegroom, thus to do him honpur,and do him ſervice. Note,
Chriſtians are children of light.
ights, muſt hold it forth, Phil. 2. 15, 16. This in general,
Now concerning theſe ten virgins, we may obſerve,
(1.) Their different chara&ter, with the proof and evidence of it.
[1..] Their charaćter was, that five were wiſe, and five foolish ; (v. 2.)
and wiſdom excelleth folly, as far as light excelleth darkneſs; ſo faith So.
lomon, a competentiudge, Eccl. 2. 13. Note, Thoſe of the ſame pro-
feſſion and denomination among men, may yet be of charaćters vaſtly dif-
ferent in the fight of God. Sincere chriſtians are the wiſe virgins, and
hypocrites the fooliſh ones, as in another parable they are repreſented by
wiſe and fooliſh builders. Note, Thoſe are wiſe or fooliſh indeed, that
are ſo in the affairs of their ſouls. True religion is true wiſdom; fin is
folly, but eſpecially the fin of hypocriſy, for thoſe are the greateſt fools,
that are wiſè in their own conceit, and thoſe the worſt of finners, that
feign themſelves just men. Some obºerve from the equal number of the
wiſe and fooliſh, what a charitable decorum (it is Archbiſhop Tillotſon's
expreſſion) Chriſt obſerves, as if he would hope that the number of true
believers were near equal to that of hypocrites, or, at leaſt, would teach
us to hope the beſt concerning thoſe that profeſs religion, and to think
of them with a bias to the charitable fide. Though, in judging of our-
ſelves, we ought to remember that the gate is ſtrait, and few find it; yet
in judging of others, we ought to remember that the Captain of our ſal-
vation brings many ſons to glory.
[2.] The evidence of this charaćter was in the very thing which they
were to attend to ; by that they are judged of.
First, It was the folly of the fooliſh virgins, that they took their lamps,
and took no oil with them, v. 3. They had juſt oil enough to make
their lamps burn for the preſent, to make a ſhew with, as if they intended
to meet the bridegroom ; but no cruſe or bottle of oil with them for a
recruit if the bridegroom tarried; thus hypocrites,
1. They have no principle within. They have a lamp of profeſſion
in their hands, but have not in their hearts that ſtock of ſound know-
ledge, rooted diſpoſitions, and ſettled reſolutions, which is neceſſary to
carry them through the ſervices and trials of the preſent ſtate. They
aćt under the influence of external inducements, but are void of ſpiritual
life; like a tradeſman, that ſets up without a ſtock, or the feed on the
ſtony ground, that wanted root.
2. They have no proſpect of, nor make proviſion for, what is to come.
They took lamps for a preſent ſhew, but not oil for after-uſe. This
incogitancy is the ruin of many profeſſors; all their care is to recom-
mend themſelves to their neighbours, whom they now converſe with, not
to approve themſelves to Chriſt, whom they muſt hereafter appear before ;
as if any thing will ſerve, provided it will but ſerve for the preſent.
Tell them of things not ſeen as yet, and you are like Lot to his ſons in
law, as one that mocked. They do not provide for hereafter, as the ant
does, nor lay up for the time to come, 2 Cor. 12. 14.
Secondly, It was the wiſdom of the wiſe virgins, that they took oil in
their veſſels with their lamps, v. 4. They had a good principle within,
which would maintain and keep up their profeſſion.
the veſſel, which it is our wiſdom to get furniſhed; for out of a good
treaſure there good things muſt be brought; but if that root be rotten-
neſs, the bloſſom will be duſt. 2. Grace is the oil which we muſt have
in this veſſel; in the tabernacle there was conſtant proviſion made of oil.
for the light, Exod. 35. 14. Our light muſt ſhine before men in good
"works; but this cannot be, or not long, unleſs there be a fixed ačtive
principle in the heart, of faith in Chriſt, and love to God and our
brethren, from which we muſt ačt in every thing we do in religion, with
an eye to what is before us. They that took oil in their veſſels, did it
upon ſuppoſition that perhaps the bridegroom might tarry. Note, In
looking forward, it is good to prepare for the worſt, to lay in for a long
fiege. But remember that this oil which keeps the lamps burning, is
derived to the candleſtick from Jeſus Chriſt, the great and good Olive,
by the golden pipes of the ordinances, as it is repreſented in that viſion,
(Zech. 4. 2, 3, 12.) which is explained John 1. 16. Qf his fulnéſ have
all we received, and grace for grace.
(2.) Their common fault, during the bridegroom’s delay; They all
Jlumbered and ſlept, v. 25. Obſerve here,
[1..] The bridegroom tarried, that is, he did not come out ſo ſoon as
they expected. What we look for as certain, we are apt to think is very
near ; many in the apoſtles’ times imagined that the day of the Lord was
at hand, but it is not ſo. Chriſt, as to us, ſeems to tarry, and yet really
Vol. IV. No. 78. º
The goſpel is light, and they who re-
ceive it, muſt not only be enlightened by it themſelves, but muſt shine as
J. The heart is ;
| muſt go forth out of the body, out of the world, to meet him with affec-
| does not, Hab. 2. 3. There is good reaſon for the Bridegroom's tarry-
ing ; there are many intermediate counſels and purpoſes to be accom-
pliſhed, the eleēt muſt all be called in, God’s patience muſt be manifeſted,
and the faints' patience tried, the harveſt of the earth muſt be ripened,
and ſo muſt the harveſt of heaven too. But though Chriſt tarry paſt our
| time, he will not tarry paſt the due time.
[2.] While he tarried, thoſe that waited for him, grew careleſs, and
forgot what they were attending; They all ſlumbered and ſlept ; as if
they had given over looking for him ; for when the Son of than comes, he
will not find faith, Luke 18, 8. Thoſe that inferred the ſuddenneſs of
it from its certainty, when that anſwered not their expe&tation, were apt
from the delay to infer its uncertainty. The wiſe virgins ſlumbered, and
the fooliſh ſlept ; ſo ſome diſtinguiſh it; however, they were both faulty.
The wiſe virgins kept their lamps burning, but did not keep themſelves
awake. Note, Too many good chriſtians, when they have been long
in profeſſion, grow remiſs in their preparations for Chriſt’s ſecond com.
ing ; they intermit their care, abate their zeal, their graces are not lively,
nor their works found perfeół before God; and though all love be not
loſt, yet the first love is left. If it was hard with the diſciples to watch
with Chriſt an hour, much more to watch with him an age.” I./leep,
faith the ſpouſe, but my heart wakes. Obſerve, First, They ſlumbered,
and then they ſlept. Note, One degree of careleſſneſs and remiſſneſs
makes way for another. Thoſe that allow themſelves in ſlumbering,
will ſcarcely keep themſelves from ſleeping; therefore dread the beginning
of ſpiritual decays ; Penienti occurrite morbo—Attend to the first ſymp.
toms of diſeaſe. The ancients generally underſtood the virgins' ſlumber-
ing and ſleeping of their dying ; they all died, wiſe and fooliſh, (Pſ. 49,
10.) before judgment-day. So Ferus, Antequam veniat ſponſus, omnibus
obdormiſèendum est, hoc eſt, moriendum—Before the Bridegroom come, all
nust ſleep, that is, die. So Calvin. . But I think it is rather to be taken
as we have opened it. * 4.
(3.) The ſurpriſing ſummons given them, to attend the bridegroom;
(v, 6.) At midnight there was a cry made, Behold, the Bridegroom cometh.
Note, [1.) Though Chriſt tarry long, he will come at laſt ; though he
ſeem ſlow, he is ſure. In his firſt coming, he was thought long by thoſe
that waited for the conſolation of Iſrael; yet in thefulneſs of time he came;
ſo his ſecond coming, though long deferred, is not forgotten; his ene-
mies ſhall find, to their coſt, that forbearance is no acquittance; and his
friends ſhall find to their comfort, that the viſion is for an appointed time,
and at the end it shall ſpeak, and not lie. The year of the redeemed is fixed,
| and it will come. [2.3 Chriſt’s coming will be at our midnight, when we
leaſt look for him, and are moſt diſpoſed to take our reſt. His coming
for the relief and comfort of his people, often is when the good intended
ſeems to be at the greateſt diſtance; and his coming to reckon with his
enemies, is, when they put the evil day fartheſt from them. It was at
midnight that the firſt-born of Egypt were deſtroyed, and Iſrael de-
livered, Exod. 12. 22. Death often comes when it is leaſt expected :
the ſoul is required this night, Luke 12. 20. Chriſt will come when he
pleaſes, to ſhew his ſovereignty, and will not let us know when, to teach
us our duty. [3.] When Chriſt comes, we muſt go forth to meet him.
As chriſtians we are bound to attend all the motions of the Lord Jeſus,
and meet him in all his out-goings. When he comes to us at death, we
tions and workings of ſoul ſuitable to the diſcoveries we then expect
him to make of himſelf. Go ye forth to meet him, is a call to thoſe who
are habitually prepared, to be ačtually ready. [4.] The notice given of
Chriſt’s approach, and the call to meet him, will be awakening; There
was a cry inade. His firſt coming was not with any obſervation at all,
nor did they ſay, Lo, here is Christ, or Lo, he is, there; he was in the
world, and the world knew him not ; but his ſecond coming will be with
the obſervation of all the world ; Every eye shall ſee him. There will
be a cry from heaven, for he ſhall deſcend with a shout. Ariſe, ye dead,
and come to judgment ; and a cry from the earth too, a cry to rocks and
mountains, Rev. 6, 16. - -
(4.) The addreſs they all made to anſwer this ſummons ; (v. 7.)
They all aroſe, and trimmed their lamps, ſnuffed them and ſupplied them
with oil, and went about with all expedition to put themſelves in a poſ-
ture to receive the bridegroom. Now, [1] This, in the wife virgins,
beſpeaks an ačtual preparation for the Bridegroom’s coming. Note,
Even thoſe that are beſt prepared for death, have, upon the immediate
arreſts of it, work to do, to get themſelves aétually ready, that they may
be found in peace, (2 Pet. 3, 14.) found doing, (ch. 24; 46.) and not
found naked, 2 Cor. 5. 3. It will be a day of ſearch and inquiry : and
it concerns us to think how we ſhall then be found. When we ſee the
3 K
* *
day approaching, we muſt addreſs ourſelves to our dying work with all
feriouſneſs, renewing our repentance for fin, our conſent to the covenant,
our farewells, to the world; and our ſouls muſt be carried out toward
God in ſuitable breathings. [2.] In the fooliſh virgins, it denotes a
vain confidence, and conceit of the goodneſs of their ſtate, and their
readineſs for another world. Note, Even counterfeit graces will ſerve a | -
| the beſt advice the caſe will bear, Go ye rather to them that ſell.
man to make a ſhew of when he comes to die, as well as they have done
all his life long ; the hypocrite’s hopes blaze when they are juſt expiring,
like a lightening before death.
. (5.) The diſtreſs which the fooliſh virgins were in, for want of oil,
v. 8, 9.
crites have of the miſery of their ſtate, even on this fide death, when
God opens their eyes to ſee their folly, and themſelves periſhing with a lie
in their right hand. Or, however, [2.] The real miſery of their ſtate
on the other fide death, and in the judgment ; how far their fair, but
falſe, profeſſion of religion will be from availing them any thing in the
great day ; ſee what comes of it.
Firſt, Their lamps are gone out. The lamps of hypocrites often go out
in this life; when they who have begun in the ſpirit, end in the fleſh,
and the hypocriſy breaks out in an open apoſtaſy, 2 Pet. 2. 20. The
profeſſion withers, and the credit of it is loſt ; the hopes fail, and the
comfort of them is gone ; how often is the candle of the wicked thus put
out * Job 21. 17. Yet many a hypocrite keeps up his credit, and the
comfort of his profeſſion, ſuch as it is, to the laſt ; but what is it when
God takes away his ſoul ? Job 27.8. H his candle be not put out be-
Jore him, it is put out with him, Job 18, 5, 6. He ſhall lie down in ſor-
row, Iſa. 50. 11. The gains of a hypocritical profeſſion will not follow
a man to judgment, ch. 7. 22, 23. The lamps are gone out, when the hy-
pocrite’s hopes proves like the ſpider’s web, (Job 8. 11, &c.) and like the
giving up of the ghost, (Job 11. 20.) like Abſalom's mule that left him.
in the oak.
Secondly, They wanted oil to ſupply them when they were going
out. Note, Thoſe that take up ſhort of true grace, will certainly find
the want of it one time or other. An external profeſſion well humoured
may carry a man far, but it will not carry them through ; it may light
him along this world, but the damps of the valley of the ſhadow of death
will put it out. -
. Thirdly, They would gladly be beholden to the wiſe virgins for a ſup-
ply out of their veſſels; Give us of your oil. Note, The day is coming,
when carnal hypocrites would gladly be found in the condition of true
chriſtians. Thoſe who now hate the ſtrićtneſs of religion, will, at death
and judgment, wiſh for the ſolid comforts of it. Thoſe who care not
to live the life, yet would die the death, of the righteous. The day is
coming when thoſe who now look with contempt upon humble contrite
faints, would gladly get an intereſt in them, and would value thoſe as
their beſt friends and benefactors, whom now they ſet with the dogs of
their flock. Give us of your oil; that is, “ Speak a good word for us;”
ſo ſome ; but, there is no occaſion for vouchers in the great day, the
Judge knows what is every man’s true charaćter. But is it not well that
they are brought to ſay, Give us of your oil P It is ſo : but, 1. This re-
queſt was extorted by ſenſible neceſſity. Note, Thoſe will ſee their
need of grace hereafter, when it ſhould ſave them, who will not ſee their
need of grace now, when it ſhould ſam&tify and rule them. (2.) It comes
too late. God would have given them oil, had they aſked in time; but
there is no buying when the market is over, no bidding when the inch
of candle is dropped.
Fourthly, They were denied a ſhare in their companions' oil. It is a
ſad preſage of a repulſe with God, when they were thus repulſed by
good people. The wiſe anſwered, Not ſo ; that peremptory denial is not
in the original, but ſupplied by the tranſlators; theſe wiſe virgins would
rather give a reaſon without a poſitive refuſal, than (as many do)
give a poſitive refuſal without a reaſon. They were well inclined to
help their neighbours in diſtreſs; but, We muſt not, we cannot, we dare
not, do it, lest there be not enough for us and you ; charity begins at home;
but go, and buy for yourselves. Note, 1. Thoſe that would be ſaved,
muſt have grace of their own. Though we have benefit by the commu-
nion of ſaints, and the faith and prayers of others may now redound to
our advantage, yet our own fanétification is indiſpenſably neceſſary to our
own ſalvation.
account of himſelf, and therefore let every man provo his own work; for
he cannot get another to muſter for him in that day. 2. Thoſe that
have moſt grace, have none to ſpare ; all we have, is little enough for
ourſelves to appear before God in. The beſt have need to borrow from
Chriſt, but they have none to lend to any of their neighbours. The
This beſpeaks, [].] The apprehenſions which ſome hypo-
The juſt ſhall live by his faith. Every man ſhall give ||
- ST. MATTHEW, XXV.
!
The Parable of the ten Virgins.
church of Rome, which dreams of works of ſupererogation and the im-
putation of the righteouſneſs of ſaints, forgets that it was the wiſdom of
the wiſe virgins to underſtand that they had but oil enough ſor them-
ſelves, and none for others. But obſerve, Theſe wiſe virgins did not
upbraid the fooliſh with their neglect, nor boaſt of their ºwn forecaſt,
nor torment them with ſuggeſtions tending to deſpair, but gave them
Note,
Thoſe that deal fooliſhly in the affairs of their ſouls, are to be pitied,
and not inſulted over ; for who made thee to differ When miniſters at-
tend ſuch as have been mindleſs of God and their ſouls all their days,
never too late, dire&t them to repent, and turn to God, and cloſe with
Chriſt : yet, becauſe late repentance is ſeldom true, they do but as theſe
wife virgins did by the fooliſh, even make the beſt of bad. They can
but tell them what is to be done, if it be not too late ; but whether the
door may not be ſhut before it is done, is an unſpeakable hazard. It is
good advice now, if it be taken in time, Go to them that ſell, and buy for
yourſelves. Note, Thoſe that wo
(6.) The coming of the bridegroom, and the iſſue of all this different
charaćter of the wiſe and fooliſh virgins. See what came of it.
[1..] While they went out to buy, the bridegroom came. Note, With
regard to thoſe that put off their great work to the laſt, it is a thouſand
to one, that they have not time to do it then. Getting grace is a work
of time, and cannot be done in a hurry. While the poor awakened ſoul
addreſſes itſelf, upon a fick-bed, to repentance and prayer, in awful con-
fuſion, it ſcarcely knows which end to begin at, or what to do firſt, and
preſently death comes, judgment comes, and the work is undone, and the
poor finner undone for ever. This comes of having oil to buy when we
ſhould burn it, and grace to get when we ſhould uſe it. \,
The bridegroom came. Note, Our Lord Jeſus will come to his people,
at the great day, as a Bridegroom; will come in pomp and rich attire,
attended with his friends: now that the Bridegroom is taken away from
us, we faſt, (ch. 9. 15.) but then will be an everlaſting feaſt. Then
the Bridegroom will fetch home his bride, to be where he is, (John
17. 24.) and will rejoice over his bride, Iſa. 62. 5.
[2.] They that were ready, went in with him to the marriage. Note,
First, To be eternally glorified is to go in with Chriſt to the marriage,
to be in his immediate preſence, and in the moſt intimate fellowſhip and
communion with him in a ſtate of eternal reſt, joy, and plenty. Secondly,
Thoſe, and thoſe only, ſhall go to heaven hereafter, that are made ready
for heaven here, that are wrought to the ſelf.ſame thing, 2 Cor. 5. 5.
Thirdly, The ſuddenneſs of death and of Chriſt’s coming to us then, will
be no obſtruction to our happineſs, if we have been habitually prepared.
[3.] The door was shut, as is uſual when all the company is come, that
are to be admitted. The door was ſhut, First, To ſecure thoſe that
| were within ; that, being now made pillars in the houſe of our God, they
may go no more out, Rev. 3. 12. Adam was put into paradiſe, but the
door was left open and ſo he went out again ; but when glorified ſaints,
are put into the heavenly paradiſe, they are ſhut in. Secondly, To ex-
clude thoſe that were out.
unalterably fixed, and thoſe that are ſhut out then, will be ſhut out for
e Ver.,
bolted, and a great gulf fixed. This was like the ſhutting of the door
of the ark when Noah was in ; as he was thereby preſerved, ſo all the
reſt were finally abandoned.
ſeek admiſfion into heaven when it is too late; as profane Eſau, who
afterward would have inherited the bleſſing. God and religion will be
| glorified by thoſe late ſolicitations, though finners will not be ſaved by
them ; it is for the honour of Lord, Lord, that is, of fervent and impor:
tunate prayer, that thoſe who ſlight it now, will flee to it ſhortly, and it
will not be called whining and canting then. Secondly, The vain con-
fidence of hypocrites will carry them very far in their expectations of hap-
pineſs. They go to heaven-gate, and demand entrance, and yet are ſhut
out; lifted up to heaven in a fond conceit of the goodneſs of their ſtate,
and yet thruſt down to hell. -
[5.] They were rejected, as Eſau was ; (v. 12.)
Note, We are all concerned to ſeek the Lord while he may be found ; for
there is a time coming when he will not be found. Time was, when,
Lord, Lord, open to us, would have ſped well, by virtue of that promiſe,
Knock, and it shall be opened to you ; but now it comes too late. The
but are under death-bed convićtions; and, becauſe true repentance is
have grace, muſt have recourſe to,
and attend upon, the means of grase. See Iſa. 55. 1. -
The ſtate of ſaints and finners will then be --
Now the gate is ſtrait, yet it is open ; but then it will be ſhut and
[4.] The fooliſh virgins came when it was too late; (v. 11.) After-
ward came alſo the other virgins. Note, First, There are many that will
I know you not. “
ſentence is ſolemnly bound on with, Verily, I ſay unto you, which amounts
tº .
ST, MATTHEW, XXV.
The Parable of the Talents.
to no leſs than ſwearing in his wráth, that they shall never enter into his
rest. It beſpeaks him reſolved, and then filenced by it. -
Laſtly, Here is a pračtical inference drawn from this parable; (v. 13.)
Watch therefore. We had it before, §: 24. 42.) and here it is re-
peated as the moſt needful caution. Note, 1... Our great duty is to
watch, to attend to the buſineſs of our ſouls with the utmoſt diligence
and circumſpection.
any hour in the day. Be thou in the fear of the Lord every day and all
the day long. . • . . . . :
14. For the Kingdom of heaven is as a man travelling
into a far country, who called his own ſervants, and deli.
five talents, to another two, and to another one, to every
man according to his ſeveral ability, and ſtraightway took
his journey. 16. Then he that had received the five ta-
lents, went, and traded with the ſame, and made them
two, he alſo gained other two. 18. But he that had re-
ceived one, went, and digged in the earth, and hid his
lord’s money. 19. After a long time, the lord of thoſe
ſervants cometh, and reckoneth with them. 20. And ſo
he that had received five talents, came, and brought other
five talents, ſaying, Lord, thou deliveredſt unto me five
talents: behold, I have gained beſide them five talents
more. , 21. His lord ſaid unto him, Well done, thou good
and faithful ſervant ; thou haſt been faithful over a few
things, I will make thee ruler over many things : enter
thou into the joy of thy lord. 22. He alſo that had re-
ceived two talents, came, and ſaid, Lord, thou deliveredſt
unto me two talents: behold, I have gained two other ta-
lents beſide them. 23. His lord ſaid unto him, Well done,
good and faithful ſervant: thou haſt been faithful over a
few things, I will make thee ruler over many things: enter
thou into the joy of thy lord. 24. Then he which had
received the one talent, came and ſaid, Lord, I knew thee
that thou art a hard man, reaping where thou haſt not
ſown, and gathering where thou haſt not ſtrawed: 25.
And I was j and went, and hid thy talent in the
earth; lo, there thou haſt that is thine, 26. His lord an-
ſwered and ſaid unto him, Thou wicked and ſlothful ſer-
vant, thou kneweſt that I reap where I ſowed not, and ga-
ther where I have not ſtrawed: 27. Thou oughteſt there-
fore to have put my money to the exchangers, and then
at my coming I ſhould have received mine own with
uſury. 28. Take therefore the talent from him, and give
it unto him which hath ten talents. 29. For unto every
one that hath ſhall be given, and he ſhall have abundance;
but from him that hath not ſhall be taken away, even that
which he hath. 30. And caſt ye the unprofitable ſervant
into outer darkneſs; there ſhall be weeping and gnaſhing
of teeth.
We have here the parable of the talents committed to three ſer-
vants ; this implies that we are in a ſtate of work and buſineſs, as the
former implies that we are in a ſtate of expectancy. That ſhewed the
neceſſity of habitual preparation, this of ačtual diligence in our preſent
work and ſervice. In that we were ſtirred up to do well for our own
fouls; in this to lay out ourſelves for the glory of God and the good of
others.
In this parable, 1. The Maſter is Chriſt, who is the abſolute Owner
Be awake, and be wakeful. 2. It is a good reaſon |
for our watching, that the time of our Lord’s coming is very uncertain;
we know neither the day nor the hour. Therefore every day and every ||
hour we muſt be ready, and not off our watch any day in the year, or ||
- . * || 4. 8.
other five talents. 17. And likewiſe he that had received
! but ſin. .
| him. Our privileges are intended to find us with º; The mani,
te e - | feſtation of the Spirit is given to every man to profit withal. 3. What-
vered unto them his goods: 15. And unto one he gave |ſ. of the Sp 8
| 1 Pet. 4. 10. Now obſerve here,
|
Jible ; but if this is denied him, to a
N.
and Proprietor of all perſons and things, and in a ſpecial manner of his.
church; into his hands-all things are delivered. 2. The ſervants are
chriſtians, his own ſervants, ſo they are called; born in his houſe, bought
with his money, devoted to his praiſe, and employed in his work. It,
| is probable that ministers are eſpecially intended here, who are more
immediately attending on him, and ſent by him. St. Paul often calls
himſelf a ſervant of Jeſus Christ. See 2 Tim. 2. 24. +
We have three things, in general, in this parable. - *
I. The truſt committed to theſe ſervants; Their maſter delivered to
them his goods ; having appointed them to work, (for Chriſt keeps no.
ſervânts to be idle,) he left them ſomething to work upon.
Chriſt’s ſervants have and receive, their, all from him ; for they are of
themſelves worth nothing, nor have any thing they can call their own
2. Our receiving from Chriſt is in order to our working for
ever we receive to be made uſe of for Chriſt, ſtill the property is veſted
in him; we are but tenants upon his land, ſtewards of his manifold grace,
(1.) On what occaſion this truſt was committed to theſe fervants;
The maſter was travelling into a far country. This is explained, Eph.
JWhen he aſcended on high, he gave gifts unto men. Note, [1..]
When Chriſt went to heaven, he was as a man travelling into a far coun-
try; that is, he went with a purpoſe to be away a great while. [2.]
When he went, he took care to furniſh his church with all things neceſ-
ſary for it during his perſonal abſence. For, and in confideration of, his
departure, he committed to his church truths, laws, promiſes, and pow-
ers; theſe were the mapaxala.0%zz—the great depoſitum, (as it is called,
1 Tim. 6. 20. 2 Tim. 1. 14.) the good thing, that is committed to us;
and he ſent his Spirit to enable his ſervants to teach and profeſs thoſe.
truths, to preſs and obſerve thoſe laws, to improve and apply thoſe pro-
miſes, and to exerciſe and employ thoſe powers, ordinary or extraordi-
nary. Thus Chriſt, at his aſcenſion, left his goods to his church.
(2.) In what proportion this truſt was committed. [1..] He gave
talents; a talent of filver is computed to be in our money three hundred
fifty three pounds eleven ſhillings and ten pence half-penny ; ſo the
learned Biſhop Cumberland. Note, Chriſt’s gifts are rich and valuable,
the purchaſes of his blood ineſtimable, and none of them mean. [2.]
He gave to ſome more, to others leſs; to one five talents, to another
two, to another one; to every one according to his ſeveral ability. When
Divine Providence has made a difference in men’s ability, as to mind,
body, eſtate, relation, and intereſt, divine grace diſpenſes ſpiritual gifts
accordingly, but ſtill the ability itſelf is from him. Qbſerve, First,
Every one had ſome one talent at leaſt, and that is not a deſpicable ſtock
for a poor ſervant to begin with. A ſoul of our own is the one talent we
are every one of us intruſted with, and it will find us with work. Hoc
nempe at homine ewigitur, ut prºſt hominibus; sifter; poteſt, mullis : si
minus, paucis ; si minus, proximis ; si minus, sibi : nam cum se utilenz
cateris efficit, commune agit negotium. Et si quis bene deſe meretur, hoc
ipſo aliis prodest quod aliis profuturum parat—It is the duty of a man to
render himſelf beneficial to thoſe around him ; to a great number ºf poſ.
ń. ; to his intimate connexions ; or,
at legſ?, to himſelf. He that is uſeful to others, may be reckoned a common
good. And whoever entitles º, to his own ºff"; as Jerviceable
to others, as forming himſelf to thoſe habits which will reſult in their fa-
vour. Seneca de otio ſapient. Secondly, All had not alike, for they had.
not all like abilities and opportunities. God is a free Agent, dividing
to every man ſeverally as he will; ſome are cut out for ſervice in one kind,
others in another, as the members of the natural body. When the houſe-
holder had thus ſettled his affairs, he ſtraightway took his journey. Our
Lord Jeſus, when he had given commandments to his apoſtles, as one in
haſte to be gone, went to heaven. g
II. The different management and improvement of this truſt, which
we have an account of, v. 16... 18. :
1. Two of the ſervants did well. -
(1.) They were diligent and faithful; They went, and traded; they
put the money they were intruſted with, to the uſe for which it was in-
tended—laid it out in goods, and made returns of it; as ſoon as ever
their maſter was gone, they immediately applied themſelves to their buff-
neſs. Thoſe that have ſo much work to do, as every chriſtian has, need
to ſet about it quickly, and loſe no time. They went, and traded. Note,
A true chriſtian is a ſpiritual tradeſrnan. Trades are called mysteries,
and without controverſy great is the mystery of godlingſ; ; it is a manufac-
ture trade ; there is ſomething to be done by us upon our own hearts,
- ^.
and for the good of others. It is a merchant-trade; things of leſs value
to us are parted with for things of greater value; wiſdom's merchandiſe,
Prov. 3.15. Matth, 13.45. A tradeſman is one who, having made his
trade his choice, and taken pains to learn it, makes it his buſineſs to fol:
low it, lays out all he has for the advancement of it, makes all other ||
Thus does a true chriſ- |
affairs bend to it, and lives upon the gain of it.
tian ačt in the work of religion ; we have no ſtock of our own to trade
with, but trade as faétors with our maſter’s ſtock. The endowments of
the mind—reaſon, wit, learning, muſt be uſed in ſubſerviency to reli- ||
ion; the enjoyments of the world—eſtate, credit, intereſt, power, pre- ;
#. muſt be improved for the honour of Chriſt. The ordinances |
of the goſpel, and our opportunities of attending them, bibles, miniſ ||
ters, ſabbaths, ſacraments, muſt be improved for the end for which they |
were inſtituted, and communion with God kept up by them, and the
gifts and graces of the Spirit muſt be exerciſed; and this is trading with
our talents. - t * ,
(2.) They were ſucceſsful; they doubled their ſtock, and in a little
time made cent. per cent. of it.: he that had five talents, ſoon made them
other five. Trading with our talents is not always ſucceſsful with others,
but, however, it ſhall be ſo to ourſelves, Iſa. 49.4.
the diligent makes rich in graces, and comforts, and treaſures of good
works. There is a great deal to be got by induſtry in religion.
Obſerve, The returns were in proportion to the receivings.
From thoſe to whom God hath given five talents, he expe&ts the im-
provement of five, and to reap plentifully where he ſows plentifully. |
The greater gifts any have, the more pains they ought to take, as thoſe
muſt that have a large ſtock to manage. [2.j From thoſe to whom he
has given but two talents, he expects only the improvement of two,
which may encourage thoſe who are placed in a lower and narrower
fphere of uſefulneſs; if they lay out themſelves to do good according to
the beſt of their capacity and opportunity, they ſhall be accepted, though
they do not ſo much good as others.
2. The third did ill ; (v. 18.) He that had received one talent, went,
and hid his lord’s money. Though the parable repreſents but one in three,
unfaithful, yet in a hiſtory that anſwers this parable, we find the diſpro-
portion quite the other way, when ten lepers were cleanſed, nine of the
ten hid the talent, and only one returned to give thanks, Luke 17, 17, 18.
The unfaithful ſervant was he that had but one talent : doubtleſs there
are many that have five talents, and bury them all; great abilities, great
advantages, and yet do no good with them : but Chriſt would hint to
us, (1.) That if he that had but one talent, be reckoned with thus for
burying that one, much more will they be accounted offenders, that have
more, that have many, and bury them. If he that was but of ſmall ca-
#. º . * . darkneſs becauſe he did not improve what he
ad, as he might have done, of how much ſorer punishment, ſuppoſe ye,
shall he be thought worthy, #: :%ff. greateſ? #.;
(2.) That thoſe who have leaſt to do for God, frequently do leaſt of
what they have to do. Some make it an excuſe for their lazineſs, that
they have not the opportunities of ferving God that others have; and
becauſe they have not wherewithal to do what they ſay they would, they
will not do what we are ſure they can, and ſo fit down and do nothing;
it is really an aggravation of their ſloth, that when they have but one
talent to take care about, they negle&t that one. -
He digged in the earth, and hid the talent, for fear it ſhould be ſtolen ;
he did not miſpend or miſemploy it, did not embezzle it or ſquander it
away, but he hid it. Money is like manure, (ſo my Lord Bacon uſed
to ſay,) good for nothing in the heap, but it muſt be ſpread; yet it is
an evil which we have often ſeen under the ſun, treaſure heaped together,
{. 5. 3. Eccl. 6. 1, 2.) which does good to nobody; and ſo it is in
piritual gifts ; many have them, and make no uſe of them for the end
for which they were given them. Thoſe that have eſtates, and do not
lay them out in works of piety and charity; that have power and inte-
reſt, and do not with it promote religion in the places where they live ;
miniſters that have capacities and opportunities of doing good, but do
not ſtir up the gift that is in them, are thoſe flothful ſervants that ſeek ||
their own things more than Chriſt’s.
He hid his lord’s money; had it been his own, he might have done as
he pleaſed ; but, whatever abilities and advantages we have, they are not
our own, we are but ſtewards of them, and muſt give account to our
Lord, whoſe goods they are.
neſs, that his fellow-ſervants were buſy and ſucceſsful in trading, and
their zeal ſhould have provoked his.
idle * & -
III. The account of this improvement, v. 19. 1. The account is
Note, The hand of |
It was an aggravation of his flothful- |
| the courts of princes, and families of great men, to advance thoſe to
ST, MATTHEW, XXV.
*~.
The Parable of theTalents.
deferred ; it is not till after a long time that they are reckoned with ;
not that the maſter negle&ts his affairs, or that God is ſlack concerning
his promiſe ; (2 Pet. 3.9.) no, he is ready to judge ; (1 Pet. 4, 5.) but
every thing muſt be done in its time and order. 2. Yet the day of ac-
count comes at laſt; The lord of thoſe ſervants reckoneth with them.
Note, The ſtewards of the manifold grace of God muſt ſhortly give
account of their ſtewardship. We muſt all be reckoned with—what
good we have got to our own fouls, and what good we have done, to
º: by the advantages we have enjoyed. See Rom. 14. 10, 11. Now
ere 1S, -
(1.) The good account of the faithful ſervants ; and there obſerve,
[1..] The ſervants giving up the account (v. 20, 22.) “ Lord, thow
deliveredst to me five talents, and to me two ; behold, I have gained five
talents, and I two talents more.” ** • , -
First, Chriſt’s faithful ſervants acknowledge with thankfulneſs his
vouchſafements to them; Lord, thou deliveredst to me ſuch and ſuch
things. Note, 1. It is good to keep a particular account of our receiv-
ings from God, to remember what we have received, that we may know
what is expected from us, and may render according to the benefit. 2.
We muſt never look upon our improvements but with a general mention
of God’s favour to us, of the honour he has put upon us, in intruſting
| us with his goods, and of that grace which is the ſpring and fountain of
[1..] |
all the good that is in us or is done by us. For, the truth is, The more
we do for God, the more we are indebted to him for making uſe of us,
and enabling us, for his ſervice. -
, Secondly, They produce, as an evidence of their faithfulneſs, what
they have gained. Note, God’s good ſtewards have ſomething to ſhew
for their diligence; Shew me thy faith by thy works. He that is a good
man, let him shew it, Jam. 3. 13. If we be careful in our ſpiritual trade,
|it will ſoon be ſeen by us, and our works will follow us, Rev. 14. 13.
Are others ačtive, and ſhall we be || ſº e
| Maſter that will prefer his ſervants who acquit themſelves well. Chriſt
Not that the ſaints will in the great day make mention of their own good
deeds ; no, Chriſt will do that for them; (v. 35.) but it intimates that
they who faithfully improve their talents, shall have boldneſs in the day
of Chriſt, 1 John 2. 28.—4. 17. And it is obſervable that he who had
but two talents, gave up his account as cheerfully as he who had five ;
for our comfort, in the day of account, will be according to our faithful-
neſs, not according to our uſefulneſs ; our fincerity, not our ſucceſs ;
according to the uprightneſs of our hearts, not according to the degree
of our opportunities.
[2.] The maſter’s acceptance and approbation of their account,
v. 21, 23. d l ** ... *, º
Firſt, He commended them ; Well done, good and faithful ſervant.
Note, The diligence and integrity of thoſe who approve themſelves the
good and faithful ſervants of Jeſus Chriſt, will certainly be found to
praiſe, and honour, and glory, at his appearing, 1 Pet. 1. 7. Thoſe that
own and honour God now, he will own and honour ſhortly. 1. Their
perſons will be accepted; Thou good and faithful ſervant. He that
knows the integrity of his ſervants now, will witneſs to it in the great
day; and they that are found faithful, ſhall be called ſo. Perhaps they
were cenſured by men, as righteous over-much ; but Chriſt will give them
their juſt charaćters, of good and faithful. 2. Their performances will
be accepted ; Well done. Chriſt will call thoſe, and thoſe only, good
ſervants, that have done well ; for it is by patient continuance in well-
doing that we ſeek for this glory and honour; and if we ſeek, we ſhall
find; if we do that which is good, and do it well, we ſhall have praiſe of
the ſame. Some maſters are ſo moroſe, that they will not commend their
ſervants, though they do their work ever ſo well; it is thought enough
not to chide : but Chriſt will commend his ſervants that do well; whe-
ther their praiſe be of men or no, it is of him; and if we have the good
word of our Maſter, the matter is not great what our fellow-ſervants ſay
of us; if he faith, lyell done, we are happy, and it ſhould then be a ſmall
thing to us to be judged of men’s judgment; as, on the contrary, not he
who commendeth himſelf, or whom his neighbours commend, is ap-
proved, but whom the Lord commends. * -
Secondly, He rewards them. The faithful ſervants of Chriſt ſhall not
be put off with bare commendation; no, all their work and labour of
love ſhall be rewarded.
Now this reward is here-expreſſed two ways. - -
1. In one exprefion agreeable to the parable ; Thou haſ been faithfub
over a few things, I will make thee ruler over many things. It is uſual in
Note, Chriſt is a
higher offices, that have been faithful in lower.
| has honour in ſtore for thoſe that honour him—a crown, (2 Tim.4.8. }
ST, MATTHEw, xxv.
The Parable of the Talents.
a throne, (Rev. 3. 21.) a kingdom, ch. 25. 34. Here they are beggars,
in heaven they ſhall be rulers. The upright ſhall have dominion : Ch
ſervants are all princes. * . -
Obſerve the diſproportion between the work and the reward; there
God, but there are many things wherein they ſhall be glorified with God.
What charge we receive from God, what work we do for God in this
world, is but little, very little, compared with the joy ſet before us. Put
together all our ſervices, all our ſufferings, all our improvements, all the
good we do to others, all we get to ourſelves, and they are but a few
things, next to nothing, not worthy to be compared, not fit to be named
the ſame day with the glory to be revealed.
2. In another expreſſion which ſlips out of the parable into the thing
ſignified by it; Enter thou into the joy of thy Lord. Note,
ſtate of the bleſſed is a ſtate of joy, not only becauſe all tears inall then
and the fountains of joy broken up.
fruition of God, a perfeótion of holineſs, and the ſociety of the bleſſed,
there cannot but be a fulneſs of joy. (2.) This joy is the joy of our
Lord; the joy which he himſelf has purchaſed and provided for them;
the joy of the redeemed, bought with the ſorrow of the Redeemer.
is the joy which he himſelf is in the poſſeſſion of, and which he had his
eye upon when he endured the croſs, and deſpiſed the shame, Heb. 12. 2.
It is the joy of which he himſelf is the Fountain and Centre. It is the
joy of our Lord, for it is joy in the Lord, who is our exceeding Joy.
Abraham was not willing that the ſteward of his houſe, though faithful,
ſhould be his heir ; (Gen. 15. 3.) but Chriſt admits his faithful ſtewards
into his own joy, to be joint-heirs with him. (3.) Glorified ſaints ſhall
enter into this joy, ſhall have a full and complete poſſeſſion of it, as the
heir, when he comes of age, enters upon his eſtate, or as they that were
ready, went in to the marriage-feaſt. Here the joy of our Lord enters
into the ſaints, in the earneſt of the Spirit; ſhortly they ſhall enter into
it, ſhall be in it to etermity, as in their element.
- (2.) The bad account of the ſlothful ſervant. Obſerve, s -
[1..] His apology for himſelf, v. 24, 25. Though he had received
but one talent, for that one he is called to account. The ſmallneſs of
our receiving will not excuſe us from a reckoning. None ſhall be called
to an account for more than they have received; but for what we have,
we muſt all account. º
Obſerve, Firſt, What he confides in. He comes to the account with
a deal of aſſurance, relying on the plea he had to put in, that he was
able to ſay, “Lo, there thou haſ that is thine; if I have not made it
more, as the others have done, yet this I can ſay, I have not made it leſs.”
4. he thinks, may ſerve to bring him off, if not with praiſe, yet with
afety.
Note, Many a one goes very ſecurely to judgment, preſuming upon
the validity of a plea that will be overruled as vain and frivolous. Sloth-
ful profeſſors, that are afraid of doing too much for God, yet hope to
come off as well as thoſe that take, ſo much pains in religion. Thus the
Jºggard is wiſer in his own conceit than ſeven men that can render a reaſon,
Prov. 26. 16. . This ſervant thought that his account would paſs well
enough, becauſe he could ſay, There thou haſ that is thine. “ Lord, I
was no ſpendthrift of my eſtate, no prodigal of my time, no profaner of
my ſabbaths, no oppoſer of good miniſters and good preaching; Lord,
I never ridiculed my Bible, nor ſet my wits 6n work to banter religion,
nor abuſed my power to perſecute any good man ; I never drowned my
parts, nor waſted God’s good creatures in drunkenneſs and gluttony, nor
ever to my knowledge did I injury to any body.” Many that are
called chriſtians, build great hopes for heaven upon their being able to
make ſuch an account ; yet all this amounts to no more than There
thou haſ that is thine ; as if no more were required, or could be ex-
pećted. - -
Secondly, What he confeſſes. He owns the burying of his talent; I
hid thy talent in the earth. He ſpeaks as if that were no great fault;
nay, as if he deſerved praiſe for his prudence in putting it in a ſafe place,
and running no hazards with it. Note, It is common for people to make
a very light matter of that which will be their condemnation in the great
day. Or, if he was conſcious to himſelf that it was his fault, it inti-
mates how eaſily ſlothful ſervants will be convićted in the judgment;
there will need no great ſearch for proof, for their own tongues ſhall fall
upon them. - -
Thirdly, What he makes his excuſe ; I knew that thou waſ a hard
man, and I was afraid. Good thoughts of God would beget love, and
that love would make us diligent and faithful; but hard thoughts of
Vol. IV. No. 78,
Chriſt’s :
(1.) The -
| a wilderneſs to us, or a land of darkneſs 2 Thus long God has governed
be wiped away, but all the ſprings of comfort ſhall be opened to them,
Where there are the viſion and ||
It
God beget fear, and that fear makes us ſlothful and unfaithful. His ex-
cuſe beſpeaks, . " - - - - - . *

1. The ſentiments of an enemy; I knew thee, that thou art a hard man.
| This was like that wicked ſaying of the houſe of Iſrael, The way of the
are but few things in which the ſaints are ſerviceable to the glory of |
Lord is not equal, Ezek. 18. 25. Thus his defence is his offence. The
|foolishneſs of man perverteth his way, and then as if that would mend the
| matter, his heart fretteth againſt the Lord. This is covering the tranſ-
greſſion, as Adam, who implicitly laid the fault on God himſelf; The
| woman which thou gavest me. Note, Carnal hearts are apt to conceive
falſe and wicked opinions concerning God, and with them to harden
themſelves in their evil ways. Obſerve how confidently he ſpeaks; I
knew thee to be ſo. How could he know him to be ſo? What iniquity
have we or our fathers found in him 2 Jer. 2. 5. Wherein has he wearied
us with his work, or deceived us in his wages 2 Mic. 6. 3. Has he been
the world, and may aſk, with more reaſon than Samuel himſelf could,
Whom have I defrauded, or whom have I oppreſſed 2 Does not all the
| world know the contrary, that he is ſo far from being a hard Maſter,
that the earth is full of his goodneſs, ſo far from reaping where he ſowed
| not, that he ſows a great deal where he reaps nothing 2 For he cauſes
the ſun to shine, and his rain to fall, upon the evil and unthankful, and fills
their hearts with food and gladneſs, who ſay to the Almighty, Depart
from us. This ſuggeſtion beſpeaks the common reproach which wicked
people caſt upon God, as if all the blame of their fin and ruin lay at his
door, for denying them his grace; whereas it is certain that never any
who faithfully improved the common grace they had, periſhed for want
of ſpecial grace; nor can any ſhew what could in reaſon have been done
more for an unfruitful vineyard than God has done in it. God does
not demand brick, and deny ſtraw ; no, whatever is required in the co-
venant, is promiſed in the covenant; ſo that if we periſh, it is owing to
ourſelves. - - - §
2. The ſpirit of a ſlave; I was afraid. This ill affection toward God
aroſe from his falſe notions of him ; and nothing is more unworthy of
God, nor more hinders our duty to him, than ſlaviſh fear. This has
bondage and torment, and is directly oppoſite to that entire love which
the great commandment requires. Note, Hard thoughts of God drive
us from, and cramp us in, his ſervice. Thoſe who think it impoſſible
to pleaſe him, and in vain to ſerve him, will do nothing to purpoſe in
religion.
[2.] His Lord’s anſwer to this apology. His plea will ſtand him in
no ſtead, it is overruled, may, it is made to turn againſt him, and he is
ſtruck ſpeechleſs with it ; for here we have his convićtion and his con-
demnation. -
Firſt, His convićtion, v. 26, 27. Two things he is convićted of.
1. Slothfulneſs; ſhou wicked and ſlothful ſervant. Note, Slothful ſer-
vants are wicked ſervants, and will be reckoned with as ſuch by their
Maſter; for he that is ſºothful in his work, and negle&ts the good that
God has commanded, is brother to him that is a great waſter, by doing
the evil that God has forbidden, Prov. 18. 9. He that is careleſs in
God's work, is near akin to him that is buſy in the Devil’s work.
Satis est mali nihil feciſe boni–To do no good is to incur very ſerious
blame, Omiſfions are fins, and muſt come into judgment; ſlothfulneſs
makes way for wickedneſs; all become filthy, for there is none that doeth
good, Pſ. 14. 3. When the houſe is empty, the unclean ſpirit takes
poſſeſſion. Thoſe that are idle in the affairs of their ſouls, are not only
idle, but ſomething worſe, 1 Tim. 5. 13. When men ſleep, the enemy
ſows tares.
2. Self-contradićtion; (v. 26, 27.) Thou kneweſ? that I reap where I
ſowed not ; thou oughteſt therefore to have put my money to the exchangers.
Note, The hard thoughts which finners have of God, though falſe and
unjuſt, will be ſo far from juſtifying their wickedneſs and ſlothfulneſs,
that they will rather aggravate and add to their guilt. Three ways this
may be taken ; (1.) “Suppoſe I had been ſo hard a Maſter, ſhouldeſt
not thou therefore have been the more diligent and careful to pleaſe me,
if not for love, yet for fear, and for that reaſon oughteſt not thou to have
minded thy work º’ If our God be a conſuming Fire, in confideration
of that let us ſtudy how to ſerve him. Or thus, (2.) “If thou didſt
think me to be a hard Maſter, and therefore durſt not trade with the
money thyſelf, for fear of loſing by it, and being made to ſtand to the
loſs, yet thou mighteſt have put it into the hands of the exchangers, or
goldſmiths, mighteſt have brought it into the bank, and then at my com-
ing, if I could not have had the greater improvement, by trade and mer-
chandiſe, (as of the other talents,) yet I might have had the leſſer im-
provement, of bare intereſt, and ſhould have received my own with wſury;”
3 L
*
which, it ſeems, was a common pračtice at that time, and not diſallowed
by our Saviour. Note, If we could not, or durſt not, do what we would,
yet that excuſe will not ſerve, when it will be made to appear that we
did not do what we could and durſt. If we could not find in our hearts
to venture upon more difficult and hazardous ſervices, yet will that juſtify
- us in ſhrinking from thoſe that were more ſafe and eaſy Something is |
better than nothing; if we fail of ſhewing our courage in bold enter-
priſes, yet we muſt not fail to teſtify our good-will in honeſt endeavours;
and our Maſter will not deſpiſe the day of ſnall things. Or thus, (3.)
“Suppoſe I did reap where I ſowed not, yet that is nothing to thee, for
I had ſowed upon thee, and the talent was my money which thou waſt
intruſted with, not only to keep, but to improve.” Note, In the day
of account, wicked and ſlothful ſervants will be left quite without ex-
cuſe ; frivolous pleas will be overruled, and every mouth will be ſtopped;
and thoſe who now ſtand ſo much upon their own juſtification, will not
have one word to ſay for themſelves. -
Secondly, His condemnation. The ſlothful ſervant is ſentenced, * {
1. To be deprived of his talent ; (v. 28, 29.) Take therefore the talent
..from him. The talents were firſt diſpoſed of by the Maſter, as an ab-
ſolute Owner, but this was now diſpoſed of by him as a Judge, he takes
it from the unfaithful ſervant, to puniſh him, and gives it to him that
was eminently faithful, to reward him.
of the parable we have in the reaſon of the ſentence, (v. 29.) To every
one that hath ſhall be given. This may be applied, (1.) To the bleſfings
of this life—worldly wealth and poſſeſſions. Theſe we are intruſted with,
to be uſed for the glory of God, and the good of thoſe about us. Now
he that hath theſe things, and uſeth them for theſe ends, he shall have
abundance ; perhaps abundance of the things themſelves, at leaſt, abun-
dance of comfort in them, and of better things; but from him that hath
not, that is, that hath theſe things as if he had them not, had not power
to eat of them, or to do good with them, (Avaro deest, tam quod habet,
quam quod non habet—The miſèr may be conſidered as destitute of what he
has, as well as of what he has not, ) they shall be taken away. Solomon
explains this, Prov. 11. 24. There is that ſcattereth, and yet increaſeth ;
and there is that withholdeth more than is meet, and it tendeth to poverty.
Giving to the poor is trading with what we have, and the returns will
be rich; it will multiply the meal in the barrel, and the oil in the cruſe :
but thoſe that are ſordid, and niggardly, and uncharitable, will find that
thoſe riches which are ſo got, perish by evil travel, Eccl. 5. 13, 14.
Sometimes Providence ſtrangely transfers eſtates from thoſe that do no
good with them to thoſe that do ; they are gathered for him that will
pity the poor, Prov. 28. 8. See Prov. 13. 22. Job 27. 16, 17. Eccl.
2. 26. (2.) We may apply it to the means of grace. They who are
diligent in improving the opportunities they have, God will enlarge
them, will ſet before them an open door; (Rev. 3. 8.) but they who
know not the day of their viſitation, ſhall have the things that belong to
their peace hid from their eyes. For proof of this, go ſee what God did
to Shiloh, Jer, 7. 12. (3.) We, may apply it to the common gifts of the
Spirit. He that hath theſe, and doeth good with them, ſhall have abun-
dance; theſe gifts improve by exerciſe, and brighten by being uſed; the
more we do, the more we may do, in religion; but thoſe who ſtir not
up the gift that is in them, who do not exert themſelves according to
their capacity, their gifts ruſt, and decay, and go out like a negle&ted
fire. Trom him that hath not a living principle of grace in his ſoul,
Íhall be taken away the common gifts which he hath, as the lamps of
the fooliſh virgins went out for want of oil, v. 8. Thus the arm of the
idol-shepherd, which he had ſluggiſhly folded up in his boſom, comes
o be dried up, and his right eye, which he had careleſsly or wilfully ſhut,
becomes utterly darkened, as it is threatened, Zech. 11. 17. .
2. He is ſentenced to be cast into outer darkneſs, v. 30. Here,
(1.) His chara&ter is that of an unprofitable ſervant. Note, Slothful
ſervants will be reckoned with as unprofitable ſervants, who do nothing
to the purpoſe of their coming into the world, nothing to anſwer the end of
their birth or baptiſm, who are no way ſerviceable to the glory of God,
the good of others, or the ſalvation of their own ſouls. A ſlothful ſer-
vant is a withered member in the body, a barren tree in the vineyard,
an idle drone in the hive, he is good for nothing. In one ſenſe, we are
all unprofitable ſervants ; (Luke 17, 10.) we cannot profit God, Job’
22. 2. But to others, and to ourſelves, it is required that we be pro-
fitable ; if we be not, Chriſt will not own us as his ſervants : it is not
enough not to do hurt, but we muſt do good, muſt bring forth fruit,
and though thereby God is not profited, yet he is glorified, John
15. 8. - - - - g
(2.) His doom is, to be cºſt into outer darkneſs. Here, as in what
. .
And the meaning of this part
ST, MATTHEW, XXV.
| prepared for the devil and his angels.
Compare ch, 18. 12.—22. 13.
The Proceſs of the laſt Judgment.
was ſaid to the faithful ſervants, our Saviour ſides inſenſibly out of the
parable into the thing intended by it, and it ſerves as a key to the whole ;
| for, outer darkneſs, where there is weeping and gnashing of teeth, is, in
Chriſt’s diſcourſes, the common periphrafis of the miſeries of the
damned in hell. Their ſtate is, [1..] Very diſmal; it is outer darkneſs.
Darkneſs is uncomfortable and frightful, it was one of the plagues of
Egypt. In hell there are chains of darkneſs, 2 Pet, 2.4. In the dark
no man can work, a fit puniſhment for a ſlothful ſervant. It is outer
darkneſs, out from the light of heaven, out from the joy of their Lord,
into which the faithful ſervants were admitted ; out from the feaſt.
[2.] Very doleful ; there is weeping,
which beſpeaks great ſorrow ; and gnaſhing of teeth, which beſpeaks
great vexation and indignation. This will be the portion of the ſlothful
ſervant. - * ...
31. When the Son of man ſhall come in his glory,
and all the holy angels with him, then ſhall he ſit upon
the throne of his glory. 32. And before him ſhall bega-
thered all nations; and he ſhall ſeparate them one from
another, as a ſhepherd divideth his ſheep from the goats:
33. And he ſhall ſet the ſheep on his right hand, but the
goats on the left. 34. Then ſhall the King ſay unto them
on his right hand, Come, ye bleſſed of my Father, inherit
the kingdom prepared for you from the foundation of the
world. 35. For I was an hungered, and ye gave me meat;
I was thirſty, and ye gave me drink: I was a ſtranger, and
#. took me in : 36, Naked, and ye clothed me: I was
l
ck, and ye viſited me: I was in priſon, and ye came unto
me. 37. Then ſhall the righteous anſwer him, ſaying,
Lord, when ſaw we thee an hungered, and fed thee, or
thirſty, and gave thee drink 38. When ſaw we thee a
ſtranger, and took thee in, or naked, and clothed thee &
39. Or when ſaw we thee ſick, or in priſon, and came
unto thee ? 40. And the King ſhall anſwer, and ſay unto
them, Verily I ſay unto you, In as much as ye have done
it unto one of the leaſt of theſe my brethren, ye have done
it unto me. 41. Then ſhall he ſay alſo unto them on the
left hand, Depart from me, ye curſed, into everlaſting fire,
42. For I was an
hungered, and ye gave me no meat; I was thirſty, and ye
gave me no drink: 43. I was a ſtranger, and ye took me
not in : naked, and ye clothed me not : ſick, and in pri-
ſon, and ye viſited me not. 44. Then ſhall they alſo an-
ſwer him, ſaying, Lord, when ſaw we thee an hungered,
or athirſt, or a ſtranger, or naked, or ſick, or in priſon,
and did not miniſter unto thee : 45. Then ſhall he anſwer
them, ſaying, Verily I ſay unto you, In as much as ye did
it not to one of the leaſt of theſe, ye did it not to me, 46.
And theſe ſhall go away into everlaſting puniſhment: but
the righteous into life eternal. 2’
We have here a deſcription of the proceſs of the laſt judgment in the
great day. There are ſome paſſages in it that are parabolical ; as the
ſeparating between the ſheep and the goats, and the dialogues between
the judge and the perſons judged : but there is no thread of fimilitude
carried through the diſcourſe, and therefore it is rather to be called a
draught or delineation of the final judgment, than a parable ; it is, as it
were, the explanation of the former parables. And here we have, -
I. The placing of the Judge upon the judgment-ſeat ; (v. 30.) When
the Son of man shall come. Obſerve here, . -
1. That there is a judgment to come, in which every man ſhall be
ſentenced to a ſtate of everlaſting happineſs, or miſery, in the world of
recompenſe or retribution, according to what he did in this world of
trial and probation, which is to be judged of by the rule of the everlaſt-
ing goſpel. - - *
2. The adminiſtration of the judgment of the great day is committed
ST MATTHEw, xxv,
The Proceſs of the laſt Judgment.
to the Son of man ; for by him God willjudge the world, (A&ts 17. 31.)
and to him all judgment is committed, and therefore the judgment of
that day, which is the centre of all. Here, as elſewhere, when the laſt
judgment is ſpoken of, Chriſt is called the Son of man, becauſe he is to
judge the ſous of men; (and being himſelf of the ſame nature, he is the
more unexceptionable ;) and becauſe his wonderful condeſcenſion to take
upon him our nature, and to become the Son of man, will be recom-
penſed by his exaltation in that day, and an honour put upon the human || b
nature. - -
3. Chriſt’s appearing to judge the world will be ſplendid and glorious.
Agrippa and Bernice came to the judgment-ſeat with great pomp ; §.
25, 23.) but that was (as the original word is) great fancy. Chriſt will
come to the judgment-ſeat in real glory : the Sun of righteouſneſs ſhall
then ſhine in his meridian luſtre, and the Prince of the kings of the earth
ſhall ſhew the riches of his glorions kingdom, and the honours of his ex-
cellent majeſty; and all the world ſhall ſee what the ſaints only do now
believe—that he is the Brightneſs of his Father’s glory. He ſhall come
not only in the glory of his Father, but in his own glory, as Mediator :
his firſt coming was under a black cloud of obſcurity; his ſecond will be
in a bright cloud of glory. The aſſurance Chriſt gave his diſciples of his
future glory, might help to take off the offence of the croſs, and his ap-
proaching diſgrace and ſuffering. - * * -
4. When Chriſt comes in his glory to judge the work!, he will bring
all his holy angels with him. This glorious Perſon will have a glorious
retinue, his holy myriads, who will be not only his attendants, but miniſ-
ters of his juſtice ; they ſhall come with him both for ſtate and ſervice.
| his ſaying they are bleſſed, makes them ſo.
They muſt come to call the court, (1 Theſſ. 4. 16.) to gather the
ele&t, (ch. 24, 31.) to bundle the tares; (ch. 13. 40.) to be witneſſes
of the ſaints’ glory, (Luke 12. 8.) and of finners’ miſery, Rev. 14. 10.
5. He will then fit upon the throne of his glory. He is now ſat down
with the Father upon his throne; and it is a throne of grace, to which
we may come boldly ; it is a throne of government, the throne of his
father David ; he is a Prieſt upon that throne: but then he will fit upon
the throne of glory, the throne of judgment. See-Dan. 7.9, 10... So-
lomon’s throne, though theſe was not its like in any kingdom, was but
a dunghill to it. Chriſt, in the days of his fleſh, was arraigned as a Pri-
ſoner at the bar; but at his ſecond coming, he will fit as a Judge upon
the bench.
II. The appearing of all the children of men before him ; (v. 32.)
Before him shall be gathered all nations. Note, The judgment of the
great day will be a general judgment. All muſt be ſummoned before
Chriſt’s tribunal ; all of every age of the world, from the beginning to
the end of time ; all of every place on earth, even from the remoteſt cor-
mers of the world, moſt obſcure, and diſtant from each other ; all nations,
all thoſe nations of men that are made of one blood, to dwell on all the
face of the earth. - -
III. The diſtinaion that will then be made between the precious and -
the vile ; He shall ſeparate them one from another, as the tares and wheat
are ſeparated at the harveſt, the good fiſh and bad at the ſhore, the corn
and chaff in the floor. Wicked and godly here dwell together in the
ſame kingdoms, cities, churches, families, and are not certainly diſtin-
guiſhablé one from another; ſuch are the infirmities of ſaints, ſuch the hy-
pocrifies of ſinners, and one event to both ; but in that day they will be
ſeparated, and parted for ever; Then shall ye return, and diſcern between
the righteous and the wicked, Mál. 3. 18. They cannot ſeparate them-
felves one from another in this world, (1 Cor. 5, 10.) nor can any one
elſe ſeparate them ; (ch. 13. 29.) but the Lord knows them that are
his, and he can. ſeparate them. This ſeparation will be ſo exačt, that
the moſt inconfiderable ſaints ſhall not be loſt in the crowd of finners,
nor the moſt plauſible finner hid in the crowd of ſaints ; (Pſ. 1. 5.) but
every one ſhall go to his own place. This is compared to a ſhepherd’s
dividing between the ſheep and the goats ; it is taken from Ezek.
34. 17. Behold, I judge between cattle and cattle. Note, 1. Jeſus
Chriſt is the great Shepherd; he now feeds his flock like a ſhepherd,
and will ſhortly diſtinguſh between thoſe that are his, and thoſe that are
not, as Laban divided his ſheep from Jacob's, and ſet three days’ journey
between them, Gen. 30. 35, 36. 2. The godly are like ſheep—inno-
cent, mild, patient, uſeful ; the wicked are like goats, a baſer kind of
animal, unfavoury and unruly. Theſe ſheep and goats are here feeding
all day in the ſame paſture, but will be coted at night in different folds.
Being thus divided, he will ſet the sheep on his right hand, and the goats
on his lºft, v. 33. Chriſt puts honour upon the godly, as we ſhew re-
ſpect to thoſe we ſet on our right hand ; but the wicked ſhall riſe to
everlaſting ſhame, Dan. 12. 2. It is not ſaid that he ſhall put the rich |
*
on his right hand, and the poor on his left; the learned and noble on his
right hand, and the unlearned and deſpiſed on his left ; but the godly
on his right hand, and the wicked on his left. All other diviſions and
ſubdiviſions will then be aboliſhed ; but the great diſtinétion of men
ºnto ſaints and finners, ſanétified and unſanétified, will remain for ever,
and men’s eternal ſtate will be determined by it. The wicked took
up with left-hand bleſſings, riches and honour, and ſo ſhall their doom.
e
IV. The proceſs of the judgment concerning each of theſe ;
1. Concerning the godly, on the right hand. Their cauſe muſt be
firſt diſpatched, that they may be affeſſors with Chriſt in the judgment of
the wicked, whoſe miſery will be aggravated by their ſeeing Abraham,
and Iſaac, and Jacob, admitted into the kingdom of heaven, Luke 13.28.
Obſerve here, - - - - r
º The glory conferred upon them; the ſentence by which they
ſhall be not only acquitted, but preferred and rewarded, (v. 34.) The
Áing shall ſity unto them. He that was the ſhepherd, (which ſpeaks the .
care and tenderneſs wherewith he will make this diſquiſition,) is here
the King, which ſpeaks the authority wherewith he will then pronounce
the ſentence; where the word of this King is, there is power. Here
are two things in this ſentence ; . . . - * .
[l.] The acknowledging of the faints to be the bleſſed of the Lord;
Come, ye blºſſed of my Father. First, He pronounces them blºſſed ; and
The law curſes them for
their many diſcontinuances; but Chriſt having redeemed them from the
curſe of the law, and purchaſed a bleſfing for them, commands a bleſfing
on them. Secondly, Bleſſed of his Father; reproached and curſed by
the world, but bleſſed of God. As the Spirit glorifies the Son, (John
16. 14.) ſo the Son glorifies the Father by referring the ſalvation of
the ſaints to him as the Firſt Cauſe; all our bleſfings in heavenly things
flow to us from God, as the Father of our Lord Jeſus Chriſt, Eph. I. 3.
Thirdly, He calls them to come; this come is, in effect, “ Welcome, ten
thouſand welcomes, to the bleſſed of my Father; come to me, come to
be for ever with me ; you that followed me bearing the croſs, now come
along with me wearing the crown. The bleſſed of my Father are the
beloved of my ſoul, that have been too long at a diſtance from me ; come,
now, come into my boſom, come into my arms, come into my deareſt
embraces !” O with what joy will this fill the hearts of the ſaints in that
day ! We now come boldly to the throne of grace, but we ſhall then
come boldly to the throne of glory; and this word holds out the golden
ſceptre, with an aſſurance that our requeſts ſhall be granted to more than
the half of the kingdom. Now the Spirit faith, Come, in the word ;
and, the bride faith, Come, in prayer ; and the reſult hereof is a ſweet
communion; but the perfeótion of bliſs will be, when the King shall ſay,
Come. -
[2.] The admiſfion of the ſaints into the bleſſedneſs and kingdom of
the Father ; Inherit the kingdom prepared for you. .
First, The happineſs they ſhall be poſſeſſed of is very rich ; we are
told what it is by him who had reaſon to know it, having purchaſed it
for them, and poſſeſſed it himſelf. - .
1. It is a kingdom ; which is reckoned the moſt valuable poſſeſſion on
earth, and includes the greateſt wealth and honour. Thoſe that inherit
kingdoms, wear all the glories of the crown, enjoy all the pleaſures of
the court, and command the peculiar treaſures of the provinces; yet
this is but a faint reſemblance of the felicities of the ſaints in heaven.
| They that here are beggars, priſoners, accounted as the off-ſcouring of
all things, ſhall then inherit a kingdom, Pſ. 113. 7. Rev. 2, 26, 27.
2. It is a kingdom prepared ; the happineſs muſt needs be great, for
it is the product of the divine counſels. Note, There is great prepara-
tion made for the entertainment of the ſaints in the kingdom of glóry.
The Father deſigned it for them in his thoughts of love, and provided
it for them in the greatneſs of his wiſdom and power. The Son pur-
| chaſed it for them, and is entered as the Fore-runner to prepare a place,
John J.4. 2. And the bleſſed Spirit, in preparing them for the king-
| dom, in effect, is preparing it for them.
3. It is prepared for them. This beſpeaks, (1.) The ſuitableneſs of
this happineſs; it is in all points adapted to the nature of a foul, and to
the new nature of a ſanétified ſoul. (2.) Their property and intereſt
in it. It is prepared on purpoſe for them ; not only for ſuch as you,
but for you, you by name, you perſonally and particularly, who were
choſen to ſalvation through ſanétification. -
4. It is prepared from the foundation of the world. This happineſs
was deſigned for the ſaints, and they for it, before time began, from all
oternity, Eph. 1. 4. The end which is laſt in execution, is firſt in in-
* * *
ST, MATTHEw, xxv.
tention : Infinite Wiſdom had an eye to the eternal glorification of the
ſaints, from the firſt founding of the creation; All things are for your
.ſakes, 2 Cor. 4, 15. Or, it denotes the preparation of the place of this
happineſs, which is to be the ſeat and habitation of the bleſſed, in the
very beginning of the work of creation, Gen. 1. 1. There in the heaven
of heavens the morning ſtars were finging together, when the foundations
of the earth were faſtened, Job 38.4...7. -
Secondly, The tenure by which they ſhall hold and poſſeſs it is very
good, they ſhall come and inherit it. , What we come to by inheritance,
is not got by any procurement of our own, but purely, as the lawyers
expreſs it, by the act of God. It is God that makes heirs, heirs of heaven.
We come to an inheritance by virtue of our ſonſhip, our adoption; if
children, then heirs. A title by' inheritance is the ſweeteſt and ſureſt
title ; it alludes to poſſeſſions in the land of Canaan, which paſſed by in-
heritance, and would not be alienated longer than to the year of jubilee.
Thus is the heavenly inheritance indefeaſible, and unalienable. Saints,
in this world, are as heirs under age, tutored and governed till the time
appointed of the Father, (Gal. 4, 1.) and then they ſhall be put in full
poſſeſſion of that which now through grace they have a title to ; Come,
and inherit it. - -
(2.) The ground of this, (v. 35, 36.) For I was an hungered, and ye
gave me meat. We cannot hence infer that any good works of ours merit
the happineſs of heaven, by any intrinſic worth or excellency in them,
our goodneſs extends not unto God; but it is plain that Jeſus Chriſt will |
judge the world by the ſame rule by which he governs it, and therefore
will reward thoſe that have been obedient to that law; and mention will
be made of their obedience, not as their title, but as their evidence of
an intereſt in Chriſt, and his purchaſe. This happineſs will be adjudged
to obedient believers, not upon a quantum meruit—an estimate of merit,
which ſuppoſes a proportion between the work and the reward, but upon
the promiſe of God purchaſed by Jeſus Chriſt, and the benefit of it ſe-
cured under certain proviſos and limitations ; and it is the purchaſe and
promiſe that give the title, the obedience is only the qualification of the
Jerſon deſigned. An eſtate made by deed or will upon condition, when
the condition is performed according to the true intent of the donor or
teſtator, becomes abſolute; and then, though the title be built purely
upon the deed or will, yet the performing of the condition muſt be given
in evidence ; and ſo it comes in here; for Chriſt is the Author of eter-
nal ſalvation to thoſe only that obey him, and who patiently continue in
well doing. -
Now the good works here mentioned, are ſuch as we commonly call
works of charity to the poor ; not but that many will be found on the
right hand who never were in a capacity to feed the hungry, or clothe
the naked, but were themſelves fed and clothed by the charity of others;
but one inſtance of fincere obedience is put for all the reſt, and it teaches
us this in general, that faith working by love is all in all in chriſtianity;
Shew me thy faith by thy works ; and nothing will abound to a good ac.
count hereafter, but the fruits of righteouſneſs in a good converſation
now. The good works here deſcribed imply three things, which muſt
be found in all that are ſaved. - -
..[1..] Self-denial, and contempt of the world ; reckoning the things
of the world no further good things, than as we are enabled to do good
with them ; and thoſe who have not wherewithal to do good, muſt ſhew
the ſame diſpoſition, by being contentedly and cheerfully poor. Thoſe
are fit for heaven that are mortified to the earth.
[2.] Love to our brethren ; which is the ſecond great commandment,
the fulfilling of the law, and an excellent preparative for the world of
everlaſting love. We muſt give proof of this love by our readineſs to
do good, and to communicate ; good wiſhes are but mockeries without |
good works, Jam. 2. 15, 16. 1 John 3. 17. Thoſe that have not to
give, muſt ſhew the ſame diſpoſition ſome other way. -
[3.] A believing regard to Jeſus Chriſt. That which is here re-
warded, is their relieving the poor for Chriſt’s ſake, out of love to him,
and with an eye to him. This puts an excellency upon the good work,
when in it we ſerve the Lord Chriſt, which thoſe may do that work for
their own living, as well as thoſe that help to keep others alive. See
FPh. 6, 5.7. Thoſe good works ſhall then be accepted which are done
in the name of the Lord Jeſus, Col. 3. 17. - -
I was hungry, that is, my diſciples and followers were ſo, either by the
perſecutions of enemies for well-doing, or by the common diſpenſations
of Providence ; for in theſe things thene is one event to the righteous
and wicked ; and you gave them meat. Note, First, Providence ſo vari-
ouſly orders and diſpoſes of the circumſtances of his people in this world,
as that while ſome are in a condition to give relief, others need it. It is |
/
The Proceſs of the laſt Judgment.
no new thing for thoſe that are feaſted with the dainties of heaven to be
hungry and thirſty, and to want daily food ; for thoſe that are at home
in God, to be ſtrangers in a ſtrange land; for thoſe that have put on
Chriſt, to want clothes to keep them warm ; for thoſe that have health-
ful ſouls, to have fickly bodies; and for thoſe to be in priſon, that
Chriſt has made free. Secondly, Works of charity and beneficence ag-
cording as our ability is, are neceſſary to ſalvation ; and, there will be
more ſtreſs laid upon them in the judgment of the great day, than is com-
monly imagined ; theſe muſt be the proofs of our love, and of our pro-
feſſed ſubjećtion to the goſpel of Chriſt, 2 Cor. 9. 13. , But they that
ſhew no mercy, ſhall have judgment without mercy. - -
Now this reaſon is modeſtly excepted againſt by the righteous, but is
explained by the Judge himſelf. . . - - - • ,
1. It is queſtioned by the righteous, v. 37.39. Not as if they
were loath to inherit the kingdom, or were aſhamed of their good deeds,
or had not the teſtimony º own conſciences concerning them ;
but, (1.) The expreſſions are parabolical, deſigned to introduce and im-
| preſs theſe great truths, that Chriſt has a mighty regard to works of
charity, and is eſpecially pleaſed with kindneſſes done to his people for
his ſake. Or, (2.) They ſpeak the humble admiration which glorified
ſaints will be filled with, to find ſuch poor and worthleſs ſervices, as
their’s are, ſo highly celebrated, and richly rewarded : Lord, when ſaw
we thee an hungered and fed thee P Note, Gracious ſouls are apt to think
meanly of their own good deeds ; eſpecially as unworthy to be com-
pared with the glory that ſhall be revealed. Far from this is the tem-
per of thoſe who ſaid, Wherefore have we faſted, and thou ſeest not 2 Iſa.
58. 3. Saints in heaven will wonder what brought them thither, and
that God ſhould ſo regard them and their ſervices. It even put Natha-
nael to the bluſh, to hear Chriſt’s encomium of him : Whence knowest thou.
me 2 John 1: 47, 48. See Eph. 3, 20. “When ſaw we thee an hungered 2
We have ſeen the poor in diſtreſs many a time; but when ſaw we thee º’’
Note, Chriſt is more among us than we,think he is ; ſurely the Lord is
| in this place, by his word, his ordinances, his miniſters, his Spirit, yea,
and his poor, and we know it not : When thou was under the fig-tree, I
Jaw thee, John 1. 48. º -
2. It is explained by the Judge himſelf; (v. 40.) In as much as you
have done it to theſe my brethren, to the leaſt, to one of the leaſt of them,
3ye have done it unto me. The good works of the ſaints, when they are
produced in the great day, (1.) Shall all be remembered ; and not the
leaſt, not one of the leaſt, overlooked, no not a cup of cold water. (2.)
They ſhall be interpreted moſt to their advantage, and the beſt conſtruc-
tion that can be put upon them. As Chriſt makes the beſt of their in-
firmities, ſo he makes the moſt of their ſervices. 1.
We ſee what recompenſes Chriſt has for thoſe that feed the hungry,
and clothe the naked ; but what will become of the godly poor, that
had not wherewithal to do, ſo 2 Muſt they be ſhut out 2 No, [1..]
Chriſt will own them, even the leaſt of them, as his brethren ; he will
not be aſhamed, nor think it any diſparagement to him, to call them
brethren, Heb. 2, 11. In the height of his glory, he will not diſown
his poor relations; Lazarus is there laid in his boſom, as a friend, as a
brother. Thus he will confeſs them, ch. 10. 32. [2.] He will take
the kindneſſes done to them, as done to himſelf; ?e have done it to me;
which ſhews a reſpect to the poor that were relieved, as well as to the rich
that did relieve them. Note, Chriſt eſpouſes his people’s cauſe, and
intereſts himſelf in their intereſts, and reckons himſelf received, and
loved, and owned in them. If Chriſt himſelf were among us in poverty,
how readily would we relieve him In priſon, how frequently would
we viſit him 2 We are ready to envy the honour they had, who mini-
ſtered to him of their ſubſtance, Luke 8. 3. Wherever poor ſaints and
poor miniſters are, there Chriſt is ready to receive our kindneſſes in them,
and they ſhall be put to his account. - -
2. Here is the proceſs concerning the wicked, thoſe on the left hand.
And in that we have, - -
(1.) The ſentence paſſed upon them, v. 41. It was a diſgrace to be
| ſet on the left hand; but that is not the worſt of it, he ſhall ſay to them,
| Depart from me, ye curſed. Every word has terror in it, like that of the
trumpet at mount Sinai, waxing louder and louder, every accent more
and more doleful, and excluſive of comfort.
[].] To be fo near to Chriſt, was ſome ſatisfačtion, though under his
frowns; but that will not be allowed, Depart from me. In this world
they were often called to come to Chriſt, to come for life and reſt, but
| they turned a deaf ears to his calls; juſtly therefore are they bid to de-
part from Chriſt, that would not come to him. “ Depart from me the .
Fountain of all good, from me the Saviour, and therefore from all hope
ST MATTHEw, xxv.
The Proceſs of the laſt Judgment.
of ſalvation; I will never have anything more to ſay to you, or do with
yºu.” Here they ſaid to the Almighty, Depart from us, then he will
chooſe their deligions, and ſay to them. Depart from me. Note, It is the
hell of hell to depart from Chriſt. - -
' [2.]
No, Depart, ye curſed. They that would not come to Chriſt, to in-
herit a bleſfing, muſt depart from him under the burthen of a curſe, that
curſe of the law on every one that breaks it, Gal. 3. 10. As they loved
cuſſing, ſº it shall come unto them. But obſerve, The righteous are cal-
led the Glºſſed of my Father; for their bleſſedneſs is owing purely to the
grace of God and his bleſfing, but the wicked are called only ye curſed,
for their damnation is of themſelves. Hath God ſold them 2 No, they
have ſold themſelves, have laid themſelves under the curfe, Iſa. 50. 1.
[3.] If they muſt depart, and depart with a curſe, may they not go
into ſome place of eaſe and reſt ? Will it not be miſery enough for then
to bewail their loſs : No, there is a puniſhment offenſe as well as loſs;
they muſt depart into fire, into torment as grievous as that of fire is to ||
This fire is the wrath of the eternal God |
the body, and much more.
faſtening upon the guilty ſouls and conſciences of ſinners that have made
themſelves fuel for it. Our God is a conſuming Fire, and finners fallim-
mediately into his hands, Heb. 10. 31. Rom. 2. 8, 9.
[4.]. If into fire, may it not be ſome light or gentle fire 2 No, it is
prepared fire ; it is a torment ordained of old, Iſa. 30. 33.
tion of finners is often ſpoken of as an ačt of the divine power; he is able
to cast into hell. In the veſſels of wrath he makes his power kuown ; it
is a destruction from the preſence of the Lord, and from the glory of his
power. In it ſhall be ſeen what a provoked God can do to make a
provoking creature miferable. -
[5.] If into fire, prepared fire, O let it be but of ſhort continuance,
let them but paſs through fire ; no, the fire of God’s wrath will be an
everlasting fire; a fire, that, faſtening and preying upon immortal ſouls,
can never go out for want of fuel ; and, being kindled and kept burning
by the wrath of an immortal God, can never go out for want of being
blown and ſtirred up ; and, the ſtreams of mercy and grace being for
ever excluded, there is nothing to extinguiſh it. If a drop of water be
denied to cool the tongue, buckets of water will never be granted
to quench this flame. -
[6.] If they muſt be doomed to ſuch a ſtate of endleſs miſery, yet º
may they not have ſome good company there 2 No, none but the Devil
and his angels, their ſworn enemies, that helped to bring them to this
miſery, and will triumph over them in it. They ſerved the Devil while
they lived, and therefore are juſtly fentenced to be where he is, as thoſe
that ſerved Chriſt, are taken to be with him where he is. It is terrible
to lie in a houſe haunted with devils ; what will it be then to be compa-
nions with him for ever ? Obſerve here, First, Chriſt intimates that there
is one that is the prince of the devils, the ring-leader of the rebellion,
and that the reſt are his angels, his meſſengers, by whoſe agency he ſup-
ports his kingdom. Chriſt and his angels will in that day triumph over
the dragon and his, Rev. 12. 7. Secondly, The fire is ſaid to be pre-
pared, not primarily for the wicked, as the kingdom is prepared for the
righteous; but it was originally intended for the Devil and his angels.
If finners make themſelves aſſociates with Satan by indulging their luſts,
they may thank themſelves if they become ſharers in that miſery which
was prepared for him and his aſſociates. Calvin notes, upon this, that
therefore the torment of the damned is ſaid to be prepared for the Devil
and his angels, to cut off all hope of eſcaping it ; the Devil and his angels
are already made priſoners in that pit, and can worms of the earth think
to eſcape 2 - -
(2.) The reaſon of this ſentence aſſigned.
juſt, and he will be juſtified in them. He is Judge him
the heavens shall declare his righteouſneſs.
Now, [1..] All that is charged upon them, on which the fentence is
God’s º. are all
grounded, is, omiſſion ; as, before, the ſervant was condemned, not for |
waſting his talent, but for burying it; ſo here, he doth not ſay, “I was
hungry and thirſty, for you took my meat and drink from me ; I was a
flranger, for you baniſhed me; naked, for you ſtripped me; in priſon, for
you laid me there :” but, “When I was in theſe diſtreſſes, you were ſo
ſelfiſh, ſo taken up with your own eaſe and pleaſure, made ſo much of
your labour, and were ſo loath to part with your money, that you did
not miniſter as you might have done to my relief and ſuccour. You
were like thoſe epicures that were at eaſe in Zion, and were not grieved
jor the affliction of Joſeph,” Amos 6.4.6. Note, Omiſſions are the
ruin of thouſands. ' . * *
WoL. IV. No. 78.
- If they muſt depart, and depart from Chriſt, might not they be
diſmiſſed with a bleſſing, with one kind and compaſſionate word at leaſt 2.
[2] It is the omiſion of works of charity to the poor. They aré
not ſentenced for omitting their ſacrifices and burnt-offerings, (they
| abounded in theſe, Pſ. 50.8.) but for omitting the weightfer matters of
| the law, judgment, mercy, and faith. The Ammonites and Moabites
were excluded the ſam&tuary, becauſe they met not ſrael with bread and
| water, Deut. 23. 3, 4. Note, Uncharitableneſs to the poor is a damning
| fin. If we will not be brought to works of charity by the hope of re-
ward, let us be influenced by fear of puniſhment; for they shall have
|judgment without mercy, that have shewed no mercy. Obſerve, He doth
| not ſay, “I was ſick, and you did not cure me; in priſon, and you did
| not releaſe me ;” (perhaps that was more than they could do;) but,
| “You wifted me not, which you might have done.” Note, Sinners
The damna- |
;
|
elf, and therefore ||
will be condemned, at the great day, for the omiſfion of that good
which it was in the power of their hand to do. But if the doom of the
uncharitable be ſo dreadful, how much more intolerable will the doom
of the cruel be, the doom of perſecutors | Now this reaſon of the ſen-
tence 1s, - - -- * *
First, Objećted againſt by the priſoners; (v. 44.) Lord, when ſhºw we
thee an hungered, or athirst P Condemned ſinners, though they have no
plea that will bear them out, will yet in vain offer at excuſes. Now, I.
The manner of their pleading beſpeaks their preſent precipitation. They
| cut it ſhort, as men in haſte; When ſaw we thee hungry, or thirsty, or
naked * They care not to repeat the charge, as conſcious to themſelves
of their own guilt, and unable to bear the terrors of the judgment. Nor
will they have time allowed them to infiſt upon ſuch frivolous pleas;
for it is all (as we ſay) but “trifling with the court.” 2. The matter
of their plea beſpeaks their former inconfideration of that which they
might have known, but would not till now that it was too late. . They
that had flighted and perſecuted poor chriſtians, would not own that
they had ſlighted and perſecuted Chriſt : no, they never intended any
affront to him, nor expected that ſo great a matter would have been made
of it. They imagined it was only a company of poor, weak, filly, and
contemptible people, who made more ado than needed about religion,
that they put thoſe ſlights upon; but they who do ſo, will be made to
know, either in the day of their converſion, as Paul, or of their condem-
nation, as theſe here, that it was Jeſus whom they perſecuted. And, if
they ſay, Behold, we know it not ; doth not he that pondereth the heart,
- conſider it 2 Prov. 24. 11, 12. -
Secondly, Juſtified by the Judge, who will convince all the ungodly of
the hard ſpeeches ſpoken againſt him in thoſe that are his, Jude 15. He
goes by this rule; (v. 45.) In as much as ye did it not to one of the least
of theſe, ye did it not to me. Note, What is done againſt the faithful
diſciples and followers of Chriſt, even the leaſt of them, he takes as done
againſt himſelf. He is reproached and perſecuted in them, for they are
reproached and perſecuted for his ſake, and in all their afflictions he is
afflicted. He that touches them, touches him in a part no leſs tender
than the apple of his eye.
Lastly, Here is the execution of both theſe ſentences, v. 46. Execu-
tion is the life of the law, and Chriſt will take care that that be done ac-
cording to the ſentence. - -
l. The wicked,ſhall go away into everlasting punishment. Sentence
will then be executed ſpeedily, and no reprieve granted, nor any time
allowed to move in arreſt of judgment. The execution of the wicked is
firſt mentioned; for firſt the tares are gathered and burned. Note, (I.)
The puniſhment of the wicked in the future ſtate will be an everlaſting
puniſhment, for the ſtate is an unalterable ſtate. It can neither be
thought that finners ſhould change their own natures, nor that God
ſhould give his grace to change them, when in this world the day of
grace was miſpent, the Spirit of grace reſiſted, and the means of grace
abuſed and baffled. (2.) The wicked ſhall be made to go away into
that puniſhment ; not that they will go voluntarily, no, they are driven
from light into darkneſs; but it beſpeaks an irreſiſtible convićtion of
guilt, and a final deſpair of mercy.
2. The righteous shall go away into life eternal; that is, they ſhall in-
herit the kingdom, v. 34. Note, (1.) Heaven is life, it is all happineſs.
The life of the ſoul reſults from its union with God by the meditation
of Jeſus. Chriſt, as that of the body from its union with the ſoul by the
animal ſpirits. The heavenly life conſiſts in the viſion and fruition of
God, in a perfeót conformity to him, and an immediate uninterrupted
communion with him. (2.) It is eternal life. There is no death to
put a period to the life itſelf, nor old age to put a period to the comfort
of it, or any ſorrow to imbitter it. Thus life and death, good and evil,
the bleſfing and the curſe, are ſet before us, that we may chooſe our way;
and ſo ſhall our end be. Even ºheathen had ſome notion of theſe
- 3. M.
ST, MATTHEW, XXVI.
different ſtates of good and bad in the other world. Cicero in his
Tºſculan Questions, lib, I, brings in Socrates thus ſpeaking, Dua, ſunt
via, dupliceſłue cutſus e corpore exeuntium : nam qui se vitiis humanis con-
taminarunt, & libidinibus se tradiderunt, iis devium quoddam iterest, ſeclu-
Jim & conſºlio deorum ; qui autem se integroſs castosque servarunt, quibuſ. |
quefuerit minima cum corporibus contagio, ſuntºue in corporibus humanis
vitam imitati deorum, iis ad illos a quibus ſint profecti facile patet reditus
—Two paths open before thoſe who depart out of the body. Such as have
contaminated themſelves with human vices, and yielded to their lusts, occupy
4 path that conducts them far from the aſſembly and council of the gods,
but the upright and chaste, ſuch as have been least deftled by ihe flesh, and
have imitated, while in the body, the gods, thºſºftnd it eqſ) to return to the
Jublime beings from whom they came.
CHAP. XXVI.
The narrative of the death and ſufferings of Chriſ? is more particularly
and fully recorded by all the four evangeliſts than any other part of his
hiſtory; for what ſhould we determine, and deſire to know, but Chriſt,
and him crucified ?. And this chapter begins that memorable narrative.
The year of the redeemed was now come, the Jèventy weeks determined
were now accomplished, when tranſgreſſion must be finiſhed, reconcilia-
tion made, and an everlaſting righteouſneſs brought in, by the cutting
off of the Meſſiah the Prince, Dan. 9. 24, 26. That awful ſcene is here
introduced, to be read with reverence and holy fear. In this chapter,
we have, I. The preliminaries, or prefaces, to Chriſt's ſufferings. 1. The
previous notice given by him of it io his diſtiples, v. 1, 2, 2. The ruler's
conſpiracy againſt him, v. 3...5. 3. The anointing of his head at a
Jºpper in Bethany, v. 6...13. 4. Judas’ bargain with the priests to
&etray him, v. 14...]6. 5. Christ's eating the paſſover with his diſti-
ples, v. 17.25. 6. His instituting the Lord’s ſupper, and his diſcourſe
with his diſciples after it, v. 26.35. II. His entrance upon them, and
Jºme ºf the particulars of them. 1. His agony in the garden, v. 36.46.
2. The ſeizing of him by the ºfficers, with Judas’ help, v. 47.56. 3.
His arraignment before the chief priest, and his condemnation in his
court, v. 57.68. 4. Peter’s denying him, v. 69.75.
1. Aº it came to paſs, when Jeſus had finiſhed all
... + A theſe ſayings, he ſaid unto his diſciples, 2. Ye
know that after two days is the feaſt of the paſſover, and
the Son of man is betrayed to be crucified. 3. Then aſ:
ſembled together the chief prieſts, and the ſcribes, and the
elders of the pepple, unto the palace of the high prieſt,
who was called Caiaphas, 4. And conſulted that they
might take Jeſus by ſubtlety, and kill him. 5. But they
ſaid, Not on the feaſt-day, leſt there be an uproar among
the people. * *
Here is, 1. The notice Chriſt gave his diſciples of the near approach
of his ſufferings, v. 1, 2, . While his enemies were preparing trouble for
him, he was preparing himſelf and his followers for it. He had often
told them of his ſufferings at a diſtance, now he ſpeaks of them as at the
door ; after two days. Note, After many former notices of trouble we
ſtill have need of freſh ones. g - -
Obſerve, . g -
(1.) The time when he gave this alarm; when he had finished all
thºſe ſºyings. [1..] Not till he had finiſhed all he had to ſay. Note,
Chriſt’s witneſſes die not till they have finiſhed their teſtimony. when
Chriſt had gone through his undertaking as a Prophet, he entered upon
the execution of his office as a Prieſt... [2.] After he had finiſhed theſe
fayings, which go immediately before ; he had bid his diſciples expect
ſad times, bonds and afflićtions, and then tells them, The Son of man is
betrayed; to intimate that they ſhould fare no worſe than he ſhould, and
that his ſufferings ſhould take the ſting out of their’s. Note, Thoughts
of a ſuffering Chriſt are great ſupports to a ſuffering chriſtian, ſuffering
with him and for him.
(2.) The thing itſelf he gave them notice of ; The Son of man is be-
trayed. The thing was not only ſo ſure, but ſo near, that it was as
good as done. Note, It is good to make ſufferings that are yet to come,
as preſent to us. He is betrayed, for Judas was then contriving and de-
ſigning to betray him.
2. The plot of the chief prieſts, and ſcribes, and elders of the people,
| Mary Magdalene.
*
Chriſt anointed at Bethany.
againſt the life of our Lord Jeſus, v. 3...5. Many conſultations had been
held againſt the life of Chriſt; but this plot was laid deeper than any
yet, for the grandees were all engaged in it. The chief prieſts, who pre-
fided in eccleſiaſtical affairs; the elders, who were judges in civil mat-
ters; and the ſcribes, who, as doćtors of the law, were dire&tors to both
—theſe compoſed the ſanhedrim, or great council that governed the na-
tion, and theſe were confederate againſt Chriſt.
Obſerve, (1.) The
place where they met; in the palace of the High-Priest, who was the
centre of their unity in this wicked projećt. ſº The plot itſelf; to
take Jeſus by ſubtlety, and kill him ; nothing leſs than his blood, his life-
blood, would ſerve their turn. So cruel and bloody have been the de-
figns of Chriſt’s and his church’s enemies. (3.) The policy of the plot.
ters; Not on the feast-day. Why not Was it in regard to the holineſs
of the time, or becauſe they would not be diſturbed in the religious ſer-
vices of the day Nö, but lest there should be an uproar among the people.
They knew Chriſt had a great intereſt in the common people, of whom
there was a great concourſe on the feaſt-day, and they would be in dan-
ger of taking up arms againſt their rulers, if they ſhould offer to lay
violent hands on Chriſt, whom all held for a Prophet. They were awed,
not by the fear of God, but by the fear of the people; all their concern
was for their own ſafety, not God’s honour. They would have it dome
at the feaſt ; for it was a tradition of the Jews, that malefactors ſhould
be put to death at one of the three feaſts, eſpecially rebels and impoſtors,
that all Iſrael might ſee and fear; but not on the /eaſt-day.
6. Now when Jeſus was in Bethany, in the houſe of
Simon the leper, 7. There came unto him a woman
having an alabaſter-box of very precious ointment, and
poured it on his head, as he ſat at meat. 8. But
when his diſciples ſaw it, they had indignation, ſaying,
To what purpoſe is this waſte § 9. For this ointment
might have been ſold for much, and given to the poor.
10. When Jeſus underſtood it, he ſaid unto them, Why
trouble ye the woman : For ſhe hath wrought a good
work upon me. 11. For ye have the poor always with
you, but me ye have not always. 12. For in that ſhe
hath poured this ointment on my body, ſhe did it for my
burial. 13. Verily I ſay unto you, Whereſoever this goſ.
pel ſhall be preached in the whole world, there ſhall alſo
this that this woman hath done, be told for a memorial
of her.
In this paſſage of ſtory, we have, -
I. The fingular kindneſs of a good woman to our Lord Jeſus in anoint-
ing his head, v. 6, 7. It was in Bethany, a village hard by Jeruſalem,
and in the houſe of Simon the leper. Probably, he was one who had been
miraculouſly cleanſed from his leproſy by our Lord Jeſus, and he would
expreſs his gratitude to Chriſt by entertaining him ; nor did Chriſt diſ.
dain to converſe with him, to come in to him, and ſup with him. Though
he was cleanſed, yet he was called Simon the leper. Thoſe who are
guilty of ſcandalous fins, will find that, though the fin be pardoned, the
reproach will cleave to them, and will hardly be wiped away. The
woman that did this, is ſuppoſed to have been Mary, the fiftcy of Martha
and Lazarus. And Dr. Lightfoot thinks it was the ſame that was called
She had a bow of ointment very precious, which ſhe
poured upon the head of Chriſt as he ſat at meat. This, among us,
would be a ſtrange ſort of compliment. But it was then accounted the
| higheſt piece of reſpect; for the ſmell was very grateful, and the ointment
itſelf refreſhing to the head. David had his head anointed, Pſ. 23. 5.
Luke 7. 46. Now this may be looked upon, .
1. As an ačt of faith in our Lord Jeſus, the Chriſt, the Meſfiah, the
Anointed. To fignify that ſhe believed in him as God’s Anointed,
whom he had ſet King, ſhe anointed him, and made him her King.
They ſhall appoint themſelves one Head, Hoſ. 1. 11. This is kiſſing the
Son. t
2. As an act of love and reſpect to him. Some think that this was
ſhe who loved much at firſt, and waſhed Chriſt’s feet with her tears ;
(Luke 7. 47.) and that ſhe had not left her firſt love, but was now as
affectionate in the devotions of a grown chriſtian as ſhe was in thoſe of a
younger beginner. Note, Where there is true love in the heart to Jeſus
Chriſt, nothing will be thought too good, no, nor good enough, to beſtow -
| upon him.
ST MATTHEw, XXVI.
The Treachery of Judas foretold.
II. The offenee which the diſciples took at this. They had indigna-
tion, (v. 8, 9.), were vexed to ſee this ointment thus ſpent, which they
thought might have been better beſtowed. .
1. See how they expreſſed their offence at it.
purpoſe is this waſte 2 Now this beſpeaks,
(l:) Want of tenderneſs toward this good woman, in interpreting her
over-kindneſs (ſuppoſe it was ſo), to be waſtefulneſs. Charity teaches
us to put the beſt conſtruction upon every thing that it will bear, eſpe-
They faid, To what
doing a good thing ; though we may think them not altogether ſo diſ-
creet in it as they might be. It is true, there may be over-doing in well- |
doing ; but thence we muſt learn to be cautious ourſelves, leſt we run
into extremes, but not to be cenſorious of others; becauſe that which
we may impute to the want of prudence, God may accept as an inſtance |
of abundant love. We muſt not ſay, Thoſe do too much in religion,
that do more than we do, but rather aim to do as much as they.
(2.) Want of reſpect to their Maſter. The beſt we can make of it,
is, that they knew their Maſter was perfeótly dead to all the delights of
ſenſe ; he that was ſo much grieved for the affliction of Joſeph, cared not
for being anointed with the chief ointments, Amos 6. 6. And therefore
they thought ſuch pleaſures ill beſtowed upon one who took ſo little
pleaſure in them. But ſuppoſing that, it did not become them to call it
waste, when they perceived that he admitted and accepted it as a token
of his friend’s love. Note, We muſt take heed of thinking any thing
waſte, which is beſtowed upon the Lord Jeſus, either by others or by
ourſelves. We muſt not think that time waſte, that is ſpent in the
ſervice of Chriſt, or that money waſte, which is laid out in any work of
piety ; for, though it ſeem to be caſt upon the waters, to be thrown
#. the river, we ſhall find it again, to advantage, after many days,
ccl. 1 1. l. - \ -
2. See how they excuſed their offence at it, and what pretence they
made for it; This ointment might have been ſold for much, and given to the
poor. Note, It is no new thing for bad affections to ſhelter themſelves
under ſpecious covers; for people to ſhift off works of piety under colour
of works of charity. -
III. The reproof Chriſt gave to his diſciples for the offence at this
good woman ; (v. 10, 11.) Why trouble ye the woman 2 Note, It is a
great trouble to good people to have their good works cenſured and miſ-
•onſtrued ; and it is a thing that Jeſus Chriſt takes very ill. He here
took part with a good, honeſt, zealous, well-meaning woman, againſt all
his diſciples, though they ſeemed to have ſo much reaſon on their fide;
fo heartily does he eſpouſe the cauſe of the offended little ones, ch.
18. 1 O. - -
Obſerve his reaſon ; rou have the poor always with you. Note,
conſtant, and which we muſt give conſtant attendance to the improve-
ment of Bibles we have always with us, ſabbaths always with us, and
fo the poor we have always with us. Note, Thoſe who have a heart to do
good, never need to complain for want of opportunity. The poor never
ceaſed even out of the land of Iſrael, Deut. 15. 11. We cannot but ſee
forme in this world, who call for our charitable aſſiſtance, who are as
God’s receivers, ſome poor members of Chriſt, to whom he will have
kindneſs ſhewn as to himſelf. - -
2. There are other opportunities of doing and getting good, which
come but ſeldom, which are ſhort and uncertain, and require more pecu-
liar diligence in the improvement of them, and which ought to be pre-
ferred before the other; “ Me ge have not always, therefore uſe me
while ye have me.” Note, (1.) Chriſt’s conſtant bodily preſence was
not to be expected here in this world; it was expedient that he ſhould
go away : his real preſence in the euchariſt is a fond and groundleſs con-
ceit, and contradićts what he here ſaid, Me ye have not always. (2.)
Sometimes ſpecial works of piety and devotion ſhould take place of com-
mon works of charity. The poor muſt not rob Chriſt; we muſt do
good to all, but eſpecially to the houſehold of faith. -
IV. Chriſt’s approbation and commendation of the kindneſs of this
good woman. The more his ſervants and their ſervices are cavilled at
by men, the more he manifeſts his acceptance of them. He calls it a
good work, (v. 10.) and ſays more in praiſe of it than could have been
imagined; particularly, - &
1. That the meaning of it was myſtical ; (v. 12.) She did it for ºny
burial. (1.) Some think that ſhe intended it ſo, and that the women
better underſtood Chriſt’s frequent predićtions of his death and ſufferings
than the apoſtles did; for which they were recompenſed with the houour
of being the firſt witneſſes of his reſurrection. (2.) However, Chriſt {
goſpel-glad-tidings, becauſe he died for us.
interpreted it ſo ; and he is always willing to make the beſt, to make the
moſt, of his people’s well-meant words and actions, ºſhis was as it were
the embalming of his body ; becauſe the doing of that after his death
| would be prevented by his reſurreótion, it was therefore done before :
for it was fit that it ſhould be done ſome time, to ſhew that he was ſtill
the Meſſiah, even when he ſeemed to be triumphed over by death. The
diſciples thought the ointment waſted, which was poured upon his head.
º | “But,” ſaith he, “if ſo much ointment were poured upon a dead body,
cially upon the words and ačtions of thoſe that are zealouſly affected in
according to the cuſtom of your country, you would not grudge it, or
think it waſte. Now this is, in effect, ſo ; the body, ſhe anoints is as
good as dead, and her kindneſs is very ſeaſonable for that purpoſe;
therefore rather than call it waſte, put it upon that ſcore.” -
2. That the memorial of it ſhould be honourable; (v. 13.) This shall.
be held for a memorial. This ačt of faith and love was ſo remarkable,
that the preachers of Chriſt crucified, and the inſpired writers of the
hiſtory of his paſſion, could not chooſe but take notice of this paſſage,
proclaim the notice of it, and perpetuate the memorial of it. And being
once enrolled in theſe records, it was graven as with an iron pen and lead
in the rock for ever, and could not poſſibly be forgotten. None of all
the trumpets of fame ſound ſo loud and ſo long as the everlaſting goſpel.
Note, (1.) The ſtory of the death of Chriſt, though a tragical one, is
(2.) The goſpel was to be
preached in the whole world ; not in Judea only, but in every nation, to
every creature. Let the diſciples take notice of this, for their encourage-
ment, that their ſound ſhould go to the ends of the earth. (3.) Though
the honour of Chriſt is principally defigned in the goſpel, yet the honour
of his ſaints and ſervants is not altogether overlooked. The memorial
of this woman was to be preſerved, not by dedicating a church to her,
or keeping an annual feaſt in honour of her, or preſerving a piece of her
| broken box for a ſacred relic ; but by mentioning her faith and piety in
preaching of the goſpel, for example to others, Heb. 6. 12. Hereby
honour redounds to Chriſt himſelf, who in this world, as well as
in that to come, will be glorifted in his ſaints, and admired in all them:
that believe. - - - -
14. Then one of the twelve, called Judas Iſcariot, went
unto the chief prieſts, 15. And ſaid unto them, What will
ye give me, and I will deliver him unto you? And they
covenanted with him for thirty pieces of ſilver. 16. And
from that time he ſought opportunity to betray him.
Immediately after an inſtance of the greateſt kindneſs done to Chriſt,
| follows an inſtance of the greateſt unkindneſs; ſuch mixture is there of
1. There are ſome opportunities of doing and getting good, which are
good and bad among the followers of Chriſt; he hath ſome faithful
friends and ſome falſe and feigned ones. What could be more baſe than
this agreement which Judas here made with the chief prieſts, to betray
Chriſt to them :
I. The traitor was Judas Iſcariot ; he is ſaid to be one of the twelve,
as an aggravation of his villany. When the number of the diſciples was
multiplied, (A&ts 6. 1.) no marvel if there were ſome among them that
were a ſhame and trouble to them; but when there were but twelve, and
one of them was a devil, ſurely we muſt never expect any ſociety per-
fe&tly pure on this fide heaven. The twelve were Chriſt's choſen friends, -
that had the privilege of his ſpecial favour; they were his conſtant fol-
lowers, that had the benefit of his moſt intimate converſe, that upon
all accounts had reaſon to love him and be true to him ; and yet one of
them betrayed him. Note, No bonds of duty or gratitude will hold
thoſe that have a devil, Mark 5. 3, 4. . .
II. Here is the proffer which he made to the chief prieſts ; he went.
to them, and ſaid, What will ye give me 2 v. 15. They did not ſend for
him, nor make the propoſal to him ; they could not have thought that
one of Chriſt’s own diſciples ſhould be falſe to him. Note, There are
thoſe, even among Chriſt’s followers, that are worſe than any one can
imagine them to be, and want nothing but opportunity to ſhew it.
Obſerve, 1. What Judas promiſed ; “I will deliver him unto you; I
will let you know where he is, and undertake to bring you to him, at
ſuch a convenient time and place that you may ſeize him without noiſe,
or danger of an uproar.” In their conſpiracy againſt Chriſt, this was
it they were at a loſs about, v. 4, 5. They durſt not meddle with him
in public, and knew not where to find him in private. Here the matter
reſted, and the difficulty was inſuperable, till Judas came, and offered
them his ſervice. Note, Thoſe that give up themſelves to be led by the
Devil, find him readier than they imagine to help them at a dead-lift, as
ſake. -
: *-
is prieſts. Though the rulers by their power and in-
tëreſt, could kill hiº when they had him in their hands, yet none but a
diſciple could betray him. Note, The greater profeſfion men make of
religion, and the more they are employed in the ſtudy and ſervice of it,
the greater opportunity they have of doing miſchief, if their hearts be
not right with God. ff Judas had not been an apoſtle, he could not |
have been a traitor: if men had not |
- - - - - - known the way of righteouſneſs,
they could not have abuſed it. . . . . . . . . . ||
#will deliver him unto you. He did not offer himſelf, nor did they ||
tamper with him, to be a witneſs againſt Chriſt, though they wanted
evidence, v. 59. And if there had been anything to be alleged againſt
him, which had but the colour of proof that he was an impoſtor, Judas
was the likelieſt perſon to have atteſted it; but this is an evidence of the
innocency of our Lord Jeſus, that his own diſciple, who knew ſo well
his doćtrine and manner of his life, and was falſe to him, could not charge
him with with any thing criminal, though it would have ſerved to juſ-
tify his treachery. •
2. What he aſked in confideration of this undertaking; What will ye
give mé 2 This was the only thing that made Judas º
he hoped to get money by it : his Maſter had not given
vocation, though he knew from the firſt that he had a devil : yet, for
aught that appears, he ſhewed the ſame kindneſs to him that he did to
the reſt, and put no mark of diſgrace upon him that might º
him; he had placed him in a poſt that pleaſed him, had made him purſe-
bearer, and though he liad embezzled the common ſtock; for he is called
a thief, (John 12. 6.) yet we do not find he was in any danger of being
called to account for it; nor does it appear that he had any ſuſpicion
that the goſpel was a cheat; no, it was not the hatred of his Maſter,
nor any quarrel with him, but purely the love of the money; that, and
nothing elſe, made Judas a traitor. . . .
What will ye give me 3 Why, what did he want Neither bread to
eat, nor raiment to put on ; neither neceſſaries nor conveniences. Was
not he welcome, wherever his Maſter was 2 Did he not fare as he fared 2
Had he not been but juſt now nobly entertained at a ſupper in Bethany,
in the houſe of Simon the leper, and a little before at another, where no
leſs a perſon than Martha herſelf waited at table And yet this covet-
ous wretch could not be content, but comes baſely cringing to the
prieſts with, What will ye give me * Note, It is not the lack of money,
but the love of money, that is the root of all evil, and particularly of
apoſtaſy from Chriſt; witneſs Demas, 2 Tim. 4. 10. Satan tempted
our Saviour with this bait, All this will I give thee; (ch. 4. 9.) but
Judas offered himſelf to be tempted with it ; he aſks, IWhat will ye give
me 2 As if his maſter was a commodity that ſtuck on his hands.
III. Here is the bargain which the chief prieſts made with him; they
covenanted with him for thirty pieces of ſilver; thirty ſhekels, which in
our money is about three pounds eight ſhillings, ſo ſome ; three pounds
fifteen ſhillings, ſo others. It ſhould ſeemi, Judas referred himſelf to
them, and was willing to take what they were willing to give; he
catches at the firſt offer, left the next ſhould be worſe. Judas had not
been wont to trade high, and therefore a little money went a great way |
with him. By the law, (Exod. 21. 32.) thirty pieces of filver was the
price of a ſlave—a goodly price at which Chriſt was valued Zech.
fl. 13. No wonder that Zion’s ſons, though comparable to fine gold,
are eſteemed as earthen pitchers, when Zion's King himſelf was thus un-
dervalued. They covenanted with him ; ; nazy—appenderunt—they paid
it down ; ſo ſome ; gave him his wages in hand; to ſecure him and to
encourage him. . .*
IV. Here is the induſtry of Judas, in purſuance of his bargain ;
(v. 16.) he ſought opportunity to betray him, his head was ſtill working
to find out how he might do it effectually. Note, 1. It is a very wicked
thing to ſeek opportunity to fin, and to deviſe miſchief ? for it argues
the heart fully ſet in men to do evil, and a malice prepenſe. 2. Thoſe
that are in, think they muſt on, though the matter be ever ſo bad. After
he had made that wicked bargain, he had time to repent, and to revoke
it ; but now by his covenant the Devil has one hank more upon him
than he had, and tells him that he muſt be true to his word, though
ever ſo falſe to his Maſter, as Herod muſt behead John for his oath’s
17. Now the firſt day of the feaſt of unleavened bread,
the diſciples came to Jeſus, ſaying unto him, Where wilt
thou that we prepare for thee to eat the paſſover ? 18.
ST. MATTHEw, XXVI.
him, The Maſter faith, My time is at hand, I will keep
his Maſter ;
im any pro- ||
The Treachery of Judas foretold.
the paſſover at thy houſe with my diſciples. 19. And the
| diſciples did as Jeſus had appointed them, and they made
|ready the paſſover.
* 2O. Now when the even was come,
he fat down with the twelve. 21. And as they did eat,
he ſaid, Verily I ſay unto you, that one of you ſhall betray
me. 22. And they were exceeding ſorrowful, and began
every one of them to ſay unto hin, Lord, is it I? 23.
And he anſwered and ſaid, He that dippeth his hand with
| me in the diſh, the ſame ſhall betray me. 24. The Son of
man goeth as it is written of him : but woe unto that man
by whom the Son of man is betrayed: it had been good
for that man if he had not been born. 25. Then Judas
which betrayed him, anſwered and ſaid, Maſter, is it I?
He ſaid unto him, Thou haft ſaid. w
We have here an account of Chriſt’s keeping the paſſover. Being
made under the law, he ſubmitted to all the ordinances of it, and to this
among the reſt; it was kept in remembrance of Iſrael’s deliverance Out:
of Egypt, the birth-day of that people; it was a tradition of the Jews,
that in the days of the Meſfiah they ſhould be redeemed on the very day
of their coming out of Egypt ; and it was exačtly fulfilled, for Chriſt
died the day after the paſſover, in which day they began their march. .
I. The time when Chriſt ate the paſſover, was the uſual time ap-
pointed by God, and obſerved by the Jews; (v. 17.) the first day of the
Jeast of unleavened bread, which that year happened on the fifth day of
the week, which is our Thurſday. Some have advanced a ſuggeſtion,
that our Lord Jeſus celebrated the paſſover at this time of day ſooner.
than other people did ; but the learned Dr. Whitby has largely diſ-
proved it. - . . . • * * * * .
II. The place where, was particularly appointed by himſelf to the
diſciples, upon their inquiry;. (v. 17.) they aſked, Where wilt thou that
we prepare the paſſover ? Perhaps Judas was one of thoſe that aſked this
queſtion, (where he would eat the paſſover,) that he might know the
better how to lay his train ; but the reſt of the diſciples aſked it as uſual,
that they might do their duty. . . -
1. They took it for granted that their Maſter would eat the paſſover,
though he was at this time perſecuted by the chief prieſts, and his life.
fought ; they knew that he would not be put by his duty, either by
frightenings without or fears within. Thoſe do not follow Chriſt's ex-
ample, who make it an excuſe for their not attending on the Lord's ſup-
per, our goſpel-paſſover, that they have many troubles and many enemies,
are full of care and fear ; for, if ſo, they have the more need of that or.
dinance, to help to filence their fears, and comfort them under their
troubles, to help them in forgiving their enemies, and caſting all their
cares on God.
2. They knew very well that there muſt be preparation made for it,
and that it was their buſineſs, as his ſervants, to make preparation ;
Where will thou that we prepare * Note, Before ſolemn ordinances there
muſt be ſolemn preparation. * -
3. They knew that he had-ho houſe of his own wherein to eat the
paſſover ; in this, as in other things, for our ſakes he became poor. Among
all Zion's palaces there was none for Zion's King ; but his kingdom
was not of this world. See John 1. 11. -
4. They would not pitch upon a place without direétion from him,
and from him they had direction ; he ſent them to ſuch a man, (v. 18.)
who probably was a friend and follower of his, and to his houſe he in-
vited himſelf and his diſciples. - - -
(J.) Tell him, My time is at hand; he means the time of his death,
elſewhere called his hour ; (John 8. 20.-13. 1.) the time, the hour,
fixed in the counſel of God, which his heart was upon, and which he had
ſo often ſpoken of. He knew when it was at hand, and was buſy ac-
cordingly; we know not our time, (Eccl. 9. 12.) and therefore muſt
never be off our watch ; our time is always ready, (John 7. 6.) and
therefore we muſt be always ready. Obſerve, Becauſe his time was at
hand, he would keep the paſſover. Note, The confideration of the near
approach of death ſhould quicken us to a diligent improvement of all
our opportunities for our fouls. Is our time at hand, and an eternity
juſt before us 2 Let us then keep the feast with the unleavened bread oſſin-
cerity º Obſerve, when our Lord Jeſus invited himſelf to this good
And he ſaid, Go into the city to ſuch a man, and ſay unto
man’s houſe, he ſent him this intelligence, that his time was at hand.


st. MATTHEw, XXVI.
Inſtitution of the Lord's Supper.
Note, Chriſt's ſecret is with them that entertain him in their hearts.
Compare John 14. 21, with Rev. 3, 20. *.
(2.) Tell him, I will keep the paſſover at thy houſe. This was an in-
itance of his authority, as the Maſter, which, it is likely, this man ac-
knowledged ; he did not beg, but command, the uſe of his houſe for this
purpoſe. Thus, when Chriſt by his Spirit comes into the heart, he de-
mands admiſſion, as one whoſe own the heart is, and cannot be denied ;
and he gains admiſſion, as one who has all power in the heart, and can-
not be refifted ; if he faith, “I will keep a feaſt in ſuch a ſoul,” he
will do it; for he works and none can hinder; his people ſhall be will-
ing, for he makes them ſo. I will keep the paſſover with my diſciples.
Note, Wherever Chriſt is welcome, he expects that his diſciples ſhould
be welcome too. When we take God for our God, we take his people
for our people. . . . - - . . . . . . . . . . . . . . .
, III. The preparation was made by the diſciples; (v. 19.) They did
as Jeſus had appointed. Note, Thoſe who would have Chriſt’s preſence
with them in the goſpel-paſſover, muſt ſtrićtly obſerve his inſtructions,
and do as he dire&ts; They made ready the paſſover : they got the lamb
killed in the court of the temple, got it roaſted, the bitter herbs pro-
vided, bread and wine, the cloth laid, and every thing ſet in readineſs
for ſuch a ſacred ſolemn feaſt. . . . . . .
IV. They ate the paſſover according to the law ; (v. 20.) He ſit
down, in the uſual table-geſture, not lying on one fide, for it was not
eaſy to eat, nor poſſible to drink, in that poſture, but fitting upright,
though perhaps fitting low. It is the ſame word that is uſed for his poſ-
ture at other meals, ch. 9, 10. Luke 7. 37. ch. 26. 7. It was only
the firſt paſſover in Egypt, as moſt think, that was eaten with their loins
girded, shoes on their feet, and ſtaff in their hand, though all that might
be in a fitting poſture. His fitting down, denotes the compoſedneſs of
his mind, when he addreſſed himſelf to this ſolemnity; He ſat down with
the twelve, Judas not accepted. By the law, they were to take a lamb
..for a houſehold, (Exod. 12. 3, 4.) which were to be not leſs than ten,
nor more than twenty ; Chriſt’s diſciples were his houſehold. ... Note,
They whom God has charged with families, muſt have their houſes with
them in ſerving the Lord. . . . . . . . . . . .
V. We have here Chriſt’s diſcourſe with his diſciples at the paſſover-
fupper. The uſual ſubječt of diſcourſe at that ordinance, was, the de-
liverance of Iſrael out of Egypt ; (Exod. 12. 26, 27.) but the great
JPaſſover is now ready to be offered, and the diſcourſe of that ſwallows
up all talk of the other, Jer. 16. 14, 15. Here is, ---
1. The general notice Chriſt gives his diſciples of the treachery that
ſhould be among them; (v. 21.) One of you shall betray me. Obſerve,
(1.) Chriſt knew it. We know not what troubles will befall us, nor
whence they will ariſe ; but Chriſt knew all his, which, as it proves his
omniſcience, ſo it magnifies his love, that he knew all things that ſhould
befall him, and yet did not draw back. He foreſaw the treachery and
baſeneſs of a diſciple of his own, and he went on ; took care of thoſe
that were given him, though he knew there was a Judas among them ;
would pay the price of our redemption, though he foreſaw ſome would
deny the Lord that bought them; and ſhed his blood, though he knew it
would be trodden under foot as an unholy thing. (2.) When there was
occaſion, he let thoſe about him know it. He had often told them that
the Son of man ſhould be betrayed; now he tells them that one of them
fhould do it, that, when they ſaw it, they might not only be the leſs ſur-
priſed, but have their faith in him confirmed, John F3. 19.—14, 29.
2. The diſciples’ feelings on this occaſion, v. 22. How did they
take it 2 - . -
, (1.) They were exceeding ſºrrowful. [1..] It troubled them much to
hear that their Maſter ſhould be betrayed. When Peter was firſt told
of it, he ſaid, Be it far from thee; and therefore it muſt needs be a great
trouble to him and the reſt of them, to hear that it was very near to
him. [2.] It troubled them more to hear that one of them ſhould do
it. It would be a reproach to the fraternity, for an apoſtle to prove a
traitor, and this grieved them ; gracious ſouls grieve for the fins of
others, eſpecially of thoſe that have made a more than ordinary profeſ.
fion of religion, 2. Cor. 11. 29. [3.] It troubled them moſt of all, that
they were left at uncertainty which of them it was, and each of them
was afraid for himſelf, left, as Hazael ſpeaks, (2 Kings. 8.13.), he was
the dog that ſhould do this great thing. Thoſe that know the ſtrength
and ſubtlety of the tempter, and their own weakneſs and folly, cannot
but be in pain for themſelves, when they hear that the love of many will ||. - :
. . . | We have here the inſtitution of the great goſpel-ordinance of the
| Lord’s ſupper which was received of the Lord.
[...].]. They were not apt to ſuſpect Judas; though he was a thieſ, yet,
waa’ cold. -
(2.) They began every one of them to ſay, Lord, is it I 2
Vol. IV. No. 78... .
it ſeems, he had carried it ſo plauſibly, that thoſe who were intimate
with him, were not jealous of him; Home 6f them ſo much as looked
upon him, much leſs, ſaid, Lord, is it Judas 2 Note, It is poſſible for a
hypocrite to go through the world, not only undiſcovered, but unſuſ-
pećted; Iike bad money ſo ingeniouſly counterfeited that nobody queſ-
tions,it. . . . . . . . . . . . . . . . . . . . . . . • * ". . .
[2.3 They were apt to ſuſpect themſelves; £ord, it is I P Though
they were not conſcious to themſelves of any inclination that way, (no
ſuch thought had ever entered into their mind,) yet they feared the
worſt, .# aſked Him who knows us better than we know ourſelves,
Lord, is it I P Note, It well becomes the diſciples of Chriſt always to
be jealous over themſelves with a godly jealouſy, eſpecially in trying
times. We know not how ſtrongly we may be tempted, nor how far
God may leave us to ourſelves, and therefore have reaſon, not to be high-
minded, but fear. 'It is obſervable that our Lord Jeſus, juſt before he
inſtituted the Lord’s ſupper, put his diſciples upon this trial and ſuſpi-
cion of themſelves, to teach us to examine and judge ourſelves, and ſô to
eat of that bread and drink of that cup. . . . - . . . .
& -
f
3. Further information given them concerning this matter, (v. 23, 24.)
where Chriſt tells them, (1.) That the traitor was a familiar friend ;
He that dippeth his hand with me in the dish, that is, One of you that
are now with me at the table. He mentions this, to make the treachery
appear the more exceeding finful. Note, External communion with
Chriſt in holy ordinances is a great aggravation of our falſeneſs to him.
It is baſe ingratitude to dip with Chriſt in the diſh, and yet betray him.
(2.) That this was according to the ſcripture, which would take off
the offence at it. Was Chriſt betrayed by a diſciple So it was writ-
ten; (Pſ. 41. 9.) He that did eat bread with me, has lift up the heel
against me. The more we fee of the fulfilling of the ſcripture in our
troubles, the better we may bear them. (3.) That it would prove a
very dear bargain to the traitor; Woe to that man by whom the Son of
man is betrayed. This he faid, not only to awaken the conſcience of
Judas, and bring him to repent, and revoke his bargain, but for warn-
ing to all others to take heed of finning like Judas ; though God can
ſerve his own purpoſes by the fins of men, that doth not make the fin-
ner’s condition the leſs woeful; It had been good for that man if he had
not been born. Note, The ruin that attends thoſe who betray Chriſt, is
ſo great, that it were more eligible by far not to be at all than to be
thus miſerable. • - -
4. The convićtion of Judas; v. 25. (1.) He aſked, Is it I 2 to avoid
coming under the ſuſpicion of guilt by his filence. He knew very well
that it was he, and yet wiſhed to appear a ſtranger to ſuch a plot. Note,
Many whoſe conſciences condemn them, are very induſtrious to juſtify
themſelves before men, and put a good face on it, with, Lord, is it I ?
He could not but know that Chriſt knew, and yet truſted ſo much to
his courteſy, becauſe he had hitherto concealed it, that he had the impu- -
dence to challenge him to tell ; or, perhaps, he was ſo much under the
power of infidelity, that he imagined Chriſt did not know it, as thoſe
who ſaid, The Lord shall not ſee, (Pſ. 94. 7.) and aſked, Cân he judge
through the dark clouds P (2.) Chriſt ſoon anſwered his queſtion; Thou
hast ſaid, that is, It is as thou haſt ſaid. This is not all ſpoken out ſo
plain as Nathan’s, Thou art the man ; but it was enough to convićt him,
and, if his heart had not been wretchedly hardened, to have broken the
neck of his plot, when he ſaw it diſcovered to his Maſter, and diſcovered
by him. Note, They who are contriving to betray Chriſt, will, ſome
| time or other, betray themſelves, and their own tongues will fall upon
them.
26. And as they were eating, Jeſus took bread, and
bleſſed it, and brake it, and gave it to the diſciples, and
ſaid, Take, eat; this is my body. 27. And he took the
cup, and gave thanks, and gave it to them, ſaying, Drink
| ye all of it; 28. For this is my blood of the new teſtament,
which is ſhed for many for the remiſſion of fins. 29. But
I ſay unto you, I will not drink henceforth of this fruit of
the vine, until that day when I drink it new with you in
my Father’s kingdom. 30. And when they had ſung an .
hymn, they went out into the mount of Olives.
- Obſerve,
I. The time when it was inſtituted—as they were eating. At the '
latter end of ths paſſover-ſupper, beforé the table was drawn, becauſe, it
as a feaſt upon a ſacrifice, it was to come in the room of that ordinance. I
Chriſt is to us the Paſſover-ſacrifice by which atonement is made ;
(1 Cor. 5. 8.) Christ our Paſſover is ſacrificed for us. This ordinance
is to us the paſſover-ſupper, by which application is made, and comme-
moration celebrated, of a much greater deliverance than that of Iſrael
9ut of Egypt. . All the legal ſacrifices of propitiation being ſummed up ||
in the death of Chriſt, and ſo aboliſhed, all the legal feaſts of rejoicing ||
were ſummed up in this ſacrament, and ſo aboliſhed. -
II. The inſtitution itſelf. A ſacrament muſt be inſtituted; it is no
part of moral worſhip, nor is it dićtated by natural light, but has both
its being and figuificangy from the inſtitution, from a divine inſtitution; it
is his prerogative who eſtabliſhed the covenant, to appoint the ſeals of it.
Hence the apoſtle, (1 Cor. 11.23, &c.) in that diſcourſe of his con-
cerning this ordinance, all along calls Jeſus Chriſt the Lord, becauſe, as
Lord, as Lord of the covenant, Lord of the church, he appointed this
ordinance. In which, - - t -
1. The body of Chriſt is fignified and repreſented by bread; he had
faid formerly, (John 6. 35.) I am the Bread of life, upon which meta-
i. this ſacrament is built; as the life of the body is ſupported by
bread, which is therefore put for all bodily nouriſhment, (ch. 4.4–
6, 11.) ſo the life of the ſoul is ſupported and maintained by Chriſt’s
mediation. . . . . . .
(1.) He took bread, röy &flow—the logſ; ſome loaf that lay ready at
hand, fit for the purpoſe; it was, probably, unleavened bread; but, that
circumſtance not being taken notice of, we are not to bind ourſelves to
that, as ſome of the Greek churches do. His taking the bread was a
ſolemn aétion, and was, probably, done in ſuch a manner as to be ob-
ferved by them that ſat with him, that they might expect ſomething more
than ordinary to be done with it. Thus was the Lord Jeſus ſet apart
in the counſels of divine love for the working out of our redemption.
(2.) He bleſſed it ; ſet it apart for this uſe by prayer and thankſ-
giving. We do not find any ſet form of words uſed by him upon this
occaſion ; but what he ſaid, no doubt, was accommodated to the buſineſs
in hand, that new teſtament which by this ordinance was to be ſealed
and ratified. This was like God’s blºſing the ſeventh day, (Gen. 2. 3.)
by which it was ſeparated to God’s honour, and made, to all that duly
obſerve it, a bleſſed day : Chriſt could command the bleſfing, and we,
in his name, are imboldened to beg the bleſfing. . - . . .
(3.) He brake its which denotes, [1..] The breaking of Chriſt’s
body for us, that it might be fitted for our uſe; He was bruiſed for our
iniquities, as bread-corn is bruiſed; (Iſa. 28. 28.) though a bone of him
was not broken, (for all his breaking did not weaken him,) yet his fleſh
was broken with breach upon breach, and his wounds were multiplied,
(John 19. 36.-11. 17.) and that pained him. God complains that
he is broken with the whorish heart of finners ; (Ezek. 6.9.) his law
broken, our covenants with him broken ; now juſtice requires breach
for breach, (Lev. 24. 20.) and Chriſt was broken, to ſatisfy that de-
mand. [2.] The breaking of Chriſt’s body to us, as the father of
the family breaks the bread to the children. The breaking of Chriſt to
us, is to facilitate the application; every thing is made ready to us by
the grants of God’s word and the operations of his grace.
(4.) He gave it to his diſciples, as the Maſter of the family, and the
Maſter of this feaſt ; it is not ſaid,. He gave it to the apostles, though
they were ſo, and had been often called ſo before this, but to the diſciples,
becauſe all the diſciples of Chriſt have a right to this ordinance; and
thoſe ſhall have the benefit of it, who are his diſciples indeed : yet he
gave it to them, as he did the multiplied loaves, by them to be handed
to all his other followers.” . . . . . .
} (5.) He ſaid, Take, eat ; this is my body, v. 26.
them, - - -
[1..] What they ſhould do with it : “ Take, eat ; accept of Chriſt as
he is offered to you, receive the atonement, approve of it, conſent to it,
come up to the terms on which the benefit of it is propoſed to you;
fubmit to his grace and to his government.” Believing on Chriſt is ex-
preſſed by receiving him, (John I. 12.) and feeding upon him, John 6.
57, 58. Meat looked upon, or the diſh ever ſo well garniſhed, will not
nouriſh us ; it muſt be fed upon, ſo muſt the doćtrine of Chriſt.
[2.] What they ſhould have with it ; This is my body, not grø.—
this broad, but rºto–this eating and drinking, Believing carries all the
efficacy of Chriſt’s death to our ſouls. This is my body, ſpiritually and
He here tells
ſacramentally; this º and repreſents my body. He employs ſa- |
It is the Lord’s paſſover. | -
f || this paſſover cup, this ſacramental wine. Dying faiuts take their leave
cramental language, like that, Iºxod. 12. 11.
Upon a carnal and much-miſtaken ſenſe of theſe words, the church of
| Teſtamenti—the connecting tie of both Testaments.
Inſtitution of the Lord's Supper.
Rome builds the monſtrous doćtrine of Tranſubſtantiation, which makes
the bread to be changed into the ſubſtance of Chriſt's body, only
thé accidents of bread remaining; which affronts Chriſt, deſtroys the
nature of a ſacrament, and gives the lie to our ſenſes. We partake of
the ſun, not by having the bulk and body of the ſun put into our hands,
but the beams of it darted down upon us; ſo we partake of Chriſt by:
partaking of his grace, and the bleſſed fruits of the breaking of his body.
2. The blood of Chriſt is ſignified and repreſented by the wine; to
| make it a complete feaſt, here is not only bread to ſtrengthen, but wine
to make glad the heart ; (v. 27, 28.) He took the cup, the grace-cup,
which was ſet ready to be drank, after thanks.returned, according to the
cuſtom of the Jews at the paſſover ; this Chriſt took, and made the ſa,
cramental-cup, and ſo altered the property. It was intended for a cup
of bleſſing, (ſo the Jews called it,) and therefore St. Paul.ſtudiouſly diſ-
tinguiſhed between the cup of bleſſing which we bleſs, and that which
they bleſs. He gave thanks, to teach us, not only in every ordinance,
but in every part of the ordinance, to have our eyes up to God. *
This cup he gave to the diſciples, - - .
(1.) With a command; Drink ye all of it. . Thus he welcomes his
gueſts to his table, obliges them all to drink of his cup. Why ſhould
he ſo expreſsly command them all to drink, and to ſee that none let it
paſs them, and preſs that more expreſsly in this than in the other part
of the ordinance Surely it was becauſe he foreſaw how in after-ages
this ordinance would be diſmembered by the prohibition of the cup
to the laity, with an expreſs none obſtante—notwithſtanding to the com-
mand. - - - - -
(2.) With an explication; For this is my blood of the New Teſtament.
Therefore drink it with appetite, delight, becauſe it is ſo rich a cordial.
Hitherto the blood of Chriſt had been repreſented by the blood of beaſts,
real blood ; but, after it was ačtually ſhed, it was repreſented by the
blood of grapes, metaphorical blood ; ſo wine is called in an Old Teſta-
ment-prophecy of Chriſt, Gen. 49. 10, 11. -
Now obſerve what Chriſt faith of his blood repreſented in the ſacra-
ment. - - t * >
[1..] It is my blood of the New Teſtament. The Old Teſtament was
confirmed by the blood of bulls and goats ; (Heb. 9. 16, 17. Exod.
24, 8.) but the New Teſtament with the blood of Chriſt, which is here
diſtinguiſhed from that ; It is my blood of the New Teſtament. The co-
venant God is pleaſed to make with us, and all the benefits and privileges
of it, are owing to the merits of Chriſt’s death. -
[2.] It is shed; it was not ſhed. till next day, but it was now upon
the point of being ſhed, it is as good as done. “Before you come to
repeat this ordinance yourſelves, it will be ſhed.” He was now ready to
be offered, and his blood to be poured out, as the blood of the ſacrifices
which made atonement, * . - . .
[3.] It is shed for many. Chriſt came to confirm a covenant with
many, (Dan. 9, 27.) and the intent of his death agreed. The blood of
the Old Teſtament was ſhed for a few ; it confirmed a covenant, which
(faith Moſes) the Lord has made with you, Exod. 24. 8. The atone-
ment was made only for the children of Iſrael; (Lev. 16. 34.) but Jeſus
Chriſt is a Propitiation for the ſºns of the whole world, 1 John 2. 2. -
[4.] It is shed for the remiſſion offins, that is, to purchaſe remiſſion
of fins for us. The redemption which we have through his blood, is the
remiſſion of ſºns, Eph. 1. 7. The new covenant which is procured and
ratified by the blood of Chriſt, is a charter of pardon, an ačt of indem-
nity, in order to a reconciliation between God and man ; for fin was the
only thing that made the quarrel, and without shedding of blood is no re-
miſſion, Heb. 9. 22. The pardon of fin is that great bleſfing which is, in
the Lord’s ſupper, conferred upon all true believers; it is the foundas
tion of all other bleſfings, and the ſpring of everlaſting comfort, ch. 9.
2, 3. . A farewell.is now bidden to the fruit of the vine, v. 29. Chriſt
and his diſciples had now feaſted together with a deal of comfort, in
both an Old Teſtament and a New Teſtament feſtival, fibula utriuſ, we
How amiable were
theſe tabernacles How good to be here ! Never ſuch a heaven upon
| earth as was at this table ; but it was not intended for a perpetuity; he
now told them, (John 16. 17.) that yet a little while and they should not
Jée him ; and again, a little while and they should ſee him, which explains
i this here.
First, He takes leave of ſuch communion; I will not drink henceforth
of this fruit of the vine, that is, now that I am no more in the world ;
(John 17. 11.) I have had enough of it, and am glad to think of leaving
it, glad to think that this is the laſt meal. Farewell this fruit of the vine,
*
The Apoſtles' Cowardice foretold.
ST. MATTHEW, XXVI.
of ſacraments, and the other ordinances of communion which they enjoy
in this world, with comfort, for the joy and glory they enter into, ſuper-
ſede them all ; when the ſun riſes, farewell the candles. .
Secondly, He aſſures them of a happy meeting again at laſt.
long, but not an everlaſting, farewell; until that day when I drink it new
with you. 1. Some underſtand it of the interviews he had with them
after his reſurre&tion, which was the firſt ſtep of his exaltation into the
kingdom of his Father; and though during thoſe forty days he did not
converſe with them ſo conſtantly as he had done, yet he did eat and drink
with them, (*. 10. 41.) which, as it confirmed their faith, ſo doubt-
leſs it greatly comforted their hearts, for they were overjoyed at it,
Luke 24, 41. 2. Others underſtand it of the joys and glories of the
future ſtate, which the ſaints ſhall partake of in everlaſting communion
with the Lord Jeſus, repreſented here by the pleaſures of a banquet of
wine. That will be the kingdom of his Father, for unto him ſhall the
kingdom be then delivered up ; the wine of conſolation, (Jer, 16. 7.) will
there be always new, never flat or four, as wine with long keeping;
never nauſeous or unpleaſant, as wine to thoſe that have drank much,
but ever freſh. Chriſt will himſelf partake of thoſe pleaſures, it was the
joy ſet before him, which he had in his eye, and all his faithful friends and
followers ſhall partake with him. * * -
Lastly, Here is the cloſe of the ſolemnity with a hymn; (v. 30.)
They ſang an hymn or pſalm ; whether the pſalms which the Jews uſually
ſang at the cloſe of the paſſover-ſupper, which they called the great
hallel, that is, Pſ. 113. and the five that follow it, or whether ſome new
hymn more cloſely adapted to the occaſion, is uncertain; I rather think
the former ; had it been new, John would not have omitted to record it.
Note, 1. Singing of pſalms is a goſpel-ordinance. Chriſt’s removing
the hymn from the cloſe of the paſſover to the cloſe of the Lord’s ſup-
per, plainly intimates that he intended that ordinance ſhould continue in
his church, that, as it had not its birth with the ceremonial law, ſo it
ſhould not die with it. 2. It is very proper after the Lord’s ſupper, as
an expreſſion of our joy in God through Jeſus Chriſt, and a thankful ac-
knowledgment of that great love where with God has loved us in him.
3. It is not unſeaſonable, no, not in times of ſorrow and ſuffering ; the
diſciples were in ſorrow, and Chriſt was entering upon his ſufferings, and
yet they could fing a hymn together. Our ſpiritual joy ſhould not be
interrupted by outward afflićtions. -
. When this was done, they went out into the mount of Olives. He
would not ſtay in the houſe, to be apprehended, left he ſhould bring the
maſter of the houſe into trouble ; nor would he ſtay in the city, left it
fhould occaſion an uproar; but he retired into the adjacent country, the
mount of Olives, the ſame mount that David in his diſtreſs went up the
oftent of, weeping, 2 Sam. 15. 30. They had the benefit of ſmoon-light
for this walk, for the paſſover was always at the full moon. Note, After
we have received the Lord’s ſupper, it is good for us to retire for prayer
and meditation, and to be alone with God.
31. Then ſaith Jeſus unto them, All ye ſhall be offended
becauſe of me this night: for it is written, I will ſmite.
the ſhepherd, and the ſheep of the flock ſhall be ſcattered |
Järvant a dog 2 For he ſuppoſed the thing to be ſo bad, that no man
abroad. 32. But after I am riſen again, I will go before
you into Galilee. 33. Peter anſwered and ſaid unto him,
Though all men ſhall be offended becauſe of thee, yet will
I never be offended. 34. Jeſus ſaid unto him, Verily I ſay
unto thee, that this night before the cock crow, thou ſhalt
deny me thrice. 35. Peter ſaid unto him, Though I
ſhould die with thee; yet will I not deny thee. Likewiſe
alſo ſaid all the diſciples.
We have here Chriſt’s diſcourſe with his diſciples upon the way, as
they were going to the mount of Olives. Obſerve,
I. A predićtion of the trial which both he and his diſciples were now
to go through. He here foretells,
1. A diſmal ſcattering ſtorm juſt ariſing, v. 31.
(1.) That they ſhould all be offended becauſe of Christ that very night;
that is, they would all be ſo flightened with the ſufferings, that they
would not have the courage to cleave to him in them, but would all
baſely deſert him ; Becauſe of me this night, y poi i rivuxrï raûry—be-
- cauſe of me, even becauſe of this night; ſo it might be read; that is, be-
cauſe of what happens to me this might. Note, [1..] Offences will
come among the diſciples of Chriſt in an hour of trial and temptation ;
It is a
it cannot be but they ſhould, for they are weak, Satan is buſy; God
permits offences; even they whoſe hearts are upright may ſometimes be
overtaken with an offence. [2.] There are ſome temptations and of-
fences, the effects of which are general and univerſal among Chriſt’s diſ-
ciples; All you shall be offended. Chriſt had lately diſcovered to them
the treachery of Judas; but let not the reſt be ſecure; though there
will be but one traitor, they will be all deſerters. This he faith, to alarm
them all, that they might all watch. [3.] We have need to prepare for
ſudden trials, which may come to extremity in a very little time. Chriſt
and his diſciples had eaten their ſupper well together in peace and quiet-
neſs; yet that very night proved ſuch a night of offence. How ſoori
may a ſtorm ariſe ! We know not what a day, or a night, may bring
forth, nor what great event may be in the teeming womb of a little time,
Prov. 27. 1. [4.] The croſs of Chriſt is the great ſtumbling-block to
many that paſs for his diſciples; both the croſs he bare for us, (1 Cor.
1. 23.) and that which we are called out to bear for him, ch. 16. 24.
(2.) That herein the ſcripture would be fulfilled; I will ſinite the
Shepherd. It is quoted from Zech. 13. 7. [1..] Here is the ſmiting
of the Shepherd in the ſufferings of Chriſt. God awakens the ſword of
his wrath againſt the Son of his love, and he is ſmitten. . [2] The
ſcattering of the ſheep, thereupon, in the flight of the diſciples. When
Chriſt fell into the hands of his enemies, his diſciples ran, one one way
and another another ; it was each one’s care to ſhift for himſelf, and
happy he that could get furtheſt from the croſs.
2. He gives them the proſpect of a comfortable gathering together
again after this ſtorm ; (v. 32.), “After I am riſen again, I will go be-
fore you. Though you will forſake me, I will not forſake you ; though
you fall, I will take care you ſhall not fall finally : we ſhall have a meet-
ing again in Galilee, I will go before you, as the ſhepherd, before the
ſheep.” Sóme make the laſt words of that prophecy, (Zech. 13. 7.) a
promiſe equivalent to this here; and I will bring my hand again to the
little ones. There is no bringing them back but by bringing his hand
to them. Note, The Captain of our ſalvation knows how to rally his
troops, when, through their cowardice, they have been put into diſorder.
II. The preſumption of Peter, that he ſhould keep his integrity,
whatever happened; (v. 33.) Though all men be offended, yet will P
never be offended. Peter had a great ſtock of confidence, and was upon
all occaſions forward to ſpeak, eſpecially to ſpeak for himſelf; ſometimes
it did him a kindneſs, but at other times it betrayed him, as it did here.
Where obſerve, **
1. How he bound himſelf with a promiſe, that he would never be
offended in Chriſt; not only not this night, but at no time. If this
promiſe had been made in an humble dependence upon the grace of
Chriſt, it had been an excellent word. Before the Lord’s ſupper, Chriſt’s
diſcourſe led his diſciples to examine themſelves with Lord, is it I ?. For
that is our preparatory duty; after the ordinance, his diſcourſe leads
them to an engaging of themſelves to cloſe walking, for that is the ſubſe-
guent duty. - e
2. How he fancied himſelf better armed againſt temptation than any
one elſe, and this was his weakneſs and folly; Though all men shall be
| offended, yet will not I. This was worſe than Hazael’s, What 1 is thy
would do it. But Peter ſuppoſes it poſſible that ſome, may that all, might
be offended, and yet he eſcape better than any. Note, It argues a great
degree of ſelf-conceit and ſelf-confidence, to think ourſelves either ſafe
from the temptations, or free from the corruptions, that are common to
men. We ſhould rather ſay, If it be poſſible that others may be offended,
there is danger that I may be ſo. But it is common for thoſe who
think too well of themſelves, eaſily to admit ſuſpicions of others. See
Gal, 6. 1. .
III. The particular warning Chriſt gave Peter of what he would do,
v. 34. He imagined that in the hour of temptation he ſhould come off
better than any of them, and Chriſt tells him that he ſhould come off
| worſe. The warning is introduced with a ſolemn affeveration ; “Verily,
I ſay unto thee; take my word for it, who know thee better than thou
knoweſt thyſelf.” He tells him, gº -
1. That he ſhould deny him. Peter promiſed that he would not be
ſo much as offended in him, not deſert him ; but Chriſt tells him that he
will go further, he will diſown him. He ſaid, “ Though all men, yet
not I;” and he did it ſooner than any. -
2. How quickly he ſhould do it; this night, before to-morrow, nay,
before cock-crowing. Satan’s temptations are compared to darts, (Eph.
6. 16.) which wound ere we are aware ; ſuddenly doth he shoot. As
we knów not how near we may be to trouble, ſo we know not how near
ger.
3. How often he ſhould do it; thrice. He thought that he ſhould |
never once do ſuch a thing ; but Chriſt tells him that he would do it
again and again; for, when once our feet begin to ſlip, it is hard to re-
cover our ſtanding again. The beginnings of ſin are as the letting forth
of water. . - *
IV: Peter's repeated aſſurances of his fidelity; (v. 35.) Though I
should die with thee. He ſuppoſed the temptation ſtrong, when he ſaid,
Though all men do it, yet will not I. But here he ſuppoſeth it ſtronger,
when he puts it to the peril of life ; Though I should die with thee. He
Knew what he should do—rather die with Chriſt than deny him, it was
the condition of his diſcipleſhip ; (Luke 14, 26.) and he thought what
he would do—never be falſe to his Maſter whatever it coſt him; yet, it
Proved, he was. It is eaſy to talk boldly and careleſsly of death at a diſ-
tance ; “I will rather die than do ſuch a thing :” but it is not ſo ſoon
done as ſaid, when it comes to the ſetting-to, and death ſhews itſelf in its
own colours. - - -
What Peter ſaid the reſt ſubſcribed to ; likewiſe alſo ſaid all the diſti.
ples. Note, 1. There is a proneneſs in good men to be over-confident
of their own ſtrength and ſtability. We are ready to think ourſelves
able to grapple with the ſtrongeſt temptations, to go through the hardeſt
and moſt hazardous ſervices, and to bear the greateſt afflićtions for Chriſt;
but it is becauſe we do not know ourſelves. 2. Thoſe often fall ſooneſt
and fouleſt, that are moſt confident of themſelves. Thoſe are leaſt ſafe,
that are moſt ſecure. Satan is moſt ačtive to ſeduce ſuch ; they are
moſt off their guard, and God leaves them to themſelves, to humble
them. See 1 Cor. 10. 12. •
*
^
36. Then cometh Jeſus with them unto a place called
Gethſemane, and faith unto the diſciples, Sit ye here, while
I go and pray yonder. 37. And he took with him Peter,
and the two ſons of Zebedee, and began to be ſorrowful,
and very heavy. 38. Then ſaith he unto them, My ſoul
is exceeding ſorrowful even unto death: tarry ye here,
and watch with me. 39. And he went a little farther,
and fell on his face, and prayed, ſaying, O my Father, if
it be poſſible, let this cup paſs from me: nevertheleſs,
not as I will, but as thou wilt. 40. And he cometh unto
the diſciples and findeth them aſleep, and faith unto Peter,
What, could ye not watch with me one hour 41. Watch
and pray, that ye enter not into temptation: the ſpirit in-
deed is willing, but the fleſh is weak. 42. He went away
again the ſecond time, and prayed, ſaying, O my Father,
if this cup may not paſs away from me, except I drink it,
thy will be done. 43. And he came, and found them
aſleep again : for their eyes were heavy. 44. And he left
them, and went away again, and prayed the third time,
ſaying the fame words, 45. Then cometh he to his diſci.
ples, and faith unto them, Sleep on now, and take your
reſt; behold, the hour is at hand, and the Son of man is
betrayed into the hands of finners. 46. Rife, let us be
going : behold, he is at hand that doth betray me.
Hitherto, we have ſeen the preparatives for Chriſt's ſufferings; now,
we enter upon the bloody ſcene. In theſe verſes we have the ſtory of
his agony in the garden. This was the beginning of ſorrows to our
Lord Jeſus. Now the ſword of the Lord began to awake againſt the
Man that was his Fellow ; and how should it be quiet when the Lord had
given it a charge P. The clouds had been gathering a good while, and
looked black. He had ſaid, ſome days before, Woxo is my ſºul troubled,
John 12. 27. But now the ſtorm, began in good earneſt. He put him.
felf into this agony, before his enemies gave him any trouble, to ſhew
that he was a Free-will-offering ; that his life was not forced from him,
but he laid it down of himſelf, John 10. 18. Obſerve, --
, I. The place where he underwent this mighty agony ; it was in a
place called Gethſemane. The name fignifies, torculus olei–an olive-mill,
a preſs for olives, like a wine-preſs, where they trod the olives, Mic, 6. |be ſorry for our particular fins, ſo was he grieved for the ſins of us all.
- ST. MATTHEw, xxvi.
we may be to fin; if God leave us to ourſelves, we are always in dan-
| upon the holy mount.
The Agony in the Garden.
15. And this was the proper place for ſuch a thing, at the foot of the
mount of Olives. There our Lord Jeſus began his paſſion, there it pleaſed
the Lord to bruiſe him, and cruſh him, that freſh oil might flow to all
believers from him, that we might partake of the root and fatneſs of
that good Olive. There he trod the wine-preſs of his 'Father’s wrath,
and trod it alone. : * 4. -
II. The company he had with him, when he was in this agony.
1. He took all the twelve diſciples with him to the garden except
Judas, who was at this time otherwiſe employed. Though it was late .
| in the night, near bed-time, yet they kept with him, and took this walk
by moon-light with him, as Eliſha, who, when he was told that his maſ-
ter ſhould ſhortly be taken from his head, declared that he would not
| leave him, though he led him about ; ſo theſe follow the Lamb, whereſo-
ever he goes. - -
2. He took only Peter, and James, and John, with him into that
corner of the garden where he ſuffered his agony. He left the reſt at
ſome diſtance, perhaps at the garden-door, with this charge, Sit ye here,
while I go pray yonder ; like that of Abraham to his young men, (Gen.
22, 5.) Abide ye here, and I will go yonder and worship. (1.) Chriſt
went to pray alone, though he had lately prayed with his diſciples, John
17. 1. Note, Our prayers with our families muſt not excuſe us from
our ſecret devotions. (2.) He ordered them to fit here. Note, We
muſt take heed of giving any diſturbance or interruption to thoſe who
retire for ſecret communion with God. He took theſe three with him,
becauſe they had been the witneſſes of his glory in his transfiguration,
(ch. 17. 1, 2.) and that would prepare them to be the witneſſes of his
agony. Note, Thoſe are beſt prepared to ſuffer with Chriſt, that have
by faith beheld his glory, and have converſed with the glorified ſaints
If we ſuffer with Christ, we shall reign with him ;
and if we hope to reign with him, why ſhould not we expect to ſuffer with
him * - - --
III. The agony itſelf that he was in ; He began to be ſorrowful, and
very heavy. It is called an agony, (Luke 22, 44.) a conflićt. It was
not any bodily pain or torment that he was in, nothing occurred to hurt
him ; but, whatever it was, it was from within ; he troubled himſelf,
John 11. 33. The words here uſed are very emphatical; he began
Avºrst-9x1 xzi dºngovsiv–to be ſorrowful, and in a consternation. The latter
word ſignifies ſuch a ſorrow as makes a man neither fit for company nor
defirous of it. He had like a weight of lead upon his ſpirits. Phy-
ficians uſe a word near akin to it, to fignify the diſorder a man is in, in a
fit of an ague, or beginning of a fever. Now was fulfilled Pſ. 22. 14.
I am poured out like water, my heart is like war, it is melted; and all thoſe
paſſages in the Pſalms, where David complains of the ſorrow of his ſoul,
Pſ. 18, 4, 6–42. 7.—55, 4, 5-69. 1..3.—88. 3.-116. 3. and
Jonah’s complaint, ch. 2. 4, 5. -
But what was the cauſe of all this 2 What was it that put him into
this agony 2 Why art thou cast down, bleſſed Jeſus, and why diſjuieted 2
Certainly, it was nothing of deſpair or diſtruſt of his Father, much leſs
any conflićt or ſtruggle with him. As the Father loved him becauſe he
laid down his life for the ſheep, ſo he was entirely ſubječt to his Father’s
will in it. But, -
1. He engaged in an encounter with the powers of darkneſs; ſo he
intimates; (Luke 22, 53.) This is your hour, and the power of darkneſs :
and he ſpake of it juſt before ; (John 14, 30, 31.) “ The prince of this
world comes. ... I ſee him rallying his forces, and preparing for a general
aſſault ; but he has nothing in me, no garriſons in his intereſt, none that
ſecretly hold correſpondence with him ; and therefore his attempts,
though fierce, will be fruitleſs : but as the Father gave me commandment,
Jö F do ; however it be, I muſt have a ſtruggle with him, the field muſt
be fairly fought ; and therefore ariſe, let us go hence, let us haſten to
the field of battle, and meet the enemy.” Now is the cloſe engagement
in fingle combat between Michael and the dragon, hand to hand; now is
the judgment of this world; the great cauſe is now to be determined,
and the decifive battle fought, in which the prince of this world will cer.
tainly be beaten and cast out, John 12. 31. Chriſt, when he works ſal-
vation, is deſcribed like a champion taking the field, Iſa. 59, 16... 18.
Now the ſerpent makes his fierceft onſet on the Seed of the woman, and
dire&ts his ſting, the ſting of death, to his very heart; animamque in vul-
mere ponit—and the wound is mortal. - - -
2. He was now bearing the iniquities which the Father laid upon him,
and, by his ſorrow and amazement, he accomodated himſelf to his under-
taking. The ſufferings he was entering upon, were for our fins ; they
were all made to meet upon him, and he knew it. As we are obliged to
***
The Agony in the Garden.
ST, MATTHEW, XXVI.
So Biſhop Pearſon, p. 191. Now, in the valley of Jehoshaphat, where
Chriſt now was, God gathered all nations, and pleaded with them. in his
Son, Joel 3. 2, 12. He knew the malignity of the fins that were laid
upon him, how provoking to God, how ruining to man ; and theſe being | *
| garden-door, over-heard him ; for it is ſaid, (Heb. 5. 7.) they were
all ſet in order before him, and charged upon him, he was ſorrowful
and very heavy. Now it was that iniquities took hold on him ; ſo that
he was not able to look up, as was foretold concerning him, Pſ. 40.
7, 12. - * . -
3. He had a full and clear proſpect of all the ſufferings that were be-
fore him. He foreſaw the treachery of Judas, the unkindneſs of Peter,
the malice of the Jews, and their baſe ingratitude. He knew that he
{hould now in a few hours be ſcourged, ſpit upon, crowned with thorns,
nailed to the croſs ; death in its moſt dreadful appearances, death in
pomp, attended with all its terrors, looked him in the face ; and this
made him ſorrowful, eſpecially becauſe it was the wages of our ſin,
which he had undertaken to ſatisfy for. It is true, the martyrs that
have ſuffered for Chriſt, have entertained the greateſt torments, and the
moſt terrible deaths, without any ſuch ſorrow and conſternation ; have
called their priſons their dele&table orchards, and a bed of flames a bed
of roſes: but them, (1.) Chriſt was now denied the ſupports and com- |
forts which they had ; that is, he denied them to himſelf, and hisſoul re-
..fuſed to be comforted, not in paſſion, but in juſtice to his undertaking.
Their cheerfulneſs under the croſs was owing to the divine favour, which,
for the preſent, was ſuſpended from the Lord Jeſus. (2.) His ſuffer-
ings were of another nature from their's. St. Paul, when he is to be
offered upon the ſacrifice and ſervice of the ſaints faith, can joy and re-
joice with them all; but to be offered a ſacrifice, to make atonement for
fin, is quite a different caſe. On the ſaints' croſs there is a bleſfing pro-
nounced, which enables them to rejoice under it; (ch. 5. 10, 12.) but
to Chriſt’s croſs there was a curſe annexed, which made him ſorrowful'
and very heavy under it. And his ſorrow under the croſs was the foun-
dation of their joy under it. - - -
IV. His complaint of this agony. Finding himſelf under the arreſts
of his paſſion, he goes to his diſciples, (v. 38.) and, -
1. He acquaints them with his condition ; My ſoul is exceeding ſorrow-
ful, even unto death. It gives ſome little eaſe to a troubled ſpirit, to
have a friend ready to unboſom itſelf to, and give vent to its ſorrows.
Chriſt here tells them, (1.) What was the ſeat of his ſorrow ; it was his
ſoul that was now in an agony. This proves that Chriſt had a true
human ſoul ; for he ſuffered, not only in his body, but in his ſoul. We
had finned both againſt our own bodies, and againſt our ſouls; both had
been uſed in fin, and both had been wronged by it ; and therefore Chriſt
ſuffered in ſoul as well as in body. (2.) What was the degree of his
ſorrow. He was exceeding ſorrowful, reptavrò-compaſſed about with
Jörrow on all hands. It was ſorrow in the higheſt degree, even unto
death ; it was a killing ſorrow, ſuch ſorrow as no mortal man could bear
and live. He was ready to die for grief; they were ſorrows of death,
(3.) The duration of it; it will continue even unto death. “My ſoul
will be ſorrowful as long as it is in this body; I ſee no outlet but death.”
He now began to be ſorrowful, and never ceaſed to be ſo till he ſaid, It
is finiſhed; that grief is now finiſhed, which began in the garden. It was
propheſied of Chriſt, that he ſhould be a Man of ſorrows ; (Iſa. 53. 3.)
he was ſo all along, we never read that he laughed; but all his forrows
hitherto were nothing to this.
2. He beſpeaks their company and attendance; Tarry ye here, and
watch with me. Surely he was deſtitute indeed of help, when he en-
treated their’s, who, he knew, would be but miſerable comforters; but
he would hereby teach us the benefit of the communion of faints. It is
good to have, and therefore good to ſeek, the affiſtance of our brethren,
when at any time we are in an agony; for two are better than one. What
he ſaid to them, he faith to all, Watch, Mark 13. 37. Not only watch
for him, in expectation of his future coming, but watch with him, in ap-
plication to our preſent work.
V. What paſſed between
agony ; Being in an agony, he prayed. Prayer is never out of ſeaſon,
but it is eſpecially ſeaſonable in an agony.
Obſerve, 1. The place where he prayed; He went a little further,
withdrew from them, that the ſcripture might be fulfilled, I have trod
the wine-preſs alone; he retired for prayer ; a troubled ſoul finds moſt
eaſe when it is alone with God, who underſtands the broken language of
fighs and groans. Calvin’s devout remark upon this is worth tranſcrib-
ing, Utile ºff ſeoftm orare, lunc enim magis familiariter ſºſe denudat
jidelis animus, & ſimplicius ſua vota, gemitus, curas, pavores, ſpes, & gau-
dia in Deiſnum exonerat—It is uſeful to pray apart ; for then the faith-
Vol. IV. No. 78. - -
him and his Father when he was in this.
rolling in the duſt, Mic. 1, 10.
Nevertheleſs, not as I will, but as thou wilt.
ful ſoul developes itſelf more familiarly, and with greater/mplicity pours.
forth its petitions, groans, cares, fears, hopes, and joys, into the boſom of
God. Chriſt has hereby taught us that ſecret prayer muſt be made
ſecretly. Yet ſome think that even the diſciples whom he left at the
frong cries. . . . . -
2. His poſture in prayer; He fell on his face; his lying proſtrate de-
notes, (1.) The agony he was in, and the extremity of his ſorrow.
Job, in great grief, fell on the ground ; and great anguiſh is expreſſed by
t (2.) His humility in prayer. This
poſture was an expreſſion of his #9Az£siz—his reverential fear, (ſpoken of
Heb. 5. 7.) with which he offered up theſe prayers: and it was in the
days of his flesh, in his eſtate of humiliation, to which hereby he acco-
modated himſelf. -
3. The prayer itſelf; wherein we may obſerve three things.
(1.) The title he gives to God; 0 my Father. Thick as the cloud
was, he could ſee God as a Father through it. Note, In all our ad-
dreſſes to God, we ſhould eye him as a Father, as our Father ; and it is
in a ſpecial manner comfortable to do ſo, when we are in an agony. It
is a pleaſing ſtring to harp upon at ſuch a time, my Father; whither
ſhould the child go, when any thing grieves him, but to his father 2
(2.) The favour he begs; If it be poſſible, let this cup paſs from me.
He calls his ſufferings a cup ; not a river, not a ſea, but a cup, which
we ſhall ſoon ſee the bottom of. When we are under troubles, we ſhould
make the beſt, the leaſt, of them, and not aggravate them. His ſuffer-
ings might be called a cup, becauſe allotted him, as at feaſts a cup was
ſet to every meſs. He begs that this cup might paſs from him, that is,
that he might avoid the ſufferings now at hand; or, at leaſt, that they
might be ſhortened. This intimates no more than that he was really
and truly Man, and as a Man he could not but be averſe to pain and ſuf-
fering. This is the firſt and fimple act of man’s will—to ſtart back
from that which is ſenſibly grievous to us, and to defire the prevention
and removal of it. The law of ſelf-preſervation is impreſſed upon the
innocent nature of man, and rules there till overruled by ſome other law ;
therefore Chriſt admitted and expreſſed a reluctance to ſuffer, to ſhew
that he was taken from among men, (Heb. 5. 1.) was touched with the
feeling of our infºrmities, (Heb. 4. 15.) and tempted as we are ; yet with-
out fin. Note, A prayer of faith againſt an afflićtion, may very well
confiſt with the patience of hope under an afflićtion. When David had
ſaid, I was dumb, I opened not my mouth, becauſe thou didſt it ; his very
next words were, Remove thy ſtroke away from me, Pſ. 39. 9, 10. But
obſerve the proviſo; If it be poſſible. If God may be glorified, man
ſaved, and the ends of his undertaking anſwered, without his drinking
of this bitter cup, he deſires to be excuſed; otherwiſe not. What we
cannot do with the ſecuring of our great end, we muſt reckon to be in
effect impoſſible ; Chriſt did ſo. Id poſiumus quod jure poſimus—We
can do that which we can do lawfully. We can do nothing, not only we
may do nothing, againſt the truth. *
(3.) His entire ſubmiſſion to, and acquieſcence in, the will of God;
Not that the human will of
Chriſt was adverſe or averſe to the divine will; it was only in its firſt
aćt, diverſe from it; to which, in the ſecond ačt of the will; which com-
pares and chooſes, he freely ſubmits himſelf. Note, [1..] Our Lord
Jeſus, though he had a quick ſenſe of the extreme bitterneſs of the ſuf-
ferings he was to undergo, yet was freely willing to ſubmit to them for
our redemption and ſalvation, and offered himſelf, and gave himſelf, for us.
[2.] The reaſon of Chriſt’s ſubmiſſion to his ſufferings, was, his Father’s
will; as thou will ; v. 39. He grounds his own willingneſs upon the
Father’s will, and reſolves the matter wholly into that ; therefore he
did what he did, and did it with delight, becauſe it was the will of God,
Pſ. 40. 7. This he had often referred to, as that which put him upon, ..
and carried him through, his whole undertaking ; This is the Father’s
will, John 6. 39, 40. This he ſought; (John 5. 30.) it was his meat
and drink to do it, John 4.34. [3.] In conformity to this example of
Chriſt, we muſt drink of the bitter cup which God puts into our hands,
be it ever ſo bitter; though nature ſtruggle, grace muſt ſubmit. . We
then are diſpoſed as Chriſt was, when our wills are in every thing melted
into the will of God, though ever ſo diſpleaſing to fleſh and blood; The
will of the Lord be done, Acts 21. 14.
4. The repetition of the prayer; He went away again the ſecond time,
and prayed, (v. 42.) and again the third time, (v. 44.) and all to the
1ame purport ; only, as it is related here, he did not, in the ſecond and
third prayer, expreſsly aſk that the cup might paſs from him, as he had
done in the firſt, Note, Though we may pray to God to prevent and
- - 3 Os -
Y
remove an afflićtion, yet our chief errand, and that which we ſhould moſt
infift upon, muſt be, that he will give us grace to bear it well. It ſhould
be more our care to get our troubles ſanétified, and our hearts ſatisfied
under them; than to get them taken away. He prayed, ſaying, Thy will |
be done. Note, Prayer is the offering up, not only of our defires, but
of our refignations, to God. It amounts to an acceptable prayer, when
at any time we are in diſtreſs, to refer ourſelves to God, and to commit
our way and work to him; Thy will be done. The third time he ſaid
the ſame words, röy &vrby Aëyoy—the Jäme word, that is, the ſame matter
or argument ; he ſpake to the ſame purport. We have reaſon to think
that this was not all he ſaid, for it ſhould ſeem by v. 40. that he con-
tinued an haur in his agony and prayer ; but, whatever more he ſaid, it
was to this effect, awfully impreſſed with the thought of his approaching
fufferings, and yet refigned himſelf to God’s will in them. In the expreſ:
fions of which we may be ſure he was not ſtraitened.
But what anſwer had he to this prayer : Certainly it was not made in
vain ; he that heard him always, did not deny him now. It is true, the
cup did not paſs from him, for he withdrew that petition, and did not
infiſt upon it; (if he had, for aught I know, the cup had paſſed away;)
but he had an anſwer to his prayer; for, (I.) He was ſtrengthened with
strength in his ſoul, in the day when he cried; (Pſ. 138. 3.) and that
was a real anſwer, Luke 22.43. (2.) He was delivered from that which
he feared, which was, left by impatience and diſtruſt he ſhould offend his
Father, and ſo diſable himſelf to go on with his undertaking, Heb.
5. 7. *... In anſwer to his prayer, God provided that he ſhould not fail
or be diſcouraged.
VI. What paſſed between him and his three diſciples at this time;
and there we may obſerve, -
1. The fault they were guilty of ; that when he was in his agony,
forrowful and heavy, ſweating and wreſtling and praying, they were ſo
little concerned, that they could not keep awake; he comes, and finds
them aſleep, v. 40. The ſtrangeneſs of the thing ſhould have rouſed their
ſpirits to turn gſide now, and ſee this great Jight—the bush burning, and
3/et not conſumed; much more ſhould their love to their Maſter, and their
care concerning him, have obliged them to a more cloſe and vigilant at-
tendance on him ; yet they were ſo dull, that they could not keep their
eyes open. What had become of us, if Chriſt had been now as ſleepy
as his diſciples were It is well for us that our ſalvation is in the haná
ST, MATTHEW, - XXVI.
of one who neither ſlumbers nor ſleeps. Chriſt engaged them to watch
with him, as if he expe&ted ſome ſuccour from them, an
furely it was the unkindeſt thing that could be. When David wept at
this mount of Olives, all his followers wept with him; (2 Sam. 15.30.)
but when the Son of David was here in tears, his followers were aſleep.
His enemies, who watched for him, were wakeful enough ; (Mark 14.
43.), but his diſciples, who ſhould have watched with him, were aſleep.
lord, what is man | What are the beſt of men, when God leaves them
to themſelves | Note, Careleſſneſs and carnal ſecurity, eſpecially when
Chriſt is in his agony, are great faults in any, but eſpecially in thoſe who
profeſs to be neareſt in relation to him. The church of Chriſt, which
is his bºdy, is often in an agony, fightings without and fears within 5
and ſhall we be aſleep then, like Gallio, that cared for none of theſe things;
of thoſe (Amos 6. 6.) that lay at caſt, and were not grieved for the afflic-
tion of Joſeph 2 . .
2. Chriſt’s favour to them, notwithſtanding. Perſons in ſorrow are
toº apt to be croſs and peeviſh with thoſe about them, and to lay it
grievouſly to heart, if they but ſeem to neglect them; but Chriſ in
his agony is as meek as ever, and carries it as patiently toward his
followers as toward his Father, and is not apt to take things ill. '
When Chriſt’s diſciples put this ſlight upon him,
(1.) He came to them, as if he expected to receive ſome comfort from
them ; and if they had put him in mind of what they had heard from him
concerning his reſurrečtion and glory, perhaps it might have been ſome
d yet they ſlept;
help to him ; but, inſtead of that, they added grief to his ſorrow ; and |
yet he came to them, more careful for them than they were for them-
ſelves; when he was moſt engaged, yet he came to look after them ; for
thoſe that were given him, were upon his heart, living and dying.
(2.) He gave them a gentle reproof, for as many as he loves he re-
bukes; he directed it to Peter, who uſed to Jpeak for them ; let him
now hear for them. The reproof was very melting ;
ºot watch with me one hour P. He ſpeaks as one amazed to ſee them ſo
ftupid every word, when cloſely confidered, ſhews the aggravated na-
* It is ſurpriſing that a ſuggeſtion ſo diſhonourable to our Lord, ſhould have been
entertained for a moment by ſo excellent a man-Ep.
t
.# / -
What! could ye | One would have thought that he had ſaid enough to them to keep them
| awake; but it is hard to recover from a ſpirit of ſlumber. tº
|rity, when once it prevails, is not eaſily ſhaken off. Their eyes were
| heavy, which intimates that they ſtrove againſt it as much as they could,
The Agony in the Garden,
\ture of the caſe. Confider, [1..] Who they were ; “ Could not yewatch
—ye, my diſciples and followers ? No wonder if others negleót me, if the
earth ſit still, and be at rest; º 1, 1].) but from you I expected
better things.” ...[2]. Who he was; “Watch with me. If one of
yourſelves were ill and in an agony, it would be very unkind not to watch
with him; but it is undutiful not to watch with your Maſter, who has
long watched over you for good, has led you, and fed you, and taught
you, borne you, and borne with you ; do ye thus requite. him *** He
awoke out of his ſleep, to help them when they were in diſtreſs; (ch.
8. 26.) and could not they keep awake, at leaſt to ſhew their good-will
to him, eſpecially confidering that he was now ſuffering for them, in an
agony for them P Jam tua res agitur—I am ſuffering in your cauſe, ...]
How ſmall a thing it was that he expected from them—only to watch
with him. If he had bid them do ſome great thing, had bid them be in
an agony with him, or die with him, they thought they could have done *
it; and yet they could not do it, when he only deſired them to watch
with him, 2 Kings 5. 13. [4.] How ſhort a time it was that he ex-
pećted it—but one hour ; they were not ſet upon the guard whole
nights, as the prophet was, (Iſa: 21; 8.), only one hour. Sometimes he
continued all night in prayer to God, but did not then expect that his diſ-
ciples ſhould watch with him ; only now, when he had but one hour to
ſpend in prayer. t
(3.) He gave them good counſel; Watch and pray, that ye enter not
into temptation, v. 41. [1..] There was an hour of temptation drawing
on, and very near ; the troubles of Chriſt were temptations to his fol-
lowers to diſbelieve and diſtruſt him, to deny and deſert him, and re-
nounce all relation to him. [2] There was danger of their entering
into the temptation, as into a ſmare or trap ; of their entering into a
parley with it, or a good opinion of it, of their being influenced by it,
and inclining to comply with it; which is the firſt ſtep toward being
overcore by it. [3.] He therefore exhorts them to watch and pray;
Watch with me, and pray with me. While they were ſleeping, they loſt
the benefit of joining in Chriſt’s prayer. “Watch yourſelves, and pray
3yourſelves. Watch and pray againſt this preſent temptation to drowfi-
neſs and ſecurity ; pray that you may watch ; beg of God by his grace
to keep you awake, now that there is occaſion.” When We are drowſy
in the worſhip of God, we ſhould pray, as a good chriſtian once did,
“The Lord deliver me from this ſleepy devil tº Lord, quicken thou me
in thy way. Or, “Watch and pray againſt the further temptation you
will be aſſaulted with ; watch and pray left this fin prove the inlet of
many more.” Note, When we find ourſelves entering into temptation,
we have need to watch and pray. & º s & * * * * * *
(4.) He kindly excuſed for them'; The ſpirit indeed is willing, but the
flesh is weak. We do not read of one word they had to ſay for them-
ſelves; (the ſenſe of their own weakneſs ſtopped their mouth ;) but
then he had a tender word to ſay on their behalf, for it is his office to be
an Advocate; in this he ſets us an example of that love which covers a
multitude of ſins. He confidered their frame, and did not chide them,
for he remembered that they were but fleſh; and the flesh is weak, though
the ſpirit be willing, Pſ. 78.38. Note...[1..] Chriſt’s diſciples, as long
as they are here in this world, have bodies as well 2S ſouls, and a princi-
ple of remaining corruption as well as of reigning grace, like Jacob and
Eſau in the ſame womb, Canaanites and Iſraelites in the ſame land, Gal.
5. 17, 24. [2.] It is the unhappineſs and burthen of Chriſt’s diſciples,
that their bodies cannot keep pace with their ſouls in works of piety and
devotion, but are many a time a cloud and clog to them; that, when
the ſpirit is free and diſpoſed to that which is good, the fleſh is averſe
| and indiſpoſed.
| Iſèrve the law of God, but with my flesh the law of ſin.
This St. Paul laments ; (Rom. 7. 22.) (With my mind
Our impotency
in the ſervice of God is the great iniquity and infidelity of our nature,
| and it ariſes from theſe ſad remainders of corruption, which are the con-
ſtant grief and burthen of God's people. [3.] Yet it is our comfort,
that our Maſter graciouſly confiders this, and accepts the willingneſs of
the ſpirit, and pities and pardons the weakneſs and infirmity of the fleſh;
for we are under grace, and not under the law. in
(5.) Though they continued dull and ſleepy, he did not any further
rebuke them for it; for, though we daily offend, yet he will not always
chide. [1..] When he came to them the ſecond time, we do not find
that he ſaid any thing to them; (v. 43.) he findeth them aſleep again.
Carnal ſecu-
but were overcome by it, like the ſpouſe; I ſleep, but my heart wakes;
Chriſt betrayed by Judas.
| that trouble met Pſ; 3. 1. This multitude was made up partly of a de-
| tachment out of the guards, that were poſted in the tower of Antouia
(Cant. 5. 2.) and therefore their Maſter looked upon them with, com-
paſſion. [2]. When he came the third time, he left them to be alarmed
with the approaching danger; (v. 45, 46.) Sleep on now, and take your
reſt. This is ſpoken ironically ; “Now ſleep if you can, ſleep if you |
dare; I would not diſturb you if Judas and his band of men would not,” |
See here how Chriſt deals with thoſe that ſuffer themſelves to be over.
come by ſecurity, and will not be awakened out of it. Firſt, Sometimes
he gives them up to the power of it; Sleep on now. He that will ſleep,
let him ſleep ſtill. The curſe of ſpiritual ſlumber is the juſt puniſhment
of the fin of it, Rom, 11. 8. Hoſ. 4, 17. Secondly, §
ſons and arguments, had better be alarmed by ſwords and ſpears than
left to periſh in their ſecurity. Let thoſe that would not believe, be
made to feel.
As to the diſciples here, 1. Their Maſter gave them notice of the near |
approach of his enemies, who, it is likely, were now within fight or
hearing, for they came with candles and torches, and, it is likely, made
a great noiſe ; The Son of man is betrayed into the hands of/inners. And
again, He is at hand, that doth betray me. Note, Chriſt’s ſufferings were
no ſurpriſe to him; he knew what, and when, he was to ſuffer. By
this time the extremity of his agony was pretty well over, or, at leaſt,
diverted ; while with an undaunted courage he addreſſes himſelf to the
next encounter, as a champion to the combat. 2. He called them to
riſe, and be going ; not, “Riſe, and let us flee from the danger ;” but,
“Riſe, and let us go meet it;” before he had prayed, he feared his ſuf-
ferings, but now, he has got over his fears. But, 3. He intimates to
them their folly, in ſleeping away the time which they ſhould have ſpent
in preparation ; now it found them unready, and was a terror to them.
47. And while he yet ſpake, lo, Judas, one of the twelve,
came, and with him a great multitude, with ſwords and
ſtaves, from the chief prieſts and elders of the people. 48.
Now he that betrayed him, gave them a ſign, ſaying,
Whomſoever I ſhall kiſs, that ſame is he, hold him faſt.
49, And...forthwith he came to Jeſus, and ſaid, Hail, Maſ.
ter; and kiſſed him. 50, And Jeſus ſaid unto him, Friend,
wherefore art thou come? Then came they, and laid hands
on Jeſus, and took him. 51. And behold, one of them
which were with Jeſus, ſtretched out his hand, and drew
his ſword, and ſtruck a ſervant of the high prieſt, and
ſmote off his ear. 52. Then ſaid Jeſus unto him, Put up
again thy ſword into its place : for all they that take the
ſword, ſhall periſh with the ſword. 53. Thinkeſt thou |
that I cannot now pray to my Father, and he ſhall pre- |
fently give me more than twelve legions of angels 54.
But how then ſhall the ſcriptures be fulfilled, that thus it
muſt be 55. In that ſame hour ſaid Jeſus to the multi-
tudes, Are ye come out as againſt a thief with ſwords and
ſtaves for to take me? I ſat daily with you teaching in the
done, that the ſcriptures of the prophets might be fulfilled.
Then all the diſciples forſook him, and fled.
We are here told how the bleſſed Jeſus was ſeized, and taken into
cuſtody; this followed immediately upon his agony, while he yet ſpake ;
for from the beginning to the cloſe of his paſſion he had not the leaſt in-
termiſſion or breathing-time, but deep called unto deep. His trouble
hitherto was raiſed within himſelf; but now the ſcene is changed, now
the Philiſtines are upon thee, thou bleſſed Samſon; the Breath of our
noſtrils, the Anointed of the Lord is taken in their pits, Lam. 4. 20.
Now concerning the apprehending of the Lord Jeſus, obſerve,
I, Who the perſons were, that were employed in it. 1. Here was
to them that took Jeſus ; (A&ts 1. 16.) without his help they could not
two ago was eating bread with him 2. Here was with him a great mul-
titude ; that the ſcripture might be fulfilled, Lord, how are they increaſed |
Many times he
fends ſome ſtartling judgment, to awaken thoſe that would not be |
wrought upon by the word; and thoſe who will not be alarmed by rea- |
by the Roman governor ; theſe were Gentiles, ſinners, as Chriſt calls
them, o. 45. The reſt were the ſervants and officers of the High Prieſt,
and they were Jews; they that were at variance with each other, agreed
againſt Chriſt. -
II. How they were armed for this enterpriſe.
1. What weapons they were armed with ; They came with ſwords and
ſtaves. The Roman ſoldiers, no doubt, had ſwords; the ſervants of the
prieſts, thoſe of them that had not ſwords, brought ſtaves or clubs.
Furor arma ministrat—Their rage ſupplied their arms. They were not
regular troops, but a tumultuous rabble. But wherefore is this ado? If
they had been ten times as many, they could not have taken him had he
not yielded; and, his hour being come for him to give up himſelf, all
this force was needleſs. When a butcher goes into the field to take out
a lamb for the ſlaughter, does he raiſe the militia, and come armed :
No, he needs not ; yet is there all this force uſed to ſeize the Lamb of
God. •r - -
2. What warrant they were armed with ; They came from the chief
priests, and elders of the people ; this armed multitude was ſent by them
upon this errand. He was taken up by a warrant from the great ſanhe-
drim, as a perſon obnoxious to them. Pilate, the Roman governor,
gave them no warrant to ſearch for him, he had no jealouſy of him; but
they were men who pretended to religion, and prefided in the affairs of
the ghurch, that were a&tive in this proſecution, and were the moſt ſpite-
ful enemies Chriſt had. It was a fign that he was ſupported by a divine
power, for by all earthly powers he was not only deſerted, but oppoſed;
Pilate upbraided him with it Thine own nation and the chief priests de-
livered thee to me, John 18. 35. * -
III. The manner how it was done, and what paſſed at that time. .
1. How Judas betrayed him; he did his buſineſs effectually, and his
reſolution in this wickedneſs may ſhame us who fail in that which is
good. Obſerve, - - r
(1.) The inſtructions he gave to the ſoldiers ; (v. 48.) He gave them
a ſign; as commander of the party in this ačtion, he gives the word or
fignal. He gave them aſign, leſt by miſtake they ſhould ſeize one of the
diſciples inſtead of him, the diſciples having ſo lately ſaid, in Judas’
hearing, that they would be willing to die for him. What abundance
of caution was here, not to miſs him—That ſame is he 5 and when they
had him in their hands, not to loſe him—Hold him fast 3 for he had
ſometimes eſcaped from thoſe who thought to ſecure him ; as Luke
4, 30. Though the Jews who frequented the temple, could not but
| know him, yet the Roman ſoldiers perhaps had never ſeen him, and the
fign was to dire&t them ; and Judas by his kiſs intended not only to diſ-
tinguiſh him, but to detain him, while they came behind him, and laid
hands on him. • - -
(2.) The diſſembling compliment he gave his Maſter. He came cloſe
up to Jeſus ; ſurely now, if ever, his wicked heart will relent, ſurely
when he comes to look him in the face, he will either be awed by its
majeſty, or charmed by its beauty. Dares he to come into his very fight
and preſence, to betray him 2 Peter denied Chriſt, but when the Lord
turnied and looked upon him, he relented preſently; but Judas comes up to
| his Maſter’s face, and betrays him. Me mihi (perſide) prodis P me mihi pro-
. dis 2 Perfidious man, betrayest thou me to my(ſelf? He ſaid, Hail, Master ;
. sº tº a | and kiſſed him. It ſhould ſeem, our Lord Jeſus had been wont to admit his
temple, and ye laid no hold on me. 56. But all this was | diſciples to ſuch a degree of familiarity with him, as to give them his
| cheek to kiſs after they had been any while abſent, which Judas villan-
| ouſly uſed no facilitate his treaſon.
|friendſhip. Pſ. 2. 12. But Judas, when he broke all the laws of love
| and duty, profaned this ſacred fign to ſerve his purpoſe.
| are many that betray Chriſt with a kiſs, and Hail, Master ; who, under
pretence of doing him honour, betray and undermine the intereſts of his
| kingdom. e *
| heart. Karapixi, 3% is pixely—To embrace is one thing, to love is another.
A kiſs is a token of allegiance and
Note, There
Mel in ore, fel in corde—Honey in the mouth, gall in the
Philo Judaeus. Joab’s kiſs and Judas’ were much alike.
(3.) The entertainment his Maſter gave him, º. 50... . . . .
il.j He calls him friend. If he had called him villain, and traitor,
| raca, thou fool, and child of the Devil, he had not miſcalled him ; but
Judas, one of the twelve, at the head of this infamous guard : he was guide
| and evil-ſpeaking, and to ſhew all meekneſs.
have found him in this retirement. Behold, and wonder; the firſt that
appeared with his enemies, is one of his own diſciples, who an hour or |
he would teach us under the greateſt provocation to forbear bitterneſs
Afriend, for a friend he
had been, and ſhould have been, and ſeemed to be. Thus he upbraids
him, as Abraham when he called the rich man in hell, ſon. He calls
him friend, becauſe he furthered his ſufferings, and ſo befriended him. ;
whereas he called Peter Satan for attempting to hinder them. . ."º.
as a friend, what mean theſe ſwords and ſtaves 2. Wherefore art thou
come 2 What harm have I done thee Wherein have I wearied thee *
ip' ..."rape—Wherefore art thou preſent P Why hadſt thou not ſo much
ſhame left thee, as to keep out of fight, which thou mighteſt have done
and yet have given the officers notice where I was 2° This was an in-
ſtance of great impudence, for him to be ſo forward and barefaced in
this wicked tranſačtion. But it is uſual for apoſtates from religion to
be the moſt bitter enemies to it; witneſs Julian. Thus Judas did his |
art. * * •
P 2. How the officers and ſoldiers ſecured him; Then came they, and
laid hands on Jeſus, and took him ; they made him their priſoner. How
were they not afraid to ſtretchforth their hands against the Lord's Anointed?
We may well imagine what rude and cruel hands they were, which this
barbarous multitude laid on Chriſt ; and now, it is probable, they
handled him the more foughly for their being ſo often diſappointed when
they fought to lay hands on him. They could not have taken him, if
he had not ſurrendered himſelf, and been delivered by the determinate
counſel and foreknowledge of God, Aćts 2, 23. He who ſaid concerning
his anointed ſervants, Touch them not, and do them no harm, (Pſ. 105.
14, 15.) ſpared not his anointed Son, but delivered him up for us all; and
again, gave his Strength into captivity, his Glory into the enemies’ hands,
Pſ. 78. 61. See what was the complaint of Job, (ch. 16, 11.) God
hath delivered me to the ungodly, and apply that and other paſſages in that
book of Job as a type of Chriſt. *
“Our Lord Jeſus was made a Priſoner, becauſe he would in all things
be treated as a malefactor, puniſhed for our crime, and as a ſurety under
arreſt for our debt. The yoke of our tranſgreſſions was bound by the
Father’s hand upon the neck of the Lord Jeſus, Lam. 1. 14. He be-
came a Priſoner, that he might ſet us at liberty; for he ſaid, If ye ſeak
me, let theſe go their way ; (John 18, 8.) and thoſe are free indeed,
whom he makes ſo. - . .
3. How Peter fought for Chriſt, and was checked for his pains. It
is here only ſaid to be one of them thal was with Jéſus in the garden ; but
John 18, 10. we are told that it was Peter who ſignalized himſelf upon
this occaſion. Obſerve, *
(1.) Peter’s raſhneſs; (p. 51.) He drew his ſword. . They had but
two ſwords among them all," (Luke 22. 38.) and one of them, it ſeems,
fell to Peter’s ſhare; and now he thought it was time to draw it, and
he laid about him as if he would have done ſome great matters; but all
the execution he did, was, the cutting off an ear from a ſervant of the
High Prieſt; deſigning, it is likely, to cleave him down the head, be-
cauſe he ſaw him more forward than the reſt in laying hands on Chriſt,
he miſſed his blow. But if he would be ſtriking, in my mind he ſhould
rather have aimed at Judas, and have marked him for a rogue. Peter
had talked much of what he would do for his Maſter, he would lay down
his life for him ; yea, that he would ; and now he would be as good as
his word, and venture his life to reſcue his Maſter : and thus far was
commendable, that he had a great zeal for Chriſt, and his honour and
fafety ; but it was not according to knowledge, nor guided by diſcretion ;
for, [1..] He did it without warrant; ſome of the diſciples aſked in-
deed, Shall we ſinite with the ſword 2 (Luke 22.49.) But Peter ſtruck
before they had an anſwer. We muſt ſee not only our cauſe good, but
our call clear, before we draw the ſword; we muſt ſhew by what au-
thority we do it, and who gave us that authority. [2.] He indiſ-
creethy expoſed himſelf and his fellow-diſciples to the rage of the multi-
tude; for what could they with two ſwords do againſt a band of men
(2.) The rebuke which our Lord Jeſus gave him; (v. 52.) Put up
again thy ſword into its place. He does not command the officers and
ſoldiers to put up their ſwords that were drawn againſt him, he left
them to the judgment of God, who judges them that are without ; but
he commands Peter to put up his ſword, does not chide him indeed for
what he had done, becauſe done out of good will, but ſtops the pro-
greſs of his arms, and provides that it ſhould not be drawn into a prece-
dent. Chriſt’s errand into the world was to make peace. Note, The
weapons of our warfare are not carnal, but ſpiritual; and Chriſt’s miniſ.
ters, though they are his ſoldiers, do not war after the flesh, 2 Cor. 10.
3, 4. Not that the law of Chriſt overthrows either the law of nature or
the law of nations, as far as thoſe warrant ſubjećts to ſtand up in defence
of their civil rights and liberties, and their religion, when it is, incorpo-
rated with them; but it provides for the preſervation of public peace and
order, by forbidding private perſons, qua tales—as ſuch, to reſiſt the
Powers that are; nay, we have a general precept that we resist not evil,
ST, MATTHEw, XXVI,
[2] He aſks him, “ wherefore art thou come 2 Is it peace, Judas?
Explain thyſelf; if thou come as an enemy, what means this kiſs? If | .
moriendo—Religion, cannot be forced; and it should be defended, not by
The Prieſt's Servant ſmitten by Peter.
(ch. 5. 39.) nor will Chriſt have his miniſters propagate his religion by
force of arms, Religio cogi non potest; & defendenda non occidendo, ſed
killing, but by dying. Laëtantii Inſtitut. As Chriſt forbade his diſci-
ples the ſword of juſtice, (ch. 20. 25, 26.) ſo here the ſword of war.
Chriſt bad Peter put up his ſword, and never bad him draw it again;
yet that which Peter is here blamed for, is, his doing it, unſeaſonably;
the hour was come for Chriſt to ſuffer and die, he knew Peter knew it,
the ſword of the Lord was drawn against him, (Zech. 13. 7.) and for
Peter to draw his ſword for him, was like, Maſter, ſpare thiſſelf.
Three reaſons Chriſt. gives to Peter for this rebuke ;
[1..] His drawing the ſword would be dangerous to himſelf, to his
fellow-diſciples ; They that take the ſword, shall perish with the ſword ;
they that uſe violence, fall by violence ; and men haſten and increaſe
their own troubles by bluſtering bloody methods of ſelf-defence. They
that take the ſword before it is given them, that uſe it without warrant
or call, expoſe themſelves to the ſword of war, or public juſtice. Had
it not been for the ſpecial care and providence of the Lord Jeſus, Peter
and the reſt of them had, for aught I know, been cut in pieces imme-
diately. Grotius gives another, and a probable, fenſe of this blow,
making thoſe that take the ſword to be, not Peter, but the officers and
ſoldiers that come with ſwords to take Christ; They ſhall perish with the
Jſword. “Peter, thou needeſt not draw thy ſword to puniſh them, God
will certainly, ſhortly, and ſeverely, reckon with them.” They took the
Roman ſword to ſeize Chriſt with, and by the Roman ſword, not long
after, they and their place and nation were deſtroyed. Therefore we
muſt not avenge outſºlves, becauſe God will repay; (Rom. 12. 19.) and
therefore we muſt ſuffer with faith and patience, becauſe perſecutors will
be paid in their own coin. See Rev. 13. 10. *
[2.] It was needleſs for him to draw his ſword in defence of his
Maſter, who, if he pleaſed, could ſummon into his ſervice all the hoſts
of heaven ; (v. 53.) “Thinkeſt thou that I cannot now pray to my Father
and he shall ſend from heaven effectual ſuccours ? Peter, if I would put
by theſe ſufferings, I could eaſily do it without thy hand or thy ſword.”
Note, God has no need of us, of our ſervices, much leſs of our fins, to
bring about his purpoſes ; and it argues our diſtruſt and diſbelief of the
power of Chriſt, when we go out of the way of our duty to ſerve his in-
tereſts. God can do his work without us; if we look into the heavens,
and ſee how he is attended there, we may eaſily infer, that, though we be
righteous, he is not beholden to us, Job 35. 5, 7. Though Chriſt was
crucified through weakneſs, it was a voluntary weakneſs; he ſubmitted
to death, not becauſe he could not, but becauſe he would not, contend
with it. This takes off the offence of the croſs, and proves Chriſt cru-
cified the power of God; even now in the depth of his ſufferings he
could call in the aid of legions of angels. Now, &pri—yet ; “Though the
buſineſs is ſo far gone, I could yet with a word ſpeaking turn the ſcale.”
Chriſt here lets us know, -
Firſt, What a great intereſt he had in his Father ; I can pray to my
Father, and he will ſend me help from the ſanctuary. I can rap2xxx;azi–
demand of my Father theſe ſuccours. Chriſt prayed as one having autho-
rity. Note, It is a great comfort to God’s people, when they are ſur-
rounded with enemies on all hands, that they have a way open heaven-
ward ; if they can do nothing elſe they can pray to him that can do
every thing. And they who are much in prayer at other times, have
moſt comfort in prayer when troubleſome times come. Obſerve, Chriſt
ſaith, not only that God could ſend him fuch a number of angels, but
that, if he inſiſted upon it, he would do it. Though he had undertaken
the work of our redemption, yet, if he had deſired to be releaſed, it
ſhould ſeem by this that the Tather would not have held him to it. He
might yet have gone out free from the ſervice, but he loved it, and
would not ; ſo that it was only with the cords of his own love that he
was bound to the altar.
Secondly, What a great intereſt he had in the heavenly hoſts; He
shall preſently give me more than twelve legions of angels, amounting to
above ſeventy-two thouſand. Obſerve here, 1. There is an innumerable
company of angels, Heb. 12. 22.
legions might be ſpared for our ſervice, and yet there would be no miſs
of them from about the throne. See Dan, 7. 10. They are marſhalled
in exact order, like the well-diſciplined legions ; not a confuſed multitude,
but regular troops; all know, their poſt, and obſerve the word of com-
mand. 2. This innumerable company of angels are all at the diſpoſal of
our heavenly Father, and do his pleaſure, Pſ. 103, 20, 21. 3. Theſe
h
| in his ſufferings, if he had needed or deſired it.
angelic hoſts were ready to come in to the aſſiſtance of our Lord Jeſus
See Heb. 1. 6, 14.
A detachment of more than twelve -
ST, MATTHEW, XXVI,
Chriſt in the High Prieſt's Palace.
They would have been to him as they were to Eliſha, chariots offire,
and horſes offire, not only to ſecure him, but to conſume thoſe that ſet
upon him. 4. Our heavenly Father is to be eyed and acknowledged in ||
all the ſervices of the heavenly hoſts; He shall give them me ; therefore
angels are not to be prayed to, but the Lord .#. angels, Pſ. 91. 11.
5. It is matter of comfort to all that wiſh well to the kingdom of |
Chriſt, that there is a world of angels always at the ſervice of the Lord
Jeſus, that can do wonders. He that has the armies of heaven at his
beck, can do what he pleaſes among the inhabitants of the earth ; He
ſhall preſently give them me. See how ready his Father was to hear his
prayer, and how ready the angels were to obſerve his orders; they are
willing ſervants, winged meſſengers, they fly ſwiftly. This is very en-
couraging to thoſe that have the honour of Chriſt, and the welfare of his
church, much at heart. Think they that they have more care and con-
cern for Chriſt and his church, than God and the holy angels have 2
[3.] It was no time to make any defence at all, or to offer to put by
the ſtroke; For how then shall the ſcriptures be fulfilled, that thus it must
be 2 v. 54. It was written that Chriſt ſhould be led as a lamb to the
Jlaughter, Iſa. 53. 7. Should he ſummon the angels to his affiſtance,
he would not be led to the ſlaughter at all ; ſhould he permit his diſci-
ples to fight, he would not be #. as a lamb quietly and without reſiſt-
ance ; therefore he and his diſciples muſt yield to the accompliſhment of
the predićtions. Note, In all difficult caſes, the word of God muſt be
concluſive againſt our own counſels, and nothing muſt be done, nothing
attempted, againſt the fulfilling of the ſcripture. If the eaſing of our
pains, the breaking of our bonds, the ſaving of our lives, will not con-
fiſt with the fulfilling of the ſcripture, we ought to ſay, “Let God's
word and will take place, let his law be magnified and made honourable,
whatever becomes of us.” Thus Chriſt checked Peter, when he ſet up
for his champion, and captain of his life-guard. -
4...We are next told how Chriſt argued the caſe with them that came
to take him ; , (v. 55.) though he did not refift them, yet he did reaſon
with them. Note, It will confiſt with chriſtian patience under our ſuf-
ferings, calmly to expoſtulate with our enemies and perſecutors, as David
with Saul, 1 Sam. 24. 14.—26. 18. Are ye come out, (1.) With rage
and enmity, as against a thief, as if I were an enemy to the public ſafety,
and deſervedly ſuffered this Thieves, draw upon themſelves the com-
mon odium ; every one will lend a hand to ſtop a thief; and thus they
fell upon Chriſt as the offscouring of all things. If he had been the
Plague of his country, he could riot have been proſecuted with more
heat and violence.
worſt of thieves, that dare the law, bid defiance to public juſtice, and
add rebellion to their fin You are come out as againſt a thief, with
ſwords and ſtaves, as if there were danger of reſiſtance; whereas ye have
hilled the just One, and he doth not reſiſt you, Jam. 5. 6. If he had
.not been willing to ſuffer, it was folly to come with ſwords and staves, for
they could not conquer him ; had he been minded to refiſt, he would have
eſteemed their iron as ſtraw, and their ſwords and ſtaves would have been |
as briers before a conſuming fire; but, being willing to ſuffer, it was
folly to come thus armed, for he would not contend with them.
He further expoſtulates with them, by reminding them how he had
behaved himſelf hitherto toward them, and they toward him. [1..] Of
his public appearance ; Iſat daily with you in the temple teaching. And,
[2] Of their public connivance; re laid no hold on me. . How comes
then this change 2 They were very unreaſonable, in treating him as they
did. First, He had given them no occaſion to look upon him as a thief,
for he had taught in the temple. And ſuch were the matter, and ſuch
the manner of his teaching, that he was manifeſted in the conſciences of
all that heard him, not to be a bad man. Such gracious words as came
from his mouth, were not the words of a thief, or of one that had a
devil. Secondly, Nor had he given them occaſion to look upon him as
one that abſconded, or fled from juſtice, that they ſhould come in the
night to ſeize him ; if they had any thing to ſay to him, they might
find him every day in the temple, ready to anſwer all challenges, all
charges, and there they might do as they pleaſed with him ; for the
chief prieſts had the cuſtody of the temple, and the command of the
guards about it ; but to come upon him thus clandeſtinely, in the place
of his retirement, was baſe and cowardly. Thus the greateſt hero may
be villanouſly aſſaſſinated in a corner, by one that in open field would
tremble to look him in the face. - -
But all this was done, (ſo it follows, v. 56.) that the ſcriptures of the
prophets might be ſulfilled. It is hard to ſay, whether theſe are the
words of the ſacred hiſtorian, as a comment upon this ſtory, and a direc-
(2.) With all this power and force, as againſt the
tion, to thy.chriilian reader to compare it with the ſcriptures of the Old
Teſtament, which pointed at it ; or, whether they are the words of
"Chriſt himſelf, as a reaſon why, though he could not but reſent this baſe
treatment, he yet ſubmitted to it, that the ſcriptures of the prophets
might be fulfilled, to which he had juſt now referred himſelf, v. 54.
Note, The ſcriptures are in the fulfilling every day; and all thoſe ſcrip-
tures which ſpake of the Meſfiah, had their full accompliſhment in our
Lord Jeſus. - . . . . . . . . . . .
5. How he was, in the midſt of this diſtreſs, ſhamefully deſerted by
his diſciples; They all forſook him, and fled. . . . .
(1.) This was their fin; and it was a great fin for them who had
left all to follow him, now to leave him for they knew not what. There
was unkindneſs in it, confidering the relation they ſtand in to him, the
favours they had received from him, and the melancholy circumſtances
he was now in. There was unfaithfulneſs in it, for they had ſolemnly
promiſed to adhere to him, and never to forſake him. He had indented
for their ſafe-condućt ; (John 18, 8.) yet they could not rely upon.
that, but ſhifted for themſelves by an inglorious flight. What folly was
this, for fear of death to flee from him whom they themſelves knew and
had acknowledged to be the Fountain of life 2 John 6.67, 68. Lord,
what is man / - -
(2.) It was a part of Chriſt’s ſuffering, it added afflićtion to his bonds,
to be thus deſerted, as it did to Job; (ch. 19. 13.) He hath put my
brethren far from me ; and to David; (Pſ. 38, 11.) Lovers and friends

island aloof from my ſore. They ſhould have ſtaid with him, to miniſter
| to him, to countenance him, and, if need
ere, to be witneſſes for him at
his trial; but they treacherouſly deſerted him, as, at St. Paul’s first an-
ſwer, no man stood with him. But there was a myſtery in this. [1..]
Chriſt, as a Sacrifice for fins, ſtood thus abandoned. The deer that by
the keeper’s arrow is marked out to be hunted and run down, is imme-
diately deſerted by the whole herd. In this he was made a Curſe for
us, being left as one ſeparated to evil. [2] Chriſt, as the Saviour of .
ſouls, ſtood thus alone; as he needed not, ſo he had not, the aſſiſtance
of any other in working out our ſalvation ; he bore all, and did all him-
ſelf. He trod the wine-preſs alone, and when there was none to uphold,
then his own arm wrought ſalvation, Iſa. 63. 3, 5. So the Lord alone
did lead his Iſrael, and they stand still, and only ſee this great ſalvation,
Deut. 32. 12. - -
57. And they that had laid hold on Jeſus, led him away
to Caiaphas, the High Prieſt, where the ſcribes and the el-
ders were aſſembled. 58. But Peter followed him afar
off unto the High Prieſt’s palace, and went in, and ſat with
the ſervants to ſee the end. 59. Now the chief prieſts,
and elders, and all the council, ſought falſe witneſs againſt
Jeſus, to put him to death, 60. But found none: yea,
though many falſe witneſſes came, yet found they none.
At the laſt came two falſe witneſs, 61. And ſaid, This
fellow ſaid, I am able to deſtroy the temple of God, and to
build it in three days. 62. And the High Prieſt aroſe,
and ſaid unto him, Anſwereſt thou nothing? What is it
which theſe witneſs againſt thee 63. But Jeſus held his
peace. And the High Prieſt anſwered and ſaid unto him,
I adjure thee by the living God, that thou tell us, whether
thou be the Chriſt the Son of God; 64. Jeſus ſaith unto
him, Thou haſt ſaid: nevertheleſs I ſay unto you, Here-
after ſhall ye ſee the Son of man fitting on the right hand
of power, and coming in the clouds of heaven, 65. Then
the High Prieſt, rent his clothes, ſaying, He hath ſpoken
blaſphemy ; what further need have we of witneſſes : Be-
hold, now, ye have heard his blaſphemy, 66. What think
ye 2. They anſwered and ſaid, He is guilty of death. 67.
|Then did they ſpit in his face, and buffeted him, and
others ſmote him with the palms of their hands, 68. Say-
ing, Propheſy unto us, thou Chriſt, who is he that ſmote
thee f. * I & - -
We have here the arraignment of our Lord Jeſus in the eccleſiaſtical.
court, before the great ſanhedrim. º - -
* *
* - -
* *
I. The fitting of the court; the ſcribes and the-elders were aſſem-
bled, though it was in the dead time of the night, when other people.
were faſt aſleep in their beds; yet to gratify their malice againſt Chriſt,
they depied themſelves that matéral reſt, and ſat up all night, to be
ready to fall upon the prey which Judas and his men, they hoped, would
*38. . . . . . . k “. . -
See, I. Wh
theſe were the moſt bitter enemies to Chriſt our great Teacher and Ru-
ler, où whom therefore they had a jealous eye, as one that eelipſed them ;
Perhaps ſome of theſe ſcribes and elders were not ſo malicious at Chriſt
as ſome others of them were ; yet, in concurrences with the reſt, they
made themſelves guilty. Now the ſcripture was fulfilled; (Pſ. 22. 16.)
£ºnbly of reacherous men ; and favid of his enemies gathering them.
Jelves together against him, Pſ. 35. 15. - . . s -
2. Where they were aſſembled ; in the alace orcaiaphas the High || * e ‘
y 5 p of Caiap ; , || off, there are ſons of Belial to ſwear againſt him.
and there they now convened again, to proſecute it." The High Priest ||
was 40-beth-din-the father of the houſe of judgment, but he is now the
patron of wickedneſs; his houſe ſhould have been the 'ſanétuary of ‘op- ||
Preſſed innocency, but it is become the throne of iniquity; and no won-
Priest : there they aſſembled two days before, to lay the plot, (v. 3.)
der, when even God’s houſe of prayer was made a den of thieves.
dºſiº, led him away, hurried hiſm, no doubt, with violence, led him as a
trophy of their vićtory, led him as a vićtim to the altar; he was brought
into Jeruſalem through that which was called the sheep-gate, for that
Was the way into town from the mount of Olives; and it was ſo called
becauſe the ſheep appointed for ſacrifice were brought that way to the
God, that takes away the fin of the world. Chriſt was led firſt to the
High Prieſt, for by the law all ſacrifices were to be firſt preſented to the
priest, and delivered into his hand, Lev. 17. 5, . . . . -
III. The cowardice and faint-heartedneſs of Peter;
Peter followed afar off. This comes in here, with an eye to the follow-
ing ſtory of his denying him. He forſook him as the reſt did, when he
was ſeized, and what is here ſaid of his following him is eaſily reconcilea-
ble with his forſaking him; ſuch following was no better than forſaking
1. He followed him, but it was after off: Some - ſparks of love and .
concern for his Mºafter there were in his breaſt, and therefore he followed
him ; but fear and concern for his own 'ſafety prevailed, and therefore |
he followed afar, off. Note, It looks ill, and “bodes worſe, when }
thoſe that are willing to be Chriſt’s, diſciples, are not willing to be
afar off, is by little and little to go back from him.
in drawing back, nay, in looking back. - * * ,
2. He followed him, but he went in, and ſat with the ſervants. He
There is danger
with the ſervants, not to filence their reproaches, but to ſcreen himſelf.
Tt was preſumpt
** ap - * - - - - *
that does ſo, throws himſelf out of God's “protećtion. Chriſt had
told Peter that, he could not follow him now, and had particularly."
warned him of his danger this night; and yet he would venture into the
midſt of this wicked crew. . . It helped David to walk in his integrity,
that he hated the congregation of evil doers, and would not ſit with the
wicked. . • y
3. He followed him, but it was only to ſee the end, led more by his cu-
than as a diſciple, a perſon concerned. He ſhould have gone in, to do
Chriſt ſome ſervice, or to get ſome wiſdom and grace to himſelf, by ob-
ferving Chriſt's behaviour under his ſufferings; but he went in only to
leek about him ; it is not unlikely that Peter went in, expecting that
£hriſt would have made his eſcape miraculouſly out of the hands of his
bim, he would now have ſtruck them dead, who ſat to judge him ; and
this he had a mind to ſee : if ſo, it was folly for him to think of ſeeing
any other end than what Chriſt had foretold, that he ſhould be put to
‘death. Note, It is more our concern to: prepare for the end, whatever
it may be, than curiouſly to inquire what the end will be. The event
is God’s, but the duty is our’s. e
IV: The trial of our Lord Jeſus in this court. -
1. They examined witneſſes againſt him, though they were reſolved,
o they were, that were aſſembled; the ſtribes, the prin-
cipal teachers, and elders, the principal rulers, of the Jewiſh church : }
. . . . St. MATTHEw, xxvi.
|
zable in their court, were, falſe doćtrine and blaſphemy ,
Chriſt in the High Prieſt's Palace.
right or wrong, to condemn him ; yet, to put the better colour upon it,
they would produce evidence againſt him. The crimes properly cognis
theſe they en-
deavoured to prove upon him. And obſerve here, . . . .
, (1.) Their ſearch for proof; They ſought falſe witneſs against him ;
they had ſeized him, bound him, abuſed him, and after all are to ſeek for
ſomething to lay to his charge, and can ſhew no cauſe for his commits
ment. They tried if any of them could allege ſeemingly from their own
knowledge any thing againſt him.; and ſuggeſted one calumny and then
another, which, if true, might touch his life. Thus evil men dig up miſ:
chief, Prov. 16, 27. Here they trod in the ſteps of their predeceſſors,
who deviſed devices against Jeremiah, Jer. 18, 18.—20. 10. - They made
| proclamation, that, if any one could give information againſt the priſoner
The ºffembly of the wicked have incloſed me. Jeremiah complains of an aſ- |
at the bar, they were ready to receive it, and preſently many bare falſe
witneſs againſt him; (v. 60.) for if a ruler hearken to lies, all his ſervants
|| confiſtency with itſelf, . no, not they themſelves being judges.
II. The ſetting of the priſºner to the bar; they that had laid hold on ||
| a word properly uſed of a living temple; I will raiſe it to life.
known to be ſo. Here began Peter's defiying him ; for to follow him :
: are wicked, and will carry falſe ſtories to him, Prov. 29. 12. This is an
evil often ſeen under the ſun, Eccl. 10.5. If Naboth muſt be taken
(2.) Their ſucceſs in this ſearch ; in ſeveral attempts they were
baffled, they ſought falſe teſtimonies among themſelves, others came in
to help them, and yet they found none ; they could make nothing of it,
could not take the evidence together, or give it any colour of truth or
Thé
matters alleged were ſuch palpable lies, as carried their own confutation
along with them. This redounded much to the honour of Chriſt now,
when they were loading him with diſgrace. wº .
But at laſt they met with two witneſſes; who, it ſeems, agreed in their
| evidence, and therefore were hearkened to, in hopes that now the point
- | was gained.
temple ; very fitly therefore is Chriſt led that way, who is the Lamb of
The words they ſwore againſt him, were, that he ſhould
ſay, I am able to deſtroy the temple of God, and to build it in three days,
v. 61. Now by this they defigned to accuſe him, [1..] As an Enemy to
the temple, and one that ſought for the deſtruction of it, which they
| could not bear to hear of 2 for they valued themſelves by the temple of
(v. 58.) But |
the Lord, (Jer. 7. 4. ) and, when they abandoned other idols, made à.
perfect idol of that. Stephen was accuſed for ſpeaking againſt this holy
place, Acts 6, 13, 14. . [2.] As one that dealt in witchcraft, or ſome
ſuch unlawful arts, by the help of which he could rear ſuch a building in
three days. They had often ſuggeſted that he was in league with Beel-
zebub ; now, as to this, Firſt, The words were miſ-recited ; he ſaid,
Deſtroy ye this temple, (John, 2., 19.) plainly intimating that he ſpake
of a temple which his enemies would ſeek to deſtroy ; they come, and
ſwear that he ſaid, I am able to deſtroy this temple, as if the defigh
againſtit were his. He ſaid, In three days I will raiſe it up—#yses, #:
$fe. They
come, and ſwear that, he ſaid, I am able, 3rkočouchazi—to build it ; which
is properly uſed of a houſe-temple. Secondly, The words were miſun-
derſtood; he ſhake of the temple of his body, (John 2. 21.) and per-
| haps when hé ſaid this temple, pointed to, or laid his hand upon, his own
ſhould have gone up to the court, and attended on his Maſter, and ap- ||
peared for him. ; but , he went in where there was a good fire, and ſat
body ; but they ſwear that he ſaid the temple of God, meaning this holy
place. . Note, There have been, and ſtill are, ſuch as wrest the ſayings
of Chriſt to their own deſtruction, 2 Pet. 3. 16. Thirdly, Make the
ion in Peter thus to thruſt himſelf into temptation ; he
worſt they could of it; it was no capital crime, even by their own law;
if it had been, no queſtion but he had been proſecuted for it, when he
ſpake the words in a public diſcourſe ſome years ago; nay, the words
| give colour to their malicious proſecution. & d
# filled, which ſaid, Falſe witneſſes are riſen up againſt me 3 (Pſ. 27. 12.)
rioſity than by his conſcience; he attended as an idle ſpectator rather ||
the charge of God’s elect P Rom. 8. 33, 34.
were capable of a laudable conſtrućtion, and ſuch as beſpoke a kindneſs
for the temple ; if it were deſtroyed, he would exert himſelf to the ut-
moſt to rebuild it. But any thing that looked criminal, would ſerve to
Now the ſcriptures were full-
and ſee Pſ. 35. 1 1. Though I have redeemed them, they have ſpoken lies
| againſt me, Hoſ. 7. 13. We ſtand juſtly accuſed, the law accuſeth us,
| Deut. 27. 26. John 5.45. Satan and our own conſciences accuſe us,
| 1 John 3. 20. The creatures cry againſt us.
| from all theſe
| unjuſtly and fa
perſecutors.; that, having ſo lately ſtruck them down, who came to ſeize |
Now, to diſcharge us
iuſt accuſations, our Lord Jeſus ſubmitted to this, to be
łº, accuſed, that in the virtue of his ſufferings we may
be enabled to triumph over all challenges; Who ſhall lay any thing to
He was accuſed, that we
might not be condemned ; and if at any time we ſuffer thus, have all
|
manner of evil, not only ſaid, but ſworn, againſt us falſely, let us reme
ber that we cannot expect to fare better than our Malter.
(3.) Chriſt's filence under all theſe accuſations, to the amazement of
the court, v. 62. The High Prieſt, the judge of the court, aroſe in
ſome heat, and ſaid, “Anſwerest thou nothing * Come, you the priſoner
at the bar; you hear what is ſworn againſt you, what have you now to
In-
. ' ST, MATTHEW, XXVI.
Chriſt in the High Prieſt's Palace.
ſay for yourſelf? What defence can you thake? Or what pleau have li
yóu to offer in anſwer to this charge º' But Jeſus held his peace, (v. 63.)
confuſion ; not becauſe he wanted ſomething to ſay, or knew hot how
to ſay it, but that the ſcripture might be fulfilled; (Iſa. 53. 7.) As the
sheep is dumb before the shearer, and before the butcher, ſo he opened not
his mouth ; and that he might be the Son of David, who, when his ene-
mies ſpake miſchievous things againſt him, was as a deaf man that heard
not, Pſ. 38. 12... 14. He was filent, becauſe his hour was come; hé
would not deny the charge, becauſe he was willing to ſubmit to the
ſentence ; otherwiſe, he could as eaſily have put them to filence and
ſhame now, as he had done many a time before.
into judgment with us, we had been ſpeechleſs, (ch. 22. 12.) not able to
anſwer for one of a thouſand, Job 9. 3. Therefore, when Chriſt was
made. Sin for us, he was ſilent, and left it to his blood to ſpeak, Heb.
that we might have ſomething to
12. 24. He ſtood mute at this bar,
ſay at God’s bar.
be had to ſome other eagedient.
officio ; and, ſince they could not accuſe him, they will try, contrary to
the law of equity, to make him accuſe himſelf.
(1.) Here is the interrogatory put to him by the High Prieſt.
... Obſerve, [1..] The queſtion itſelf; Whether thou be the Christ, the
Son of God 2 That is, Whether thou pretend to be ſo 2 For they will
by no means admit it into confideration, whether he be really ſo or no;
though the Meſfiah was to be the Conſolation of Iſrael, and glorious
things were ſpoken concerning him in the Old Teſtament, yet ſo
ſtrangely beſotted were they with a jealouſy of any thing that threatened
their exorbitant power and grandeur, that they would never enter into
the examination of the matter, whether Jeſus was the Meſſiah or no;
never once put the caſe, ſuppoſe he ſhould be ſo ; they only wiſhed him
to confeſs that he called himſelf ſo, that they might, on that indićt him
as a deceiver. What will not pride and malice carry men to ? .
[2.] The ſolemnity of the propoſal of it ; I adjure thee by the living
God, that thou tell us. Not that he had any regard to the living God, bu
took his name in vain; only thus he hoped to gain his point with our
Lord Jeſus; “If thou haſt any value for the bleſſed name of God and |
reverence for his Majeſty, tell us this.” If he ſhould refuſe to anſwer
when he was thus adjured, they would charge him with contempt of
the bleſſed name of God. Thus the perſecutors of good men often take
advantage againſt them by their conſciences, as Daniel’s enemies did
againſt him in the matter of his God. -
(2.) Chriſt’s anſwer to this interrogatory, (v. 64.) in which,
[1..] He owns himſelf to be the Christ, the Son of God. Thou hast.
ſhid ; that is, “It is as thou haſt ſaid ;” for in St. Mark it is, I am.
Hitherto, he ſeldom profeſſed himſelf expreſsly to be the Chriſt, the Son
of God; the tenor of his doćtrine beſpoke it, and his miracles proved
it : but now he would not omit to make a confeſſion of it, First, Be-
cauſe that would have looked like a diſowning of that truth which he
came into the world to bear witneſs to. Secondly, It would have looked
like declining his ſufferings, when he knew the acknowledgment of this
would give his enemies all the advantage they defired againſt him. He
thus confeſſed himſelf, for example and encouragement to his followers,
when they are called to it, to conſeſ him before men, whatever hazards
they run by it. And according to this pattern the martyrs readily con-
feſſed themſelves chriſtians, though they knew they muſt die for it, as |
the martyrs at Thebais, Euſeb. Hiſt. 1.8. c. 9. That Chriſt anſwered
out of a regard to the adjuration which Caiaphas had profanely uſed by
the living God, I cannot think, any more than that he had any regard to
the like adjuration in the Devil’s mouth, Mark 5. 7.
[2.] He refers himſelf, for the proof of this, to his ſecond coming,
and indeed to his whole eſtate of exaltation. It is, probable that they
looked upon him with a ſcornful diſdainful ſmile, when he ſaid, I am ;
“A likely fellow,” thought they, “to be the Meſfiah, who is expe&ted
to come in ſo much pomp and power;” and to that this nevertheleſs re-
fers. “Though now you ſee me in this low and abjećt ſtate, and think
it a ridiculous thing for me to call myſelf the Meſfiah, nevertheleſ the
day is coming when I ſhall appear otherwiſe.” Hereafter, & &pri—ā
'modo—ſhortly ; for his exaltation began in a few days ; now ſhortly his
kingdom began to be ſet up ; and hereaſter ye ſhall ſee the Son of man
Jitting on the right hand of power, to judge the world ; of which his com-
ing ſhortly to judge and deſtroy the Jewiſh nation would be a type and
earneſt. Note, The terrors of the judgment-day will be a ſenſible con-
If God had entered
|
|
}
}
- - • . - - | will be then too late,) but in order to an eternal confuſion. Ob
not as one ſullen, or as one ſelf-condemned, or as one aſtoniſhed and in
vićtion to the mòſt obſtinate infidelity, not in order to converſiófi, (i.
£rvé;
First, Whom they ſhould ſee; the Son of man. Having owned himſelf
the Son of God, even now in his eſtate of humiliation, he ſpeaks of him.
ſelf as the Soil of man, even in his eſtate of exaltation ; for he had theſe
two diſtinét natures in one perſon. The incarnation of Chriſt has made
him Son of God and Son of man; for he is Immanuel, God with us;

Secondly, In what poſture they ſhould ſee him ; 1. Sitting on the right
hand of power, according to the prophecy of the Meſſiah ; (Pſ. 110. I.)
Sit thou at my right hand; which denotes both the dignity and the do:
minioſi he is exalted to. Though now he ſtood at the bar, they ſhould
ſhortly ſee him fit on the throne. 2. Coming in the clouds of heaven ;
this refers to another prophecy concerning the Son of man, (Dan. 7.
13, 14.) which is applied to Chriſt, (I uke 1. 33.) when he came to dé.
ſtroy Jeruſalem ; ſo terrible was the judgment, and ſo ſenſible the indi-
cations of the wrath of the Lamb in it, that it might be called a viſible ..
. . . | appearance of Christ ; but doubtleſs it has reference to the general judg-
Well, this way will not do ; aliá aggrediendum est viá—recourſe must ||
ment ; to this day he appeals, and ſummons them to an appearance, then
U | and there to anſwer for what they are now doing. He had ſpoken of
2. They examined our Lord Jeſus himſelf upon an oath like that ea | - * a
them lift up their heads for joy in the proſpect of it, Luke 21. 27, 28.
| Now he ſpeaks of it to his enemies, for their terror; for nothing is more
this day to his diſciples, a while ago, for their comfort, and had bid
comfortable to the righteous, nor more terrible to the wicked, than
Chriſt’s judging the world at the laſt day. . . . . . * *
V. His convićtion upon this trial ; *. High Priest rent his clothes,
according to the cuſtom of the Jews, when they heard or ſaw any thing
done or ſaid, which they looked upon to be a reproach to God; as Iſa,
36. 22.-37. 1. Aćts 14. 14. Caiaphas would be thought extremely
tender of the glory of God; (Come, ſee his zeal for the Lord of hosts ;)
but, while he pretended an abhorrence of blaſphemy, he was himſelf the
greateſt blaſphemer; he now forgot the law which forbade the High
Prieſt in any caſe to rent his clothes, unleſs we will ſuppoſe this an ex-
cepted caſe. . . . . . * * . . .
Obſerve, 1. The crime he was found guilty of ; blaſphemy. He hath
Jjoken blaſhemy; that is, he hath ſpoken reproachfully of the living
God; that is the notion we have of blaſphemy; becauſe we by fin
had reproached the Lord, therefore Chriſt, when he was made Sin for us,
was condemned as a blaſphemer for the truth he told them. .
2. The evidence upon which they found him guilty; ?e have heard the
blaſphemy; why ſhould we trouble ourſelves to examine witneſſès ahy
further He owned the fact, that he did profeſs himſelf the Son of God;
and then they made blaſphemy of it, and convićted him upon his con-
feffion. The High Prieſt triumphs in the ſucceſs of the ſnare he had
laid ; “ Now I think I have done his buſineſs for him.” Aha, ſo would
we have it. Thus was he judged out of his own moiſth at their bar, be-
cauſe we were liable to be ſo judged at God’s bar. . There is no need
of witneſſes againſt us; our own conſciences are againſt us inſtead of a
thouſand witneſſes. - . . . -
VI. His ſentence paſſed, upon this convićtion, v, 66. * + -
Here is, 1. Caiaphas'-appeal to the bench ; //hat think ye * See his
baſe hypocriſy and partiality; when he had already prejudged the cauſe,
and pronounced him a blaſphemer, then, as if he were willing to be ad-
viſed, he aſks the judgment of his brethren ; but hide malice ever ſo
cunningly under the robe of juſtice, ſome way or other it will break out.
If he would have dealt fairly, he ſhould have colle&ted the votes of
the bench ſeriatim—in order, and begun with the junior, and have dé-
livered his own opinion laſt; but he knew that by the authority of his
place he could ſway the reſt, and therefore declares his judgment, and
preſumes they are all of his mind; he takes the crime; with regard to
Chriſt, pro conſiſ)—as a crime conſiſed; and the judgment, with re-
gard to the court, pro concºſ)—as a judgment agreed to. . . .
2. Their concurrence with him ; they ſaid, He is guilty of death ;
perhaps they did not all concur, it is certain that Joſeph of Animathea,
if he was preſent, diſſented ; (Luke 23.51.) ſo did Nicodemus, and, it
is likely, others with them ; however, the majority carried it that way :
but, perhaps, this being an extraordinary council, or cabal rather, none
had notice to be preſent but ſuch as they knew would concur, and ſo it
might be voted nemine contradicente—unanimouſly. The judgment
was, “ He is guilty of death ; by the law he deſerves to die.” Though
they had not power now to put any man to death, yet by fieh, a judg-
ment as this they made a man an outlaw among his people, (qui caput
gcrit lupinum—he carries a wolf’s head; ſo our old law deſcribes agout-
law,) and ſo expoſed him to the fury either of a popular tumult, as
Stephen was, or to be clamoured againſt before the governor, as Chriſt
ST, MATTHEW, XXVI.
was. Thus was the Lord of life condemned to die, that through him
there may be no condemnation to us. - •
VII. The abuſes and indignities done to him after ſentence paſſed ;
(v. 67, 68.) Then, when he was found guilty, they ſhat in his face. Be- ||
cauſe they had not power to put him to death, and could not be ſure
that they ſhould prevail with the governor to be their executioner, they
would do him all the miſchief they could, now that they had him in
their hands. Condemned priſoners are taken under the ſpecial protec-
tion of the law, which they are to make ſatisfaction to, and by all civi-
lized nations have been treated with tenderneſs; ſufficient is this puniſh-
ment. But when they had paſſed ſentence upon our Lord Jeſus, he was
treated as if hell had broken looſe upon him, as if he were not only worthy
of death, but as if that were to good for him, and he were unworthy of
the compaſſion ſhewed to the worſt malefactors. Thus, he was made
a Curſe for us. But who were they, that were thus barbarous It ſhould
ſeem, the very ſame that had paſſed ſentence upon him. They ſaid, He
is guilty of death, and then did they ſpit in his face. The prieſts began,
and then no wonder if the ſervants, who would do any thing to make
fport to themſelves, and curry favour with their wicked maſters, carried
on the humour. See how they abuſed him. -
1. They ſpat in his face. Thus the ſcripture was fulfilled, (Iſa. 50. 6..) |
He hid not his face from shame and ſpitting. Job complained of this in-
dignity done to him, and herein was a type of Chriſt ; (Job 30. 10.)
They ſhare not to ſpit in my face. It is an expreſfion of the greateſt con-
tempt and indignation poſſible; looking upon him as more deſpicable
than the very ground they ſpit upon. When Miriam was under the
leproſy, it was looked upon as a diſgrace to her, like that of her father
Jpitting in her face, Numb. 12. 14. He that refuſed to raiſe up feed to
his brother, was to undergo this diſhonour, Deut. 25. 9. Yet Chriſt,
when he was repairing the decays of the great family of mankind, ſub-
mitted to it. That face which was fairer than the children of men, which
was white and ruddy, and which angels revenence, was thus filthily abuſed
by the baſeſt and vileſt of the children of men. Thus was confuſion
poured upon his face, that our’s might not be filled with everlaſting
fhame and contempt. They who now profane his bleſſed name, abuſe
his word, and hate his image on his fan&tified ones; what do they better
than ſpit in his face They would do that, if it were in their reach.
2. They buffeted him, and ſmote him with the palms of their hands.
This added pain to the ſhame, for both came in with fin. Now the
feripture was fulfilled, (Iſa. 50. 6.) I gave my cheek to them that plucked
off the hair; and (Lam. 3. 30.) He giveth his cheek to him that ſmiteth
him, he is filled with reproach, and yet keepeth ſilence; (v. 28.) and (Mic.
5. 1.) They shall ſinite the Judge of Iſrael with a rod upon the cheek;
here the margin reads it, They /
nifies, and this he ſubmitted to. -
3. They challenged him to tell who ſtruck him, having first blind-
folded him ; Prophéſy unto us, thou Christ, who is he that ſnote thee 2
(1.) They made ſport with him, as the Philiſtines did with Samſon ; it
is grievous to thoſe that are in miſery, for people to make merry about
them, but much more to make merry with them and their miſery. Here
was an inſtance of the greateſt depravity and degeneracy of the human
.nature that could be, to ſhew that there was need of a religion that ſhould
recover men to humanity. (2.) They made ſport with his prophetical
office. They had heard him called a prophet, and that he was famed
for wonderful diſcoveries; this they upbraided him with, and pretended
to make a trial of ; as if the divine omniſcience muſt ſtoop to a piece of
children’s play. They put a like affront upon Chriſt, who profanely jeſt
with the ſcripture, and make themſelves merry with holy things; like
Belſhazzar’s revels in the temple-bowls. -
69. Now Peter ſat without in the palace: and a damſel
came unto him, ſaying, Thou alſo waſt with Jeſus of Ga-
lilee. , 70. But he denied before them all, ſaying, I know
not what thou ſayeſt, 71. And when he was gone out
into the porch, another maid ſaw him, and ſaid unto them
that were there, This fellow was alſo with Jeſus of Naza-
reth. 72. And again he denied with an oath, I do not
know the man. 73. And after a while came unto him
they that ſtood by, and ſaid to Peter, Surely thou alſo art
one of them, for thy ſpeech bewrayeth thee. 74. Then
began he to curſe and to ſwear, ſaying, I know not the
man. And immediately the cock crew. 75. And Peter
Jmote him with rods ; for ſo #&miazy fig- |
Chriſt denied by Peter.
he went out, and wept bitterly. -
in as a part of Chriſt's ſufferings. Our Lord Jeſus was now in the High
| Prieſt’s hall, not to be tried, but baited rather ; and then it would have
been ſome comfort to him to ſee his friends near him. But we do not
| find any friend he had about the court, ſave Peter only, and it would
have been better if he had been at a diſtance. Obſerve how he fell, and
how he got up again by repentance. - -
... I. His fin, which is here impartially
men of ſcripture, who dealt faithfully. Obſerve, *
1. The immediate occaſion of Peter’s fin. He ſat without in the
palace, among the ſervants of the High Prieſt. ... Note, Bad company is
to many an occaſion of fin; and thoſe who needleſsly thruſt themſelves
remembered the words of Jeſus, which ſaid unto him, .
Before the cock crow, thou ſhalt deny me thrice. And
we have here the ſtory of Peter's denying his Maſter, and it comes .
Aº
related, to the honour of the pen-
into it, go upon the Devil's ground, venture into his crowds, and may
expect either to be tempted and inſnared, as Peter was, or to be ridiculed.
and abuſed, as his Maſter was ; they ſcarcely can come out of ſuch
company, without guilt or grief, or both. He that would keep God’s
commandments and his own covenant, muſt ſay to evil-doers, Depart
jrom me, Pſ. J 19. 115. Peter ſpake from his own experience, when he
warned his new converts to ſave themſelves from that untoward genera-
tion ; for he had like to have ruined himſelf by but going once among
them. -
2. The temptation to it. He was challenged as a retainer to Jeſus of
Galilee. Firſt, one maid, and then, another, and then the reſt of the ſer-
vants, charged it upon him ; Thou alſo wast with Jéſus of Galilee, v. 69.
And again, This fellow was with Jeſus of Nazareth, v. 71. And again,
(v. 73.) Thou alſo art one of them, for thy ſpeech bewrayeth thee to be a
Galilean ; whoſe diale&t and pronunciation differed from that of the other
Jews. Happy he whoſe ſpeech bewrays him to be a diſciple of Chriſt,
by the holineſs and ſeriouſneſs of whoſe diſcourſe it appears that he has
been with Jeſus Obſerve how ſcornfully they ſpeak of Chriſt—Jeſus
of Galilee, and of Nazareth, upbraiding him with the country he was of ;
and how diſdainfully they ſpeak of Peter—This fellow; as if they thought
it a reproach to them to have ſuch a man in their company, and he was
well enough ſerved for coming among them ; yet they had nothing to
accuſe him of, but that he was with Jeſus, which, they thought, was
enough to render him both a ſcandalous and a ſuſpected perſon. -
3. The fin itſelf. When he was charged as one of Chriſt’s diſciples,
he denied it, was aſhamed and afraid to own himſelf ſo, and would have
all about him to believe that he had no knowledge of him, nor any kind-
neſs or concern for him. - - -
(1.) Upon the firſt mention of it, he ſaid, I know not what thouſayeſ?..
This was a ſhuffling anſwer; he pretended that he did not ...
charge, that he knew not whom ſhe meant by Jeſus of Galilee, or what
ſhe meant by being with him; ſo making ſtrange of that which his heart
was now as full of as it could be. [1..] It is a fault thus to miſrepre-
ſent our own apprehenſions, thoughts, and affections, to ſerve a turn ; to
pretead that we do not underſtand, or did not think of, or remember,
that which yet we do apprehend, and did think of, and remember ; this
is a ſpecies of lying which we are more prone to than any other, becauſe
in this a man is not eaſily diſproved; for who knows the ſpirit ºf a man,
Jave himself? But God knows it, and we muſt be reſtrained from this
wickedneſs by a fear of him, Prov. 24, 12. [2.] It is yet a greater
fault to be ſhy of Chriſt, to diſſemble our knowledge of him, and to
ſhift off a confeſſion of him, when we are called to it; it is, in effect, to
deny him. - -
(2.) Upon the next attack, he ſaid, flat and plain, I know not the man,
| and backed it with an oath, v. 72. This was, in effect, to ſay, I will not
own him, I am no chriſtian ; for chriſtianity is the knowledge of Chriſt.
Why, Peter 2 Canſt thou look upon yonder Priſoner at the bar, and ſay
thou doſt not know him l)idſt not thou quit all to follow him 2 And
haſt thou not been the man of his counſel ? Haſt thou not known him
better than any one elſe 2 Didſt thou not confeſs him to be the Chriſt,
the Son of the Bleſſed ? Haſt thou forgotten all the kind and tender
looks thou haſt had from him, and all the intimate fellowſhip thou haſt
had with him Cahſt thou look him in the face, and ſay that thou doſt
not know him 2 *- -
(3.) Upon the third affault, he began to curſe and to ſwear, ſaying, I
know not the man, v. 74. This was worſt of all, for the way of fin is
|
down-hill. He curſed and ſwore, [1..] To back what he ſaid, and to
ST, MATTHEw, XXVII.
The Repentance of Judas.
oaths and impregations.
guage of his enemies thus to take his name in vain.
}
owned it.
gaii credit to it, that they might not. any more call it in queſtion; lie || into the porch. before, (v.7 1.) and if he had gone quite off then; his
did not only ſay, it, but ſwear it ; and yet what he ſaid, was falſe. Note,
We have reaſon to ſuſpect the truth of that which is backed with raſh
None but the Devil's ſayings need the Devil's
proofs. He that will not be reſtrained by the third commandment from
mocking his God, will not be kept by the ninth from, deceiving his bro-
ther. [2] He deſigned it to be an evidence for him, that he was none
of Chriſt's diſciples, for this was none of their language. Curfing and
fwearing ſuffice to prove a man no diſciple of Chriſt; for it is the lan-
This is written for warning to us, that we fin not after the finilitude
of Peter's tranſgreſſion; that we never, either direétly or indire&tly, deny
Chriſt the Lord that bought us, by rejećting his offers, refiſting his
Spirit, diſſembling our knowledge of him, and being aſhamed of him and
his words, or afraid of ſuffering for him and with his ſuffering people.
4. The aggravations of this fin ; which may be of uſe to take notice
of, that we may obſerve the like tranſgreſſions in our own fins. Confider,
(1.) Who he was—an apoſtle, one of the firſt three, that had been upon
all occaſions the moſt forward to ſpeak to the honour of Chriſt. The
greater profeſſion we make of religion, the greater is our fin if in any
thing we walk unworthily. ... (2.) What fair warning his Maſter had
given him of his danger ; if he had regarded this as he ought to have
done, he would not have run himſelf into the temptation. {*} How
ſolemnly he had promiſed to adhere to Chriſt in this night of trial; he
had ſaid again and again, “I will never deny thee; no, I will die with
thee firſt ;” yet he brake theſe bonds in ſunder, and his word was yea
and nay. (4.) How ſoon he fell into this fin after the Lord's ſupper.
There to receive ſuch an ineſtimable pledge of redeeming love, and yet ||
the ſame night, before morning, to diſown his Redeemer, was indeed || e - º & * tº
| It is a very affecting ſtory which is recorded in this chapter concerning the
turning aſide quickly. (5.) How weak comparatively the temptation
was ; it was not the judge, or any of the officers of the court, that ||
charged him with being a diſciple of Jeſus, but a filly maid or two, that
probably deſigned him no hurt, nor would have done him any if he had
This was but running with the footmen, Jer, 12.5. (6.)
How often he repeated it ; even after the cock had crowed once he con-
tinued in the temptation, and a ſecond and third time relapſed into the
fin. Is this Peter How art thou fallen I ‘.
Thus was his fin aggravated ; but on the other hand there is this to
extenuate it—that, what he ſaid he ſaid in his haste, Pſ. 116. 11. He
fell into the fin by ſurpriſe, not, as Judas, with defign; his heart was
againſt it; he ſpake very ill, but it was unadviſedly, and before he was :
3 W2T6.
II. Peter’s repentance for this
our admonition, that we may not fin; but, if at any time we be over-
taken, this is written for our imitation, that we may make haſte to repent.
Now obſerve,
1. What it was, that brought Peter to repentance. -
(I.) The cock crew ; (v. 74.), a common contingency ; but, Chriſt
having mentioned the crowing of the cock in the warning he gave him,
that made it a means of bringing him to himſelf. The word of Chriſt
can put a fignificancy upon whatever fign he ſhall pleaſe to chooſe, and
by virtue of that word he can make it very beneficial to the ſouls of his
people. The crowing of a cock is to Peter inſtead of a John Baptiſt,
the voice of one calling to repentance.
the crowing of the cock, to put us in mind of what we had forgotten.
When David's heart ſnote him, the cock crew. Where there is a living
principle of grace in the ſoul, though for the preſent overpowered by
temptation, a little hint will ſerve, only for a memorandum, when God.
ſets in with it, to recover it from a by-path.
a cock made a happy occaſion of the converſion of a ſoul. Chriſt comes
iſometimes in mercy at cock-crowing. * ,
(2.) He remembered the words of the Lord; this was it that brought
him to himſelf, and melted him into tears of godly ſorrow ; a ſenſe of
his ingratitude to Chriſt, and the ſlight regard he had had to the graci-
ous warning Chriſt had given him. Note, A ſerious refle&tion upon the
words of the Lord Jeſus will be a powerful inducement to repentance,
and will help to break the heart for fin.
more than that he has finned againſt the grace of the Lord Jeſus and the
tokens of his love.
2. How
terly.
(1.) His ſorrow was ſecret ;
Hall, vexed at himſelf that ever he came into it, now that he found what
a ſnare he was in, and got out of it as faſt as he could. He went out
Vol. IV. No. 79.
fin, v. 75. The former is written for ||
Conſcience ſhould be to us as
Here was the crowing of
Nothing grieves a penitent.
his repentance was expreſſed ; IHe went out and wept bit-
he went out, out of the High Prieſt’s
ſecond and third denial had been prevented; but then he came in again,
now he went out and came in no more... . He went out to ſome place of
ſolitude and retirement, where he might bemoan himſelf, like the doves of
the valleys, Ezek. 6.9. Jer, 9. 1, 2. He went out, that he'might not
be diſturbed in his devotions on this ſad occaſion. We may then be moſt
free in our communion with God, when we are moſt free from the cony.
verſe and buſineſs of this world. In mourning for fin, we find the fami-
lies apart, and their wives apart, Zech. 12, 11,12. 1.
(2.) His ſorrow was ſerious; He wept bitterly, Sorrow for fin muſt
not be ſlight, but great and deep, like that for an only ſon. Thoſe that
have finned ſweetly, muſt weep bitterly ; for, ſooner or later, fin will be
bitterneſs.
(a ſea of tears would not do that,) but to evidence that there is a real
change of mind, which is the effence of repentance, to make the pardon
the more welcome, and fin for the future the more loathſome. Peter,
| who wept ſo bitterly for denying Chriſt, never denied him again, but
confiſed him often and openly, and in the mouth of danger ; ſo far from
ever ſaying, I know not the man, that he made all the houſe of Iſrael
know affiredly that this ſame Jeſus was Lord and Chriſt. True repent-
ance for any fin will be beſt evidenced by our abounding in the contrary
grace and duty; that is a fign of our weeping, not only bitterly, but
ſincerely. Some of the ancients ſay, that as long as Peter lived, he never
heard a cock crow, but it ſet him a weeping. Thoſe that have truly
ſorrowed for fin, will ſorrow upon every remembrance of it; yet not ſo
as to hinder, but rather to increaſe, their joy in God and in his mercy
and grace. l
.* CHAP. XXVII.
Jufferings and death of our Lord Jeſus. Confidering the thing itſelf,
there cannot be a more tragical ſtory told us ; common humanity would
melt the heart, to find an innocent and excellent perſon thus miſſed. But
conſidering the deſign and fruit of Chriſt's ſufferings, it is goſpel, it is
good news, ihat Jeſus Christ was thus delivered for our offences; and
there is nothing we have more reqſon to glory in than the croſs of Christ.
In this chapter, obſerve, I. How he was proſecuted. 1. The delivering
of him to Pilate, v. 1, 2. 2. The deſpair of Judas, v. 3...10. 3. The
mours of the people against him, v, 15.25. 5. Sentence paſſed, and
the warrant ſigned for his execution, v. 26. II. How he was executed.
1. He was barbarouſly uſed, v. 27.30. 2. Led to the place of execu-
tion, v. 31...33. 3. There he had all poſſible indignities done him, and
reproaches caſt upon him, v. 34.44. 4. Heaven frowned upon him,
v. 45.49. 5. Many remarkable things attended his death, v. 50.56.
6. He was buried, and a watch ſet on his grave, v. 57.66.
HEN the morning was come, all the chief prieſts
. and elders of the people took counſel againſt
Jeſus to put him to death. 2. And when they had bound
him, they led him away, and delivered him to Pontius
Pilate the governor. 3. Then Judas which had betrayed
him, when he ſaw that he was condemned, repented him-
ſelf, and brought again the thirty pieces of ſilver to the
chief prieſts and elders, 4. Saying, I have ſinned, in that
I have betrayed the innocent blood. And they ſaid, What
is that to us? See thou to that. 5. And he caſt down the
pieces of filver in the temple, and departed, and went, and
hanged himſelf. 6. And the chief prieſts took the filver
pieces, and ſaid, It is not lawful for to put them into the
treaſury, becauſe it is the price of blood. 7. And they
took counſel, and bought with them the potter’s field, to
bury ſtrangers in. 8. Wherefore that field was called,
The field of blood unto this day. 9. (Then was fulfilled
that which was ſpoken by Jeremy the prophet, ſaying,
And they took the thirty pieces of filver, the price of him
that was valued, whom they of the children of Iſrael did
value; 10. And gave them for the potter's field, as the
Lord appointed me.) Q
- - 3
This deep ſorrow is requiſite, not to ſatisfy divine juſtice, .
i arraignment and trial of Chriſt before Pilate, v. 11...14. 4. The cla-
*
ST, MATTHEw, XXVII.
- we left Chriſt in the hands of the chief prieſts and elders, condemned i
to die, but they could only ſhew their teeth; about two years before
this, the Romans had taken from the Jews the power of capital puniſh- |
ment ; they could put no man to death, and therefore early in the morn-
ing another counſel is held, to confider what is to be done. And here
we are told what was done in that morning-council, after they had been
for two or three hours conſulting with their pillows.
I. Chriſt is delivered up to Pilate, that he might execute the ſentence
they had paſſed upon him. Judea having been almoſt one hundred years
before this conquered by Pompey, had ever fince been tributary to Rome,
and was lately made part of the province of Syria, and ſubječt to the go-
vernment of the prefident of Syria, under whom there were ſeveral pro-
curators, who chiefly attended the buſineſs of the revenues, but ſome-
times, as Pilate particularly, had the whole power of the preſident lodged
in them. This was a plain evidence that the ſceptre was departed from
Judah, and that therefore now the Shiloh muſt come, according to Jacob’s
prophecy, Gen. 49. 10. Pilate is charaćterized by the Roman writers
of that time, as a man of a rough and haughty ſpirit, wilful and im-
placable, and extremely govetous and oppreſſive; the Jews had a great
enmity to his perſon, and were weary of his government, and yet they
made uſe of him as the tool of their malice againſt Chriſt. ... --
1. They bound Jeſus. He was bound when he was firſt ſeized ; but
either they took off theſe bonds when he was before the council, or now
they added to them. Having found him guilty, they tied his hands be-
hind him, as they uſually do with convićted criminals. He was already
bound with the bonds of love to man, and of his own undertaking, elſe
he had ſoon broken theſe bonds, as Samſon did his. We were fettered
with the bond of iniquity, held in the cords of our fins; (Prov. 5, 22.)
but God had bound the yoke of our tranſgreſſions upon the neck of the
Lord Jeſus, (Lam. 1. 14.) that we might be looſed by his bonds, as we
are healed by his ſtripes. -
2. They led him away in a ſort of triumph, led him as a lamb to the
Jlaughter; ſo was he taken from priſon and from judgment, Eſa. 53. 7, 8.
It was near a mile from Caiaphas' houſe to Pilate's.
led him through the ſtreets of Jeruſalem, when in the morning they
began to fill, to make him a fpećtacle to the world. º :
3. They delivered him to Pontius Pilate; according to that which
Chriſt had often ſaid, that he ſhould he delivered to the Gentiles. Both
Jews and Gentiles were obnoxious to the judgment of God, and con-
cluded underſºn, and Chriſt was to be the Saviour both of Jews and Gen-
tiles ; and therefore Chriſt was brought into the judgment both of Jews
and Gentiles, and both had a hand in his death. See how theſe corrupt
church-rulers abuſed the civil magiſtrate, making uſe of him to execute
their unrighteous decrees, and inflict the grievance which they had pre-
Jöribed, Iſa. 10. 1. Thus have the kings of the earth been wretchedly
impoſed upon by the papal powers, and condemned to the drudgery of
extirpating with the ſword of war, as well as that of juſtice, thoſe whom
they have marked for heretics, right or wrong, to the great prejudice of
their own intereſts. -
II. The money which they had paid to Judas for betraying Chriſt,
is by him delivered back to them, and Judas, in deſpair; hangs himſelf.
The chief prieſts and elders ſupported themſelves with this, in proſe-
2nting Chriſt, that his own diſciple betrayed him to them ; but now, in
the midſt of the proſecution, that ſtring failed them, and even he is made
to them a witneſs of Chriſt’s innocency and a monument of God's juſ-
tice ; which ſerved, 1. For glory to Chriſt in the midſt of his ſufferings,
and a ſpecimen of his vićtory over Satan who had entered into Judas.
2. For warning to his perſecutors, and to leave them the more inex-
cuſable. If their heart had not been fully ſet in them to do this evil,
what Judas ſaid anti did, one would think, ſhould have ſtopped the pro-
-ſecution. - t
(1.) See here how Judas repented; not like Peter, who repented, be-
lieved, and was pardoned : no, he repented, deſpaired, and was ruined.
Now obſerve here,
[1..] What induced him to repent. It was when he ſaw that he was
condemned. Judas, it is probable, expe&ted that either Chriſt would have
made his eſcape out of their hands, or would ſo have pleaded his own
cauſe at their bar as to have come off, and then Chriſt would have had
The Repentance of Judas.
them rather than by the divine law, will find themſelves miſtaken in their
meaſures. The way of fin is down-hill; and if we cannot eaſily ſtop
ourſelves, much leſs can we ſtop others whom we have ſet a going in a
finful way. He repented himſelf; that is, he was filled with grief,
anguiſh, and indignation, at himſelf, when reflecting upon what he had
done. When he was tempted to betray his Maſter, the thirty pieces of
filver looked very fine and glittering, like the wine, when it is red, and
gives its colour in the cup. But when the thing was done, and the money
paid, the filver was become droſs, it bit like a ſerpent, and stung like an
All that way they |
ſand times he had never meddled with it.
it again.
adder. Now his conſcience flew in his face ; “What have I done 1
What a fool, what a wretch, am I, to ſell my Maſter, and all my comfort
and happineſs in him, for ſuch a trifle All theſe abuſes and indignities
done him are chargeable upon me ; it is owing to me, that he is bound
and condemned, ſpit upon and buffeted. I little thought it would have
come to this, when I made that wicked bargain; ſo fooliſh was I, and
ignorant, and ſo like a beaſt.” . Now he curſes the bag he carried, the
money he coveted, the prieſts he dealt with, and the day that he was
born. The remembrance of his Maſter’s goodneſs to him, which he had
ſo baſely requited, the bowels of mercy he had ſpurned at, and the fair
warnings he had flighted, ſteeled his convićtions, and made them the more
piercing. Now he found his Maſter’s words true ; It were better for
that man, that he had never been born. Note, Sin will ſoon change its
taſte. Though it be rolled under the tongue as a ſweet moºſel, in the
bowels it will be turned into the gall of aſps, (Job 20, 12... 14.) like
John’s book, Rev. 10...9. . . . . . . . • . t -
- [2.] What were the indications of his repentance. -
First, He made reſtitution ; He brought again the thirty pieces of ſilver
to the chief prieſts, when they were all together publicly. Now the
money burned in his conſcience, and he was as fick of it as ever he had
been fond of it. Note, That which is ill gotten, will never do good to
thoſe that get it, Jer. 13. 10. Job 20, 15. If he had repeated, and
| brought the money back before he had betrayed Chriſt, he might have
done it with comfort, then he had agreed while yet in the way; but now
it was too late, now he cannot do it without horror, wiſhing ten thou-
See Jam. 5. 3. He brought
Note, What is unjuſtly gotten, muſt not be kept ; for that is
a continuance in the fin by which it was got, and ſuch an avowing of it
the honour, the Jews the ſhame, and he the money, and no harm done.
This he had no reaſon to expect, becauſe he had ſo often heard his Maſ-
ter ſay that he muſt be crucifted ; yet it is probable that he did expect
it, and when the event did not anſwer his vain fancy, then he fell into
this horror, when he ſaw the ſtream ſtrong againſt Chriſt, and him yield-
ing to it, Note, Thoſe who meaſure actions by the conſequences of
as is not conſiſtent with repentance. He brought it to thoſe from whom
he had it, to let them know that he repented his bargain. Note,
Thoſe who have ſerved and hardened others in their fin, when God
gives them repentance, ſhould let them know it whoſe fins they have
been partakers in, that it may be a means to bring them to repent-
3 Il CC e. - -
Secondly, He made confeſſion; (v. 4.) I have ſinned, in that I have
betrayed innocent blood. 1. To the honour of Christ, he pronounces his
blood innocent. If he had been guilty of any finful practices, Judas, as
his diſciple, would certainly have known it, and, as his betrayer, would
certainly have diſcovered it 2 but he, freely and without being urged to
it, pronounces him innocent, to the face of thoſe who had now pronoun-
ced him guilty. 2. To his own shame, he confeſſes that he had finned,
in betraying this blood. He does not lay the blame on any one elſe;
does not ſay, “You have ſinned, in hiring me to do it;” but takes it all
to himſelf; “I have finned, in doing it.” Thus far Judas went toward
his repentance, yet it was not to ſalvation. He confeſſed, but not to
God, did not go to him, and ſay, I have ſºnned, Father, against heaven.
He confeſſed the betraying of innocent blood, but did not confeſs that
wicked love of money, which was the rbot of this evil. There are thoſe
who betray Chriſt, and yet juſtify themſelves in it, and ſo coine ſhort of
Judas. -
(2.) See here how the chief prieſts and elders entertained Judas’ peni-
tential confeſſion ; they ſaid, l'hat is that to us 2 See thou to that.
He made them his confeſſors, and that was the alſolution they gave
him ; more like the prieſts of devils than like the prieſts of the holy
| living God. -
[1..] See here how careleſsly they ſpeak of the betraying of Chriſt.
Judas had told them that the blood of Chriſt was innocent blood ; and
they ſaid, JWhat is that to tas P. Was it nothing to them that they had
thirſted after this blood, and hired Judas to betray it, and had now con-
demned it to be ſhed unjuſtly 2 Is this nothing to them 2 Does it give no
check to the violence of their proſecution, no warning to take heed what
they do to this juſt man.” Thus do fools make a mock at fin, as if no
harm were done, no hazard run, by the commiſfion of the greateſt
wickedneſs. Thus light do many make of Chriſt crucified; what is it
to them, that he ſuffered ſuch things 2
ST, MATTHEW, XXVII. -
The Death of Judas.
... [2] See here how careleſsly they ſpeak of the fin of Judas; he ſaid,
I have ſºnned, and they ſaid, “What is that to us 2 What are we con-
cerned in thy fin, that thou telleſt us of it º’” Note, It is folly for us to ||
him, which was but the perfeótion and perpetuity of this horror and de.
think that the fins of others are nothing to us, eſpecially thoſe fins that
we are any way acceſſary to, or partakers in. Is it nothing to us, that
God is diſhonoured, ſouls wounded, Satan gratified, and his intereſts
ſerved, and that we have aided and abetted it 2 If the elders of Jezreel,
to pleaſe Jezebel, murder Naboth, is that nothing to Ahab 2 Yes, he has
killed, for he has taken poſſeſſion, 1 Kings 21. 19. The guilt of fin is
not ſo eaſily transferred as ſome people think it is. If there were guilt
in the matter, they tell Judas that he muſt look to it, he muſt bear it.
First, Becauſe he had betrayed him to them. His was indeed the greater
Jin (John 19, 11.) but it did not therefore follow, that their’s was no
fin. It is a common inſtance of the deceitfulneſs of our hearts, to ex-
tenuate our own fin by the aggravation of other people’s fins. But the
judgment of God is according to truth, not according to compariſon.
Secondly, Becauſe he knew and believed him to be innocent. “If he
be innocent, ſee thou to it, that is more than we know ; we have ad-
judged him guilty, and therefore may juſtly proſecute him as ſuch.”
Wicked pračtices are buried up by wicked principles, and particularly
by this, That fin is fin only to thoſe that think it to be ſo ; that it is
no harm to perſecute a good man, if we take him to be a bad man ; but
thoſe who thus think to mock God, will but deceive and deſtroy them-
ſelves.
[3.] See how careleſsly they ſpeak of the convićtion, terror, and re-
morſe, that Judas was under. They were glad to make uſe of him in
the fin, and were then very fond of him ; none more welcome to them
than Judas, when he ſaid, What will ye give me, and I will betray him
to you ? They did not ſay, What is that to us * But now that his fin
had put him into a fright, now they ſlighted him, had nothing to ſay to
him, but turned him over to his own terrors ; why did he come to
trouble them with his melancholy fancies 2 They had ſomething elſe to
do than to heed him. But why ſo ſhy 2 First, Perhaps they were in
ſome fear left the ſparks of his conviction, brought too near, ſhould
kindle a fire in their own conſciences, and left his moans, liſtened to,
ſhould give an alarm to their own convićtions. Note, Obſtimate finners
ſtand upon their guard againſt convićtions; and thoſe that are reſolvedly
impenitent, look with diſdain upon the penitent. , Secondly, However,
they were in no concern to ſuccour Judas; when they had brought him
into the ſnare, they not only left him, but laughed at him. Note, Sin-
ners, under convićtions, will find their old companions in fin but miſer-
able º: It is uſual for thoſe that love the treaſon, to hate the
traitor. - -
(3.) Here is the utter deſpair that Judas was hereby driven into. If
the chief prieſts had promiſed him to ſtay the proſecution, it would have
been ſome comfort to him ; but, ſeeing no hopes of that, he grew def-
perate, v. 5. -
[1.j He cast down the pieces of ſilver in the temple. The chief prieſts |
would not take the money, for fear of taking thereby the whole guilt
to themſelves, which they were willing that Judas ſhould bear the load
of ; Judas would not keep it, it was too hot for him to hold, he there-
fore threw it down in the temple, that, whether they would or no, it
might fall into the hands of the chief prieſts. See what a drug
money was, when the guilt of ſºn was tacked to it, or was thought to
be ſo. - - -
[2.] He went, and hanged himſelf. First, He retired—&v=x&gnas ; he
withdrew into ſome ſolitary place, like the poſſeſſed man that was drawn ||
by the Devil into the wilderneſs, Luke 8. 29. Woe to him that is in
deſpair, and is alone. If Judas had gone to Chriſt, or to ſome of the
diſciples, perhaps he might have had relief, bad as the caſe was ; but
miſfing of it with the chief prieſts, he abandoned himſelf to deſpair :
and the ſame Devil that with the help of the prieils drew him to the fin,
with their help drove him to deſpair. Secondly, He became his own ex-
ecutioner; He hanged himſelf; he was ſuffocated with grief, ſo Dr.
Hammond : but Dr. Whitby is clear that our tranſlation is right. Judas
had aſght and ſenſe of fin, but no apprehenſion of the mercy of God in
Chriſt, and ſo he pined away in his iniquity. His fin, we may ſuppoſe,
was not in its own nature unpardonable, there were ſome of thoſe ſaved,
that had been Chriſt’s betrayers and murderers ; but he concluded, as
Cain, that his iniquity was greater than could be forgiven, and would
rather throw himſelf on the Devil's mercy than God’s. And ſome have
ſaid, that Judas finned more in deſpairing of the mercy of God, than in
betraying his Maſter’s blood. Now the terrors of the Almighty ſet
themſelves in array againſt him. All the curſes written in God’s book ||
now came into his bowels like water, and like oil into his bones, as was
foretold concerning him, (Pſ. 109. 18, 19.) and drove him to this deſ.
perate ſhift, for the eſcaping of a hell within him, to leap into that before
ſpair. He throws himſelf into the fire, to avoid the flame; but miſerable
is the caſe when a man muſt go to hell for eaſe. º *
Now, in this ſtory, 1. We have an inſtance of the wretched end of .
thoſe into whom Satan enters, and particularly thoſe that are given up
to the love of money. This is the deſtrućtion in which many are
drowned by it, 1 Tim. 6. 9, 10. Remember what became of the ſwine
into which, and of the traitor into whom, the Devil entered; and give
not place to the Devil. 2. We have an inſtance of the wrath of God re-
vealed from heaven againſt the ungodlineſs and unrighteouſneſs of men,
Rom: 1. 18. As in the ſtory of Peter we behold the goodneſs of God,
and the triumphs of Chriſt’s grace in the converſion of ſome finners; ſo
in the ſtory of Judas we behold the ſeverity of God, and the triumphs
of Chriſt's-power and juſtice in the confuſion of other finners. When
Judas, into whom Satan entered, was thus hung up, Chriſt made an open
ſhew of the principalities and powers he undertook the ſpoiling of, Col.
2. 15. 3. We have an inſtance of the direful effects of deſpair; it often
ends in ſelf-murder. Sorrow, even that for fin, if not according to God,
worketh death, (2 Cor. 7, 10.) the worſt kind of death; for, a wounded
Jpirit, who can bear * Let us think as bad as we can of fin, provided we
do not think it unpardonable; let us deſpair of help in ourſelves, but
not of help in God. He that thinks to eaſe his conſcience by deſtroy-
ing his life, doth, in effeót, dare God Almighty to do his worſt. And
ſelf-murder, though preſcribed by ſome of the heathen moraliſts, is cer-
tainly a remedy worſe than the diſeaſe, how bad ſoever the diſeaſe may
be. Let us watch againſt the beginnings of melancholy, and pray,
Lord, lead us not into temptation. -
(4.) The diſpoſal of the money which Judas brought back, v. 6...10.
It was laid out in the purchaſe of a field, called the potter’s field; be-
cauſe ſome potter had owned it, or occupied it, or lived near it, or be-
cauſe broken potters’ veſſels were thrown into it. And this field
was to be a burying-place for ſtrangers, that is, proſelytes to the Jewiſh
religion, who were of other nations, and, coming to Jeruſalem to wor-
ſhip, happened to die there. [1..] It looks like an inſtance of their hu-
mility, that they took care for the burying of ſtrangers; and it intimates
that they themſelves allowed, (as St. Paul faith, Aëts 24. 15.) that
there shall be a reſurrection of the dead, both of the juſt and of the unjust :
for we therefore take care of the dead body, not only becauſe it has been
the habitation of a rational ſoul, but becauſe it muſt be ſo again. But,
[2.] It was no inſtance of their humility that they would bury ſtrangers
| in a place by themſelves, as if they were not worthy to be laid in their
burying-places; ſtrangers muſt keep their diſtance, alive and dead, and
that principle muſt go down to the grave, Stand by thuſelf, come not near
me, A am holier than thou, Iſa. 65. 5. The ſons of Heth were better
affected towards Abraham, though a ſtranger among them, when they
offered him the choiceſt of their own ſepulchres, Gen. 23. 6. But the
|ſons of the stranger, that have joined themſelves to the Lord, though ,
buried by themſelves, ſhall riſe with all that are dead in Christ.
This buying of the potter's field did not take place on the day that
Chriſt died; (they were then too buſy to mind any thing elſe but hunt-
ing him down ;) but it took place not long after; for Peter ſpeaks of
it ſoon after Chriſt’s aſcenſion ; yet it is here recorded,
First, To ſhew the hypocriſy of the chief prieſts and elders. They
were maliciouſly perſecuting the bleſſed Jeſus, and now,
1. They ſcruple to put that money into the treaſury, or corban, of
the temple, with which they had hired the traitor. 'I'hough perhaps
they had taken it out of the treaſury, pretending it was for the public
good, and though they were great ſticklers for the corban, and laboured
| to draw all the wealth of the nation into it, yet they would not put that
money into it, which was the price of blood. The hire of a traitor they
thought parallel to the hire of a whore, and the priee of a malefactor,
(ſuch a one they made Chriſt to be,) equivalent to the price of a dog,
neither of which was to be brought into the houſe of the Lord, Deut.
23. 18. They would thus ſave their credit with the people, by poſſeſ.
fing them with an opinion of their great reverence for the temple. Thus
they that ſwallowed a camel, strained at a gnat. . . . -
2. They think to atone for what they had done, by this public good
aćt of providing a burying-place for ſtrangers, though not at their own
charge. Thus in times of ignorance people were made to believe that
building churches and endowing monaſteries would make amends for im-
moralities.
ST, MATTHEW, XXVII,
secondly, Tö. fignify the favour intended by the blood of Chriſt to
: a reſting-place is provided for them after death. Thus many of the an-
cients apply this paſſage. The grave is the potter's field, where the
bodies are thrown as deſpiſed .. veſſels; but Chriſt by his blood
purchaſed it for thoſe who by confeſſing themſelves strangers on earth |
feek the better country ; he has altered the property of it, (as a pur-
chaſer doth,) ſo that now death is our’s, the grave is our's, a bed Öf
reſt for us. The Germans, in their language, call burying-places God's |
Jields : for in them God ſows his people as a corn of wheat, John 12. 24.
See Hoſ. 2. 23. Iſa. 26. 19. ` - * - - -
... Thirdly, To perpetuate the infamy of thoſe that bought and ſold the
blood of Chriſt. The field was commonly called Acaldama—the field of
blood; not by the chief prieſts, they hoped in this burying-place to bury
the remembrance of their own crime; but by the people ; who took no-
tice of Judas’ acknowledgment that he had betrayed the innocent blood,
though the chief prieſts made nothing of it. They faſtened this name
upon the field in perpetuam re; memoriam—for a perpetual memorial.
Note, Divine Providence has many ways of entailing diſgrace upon the
wicked pračtices even of great men, who, though they ſeek to cover
their ſhame, are put to a perpetual reproach,
Fourthly, That we may ſee how the ſcripture was fulfilled; (v. 9, 10.).
\
strangers, and finners of the Gentiles, Through the price of his blood,
The Purchaſe of the Potter's Field.
11. And Jeſus flood before the governor; and the go-
vernor aſked him, ſaying, Art thou the king of the Jews?
And Jeſus ſaid unto him, Thou ſayeſt. 12. And when he
| was accuſed of the chief prieſts and elders, he anſwered
|ſoner called Barabbas.
nothing. 13. Then ſaith Pilate unto him, Heareſt thou
not how many things they witneſs againſt thee ? 14. And
he anſwered him to never a word, inſomuch that the go-
vernor marvelled greatly. , 15. Now at that feaſt the go-
|vernor was wont to releaſe unto the people a priſoner,
whom they would. 16. And they had then a notable pri.
17. Therefore when they were
|gathered together, Pilate ſaid unto them, Whom will ye
Then was fulfilled that which was ſpoken by Jeremy the prophet. The
words quoted are found in the prophecy of Zechary, ch. 11, 12. How
they are here ſaid to be ſpoken by Jeremy, is a difficult queſtion ; but
the credit of Chriſt’s doćtrine doth not depend upon it; for that proves |
itſelf perfeótly divine, though there ſhould appear ſomething human as
to ſmall circumſtances in the penman of it. The Syriac verſion, which
is ancient, reads only, It was ſpoken by the prophet, not naming any,
whence ſome thought that Jeremy was added by ſome ſcribe; ſome
think that the whole volume of the prophets, being in one book, and the
prophecy of Jeremiah put firſt, it might not be improper, currente ca-
damo–for a tranſcriber to quote any paſſage out of that volume under
his name. The Jews uſed to ſay, The ſpirit of Jeremiah was in Zecha-
*iah, and ſo they were as one prophet. Some ſuggeſt that it was ſpoken
by Jeremiah, but written by Zechariah ; or that Jeremiah wrote the
ninth tenth and eleventh chapters of Zechariah. Now this paſſage in
the prophet, is a repreſentation of the great contempt of God, that was
found among the Jews, and the poor returns they made to him for rich
receivings from him. But here that is really acted, which was there but
figuratively expreſſed. The ſum of money is the ſame—thirty pieces of
Jilver, this they weighed for his price, at this rate they valued him; a goodly
price ; and this was cast to the potter in the houſe of the Lord ; which
was here literally accompliſhed. Note, We ſhould better underſtand the
events of Providence, if we were better acquainted even with the lan-
guage and expreſſions of ſcripture ; for even thoſe alſo are ſometimes
writen upon the diſpenſations of Providence ſo plainly, that he who runs
may read them. What David ſpake figuratively, (Pſ. 42. 7.) Jonah
made a literal application of ; All thy waves and thy billows are gone over
7776, Jon. 2. 3. - - - -
The giving of the price of him that was valued, not for him, but for
the poiler’s field, beſpeaks, 1. The high value that ought to be put
upon Chriſt. The price was given, not for him ; no, when it was given
for him, it was ſoon brought back again with diſdain, as infinitely be-
low his worth ; he cannot be valued with the gold of Ophir, nor this un- ||
fpeakable Gift bought with money. 2. The low value that was put upon
him. They of the children of Iſrael did ſtrangely undervalue him, when
his price did but reach to buy a potter’s field, a pitiful ſorry ſpot of
ground, not worth looking upon. . It added to the reproach of his being
bought and ſold, that it was at ſo low a rate. Cast it to the potter, ſo it
is in Zechary; a contemptible petty chapman, not the merchant that
deals in things of value. And obſerve, They of the children of Iſrael
thus !º him ; they who were his own people, that ſhould have
known better what eſtimate to put upon him, they to whom he was firſt
ſent, whoſe Glory he was, and whom he had valued ſo highly, and
bought ſo dear. He gave kings’ ranſoms for them, and the richeſt
countries, (ſo precious were they in his ſight, Iſa. 43. 3, 4.) Egypt, and
Ethiopia, and Seba ; but they gave a ſlaves’ ranſom for him, (See
Exod, 21. 32.) and valued him but at the rate of a potter’s field ; ſo
was that blood trodden under foot, which bought the kingdom of heaven
for us, . But all this was as the Lord appointed; ſo the prophetic viſion
was, which typified this event, and ſo the event itſelf, as the other in-
ſtances of Chriſt's ſufferings, was by the determinate counſel andforeknow-
that I releaſe unto you ? Barabbas, or Jeſus, which is cal-
led Chriſt?, 18. For he knew that for envy they had de-
livered him. 19. When he was ſet down on the judgment
ſeat, his wife ſent unto him, ſaying, Have thou nothing to
do with that juſt man: for I have ſuffered many things
this day in a dream becauſe of him. 20. But the chief
| prieſts and elders perſuaded the multitude that they ſhould
aſk Barabbas, and deſtroy Jeſus. 21. The governor an-
ſwered and ſaid unto them, Whether of the twain will ye
that I releaſe unto you ? They ſaid, Barabbas. 22. Pilate
faith unto them, What ſhall I do then with Jeſus, which is
called Chriſt? They all ſay unto him, Let him be cruci-
fied. 23. And the governor ſaid, Why, what evil hath he
done? But they cried out the more, ſaying, Let him be
crucified. 24. When Pilate ſaw that he could prevail no-
thing, but that rather a tumult was made, he took water,
and waſhed his hands, before the multitude, ſaying, I am
innocent of the blood of this juſt perſon : ſee ye to it.
25. Then anſwered all the people, and ſaid, His blood be
on us, and on our children.
We have here an account of what paſſed in Pilate's judgment-hall,
when the bleſſed Jeſus was brought thither betimes in the morning.
Though it was no court-day, Pilate immediately took his caſe before
him. We have here, - . . . . -
I. The trial Chriſt had before Pilate. , 7
1. His arraignment; Jeſus stood before the governor, as the priſoner
before the judge. We could not ſtand before God becauſe of our fins,
nor lift up our face in his preſence, if Chriſt had not been thus made fin
for us. He was arraigned that we might be diſcharged. Some think
that this beſpeaks his courage and boldneſs ; he ſtood undaunted, un-
moved by all their rage. He thus ſtood in this judgment, that we might
ſtand in God’s judgment. He ſtood for a Spectacle, as Naboth, when
he was arraigned, was ſet on high among the people.
2. His indićtment; Art thou the king of the Jews 2 The Jews were
now not only under the government, but under the very jealous inſpec-
tion, of the Roman powers, which they were themſelves to the higheſt
degree diſaffected to, and yet now pretend a concern for, to ſerve this
turn; accuſing Jeſus as an enemy to Caeſar, (Luke 23. 2.) which they
could produce no other proof of, than that he himſelf had newly owned
he was the Christ. Now they thought that whoever was the Chriſt,
muſt be the king of the Jews, and muſt deliver them from the Roman
power, and reſtore to them a temporal dominion, and enable them to
trample upon all their neighbours. According to this chimera of their
own, they accuſed our Lord Jeſus, as making himſelf King of the Jews,
in oppoſition to the Roman yoke; whereas, though he ſaid that he was
the Chriſt, he meant not ſuch a Chriſt as this. Note, Many oppoſe
Chriſt’s holy religion, upon a miſtake of the nature of it; they dreſs it
up in falſe colours, and then fight againſt it. They aſſuring the gover-
| nor that, if he made himſelf Chriſt, he made himſelf king of the Jews,
| the governor takes it for granted, that he goes about to ſubvert the na-
|tion, and ſubvert the government. Art thou a king * It was plain that
ledge of God.
he was not ſo de facto-actually; “But doſt thou lay any claim to the
government, or pretend a right to rule the Jews º' Note, It has often
been the hard fate of Chriſt's holy religion, unjuſtly to fall under the
• ** -
Chriſt at the Bar of Pilate.
ST. MATTHEw, XXVII.
fuſpicions of the civil powers, as if it were hurtful to kings and provin-
ces, whereas it tends mightily to the benefit of both. - *
!
3. His plea ; Jeſus ſaid unto him, “Thou ſāyest. It is as thou ſayeſt,
though not as thou theanéſt; I am a King, but not ſuch a king as thou
y daft füſpect me to be.” . Thus before Pilate he witneſſed a good con-
feſfion, and was not aſhamed to own himſelf a King, though it looked .
ridiculous, nor afraid, thought at this time it was dangerous.
4. The evidence; (v. 12.) He was accuſed of the chief priests. Pilate
found no fault in him ; whatever was faid, nothing was proved, and there-
fore what was wanting in matter they made up in noiſe and violence, and
followed him with repeated accuſations, the ſame as they had given in
before ; but by the repetition they thought to force a belief from the
governor. They had learned, not only calumniari—to calumniate, but
Jortiter calumniari—to calumniate stočtly. The beſt men have often
been accuſed of the worſt crimes. - -
5. The priſoner’s filence as to the proſecutors’ accuſations; He an-
Jºvered nothing, (1.) Becauſe there was no occaſion ; nothing was alleged
but what carried its own confutation along with it. (2.) He was now
taken up with the great concern that lay between him and his Father,
to whom he was offering up himſelf a Sacrifice, to anſwer, the demands
of his juſtice, which he was ſo intent upon, that he minded not what
they ſaid againſt him. (3.) His hour was come, and he ſubmitted to
his Father’s will ; Not as I will, but as thou wilt. He knew what his Fa- |
ther’s will was, and therefore filently committed himſelf to him that judg- |
eth righteouſly. We muſt not thus by our filence throw away our lives,
becauſe we are not lords of our lives, as Chriſt was of his ; nor can we
know, as he did, when our hour is come. But hence we muſt learn, not ||
to render railing for railing, 1 Pet. 2. 23.
|
Now, [1..] Pilate preſſed him to make ſome reply; (v. 13.) Hearest
thou not how many things they witneſs against thee P What theſe things
Pilate,
were, may be gathered from Luke 23. 3, 5, and John 19. 7.
having no malice at all againſt him, was deſirous he ſhould clear himſelf,
urges him to it, and believes he could do it; Hearest thou not 2 Yes, he
did hear; and ſtill he hears all that is witneſſed unjuſtly againſt his
truths and ways; but he keeps filence, becauſe it is the day of his pa-
tience, and doth not anſwer, as he will ſhortly, Pſ. 50. 3. [2.] He
wondered at his filence; which was not interpreted ſo much into a con-
tempt of the court, as a contempt of himſelf. And therefore Pilate is
not ſaid to be angry at it, but to have marvelled greatly at it, as a thing
very unuſual. He believed him to be innocent, and had heard perhaps
that never man ſpake like him ; and therefore he thought it ſtrange that
he had not one word to ſay for himſelf. We have, - r
II. The outrage and violence of the people, in preſfing the governor
to crucify Chriſt. The chief prieſts had a great intereſt in the people,
!
|
|
they called them Rabbi, Rabbi, made idols of them, and oracles of all
they ſaid ; and they made uſe of this, to incenſe them againſt him, and
by the power of the mob gained the point which they could not other-
wife carry. Now here are two inſtances of their outrage. . .
1. Their preferring Barabbas before him, and choofing to have him
releaſed rather than Jeſus. -
(1.) It ſeems, it was grown into a cuſtom with the Roman governors,
for the humouring of the Jews, to grace the feaſt of the paſſover with
the releaſe of a priſoner, v. 15. This, they thought, did honour to the
feaſt, and was agreeable to the commemoration of their deliverance ;
but it was an invention of their own, and no divine inſtitution; though
ſome think that it was ancient, and kept up by the Jewiſh princes, be-
fore they became a province of the empire. However, it was a bad
cuſtom, an obſtrućtion to juſtice, and an encouragement to wickedneſs.
13ut our goſpel paſſover is celebrated with the releaſe of priſoners, by
him him who hath power on earth to forgive ſºns.
(2.) The priſoner put in competition with our Lord Jeſus, was
Barabbas ; he is here called a notable priſoner; (v. 16.) either becauſe
by birth and breeding he was of ſome note and quality, or becauſe he
had fignalized himſelf by ſomething remarkable in his crimes; whether
he was ſo notable as to recommend himſelf the more to the favours of
the people, and ſo the more likely to be interceded for, or whether ſo no- |
table as to make himſelf more liable to their rage, is uncertain. Some think
the latter, and therefore Pilate mentioned him, as taking it for granted
that they would have defired any one’s releaſe rather than his. Treaſon,
murder, and felony, are the three moſt enormous crimes that are uſually
puniſhed by the ſword of juſtice; and Barabbas was guilty of all three,
F.uke 23, 19. John 18.46. A notable priſoner indeed, whoſe crimes
were ſo complicated. - * . . . . .
(3.) The propoſal was made by Pilate the governor;. (v. 17.) Wham |
Vol. IV. No. 79.
|
will ye that I releaſe unto you? It is probable that the judge had the no-
mination of two, one of which the people were to chooſe. Piłate propo.
fed to them to have Jeſus releaſed; he was convinced of his innocency,
and that the profecution was malicious ; yet had not the courage to acº.
quit him as he ought to have déne, by his own power, but would have
him releaſed by the people’s eleētion, and ſo he hoped to ſatisfy both his
own conſcience, and the people too: whereas, finding no fault ifi, him, he
ought not to have put him upon the country, or brought him into peril of
his life. But ſuch little tricks and artifices as theſe, to trim the matter;
and to keep in with conſcience and the world too, are the common prac-
tice of thoſe that ſeek more to pleaſe men than God. What shall I dº,
faith Pilate, with Jeſús, who is called Christ 2 He puts the people in mind
of this, that this Jeſus, whoſe releaſe he propoſed, was looked upon by
ſome among them as the Meſſiah, and had given pregnant proofs of his
being ſo : “To not reject one, of whom your nation has profeſſed ſuch an
expectation.” - -* - - - - -
The reaſon why Pilate laboured thus to get Jeſus diſharged, was; be-
cauſe he knew that for envy the chieforiests had delivered him up ; (v. 18.)
that it was not his guilt, but his goodneſs, that they were provoked at:
and for this reaſon he hoped to bring him off by the people's act, and
that they would be for his releaſe. When David was envied by Saul, he
was the darling of the people; and any one that heard the hoſtinnas with
which Chriſt was but a few days ago brought into Jeruſalem, would
have thought that he had been ſo, and that Pilate might ſafely have
referred this matter to the commonalty, eſpecially when ſo notorious a
rogue was ſet up as a rival with him for their favours. But it proved .
otherwiſe. - - - * -
(4.) While Pilate was thus labouring the matter, he was confirmed
in his unwillingneſs to condemn Jeſus, by a meſſage ſent him from his
wife, (v. 19.) by way of caution ; have thou nothing to do with that
jºſº Man, (together with the reaſon,) for I have ſiftered many things
this day in a dream becauſe of him. Probably, this meſſage was delivered.
to Pilate publicly, in the hearing of all that were preſent, for it was
º to be a warning not to him only, but to the proſecutors. Ob-
erve, t -
[1..] The ſpecial providence of God, in ſending this dream to Pilate's
wife; it is not likely that ſhe had heard any thing, before, concerning
Chriſt, at leaſt, not ſo as to occaſion her dreaming of him, but it was
| immediately from God; perhaps ſhe was one of the devout and honour-
able women, and had ſome ſenſe of religion; yet God revealed himſelf by
dreams to ſome that had not, as to Nebuchadnezzar. She fiffered many
things in this dream ; whether ſhe dreamed of the cruel uſage of an in
hocent perſon, or of the judgments that would fall upon thoſe that had
any hand in his death, or both, it ſeems that it was a frightful dream, and
her thoughts troubled her, as Dan. 2. 1.-4. 5. Note, The Father
of ſpirits has many ways of acceſs to the ſpirits of men, and can ſeal their
| instruction in a dream, or viſion of the night, Job 33.15. Yet to thoſe
who have the written word, God more ordinarily ſpeaks by conſcience
on a waking bed, than by dreams, when deep ſleep falls upon men.
[2.] The tenderneſs and care of Pilate’s wife, in ſending this caution,
thereupon, to her huſband ; Have nothing to do with that juſt Man.
First, This was an honourable teſtimony of our Lord Jeſus, witneſſing
| for him that he was a just Man, even then when he was perſecuted as
| the worſt of malefactors; when his friends were afraid to appear in de-
fence of him, God made even thoſe that were ſtrangers and enemies, to
ſpeak in his favour; when Peter denied him, Judas confeſſed him ; when
the chief prieſts pronounced him guilty of death, Pilate declared he found
no fault in him ; when the women that loved him, ſtood afar off, Pilate’s
wife, who knew little of him, ſhewed a concern for him. Note, God
will not leave himſelf without witneſſes, to the truth and equity of his
cauſe, even then when it ſeems to be moſt ſpitefully run down by its
enemies, and moſt ſhamefully deſerted by its friends. Secondly, It was a
fair warning to Pilate ; Have nothing to do with him. Note, God has
many ways of giving checks to finners in their finful purſuits, and it is a
great mercy to have ſuch checks from Providence, from faithful friends,
and from our own conſciences; it is alſo our great duty to hearken to
them. O do not this, abominable thing which the Lord hates, is what we
| may hear ſaid to us, when we are entering into temptation, if we will
but regard it. Pilate’s lady ſent him this warning, out of the love ſhe
had to him ; ſhe feared not a rebuke from him for meddling with that
which belonged not to her ; but, let him take it how he would, ſhe
would give him the caution. Note, It is an inſtance of true love to our
friends and relations, to do what we can to keep them from fin; and
the nearer any are to us, and the greater affection we have for them, the
3 R.
ST, MATTHEW, XXVII,
more ſolicitous we ſhould be not to ſuffer fin to come, or lie, upon them,
Lev. 19. 17. The beſt friendſhip is friendſhip to the ſoul. We are not
told how Filate turned this off, probably with a jeſt; but by his pro-
seeding againſt this juſt man it appears that he did not regard it. Thus:
faithful admonitions are made light of, when they are given as warnings.
againſt fin, but will not be ſo eaſily made light of, when they ſhall be
reflečted upon as aggravations of fin. . . . # * ,
(5.) The chief prieſts and the elders were buſy, all this while, to in-
- They perſuaded the
fluence the people in favour of Bárabbas, v. 20.
millitude, both by themſelves and their emiſſaries, whom they ſent abroad
among them, that they should ask Barabbas, and destroy Jeſus; ſuggeſt-
ing that this Jeſus was a Deceiver, in league with Satan, an Enemy: to
their church and temple; that, if he were let alone, the Romans would
come, and take away their place and nation; that Barabbas, though a
bad man, yet, having not the intereſt that Jeſus had, could not do ſo
much miſchief. Thus they managed the mob, who otherwiſe were well.
affeited to Jeſus, and, if they had not been ſo much at the beck of their
prieſts, would never have done ſuch a prepoſterous thing as to prefer
Barabbas before Jeſus.
wicked prieſts with indignation; by the law, in matters of controverſy
between blood and blood, the people were to be guided by the prieſts, and
to do as they informed them, Deut. 17.8, This great power put into
their hands they wretchedly abuſed, and the leaders of the people cauſed
them to err. , [2.]. We cannot but look upon the deluded people with
ently to ſo great wickedneſs, to ſee them thus
ing into the ditch with their blind leaders. - -
(6.) Being thus over-ruled by the prieſts, at length they made their
choice, v. 21, . Whether of the twain (ſaith Pilate) will ye that I releaſe
unto you He hoped that he had gained his point, to have Jeſus releaſed.
Put, to his great ſurpriſe, they ſaid Barabbas ; as if his crimes were leſs,
and therefore he leſs deſerved to die; or as if his merits were greater, and
therefore he better deſerved to live. The cry for Barabbas was ſo uni-
verſal, one and all, that there was no colour to demand a poll between
the candidates. Be astonished, O heavens, at this, and, thou earth, be hor-
ribly afraid! Were ever men that pretended to reaſon or religion, guilty
of ſuch prodigious madneſs, ſuch horrid wickedneſs . This was it that
Peter charged ſo home upon them ; (A&ts 3. 14.) re deſired a murderer
to be granted you ; yet multitudes who chooſe the world, rather than
God, for their ruler and portion, thus chooſe their own deluſions. -
2. Their preſſing earneſtly to have Jeſus crucified, v. 22, 23. Pilate,
being amazed at their choice of Barabbas, was willing to hope that it was
rather from a fondneſs for him than from an enmity to Jeſus ; and
therefore he puts it to them, “What shall I do then with Jeſus P” Shall
I releaſe him likewiſe, for the greater honour of your feaſt, or will you
leave it to me?” No, they all ſaid, Let him, be crucifted. That death
they defired he might die, becauſe it was looked upon as the moſt ſcan-
dalous and ignominious ; and they hoped thereby to make his followers |
aſhamed to own him, and their relation to him. It was abſurd for them
to preſcribe to the judge what ſentence he ſhould paſs; but their malice
and rage made them forget all rules of order and decency, and turned a
court of juſtice into a riotous, tumultuous, and ſeditious affèmbly. Now
was truth fallen in the ſtreet, and equity could not enter; where one
looked for judgment, behold, oppreſſion, the worſt kind of oppreſſion; for
righteouſneſs, behold, a cry, the worſt cry that ever was, Crucify, crucify
the Lord of glory. Though they that cried thus, perhaps, were not
the ſame perſons that the other day had cried Hoſanna, yet ſee what a
change was made upon the mind of the populace in a little time : when
he rode in triumph into Jeruſalem, ſo general were the acclamations of
praiſe, that one would have thought he had no enemies;, but now when
he was led in triumph to Pilate's judgment-ſeat, ſo general were the out-
cries of enmity, that one would think he had no friends. Such revolu-
tions are there in this changeable world, through which our way to
heaven lies, as our Maſter’s did, by honour and dishnour, by evil report,
and good report, counter-changed ; (2 Cor. 6. S.) that we may not be
lifted up by honour, as if, when we were applauded and careſſed, we had
made our nest among the stars, and ſhould die in that nest ; mor, yet be
dejećted or diſcouraged by diſhonour, as if, when we were deſpiſed and
trampled upon, we were trodden to the loweſt hell, from which there is
no redemption. Wides tu islos quite laudant ; omnes aut/ilnt hostes, aut
(quod in acquo'est) ºffè poſſiant—?"ou obſerve thoſe who applaud you ;
either they are all your enemies, or, which is equivalent, they may becomeſ).
Seneca de Vita beat. . . . . . . . .
Now, as to this demand, we are further told,
Here, [1..] We cannot but look upon theſe
| to do hurt; he ſaw that rather a tumult was made.
|from the wicked, though they
Chriſt at the Bar of Pilate.
(1.) How Pilate objećted againſt it : Why, what evil has he done *
A proper queſtion to aſk before we cenſure any in common diſcourſe,
much more for a judge to aſk before he paſs a ſentence of death. Note,
It is much for the honour of the Lord Jeſus, that though he ſuffered as
an evil-doer, yet neither his judge nor his proſecutors could find that he
had done any evil. - Had he done any evil against God 2 No, he always
did thoſe things that pleaſed him. Had he done any evil againſt the civil
government P. No, as he did himſelf, ſo he taught others, to render to
Caeſar the things that were Caſar's. Had he done any evil againſt the
public peace 2 No, he did not ſtrive or cry, nor did his kingdom come
with obſervation. Had he done any evil to particular perſons? Whoſe of
had he taken, or whom had he defrauded ? No, ſo far from that, that he
went about doing good. This repeated aſſertion of his unſpotted inno-
cency, plainly intimates that he died to ſatisfy for the fins of others; . .
for if it had not been for our tranſgreſſions that he was thus wounded,
and for our offences that he was delivered up, and that upon his own vo-
luntary undertaking to atone for them, I ſee not how theſe extraordinary . .
ſufferings of a perſon that had never thought, ſaid, or done, any thing
amiſs, could be reconciled with the juſtice and equity of that providence
that governs the world, and at leaſt permitted this to be done in it. . .
(2.) How they inſisted upon it; They cried out the more, Let him be
crucifted. They do not go about to ſhew any evil’ he had done, but,
right or wrong, he muſt be crucifted. Quitting all pretenſions to the
º | proof of the premiſes, they reſolve to hold the concluſion, and what was
É I have compaſſion on the multitude, to ſee them hurried thus vio- |
prieſt-ridden, and fall-
wanting in evidence to make up in clamour; this unjuſt judge was
wearied by importunity into an unjuſt ſentence, as he in the parable into
a juſt one, (Luke 18, 4.) and the cauſe carried purely by noiſe.
III. Here is the devolving of the guilt of Chriſt’s blood upon the
people and priests. . . - .
1. Pilate endeavours to transfer it from himſelf, v. 24.
(1.) He ſees it to no purpoſe to contend. What he ſaid, [1..] Would
do no good; he could prevail nothing ; he could not convince them what
an unjuſt unreaſonable thing it was for him to condemn a man whom he
believed innocent, and whom they could not prove guilty. See how
ſtrong the ſtream of luſt and rage ſometimes is ; neither authority nor
reaſon will prevail to give check to it. Nay, [2] It was more likely
This rude and bru-
tiſh people fell to high words, and began to threaten Pilate what they
would do if he did not gratify them ; and how great a matter might
this fire kindle, eſpecially when the prieſts, thoſe great incendiaries;
blew the coals | Now this turbulent tumultuous temper of the Jews, by
which Pilate was awed to condemn Chriſt againſt his conſcience, contri-
buted more than any thing to the ruin of that nation not long after;
for their frequent inſurre&tions provoked the Romans to deſtroy them;
though they had reduced them, and their inveterate quarrels among
themſelves made them an eaſy prey to the common enemy. Thus their
ſin was their ruin. ... 3 -
Obſerve how eaſily we may be miſtaken in the inclination of the com-
mon people; the prieſts were apprehenſive that their endeavours to ſeize
Chriſt would have cauſed an uproar, eſpecially on the feast day; but it
proved that Pilate’s endeavour to ſave him, cauſed an uproar, and that
on the feaſt day; ſo uncertain are the ſentiments of the crowd. -
. .(2.) This puts him into a great ſtrait, betwixt the peace of his own
mind, and the peace of the city ; he is loath to condemn an innocent
man, and yet loath to diſoblige the people, and raiſe a devil that would
not be ſoon laid. Had he ſteadily and reſolutely adhered to the ſacred
laws of juſtice, as a judge ought to do, he had not been in any perplexity;
the matter was plain and paſt diſpute, that a man in whom was found no
fault, ought not to be crucified, upon any pretence whatſoever, nor muſt
| an unjuſt thing be done, to gratify any man or company of men in the
world; the cauſe is ſoon decided ; ; Let justice be done, though heaven
and earth come together—Fiat juſtitia, ruat coelum. If wickedneſs proceed
be prieſts, yet my hand shall not i. upon
Him. . . . . . . . - - -
. (3.) Pilate thinks to trim the matter, and to pacify both the people,
and his own conſcience too, by doing it, and yet diſowning it, acting the
thing, and yet acquitting himſelf from it at the ſame time. Such abſur-
dities and ſelf-contradićtions do they run upon, whoſe convićtions are
ſtrong, but their corruptions stronger. Happy is he (faith the apoſtle,
Rom. 14, 22.) that condemneth not himſelf in that thing which he allows ;
or, which is all one, that allows not himſelf in that thing which he con-
demns. . . . - - .
Now Pilate endeavours to clear himſelf from the guilt,
[1..] By a ſign; He took water, and washed his hands before the nulti-
. . . . . . ST MATTHEw, xxvii.
Chriſt ſcourged and derided.
tude ; not as if he thought thereby to cleanſe himſelf from any guilt con- |
tracted before God, but to acquit himſelf before the people, from ſo
much as contračting any guilt in this matter; as if he had ſaid, “If it
be done, bear witneſs that it is none of my doing.” . He borrowed the iſ
ceremony from that law which appointed it to be uſed for the clearing |
of the country from the guilt of an undiſcovered murder; (Deut. 21.
6, 7.) and he uſed it the more to affect the people with the convićtion
he was under of the priſoner's innocency ; and, probably, ſuch was the
noiſe of the rabble, that, if he had not uſed ſome ſuch ſurpriſing fign, in
the view of them all, he could not have been heards . . . . . . . . . .
..[2.] By a ſaying ; in which, First, He clears himſelf; I am innocent
of the blood of this just perſon. What nonſenſe was this, to condemn him,
and yet proteſt that he is innocent of his blood For men to proteſt
againſt a thing, and yet to pračtiſe it, is only to proclaim that they fin
againſt their conſciences.
ſword of the children of Ammon; and Ahab by the elders of Jezreel.
Pilate here thinks to juſtify himſelf, by pleading that his heart was not
in the ačtion; but that is an averment which will never be admitted.
Protestatio non valet contra factum—In vain does he protest against the
deed which at the ſame time he perpetrates. Secondly, He caſt it upon
the prieſts and people; “See ye to it; if it muſt be done, I cannot help
it, do you anſwer it before God and the world.” Note, Sin is a brat
that nobody is willing to own ; and many deceive themſelves with this,
that they ſhall bear no blame if they can but find any to lay the blame
upon ; but it is not ſo eaſy a thing to transfer the guilt of fin as many
think it is. The condition of him that is infected with the plague, is
not the leſs dangerous, either for his catching of the infection from
others, or his communicating of the infection to others; we may be
tempted to fin, but cannot be forced. The prieſts threw it upon Judas;
See thou to it; and now Pilate throws it upon them ; See ye to it; for
with what meaſure ye mete, it shall be meaſured to you. . . . . -
2. The prieſts and people conſented to take the guilt upon themſelves ;
they all ſaid, “His blood be on us, and on our children; we are ſo well
aſſured that there is neither fin nor danger in putting him to death, that
we are willing to run the hazard of it;” as if the guilt would do no harm
to them or their’s. They ſaw that it was the dread of guilt, that made
Pilate heſitate, and that he was getting over this difficulty by a fancy of
transferring it; to prevent the return of his heſitation, and to confirm
him in that fancy, they, in the heat of their rage, agreed to it, rather
than loſe the prey they had in their hands, and cried, His blood be upon
us. Now, . . - - . . . º
(1.) By this they deſigned to indemnify Pilate, that is, to make him
think himſelf indemnified, by becoming bound to divine juſtice, to ſave
him harmleſs. But thoſe that are themſelves bankrupts and beggars,
will never be admitted ſecurity for others, nor taken as a bail for them.
None could bear the fin of others, except him that had none of his own
to anſwer for ; it is a bold undertaking, and too big for any creature, to
become bound for a finner to Almighty God. * . . . . . . .
(2.) But they did really imprecate wrath and vengeance upon-them-
ſelves and their poſterity.
little did they think what was the direful import of it, or to what an
abyſs of miſery it would bring them and their’s Chriſt had lately told |
them, that upon them would come all the righteous blood shed upon the -
| my back, (Pſ. 129. 3.) I gave my back to the finiters, (Iſa, 50. 6.) and,
earth, from that of the righteous Abel ; but as if that were too little,
they here imprecate upon themſelves the guilt of that blood which was
more precious than all the reſt, and the guilt of which would lie heavier.
O the daring preſumption of wilful finners, that run upon God, upon his
neek, and defy his juſtice'ſ John 15. 25, 26. Obſerve,
[1..] How cruel they were in their imprecation.
dren too, even thoſe that were yet unborn, without ſo much as limiting
the entail of the curſe, as God himſelf had been pleaſed to limit it, to the
third and fourth generation. It was madneſs to pull it upon themſelves,
but the height of barbarity to entail it on their poſterity. , Surely they
were like the oſlrich ; they were hardened againſt their young ones, as
though they were not their's. What a dreadful conveyance was this of
guilt and wrath to them and their heirs for ever, and this delivered by
joint-conſent, nemine contradicente—unanimouſly, as their own act and
deed; which certainly amounted to a forfeiture and defeaſance of that
ancient charter, I will be a God to thee, and to thy ſeed. Their entailing
the curſe of the Meſſiah’s blood upon their nation, cut off the entail of
the bleſſings of that blood from their families, that, according to another |
s . Though Pilate profeſſed his innocency, God |
charges him with guilt, A&ts 4. 27. Some think to juſtify themſelves,
by pleading that their hands were not in the fin ; but 1)avid kills by the
What a deſperate word was this, and how s - - - - --
| this puniſhment was moſt unreaſonably inflićted on one that was fen-
They imprecated |
the puniſhment of this fin, not only upon themſelves, but upon their chil- | - * &
| it is ſuch, that it ſeems to be the reſult of wit and cruelty in combina-
| degree terrible and miferable.
promiſe made to Abraham, in him all the families of the earth might be .

bleſſed. . See what enemies wicked men are to their own children and fa-
milies; thoſe that damn their own ſouls, care not how many they take
to hell with them. . . . . . . . . . . . . . . . . . . . . . " .
[2.] How righteous God was, in his retribution according to this im;
precation ; they ſaid, His blood be on us, and on our children; and Göö
ſaid Amen to it, ſo ſhall thy doom be; as they loved cutſºng, ſo it came
upon them. . The wretched remains of that abandoned people feel it to .
this day; from the time they imprecated this blood upon them, they ".
| were followed with one judgment after another, till they were quite laid
waſte, and made an aſtoniſhment, a hiſſing, and a by-word ; yet on ſome
of them, and ſome of their’s, this bloodicame, not to condemn them, but
to ſave them ; divine mercy, upon their repenting and believing, cut off
this entail, and then the promiſe was again to them, and to their children: f
God is better to us and our's thaniwe are. . . . . . . . . .
26. Then releaſed he Barabbas unto them: and when
he had ſcourged Jeſus, he delivered him to be crucified.
27. Then the ſoldiers of the governor took Jeſus into the
common hall, and gathered unto him the whole band, of
ſoldiers. 28. And they ſtripped him, and put on him a
ſcarlet robe. 29.’ And when they had platted a crown of
thorns, they put it upon his head, and a reed in his right
hand: and they bowed the knee before him, and mocked
him, ſaying, Hail, King of the Jews. 30. And they ſpit
upon him, and took the reed, and ſmote him on the head.
3i, And after they had mocked him, they took the robe
off from him, and put his own raiment on him, and led
him away to crucify him. 32. And as they came out,
they found a man of Cyrene, Simon by name: him they
compelled to bear his croſs. . . . . . -
In theſe verſes we have the preparatives for, and prefaces to, the cru-
cifixion of our Lord Jeſus. Here is, * *
. I. The ſentence paſſed, and the warrant ſigned for his execution ; and
this immediately, the ſame hour. º . - -
1. Barabbas was releaſed, that notorious criminal: if he had not been
put in competition with Chriſt for the favour of the people, it is probable
that he had died for his crimes; but that proved the means of his eſcape;
to intimate that Chriſt was condemned for this purpoſe, that finners, even
the chief of finners, might be releaſed ; he was delivered up, that we
might be delivered ; whereas the common instance of Divine Providence,
is, that the wicked is a ranſom for the righteous, and the tranſgreſſor for
the upright, Prov. 21. 18.—11. 18. In this unparalleled instance of di-
vine grace, the upright is a ranſom for the tranſgréſors, the juſt for the
uniuſt. . . . . . - - - - - - t
- 3. Jeſus was ſourged; this was an ignominious cruel puniſhment, eſ-
pecially as it was inflićted by the Romans, who were not under the mo-
deration bf the Jewiſh law, which forbade ſcourgings, above forty ſtripes;
tenced to die ; the rods were not to introduce the axes, but to ſuper-
ſede them. Thus the ſcripture was fulfilled, The ploughers ploughed one
By his stripes we are healed, Iſa. 53. 5. He was chaſtiſed with whips, that
we might not be for ever chastised with ſcorpions. . . . -
.. 3. He was then delivered to be crucifted; though his chaſtiſement was
| in drder to our peace, yet there is no peace made but by the blood of his
croſs; (Col. 1. 20.) therefore the ſcourging is not enough, he muſt be
ericifted; a kind of death uſed only among the Romans; the manner of, g
tion, each putting forth itſelf to the utmoſt, to make death in the higheſt
A croſs was ſet up in the ground, to
which the hands and feet were mailed, on which nails the weight of the
body hung, till it died of the pain. This was the death to which Chriſt
was condemned, that he might anſwer the type of the brazen ſerpent
lifted up upon a pole. It was a bloody death, a painful, ſhameful,
curſed death; it was ſo miſerable a death, that merciful princes ap-
pointed thoſe who were condemned to it by the law, to be ſtrangled firſt,
and then nailed to the croſs ; ſo Julius Caeſar did by ſome pirates, Sueton,
lib. 1. Conſtantine, the firſt chriſtian emperor, by an edićt aboliſhed the
uſe of that puniſhment among the Romans, Sozomen, Hist, lib. 1. Ch. 8.
àVeſºlutareſgnum ſidſerviret ad permiciem—That the ſymbol of ſalvation
might not be ſubſervient to the victim's destruction. - . . . . .
were getting ready for his execution. When he was condemned, he
ogght to have had ſome time allowed him to prepare for death. There
was a law made by the Roman ſenate, in Tiberius’ time, perhaps upon
tomplaint of this and the like precipitation, that the execution of cri-
minals ſhould be deferred at leaſt ten days after ſentence. Sueton. in
Tiber, cap. 25. But there were ſcarcely allowed ſo many minutes to our
Lord Jeſus ; nor had he any breathing time during thoſe minutes ; it
was a criffs, and there were no lucid intervals allowed him; deep call unto
deep, and the ſtorm continued without any intermiſſiou.
... When he was delivered to be crucifted, that was enough ; they that
kill the body, yield that there is no more that they can do, but Chriſt's
one. Though Pilate pronounced him innocent, yet his ſoldiers, his
guards, ſet themſelves to abuſe him,' being ſwayed more by the fury of
the people against him, than by their maſter’s teſtimony for him ; the
Jewiſh, rabble infected the Roman ſoldiery, or perhaps it was not ſo much
in ſpite to him, as to make ſport for themſelves, that they thus abuſed
him. They underſtood that he pretended to a crown ; to taunt him with
that, gave them ſome diyerſion, and an opportunity to make themſelves
and one another merry. Note, It is an argument of a baſe, ſervile,
fordid ſpirit, to inſult over thoſe that are in miſer
lamities of any, matter of ſport and merriment.
Obſerve, 1. Where this was done—in the comman hall.
houſe, which ſhould have been a ſhelter to the wronged and abuſed, is
made the theatre of this barbarity. I wonder that the governor, who
was ſo defirous to acquit himſelf from the blood of this juſt perſon,
would ſuffer this to be done in his houſe.
it to be done, but he connived at it; and thoſe in authority will be ac-
countable, not only for the wickedneſs which they do, or appoint, but for
that which they do not reſtrain, when it is in the power of their hands.
Maſters of families ſhould not ſuffer their houſes to be places of abuſe
to any, nor their ſervants to make ſport with the fins, or miſeries, or re-
ligion, of others. - - •
2. Who were concerned in it. They gathered the whole band, the
foldiers that were to attend the execution, would have the whole regi-
ment (at leaſt five hundred, ſome think twelve or thirteen hundred) to
ſhare in the diverſion. . If Chriſt was thus made a Spectacle, let none of
his followers think it ſtrange to be ſo uſed, 1 Cor. 4. 9. Heb. 10. 33.
3. What particular indignities were done him.
(1.) They ſtripped him, v. 28. The ſhame of nakedneſs came in with
ſin; (Gen. 3. 7.) and therefore Chriſt, when he came to ſatisfy for fin,
and take it away, was made naked, and ſubmitted to that ſhame, that he
might prepare for us white raiment, to cover us, Rev. 3. 18.
(2.) They put on him a ſcarlet robe; ſome old red cloak, ſuch as the
Roman ſoldiers wore, in imitation of the ſéarlet robes, which kings and
emperors wore ; thus upbraiding him with his being called a King.
This ſham of majeſty they put upon him in his dreſs, when nothing but ||
meanneſs and miſery appeared in his countenance, only to expoſe him to
the ſpectators, as the more ridiculous ; yet there was ſomething of
myſtery in it; this was he that was red in his apparel, (Iſa. 63. 1, 2.)
that waſhed his garments in wine ; (Gen. 49. i0.) therefore he was |
dreſſed in a ſºarlet robe. Our fins were as Jöarlet and crimſon. Chriſt
being clad in a ſcarlet robe, fignified his bearing our fins, to his ſhame, in
his own body upon the tree; that we might waſh our robes, and make
them white, in the blood of the Lamb. -
(3.) They platted a crown of thorns, and put it upon his head, v. 29.
This was to carry on the humour of making him a mock-king; yet, had
they intended it only for a reproach, they might have platted a crown of
Jºffraw or ruſhes, but they deſigned it to be painful to him, and to be
literally, what crowns are ſaid to be figuratively, lined with thorns; he
that invented this abuſe, it is likely, valued himſelf upon the wit of it;
but there was a myſtery in it. [1]. Thorns came in with fin, and were
part of the curſe that was the produćt of fin, Gen. 3. 18. Therefore
Chriſt, being made a Curſe for us, and dying to remove the curſe from
us, felt the pain and ſmart of thoſe thorns, nay, and binds them as a crown |
to him ; (Job 31. 36.) for his ſufferings for us were his glory. [2.]
Now he anſwered to Abraham’s ram that was caught in the thicket, and
fo offered up inſtead of Iſaac, Gen. 22. 13. [3.] Thorns ſignify af-
flićtions, 2 Chron, 33. 11. Thefe Chriſt put into a crown ; ſo much
y, and to make the ca-,
Chriſt fourged and derided.
glory. [4] Chriſt was crowned with thorns, to ſhew that his kingdom

| was not 6f this world, nor the glory of it worldly glory, but is attended
II. The barbarous treatment which the ſoldiers gave him, while things |
here with bonds and afflićtions, while the glory of it is to be revealed.
| [5.] It was the cuſtom of ſome heathem nations, to bring their ſacri-
| fices to the altars, crowned with garlands; theſe thorns were the gar-
| lands with which this great Sacrifice was crowned.
|
| ſteptre, another of the inſignia
enemies will do more, and, if it be poſſible, wrap up a thouſand deaths in
[6.] Theſe thorns,
it is likely, fetched blood from his bleſſed head, which trickled down his
face, like the precious ointment (typifying the blood of Chriſt with which
be conſecrated himſelf) upon the head, which ran down upon the beard,
even Aaron’s beard, Pſ. 133. 2. Thus, when he came to eſpouſe to
himſelf his love, his dove, his undefiled church, his head was filled with
dew, and his locks with the drops of the night, Cant. 5. 2. -
. (4.) They put a reed in his º: hand; this was intended for a mock-
the . they jeered him with ; as if
this were a ſceptre good enough for ſuch a ing, as was like a reed shaken
| with the wind; (eh, 11. 7.) like ſceptre, like kingdom, both weak and
| wavering, and withering and worthleſs; but they were quite miſtaken,
Perhaps he did not order
The governor’s |
| ment of their cruelty, and his pain.
| for his throne is for ever and ever, and the ſceptre of his kingdom is a right
|ſéeptre, Pſ. 45. 6. - r
"(3) They ºn the knee bºre him, and mocked him, ſaying, Hail,
| King of the Jews 1 Having made him a ſham King, they thus make a
|jeſt of doing homage to him, thus ridiculing his pretenſions to ſove-
reignty, as Joſeph’s brethren ; (Gen. 37, 8.) Shalt thou indeed reign over
us? But as they were afterward compelled to do obeiſance to him, and
enrich his dreams, ſo theſe here bowed the knee, in ſcorn to him, who
was, ſoon after this, exalted to the right hand of God, that at his name
| every knee might bow, or break, before him; it is ill jeſting with that
which, ſooner or later, will come in earneſt. - -
(6.) They ſhit upon him ; thus he had been abuſed in the High
Prieſt’s hall, ch. 26, 27. In doing homage, the ſubječt kiſſed the ſove-
| reign, in token of his allegiance ; thus Samuel kiſſed Saul, and we are 3.
bid to kiſs the Son : but they in this mock-homage, inſtead of kiſſing
him, ſpit in his face, that bleſſed face which outſhines the ſun, and before
which the angels cover their’s, was thus polluted. It is ſtrange that the
| ſons of men ſhould ever do ſuch a piece of villany, and that the Son of
| God ſhould ever ſuffer ſuch a piece of ignorainy.
(7.) They took the reed, and ſmote him on the head. That which they
had made the mock-enſign of his royalty, they now make the real inſtru-
They ſmote him, it is probable,
upon the crown of thorns, and ſo ſtruck them into his head, that they
| might wound it the deeper, which made the more ſport for them, to
whom his pain was the greateſt pleaſure. Thus was he deſpiſed and re-
jected of men; a Man of ſorrows, and acquainted with grief. All this
miſery and ſhame he underwent, that he might purchaſe for us everlaſting
| life, and joy, and glory.
III. The conveying of him to the place of execution. After they
had mocked and abuſed him, as long as they thought fit, they then took
the robe off from him ; to fignify their diveſting him of all the kingly au-
thority they had inveſted him with, by putting it on him ; and they put
his own raiment on him, becauſe that was to fall to the ſoldiers’ ſhare,
that were employed in the execution. They took off the robe, but no
mention is made of their taking off the crown of thorns, whence it is *
commonly ſuppoſed (though there is no certainty of it) that he was cru-
cified with that on his head; for as he is a Prieſt upon his throne, ſo he
was a King upon his croſs. Chriſt was led to be crucified in his own
raiment, becauſe he himſelf was to lear our ſins in his own body upon the
tree. And here, - n - -
1. They lead him away to be crucifted; he was led as a Lamb to the
|J'aughter, as a Sacrifice to the altar. We may well imagine how they
hurried him on, and dragged him along, with all the ſpeed poſſible, left.
any thing ſhould intervene to prevent the glutting of their cruel rage
with his precious blood. It is probable that they now loaded him with
taunts and reproaches, and treated him as the off-ſcouring of all things.
They led him away out of the city; for Chriſt, that he might ſanétify
the people with his own blood, ſuffered without the gate, (Heb. 18, 12. )
as if he that was the Glory of them that waited for redemption in Jeru-
lem, were not worthy to live among them. To this he himſelf had an
eye, when in the parable he ſpeaks of his being cºſt out of the vineyard,
ch. 21. 39. * -
2. They compelled Simon of Cyrene to bear his croſs, v. 30. It ſeems,
at firſt he carried the croſs himſelf, as Iſaac carried the wood for the
burnt-offering, which was to burn him. And this was intended, as
did he alter the property of them to them that are his, and give them ||other things, both for pain and ſhame to him. But after a while they
cauſe to glory in tribulation, and made it to work for them a weight of il took the croſs off from him, either, {}.) In compaffion to him, becauſe
~,
... . . . . . . ST. MATTHEw, XXVII.
The Crucifixion.
. they ſaw it was too great a load for him. We can hardly think that
they had any confideration of that, yet it teaches us that God conſiders
the frame of his people, and will not ſuffer them to be tempted above what
they are able ; he gives them ſome breathing-time, but they muſt expect ||
that the croſs will return, and the lucid intervals only give them ſpace ||
Or, (3.) They were afraid, left he ſhould faint away under º
load of his croſs, and die, and ſo prevent what their malice further in- |
tended to do againſt him: thus even the tender mercies of the wicked .
(which ſeem to be ſo) are really cruel. Taking the croſs off from him,
they compelled one Simon of Cyrene, preſſing him to the ſervice by the
| death he died, let us in that behold with what manner of love he loved
to prepare for the next fit. But, (2.) Perhaps it was becauſe he could
not, with the croſs on his back, go forward ſo faſt as they would have
him.
authority of the governor or the prieſts. It was a reproach, and none
would do it but by compulſion. : Some think that this Simon was a diſ- |
ciple of Chriſt, at leaſt a well-wiſher to him, and that they knew it, and
therefore put this upon him. Note, All that will approve themſelves
diſciples indeed, muſt follow Chriſt, bearing his croſs, (ch. 16. 24.) bear-
ing his reproach, Heb. 13. 13. , We muſt know the fellowship of his ſuſ.
jerings for us, and patiently ſubmit to all the ſufferings for him we are
called out to ; for thoſe only ſhall reigh wilh him, that ſuffer with him ;
ſhall fit with him in his kingdom, that drink of his cup, and are baptized
with his baptiſm. - : * *
33. And when they were come unto a place called
Golgotha, that is to ſay, a place of a ſkull, 34. They gave
him vinegar to drink, mingled with gall: and when he had
taſted thereof, he would not drink. 35. And they cruci-
fied him, and parted his garments; caſting lots: that it
might be fulfilled which was ſpoken by the prophet, They
parted my garments annong them, and upon my veſture did
they caſt lots. 36. And ſitting down, they watched him
there: 37. And ſet up over his head, his accuſation
written, THIS IS JESUS THE KING OF THE JEWS.
38. Then were there two thieves crucified with him :
one on the right hand, and another on the left. 39. And
they that paſſed by reviled him, wagging their heads,
40. And ſaying, Thou that deſtroyeſt the temple, and ||
buildeſt it in three days, ſave thyſelf: if thou be the Son
of God, come down from the croſs. 41. Likewiſe alſo
the chief prieſts mocking him, with the ſcribes and elders,
ſaid, 42. He ſaved others, himſelf he cannot ſave. If he
be the King of Iſrael, let him now come down from the
croſs, and we will believe him. 43. He truſted in God;
let him deliver him now, if he will have him : for he ſaid,
I am the Son of God.
from the ſixth hour there was darkneſs over all the land
unto the ninth hour. 46. And about the ninth hour
Jeſus cried with a loud voice, ſaying, Eli, Eli, lama
ſabachthani? that is to ſay, My God, my God, why haſt,
thou forſaken me : 47. Some of them that ſtood there,
when they heard that, ſaid, This man calleth for Elias.
48. And ſtraightway one of them ran, and took a ſpunge,
and filled it with vinegar, and put it on a reed, and gave
him to drink. 49. The reſt ſaid, Let be, let us ſee whether
Elias will come to ſave him.
We have here the crucifixion of our Lord Jeſus.
I. The place where our Lord Jeſus was put to death.
1. They came to a place called Golgotha, near adjoining to Jeruſalem,
probably the common place of execution. . If he had had a houſe of his
own in Jeruſalem, probably, for his greater diſgrace, they would have
crucified him before his own door. . But now in the ſame place where
criminals were ſacrificed to the juſtice of the government, was our Lord
Jeſus ſacrificed to the juſtice of God. Some think that it is called the
place of a ſkull, becauſe it was the common charnel-houſe; where the
Vol. IV. No. 79. - -
44. The thieves alſo which were.
crucified with him, caſt the ſame in his teeth. 45. Now.
bones and ſkulls of dead men were laid together out of the way, left
people ſhould touch them and be defiled thereby. Here lay the trophies
of death’s vićtory over multitudes of the children of men; and when
by dying Chriſt would deſtroy death, he added this circumſtance of
honour to his vićtory, that he triumphed over death upon his own dung-
2. There they crucifted him, (v. 35.) nailed his hands and feet to the
croſs, and then reared it up, and him hanging on it ; for ſo the manner
of the Romans was to crucify." Let our hearts be touched with the
feeling of that exquiſite pain which our bleſſed Saviour now endured,
and let us look upon him who was thus pierced, and mourn. Was ever
ſorrow like unto his ſorrow 2. And when we behold what manner of
Žl S. * .
II. The barbarous and abuſive treatment they gave him, in which
their wit and malice vied which ſhould excel. As if death, ſo great a
death, were not bad enough, they contrived to add to the bitterneſs and
terror of it. - - . .
1. By the drink they provided for him before he was nailed to the
croſs, v. 34. It was uſual to have a cup of ſpiced wine for thoſe to
drink of, that were to be put to death, according to Solomon’s direc-
tion, (Prov. 31. 6, 7.) Give ſtrong drink to him that is ready to perish ;
but with that cup which Chriſt was to drink of, they mingled wormwood
and gall, to make it ſour and bitter. This fignified, (1.) The ſºn of
man, which is a root of bitterneſs, bearing gall and wormwood, Deut.
29. 18. The finner perhaps rolls it under his tonguê as a ſweet morſel,
but to God it is grapes of gall, Deut. 32. 32. It was ſo to the Lord
Jeſus, when he bare our fins, and ſooner or later it will be ſo to the
finner himſelf, bitterneſs at the latter end, more bitter than death, Eccl.
7. 26. (2.) It fignified the wrath of God, that cup which his Father
put into his hand, a bitter cup indeed, like the bitter water which cauſed
|forts; cannot take from us the garments of praiſe.
| ſelf of his glories, to divide them among us.
the curſe, Numb. 5, 18. This drink they offered him, as was literally
foretold, Pſ. 69. 21. And, [].] He taſted thereof, and ſo had the
worſt of it, took the bitter taſte into his mouth; he let no bitter cup go
by him untaſted, when he was making atonement for all our finful taſt-
ing of forbidden fruit; now, he was taſting death in its full bitterneſs.
[2.] He would not drink it, becauſe he would not have the beſt of it;
would have nothing like an opiate, to leſſen his ſenſe of pain, for he would
die ſo as to feel himſelf die, becauſe he had ſo much work to do, as our
High Prieſt, in his ſuffering work. - * *
2. By the dividing of his garments, v. 35. When they nailed him to
the croſs, they ſtripped him of his garments, at leaſt his upper garments;
for by fin we were made naked, to our ſhame, and thus he purchaſed
for us white raiment to cover us. If we be at any time ſtripped of our
comforts for Chriſt, let us bear it patiently ; he was ſtripped for us.
Enemies may ſtrip us of our clothes, but cannot ſtrip us of our beſt com-
The clothes of thoſe
that are executed, are the executioner’s fee : four ſoldiers were employed
in crucifying Chriſt, and they muſt each of them have a ſhare : his
upper garment, if it were divided, would be of no uſe to any of them,
and therefore they agreed to caſt lots for it. (1.) Some think that the
garment was ſo fine and rich, that it was worth contending for ; but that
agreed not with the poverty Chriſt appeared in. (2.) Perhaps they
had heard of thoſe that had been cured by touching the hem of his gar-
ment, and they thought it valuable for ſome magic virtue in it. Or,
(3.) They hoped to get money of his friends for ſuch a ſacred relic.
Or, (4.) Becauſe, in derifion, they would ſeem to put a value upon it,
as a royal clothing. Or, (5.) It was for diverſion ; to paſs away the
time while they waited for his death, they would play a game at dice for
the clothes; but, whatever they deſigned, the word of God is herein ac-
compliſhed. In that famous pſalm, the firſt words of which Chriſt made
uſe of upon the croſs, it was ſaid, They parted my garments among them,
and jº. upon my veſture, Pſ. 22. 18. This was never true of David,
but looks primarily at Chriſt, of whom David, in ſpirit, ſpake. Then is.
the offence of this part of the croſs ceaſed ; for it appears to have been
by the determinate counſel and foreknowledge of God. Chriſt ſtripped him-
They now ſat down, and watched him, v. 36. The chief prieſts were
careful, no doubt, in ſetting this guard, left the people, whom they ſtill
ſtood in awe of, ſhould riſe, and reſeue him. But Providence ſo ordered
it, that thoſe who were appointed to watch him, thereby became unex-
ceptionable witneſſes for him ; having the opportunity to ſee and hear
that which extorted from them that noble confeſſion, (v. 54.) Truly this
was the San Qf God.
3 S
ST MATTHEw, XXVII.
8. By the title ſet up ºver his head, v 37. It was uſual for the vin-
dicating of public juſtice, and putting the greater ſhame upon malefac- |
tors that were exécuted, not offly by a cfier to proclaim before them,
but by a writing alſo over their heads to notify what was the crime for
which they ſuffered ; ſo they ſet up over Chriſt's head his accuſation
written, to give public notice of the charge againſt him; This is Jeſus
the King of the Jews, This they defighed for his reproach, but God
fo over-ruled it, that even his accuſation redounded to his honour. For,
(1.) Hére was no crime alleged againſt him. It is not ſaid that he was
a pretended Saviour, or an uſurping King, though they would have it
thought ſo ; (John 19, 21.) but, This is Jeſus, a Saviour; ſurely that
was no crime; and, This is the King of the Jews ; nor was that a crime;
for they expected that the Meſſiah ſhould be ſo : ſo that, his enemies
themſelves being judges, he did no evil. Nay, (2.) Here was a very
glorious truth aſſerted concerning him—that he is Jeſus the King of the
Jews, that King whom the Jews expected, and ought to have ſubmitted
to ; ſo that his accuſation amounts to this, That he was the true Meſ.
fiah and Saviour of the world; as Balaam, when he was ſent for to curſe
Iſrael, bleſſed them altogether, and that three times, (Numb. 24. 10.)
fo Pilate, inſtead of accuſing Chriſt as a Criminal, proclaimed him a
f{ing, and that three times, in three inſcriptions. Thus God makes men
to ſerve his purpoſes, quite beyond their own. +
. . 4. By his companions with him in ſuffering, v. 38. There were two
thieves crucifted with him at the ſame time, in the ſame place, under the
fame guard ; two highway-men, or robbers upon the road, as the word
properly ſignifies. It is probable that this was appointed to be execution-
day; and therefore they hurried the proſecution of Chriſt in the morn-
ing, that they might have him ready to be executed with the other
criminals. Some think that Pilate ordered it thus, that this piece of
meceſſary juſtice, in executing theſe thieves, might atone for his injuſtice
in condemning Chriſt; others, that the Jews contrived it, to add to
the ignominy of the ſufferings of our Lord Jeſus ; however it was, the
ſcripture was fulfilled in it, (Iſa. 53.12.) He was numbered with the
tranſgreſörs. • .
1.) It was
* - a reproach to him, that he was crucifted with them.
Though, while
he lived, he was ſtparate from ſinners, yet in their deaths
they were not divided, but he was made to partake with the vileſt male- |
fačtors in their plagues, as if he had been a Partaker with them in their
fins; for he was made Sin for us, and took upon him the likeneſ offin-
Jul flesh. He was, at his death, numbered among the tranſgreſſors, and
had his lot with the wicked, that we, at our death, might be numbered
among the ſaints, and have our lot among the choſen.
(2.) It was an additional reproach, that he was crucified in the midſ?,
between them, as if he had been the worſt of the three, the principal
Malefactor; for among three the middle is the place for the chief. Every
circumſtance was contrived to his diſhonour, as if the great Saviour
were of all others the greateſt ſinner. It was alſo intended to ruffle aſid,
diſcompoſe him, in his laſt moments, with the ſhrieks, and 'groans, and
blaſphemies, of theſe malefačtors, who, it is likely, made a hideous out-
cry when they were mailed to the croſs; but thus would Chriſt affect
himſelf with the miſeries of finners, when he was ſuffering for their ſal-
Watl Oll.
have looked as if they had been joint-undertakers with him, in ſatisfying
for man’s fin, and joint-purchaſers of life and glory ; therefore he wasih
crucified between two malefactors, who could not be ſuppoſed to contri-
bute any thing to the merit of his death; for he himſelf bare our fins in
his own body. - - - - !
5. By the blaſphemies and revilings with which they loaded him when
he was hanging upon the croſs ; though we read not that they caſt any;
refle&tions on the thieves that were crucified with him. One would have
thought that, when they had mailed him to the croſs, they had done their
worſt, and malice itſelf had been exhauſted : indeed if a criminal be put:
into the pillory, or carted, becauſe it is a puniſhment leſs than death, it
is uſually attended with ſuch expreſſions of abuſe; but a dying man, .
though an infamous man, ſhould be treated with compaſſion. It is an
inſatiable revenge indeed, which will not be ſatisfied with death, ſo great
a death. But, to complete the humiliation of the Lord Jeſus, and to
ſhew that, when he was dying, he was bearing iniquity, he was then
loaded with reproach, and, for aught that appears, not one of his friends,
who the other day cried Hoſanna to him, durſt be ſeen to ſhew him any
reſpect. .
§ The common people, that paſſed by, reviled him. . His extreme
miſery and exemplary patience under it, did not mollify them, or make
| have anticipated the offence of the croſs.
Some of Chriſt's apoſtles were afterward crucified, as Peter,
and Andrew, but none of them were crucified with high, leſt it ſhould,
The Crucifixion.
them to relent, but they who by their outcries brought him to this,
now think to juſtify themſelves in it by their reproaches, as if they did
well to condemn him. They reviled him ; flag pigsy—they blaſphemed
| him ; and blaſphemy it was, in the ſtrióteſt ſenſe, ſpeaking evil of him
who thought it not robbery to be equal with God. Obſerve here, -
[1..] The perſons that reviled him ; they that paſſed by, the travellers
that went along the road, and it was a great road, leading from Jeruſa-
lem to Gibeon ; they were poſſeſſed with prejudices againſt him by the
reports and clamours of the High Prieſt’s creatures. It is a hard thing,
and requires more application and reſolution than is ordinarily met with,
to keep up a good opinion of perſons and things that are every where.
run down, and ſpoken againſt. . . Every one is apt to ſay as the moſt ſay,
and to throw a ſtone at that which is put into an ill name. Turba Remi
Jequitur fortunam ſemper & odit damnatos—The Roman rabble fluctuate
with a man's fluctuating fortunes, and fail not to depreſs thoſe that are
Jönking. Juv. - +
[2] The geſture they uſed, in contempt of him—wagging their heads;
which fignifies their triumph in his fall, and their inſulting over him,
Iſa. 37. 22. Jer. 18. 16. Lam. 2. 15. The language of it, was, Aha,
Jö would we have it, Pſ. 35. 25. Thus they inſulted over him that was
the Saviour of their country, as the Philiſtines did over Samſon the de-
| ſtroyer of their country. This very geſture was propheſied of; (Pſ.
22, 8.) They shake the head at me. And Pſ. 109. 25.
[3.] The taunts and jeers they uttered. Theſe are here recorded.
Firſt, They upbraided him with his destroying of the temple. Though
the judges themſelves were ſenſible that what he had ſaid of that was
miſrepreſented, (as appears Mark 14. 59.) yet they induſtriouſly ſpread it
among the people, to bring an odium upon him, that he had a deſign to
deſtroy the temple ; than which nothing would more incenſe the people
againſt him. And this was not the only time that the enemies of Chriſt
had laboured to make others believe that of religion and the people of
God, which they themſelves have known to be falſe, and the charge un-
just. “Thou that destroyest the temple, that vaſt and ſtrong fabric, try
thy ſtrength now in plucking up that croſs, and drawing thoſe nails, and
ſo ſave thyself; if thou haſt the power thou haſt boaſted of, this is a pro-
per time to exert it, and give proof of it; for it is ſuppoſed that every
man will do his utmoſt to ſave himſelf.” This made the croſs of Chriſt
ſuch a stumbling-block to the Jews, that they looked upon it to be incon-
fiſtent with the power of the Meſfiah ; he was crucifted in weakneſs,
(2 Cor. 13. 4.) ſo it ſeemed to them; but indeed Chriſt crucified is the
Power of God. .
Secondly, They upbraid him with his ſaying that he was the Son of
God; If thou be ſo, ſay they, come down from the croſs. Now they take
the Devil’s words out of his mouth, with which he tempted him in the
wilderneſs, (ch. 4, 3, 6.) and renew the ſame aſſault; If thou be the Son
of God. They think that now, or never, he muſt prove himſelf to be
the Son of God; forgetting that he had proved it by the miracles he
wroughts, particularly his raiſing of the dead; and unwilling to wait for
the complete proof of it by his own reſurre&tion, to which he had ſo
often referred himſelf and them ; which, if they had obſerved it, would
- This comes of judging things.
by the preſent aſpect of them, without a due remembrance of what is
past, and a patient expectation of what may further be produced.
(2.) The chief priests and ſcribes, the church-rulers, and the elders,
the ſtate-rulers, they mocked him, v. 41. They did not think it enough
to invite the rabble to do it, but gave Chriſt the diſhonour, and them-
ſelves the diverſion, of reproaching him in their own proper perſons.
| They ſhould have been in the temple at their devotion, for it was the firſt
day of the feaſt of unleavened bread, when there was to be a holy convo-
cation ; (Lev. 23. 7.) but they were here at the place of execution,
ſpitting their venom at the Lord Jeſus. How much below the grandeur
and gravity of their charaćter was this Could any thing tend more to
make them contemptible and baſe before the people P One would have
thought, that, though they neither feared God nor regarded man, yet
common prudence ſhould have taught them who had ſo great a hand in
Chriſt’s death, to keep as much as might be behind the curtain, and to
play leaſt in fight; but nothing is ſo mean as that malice may ſtick at it.
Did they diſparage themſelves thus, to do deſpite to Chriſt, and ſhall
we be afraid of diſparaging ourſelves, by joining with the multitude to do
him honour, and not rather ſay, If this be to be vile, I will be yet more vile 8
Two things the prieſts and elders upbraided him with. -
[1..] That he could not ſave himſelf, v. 42. He had been before
abuſed in his prophetical and kingly office, and now in his prieſtly office
as a Saviour. Firſt, They take. it for granted that he could not ſave
-
The Crucifixion.
*
*
himſelf, and therefore had not the power he pretended to, when really
he would not ſave himſelf, becauſe he would die to ſave us. They ſhould
have argued, “He ſaved others, therefore he could ſave himſelf, and if
he do not, it is for iome good reaſon.”
finuate, that, becauſe he did not now ſave himſelf, therefore all his pre-
tence to ſave others was but ſham and deluſion, and was never really
done; though the truth of his miracles was demonſtrated beyond con.
tradićtion. Thirdly, They upbraid him with being the King gſ Iſrael, |
They dreamed of the external pomp and power of the Meſſiah, and
therefore thought the croſs altogether diſagreeable to the King of Iſrael,
and inconfiſtent with that charaćter. Many people could like the King
of Iſrael well enough, if he would but come down from the croſs, if they
could have his kingdom without the tribulation through which they
muſt enter into it. But the matter is ſettled; if no croſs, then no Chriſt,
no crown. Thoſe that would reign with him, muſt be willing to ſuffer
with him, for Chriſt and his croſs are nailed together in this world,
Pourthly, They challenged him to come down from the croſs. And what
had become of us then, and the work of our redemption and ſalvation :
If he had been provoked by theſe ſcoffs to come down from the croſs,
and ſo to have left his undertaking unfinished, we had been for ever un-
dong. But his unchangeable love and reſolution ſet him above, and for-
tified him againſt, this temptation, ſo that he did not fail, nor was diſ.
couraged. Fifthly, They promiſed that, if he would come down from the
crºſs, they would believe him. Let him give them that proof of his being
the Meſſiah, and they will own him to be ſo. When they had formerly
demanded a fign, he told them that the fign he would give them, ſhould
be not his coming down from the croſs, but, which was a greater inſtance |
of his power, his coming up from the grave, which they had not patience
to wait two or three days for. If he had come down from the croſs, they
might with as much reaſon have ſaid that the ſoldiers had juggled in nail-
ing him to it, as they ſaid, when he was raiſed from the dead, that the
diſciples came by night, and stole him away. . But to promiſe ourſelves
that we would believe, if we had ſuch and ſuch means and motives of
faith as we ourſelves would preſcribe, when we do not improve what
God has appointed, is not only a groſs inſtance of the deceitfulneſs of
Your hearts, but the ſorry refuge, or ſubterfuge rather, of an obſtinate de-
Ítroying infidelity. . . . -
[2.] That God, his Father, would not ſave him ; (v. 43.) He trusted
in God, that is, he pretended to do ſo; for he ſaid, I am the Son of God.
Thoſe who call God Father, and themſelves his children, thereby profeſs
to put a confidence in him, Pſ. 9. 10. Now they ſuggeſt, that he did
but deceive himſelf and others, when he made himſelf ſo much the Dar-
ling of Heaven ; for, if he had been the Son of God, (as Job’s friends
argued concerning him,) he would not have been abandoned to all this
miſery, much leſs abandoned in it. This was a ſword in his bones, as
T)avid complains of the like; (Pſ. 42. 10.) and it was a two-edged ſword,
for it was, intended, First, ‘To vilify him, and to make the ſtanders-by.
think him a Deceiver and an Impoſtor; as if his ſaying, that he was the
Son of God, were now effectually diſproved. Secondly, To terrify him,
and drive him to diſtruſt and deſpair of his Father’s power and love;
which, ſome think, * was the thing he feared, religiouſly feared, prayed
againſt, and was delivered from, Heb. 5. 7. David complained more of
the endeavours of his perſecutors to shake his faith, and drive him from his
hope in God, than of their attempts to shake his throne, and drive him from
his kingdom ; their ſaying, There is no help for him in God, (Pſ. 3. 2.)
and, God has forſaken him, Pſ. 71. 11. In this, as in other things, he
was a type of Chriſt. Nay, theſe very words David, in that famous pro-
phecy of Chriſt, mentions, as ſpoken by his enemies; (Pſ. 22. 11.) He
trusted on the Lord that he would deliver him. Surely theſe prieſts and
ſcribes had forgotten their pſalter, or they would not have uſed theſe
ſame words, ſo exactly to anſwer the type and prophecy: but the ſcrip-
tures must be fulfilled.
(8.) To complete the reproach, the thieves alſo that were crucifted
with him, were not only reviled as he was, as if they had been ſaints com-
pared with him, but, though fellow-ſufferers with him, joined in with his
proſecutors, and cast the ſame in his teeth; that is, one of them did, who
ſaid, If thou be the Christ, ſave thyself and us, Luke 23. 39. One would
think that of all people this thief had least cauſe, and ſhould have had least
mind, to banter Chriſt. Partners in ſuffering, though for different cauſes,
uſually commiſerate one another; and few, whatever they have done be-
fore, will breathe their laſt in revilings. But, it ſeems, the greateſt mor-
tifications of the body, and, the moſt humbling rebukes of Providence,
º-
* But ſurely without the ſhadow of a reaſon-ED.
But, Seeondly, They would in-
will not of themſelves martify the corruptions of the ſoul,
the wickedneſs of the wicked, without the grace of God. . -
Well, thus our Lord Jeſus having undertaken to ſatisfy the juſtice of
God for the wrong done him in his honour by fin, he did it by ſuffering
in his honour ; not only by diveſting himſelf of that which was due to
him as the Son of God, but by ſubmitting to the utmoſt indi nity that
could be done to the worſt of men ; becauſe he was made Sin for us, h
was thus made a Curſe for us, to make reproach eaſy to us, if at any
time we ſuffer it, and have all manner of evil ſaid againſt us falſely, for
righteouſneſs' ſake. - . . . .
III. We have here the frowns of Heaven, which our Lord. Jeſus was.
under, in the midſt of all theſe injuries and indignities from men. Con-
cerning which, obſerve, -
1, How this was fignified—by an extraordinary and miraculous eclipſe
| of the ſun, which continued for three hours, v. 45. There was darkneſs
emi waaay tºy yāy-over all the earth ; ſo moſt interpreters underſtand it,
though our tranſlation confines it to that land. Some of the ancients ap-
pealed to the annals of the nations concerning this extraordinary eclipſe
at the death of Chriſt, as a thing well known, and which gave notice to
thoſe parts of the world of ſomething great then in doing ; as the ſun’s
going back in Hezekiah’s time did. It is reported that Dionyſius, at
Heliopolis in Egypt, took notice of this darkneſs, and ſaid, Aut Deus
naturae patitur, aut mundi machina diſſolvitur—Either the God of nature
is ſuffering or the machine of the world is tumbling into ruin. An extra-
ordinary ight gave intelligence of the birth of Chriſt, (ch. 2. 2.) and
therefore it was proper that an extraordinary darkneſs ſhould notify his
death, for he is the Light of the world. The indignities done to our
Lord Jeſus, made the heavens astonished, and horribly afraid, and even
put them into diſorder and confuſion ; ſuch wickedneſs as this the ſum
never ſaw before, and therefore withdrew, and would not ſee this. This
ſurpriſing, amazing, darkneſs was deſigned to ſtop the mouths of thoſe
blaſphemers, who were reviling Chriſt as he hung on the croſs; and it
ſhould ſeem that, for the preſent, it ſtruck ſuch a terror upon them, that
though their hearts were not changed, yet they were filent, and ſtood
doubting what this ſhould mean, till after three hours the darkneſs ſcat- '
tered, and then, (as appears by v. 47.) like Pharaoh when the plague
| was over, they hardened their hearts. But that which was principally
intended in this darkneſs, was, (1.) Chriſt’s preſent conflict with the
powers of darkneſs, Now the prince of this world, and his forces, the
rulers of the darkneſs of this world, were to be caſt out, to be ſpoiled and
vanquiſhed; and to make his vićtory, the more illuſtrious, he fights them
on their own ground; gives them all the advantage they could have againſt
him by this darkneſs, lets them take the wind and ſun, and yet baffles
them, and ſo becomes more than a conqueror. (2.) His preſent want
of heavenly comforts. This darkneſs fignified that dark cloud which the
human ſoul of our Lord Jeſus was now under. God makes his fun to
ſhine upon the juſt and upon the unjuſt ; but even the light of the fun
was withheld from our Saviour, when he was made Sin for us. 4 pleº-
Jānt thing it is for the eyes to behold the ſin; but becauſe now his ſoul
was exceeding ſorrowful, and the cup of divine diſpleaſure was filled to
him without mixture, even the light of the ſun was ſuſpended. When
earth denied him a drop of cold water, heaven denied him a beam of
light; being to deliver us from utter darkneſs, he did himſelf, in the depth
of his ſufferings, walk in darkneſs, and had no light, Iſa. 53. 10. During
the three hours that this darkneſs continued, we do not find that he ſaid
one word, but paſſed this time in a filent retirement into his own ſoul,
which was now in an agony, wreſtling with the powers of darkneſs, and
taking in the impreſſions of his Father’s diſpleaſure, not againſt himſelf,
but the fin of man, which he was now making his ſoul an offering for.
Never were there three ſuch hours fince the day that God created man
upon the earth, never ſuch a dark and awful ſcene; the criſis of that
great affair of man’s redemption and ſalvation. - .
2. How he complained of it; (v. 46.) About the ninth hour, when it
began to clear up, after a long and ſilent conflict, Jeſús cried, Eli, Eli,
lama ſubachthani º The words are related in the Syriac tongue, in which
they were ſpoken, becauſe worthy of double remark, and for the fake
of the perverſe conſtruction which his enemies put upon them, in Putting
Elias for Eli. Now obſerve here, - q
(1.) whence he borrowed this complaint—from Pſ. 22. I. It is not
probable (as ſome have thought) that he repeated the whole pſalm ; yet
hereby he intimated that the whole was to be applied to him, and that
David, in ſpirit, there ſpake of his humiliation and exaltation. This,
and that other word, Into thy hands I commit my ſpirit, he fetched from ~.
David's pſalms, (though he could have expreſſed himſelf in his own
nor ſuppreſs,
&
- .
• * ~ *
words,) to teach us of what uſe the word of God is to us, to direct us
in prayer, and to recommend to us the uſe of ſcripture-expreſſions in
prayer, which will help our infirmities. . . .
and the great earneſtneſs of his ſpirit in this expoſtulation. Now the
ſcripture was fulfilled; (Joel. 3. 15, 16.) The ſin ànd the moon ſhall be
darkened. The Lord shall alſo roar out 6f Zion, and utter his voice from
Jeruſalem.
55.17.
Jaken me P A ſtrange complaint to come from the mouth of our Lord
Jeſus, who, we are ſure, was God’s Elect, in whom his ſoul delighted,
(Iſa. 42. 1.) and one in whom he was always well pleaſed. The Father
now loved him, nay, he knew that therefore he loved him, becauſe he laid
down his life for the sheep ; what, and yet forſaken of him, and in the
midſt of his ſufferings too ! Surely never ſorrow was like unto that ſor-
row, which extorted ſuch a complaint as this from one who, being per-)
fe&tly free from fin, could never be a Terror to himſelf; but the heart
knows its own bitterneſs. No wonder that ſuch a complaint as this,
made the earth to quake, and rent the rocks; for it is enough to make
both the ears of every one that hears it, to tingle, and ought to be ſpoken
of with great reverence. *
Note, [1] That our Lord Jeſus was, in his ſufferings, for a time,
..foº/āken by his Father. So he ſaith himſelf, who, we are ſure, was under
no miſtake concerning his own caſe.
divine and human nature was in the leaſt weakened or ſhocked ; no, he
was now by the eternal Spirit offering himſelf; nor as if there were any
abatement of his Father’s love to him, or his to his Father; we are ſure
that there was upon his mind no horror of God, or deſpair of his favour,
‘nor any thing of the torments of hell; but his Father forſook him; that
is, First, He delivered him up into the hands of his enemies, and did
not appear to deliver him out of their hands. He let looſe the powers
of darkneſs againſt him, and ſuffered them to do their worſt, worſe than.
againſt Job. Now was that ſcripture fulfilled, (Job 16. 9.) God has
turned me over into the hands of the wicked; and no angel is ſent from
heaven to deliver him, no friend on earth raiſed up to appear for him.
Secondly, He withdrew from him the preſent comfortable ſenſe of his
complacency in him. When his ſoul was firſt troubled, he had a voice
from heaven to comfort him ; (John 12. 27, 28.) when he was in his
Agony in the garden, there appeared an angel from heaven, ſtrengthening
him ; but now he had neither the one nor the other. God hid his face
from him, and for a while withdrew his rod and ſtaff in the darkſome
yalley. God forſºok him, not as he forſook Saul, leaving him to an end-
leſs deſpair, but as ſometimes he forſook David, leaving him to a preſent
deſpondency. Thirdly, He let out upon his ſoul an afflićting ſenſe of
his wrath againſt man for fin. Chriſt was made Sin for us, a Curſe for
ins; and therefore, though God loved him as a Son, he frowned upon
him as a Surety. Theſe impreſſions he was pleaſed to admit, and to
wave that reſistance of them which he could have made ; becauſe he would
accommodate himſelf to this part of his undertaking, as he had done to
all the reſt, when it was in his power to have avoided it. . .
[2.] That Chriſt’s beingforſaken of his Father, was the moſt grievous
of his ſufferings, and that which he complained moſt of. Here he laid
the moſt doleful accents; he did not ſay, “Why am I ſcourged 2 And
why ſpit upon 2 And why nailed to the croſs " Nor did he ſay to his
diſciples, when they turned their back upon him, Why have ge forſaken
me * But when his Father ſtood at a diſtance, he cried out thus; for
this was it that put wormwood and gall into the afflićtion and miſery.
This brought the waters into the ſoul, Pſ. 69. 1..3. -
[3.] That our Lord Jeſus, even when he was thus forſaken of his Fa-
ther, kept hold of him as his God, notwithſtanding; My God, my God,
though forſaking me, yet mine. Chriſt was God’s ſeriant in carrying
9n the work of redemption, to him he was to make ſatisfaction, and by
him to be carried through and crowned, and upon that account he calls
- him his God; for he was now doing his will. See Iſa. 49.4, 9. This
ſupported him, and bore him up, that even in the depth of his ſufferings
** God was his God, and this he reſolves to keep faſt hold of.
(4.) See how his enemies impiouſly bantered and ridiculed this com-
Plaint; (p. 47.) They ſaid, This man calleth for Elias. Some think that
this was the ignorant miſtake of the Roman ſoldiers, who had heard talk
of Elias, and of the Jews’ expectation of the coming of Elias, but knew
not the fignification of Eſi, Eli, and ſo made this blundering comment upon
theſe words of Chriſt, Perhaps not hearin g the latter part of what he
David often ſpeaks of hi • l in prayer. Pſ.
* av1. • en 1pea • O his * aloud in prayer, || Meſfiah, would now be glad to be beholden to Elias, who was expe&ted
(3.) What the complaint was—My God, my God, why hast thou for-
St. MATTHEw, XXVII.
|
| takes.
(2.) How he uttered it—with a loud voice; which beſpeaks the ex- * . *
tremity of his pain and anguiſh, the ſtrength of nature remaining in him,
Not that the union between the
went into the holy city, and appeared unto many.
a few broken words are hardly ſpoken, and more hardly heard.
The Crucifixion.
ſaid, for the noiſe of the people. Note, Many of the reproachés caſt
upon the word of God and the people of God, take riſe from groſs miſ-
Divine truths are often corrupted by ignorance of the language
and ſtyle of the ſcripture. Thoſe that hear by the halves, pervert what
they hear. But others think that it was the wilful miſtake of ſome of
the Jews, who knew very well what he ſaid, but were diſpoſed to abuſe
him, and make themſelves and their companions merry, and to miſrepre-
ſent him as one who, being forſaken of God, was driven to truſt in crea-
tures; perhaps hinting alſo, that he who had pretended to be himſelf the
to be only the harbinger and forerunner of the Meſfiah. Note, It is no
new thing for the moſt pious devotions of the beſt men to be ridiculed
and abuſed by profane ſcoffers; nor are we to think it ſtranger, if what
is well ſaid in praying and preaching be miſconſtrued, and turned to
our reproach ; Chriſt’s words were ſo, though he ſpake as never man
ſpake. . . - . . - - -
P IV. The cold comfort which his enemies miniſtered to him in this.
agony, which was like all the reſt. - - º
1. Some gave him vinegar to drink; , (v. 48.) inſtead of ſome cordial-
water to revive and refreſh him under this heavy burthen, they tantalized
him with that which did not only add to the reproach they were loading
him with, but did too ſenſibly repreſent that cup of trembling which his
Father had put into his hand. One of them ran to fetch it, ſeeming to
be officious to him, but really glad of an opportunity to abuſe and affront
him, and afraid left any one ſhould take it out of his hands. .
2. Others, with the ſame purpoſe of diſturbing and abuſing him, refer
him to Elias; (v. 49.) Let be, let us ſee whether Elias will come to ſave him.
Come, let him alone, his caſe is deſperate, neither heaven nor earth can
help him; let us do nothing either to haſten his death, or to retard it;
he has appealed to Elias, and to Elias let him go. !
50. Jeſus, when he had cried again with a loud voice,
yielded up the ghoſt. 51. And behold, the vail of the temple
was rent in twain, from the top to the bottom ; and the
earth did quake, and the rocks rent, 52. And the graves
were opened, and many bodies of ſaints which ſlept, aroſe,
53. And came out of the graves after his reſurreótion, and
54.
Now when the centurion, and they that were with him,
watching Jeſus, ſaw the earthquake, and thoſe things that
were done, they feared greatly, ſaying, Truly this was the
Son of God. 55. And many women were there. (behold-
ing afar off) which followed Jeſus from Galilee, miniſtering
unto him. 56. Among which was Mary Magdalene, and
Mary the mother of James and Joſes, and the mother of
Zebedee's children. . . . - . .
We have here at length, an account of the death of Chriſt, and ſeveral
remarkable paſſages that attended it. - - tº-
I. The manner how he breathed his laſt; (v. 50.) between the third
and the fixth hour, that is, between nine and twelve o’clock, as we
reckon, he was mailed to the croſs, and ſoon after the ninth hour, that is,
between three and four o’clock in the afternoon, he died. That was
the time of the offering of the evening ſacrifice, and the time when the
paſchal lamb was killed, and Chriſt our Paſſover is ſacrificed for us, and
offered himſelf in the evening of the world a ſacrifice to God of a ſweet-
ſmelling ſavour. It was at that time of the day, that the angél Gabriel
delivered to Daniel that glorious predićtion of the Meſfiah, Dan. 9.
21, 24. And ſome think that from that very time when the angel ſpake
it, to this time when Chriſt died, was juſt ſeventy weeks, that is, four
hundred and ninety years, to a day, to an hour ; as the departure of
Iſrael out of Egypt was at the end of the four hundred and thirty years,
CWC In the ſelfſame day, Exod. 12.41.
Two things are here noted concerning the manner of Chriſt’s dying.
1. That he cried with a loud voice, as before, v. 46. Now,
(1.) This was a fign, that, after all his pains and fatigues, his life
was whole in him, and nature ſtrong. The voice of dying men is one of
the firſt things that fails; with a panting breath and a faltering tongue,
But
Chriſt, juſt before he expired, ſpake like a man in his full strength,’ to
ſhew that his life was not forced from him, but was freely delivered by
- ST, MATTHEw, xxvii.
The Crucifixion.
him into his Father's hands, as kis own act and deed. He that had
ſtrength to-cry thus when he died, could have got looſe from the arreſt
as the Sacrifice, he chical with a loud voice, - . . .
(3.) It was fignificant. This loud voice ſhews that he attacked our
ſpiritual engmies with an undaunted courage, and ſuch a bravery of reſo-
lution as beſpeaks him hearty in the cauſe and daring in the encounter.
He was now ſpoiling principalities and powers, and in this loud voice he
did, as it were, shout for maſtery, as one mighty to ſave, Iſa. 63. J. Com-
pare with this, Iſa. 42. 13, 14. He now bowed himſelf with all his
might, as Samſon did, when he ſaid, Let me die with the Philistings, Judg.
16. 30. Animamque in vulnere ponit—And ſays down his lift. His cry-
ing with a loud voice when he died, ſignified that his death ſhould be
publiſhed and proclaimed to all the world ; all mankind being concerned
in it, and obliged to take notice of it. Chriſt's loud cry was like a trum-
pet blown over the ſacrifices. . . . -
2, That then he yielded up the ghoſt. This is the uſual periphrafis
of dying ; to ſhew that the Son of God upon the croſs, did truly and
properly die by the violence of the pain he was put to. His ſoul was
ſeparated from his body, and ſo his body was left really and truly dead.
It was certain that he did die, for it was requiſite that he ſhould die;
thus it was written, both in the cloſe rolls of the divine counſels, and in
the letters patent of the divine predictions, and therefore thus it behoved
him to ſuffer. Death being the penalty for the breach of the firſt cove-
nant, (Thou ſhalt ſurely die,) the Mediator of the new covenant muſt
make atonement by means of death, otherwiſe no remiſſion, Heb. 9. 15.
He had undertaken to make his ſoul an offering for ſºn ; and he did it,
when he ſiglded up the ghost, and voluntarily refigned it.
II. The miracles that attended his death. So many miracles being
wrought by him in his life, we might well expect ſome to be wrought
concerning him at his death, for his name was called Wonderful. Had
he been fetched away as Elijah in a fiery chariot, that had itſelf been
miracle enough ; but, being ſent for away by an ignominious croſs, it
was requiſite that his humiliation ſhould be attended with ſome fignal
emanations of the divine glory. -
1. Behold the vail of the temple was rent in twain. . This relation is
uſhered in with Behold ; “Turn aſide, and ſee this great fight, and be
aſtoniſhed at it.” Juſt as our Lord Jeſus expired, at the time of the of.
fering of the evening-ſacrifice, and upon a ſolemn day, when the prieſts
were officiating in the temple, and might themſelves be eye-witneſſes of
it, the vail of the temple was rent by an inviſible power; that wail which
parted between the holy place and the most holy. They had condemned
him for ſaying, I will destroy this temple, underſtanding it literally; now
by this ſpecimen of his power he let them know that, if he had pleaſed,
he could have made his words good. In this, as in others of Chriſt’s
miracles, there was a myſtery, -
(1.) It was in correſpondence with the temple of Chriſt’s body, which
was now in the diſſolving. . This was the true temple, in which dwelt
the fulneſs of the Godhead; when Chriſt cried with a laud voice, and gave
up the ghost, and ſo diſſolved that temple, the literal temple, did, as it
were, echo to that cry, and anſwer the ſtroke, by rending its vail. Note,
Death is the rending of the vail of fleſh which interpoſes between us and |
the holy of holies ; the death of Chriſt was ſo, the death of true chriſ-
tians is ſo.
(2.) It fignified the revealing and unfolding of the myſteries of the
Old Teſtament. The vail of the temple was for concealment, as was
that on the face of Moſes, therefore it was called the vail of the covering ;
for it was highly penal for any perſon to ſee the furniture of the moſt
holy place, except the High-Prieſt, and he but once a year, with great
ceremony and through a cloud of ſmoke ; all which fignified the dark-
neſs of that diſpenſation, 2 Cor. 3. 13. But now, at the death of Chriſt,
all was laid open, the myſteries were unvailed, ſo that now he that runs
may read the meaning of them. Now we ſee that the mercy-ſeat ſigni-
fied Christ the great Propitiation ; the pot of manna ſignified Chriſt the
Bread of life. Thus we all with open face behold, as in a glaſs, (which
helps the fight, as the vail hindered it,) the glory of the Lord. Our eyes
Jē6 the ſalvation. -
(8.) It ſignified the uniting of Jew and Gentile, by the removing of
the partition-wall between them, which was the ceremonial law, by
which the Jews were diſtinguiſhed from all other people, (as a garden
inclºſed,) were brought near to God, while others were made to keep
their distance. Chriſt, in his death, repealed the ceremonial law, cancelled
that hand writing of ordinances, took it out of the way, nailed it to his
Vol. IV. No. 79. - -
| thoſe inſtitutions abolished the enmity, and made in himſelf gºw
he was under, and have bid defiance to the powers of death ; but to
ſhew that by the eternal Spirit he offered himſelf, being the Prieſt as well
| be rent—the heart, and not the garments.
croſs, and ſo broke down the middle wall of paññilion; and by aboliſhing
tº Q486
new man, (as two rooms are made one, and that large and lightſome, by
taking down the partition,) ſo making peace, Eph, 2. 14...16. Chriſt .
died, to rend all dividing wails, and to make all his one, John 17. 21. -
(4.) It fignified the conſecrating and laying open of a new and living
way to God. . The vail kept people off from drawing near to the moſt
holy place, where the Shechinah was. But the rending of it ſignified
that Chriſt by his death opened a way to God. . [1..] For himſelf
This was the great day of atonement, when our Lord Jeſus, as the great
High Priest, not by the blood %goats and calves, but by his own blood,
entered once for all into the holy place; in token of which the wail was
rent, Heb. 9. 7, &c. . Having offered his ſacrifice in the outer court;
the blood of it was now to be ſprinkled upon the mercy-ſeat within the
vail; wherefore lift up your heads, 0 ye gates, and be ye lift up, ye ever-
lasting doors ; for the King of glory, the Prieſ of glory, shall come in.
Now" was he cauſed to draw near, and made to approach, Jer. 30. 21.
Though he did not perſonally aſcend into the holy place not made with
hands till above forty days after, yet he immediately acquired a right to
enter, and had a virtual admiſſion. [2.] For us in him : ſo the sºft ap-
plies it, Heb. 10, 19, 20. We have boldneſs to enter into the holiest, by
that new and living way which he has conſecrated for us through the .#
He died, to bring us to God, and, in order thereunto, to rend that wail of
guilt and wrath which interpoſed between us and him, to take away
the cherubim and flaming ſword, and to open the way to the tree of life.
We have free acceſs through Chriſt to the throne of grace, or mercy-
ſeat, now, and to the throne of glory hereafter, Heb. 4, 16.-6. 16.
The rending of the vail fignified, (as that ancient hymn excellently ex-
preſſeth it,) that, when Christ had overcome the sharpneſs of death, he
opened the kingdom of heaven to all believers. Nothing can obſtrućt or
diſcourage our acceſs to heaven, for the vail is rent; a door is opened in
heaven, Rev. 4.1.
2. The earth did quake : not only mount Calvary, where Chriſt was
crucified, but the whole land, and the adjacent countries. This earth-
quake ſignified two things. *
().) The horrible wickedneſs of Chriſt’s crucifiers. The earth, by
trembling under ſuch a load, bore its teſtimony to the innocency of him
that was perſecuted, and againſt the impiety of thoſe that perſecuted
him. Never did the whole creation, before, groan under fuch a burthen
as the Son of God crucified, and the guilty wretches that crucified him.
The earthquaked, as if it feared to open its mouth to receive the blood of
Chriſt, ſo much more precious than that of Abel, which it had received,
and was curſed for it ; (Gen. 4. 11, 12.) and as if it ſain would open its
mouth, to ſwallow up thoſe rebels that put him to death, as it had ſwal-
lowed up. Dathan and Abiram for a much leſs crime. When the pro-
phet would expreſs God’s great diſpleaſure againſt the wickedneſs of
the wicked, he aſks, Shall not the land tremble for this # Amos 8, 8.
(2.) The glorious achievements of Chriſ's croſs. This earthquake
fignified the mighty ſhock, nay, the fatal blow, now given to the Devil’s
kingdom. So vigorous was the aſſault Chriſt now made upon the in-
fernal powers, that (as of old, when he went out of Seir, when he marched
through the field of Edom) the earth trembled, Judg. 5. 4. Pſ, 68. 7, 8.
God ſhakes all nations, when the Defire of all nations is to come ; and
|| there is a yet once more, which perhaps refers to this ſhaking, Hag. 2. 7,21.
The rocks rent ; the hardeſt and firmeſt part of the earth was made to
feel this mighty ſhock. Chriſt had ſaid, that if the children ſhould ceaſe
to cry Hoſanna, the stones would immediately cry out ; and now, in effect,
they did ſo, proclaiming the glory of the ſuffering Jeſus, and themſelves
more ſenſible of the wrong done him than the hard-hearted Jews were,
|
| who yet will ſhortly be glad to find a hole in the rocks, and a clºft in the
ragged rocks, to hide them from the face of him that fitteth on the throne.
See Rev. 6. 16. Iſa. 2. 21. But when God’s fury is poured out like
fire, the rocks are thrown down by him, Nah. 1. 6. Jeſus Chriſt is the
Rock; and the rending of theſe rocks, fignified the rending of that rock.
(1.) That in the clefts of it we may be hid, as Moſes in the cleft of the
rock at Horeb, that there we may behold the glory of the Lord, as he
did, Exod. 33. 22. Chriſt’s dove is ſaid to be hid in the clefts of the
rock, (Cant. 2, 14.) that is, as ſome make the alluſion, ſheltered in the
wounds of our Lord Jeſus, the Rock rent. (2.) That from the clefts
of it rivers of living water may flow, and follows us in this wilderneſs, as
from the rock which Moſes ſmote, (Exod. 17. 6.) and which God clave;
(Pſ. 78. 15.) and that Rock was Chriſt, 1 Cor. 10. 4. When we
celebrate the memorial of Chriſt’s death, our hard and rocky hearts muſt
That heart is harder than a
3 T
* …- - - - tººl
rock, that will not yield, that will not melt, where Jeſus Chriſt is evidently
ſet forth cºifted. .. - . . . . . . .
4. The graves were opened. This matter is not related ſo fully as our
curioſity could wiſh ; for the ſcripture was not intended to gratify that ;
it ſhould ſeem, the ſame earthquake that rent the rocks, opened the graves;
and many bodies of ſaints which ſlept, aroſt. Death to the ſaints is but the
Jºeep of the body, and the grave the bed it ſleeps in ; they awoke by the
power of the Lord Jeſus, and (v. 63.) came out of the graves after his re-
Järrection, and went into Jeruſalem, the holy city, and appeared unto many.
Now here, - . . - . . .
, (L.) We may raiſe many inquiries concerning it, which we cannot re-
ſolve: as, [1..] Who theſe ſaints were, that did ariſe. Some think, the
qncient patriarchs, that were in ſuch care to be buried in the land of Ca-
naan, perhaps in the believing forefight of the advantage of this early re-
ſurre&tion. Chriſt had lately proved the doćtrine of the reſurreótion
from the inſtance of the patriarchs, (ch. 22. 32.) and here was a ſpeedy
confirmation of his argument. Others think, theſe that aroſe were
modern ſaints, ſuch as had ſeen Chriſt in the fleſh, but died before him ; |
as his father Joſeph, Zecharias, Simeon, John Baptiſt, and others, that
had been known to the diſciples, while they lived, and therefore were
the fitter to be witneſſes to them in an apparition after. What if we
ſhould fuppoſe that they were the martyrs, who in the Old Teſtament
times had ſealed the truths of God with their blood, that were thus dig-
nifted and distinguished 2 Chriſt particularly points at them as his fore- |
runners, ch. 23. 35. And we find, (Rev. 20. 4, 5.) that thoſe who
were beheaded for the testimony of Jeſus, roſe before the rest of the dead.
Sufferers with Chriſt ſhall first reign with him. [2.] It is uncertain
whether (as ſome think) they aroſe to life, now at the death of Chriſt,
and diſpoſed of themſelves elſewhere, but did not go into the city till
ST, MATTHEw, XXVII.
the Gentiles, to open their eyes.
J%aughter, and blaſphemies
The Crucifixion.
1. The perſons convinced; the centurion, and they that were with him
watching Jeſus ; a captain and his company, that were ſet on the guard on
this occaſion. (1.). They were ſoldiers, whoſe profeſſion is commonly
hardening, and whoſe breaſts are commónly not ſo ſuſceptible as ſome
others, of the impreſſions either of fear or pity. But there is no ſpirit
too big, too bold, for the power of Chriſt to break and humble. (2.)
They were Romans, Gentiles, who knew not the ſcriptures which were
now fulfilled; yet they only were convinced. A ſad preſage of the
blindneſs that ſhould happen to Iſrael, when the goſpel ſhould be ſent to
Here were the Gentiles ſoftened, and
the Jews hardened. (3.) They were the perſecutors of Chriſt, and thoſe
that but juſt before had reviled him, as appears' Luke 23. 36. How
ſoon can God, by the power he has over men's conſciences, alter their
language, and fetch confeſſions of his truths, to his own glory, out of
the mouths of thoſe that have breathed nothing but threatenings and
t
2. The means of their convićtion ; they perceived the earthquake,
which frightened them, and ſaw the other things that were done. Theſe
were deſigned to aſſert the honour of Chriſt in his ſufferings, and had
their end in theſe foldiers, whatever they had on 6thers. Note, The
dreadful appearances of God in his providence ſometimes work ſtrangely
| for the convićtion and awakening of finners. .
3. The expreſſions of this convićtion, in two things : - #
(1.) The terror that was ſtruck upon them ; they feared greatly;
feared left they ſhould have been buried in the darkneſs, or ſwallowed
up in the earthquake. Note, God can eaſily frighten the moſt daring of
his adverſaries, and make them know themſelves to be but men. Guilt
puts men into fear. He that, when iniquity abounds, doth not fear al-
ways, with a fear of caution, when judgments are abroad, cannot but
fear greatly, with a fear of amazement; whereas there are thoſe who will
after his reſurrečtion; or whether, (as others think,) though their ſepul-
chres (which the Phariſees had built and garnished, (ch. 23. 29.) and || not fear, though the earth be removed, Pſ, 46, 1, 2. - g
fo made remarkable), were ſhattered now by the earthquake, (ſo little || (2.) The testimony that was extorted from them; they ſaid, Truly
did God matter that hypocritical reſpect,) yet they did not revive and || this was the Son of God; a noble confeſſion; Peter was bleſſed for it,
riſe till after the reſurre&tion; only, for brevity-ſake, it is mentioned ch. 16. 16, 17. It was the great matter now in diſpute, the point upon
here, upon the mention of the opening of the graves, which ſeems more || which he and his enemies had joined iſſue, ch. 26.63, 64. His diſciples
probable, [3.] Some think that they aroſe, only to bear witneſs of Chriſt's believed it, but at this time durſt not confeſs it; our Saviour himſelf
reſurrection to thoſe to whom they appeared, and, having finiſhed their was tempted to queſtion it, when he ſaid, Why hast thou forſaken me *
teſtimony, retired to their graves again. But it is more agreeable, both || The Jews, now that he was dying upon the croſs, looked upon it as
to Chriſt's honour and their’s, to ſuppoſe, though we cannot prove, that plainly determined againſt him, that he was not the Son of God, becauſe
they aroſe as Chriſt did, to die no more, and therefore aſcended with him || he did not come down from the croſs. And yet now this centurion and
to glory. Surely on them who did partake of his firſt reſurre&tion, a : the ſoldiers make this voluntary confeſſion of the chriſtian faith, Truly
Jecond death had no power. [4.] To whom they appeared, (not to all
the people it is certain, but to many,) whether enemies or friends, in
what manner they appeared, how often, what they ſaid and did, and
how they diſappeared, are ſecret things which belong not to us; we
muſt not covet to be wiſe above what is written. The relating of this
matter, ſo briefly, is a plain intimation to us, that we muſt not look that
way for a confirmation of our faith; we have a more ſure word of pro-
phecy. See Luke 16, 31. **
(2.) Yet we may learn many good leſſons from it. [1..] That even
thoſe who lived and died before the death and reſurre&ion of Chriſt,
had ſaving benefit thereby, as well as thoſe who lived fince ; for he was
the ſame yesterday, that he is to-day, and will be for ever, Heb. 13. 8.
[2.] That Jeſus Chriſt, by dying, conquered, diſarmed, and diſabled,
death. ...Theſe ſaints that aroſe, were the preſent trophies of the vićtory
of Chriſt’s croſs over the powers of death, which he thus made a shew of
openly. Having by death deſtroyed him that had the power of death,
he thus led captivity captive, and gloried in theſe re-taken prizes, in them
fulfilling that ſcripture, I will ranſom them from the power of the grave.
[3.] That, in virtue of Chriſt’s reſurre&tion, the bodies of all the faints
ſhall, in the falneſs of time, riſe again. This was an earneſt of the general
reſurrection at the laſt day, when all that are in the graves shall hear the
voice of the Son of God. And perhaps Jeruſalem is therefore called here
the holy city, becauſe the ſaints, at the general reſurreółion, ſhall enter
into the new Jeruſalem ; which will be indeed what the other was in
name and type only, the holy city, Rev. 21. 2. [4.] That all the ſaints
do, by the influence of Chriſt’s death, and in conformity to it, riſe from
the death ºffin to the life of righteouſneſs. They are raiſed up with him
to a divine and ſpiritual life ; they go into the holy city, become citizens
of it, have their converſation in it, and appear to many, as perſons not of
this world. .
III. The convićtions of his enemies that were employed in the execu-
tion, (v. 54.) which ſome make no leſs than another miracle, all things
conſidered. Obſerve, -
y
this was the Son of God. The beſt of his diſciples could not have ſaid
more at any time, and at this time they had not faith and courage
enough to ſay thus much. Note, God can maintain and aſſert the ho-
nour of a truth then, when it ſeems to be cruſhed, and run down; for
great is the truth, and will prevail. .
IV. The attendance of his friends, that were witneſſes of his death,
v. 55, 56. Obſerve, --- .
I. Who they were; many women which followed him from Galilee.
Not his apoſtles, (only elſewhere we find John by the croſs, John 19.
26.) their hearts failed them, they durſt not appear, for fear of coming
under the ſame condemnation. But here were a company of women,
| ſome would have called them ſilly women, that boldly ſtuck to Chriſt;
when the reſt of his diſciples had baſely deſerted him. Note, Even thoſe
of the weaker ſex are often, by the grace of God, made ſtrong in faith,
that Chriſt’s ſtrength may be made perfect in weakneſs. There have
been women-martyrs, famous for courage and reſolution in Chriſt’s cauſe.
Now of theſe women it is ſaid, (1.) That they had followed Jeſus from
Galilee, out of the great love they had to him, and a deſire to hear him
preach ; otherwiſe, the males only were obliged to come up, to worſhip
at the feaſt. Now having followed him a ſuch long journey as from Ga-
lilee to Jeruſalem, eighty or a hundred miles, they reſolved not to forſake
him now. Note, Our former ſervices and ſufferings for Chriſt ſhould
be an argument with us, faithfully to perſevere to the end in our attend-
ance on him. Have we followed him ſö far and ſo long, done ſo much,
and laid out ſo much for him, and ſhall we forſake him now 2 Gal. 3.
3, 4. (2.) That they ministered to him of their ſubſtance, for his neceſ-
ſary ſubſiſtence. How gladly would they have miniſtered to him now, .
if they might have been admitted But, being forbidden that, they re-
ſolved to follow him. Note, When we are reſtrained from doing what
we would, we muſt do what we can, in the ſervice of Chriſt. Now that
he is in heaven, though he is out of the reach of our ministration, he is
not out of the reach of our believing views. (3.) Some of them are
| particularly named; for God will honour thoſe that honour Chriſt. They
ST MATTHEw, XXVII.
The Burial of Chriſt.
were ſuch as we have ſeveral times met with before, and it was their
praiſe, that we meet with them to the last. - - :
2. What they did; they were beholding afar off. -
(1.) They ſtood afar off. Whether their own fear or their enemies’
fury kept them at a diſtance, is not certain ; however, it was an aggra-
vation of the ſufferings of Chriſt, that his lovers and friends stood aloof
Jrom his ſore, Pſ. 38. 11. Job 19, 13. , Perhaps they might have come
nearer, if they would ; but good people, when they are in ſufferings,
muſt not think it ſtrange, if ſome of their beſt friends be ſhy of them.
When Paul’s danger was imminent, no man stood by him, 2 Tim. 4, 16.
If we be thus looked ſtrangely upon, remember, our Maſter was ſo be-
fore us. . . . . . -
(2.) They were there beholding, in which they ſhewed a concern and
kindneſs for Chriſt; when they were debarred from doing any other
office of love to him, they looked a look of love toward him. [1..] It
was a ſorrowful look ; they looked unto him who was now pierced, and
mourned; and, no doubt, were in bitterneſs for him. We may well
imagine how it cut them to the heart, to ſee him in this torment; and
what floods of tears it fetched from their eyes. Let us with an eye of
faith behold Chriſt and him crucified, and be affected with that great
love where with he loved us. But, [2.] It was no more than a look;
they beheld him, but they could uot help him. Note, When Chriſt was
in his ſufferings, the beſt of his friends were but ſpectators and lookers
on, even the angelic guards stood trembling by, faith Mr. Norris; for he
trod the wine-preſs alone, and of the people there was none with him ; ſo
his own arm wrought ſalvation. -- . . -
57. When the even was come, there came a rich man
of Arimathea, named Joſeph, who alſo himſelf was Jeſus’
diſciple; 58. He went to Pilate, and begged the body of
Jeſus: then Pilate commanded the body to be delivered.
59. And when Joſeph had taken the body, he wrapped it
in a clean linen cloth, 60. And laid it in his own new
tomb, which he had hewn out of the rock: and he rolled
a great ſtone to the door of the ſepulchre, and departed.
61. And there was Mary Magdalene, and the other Mary,
fitting over againſt the ſepulchre. 62. Now the next day
that followed the day of the preparation, the chief prieſts
and Phariſees came together unto Pilate, 63. Saying, Sir,
we remember that that deceiver ſaid, while he was yet alive,
After three days I will riſe again. 64. Command therefore
that the ſepulchre be made ſure until the third day, left his
diſciples come by night, and ſteal him away, and ſay unto
the people, He is riſen from the dead : ſo the laſt error
Íhall be worſe than the firſt. 65. Pilate ſaid unto them,
Ye have a watch, go your way; make it as ſure as you
can. 66. So they went, and made the ſepulchre ſure,
- | he had not a houſe of his own, wherein to lay his head while he lived,
ſealing the ſtone, and ſetting a watch.
We have here an account of Chriſt’s burial, and the manner and cir-
cumſtances of it, concerning which obſerve, 1. The kindneſs and good
will of his friends that laid him in the grave. 2. The malice and ill will
of his enemies that were very ſolicitous to keep him there.
I. His friends gave him a decent burial.
Obſerve,
1. In general, that Jeſus Chiiſt was buried ; when his precious ſoul
was gone to paradiſe, his bleſſed body was depoſited in the chambers of
the grave, that he might anſwer the type of Jonas, and fulfil the pro-
phecy of Iſaias ; he made his grave with the wicked. Thus in all things
he muſt be made like unto his brethren, fin only excepted, and, like us,
unto duſt he must return. He was buried, to make his death the more
certain, and his reſurre&tion the more illuſtrions. Pilate would not º:
liver his body to be buried, till he was well aſſured that he was really
dead; while the witneſſes lay unburied, there were ſome hopes concern-
ing them, Rev. 11, 8. But Chriſt, the great Witneſs, is as one free among
the dead, like the ſlain that lie in the grave. He was buried, that he
might take off the terror of the grave, and make it eaſy to us, might
warm and perfume that cold noiſome bed for us, and that we might be
buried with him. * º
\
... s - p • 's " ... • . . " * - . . . . . . . • . . . . . . .
2. The particular circumſtances of his burial here related. * * : *-
(1.) The time when he was buried; when the even was come ; the
ſame evening that he died, before ſun-ſet, as is uſual in burying malefac-
tors. It was not deferred till the next day, becauſe it was the ſabbath;
for, burying the dead is not proper work either for a day of reſt or for
a day of rejoicing, as the ſabbath is. * ... •
(2.) The perſon that took care of the funeral, was, Joſeph of Ari-
mathea. The apoſtles were all fled, and mone of them appeared to ſhew
this reſpect to their Maſter, which the diſciples of John shewed to him
after he was beheaded, who took up his body and buried it, ch. 14. 12. '
The women that followed him, durſt not move in it; then did God-ſtir
up this good man to do it; for what work God has to do, he will find
out inſtruments to do it. Joſeph was a fit man, for, [1..] He had where-
withal to do it, being a rich man. Moſt of Chriſt's diſciples were poor
men, ſuch were moſt fit to go about the country to preach the goſpel;
but here was one that was a rich man, ready to be employed in a piece
of ſervice which required a man of eſtate. Note, Worldly wealth,
though it is to many an objećtion in religion’s way, yet, in ſome ſervices:
to be done for Chriſt, it is an advantage and an opportunity, and it is
well for thoſe who have it, if withal they have a heart to uſe it for God’s
glory. [2.] He was well affected to our Lord Jeſus, for he was himſelf
his diſciple, believed in him, though he did not openly profeſs it. Note,
Chriſt has more ſecret diſciples than we are aware of ; ſeven thouſand in
Iſrael, Rom. 11. 4. ~, - -
(3.) The grant of the dead body procured from Pilate, v. 58. Joſeph
went to Pilate, the proper perſon to be applied to on this occaſion, who
| had the diſpoſal of the body; for in things wherein the power of the
magiſtrate is concerned, due regard muſt be had to that power, and no-
thing done to break in upon it. What we do that is good, muſt be
done peaceably, and not tumultuouſly. Pilate was willing to give the
body to one that would inter it decently, that he might do ſomething
towards atoning for the guilt his conſcience charged him with in con-
demning an innocent perſon. In Joſeph’s petition, and Pilate’s ready
grant of it, honour was done to Chriſt, and a teſtimony borne to his in-
tegrity. -
(4.) The dreſfing of the body in its grave-clothes ; (v. 59.), though
he was an honourable counſellor, yet he himſelf took the body, as it ſhould
ſeem, into his own arms, from the infamous and accurſed tree ; (A&ts
13. 29.) for where there is true love to Chriſt, no ſervice will be
thought too mean to ſtoop to for him. Having taken it, he wrapped it
in a clean linen cloth ; for burying in linen was then the common uſage,
which Joſeph complied with. Note, Care is to be taken of the dead
bodies of good men, for there is a glory intended for them at the reſur-
re&tion, which we muſt hereby teſtify our belief of, and wind up the
dead body as deſigned for a better place. This common ačt of humanity,
if done after a godly ſort, may be made an acceptable piece of chriſ-
tlan It V.
§ The depoſiting of it in the ſepulchre, v. 60. Here was nothing
of that pomp and ſolemnity with which the grandees of the world are
brought to the grave, and laid in the tomb, Job 21. 32. A private funeral
did beſt befit him whoſe kingdom came not with obſervation.
[1..] He was laid in a borrowed tomb, in Joſeph’s burying place; as
ſo he had not a grave of his own, wherein to lay his body when he was
dead, which was an inſtance of his poverty; yet in this there might be
ſomewhat of a myſtery. The grave is the peculiar heritage of a ſinner,
Job 24. 19. There is nothing we can truly call our own but our fins
and our graves; he returneth to his earth, Pſ. 146. 4. When we go
| to the grave, we go to our own place ; but our Lord Jeſus, who had no
fin of his own, had no grave of his own ; dying under imputed fin, it
was fit that he ſhould be buried in a borrowed grave; the Jews deſign-
ed that he ſhould have made his grave with the wicked, ſhould have
been buried with the thieves with whom he was crucified, but God
over-ruled it, ſo as that he ſhould make it with the rich in his death, Iſa.
53, 9. -
[2.] He was laid in a new tomb, which Joſeph, it is likely, de-
figned for himſelf; it would, however, be never the worſe for his lying
in it, who was to riſe ſo quickly, but a great deal the better for his lying
in it, who has altered the property of the grave, and made it anew in-
deed, by turning it into a bed of rest, nay into a bed of ſpices, for all the
ſaints. -
[3.] In a tomb that was hewn out of a rock; the ground about Jeru-
ſalem was generally rocky. Shebna had his ſepulchre hewn out there-
abouts in a rock, Iſa. 22. 16. Providence ordered it that Chriſt’s ſepul-
sr. MATTHEw, xxvii.
chre ſhould be in a ſolid entire rock, that no room might be left to ſuſ-
peć his diſciples had acceſs to it by ſome under-ground paſſage, or broke
through the back wall of it, to ſteal the body; for there was no acceſs
to it but by the door, which was watched,
... [4] A. great stone was rolled to the door of his ſepulchre; this alſo
was according to the cuſtom of the Jews in burying their dead, as ap-
pears by the defeription of the grave of Lazarus, (John 11. 38.) ſigni-
fying that thoſe who are dead, are ſeparated and cut off from all the
living ; if the grave were his priſon, now was the priſon-door locked
and bolted. The rolling of the ſtone to the grave's mouth, was with
them as filling up the grave is with us, it completed the funeral. Having
thus in filence and ſorrow depoſited the precious body of our Lord Jeſus
in the grave, the houſe appointed for all the living, they departed without
any further ceremony. It is the moſt melancholy circumſtance in the
funerals of our chriſtian friends, when we have laid their bodies in the
dark and filent grave, to go home, and leave them behind; but alas, it is
not we that go home, and leave them behind, no, it is they that are gone
to the better home, and have left us behind.
(6.) The company that attended the funeral ; and that was very/inall
and mean. Here were none of the relations in mourning, to follow the
corpſe, no formalities to grace the ſolemnity, but ſome good women that
were true mourners—Mary Magdalene, gnd the other Mary, v. 6.
Theſe, as they had attended him to the croſs, ſo they followed him to the
grave ; as if they compoſed themſelves to ſorrow, they ſat over againſt
the ſepulchre, not ſo much to fill their eyes with the fight of what was
done, as to empty them in rivers of tears. Note, True love to Chriſt
will carry us through, to the utmoſt, in following him. Death itſelf can-
not quench that divine fire, Cant. 8, 6, 7. -
II. His enemies did what they could to prevent his reſurre&tion ;
what they did herein was the next day that followed the day of the prepa-
ration, v. 62. That was the ſeventh day of the week, the Jewiſh/abbath,
yet not expreſsly called ſo, but deſcribed by this periphrafis, becauſe it
was now ſhortly to give way to the chriſtian ſabbath, which began the
day after. Now, 1. All that day, Chriſt lay dead in the grave; having
for fix days laboured and done all his work, on the ſeventh day he rested,
and was rgfreshed. 2. On that day, the chief priests and Phariſtes, when
they ſhould have been at their devotions, aſking pardon for the fins of
the week paſt, were dealing with Pilate about ſecuring the ſepulchre,
and ſo adding rebellion to their ſºn.
with Chriſt for works of the greateſt mercy on that day, were themſelves
buſied in a work of the greateſt malice. Obſerve here,
given to one that would bury it decently ; but, fince it muſt be ſo, they
2 defire a guard may be ſet on the ſepulchre.
[1..] Their petition ſets forth, that that Deceiver (ſo they call him!
who is Truth itſelf ) had ſaid, After three days I will Tiſe again. He
had ſaid ſo, and his diſciples remembered thoſe very words for the con-
firmation of their faith, but his perſecutors remember them for the pro-
vocation of their rage and malice. Thus the ſame word of Chriſt to
the one was a favour of life unto life, to the other of death unto death.
See how they compliment Pilate with the title of Sir, while they re-
proach Chriſt with the title of Deceiver. Thus the moſt malicious ſlam-
derers of good men are commonly the moſt ſordid flatterers of greal
- ?)16}}. - - -
[2.] It further ſets forth their jealouſy; lest his diſciples come by night,
and steal him away, and ſay, He is riſen. -
First, That which really they were afraid of, was, his reſurrection ;
that which is moſt Chriſt’s honour and his people’s joy, is moſt the ter-
ror of his enemies.
him, was the preſages of his riſe, and of his having dominion over them;
(Gen. 37. 8.) and all they aimed at, in what they did againſt him, was,
to prevent that.
come of his dreams. So the chief prieſts and Phariſees laboured to de-
feat the predićtions of Chriſt’s reſurre&tion, ſaying, as David’s enemies
of him, |
ſhould riſe, that would break all their meaſures.
body by Joſeph and Nicodemus, two honourable counſellors, and looked
upon it as an ill preſage; nor can they forget his raiſing of Lazarus from
the dead, which ſo confounded them.
Secondly, That which they took on them to be afraid of, was, left.
his diſciples should come by night, and steal him away, which was a very
improbable thing i for, 1. They had not the sourage to own him while
*
They that had ſo often quarrelled |
Come, ſay they, let us ſlay him, and ſee what will be- |
Pſ. 4.1. 8.) Now that he lieth, he shall riſe up no more ; if he
| upon him who had ſo lately rent the rocks, an
The Burial of Chriſt.
he lived, when they might have dane him and themſelves real ſervice;
and it was not likely that his death ſhould put courage into ſuch cowards.
*2. What could they promiſe themſelves by ſteaking away his body, and
making people believe he was riſen , when, if he ſhould not riſe and ſo
prove himſelf a Deceiver, his diſciples, who had left all for him in this
world, in dependence upon a recompenſe in the other world, would of all
others ſuffer moſt by the impoſture, and would have had reaſon to throw
the firſt ſtone at his name : What good would it do them, to carry on a
cheat upon themſelves, to ſteal away his body, and ſay, He is riſen :
when, if he were not riſen, their faith was vain, and they were of all men
the wost miſèrable 2 The chief prieſts apprehend that if the doćtrine of
Chriſt’s reſurre&tion be once preached and believed, the last error will be
worſe than the first ; a proverbial expreſſion intimating no more than this,
that we ſhall all be routed, all undone. They think that it was their
error, that they had ſo long connived at his preaching and miracles,
which error they thought they had rectified by putting him to death ;
but if people ſhould be perſuaded of his reſurreótion, that would ſpoil all
again, his intereſt would revive with him, and their’s muſt needs fink,
who had ſo barbarouſly murdered him. Note, Thoſe that oppoſe Chriſt
and his kingdom, will ſee not only their attempts baffled, but themſelves
miſerably plunged and embarraſſed, their errors each worſe than other,
and the laſt worſt of all, Pſ. 2, 4, 5. -
[3.] In confideration hereof, they humbly move to have a guard ſet.
upon the ſepulchre till the third day ; Command that the ſepulchre ha.
made ſure. Pilate muſt ſtill be their drudge, his civil and military power
muſt both be engaged to ſerve their malice; one would think that death's,
priſoners needed no other guard, and that the grave were ſecurity
enough to itſelf; but what will not thoſe fear, who are conſcious to
j both of guilt and impotency, in oppoſing the Lord and his,
anointed 2 - - - -
(2.) Pilate’s anſwer to this addreſs; (v. 65.) re have a witch, make
it ſire, as ſure as you can. He was ready to gratify Chriſt's friends, in
allowing them the body, and his enemies, in ſetting a guard upon, it,
being defirous to pleaſe all fides, while perhaps he laughed in his ſleeve
at both for making ſuch ado, #. and con, about the dead body of a
man, looking upon the hopes of one fide and the fears of the other to be
alike ridiculous. Te have a watch ; he means the conſtant guard that:
was kept in the tower of Antonia, out of which he allows them to de-
tach as many as they pleaſed for that purpoſe, but, as if aſhamed to be
| himſelf ſeen in ſuch a thing, he leaves the managgment of it wholly to
them. Methinks that word, Make it asſure as jou can, looks like a
(1.) Their addreſs to Pilate ; they were vexed that the body was |
banter, either, [1..] Of their fears ; “Be ſure to ſet a ſtrong guard
upon the dead man ;” or rather, [2.] Of their hopes; “Do your worſt,
try your wit and ſtrength to the utmoſt ; but if he be of God, he will
riſe, in ſpite of you and all your guards.” I am apt to think, that by
this time Pilate had had ſome talk with the centurion, his own officer,
of whom he would be apt to inquire how that just Man died, whom he
had condemned with ſuch reluctance ; and that he gave him ſuch an ac-
count of thoſe things as made him conclude that truly he was the Son of
God; and Pilate would give more credit to him than to a thouſand of
thoſe ſpiteful prieſts that called him a Deceiver; and if ſo, no marvel
that he tacitly derides their projećt, in º to ſecure the ſepulchre
i made the earth to quake.
Tertullian, ſpeaking of Pilate, faith, Ipſe jam pro ſità conſcientić christi-
amus—An his conſcience he was a christian ; and it was poſſible that he
| might be under ſuch convićtions at this time, upon the centurion’s re-
port, and yet never be thoroughly perſuaded, any more than Agrippa,
or Felix was to be a chriſtian. Z
That which exaſperated Joſeph’s brethren againſt ||
(3.) The wonderful care they took, hereupon, to ſecure the ſe-
pulchre; (v. 66.) They ſealed the ſtone ; probably with the great ſeal
of their Janhedrim, whereby they interpoſed their authority, for who
durſt break the public ſeal But not truſting too much to that, withal,
they ſet a watch, to keep his diſciples from coming to ſteal him away, and,
if poſſible, to hinder him from coming out of the grave. So they in-
i tended, but God brought this good out of it, that they who were ſet to
Note, Chriſt’s enemies, oppoſe his reſurreótion, thereby had an opportunity to obſerve it, and did
even when they have gained their point, are ſtill in fear of lofing it again.
Perhaps the Prieſts were ſurpriſed at the reſpect ſhewed to Chriſt's dead
ſo, and told the chief prieſts what they obſerved, who were thereby ren-
dered the more inexcuſable. Here was all the power of earth and hell
combined to keep Chriſt a Priſoner, but all in vain, when his hour was,
come ; death, and all thoſe ſons and heirs of death, could then no longer
hold him, no longer have dominion over him. To guárd the ſepulchre
againſt the poor weak diſciples, was folly, becauſe needleſs; but to think .
to guard it againſt the power of God, was folly, becauſeJruillºſs and to
no purpoſe; and yet they thought they had dealt wiſely.
ST, MATTHEw, XXVIII.
The Reſurreótion.

|
CHAP. XXVIII.
In the foregoing chapters, we ſaw the Captain of our ſalvation engaged with
the powers of darkneſs, attacked by them, and vigorouſly attacking them ;
victory ſeemed to hover between the combatants; nay, at length, it in-
clined to the enemies’ ſide, and our Champion fell before them; behold,
God has delivered his ſtrength into captivity, and his glory into the
enemies’ hand. Chriſt in the grave is like the ark in Dagon’s temple;
the powers of darkneſs ſeemed to ride masters, but then the Lord awaked
as one out of ſleep, and like a mighty man that ſhouteth by reaſon of
wine, Pſ. 78. 61, 65. The Prince of our peace is in this chapter rally-
ing again, coming out of the grave, a Conqueror, yea, more than a con-
gueror, leading captivity captive ; though the ark be a priſoner, Dagon
falls before it, and it proves that none is able to ſtand before the holy
Lord God. Now the reſurrection of Chriſt being one of the main foun-
dations of our religion, it is requiſite that we ſhould have infallible proofs
of it; four of which proofs we have in this chapter, which are but a few
of many, for Luke and John give a larger account of the proofs of Christ's
reſurrection than Matthew and Mark do. Here is, I. The testimony
Qf the angel to Christ’s réſurrection, v. 1...8.
Jelf to the women, v. 9, 10. III. The confeſſion of the adverſaries that
were upon the guard, v. 11...15. IV. Christ's appearance to the diſ.
ciples in Galilee, and the commiſſion he gave them, v. 16...20.
1. IN the end of the ſabbath, as it began to dawn toward
the firſt day of the week, came Mary Magdalene,
and the other Mary, to ſee the ſepulchre. 2. And behold,
there was a great earthquake; for the angel of the Lord de-
ſcended from heaven, and came, and rolled back the ſtone
from the door, and ſat upon it. 3. His countenance was
like lightning, and his raiment white as ſnow. 4. And
for fear of him the keepers did ſhake, and became as
dead men. 5. And the angel anſwered and ſaid unto the
women, Fear not ye: for I know that ye ſeek Jeſus which
was crucified. 6. He is not here: for he is riſen, as he
ſaid. Come, ſee the place where the Lord lay: 7. And go
uickly, and tell his diſciples that he is riſen from the
i. and behold, he goeth before you into Galilee, there
shall ye ſee him, lo, I have told you. 8. And they de-
parted quickly from the ſepulchre, with fear and great joy,
and did run to bring his diſciples word. 9. And as they
went to tell his diſciples, behold, Jeſus met them, ſaying,
All hail. And they came and held him by the feet, and
worſhipped him. 10. Then ſaid Jeſus unto them, Be not
afraid: go tell my brethren, that they go into Galilee, and
there ſhall they ſee me.
For the proof of Chriſt’s reſurre&tion, we have here the teſtimony of
the angel, and of Chriſt himſelf, concerning his reſurre&tion. Now we
may think that it would have done better, if the matter had been ſo or-
dered, that a competent number of witneſſes ſhould have been preſent,
and have ſeen the ſtone rolled away by the angel, and the dead body re-
viving, as people ſaw Lazarus come out of the grave, and then the mat-
ter had been paſt diſpute; but let us not preſcribe to Infinite Wiſdom,
which ordered that the witneſſes of his reſurre&tion ſhould ſee him riſen,
but not ſee him riſe. His incarnation was a myſtery ; ſo was this ſecond
incarnation, (if we may ſo call it,) this new making of the body of Chriſt
for his exalted ſtate, it was therefore made in ſécret. Blºſſed are they
that have not ſeen, and yet have believed. Chriſt gave ſuch proofs of his
reſurrečtion as were corroborated by the ſcriptures, and by the word
which he had ſpoken ; (Luke 24, 6, 7, 44. Mark 16. 7.) for here we
muſt walk by faith, not by ſight. We have here,
I. The coming of the good women to the ſepulchre.
Obſerve. 1. When they came ; in the end of the ſabbath, as it began to
|
dawn toward the firſt day of the week, v. 1. This fixes the time of Chriſt's
reſurre&tion.
(1.) He roſe the third day after his death ; that was the time which
he had often prefixed, and he kept within it. He was buried in the
evening of the fixth day of the week, and roſe in the morning of the firſt
Vol. IV. No. 79.
II. His appearance him- |
day of the following week, ſo that he lay in the grave about thirty-ſix
or thirty-eight hours. He lay ſo long to ſhew that he was really and
truly dead; and no longer, that he might not ſee corruption. He roſe
the third day, to anſwer the type 9ſ the prophet Jonas, (ch. 12.40.
and to accompliſh that predićtion, (Hoſ. 6. 2.) The third day he will
raiſe us up, and we shall live in his fight. º
(2.) He aroſe after the Jewish ſabbath, and it was the paſſover-ſah-
bath ; all that day he lay in the grave, to ſignify the aboliſhing of the
Jewiſh feaſts and the other parts of the ceremonial law, and that his
people muſt be dead to ſuch obſervances, and take no more notice of
them than he did when he lay in the grave. Chriſt on the ſixth day
|ftnished his work, he ſaid, It is finished; on the ſeventh day he reſted,
and then on the firſt day of the next week did as it were begin a new
world, and enter upon new work. Let no man therefore judge us now
in reſpect of the new moons, or of the Jewish ſabbaths, which were in-
deed a ſhadow of good things to come, but the ſubſtance is of Chriſt.
We may further obſerve, that the time of the ſaints’ lying in the grave, is
a ſabbath to them, (ſuch as the Jewiſh ſabbath was, which conſiſted
chiefly in bodily reſt,) for there they rest from their labours ; (Job 3.17.)
and it is owing to Chriſt. e r
(3.) He roſe upon the first day of the week; on the firſt day of the
firſt week God commanded the light to ſhine out of darkneſs; on this day
therefore did he who was to be the Light of the world, ſhine out of the
darkneſs of the grave; and the ſeventh-day ſabbath being buried with
Chriſt, it roſe again in the firſt-day ſabbath, called the Lord's day,
(Rev. 1. 10.) and no other day of the week is from henceforward men-
tioned in all the New Teſtament than this, and this often, as the day
which chriſtians religiouſly obſerved in ſolemn aſſemblies, to the honour
of Chriſt, John 20. 19, 26. Aćts 20. 7. 1 Cor. 16. 2. If the deliver-
ance of Iſrael out of the land of the north ſuperſeded the remembrance
of that out of Egypt, (Jer. 23. 7, 8.) much more doth our redemption
by Chriſt eclipſe the glory of God’s former works. The ſabbath was
inſtituted in remembrance of the perfecting of the work of creation, Gen.
2.1. Man by his revolt made a breach upon that perfect work, which
was never perfeótly repaired till Chriſt roſe from the dead, and the hea-
vens and the earth were again finished, and the diſordered hoſts of them
modelled anew, and the day on which this was done was juſtly bleſſed
and ſanctified, and the ſeventh day from that. He who on that day roſe
from the dead, is the ſame by whom, and for whom, all things were at
firſt created, and now anew created. * - :
(4.) He roſe as it began to dawn toward that day; as ſoon as it could
be ſaid that the third day was come, the time prefixed for his reſurrec-
tion, he roſe ; after his withdrawings from his people, he returns with all
convenient ſpeed, and cuts the work as short in righteouſneſs as may be.
He had ſaid to his diſciples, that though within a little while they should
not ſee him, yet again a little while, and they should ſée him, and accord-
ingly he made it as little a while as poſfible, Iſa. 54. 7, 8. Chriſt roſe
when the day began to dawn, becauſe then the day-ſpring from on high did
again viſit us, Luke 1.78. His paſſion began in the night, when he hung
on the croſs the ſun was darkened, he was laid in the grave in the
| duſk of the evening ; but he roſe from the grave when the ſun was near
rifing, for he is the bright and morning Star, (Rev. 22. 16.) the true
Light. Thoſe who addreſs themſelves early in the morning to the re-
ligious ſervices of the chriſtian ſabbath, that they may take the day be-
fore them, therein follow this example of Chriſt, and that of David,
Early will Iſeek thee.
2. Who they were, that came to the ſepulchre; Mary Magdalene,
| and the other Mary, the ſame that attended the funeral, and ſat over
againſt the ſepulchre, as before they ſat over againſt the croſs; ſtill they
ſtudied to expreſs their love to Chriſt, ſtill they were inquiring after
him. Then ſhall we know, if we thus follow on to know. No mention
is made of the virgin Mary being with them, it is probable that the be-
/oved diſciple, who had taken her to his own home, hindered her from
going to the grave to weep there. Their attendance on Chriſt not only
to the grave, but in the grave, repreſents his like care for thoſe that are
his, when they have made their Öed in the darkneſs. As Chriſt in the
grave was beloved of the ſaints, ſo the ſaints in the grave are beloved of
Chriſt; for death and the grave cannot ſlacken that bond of love which
is between them.
3. What they came to do : the other evangeliſts ſay that they came
to anoint the body; Matthew faith that they came to ſee the ſepulchre,
whether it was as they left it ; hearing perhaps, but not being ſure, that
the chief prieſts had ſet a guard upon it. They went, to ſhew their
good-will in another viſit to the dear remains of their beloved Maſter,
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and perhaps not without ſome thoughts of his reſurre&tion, for they could
not have quite forgotten äll he had ſaid of it. Note, Viſits to the grave
are of great uſe to chriſtians, and will help to make it familiar to them,
and to take off the terror of it, eſpecially viſits to the grave of our Lord
Jeſus; where'we may ſee fin buried out of fight, the pattern of our ſanc-
tification, and the great proof of redeeming love ſhining illuſtriouſly even.
in that land 6f darkneſs.
II. The appearance of an angel of the Lord to them, v. 2...4. We
of Chriſt, as far
$
have here an account of the manner of the reſurre&tion
as it was fit; that we ſhould know. . . . . . . . .
1. There was a great earthquake. When he died, the earth that re-
eeived him; flook for fear; now that he roſe, the earth that reſigned him,
leaped for joy in his exaltation. This earthquake did as it were looſe
the bond of death, and shake off the fetters of the grave, and introduced
the Deſiré-6f till nations, Hag. 2. 6,7. It was the ſignal of Chriſt's
vićtory, notice was hereby given of it, that when the heavens rejoiced,
the earth alſo might be glad. It was a ſpecimen of the shake that will
be given to the earth' at the general reſurre&tion, when mountains and
iſlands ſhall be removed, that the earth may no longer cover her ſlain.
There was a noiſé and a shaking in the valley, when the bones were to
'come together, bone to his bone, Ezek. 37.7. The kingdom of Chriſt
which was now to be ſet up, made the earth to quake, and terribly shook
it. Thoſe that are ſanétified, and, thereby raiſed to a ſpiritual life, while
it is in the doing find an earthquake in their own boſoms, as Paul, who
trembled and was aſtonished. -
2. The angel of the Lord deſcended from heaven. The angels fre-
quently attended our Lord Jeſus, at his birth, in his temptation, in his
#. ; but upon the croſs we find no angel attending him ; when his
“Father forſook him, the angels withdrew from him ; but now that he is
reſuming the glory, he had before the foundation of the world, now, be-
hold, the angels of God worship him. . . -
3. He came, and rolled back the ſtone from the door, and ſat upon it.
Our Lord Jeſus could have rolled back the stone himſelf by his own power,
but he choſe to have it done by an angel, to fignify that having under-
taken to make ſatisfaction for our fin, imputed to him, and being under
arreſt purſuant to that imputation, he did not break priſon, but had a
fair and legal diſcharge, obtained from heaven ; he did not break priſon,
but an officer was ſent on purpoſe to roll away the stone, and ſo to open
the priſon-door, which would never have been done, if he had not made
a full ſatisfaction. But being delivered for our offences, to complete the
deliverance, he was raiſed again for our juſtification ; he died to pay our
debt, and roſe again to take out our acquittance. The ſtone of our fins
was rolled to the door of the grave of our Lord Jeſus; (and we find the
rolling of a great ſtone to fignify the contracting of guilt, 1 Sam. 14.33.)
but to demonſtrate that divine juſtice was ſatisfied, an angel was com.
miſfioned to roll back the ſtone : not that the angel raiſed him from the
dead, any more than thoſe that took away the stone from Lazarus’ grave,
raiſed him, but thus he intimated the conſent of Heaven to his releaſe,
and the joy of Heaven in it. The enemies of Chriſt had ſealed the ſtone,
reſolving, like Babylon, not to open the houſe of his priſoners; shall the
prey be taken from the mighty 2 For this was their hour; but all the
powers of death and darkneſs are under the control of the God of light
and life. An angel from heaven has power to break the ſeal, though it
were the great ſeal of Iſrael, and is able to roll away the stone, though
ever ſo great. Thus the captives of the mighty are taken away. The
angel’s ſitting upon the stone when he had rolled it away, is very obſerva-
ble, and beſpeaks a ſecure triumph over all the obſtructions of Chriſt’s
reſurre&tion. There he ſat, defying all the powers of hell to roll the
ſtone to the grave again. Chriſt erects his ſeat of reſt and ſeat of judg-
ment upon the oppoſition of his enemies; the Lord ſitteth upon the floods.
The angel ſat as a guard to the grave, having frightened away the ene-
mies’ black guard; he ſat, expecting the women, and ready to give them.
an account of his reſurre&tion. --- *
4. That his countenance was like lightning, and his rainent white as
Jhow, v. 3. This was a viſible repreſentation, by that which we call.
Jplendid and illuſtrious, of the glories of the inviſible world, which know
no difference of colours. His look upon the keepers was like flashes of
Rightning, he cast forth lightning, and ſtattered them, Pſ. 144. 6. ' The
whitenſ of his raiment was an emblem not only of purity, but of joy and
triumph. When Chriſt died, the court of heaven went into deep mourn-
-ing, fignified by the darkening of the ſun , but when he roſe, they again
put on the garments of praiſe. The glory of this angel repreſented the
glory of Chriſt, to which he was now riſen, for it is the ſame deſcription
that was given of him in his transfiguration; (ch. 17. 2.) but when he
‘ST, MATTHEW, XXVIII.
The Reſurreótion.
converſed with his diſciples after his reſurre&tion, he drew a vail over it,
and it beſpoke the glory of the ſaints in their reſurrečtion, when they
ſhall be as the angels of God in heaven. ** *
5. That for fear of him the keepers did shake, and became as dead men,
v. 4. They were ſoldiers, that thought themſelves hardened againſt fear,
yet the very fight of an angel ſtruck them with terror. Thus when the
Son of God aroſe to judgment, the stout-hearted were ſpoiled, Pſ. 76.
5, 9. Note, The reſurrečtion of Chriſt, as it is the joy of his friends,
fo' it is the terror and confuſion of his enemies. They did shake ; the
word asſo Swazy, is the ſame with that which was uſed for the earthquake,
v. 2. asſau.9. When the earth ſhook, theſe children of the earth, that
had their portion in it, shook too ; whereas, thoſe that have their hap-
pineſs in things above, though the earth be removed, yet are without fear.
The keepers became as dead men, when he whom they kept guard upon,
became alive, and they whom they kept guard againſt, revived with him.
It ſtruck a terror upon them, to ſee themſelves baffled in that which
was their buſineſs here. They were poſted here to keep a dead man in
his grave—as eaſy a piece of ſervice ſurely as was ever aſſigned them, and
yet it proves too hard for them. They were told that they muſt expect
to be aſſaulted by a company, of feeble faint-hearted diſciples, who for
fear of them would ſoon shake and become as dead men, but are amazed
when they find themſelves attacked by a mighty angel, whom they
dare not look in the face. Thus doth God frustrate his enemies by
frightening them, Pſ. 9. 20. ; : t
III. The meſſage which this angel delivered to the women, c. 5...7.
1. He encourages them against their fears, v. 5. To come near to
graves and tombs, eſpecially in filence and ſolitude, has ſomething in it
frightful, much more was it ſo to thoſe women, to find an angel at the
ſepulchre; but he ſoon makes them eaſy with the word, Fear not ye.
The keepers ſhook, and became as dead men, but, Fear not ye. Let
the finners in Zion be afraid, for there is cauſe for it; but, Fear not,
Abraham, nor any of the faithful ſeed of Abraham ; why ſhould the
daughters of Sarah, that do well, be afraid with any amazement 2 1 Pet.
3. 6. “Fear not ye. Let not the news I have to tell you, be any fur-
priſe to you, for you were told before that your Maſter would riſe; let
it be no terror to you, for his reſurre&tion will be your conſolation ; fear
not any hurt, that I will do you, nor any evil tidings I have to tell you.
Fear not ye, for I know that ye ſeek Jéſus. I know you are friends to
the cauſe, I do not come to frighten you, but to encourage you.” Note,
Thoſe that ſeek Jeſus, have no reaſon to be afraid : for, if they ſeek
him diligently they ſhall find him, and ſhall find him their bountiful Re-
warder. All our believing enquiries after the Lord Jeſus, are obſerved
and taken notice of, in heaven; I know that ye ſeek Jeſus; and ſhall cer-
tainly be anſwered, as theſe were, with good words, and comfortable words.
Ye ſeek Jeſus that was crucifted. He mentions his being crucified, the
more to commend their love to him ; “You ſeek him ſtill, though he
was crucified; you retain your kindneſs for him notwithſtanding.” Note,
True believers love and ſeek Chriſt, not only though he was crucified,
but becauſe he was ſo. s
2. He affires them of the reſurrection of Christ ; and there was enough
in that to filence their fears; (v. 6.) He is not here, for he is riſen. To
be told He is not here, would have been no welcome news to thoſe who
fought him, if it had not been added, He is riſen. Note, It is matter of
comfort to thoſe who ſeek Chriſt, and miſs of finding him where they
expected, that he is riſen ; if we find him not in ſenſible comfort,
yet he is riſen. We muſt not hearken to thoſe who ſay, Lo, here
is Christ, or, Lo, he is there, for he is not here, he is not there, he is
riſen. In all our inquiries after Chriſt, we muſt remember that he is
riſºn ; and we muſt ſeek him as one riſen, (1.) Not with any groſs,
carnal thoughts of him. There were thoſe that knew Christ after the
jlesh ; but now henceforth know we him ſo no more, 2 Cor. 5. I6, It
is true, he had a body; but it is now a glorified body. They that make
pićtures and images of Chriſt, forget that he is not here, he is riſen ; our
communion with him muſt be ſpiritual, by faith in his word, Rom. 10.
6.8. (2.) We muſt ſeek him with great reverence and humility, and an
awful regard to his glory, for he is riſen. God has highly evalled him,
and givan him a name above every name, and therefore every knee and
every ſoul muſt bow before him. (3.) We muſt ſeek him with a heavenly
mind; when we are ready to make this world our home, and to ſay, It is
good to be here, let us remember our Lord Jeſus is not here, he is riſen,
and therefore let not our hearts be here, but let them riſe too, and ſeek
the things that are above, Col. 3. 1..3. Phil. 3. 20.
Two things the angel refers the women to, for the confirmation of
their faith, touching Chriſt’s reſurrečtion.
ST. MATTHEW, XXVIII.
The Reſurreótion.
\
(4.) They were direéted to a
f [1] To this word now fulfilled, which they might remember; He is
riſen, as he ſaid. This he vouches as the proper obječt of faith; “He
ſaid that he would riſé, and you know that he is the Truth itſelf, and
therefore have reaſon to expéét that he should riſe ; why ſhould you be
backward to believe that which he told you would be * Let us never
think that ſtrange, of which the word of Chriſt has raiſed our expec-
tations, whether the ſufferings of this preſent time, or the glory that is to
be revealed. If we remember what Chriſt hath ſaid to us, we ſhall be the
leſs ſurpriſed at what he doth with us. This angel, when he ſaid, He is
not here, he is riſen, makes it to appear that he preaches no other goſ-
pel than what they had already received, for he refers himſelf to the
word of Chriſt as ſufficient to bear him out ; He is riſen, as he ſaid.
. . [2.] To his grave now empty, which they might look into ; “Come,
Jee the place where the Lord lay. Compare what you have heard, with
what you ſee, and, putting both together, you will believe. You ſee that
he is not here, and, remembering what he ſaid, you may be ſatisfied that
he is riſen ; come, ſee the place, and you will ſee that he is not there,
you will ſce that he could not be ſtolen thence, and therefore muſt con-
clude that he is riſen.” Note, It may be of uſe to affect us, and may
have a good influence upon us, to come, and with an eye of faith ſee the
place where, the Lord lay. See the marks he has there left of his love |
in condeſcending ſo low for us; ſee how eaſy he has made that bed, and
how lightſome, for us, by lying in it himſelf; when we look into the
grave, where we expect we muſt lie, to take off the terror of it, let us
look into the grave where the Lord lay ; the place where our Lord lay,
ſo the Syriac. ... The angels own him for their Lord, as well as we ; for
the whole family, both in heaven and earth, is named from him. .
3. He directs them to go carry the tidings of it to his diſciples; §. 7.)
Go quickly, and tell his diſtiples. It is probable that they were for en-
tertaining themſelves with the fight of the ſepulchre and diſcourſe with
the angels. It was good to be here, but they have other work appointed
them ; this is a day of good tidings, and though they have the premier
Jetſºn of the comfort, the first taste of it, yet they muſt not have, the mo-
noply of it, muſt not hold their peace, any more than thoſe lepers,
2 Kings 7.9. They muſt go tell the diſciples. Note, Public uſefulneſs
to others muſt be preferred before the pleaſure of ſecret communion
with God ourſelves ; for it is more blºſſed to give than to receive.
- Obſerve,
(1.) The diſtiples of Chriſt muſt firſt be told the news ; not, Go, tell
º: the chief priests and the Phariſees, that they may be confounded ; but,
Tell the difciples, that they may be comforted. God anticipates the
joy of his friends more than the shame of his enemies, though the perfec-
tion of both is reſerved for hereafter. Tell his diſiples ; it may be they
will believe your report, however, tell them, [...] That they may en-
courage themſelves under their preſent ſorrows and diſper fions. It was
a diſmal time with them, between grief and fear; what a cordial would
this be to them now, to hear their Master is riſen J. [2.] That they
may inquire further into it themſelves. This alarm was ſent them, to
awaken them from that ſtrange ſtupidity which had ſeized them, and to
raiſe their expe&tations.
prepare them for his appearance to them. General hints excite to cloſer
ſearches. They now ſhall hear of him, but ſhall very ſhortly ſee him.
Chriſt diſcovers himſelf gradually.
(2.) The women are ſent to tell it them, and ſo are made, as it were,
the apostles of the apostles. This was an honour put upon them, and a
recompenſe for their conſtant affectionate adherence to him, at the croſs,
and in the grave, and a rebuke to the diſciples who forſook him.
God chooſes the weak things of the world, to confound the mighty, and
puts the treaſure, not only into earthen veſſels, but here into the weaker
veſſels; as the woman, being deceived by the ſuggeſtions of an evil angel,
was first in the tranſgreſſion, (1 Tim. 2. 14.) ſo theſe women, being
duly informed, by the intrućtions of a good angel, were firſt in the be-,
lief of the redemption from tranſgreſſion by Chriſt’s reſurre&tion, that
that reproach of their ſex might be rolled away, by putting this in the
balance againſt it, which is their perpetual praiſe.
(3.) They were bid to go quickly upon this errand. Why, what
haſte was there * Would not the news keep cold, and be welcome to
them at any time 2 Yes, but they were now overwhelmed with grief, and
Chriſt would have, this cordial haſtened to them ; when Daniel was ||
humbling himſelf before God for fin, the angel Gabriel was cauſed to
fly ſtuftly with a meſſage of comfort, Dan. 9. 21. We muſt always be
ready and forward ; [1..] To obey the commands of God, Pſ. l 19, 60.
[2.] To do good to our brethren, and to carry comfort to them, as
thoſe that felt from their afflićtions; Say not, Go, and come again, and
to-morrow I will give ; , but now quickly. -
This was to ſet them on ſeeking him, and to
Still
oint the diſciples to meet him in Galilee.
There were other appearances of Chriſt to them before that in Galilee,
which were ſudden and ſurpriſing ; but he would have one to be ſolemn
and public, and gave them notice of it before. Now this general ren-
dezvous was appointed in Galilee, eighty or a hundred miles from Jeru-
ſalem; [1..] In kindneſs to thoſe of his diſciples that remained in Ga-
lilee, and did not (perhaps they could not) come up to Jeruſalem ; into
that country therefore he would go, to manifeſt himſelf to his friends
there. I know thy works, and where thou dwellest. Chriſt knows where
his diſciples dwell, and will viſit there. Note, The exaltation of Chriſt
doth not make him forget the meaner and poorer ſort of his diſciples,
but even to them that are at a diſtance from the plenty of the means of
grace he will graciouſly manifest himſelf. [2.]. In confideration of the
weakneſs of his diſciples that were now at Jeruſalem, who as yet were
afraid of the Jews, and durſt not appear publicly, and therefore this meet-
ing was adjourned to Galilee. Chriſt knows our fears, and confiders
our frame, and made his appointment where there was leaſt danger of
diſturbance. º - * *
Lastly, The angel ſolemnly affirms upon his word the truth of what
he had related to them; “ Lo, I have told you, you may be aſſured of
it, and depend upon it; I have told you, who dare not tell a lie. The
word ſpoken by angels was steadfast, Heb. 2. 2. God had been wont for-
angels, as at the giving of the law ; but as he intended in goſpel-times to
lay aſide that way of communication (for unto the angels hath he not put
in ſubjection the world to come, nor appointed them to be the preachers of
the goſpel,) this angel was now ſent to certify the reſurreótion of Chriſt
to the diſciples, and ſo leave it in their hands to be publiſhed to the
world, 2 Cor. 4. 7. In ſaying, Lo, I have told you, he doth, as it were,
diſcharge himſelf from the blame of their unbelief, if they ſhould not re-
ceive this record, and throw it upon them ; “I have done my errand, I
have faithfully delivered my meſſage, now look you to it, believe it at
your peril; whether you will hear or whether you will forbear, I have
told you.” Note, Thoſe meſſengers from God, that diſcharge their truſt
faithfully, may take the comfort of that, whatever the ſucceſs be, Aćts
20. 26, 27. A t
IV. The women’s departure from the ſepulchre, to bring notice to the
diſciples, v. 8. And obſerve, - -
1. What frame and temper of ſpirit they were in ; They departed with.
Jear and great joy ; a ſtrange mixture, fear and joy at the ſame time, in
the ſame ſoul. To hear that Chriſt was riſen, was matter of joy ; but
to be led into his grave, and to ſee an angel, and talk with him about it,
could not but cauſe fear. It was good news, but they were afraid that
it was too good to be true. But obſerve, it is ſaid of their joy. It was
great joy; it is not ſaid ſo of their fear. Note, (1.) Holy fear has joy
attending it. They that ſerve the Lord with reverence, ſerve him with
gladneſs. (2.) Spiritual joy is mixed with trembling, Pſ. 2. 11. It is
only perfeót love and joy that will caſt out all fear.
2. What haſte they made; They did run. . The fear and joy together
quickened their pace, and added wings to their motion ; the angel bid
them go quickly, and they ran. Thoſe that are ſent on God’s errand,
muſt not loiter, or loſe time; where the heart is enlarged with the glad
tidings of the goſpel, the feet will run the way of God’s commandments.
3. What errand they went upon ; They ran, to bring his diſciples
word. Not doubting but it would be joyful news to them, they ran, to
comfort them with the ſame comforts wherewith they themſelves were
comforted of God. Note, The diſciples of Chriſt ſhould be forward to
communicate to each other their experiences of ſweet communion with
Heaven ; ſhould tell others what God has done for their ſouls, and
ſpoken, to them. Joy in, Chriſt Jeſus, like the ointment of the right
hand, will betray itſelf, and fill all places within the lines of its communi-
cation with its odours, . When Samſon found honey, he brought it to
his parents.
V. Chriſt’s appearing to the women, to confirm the teſtimony of the
angel, v. 9, 10. Theſe zealous good women not only heard the firſt
tidings of him, but had the firſt fight of him, after his reſurrection.
The angel direéted thoſe that would ſee him, to go to Galilee, but be-
fore that time came, even here alſo, they looked after him that lives, and
ſees them, Note, Jeſus Chriſt is often better than his word, but never
worſe; often anticipates, but never fruſtrates, the believing expectations
of his people. - 4 * * * , . . .
Here is, 1. Chriſt’s ſurpriſing appearance to the women ; As they went
to tell his diſtiples, behold, Jeſús met them. Note, God’s gracious viſits
uſually meet us in the way of duty, and to thoſe who uſe what they have
merly to make known his mind to his people, by the miniſtration, of
ST. MATTHEW, XXVIII.
w
for others' benefit, more ſhall be given. This interview with Chriſt was
unexpected, or ever they were aware, Cant. 6: 12. Note, Chfift is nearer
to his people than they imagine. They needed not deſtend into the deep,
to fetch Chriſt thence; he was not there, he was riſen : nor go up to hea-
ven, for he was not yet aſcended; but Chriſt was high them, and ſtill in
the word is nigh us. - ... "
2. The ſalutation wherewith he accoſted them ; All hail—xxies re.
We uſe the old English form of ſalutation, wiſhing all health to thoſe we
meet; for ſo All hail fignifies, and is expreſfive of the Greek form of
ſalutation here uſed, ... to that of the Hebrew, Peace be unto
3you. And it beſpeaks, (1.) The good-will of Chriſt to us and our hap-
pineſs, even fince he entered upon his ſtate of exaltation. Though he is
advanced, he wiſheth us as well as ever, and is as much concerned for our
comfort. (2.) The freedom and holy familiarity which he uſed in his
fellowſhip with his diſciples; for he called them friends. But the Greek |
word fignifies, Rejoice ye. They were affected both with fear and joy;
what he ſaid to them tended to encourage their joy, (v. 9. Rejoice 9e,)
and to filence their fear; (v. 10.) Be not afraid. Note, It is the will
of Chriſt that his people ſhould be a cheerful joyful people, and his refur-
|
$.
rećtion furniſhes them with abundant matter i. joy. -
3. The affectionate reſpect they paid him ; They came, and held him
by the feet, and worshipped him. Thus they expreſſed, (1.) The re-
werence and honour they had for him; they threw themſelves at his feet,
put themſelves into a poſture of adoration, and worshipped him with hu-
mility and godly fear, as the Son of God, and now exalted. (2.) The
love and affection they had to him; they held him, and would not let him
go, Cant. 3. 4. How beautiful were the feet of the Lord Jeſus to them
Iſa. 52.7. (3.) The tranſport of joy they were in, now that they had
this further aſſurance of his reſurre&tion ; they welcomed it with both
arms. Thus we muſt embrace Jeſus Chriſt offered us in the goſpel, with
weverence caſt ourſelves at his feet, by faith take hold of him, and with
1ove and joy lay him near our hearts. - r
4. The encouraging words Chriſt ſaid to them, v. 10. We do not
find that they ſaid anything to him, their affectionate embraces and ado-
rations ſpake plainly enough ; and what he ſaid to them was no more
than what the angel had ſaid, (v. 5, 7.) for he will confirm the word of
his meſſengers ; (Iſa. 44. 26.) and his way of comforting his people, is,
by his Spirit to ſpeak over again to their hearts the ſame that they had
'heard before from his angels, the miniſters. Now obſerve here,
(1.) How he rebukes their fear; Be not afraid. They muſt not
fear being impoſed upon by theſe repeated notices of his reſurre&tion,
nor fear any hurt from the appearance of one from the dead; for the
news, though ſtrange, was both true and good. Note, Chriſt roſe from the
. to filence his people’s fears, and there is enough in that to filence
t eIT), . - - . . . . . . -
(2.) How he repeats their meſſage; “ Go, tell my brethren, that they
muſt prepare for a journey into Galilee, and there they shall ſee me.” If
there be any communion between our ſouls and Chriſt, it is he that ap-
points the meeting, and he will obſerve the appointment. Jeruſalem had
forfeited the honour of Chriſt’s preſence, it was a tumultaous city, there-
fore he adjourns the meeting to Galilee. Come, my beloved, let us go
..forth, Cant. 7, 11. But that which is eſpecially obſervable here, is, that
he calls his diſciples his brethren. Go, tell my brethren, not only thoſe
of them that were akin to him, but all the reſt, for they are all his bre-
thren, (ch. 12. 50.) but he never called them ſo till after his reſurrec-
tion, here and John 20. 17. Being by the reſurreótion himſelf declared
to be the Son of God with power, all the children of God were thereby
declared to be his brethren.
is become the First-born among many brethren, even of all that are planted
together in the likeneſs of his reſurreótion. Chriſt did not now converſe.
ſo conſtantly and familiarly with his diſciples as he had done before his ||
death; but, left they ſhould think him grown ſtrange to them, he gives
them this endearing title, Go to my breihren, that the ſcripture might be
fulfilled, which, ſpeaking of his entrance upon his exalted ſtate, faith, I
will declare thy name unto, my brethren. They had ſhamefully deſerted
him in his #. ; but, to ſhew that he could forgive and forget, and
to teach us to do ſo, he not only continues his purpoſe to meet them, but
calls them brethren. Being all his brethren, they were brethren one to
another, and muſt love as brethren. His owning them for his brethren.
put a great honour upon them, but withal gave them an example of hu-
mility in the midſt of that honour. -
11. Now when they were going, behold, ſome of the
watch came into the city, and ſhewed unto the chief,
Being the First-begotten from the dead, he
The Reſurreótion.
prieſts all the things that were done. 12. And when
|they were aſſembled with the elders, and had taken coun-
|ſel, they gave large money unto the ſoldiers, 13. Say-
ing, Say ye, His diſciples came by night, and ſtole him
away while we ſlept. 14: And if this come to the go-
vernor’s ears, we will perſuade him, and ſecure you. 15.
So they took the money, and did as they were taught:
and this ſaying is commonly reported among the Jews
until this day. - -
For the further proof of the reſurrečtion of Chriſt, we have here the
confeſſion of the adverſaries that were upon the guard ; and there are
two things which ſtrengthen this teſtimony—that they were eye-witneſſes,
and did themſelves ſee the glory of the reſurrečtion, which none elſe did
—and that they were enemies, ſet there to oppoſe and obſtruct his reſur-
‘re&tion. Now obſerve here, -
I. How this teſtimony was given in to the chief prieſts; (v. 11.)
when the women were going to bring that news to the diſciples, which
would fill their hearts with joy, the ſoldiers went to bring the ſame news
to the chief prieſts, which would fill their faces with shame. Some of the
watch probably thoſe of them that commanded in chief, came into the
city, and brought to thoſe who employed them, the report of their diſap-
pointment. They shewed to the chief priests all the things that were done;
told them of the earthquake, the deſcent of the angel, the rolling of the
ſtone away, and the coming of the body of Jeſus alive out of the grave.
Thus the fgn of the prophet Jonas was brought to the chief prieſts with
the moſt clear and inconteſtable evidence that could be ; and ſo the ut-
moſt means of convićtion were afforded them ; we may well imagine
what a mortification it was to them, and that, like the enemies of the
Jews, they were much cast down in their own eyes, Neh. 6, 16. It might
juſtly have been expected that they ſhould now have believed in Chriſt,
and repented their putting him to death; but they were obſtinate in their
infidelity, and therefore ſealed up under it. . . . .
II. How it was baffled and ſtifled by them. They called an aſſembly,
and confidered what was to be done. For their own parts, they were
reſolved not to believe that Jeſus was riſen ; but their care was, to keep
others from believing, and themſelves from being quite aſhamed from
their diſbelief of it. They had put him to death, and there was no way
of ſtanding to what they had done, but by confronting the evidence of
|his reſurre&ion. Thus they who have ſold themſelves to work wicked-
neſs, find that one fin draws on another, and that they have plunged
themſelves into a wretched neceſſity of adding iniquity to iniquity, which
is part of the curſe of Chriſt’s perſecutors, Pſ. .69. , 27.
The reſult of their debate was, that thoſe ſoldiers muſt by all means
be bribed off, and hired not to tell tales.
1. They put money into their hands ; and what wickedneſs is it
which men will not be brought to by the love of money : They gave
large money, probably a great deal more than they gave to Judas, unto
the ſoldiers. Theſe chief prieſts loved their money as well as moſt people
did, and were as loath to part with it; and yet, to carry on a malicious
defign againſt the goſpel of Chriſt, they were very prodigal of it; they
gave the ſoldiers, it is likely, as much as they aſked, and they knew how
to improve their advantages. Here was large money given for the ad-
vancing of that which they knew to be a lie, yet many grudge a little
money for the advancement of that which they know to be the truth,
though they have a promiſe of being reimburſed in the reſurrečtion of
the juſt. Let us never ſtarve a good cauſe, when we ſee a bad one ſo
liberally ſupported. . . t - -
2. They put a lie into their mouths ; (v. 13.) Say ye, His diſciples
came by night, and stole him away while we ſlept ; a ſorry ſhift is better
than none, but this is a ſorry one indeed. (1.) The ſham was ridiculous,
and carried along with it its own confutation. . If they ſlept, how could
they know anything of the matter, or ſay who came 2 If any one of
them were awake to obſerve it, no doubt, he would awake them all to
oppoſe it ; for that was the only thing they had in charge. ... It was alto-
gether improbable that a company of poor, weak, cowardly, diſpirited
men ſhould expoſe themſelves for ſo inconfiderable an achievement as the
reſcue of the dead body. Why were not the houſes where they lodged,
| diligently fearehed, and other means uſed to diſcover the dead body;
but this was ſo thin a lie as one might eaſily ſee through. But had it
been ever ſo plauſible, (2.) It was a wicked thing for theſe prieſts and
elders to hire theſe ſoldiers to tell a deliberate lie, (if it had been a matter
... . . . . . . . . . ST, MATTHEw, XXVIII.
The apoſtolic Commiſſion.
of ever ſo ſmall importance.) againſt their conſciences. Thoſe know
not what they do, who draw others to commit one wilful fin ; for that,
may debauch conſcience, and be an inlet to many, But, (3.). Confider-
ing this as intended to overthrow the great doćtrine of Chriſt’s reſurrec-
tion, this was a fin againſt the laſt remedy, and was, in effect, a blaſphemy
against the Holy Ghast, imputing that to the roguery of the diſciples,
which was done by the power of the Holy Ghost. &
But left the ſoldiers, ſhould objećt the penalty they incurred by the
Roman law for ſleeping upon the guard, which was very ſevere, (A&ts
12. 19.), they promiſed to interpoſe with the governor; “ We will per-
ſuade him, and ſtcure you. We will uſe our own intereſt in him, to get
him not to take notice of it;” and they had lately found how eaſily they
could manage him. If really theſe ſoldiers had ſlept, and ſo ſuffered the
diſciples to ſteal him away, as they would have the world believe, the
prieſts and elders would certainly have been the forwardeſt to ſolicit the
overnor to puniſh them for their treachery; ſo that their care for the
#. ſafety plainly gives the lie to the ſtory. They undertook to
Jécure the ſword of Pilate's juſtice, but could not ſecure them from the
iſword of God’s juſtice, which hangs over the head of thoſe that love
and make a lie. They promiſe more than they can perform, who under-
take to ſave a man harmleſs in the commiſſion of a wilful fin. -
Well, thus was the plot laid; now what ſucceſs had it 2
[1..] Thoſe that were willing to deceive, took the money, and did as
they were taught. They cared as little for Chriſt and his religion as the
chief prieſts and elders did ; and men that have no religion at all, can be
very well pleaſed to ſee chriſtianity run down, and lend a hand to it, if
need be, to ſerve a turn. They took the money; that was it they aimed
at, and nothing elſe. Note, Money is a bait for the blackeſt temptation;
mercenary tongues will ſell the truth for it. - -
The great argument to prove Chriſt to be the Son of God, is, his re-
ſurre&tion, and none could have more convincing proofs of the truth of
that than theſe ſoldiers had ; they ſaw the angel deſcend from heaven,
ſaw the ſtone rolled away, ſaw the body of Chriſt come out of the grave,
unleſs the conſternation theyºfelt hindered them ; and yet they were ſo
far from being convinced by it themſelves, that they were hired to belie
him, and to hinder others from believing in him. Note, The moſt ſenſi-
ble evidence will not convince men, without the concurring operation of
the Holy Spirit. - -
. [2.]. Thoſe that were willing to be deceived, not only credited, but
propagated, the ſtory;. This ſaying is commonly reported among the Jews
until this day. The ſham took well enough, and anſwered the end. The
Jews, who perfiſted in their infidelity, when they were preſſed with the
argument of Chriſt’s reſurre&tion, had this ſtill ready to reply, His diſci-
ples came, and ſtole him away. To this purport was the ſolemn narra-
tive, which (as Juſtin Martyr relates in his dialogue with Trypho the
Jew) the great ſanhedrim ſent to all the Jews of the diſperſion concern-
ing this affair, exciting them to a vigorous refiſtance of chriſtianity—that,
when they had crucifted, and buried him, the diſciples came by night, and
Jéole him out of the ſepulchre, deſigning thereby not only to overthrow the
truth of Chriſt’s reſurre&tion, but to render his diſciples odious to the
world, as the greateſt villains in nature. When once a lie is raiſed, none
knows how far it will ſpread, nor how long it will laſt, nor what miſ-
chief it will do. Some give another ſenſe of this paſſage, This ſaying is
commonly reported, that is, “ Notwithſtanding the artifice of the chief
prieſts, thus to impoſe upon the people, the colluſion that was between
them and the ſoldiers, and the money that was given to ſupport the cheat,
were commonly reported and whiſpered among the Jews ;” for one way
or other truth will out.
16. Then the eleven diſciples went away into Galilee,
into a mountain, where Jeſus had appointed them. 17.
And when they ſaw him, they worſhipped him : but ſome
doubted. 18. And Jeſus came, and ſpake unto them, ſay-
ing, All power is given unto me in heaven and in earth.
19. Go ye therefore, and teach all nations, baptizing
them in the name of the Father, and of the Son, and of
the Holy Ghoſt: 20. Teaching them to obſerve all
things whatſoever I have commanded you : and lo, I am
with you alway, even unto the end of the world. Amen.
This evangeliſt paſſes over ſeveral other appearances of Chriſt, re-
corded by Luke and John, and haſtens to this, which was of all other
Vol. IV. No. 79. - -
Jpake unto them.
f
the moſt ſolemn, as being promiſed and appointed again and again before
his death, and after his reſurre&tion. Obſerve, . .
I. How the diſciples attended his appearance, according to the ap-
pointment; (v. 16.) They went into Galilee, a long journey to go for
one fight of Chriſt, but it was worth while. They had ſeen him ſeveral
| times at Jeruſalem, and yet they went into Galilee, to ſee him there.
1. Becauſe he appointed them to do ſo. Though it ſeemed a needleſs
thing to go into Galilee, to ſee him whom they might ſee at Jeruſalem,
eſpecially when they muſt ſo ſoon come back again to Jeruſalem, before
his aſcenſion, yet they had learned to obey. Chriſt’s commands and not
object againſt them. Note, Thoſe who would maintain communion with
Chriſt, muſt attend him there where he has appointed. Thoſe who have
met him in one ordinance, muſt attend him in another; thoſe who have
ſeen him at Jeruſalem, muſt go to Galilee. $
2. Becauſe that was to be a public and general meeting. They had
ſeen him themſelves, and converſed with him in private, but that ſhould
not excuſe their attendance in a ſolemn aſſembly, where many were to be
gathered together to ſee him. Note, Our communion with God in ſe-
cret muſt not ſuperſede our attendance on public worſhip, as we have
opportunity; for God loves the gates of Zion, and ſo muſt we. The place
was a mountain in Galilee, probably the ſame mountain on which he was
transfigured. There they met, for privacy, and perhaps to fignify the
exalted ſtate into which he was entered, and his advances toward the
upper world. - 4 * - \
II. How they were affected with the appearance of Chriſt to them,
v. 17. Now was the time that he was ſeen of above five hundred brethren
at once, 1 Cor. 15. 6. Some think that they ſaw him, at firſt, at ſome
diſtance, above in the air, pón enzyw—He wasJeen above, offive hundred
brethren ; (ſo they read it;) which gave occaſion to ſome to doubt, till
he came nearer, (v. 18.) and then they were ſatisfied. We are told,
1. That they worshipped him ; many of them did ſo, may, it ſhould
ſeem, they all did that, they gave divine honour to him, which was fig-
nified by ſome outward expreſſions of adoration. Note, All that ſee the
Lord Jeſus with an eye of faith, are obliged to worship him.
2. But ſome doubted, ſome of thoſe that were then preſent. Note,
Even among thoſe that worship there are ſome that doubt. The faith
of thoſe that are fincere, may yet be very weak and wavering. They
doubted, sºiro.aoy—they hung in ſigſpenſe, as the ſcales of the balance, when
it is hard to ſay which preponderates. Theſe doubts were afterward
removed, and their faith grew up to a full aſſurance, and it tended much
to the honour of Chriſt, that the diſciples doubted before they believed ;
ſo that they cannot be ſaid to be credulous, and willing to be impoſed
upon ; for they firſt questioned, and proved all things, and then held fast
that which was true, and they found to be ſo. r
III. What Jeſus Chriſt ſaid to them ; (v. 18.20.) Jeſus came, and
Though there were thoſe that doubted, yet he did not
therefore reječt them; for he will not break the bruiſed reed. He did
not ſtand at a diſtance, but came near, and gave them ſuch convincing.
proofs of his reſurre&tion, as turned the wavering ſcale, and made their
faith to triumph over their doubts. He came, and ſhake familiarly to
them, as one friend ſpeaks to another, that they might be fully ſatisfied
in the commiſſion he was about to give them. He that drew near to
God, to ſpeak for us to him, draws near to us, to ſpeak from him to us.
Chriſt now delivered to his apoſtles the great charter of his kingdom in
the world, was ſending them out as his ambaſſadors, and here gives them.
their credentials.
In opening this great charter, we may obſerve two things. -
1. The commiſſion which our Lord Jeſus received himſelf from the
Father. Being about to authorize his apoſtles, if any aſk by what au-
thority he doeth it, and who gave him that authority 2 Here he tells us,
All power is given unto me in heaven, and in earth ; a very great word,
and which none but he could ſay. Hereby he aſſerts his univerſal do-
| minion as Mediator, which is the great foundation of the chriſtian reli-
gion. He has all power. Obſerve, (1.) Whence he hath this power.
He did not aſſume it, or uſurp it, but it was given him, he was legally
entitled to it, and inveſted in it, by a grant from him who is the Foun-
tain of all being, and conſequently of all power. God ſet him, King,
(Pſ. 2.6 ) inaugurated and enthroned him, luke 1. 32. As God, equal
with the Father, all power was originally and eſſentially his ; but as
Mediator, as God-man, all power was given him ; partly in recompenſe
of his work, (becauſe he humbled himſelf, therefore God thus eralled
him,) and partly in purſuance of his defign; he had this power given him
over all flesh, that he might give eternal life to as many as were given
him, (John 17. 2.) for the more effectual carrying on and completing
*
our ſalvation. This power he was now, more ſignally inveſted in, upon
ST, MATTHEw, XXVIII.
\
his reſurrečtion, Aéts 13.33. He had power before, power to forgive
Jºws: (ch, 9.6.) but now all power is given him. He is now going to
geceive for himſelf a kingdom, (Luke 19, 12.) to fit down at the right
hand, Pſ. 110, 1. -
poſſeſſion; it is his own for ever.
Reaven and earth, comprehending the univerſe. Chriſt is the ſole uni-
verſal Monarch, he is Lord of all, A&s 10.36. He has all power in
heaven. . He has power of dominion over the angels, they are all his
humble ſervants, Eph. J. 20, 21. He has power of interceſſion with his
Father, in the virtue of his ſatisfaction and atonement; he intercedes,
not as a ſuppliant, but as a demandant; Father, I will. He has all
Agwer on earth too ; having prevailed with God, by the ſacrifice of atone-
ment, he prevails with men, and deals with them as one having authority,
-by the miniſtry of reconciliation. He is indeed, in all cauſes and over
all perſons, ſupreme Moderator and Governor. By him kings reign.
All ſouls are his, and to him every heart and knee must bow, and every
tongue confºſs him to be the Lord. This our Lord Jeſus tells them, not
9nly to ſatisfy them of the authority he had to commiſſion them, and to
bring them out in the execution of their commiſſion, but to take off the
soffence of the croſs; they had no reaſon to be aſhamed of Christ cruci.
Jied, when they ſaw him thus glorified. , , , , . . . . . . . . . . .
2. The commiſſion he gives to thoſe whom he ſent forth; Go; ye
#herefore. This commiſſion is given, (1.) To the apostles primarily, the
, chief miniſters of ſtate in Chriſt’s kingdom, the archite&ts that laid the
foundation of the church. Now thoſe that had followed Chriſt in the
regeneration, were ſet on thrones; (Luke 22. 30.) Go ye. It is not
only a word of command, like that, Son, go work, but a word of encou-
ragement, Go, and fear not, have not I ſent you ? Go, and make a bufi-
neſs of this work. They muſt not take state, and iſſue out ſummons to
the nations to attend upon them; but they muſt go, and bring the goſ-
pel to their doors.
and hung upon that, and built all their joys and hopes upon that ; but
now Chriſt diſcharges them from further attendance on his perſon, and
fends them abroad about other work. As an eagle stirs up her nest, flui-
ters over her young, to excite them to fly, (Deut. 32. 11.) ſo Chriſt
itirs up his diſciples, to diſperſe themſelves into all the world. (2.) It
is given to their ſucceſſors, the miniſters of the goſpel, whoſe bufineſs it
is to tranſmit the goſpel from age to age, to the end of the world in time,
as it was their’s to tranſmit it from nation to nation, to the end of the
world in place, and no leſs neceſſary. The Old Teſtament promiſe of a
goſpel-miniſtry is made to a ſucceſſion ; (Iſ. 59. 21.) and this muſt be
fo underſtood, otherwiſe how could Chriſt be with them always to the
conſummation of the world 2 Chriſt, at his aſcenſion, gave not only
apoſtles and prophets, but pastors and teachers, Eph. 4. 11. Now obſerve,
[1..] How far his commiſſion is extended; to all nations. Go, and
Jiſciple all nations. Not that they muſt go all together into every place,
but by conſent diſperſe themſelves in ſuch manner as might beſt diffuſe
the light of the goſpel. Now this plainly ſignifies it to be the will of
Chriſt, First, That the covenant of peculiarity, made with the Jews,
ſhould now be cancelled and diſannulled. This word brake down the
middle wall of partition, which had ſo long excluded the Gentiles from
a viſible church-ſtate ; and whereas the apoſtles, when firſt ſent out, were
forbidden to go into the way of the Gentiles, now they were ſent to all
aations. Secondly, That ſalvation by Chriſt ſhould be offered to all, and
none excluded that did not by their unbelief and impenitence exclude
themſelves. The ſalvation they were to preach, is a common ſºlvation;
whoever will, let him come, and take the benefit of the act of indemnity;
for there is no difference of Jew or Greek in Chriſt Jeſus. Thirdly,
That chriſtianity ſhould be twiſted in with national conſtitutions, that
the kingdoms of the world ſhould become Chriſt's kingdoms, and their
kings the church’s nurſing-fathers. • *
[2.] What is the principal intention of this commiſſion; to diſciple
all nations. Moºnrivaal—“Admit them diſciples ; do your utmoſt to
make the nations chriſtian nations;” not, “Go to the nations, and de-
nounce the judgments of God againſt them, as Jonah againſt Nineveh, and
as the other Old Teſtament prophets,” (though they had reaſon enough
to expect it for their wickedneſs,) “but go, and diſtiple them.” Chriſt
the Mediator is ſetting up a kingdom in the world, bring the nations
to be his ſubjects; ſetting up a ſchool, bring the nations to be his ſcho-
lars ; raiſing an army for the carrying on of the war againſt the powers
of darkneſs, enliſt the nations of the earth under his banner. The work
which the apoſtkºs had to do, was, to ſet up the chriſtian religion in all
Places, and it was honourable work; the achievements of the mighty
Go ye. They had doted on Chriſt’s bodily preſence,
Having purchaſed it, nothing remains but to take
(2.) Where he has this power; in
The apoſtolic Commiſſion.
heroes of the world were nothing to it. (, Bhey conquered the nations
for themſelves, and made them miſerable; the apoſtles conquered them.
for Chriſt, and made them happy.' . . . . . . . . . . . . . . . . *
[3] Their inſtrućtions for executing this commiſſion : ... -
First, They muſt admit diſciples by the ſacred rite of baptiſm ; “Go
into all nations, preach the goſpel to them, work miracles among them,
and perſuade them to come in themſelves, and bring their children with
them, into the church of Chriſt, and then admit them and their’s into the
church, by waſhing them with water;” either dipping them in the
water, or by pouring or ſprinkling water upon them, which ſeems the
more proper, becauſe the thing is moſt frequently expreſſed ſo, as Iſa.
44. 3. I willpour my Spirit on thy ſeed. And, Tit. 3. 5.6. Which he
shed on us abundantly. And, Ezek. 36.25, ſwill ſhrinkle clean water
upón you. And, Iſa. $2.15. So shall he ſprinkle many nations ; which
ſeems a prophecy of this commiſſion to baptize the nations.
Secondly, This baptiſm muſt be adminiſtered in the name of the Father,
and of the San, and of the Holy Ghost. That is, I. By authority from
heaven, and not of man.: for his miniſters ačt by authority from the three.
Perſons in the Godhead, who all concur, as to our-creation, ſo to our re-
demption ; they have their commiſſion under the great ſeal of heaven,
which puts..an honour upon the ordinance, though to a carnal eye, like
him that inſtituted it, it has no form or comelineſs. 2. Calling upon the
name of the Father, Son, and Holy Ghoſt. Every thing is ſanétified
by prayer, and particularly the waters of baptiſm. The prayer of faith
obtains the preſence of God with the ordinance, which is its luſtre and
beauty, its life and efficacy. But, 8. It is into the name (sis rô $vouz)
of Father, Son, and Holy Ghost ; this was intended as the ſummary of
the firſt principles of the chriſtian religion, and of the new covenant, and
according to it the ancient creeds were drawn up. By our being bap-
tized, we ſolemnly profeſs, (1.) Our qſent to the ſcripture-revelation
concerning God, the Father, Son, and Holy Ghost. We confeſs our
belief that there is a God, that there is but one God, that in the God-
head there is a Father that begets, a Son that is begotten, and a Holy
Spirit of both. We are baptized, not into the names, but into the name,
of Father, Son, and Spirit, which plainly intimates that theſe Three are
One, and their name One. The diſtinét mentioning of the Three Perſons
in the Trinity, both in the christian baptiſm here, and in the christian
bleſſing, (2 Cor. 13, 14.) as it is a full proof of the doćtrine of the Tri-
nity, ſo it has done much toward the preſerving of it pure and entire
through all ages of the church ; for nothing is more great and awful in
chriſtian aſſemblies than theſe two. (2.) Our conſent to a covenant-
relation to God, the Father, Son, and Holy Ghost. Baptiſm is a ſacra-
ment, that is, it is an oath ; ſuper ſacramentum dicere, is to ſity upon oath.
It is an oath of abduration, by which we renounce the world, and the
fleſh, as rivals with God for the throne in our hearts ; and an oath of alle-
giance, by which we reſign and give up ourſelves to God, to be his; our
own ſelves, our whole ſelves, body, ſoul, and ſpirit, to be governed by his
will, and made happy in his favour; we become his men, ſo the form of
homage in our law runs. Therefore baptiſm is applied to the perſon, as
livery and ſeiſin is given of the premiſes, becauſe it is the perſon that is
dedicated to God. [1..] It is into the name of the Father, believing
him to be the Father of our Lord Jeſus Christ, (for that is principally
intended here by eternal generation, and our Father, as our Creator,
Preſerver, and Benefactor, to whom therefore we refigm ourſelves, as our
abſolute Owner and Proprietor, to ačt us, and diſpoſe of us ; as our ſu-
preme Rector and Governor, to rule us, as free agents by his law ; and
as our chief Good, and highest End. . [2.] It is into the name of the
Son, the Lord Jeſus Christ, the Son of God, and correlate to the Father.
Baptiſm was in a particular manner adminiſtered in the name of the Lord
Jeſus, A&ts 8. 16.-19. 5. . In baptiſm we ºfferiº, as Peter did, Thou,
art Christ, the Son of the living God, (ch. 16. 16.) and conſent, as
Thomas did, My Lord, and my God, John 20. 28. We take Chriſt to
be our Prophet, Prieſt, and King, and give up ourſelves to be taught,
and ſaved, and ruled, by him. [3.] It is into the name of the Holy
Ghost. Believing the Godhead of the Holy Spirit, and his agency in
carrying on our redemption, we give up ourſelves to his condućt and
operation, as our Sanétifier, Teacher, Guide, and Comforter. &
Thirdly, Thoſe that are thus baptized, and enrolled among the diſ-
ciples of Chriſt, muſt be taught ; (v. 20.) Teaching them to obſerve all.
things, whatſoever I have commanded you. . This denotes two things;
1. The duty of diſciples, of all baptized christians ; they muſt obſerve
all things whatſoever Chriſt has commanded, and, in order to that, muſt
ſubmit to the teaching of thoſe whom he ſends. Our admiſſion into the
viſible church is in order to ſomething further; when Chriſt hath diſti-
ST. MATTHEw, xxviii.
The apoſtolic Commiſſion. .
pled us, he hath not done with us, he enliſts ſoldiers, that he may train
them up for his ſervice. -
All that are baptized, are thereby obliged, (1.) To make the com-
mand of Chriſt their rule. There is a law ºffaith, and we are ſaid to
be under the law to Christ ; we are by baptiſm bound, and muſt obey.
(2.) To obſerve what Chriſt has commanded. Due obedience to the
commands of Chriſt requires º obſervation; we are in danger of
miſſing, if we take not good heed; and in all our obedience, we muſt have
an eye to the command, and do what we do as unto the Lord. (3.)
To obſerve all things that he hath commanded, without exception; all.
the moral duties, and all the instituted ordinances. Our obedience to
the laws of Chriſt is not ſincere, if it be not univerſal; we muſt ſtand
complete in his whole will. ... (4.) To confine themſelves to, the commands
of Chriſt, and as not to diminish from them, ſo not to add to them. (5.)
To learn their duty according to the law of Chriſt, from thoſe whom
he has appointed to be teachers in his ſchool, for therefore we were
entered into his ſchool. . . . . . .
2. The duty of the apoſtles of Chriſt, and his miniſters ; and that is,
to teach the commands of Chriſt, to expound them to his diſciples, to
preſs upon them the neceſſity of obedience, and to aſſiſt them in apply-
ing the general commands of Chriſt to particular caſes. They muſt teach
them, not their own inventions, but the inſtitutions of Chriſt; to them
they muſt religiouſly adhere, and in the knowledge of them chriſtians
muſt be trained up. . A ſtanding miniſtry is hereby ſettled in the church,
for the edifying of the body of Chriſt, till we all come to the perfect man,
Eph. 4, 11...13. The heirs of heaven, till they come to age, muſt be
zinder tutors and governors. •
3. Here is the aſſurance he gives them of his ſpiritual preſence with
them in the execution of this commiſſion ; And lo, I am with you always,
even unto the end of the world. This exceeding great and precious pro-
miſe is uſhered in with a behold, to ſtrengthen their faith, and engage
their obſervation of it, “Take notice of this ; it is what you may aſ-
ſure yourſelves of and venture upon.” Obſerve here, . #
(1.) The favour promiſed them; I am with you. Not, I will be with
you, but I am—ºyd sigſ. As God ſent Moſes, ſo Chriſt ſent his apoſtles
by this name, I am ; for he is God, to whom paſt, preſent, and to come,
are the ſame ; ſee Rev. 1.8. He was now about to leave them, his
bodily preſence was now to be removed from them, and this grieved
them ; but he aſſures them of his ſpiritual preſence, which was more ex-
pedient for them than his bodily preſence could be; I am with you;
that is, “My Spirit is with you, the Comforter ſhall abide with you, John
16. 7. I am with you, and not against you ; with you to take your part, to
be on your fide, and to hold with you, as Michael our prince is ſaid to do,
Dan. 10, 21. I am with you, and not aſſent from you, not at a diſtance; I
am a very preſent Help,” Pſ. 46. 1. Chriſt was now ſending them to ſet up
his kingdom in the world, which was a great undertaking. And then doth
he ſeaſonably promiſe them his preſence with them, [1..] To carry them
on through the difficulties they were likely to meet with.
you, to bear you up, to plead your cauſe ; with you in all your ſervices,
in all your ſufferings, to bring you through them with comfort and ho-
Hour. When you go thrºugh the fire or water, I will be with you. In
the pulpit, in the priſon, lo, I am with you.” [2]. To ſucceed this
great undertaking; “Lo, I am with you, to make your miniſtry effec-
tual for the diſciplining of the nations, for the pulling down of the ſtrong-
holds of Satan, and the ſetting up of ſtronger for the Lord Jeſus.” It
was an unlikely thing that they ſhould unhinge national conſtitutions in
religion, and turn the ſtream of ſo long a uſage ; that they ſhould establish
*
i
“I am with #
a doćtrine ſo directly contrary to the genius of the age, and perſuade |
people to become the diſciples of a crucified Jeſus; but lo, I am with
30w, and therefore you ſhall gain your point." -
(2.) The continuance of the favour, always, even unto the end of the
world. 2 S. - *
* [1..] They ſhall have his constant preſence, always, maras r&s #gigas-
all days, every day. “I will be with you on ſabbath-days, on week-
days, fair days and foul days, winter-days and ſummer-days.” There is.
no day, no hour of the day, in which our Tord Jeſus is not preſent with
his churches and with his miniſters ; if there were, that day, that hour,
they were undoñe. Since his reſurre&tion he had appeared to them now
and then, once a week, it may be, and ſcarcely that. But he aſſures thern
that they ſhall have his ſpiritual preſence continued to them without in-
termiſſion. Wherever we are the word of Chriſt is nigh us, even in our
mouth, and the Spirit of Chriſt nigh us, even in our hearts. The God of
{ſrael, the Saviour, is ſometimes a God that hideth himſelf, (Iſa. 45. I5.)
but never a God that abſenteth himſelf; ſometimes in the dark, but
never at a distance. . . .
[2.] They ſhall have his perpetual preſence, even to the end of the
world. There is a world before us, that will never have an end, but this
is haſtening towards its period ; and even till then the chriſtian religion
ſhall, in one part of the world or other, be kept up, ahd the preſence of
Chriſt continued with his miniſters. I am with you to the end of the
world, not with your perſons, they died quickly, but, First, With you
and your writings. There is a divine power going along with the ſcrip-
tures of the New Teſtament, not only preſerving them in being, but pro-
ducing ſtrange effects by them, which will continue to the end of time.
Secondly, With you and your ſucceſſors; with you and all the miniſters
of the goſpel in the ſeveral ages of the church; with all to whom this
| commiſſion extends, with all who, being duly called and ſent, thus àap-
tize and thus teach. When the end of the world is come, and the king-
dom delivered up to God, even the Father, there will then be no further
need of miniſters and their miniſtration ; but till then they ſhall con-
tinue, and the great intentions of the inſtitution ſhall be anſwered. This
is an encouraging word to all the faithful miniſters of Chriſt, that what
was ſaid to the apoſtles, was ſaid to them all, I will never leave thee, nor
fiftethue. - - - t
Two ſolemn farewells we find our Lord Jeſus giving to his church,
and his parting word at both of them is very encouraging ; one was here,
when he cloſed up his perſonal converſe with them, and then his parting
word was, “ Lo, I am with you always ; I leave you, and yet ſtill I am
with you;” the other was, when he cloſed up the canon of the ſcripture
by the pen of his beloved diſciple, and then his parting word was, “Surely,
I come quickly. I leave you for a while, but I will be with you again
ſhortly,” Rev. 22. 20. By this it appears that he did not part in anger,
but in love, and that it is his will we ſhould keep up both our commu-
nion with him and our expectation of him. . . . -
There is one word more remaining, which muſt not be overlooked,
and that is Amen; which is not a cipher, intended only for a concluding
word, like finis at the end of a book, but it has its fignificancy. 1. It
ſpeaks Chriſt’s confirmation of this promiſe, Lo, I am with 3/ou. It is
his Amen, in whom all the promiſes are Tea and Amen. “ Perily I am,
and will be, with you ; I the Amen, the faithful Witneſs, do aſſure you
of it.” Or, 2. It ſpeaks the church’s concurrence with it, in their de-
fire, and prayer, and expe&tation. It is the evangeliſt’s Amen—So be it,
bleſſed Lord. Our Amen to Chriſt’s promiſes turns them into prayers.
Hath Chriſt promiſed to be preſent with his miniſters, preſent in his
word, preſent in the aſſemblies of his people, though but two or three
are gathered together in his name, and this always, even to the end of the
world P Let us heartily ſay Amen to it; believe that it shall be ſo, and
pray that it may be ſo : Lord, Remember this word unto thy ſervants, upon
which thou hast cauſed us to hope.
AN
E x P o sº I T I O N,
19tactical Dögetúationg,
of THE Gospel. According To
ST. M. A R K.
—r 4. Å- *–
–º-º-
**
We have heard the evidence given in by the firſt witneſs to the doćtrine and miracles of our Lord Jeſus; and now here is another witneſs produced
who calls for our attention. The ſecond living creature faith, Come, and ſee, Rev. 6. 3. Now let us inquire a little,
I. Concerning this witneſs. His name is Mark. Marcus was a Roman name, and a very common one, and yet we have no reaſon to think, but
that he was by birth a Jew; but as Saul, when he went among the nations, took the Roman name of Paul, ſo he of Mark, his Jewiſh name
perhaps being Mardocai; ſo Grotius. We read of John, whoſe ſurname was Mark, fiſter’s ſon to Barnabas, whom Paul was diſpleaſed with;
Aćts 15.37, 38.) but afterward had a great kindneſs for, and not only ordered the churches to receive him, (Col. 4. 10.) but ſent for him to
e his aſſiſtant, with this encomium, He is profitable to me for the ministry; (2 Tim. 4. 11.) and he reckons him among his fellow-labourers,
Philem. 24. We read of Marcus whom Peter calls his ſon, he having been an inſtrument of his converſion ; (1 Pet. 5, 13.) whether that was
the ſame with the other, and if not, which of them was the penman of this goſpel, is altogether uncertain. . It is a tradition very current among
the ancients, that St. Mark wrote this goſpel under the direétion of St. Peter, and that it was confirmed by his authority ; ſo Hieron. Catal.
Script. Eccles. Marcus diſcipulus & interpres Petri, juxta quod Petrum referentern audierat, legatus Roma a fratribus, breve ſcripfit evangelium—
Mark, the diſciple and interpreter of Peter, being ſent from Rome by the brethren, wrote a conciſe goſpel; and Tertullian faith, (Adv. Marcion:
lib. 4. cap. 5.) Marcus quod edidit, Petri affirmetur, cujus interpres Marcus—Mark, the interpreter of Peter, delivered in writing the things which
had been preached by Peter. But as Dr. Whitby very well ſuggeſts, Why ſhould we have recourſe to the authority of Peter, for the ſupport of
this goſpel, or to ſay with St. Jerom, that Peter approved of it, and recommended it by his authority to the church to be read, when, though, it
is true, Märk was no apoſtle, yet we have all the reaſon in the world to think that both he and Luke were of the number of the ſeventy diſciples,
who companied with the apostles all along, (A&ts 1. 21.) who had a commiſſion like that of the apoſtles, , (Luke 10, 19. compared with Mark
16, 18.) and who, it is highly probable, received the Holy Ghoſt when they did, Aćts 1. 15. –2. 1. So that it is no diminution at all to the
validity or value of this goſpel, that Mark was not one of the twelve, as Matthew and John were. St. Jerom faith, that, after the writing of this
goſpel, he went into Egypt, and was the firſt that preached the goſpel at Alexandria, where he founded a church, to which he was a great ex-
ample of holy living. Constituit eccleſiam tantá doctriná & vité continentiá, ut omnesſèctatores Christi ad exemplum ſui cogeret—He ſo adorned by
his doctrine and his life the church which he founded, that his example influenced all the followers of Christ.
II. Concerning this testimony. Mark’s goſpel, 1. Is but ſhort, much ſhorter than Matthew’s, not giving ſo full an account of Chriſt’s ſermons as
that did, but infifting chiefly on his miracles. 2... It is very much a repetition of what we had in Matthew : many remarkable circumſtances
- being added to the ſtories there related, but not many new matters. When many witneſſes are called to prove the ſame fact, upon which a judg-
ment is to be given, it is not thought tedious, but highly neceſſary, that they ſhould each of them relate it in their own words, again and again,
that by the agreement of the teſtimony, the thing may be eſtabliſhed; and therefore we muſt not think this book of ſcripture needleſs, for it is,
written not oily to confirm our belief that Jeſus is the Christ, the Son of God, but to put us in mind of things which we have read in the fore-
going goſpel, that we may give the more earnest heed to them, leſt at any time we let them ſlip; and even pure minds have need to be thus stirred up
by way of remembrance. It was fit that ſuch great things as theſe ſhould be ſpoken and written, once, yea twice, becauſe man is ſo unapt to per-
ceive them, and ſo apt to forget them. There is no ground for the tradition, that this goſpel was written firſt in Latin, though it was written at
Rome ; it was written in Greek, as was St. Paul’s epiſtle to the Romans, the Greek being the more univerſal language.
l
2. His curing Peter’s mother-in-law, who was ill of a fever, v. 29.31.
CHAP. I. 3. His healing all that came to him, v. 32, 34, 35. . 4. IIis cleanſing a
leper, v. 40,.45.
Mark’s narrative does not take riſe ſo early as thoſe of Matthew and tº º º
Luke do, from the birth of our sºft 2 iºn %.'ſ implifi, from || ". Tº beginning of the goſpel of Jeſus Chriſt the Son
which he ſoon paſſes to Christ's public ministry. Accordingly, in this of God, 2. As it is written in the prophets, Be-
chapter, we have, 1. The office of John Baptist illustrated by the pro- || hold, I ſend my meſſenger before thy face, which ſhall
phecy ºf him, (v. 1.3.) and by the history of him, v. 4.8. II. -- . 3. The voice of one cry-
Christ’s baptiſm, and his being owned from ź. 9.ii. III. His prepare thy way before thee. 3. T VOIC cry
temptation.º. 12, 13. IV. His preaching, v. 14, 15, 21, 22,38,39. || *ē,” the wilderneſs, Prepare, ye the way of the Lord,
P. His calling º v. 16.26. Prºhi, º, .33. Fr. || make his paths ſtraight. 4. John did baptize in the wil-
His working miracles. 1. His rebuking an uncleanſpirit, v. 23.28. ||derneſs, and preach the baptiſm of repentance, for the
ST. MARK, I.
‘The Miniſtry of John the Baptiſt.
remiſſion of fins. 5. And there went out unto him all the
land of Judea, and they of Jeruſalem, and were all bap-
tized of him in the river of Jordan, confeſſing their fins.
6. And John was clothed with camels’ hair, and with a
girdle of a ſkin about his loins: and he did eat locuſts and |
wild honey: 7. And preached, ſaying, There cometh one
mightier than I after me, the latchet of whoſe ſhoes I am
not worthy to ſtoop down and unlooſe. 8. I indeed have
baptized you with water: but he ſhall baptize you with
the Holy Ghoſt. . . . . . . . . . -
We may obſerve here, p
I. What the New Teſtament is—the divine teſtament, to which we
adhere above all that is human ; the new teſtament, , which we advance
above that which was old. It is the goſpel of Jeſus Chriſt the Son of
God, v. 1. 1. It is goſpel; it is God’s word, and is faithful and true ;
ſee Rev. 19. 9.—21. 5.-22. 6. It is a good word, and well worthy of
all acceptation ; it brings us glad tidings. 2. It is the goſpel of Jeſus
Christ, the anointed Saviour, the Meſfiah promiſed and expected. The
foregoing goſpel began with the generation of Jeſus Chriſt—that was
but preliminary, this comes immediately to the buſineſs—the goſpel of
Christ. It is called his, not only becauſe he is the Author of it, and it
comes from him, but becauſe he is the Subject of it, and it treats wholly
concerning him. 3. This Jeſus is the Son of God. . That truth is the
foundation on which the goſpel is built, and which it is written to de-
monſtrate; for if Jeſus be not the Son of God, our faith is vain.
II. What the reference of the New Teſtament is to the Old, and its
coherence with it. The goſpel of Jeſus Chriſt begins, and ſo we ſhall
find it goes on, juſt as it is written in the prophets ; (v. 2.) for it ſaith no
other things than thoſe which the prophets and Moſès ſaid should come;
(A&ts 26. 22.) which was moſt proper and powerful for the convićtion
of the Jews, who believed the Old Teſtament prophets to be ſent of
God, and ought to have evidenced that they did ſo, by welcoming the
accompliſhment of their prophecies in its ſeaſon ; but it is of uſe to us all
for the confirmation of our faith both in the Old Teſtament and in the
New, for the exact harmony that there is between both, ſhews that they
both have the ſame divine original. -
- Quotations are here borrowed from two prophecies—that of Iſaiah,
which was the longeſt, and that of Malachi, which was the lateſ?, (and
there were above three hundred years between them,) both of whom
ſpake to the ſame purport concerning the beginning of the goſpel of Jeſus
Christ, in the miniſtry of John. -
1. Malachi, in whom we had the Old Teſtament farewell, ſpake very
plainly (ch. 3, 1.) concerning John Baptiſt, who was to give the New
Teſtament welcome. Behold, I ſend my meſſenger before thy face, v. 2.
Chriſt himſelf had taken notice of this, and applied it to John, (Matth.
| l. 10.) who was God’s meſſenger, ſent to prepare Chriſt’s way.
2. Iſaiah, the moſt evangelical of all the prophets, begins the evange. -
lical part of his prophecy with this, which points to the beginning of the
goſpel of Chriſ; ; (Iſa. 40. 3.) The voice of him that crieth in the wilder-
néſ, v. 3. Matthew had taken notice of this and applied it to John, ch.
3. 3. But from theſe two put together here, we may obſerve, (1.) That
Chriſt, in his goſpel, comes among us, bringing with him a treaſure of
grace, and a ſceptre of government. (2.) Such is the corruption of the
world, that it is ſomething to do, to make room for him, and to remove
that which gives not only obstruction, but oppoſition, to his progreſs.
º When God ſent his Son into the world, he took care, and when he
ends him into the heart, he takes care, effectual care, to prepare his way
before him ; for the deſigns of his grace ſhall not befrustrated; nor may
any expe&t the comforts of that grace, but ſuch as, by convićtion of fin
and humiliation for it, are prepared for thoſe comforts, and diſpoſed to
receive them. (4.) When the paths that were crooked, are made straight,
(the miſtakes of the judgment rectified, and the crooked ways of the af-
fečtions,) then way is made for Chriſt's comforts. . (5.) It is in a wil-
derneſs, for ſuch this world is, that Christ’s way is prepared, and their’s
that follow him, like that which Iſrael paſſed through to Canaan. (6.)
The meſſengers of convićtion and terror, that come to prepare Chriſt’s
way, are God’s meſſengers, whom he ſends and will own, and muſt be re-
ceived as ſuch. (7.) They that are ſent to prepare the way of the Lord,
in ſuch a vaſt howling wilderneſs, as this is, have need to cry aloud, and
not ſpare, and to lift up their voice like a trumpet.
III. What the beginning of the New Teſtament was. The goſpel
Vol. IV. No. 79. *
began in John Baptiſt; for the law and the prophets were, until John, the
only divine revelation, but then the kingdom of God began to be preached,
Luke 16. 16. Peter begins from the baptiſm of John, A&s 1. 22. The
goſpel did not begin ſo ſoon as the birth of Chriſt, for he took time to
increqſe in wiſdom and ſtature, not ſo laté as his entering upon his public
miniſtry, but half a year before, when John began to preach the ſame
doétrine that Chriſt afterward preached. His baptiſm was the dawning
of the goſpel-day ; for, - -
1. In John’s way of living there was the beginning of a goſpel-ſpirit;
for it beſpoke great jº .# fleſh.” º COIl-
tempt of the world, and nonconformity to it, which may truly be called
the beginning of the goſpel of Chriſt in any ſoul, v. 6. He was clothed
with camels’ hair, not with ſoft raiment; was girt, not with a golden,
but with a leathern, girdle; and, in contempt of dainties and delicate
things, his meat was locusts and wild honey. Note, The more we fit
looſe to the body, and live above the world, the better we are prepared
for Jeſus Chriſt. . - -
2. In John’s preaching and baptizing there was the beginning of the
goſpel-doctrines and ordinances, and the firſt-fruits of them. (1.) He
preached the remiſſion offins, which is the great goſpel-privilege;
ſhewed people their need of it, that they were undone without it, and
that it might be obtained. (2.) He preached repentance, in order to it;
he told people that there muſt be a renovation of their hearts and a re-
formation of their lives, that they muſt forſake their fins and turn to
God, and upon thoſe terms and no other, their fins ſhould be forgiven.
Repentance for the remiſſion offins, was what the apoſtles were commiſ-
fioned to preach to all nations, Luke 24. 47. (3.) He preached Chriſt,
and directed his hearers to expect him ſpeedily to appear, and to expect.
great things from him. The preaching of Chriſt is pure goſpel, and
that was John Baptiſt’s preaching, v. 7, 8. Like a true goſpel-miniſter,
he preaches, [1..] The great pre-eminence Chriſt is advanced to ; ſo
high, ſo great, is Chriſt, that John, though one of the greateſt that was
born of women, thinks himſelf unworthy to be employed in the meaneſt
office about him, even to ſtoop down, and untie his shoes. Thus in-
duſtrious is he to give honour to him, and brings others to do ſo too.
[2.] The great power Chriſt is inveſted with ; He comes after me in
time, but he is mightier than I, mightier than the mighty ones of the
earth, for he is able to baptize with the Holy Ghoſt ; he can give the
Spirit of God, and by him govern the ſpirits of men. [3.] The great.
promiſe Chriſt makes in his goſpel to thoſe who have repented, and have
had their fins forgiven them; They ſhall be baptized with the Holy
Ghoſt, ſhall be purifted by his graces, and refreshed by his comforts.
And, lastly, All thoſe who received his doćtrine, and ſubmitted to his
inſtitution, he baptized with water, as the manner of the Jews was to ad-.
mit proſelytes, in token of their cleanſing themſelves by repentance and
reformation, (which were the duties required,) and of God’s cleanſing
them both by remiſfion and by ſanétification, which were the bleſfings.
promiſed. Now this was afterward to be advanced into a goſpel-ordi-
nance, which John’s uſing it was a preface to. -
3. In the ſucceſs of John’s preaching, and the diſciples he admitted
by baptiſm, there was the beginning of a goſpel-church. He baptized
in the wilderneſs, and declined going into the cities; but there went out
unto him all the land of Judea, and they of Jeruſalem, inhabitants both
of city and country, families of them, and were all baptized of him.
They entered themſelves his diſciples, and bound themſelves to his diſ-
cipline ; in token of which, they confeſſed their ſºns; he admitted them.
his diſciples, in token of which, he baptized them. Here were the ſtamina
of the goſpel-church, the dew of its youth from the womb of the morning,
Pſ. 110. 3. Many of theſe afterward became followers of Chriſt, and.
preachers of his goſpel, and this grain of muſtard-ſeed became a tree.
9. And it came to paſs in thoſe days, that Jeſus came
from Nazareth of Galilee, and was baptized of John in
Jordan. 10. And ſtraightway coming up out of the water,
he ſaw the heavens opened, and the Spirit like a dove de-
ſcending upon him. 11. And there came a voice from
heaven, ſaying, Thou art my beloved Son, in whom I am
well pleaſed. 12. And immediately the Spirit driveth him.
into the wilderneſs. 13. And he was there in the wilder-
neſs forty days tempted of Satan, and was with the wild
beaſts, and the angels miniſtered unto him. s
3 Y
we have here a brief account of €hriſt's baptiſm and temptation,
which were largely related Matth. 3, and 4. - * , , .
I. His baptiſm, which was his firſt public appearance, after he had
long lived obſcurely in Nazareth, O figw much hidden worth is there,
which in this world is either loſt in the duſt of contempt and cannot be
known, or wrapped up in the Vail of humility and will not be known |
But ſooner or later it shall be known, as Chriſt’s was. T
ST. MARK, I.
§
1. See how humbly he owned God, by coming to be baptized of John ;
and thus it became him to fulfil all righteouſneſs. Thus he took upon him
the likeneſs of ſinful fleſh, that, though he was perfeótly pure and un-
fpotted, yet he was washed as if he had been polluted; and thus for our
Jākes he ſanctifted himſelf, that we alſo might be ſanctifted, and be baptized
with him, John 17. 19.
2. See how honourably God owned him, when he ſubmitted to John's]
baptiſm. Thoſe who juſtify God, as they are ſaid to do, who were bap-
tized with the baptiſh of John, he will glorify, Luke 7. 29, 30. *
(1.) He ſaw the heavens opened; thus he was owned to be the Lord
from heaven, and had a glimpſe of the glory and joy that were ſet before
him, and ſecured to him, as the recompenſe of his undertaking. Matthew
faith, The heavens were opened to him. Mark faith, Heſtw.them opened.
Many have the heavens opened to receive them, but they do not fee it ;
Chriſt, had not only a clear forefight of his ſufferings, but of his glory too.
(2.) He ſaw the Spirit like a dove deſcending upon him. . Note, Then
we may ſee heaven opened to us, when we perceive the Spirit dº(tending
and working upon us. God’s good work in us is the ſureſt evidence of
his good will towards us, and his preparations for us. . Juſtin Martyr
ſays, that when Chriſt was baptized, a fire was kindled in Jordan ; and
it is an ancient tradition, that a great light shone round the place; for
the Spirit brings both light and heat.
(3.) He head a voice which was intended for his encouragement to
proceedin his undertaking, and therefore it is here expreſſed as direéted
to him, Thou art my beloved Soñ. God lets him know, [1..] That he
löved him nevér the leſs for that low and mean eſtate to which he had now
humbled himself; “Though thus emptied and made of no reputation,
yet he is my beloved Son ſtill.”
for that glorious and kind undertaking in which he had now engaged him-
Jēlf. God is well pleaſed in him, as Referee of all matters in controverſy ||
between him and man; and ſo well pleaſed in him, as to be well pleaſed
with us in him. -
II. His templation. The good Spirit that deſcended upon him led him
into the wilderneſs, v. 12. Paul mentions it as a proof that he had his
dočtrine from God, and not from man—that, as ſoon as he was called,
he went not to Jerſalem, but went into Arabia, Gal. 1. 17. . Retire-
ment from the world is an opportunity of more free converſe with God,
and therefore muſt ſometimes be choſen, for a while, even by thoſe that
are called to the greateſt buſineſs. Mark obſerves this circumſtance of
his being in the wilderneſs—that he was with the wild beqfts. . It was an in-
ſtance of his Father’s care of him, that he was preſerved from being torn
in pieces by the wild, beaſts, which encouraged him the more that his
Father would provide for him when he was hungry.
tions are earneſts of ſeaſonable ſupplies. It was likewiſe an intimation
to him of the inhumanity of the men of that generation, whom he was to
live among—no better than wild beasts in the wilderneſs, may abundantly
worſe. In that wilderneſs, f *
I...The evil ſpirits were buſy with him ; he was tempted of Satan; not
by any inward injećtions, (the prince of this world had nothing in hin
tö faſten upon,) but by outward ſolicitations. Solitude often gives ad-
vantages to the tempter, therefore two are better than one. Chriſt him-
ſèlf was tempted, not only to teach us, that it is no sin to be tempted, but
to direét us whether to go for ſuccour when we are tempted, even to him
that ſuffered, being tempted ; that he might experimentally ſympathize
with us when we are tempted. -
2. The good ſpirits were buſy about him : the angels ministered to him,
ſupplied him with what he needed, and dutifully attended him. Note,
The miniſtration of the good angels about us, is matter of great comfort
in reference to the malicious defigns of the evil angels againſt us; but
, much more doth it befriend us, to have the indwelling of the Spirit in
our hearts, which they that have, are ſo born of God, that, as far as they
are ſo, the evil one toucheth them not, much leſs ſhall he triumph over
them.
9.
14. Now after that John was put in priſon, Jeſus came
into Galilee, preaching the goſpel of the kingdom of God,
[2.] That he loved him much the more
Special protec-
The Opening of Chriſt's Miniſtry.
15. And ſaying, The time is fülfilled, and the kingdom of
God is at hand : repent ye, and believe the goſpel. 16.
Now as he walked by the ſea of Galilee, he ſaw Simon,
and Andrew his brother, caſting a net into the ſea : (for
they were fiſhers.) 17. And Jeſus ſaid unto them, Come
'ye after me, and I will make you to become fiſhers of men.
i8. And ſtraightway they forſook their nets, and followed
him. 19. And when he had gone a little further thence,
he ſaw James the ſon of Zebedee, and John his brother,
who alſo were in the ſhip mending their nets. 20. And
ſtraightway he called them : and they left their father
! Zebedee in the ſhip with the hired ſervants, and went
after him. 21. And they went into Capernaum, and
ſtraightway on the ſabbath-day he entered into the ſyna-
gogue, and taught. 22. And they were aſtoniſhed at his
doćtrine: for he taught them as one that had authority,
and not as the ſcribes. $
Here is,
A general account of Chriſt’s preaching in Galilee. John, gives an
account of his preaching in Judea, before this, º: 2. and 3.) which
the other evangeliſts had omitted, who chiefly relate what occurred in
Galilee, becauſe that was leaſt known at Jeruſalem. Obſerve, -
I, When Jeſus began to preach in Galilee ; after that John was put in
priſon. When he had finished his teſtimony, then Jeſus began his.
Note, The filencing of Chriſt's miniſters ſhall not be the ſuppreſſing of
Chriſt’s goſpel; if ſome be laid afide, others ſhall be raiſed up, perhaps
mightier than they, to carry on the ſame work. -
2. What he preached; the goſpel of the kingdom of God. Chriſt came
| to ſet up the kingdom of God among men, that they might be brought
into ſubjection to it, and might obtain ſalvation in it 5 and he ſet it
up by the preaching of his goſpel, and a power going along with it.
Obſerve, (1.) The great truths Chriſt preached; The time is fulfilled,
and the kingdom of God is at hand. This refers to the Qld Teſtament,
in which the kingdom of the Meſſiah was promiſed, and the time fixed
for the introducing of it. They were not ſo well verſed in thoſe pro-
phecies, nor did they ſo well obſerve the ſigns of the times, as to under-
ſtand it themſelves, and therefore Ghriſt gives them notice of it; “ The
time prefixed is now at hand; glorious diſcoveries of divine light, life,
and love, are now to be made, a new diſpenſation far more ſpiritual and
heavenly than that which you have hitherto been under, is now to com-
'mence.” Note, God keeps time; when the time is fulfilled, the king- .
dom of God is at hand, for the viſion is for an appointed time, which will
be punétually obſerved, though it tarry paſt our time.
(2.) The great duties inferred from thence. Chriſt gave them to un,
derstand the times, that they might know what Iſrael ought to do ; they
fondly expected the Meſfiah to appear in external pomp and power, not
only to flee the Jewiſh nation from the Roman yoke, but to make it have.
dominion over all its neighbours, and therefore thought, when that king-
dom of God was at hand, they muſt prepare for war, and for vićtory and
preferment, and great things in the world ; but Chriſt tells them, in the
proſpect of that kingdom approaching, they muſt repent, and believe the
goſpel. They had broken the moral law, and could not be ſaved by a
covenant of innocency, for both Jew and Gentile are concluded under
guilt. They muſt therefore take the benefit of a covenant of grace, muſt
fubmit to a remedial law, and this is it—repentance toward God, andJaith
towards our Lord Jeſus Chriſt. They had not made uſe of the pre-
ſcribed preſervatives, and therefore muſt have recourſe to the preſcribed.
reſtoratives. By repentance we muſt lament and forſake our fins, and
by faith we muſt receive the forgiveneſs of them. By repentance we
|muſt give glory to our Creator whom we have offended; by faith we
|muſt give glory to our Redeemer who came to ſave us from our fins,
|Both theſe muſt go together , we muſt not think either that reforming
| our lives will ſave us without truſting in the righteouſneſs and grace of
|Chriſt, or that truſting in Chriſt will ſave us without the reformation of
our hearts and lives. Chriſt hath joined theſe two together, and let no
| man think to put them aſunder. They will mutually aſſiſt, and befriend,
| each other, Repentance will quicken faith, and faith will make re-
pentance evangelical ; and the fincerity of both together muſt be evi-
denced by a diligent conſcientious obedience to all God’s command-
... . . . . . . . . . . a ST, MARK, I. The Expulſion of evil Spirits.
ments. Thus the preaching of the goſpel began, and thus it continues; 23. And there was in their fynagogue a man with ari
ſtill the º is, Repeat, and believe, and live a life ºf repentance and a |unclean ſpirit, and he cried out, 24. Saying, Let us alone;
łife of faith. - f
II. Chriſt, appearing as a Teacher, here is next his calling of diſciples, what have we to do with º, * º of Nº. º
v. 16.20. Obſerve, 1. Chriſt will have followers. If he ſet up a | Art thou come to deſtroy us? I know thee who Inou
fehool, he will have ſcholars, if he ſet up his ſtandard, he will have fol. art, the holy One of God, 25. And Jeſus rebuked him,
diers ; if he preach, he will have hearers. He has taken an effectual #ſaying, Hold thy peace, and come out of him. 26. And
courſe to ſecure this; for º that the Father las. given him, shall, with- | when the unclean ſpirit had torn him, and cried with a
out fail, come to him. 2. The inſtruments Chriſt choſe to employ in | loud voice, he f hir 27. And they were all
ſetting up his kingdom, were the weak and foolish things of the world; loud VQ1% h9 °ºº Out Of ill.III. 127. An ey
not called from the great ſanhedrim, or the ſchools of the rabbins, but | amazed, inſomuch that they queſtioned among themſelves,
picked up from among the tarpaulins by the ſea-ſide, that the excellency | ſaying, What thing is this 2 What new doćtrine is this?
gf the power might appear to be wholly of God, and not at all of them. || För with authority commandeth he even the unclean ſpirits,
3. Though Chriſt needs not the help of man, yet he is pleaſed to make - • . , tº . * -º . .1 ° . . . . . Tº . . . . . . 1 &
uſe of it in ſetting up his kingdom, that he might deal with us not in a and they do obey him. 28. And immediately his fame
fºrmidable but is a familia, º, and that in hikingdom the nois and ſpread abroad throughout all the region round about Ga-
governors may be of ourſelves, Jer, 30, 21. 4. Chriſt puts honour upon |lilee. • *
thoſe who, though mean in the world, are diligent in their biſineſs, and -
Čoving to one another ; ſo thoſe were, whom Chriſt called. He found As ſoon as Chriſt began to preach, he began to work miracles for
them employed, and employed together. Industry and unity are good || the confirmation of his doćtrine; and they were ſuch as intimated the
and pleaſant, and there the Lord Jeſus commands the bleſfing, even this deſign and tendency of his doćtrine, which were to conquer Satan, and
bleſfing, Follow me. 5. The buſineſs of miniſters is to fish for ſouls, and || cure ſick ſouls. -
win them to Christ. The children of men, in their natural condition, are In theſe verſes, we have,
loſt, wander endleſsly in the great ocean of this world, and are carried I. Chriſt’s casting the Devil out of a man that was poſſeſſed, in the
down the ſtream of its courſe and way ; they are unprofitable. Like ſynagogue at Capernaum. This paſſage was not related in Matthew,
leviathan in the waters, they play therein ; and often, like the fiſhes of || but is afterward in Luke 4, 33. There was in theJºynagogue a man with
the ſea, they devour one another. Miniſters, in preaching the goſpel, || an unclean ſpirit, y wºuazi &nz0&pro–in an uncleanſpirit; for the ſpirit
cast the net into the waters, Matth, 13.47. Some are incloſed and || had the man in his poſſeſſion, and led him captive at his will. So the
brought to ſhore, but far the greater number eſcape. Fishermen take || whole world is ſaid to lie v rá; movipº-in the wicked one. . And ſome
great pains, and expoſe themſelves to great perils, ſo do ministers ; and || have thought it more proper to ſay, The body is in the ſoul, becauſe it is
they have need of wiſdom. If many a draught brings home nothing, |governed by it, than the ſoul in the body. He was in the unclean ſpirit,
yet they muſt go on. 6. Thoſe whom Chriſt calls, muſt leave all, to || as a man is ſaid to be in a fever, or in a frenzy, quite overcome by it.
follow him; and by his grace he inclines them to do ſo. Not that we || Obſerve, The Devil is here called an unclean ſpirit, becauſe he has loſt
must needs go out of the world immediately, but we muſt fit looſe to the all the purity of his nature, becauſe he ačts iſ direét oppoſition to the
world, and forſake every thing that is inconfiſtent with our duty to holy Spirit of God, and becauſe with his ſuggeſtions he pollutes the
Chriſt, and that cannot be kept without prejudice to our ſouls. Mark ſpirits of men. This man was in the ſynagogue; he did not come either
takes notice of James and John, that they left not only their father, to be taught or to be healed, but, as ſome think, to confront Chriſt and
(which we had in Matthew,) but the hired ſervants, whom perhaps they || oppoſe him, and hinder people from believing on him. Now here we
loved as their own brethren, being their fellow-labourers and pleaſant || have, - *
comrades; not only relations, but companions, muſt be left for Chriſt, 1. The rage which the unclean ſpirit expreſſed at Chriſt ; He cried
and old acquaintance. Perhaps it is an intimation of their care for their || out, as one in an agony, at the preſence of Chriſt, and afraid of bein
father; they did not leave him without affiſtance, they left the hired ſer- diſlodged ; thus the devils believe and tremble, have a horror of Chriſts
wants with him. Grotius thinks it is mentioned as an evidence that their || but no hope in him, nor reverence for him. We are told what he ſaid,.
calling was gainful to them, for it was worth while to keep ſervants in ||v. 24. where he doth not go about to capitulate with him, or make terhis,
pay, to help them in it, and their hands would be much miſſèd, and yet (ſo far was he from being in league or compačt with him,) but ſpeaks
they left it. w as one that knew his doom. (1.) He calls him Jeſus of Nazareth; for
III. Here is a particular account of his preaching in Capernaum, one aught that appears, he was the firſt that called him ſo, and he did it with
of the cities of Galilee ; for though John Baptiſt choſe to preach in a || deſign to poſſeſs the minds of the people with low thoughts of him, be-
wilderneſs, and did well, and did good, yet it doth not therefore follow, cauſe no good thing was expected out of Nazareth ; and with prejudices
that Jeſus muſt do ſo too; the inclinations and opportunities of miniſters againſt him as a Deceiver, becauſe every body knew the Meſfiah muſt be
may very much differ, and yet both be in the way of their duty, and both of Bethlehem. (2.) Yet a confeſſion is extorted from him—that he is
uſeful. Obſerve, 1. When Chriſt came into Capernaum, he straightway || the holy One of God, as was from the damſel that had the ſpirit of divi-
applied himſelf to his work there, and took the first opportunity of || nation concerning the apoſtles—that they were the ſervants of the ºngſ;
preaching the goſpel. Thoſe will think themſelves concerned not to high God, Aćts ió. 16, 17. Thoſe who have only a motion of Chriſt—
lºſe time, who confider what a deal of work they have to do, and what a || that he is the holy One of God, and have no faith in him, or love to him,
little time to do it in. 2. Chriſt religiouſly obſerved the ſabbath-day, go no farther than the Devil doth. (3.) He in effect acknowledgeth
though not by tying himſelf up to the tradition of the elders, in all the that Chriſt was too hard for him, and that he could not ſtand before the
niceties of the ſabbath-rest, yet (which was far better) by applying him- power of Chriſt; “ Let us alone ; for if thou take us to taſk, we are
ſelf to, and abounding in, the ſabbath-work, in order to which the ſab- undone, thou canſt destroy us.” This is the miſery of thoſe wicked
bath-reſt was inſtituted. 3. Sabbaths are to be ſam&tified in religious aſ ſpirits, that they perfiſt in their rebellion, and yet know it will end in
Jemblies, if we have opportunity; it is a holy day, and muſt be honoured their deſtruction. (4.) He defires to have nothing to do with Jeſus
with a holy convocation ; this was the good old way, Aétº 13. 27.-15. || Chriſt; for he deſpairs of being ſaved by him, and dreads being destroyed
21. On the ſabbath-day, rois gaçCzzº—on the ſabbath-days ; every ſab- || by him. “ What have we to do with thee 2 If thou wilt let us alone, we
bath-day, as duly as it returned, he wont into the ſynagogue. 4. In re- || will let thee alone.” See whoſe language they ſpeak, that ſay to the
digious aſſemblies on ſabbath-days, the goſpel is to be preached, and thoſe Almighty, Depart from us. This, being an unclean ſpirit, therefore hated
to be tuught, who are willing to learn the truth as it is in Jeſús. 5. | and dreaded Čhriſt, becauſe he knew him to be a holy One ; for the car-
Chriſt was a non-ſuch Preacher ; he did not preach as the Scribes, who || nal mind is enmity against God, eſpecially againſt his holineſs.
expounded the law of Moſes by rote, as a ſchool-boy ſays his leſſon, but 2. The vićtory which Jeſus Chriſt obtained ever the unclean ſpirit ;
were neither acquainted with it, (Paul himſelf, when a Phariſee, was ig- || “ for this purpoſe was the Son of God manifeſted, that he might deſtroy
norant of the law,) nor affected with it; it came not from the heart, and || the works of the Devil,” and ſo he makes it to appear ; mor will he be
therefore came not with authority. But Chriſt taught as one that had || turned back from proſecuting this war, either by his flatteries or by his
authority, as one that knew the mind of God, and was commiſſioned to || menaces. It is in vain for Satan to beg and pray, Let us alone ; his
declare it. 6. There is much in the doćtrine of Chriſt, that is astonish- || power muſt be broken, and the poor man muſt be relieved ; and there-
ing ; the more we hear it, the more cauſe we ſhall ſee to admire it. | fore, (1.), Jeſus commands. As he taught, ſo he healed, with authority.
|
*
W



-" zº
Jeſus rebuked him; he chid him and threatened him, impoſed filence upon
him; Hold thy peace; pudºri-be muzzled. Chriſt has a muzzle for
that unclean ſpirit when he fawns as well as when he barks; ſuch ac-
knowledgments of him as this was, Chriſt diſdains, ſo far is he from ac-
wepting them. Some confeſs Chriſt to be the holy one of God, that un-
der the cloak of that profeſſion they may carry on malicious miſchievous
deſigns; but their confeſſion is doubly an abomination to the Lord Jeſus,
as it fues in his name for a licenſe to fin, and ſhall therefore be put to
filence and ſhame. But this is not all, he muſt not only hold his peace,
but he muſt come out of the man ; this was it he dreaded—his being re-
Ítrained from doing further miſchief. But, (2.) The unclean ſpirit
yields, for there is no remedy; (v. 26.) He tore him, put him into a
strong convulſion ; that one could have thought he had been pulled in
pieces; when he would not touch Chriſt, in fury at him he grievouſly
diſturbed this poor creature. Thus, when Chriſt by his grace delivers
poor ſouls out of the hands of Satan, it is not without a grievous toſs
and tumult in the ſoul; for that ſpiteful enemy will diſjuiet thoſe whom
he cannot destroy. He cried with a loud voice, to frighten the ſpecta-
tors, and make himſelf ſeem terrible, as if he would have it thought that
though he was conquered, he was but juſt conquered, and that he hoped
to rally again, and recover his ground. -
II. The impreſſions which this miracle made upon the minds of the
people, v. 27, 28. ... " * ,
1. It aſtoniſhed them that ſaw it ; They were all amazed. It was
evident; beyond contradićtion, that the man was poſſeſſed—witneſs the
tearing of him, and the loud voice with which the ſpirit cried ; it was
evident that he was forced out by the authority of Chriſt ; this was ſur-
priſing to them, and put them upon confidering with themſelves, and in-
quiring of one another, “What is this new doctrine P For it muſt cer-
tainly be of God, which is thus confirmed. He hath certainly an au-
thority to command us, who hath ability to command even the unclean
The
Jewiſh exorciſts pretended by charm or invocation to drive away evil
.ſpirits, and they cannot reſiſt him, but are forced to obey him.”
#pirits; but this was quite another thing, with authority, he commands
them. Surely it is our intereſt to make him our Friend, who has the
control of infernal ſpirits.
, , 2. It raiſed his reputation among all that heard it ; “Immediately
his fame ſpread abroad into the whole adjacent region of Galilee,” which
was a third part of the land of Canaan. The ſtory was preſently got
into every one’s mouth, and people wrote it to their friends all the coun-
try over, together with the remark made upon it, What new doctrine is
this P. So that it was univerſally concluded, that he was a Teacher come
...trom God, ard under that charaćter he ſhone more bright than if he had
appeared in the external pomp and power which the Jews expected
their Meſſiah appear in ; and thus he prepared his own way, now that
John, who was his harbinger, was clapped up ; and the fame of this
miracle ſpread the further, becauſe as yet the Phariſees, who envied his
fame, and laboured to eclipſe it, had not advanced their blaſphemous
Aftion—that he cast out devils by compačt with the prince of the
devils. *
29. And forthwith, when they were come out of the
ſynagogue, they entered into the houſe of Simon and An-
drew, with James and John. 30. But Simon’s wife’s mo-
ther lay ſick of a fever, and anon they tell him of her,
31. And he came, and took her by the hand, and lift her
up ; and immediately the fever left her, and ſhe mini-
ſtered unto them. 32. And at even, when the ſun did
fet, they brought unto him all that were diſeaſed, and
them that were poſſeſſed with devils. 33. And all the
city was gathered togethered at the door, 34. And he
healed many that were ſick of divers diſeaſes, and caſt
out many devils, and ſuffered not the devils to ſpeak, be-
2 cauſe they knew him. 35. And in the morning, riſing
up a great while before day, he went out, and departed
into a ſolitary place, and there prayed. 36. And Simon,
and they that were with him, followed after him. 37.
And when they had found him, they ſaid unto him, All
men ſeek for thee. 38, And he ſaid unto them, Let us go
into the next towns, that I may preach there alſo: for
ST. MARK, I.
|
door, as beggars for a dole.
Jynagogue; wherever he is, there let his ſervants, his patients, be.
The Healing of the Sick.
therefore came I forth. 39. And he preached in their
ſynagogues throughout all Galilee, and caſt out devils.
In theſe verſes, we have, W
I. A particular account of one miracle that Chriſt wrought, in the
cure of Peter’s wife's mother, who was ill of a fever. This paſſage we
had before, in Matthew. Obſerve, . - . .
1. When Chriſt had done that which ſpread his fame throughout all
parts, he did not then fit ſtill, as ſome think that they may lie in bed
when their name is up. No, he continued to do good, for that was it he
aimed at, and not his own honour. Nay, thoſe who are in reputation,
had need be buſy and careful to keep it up. -
2. When he came out of the ſynagogue, where he had taught and healed
with a divine authority, yet he converſed familiarly with the poor fiſher-
men that attended him, and did not think it below him. Let the ſame
mind, the ſame lowly mind, be in us, that was in him. -
3. He went into Peter's houſe, probably invited thither to ſuch enter-
tainment as a poor fiſherman could give him, and he accepted of it. The
apoſtles left all for Chriſt; ſo far as that what they had ſhould not hin-
der them from him, yet not ſo, but that they might uſe it for him.
He cured his mother-in-law, who was fick. Wherever Chriſt comes,
he comes to do good, and will be ſure to pay richly for his entertainment.
Obſerve, How complete the cure was ; when the fever left her, it did not
as uſually, leave her weak, but the ſame hand that healed her, strengthened
her, ſo that ſhe was able to minister to them ; the cure is in order to that.
to fit for action, that we may minister to Chriſt, and to thoſe that are
his for his ſake. - - - - ‘.
II. A general account of many cures he wrought—diſeaſes healed,
devils expelled. It was at the even of the ſabbalh, when the ſun did ſet,
or was ſet ; perhaps many ſcrupled bringing their fick to him, till the
ſabbath was over, but their weakneſs therein was no prejudice to them
in applying to Chriſt. Though he proved it lawful to heal, on the ſab-
bath-days, yet, if any ſtumbled at it, they were welcome at another time.
Now obſerve,
1. How numerous the patients were ; All the city was gathered at the
- That one cure in the ſynagogue occaſioned
this crowding after him. Others ſpeeding well with Chriſt ſhould quicken
us in our inquiries after him. Now the Sun of righteouſneſs riſeth with
healing under his wings ; to him ſhall the gathering of the people be. Ob-
ſerve, How Chriſt was flocked after in a private houſe, as well as in the
And
in the evening of the ſabbath, when the public worſhip is over, we muſt
continue our attendance upon Jeſus Chriſt ; he healed, as Paul preached,
publicly, and from houſe to houſe. - -
2. How powerful the Phyſician was ; he healed all that were brought
to him, though ever ſo many. Nor was it ſome one particular diſeaſe,
that Chriſt ſet up for the cure of, but he healed thoſe that were ſick of
divers diſeaſes, for his word was a panpharmacon—a ſalve for every ſore.
And that miracle particularly which he wrought in the ſynagogue, he
repeated in the houſe at night ; for he cast out many devils, and ſºffred not
the devils to ſpeak, for he made them know who he was, and that filenced
them. Or, He ſuffered them not to ſay that they knew him ; (ſô it may
be read;) he would not permit any more of them to ſay, as they did,
(v. 24.) I know thee, who thou art. ... " -
III. His retirement to his private devotion ; (v. 35.) He prayed,
prayed alone ; to ſet us an example of ſecret prayer. Though as God
he was prayed to, as man he prayed. Though he was glorifying God,
and doing good, in his public work, yet he found time to be alone with
his Father; and thus it became him to fulfil all righteouſneſs. Now obſerve,
1. The time when Chriſt prayed. (1.) It was in the morning, the
morning after the ſabbath-day. Note, When a ſabbath-day is over and .
paſt, we muſt not think that we may intermit our devotion till the next
ſabbath ; no, though we go not to the ſynagogue, we muſt go to the
throne of grace, every day in the week; and the morning after the ſab-
bath particularly, that we may preſerve the good impreſſions of the day.
This morning was the morning of the first day of the week, which after-
ward he ſanétified, and made remarkable, by another ſort of riſing early.
(2.) It was early, a great while before day. When others were aſleep
in their beds, he was praying, as a genuine Son of David, who ſeeks God
early, and directs his prayer in the morning ; nay, and at midnight wiſ/riſé
to give thanks. It has been ſaid, The morning is a friend to the Muſes—-
Aurora Miſſis amica ; and it it is no leſs ſo to the Graces. When our
ſpirits are moſt freſh and lively, then we ſhould take time for devous
exerciſes. He that is the first and best, ought to have the first and best.
ST, MARK, I, II.
The Healing of a Leper.
2. The place where he prayed ; He departed into a ſºlitary place,
either out of town, or ſome remote garden or out-building. Though he
was in no danger of diſtraćtion, or of temptation to vain-glory, yet he
retired, to ſet us an example to his own rule, When thou prayest, enter
into thy cloſet. Secret prayer muſt be made ſecretly. Thoſe that have
the moſt buſineſs in public, and of the beſt kind, muſt ſometimes be alone
with God; muſt retire into ſolitude, there to converſe with God, and
keep up communion with him. * | -
IV. His return to his public work. The diſciples thought they were
up early, but found their Maſter was up before them, and they inquired
which way he went, followed him to his ſolitary place, and there found him
at prayer, v. 36, 37. They told him that he was much wanted, that
there were a great many patients waiting for him ; All men ſeek for thee.
They were proud that their Maſter was become ſo popular already, and
would have him appear in public, yet more in that place, becauſe it was
their own city; and we are apt to be partial to the places we know and
are intereſted in. “No,” ſaith Chriſt, “ Capernaum muſt not have the
monoply of the Meſſiah’s preaching and miracles. Let us go into the
next towns, the villages that lie about here, that I may preach there alſº,
and work miracles there, for therefore came I forth, not to be conſtantly
reſident in one place, but to go about doing good.” Even the inhabitants
of the villages in Iſrael ſhall rehearſe the righteous acts of the Lord, Judg.
5. 11. Obſerve, Chriſt had ſtill an eye to the end wherefore he came
Jorth, and cloſely purſued that ; nor will he be drawn by importunity, or
the perſuaſions of his friends, to decline from that ; for (v. 39.) he
preached in their ſynagogues throughout all Galilee, and, to illuſtrate and
confirm his doćtrine, he cast out devils. Note, Chriſt’s doćtrine is Satan’s
deſtruction.
40. And there came a leper to him, beſeeching him,
and kneeling down to him, and ſaying unto him, If thou
wilt, thou Canſt make me clean. 41. And Jeſus, moved
with compaſſion, put forth his hand, and touched him,
and ſaith unto him, I will, be thou clean. 42. And as
ſoon as he had ſpoken, immediately the leproſy departed
from him, and he was cleanſed. 43. And he ſtraitly char-
ged him, and forthwith ſent him away; 44. And faith
unto him, See thou ſay nothing to any man : but go thy
way, ſhew thyſelf to the prieſts, and offer for thy cleanſing
thoſe things which Moſes commanded for a teſtimony
unto them.
much, and to blaze abroad the matter, inſomuch that Jeſus
could no more openly enter into the city, but was without
in deſert places: and they came to him from every quarter,
We have here the ſtory of Chriſt's cleansing of a leper, which we had
before, Matth. 8. 2. It teaches us, -
1. How to apply ourſelves to Christ ; come as this leper did, (1.)
With great humility; this leper came beſeeching him, and kneeling down
to him ; (v. 40.) whether giving divine honour to him as God, or rather
a leſs degree of reſpect as a great Prophet, it teaches us that thoſe who
would receive grace and mercy from Chriſt, muſt aſcribe honour and
glory to Chriſt, and approach to him with humility and reverence. (2.)
With a firm belief of his power; Thou canst make me clean. Though
Chriſt’s outward appearance was but mean, yet he had this faith in his
power, which implies his belief that he was ſent of God. He believes it
with application, not only in general, Thou canst do every thing, (as John
11. 22.) but, Thou canst make ne clean. Note, What we believe of the
power of Chriſt we muſt bring home to our particular caſe ; Thou canst
do this for me.
thou wilt. Not as if he had any doubt of Chriſt’s readineſs in general to
help the diſtreſſed, but, with the modeſty that became a poor petitioner,
he refers his own particular caſe to him.
2. What to expect from Christ ; that according to our faith it ſhall be
to us. His addreſs is not in the form of prayer, yet Chriſt anſwered it
as a requeſt. Note; Affectionate profeſſions of faith in Chriſt, and refig-
nations to him, are the moſt prevailing petitions for mercy from him, and
ſhall ſpeed accordingly. (1.) Chriſt was moved with compaſſion. This
is added here, in Mark, to ſhew that Chriſt’s power is employed by his
pity for the relief of poor ſouls; that his reaſons are fetched from within
himſelf, and we have nothing in us to recommendºus to his favour, but
Vol. IV. No. 79.
A
45. But he went out, and began to publiſh it
(3.) With ſubmiſſion to the will of Chriſt; Lord, if
our miſèry ſhakes us the objećts of his mercy. And what he'éoéth for
us he doeth with all poſſible tenderneſs. (2.) He put forth his hand, and
touched him. He everted his power, and direéted it to this creature. In
healing ſouls, Chriſt toucheth them, 1 Sam. 20. 26. Then the queen
toucheth for the evil, ſhe faith, I touch, God halls; but Chriſt toãeth
and healeth too. (3.) He ſaid, I will, be thoſe clean. Chriſt’s power was
put forth in and by a word, to fignify in what way Chriſt would ordināo
rily work ſpiritual cures ; He ſends his word and heals, Pſ, 307, 20-
John 17. 17-15. 3. The poor leper put an iſ upon the will of Chriſt;
If thou wilt; but that doubt is ſoon put out of doubt, I will. Chriſt moſt
readily wills favours to thoſe that moſt readily refer themſelves to his wilſº
He was confident of Chriſt’s power; Thou canst make me eledh'; and
Chriſt will flew how much his power is drawn out into ač, by the faith:
of his people, and therefore ſpeaks the word as one having authority, Be
thou clean. And power accompanied this word, and the cure was pers
fe&t in an inſtance; Immediately his leproſy vaniſhed, and there remained:
no more ſign of it, v. 42. - *
3. What to do when we have received mercy from Christ. We muſt
with his favours receive his commands. When Chriſt had cured him, he
strictly charged him ; the word here is very ſignificant, #43842ngégs, G-
graviter interminatus—prohibiting with threats. I am apt to think that
|this refers not to the dire&tions he gave him to conceal it, (v. 44.) for
| thoſe are mentioned by themſelves; but that this was ſuch a charge as
he gave to the impotent man whom he cured, John 5. 14. Go, ſºn rio
| more, lest a worſe thing come to thee; for the leproſy was ordinarily the
ipuniſhment of ſome particular ſinners, as in Miriam’s, Gehazi's, and Uz-
ziah’s, caſe; now, when Chriſt healed him, he warned him, he threatened
him with the fatal conſequence of it if he ſhould return to sin again. He alſo
appointed him, (1.) To shew himſelf to the priest, that the prieſt by his
own judgment of this leper might be a witneſs for Chriſt, that he was
the Meſfiah, Matth. 11. 5. (2.) Till he had done that, not to ſay any
thing of it to any man ; this is an inſtance of the humility of Chriſt and
his felf-denial, that he did not ſeek his own honour, did not strive or cry,
Iſa. 42. 2. And it is an example to us not to ſeek our own glory, Prov.
25. 27. He muſt not proclaim it, becauſe that would much increaſe the
crowd that followed Chriſt, which he thought was too great already. ;
not as if he were unwilling to do good to all, to as many as came ; but
he would do it with as little noiſè as might be, would have no offence given
to the government, no diſturbance of the public peace, not anything done
that looked like oftentation, or an affection of popular applauſe. What
to think of the leper’s publishing it, and blazing it abroad, I know not;
the concealment of the good charaćters and good works of good men:
better become them than their friends; nor are we always bound by the
modeſt commands of humble men. The leper ought to have obſerved
his orders; yet, no doubt, it was with a good deſign that he proclaimed
the cure, and it had no other ill effect than that it increaſed the multi-
tudes which followed Chriſt, to that degree, that he could no more openly
enter into the city; not upon the account of perſecution, (there was no
| danger of that yet,) but becauſe the crowd was ſo great, that the ſtreets
would not hold them, which obliged him to go into deſert places, to a
mountain, (ch. 3. 13.) to the ſeaftale, ch. 4, 1. This ſhews how .
dient it was for us, that Chriſt ſhould go away, and ſend the Coinfor er,
for his bodily preſence could be but in one place at a time; and thoſe
that came to him from every quarter, could not get near him ; but by his
ſpiritual preſence he is with his people wherever they are, and comes to
them to every quarter. /
CHAP. II.
| In this chapter, we have, I. Christ's healing of a man that was ſick of a
palſy, v. 1...12. II. His calling of Matthew from the receipt of custom,
and his eating, upon that occasion, with publicans and sinners, and juſ:
tifying himſelf in ſo doing; v. 13.17. III. His justifying his diſciples
in not fasting ſo much as thoſe of the Phariſees did, v. 18.3.21. IV.
His justifying of them in plucking the ears of corn on the ſabbath-day,
v. 23.28. All which paſſages we had before, Matth. 9. and 12.
1. ANPºgº he entered into Capernaum, after ſome
TA days, and it was noiſed that he was in the houſe.
2. And ſtraightway many were gathered together, inſo-
much that there was no room to receive them, no not ſo
much as about the door : and he preached the word unto
them. 3. And they come unto him, bringing one ſick of
3 Z
*
the palſy, which was borne of four. 4. And when they
could not come nigh 'unto him for the preſs, they un-
covered the roof where he was ; and when they had broken
it up, they let down the bed wherein the fick of the palſy.
lay,..., 5. When Jeſus ſaw their faith, he ſaid unto the ſick.
of the palſy, Son, thy fins are forgiven thee. , 6. But there
were tertain of the ſcribes fitting there, and reaſoning in
their hearts, 7. Why doth this man thus ſpeak blaſphe-
mies? Who can forgive fins but God only ; 8. And im- |
mediately, when Jeſus perceived in his ſpirit that they ſo
reaſoned within themſelves, he ſaid unto them, Why reaſon
ye theſe things in your hearts? 9. Whether is it easier to
ſay to the ſick of the palſy, Thy fins are forgiven thee; or
to ſay, Ariſe, and take up thy bed and walk? 10. But
that ye may know that the Son of man hath power on
earth to forgive fins, (he ſaith to the ſick of the palſy.)
11. I ſay unto thee, Ariſe, and take up thy bed, and go
thy way into thine houſe. 12. And immediately he aroſe,
took up the bed, and went forth before them all, inſomuch
that they were all amazed, and glorified God, ſaying, We
never ſaw it on this faſhion. -
Chriſt, having been for ſome time preaching about in the country,
here returns to Capernaum his head-quarters, and makes his appearance
there, in hopes that by this time the talk and crowd would be ſomewhat
àbated. Now obſerve,
I. The great reſort there was to him. Though he was in the houſe,
either Peter’s houſe, or ſome lodgings of his owi which he had taken,
yet people came to him as ſoon as it was noiſed that he was in town ;
they did not ſtay till he appeared in the ſynagogue, which they might be
fure he would do on the ſabbath-day, but straightway many were gathered
together to him. Where the king is, there is the court; where Shiloh
is, there shall the gathering of the people be. In improving opportunities
for our ſouls, we muſt take care not to loſt time. One invited another,
(Come, let us go ſee Jeſus,) ſo that his houſe could not contain his viſi-
tants. There was no room to receive them, they were ſo numerous, no not
Jo much as about the door. A bleſſed fight, to ſee people thus flying like
a cloud to Chriſt’s houſe, though it was but a poor one, and as the doves
to their windows 1 -
II. The good entertainment Chriſt gave them, the beſt his houſe
would afford, and better than any other could; he preached the word |
unto them, v. 2. Many of them perhaps came only for cures, and many
perhaps only for curioſity, to get a fight of him ; but when he had them
together he preached to them. Though the ſynagogue-door was open to
him at proper times, he thought it not at all amiſs to preach in a houſe,
on a week day ; though ſome might reckon it both an improper place
. an improper time. Bleſſed are ye that ſºw beside all waters, Iſa.
32. 20. *
III. The preſenting of a poor cripple to him, to be helped by him.
The patient was one sick of the palffy, it ſhould ſeem not as that, Matth.
8, 6. grievouſly tormented, but perfeótly diſabled, ſo that he was borne of
Jour, was carried upon a bed, as if he had been upon a bier, by four per-
ſons. . It was his miſery, that be needed to be ſo carried, and beſpeaks
the calamitous ſtate of human Hife; it was their charity, who did ſo carry
him, and beſpeaks the compaſſion that it is juſtly expected ſhould be in
the children of men toward their fellow-creatures in diſtreſs, becauſe we
know not how ſoon the diſtreſs may be our own. Theſe kind relations or
neighbours thought; if they could but carry this poor man once to Chriſt,
they ſhould not need to carry him any more; and therefore made hard
£hift to get him to him ; and when they could not otherwiſe get to him,
they uncovered the roof where he was, v. 4. I ſee no neceſſity to conclude
that Chriſt was preaching in an upper room, though in ſuch the Jews
that had ſtately houſes, had their oratories; for them to what purpoſe
fhould the crowd ſtand before the door, as wiſdom's clients uſed to do :
Prov. 8. 34. But I rather conjećture that the houſe he was in, was ſo
little and mean, (agreeable to his preſent ſtate,) that it had no upper
zoom, but the ground-floor was open to the roof ; and theſe petitioners
for the poor paralytic, reſolving not to be diſappointed, when they could
not get through the crowd at the door, got their friend by ſomé means
• . . . . & ST, MARK, II.
| God deals with you as with ſons,
| ſickneſſes.
| way to remove. the effect, is, to take away the cauſe.
The Healing of a Paralytic.
or other to the roof of the houſe, took off ſome of the tiles, and ſo let
him down upon his bed with cords into the houſe where Chriſt was
preaching. This beſpoke both their faith and their ſervency in this ad-
dreſs to Chriſt. Hereby it appeared that they were in earneſt, and would
not go away, nor let Christ go without a blessing, Gen. 32. 26.
IV. The kind word Chriſt ſaid to this poor patient; He ſaw their
faith ; perhaps not ſo much his, for his diſtemper hindered him from the
exerciſe of faith, but their’s that brought him. In curing the centurion’s
ſervant, Chriſt took notice of it as an inſtance of his faith, that he did not
bring him to Chriſt, but believed he could cure him at a diſtance ; here
he commended their faith, becauſe they did bring their friend through ſo
much difficulty. Note, True faith and ſtrong faith may work variouſly,
conquering ſometimes the objećtions of reaſon, ſometimes thoſe of ſenſe ;
but it ſhall be accepted and approved by Jeſus Chriſt, however. Chriſt
ſaid, Son, thy sins be forgiven thee... The compellation is very tender—
Son; intimating a fatherly care of him and concern for him. Chriſt
owns true believers as his ſons: a ſon, and yet fick of the palſy. Herein
The cordial is very rich ; Thy sins are
forgiven thee. Note, 1. Sin is the procuring cauſe of all our pains and
The word of Chriſt was to take his thoughts off from the
diſeaſe, which was the effect, and to lead them to the fin, the cauſe, that
he might be more concerned about that, to get that pardoned. 2. God
doth then graciouſly take away the ſting and malignity of fickneſs, when
he forgives fin ; recovery from fickneſs is then a mercy indeed, when way,
is made for it by the pardon of fin. See Iſa. 38. 17. Pſ. 103. 3. The
Pardon of fin
ſtrikes at the root of all diſeaſes, and either cures.them, or alters their
property. - . . .
V. The cavil of the Scribes at that which Chriſt ſaid, and a demon-
ſtration of the unreaſonableneſs of their cavil. They were expoſitors of
the law, and their doćtrine was true—that it is blaſphemy for any crea-
ture to undertake the pardon of ſin, and that it is God’s prerogative,
Iſa. 43. 25. But, as is uſual with ſuch teachers, their application was
Jalſe, and was the effect of their ignorance and enmity to Chriſt. It is
true, None can forgive sins but God, only ; but it is falſe, that therefore
Chriſt cannot, who had abundantly proved himſelf to have a divine power.
But Chriſt perceived in his ſpirit that they ſo reaſoned within themſelves :
this proves him to be God, and therefore confirmed what was to be proved,
that he had authority to Jorgive sins ; for he ſearched the heart, and
knew what was in man, Rev. 2. 23. God’s royalties are inſeparable,
and he that could know thoughts, could forgive sins. This magnifies the
grace of Chriſt, in pardoning sin, that he knew men’s thoughts, and .
therefore knows more than any other can know, both of the ſinfulneſs
of their fins and the particulars of them, and yet is ready to pardon.
Now he proves his power to fºrgive sin, by demonſtrating his power to
cure the man sick of the palſy, v. 9...11. He would not have pretended
to do the one, if he could not have done the other; that ye may know that
the Son of man, the Meſfiah, has power on earth to ſorgive sin, that I have
that power, Thow that art fick of the palſy, ariſe, take up thy bed. Now,
| 1. This was a ſuitable argument in itſelf. He could not have cured the
diſeaſe, which was the effect, if he could not have taken away the fin,
which was the cauſe. And befides, his curing diſeaſes was a figure of
his pardoning of fin, for fin is the diſeaſe of the ſoul; when it is pardoned
it is healed. He that could by a word accompliſh the fign, could doubt-
leſs perform the thing ſignified. 2. It was ſuited to them. Theſe car.
nal Scribes would be more affected with ſuch a ſenſible effect of a pardon
as the cure of the diſeaſe, and be ſooner convinced by it, than by any
other more ſpiritual conſequences; therefore it was proper enough to
appeal, whether it is eaſier to ſay, Thy sins are forgiven thee, or to ſay
Ariſt, and walk 2 The removing of the puniſhment as ſuch, was the re-
mitting of the fin ; he that could go ſo far in the cure, no doubt could
perfeót it. See Iſa. 33.24. -
VI. The cure of the fick man, and the impreſſions it made upon the
people, v. 12. He not only aroſe out of his bed, perfeótly well, but, to
ſhew that he had perfeót ſtrength reſtored to him, he took up his bed, be-
cauſe it lay in the way, and went forth before them all ; and they were all
amazed, as well they might, and gloriſted God, and indeed they ought ;
ſaying, “We neverſaw it on this fashion ; never were ſuch wonders as
theſe done before in our time.” Note, Chriſt’s works were without pre-
cedent. When we ſee what he doeth in healing ſouls, we muſt own that
we never ſaw the like.
13. And he went forth again by the ſea-ſide, and all
|the multitude reſorted unto him, and he taught them.
, /
& W , - - ST. MARK, II.
Chriſt among Publicans and Sinners.
14. And as he paſſed by, he ſaw Levi the ſon of Alpheus |
fitting at the receipt of cuſtom, and ſaid unto him, Follow
me. And he aroſe and followed him. 15. And it came
to paſs, that as Jeſus ſat at meat in his houſe, many publi-
cans and finners ſat alſo together with Jeſus and his diſci-
ples: for there were many, and they followed him, 16.
And when the Scribes and Phariſees ſaw him eat with pub-
licans and finners, they ſaid unto his diſciples, How is it
that he eateth and drinketh with publicans and finners ?
17. When Jeſus heard it, he faith unto them, They that
are whole; have no need of the phyſician, but they that
are ſick: I came not to call the righteous, but ſinners to
repentance.
Here is, - n -
I. Chriſt preaching by the ſtayſide, (v. 13.) whither he went for room,
becauſe he found, upon ſecond trial, no houſe or ſtreet large enough to
contain his auditory; but upon the ſtrand there might come as many as
would. It ſhould ſeem by this, that our Lord Jeſus had a ſtrong voice,
and could and did ſpeak loud; for wiſdom crieth without in the places of
concourſe. Wherever he goes, though it be to the ſea-fide, multitudes
reſort to him. Wherever the doćtrine of Chriſt is faithfully preached,
though it be driven into corners or into deſerts, we muſt follow it.
II. His calling Levi ; the ſame with Matthew, who had a place in the
cuſtom-houſe at Capernaum, from which he was denominated a publican ;
his place fixed him by the water-ſide, and thither Chriſt went to meet
with him, and to give him an effectual call. This Levi is here ſaid to
be the ſon of Alpheus or Cleophas, huſband to that Mary who was fiſter
or near kinſwoman to the virgin Mary; and if ſo, he was own brother
to James the leſs, and Jude, and Simon the Canaanite, ſo that there were |
four brothers of them apoſtles. It is probable that Matthew was but a
kooſe extravagant young man, or elſe, being a Jew, he would never have
been a publican. However, Chriſt called him to follow him. Paul,
though a Phariſee, had been one of the chief of finners, and yet was
called to be an apoſtle. With God, through Chriſt, there is mercy to
pardon the greateſt fins, and grace to ſanótify the greateſt finners.
Matthew, that had been a publican, became an evangeliſt, the firſt that
put pen to paper, and the fullest in writing the life of Chriſt. Great fin
and ſcandal before converſion, are no bar to great gifts, graces, and ad-
vancements, after ; may, God may be the more glorified. Chriſt pre-
vented him with this call; in bodily cures, ordinarily, he was ſought
unto, but in theſe ſpiritual cures, he was found of them that fought him
not. For this is the great evil and peril of the diſeaſe of fin, that thoſe
who are under it, deſire not to be made whole.
III. His familiar converſe with publicans and ſinners, v. 15. We are
here told, 1. That Chriſt ſat at meat in Levi’s houſe, who invited him
and his diſtiples to the farewell-feaſt he made to his friends, when he left
all to attend on Chriſt : ſuch a feaſt he made, as Eliſha did, (1 Kings
19. 21.) to ſhew, not only with what cheerfulneſs in himſelf, but with
what thankfulneſs to God, he quitted all, in compliance with Chriſt’s
call. Fitly did he make the day of his eſponſils to Chriſt a feſtival day.
This was alſo to teſtify his reſpect to Chriſt, and the grateful ſenſe he
had of his kindneſs, in ſnatching him from the receipt of cuſtom as a
brand out of the burning. 2. That many publicans and ſºnners ſat with
Chriſt in Levi’s houſe ; (for there were many belonging to that cuſtom-
houſe ;) and they follºwed him. They followed Levi ; ſo ſome under-
ſtand it, ſuppoſing that, like Zaccheus, he was chief among the publicans,
and was rich ; and for that reaſon, the inferior ſort of them attended
him for what they could get. I rather take it, that they followed Jeſus
becauſe of the report they had heard of him. They did not ſor con-
ſcienceſake leave all to follow him, but for curioſily:ſake they came to
Levi’s feaſt, to ſee him ; whatever brought them thither, they were
fitting with Jeſus and his diſciples. The publicans are here and clfe-
where ranked with ſinners, the worſt of ſinners. (1.) Becauſe com-
monly they were ſuch ; ſo general were the corruptions in the execution
of that office, oppreffing, exačting, and taking bribes or fees to extor-
tion, and accuſing falſely, Luke 3. 13.19. A faithful fair-dealing
publican was ſo rare, even at Rome, that one Sabinus, who kept a clean
Yeputation in that office, was, after his death, honoured with this inſcrip-
tion, Kaxºs Texayhorov'rt-Here lies an honest publican. (2.) Becauſe the
Jews had a particular antipathy to them and their office, as an affront to
|
the liberty of their nation, and a badge of their ſlavery, and therefore
put them into an ill hame, and thought it ſcandalous to be ſeen in their
| company. Such as theſe our bleſſed Lord was pleaſed to converſe with,
when he appeared in the likeneſs of ſinful flesh.
IV. The offence which the Scribes and Phariſees took at this, v. 16.
They would not come to hear him preach; which they might have been
convinced and edified by ; but they would come themſelves to ſee him
fit with publicans and finners, which they would be provoked by. They
endeavoured to put the diſciples out of conceit with their Maſter, as a
Man not of that ſančtity and ſevere morals that became his charaćter ;
and therefore put the queſtion to them, “How is it, that he eateth and
drinketh with publicans and finners ?” Note, It is no new thing for that
which is both well-doxe and well-deſigned, to be miſrepreſented, and
turned to the reproach of the wiſeſt and beſt of men. *
V. Chriſt's juſtification of himſelf in it, v. 17. He ſtood to what he
did, and would not withdraw, though the Phariſees were offended; as
Peter afterward did, Gal. 2. 12. Note, Thoſe are too tender of their
own good name, who, to preſerve it with *niee people, will decline a
good work. Chriſt would not do ſo. They thought the publicans were
to be hated. “No,” ſaith Chriſt, “ they are to be pitied, they are ſick .
and need a physician ; they are finners, and need a Saviour.” They
thought Chriſt’s charaćter ſhould ſeparate him from them; “No,” ſaith
Chriſt, “ my commiſfion dire&ts me to them ; I came not to call the righ-
teous, but finners to repentance If the world had been righteous, there
had been no occaſion for my coming, either to preach repentance, or to
purchaſe remiſſion. It is to a ſinful world that I am ſent, and therefore
my buſineſs lies moſt with thoſe that are the greateſt finners in it.” Or
thus ; “ I am not come to call the righteous, the proud Phariſees that.
think themſelves righteous, that aſk, Wherein ſhall we return ?, (Mal: 3. 7.)
Of what ſhall we repent 2 But poor publicans that own themſelves to
be finners, and are glad to be invited and encouraged to repent.” It is
good dealing with thoſe that there is hope of ; now there is more hope
of a fool than of one that is wiſe in his own conceit, Prov. 26, 12.
18. And the diſciples of John, and of the Phariſees,
uſed to faſt; and they come, and ſay unto him, Why do
the diſciples of John, and of the Phariſees, faſt, but thy
diſciples faſt not 19. And Jeſus ſaid unto them, Can the
children of the bride-chamber faſt while the bridegroom
is with them As long as they have the bridegroom with
them, they cannot faſt. 20. But the days will come when
the bridegroom ſhall be taken away from them, and then
ſhall they faſt in thoſe days. 21. No man alſo ſeweth a
piece of new cloth on an old garment: elſe the new piece
that filled it up taketh away from the old, and the rent is
made worſe. 22. And no man putteth new wine into
old bottles, elſe the new wine doth burſt the bottles, and
the wine is ſpilled, and the bottles will be marred : but
new wine muſt be put into new bottles. 23. And it came
to paſs that he went through the corn-fields on the ſab-
bath-day, and his diſciples began, as they went, to pluck
the ears of corn. 24. And the Phariſees ſaid unto him,
Behold, why do they on the ſabbath-day that which is not
lawful ? 25. And he ſaid unto them, Have ye never read
what David did, when he had need, and was an hungered,
he and they that were with him ; 26. How he went into
the houſe of God in the days of Abiathar the high prieſt,
and did eat the ſhew-bread, which is not lawful to eat,
but for the prieſts, and gave alſo to them which were with
him 27. And he ſaid unto them, The ſabbath was made
for man, and not man for the ſabbath: 28. Therefore
the Son of man is Lord alſo of the ſabbath.
Chriſt had been put to justify himſelf in converſing with publicans and
ſinners : here he is put to juſtify his diſciples; and in what they do ac-
cording to his will he will juſtify them, and bear them out.
I. He juſtifies them in their not fasting, which was turned to their re-
proach by the Phariſees. Why do the Phariſees and the diſciples of
John faſt? They uſed to fast, the Phariſees faſted twice in the wieek,
(Luke 18.12.) and probably the diſciples of John did ſo too; and, it
ſhould ſeems this very day, when Chriſt and his diſciples were feaſting in
Levi’s houſe, was their fast-day, for the word is vassúsai—they do fast, or
are fasting, which aggravated the offence. Thus apt are ſtrićt profeſſors
to make their own praćtice a ſtandard, and to cenſure and condemn all
that do not fully come up to it. They invidiouſly ſuggeſt that if
Chriſt went among finners, to do them good, as he had pleaded, yet the
diſciples went, to indulge their appetites, for they never knew what it
was to faſt, or to deny themſelves. Note, Ill will always ſuſpects the
worſt. -
Two things Chriſt pleads in excuſe of his diſciples’ not fifting.
1. That theſe were eaſy days with them, and faſting was not ſo ſea-
Jonable now as it would be hereafter, v. 19, 20. There is a time for all
things. Thoſe that enter into the married ſtate, muſt expect care, and
trouble in the flesh, and yet, during the nuptial ſolemnity, they are merry,
and think it becomes them to be ſo ; it was very abſurd for Samſon’s
bride to weep before him, the days that the feast lasted, Judg. 14.
17. Chriſt and his diſciples were but newly married, the Bridegroom
was yet with them, the nuptials were yet in the celebrating ; (Matthew’s
particularly ;) when the Bridegroom ſhould be removed from them to
the far country, about his buſineſs, then would be a proper time to fit as
a widow, in ſolitude and faſting.
2. That theſe were early days with them, and they were not ſo able
for the ſevere exerciſes of religion as hereafter they would be. The Pha-
riſees had long accuſtomed themſelves to ſuch auſterities; and John
Baptiſt himſelf came neither eating nor drinking. His diſciples from
the firſt inured themſelves, to hardſhips, and thus found it eaſier to bear
firićt and frequent faſting, but it was not ſo with Chriſt’s diſciples; their
Maſter came eating and drinking, and had not bred them up to the
difficult ſervices of religion as yet, for it was all in good time. To put
them upon ſuch frequent faſting at firſt, would be a diſcouragement to
them, and perhaps drive them off from following Chriſt; it would be of
as ill conſequence as putting new wine into old caſks, or ſewing new cloth
to that which is worn thin and thread-bare, v. 21, 22. Note, God gra-
ciouſly conſiders the frame of young chriſtians, that are weak and tender,
and ſo muſt we ; nor muſt we expect more than the work of the day in its
day, and that day according to the ſtrength, becauſe it is not in our
hands to give ſtrength according to the day. Many contraćt an antipathy
to ſome kind of food, otherwiſe good, by being ſurfeited with it when
they are young ; ſo many entertain prejudices againſt the exerciſes of
devotion by being burthened with them, and made to ſerve with an offer-
£ng, at their ſetting out. Weak chriſtians muſt take heed of over-tasking
themſelves, and of making the yoke of Chriſt otherwiſe than as it is, eaſy,
and ſweet, and pleaſant. * -
II. He juſtifies them.in plucking the ears of corn on the ſabbath-day,
which, I will warrant you, a diſciple of the Phariſees would not dare to
have done ; for it was contrary to an expreſs tradition of their elders.
In this inſtance, as in that before, they refle&t upon the diſcipline of
Chriſt’s ſchool, as if it were not ſo ſtrićt as that of their’s.: ſo common
it is for thoſe who deny the power of godlineſs, to be jealous for the
..form, and cenſorious of thoſe who affect not their form.
Obſerve, 1. What a poor breakfaſt Chriſt’s diſciples had on a ſab-
bath-day morning, when they were going to church; (v. 23.) they ||
plucked the ears of corn, and that was the beſt they had. They were
ſo intent upon ſpiritual dainties, that they forgot even their neceſſary
..food; and the word of Chriſt was to them, inſtead of that ; and their
zeal for it even ate them up. The Jews made it a piece of religion, to
eat dainty food on ſabbath-days, but the diſciples were content with any
thing. -
;How even this was grudged them, by the Phariſees, upon ſuppoſi-
tion that it was not lawful to pluck the ears of corn, on the ſabbath-day,
that that was as much a ſervile work as reaping ; (v. 24.) IWhy do they
on the ſabbath-day that which is not lawſul P. Note, If Chriſt’s diſciples
do that which is unlawful, Chriſt will be refle&ted upon, and upbraided
with it, as he was here, and diſhonour will redound to his name. It is
obſervable, that when the Phariſees thought Chriſt did amiſs, they
told the diſciples ; , (v. 16.) and now when they thought the diſciples
did amiſs, they ſpake to Chriſt, as make-bates, that did what they could
to ſow diſcord between Chriſt and his diſciples, and make a breach in
the family. - -
3. How Chriſt defended them in what they did :
(1.) By example. They had a good precedent for it in David’s eat-
ing the shew-bread, when he was hungry, and there was no other bread
The hypocritical Rigour of the Phariſees.
to be had ; (v. 25, 26.) Have ye never read? Note, Many of our miſ.
takes would be reëtified, and our unjuſt cenſures of others correóted, if
we would but recollečt what we have read in the ſcripture; appeals to
that are moſt convincing. “You have read that David, the man after
God’s own heart, when he was hungry, made no difficulty of eating the
shew-bread, which by the law none might eat of but the prieſts and their
families.” Note, Ritual obſervances muſt give way to moral obliga-
!tions; and that may be done in a caſe of neceſſity, which otherwiſe may
not be done. This, it is ſaid, David did in the days of Abiathar the
High-Prieſ?: or juſt before the days of Abiathar, who immediately ſuc-
ceeded Abimelech his father in the pontificate, and, it is probable, was
'at that time his father’s deputy, or aſſiſtant in the office; and he it was
that eſcaped the maſſacre, and brought the ephod to David.
(2.) By argument. To reconcile them to the diſciples plucking the
ears of corn, let them confider,
[1..] Whom the ſabbath was made for; ". 27.) it was made forman,
and not man for the ſabbath. This we had not in Matthew. The ſab-
| bath is a ſacred and divine inſtitution; but we muſt receive and embrace
it as a privilege and a benefit, not as a taſk and a drudgery. First, God
never deſigned it to be an imposition upon us, and therefore we muſt not.
‘make it ſo to ourſelves. Man was not made for the ſabbath, for he was
made a day before the ſabbath was inſtituted. Man was made for God,
and for his honour and ſervice, and he muſt rather die than deny him ;
but he was not made for the ſabbath, ſo as to be tied up by the law of it,'
from that which is neceſſary to the ſupport of his life. Secondly, God,
did deſign it to be an advantage to us, and ſo we muſt make it, and im-
prove it. He made it for man. . k. He had ſome regard to our bodies
in the inſtitution, that they might reſt, and not be tired out with the
conſtant buſineſs of this world; (Deut. 5, 14.) that thy man ſervant and
thy maid-ſervant may rest. Now he that intended the ſabbath-rest for
the repoſe of our bodies, certainly never intended it ſhould reſtrain us, in
a caſe of neceſſity, from fetching in the neceſſary ſupports of the body;
it muſt be conſtrued ſo as not to contradićt itſelf—for edification, and
not for destruction, 2. He had much more regard to our ſouls. The
Jabbath was made a day of reſt, only in order to its being a day of holy
| work, a day of communion with God, a day, of praiſe and thankſgiving ;
and the reſt from worldly buſineſs is therefore neceſſary, that we may
cloſely apply ourſelves to this work, and ſpend the whole time in it, in
public and in private; but then time is allowed us for that which is ne-
ceſſary to the fitting of our bodies for the ſervice of our ſouls in God’s
! ſervice, and the enabling of them to keep pace with them in that work.
See here, (1.) What a good Master we ſerve, all whoſe inſtitutions are
! for our own benefit, and if we be ſo wiſe as to obſerve them, we are wiſe
for ourſelves ; it is not he, but we, that are gainers-by our ſervice. (2.)
What we ſhould aim at in our ſabbath-work, even the good of our own:
! ſouls. If the ſabbath was made for man, we ſhould then aſk ourſelves
at night, “What am I the better for this ſabbath-day 2” (3.) What
care we ought to take not to make thoſe exerciſes of religion burthens,
to ourſelves or others, which God ordained to be bleſfings; neither adding
to the command by unreaſonable ſtrićtneſs, not indulging thoſe corrup-
tions which are adverſe to the command, for thereby we make thoſe
devout exerciſes a penance to ourſelves, which otherwiſe would be a
pleaſure. -
[2.] Whom the ſabbath was made by ; (v. 28.) “ The Son of man is
Lord alſo of the ſabbath; and therefore he will not ſee the kind inten-
tions of the inſtitution of it fruſtrated by your impoſitions.” Note,
The ſabbath-days are days of the Son of man ; he is the Lord of the
day, and to his honour it muſt be obſerved; by him God made the worlds;
and ſo it was by him that the ſabbath, was firſt inſtituted; by him God gave
the law at mount Sinai, and ſo the fourth commandment was his law ; and
that little alteration that was ſhortly to be made, by the ſhifting of it one
day forward to the firſt day of the week, was to be in remembrance of his
reſurre&tion, and therefore the chriſtian ſabbath was to be called the
Lord’s day, (Rev. 1; 10.), the Lord Chriſt’s day; and the Son of
man, Chriſt, as Mediator, is always to be looked upon as Lord of
the ſabbath. This argument he largely inſiſts, upon in his own juſ-
tification, when he was charged with having broken the ſabbath, John
5, 16. t
CHAP. III.
In this chapter, we have, I. Chriſt’s healing of a man that had a withered
hand, on the ſabbath-day, and the combination of his enemies against
| him for it, v. 1...6, II. The univerſal reſort ºf people to him from all
*A
ST, MARK, III,
The withered Hand reſtored.
parts, to be healed, and the relief they all found with hin, v. 7...12. III.
His ordaining of his twelve apostles to be attendants on him, and the
preachers of his goſpel, v. 13.21. IV. His anſwer to the blaſphemous
cavil of the Scribes, who imputed his power to cast out devils, to a con-
Jederacy with the prince of the devils, v. 22.30. V. His owning of his
diſciples for his neareſt and deareſt relations, v. 31.35.
1. ANP he entered again into the ſynagogue, and there
was a man there which had a withered hand. 2.
and they watched him, whether he would heal him on the
ſabbath-day, that they might accuſe him. 3. And he ſaith
unto the man which had the withered hand, Stand forth.
4. And he faith unto them, Is it lawful to do good on the
ſabbath-days, or to do evil—to ſave life, or to kill ? But
they held their peace. 5. And when he had looked round
about on them with anger, being grieved for the hard-
neſs of their hearts, he faith unto the man, Stretch forth
thine hand, And he ſtretched it out: and his hand was
reſtored whole as the other. 6. And the Phariſees went
forth, and ſtraightway took counſel with the Herodians
againſt him, how they might deſtroy him.
withdrew himſelf with his diſciples to the ſea : and a great
multitude from Galilee followed him, and from Judea,
8. And from Jeruſalem, and from Idumea, and from be-
yond Jordan; and they about Tyre and Sidon, a great
multitude, when they had heard what great things he
did, came unto him. 9. And he ſpake to his diſciples,
that a ſmall ſhip ſhould wait on him, becauſe of the mul-
10. For he had
titude, left they ſhould throng him.
healed many, inſomuch that they preſſed upon him, to
touch him, as many as had plagues. 11. And unclean
ſpirits, when they ſaw him, fell down before him, and
cried, ſaying, Thou art the Son of God. 12. And he
ſtraitly charged them, that they ſhould not make him
known. -
Here, as before, we have our Lord Jeſus buſy at work in the ſynago-
gue firſt, and then by the ſea-ſide; to teach us that his preſence ſhould
not be confined either to the one or to the other, but, wherever any are
gathered together in his name, whether in the ſynagogue or any where
elſe, there is he in the midſt of them. In every place where he records
his name, he will meet his people, and bleſs them ; it is his will that men
pray every where. Now here we have ſome account of what he
did. -
I. When he entered again into the ſynagogue, he improved the op-
portunity he had there, of doing good, and having, no doubt, preached
a ſermon there, he wrought a miracle for the confirmation of it, or at
leaſt for the confirmation of this truth—that it is lawful to do good on
the ſabbath-day. We had the narrative, Matth. 12, 9.
1. The patient’s caſe was piteous ; he had a withered hand, by which
he was diſabled to work for his living ; and thoſe that are ſo, are the
moſt proper obječts of charity; let thoſe be helped, that cannot help
themſelves. º - . . . .
2. The ſpectators were "very unkind both to the patient and to the
Phyſician; inſtead of interceding for a poor neighbour, they did what
they could to hinder his cure : for they intimated that if Chriſt cured
him now on the ſabbath-day, they would accuſe him as a Sabbath-breaker.
It had been very unreaſonable, if they ſhould have oppoſed a phyſician
or ſurgeon in helping any poor body in miſery, by ordinary methods ;
but much more abſurd was it to oppoſe him that cured without any
labour, but by a word’s ſpeaking.
3. Chriſt dealt very fairly with the ſpectators, and dealt with them
firſt, if poſſible to prevent the offence. -
(1.) He laboured to convince their judgment. -
He bid the man stand
7. But Jeſus
| hearts ; as God was grieved forty years for the hardneſs of the hearts
itſelf, yet he is pleaſed to ſpeak it ; “Is it lawful to-doºgood on the ſab-
bath-days, as I deſign to do, or to do evil, as you deſign to do? Whether
is better to ſave life or to kill 2’” What fairer queſtion could be put 2
And yet, becauſe they ſaw it would turn againſt them, they held their
peace. Note, Thoſe are obſtinate indeed in their infidelity, who, when
they can ſay nothing againſt a truth, will ſay nothing to it; and, when
they cannot reſiſt, yet will not yield. . . . . . . . 4 * M
(2.) When they rebelled againſt the light, he lamented their stubborn-
néſ i (v. 5.) He looked round about on them with anger, being grieved
jor the hardneſs of their hearts. The ſºn he had an eye to, was, the hard-
neſs of their hearts, their inſenſibleneſs of the evidence of his miracles,
and their inflexible reſolution to perfiſt in unbelief. We hear what is
ſaid amiſs, and ſee what is done amiſs ; but Chriſt looks at the root of
bitterneſs in the heart, the blindneſs and hardneſs of that. Obſerve, [l.]
How he was provoked by the fin ; he looked round upon them; for they.
were ſo many, and had ſo placed themſelves, that they ſurrounded him :
and he looked with anger; his anger, it is probable, appeared in his
countenance; his anger was, like God’s, without the leaſt perturbation
to himſelf, but not without great provocation from us. Note, The fin
of finners is very diſpleaſing to Jeſus Chriſt; and the way to be angry,
and not to fin, is, to be angry, as Chriſt was, at nothing but fin. Let
hard-hearted finners tremble to think of the anger with which he will
look round upon them ſhortly, when the great day of his wrath comes.
[2.] How he pitied the finners; he was grieved for the hardneſs of their
of their fathers in the wilderneſs. Note, It is a great grief to our
Lord Jeſus, to fee finners bent, upon their own ruin, and obſtimately
ſet againſt the methods of their convićtion and recovery, for he
would not that any ſhould periſh. This is a good reaſon why the hard-
neſs of our own hearts and of the hearts of others, ſhould be a grief
to llS.
4. Chriſt dealt very kindly with the patient ; he bid him stretch forth
his hand, and it was immediately reſtored. Now, (1.) Chriſt has hereby
taught us to go on with reſolution in the way of our duty, how violent
ſoever the oppoſition is, that we meet with in it. We muſt deny our-
ſelves ſometimes in our eaſe, pleaſure, and convenience, rather than give
offence even to thoſe who cauſeleſsly take it ; but we muſt not deny
ourſelves the ſatisfaction of ſerving God, and doing good, though offence
may unjuſtly be taken at it. None could be more tender of giving
offence than Chriſt; yet, rather than ſend this poor man away uncured,
he would venture offending all the Scribes and Phariſees that compaſſed
him about. (2.) He hath hereby given us a ſpecimen of the cures
ſºugh by his grace upon poor ſouls; our hands are ſpiritually withered,
the powers of our ſouls weakened by fin, and diſabled for that which is
good. The great healing-day is the ſabbath, and the healing-place the
Jynagogue; the healing-power is that of Chriſt. The goſpel-command
is like this recorded here; and the command as rational and juſt; though
our hands are withered, and we cannot of ourſelves stretch them forth,
we muſt attempt it, muſt, as well as we can, lift them up to God in
prayer, lay hold on Chriſt and eternal life, and employ them in good
works ; and if we do our endeavour, power goes along with the word.
of Chriſt, he effects the cure. Though our hands be withered, yet, if
we will not offer to ſtretch them out, it is our own fault that we are not
healed; but if we do, and are healed, Chriſt and his power and grace.
muſt have all the glory. -
5. The enemies of Chriſt dealt very barbarouſly with him. Such a
work of mercy ſhould have engaged their love to him, and ſuch a work
of wonder their faith in him. But, inſtead of that, the Phariſees, who
pretended to be oracles in the church, and the Herodians, who pre-.'
tended to be the ſupporters of the ſtate, though of oppoſite intereſts one
to another, took counſel together againſt him, how they might deſtroy him.
Note, They that ſuffer for doing good, do but ſuffer as their Maſter
did.
II. When he withdrew to the ſea, he did good there. While his ene-
mies ſought to destroy him, he quitted the place; to teach us in trou-
blous times to ſhift for our own ſafety ; but fee here,
1. How he was followed into his retirement. When ſome had ſuch
an enmity to him, that they drove him out of their country, others had
ſuch a value for him, that they followed him wherever he went ; and the
enmity of their leaders to Chriſt did not cool their reſpect to him. Great
multitudes followed him from all parts of the nation ; as far north, as
forth, (v. 3.) that by the fight of him they might be moved with com-from Galilee; as far ſouth, as from Judea and Jeruſalem ; nay, and from
paſſion toward him, and might mot, for ſhame, account his cure a crime.
And then he appeals to their own conſciences; though the thing ſpeaks
Vol. IV. No. 79. -
Idumea; as far eaſt, as from beyond Jordan ; and weſt, as from about
Tyre and Sidon, v. 7, 8. Obſerve, (1.) What induced them to follow
4. A . . . . . -
* * ST. MARK, EII.
him; it was the report they heard of the great things he did for all that
applied themſelves to him; ſome wiſhed to ſee one that had done ſuch
great things, and others hoped he would-do great things for them. Note,
The confideration of the great things Chriſt has done, ſhould engage us
to come to him. (2.) What they followed him for; (v. 10.) They
preſſed upon him, to touch him, as many as had plagues. Diſeaſes are here
called plagues, tºglyzs—corrections, chastiſements; ſo they are defigned |
to be, to make us ſmart for our fins, that thereby we may be made ſorry
for them, and may be warned not to return to them. Thoſe that were
under theſe ſcourgings, came to Jeſus ; this is the errand on which fick-
neſs is ſent, to quicken us to inquire after Chriſt, and apply ourſelves to
him as our Phyſician. They preſſed upon him, each ſtriving which ſhould
get neareſt him, and which ſhould be first ſerved. They fell down before
him, (fo Dr. Hammond,) as petitioners for his favour ; they defired
leave but to touch him, having faith to be healed, not only by his touch-
ing them, but by their touching him; which no doubt they had many in-
ſtances of.
(v. 9.) He ſpake to his diſciples, who were fiſhermen, and had fiſher-
boats at command, that a ſnallship should constantly wait on him, to carry
him from place to place on the ſame coaſt; that, when he had diſpatched
the neceſſary buſineſs he had to do in one place, he might eaſily remove |
} | given them of better things, that they would not ſay they were deceived
to another, where his preſence was requiſite," without preſſing through
the crowds of people that followed him for curioſity.
much as they can, decline a crowd. -
2. What abundance of good he did in his retirement. He did not
withdraw, to be idle, nor did he ſend back thoſe who rudely crowded
after him when he withdrew, but took it kindly, and gave them what
they came for ; for he never ſaid to any that ſought him diligently, Seek
ge me in vain. (1.) Diſeaſes were effectually cured; He healed many;
divers forts of patients, ill of divers ſorts of diſeaſes; though numerous,
though various, he healed them. (2.) Devils were effectually conquered;
thoſe whom unclean ſpirits had got poſſeſſion of, when they ſaw him,
trembled at his preſence, and they alſo fell down before him, not to ſup-
plicate his favour, but to deprecate his wrath, and by their own terrors
were compelled to own that he was the Son of God, v. 11. It is ſad that
this great truth ſhould be denied by any of the children of men, who
may have the benefit of it, when a confeſſion of it has ſo often been ex-
torted from devils, who are excluded from having benefit by it. (3.)
Chriſt ſought not applauſe to himſelf in doing thoſe great things, for he
strictly charged thoſe for whom he did them, that they should not make him
known ; (v. 12.) that they ſhould not be induſtrious to ſpread the notice
of his cures, as it were by advertiſements in the news-papers, but let them
leave his own works to praiſe him, and let the report of them diffuſe itſelf,
and make its own way. Let not thoſe that are cured, be forward to di-
vulge it, left it ſhould feed their pride who are ſo highly favoured ; but
let the standers-by carry away the intelligence of it. When we do that
which is praiſe-worthy, and yet covet not to be praiſed of men for it, then
the ſame mind is in as, which was in Christ Jeſus.
13. And he goeth up into a mountain, and calleth unto
him whom he would : * they came unto him. 14.
And he ordained twelve, that they ſhould be with him,
and that he might fend them forth to preach : 15. And
to have power to heal ſickneſſes, and to caſt out devils.
16. And Simon he ſurnamed Peter. 17. And James the
Jon of Zebedee, and John the brother of James, (and he
furnamed them Boanerges, which is, the ſons of thunder.)
18. And Andrew, and Philip, and Bartholomew, and Mat-
thew, and Thomas, and James the ſon of Alpheus, and
Thaddeus, and Simon the Canaanite,
cariot, which alſo betrayed him: and they went into a
houſe. 20. And the multitude cometh together again, ſo
that they could not ſo much as eat bread.
his friends heard of it, they went out to lay hold on him :
for they ſaid, He is beſide himſelf.
In theſe verſes, we have,
I. The choice Chriſt made of the twelve apostles to be his conſtant
followers and attendants, and to be ſent abroad as there was occaſion, to
preach the goſpel. -
(3.) What proviſion he made to be ready to attend them ; .
Wiſe men, as |
19. And Judas Iſ.
21. And when }
|ſeemed good in thine eyes.
number of the twelve tribes of Iſrael.
The Call of the Apoſtles.
Obſerve, . . - e
1. The introdućtion to this call, or promotion of diſciples ; He goes
up into a mountain, and his errand thither was to pray. Miniſters muſt
be ſet apart with ſolemn prayer for the pouring out of the Spirit upon
them ; though Chriſt had authority to confer the gifts of the #.
: Ghoſt, yet, to ſet us an example, he prayed for them.
2. The rule he went by in his choice, and that was his own good plea-
ſure; He called unto him whom he would. Not ſuch as we would have
thought fittest to be called, looking upon the countenance, and the height of
the stature; but ſuch as he thought fit to call, and determined to make fit
for the ſervice to which he called them : even ſo, bleſſed Jeſus, becauſe it
Chriſt calls whom he will ; for he is a free
Agent, and his grace is his own. - -
3. The efficacy of the call; He called them to ſeparate themſelves
from the crowd, and ſtand by him, and they came unto him, Chriſt calls
thoſe who were given him ; (John 17. 6.) and all that the Father gave
him, shall come to him, John 6. 37. Thoſe whom it was his will to call,
he made willing to come; his people shall be willing in the day of his power.
Perhaps they came to him readily enough, becauſe they were in expecta-
tion of reigning with him in temporal pomp and power; but when after-
ward they were undeceived in that matter, yet they had ſuch a proſpect
in their Maſter, nor repented their leaving all to be with him.
4. The end and intention of this call; He ordained them, (probably
by the impoſition of hands, which was a ceremony uſed among the Jews,)
that they should be with him conſtantly, to be witneſſes of his doctrine,
manner of life, and patience, that they might fully know it, and be able
| to give an account of it; and eſpecially that they might atteſt the truth
of his miracles; they muſt be with him, to receive inſtrućtions from him,
that they might be qualified to give inſtrućtions to others. . It would re-
quire time to fit them for that which he defigned them for ; for they
muſt be ſent forth to preach ; not to preach till they were ſent, and not
to be ſent till by a long and intimate acquaintance with Chriſt they were
fitted. Note, Chriſt’s miniſters muſt be much with him.
5. The power he gave them to work miracles; and hereby he put a
very great honour upon them beyond that of the great men of the earth.
He ordained them to healſickneſſes, and to cast out devils. They ſhewed
that the power which Chriſt had to work theſe miracles, was an original
power ; that he had it not as a Servant, but as a Son in his own houſe,
in that he could confer it upon others, and inveſt them with it ; they
have a rule in the law, Deputatus non potest deputare—He that is only
deputed himſelf, cannot depute another; but our Lord Jeſus had life in
himſelf, and the Spirit without meaſure; for he could give this power
even to the weak and foolish things of the world. -
6. Their number and names; He ordained twelve, according to the
They are here named not juſt in
the ſame order as they were in Matthew, nor by couples, as they were
there ; but as there, ſo here, Peter is put firſt, and Judas laſt. Here
º
- R.
Matthew is put before Thomas, probably being called in that order ;
but in that catalogue which Matthew himſelf drew up, he puts himſelf
after Thomas ; ſo far was he from infiſting upon the precedency of his
conſecration. But that which Mark only takes notice of in this liſt of
the apofiles, is, that Chriſt called James and John Boanerges, which is,
The ſons of thunder; perhaps they were remarkable for a loud command-
ing voice, they were thundering preachers ; or, rather, it denotes the
zeal and fervency of their ſpirits, which would make them ačtive for God
above their brethren. Theſe two (ſaith Dr. Hammond) were to be
ſpecial eminent miniſters of the goſpel, which is called a voice shaking the
earth, Heb. 12. 26. Yet John, one of thoſe ſons of thunder, was full
#. and tenderneſs, as appears by his epiſtles, and was the beloved
diſciple. -
7. Their retirement with their Maſter, and cloſe adherence to him ;
They went into a houſe. Now that this jury was impannelled, they ſtood
together to hearken to their evidence. They went together into the houſe,
to ſettle the orders of their infant-college; and now, it is likely, the bag
was given to Judas, which pleaſed him, and made him eaſy.
II. The continual crowds that attended Chriſt’s motions; (; 20.)
The multitude cometh together again, unſent for, and unfeaſonably preſ-
ſing upon him, ſome with one errand and ſome with another ; ſo that he
| and his diſciples could not get time ſo much as to eat bread, much leſs for
a ſet and full meal. Yet he did not ſhut his doors againſt the petitioners,
but bid them welcome, and gave to each of them an anſwer of peace.
Note, They whoſe hearts are enlarged in the work of God, can eaſily
bear with great inconveniences to themſelves, in the proſecution of it,
ST. MARK, III.
The Blaſphemy of the Scribes.
| he did it as one having authority ; but ſo they will have it, who'reſolve
and will rather loſe a meal's meat at any time than ſlip an opportunity
of doing good. It is happy when zealous hearers and zealous preachers
thus meet, and encourage one another. Now the kingdom of God was
preached, and men preſſed into it, Luke 16. 16. This was a gale of
opportunity worth improving ; and the diſciples might well afford to
adjourn their meals, to lay hold on it. . It is good ſtriking while the
iron is hot. re
III. The care of his relations concerning him; (v. 21.) When his
Jriends in Capernaum heard how he was followed, and what pains he
took, they went out, to lay hold on him, and fetch him home, for they
ſaid, He is beſide himſelf. 1. Some underſtand it of an abſurd prepoſ-
terous care, which had more in it of reproach to him than of re-
fpe&t ; and ſo we muſt take it as we read it, He is beside him-
Jelf; either they ſuſpected it themſelves, or it was ſuggeſted to them,
and they gave credit to the ſuggeſtion, that he was gone diſtracted,
and therefore his friends ought to bind him, and put him in a dark room,
to bring him to his right mind again. His kindred, many of them, had
mean thoughts of him, (John 7. 5.) and were willing to hearken to this
ill conſtruction which ſome put upon his great zeal, and to conclude him
crazed in his intelle&ts, and under that pretence to take him off from
his work. The prophets were called mad fellows, 2 Kings 9. 11.
2. Others underſtand it of a well-meaning care ; and then they read ###m–
“He fainteth, he has no time to eat bread, and therefore his ſtrength
will fail him ; he will be ſtifled with the crowd of people, and will have
his ſpirits quite exhauſted with conſtant ſpeaking, and the virtue that
goes out of him in his miracles; and therefore let us uſe a friendly vio-
lence with him, and get him a little breathing time.” In his preaching-
work, as well as his ſuffering-work, he was attacked with, Master, ſhare
thūſelf. Note, They who go on with vigour and zeal in the work of
God, muſt expect to meet with hinderances, both from the groundleſs
diſaffection of their enemies, and the miſtaken affections of their friends,
and they have need to ſtand upon their guard againſt both.
22. And the Scribes which came down from Jeruſalem,
ſaid, He hath Beelzebub, and by the prince of the devils
caſteth he out devils. 23. And he called them unto him,
and ſaid unto them in parables, How can Satan caſt out
Satan?, 24. And if a kingdom be divided againſt itſelf,
that kingdom cannot ſtand. 25. And if a houſe be
divided againſt itſelf, that houſe cannot ſtand. 26.
And if Satan riſe up againſt himſelf, and be divided, he
cannot ſtand, but hath an end. 27. No man can enter
into a ſtrong man’s houſe, and ſpoil his goods, except he
will firſt bind the ſtrong man, and then he will ſpoil his
houſe. 28. Verily I ſay unto you, All fins ſhall be forgiven
unto the ſons of men, and blaſphemies wherewith ſoever
they ſhall blaſpheme: 29. But he that ſhall blaſpheme
againſt the Holy Ghoſt, hath never forgiveneſs, but is in
danger of eternal damnation: 30. Becauſe they ſaid, He
hath an unclean ſpirit.
Here is, †
I. The impudent impious brand which the Scribes faſtened upon
Chriſt’s caſting out devils, that they might evade and invalidate the con- |
Theſe
vićtion of it, and have a poor excuſe for not yielding to it.
Scribes came down from Jeruſalem, v. 22. It ſhould ſeem, they came
this long journey on purpoſe to hinder the progreſs of the doćtrine of
Chriſt; ſuch pains did they take to do miſchief; and, coming from Je-
ruſalem, where were the moſt polite and learned Scribes, and where
they had opportunity of conſidting together against the Lord and his
Anointed, they were in the greater capacity to do miſchief; the reputa-
tion of Scribes from Jeruſalem would have an influence not only upon
the country-people, but upon the country-Scribes ; they had never thought
of this baſe ſuggeſtion concerning Chriſt’s miracles till the Scribes from
Jeruſalem put it in their heads. They could not deny but that he caſt
out devils, which plainly beſpoke him ſent of God ; but they infinuated
that he had Beelzebub on his fide, was in league with him, and by the
prince of the devils cast out devils. There is a trick in the caſe ; Satan
is not cast out, he only goes out by conſent. There was nothing in the
manner of Chriſt’s casting out devils, that gave any cauſe to ſuſpect this ;
|
not to believe him. . . . . . - 2. ;
II. The rational anſwer which Chriſt gave to this obječtion, demon.
ſtrating the abſurdity of it. . . . . . i
1. Satan is ſo ſubtle, that he will never voluntarily quit his poſſeſſion :
If Satan cast out Satan, his kingdom is divided against itſelf, and it cannot
stand, v. 23.25. He called them to him, as one defirous they ſhould be
convinced ; he treated them with all the freedom, friendlineſs, and fami.
liarity, that could be ; he vouchſafed to reaſon the caſe with them, that
every mouth may be stopped. It was plain that the doćurme of Chriſt
made war upon the Devil’s kingdom, and had a dire&t tendency to break
his power, and cruſh his intereſt in the ſouls of men; and it was as plain
that the caſting of him out of the bodies of people confirmed that doc-
trine, and gave it the ſetting on ; and therefore it cannot be imagined
that he ſhould come into ſuch a deſign; every one knows that Satan is
no fool, nor will ačt ſo dire&tly againſt his own intereſt.
2. Chriſt is ſo wiſe, that, being engaged in war with him, he will
attack his forces wherever he meets them, whether in the bodies or
ſouls of people, v. 27. It is plain, Chriſt’s deſign is to enter into the
strong man’s houſe, to take poſſeſſion of the intereſt he has in the world,
and to ſpoil his goods, and convert them to his own ſervice; and there-
fore it is natural to ſuppoſe that he will thus bind the ſtrong man, will
forbid him to ſpeak when he would, and to ſtay where he would, and
thus ſhew that he has gained a vićtory over him.
III. The awful warning Chriſt gave them to take heed how they ſpake
ſuch dangerous words as theſe ; however they might make light of
them, as only conjećtures, and the language of free-thinking, if they per-
fifted in it, it would be of fatal conſequence to them ; it would be found
a fin againſt the laſt remedy, and conſequently unpardonable ; for what
could be imagined poſſible to bring them to repentance for their fin in
blaſpheming Chriſt, who would ſet afide ſuch a strong convićtion with
ſuch a weak evaſion ? It is true, the goſpel promiſeth, becauſe Chriſt hath
purchaſed, forgiveneſs for the greateſt fins and finners, v. 28. Many of
thoſe who reviled Chriſt on the croſs, (which was a blaſpheming of the
Son of man, aggravated to the higheſt degree,) found mercy, and Chriſt
himſelf prayed, Father, forgive them ; but this was blaſpheming the Holy
Ghost, for it was by the Holy Spirit that he cast out devils, and they
ſaid, It was by the unclean ſpirit, v. 30. By this method they would out-
face the convićtion of all the gifts of the Holy Ghoſt after Chriſt’s aſ-
cenſion, and defeat them all, after which there remained no more proof;
and therefore they ſhould never have forgiveneſs, but were liable to eter-
nal damnation. They were in imminent danger of that everlaſting pu-
niſhment, from which there was no redemption, and in which there was no
intermiſſion, no remiſſion.
31. There came then his brethren and his mother, and,
ſtanding without, ſent unto him, calling him, 32. And
the multitude ſat about him, and they ſaid unto him, Be-
hold, thy mother and thy brethren without ſeek for thee.
|33. And he anſwered them, ſaying, Who is my mother,
| or my brethren : 34. And he looked round about on
| them which ſat about him, and ſaid, Behold, my mother
| and my brethren.
35. For whoſoever ſhall do the will of
God, the ſame is my brother, and my fiſter, and mother.
Here is, , z
1. The diſreſpect which Chriſt's kindred, according to the flesh,
ſhewed to him, when he was preaching ; (and they knew very well that
he was then in his element ;) they not only stood without, having no
defire to come in, and hear him, but they ſent in a meſſage to call him
out to them, (v. 31, 32.) as if he muſt leave his work, to hearken to
their impertinences ; it is probable that they had no buſineſs with him,
only ſent for him on purpoſe to oblige him to break off, left he ſhould
Kill himſelf. He knew how far his ſtrength would go, and preferred the
ſalvation of ſouls before his own life, and ſoon after made it to appear
with a witneſs; it was therefore an idle thing for them, under pretence
of his ſparing himſelf, to interrupt him ; and it was worſe, if really they
had buſineſs with him, when they knew he preferred his buſineſs, as a
Saviour, ſo much before any other buſineſs. &
2. The reſpect which Chriſt ſhewed to his ſpiritual kindred upon this
occaſion. Now, as at other times, he put a comparative neglect upon his
mother, which ſeemed purpoſely defigned to obviate and prevent the ex-
* 4 * * . *. º
- • ? l ." . r * . %
* # , , ſº *. - * , 2
travagant reſpect which men in aftertimes would be apt to pay her. Our
reſpect ought to be guided and governed by Chriſt; now the virgin
Mary, or Chriſt’s mother, is not equalled with, but poſtponed to, ordi-
mary believers, on whom Chriſt here puts a ſuperlative, honour. He
looked upon thoſe that ſat about him, and pronounced thoſe of them
that not only heard, but did, the will of God, to be to him as his bro-
ther, and ſister, and mother; as much eſteemed, loved, and cared for, as
his neareſt relations, v. 33.35. This is a good reaſon why we ſhould
honour thoſe that fear the Lord, and chooſe them for our people ; why
we ſhould be not hearers of the word only, but doers of the work, that
we may ſhare with the ſaints in this honour. Surely it is good to be
akin to thoſe who are thus nearly allied to Chriſt, and to have fellowſhip
with thoſe that have fellowſhip with Chriſt; and woe to thoſe who hate
and perſecute Chriſt’s kindred, that are his bone and his flesh, every one
reſembling the children of a King ; (ſee Judg. 8, 18, 19.) for he will
with jealouſy plead their cauſe, and avenge their blood.
w
CHAP. IV.
In this chapter, we have, I. The parable of the ſeed, and the four ſºrts of
ground, (v. 1...9.) with the expoſition of it, (v. 10.20.) and the ap-
plication of it, v. 21...25. II. The parable of the ſeed growing gradu-
ally, but inſenſibly, v. 26.29. III. The parable of the grain of muſ:
tardºſted, and a general account of Christ’s parables, v. 30...34. IV.
The miracle of Christ’s ſitdden stilling a storm at ſea, v. 35.41.
1. Aº he began again to teach by the ſea-ſide : and
there was gathered unto him a great multitude, ſo
that he entered into a ſhip, and ſat in the ſea : and the
whole multitude was by the ſea, on the land. 2. And he
taught them many things by parables, and ſaid unto them
in his doćtrine, 3. Hearken, Behold, there went out a
ſower to ſow : 4. And it came to paſs as he ſowed, ſome
fell by the way-ſide, and the fowls of the air came, and
devoured it up. 5. And ſome fell on ſtony ground,
where it had not much earth, and immediately it ſprang
up, becauſe it had no depth of earth. 6. But when the
ſun was up, it was ſcorched, and, becauſe it had no root,
it withered away. 7. And ſome fell among thorns; and
the thorns grew up, and choked it, and it yielded no fruit.
8. And other fell on good ground, and did yield fruit that
ſprang up, and increaſed, and brought forth, ſome thirty,
and ſome ſixty, and ſome a hundred. 9. And he ſaid
unto them, He that hath ears to hear, let him hear. 10.
And when he was alone, they that were about him with
the twelve, aſked of him the parable. 11. And he ſaid
unto them, Unto you it is given to know the myſtery of
the kingdom of God: but unto them that are without,
all theſe things are done in parables: 12. That ſeeing they
may ſee, and not perceive, and hearing they may hear,
and not underſtand; left at any time they ſhould be con-
verted, and their fins ſhould be forgiven them. 13. And
he ſaid unto them, Know ye not this parable 2 And how
then will you know all parables 14. The ſower ſoweth
the word. 15. And theſe are they by the way-ſide, where
the word is ſown: but when they have heard, Satan cometh
immediately, and taketh away the word that was ſown in
their hearts. 16. And theſe are they likewiſe which are
ſown on ſtony ground, who, when they have heard the
word, immediately receive it with gladneſs : 17. And have
no root in themſelves, and ſo endure but for a time: af.
terward when afflićtion or perſecution ariſeth for the
word’s ſake, immediately they are offended. 18. And
theſe are they which are ſown among thorns: ſuch as hear
the word, 19, And the cares of this world, and the de-
..ST. MARK, IV.
\
The Parable of the Sower.
| ceitfulneſs of riches, and the luſts of other things, entering
in, choke the word, and it becometh unfruitful. 20. And
theſe are they which are ſown on good ground, ſuch as
hear the word, and receive it, and bring forth fruit, ſome
thirty fold, ſome fixty, and ſome a hundred.
The foregoing chapter began with Chriſt’s entering into the ſyna-
gogue; (v. 1.) this chapter begins with Chriſt’s teaching again by the
Jéa ſide. Thus he changed his method, that if poſſible all might be
| reached and wrought upon. To gratify the nice and more genteel ſort
of people that had ſeats, chief ſeats, in the ſynagogue, and did not care
for hearing a ſermon, any where elſe, he did not preach always by the
ſea-side, but, having liberty, went often into the ſynagogue, and taught.
there ; yet, to gratify the poor, the mob, that could not get room in
the ſynagogue, he did not always preach there, but began again to teach.
by the ſea-side, where they could come within hearing. Thus are we
| debtors both to the wiſe, and to the unwiſe, Rom. 1. 14.
Here ſeems to be a new convenience found out, which had not been
uſed before, though he had before preached by the ſea-fide, (ch. 2. 13.)
and that was—his ſtanding in a ship, while his hearers stood upon the
land ; and that inland ſea of Tiberias having no tide, there was no ebbing
and flowing of the waters to diſturb them. Methinks Chriſt’s carrying
his doćtrine into a ſhip, and preaching it thence, was a preſage of his
ſending of the goſpel to the iſles of the Gentiles, and the ſhipping off of
the kingdom of God, (that rich cargo,) from the Jewiſh nation, to be
ſent to a people that would bring forth more of the fruits of it. Now
obſerve here, r
I. The way of teaching that Chriſt uſed with the multitude ; (v. 2.):
He taught them many things, but it was by parables, or fimilitudes, which,
would tempt them to hear; for people love to be ſpoken to in their own
language, and careleſs hearers will catch at a plain compariſon borrowed
from common things, and will retain and repeat that, when they have
lost, and perhaps never took, the truth which it was deſigned to explain.
and illuſtrate : but unleſs they would take pains to ſearch into it, it'
would but amuſe them ; ſeeing they would ſée, and not perceive, (v. 12.)
and ſo, while it gratified their curioſity, it was the puniſhment of their
ſtupidity; they wilfully ſhut their eyes againſt the light, and therefore.
juſtly did Chriſt put it into the dark lanthorn of a parable, which had a
bright fide toward thoſe who applied it to themſelves, and were willing
to be guided by it ; but to thoſe who were only willing for a ſeaſon to
play with it, it only gave a flaſh of light now and then, but ſent them
away in the dark. It is juſt with God to ſay of thoſe that will not ſee,
that they shall not ſte, and to hide from their eyes, who only look about
them with a great deal of careleſſneſs, and never look before them with.
any concern upon the things that belong to their peace. - •.
II. The way of expounding that he uſed with his diſciples; HWhen he
was alone by himſelf, not only the twelve, but others that were about him.
with the twelve, took the opportunity to ask him the meaning of the para-
bles, v. 10. They found it good to be about Christ ; the nearer him.
the better; good to be with the twelve, to be converſant with thoſe that.
are intimate with him. And he told them what a diſtinguiſhing favour
it was to them, that they were made acquainted with the mystery of the
kingdom of God, v. 11. The ſecret of the Lord was with them. That in-
structed them, which others were only amuſed with, and they were made
to increaſe in knowledge by every parable, and underſtood more of the
way and method in which Chriſt defigned to ſet up his kingdom in the
world, while others were diſmiſſed, never the wifer. Note, Thoſe who
know the mystery of the kingdom of heaven, muſt acknowledge that it is
given to them ; they receive both the light and the fight from Jeſus,
Chriſt, who, after his reſurrečtion, both opened the ſcriptures, and opened
the understanding, Luke 24, 27...45. . . w *
In particular, we have here, - * * - d
1. The parable of the ſower, as we had it, Matth. 13. 3, &c. He
begins (v. 3.) with, Hearken, and concludes (v. 9.) with, “He that
hath, ears to hear, let him hear.” Note, The words of Chriſt demand.
attention, and thoſe who ſpeak from him, may command it, and ſhould
ſtir it up ; even that which as yet we do not thoroughly underſtand, or
not rightly, we muſt carefully attend to, believing it to be both intelligi-
ble and weighty, that at length we may underſtand it; we ſhall.find more.
in Chriſt’s ſayings than at firſt there ſeemed to be.
2. The expoſition of it to the diſciples. Here is a queſtion Chriſt.
put to them before he expounded it, which we had not in Matthew ;
(v. 13.), “Know ye not this parable * Know ye not the meaning of it 2
St. MARK, Iv.
The Parable of the Sower.
How then will ye know all parables P’’ (1.) “If ye know not this,
which is ſo plain, how will ye underſtand other parables, which will be
more dark and obſcure ? If ye are gravelled and run aground with this,
which ſpeaks ſo plainly the different ſucceſs of the word preached upon
thofe that hear it, which ye yourſelves may ſee eaſily, how will ye un-
derſtand the parables which hereafter will ſpeak of the reječtion of the
Jews, and the calling of the Gentiles, which is a thing ye have yet no
idea of * Note, This ſhould quicken us both to prayer and pains that
we may get knowledge, that there are a great many things which we
are concerned to know ; and if we underſtand not the plain truths of
the goſpel, how ſhall we maſter thoſe that are more difficult “Vita
brevis, ars longa—Life is ſhort, art is long. If we have run with the
footmen, and they have wearied us,” and run us down, then how shall
we contend with horſes : Jer, 12.5. (2) “If ye know not this, which
is intended for your dire&tion in hearing the word, that ye may profit
by it ; how ſhall ye profit by what ye are further to hear 2 This parable
is to teach you to be attentive to the word, and affected with it, that you
may understand it. If ye receive not this, ye will not know how to uſe
the key by,which you muſt be let into all the reſt.” If we underſtand
not the rules we are to obſerve in order to our profiting by the word,
how ſhall we profit by any other rules? Obſerve, Before Chriſt expounds
the parable, [1..] He ſhews them how ſad their caſe was, who were not
let into the meaning of the doćtrine of Chriſt ; To you it is given, but
not to them. Note, It will help us to put a value upon the privileges we
enjoy as diſciples of Chriſt, to confider the deplorable ſtate of thoſe who
want ſuch privileges, eſpecially that they are out of the ordinary way
of converſion ; “leſt they ſhould be converted, and their fins ſhould be
forgiven them,” v. 12. Thoſe only who are converted, have their ſins
forgiven them : and it is the miſery of unconverted ſouls, that they lie
under unpardoned guilt. [2.] He ſhews them what a ſhame it was, that
they needed ſuch particular explanations of the word they heard, and
did not apprehend it at firſt. Thoſe that would improve in knowledge,
muſt be made ſenſible of their ignorance.
Having thus prepared them for it, he gives them the interpretation of |
the parable of the ſower, as we had it before in Matthew. Let us only
obſerve here, -
First, That in the great field of the church, the word of God is diſ.
penſed to all promiſcuouſly; The ſower ſoweth the word, (v. 14.) ſows
it at a venture, beside all waters, upon all ſorts of ground, (Iſa. 32. 20.)
not knowing where it will light, or what fruit it will bring forth. He
Jęatters it, in order to the increaſe of it. Chriſt was a while ſowing him-
ſelf, when he went about teaching and preaching ; now he ſends his
miniſters, and ſows by their hand. Miniſters are ſowers; they have need
of the ſkill and diſcretion of the huſbandmen; (Iſa. 28. 24.26.) they
muſt not obſerve winds and clouds, (Eccl. 1 1. 4, 6.) and muſt look up
to God, who gives ſeed to the ſower, 2 Cor. 9, 10.
Secondly, That of the many that hear the word of the goſpel, and
read it, and are converſant with it, there are, comparatively, but few that
receive it, ſo as to bring forth the fruits of it; here is but one in four,
that comes to good. It is ſad to think, how much of the precious ſeed
of the word of God is loſt, and ſown in vain ; but there is a day coming
when last ſermons muſt be accounted for. Many that have heard Chriſt
himſelf preach in their ſtreets, will hereafter be bidden to depart from
him; thoſe therefore who place all their religion in hearing, as if that
alone would ſave them, do but deceive themſelves, and build their hope
upon the ſand, Jam. 1. 22. -
Thirdly, Many are much affected with the word for the preſent, who
yet receive no abiding benefit by it. The motions of ſoul they have, an-
ſwerable to what they hear, are but a mere flaſh, like the crackling of
thorns under a pot. We read of hypocrites, that they delight to know
God’s ways ; (Iſa. 58. 2.) of Herod, that he heard John gladly; (ch.
6. 20.) of others, that they rejoiced in his light ; (John 5. 35.) of thoſe
to whom Ezekiel was a lovely ſong ; (Ezek. 33.32.) and thoſe repre-
ſented here by the ſtony ground, received the word with gladneſs, and
yet came to nothing. &
Fourthly, The feaſon why the word doth not leave commanding,
abiding, impreſſions upon the minds of the people, is, becauſe their hearts
are not duly diſpoſed and prepared to receive it ; the fault is in them-
ſelves, not in the word; ſome are careleſs forgetful hearers, and theſe
get no good at all by the word; it comes in at one ear, and goes out at
the other ; others have their convićtions over-powered by their corrup-
tions, and they loſe the good impreſſions the word has made upon them,
fo that they get no abiding good by it. -
Fifthly, The Devil.
Vol. IV. No. 80.
is very buſy about looſe, careleſs hearers, as the
fowls of the air go about the ſeed that lies above ground; when the
heart, like the highway, is unploughed, unhumbled, when it lies common,
to be trodden on by every paſſenger, as their’s that are great company-
keepers, then the Devil is like the fowls ; he comes ſwiftly, and carries
away the word ere we are aware. When therefore theſe fowls come
down upon the ſacrifices, we ſhould take care, as Abram did, to drive them
away; (Gen. 15. 21.) that, though we cannot keep them from hovering
over our heads, we may not let them neſtle in our hearts. . .
| Sirthly, Many that are not openly ſtandalized, ſo as to throw off their
profeſſion, as they on the ſtony ground did, yet have the efficacy of it
ſecretly choked and ſtifled, ſo that it comes to nothing; they continue in
a barren, hypocritical profeſſion, which brings nothing to paſs, and ſo go
down as certainly, though more plauſibly, to hell.
Seventhly, Impreſſions that are not deep, will not be durable, but will
wear off in ſuffering, trying times; like footſteps on the ſand of the ſea,
which are gone the next high tide of perſecution; when that iniquity
doth abound, the love of many to the ways of God waxeth cold ; many
that keep their profeſſion in fair days, loſe it in a ſtorm; and do as thoſe
that go to ſea only for pleaſure, come back again when the wind riſes.
It is the ruin of hypocrites, that they have no root ; they do not act from
a living fixed principle ; they do not mind heart-work, and without that
religion is nothing ; for he is the chriſtian, that is one inwardly. -
Eighthly, Many are hindered from profiting by the word of God,
by their abundance of the world. Many a good leſſon of humility,
charity, ſelf-denial, and heavenly-mindedneſs, is choked and loſt by that
prevailing complacency in the world, which they are apt to have, on
whom it ſmiles. Thus many profeſſors, that otherwiſe might have come
to ſomething, prove like Pharaoh’s lean kine and thin ears.
Ninthly, Thoſe that are not encumbered with the cares of the world,
and the deceitfulneſs of riches, may yet loſe the benefit of their profeſ-
fion by the lusts of other things ; this is added here in Mark, by the de-
sires which are about other things, (ſo Dr. Hammond,) an inordinate ap-
petite toward thoſe things that are pleaſing to ſenſe or to the fancy.
Thoſe that have but little of the world, may yet be ruined by an indul-
gence of the body. -
Tenthly, Fruit is the thing that God expe&ts and requires from thoſe
that enjoy the goſpel: fruit according to the ſeed; a temper of mind,
|-
and a courſe of life, agreeable to the goſpel ; chriſtian graces daily ex-
erciſed, chriſtian duties duly performed. This is fruit, and it will abound
to Our acCOllnt.
Lastly, No good fruit is to be expected but from good ſeed. If the
feed be ſown on good ground, if the heart be humble, and holy, and hea-
venly, there will be good fruit, and it will abound ſometimes even to a
hundred ſold, ſuch a crop as Iſaac reaped, Gen. 26. 12.
21. And he ſaid unto them, Is a candle brought to be
put under a buſhel, or under a bed, and not to be ſet on a
candleſtick 22. For there is nothing hid which ſhall not
be manifeſted : neither was anything kept ſecret, but that
it ſhould come abroad. 23. If any man have ears to hear,
let him hear. 24. And he ſaid unto them, Take heed
what ye hear : with what meaſure ye mete, it ſhall be
meaſured to you : and unto you that hear ſhall more be
given. 25. For he that hath, to him ſhall be given ; and
he that hath not, from him ſhall be taken even that which
he hath. 26. And he ſaid, So is the kingdom of God, as
if a man ſhould caſt ſeed into the ground, 27. And ſhould
ſleep, and riſe night and day, and the feed ſhould ſpring
and grow up, he knoweth not how. , 28. For the earth
bringeth forth fruit of herſelf, firſt the blade, then the ear;
after that, the full corn in the ear. 29. But when the
fruit is brought forth, immediately he putteth in the fickle,
becauſe the harveſt is come. 30. And he faid, Where-
unto ſhall we liken the kingdom of God : Or with what
compariſon ſhall we compare it : 31. It is like a grain of
muſtard-ſeed, which, when it is ſown in the earth, is leſs
than all the ſeeds that are in the earth. 32. But when it
is ſown, it groweth up, and becometh greater than all
herbs, and ſhooteth out grº, branches, ſo that the fowls
4. - t
*
N
* -
of the air may lodge under the ſhadow of it. 88. And
with many ſuch parables ſpake he the word unto them,
as they were able to hear it. 34. But without a parable
ſpake he not unto them : and when they were alone, he
expounded all things to his diſciples. º *
The leſſons which our Saviour defigns to teach us here by parables
and figurative expreſſions, are theſe :
I. That thoſe who are good, ought to confider the obligations they
are under to do good; that is, as in the parable before, to bring forth
Jruit. God expects a grateful return of his gifts to us, and a uſeful im-
provement of his gifts in us; for, (v. 21.) “Is a candle brought, to be
put under a buſhel, or under a bed ” No, but that it may be ſet on a
candlestick. The apoſtles were ordained, to receive the goſpel, not for
themſelves only, but for the good of others, to communicate it to them.
All chriſtians, as they have received the gift, muſt minister the ſame.
Note, 1. Gifts and graces make a man as a candle ; the candle of the
Lord, (Prov. 20. 27.) lighted by the Father of lights; the moſt emi-
nent are but candles, poor lights, compared with the Sun of righteouſ:
nºſ. A candle gives light but a little way, and but a little while, and is
eaſily blown out, and continually burning down and waſting. 2. Many
who are lighted as candles, put themſelves under a bed, or under a bushel:
they do not manifest grace themſelves, nor minister grace to others; they
have eſtates, and do no good with them; have their limbs and ſenſes,
wit and learning perhaps, but nobody is the better for them; they have
fpiritual gifts, but do not uſe them ; like a taper in an urn, they burn
to themſelves. 3. Thoſe who are lighted as candles, ſhould ſet them-
iſelves on a candlestick ; that is, ſhould improve all opportunities of doing
good, as thoſe that were made for the glory of God, and the ſervice
; the communities they are members of ; we are not born for our-
el VeSe
The reaſon given for this, is, becauſe “there is nothing hid, which
£hall not be manifeſted,” which should not be made manifeſt, (ſo it might
better be read,) v. 22. There is no treaſure of gifts and graces lodged
in any but with defign to be communicated; nor was the goſpel made a
..ſecret to the apoſtles, to be concealed, but that it ſhould come abroad,
and be divulged to all the world. Though Chriſt expounded the para-
bles to his diſciples privately, yet it was with defign to make them the
more publicly uſeful ; they were taught, that they might teach ; and it
is a general rule, that “the miniſtration of the Spirit is given to every
man to profit withal,” not himſelf only, but others alſo.
II. It concerns thoſe who hear the word of the goſpel, to mark what
they hear, and to make a good uſe of it, becauſe their weal or woe depends
upon it what he had ſaid before he faith again, “If any man hath ears
to hear, lct him hear,” v. 23. Let him give the goſpel of Chriſt a fair
hearing ; but that is not enough, it is added, (v. 24.) Take heed what
ye hear, and give a due regard to that which ye do hear ; Conſider what
3ye hear, ſo Dr. Hammond reads it. Note, What we hear, doth us no
good, unleſs we conſider it ; thoſe eſpecially that are to teach others,
muſt themſelves be very obſervant of the things of God; muſt take no-
tice of the meſſage they are to deliver, that they may be exact. We
muſt likewiſe take heed what we hear, by proving all things, that we may
hold fast that which is good. We muſt be cautious, and ſtand upon our
guard, leſt we be impoſed upon. To enforce this caution, confider,
, 1. As we deal with God, God will deal with us.
explains theſe words, “ IVith what meaſure ye mete, it shall be meaſured
to you. If ye be faithful ſervants to him, #. will be a faithful Maſter
to you : with the upright he will shew himſelf upright.”
2. As we improve the talents we are intruſted with, we ſhall increaſe
them ; if we make uſe of the knowledge we have, for the glory of God | º , ºr a
| muſtard ſeed; he had compared it before to ſeed ſown, here to that ſeed,
and the benefit of others, it ſhall ſenſibly grow, as ſtock in trade doth
by being turned ; “Unto you that hear, ſhall more be given ; to you
that have, it ſhall be given,” v. 25. If the diſciples deliver that to the
church, which they have received of the Lord, they ſhall be led more into
the ſecret of the Lord. Gifts and graces multiply by being exerciſed;
So Dr. Hammond | e º º
| make you to underſtand the deſigned method of it . Çhriſt ſpeaks as
ST. MARK, IV.
| great and confiderable at laſt; (v. 30.32.)
and God has promiſed to bleſs the hand of the diligent. f
2. If we do not uſe, we lºſe, what we have ; From him that hath not,
that doeth no good with what he hath, and ſo hath it in vain, is as if
he had it not, shall be taken even that he hath. Burying a talent is the
betraying of a truſt, and amounts to a forfeiture; and gifts and graces
rust for want of wearing.
III. The good ſeed of the goſpel ſown in the world, and ſown in the
'heart, doth by degrees produce wonderful effects, but without noiſe; }
The gradual Advance of the Goſpel.
§: 26, &c.) So is the kingdom of God; ſo is the goſpel, when it is
own, and received, as ſeed in good ground. - -
1. It will come up ; though it ſeem loſt and buried under the clods,
it will find or make its way through them. The ſeed cast into the
ground will ſpring. Let but the word of Chriſt have the place it ought
to have in a ſoul, and it will ſhew itſelf, as the wiſdom from above doth in
a good converſation. After a field is ſown with corn, how ſoon is the
ſurface of it altered How gay and pleaſant doth it look, when it is
covered with green *
2. The huſbandman cannot deſcribe how it comes up ; it is one of
the myſteries of nature ; It ſprings and grows up, he knows not how, v. 27.
He ſees it has grown, but he cannot tellin what manner it grew, or what
was the cauſe and method of its growth. Thus we know not how the
Spirit by the word makes a change in the heart, any more than we can
account for the blowing of the wind, which we hear the ſound of, but
cannot tell whence it comes, or whither it goes. Without controverſy,
great is the myſtery of godlineſs; how God manifeſted in the flesk came
to be believed on in the world, 1 Tim. 3. 16. *
3. The huſbandman, when he hath ſown the ſeed, doth nothing to-
Award the ſpringing of it up ; He Jeeps, and riſes, night and day; goes
to ſleep at night, gets up in the morning, and perhaps never ſo much as
thinks of the corn he hath ſown, or ever looks upon it, but follows his
| pleaſures or other buſineſs, and yet the earth brings forth fruit of itſelf,
according to the ordinary courſe of nature, and by the concurring Power
of the God of nature. Thus the word of grace, when it is received in
faith, is in the heart a work of grace, and the preachers contribute no-
thing to it. The Spirit of God is carrying it on when they ſleep, and
can do no buſineſs, (Job 33. 15, 16.) or when they riſe to go about
other buſineſs. The prophets do not live for ever; but the word which
they preached, is doing its work, when they are in their graves, Zech.
1. 5, 6. The dew by which the ſeed is brought up, tarrieth not for
| man, nor waiteth for the ſons of men, Mic. 5. 7.
4. It grows gradually ; first the blade, then the ear, after that the ful!
corn in the ear, v. 28. When it is ſprung up, it will go forward , na-
ture will have its courſe, and ſo will grace. Chriſt’s intereſt, both in
| the world and in the heart, is, and will be, a growing intereſt 3 and
| like that which is one of the least of all ſeeds.
though the beginning be ſnall, the latter end will greatly increaſe. Though
thou ſoweſt not that body that ſhall be, but bare grain, yet God will
| give to every ſeed its own body; though at firſt it is but a tender blade,
& - - - - * † - a .
which the froſt may nip, or the foot may cruſh, yet it will increaſe to
the ear, to the full corn in the ear. Natura nil facit perſºllum—Nature
does nothing abruptly. God carries on his work inſenſibly and without
noiſe, but inſuperably and without fail. 'A s - *
5. It comes to perfeótion at laſt; (v. 29.) When the fruit is brought
forth, that is, when it is ripe, and ready to be delivered into the owner's
hand; then he puts in the sickle. . This intimates, (1.) That Chriſt
now accepts the ſervices which are done to him by an honeſt heart from
a good principle; from the fruit of the goſpel taking place and working
in the ſoul, Chriſt gathers in a harveſt of honour to himſelf. See John
4. 35. (2.) That he will reward them in eternal life. When thoſe that
receive the goſpel aright, have finiſhed their courſe, the harveſt comes;
when they ſhall be gathered as wheat into God's barn, (Matth. 13. 30.)
as a ſhock of corn in his /ēdſon. - * &
IV. The work of grace is ſmall in its beginnings, but comes to be
“ IWhereunto ſhall I liken
ihe kingdom of God, as now to be ſet up by the Meſiah How ſhall I
one confidering and conſulting with himſelf, how to illuſtrate it with an
apt fimilitude. With what compariſon shall we compare it *, Shall we
fetch it from the motions of the fun, or the revolutions of the moon
No, the compariſon is borrowed from this earth, it is like a grain of
intending thereby to ſhew, e
1. That the beginnings of the goſpel-kingdom would be very ſmall,
- When a chriſtian church
was ſown in the earth for God, it was all contained in one room, and the
number of the names was but 120, (Acts 1, 15.) as the children of Iſ-
rael, when they went down into Egypt, were but 79 ſouls. The work
of grace in the ſoul, is, at firſt, but the day of ſmall things a cloud no
bigger than a man's hand. Never were there ſuch great things under-
taken by ſuch an inconfiderable handful, as that of the diſcipling of the
nations by the miniſtry of the apoſtles; nor a work that was to end in
ſuch great glory, as the work of grace raiſed from ſuch weak and un-
likely beginnings. Who hath begotten me thºſe *
ST. MARK, IV.
Chriſt and his Diſciples in the storm.
2. That the perfeótion of it will be very great; When it grows up, it
becomes greater than all herbs.
increaſe and ſpread to the remoteſt nations on the earth, and ſhall con-
tinue to the lateſt ages of time. The church hath shot out great branches,
{trong ones, ſpreading far, and fruitful. The work of grace in the ſoul
has mighty produćts, now while it is in its growth; but what will it be,
when it is perfected in heaven The difference between a grain of muſ:
tard.ſeed and a great tree, is nothing to that between a 3young convert on
earth and a glorifted ſaint in heaven. See John 12. 24.
After theſe parables thus ſpecified, the hiſtorian concludes with this
general account of Chriſt’s preaching—that with many ſuch parables he
Jhake the word unto them. ; (v. 33.) probably deſigning to refer us to
the larger account of the parables of this kind, which we had before,
Matth: 13. He ſpake in parables, as they were able to hear them; he
fetched his compariſons from thoſe things that were familiar to them,
and level to their capacity, and delivered them in plain expreſſions, in
condeſcenſion to their capacity; though he did not let them into the
”ystery of the parables, yet his manner of expreſſion was eaſy, and ſuch
as they might hereafter recolle&t to their edification. But, for the pre-
fent, without a parable ſpake he not unto them, v. 34. The glory of the
Lord was covered with a cloud, and God ſpeaks to us in the language
of the ſºns ºf men, that, though not at first, yet by degrees, we may un-
derſtand his meaning ; the diſciples themſelves underſtood thoſe ſayings
of Chriſt afterward, which at firſt they did not rightly take the ſenſe of.
But theſe parables he expounded to them, when they were alone. we
cannot but wiſh we had had that expoſition, as we had of the parable of
the ſower; but it was not ſo needful; becauſe, when the church ſhould
i. enlarged, that would expound theſe parables to us, without any more
dClO.
35. And the ſame day, when the even was come, he
faith unto them, Let us paſs over unto the other ſide.
36. And when they had ſent away the 'multitude, they
took him even as he was in the ſhip, and there were alſo
with him other little ſhips. 37. And there aroſe a great
ſtorm of wind, and the waves beat into the ſhip, ſo that
it was now full. 38. And he was in the hinder part of
the ſhip, aſleep on a pillow ; and they awake him, and ſay
unto him, Maſter, careſt thou not that we periſh 39.
And he aroſe, and rebuked the wind, and ſaid unto the
ſea, Peace, be ſtill : and the wind ceaſed, and there was a
great calm. 40. And he ſaid unto them, Why are ye ſo
fearful? How is it that ye have no faith ? 41. And they
feared exceedingly, and ſaid one to another, What
manner of man is this, that even the wind and the ſea
obey him ;
This miracle which Chriſt wrought for the relief of his diſciples, in
{tilling the ſtorm, we had before ; (Matth. 8. 23, &c.) but it is here
more fully related. Obſerve,
1. It was the ſame day that he had preached out of a ſhip, when the
even was come, v. 35. When he had been labouring in the word and
doctrine all day, inſtead of repoſing himſelf, he expoſeth himſelf, to teach
us not to think of a conſtant remaining reſt till we come to heaven. The
end of a toil may perhaps be but the beginning of a toſs. But obſerve,
the ſhip that Chriſt made his pulpit, is taken under his ſpecial protec-
tion, and, though in danger, cannot fink. What is uſed for Chriſt, he
will take particular care of.
2. He himſelf propoſed putting to ſea at night, becauſe he would loſe
no time ; Let us paſs over to the other fide; for we ſhall find, in the next
chapter, he has work to do there. Chriſt went about doing good, and
no difficulties in his way ſhould hinder him ; thus induſtrious we ſhould
be in ſerving him, and our generation according to his will.
3. They did not put to ſea, till they had ſºnt away the multitude, that
is, had given to each of them that which they came for, and anſwered
all their requeſts ; for he ſent none home, complaining that they had
attended him in vain. Or, They ſent them away with a ſolemn blºſſing ;
for Chriſt came into the world, not only to pronounce, but to command,
and to give, the bleſfing.
4. They took him even as he was, that is, in the ſame dreſs that he
i
| the diſtreſs and danger.
| were defirous to go along with Chriſt, for the benefit of his preaching
|
| was in when he preached, without any cloak to throw over him, which
The goſpel-kingdom in the world, ſhall.
he ought to have had, to keep him warm, when he went to ſea at night,
| eſpecially after preaching. We muſt not hence infer that we may be
careleſs of our health, but we may
ſolicitous about the body.
5. The ſtorm was ſo great, that the
learn hence not to be over-nice, and
ſhip was full of water, (e. 87.)
| not by ſpringing a leak, but perhaps partly with the ſhower, for the
| word here uſed fignifies a tempest of wind with rain ; however, the ſhip
| being little, the waves beat into it ſo that it was full. Note, It is no
new thing for that ſhip to be greatly hurried and endangered, in which
Chriſt and his diſciples, Chriſt and his name and goſpel, are embarked. .
6. There were with him other little ships, which, no doubt, ſhared in
Probably, thoſe little ships carried thoſe who
and miracles on the other fide. The multitude went away when he put
to ſea, but ſome there were, that would venture upon the water with him
Thoſe follow the Lamb aright, that follow him wherever he goes. And
thoſe that hope for a happineſs in Chriſt, muſt be willing to take their
lot with him, and run the ſame riſks that he runs. One may boldly and
cheerfully put to ſea in Chriſt’s company, yea though we foreſee a
ſtorm. -
7. Chriſt was aſleep in this ſtorm ; and here we are told that it was
in the hinder part of the ship, the pilot’s place : he lay at the helm, to
intimate that, as Mr. George Herbert expreſſes it, r
When winds and waves aſſault my keel,
He doth preſerve it, he doth ſteer,
Even when the boat ſeems moſt to reel.
Storms are the triumph of his art;
Though he may cloſe his eyes, yet not his heart.
He had a pillow there, ſuch a one as a fiſherman’s ſhip would furniſh
him with. And he ſlept, to try the faith of his diſciples, and to ſtir up
prayer ; upon the trial, their faith appeared weak, and their prayers
Jtrong. Note, Sometimes when the church is in a ſtorm, Chriſt ſeems as
if he were aſleep, unconcerned in the troubles of his people, and regard-
leſs of their prayers, and doth not preſently appear for their relief.
| Perily he is a God that hideth himſelf, Iſa. 45. 15. But, as when he
tarries, he doth not tarry, (Hab. 2. 3.), ſo when he ſleeps, he doth not
ſleep; the Keeper of Iſrael doth not ſo much as ſlumber; (Pſ. 121.
3, 4.) he ſlept, but his heart was awake, as the ſpouſe, Cant, 5. 2.
8. His diſciples encouraged themſelves with their having his preſence,
and thought it the beſt way to improve that, and appeal to that, and ply
the oar of prayer rather than their other oars. Their confidence lay in
this, that they had their Maſter with them ; and the ſhip that has Chriſt
in it, though it may be toffèd, cannot ſink ; the buſh that has God in it,
though it may burn, ſhall not conſume. Caeſar encouraged the maſter of
the ſhip, that had him on board, with this, “Caeſarem vehis & fortunam
Caeſaris—Thou haſt Caeſar on board, and Caeſar’s fortune.” They
awoke Christ. Had not the neceſſity of the caſe called for it, they would
not have stirred up, or awoke, their Maſter, till he had pleaſed ; (Cant. .
2. 7.) but they knew he would forgive them this wrong. When Chriſt
ſeems as if he ſlept in a ſtorm, he is awaked by the prayers of his
people; when we know not what to do, our eye muſt be to him;
(2 Chron. 20. 12.) we may be at our wit’s end, but not at our faith’s
end, while we have ſuch a Saviour to go to. Their addreſs to Chriſt is
here expreſſed very emphatically; Master, carest thou not that we perish *
I confeſs this ſounds ſomewhat harſh, rather like chiding him for ſleep-
ing than begging him to awake. I know no excuſe for it, but the great
familiarity which he was pleaſed to admit them into, and the freedom he
allowed them ; and the preſent diſtreſs they were in, which put them
into ſuch a fright, that they knew not what they ſaid. They do Chriſt
a deal of wrong, who ſuſpect him to be careleſs of his people in diſtreſs.
The matter is not ſo ; he is not willing that any would periſh, much
leſs any of his little ones, Matth. 18. 14.
9. The word of command with which Chriſt rebuked the ſtorm, we
have here, and had not in Matthew, v. 39. He ſays, Peace, be still—
aid tra, aspiawao—be ſilent, be dumb. Let not the wind any longer roar,
nor the ſea rage. Thus he stills the noiſe of the ſea, the noiſe of her waves ;
a particular emphaſis is laid upon the noiſineſs of them, Pſ. 65. 7. and
93. 3, 4. The noiſe is threatening and terrifying ; let us hear no more
of it. This is, (1.) A word of command to us; when our wicked
hearts are like the troubled ſea which cannot rest ; (Iſa. 57. 20.) when
our paſſions are up, and are unruly, let us think we hear the law of Chriſt
ſaying, Beſilent, be dumb. Think not confuſedly, ſpeak not unadviſedly;
r
but be still. (2.) A word of comfort to us, that be the ſtorm of trou-
ble ever ſo loud, ever ſo ſtrong, Jeſus Chriſt can lay it with a word’s
ſpeaking. ... When without are fightings, and within are fears, and the
ſpirits are in a tumult, Chriſt can create the fruit of the lips, peace. . If
he ſay, Peace, be still, there is a great calm preſently. It is ſpoken of as
God’s prerogative to command the ſeas, Jer. 31. 35. By this therefore
Chriſt proves himſelf to be God. He that made the ſeas, can make them
quiet. ... -- º, -
* 10. The reproof Chriſt gave them for their fears, is here carried fur-
ther than in Matthew. There it is, Why are ye fearful P Here, Why
are ye ſº fearful & Though there may be cauſe for ſome fear, yet not for
fear to ſuch a degree as this. There it is, O ye of little faith. -Here it
is, How is it, that ye have no faith 2 Not that the diſciples were without
faith. No, they believed that Jeſus is the Christ the Son of God; but at
this time their fears prevailed ſo that they ſeemed to have no faith at all.
It was out of the way, when they had occaſion for it, and ſo it was as if
they had not had it. “ Hºw is it, that in this matter ye have no faith,
that ye think I would not come in with ſeaſonable and effectual relief ?”
Thoſe may ſuſpect their faith, who can entertain ſuch a thought as that
Chriſt careth not though his people perish, and Chriſt juſtly takes it ill.
Lastly, The impreſſion this miracle made upon the diſciples, is here
differently expreſſed. In Mátthew it is ſaid, The men marvelled; here
it is ſaid, They feared greatly. They feared a great fear; ſo the original
reads it. Now their fear was reëtified by their faith. When they feared
the winds and the ſeas, it was for want of the reverence they ought to
have had for Chriſt. But now that they ſaw a demonſtration of his
power over them, they feared them leſs, and him more. They feared leſt
they had offended Chriſt by their unbelieving fears; and therefore ſtudied
now to give him honour. They had feared the power and wrath of the
Creator in the ſtorm, and that fear had torment and amazement in it;
but now they feared the power and grace of the Redeemer in the calm ;
they feared the Lord and his goodneſs, and it had pleaſure and ſatisfaction
in it, and by it they gave glory to Chriſt, as Jonah’s mariners, who, when
the “ſea ceaſed from her raging, feared the Lord exceedingly, and of.
fered a ſacrifice unto the Lord,” Jon. 1. 16. This ſacrifice they offered
to the honour of Chriſt; they ſaid, What manner of man is this 3 Surely
more than a man, for even the winds and the ſeas obey hint.
CHAP. V.
In this chapter, we have, J. Christ’s casting of the legion of devils out of
the man poſſeſſed, and%. of them to enter into the ſwine, v. 1...20.
II. Christ's healing of the woman with the bloody iſſue, in the way as
he was going to raiſe Jairus' daughter to life, v. 21.43. Theſe three mi-
racles we had the story of before, (Matth, 8.28, &c. and Matth. 9, 18,
&c.) but more fully related here.
1. Aº they came over unto the other ſide of the
ſea, into the country of the Gadarenes. 2. And
when he was come out of the ſhip, immediately there met
him out of the tombs, a man with an unclean ſpirit, 3.
Who had his dwelling among the tombs, and no man
could bind him, no not with chains: 4. Becauſe that he
had been often bound with fetters and chains, and the
chains had been plucked aſunder by him, and the fetters
broken in pieces: neither could any man tame him. 5.
And always night and day he was in the mountains, and
in the tombs, crying, and cutting himſelf with ſtones. 6.
But when he ſaw Jeſus afar off, he ran, and worſhipped
him, 7. And cried with a loud voice, and ſaid, What
have I to do with thee, Jeſus, thou Son of the moſt high
God? I adjure thee by God, that thou torment me not.
8. (For he ſaid unto him, Come out of the man, thou un-
clean ſpirit) 9. And he aſked him, What is thy name?
And he anſwered, ſaying, my name is Legion: for we are
many. 19. And he befought him much, that he would
not fend them away out of the country. 1 1. Now there
was there nigh unto the meuntains, a great herd of ſwine
feeding 12, And all the devils befought him, ſaying, Send
. . . . ST, MARK, V.
The Expulſion of evil Spirits.
| us into the ſwine, that we may enter into them. 13.
And forthwith Jeſus gave them leave. And the unclean
ſpirits went out, and entered into the ſwine, and the herd
ran violently down a ſteep place into the ſea, (they were
about two thouſand,) and were choked in the ſea. 14.
And they that fed the ſwine, fled, and told it in the city, and
in the country. And they went out to ſee what it was that
was done. 15. And they come to Jeſus, and ſee him that
was poſſeſſed with the devil, and had the legion, fitting, and
clothed, and in his right mind: and they were afraid.
16. And they that ſaw it, told them how it befel to him
that was poſſeſſed with the devil, and alſo concerning the
ſwine. 17. And they began to pray him to depart out of
their coaſts. 18. And when he was come into the ſhip,
he that had been poſſeſſed with the devil, prayed him that
he might be with him. 19. Howbeit, Jeſus ſuffered him
not, but ſaith unto him, Go home to thy friends, and tell
them how great things the Lord hath done for thee, and
hath had compaſſion on thee. 20. And he departed and
began to publiſh in Decapolis, how great things Jeſus had
done for him: and all men did marvel.
We have here an inſtance of Chriſt’s diſpoſſeſſing the ſtrong man.
armed, and diſpoſing of him as he pleaſed, to make it appear that he was
stronger than he. This he did when he was come to the other ſide, whether
he went through a ſtorm ; his buſineſs there was to reſcue this poor
creature out of the hands of Satan, and when he had done that he re-
turned. Thus he came from heaven to earth, and returned, in a ſtorm,
to redeem a remnant of mankind out of the hands of the Bevil, though
but a little remnant, and did not think his pains ill-bestowed.
In Matthew, they were ſaid to be two poſſeſſed with devils ; here it is
ſaid to be a man poſſeſſed with an unclean ſpirit. If there were two,
there was one, and Mark doth not ſay that there was but one ; ſo that
this difference cannot give us any juſt offence; it is probable that one of
them was much more remarkable than the other, and ſaid what was ſaid.
Now obſerve here, * * ?
I. The miſerable condition that this poor creature was in ; he was
under the power of an unclean ſpirit, the Devil got poſſeſſion of him, and
the effect of it was not, as in many, a filent melancholy, but a raging
frenzy; he was raving mad; his condition ſeems to have been worſe
|| than any of thoſe the poſſeſſed, that were Chriſt’s patients.
1. He had his dwelling among the tombs, among the graves of dead
people. Their tombs were out of the cities, in deſolate places ; (Job.
8, 14.) which gave the Devil great advantage; for woe to him that is
alone. Perhaps the Devil drove him to the tombs, to make people fancy
that the ſouls of the dead were turned into daemons, and did what miſ-
chief was done, ſo to excuſe themſelves from it. The touch of a grave
was polluting, Numb. 19. 16. The unclean ſpirit drives people into
that company that is deftling, and ſo keeps poſſeſſion of them. Chriſt,
by reſcuing ſouls out of Satan’s power, ſaves the living from among the
dead. g *
2. He was very ſtrong and ungovernable ; No man could bind him, as
it is requiſite both for their own good, and for the ſafety of others, that
thoſe who are diſtraćted ſhould be. Not only cords would not hold him,
but chains and ſetters of iron would not, v. 3, 4, Very deplorable is the
caſe of ſuch as need to be thus bound, and of all miſerable people in this
world they are moſt to be pitied ; but his caſe was worſt of all, in whom
the Devil was ſo ſtrong, that he could not be bound. This ſets forth the
ſad condition of thoſe ſouls in which the Devil has dominion ; thoſe
children of diſobedience, in whom that unclean ſpirit works. Some no-
toriouſly wilful finners are like this mad-man ; all are herein like the
horſe and the mule, that they need to be held in with bit and bridle ; but,
ſome are like the wild aſ, that will not be ſo held. The commands and
curſes of the law are as chains and fellers, to reſtrain finners from their
wicked courſes ; but they break thoſe bands in ſunder, and it is an evi-
dence of the power of the Devil in them.
3. He was a terror and torment to himſelf and to all about him, v. 5.
The Devil is a cruel maſter to thoſe that are led captive by him, a per-
fečt tyrant; this wretched creature was “night and day in the moun-
St. MARK, v. -
*The Expulſion of evil Spirits.
|: againſt himſelf, was altogether groundleſs. He was not one of
;
tains and in the tombs, crying, and cutting himſelf with flones,” either
bemoaning his own deplorable caſe, or in a rage and indignation againſt
Heaven.
a man, when reaſon is dethroned and Satan enthroned? The worſhippers
of Baal in their fury cut themſelves, like this mad-man in his. The voice:
of God is, Do thºſelf no harm; the voice of Satan is, Do thyſelf all the
harm thou canst; yet God’s word is deſpiſed, and Satan’s regarded.
Perhaps his cutting of himſelf with stones was only cutting his feet with
the ſharp ſtones he ran bare-foot upon.
II. His application to Chriſt; (v. 6.) When
ing aſhore, he ran, and worshipped him. He uſually ran upon others with
rage, but he ran to Chriſt with reverence.
fury was all on a ſudden curbed. Even the Devil, in this poor creature,
was forced to tremble before Chriſt, and bow to him : or, rather, the
poor man came, and worshipped.Chriſt, in a ſenſe of the need he had of |
Men in frenzies often wound and deſtroy themſelves; what is -
| before a legion 2 We are not a match for our ſpiritual enemies, in aur
t
he ſaw Jeſusqfar off, com- |
h
- That was done by an inviſible ||
hand of Chriſt, which could not be done with chains and fetters ; his
his help, the p
pended.
III. The word of command Chriſt gave to the unclean ſpirit, to quit {
his poſſeſſion; (v. 8.) Come out of him, thou unclean ſpirit. He made
the man defirous to be relieved, when he enabled him to run, and wor-
ship him, and then put forth his power for his relief. If Chriſt work in
us heartily to pray for a deliverance from Satan, he will work for us that
deliverance. Here is an inſtance of the power and authority with which ||
Chriſt “commanded the unclean ſpirits, and they obeyed him,” ch.
1. 27. He ſaid, Come out of the man. The defign of Chriſt’s goſpel
is to expel unclean ſpirits out of the ſouls of people; “Come out of the
onan, thou unclean ſpirit, that the Holy Spirit may enter, may take poſ-
feſſion of the heart, and have dominion in it.”
IV. The dread which the Devil had of Chriſt. The man ran, and
worshipped Christ ; but it was the Devil in the man, that cried with a
loud voice, (making uſe of the poor man’s tongue,) “What have I to do
with thee * v. 7. Juſt as that other unclean ſpirit, ch. 1. 24. 1. He
calls God the most high God, above all other gods. By the name E/ion
—the most High, God was known among the Phoenicians, and the other
nations that bordered upon Iſrael; and by that name the Devil calls him.
2. He owns Jeſus to be the Son of God. Note, It is no ſtrange thing
to hear the beſt words drop from the worſt mouths.
way of ſaying this as none can attain to but by the Holy Ghost; (1 Cor.
12. 3.) yet it may be ſaid, after a ſort, by the unclean ſpirit. There is |
no judging of men by their looſe ſayings; but by their fruits ye ſhall || into the ſwine, which by the law were unclean creatures, and naturally
Piety from the teeth outward is an eaſy thing. The moſt ||
know them.
fair-ſpoken hypocrite cannot ſay better than to call Jeſus the Son of
God, and yet that the Devil did. 3. He diſowns any deſign againſt
Chriſt; “ What have I to do with thee 2 I have no need of thee, I pre-
tend to none ; I define to have nothing to do with thee; I cannot stand
before thee, and would not fall.” 4. He deprecates his wrath; I adjure
#hee, that is, “I earneſtly beſeech thee, by all that is ſacred, I beg of
thee for God’s ſake, by whoſe permiſſion I have got poſſeſſion of this
man, that, though thou drive me out hence, yet that thou torment me not,
that thou do not reſtrain me from doing miſchief ſomewhere elſe; though
I know I am ſenteneed, yet let me not be ſent to the chains of darkneſs,
er hindered from going to and fro, to devour.” -
V. The account Chriſt took from this unclean ſpirit of his name. This
we had not in Matthew. Chriſt aſked him, What is thy name 2 Not but
that Chriſt could call all the fallen ſtars, as well as the morning ſtars, by |
count of their charge, v. 14.
their names; but he demands this, that the ſtanders-by might be affected
with the vaſt numbers and power of thoſe malignant infernal ſpirits, as
they had reaſon to be, when the anſwer was, My name is Legion, for we-
are many; a legion of foldiers among the Romans conſiſted, ſome ſay, of
fix thouſand men, others of twelve thouſand and five hundred; but the by the ſame token, that they had many a time been frightened at the
| fight of him; and were now as much ſurpriſed to ſee him Jötting clothed
number of a legion with them, like that of a regiment with us, was not
always the ſame. Now this intimates that the devils, the infernal powers,
their holineſs and happineſs.
wrestle against, Eph. 6. 12. 2. That they are numerous, he owns, or
rather he boasts—We are many ; as if he hoped to be too many for Chriſt
himſelf to deal with. What multitudes of apoſtate ſpirits were there, and
There is ſuch a
this legion that betrayed the reſt, for they alk ſaid, as one man, What
have F to do with thee P 4. That they are very powerful; who can ſtand
own ſtrength ; but “in the Lord, and in the power of his might,” we
ſhall be able to ſtand against them, though there are legions of them. 5.
That there is order among them, as there is in a legion ? there are “prin-
cipalities and powers, and rulers of the darkneſs of this world,” which
ſuppoſes that there are thoſe of a lower rank; the Devil and his angels;
the dragon and his ; the prince of the devils and his ſubjećts; which
makes thoſe enemies the more formidable. - . . . *
VI. The requeſt of this legion, that Chriſt would ſuffer them to ge
into a herd of ſwine that was feeding nigh unto the mountains, (v. 11.)
thoſe mountains which the demoniacs haunted, v. 5. Their requeſt was,
1. That he “would not ſend them away out of the country;” (v. 10.)
not only that he would not commit them, or confine them, to their infer-
§
\
ower of Satan in and over him being, for this inſtant, ſuſ- || nal priſon, and ſo torment them before the time; but that he would not
| banish them that country, as juſtly he might, becauſe in this poor man
they had been ſuch a terror to it, and done ſo much miſchief. They
ſeem to have had a particular affection for that country ; or, rather, a
particular ſpite to it; and to have liberty to walk to and fro through the
| reſt of the earth, will not ſerve, (Job 1. 7.) unleſs the range of thoſe
mountains be allowed them for their paſture, Job 39.8. But why
would they abide in that country P Grotius ſaith, Becauſe in that country
there were many apostate Jews, who had thrown themſelves out of the
covenant of God, and had thereby given Satan power over them. And
ſome ſuggeſt, that, having by experience got the knowledge of the diſ.
poſitions and manners of the people of that country, they could the more
effectually do them miſchief by their temptations. 2. That he would
ſuffer them to enter into the ſwine, by deſtroying which they hoped to
do more miſchief to the ſouls of all the people in the country, than they
could by entering into the body of any particular perſon, which there-
fore they did notaſk leave to do, for they knew Chriſt would not grant it.
VII. The permiſſion Chriſt gave them to enter into the ſwine, and
the immediate deſtrućtion of the ſwine thereby ; He gave them leave;
(v. 13.) he did not forbid or reſtrain them, he let them do as they had
a mind. Thus he would let the Gadarenes ſee what powerful ſpiteful
enemies devils are, that they might thereby be induced to make him
their friend, who alone was able to control and conquer them, and had
made it appear that he was ſo. Immediately the unclean ſpirits entered
love to wallow in the mire, the fitteſt place for them. Thoſe that, like
the ſwine, delight in the mire of fenſual lufts, are fit habitations for Satan,
| and are, like Babylon, the hold of every foul ſpirit, and a “cage of every
unclean and hateful bird,” (Rev. 18. 2.) as pure fouls are habitations
of the Holy Spirit. The conſequence of the devils entering into the
ſwine, was, that they all ran mad preſently, and ran headlong into the
adjoining ſea, where they were all drowned, to the number of two thou-
Jand. The man they poſſeſſed, did only cut himſelf, for God had ſaid,
“He is in your hands, only ſave his life.” But thereby it appeared, that,
if he had not been ſo reſtrained, the poor man would have drowned him-
ſelf. See how much we are indebted to the providence of God, and
the miniſtration of good angels, for our preſervation from malignant
ſpirits. -
p VIII. The report of all this diſperſed through the country immedi-
ately. They that fed the ſwine, haſtened to the owners, to give an ac-
This drew the people together, to ſee
what was done : and, I. When they ſaw how wonderfully the poor man
was cured, they hence conceived a veneration for Christ, v. 15.. They
ſaw him that was poſſeſſed with the devil, and knew him well enough
and in his right mind; when Satan was caſt out, he came to himſelf, and
are, 1. Military powers; a legion is a number of ſoldiers in arms. The was his own man preſently. Note, Thoſe who are grave and ſober, and
devils war againſt God and his glory, Chriſt and his goſpel, men and |
They are ſuch as we are to resist, and |
live by rule and with confideration, thereby make it appear that by the
power of Chriſt the Devil’s power is broken in their ſouls. The fight
of this made them afraid ; it aſtoniſhed them, and forced them to own
the power of Chriſt, and that he is worthy to be feared. But, 2. When
they found that their ſwine were loſt, they thence conceived a diſlike of
Christ, and wiſhed to have rather his room than his company ; they
all enemies to God and man; when here were a legion poſted to keep gar-
riſon in one poor wretched creature againſt Chriſt || Many there are, that
riſe up againſt us. 8. That they are unanimous ; they are many devils, and
yet but one legion engaged in the ſame wicked cauſe ; and therefore that
cavil of the Phariſees, which ſuppoſed. Satan to caſt out Satan, and to be ||
Vol. IV. No. 80s.
prayed him to depart out of their coasts, for they think not any good he
can do them ſufficient to make them amends for the loſs of ſo many
ſwine; fat ſwine, it may be, and ready for the market. Now the devils
had what they would have ; for by no handle do theſe evil ſpirits more
4. C.

.* f • I -
"A tº ~" w a •S { * > * - ſº º **
~, st . ... ." t º ** . - (*, *, ºr y • , * *
. . …" tº a to tº “. . . . . . . . ; ; ; ;
• * º
âmofig them; whereas, if they would but part with their fins, he had life
and happineſs for themī; but, being loath to quit either their fins or
their ſwine; they chooſe rather: tó abandon their Saviour. Thus they
do, who, rather than let go a baſe luſt; will throw away their intereſt in
Chriſt, and their-expe&tations from him. They ſhould rather have
argued, “If he has ſuch power as this over devils and all creatures, it
is good having him our Friend; if the devils have leave to tarry in our
country, (v. 10.) clet us entreat him to starry in it too, who alone can
control them.” But inſtead of this, they wiſhed him further off. Such
fºrange miſconſtructions do carnal hearts make of the juſt judgments of
God; inſtead of being by them driven to him as they ought, they ſet
him at ſo much a greater diſtance; though he had ſaid, “Provoke me
not, and I will do you no hurt,” Jer. 25. 6. -
IX. An account of the condućt of the poor man that was delivered,
after his deliverance. 1. He “ deſired that he might go along with
Chriſt,” (v. 18.) perhaps for fear left the evil ſpirit ſhould again ſeize
him ; or, rather, that he might receive inſtruction from him, being un-
willing to ſtay among thoſe heatheniſh people that defired him to depart.
Thoſe that are freed from the evil ſpirit, cannot but covet acquaintance
and fellowſhip with Chriſt. 2. Chriſt would not ſuffer him to go with
him, left it ſhould ſavour of oſtentation, and to let him know that he
could both proteć and inſtrućt him at a diſtance. And beſides, he had
other work for him to do ; he muſt go home to his friends, and tell
them what “great things the Lord had done for him,” the Lord Jeſus
had done; that Chriſt might be honoured, and his neighbours and friends
might be edified, and invited to believe in Chriſt. He muſt take parti-
cular notice rather of Chriſt’s pity than of his power, for that is it which
eſpecially he glories in ; he muſt tell them what compaſſion the Lord
had had on him in his miſery. 3. The man, in a tranſport of joy, pro-
claimed, all the country over, what great things Jeſus had done for him,
v. 20. This is a debt we owe both to Chriſt and to our brethren, that
he may be glorified and they edified. And ſee what was the effect of it;
All men did marvel, but few went any further. Many that cannot chooſe
but wonder at the works of Chriſt, yet do not, as they ought, wonder
after him. * t
21. And when Jeſus was paſſed over again by ſhip unto
the other fide, much people gathered unto him, and he
was nigh unto the ſea. 22. And behold, there cometh
one of the rulers of the ſynagogue, Jairus by name, and
when he ſaw him, he fell at his feet, 23. And beſought
him greatly, ſaying, My little daughter lieth at the point of
death, I pray lhee come and lay thy hands on her, that
Íhe may be healed, and ſhe ſhall live. 24. And Jeſus
went with him, and much people followed him, and
thronged him. 25. And a certain woman which had an
iſſue of blood twelve years, 26. And had ſuffered many
things of many phyſicians, and had ſpent all that ſhe had,
and was nothing bettered, but rather grew worſe, 27.
When ſhe had heard of Jeſus, came in the preſs behind,
and touched his garment. 28. For ſhe ſaid, If I may
touch but his clothes, I ſhall be whole. 29. And ſtraight-
way the fountain of her blood was dried up ; and ſhe felt ||
in her body that ſhe was healed of that plague. 30. And
Jeſus immediately knowing in himſelf, that virtue had
gone out of him, turned him about in the preſs, and ſaid,
Who touched my clothes : 31. And his diſciples ſaid
unto him, Thou ſeeſt the multitude thronging thee, and
ſayeſt thou, Who touched me 32. And he looked round
about to ſee her that had done this thing, 33. But the
woman, fearing and trembling, knowing what was done
in her, came and fell down before him, and told him all the
truth, 34. And he ſaid unto her, Daughter, thy faith
hath made thee whole : go in peace, and be whole of thy
plague.
•
St. MARK, v.
effectually manage finful buls, than by that of the lové àf the world. |
They were afraid of ſhifle further puniſhment, if Chriſt ſhould tarry,
| In Oł"6 ground.
The Healing of the bloody Iſſue.
; : The Gadarenes having deſired Chriſt to leave, their country, he did
'not ſtay to trouble them long, but preſently went by water, as he came,
back to the other ſide ; (v. 21.) and there much people gathered to him.
Note, If there be ſome that reječt-Chriſt, yet there are others that re-
ceive him, and bid him welcome. A deſpiſed goſpel will crºſs the water,
and go where it will have better entertainment. Now among the many
that applied themſelves to him, - y
I. Here is one, that comes openly to beg a cure for a fick child; and
| it is no leſs a perſon than one of the rulers of the ſynagogue, one that pre-
| fided in the ſynagogue-worſhip, or, as ſome think, one of the judges of
the confiſtory-court, which was in every city, conſiſting of twenty-three.
He was not named in Matthew, he is here, Jairus, or Jair, Judg. 10.3.
He addreſſed himſelf to Chriſt, though a ruler, with great humility and
reverence; When he ſaw him, he fell at his feet, giving honour to him as
one really greater than he appeared to be ; and with great importunity,
he bºſought him greatly, as one in earneſt, as one that not only valued the
mercy he came for, but that knew he could obtain it no where elſe. The
caſe is this, He has a little daughter, about twelve years old, the darlin
of the family, and ſhe lies a dying ; but he believes that if Chriſt will but
come, and lay his hands upon her, ſhe will return even from the gates of
the grave. He ſaid, at firſt, when he came, She lies a dying ; (ſo.
Mark;) but afterward, upon freſh information ſent him, he faith, She
is even now dead; (ſo Matthew ;) but he ſtill proſecutes his ſuit ; fee
Luke 8.42, 49. Chriſt readily agreed, and went with him, v. 24.
II. Here is another, that comes clandeſfinely to steal a cure (if I may
ſo ſay) for herſelf; and ſhe got the relief ſhe came for. This cure was
wrought by the way, as he was going to raiſe the ruler’s daughter, and
was followed by a crowd. See how Chriſt improved his time, and loſt
none of the precious moments of it. Many of his diſcourſes, and ſome
of his miracles, are dated by the way:ſide ; we ſhould be doing good, not
only when weſt in the houſe, but when we walk by the way, Deut. 6.7.
Now obſerve,
1. The piteous caſe of this poor woman. She had a conſtant iſſue of
blood upon her, for twelve years, which had thrown her, no doubt, into
great weakneſs, had imbittered the comfort of her life, and threatened
to be her death in a little time. She had had the beſt advice of phy-
ficians, that ſhe could get, and had made uſe of the many medicines and
methods they preſcribed : as long as ſhe had any thing to give them,
they had kept her in hopes that they could cure her; but now that ſhe
had ſpent all ſhe had among them, they gave her up as incurable. See
here, (1.) That ſkin for ſkin, and all that a man has, will he give for life and
health ; ſhe ſpent all ſhe had upon phyſicians. (2.) It is ill with thoſe
patients, whoſe phyſicians are their worſt diſeaſe; who ſuffer by their
phyſicians, inſtead of being relieved by them. (3.) Thoſe that are not
bettered by medicines, commonly grow worſe, and the diſeaſe gets the
(4.) It is uſual with people not to apply themſelves to
Chriſt, till they have tried in vain all other helpers, and find them, as
certainly they will, phyſicians of no value. And he will be found a ſure
Refuge, even to thoſe who make him their last Refuge. . . . -
2. The ſtrong faith that ſhe had in the power of Chriſt to heal her;
ſhe ſaid within herſelf, though it doth not appear that ſhe was encou-
raged by any preceding inſtance to ſay it, “If I may but touch his
clothes, I ſhall be whole,” v. 28. She believed that he cured not as a
Prophet, by virtue derived from God, but as the Son of God, by a
a virtue inherent in himſelf. Her caſe was ſuch as ſhe could not in
modeſty tell him publicly, as others did their grievances, and therefore a
private cure was what ſhe wiſhed for, and her faith was ſuited to her
caſe.
3. The wonderful effect produced by it ; She came in the crowd be-
hind him, and with much ado got to touch his garment, and immediately
ſhe felt the cure wrought, v. 29. The flux of blood was dried up, and
ſhe felt herſelf perfectly well all over her, as well as ever ſhe was in her
life, in an inſtant; by this it appears that the cure was altogether mi-
racious ; for thoſe that in ſuch caſes are cured by natural means, re-
cover their ſtrength ſlowly and gradually, and not “per ſaltum—all at
once ; but as for God, his work is perfect.” Note, Thoſe whom Chriſt
heals of the diſeaſe of fin, that bloody iſſue, cannot but experience in
themſelves a univerſal change for the better. H
4. Chriſt’s inquiry after his concealed patient, and the encouragement
he gave her, upon the diſcovery of her ; Chriſt “knew in himſelf that
virtue had gone out of him,” v. 30. He knew it not by any deficiency
of ſpirits, through the exhauſting of this virtue, but rather by an agility
of ſpirits, in the exerting of it, and the inmate and inſeparable pleaſure
he had in doing good. And being defirous to ſee his patient, he aſked,
w - : g t . . . . . “. . . .
§ - : ; ' ' . . . . -
not in diſpleaſure, as one affronted, but in tenderneſs, as one concerned,
Who touched my clothes 2: The diſciples, not without a ſhew of rudé-
neſs and indecency, almoſt ridiculed his queſtion ; (v. 31.): “The mul-
titude throng thee, and "ſayeft thou, Who touched me?” As if it had
been an improper queſtion. Chriſt paſſed by the affront, and “ looks round
to ſee her that had done this things” not that he might blame her for
her preſumption, but that he might commend and encourage her faith,
e
and by his own ačt and deed might warrant and confirm the cure, and
ratify to her that which ſhe had ſurreptitiouſly obtained. He needed
not that any ſhould inform him, for he had preſently his eye upon her.
Note, As ſecret aćts of fin, ſo ſecret ačts of faith, are known to the
Lord Jeſus, and are under his eye. If believers derive virtue from Chriſt
ever ſo cloſely, he knows it, and is pleaſed with it. The poor.woman,
hereupon, preſented herſelf to the Lord Jeſus, (v. 33.) fearing and trem-
bling, not knowing how he would take it.
often trembling, when they have reaſon to be triumphing. She might
have come boldly, “knowing what was done in her ; yet, knowing that,
It was a ſurpriſe, and was not yet, as it ſhould
ſhe fears and trembles.”.
have been, a pleasing ſurpriſe. However, ſhe fell down before him. Note,
There is nothing better for thoſe that fear and tremble, than to throw.
themſelves at the feet of the Lord Jeſus; to humble themſelves before
him, and refer themſelves to him. And ſhe told him all the truth. Note,
We muſt not be aſhamed to own the ſecret tranſačtions between Chriſt
and our ſouls ; but, when called to it, mention, to his praiſe, and the en-
couragement of others, what he has done for our ſouls, and the experience
we have had of healing virtue derived from him. And the confideration
of this, that nothing can be hid from Chriſt, ſhould engage us to con-
feſs all to him. See what an encouraging word he gave her ; , (v. 34.
“Daughter, thy faith hath made thee whole.” Note, Chriſt puts ho-
nour upon faith, becauſe faith gives honour to Chriſt. But ſee how
what is done by faith on earth, is ratified in heaven ; Chriſt ſaith, Be
whole of thy diſeaſe. Note, If our faith ſets the ſeal of its amen to the
power and promiſe of God, ſaying, “So it is, and ſo let it be to me;”
God’s grace will ſet the ſeal of its amen to the prayers and hopes of
faith, ſaying, “So be it, and ſo it ſhall be, to thee.” And therefore,
“Go in peace ; be well ſatisfied that thy cure is honeſtly come by,
is effectually wrought, and take the comfort of it.” Note, They
that by faith are healed of their ſpiritual diſeaſes, have reaſon to go in
peace. - -
35. While he yet ſpake, there came from the ruler of
the ſynagogue's houſe, certain which ſaid, Thy daughter
is dead, why troubleſt thou the Maſter any further ?
36. As ſoon as Jeſus heard the word that was ſpoken, he
faith unto the ruler of the ſynagogue, Be not afraid, only
believe.
37. And he ſuffered no man to follow him, ſave
Peter, and James, and John the brother of James. 38.
And he cometh to the houſe of the ruler of the ſynago-
gue, and feeth the tumult, and them that wept and
wailed greatly. 39. And when he was come in, he ſaith
unto them, Why make ye this ado, and weep The
damſel is not dead, but ſleepeth. 40. And they laughed
him to ſcorn : but when he had put them all out, he
taketh the father and the mother of the damſel, and them
that were with him, and entereth in where the damſel
was lying, 41. And he took the damſel by the hand,
and ſaid unto her, Talitha cumi, which is, being inter-
preted, Damſel, (I ſay unto thee,) ariſe, 42. And
ſtraightway the damſel aroſe, and walked ; for ſhe was of
the age of twelve years: and they were aſtoniſhed with a
great aftoniſhment, 43. And he charged them ſtraitly,
that no man ſhould know it: and commanded that ſome-
thing ſhould be given her to eat.
Diſeaſes and deaths came into the world by the fin and diſobedience
of the firſt Adam ; but by the grace of the ſecond Adam both are con-
quered. Chriſt, having healed an incurable diſeaſe, here goes on to tri-
umph over death, as in the beginning of the chapter he had triumphed
over an outrageous devil.
ST. MARK, V.”
Note, Chriſt’s patients are ||
| cation to Chriſt on the behalf of his child ſhould not be in vain.
ſay unto thee, Ariſe.
The Daughter of Jairus reſtored to Life.
H. The melancholy news is brought to Jairus, that his daughter is dead,
and therefore if Chriſt be as other phyſicians, he comes too late, While
there is life, there is hope, and room for the uſe of means; but when ,
life is gone, it is paſt recall; “Why, troubleſt thou the Maſter any.
further 2" v. 36. Ordinarily, the proper thought in this caſe, is, “The
matter is determined, the will of God is done, and I ſubmit, I acquieſce;
‘The Lord gave, and the Lord hath taken away. ...While the child,
was alive, I faſted and wept ; for I ſaid, Who can tell but God will yet.
be gracious to me, and the child ſhall live 2. But now that it is dead,
wherefore ſhould I weep I ſhall go to it, but it ſhall not return to me.”.
With ſuch words we ſhould quiet ourſelves at ſuch a time, that our ſouls
| may be as a child that is weaned from his mother : . but here the caſe was
extraordinary ; the death of the child doth not, as uſually, put an end
to the narrative. , - - . . . . . . . .
II. Chriſt encourageth the afflićted father yet to hope that his appli-.
Chriſt
had ſtayed to work a cure by the way, but he ſhall be no ſufferer by that, .
nor loſer by the gain of others; Be not afraid, only believe. We may
ſuppoſe Jairus at a pauſe, whether he ſhould aſk Chriſt to go on or no;
but have we not as much occaſion for the grace of God, and his conſo-
lations, and conſequently of the prayers of our miniſters and chriſtian .
friends, when death is in the houſe, as when ſickneſs is 2 Chriſt therefore
ſoon determines this matter; “ Be not afraid that my coming will be to
no purpoſe, only believe that I will make it turn to a good account.”
Note, 1. We muſt not deſpair concerning our relations that are dead,
nor ſorrow for them as thoſe that have no hope. See what is ſaid to :
Rachel, who refuſed to be comforted concerning her children, upon the ,
preſumption that they were not ; Refrain thy voice from weeping, and
thine eyes from tears, for there is hope in thine end, that thy children shall
come again, Jer. 31. 16, 17. Therefore fear not, faint not. 2. Faith,
is the only remedy againſt diſquieting grief and fear at ſuch a time : let;
that filence them, Only believe. Keep up a confidence in Chriſt, and a
dependence upon him, and he will do what is for the beſt. Believe the
reſurre&tion, and then be not afraid. ' - . . .
III. He went with a ſelečt company to the houſe where the dead
child was. He had, by the crowd that attended him, given advantage
to the poor woman he laſt healed, and, having done that, now he ſhook
off the crowd, and ſuffered no man to follow him, (to follow with him, ſo
|| the word is,) but his three boſom-diſciples, Peter, and James, and John;
a competent number to be witneſſes of the miracle, but not ſuch a num-
ber as that his taking them with him might look like vainglory.
IV. He raiſed the dead child to life; the circumſtances of the narra-
tive here, are much the ſame as we had them in Matthew ; only here we
may obſerve, - -
1. That the child was extremely well beloved, for the relations and
neighbours wept and wailed greatly. It is very afflićtive when that which
is come forth like a flower, is ſo ſoon cut down, and withereth before it is
grown up ; when that grieves us, of which we ſaid, This ſame shall com-
ort us.
J 2. That it was evident beyond diſpute, that the child was really
and truly dead. Their laughing Chriſt to ſcorn, for ſaying, She is not
dead, but ſleepeth, though highly reprehenſible, ſerves for the proof of
this. - - -
3. That Chriſt put thoſe out as unworthy to be witneſſes of the mi-
racle, who were noiſy in their ſorrow, and were ſo ignorant in the things
of God, as not to underſtand him when he ſpake of death as a ſleep, or
ſo ſcornful, as to ridicule him for it. -
4. That he took the parents of the child to be witneſſes of the mi-
racle, becauſe in it he had an eye to their faith, and deſigned it for their
comfort, who were the true, for they were the ſilent mourners. -
5. That Chriſt raiſed the child to life by a word of power, which is
recorded here, and recorded in Syriac, the language in which Chriſt
ſpake, for the greater certainty of the thing; Talitha, cumi ; Danſel, I
Dr. Lightfoot faith, It was cuſtomary with the
Jews, when they gave phyſic to one that was ſick, to ſay, Ariſe from thy
diſeaſe ; meaning, We wish thou mayeft ariſe : but to one that was dead,
Chriſt ſaid, Ariſe from the dead; meaning, I command that thou ariſe;
nay, there is more in it—the dead have not power to ariſe, therefore
power goes along with this word, to make it effectual. “Da quod jubes,
& jube quod vis–Give what thou commandeſt, and command what thou
wilt.” Chriſt works while he commands, and works by the command,
and therefore may command what he pleaſeth, even the dead to ariſe.
Such is the goſpel-call to thoſe that are by nature dead in treſpaſſes and
fins, and can no more riſe from that death by their own power, than this
‘. . . . . . . . . . . . . . . . . . ST, MARK, VI,
child eould; and yet that word, Awake, and ariſh from the dead, is nei-
ther vain, nor in vain, when it follows immediately, Christ shall give thee ||
life, Eph. 5, 14. It is by the word of Chriſt that ſpiritual life is given. || & tº
. . . . . . . . | had been in danger of his life among them, {Luke 4. 29.) and yet he
Jºſhid unto thee, £ive; Ezek. 16. 6.
*6. That the damfel, as ſoon as life returned, aroſe, and walked, ſº g &
| ſeek the ſalvation of his enemies. Thither he went, though it was into
v:42. Spiritual hiſe will appear by our riftng from the bed of ſloth and
careleſſneſs, and our walking in a religious converſation, our walking up
and down in Chriſt's name and ſtrength ; even from thoſe that are of the
age of twelve years, it may be expedted that they ſhould walk as thoſe
yºchi has raiſed to lift, otherwiſe than in the native vanity of their
%27363. - * & . . -
7. That all who ſaw it, and heard of it, admired the miracle, and him
that wrought it; “They were aſtoniſhed with a great aſtoniſhment.”
They could not but acknowledge that there was ſomething in it extra-
ordinary and very great, and yet they knew not what to make of it, or
to infer from it. £heir wonder ſhould have worked forward to a lively
faith, but it reſted in a ſtupor or astonishment. *’ \
* 8. That Chriſt endeavoured to conceal it ; “ He charged them ſtraitly
that no man ſhould know it.” It was ſufficiently known to a competent
number, but he would not have it as yet proclaimed any further ; becauſe
his own reſurre&tion was to be the great inſtance of his power over
death, and therefore the divulging of other inſtances muſt be reſerved
till that great proof was given: let one part of the evidence be kept pri-
vate, till the other part, on which the main ſtreſs lies, be made ready.
9. That Chriſt took care ſomething ſhould be given her to eat. By
this it appeared that ſhe was raiſed not only to life, but to a good ſtate
of health, that ſhe had an appetite to her meat; even the new-born
babes in Chriſt’s houſe defire the fincere milk, 1 Pet. 2. 1, 2. And it
is obſervable, that, as Chriſt, when at firſt he had made man, preſently
provided food for him, and food out of the earth of whieh he was made,
!. 1. 29.) ſo now when he had given a new life, he took care that
omething ſhould be given to eat; for if he have given life, he may be
truſted to give livelihood, becauſe the life is more than meat, Matth. 6.
25. Where Chriſt hath given ſpiritual life, he will provide food for the
ſupport and nouriſhment of it unto life eternal, for he will never forſake,
or be wanting to, the work of his own hands.
CHAP. VI.
A great variety of obſervable paſſages we have, in this chapter, concerning
our Lord Jeſus, the ſubſtance of all which we had before in Matthew,
but divers circumſtances we have, which we did not there meet with. Here ||
is, I. Chriſt contemned by his countrymen, becauſe he was one of them,
and they knew, or thought they knew, his original, v. 1...6. II. The just
power he gave his apostles over unclean ſpirits, and an account given of
their negotiation, v. 7...13. , III. A ſtrange notion which Herod and
others had of Christ, upon which occaſion we have the story of the martyr-
dom of John Baptist, v. 14.29. IV. Christ’s retirement into a deſert
place with his diſtiples ; the crowds that followed him thither to receive
instruction from him ; and his feeding five thouſand of them with five
loaves and two fishes, v. 30...44. W. Christ's walking upon the ſea to
his diſtiples, and the abundance of cures he wrought on the other ſide the
water, v. 45.56. -
1. Aº he went out from thence, and came into his
A own country, and his diſciples follow him. 2. And
when the ſabbath-day was come, he began to teach in the
ſynagogue: and many, hearing him, were aſtoniſhed, ſay-
ing, From whence hath this man theſe things : And what
wiſdom is this which is given unto him, that even ſuch
mighty works are wrought by his hands ; 3. Is not this
the carpenter, the ſon of Mary, the brother of James, and |
Joſes, and of Juda, and Simon 2 And are not his ſiſters
here with us? And they were offended at him. 4. But
Jeſus ſaid unto them, A prophet is not without honour |
but in his own country, and among his own kin, and in
his own houſe. 5. And he could there do no mighty
work, ſave that he laid his hands upon a few ſick folk, and
healed them. 6. And he marvelled becauſe of their un-
belief. And he went round about the villages, teaching.
The Contempt poured on Chriſt.
I. Chriſt makes a viſit to his own country, the place not of his birth,
but of his education; that was Mazareth, where his relations were. He
came among them again ; ſo ſtrangely doth he wait to be gracious, and
danger, his diſciples followed hint; (v. 1.) for they had left alb, to follow
him whitherſoever he went, 3. -
II. There he preached in their ſynagogue, on the ſiliath-day, v. 2.
|
| It ſeems, there was not ſuch flocking to him there as in other places, ſo
| that he had no opportunity of preaching till they came together on the
ſabbath-day; and then he expounded a portion of ſcripture with great
clearneſs. In religious aſſemblies, on ſabbath-days, the word of God is
to be preached according to Chriſt’s example. We giva glory to God
| by receiving inſtruction from him.
III. They could not but own that which was very honourable con-
cerning him. 1. That he ſpake, with great wiſdom, and that that wif-
dom was given to him, for they knew he had no learned education. 2.
That he did mighty works, did them with his own hands, for the confirm-
ing of the doćtrine he taught... They acknowledged the two great
proofs of the divine original of his goſpel—the divine wiſdom that ap-
peared in the contrivance of it, and the divine power that was exerted for
the ratifying and recommending of it; and yet, though they could not
deny the premiſes, they would not admit the concluſion. -
IV. They ſtudied to diſparage him, and to raiſe prejudices in the minds
of people againſt him, notwithſtanding. All this wiſdom, and all theſe
mighty works, ſhall be of no account, becauſe he had had a home-educa-
tion, had never travelled, nor been at any univerſity, or bred up at the
feet of any of their doćtors; (v. 3.) Is not this the Carpenter 2 In
Matthew, they upbraid him with being the carpenter’s ſon, his ſuppoſed
father Joſeph being of that trade. But, it ſeems, they could ſay further,
Is not this the Carpenter P. Our Lord Jeſus, it is probable, employing
himſelf in that buſineſs with his father, before he entered upon his public
miniſtry, at leaſt, ſometimes in journey-work. 1. He would thus hum-
ble himſelf, and make himſelf of no reputation, as one that had taken
upon him the form of a ſervant, and came to miniſter. Thus low did
our Redeemer ſtoop, when he came to redeem us out of our low eſtate.
2. He would thus teach us to abhor idleneſs, and to find outſºlves ſºme-
thing to do in this world ; and rather to take up with mean and labori-
ous employments, and ſuch as no more is to be got by than a bare live-
lihood, than indulge ourſelves in ſloth. Nothing is more pernicious for
young people than to get a habit of ſhuntering. The Jews had a good
rule É. this—that their young men who were deſigned for ſcholars, .
were yet bred up to ſome trade, as Paul was a tent-maker, that they
might have ſome buſineſs to fill up their time with, and, if need were, to
get their bread with. 3. He would thus put an honour upon deſpiſed me-
chanics, and encourage thoſe who eat the labour of their hands, though
great men look upon them with contempt.
Another thing they upbraided him with, was, the meanneſs of his rela-
tions ; “ He is the ſon of Mary; his brethren and ſiſters are here with
us; we know his family and kindred ;” and therefore, though they were
astonished at his doćtrine, (v. 2.), yet they were offended at his perſon,
(v. 3.) were prejudiced againſt him, and looked upon him with con-
tempt; and for that reaſon would not receive his doćtrine, though ever
ſo well recommended. May we think that if they had not known his
pedigree, but he had dropped among them from the clouds, without fa-
ther, without mother, and without deſcent, they would have entertained
him with any more reſpect 2 Truly, no ; for in Judea, where this was
not known, that was made an objećtion againſt him ; (John 9. 29.) As
for this fellow, we know not from whenoe, he is. Obſtinate unbelief will
never want excuſes. - -
V. Let us ſee how Chriſt bore this contempt.
1. He partly eacuſed it, as a common thing, and what might be ex-
pećted, though not reaſonably or juſtly; (v. 4.) “A prophet is not
deſpiſed any where but in his own country.” Some exceptions there
may be to this rule, doubtleſs, many have got over this prejudice, but
ordinarily it holds good, that miniſters are ſeldom ſo acceptable and ſuc-
ceſsful in their own country as among ſtrangers ; familiarity in the
younger years breeds a contempt, the advancement of one that was an
inferior, begets envy, and men will hardly ſet thoſe among the guides
of their ſouls, whoſe fathers they were ready to ſet with the dogs of
their flock; in ſuch a caſe therefore it muſt not be thought hard, it is
| common treatment, it was Chriſt's, and wiſdom is profitable to direct to
3- g p
H
}other ſoils.
d^ •
The apoſtolic Commiſſion.
. . . . . . . . . . ST. MARK, VI.
Gus, and .# the followers of Chriſt, to content themſelves with
the pleaſure and ſatisfaëtion of doing good, though they be unjuſtly de-
nied the praiſe of it. * -
8. Yet he could there do no ſuch
as in other places, becauſe of the unbelief that prevailed among the peo-
ple, by reaſon of the prejudices which their leaders inſtilled into them
againſt Chriſt, v. 5. It is a ſtrange expreſſion, as if unbelief tied the
hands of omnipotence itſelf ; he would have done as many miracles there
as he had done elſewhere, but he could not, becauſe people would not
make application to him, horſue for his favours; he could have wrought
them, but they forfeited the honour of having them wrought for them.
Note, By unbelief and contempt of Chriſt men ſtop the current of his
favours to them, and put a bar in their own door. -
4. He marveiled becauſe of their unbelief, v. 6. We never find Chriſt
wondering but at the faith of the Gentiles that were ſtrangers, as the
centurion, (Matth. 8. 10.) and the woman of Samaria, and at the unbe-
lief of Jews that were his own countrymen. Note, The unbelief of thoſe
that enjoy the means of grace, is a moſt amazing thing. - .
5. He went round about the villages, teaching. If we cannot do good
where we would, we muſt do it where we can, and be glad if we may
have any opportunity, though but in the villages, of ſerving Chriſt and
fouls. Sometimes the goſpel of Chriſt finds better entertainment in the
country-villages, where there is leſs wealth, and pomp, and mirth, and
ſubtlety, than in the populous cities. -
7. And he calleth unto him the twelve, and began to
ſend them forth by two and two, and gave them power
over unclean ſpirits, 8. And commanded them that they
ſhould take nothing for their journey, ſave a ſtaff only :
no ſcrip, no bread, no money in their purſe: 9. But be
ſhod with ſandals: and not put on two coats. 10. And
he ſaid unto them, In what place ſoever ye enter into a
houſe, there abide till ye depart from that place. 11. And
whoſoever ſhall not receive you, nor hear you, when ye
depart thence, ſhake off the duſt under your feet, for a teſ.
timony againſt them. Verily I ſay unto you, It ſhall be
more tolerable for Sodom and Gomorrah in the day of
judgment, than for that city. 12. And they went out,
and preached that men ſhould repent. 13. And they caſt
out many devils, and anointed with oil many that were
ſick, and healed them.
Here is, -
I. The commiſſion given to th
miracles ; it is the ſame which we had more largely, Matth. 10. Mark
doth not name them here, as Matthew doth, becauſe he had named them
before, when they were firſt called into fellowſhip with him, ch. 3, 16,
Hitherto they had been converſant with Chriſt, and had fitten at his feet,
had heard his doćtrine, and ſeen his miracles; and now he determines to
make ſome uſe of them; they received, that they might give, had learned,
that they might teach ; and therefore now he began to ſend them forth.
They muſt not always be ſtudying in the academy, to get knowledge,
but they muſt preach in the country, to do good with the knowledge
they have got. Though they were not as yet ſo well accompliſhed as
they were to be, yet, according to their preſent ability and capacity, they
muſt be ſet to work, and make further improvements afterward. Now .
obſerve here,
. . ]. That Chriſt ſent them forth by two and two; this Mark takes no-
tice of.
two witneſſes every word might be eſtabliſhed; and that they might be
gompany for one another when they were among ſtrangers, and might
ſtrengthen the hands, and encourage the hearts, one of another ; might
help one another if any thing ſhould be amiſs, and keep one another in
countenance. Every common foldier has his comrade ; and it is an ap-
proved maxim, Two are better than one. Chriſt would thus teach his
miniſters to aſſociate, and both lend and borrow help. . t
2. That he gave them power over unclean spirits. He commiſſioned them
to attack the Devil’s kingdom, and empowered them, as a ſpecimen of
- - Vol. IV. No. 80, -
mighty works, at leaſt, not ſo many
e twelve apoſtles, to preach and work
h
|
#. He did ſome good among then, notwithſtanding the flights they'l
put upon him, for he is kind even to the evil and unthankful; “ He laid
his hands upon a few fick folks, and healed them.” Note, It is gener- |
They went two and two to a place, that out of the mouth of ||
| tertainment than they met with at their firſt miſſion.
| fiah.
their breaking his intereſt in the ſouls of men by their destrine, to eaſt
him out of the bodies of thoſe that were poſſeſſed. , Dr. Lightfoot ſug-
geſts, that they cured diſeaſes, and caſt out devils, by the Spirit, but
preached that only which they had learned from the motith of Chriſt.
3. That he commanded them not to take proviſióñs alófig with them,
neither victuals nor money, that they might appear, wherever they game,
to be poor men, men-not of this world, and therefore might with the
better grace call people off from it to another world. When afterward
he bid them take purſe and ſtrip, (fluke 22. 36.) that diá hot intimate
(as Dr. Lightfoot obſerves) that his care of them was abated from what
it had been ; but that they ſhould meet with worſe times and worſe.éñ.
- 4. In Matthew and
Luke they are forbidden to take staves with them, that is, fighting ſtaves;
but here in Mark they are bid to take nothing ſave a ſtaff any, that is,
a walking ſtaff, ſuch as pilgrims carried. They muſt not put on shoes,
but ſandals only, which were only the ſoles of ſhoes tied ander their
feet, or like pumps, or ſlippers ; they muſt go in the readieſt plaineſt
dreſs they could, and muſt not ſo much as have two coats; for their
ſtay abroad would be ſhort, they muſt return before winter, and what
they wanted, thoſe they preached to would cheerfully accommodate them
with. - • -
4. He directed them, whatever city they came to, to make that houſe
their head-quarters, which happened to be their firſt quarters; (v. 10.)
“There abide, till ye depart from that place. And fince ye know ye
come on an errand ſufficient to make you welcome, have that charity
for your friends that firſt invited you, as to believe they do not think you
burthenſome.” -
5. He pronounces a very heavy doom upon thoſe that rejećted the
goſpel they preached; (v. 11.) Whºſoever shall not receive you, or will
not ſo much as hear you, depart thence, (if one will not, another will,)
and shake off the dust under your feet for a teſtimony against them. Let
them know that they have had a fair offer of life and happineſs madé
them, witneſs that duſt; but that, ſince they have refuſed it, they can-
not expect ever to have another; let them take up with their own duſt,
for ſo ſhall their doom be.” That duſt, like the duſt of Egypt, (Exod.
9. 9.) ſhall turn into a plague to them; and their condemnation in the
great day, will be more intolerable than that of Sodom for the angels
were ſent to Sodom, and were abuſed there; yet that would not bring
on ſo great a guilt and ſo great a ruin as the contempt and abuſe of the
apoſtles of Chriſt, who bring with them the offers of goſpel-grace.
II. The apoſtles’ ačtings, in purſuance of their commiſſion. Though
they were conſcious to themſelves of great weakneſs; and expected no
ſecular advantage by it, yet, in obedience to their Maſter’s order, and in
dependence upon his ſtrength, they went out as Abraham, not knowing
whither they went. Obſerve here,
1. The doćtrine they preached; They preached that men should re-
pent ; (v. 12.) that they ſhould change their minds, and reform their
lives, in confideration of the near approach of the kingdom of the Meſ-
Note, The great defign of goſpel-preachers, and the great ten-
dency of goſpel-preaching, ſhould be, to bring people to repentance, to
a new heart and a new way. They did not amuſe people with curious
ſpeculations, but told them that they muſt repent of their fins, and turn
to God. -
2. The miracles they wrought. The power Chriſt gave them over
unclean ſpirits, was not ineffectual, nor did they receive it in vain, but
uſed it, for they cast out many devils ; |. 13.) and they “anointed with
oil many that were fick, and healed them.” Some think this oil was
uſed medicinally, according to the cuſtom of the Jews; but I rather think
| it was uſed as a ſign of miraculous healing, by the appointment of Chriſt,
though not mentioned; and it was afterwards uſed by thoſe elders ºf the
church, to whom by the Spirit was given the gift of healing, Jam. 5, 14.
It is certain here, and therefore probable there, that anointing the ſick,
with oil, is appropriated to that extraordinary power which is long ceaſed,
and therefore that fign muſt ceaſe with it. -
14. And king Herod heard of him, (for his name was
ſpread abroad,) and he ſaid, That John the Baptiſt was
riſen from the dead, and therefore mighty works do ſhew
forth themſelves in him. 15. Others ſaid, That it is Elias.
And others ſaid, That it is a prophet, or as one of the pro-
phets. 16. But when Herod heard thereof; he ſaid, It is
John whom I beheaded, he is riſen from the dead. 17.
For Herod himſelf had **, forth, and laid hold upon
4 D. -
r. - - “, * * *
x * * * * * * * * * º
* & & , # ... • *
- *
• * ... “ * * - . . . . , V ... *,
s º
John, and bound hith in priſon, for Herodias' ſake, his
brother Philip's wife; for he had married her. 18. For
. John had ſaid unto. Herod, It is not lawful for thee to
have thy brother's wife. 19. Therefore Herodias had a
quarrel againſt him, and would have killed him, but ſhe
could not. 20. For Herod feared J ohn, knowing that he
was a juſt man and a holy, and obſerved him, and when
he heard him, he did many things, and heard him gladly.
21. And when a convenient day, was come, that Herod
on his birth-day made a ſupper to his lords, high captains,
and chief eſtates of Galilee: 22. And when the daughter
of the ſaid Herodias came in, and danced, and pleaſed
Herod, and them that ſat with him, the king ſaid unto the
damſel, Aſk of me whatſoever thou wilt, and I will give
it thee; ; , 23. And he ſware unto her, Whatſoever thou
fhalt aſk of me, I will give it thee, unto the half of my
kingdom. 24. And ſhe went forth, and ſaid unto her
mother, What ſhall I aſk? And ſhe ſaid, The head of John
the Baptiſt. 25. And ſhe came in ſtraightway with haſte
unto the king, and aſked, ſaying, I will that thou give Iſle
by and by, in a charger, the head of John the Baptiſt. , 26.
And the king was exceeding ſorry, yet for his oath's ſake,
and for their ſakes which ſat with him, he would not re-
jećt her. 27. And immediately the king ſent an execu-
tioner, and commanded his head to be brought: and he
went, and beheaded him in the priſon, 28. And brought
his head in a charger, and gave it to the damſel: and the
damſel gave it to her mother. 29. And when his diſciples
heard of it, they came and took up his corpſe, and laid it
in a tomb. . . . .
- Here is, , , -
I. The wild notions that the people had concerning our Lord Jeſus,
v. 15. His own countrymen could believe nothing great concerning him,
becauſe they knew his poor kindred; but others that were not under
the power of that prejudice againſt him, were yet willing to believe any
thing rather than the truth—that he was the Son of God, and the true
Meſias: they ſaid, He is Elias, whom they expected; or, He is a Pro-
phet, one of the Old Teſtament prophets raiſed to life, and returned to
this world; or as one of the prophets, a Prophet now newly raiſed up,
‘equal to thoſe under the Old Teſtament.
II. The opinion of Herod concerning him.
and fame, of what he faid and what he did ; and he ſaid, “It is certainly
John Baptiſt, v. 14. As ſure as we are here, It is John whom I beheaded,
v. 16. He is riſen from the dead; and though while he was with us he
did no miracle, yet, having removed for a while to another world, he is
'come again with greater power, and now mighty works do shew forth
themſelves in him.” -
. . Note, 1. Where there is an idle faith, there is commonly a working
Jancy. The people ſaid, It is a prophet riſen from the dead; Herod
ſaid, . It is John Baptist riſen from the dead. It ſeems by this, that
the riſing of a prophet from the dead, to do mighty works, was a thing
expected, and was thought neither impoſſible nor improbable, and it was
now readily ſuſpected when it was not true ; but afterward, when it was
true concerning Chriſt, and a truth undeniably evidenced, yet then it was
obſtinately gainſaid and denied. Thoſe who moſt wilfully diſbelieve the
truth, are commonly moſt credulous of errors and fancies. -
2. They who fight againſt the cauſe of God, will find themſelves
baffled, even when they think themſelves conquerors; they cannot gain
their point, for the word of the Lord endures for ever. They who re-
joiced when the witneſſes were ſlain, fretted as much, when in three or
four days they roſe again in their ſucceſſors, Rev. 11. 10, 11. The im-
penitent, unreformed finner, that eſcapeth the ſword of Jehu, ſhall Eliſha
ſlay. -
3. A guilty conſcience needs no accuſer or tormentor but itſelf.
Herod charges himſelf with the murder of John, which perhaps no one
elſe dare charge him with ; I beheaded him ; and the terror of it made
St. MARK, vi.
|| heard Paul, but heard him with pleaſure.
He heard of his name ||
The Death of John the Baptiſt.
| him'imagine that Chriſt was John riſen. He feated John while he lived,
and now, when he thought he had got clear of him, fears him ten times:
j worſe when he is dead. One might as well be haunted with ghoſts, and,
furies, as with the horrors of an accuſing cdnſcience ; , thoſe therefore,
who would keep an undiſturbed peace, muſt keep an undefiled conſciences
A&ts 24. 16. tº . . . . . . . ;
4. There may be the terrors of ſtrońg convićtion, where there is not
the truth of a ſaving converſion, This Herod, who had this notion con:
cerning Chriſt, afterward fought to kill him, (Luke 13.31.) and did
ſet him at nought; (Luke 23, 11.) ſo that he will not be perſuaded,
though it be by one riſen from the dead; no, not by a John the Baptiſt
riſen from the dead. t ** 4
III. A narrative of Herod’s
brought in upon this occaſion, as it
obſerve, - º 3. . . . . . . . . . . '? . . . .
1. The great value and veneration which Herod had ſometime had
for John Baptiſt, which is related only by this evangeliſt, v. 20. Here
we ſee what a great way a man may go toward grace and glory, and yet
comè ſhort of both, and periſh eternally. . . . . . . . --
(1.) He “feared John, knowing that he was ajuſt man, and a holy.”
It is poſſible that a man may have a great reverence for good men, and
eſpecially for good miniſters, yea, and for that in them that is good, and
yet himſelf be a bad man. Obſerve, [1..] John was a juſt man, and a
holy; to make a complete good man, both juſtice and holineſs are ne-
ceſſary; holineſs toward God, and juſtice toward men. John was mor-
tified to this world, and ſo was a good friend both to juſtice and holineſs.
[2.] Herod knew this, not only by common fame, but by perſonal act
quaintance with him. Thoſe that have but little juſtice and holineſs
themſelves, may yet diſcern it with reſpect in others. And, [3.J He
therefore feared him, he honoured him. Holineſs and juſtice command
veneration, and many that are not good themſelves, have reſpect for thoſe
that are. f Q * * e dº -
(2.) He obſerved him ; he ſheltered him from the malice of his enes
mies; (ſo fome underſtand it ;) or, rather, he had a regard to his ex-
emplary converſation, and took notice of that in him, that was praiſe-
| worthy, and commended it in the hearing of thoſe about him ; he made
it appear that he obſerved what John ſaid and did.
f
f
r * . . . . . . . . . . .
putting John Baptiſt to death, which is
was in Matthew... And here we may
. | *
(3.) He heard him preach ; which was great condeſcenſion, coni
fidèring how mean John’s appearance was. To hear Chriſt himſelf
preach in our ſtreets, will be but a poor plea in the great day, Luke
13. 26. g -
(4.) He did many of thoſe things which John in his preaching taught
him. He was not only a hearer of the word, but in part a doer Qſ the
work. Some fins which John in his preaching reproved, he forſook, and
ſome duties he bound himſelf to ; but it will not ſuffice to do many things,
| unleſs we have reſpect to all the commandments. . . . t .
(5.) He heard him gladly. He did not hear him with terror as Felix
There is a flaſhy joy which
a hypocrite may have in hearing the word; Ezekiel was to his hearers
a lovely ſong ; (Ezek. 33. 32.) and the “ ſtony ground received the
word with joy,” Luke 8, 13. ë e :
2. John’s faithfulneſs to Herod, in telling him of his famlts. Herod
had married his brother Philip’s wife, v. 17. All the country, no doubt,
**
| cried ſhame on him for it, and reproached him for it ; but John reproved
him, told him plainly, “It is not lawful for thee to have thy brother's
wife.” This was Herod’s own iniquity, which he could not leave, when
he did many things that John taught him ; and therefore John tells him
of this particularly. Though he were a king, he would not ſpare him,
any more than Elijah did Ahab, when he ſaid, “Haſt, thou killed, and
alſo taken poſſeſſion ?” Though John had an intereſt in him, and he
might fear this plain-dealing would deſtroy his intereſt, yet he reproved
him; for faithful are the wounds of a friend; (Prov. 27.6.) and though
there are ſome ſwine that will turn again, and rend thoſe that caſt pearls
before them, yet, ordinarily, he that rebuketh a man, (if the perſon re-
proved has any thing of the underſtanding of a man,) “afterward ſhall
find more favour than he that flattereth with his tongue,” Prov. 28. 23.
Though it was dangerous to offend Herod, and much more to offend
Herodias, yet John would run the hazard rather than be wanting in his
duty. Note, Thoſe miniſters that would be found faithful in the work
of God, muſt not be afraid of the face of man. If we ſeek to pleaſe
men, further than is for their ſpiritual good, we are not the ſervants of
Chriſt. . . 4. - |
3. The malice which Herodias bore to John for this ; (v. 19.) She
“ had a quarrel with him, and would have killed him ;” but when ſhe
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could not obtain that, ſhe got him committed to:priſonºv. 17.4, Hérodº
reſpected him, till he touched him in his Herodias, Many that pretend
to honour propheſying, are for ſmooth things only, and love good preach-
ing, if it keep far enough from their beloved fin; but if that be touchéd,
they cannot bear it, . No-marvel if the world hate thoſe who teſtify of
it that its works are evil. . But, it is better that finners perſecuté mix,
niſters now for their faithfulneſs, than curſe them eternally for their un-
faithfulneſs. • . , * • ' * -
-- *
"... The plot laid to take off John's head. I am apt to think that ||
Herod was himſelf in the plot, notwithſtanding his pretences to be diſ-
pleaſed and ſurpriſed, and that the thing was concerted between him and
Herodias; for it is ſaid to be when a convenient day was come, , (v. 21.):
fit for ſuch a purpoſe. (1.) There muſt be a ball at court, upon the
king’s birth-day, and a ſupper prepared for.” his, lords, high captains,
and chief eſtates of Galilee.” (2.) To grace the ſolemnity, the daugh-
ter of Herodias muſt dance publicly, and Herod muſt take on him to be
wonderfully charmed with her dancing; and if he be, they that fit with
him, cannot but, in compliment to him, be ſo too, (3.) The king here-
upon muſt make her an extravagant promiſe, to give her whatever ſhe
would aſk, even to the half of the kingdom ; and yet, that, if rightly un-
derſtood, would not have reached the end deſigned, for John Baptiſt’s
head was worth more than his whole, kingdom. This prómiſe is bound
with an oath, that no room might be left to fly off from it; “He ſware
to her, Whatſoever thou ſhalt aſk, I will give. I can ſcarcely think
he would have made ſuch an unlimited promiſe, but that he knew what
ſhe would aſk. (4.) She, being inſtrućted by Herodias her mother,
aſked the head of John Baptiſt; and ſhe muſt have it brought her in a
charger, as a pretty thing for her to play with 3 (v. 24, 25,) and there
muſt be no delay, no time loſt, ſhe muſt have it by and by. (5.) Herod
granted it, and the execution was done immediately while the company
were together, which we can ſcarcely think the king would have done,
if he had not determined the matter before. But he takes on him, [1..]
To be very backward to it, and that he would not for all the world
have done it, if he had not been ſurpriſed into ſuch a promiſe ; The
king was exceeding ſorry, that is, he ſeemed to be ſo, he ſaid he was ſo,
he looked as if he had been ſo; but it was all ſham, and grimace, he was
really pleaſed that he had found a pretence to get John out of the way.
“Qui neſcit diſfimulare, meſcit regnare—The man who cannot diſſemble,
knows not how to reign.” And yet he was not without ſorrow for it; he
could not do it but with great regret and reluctancy; natural conſcience
will not ſuffer men to fin eaſily; the very commiſſion of it is vexatious;
what then will the refle&tion upon it be 2 [2.] He takes on to be very ſen-
fible of the obligation of his oath ; whereas if the damſel had aſked but
a fourth part of his kingdom, I doubt not but he would have found out a
way to evade his oath. The promiſe was raſhly made, and could not
bind him to do an unrighteous thing. Sinful oaths muſt be repented of,
and therefore not performed; for repentance is the undoing of what we
have done amiſs, as far as is in our power. When Theodoſius the em-
peror was urged by a ſuitor with a promiſe, he anſwered, Iſaid it, but
did not promiſe it if it be unjuſt. If we may ſuppoſe that Herod knew
nothing of the deſign when he made that raſh promiſe, it is probable that
he was hurried into the doing of it by thoſe about him, only to carry on
the humour; for he did it for their ſakes who ſat with him, whoſe com-
pany he was proud of, and therefore would do any thing to gratify them.
Thus do princes make themſelves ſlaves to thoſe whoſe reſpect they covet,
and both value and ſecure themſelves by. None of Herod’s ſubjećts
ſtood in more awe of him than he did of “his lords, high captains, and
chief eſtates. The king ſent an excutioner, a ſoldier of his guard. Bloody
tyrants have executioners ready to obey their moſt cruel and unrighte-
ous decrees. Thus Saul has a Doeg at hand, to fall upon the priests of
the Lord, when his own footmen declined it.
5. The effect of this is, (1.) That Herod’s wicked court is all in
triumph, becauſe this prophet tormented them ; the head is made a pre-
ſent of to the damſel, and by her to her mother, v. 28. (2.) That John
Baptiſt’s ſacred college is all in tears ; the diſciples of John little
thought of this ; but, when they heard of it, they came, and took up the
neglected corpſe, and laid it in a tomb ; where Herod, if he had pleaſed,
might have found it, when he frightened himſelf with the fancy that
John Baptiſt was riſen from the dead. * , -
30. And the apoſtles gathered themſelves together untC)
Jeſus, and told him all things, both what they had done,
and what they had taught. 31. And he ſaid unto them,
..ST. TMARK, 'V'ſ.
*
*
!Come ye yourſelves apart inté à deſert place, and reſta
while : for there were many coming and going, and they
* . . . .
thither out of all cities, and outwent them, and cámétdº
gether, unto him. 34. And Jeſus, when he came out,
ſaw much people, and was moved with compaſſion to-
ward them, becauſe...they were as ſheep not having a
ſhepherd: and he began to teach them many things.
35. And when the day was now far ſpent, his diſciples
came unto him, and ſaid, This is a deſert place, and now
the time is far paſſed: 86. Send them away, that they
may go into the country round about, and into the vil-
lages, and buy themſelves bread: for they have nothing
to eat. . 37. He anſwered and ſaid unto them, Give ye
them to eat. And they ſay tunto him, Shall we go and
buy two hundred penny-worth of bread, and give them to
eat P 38. He ſaith unto them, How many loaves have ye?
Go, and ſee. And when they knew, they ſay, Five, and
two fiſhes. 39. And he commanded them to make all ſit.
down by companies upon the green graſs. 40. And they
ſat down in ranks by hundreds and, by fifties. 41. And
when he had taken the five loaves, and the two fiſhes, he
looked up to heaven, and bleſſed, and brake, the loaves,
and gave them to his diſciples, to ſet before them ; and the
two fiſhes divided he among them all. 42. And they did
all eat, and were filled. 43. And they took up twelve
baſkets full of the fragments, and of the fiſhes. 44. And
they that did eat of the loaves, were about five thouſand
Iſle Ile
In theſe verſes, we have, ; -
I. The return to Chriſt of the apoſtles whom he had ſent forth, (v. 7.)
to preach, and work miracles. They had diſperſed themſelves into ſeve-
ral quarters of the country for ſome time, but when they had made good
their ſeveral appointments, by conſent they gathered themſelves together,
to compare notes, and came to Jeſus, the Centre of their unity, to give
the ſervant that was ſent to invite to the feaſt, and had received anſwers
from the gueſts, came, and “ſhewed his Lord all theſe things,” ſo did the
what they had taught.” Miniſters are accountable both for what they
do, and for what they teach ; and muſt both watch over their own ſouls,
and watch for the ſouls of others, as thoſe that muſt give account, Heb.
13. 17. . Let them not either do any thing, or teach any thing, but what
they are willing ſhould be related and repeated to the Lord Jeſus. It
is a comfort to faithful miniſters, when they can appeal to Chriſt con-
cerning their doćtrine and manner of life, both which perhaps have been
miſrepreſented by men; and he gives them leave to be free with him,
and to lay open their caſe before him, to tell him all things, what treat-
ment they have met with, what ſucceſs and what diſappointment.
II. The tender care Chriſt took for their repoſe, after the fatigue they
had ; (v. 31.) He ſaid unto them, perceiving them to be almoſt ſpent,
and out of breath, “Come ye yourſelves apart, into a deſert place, and
reſt a while. It ſhould ſeem that John’s diſciples came to Chriſt with
the mournful tidings of their maſter’s death, much about the ſame time
that his own diſciples came to him with the report of their negotiation.
Note, Chriſt takes cognizance of the frights of ſome, and the toš of
others, of his diſciples, and provides ſuitable relief for both, reſt for thoſe
that are tired, and refuge for thoſe that are terrified. With what kind-
neſs and compaſſion doth Chriſt ſay to them, Come, and rest / Note,
The moſt ačtive ſervants of Chriſt cannot be always upon the ſtretch of
buſineſs, but have bodies that require ſome relaxation, ſome breathing-
time ; we,ſhall not be able to ſerve God without ceaſing, day and night,
till we come to heaven, where they never rest from praiſing him, Rev.
| 4.8. And the Lord is for the body, conſiders its frame, and not only
Chriſt's tender Care of the Apoſtles. ;
had no leiſure ſo much as to eat. §2. And they departed.
into a deſert place by ſhip privately. , 33. Andžthe people, ".
!ſaw them departing; and many knew him, and ran afoot .
him an account of what they had done purſuant to their commiſſion ; as
apoſtles here; they told him all things, both “what they had done, and
A.
r . . . . & ... '
. * , t . ‘. . . . . . -
AST, MARK, VI,
sº
The Miracle of the Loaves and Fiſhes.
slewºit time for reſt, but puts itän mind of reſting. * Come my people, !Chriſt and his diſciples tobk with them into the deſert, that they might

* * ,
enter thou into thy chambers. Return to thy reſt.” And thoſe that work
ºy and faithfully, hay cheerfully retire to reſt. “. The ſleep of
the º: man is ſweet.” ... But obſerve, 1. Chriſticalls them to
come themſelves apart ; for, if they had any body with them, they would
have ſomething to ſay, or ſomething to do for their good; if they muſt
zest, they muſt be alone. 2. He invites them not to ſome pleaſant
cº untry feat, where there were fine buildings and fine gardens, bpt into
d diſtri place, where the accommodations were very poor, and which was
fitted by nature only, and not by art, for quietneſs and reſt. But it was
of a piece with all the other curcumſtancés he was in ; no wonder that
he who had but a ſhip for his preaching place, had but a deſert for his
reſting place. 3. H -
pećt to reſt long, only to get breath, and then to go to work again. There
is no remaining rest for the people of God till they come to heaven. 4.
The reaſon given for this, is, not ſo much becauſe they had been in don-
stant work, but becauſe they now were in a constant hurry; ſo that they
had not their work, in any order; “ for there were many coming and
going, and they had no leiſure ſo much as to eat.” Let but proper time
be ſet, and kept, for every thing, and a great deal of work may be done
with a great deal of eaſe; but if people be continually coming and
going, and no rule or method be obſerved, a little work will not be done
without a deal of trouble. 5. They withdrew, accordingly, by ship;
not crofing the water, but making a coaſting voyage to the deſert of
Bethſaida, v. 32. Going by water was much leſs toilſome than going
by land, would have been. They went away privately, that they might
be by themſelves.
vate ſometimes.
come. Note, A failure in good manners will eaſily be excuſed in thoſe
who follow Chriſt, if it be but made up in a fulneſs of good affections.
They followed him of their own accord, without being called upon.
Here is no time ſet, no meeting appointed, no bell tolled ; yet they thus
fly like a cloud, and as the doves to their windows. ; :
ºut of the eities, quitted their houſes and ſhops, their callings and af.
fairs, to hear him preach. They followed him afoot, though he was
gone by fea, and ſo, to try them, ſeemed to put a ſlight upon them, and
to endeavour to ſhake them off; yet they ſtuck to him. They ran afoot,
and made ſuch haſte, that they out-went the diſciples, and came together
to him with an appetite to the word of God. Nay they followed him,
though it was into a deſert place, deſpicable and inconvenient. The pre-
ſence of Chriſt will turn a wilderneſs into a paradiſe.
IV. The entertainment Chriſt gave them; (v. 34.) When he ſaw much
people, inſtead of being moved with diſpleaſure, becauſe they diſturbed
him when he deſired to be private, as many a man, many a good man,
would have been, he was moved with compaſſion toward them, and looked
upon them with concern, becauſe they were as sheep having no shepherd,
they ſeemed to be well-inclined, and manageable as ſheep, and willing to
be taught, but they had no shepherd, none to lead and guide them in the
right way, none to feed them with good doćtrine : and therefore, in
compaſſion to them, he not only healed theirJºck, as it is in Matthew,
but he taught then many things, and we may be ſure that they were all
true and good, and fit for them to learn. -
V. The proviſion he made for them alſ; all his hearers he generouſly
made his gueſts, and treated them at a ſplendid entertainment; ſo it
might truly be called, becauſe a miraculous one.
1. The diſciples moved that they ſhould be ſent home. When the
day was now far ſpent, and night drew on, they ſaid, “ This is a deſert
place, and much time is now paſſed ; fend them away to buy bread,”
v. 35, 36. This the diſciples ſuggeſted to Chriſt; but we do not find
that the multitude themſelves did. They did not ſay, Send us away,
(though they could not but be hungry,) for they “eſteemed the words
of Chriſt’s mouth more than their neceſſary food,” and forgat themſelves
when they were hearing him; but the diſciples thought it would be a
kindneſs te them to diſmiſs them. Note, Willing minds will do more,
and hold out longer,
them. . .
2. Chriſt ordered that they ſhould all be fed; (v. 87.) Give ye them.
to-eat. Though their crowding after him and his diſciples hindered them,
from eating, (v. 3F.) yet he would not therefore, to be even with them,
fend them away faſting, but, to teach us to be kind to thoſe who are
e calls them only to reſt a while ; they muſt not ex-||
| let them ſee their folly in forecaſting
The moſt public perſons cannot but wiſh to be pri- |
- • * . . || poverty abounded to the riches of their liberality.”
III. The diligence of the people to follow him. It was rude to do |
fo, when he and his diſciples were defirous, for ſuch good reaſon, to re- |
fire; and yet they are not blamed for it, nor bid to go back, but bid wel- |
ollowed him,
in that which is good, than one would expect from ||
rude to us, he ordered proviſion to be made for them; that bread which
i tnake a quiet meal of it for themſelves, he will have them to partake of,
| Thus was he given to hoſpitality. They attended on the ſpiritual food
| of his word, and then he took care that they ſhould not want corporal
| food. ... The way of duty, as it is the way of ſafety, ſo it is the way to
| ſupply. Let God alone to fill the pools with rain from heaven, and ſo.
| to make a well even in the valley of Baca, for thoſe that afé going Zion-
ward, from ſtrength to ſtrength, Pſ, 84; 6,7. Providence, not tempted,
but duly trusted, never yet failed any of God’s faithful ſervants, but has
refreſhed many with ſeaſonable and ſurpriſing relief. It has often been
ſeen in the mount of the Lord, Jehovahjireh, that the Lord will provide fog
thoſe that wait on him. . * . . . . . . . . . * , a
*
3. The diſciples objećted againſt it as impracticable; “Shall we ge
and buy two hundred penny-worth of bread, and #: them to eat "Thus
through the weakneſs of their faith, inſtead of waiting for directions
from Chriſt, they perplex the cauſe with projećts of their own. It was
a queſtion, whether they had 200 pence with them, and whether the
country would of a ſudden afford ſo much bread if they had, and whether
that would ſuffice ſo great a company ; but thus. Moſes objećted,
(Numb. 11. 22.) Shall the flocks or herds be ſtain for then P. Chriſt would
f ecaſting for themſelves, that they might put
the greater value upon his proviſion for them.” . . . . . .
, 4. Chriſt effected it, to univerſal ſatisfaction. They had brought with
them five loaves, for the vićtualling of their ſhip, and two fishes perhaps
they caught as they came along ; and that is the bill of fare. This was
but a little for Chriſt and his diſciples, and yet this they muſt give away,
as the widow her two mites, and as the churches of Macedonia’s “deep
We often find
Chriſt entertained at other people’s tables, dining with one friend, and
ſupping with another ; but here we have him ſupping a great many at
his own charge, which ſhews that, when others ministered to him of their
Julyſance, it was not becauſe he could not ſupply himſelf otherwiſe; (if
| he were hungry, he needed not tell them ; ) but it was a piece of humi-
liation, that he was pleaſed to ſubmit to, nor was it agreeable to the in-
tention of miracles, that he ſhould work them for himſelf. Obſerve,
(1.) The proviſion was ordinary. Here were no rarities, no varieties,
though Chriſt, if he had pleaſed, could have furniſhed his table with
them; but thus he would teach us to be content with food convenient
for us, and not to be defirous of dainties. If we have for neceſſity, it is
| no matter though we have not for delicacy and curioſity. God, in love,
gives meat for our hunger; but, in wrath, gives meat for our lusts, Pſ.
78. 18. The promiſe to them that fear the Lord, is, that verily they
ſhall be fed; he doth not ſay, They ſhall be feasted. If Chriſt and his
diſciples took up with mean things, ſurely we may. • . . .
(2.) The gueſts were orderly ; for they ſat down by companies upon.
the green graſs, (v. 39.) they ſat down in ranks, by hundreds and by
fifties, (v. 40.) that the proviſion might the more eaſily and regularly
be diſtributed among them; for God is the God of order, and not of
confuſion. Thus care was taken that every one ſhould have enough,
and none be overlooked, nor any have more than was fitting.
(3.) A bleſfing was craved upon the meat, He looked up to heaven,
and bleſſed. Chriſt did not call one of his diſciples to crave a bleſſing,
but did it himſelf: (v. 41.) and by virtue of this bleſfing the bread'
ſtrangely multiplied, and ſo did the fiſhes, for they did all eat, and were
lfilled, though they were to the number of five thouſand, v.42, 44. This
miracle was ſignificant, and ſhews that Chriſt came into the world, to be
the great Feeder as well as the great Healer; not only to reſtore, but to
preſerve and nouriſh, ſpiritual life; and in him there is enough for all
that come to him, enough to fill the ſoul, to fill the treaſures ; none are
ſent empty away from Chriſt, but thoſe that come to him full of them-
ſelves.
(4.) Care was taken of the fragments that remained, with which they
filled twelve baſkets. Though Chriſt had bread enough at command, he
would hereby teach us, not to make waſte of any of God’s good crea-
|tures; remembering how many there are that do want, and that we know
not but we may ſome time or other want ſuch fragments, as we throw
away.
45. And ſtraightway he conſtrained his diſciples to get
into the ſhip, and to go to the other ſide before unto Beth-
ſaida, while he ſent away the people. 46. And when he
had ſent them away, he departed into a mountain to pray.
|47. And when even was come, the ſhip was in the midſt
2
.r. “. . ~, - * ; , ; ; . . . . *
g :- - i * w. tº .
* & - ' ' I ** * - * *
of the ſea, and he alone on the land, 48. And he ſaw them
toiling in rowing; (for the wind was contrary unto them:)
and about the fourth watch of the night he cometh unto
them, walking upon the ſea; and would have paſſed by
them, 49. But when they ſaw him walking upon the
ſea; they ſuppoſed it had been a ſpirit, and cried out. 50.
(For they all ſaw him, and were troubled.) And imme-
diately he talked with them, and ſaith unto them, Be of
good, cheer, it is I, be not afraid. '951.) And ſhe went up
unto them into the ſhip, and the wind ceaſed: and they
were ſore amazed in themſelves beyond meaſure, and
wondered. 52. For they conſidered not "the miracle of
the loaves, for their heart was hardened. 53. And, when
they had paſſed over, they came into the land of Genneſa.
ret, and drew to the ſhore. 54. And when they were
come out of the ſhip, ſtraightway they knew him, 55.
And ran through that whole region round about, and be-
gan to carry about in beds thoſe that were fick, where they
heard he was. 56. And whitherſoever he entered, into
villages, or cities, or country, they laid the ſick in the
ſtreets, and befought him that they might touch, if it were
but the border of his garment; and as many as touched
him, were made whole. . -
This paſſage of ſtory we had Matth. 14. 22, &c. only what was there
related concerning Peter, is omitted here. Here we have,
I. The diſperfing of the aſſembly; Chriſt constrained his diſciples to
go before by ſhip to Bethſaida, intending to follow them, as they ſup-
poſed, by land. The people were loath to ſcatter, ſo that it coſt him
ſome time and pains to ſend them away. For now that they had got a
good ſupper, they were in no haſte to leave him. But as long as we are
here in this world, we have no continuing city, no not in communion
with Chriſt. The everlaſting feaſt is reſerved for the future ſtate.
II. Chriſt departed into a mountain, to pray. Obſerve, 1. He prayed;
though he had ſo much preaching-work upon his hands, yet he was much
in prayer; he prayed often, and prayed long, which is an encouragement
to us to depend upon the interceſſion he is making for us at the right
hand of the Father, that continual interceſſion. 2. He went alone, to
pray; though he needed not to retire for the avoiding either of diſtrac-
tion or of oſtentation, yet, to ſet us an example, and to encourage us in
our ſecret addreſſes to God, he prayed alone, and, for want of a cloſet,
went up into a mountain, to pray. A good man is never leſs alone than
when alone with God. -
III. The diſciples were in diſtreſs at ſea; The wind was contrary,
(v. 48.) ſo that they toiled in rowing, and could not get forward. This
was a ſpecimen of the hardſhips they were to expect, when hereafter he
ſhould ſend them abroad to preach the goſpel ; it would be like ſending
them to ſea at this time with the wind in their teeth; they muſt expect to
toil in rowing, they muſt work hard to ſtrive againſt ſo ſtrong a ſtream ;
they muſt likewiſe expe&t to be toſſed with waves, to be perſecuted by |
their enemies; and by expoſing them now he intended to train them up
for ſuch difficulties, that they might learn to endure hardneſs. The
church is often like a ſhip at ſea, toſſed with tempests, and not comforted;
we may have Chriſt for us, and yet wind and tide againſt us ; but it is a
comfort to Chriſt’s diſciples in a ſtorm, that their Maſter is in the
heavenly mount, interceding for them. -
IV. Chriſt made them a kind viſit upon the water. He could have
checked the winds, where he was, or have ſent an angel to their relief;
but he choſe to help them in the moſt endearing manner poſſible, and
therefore came to them himſelf. -
1. He did not come till the fourth watch of the night, not till after
three o’clock in the morning ; but then he came. Note, If Chriſt’s
viſits of his people be deferred long, yet at length he will come ; and
their extremity is his opportunity to appear for them ſo much the more
ſeaſonably. Though the ſalvation tarry, yet we muſt wait for it; at the
end it shallſpeak, in the fourth watch of the might, and not lie.
2. He came, walking upon the waters. The ſea was now toſſed with
waves, and yet Chriſt came, walking upon it; for though the floods liſt
up their voice, the Lord on high is mightier, Pſ. 93. 3, 4. No difficul-
Vol. IV. No. 80, -
|
išT. MARK, VI,
H. ſet time is come.
, 3. He would have paſſed by them.; that is, he
diſciples of Chriſt cheerful even in a ſtorm, and no longer fearful.
Chriſt walking on the water.
tfes can obſtrućt Chriſt's gracious appearances, for his people, when the
He will either º or force, a way through the moſt
tempeſtuous ſea, for their deliverance, Pſ, 42, 7, 8. , , . . . . ! . . .
ſet his face, and ſteered
his courſe, as if he would have gone further, and took no notice of them;
this he did, to awaken them to call to him. Note, Providence, when if
is aćting deſignedly and directly for the ſuccour of God’s people, yet,
ſometimes ſeems as if it were giving them the go-by, and regarded not
| their caſe. They thought that he would, but we may be ſure that he
would not, have passed by them. . . . . . . . . . . . . . . . . . . .
. . 4. They were frightened at the fight of him, ſuppoſing him to have
been an apparition; They all ſaw him, and were troubled, (v. 50.); think-
ing it had been ſome daemon, or evil genius;, that haunted them, and
raiſed this ſtorm. We often perplex and frighten ourſelves with phan-
taſms, the creatures of our own fancy and imagination.
5. He encouraged them, and filenced their fears, by making himſelf
known to them ; he talked familiarly with them, ſaying, Be of good cheer,
it is I; be not afraid. Note, (1.) We know not Chriſt till he is pleaſed
to reveal himſelf to us. “It is I ; I your Maſter; I your Friend, I
your Redeemer and Saviour. It is I, that came to a troubleſome earth,
and now to a tempeſtuous ſea, to look after you.”, (2.) The know-
ledge of Chriſt, as he is in himſelf, and near to us, is enough to make the ,
If it
be ſo, why am I thus P. If it is Chriſt that is with thee, be of good cheer,
| be not afraid. Our fears are ſoon ſatisfied, if our miſtakes be but rec-
|tified, eſpecially our miſtakes concerning Chriſt. &
| 2 Kings 6, 15.17. Chriſt’s preſence with us in a ſtormy day, is enough
| to make us of good cheer, though clouds and darkneſs be round about
| us. He ſaid, It is I. He doth not tell them who he was, (there was
See Gen. 21. 19.
no occaſion,) they knew this voice, as the ſheep know the voice of their
own ſhepherd, John 10. 4. How readily doth the ſpouſe ſay, once and
again, It is the voice of my Beloved? Cant. 2.8-5. 2. He ſaid ty's
sia-—I am he ; or I am ; it is God’s name, when he comes to deliver Iſ-
rael, Exod. 3. 14. So it is Chriſt’s, now that he comes to deliver his
diſciples. When Chriſt ſaid to thoſe that came to apprehend him by
force, I am he, they were ſtruck down by it, John 18.6. . When he
ſaith to thoſe that come to apprehend him by faith, I am he, they are
raiſed up by it, and comforted. - -
6. He went up to them into the ship, embarked in the ſame bottom
with them, and ſo made them perfeótly eaſy. Let them but have their
Maſter with them, and all is well. And as ſoon as he was come into the
ſhip, the wind ceaſed. In the former ſtorm that they were in, it is ſaid,
“ He aroſe, and rebuked the winds, and ſaid to the ſea, Peace, be ſtill ;”
(ch. 4. 39.) but here we read of no ſuch formal command given, only
the wind ceaſed all of a ſudden. Note, Our Lord Jeſus will be ſure to
do his own work always effectually, though not always alike ſolemnly,
and with obſervation. Though we hear not the command given, yet, if
thus the wind ceaſe, and we have the comfort of a calm, ſay, It is be-
cauſe Chriſt is in the ſhip, and his decree is gone forth or ever we are
aware, Cant. 6. 12. When we come with Chriſt to heaven, the wind
ceaſeth preſently; there are no ſtorms in the upper region. -
7. They were more ſurpriſed and aſtoniſhed at this miracle than did
become them, and there was that at the bottom of their aftoniſhment,
which was really culpable; They were ſore amazed in themſelves, were in
a perfeót extaſy; as if it were a new and unaccountable thing, as if Chriſt
had never done the like before, and they had no reaſon to expect he
ſhould do it now ; they ought to admire the power of Chriſt, and to be
confirmed hereby in their belief of his being the Son of God ; but why
all this confuſion about it? It was becauſe they conſidered not the miracle
of the loaves; had they given that its due weight, they would not have
| been ſo much ſurpriſed at this ; for his multiplying the bread was as
great an inſtance of his power as his walking on the water. They were
trangely ſtupid and unthinking, and their heart was hardened, or elſe
they would not have thought it a thing incredible that Chriſt ſhould com-
mand a calm. It is for want of a right underſtanding of Chriſt’s for-
mer works, that we are tranſported at the thought of his preſent works,
as if there were never the like before.
V. When they came to the land of Genneſaret, which lay between
Bethſaida and Capernaum, the people bid them very welcome ; The men
of that place preſently knew Jeſus, (v. 54.) and knew what mighty
works he did wherever he came, what a univerſal Healer he was ; they
knew likewiſe that he uſed to ſtay but a little while at a place, and there-
fore they were concerned to improve the opportunity of this kind viſit
which he made them; They rah gº that whole region round aboué,
4.
f
* , -
.# *
* ... -- . . . .
£"F, 3 . . . . "
- t * * * *
** - -* : * * *
* * , , " '} {
A , * * - - * * {-|
-- * ~ T; () cº * : * ..."
withºlt poſſible expedition, and began to earāy about in beds thºſe that
were ſité, and notable to go themſelves; there was no danger of their |
#. gold when they hoped to get-acúre, v. 55. Let him go where
ié would; he was crowded with patients—in the towns, in the cities; in
the villages about the eities; they laid theftek in the streets, to bein his
way, aſſà begged leave for them to touch if it were but the border of his
gååmerit; as the woman with the bloody iſſue did, by whom, it ſhould
feeth, this method of application was firſt brought in ; and as many as
#itched, were made whole. We do not find that they were defirous to ||
be taught by him, only to be healed. Pf miniſters could now curel
people’s bodily diſeaſes, what multitudes would attend them But it is
#d to think how much more coheerned the moſt of men are about their
bodies than about their ſouls. ,, . . . . . . . . . . . . . . . .
CHAP. VII. "º
In this chapter, we have, I. Ghrift's diffute with the Scribes and Phariſees
... about £ating; meat with unwashen hands; (v. 1.13.) and the needful.
instructions he gave to the people upon that oceaſon, andfurther emplained
to his diſiples, v. 14.23. II. His curing of the woman ºf Çanadº’s
daughter that was poſſeſſed, v. 24.30. III. The relief of a man that
was deaf, and had an impediment in his ſheech, v. 31.87. . . . .
|
ST. MARK, WłI.
|
| he begins with the º: * - " - " - " ' ' -
'll the law of God’s making, and diſcharges his diſciples from the obligation
| of that ; which here'he doth fully, upon occaſion of the offence which
kept up their viſitations and ſent in
The Traditions of the Elders.
not into his heast, but into the belly, and gºath ºut into
the draught, purging all meats? 20: "And he ſaid, That
| which cometh out of the man, that defileth, the man. , 21.
|For from within, out of the heart of men, progeed evil.
| thoughts, adult tries;fºrnications, murders, 22. Thefts,
|covetouſneſs, wickedneſs, deceit, laſciviouſneſs, an evil eye,
blaſphemy, pride, fooliſhneſs; 23. All theſe evil things
come from within, and defile the man, . . . . .
. One great défign of Chriſt’s doming, was, to ſet aſide the ceremonial -
law which God made, 404 to put anſend to it; to make way fort which
eremonial law; which men had made, and added to
the Phariſees took at them for the violation of it. Theſe Pharifees and
• te “J - V. • * - * * -
Scribes with whom he had this argument, are ſaid to come from Jeruſh-
lem down to, Galilee—flourſcore or a hundred miles, to pick quarpels with
four Saviour there, where they ſuppoſed him to have the greateſt intereſt
and reputation. Had they come ſo far to be taught by him, their zeal
| had been commendable ; but to come ſo far to oppoſe him, and to check
the progreſs of his goſpel, was great wickedneſs. It ſhould ſeem that
; the Scribes and Phariſees at Jeruſalem pretended not only to a pre-emi-
: nence above, but to an authority over, the country-clergy, and therefore
quiſitors among them, as they did to
1. THEN came together unto him the Phariſees, and
... -N. certain of the Scribes, which came from Jeruſa.
lenh. 2. And when they ſaw ſome of his diſciples eat
bread with defiled (that is to ſay, with unwāſhen) hands, |
they found fault, 3. For the Phariſees, and all the Jews,
except they waſh their hands oft, eat not, holding the tradi- ||
tion of the elders. 4. And when they come from the market,
except they waſh, they eat not. And many other things
there are, which they have received to hold, as the waſhing
of cups, and pots, brazen veſſels, and of tables. 5. Then
the Phariſees and Scribes aſked him, Why walk not thy
diſciples according to the tradition of the "elders, but eat
bread with unwaſhen hands; 6. He anſwered and ſaid unto
them, Well hath Eſaias propheſied of you hypocrites, as it
is written, This people honoureth me with their lips, but
their heart is far from me. 7. Howbeit, in vain do they
worſhip me, teaching for doćtrines the commandments of
men, 8. For laying aſide the commandment of God, ye
hold the tradition of men, as the waſhing of pots and cups:
and many other ſuch like things ye do. . 9. And he ſaid
unto them, Full well ye rejećt the commandment of God,
that ye may keep your own tradition, 10. For Moſes
ſaid, Honour thy father and thy mother : and, Who-
ſo curſeth father or mother, let him die the death.
11. But ye ſay, If a man ſhall ſay to his father, or
mother, It is Corban, that is to ſay, a gift, by what-
ſoever thou mighteſt be profited by me : he ſhall be
free. 12. And ye ſuffer him no more to do aught for
his father or his mother : 13, Making the word of
God of no effect, through your tradition which ye have
delivered : and many ſuch like things do ye. 14. And
when he had called all the people unto him, he ſaid unto
them, Hearken unto me every one of you and underſtand.
15. There is nothing from without a man that, entering
into him can defile him : but the things which come out
of him, thoſe are they that defile the man. 16. If any
man have ears to hear, let him hear. 17. And when he
was entered into the houſe from the people, his diſciples
aſked him concerning the parable. 18. And he ſaith unto
them, Are ye ſo without underſtanding alſo : Do ye not
perceive, that whatſoever thing from without entereth
John when he appeared, John I. 19.
| Now in this paſſage we may obſerve, * .
| I. What the tradition of the elders was ; by it all were enjoined to
! wash their hands before meat ; a cleanly cuſtom, and no harm in it; and
yet as ſuch to be over-nice in it diſcovers too great a care about the body,
which is of the earth ; but they placed religion in it, and would not
leave it indifferent, as it was in its own nature ; people were at their
liberty to do it or not to do it; but they interpoſed their authority,
and commanded all to do it upon pain of excommunication; this they
kept up as a tradition of the elders. The Papiſts pretend a zeal for the
authority and antiquity of the church and its canons, and talk much of
councils and fathers, when really it is nothing but a zeal for their own
wealth, intereſt, and dominion, that governs them; and ſo it was with the
Phariſees. - - - -
We have here an account of the pračtice of the Phariſees and all the
Jews, v. 3, 4, . 1. They washed their hands oft; they waſhed them,
7vyºff ; the critics find a great deal of work about that word, ſome
making it to denote the frequency of their waſhing; (ſo we render it;)
others think it ſignifies the pains they took in waſhing their hands;
they waſhed with great care, they waſhed their hands to their wriſts; (ſo
forme;) they lifted up their hands when they were wet, that the water
might run to their elbows. 2. They particularly waſhed before they ate
bread; that is, before they ſat down to a ſolemn meal; for that was the
rule ; they muſt be ſure to waſh before they eat the bread on which they
begged a bleſfing, “Whoſoever eats the bread over which they recite
the benedićtion, Bleſſed be he that producelh bread, muſt waſh his hands
before and after,” or elſe he was thought to be defiled. 3. They took
fpecial care, when they came in from the markets, to waſh their hands;
from the judgment-halls, ſo ſome ; it fignifies any place of concourſe
where there were people of all ſorts; and, it might be fuppoſed, ſome
heathen or Jews under a ceremonial pollution, by coming near to whom
they thought themſelves polluted ; ſaying, “’Stand by thyſelf, come
not near me, I am holier than thou,” Iſa. 65.5. They ſay, The rule
of the rabbins was—That, if they waſhed their hands well in the morn-
ing, the firſt thing they did, it would ſerve for all day, provided they
kept alone ; but, if they went into company, they muſt not, at their re.
turn, either eat or pray till they had waſhed their hands; thus the
elders gained a reputation among the people for ſansity, and thus they
exerciſed and kept up an authority over their conſciences. 4. They
added to this the waſhing of cups, and pots, and brazen veſſels, which
they ſuſpected had been made uſe of by heathens, or perſons polluted;
nay, and the very tables on which they ate their meat. There were
many caſes in which, by the law of Moſes, waſhings were appointed;
but they added to them, and enforced the obſervation of their own im-
poſitions as much as of God’s inſtitutions.
II. What the praćtice of Chriſt's diſciples was ; they knew what the
law was, and the common uſage ; but they underſtood themſelves ſo well,
that they would not be bound up by it : they ate bread with defiled,
into the man, it cannot defile him, 19. Becauſe it entereth
that is, with unwashen, hands, v.2. Eating with unwashen händs they


* tº * g
re. * * . . . r , , , sº wry
called eating with deftled hands; thus men keep up their ſuperſtitious,
vanities by putting every thing into an ill name, that contradićts them,
The diſciples knew (it is probable), that the Phariſees had their eye ||
upon them, and yet they would not humour therh by a compliance with
their traditions; but took their liberty as at other times, and ate bread.
with unwashën hands; and herein "...º.º.º.º. it might
ſeem to come ſhort, did really eage6d, that of the
Matth, '5. 20. . . . - ‘. . . ; , . . . . . . . . . . . , t
III. The offence which the Phariſees took at this.; They foundſault ;
(v. 2.) they cenſured them as profane, and men of a looſe converſation,
or rather as men that would not ſubmit to the p&ver of the church; to:
decree rites and ceremonies, and were therefore rebellious, factious, and
ſchiſmatical. They brought a complaint againſt them to their Maſter, .
expe&ting that he ſhould check them, and order them to conform ; for
they that are fond of their own inventions and impoſitions, are commonly
ready to appeal to Chriſt, as if he ſhould countenance them, and as if his
authority muſt interpoſe for the enforcing of them, and the rebuking of
thoſe that do not comply with them. They do not aſk, Why do not
thy diſciples do as we do P. (Though that was it they meant, coveting.
to make themſelves the ſtandard.) But why do not they “walk accord-
ing to the tradition of the elders ?” v. 5. To which it was, eaſy to
anſwer, that, by receiving the doćtrine of Chriſt, they had “more un-
derſtanding than all their teachers, yea, more than the ancients,” Pſ.
119. 99, 100. - - *
IV. Chriſt’s vindication of them ; in which, - *
I. He argues with the Phariſees concerning the authority by which
this ceremony was impoſed; and they were the fitteſt to be diſcourſed
with concerning that, who were the great ſticklers for it : but this he
did not ſpeak of publicly to the multitude, (as appears by his calling
the people to him, v. 14.) left he ſhould have ſeemed to ſtir them up to
fa&tion and diſcontent at their governors; but addreſſed it as a reproof
to the perſons concerned : for the rule is, Suum cuique—Let every one
have his own. -
(1.) He reproves them for their hypocriſy in pretending to honour
God, when really they had no ſuch deſign in their religious obſervances. ;
(v. 6, 7.) They honour me with their lips, they pretend it is for the glory
of God that they impoſe thoſe things, to diſtinguiſh themſelves from
the heathem; but really their heart is far from God, and is governed by
nothing but ambition and covetouſneſs. They would be thought hereby
to appropriate themſelves as a holy people to the Lord their God, when
really it is the fartheſt thing in their thought.
ſide of all their religious exerciſes, and their hearts were pot right with
God in them, and this was worſhipping God in vain ; for neither
was he pleaſed with ſuch ſham-devotions, nor were they profited by them.
(2.) He reproves them for placing religion in the inventions and in-
junétions of their elders and rulers; They taught for doctrines, ille tra-
ditions of men. When they ſhould have been preſſing upon people the
great principles of religion, they were enforcing the canons of their
church, and judged of people's being Jews or no, according as they did,
or did not, conform to them, without any conſidenation had, whether
they lived in obedience to God’s laws or no. It was true, there were
divers waſhings impoſed by the law of Moſes, (Heb. 9, 10.) which were
intended to ſignify that inward purification of the heart from worldly
fleſhly luſts, which God requires as abſolutely neceſſary to our com- ||
munion with him ; but, inſtead of providing the ſubſtance, they pre-
ſumptuouſly added to the ceremony, and were very nice in washing pots
and cups ; and obſerve, he adds, Many other ſuch like things ye do,
v. 8. Note, Superſtition is an endleſs thing. If one human invention
and inſtitution be admitted, though ſeemingly ever ſo innocent, as this
of waſhing hands, behold, a troop comes, a door is opened for many other
Juch things. - -
(3.) He reproves them for laying aſide the commandment of God, and
overlooking that, not urging it in their preaching, and in their diſcipline
conniving at the violation of that, as if that were no longer of force,
v. 8. Note, It is the miſchief of impoſitions, that too often they who
are zealous for them, have little zeal for the eſſential duties of religion,
but can contentedly ſee them laid afide. Nay, they rejected the com-
mandment of God, v. 9. Te do fairly diſtinnul and abolish the command-
ment of God; and even by your traditions make the word of God of no
effect, v, 13. God’s ſtatutes ſhall not only lie forgotten, as antiquated
obſolete laws, but they ſhall, in effect, ſtand repealed, that their traditions
may take place. They were intruſted to expound the law, and to
enforce it ; and, under pretence of uſing that power, they violated
the law, and diſſolved the bonds of it; deſtroying the text with the
COIſln]CInts. - -
$ories and Phariſées,
They reſted in the out-
ºn - sr. MAR#, VB,
The worſt Defilement from within.
This he gives them, a particular inſtance of, and a flagrant amºnged,
Sºmmanded children tº honºur, their parents, not ºnly by the law ºf
‘Mºbut, antecedent tº that, by the law ºf nature; agá, whoſe re.
ºikºto; ſheabeth ºi! 26, father of mather, lºhim, digitia daikºv. 4.
Hence it is eaſy to infer, that it is the duty of ghildren, if their paranº,
ba Room, to relieve them, according to their ability; and if thoſe ahi,
dren are worthy.to die, that garſ: their parents, much more thoſe that,
ſhakyº them. ... But if a man will but conform himſelf in all points to the
tradition of the elders, they will find him out an expedient by which he
may be diſcharged from this obligation, v, 11. If his parents, be in,
Wants and he has whagéwithal to help them, but has, no mind to do it,
let him ſwear by the Carºan, that is, by the gold of the temple, and the
gift upon the ſºlar, that his parants ſhall pot be profited by him, that he
will not relieve them ; and, if they aſkſ any thing of him, let him talk
them this, and it is enough ; as if by the obligation of this wicked vow,
he had diſcharged himſelfi from the obligation of God's holy law; thus,
Dr. Hammond underſtands, it and it is ſaid to be an ancient canon of
the rabbins, That vows take place-in, thin g3 commandad, by the law, as
well as in things indifferent; ſo that, if a man makes a vow which can.
not be ratified without breaking a commandment, the vow muſt be ra-
tified, and the commandment violated; ſo lor. Whitby. Such doćrine
as this the Papiſts teach, diſcharging children from all obligation to
their parents by their monaſtic vows, and their entrance into religion,
as they call it. He concludes, And many ſuch like things do ye. Where
will men ſtop, when once they have made the word of God give way to
their tradition 2 Theſe eager impoſers of ſuch ceremonies, at firſt only
made light of God’s commandments, in compariſon with their traditions,
but afterward made void God’s commandments, if they ſtood in compe-
tition with them. All this, in effeót, Iſaiah propheſied of them; what
he ſaid of the hypocrites of his own day, was applicable to the Scribes
and Phariſees, v. G. Note, When we ſee, and complain of, the wicked-
neſs of the preſent times, yet we do not inquire wiftly of that matter, if
we ſay that all the former days were better than theſe, Eccl. 7. 10. The
worſt of hypocrites and evil doers have had their predeceſſors.
2. He inſtructs the people concerning the principles upon which this
ceremony was grounded. It was requiſite that this part of his diſcourſe,
ſhould be public, for it related to daily pračtice, and was deſigned to recr.
tify a great miſtake which the people were led into by their elders; he
therefore called the people unto him, (v. 14.) and bid them hear, and un-
deſtand. Note, It is not enough for the common people to hear, but
they muſt underſtand what they hear. When Chriſt would run down
the tradition of the Phariſees about waſhing before meat, he ſtrikes at
the opinion which was the root of it. Note, Corrupt cuſtoms are beſt
cured by reëtifying corrupt notions.
Now that which be goes about to ſet them right in, is, what the pol-
lution is, which we are in danger of being damaged by, v. 15. (1.) Not
by the meat we eat, though it be eaten with unwaſhen hands'; that is
but from without, and goes through a man. But, (2.) It is by the
breaking out of the corruption that is in our hearts; the mind and con-
ſcience are defiled, guilt is contračted, and we become odious in the fight:
of God by that which comes out of us; our wicked thoughts and affec-
*
tions, words and ačtions, theſe defile us, and theſe only. Our care muſt
therefore be, to wash our heart from wickedneſs. -
3. He gives his diſciples, in private, an explication of the inſtructions.
he gave the people. They aſked him, when they had him by himſelf,
concerning the parable ; (v. 17.) for to them, it ſeems, it was a parable.
Now, in anſwer to their inquiry, (1.) He reproves their dulneſs; “Are.
&e ſo without underſtanding alſo 2 Are ye dull alſo, as dull as the people
that cannot underſtand, as dull as the Phariſees that will not 2 Are yeſ,
dull 2’’. He doth not expect they ſhould underſtand-every thing ; “ But
are ye ſo weak as not to underſtand this P’’ (2.) He explains this truth .
to them; that they might perceive it, and then they would believe it, for
it carried its own evidence along with it. Some truths prove themſelves,
if they be but rightly explained and apprehended. If we underſtand the
ſpiritual nature of God and of his law, and what it is ; that is offenſive
to him, and disfits us for communion with him, we ſhall ſoon perceive,
[1..] That that which we eat and drink cannot defile us, ſo as to call
for any religious waſhing ; it goes into the ſtomach, and paſſes the ſeveral
digeſtions and ſecretions that nature has appointed, and what there may
be in it that is defiling, is voided and gone ; “meats for the belly, and
the belly for meats, but God ſhall deſtroy both it and them.” But,
[2.] It is that which comes out from the heart, the corrupt heart, that
defiles us. As by the ceremonial law, whatſoever (almoſt) comes out of
a man, defiles him, (Lev. 15. 2. Deut. 23, 13.), ſo what comes out from
'...'s * .
* * * * *
i
the mind of a map, is that which defiles him before God, and calls for a
religious waſhing', (v. 21.) From within, out of the heart of men, which’
they boaſt of the goodneſs of, and think is the beſt part of them, thence
that which, defiles, proceeds, thence comes all the miſchief. As a cor-
rupt fountain ſends forth corrupt ſtreams; foºdoth a corrupt heart ſend
forth corrupt reaſonings, corrupt appetites and paſſions, and all thoſe
• * -
* & * **.
• * : * ~
* * * -
The Syrophenician Woman.
ſing: ' Though he would not carry a harveſt of miraculous cures into -
thoſe parts, yet, it ſhould ſeem, he came on purpoſe to drop a handful, ,
to let fall this one which we have here an account of. He could not be
hid; for, though a candle may be put under.a buſhel, the ſun canaot. ,
;Chriſt was too well known to be long incognito—hid, any where ; the:
ſoil of gladneſs which he was anointed with, like the ointment of the .
wicked words and actions which are produced by them. Divers parti-
culars are ſpecified, as in Matthew ; we had “one there, which is not
here, and that is, falſe witneſs-bearing ; but ſeven are mentioned here, to
be added to thoſe we had there. First, Covetouſneſſes, for it is plural;
*Aeoysétat—immoderate deſires of more of the wealth of the world, and
the gratifications of ſenſe, and ſtill more, ſtill crying, Give, give. - Hence
we read of a heart exerciſed with covetous praćtices, 2 Pet. 2. 14. Se-
condly, Wickedneſs—rownez, ; malice, hatred, and ill-will, a defire to do
miſchief, and a delight in miſchief done. Thirdly, Deceit ; which is
wickedneſs covered and diſguiſed, that it may be the more ſecurely and
effectually committed. Fourthly, Laſciviouſneſs; that filthineſs and
fooliſh talking which the apoſtle condemns; the eye full of adultery,
and all wanton dalliances. Fifthly, The evil eye; the envious eye, and
the covetous eye, grudging others the good we give them, or do for.
them, (Prov. 23.6.) or grieving at the good they do or enjoy. Sixthly,
Jºride—inspnpavíz; exalting ourſelves in our own conceit above others,
and looking down with "ſcorn and contempt upon others. Seventhly,
Foolishneſs—&ppoairn ; imprudence, inconfideration ; ſome underſtand it
eſpecially of vainglorious boaſting, which St. Paul calls foolishneſs,
(2 Cor. 11. 1, 19.) becauſe it is here joined with pride; I rather take
it for that raſhneſs in ſpeaking and ačting, which is the cauſe of ſo much
evil. Ill-thinking is put firſt, as that which is the ſpring of all our com-
miſſions, and unthinking put laſt, as that which is the ſpring of all our
omiſſions. Of all theſe he concludes, (v. 23.) 1. That they come from
within, from the corrupt nature, the carnal mind, the evil treaſure in the
heart ; juſtly is it ſaid, that the inward part is very wickedneſs, it muſt
needs be ſo, when all this comes from within. 2. That they deftle the
'man : they render a man unfit for communion with God, they bring a
ftain upon the conſcience; and, if not mortified and rooted out, will
ſhut men out of the new Jeruſalem, into which no unclean thing shall
enter. ,
24. And from thence he aroſe, and went into the bor-
ders of Tyre and Sidon, and entered into a houſe, and
would have no man know it; but he could not be hid.
25. For a certain woman, whoſe young daughter had, an
unclean ſpirit, heard of him, and came, and fell at his
feet: 26. (The woman was a Greek, a Syrophenician by
nation :) and ſhe beſought him that he would caſt forth
the devil out of her daughter. 27. But Jeſus ſaid unto
her, Let the children firſt be filled : for it is not meet to
take the children’s bread, and to caſt it unto the dogs.
28. And ſhe anſwered and ſaid unto him, Yes, Lord : yet
the dogs under the table eat of the children’s crumbs. 29.
And he ſaid unto her, For this ſaying, go thy way; the
devil is gone out of thy daughter. 30. And when ſhe
was come to her houſe, ſhe found the devil gone out, and
her daughter laid upon the bed. . -
See here, - -
I. How humbly Chriſt was pleaſed to conceal himſelf. Never man
was ſo cried up as he was in Galilee, and therefore, to teach us, though
not to decline any opportunity of doing good, yet not to be fond of po-
pular applauſe, he aroſe from thence, and went into the borders of Tyre
and Sidon, where he was little known ; and there he entered, not into a
ſynagogue, or place of concourſe, but into a private houſe, and he would
have no man know it ; becauſe it was foretold concerning him, “He ſhall
not ſtrive nor cry, meither ſhall his voice be heard in the ſtreets.” Not
bnt that he was willing to preach and heal here as well as in other places,
but for this he would be ſought unto. Note, As there is a time to ap-
pear, ſo there is a time to retire. Or, he would not be known, becauſe
he was upon the borders of Tyre and Sidon, among Gentiles, to whom
he would not be ſo forward to ſhew himſelf as to the tribes of Iſrael,
whoſe Glory he was to be.
II. How graciouſly he was pleaſed to manifeſt himſelf, notwithſtand-
ar-º-
..]}
i
t
º
i
i
right hand, would betray itſelf, and fill the houſe with its odours. Thoſe .
that had only heard his fame, could not converſe with him, but they
would ſoon ſay, “This muſt be Jeſus.” Now obſerve,
1. The application made to him by a poor woman in diſtreſs and
ſtrouble. She was a Gentile, a Greek, “a ſtranger to the commonwealth,
of Iſrael, an alien to the covenant of promiſe;” ſhe was by extraćtion a
Syrophenician, and not in any degree proſelyted to the Jewiſh religion; :
ſhe had a daughter, a young daughter, that was poſſeſſed with the devil.
How many and grievous are the calamities that young children are ſub-
jećt to Her addreſs was, (1.) Very humble, preſſing, and importunate;.
She heard of him, and came, and fell at his feet. Note, Thoſe that would.
obtain mercy from Chriſt, muſt throw themſelves at his feet; muſt refer
themſelves to him, humble themſelves before him, and give up themſelves
to be ruled by him. Chriſt never put any from him, that fell at his.
feet, which a poor trembling ſoul may do, that has not boldneſs and .
confidence to throw itſelf into his arms. (2.) It was very particular ; ,
ſhe tells him what ſhe wanted. Chriſt gave poor ſupplicants leave to
be thus free with him; ſhe beſought him that he would cast forth the
devil out of her daughter, v. 26. Note, The greateſt bleſſing we can
aſk of Chriſt for our children, is, that he would break the power of
Satan, that is, the power of fin, in their ſouls; and particularly, that he,
would caſt forth the unclean ſpirit, that they may be temples of the Holy.
Ghoſt, and he may dwell in them. - -
2. The diſcouragement he gave to this addreſs; (v. 27.) He ſaid
unto her, “ Let the children firſt be filled; let the Jews have all the mi-
racles wrought for them, that they have occaſion for, who are in a parti-
cular manner God’s choſen people; and let not that which was intended
for them, be thrown to thoſe who are not of God’s family, and who
have not that knowledge of him, and intereſt in him, which they have,
and who are as dogs in compariſon of them, vile and profane, and who
al"e as dogs to them, ſnarling at them, ſpiteful toward them, and ready to
worry them.” Note, When Chriſt knows the faith of poor ſupplicants
to be ſtrong, he ſometimes delights to try it, and put it to the ſtretch.
But his ſaying, Let the children firſt be Jilled, intimates that there was
mercy in reſerve for the Gentiles; and not far off; for the Jews began.
already to be ſurfeited with the goſpel of Chriſt, and ſome of them had
defired him to depart out of their coasts. . The children begin to play
with their meat, and their leavings, their loathings, would be a feaſt for
the Gentiles. The apoſtles went by this rule, Let the children firſt be
filled, let the Jews have the firſt offer; and if their full ſouls loathe this,
honeycomb, Lo, we turn to the Gentiles! . . . . . . . .
3. The turn ſhe gave to this word of Chriſt, which made againſt her,
and her improvement of it, to make for her, v. 28. She ſaid, “ Tes,
Lord, I own it is true that the children’s bread ought not to be caſt to
the dogs; but they were never denied the crumbs of that bread, nay it
belongs to them, and they are allowed a place under the table, that º
may be ready to receive them. ... I aſk not for a logſ, no, nor for a moºſel,
only for a crumb ; do not refuſe me that.” º This ſhe ſpeaks, not as un-
dervaluing the mercy, or making light of it in itſelf, but magnifying the
abundance of miraculous cures with which ſhe heard the Jews were
feaſted, in compariſon with which a fingle cure was but as a crumb.
Gentiles do not come in crowds, as the Jews do ; I come alone. Per-
haps ſhe had heard of Chriſt's feeding five thouſand lately at once, after
which, even when they had gathered up the fragments, there could not
but be ſome crumbs left for the dogs.
4. The grant Chriſt, thereupon, made of her requeſt. Is ſhe thus
humble, thus earneſt ? For this ſaying, Go thy way, thou ſhalt have what
thou cameſt for, the devil is gone out of thy daughter, v. 29. This en-
courages us to pray and not to faint, to continue inſtant in prayer, not
doubting but to prevail at laſt ; the viſion, at the end, ſhall ſpeak, and
not lie. Chriſt's ſaying that it was done, did it effectually, as at other
times his ſaying, Let it be done ; for, (v. 30.) ſhe came to her houſe, de-
pending upon the word of Chriſt, that her daughter was healed, and ſo
ſhe found it, the devil was gone out. Note, Chriſt can conquer Satan at
a diſtance ; and it was not only when the daemoniacs ſaw him, that they
yielded to his power, (as ch. 3. 11.) but when they ſaw him not, for
the Spirit of the Lord is not bound, or bounded. She found her daugh:
ter not in any toſs or agitation, but very quietly laid on the bed, and
. . . -
* *, *, * ,
repoſing herſelf; waiting for her mother's return, to rejoice with her,
that ſhe was ſo finely well. '. -
e 31. And again departing from the coaſts of Tyre and
Sidon, he came unto the ſea of Galilee through the midſt
of the coaſts of Decapolis. 32. And they bring unto him
one that was deaf, and had an impediment in his ſpeech:
and they beſeech him to put his hand upon him. 33.
And he took him aſide from the multitude, and put his
fingers into his ears, and he ſpit, and touched his tongue.
34. And looking up to heaven, he fighed, and ſaith unto
him, Ephphatha, that is, Be opened. 35. And ſtraight-
way his ears were opened, and the ſtring of his tongue
was looſed, and he ſpake plain. 36. And he charged them
that they ſhould tell no man: but the more he charged
them, ſo much the more a great deal they publiſhed it,
37. And were beyond meaſure aſtoniſhed, ſaying, He hath
done all things well: he maketh both the deaf to hear,
and the dumb to ſpeak.
Our Lord Jeſus ſeldom ſaid long in a place, for he knew where his
work lay, and attended the changes of it. When he had cured the wo-
man of Canaan’s daughter, he had done what he had to do in that place,
and therefore preſently left thoſe parts, and returned to the ſea of Gali-
lee, whereabout his uſual refidence was ; yet he did not come direétly
thither, but fetched a compaſs through the midst of the coasts of Decd-
polis, which lay moſtly on the other fide Jordan; ſuch long walks did
our Lord Jeſus take, when he went about doing good.
Now here we have the ſtory of a cure that Chriſt wrought, which is
not recorded by any other of the evangeliſts; it is of one that was deaf
and dumb. -
I. His caſe was ſad, v. 32. There were thoſe that brought to him
one that was deaf; ſome think, born deaf, and then he muſt be dumb of
courſe; others think that by ſome diſtemper or diſaſter he was become
deaf, or, at leaſt, thick of hearing; and he had an impediment in his
Jheech. He was two yix&xos ; ſome think that he was quite dumb ; others,
that he could not ſpeak but with great difficulty to himſelf, and ſo as
ſcarcely to be underſtood by thoſe that heard him. He was tongue-tied,
fo that he was perfectly unfit for converſation, and deprived both of the
Pleaſure and of the profit of it; he had not the ſatisfaction either of
hearing other people talk, or of telling his own mind. Let us take oc-
caſion from hence to give thanks to God for preſerving to us the ſenſe
of hearing, eſpecially that we may be capable of hearing the word of
God ; and the faculty of ſpeech, eſpecially that we may be capable of
fpeaking God’s praiſes; and let us look with compaffion upon thoſe that
are deaf or dumb, and treat them with great tenderneſs. They that
brought this poor man to Chriſt, beſought him that he would put his
hand upon him, as the prophets did upon thoſe whom they bleſſed in the
name of the Lord. It is not ſaid, They befought him to cure him, but
to put his hand upon him, to take cognizance of his caſe, and put forth
his power to do to him as he pleaſed. *
II. His cure was ſolemn, and ſome of the circumſtances of it were
fingular. “ - - t + -
1. Chriſt took him aſide from ille multitude, v. 33. Ordinarily, he
wrought his miracles publicly before all the people, to ſhew that they
would bear the ſtrióteſt ſcrutiny and inſpection; but this he did privately,
to ſhew that he did not ſeek his own glory, and to teach us to avoid
every thing that ſavours of oſtentation. Let us learn of Chriſt to be
humble, and to do good where no eye ſees, but his that is all eye.
2. He uſed more fignificant ačtions, in the doing of this cure, than
uſual. (1.) He put his fingers into his ears, as if he would ſyringe them,
and fetch out that which ſtopped them up.
finger, and then touched his tongue, as if he would moiſten his mouth, and
fo looſen that with which his toñgue was tied ; these were no cauſes
that could in the leaſt contribute to his cure, but only figns of the ex-
erting of that power which Chriſt had in himſelf to cure him, for the en- |
| v. 14...21.
couraging of his faith and their’s that brought him. The application
was all from himſelf, it was his own ſingers that he put into his ears, and |
his own ſpittle that he put upon his tongue; for he alone heais.
3. He looked up to heaven, to give his Father the praiſe of what he
praiſe, and did his will, and, as Mediator ačted in ||
did ; for he ſought his
Vol. IV. No. 80.
ST, MARK, VII, VIII.
(2.) He ſpit upon his own | t º e -
| In this chapter, we have, I. Chriſt’s miraculºus feeding of four thouſand.
!
The Cure of a deaf and dumb Perſon,
dependence on him, and with an eye to him. Thus he fignified that it
| was by a divine power, a power be had as the Lord from heaven, and

brought with him thence, that he did this; for the hearing ear and the
ſeeing eye the Lord has made, and can remake even both of them. He
alſo hereby dire&ted his patient who could ſee, though he could not hear,
to look up to heaven for relief. Moſes with his ſtammering tongue is
direéted to look that way; (Exod. 4. 11.) “Who hath made man's
mouth : Or who maketh the dumb or deaf, or the ſeeing or blind.”
| Have not I the Lord * , t /
| 4. He fighed; not as if he found any difficulty in working this mi-
racle, or obtaining power to do it from his Father; but thus he expreſſed
his pity of the miſeries of human life, and his ſympathy with the afflićted
in their afflićtions, as one that was himſelf touched with the feeling of their
infºrmities. And as to this man, he Jºghed, not becauſe he was loathe to
do him this kindneſs, or did it with reluctancy; but becauſe of the
many temptations which he would be expoſed to, and the fins he would
be in danger of, the tongue-fins, after the reſtoring of his ſpeech to him,
which before he was free from. He had better be tongue-tied ſtill, unleſs
he have grace to keep his tongue as with a bridle, Pſ. 39. I. •
5. He ſaid, Ephphatha : that is, Be opened. . This was nothing that
looked like ſhell or charm, ſuch as they uſed, who had familiar Jpirits,
who peeped and muttered, Iſa. 8. 19. Chriſt ſpeaks as one having au-
thority, and power went along with the word. Be opened, ſerved both
parts of the cure ; “Let the ears be opened, let the lips be opened, let
him hear and ſpeak freely, and let the reſtraint be taken off;” and the
effect was anſwerable ; (v. 35.) Straightway his ears were opened, and
the string of his tongue looſed, and all was well and happy he who, as
ſoon as he had his hearing and ſpeech, had the bleſſed Jeſus ſo near him,
to converſe with. - - . . .
Now this cure was, (1.) A proof of Chriſt’s being the Meſſiah; for
it was foretold that by his power the ears of the deaf should be unſtopped,
and the tongue of the dumb ſhould be made to ſing, Iſa. 35. 5, 6. (2.) It
was a ſpecimen of the operations of his goſpel upon the minds of men.
The #. command of the goſpel, and grace of Chriſt to poor ſinners,
is Ephphatha—Be opened. Grotius applies it thus, that the internal im.
pediments of the mind are removed by the Spirit of Chriſt, as thoſe
bodily impediments were by the word of his power. He opens the heart,
as he did Lydia's, and thereby opens the ear to receive the word of God,
and opens the mouth in prayer and praiſes.
6. He ordered it to be kept very private, but it was made very public.
(1.) It was his humility, that he charged them they should tell no man,
v. 36. Moſt men will proclaim their own goodneſs, or, at leaſt, defire
that others ſhould proclaim it; but Chriſt, though he was himſelf in no
danger of being puffed up with it, knowing that we are, would thus ſet
us an example of ſelf-denial, as in other things, ſo eſpecially in praiſe and
applauſe. We ſhould take pleaſure in doing good, but not in its being
known. (2.) It was their zeal, that, though he charged them to ſay
nothing of it, yet they publiſhed it, before Chriſt would have had it
publiſhed. But they meant honeſtly, and therefore it is to be reckoned
rather an ačt of indiſcretion than an ačt of diſobedience, v. 37. But they
that told it, and they that heard it, were beyond meaſure astonished,
jºrspºrtelagºs—more than above meaſure ; they were exceedingly affected
with it, and this was ſaid by every body, it was the common verdićt, He
has done all things well; (v. 37.) whereas there were thoſe that hated
and perſecuted him as an Evil doer, they are ready to witneſs for him,
| not only that he has done no evil, but that he has done a great deal of
good, and has done it well, modeſtly and humbly, and very devoutly, and
all gratis, without money, and without price, which added much to the
luſtre of his good works. He maketh both the deaf to hear, and the dumb
to ſpeak ; and that is well, it is well for them, it is well for their relations,
to whom they had been a burthen ; and therefore they are inexeuſable,
who ſpeak ill of him.
CHAP. VIII.
with ſeven loaves and a few ſmall fishes, v. 1...9. II. His refuſing to
give the Phariſees a ſign from heaven, v. 10.13. III. His cautioning
his diſciples to take head of the leaven of Phariſaiſm and Herodianiſm,
IV. His giving of ſight to a blind man at Bethſaida,
v. 22.26. W. Peter's confiſſion of him, v. 27.30. WI. The notice
he gave his diſciples of his own approachingſidferings, (v. 31.33.)
and the warning he gave them to prepare for ſufferings likewiſe,
v. 34.38. - e - º
4 F.
}
: " , , , , ; , ; . . . . . ST, MARK, VIII, The Leaven of Herod and the Phariſees.
1. TN thoſe days the multitude being very great, and | provided for them. That he might not invite them to follow him for
1 having nothing to eat, Jeſus called his diſciples
unto him, and faith unto them, 2. I have compaſſion on
the multitude, becauſe they have now been with me three |
days, and have nothing to eat: 3. And if I ſend them
away faſting to their own houſes, they will faint by the
way: for divers of them came from far. 4. And his diſ.
ciples anſwered him, From whence can a man ſatisfy theſe
men with bread here in the wilderneſs : 5. And he aſked
them, How many loaves have ye? And they ſaid, Seven. || ſai *. - . . .
6. And he '. the fººt. fit à. on the modate ourſelves to them ; to uſe what we have, and make the beſt of
ground: and he took the ſeven loaves, and gave thanks,
and brake, and gave to his diſciples, to ſet before them :
and they did ſet them before the people. 7. And they
had a few ſmall fiſhes: and he bleſſed, and commanded to
ſet them alſo before them. 8. So they did eat, and were,
filled : and they took up of the broken meat that was
left, ſeven baſkets. 9. And they that had eaten, were
about four thouſand; and he ſent them away.
we had the ſtory of a miracle very like this before, in this goſpel,
(ch. 6. 35.) and of this ſame miracle; (Matth. 15. 32.) and here is
little or no addition or alteration as to the circumſtances. Yet obſerve,
1. That our Lord Jeſus was greatly followed; The multitude was
very great ; (v. 1.) notwithſtanding the wicked arts of the Scribes and
Phariſees to blemiſh him, and to blaſt his intereſt, the common people,
who had more honeſty, and therefore more true wiſdom, than their lead-
ers, kept up their high thoughts of him. We may ſuppoſe that this
multitude were generally of the meaner ſort of people, with ſuch Chriſt ||
converſed, and was familiar ; for thus he humbled himſelf, and made
himſelf of no reputation, and thus encouraged the meaneſt to come to
him for life and grace. i
2, Thoſe that followed him, underwent a great deal of difficulty in
following him; They were with him three days, and had nothing to eat,
that was hard ſervice. Never let the Phariſee ſay, that Chriſt’s diſciples
faſt not. Thére were thoſe, probably, that brought ſome food with ||
them from home ; but by this time it was all ſpent, and they had a great
way home ; and yet they continued with Chriſt, and did not ſpeak of
leaving him till he ſpake of diſmiſſing them. Note, True zeal makes
nothing of hardſhips in the way of duty. They that have a full feaſt
for their ſouls, may be content with ſlender proviſion for their bodies.
It was an old ſaying among the Puritans, Brown bread and the goſpel
arégood fare. . . . - - *
... 3. As Chriſt has a compaſſion for all that are in wants and ſtraits, ſo
he has a ſpecial concern for thoſe that are reduced to ſtraits by their zeal
and diligence in attending on him. Chriſt ſaid, I have compaſſion on tha
anultitude. Whom the proud Phariſees looked upon with diſdain, the
humble. Jeſus looked upon with pity and tenderneſs ; and thus muſt we
honour all men. But that which he chiefly confiders, is, They have been
with me three days, and have nothing to eat. Whatever loſſes we ſuſtain,
or hardſhips we go through, for Chriſt’s ſake, and in love to him, he
will take care that they ſhall be made up to us one way or other. They
that ſeek the Lord, shall not long want any good thing, Pſ. 34. 10. Ob-
ſerve with what ſympathy Chriſt faith, (v. 3.) “If I ſend them away
faſting to their own houſes, they will faint by the way,” for hunger. |
Chriſt knows and confiders our frame; and he is for the body, if with it
we glorify him, verily we shall be fed. He confidered that many of them
came from far, and had a great way home. When we ſee multitudes at-
tending upon the word preached, it is comfortable to think that Chriſt
knows whence they all come, though we do not. I know thy works, and
where thou dwellest, Rev. 2. 13. Chriſt would by no means have them
go home faſting, for it is not his manner to ſend thoſe empty away from
him, that in a light manner attend on him. - +.
4. The doubts of chriſtians are ſometimes made to work for the mag-
nifying of the power of Chriſt. The diſciples could not imagine whence ||
ſo many men-ſhould be ſatisfied with bread here in this wilderneſs, v. 4.
That therefore muſt needs be wonderful, and appear ſo much the more
ſo, which the diſciples looked upon as impoſſible. x-
5. Chriſt’s time to act for the relief of his people, is, when things are
brought to the laſt extremity ; when they were ready to ſaint, Chriſt
the loaves, he did not ſupply them but when they were utterly reduced,
and then he ſent them away. . . . - :
6. The bounty of Chriſt is inexhauſtible, and, to evidence that, Chriſt
repeated this miracle, to ſhew that he is ſtill the ſame for the ſuccour and
ſupply of his people that attend upon him. His favours are renewed,
as our wants and neceſſities are. In the former miracle, Chriſt uſed all
the bread he had, which was five loaves, and fed all the gueſts he had;
which were five thouſand, and ſo he did now ; though he might havé
ſaid, “If five loaves would feed five thouſand, four may feed four thou-
ſand;” he took all the ſeven loaves, and fed with them the four thou-
ſand; for he would teach us to take things as they are, and accom-
| that which is. Here it was, as in the diſpenſing of the manna, “ He
that gathered much, had nothing over, and he that gathered little, had
no lack.” * . . . . . . "
7. In our Father's houſe, in our Maſter’s houſe, there is bread enough,
| and to ſpare ; there is a fulneſs in Chriſt, which he communicates to all
that paſſes through his hands; ſo that from it we receive, and grace for
| grace, John 1. 16. Thoſe need not fear wanting, that have Chriſt to
live upon. . . * * . . . . . ...,
8. It is good for thoſe that follow Chriſt, to keep together; theſe fol-
lowers of Chriſt continued in a body, four thouſand of them together, and
Chriſt fed them all. Chriſt’s ſheep muſt abide by the flock, and go
forth by their footſteps, and verily they ſhall be feed. -
10. And ſtraightway he entered into a ſhip with his diſ.
ciples, and came into the parts of Dalmanutha. 11. And
the Phariſees came forth, and began to queſtion with him,
ſeeking of him a ſign from heaven, tempting him. 12.
And he fighed deeply in his ſpirit, and faith, Why doth
this generation ſeek after a ſign : Verily. I ſay unto you,
There ſhall no ſign be given to this generation. 13. And
he left them, and, entering into the ſhip again, departed
to the other fide. 14. Now the diſciples had forgotten to
| take bread, neither had they in the ſhip with them more
| than one loaf. 15. And he charged them, ſaying, Take heed,
beware of the leaven of the Phariſees, and of the leaven of
Herod. 16. And they reaſoned among themſelves, ſay-
ing, It is becauſe we have no bread. 17. And when
Jeſus knew it, he ſaith unto them, Why reaſon ye, be:
cauſe ye have no bread : Perceive ye not yet, neither
underſtand Have ye your heart yet hardened 18.
Having eyes, ſee ye not ? And having ears, hear ye not 2
And do ye not remember 2 19. When I brake the five
loaves among five thouſand, how many baſkets full of
fragments took ye up They ſay unto him, Twelve.
| 20. And when the ſeven among four thouſand, how many
baſkets full of fragments took ye up 2 And they ſaid,
Seven. , 21. And he ſaid unto them, How is it thât ye do
not underſtand 2 - . # -
cº,
*** *
Still Chriſt is upon motion ; now he viſits the parts of Dalmanutha,
that no corner of the land of Iſrael might ſay that they had not had his
preſence with them. He came thither by ship; (v. 13.) but, meeting
with occaſions of diſpute there, and not with opportunities of doing good,
he entered into the ship again, (v. 13.) and came back. In theſe verſes,
we are told, - - - -
I. How he refuſed to gratify the Phariſees, who challenged him to
give them a ſign from heaven. They came forth on purpoſe to queſtion
with him ; not to propoſe queſtions to him, that they might learn
of him, but to croſs queſtions with him, that they might inſnare him.
1. They demanded of him a ſign from heaven, as if the figns he gave
them on earth, which were more familiar to them, and were more ca-
pable of being examined and inquired into, were not ſufficient. There
was a ſign from heaven at his baptiſm, in the deſcent of the dove, and
the voice ; (Matth. 3. 16, 17.) it was public enough ; and if they had
attended John’s baptiſm as they ought to have done, they might them-
wº. * * * * .* : * • - -
vy -, - . . . . . . . * - , c. . . . ". . •.
* I • * .; : . - - - - * * - 2’ | . . . . * -
though ever ſo unreaſonable.
but in hopes that he would nºt, that they might imagine themſelves to
flave a pretence for their infidelity. . . . . . .
2. He denied them their demand; He ſighed deeply in his ſpirit, v. 12.
He groaned, (ſo ſome,) being grieved for the hardneſs of their hearts,
and the little influence that his preaching and miracles had had upon
them. Note, The infidelity of thoſe that have long enjoyed the means
of convićtion, is a great grief to the Lord Jeſus; it troubles him, that
finners ſhould thus ſtand-in their own light, and put a bar in their own
door. (1.) He expoſtulates with them upon this demand ; IVhy do this
generation ſeek after a ſign P this generation, that is ſo unworthy to have
the goſpel brought to it, and to have any fign accompanying it; this
generation, that ſo greedily ſwallows the tradition of the elders, without
the confirmation of any fign at all ; this generation, into which, by the
calculating of the times prefixed in the Old Teſtament, they might
eaſily percieve that the coming of the Meſfiah muſt fall; this generation,
that has had ſuch plenty of ſenſible and merciful figns given them in
the cure of their fick? What an abſurdity is it for them to deſire a ſign
(2.) He refuſes to anſwer their demand ; Verily, Iſāy unto you, there
shall no ſign, no ſuch ſign, be given to this generation. When God ſpake
to particular perſons in a particular caſe, out of the road of his common
diſpenſation, they were encouraged to aſk a fign, as Gideon and Ahaz;
but when he ſpeaks in general to all, as in the law and goſpel, ſending
each with their own evidence, it is preſumption to preſcribe other figns
than what he has given. Shall any teach God knowledge P. He de-
nied them, and them left them, as men not fit to be talked with; if they
will not be convinced, they ſhall not ; leave them to their ſtrong de- |
luſions.
II. How he warned his diſciples againſt the leaven of the Phariſees and
of Herod. Obſerve here, - - . -
1. What the caution was ; (v. 15.) “Take heed, beware, leſt ye par-
take of the leaven of the Phariſees, left ye embrace the tradition of the
elders, which they are ſo wedded to, leſt ye be proud, and hypocritical,
and ceremonious, like them.” Matthew adds, and of the Sadducees ;
Mark adds, and of Herod; whence ſome gather, that Herod and his
courtiers were generally Sadducees, that is, Deiſts, men of no religion.
Others give this ſenſe, The Phariſees demanded a sign from heaven ; and
Herod was long desirous to ſee ſome miracle wrought by Chriſt, (luke |
23. 8.) ſuch as he ſhould preſcribe, ſo that the leaven of both was the
ſame ; they were unſatisfied with the ſigns they had, and would have |
others of their own deviſing; “Take heed of this leaven,” (ſaith
Chriſt,) “be convinced by the miracles ye have ſeen, and covet not to
ſee more.” - a
2. How they miſunderſtood this caution. It ſeems, at their putting
to ſea this time, they had forgotten to take bread, and had not in their
Jhip more than one loaf, v. 14. When therefore Chriſt bid them beware
of the leaven of the Phariſees, they underſtood it as an intimation to them,
not to apply themſelves to any of the Phariſees for relief, when they
came to the other fide, for they had lately been offended at them for
eating with unwashen hands. They reqſoned among themſelves, what
ſhould be the meaning of this caution, and concluded, “It is becauſe we
have no bread; he ſaith this, to reproach us for being ſo careleſs as to
go to ſea, and go among ſtrangers, with but one loaf of bread; he doth,
in effect, tell us, we muſt be brought to short allowance, and muſt eat
our bread by weight.”
about it; one ſaid, “It was owing to you ;” and the other- ſaid,
“ It was owing to you, that we are, ſo ill provided for this voyage.”
Thus diſtruſt of God makes Chriſt’s diſciples quarrel among them-
ſelves.
3. The reproof Chriſt gave them for their uneaſineſs in this matter;
as it argued a diſbelief of his power to ſupply them, notwithſtanding the
abundant experience they had had of it. The reproof is given with
ſome warmth, for he knew their hearts, and knew they needed to be
thus foundly chidden ; “ Perceive ye not yet, neither anderſtand, that
which you have had ſo many demonſtrations of Have ye your-hearts
jet hardened, ſo as that nothing will make any impreſſion upon them, or
bring them to compliance with your Maſter’s deſigns : Having eyes, ſee
ge not that which is plain before your eyes Having cars, hear ye not
that which you have been ſo often told 2 How ſtrºngely ſtupid and
ſenſeleſs are ye : Do ye not remember that which was done but the other
. . . . ST:MARK, VIII.
ſelves have ſeen it. Afterward, when he was nailed to the croſs, they
preſcribed a new ſign : “I.et him come down from the croſs, and we
will believe him”;” thus obſtimate infidelity will ſtill have ſomething to ſay,
They demanded this figh, tempting him;
not in hopes that he would give it them, that they might be ſatisfied,
They reaſoned it—31s?oyſoſlo, they diſputed
Chriſt reproves his Diſciples.
Alay, when I brake the five loaves among the five thouſand, and ſoon after,
the ſeven loaves among the four thouſand P. Do ye not remember how
many baſkets full ye took up of the fragments * Yes, they did remember,
and could tell that they took up twelve baſkets-full one time, and ſeven
another; “Why then,” ſaith he, “how is it that ye do not underſtand?
As if he that multiplied five loaves, and ſeven, could not multiply one.”
They ſeemed to ſuſpect that that one was not matter enough to work
upon, if he ſhould have a mind to entertain his hearers as third time :
and if that was their thought, it was indeed a very ſenſeleſs one, as if it
were not all alike to the Lord, to ſave by many or few, and as eaſy to
make one loaf to feed five thouſand as five. It was therefore proper to
remind them, not only of the ſufficiency, but of the overplus, of the
former meals; and juſtly were they chidden for not underſtanding what
Chriſt therein defigned, and what they from thence might have learned.
Note, (1.) The experiences we have had of God’s goodneſs to us in the
way of duty, greatly aggravate our diſtruſt of him, which is therefore
very provoking to the Lord Jeſus, (2.) Our not underſtanding of the
true intent and meaning of God’s favours to us, is equivalent to our not
remembering of them. (3.) We are therefore overwhelmed with preſent
cares and diſtruſts, becauſe we do not underſtand, and remember, what
we have known and ſeen of the power and goodheſs of our Lord Jeſus,
It would be a great ſupport to us, to conſider the days of old, and wé
are wanting both to God and ourſelves if we do not. (4.) When we
thus forget the works of God, and diſtruſt him, we ſhould chide ourſelves
ſeverely for it, as Chriſt doth his diſciples here; “Am I thus without
underſtanding How is it that my heart is thus hardened 2* •
22. And he cometh to Bethſaida, and they bring a
blind man unto him, and beſought him to touch him.
23. And he took the blind man by the hand, and led him
out of the town; and when he had ſpit on his eyes, and
put his hands upon him, he aſked him if he ſaw aught.
24. And he looked up, and ſaid, I fee men as trees walk-
ing. 25. After that, he put his hands again upon his eyes,
and made him look up ; and he was reſtored, and ſaw every
man clearly. 26. And he ſent him away to his houſe,
ſaying, Neither go into the town, nor tell it to any in the
to Wil. - j - -
This cure is related only by this evangeliſt, and there is ſomething fin-
gular in the circumſtances. . , , " - . . . .
I. Here is a blind man brought to Chriſt by his friends, with a deſire
that he would touch him, v. 22. Here appears the faith of thoſe that
brought him—they doubted not but that one touch of Chriſt’s hand
would recover him his fight; but the man himſelf ſhewed not that
earneſtneſs for, or expectation of, a cure that other blind men did. If
thoſe that are ſpiritually blind, do not pray for themſelves, yet let their
friends and relations pray for them, that Chriſt would be pleaſed to touch
them. . . . . . - -
II. Here is Chriſt leading this blind man, 0.23. He did not bid his
friends lead him, but (which beſpeaks his wonderful condeſcenſion) he
himſelf took him by the hand, and led him, to teach us to be as Job was,
eyes to the blind, Job 29. 15. Never had poor blind man ſuch a Leader.
He led him out of the town. Had he herein only deſigned privacy, he
might have led him into a houſe, into an immer chamber, and might have
cured him there; but he intended hereby to upbraid Bethſaida with the
mighly works that had in vain been done in her, (Matth. 11, 21.), and
was telling her, in effect, ſhe was unworthy to have any more done within
her walls. Perhaps Chriſt took the blind man out of the town, that he
might have a larger proſpect in the open fields, to try his fight with, than
he could have in the cloſe streets. - -
III. Here is the cure of the blind man, by that bleſſed Oculiſt, who
came into the world to preach the recovering of ſight to the blind, (Luke
4. 18.) and to give what he preached. In this cure we may obſerve, 1.
That Chriſt uſed a ſign ; he ſpat on his eyes, (ſpat into them, ſo ſome,}
and put his hand upon him. He could have cured him, as he did others,
with a word ſpeaking, but thus he was pleaſed to aſſiſt his faith which
was very weak, and to help him againſt his unbelief. And this ſpittle
figuifled the eye-ſºlve wherewith Chriſt anoints the eyes of thoſe that are
ſpiritually blind, Rev. 3. 18. 2. That the cure was wrought gradually,
which was not uſual in Chriſt’s miracles. He asked him if he ſaw dught,
/
• ? . {
\
v. 23. Let him tell what condition his fight was in, for the ſatisfaction
of thoſe about him. And he looked up 5 ſo far he recovered his ſight,
... that he could open his eyes, and he ſaid, I ſee men as trees walking; he
could not diſtinguiſh men from trees, otherwiſe than that he could diſ.
cern, them to move. He had ſome glimmerings of fight, and betwixt
him and the ſky could perceive a man erect like a tree, but could not diſ.
cern the form thereof, Job 4, 16. But, 3. It was ſoon completed ; Chriſt
never doth his work by the halves, nor leaves it till he can ſay, It is
..finished. He put his hands again upon his eyes, to diſperſe the remaining
darkneſs, and then bade him look up again, and he ſaw every man clearly,
v. 25. Now Chriſt took this way, (I.) Becauſe he would not tie him-
ſelf to a method, but would ſhew with what liberty'he aëted in all he did.
He did not cure by rote, as I may ſay, and in a road, but varied as he
thought fit. Providence gains the ſame end in different ways, that men
may attend its motions with an implicit faith. (2.) Becauſe it ſhould
be to the patient according to his faith; and perhaps this man’s faith was
at firſt very weak, but afterward gathered ſtrength, and accordingly his
cure was. Not that Chriſt always went by this rule, but thus he would
ſometimes put a rebuke upon thoſe who came to him, doubting. (3.)
Thus Chriſt would ſhew how, and in what method, thoſe are healed by
his grace, who by nature are ſpiritually blind; at firſt, their knowledge
is confuſed, they ſee men as trees walking ; but like the light of the
morning, it shines more and more to the perfect day, and then they ſee all
things clearly, Prov. 4, 18. Let us inquire then, if we ſee aught of thoſe
things which faith is the ſubstance and evidence of ; and if through grace
we ſee any thing of them, we may hope that we ſhall ſee yet more and
amore, for Jeſus Chriſt will perfect for ever thoſe that are ſanctified. . .
IV. The dire&tions Chriſt gave the man he had cured; not to tell it to
any in the town of Bethſaida, nor ſo much as to go into the town, where
probably there were ſome expecting him to come back, who had ſeen
Chriſt lead him out of the town, but, having been eye-witneſſes of ſo
many miracles, had not ſo much as the curioſity to follow him ; let not
thoſe be gratified with the fight of him when he was cured, who would
not ſhew ſo much reſpect to Chriſt as to go a ſtep out of the town, to
iſee this cure wrought. Chriſt doth not forbid him to tell it to others,
but he muſt not tell it to any in the town. Slighting Chriſt’s favours is
forfeiting them ; and Chriſt will make thoſe know the worth of their
§: by the want of them, that would not know them otherwiſe.
ethſaida, in the day of her viſitation, would not know the things that
belonged to her peace, and now they are hid from her eyes. They will
not ſee, and therefore ſhall not ſee. - -
27. And Jeſus went out, and his diſciples, into the
towns of Ceſarea-Philippi: and by the way he aſked: his
diſciples, ſaying unto them, Who do men ſay that I am :
28. And they anſwered, John the Baptiſt: but ſome ſay,
Elias; and others, One of the prophets. 29. And he ſaith
unto, them, But who ſay ye that I am : And Peter anſwer-
eth and faith unto him, Thou art the Chriſt. 30. And
he charged them that they ſhould tell no man of him. 31.
And he began to teach them, that the Son of man muſt
ſuffer many things, and be rejećted of the elders, and of
the chief prieſts, and Scribes, and be killed, and after three
days riſe again. , , 32. And he ſpake that ſaying openly.
And Peter took him, and began to rebuke him. 33. But
when he had turned about, and looked on his diſciples,
he rebuked Peter, ſaying, Get thee behind me, Satan;
for thou ſavoureſt not the things that are of God, but the
things that are of men. 34. And when he had called the
people unto him, with his diſciples alſo, he ſaid unto them,
Whoſoever will come after me, let him deny himſelf, and
take up his croſs, and follow me. 35. For whoſoever will
fave his life, ſhall loſe it; but whoſoever ſhall loſe his life
for my fake and the goſpel’s, the ſame ſhall ſave it.
For what ſhall it profit a man, if he ſhall gain the whole
world, and loſe his own ſoul P 37. Or what ſhall a man
give in exchange for his ſoul ? 38. Whoſoever therefore
ſhall be aſhamed of me, and of my words, in this adulter- |
sr. MARK, VIII.
Peter's enlightened Teſtimony.
ous and finful generation, of him alſo ſhall the Son of man
be aſhamed when he cometh in the glory of his Father,
with the holy angels. ...,
We have read a great deal of the doćtrine Chriſt preached, and the
miracles he wrought, which were many, and ſtrange, and, well-atteſted,
of various kinds, and wrought in ſeveral places, to the aſtoniſhment of the
multitudes that were eye-witneſſes of them. It is now time for us to
pauſe a little, and to confider what theſe things mean ; the wondrous
| works, which Chriſt then forbade the publiſhing of, being recorded in
theſe ſacred writings, are thereby publiſhed to all the world, to us, to all
ages; now what ſhall we think of them? Is the record of thoſe things
deſigned only for an amuſement, or to furniſh us with matter. for diſ-
courſe : No, certainly “ theſe things are written, that we may believe
| that Jeſus is the Chriſt the Son of God;” (Joha 20. 31.) and this dif-
courſe which Chriſt had with his diſciples, will affitt us in making the
neceſſary reflections upon the miracles of Chriſt, and a right uſe of them.
Three things we are here taught to infer from the miracles Chriſt
wrought. . . . . s '. - ~ *
I. They prove that he is the true Mºffah, the Son of God, and Savi.
our of the world: this the works he did, witneſſed concerning him ; and
this his diſciples, who were the eye-witneſſes of thoſe works, here profeſs
their belief of ; which cannot but be a ſatisfaction to us in making the
ſame inference from them. . . . . -
1. Chriſt inquired of them what the ſentiments of the people were
| concerning him; Who do men ſay that I am P. v. 27. Note, Though it
is a ſmall thing for us to be judged of man, yet it may fometimes do us
good to know what people *: of us, not that we may ſeek our own
glory, but that we may hear of our faults. Chriſt aſked them, not that
he might be informed, but that they might obſerve it themſelves, and in-
form one another. w f • • - - . . .
2. The account they gave him, was ſuch as plainly intimated the high
opinion the people had of him. Though they came ſhort of the truth,
yet they were convinced by his miracles that he was an Extraordinary
ferſon, ſent from the inviſible world with a divine commiſſion. It is
probable that they would have acknowledged him to be the Meſfiah, if
they had not been poſſeſſed by their teachers with a notion that the
Meſſiah muſt be a temporal Prince, appearing in external pomp and
power, which the figure Chriſt made, would not comport with : yet
(whatever the Phariſees ſaid, whoſe copyhold was touched by the ſtrićt-
meſs and ſpirituality of his doćtrine) none of the people ſaid that he was
a Deceiver, but ſome ſaid that he was John Baptist, others Elias, others
one of the prophets, v. 28. All agreed that he was one riſen from the
dead. -
3. The account they gave him of their own ſentiments concerning
him, intimated their abundant ſatisfaction in him, and in their having left
all to follow him, which now, after ſome time of trial, they ſee no reaſon
to repent ; But who ſay ye that I am P. To this they have an anſwer
36.
ready, Thou art the Christ, the Meſſiah often promiſed, and long expected,
v. 29. To be a chriſtian indeed, is, fincerely to believe that Jeſus is the
Chriſt, and to act accordingly ; and that he is ſo, plainly appears by his
wondrous works. This they knew and muſt ſhortly publiſh and main-
tain ; but for the preſent they muſt keep it ſecret, (v. 30.) till the
proof of it was completed, and they were completely qualified to main-
tain it, by the pouring out of the Holy Ghoſt ; and then let all, the
houſe of Iſrael know aſſuredly that God has made this fame Jeſus whom
ye crucified, both Lord and Chriſt, A&ts 2. 36.
II. Theſe miracles of Chriſt take off the offence of the croſs, and aſſure
us that Chriſt was, in it, not conquered, but a Conqueror. Now that
the diſciples are convinced that Jeſus is the Chriſt, they may bear to
hear of his ſufferings, which Chriſt now begins to give them notice of,
v. 31.
I. Chriſt taught his diſciples that he muſt ſifter many things.' Though
they had got over the vulgar error of the Meſſiah’s being a temporal
Prince, ſo far as to believe their Maſter to be the Meſſiah, notwithſtand-
ing his preſent meanneſs, yet ſtill they retained it, ſo far as to expect that
he would shortly appear in outward pomp and grandeur, and restore, the
kingdom to Iſrael; and therefore, to reëtify that miſtake, Chriſt here
gives them a proſpect of the contrary, that he muſt be rejected gf the
glders, and the chief priests, and the Scribes, who, they expected, ſhould
...be brought to own and prefer him ; that, inſtead of being crowned, he
must be killed, he muſt be crucified, and after three duys he must "ſº
again to a heavenly life, and to be no more in this world. This he ſpake
ST, MARK, VIII.
Peter rebuked.

openly, (v. 32.) raftºnola. He ſaid it freely, and plainly, and did not
wrap it up in ambiguous expreſſions. ' The diſciples might eaſily under-
ſtand it, if they had not been very much under the power of prejudice :
or, it intimates that he ſpoke it cheerfully and without any terror, and
would have them to hear it ſo; he ſpake that ſaying boldly, as one that
not only knew he must ſuffer and die, but was reſolved he would, and made
it his own ačt and deed. - . . . . . . .
2. Peter oppoſed it; He took him, and began to rebuke him. Here
Peter ſhewed more love than diſcretion, a zeaf for Chriſt and his ſafety,
but not according to knowledge. He took him—mpoa Azſłopsy®. &vröy.
He took hold of him, as it were to ſtop and hinder him, took him in his
arms, and embraced him; (ſo ſome underſtand it;) he fell on his neck,
as impatient to hear that his dear Maſter ſhould ſuffer ſuch hard things;
or he took him afide privately, and began to rebuke him. This was not
the language of the leaſt authority, but of the greateſt affection, of that
jealouſy for the welfare of thoſe we love, which is strong as death. Our
Lord Jeſus allowed his diſciples to be free with him, but Peter here took
too great a liberty. - -
3. Chriſt checked him for his oppoſition; (v. 33.) He turned about,
as one offended, and looked on his diſciples, to ſee if the reſt of them were
of the ſame mind, and concurred with Peter in this, that if they did, they
might take the reproof to themſelves, which he was now about to give
to Peter; and he ſaid, Get thee behind me, Satan. Peter little thought
to have had ſuch a ſharp rebuke for ſuch a kind diſſuaſive, but perhaps
expected as much commendation now for his love as he had lately had
Note, Chriſt ſees that amiſs in what we ſay and do, which
we ourſelves are not aware of, and knows what manner of ſpirit we are
(1.) Peter ſpake as one that did not
rightly underſtand, nor had duly confidered, the purpoſes and counſels
When he ſaw ſuch proofs as he every day ſaw of the power of
for his faith.
of, when we ourſelves do not.
of God.
Chriſt, he might conclude that he could not be compelled to ſuffer; the
moſt potent enemies could not overpower him whom diſeaſes and deaths,
whom winds and waves and devils themſelves, were forced to obey and
yield to ; and when he ſaw ſo much of the wiſdom of Chriſt every day,
he might conclude that he would not chooſé to ſuffer but for ſome very
great and glorious purpoſes; and therefore he ought not thus to have
contradićted him, but to have acquieſced. ' He looked upon his death
only as a martyrdom, like that of the prophets, which he thought, might
l
be prevented, if either he would take a little care not to provoke the
chief prieſts, or to keep out of the way; but he knew not that the thing
was neceſſary for the glory of God, the deſtrućtion of Satan, and the
falvation of man, that the Captain of our ſalvation muſt be made perfect
through ſufferings, and ſo muſt bring many ſons to glory. Note, The
wiſdom of man is perfeót folly, when it pretends to give meaſures to the
divine counſels. The croſs of Chriſt, the greateſt inſtance of God’s
power and wiſdom, was to ſome a ſtumbling-block, and to others fooliſh-
neſs. (2.) Peter ſpake as one that did not rightly underſtand, nor had
duly confidered, the nature of Chriſt’s kingdom ; he took it to be tem-
poral and human, whereas it is ſpiritual and divine. “Thou ſavoureſt
not the things that are of God, but thoſe that are of men;” 3 pppsis—
thou mindest not ; fo the word is rendered, Rom. 8. 5. Peter ſeemed
to mind more the things that relate to the lower world, and the life that
now is, than thoſe which relate to the upper world, and the life to come.
Minding the things of men more than the things of God, our own credit,
eaſe, and ſafety, more than the things of God, and his glory and kingdom,
is a very great fin, and the root of mugh fin, and very common among
Chriſt’s diſciples; and it will appear in ſuffering times, thoſe times of
temptation, when thoſe in whom the things of men have the aſcen-
dant, are in danger of falling off. Non ſapis—Thou art not wiſe (ſo it
may be read) in the things of God, but in the things of men. It is im-
portant to confider-in what generation we appear wiſe in, Luke 16.8.
It ſeems policy to ſhun trouble, but if with that we ſhun duty, it is
fleſhly wiſdom, (2 Cor. 1. 12.) and it will be folly in the end,
III. Theſe miracles of Chriſt ſhould engage us all to follow him, what-
ever it coſt us, not only as they were confºrmations of his miſſion, but as
nly y 3.
they were explications of his deſign, and the tendency of that grace which || -- -
|ſpoken against. [2.]. There are many, who, though they cannot but
he came to bring ; plainly intimating that by his Spirit he would do that
for out blind, deaf, lante, leprous, diſeaſed, poſſeſſed, ſouls, which he did |
for the bodies of thoſe many who in thoſe diſtreſſes applied themſelves to
him. Frequent notice had been taken of the great flocking that there
was to him for help in various caſes; now this is written, that we may
believe that he is the great Phyſician of ſouls, and may become his palſ
tients, and ſubmit to his regimen; and here he tells us upon what terms.
we may be admitted ; and he called all the people to him, to hear this,
Vol. IV. No. 80s.
who modeſtly ſtood at ſome diſtance when he was in private converſation
with his diſciples. This is that which all are concerned to know, and
confider, if they expect Chriſt ſhould heal their ſouls. . . . .
H. They muſt not be indulgent of the eaſe of the body; for, (v. 34.)
.* Whoſoever will come after me for ſpiritual cures, as theſe people do for
bodily cures, let him deny himſelf, and live a life of ſelf-denial, mortifica-
| tion, and contempt of the world; let him not pretend to be his own phy-
fician, but renounce all confidence in himſelf and his own righteouſneſs
and ſtrength, and let him take up his croſs, conforming himſelf to the pat-
tern of a crucified Jeſus, and accommodating himſelf to the will of God
in all the afflićtions he lies under ; and thus let him continue to follow
me;” as many of thoſe did, whom Chriſt healed. Thoſe that will be
Chriſt’s patients, muſt attend on him, converſe with him, receive inſtruc-
tion and reproof from him, as thoſe did, that followed him, and muſt
reſolve they will never forſake him. . . . . * - - -
... 2. They muſt not be ſolicitous, no not for the life of the body, when
they cannot keep it without quitting Chriſt, v. 35. Are we invited by
the words and works of Chriſt to follow him 2. I.et us fit down and count
the coſt, whether we can prefer our advantages by Chriſt before life itſelf,
whether we can bear to think of loſing our life for Christisſhke, and the
goſpel's. When the Devil is drawing away diſciples and ſervants after
him, he conceals the worſt of it, tells them only of the pleaſure, but no-
thing of the peril, of his ſervice; re shall not ſurely die; but what there
is of trouble and danger in the ſervice of Chriſt, he tells us of it before,
tells us we ſhall ſuffer, perhaps we ſhall die, in the cauſe; and repreſents
the difcouragements not lºſs, but greater, than commonly they prove,
that it may, appear, he deals fairly with us, and is not afraid that we
ſhºuld knºw the worſt; becauſe the gaugntages of his ſervice abundantly
ſuffice to balance the diſtouragements, if we will but impartially ſet the
ope over againſt the other. In ſhort, . . . . . . . . . . . . . . . . .
(1.) We muſt not dread the loſs of our lives, provided it be in the cauſe
of Christ ; (v. 35.) Whoſoever will ſave his life, by declining Chriſt, and
refuſing to come to him, or by diſowning and denying him after he has
in profeſſion come to Chriſt, he ſhall loſé it, ſhalltoſe the comfort of his
natural life; the root and fountain of his ſpiritual'life, and all his hopes
of eternal life; ſuch a bad bargain will he make for himſelf... But who-
ſoever shall loſe his life, ſhall be truly willing to loſe it, ſhall venture it,
ſhall lay it down when he cannot keep it without denying Chriſt, he ſhall
Jave it, he ſhall be an unſpeakable gainer; for the loſs of his life ſhall be
made up to him in a better life." It is looked upon to be ſome kind of
recompenſe to thoſe who loſe their lives in the ſervice of their prince and
country, to have their memories honoured and their families provided
for; but what is that to the recompenſe which Chriſt makes in eternal
life to all that die for him * . . . . -
(2.) We muſt dread the loſs of our ſouls, yea; though we ſhould gain
the whole world by it; (v. 36, 37.) For what shall it profit a man if he
should gain the whole world 2 and all the wealth, honour, and pleaſure,
in it, by denying Chriſt, and loſt his own ſoul P “True it is,” ſaid Biſhop
Hooper, the night, before he ſuffered martyrdom, “that life is ſweet,
and death is bitter, but eternal death is more bitter, and eternal life is more
Jweet.” . As the happineſs of heaven with Chriſt, is enough to counte: . .
vail the loſs of life itſelf for Chriſt, ſo the gain of all the world in ſºn, is
not ſufficient to countervail the ruin of the ſoul by ſºn. . . . . . . .
What that is that men do, to ſave their lives and gain the world, he
tells us, (v. 38.) and of what fatal conſequence it will be to them ;
“Whoſoever therefore ſhall be aſhamed of me, and of my words, in this
adulterous and finful generation; of him ſhall the Son of man be
aſhamed.” Something like this we had, Matth. 10. 33. But it is here
expreſſed more fully. Note, [1..] The diſadvantage that the cauſe of
Chriſt Fabours under in this world, is, that it is owned and profeſſed in
an adulterous and sinful generalion; ſuch the generation of mankind is,
gone a whoring from God, in the impure embraces of the world and the
| fleſh, lying in wickedneſs ; ſome ages, ſome places, are, more, eſpecially
adulterous and finful, as that was in which Chriſt lived ; in ſuch a genera-
tion the cauſe of Chriſt is oppoſed and run down, and thoſe that own it,
are expoſed to reproach and contempt, and every where ridiculed and
own that the cauſe of Chriſt is a righteous cauſe, are ashamed of it, be-
cauſe of the reproach that attends the profeſſing of it; they are ashamed
* ~
| of their relation to Chriſt, and ashamed of the credit they cannot, but
give to his words; they cannot bear to be frowned upon and, deſpiſed,
and therefore throw off their profeſſion, and go down the ſtream of a pre-
vailing, apoſtaſy. [.3.1. There is a day coming, when the cauſe of Chriſt
will appear as bright and illuſtrious as now it appears, mean and contemp-
tible; when the Son of man comes in the glory of his Father, with his |
*.
t
* *
t
holy angels, as the true Shechinah, the Brightneſs of his Father’s glory,
and the Lord of angels. [4.] Thoſe that are aſhamed of Chriſt in this
world where he is deſpiſed, he/will be aſhamed of in that would where
he is eternally adored. They ſhall not ſhare with him in his glory then,
that were not willing to ſhare with him in his diſgrace now... . . . .
. . CHAP. IX. - -
this chapter, we have, I. Christ’s transfiguration upon the mount, v.
1...13. II. His casting of the devil out of a child, when the diſciples
could not do it, v. 14.29. III. His prediction of his own ſufferings
and death, v. 30.32. IV. The check he gave to his diſbiples fºr diſ.
pitting who should be greatest; (v. 83.37), and to John for rebuking
one who cast out devils in Christ's name, and did not follow with them;
v. 38.41. W. Christ's diſcourſe with his diſciples of the danger of of:
..fending one of his little ones; (v. 42.) and of indulging that in ourſelves
which is an offence and an occasion of sin to us ; (v. 43.50.) most of
in
which paſſages we had befºre, Matth. 17. and 18. &
1. A ND he ſaid unto them, Verily I ſay unto you, that
4 Aºthere are ſome of them that ſtand here which
fhall not taſte of death, till they have ſeen the kingdom of
God come with power. 2. And after ſix days Jeſus
taketh with him Peter, and James, and John, and leadeth
them up into a high mountain apart by themſelves: and
he was transfigured before them. \
became ſhining, exceeding white as ſnow; ſo as no fuller
on earth can white them. 4. And there appeared, unto
them Elias, with Moſes : and they were talking with
Jeſus. 5. And Peter anſwered and ſaid to Jeſus, Maſter,
it is good for us to be here: and let us make three taber-
nacles ; one for thee, and one for Moſes, and one for
Elias. 6. For he wiſt not what to ſay, for they were ſore
afraid. 7. And there was a cloud that overſhadowed
them; and a voice came out of the cloud, ſaying, This is
my beloved Son; hear lººm. 8. And ſuddenly when they
had looked round about, they ſaw no man any more, ſave
Jeſus only with themſelves. 9. And as they came down
from the mountain; he charged them that they ſhould tell
no man what things they had ſeen, till the Son of man ||
were riſen from the dead, 10, And they kept that ſaying
with themſelves, queſtioning one with another, what the
riſing from the dead ſhould mean. , 11. And they aſked
him, ſaying, Why ſay the Scribes that Elias muſt firſt come 2
12. And he anſwered and told them, Elias verily cometh |
firſt, and reſtoreth all things, and how it is written of the
Son of man, that he inuſt ſuffer many things, and be ſet at
nought. 18. But I ſay unto you, that Eliasis indeed come,
and they have done unto him whatſoever they liſted, as it
is written of him. . . . . . . . . -
- Here is, - * . . . . . - - * - *
I. A predićtion of Chriſt’s kingdom now near approaching, v. 1.
That which is foretold, is, 1. That the kingdom of God would come, and
would come ſo as to be ſeen ; the kingdom of the Meſfiah ſhall be ſet up
in the world by the utter deſtrućtion of the Jewiſh polity, which ſtood in
the way of it ; this was the reſtoring of the kingdom of God among |
men, which had been in a manner loſt by the woeful degeneracy both of
Jews and Gentiles. -
3. And his raiment ||
ST. MARK, IX,
| condeſcending kindneſs to his people.
| greatneſs, oblige, their friends to keep their diſtance; but even to the
The Transfiguration.
... II. A ſpecimen of that kingdom in the transfiguration of Chriſt, ſºr
days after Chriſt ſpake that predićtion. He had begun to give notice
to his diſciples of his death and ſufferings; and, to prevent their offence
at that, he gives them this glimpſe of his glory, to ſhew that his ſuffer-
ings were voluntary, and what a virtue the dignity and glory of his per-
ſon would put into them, and to prevent the ſºthe crºſs. . .
1. It was on the top of a high mountain, like the converſe Moſes had
with God, which was on the top of mount Sinai, and his proſpect of
Canaan from the top of mount Piſgah. .d. faith, It was on the
top of mount Tabor that Chriſt was transfigured ; and if ſo, the ſcrip-
ture was fulfilled, Tabor and Hermon shall rejoice-in thy name, Pſ, 89.
12, 13, Dr. Lightfoot, obſerving that the laſt Place where we find
Chriſt was in the coaſts of Caeſarea-Philippi, which was far from mount
Tabor, rather thinks it was a high mountain which Joſephus ſpeaks of,
near Caeſarea. * * - - . . . .
2. The witneſſes of it were Peter, James, and John ; theſe were the
three that were to bear record on earth, anſwering to Moſes, Elias, and
the voice from heaven, the three that were to bear record from above.
Chriſt did not take all the diſciples with him, becauſe the thing was to
be kept very private. As there are, diſlinguiſhing favours which are
given to diſciples, and not to the world, ſo there are to ſome º:
and not to others. ' All the ſaints are a people near to Christ, but ſome
lie in his boſom. James was the firſt of all the twelve that died for
Chriſt, and John ſurvived them all, to be the laſt eye-witneſs of this
| glory ; he bore record ; (John I. 14.) We ſaw his glory; and ſo did
JPeter, 2 Pet. 1. 16... 18. *
3. The manner of it; He was transfigured before them ; he appeared
in another manner than he uſed to do. This was a change of the acci-
dents, the ſubſtance remaining the ſame, and it was a miracle. But tran-
ſubſtantiation, the change of the ſubſtance, all the accidents remaining
the ſame, is not a miracle, but a fraud and impoſture, ſuch a work as
Chriſt never wrought. See what a great change human bodies are ca-
pable of, when God is pleaſed to put an honour upon them, as he will
upon the bodies of the ſaints, at the reſurre&tion. He was transfigured
before them; the change, it is probable, was gradual, from glory to
glory, ſo that the diſciples, who had their eye upon him all the while,
had the cleareſt and moſt certain evidence they could have, that this glo-
rious appearance was no other than the bleſſed. Jeſus himſelf, and there
was no illuſion in it. John ſeems to refer to this, (1 John 1: 1.) when
he ſpeaks of the word of life, as that which they had ſeen with their cyes,
and looked upon. His raiment became shining ; ſo that, though, proba-
bly, it was ſad-coloured, if not black, yet it was now exceeding while as
Jhow, beyond what the fuller’s art could do toward whitening it.
4. His companions in this glory were Moſes and Elias; (v. 4.) They
appeared talking with him, not to teach him, but to tº/iſy to him, and to
be taught by him ; by which it appears that there are converſe and in-
tercourſe between glorified ſaints, they have ways of talking one with
another, which we underſtand not. Moſes and Elias lived at a great diſ-
tance of time one from another, but that breaks no ſquares in heaven,
where the firſt shall be laſt, and the laſt firſt, that is, all one in Chriſt.
5. The great delight that the diſciples took in ſeeing this fight, and
| hearing this diſcourſe, is expreſſed by Peter, the mouth of the reſt; He
Juid, Master, it is good for us to be here, v. 5. Though Chriſt was tranſ-
figured, and was in diſcourſe with Moſes and Elias, yet he gave Peter
leave to ſpeak to him, and to be as free with him as he uſed to be. Note,
Our Lord Jeſus, in his exaltatign and glory, doth not at all abate of his
Many, when they are in their
glorified Jeſus true believers have acceſs with boldneſs, and freedom of
fpeech with him. ... Even in this, heavenly diſcourſe there was room for
Peter to put in a word ; and this is it, “, Lord, it º to be here, it is
good for us to be here ; here let us make tabernacles ; let this be our
reſt for ever.” Note, Gracious ſouls reckon it good to be in communion
with Chriſt, good to be near him, good to be in the mount with him,
though it be a cold and ſolitary place ; it is good to be here retired
its own way, and bear dowh the oppoſition that was given to it. It
came with power, when yengeance was taken on the Jews for crucifying
Chriſt, and when it conquered the idolatry of the Gentile world. 3.
That it would come while ſome now preſent were alive; There are ſome
standing here; that shall not taste of death, tilt they ſee it; this ſpeaks the
ſame with Matth. 24, 34. This generation shall not º:
things be fulfilled. Thoſe that were ſtanding here with C
it, when the others could not diſc
it came not with obſervation. “’
2. That it would come with power, ſo as to make
|
|
till all thoſe || tº , is iº g
riſt, ſhould ſee || greatly, v. 14. Note, When it is well with us, we are apt to be mind-
ern it to be the kingdom of God, for ||leſs of others, and in the fulneſs of our enjoyments to forget the neceſſ:-
. . . . . . . . . . . . . . | ties of our brethren; it was a weakneſs in Peter to prefer private com-
- 4 }
|
;
from the world, and alone with Chriſt :, , and if it is good to be with
Chriſt transfigured only upon a mountain, with Moſes and Elias, how
good will it be, to be with Chriſt glorified in heaven with all the ſaints :
But obſerve, While Peter was for, ſtaying here, he forgot what need
there was of the preſence of Chriſt, and the preaching of his apoſtles,
among the people. At this very time, the other diſciples wanted them





... " . . . . . - ST MARK, IX.
The Expulſion of an evil Spirit.
munion with God before public uſefulneſs. Paul is willing to abide in
the flesh, rather than depart to the mountain of glory, (though that be
far better,) when he ſees it needful for the church, Phil. 1, 24, 25.
Peter talked of making three diſtinét tabernacles for Moſes, Elias, and
Chriſt, which was not well-contrived; for ſuch a perfeót harmony there
is between the law, the prophets, and the goſpel, that one tabernacle
will hold them all; they dwell together in unity. But whatever was
incongruous in what he ſaid, he may be excuſed, for they were all ſore
afraid; and he, for his part, wist not what to ſay, (v. 6.) not knowing
what would be the end thereof.
6. The voice that came from heaven, was an atteſtation of Chriſt’s
mediatorſhip, v. 7. There was a cloud that overshadowed them, and was
a ſhelter to them. . . Peter had talked of making tabernacles for Chriſt
and his friends; but while he yet ſpake, ſee how his proječt was ſuper-
ſeded; this cloud was unto them inſtead of tabernacles for their ſhelter;
(Iſa. 4. 5.), while he ſpake of his tabernacles, God created his tabernacle
not made with hands. Now out of this cloud (which was but a ſhade to
the excellent glory Peter ſpeaks of, whence this voice came) it was ſaid,
This is my iñº Son, hear him. God owns him, and accepts him, as
his beloved Son, and is ready to accept of us in him ; we muſt then own
and accept him as our beloved Saviour, and muſt give up ourſelves to be
ruled by him. - *
7. The viſion, being deſigned only to introduce this voice, when that
was delivered, diſappeared ; (v. 8.) Suddenly when they had looked round
about, as men amazed to ſee where they were, all was gone, they ſaw no |
man any more. Elias and Moſes were vaniſhed out of fight, and Jeſus
only remained with them, and he not transfigured, but as he uſed to be.
Note, Chriſt doth not leave the ſoul, when extraordinary joys and com- |
forts leave it. Though more ſenſible and raviſhing communions may be
withdrawn, Chriſt’s diſciples have, and ſhall have, his ordinary preſence |
with them always, even to the end of the world, and that is it we muſt
depend upon. Let us thank God for daily bread, and not expect a con-
tinual feaſt on this fide heaven. º -
8. We have here the diſcourſe between Chriſt and his diſciples, as
they came down from the mount.
(1.) He charged them to keep this matter very private, till he was
riſen from the dead, which would complete the proof of his divine miſ-
fion, and then this muſt be produced with the reſt of the evidence, v. 9.
And beſides, he, being now in a ſtate of humiliation, would have nothing
publicly taken notice of, that might ſeem diſagreeable to ſuch a ſtate;
for to that he would in every thing accomodate himſelf. This enjoining
of ſilence to the diſciples, would likewiſe be of uſe to them, to prevent
their boaſting of the intimacy they were admitted to, that they might
not be puffed up with the abundance of the revelations. It is a mortifica-
tion to a man, to be tied up from telling of his advancements, and may |
help to hide pride from him. -
(2.) The diſciples were at a loſs what the riſing from the dead ſhould |
mean ; they could not form any notion of the Meſfiah’s dying, (Luke
18. 34.) and therefore were willing to think that the riſing he ſpeaks of,
WaB figurative, his riſing from his preſent mean and low eſtate to the
dignity and dominion they were in expe&tation of. But if ſo, here is
another thing that embarraſſes them; (v. 11.) IWhy ſay the Scribes, that
before the appearing of the Meſfiah in his glory, according to the order
fettled in the prophecies of the Old Teſtament, Elias must first come 2
Aut Elias was gone, and Moſes too. Now that which raiſed this dif-
ficulty, was, that the Scribes taught them to expe&t the perſon of Elias,
whereas the prophecy intended one in the ſpirit and power of Ilias. Note,
The miſunderſtanding of ſcripture is a great prejudice to the entertain- |
ment of truth.
(3.) Chriſt gave them a key to the prophecy concerning Elias :
(v. 12, 13.) “It is indeed propheſied that Elias will come, and will re-
store all things, and ſet them to rights; and (though you will not un-
derſtand it) it is alſo propheſied of the Son of man, that he muſt ſuffer
many things, and be ſet at nought, muſt be a Reproach of men, and de-
ſpiſed of the people : and though the Scribes do not tell you ſo, the
ſériptures do, and you have as much reaſon to expect that as the other,
and ſhould not make ſo ſtrange-of it; but as to Elias, I tell you he is
come ; and if you confider a little, you will underſtand whom I mean, it
is one to whom they have done whatſoever they listed s” which was very
applicable to the ill uſage they had given John Baptiſt. Many of the
ancients, and the Popiſh writers generally, think, that beſide the coming
of John Baptiſt in the ſpirit of Elias, himſelf in his own perſon is to be
expected, with Enoch, before the ſecond appearance of Chriſt, wherein | º º º º -
| afraid;) and running to him, (ſome copies, for trºoarpixºlis, read
the prophecy of Malachi will have a more full accompliſhment than it
coming. He is come, and hath been, and done, according as was
| in.
| who perhaps were ready to ſay,
had in John Baptiſt. But it is a groundleſs fancy; the true Elias, as
well as the true Meſſiah promiſed, is come, and we are to look for no.
other. Theſe words as it is written of him, refer not to their doing to
him whatever they listed, (that comes in in a parentheſis,) but only to his
written
of him. .
14, And when he came to his diſciples, he ſaw a great
multitude about them, and the Scribes queſtioning with
them, 15. And ſtraightway all the people, when they
beheld him, were greatly amazed; and running to him,
ſaluted him. 16. And he aſked the Scribes, What queſtion
ye with them 17. And one of the multitude anſwered
and ſaid, Maſter, I have brought unto thee my ſon, which
hath a dumb ſpirit: 18. And whereſoever he taketh him, he
teareth him: and he foameth, and gnaſheth with his teeth,
and pineth away; and I ſpake to thy diſciples, that they
ſhould caſt him out, and they could not. 19. He anſwered
him, and ſaith, O faithleſs generation, how long ſhall I be
with you? How long ſhall I ſuffer you? Bring him unto me.
20. And they brought him unto him; and when he ſaw him,
ſtraightway the ſpirit tare him, and he fell on the ground,
and wallowed foaming, 21. And he aſked his father, How
long is it ago ſince this came unto him : And he ſaid, Of
a child. 22. And oft-times it hath caſt him into the fire,
and into the waters, to deſtroy him : but if thou canft do
any thing, have compaſſion on us, and help us. 23. Jeſus
ſaid unto him, If thou canſt believe, all things are poſſible
to him that believeth. 24. And ſtraightway the father of
the child cried out, and ſaid with tears, Lord, I believe ;
help thou mine unbelief. 25. When Jeſus ſaw that the
people came running together, he rebuked the foul ſpirit,
Íaying unto him, Thou dumb and deaf ſpirit, I charge
thee, Come out of him, and enter no more into him. 26.
And the ſpirit cried, and rent him fore, and came out of e
him; and he was as one dead, inſomuch that many ſaid,
He is dead. 27. But Jeſus took him by the hand, and
lifted him up, and he aroſe. 28. And when he was come
into the houſe, his diſciples aſked him privately, Why
could not we caſt him out? 29. And he ſaid unto them,
This kind can come forth by nothing, but by prayer and
faſting. \ -
We have here the ſtory of Chriſt’s caſting the devil out of a child,
ſomewhat more fully related than it was Matth. 17. 14, &c. Obſerve
lsº Chriſt's return to his diſciples, and the perplexity be found them
He laid aſide his robes of glory, and came to look after his family,
and to inquire what was become of them: Chriſt's glory. above does
not make him forget the concerns of his church below, which he viſits
in great humility, v. 14. And he came very ſeaſonably, when the diſci-
ples were embarraſſed and run a-ground ; the Scribes, who were ſworn
enemies both to him and them, had gained an advantage againſt them.
A child poſſeſſed with a devil was brought to them, and they could not
caſt out the devil, whereupon the Scribes inſulted over them, and Tea,
fle&ed upon their Maſter, and triumphed as if the day were their own.
He found the Scribes ºuestioning with them, in the hearing of the multi-
tudě, ſome of whom perhaps began to be ſhocked by it. Thus Moſes,
when he came down from the mount, found the camp of Iſrael in great
diſorder; ſo ſoon were Chriſt and Moſes miſſed. Chriſt’s return was
very welcome, no doubt, to the diſciples, and unwelcome to the Scribes.
But particular notice is taken of its being very ſurpriſing to the ſº
As for this Jeſus, we wot not what is be-
come of him; but when they beheld him coming to them again, they
were greatly amazed; (ſome copies add, xzi ièspoºnazº—and they were
ºpoexaipoºre-congratulating him, or bidding him welcome,) they ſaluted
him. It is eaſy to give a reaſon why they ſhould be glad to ſee him ;
but why were they amazed, greatly amazed, when they beheld him :
Probably, there might remain ſomething unuſual in his countenance; as
Moſes’ face shone when he came down from the mount, which made the
people afraid to come nigh him, Exod. 34. 30. So perhaps did Chriſt's
face, in ſome meaſure ; at leaſt, inſtead of ſeeming fatigued, there ap-
peared a wonderful briſkneſs and ſprightlineſs in his looks, which amazed
them. • .
II. The caſe which perplexed the diſciples, brought before him. He
aſked the Scribes, who, he knew, were always vexatious to his diſciples,
and teazing them upon every occaſion, “What queſtion ye with them 2
What is the quarrel now * The Scribes made no anſwer, for they were
confounded at his preſence; the diſciples made none, for they were com- ||
forted, and now left all to him. But the father of the child opened the
cauſe, v. 17, 18. , 1. His child is poſſeſſed with a dumb ſpirit ; he has
the falling-ſickneſs, and in his fits is ſpeechleſs ; his caſe is very ſad, for,
whereſoever the fit takes him, the ſpirit tears him, throws him into ſuch
violent convulſions as almoſt pull him to pieces; and, which is very grie-
vous to himſelf, and frightful to thoſe about him, he foams at the mouth,
and gnaſhes with his teeth, as one in pain and great miſery; and though
the fits go off preſently, yet they leave him ſo weak, that he pines away,
is worn to a ſkeleton; his fleſh is dried away; ſo the word fignifies, Pſ.
102. 3...5. This was a conſtant afflićtion to a tender father. 2. The
diſciples cannot give him any relief; “I deſired they would caſt him out,
as they had done many, and they would willingly have done it, but they
could not ; and therefore thou couldeſt never have come in better time;
Maſter, I have brought him to thee.” - -
III. The rebuke he gave to them all; (v. 19.) “O faithleſs gene-
ration, how long ſhall I be with you ? How long ſhall I ſuffer you ?”
Dr. Hammond underſtands this as ſpoken to the diſciples, reproving
them for not exerting the power he had given them, and becauſe they
did not fast and pray, as in fome caſes he had direéted them to do. But
Dr. Whitby takes it as a rebuke to the Scribes, who gloried in this diſ-
appointment that the diſciples met with, and hoped to run them down
with it. Them he calls a faithleſs generation, and ſpeaks as one weary
of being with them, and of bearing with them. We never hear him com-
plaining, “How long ſhall I be in this low condition, and ſuffer that ?”
But, “How long ſhall I be, among theſe faithleſs people, and ſuffer
them ** -
IV, The deplorable condition that the child was a&tually in, when he
was brought to Chriſt, and the doleful repreſentation which the father
made of it. When the child ſaw Chriſt, he fell into a fit; The ſpirit
Jtraightway tore him, boiled within him, troubled him ; (ſo Dr. Ham-
mond ;) as if the devil would ſet Chriſt at defiance, and hoped to be too
hard for him too, and to keep poſſeſſion in ſpite of him. The child fell on
the ground, and wallowed foaming. We may put another conſtrućtion
upon it—that the devil raged, and had ſo much the greater wrath, be-
cauſe he knew that his time was short, Rev. 12. 12. Chriſt aſked, How
!ong ſince this came to him P. And, it ſeems, the diſeaſe was of long ſtand-
ing ; it came to him of a child, (v. 21.) which made the caſe the more
fad, and the cure the more difficult. We are all by nature children of
diſobedience, and in ſuch the evil ſpirit works, and has done ſo from our
childhood; for foolishneſs is bound in the heart of a child, and nothing
but the mighty grace of Chriſt can caſt it out.
V. The preſfing inſtances which the father of the child makes with
Chriſt for a cure ; (v. 22.) “Oft-times it has caſt him into the fire, and
into the waters, to deſtroy him.” Note, The Devil aims at the ruin of
thoſe in whom he rules and works, and ſeeks whom he may devour. But
* if thou canft do any thing, have compaſſion on us, and help us.”
The leper was confident of Chriſt’s power, but put an iſ upon his will;
(Matth. 8. 2.) If thou wiſt, thou canſ. This poor man referred him-
ſelf to his good-wiłł, but put an if upon his power, becauſe his diſciples,
who caſt out devils in his name, had been non-pluſſed in this caſe.
Thus Chriſt ſuffers in his honour by the diffictities and follies of his
diſciples. -
VI. The anſwer Chriſt gave to his addreſs; (v. 23.) “If thou canſt
believe, all things are poſſible to him that believeth.” Here, 1. He
tacitly checks the weakneſs of his faith. The ſufferer put it upon
&hriſt’s power: If thou canst do any thing, and refle&ted on the want of
power in the diſciples; but Chriſt turns it upon him, and puts him upon
queſtioning his own faith, and will have him impute the diſappointment
to the want of that ; If thou cans; believe. 2. He graciouſly ©ncou-
wages the ſtrength of his deſire; “ All things are possible, will appear
ST, MARK, IX.
The Expulſion of an evil Spirit.
poſſible, to him that believes the almighty power of God, to which all
things are poſſible ;” or, “That ſhall be done by the grace of God, for
them that believe in the promiſe of God, which ſeemed utterly im-
poſſible.” Note, In dealing with Chriſt, very much is put upon our
believing, and very much promiſed to it. Canst thou believe 2 Dareſt
thou believe 2 Art thou willing to venture thy all in the hands of
Chriſt : To venture all thy ſpiritual concerns with him, and all thy tem-
poral concerns for him Canſt thou find in thy heart to do this 2 If ſo,
it is not impoſſible but that, though thou haſt been a great finner, thou
mayeſt be reconciled ; though thou art very mean and unworthy, thou
mayeſt get to heaven. If thou canst believe, it is poſſible that thy hard
heart may be ſoftened, thy ſpiritual diſeaſes may be cured ; and that,
weak as thou art, thou mayeft be able to hold out to the end. 3.
VII. The profession of faith which the poor man made, hereupon.;
(v. 24.) He cried out, “ Lord, I believe ; I am fully perſuaded both of
thy power and of thy pity ; my cure ſhall not be prevented by the want
of faith; Lord, I believe.” He adds a prayer for grace to enable him
more firmly to rely upon the aſſurances he had of the ability and willing-
neſs of Chriſt to ſave ; Help thow my unbelieſ. Note, 1. Even thoſe
who through grace can ſay, Lord, I believe, have reaſon to complain of
their unbelief; that they cannot ſo readily apply to themſelves, and their
own caſe, the word of Chriſt as they ſhould, nor ſo cheerfully depend
upon it. 2. Thoſe that complain of unbelief, muſt look up to Chriſt
for grace to help them againſt it, and his grace ſhall be ſufficient for them.
“Help mine unbelief, help me to a pardon for it, help me with power
againſt it; help out what is wanting in my faith with thy grace, the
ſtrength of which is perfeóted in our weakneſs.” -
VIII. The cure of the child, and the conqueſt of this raging devil in
the child. Chriſt ſaw the people come running together, expecting to ſee the
iſſue of this trial of ſkill, and therefore kept them in ſuſpenſe no longer,
but rebuked the foul ſpirit; the unclean ſpirit, ſo it ſhould be rendered, as
in other places. Obſerve, 1. What the charge was which Chriſt gave
to this unclean ſpirit; “Thou dumb and deaf ſpirit, that makeſt the
poor child dumb and deaf, but ſhalt thyſelf be made to hear thy doom,
and not be able to ſay any thing againſt it, Come out of him immediately,
and enter no more into him. Let him not only be brought out of this
fit, but let his fits never return.” Note, Whom Chriſt cures, he cures.
effectually. Satan may go out himſelf, and yet recover poſſeſſion ; but
if Chriſt caſt him out, he will keep him out. 2. How the unclean ſpirit
took it ; he grew yet more outrageous, he cried, and rent him ſore, gave
him ſuch a twitch at parting, that he was as one dead; ſo loath was he
to quit his hold, ſo exaſperated at the ſuperior power of Çhriſt, ſo ma-
licious to the child, and ſo deſirous was he to kill him. Many ſaid, He
is dead. Thus the toſs that a ſoul is in at the breaking of Satan’s
power in it, may perhaps be frightful for the preſent, but opens the
door to laſting comfort. 3. How the child was perfeótly reſtored;
(v. 27.) Jeſus took him by the hand, aparhoros-took fast hold of him,
and ſtrongly bore him up, and he aroſe and recovered, and all was
well.
IX. The reaſon he gave to the diſciples why they could not caſt out
this devil. They inquired of him privately why they could not, that
wherein they were defe&tive might be made up another time, and they
might not be again thus publicly ſhamed ; and he told them, (v. 29,)
This kind can come forth by nothing but prayer and fasting. Whatever
other difference there really might be, none appears between this and
other kinds, but that the unclean ſpirit had had poſſeſſion of this poor
patient from a child, and that ſtrengthened his intereſt, and, confirmed
his hold. . When vicious habits are rooted by long uſage, and begin to
plead preſcription, like chronical diſeaſes they are hardly cured. Can.
the Æthiopian change his ſkin & The diſciples muſt not think to do their
work always with a like eaſe; ſome ſervices call them to take more than
ordinary pains : but Chriſt can do that with a word’s ſpeaking, which
they muſt prevail for the doing of by prayer and fasting. -
30. And they departed thence, and paſſed through
| Galilee; and he would not that any man ſhould know it.
31. For he taught his diſciples, and ſaid unto them, The
fon of man is delivered into the hands of men, and they
ſhall kill him, and after that he is killed, he ſhall riſe the
third day. 32. But they underſtood not that ſaying, and
were afraid to aſk him. 33. And he came to Capernaum,
|and being in the houſe, he aſked them, What was it that
. . . ST, MARK, IX, ...
The Apoſtles reproved.
ye diſputed among yourſelves by the way ? 34. But they ſt - t - - -
this matter ; he called the twelve to him, and tòld them, [1..] That am-
bition and affectation of dignity and dominion, inſtead of gaining them
preferment in his kingdom, would but poſtpone their preferment ; ºf .
held their peace: for by the way they had diſputed
among themſelves, who ſhould be the greateſt. 35. And
he ſat down, and called the twelve, and faith unto them,
If any man deſire to be firſt, the ſame ſhall be laſt of all,
and ſervant of all. 36. And he took a child, and ſet him
in the midſt of them : and when he had taken him into
his arms, he ſaid unto them, 37. Whoſoever ſhall receive
one of ſuch children in my name, receiveth me : and who-
ſoever ſhall receive me receiveth not me, but him that
ſent me. 38. And John anſwered him, ſaying, Maſter,
we ſaw one caſting out devils in thy name, and he fol-
loweth not us : and we forbade him, becauſe he followeth
not us. 39. But Jeſus ſaid, Forbid him not: for there is
no man which ſhall do a miracle in my name, that can
lightly ſpeak evil of me. 40. For he that is not againſt
us, is on our part. "
PHere, *.
I. Chriſt foretells his own approaching ſufferings. He paſſed through
Galilee with more expedition than uſual, and would not that any man
ſhould know it ; (v. 30.) becauſe he had done many mighty and good
works among them in vain, they ſhall not be invited to ſee them, and
have the benefit of them, as they have been. The time of his ſufferings
drew migh, and therefore he was willing to be private a while, and to
converſe only with his diſciples, to prepare them for the approaching
trial, v. 31. He ſaid to them, The ſon of man is delivered by the de-
terminate counſel and fore-knowledge of God into the hands of men,
(v. 31.) and they shall kill him. Had he been delivered into the hands
of devils, and they had worried him, it had not been ſo ſtrange ; but
that men who have reaſon, and ſhould have love, that 'they ſhould be thus
fpiteful to the Son of man, who came to redeem and ſave them, is unac-
countable. But ſtill it is obſervable that when Chriſt ſpake of his
death, he always ſpake of his reſurrečtion, which took away the reproach
of it from himſelf, and ſhould have taken away the grief of it from his
diſciples. But they understood not that ſaying, v. 32. The words were
plain enough, but they could not be reconciled to the thing, and there-
fore would ſuppoſe them to have ſome myſtical meaning which they did
not underſtand, and they were afraid to aſk him ; not becauſe he was dif-
ficult of acceſs, or ſtern to thoſe who conſulted him, but either becauſe
they were loath to know the truth, or becauſe they expected to be chid-
den for their backwardneſs to receive it. Many remain ignorant becauſe
they are aſhamed to inquire.
II. He rebukes his diſciples for magnifying themſelves. When he
came to Capernaum, he privately aſked his diſciples what it was that
they diſputed among themſelves by the ſtay P. v. 33. He knew very well
what the diſpute was, but he would know it from them, and would have
them to confeſs their fault and folly in it. Note, 1. We muſt all ex-
pe&t to be called to an account by our Lord Jeſus concerning what paſſes
while we are in the way in this ſtate of paſſage and probation. 2. We muſt
in a particular manner be called to an account about our diſcourſes among
ourſelves; for by our words we muſt be juſtified or condemned. 3. As
our other diſcourſes among ourſelves by the way, ſo eſpecially our diſ-
putes, will be all called over again, and we ſhall be called to an account
about them. 4. Of all diſputes, Chriſt will be fure to reckon with his
diſciples for their diſputes about precedency and ſuperiority : that was
the ſubjećt of the debate here, who should be the greateſt, v. 34. Nothing
could be more contrary to the two great laws of Chriſt’s kingdom,
leſſons of his ſchool, and inſtructions of his example, which are humility
and love, than deſiring preferment in the world, and diſputing about it.
This ill temper he took all occaſions to check, both becauſe it aroſe from
a miſtaken motion of his kingdom, as if it were of this world, and becauſe
it tended ſo dire&lly to the debaſing of the honour, and the corrupting
of the purity, of his goſpel, aud, he foreſaw, would be ſo much the bane
of the church. \ -
Now, (1.) They were willing to cover this fault ; (v. 34.) they held
their peace. As they would not aſk, (v. 32.) becauſe they were
aſhamed to own their ignorance, ſo here they would not anſwer, becauſe
they were aſhamed to own their pride. (2.) He was willing to amend
this,ſault in them, and to bring them. to a better temper ; and therefore
Vol. I. No. 9, -
|
fat down, that he might have a ſolemn and full diſcourſe with them about

any man desire and aim to be firſt, he shall be last ; he that exalteth him-
ſelf, ſhall be abaſed, and men’s pride ſhall bring them low. [2] That
there is no preferment to be had under him, but an opportunity for, and
an obligation to, ſo much the more labour and condeſcenſion ; If any
} man deſire to be first, when he is ſo, he muſt be much the more buſy and
ſerviceable to every body. He that deſires the office of a bishop, deſires a
good work, for he muſt, as St. Paul did, labour the more abundantly, and
make himſelf the ſervant of all.
and ſelf-denying, do moſt reſemble Chriſt, and ſhall be moſt tenderly
owned by him. This he taught them by a ſign ; He took a child in his
arms, that had nothing of pride and ambition in it. “Look you,”
faith he ; “whoſoever shall receive one like this child, receives me. Thoſe
of a humble meek mild diſpoſition are ſuch as I will own and counté-
nance, and encourage, every body elſe to do ſo too, and will take what is
done to them as done to myſelf; and ſo will my Father too, for he who
thus receiveth me, receiveth him, that ſent me, and it ſhall be placed to his
aceount, and repaid with intereſt.” t
III. He rebukes them for vilifying all but themſelves ; while they are
ſtriving which of them ſhould be greateſt, they will not allow thoſe who
are not in communion with them to be any thing. -
Obſerve, *
1. The account which John gave him, of the reſtraint they had laid
upon one from making uſe of the name of Chriſt, becauſe he was not of
their ſociety. Though they were aſhamed to own their conteſts for pre-
ferment, they ſeem to boaſt of this exerciſe of their authority, and ex-
pećted their Maſter could not only juſtify them in it, but commend them
for it ; and hoped he would not blame them for defiring to be great,
when they would thus uſe their power for the maintaining of the honour
of the ſacred college. “Maſter, ſaith John, we ſaw one caſting out
devils in thy name, but he followeth not us,” v. 38. (1.) It was ſtrange
that one who was not a profeſſed diſciple and follower of Chriſt, ſhould
yet have power to cast out devils in his name, for that ſeemed to be pe-
culiar to thoſe whom he called, ch. 6. 7. But ſome think that he was
a diſciple of John, who made uſe of the name of the Meſfiah, not as
come, but as near at hand, not knowing that Jefus was he. i. ſhould
rather ſeem that he made uſe of the name of Jeſus, believing him to be
the Chriſt, as the other apoſtles did. ' And why might not he receive
that power from Chriſt, whoſe Spirit, like the wind, blows where it listeth,
without ſuch an outward call as the apoſtles had 2 And perhaps there
were many more ſuch. Chriſt’s grace is not tied to the viſible church.
(2.) It was ſtrange that one who cast out devils in the name of Chriſt,
did not join himſelf to the apoſtles, and follow Chriſt with them, but
fhould continue to ačt in ſeparalion from them. I know of nothing that
could hinder him from following them, unleſs becauſe he was loath to
leave all to follow them ; and if ſo, that was an ill principle. The thing
did not lock well, and therefore the diſciples forbade him to make uſe
of Chriſt’s name as they did, unleſs he would follow him as they did.
This was like the motion Joſhua made concerning Eldad and Medad, that
propheſied in the camp, and went not up with the reſt to the door of
the tabernacle ; “My lord Moſes, forbid them ; (Numb. 11. 28.) re-
ſtrain them, ſilence them, for it is a ſchiſm.” . Thus apt are we to ima-
gine that thoſe do not follow Chriſt at all, who do not follow him with
us, and that thoſe do nothing well, who do not juſt as we do. But the
Lord knows them that are his, however they are diſperſed; and this in-
ſtance gives us a needful caution, to take heed left we be carried, by an
exceſs of zeal for the unity of the church, and for that which we are ſure
is right and good, to oppoſe that which yet may tend to the enlargement
of the church, and the advancement of its true intereſts another way. . .
2: The rebuke he gave to them for this ; (v. 39.) Jeſus ſaid, “For-
bid him not, nor any other that do likewiſe.” This was like the check
Moſes gave to Joſhua ; Enviest thou ſor my ſºike * Note, That which is
good, and doeth good, muſt not be prohibited, though there may be
ſome defe&t or irregularity in the mauner of doing it. Casting out devils,
and ſo deſtroying Satan’s kingdom, doing this in Christ’s name, and ſo
owning him to be ſent of God, and giving honour to him as the Foun
tain of grace, preaching down fin, and preaching up Chriſt, are good
things, very good things, which ought not to be forbidden to iº,
merely becauſe they follow not with us. If Chriſt be preached, Paul
therein doth, and will, rejoice, though he be eclipſed by it, Phil. 1. 18.
Two reaſons Chriſt gives why ſuch ſhould not be forbidden,
* - 4 Li
[3.] That thoſe who are moſt humble
(1.) Be- -
!
cauſe we cannot ſuppoſe that any man who makes uſe of Chriſt's name
in working miracles, ſhould blaſpheme his name, as the Scribes and Pha-
riſees did. There were .thoſe indeed that did in Christ's name cqft out
devils, and yet in other reſpects were workers of iniquity; but they did
not ſpeak evil of Christ. (2.) Becauſe thoſe that differed in communion,
while they agreed to fight againſt Satan under the banner of Chriſt,
ought to look upon one another as on the ſame fide, notwithſtanding
that difference. He that is not against us, is on our part. As to the
great controverſy between Chriſt and Beelzebub, he had ſaid, He that is | * *
our duty, or lead us to fin; and that which doth ſo we muſt part with,
ºthough it be ever ſo dear to us.
|
| much inſiſted upon.
not with me, is against me, Matth. 12. 30. He that will not own Chriſt,
owns Satan. But among thoſe that own Chriſt, though not in the ſame
circumſtances, that follow him, though not with us, we muſt reckon that
though theſe differ from us, they are not againſt us, and therefore are
an our part, and we muſt not be any hinderance to their uſefulneſs.
41. For whoſoever ſhall give you a cup of water to |
drink, in my name, becauſe ye belong to Chriſt, verily 1 |
ſay unto you, he ſhall not loſe his reward, 42...And who-|....'.
iſoever ſhall offend one of theſe little ones that believe in me, 2 - ** * * >
it is better for him that a millſtone were hanged about his
43. And if thy hand
neck, and he were caſt into the ſea.
offend thee, cut it off: it is better for thee to enter into
life maimed, than, having two hands, to go into hell, into
- 44. Where their ||
worm dieth not, and the fire is not quenched. 45. And
if thy foot offend thee, cut it off: it is better for thee to |
the fire that never ſhall be quenched:
enter halt into life, than, having two feet, to be caſt into
hell, into the fire that never ſhall be quenched: 46. Where
their worm dieth not, and the fire is not quenched. 47.
And if thine eye offend thee, pluck it out : it is better for |
thee to enter into the kingdom of God with one eye, than,
having two eyes, to be caſt into hell-fire:
For every one ſhall be ſalted with fire, and every ſacrifice
ſhall be ſalted with ſalt. 50. Salt is good : but if the ſalt
have loſt its ſaltneſs, wherewith will ye ſeaſon it: Have ſalt
in yourſelves, and have peace one with another.
. Here,
I. Chriſt promiſeth a reward to all thoſe that are any way kind to his
teed it, and it will be a refreſhment to you, becauſe ye belong to Christ,
and are of his family, he shall not loſe his reward.” Note, 1. It is the
honour and happineſs of chriſtians, that they belong to Christ, they have
joined themſelves to him, and are owned by him : they wear his livery
as retainers to his family ; may, they are more nearly related, they are
members of his body. 2. They who belong to Chriſt, may ſometimes be
reduced to ſuch ſtraits as to be glad of a cup of cold water. 3. The re-
lieving of Chriſt’s poor in their diſtreſſes, is a good deed, and will turn
to a good account ; he acceptsit, and will reward it. 4. What kindneſs
aupon it in the fight of God. 5. This is a reaſon why we muſt not diſ-
countenance and diſcourage thoſe who are ſerving the intereſts of Chriſt’s
kingdom, though they are not in every thing of our mind and way. It
comes in here as a reaſon why thoſe muſt not be hindered, that caſt out
devils in Chriſt’s name, though they did not follow him ; for (as Dr.
mances which are done by you my conſtant attendants and diſciples, that
are accepted by me, but every the leaſt degree of fincere faith and chriſ-
tian performance, proportionable but to the expreſſing the leaſt kindneſs,
sas giving a cup of water to a diſciple of mine for being ſuch, ſhall be ac- |
cepted and rewarded.” If Chriſt reckons kindneſſes to us ſervices to him,
we ought to reckon ſervices to him kindneſſes to us, and to encourage
them, though done by thoſe that follow not with us.
*II. He threatens thoſe that offend his little ones, that wilfully are the
occaſion of fin or trouble to the m, v. 42.
tuue chriflians, thqugh they be of the weakeſt, ſhall oppoſe their en-
trance into the ways of God, or diſcourage and obſtruct their progreſs
tº º º 48. Where | and may create us ſome uneaſineſs,) yet it is for life; and all that men
their worm dieth not, and the fire is not quenched. . 49.
Whoſoever ſhall grieve any
|
ST MARK, Ix.
º
Pain to be preferred to Sin.
in thoſe ways, ſhall either reſtrain them from doing good, or draw them
in to commit fin, it were “better for him that a millſtone were hanged.
about his meek, and he were caſt into the ſea :” his puniſhment will be
very great, and the death and ruin of his ſoul more terrible than ſuch a
death and ruin of his body would be. See Matth: 18. 6.
III. He warns all his followers to take heed of ruining their own
fouls. This charity muſt begin at home; if we muſt take heed of doing
any thing to hinder others from good, and to occaſion their fin, much
more careful muſt we be to avoid every thing that will take us off from
This we had twice in Matthew, ch.
It is here urged ſomewhat more largely
us-regard, which is ſo
5. 29, 30. and ch. 18.8, 9.
and preſſingly; certainly this requires our ſerio
Obſerve, -
1. The caſe ſuppoſed, that our own hand, or eye, or foot, offends us ;
that the impure corruption, we indulge, is as gºal to us as an eye or a
hand; or that that which is to us as an eye or a hand, is become an in-
viſible temptation to fin, or occasion of it..." Suppoſe the beloved is be-
Suppoſe we cannot keep that which is
dear to us, but it will be a ſnare and a ſtumbling-block ; ſuppoſe we
| be corrupted.”
|| that either fin muſt die, or we muſt die.
| our boſom, it will betray us; if we be ruled by fin, we ſhall inevitably
| be ruined by it ; if we muſt keep our two hands, and two eyes, and two
| feet, we muſt with them be cast into hell. Our Saviour often preſſed our
'•' - . | duty upon us, from the conſideration of the torments of hell, which we
diſciples; (v. 4.1.) “ IWhoſºever shall give you a cup of water, when you |
muſt part with it, or part with Chriſt and a good conſcience.
2. The duty preſcribed in that caſe, Pluck out the eye, cut off the hand
and foot, mortify the darling luſt, kill it, crucify it, ſtarve it, make no
proviſion for it. Let the idols that have been delectable things, be caſt
away as detestable things; keep at a diſtance from that which is a temp-
tation, though ever ſo pleaſing. It is neceſſary that the part which is gan-
grened, ſhould be taken off for the preſervation of the whole. “Imme-
dicabile vulnus enſe refidendum eſt, ne pars fincera trahatur—The part
that is incurably wounded, muſt be cut off, leſt the parts that were found,
We mnſt put ourſelves to pain, that we may not bring
ourſelves to ruin ; ſelf muſt be denied, that it may not be deſtroyed.
3. The neceſſity of doing this. The fleſh muſt be mortified, that we
may, enter into life, (v. 43, 45.) into the kingdom of God, v. 47.
Though, by abandoning fin, we may, for the preſent, feel ourſelves as if
we were halt and maimed, (it may ſeem to be a force put upon ourſelves,
have, they will give for their lives: it is for a kingdom, the kingdom of
God, which we cannot otherwiſe obtain; theſe halts and maims will be
the marks of the Lord Jeſus, will be in that kingdom.ſtars of honour.
4. The danger of not doing this. The matter is brought to this iſſue,
If we will lay this Delilah in
run ourſelves into if we continue in fin. With what an emphaſis of ter-
*
ror are thoſe words repeated three times here, Where their worm dieth not,
and the fire is not quenched / The words are quoted from Iſa. 66. 24.
(1.) The refle&tions and reproaches of the finner’s own conſcience are
|| the worm that dieth not ; which will cleave to the damned foul as the
| worms do to the dead body, and prey upon it, and never leave it till it is
| quite devoured.
Son, remember, will ſet this worm a gnawing ; and bow
terribly will it bite with that word, (Prov. 5, 12, 23.) How have I hated
instruction / The ſoul that is food to this worm, dies not ; and the worra
* , º º * | is bred in it, and one with it, and therefore neither doth that die. TJamned
is done to Chriſt's poor, muſt be done them for his ſake, and becauſe they || finners will be to eternity accuſing, condemning, and upbraiding, them-
belong to him ; for that is it that ſanétifies the kindneſs, and puts a value || felves with their own follies, which, how much ſoever, they are now in
love with them, will at the laſt bite like a ſerpent, and sting like an adder.
(2.) The wrath of God faſtening upon a guilty and polluted conſcience,
is the fire that is not quenched; for it is the wrath of the living God, the
eternal God, into whoſe hands it is a fearful thing to fall. There are no
• • * º | operations of the Spirit of grace upon the ſouls of danimed finners, and
Hammond paraphraſeth it) “It is not only the great eminent perfor- |
therefore there is nothing to alter the nature of the fuel, which muſt re-
main for ever combuſtible; nor is there any application of the merit of
Chriſt to them, and therefore there is nothing to appeaſe or quench the
violence qf the fire. Dr. Whitby ſhews that the eternity of the terments
of hell was not only the conſtant faith of the Chriſtian church, but had
been ſo of the Jewiſh church. Joſephus faith, The Phariſees held that
the ſouls of the wicked were to be punished with perpetual punishment :
and that there was appointed for them a perpetual priſon. And Philo
faith, The puniſhment of the wicked is to live for ever dying, and to be
jor ever in pains and griefs that never ceaſe.
The two laſt verſes are ſomewhat difficult, and interpreters agree not
in the ſenſe of them ; for every one in general, or rather every one of

The Dočtrine of Divorce.
them that are caſt into hell, fball be “ falted with fire, and every ſacrifice
(hall be ſalted with ſalt.” Therefore have ſilt in yourſelves.
with ſalt, not to preſerve it, -
but becauſe it was the food of God’s table, and no fleſh is caten without
(alt; it was therefore particularly required in the meat-offerings, Lev.
2. 13. [2.] The nature of man, being corrupt, and as ſuch being called
fleſh, (Gen. 6. 3.) Pſ. 78. 39.), ſome way or other muſt be ſtilted, in
order to its being a ſacrifice to God. The ſalting of fiſh (and I think|
of other things) they call the curing of it. [3.] Our chief concern is,
to preſent ourſelves living ſacrifices to the grace of God,
and, in order to our acceptableneſs, we muſt be ſºlted with ſalt, our cor-
rupt affections muſt be ſubdued and mortified, and we muſt have in our
ſouls a ſavour of grace. Thus the offering up or ſacrificing of the Gen-
tiles, is ſaid to be acceptable, being ſanctified by the Holy Ghost, as the fa-
crifices were ſalted, Rom. 15. 16.
grace, muſt make it appear that they have it; that they have ſalt in them-
Jelves, a living principle of grace in their hearts, which works out all cor-
rupt diſpoſitions, and every thing in the ſoul that tends to putrefaction,
and would offend our God, or our own conſciences, as unfavoury meat doth.
Our ſpeech muſt be always with grace ſeaſoned with this ſalt, that no cor-
rupt communication may proceed out of our mouth, but we may loath it as
much as we would to put putrid meat into our mouths. [5.] As
this gracious ſalt will keep our own conſciences void of offence, ſo it
will keep our converſation with others ſo, that we may not offend
any of Chriſt’s little ones, but may be at peace one with another.
[6.] We muſt not only have this ſalt of grace, but we muſt always
retain the reliſh and ſavour of it ; for if this ſalt loſe its ſallneſs, if a
no longer under the power and influence of it, what can recover him, or
wherewith will ye ſeaſon him 2 This was ſaid, Matth. 5, 13. [7.] Thoſe |
that preſent not themſelves living ſacrifices to God’s grace, ſhall be made |
for ever dying ſacrifices to his juſtice, and fince they would not give ho- |
nour to him, he will get him honour upon them ; they would not be |
Jälted with the ſalt of divine grace, would not admit that to ſubdue their |
corrupt affections, no, they would not ſubmit to the operation, could not ||
bear the corroſives that were neceſſary to eat out the proud fleſh, it was |
to them like cutting off a hand, or plucking out an eye; and therefore
in hell they ſhall be ſalted with fire ; coals of fire ſhall be ſtattered upon
them, (Ezek. 10. 2.) as ſalt upon the meat, and brimstone, (Job 18. I5.)
as fire and brimſtone were rained on Sodom ; the pleaſures they have
lived in, shall eat their flesh, as it were fire, Jam. 5. 3. The pain of mor-
tifying the fleſh now is no more to be compared with the puniſhment for
not mortifying it, than ſilting with burning. And ſince he had ſaid,
that the fire of hell shall not be quenched, but it might be objećted, that
the fuel will not laſt always, he here intimates, that by the power of God
it ſhall be made to laſt always; for thoſe that are cast into hell, will
find the fire to have not only the corroding quality of ſalt, but its pre-
ſerving quality ; whence it is uſed to fignify that which is laſting : a
covenant of ſalt is a perpetual covenant, and Lot's wife being turned into
a pillar of ſalt, made her a remaining monument of divine vengeance.
Now ſince this will certainly be the doom of thoſe that do not crucify
the fleſh with its affections and luſts; let us, knowing this terror of the
Lord, be perſuaded to do it.
CHAP. X.
In this chapter, we have, I. Chriſt's diſpute with the Phariſees concerning
divorce, v. 1...12. II. The kind entertainment he gave to the little chil-
dren that were brought to him to be bleſſèd, v. 13... 16. III. His trial
of the rich man that inquired what he must do to get to heaven, v. 17.22.
IV. His diſcourſe with his diſciples, upon that occaſion, concerning the
peril of riches, (v. 23.27.) and the advantage of being impoverished for
his ſake, v. 28.3.I. P. The repeated notice he gave his diſciples of his
ſufferings and death approaching, v. 32.34. P. ſ. The counſel he gave
to James and John, to think of/iſſering with him, rather than of reign-
ing with him, v. 35.45. A // The cure of Bartimeus, a poor blind
man, v. 46.52. All which paſſages
&#ſore, Matth. 19, and 20.
* . ND he aroſe from thence. and cometh into the
coaſts of Judea, by the farther ſide of Jordan ; and
the people reſort unto him again ; and, as he was wont,
he taught them again. 2. And the Phariſees came to him,
[1..] It ||
was appointed by the law of Moſes, that every ſacrifice ſhould be ſalted
§. it was to be immediately conſumed,)
(Rom. 12. 1.)
[4.] Thoſe that have the ſalt of |
of ſtory we had the ſitſ/ſance of
| and aſked him, Is it lawful for a man to put away his
} wife tempting him. 3. And he anſwered and ſaid unto
them, What did Moſes command you? 4. And they ſaid,
| Moſes ſuffered to write a bill of divorcement, and to put
| her away. 5. And Jeſus anſwered and faid unto them,
For the hardneſs of your heart, he wrote you this precept.
6. But from the beginning of the creation, God made
them male and female. 7. For this caliſe ſhall a mari leave
his father and mother, and cleave to his wife; 8. And
they twain ſhall be one fleſh: ſo then they are no more
twain, but one fleſh. 9. What therefore God hath joined
together, let not man put aſunder. 10. And in the houſe
his diſciples aſked him again of the ſame matter. 11.
And he ſaith unto them, Whoſoever ſhall put away his
º
| wife, and marry another, committeth adultery againſt her.
12. And if a woman ſhall put away her huſband, and be
married to another, ſhe committeth adultery. a
Our Lord Jeſus was an itinerant Preacher; did not continue long in
a place, for the whole land of Canaan was his pariſh, or dioceſs, and
therefore he would viſit every part of it, and give inſtrućtions to thoſe
in the remoteſt corners of it. Here we have him in the coasts of Judea,
by the further fide of Jordan eaſtward, as we found him, not long fince,
in the utmoſt borders weſtward, near Tyre and Sidon. Thus was his
- | circuit like that of the ſun, from whoſe light and heat nothing is hid.
chriſtian revolt from his chriſtianity, if he loſe the favour of it, and be |
Now here we have him,
I. Reſorted to by the people, v. 1. Wherever he was, they flocked
after him in crowds ; they came to him again, as they had done, when
he had formerly been in theſe parts, and, as he was wont, he taught them
again. Note, Preaching was Chriſt’s conſtant pračtice; it was what
he was uſed to, and, wherever he came, he did as he was wont. In
Matthew it is ſaid, He healed’ them ; here it is ſaid, He taught them :
his cures were to confirm his doćtrine, and to recommend it, and his
doćtrine was to explain his cures, and illuſtrate them. His teaching
was healing to poor ſouls. He taught them again. Note, Even thoſe
whom Chriſt hath taught, have need to be taught again. Such is the
fulneſs of the chriſtian doćtrine, that there is ſtill more to be learned;
and ſuch our forgetfulneſs, that we need to be minded of what we do
know.
II. We have him diſputed with by the Phariſees, who envied the
progreſs of his ſpiritual arms, and did all they could to obſtruct and op-
poſe it; to divert him, to perplex him, and to prejudice the people againſt
him. -
Here is, 1. A queſtion they ſtarted concerning divorce; (v. 2.) Is it
| lawful for a man to put away his wife 2 This was a good queſtion, if it
had been well put, and with a humble defire to know the mind of God
in this matter; but they propoſed it, tempting him, ſeeking an occaſion
| againſt him, and an opportunity to expoſe him, which ſide ſoever he
! ſhould take of the queſtion. Miniſters muſt ſtand upon their guard, left,
under pretence of being adviſed with, they be inſnared.
2. Chriſt’s reply to them with a queſtion; (v. 3.) IWhat did Moſès
| command you ? This he aſked them, to teſtify his reſpect to the law of
| Moſes, and to ſhew that he came not to deſtroy it ; and to engage them
| to a univerſal impartial reſpect for Moſes’ writings, and to compare one
part of them with another.
3. The fair account they gave of what they found in the law of Moſes,
| expreſsly concerning divorce, v. 4. Chriſt aſked, JWhat did Moſes com-
mand you ? They own that Moſes only ſuffered, or permitted, a man to
write his wife a bill of divorce, and to put her away, Deut. 24. I. “If
you will do it, you muſt do it in writing, delivered into her own hand, and
ſo put her away, and never return to her again.” -
4. The anſwer that Chriſt gave to their queſtion, in which he abides
by the doćtrine he had formerly laid down in this caſe, (Matth. 5. 32.)
“That whoſoever puts away his wife, except for fornication, cauſeth
her to commit adultery.” And to clear this he here ſhews,
(1.) That the reaſon why Moſes, in his law, permitted divorce, was
ſuch, as that they ought not to make uſe of that permiſſion ; for it was
only for the hardneſs of their hearts, (v. 5.) left, if they were not per-
unitted to divorce their wives, they ſhould murder them ; ſo that none
muſt put away their wives but ſuch as are willing to own that their
| hearts were ſo hard as to need this permiſſion.
*.
. . . . ST. MARK, X.
(2.) That the account which Moſes, in this history, gives of the inſti-
tution of marriage, affords ſuch a reaſon againſt divorce, as amounts to
a prohibition of it. So that if the queſtion be, What did Moſes com-
mand P (v. 3.) it muſt be anſwered, “ Though by a temporary pro-
viſo he allowed divorce to the Jews, yet by an etermal reaſon he forbade
it to all the children of Adam and Eve, and that is it which we muſt
abide by.” •. - -
Moſes tells us, [1] That God made man male and female, one male,
and one female; ſo that Adam could not put away his wife and take an-
other, for there was no other to take, which was an intimation to all his
ſons, that they must not. [2.] When this male and this female were, by
the ordinance of God, joined together in holy marriage, the law was,
That a man muſt leave his father and mother, and cleave to his wife P
(v. 7.) which intimates not only the nearneſs of the relation, but the
perpetuity of it; he ſhall ſo cleave to his wife as not to be ſeparated from
her. [3.] The reſult of the relation is, That, though they are two, yet
they are one, they are one flesh, v. 8. The union between them is the
moſt intimate that can be, and, as Dr. Hammond expreſſes it, a ſacred
thing that muſt not be violated. [4] God himſelf has joined them to-
gether ; he has not only, as Creator, fitted them to be comforts and helps
meet for each other, but he has, in wiſdom and goodneſs, appointed
them who are thus joined together, to live together in love till death
parts them. Marriage is not an invention of men, but a divine inſli-
tution, and therefore is to be religiouſly obſerved, and the more, becauſe
it is a figure of the myſtical inſeparable union between Chriſt and his
church. -
Now from -
aſunder from them, whom God has put ſo near to them. The bond
which God himſelf has tied, is not to be lightly untied. They who are
all this he infers, that men ought not to put their wives
for divorcing their wives for every offence, would do, well to conſider
what would become of them, if God ſhould in like manner deal with
them. See Iſa. 50. 1. Jer. 3. 1. -
5. Chriſt’s diſcourſe with his diſciples, in private, about this matter,
v. 10, 11. It was an advantage tº them, that they had opportunity of
perſonal converſe with Chriſt, not only about goſpel-myſteries, but about
moral duties, for their further ſºjºio), No more is here related of
this private conference, than the lºw Chriſt laid down in this caſe—That
it is adultery, for a man to put away his wife, and, marry another; it is
adultery against the wife he puts away, it is a wrong to her, and a breach
of his contračt with her, v. 11. He adds, If a woman shall put away her
huſband, that is, elope from him, leave him by conſent, and be married to
another, ſhe commits adultery, (v. 12.) and it will be no excuſe at all for
her, to ſay, that it was with the conſent of her huſband.
grace, holineſs and love, reigning in the heart, will make thoſe commands
eaſy, which, to the carnal mind, may be as a heavy yoke. - • .
18. And they brought young children to him, that he
ſhould touch them : and his diſciples rebuked thoſe that
brought them. 14. But when Jeſus ſaw it, he was much
diſpleaſed, and ſaid unto them, Suffer the little children to
|tion of little children found in all that Chriſt will own and bleſs.
| parents, nurſes, and teachers.
Wiſdom and |
come unto me, and forbid them not : for of ſuch is the
kingdom of God. 15. Verily I ſay unto you, Whoſoever
ſhall not receive the kingdom of God as a little child, he
ſhall not enter therein. 16. And he took them up in his
arins, put his hands upon them, and bleſſed them.
It is looked upon as the indication of a kind and tender diſpoſition, to
take notice of little children, and this was remarkable in our Lord Jeſus;
which is an encouragement not only to little children to apply themſelves
to Chriſt when they are very young, but to grown people who are con-
ſcious to themſelves of weakneſs and childiſbneſs, and of being, through
ºld infirmities, helpleſs and uſeleſs like little children. Here we
ha We, - * ‘.
I. Little children brought to Chriſt, v. 18. Their parents, or who-
ever they were that had the nurſing of them, brought them to him, that
Chriſt's Love to little Children.
ſouls good; and therefore to him they bring them, that he might touch
them, knowing that he could reach their hearts, when nothing their pa-
rents could ſay to them, or do for them, would reach them. We may
preſent our children to Chriſt, now that he is in heaven, for from thence
he can reach them with his bleſfing, and therein we may ačt faith upon
the fulneſs and extent of his grace, the kind intimations he hath always
given of favour to the ſeed of the faithful, the tenor of the covenant with
Abraham, and the promiſe to us and to our children, eſpecially that great
promiſe of pouring his Spirit upon our ſeed, and his blºſing upon our ºff-
Jpring, Iſa. 44. 3. * t -
II. The diſcouragement which the diſciples gave to the bringing of
children to Chriſt; They rebuked them that brought them ; as if they had
been ſure that they knew their Maſter’s mind in this matter, whereas he
had lately cautioned them not to diſpiſe the little ones. , g .
III. The encouragement Chriſt gave to it. 1. He took it very ill
that his diſciples ſhould keep them off; Hºhen he ſaw it, he was much diſ.
pleaſed, v. 14. “What do you mean 2 Will you hinder me from doing
good, from doing good to the riſing generation, to the lambs of the
flock ’’’ Chriſt is very angry with his own diſciples, if they diſcounte-
nance any in coming to him themſelves, or in bringing their children to
him. 2. He ordered that they ſhould be brought to him, and nothing
ſaid or done to binder them : ſuffer little children, as ‘ſoon as they are
capable, to come to me, to offer up their ſupplications to me, and to re-
ceive inſtrućtions from ine. Little children are welcome betimes to the
throne of grace with their Hoſannas. 3. He owned them as members
of his church, as they had been of the Jewiſh church. He came to ſet
up the kingdom of God among men, and took this occaſion to declare
that that kingdom admitted little children to be the fuljºšts of it, and
gave them a title to the privileges of ſubjects. Nay, the kingdom of
God is to be kept up by ſuch : they muſt be taken in when they are lit-
tle children, that they may be ſecured for hereafter, to bear up the name
of Chriſt. 4. That there muſt be ſomething of the temper and diſpoſi-
We
muſt receive the kingdom of God as little children; (v. 15. that is, We
muſt ſtand affected to Chriſt and his grace, as little children do to their
We muſt be inquiſitive, as children, muſt
learn as children, (that is the learning age,) and in learning muſt believe,
Oportei diſºentem credere—A learner must believe. The mind of a child
is white paper, (tabula raſſ-a mere blank, ) you may write upon it what
you will; ſuch muſt our minds be to the pen of the bleſſed Spirit.
Children are under government ; ſo muſt we be. Lord, what wilt thou
have me to do 2 We muſt receive the kingdom of God as the child Samuel
did, Speak, Lord, for thy ſervant heareth. . Little children depend upon
their parents’ wiſdom and -care, are carried in their arms, go where they
ſend them, and take what they provide for them ; and thus muſt we re-
ceive the kingdom of God, with a humble reſignation of ourſelves to Jeſus
Chriſt, and an eaſy dependence upon him, both for ſtrength and righte-
ouſneſs, for tuition, proviſion, and a portion. 5. He received the chil-
dren, and gave them what was deſired ; (v. 16.) He took them up in his
arms, in token of his affectionate concern for them ; put his hands upon’
them, as was deſired, and bleſſed them. See how he out-did the deſires of
theſe parents; they begged he would touch them, but he did more, (1.)
He took them in his arms. Now the ſcripture was fulfilled, (Iſa. 40, 1].)
“ He ſhall gather the lambs in his arms, and carry them in his boſom.”
Time was, when Chriſt himſelf was taken up in old Simeon’s arms,
Luke 2. 28. And now he took up theſe children, not complaining of
the burthen, (as Moſes did, when he was bid to carry Iſrael, that peeviſh
child, “ in his boſom, as a nurſing father bears the fucking child,”
Numb, 11. 12.) but pleaſed with it. If we in a right manner bring
our children to Chriſt, he will take them up, not only in the arms of his
power and providence, but in the arms of his pity and grace ; (as Ezek,
16. 8.) underneath them are the everlasting arms. (2.) He put his
hands upon them, denoting the beſtowing of his Spirit upon them, (for
that is the hand of the Lord,) and his ſetting them apart for himſelf.
(8.) He blessed them with the ſpiritual bleſfings he came to give. Our
children are happy, if they have but the Mediator’s blºffug for their
portion. It is true, we do not read that he baptized theſe children,
'he ſhould touch them, in token of his commanding and conferring a bleſ.
fing on them. It doth not appear that they needed any bodily cure, nor
were they capable of being taught : but it ſeems, 1. They that had
the care of them, were moſtly concerned about their ſouls, their better
part, which ought to be the principal care of all parents for their chil- |
dren ; for that is the principal part, and it is well with them, if it be well
with their ſouls. 2. They believed that Chriſt’s bleſfing would do their |
baptiſm was not fully ſettled as the door of admiſſion into the church,
till after Chriſt’s reſurrection ; but he aſſerted their viſible church-
memberſlip, and by alrother ſign beſtowed thoſe bleſfings upon theta,
which are now appointed to be conveyed and conferred by baptiſm, the
ſeal of the promiſe, which is to us and to our children.
17. And when he was gone forth into the way, there
ST, MARK, X.
A hopeful Youth filling ſhort of Heaven.
*
Defraud not, Honour thy father and mother.
game one running, and kneeled to him, and aſked him,
Good Maſter, what ſhall I do that I may inherit eternal
life; 18. And Jeſus ſaid unto him, Why calleſt thou me
good ; There is none good, but one, that is God. 19.
Thou knoweſt the commandments, Do not commit adul.
tery, Do not kill, Do not ſteal, Do not bear falſe witneſs,
2O. And
he anſwered and ſaid unto him, Maſter, all theſe have I
obſerved from my youth. 21. Then Jeſus, beholding
him, loved him, and ſaid unto him, One thing thou lackeſt:
go thy way, ſell whatſoever thou haſt, and give to the
poor; and thou ſhalt have treaſure in heaven; and come,
take up thy croſs, and follow me. 22. And he was ſad at
that ſaying, and went away grieved : for he had great
poſſeſſions. 23. And Jeſus looked round about, and faith
unto his diſciples, How hardly ſhall they that have riches
enter into the kingdom of God! 24. And the diſciples
were aſtoniſhed at his words. But Jeſus anſwereth again,
and ſaith unto them, Children, how hard is it for them
that truſt in riches to enter into the kingdom of God! 25.
It is eaſier for a camel to go through the eye of a needle,
than for a rich man to enter into the kingdom of God.
26. And they were aſtoniſhed out of meaſure, ſaying
among themſelves, Who then can be ſaved 27. And
Jeſus looking upon them, faith, With men it is impoſſible,
but not with God : for with God all things are poſſible.
28. Then Peter began to ſay unto him, Lo, we have left
all, and have followed thee. 29. And Jeſus anſwered and
ſaid, Verily I ſay unto you, there is no man that hath left
houſe, or brethren, or ſiſter or father, or mother, or
wife, or children, or lands, for my ſake and the goſpel’s,
30. But he ſhall receive an hundred fold now in this time,
houſes, and brethren, and ſiſters, and mothers, and chil-
dren, and lands, with perſecutions; and in the world to
come eternal life. 31. But many that are firſt, ſhall be
laſt ; and the laſt, firſt. - -
Here is,
I. A hopeful meeting between Chriſt and a young man ; ſuch he is
ſaid to be, (Matth. 19. 20.22.) and a ruler, (Luke 18. 18.) a perſon of
quality. Some circumſtances here are, which we had not in Matthew,
which make his addreſs to Chriſt very promiſing. •
1. He came running to Chriſt, which was an indication of his humi-
lity ; he laid aſide the gravity and grandeur of a ruler, when he came to
Chriſt : thus too he manifeſted his earneſtneſs and importunity; he ran
as one in hasle, and longing to be in converſation with Chriſt. He had
now an opportunity of conſulting this great Prophet, in the things that
belonged to his peace, and he would not let ſlip the opportunity.
2. He came to him when he was in the way, in the midſt of company:
he did not inſiſt upon a private conference with him by night, as Nico-
demus did, though like him he was a ruler, but when he shall find him
without, will embrace that opportunity of adviſing with him, and not be
ashamed, Cant. 8. 1. -
3. He kneeled to him, in token of the great value and veneration he
had for him, as a Teacher come from God, and his earneſt deſire to be
taught by him. He bowed the knee to the Lord Jeſus, as one that
would not only do obeiſance to him now, but would yield obedience to
i. always; he bowed the knee, as one that meant to bow the ſoul to
) iſſl.
4. His addreſs to him"was ſerious and weighty ; Good Master, what
shall / do, that I may inherit eternal life 2 Eternal life was an article of
his creed, though then denied by the Sadducees, a prevailing party; he
thinks it a thing poſſible, that he may inherit eternal life, looking upon
it not only as ſet before us, but as offered to us ;... he aſks, What he ſhall
do now that he may be happy for ever ? Moſt men inquire for good to
be had in this world, (Pſ. 4, 6.) any good;
he aſks for good to be done
Vol. IV. No. 80. -
*
ſons of men which they should do, Eccl. 2. 3.
God.
in this world, in order to the enjoyment of the greateſt good in the other
world; not, Who will make us to ſee good fle But, “Who will make us
to do good?” He inquires for happineſs in the way of duty; the ſummum
bonum—chief good which Solomon was in queſt of, was that good for the
Now this was, (1.) A.
very ſerious queſtion in itſelf; it was about eternal things, and his own
concern in thoſe things. Note, Then there begins to be ſome hope of
people, when they begin to inquire ſolicitouſly, what they ſhall do to
get to heaven. (2.) It was propoſed to a right Perſon, one that was
every way fit to anſwer it, being himſelf the Way, the Truth, and the
Life, the true way to life, to eternal life; who came from heaven on pur-
poſe, firſt to lay open for us, and then to lay open to us; firſt to make,
and then to make known, the way to heaven. Note, Thoſe who would
know what they ſhall do to be ſaved, muſt apply themſelves to Chriſt,
and inquire of him ; it is peculiar to the chriſtian religion, both to ſhew
eternal life, and to ſhew the way to it. (3.) It was propoſed with a
good defign—to be inſtructed. We find this ſame queſtion put by a
lawyer, not kneeling, but ſtanding up, (Luke 10. 25.) with a bad defign,
to pick quarrels with him ; he tempted him, ſaying, Master, what shall I
do ’ It is not ſo much the good words as the good intention of them.'
that Chriſt looks at. -
5. Chriſt encouraged this addreſs, (1.) By aſſiſting his faith, v. 17.
He called him good Master; Chriſt would have him mean thereby, that
he looked upon him to be God, fince there is none good but one, that is,
God, who is one, and his name one, Zech. 14. 9. Our Engliſh word
God, doubtleſs hath affinity with good; as the Hebrews name God by
his power, Elohim, the ſtrong God; ſo we by his goodneſs, the good
(2.) By dire&ting his pračtice ; (v. 19.). Keep the command-
ments ; and thou knowest what they are. He mentions the fix com-
mandments of the ſecond table, which preſcribe our duty to our neigh-
bour; he inverts the order, putting the ſeventh commandment before
the fixth, to intimate that adullery is a ſin no leſs heinous than murder
itſelf. The fifth commandment is here put laſt, as that which ſhould
eſpecially be remembered and obſerved, to keep us to all the reſt. In-
ſtead of the tenth commandment, Thou shalt not covet, our Saviour here
puts, Defraud not. M% arostphans—that is, faith Dr. Hammond, “Thou
ſhalt reſt contented with thy own, and not ſeek to increaſe it by the di-
minution of other men’s.” It is a rule of juſtice not to advance or enrich
ourſelves by doing wrong or injury to any other.
6. The young man bid fair for heaven, having been free from any
open groſs violations of the divine commands. Thus far he was able to
ſay in ſome meaſure, (v. 20.) Master all theſe have I obſerved from my
3youth. He thought he had, and his neighbours thought ſo too. Note, .
Ignorance of the extent and ſpiritual nature of the divine law, makes
people think themſelves in a better condition than really they are. Paul
was alive without the law. But when he ſaw that to be ſpiritual, he ſaw
himſelf to be carnal, Rom. 7, 9, 14. However, he that could ſay he
was free from ſcandalous fin, went further than many in the way to eter-
mal life. But though we know nothing by ourſelves, yet are we not
thereby juſtified. - -
7. Chriſt had a kindneſs for him; Jeſus, beholding him, loved him,
v. 21. He was pleaſed to find that he had lived inoffenſively, and pleaſed
to ſee that he was inquifitive how to live better than ſo. Chriſt particu-
larly loves to ſee young people, and rich people, aſking the way to heaven,
with their ſaces thitherward. -
II. Here is a ſorrowful parting between Chriſt and this young man.
1. Chriſt gave him a command of trial, by which it would appear
whether he did in fincerity aim at eternal life, and preſs towards it : he
ſeemed to have his heart much upon it, and if ſo, he is what he ſhould
be ; but has he indeed his heart upon it : Bring him to the touchſtone.
(1.) Can he find in his heart to part with his riches for the ſervice of.
Chriſt He hath a good eſtate, and now, ſhortly, at the firſt founding
of the chriſtian church, the neceſſity of the caſe will require that thoſe
who have lands, ſell them, and lay the money at the apostles’ feet ; an
how will he diſpenſe with that A&ts 4. 34. After a while, tribulation
and perſecution will ariſe, becauſe of the word; and he muſt be forced
to ſell his eſtate, or have it taken from him, and how will he like that 2
Let him know the worſt now ; if he will not come up to theſe terms,
let him quit his pretenſions; as good at firſt as at laſt. “Sell whatſo-
ever thou hast over and above what is neceſſary for thy ſupport.:” pro-
bably, he had no family to provide for ; let him therefore be a father to
the poor, and make them his heirs. Every man, according to his ability,
muſt clieve the poor, and be content, when there is occaſion, to ſtraiten.
himſelf to do it. Worldly wealth is given us, not only as maintenance
*
to bear our charges through this world, according to our place in it,
but as a talent, to be uſed and employed for the glory of our great Maſ-
ter in the world, who hath ſo ordered it, that the poor we ſhould have
always with us as his receivers.
, Chriſt, and depend upon him for a recompenſe in heaven P. He aſks
Chriſt what he ſhall do, more than he has done, to obtain eternal life :
and Chriſt puts it to him, whether he has indeed that firm belief of, and
that high value for, eternal life that he ſeems to have. Doth he really
believe there is a treaſure in heaven ſufficient to make up all he can leave,
or loſe, or lay out, for Chriſt 2 Is he willing to deal with Chriſt upon
trust 2 Can he give him credit for all he is worth ; and be willing to bear
a preſent croſs, in expectation of a future crown 2 -
2. Upon this he flew off; (v. 22.) He was ſad at that ſaying ;
ſorry that he could not be a follower of Chriſt, upon any eaſier terms
than leaving all to follow him ; that he could not lay hold on eternal
life, and keep hold of his temporal poſſeſſions too. But fince he could
not come up to the terms of diſcipleſhip, he was ſo fair as not to pretend
to it ; He went away grieved. Here appeared the truth of that, (Matth.
6, 24.) Te cannot ſerve God and mammon : while he held to mammon he
: in effect deſpiſe Chriſt, as all thoſe do who prefer the world before
III].
away grieved, and leaves it, becauſe he cannot have it at his own price.
Two words to a bargain. Motions are not marriages. That which
ruined this young man, was, he had great poſſessions : thus the proſperity
of fools deſtroys thein, and thoſe who ſpead their days in wealth, are
tempted to ſay to God, Depart from us ; or to their hearts, Depart from |
God.
III. Here is Chriſt’s diſcourſe with his diſciples. We are tempted to
wiſh that Chriſt had mollified that ſaying which frightened this young
gentleman from following him, and by any explanation taken off the
harſhneſs of it: but he knew all men’s hearts ; he would not court him
to be his follower, becauſe he was a rich man and a ruler ; but, if he
will go, let him go. Chriſt will keep no man againſt his will ; and there-
fore we do not find that Chriſt called him back, but took this occaſion
to inſtruct his diſciples in two things.
1. The difficulty of the ſalvation of thoſe who have an abundance
of this world ; becauſe there are few who have a deal to leave, that can
be perſuaded to leave it for Chriſt, or to lay it out in doing good.
(1.) Chriſt aſſerts this here; He looked about upon his diſciples, be-
cauſe he would have them all take notice of what he ſaid, that by it they
might have their judgments rightly informed, and their miſtakes reëtified,
concerning worldly wealth, which they were apt to over-rate; “How
v. 23. They have many temptations to grapple with, and many diffi-
culties to get over, which lie not in the way of poor people. But he
explains himſelf, v. 24. where he calls the diſciples children, becauſe as
ſuch they ſhould be taught by him, and portioned by him with better
things than this young man left Chriſt to cleave to ; and whereas he had
ſaid, “How hardly will thoſe that have riches, get to heaven;” here
he tells them, that the danger aroſe not ſo much from their having riches
as from their truſting to them, and placing their confidence in them, ex-
pećting protećtion, proviſion, and a portion, from them ; ſaying that to
their gold, which they ſhould ſay only to their God, Thou art my hope,
Job 31. 24. They that have ſuch a value as this for the wealth of the
world, will never be brought to put a right value upon Chriſt and his
grace. They that have ever ſo much riches, but do not truſt in them,
that ſee the vanity of them, and their utter inſufficiency to make a ſoul
happy, have got over the difficulty, and can eaſily part with them for
Chriſt : but they that have ever ſo little, if they ſet their hearts upon
that little, and place their happineſs in it, it will keep them from Chriſt.
He enforces this aſſertion with, v. 25. “It is eaſier for a camel to go
through the eye of a needle, than for a rich man, that truſts in riches,
or inclines to do ſo, to enter into the kingdom of God.” The diſpropor-
tion here ſeems ſo great, (though the more ſo, the more it anſwers the
intention,) that ſome have laboured to bring the camel and the eye of
the needle a little nearer together. [1..] Some imagine there might be
ſome wicket-gate, or door, to Jeruſalem, commonly known by the name
of the needle's eye, for its ſtraitneſs, through which a came could not be
got, unleſs he were unloaded, and made to kneel, as thoſe camels, Gen.
24. 11. So a rich man cannot get to heaven, unleſs he be willing to
part with the burthen of his worldly wealth, and ſtoop to the duties of
a humble religion, and ſo enter in at the ſtrait gale. [2.] Others ſug-
geſt that the word we tranſlate a camel, ſometimes ſignifies a cable-rope,
ST. MARK, X.
- (2.) Can he find in his heart to go
through the hardeſt coſtlieſt ſervices he may be called to as a diſciple of
| nished at his words, v. 24.
WaS
A hopeful Youth falling ſhort of Heaven.
which, though not to be got through a needle's eye, yet is of greater
affinity to it. A rich man, compared with the poor, is as a cable to a
fingle thread, ſtronger but not ſo pliable, and it will not go through the
needle’s eye, unleſs it be untwiſted. So the rich man muſt be looſed and
diſentangled from his riches, and then there is ſome hope of him, that
thread by thread he may be got through the eye of the needle, other-
wiſe he is good for nothing but to caſt anchor in the earth. . . -
(2.) This truth was very ſurpriſing to the diſciples ; They were asto-
“ They were aſtoniſhed out of meaſure, and
ſaid among themſelves, Who then can be ſaved 2’’ They knew what were
generally the ſentiments of the Jewiſh teachers—that the Spirit of God
chooſes to refide upon rich men; nay, they knew what abundance of
promiſes there were, in the Old Teſtament, of temporal good things;
they knew likewiſe that all either are rich, or fain would be fo, and that
they who are rich, have ſo much the larger opportunities of doing good,
and therefore were amazed to hear that it ſhould be ſo hard for rich
people to go to heaven. - * -
(3.) Chriſt reconciled them to it, by referring it to the almighty
| power of God, to help even rich people over the difficulties that lie in
| the way of their ſalvation ;
| their attention, and ſaid, “ ſith men it is impossible; rich people can-
He that bids for what he has a mind for in the market, yet goes ||
(v. 23.) He looked upon them, to engage
not by their own ſkill or reſolution get over theſe difficulties, but the
grace of God can do it, for with him all things are possible.” If the
ºrighteous ſcarcely are ſaved, much more may we ſay ſo of the rich ; and
therefore, when any get to heaven, they muſt give all the glory to God,
who worketh in them both to will and to do. - -
2. The greatneſs of the ſalvation of thoſe that have but a little of this
world, and leave it for Chriſt. This he ſpeaks of, upon occaſion of
Peter’s mentioning what he and the reſt of the diſciples had left to fol.
low him; B. hold, (faith he,) we have left all, to follow thee, v. 28. “You
have done well,” ſaith Chriſt, “ and it will prove in the end that you
have done well for yourſelves ; you ſhall be abundantly recompenſed,
and not only you ſhall be reimburſed, who have left but a little, but thoſe
that have ever ſo much, though it were ſo much as this young man had,
that could not perſuade himſelf to quit it for Chriſt; yet they ſhall have
much more than an equivalent for it.” (1.) The loſs is ſuppoſed to be
very great ; he ſpecifies, [].] Worldly wealth ; houſes are here put firſt,
and lands laſt. If a man quit his houſe, which ſhould be for his habi-
tation, and his land, which ſhould be for his maintenance, and ſo make
himſelf a beggar and an outcaſt, this has been the choice of ſuffering
ſaints; farewell houſes and lands, though ever ſo convenient and deſira-
ble, though the inheritance of fathers, for the houſe which is from hea-
ven, and the inheritance of the ſaints in light, where are many manſions.
hardly ſhall they who have riches, enter into the kingdom of God P’ i.
[2.] Dear relations, “father and mother, wife and children, brethren
and ſiſters;” in theſe, as much as in any temporal bleſling, the comfort
of life is bound up ; (without theſe, the world would be a wilderneſs;)
yet, when we muſt either forſake theſe, or Chriſt, we muſt remember,
that we ſtand in nearer relation to Chriſt than we do to any creature ;
and therefore, to keep in with him, we muſt be content to break with
all the world, and ſay to father and mother, as Levi did, I have not
known you. The greateſt trial of a good man’s conſtancy, is, when his
love to Chriſt comes to ſtand in competition with a love that is lawful,
nay, that is his duty. It is eaſy to ſuch a one to forſake a luſt for Chriſt,
for he hath that within him, that riſes againſt it ; but to forſake afather,
a brother, a wife, for Chriſt, that is, to forſake thoſe whom he knows he
muſt love, is hard. And yet he muſt do ſo, rather than deny or diſown
Chriſt. Thus great is the loſs ſuppoſed to be ; but it is for Christ’s
Jake, that he may be honoured, and the goſpel’s, that that may be pro-
moted and propagated. It is not the ſuffering, but the caſe, that makes
the martyr. And therefore, (2.) The advantage will be great. [I.]
“They ſhall receive a hundred-fold in this time, houſes, and brethren,
and fiſters;” not in ſpecie, but that which is equivalent. He ſhall have
abundance of comfort while he lives, ſufficient to make up all his loſſes;
his relation to Chriſt, his communion with his faints, and his title to
eternal life, ſhall be to him brethren, and ſiſters, and houſ’s, and all.
God’s providence gave Job double to what he had had, but ſuffering
chriſtians ſhall have a hundred-fold in the comfºrts of the Spirit ſweeten-
ing their creature-comforts. But obſerve, It is added here in Mark,
with perſecutions. Even when they are gainers by Chriſt, let them ſtill
expe&t to be ſufferers for him ; and not to be out of the reach of perſe-
cution, till they come to heaven. Nay, The perſ cutions ſeem to come
in here among the receivings in this preſent time ; for unto you it is
given, not only to believe in Chriſt, but alſo to ſuffer for his name :
| yet this is not all, [2.] They ſhall have eternal life in the world to come.
St. MARK, X.
Chriſt's Predition of his Sufferings.
|
If they reeeive a hundred-fold in this world, one would think they ſhould
not be encouraged to expect any more. Yet, as if that were a ſmall
matter, they ſhall have life eternal into the bargain ; which is more than
ten thouſand-fold, ten thouſand times told, for all their loſſes. But be-,
cauſe they talked ſo much, and really more than became them, of leaving
all for Chriſt, he tells them, though they were firſt called, that there
ſhould be diſciples called after them, that ſhould be preferred before
them; as St. Paul, who was one born out of due time, and yet laboured
more abundantly than all the reſt of the apoſtles, 1 Cor. 15, 10. Then ||
the firſt were last, and the laſt first.
32, And they were in the way going up to Jeruſalem :
and Jeſus went before them ; and they were amazed, and
as they followed, they were afraid. And he took again
the twelve, and began to tell them what things ſhould
happen unto him, 33. Saying, Behold, we go up to
Jeruſalem, and the Son of man ſhall be delivered unto
the chief prieſts, and unto the Scribes: and they ſhall
condemn him to death, and ſhall deliver him to the Gen-
tiles; 34. And they ſhall mock him, and ſhall ſcourge
him, and ſhall ſpit upon him, and ſhall kill him : and the
third day he ſhall riſe again. 35. And James and John
the ſons of Zebedee come unto him, ſaying, Maſter, we
would that thou ſhouldeſt do for us whatſoever we ſhall
deſire.
I ſhould do for you ? 37. They ſaid unto him, Grant
unto us that we may ſit, one on thy right hand, and the
other on thy left hand, in thy glory. 38. But Jeſus ſaid
unto them, Ye know not what ye aſk: can ye drink of .
the cup that I drink of, and be baptized with the baptiſm
that I am baptized with ? 39. And they ſaid unto him,
We can. And Jeſus ſaid unto them, Ye ſhall indeed drink
of the cup that I drink of ; and with the baptiſm that I
am baptized withal, ſhall ye be baptized: 40. But to ſit
on my right hand, and on my left hand, is not mine to
give, but it ſhall be given to them for whom it is prepared.
41. And when the ten heard it, they began to be much
diſpleaſed with James and John. 42. But Jeſus called
them to him, and faith unto them, Ye know that they
which are accounted to rule over the Gentiles, exerciſe
lordſhip over them ; and their great ones exerciſe autho-
rity upon them, 43. But ſo ſhall it not be among you :
but whoſoever will be great among you, ſhall be your
miniſter: 44, And whoſoever of you will be the chiefeſt,
ſhall be ſervant of all. 45. For even the Son of man
came not to be miniſtered unto, but to m
give his life a ranſom for many. -
Here is, - -
I. Chriſt’s predićtion of his own ſufferings; this ſtring he harped
much upon, though in the ears of his diſciples it ſounded very harſh and
unpleafing. - -
1. See here how bold he was
*
; when they were going up to Jeruſalem,
Jºſus went before them, as the Captain of our ſalvation, that was now to ||
be made perfect through ſuffrings, v. 32. Thus he ſhewed himſelf for-
ward to go on with his undertaking, even when he came to the hardeſt
part of it. Now that the time was at hand, he ſaid, Lo, I come ; ſo far
was he from drawing back, that now, more than ever, he preſſed forward.
Jeſus went before them, and they were amazed. They began now to con-
ſider what imminent danger they ran themſelves into, when they went to
Jeruſalem ; how very malicious the Sanhedrim which ſat there, was againſt
their Maſter and them ; and they were ready to tremble at the thought
of it. To hearten them therefore, Chriſt went bºſore them. “ Come,”
faith he, “ſurely you will venture where your Maſter ventures.” Note,
When we ſee ourſelves entering upon ſufferings, it is encouraging to ſee
our Maller go before us. Or, He went before them, and therefore they
36. And he ſaid unto them, What would ye that ||
iniſter, and to ||
were amazed, they admired to ſee with what cheerfulneſs and ālacrity he
went on, though he knew he was going to ſuffer and die. Note; Chriſt's.
courage and conſtancy in going on with his undertaking for our ſalva-
tion, are, and will be, the wonder of all his diſcipless, *
2. See here how timorous and faint-hearted *diſciples were; As
, they followed, they were afraid, afraid for themſelves, as being apprehen-
, five of their own danger; and juſtly might they be ashamed of their being
thus afraid. Their Maſter’s courage ſhould have put ſpirit into them.
3. See here what method he took to ſilence their fears. He did not
go about to make the matter better than it was, nor to feed them with
; hopes that he might eſcape the ſtorm, but told them again what he had
often told them before, the things that should happen to him. He knew.
the worſt of it, and therefore went on thus boldly, and he will let them
know the worſt of it. Come, be not afraid; for, (1.) There is no
remedy, the matter is determined, and cannot be avoided. (2.) It is
only the Son of man that ſhall ſuffer; their time of ſuffering was not at
hand, he will now provide for their ſecurity. (3.) He shall riſe again;
the iſſue of his ſufferings will be glorious to himſelf, and advantageous to
all that are his, v. 83, 34. The method and particulars of Chriſt’s ſuf-
ferings are more largely foſetold here than in any other of the predićtions
—that he ſhall firſt be delivered up by Judas to the chief priests and the
Scribes ; that they ſhall condemnºrm to death, but, not having power
to put him to death, ſhall deliver him to the Gentiles, to the Roman
powers, and they ſhall mock him, and ſcourge him, and ſhit upon him, and
kill him. Chriſt had a perfeót forefight, not only of his own death, but
of all the aggravating circumſtances of it; and yet he thus went forth
to meet 16.
II. The check he gave to two of his diſciples for their ambitious re-
queſt. This ſtory is much the ſame here as we had it, Matth. 20. 20.
Only there they are ſaid to have made their requeſt by their mother, here
they are ſaid to make it themſelves; ſhe introduced them, and preſented
their petition, and then they ſeconded it, and aſſented to it.
Note, 1. As, on the one hand, there are ſome that do not uſe, ſo, on
the other hand, there are ſome that abuſe, the great encouragements
Chriſt has given us in prayer. He hath ſaid, Ask, and it shall be given
you ; and it is a commendable faith to aſk for the great things he has pro-
miſed; but it was a culpable preſumption in theſe diſciples to make ſuch
a boundleſs demand upon their Maſter; “We would that thou ſhouldeſt
do for us whatſoever we ſhall deſire.” We had much better leave it to
him to do for us what he ſees fit, and he will do more than we can de-
ſire, Eph. 3. 20. - - -
2. We muſt be cautious how we make general promiſes. Chriſt
would not engage to do for them whatever they defired, but would
know from them what it was they did defire ; What would ye that I
should do for you ? He would have them go on with their ſuit, that they
might be made aſhamed of it. e -
3. Many have been led into a ſnare by falſe notions of Chriſt's king-
dom, as if it were of this world, and like the kingdoms of the potentates
of this world. James and John conclude, If Chriſt riſe again, he muſt
be a king, and if he be a king, his apoſtles muſt be peers, and one of
theſe would willingly be the Primus par regni—The first peer of the
realm, and the other next him, like Joſeph in Pharaoh’s court, or Da-
niel in Darius’. -
4. Worldly honour is a glittering thing, with which the eyes of
Chriſt’s own diſciples have many a time been dazzled. Whereas to be
good ſhould be more our care than to look great, or to have the pre-
CI]) l Il CIl CC, -
5. Our weakneſs and ſhort-fightedneſs appear as much in our prayers
as in any thing. We cannot order our ſpeech, when we ſpeak to God,
by reaſon of darkneſs, both concerning him and concerning ourſelves. It
is folly to preſcribe to God, and wiſdom to ſubſcribe.
6. It is the will of Chriſt that we ſhould prepare for ſufferings, and
leave it to him to recompenſe us for them. He needs not be put in mind,
as Ahaſuerus did, of the ſervices of his people, nor can he forget their
work of faith and labour of love. Our care muſt be, that we may have
wiſdom and grace to know how to ſuffer with him, and then we may
truſt him to provide in the beſt manner how we ſhall reign with him,
and when, and where, and what, the degrees of our glory ſhall be.
III. The check he gave to the reſt of the diſciples, for their uneaſi-
meſs at it ; They began to be much diſpleaſed, to have indignation about
James and John, v. 41. They were angry at them for affecting prece-
dency, not becauſe it did ſo ill become the diſciples of Chriſt, but be-
cauſe each of them hoped to have it himſelf. When the Cynic trampled'
on Alexander’s 'foot-cloth, with Calco fastum Alexandri–Now I tread
* **.
. . .”
* * *
But with greater pride of thine own. So theſe diſcovered their own ambi.
tion, in-their diſpleaſure at the ambition of James and John ; and Chriſt
took this occaſion to warn them againſt it, and all their ſucceſſors in the
miniſtry of the goſpel, v. 42, 43. He called them to him in a familiar
way, to give them an example of condeſcenſion, then when he was re-
proving their ambition, and to teach them never to bid their diſciples
keep their diſtance. . He ſhews them, -
1. That dominion was generally abuſed in the world; (v. 42.) They
that ſeem to rule over the Gentiles, that have the name and title of rulers,
they exerciſe lordship over them, that is all they ſtudy and aim at, not ſo
much to protećt them, and provide for their welfare, as to exerciſe autho-
rity upon them ; they will be obeyed, aim to be arbitrary, and to have
their will in every thing. “Sic volo, fic jubeo, ſtat pro ratione voluntas
—Thus I will, thus I command; my good pleaſure is my law.” Their
care is, what they ſhall get by their ſubječts to ſupport their own pomp
and grandeur, not what they ſhall do for them.
2. That therefore it ought not to be admitted into the church ; “It
shall not be ſo among you ; thoſe that ſhall be put under your charge,
and feed them, and be a ſervant to them, not as horſes under the com-
mand of the driver, that works them and beats them, and gets his
pennyworths out of them. He that affects to be great and chief, that
thruſts himſelf into a ſecular dignity and dominion, he shall be ſervant of
all, she ſhall be mean and contemptible in the eyes of all that are wife and
good; he that eralleth himſelf shall be abaſed.” Or rather, “He that
would be truly great and chief, he muſt lay out himſelf to do good to all,
muſt floop to the meaneſt ſervices, and labour in the hardeſt ſervices.
Thoſe not only ſhall be moſt honoured hereafter, but are moſt honourable
now, who are moſt uſeful.” To convince them of this, he ſets before
them his own example; (v. 45.) “ The Son of man ſubmits firſt to the
greateſt hardſhips and hazards, and then enters into his glory, and can
you expect to come to it any other way; or to have more eaſe and ho-
nour than he has * (1.) He takes upon him the form of a ſervant, comes
not to be ministered to, and waited upon, but to minister, and wait to be
gracious. (2.) He becomes obedient to death, and to its dominion, for
he gives his life a ranſom for many; did he die for the benefit of good
people, and ſhall not we ſtudy to live for their benefit 2
46. And they came to Jericho : and as he went out of
Jericho with his diſciples, and a great number of º
blind Bartimeus, the ſon of Timeus, ſat by the high-way-
ſide, begging. 47. And when he heard that it was Jeſus
of Nazareth, he began to cry out, and ſay, Jeſus, thou ſon
of David, have mercy on me. 48. And many charged
him that he ſhould hold his peace: but he cried the more
a great deal, Thou ſon of David, have mercy on me. 49.
And Jeſus ſtood ſtill, and commanded him to be called :
and they call the blind man, ſaying unto him, Be of good
comfort, riſe; he calleth thee. 50. And he caſting away
his garment, roſe, and came to Jeſus. 51. And Jeſus an-
ſwered and ſaid unto him, What wilt thou that I ſhall do
unto thee ? The blind man ſaid unto him, Lord, that I
might receive my ſight. 52. And Jeſus ſaid unto him,
Gothy way; thy faith hath made thee whole. And imme-
diately he received his fight, and followed Jeſus in the way.
This paſſage of ſtory agrees with that, Matth. 20. 29, &c. Only
that there we were told of two blind men; here, and Luke 18, 35. only
of one : but if there were two, there was one. This one is named here,
being a blind beggar that was much talked of; he was called Bartimeus,
that is, the ſon ºf Timeus; which ſome think, ſignifies the ſon of a blind
ºnan ; he was the blind ſon of a blind father, which made the caſe the
worſe, and the cure the more wonderful, and the more proper to typify
the ſpiritual cures wrought by the grace of Chriſt, on thoſe that not only
are born blind, but are born of thoſe that are blind.
I. This blind man ſat begging ; as they do with us. Note, Thoſe
who by the providence of God, are diſabled to get a livelihood by their
own labour, and have not any other way of ſubſiſting, are the moſt pro-
per objects of charity ; and particular care ought to be taken of them.
* . . . . . . . ST MARK, X, XI.
on Alexander's pride, he was ſeaſonably checked with Sed majoriſastu- || - t o *
- Lord, thou ſon of David. Miſery is the objećt of mercy, his own miſera-
ble caſe he recommends to the compaſſion of the Son of David, of whom
should be opened, Iſa. 35. 5.
we ſhould have an eye to him as the promiſed Meſfiah, the Truſtee of
mercy and grace. - - -
Chriſt on work, or rather Chriſt ſetting thy faith on work.”
The Eyes of Bartimeus opened.
II. He cried out to the Lord Jeſus for mercy; Have mercy on me, 0
it was foretold, that, when he ſhould come to ſave us, the eyes of the blind
In coming to Chriſt for help and healing,
III. Chriſt encouraged him to hope that he ſhould find mercy; for
he stood still, and commanded him to be called. We muſt never reckon it
a hinderance to us in our way, to stand still, when it is to do a good
work. Thoſe about him, who had diſcouraged him at firſt, perhaps
were now the perſons that fignified to him the gracious call of Chriſt;
“Be of good comfort, riſe, he calls thee; and if he call thee, he will cure
thee.” Note, The gracious invitations Chriſt gives us to come to him,
are great encouragements to our hope, that we ſhall ſpeed well if we
come to him, and ſhall have what we come for. Let the guilty, the
empty, the tempted, the hungry, the naked, be of good comfort, for he
calls them to be pardoned, to be ſupplied, to be ſuccoured, to be filled, to
be clothed, to have all that done for them, which their caſe calls for.
muſt be as ſheep under the charge of the shepherd, who is to tend them ||
IV. The poor man, hereupon, made the beſt of his way to Chriſt ;
He cast away his looſe upper garment, and came to Jeſus ; (v. 50.) he
caſt away every, thing that might be in danger of throwing him down,
or might any way hinder him in coming to Chriſt, or retard his motion.
Thoſe who would come to Jeſus, muſt caſt away the garment of their
own ſufficiency, muſt ſtrip themſelves of all conceit of that, and muſt free
themſelves from every weight, and the fin that, like long garments, doth
most eaſily beſet them, Heb. 12. 1. •
V. The particular favour he begged, was, that his eyes might be opened;
that ſo he might be able to work for his living, and might be no longer
burthenſome to others. It is a very deſirable thing to be in a capacity
of earning our own bread; and where God has given men their limbs and
ſenſes, it is a ſhame for men by their fooliſhneſs and ſlothfulneſs to make
themſelves, in effect, blind and lame.
VI. This favour he received; his eyes were opened; (v. 52.) and
two things Mark here adds, which intimate, I. How Chriſt made it a
double favour to him, by putting the honour of it upon his faith;
“Thy faith has made thee who'e; faith in Chriſt as the Son of David,
and in his pity and power ; not thy importunity, but thy faith, ſetting
Thoſe
ſupplies are moſt comfortable, that are fetched in by our faith. 2. How
he made it a double favour to himſelf; When he had received his fight,
he followed Jeſus by the way. By this he made it appear that he was
thoroughly cured, that he no more needed -one to lead him, but could
go himſelf; and by this he evidenced the grateful ſenſe he had of Chriſt’s
kindneſs to him, that, when he had his fight, he made this uſe of it. It
is not enough to come to Christ for ſpiritual healing, but, when we are
healed, we muſt continue to follow him ; that we may do honour to him,
and receive inſtruction from him. Thoſe that have ſpiritual eye-fight,
ſee that beauty in Chriſt, that will effectually draw them to run after
him.
CHAP. XI.
We are now come to the Paſſion-Week, the week in which Chriſ? died, and
the great occurrences of that week. J. Chriſt’s riding-in triumph into
Jeruſalem, v. 1...11. II. His curſing of the barren fig-tree, v. 12... 14.
III. His driving of thoſe out of the temple, that turned it into an ea:-
change, v. 15.19. IP. His diſcourſe with his diſtiples concerning the
power of faith and ºffcacy of prayer, on occaſion of the withering of the
Jig-lree he curſed, v. 20.26. V. His reply to thoſe who queſtioned his
authority, v. 27... 33.
1. AN. when they came nigh to Jeruſalem, unto Beth-
phage, and Bethany, at the mount of Olives, he
fendeth forth two of his diſciples, 2. And ſaith unto them,
Go your way into the village over againſt you ; and as
ſoon as ye be entered into it, ye ſhall find a colt tied,
whereon never man ſat, looſe him, and bring him. 3. And
if any man ſay unto you, Why do ye this Say ye that
the Lord hath need of him : and ſtraightway he will ſend
him hither. 4. And they went their way, and found the
colt tied by the door without, in a place where two ways
\\
tº . i. ar. A. : *w
* . . * : * * iſ . . ." , , - - -
* -- * *
food there ſaid unto them, What do ye looſing the colt 2.
6, And they ſaid unto them even as Jeſus had com-i
manded: and they let them go. 7. And they brought
the colt to Jeſus, and caſt their garments on him ; and he
fat upon him. 8. And many ſpread their garments in the
way; and others cut down branches off the trees and
ſtrawed them in the way. 9. And they that went before,
and they that followed, cried, ſaying, Hoſanna, bleſſed is
he that cometh in the name of the Lord. 10. Bleſſed be
the kingdom of our father David, that comethin the name
of the Lord ; Hoſanna in the higheſt. 11. And Jeſus
entered into Jeruſalem, and into the temple; and when he
had looked round about upon all things, and now the eyen
tide was come, he went out unto Bethany with the twelve.
"We have here the ſtory of the public entry Chriſt made into Jeruſalem,
four or five days before his death. And he came into town thus remark-
ably, 1. To ſhew that he was not afraid of the power and malice of his
enemies in Jeruſalem. He did not ſteal into the city incognito, as one
that durſt not ſhew his face; no, they needed not ſend ſpies to ſearch
for him, he comes in with obſervation. This would be an encourage-
ment to his diſciples that were timorous, and cowed at the thought of
their enemies’ power and rage; let them ſee how bravely their Maſter
ſets them all at defiance. 2. 'J'o ſhew that he was not caſt down or diſ-
quieted at the thoughts of his approaching ſufferings. He came, not
only publicly, but cheerfully, and with acclamations of joy. Though he
ST MARK, XI.
met : and they looſe him. 5. And certain of them that
*
Chriſt's Entrance into Jeruſalem. .
cify, crucify. Chriſt reckons himſelf honoured by the faith and praiſes,
of the multitude, and it is God that brings people to do him this honour
beyond their own intentions. . . . . . . . . .
(1.) They welcomed his perſon ; (v. 9.) Bleſſed is he that cometh, the
§ {p}ºusyº, he that should come, ſo often promiſed, ſo long expečted; he
comes in the name of the Lord, as God’s ambaſſador to the world. 5.
Bleſſed be he let him have our applauſes, and beſt affections; he is a
was now but taking the field, and girding on the harneſs, yet, being fully
aſſured of a complete vićtory, he thus triumphs as though he had put
it off. -
I. The outſide of this triumph was very mean ; he rode upon an ass’s
coll, which being an aſs, looked contemptible, and made no figure ; and,
being but a colt, whereon mever man ſat, we may ſuppoſe, was rough and
untrimmed, and not only ſo, but rude and ungovernable, and would diſ.
turb and diſgrace the ſolemnity. This colt was borrowed too. Chriſt
went upon the water in a borrowed boat, ate the paſſover in a borrowed
chamber, was buried in a borrowed ſepulchre, and here rode on a bor-
rowed aſs. Let not chriſtians ſcorn to be beholden one to another, and
when need is, to go a borrowing, for our Maſler did not. He had no,
rich trappings ; they threw their clothes upon the colt, and ſo he ſat
upon him, v. 7. The perſons that attended, were mean people'; and all
the ſhew they could make, was, by ſpreading their garments in the way,
and strewing branches of trees in the way, (v. 8.) as they uſed to do at
the feaſt of tabernacles. All theſe were marks of his humiliation ; even
when he would be taken notice of, he would be taken notice of for his
meanneſs ; and they are inſtructions to us, not to mind high things, but
to condeſcend to them of low estate. How ill doth it become chriſtians
to take state, when Chriſt was ſo far from affecting it !
II. The inſide of this triumph was very great ; not only as it was
the fulfilling of the ſcripture, (which is not taken notice of here, as it
was in Matthew,) but as there were ſeveral rays of Chriſt’s glory ſhining
forth in the midſt of all this meanneſs. 1. Chriſt ſhewed his knowledge
of things diſtant, and his power over the wills of men, when he ſent his
diſciples for the colt, v. 1...4. By this it appears that he can do every
thing, and no thought can be withholden from him. 2. He ſhewed his do-
minion over the creatures in riding on a colt that was never backed. The
fubjećtion of the inferior part of the creation to, man is ſpoken of, (Pſ.
8. 5, § with application to Chriſt; (Pſ. 8.5, 6, compared with Heb.
2. 8.) for to him it is owing, and to his mediation, that we have any re-
maining benefit by the grant God made to man, of a ſovereignty in this
lower world, Gen. 1, 28. And perhaps Chriſt, in riding the aſs’s colt,
would give a ſhadow of his power over the ſpirit of man, who is born as
the wild aſs’s colt, Job 11. 12. 3. The colt was brought from a place
where two ways met, (v. 4.) as if Chriſt would ſhew that he came to
dire&t thoſe into the right way, who had two ways before them, and were
in danger of taking the wrong. 4. Chriſt received the joyful hoſannas
of the people ; that is, both the welcome they gave him, and their good
wishes to the proſperity of his kingdom, v. 9. It was God that put it.
into the hearts of theſe people, to cry Hoſanna, who were not by art
bleſſed Saviour, and brings bleſfings to us, and bleſſed be he that ſent
him. Let him be bleſſed in the name of the Lord, and let all nations and
ages call him Bleſſed, and think and ſpeak highly and honourably of
him. - - . . "
(2.) They wished well to his interest, v. 10. They believed that,
mean a figure as he made, he had a kingdom, which would ſhortly be ſet
up in the world, that it was the kingdom of their father David, (that
father of his country,) the kingdom promiſed to him and his feed for
ever ; a kingdom that came in the name of the Lord, ſupported by a di-
vine authority. Blºſſed be this kingdom; let it take place, let it get ground,
let it come in the power of it, and let all oppoſing rule, principality, and
power, be put down; let it go on conquering and to conquer. Hoſanna
to this kingdom ; proſperity be to it; all happineſs attend it. The pro-
per ſignification of hoſanna is that which we find, Rev. 7. 10. “Saf-
vation to our God, that fitteth on the throne, and to the Lamb ;” ſuc-
ceſs to religion, both natural and revealed. Hoſanna in the highest.
Praiſes be to our God, who is in the highest heavens over all, God bleſſed
for ever ; or, Let him be praiſed by his angels, that are in the highest
heavens, let our hoſtinnas be an echo to their’s.
Chriſt, thus attended, thus applauded, came into the city, and went di-
rećtly to the temple. Here was no banquet of wine prepared for his enter-
tainment, nor the leaſt refreſhment; but he immediately applied himſelf to .
his work, for that was his meat and drink. He went to the temple, that
the ſcripture might be fulfilled; “The Lord whom ye ſeek, shall ſuddenly
come to his temple, without ſending any immediate notice before him ; he
ſhall ſurpriſe you with a day of viſitation, for he ſhall be like a refiner's
fire, and like fuller’s ſoap,” Mal. 3. 1.3. He came to the temple, and
took a view of the preſent ſtate of it, v. 11. He looked round about
upon all things, but as yet ſaid nothing. He ſaw many diſorders there,
but kept ſilence, Pſ. 50. 21. Though he intended to ſuppreſs them, he
would not go about the doing of it all on a ſudden,” left he ſhould ſeem
to have done it rashly ; he let things be as they were for this might, in-
tending the next morning to apply himſelf to the neceſſary reformation,
and to take the day before him. We may be confident that God ſees
all the wickedneſs that is in the world, though he do not preſently
reckon for it, nor caſt it out. Chriſt, having made his remarks upon
what he ſaw in the temple, retired in the evening to a friend’s houſe at
Bethany, becauſe there he would be more out of the noiſe of the town,
and out of the way of being ſuſpected, as deſigning to head a faction.
12. And on the morrow, when they were come from
Bethany, he was hungry. 13. And ſeeing a fig-tree afar off,
and having leaves, he came, if haply he might find anything
thereon ; and when he came to it, he found nothing but
leaves; for the time of figs was not yet. 14. And Jeſus an-
ſwered and ſaid unto it, No man eat fruit of thee hereafter
for ever. And his diſciples heard it. 15. And they come to
Jeruſalem : and Jeſus went into the temple, and began to
caſt out them that ſold and bought in the temple, and over-
threw the tables of the money-changers, and the ſeats of
them that ſold doves; 16. And would not ſuffer that any
man ſhould carry any veſſel through the temple. 17.
And he taught, ſaying unto them, Is it not written, My
houſe ſhall be called of all nations, The houſe of prayer :
But ye have made it a den of thieves. 18. And the Scribes
and chief prieſts heard it, and ſought how they might de-
ſtroy him : for they feared him, becauſe all the people was
aſtoniſhed at his doćtrine. 19. And when even was come,
he went out of the city. 20. And in the morning, as they
paſſed by, they ſaw the fig-tree dried up from the roots.
21. And Peter, calling to remembrance, faith unto him,
and management brought to it, as thoſe were, who afterward cried, Cru-
Vol. IV. No. 80.
Maſter, behold, the fig-tree which thou curſedit, is withered
4 K -

away, 22. And Jeſus, anſwering, faith unto them, Have
faith in God, 23. For verily I ſay unto you, that whoſo.
ever ſhall ſay unto this mountain, Be thou removed, and |
be thou caſt into the ſea, and ſhall not doubt in his heart,
but ſhall believe that thoſe things which he ſaith ſhall come
to paſs, he ſhall have whatſoever he ſaith. 24. Therefore
I ſay unto you, What things ſoever ye deſire, when ye
pray, believe that ye receive them, and ye ſhall have them.
25. And when ye ſtand, praying, forgive, if ye have aught
againſt any ; that your Father alſo which is in heaven may
forgive you your treſpaſſes. 26. But if ye do not forgive,
neither will your Father which is in heaven forgive your
treſpaſſes. - t
Here is, wº
I. Chriſt’s curfing of the fruitleſs fig-tree. He had a convenient reſt-
ing-place at Bethany, and therefore thither he went at reſting-time; but
his work lay at Jeruſalem, and thither therefore he returned in the
morning, at working-time : and ſo intent was he upon his work, that he
went out from Bethany without breakfaſt, which before he was gone
far, he found the want of, and was hungry, (v. 12.) for he was ſubjećt
to all the finleſs infirmities of our nature. Finding himſelf in want of
food, he went to a fig-tree, which he ſaw at ſome diſtance, which being
well adorned with green leaves, he hoped to find enriched with ſome ſort
of fruit. But he ſound nothing but leaves ; he hoped to find ſome fruit,
Jor the time ºf gathering in figs, though it was near, yet was not $yet ; ſo
that it could not be pretended that it had had fruit, but that it was ga-
thered and gone ; for the ſeaſon had not yet arrived. Or, He found
none, for indeed it was not a ſegſon of figs, it was no good fig-year. But
this was worſe than any other fig-tree, for there was not ſo much as one
fig to be found upon it, though it was ſo full of leaves. However,
Chriſt was willing to make an example of it, not to the trees, but to the
men, of that generation, and therefore curſed it with that curſe which is
the reverſe of the firſt bleſfing, Be fruitful; he ſaid unto it, Never let
any man eat fruit of thee hereafter for ever, v. 14. Sweetneſs and good
Jruit are, in Jotham's parable, the honour of the fig-tree, (Judg. 9. 11.)
and its ſerviceableneſs therein to man, preferable to the preferment of
being promoted over the trees; now to be deprived of that, was a grievous
curſe. . This was intended to be a type and figure of the doom paſſed
upon the Jewiſh church, to which he came, ſeeking fruit, but found none;
(Luke 13. 6, 7.) and though it was not, according to the doom in the
parable, immediately cut down, yet, according to this in the hiſtory,
blindneſs and hardneſs befell them, (Rom. 11.8, 25.) ſo that they were
from henceforth good for nothing. The diſciples heard what ſentence
Chriſt paſſed on this tree, and took notice of it. Woes from Chriſt’s
mouth are to be obſerved and kept in mind, as well as bleſſings.
II. His clearing of the temple of the market-people that frequented it,
and of thoſe that made it a thoroughfare.
met with food elſewhere, when he miſſed of it on the fig-tree ; but the
zeal of God’s houſe ſo ate him up, and made him forget himſelf, that he
came, hungry as he was, to Jeruſalem, and went ſtraight. to the temple,
and began to reform thoſe abuſes which the day before he had marked
out ; to ſhew that when the Redeemer came to Zion, his errand was, to
turn away ungodlineſs from Jacob, (Rom. 11. 26.) and that he came
not, as he was falſely accuſed, to destroy the temple, but to purify and
refine it, and reduce his church to its primitive reëtitude.
1. He caſt out the buyers and ſellers, overthrew the tables of the money-
changers, (and threw the money to the ground, the fitter place for it,)
and threw down the ſeats of them that ſold doves. This he did as one
having authority, as a Son in his own houſe. The filth of the daughter
of Zion is purged away, not by might, nor by power, but by the ſpirit
of judgment, and the ſpirit of burning. And he did it without oppoſition;
or what he did, was manifeſted to be right and good, even in the con-
ſciences of thoſe that had connived at it, and countenanced it, becauſe
they got money by it. Note, It may be ſome encouragement to zealous
reformers, that frequently the purging out of corruptions, and the cor-
rečting of abuſes, prove an eaſier piece of work than was apprehended.
Prudent attempts ſometimes prove ſucceſsful beyond expectation, and
there are not thoſe lions found in the way, that were feared to be.
2. He would not ſuffer that any man should carry any vessel, any ſort
We do not find that Chriſt ||
of goods or wares, through the temple, or any of the courts of it, becauſe
ST, MARK, XI.
The barren Fig-tree curſed.
it was the nearer way, and would ſave them the labour of going about,
v. 16. The Jews owned that it was one of the inſtances of honour due
to the temple, not to make the mountain of the houſe, or the court of:
the Gentiles, a road, or common paſſage, or to come into it with any
bundle. - -
3. He gave a good reaſon for this ; becauſe it was written, “My
houſe ſhall be called of all nations, The houſe of prayer,” v. 17. So it
is written, Iſa. 56. 7. It ſhall paſs among all people t .de, .hat cha-
raćter. “It ſhall be the houſe of prayer to all natiºns;” it was ſo.
in the firſt inſtitution of it; when Solomon dedicated it, it was with an
eye to the ſons of the ſtrangers, 1 Kings 8, 41. And it was prophelied
that it ſhould be yet more ſo. Chriſt will have the temple, as a type
of the goſpel-church, to be, (1.) A houſe of prayer. After he had
turned out the oxen and doves, which were things for ſacrifice, he re-
vived the appointment of it as a houſe of prayer, to teach us that when
all ſacrifices and offerings ſhould be aboliſhed, the ſpiritual ſacrifices of
prayer and praiſe ſhould continue and remain for ever. (2.) That it
ſhould be ſo to all nations, and not to the people of the Jews only ; for
“whoſoever ſhall call on the name of the Lord, ſhall be ſaved,” though
not of the ſeed of Jacob, according to the fleſh. It was therefore in-
ſufferable for them to make it a den of thieves, which would prejudice
thoſe nations againſt it, whom they ſhould have invited to it. When
Chriſt drove out the buyers and ſellers at the beginning of his miniſtry,
he only charged them with making the temple a houſe of merchandiſe;
(John 2. 16.) but now he chargeth them with making it a den of thieves,
becauſe ſince then they had twice goi, about to ſtone him in the temple,
(John 8, 59.—10. 31.) or becauſe the traders there were grown no-
torious for cheating their cuſtomers, and impoſing upon the ignorance
and neceſſity of the country people, which is no better than down-right.
thievery. Thoſe that ſuffer vain worldly thoughts to lodge within them
when they are at their devotions, turn the houſe #. prayer into a houſe of
merchandiſe ; but they that make long prayers for a pretence to devour
widows’ houſes, turn it into a den of thieves. -
4. The Scribes and the chief prieſts were extremely nettled at this,
v. 18. They hated him, and hated to be reformed by him ; and yet
they feared him, left he ſhould next overthrow their ſeats, and expel
them, being conſcious to themſelves of the profaning and abuſing of
their power. They found that he had a great intereſt, that all the peo-.
ple were aſtoniſhed at his doctrine, and that every thing he ſaid, was an
oracle and a law to them ; and what durſt he not attempt, what could he
not effect, being thus ſupported 2 They therefore ſought, not how they
might make their peace with him, but how they might destroy him. A
§. attempt, and which, one would think, they themſelves could
not but fear was fighting against God. But they care not what they do,
to ſupport their own power and grandeur. .
III. His diſcourſe with his diſciples, upon occaſion of the fig-tree's .
withering away which he had curſed. At even, as uſual, he went out of
the city, (v. 19.) to Bethany; but it is probable that it was in the dark,
ſo that they could not ſee the fig-tree ; but the next morning, as they
paſſed by, they obſerved the fig-tree dried up from the roots, v. 20.
More is included many times in Chriſt’s curſes than is expressed, as ap-
pears by the effects of them. The curſe was no more than that it ſhould
never bear fruit again, but the effect goes further, it is dried up from
the roots. If it bear no fruit, it ſhall bear no leaves to cheat people.
Now obſerve,
1. How the diſciples were affected with it. Peter remembered Chriſt’s
words, and ſaid, with ſurpriſe, “Maſter, behold, the fig-tree which
thou curſedſt, is withered away,” v. 21. Note, Chriſt’s curſes have
wonderful effects, and make thoſe to wither preſently, that flouriſhed
like the green bay-tree. “Thoſe whom he curſeth, they are curſed
indeed.” This repreſented the charaćter and ſtate of the Jewiſh church ;
which, from henceforward, was a tree dried up from the roots ; no
longer fit for food, but for fuel only. The firſt eſtabliſhment of the
Levitical prieſthood was ratified and confirmed by the miracle of a dry
rod, which in one night budded and bloſſomed, and brought forth al-
monds, (Numb. 17. 8.) a happy omen of the fruitfulneſs and flouriſh-
ing of that prieſthood. And now, by a contrary miracle, the expiration
of that prieſthood was fignified by a flouriſhing tree dried up in a night :
the juſt puniſhment of thoſe prieſts that had abuſed it. And this ſeemed
very ſtrange to the diſciples, and ſcarcely credible, that the Jews, who
had been ſo long God’s own, his only profeſſing people in the world,
ſhould be thus abandoned ; they could not imagine how that fig-tree
|
ſhould ſo ſoon wither away : but this comes of rejećting Chriſt, and being
reječted by him.
ST. MARK, XI.
The Phariſees nonpluffed.
2. The good inſtrućtions Chriſt gave them from it; for of thoſºeven
this withered tree was fruitful. * -
, (1.) Chriſt teacheth them from hence to pray in faith ; (v. 22.) Have
Jaith in God. They admired the power of Chriſt’s word of command ;
“Why,” ſaith Chriſt, “a lively active faith would put as great a
power into your prayers, v. 23, 24. Whoſoever shall ſay to this moun-
tain, this mount of Olives, Be removed, and be caſt into the ſea; if he
has but any word of God, general or particular, to build his faith upon,
and if he shall not doubt in his heart, but shall believe that * things
which he ſaith, according to the warrant he has from what God hath
ſaid, shall come to pºſs, he shall have whatſoever he ſaith.” Through the
ſtrength and power of God in Chriſt, the greateſt difficulty ſhall be got
over, and the thing ſhall be effected. . And therefore, (v. 24.) “What
things ſoever ye deſire, when ye pray believe that ye shall receive them ;
may, believe that ye do receive them, and he that has power to give them,
faith, Te shall have them. I./ay unto you, Ye ſhall, v. 24. Verily I ſay
unto you, Ye ſhall,” v. 23. Now this is to be applied, [1..] To that
Jaith of miracles which the apoſtles and firſt preachers of the goſpel were
endued with, which did wonders in things natural, healing the fick, raiſing
the dead, caſting out devils ; theſe were, in effect, the removing of moun-
tains. The apoſtle ſpeaks of a faith which would do that, and yet
might be found where holy love was not, 1 Cor. 13. 2. [2.] It may
be applied to that miracle of faith, which all true chriſtians are endued
with, which doeth wonders in things ſpiritual. It juſtifies us, (Rom.
5. 1.) and ſo removes mountains of guilt, and caſts them into the depths
of the ſea, never to riſe up in judgment againſt us, Mic. 7. 19. It pu-
riftes the heart, (A&ts 15. 9.) and ſo removes mountains of corruption,
and makes them plain before the grace of God, Zech. 4. 7. It is by
faith that the world is conquered, Satan’s fiery darts quenched, a ſoul is
crucified with Chriſt, and yet lives; by faith we ſet the Lord always be-
fore us, and fee him that is inviſible, and have him preſent to our minds ;
and this is effectual to remove mountains, for at the preſence of the
Lord, at the preſence of the God of Jacob, the mountains were not only
moved, but removed, Pſ. 114. 6, 7. 2
(2.) To this is added here that neceſſary qualification of the prevail-
ing prayer, that we freely forgive thoſe who have been any way injurious
to us, and be in charity with all men ; (v. 25, 26.) When ye stand pray-
ing, forgive. Note, Standing is no improper poſture for prayer; it was
generally uſed among the Jews; hence they called their prayers, their
standings; when they would ſay how the world was kept up by prayer,
they expreſſed it thus, Stationibus stat mundus—The world is upheld by
standings. But the primitive chriſtians generally uſed the more humble
and reverent geſture of kneeling, eſpecially on faſting days, though not
on Lord’s days. When we are at prayer, we muſt remember to pray
for others, particularly for our enemies, and thoſe that have wronged us;
now we cannot pray fincerely that God would do them good, if we bear
malice to them, and wiſh them ill. If we have injured others before we
pray, we muſt go and be reconciled to them, Matth. 5. 23. But if they
have injured us, we go a nearer way to work, and muſt immediately from
our hearts forgive them. [1..] Becauſe this is a good step towards ob-
taining the pardon of our own fins : Forgive, that your Father may for-
give you ; that is, “that ye may be qualified to receive forgiveneſs, that
he may forgive you without injury to his honour, as it would be, if he
ſhould ſuffer thoſe to have ſuch benefit by his mercy, as are ſo far from
being conformable to the pattern of it.” [2.] Becauſe the want of
this is a certain bar to the obtaining of the pardon of our fins; “ If ye
do not forgive thoſe who have injured you, if ye hate their perſons, bear
them a grudge, meditate revenge, and take all occaſions to ſpeak ill of them,
neither will your Father forgive your treſpaſſes.” This ought to be re-
membered in prayer, j. one great errand we have to the throne of
grace, is, to pray for the pardon of our fins ; and care about it ought to
be our daily care, becauſe prayer is a part of our daily work. Our
Saviour often inſiſts on this, for it was his great deſign to engage his
diſciples to love one another.
27. And they come again to Jeruſalem : and as he was
walking in the temple, there come to him the chief prieſts,
and the Scribes, and the elders, 28. And ſay unto him,
By what authority doeſt thou theſe things? And who
gave thee this authority to do theſe things 29. And
Jeſus anſwered and ſaid unto them, I will alſo aſk of you
one queſtion, and anſwer me, and I will tell you by what |
!
| authority I do theſe things. 30. The baptiſm of John,
was it from heaven, or of men? Anſwer me. 31. And
they reaſoned with themſelves, ſaying, If we ſhall ſay,
From heaven, he will ſay, Why then did ye not believe
him : 32. But if we ſhall ſay, Of men, they feared the
people: for all men counted John, that he was a prophet
indeed. 32. And they anſwered and ſaid unto Jeſus,
We cannot tell. And Jeſus, anſwering, ſaith unto
them, Neither do I tell you by what authority I do theſe
things. • . - -
We have here Chriſt examined by the great Sanhedrim concerning his
authority; for they claimed a power to call prophets to an account con-
cerning their miſfion. They came to him when he was walking in the
temple, not for his diverſion, but teaching the people, firſt one company
and then another. The Peripatetic philoſophers were ſo called from the
cuſtom they had of walking when they taught. The cloiſters, or piazzas,
in the courts of the temple, were fitted for this purpoſe. The great
men were vexed to ſee him followed and heard with attention, and there-
fore came to him with ſome ſolemnity, and did as it were arraign him at
the bar with this queſtion, By what authority doest thou theſe things P
v. 28. Now obſerve,
I. How they defigned hereby to run him aground, and to embarraſs
him. If they could make it out before the people that he had not a
legal miſſion, that he was not duly ordained, though he was ever ſo well
qualified, and preached ever ſo profitably and well, they would tell the
people that they ought not to hear him. This they made the laſt refuge
of an obſtinate unbelief; becauſe they were reſolved not to receive his
doćtrine, they were reſolved to find ſome flaw or other in his commiſſion,
and will conclude it invalid, if it be not produced and ratified in their
court. Thus the Papiſts reſolve their controverſy with us very much
into the miſſion of our miniſters, and if they have but any pretence to
overthrow that, they think they have gained their point, though we have:
the ſcripture ever ſo much on our fide. But this is indeed a queſtion,
which all that ačt either as magiſtrates or as miniſters, ought to be fur-
niſhed with a good anſwer to, and often put to themſelves, By what au-
thority do I theſe things P. For how can men preach except they be ſent P.
Or how can they ačt with comfort, or confidence, or hope of ſucceſs,
except they be authorized 2 Jer. 33. 32. - -
II. How he effectually run them aground, and embarraſſed them,
with this queſtion, “What are your thoughts concerning the baptiſm of
John P Was it from heaven, or of men P By what authority did John
preach, and baptize, and gather diſciples 2 A*/wer me, v. 30. Deal
fairly and ingenuouſly, and give a categorical anſwer, one way or the
other.” By the reſolving of their queſtion into this, our Saviour inti-
mates how near akin his doćtrine and baptiſm were to John’s 3 they had
the ſame original, and the ſame deſign and tendency—to introduce the
goſpel-kingdom. Chriſt might with the better grace put this queſtion
to them, becauſe they had ſent a committee of their own houſe to examine
John, John I. 19. “Now,” ſaith Chriſt, “what was the reſult of your
inquiries concerning him * - - -
They knew what they thought of this queſtion ; they could not but
think that John Baptist was a man ſent of God. But the difficulty was,
what they ſhould ſay to it now. Men that oblige not themſelves to ſpeak
as they think, (which is a certain rule,) cannot avoid perplexing them-
ſelves thus. - -
1. If they own the baptiſm of John to be from heaven, as really it
was, they shame themſelves; for Chriſt will preſently turn it upon them,
Why did ye not then believe him, and receive his baptiſm : They could
not bear that Chriſt ſhould ſay this, but they could bear it that their
own conſciences ſhould ſay ſo, becauſe they had an art of ſtifling and
filencing them, and becauſe what conſcience ſaid, though it might gall
and grate them a little, would not shame them ; and then they would do
well enough, who looked no further than Saul’s care, when he was con-
vićted, Honour me now before this people, 1 Sam. 15. 30. V
2. If they ſay, “It is of men, he was not ſent of God, but his doc-
trine and baptiſm were inventious of his own,” they expoſe themſelves,
the people will be ready to do them a miſchief, or at leaſt clamour upon
them ; for all men counted John that he was a prophet indeed, and there-
fore they could not bear that he ſhould be reflected on. Note, There
is a carnal ſlaviſh fear, which not ouly wicked fuljects but wicked rulers
likewiſe are liable to, which God makes uſe of as a means to keep the
"...A
world in ſome order, and to ſuppreſs violence, that it ſhall not always
grow up into a rod of wickedneſs. Now by this dilemma to which Chriſt
brought them, (i.) They were confounded and baffled, and forced to
make a diſhonourable retreat ; to pretend ignorance—We cannot tell,
(and that was mortification enough to theſe proud men,) but really to
diſcover the greateſt malice and wilfulneſs. What Chriſt did by his wiſ-
dom, we muſt labour to do by our well-doing—put, to ſilence the igno-
rance of foolish men, 1 Pet. 2. 15. (2.) Chriſt came off with honour,
and juſtified himſelf in refuſing to give them an anſwer to their imperious
demand; Neither tell I you by what authority I do theſe things. They
did not deſerve to be told ; for it was plain that they contended not for
truth, but vićtory ; nor did he need to tell them, for the works which he
did, told them plainly that he had authority from God to do what he
\ did ; fince no man could do thoſe miracles which he did, unleſs God
were with him. Let them wait but three or four days, and his reſurrec-
tion ſhall tell them who gave him his authority, for by that he will be
declared to be the Son of God with power, as by their rejećting of him,
notwithſtanding, they will be declared to be the enemies of God.
CHAP. XII.
In this chapter, we have, I. The parable of the vineyard let out to unthank-
Jul huſbandmen, ºrepreſenting the ſin and ruin of the Jewish church,
v. 1...12. II. Chriſt’s ſilencing of thoſe who thought to inſhare him with
a qugſ?ion about paying tribute to Caeſar, v. 13.17. III. His ſilencing
of the Sadducees, who attempted to perplew the doctrine of the reſurrec.
tion, v. 18.27. IV. His conference with a Scribe about the first and
great command of the late, v. 28.84. V. His puzzling of the Scribes
with a question about Christ’s being the Son of David, v. 35.37. VI.
The caution he gave the people, to take heed of the Scribes, v. 38.40.
P. II. His commendation of the poor widow that cast her two miles into
the treaſury, v. 41.44.
1. A” he began to ſpeak unto them by parables. A
4 A, certain man planted a vineyard, and ſet a hedge
about it, and digged a place for the wine-fat, and built a
tower, and let it out to huſbandmen, and went into a far
country. 2. And at the ſeaſon he ſent to the huſbandmen
a ſervant, that he might receive from the huſbandmen of
the fruit of the vineyard. 3. And they caught him, and
beat him, and ſent him away empty. 4. And again he
ſent unto them another ſervant; and at him they caſt
ftones, and wounded him in the head, and ſent him away
ſhamefully handled. 5. And again he ſent another; and
him they killed: and many others, beating ſome, and
killing ſome. 6. Having yet therefore one ſon, his well-
beloved, he ſent him alſo laſt unto them, ſaying, They will
reverence my ſon, 7. But thoſe huſbandmen ſaid amongſt
themſelves, This is the heir ; come, let us kill him, and
the inheritance ſhall be ours. 8. And they took him,
and killed him, and caſt him out of the vineyard. 9. What
ſhall therefere the Lord of the vineyard do? He will come
and deſtroy the huſbandmen, and will give the vineyard
unto others. , 10. And have ye not read this ſcripture ?
The ſtone which the builders rejećted is become the head
of the corner. 11. This was the Lord's doing, and it is
marvellous in our eyes. 12. And they ſought to lay hold
on him, but feared the people; for they knew that he
had ſpoken the parable againſt them : and they left him,
and went their way. ".
Chriſt had formerly in parables ſhewed how he defigned to ſet up the
goſpel-church ; now he begins in parables to ſhew how he would lay
afide the Jewiſh church, which it might have been grafted into the ſtock
96, but was built upon the ruins of . This parable we had juſt as we have
it here, Matth. 21. 33. We may obſerve here,
I. They that enjoy the privileges of the viſible church, have a vine.
ST, MARK, XII.
| away;
| himſelf.
yard let out to them, which is capable of great improvement, and from
The Vineyard and Huſbandmen.
the occupiers of which rent is juſtly expečted. When God shewed hā,
word unto Jacob, his ſtatutes and judgments unto Iſrael, (Pſ. 147. 19.)
when he ſet up his temple among them, his prieſthood, and his other or-
dinances, then he let out to them the vineyard he had planted; which he
hedged, and in which he built a tower, v. 1. Members of the church are
God’s tenants, and they have both a good Landlord and a good bargain,
and may live well upon it, if it be not their own fault. -
II. Thoſe whom God lets out his vineyard to, he ſends his ſervants
to, to put them in mind of his juſt expe&tations from them, v. 2. He
was not hasty in his demands, nor high, for he did not ſend for the rent
till they could make it, at the ſeaſon ; nor did he put them to the trou-
ble of making money of it, but was willing to take it in ſpecie.
III. It is ſad to think what baſe uſage God’s faithful miniſters have
met with, in all ages, from thoſe that have enjoyed the privileges of the
church, and have not brought forth fruit anſwerable. The Old Teſta.
ment prophets were perſecuted even by thoſe that went under the name
of the Old Teſtament church. They beat them, and ſent them empty
} 3.) that was bad : they wounded them, and ſent them away
shamefully entreated ; (v. 4.) that was worſe : nay, at length, they came
to ſuch a pitch of wickedneſs, that they killed them, v. 5. -
IV. It was no wonder if thoſe who abuſed the prophets, abuſed Chriſt
God did at length ſend them his Son, his well-beloved; it was
therefore ſo much the greater kindneſs in him to ſend him ; as in Jacob
to ſend Joſeph to viſit his brethren, Gen. 37. 14. And it might be ex-
pećted that he whom their Maſter loved, they alſo ſhould reſpect and
love; (v. 6.) “They will reverence my ſºn, and, in reverence to him,
will pay their rent.” But, inſtead of reverencing him becauſe he was
the ſon and heir, they therefore hated him, v. 7. Becauſe Chriſt, in
calling to repentance and reformation, made his demands with more au-
thority than the prophets had done, they were the more enraged againſt
him, and determined to put him to death, that they might engroſs all
| church-power to themſelves, and that all the reſpect and obedience of
the people might be paid to them only ; “The inheritance shall be our’s,
we will be lords paramount, and bear all the ſwav.” There is an in-
heritance, which, if they had duly reverenced the Son, might have been
their’s, a heavenly inheritance; but they flighted that, and would have
their inheritance in the wealth, and pomp, and powers, of this world.
So they took him, and killed him; they had not done it yet, but they
| would do it in a little time; and they cast him out of the vineyard, they
refuſed to admit his goſpel when he was gone ; it would by no means
agree with their ſcheme, and ſo they threw it out with diſdain and de-
teſtation. -
V. For ſuch finful ſhameful doings nothing can be expected but a
fearful doom ; (v. 9.) What shall therefore the Lord of the vineyard do 2
It is eaſy to ſay what, for nothing could be done more provoking.
1. He will come, and destroy the huſbandmen, whom he would have
ſaved. When they only denied the fruit, he did not distrain upon them
for the rent, nor diffèize them and diſpoſſeſs them for non-payment ; but
when they killed his ſervants, and his Son, he determined to destroy
them ; and this was fulfilled when Jeruſalem was laid waſte, and the
Jewiſh nation extirpated and made a deſolation.
2. He will give the vineyard to others. If he have not the rent from
them, he will have it from another people, for God will be no Loſer by
any. This was fulfilled in the taking in of the Gentiles, and the abun-
dance of fruit which the goſpel brought forth in all the world, Col. 1. 6.
Note, If ſome from whom we expected well, prove bad, it doth not fol-
low but that others will be better. Chriſt encouraged himſelf with this
in his undertaking ; Though Iſrael be not gathered, not gathered to him,
but gathered againſt him, yet shall I be glorious, (Iſa. 49.5, 6.) as a
Light to lighten the Gentiles.
3. Their oppoſition to Chriſt’s exaltation ſhall be no obſtruction to it;
(v. 10, 11.) The stone which the builders rejected, notwithſtanding that,
is become the Head of the corner, is highly advanced as the Head-stone,
and of neceſſary uſe and influence as the Corner-stone. God will ſet
Chriſt as his King upon his holy hill of Zion, in ſpite of their projećt,
who would break his bands aſūnder. And all the world ſhall ſee and own
this to be the Lord’s doing, in juſtice to the Jews, and in compaſſion to
the Gentiles. The exaltation of Chriſt was the Lord’s doing, and it is
his doing to exalt him in our hearts, and to ſet up his throne there; and
if it be done, it cannot but be marvellous in our eyes.
Now what effect had this parable upon the chief prieſts and Scribes,
whoſe convićtion was defigned by it They knew he ſpake this parable .
against them, v. 12. They could not but ſee their own faces in the glaſs
of it 3 and one would think it ſhewed them their fin ſo very heinous,
ST MARK, XII.
The Queſtion reſpeding Tribute.
and their ruin ſo certain and great, that it ſhould have frightened them
into a compliance with Chriſt and his goſpel, ſhould have prevailed to
bring them to repentance, at leaſt to make them defift from their malici-
ous purpoſe againſt him ; but, inſtead of that, (I.) They ſought to lay
hold on him, and make him their priſoner immediately, and ſo to fulfil
what he had juſt now ſaid they would do to him, v. 8... (2.) Nothing
reſtrained them from it but the awe they ſtood in of the people; they -
did not reverence Chriſt, nor had any fear of God before their eyes, but
were afraid, if they ſhould publicly lay hold on Chriſt, the mob would
(3.) They left him, and |
riſe, and lay hold on them, and reſcue him.
went their way; if they could not do hurt to him, they reſolved he
ſhould not do good to them, and therefore they got out of the hearing
of his powerful preaching, lest they should be converted and healed.
Note, If men’s prejudices be not conquered by the evidence of truth,
they are but confirmed; and if the corruptions of the heart be not ſub-
dued by faithful reproofs, they are but enraged and, exaſperated. If
the goſpel be not a favour of life unto life, it will be ä ſavour of death
wnto death. -
18. And they ſend unto him certain of the Phariſees,
and of the Herodians, to catch him in his words. 14.
And when they were come, they ſay unto him, Maſter,
we know that thou art true, and careft for no man : for
thou regardeſt not the perſon of men, but teacheſt the way
of God in truth : Is it lawful to give tribute to Caeſar, or
not 15. Shall we give, or ſhall we not give But he,
knowing their hypocriſy, ſaid unto then, Why tempt ye
me? Bring me a penny, that I may ſee it. 16. And they
brought it and he faith unto them, Whoſe is this image
and ſuperſcription ? And they ſaid unto him, Caeſar’s. 17.
And Jeſus anſwering, ſaid unto them, Render to Caeſar the
things that are Caeſar’s, and to God the things that are
God’s. And they marvelled at him.
When the enemies of Chriſt, who thirſted for his blood, could not
find occaſion againſt him from what he ſaid againſt them, they tried to
inſnare him by putting queſtions to him. Here we have him tempted,
or attempted rather, with a queſtion about the lawfulneſs of paying tri-
bute to Caeſar. We had this narrative, Matth. 22. 15.
I. The perſons they employed, were, the Phariſees and the Hero-
dians, men that in this matter were contrary to one another, and yet con-
curred againſt Chriſt, v. 13. The Phariſees were great ſticklers for the
liberty of the Jews, and, if he ſhould ſay, It is lawful to give tribute to
Caeſar, they would incenſe the common people againſt him, and the He-
rodians would, underhand, aſſiſt them in it. The Herodians were great
ſticklers for the Roman power, and, if he ſhould diſcountenance the pay-
ing of tribute to Caeſar, they would incenſe the governor againſt him,
yea, and the Phariſees, againſt their own principles, would join with |
them in it. It is no new thing for thoſe that are at variance in other
things, to join in a confederacy againſt Chriſt.
II. The pretence they made, was, that they defired him to reſolve
them a caſe of conſcience, which was of great importance in the preſent
junéture; and they take on them to have a high opinion of his ability
to reſolve it, v. 14. They complimented him at a high rate, called him.
Maffer, owned him for a Teacher of the way of God, a Teacher of it in
truth, one who taught what was good, and upon principles of truth, who
would not be brought by ſmiles or frowns to depart a ſtep from the rules
of equity and goodneſs; “Thou careſt for no man, nor regardest the per-
Jon of men, thou art not afraid of offending either the jealous prince on
one hand, or the jealous people on the other; thou art right, and always
in the right, and doſt in a right manner declare good and evil, truth and
falſehood.” If they ſpake as they thought concerning Chriſt, when
they ſaid, We know that thou art right, their perſecuting of him, and
putting of him to death, as a Deceiver, was a fin againſt knowledge ;
they knew him, and yet crucified him. However, a man’s teſtimony
ſhall be taken moſt ſtrongly againſt himſelf, and out of their own mouths
are they judged; they knew that he taught the way of God in truth, and
yet rejećted the counſel of God againſt themſelves. The profeſſions and
pretences of hypocrites will be produced in evidence againſt them, and
they will be ſelf-condemned. But if they did not know or believe it,
Vol. IV, No. 80,. -
they “lied unto God with their mouth, and flattered him with their
tongue.” - - - t -
III. The queſtion they put, was, Is it lawful to give tribute to Caeſar,
or not *. They would be thought defirous to know their duty. “As a
nation that did righteouſneſs, they aſk of God the ordinances of juſtice,”
when really they deſired nothing but to know what he would ſay, in
hopes that, which fide ſoever he took of the queſtion, they might take
occaſion from it to accuſe him. Nothing is more likely to inſnare miniſ.
ters, than bringing them to meddle with controverfies about civil rights,
and to ſettle land-marks between the prince and the ſubjećt, which is fit
ſhould be done, while it is not at all fit that they ſhould have the doing
of it. They ſeemed to refer the determining of this matter to Chriſt;
and he indeed was fit to determine it, for by him kings reign, and princes
decree juſtice ; they put the queſtion fairly, Shall we give, or shall we not
give * They ſeemed reſolved to ſtand to his award; “If thou ſayeſt that
we muſt pay tribute, we will do it, though we be made beggars by it.
If thou ſayeſt that we muſt not, we will not, though we be made traitors
for it.” Many ſeem deſirous to know their duty, who are no ways diſ-
poſed to do it; as thoſe proud men, Jer. 42. 20.
IV. Chriſt determined the queſtion, and evaded the ſnare, by re-
ferring them to their national conceſſions already made, by which they
were precluded from diſputing this matter, v. 15.17. He knew their
hypocriſy, the malice that was in their hearts againſt him; while with
their mouth they shewed all this love. Hypocriſy, though ever ſo artfully
managed, cannot be concealed from the Lord Jeſus. He ſees the pot-
sherd that is covered with the ſilver droſs. He knew they intended to
inſnare him, and therefore contrived the matter ſo as to it,ſhare them,
and to oblige them by their own words to do what they were unwilling
to do, which was, to pay their taxes honeſtly and qāictly, and yet at the
| ſame time to ſcreen himſelf againſt their exceptions. He made them
acknowledge that the current money of their nation was Roman money,
had the emperor’s image on one ſide, and his ſiperſtription on the re-
verſe ; and if ſo, 1. Caeſar might command their money for the public
benefit, becauſe he has the cuſtody and condu&t of the ſtate, wherein he
ought to have his charges borne; Render to Caeſar the things that are
Caſar’s. The circulation of the money is from him as the fountain, and
therefore it muſt return to him. As far as it is his, ſo far it muſt be
rendered to him ; and how far it is his, and may be commanded by him,
is to be judged by the conſtitution of the government, according as it is,
and hath ſettled the prerogative of the prince and the property of the
ſubjećt. 2. Caeſar might not command their conſciences, nor did he
pretend to it; he offered not to make any alteration in their religion.
“Pay your tribute, therefore, without murmuring or diſputing, but be
ſure to render to God the things that are God’s.” Perhaps he referred
to the parable he had juſt now put forth, in which he had condemned
them for not rendering the fruits to the Lord of the vineyard, v. 2.
Many that ſeem careful to give to men their due, are in no care to give
to God the glory due to his name ; whereas our hearts and beſt affections
are as much due to him as ever rent was to a landlord, or tribute to a
prince. All that heard Chriſt, marvelled at the diſcretion of his anſwer,
and how ingeniouſly he avoided the ſnare ; but I doubt none were
brought by it, as they ought to be, to render to God themſelves and
their devotions. Many will commend the wit of a ſermon, that will not
be commanded by the divine laws of a ſermon. -
18. Then come unto him the Sadducees, which ſay,
There is no reſurreótion; and they aſked him, ſaying, 19.
Maſter, Moſes wrote unto us, If a man’s brother die, and
leave his wife behind him, and leave no children, that his
brother ſhould take his wife, and raiſe up feed unto his
brother. 20. Now there were ſeven brethren : and the
firſt took a wife, and dying left no ſeed. 21. And the
ſecond took her, and died, neither left he any feed : and
the third likewiſe. 22. And the ſeven had her, and left
no feed: laſt of all the woman died alſo. 23. In the re-
| ſurreótion therefore, when they ſhall riſe, whoſe wife
ſhall ſhe be of them 2 For the ſeven had her to wife. 24.
And Jeſus, anſwering, ſaid unto them, Do ye not there-
fore err, becauſe ye know not the ſcriptures, neither the
power of God? 25. For when they ſhall riſe from the
dead, they neither marry, nor are given in marriage : but
4 L
*
are as the angels which are in heaven. 26. And as touch.
ing the dead, that they riſe: have ye not read 1n the book | God, ſeen in the return of the ſpring, (Pſ. 104. 30.) in the reviving of
the corn, (John 12. 24.) in the reſtoring of an abječt people to their
proſperity, (Ezek, 37. 12... 14.) in the raiſing of ſo many to life, mira-
culouſly, both in the Old Teſtament and in the New, and eſpecially in
of Moſes, how in the buſh God ſpake unto him, ſaying,
I am the God of Abraham, and the God of Iſaac, and the
God of Jacob 27. He is not the God of the dead, but
the God of the living: ye therefore do greatly err.
The Sadducees, who were the deiſts of that age, here attack our Lord
Jeſus, it ſhould ſeem, not as the Scribes, and Phariſees, and chief prieſts,
with any malicious defign upon his perſon ; they were not bigots and
perſecutors, but ſceptics and infidels, and their deſign was upon his doc- |
trine, to hinder the ſpreading of that : they denied that there was any
reſurre&tion, any world of ſpirits, any ſtate of rewards and puniſhments
on the other fide death : now thoſe great and fundamental truths which
they denied, Chriſt had made it his bufineſs to eſtabliſh and prove, and
had carried the notion of them much further than ever it was before car-
ried ; and therefore they ſet themſelves to perplex his doćtrine.
profaneneſs, intended hereby to ridicule that law, and ſo to bring the
whole frame of the Moſaic inſtitution into contempt, as abſurd and in-
convenient in the praćtice of it. Thoſe who deny divine truths, com-
monly ſet themſelves to diſparage divine laws and ordinances. But this
was only by the by ; their deſign was to expoſe the doćtrine of the re-
furre&tion ; for they ſuppoſe that if there be a future ſtate, it muſt be
fuch a one as this, and then the doćtrine, they think, is clogged either |
with this invincible abſurdity, that a woman in that ſtate muſt have ſeven
See with what ſubtlety theſe heretics undermine the truth ; they do not
deny it, nor ſay, There can be no reſurre&tion; nay, they do not ſeem
to doubt of it, nor ſay, If there be a reſurrection, whoſe wife ſhall ſhe be
be 2 (as the Devil to Chriſt, If thou be the Son of God;) But, as though
theſe beaſts of the field were more ſubtle than the ſerpent itſelf, they
pretend to own the truth, as if they were not Sadducees, no not they ;
who ſaid that they denied the reſurrečtion They take it for granted
that there is a reſurreótion, and would be thought to defire inſtrućtion
concerning it, when really they are deſigning to give it a fatal ſtab, and
think that they ſhall do it. Note, It is the common artifice of heretics
and Sadducees to perplex and entangle the truth, which they have not
the impudence to deny. - -
II. See here the method Chriſt takes to clear and eſtabliſh this truth,
which they attempted to darken, and give a ſhock to. This was a mat-
ter of moment, and therefore Chriſt does not paſs it over lightly, but en-
larges upon it, that, if they ſhould not be reclaimed, yet others might
be confirmed. - ".
1. He charges the Sadducees with error, and charges that upon their
ignorance. They who banter the doćtrine of the reſurreótion, as ſome
do in our age, would be thought the only knowing men, becauſe the only
free thinkers, when really they are the fools in Iſrael, and the moſt en- |
“Do ye not therefore err 2
Ye cannot but be ſenſible of it yourſelves, and that the cauſe of your ||
error is,” (1.) Becauſe ye do not know the ſcriptures. Not but that the namely this, Thou ſhalt love thy neighbour as thyſelf:
Jlaved and prejudiced thinkers in the world.
Sadducees had read the ſcriptures, and perhaps were ready in them ; yet
they might be truly ſaid not to know the ſcriptures, becauſe they did not
know the ſenſe and meaning of them, but put falſe conſtrućtions upon
them ; or they did not receive the ſcriptures as the word of God, but
fet up their own corrupt reaſonings in oppoſition to the ſcripture, and
Note, A right know-
would believé nothing but what they could ſee.
ledge of the ſcripture, as the fountain whence all revealed religion now
flows, and the foundation on which it is built, is the beſt preſervative
againſt error.
thee. (2.) Becauſe ye know not the power of God. They could not
to this matter, but gave up the truth to the obječtions of the impoſſibility
of it, which would all have been anſwered, if they had but ſtuck to the
doćtrine of God’s omnipotence, to which nothing is impoſſible. This
therefore which God hath ſpoken once, we are concerned to hear twice,
to hear and believe, to hear and apply—that power belongs to God, Pſ.
62. 10. Rom. 4. 19.21. The ſame power that made ſoul and body,
and preſerved them while they were together, can preſerve the body
*
Keep the truth, the ſcripture-truth, and it ſhall keep |
ST. MARK, XII,
{
}
| none other but he,
- - & | ſacrifices.
but know that God is almighty, but they would not apply that doćtrine |
The Queſtion reſpeãing Marriage.
ſafe; and the foul ačtive; when they are parted, and can unite them to.
gether again ; for behold the Lord’s arm is not shortened. The power of
the reſurre&tion of Chriſt, (Eph. 1, 19, 20.) are all earneſts of our re-
ſurre&tion by the ſame power, (Phil. 3. 21.) “according to the mighty
working whereby he is able to ſubdue all things to himſelf.” -
2. He ſets aſide all the force of their obječtion, by ſetting the doćtrine
of the future ſtate in a true light; (v. 25.) “When they ſhall riſe from
the dead, they neither marry, nor are given in marriage.” It is a folly
to aſk, Whoſe wife shall she be of the ſeven P For, the relation between
huſband and wife, though inſtituted in the earthly paradiſe, will not be
known in the heavenly one. Turks and infidels expe&t ſenſual pleaſures
in their fools’ paradiſes, but chriſtians know better things—that flesh and
blood shall not inherit the kingdom of God; (1 Cor. 15.50,) and expect
| better things—even a full ſatisfaction in God’s leve and likeneſs; (Pſ.
I. See'here the method they take to entangle it ; they quote the an- |
cient law, by which, if a man died without iſſue, his brother was obliged
to marry his widow, v. 19. They ſuppoſe a caſe to happen, that, accord- |
ing to that law, ſeven brothers were, ſucceſſively, the huſbands of one |
woman, v. 20. Probably, theſe Sadducees, according to their wonted |
17. 14, 15.) they are as the angels of God in heaven, and we know that
they have neither wives nor children. It is no wonder if we confound
ourſelves with endleſs abſurdities, when we meaſure our ideas of the
world of ſpirits by the affairs of this world of ſenſe. - * -
III. He builds the doćtrine of the future ſtate, and of the bleſſedneſs
of the righteous in that ſtate, upon the covenant of God with Abraham,
which God was pleaſed to own, being after Abraham’s death, v. 26, 27.
He appeals to the ſcriptures; Have ye not read in the book of Moſes 2
We have ſome advantage in dealing with thoſe that have read the ſcrip-
tures, though many that have read them, wrest them, as theſe Sadducees
did, to their own destruction. Now that which he refers them to, is,
what God ſaid to Moſes at the buſh, I am the God of Abraham ; not
| only I was ſo, but, I am ſo ; I am the Portion and Happineſs of Abra-
huſbands, or elſe with this inſolvable difficulty, whoſe wife ſhe muſt be.
ham, a God all-ſufficient to him. Note, It is abſurd to think that God’s
relation to Abraham ſhould be continued, and thus ſolemnly recogniſed,
if Abraham was annihilated, or that the living God ſhould be the Por-
tion and Happineſs of a man that is dead, and muſt be for ever ſo ; and
therefore you muſt conclude, 1. That Abraham’s ſoul exiſts and acts in
a ſtate of ſeparation from the body. 2. That therefore, ſome time or
other, the body muſt riſe again ; for there is ſuch an inmate inclination
in a human ſoul towards its body, as would make a total and everlaſting
ſeparation inconſiſtent with the eaſe and repoſe, much more with the
bliſs and joy of thoſe ſouls that have the Lord for their God. Upon
the whole matter, he concludes, 2^e therefore do greatly err. Thoſe that
deny the reſurre&tion, greatly err, and ought to be told ſo.
28. And one of the Scribes came, and having heard
them reaſoning together, and perceiving that he had an-
| ſwered them well, aſked him, Which is the firſt com-
mandment of all 29. And Jeſus anſwered him, The
firſt of all the commandments is, Hear, O Iſrael, The
Lord our God is one Lord : 30. And thou ſhalt love the
Lord thy God with all thy heart, and with all thy ſoul,
and with all thy mind, and with all thy ſtrength : this
is the firſt commandment. 31. And the ſecond is like,
there is none other commandment greater than theſe.
32. And the Scribe ſaid unto him, Well, Maſter, thou
haſt ſaid the truth: for there is one God, and there is
33. And to love him with all the
heart, and with all the underſtanding, and with all the
ſoul, and with all the ſtrength, and to love his neighbour
as himſelf, is more than all whole-burnt-offerings and
34. And when Jeſus ſaw that he anſwered diſ.
creetly, he ſaid unto him, Thou art not far from the king-
dom of God. And no man after that durſt aſk him any
queſtion.
The Scribes and Phariſees were (however bad otherwiſe) enemies to
the Sadducees ; now one would have expected that, when they heard
Chriſt argue ſo well againſt the Sadducees, they ſhould have countenanced
• *
The hopeful Scribe.
ST, MARK, XII,
him, as they did Paul when he appeared againſt the Sadducees; (A&ts
23, 9.) but it had not that effect: becauſe he did not fall in with them
in the ceremonials of religion, his agreeing with them in the eſſentials,
gained him no manner of reſpect with them. Only we have here an ag- |
count of one of them, a Scribe, who had ſo much civility in him as to
take 'notice of Chriſt’s anſwer to the Sadducees, and to own that he had
anſwered well, and much to the purpoſe ; (v. 28.) and we have reaſon to |
|
hope that he did not join with the other Scribes, in perſecuting Chriſt;
for here we have his application to Chriſt for inſtrućtion, and it was ſuch
as became him; not tempting Chriſt, but deſiring to improve his ag-
quaintance with him. - -
I. He inquired, Which is the firſt oommandment of all P (v. 28.) He
doth not mean the firſt in order, but the firſt in weight and dignity;
“Which is that command which we ought to have in a ſpecial manner
an eye to, and our obedience to which will lay a foundation for our obe-
dience to all the reſt * Not that any commandment of God is little,
(they are all the commands of a great God,) but ſome are greater than
others, moral precepts than rituals, and of ſome we may ſay, They are
the greateſt of all. . * * -
II. Chriſt gave him a dire&t anſwer to this inquiry, v. 29.31. Thoſe |
that fincerely deſire to be inſtrućted concerning their duty, Chriſt will
guide in judgment, and teach his way. He tells him,
1. That the great commandment of all, which is indeed incluſive of
all, is, that of loving God with all our hearts ; (1.) Where this is the
commanding principle in the ſoul, there is a diſpoſition to every other
duty. Love is the leading affection of the ſoul; the love of God is the |
leading grace in the renewed ſoul. (2.) Where this is not, nothing elſe
that is good, is done, or done aright, or accepted, or done long. Loving
God with all our heart, will effectually take us off from, and arm us
againſt, all thoſe things that are rivals with him for the throne in our
ſouls, and will engage us to every thing by which he may be honoured,
and with which he will be pleaſed : and no commandment will be grie-
vous where this principle commands, and has the aſcendant. Now here
in Mark, our Saviour prefixes to this command the great doćtrinal truth
upon which it is built; (v. 29.) Hear, O Iſrael, The Lord our God is
one Lord ; if we firmly believe this, it will follow, that we ſhall love him
with all our heart. He is Jehovah, who has all amiable perfections in
himſelf; he is our God, to whom we ſtand related and obliged ; and
therefore we ought to love him, to ſet our affections on him, let out our
deſire toward him, and take a delight in him ; and he is one Lord, there-
fore he muſt be loved with our whole heart ; he has the ſole right to us,
and therefore ought to have the ſole poſſeſſion of us. If he be one, our
hearts muſt be one with him, and fince there is no God beſides, no rival
muſt be admitted with him upon the throne.
2. That the ſecond great commandment, is, to love our neighbour as
ourſelves, (v. 31.) as truly and fincerely as we love ourſelves, and in the
fame inſtances, and we muſt ſhew it by doing as we would be done by.
As we muſt therefore love God better than ourſelves, becauſe he is Je-
hovah, a Being infinitely better than we are, and muſt love him with all
our heart, becauſe he is one Lord, and there is no other like him ; ſo we
muſt love our neighbour as ourſelves, becauſe he is of the ſame nature
with ourſelves ; our hearts are faſhioned alike, and my neighbour and
myſelf are of one body, of one ſociety, that of the world of mankind;
and if a fellow-chriſtian, and of the ſame ſacred ſociety, the obligation is
the ſtronger. Has not one God created us * Mal. 2. 10. Has not one
Chriſt redeemed us 2 Well might Chriſt ſay, There is no other command-
ment greater than theſe ; for in theſe all the law is fulfilled, and if we
make conſcience of obedience to theſe, all other inſtances of obedience
will follow of courſe. \ -
III. The Scribe conſented to what Chriſt ſaid, and deſcanted upon
it, v. 32, 33. 1. He commends Chriſt’s deciſion of this queſtion ;
Well, Maſter, thou haſ ſaid the truth. Chriſt’s aſſertions needed not the
Scribe’s atteſtations; but this Scribe, being a man in authority, thought
it would put ſome reputation upon what Chriſt ſaid, to have it com-
mended by him; and it ſhall be brought in evidence againſt thoſe who
perſecuted Chriſt, as a Deceiver, that one of themſelves, even a Scribe
of their own, confeſſed that he ſaid the truth, and ſaid it well. And thus
muſt we ſubſcribe to Chriſt's ſayings, muſt ſet to our ſeal that they are
true. 2. He comments upon it. Chriſt had quoted that great doctrine,
That the Lord our God is one Lord ; and this he not only aſſented to,
|
|tations in the market-places,
but added, “ There is mone other but he , and therefore we muſt have no
other God beſides.” This excludes all rivals with him, and ſecures the
throne in the heart entire for him. Chriſt had laid down that great law,
of loving God with all our heart ; and this alſo he explains—that it is
|
| loving him with the underſtanding, as thoſe that know what abundant
reaſon we have to love him. Our love to God, as it muſt be an entire;
ſo it muſt be an intelligent, love; we muſt love him with all the under-
ſtanding, # 3xns rās avyčasas—out of the whole underſtanding ; out
rational powers and faculties muſt all be ſet on work to lead out the af,
fečtions of our ſouls toward God, Chriſt had ſaid, “To levé God and
our neighbour is the greateſt commandment of all 3’ “Yea,” ſaith the
Scribe, “it is better, it is more than all whole-burnt-ºfferings and Jä-
crifices, more acceptable to God, and will turn to a better account to
ourſelves.” There were thoſe who held, that the law of ſacrifices
was the greateſt commandment of all ; but this Scribe readily agreed with
our Saviour in this—-that the law of love to God and our neighbour is
greater than that of ſacrifice, even than that of whole-burnt-offerings,
which were intended purely for the hônour of God. - . . *
IV. Chriſt approved of what he ſaid, and encouraged him to proceed
in his inquiries of him, v. 34. 1. He owned that he underſtood well,
as far as he went ; ſo far, ſo good. Jeſus ſaw that he anſwered diſèreetly,
and was the more pleaſed with it, becauſe he had of late met with fa
many even of the Scribes, men of letters, that anſwered indiſcreetly, as
thoſe that had no understanding, nor defired to have any. He ańſwered
veys;6&s—as one that had a mind; as a rational intelligent man, as one
that had his wits about him ; as one whoſe reaſon was not blinded, whoſe
judgment was not biaſſed, and whoſe forethought was not fettered, by
the prejudices which other Scribes were ſo much under the power of:
He anſwered as one that allowed himſelf liberty and leiſure to conſider,
and as one that had confidered. 2. He owned that he ſtood fair for a
further advance; “Thou art not far from the kingdom of God, the king,
dom of grace and glory; thou art in a likely way to be a chriſtian, a diſs
ciple of Chriſt. For the doćtrine of Chriſt infiſts moſt upon theſe things,
and is deſigned, and has a tendency direct to bring thee to this.” Note,
There is hope of thoſe who make a good uſe of the light they have, and
go as far as that will carry them, that by the grace of God they will be
led further, by the clearer diſcoveries God has to make to them. What
became of this Scribe we are not told, but would willingly hope that he
took the hint Chriſt hereby gave him, and that, having been told by him,
ſo much to his ſatisfaction, what was the great commandment of the law,
he proceeded to inquire pſ hi'a, or his apoſtles, what was the great com-
mandment of the goſpel too. Yet, if he did not, but took up here, and
went no further, we are not to think it ſtrange ; for there are many who
are not far from the kingdom of God, and yet never come thither. Now,
one would think, this ſhould have invited many to conſult him ; but it
had a contrary effect; No man, after that, durst ask him any question ;
every thing he ſaid, was ſpoken with ſuch authority and majetty, that
every one ſtood in awe of him ; thoſe that deſired to learn, were ashanied
to aſk, and thoſe that deſigned to cavil, were afraid to aſk. \' '
35. And Jeſus anſwered and ſaid, while he taught in
the temple, How ſay the Scribes that Chriſt is the ſon of
David 36. For David himſelf ſaid by the Holy Ghoſt,
The LoRD ſaid unto my Lord, Sit thou on my right
hand, till I make thine enemies thy foot-ſtool. , 37. David
therefore himſelf calleth him Lord; and whence is he
then his Son 2 And the common people heard him gladly.
38. And he ſaid unto them in his doćtrine, Beware of the
Scribes, which love to go in long clothing, and love ſalu-
39. And the chief ſeats in
the ſynagogues, and the uppermoſt rooms at feafts ; 40.
Which devour widows’ houſes, and for a pretence make
long prayers; theſe ſhall receive greater damnation.
f
Here,
I. Chriſt ſhews the people how weak and defective the Scribes wer
in their preaching, and how unable to ſolve the difficulties that occurred
in the ſcriptures of the Old Teſtament, which they undertook to expound.
Of this he gives an inſtance, which is not ſo fully related here as it was
in Matthew. Chriſt was teaching in the temple; many things he ſaid,
which were not written ; but notice is taken of this, becauſe it will ſtir
us up to inquire concerning Christ, and to inquire of him ; for none can
have the right knowledge of him but from himſelf; it is not to be had
from the Scribes, for they will ſoon be run aground. - - -
1. They told the people that the Meſfiah was to be the Son of David,
sº.
(v. 85.) and they were in the right; he was not only to deſcend from
his loins, but to fill his throne ; (Luke 1. 32.), “ The Lord God ſhall
give him the throne of his father David.” The ſcripture ſaid it often,
but the people took it as what the Scribes ſaid ; whereas, the truths of
God ſhould rather be quoted from our Bibles than from our miniſters,
for there is the eriginal of them. “Dulcius ex ipſo fonte bibuntur aquae
—The waters are ſweeteſt, when drawn immediately from their ſource.”
2. Yet they could not tell them how, notwithſtanding that it was
very proper for David, in ſpirit, the Spirit of prophecy, to call him his
Lord, as he doth, Pſ. 110. 1. They had taught the people that con-
cerning the Meſfiah, which would be for the honour of their nation—
that he ſhould be a Branch of their royal family; but they had not taken
care to teach them that which was for the honour of the Meſfiah himſelf—
vid’s Lord. Thus they held the truth in unrighteouſneſs, and were
partial in the goſpel, as well as in the law, of the Old Teſtament.
They were able to ſay it, and prove it—that Chriſt was to be David's
Son; but if any ſhould objećt, How then doth David himſelf call him
Lord P they would not know how to avoid the force of the obječtion. |
Note, Thoſe are unworthy to fit in Moſes’ ſeat, who, though they are
able to preach the truth, are not in ſome meaſure able to defend it when
they have preached it, and to convince gainſayers. .
Now this galled the Scribes, to have their ignorance thus expoſed,
and, no doubt, incenſed them more againſt Chriſt; but the common
people heard him gladly, v. 37. What he preached, was ſurpriſing and
affecting; and though it reflečted upon the Scribes, it was inſtrućtive to
them, and they had never heard ſuch preaching. Probably there was
formething more than ordinarily commanding and charming in his voice
common people ; for we do not find that any were wrought upon to be-
lieve in him, and to follow him, but he was to them as a lovely ſong of one
that could play well on an instrument ; as Ezekiel was to his hearers,
Ezek. 33.32. And perhaps ſome of theſe cried, Crucify him, as Herod
- heard John Baptiſt gladly, and yet cut off his head.
II. He cautions the people to take heed of ſuffering themſelves to be
impoſed upon by the Scribes, and of being infected with their pride and
hypocriſy; He ſaid unto them in his doctºe, “Beware of the Scribes ;
(v. 38.), ſtand upon your guard, that you neither imbibe their peculiar
opinions, nor the opinions of the people concerning them.” The charge
is long, as drawn up againſt them in the parallel place; (Matth. 23.) it
is here contračted. - - -
1. They affect to appear very great ; for they go in long clothing, with
veſtures down to their feet, and in thoſe they walk about the streets, as,
princes, or judges, or gentlemen of the long robe. Their going in ſuch
clothing was not finful, but their loving to go in it, priding themſelves in
it, valuing themſelves on it, commanding reſpect by it, ſaying to their
long clothes, as Saul to Samuel, Honour me now before this people, this
was a produćt of pride. Chriſt would have his diſciples go with their
, loins girt. -
ST MARK, XII.
| shall receive greater damnation; greater than thoſe that live without
and way of delivery, which recommended him to the affections of the
2. They affect to appear very good; for they pray, they make long
prayers, as if they were very intimate with heaven, and had a deal of bu-
fineſs there. . They took care it ſhould be known that they prayed, that
they prayed long, which, ſome think, intimates that they prayed not for
themſelves only, but for others, and therein were very particular and
... wery large ; this they did for a pretence, that they might ſeem to love
prayer, not only for God’s ſake, whom hereby they pretended to glorify,
but for their neighbour's ſake, whom hereby they pretended to be ſer-
viceable to. - , .
3. They herein aimed to advance themſelves : they coveted applauſe,
and were fond of it; they loved ſalutations in the market-places, and the
chief ſeats in the ſynagogues, and the uppermost rooms at feasts ; theſe
pleaſed a vain fancy; to have theſe given them, they thought, expreſſed
the value they had for them, who did know them, and gained them re-
ſpect from thoſe who did not. * -
4. They herein aimed to enrich themſelves. They devoured widows’
houſes, made themſelves maſters of their eſtates by ſome trick or other;
it was to ſcreen themſelves from the ſuſpicion of diſhoneſty, that they
put on the maſk of piety; and that they might not be thought as bad
as the worſt, they were ſtudious to ſeem as good as the beſt. Let fraud |
and oppreſſion be thought the worſe of for their having profaned and
diſgraced long prayers; but let not prayers, no nor long prayers, be
thought the worſe of, if made in humility and fincerity, for their having
been by ſome thus abuſed. But as iniquity, thus diſguiſed with a ſhew
of piety, is double iniquity, ſo its doom will be doubly heavy; Theſe
thing ;
Chrift the Son and the Lord of David,
prayer, greater than they ſhould have received for the wrong done to
the poor widows, if it had not been thus diſguiſed. Note, The damna-
tion of hypocrites will be of all others, the greateſt damnation. -
41. And Jefus fat over againſt the treaſury, and beheld
how the people caſt money into the treaſury: and many
that were rich caſt in much. 42, And there came a cer-
tain poor widow, and ſhe threw in two mites, which make
a farthing. 43. And he called unto him his diſciples, and
| ſaith unto them, Verily I ſay unto you, that this poor
that he ſhould be the Son of God, and, as ſuch, and not otherwiſe, Da- || widow hath caſt more in, than all they which have caſt
into the treaſury. 44. For all they did caſt in of their
abundance : but ſhe of her want did caſt in all that ſhe
had, even all her living.
This paſſage of ſtory was not in Matthew, but is here and in Luke :
it is Chriſt’s commendation of the poor widow, that caſt two mites into
the treaſury, which our Saviour, buſy as he was in preaching, found
leiſure to take notice of. Obſerve, - . . .
I. There was a public fund for charity, into which contributions were
brought, and out of which diſtributions were made ; a poor’s box, and,
this in the temple ; for works of charity and works of piety very fitly go
together ; where God is honoured by our worſhip, it is proper he ſhould
be honoured by the relief of his poor; and we often find prayers and
alms in conjunction, as A&ts-20. 1, 2. It is good to erect public recep-
tacles of charity for the inviting and directing of private hands in giving
to the poor; may it is good for thoſe who are of ability to have funds of
their own, to lay by as God has proſpered them, (1 Cor. 16. 2.) that they
may have ſomethiag ready to give when an object of charity offers itſelf,
which is before dedicated to ſuch uſes. -
II. Jeſus Chriſt had an eye upon it; “He ſat over againſt the trea-
ſury, and beheld how the people caſt money into it ;” not grudging
either that he had none to caſt in, or had not the diſpoſal of that which
was caſt in, but obſerving what was caſt in. Note, Our Lord Jeſus
takes notice of what we contribute to pious and charitable uſes ;
whether we give liberally or ſparingly ; whether cheerfully or with
reluctance and ill-will : may, he looks at the heart; he obſerves what
principles we ačt upon, and what our views are, in giving alms, ; and
whether we do. it as unto, the Lord, or only to be ſeen of men. -
III. He ſaw many that were rich, cast in much ; and it was a good
fight to ſee rich people charitable, to ſee many rich people ſo, and to ſee
them not only caſt in, but caſt in much. Note, Thoſe that are rich,
ought to give richly ; if God give abundantly to us, he expects we ſhould
give abundantly to the poor ; and it is not enough for thoſe that are
rich, to ſay, that they give as much as others do, who perhaps have
much leſs of the world than they have, but they muſt give in proportion,
to their eſtates; and if objećts of charity do not preſent themſelves, that
require ſo much, they ought to inquire them out, and to deviſe liberal.
things. -
iv. There was a poor widow that cast in two mites, which make a far-
(v. 42.) and our Lord Jeſus highly commended her ; called his:
85
: diſciples to him, and bid them take notice of it; (v. 43.) told them that
ſhe could very ill ſpare that which ſhe gave, ſhe had ſearcely enough for
herſelf, it was all her living, all ſhe had to live upon for that day, and
perhaps a great part of what ſhe had earned by her labour the day be-
fore ; and that foraſmuch as he knew ſhe did it from a truly charitable
diſpoſition, he reckoned it more than all that put together, which the
rich people threw in ; for they did cast in of their abundance, but ſhe of
her want, v. 44. Now many would have been ready to cenſure this poor
widow, and to think ſhe did ill; why ſhould ſhe give to others, when ſhe
had little enough for herſelf: Charity begins at home ; or, if ſhe would
give it, why did ſhe not beſtow it upon ſome poor body that ſhe knew 2.
What occaſion was there for her bringing it to the treaſury to be diſ-
poſed of by the chief prieſts, who, we have reaſon to fear, were partial
in the diſpoſal of it 2. It is ſo rare a thing to find any that would not.
blame this widow, that we cannot expe&t to find any that will imitate
her; and yet our Saviour commends her, and therefore we are ſure that
ſhe did very well and wiſely. If Chriſt faith, Well-done, no matter who
faith otherwiſe ; and we muſt hence learn, 1. That giving alms, is an exe.
cellent good thing, and highly pleaſing to the Lord Jeſus; and if we be
humble and finccre in it, he will graciouſly accept of it; though in ſome:
st. MARK, XIII.
Great Afflićtions foretold. -
circumſtances there may not be all the diſcretion in the world. 2. Thoſe
that have but a little, ought to give alms out of their little. Thoſe
that live by their labour, from hand to mouth, muſt give to thoſe that
need, Eph. 4, 28. 3. It is very good for us to ſtraiten and deny our-
ſelves, that we may be able to give the more to the poor; to deny our-
feves not only ſuperfluities, but even conveniences, for the ſake of charity.
We ſhould in many caſes pinch ourſelves, that we may ſupply the neceſ.
fities of others ; this is loving our neighbours as ourſelves. 4. Public
charities ſhould be encouraged, for they bring upon a nation public bleſ.
fings; and though there may be ſome miſmanagement of them, yet that |
is not a good reaſon why we ſhould not bring in our quota to them. 5.
Though we can give but a little in charity, yet if it be according to our ||
ability, and be given with an upright heart, it ſhall be accepted of Chriſt,
who requires according to what a man has, and not according to what he
has not ; two mites ſhall be put upon the ſcore, and brought to account,
if given in a right manner, as if it had been two pounds. 6. It is much
to the praiſe of charity, when we give not only to our power, but beyond
our power, as the Macedonian churches, whoſe deep poverty abounded to
the riches of their liberality, 2 Cor. 8. 2, 3. When we can cheerfully
provide for others, out of our own neceſſary proviſion, as the widow of
Sarepta for Elijah, and Chriſt for his five thouſand gueſts, and truſt God
to provide for us ſome other way, this is thank-worthy.
We have here the ſitſance of that prophelicalſermon which our Lord Jeſus
preached, pointing at the destruction of Jeruſalem, and the conſummation
of all things; it was one of lhe last of his ſermons, and not ad populum—
to the people, but ad clerum—to the clergy; it was private, preached
only to four of his diſciples, with whom his ſecret was. Here is, I. The
occaſion of his prediction—his diſciples’ admiring of the buildings of the
temple, (v. 1, 2.) and their inquiry concerning the time of the deſolation
of them, v. 3, 4. II. The predictions themſelves, 1. Qf the riſe of de-
ceivers, v. 5, 6, 21...23. 2. Qſ the wars of the nations, v. 7, 8. 3. Qf
the perſecution of christians, v. 9... 13. 4. Qf the destruction of Jeru-
ſalem, v. 14.20. 5. Qf the end of the world, v. 24.27. III. Some
general inlimations concerning the time of them, v. 28.32. IV. Some
practical inſerences from all, v. 33.37.
1. A ND as he went out of the temple, one of his diſ.
ſº ciples faith unto him, Maſter, ſee what manner of
ſtones, and what buildings are here. 2. And Jeſus, an-
fwering, ſaid unto him, Seeſt thou theſe great buildings?|
There ſhall not be left one ſtone upon another, that ſhall
not be thrown down. 3. And as he ſat upon the mount
of Olives, over againſt the temple, Peter, and James, and
John, and Andrew, aſked him privately, 4. Tell us,
when ſhall theſe things be? And what ſhall be the ſign
when all theſe things ſhall-be fulfilled :
We may here ſee, - * - -
I. How apt many of Chriſt’s own diſciples are to indolize things that
look great, and have been long looked upon as ſacred. They had heard
Chriſt complain of thoſe who had made the temple a den of thieves ; and
yet, when he quitted it, for the wickedneſs that remained in it, they
court him to be as much in love as they were with the ſtately ſtructure
and adorning of it. One of them ſaid to him, “Look, Maſter, What
ºnanner of stones, and what buildings are here, v. 1. We never ſaw the
like in Galilee ; O do not leave this fine place.” -
II. How little Chriſt values external pomp, where there is not real |
purity; “Seest thou theſe great buildings,” (ſaith Chriſt,) “ and admireſt
thou them 2 I tell thee, The time is at hand when there shall not be left
one stone upon another, that shall not be thrown down,” v. 2. And the
fumptuouſneſs of the fabric ſhall be no ſecurity to it, no, nor move any
compaſſion in the Lord Jeſus towards it. He looks with pily upon the
ruin of precious fouls, and weeps over them, for on them he has put a
great value ; but we do not find him look with any pity upon the ruin
of a magnificent houſe, when he is driven out of it by fin, for that is of
ſmall value with him. With what little concern doth be ſay, Not one
stone shall be lºſt on another Much of the ſtrength of the temple lay in |
in the largencis of the ſtones, and if theſe be thrown down, no footſtep,
no remembranee of it will remain. While any part remained ſtanding,
Vol. IV. No. 81.
‘s
|
there might be ſome hopes of the repair of it;
- III.
and got more out of him concerning this matter.
now ſhortly come to paſs.
and they come from men’s lusts.
. . . . . . - s : , ſº * * { but what hope is there,
when not one ſtone is left upon another 2 * -
. How natural it is to us to defire to know things to come, and
the times of them ; more inquiſitive we are apt to be about that than-
about our duty. . His diſciples knew not how to digest this doćtrine of
the ruin of the temple, which they thought muſt be their Maſter’s royal
palace, and in which they expected their preferment, and to have the
poſts of honour ; and therefore they were in pain till they got him alone,
As he was returning
to. Bethany therefore, he ſat upon the mount of Olives, over against the
temple, where he had a full view of it; and there four of them agreed to
aſk him privately, what he meant by the deſtroying of the temple, which
they underſtood no more than they did the predićtions of his own death,
ſo inconſiſtent was it with their ſcheme. Probably, though theſe four
propoſed the queſtion, yet Chriſt’s diſcourſe, in anſwer to it, was in the
hearing of the reſt of the diſciples, yet privately, that is, apart from the
multitude. Their inquiry is, l!/hen jah theſe things be 2 They will not
queſtion, at leaſt not ſeem to queſtion, whether they ſhall be or no, (for
their Maſter has ſaid that they ſhall,) but are willing to hope it is a great
way off. . Yet, they aſk not preciſely the day and year, (therein they
were modeſt,) but ſay, “Tell us what shall be the ſign, when all theſe things.
shall be fulfilled * What preſages ſhall there be of them, and how may
we prognoſticate their approach *
5. And Jeſus, anſwering them, began to ſay, Take heed
left any man deceive you. 6. For many ſhall come in
my name, ſaying, I am Chriſt; and ſhall deceive many.
7. And when ye ſhall hear of wars and rumours of wars,
be ye not troubled: for ſuch things muſt needs be; but
the end ſhall not be yet. 8. For nation ſhall riſe againſt.
nation, and kingdom againſt kingdom: and there ſhall be
earthquakes in divers places, and there ſhall be famines.
and troubles: theſe are the beginnings of ſorrows. 9.
But take heed to yourſelves: for they ſhall deliver you
up to councils; and in the ſynagogues ye ſhall be beaten,
and ye ſhall be brought before rulers and kings for my
ſake, for a teſtimony againſt them. , 10. And the goſpel
muſt firſt be publiſhed among all nations. 11. But when
they ſhall lead you, and deliver you up, take no thought
beforehand what ye ſhall ſpeak, neither do ye premeditate:
but whatſoever ſhall be given you in that hour, that ſpeak
ye: for it is not ye that ſpeak, but the Holy Ghoſt. 12.
Now the brother ſhall betray the brother to death, and
the father the ſon : and children ſhall riſe up againſt their
parents, and ſhall cauſe them to be put to death. 13.
And ye ſhall be hated of all men for my name's ſake:
but he that ſhall endure unto the end, the ſame ſhall be
ſaved. - - -
Our Lord Jeſus, in reply to their queſtion, ſets himſelf not ſo much
to ſatisfy their curioſity as to dire&t their conſciences; leaves them ſtil).
in the dark concerning the times and ſeaſons, which the Father has kept,
in his own power, and which it was not for them to know ; but gives them
the cautions which were needful, with reference to the events that ſhould
I. They muſt take heed that they be not deceived by the ſeducers and
impoſtors that ſhould now ſhortly ariſe ; (v.5, 6.) “Take heed lºſt any
man deceive you, left, having found the true Meſſiah, you loſe him again
in the crowd of pretenders, or be inveigled to embrace others in rivalſhip
with him. Many ſhall come in my name, (not in the name of Jºſias,J.
, but ſaying, I am Christ, and ſo claiming the dignities which I only am
entitled to.” After the Jews had rejected the true Chriſt, they were
impoſed upon, and ſo earpoſed by many falſe chriſts, but never before;
| thoſe falſe chriſts deceived many ; Therefore take heed left they "deceive
you. Note, When many are deceived, we ſhould thereby be awakened
to look to ourſelves. -
II. They muſt take heed that they be not disturbed at the noiſe of
wars, which they ſhould be alarmed with, v. 7, 8. Sin introduced wars,
But at ſome times the nations are more
4. M.
* *
diſtrated and waſted with wars than at other times; ſo it ſhall be now ;
Chriſt was born into the world when there was a general peace, but ſoon
after he went out of the world there were general wars; Nation.shall
ºiſe against nation, and kingdom against kingdom. And what will be.
come of them them who are to preach the go pel to every nation ? Inter
arma ſilent leges—Amidst the clash of arms, the voice of law is not heard.
* But be not troubled at it.” 1. “"iet it be no ſurpriſe to you; you
are bid to expect it, and ſuch things must needs be, for God has appointed
them, in order to the further accompliſhment of his purpoſes, and by the
wars ºf the Jews”, (which Joſephus has given us a large account of)
“God will puniſh the wickedneſs of the Jews.” 2. “Let it be no terror
to you, as if your intereſt were in danger of being overthrown, or your
work obſtructed by theſe wars; you have no concern in them, and there-
fore need not be apprehenſive of any damage by them.” Note, Thoſe
that deſpiſe the ſmiles of the world, and do not court and covet them,
may deſpiſe the frowns of the world, and need not fear them. If we ſeek
not to riſe with them that riſe in the world, why ſhould we dread falling
with them that fall in the world 2 3, “Let it not be looked upon as an
omen of the approaching period of the world, for the end is not 3yet,
v. 7. Think not that theſe wars will bring the world to a period; no,
there are other intermediate counſels to be É.i. betwixt that end
the end of all things, which are defigned to prepare you for the end, but
not to haſten it out of due time.” 4. “Let it not be looked upon as if
in them God had done his worſt; no, he has more arrows in his quiver,
and they are ordained against the perſecutors ; be not troubled at the
wars. you ſhall hear of, É. they are but the beginnings of ſorrows, and
therefore, inſtead of being diſturbed at them, you ought to prepare for
woºſe; for there ſhall alſo be earthquakes in divers places, which ſhall
bury multitudes in the ruins of their own houſes, and there shall left-
mines, by which many of the poor ſhall periſh for want of bread, and
troubles and commotions; ſo that there ſhall be no peace to him that
goes out or comes in. The world ſhall be full of troubles, but be not ye
tropilled , without are fightings, within are fears, but fear not ye their
Jeqr.” Note: The diſciples of Chriſt, if it be not their own fault, may
enjoy a holy ſecurity and ſerenity of mind, when all about them is in the
greateſt diſorder. * * ; , -
III. They muſt take heed that they be not drawn away from Chriſt,
and from their duty to him, by the ſufferings they ſhould meet with for
Chriſt’s ſake. Again, he faith, “Take heed to yourſelves, v. 9. Though
you may eſcape the ſword of war, better than ſome of your neighbours,
becapſe you intereſt flot yourſelves in the public quarrels, yet be not fe-
cure ; you will be expoſed to the ſword of justice more than others, and
the parties that contend with one another, will unite againſt you. T.ake
heed therefore left you deceive yourſelves with the hopes of outward proſ-
perity, and ſuch a temporal. kingdom as you have been dreaming of,
when it is through many tribulations that you must enter into the kingdom
9f God. Take heed left you needleſsly expoſe yourſelves to trouble, and
pull it upon your own head. Take heed what you ſay and do, for you
will have many eyes upon you.”. Obſerve, . . . .
1. What the trouble is which they muſt expect. -
(1.) They ſhall be lated of all men ; trouble enough The thoughts
of being hated are grievous to a tender ſpirit, and the fruits of that hatred
muſt needs be a conſtant vexation; ... that are malicious, will be intſ:
chievous. It was not for any thing amiſs in them, or done amiſs by them,
that they were hated, but for Chriſt’s name’s ſake, becauſe they were
called by his name, called upon his name, preached his name, and
wrought miracles in his name. -
them.
(2.), Their own relations ſhall betray them, thoſe to whom they were
moſt nearly allied, and on whom therefore they depended for protećtion ;
“They shall betray you, ſhall inform againſt you, and be your proſecu-
tors.”. If a father has a child that is a chriſtian, he ſhall become void of
natural affection, it ſhall all be ſwallowed up in bigotry, and he ſhall be-
tray his own child to the perſecutors, as if he were a worſhipper of other
gods, Deut. 13. 6. º -
(3:) Their church-rulers ſhall inflićt their cenſures upon them'; “You
ſhall be delivered up to the great Sanhedrim at Jeruſalem, and to the in-
ferior courts and conſiſtories in other cities, and ſhall be beaten in the
Jimagogiſts with forty ſtripes at a time, as offenders againſt the law which
was read in the ſynagogue.” It is no new thing for the church's artillery,
through the treachery of its officers, to be turned againſt ſome of its
beſt friends, " . • . ;
(2.) Governors and kings ſhall uſe their power againſt them. Be-
cauſe the Jews have not power to put them to death, they ſhall incenſe
and || - * * *
(and the proſecutors, who purſue thoſe with the utmoſt rage that appear,
| upon examination, to be not only innocent but excellent perſons. The
The world hated them becauſe he loved
º
º,
St. MARK, XML
|
|pire. They muſt refiſt unto
|it ſhall. keep its ground, and carry the day.
k
Great Aſſlićtions foretold.
the Roman powers, againſt them, as they did. Herod againſt James and
;Peter; and they ſhall cauſe you to be put to death, as enemies to the em.
* . into blood, and ſtill refiſt.
2, What they ſhall have to comfort themſelves with, in the midſt of
theſe great and fore troubles, .
? . - ere called to ſhould be carried on and proſ.
per, notwithſtanding all this oppoſition which they ſhould meet with in
(1.) That the work, they w
| it; (v. 10.) “The goſpel ſhall, for all this, be published among all nations,
and before the deſtrućtion of Jeruſalem the ſound of it ſhall go forth into
| all the earth; ngt only through all the nation of the Jews, but to all the
nations of the earth.” It is comfort to thoſe who ſuffer for the goſpel,
that, though they may be cruſhed and borne down, the goſpel cannot;
(2.) That their ſufferin * - obſtrućting their work, ſhould
forward it ; “Your being brought before governors and kings ſhall be for
a teſtimony to them; (ſo ſome read it, v, 9.) it ſhall give you an oppor-
; inſtead of
|tunity of preaching the goſpel to thoſe before whom you are brought
as criminals, to whom otherwiſe you could not have acceſs.”
Thus St.
| Paul’s being brought before Felix, and Feſtus, and Agrippa, and Nero,
| was a teſtimony to them concerning Chriſt and, his goſpel.
- Or, as we
fread it, It ſhall be for a teſtimony, against them, againſt both the judges
goſpel is a teſtimony to us concerning Chriſt and heaven; if we receive
it, it will be a teſtimony for us, it will juſtify and ſave us ; if not, it will
be a teſtimony against us in the great day. - -
(3.) That, when they were brought before kings and governors for
Chriſt’s ſake, they ſhould have ſpecial aſſiſtance from heaven, to plead
Chriſt’s cauſe and their own; (v. 11.) “Take no º: before-hand
what ye shall ſheak, be not ſolicitous how to addreſs yourſelves to great
ſmen, ſo as to obtain their favour ; your cauſe is juſt and glorious, and
needs not to be ſupported by premeditated ſpeeches and harangues; but
whatſoever ſhall be given you in that hour, whatſoever ſhall be ſuggeſted
to you, and put into your minds, and into your mouths,” (pro re nqtā
—on the ſpur of the occaſion,), “that ſpeak ye, and fear not the ſucceſs.
of it, becauſe it is off-hand, for it is not ye that ſpeak, purely by the
ſtrength of your own wiſdom, confideration, and reſolution, but it is the
Holy Ghost.” Noté, Thoſe whom Chriſt calls out to be advocates for
| in thoſe days.
|in the winter.
ſuch as was not from the beginning of the creation which
him, ſhall be furniſhed with full inſtructions : and when we are engaged
in the ſervice of Chriſt, we may depend upon the aids of the Spirit of
Chriſt.
(4.) That heaven at laſt would make amends for all ; “You will meet
with a great deal of hardſhip in your way, but have a good heart on it,
your warfare will be accompliſhed, and your teſtimony finiſhed, and he
that shallendure to the end, the ſame shall be ſaved,” v. 13. Perſeverance
gains the crown. The ſalvation here promiſed is more than a deliver-
ance from evil, it is an everlaſting bleſſedneſs, which ſhall be an abun-
dant recompenſe for all their ſervices and ſufferings. All this we have,
Matth. 10. 17, &c. s
14. But when ye ſhall ſee the abomination of deſola-
tion, ſpoken of by Daniel the prophet, ſtanding where it
ought not, (let him that readeth, underſtand,) then let
them that are in Judea flee to the mountains: 15. And
let him that is on the houſe-top, not go down into the
| houſe, neither enter therein, to take any thing out of his
houſe. 16. And let him that is in the field, not turn
back again for to take up his garment. 17. But woe to
them that are with child, and to them that give ſuck
18. And pray ye that your flight be not
19. For in thoſe days ſhall be afflićtion,
God created, unto this time, neither ſhall be. 20. And
except that the Lord had ſhortened thoſe days, no fleſh
| ſhould be ſaved: but for the elects' ſake, whom he hath
choſen, he hath ſhortened the days. 21. And then if
|any man ſhall ſay to you, Lo, here is Chriſt, or, Lo, he is
there: believe him not. 22. For falſe Chriſts and falſe
|prophets ſhall riſe, and ſhall ſhew ſigns and wonders, to
Sf. MARK, XIII,
The Afflićtions of the Jews foretold.
feduce, if it were poſſible, even the elećt. 28. But take
ye heed: behold, I have foretold you all things.
The Jews, in rebelling againſt the Romans, and in perſecuting, the
Chriſtians, were haſtening their own ruin apace, both efficiently and me:
ritoriouſly were ſetting both God and man againſt them ; fee 1 Theſſ.
2. 15. Now here we have a predićtion of that ruin which came upon
them within leſs than forty years after this: we had it before, Matth.
24. 15, &c. Obſerve,
I. What is here foretold concerning it. *
1. That the Roman armies ſhould make a deſcent upon Judea, and in-
veſt Jeruſalem the holy city. Theſe were the abomination of deſolation,
which the Jews did abominate, and by which they ſhould be made déſo-
late. The country of thine enemy is called the land which thou abhorrest,
Iſa. 7. 16. Therefore it was an abomination, becauſe it brought with it
nothing but deſolation. They had rejećted Chriſt as an Abomination,
who would have been their Salvation ; and now God brought upon them
an abomination that would be their deſolation, thus ſpoken of by Daniel the
prophet, (ch. 9. 27.) as that by which this ſacrifice and offering ſhould
be made to ceaſe. This army ſtood where it ought not, in and about the
holy city, which the heathen ought not to have approached, nor ſhould
have been ſuffered to do, if Jeruſalem had not firſt profaned the crown
of their holineſs. This the church complains of, Lam. 1. 10. The
“heathen entered into her ſanétuary, whom thou didſt command that
they ſhould not enter into the congregation;” but fin made the breach,
at which the glory went out, and the abomination of deſolation broke
in, and stood where it ought not. Now, let him that readeth this, under-
Jtand it, and endeavour to take it right. Prophecies ſhould not be too
plain, and yet intelligible to thoſe that ſearch them; and they are beſt
underſtood by comparing them firſt with one another, and at laſt with
the event. t
2. That when the Roman army ſhould come into the country, there
would be no ſafety any where but by quitting the country, and that with
all poſſible expedition ; it will be in vain to fight, the enemies will be too
hard for them; in vain to abſcond, the enemies will find them out ; and
in vain to capitulate, the enemies will give them no quarter; a man can-
not have ſo much as his life given him for a prey, but by fleeing to the
mountains out of Judea ; and let him take the firſt alarm, and make the
beſt of his way. If he be on the houſe-top, trying from thence to diſ-
cover the motions of the enemy, and ſpies them coming, let him not go
down, to take any thing out of the houſe, for it will occaſion his loſing of
time, which is more precious than his beſt goods, and will but encumber
him, and embarraſs his flight. If he be in the field, and there diſcover
the approach of the enemy, let him get away as he is, and not turn back
again, to take up his garment, v. 16. If he can ſave his life, let him
reckon it a good bargain, though he can ſave nothing elſe, and be thank-
ful to God, that, though he is cut ſhort, he is not cut off.
3. That it would go very hard at that time with poor mothers and
nurſes; (v. 17.) “ IWoe to them that are with child, that dare not go
into ſtrange places, that cannot ſhift for themſelves, nor make haſte as
others can. And woe to them that give ſuck, that know not how either
to leave the tender infants behind them, or to carry them along with
them.” Such is the vanity of the creature, that the time may often be,
when the greateſt comforts may prove the greateſt burthens. It would
likewiſe be very uncomfortable, if they ſhould be forced to flee in the
winter, (v. 18.) when the weather and ways were bad, when the roads
will be ſcarcely paſſable, eſpecially in thoſe mountains to which they muſt
flee. If there be no remedy but that trouble muſt come, yet we may
deſire and pray that, if it be God’s will, the circumſtances of it may be
fo ordered as to be a mitigation of the trouble; and when things are
bad, we ought to confider they might have been worſe. It is bad
to be forced to flee, but it would have been worſe if it had been in the
winter.
4. That throughout all the country of the Jews, there ſhould be ſuch
deſtrućtion and deſolation made, as could not be paralleled in any hiſ.
tory ; (v. 19.) “In thoſe days ſhall be afflićtion, ſuch as was not from
the beginning of time;” that is, of the creation which God created, for
time and the creation are of equal date, unto this day, neither shall be to
the end of time; ſuch a complication of miſeries, and of ſuch continu-
ance. The deſtruction of Jeruſalem by the Chaldeans was very terrible,
but this exceeded it. It threatened a univerſal ſlaughter of all the peo-
i. of the Jews ; ſo barbarouſly did they devour one another, and the
Roumans devour them all, that, if their wars had continued a little longer,
& -
no flesh could have been ſailed, not one Jew could have been left alive;
but in the midſt of wrath God remembered mercy ; and, (1.) He ſhort-
ened the days ; he let fall.his controverſy before he had made a full end; .
As a church and nation the ruin was complete, but many particular-per-
ſons had their lives given them for a prey, by the ſtorm’s ſubſiding when'
it did, (2.) It was for the elects' ſake that thoſe days were ſhortened 5.
many among them fared the better for the ſake of the few among them
that believed in Chriſt, and were faithful to him. There was a promiſe,
that a remnant should be ſaved, (Iſa. 10. 22.) and that God would not;.
for his ſervants' ſakes, deſtroy them all; (Iſa. 65. 8.) and theſe promiſes
muſt be fulfilled. God’s own elect cry day and night to him, and their
prayers muſt be anſwered, Luke 18, 7. 4. - f
II. What dire&tions are given to the diſciples with reference to it. "
1. They muſt ſhift for the ſafety of their lives ; “When you ſee the
country invaded, and the city inveſted, flatter not yourſelves with thoughts
that the enemy will retire, or that you may be able to make your part:
good with them ; but, without further deliberation or delay, let them:
that are in Judea, flee to the mountains, v. 14. Meddle not with ſtrife
that “belongs not to you ; let the potſherds ſtrive with the potſherds
of the earth,’ but do you go out of the ſhip when you ſee it finking.
that you die not the death of the uncircumciſed in heart.”
2. They muſt provide for the ſafety of their ſouls ; “Seducers will be
buſy at that time, for they love to fiſh in troubled waters, and therefore
then you muſt double your guard; then, if any man shall ſay unto you,
Lo, here is Chriſt, or, Lo, he is there, you know he is in heaven, and
will come again, at the end of time, to judge the world, and therefore be.
lieve them not ; having received Chriſt, be not drawn into the ſnares of any
antichriſt ; for falſe chriſts, and falſe prophets shall ariſe,” v. 22. Wheit
the goſpel kingdom was in the ſetting up, Satan muſtered all his force,
to oppoſe it, and made uſe of all his wiles; and God permitted it, for
the trial of the fincerity of ſome, the diſcovery of the hypocriſy of
others, and the confuſion of thoſe who reječted Chriſt, when he was
offered to them. Falſe christs ſhall riſe, and falſe prophets that ſhall
preach them up ; or ſuch, as, though they pretend not to be chriſts, ſet
up for prophets, and undertake to foretell things to come, and they ſhall
shew signs and lying wonders; ſo early did the mystery of iniquity be-
gin to work, 2 Theſſ. 2, 7. They shall ſeduce, if it were poſſible, the very
elect ; ſo plauſible ſhall their pretences be, and ſo induſtrious ſhall they
be to impoſe upon people, that they ſhall draw away many that were
forward and zealous profeſſors of religion, many that were very likely,
to have perſevered ; for nothing will be effectual to ſecure men but that
foundation of God which ſtands immoveably ſure, The Lord knows thema
that are his, who ſhall be preſerved when the faith of ſome is overthrown,
2 Tim. 2. 18, 19. They ſhall ſeduce, if it were poſſible, the very elect;
but it is not poſſible to ſeduce them ; the election ſhall obtain, whoever
are blinded, Rom. 11. 7. But, in confideration hereof, let the diſciples
be cautious whom they give credit to ; (v. 23.) But take ye heed.
Chriſt knew that they were of the elect, who could not poſſibly be ſº-
duced, and yet he ſaid to them, Take heed. An aſſurance of perſevering,
and cautions againſt apoſtaſy, will very well confiſt with each other.
Though Chriſt ſaid to them, Take heed, it doth not therefore follow,
that their perſeverance was doubtful, for they were kept by the power
of God; and though their perſeverance was ſecured, yet it doth not
therefore follow, that this caution was needleſs, becauſe they muſt be
kept in the uſe of proper means. God will keep them, but they muſt
keep themſelves. “I have foretold you all things; have foretold you of
this danger, that, being fore-warned, you may be fore-armed; I have
foretold all things which you needed to have foretold to you, and there-
fore take heed of hearkening to ſuch as pretend to be prophets, and
to foretell more than I have foretold.” . The ſufficiency of the ſcripture
is a good argument againſt liſtening to ſuch as pretend to inſpiration.
24. But in thoſe days, after that tribulation, the ſun
ſhall be darkened, and the moon ſhall not give her light:
25. And the ſtars of heaven ſhall fall, and the powers
that are in heaven ſhall be ſhaken. 26. And then ſhall
they ſee the Son of man coming in the clouds, with great
power and glory. 27. And then ſhall he ſend his angels,
and ſhall gather together his eleēt from the four winds,
from the uttermoſt part of the earth, to the uttermoſt part
of heaven.
•. $ *r.
g
*
.."
: Theſe verſes ſeem to point at Chriſt's ſecond coming, to judge-the
world ; the diſciples, in their queſtion, had confounded the destruction
of Jeruſalem and the end of the world, (Matth. 24. 3.) which was built
upon a miſtake, as if the temple muſt needs ſtand as long as the world
flands; this miſtake Chriſt reëtifies, and ſhews that the end of the world in
thoſe days, thoſe other days you inquire about, the day of Chriſt’s coming,
and the day of judgment, ſhall be after that tribulation, and not coinci-
dent with it. Let thoſe who live to ſee the Jewiſh nation deſtroyed,
take heed of thinking that, becauſe the Son of man doth not viſibly
come in the clouds then, he will never ſo come ; no, he will come after
that. And here he foretells, -
1. The final diſſolution of the preſent frame and fabric of the world;
even of that part of it which ſeems leaſt liable to change, the upper part,
the purer and more refined part ; The ſun shall be darkened, and the moon
ſhall no more give her light : for they ſhall be quite outſhone by the
glory of the Son of man, Iſa. 24. 23. The stars of heaven, that from
the beginning had kept their place and regular motion, ſhall fall as leaves
in autumn; and the powers that are in heaven, the heavenly bodies, the
fixed ſtars, shall be iſ. ... • -
2. The viſible appearance of the Lord Jeſus, to whom the judgment
of that day ſhall be committed ; (v. 26.) Then shall they ſee the Son of
znan coming in the clouds. Probably he will come over that very place
where he ñt when he ſaid this; for the clouds are in the lower region
of the air. He ſhall come with great power and glory, ſuch as will be
fuited to the errand on which he comes. Every eye shall then ſee him.
... 3. The gathering together of all the eleēt to him; (v. 27.) He ſhall
...ſend his angels, and gather together his elect to him, to meet him in the
air, 1 Theſſ. 4, 17. They ſhall be fetched from one end of the world
to the other, ſo that none ſhall be miſfing from that general aſſembly;
they ſhall be fetched from the uttermost part of the earth, moſt remote
from the place where Chriſt’s tribunal ſhall be ſet, and ſhall be brought
to the utternmost part of heaven ; ſo ſure, ſo ſwift, ſo eaſy, ſhall their con-
veyance be, there ſhall none of them miſcarry, though they were to be
brought from the uttermoſt part of the earth one way, to the uttermoſt
part of the heaven another way. A faithful Iſraelite ſhall be carried
fafely, though it were from the utmoſt border of the land of bondage to
the utmoſt border of the land of promiſe.
28. Now learn a parable of the fig-tree.
branch is yet tender, and putteth forth, leaves, ye know
that ſummer is near : 29. So ye in like manner, when ye
fhall ſee theſe things come to paſs, know that it is nigh,
even at the doors. 30. Verily I ſay unto you, that this
generation ſhall not paſs, till all theſe things be done. 31.
Heaven and earth ſhall paſs away : but my words ſhall not
paſs away. 32. But of that day and that hour knoweth
no man, no not the angels which are in heaven, neither
the Son, but the Father. 33. Take ye heed, watch and
pray: for ye know not when the time is. 34. For the
Son of man is as a man taking a far journey, who left his
houſe, and gave authority to his ſervants, and to every man
his work, and commanded the porter to watch. 35.
Watch ye therefore ; (for ye know not when the maſter
of the houſe cometh, at even, or at midnight, or at the
cock-crowing, or in the morning ;) 36. Left coming ſud-
denly, he find you ſleeping. 37. And what I ſay unto you,
I ſay unto all, Watch. &
We have here the application of this prophetical ſermon; now learn
to look forward in a right manner. *
I. “As to the destruction of Jeruſalem, expect it to come very shortly ;
as when the branch of the fig-tree becomes ſºft, and the leaves ſprout forth,
ye expe&t that ſummer will come ſhortly, v. 28. When ſecond cauſes
begin to work, ye expe&t their effects in their proper order and time.
So when ye ſee theſe things come to paſs, when ye ſee the Jewiſh nation
embroiled in wars, diſtraćted by falſe chriſts and prophets, and drawing
upon them the diſpleaſure of the Romans, eſpecially when ye ſee them
perſecuting you for your Maſter’s ſake, and thereby ſtanding to what'
they did when they put him to death, and repeating it, and ſo filling up
the meaſure of their iniquity, then ſay that their ruin is nigh, even at the
When her |
ST, MARK, XIII.
|
Watchfulneſs inculcated.
door, and provide for yourſelves accordingly.” The diſciples themſelves
were indeed all of them, except John, taken away from the evil to come,
but the next generation whom they were to train up, would live to ſee it;
and by theſe inſtructions which Chriſt left behind him would be kept
from ſharing in it; “This generation that is now riſing up, ſhall not all
be worn off before all theſe things come to paſs, which I have told you
of, relating to Jeruſalem, and they ſhall begin to take effect now ſhortly.
And as this deſtrućtion is near, and within ken, ſo it is ſure. The de-
cree is gone forth, it is a conſumption determined,” Dan. 9, 27. Chriſt
doth not ſpeak theſe things, merely to frighten them; no, they are the
declarations of God’s fixed purpoſe; “Heaven and earth shall paſs away,
at the end of time; but my words shall not paſs away, (v. 31.) not one
of theſe predićtions ſhall fail of a punctual accompliſhment.” *
II. “As to the end of the world, do not inquire when it will come,
for it is not a queſtion fit to be aſked, for of that day, and that hour, -
knoweth no man ; it is a thing at a great diſtance, the exact time is fixed,
in the counſel of God, but is not revealed by any word of God, either to
men on earth, or to angels in heaven ; the angels ſhall have timely notice
to prepare to attend in that day, and it ſhall be publiſhed, when it comes
to the children of men, with ſound of trumpet; but, at preſent, men and
angels are kept in the dark concerning the preciſe time of it, that they
may both attend to their proper ſervices in the preſent day.” But it
follows, neither the Son ; but is there any thing which the Son is igno-
rant of 2 We read indeed of a book which was ſealed, till the Lamb
opened the ſeals; but did not he know what was in it, before the ſeals
were opened 2 Was not he privy to the writing of it 2 There were thoſe
in the primitive times, who taught from this text, that there were ſome
things that Chriſt, as man, was ignorant of ; and from thence were called
Agmoetae; they ſaid, “It was no more abſurd to ſay ſo, than to ſay
that his human foul ſuffered grief and fear;” and many of the orthodox
fathers approved of this. Some would evade it, by ſaying that Chriſt
ſpake this in a way of prudential economy to divert the diſciples from
further inquiry; but to this one of the ancients anſwers, It is not fit to
Jſpeak too nicely in this matter—& 8sſ träw &xpığoxoysfy, ſo Leontius in Dr.
Hammond, “It is certain (ſaith Archbiſhop Tillotſon) that Chriſt, as
God; could not be ignorant of any thing ; but the divine wiſdom which
dwelt in our Saviour, did communicate itſelf to his human ſoul, accord-
ing to the divine pleaſure, ſo that his human nature might ſometimes not
know ſome things; therefore Chriſt is ſaid to grow in wiſdom, (Luke
2. 52.) which he could not be ſaid to do, if the human nature of Chriſt
did neceſſarily know all things by virtue of its union with the divinity.”
Dr. Lightfoot explains it thus ; Chriſt calls himſelf the Son, as Meſfiah.
Now the Meſfiah, as ſuch, was the Father’s ſervant, º 42. 1.) ſent
and deputed by him, and as ſuch a one he refers himſelf often to his Fa-
ther’s will and command, and owns he did nothing of himſelf ; (John
5. 19.) in like manner he might be ſaid tâ know nothing of himſelf. The
revelation of Jeſus Chriſt was what God gave unto him, Rev. 1. 1. He
thinks, therefore, that we are to diſtinguiſh between thoſe excellencies
and perfeótions of his, which reſulted from the perſonal union between
the divine and human nature, and thoſe which flowed from the anoint-
ing of the Spirit; from the former flowed the infinite dignity of his
perſon, and his perfect freedom from all fin, ; but from the latter flowed
his power of working miracles, and his foreknowledge of things to come.
What therefore (faith he) was to be revealed by him to his church, he
was pleaſed to take, not from the union of the human nature with the
divine, but from the revelation of the Spirit, by which he yet knew not.
this, but the Father only knows it ; that is God only, the Deity; for
(as Archbiſhop Tillotſon explains it) it is not uſed here perſonally, in
diſtinétion from the Son and the Holy Ghoſt, but as the Father is, Fons
& Principium Deitatis—The Fountain of Deity.
III. “As to both, your duty is to watch and pray. Therefore the
time is kept a ſecret, that you might be engaged to ſtand always upon
| your guard; (v. 33.) Take ye heed of every thing that would indiſpoſe
you for your Maſter’s coming, and would render your accounts perple.ced,
and your ſpirits ſo too ; walch for his coming, that it may not at any
time be a ſurpriſe to you, and pray for that grace which is meceſſary to
qualify you for it, for ye know not when the time is ; and you are con-
cerned to be ready for that every day, which may come any day.” This
he illuſtrates, in the cloſe, by a parable. * -
Our Maſler is gone away, and left us ſomething in truſt, in charge,
which we muſt give account of, v. 34. He is as a man taking a far
journey; for he is gone to be away a great while, he has leſſ his houſe
on earth, and left his ſervants in their offices, given authority to fome,
who are to be overſeers, and work to others, who are to be labourers.
ST MARK, XIV.
Chriſt anointed at Bethany.
They that have authority given them, in that had work aſſigned them, for ||
thoſe that have the greateſt power, have the moſt buſineſs; and to them
to whom he gave work, he gave ſome fort of authority, to do that work.’
And when he took his laſt leave, he appointed the porter to watch, to be
ſure to be ready to open to him at his return; and in the mean time to
take care to whom he opened his gates, not to thieves and robbers, but
only to his Maſter’s friends and ſervants. Thus our Lord Jeſus, when
he aſcended on high, left ſomething for all his ſervants to do, expecting
they ſhould all do him ſervice in his abſence, and be ready to receive him
at his return. All are appointed to work, and ſome authorized to rule.
2. We ought to be always upon our watch, in expectation of his re-
turn, v. 35.37. (1.) Our Lord will come, and will come as the
Master of the houſe, to take account of his ſervants, of their work, and
of the improvement they have made. (2.) We know not when he will
come ; and he has very wiſely kept us at uncertainty, that we might be
always ready. We know not when he will come, juſt at what preciſe time;
the Master of the houſe perhaps will come at even, at nine at night; or
it may be at midnight, or at cock-crowing, at three in the morning, or
perhaps not till fix. This is applicable to his coming to us in particular,
at our death, as well as to the general judgment. Our preſent life is a
night, a dark night, compared with the other life; we know not in which
watch of the night our Maſter will come, whether in the days of youth,
or middle age, or old age; but, as ſoon as we are born, we begin to die,
and therefore, as ſoon as we are capable of expecting any thing, we muſt
expect death. (3.) Our great care muſt be, that, whenever our Lord
comes, he do not find us ſleeping, ſecure in ourſelves, off our guard, in-
dulging ourſelves in eaſe and ſloth, mindleſs of our work and duty, and
thoughtleſs of our Lord’s coming; ready to ſay, He will not come, and
unready to meet him. (4.) His coming will indeed be coming ſild-
denly ; it will be a great ſurpriſe and terror to thoſe that are careleſs and
aſleep, it will come upon them as a thief in the night. (5.) It is there-
fore the indiſpenſable duty of all Chriſt’s diſciples, to watch, to be awake,
and keep awake; “What I ſay unto you four, (v. 3.) I ſay unto all
the twelve, or rather to you twelve, I ſay unto all my diſciples and fol-
lowers; what I ſay to you of this generation, I ſay to all that ſhall be-
lieve in me, through your word, in every age, Watch, watch, expect my
ſecond coming, prepare for it, that you may be found in peace, without
ſpot, and blameleſs.” -
CHAP. XIV.
In this chapter begins the account which this evangeliſt gives of the death.
and ſufferings of our Lord Jeſus, which we are all concerned to be ac-
quainted, not only with the history of, but with the mystery of Here is,
I. The plot of the chief priests and Scribes against Christ, v. I, 2., II.
The anointing of Christ’s head at a ſupper in Bethany, two days before
his death, v. 3...9. III. The contract Judas made with the chief priests,
to betray him, v. 10, 11. IV. Christ’s eating of the passover with his
diſciples, his instituting of the Lord’s ſupper, and his diſcourſe with his
diſciples, at and after ſupper, v. 12.31.
den, v. 32.42. VI. The betraying of him by Judas, and the appre-
hending of him by the chief priest’s agents, v. 43.52. PII. His ar-
raignment before the High Priest, his conviction, and the indignities
done him at that bar, v. 53...65. VIII. Peter’s denying of him,
v. 66.72. Most of which paſſages we had before, Matth. 26.
FTER two days was the feaſt of the paſſover, and
of unleavened bread : and the chief prieſts and
the Scribes ſought how they might take him by craft, and
put him to death. 2. But they ſaid, Not on the feaſt-day,
Jeſt there be an uproar of the people. 3. And being in
Bethany, in the houſe of Simon the leper, as he ſat at meat,
there came a woman, having an alabaſter-box of ointment
1.
W. Christ’s agony in the gar- |
of ſpikenard, very precious ; and ſhe brake the box, and
poured it on his head. 4. And there were ſome that had
indignation within themſelves, and ſaid, Why, was this
waſte of the ointment made : 5. For it might have been
ſold for more than three hundred pence, and have been
iven to the poor. And they murmured againſt her. 6.
And Jeſus ſaid, Let her alone, why trouble ye her: She
Vol. IV, No, 81, -
hath wrought a good work on me. 7. For ye have the
poor with you always, and whenſoever ye will, ye may
do them good: but me ye have not always. 8. She hath
done what ſhe could : ſhe is come aforehand to anoint
my body to the burying. 9. Verily I ſay unto you, Where-
ſoever this goſpel ſhall be preached throughout the whole
world, this alſo that ſhe hath done, ſhall be ſpoken of for a
memorial of her. , 10. And Judas Iſcariot, one of the twelve,
went unto the chief prieſts, to betray him unto them. 11.
And when they heard it, they were glad, and promiſed to
give him money. And he ſought how he might conve-
niently betray him. -
We have here inſtances,
I. Of the kindneſs of Christ’s friends, and the proviſion made of re-
ſpect and honour for him. Some friends he had, even in and about Jeru-
ſalem, that loved him, and never thought they could do enough for him,
among whom, though Iſrael be not gathered, he is, and will be, glo-
I 1 OUIS. - - -
1. Here was one friend, that was ſo kind as to invite him to ſip with
him ; and he was ſo kind as to accept the invitation, v. 3. Though he
had a proſpect of his death approaching, yet he did not abandon himſelf
to a melancholy retirement from all company, but converſed as freely
with his friends as uſual. -
2. Here was another friend, that was ſo kind as to anoint his head
with very precious ointment as he ſat at meat. This was an extraordi-
nary piece of reſpect paid him by a good woman that thought nothing
too good to beſtow upon Chriſt, and to do him honour. Now the ſcrip-
ture was fulfilled, “When the king fits at his table, my ſpikenard
ſendeth forth the ſmell thereof,” Cant. 1. 12. Let us anoint, Chriſt as
our Beloved, kiſs him with a kiſs of affection; and anoint him as our So-
vereign, kiſs him with a kiſs of allegiance. Did he pour out his ſoul
unto death for us, and ſhall we think any box of ointment too precious
to pour out upon him It is obſervable that ſhe took care to pour it all
out upon Chriſt’s head; She brake the boa: ; (ſo we read it;) but, be-
cauſe it was an alabaster bor, not eaſily broken, nor was it neceſſary that
it ſhould be broken, to get out the ointment; ſome read it, She shook
the box, or knocked it to the ground, to looſen what was in it, that it
might be got out the better ; or, She rubbed and ſcraped out all that
ſtuck to the fides of it. Chriſt muſt be honoured with all we have, and
we muſt not think to keep back any part of the price. Do we give him
the precious ointment of our beſt affections 2 Let him have them all ; love
him with all the heart. - -
Now, (1.) There were thoſe that put a worſe construction upon
this than it deſerved. They called it a waſte of the ointment, v. 4. Be-
cauſe they could not have found in their hearts to put themſelves to ſuch
an expenſe for the honouring of Chriſt, they thought that ſhe was pro-
digal, who did. Note, As the vile perſon ought not be called liberal,
nor the churl ſaid to be bountiful ; (Iſa. 32. 5.) ſo the liberal and boun-
tiful ought not to be called wasteful. They pretended it might have
been ſold, and given to the poor, v. 5. But as a common piety to the
corban will not excuſe from a particular charity to a poor parent,
(ch. 7. I 1.) ſo a common charity to the poor will not excuſe from a
particular act of piety to the Lord Jeſus. What thy hand finds to do,
that is good, do it with thy might.
(2.) Our Lord Jeſus put a better construction upon it than, for aught
that appears, was deſigned. Probably, ſhe intended no more, than to
ſhew the great honour ſhe had for him, before all the company, and to
complete his entertainment. But Chriſt makes it to be an act of great
/aith, as well as great love; (v. 8.) “ She is come aforehand, to anoint my
body to the burying, as if ſhe foreſaw that my reſurrečtion would prevent
her doing it afterward.” This funeral rite was a kind of preſage of, or
prelude to, his death approaching. See how Chriſt's heart was filled
with the thoughts of his death, how every thing was conſtrued with a
reference to that, and how familiarly he ſpake of it upon all occaſions.
It is uſual for thoſe who are condemned to die, to have their coffins pre-
pared, and other proviſion made for their funerals, while they are yet
alive; and ſo Chriſt accepted this. Chriſt’s death and burial were the
loweſt ſteps of his humiliation, and therefore, though he cheerfully ſub-
mitted to them, yet he would have ſome marks of honour to attend them,.
which might help to take off the offence of the croſs, and be an intimation
- 4. N
s ST. MARK, XIV.
how precious in the ſight of the Lord the death of his ſaints is. Chriſt
never rode in triumph into Jeruſalem, but when he came thither to ſuffer ;
nor had ever his head anointed, but for his burial.
3.) He recommended this piece of heroic piety to the applauſe of
the church in all ages; “Wherever this goſpel ſhall be preached, it
ſhall be ſpoken of, for a memorial of her,” v. 9. Note, The honour
which attends well-doing, even in this world, is ſufficient to balance the
reproach and contempt that are caſt upon it. The memory of the juſt is
blºſſed, and they that had trial of cruel mockings, yet obtained a good re-
port, Heb. 11. 36, 39. Thus was this good woman repaid for her box
of ointment, “Necoleum perdidit nec operam—She loſt neither her oil
nor her labour.” She got by it that good name which is better than pre-
cious ointment. Thoſe that honour Chriſt he will honour.
II. Of the malice of Christ’s enemies, and the preparation made by
them to do him miſchief. *
1. The chief prieſts, his open enemies, conſulted how they might put
him to death, v. 1, 2. The feaſt of the paſſover was now at hand, and at
that feaſt he muſt be crucified, (;) That his death and ſufferings might
be the more public, and that all Iſrael, even thoſe of the diſperſion, who
came from all parts to the feaſt, might be witneſſes of it, and of the won-
ders that attended it. (2.) That the Anti-type might anſwer to the
type. Chriſt, our Paſſover, was ſacrificed for us, and brought us out of
the houſe of bondage, at the ſame time that the paſchal lamb was ſacri-
ficed, and Iſrael’s deliverance out of Egypt was commemorated.
Now ſee, [1..] How ſpiteful Chriſt’s enemies were ; they did not
think it enough to baniſh or impriſon him, for they aimed not only to
Alence him, and stop his progreſs for the future, but to be revenged on
'him for all the good he had done. [2.] How ſubtle they were ; Not
on the feast-day, when the people are together ; they do not ſay, Left
they ſhould be diſturbed in their devotions, and diverted from them, but,
Lest there should be an uproar; (v. 2.) left they ſhould riſe, and reſcue
him, and fall foul upon thoſe that attempt any thing againſt him, They
who deſired nothing more than the praiſe of men, dreaded nothing more
than the rage and diſpleaſure of men.
2. Judas, his diſguiſed enemy, contraćted with them for the betraying
of him, v. 10, 11. He is ſaid to be one of the twelve that were Chriſt’s
family, intimate with him, trained up for the ſervice of his kingdom ; and
he went to the chief priests, to tender his ſervice in this affair.
(1.) That which he propoſed to them, was, to betray Christ to them,
and to give them notice when and where they might find him, and ſeize
him, without making an uproar among the people, which they were afraid
of, if they ſhould ſeize him when he appeared in public, in the midſt of
his admirers. Did he know then what help it was they wanted, and
where they were run aground in their counſels It is probable that he
did not, for the debate was held in their cloſe cabal. Did they know
that he had a mind to ſerve them, and make court to him 2 No, they
could not imagine that any of his intimates ſhould be ſo baſe ; but Satan,
who was entered into Judas, knew what occaſion they had for him, and
could guide him to be guide to them, who were contriving to take Jeſus.
Note, The ſpirit that works in all the children of diſobedience, knows
how to bring them in to the aſſiſtance one of another in a wicked pro-
jećt, and then to harden them in it, with the fancy that Providence fa-
vours them. -
(2.) That which he propoſed to himſelf, was, to get money by the
bargain ; he had what he aimed at, when they promiſed to give him money.
Covetouſneſs was Judas’ maſter-luſt, his own iniquity, and that betrayed
him to the fin of betraying his Maſter; the Devil ſuited his temptation
to that, and ſo conquered him. It is not ſaid, They promiſed him pre-
jerment, (he was not ambitious of that,) but, They promiſed him money.
See what need we have to double our guard againſt the fin that most
eqftly beſets us. Perhaps it was Judas’ covetouſneſs that brought him at
firſt to follow Christ, having a promiſe that he ſhould be caſh-keeper, or
purſer, to the ſociety, and he loved in his heart to be fingering money ;
and now that there was money to be got on the other fide, he was as
ready to betray him as ever he had been to follow him. Note, Where
the principle of men’s profeſſion of religion is carnal and worldly, and
the ſerving of a ſecular intereſt, the very ſame principle, whenever the
wind turns, will be the bitter root of a vile and ſcandalous apoſtaſy.
(3.) Having ſecured the money, he ſet himſelf to make good his
bargain : He ſought how he might conveniently betray him, how he might
Jeaſonably deliver him up, ſo as to anſwer the intention of thoſe who had
hired him. See what need we have to be careful that we do not inſnare
ourſelves in finful engagements. If at any time we be ſo inſnared in the
words of our mouths, we are concerned to deliver ourſelves by a ſpeedy
tance, not to performance.
Judas engages to betray Chriſt.
retreat, Prov. 6, 1.5. It is a rule in our law, as well as in our religion,
that an obligation to do an evil thing is null and void; it binds to repen-
See how the way of fin is down-hill—when
men are in, they muſt on ; and what wicked contrivances many have in
their finful purſuits, to compaſs their deſigns conveniently ; but ſuch con-
veniences will prove miſchiefs in the end.
12. And the firſt day of unleavened bread, when they
killed the paſſover, his diſciples ſaid unto him, Where wilt
thou that we go and prepare, that thou mayeſt eat the
paſſover ? 13. And he ſendeth forth two of his diſciples,
and ſaith unto them, Go ye into the city, and there ſhall
meet you a man bearing a pitcher of water: follow him.
14. And whereſoever he ſhall go in, ſay, ye to the good
man of the houſe, The Maſter ſaith, Where is the gueſt-
chamber, where I ſhall-eat the paſſover with my diſciples 2
15. And he will ſhew you a large upper room furniſhed
and prepared: there make ready for us. 16. And his
diſciples went forth, and came into the city, and found as
he had ſaid unto them: and they made ready the paſſover.
17. And in the evening he cometh with the twelve. 18.
And as they ſat, and did eat, Jeſus ſaid, Verily I ſay unto
you, One of you which eateth with me, ſhall betray me.
19. And they began to be ſorrowful, and to ſay unto him
one by one, Is it I? And another ſtid, Is it I ? 20. And
he anſwered and ſaid unto them, It is one of the twelve,
that dippeth with me in the diſh. 21. The Son of man
indeed goeth, as it is written of him : but woe to that
man by whom the Son of man is betrayed : good were it
for that man if he had never been born. 22. And as they
did eat, Jeſus took bread, and bleſſed, and brake it, and
gave to them, and ſaid, Take, eat, this is my body. 23.
And he took the cup, and when he had given thanks, he
gave it to them : and they all drank of it. 24. And he
ſaid unto them, This is my blood of the new teſtament,
which is ſhed for many. 25. Verily I ſay unto you, I
will drink no more of the fruit of the vine, until that day
that I drink it new in the kingdom of God. 26. And
when they had ſung a hymn, they went out into the
mount of Olives. 27. And Jeſus ſaith unto them, All ye
ſhall be offended becauſe of me this night: for it is writ-
ten, I will ſmite the ſhepherd, and the ſheep ſhall be ſcat-
tered. 28. But after that I am riſen, I will go before you
into Galilee. 29. But Peter ſaid unto him, Although all
ſhall be offended, yet will not I. 30. And Jeſus faith unto
him, Verily I ſay unto thee, that this day, even in this
night, before the cock crow twice, thou ſhalt deny me
thrice. 31. But he ſpake the more vehemently, If I ſhould
die with thee, I will not deny thee in any wiſe. Likewiſe
alſo ſaid they all. -
In theſe verſes, we have, - •
I. Chriſt’s eating of the paſſover with his diſciples, the night before
he died, with the joys and comforts of which ordinance he prepared him-
ſelf for his approaching ſorrows, the full proſpect of which did not indiſ-
poſe him for that ſolemnity. Note, No apprehenſion of trouble, come
or coming, ſhould put us by, or put us out of frame for, our attendance
on holy ordinances, as we have opportunity for it.
1. Chriſt ate the paſſover at the uſual time, when the other Jews did,
as Dr. Whitby has fully made out, and not, as Dr. Hammond would
have it, the night before. It was on the firſt day of that feaſt, which
(taking in all the eight days of the feaſt) was called, The feast of un-
leavened bread, even that day when they killed the paſſover, v. 12.
2. He directed his diſciples how to find the place where he intended
ST, MARK, XIV.
The Inſtitution of the Lord's Supper.
to eat the paſſover; and hereby gave ſuch another proof of his infallible
knowledge of things diſtant and future, (which to us ſeem altogether
contingent,) as he had given when he ſent them for the aſs on which he
rode in triumph ; (ch. 11.6.) “Go into the city, (for the paſſover muſt
be eaten in Jeruſalem,) and there shall meet you a man bearing a pitcher
of water; Ş. ſervant ſent for water to clean the rooms in his maſter’s
houſe ;) follow him, go in where he goes, inquire for his maſter, the good
man of the houſe, (v. 14.) and deſire him to ſhew you a room.” No
doubt, the inhabitants of Jeruſalem had rooms fitted up to be let out, for
this occaſion, to thoſe that came out of the country to keep the paſſover,
and one of thoſe Chriſt made uſe of ; not any friend’s houſe, nor any
houſe he had formerly frequented, for then he would have ſaid, “Go to
ſuch a friend,” or, “You know where we uſed to be, go thither and
prepare.” Probably, he went where he was not known, that he might
be undisturbed with his diſciples. Perhaps he notified it by a ſign, to
conceal it from Judas, that he might not know till he came to the place;
and by ſuch a ſign to intimate that he will dwell in the clean heart, that
is, washed as with pure water. Where he deſigns to come, a pitcher of
water muſt go before him ; ſee Iſa. 1. 16... 18.
3. He ate the paſſover in an upper room furnished, spapiyoy—laid with
carpets; ſo Dr. Hammond; it would ſeem to have been a very handſome
dining room. Chriſt was far from affecting anything that looked ſtately
in eating his common meals; on the contrary, he choſe that which was
homely, ſat down on the graſs: but when he was to keep a ſacred feaſt,
in honour of that, he would be at the expenſe of as good a room as he
could get. God looks not at outward pomp, but he looks at the tokens
and expreſſions of inward reverence for a divine inſtitution, which, it is to
be feared, thoſe want, who, to ſave charges, deny themſelves decencies
in the worſhip of God. *
4. He ate it with the twelve, who were his family, to teach thoſe who
have the charge of families, not only families of children, but families of
Jérvants, or ñº of ſcholars, or pupils, to keep up religion among
them, and worſhip God with them. If Chriſt came with the twelve,
then Judas was with them, though he was at this time contriving to be-
tray his Maſter; it is plain by what follows, (v. 20.) that he was there:
he did not abſent himſelf, left he ſhould have been ſuſpected; had his
..ſeat been empty at this feaſt, they would have ſaid, as Saul of David, He
is not clean, ſurely he is not clean, 1 Sam. 20. 26. Hypocrites, though
they know it is at their peril, yet crowd into ſpecial ordinances, to keep
up their repute, and palliate their ſecret wickedneſs. Chriſt did not
exclude him from the feaſt, though he knew his wickedneſs, for it was
not as yet become public and ſcandalous. Chriſt, deſigning to put the
keys of the kingdom of heaven into the hands of men, who can but judge
according to outward appearance, would hereby both dire&t and en-
courage them in their admiſfions to his table, to be ſatisfied with a juſti-
fiable profeſſion, becauſe they cannot diſcern the root of bitterneſs till it
Jſprings up.
II. Chriſt’s diſcourſe with his diſciples, as they were eating the paſſ-
over. It is probable that they had diſcourſe, according to the cuſtom of
the feaſt, of the deliverance of Iſrael out of Egypt, and the preſervation
of the firſt-born, and were as pleaſant as they uſed to be together on this
occaſion, till Chriſt told them that which would mix trembling with their
Oys.
o 1. They were pleºſing themſelves with the ſociety of their Master;
but he tells them that they muſt now preſently loſe him; The Son of man
is betrayed; and they knew, for he had often told them, what followed
—If he be betrayed, the next news you will hear of him, is, that he is
crucified and ſlain; God hath determined it concerning him, and he agrees
to it; The Son of man goes, as it is written of him, v. 21. It was
written in the counſels of God, and written in the prophecies of the
Old Teſtament, not one jot or tittle of either of which can fall to the
round. . .
g 2. They were pleaſing themſelves with the ſociety one of another, but
Chriſt caſts a damp upon the joy of that, by telling them, One of you
that eateth with me, shall betray me, v. 18. Chriſt ſaid this, if it might
be, to ſtartle the conſcience of Judas, and to awaken him to repent of his
wickedneſs, and to draw back (for it was not too late) from the brink
of the pit. But for aught that appears, he who was most concerned in
the warning, was least concerned at it. All the reſt were affected with
it. (l.) They began to be ſorrowſill. As the remembrance of our
former falls into fin, ſo the fear of the like again, doth often much im-
bitter the comfort of our ſpiritual feaſts, and damp our joy.
the bitter herbs, with which this paſſover-feast was taken, (2.) They
began to be ſyſpicious of themſelves; they ſaid one by one, Is it I ? And
Here were
Fº
another ſaid, Is it I? They are to be commended for their charity, that
they were more jealous of themſelves than of one another. It is the law
of charity, to hope the best, (1 Cor. 13. 5, 7.) becauſe we aſſuredly
know, therefore we may juſtly ſuſpect, more evil by ourſelves than by our
brethren. They are alſo to be commended for their acquieſcence in what
Chriſt ſaid; they truſted more to his words than to their own hearts;
and therefore do not ſay, “I am ſure it is not I,” but, “ Lord, is it I.
ſee if there be ſuch a way of wickedneſs in us, ſuch a root of bitterneſs,
and diſcover it to us, that we may pluck up that root, and ſtop up that
way.”
$ow, in anſwer to their inquiry, Chriſt faith that, [1..] Which would
make them eaſy ; “It is not you, nor you ; it is this that now dips with.
me in the dish ; the adverſary and enemy is this wicked Judas.” [2.]
Which, one would think, ſhould make Judas very uneaſy. If he go on.
in his undertaking, it is upon the ſword’s point, for woe to that man by
whom the Son of man is betrayed; he is undone, for ever undone; his
fin will ſoon find him out ; and it were better for him that he had never
been born, had never had a being than ſuch a miſerable one as he muſt
have. It is very probable that Judas encouraged himſelf in it with this
thought, that his Maſter had often ſaid he muſt be betrayed; “And if
it muſt be done, ſurely God will not find fault with him that doth it,
for who has reſiſted his will 2’” As that objećtor argues, Rom. 9. 19.
But Chriſt tells him that this will be no ſhelter or excuſe to him ; “The
Son of man indeed goes, as it is written of him,” as a lamb to the ſlaugh-
ter; but woe to that man by whom he is betrayed. God’s decrees to per-
mit the fins of men, and bring glory to himſelf out of them, do neither
neceſſitate their fins, nor determine to them, nor will they be any excuſe
of the fin, or mitigation of the puniſhment. Chriſt was delivered in-
deed by the determinate counſel and fore-knowledge of God; but, not-
withſtanding that, it is with wicked hands that he is crucifted and ſlain,
A&ts 2, 23.
III. The inſtitution of the Lord’s ſupper.
I. It was inſtituted in the cloſe of a ſupper, when they were ſufficiently
fed with the paſthal lamb, to ſhew that in the Lord’s ſupper there is no
bodily repast intended; to preface it with ſuch a thing, is to revive
Moſes again. But it is food for the ſoul only, and therefore a very little
of that which is for the body, as much as will ſerve for aftgn, is enough.
It was at the cloſe of the paſſover-ſupper, which by this was evangelized,
and then ſuperſeded and ſet aſide. Much of the doćtrine and duty of
the euchariſt is illuſtrated to us by the law of the paſſover; (Exod. 12.)
for the Old Teſtament inſtitutions, though they do not bind us, yet
instruct us, by the help of a goſpel-key to them. And theſe two ordi-
nances lying here ſo near together, it may be good to compare them,
and obſerve how much ſhorter and plainer the inſtitution of the Lord’s
fupper is, than that of the paſſover was. Chriſt’s yoke is eaſy in com-
pariſon with that of the ceremonial law, and his ordinances are more ſpi-
ritual.
2. It was inſtituted by the example of Chriſt himſelf; not with the
ceremony and ſolemnity of a law, as the ordinance of baptiſm was, after
Chriſt's reſurre&tion, (Matth. 28. 19.) with, Be it enacted by the autho-
rity aforeſaid, by a power given to Chriſt in heaven and on earth; (v. 18.)
but by the practice of our Maſter himſelf, becauſe intended for thoſe who
are already his diſciples, and taken into covenant with him ; but it has
the obligation of a law, and was intended to remain in full force, power,
and virtue, till his ſecond coming. t
3. It was inſtituted with bleſſing and giving of thanks ; the gifts of
common providence are to be ſo received, (1 Tim. 4. 4, 5.) much more
the gifts of ſpecial grace. He bleſſed, (v. 22.) and gave thanks, v. 23.
At his other meals, he was wont to bleſs, and give thanks ; (ch. 6.41.-
8, 7.) ſo remarkably, that he was known by it, Luke 24, 30, 31. And
he did the ſame at this meal. t *
4. It was inſtituted to be a memorial of his death ; and therefore he
brake the bread, to ſhew how it pleaſed the Lord to bruiſe him ; and he
called the wine, which is the blood of the grape, the blood of the New
Testament. The death Chriſt died was a bloody death, and frequent men-
tion is made of the blood, the precious blood, as the price of our redemp-
tion ; for the blood is the life, and made alonement for the ſoul, Lev. 17.
11, 14. The pouring out of the blood was the moſt ſenſible indication
of the pouring out of hisJöul, Iſa, 53.12. Blood has a voice ; ( Gen. 4.
10.) and therefore the blood is ſo often mentioned, becauſe it was to
ſpeak, Heb. 1%. 24. It is called the blood of the New Testament; for
| the covenant of grace became a testament, and of force by the death
of Chriſt, the Teſtator, Heb. 9. 16. It is ſaid to be shed for many, to
|juſtify many, (Iſa. 53. 12.) to bring many ſons to glory, Heb. 2, 10.
. . . . . ST. MARK, XIV.
It was ſufficient for many, being of infinite value; it has been of uſe to
many ; we read of a great multitude which no man could number, that
had all “waſhed their robes, and made them white in the blood of the
I.amb ;” (Rev. 7. 9, 14.) and ſtill it is a fountain opened. How com-
- fortable is this to poor repenting finners, that the blood of Chriſt is shed
for many / And if for many, why not for me 2 If for finners, finners of
the Gentiles, the chief of finners, then why not for me 2 *s
5. It was inſtituted to be a ratification of the covenant made with us
in him, and a fign of the conveyance of thoſe benefits to us, which were
purchaſed for us by his death ; and therefore he brake the bread to them,
(v. 22.) and ſaid, Take, eat of it: he gave the cup to them, and ordered
them to drink of it, v. 23. Apply the doćtrine of Chriſt crucified to
yourſelves, and let it be meat and drink to your ſouls, ſtrengthening,
nouriſhing, and refreſhing, to you, and the ſupport and comfort of your
Ípiritual life.
6. It was inſtituted with an eye to the happineſs of heaven, and to be
an earneſt and fore-taſte of that, and thereby to put our mouths out of
taſte for all the pleaſures and delights of ſenſe; (v. 25.) I will drink no
more of the fruit of the vine, as it is a bodily refreſhment. I have done
with it. No one, having taſted ſpiritual delights, straightway défires ſen-
fitive ones, for he ſaith, The ſpiritual is better; (Luke 5. 39.) but
every one that hath taſted ſpiritual delights, ſtraightway defires eternal
ones, for he faith, Thoſe are better still ; and therefore let me drink no
more of the fruit of the vine, it is dead and flat to thoſe that have been
made to drink of the river of God’s pleaſures; but, Lord, haſten the
day, when I ſhall drink it new and freſh in the kingdom of God, where it
ſhall be for ever new, and in perfeótion.
7. It was cloſed with a hymn, v. 26. Though Chriſt was in the midſt
of his enemies, yet he did not, for fear of them, omit this ſweet duty of
finging pſalms. Paul and Silas ſang, when the priſoners heard them.
This was an evangelical ſong, and goſpel-times are ſpoken of in the Old
Teſtament, as times of rejoicing, and praiſe is expreſſed by ſinging. This
was Chriſt’s ſwan-like ſong, which he ſang juſt before he entered
upon his agony; probably, that which was uſually ſung, Pſ. 114. to 119.
IV. Chriſt’s diſcourſe with his diſciples, as they were returning to
Bethany by moon-light. When they had ſung the hymn, preſently they
went out. It was now near bed, time, but our Lord Jeſus had his heart
ſo much upon his ſuffering, that he would not come into the tabernacle of
his houſe, nor go up into his bed, nor give ſleep to his eyes, when that
work was to be done, Pſ. 132. 3, 4. The Iſraelites were forbidden to
go out of their houſes that night, that they eat the paſſover, for fear of
the ſword of the deſtroying angel, Exod. 12. 22, 23. But becauſe
Chriſt, the great Shepherd, was to be ſmitten, he went out purpoſely to
expoſe himſelf to the ſword, as a Champion ; they evaded the de-
ſtroyer, but Chriſt conquered him, and brought destructions to a perpetual
end.
1. Chriſt here foretells that in his ſufferings he ſhould be deſerted by
all his diſciples ; “Tou will all be offended becauſe of me, this night. I
know you will, (v. 27.) and what I tell you now, is no other than what
the ſcripture has told you before ; I will/inite the shepherd, and then the
sheep will be ſcattered.” Chriſt knew this before, and yet welcomed them
at his table ; he forefees the falls and miſcarriages of his diſciples, and
yet doth not refuſe them. , Nor ſhould we be diſcouraged from com-
ing to the Lord’s ſupper, by the fear of relapſing into fin afterward;
but, the greater our danger is, the more need we have to fortify ourſelves
by the diligent conſcientious uſe of holy ordinances. Chriſt tells them
that they would be offended in him, would begin to queſtion whether he
were the Meſfiah or no, when they ſaw him overpowered by his enemies.
Hitherto, they had continued with him in his temptations; though they
had ſometimes offended him, yet they had not been offended in him, nor
turned the back upon him ; but now the ſtorm would be ſo great, that
they would all ſlip their anchors, and be in danger of shipwreck. Some
trials are more particular ; (as Rev. 2. 10. The Devil shall caſt ſome of
3you into priſon ;) but others are more general, an “hour of temptation,
which ſhall come upon all the world,” Rev. 3. 10. The ſmiting of the
ſhepherd is , often the ſcattering of the ſheep : magiſtrates, miniſters,
maſters of families, if theſe are, as they ſhould be, shepherds to thoſe
under their charge, when any thing comes amiſs to them, the whole flock
ſuffers for it, and is endangered by it.
But Chriſt encourages them with a promiſe that they ſhall rally again,
ſhall return both to their duty and to their comfort; (v. 28.) After I
am riſen, I will gather you in from all the places whither you are ſcattered,
Ezek. 34. 12. I will go before you into Galilee, will ſee our friends, and
enjoy one another, there.” * * t;
The Agony in the Garden.
2. He foretells that he ſhould be denied particillarly by Peter. When
they went out to go to the mount of Olives, we may fuppoſe that they
dropped Judas, (he ſtole away from them,) whereupon the reſt began to
think highly of themſelves, that they stuck to their Maſter, when Judas
quitted him. But Chriſt tells them, that though they ſhould be kept
by his grace from Judas’ apoſtaſy, yet they would have no reaſon to
boaſt of their conſtancy. Note, Though God keep us from being as
bad as the worſt, yet we may well be aſhamed to think that we are not
better than we are. j - º * , w
(1.) Peter is confident that he ſhould not do ſo ill as the reſt of the
diſciples; (v. 29.) Though all should be offended, all his brethren here
preſent, yet will not I. He ſuppoſes himſelf not only ſtronger than
others, but ſo much ſtronger, as to be able to receive the ſhock of a
temptation, and bear up againſt it, all alone ; to stand, though no body
ſtood by him. It is bred in the bone with us, to think well of ourſelves,
and trust to our own hearts.
(2.) Chriſt tells him that he will do worſe than any of them. They
will all deſert him, but he will deny him ; not once, but thrice ; and that
preſently; “This day, even this night before the cock crow twice, thou
wilt deny that ever thou hadſt any knowledge of me, or acquaintance
with me, as one aſhamed and afraid to own me.” g
(3.) He ſtands to his promiſe; “If I should die with thee, I will not
deny thee; I will adhere to thee, though it coſt me my life :'' and, no
doubt, he thought as he ſaid. Judas ſaid nothing like this, when Chriſt
told him he would betray him. He finned by contrivance, Peter by
ſurpriſe ; he deviſed the wickedneſs, (Mic, 2. 1.) Peter was overtaken in
this fault, Gal. 6. J. It was ill done of Peter, to contradićt his Maſter.
If he had ſaid, with fear and trembling, “ Lord, give me grace to keep
me from denying thee, lead me not into this temptation, deliver me from
this evil,” it might have been prevented: but they were all thus confi-
dent; they who ſaid, Lord, Is it I ? now ſaid, It shall never be I.
Being acquitted from their fear of betraying Chriſt, they were now fe-
cure. But he that thinks he ſtands, muſt learn to take heed left he
fall; and he that girdeth on the harneſs, not boaſt as though he had put it
off.
32, And they came to a place which was named Geth-
ſemane: and he ſaith to his diſciples, Sit ye here, while I
ſhall pray. 33. And he taketh with him Peter, and
James, and John, and began to be fore-amazed, and to
be very heavy, 34. And faith unto them, My ſoul is
exceeding ſorrowful unto death : tarry ye here, and watch.
35. And he went forward a little, and fell on the ground,
and prayed, that if it were poſſible the hour might paſs
from him. 36. And he ſaid, Abba, Father, all things are
poſſible unto thee, take away this cup from me : never-
theleſs, not what I will, but what thou wilt. 37. And
he cometh, and findeth them ſleeping, and faith unto
Peter, Simon, ſleepeſt thou ? Couldeſt not thou watch
one hour? 38. Watch ye, and pray, left ye enter into.
temptation : the ſpirit truly is ready, but the fleſh is weak.
39. And again he went away, and prayed, and ſpake the
ſame words. 40. And when he returned, he found them
aſleep again, (for their eyes were heavy,) neither wiſt
they what to anſwer him. 41. And he cometh the third
time, and faith unto them, Sleep on now, and take your
reſt: it is enough, the hour is come ; behold, the Son of
man is betrayed into the hands of finners, 42. Ariſe up,
let us go; lo, he that betrayeth me is at hand.
Chriſt is here entering upon his ſufferings, and begins with thoſe which
were the ſoreſt of all his ſufferings, thoſe in his ſoul. Here we have him
in his agony; this melancholy, ſtory, we had in Matthew ; this agony in
| ſoul was the wormwood and the gall in the affliction and miſèry; and
thereby it appeared that no ſorrow was forced upon him, but that it was
what he freely admitted. e
I. He retired for prayer ; Sit ye here, (faith he to his diſciples,) while
I go a little farther, and pray. . He had lately prayed with them ;
(John 17.) and now he appoints them to withdraw while he goes to his
ST, MARK, XIV.
The Ageny in the Garden.
Father upon an errand peculiar to himſelf. Note, Our praying with
our families will not excuſe our negle&t of ſecret worſhip. When Jacob
entered into his agony, he firſt ſent over all that he had, and was left alone,
and then there wrestled a man with him, (Gen. 32. 23, *} though he
had been at prayer before, (v. 9.) it is likely, with his family.
II. Even into that retirement he took with him Peter, and James,
and John, (v. 88.) three competent witneſſes of this part of his humi-
Ration; and though great ſpirits care not how few know any thing of
their agonies, he was not aſhamed that they ſhould ſee.
Peter here, in this chapter, and James and John ; (ch. 10, 39.), and
therefore Chriſt takes them to ſtand by, and ſee what a ſtruggle he had
with the bloody baptiſm and the bitter cup, to convince them that they
knew not what they ſaid. It is fit that they who are moſt confident, ſhould
be first tried, that they may be made ſenſible of their folly and weakneſs.
III. There he was in a tremendous agitation ; (v. 83.) He began to
be ſore-amazed—ºagósſºz, a word not uſed in Matthew, but very
fignificant; it beſpeaks ſomething like that horror of great darkneſs,
which fell upon Abraham, (Gen. 15.12.) or, rather, ſomething much
worſe, and more frightful. The terrors of God ſet themſelves in array
against him, and he allowed himſelf the actual and intenſe contemplation
of them. Never was ſorrow like unto his at that time; never any had ſuch
experience as he had had from eternity of divine favours, and therefore
never any had, or could have, ſuch a ſenſe as he had of divine favours.
Yet there was not the leaſt diſorder or irregularity in this commotion of
his ſpirits; his affections roſe not tumultuouſly, but under dire&tion, and
as they were called up, for he had no currupt nature to mix with them, as
we have. If water have a ſediment at the bottom, though it may be
clear while it ſtands ſtill, yet, when ſhaken, it grows muddy ; ſo it is
with our affections ; but pure water in a clean glaſs, though ever ſo.
much ſtirred, continues clear; and ſo it was with Chriſt. Dr. Light-
foot thinks it very probable that the Devil did now appear to our Sa-
viour in a viſible ſhape, in his own shape and proper colour, to terrify and
affright him, and to drive him from his hope in God, (which he aimed
at in perſecuting Job, a type of Chriſt, to make him curſe God, and die,)
and to deter him from the further proſecution of his undertaking; what-
ever hindered him from that, he looked upon as coming from Satan,
Matth. 16. 23. When the Devil had tempted him in the wilderneſs, it
is ſaid, He departed from him for a ſeaſon, (Luke 4. 3.) intending an-
other grapple with him, and in another way ; finding that he could not
by his flatteries allure him into fin, he would try by his terrors to aſ:
jºright him into it, and ſo make void his defign.
IV. He made a ſad complaint of this agitation. He ſaid, My ſoul is
eaceeding Jorrowful. J. He was made Sin for us, and therefore was
thus ſorrowful; he fully knew the malignity of the fins he was to ſuffer
for ; and having the higheſt degrees of love to God, who was offended
by them, and of love to man, who was damaged and endangered by them,
now that thoſe were ſet in order before him, no marvel that his ſoul was
exceeding ſorrowful. Now he was made to ſerve with our ſºns, and was
thus wearied with our iniquities. 2. He was made a Curſe for us; the
curſes of the law were transferred to him as our Surety and Repreſenta-
tive, not as originally bound with us, but as bail to the action. And when
his ſoul was thus exceeding ſorrowful, he did, as it were, yield to them,
and lie down under the load, until by his death he had ſatisfied for ſin,
and ſo for ever aboliſhed the curſe. He now taſted death, (as he is ſaid
to do, Heb. 2. 9.) which is not an extenuating expreſſion, as if he did
but taſte it; no, he drank up even the dregs of the cup ; but it is rather
aggravating; it did not go down by wholeſale, but he taſted all the bit-
termeſs of it. This was that fear which the apoſtle ſpeaks of, (Heb.
5. 7.) a natural fear of pain and death, which it is natural to human ma-
ture to ſtartle at. t
Now the confideration of Chriſt’s ſufferings in his ſoul, and his ſor-
zows for us, fbould be of uſe to us, -
(1.) To imbitter our ſºns. , Can we ever entertain a frvourable or ſo
much as a ſlight, thought of fin, when we fee what impreſſion fin (though
but imputed) made upon the Lord Jeſus 2 Shall that ſit light upon our
fouls, which ſat ſo heavy upon his 2 Was Chriſt in ſuch an agony for
our fins, and ſhall we never be in an agony about them How ſhould we
look upon him whom we have have preſſed, whom we have pierced, and
wourn, and be in bitterneſs P It becomes us to be exceeding ſorrowful for
fin, becauſe Chriſt was fo, and never to make a mock at it. ' If Chriſt thus
ſuffered for fin, let us arm ourſelves with the ſame mind.
(2.) Toſweeten our ſorrows ; if our ſouls be at any time exceeding ſor-
zowyſuſ, through the afflićtions of this preſent time, let us remember that
Vol. IV. No. 81.
**
Theſe three |
had boaſted moſt of their ability and willingneſs to ſuffer with him;
| their help, but becauſe he would have them to look upon him, and receive
|
our Maſter was ſo before us, and the diſciple is not greater than his 7.ord.
Why ſhould we affect to drive away ſorrow, when Chriſt for our ſakes
| courted it, and ſubmitted to it, and thereby not only took out the sting
of it, and made it tolerable, but put virtue into it, and made it profitable,
| (for by the ſadneſs of the countenance the heart is made better,) nay, and
put ſweetneſs into it, and made it comfortable. Bleſſed Paul was ſºrrow-
Jul, and yet always rejoicing. If we be exceeding ſorrowful, it is but unto
death ; that will be the period of all our ſorrows, if Chriſt be our's;
when the eyes are cloſed, all tears are wiped away from them. *
V. He ordered his diſciples to keep with him, not becauſe he needed
instruction ; he ſaid to them, Tarry ye here and watch. He had ſaid to
the other diſciples nothing but, Sit ye here : (v. 82.) but theſe three he
bids to tarry and watch, as expecting more from them than from the reſt.
VI. He addreſſed himſelf to God by prayer; (v. 35.) Hejº on the
ground, and prayed. . It was but a little before this, that in prayer he
(ift up his eyes ; (John 17. 1.) but here, being in an agony, he fell upon
his face, accommodating himſelf to his preſent humiliation, and teaching
us thus to abaſe ourſelves before God; it becomes us to be low, when we
come into the preſence of the Most High. , 1. As Man, he deprecated
his ſufferings, that, if it were possible, the hour might paſs from him ;
(v. 35.) “This short, but sharp afflićtion, that which I am now this
hour to enter upon, let man’s ſalvation be, if possible, accompliſhed with-
out it.” We have his very words, (v. 36.) Abba, Father. The Syriac
word is here retained, which Chriſt uſed, and which ſignifies Father, to
intimate what an emphaſis our Lord Jeſus, in his ſorrows, laid upon it,
and would have us to lay. It is with an eye to this, that St. Paul re-
tains this word, putting it into the mouths of all that have the Spirit of
adoption ; they are taught to cry, Abba, Father, Rom. 8.15. Gal. 4. 6.
Father, all things are poſſible to thee. Note, Even that which we cannot
expe&t to be done for us, we ought yet to believe that God is able to do ;
and when we ſubmit to his will, and refer ourſelves to his wiſdom and
mercy, it muſt be with a believing acknowledgment of his power, that
all things are poſſible to him. 2. As Mediator, he iºdin the will
of God concerning them; “Nevertheleſs, not what I wiłł, but what thou
will. ... I know the matter is ſettled, and cannot be altered, I muſt ſuffer
and die, and I bid it welcome.” -
VII. He rouſed his diſciples, who were dropped afleep while he was
at prayer, v. 37, 38. He comes to look after them, ſince they did not
look after him ; and he finds them aſleep, ſo little affected were they with
his ſorrows, his complaints, and prayers. This careleſſneſs of their’s was
a preſage of their further offence in deſerting him; and it was an aggra-
vation of it, that he had ſo lately commended them for continuing with
him in his temptations, though they had not been without their faults.
Was he ſo willing to make the beſt of them, and were they ſo indifferent
in approving themſelves to him : They had lately promiſed not to be
offended in him ; what and yet mind him ſo little He particularly up-
braided Peter with his drowſineſs ; Simon, J'eepest thou ? K2 av ráxyoy—
“It'hat thou, my ſon 2 Thou that didſt ſo poſitively promiſe thou
wouldeſt not deny me, doſt thou ſlight me thus : From thee I expected
better things. Couldest thou not watch one hour P” He did not requive
him to watch all night with him, only for one hour. It aggravates our
faintneſs and ſhort continuance in Chriſt’s ſervice, that he doth not over-
taſk us, nor weary us with it, Iſa. 43. 23. He puts upon us no other
burthen than to hold fast till he comes; (Rev. 2. 24, 25.) and behold,
he comes quickly, Rev. 3, 11. -
As thoſe whom Chriſt loves he rebukes when they do amiſs, ſo thoſe
whom he rebukes he counſels and comforts. 1. It was a very wiſe and
faithful word of advice which Chriſt here gave to his diſciples; J/atch
and pray, lest ye enter into temptation, v. 38. It was bad to ſleep when
Chriſt was in his agony, but they were entering into further temptation,
and if they did not ſtir up themſelves, and fetch in grace and ſtrength
from God by prayer, they would do worſe ; and ſo they did, when they
all forſook him, and fled. 2. It was a very kind and tender excuſe that
Chriſt made for them ; “The ſpirit truly is willing ; I know it is, it is
ready, it is forward; you would willingly keep awake, but you cannot.”
This may be taken as a reaſon for that exhortation, “Watch and pray;
becauſe, though the ſpirit is willing, I grant it is, (you have fincerely
reſolved never to be offended in me,) yet the flesh is weak, and if you do
not watch and pray, and uſe the means of perfeverance, you may be over-
come, notwithſtanding.” The confideration of the weakneſs and infir-
mity of our flesh ſhould engage and quicken us to prayer and watchfulneſs,
when we are entering into temptation. º
VIII. He repealed his addreſs to his Father; (v. 89.) He went again
4. O y
J
- \ - \
... . . . . . ST, MARK, XIV.
and prayed, ſaying röy &vray Xiyoy—the ſame word, or matter, or buſineſs;
he ſpake to the ſame purport, and again the third time. This teaches us,
that men ought always to pray, and not to faint, Luke 18.1. Though
the anſwers to our prayers do not come quickly, yet we muſt renew our
requeſts, and continue instant in prayer; for “ the viſion is for an ap-
pointed time, and at the end it ſhall ſpeak, and not lie,” Hab. 2. 3.
Paul, when he was “buffeted by a meſſenger of Satan, befought the
Lord thrice,” as Chriſt did here, before he obtained an anſwer of peace,
2 Cor. 12. 8. A little before this, when Chriſt, in the trouble of his
Joul, prayed, Father, glorify thy name, he had an immediate anſwer by a
voice from heaven, “I have both glorified it, and I will glorify it yet
again ; but now he muſt come a ſecond and a third time, for the viſits
of God’s grace, in anſwer to prayer, come ſooner or later, according to
the pleaſure of his will, that we may be kept depending.
IX. He repeated his viſits to his diſciples. Thus he gave a ſpecimen
of his continued care for his church on earth, even when it is half aſleep,
and not duly concerned for itſelf, while he ever lives making interceffion
with his Father in heaven. See how, as became a Mediator, he paſſes
and repaſſes between both. He came the ſecond time to his diſciples, and
jound them aſleep again, v. 40. See how the infirmities of Chriſt’s dif-
ciples return upon them, notwithſtanding their reſolutions, and overpower
them, notwithſtanding their reſiſtance; and what clogs thoſe bodies of
ours are to our ſouls, which ſhould make us long for that bleſſed ſtate in
which they ſhall be no more our encumbrance. This ſecond time he
ſpake to them as before, but they wist not what to anſwer him ; they were
aſhamed of their drowfineſs, and had nothing to ſay in excuſe for it. Or,
They were ſo overpowed with it, that, like men between ſleeping and
waking, they knew not where they were, or what the ſaid. But, the
third time, they were bid to ſleep if they would ; (v. 41.) “Sleep on now
and take your rest. I have now no more occaſion for your watching,
you may ſleep if you will, for me.” It is enough ; we had not that
word in Matthew. “You have had warning enough to keep awake,
and would not take it; and now you ſhall ſee what little reaſon you
have to be ſecure.” 'Amixel, I diſcharge you from any further attendance;
fo ſome underſtand it ; “Now the hour is come, in which I knew you
would all forſake me, even take your courſe ;” as he ſaid to Judas,
What thou doest, do quickly. The Son of man is now betrayed into the
hands of ſinners, the chief prieſts and elders; thoſe worst of finners, be-
cauſe they made a profeſſion of ſanétity. “Come, riſe up, do not lie
dozing there. Let us go and meet the enemy, for lo, he that betrayeth
me, is at hand, and I muſt not now think of making an eſcape.” When
we ſee trouble at the door, we are concerned to ſtir up ourſelves to get
ready for it.
43. And immediately, while he yet ſpake, cometh Judas,
one of the twelve, and with him a great multitude with
fwords and ſtaves, from the chief prieſts, and the Scribes,
and the elders. 44. And he that betrayed him, had given
them a token, ſaying, Whomſoever I ſhall kiſs, that ſame is
he ; take him, and lead him away ſafely. 45. And as ſoon
as he was come, he goeth ſtraightway to him, and faith,
Maſter, maſter; and kiſſed him. 46. And they laid their
hands on him, and took him. 47. And one of them that
{tood by, drew a ſword, and ſmote a ſervant of the High
Prieſt, and cut off his ear.
you in the temple, teaching, and ye took me not : but the
ſcriptures muſt be fulfilled. 50. And they all forſook
him, and fled. 51. And there followed him a certain
young man, having a linen cloth caſt about his naked
body ; and the young men laid hold on him. 52. And he
left the linen cloth, and fled from them naked.
We have here the ſtizing of our Lord Jeſus by the officers of the
chief prieſts. This was what his enemies had long aimed at, they had
often ſent to take him ; but he had eſcaped out of their hands, becauſe
his hour was not come, nor could they now have taken him, had he not
freely ſurrendered himſelf. He began firſt to ſuffer in his/bul, but after-
ward ſuffered in his body that he might ſatisfy for fin, which begins in
48. And Jeſus anſwered and
ſaid unto them, Are ye come out as againſt a thief, with
ſwords and will ſtaves, to take me? 49. I was daily with
The Treachery of Judas.
the heart, but afterward makes the members of the body instruments of
unrighteouſneſs. º - t
I. Here is a band of rude miſcreants employed to take our Lord Jeſus,
and make him a Priſoner; a great multitude with ſwords and staves.
There is no wickedneſs ſo black, no villamy ſo horrid, but there may be
found among the children of men fit tools to be made uſe of, that will
not ſcruple to be employed ; ſo miſerably depraved and vitiated is man-
kind. At the head of this rabble is Judas, one of the twelve, one of thoſe
that had been many years intimately converſant with our Lord Jeſus,
had propheſied in his name, and in his name caſt out devils, and yet be-
trayed him. It is no new thing for a very fair and plauſible profeſſion
to end in a ſhameful and fatal apoſtaſy. How art thou fallen, O Lucifer t
II. Men of no leſs figure than the chief prieſts, and the Scribes, and
the elders, ſent them, and ſet them on work, who pretended to expect
the Meſfiah, and to be ready to welcome him; and yet, when he is come,
and has given undeniable proofs that it is he that should come, becauſe he
doth not make court to them, nor countenance and ſupport their pomp
and grandeur, becauſe he appears not as a temporal Prince, but ſets up
a ſpiritual kingdom, and preaches repentance, reformation, and a holy
life, and directs men’s thoughts, and affections, and aims, to another
world, they ſet themſelves againſt him, and without giving the credentials
he produces, an impartial examination, reſolve to run him down. -
III. Judas betrayed him with a kiſs; abuſing the freedom Chriſt uſed
to allow his diſciples, of kiſſing his cheek at their return, when they had
been any time abſent. He called him, Master, Master, and kiſſed him ;
he ſaid, Rabbi, Rabbi, as if he had been now more reſpectful to him than
ever. It is enough to put one for ever out of conceit with being called
of men Rabbi, Rabbi, (Matth. 23. 7.) fince it was with this compliment
that Chriſt was betrayed. He bid them take him, and lead him away
Jºſely. Some think that he ſpake this ironically, knowing that they
could not ſecure him unleſs he pleaſed, that this Samſon could break
their bonds aſunder as threads of tow, and make his eſcape, and then he
ſhould get the money, and Chriſt the honour, and no harm done; and I
ſhould think ſo too, but that Satan was entered into him, ſo that the
worſt and moſt malicious intention of this ačtion is not too black to be
ſuppoſed. Nay, he had often heard his Maſter ſay, that, being betrayed,
he ſhould be crucified, and had no reaſon to think otherwiſe.
IV. They arreſted him, and made him their priſoner; (v. 46.) They
laid their hands on him, rude and violent hands, and took him into cuſ-
tody; triumphing, it is likely, that they had done that which had been
often before attempted in vain.
V. Peter laid about him, in defence of his Maſter, and wounded one
of the affailants, being for the preſent mindful of his promiſe, to venture
his life with his Maſter. He was one of them that ſtood by, of them that
were with him, (ſo the word fignifies,) of thoſe three diſciples that were
with him in the garden; he drew a ſword, and aimed, it is likely, to cut
off the head, but miſſed his blow, and only cut off the ear, of a ſervant of
the High Prieſt, v. 47. It is eaſier to fight for Chriſt than to die for
him ; but Chriſt’s good ſoldiers overcome, not by taking away other
people’s lives, but by laying down their own, Rev. 12. 1 1.
VI. Chriſt argues with them that had ſeized him, and ſhews them
the abſurdity of their proceedings againſt him. I. That they came
out against him ; as againſt a thieſ, whereas he was innocent of any crime;
he taught daily in the temple, and if he had any wicked deſign, there it
would ſome time or other have been diſcovered; nay, theſe officers of
the chief prieſts, being retainers to the temple, may be ſuppoſed to have
heard his ſermons there ; (I was with you in the temple ;) and had he
not taught them excellent doćtrine, even his enemies themſelves being
judges 2 Were not all the words of his mouth in righteouſneſs 2 Was there
any thing froward or perverſe in them, Prov. 8. 8. By his fruits he was
known to be a good Tree; why then did they come out againſt him as
a thief? 2. That they came to take him thus privately, whereas he was
neither ashamed nor afraid to appear publicly in the temple. He was
none of thoſe evil-doers that hate the light, néither come to the light, John
3, 20. If their maſters had any thing to ſay to him, they might meet
him any day in the temple, where he was ready to anſwer all challenges,
all charges ; and there they might do as they pleaſed with him, for the
i prieſts had the cuſtody of the temple, and the command of the guards
about it : but to come upon him thus at midnight, and in the place of
his retirement, was baſe and cowardly. This was to do as David’s enemy,
that “ ſat in the lurking places of the villages, to murder the innocent,”
Pſ. 10.8. But this was not all, 3. They came with ſwords and ſtaves, ,
as if he had been in arms againſt the government, and muſt have the
pºſſe comitatus raiſed to reduce him. There was no occaſion for thoſe
º ST, MARK, XIV.
Chriſt brought before the High Prieſt,
\
weapons; but they made this ado, (1.) To ſecure themſelves from the !
rage of ſome ; they came armed, becauſe they feared the people ; but
thus were they in great fear, where no fear was, Pſ. 53.5.
take him, they repreſented him to the people (who are apt to take im-
preſſions this way) as a dangerous turbulent man, and ſo endeavoured to
incenſe them againſt him, and make them cry out, Crucify him, arucify
him, having no other way to gain their point.
VII. He reconciled himſelf to all this injurious, ignominious treat-
ment, by referring himſelf to the Old Teſtament predićtions of the Meſ-
fiah. I am hardly uſed, but I ſubmit, for the ſtriptures must be fulfilled,
v. 49. 1. See here what a regard Chriſt had to the ſcriptures ; he would
bear any thing rather than that the leaſt jot or tittle of the word of God |
ſhould fall to the ground; and as he had an eye to them in his ſufferings,
ſo he has in his glory; for what is Chriſt doing in the government of the
world, but fulfilling the ſcriptures 2 2. See what uſe we are to make of
the Old Teſtament; we muſt ſearch for Chriſt, the true Treaſure hid in
that field; as the hiſtory of the New Teſtament expounds the prophecies
of the Old, ſo the prophecies of the Old Teſtament illuſtrate the hiſtory
of the New.
VIII. All Chriſt’s diſciples, hereupon, deſerted him; (v. 50.) They
all forſook him, and fled. They were very confident that they ſhould ad-
here to him; but even good men know not what they will do, till they
are tried. If it was ſuch a comfort to him, as he had lately intimated,
that they had hitherto continued with him in his leſſer trials, (Luke 22.
28.) we may well imagine what a grief it was to him, that they deſerted
(2) To ex-
poſe him to the rage of others. By coming with ſwords and staves to
him now in the greateſt, when they might have done him ſome ſervice—
when he was abuſed, to protećt him, and when accuſed, to witneſs for
him. Let not thoſe that ſuffer for Chriſt, think it ſtrange, if they be
thus deſerted, and if all the herd ſhun the wounded deer ; they are not
better than their Maſter, nor can expect, to be better uſed either by their
enemies or by their friends. When St. Paul was in peril, none stood by
him, but all men forſook him, 2 Tim. A. 16.
IX. The noiſe diſturbed the neighbourhood, and ſome of the neigh-
bours were brought into danger by the riot, v. 51, 52. This paſſage of
ſtory we have not in any other of the evangeliſts. Here is an account
of a certain young man, who, as it ſhould ſeem, was no diſciple of Chriſt,
nor, as ſome have imagined, a ſervant of the houſe wherein Chriſt had
eaten the paſſover, who followed him to ſee what would become of him,
(as the ſons of the prophets, when they underſtood that Elijah was to be
taken up, went to view afar off; 2 Kings 2.7.) but ſome young man that
lived near the garden, perhaps in the houſe to which the garden belonged.
Now obſerve concerning him,
1. How he was frightened out of his bed, to be aſpectator of Chriſt's
ſufferings. Such a multitude, ſo armed, and coming with ſo much fury,
and in the dead of the night, and in a quiet village, could not but produce
a great ſtir ; this alarmed our young man, who perhaps thought there
was ſome tumult or riſing in the city, ſome uproar among the people, and
had the curioſity to go, and ſee what the matter was, and was in ſuch
haſte to inform himſelf, that he could not ſtay to dreſs himſelf, but threw
a ſheet about him, as if he would appear like a walking ghoſt, in grave-
clothes, to frighten thoſe who had frightened him, and ran among the
thickeſt of them with this queſtion, What is to do here 2 Being told, he
had a mind to ſee the iſſue, having, no doubt, heard much of the fame of
this Jeſus; and therefore when all his diſciples had quitted him, he con-
tinued to follow him, defirous to hear what he would ſay, and ſee what he
would do. Some think that his having no other garment than this linen
cloth upon his naked body, intimates that he was one of thoſe Jews who
made a greater profeſſion of piety than their neighbours, in token of
which, among other inſtances of auſterity and mortification of the
body, they uſed no clothes but one linen garment, which, though
contrived to be modeſt enough, was thin and cold. But I rather think
that this was not his conſtant wear. * f
2. See how he was frightened into his bed again, when he was in dan-
ger of being made a sharer in Chriſt's ſufferings. His own diſciples had
run away from him ; but this young man, having no concern for him,
thought he might ſecurely attend him, eſpecially being ſo far from being
armed, that he was not ſo much as clothed ; but the young men, the Ro-
man ſoldiers, who were called to aſſiſt, laid hold of him, for all was fiſh
that came to their net. Perhaps they were now vexed at themſelves,
that they had ſuffered the diſciples to run away, and they being got out
of their reach they reſolved to ſeize the firſt they could lay their hands
on ; though this young man was perhaps one of the strictest ſect of the
Jewiſh church, yet the Roman foldiers made no conſcience of abuſing
him upon this occaſion. Finding himſelf in danger, he left the linen cloth
by which they had caught hold of him, and fled away naked. This paſ-
ſage is recorded to ſhew what a barbarous crew this was, that was ſent
to ſeize Chriſt, and what a narrow eſcape the diſciples had of falliñg into
their hand's, out of which nothing could have kept them but their Maſ-
ter's care of them; If ye ſeek me, let theſe go their way, John 18, 8. It
alſo intimates that there is no hold of thoſe who are led by curioſity only,
and not by faith and conſcience, to follow Chriſt. - .
53. And they led Jeſus away to the High Prieſt; and
with him were aſſembled all the chief prieſts, and the
elders, and the Scribes. 54, And Peter followed him
afar off, even into the palace of the High Prieſt: aſſº he
ſat with the ſervants, and warmed himſelf at the "fire.
55. And the chief prieſts, and all the council ſought for
witneſs againſt Jeſus to put him to death ; and found
none. 56. For many bare falſe witneſs againſt him, but
their witneſs agreed not together. 57. And there aroſe
certain, and bare falſe witneſs againſt him, ſaying, 58.
We heard him ſay, I will deſtroy this temple that is made
with hands, and within three days I will build another
made without hands. 59. But neither ſo did their wit-
neſs agree together. 60. And the High Prieſt ſtood up
in the midſt, and aſked Jeſus, ſaying, Anſwereſt, thou no-
thing : What is it which theſe witneſs againſt thee : 61.
But he held his peace, and anſwered nothing. Again the
High Prieſt aſked him, and ſaid unto him, Art, thou the
Chriſt, the Son of the bleſſed: 62. And Jeſus ſaid, I am :
and ye ſhall ſee the Son of man fitting on the right hand
of power, and coming in the clouds of heaven. 63. Then
the High Prieſt rent his clothes, and faith, What need we
any further witneſſes 64, Ye have heard the blaſphemy:
what think ye? And they all condemned him to be guilty
of death. 65. And ſome began to ſpit on him, and to
cover his face, and to buffet him, and to ſay unto him,
Propheſy: and the ſervants did ſtrike him with the palms
| of their hands.
We have here Chriſt’s arraignment, trial, convićtion, and condemna-
tion, in the eccleſiastical court, before the great Sanhedrim, of which the
High Priest was preſident, or judge of the court ; the ſame Caiaphas
that had lately adjudged it expedient he ſhould be put to death, guilty
or not guilty, (John li. 50.) and who therefore might juſtly be excepted
againſt as partial. - * , a
I. Chriſt is hurried away to his houſe; his palace it is called, ſuch ſtate
did he live in. And there, though in the dead of the night, all the chief
priests, and elders, and Scribes, that were in the ſecret, were aſſembled,
ready to receive the prey; ſo ſure were they of it. & g
II. Peter followed at a diſtance, ſuch a degree of cowardice was his
late courage dwindled into, v. 54. But when he came to the High
Prieſt’s palace, he ſneakingly went, and ſat with the ſervants, that he
might not be ſuſpected to belong to Chriſt. The High Prieſt’s fire-
fide was no proper place, nor his ſervants proper company for Peter, but
it was his entrance into a temptation.
III. Great diligence was uſed to procure, for love or money, falſe
witneſſes againſt Chriſt. They had ſeized him as a malefactor, and l]OW
they had him they had no indićtment to prefer againſt him, no crime to
lay to his chargé, but they ſought for witneſſes against him ; pumped
ſome with inſmaring queſtions, offered bribes to others, if they would ac-
cuſe him, and endeavoured to frighten others, if they would not, v. 55, 56.
The chief prieſts and elders were by the law intruſted with the proſe-
cuting and puniſhing of falſe witneſſes; (Deut. 19. 16.) yet thoſe were
| now ringleaders in a crime that tends to the overthrow of all juſtice. It
is time to cry, Help, Lord, when the phyſicians of a land are its trou-
blers, and thoſe that ſhould be the conſervators of peace and equity, are
the corrupters of both.
IV. He was at length charged with words ſpoken ſome years ago,
…”
*
St. MARK, xiv.
which, as they were repreſented, ſeemed to threaten the temple, which
they had made no better than an idol of ; (v. 57, 58.) but the witneſſes
to this thatter did not agree, (v. 59.) ºr one ſwore that he ſaid, “I am
able to deſtroy the temple of God, and to build it in three days;” (ſo |
it is in iMatthew ;) the other ſwore that he ſaid, “I will deſtroy this
temple, that is made with hands, and within three days, I will build not ||
it, but another made without hands ;” now theſe two differ much from |
each other ; tº ia hy hºwprºpiz—their testimony was not ſtifficient, nor |
equal to the charge of a capital crime; ſo Dr. Hammond : they did not
accuſe him of that upon which a ſentence of death might be founded, no
not by the utmoſt ſtretch of their law.
W. He was urged to be his own Accuſer; (v. 60.) The High Prieſ?
º in a heat, and ſaid, Anſwereſt thou nothing 2 This he ſaid under
a præce of juſtice and fair dealing, but really with a defign to inſnare
him, that they might accuſe him, Luke 11. 53, 54–20. 20. We may
well imagine with what an air of haughtineſs and diſdain this proud High
Prieſt brought our Lord Jeſus to this queſtion ; “Come you, the pri-
ſoner at the bar, you hear what is ſworn againſt you ; what have you
now to ſay for yourſelf?” Pleaſed to think that he ſeemed filent, who had
iſo often ſilenced thoſe that picked quarrels with him. Still Chriſt an-
Jwered nothing, that he might ſet us an example, 1. Of patience under
calumnies and falſe accuſations; when we are reviled let us not revile
again, 1 Pet. 2, 22. Artd, 2. Of prudence, when a man ſhall be made
an offender for a word, (Iſa. 29. 21.) and our defence made our offence;
it is an evil time indeed when the prudent ſhall keep ſilence, (left they
make bad worſe,) “and commit their cauſe to him that judgeth righte-
ouſly.” But, - - -
WI. When he was aſked whether he was the Christ, he confeſſed, ahd
denied not, that he was, v. 61, 62. He aſked, Art thou the Son of the
Bleſſed P that is, the Son of God? for, as Dr. Hammond obſerves, the
Jews, when they named God, generally added, bleſſed for ever; and
thence the Bleſſed is the title of God, a peculiar title, and applied to
Chriſt, Rom. 9.5. And for the proof of his being the Son of God, he
binds them over to his ſecond coming ; “ Ye ſhall ſee the Son of man
Jötting on the right hand of power; that Son of man that now appears ſo
mean and deſpicable, whom you ſee and trample upon, (Iſa. 53. 2, 3.)
you ſhall ſhortly ſee and tremble before.” Now, one would think that
fuch a word as this which our Lord Jeſus ſeems to have ſpoken with a
grandeur and majeſty not agreeable to his preſent appearance, (for through
the thickeſt cloud of his humiliation ſome rays of glory were ſtill darted
forth,) ſhould have ſtartled the court, and at leaſt, in the opinion of
fome of them, ſhould have amounted to a demurrer, or arreſt of judgment,
* and that they ſhould have ſtayed proceſs till they had confidered further
of it; when Paul at the bar reaſoned of the judgment to come, the judge
trembled, and adjourned the trial, A&ts 24. 25. But theſe chief prieſts
were ſo miſerably blinded with malice and rage, that, like the horſe ruſh-
ing into the battle, they mocked at fear, and were not affrighted, neither
believed they that it was the ſound of the trumpet, Job 39. 22, 23. And
º
fee Job 15. 25, 26.
VII. The High Prieſt, upon this confeſſion of his, convićted him as
a Blaſphemer; (v. 63.) He reºgs clothes—xitāyas &ſig. Some think
that the word fignifies his poºal veſtments, which, for the greater
ftate, he had put on, though in the night, upon this occaſion. As be-
fore, in his enmity to Chriſt, he faid he knew not what, (John 11. 51,
52.) ſo now he did he knew not what.
mantle was made to fignify the rending of the kingdom from him,
(1 Sam. 15. 27, 28.), much more did Caiphas’, rending of his own
clothes fignify the rending of the prieſthood from him, as the rending of
the vail, at Chriſt’s death, fignified the throwing of all open. Chriſt’s
clothes, even when he was crucified, were kept entire, and not rent ; for
when the Levitical prieſthood was rent in pieces and done away, “ This
Man, becauſe he continues ever, has an unchangeable prieſthood.”
VIII. They agreed that he was a Blaſphemer, and, as ſuch, was
guilty of a capital crime, v. 64. The queſtion ſeemed to be put fairly,
What think ye 2 But it was really prejudged, for the High Prieſt had
ſaid, Te have heard the blasphemy; he gave judgment firſt, who, as pre-
fident of the court, ought to have voted laſt. So they all condemned
him to be guilty of death; what friends he had in the great Sanhedrim
did not appear, it is probable that they had not notice.
IX. They ſet themſelves to abuſe him, and as the Philiſtines with
Samſon, to make ſport with him, v. 65.
as well as duty, of their place, and the gravity which became them, that
they helped their ſervants in playing the fool with a condemned priſoner. |
Peter 's Fall.
This they made their diverſion, while they wailed for the morning, to
complete their villany. That night of oiſervations (as the paſſovernight
was called) they made a merry night of: If they did not think it below
them to abuſe Chriſt, ſhall we think any thing below us, by which we
may do him honour * -
66. And as Peter was beneath in the palace, there
cometh one of the maids of the High Prieſt. 67. And
when ſhe ſaw Peter warming himſelf, ſhe looked upon
him, and ſaid, And thou alſo waſt with Jeſus of Na-
zareth. 68. But he denied, ſaying, I know not, neither
underſtand I what thou ſayeſt. And he went out into
the porch; and the cock crew. 69. And a maid ſaw
him again, and began to ſay, to them that ſtood by:
This is one of them. 70. And he denied it again. And
a little after, they that ſtood by ſaid again to Peter,
Surely thou art one of them : for thou art a Galilean,
and thy ſpeech agreeth thereto. 71. But he began to
curſe and to ſwear, ſaying, I know not this man of
whom ye ſpeak. 72, And the ſecond time the cock
crew. And Peter called to mind the word that Jeſus
faid unto him, Before the cock crow twice, thou ſhalt
deny me thrice, And when he thought thereon he
wept. * *
we have here the ſtory of Peter’s denying Chriſt. r -
1. It began in keeping at a diſtance from him. Peter had followed
afar off, (0. 54.) and now was beneath in the palace, at the lower end of
the hall. Thoſe that are shy of Chriſt, are in a fair way to deny him,
that are ſhy of attending on holy ordinances, ſhy of the communion of
the faithful, and loath to be ſeen on the fide of deſpiſed godlineſs.
2. It was occaſioned by his aſſociating with the High Prieſt's ſervants,
and fitting among them. They that think it, dangerous to be in com-
pany with Chriſt’s diſciples, becauſe thence they may be drawn in to
Jºfférfºr him, will find it much more dangerous to. be in company
with his enemies, becauſe there they may be drawn in to Jin againſ?
him. g
3. The temptation was, his being charged as a diſciple of Chriſt ;
Thou aff, wast" with Jeſus of Nazareth, v. 67. This is ºne ºf them,
(v. 69.) for thou art a Galilean, one may know that by thy ſpeaking
broad, J. 70. It doth not appear that he was challenged upon it, or in
danger of being proſecuted as a criminal for it, but only hantered upon
it, and in danger of being ridiculed as a fool for it. While the chief
prieſts were abuſing the Maſter, the ſervants were abuſing the diſciples.
sometimes the cauſe of Chriſt ſeems to fall ſo much on the loſing ſide,
that every body has a ſtone to throw at it, and even the affects gather
themſelves together against it. When Job was on the dunghill, he was
If Saul’s rending of Samuel’s |
had in deriſión of thoſe that were the children of baſe med, Job 30.8.
Yet, all things confidered, the temptation could not be called formidable ;
it was only a maid that caſually caſt her eye upon him, and, for aught
that appears, without defign of giving him any trouble, ſaid, Thou art
one of them, to which he needed not to have made any reply, or might
have ſaid, “And if I be, I hope that is not treaſon.” o
4. The fin was very great ; he denied Christ before men, at a time
It ſhould ſeem that ſome of |
the prieſts themſelves that had condemned him, ſo far forgot the dignity,
when he ought to have confeſſed and owned him, and to have appeared
in court a witneſs for him. Chriſt had often given notice to his diſciples
of his own ſufferings; yet, when they came, they were to Peter as great
a ſurpriſe and terror as if he had never heard of them before. Y, He had
often told them that they muſt ſuffer for him, muſt take up their crºſº,
and follow him; and yet Peter is ſo terribly afraid of ſuffering, upon
the very firſt alarm of it, that he will lie, and ſwear, and do any thing:
to avoid it. When Chriſt was admired and flocked after, he could
readily own him; but now that he is deſerted, and deſpiſed, and run
down, he is aſhamed of him, and will own no relation to him. º g
5. His repentance was very ſpeedy. . He repeated his denial thrice,
and the thirá was worſt of all, for then he cuſſed and ſwore, to 99mfirm
his denial ; and that third blow, which one would think, ſhould have
ſfunned him, and knocked him down, ſtartled him, and rouſed him up-
"Then the cock crew the ſecond time, which Put him, in mind of his
ST, MARK, XV.
Chriſt brought before Pilate.

Maſter's words, the warning he had given him, with that particular cir-
"cumſtance of the cock crowing twice; by recolle&ting that, he was made
fenfible of his fin and the aggravations of it ; and when he thought
thereon, he wept. Some obſerve that this evangeliſt who wrote, as ſome
have thought, by St. Peter's direétion, ſpeaks as fully of Peter's fin as
any of them, but more briefly of his ſorrow, which Peter, in modeſty,
would not have to be magnified, and becauſe he thought he could never
forrow enough for ſo great a fin. His repentance here is thus expreſſed,
irić2A&y wazis, where ſomething muſt be ſupplied. He added to weep,
fo ſome ; making it a Hebraiſm ; he wept, and the more he thought of
it, the more he wept ; he continued weeping; he flung out, and wept;
burſt out into tears ; threw himſelf down, and wept ; he covered his face
and wept, ſo ſome ; caſt his garment about his head, that he might not
be ſeen to weep ; he caſt his eyes upon his Maſter, who turned, and
looked upon him ; ſo Dr. Hammond ſupplies it, and it is a probable
conjećture. Or, as we underſtand it, firing his mind upon it, he wept.
It is not a tranſient thought of that which is humbling, that will ſuffice,
but we muſt dwell upon it. Or, what if this word ſhould mean his lay-
ing load upon himſelf, throwing confuſion into his own face; he did as
the publican that ſmote his breaſt, in ſorrow for fin; and this amounts to
his weeping bitterly.
CHAP. XV.
What we read of the ſufferings of Chriſt, in the foregoing chapter, was but
the prologite or introduction ; here we have the completing of them. We
leſſ him condemned by the chief priests ; but they could only ſhew their
teeth, they could not bite. Here we have him, I. Arraigned and ac-
cuſed before Pilate the Roman governor, v. 1.5. II. Cried out againſ?
by the common people, at the instigation of the priests, v. 6... 14. III.
Condemned to be crucifted immediately, v. 15. IV. Bantered and
abuſed as a Mock-king, by the Roman ſoldiers, v. 16...19. P. Led
out to the place ºf execution with all poſſible ignominy and diſgrace, v.
20.24. P.I. Nailed to the croſs between two thieves, v. 25.28. VII.
Reviled and abuſed by all that paſſed by, v. 29.32, VIII. Forſaken
Jor a time by his Father, v. 33.36. , IX. Dying, and rending the vail,
v. 37, 38. X. Attested and witneſſed to by the centurion and others, v.
39.41. XI. Buried in the ſepulchre of Joſeph of Arimathca, v.
42...47.
1. A\º ſtraightway in the morning the chief prieſts
- held a conſultation with the elders and Scribes,
and the whole council, and bound Jeſus, and carried
him away, and delivered him to Pilate. 2. And Pilate
aſked him, Art thou the king of the Jews? And he,
anſwering, ſaid unto him, Thou ſayeft it. 3. And the
chief prieſts, accuſed him of many things: but he an-
ſwered nothing. 4. And Pilate aſked him again, ſaying,
Anſwereſt thou nothing : Behold, how many things they
witneſs againſt thee. 5. But Jeſus yet anſwered no.
thing ; ſo that Pilate marvelled. 6. Now at that feaſt he
releaſed unto them one priſoner, whomſoever they de-
fired, 7. And there was one named Barabbas, which
łay bound with them that had made inſurrečtion with
him, who had committed murder in the inſurreótion.
8. And the multitude, crying aloud, began to defire him
to do as he had ever done unto them. 9. But Pilate
anſwered them, ſaying, Will ye that I releaſe unto you
the king of the Jews : 10. (For he knew that the chief
prieſts had delivered him for envy.) 11. But the chief
prieſts moved the people, that he ſhould rather releaſe
Barabbas unto them. 12. And Pilate anſwered, and ſaid
again unto them, What will ye then that 1 ſhall do unto
him whom ye call the king of the Jews? 13. And they
cried out again, Crucify him. 14. Then Pilate ſaid unto
them, Why, what evil hath he done : And they cried out
the more exceedingly, Crucify him.
Vol. IV, No. 81.
l
Here we have, * º • sº — *
I. A conſultation held by the great Sanhedrim for the effectual proſe-
cution of our Lord Jeſus. They met early in the morning about it, and
went into a grand committee, to find out ways and means to get him
| put to death; they loſt no time, but followed their blow in good ear-
neſt, leſt there ſhould be an uproar among the people. The unwearied
induſtry of wicked people in §. that which is evil, ſhould ſhame us
for our backwardneſs and ſlothfulneſs in that which is good. They that
war againſt Chriſt and thy ſoul, are up early ; How long then wilt thou
ſleep, 0 ſluggard * i
II. The delivering of him up a Priſoner to Pilate; they bound him.
He was to be the great Sacrifice, and ſacrifices muſt be bound with
cords, Pſ. 1 18. 27. Chriſt was bound, to make bonds eaſy to us, and
enable us, as Paul and Silas, to fing in bonds. It is good for us, often
to remember the bonds of the Lord Jeſus, as bound with him wº * wat
bound for us. They led him through the ſtreets of Jeruſalem, io ex-
poſe him to contempt, who, while he taught in the temple, but a day or
two before, was had in veneration; and we may well imagine how mi-
ſerably he looked after ſuch a night’s uſage as he had had ; ſo buffeted,
ſpit upon, and abuſed. Their delivering of him to the Roman power,
was a type of the ruin of their church, which hereby they merited, atid
brought upon themſelves; it ſignified that the promiſe, the covenant,
and the oracles, of God, and the viſible church ſtate, which were the
glory of Iſrael, and had been ſo long in their poſſeſſion, ſhould now be
delivered up to the Gentiles. By delivering up the King they do, in ef-
fečt, deliver up the kingdom of God, which is therefore, as it were, by
their own conſent, taken from them, and given to another nation. If
they had delivered up Chriſt, to gratify the defires of the Romans, or to
ſatisfy any jealouſies of their’s concerning him, it had been another mat-
ter; but they voluntarily betrayed him that was Iſrael's Crown, to them
that were Iſrael’s yoke. th
III. The examining of him by Pilate upon interrogatories; (v. 2.)
“Art thou king of the Jews 2 Doſt thou pretend to be ſo, to be that
Meſfiah whom the Jews expect as a temporal prince 2’’—“ Yea,” ſaith
Chriſt, “it is as thou ſayeff, I am that Meſfiah, but not ſuch a one as
they expect.” He is the King that rules and protećts his Iſrael accord.
ing to the Spirit, who are Jews inwardly by the circumciſion of the
Spirit, and the King that will reſtrain and puniſh the carmal Jews, who
continue in unbelief.
IV. The articles of impeachment exhibited againſt him, and his
filence under the charge and accuſation. The chief prieſts forgot the
dignity of their place, when they turned informers, and did in perſon
accuſe Chriſt of many things, (v. 3.) and witneſs againſt him, v. 4.
Many of the Old Teſtament prophets charge the prieſts of their times
with great wickedneſs, in which well did they propheſy of theſe prieſts;
ſee Ezek. 22. 26. Hoſ. 5. I.-6. 9. Mic. 3. 11. Zeph. 3. 4. Mal. 1.
6.—2. 8. The deſtrućtion of Jeruſalem by the Chaldeans is ſaid to be
for the iniquity of the prieſts that ſhed the blood of the juſt, Lam. 4. 13.
Note, Wicked prieſts are generally the worſt of men. The better any
thing is, the worſe it is when it is corrupted. Lay-perſecutors have been
generally found more compaſſionat eccleſiaſtics. Theſe prieſts were
very eager and noiſy in their acc ; but Chriſt anſwered nothing,
v. 3. When Pilate urged him to clear himſelf, and was deſirous he
ſhould, (v. 4.) yet ſtill he ſtood mute, (v. 5.) he anſwered nothing, which
|Pilate thought very ſtrange. He gave Pilate a dire&t anſwer, (v. 2.)
but would not anſwer the proſecutors and witneſſes, becauſe the things
they alleged, were notoriouſly falſe, and he knew Pilate himſelf was con-
vinced they were ſo. Note, As Chriſt ſpake to admiration, ſo he kept
Jºlence to admiration. - -
V. The propoſal Pilate made to the people, to have Jeſus releaſed to
them, fince it was the cuſtom of the feaſt to grace the ſolemnity with
the releaſe of one priſoner. The people expected and demanded that he
ſhould do as he had ever done to them ; (v. 8.) it was an ill uſage, but
they would have it kept up. Now Pilate perceived that the chief prieſts
delivered up Jeſus for envy, becauſe he had got ſuch a reputation among
the people as eclipſed their’s, v. 10. It was eaſy to ſee, comparing the
eagerneſs of the perſecutors with the ſlenderneſs of the proofs, that it
was not his guilt, but his goodneſs, not any thing miſchievous or ſtandalous,
but ſomething meritorious and glorious, that they were provoked at."
And therefore, hearing how much he was the Darling of the crowd, he
; thought that he might ſafely appeal from the prieſts to the people, and
that they would be proud of reſcuing him out of the prieſts’ hands; and
| he propoſed an expedient for their doing it without danger of an uproar;
let them demand him to be releaſed, and Pilate will readily do it, and
- 4 P.
... . . . . ST. MARK, XV.
ſtop the mouths of the prieſts with it—that the people infiſted upon his
-releaſe. There was indeed another priſoner, one Barabbas, that had an
intereſt, and would have ſome votes; but he
would out-poll him. .
- VI. The unanimous outrageous clamours of the people to have Christ
put to death, and particularly to have him crucified. It was a great ſtir-
priſe to Pilate, when he found the people ſo much under the influence
of the prieſts, that they all agreed to deſire that Barrabbas might be re-
deaſed, v. 11. Pilate oppoſed it all he could ; “ What will ye that I shall
do to him whom ye call the King of the Jews P Would not ye then have
him releaſed too 2'' v. 12.
having put that in their mouths, they? infift upon it; when Pilate ob-
jećted, Why, what evil has he done 2 (a very material queſtion in ſuch a
caſe,), they do not pretend to anſwer it, but cried out the more exceed-
ingly; ſº they were more and more inſtigated and irritated by the prieſts,
Crucify him, crucify him. Now the prieſts, who were very buſy diſ-
perfing themſelves and their creatures among the mob, to keep up the
ery, promiſed themſelves that it would influence Pilate two ways to con-
demn him. 1. It might incline him to believe Chriſt guilty, when there
was ſo general an out-cry againſt him. “ Surely,” might Pilate think,
“ he muſt needs be a bad man, whom all the world is weary of.” He
would now conclude that he had been miſinformed, when he was told what
an intereſt he had in the people, and that the matter was not ſo. But the
prieſts had hurried on the proſecution with ſo much expedition, that we
may ſuppoſe that they who were Chriſt’s friends, and would have oppoſed
this cry, were at the other end of the town, and knew nothing of the
matter.
and his religion into an ill name, and ſo to run them down. When once
this ſe&t, as they called it, comes to be every where ſpoken againſt, though
without cauſe, then that is looked upon as cauſe enough to condemn it.
But let us judge of perſens and things by their merits, and the ſtandard
of God’s word, and not prejudge by common fame and the cry of the
country. 2. It might induce him to condemn Chriſt, to pleaſe the peo-
ple, and indeed for fear of diſpleaſing them. Though he was not ſo weak
as to be governed by their opinion, to believe him guilty, yet he was ſo
wicked as to be ſwayed by their outrage, to condemn him, though he be-
lieved him innocent; induced thereunto by reaſons of ſtate, and the wiſ.
... dom of this world. Our Lord Jeſus dying as a Sacrifice for the ſins of
many, he fell a ſacrifice to the rage of many. t
queſtioned not but Jeſus
15. And ſo Pilate, willing to content the people, releaſed
Barabbas unto them, and delivered Jeſus, when he had
ſcourged him, to be crucified. 16. And the ſoldiers led
him away into the hall, called Pretoriam ; and they call
together the whole band. 17. And they clothed him
with purple, and platted a crown of thorns, and put it
about his head, 18. And began to ſalute him, Hail king
of the Jews. 19. And they ſmote him on the head with
a reed, and did ſpit ". and bowing their knees,
worſhipped him. 20. Answhen they had mocked him,
they took, off the purple from him, and put his own
clothes on him, and led him out to crucify him. 21.
And they compel one Simon a Cyrenian, who paſſed by,
coming out of the country, the father of Alexander and
Rufus, to bear his croſs. -
Here, - * -
I. Pilate, to gratify the Jews’ malice, delivers Chriſt to be crucifted,
v. 15. Willing to content the people, to do enough for them, (ſo the word
is,) and make them eaſy, that he might keep them quiet, he releaſed Ba-
Tabbas unto them, who was the ſcandal and plague of their nation, and de-
livered Jeſus to be crucified, who was the Glory and Bleſfing of their
nation. Though he had ſcourged him before, hoping that would content
them, and then not deſigning to crucify him, yet he went on to that ;
for no wonder that he who could perſuade himſelf to chaſiſe one that
, was innocent, (Luke 23, 16.) could by degrees perſuade himſelf to cru-
cify him. .
Chriſt was crucified, for that was, 1. A bloody death, and without blood
no remiſſion, Heb. 9. 22. The blood is the life; (Gen. 9. 4.) it is the
, vehicle of the animal ſpirits, which connect the ſoul and body, ſo that the
|tion ſpecial order was given for the
No, ſay they, Crucify him. . The prieſts
Note, . It has been the common artifice of Satan, to put Chriſt
Chriſt inſulted and condemned.
exhauſting of the blood is the exhauſting of the life. Chriſt was to lay
down his life forus, and therefore ſhed his blood. Blood made atonement
for the ſoul, (Lev. 17. 11.) and therefore in every ſacrifice of propitia-
gº; out of the blood, and the
/prinkling of that before the Lord. Now, that Chriſt might anſwer all
theſe types, he shed his blood. 2. It was a painful death ; the pains
were exquiſite and acute, for death made its aſſaults upon the vitals by
the exterior parts, which are quickest of ſenſe. Chriſt died, ſo as that he
might feel himſelf die, becauſe he was to be both the Prieſt and the Sa-
crifice; ſo that he might be active in dying, becauſe he was to make his
ſoul an offering for fin. Tully calls crucifixion, Teterrimum ſupplicium—
A most tremendous punishment : Chriſt would meet death in its greateſt
terror, and, ſo conquer it. 3. It was a shameful death, the death of
ſlaves, and the vileſt malefactors ; ſo it was accounted among the Ro-
mans. The croſs and the shame are put together. God having been
injured in his honour by the fin of man, it is in his honour that Chriſt
makes him ſatisfaction, not only by denying himſelf in, and diveſting him-
ſelf of, the honours due to his divine nature, for a time, but by ſubmit-
.ting to the greateſt reproach and ignominy the human nature was capa-
ble of being loaded with. Yet this was not the worſt. 4. It was a
curſed death; thus it was branded by the Jewiſh law ; (Deut. 21. 23.)
He that is hanged, is accuſed of God, is under a particular mark of God’s
diſpleaſure. It was the death that Saul’s ſons were put to, when the
guilt of their father’s bloody houſe was to be expiated, 2 Sam. 21.6.
Haman and his ſons were hanged, Eſth. 7. 10.—9, 13. We do not read
of any of the prophets of the Old Teſtament that were hanged; but
now that Chriſt has ſubmitted to be hanged upon a tree, the reproach
and curſe of that kind of death are quite rolled away, ſo that it ought
not to be any hinderance to the comfort of thoſe who die either inno-
cently or penitently, nor any diminution from, but rather an addition
to, the glory of thoſe who die martyrs for Chriſt, to be, as he was, hanged
upon a tree. - -
II. Pilate, to gratify the gay humour of his Roman ſoldiers, deli.
vered him to them, to be abuſed and ſpitefully treated, while they were
preparing for the execution. They called together the whole regiment
that was then in waiting, and they went into an inner hall, where they
ignominiouſly abuſed our Lord Jeſus, as a King, juſt as in the High
Prieſt’s hall his ſervants had ignominiouſly abuſed him as a Prophet and
Saviour. 1. Do kings wear robes of purple or ſcarlet They clothed
him with purple. This abuſe done to Chriſt in his apparel ſhould be an
intimation to chriſtians, not to make the putting on of apparel their
adorning, 1 Pet. 3. 4. Shall a purple or ſcarlet robe be matter of pride
to a chriſtian, which was matter of reproach and ſhame to Chriſt 2 2.
Do kings wear crowns 2 They platted a crown of thorns, and put it on his
head. A crown of ſtraw, or ruſhes, would have been banter enough ;
but this was pain alſo. He wore the crown of thorns which we had
deſerved, that we might wear the crown of glory which he merited.
Let us be taught by theſe thorns, as Gideon taught the men of Succoth,
to hate fin, and be uneaſy under it, and to be in love with Jeſus Chriſt,
who is here a Lily among thorns. If we be at any time afflićted with a
thorn in the flesh, let it be our comfort, that our great High Prieſt is
touched with the feeling of our infirmities, having himſelf known what
thorns in the flesh meant. 3. Are kings attended with the acclamations
of their ſubjećts, O king, live for ever ? That alſo is mimicked; they ſa-
luted him with “ Hail, King of the Jews ; ſuch a Prince, and ſuch a peo-
ple, even good enough for one another.” 4. Kings have ſceptres put
into their hand, marks of dominion, as the crown is of dignity; to re-
ſemble that, they put a reed in his right hand. Thoſe who deſpiſe the
authority of the Lord Jeſus, as not to be obſerved and obeyed, who re-
gard not either the precepts of his wo, d, or the threatenings of his wrath,
do, in effect, put a reed in his hand; nay, and, as theſe here, ſmite him on
the head with it, ſuch is the indignity they do him. 5. Subječts, when
they ſwear allegiance, were wont to kiſs their ſovereign ; and this they
offered to do, but, inſtead of that, ſpit upon him. 6. Kings uſed to be
addreſſed upon the knee; and this alſo they brought into the jeſt, they
bowed the knee, and worshipped him ; this they did in ſcorn, to make
themſelves and one another laugh. We were by fin become liable to
everlasting shame and contempt, to deliver us from which, our Lord Jeſus
ſubmitted to this ſhame and contempt for us. He was thus mocked, not
in his own clothes, but in another’s, to fignify that he ſuffered not for his
own fin ; the crime was our’s, the ſhame his. Thoſe who pretend ſub-
jećtion to Chriſt, but at the ſame time give themſelves up to the ſervice
of the world and the fleſh, do, in effect, the ſame that they did, who
bowed the knee to him in mockery, and abuſed him with, Hail, King of
ST, MARK, XV.
The Crucifixion.
the Jews, when they ſaid, 'We have no king but Caeſar. Thoſe that bow
the knee to Chriſt, but do not bow the ſoul, that “ draw nigh to him
with their mouths, and honour him with their lips, but their hearts are
far from him,” put the ſame affront upon him that theſe here did. .
III. The ſoldiers, at the hour appointed, led him away from Pilate's
judgment-hall to the place of execution, (v. 20,) as a Sheep to the
flaughter; he was led forth with the workers of iniquity, though he did
no fin. But left his death, under the load of his croſs, which he was to
carry, ſhould prevent the further cruelties they intended, they compelled
one Simon of Cyrene to carry his croſs for him. He paſſed by, coming
out of the country or out of the fields, not thinking ... ſuch matter.
Note, We muſt not think it ſtrange, if croſſes come upon us ſuddenly,
and we be ſurpriſed by them. The croſs was a very troubleſome un-
weildy load ; but he that carried it a few minutes, had the honour to
have his name upon record in the book of God, though otherwiſe an ob-
feure perſon ; ſo that, wherever this goſpel is preached, there ſhall this.
be told for a memorial of him : in like manner, though no affliction, no
croſs, for the preſent, be joyous, but grievous, yet afterward it yields a
crown of glory to them that are exerciſed thereby.
22. And they bring him unto the place Golgotha, which
is, being interpreted, the place of a ſcull. 23. And they
gave him to drink wine mingled with myrrh : but he re-
ceived it not. 24. And when they had crucified him,
they parted his garments, caſting lots upon them, what
every man ſhould take. 25. And it was the third hour,
and they crucified him. 26. And the ſuperſcription of
his accuſation was written over, THE KING OF THE
JEWS. 27. And with him they crucified two thieves ;
the one on his right hand, and the other on his left. 28.
And the ſcripture was fulfilled, which ſaith, And he was
numbered with the tranſgreſſors. 29. And they that
paſſed by, railed on him, wagging their heads, and ſaying,
Ah, thou that deſtroyeſt the temple, and buildeſt it in three
days, 30. Save thyſelf, and come down from the croſs,
31. Likewiſe alſo the chief prieſts mocking, ſaid among
themſelves, with the Scribes, He ſaved others, himſelf he
cannot ſave. 32. Let Chriſt the king of Iſrael deſcend
now from the croſs, that we may ſee, and believe. And
they that were crucified with him, reviled him.
We have here the crucifixion of our Lord Jeſus.
I. The place where he was crucified ; it was called Golgotha-the
place of a ſºull ſome think, becauſe of the heads of malefactors that
were there cut off; it was the common place of execution, as Tyburn,
for he was in all reſpects numbered with the tranſgreſſors. I know not
how to give any credit to it, but divers of the ancients mention it as a
current tradition, that in this place our firſt father Adam was buried,
and they think it highly congruous that there Chriſt ſhould be crucified;
for as in Adam all die, ſo in Chriſt ſhall all be made alive. Tertullian,
Origen, Chryſoſtom, and Epiphanius, (great names,) take notice of it ;
nay, Cyprian adds, Creditur à pits—Many good people believe that the
blood of Chriſt crucified did trickle down upon the ſcull of Adam, who
was buried in the ſame place. Something more credible is the tradition,
that this mount Calvary was that mountain in the land of Moriah, (and
in the land of Moriah it certainly was, for ſo the country about Jeruſa-
lem was called,) on which Iſaac was to be offered ; and the ram was of-
‘fered inſtead of him ; and then Abraham had an eye to this day of Chriſt,
when he called the place Jehovah-jireh-The Lord will provide, expect-
ing that ſo it would be ſeen in the mount of the Lord.
II. The time when he was crucified ; it was the third hour, v. 25.
He was brought before Pilate about the fixth hour, (John 19. 14.) ac-
cording to the Roman way of reckoning, which John uſes, with which
our’s at this day agrees, that is at fix a clock in the morning ; and then,
at the third hour, according to the Jews’ way of reckoning, that is,
about mine of the clock in the morning, or ſoon after, they nailed him to
the croſs. I)r. Lightfoot thinks the third hour is here mentioned, to
intimate an aggravation of the wickedneſs of the prieſts, that they were
here proſecuting Chriſt to the death, though it was after the third hour,
when they ought to have been attending the ſervice of the temple, and
offering the peace-offerings; it being the firſt day of the feaſt of unlea-
vened bread, when there was to be a holy convocation. At that very time,
when they ſhould have been, according to the duty of their place, pre-
fiding in the public devotions, were they, here venting their malice againſt
the Lord Jeſus; yet theſe were the men that ſeemed ſo zealous for the
temple, and condemned Chriſt for ſpeaking againſt it. Note, There are
many who pretend to be for the church, who yet care not, how ſeldom
they go to church. * . . . . . . . .
III. The indignities that were done him, when he was nailed to the
croſs; as if that had not been ignominious enough, they added ſeveral
things to the ignominy of it. - - dº “. . . . :
1. It being the cuſtom to give wine to perſons that were to be put to
death, they mingled his with myrrh, which was bitter, and made it nauſe-
ous ; he tasted it, but would not drink it ; was willing to admit, the bit-
terneſs of it, but not the benefit of it. . . . . . .”
2. The garments of thoſe that were crucified, being, as with us, the
executioner’s fee, the ſoldiers cast lots upon his garments, (v. 24.) threw
dice (as our ſoldiers do upon a drum-head) for them : ſo making them-
ſelves merry with his miſery, and fitting at their ſport while he was
hanging in pain. - * - . . . . . . .
3. They ſet a ſuperſcription over his head, by which they intended to
reproach him, but really did him both juſtice and honour, The King of
the Jews, v. 26. Here was no crime alleged, but his ſovereignty owned.
Perhaps Pilate meant to caſt diſgrace upon Chriſt as a baffled King, or
upon the Jews, who by their importunity had forced him, againſt his
conſcience to condemn Chriſt, as a people that deſerved no better a King
than he ſeemed to be ; however, God intended it to be the proclaiming
even of Chriſt upon the croſs, the King of Iſrael; though Pilate knew
not what he wrote, any more than Caiaphas what he ſaid, John 11. 51.
Chriſt crucified is King of his church, his ſpiritual Iſrael ; and even then
when he hung on the croſs, he was like a King, conquering his and his
people's enemies, and triumphing over them, Col. 2. 15. Now he was
writing his laws in his own blood, and preparing his favours for his ſub-
jects. Whenever we look unto Chriſt crucified, we muſt remember the
| inſcription over his head, that he is a King, and we muſt give up ourſelves
to be his ſubječts, as Iſraelites indeed. -
4. They crucified two thieves with him, one on his right hand, the other
on his left, and him in the midſt as the worſt of the three ; (v. 27.) ſo
great a degree of diſhonour did they hereby intend him. And, no doubt,
it gave him disturbance too. Some that have been impriſoned in the
common gaols, for the teſtimony of Jeſus, have complained of the com-
pany of curfing, ſwearing priſoners, more than of any other of the grie-
vances of their priſon. Now, in the midſt of ſuch our Lord Jeſus w
crucifted ; while he lived he had, as there was occaſion, aſſociated with
finners, to do them good, and now when he died, he was for the ſame
purpoſe joined with them, for he came into the world, and went out of it,
to ſave finners, even the chief. But this evangeliſt takes particular no-
tice of the fulfilling of the ſcriptures in it, v. 28. In that famous pre-
dićtion of Chriſt’s ſufferings, (Iſa, 53.12.) it was foretold that he
ſhould be numbered with the tranſgreſſors, becauſe he was made Sin for us.
5. The ſpectators, that is, the g ity of them, inſtead of condoling
with him in his miſery, added to it ulting over him. Surely never
was ſuch an inſtance of barbarous inhumanity toward the vileſt malefac-
tor : but thus the Devil ſhewed the utmoſt rage againſt him, and thus
he ſubmitted to the greateſt diſhonours that could be done him.
(1.). Even they that passed by, that were no way concerned, railed on
him, v. 29. If their hearts were, ſo hardened, that their compaſſions
were not moved with ſuch a ſpectacle, yet they ſhould have thought it
enough to have their curioſity gratified; but that will not ſerve ; as if
they were not only diveſted of all humanity, but were devils in human
ſhape, they taunted him, and expreſſed themſelves with the utmoſt de-
teſtation of him, and indignation at him, and ſhot thick at him their ar-
rows, even bitter words. The chief prieſts, no doubt, put theſe ſarcaſms
into their mouths, “ Thou that deſtroyeſt the temple, and buildeſt it in
three days, now,” if thou canſt, ſave thuſelf, and come down from the croſs.
They triumph as if now that they had got him to the croſs, there were
no danger of his destroying the temple ; whereas the temple of which he
ſpake, he was now destroying, and did within three days build it up ; and
the temple of which they ſpake, he did by men, that were his ſword and
his hand, deſtroy not many years after. When ſecure finners think the
danger is over, it is then moſt ready to ſeize them ; the day of the Lord
comes as a thief upon thoſe that deny his coming, and ſay, Where is the
promiſe of it 2 much more upon thoſe that deſy his coming, and ſay, Let
him make ſpeed, and hasten his work. - - . . .


ST, MARK, XV,
(2.) lºven the chief prieſts, who, being taken from among men, and
eydained for men, ſhould have compaſſion even on thoſe that are out of
the way, ſhould be tender of thoſe that are ſuffering and dying, (Heb. 5.
1, 2.) yet they poured vinegar, inſtead. of oil, into his wounds, they
talked to the grief of him whom God had ſmitten, (Pſ. 69."26.) they
mocked him, they ſaid, He fived others, healed and helped them, but now
it appears that it was not by his own power, for himſelf he cannot ſave.
*Fhey challenge him to come down from the croſs, if he could, v. 32. I.et
them but ſee that, and they would believe; whereas they would not be- |
| thing hard to bear ; (Prov. 18. 4.) this brought the waters into his
lieve, when he gave them a more convincing fign than that, when he
came up from the grave. Theſe chief prieſts, one would think, might
now have found themſelves other work to do: if they would not go to
do their duty in the temple, yet they might have been employed in an of-
fice not foreign to their profeſſion ; though they would not offer any |
counſel or comfort to the Lord Jeſus, yet they might have given ſome
help to the thieves in their dying moments; the monks and prieſts in
Popiſh countries are very officious about criminals broken upon the
wheel, (a death much like that of the croſs;) but they did not think
thát their buſineſs. * -
(3,) Even they that were crucified with him, reviled him; (v. 32.)
one of them did, ſo wretchedly was his heart hardened even in the depth
of miſery, and at the door of etermity. * {
33. And when the fixth hour was come, there was
darkneſs over the whole land, until the ninth hour. 34,
And at the ninth hour Jeſus cried with a loud voice, ſay-
ing, Eloi, Eloi, lama ſabachthani ? which is, being inter-
preted, My God, my God, why haſt thou forſaken me :
35. And ſome of them that ſtood by, when they heard
it, ſaid, Behold, he calleth Elias. 36. And one ran, and
filled a ſpunge full of vinegar, and put it on a reed, and
gave him to drink, ſaying, Let alone; let us ſee whether
lias will come to take him down. 37. And Jeſus cried
with a loud voice, and gave up the ghoſt. 38. And the
veil of the temple was rent in twain, from the top to the
bottom. 39. And when the centurion which ſtood over-
againſt him, ſaw that he ſo cried out, and gave up the
ghoſt, he ſaid, Truly this man was the Son of God. , 40.
There were alſo women looking on afar off: among whom
was Mary Magdalene, and Mary the mother of James the
leſs, and of Joſes, and Salome; 41. Who alſo, when he
was in Galilee, followed him, and miniſtered unto him;
and many other women which came up with him unto Je-
ruſalem.
Here we have an account of ſºiſt’s dying, how his enemies abuſed
him, and God honoured him at th.
I. There was a thick darkneſs over the whole land, (ſome think over
the whole earth,) for three hours, from noon till three of the clock.
Now the feripture was fulfilled, (Amos 8, 9.) I will cauſe the ſun to go
down at noon, and will darken the earth in the clear day; and Jer. 15.9.
Her ſun is gone down while it was yet day. The Jews had often demanded
of Chriſt a fign from heaven; and now they had one, but ſuch a one as
fignified the blinding of their eyes. It was a ſign of the darkneſs that
was come, and coming upon the Jewiſh church and nation. They were
doing their utmoſt to extinguiſh the Sun of righteouſneſs, which was
now ſetting, and the rifing again of which they would never own ; and
what then might be expected among them but a worſe than Egyptian
darkneſs 2 This intimated to them, that the things which belonged to
their peace, were now hid from their eyes, and that the day of the Lord
was at hand, which ſhould be to them a day of darkneſs and gloomineſs,
Joel 2. 1, 2. It was the power of darkneſs that they were now under,
the works of darkneſs that they were now doing; and ſuch as this.
ſhould their doom juſtly be, who loved darkneſs rather than light. i
II. Toward the cloſe of this darkneſs, our Lord Jeſus, in the agony
of his ſoul, cried out, My God, my God, why hast thou forſaken me 3
v. 34. The darkneſs fignified the preſent cloud which the human ſoul ;
of Chriſt was under, when he was making it an offering for fin. Mr.
Fox, in his 46ts and Monuments, (vol. 3. p. 160.) tells of one. Mr.
l
k
| fices; (as Lev. 9. 24. 2 Chron. 7. 1,
the ſame fignification, according to that, (
The Crucifixion.
Hunter, a martyr in queen Mary's time, who, being faſtened to the
ſtake, to be burnt, put up this ſhort prayer, Son of God, shine upon me ;
and immediately the ſun in the firmament ſhone out of a dark cloud, ſo
full in his face, that he was forced to look another way, which was very
'comfortable to him. But our Lord Jeſus, on the contrary, was denied
the light of the ſun, when he was in his ſufferings, to fignify the with-
drawing of the light of God’s countenance. And this he complained of
more than anything ; he did not complain of his diſciples’ forſaking him,
but of his Father, 1. Becauſe this wounded his ſpirit ; and that is a
ſoul, Pſ. 69. 1..3. 2. Becauſe in this eſpecially he was made Sin for
us ; our iniquities had deſerved indignation and wrath upon the ſoul,
(Rom. 2. 7.) and therefore, Chriſt, being made a Sacrifice, underwent
as much of it as he was capable of ; and it could not but bear hard in-
deed upon him who had lain in the boſom of the Father from oternity,
and was always his Delight. Theſe ſymptoms of divine wráth, which
Chriſt was under in his ſufferings, were like that fire from heaven which
had been ſent ſometimes, in extraordinary caſes, to conſume the ſacri.
1 Kings 18, 38.) and it was
always a token of God’s acceptance. The fire that ſhould have fallen
upon the finner, if God had not been pacified, fell upon the Sacrifice, as
a token that he was ſo ; therefore it now fell upon Chriſt, and extorted
from him this loud and bitter cry. When Paul was to be offered as a
ſacrifice for the ſervice of ſaints, he could joy and rejoice; (Phil. 2. 17.)
but it is another thing to be offered as a ſacrifice for theſin of ſinners.
Now, at the ſixth hour, and ſo to the ninth, the ſun was darkened by an
extraordinary eclipſe ; and if it be true, as ſome aſtronomers compute,
that in the evening of this day on which Chriſt died there was an eclipſe
of the moon, that was natural and expected, in which ſeven digits of the
moon were darkened, and it continued from five o’clock till ſeven, it is
remarkable, and yet further fignificant of the darkneſs of the time that
jº, was. When the ſun ſhall be darkened, the moon alſo ſhall not give
her light.
III, Chriſt's prayer was bantered by them that ſtoodby; (v. 35, 36.)
becauſe he cried, Eli, Eli, or (as Mark has it, according to the Syriac
dialect) Eloi, Eloi, they ſaid, He calls for Elias, though they knew very
well what he ſaid, and what it ſignified. My God, my God. Thus did
they repreſent him as praying to ſaints, either becauſe he had abandoned
God, or God had abandoned him ; and hereby they would make him.
more and more odious to the people. One of them filled a ſpunge with
vinegar, and reached it up to him upon a reed ; “Let him cool his
mouth with that, it is drink good enough for him,” v. 36. This was
intended for a further affront and abuſe to him ; and whoever it was that
checked him who did it, did but add to the reproach ; “Let him alone;
he has called for Elias: let us ſee whether Elias will come to take him.
down ; and if not, we may conclude that he alſo hath abandoned him.”
IV. Chriſt did again cry with a loud voice, and ſo gave up the ghost,
v. 37. He was now commending his foul into his Father’s hands; and
though God is not moved with any bodily exerciſe, yet this loud voice
ſignified the great ſtrength and ardency of affection wherewith he did it;
to teach us, in every thing wherein we have to do with God, to put forth
our utmoſt vigour, and to perform all the duties of religion, particularly
that of ſelf-reſignation, with our whole heart arid our whole ſoul; and
then, though ſpeech fails, that we cannot cry with a loud voice, as Chriſt
did, yet if God be the Strength of the heart, that will not fail. Chriſt
was really and truly dead, for he gave up the ghost ; his human ſoul
departed to the world of ſpirits, and left his body a breathleſs clod of clay.
V. Juſt at that inſtant that Chriſt died upon mount Calvary, the veil
of the temple was rent in twain from the top to the bottom, v. 38. This
ſpake a great deal, 1. Of terror to the unbelieving Jews : for it was a
preſage of the utter deſtrućtion of their church and nation, which fol.
lowed not long after ; it was like the cutting aſunder of the staff of
beauty, (for this veil was exceeding ſplendid and glorious, Exod.
26. 31.) and that was done at the ſame time when they gave for his
price thirty pieces of ſilver, (Zech. 11. 10, 12.) to break the covenant
which he had made with that people. Now it was time to cry, Ichabod,
The glory is departed from Iſrael. Some think that that ſtory which Jo-
| ſephus relates, of the temple-door opening of its own accord, with that
voice, Let us depart hence, ſome years before the deſtruction of Jeruſa-
lem, is the ſame with this ; but that is not probable : however, this had,
Hoſ. 5. 14.) I will tear, and
'go away. 2. It ſpeaks a deal of comfort to all believing chriſtians, for
it ſignified the cºnſecrating and laying open to us of a new and living
| way inta the holics by the blood of Jeſus.

ST, MARK, XV.
The Crucifixion.
^
VI. The centurion who commanded that detachment which had the
overfight of the execution, was convinced and confeſſed that this Jeſus
was the Son of God, v. 39. One thing that ſatisfied him, was, that he
Jº cried out, and gave up the ghost : that one who was ready to give up
the ghoſt, ſhould be able to cry out ſo, was very ſurpriſing. Of all the
ſad ſpectacles of this kind he never obſerved the like ; and that one who
had ſtrength to cry ſo loud, ſhould yet immediately give up the ghoſt,
this alſo made him wonder ; and he ſaid, to the honour of Chriſt, and
the ſhame of thoſe that abuſed him, Truly this man was the Son of God.
But what reaſon had he to ſay ſo 2 I anſwer, 1. He had reaſon to ſay
that he ſuffered unjustly, and had a great deal of wrong done him. Note,
He ſuffered for ſaying that he was the Son of God; and 1t was true, he
did ſay ſo, ſo that if he ſuffered unjuſtly, as it was plain by all the cir-
cumſtances of his ſufferings that he did, then what he ſaid, was true, and
he was indeed the Son of God. 2. He had reaſon to ſay that he was a
Favourite of heaven, and one for whom the Almighty Power was parti-
cularly engaged, ſeeing how Heaven did him honour at his death, and
frowned upon his perſecutors. “Surely,” thinks he, “ this muſt be
ſome Divine Perſon, highly beloved of God.” This he expreſſes by ſuch
words as denote his eternal generation as God, and his ſpecial deſigna-
tion to the office of Mediator, though he meant not ſo. Our Lord Jeſus,
even in the depth of his ſufferings and humiliation, was the Son of God,
and was declared to be ſo with power.
VII. There were ſome of his friends, the good women eſpecially, that
attended him ; (v. 40, 41.) There were women looking on afar off; the
men durſt not be ſeen at all, the mob was ſo very outrageous; Currenti.
cede furori–Give way to the raging torrent, they thought, was good
counſel now. The women durſt not come near, but ſtood at a diſ-
ance, overwhelmed with grief. Some of theſe women are here named.
Mary Magdalene was one ; ſhe had been his patient, and owed all
her comfort to his power and goodneſs, which reſcued her out of the
poſſeſſion of ſeven devils, in gratitude for which ſhe thought ſhe could
never do enough for him. Mary alſo was there, the mother of James the
little, Jacobus parvus, ſo the word is ; probably, he was ſo called be-
cauſe he was, like Zaccheus, little of ſtature. This Mary was the wife
of Cleophas or Alpheus, fiſter to the virgin Mary. Theſe women had
followed Chriſt from Galilee, though they were not required to attend
the feaſt, as the males were ; but it is probable that they came, in ex-
pećtation that his temporal kingdom would now ſhortly be ſet up, and
big with hopes of preferment for themſelves, and their relations under
him. It is plain that the mother of Zebedee’s children was ſo ; (Matth.
20. 21.) and now to ſee him upon a croſs, whom they thought to have
ſeen upon a throne, could not but be a great diſappointment to them.
Note, Thoſe that follow Chriſt, in expectation of great things in this
world by him, and by the profeſſion of his religion, may probably live to
fee themſelves ſadly diſappointed. -
42. And now when the even was come, (becauſe it was
the preparation, that is, the day before the ſabbath,). 43.
Joſeph of Arimathea, an honourable counſellor, which alſo
waited for the kingdom of God, came, and went in boldly
unto Pilate, and craved the body of Jeſus. 44. And Pi-
late marvelled if he were already dead: and calling unto
him the centurion, he aſked him whether he had been any
while dead. 45. And when he knew it of the centurion,
he gave the body to Joſeph. 46. And he bought fine
linem, and took him down, and wrapped him in the linen,
and laid him in a ſepulchre which was hewn out of a rock,
and rolled a ſtone unto the door of the ſepulchre. 47.
And Mary Magdalene, and Mary the mother of Joſes, be-
held where he was laid.
We are here attending the funeral of our Lord Jeſus, a ſolemn mourn-
ful funeral. O that we may by grace be planted in the likeneſs of it !
Obſerve,
I. How the body of Chriſt was begged. It was, as the dead bodies
of malefačtors are, at the diſpoſal of the government. Thoſe that hur-
ried him to the croſs, deſigned he ſhould make his grave with the wicked;
but God deſigned he ſhould make it with the rich, (Iſa. 53, 9.) and ſo
he did. We are here told,
Vol. IV. No. 81.
N
|
| and why fuch haſte was made with the funeral;
1. When the body of Chriſt was begged, in order to its being buried,
he even was come, and
it was the preparation, that is, the day before the ſabbath, v. 42. The
Jews were more ſtrićt in the obſervation of the ſabbath than of any other
feaſt ; and therefore, though this day was itſelf a feast-day, yet they ob-
ſerved it more religiouſly as the eve of the ſabbath ; when they prepared
their houſes and tables for the ſplendid and joyful ſolemnizing of the ſab-
bath-day. Note, The day before the ſabbath ſhould be a day of pre-
paration for the ſabbath, not of our houſes and tables, but of our hearts,
which, as much as poſſible, ſhould be freed from the cares and buſineſs
of the world, and fixed, and put in frame for the ſervice and enjoyment
of God. Such work is to be done, and ſuch advantages are to be
gained on the ſabbath-day, that it is requiſite we ſhould get ready for it
a day before ; nay, the whole week ſhould be divided between the im-
provement of the foregoing ſabbath and the preparation for the follow-
ing ſabbath.
2. Who it was that begged the body, and took care for the decent
interment of it : it was Joſeph of Arimathea, who is here called an ho-
nourable counſellor, (v. 43.) a perſon of charaćter and diſtinétion, and
in an office of public truſt ; ſome think in the state, and that he was one of
Pilate’s privy council; his poſt rather ſeems to have been in the church,
he was one of the great Sanhedrim of the Jews, or one of the High Prieſt's
council. He was ivaxhºwy 39xed ros—“ a counſellor that condućted
himſelf in his place as did become him.” Thoſe are truly honourable,
and thoſe only, in places of power and truſt, who make conſcience of
their duty, and whoſe deportment is agreeable to their preferment. But
here is a more ſhining charaćter put upon him ; he was one that waited
jor the kingdom of God, the kingdom of grace on earth, and of glory in
heaven, the kingdom of the Meſfiah. Note, Thoſe who wait for the
kingdom of God, and hope for an intereſt in the privileges of it, muſt
ſhew it by their forwardneſs to own Chriſt’s cauſe and intereſt, even then
when it ſeems to be cruſhed and run down. Obſerve, Even among the
honourable counſellors there were ſome, there was one at leaſt, that waited
for the kingdom of God, whoſe faith will condemn the unbelief of all the
reſt. This man God raiſed up for this neceſſary ſervice, when none of
Chriſt’s diſciples could, or durſt, undertake it, having neither purſe nor
intereſt, nor courage, for it. ... Joſeph went in boldly to Pilate; though he
knew how much it would affront the chief prieſts, who had loaded him
with ſo much reproach, to ſee any honour done him, yet he put on cou-
rage; perhaps at firſt he was a little afraid, but roxwºoze—taking heart
on it, he determined to ſhew this reſpect to the remains of the Lord Jeſus,
let the worſt come to the worſt. a
3. What a ſurpriſe it was to Pilate, to hear that he was dead, (Pilate,
perhaps, expecting that he would have ſaved himſelf, and come down
from the croſs,) eſpecially that he was already dead, that one who
ſeemed to have more than ordinary vigour, ſhould ſo ſoon yield to death.
Every circumſtance of Chriſt’s dying was marvellous; for from firſt to
laſt his name was called /Wonderful. Pilate doubted (ſo ſome underſtand
it) whether he were yet dead or no, fearing leſt he ſhould be impoſed
upon, and the body ſhould be taken down alive, and recovered, whereas
the ſentence was, as with us, to hang”, the body be dead. He therefore
called the centurion, his own officer: aſked him whether he had been
any while dead, (v. 44.) whether it was ſo long fince they perceived any
fign of life in him, any breath or motion, that they might conclude he
was dead paſt recall. The centurion could aſſure him of this, for he had
particularly obſerved how he gave up the ghost, v. 39. There was a
ſpecial providence in it, that Pilate ſhould be ſo ſtrićt in examining this,
that there might be no pretence to ſay that he was buried alive, and ſo
to take away the truth of his reſurre&tion ; and ſo fully was this deter-
mined, that that objećtion was never ſtarted. Thus the truth of Chriſt
gains confirmation, ſometimes, even from its enemies.
II. How the body of Chriſt was buried. Pilate gave Joſeph leave to
take down the body, and do what he pleaſed with it. It was a wonder
the chief prieſts were not too quick for him, and had not firſt begged the
body of Pilate, to expoſe it and drag it about the ſtreets, but that re-
mainder of their wrath did God reſtrain, and gave that invaluable prize
to Joſeph, who knew how to value it ; and the hearts of the prieſts were
ſo influenced, that they did not oppoſe it. “Sit divus, modo non fit
vivus. We care not for his being adored, provided he be not revived.”
1. Joſeph bought fine linen to wrap the body in, though in ſuch a
caſe old linen that had been worn might have been thought ſufficient.
In paying reſpects to Chriſt it becomes us to be generous, and to ſerve
him with the 69/6 that can be got, not with that which can be got at the
beſt hand.
4 Q
2. He took down the body, mangled and macerated as it was, and
wrapt it in the linen as a treaſure ºgreat worth. Our Lord Jeſus hath
commanded himſelf to be delivered to us ſacramentally in the ordinance
of the Lord’s ſupper, which we ſhould receive in ſuch a manner as may
beſt expreſs our love to him, who loved us and died for us.
3. He laid it in a ſepulchre of his own, in a private place. We ſome-
times find it ſpoken of in the ſtory of the kings of Judah, as a ſlur upon
the memory of the wicked kings, that they were not buried in the ſepul-
chres of the kings ; our Lord Jeſus, though he did no evil but much good,
and to him was given the throne of his father David, yet was buried in
the graves of the common people, for it was not in this world, but in the
other, that his rest was glorious. This ſepulchre belonged to Joſeph ;
Abraham when he had no other poſſeſſion in the land of Canaan, yet had
a burying-place, but Chriſt had not ſo much as that. This ſepulchre
was hewn out of a rock, for Chriſt died to make the grave a refuge and
ſhelter to the ſaints, and being hewn out of a rock, it is a ſtrong refuge.
O that thou wouldest hide me in the grave / Chriſt himſelf is a hiding place
to his people, that is, as the ſhadow of a great rock.
4. He rolled a stone to the door of the ſepulchre, for ſo the manner of
the Jews was to bury. When Daniel was put into the lions’ den, a ſtone
was laid to the mouth of it to keep him in, as here to the door of Chriſt’s
ſepulchre, but neither of them could keep off the angels' viſits to the
priſoners. - -
5. Some of the good women attended the funeral, and beheld where
he was laid, that they might come after the ſabbath to anoint the dead.
body, becauſe they had not time to do it now. When Moſes, the me-
diator and lawgiver of the Jewiſh church, was buried, care was taken
that no man ſhould know of his ſepulchre, (Deut. 34.6.) becauſe the
reſpects of the people towards his perſon were to die with him; but
when our great Mediator and Lawgiver was buried, ſpecial notice was
taken of his ſepulchre, becauſe he was to riſe again ; and the care taken
of his body, ſpeaks the care which he himſelf will take concerning his
body the church, even then when it ſeems to be a dead body, and as a
valley full of dry bones, it ſhall be preſerved in order to a reſurreółion;
as ſhall alſo the dead bodies of the ſaints, with whoſe duſt there is a cove-
nant in force which ſhall not be forgotten. Our meditations on Chriſt's
burial ſhould lead us to think of our own, and ſhould help to make the
grave familiar to us, and ſo to make that bed eaſy, which we muſt ſhortly
make in the darkneſs. Frequent thoughts of it would not only take off
the dread and terror of it, but quicken us, fince the graves are always
ready for us, to get ready for the graves, Job 17, 1.
As
CHAP. XVI.
In this chapter, we have a short account of the reſurrection and aſcenſion of
the Lord Jeſus ; and the joys and triumphs which it furnishes all be-
lievers with, will be very acceptable to thoſe who ſympathized and ſuffered
with Christ in the foregoing chapters. Here is, I. Christ’s reſurrection
notifted by an angel to the women that came to the ſepulchre to anoint him,
v. 1...8. II. His appearance $º Magdalene, and the account
she gave of it to the diſciples, wº...] I.
two diſciples going to Emmaus, and the report they made of it to their
brethren, v. 12, 13. IP. His appearance to the eleven, with the cont-
niſion he gave them to ſet up his kingdom in the world, and full instruc.
tions and credentials in order thereunto, v. 14...18. V. His aſcenſion
into heaven, the apostles’ cloſe application to their work, and God’s own-
ing of them in it, v. 19, 20.
1. A ND when the ſabbath was paſt, Mary Magdalene,
and Mary the mother of James, and Salome, had
bought ſweet ſpices, that they might come and anoint him.
2. And very early in the morning, the firſt day of the
week, they came unto the ſepulchre at the riſing of the
ſun. 3. And they ſaid among themſelves, Who ſhall roll
us away the ſtone from the door of the ſepulchre 4.
(And when they looked, they ſaw that the ſtone was rolled
away,) for it was very great. 5. And entering into the
ſepulchre, they ſaw a young man fitting on the right ſide,
clothed in along white garment; and they were affrighted.
6. And he faith unto them, Be not affrighted: ye ſeek
St. MARK, XVI.
| who could do it.
III. His appearance to the
The Crucifixion,
Jeſus of Nazareth, which was crucified: he is riſen, he is
not here : behold the place where they laid him. 7. But
go your way, tell his diſciples and Peter that he goeth be-
fore you into Galilee: there ſhall ye ſee him, as he ſaid
unto you. 8. And they went out quickly, and fled from
the ſepulchre ; for they trembled, and were amazed:
neither ſaid they any thing to any man; for they were
afraid. - , -
Never was there ſuch a ſabbath fince the ſabbath was firſt inſtituted as
this was, which the firſt words of this chapter tell us was now paſt :
during all this ſabbath our Lord Jeſus lay in the grave. It was to him
a ſabbath of rest, but a ſilent ſabbath; it was to his diſciples a melan-
choly ſabbath, ſpent in tears and fears. Never were the ſabbath-ſervices
in the temple ſuch an abomination to God, though they had been often
ſo, as they were now, when the chief prieſts, who preſided in them, had
their hands full of blood, the blood of Chriſt. Well, this ſabbath is
over, and the firſt day of the week is the firſt day of a new world. We
have here, z - -
I. The affectionate viſit which the good women that had attended
Chriſt, now made to his ſepulchre—not a ſuperstitious one, but a pious
one. They ſet out from their lodgings very early in the morning, at
break of day, or ſooner; but either they had a long walk, or they met
with ſome hinderance, ſo that it was ſun-rifting by the time they got to
the ſepulchre. They had bought ſweet ſpices too, and came not only to
bedev the dead body with their tears, (for nothing could more renew
their grief than this,) but to perfume it with their ſpices, v. 1. Nicode-
mus had bought a very large quantity of dry ſpices, myrrh and aloes,
which ſerved to dry the wounds, and dry up the blood, John 19. 39.
But theſe good women did not think that enough ; they bought ſpices,
perhaps of another kind, ſome perfumed oils, to anoint him. Note, The
reſpect which others have ſhewed to Chriſt’s name, ſhould not hinder us
from ſhewing our reſpect to it. • •. -
II. The care they were in about the rolling away of the ſtone, and
the ſuperſeding of that care, (v. 3, 4.) They Jaid among themſelves, as
they were coming along, and now drew near the ſepulchre, “Who ſhall
roll us away the ſtone from the door of the ſepulchre 2. For it was very
great,” more than they with their united ſtrength could move. They
ſhould have thought of this before they came out, and then diſcretion
would have bid them not go, unleſs they had thoſe to go with them,
And there was another difficulty much greater than .
this, to be got over, which they knew nothing of, to wit, a guard of ſol-
diers ſet to keep the ſepulchre; who, had they come before they were
| frightened away, would have frightened them away. But their gracious.
| love to Chriſt carried them to the ſepulchre; and ſee how by the time
they came thither, both thoſe difficulties were removed, both the stone
which they knew of, and the guard which they knew not of . They ſaw
that the stone was rolled away, which was the firſt thing that amazed
them, Note, They who are carried by a holy zeal to ſeek Chriſt dili-
gently, will find the difficulties that lie in their way ſtrangely to vaniſh,
and themſelves helped over them beyond their expectation.
III. The aſſurance that was given them by an angel, that the Lord
Jeſus was riſen from the dead, and had taken leave of his ſepulchre, and
had left them there to tell thoſe ſo who came thither to inquire after him. .
1. They entered into the ſepulchre, at leaſt, a little way in, and ſaw
that the body of Jeſus was not there where they left it the other night.
He, who by his death undertook to pay our debt, in his reſurre&tion took
out our acquittance, for it was his diſcharge out of priſon, and it was a
fair and legal diſcharge, by which it appeared that his ſatisfaction was
accepted for all the purpoſes for which it was intended, and the matter
in diſpute was determined by an inconteſtable evidence that he was the
Son of God. r. - w
2. They ſaw a young man ſitting on the right ſide of the ſepulchre.
The angel appeared in the likeneſs of a man, of a young man; for angels,
though created in the beginning, grow not old, but are always in the
ſame perfeótion of beauty and ſtrength ; and ſo ſhall glorified ſaints be,
when they are as the angels. This angel was ſilling on the right hand
as they went into the ſepulchre, clothed with a long while garment, a gar-
ment down to the feet, ſuch as great men were arrayed with. The fight
of him might juſtly have encouraged them, but they were affrighted.
Thus many times that which ſhould be matter of comfort to us, through
our own miſtakes and miſapprehenſions proves a terror to us.
* - ST, MARK, XVI.
Chriſt's Appearance to Mary Magdalene.
. 3. He filences their fears by aſſuring them that here was cauſe enough
for triumph, but none for trembling; (v. 6.) He ſaith to them, be not
qffrighted. . Note, As angels rejoice in the converſion of finners, ſo they
do alſo in the conſolation of ſaints. Be not affrighted, for, (1.) “Ye
are faithful lovers of Jeſus Chriſt, and therefore, inſtead of being con-
jounded, ought to be conſorted. Zºe ſeek Jeſus of Nazareth, which was
crucifted.” Note, The inquiries of believing ſouls after Chriſt, have a
particular regard to him as crucifted, (1 Cor. 2. 2.) that they may know
him, and phe fellowſhip of his ſufferings. His being lifted up from the
earth, is that which draws all men unto him. Chriſt’s croſs is the enfign
to which the Gentiles ſeek. Obſerve, He ſpeaks of Jeſus as one that
was crucifted ; “The thing is past, that ſcene is over, ye muſt not dwell
ſo much upon the fad circumſtances of his crucifixion as to be unapt to
believe the joyful news of his reſurreótion. He was crucifted in weak-
*{ſ}, yet that doth not hinder but that he may be raiſed in power, and
therefore ye that ſeek him; be not gfraid of miſſing of him.” He was
crucified, but he is glorified ; and the ſhame of his ſufferings is ſo far
from leſſening the glory of his exaltation, that that glory perfectly wipes
away all the reproach of his ſufferings. And therefore after his entrance
upon his glory, he never drew any wail over his ſufferings, nor was ſhy of
having his croſs ſpoken of The angel here that proclaims his refurrec-.
tion, calls him. Jeſus that was crucified. He himſelf owns, (Rev. 1. 18.)
I am he that liveth, and was dead; and he appears in the midſt of the
praiſes of the heavenly hoſt as a Lamb that had been ſlain, Rev. 5. 6.
(2.) “It will therefore be good news to you, to hear that, inſtead of
anointing him dead, you may rejoice in him living, He is º he is not
here, not dead, but alive again ; we cannot as yet ſhew you him, hereafter
you will ſee him, but you may here ſee the place where they laid him, and
you fee he is gone hence, not ſtolen either by his enemies or by his
friends, but riſºn.” -
4. He orders them to give ſpeedy notice of this to his diſciples. Thus
they were made the apoſtles of the apoſtles, which was a recompenſe of
their affection and fidelity to him, in attending him on the croſs, to the
grave, and in the grave. They firſt came, and were firſt ſerved; no
other of the diſciples durſt come near his ſepulchre, or inquire after him;
fo little danger was there of their coming by night to steal him away,
that none came near him but a few women, who were not able ſo much
as to roll away the stone. - -
(1.) They muſt tell the diſciples, that he is riſen. It is a diſmal time
with them, their dear Maſter is dead, and all their hopes and joys are
buried in his grave; they look upon their cauſe as ſunk, and themſelves
ready to fall an eaſy prey into the hands of their enemies, ſo that there
remains no more ſpirit in them, they are perfectly at their wits' end,
every one is contriving how to ſhift for himſelf. “O, go quickly to
them,” faith the angel “tell them that their Master is riſen; this will put
fome life and ſpirit into them, and keep them from finking into deſpair.”
Note: [1] Chriſt is not aſhamed to own his poor diſciples, no, not now
that he is in his exalted ſtate ; his preferment doth not make him ſhy
of them, for he took early care to have it notified to them. [2.] Chriſt
is not extreme to mark, what they do amiſs, whoſe hearts are upright
with him: . The diſciples had very unkindly deſerted him, and yet he
teſtified this concern for them. [3.] Seaſonable comforts ſhall be ſent
to thoſe that are lamenting after the Lord Jeſus, and he will find a time
to manifeſt himſelf to them. -
(2.). They muſt be ſure to tell Peter. This is particularly taken no-
tice of by this evangeliſt, who is ſuppoſed to have written by Peter’s di-
reštion. . . If it were told the diſciples, it would be told Peter, for, as a
token of his repentance for diſowning his Maſter he ſtill aſſociated with
his diſciples; yet he is particularly named, Tell Peter, for, [1..] It will
be good news to him, more welcome to him than to any of them ; for
he is in ſorrow for fin, and no tidings can be more welcome to true pe-
nitents than to hear of the reſurre&tion of Chriſt, becauſe he roſe again
for their justification. [2.] He will be afraid, leſt the joy of this good
news do not belong to him. Had the angel ſaid only, Go, tell his diſci-
ples, poor Peter would have been ready to figh, and ſay, “But I doubt |
I cannot look upon myſelf as one of them, for I diſowned him, and de-
ferve to be diſowned by him;” to obviate that, “Go to Peter by name,
and tell him, he ſhall be as welcome as any of the reſt to ſee him in Ga-
lilee.” Note, A fight of Chriſt will be very welcome to a true penitent,
and a true penitent ſhall be very welcome to a fight of Chriſt, for there
is joy in heaven concerning him. º
(3.) They muſt appoint them all, and Peter by name, to give him the
meeting in Galilee, as he ſaid unto you, Matth, 26. 32. In their journey
down into Galilee they would have time to recollect themſelves, and call
to mind what he has often ſaid to them there, that he ſhould ſuffer aud die,
and the third day be raiſed again; whereas while they were at Jeruſalem,
among ſtrangers and enemies, they could not recover themſelves from the
fright they had been in, nor compoſe themſelves to the due entertainment
of better tidings. Note, [1..] All the meetings between Chriſt and his
diſciples are of his own appointing., [2.]. Chriſt never forgets his ap-
pointment, but will be ſure to meet his people with the promiſed bleſfing
in every place where he records his name. [3] In all meetings between
Chriſt and his diſciples, he is the moſt forward. He goes before you. .
IV. The account which the women did bring of this to the diſci.
ples; (v. 8.) They went out quickly, and ran from the ſepulchre, to make
all the haſte they could to the diſciples, trembling and amazed. See how
much we are enemies to ourſelves and our own comfort, in not confider.
| ing and mixing faith with what Chriſt hath ſaid to us; Chriſt had often
told them, that the third day he would riſe again, had they given that its
due notice and credit, they would have come to the ſepulchre, expecting
to have found him riſen, and would have received the news of it with a
joyful aſſurance, and not with all this terror and amazement. But, being
ordered to tell the diſciples, becauſe they were to tell it to all the world,
they would not tell it to any one elſe, they ſhewed not anything of it
to any man that they met by the way, for they were afraid, afraid it was
too good news to be true. Note, Our diſquieting fears often hinder us
from doing that ſervice to Chriſt and to the ſouls of men, which, if faith
and the joy of faith were ſtrong, we might do.
9. Now when Jeſus was riſen early the firſt day of the
week, he appeared firſt to Mary Magdalene, out of whom
he had caſt ſeven devils. 10. And ſhe went, and told
them that had been with him, as they mourned and wept.
11. And they, when they had heard that he was alive,
and had been ſeen of her, believed not. 12. After that,
he appeared in another form unto two of them, as they
walked, and went into the country. 13. And they went
and told it unto the reſidue : neither believed they them.
We have here a very ſhort account of two of Chriſt’s appearances, and
the little credit which the report of them gained with the diſciples.
I. He appeared to Mary Magdalene, to her firſt in the garden, which
we have a particular narrative of, John 20. 14. It was ſhe out of whom
he had cast ſeven devils ; much was forgiven her, and much was given
her, and done for her, and ſhe loved much ; and this honour Chriſt did
her, that ſhe was the firſt that ſaw him after his reſurre&tion. The
cloſer we cleave to Chriſt, the ſooner we may expect to ſee him, and the
more to ſee of him.
Now, 1. She brings notice of what ſhe had ſeen, to the diſciples; not
only to the eleven, but to the reſt that followed him, as they mourned
and wept, v. 10. Now was the time of which Chriſt had told them, that
they ſhould mourn and lament, John 16. 20. And it was an evidence of
their great love to Chriſt, and the deep ſenſe they had of their loſs of
him. But when their weeping had endured a night or two, comfort re-
turned, as Chriſt had promiſed them ; I will ſee you again, and your
heart shall rejoice. Better news cannot be brought to diſciples in tears,
than to tell them of Chriſt’s reſurre&tion. And we ſhould ſtudy to be
comforters to diſciples that are mourners, by communicating to them our
experiences, and what we have ſeen of Christ. -
2. They could not give credit to the report ſhe brought them. The
heard that he was alive, and had been ſeen of her. The ſtory was plau-
fible enough, and yet they believed not. They would not ſay that ſhe
made the ſtory herſelf, or deſigned to deceive them ; but they fear that
ſhe is impoſed upon, and that it was but a fancy that ſhe ſaw him. Had
they believed the frequent predićtions of it from his own mouth, they
would not have been now ſo incredulous of the report of it.
II. He appeared to two of the diſciples, as they went into the country,
v. 12. This refers, no doubt, to that which is largely related, (Luke
24. 13.) of what paſſed between Chriſt and the two diſciples going to
Jºmmaus. He is here ſaid to have appeared to them in another form, in
another dreſs than what he uſually wore, in the form of a traveller, as, in
the garden, in ſuch a dreſs, that Mary Magdalene took him for the gar-
demer; but that he had really his own countenance, appears by this, that
their eyes were holden, that they Jhould not know him ; and when that re-
ſtraint on their eyes was taken off, immediately they knew him, Luke 24.
16, 31. Now,
ST. MARK, XVI.
1. Theſe two witneſſes gave in their testimony to this proof of Chriſt's
reſurrečtion ; They went, and told it to the reſidue, v. 13, Being ſatisfied
themſelves, they were defirous to give their brethren the ſatisfaction
they had, that they might be comforted as they were. -
< 2. This did not gain credit with all ; Neither believed
they them.
They ſuſpected that their eyes alſo deceived them. Now there was a
wife providence in it, that the proofs of Chriſt’s reſurre&tion were given
in thus gradually, and admitted thus cautiouſly, that ſo the aſſurance with
which the apoſtles preached this doćtrine afterward, when they ventured
their all upon it, might be the more ſatisfying. We have the more rea-
ſon to believe thoſe who did themſelves believe ſo ſlowly : had they ſwal-
lowed it preſently, they might have been thought credulous, and their
teſtimony the leſs to be regarded ; but their diſbelieving at firſt, ſhews
that they did not believe it afterward but upon a full convićtion.
- i.
14. Afterward he appeared unto the eleven as they ſat
at meat, and upbraided them with their unbelief, and
hardneſs of heart, becauſe they believed not them which
had ſeen him after he was riſen. 15. And he ſaid unto them,
Go-ye into all the world, and preach the goſpel to every
creature. 16. He that believeth, and is baptized, ſhall be
ſaved; but he that believeth not, ſhall be damned. 17,
And theſe ſigns ſhall follow them that believe; In my
name ſhall they caſt out devils, they ſhall ſpeak with new
tongues, 18. They ſhall take up ſerpents, and if they
drink any deadly thing, it ſhall not hurt them; they ſhall
lay hands on the ſick, and they ſhall recover. -
Here is, .
I. The conviction which Chriſt gave his apoſtles of the truth of his
reſurre&tion ; (v. 14.) He appeared to them himſelf, when they were all
together, as they ſat at meat, which gave him an opportunity to eat and
drink with them, for their full ſatisfaction ; ſee A&ts 10. 41. And ſtill,
when he appeared to them, he “ upbraided them with their unbelief and
hardneſs of heart,” for even at the general meeting in Galilee, ſome
doubted, as we find Matth. 28. 17. Note, The evidences of the truth
of the goſpel are ſo full, that thoſe who receive it not, may juſtly be up-
braided with their unbelief; and it is owing not to any weakneſs or de-
ficiency in the proofs, but to the hardneſs of the heart, its ſenſeleſſneſs
and ſtupidity. Though they had not till now ſeen him themſelves, they
are juſtly blamed “becauſe they believed not them who had ſeen him
after he was riſen;” and perhaps it was owing in part to the pride of their
hearts, that they did not ; for they thought, “If indeed he were riſen,
to whom should he delight to do the honour of ſhewing himſelf but to
us * And if he paſs them by, and ſhew himſelf to others firſt, they can-
not believe it is he. Thus many diſbelieve the doćtrine of Chriſt, becauſe
they think it below them to give credit to ſuch as he has choſen to be the
witneſſes and publiſhers of it. Obſerve, It will not ſuffice for an excuſe
of our infidelity in the great day, to ſay, “ IWe did not ſee him after he
was riſen,” for we ought to have believed the teſtimony of thoſe who
did ſee him. - • ,
II. The commiſſion which he gave them to ſet up his kingdom among
men by the preaching of his goſpel, the glad tidings of reconciliation to
God through a Mediator. Now obſerve,
1. To whom they were to preach the goſpel. Hitherto they had been
fent only to the lost sheep of the houſe of Iſrael, and were forbidden to go
into the way of the Gentiles, or into any city of the Samaritans; but now
their commiſſion is enlarged, and they are authorized to go into all the
world, into all parts of the world, the habitable world, and to preach the
goſpel of Chriſt to every creature, to the Gentiles as well as to the Jews;
to every human creature that is capable of receiving it. “Inform them
concerning Chriſt, the hiſtory of his life, and death, and reſurrection ;
inſtruct them in the meaning and intention of theſe, and of the advantages
which the children of men have, or may have, hereby ; and invite them,
without exception, to come and ſhare in them.
be preached in all places, to all perſons.” Theſe eleven men could not
themſelves preach it to all the world, much leſs to every creature in it;
but they and the other diſciples, ſeventy in number, with thoſe who
ſhould afterward be added to them, muſt diſperſe themſelves ſeveral ways,
..and, wherever, they went, carry the goſpel along with them. They muſt
ſend others to thoſe places whither they could not go themſelves, and, in
This is goſpel, let this,
Chriſt's Appearance to the Eleven.
ſhort, make it the buſineſs of their lives to ſend thoſe glad tidings up
and down the world with all poſſible fidelity and care, not as an amuſe-
ment or entertainment, but as a ſolemn meſſage from God to men, and
an appointed means of making men happy. “Tell as many as you can,
and bid them tell others; it is a meſſage of univerſal concern, and there-
fore ought to have a univerſal welcome, becauſe it gives a univerſal wel.
come.” - • , .
2. What is the ſummary of the goſpel they are to preach ; (v. 16.)
“Set before the world life and death, good and evil. Tell the children
of men that they are all in a ſtate of miſery and danger, condemned by
their Prince, and conquered and enſlaved by their enemies.” This is
ſuppoſed in their being ſaved, which they would not need to be if they
were not lost. “Now go and tell them,” (1.) That if they believe the
goſpel, and give up themſelves to be Chriſt’s diſciples; if they renounce
the Devil, the world, and the fleſh, and be devoted to Chriſt as their
Prophet, Prieſt, and King, and to God in Chriſt as their God in cove-
nant, and evidence by their conſtant adherence to this covenant their
fincerity herein, they shall be ſaved from the guilt and power of fin, it
ſhall not rule them, it ſhall not ruin them. He that is a true chriſtian,
ſhall be ſaved through Chriſt.” Buptiſm was appointed to be the inau-
gurating rite, by which thoſe that embraced Chriſt, owned him ; but
it is here put rather for the thing ſignified than for the fign, for Simon
Magus believed, and was baptized, yet was not ſaved, Aćts 8. 13. “Be-
lieving with the heart, and confeſſing with the mouth the Lord Jeſus,”
(Rom. 10. 9.) ſeem to be much the ſame with this here. Or thus, We
muſt asſent to goſpel-truths, and conſent to goſpel-terms. (2.) “ If
they believe not, if they receive not the record God gives concernisg his
Son, they cannot expect any other way of ſalvation, but muſt inevitably
periſh ; they shall be damned, by the ſentence of a deſpiſed goſpel, added
to that of a broken law.” And even this is goſpel, it is good news, that
nothing elſe but unbelief ſhall damn men, which is a fin againſt the re-
medy. Dr. Whitby here obſerves, that they who hence infer “ That
the infant ſeed of believers are not capable of baptiſm, becauſe they can-
not believe, muſt hence alſo infer that they cannot be ſaved; faith being
here more expreſsly required to ſalvation than to baptiſm. And that in
the latter clauſe baptiſm is omitted, becauſe it is not fimply the want of
baptiſm, but the contemptuous neglect of it, which makes men guilty of
damnation, otherwiſe infants might be damned for the miſtakes or pro-
faneneſs of their parents.” • * - -
3. What power they ſhould be endowed with, for the confirmation of
the doćtrine they were to preach ; (v. 17.) Theſe ſigns shall follow them
that believe. Not that all who believe, ſhall be able to produce theſe
figns, but ſome, even as many as were employed in propagating the faith,
and bringing others to it ; for ſigns are intended for them that believe
not ; ſee 1 Cor. 14. 22. It added much to the glory and evidence of
the goſpel, that the preachers not only wrought miracles themſelves, but
conferred upon others a power to work miracles which power followed
ſome of them that believed, wherever they went to preach. They ſhall
do wonders in Christ’s name, the ſame name into which they were bap-
tized, in the virtue of power derived from him, and fetched in by prayer.
Some particular figns are mentioned; (1.) They ſhall cast out devils :
this power was more common among chriſtians than any other, and laſted
longer, as appears by the teſtimonies of Juſtin Martyr, Origen, Irenaeus,
Tertullian, Minutius Felix, and others, cited by Grotius on this place.
(2.) They ſhall ſpeak with new tongues, which they had never learned,
or been acquainted with ; and this was both a miracle, (a miracle upon
the mind,) for the confirming of the truth of the goſpel, and a means of
ſpreading the goſpel among thoſe nations that had not heard it. It ſaved
the preachers a vaſt labour in learning the languages ; and, no doubt,
they who by miracle were made masters ºf languages, were complete maſ-
ters of them and of all their native elegancies, which were proper both to
instruct and affect, which would very much recommend them and their
preaching. (3.) They ſhall take up ſerpents. This was fulfilled in
Paul, who was not hurt by the viper that fastened on his hand, which
was acknowledged a great miracle by the barbarous people, Aéts 28.
5, 6. They ſhall be kept unhurt by that generation of vipers among
whom they live, and by the malice of the old ſerpent. (4.) If they be
compelled by their perſecutors to drink any deadly poiſonous thing, it
shalf not hurt them ; of which very thing ſome inſtances are found in
eccleſiaſtical hiſtory. (5.) They ſhall not only be preſerved from hurt
themſelves, but they ſhall be enabled to do good to others ; They shall
!ay hands on the ſick and they shall recover, as multitudes had done by
their Maſter’s healing touch. . Many of the elders of the church had this
| power, as appears by Jam. 5, 14. where, as an inſtituted fign of this
ST MARK, XVI.
The Aſcenſion.

miraculous healing, they are ſaid to anoint the fick with oil in the name.
of the Lord. With what aſſurance of ſucceſs might they go about the
executing of their commiſſion, when they had ſuch credentials as theſe
to produce
19. So then after the Lord had ſpoken unto them, he
was received up into heaven, and ſat on the right hand
of God. 20. And they went forth, and preached every
where, thé Lord working with them, and confirming the
word with ſigns following. Amen.
Here is, 1. Chriſt welcomed into the upper world; (v. 19.) After the
Lord had ſpoken what he had to ſay to his diſciples, he went up into heaven,
in a cloud.; which we have a particular account of, (A&ts 1.9.)
he had not only an admiſfion, but an abundant entrance, into his kingdom
there ; he was received up, received in ſtate, with loud acclamations of
the heavenly hoſts; and heſat on the right hand of God; fitting is a poſ-
ture of rest, for now he had finiſhed his work, and a poſture of rule, fºr
now he took poſſeſſion of his kingdom ; he ſat at the right hand of God,
which denotes the ſovereign dignity he is advanced to, and the univerſal
agency he is intruſted with. Whatever God does concerning us, gives
and'
to us, or accepts from us, it is by his Son. Now he is glorified with the
glory he had before the word. - +
2. Chriſt welcomed in this lower world; his being believed on in the
world, and received up into glory, are put together, I Tim. 3, 16. (1.)
We hāve here the apoſtles working diligently for him; they went forth,
and preached-every where far and near. Though the doćtrine they
preached, was ſpiritual and heavenly, and direétly contrary to the ſpirit
and genius of the world, though it met with abundance of oppoſition,
and was utterly deſtitute of all ſecular ſupports and advantages, yet the
preachers of it were neither afraid nor ashamed; they were ſo induſtri,
ous in ſpreading the goſpel, that within a few years the ſound of it went
|forth into the ends of the earth, Rom, 10. 18. (2.) We have here God
working effectually with them, to make their labours ſucceſsful, by con-
jërming the word with ſigns following, partly by the miracles that were
wrought upon the bodies of people, which were divine ſeals to the chriſ. . .
tian doćtrine, and partly by the influence it had upon the minds of people,
through the operation of the Spirit of God, ſee Heb. 2.4. Theſe
were properly ſigns following the word—the reformation of the world,
the deſtrućtion of idolatry, the converſion of finners, the comfort of
ſaints; and theſe figns ſtill follow it, and that they may do ſo more and
more, for the.honour of Chriſt and the good of mankind, the evangeliſt
prays, and teaches us to ſay Amen. Father in heaven, thus let thy name
be hallowed, and let thy kingdom come.
AN
E x P O S
I T I O N,
‘WITH.
jøractical Dögetbationg,
of THE GOSPEL ACCORDING TO •
ST. L.
U K E.
*—º
We are now entering into the labours of another evangeliſt; his name Luke, which ſome take to be a contračtion of Lucilius ; born at Antioch, ſo
St. Jerom.
Some think that he was the only one of all the penmen of the ſcripture, that was not of the ſeed of Iſrael.
He was a Jewiſh pro-
ſelyte, and, as ſome conjećture, converted to chriſtianity by the miniſtry of St. Paul at Antioch; and after his coming into Macedonia, (A&ts
16. 10.) he was his conſtant companion.
He had employed himſelf in the ſtudy and practice of phyſic; hence Paul calls him Luke the beloved
Physician, Col. 4, 14. Some of the pretended ancients tell you that he was a painter, and drew a pićture of the virgin Mary. But Dr. Whitby
thinks that there is nothing certain to the contrary; and that therefore it is probable that he was one of the ſeventy diſciples, and a follower of
Chriſt when he was here upon earth ; and if ſo, he was a native Iſraelite.
I ſee not what can be obječted againſt this, except ſome uncertain
traditions of the ancients, which we can build nothing upon, and againſt which may be oppoſed the teſtimonies of Origen and Epiphanius, who
both ſay that he was one of the ſeventy diſciples. He is ſuppoſed to have written this goſpel when he was aſſociated with St. Paul in his travels,
and by direction from him ; and ſome think that this is the brother whom Paul ſpeaks of, (2 Cor. 8, 18.) whoſe praiſe is in the goſpel throughout
all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this goſpel ; and that St. Paul means
this when he ſpeaks ſometimes of his goſpel, as Rom. 2. 16. But there is no ground at all for that. Dr. Cave obſerves, that his way and
manner of writing are accurate and exadi, his ſtyle polite and elegant, ſublime and lofty, yet perſpicuous; and that he expreſſes himſelf in a vein
of purer Greek than is to be found in the other writers of the holy ſtory. Thus he relates divers things more copiouſly than the other evan-
geliſts ; and thus he eſpecially treats of thoſe things which relate to the prieſtly office of Chriſt.
It is uncertain when, or about what time, this
goſpel was written. Some think that it was written in Achaia, during his travels with Paul, ſeventeen years (twenty-two years, ſay others) after
Chriſt’s aſcenſion ; others, that it was written at Rome, a little before he wrote his hiſtory of the Acts of the Apostles, (which is a continuation
of this,) when he was there with Paul, while he was a priſoner, and preaching in his own hired houſe, with which the hiſtory of the Aćts con-
cludes; and then Paul faith that only Luke was with him, 2 Tim. 4, 11. When he was under that voluntary confinement with Paul, he had
leiſure to compile theſe two hiſtories : (and many excellent writings the church has been indebted to a priſon for :) if ſo, it was written about
twenty-ſeven years after Chriſt’s aſcenſion, and about the fourth year of Nero. Jerom faith, He died when he was eighty-four years of age,
and was never married.
Some write, that he ſuffered martyrdom; but if he did, where and when is uncertain.
Nor indeed is there much more
credit to be given to the Chriſtian traditions concerning the writers of the New Teſtament than to the Jewiſh traditions concerning thoſe of the
• Qld Teſtament.
Vol. IV. No. 81.
4 R
CHAP. I.
The narrative which this evangelist gives us (or rather God by him) of the
life of Christ, begins earlier than either Matthew or Mark ; we have ||
reaſon to thank God for them all, as we have for all the gifts and graces |
of Christ's ministers, which in one make up what is wanting in the other,
while all put together make a harmony. In this chapter, we have, I.
Luke's preface to his goſpel, or his epiſile dedicatory to his friend Theo-
II. The prophecy and history of the conception of
John Baptist, who was Chriſt’s forerunner, v. 5.25. III. The an- |
, philus, v. 1...4.
aunciation of the virgin Mary, or the notice given to her that she should
be the mother 9ſ the Mºffah, v. 26.38. IV. The interview between
were both with child of thoſe pregnant births, and the prophecies they
both uttered upon that occaſion, v. 39.56. V. The birth and circum-
cifton of John Baptist, six months before the birth of Chriſt, v. 57.66.
WI. Zacharias’ ſong of praiſe, in thankfulneſs for the birth of John,
and in proſpect of the birth of Jeſus, v. 67.69. WII. A short ac-
count of John Baptiſt’s infancy, v. 80. And theſe do more than give
as an entertaining narrative ; they will lead us into the understanding of
the mystery of godlineſs, God manifeſt in the fleſh.
1. Fº as many have taken in hand to ſet
forth in order a declaration of thoſe things which
are moſt ſurely believed among us, 2. Even as they de-
livered them unto us, which from the beginning were eye-
witneſſes, and miniſters of the word: 3. It ſeemed good
to me alſo, having had perfeót underſtanding of all things
from the very firſt, to write unto thee in order, moſt ex-
cellent Theophilus, 4. That thou mighteſt know the cer-
tainty of thoſe things wherein thou haſt been inſtrućted.
Complimental prefaces and dedications, the language of flattery, and
the food and fuel of pride, are juſtly condemned by the wiſe and good ;
but it doth not therefore follow, that ſuch as are uſeful and inſtructive
are to be run down ; ſuch is this, in which St. Luke dedicates his goſpel
to his friend Theophilus, not as to his patron, though he was a man of
honour, to protećt it, but as to his pupil, to learn it, and hold it faſt. It is
not certain who this Theophilus was ; the name ſignifies a friend of God;
ſome think that it does not mean any particular perſon, but every one that
is a lover of God; Dr. Hammond quotes ſome of the ancients underſtand-
ing it ſo ; and then it teaches us, that thoſe who are truly lovers of God,
will heartily welcome the goſpel of Chriſt, the defign and tendency of
which are to bring us to God. But it is rather to be underſtood of ſome
particular perſon, probably a magiſtrate; becauſe Luke gives him here
the ſame title of reſpect which St. Paul gave to Feſtus the governor,
xgåriss, (A&ts 26. 25.) which we there tranſlate most noble Festus, and
here most excellent Theophilus. Note, Religion does not deſtroy civility.
and good manners, but teaches us, according to the uſages of our coun-
tly, to give honour to them to whom honour is due. •.
Now obſerve here, * *
I. Why St. Luke wrote this goſpel; it is certain that he was moved
by the Holy Ghoſt, not only to the writing, but in the writing of it;
but in both he was moved as a reaſonable creature, and not as a mere ma-
chine; and he was made to confider, - e
1. That the things he wrote of, were things that were most ſurely be-
lieved among all christians, and therefore things which they ought to be
inſtrućted in, that they may know what they believe ; and things which
ought to be tranſmitted to poſterity, (who are as much concerned in
them as we are,) and, in order to that, to be committed to writing,
which is the ſureſt way of conveyance to the ages to come. He will not
write about things of doubtful diſputations, things about which chriſtians
may ſafely differ from one another, and heſitate within themſelves ; but
the things which are, and ought to be, moſt ſitrely believed, aggyuzra as-
mºneoºpnaiva-the things which were performed, (ſo ſome,) which Chriſt
and his apoſtles did, and did with ſúch circumſtances as gave a full aſſur-
ance that they were really done, ſo that they have gained an eſtabliſhed
laſting credit. Note, Though it is not the foundation of our faith, yet
it is a ſupport to it, that the articles of our creed are things that have
been long most ſurely believed. The doćtrine of Chriſt is what thouſands
of the wiſeſt and beſt of men have ventured their ſouls upon with the
greateſt aſſurance and ſatisfaction.
ST, LUKE, I.
| 2, That it was requiſite there ſhould be a declaration made in order
| error or miſtake in the recording of it.
fetched his knowledge from afar.
The Evangeliſt's Deſign.
of thoſe things; that the hiſtory of the life of Chriſt ſhould be metho,
dized, and committed tâ writing, for the greater certainty of the convey:
ance. When things are put in order, we know the better where to find
them for our own uſe, and how to keep them for the benefit of others.
3. That there were many that had undertaken to publish narratives of
the life of Christ ; many well-meaning people, who deſigned well, and did
well, and what they publiſhed had done good, though not done by divine
inſpiration, nor ſo well done as might be, nor intended for erpetuity,
Note, (i.) The labours of others in the goſpel of Chriſt, if faithful and
honeſt, we ought to commend and encourage, and not to deſpiſe, though
chargeable with many deficiencies. (2.) Others' ſervices to Chriſt muſt
| not be reckoned to ſuperſede our’s, but rather to quicken them.
Mary the mother of Jeſus and Eliſabeth the mother of John, when they |
4. That the truth of the things he had to write, was conftrmed by the
concurring teſtimony of thoſe, who were competent and unexceptionable
witneſſes of them ; what had been publiſhed in * already, and what
he was now about to publiſh, agreed with that which had been deli-
vered by tword of mouth, over and over, by thoſe who from the begin-
ning were eye-witneſſes, and ministers of the word, v. 2. Note, (1.) The
apoſtles were miniſters of the word of Chriſt, who is the Word, (ſo ſome
underſtand it,) or of the doćtrine of Chriſt ; they, having received it
themſelves, miniſtered it to others, 1 John 1: 1. They had not a goſpel
to make as maſters, but a goſpel to preach as miniſters. (2.) The mi-
nisters of the word were eye-witneſſes of the things which they preached,
and, which is alſo included, ear-witneſſes. They did themſelves hear the
doćtrine of Chriſt, and ſee his miracles, and had them not by réport, at
ſecond hand; and therefore they could not but ſpeak, with the greateſt
aſſurance, the things they had ſeen and heard, A&ts 4. 20. (3.) They
were ſo from the beginning of Chriſt’s miniſtry, v. 2. He had his diſci-
ples with him, when he wrought his first miracle, John 2. 11. They
“ companied with him all the time that he went in and out among them,”
{. 1. 21.) ſo that they not only heard and ſaw all that which was
ufficient to confirm their faith, but, if there had been any thing to ſhock
it, they had opportunity to diſcover it. (4.) The written goſpel, which
we have to this day, exactly agrees with the goſpel which was preached
in the first days of the church. (...) That he himſelf had a perfect un-
derstanding of the things he wrote of, from the first, v. 3. Some think
that here is a tacit refle&tion upon thoſe who had written before him,
that they had not a perfect understanding of what they wrote, and there-
fore, Here am I, ſend ºne ; (–facit indignatio verſun–my wrath impels
my pen; ) or rather, without refle&ting on them, he aſſerts his own ability
for this undertaking ; “‘It ſeemed good to me, having attained to the
exačt knowledge of all things, &va,0sy—from above;” ſo I think it ſhould
be rendered ; for if he meant the ſame with from the beginning, (v. 2.)
as our tranſlation intimates, he would have uſed the ſame word. [1.
He had diligently ſearched into theſe things, had followed after them ;
(ſo the word is ;) as the Old Teſtament prophets are ſaid to have in-
quired and ſearched diligently, I Pet. 1, 10. He had not taken things
ſo eaſily and ſuperficially as others who had written before him, but
made it his buſineſs to inform himſelf concerning particulars. [2.] He
had received his intelligence, not only by tradition, as others had done,
but by revelation, confirming that tradition, and ſecuring him from any
He ſought it from above, (ſo
the word intimates,) and from thence he had it ; thus, like Elihu, he
He wrote his hiſtory as Moſes wrote
his, of things reported by tradition, but ratifted by inſpiration... [3]
He could therefore ſay, that he had a perfect understanding of theſe
things. He knew them, &ge;Căs—accurately, exactly. “Now, having
received this ſºon above, it ſeemed good to me to communicate it;” for
ſuch a talent as this ought not to be buried *: *
II. Obſerve why he ſent it to Theophilus ; “I wrote unto thee theſe
things in order, not that thou mayeft give reputation to the work, but
that thou mayeſt be edified by it ;” (v. 4.) “ that thou mighteſt know
the certainty of thoſe things wherein thou haſt been inſtructed.”. 1. It
is implied, that he had been instructed in theſe things either before his
baptiſm, or fince, or both, according to the rule, Matth. 28. 19, 20.
Probably Luke had baptized him, and knew how well inſtructed he was ;
wise &y wornwh9ns—concerning which thou hast been catechized ; ſo the
word is ; the moſt knowing chriſtians began with being catechized.
Theophilus was a perſon of quality, perhaps of noble birth ; and ſo much
the more pains ſhould be taken with ſuch when they are young, to teach
them the principles of the oracles of God, that they may be fortified
againſt the temptations, and furniſhed for the opportunities, of a high
condition in the world. 2. It was intended that he ſhould know the cer-
* * r
Aº- - º
tainty of thoſe things, ſhould underſtand them more clearly, and believe
them more firmly. There is a certainty in the goſpel of Chriſt, there is
that therein which we may build upon ; and thoſe who have been well
inſtrućted in the things of God when they were young, ſhould afterward
give diligence to know the certainty of thoſe things; to know not only
what we believe, but why we believe it, that we may be able to give a
reaſon of the hope that is in us.
5. HERE was in the days of Herod the king of Judea,
a certain prieſt named Zacharias, of the courſe of
Abia: and his wife was of the daughters of Aaron, and
her name was Eliſabeth. , 6. And they were both righte-
ous before God, walking in all the commandments and or-
dinances of the Lord, blameleſs. 7. And they had no
child, becauſe that Eliſabeth was barren, and they both .
were now well-ſtricken in years. 8. And it came to paſs,
that while he executed the prieſt's office before God in
the order of his courſe, 9. According to the cuſtom of
the prieſt's office, his lot was to burn incenſe when he
went into the temple of the Lord. 10. And the whole
multitude of the people were praying without, at the time
of incenſe. 11. And there appeared unto him an angel of
the Lord, ſtanding on the right ſide of the altar of incenſe.
12. And when Zacharias ſaw him, he was troubled, and
fear fell upon him. 13. But the angel ſaid unto him, Fear
not, Zacharias: for thy prayer is heard; and thy, wife
Eliſabeth ſhall bear thee a ſon, and thou ſhalt call his name
John. 14. And thou ſhalt have joy and gladneſs, and
many ſhall rejoice at his birth, 15. For he ſhall be great
in the fight of the Lord, and ſhall drink neither wine nor
ſtrong drink; and he ſhall be filled with the Holy Ghoſt,
even from his mother’s womb. 16. And many of the
children of Iſrael ſhall he turn to the Lord their God. 17.
And he ſhall go before him in the ſpirit and power of
Elias, to turn the hearts of the fathers to the children, and
the diſobedient to the wiſdom of the juſt, to make ready
a people prepared for the Lord. 18. And Zacharias ſaid
unto the angel, Whereby ſhall I know this For I am an
old man, and my wife well-ſtricken in years. 19. And
the angel anſwering ſaid unto him, I am Gabriel, that
ſtand in the preſence of God: and am ſent to ſpeak unto
thee, and to ſhew thee theſe glad tidings. 20. And be-
hold, thou ſhalt be dumb, and not able to ſpeak, until the
day that theſe things ſhall be performed, becauſe thou be-
lieveſt not my words, which ſhall be fulfilled in their
ſeaſon. 21. And the people waited for Zacharias, and
marvelled that he tarried ſo long in the temple. 22. And
when he came out, he could not ſpeak unto them : and
they perceived that he had ſeen a viſion in the temple:
for he beckoned unto them, and remained ſpeechleſs. 23.
And it came to paſs, that as ſoon as the days of his miniſ.
tration were accompliſhed, he departed to his own houſe.
24. And after thoſe days his wife Eliſabeth conceived, and
hid herſelf five months, ſaying, 25. Thus hath the Lord
dealt with me, in the days wherein he looked on me, to
take away my reproach among men.
The two preceding evangeliſts had agreed to begin the goſpel with
the baptiſm of John, and his miniſtry, which commenced about fix months
before our Saviour’s public miniſtry ; (and now, things being near a
criſis, fix months was a deal of time, which before was but a little ;) and
therefore this evangeliſt, deſigning to give a more particular account than
had been given of our Saviour's conception and binth, determines to do
|
ST. LUKE, I.
7. 1.
*
The Charaćter of Zacharias and Eliſabeth.
fo of 3ohn Baptiſt, who in both was his harbinger and forerunner, the
morning-ſtar to the Sun of righteouſneſs. The evangeliſt determines
thus, not only becauſe it is commonly reckoned a ſatisfaction and enter-
tainment to know ſomething of the original extraćtion and early days of
thoſe who afterward prove great men, but becauſe in the beginning of
theſe there were many things miraculous, and preſages of what they af.
terward proved; in theſe verſes our inſpired hiſtorian begins as early as
the conception of John Baptiſt. Now obſerve here, & - *
I. The account given of his parents ; (v. 5.) They lived in the days
of Herod the king, who was a foreigner, and a deputy for the Romans,
who had lately made Judea a province of the empire. This is taken
notice of, to ſhew that the ſceptre was quite departed from Judah, and
therefore that now was the time for Shiloh to come, according to Jacob's
prophecy, Gen. 49. 10. The family of David was now ſunk, when it,
was to riſe, and flouriſh again, in the Meſſiah. Note, None ought to
deſpair of the reviving and flouriſhing of religion, even then when civil
liberties are loſt. Iſrael is enſlaved, yet, then comes the Gſory of Iſ.
rael.
Now the father of John Baptiſt was a prieſt, a ſon of Aaron; his
name Zacharias. No families in the world were ever ſo honoured of
God as thoſe of Aaron and David; with one was made the covenant of
prieſthood, with the other that of royalty; they had both forfeited their
honour, yet the goſpel again puts honour upon both in their latter days,
on that of Aaron in John Baptiſt, on that of David in Chriſt, and thea
they were both extinguiſhed and loſt. Chriſt was of David’s houſe, his
forerunner of Aaron’s, for his prieſtly agency and influence opened the
way to his kingly authority and dignity. This Zacharias was of the
courſe of Abia ; when in David’s time the family of Aaron was multi-
plied, he divided them into twenty-four courſes, for the more regular
performance of their office, that it might never be either neglected for
want of hands, or engroſſed by a few. The eighth of thoſe was that of
Abia, § Chron. 24. 10.) who was deſcended from Eleazar, Aaron’s
eldeſt ſon : but Dr. Lightfoot ſuggeſts, that many of the families of the
prieſts were loſt in the captivity, ſo that after their return they took in
thoſe of other families, retaining the names of the heads of the reſpective
courſes. The wife of this Zacharias was of the daughters of Aaron too,
and her name' was Eliſabeth, the very ſame name with Elisheba the wife
of Aaron, Exod. 6. 23. The prieſts (Joſephus faith) were very careful
to marry within their own family, that they might maintain the dignity
of the prieſthood, and keep it without mixture.
Now that which is obſerved concerning Zacharias and Eliſabeth, is,
1. That they were a very religious couple ; (v. 6.) They were both
righteous before God; they were ſo in his fight, whoſe judgment we are
ſure, is according to trulh: they were fincerely and really ſo. They are
righteous indeed, that are ſo before God, as Noah in his generation, Gen.
They approved themſelves to him, and he was graciouſly pleaſed to
accept them. It is a happy thing when thoſe that are joined to each
other in marriage, are both joined to the Lord; and it is eſpecially requi-
fite that the prieſts, the Lord’s miniſters, ſhould with their yoke-fellows
be righteous before God, that they may be examples to the flock, and rejoice
their hearts. “ They walked in all the commandments and ordinances
of the Lord, blameleſs.” (J.) Their being righteous before God was
evidenced by the courſe and tenor of their converſations; they ſhewed'
it, not by their talk, but by their works; by the way they walked in,
and the rule they walked by. (2.) They were of a piece with them-
ſelves; for their devotions and their converſations agreed. They walked
..ot only in the ordinances of the Lord, which related to divine worſhip,
but in the commandments of the Lord, which have reference to all the in-
ſtances of a good converſation, and muſt be regarded. (3.) They were
univerſal in their obedience; not that they never did in any thing come
short of their duty, but it was their conſtant care and endeavour to come
up to it. (4.) Herein though they were not ſinlºſs, yet they were blame-
lºſs; nobody could charge them with any open ſcandalous fin; they
lived honestly and inoffenſively, as miniſters and their families are in a
ſpeejal manner concerned to do, that the miniſtry be not blamed in their
blame. . - -
2. That they had been long childleſs, v. 7... Children are a heritage
of the Lord. But there are many of his heirs in a married ſtate, that yet
are denied this heritage ; they are valuable deſirable bleſfings ; yet many
there are, who are righteous before God, and, if they had children, would
bring them up in his fear, who yet are not thus bleſſed, while the men of
this world are full of children, (Pſ. 17. 4.) and ſend forth their little ones
like a flock, John 21. 11. Eliſabeth was barren, and they began to de-
ſpair of eyer having children, for they were both now well-stricken in
**,
t;
ST. LUKE, i.
gears, when the women that have been moſt fruitful, leave off bearing. )
Many eminent perſons were born of mothers that had been long childleſs,
as Iſaac, Jacob, Joſeph, Samſon, Samuel, and ſo here John Baptiſt—to
make their birth the more remarkable, and the bleſfing of it the more va-
luable to their parents; and to ſhew that when God keeps his people
long waiting for mercy, he ſometimes is pleaſed to recompenſe them for
their patience, by doubling the worth of it when it comes.
II. The appearing of an angel to his father Zacharias, as he was miniſ-
tering in the temple, v. 8, 11. Zacharias the prophet was the laſt of
the Old Teſtament that was converſant with angels; and Zacharias the
prieſt the firſt in the New Teſtament. Obſerve,
l. How Zacharias was employed in the ſervice of God ; (v. 8.) He
“executed the prieſt’s office, before God, in the order of his courſe ;” it
was his week of waiting, and he was upon duty. , Though his family was
not built up, or made to grow, yet he made conſcience of doing the work
of his own place and day. Though we have not deſired mercies, yet we
muſt keep cloſe to enjoined ſervices; and in our diligent and conſtant at-
tendance on them, we may hope that mercy and comfort will come at
laſt. Now it fell to Zacharias’ lot to burn incenſe morning and even-J
ing for that week of his waiting, as other ſervices fell to other prieſts by
lot likewiſe. The ſervices were dire&ted by lot, that ſome might not de- i
cline them, and others engroſs them ; and that, the diſpoſal of the lot"
being from the Lord, they might have the ſatisfaction of a divine call to
the work. This was not the High Prieſt’s burning incenſe on the day
of atonement, as ſome have fondly imagined, who have thought by that
to find out the time of our Saviour’s birth ; but it is plain that it was |
the burning of the daily incenſe at the altar of incenſe, (v. 11.), which
was in the temple, (v. 9.) not in the moſt holy place, into which the
High Prieſt entered.
at leaſt never more than one week.
* (v. 10.) which ordinarily was not on a week day; and thus God uſually
puts honour upon his own day. And then if Dr. Lightfoot reckon, with
the help of the Jewiſh calendars, that this courſe of Abia fell on the
ſeventeenth day of the third month, the month Sivan, anſwering to part
of May and part of June, it is worth obſerving, that the portions of the
law and the prophets, which were read this day in the ſynagogues, were
very agreeable to that which was doing in the temple; namely, the law
of the Nazarites, (Numb. 6.) and the conception of Samſon, Judg. 13.
While Zacharias was burning incenſe in the temple, the whole multitude
of the people were praying without, v. 10. Dr. Lightfoot ſays that there
were conſtantly in the temple, at the hour of prayer, the prieſts of that
courſe that then ſerved, and if it were the ſabbath-day, thoſe of that
courſe alſo that had been in waiting the week before, and the Levites
that ſerved under the prieſts, and the men of the station, as the Rabbins.
call them, who were the repreſentatives of the people, in putting their
hands upon the head of the ſacrifices, and many beſides, who, moved by
devotion, left their employments, for that time, to be preſent at the ſer-
vice of God; and thoſe would make up a great multitude, eſpecially on
ſabbaths and feaſt-days : now theſe all addreſſed themſelves to their de-
votions, (in mental prayer, for their voice was not heard,) when by the
tinkling of a bell they had notice that the prieſt was gone in to burn in-
cenſe. Now obſerve here, (1.) That the true Iſrael of God always
were a praying people ; and prayer is the great and principal piece of
ſervice by which we give honour to God, fetch in favours from him,
and keep up our communion with him. (2.) That then, when ritual
and ceremonial appointments were in full force, as this of burning incenſe,
yet moral and ſpiritual duties were required to go along with them, and
were principally fooked at. David knew that when he was at a diſtance
from the altar, his prayer might be heard without incenſe, for it might be
dire&ted before God as incenſe, Pſ. 141. 2. But when he was compaſſing
Žhe altar, the incenſe could not be accepted without prayer, any more
than the ſhell without the kernel. (3.) That it is not enough for us
to be where God is worſhipped, if our hearts do not join in the worſhip,
and go along with the miniſter, in all the parts of it. If he burn the in.
cenſe ever ſo well in the moſt pertinent judicious lively prayer, if we be
not at the ſame time praying in concurrence with him, what will it avail
us * (4 ) All the prayers we offer up to God here in his courts, are ac-
ceptable and ſucceſsful only in virtue of the incenſe of Chriſt’s interceſ.
fion in the temple of God above. To this uſage in the temple-ſervice
there ſeems to be an alluſion, (Rev. 8. 1, 3, 4.) where we find that there
was filence in heaven, as there was in the temple, for half an hour, while
i
The Jews ſay that one and the ſame prieſt burned
not incenſe twice in all his days, (there were ſuch a multitude of them,)
It is very probable that this was
upon the ſabbath-day, becauſe there was a multitude of people attending,
The Appearance of an Angel to Zacharias,
that there was an angel, the angel of the covenant, who offered up much
incenſe with the prayers of all ſaints before the throne. We cannot expect
an intereſt in Chriſt's interceſſion, if we do not pray, and pray with our
ſpirits, and continue inſtant in prayer. Nor can we expect that the beſt
of our prayers ſhould gain acceptance, and bring in an anſwer of peace,
but through the mediation of Chriſt, who ever lives, making interceſſion.
2. How, when he was thus employed, he was honoured with a meſ.
ſenger, a ſpecial meſſenger ſent from heaven to him; (v. 11.) There ap-
peared unto him an angel of the Lord. Some obſerve, that we never read
of an angel appearing in the temple, with a meſſage from God, but only
this one to Zacharias, becauſe there God had other ways of making known
his mind, as the Urim and Thummim, and by a ſtill ſmall voice from be-
tween the cherubims; but the ark and the oracle were wanting in the
ſecond temple, and therefore when an expreſs is to be ſent to a prieſt in
the temple, an angel was to be employed in it, and thereby the goſpel
was to be introduced, for that, as the law, was given at firſt very much
by the ministry of angels, the appearance of which we often read of in
the Goſpels and the A&ts ; though the deſign both of the law and of
the goſpel, when brought to perfeótion, was to ſettle another way of cor-
reſpondence, more ſpiritual, between God and man. This angel ſtood
on the rightſide of the altar of incenſe, the north fide of it faith Dr. Light-
foot, on Zacharias’ right hand; compare this with Zech. 3. 1. where
Satan ſtands at the right hand of Joſhua the prieſt, to reſist him ; but Za-
charias had a good angel ſtanding at his right hand, to encourage him.
Some think that this angel appeared coming out of the most holy place,
which led him to ſtand at the right ſide of the altar.
3. What impreſſion this made upon Zacharias; (v. 12.) When Za.
charias ſaw him, it was a ſurpriſe upon him, even to a degree of terror,
for he was troubled, and fear fell upon him, v. 12. Though he was
righteous before God, and blameleſs in his converſation, yet he could not
be without ſome apprehenſions at the fight of one whoſe viſage and fur-
rounding luſtre beſpoke him more than human. Ever fince man finned,
his mind has been unable to bear the glory of ſuch revelations, and his
conſcience afraid of evil tidings brought by them ; even Daniel himſelf
could not bear it, Dan. 10. 8. And for this reaſon God chooſes to
ſpeak to us by men like ourſelves, whoſe terror ſhall not make us afraid.
III. The meſſage which the angel had to deliver to him, v. 13. He
began his meſſage, as angels generally did, with, Fear not. Perhaps it
had never been Zacharias' lot to burn incenſe before ; and being a very
ſerious conſcientious man, we may ſuppoſe him full of care to do it well,
and perhaps when he ſaw the angel, he was afraid left he came to rebuke
him for ſome miſtake or miſcarriage ; “No,” ſaith the angel, “fear
not ; I have no ill tidings to bring thee from heaven. Fear not, but
compoſe thyſelf, that thou mayeſt with a ſedate and even ſpirit receive
the meſſage. I have to deliver to thee.”
Let us ſee what that is..
1. The prayers he has often made, ſhall now receive an anſwer of peace ;
Fear not, Zacharias, for thy prayer is heard. (1.) If he means his par.
ticular prayer for a ſon to build up his family, it muſt be the prayers he
had formerly made for that mercy, when he was likely to have chil.
dren ; but we may ſuppoſe, now that he and his wife were both well-
stricken in years, as they had done expe&ting it, ſo they had done pray-
ing for it: like Moſes, it ſufficeth them, and they ſpeak no more to God of
that matter, Deut. 3. 26. But God will now, in giving this mercy, look
a great way back to the prayers that he had made long ſince for and
with his wife, as Iſaac for and with his, Gen. 25, 21. Note, Prayers,
of faith are filed in heaven, and are not forgotten, though the thing
prayed for is not preſently given in. Prayers made when we were young
and coming into the world, may be anſwered when we are old and going
out of the world. But, (2) If he means the prayers he was now making,
and offering up with his incenſe, we may ſuppoſe that thoſe were accord-
ing to the duty of his place, for the Iſrael of God and their welfare, and
the performance of the promiſes made to them concerning the Meſfiah.
and the coming of his kingdom; “This prayer of thine is now heard ;
for thy wife ſhall now ſhortly conceive him that is to be the Meſfiah’s
forerunner.” Some of the Jewiſh writers themſelves ſay that the prieſt,
when he burnt incenſe, prayed for the ſalvation of the whole world; and
now that prayer ſhall be heard. Or, (3.) In general, “The prayers.
thou now makeſt, and all thy prayers, are accepted of God, and come up
for a memorial before him ;” (as the angel ſaid to Cornelius, when he
viſited him at prayer, Acts 10, 30, 31.), “ and this ſhall be the fign that
thou art accepted of God, Eliſabeth ſhall bear thee a ſon.” Note, It is,
very comfortable to praying people, to know that their prayers are heard 3.
r
the people were ſºlently, lifting up their hearts to God in prayer 3, and
and thoſe mercies are doubly ſweet, that are given in anſwer to prayer,
ST, LUKE, I.
The Birth of John foretold.
2. He ſhall have a ſon in his old age, by Eliſabeth his wife, who had
been long barren, that by his birth, which was next to miraculous, people
might be prepared to receive and believe a virgins’ bringing forth of a ſon,
which was perfectly miraculous. &
fon ; Call him John ; in Hebrew Johanan, a name we often meet with
in the Old Teſtament; it ſignifies gracious. . The prieſts muſt beſeech
God that he will be gracious, (Mal. i. 9.) and muſt ſo bleſ the people,
Numb. 6.25. Zacharias was now praying thus, and the angel tells him
that his prayer is heard, and he ſhall have a ſon, whom, in token of an
anſwer to his prayer, he ſhall call Gracious, or, The Lord will be gracious,
Iſa. 30: 18, 19. - º - & • e
3. This ſon ſhall be the joy of his family and of all his relations;
(v. 14.) He ſhall be another Iſaac, thy laughter ; and ſome think that
is partly intended in his name, John ; He ſhall be a welcome child. Thou
for thy part shalt have joy and gladneſs. Note, Mercies that have been
long waited for, when they come at last, are the more acceptable. ** He
fhall be ſuch a ſon as thou ſhalt have reaſon to rejoice in ; many parents,
if they could foreſee what their children will prove, inſtead of rejoicing at
their birth, would wiſh they had never been ; but I will tell thee what
thy ſon will be ; and then thou wilt not need to rejoice with trembling at
his birth, as the beſt muſt do, but mayeft rejoice with triumph at it.
Nay, and many shall rejoice at his birth ; all the relations of the family
will rejoice in it, and all its well-wiſhers, becauſe it is for the honour and
comfort of the family,” v. 58. All good people will rejoice that ſuch
a religious couple as Zachary and Eliſabeth have a ſon, becauſe they will
give him a good education, ſuch as, it may be hoped, will make him a
public bleſfing to his generation. Yea, and perhaps many ſhall rejoice
by an unaccountable instinct, as a preſage of the joyous days the goſpel
will introduce. -
4. This ſon ſhall be a diſtinguiſhed favourite of Heaven, and a diſtin- |
The honour of having a ſm is nothing to
guiſhed bleſſing to the earth.
the honour of having ſuch a ſon. §
(1.) He ſhall be great in the ſight of the Lord; thoſe are great indeed,
that are ſo in God’s fight, not thoſe that are ſo in the eye of a vain and
carnal world. God will/?t him before his fice continually, will employ
him in his work, and ſend him on his errands; and that ſhall make him
truly great and honourable. He ſhall be a prophet, yea more than a pro-
phet, and upon that account as great as any that, ever were born of wo-
men, Matth. 11. 11. He ſhall live very much retired from the world,
out of men’s fight, and when he makes a public appearance, it will be
very mean ; but he ſhall be much, he ſhall be great, in the ſight of the
lord. -
(2.) He ſhall be a Nazarite, ſet apart to God from every thing that
is polluting; in token of that, according to the law of Nazariteſhip, he
shall neither drink wine nor strong drink, or rather, neither old wine nor
new ; for moſt think that the word here tranſlated strong drink, fignifies
ſome fort of wine; perháps thoſe that we call made wines, or any thing
that is intoricating. He ſhall be, as Samſon was by the divine precept,
(Judg. 13. 7.) and Samuel by his mother’s vow, (1 Sam. 1. 11.) a Na- |
zarite for life. It is ſpoken of as a great inſtance of God’s favour to
his people, that he raiſed up of their ſons for prophets, and their young
men for Nazarites, (Amos 2, 11.) as if thoſe that were deſigned for
prophets, were trained up under the diſcipline of the Nazarites; Samuel
and John Baptiſt were ; which intimates that thoſe that would be eminent
ſervants of God, and employed in eminent ſervices, muſt learn to live a
.* ſelf-denial and mortification, muſt be dead to the pleaſures of ſenſe. || * * &
life of ſelf-denial and morti 2 p : to their father, and told them that God would out of stones raiſe up chil-
and keep their minds from every thing that is darkening and diſturbing
to them. r
(3.) He ſhall be abundantly fitted and qualified for thoſe great and
eminent ſervices to which in due time he ſhall be called ; “ He ſhall be
filled with the Holy Ghoſt, even from his mother’s womb,” and as ſoon
as it is poſſible he ſhall appear to have been ſo. Obſerve, [1..] Thoſe
that would be filled with the Holy Ghoſt, muſt be ſober and temperate,
and very moderate in the uſe of wine and ſtrong drink ; for that is it that
fits him for this. Be not drunk with wine, but be filled with the Spirit,
with which that is not confiſtent, Eph. 5, 18. [2.] It is poſſible that
infants may be wrought upon by the Holy Ghost, even from their mo-
ther’s womb ; for John Baptiſt even then was filled with the Holy Ghost,
who took poſſeſſion of his heart betimes; and an early ſpecimen was
given of it, when he leaned in his mother's womb for joy, at the approach
of the Saviour ; and afterward it appeared very early that he was ſinc-
tified. God has promiſed to pour out his Spirit upon the ſeed of believers,
(Iſa. 44.3 ) and their firſt ſpringing up in a dedication of themſelves be-
times to God is the fruit of it, v. 4, 5. Who then can forbid water,
Vol. IV. No. 81.
He is directed what name to give his |
º
.
that they ſhould fiot be baptized, who for ought we know (and we can
ſay no more of the adult, witneſs Simon Magus) have received the Holy
Ghoſt as well as we, and have the ſeeds of grace ſown in their hearts?
A&ts 10. 47. • - . <--
(4.) He ſhall be inſtrumental for the converſion of many ſouls to God,
and the preparing of them to receive and entertain the goſpel of Chriſt,
v. 16, 17. - * -
[1..] He ſhall be ſent to the children of Iſrael, to the nation of the
Jews, to whom the Meſfiah alſo was first ſent, and not to the Gentiles;
to the whole nation, and not to the family of the priests only, with which,
thºugh he was himſelf of that family, we do not find he had any parti-
| cular intimacy or influence. $
[2.] He ſhall go before the Lord their God, that is, before the Meſ-
ſiah, whom they muſt expect to be, not their Åing, in the ſenſe wherein
they commonly take it, a temporal prince to their nation, but their Lord,
and their God, to rule and defend, and ſerve them in a Jpiritual way by
his influence on their hearts. Thomas knew this, when he ſaid to Chriſt,
My Lord, and my God, better than Nathanael did, when he ſaid, Rabbi,
thou art the King of ſ/rael. John ſhall go before him, a little before him,
to give notice of his approach, and to prepare people to receive him.
[3.] He ſhall go in the ſpirit and power of Eſias. That is, First, He
ſhall be ſuch a man as Elias was, and do ſuch work as Elias did ; ſhall,
like him, wear a hairy garment and a leathern girdle, and live retired
from the world ; ſhall, like him, preach the neceſſity of repentance and
reformation to a very corrupt and degenerate age; ſhall, like him, be
bold and zealous in reproving fin, and witneſfing againſt it even in the
greateft ; and be hated and perſecuted for it by a Herod and his Hero-
dias, as Elijah was by an Ahab and his Jezebel. He ſhall be carried on
in his work, as Elijah was, by a divine ſpirit and power, which ſhall crown
his miniſtry with wonderful ſucceſs. As Elias went before the writing
prophets of the Qld Teſtament, and did as it were usher in that ſignal
period of the Old Teſtament diſpenſation by a little writing of his own,
(2 Chron. 21. 12.) ſo John Baptiſt went before Chriſt and his apoſtles,
and introduced the goſpel-diſpenſation by preaching the ſubſtance of the
goſpel-doctrine and duty, Repent, with an eye to the kingdom of heaven.
Secondly, He ſhall be that very perſon who was propheſied of by Malachi
under the name of Elijah, (Mal. 4, 5.) who ſhould be ſent before
|| the coming of the day of the Lord. Behold ! I ſend you a prophet, even
£lias, not Elias the Tiſhbite, (as the LXX have corruptly read it, to
favour the Jews' traditions,) but a prophet in the ſpirit and power of
Elias, as the angel here expounds it. -
[4] He ſhall turn many of the children of Iſrael to the Lord their God,
ſhall incline their hearts to receive the Meſfiah, and bid him welcome, by
awakening them to a ſenſe of fin and a deſire of righteouſneſs. What-
ever has a tendency to turn us from iniquity, as John’s preaching and bap-
tiſm had, will turn us to Chriſt as our Lord and our God; for thoſe who
through grace are wrought upon to ſhake off the yoke of fin, that is, the
dominion of the world and the fleſh, will ſoon be perſuaded to take upon
them the yoke of the Lord Jeſus.
[5,.] Hereby he ſhall turn the hearts of the fathers to the children, that
is, of the Jews to the Gentiles; ſhall help to conquer the rooted preju-
dices which the Jews have againſt the Gentiles, which was done by the
goſpel, as far as it prevailed, and was begun to be done by John Baptiſt,
who came for a witneſs, that all through him might believe, who baptized
and taught Roman ſoldiers as well as Jewiſh Phariſees, and who cured the
pride and confidence of thoſe Jews who gloried in their having Abraham
dren unto Abraham, (Matth. 3. 9.) which would tend to cure their en-
mity to the Gentiles. Dr. Lightfoot obſerves, It is the conſtant uſage
of the prophets to ſpeak of the church of the Gentiles as children to the
Jewiſh church, Iſa. 54.5, 6, 13.—60. 4, 9.-62. 5.—66. 12. When the
| Jews that embraced the faith of Chriſt, were brought to join in com-
munion with the Gentiles that did ſo too, then the heart of the fathers
was turned to the children. And he ſhall turn the diſobedient to the wiſ:
dom of the just, that is, he ſhall introduce the goſpel, by which the Gen-
| tiles, who are now diſobedient, ſhall be turned, not ſo much to their fa-
thers the Jews, but to the faith of Chriſt, here called the wiſdom of the
just, in communion with the believing Jews; or thus, He ſhall turn the
hearts of the fathers with the children, that is, the hearts of old and young ;
ſubstantial /ērious godlineſs :
ſhall be inſtrumental to bring ſome of every age to be religious, to work a
great reformation in the Jewiſh nation, to bring them off from a ritual
traditional religion, which they had reſted in, and to bring them up to
and the effect of this will be, that enmities
| will be ſlain, and diſcord made to ceaſe; and they that are at variance,
4. S
... ST. LUKE, 1.
being united in his baptiſm, will be...bétter reconciled one to another.
This agrees with the account Joſephus gives of John Baptiſt, Antiq. lib.
18, cºp. 7. “That he was a good man, and taught the Jews the exer-
ciſe of virtue, in piety toward God, and righteouſneſs towards one an-
other, and that they ſhould convene and knit together in baptiſm.” And
he faith, “The people flocked after him, and were exceedingly delighted
Thus he turned the hearts of fathers and children to
Qºd and one another, by turning the diſobedient to the wiſdom of the juſt.
in his doćtrine.”
Qbſerve, First, True religion is the wiſãom of just men, in diſtinčion from
the wiſdom of this world. It is both our wiſdom and our duty to be re-
ligious, there is both equity and prudence in it. Secondly, It is not im-
poſſible but that thoſe who have been unbelieving and diſobedient, may
be turned to the wiſdom ºf the juſt ; divine grace can conquer the greateſt
ignorance and prejudice. Thirdly, The great defign of the goſpel is to
bring people home to God, and to bring them nearer to one another ; and
on this errand John Baptiſt is ſent. In the mention that is twice made of
his turning people, there ſeems to be an alluſion to the name of the Tiſh-
bite, which is given to Elijah, which, ſome think, does not denote the
Sountry or city he was of, but has an appellative ſignification, and there-
fore they render it Elijah the converter; one that was much employed,
and very ſucceſsful in converſion-work. The Elias of the New Teſtament |
is therefore ſaid to turn or convert many to the Lord their God.
[6] Hereby he ſhall make ready a people prepared for the Lord, ſhall
diſpoſe the minds of people to receive the doćtrine of Chriſt, that thereby
they may be prepared for the comforts of his coming. Note, First, Ail
that are to be devoted to the Lord and made happy in him, muſt firſt be
prepared and made ready for him. We muſt be prepared by grace in
this world for glory in the other ; by the terrors of the law for the com-
forts of the goſpel ; by the ſpirit of bondage for the Spirit of adoption.
Secondly, Nothing has a more direčt tendency to prepare people for Chriſt
than the doćtrine of repentance received and ſubmitted to. When fin is
thereby made grievous, Chriſt will become very precious.
was laid under, for that unbelief. He heard all that the angel bad to
ſay, and ſhould have bowed his head, and worſhipped the Lord, ſaying,
Be it unto thy,ſºrvant according to the word which thou haſt ſpoken ; but
it was not ſo. We are here told, - t
l; What his unbelief ſpake, v. 18. He ſaid to the angel, Whereby
his faith, but a peeviſh objećtion againſt what was ſaid to him as alto-
gether incredible ; as if he ſhould ſay, “I can never be made to believe
this.” . He could not but perceive that it was an angel that ſpake to
him ; the meſſage delivered, having reference to the Old Teſtament pro-
phecies, carried much of its own evidence along with it. There are
many inſtances in the Old Teſtament of thoſe that had children when
they were old, yet he cannot believe that he ſhall have this child of pro-
miſe : “For I am an old man, and my wife hath not only been all her
days barren, but is now well stricken in years, and not likely ever to
have children :'' therefore he muſt have a ſign given him, or he will not
believe.” Though the appearance of an angel, which had been long diſ-
uſed in the church, was fign enough ; though he had this notice given
him in the temple, the place of God’s oracles, where he had reaſon to
think no evil angel would be permitted to come ; though it was given
him when he was praying, and burning incenſe ; and though a firm be-
lief of that great principle of religion, that God has an almighty power,
and with him nothing is impoſſible, which we ought not only to know, but
to teach others, was enough to filence all objećtions ; yet, confidering
his own body, and his wife's too much, unlike a ſon of Abraham, he
Jtaggered at the promiſe, Rom. 4, 19, 20.
2. How his unbelief was ſilenced, and he ſilenced for it.
(1.) The angel stops his mouth, by aſſerting his authority. Doth he
aſk, Whereby shall I know this A Let him know it by this, I am Gabriel,
v. 19. He puts his name to his prophecy, doth as it were fign it with
his own hand, teste mciºſo-take my word for it. Angels have ſometimes
refuſed to tell their names, as to Manoah and his wife ; but this angel
readily faith, I am Gabriel, which fignifies the power of God, or, the
mighty one Q/ G. d, intimating that the God who bid him ſay this, was
able to make it good. He alſo makes himſelf known by this name, to
put him in mind of the notices of the Meſfiah’s coming, ſent to Daniel
by the man Gabriel, Dan. 8. 16. —9. 21. “I am the ſame that was
ſent ther, and am ſent now in purſuance of the ſame intention.” He is
Gabriel, who stands in the préſence of God, an immediate attendant upon
the throne of God. The prime miniſters of ſtate in the Perſian court are
deſcribed by this, that they ſaw the king’sſace, Eſth, 1. 14. “ Though
| shew forth God’s praiſe. - • Tº º
people with the rod, yet his loving kindneſs he will not take away.
The Unbelief of Zacharias.

I am nºw talking with thee here, yet, I stand in the preſence of God. I
know his eye is upon me, and I dare not ſay any more than I have war-
rant to ſay. But I declare I am ſent to ſpeak to thee, ſent on purpoſe to
shew thee theſe glad tidings, which, being ſo well worthy of all accepta-
tion, thou oughteſt to have received cheerfully.” & -
(2.) The angel ſtops his mouth indeed, by everting his power; “That
thou mayeſt object no more, behold; thou shalt be dumb, v. 20. If thou
wilt have a fign for the ſupport of thy faith, it ſhall be ſuch a one as
ſhall be alſo the puniſhment of thine unbelief; thou shalt not be able to
ſpeak till the day that theſe things shall be performed,” v. 20. Thou
ſhalt be both dumb and deaf; the ſame word ſignifies both ; and it is
plain that he loſt his hearing as well as his ſpeech, for his friends made
Jigns to him, (v. 62.) as well as he to them, v. 22. Now, in ſtriking
him dumb, [1..] God dealt juſtly with him, becauſe he had obječted
againſt God’s word. Hence we may take occaſion to admire the pa-
tience of God and his forbearance towards us, that we, who have ſo often
ſpoken to his diſhonour, have not been ſtruck dumb, as Zacharias was,
and as we had been, if God had dealt with us according to our fins.
[2] God dealt kindly with him, and very tenderly and graciouſly. For,
Firſt, Thus he prevented his ſpeaking any more ſuch diſtruſtful unbe-
lieving words. If he have thought evil, and will not himſelf lay his
| hands upon his mouth, nor keep it as with a bridle, God will. It is better
not to ſpeak at all than to ſpeak wickedly. Secondly, Thus he confirmed
his faith; and by his being diſabled to ſheak, he is enabled to think the
better. If by the rebukes we are under for our fin we be brought to
give more credit to the word of God, we have no reaſon to complain of
them. Thirdly, Thus he was kept from divulging the viſion and boaſting
of it, which otherwiſe he would have been apt to do, whereas it was de-
figued for the preſent to be lodged as a ſecret with him. Fourthly, It
was a great mercy, that God’s words ſhould be fulfilled in their ſeaſon,
not withſtanding his finful diſtruſt. The unbelief of man ſhall not
| make the promiſes of God of no effect, they ſhall be fulfilled in their ſeaſon,
IV. Zacharias' unbelief of the angel's predićtion, and the rebuke he
and he ſhall not be for ever dumb, but only till the day that theſe things
shall be performed, and then thy lips ſhall be opened, that thy mouth may
Thus, though God chasten the iniquity of his
V. The return of Zacharias to the people, and at length to his
- | family, and the conception of this child of promiſe, the ſon of his old age.
shall I know this * This was not a humble petition for the confirming of
1. The people ſtaid, expecting Zacharias to come out of the temple,
becauſe he was to pronounce the bleſſing upon them in the name of the
Lord ; and though he ſtayed beyond the uſual time, yet they did not, as
is too common in chriſtian congregations, hurry away without the bleſ-
fing, but waited for him, marvelling that he larried ſo long in the temple,
and afraid leſt ſomething was amiſs, v. 21.
2. When he came out, he was ſpecchleſs, v. 22. He was now to
have diſmiſſed the congregation with a bleſfing, but is dumb, and not
able to do it; that the people may be minded to expect the Meſfiah, who
can command the bleſfing, who blºſſèth indeed, and in whom all the nations
of the carth are bleſſed. Aaron’s prieſthood is now ſhortly to be ſilenced,
and ſet aside, to make way for the bringing in of a better hope. -
3. He made a ſhift to give them to underſtand that he had ſeen a viſion,
by ſome awful ſigns he made, for he beckoned to them, and remained
ſpeechleſs, v. 22. This repreſents to us the weakneſs and deficiency of
the Levitical prieſthood, in compariſon with Chriſt’s prieſthood and the
diſpenſation of the goſpel. The Old Teſtament ſpeaks by figns, gives us
ſome intimations of divine and heavenly things, but imperſect and un-
certain ; it beckons to us, but remains ſpeechlºſs; it is the goſpel that
ſpeaks to us articulately, and gives us a clear view of that which in the
Old Teſtament was ſeen through a glaſs darkly. -
4. He ſtayed out the days of his miniſtration ; for his lot being to
burn incenſe, he could do that, though he was dumb and deaf. When we
cannot perform the ſervice of God ſo well as we would, yet, if we per-
form it ſo well as we can, God will accept of us in it.
5. He then returned to his family, and his wife conceived, v. 23, 24.
She conceived by virtue of the promiſe, and, being ſenſible of it, ſhe hid
herſelf five months; ſhe kept houſe, and kept it private, and did not go
abroad ſo much as ſhe uſed to do, (1.) Leſt ſhe ſhould do herſelf any
prejudice, ſo as might occaſion her miſcarrying, or any hurt to the con-
ception. (2.) Left ſhe ſhould contračt any ceremonial pollution which
might intrench upon the Nazariteſhip of her child, remembering the
command given to Samſon's mother in a like caſe, and applying it to
herſelf; ſhe muſt not touch any unclean thing while ſhe is with child of
a Nazarite, Judg. 13. 14. And though ſºve months are mentioned, be-
cauſe of what follows in the ſixth month, yet we may ſuppoſe that ſhe
ST. LUKE, I.
The Birth of Chriſt foretold.
did in like manner take care of herſelf during the whole time of her being
(3.) Some think it was in an exaeſs of modeſty that ſhe
with child.
hid herſelf, aſhamed it ſhould be ſaid that one of her age ſhould be with
child. “Shall ſhe have pleaſure, being old, her lord being old alſo.”
Gen. 18, 12. Or, it was in token of her humility, that ſhe might not
feem to boaſt of the honour God had put upon her. (4.) She hid her-
ſelf for devotion, that ſhe might ſpend her time in prayer and praiſe.
The ſaints are God’s hidden ones ; ſhè gives this reaſon for her retire-
ment, “ For thus hath the Lord dealt with me; not only thus graciouſly
in giving me a child, but thus honourably in giving me ſuch a child as is
to be a Nazarite ;” (for ſo her huſband might by writing fignify to
among them, that it was a great reproach to be barren ; and thoſe who
were ſo, though ever ſo blameleſs, were concluded to be guilty of ſome
great fin unknown, for which they were ſo puniſhed. Now Eliſabeth
triumphs, that not ouly this reproach is taken away, but great glory is |
put upon her inſtead of it; 7 hus hath the Lord dealt with me, beyond
any thought or expectation of mine in the days wherein he looked on me.
Note, In God’s gracious dealings with us we ought to obſerve his gra-
cious regards to us. He has looked on us with compaſſion and favour,
and therefore has thus dealt with us.
26. And in the ſixth month the angel Gabriel was ſentſ
from God, unto a city of Galilee, named Nazareth, 27.
To a virgin eſpouſed to a man whoſe name was Joſeph,
of the houſe of David : and the virgin’s name was Mary.
28. And the angel came in unto her, and ſaid, Hail,
thou that art highly favoured, the Lord is with thee:
bleſſed art thou among women. 29. And when ſhe
faw him, ſhe was troubled at his ſaying, and caſt in her
mind what manner of ſalutation this ſhould be. 30. And
the angel ſaid unto her, Fear not, Mary : for thou haſt
found favour with God.
call his name Jeſus. 32. He ſhall be great, and ſhall be
called the Son of the Higheſt; and the Lord God ſhall
give unto him the throne of his father David.
unto the angel, How ſhall this be, ſeeing I know not a
man? 35. And the angel anſwered and ſaid unto her,
The Holy Ghoſt ſhall come upon thee, and the power of
the Higheſt ſhall overſhadow thee: therefore alſo that
holy thing which ſhall be born of thee, ſhall be called the
Son of God. 36. And behold, thy couſin Eliſabeth, ſhe
hath alſo conceived a ſon in her old age: and this is the
fixth month with her who was called barren. 37. For
with God nothing ſhall be impoſſible. 38. And Mary
‘ſaid, Behold, the handmaid of the Lord, be it unto me
according to thy word. And the anget departed from
her. - -
We have here notice given us of all it was fit that we ſhould know
concerning the incarnation and conception of our bleſſed Saviour, fix
nonths after the conception of John. The ſame angel Gabriel, that
was employed in making known to Zacharias God’s purpoſe concerning
this ſon, is employed in this alſo ; for in this, the ſame glorious work of
redemption, which was begun in that, is carried on. A8 bad angels are
none of the redeemed, ſo good angels are none of the redeemers ; yet they
are employed by the Redeemer as his meſſengers, and they go cheerfully
on his errands, becauſe they are his Father’s humble ſervants, and his
children's hearty friends and well-wiſhers. -
1. We have here an account given of the mother of our Lord, of
whom he was to be born, whom though we are not to pray to, yet we
ought to praiſe Cod for. t
33. And
he ſhall reign over the houſe of Jacob for ever, and of
his kingdom there ſhall be no end. 34. Then ſaid Mary
i
31. And behold, thou ſhalt |
conceive in thy womb, and bring forth a ſon, and ſhalt,
1. Her name was Mary, the ſame name with Miriam, the fiſter ºf
Moſes and Aaron ; the name fignifies exalted, and a great elevation it
was to her indeed, to be thus favoured above all the daughters of the
houſe of David. . . . ºf : :
2. She was a daughter of the royal family, lineally deſcended from
David, and ſhe herſelf and all her friends knew it, for ſhe went under
the title and charaćter of the houſe of David, though ſhe was poor and
low in the world; and ſhe was enabled by God’s providence and the
care of the Jews to preſerve their genealogies, to make it out, and as long
as the promiſe of the Meſfiah was to be fulfilled, it was worth keeping;
| but for thoſe now who are brought low in the world, to have deſcended
her ;) “he hath taken away my reproach among men.” Fruitfulneſs was * *
looked upon to be ſo great a bleſſing among the Jews, becauſe of the
promiſes of the increaſe of their nation, and the riſing of the Meſſiah |
from perſons of honour, is not worth mentioning.
3. She was a virgin, a pure unſpotted one, but eſpouſed to one of the
ſame royal ſtock, like her, however, of low eſtate; ſo that upon both
| accounts there was (as it is fit there ſhould be) an equality between
|them; his name was Joſeph ; he alſo was of the houſe of David, Matth,
1. 20. Chriſt’s mother was a virgin, becauſe he was not to be born by
ordinary generation, but miraculouſly ; it was nececeſſary that he ſhould
be ſo, that, though he muſt partake of the nature of man, yet not of the
corruption of that nature : but he was born of a virgin eſpouſed, made
| up to be married, and contračted, to put honour upon the married ſtate,
that that might not be brought into contempt (which was an ordinance
| in innocency) by the Redeemer’s being born of a virgin.
4. She lived in Nazareth, a city of Galilee, a remote corner of the
country, and in no reputation for religion or learning, but which bor-
dered upon the heathen, and therefore was called Galilee of the Gentiles.
Chriſt’s having his relations refident there, intimates favour in reſerve
for the Gentile world. And Dr. Lightfoot obſerves, that Jonah was
by birth a Galilean, and Elijah and "Eliſha very much converſant in
Galilee, who were all famous prophets of the Gentiles. . The angel was
ſent to her from Nazareth. Note, No diſtance or diſadvantage of place
ſhall be a prejudice to thoſe whom God has favours in ſtore for. The
|angel Gabriel carries his meſſage as cheerfully to Mary at Nazareth in
Galilee as to Zacharias in the temple at Jeruſalem. t
II. The addreſs of the angel to her, v. 28. We are not told what
ſhe was doing, or how employed, when the angel came unto her; but he
ſurpriſed her with this ſalutation, Hail, thou that art highly favoured.
This was intended to raiſe in her, 1. A value for herſelf; and though it
is very rare that any need to have any ſparks ſtruck into their breaſt with
ſuch deſign, yet in ſome, who, like Mary, pore only on their low eſtate,
there is occaſion for it. 2. An expe&tation of great news, not from
abroad, but from above. Heaven deſigns, no doubt, uncommon favours
for one whom an angel makes court to with ſuch reſpect, Hail thou,
xxies—rejoice thou ; it was the uſual form of ſalutation ; it expreſſes
an eſteem of her, and good-will to her and her proſperity. -
(1.) She is dignified ; “Thou art highly favoured. God, in his
choice of thee to be the mother of the Meſſiah, has put an honour upon
thee peculiar to thyſelf, above that of Eve, who was the mother of all
living.” The vulgar Latin tranſlates this gratié plena—full of grace,
and thence gathers, that ſhe had more of the inherent graces of the Spirit
than ever any had, whereas it is certain that this beſpeaks no other than
the fingular favour done her, in preferring her to conceive and bear our
bleſſed Lord ; an honour, which, fince he was to be the ſeed of the wo-
ºnan, ſome woman muſt have, not for perſonal merit, but purely for the
ſake of free grace, and ſhe is pitched upon ; even ſo, Father, becauſe it
ſeemed good unto thee.
(2.) She has the preſence of God with her ; “The Lord is with thee,
though poor and mean, and perhaps now forecaſting how to get a liveli-
hood, and maintain a family in the married ſtate.” The angel with this
word raiſed the faith of Gideon ; (Judg. 6, 12.) The Lord is with thee.
Nothing is to be deſpaired of, not the performance of any ſervice, not
the obtaining of any favour, though ever ſo great, if we have God with
us. This word might put her in mind of the Immanuel, God with us,
which a virgin ſhall conceive and bear; (Iſa. 7. 14.) and why not ſhe
(3.) She has the bleſfing of God upon her ; “Bleſſed art thou among
women ; not only thou ſhalt be accounted ſo by men, but thou ſhalt be
fo. Thou that art ſo highly favoured in this inſtance, mayeſt expect in
other things to be blºſſed.” She explains this herſelf, (v. 48.) All gene-
rañons shall call me Ö/ſſſed. Compare it with that which Deborah ſaith
of Jael, another that was the glory of her ſex; (Judg. 5. 24.) Blºſſed
shal/ she he above women in the tent. -
III. The conſternation ſhe was in, upon this addreſs, (v. 29.) When
she ſaw him, and the glories with which he was ſurrounded, ſhe was trou-
bled at the fight of him, and much more at his ſaying. Had ſhe been a
proud ambitious young woman, that aimed high, and flattered herſelf
with the expectation of great things in the world, ſhe would have been |
pleaſed at his ſaying, would have been puffed up with it, and (as we
have reaſon to think ſhe was a young woman of very good ſenſe) would
have had an ariſwer ready, ſignifying ſo much : but, inſtead of that, ſhe
is confounded at it, as not conſcious to herſelf of any thing that either
merited or promiſed ſuch great things; and ſhe “caſt in her mind what
manner of ſalutation this ſhould be ;” Was it from heaven or of men
Was it to amuſe her, was it to inſnare her, was it to banter her, or was
there ſomething ſubſtantial and weighty in it But of all the thoughts
#he had as to what manner of ſalutation it should be, I believe ſhe had
not the leaſt idea of its being ever intended or uſed for a prayer, as it is,
and has been, for many ages, by the corrupt degenerate and anti-chriſ-
tian ages of the church, and to be ten times repeated for the Lord’s
prayer once ; ſo it is in the church of Rome. But her thoughtfulneſs
upon this occaſion gives a very uſeful intimation to young people of her
fex, when addreſſes are made to them, to confider and caſt in their minds
what manner of ſalutations they are, whence they comes and what their
tendency is, that they may receive them accordingly, and may always
Jtand on their guard.
IV. The meſſage itſelf which the angel had to deliver to her. Some
time the angel gives her to pauſe : but, obſerving that that did but in- |
creaſe her perplexity, he went on with his errand, v. 30. To what he
had ſaid ſhe made no reply; he therefore confirms it, “Fear not, Mary,
..I have no other deſign than to aſſure thee that thou haſ found favour
with God more than thou thinkeſt of, as there are many who think they
are more favoured of God than really they are.” Note, Thoſe that have
found favour with God, ſhould not give way to diſquieting diſtruſtful
fears. Doth God favour thee Fear not, though the world frown upon
thee. Is he for thee No matter who is againſt thee.
1. Though ſhe is a virgin, ſhe ſhall have the honour of being a mo-
ther; “Thou shalt conceive in thy womb, and bring forth a ſon, and thou
ſhalt have the naming of him ; thou ſhalt call his name Jeſus,” v. 31. It
was the ſentence upon Eve, that, though ſhe ſhould have the honour to
be the mother of all living, yet this mortification ſhall be an allay to that
honour, that her deſire shall be to her huſband, and he shall rule over her,
Gen. 3. 16. But Mary has the honour without the allay. -
2. Though ſhe lives in poverty and obſcurity, yet ſhe ſhall have the ho-
nour to be the mother of the Meſfiah ; her Son ſhall be named Jeſus—a
Saviour, ſuch a one as the world needs, rather than ſuch a one as the
Jews eagect. d - - f
(1.) He will be very nearly allied to the upper world. He shall be
great, truly great, inconteſtably great, for he ſhall be called the Son of
the Highºff, the Son of God, who is the Higheſt ; of the ſame nature, as
the ſon is of the ſame nature with the father; and very dear to him, as
, the ſon is to the father. He ſhall be called, and not miſèalled, the Son
of the Highest, for he is himſelf God over all, bleſſèdyor evermore, Rom.
9, 5. Note, Thoſe who are the children of God, though but by adop-
tion and regeneration, are truly great, and therefore are concerned to be
very good, 1 John 3. 1, 2. w -
(2.) He will be very highly preferred in the lower world; for, though
born under the moſt diſadvantageous circumſtances poſſible, and appear-
ing in the form of a ſervant, yet “ the Lord God ſhall give unto him the
throne of his father David,” v. 32. He puts her in mind that ſhe was of
the houſe of David; and that therefore fince neither the Salique Law,
nor the right of primogeniture, took place in the entail of his throne, it
was not impoſſible but that ſhe might bring forth an heir to it, and there-
fore might the more eaſily believe it, when ſhe was told by an angel from
heaven that ſhe should do ſo, that after the ſceptre had been long departed
from that ancient and honourable family, it ſhould now at length return
to it again, to remain in it, not by ſucceſſion, but in the ſame hand to
eternity. His people will not give him that throne, will not acknowledge
bis right to rule them ; but the Lord God ſhall give him a right to rule
them, and ſet him as his King upon the holy hill of Zion. He aſſures her,
[1..] That his kingdom ſhall be ſpiritual ; he ſhall “reign over the
houſe of Jacob, not Iſrael according to the fleſh,” for they neither came
into his intereſts nor did they continue long a people; it muſt therefore
be a ſpiritual kingdom, the houſe of Iſrael according to promiſe, that he
muſt rule over. [2.] That it ſhall be eternal : he ſhall reign “ for ever,
and of his kingdom there ſhall be no end,” as there had been long ſince
of the temporal reign of David’s houſe, and would ſhortly be of the ſtate
of Iſrael ; other crowns endure not to every generation, but Chriſt’s doth,
Prov. 27, 24. The goſpel is the loft diſpenſation, we are to look for
no other.
V. The further information given her, upon her inquiry concerning
the birth of this Prince. - - . - .
I. It is a juſt inquiry which ſhe makes ; “How shall this be 2 v. 34.
How can I now preſently conceive a child,” (for ſo the angel meant,)
“when I know not a man ; muſt it therefore be otherwiſe than by ordi.
mary generation ? If ſo, let me know how 2° She knew that the Meſ."
ſiah muſt be born of a virgin ; and if ſhe muſt be his mother, ſhe deſires.
| to know how. This was not the language of her diſtruſt, or any doubt
of what the angel ſaid, but of a deſire to be further inſtrućted. *
2. It is a ſatisfactory anſwer that is given to it, v. 35. (1.) She ſhall
conceive by the power gº the Holy Ghoſt, whoſe proper work and office
it is to ſanctify; and therefore to ſančtify the virgin for this purpoſe,
| the Holy Ghoſt is called the power of the Highest. Doth ſhe aſk how
this ſhall be This is enough to help her over all the difficulty there ap-
pears in it ; a divine power will undertake it, not the power of an angel
employed in it, as in other works of wonder, but the power of the Holy
Ghost himſelf. -
(2.) She muſt aſk no questions concerning the way and manner how
it ſhall be wrought ; for the Holy Ghoſt, as the Power of the Higheſt,
| ſhall overshadow her, as the cloud covered the tabernacle when the glory
of God took poſſeſſion of it, to conceal it from thoſe that would too
curiouſly obſerve the motions of it, and pry into the myſtery of it. The
formation of every babe in the womb, and the entrance of the ſpirit of
life into it, is a myſtery in nature ; none knows “ the way of the ſpirit,
nor how the bones are formed in the womb of her that is with child,”
Eccl. 11. 5. We were made in ſecret, Pſ. 139. 15, 16. Much more was
the formation of the child Jeſus a mystery; without controverſy, “great
was the myſtery of godlineſs, God manifeſt in the fleſh,” 1 Tim. 3. 16.
It is a new thing created in the earth, (Jer. 31, 22.) concerning which
we muſt not covet to be wiſe above what is written.
(3.) The child ſhe ſhall conceive, is a holy thing, and therefore muſt
not be conceived by ordinary generation, becauſe he muſt not ſhare in the
common corruption and pollution of the human nature ; he is ſpoken of
emphatically, That Holy Thing, ſuch as never was ; and he ſhall be
called the Son of God, as the Son of the Father by eternal generation,
as an indication of which, he ſhall now be formed by the Holy Ghoſt
in the preſent conception. His human nature muſt be ſo produced, as
it was fit that ſhould be, which was to be taken into union with the di.
vine nature. " . - }
3. It was a further encouragement to her faith, to be told that her
couſin Eliſabeth, though ſtricken in years, was with child, v. 36. Here is
an age of wonders beginning, and therefore be not ſurpriſed : here is
one among thy own relations truly great, though not altogether ſo great
as this ; it is uſual with God to advance in working wonders. Greater
works than theſe shall ye do. Though Eliſabeth was, on the father’s
fide, of the daughters of Aaron, (v. 5.) yet on the mother’s fide, ſhe
might be of the houſe of David, for thoſe two families often intermar-
ried, as an earneſt of the uniting of the royalty and the prieſthood in the
Meſfiah. This is the ficth month with her that was called barren. This
intimates, as Dr. Lightfoot thinks, that all the inſtances in the Old
Teſtament, of thoſe having children that had been long barren, which
was above nature, were defigned to prepare the world for the belief of a
virgin’s bearing of a ſon, which was againſt nature. And therefore,
even in the birth of Iſaac, Abraham ſaw Chriſt’s day, foreſaw ſuch a
miracle in the birth of Chriſt. The angel aſſures Mary of this, to en-
courage her faith, and concludes with that great truth, of undoubted
certainty and univerſal uſe, For with God nothing shall be impoſſible;
(v. 37.) and if nothing, then not this. Abraham therefore ſtaggered
not at the belief of the divine promiſe, becauſe he was ſtrong in his be-
lief of the divine power, Rom. 4. 20, 21. No word of God muſt be in-
credible to us, as long as no work of God is impoſſible to him.
VI. Her acquieſcence in the will of Göd concerning her, v. 33.
She owns herſelf, 1. A believing ſubjeć to the divine authority; “ Ba-
hold, the handmaid of the Lord. Lord, I am at thy ſervice, at thy diſ-
poſal, to do what thou commandeſt me.” She objeſts not the danger of
ſpoiling her marriage, and blemiſhing her reputation, but leaves the iſſue
with God, and ſubmits entirely to his will. 2. A believing expectant
of the divine favour. She is not only content that it ſhould be ſo, but
humbly deſires that it may be ſo ; Be it unto me according to thy word,
Such a favour as this, it was not for her to ſlight, or be indifferent to ;
and for what God has promiſed he will be ſought unlo ; by prayer we
muſt put our amen, or ſo be it, to the promiſe. “Remember, and per-
form thy word unto thy ſervant, upon which thou haſt cauſed me to
hope.” We muſt, as Mary here, guide our deſires by the word of God,
ST. LUKE, I.
The Interview of Mary and Eliabeth. -
and
nd ground our hopes upon it, Se it unto me according to thy word;
*f; and no otherwiſe. - -
Hereupon, the angel departed from her; having completed the errand
he was ſent upon, he returned, to give account of it, and receive new * - " - -
| here lay interréd the three couple, Abraham and Sarah, Iſaac and Re:
inſtrućtions. Converſe with angels was always a tranſient thing, and
foon over ; it will be conſtant and permanent in the future ſtate.
overshadowing power of the Holy Ghoſt; but the ſcripture being decently
#lent concerning
*Ofttive.
39. And Mary aroſe in thoſe days, and went into the
hill-country with haſte, into a city of Juda, 40. And en-
tered into the houſe of Zacharias, and ſaluted Eliſabeth.
41. And it came to paſs, that when Eliſabeth heard the
falutation of Mary, the babe leaped in her womb : and
Eliſabeth was filled with the Holy Ghoſt. 42. And ſhe
ſpake out with a loud voice, and ſaid, Bleſſed art thou
among women, and bleſſed is the fruit of thy womb. 43.
And whence is this to me, that the mother of my Lord
ſhould come to me 2 44. For lo, as ſoon as the voice of
ºthy ſalutation ſounded in mine ears, the babe leaped in my
womb for joy. 45. And bleſſed is ſhe that believed : for
there ſhall be a performance of thoſe things which were
told her from the Lord. 46. And Mary ſaid, My ſoul
doth magnify the Lord, 47. And my ſpirit hath rejoiced
in God my Saviour. 48. For he hath regarded the low
eſtate of his handmaiden: for behold, from henceforth all
generations ſhall call me bleſſed. 49. For he that is
mighty hath done to me great things, and holy is his
name, 50. And his mercy is on them that fear him, from
generation to generation,
with his arm, he hath ſcattered the proud in the imagina-
tion of their hearts. 52. He hath put down the mighty
from their feats, and exalted them of low degree. 53.
He hath filled the hungry with good things, and the rich
he hath ſent empty away. 54. He hath holpen his ſervant
Hrael, in remembrance of his mercy, 55. As he ſpake to
our fathers, to Abraham and to his ſeed for ever. 56.
And Mary abode with her about three months, and re-
turned to her own houſe. -
We have here an interview between the two happy mothers, Eliſabeth
and Mary: the angel, by intimating to Mary the favour beſtowed on
her couſin Eliſabeth, (v. 36.) gave occaſion for it; and ſometimes it
may prove a better piece of ſervice than we think, to bring good people
together, to compare notes. Here is, - •
i. The viſit which Mary made to Eliſabeth. Mary dyas the younger,
and younger with child; and therefore, if they muſt come together, it
was fitteſ that Mary ſhould take the journey, not infifting on the pre-
ference which the greater dignity of her conception gave her, v. 39. She
aroſe, and left her affairs, to attend this greater matter : in thoſe days, at
that time, (as it is commonly explained, Jer. 33. 15-50. 4.) in a day or
two after the angel had vifited her, taking ſome time firſt, as it is ſup-
poſed, for her devotion, or rather haſtening away to her couſin’s, where
fhe would have more leiſure, and better help, in the family of a prieſt.
She went, ºr, are?”—with care, diligence, and expedition ; not as young
people commonly go abroad and viſit their friends, to divert herſelf, but
to inform herſelf: fhe went to a city of Judah in the hill-country; it is
not named, but by eomparing the deſcription of it here with Joſh. 21.
10, 11. it appears to be Hebron, for that is there ſaid to be in the hill
country of Judah, and to belong to the prieſts the ſons of Aaron ; thi-
ther Mary haſtened, though it was a long journey, ſome ſcores of miles. |
1. Dr. Lightfoot offers a conjećture that ſhe was to conceive our Sa- |
viour there at Hebron, and perhaps had ſo much intimated to her by
the angel, or ſome other way; and therefore ſhe made ſuch haſte thither.
He thinks it probable that Shiloh, of the tribe of Judah, and the ſeed |
Vol. IV. No. 81.
It is
generally ſuppoſed that juſt at this inſtant the virgin conceived, by the
that, it doth not become us to be inquiſitive, much leſs |
;
of David, ſhould be conceived in a city of Judah and of David, as he was:
# to be born in Bethlehem, another city, which belonged to them both,
In Hebron the promiſe was given of Iſaac, circumciſion was inſtituted.
Here (faith he) Abraham hād his firſt land, and David his firſt crown :
becca, Jacob and Leah, and, as antiquity has held, Adam and Eve. He
therefore thinks that it ſuits ſingularly with the harmony and conſent
which God uſes in his works, that the promiſe ſhould begin to take place
by the conception of the Meſſias, even among thoſe patriarchs to whom
it was given.
I ſee no improbability, in the conječture, but add this
for the ſupport of it, that Eliſabeth ſaid, (v. 45.) There shall be a per-
*: as if it were not performed, yet, but was to be performed
there, - . . a "
2. It is generally ſuppoſed that ſhe went thither for the confirming of
her faith by the fign which the angel had given her, her couſin’s bein
with child, and to rejoiee with her fiſter-favourite. And befides, ſhe
went thither, perhaps, that ſhe might be more retired from company, or
elſe might have more agreeable company than ſhe could have in Nazareth.
We may ſuppoſe that ſhe did not acquaint any of her neighbours at Na-
zareth with the meſſage ſhe had received from heaven, yet longed to talk
over a thing ſhe had a thouſand times thought over, and knew no perſon
in the world with whom ſhe could freely converſe concerning it but her
couſin Eliſabeth, and therefore ſhe haſtened to her. Note, It is very
beneficial and comfortable for thoſe that have a good work of grace be-
gmn in their ſouls, and Chriſt in the forming there, to conſult thoſe who
are in the ſame caſe, that they may communicate experiences one to an-
other ; and they will find that, as in water face anſwers to face, ſo doth
the heart of man to man, of chriſtian to chriſtian. -
II. The meeting between Mary and Eliſabeth. Mary entered into
the houſe of Zacharias; but he, being dumb and deaf, kept his chamber,
it is probable, and ſaw no company; and therefore ſhe ſaluted Eliſabeth,
(v. 40.) told her that ſhe was come to make her a viſit, to know her
ſtate, and rejoice with her in her joy.
Now, at their firſt coming together, for the confirmation of the faith
| groom’s voice,” heard, though not by him, yet by his mother.
of both of them, there was ſomething very extraordinary. Mary knew
that Eliſabeth was with child, but it does not appear that Eliſabeth had
51. He hath ſhewed ſtrength 5 PP -
ſ'
been told any thing of her couſin Mary’s being deſigned for the mother
of the Meſfiah ; and therefore what knowledge ſhe appears to have had
, of it, muſt have come by a revelation, which would be a great encourage-
ment to Mary. - - - -
1. The babe leaped in her womb. It is very probable that ſhe had
been ſeveral weeks quick, (for ſhe was fix months gone,) and that ſhe
had often felt the child ſtir; but this was a more than ordinary motion
of the child, and which alarmed her to expect ſomething very extraor-
: dinary, taxiproos. It is the ſame word that is uſed by the LXX (Gen.
| 25, 22.) for the struggling of Jacob and Eſau in Rebecca’s womb, and
i the mountains ſkipping, Pſ. 114. 4. The babe leaped as it were to give
a ſignal to his mother that he was now at hand, whoſe forerunner he was
| to be, about ſix months in miniſtry, as he was in being ; or, it was the
|-effect of ſome ſtrong impreſſion made upon the mother.
| be fulfilled what the angel ſaid to his father, (v. 15.) that he ſhould be
| “filled with the Holy Ghoſt, even from his mother’s womb ;” and per-,
| haps he himſelf had ſome reference to this, when he ſaid, (John 3. 29.)
Now began to
“The friend of the Bridegroom rejoiceth greatly, becauſe of the Bride-
2. Eliſabeth was herſelf filled with the Holy Ghost, or a Spirit of
| prophecy; by which, as well as by the particular ſuggeſtions of the
Holy Ghoſt ſhe was filled with, ſhe was given to underſtand that the
Meſfiah was at hand, in whom prophecy ſhould revive, and by whom the
Holy Ghoſt ſhould be more plentifully poured out than ever, according
to the expe&ations of thoſe who waited for the conſºlation of Iſrael. The
uncommon motion of the babe in her womb, was a token of the extra-
ordinary emotion of her ſpirit under a divine impulſe. Note, Thoſe
whom Chriſt graciouſly viſits, may know it by their being “filled with
the Holy Ghoſt; for if any man have not the Spirit of Chriſt, he is none
of his.” - - - • -
III. The welcome which Eliſabeth by the Spirit of prophecy,
gave to Mary, the mother of our Lord ; not as to a common friend
making a common viſit, but as to one of whom the Meſfiah was to be
born.
1. She congratulates her on her honour, and though perhaps ſhe
knew not of it till just now, ſhe acknowledges it with the greateſt aſſur- -
ance and ſatisfaction. She ſpake with a loud voice ; this does not at all
intimate (as ſome think) that there was a floor or a wall between them,
4. T
but that ſhe was in a tranſport or exultation of joy, and ſaid what ſhe
eared not who knew. She ſaid, Bleſſed art thou among women, the ſame
word that the angel had ſaid; § 28.) for thus this will of God, cons
cerning honouring the Son, ſhould be done on earth as it is done in hea:
ven. But Eliſabeth adds a reaſon, Therefore bleſſed art thou, becauſe
bleſſed is the fruit of thy womb : thence it was that ſhe defived this excel-
ling dignity. Eliſabeth was the wife of a prieſt, and in years, yet ſhe
grudges not, that her kinſwoman, who was many years younger than ſhe,
and every way her inferior, ſhould have the honour of conceiving in her
virginity, and being the mother of the Meſfiah, whereas the honour put
upon her was much leſs; ſhe rejoices in it, and is well-pleaſed, as her ſon
was afterward, that ſhe who cometh after her, is preferred before her,
John I. 27. Note, While we cannot but own that we are more favoured
of God than we deſerve, let us by no means envy, that others are more
highly favoured than we are. - - \
... 2. She acknowledges her condeſcenſion, in making her this viſit ;
(v. 43.) “Whence is this to me, that the mother of my Lord ſhould
come to me?” Obſerve, (1.). She calls the virgin Mary the mother of
her Lord, (as David, in ſpirit, called the Meſfiah Lord, his Lord, ) for
ſhe knew he was to be Lord of all. (2.) She not only bids her welcome
to her houſe, though perhaps ſhe came but in mean circumſtances, but
reckons this viſit a great favour, which ſhe thought herſelf unworthy of;
Whence is this to me? It is in reality, and not in compliment, that ſhe
faith, “ This was a greater favour than I could have expected.” Note,
Thoſe that are filled with the Holy Ghoſt, have low thoughts of their
own merits, and high thoughts of God’s favours. Her ſon the Baptiſt
ſpake to the ſame purport with this, when he ſaid, Comest thou to me 2
Matth. 3. 14. . - - - -
3. She acquaints lier with the concurrence of the babe in her womb,
in this welcome to her; (v. 44.) “Thou certainly bringeſt ſome extra-
ordinary tidings, ſome extraordinary bleſfing, with thee, for “ as ſoon as
the voice of thy ſalutation ſounded in my ears,” not only my heart leaped
Jorjoy, though I knew not immediately why or wherefore, but the babe
in my womb, who was not capable of knowing it, did ſo too.” He leaped
as it were for joy that the Meſſiah, whoſe harbinger he was to be, would
himſelf come ſo ſoon after him. This would ſerve very much to ſtrengthen
the faith of the virgin, that there were ſuch aſſurances as theſe given
to others; and it would be in part the accompliſhment of what had been
ſo often foretold, that there ſhould be univerſal joy before the Lord, when
he cometh, Pſ. 98.8, 9. - - t - -
. . 4. She commends her faith, and encourages it; (v. 45.) Bleſſed is
she that believed. Believing ſouls are bleſſed fouls, and will be found ſo
at laſt ; this bleſſedneſs cometh through faith, even the bleſſedneſs of
being related to Chriſt, and having him formed in the ſoul. They are
blºſſed, who believe the word of God, for that word-will not fail them ;
there shall, without doubt, “be a performance of thoſe things which are
told her from the Lord.” Note, The inviolable certainty of the pro-
miſe is the undoubted felicity of thoſe that build upon it, and expect their,
all from it. The faithfūlneſs of God is the bleſſedneſs of the faith of
the ſaints. Thöfe that have experienced the performance of God’s
promiſes themſelves, ſhould encourage others to hope that he will be as
good as his word to them alſo ; I will tell you what God has done for my
oul. - •
J. IV. Mary’s ſong of praiſe, upon this occaſion. Eliſabeth's prophecy
was an echo to the virgin Mary’s ſalutation, and this ſong is yet a ſtronger
echo to that prophecy, and ſhews her to be no leſs filled with the Holy
Ghoſt than Eliſabeth was. We may ſuppoſe the bleſſed virgin to come
in, very much fatigued with her journey; yet ſhe forgets that, and is in-
ſpired with new life, and vigour, and joy, upon the confirmation ſhe
here meets with of her faith ; and fince, by this ſudden inſpiration and
tranſport, ſhe finds that this was deſigned to be her errand hither, weary
as ſhe is, like Abraham’s ſervant, ſhe would neither eat nor drink till she
had told her errand. ' -
1. Here are the expreſſions of joy and praiſe, and God alone the Ob-
jećt of the praiſe and Centre of the joy. Some compare this ſong with
that which her name-ſake Miriam, the fifter of Moſes, ſung, upon the
triumphant departure of Iſrael out of Egypt, and their triumphant paſ-
ſage through the Red-ſea ; others think it better compared with the
ſong of Hannah, upon the birth of Samuel, which, like this, paſſes from
a family-merey to a public and general one. . This begins, like that, My
º: gian in the Lord, 1 Sam. 2. 1. Obſerve how Mary here ſpeaks
... O ().Cle -
(1) With great reverence of him, as the Lord; “My ſoul doth mag-
nifty the Lord; I never ſaw him ſo great as now I find him ſo good.”
| God gave her a ſon, 1 Sam. 1. 19.
The Song of Mary.
Note, Thoſe, and thoſe only, are advanced in mercy, who are thereby
brought to think the more highly and honourably of God; whereas
there are thoſe whoſe proſperity and preferment make them ſay, What
is the Almighty, that we ſhould ſerve him 2 The more honour God has
any way put upon us, the more honour we muſt ſtudy to give to him :
and then only are we accepted in magnifying the Lord, when our ſouls
magnify him, and all that is within us. Praiſing-work muſt be ſoul-
work. S. x - -
(2.) With great complacency in him as her Saviour; My ſpirit re-
joiceth in God my Saviour. This ſeems to have reference to the Meſſiah,
whom ſhe was to be the mother of. She calls him God her Saviour, for
the angel had told her that he ſhould be the Son of the Higheſt, and that
his name ſhould be Jéſus, a Saviour; this ſhe faſtened upon with appli-
cation to herſelf; He is God my Saviour. Even the mother of our Lord
had need of an intereſt in him as her Saviour, and would have been un-
done without it : and ſhe glories more in that happineſs which ſhe had in
common with all believers than in being his mother, which was an ho-
nour peculiar to herſelf; and this agrees with the preference Chriſt
gave to obedient believers above his mother and brethren ; ſee Matth.
12. 50. Luke 11. 27, 28. Note, Thoſe that have Chriſt for their
God and Saviour, have a great deal of reaſon to rejoice, to rejoice
in ſpirit, that is rejoicing as Chriſt did, (Luke 10, 21.) with ſpiritual
oy. - - \ -
J 2. Here are juſt cauſes aſſigned for this joy and praiſe. . .
(1.) Upon her own account, v. 48, 49. [1..] Her ſpirit rejoiceth in
the Lord, becauſe of the kind things he had done for her ; his condeſcen-
Jºon and compassion to her; “He has regarded the low eſtate of his
handmaiden;” he has looked upon her with pity, for ſo the word is com-
monly uſed. “He has choſen me to this honour, notwithſtanding my
great meanneſs, poverty, and obſcurity.” Nay, the expreſſion ſeems to
intimate, not only (to allude to that of Gideon, Judg. 6. 15.) that her
Jamily was poor in Judah, but that ſhe was the leaſt in her father’s houſe,
as if ſhe were under ſome particular contempt and diſgrace among her
sº
relations, was unjuſtly neglected, and the outcaſt of the family, and God
put this honour upon her, to balance abundantly that contempt. I the
rather ſuggeſt this, for we find ſomething toward füch honour as this
put upon others, on the like confideration. Becauſe God ſaw that Leah
was hated, he opened her womb, Gen. 29. 31. Becauſe Hannah was
provoked, and made to fret, and inſulted over, by Peninnah, therefore
- Whom men, wrongfully depreſs .
and deſpiſe, God ſometimes, in compaſſion to them, eſpecially if they
have borne it patiently, doth prefer and advance; ſee Judg. 11. 7. So
in Mary’s caſe. And if God regard her low eſtate, he not only thereby
gives a ſpecimen of his favour to the whole race of mankind, whom he
remembers in their low eſtate, as the pſalmiſt ſpeaks, (Pſ. 136. 23.) but
ſecures a laſting honour to her; (for ſuch the honour is that God be-
ſtows, honour that fades not away;) “From henceforth all generations
shall call me bleſſed, ſhall think me a happy woman, and highly advanced.”
All that embrace Chriſt and his goſpel, will ſay, “Bleſſed was the womb
that bore him, and the paps which he ſucked,” Luke 1 1. 27. Eliſabeth
had once and again called her bleſſed; “But that is not all,” ſaith ſhe,
“ all generations of Gentiles as well as Jews ſhall call me ſo,” [2.
Her ſoul magnifies the Lord, becauſe of the wonderful things he has
done for her ; (v. 49.) “He that is mighty, has done to me great
things.” A graat thing indeed, that a virgin ſhould conceive. A great
thing indeed, that Meſſiah, who had been ſo long ago promiſed to the
church, and ſo long expected by the church, ſhould now at length be
born. It is the power of the Higheſt that appears in this. She adds,
and holy is his name; for ſo Hannah ſaith in her ſong, There is none
holy as the Lord, which ſhe explains in the next words, for there is none
(ºftde thee, 1 Sam. 2. 2. God is a Being by himſelf, and he manifeſts
himſelf to be ſo, eſpecially in the work of our redemption. He that is
mighty, even he whoſe name is holy, has done to me great things. Glo-
rious things may be expected from him that is both mighty and holy;
who can do every thing, and will do every thing well and for the best.
(2.) Upon the account of others. The virgin Mary, as the mother
of the Meſſiah, is become a kind of public perſon, wears a public cha-
raćter, and is therefore immediately endued with another ſpirit, a more
public ſpirit than before ſhe had, and therefore looks abroad, looks about
her, looks before her, and takes notice of God’s various dealings with the
children of men, (v. 50, &c.) as Hannah; (I Sam. 2. 3.) in this ſhe
has eſpecially an eye to the coming of the Redeemer, and God’s mani-
feſting himſelf therein. - -
[1..] It is a certain truth, that God has mercy in ſtore, mercy in re-
~
St. LUKE, L
The Song of Mary.
ferve, “for all that have a reverence for his majeſty,” and a due regard
to his ſovereignty and authority. But never did this appear ſo, as in
ſending his Son into the world to ſave us ; (v. 50.) “His mercy is on
them that fear him;” it has always been-ſo; he has ever looked upon
them with an eye of peculiar favour, who have looked up to him with an
eye offilial fear. But he hath manifeſted this mercy, ſo as never before,
in ſending his Son to bring in an everlaſting righteouſneſs, and work
out an everlaſting ſalvation, for them that fear him ; and this from gene-
ration to generation, for there are goſpel-privileges tranſmitted by en-
tail, and intended for perpetuity.
and judge, are encouraged to hope for mercy in him, through their Me-
diator and Advocate; and in him mercy is ſettled upon all that fear God,
pardoning mercy, healing mercy, accepting mercy, crowning mercy,
Jrom generation to generation while the world ſtands. In Chriſt he keepeth
mercy for thouſands. - -
[2.] It has been a common obſervation, that God in his providence
puts contempt upon the haughty, and honour upon the humble ; and this
he has done remarkably in the whole economy of the work of man’s re-
demption. As God had, with his mercy to her, ſhewed himſelf mighty
alſo, (v. 48, 49.), ſo he had, with his “ mercy on them that fear him,
ſhewed ſtrength likewiſe with his arm.” First, In the courſe of his pro-
Thoſe that fear God, as their Creator |
Laodicea, think they have need of nothing, are full of themſelves and their
vidence, it is his uſual method to croſs the expectations of men, and pro-
ceed quite otherwiſe than they promiſe themſelves.
“ ſcatters them in the imagination of their hearts,” breaks their mea-
ſures, blaſts their proječts, nay, and brings them low, and brings them
down, by thoſe very counſels with which they thought to advance and
eſtabliſh themſelves. The mighty think to ſecure themſelves by might in
their ſeats, but he puts them down, and overturns their ſeats; while, on the i
other hand, thoſe of low degree, who deſpaired of ever advancing themſelves,
and thought of no other than of being ever low, are wonderfully evalled.
This obſervation concerning honour, holds likewiſe concerning riches;
many who were ſo poor that they had not bread for themſelves and their fa-
milies, by ſome ſurpriſing turn of providence in favour of them, come to
be felled with good things; while, on the other hand, thoſe who were rich,
and thought no other than that to-morrow ſhould be as this day, that their
mountain ſtood ſtrong, and ſhould never be moved, are ſtrangely impoveri-
ſhed, and ſent away empty. Now this is the ſame obſervation that Hannah
had made, and enlarged upon, in her ſong, with application to the caſe of
herſelf and her adverſary, (1 Sam. 2, 4.7.) which very much illuſtrates
this here. And compare alſo Pſ. 107. 33.41. Pſ. 113. 7...9, and Eccl.
9, 11. God, takes a pleaſure in diſappointing their expectations, who
promiſe themſelves great things in the world, and in out-doing the ex-
pećtations of thoſe who promiſe themſelves but a little; as a righteous
God, it is his glory to abaſe thoſe who evalt themſelves, and ſtrike ter-
ror on the ſecure ; and as a good God, it is his glory to exalt thoſe
who humble themſelves, and to ſpeak comfort to thoſe who fear before
him. Secondly, This doth eſpecially appear in the methods of goſpel-grace.
1. In the ſpiritual honours it diſpenſes. When the proud Phariſees
were rejećted, and Publicans and finners went into the kingdom of heaven
before them ; when the Jews, who “ followed after the law of righ-
teouſneſs,” did not attain it, and the Gentiles, who never thought of it,
attained to righteouſneſs; (Rom. 9. 30, 31.) when God choſe not the
wiſe men after the flesh, not the mighty, or the noble, to preach the
goſpel, and plant chriſtianity in the world, but the foolish and weak things
of the world, and things that were deſpiſed, (1 Cor. 1. 26, 27.) then he
“ſcattered the proud, and put down the mighty, but exalted them of
low degree.” When the tyranny of the chief prieſts and elders was
brought down, who had long lorded it over God’s heritage, and hoped
always to do ſo; and Chriſt’s diſciples, a company of poor deſpiſed fiſher-
men, by the power they were clothed with, were made to sit on thrones,
judging the twelve tribes of Iſrael; when the power of the four mo-
marchies was broken, and the kingdom of the Meſſiah, that “ Stone cut
out of the mountain without hands, is made to fill the earth ;” then are
the proud ſcattered, and thoſe of low degree eralled.
2. In the ſpiritual riches it diſpenſes, v. 53. (1.) Thoſe who ſee
their need of Chriſt, and are importunately deſirous of righteouſneſs and
life in him, he fills with good things, with the best things ; he gives li-
berally to them, and they are abundantly ſatisfied with the bleſfings he
gives.
know how to value his gifts : “ to the hungry foul every bitter thing
is ſweet,” manna is angel’s food ; and to the thirſty fair water is Honey
out ºf the rock. (2.) Thoſe who are rich, who are not hungry, who, like
Thoſe who are weary and heavy-laden, ſhall find reſt with Chriſt,
and thoſe who thirſt, are called to come to him, and drink ; for they only |
Proud men expect
to carry all before them, to have their way and their will ; but he
|
and could not help themſelves.
| couſin Eliſabeth.
own righteouſneſs, and think they have a ſufficiency in themſelves, thoſe
he ſends away from his door, they are not welcome to him, he ſends them
empty away, they come full of ſelf, and are ſent away empty of Chriſt.
He ſends them to the gods whom they ſerved, to their own righteouſneſa
| and ſtrength which they traſted to. -
[3.] It was always expe&ted that the Meſfiah ſhould be, in a ſpecial
manner, the Strength and Glory of his people Iſrael, and ſo he is in a
#. manner; (v. 54.) He hath holpen his ſervant Iſrael, &rix&ºre.
e hath taken them by the hand, and helped them up that were fallen,
_Thoſe that were ſunke under the
burthens of a broken covenant of innocency, are helped up by the bleſfinga
of a renewed covenant of grace. The ſending of the Meſſiah, on whom
help was laid for poor finners, was the greateſt kindneſs that could be
done, the greateſt help that could be provided for his people Iſrael, and
that which magnifies it is, - - - - -
Firſt, That it is in remembrance of his mercy; the mercifulneſs of hig
nature, the mercy he has in ſtore for his ſervant ſrael. , While this bleſ-
ſing was deferred, his people, who waited for it, were often ready to aſk,
Has God forgotten to be gracious 2 But now he made it appear that he
had not forgotten, but remembered, his mercy. He remembered his
former mercy, and repeated that to them in ſpiritual bleſfings, which he
had done formerly to them in temporal favours. “He remembered the
days of old; Where is he that brought them out of the ſea;” out of
Egypt : Iſa. 63. 11. He will do the like again ; which that was a
type of . - '. - -
Secondly, That it is in performance of his promiſe ; it is a mercy not
only deſigned, but declared, (v. 55.) it was what he ſpake to our fathers,
that the Seed of the woman ſhould break the head of the ſerpent ; that
God ſhould dwell in the tents of Shem; and particularly to Abraham,
that in his Seed all the finilies of the earth shall be bleſſed, with the beſt
of bleſfings, with the bleſfings that are for ever, and to the ſeed that ſhall
be for ever; that is, his ſpiritual ſeed, for his carnal feed were cut off a
little after this. Note, What God hath ſpoken he will perform; what
he hath ſpoken to the fathers, will be performed to their feed ; to their
ſeed’s ſeed, in bleſfings that ſhall laſt for ever. •
Lastly, Mary’s return to Nazareth, (v. 56.), after ſhe had continued
with Eliſabeth about three months, ſo long as to be fully ſatisfied concern-
ing herſelf, that ſhe was with child, and to be confirmed therein by her
Some think, though her return is here mentioned,
before Eliſabeth's being delivered, becauſe the evangeliſt would finiſh
this paſſage concerning Mary, before he proceeded with the ſtory of
Eliſabeth, yet that Mary ſtayed till her couſin was (as we ſay) down and
up again ; that ſhe might attend on her, and be with her in her lying-in.
and have her own faith confirmed by the full accompliſhment of the pro-
miſe of God concerning Eliſabeth. But moſt bind themſelves to the
order of the ſtory as it lies, and think ſhe returned again when Eliſabeth
was near her time; becauſe ſhe ſtill affected retirement, and therefore
would not be there, when the birth of this child of promiſe would draw
a great deal of company to the houſe. . Thoſe in whoſe hearts Chriſt is
formed, take more delight than they uſed to do, in ſitting alone and keep-
ing ſilence. - -
57. Now Eliſabeth's full time came, that ſhe ſhould be
delivered; and, ſhe brought forth a ſon. 58. And her
neighbours and her couſins heard how the Lord had
ſhewed great mercy upon her; and they rejoiced with
her. 59. And it came to paſs, that on the eighth day they
came to circumciſe the child; and they called him Zacha-
rias, after the name of his father. 60. And his mother
anſwered and ſaid, Not ſo, but he ſhall be called John,
61. And they ſaid unto her, There is none of thy kindred
that is called by this name. 62. And they made ſigns to
his father, how he would have him called. 63. And he
aſked for a writing-table, and wrote, ſaying, His Il2. IIMG 1S
John. And they marvelled all. 64. And his mouth was
opened immediately, and his tongue looſed, and he ſpake,
and praiſed God. 65. And fear came on all that dwelt
round about them : and all theſe ſayings were noiſed
abroad throughout all the hill-country of Judea, 66. And
\
the Lord was with him.
ºn theſe werfés, we have, - •
, I. The birth of John Baptiſt, v. 57. Though he was conceived in
the ...; miracle, he eontinued in the womb according to the ordi-
mary courſe b -
the should be delivered, and then she brought forth a ſon. Promiſed mercies
are to be expe&ted when the full time for them is come, and not before,
, fl. The great joy that was among all the relations of the family, upon
were the neighbours, Now theſe here diſcovered, 1. A pious regard to
God: they acknowledge that the Lord hath magnified his mercy to her;
fb the word is. It was a mercy to have her reproach taken away, a |
mercy to have her family built up, and the more, being a family of priests,
devoted to God, and employed for him. Many things concurred to
make the mercy great—that ſhe had been long barren, was now old,
but eſpecially that the child ſhould be great in the sight of the Lord. 2.
Afriendly regard to Eliſabeth ; when ſhe rejoiced, they rejoiced with her.
We ought to take pleaſure in the proſperity of our neighbours and friends,
and to be thankful to God for their comforts as for our own. -
III. The diſpute that was among them, concerning the naming him;
(v. 59.) On the eighth day, as God had appointed, they came together, to
circumciſe the child; it was here, in Hebron, that circumcision was firſt
inſtituted: and Iſaac, who like John Baptiſt, was born by promiſe, was
one of the firſt that was ſubmitted to it, at leaſt, the chief eyed in the in-
ftitution of it. They that rejoiced in the birth of the child, came toge-
ther to the circumcifing of him. Note, The greateſt comfort we can
take in our children, is, in giving them up to God, and recognizing their
covenant-relation to him. The baptiſm ºf our children ſhould be more
our joy than their birth. - -
Now it was the cuſtom, when they circumciſed their children, to name||8
them, becauſe, when Abram was circumciſed, God gave him a new name,
and called him Abraham ; and it is not unfit that they ſhould be left name-
iſ till they are by name given up to God... Now, -
1. Some propoſed that he ſhould be called by his father’s name, Za-
charias; we have not any inſtance in ſcripture, that the child ſhould bear
the father’s name; but perhaps it was of late come into uſe among the
Jews, as it is with us, and they intended hereby to do honour to the Fa-
ther, who was not likely to have another child. -
2. The mother oppoſed it, and would have him called John ; having
learned, either by inſpiration of the Holy Ghoſt, (as is moſt probable,)
or by information in writing from her huſband, that God appointed this
to be his name ; (v. 60.) He shall be called Johanan—Gracious ; be-
cauſe he ſhall introduce the goſpel of Chriſt, wherein God’s grace ſhines.
more bright than ever. * - -
3. The relations objećted againſt that ; (v. 61.), “ There, is none of
thy kindred, none of the relations of thy family, that is called by that
nahme j, and therefore, if he may nôt have his father’s name, yet let him.
have the name of ſome of his kindred, who will take it as a piece of re-
fpe&t to have ſuch a child of wonders as this named from them.” Note,
. As thoſe that have friends, muſt shew themſelves friendly, ſo thoſe that
have relations, muſt be obliging to them in all the uſual regards that are
paid to kindred; . . - -
4. They appealed to the father, and would try if they could poſſibly
get to know his mind, for it was his office to name the child, v.62. They
made signs to him, by which it appears that he was deaf as well as dumb ;.
nay, it ſhould ſeem, mindleſs of any thing, elſe one would think they
fhould at firſt have defired him to write down his child’s name, if he had
ever yet communicated any thing by writing ſince he was struck. How-
ever, they would carry the matter as far as they could, and give him to ||
underſtand what the diſpute was, which he only could determine; where-
upon he made figns,to them to give him a table-book, ſuch as they then
uſed ; and with the pencil he wrote theſe words, His name is John,
w. 63. Not, “ It ſhall be ſo,” or, “I would have it ſo,” but “It is
ſo.” The matter is determined already ; the angel had given him that
name. Obſerve, When, Zacharias could not ſheaff, he wrote. When
miniſters have their months ſtopped, that they cannot preach, yet they
may be doing good as long as they have not their hands tied, that they
aſ they that heard them, laid them up in their hearts, ſay:|
ing, What manner of child ſhall this be? And the hand of
fnature ; (fo did our Saviour;) Eliſabeth’sfull time came, that
• , f r *S
. . . . . . . N St. LUK
*- - - **. º ... ." § Nº. . .
• W. • * ... • * * - ...tº . -
| are not to be ſlighted, but taken notice of.
Ghoſt, and propheſied, ſaying,
i, I.
gannot write, Many of the martyrs in pºiſon wrote letters to their
friends, which were of great uſe; bleſſed Paul himſelf did ſo. Zacha-
rias’ pitching upon the ſame name that Eliſabeth had choſen, was a
The Birth of John the Baptiſt.
| great ſurpriſe to the company ; They marvelled all ; for they knew not.
| that, though by reaſon of his deafneſs and dumbneſs they coyld not con-
verſe together, yet they were both guided by one and the ſºme Spirit : or,
perhaps they marvelled that he wrote ſo diſtinétly and intelligently,
which (the ſtroke he was under, being fomewhat like that of a palſy) he
had not done before. - - - -
5. He thereupon recovered the uſe of his ſpeech; (v. 64.) His mouth,
was opened immediately. The time prefixed for his being filenced, was,
this extraordinary occaſion; (v. 58.) Her heighbours and her cousins | till the day that theſe thiſigs, shall he fulfilled, (v. 20.) not all the things
&eard of it; for it would be in every body’s mouth, as next to miracu- |
Ipus. Dr. Lightfoot obſerves, that Hebron was inhabited by prieſts off
the family of Åaron, and that thoſe were the couſins here ſpoken of ; }
but the fields and ...hº. about, by the children of Judah, and that thoſe ||
going before concerning John’s miniſtry, but thoſe which relate to his
birth and name; (v. 13.) that time was now expired, whereupon the
reſtraint was taken off, and God gave him the opening of the mouth again,
as he did to Ezekiel, ch. 3. 27. Dr. Lightfoot compares this caſe of
Zacharias with that of Moſes, Exod. 4. 24, 26. Moſes, for diſtruſt, is
in danger of his life, as Zacharias, for the ſame fault, is struck dumb :
but, upon the circumcifing of his child, and recovery of his faith, there,
as here, the danger is removed. Infidelity cloſed his mouth, and now
| believing opens it again ; he believes, therefore heſpeaks. David lay under
guilt from the conception of his child till a few days after its birth ;
then the Lord takes away his sin; upon his repentance, he ſhall not die,
ſo here he ſhall be no longer dumb ; His mouth was opened, and he ſºake,
and praiſed God. Note, When God opens our lips, our mouths muſt
shew forth his praiſe; as good be without our ſpeech as not uſe it in
praising God; for then our tongue is moſt our glory, when it is employed.
for God’s glory. - .
6. Theſe things were told all the country over, to the great amaze.
ment of all that heard them, v. 65, 66. The ſentiments of the people
We are here told, (l.)
That theſe ſayings were diſcourſed of, and were the common talk all about
the hill-country of Judea ; it was pity but a narrative of them had been
drawn up, and publiſhed in the world, immediately. (2.) That moſt
people who heard of theſe things, were put into conſternation by them;
Fear came on all them that dwelt round about there. If we have not a
ood hope, as we ought to have, built upon the goſpel, we may expect
that the tidings of it will fill us with fear. They believed and trembled,
whereas they ſhould have believed and triumphed. (3.) It raiſed the
expe&tations of people concerning this child, and obliged them to have
their eye upon him to ſee what he would come to. They laid up thºſe
preſages in their hearts, treaſured them up in mind and memory, as fore4
ſeeing they ſhould hereafter have occaſion to recollect them. Notes
What we hear, that may be of uſe to us, we ſhould treaſure up, that we
may be able to bring forth, for the benefit of others, things new and old,
and, when things come to perfeótion, may be able to look back upon the
preſages thereof, and to ſay, “It was what we might expect.” They
ſaid within themſelves, and ſaid among themſelves, “What manner of
child shall this be 2 What will be the fruit when theſe are the buds, or
rather, when the root is out of ſuch a dry ground?” Note, When chil-
dren are born into the world, it is very uncertain what they will prove :
yet ſometimes there have been early indications of ſomething great, as
in the birth of Moſes, Samſon, Samuel, and here of John. And we have
reaſon to think that there were ſome of thoſe living at the time when,
John began his public miniſtry, who could, and did, remember theſe
things, and relate them to others, which contributed as much as any
thing to the great flocking there was āfter him. .*
Lastly, It is ſaid, The hand of the Lord was with him ; that is, he was:
taken under the ſpecial protećtion of the Almighty, from his birth, as:
one deſigned for ſomething great and confiderable, and there were many
inſtances of it. It appeared likewiſe that the Spirit was at work upon
his foul very early. As ſoon as he began to ſpeak or go, you might
perceive ſomething in him very extraordinary. Note, God has ways of,
operating upon children in their .infancy, which we cannot account for.
God never made a ſoul but he knew how to ſanétify it.
67. And his father Zacharias was filled with the Holy
g, 68. Bleſſed be the Lord
God of Iſrael, for he hath viſited and redeemed his people,
69. And hath raiſed up a horn of ſalvation for us, in the
houſe of his ſervant David ; 70. As he ſpake by the mouth,
of his holy prophets, which have been ſince the world be.
gan ; 71. That we ſhould be ſaved from our enemies, and
*

r
The Son g of Zacharias.
\ from the hand of all that hate us, 72. To perform the
mercy promiſed to our fathers, and to remember his holy
covenant. , 78. The oath which he ſware to our father

Abraham, 73. That he would grant unto us, that we,
being delivered out of the hands of our enemies, might |
ferve him without fear, 75. In holineſs and righteouſneſs |
before him, all the days of our life. 76. And thou child |
| (v. 69.) there, where it was promiſed and expected to ariſe. David is
fhalt be called the prophet of the Higheſt: for thou ſhalt go
before the face of the Lord, to prepare his ways; 77. To
ive knowledge of ſalvation unto his people, by the remiſ.
fion of their fins, 78. Thröugh the tender mercy of our
us, 79. To give light to them that fit in darkneſs, and in
peace. 80. And the child grew, and waxed ſtrong in
fpirit, and was in the deſerts till the day of his ſhewing |
unto Iſrael. - -
We have here the ſong wherewith Zacharias praiſed God when his
houth was opened ; in it he is ſaid to propheſy, (v. 67.) and ſo he did
in the ſtrióteſt ſenſe of propheſying, for he foretold things to come con-
cerning the kingdom of the Meſfiah, to which all the prophets bear wit-
meſs. ... - -
obſerve,
I. How he was qualified for this ; He was filled with the Holy Ghost,
was endued with more than ordinary meaſures and degrees of it, for this
purpoſe ; he was divinely inſpired. God not only forgave him his un-
belief and diſtruſt, (which was fignified by diſcharging of him from the
puniſhment of it,) but, as a ſpecimen of the abounding of grace toward
believers, he filled him with the Holy Ghost, and put this honour upon
him, to employ him for his honour.
II. What the matter of his ſong was. Here is nothing ſaid of the
private concerns of his own family, the rolling away of the reproach
from it, and putting of a reputation upon it, by the birth of this child,
though, no doubt, he found a time to give thanks to God for this, with
his family ; but in this ſong he is wholly taken up with the kingdom of
the Meſſiah, and the public bleſfings to be introduced by it. He could
have little pleaſure in this fruitfulneſs of his vine, and the hopefulneſs of
his olive-plant, if herein he had not foreſeen the good of Jeruſalem, peace
upon Iſrael, and bleſſings on both out of Zion, Pſ. 128. 3, 5, 6. The
Old Teſtament prophecies are often expreſſed in praiſes and new ſºngs,
ſo is this beginning of New Teſtament prophecy; Bleſſed be the Lord
God of ſrael. The God of the whole earth shall he be called; yet Za-
charias, ſpeaking of the work of redemption, called him the Lord God |
of Iſrael, becauſe to Iſrael the prophecies, promiſes, and types of the
redemption had hitherto been given, and to them the firſt proffers and
propoſals of it were now to be made. Iſrael, as a choſen people, was a
type of the elect of God out of all nations, whom God had a particular.
eye to, in fending the Saviour; and
Lord God of Iſrael. -
Now Zacharias here bleſſes God,
J. For the work of ſalvation that was to be wrought out by the Meſ.
ſiah himſelf, v. 68.75. This it is that fills him, when he is filled with
the holy Ghost, and it is that which all who have the Spirit of Christ are
will of
J. (1.) In ſending the Meſfiah, God has made a gracious viſit to his
people, whom for many ages he had ſeemed to neglect, and to be eſtranged
from ; he hath viſited them as a friend, to take cognizance of their caſe.
God is ſaid to have viſited his people in bondage, when he delivered them,
(Exod. 3. 16.-4. 31.) to have viſited his people in famine, when he
gave them bread, Ruth I. 6. He had often ſent to them by his pro-
phets, and had ſtill kept up a correſpondence with them ; but now he
himſelf made them a visit.
(2.) He has wrought out redemption for them ; He has redeemed his
people. This was the errand on which Chriſt came into the world—to
redeem thoſe that were ſold for fin, and ſold under fin; even God’s own
people, his Iſrael, his ſon, his first-born, his free-born, need to be redeemed,
and are undone if they be not. Chriſt redeems them by price out of the
hands of God's juſtice, and redeems them by power, out of the hands of
Satan’s tyranny, as Iſrael out of Egypt.
Vol. IV. No. 8 I. -
therefore he is therein called the
}
W
t
|for God
| employe
(3.) He has fulfilled the covenant of royalty made with the moſt Fá-
mous Old Testament prince, that is, David. Glorious things had beef;
ſaid of his family, that on him, as a mighty one, help ſhould be laid, that
his horn should be esalted, and his ſeed perpetuated, Pſ, 89, 19, 20,
24, 29. But that family had been long in a manner cast off and abhorred;
Pſ, 89. 38. Now here it is gloried in, that, according to the promiſe,
the horn of David ſhould again be made to bud, for, (Pſ. 132, 17.) He
hath raiſed up a horn of ſalvation for us in the houſe of his ſervant, David,
called God’s ſervant, not only as a good man, but as a king that ruled
; and he was an inſtrument of the ſalvation of Iſrael, by being
ăin the government of Iſrael; ſo Chriſt is the Author of eternal
redemption to thoſe only that obey him. There is in Chriſt, and it him only,
- o 4. º º |ſalvation for us, and it is a horn ºffalvation; for, [1..] It is an honourable
God ; whereby the day-ſpring from on high hath viſited | ſalvation, it is raiſed up above all other ſalvations, none of which are to
| be compared with it : in it the glory both of the Redeemer and of the
the ſhadow of death, to guide our feet into the way of |
redeemed are advanced, and their horn exalted with honour. £2.] It is .
a plentiful ſalvation; it is a cornucopia—a horn.of plenty, a ſalvation in
| which we are bleſſed with ſpiritual bleſfings, in heavenly things, abūn-
dantly. [3.] It is a powerful ſalvation ; the ſtrength of the beaſt is
in his horn ; he has raiſed up ſuch a ſalvation as ſhall pull down our ſpi-
ritual enemies, and protect us from them. In the chariots of this ſalva-
tion the Redeemer ſhall go forth, and go on, conquering and to conquer.
. (4.) He has fulfilled all the precious promiſes made to the church by
the moſt famous Old Teſtament prophets; (v. 70.) As he ſpake by the
mouth of his holy prophets. His doćtrine of ſalvation by the Meſfiah is
confirmed by an appeal to the prophets, and the greatneſs and impor-
tance of that ſalvation thereby evidenced and magnified; it is the ſame
that they ſpake of, which therefore ought to be expected and welcomed;
it is what they inquired and ſearched diligently after, (1 Pet. T. 10, 11.)
which therefore ought not to be ſlighted, or thought meanly of God
is now doing that which he has long ago ſpoken of; and therefore, be
silent, O allflesh, before him, and attend to him. See, [1..] How ſacred
the prophecies of this ſalvation were ; the prophets who delivered them,
were holy prophets, who durſt not deceive, and who aimed at promoting
holineſs among men; and it was the holy God himſelf that ſhake by them.
[2.] How ancient they were ; ever since the world began. God having
promiſed, when the world began, that the Seed of the woman should break
the ſepent’s head, that promiſe was echoed to when Adam called his wifes’
name Eve—Life, for the ſake of that Seed of her’s ; when Eve called
her firſt ſon Cain, ſaying, I have gotten a man from the Lord, and another
ſon, Seth, ſettled; when Noah was called rest, and foretold that God
ſhould dwell in the tents of Shem. And it was not long after the new
world began in Noah, that the promiſe was made to Abraham, that in
his ſeed the nations of the earth ſhould be bleſºd. [3] What a wonder-
ful harmony and concert we perceive among them; God ſpake the ſame
thing by them all, and therefore it is ſaid to be 32 sºlº, not by the
mouths, but by the mouth, of the prophets, for they all ſpeak of Chriſt
as it were with one mouth. -
Now what was this ſalvation which was propheſied of 2.
First, It is a reſºue from the malice of our enemies; it is awryplay #
#x}ºw ºwäy—a ſilvation out of our enemies, from among them, and out
of the power of them that hate us ; (v. 71.) it is a ſalvation from fin, and
the dominion of Satan over us, both by corruptions within and tempta-
|tions without. The carnal Jews expected to be delivered from under the
Roman yoke, but intimation was betimes given, that it ſhould be a re-
demption of anotlier nature. He ſhallſive his people from their sins, that
they may not have dominion over them, Matth. 1. 21.
Secondly, It is a restoration to the favour of God; it is to “perform
the mercy promiſed to our forefathers,” v. 72. The Redeemer ſhall
not only break the ſerpent’s head, that was the author of our ruin, but
he ſhall reinstate us in the mercy of God, and re-establish us in his cove-
nant ; he ſhall bring us as it were into a paradiſe again, which was figni-
fied by the promiſes made to the patriarchs, and the holy covenant made
with them, “ the oath which he ſware to our father Abraham,” v. 73.
Obſerve, I. That which was promiſed to the fathers, and is performed
to us, is mercy, pure mercy ; nothing in it is owing to our merit, (we
deſerve wrath and the curſe,) but all to the mercy of God, which de-
signed us grace and life: e.v mero motit-of his own good pleaſure he loved
{
jus, becauſe he would love us.
2. God herein had an eye to his covenant,
his holy covenant, that covenant with Abraham ; I will be a God to thre
and thy ſeed. This his feed had really forfeited by their tranſgreſſions,
ſ
this he ſeemed to have forgotten in the calamities brought upon them ;
but he will now remember it, will make it appear that he remembers it,
- 4. U -
*
. . . .”. . . . . , 's
for upon that are grounded all his returns of mercy"; (Lev. 26.42.)
: Thirdly, It is a qualification for, and an encouragement to, the ſervice
of God. Thus was “the oath he ſware to our father Abraham,”
manner to him, and a comfortable manner to ourſelves, v. 74, 75.
ſeems to be an alluſion to the deliverance of Iſrael out of Egypt, which,
God tells Moſes, was in purſuance of the covenant he made with Abra.
ham, (Exod. 3. 6.8.) and that this was the deſign of his bringing them
out of Egypt, that they might ſerve God upon this mountain, Exod.
3, 12. Note, The great defign of goſpel-grace, is, not to diſcharge us
from, but to engage us to, and encourage us in, the ſervice of God.
Under this notion chriſtianity was always to be looked upon, as intended
to make us truly religious, to admit us into the ſervice of God, to bind
us to it, and to quicken us in it. We are therefore delivered from the
iron yoke of fin, that our necks may be put under the ſweet and eaſy
yoke of the Lord Jeſus. “The very bonds which he has looſed, do
bind us faſter unto him,” Pſ. 116. 16. We are hereby enabled, 1. To
ſerve God without fear—&q&s. We are therefore put into a ſtate of
holy ſifety, that we might ſerve God with a holy ſecurity and ſºrenity of
mind, as thoſe that are quiet from the fears of evil. God muſt be ſerved with
aftlial fear, a reverent obedient fear, an awakening quickening fear, but
not with a ſlavish fear, like that of the ſlothful ſervant, who repreſented
him to himſelf as a hard Master, and unreaſonable; not with that fear that
has torment and, amazement in it ; not with the fear of a legal ſpirit, a
Jpirit ºf bondage, but with the boldneſs of an evangelical ſpirit, aſpirit of
adoption. 2. To ſerve him in holineſ and ºrighteouſngſ, which includes
the, whole duty of man toward God and our neighbour. It is both the
intention, and the direét tendency, of the goſpel, to renew upon us that
image of God, in which man was at firſt made, which confifted in righte-
, oftuſ and true holingſ, Eph. 4, 24. Chriſt redeemed us, that we might
Jºrvº God, not in the legal ſervices of ſacrifice and offerings, but in the
Jpiritual ſervices of holingſ and righteouſneſs, Pſ. 50. 14. 3. To ſerve
him, befºre him, in the duties of his immediate worſhip, wherein we pre-
ſent ourſelves before the Lord, to ſerve him as thoſe that have an eye al-
ways upon him, and fee his eye always upon us, upon our inward man ;
that is ſerving him before him. 4. To ſerve him all the days of our life.
The deſign of the goſpel is to engage us to conſtancy and perſeverance
in the ſervice of God, by ſhewing us how much depends upon it, that we
do not draw back; and by ſhewing us how Chriſt loved us to the end,
and thereby engaged us to love him to the end. . -
2. He blºſed God for the work of preparation for this ſalvation, which
was to be done by John Baptiſt ; (v. 76.) Thou child, though now but
a child of eight days old, ſhalt be called the prophet of the Highest. Jeſus
Chriſt is the Highest, for he is God over all, blºſſed for evermore, (Rom.
9. 5.) equal with the Father. John Baptiſt was his prophet, as Aaron
was Moſes’ prophet ; (Exod. 7. 1.) what he ſaid, was as his mouth,
what he did, was as his harbinger. Prophecy had now long ceaſed, but
in John it revived, as it had done in Samuel, who was born of an aged,
mother, as John was, after a long ceſſation. John’s buſineſs was,
(1.) To prepare people for the ſalvation, by preaching repentance
and reformation as great goſpel-duties; Thou shal; go before the face of .
the Lord, and but a little before him, to prepare his ways, to call people:
to make room for him, and get ready for his entertainment. Let every
thing that may obſtruct his progreſs, or embarraſs it, or hinder people
from coming to him, be taken away : ſee Iſa. 40. 3, 4. Let valleys be
Jilled, and hills be brought low. - -
(2.) To give people a general idea of the ſalvation, that they might
know, not only what to do, but what to expect ; for the doćtrine he
preached, was, that the kingdom of heaven is at hand.
things in which you muſt know that this ſalvation confiſts.
[1..] The forgiven'ſs of what we have done amiſ; ; it is ſalvation by
the remiſſion of ſºns, thoſe fins which ſtand in the way of the ſalvation,
and by which we are all become liable to ruin and condemnation, v. 77.
John Baptiſt gave people to underſtand that, though their caſe was ſad,
by reaſon of fin, it was not deſperate, for pardon might be obtained
through the tender mercy of our God; the bowels of mercy, ſo the word
is ; there was nothing in us but a piteous caſe to recommend us to the
divine compaſsion. of .
[2.] Direction to do better, for the time to come. The goſpel-ſalva-
tion not only encourages us to hope that the works of darkneſs ſhall be
forgiven us, but ſets up a clear and true light by which we may order
1%
!
-
The Song of Zacharias.
is &ndlox”—the Morning Light, the riſing Sun, Mal. 4; 2. ‘The goſpel
brings light, with it, (John 3. 19.) leaves us not to wander in the dark-
neſs of Pagan ignorance, or in the moon-light of the Old Teſtament
rºw * " * * * * - | types or figures, but in it the day dawns ; in John Baptiſt it began to
That he would gºe us power and grace to ſerve him, in an acceptable
Here
break, but increaſed apace, and shone more and more to the perfect day.
We have as much reaſon to welcome the goſpel-day, who enjoy it, as
thoſe have to welcome the morning, who had long waited for it. First,
The goſpel is diſcovering ; it ſhews us that which before we were utterly
in the dark about ; (v. 79.) it is to “give light to them that fit in
darkneſs the light of the knowledge, of the glory of God in the face of
Jeſus Chriſt;” the day-ſpring, viſited this dark world, to lighten the
Gentiles, Aćts 26, 18. Secondly, It is reviving ; it brings light to them
that fit in the shadow of death, as condemned priſoners in the dungeon,
to bring them the tidings of a pardon, at leaſt of a reprieve, and oppor-
tunity of procuring a pardon ; it proclaims the opening of the priſon,
(Iſa, 61. 1.) brings the light of life. How pleaſant is that light !
Thirdly, It is directing ; it is to guide our feet in the way of peace, into
that way which will bring us to peace at laſt. It is not only a light to
our eyes, but a light to our feet ; (Pſ. 119. 105.) it guides us into the
way of making our peace with God, of keeping up a comfortable com-
| munion ; that way of peace, which as finners we have wandered from,
and have not known, (Rom. 3. 17.) nor could ever have known of our-
ſelves. * * - - - •
In the laſt verſe, we have a ſhort account of the younger years of
John Baptiſt. Though he was the ſon of a prieſt, he did not, like
Samuel, go up, when he was a child, to miniſter before the Lord, for
he was to prepare the way for a better prieſthood. But we are here
told, - -
1. Of his eminence as to the inward man ; The child grew in the ca-
pacities of his mind, much more than other children ; ſo that he wared
ſtrong inſpirit, had a ſtrong judgment and ſtrong reſolution. . Reaſon
and conſcience (both which are the candle of the Lord) were ſo ſtrong
in him, that he had the inferior faculties of appetite and paſſion in com-
plete ſubjećtion betimes. By this it appeared that he was betimes filled
with the Holy Ghost ; for thoſe that are ſtrong in the Lord, are strong.
inſpirit. - - - -
2. Of his obſéurity as to the outward man ; He was in the deſerts;
not that he lived a hermit, cut off from the ſociety of men ; no, we have
reaſon to think that he went up to Jeruſalem at the feasts, and fre-
| quented the ſynagogues on the ſabbath-day, but his conſtant refidence
was in ſome of thoſe ſcattered houſes that were in the wilderneſſes of:
Zuph or Maon, which we read of in the ſtory of David. There he ſpent
moſt of his time, in contemplation and devotion, and had not his educa-
|tion in the ſchools, or at the feet of the rabbins. Note, Many a one is
qualified for great uſefulneſs, who yet is buried alive ; and many are
long ſo buried who are deſigned, and are thereby in the fitting, for ſo
much greater uſefulneſs at laſt ; as John Baptiſt, who was in the déſert
only till the day of his shewing to Iſrael, when he was in the thirtieth
year of his age. Note, There is a time fixed for the shewing of thoſe
favours to Iſrael, which are reſerved ; the viſion of them “is for an ap-
pointed time, and at the end it ſhall ſpeak, and ſhall not lie.”
CHAP. II. -
In this chapter, we have an account of the birth and igſancy of our Lord
Jeſus ; having had notice of his conception, and of the birth and infancy
There are two
our ſteps aright. In it the day:/pring halh viſited us from on high ;
(v. 78.) and this alſo is owing to the tender mercy of our God. Chiiſt
of his forerunner, in the former chapter. The Firſt-begotten is here
brought into the world; let us go meet him with our hºſannas, bleſſed
is he that cometh. Here is, I. The place and other circumstances of his
birth, which proved him to be the true Mºffah, and ſuch a one as we
needed, but not ſuch a one as the Jews eapected, v. 1...7. II. The no-
tifying of his birth to the shepherds in that neighbourhood by an angel,
the ſong of praiſe which the angelsſung upon that occaſion, and theſpread-
ing of the report of it by the shepherds, v. 8.20. III. The circumci-
Jºon of Christ, and the naming of him, v. 21. IV. The preſenting of
him in the temple, v. 22.24, W. The teſtimonics of Simeon, and Anna
the propheteſs concerning him, v. 25.39. VI. Christ’s growth and
capacity, v. 40.52. WII. His obſerving of the paſſover at twelve years
old, and his diſputing with the doctors in the temple, v. 41.51. And
this, with what we have met with, (Matth. 1. and 2.) is all we have
concerning our Lord Jeſus, till he entered upon his public work, in the
thirtieth year of his age. - -
1. A ND it came to paſs in thoſe days, that there went
- out a decree from Caeſar Auguſtus, that all the
^.
• . * : *
The Birth of Cſthri.
made when Cyrenius was governor of Syria.) 3. And all
went to be taxed, every one into his own city.
Joſeph alſo went up from Galilee, out of the city of Naza-
reth, into Judea, unto the city of David, which is called
Bethlehem, (becauſe he was of the houſe and lineage of
David,) 5. To be taxed with Mary his eſpouſed wife,
being great with child. 6. And ſo it was, that while they
were there, the days were accompliſhed that ſhe ſhould be
delivered. 7. And ſhe brought forth her firſt-born ſon,
and wrapped him in ſwaddling clothes, and laid him in a
manger, becauſe there was no room for them in the inn.
The fulneſs of time was now come, when God would ſend forth his
Son made of a woman, and made under the law; and it was foretold that
he ſhould be born at Bethlehem. Now here we have an account of the
time, place, and manner, of it. . - * -
I. The time when our Lord Jeſus was born. Several things may be
gathered out of theſe verſes, which intimate to us that it was the proper
time. - -
1. He was born at the time when the fourth monarchy was in its
height, juſt when it was become, more than any of the three before it, a
univerſal monarchy. He was born in the days of Auguſtus Caeſar, when
the Roman eſhpire extended itſelf further than ever before or fince, in-
cluding Parthia one way, and Britain another way; ſo that it was then
called Terrarum orbis imperium—The empire of the whole earth ; and here
that empire is called all the world, (v. 1.) for there was ſcarcely any
part of the civilized world, but what was dependent on it. Now this
was the time when the Meſfiah was to be born, according to Daniel’s
prophecy, (Dan. 2.44.) In the days of theſe kings, the kings of the
fourth monarchy, “ſhall the God of heaven ſet up a kingdom which
ſhall never be deſtroyed.” - -
2. He was born when Judea was become a province of the empire,
and tributary to it; as appears evidently by this, that, when all the Ro-
man empire was taxed, the Jews were taxed among the reſt. Jeruſalem.
was taken by Pompey the Roman general, about fixty years before this,
who granted the government of the church to Hyrcanus, but not
the government of the ſtate; by degrees it was more and more re-
duced, till now at length it was quite ſubdued; for Judea was ruled
by Cyrenius the Roman governor of Syria; (v. 2.) the Roman wri-
ters call him Sulpitius Quirinus. Now juſt at this junéture, the Meſ-
ſiah was to be born, for ſo was dying Jacob’s prophecy, That Shiloh
ſhould come when the “ ſceptre was departed from Judah, and the law-
giver from between his feet,” Gen. 49. 10. This was the first tacing
that was made in Judea, the firſt badge of their ſervitude ; therefore now
Shiloh muſt come, to ſet up his kingdom.
3. There 'is another circumſtance as to the time, implied in this gene-
ral enrolment of all the ſubječts of the empire, which is, that there was
now univerſal peace in the empire. The temple of Janus was now ſhut,
which never uſed to be if any wars were on foot ; and now it was fit for
the Prince of peace to be born, in whoſe days ſwords should be beaten
into plough-shares. - -
II. The place where our Lord Jeſus was born, is very obſervable ;
he was born at Bethlehem; ſo it was foretold, (Mic. 5. 2.) the Scribes
ſo underſtood it, (Matth. 2, 5, 6.) ſo did the common people, John
7. 42. The name of the place was fignificant ; Bethlehem fignifies the
houſe of bread ; a proper place for him to be born in, who is the Bread
of life, the Bread that came down from heaven. But that was not all;
Bethlehem was the city of David, where he was born, and therefore there
He muſt be born, who was the Son of David. Zion was alſo called the
city of David, (2 Sam. 5. 7.) yet Chriſt was not born there; for Beth-
lehem was that city of David, where he was born in meanneſs, to be a
Shepherd ; and that our Saviour, when he humbled himſelf, choſe for
the place of his birth ; not Zion, where he ruled in power and pro-
ſperity, that was to be a type of the church of Chriſt, that mount Zion.
Now when the virgin Mary was with child, and near her time, Provi-
dence ſo ordered it, that, by order from the empcror, all the ſubjećls of
the Roman empire were to be taced ; that is, they were to give in their
names to the proper officers, and they were to be registered and enrolled,
according to their families, which is the proper ſignification of the word
here uſed ; their being taxed was but ſecondary. It is ſuppoſed that
they made profeſſion of ſubječtion to the Roman empire, either by ſome
• * * ST, LUKE, II.
world ſhould be taxed. 2. (And this taxing was firſt iſ
| ſuppoſe, in token of their allegiance, like a man’s atturning tenant. Thus,
4. And ||
Jubstance.
ſet form of words, or at leaſt by payment of ſome ſmall tribute, a penny
are they vaſſals upon record, and may thank themſelves.
According to this decree, the Jews (who were now nice in diſ.
| tinguiſhing their tribes and families) provided that in their enrolments
| particular care ſhould be had to preſerve the memory of them. Thus
fooliſhly are they ſolicitous to ſave the shadow, when they had loſt the
That which Auguſtus deſigned, was, either to gratify his pride, in
|knowing the numbers of his people, and proclaiming it to the world, or
he did it in policy, to ſtrengthen his intereſt, and make his government
appear the more formidable ; but Providence had another reach in it.
All the world ſhall be at the trouble of being enrolled, only that Joſeph
and Mary may ; this brought them up from Nazareth in Galilee to
Bethlehem in Judea, becauſe they were of the stock and lineage of Da-
vid; (v. 4, 5.) and perhaps, being poor and low, they thought the
royalty of their extraction rather a burthen and expenſe to them than a
matter of pride. Becauſe it is difficult to ſuppoſe that every Jew
(women as well as men) was obliged to repair to the city of which their
anceſtors were, and there be enrolled, now, at a time when they kept not
to the bounds of their tribes, as formerly, it may be offered as a conjec-
ture, that this great exactneſs was uſed only with the family of David,
concerning which, it is probable, the emperor gave particular orders, it
having been the royal family, and ſtill talked of as deſigned to be ſo,
that he might know its number and ſtrength. Divers ends of Provi-
dence were ſerved by this. - -
1. Hereby the virgin Mary was brought, great with child, to Bethle-
hem, to be delivered there, according to the predićtion; whereas ſhe º
deſigned to lie in at Nazareth. See how man purpoſes and God diſpoſés ;
and how Providence orders all things for the fulfilling of the ſcripture,
and makes uſe of the projećts men have for the ſerving their own pur-
poſes, quite beyond their intention, to ſerve his.
2. Hereby it appeared that Jeſus Chriſt was of the ſeed of David ;
for what brings his mother to Bethlehem now, but becauſe ſhe was of the
stock and lineage of David P. This was a material thing to be proved, and
required ſuch an authentic proof as this. Juſtin Martyr and Tertullian,
two of the moſt early advocates for the chriſtian religion, appeal to theſe
Jwaddling bands, Job 38.9.
rolls or records of the Roman empire, for the proof of Chriſt’s being born
of the houſe of David. -
3. Hereby it appeared that he was made under the law; for he be-
came a Subjećt of the Roman empire as ſoon as he was born, a Servant
of rulers, Iſa. 49. 7. Many ſuppoſe that, being born during the time of
the taxing, he was enrolled as well as his father and mother, that it might
appear how “he made himſelf of no reputation, and took upon him the
form of a ſervant ;” inſtead of having kings tributaries to him, when he
came into the world he was himſelf a tributary. - - - -
III. The circumſtances of his birth, which were very mean, and unde
all poſſible marks of contempt. He was indeed a First-born Son ; but
it was poor honour to be the firſt-born of ſuch a poor woman as Mary
was, who had no inheritance to which he might be entitled as Firſt-born,
but what was in nativity.
1. He was under ſome abaſements in common with other children ;
he was wrapped in ſwaddling clothes, as other children are when they are
new-born, as if he could be bound, or needed to be kept ſtrait. He that
makes darkneſs aſsaddling band for the ſea, was himſelf wrapped in
The everlaſting Father became a child of
time, and men ſaid of him, whoſe out-goings were of old from everlaſting,
IWe know this Man, whence he is, John 7. 27. - The Ancient of days be-
came an Infant of a ſpan long. º
2. He was under ſome abaſements peculiar to himſelf.
(1.) He was born at an inn. That Son of David that was the Glory
| of his father's houſe, had no inheritance that he could command, no not
in the city of David, no nor a friend that would accommodate his mother
in diſtreſs with lodgings to be brought to bed in. Chriſt was born in
an inn, to intimate that he came into the world but to ſojourn here for a
while, as an inn, and to teach us to do likewiſe. An inn receives all
|
comers, and ſo does Chriſt. He hangs out the banner of love for his
| fign, and whoever comes to him, he will in no wiſe caſt out; only, unlike.
other inns, he welcomes thoſe that come without money and without price.
All is on free coſt. * * * tº ..
(2.) He was born in a ſable; ſo ſome think the word fignifies, which
we tranſlate a manger, a place for cattle to ſtand to be fed in ; becauſe
there was no room in the inn, and for want of conveniencies, may for
want of neceſſaries, he was laid in the manger, inſtead of a cradle. The
... • ºr
word which we readerſwaddling clothes, ſome derive from a word that
a good ſuit of childbed-linen, that his very ſwaddles were ragged and
tºrn. His being born in a ſtable and laid in a manger, was an inſtance,
£4.] Qf the poverty of his parents. Had they been rich, room would
have been made for them 3 but, being poor, they muſt ſhift as they could.
º?.J.Qf the corruption and degeneracy of manners in that age; that a
have turned a woman in travail into a ſtable. -
ef the humiliation of our Lord Jeſus. We were become by fin like an
out-caſt infant, helpleſs and forlorn ; and ſuch a one Chriſt was.
the Old Teſtament, who was in his infancy caſt out in an ark of bul.
ruſhes, as Chriſt in a manger. Chriſt would hereby put a contempt upon
all worldly glory, and teach us to ſlight it. Since his own received him
mot, let us not think it ſtrange if they receive us not.
9. And lo, the angel of the Lord came upon them, and
the glory of the Lord ſhone round about them; and |
, they were ſore afraid. , 10. And the angel ſaid unto
them, Fear not: for behold, I bring you good tidings
of great joy, which ſhall be to all people. 11. For unto you
is born this day, in the city of David, a Saviour, which
is Chriſt the Lord. 12. And this ſhall be a fign unto
you ; Ye, ſhall find the babe wrapped in ſwaddling
clothes, lying in a manger. 13. And ſuddenly there was
with the angel a multitude of the heavenly hoſt praiſing
God, and ſaying, 14. Glory to God in the Higheſt, and
on earth peace, good will toward men... 15. And it came
to paſs, as the angels were gone away from them into
heaven, the ſhepherds ſaid one to another, Let us now go |
even unto Bethlehem, and ſee this thing which is come
to paſs, which the Lord hath made known unto us. 16.
And they came with haſte, and found Mary and Joſeph,
and the babe lying in a manger. 17. And when they
had ſeen it, they made known abroad, the ſaying which
was told them concerning this child. 18. And all they
that heard it, wondered at thoſe things which were told
them by the ſhepherds. 19. But Mary kept all theſe
things and pondered them in her heart. 20. And the
fhepherds returned, glorifying and praiſing God for all
the things that they had heard and ſeen, as it was told
unto them. - y -
The meaneſt circumſtances of Chriſt’s humiliation were all along at-
tended with ſome diſcoveries of his glory, to balance them, and take off
the offence of them ; for even when he humbled himſelf, God did in
ſome meaſure exalt him, and gave him earneſts of his future exaltation.
When we ſaw him wrapped in ſwaddling clothes and laid in a manger, we
were tempted to ſay, “Surely this cannot be the Son of God.” But
fee his birth attended, as it is here, with a choir of angels, and we ſhall
fay, “Surely it can be no other than the Son of God, concerning whom
it was ſaid, when he was brought into the world, Let all the angels of God
worship him,” Heb. 1. 6. -
We had in Matthew an account of the notice given of the arrival of
this Ambaſſador, this Prince from heaven, to the wife men, who were
Gentiles, by a ſtar ; here we are told of the notice given of it to the
ſhepherds, who were Jews, by an angel : to each God ghoſe to ſpeak in
the language they were moſt converſant with.
I. See here how the ſhepherds were employed; they were abiding in
the field adjoining to Bethlehem, and keeping watch over their flocks by
night, v. 8. The angel was not ſent to the chief prieſts or the elders,
(they were not prepared to receive theſe tidings,) but to a company of
poor ſhepherds, who, weig, like Jacob, plaiu men dwelling in tents, not
ST. LUKE, II.
Thus |
he would anſwer the type of Moſes the great Prophet and Lawgiver of ||
| of that innocent employment. -
| deliverance of Iſrael out of Egypt, when he was keeping ſheep, and to
| were brought of a greater ſalvation.
woman in reputation for virtue and honour, ſhould be uſed ſo barbarouſly. | -
ºf there had been any common humanity among them, they would not,
[3.] It was an inſtance |
ſ
city of David,” v. 11.
he is the Lord, Lord of all; he is a ſovereign Prince ; may, he is God,
|
t
/
The Angel's Appearance to the Shepherds.
- } like Eſau, cunning hunters. The patriarchs were ſhepherds, Moſes and
fignifies to rend, or tear, and thence infer that he was ſo far from having ||
David particularly were called from keeping ſheep to rule God’s people ;
and by this inſtance God would ſhew that he had ſtill a favour for thoſe
Tidings were brought to Moſes of the
theſe ſhepherds, who, it is probable, were devout pious men, the tidings
Obſerve, 1. They were not ſleep-
ing in their beds, when this news was brought them, (though many had
very acceptable intelligence from heaven in ſlumbering upon the bed,) but
abiding in the fields, and watching. Thoſe that would hear from God,
muſt stir up themſelves. They were broad awake, and therefore could
not be deceived in what they ſaw and heard, ſo as thoſe may be, who
are half aſleep. 2. They were employed now, not in acts of devotion,
but in the buſineſs of their calling ; they were keeping watch over their
flock, to ſecure them from thieves and beaſts of prey, it, probably, being
in the ſummer-time, when they kept their cattle out all night, as we do
now, and did not houſe them... Note, We are not out of the way of di.
- - - | wine viſits, when we are ſenſibly employed in an honeſt calling, and abide
8. And there were in the ſame country ſhepherds abid.) -
ing in the field, keeping watch over their flock by night."
with God in it.
II. How thay were ſurpriſed with the appearance of an angel ;
(v. 9.) “Behold, an angel of the Lord came upon them,” of a ſudden,"
imişº-stood over $hem ; moſt probably, in the air over their heads, as
coming immediately from heaven. We read it; the angel, as if it were
the ſame that appeared once and again in the chapter before, the anged
Gabriel, that was cauſed to fly ſwiftly ; but that is not certain. The
angel’s coming upon them intimates that they little thought of ſuch a
thing, or expe&ted it ; for it is in a preventing way that glacious viſits
are made us from heaven, or ever we are aware. That they might be
ſure it was an angel from heaven, they ſaw and heard the “glory of the
Lord round about them ;” ſuch as made the night as bright as day,
ſuch a glory as uſed to attend God’s appearance, a heavenly glory, or an
exceeding great glory, ſuch as they could not bear the dazzling luſtre of.
This made them ſore afraid, put them into a conſternation, as fearing
ſome evil tidings ; while we are conſcious to ourſelves of ſo much guilt,
we have reaſon to fear, leſt every expreſs from heaven be a meſſenger of
wrath. - -
III. What the meſſage was, which the angel had to deliver to the
ſhepherds, v. 10...12. 1. He gives a ſuperſèdeas to their fears; “Fear
not, for we have nothing to ſay to you, that needs be a terror to you ;
you need not fear your enemies, and thould not fear your friends.” 2.
He furniſhed them with abundant matter for joy; “Behold, I evangelize
to you great joy; I ſolemnly declare it, and you have reaſon to bid it
welcome, for it ſhall bring joy to all people, and not to the people of the
Jews only ; that unto you is born this day, at this time, a Saviour, the
Saviour that has been ſo long expected, which is Christ the Lord, in the
Jeſus is the Chriſt, the Meſſiah, the Anointed 3.
for the Lord, in the Old Teſtament, anſwers to Jehovah. He is a
Saviour, and he will be a Saviour to thoſe only that accept of him for
their Lord. “The Saviour is born, he is born this day 4 and fince it is
matter of great joy to all people, it is not to be kept ſecret, you may pro-
claim it, may tell it to whom you pleaſe. He is born in the place where
it was foretold he ſhould be born, in the city of David ; and he is born.
to you, to you Jews he is ſent in the firſt place, to bleſs you, to you shep-
herds, though poor and mean in the world.” This refers to Iſa. 9. 6.
“ Unto us a Child is born, unto us a Son is given.” To you men,
not to us angels, he took not on him onr nature. This is matter of joy,
indeed to all people, great joy. Long-looked for is come at laſt. Let
heaven and earth rejoice before this Lord, for he cometh. 3. He gives.
them a fign for the confirming of their faith in this matter. “How
ſhall we find out this Child in Bethlehem, which is now full of the de.
ſcendants from David P’’ “You will find him by this token; he is lying
in a manger, where ſurely never any new-born infant was laid before.”
They expected to be told, “You ſhall find him, though a Babe, dreſſed.
up in robes, and lying in the beſt houſe in the town, lying in ſtate, with.
a numerous train of attendants in rich liveries.” “No, you will find
him wrapped in ſwaddling clothes, and laid in a manger.” When Chriſt
was here upon earth, he distinguished himſelf, and made himſelf remark-
able, by nothing ſo much as the inſtances of his humiliation.
IV. The angels' doſcology to God, and congratulations of men, upon.
this ſolemn occaſion, v. 13, 14. The meſſage was no ſooner delivered
by one ange), (that was ſufficient to go expreſs,) than ſuddenly there
was with that angel a multitude of the heavenly hoſts ; ſufficient, we may
be ſure, to make a chorus, that were heard by the ſhepherds, praiſing
, ºr
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&0&yºnd tertainly theft förg was not hke that (Rev. 14.3.3 which
no man could learn, for it was deſigned that we ſhould all learn it. 1.
Let God have the honour of this work; Giory to God in the highest.
God’s good-will to men, manifeſted in ſending the Meſſiah, redounds
very much to his praiſe; and angels in the higheſt heavens, though not
immediately intereſted in it themſelves, will celebrate it to his honour,
Rev. 5; 11, 12. Glory to God, whoſe kindneſs and love deſigned this
favour, and whoſe wiſdom contrived it in ſuch a way, as that one divine
attribute ſhould not be glorified at the expenſe of another, but the ho-
nour of all effectually fecured and advanced. Other works of God are
for his glory, but the redemption of the world is for his glory in the
highest. 2. Let men have the joy of it; “ On earth peace, good-will
toward men.” God’s ºil in fending the Meſfiah, introduced peace
in this lower world, ſlew the enmity that fin had raiſed between God
and man, and reſettled a peaceable correſpondence. If God be at peace
with us, all peace reſults from thence; peace of conſcience, peace with
angels, peace between Jew and Gentile : peace is here put for all good,
all that good which flows to us from the incarnation of Chriſt. All the
good we have, or hope, is owing to God’s good-will; and if we have the
comfort of it, he muſt have the glory of it. Nor muſt any peace, any
good, be expe&ted in a way inconſiſtent with the glory of God; ºthere-
fore not in any way of fin, for in any way but by a Mediator. Here
was the peace proclaimed with great ſolemnity; whoever will, let them
come and take the benefit of it. It is on earth peace, to men of good-
will, (ſo ſome copies read it,) by &v%daois Évêoxias ; to men who have a
good-will to God, and are willing to be reconciled; or to men whom
God has a good-trill to, though veſſels of his mercy. See how well af.
fečted the angels are to man, and to his welfare and happineſs ; how
well pleaſed they were in the incarnation of the Son of God, though he
paſſed by their nature; and ought not we much more to be affected with
it This is a faithful ſaying, atteſted by an innumerable company of
angels, and well worthy of all acceptation—“That the good-will of
§. toward men, is glory to God in the higheſt, and peace on the
earth.” - - -
V. The viſit which the ſhepherds made to the new-born Saviour,
1. They conſulted about it, v. 15. While the angels were ſinging their
hymn, they could attend to that only ; but “when they were gone
ST, LUKE, II.
I there is peace on earth, and that he was tº conceived by the pºwer of
| ficient notice given them.
| wonder.
r
The Viſit of the Shepherds to Chriſt.
the Holy Ghoſt, and both of a virgin. This they told everybody, and
agreed in their teſtimony concerning it. And now, if when he is in the
world, the world knows him not, it is their own fault, for they have ſuf-
What impreſſion did it make upon people? .
Why truly, “All they that heard it, wondered at thoſe things, which
| were told them by the ſhepherds,” v. 18. The ſhepherds were plain
| downright honest men, and they could not ſuſpečt them guilty of any de-
fign to impoſe upon them, what they had ſaid therefore, was likely to be
true; and if it were true, they could not but wonder at it, that the
Meſfiah ſhould be born in a ſtable, and not in a palace; that angels
ſhould bring news of it to poor shepherds, and not to the chief prieſts.
They wondered, but never inquired any further about the Saviour, their
duty to him, or advantages by him, but let the thing drop as a nine days’
O the amazing ſtupidity of the men of that generation ? Juſtly
were the things which belonged to their peace, hid from their eyes, when
they thus wilfully shut their eyes againſt them. -
VII. The uſe which thoſe made of theſe things, who did believe them,
and receive the impreſſion of them. .
1. The virgin Mary made them the matter of her private meditation ;
She ſaid little, but kept all theſe things, and pondered them in her heart,
v. 19. She laid the evidences together, and kept them in reſerve, to be
compared with the diſcoveries that ſhould afterward be made her. As
ſhe had filently left it to God to clear up her virtue, when that was ſuf.
pećted, ſo ſhe filently leaves it to him to publiſh her honour, now when
it was vailed; and it is ſatisfaction enough to find that if no one elſe
takes notice of the birth of her child, angels do. Note, The truths of
Chriſt are worth keeping ; and the way to keep them ſafe, is to ponder
them. Meditation is the beſt help to memory.
2. The ſhepherds made them the matter of their more public praiſes.
If others were not affected with thoſe things, yet they themſelves were ;
(v. 20.) They returned, glorifying and praiſing God, in concurrence with
the holy angels. If others would not regard the report they made to
them, God would accept the thankſgivings they offered to him. They
praiſed God for what they had heard from the angel, and for what they
had ſeen, the babe in the manger, and juſt then in the ſwaddling, when
they came in, as it had been ſpoken to them. They thanked God that
they had ſeen Chriſt, though in the depth of his humiliation ; as after-
ward the croſs of Chriſt, ſo now his manger, though to ſome it was
foolishneſs and a ſtumbling-block, others ſaw in it, and admired, and praiſed,
away from them into heaven,” (for angels, when they appeared, never
made any long ſtay, but returned as ſoon as they had diſpatched their
buſineſs,) “the ſhepherds ſaid one to another, Let us go to Bethlehem.”
Note, When extraordinary meſſages from the upper world are no more
to be expe&ted, we muſt ſet ourſelves to improve the advantages we have
for the confirming of our faith, and the keeping up of our communion
with God in this lower world. And it is no refle&tion upon the teſti-
mony of angels, no nor upon a divine teſtimony itſelf, to get it corrobo-
rated by obſervation and experience. But obſerve, Theſe ſhepherds do
hot ſpeak doubtfully, “Let us go fee weether it be ſo or no;” but
with aſſurance, “Let us go ſee this thing which is come to paſs;” |
for what room was left to doubt of it, when the Lord had thus made it
known to them *. The wordſpoken by angels was ſteadfaſt and unqueſtion.
ably true. 2. They immediately made the viſit, v. 16. They loſt no
time, but came with haſſe to the place, which, probably, the angel di-
rečied them to more particularly than is recorded ; (“Go to the flable
of ſuch an inn;”) and there “they found Mary and Joſeph, and the
babe lying in the manger.” The poverty and meanneſs in which they
found Chriſt the Lord, were no ſhock to their faith, who themſelves knew
what it was to live a life of comfortable communion with God in very
poor and mean circumſtances. We have reaſon to think that the ſhep-
herds told Joſeph and Mary of the viſion of the angels they had ſeen,
and the ſong of the angels they had heard, which was a great encou-
ragement to them, more than if a viſit had been made them by the beſt
ladies in the town.
ſhepherds what viſions they had had concerning the child; and ſo, by
communicating their experiences to each other, they greatly ſtrengthened
one another’s faith.
VI. The care which the ſhepherds took to ſpread the report of this ;
(v. 17.) //hen they had ſeen it, though they ſaw nothing in the child
that ſhould induce them to beheve that he was Chriſt the Lord, yet the
circumſtances, how mean ſoever they were, agreeing with the figu that
the angel had given them, they were abundantly ſatisfied ; and as the
lepers argued, (2 Kings 7. 9. This being a day of good tidings, we dare
not hold our peace,) ſo they made known abroad the whole ſtory of what
was ſolſ them, both by the angels, and by Joſeph and Mary, concerning
#his child, that he was the Saviour, even Christ the Lord, that in him
Vol. IV. No. 81.
And it is probable that Joſeph and Mary told the
|
the wiſdom of God, and the power of God.
21. And when eight days were accompliſhed for the
circumciſing of the child, his name was called JESUS,
which was ſo named of the angel before he was conceived
in the womb. 22. And when the days of her purifica-
tion, according to the law of Moſes, were accompliſhed,
they brought him to Jeruſalem, to preſent him to the
Lord, 23. (As it is written in the law of the Lord,
Every male that openeth the womb, ſhall be called holy
to the Lord,) 24, And to offer a ſacrifice according to
that which is ſaid in the law of the Lord, A pair of turtle-,
doves, or two young pigeons.
Our Lord Jeſus, being made of a woman, was made under the law,
Gal. 4. 4. He was not only the Son of a daughter of Adam, made
under the law of nature, but, as the Son of a daughter of Abraham, he
was made under the law of Moſes; he puts his neck under that yoke,
though it was a heavy yoke, and a shadow of good things to come. And
though its inſtitutions were beggarly elements, and rudiments of this world,
as the apoſtle calls them, Chriſt ſubmitted to it, that he might with the
better grace cancel it, and ſet it aſide for us. -
Now here we have two inſtances of his being made under that law,
and ſubmitting to it.
I. He was circumciſed on the very day that the law appointed;
(v. 21.) When eight days were accomplished, that day ſeven-night that
he was born, they circumciſed him. 1. Though it was a painful operation,
(Surely a bloody huſband thou haſt been, ſaid Zipporah to Moſes, becauſe
of the circumciſion, Exod. 4, 25.) yet Chriſt would undergo it for us;
nay, therefore he ſubmitted to it, to give an inſtance of his early obe-
dience, his obedience unto blood. Then he ſhed his blood by drops,
which afterward he poured out in purple ſtreams. 2. Though it ſup-
*
poſed him a stranger, that was by that ceremony to be admitted into
covenant with God, whereas he had always been his beloved Son; nay,
though it ſuppoſed him a Sinner, that needed to have his filthineſs taken ||
away, whereas he had no impurity or ſuperfluity of naughtineſs to be cut
off, yet he ſubmitted to it; nay, therefore he ſubmitted to it, becauſe he
would be made in the likeneſs, not only of flesh, but of ſinful flesh, Rom.
8. 3. 3. Though thereby he made himſelf a Debtor to the whole law,
(Gal. 5. 3.) yet he ſubmitted to it; nay, therefore he ſubmitted to it,
becauſe he would take upon him the form of a ſervant, though he was
free-born. Chriſt was circumciſed, (1.) That he might own himſelf
of the ſeed of Abraham, and of that nation of whom, as concerning the
flesh, Christ came, and who was to take on him the ſeed of Abraham,
Heb. 2. 16. (2.) That he might own himſelf a Surety for our fins,
and an Undertaker for our ſafety. Circumciſion (faith Dr. Goodwin)
was our bond, whereby we acknowledged ourſelves debtors to the law ;
and Chriſt, by being circumciſed, did as it were ſet his hand to it, being
made Sin for us. The ceremonial law confiſted much in ſacrifices; Chriſt
hereby obliged himſelf to offer, not the blood of bulls or goats, but his
own blood, which none that ever were circumciſed before, could oblige
themſelves to. (3.) That he might juſtify, and put an honour upon,
the dedication of the infant ſeed of the church of God, by that ordi-
nance which is the inſtituted ſeal of the covenant, and of the righteouſ-
neſs which is by faith, as circumcificn was, (Rom. 4. 11.) and baptiſm
is. And certainly his being circumciſed at eight days old, doth make
much more for the dedicating of the ſeed of the faithful by baptiſm
in their infancy, than his being baptized at thirty years old doth, for the
ST. LUKE, II,
deferring of it till they are grown up. The change of the ceremony alters
not the ſubſtance.
At his circumciſion, according to the cuſtom, he had his name given
him ; he was called Jeſus or Joshua, for he was ſo named of the angel to
his mother Mary, before he was conceived in the womb, (Luke 1. 31.)
and to his ſuppoſed father Joſeph after, Matth. 1. 21. [1..] It was a
common name among the Jews, as John was ; (Col. 4. 11.) and in this
he would be made like unto his brethren. [2.] It was the name of two
eminent types of him in the Old Teſtament Joſhua, the ſucceſſor of
Moſes, who was commander of Iſrael, and conqueror of Canaan ; and
Joſhua, the High Prieſt, who was therefore purpoſely crowned, that he
might prefigure Chriſt as a Priest upon his throne, Zech. 6, 11, 13. [3.]
It was very fignificant of his undertaking. Jeſus ſignifies a Saviour.
IHe would be denominated, not from the glories of his divine nature, but
from his gracious deſigns as Mediator; he brings ſalvation. t
II. He was preſented in the temple. This was done with an eye to
the law, and at the time appointed by the law, when he was forty days
old, when the days of her purification were accomplished, v. 22. Many
copies, and authentic ones, read ºray for airãs, the days of their purifica-
tion, the purification both of the mother and of the child, for ſo it was
intended to be by the law ; and our Lord Jeſus, though he had no im-
purity to be cleanſed from, yet ſubmitted to it, as he did to circumciſion,
becauſe he was made Sin for us ; and that, as by the circumciſion of
Christ we might be circumciſed, in the virtue of our union and commu-
nion with him, with a ſpiritual circumciſion made without hands, (Col.
2. 11.) ſo in the purification of Chriſt we might be ſpiritually purifted
from the filthineſs and corruption which we brought into the world with
us. Now, according to the law, -
1. The Child Jeſus, being a Firſt-born Son, was preſented to the Lord,
in one of the courts of the temple. The law is here recited, (v. 23.)
“Every male that opens the womb, ſhall be called holy to the Lord,”
becauſe by a ſpecial writ of protećtion the firſt-born of Iſrael were pre-
ſerved, when the firſt-born of the Egyptians were ſlain by the deſtroying
angel; ſo that Chriſt, as Firſt-born, was a Prieſt by a title ſurer than that
of Aaron’s houſe. Chriſt was the First-born among many brethren, and
was called holy to the Lord, ſo as never any other was ; yet he was pre-
Jēnted to the Lord, as other firſt-born were, and no otherwiſe. Though
he was newly come out of the boſom of the Father, yet he was preſented
to him by the hands of a prieſt, as if he had been a ſtranger, that needed
one to introduce him. His being preſented to the Lord, now fignified his
preſenting himſelf to the Lord as Mediator, when he was cauſed to draw
near and approach unto him, Jer. 30. 21. But, according to the law, he
was redeemed, Numb. 18, 15. The first-born of man shalt thou redeem,
and five shekels was the value, Lev. 27. 6. Numb. 18. 16. But probably
in caſe of poverty the prieſt was allowed to take leſs, or perhaps nothing,
for no mention is made of it here. Chriſt was preſented to the Lord, not."
to be brought back, for his ear was bored to God’s door-post to ſerve him
The Preſenting of Chriſt at the Temple.
niſter there, yet like him he is given to the Lord as long as he lives, and w
miniſters to him in the true temple not made with hands. -
2. The mother brought her offering, v. 24. When ſhe had pre-
fented that ſon of hers unto the Lord, who, was to be the great Sacri-
fice, ſhe might have been excuſed from offering any other; but ſo it is
ſaid in the law of the Lord, that law which was yet in force, and there-
fore ſo it muſt be done, ſhe muſt offer a pair of turtle-doves, or two young
pigeons ; had ſhe been of ability, ſhe muſt have brought a lamb for a
burnt-offering, and a dove for a Jin-offering ; but, being poor, and not
able to reach the price of a lamb, ſhe brings two doves, one for a burnt-
offering, and the other for a ſºn-ºffering; (ſee Lev. 12, 7, 8.) to teach
us in every addreſs to God, and particularly in thoſe upon ſpecial occa-
fions, both to give thanks to God for his mercies to us, and to acknow-
ledge with ſorrow and ſhame our fins againſt him ; in both we muſt give
glory to him, nor do we ever want matter for both. Chriſt was not con-
Žeived and born in fin, as others are, ſo that there was not that occaſion
in his caſe, that is in others; yet, becauſe he was made under the law,
he complied with it; Thus it became him toºfulfil all righteouſneſs. Much
more doth it become the beſt of men to join in confeſſions of fin; for
who can ſay, I have made my heart clean * -
25. And behold, there was a man in Jeruſalem, whoſe
name was Simeon; and the ſame man was juſt and de-
vout, waiting for the conſolation of Iſrael; and the Holy
Ghoſt was upon him. 26. And it was revealed unto him
by the Holy Ghoſt, that he ſhould not ſee death before he
had ſeen the Lord’s Chriſt. 27. And he came by the
ſpirit into the temple: and when the parents brought in
the child Jeſus, to do for him after the cuſtom of the law,
28. Then took he him up in his arms, and bleſſed God,
and ſaid, 29. Lord, now letteſt thou thy ſervant depart
in peace, according to thy word; 30. For mine eyes have
ſeen thy ſalvation: 31. Which thou haſt prepared before
the face of all people: 32. A light to lighten the Gentiles,
and the glory of thy people Iſrael. 33: And Joſeph and
his mother marvelled at thoſe things which were ſpoken
of him. 34. And Simeon bleſſed them, and ſaid unto
Mary his mother, Behold, this child is ſet for the fall and
rifing again of many in Iſrael; and for a ſign which ſhall
be ſpoken againſt : 35. (Yea, a ſword ſhall pierce through
thy own ſoul alſo :) that the thoughts of many hearts may
be revealed. 36. And there was one Anna a propheteſs,
the daughter of Phanuel, of the tribe of Aſer; ſhe was of
a great age, and had lived with an huſband ſeven years
from her virginity: 37. And ſhe was a widow of about
fourſcore and four years: which departed not from the
temple, but ſerved God with faſtings and prayers night
and day. 38. And ſhe, coming in that inſtant, gave
thanks ikewiſe unto the Lord, and ſpake of him to all
them that looked for redemption in Jeruſalem, 39. And
when they had performed all things according to the law
of the Lord, they returned into Galilee, to their own city
Nazareth. 40. And the child grew, and waxed ſtrong in
ſpirit, filled with wiſdom; and the grace of God was
upon him. .
Still Chriſt has honour done him, then when he humbles himſelf, to
| balance the offence of it : that we might not be ſtumbled at f he mean-
'neſs of his birth, angels then did him honour; and now, that we may not
bé offended at his being preſented in the temple, like other children born
in fin, and without any manner of ſolemnity peculiar to him, but filently,
and in the crowd of other children, Simeon and Anna now do him ho-
nour, by the inſpiration of the Holy Ghoſt. . . . .
I. A very honourable teſtimony is borne to him by Simeon, which
was both a reputation to the Child, and an encouragement to the parents,
for ever ; and though he is not left in the temple as Samuel was, to mi-
and might have been a happy introducing of the prieſts into an acquaint-
- - --~~~~---------------- - - - - - - -- ... . . . - ...
ance with the Saviour, if thoſe watchmen had not been blind. Now ob- ||
ſerve here, .
1. The account that is given us concerning this Simeon, or Simon. |
He dwelt now in Jeruſalem, and was eminent for his piety, and commu-
nion with God. Some learned men, who have been converſant with
the Jewiſh writers, find that there was at this time one Simeon, a man of
great note in Jeruſalem, the ſon of Hillel, and the firſt to whom they
gave the title of Rabban, the higheſt title that they gave to their doc-
He ſucceeded |
his father Hillel, as preſident of the college which his father founded, }
tors, and which was never given but to ſeven of them.
and of the great Sanhedrim. The Jews ſay that he was endued with a
prophetical ſpirit, and that he was turned out of his place, becauſe he
witneſſed againſt the common opinion of the Jews, concerning the tem-
mates that he was no patron of thoſe fooleries. One thing obječted
againſt this conjećture, is, that at this time his father Hillel was living,
and that he himſelf lived many years after this, as appears by the Jewiſh
hiſtories; but as to that, he is not here ſaid to be old; and his ſaying,
Now let thy ſervant depart, intimates that he was willing to die now; but
doth not conclude that therefore he did die quickly. St. Paul lived
other thing objećted, is, that the ſon of Simeon was Gamaliel, a Phari-
ſee, and an enemy to chriſtianity; but as to that, it is no new thing for
a faithful lover of Chriſt to have a ſon a bigoted Phariſee.
The acceount given of him here, is, (1.) That he was juſt and devout,
juſt toward men and devout toward God; theſe two muſt always go to-
gether, and each will befriend the other, but neither will atone for the
defect of the other. (2.) That he waited for the conſolation of Iſrael,
that is, for the coming of the Meſfiah, in whom alone the nation of Iſrael,
that was now miſerably haraſſed and oppreſſed, would find conſolation.
Chriſt is not only the Author of his people’s comfort, but the Matter
and Ground of it, the Conſolation of Iſrael. He was long a coming,
and they who believed he would come, continued waiting, deſiring his
coming, and hoping for it with patience; I had almoſt ſaid, with ſome
degree of impatience waiting till it came. He underſtood by books, as
Daniel, that the time was at hand, and therefore was now more than ever
big with expe&tation of it. The unbelieving Jews, who ſtill expect that
which is already come, uſe it as an oath, or ſolemn proteſtation, As ever
I hope to ſee the conſolation of Iſrael, ſo and ſo it is. Note, The conſo-
lation of Iſrael is to be waited for, and it is worth waiting for, and it
will be very welcome to thoſe who have waitéd for it, and continue wait-
ing. (3.) The Holy Ghoſt was upon him, not only as a Spirit of holi-
neſs, but as a Spirit of prophecy; he was filled with the Holy Ghoſt,
and enabled to ſpeak things above himſelf. (4.) He had a gracious
promiſe made him, that before he died he ſhould have a fight of the
Meſfiah, v. 26. He was ſearching what manner of time the Spirit of
Chriſt in the Old Teſtament prophets did ſignify, and whether it were
not now at hand; and he received this oracle, (for ſo the word figni-
fies,) that he, should not ſhe death before he had ſeen the Meſfiah, the
Iord’s Anointed. Note, Thoſe, and thoſe only, can with courage ſee
death, and look it in the face without terror, that have had by faith a
fight of Chriſt. - - . •
2. The ſeaſonable coming of Simeon into the temple, at the time
when Chriſt was preſented there, v. 27. Juſt then, when Joſeph and
Mary brought in the child, to be regiſtered as it were in the church-
book, among the firſt-born, Simeon came, by direétion of the Spirit, into
the temple. The ſame Spirit that had provided for the ſupport of his
hope, now provided for the tranſport of his joy. It was whiſpered in
his ear, “Go to the temple now, and you ſhall ſee what you have longed
to ſee.” Note, Thoſe that would ſee Chriſt, muſt go to his temple ;
for there the Lord, whom ye ſeek, ſhall ſuddenly come to meet you, and
there you muſt be ready to meet him.
... 3. The abundant ſatisfaction wherewith he welcomed this fight ; He
took him up in his arms, (v. 28.) he embraced him with the greateſt af-
fe&tion imaginable, laid him in his boſom, as near his heart as he could,
which was as full of joy as it could hold. He took him up in his arms,
to preſent him to the Lord, (ſo ſome think,) to do either the parent’s
part, or the prieſt’s part; for divers of the ancients ſay that he was him-
ſelf a prieſt. When we receive the record which the goſpel gives us of
Chriſt, with a lively faith, and the offer it makes us of Chriſt, with love
and reſignation, then we take Chriſt in our arms. . It was promiſed him
that he ſhould have a fight of Chriſt; but more 3 performed than was
promiſed, he has him in his arms. - -
St. LUKE, H.
|
them be cloſed, and ſee no more in this world.”
| with ſeeing, (Eccl. 1. 8.) till it hath ſeen Christ, and then it is. What
| a poor thing doth this world look to one that hath Chriſt in his arms,
many years after he had ſpoken of his death as near, A&ts 20. 25. An- | and ſalvation in his eye | Now adieu to all my friends and relations, all
ing the church.
Chriſt and Simeon in the Temple.
4. The ſolemn declaration he made, hereupon; He blºſſed God, and
ſaid, “ Lord, now letteſt thou, thy ſervant depart in peace,” v. 29.32,
(1.) He has a pleaſant proſpect concerning #ſºft and (which is a
great attainment) is got, quite above the love of life, and fear of deaths ,
nay, he is arrived at a holy contempt of life, and deſire of death ; “Lord, .
now lettest thou thy ſervant depart, for mine eyes have ſeen the Salvation.
I was promiſed a fight of before I died.”. Here is, [1..] An acknows .
ledgment that God had been as good as his word; there has not failed.
one tittle of his good promiſes, as Solomon owns, 1 Kings 8. 56. Note,
Never any that hoped in God's word, were made aſhamed of their hope.
..[2.]. A thankſgiving for it ; He bleſſed God that he ſaw that Salvation
in his arms, which many prophets and kings defired to ſee, and might
not. [3.] A confeſſion of his faith, that this Child in his arms was the
poral kingdom of the Meſſiah; and they likewiſe obſerve, that there is | Saviour, the Salvation itſelf; thy Salvation, the Salvation of thine ap-
no mention of him in their Miſhna, or book of traditions ; which inti- |
pointing, the Salvation which thou hast prepared with a great deal of con:
trivance. And while it has been thus long in the coming, it hath ſtill
been in the preparing. [4] It is a farewell to this world; “Now let
thy ſervant depart ; now mine eyes have been bleſſed with this fight, let
The eye is fiot ſatisfied
my enjoyments and employments here, even the temple itſelf. [5.] It
is a welcome to death; Wow let th/ſervant depart. Note, Death is a
departure, the ſoul's departure out of the body, from the world of ſenſe
to the world of ſpirits. We muſt not depart till God gives us our diſ-
charge, for we are his ſervants, and muſt not quit his ſervice till we have
accompliſhed our time. Moſes was promiſed that he ſhould ſee Canaan,
and then die ; but he prayed that that word might be altered, Deut. 3.
24, 25. Simeon is promiſed that he ſhould not ſee death till he had ſeen
Christ ; and he is willing to conſtrue that beyond what was expreſſed, as
an intimation that, when he had ſeen Chriſt, he ſhould die ; Lord, be it
ſo, faith he, now let me depart. See here, First, How comfortable the
death of a good man is ; he departs as God's ſervant from the place of
his toil to that of his reſt. He departs in peace, peace with God, peace
with his own conſcience ; in peace with death, well-reconciled to it, well-
acquainted with it. . He departs according to God’s word, as Moſes at
the mouth of the Lord; (Deut. 34. 5.) the word of precept, Go up, and
die ; the word of promiſe, I will come again, and receive you to myſelf.
| Secondly, What is the ground of this comfort 2 For mine eyes have ſeen
thy Salvation. This béſpeaks more than a great complacency in the
fight, like that of Jacob, (Gen. 46. 30.) Now, let me die, ſince I have
ſeen thy face. It beſpeaks a believing expectation of a happy ſtate on
the other fide death, through this ſalvation he now had. a fight of, which
not only takes off the terror of death, but makes it gain, Phil. 1. 21.
Note, Thoſe that have welcomed Chriſt, may welcome death.
(2.) He has a pleaſant proſpect cºncerning the world, and concern-
This Salvation ſhall be, –
A Bleſfing to the world. It is prepared before the face of all
not to be hid in a corner, but to be made known, to be a Light
Gentiles that now fit in darkneſs: they ſhall have the know-
and of God, and another world through him. This has
ref:ence to İſa. 49. 6. I will give thee for a Light to the Gentiles ; for
Chriſt came to be the Light of the world, not a Candle in the Jewiſh
candleſtick, but the Sun of righteouſneſs. * * *
[2.]. A Bleſfing to º º ihe Glory of thy people Iſrael. It
was an honour to the Jewiſh nation, that the Meſfiah ſprang out of one
of their tribes, and was born, and lived, and died, among them. And of
thoſe who were Iſraelites indeed, of the ſpiritual Iſrael, he was indeed
the Glory, and will be ſo to eternity, Iſa. 60. 19. They ſhall glory in
him. In the Lord shall all the ſeed of Iſrael be justifted, and shall glory,
Iſa, 45.25. when Chriſt ordered his apoſtles to Preagh, the goſpel to
all nations, therein he made himſelf a Light to lighten the Gentiles; and
when he added, beginning at Jeruſalem, he made himſelf the Glory of his
*†a. concerning this Child, which he delivered, with his
bleſfing, to Joſeph and Mary. They marvelled at theſe things which were
ńimºre and more fully and plainly ſpoken concerning this Child, v. 33.
And becauſe they were affected with, and had their faith ſtrengthened
by, that which was ſaid to them, here is more ſaid to theº: .
1.) Simeon ſhews them what reaſon they had to rejºice s for he
blººd them, (v. 84.) he pronounced them bleſſed, who had the honour
jated to this child, and were intruſted with the bringing him up.
**
[1..]
people,
to lighten the
ledge of him,
He prayed for them, that God would blºſs tº and would have others

• tº .
§§ ſo too. ºl. to rejoice, for this Child ſhould be, not
&#y a €omfort and Honour to them, but a public Bleſfing. He is ſet
Jºtheºrising again of many in Iſrael, for the converſion of many to God,
ºf age dead and buried in fin, and for the conſolation of many in God,
ºftilloft may be the ſame with thoſe whom he is ſet for the riftng again
ñº. He is ſet & glºry xa, &vésaaiy—for their fall in order to their rising
Agdiff; to humble and abaſe them, and brin g them off from all confidence
in themſelves, that they may be exalted by relying on Chriſt ; he wounds
and then heals. Paul falls, and riſes again. -
s (2.) He ſhews them likewife what reaſon they had to rejoice with trem-
Šling, according to the advice given of old, with reference to the Meſ-
fah’s kingdom, Pſ. 2.4.1: Left Joſeph, and Mary eſpecially, ſhould be
lifted iſp with the abundange of the revelations, here is a thorn in the flesh
for them, an allay to their joy; and it is what we ſometimes need.
£1..] It is true, Chriſt ſhall be a Bleſfing to Iſrael; but there are thoſe
in Iſrael, whom he is ſet for the fall of, .# corruptions will be provoked,
who will be prejudiced and enraged againſt him, and offended, and whoſe
fin and ruin will be aggravated by the revelation of Jeſus Chriſt; many
who will extraćt poiſon to themſelves out of the balm of Gilead, and
fplit their fouls on the Rock of ſalvation, to whom this precious Founda-
tion-ſtone will be a stone of stumbling. This refers to that prophecy,
{Iſa. 8. 14, 15.) He ſhall be for a Sanctuary to ſome, and yet for a Snare
to others, 1 Pet, 2.7, 8. Note, As it is pleaſant to think how many there
are, to whom Chriſt and his goſpel are a favour of life unto life, ſo it is ſad
to think how many there are, to whom it is a ſavour of death unto death.
He is ſet for a Sign, to be admired by ſome, but by others, by many,
#poken againſt. He had many eyes upon him, during the time of his
public miniſtry, he was a Sign, but he had many tongues againſt him, the
contradićtion and reproach of finners, he was continually cavilled at and
abuſed ; and the effects of this will be, that the thoughts of many hearts
will be revealed, (v. 35.) that is, upon this occaſion, men will shºw them-
Jºves, will diſcover, and ſo diſtinguiſh, themſelves. The ſecret good af.
fections and diſpoſitions in the minds of ſome, will be revealed by their em-
bracing of Chriſt, and cloſing with him; the ſecret corruptions and vicious
diſpoſitions of others, that otherwiſe would never have appeared ſo bad,
will be revealed by their enmity to Chriſt, and their rage againſt him. |
Men will be judged of by the thoughts of their hearts, their thoughts con-
cerning Chriſt ; are they for him, or are they for his adverſaries 2 The
word of God is a diſcerner of the thoughts and intents of the heart, and
by it we are diſcovered to ourſelves, and ſhall be judged hereafter.
[2.] It is true, Chriſt ſhall be a Comfort to his mother; but be not
thou too proud of it, for a ſword shall paſs through thine own ſoul alſo.
He ſhall be a ſuffering Jeſus; and, First, “Thou shalt ſuffer with him,
by ſympathy, more than any other of his friends, becauſe of the nearneſs
of thy relation, and ſtrength of affection, to him.” When he was abuſed,
it was a ſword in her bones. When ſhe ſtood by his croſs, and ſaw him
dying, we may well think her inward grief was ſuch, that it might truly
be ſaid, 4 ſword pierced through her ſoul, it cut her to the heart.
Secondly, Thou ſhalt ſuffer for him. Many underſtand it as a predićtion of
her martyrdom ; and ſome of the ancients ſay that it had its accompliſh-
ment in that. Note, In the midſt of our greateſt delights and advance-
ments in this world, it is good for us to know that bonds and afflićtions
abide us. §
II. He is taken notice of by one Anna; or Ann, a propheteſ, that one
of each ſex might bear witneſs to him in whom both men and women are
invited to believe, that they may be ſaved. Obſerve,
1. The account here given of this Anna, who ſhe was ; ſhe was, (1.)
4 prophetēſ; ; the Spirit of prophecy now began to revive, which had
ceaſed in Iſrael above three hundred years. Perhaps no more is meant
than that ſhe was one who had underſtanding in the ſcriptures above
other women, and made it her buſineſs to inſtruct the jounger women in |
the things of God. Though it was a very degenerate age of the church,
yet God left not himſelf without witneſs. (2.) She was the daughter of
Phanuel; her father’s name (faith Grotius) is mentioned, to put us in
mind of Jacob’s Phanuel, or Penuel, (Gen. 32. 30.) that now the
Tyſtery of that ſhould be unfolded, when in Chriſt we ſhould as it were
fee God isce to face, and our lives be preſerved ; and her name fignifies
gracious. (3.) She was of the tribe of Asher, which was in Galilee; this,
ſome think, is taken notice of, to refute thoſe who ſaid, Out of Galilee
griſeth nº prophet, when no ſooner did prophecy revive but it appeared
from Galilee. (4.) She was of a great age, a widow of about eighty-
four years; ſome think that ſhe had now been eighty-four years a widow,
and then ſhe muſt be confiderably above an hundred years old; others,
St. LUKE, T.
- - -4
Chriſt and Simeon in the Temple.
\rather than ſuppoſe that a woman ſo very old ſhould be capable of faſting
and praying as ſhe did, ſuppoſe that ſhe was only eighty-four years of
age, and had been long a widow, Though ſhe was a young widow, and
* - - - ºr- & - '. } had lived with her huſband but ſeven years, yet ſhe never married again,
ățare ſunk and loſt in ſorrow and deſpair. Thoſe whom he is ſet for | - -
| praiſe. (5.) She was a conſtant refident in or at leaſt attendant on the
but continued a widow to her dying day, which is mentioned to her
temple. Some think ſhe had lodgings in the courts of the temple, either
| in an alms-houſe, being maintained by the temple charities; or, as a pro-
| pheteſs ſhe was lodged there, as in a proper place to be conſulted and
| adviſed with by thoſe that deſired to know the mind of God; others.
think her not departing from the temple means no more, but that ſhe was
conſtantly there at the time of divine ſervice: when any good work was
to be done, ſhe was ready to join in it. It is moſt probable ſhe had an
l
| apartment of her own among the out-buildings of the temple; and, be-
fides her conſtant attendance on the public worſhip, abounded in private
| devotions, for ſhe ſerved God with fastings and prayers night and day;
| having no ſecular buſineſs to employ herſ.if in, or being paſt it, ſhe gave
up herſelf wholly to her devotions, and not only ſisted twice in the week,
but always lived a mortified life, and ſpent that time in religious exerciſes,
which others ſpent in eating and drinking and ſleeping; ſhe not only ob-
ſerved the hours of prayer, but prayed night and day; was always in a
praying frame, lived a life of prayer, gave herſelf to prayer, frequent in
ejaculations, large in ſolemu prayers, and very particular in her interceſ.
ſions. And in thoſe ſhe ſerved God; that was it that put a value upon
them, and an excellency into them. The Phariſees fasted often, and
made long prayers, but they ſerved themſelves, and their own pride and
covetouſneſs, in their faſtings and prayers; but this good woman not only
did that which was good, but did it from a good principle, and with a
good end ſhe ſerved God, and aimed at his honour, in Jasling and prayers.
Note, J. Devotion is a thing we ought to be conſtant in ; other duties
are in ſeaſon now and them, but we muſt pray always. 2. It is a plea-
ſant fight to ſee aged chriſtians abound in acts of devotion, as thoſe that
are not weary of well-doing, that do not think themſelves above theſe ex-
erciſes, or paſt them, but that take more and more pleaſure in them, and
fee more and more need of them, till they come to heaven. 3. Thoſe
who are diligent and faithful in improving the light and means they have,
ſhall have further diſcoveries made them. Anna is now at length abun-
dantly recompenſed for her attendance ſo many years in the temple.
2. The teſtimony ſhe bore to our Lord Jeſus, v. 38. She came in at
that instant when the child was preſented, and Simeon diſcourſed con-
cerning him; ſhe who was ſo conſtant to the temple, could not miſs the
opportunity. Q -
Now, (1.) She gave thanks iikewiſe to the Lord, juſt as Simeon, per-
haps like him, wiſhing now to depart in peace. Note, Thoſe to whom
Chriſt is made known, have reaſon enough to give thanks to the Lord
for ſo great a favour ; and we ſhould be excited to that duty, by the
praiſes and thankſgivings of others; why ſhould not we give thanks like-
wife as well as they ; #. concurred with Simeon; and helped to make
up the harmony. She confeſſed unto the Lord, ſo it may be rea
made an open profeſſion of her faith concerning this Child. -
(2.) She, as a propheteſs, inſtrućted others concerning him; ſhe ſpake-
of him to all them that believed the Meſſiah would come, and 'with him.
looked for redemption in Jeruſalem. Redemption was the thing wanted,
waited for, and wiſhed for, redemption in Jeruſalem ; for from thence
the word of the Lord was to go forth, Iſa. 2. 3. Some there were in
Jeruſalem that looked for redemption, yet but a few ; for Anna, it
ſhould ſeem, had acquaintance with them all that were joint expectants.
with her of the Meſfiah ; ſhe knew where to find them, or they where to..
find her, and ſhe told them all the good news, that ſhe had ſeen the
Lord ; and it was great news, this of his birth now, as afterwards that
of his reſurre&tion. Note, Thoſe that have got an acquaintance with
Chriſt themſelves, ſhould do all they can to bring others acquainted with
him. g
Lastly, Here is a ſhort account of the infancy and childhood of our
Lord Jeſus. .
1. Where he ſpent it, v. 39. When the ceremony of preſenting the
child, and purifying the mother, was all over, they returned info Galilee.
Luke relates no more concerning them, till they were returned into Gali-
lee ; but it appears by St. Matthew’s goſpel, ch. 2. that from Jeruſa-
lem, they returned to Bethlehem, where the wiſe men of the eaſt found
them, and there they continued till they were directed to flee into Egypt,
to eſcape the malice and rage of Herod ; ; and returning from thence
when Herod was dead, they were dire&ted to go to their old quarters in
| Nazareth, from whence they had been, perhaps, ſome years abſent. It is


... . . . . . ST. LUKE, II.
Chriſt with the Dočtors in the Temple.
bere called their own city, becauſe there they had lived a great while, and
He was ordered further from Jeruſalem, be-,
cauſe his kingdom and prieſthood were to have no affinity with the pre-
fent government of the Jewiſh church or ſtate. He is ſent into a place.
of obſcurity and reproach; for in this, as in other things, he muſt hum-j
their relations were there.
ble himſelf, and make himſelf of no reputation.
2. How he ſpent it, v. 40. In all things it behoved him to be made
like unto his brethren, and therefore he paſſed through infancy and child-
hood, as other children did, yet without fin; nay, yet with manifeſt indi-
cations of a divine nature in him. As other children, he grew in ſtature
of body, and the improvement of underſtanding in his human ſoul, that
his natural body might be a figure of his myſtical body, which though ani- |
mated by a perfeót ſpirit, yet maketh increaſe of itſelf, till it comes to
the perfeót man, Eph. 4, 13, 16. But, {1.) Whereas other children
are weak in underſtanding and reſolution, he was strong in ſpirit. By
the Spirit of God, his human ſoul was endued with extraordinary vigour,
and all his faculties performed their offices in an extraordinary manner.
He reaſoned ſtrongly, and his judgment was penetrating. (2.) Whereas
other children have fooliſhneſs bound in their hearts, which appears in
what they ſay or do; he was filled with wiſdom, not by any advantages of
inſtrućtion and education, but by the operation of the Holy Ghoſt; every
thing he ſaid and did, was wiſely ſaid, and wiſely done above his years. |
(3.) Whereas other children ſhew that the corruption of nature is in
them, and the tares of fin grow up with the wheat of reaſon ; he made
it appear, that nothing but the grace of God was upon him, the wheat
ſprung up without tares ; and that, whereas other children are, by na-
ture, children of wrath, he was greatly beloved, and high in the favour
of God; that God loved him, and cheriſhed him, and took a particular
care of him. A” a
41. Now his parents went to Jeruſalem every year at
the feaſt of the paſſover. 42. And when he was twelve
years old, they went up to Jeruſalem, after the cuſtom of
the feaſt, 43. And when they had fulfilled the days, as
they returned, the child Jeſus tarried behind in Jeruſalem ;
and Joſeph and his mother knew not of it. 44. But
they, ſuppoſing him to have been in the company, went
a days’ journey; and they ſought him among their kins-
folk and acquaintance. 45. And when they found
him not, they turned back again to Jeruſalem, ſeeking
him. 46. And it came to paſs, that after three days they
found him in the temple, fitting in the midſt of the doc-
tors, both hearing them, and aſking them queſtions, 47.
And all that heard him were aſtoniſhed at his underſtand-
ing and anſwers. 48. And when they ſaw him, they were
amazed : and his mother ſaid unto him, Son, why haft
thou thus dealt with us? Behold, thy father and I have
fought thee ſorrowing. , 49. And he ſaid unto them, How
is it that ye ſought me? Wiſt ye not that I muſt be about
my Father's buſineſs : 50. And they underſtood not the
ſaying which he ſpake unto them, 51. And he went
down with them, and came to Nazareth, and was ſubječt
unto them : but his mother kept all theſe ſayings in her
heart. 52. And Jeſus increaſed in wiſdom and ſtature, and
in favour with God and man. .
We have here the only paſſage of ſtory recorded concerning our bleſ-
fed Saviour, from his infancy, to the day of his ſhewing to Iſrael at
twenty-nine years old; and therefore we are concerned to make much of
this, for it is in vain to wiſh we had more. Here is, -
First, Chriſt’s going up with his parents to Jeruſalem, at the feaſt of
the paſſover, v. 41, 42.
1. It was their conſtant pračice to attend there, according to the law,
though it was a long journey, and they were poor, and perhaps not well
able, without ſtraitening themſelves, to bear the expences of it. Note,
Pablic ordinances muſt be frequented, and we muſt not forſake the aſſem-
bling ourſelves together, as the manner of ſome is ; worldly buſineſs muſt
give way to ſpiritual concerns. , Joſeph and Mary had a fou in the houſe
with them that was able to teach them better than all the Rabbins at Je-
Vol. IV, No. 82.
*
to him muſt not be conſtrued diſreſpect to them.
|
ruſalem ; yet they went up thither, after the custom of the feast. The
Lord loves the gates of Zion more than all the dwellings of Jacob, add
ſo ſhould we. ... We have reaſon to fuppoſe, that Joſeph went tip likewiſe
At the feaſts of pentecoſt and tabernacles, for all the males, were to ap:
pear there thrice a year ; but Mary only at the paſſover, which was the
greateſt of the three feaſts, and had moſt goſpel in it. × 3
2. The child Jeſus, at twelve years old, went up with them. Tº
Jewiſh doćtors ſay, That at twelve years old children muſt begin tº
|faſt from time to time, that they may learn to faſt on the day ºf
atonement; and at thirteen years old, a child begins to be a ſon of
the commandment, i. e. obliged to the duties of adult church-member:
ſhip, having been from his infancy, by virtue of his circumciſion, a ſon of
the covenant. It is not ſaid that this was thé-firſt time that Jeſus went
up to Jeruſalem, to worſhip at the feaſt; probābly he had done it for
ſome years before, having ſpirit and wiſdom, above his years; and all
ſhould attend public worſhip, that can hear with underſtanding, Neha
8. 2. Thoſe children that are forward in other things, ſhould be put
forward in religion. It is for the honour of Chriſt, that children ſhould
attend on public worſhip, and he is pleaſed with their hoſannas; and thoſe
children that were in their infancy dedicated to God, ſhould be called
upon when they are grown up to come to the goſpel-paſſover, to the
Lord’s ſupper, that they may make it their own act and deed to join
themſelves to the Lord.
Secondly, Chriſt’s tarrying behind his parents at Jeruſalem, unknown
to them ; in which he deſigned to give an early ſpecimen of what he was
reſerved for. - -
1. His parents did not return till they had fulfilled the days ; had ſtaid
there all the ſeven days at the feaſt, though it was not abſolutely neceſſary
they ſhould ſtay longer than the two firſt days, after which many went
| home. Note, It is good to ſtay to the concluſion of an ordinance, as be-
comes thoſe who ſay it is good to be here, and not to haſten away, as if we
were, like Doeg, detained before the Lord. - -
2. The child tarried behind in Jeruſalem, not becauſe he was loath to
go home, or ſhy of his parents’ company, but becauſe he had buſineſs to
do there, and would let his parents know, that he had a Father in
heaven, whom he was to be obſervant of more than of them; and reſpect
Some conječture that
he tarried behind in the temple ; for it was the cuſtom of the pious Jews,
that morning that they were to go home, to go firſt to the temple to
worſhip God; and there he ſtaid behind, and found entertainment there;
till they found him again ; or perhaps he ſtaid at the houſe where they
lodged, or ſome other friend’s houſe, (and ſuch a child as he was could
not but be the darling of all that knew him, and every one would court
his company,) and went up to the temple only at church time; but ſo
it was that he ſtaid behind. It is good to ſee young people willing to
dwell in the houſe of the Lord ; they are then like Chriſt.
3. His parents went the first days’ journey, without any ſuſpicion that
he was left behind ; for they ſuppoſed him to have been in the company,
v. 44. On theſe occaſions the crowd was very great, eſpecially the firſt
days’ journey, and the roads full of people, and they concluded he came
along with ſome of their neighbours, and they ſought him among their
kindred and acquaintance, that were upon the road going down ; pray
did you ſee our Son 2 or did you ſee him like the ſpouſe’s inquiry, Saw
ſye him whom my ſoul loveth 2 This was a jewel worth ſeeking after.
They knew every one would be defirous of his company, and he would
be willing to do good among his kinsfolk and acquaintance ; but among
them they found him not, v. 45. There are many, too many, who are
our kinsfolk and acquaintance, that we cannot avoid converſing with,
among whom we find little or nothing of Chriſt. When they could not
hear of them in this and the other company upon the road, yet they
hoped they ſhould meet with him at the place where they lodged that
night; but there they could learn no tidings of him. Compare this
with Job 23. 8, 9. -
4. When they found him not at their quarters at night, they turned
back again, next morning, to Jeruſalem, ſeeking him. Note, Thoſe that
would find Chriſt, muſt ſeek till they find ; for he will at length be found
of thoſe that ſeek him, and will be found their bountiful rewarder. They
that have loſt their comforts in Chriſt, and the evidences of their intereſt
in him, muſt bethink themſelves where, and when, and how they loſt
them, and muſt turn back again to the place where they laſt had them ;
muſt remember whence they are fallen, and repent, and do their firſt
works, and return to their firſt love, Rev. 2, 4, 5, Thoſe that would
recover their loſt acquaintance with Chriſt, muſt go to Jeruſalem, the
city of our ſolemnities, the place which he has choſen to put his name

*”,
-*.
* : , “g
-->
*** -- * ,
* * > . . ; *.
* -- " '
there; ºftºttendupon him in his ordinances, in the goſpel-paſſover,
$here they may hope to meet him. * . . -
ºff. The third-day they found him in the temple, in ſome of the apart-
sents belonging to the temple, where the doćtors of the law kept not
£heirãourts, but their.conferences,rather, or their ſchools for diſputa-
tion, and there they, found him ſitting in the midst of them, v. 46. not
#antling as a galeohumen to be examined, or inſtrućted by them, for he
tºad.diſaovered ſuch meaſures...of knowledge and wiſdom, that they ad-
#itted him to fit among them as a fellow, or member of their ſociety.
§his is an inſtance, not only that he was filled with wiſdom, v 40, but
that he had both a defire to increaſe it, and a readineſs to communicate it,
and herein he is an example to children and young people, who ſhould
ieam of Chriſt to delight in the company of thoſe they may get good
hy, and,chooſe to fit in the midſt of the doćtors, rather than in the midſt
.# the players; let them begin at twelve years old and ſooner, to in-
quire after knowledge, and to aſſociate with thoſe that are able to in-
#trućt; it is a hopeful and promiſing preſage in youth, to be defirous of
inſtruction. Many a youth at Chriſt’s age now, would have been play-
ing with the children in the temple; but he was fitting with the doćtors
in the temple. . [i].] He heard them; thoſe that would learn muſt be |
§wift to hear. (2.) He aſked them questions; whether, as a teacher, he
had authority ſo to aſk, or, as a learner, he had humility ſo to aſk, I
lºnow not; or whether an aſſociate, or joint ſearcher after truth, which
muſt be found out by mutual amicable diſquiſitions. (3.) He returned
anſwers to them which were very ſurpriſing and ſatisfactory, v. 47. and
his wiſdom and underſtanding appeared as much in the queſtions he aſked,
as in the anſwers he gave, fo that all that heard him were astonished ;
they never heard one ſo young, nor indeed any of their greateſt doćtors,
talk ſenſe at that rate that he did ; like David, he had more underſtand-
ing than all his teachers, yea, than the ancients, Pſ. 119.99, 100. Now
Chriſt ſhewed forth ſome rays of his glory, which were preſently drawn
in again ; he gave them a taſte (ſaith Calvin) of his divine wiſdom and
knowledge. Methinks this public appearance of Chriſt in the temple,
as a teacher, was like Moſes’ early attempt to deliver Iſrael, which Ste-
phen puts this conſtruction upon, that he ſuppoſed his brethren would
have underſtood by that, how God by his hand would deliver them,
A&ts 7. 24, 25. They might have taken the hint, and been delivered then,
but they underſtood not ; , ſo they here might have had Chriſt (for aught
I know) to enter upon his work now, but they were only aſtoniſhed, and
underſtood not the indication, and therefore, like Moſes, he retires into the Son of God, yet he was ſubjećt to his parents; how then will they
obſcurity again, and they hear no more of him for many years after.
.6. His mother talked with him privately about it ; when the com-
pany broke up, ſhe took him aſide, and examined him about it, with a
deal of tenderneſs and affection, v. 48. Joſeph and Mary were both
amazed to find him there, and to find that he had ſo much reſpect ſhewed
him, as to be admitted to fit among the doćtors, and to be taken notice of.
His father knew he had only the name of a father, and therefore ſaid no-
thing. But, (1.) His mother told him how ill they took it : Son, why
haſ thou thus dealt with us * Why didſt thou put us into ſuch a fright? ſayings. That which at firſt is dark, ſo that we know not what to make
They were ready to ſay, as Jacob of Joſeph, A wild beaſt has devoured
him ; or, He is fallen into the hands of ſome more cruel enemy, who at
length found out that he was the young child, whoſe life Herod had ſought
ſome years ago ; a thouſand imaginations, we may ſuppoſe, they had
concerning him, each more frightful than another. Now, why haſt thou
given us occaſion for theſe fears thy father and I have ſought thee ſor-
rowing ; not only troubled that we loſt thee, but vexed at ourſelves that
we did not take more care of thee, to bring thee along with us. Note,
ST, L'U.R.F
how to make uſe of them.
Thoſe may have leave to complain of their loſſes, that think they have
loſt Chriſt ; but their weeping did not hisder his ſowing; they did not
ſorrow, and fit down in deſpair, but ſorrowed and ſought. Note, If
we would find Chriſt, we muſt ſeek him ſorrowing ; ſorrowing that we
have loſt him, that we have provoked him to withdraw, and that we have
fought him no ſooner. They that thus ſeek him in ſorrow, ſhall find him,
at length, with ſo much the greater joy.
inordinate ſolicitude about him ; (v. 49.
wne P Ye might have depended upon it, I would have followed you
home when I had done the buſineſs I have to do, here, I could not be
loſt in Jeruſalem. Wiſt ye not that I ought to be, gy roi; tā maré, ge—
in my Father’s houſe ;” (ſo ſome read it ;) “ where elſe ſhould the Son
be, who abideth in the houſe for ever 2 I ought to be,” [1..] “ Under
my Father’s care and protećtion ; and therefore you ſhould have caſt
the care of me upon him, and not have burthened yourſelves with it.”
Chriſt is a ſhaft hid in his Father’s quiver, Iſa. 49.2. He takes care
(2.) He gently reproved their
) “How is it that ye ſought |
of his church likewiſe, and therefore let not us ever deſpair of its ſafety.
than it did, or could, while he was an Infant and a Child,
Young people, as they grow in ſtature, ſhould grow in wiſdom, and
| then, as they grow in wiſdom, they will grow in favour with God and
f, man-
- ( -
Chriſt with the Dočtors in the Temple.
|T2.] “At my Father’s work;” (fo we take it;) “I muſt be about my
| Father’s buſineſs, and therefore could not go home ſo ſoon as you might.
IVäſt ye not P Have you not already perceived that concerning me, that
I have devoted myſelf to the ſervice of religion, and therefore muſt
employ myſelf in the affairs of it?” Herein he hath left us an example;
for it becomes the children of God, in conformity to Chriſt, to attend
their heavenly Father's buſineſs, and to make all other buſineſs give way
to it. This word of Chriſt we now think we underſtand very well, for
he hath explained it in what he hath done, and ſaid; it was his errand
into the world, and his meat and drink in the world, to do his Father’s
will, and finiſh his work: and yet at that time his parents underſtood not
this ſaying, v. 50. They did not underſtand what buſineſs he had to do
then in the temple for his Father. They believed him to be the Meſſiah,
that ſhould have the throne of his Father David ; but they thought that
ſhould rather bring him to the royal palace than to the temple. They
underſtood not his prophetical office ; and he was to do much of his work
in that. - - - - -
Lastly, Here is their return to Nazareth. This glimpſe of his glory
was to be ſhort; it was now over, and he did not urge his parents either
to come and ſettle at Jeruſalem, or to ſettle him there, (though that was
the place of improvement and preferment, and where he might have the
| beſt opportunities of ſhewing his wiſdom,) but very willingly retired into
his obſcurity at Nazareth, where for many years he was, as it were, bu-
ried alive. Doubtleſs, he came up to Jeruſalem, to worſhip at the feaſts,
three times a year, but whethers he ever went again into the temple, to
diſpute with the doćtors there, we are not told ; it is not improbable but
he might. But here we are told, -
1. That he was ſubject to his parents; though once, to ſhew that h
was more than a man, he withdrew himſelf from his parents, to attend
his heavenly Father’s buſineſs, ye he did not, as yet, make that his con-
ſtant pračtice, nor for many years after, but was ſubject to them, obſerved
their orders, and went and came as they direéted; and, as it ſhould ſeem,
worked with his father, at the trade of a carpenter. Herein he hath
given an example to children to be dutiful and obedient to their parents
in the Lord. Being made of a woman, he was under the law of the fifth
commandment, to teach the ſeed of the faithful, thus to approve them-
ſelves to him a faithful ſeed. Though his parents were poor and mean;
though his father was only his ſuppoſed father, yet he was ſubject to them ;
though he was strong in ſpirit, and filled with wiſdom, may though he was
anſwer it, who, though fooliſh and weak, yet are diſobedient to their
arents 2 -
P 2. That his mother, though ſhe did not perfeółly underſtand her Son’s
ſayings, yet kept them in her heart, expecting that hereafter they would
be explained to her, and ſhe ſhould fully underſtand them, and know
However we may neglect men’s ſayings,
becauſe they are obſcure. (“Sinon vis intelligi debes negligi—If it be
not intelligible, it is not valuable,”) yet we muſt not think ſo of God’s
of it, may afterward become plain and eaſy ; we ſhould therefore lay it
up for hereafter ; ſee John 2, 22. We may find uſe for that, another
time, which now we ſee not how to make uſeful to us. A ſºholar keeps.
thoſe grammar-rules in memory, which at preſent he underſtands not the
uſe of, becauſe he is told that they will hereafter be of uſe to him; ſo
we muſt do by Chriſt’s ſayings. - w -
3. That he improved, and came on, to admiration; (v. 52.) “He
increaſed in wiſdom and ſtature.” In the perfeótions of his divine na-
ture there could be no increaſe ; but this is meant of his human nature,
his body increaſed in stature and bulk, he grew in the growing age ; and
his ſoul increaſed in wiſdom, and in all the endowments of a human foul.
Though the Eternal Word was united to the human ſoul from his con-
ception, yet the Divinity that dwelt in him, manifeſted itſelf to his hu-
manity by degrees, “ad modem recipientis—in proportion to his ca-
pacity ;” as the faculties of his human ſoul grew more and more capable,
the gifts it received from the divine nature were more and more com-
municated. And he increaſed in favour with God and man, that is, in
all thoſe graces that rendered him acceptable both to God and man.
Herein Chriſt accommodated himſelf to his eſtate of humiliation, that, as
he condeſcended to be an Infant, a Child, a Youth, ſo the image
of God ſhone brighter in him, when he grew up to be a Youth,
Note,




St. LUKE, III.
The Miniſtry of John the Baptiſt.
- $ 'CHAP. Itſ.
#6thing is réiſted £oncerning
entrange on his thirtieth year; we often think it would have been a plea-
ºftire and advantage to us, if we had journals, or at leaſt annals, ºf oc-
currences concerning him ; but we have as much as Infinite Wiſdom ||
thought fit to communicate to us, and if we improve not that, neither
of the evangelists, was, to give us an account of the göſpel of Christ,
... which we are to believe, and by which we hope for ſilvation ; now that
... began in the ministry and baptiſm of John, and therefore they hasten to:
We could wish, perhaps, that Luke had ||
give us an account of that. - - - .
wholly paſſed by what was related by Matthew and Mark, and had
written only what was new, as he had done in his two first chapters.
But it was the will of the Spirit, that ſome things should be established
but of the mouth, not only of two, but of three witneſſes; and we must
“meditations upon theſe things, with ſuitable affections. In this chapter,
we have, I. The beginning of John’s baptiſin, and the ſcope and inten-
tion of it. v. 1...6. His exhortation to the multitude; (v. 7...9.) and
the particular inſtructions he gave to thoſe who deſired to be told their
duty, v. 10... 14, II. The notice he gave them of the approach of the
Meſſiah, (v. 15... 18.) to which is added (though it happened after what
follows) the mention of his impriſonment, v. 19, 20. III. Chriſt coming
to be baptized of John, and his entrance therein upon the execution of his
prophetical office, v. 21, 22. IV. His pedigree and genealogy recorded |
wp to Adam, v. 23.38.
1. NOW in the fifteenth year of the reign of Ti-
- N berius Caeſar, Pontius Pilate being governor of |
Judea, and Herod being tetrarch of Galilee, and his
brother Philip tetrarch of Iturea, and of the region of
Trachonitis, and Lyſanias the tetrarch of Abilene, 2.
Annas and Caiaphas being the High Prieſts, the word
of God came unto John the ſon of Zacharias in the
wilderneſs. 3. And he came into all the country about
Jordan, preaching the baptiſm of repentance for the re-
miſſion of ſins: 4. As it is written 1n the book of the l come dim Z [1..] Pilate is here ſaid to be the governor, preſident, or pro-
| curator, of Jüdea; this charaćter is given of him by ſome other writers,
words of Eſaias the prophet, ſaying, The voice of one
crying in the wilderneſs, Prepare ye the way of the
Lord, make his paths ſtraight. 5. Every valley ſhall be
filled, and every mountain and hill ſhall be brought low ; ;
and the crooked ſhall be made ſtraight, and the rough i
ways ſhall be made ſmooth; 6. And all fleſh ſhall ſee the
ſalvation of God. 7. Then ſaid he to the multitude
that came forth to be baptized of him, O generation of
vipers, who hath warned you to flee from the wrath to
come 2 8. Bring forth therefore fruits worthy of re-
pentance, and begin not to ſay within yourſelves, We
have Abraham to our father: for I ſay unto you, that
God is able of theſe ſtones to raiſe up children unto
Abraham. 9. And now alſo the axe is laid unto the root
of the trees: every tree thereforé which bringeth not
forth good fruit, is hewn down, and caſt into the fire.
10. And the people aſked him, ſaying, What ſhall we do
then : 11. He anſwereth and faith unto them, He that
hath two coats, let him impart to him that hath none;
and he that hath meat, let him do likewiſe. 12. Then
came alſo publicans to be baptized, and ſaid unto him,
||
|| we ſhould have a particular account of it. Glorious things were ſaid £
. . . . . . . . . . . . . . . John, what a diſtinguiſhed favourite of Heaven he ſhould be, and whº
our Lord Jeſus from his twelfth year to his
- g - * | Obſerve here,
should we have improved more, if we had had it. The great intention |
:
Maſter, what ſhall we do 13. And he ſaid unto them,
Exačt no more than that which is appointed you. 14. And
the ſoldiers likewiſe demanded of him, ſaying, And what
ſhall we do And he ſaid unto them, Do violence to no
man, neither accuſe any falſely, and be content with your
wages. - *
| Judah. .
not reckon it a needleſs repetition, nor shall we do ſo, if we renew our ||
- . * / *.
'John's baptiſm introducing a new `diſpenſation, it’swas réuiſite thäk,
a great bleſfing to this earth; (ch. 1.15, 17.) but we loſt him. in the -
deſerts, and there he remains until the day of his sheaſing unto Iſraël, ch.
1. 80. And now at laſt that day dawns, and a welcome day it was fo
them that waited for it more than they that waited for the morninge
2. - . a . . . * # * º
I. The date of the beginning of John’s baptiſm, when it was that tº
appeared; this is here taken notice of, which was not by the 6thèr
evangeliſts, that the truth of the thing might be confirmed by the exaët
fixing of the time. And it is dated, . . . - " -
1. By the government of the heathen, which the Jews were under, to
fhew that they were a conquered people, and therefore it was time for
the Meſfiah to come to ſet up a ſpiritual kingdom, and an eternal Óñe,
upon the ruins of aſ the temporal dignity and dominion of David afiti
(1.) It is dated by the reign ºf the Roman emperor; it was in the
| fifteenth year of Tiberius Cæſar, the third of the twelve Cæſars, a véry
bad man, given to covetouſneſs, drunkenneſs, and cruelty; ſuch a máh
is mentioned firſt, (faith Dr. Lightfoot,) as it were, to teach us whât
to look for from that cruel and abominable city wherein Satan reigned
in all ages and ſucceſſions. The people of the Jews, after a long ſtruggle,
were of late made a province of the empire, and were under the do-
minion of this Tiberius; and that country which once had made ſo great
a figure, and had many nations tributaries to it, in the reigns of David
and Solomon, is now itſelf an inconfiderable deſpicable part of the Romáh
empire, and rather trampled upon than triumphed in.
——En quo diſcordia cives -
Perduxit miſeros—
what dire effeds from civil diſcord flow
The lawgiver was now departed from between Judah’s feet ; and as an
|evidence of that, their public acts are dated by the reign of the Romah
emperor, and therefore now Shiloh muſt come. . . . . . . . .
(2.) It is dated by the governments of the viceroys that ruled in the
|ſeveral parts of the Holy Land under the Roman emperor, which was
another badge of their ſervitude, for they were all foreigners, which
beſpeaks a ſad change with that people whoſe governors uſed to be of
themſelves, (Jer. 30, 21.), and it was their glory. How is the gold 53.
that he was a wicked man, and one that made no conſcience of a lie.
He reigned ill, and at laſt was diſplaced by Vitellius, prefident of Syria
and ſent to Rome, to anſwer for his mal-adminiſtrations. [2.] Thé other
three are called tetrarchs, ſome think from the countries which they º:
the command of, each of them being over a fourth part of that whic
|had been entirely under the government of Herod the great. Others
think that they are ſo called, from the poſt of honour they were in, in
the government, they had the fourth place, or were fourth-rate go-
vernors : the emperor was the first ; the proconſul, who governed a pro-
vince, the ſecond, a king the third, and a tetrarch the fourth. So Dr.
Lightfoot. - - - - - -
2. By the government of the Jews among themſelves, to ſhew that
they were a corrupt people, and that therefore it was time that the Meſ-
fiah ſhould come, to reform them, v. 2. Annas and Caiaphas were the
High Prieſts. God had appointed that there ſhould be but one High
Prieſt at a time, but here were two, to ſerve ſome ill turn or other, one
ſerved one year, and the other the other year; ſo ſome. One was the
High Prieſt, and the other the Sagan, as the Jews called him, to officiate
for him when he was diſabled; or, as others ſay, one was High Prieff,
| and repreſented Aaron, and that was Caiaphas ; Annas, the other, was
| Waſ, or head of the Sanhedrim, and repreſented Moſes. But to us there
| is but one High Prieſt, one Lord of all, to whom all judgment is com-
mitted.
II. The original and tendency of John’s baptiſm.
1. The original of it was from heaven ; The word of ike Lord came
wnto John, v. 2. He received full commiſſion and full inſtrućtions from
God to do what he did ; it is the ſame expreſſion that is uſed concerning
the Old Teſtament prophets ; (Jer. 1. 2.) for John was a prophet, yea
more than a prophet, and in him prophecy revived, which had been
| long ſuſpended. We are not told how the word of the Lord came to John,
whether by an angel, as to his father, or by dream, or viſion, or voice,
| but it was to his ſatisfaction, and ought to be to our’s.
John is here

* *
-x, - . .” .. * - - , ,
- - * ',
& . pºve- * *
* . * - r: -
galled the ſºn of Zacharias, to refer us to what the angel ſaid to his.fa-
*her, when he aſſured him that he ſhould have his ſon. The word of the
find out, wherever they are. ... As the word of the Lord is not bound in
# priſon, ſo it is not loſt in a wilderneſs. The word of the Lord made its |
way to Ezekiel among the captives by the river of Čhebar, and to John
ST. LUKE, III.,
Jord came to him in the wilderneſs; for thoſe whom God fits he will
The Miniſtry of John the Baptiſt.
ners ſhall be converted to God; The crooked ways and the crooked ſpirits
ſhall be made ſtraight : for though “none can make that ſtraight which
God hath made crooked,” (Eccl. 7. 13.) yet God by his grace can
| make that ſtraight which ſin hath made crooked. . .4. Difficulties that
were hindering and diſcouraging in the way to heaven, ſhall be removed;
| The rough ways shall be made ſnooth ; and they that love God’s law,
ſhall have great peace, and nothing shall offend them. The goſpel has
| made the way to heaven plain, and eaſy to be found, ſnooth, and eaſy to
| be walked in. 5. The great ſalvation ſhall be more fully diſcovered
than ever, and the diſcovery of it ſhall ſpread further; (v. 6.) All flesh
shall/ēe the ſalvation of God; not the Jews only, but the Gentiles. All
in the iſle Patmos. John was theJon of a priest, now entering upon the i
thirtieth year of his age; and therefore, according to the cuſtom of the
temple, he was now to be admitted into the temple-ſervice, where. he
£hould have attended as a candidate five years before: but God had
called him to a more honourable miniſtry, and therefore the Holy Ghoſt
e
enrols him here, fince he was not enrolled in the archives of the temple; "
“John the ſon of Zacharias began his miniſtration ſuch a time.”
- 2. The ſcope and deſign of it were, to bring all the people of his
country off from their fins, and home to their God, v. 3. He came firſt
into all the country about Jordan, the neighbourhood wherein he refided,
that part of the country which Iſrael took poſſeſſion of firſt, when they
entered the land of promiſe under Joſhua’s condućt; there was the ban-
ºner of the goſpel firſt diſplayed. John refided in the moſt ſolitary part
of the country; but, when the word of the Lord came to him, he quitted |
his deſerts, and came into the inhabited country. Thoſe that are b6ft
iplegſºd in their retirements, muſt cheerfully exchange them, when God |
calls them into places of concourſe. He came out of the wilderneſs into
all the country, with ſome marks of diſtinétion, preaching a new baptiſin;
not a ſe&t, or party, but a profeſſion, or diſtinguiſhing badge ; the fign or
ceremony, ſuch as was ordinarily uſed among the Jews, washing with
water, by which proſelytes were ſometimes admitted, or diſciples to ſome
great maſter; but the meaning of it was, repentance for the remiſſion of.
Jins; that is, all that ſubmitted to his baptiſm, - --
(1.) Were thereby obliged to repent of their fins, to be ſorry for what
they had done amiſs, and to do ſo no more; the former they profeſſed,
and were concerned to be ſincere in their profeſſions; the latter they
promiſed, and were concerned to make good what they promiſed. He
bound them, not to ſuch ceremonious obſervances as were impoſed by the
tradition of the elders, but to change their mind, and change their way,
to “caſt away from them, all their tranſgreſſions, and to make them new
hearts,” and to live new lives. The defign of the goſpel, which now
began, was, to make men devout and pious, holy and heavenly, humble
. . and meek, ſober and chaſte, juſt and honeſt, charitable and kind, and
good in every relation, who had been much otherwiſe ; and this is to
repent. -
(2.) They were thereby aſſured of the pardon of their fins, upon their
repentance. As the baptiſm he adminiſtered, bound them not to ſubmit
to the power of fin, ſo it ſealed to them a gracious and pleadable diſ.
charge from the guilt of fin. “ Turn yourſelves from all your tranſ-
greſfions, ſo iniquity ſhall not be your ruin;” agreeing with the word of
the Lord, by the Old Teſtament prophets, Ezek. 18, 30.
III. The fulfilling of the ſcriptures in the miniſtry of John.
other evångeliſts had referred us to the ſame text that is here referred
to, that of Eſaias, ch. 40. 3. . It is written in the book of the words of
Iſaias the prophet, which he heard from God, which he ſpake for God,
thoſe words of his which were written for the generations to come.
An ong them it is found, that there ſhould be the voice of one crying in
the wilderneſs : and John is that voice, a clear diſtinét voice, a loud voice,
an articulate one ; he cries, “Prepare ye the way of the Lord, and
make his paths ſtraight.” John’s buſineſs is to make way for the enter-
tainment of the goſpel in the hearts of the people, to bring them into
fuch a frame and temper, as that Chriſt might be welcome to them, and
they welcome to Chriſt. Luke goes further on with the quotation than
Matthew and Mark had done, and applies the following words likewiſe
to John’s miniſtry, (v. 5, 6.) Every valley ſhall be filled. Dr. Ham-
mond underſtands this as a predićtion of the deſolation coming upon the
people of the Jews for their infidelity : the land ſhould be made plain by
the pioneers for the Roman army, and ſhould be laid waſte by it, and
there ſhould then be a viſible diſtinétion made between the impenitent on
the one fide and the receivers of the goſpel on the other fide. But it
ſeems rather to be meant of the immediate tendency of John’s miniſtry,
and of the goſpel of Chriſt, which that was the introdućtion of. 1. The
humble ſhall by it be enriched with grace, for every valley that lies low
and moiſ, ſhall be filled and be cralted. 2. The proud ſhall by it be
humbled ; the ſelf-confident that ſtand upon their own bottom, and the
Jelf-conceited that lift up their own top, ſhall have contempt put upon
them ; for, “Every mountain and hill ſhall be brought low ;” if they
|
|
r
º
The
| ance.
ſhall ſee it, they ſhall have it ſet.before them, and offered to them, and
| ſome of all ſorts ſhall ſee it, enjoy it, and have the benefit of it. When
way is made for the goſpel into the heart, by the captivating of high
thoughts, and bringing of them into obedience to Chriſt, by the level-
ling of the ſoul, and the removing of all obſtructions that ſtand in the
way of Chriſt and his grace, then prepare to bid the ſalvation of God
welcome. • As * -
IV. The general warnings and exhortations which he gave to thoſe
who ſubmitted to his baptiſm, v. 7...9. In Matthew he is ſaid to have
preached theſe ſame things to “many of the Phariſees and Sadducees,
that came to his baptiſm ;” (Matth. 3. 7... 10.) but here he is ſaid to
have ſpoken them “to the multitude, that came forth to be baptized, of
him,” v. 7. This was the purport of his preaching to all that came to
him, and he did not alter it, in compliment to the Phariſees and Sad-
ducees, when they came, but dealt as plainly with them as with any
other of his hearers. And as he did not flatter the great, ſo neither did
he compliment the many, or make his court to them, but gave the ſame
reproofs of fin and warnings of wrath to the multitude, that he did to the
Sadducees and Phariſees; for if they had not the ſame faults, they had
others as bad. Now obſerve here, - :
1. That the guilty corrupted race of mankind is become a generation
of vipers ; not only poiſoned, but poiſonous; hateful to God, hating
one another. This magnifies the patience of God, in continuing the
race of mankind upon the earth, and not deſtroying that nest of vipers.
He did it once by water, and will again by fire.
2. This generation of vipers is fairly warned to flee from the wrath to
come, which is certainly before them if they continue ſuch ; and their
being a multitude will not be at all their ſecurity, for it will be neither
reproach nor lºſs to God, to cut them off. We are not only warned
of this wrath, but are put into a way to eſcape it, if we look about us in
tline. .
3. There is no way of fleeing from the wrath to come, but by repent-
They that ſubmitted to the baptiſm of repentance, thereby evi-
denced that they were warned to flee from the wrath to come, and took
the warning ; and we by our baptiſm profeſs to have ſled out of Sodom,
for fear of what is coming upon it.
4. Thoſe that profeſs repentance, are highly concerned to live like
penitents; (v. 8.) “Bring forth therefore fruits meet for repentance ;
elſe, notwithſtanding your profeſſions of repentance, you cannot eſcape
the wrath to come.” By the fruits of repentance it will be known whe
ther it be fincere or no. By the change of our way muſt be evidenced
the change of our mind. - -
5. If we be not really holy, both in heart and life, our profeſſion of
religion and relation to God and his church will ſtand us in no ſtead at
}
i
|
|
i
|
Fs
t
repent, they are brought to the duſt 3. if not, to the loweſt hell. 3. Sin-
i by ſaying within yourſelves, We have Abraham to our father.
: it avail us, to be the children of godly parents, if we be not godly, to be
|
all ; Begin not now to frame excuſes from this great duty of repentance,
What will
within the pale of the church, if we be not brought into the bond of the
covenant : - - .
6. We have therefore no reaſon to depend upon our external privi-
leges and profeſſions of religion, becauſe God has no need of us or of our
ſervices, but can effectually ſecure his own honour and intereſt without
us. If we were cut off and ruined, he could raiſe up to himſelf a
church out of the moſt unlikely ; children to Abraham even out of
stories. - -
7. The greater profeſſions we make of repentance, and the greater.
affittances and encouragements are given us to repentance, the nearer
and the forer will our deſtruction be, if we do not bring forth fruits meet
jor repentance. Now that the goſpel begins to be preached, now that
the kingdom of heaven is at hand, now that the awe is laid to the root of
the tree, threatenings to the wicked and impenitent are now more terrible
than before, as encouragements to the penitent are now more comfort'
able. “Now that you are upon your behaviour, look to yourſelves.” -

ST. LUKE, III.
The Impriſonment of John the Baptiſt.
8. Barren trees will be caſt into the fire at length, it is the fitteſt ||
place for them ; Every tree that doth not bring forth fruit, good fruit, |
|
| for ſome think that caution, not to accuſe falſely, has ſpecial reference
is hewn down, and cast into the fire. If it ſerve not for fruit, to the ho-
nour of God’s grace, let it ſerve for fuel, to the honour of his juſtice.
V. The particular inſtructions he gave to ſeveral ſorts of perſons, that
inquired of him.concerning their duty; the people, the publicans, and the
..ſoldiers. Some of the Phariſees and Sadducees came to his baptiſm;
were determined to do what they pleaſed, whatever he told them. But
‘the people, the publicans, and the ſoldiers, who knew that they had done
amiſs, and that they ought to do better, and were conſcious to them-
felves of great ignorance and unacquaintedneſs with the divine law, were
particularly inquiſitive ; What shall we do 2 Note, 1. Thoſe that are
Baptized, muſt be taught, and thoſe that have baptized them, are con-
cerned, as they have opportunity, to teach them, Matth. 28. 19, 20. 2.
Thoſe that profeſs and promiſe repentance in general, muſt evidence it
by particular inſtances of reformation, according as their place and con-
dition are. 3. They that would do their duty, muſt defire to know
their duty, and inquire concerning it. The firſt good word Paul ſaid,
when he was converted, was, Lord, what wilt thou have me to do 2 Theſe
here inquire, not, What shall this man do, but, What ſhall we do 2 What
Jruits meet for repentance ſhall we bring ſorth 2 Now John gives anſwer
to each, according to their place and ſtation. -
(1.) He tells the people their duty, and that is, to be charitable;
(v. 11.) He that has two coats, and, conſequently, one to ſpare, let him
give, or lend at leaſt, to him that has none, to keep him warm, Perhaps
he ſaw among his hearers ſome that were overloaded with clothes, while
others were ready to periſh in rags, and he puts thoſe who had ſuper-
fluities, upon contributing to the relief of thoſe that had not neceſſaries.
The goſpel requires mercy, and not ſacrifice ; and the deſign of it is, to
engage us to do all the good we can. Food and rainent are the two
fupports of life ; he that hath meat to ſpare, let him give to him that is
deſtitute of daily food, as well as he that has clothes to ſpare : what we
have we are but ſtewards of, and muſt uſe it, accordingly, as our Maſter
dire&ts. *
(2.) He tells the publicans their duty, the colle&tors of the emperor's
revenue; (v. 13.) Eract no more than that which is appointed you. They
muſt do juſtice between the government and the merchant, and not op-
preſs the people in levying the taxes, nor any way make them heavier or
more burthenſome than the law had made them. They muſt not think
that becauſe it was their office to take care that the people did not
defraud the prince, they might therefore, by the power they had, bear
hard upon the people; as thoſe that have ever ſo little a branch of power,
are apt to abuſe it : “No, keep to your book of rates, and reckon it
enough that you colle&t for Caeſar the things that are Caeſar's, and do
not enrich yourſelves by taking more.” The public revenues muſt be
applied to the public ſervice, and not to gratify the avarice of private
perſons. Obſerve, He does not direét the publicans to quit their places,
and to go no more to the receipt of cuſtom ; the employment is in itſelf
lawful and neceſſary, but let them be juſt and honeſt in it.
(3.) He tells the ſoldiers their duty, v. 14. Some think that theſe
ſoldiers were of the Jewiſh nation and religion ; others think that they
were Romans ; for it was not likely either that the Jews would ſerve the
Romans, or that the Romans would truſt the Jews, in their garriſons in
their own nation ; and then it is an early inſtance of Gentiles embracing
the goſpel, and ſubmitting to it. Military men ſeldom ſeem inclined to
religion ; yet theſe ſubmitted even to the Baptiſt’s ſtrićt profeſſion, and
defired to receive the word of command from him ; What must we do 2
'Thoſe who more than other men have their lives in their hands, and are
in deaths often, are concerned to inquire what they ſhall do, that they
Jiay be found in peace. In anſwer to this inquiry," John does not bid
them lay down their arms, and deſert the ſervice ; but cautions them
againſt the fins that ſoldiers were commonly guilty of ; for this is fruit
meet for repentance, to keep ourſelves from our iniquity. [1..] They
muſt not be injurious to the people among whom they were quartered, and
over whom indeed they were ſet ; “ Do violence to no man. Your buſi-
neſs is to keep the peace, and prevent men’s doing violence to one an-
other ; but do not you do violence to any ; shake no man ;” (ſo the
word fignifies ;) “do not put people into fear; for the ſword of war as
well as that of juſtice, is to be a terror only to evil doers, but a protećtion
to thoſe that do well. Be not rude in your quarters ; force not money
from people by frightening them. Shed not the blood of war in peace;
offer no incivility either to man or woman, nor have any hand in the bar-
Vol. IV. No. 82.
}
i
barous devaſtations that armies ſometimes make.” Nor muſt they acciſe
any falſely to the government, thereby to make themſelves formidable,
and get bribes. [2] They muſt not be injurious to their fellow ſºldiers;
to them; “Be not forward to complain one of another to your ſuperior
officers, that you may be revenged on thoſe whom you have a pique
| againſt, or undermine thoſe above you, and get into their places.” Ipo
but we do not find them aſking, What ſhall we do 2 For they thought |
that they knew what they had to do as well as he could tell them ; or
not oppreſs any : ſo ſome think that the word here ſignifies, as uſed by
the LXX in ſeveral paſſages of the Old Teflament. [3.] They muſt
| not be given to mutiny, or contend with their generals about their pay; .
“Be content with your wages. While you have what you agreed for, do
not murmur that it is no more.”. It is diſcontent with what they have,
that makes men oppreſſive and injurious ; they that never think they
have enough themſelves, will not ſcruple any the moſt irregular praćtices,
to make it more, by defrauding others. It is a rule to all ſervants, that
they be content with their wages; for they..that indulge themſelves in diſ-
contents, expoſeathemſelves to many temptations, and it is wiſdom to
make the beſt of that which is.
15. And as the people were in expectation, and all men
muſed in their hearts of John, whether he were the Chriſt
or not; 16. John anſwered, ſaying unto them all, I in-
deed baptize you with water; but one mightier than I
cometh, the latchet of whoſe ſhoes, I am not worthy to
unlooſe: he ſhall baptize you with the Holy Ghoſt, and
with fire. 17. Whoſe fan is in his hand, and he will
thoroughly purge his floor, and will gather the wheat
into his garner; but the chaff he will burn with fire un-
quenchable. 18. And many other things in his exhorta-
tion preached he unto the people. 19. But Herod the
tetrarch, being reproved by him for Herodias his brother
Philip's wife, and for all the evils which Herod had
done, 20. Added yet this above all, that he ſhut up Joh
in priſon.
We are new drawing near to the appearance of our Lord Jeſus pub-
licly; the Sun will not be long after the morning-ſtar. We are here
told,
I. How the people took occaſion, from the miniſtry and baptiſm of
John, to think of the Meſfiah, and to think of him as at the door, as
now come. Thus the way of the Lord was prepared, and people were
prepared to bid Chriſt welcome ; for when men’s expectations are raiſed,
that which they are in expectation of, becomes doubly acceptable. Now
when they obſerved what an excellent doćtrine John Baptiſt preached,
what a divine power went along with it, and what a tendency it had to
reform the world,
1. They began preſently to confider that now was the time for the
Meſfiah to appear; the ſceptre was departed from Judah, for they had
no king but Caeſar; nay, and the lawgiver too was gone from between
his feet, for Herod had lately ſlain the Sanhedrim ; Daniel’s ſeventy
weeks were now expiring ; and therefore it was but three or four years
after this, that they looked that the kingdom of heaven ſhould appear
immediately, Luke 19. 11. Never did the corrupt ſtate of the Jews more
need a reformation, nor their diſtreſſed ſtate more need a deliverance, than
Il O We - .
2. Their next thought was, “Is not this he that ſhould come * All
thinking men muſed, or reaſoned, in their hearts, concerning John, whether
he were the Chriſt or not. He had indeed nothing of the external pomp
and grandeur in which they generally expe&ted the Meſfiah to appear;
but his life was holy and ſtrićt, his preaching powerful and with autho-
rity, and therefore why may we not think him to be the Meſfiah, and
that he will ſhortly throw off this diſguiſe, and appear in more glory :
Note, That which puts people upon confidering, reaſoning with them-
ſelves, prepares the way for Chriſt.
II. How John diſowned all pretenſions to the honour of being him-
ſelf the Meſfiah, but confirmed them in their expectations of him that
really was the Meſfiah, v. 16, 17. John’s office, as a crier or herald
was, to give notice that the kingdom of God and the King of that king-
dom were at hand ; and therefore, when he had told all manner of peo-
ple ſeverally what they muſt do, (“You muſt do this, and you muſt do
that,”) he tells them one thing more which they muſt all do—they muſt
expe& the Meſſiah now ſhortly to appear. And this ſerves as an anſwer || º -
| preached, woxx2 pºiy Koi repz—many things, and different.
to their muſings and debates concerning himſelf. Though he knew not
their thoughts, yet, in declaring this, he anſwered them.
1. He declares that the utmoſt he could do, was, to baptize them
with water; he had no acceſs to the Spirit, nor could command that or
work upon that ; he could only exhort them to repent, and aſſure them. |
of forgiveneſs, upon repentance; he could not work repentance in them,
, or confer remiſſion on them. -
2. He configns them, and turns them over, as it were, to Jeſus Chriſt,
for whom he was ſent to prepare the way, and to whom he was ready to
£ransfer all the intereſt he had in the affections of the people, and would
have them no longer to debate whether John was the Meſfiah or no, but
to look for him that was really ſo. * - - - • ?
(1:) John owns the Meſfiah to have a greater excellency than he had,
"and that he was in all things preferable to him ; he is one the latchet of
wh9ſe shoe he does not think himſelf worthy to unlooſe ; he does not
think himſelf worthy to be the meaneſt of his ſervants to help him on
and off with his ſhoes John was a prophet, yea more than a prophet, more
ſo than any of the Old Teſtament prophets ; but Chriſt was a Prophet
more than John, for it was both by the Spirit of Christ, and of the grace
of Christ, that all the prophets propheſied, and John among the reſt,
1 Pet, 1. 10, 11. This was a great truth which John came to preach ;
but the manner of his expreſſing it beſpeaks his humility, and in it he
Tot only does justice to the Lord Jeſus, but does him honour too ; “He
is one whom I am not worthy to approach, or draw nigh to, no not as a
{ervant.” . Thus highly does it become us to ſpeak of Chriſt, and thus
humbly of ourſelves.
(2.) He owns him to have a greater energy than he had ; “He is
*mighlier than J, and does that which I cannot do, both for the comfort
of the faithful, and for the terror of hypocrites and diffemblers.” They
thought that a wonderful power went along with John ; but what was
that, compared with the power which Jeſus would come clothed with ?
[1..] John can do no more than baptize with water, in token of this, that
*aptize with the Holy Ghost; he can give the Spirit, to cleanſe and purify
the heart, not only as water waſhes off the dirt on the outſide, but as fire
Purges out the droſs that is within, and mells down the metal, that it
may be caſt into a new mould. [2.] John can only preach a distinguish-
2.7%
º ; but Chriſt hath his fan in his hand, with which he can, and will,
Perfectly part between the wheat and the chaff; he will thoroughly purge
his floor, it is his own, and therefore he will purge it, and will caſt out of his
£hurch the unbelieving impenitent Jews, and confirm in his church all that
faithfully follow him. [3] John can only ſpeak comfort to thoſe that re-
ceive the goſpel, and, like other prophets, ſay to the righteous, that it
shall be well with them ; but Jeſus Chriſt will give them comfort. John
can only promiſe them that they ſhall be ſafe ; but Chriſt will make
them fo, he will gather the wheat into his garner; good, ſerious, ſolid
People he will gather now into his church on earth, which ſhall be made
up of ſuch, and he will ſhortly gather them into his church in heaven,
ST, LUKE, III.
| by the malice of Herod ; (v. 19, 20.) Herod the tetrarch bei
The Impriſonment of John the Baptiſt.
{trength. Fifthly, He was a copious preacher; many other things he
- He preached
a great deal, ſhunned not to declare the whole counſel of God; and he
varied in his preaching, that thoſe who were not reached, and touched,
and wrought upon, by one truth, might be by another. -
III. How full a ſtop was put to John’s preaching; when he was in
the midſt of his uſefulneſs, going on thus ſucceſsfully, he was impriſoned
reproved
doctrine, and by word and fign ſeparate between the precious and the ||
where they ſhall be for ever ſheltered. [4.] John can only threaten hy-
pocrites, and tell the barren trees that they ſhall be hewn down, and cast
into the fire ; but Chriſt can execute that threatening ; thoſe that are as
chºff, light, and vain, and worthleſs, he will burn with fire unquenchable.
John refers here to Mal. 3. 18.-4. 1, 2. Then when the “ floor is
Purged, ye ſhall return, and diſcern between the righteous and the
wicked, for the day comes, that ſhall burn as an oven.”
The evangeliſt concludes his account of John’s preaching, with an et
**tera ; (v. 18.). Many other things in his eahortation preached he unto
the people, which are not recorded. First, John was an affectionate
Preacher; he was wºpaxxxây—exhorting, beſeeching; he preſſed things
home upon his bearers, followed his doćtrine cloſe, as one in earneſt.
Secondly, He was a practical preacher; much of his preaching was exhorta-
tation, quickening them to their duty, dire&ing them in it, and not
amuſing them with matters of nice ſpeculation. Thirdly, He was a po-
pular preacher; though he had Scribes and Phariſees, men of polite
learning, attending his miniſtry, and Sadducees, men of free thought, as
they pretended, yet he addreſſed himſelf to the people, aſp?s rêy Azov—to
the laity, and accommodated himſelf to their capacity, as promifing him-
ſelf beſt ſucceſs among them. Fourthly, He was an evangelical preacher,
for ſo the word here uſed figuifies ; ivytºto–he preached the goſpel
to the people; in all his exhortalions, he directed people to Chriſt, and ex-
cited and encouraged their expectations of him, When we preſs duty
wpon People, we muſt direct them to Chriſt, both for righteouſneſs and
|
by him, not only for living in inceſt with his brother ; wife,
but for the many other evils which Herod had done, (for thoſe that are
| wicked in one inſtance, are commonly ſo in many other,) he could not bear
it, but contračted an antipathy to him for his plain dealing, and added this
wickedneſs to all the reſt, which was indeed above'ali, that he shut up
John in priſon, put that burning and ſhining light under a buſhel. Bé-
cauſe he could not bear his reproofs, others ſhould be deprived of the
benefit of his inſtructions and counſels. Some little good he might do
to thoſe who had acceſs to him, when he was in priſon ; but nothing to
what he might have done, if he had had liberty to go about all the
country, as he had done. We cannot think of Herod’s doing this, with-
out the greateſt compaſſion and lamentation; nor of God’s permitting
it, without admiring the depth of the divine counſels, which we cannot
account for ; muſt he be filenced, who is the voice of one crying in the
wilderneſs P Muſt ſuch a preacher be ſhut up in priſon, who ought
to have been ſet up in the courts of the temple But thus the faith
of his diſciples muſt be tried ; thus the unbelief of thoſe who re-
jećted him muſt be puniſhed ; thus he muſt be Chriſt's forerunner in
ſuffering as well as preaching ; and thus, having been for about a year
and a half preparing people for Chriſt, he muſt now give way to him,
and the Sun being riſen, the morning-ſtar muſt of courſe diſappear.
21. Now when all the people were baptized, it came
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to paſs that Jeſus alſo being baptized, and praying, the
they ought to purify and cleanſe themſelves ; but Chriſt can, and will, | heaven was opened 22. And the H ly Ghoſt deſcended
in a bodily ſhape like a dove upon him, and a voice came
from heaven, which ſaid, Thou art my beloved Son, in
thee I am well pleaſed. 23. And Jeſus himſelf began to
be about thirty years of age, being (as was ſuppoſed) the
ſon of Joſeph which was the ſon of Heli, 24. Which was
the ſon of Matthat, which was the ſon of Levi, which was
the ſon of Melchi, which was the ſon of Janna, which was
the ſon of Joſeph, 25. Which was the ſon of Mattathias,
which was the ſon of Amos, which was the ſon of Naum,
which was the ſon of Eſli, which was the ſon of Nagge,
26. Which was the ſon of Maath, which was the ſon of
Mattathias, which was the ſon of Semei, which was the ſon
of Joſeph, which was the ſon of Judah, 27. Which was
the ſºn of Joanna, which was the ſon of Rheſa, which was
the ſon of Zorobabel, which was the ſon of Salathiel, which
was the ſon of Neri, 28. Which was the ſon of Melchi,

which was the ſon of Addi, which was the ſon of Coſam,
which was the ſon of Elmodam, which was the ſon of Er,
29. Which was the ſon of Joſe, which was the ſºn of Elie-
| zer, which was the ſon of Jorim, which, was the ſon of
Matthat, which was the ſon of Levi, 30. Which was the
Jön of Simeon, which was the ſon of Juda, which was the ſon
of Joſeph, which was the ſon of Jonan, which was the ſºn of
Eliakim, 31. Which was the ſon of Melea, which was the
|ſon of Menan, which was the ſon of Mattatha, which was
the ſon of Nathan, which was the ſon of David," 32. Which
was the ſon of Jeſſe, which was the ſon of Obed, which was
!he ſºn of Booz, which was the ſon of Saimon, which was
the ſon of Naafſon, 33. Which was the ſon of Aminadab,
which was the ſon of Aram, which was the ſºn of Efrom,
which was the ſon of Phares, which was the ſºn of Juda,
34. Which was the ſon of Jacob, which was the ſon of Haac,
which was the ſon of Abraham; which was the ſon of Ihara,
*-
\
The Genealogy of Chriſt, *
ST. LUKE, III.
which was the ſon of Nachor, 85, which was the ſºn of
Sala,
Jön of Arphaxad, which was the ſon of Sem, which was the
was the ſon of Jared, which was the ſon of Maleleel, which
was the ſon of Cainan, 38. Which was the ſon of Enos,
which was the ſon of Seth, which was the ſon of Adam,
which was the ſon of God.
. The evangeliſt mentioned John’s impriſonment before Chriſt’s being
baptized, though it was near a year after it, becauſe he would finiſh the
Ítory of John’s miniſtry, and then introduce that of Chriſt. Now here
we have, i e -
I. A ſhort account of Chriſt's baptiſm, which had been more fully
related by St. Matthew. Jeſus came, to be baptized of John, and he
was ſo, v. 21, 22. - - J
I. It is here ſaid, that when all the people were baptized, then Jeſus was
baptized ; all that were then preſent. Chriſt would be baptized laſt,
among the common people, and in the rear of them ; thus he humbled
himſelf, . and made himſelf of no reputation, as one of the leaſt, nay, as
leſs than the leaſt. He ſaw what multitudes were hereby prepared to
receive him, and then he appeared. -
2. Notice is here taken of Chriſt’s praying when he was baptized,
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which was not in Matthew; being baptized, and praying. He did not
confeſs ſºn, as others did, for he had none to confeſs; but he prayed, as
others did, for he would thus keep up communion with his Father.
Note, The inward and ſpiritual grace which ſacraments are the outward
and viſible figns of, muſt be fetched in by prayer ; and therefore prayer
muſt always accompany them. We have reaſon to think that Chriſt
now prayed for this manifeſtation of God's favour to him, which imme-
diately followed ; he prayed for the diſcovery of his Father’s favour to
him, and the deſcent of the Spirit.
muſt obtain by prayer; Ask of me, and I will give thee.
would put an honour upon prayer, would
In 18. W g .
3. When he prayed, the heaven was opened. He that by his power
parted the waters, to make a way through them to Canaan, now by his
Thus he
power parted the air, another fluid element, to open a correſpondence
with the heavenly Canaan. Thus was there opened to Chriſt, and by
tie us to it, and encourage us
What was promiſed to Chriſt, he
t
*
him to us, a new and living way into the holiest ; fin had ſhut up heaven,
but Chriſt’s prayer opened it again.
heaven ; Knock, and it shall be opened unto you.
4. “ The Holy Ghoſt deſcended in a bodily ſhape like a dove upon |
him ;” our Lord Jeſus was now to receive greater meaſures of the Spirit
than before, to qualify him for his prophetical office, Iſa. 61. J. When
he begins to preach, the Spirit of the Lord is upon him. Now this is
here expreſſed by a ſenſible evidence for his encouragement in his work,
and for the ſatisfaction of John the Baptiſt;.. for he was told before, that
by this fign if ſhould be notified to him,' which was the Chriſt. Dr.
Lightfoot ſuggeſts, that the Holy Ghoſt deſcended in a bodily ſhape,
that he might be revealed to be a perſonal Subſtance, and not merely
an Operation of the Godhead ; and thus (faith he) was made a full,
clear, and ſenfible demonſtration of the Trinity, at the beginning of the
goſpel ; and very fitly is this done at Chriſt’s baptiſm, who was to make
the erdinance of baptiſm a badge of the profeſſion of that faith, in the
dočtrine of the Trinity, Father, Son, and Holy Ghost. - -
5. There came a voice from heaven, from God the Father, from the
excellent glory; (ſo it is expreſſed, 2 Pet. 1. 17.) Thou art my beloved
Son. Here, and in Mark, it is expreſſed as ſpoken to Chriſt ; in Mat-
thew, as ſpoken of him ; This is my belt ved Son. It comes all to one ;
it was intended to be a notification to John, and as ſuch was properly
expreſſed by, This is my beloved Son ; and likewiſe an anſwer to his
prayer, and ſo it is moſt fitly expreſſed by, Thou art. It was foretold
concerning the Meſſiah, I will be his Father, and he shall be my Son,
2 Sam. 7. 14. I will make him my First-born, Pſ. 89, 27. It was alſo
foretold that he ſhould be God’s Élect, in whom his ſoul delighted; (Iſa.
42. 1.) and, accordingly, it is here declared, Thou art my beloved Son, in
whom I am well-pleaſed. . .
II. A long account of Chriſt’s pedigree, which had been more briefly
related by St. Matthew. Here is,
Prayer is an ordinance that opens
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Saruch, which was the ſon of Ragau, which was the ſon of | Jo
Phalec, which was the ſon of Heber, which was the ſon of
36. Which was the ſon of Cainan, which was the
|}
Jön of Noe, which was the ſon of Lamech, 37. Which was,
the ſon of Mathuſaſa, which was the ſon of Enoch, which
1. His age; He now began to §e about thirty years of age. So old
ſeph was, when he ſtood before Pharaoh, (Gen. 41. 46.) David,
when he began to reign; (2 Sam. 5. 4.) and at this age the prieſts were
to eater upon the full execution of their office, Numb. 4. 3. Dr.
Lightfoot thinks that it is plain, by the manner of expreſſion here, that
he was juſt twenty-nine years old complete, and entering upon his thir.
tieth year, in the month Tisri ; that, after this, he lived three years and
a half, and died when hé was thirty-two years old and a half. Three
years and a half, the time of Chriſt’s miniſtry, is a period of time very
remarkable in ſcripture; three years and/ºr months the heavens were
ſhut up in Elijah's time, Luke 4. 25. Jam. 5, 17. This was the half
week in which the Meſfiah was to confirm the covenant, Dan. 9. 27.
This period is expreſſed in the prophetical writings by a time, times,
and half a time, (Dan. 12. 7. Rev. 12, 14.) and by forty-two months,
and a thouſand two hundred and threeſcore days, Rev. 11. 2, 3. It is
the time fixed for the witneſſes’ propheſying in ſackcloth, in conformity
to Chriſt’s preaching in his humiliation juſt ſo long. . .
2. His pedigree, v. 23, &c. Matthew had given us ſomewhat of
this, (he goes no higher than Abraham,) but Luke brings it as high as
Adam. Matthew deſigned to ſhew that Chriſt was the Son of Abraham,
in whom all the families of the earth are bleſſed, and that he was Heir
to the throne of David; and therefore he begins with Abraham, and
brings the genealogy down to Jacob, who was the father of Joſeph, an
heir-male of the houſe of David ; but Luke, deſigning to ſhew that
Chriſt was the Seed of the woman, that ſhould break the ſerpent’s head,
traces his pedigree upward as high as Adam, and begins it with Eli, or
Heli, who was the father, not of Joſeph, but of the virgin Mary. And
ſome ſuggeſt, that the ſupply which our tranſlators all along inſert here,
is not right, and that it ſhould not be read which, that is, which Joſeph,
gr
| was the ſon of Heli, but which Jeſus ; he was the ſon of Joſeph, of Eli,
of Matthat, &c. and he, that is, Jeſus, was the ſon of Seth, of Adam, of
God, v, 38. The difference between the two evangeliſts in the genea-
logy of Chriſt, has been a ſtumbling-block to infidels that cavil at the
word; but ſuch a one as has been removed by the labours of learned men,
both in the early ages of the church, and in latter times, to which we
refer ourſelves. Matthew draws the pedigree from Solomon, whoſe na-
tural line ended in Jeconias, the legal right was transferred to Salathiel,
who was of the houſe of Nathan, another ſon of David, which line Luke
here purſues, and ſo leaves out all the kings of Judah. It is well for us,
that our ſalvation doth not depend upon our being able to ſolve all theſe
difficulties, nor is the divine authority of the goſpels at all weakened by
them; for the evangeliſts are not ſuppoſed to write theſe genealogies.
either of their own knowledge, or by divine inſpiration, but to have céf
pied them out of the authentic records of the genealogies among the
Jews, the heralds’ books, which therefore they were obliged to follow ;
and in them they found the pedigree of Jacob, the father of Joſeph, to
be as it is ſet down in Matthew ; and the pedigree of Heli, the father of
Mary, to be as it is ſet down here in Luke ; and this is the meaning of
6s youí& ro, (v. 23.) not, as it was ſuppoſed, referring only to Joſeph,
but uti ſancitum est lege—as it is entered into the books, as we find it upon
record ; by which it appeared, that Jeſus was both by father and mo-
ther’s fide the Son of David ; witneſs this extract out of their own re-
cords, which any one might at that time have liberty to compare with
the original, and further #. evangeliſt needed not to go ; nay, had they
varied from that, they had not gained their point. Its not being con-
tradićted at that time, is ſatisfaction enough to us now, that it is a true
copy, as it is further worthy of our obſerving, that, when thoſe records.
of the Jewiſh genealogies had continued thirty or forty years after theſe
extracts out of them, long enough to juſtify the evangeliſts therein, they
were all loſt and deſtroyed with the Jewiſh ſtate and nation ; for now
there was no more occaſion for them. - *
One difficulty occurs between Abraham and Noah, which gives us.
ſome perplexity, v. 35, 36, Sala is ſaid to be the ſon ºf Cainan, and he
the ſon of Arphawad, whereas Sala was the ſon of Arphaxad, (Gen.
10, 24–11. 12.) and there is no ſuch man as Cainan found there. But
as to that, it is ſufficient to ſay that the Seventy Interpreters, who, before
our Saviour’s time, tranſlated the Old Teſtaunent into Greek, for reaſons
beſt known to themſelves inſerted that Cainan ; and St. Luke, writing
among the Helleniſt Jews, was obliged to make uſe of that tranſlation,
and therefore to take it as he found it.
'I he genealogy concludes with this, “ who was the ſon of Adam, .
the ſon of God.” (1.) Some refer it to Adam ; he was in a peculiar
manuer the ſon of God, being, more immediately than any of his offspring,
the offspring of God by creation. (2.) Others refer it to Chriſt, and

ſo make the laſt words of this genealogy to ſpeak his divine and human
pature. He was both the Son of Adam and the Son of God, that he
might be a proper Mediator between. God and the ſons of Adam, and
might bring the ſons of Adam to be, through him, the ſons of God.
We left Chriſt newly baptized, and owned by a voice from heaven, and the
déſéent of the Holy Ghoſt upon him. Now, in this chapter, we have,
I. A further preparation of him for his public miniſtry, by his being
tempted in the wilderneſs, of which we had the ſame account before in
Matthew as we have here. II. His entrance upon his public work in
Galilee, (v. 14, 15.) particularly, 1. At Nazareth, the city where he had
been bred up, (v. 16.30.) which we had no account of before in Matthew,
2. At Capernaum, where, having preached to admiration, (v. 31, 32.) he
cast the Devil out of a man that was poſſeſſed, (v. 33.37.) cured Peter's
mother-in-law of a fever, (v. 38, 39.) and many others that were ſick and
poſſeſſed; (e. 40, 41.) and then went, and did the ſame in other cities of
Galilee, v. 42.44. - * -
1. ANP Jeſus, being full of the Holy Ghoſt, re-
turned from Jordan, and was led by the Spirit
into the wilderneſs, 2. Being forty days tempted of
the Devil; and in thoſe days he did eat nothing: and
when they were ended, he afterward hungered. 3. And
the Devil ſaid unto him, If thou be the Son of God, com- |
mand this ſtone that it be made bread. 4. And Jeſus
anſwered him, ſaying, It is written, that man ſhall not
live by bread alone, but by every word of God. 5. And
the Devil, taking him up into a high mountain, ſhewed
unto him all the kingdoms of the world in a moment of
time. 6. And the Devil ſaid unto him, All this power
will I give thee, and the glory of them; for that is de-
livered unto me, and to whomſoever I will, I give it. 7,
If thou therefore wilt worſhip me, all ſhall be thine. , 8.
And Jeſus anſwered and ſaid unto him, Get thee behind
me, Satan : for it is written, Thou ſhalt worſhip the
Lord thy God, and him only ſhalt thou ſerve. 9. And
he brought him to Jeruſalem, and ſet him on a pinnacle"
of the temple, and ſaid unto him,. If thou be the Son of
God, caſt thyſelf down from hence. 10, For it is
written, He ſhall give his angels charge over thee, to keep
thee. 11. And in their hands they ſhall bear thee up,
left at any time thou daſh thy foot againſt a ſtone. 12.
And Jeſus, anſwering, ſaid unto him, It is ſaid, Thou ſhalt
not tempt the Lord thy God. 13. And when the Devil
had ended all the temptation, he departed from him for a
ſeaſon. » * . -
º: CHAP. Iv.
...The laſt words of the foregoing chapter, that Jeſus was the Son of
Adam, beſpeak him to be the Seed of the woman ; being ſo, we have him
here, according to the promiſe, breaking the ſerpent’s head, baffling and
foiling the Devil in all his temptations, who by one temptation had
baffled and foiled our firſt parents. Thus, in the beginning of the war,
he made repriſals upon him, and conquered the conqueror, .
In this ſtory of Chriſt’s temptation, obſerve,
I. How he was prepared and fitted for it. He that defigned him the
trial, furniſhed him accordingly; for though we know not what exer-
ciſes may be before us, nor what encounters we may be reſerved for,
Chriſt did, and was provided accordingly ; and God doth for us, and we
hope will provide accordingly.
1. He was full of the Holy Ghoſt, who had deſcended on him like a
dove; he had now greater meaſures of the gifts, graces, and comforts,
of the Holy Ghoſt than ever before. Note, Thoſe are well armed againſt
the ſtrongeſt temptations, that are full of the Holy Ghost.
• 2. He was newly returned from Jordan, where he was baptized, and
ST. LUKE, Iv.
The Temptation in the Wilderneſs.
he was prepared for this combat. Note, When we have had the moſt
comfortable communion, with God, and the cleareſt diſcoveries of his
favour to us, we may expect that Satan will ſet upon us, (the richeſt ſhip
is the pirate’s prize,) and that God will ſuffer him to do ſo, that the
power of his grace may be manifeſted and magnified. - -
3. He was “ led by the Spirit into the wilderneſs,” by the good
Spirit, who led him as a Champion into the field, to fight the enemy
Sthat he was ſure to conquer. His being led into the wilderneſ, (1.) Gave
ſome advantage to the tempter; for there he had him alone, no friend
with him, by whoſe prayers and advice he might be aſſiſted in the hour
of temptation. Woe to him that is alone. He might give Satan advan-
tage, who knew his own ſtrength ; we may not, who know our own
weakneſs. (2.) He gained ſome advantage to himſelf, during his forty
days faſting in the wildrneſs; we may ſuppoſe that he was wholly taken
up in proper meditation, and in conſideration of his own undertaking,
and the work he had before him, that he ſpent all this time in immediate,
intimate, converſe with his Father, as Moſes in the mount, without an
diverſion, diſtraćtion, or interruption. Of all the days of Chriſt’s #.
in the fleſh, theſe ſeem to come neareſt to the angelic perfeótion and the
heavenly life, and this prepared him for Satan's aſſaults, and hereby he
was fortified againſt them.
4. He continued faſting ; (v. 2.) In thoſe days he did eat nothing.
This faſt was altogether miraculous, like thoſe of Moſes and Elijah, and
ſhews him to be, like them, a Prophet ſent of God. It is probable that
it was in the wilderneſs of Horeb, the ſame wilderneſs in which Moſes
and Elijah faſted. As by retiring into the wilderneſ he ſhewed himſelf
perfeótly indifferent to the world, ſo by his fasting he ſhewed himſelf per.
fe&tly indifferent to the body; and Satan cannot eaſily take hold of thoſe
who are thus looſened from, and dead to, the world and the fleſh. The
more we k ep under the body, and bring it into ſubjećtion, the leſs ad-
vantage Satan has againſt us.
II. How he was aſſaulted by one temptation after another, and how
he defeated the deſign of the tempter in every aſſault, and became more
than a conqueror. During the forty days, he was tempted of the Devil; ,
(v. 2.) not by any inward ſuggeſtions, for the prince of this world had
nothing in Chriſt, by which to injećt any ſuch, but by outward ſolicita-
tions, perhaps in the likeneſs of a ſerpent, as he tempted our firſt parents.
But at the end of the forty days, he came nearer him, and did as it were
cloſe with him, when he perceived that he was a hungered, v. 2. Pro-
bably, our Lord Jeſus then began to look about among the trees, to ſee
if he could find any thing that was eatable, whence the Devil took occa-
fion to make the following propoſal to him. i
1. He tempted him to diſtrust his Father's care of him, and to ſet up
jor himſelf, and ſhift for proviſion for himſelf in ſuch a way as his Father
had not appointed for him; (v. 3.) “ If thou be the Son of God,” as
the voice from heaven declared, “ command this ſtone to be made
bread.” (1.) “I counſel thee to do it; for God, if he be thy Father,
has forgotten thee, and it will be long enough ere he ſends either ravens
or angels to feed thee.” If we begin to think of being our own carvers,
and of living by our own forecaſt, without depending upon Divine Pro-
vidence, of getting wealth “by our might and the power of our hands,”
we muſt look upon it as a temptation of Satan’s, and reječt it accord-
ingly; it is Satan’s counſel to think of an independence upon God. º
“I challenge thee to do it, if thou canſt; if thou doſt not do it, I will
ſay thou art not the Son of God; for John Baptiſt ſaid lately, God is
able of ſtones to raiſe up children to Abraham,’ which is the greater;
thou therefore haſt not the power of the Son of God, if thou doſt not
of ſtones make bread for thyſelf, when thou needeſt it, which is the leſſer.”
Thus was God himſelf tempted in the wilderneſs; “Can he furniſh a
table 2 Can he give bread º' Pſ. 78. 19, 20. >
Now, [1..] Chriſt yielded not to the temptation; he would not turn
that stone into bread; no, though he was hungry; First, Becauſe he
would not do what Satan bid him do, for that would have looked as if
there had been indeed a compačt between him and the prince of the
devils. Note, We muſt not do anything that looks like giving place to
the Devil. Miracles were wrought for the confirming of faith, and the
Devil had no faith to be confirmed, and therefore he would not do it
for him. He did his figns in the preſence of his diſciples, (John 20, 30.)
and particularly the beginning of his miracles, turning water into wine,
which he did, that his diſciples might believe on him ; (John 2. 11.)
but here in the wilderneſs he had no diſciples with him. Secondly, He
wrought miracles for the ratification of his doćtrine, and therefore till
he began to preach he would not begin to work miracles. Thirdly, He

owned by a voice from heaven to be the beloved Son of God ; and thus
would not work miracles for himſelf and his own ſupply, left he ſhould
ve
ST. LUKE, IV.
The Temptation in the wilderneſs. *
ſeem impatient of hunger, whereas he came not to pleaſe himſelf, but to
Jiffer grief, and that grief among others; and becauſe he would ſhew |
that he pleaſed not himſelf, he would rather turn water into wine, for the
credit and convenience of his friends, than stones into bread, for his own
Fourthly, He would reſerve the proof of his being the
neceſſary ſupply.
Son of God for hereafter, and would rather be upbraided by Satan with
*w being weak, and not able to do it, than be perſuaded by Satan to do that
which it was not fit for him to do ; thus he was upbraided by his ene-
mies as if he could not ſave himſelf, and come down from the croſs, when
he could have come down, but would not, becauſe it was not fit that he
ſhould. Fifthly, He would not do any thing that looked like diſtruſt of
his Father, or acting ſeparately from him, or any thing diſagreeable to
his preſent ſtate. Being in all things made like unto his brethren, he
would, like the other children of God, live in a dependence upon the
Divine Providence and promiſe, and truſt him either to ſend him a ſupply
into the wilderneſs, or to lead him to a city of habitation where there was
a ſupply, as he uſed to do, (Pſ. 107. 5...7.) and in the mean time would
Jupport him, though he was hungry, as he had done, theſe forty days paſt.
[2.] He returned a ſcripture-anſwer to it; (v. 4.) It is written.
This is the firſt word recorded as ſpoken by Chriſt after his inſtalment
in his prophetical office; and it is a quotation out of the Old Teſtament,
to ſhew, that he came to aſſert and maintain the authority of the ſcripture
as uncontrollable, even by Satan himſelf. And though he had the Spirit
without meaſure, and had a doćtrine of his own to preach, and a religion
to found, yet it agreed with Moſes and the prophets, whoſe writings he
therefore lays down as a rule to himſelf, and recommends to us as a reply
to Satan and his temptations. The word of God is our ſword, and faith
in that word is our shield; we ſhould therefore be mighty in the ſcrip-
tures, and go in that might, go forth, and go on, in our ſpiritual warfare,
know what is written, for it is for our learning, for our uſe. The text of
ſcripture he makes uſe of, is quoted from Deut. 8. 3. “Man shall not
live by bread alone. I need not turn the ſtone into bread, for God can
fend manaa for my nouriſhment, as he did for Iſrael; man can live by
every word of God, by whatever God will appoint that he ſhall live by.”
How had Chriſt lived, lived comfortably, theſe laſt forty days * Not by
Öread, but by the word of God, by meditation upon that word, and
communion with it, and with God in and by it ; and in like manner he
could live yet, though now he began to be a hungered. God has many
ways of providing for his people, without the ordinary means of ſub-
fiſtence; and therefore he is not at any time to be diſtruſted, but at
all times to be depended upon, in the way of duty. If meat be wanting,
God can take away the appetite, or give ſuch degrees of patience as will
enable a man even to laugh at deſtruction and famine, (Job 5, 22.) or
make pulſe and water more nouriſhing than all the portion of the king's
meat, (Dan. 1. 12, 13.) and enable his people to rejoice in the Lord,
when the fig-tree doth not bloſſom, Hab. 1. 12, 13. She was an active
believer, who ſaid that ſhe had made many a meal’s meat of the promiſes
when ſhe wanted bread. - *
2. He tempted him to accept from him the kingdom, which, as the
'Son of God, he expected to receive from his Father, and to do him ho-
mage for, v. 5.8. This evangeliſt put this temptation ſecond, which
Matthew had put laſt, and which it ſhould ſeem, was really the laſt ; but
Luke was full of it, as the blackeſt and moſt violent, and therefore haſt-
ened to it.
to them the forbidden fruit, firſt as good for food, and then as pleaſant to
the eyes; and they were overpowered by both theſe charms. Satan here
firſt tempted Chriſt to turn the ſtones into bread, which would be good
for food, and then ſhewed him the kingdoms of the world and the glory
of them, which was pleaſant to the eyes; but in both theſe he overpowered
Satan, and perhaps, with an eye to that, Luke changes the order. Now
obſerve, i -
(1.) How Satan managed this temptation, to prevail with Chriſt to be-
come a Tributary to him, and to receive his kingdom by delegation from him.
[1..] He gave him a proſpect of “all the kingdoms of the world in
a moment of time,” an airy repreſentation of them, ſuch as he thought
moſt likely to ſtrike the fancy, and ſeem a real proſpect; to ſucceed
the better, he took him up for this purpoſe into a high mountain ; and
becauſe we next after the temptation find Chriſt on the other fide Jordan,
fome think it probable that it was to the top of Piſgah that the Devil
took him, whence Moſes had a fight of Canaan ; that it was but a phan-
taſm that the Devil here preſented our Saviour with, as the prince of
the power of the air, is confirmed by that circumſtance which Luke
here takes notice of, that it was done in a moment of time ; whereas, if a
man take a proſpe&t of but one country, he muſt do it ſucceſſively, muſt
Vol. IV. No. 82. -
have the heathen for his inheritance, Pſ. 2. 8.
| behind me, Satan, I cannot bear the mention of it.
In the Devil’s tempting of our firſt parents, he repreſented |
turn himſelf round, and take a view firſt of one part and then of ańother.
Thus the Devil thought to impoſe upon our Saviour with a fallacy—a
deceptio viſus; and by making him believe that he could sheiw, him all
the kingdoms of the world, would draw him into an opinion that he could
give him all thoſe kingdoms. • .
[2.] He boldly alleged, that theſe kingdoms were all delivered to him,
that he had power to diſpoſe of them, and all their glory, and to give it
to whomſoever he would, v. 6. Some think that herein he pretended to
be an angel of light, and that, as one of the angels that was ſet over the
kingdoms, he had out-bought, or out-fought, all the reſt, and ſo was
intrusted with the diſpoſal of them all, and, in God’s name, would give
them him, knowing they were deſigned for him; but clogged with this
condition, that he ſhould fall down and worship him ; which a good angel
would have been ſo far from demanding, that he would not have admitted
it, no, not upon ſhewing much greater things than theſe, as appears, Rev.
14. 10.—22. 9. But I rather take it, that he claimed this power as
Satan, and as delivered to him, not by the Lord, but by the kings and
people of theſe kingdoms, who gave their power and honour to the
Devil, Eph. 2. 2. Hence he is called the god of this world, and the
prince of this world. It was promiſed to the Son of God, that he ſhould
. “Why,” ſaith the Devil,
“heathen are mine, are my ſubječts and votaries; but, however, they
ſhall be thine, I will give them thee, upon condition that thou worship
me for them, and ſay that they are the rewards which I have given thee,
as others have done before thee, (Hoſ. 2. 12.) and conſent to have and
hold them by, from, and under, me.” $ -
[3.] He demanded of him homage and adoration ; “If thou wilt
worſhip me, all ſhall be thine,” v. 7. Firſt, He would have him wor-
ſhip him himſelf. Perhaps he does not mean ſo as never to worſhip
God, but let him worſhip him in conjunétion with God; for the Devil
knows, if he can but once come in a partner, he ſhall ſoon be ſole pro-
prietor. ScCondly, He would indent with him, that, when, according
to the promiſe made to him, he had got poſſeſſion of the kingdoms of
this world, he ſhould make no alteration of religions in them, but permit
and ſuffer the nations, as they had done hitherto, to ſacrifice to devils,
(1 Cor. 10. 20.) that he ſhould ſtill keep up demon-worship in the world,
and then let him take all the power and glory of the kingdoms, if he
pleaſed. Let who will, take the wealth and grandeur of this earth, Satan
has all he would have, if he can but have men’s hearts, and affections,
and adorations, can but work in the children of diſobedience ; for then he
effectually devours them. •
(2.) How our Lord Jeſus triumphed over this temptation. He gave
it a peremptory repulſe, rejećted it with abhorrence ; (v. 8.) “Get thee
What'ſ worſhip the
enemy of God, whom I came to ſerve? and of man, whom Icame to ſave 3
No, I will never do it.” Such a temptation as this, was not to be reaſoned
with, but immediately refuſed; it was preſently knocked on the head with one
word, It is written, “Thou ſhalt worſhip the Lord thy God;” and not only fo,
but him only, him, and no other. And therefore Chriſt willnot worſhip Satan,
nor, when he has the kingdoms of the world delivered to him by his Father,
as he expects ſhortly to have, will he ſuffer any remains of the worſhip
of the Devil to continue in them. No, it ſhall be perfeótly rooted out
and aboliſhed, wherever his goſpel comes. He will make no compoſition
with him. Polytheiſm and idolatry muſt go down, as Chriſt’s kingdom
gets up. Men muſt be “turned from the power of Satan unto God,”
from the worſhip of devils to the worſhip of the only living and true
God; this is the great divine law that Chriſt will re-eſtabliſh among
men, and by his holy religion reduce men to the obedience of, “That
God only is to be, ſerved and worſhipped ;” and therefore whoever ſet
up any creature as the object of religious worſhip, though it were a faint,
or an angel, or the virgin Mary herſelf, they direélly thwart Chriſt’s de-
ſign, and relapſe into heatheniſm. -- *
3. He tempted him to be his own Murderer, in a preſumptuous con-
fidence of his Father’s protećtion, ſuch as he had no warrantfor. Obſerve,
(1.) What he deſigned in this temptation 3 Aſ thou be the Son of God,
cast thyself down, v. 9. [i.] He would have him ſeek for a new proof
of his being the Son of God, as if that which his Father had given him
by the voice from heaven, and the deſcent of the Spirit upon him, were
not ſufficient, which would have been a diſhonour to God, as if he had
not choſen the moſt proper way of giving him the aſſurance of it; and it
would have argued a diſlruſt of the Spirit's dwelling in him, which was
the great and moſt convincing proof to himſelf of his being the Son of
God, Heb. 1. 8, 9. [2.] He would have him ſeek a new method of
proclaiming and publiſhing this to the world. The Devil, in effect, fug-
5 A.
Y
of God, among a company of ordinary people who attended John’s bap- |
tiſm; that his honours were proclaimed ; but if he would now declare
from the pinnacle of the º, among all the great people who attend
the temple-ſervice, that he was the Son of God, and then, for proof of
it, throw himſelf down unhurt, he would preſently be received by every {
body as a Meſſenger ſent from heaven. Thus Satan would have him
ſeek honours of his deviſing, (in contempt of thoſe which God had put
on him,) and manifeſt himſelf in the temple at Jeruſalem; whereas God
defigned he ſhould be more manifeſt among John’s penitents, to whom
his doćtrine would be more welcome than to the prieſts. [3.]. It is pro-
bable, that he had ſome hopes, that, though he could not throw him
down, the fall might be his death, and then he ſhould have got him finely
out of the way. * , - * - -
(2.) How he backed and enforced this temptation. He ſuggeſted,
It is written, v. 10. Chriſt had quoted ſcripture againſt him ; and he
quote ſcripture as well as he. It has been uſual with heretics and ſe-
ducers, to pervert ſcripture, and to preſs the ſacred writings into the ſer-
wice of the worſt of wickedneſs. He shall give his angels charge over
thee, if thou be his Son, and in their hands they shall bear thee up. And
now that he was upon the pinnacle of the temple, he might eſpecially
expe&t this miniſtration of angels; for if he were the Son of God, the
temple was the proper place for him to be in, (ch. 2. 46.) and if any
place under the ſun had a guard of angels conſtantly, it muſt needs be
that, Pſ, 68. 17. It is true, God has promiſed the protećtion of angels,
to encourage us to truſt him, not to tempt him ; as far as the promiſe
of God’s preſence with us, ſo far the promiſe of the angels’ miniſtration
goes, but no further ; “They ſhall keep thee when thou goeſt on the
ground, where thy way lies, but not if thou wilt preſume to fly in the air.”
(3.) How he was baffled and defeated in the temptation, v. 12. Chriſt
quoted Deut. 6, 16, where it is ſaid, Thou shalt not tempt the Lord thy
6od, by defiring a fign for the proof of divine revelation, when he has
already given that which is ſufficient; for ſo Iſrael did, when they tempted
God in the wilderneſs, ſaying, He gave us water out of the rock ; but can
he give flesh alſo 2 This Chriſt would be guilty of, if he ſhould ſay, “He
did indeed prove me to be the Son of God, by ſending the Spirit upon
me, which is the greater; but can he alſo give his angels a charge con-
cerning me, which is the leſſer P” *
III. What was the reſult and iſſue of this combat, v. 13. Our vic-
torious Redeemer kept his ground, and came off a Conqueror, not for
himſelf only, but for us alſo.
1. The Devil emptied his quiver; He ended all the temptation. Chriſt
gave him opportunity to ſay and do all he could againſt him; he let him
try all his force, and yet defeated him. Did Chriſt ſuffer, being tempted,
till all the temptation was ended ? And muſt not we expect alſo to paſs
all our trials, to go through the hour of temptation aſſigned us 2
2. He then quitted the field; he departed from him; he ſaw it was to
no purpoſe to attack him; he had nothing in him for his fiery darts to
faſten upon ; he had no blind fide, no weak or unguarded part in his
wall, and therefore Satan gave up the cauſe. Note, If we refiſt the
Bevil, he will flee from us. - -
3. Yet he continued his malice againſt him, and departed with a reſo-
lution to attack him again ; he departed but for a ſeaſon, &xe wagg—
till a ſeaſon, or till the ſeaſon when he was again to be let looſe upon him,
not as a tempter, to draw him to fin, and ſo to ſtrike at his head, which
was what he now aimed at, and was wholly defeated in ; but as a perſe-
cutor, to bring him to ſuffer by Judas, and the other wicked inſtruments
ST. LUKE, IV.
geſts, that it was in an diſture corner that he was atteſted to be the Son ||
|30. But he, paſſing through
whom he employed, and ſo to bruiſe his heel, which it was told him
(Gen. 3. 15.) he ſhould have to do, and would do, though it would be
the breaking of his own head. He departed now till that ſeaſon came,
which Chriſt calls the power of darkneſs, (ch. 22. 53.) and when the
Prince of this world would again come, John 14. 30.
14. And Jeſus returned in the power of the Spirit into
Galilee: and there went out a fame of him through all the
region round about. , 15. And he taught in their ſyna-
gogues, being glorified of all. 16. And he came to Naza-
reth, where he had been brought up : and as his cuſtom
was, he went into the ſynagogue on the ſabbath-day, and
Chriſt in the Synagogue of Nazareth.
him the book of the prophet Eſaias : and when he had
opened the book, he found the place where it was writ-
ten, 18. The Spirit of the Lord is upon me, becauſe he
hath anointed me to preach the goſpel to the poor, he hath
ſent me to heal the broken-hearted, to preach deliverance
to the captives, and recovering of fight to the blind, to ſet
at liberty them that are bruiſed, 19. To preach the ac-
ceptable year of the Lord. 20. And he cloſed the book,
and he gave it again to the miniſter, and fat down ; and
tº - - * : * – . - the eyes of all them that were in the ſynagogue were faſt-
down, to do him the leaſt miſchief, yet, if he would but throw himſelf |
ened on him. 21. And he began to ſay unto them, This
day is this ſcripture fulfilled in your ears. 22. And all
bare him witneſs, and wondered at the gracious words
I which proceeded out of his mouth. And they ſaid, Is
thought he would be quits with him, and would ſhew that he could || not this Joſeph’s ſon 23. And he ſaid unto them, Ye will
ſurely ſay unto me this proverb, Phyſician, heal thyſelf:
whatſoever we have heard done in Capernaum, do alſo
here in thy country. 24. And he ſaid, Verily I fly unto
you, No prophet is accepted in his own country. 25. But
i tell you of a truth, Many widows were in Iſrael in the
days of Elias, when the heaven was ſhut up three years
and ſix months, when great famine was throughout all
the land: 26. But unto none of them was Elias ſent, ſave
unto Sarepta, a cily of Sidon, unto a woman that was a
widow. 27. And many lepers were in Iſrael in the time
of Eliſeus the prophet: and none of them was cleanſed
ſaving Naaman the Syrian. , 28. And all they in the ſyna-
gogue, when they heard theſe things, were filled with
wrath, 29. And roſe up, and thruſt him out of the city,
and led him unto the brow of the hill, (whereon their
city was built,) that they might caſt him down headlong.
the midſt of them, went his
way: •
After Chriſt had vanquiſhed the evil ſpirit, he made it appear how
| much he was under the influence of the good Spirit; and having de-
fended himſelf againſt the Devil’s aſſaults, he now begins to act offen-
Jively, and to make thoſe attacks upon him by his preaching and miracles,
which he could not refift or repel. Obſerve, .
I. What is here ſaid, in general, of his preaching, and the entertain-
ment it met with in Galilee, a remote part of the country, diſtant from
Jeruſalem; it was a part of Chriſt’s humiliation, that he began his mi-
miſtry there. But, 1. Thither he came in the power of the Spirit. The
ſame Spirit that qualified him for the exerciſe of his prophetical office,
ſtrongly inclined him to it. He was not to wait for a call from men,
for he had light and life in himſelf. 2. There he taught in their ſyna-
gogues, their places of public worſhip, where they met; not, as in the tem-
ple, for ceremonial ſervices, but for the moral ačts of devotion, to read,
expound, and apply, the word, to pray and praiſe, and for church-diſci-
pline; theſe came to be more frequented fince the captivity, when the
ceremonial worſhip was near expiring. 3. This he did ſo as that he
gained a great reputation; A fame of him went through all that region;
(v. 14.) and it was a good fame ; for (v. 15.) he was glorified of all.
Fvery body admired him, and cried him up ; they never heard ſuch
preaching in all their lives. Now, at firſt, he met with no contempt or
contradićtion; all glorified him, and there were none as yet that vilified
him. -
II. Of his preaching at Nazareth, the city where he was brought up ;
and the entertainment it met with there. And here we are told, how he
preached there, and how he was perſecuted.
1. How he preached there. In that obſerve,
(1.) The opportunity he had for it 3. He came to Nazareth when he
had gained a reputation in other places, in hopes that thereby ſomething
at leaſt of the contempt and prejudice with which his countrymen would
look upon him, might be worn off. There he took occaſion to preach,
itood up for to read. 17. And there was delivered unto
[1..] In the ſynagogue, the proper place, where it had been his cuſtom to
ST, LUKE, IV.
Chriſt in the Synagogue of Nazareth.
sttend when he was a private perſon, v. 16. We ought to attend on the
public worſhip of God, as we have opportunity. But now that he was
entered upon his public miniſtry, there he preached. Where the multi-
tudes of fiſh were, there this wife Fiſherman would caſt his net. E2.]
On the ſabbath-day, the proper time which the pious Jews ſpent, not in
a mere ceremonial reſt from worldly labour, but in the duties of God’s
worſhip, as of old they frequented the ſchools of the prophets, on the
inew moons, and the ſabbaths. Note, It is good to keep ſabbaths in ſo-
lemn aſſemblies. - - -
(2.) The call he had to it. [1..] He ſtood up to read. They had in
their ſynagogues ſeven readers every ſabbath, the firſt a prieſt, the ſecond
a P.evite, and the other five Iſraelites of that ſynagogue.
Chriſt preaching in other ſynagogues, but never reading, except in this
ſynagogue at Nazareth, of which he had been many years a member;
now he offered his ſervice as he had perhaps often done; he read one of
the leſſons out of the prophets, A&ts 13. 15. Note, The reading of the
ſcripture is very proper work to be done in religious aſſemblies; and
Chriſt himſelf did not think it any diſparagement to him to be employed
in it. [2.] The book of the prophet Eſaias was delivered to him, either
by the ruler of the ſynagogue, or by the miniſter mentioned, (v. 20.) ſo
that he was no intruder, but duly authorized pro hac vice—on this occa-
Jºon. The ſecond leſſon for that day being in the prophecy of Eſaias,
they gave him that volume to read in. -
(3.) The text he preached upon; He ſtood up to read, to teach us
reverence in reading and hearing of the word of God. When Ezra
opened the book of the law, all the people stood up ; (Neh. 8, 5.) ſo did
Chriſt here, when he read in the book of the prophets. Now the book
being delivered to him, [1..] He opened it. The books of the Old Teſ.
tament were in a manner shut up till Chriſt opened them, Iſa. 29. 11.
Worthy “is the Lamb that was ſlain, to take the book, and open the
feals ;” for he can open, not the book only, but the underſtanding. [2.]
We often find |
| world, but every unregenerate ſoul, that is not only in bondage, but in
| blindneſs, like Samſon and Zedekiah. Chriſt came, -
| eye-ſalve for us, which we may have for the aſking
to tell us that he has
* * * * * * * ; that, if our prayer
* Łord that our eyes may be opened, his anſwer ſhall be, Receive yºur
ght. • • * * - -- " –
[3]. The acceptable year of the Lord, v. 19, He came, to let the
} world know, that the God whom they had offended, was willing to be
!
He found the place which was appointed to be read that day in courſe,
which he needed not to be direéted to ; he ſoon found it, and read it,
and took it for his text; now his text was taken out of Iſa. 61. 1, 2.
which is here quoted at large, v. 18, 19. There was a providence in it,
that that portion of ſcripture ſhould be read that day, which ſpeaks ſo
very plainly of the Meſfiah, that they might be leſt inexcuſable, who
knew him not, though they heard the voices of the prophets read every
Jabbath-day, which bare witneſs of him, Aćts 13. 27. This text gives a
full account of Chriſt’s undertaking, and the work he came into the
world to do. Obſerve,
First, How he was qualified for the work; The Spirit of the Lord is
apon me. All the gifts and graces of the Spirit were conferred upon
him, not by meaſure, as upon other prophets, but without meaſure,
John 3. 34. He now came in the power of the Spirit, v. 14.
Secondly, How he was commiſſioned; Becauſe he has anointed me,
and ſºnt me. His extraordinary qualification amounted to a commiſſion ;
his being anointed, ſignifies both his being fitted for the undertaking,
and called to it. Thoſe whom God appoints to any ſervice he anoints
for it ; “Becauſe he hath ſent me, he hath ſent his Spirit along with
Ine.” -
Thirdly, What his work was ; he was qualified and commiſſioned,
1. To be a great Prophet. He was anointed to preach ; that is three
times mentioned here, for that was the work he was now entering upon.
Obſerve, (1.) To whom he was to preach ; to the poor; to thoſe that
were poor in the world, whom the Jewiſh doćtors diſdained to undertake
the teaching of, and ſpake of with contempt ; to thoſe that were poor in
ſpirit, to the meek and humble, and to thoſe that are truly ſorrowful for
fin : to them the goſpel and the grace of it will be welcome, and they
ſhall have it, Matth. 11. 5. (2.) What he was to preach ; in general,
he muſt preach the goſpel. He is ſent vo.ſysXićača-to evangelize them ;
not only to preach to them, but to make that preaching effectual ; to
bring it, not only to their ears, but to their hearts, and deliver them into
the mould of it. -
: Three thing's he is to preach : -
"... [1..] Deliverance to the captives. The goſpel is a proclamation of
+birty, like that to Iſrael in Egypt and in Babylon. By the merit of
Chriſt finners may be looſed from the bonds of guilt, and by his Spirit
and grace from the bondage of corruption. It is a deliverance from
the worſt of thraldoms, which all thoſe ſhall have the benefit of, that are
willing to make Chriſt their Head, and are willing to be ruled by him.
[2.] Recovering of ſight to the blind. He came, not only by the word
of his goſpel to bring light to them that ſat in the dark, but by the power
|
f
|
|
|
of his grace to give fight to them that were blind; not only the Centile |
|ſet at liberty; and therefore this clauſe is added here.
ſº - -
reconciled to them, and to accept of them upon new terms; that there
was yet a way of making their ſervices acceptable to him, that there is
now a time of good will toward men. It alludes to the year of releaſe, .
of that of jubilee, which was an aeceptable year to ſervants, who were
then ſet at liberty ; to-debtors, againſt whom all ačtions then dropped ;
and to thoſe who had mortgaged their lands, for then they returned to
them again." Chriſt came, to found the jubilee-trumpet; and bleſſed are
they that heard the joyful ſound, Pſ, 89. 15. It was an acceptable time,
for it was a day of ſalvation. -
2. Chriſt came, to be a great Physician ; for he was ſent to heal
the broken-hearted, to comfort and cure afflićted conſciences, to give
peace to thoſe that were troubled and humbled for fins, and under a
dread of God’s wrath againſt them for them, and to bring them to reſt,
: who were weary, and heavy-laden, under the burthen of guilt and cor.
ruption. - -
3. To be a great Redeemer. He not only proclaims liberty to the
captives, as Cyrus did to the Jews in Babylon; (Whoever will, nay go
up ; ) but he ſets at liberty them that are bruiſed; he doth by his Spirit
incline and enable them to make uſe of the liberty granted, as then mone
did but thoſe whoſe ſpirit God ſtirred up, Ezra 1.5. He came, in God’s
name, to diſcharge poor finners that were debtors and priſoners to divine
juſtice. The prophets could but proclaim liberty, but Chriſt, as one
having authority, as one that had power on earth to forgive fins, came to
* Dr. Lightfoot
thinks that, according to a liberty the Jews allowed their readers, to
compare ſcripture with ſcripture, in their reading, for the explication of
the text, Chriſt added it from Iſa. 58.6. where it is made the duty of
the acceptable year, to let the oppreſſed go free, where the phraſe the
LXX uſe, is the ſame with this here. -
| (4.). Here is Chriſt's application of this text to himſelf; (v. 21.)
When he had read it, he rolled up the book, and gave it again to the mi-
niſter, or clerk, that attended, and ſat down, according to the cuſtom of
the Jewiſh teachers; he ſat down in the temple, teaching, Matth. 26. 55.
Now he began his diſcourſe thus, “This day is this ſcripture fulfilled in
gour ears. This which Iſaiah wrote by way of prophecy, I have now
read to you by way of hiſtory.” It now began to be fulfilled in Chriſt's
entrance upon his public miniſtry: now, in the report they heard of his

| preaching and miracles in other places ; now, in his preaching to them
in their own ſynagogue. It is moſt probable that Chriſt went on, and
ſhewed particularly how this ſcripture was fulfilled in the doćtrine he
preached concerning the kingdom of heaven at hand; that that was preach-
ing liberty, and fight, and healing, and all the bleſfings of the acceptable
| year of the Lord. Many other gracious words proceeded out of his
mouth, which theſe were but the beginning of ; for Chriſt often preached
long ſermons, which we have but a ſhort account of. This was enough
to introduce a great deal ; This day is this ſcripture fulfilled. Note, [i.]
All the ſcriptures of the Old Teſtament, that were to be fulfilled in the
Meſfiah, had their full accompliſhment in the Lord Jeſus, which abun-
dantly proves that this was he that should come. [2.] In the providences
| of God, it is fit to obſerve the fulfilling of the ſcriptures. The works of
God are the accompliſhment not only of his ſecret word, but of his word
revealed; and it will help us to underſtand both the ſcriptures and the
providences of God, to compare them one with another. -
5.) Here is the attention and admiration of the auditors.
[...] Their attention ; (v. 20.) The eyes of all them that were in the
ſynagogue (and, probably, there were a great many) were fiſtened on him,
big with expectation what he would ſay, having heard ſo much of late
concerning him. Note, It is good, in hearing the word, to keep the
eye fixed upon the miniſter by whom God is ſpeaking to us; for as
the eye affects the heart, ſo, uſually, the heart follows the eye, and is
wandering, or fixed, as that is. Or, rather, let us learn hence to keep
the eye fixed upon Chriſt ſpeaking to us in and by the miniſter. What
ſaith my Lord unto his ſervants *
[2.j Their admiration ; (v. 22.) They all bare him witneſs, that he
ſpake admirably well, and to the purpoſe. They all commended him,
and “wondered at the gracious words that proceeded out of his mouth;”
and yet, as appears by what follows, they did not believe in him. Note,
... . . . . . . . . . . . . . . ST. LUKE, IV.
. It is poſſible that thoſe who are admirers of good miniſters and good
preaching, may yet be themſelves no true chriſtians.
What it was they admired; the gracious words which proceeded out of his
mouth. The words of grace ; good words, and ſpoken in a winning
melting way. Note, Chriſt’s words are words of grace, for grace being
poured into his lips, (Pſ. 45. 2.) words of grace poured from them :
and theſe words of grace are to be wondered at ; Chriſt’s name was Won-
well wonder that he ſhould ſpeak ſuch words of grace to ſuch graceleſs
wretches as we are. Secondly, What it was that increaſed their wonder;
and that was, the confideration of his original; They ſaid, Is not this Jo-
.ſeph’s Son, and therefore his extraćtion mean, and his education mean :
Some from this ſuggeſtion took occaſion perhaps ſo much the more to
admire his gracious words, concluding he muſt needs be taught of God,
for they knew no one elſe had taught him ; while others, perhaps with
this confideration correóted their wonder at his gracious words, and con-
cluded there could be nothing really admirable in them, whatever ap-
peared, becauſe he was the Son of Joſeph. Can any thing great, or wor-
thy our regard, come from one ſo mean : -
(6.) Chriſt’s anticipating of an obječtion, which he
minds of many of his hearers. Obſerve,
[1..] What the obječtion was ; (v. 23.)
Physician, heal thyſelf.
knew to be in the
“ Zºe will ſurely ſay to me,
Becauſe ye know that I am the Son of Joſeph,
your neighbour, you will expect that I ſhould work miracles among you,
as I have done in other places; as one would expect that a phyſician, if
he be able, ſhould heal, not only himſelf, but thoſe of his own family
and fraternity.” . Moſt of Chriſt’s miracles were cures ; “ Now why
ſhould not the fick in thine own city be healed as well as thoſe in other
cities 3" They were deſigned to cure people of their unbelief; “ Now |
why ſhould not the diſeaſe of unbelief, if it be indeed a diſeaſe, be cured
in thoſe of thine own city as well as in thoſe of others ? Whatſºever wé.
have heard done in Capernaum, that has been ſo much talked of, do here
alſo in thine own country.” They were pleaſed with Christ’s gracious
words, only becauſe they hoped they were but the introdućtion to ſome
wondrous works of his ; they wanted to have their lame, and blind, and
fick, and lepers, healed and helped, that the charge of their town might |
be eaſed; and that was the chief thing they looked at. They thought
their own town as worthy to be the ſtage of miracles as any other; and
why ſhould not he rather draw company to that than to any other And
why ſhould not his neighbours and acquaintance have the benefit of his
preaching and miracles, rather than any other ?
[2.] How he anſwers this objećtion againſt the courſe he took.
First, By a plain and poſitive reaſon why he would not make Naza-
reth his head-quarters ; (v. 24.) becauſe it generally holds true, That no
prophet is accepted in his own country, at leaſt not ſo well, nor with ſuch
probability of doing good, as in ſome other country; experience ſeals
this. When prophets have been ſent with meſſages and miracles of
mercy, few of their own countrymen, that have known their extraćtion
and education, have been fit to receive them. So Dr. Hammond. Fa-
miliarity breeds contempt ; and we are apt to think meanly of thoſe
whoſe converſation we have been accuſtomed to ; and they well ſcarcely
be duly honoured as prophets, who were well known when they were in
the rank of private men. That is moſt eſteemed, that is far-fetched and
dear bought, above what is home-bred, though really more excellent. This
ariſes likewiſe from the envy which neighbcurs commonly have towards
one another, ſo that they cannot endure to ſee him their ſuperior, whom
a while ago they took to be every way their inferior. for this reaſon,
Chriſt declined working miracles, or doing any thing extraordinary, at
Nazareth, becauſe of the rooted prejudices they had againſt him there.
Secondly, By pertinent examples of two of the moſt famous prophets
of the Old Teſtament, who choſe to diſpenſe their favours among for
reigners rather than among their own countrymen, and that, no doubt,
by divine dire&lion. .
1. Elijah maintained a widow of Sarepta, a city of Sidon, one that was
a ſtranger to the commonwealth of Iſrael, when there was a famine in
the land, v. 25, 26. The ſtory we have, 1 Kings 17. 9, &c. It is
ſaid there, that the heaven was ſhut up three years and/ºr months, whereas
it is ſaid, 1 Kings 18. 1. that in the third year Elijah ſhewed himſelf to
Ahab, and there was rain ; but that was not the third year of the
drought, but the third year of Elijah's ſojourning with the widow at
Sarepta, . As God would hereby ſhew himſelf a Father of the fatherleſs,
and a Judge of the widows, ſo he would ſhew that he was rich in mercy
to all, even to the Gentiles. -
Obſerve, First,
| of his prophecy too; ſee 2 Kings 7. 1, 3, &c.
derful, and in nothing was he more ſo than in his grace, in the words of |
his grace, and the power that went along with thoſe words. We may |
- | had faith to apply himſelf to the prophet for a cure,
| their corruptions.
| barous manner.
Chriſt in the Synagogue of Nazareth.
2. Eliſha cleanſed Naaman the Syrian of his leproſy, though he was
a Syrian, and not only a foreigner, but an enemy, to Iſrael; (. 27.)
Many lepers were in Iſrael in the days of Éliſeus, four particularly, that
brought the news of the Syrians’ raiſing the fiege of Samaria with preci-
pitation, and leaving the plunder of their tents to enrich Samaria, when
Eliſha was himſelf in the beſieged city, and this was the accompliſhment
And yet we do not
find that Eliſha cleanſed them, no not for a reward of their ſervice, and
the good tidings they brought, but only this Syrian ; for none beſides:
Chriſt himſelf
often met with greater faith among Gentiles than in Iſrael. And here
he mentions both theſe inſtances, to ſhew that he did not diſpenſe the fa-
vour of his miracles by private reſpect, but according to God’s wiſe ap-
pointment. And the people of Iſrael.might as juſtly have ſaid to Elijah,
or Eliſha, as the Nazarenes to Chriſt, Physician, heal thyſelf. Nay,
Chriſt wrought his miracles, though not among his townſmen, yet among
Iſraelites, whereas theſe great prophets wrought their’s among the Gen-
tiles. The examples of the ſaints, though they will not make a bad
aćtion good, yet will help to free a good action from the blame of excep-
tious people. ,
2. How he was perſecuted at Nazareth.
1.) That which provoked them, was, his taking notice of the favour
which God by Elijah and Eliſha ſhewed to the Gentiles; When they
heard theſe things, they were filled with wrath,” (v. 28.) they were all ſo ;
a great change fince v. 22. when they “wondered at the gracious.
words that proceeded out of his mouth;” thus uncertain are the opi-
nions and affections of the multitude, and ſo very fickle. If they had.
mixed faith with thoſe gracious words of Chriſt, which they wondered
at, they would have been awakened by theſe latter words of his, to take
heed of finning away their opportunities; but thoſe only pleaſed the ear,
and went no further, and therefore theſe grated on the ear, and irritated
They were angry that he ſhould compare himſelf,
whom they knew to be the Son of Joſeph, with thoſe great prophets,
and compare them with the men of that corrupt age, when all had bowed
the knee to Baal. But that which eſpecially exaſperated them, was,
that he intimated ſome kindneſs God had in reſerve for the Gentiles,
which the Jews could by no means bear the thoughts of, A&ts 22. 21.
Their pious anceſtors pleaſed themſelves with the hopes of adding the
Gentiles to the church; (witneſs many of David’s pſalms and Iſaiah’s
prophecies; but this degenerate race, when they had forfeited the cove-
nant themſelves, hated to think that any others ſhould be taken in.
(2.) They were provoked to that degree, that they made an attempt
upon his life. This was a ſevere trial, now at his ſetting out, but a ſpe-
cimen of the uſage he met with, when he came to his own, and they re-
ceived him not. . [1..] They roſe up in a tumultuous manner againſt him,
interrupted him in his diſcourſe, and themſelves in their devotions, for
they could not ſtay until their ſynagogue worſhip was over. [2.] They
thrust him out of the city, as one not worthy to have a reſidence among
them, though there he had had a ſettlement ſo long. They thruſt from
them the Saviour and the ſalvation, as if he had been the Offscouring of
all things. How juſtly might he have called for fire from heaven upon
them . But this was the day of his patience. [3.] They led him to the
brow of the hill, with a purpoſe to throw him down headlong, as one not
fit to live. Though they knew how inoffenſively he had for ſo many
years lived among them, how ſhining his converſation had been, though
they had heard ſuch a fame of him, and had but juſt now themſelves ad-
mired his gracious words, though in juſtice he ought to have been allowed
| a fair hearing, and liberty to explain himſelf, yet they hurried him away
in a popular fury, or frenzy rather, to put him to death in a moſt bar-
Sometimes they were ready to ſtone him for the good
works he did, (John 10. 32.) here, for not doing the good works they
expe&ted from him. To ſuch a height of wickedneſs was violence
ſprung up. t -
(3.) Yet he eſcaped, becauſe his hour was not yet come ; He paſſed
through the midst of them, unhurt ; either he blinded their eyes, as the
Sodomites and Syrians were, or he bound their hands, or filled them with
confuſion, ſo that they could not do what they deſigned ; for his work
was not done, it was but juſt begun, his hour was not yet come ; when
it was come, he freely ſurrendered himſelf. They drove him from them,
and he went his way. He would have gathered Nazareth, but they
would not, and therefore their houſe is left to them deſolate. This added
to the reproach of his being Jeſus of Nazareth, that not only it was a
place whence no good thing was expected, but that it was ſuch a wicked
| rude place, and ſo unkind to him. Yet there was a providence in it, that
ST. I.UKE, IV.
The Expulſion of a Demon.-
|
| deſtroy him. Unclean ſpirits are ſubječt to continual frights. [6.]
- - - & - || The devils have nothing to do with Jeſus Christ, nor defire to have any
31. And came down to Capernaum, a city of Galilee, | thing to do with him; for he took not on him the nature of angels.
he ſhould not be much reſpected by the men of Nazareth, for that would
have looked like a colluſion between him and his old acquaintance; but
now, though they received him not, there were thoſe that did. +
and taught them on the ſabbath-days. 32. And they
were aſtoniſhed at his doćtrine : for his word was with
power. 33. And in the ſynagogue there was a man
which had a ſpirit of an unclean devil, and cried out with
a loud voice, 34. Saying, Let us alone; what have we to
do with thee, thou Jeſus of Nazareth Art thou come to
deſtroy us? I know thee who thou art; the holy One of
God, 35. And Jeſus rebuked him, ſaying, Hold thy
peace, and come out of him. -
thrown him in the midſt, he came out of him, and hurt
him not. 36. And they were all amazed, and ſpake among ||
themſelves, ſaying, What a word is this For with authority
and power he commandeth the unclean ſpirits, and they
come out. 37. And the fame of him went out into every
place of the country round about. 38. And he aroſe out of
the ſynagogue, and entered into Simon’s houſe: and Si-
mon’s wife’s mother was taken with a great fever; and they
beſought him for her. 39. And he ſtood over her, and re-
buked the fever, and it left her.
aroſe and miniſtered unto them. 40. Now when the ſun
was ſetting, all they that had any fick with divers diſeaſes,
brought them unto him: and he laid his hands on every
one of them, and healed them. 41. And devils alſo came
out of many, crying out, and ſaying, Thou art Chriſt the
Son of God. And he, rebuking them, ſuffered them not
to ſpeak: for they knew that he was Chriſt. 42, And
when it was day, he departed, and went into a deſert |
place: and the people ſought him, and came unto him,
and ſtayed him, that he ſhould not depart from them.
43. And he ſaid unto them, I muſt preach the kingdom.
of God to other cities alſo: for therefore am I ſent. 44.
And he preached in the ſynagogues of Galilee.
- When Chriſt was expelled Nazareth, he came to Capernaum, another
city of Galilee ; the accountewe have in theſe verſes of his preaching and
miracles there, we had before, Mark 1. 21, &c. Obſerve, -
I. His preaching ; He taught them on the ſabbath-days, v. 31. In
hearing the word preached, as an ordinance of God, we worship God, and
it is a proper work for ſabbath-days. Chriſt’s preaching much affected
the people; (v. 32.) they were astonished at his doctrine, there was
weight in every word he ſaid, and admirable diſcoveries were made to
them by it. The doćtrine itſelf was aſtoniſhing, and not only as it came
from one that had not had a liberal education. His word was with power;
there was a commanding force in it, and a working power went along
with it to the conſciences of men. The doćtrine Paul preached, hereby
proved itſelf to be of God, that it came in demonstration of the Spirit
and of power. - - - -
II. His miracles. Of theſe we have here, .
1. Two particularly ſpecified, ſhewing Chriſt to be,
(1.) A Controller and Conqueror of Satan, in the world of mankind,
and in the ſouls of people by his power to caſt them out of the bodies.
of thoſe he had taken poſſeſſion of ; for, “for this purpoſe was he mani-
feſted, that he might deſtroy the works of the Devil.”
Obſerve, [1..] The Devil is an unclean ſpirit, his nature dire&tly con-
trary to that of the pure and holy God, and degenerated from what it
was at firſt. [2.] This unclean ſpirit works in the children of men ;
in the ſouls of many, as then in men's bodies. [3.] It is poſſible that
thoſe who are very much under the power and working of Satan, may
yet be found in the ſynagogue, among the worſhippers of God. . [4.]
£ven the devils know and blieve that Jeſus Christ the //oly one of God,
is ſent of God, and is a Holy One. [5.] They believe, and tremble.
Vol. 1.V. No, 82
C & 9
And when the devil had
And immediately ſhe
This unclean ſpirit cried out with a loud voice, under a certain fearful -
looking for of judgment, and apprehenſive that Chriſt was now come te
[7.] Chriſt has the Devil under check ; He rebuked him, ſaying, Hold
thy peace ; and this word he ſpake with power; piad,0:li-Be muzzled ;
| Chriſt did not only enjoin him filence, but ſtopped his mouth, and forced
him to be filent againſt, his will. [8.] In the breaking of Sátan’s power,
| both the enemy that is conquered, ſhews his malice, and Chriſt, the Con-
Here, First, The Devil ſhewed
queror, ſhews his over-ruling grace.
what he would have done, when he threw the man in the midſt, with force
and fury, as if he would have daſhed him to pieces. But, Secondly,
Chriſt ſhewed what a power he had over him, in that he not only forced
him to leave him, but to leave him without ſo much as hurting him,
without giving him a parting blow, a parting gripe. Whom Satan can-
not destroy, he will do all the hurt he can to ; but this is a comfort, he
can harm them no further than Chriſt permits; nay, he ſhall not do them
life.
any real harm. He came out, and hurt him not ; that is, the poor man
was perfeótly well in an inſtant, though the Devil left him with ſo much
rage, that all that were preſent, thought he had torn him to pieces.
[9.] Chriſt’s power over devils was univerſally acknowledged and adored,
v. 36. No one doubted of the truth of the miracle, it was evident be-
yond contradićtion, nor was any thing ſuggeſted to diminiſh the glory
of it, for they were all amazed, ſaying, What a word is this / They that
pretended to caſt out devils, did it with abundance of charms and ſpells,
to pacify the devil and lull him aſleep, as it were ; but Chriſt commanded
them with authority and power, which they could not gainſay or reſiſt.
Even the prince of the power of the air is his vaſſal, and trembles before
him. [10.] This, as much as any thing, gained Chriſt a reputation,
and ſpread his fame. This inſtance of his power, which many now-a-
days make light of, was then, by them that were eye-witneſſes of it, (and
thoſe no fools neither, but men of penetration,) magnified, and was
looked upon as greatly magnifying him ; (v. 37.) upon the account of
this, the ſame of him went out, more than ever, into every place of the coun-
try round about. Our Lord Jeſus, when he ſet out at firſt in his public
miniſtry, was greatly talked of, more than afterward, when people’s ad-
miration wore off with the novelty of the thing. * .
(2.) Chriſt ſhewed himſelf to be a Healer of diſeaſes. In the former,
he ſtruck at the root of man’s miſery, which was Satan’s enmity, the
origin of all the miſchief; in this, he ſtrikes at one of the moſt ſpread-
ing branches of it, one of the moſt common calamities of human life, and
that is, bodily diſeaſes, which came in with fin, are the moſt common
and ſenſible correótions for it in this life, and contribute as much as any.
thing toward the making of our few daysfull of trouble. Theſe our Lord
Jeſus came to take away the ſting of, and, as an indication of that inten-
tion, when he was on earth, choſe to confirm his doćtrine by ſuch mi-
racles, moſtly, as took away the diſeaſes themſelves. Of all bodily diſ.
eaſes none are more common or fatal to grown people than fevers ; theſe
come ſuddenly, and ſuddenly cut off the number of men’s months in the
midſt; are ſometimes epidemical, and ſlay their thouſands in a little time.
Now here we have Chriſt’s curing of a fever with a word’s ſpeaking ;
the place was in Simon’s houſe, his patient was Simon’s wife’s mother,
v. 38, 39. Obſerve, [1..] Chriſt is a Gueſt that will pay well for his
entertainment ; thoſe that bid him welcome into their hearts and houſes,
ſhall be no loſers by him ; he comes with healing. [2.] Even families
that Chriſt viſits, may be viſited with fickneſs. Houſes that are bleſſed
with his distinguishing favours, are liable to the common calamities of this
Simon’s wife’s mother was ill of a fever. Lord, behold he whost
thou lovest, is ſick. [3.] Even good people may ſometimes be exerciſed
with the ſharpeſt afflićtions, more grievous than others; She was taken
with a great ſever, very acute, and high, and threatening ; perhaps it
ſeized her head, and made her delirious. The moſt gentle fevers may
by degrees prove dangerous ; but this was at firſt a great fever. [4.]
No age can exempt from diſeaſes. It is probable that Peter's mother-
in-law was in years, and yet in a fever. ...[5,.] When our relations are
fick, we ought to apply ourſelves to Chriſt, by faith and prayer, on their
account ; They beſòught him for her ; and there is a particular promiſe,
that the prayer of faith ſhall benefit the fick. [6.]. Chriſt has a tender
concern for his people when they are in fickneſs and diſtreſs ; He stood
over her, as one concerned for her, and compaſſionating her caſe. [7.]
Chriſt had, and ſtill has, a ſovereign power over bodily diſeaſes; He re-
buked the ſever, and with a word’s ſpeaking commanded it away, and it
ſeſt her. He faith to diſeaſes, Go, º they go; Come, and they come;
* 5 - -
t
..* tº ,
se-
-ºš - ºf
t
and can ſtill rebukeſºvers, even great fevers. [8.] This proves Chriſt's
cures to be miraculous, that they were done in an inſtant : Immediately
she groſé. [9]. Where Chriſt gives a new life, in recovery from fick-
reſs, he deſigns and expects that it ſhould be a new life indeed, ſpent
more than ever in his ſervice, to his glory. , If diſtempers be rebuked,
and we ariſe from a bed offickneſs, we muſt ſet ourſelves to miniſter to ||
Jeſus Chriſt... [10] Thoſe that miniſter to Chriſt, muſt be ready to ||
miniſter to all that are his for his ſake ; She ministered to them, not only }
to him that had cured her, but to them that had befºught him for her.
We muſt ſtudy to be grateful to them that have prayed for us.
2. A general account given by wholeſale, of many other miracles of
the ſame kind, which Chriſt did. -
{}.). He cured many that were diſeaſed, even all without exception that ||
made application to him ; (v. 40.) it was when the ſun was ſetting, in the
evening of that ſabbath-day which he had ſpent in the ſynagogue. Note,
It is good to do a full ſabbath-day's work, to abound in the work of the
day, in ſome good work or other, even till ſun-ſet; as thoſe that call
the ſabbath, and the buſineſs of it, a delight, Obſerve, He cured all that
were fiek, poor as well as rich, and though they were fick of divers diſ:
eaſes; ſo that there was no room to ſuſpect that he had only a ſpecific
for ſome one diſeaſe; i... a remedy for every malady. The fign he
uſed in healing, was laying his hands on the fick; not lifting up his
hands for them, for he healed as having, authority. He healed by his
own power. And thus he would put honour upon that fign which was
afterward uſed in conferring the Holy Ghoſt. . . .
(2.) . He caſt the devil out of many that were poſſeſſed, v, 41. , Con-
feffions were extorted from the demoniacs; they ſaid, Thou art Christ
the Son of God, but they ſaid it, crying with rage and indignation, it was
a confeſſion upon the rack, and therefore was not admitted in evidence;
Chriſt rebuked them, and did not ſuffer them to ſay that they knew him to
be the Christ, that it might appear, beyond all contradićtion, that he had
obtained a conqueſt over them, and not a compačt with them.
‘3. Here is his removal from Capernaum, v, 42, 43. -
(1.) He retired for a while into a place of ſolitude; it was but a little
while that he allowed himſelf for ſleep ; not only becauſe a little ſerved
him, but becauſe he was content with a little, and never indulged himſelf
in eaſe; but when it was day, he went into a deſert place, not to live con-
ftantly like an hermit, but to be ſometimes alone with God, as even thoſe
ſhould be, and contrive to be, that are moſt engaged in public work, or
elſe their work will go on but poorly, and they will find themſelves never
beſ alone than when thus alone. * -
(2.) He returned again to the places of concourſe, and to the work he
had to do there. Though a deſert place may be a convenient retreat,
yet it is not a convenient reſidence ; becauſe we were not ſent into this
world, to live to ourſelves, not to the Best part of ourſelves only, but to
glorify God, and do good in our generation. -
[1..] He was earneſtly ſolicited to ſtay at Capernaum. The people
were exceedingly fond of him ; I doubt, more becauſe he had healed
their fick than becauſe he had preached repentance unto them. They
Jöught him, inquired which way he went ; and, though it was in a de-
Jèrt place, they came unto him. . A deſert ls no defert if we be with
Christ there; and they stayed him that he should not depart from them,
ſo that if he would go, it ſhould not be for want of invitation. His old
neighbours at Nazareth had driven him from them, but his new acquain-
tance at Capernaum were very importunate for his continuance with
them. Note, It ought not to diſcourage the miniſters of Chriſt, that
forme rejećt them, for they will meet with others that will welcome them
and their meſſage.
. . [2.] He choſe rather to diffuſe the light of his goſpel to many places
than to fix it to one, that no one might pretend to be a mother-church to
the reſt. Though he was welcome at Capernaum, and had done abun-
dance of good there, yet he is ſent to preach the goſpel to other cities alſo :
and Capernaum muſt not inſiſt upon his ſtay there. They that enjo
the benefit of the goſpel, muſt be willing that others alſo ſhould ſhare in
that benefit, and not covet the monopoly of it. And thoſe miniſters who.
are not driven from one place, may yet be drawn to another by a proſpect
of greater uſefulneſs. Chriſt, though he preached not in vain in the
fynagogue at Capernaum, yet would not be tied to that, but preached in
theſºnagogues of Galilee, v. 44. “Bonum eſt ſui diffuſivum—What is
good, is ſelf-diffuſive.” It is well for us, that our Lord Jeſus has
not tied himſelf to any one place or people, but wherever two or
three are gathered in his name, he will be in the midſt of them : and
ST. LUKE, V.
Chriſt's Departure from Capernaum.
CHAP. V.
this chapter, we have, I. Christ's preaching to the people out of Peter's
ship, for want of a better pulpit, v. 1..3. II. The recompenſe he made
to Peterfor the loan of his boat, in a miraculous draught of fishes; by
which he intimated to him and his partners his deſign to make them, as
, apostles, fishers of men, v. 4...11. III. His cleanſing of the leper,
v. 12.15. IV. A short account of his private devotion and publig
ministry, v. 16, 17. P. His cure of the man ſºck of the paſſy, w.
18.26. PI. His calling of Levi the publican, and converſing with
publicans on that occaſion, v. 27.32. P. II. His juſtifying of his diſ.
ciples, in not faſting ſo. frequently as the diſciples of John and the Pha-
viſees did, v. 33. ad finem,
1. AN. it came to paſs, that as the people preſſed upon
him to hear the word of God, he ſtood by the lake
of Genneſareth. 2. And ſaw two ſhips ſtanding by the
lake: but the fiſhermen were gone out of them, and were
waſhing their nets. 3. And he entered into one of the
ſhips, which was Simon’s, and prayed him that he would
- * • º
f - - * ... " - R
even in Galilee of the Gentiles, his ſpecial preſence is in the chriſtian ſyna-
gºgues. - |
thruſt out a little from the land: and he ſat down, and
taught the people out of the ſhip. 4. Now when he had
left ſpeaking, he ſaid unto Simon, Launch out into the
deep, and let down your nets for a draught. 5, And
Simon, anſwering, ſaid unto him, Maſter, we have toiled
all the night, and have taken nothing: nevertheleſs at thy,
word I will let down the net. 6. And when they had this
done, they incloſed a great multitude of fiſhes; and their
net brake. 7. And they beckoned unto their partners
which were in the other ſhip, that they ſhould come, and
help them. And they came, and filled both the ſhips, ſo
that they began to fink. 8. When Simon Peter ſaw it,
he fell down at Jeſus' knees, ſaying, Depart from me, for
I am a ſinful man, O Lord. 9. For he was aſtoniſhed, and
all that were with him, at the draught of the fiſhes which
they had taken : 10, And ſo were alſo James and John
the ſons of Zebedee, which were partners with Simon.
And Jeſus ſaid unto Simon, Fear not ; from henceforth.
thou ſhalt catch men. 11. And when they had brought
their ſhips to land, they forſook all, and followed him. "
This paſſage of ſtory fell, in order of time, before the two miracles
we had in the cloſe of the foregoing chapter, and is the ſame with that:
which was more briefly related by Matthew and Mark, of Chriſt’s call-
ing Peter and Andrew to be fishers of men, Matth. 4, 18, and Mark.
1. 16. They had not related this miraculous draught of fiſhes at that.
time, having only in view the calling of his diſciples; but Luke gives us.
that ſtory as one of the many figns which Jeſus did in the preſence of his
diſciples, which had not been written in the foregoing books, John 20.
30, 31. - - w t
Obſerve here, -
I. What vaſt crowds attended Chriſt’s preaching; “The people.
preſſed upon him to hear the word of God;” (v. 1.) inſomuch that no
houſe would contain them, but he was forcedº draw them out to the
/trand, that they might be reminded of the pºomiſe made to Abraham,
that his ſeed ſhould be “as the ſand upon the ſea ſhore,” (Gen. 22. 17.).
and yet of them but a remnant shall be ſaved, Rom. 9. 27. The people.
flocked about him; (ſo the word fignifies ;) they ſhewed reſpect to his.
preaching, though not without ſome rudeneſs to his perſon, which was
very excuſable, for they preſſed upon him. Some would reckon this a
diminution to him, to be thus cricd up by the vulgar, when nome of the
rulers or of the Phariſees believed on him ; but he reckoned it an honour
to him, for their ſouls were as precious as the ſouls of the grandees; and
it is his aim to bring not ſo much the mighty as the many ſons to God; and
it was foretold concerning him, that “to him ſhall the gathcring of th;
people be.” Chriſt was a popular Preacher; and though he was able,
}

\
ST, LUKE, V.
at twelve, to diffute with the doctors, yet he choſe at thirty, to preach to
the capacity of the vulgar...See how the people reliſhed good preaching,
though under all external diſadvantages; they preſſed to hear the word
of God; they could perceive it to be the word of God, by the divine
ower and evidence that
to hear it.
ºf I. What poor conveniencies Chriſt had for preaching ; “He flood
by the lake of Genneſareth,” (v. t.) upon the level with the crowd, ſo |
|
# they had toiled all night, yet, if Chriſt bid them, they will renew their
| toil, for they know that they who “wait on him, ſhall renew their
that they could not ſee him, or hear him; he was loſt among them, and,
every one ſtriving to get near him, he was crowded, and in danger of
being crowded into the water: what muſt he do Et does not appear
that his hearers had any contrivance to give him advantage, but there
were two ships, or fisher-boats, brought to ſhore, one belonged to Simon
and Andrew, the other to Zebedee and his ſons, v. 2. At firſt, Chriſt
ſaw Peter and Andrew fiſhing at fome diſtance ; (ſo Matthew tells us,
ch. 4, 18.) but he waited til; they came to land, and till the fishermen,
that is, the ſervants, were gone out of them, having waſhed their nets,
and thrown them by for that time : ſo Chriſt entered into that ship that
belonged to Simon, and begged of him that he would lend it him for a
pulpit ; and though he might have commanded him, yet, for love’s ſake,
#. rather prayed him that he would thrigſ; out a little from the land,
went along with it, and therefore they coveted |
- - | diligent, purely in duty to his command, and dependence upon his good.
which would be the worſe for his being heard, but Chriſt would have
it ſo, that he might the better be ſeen ; and it is his being liſted up, that |
| though we ſee not the ſucceſs of them.
. to the word of Chriſt, and a dependence upon that ; “At thy word, T
| will let down the net, becauſe thou doſt enjoin it, and thou doſt encourage
draws men to him. Wiſdom cries in the top of high places; (Prov. 8. 2.)
it intimates that Chriſt had a ſtrong voice, ſtrong indeed, for he made
the dead to hear it, and that he did not deſire to favour himſelf.
There he Jat down, and taught the people the good knowledge of the
Lord. -
III. What a particular acquaintance Chriſt, hereupon, fell into with
theſe fiſhermen. They had had ſome converſation with him, before, which
began at John’s baptiſm, (John I. 40, 41.) they were with him at Cana
of Galilee, (John 2. 2.) and in Judea ; (John 4. 2.) but as yet they were
their calling, and now it was that the
fellowſhip with Chriſt. -
1. When Chriſt had done preaching, he ordered Peter to apply him-
felf to the buſineſs of his calling again ; “Launch out into the deep,
and let down your nets,” v. 4. It was not the ſabbath-day, and there-
fore, as ſoon as the lečture was over, he ſet them to work. Time ſpent
on week-days in the public exerciſes of religion, may be but little hinder-
ance to us in time, and a great furtherance to us in temper of mind, in our
worldly buſineſs.
y were called into a more intimate
thence fetch a double bleſfing into our worldly employments, and thus
have them ſančtified to us by the word and prayer It is our wiſdom and |
duty ſo to manage our religious exerciſes, as that they may befriend our
worldly buſineſs, and ſo to manage our worldly buſineſs, as that it may
be no enemy to our religious exerciſes.
2. Peter having attended upon Chriſt in his preaching, Chriſt will ac-
company him in his fishing; he ſtaid with Chriſt at the ſhore, and now
Chriſt will launch out with him into the deep. Note, Thoſe that will
be conſtant followers of Chriſt, ſhall have him a conſtant Guide to
them. . .
3. Chriſt orders Peter and his ſhip’s crew to caſt their nets into the ſea,
which they do, in obedience to him, though they had been hard at it all
night, and had caught nothing, v. 4, 5. -
We may obſerve here, - -
I.) How melancholy their buſineſs had now been ; “ Maſter, we
have toiled all the night, when we ſhould have been aſleep in our beds,
and have taken nothing, but have had our labour for our pains.”
would have thought that that, ſhould have excuſed them from hearing
the ſermon ; and ſuch a l # they to the word of God, that it was
ſofteſt ſlumbers. But they mention it to Chriſt, when he bids them go.
a fiſhing again. Note, [1..] Some callings are much more toiſome than
others are, and more perilous ; yet Providence has ſo ordered it for the
common good, that there is no uſeful calling ſo diſcouraging but ſome
or other have a genius for it. Thoſe who follow their buſineſs, and get
abundance by it with a great deal of eaſe, ſhould think with compaſſion
of thoſe who cannot follow their’s but with a great fatigue, and hardly
et a bare livelihood by it. When we have reſted all night, let us not
fº thoſe who have toiled all night, as Jacob, when he kept Laban’s
ſheep. [2] Te the calling ever ſo laborious, it is good to ſee people
One
With what cheerfulneſs may we go about the duties |
of our calling, when we have been in the mount with God, and from
w
The Calief Peter, James, and John. .
| induſtrious, Chriſt ſingled eut for his favourites. They were fit to be
preferred as good. ſoldiers of Jeſus Chriſt, who had thus learned to en.
| dure hardneſs. , 53.]. Even thoſe who are moſt diligent in their buſineſs,
| often meet with diſappointments ; they who toiled all night, yet eaught
nothing ; for the race is not always to the ſwift. God will have us to be
'neſs, rather than with an aſſurance of worldly ſucceſs. We muſt do our
duty, and then leave the event to God. [4]. When we are tired with
our worldly buſineſs, and croſſed in our worldly affairs, we are welcome
|
:
| will hope to take ſomething.
to come to Chriſt, and ſpread our caſe before him, who will take cog-
nizance of it.
(2.) How ready their obedience was to the command of Chriſt;
“Nevertheleſs, at thy word, I will let down the net.” [1..] Though
ſtrength,” as work is renewed upon their hands; for every freſh ſer-
vice they ſhall have a freſh ſupply of grace ſiftcient. [2.] Though they
have taken nothing, yet, if Chriſt bid them let down for a draught, they
Note, We muſt not abruptly quit the call-
ings where with we are called, becauſe we have not the ſucceſs in them
we promiſed ourſelves. The miniſters of the goſpel muſt continue to
Čet down that net, though they have perhaps toiled long, and caught no-
thing ; and this is thank-worthy, to continue unwearied in our labours,
[3.] In this, they have an eye
|
|
º
y
t
!.
it.”. We are then likely to ſpeed well, when we follow the guidance of
| Chriſt’s word.
4. The draught of fiſh they caught, was ſo much beyond what was
| ever known, that it amounted to a miracle ; (v. 6.) They “incloſed a
ºf multitude of fiſhes, ſo that their net brake,” and yet, which is
ſtrange, they did not loſe their draught; it was ſo great a draught, that.
t
not called to attend him conſtantly, and therefore here we have them at they had not hands ſufficient to draw it up ; but they were fain to
| beckon to their partners, who were at a diſtance, out of call, to come.
and help them, v. 7. But the greateſt evidence of the vaſtneſs of the
! draught, was, that they filled both the ſhips with fiſh, to that degree,
that they overloaded them, and they began to ſink, ſo that the fiſh had
like to have been loſt again with their own weight ; as many an over-
grown eſtate, raiſed out of the water, returns to the place whence it
came. Suppoſe theſe ſhips were but five or fix tons a piece; what
. vaſt quantity of fiſh muſt there be to load, nay to overload, them
oth $ •
Now by this vaſt draught of fiſhes, (1.) Chriſt intended to ſhew his
dominion in the ſeas as well as on the dry land; over its wealth as over
its waves. Thus he would ſhew that he was that Son of man, under
whoſe feet all things were put, and particularly the “fiſh of the ſea,
and whatſoever paſſeth through the paths of the ſea,” Pſ. 8. 8. (2.)
He intended hereby to confirm the doćtrine he had juſt now preached
| out of Peter’s ſhip. We may ſuppoſe that the people on ſhore, who
heard the ſermon, having a notion that the Preacher was a Prophet ſent
of God, carefully attended his motions afterward, and ſtayed halting
about there, to ſee what he would do next; and this miracle, imme-
| diately following, would be a confirmation to their faith, of his being
| at leaſt a Teacher come from God.
- (3.) He intended hereby to repay
| Peter for the loan of his boat ; for, Chriſt’s goſpel now, as his ark for-
| merly in the houſe of Obed-edom, will be ſure to make amends, rich
|amends, for its kind entertainment.
None ſhall shut a door or kindle a
fire in God’s houſe for nought, Mal. 1. 10. Chriſt’s recompenſes for
ſervices done to his name, are abundant, they are ſuperabundant. (1.)
He intended hereby to give a ſpecimen to thoſe who were to be his am-
baſſadors to the world, of the ſucceſs of their embaſſy, that, though they
might for a time, and in one particular place, toil, and catch nothing, yet
more refreſhing and reviving to them; after a weariſome night, than the they ſhould be inſtrumental to bring in many to Chriſt, and incloſe many.
‘in the goſpel-net. -
5. The impreſfion which this miraculous draught of fiſhes made upon
Peter, was very remarkable. - -
(1.) All concerned were aſtonished, and the more aftonished for their
being concerned. All the boat’s crew were “aſtoniſhed at the draught
of fiſhes which they had taken,” (v. 9.) they were all ſurpriſed; and
the more they confidered it, and all the circumſtances of it, the more.
they were wonder-ſtruck, I had almoſt ſaid thunder-struck, at the thought.
of it, “ and ſo were alſo James and John, who were partners with Simon,”:
(v. 10.) and who, for aught that appears, were not ſo well acquainted
diligent in it, and make the beſt of it; theſe fiſhermen, that were thus ||with Chriſt, before this, as Peter and Andrew were. Now they were
*** * ... I
ethers did. They that were well acquainted with this ſea, and, it is
ST. LUKE, V.
sº
A Leper cleanſed. .
| hand, and touched him, ſaying, I will ; be thou clean.
º
- the more affected with it, T1..] Becauſe they underſtood it better than thou canſt mike me clean. 13. And he put forth his
probable, had plied upon it many years, had never ſeen ſuch a draught.
of fiſhes fetched out of it, nor anything like it, any thing near it; and
therefore they could not be tempted to diminiſh it, as others might, by
ſuggeſting, that it was accidental at this time, and what might as well
have happened at any time. It greatly corroborates the evidence of
Chriſt's miracles, that thoſe who were beſt acquainted with them, moſt
admired them.
jited by it. Peter and his part-owners were gainers by this great draught
of fiſhes, it was a rich booty for them; and therefore it tranſported them,
and their joy was a helper to their faith. Note, When Chriſt's works | himſelf into the wilderneſs, and prayed.
of wonder are to us, in particular, works of
command our faith in his doćtrine. -
(2.) Peter, above all the reſt, was ſo aſtoniſhed, to ſuch a degree,
that he fell down at Jeſus' knees, as he ſat in the ſtern of his boat, and
faid, as one in an extaſy or tranſport, that knéw not where he was, or
what he ſaid, Depart from me, for I am a ſinful man, O Lord, v. 8. Not
that he feared the weight of the fiſh would fink him, becauſe he was a
finful man, but that he thought himſelf unworthy the favour of Chriſt’s
preſence in his boat, and worthy that it ſhould be to him a matter rather
of terror than of comfort. This word of Peter’s came from the ſame
principle with their’s who, under the Old Teſtament, ſo often ſaid that
they did exceedingly fear and quake at the extraordinary diſplays of the
divine:glory and majeſty. It was the language of Peter’s humility and
ſelf-denial, and had not the leaſt tim&ture of the devils’ diale&t, What
grace, then eſpecially they
have we to do with thee, Jeſus, thou Son of God P [1..] His acknow-
ledgment was very juſt, and what it becomes us all to make ; I am a
ſinful man, O Lord. Note, Even the beſt men are ſinful men, and ſhould
be ready upon all occaſions to own it, and eſpecially to own it to Jeſus
Chriſt; for to whom elſe, but to him who came into the world to ſave
Jinners, ſhould ſinful men apply themſelves 2 [2.] His inference from it
was what might have been juſt, though really it was not ſo ; If I be a
Jinful man, as indeed I am, I ought to ſay, “ Come to me, O Lord, or
let me come to thee, or I am undone, for ever undone.” But confidering
what reaſon ſinful men have to tremble before the holy Lord God, and
to dread his wrath, Peter may well be excuſed, if, in a ſenſe of his own
finfulneſs and vileneſs, he cried out on a ſudden, Depart from me.
Note, Thoſe whom Chriſt deſigns to admit to the moſt intimate acquaint-
ance with him, he firſt makes ſenſible that they deſerve to be ſet at the
greatest diſtance from him. . We muſt all own ourſelves ſinful men, and
that therefore Jeſus Chriſt might juſtly depart from us; but we muſt
therefore fall down at his knees, to pray him that he would not depart ;
for woe unto us, if he leave us, if the Saviour depart from the finful
Iſldile t * . * * .
6. The occaſion which Chriſt took from hence to intimate to Peter,
(v. 10.) and ſoon after to James and John, (Matth. 4, 21.) his purpoſe
to * them his apoſtles, and inſtruments of his planting religion in the
world.
them, at this prodigious draught of fiſhes, “ Thou ſhalt both ſee and
do greater things than theſe ; fear not ; let not this aſtoniſh thee, be
not afraid that, after having done thee this honour, it is ſo great, that I
ſhall never do thee more ; no, from henceſorth thou shall catch men, by
incloſing them in the goſpel-net, and that ſhall be a greater inſtance of
the Redeemer’s power, and his favour to thee, than this is ; that ſhall be
a more astonishing miracle, and infinitely more advantageous than this.”
When by Peter’s preaching three thouſand ſouls were, in one day, added
to the church, thenſ the type of this great draught of fiſhes was abund-
antly anſwered. X- .
Lastly, The fiſherman’s farewell to their calling, in order to their con-
ſtant attendance on Chriſt ; (v. 11.) When they had brought their ships
to land, inſtead of going to ſeek for a market for their fiſh, that they
might make the is:
and followed him, being more ſolicitous to ſerve the intereſts of Chriſt
than to advance any ſecular intereſts of their own. It is obſervable, that
they lºſt all, to follow Chriſt, when their calling proſpered in their hands
[2.] Becauſe they were moſt intereſted in it, and bene-
º
He ſaid unto Simon, who was in the greateſt ſurpriſe of any of
hand they could of this miracle, they forſook all,
more than ever it had done, and they had had uncommon ſucceſs in it.
When riches increaſe, and we are therefore moſt in temptation to ſet our
hearts upon them, then to quit them for the ſervice of Chriſt, this is
thank-worthy.
12. And it came to paſs, when he was in a certain city,
behold, a man full of leproſy : who, ſeeing Jeſus, fell on
his face, and befought him, ſaying, Lord, if thou wilt,
from uſing his power to the prejudice of the law of Moſes.
And immediately the leproſy departed from him. 14,
| And he charged him to tell no man : but go and ſhew
thyſelf to the prieſt, and offer for thy cleanſing, according
as Moſes commanded, for a teſtimony unto them. , 15.
But ſo much the more went there a fame abroad of him :
and great multitudes came together, to hear, and to be
healed by him of their infirmities. 16. And he withdrew
Here is, . . . . -
I. The cleanſing of a leper, v. 12.14. This narrative we had, both
in Matthew and Mark ; it is here ſaid to have been in a certain cily,
(v. 12.) it was in Capernaum : , but the evangeliſt would not name it,
perhaps becauſe it was a reflection upºn the government of the city,
that a leper was ſuffered to be in it. This man is ſaid to be full 9/ºrg/#,
he had that diſtemper in a high-degree, which doth the more fitly re-
preſent our natural pollution by fin ; we are “full of that leproſy, from
the crown of the head to the ſole of the foot there is no foundneſs in us.”
Now let us learn here, *
i. what we muſt do in the ſenſe of our ſpiritual leproſy. (1.) we
| muſt ſée Jeſus, inquire after him, acquaint ourſelves with him, and reckon
the diſcoveries made us of Chriſt by the goſpel, the moſt acceptable and
welcome diſcoveries that could be made us. (2.) We muſt humble our-
ſelves before him, as this leper, ſeeing Jeſus, fell on his face. ...We muſt
be aſhamed of our pollution, and, in the ſenſe of it, bluſh to lift up our
| faces before the holy Jeſus. (3.) We muſt earneſtly defire to be cleanſed
from the defilement, and cured of the diſeaſe, of fin, which renders us
unfit for communion with God. (4.) We muſt firmly believe Chriſt’s
ability and ſufficiency to cleanſe us ; Lord, thou canſ? make me clean,
though I be full of leproſy ; no doubt is to be made of the merit and
grace of Chriſt. (5.) We muſt be importunate in prayer for pardoning
mercy and renewing grace; he fell on his face and beſought him ; they
that would be cleanſed, muſt reckon it a favour worth wreſtling for.
(6.) We muſt refer ourſelves to the good-will of Chriſt; Lord, if thou
wilt, thou canst. This is not ſo much the language of his diffidence, or
distrust of the good-will of Chriſt, as of his ſubmiſſion and reference of
himſelf and his caſe to the will, to the good-will, of Jeſus Chriſt.
2. What we may expect from Chriſt, if we thus apply ourſelves to
him. (1.) We ſhall find him very condeſcending, and forward to take
cognizance of our caſe ; (v. 13.) He put forth his hand, and touched
him. When Chriſt viſited this leprous world, unaſked, unfought unto,
he ſhewed how low he could ſtoop, to do good. His touching of the
leper was wonderful condeſcenſion; but it is much greater to us, when
he is himſelf touched with the feeling of our infirmilies. (2.) We ſhall
find him very compaſſionate, and ready to relieve us ; he ſaid, “I will,
never doubt of that ; whoſoever comes to me to be healed, I will in no
wiſe cast him out.” He is as willing to cleanſe leprous ſouls as they can
be to be cleanſed. (3.) We ſhall find him all-ſufficient, and able to
heal and cleanſe us, though we be ever ſo full of this loathſome leproſy.
One word; one touch; from Chriſt, did the buſineſs; Immediately the
leproſy departed from him. If Chriſt faith, “I will, be thou justifted, be
thou ſanctified,” it is done; for he has power on earth to forgive fin, and
power to give the Holy Spirit, 1 Cor. 6. 11.
T. 3. What he requires from thoſe that are cleanſed, v. 14. Has Chriſt
ſent his word, and healed us 2 (1.) We muſt be very humble, v. 14. He
charged him to tell no man. It ſhould ſeem, this did not forbid him
telling it to the honour of Chriſt, but he muſt not tell it to his own ho-
nour. Thoſe whom Chriſt hath healed arºleanſed, muſt know that he
hath done it in ſuch a way as doth for ever exclude boaſting. (2.) We
muſt be very thankful, and make a grateful acknowledgment of the divine
grace; Go, and offer for thy cleanſing. Chriſt did not require him to
give him a fee, but to bring the ſacrifice of praiſe to God ; ſo far was he
(3.) We
muſt keep cloſe to our duty ; go to the prieſt, and thoſe that attend him.
The man whom Chriſt had made whole he found in the temple, John
º
5. 14. Thoſe that by any afflićtion have been detained from public or-
dinances, when the afflićtion is removed, ſhould attend on them the more
diligently, and adhere to them the more conſtantly.
4. Chriſt’s public ſerviceableneſs to men, and his private communion
with God; theſe are put together here, to give luſtre to each other.
ST. LUKE, v.
a Paralytic cured.
(1.) Though never any had ſo müch pleaſure in his retirements, as
Chriſt had, yet he was much in a crowd, to do good, v. 15. Though
the leper ſhould altogether hold his peace, yet the thing could not be |
hid, ſo much the more went there a fame abroad of him ; the more he
ſought to conceal himſelf under a veil of humility, the more notice did
people take of him ; for honour is like a ſhadow, which flees from thoſe
that purſue it, (for a man to ſeek his own glory, is not glory,) but follows
thoſe that decline it, and draw from it. The leſs good men ſay of them-
ſelves, the more will others ſay of them. But Chriſt reckoned it a ſmall
honour to him, that his fame went abroad; it was much more ſo, that
hereby multitudes were brought to receive benefit by him. [1..] By
his preaching; they came together, to hear him, and to receive inſtruc-
tion from him, concerning the kingdom of God. [2.] By his miracles;
they came, to be healed by him of their infºrmities; that invited them to
come to hear him, confirmed his doćtrine, and recommended it,
(2.) Though never any did ſo much good in public, yet he found time
for pious and devout retirements ; (v. 16.) He withdrew himſelf into the
wilderneſs, and prayed; not that he needed to avoid either diſtraćtion or
oftentation, but he would ſet us an example, who need to order the cir-
cumſtances of our devotion ſo as to guard againſt both. It is likewiſe
our wiſdom ſo to order our affairs, as that our public work and our ſecret
work may not intrench upon, or interfere with, one another. Note,
Secret prayer muſt be performed ſecretly ; and thoſe that have ever ſo
much to do of the beſt buſineſs in this world, muſt keep up conſtant
ſtated times for it. c -
17. And it came to paſs on a certain day, as he was
teaching, that there were Phariſees and doćtors of the law
fitting by, which were come out of every town of Galilee,
and Judea, and Jeruſalem : and the power of the Lord
was preſent to heal them. 18. And behold, men brought
in a bed a man which was taken with the palſy ; and they
ſought means to bring him in, and to lay him before him.
19. And when they could not find by what way they
might bring him in, becauſe of the multitude, they went
upon the houſe-top, and let him down through the tiling
with his couch, into the midſt before Jeſus. 20. And
when he ſaw their faith, he ſaid unto him, Man, thy fins
are forgiven thee. 21. And the Scribes and the Phariſees
began to reaſon, ſaying, Who is this which ſpeaketh blaſ.
phemies? Who can forgive fins, but God alone : 22. But
when Jeſus perceived their thoughts, he, anſwering, ſaid
unto them, What reaſon ye in your hearts 23. Whether
is eaſier to ſay, Thy fins are forgiven thee, or to ſay, Riſe
up and walk 24. But that ye may know that the Son
of man hath power upon earth to forgive fins, (he ſaid
unto the ſick of the palſy,) I ſay unto thee, Ariſe, and take
up thy couch, and go into thine houſe, 25. And imme-
diately he roſe up before them, and took up that whereon
he lay, and departed to his own houſe, glorifying God.
26. And they were all amazed, and they glorified God,
and were filled with fear, ſaying, We have ſeen ſtrange
things to-day.
Here is, - -
I. A general account of Chriſt’s preaching and miracles, v. 17. 1.
He was teaching on a certain day, not on the ſabbath-day, then he would
have ſaid ſo, but on a week-day; ſix days ſhalt thou labour, not only for
the world, but for thy ſoul, and the welfare of that. Preaching and
hearing the word of God are good works, if they be done well, any day in
the week, as well as on ſabbath-days. It was not in the ſynagogue, but
in a private houſe; for even there where we ordinarily converſe with our
friends, it is not improper to give and receive good inſtruction. 2. There
hé taught, he healed; as before ; (v. 15.) and the power of the Lord was
to heal them—hy is to ièa 92 &vrás. It was mighty to heal them, it was
exerted and put forth, to heal them, to heal them whom he taught ; we
may undel ſtand it ſo ; to heal their ſouls, to cure them of their ſpiritual
diſeaſes, and to give them a new life, a new nature. . Note, Thoſe who
Vol. IV. No. 82.
|
| receive the word of Chriſtin faith, will find a divine power going along
with that word, to heal them ; for Chriſt came with his comforts to heal
the broken-hearted, ch. 4, 18. The power of the Lord is preſent with
the word, preſent to thoſe that pray for it, and ſubmit to it, preſent to heal
them. . Or it may be meant (and ſo it is generally taken) of the healing.
of thoſe who were diſeaſed in body, who came to him for cures. When-
ever there was occaſion, Chriſt was not to ſeek for his power, it was pre-
Jent to heal. , 3. There were ſome grandees preſent in this aſſembly, and,
as it ſhould ſeem, more than uſual ; “ There were Phariſees, and doćtors
| of the law, fitting by ;”\not fitting at his feet, to learn of him; then I,
ſhould have been willing to take the following clauſe as referring to them
who are ſpoken of immediately before; (* power of the Lord was pre-
Jēnt to heal them; ) and why might not the word of Chriſt reach their
hearts But by what follows, (v. 21.) it appears that they were not
| healed, but cavilled at Chriſt, which forces us to make that to refer to
others, not to them ; for they ſit by as perſons unconcerned, as if the
word of Chriſt were nothing to them. They ſat by as ſpectators, cen-
fors, and ſpies, to pick up ſomething on which to ground a reproach or
accuſation. How many are there in the midſt of our aſſemblies, where
the goſpel is preached, that do not ſit under the word, but ſit by 1. It is
to them as a tale that is told them, not as a meſſage that is ſent them;.
they are willing that we ſhould preach before them, not that we ſhould
preach to them. Theſe Phariſees and Scribes (or doćtors of the law)
“came out of every town of Galilee and Judea, and Jeruſalem,” they
came from all parts of the nation ; it is likely, they appointed to meet
| at this time and place, to ſee what remarks they could make upon Chriſt,
and what he ſaid and did. They were in a confederacy, as thoſe that
ſaid, Come, and let us deviſe devices againſt Jeremiah, and agree to ſinite
Aim with the tongue, Jer. 18. HS. Report, and we will report it, Jer. 20.
10. Obſerve, Chriſt went on with his work of preaching and healing,
though he ſaw theſe Phariſees, and doćtors of the Jewiſh church, fitting
by, who, he knew, deſpiſed him, and watched to inſhare him. :
II. A particular account of the cure of the man ſick of the palſy,
which was related much as it is here by both the foregoing evangeliſts:
let us therefore only obſerve in ſhort, -
1. The doćtrines that are taught us, and confirmed to us by the ſtory
of this cure. (1.) That fin is the fountain of all fickneſs, and the for-
giveneſs of fin is the only foundation upon which a recovery from fick-
neſs can comfortably be built. They preſented the ſick man to Chriſt,
and he ſaid, “ Man, thy ſºns are forgiven thee; (v. 20.) that is the
bleſfing thou art moſt to prize and ſeek; for if thy fins be forgiven thee,
though the fickneſs be continued, it is in mercy; if they be not, though
the fickneſs be removed, it is in wrath.” The cords of our iniquity are
the bands of our afflićtion. (2.) That Jeſus Chriſt has power on earth
to forgive ſins, and his healing of diſeaſes was an inconteſtable proof of it.
This was the thing intended to be proved, (v. 24.) That ye may know
and believe, that the Son of man, though now upon earth in his ſtate of
humiliation, hath power to forgive sins, and to releaſe finners, upon goſpel-
terms, from the eternal puniſhment of fin, he ſaith to the ſick of the palſy,
Ariſe, and walk ; and he is cured immediately. Chriſt claims one of the .
prerogatives of the King of kings, when he undertakes to forgive sin,
and it is juſtly expected that he ſhould produce a good proof of it.
“Well,” ſaith he, “I will put it upon this iſſue; here is a man ſtruck
| with a palſy, and for his sin ; if I do not with a word’s ſpeaking cure his
diſeaſe in an inſtant, which cannot be done by nature or art, but purely
by the immediate power and efficacy of the God of nature, then ſay that
I am not entitled to the prerogative of forgiving fin, am not the Meſfiah,
am not the Son of God, and King of Iſrael: but if I do, you muſt own
that I have power to forgive ſins.” Thus it was put upon a fair trial, and
one word of Chriſt determined it. He did but ſay, Ariſe, take up thy
couch, and that chronical diſeaſe had an instantaneous cure ; immediately
he aroſe before them. They muſt all own that there could be no cheat
or fallacy in it ; they that brought him, could atteſt how perfeótly lame
he was before ; they that ſaw him, could atteſt how perfectly well he
was now ; inſomuch that he had ſtrength enough to take up and carry
away the bed he lay upon. How well is it for us, that this moſt com-
fortable doćtrine of the goſpel, that Jºſits Chriſt, our Redeemer and Sa-
viour, has power to forgive sin, has ſuch a full atteſtation. (3.) That
Jeſus Chriſt is God. He appears to be fo, [1..] By knowing the thoughts .
of the Scribes and Phariſees, (v. 22.) which it is God’s prerogative to
do; though thoſe Scribes and Phariſees knew as well how to conceal
their thoughts, and keep their countenances, as moſt men, and, probably,
were induſtrious to do it at this time, for they lay in wait ſecretly. [2.]
|
| By doing that which their thoughts owned none could do but God only 5.
sº
ST. LUKE, v.
§: 21.) Who can forgive sins, ſay they, but only God P “I will prove,”
aith Chriſt, “that I can forgive fins;” and what follows then, but that
he is God? What horrid wickedneſs then were they guilty of, who
charged him with ſpeaking the worst of blaſphemies, then when he ſpake
the best of bleſſings, Thy ſins are forgiven thee! - ;
2. The duties that are taught us, and recommended to us, by this
ſtory. (1.) In our applications to Chriſt, we muſt be very preſſing and
urgent : that is an evidence of faith, and is very pleaſing to Chriſt, and
prevailing with him. They that were the friends of this fick man, ſought
means to bring him in before Christ; (v. 18.) and when they were baffled
in their endeavour, they did not give up their cauſe ; but, when they
could not get in by the door, (it was ſo crowded,) they untiled the
houſe, and let the poor patient down through the roof, into the midst be.
fore Jeſus, v. 19. In this Jeſus Chriſt ſaw their faith, v. 20. Now here
he has taught us (and it were well if we could learn the leſſon) to put
the best construction upon words and ačtions that they will bear. When
the centurion and the woman of Canaan were in no care at all to bring
the patients they interceded for, into Chriſt’s preſence, but believed
that he could cure them at a distance, he commended their faith. But
though in thºſe there ſeemed to be a different notion of the thing, and an
apprehenſion that it was requifite the patient ſhould be brought into his
preſence, yet he did not cenſure and condemn their weakneſs, did not aſk
them, “Why do you give this diſturbance to the aſſembly 2 Are you
under ſuch a degree of infidelity, as to think I could not have cured him,
though he had been out of doors ’’’ But he made the beſt of it, and
even in this he ſaw their faith. It is a comfort to us, that we ſerve a
Maſter that is willing to make the best of us. (2.) When we are fick,
we ſhould be more in care to get our fins pardoned than to get our fick-
neſs removed. Chriſt, in what he ſaid to this man, taught us, when we
ſeek to God for health, to begin with ſeeking to him for pardon. (3.)
The mercies which we have the comfort of, God muſt have the praiſe
of. The man departed to his own houſe, glorifying God, v. 25. To him
belong the eſcapes from death, and in them therefore he muſt be glorified.
4.). The miracles which Chriſt wrought, were amazing to them that
aw them, and we ought to glorify God in them, v. 26. They ſaid,
* We have ſeen strange things to-day, ſuch as we never ſaw before, nor
our fathers before us ; they are altogether new.” . But they glorifted
God, who had ſent into their country ſuch a Benefactor to it; and were
jilled with fear, with a reverence of God, with a jealous perſuaſion that
this was the Meſſiah, and that he was not treated by their nation as he
ought to be, which might prove in the end the ruin of their ſtate; per-
haps they were ſome ſuch thoughts as theſe that filled them with fear,
and a concern likewiſe for themſelves.
27. And after theſe things he went forth, and ſaw a
publican named Levi, ſitting at the receipt of cuſtom ; and
he ſaid unto him, Follow me. 28. And he left all, roſe
up, and followed him. 29. And Levi made him a great
feaſt in his own houſe: and there was a great company of
publicans, and of others that ſat down with them. 30.
But their Scribes and Phariſees murmured againſt his diſ.
ciples, ſaying, Why do ye eat and drink with publicans |
and finners? 31. And Jeſus, anſwering, ſaid unto them,
They that are whole need not a phyſician: but they that
are ſick. 32. I came not to call the righteous, but finners
to repentance. 33. And they ſaid unto him, Why do
the diſciples of John faſt often, and make prayers, and like-
wiſe the diſciples of the Phariſees; but thine eat and
drink? 34. And he ſaid unto them, Can ye make the
children of the bride-chamber faſt, while the bridegroom
is with them : 35. But the days will come, when the
bridegroom ſhall be taken away from them, and then ſhall
they faſt in thoſe days, 36. And he ſpake alſo a parable
unto them, No man putteth a piece of a new garment
upon an old : if otherwiſe, then both the new maketh a
rent, and the piece that was taken out of the new, agreeth
not with the old. 37. And no man putteth new wine
into old bottles; elſe the new wine will burſt the bottles,
The Call of Matthew.
and be filled, and the bottles ſhall periſh. ss. But new.
wine muſt be put into new bottles; and both are pre-
ſerved. 39. No man alſo, having drunk old wine, ſtraight-
-way deſireth new : for he ſaith, The old is better.
All this, except the laſt verſe, we had before in Matthew and Mark ;
it is not the ſtory of any miracle in nature wrought by our Lord Jeſus,
|but it is an account of ſome of the wonders of his grace, which, to thoſe
\
#,
| DOW.
| ciſes to their ſtrength.
who underſtand things aright, are no leſs cogent proofs of Chriſt's being
ſent of God than the other.
I. It was a wonder of his grace, that he would call a publican from
the receipt of custom, to be his diſciple and follower, v. 27. It was won-
derful condeſcenſion that he would admit poor fiſhermen to that honour,
men of the lowest rank ; but much more wonderful, that he would ad-
mit publicans, men of the worst reputation, men of ill fame; in this,
Chriſt humbled himſelf, and appeared in the likeneſs offinful flesh; by this
he expoſed himſelf, and got the invidious charaćter of a Friend of pub-
licans and ſºnners.
II. It was a wonder of his grace, that that call was made effectual, be-
came immediately ſo, v. 28. This publican, though thoſe of that em.
ployment commonly had little inclination to, religion, for his religion’s
ſake left a good place in the cuſtom-houſe, (which, probably, was his
livelihood, and where he ſtood fair for better preferment,) and roſe up,
and followed Christ. There is no heart too hard for the Spirit and grace
of Chriſt to work upon, nor any difficulties in the way of a finner’s con-
verſion, inſuperable to his power. - - -
III. It was a wonder of his grace, that he would not only admit a
converted publican into his family, but would keep company with uncon-
verted publicans, that he might have an opportunity of doing their ſouls
good; he juſtified himſelf in it, as agreeing with the great deſign of
his coming into the world. Here is a wonder of grace indeed, that
Chriſt undertakes to be the Phyſician of ſouls diſtempered by fin, and
ready to die of the diſtemper; (v. 31. He is a Healer by office;) that
he has a particular regard to the fick, to finners as his patients, con-
vinced awakened finners, that ſee their need of the Phyſician ; that he
came, to call ſinners, the worſt of finners, to repentance, and to aſſure
them of pardon, upon repentance, v. 32. This is glad tidings of great
joy indeed. - -
IV. It was a wonder of his grace, that he did ſo patiently bear the
contradiction of ſinners againſt himſelf and his diſciples, v. 30. He did
not expreſs his reſentments of the cavils of the Scribes and Phariſees, as
he juſtly might have done, but anſwered them with reaſon and meekneſs;
and, inſtead of taking that occaſion to ſhew his diſpleaſure againſt the
Phariſees, as afterward he did, or of recriminating upon them, he took
that occaſion to ſhew his compaſſion to poor publicans, another ſort of
finners, and to encourage them. -
V. It was a wonder of his grace, that, in the diſcipline which he trained
his diſciples up under, he conſidered their frame, and proportioned their
ſervices to their ſtrength and ſtanding, and to the circumſtances they
were in. It was objećted, as a blemiſh upon his condućt, that he did not
make his diſtiples to fast ſo often as thoſe of the Phariſées, and John
Baptiſt did, v. 33. He infifted moſt upon that which is the ſoul of faſting,
the mortification of fin, the crucifying of the fleſh, and the living of a
life of ſelf-denial, which is as much better than faſting and corporal pe-
nances as mercy is than ſacrifice.
VI. It was a wonder of his grace, that Chriſt reſerved the trials of his
diſciples for their latter times, when by his grace they were in ſome good
meaſure better prepared and fitted for them than they were at firſt. Now
they were as the children of the bride-chamber, when the Bridegroom is
with them, when they have plenty and joy, and every day is a feſtival.
Chriſt was welcomed, wherever he came, and they for his ſake, and as
yet they met with little or no oppoſition: but this will not laſt always;
The days will come, when the Bridegroom shall be taken away from them,
v. 35. When Chriſt ſhall leave them with their hearts full of ſorrow,
their hands full of work, and the world full of enmity and rage
againſt them, then ſhall they faſt, ſhall not be ſo well fed as they are,
We both hunger and thirst, and are naked, 1 Cor. 4. 11. Then
they ſhall keep many more religious fasts than they do now, for Provi-
dence will call them to it, they will then ſerve the Lord with fastings,
A&ts 13. 2. -
VII. It was a wonder of his grace, that he proportioned their exer-
He would not put new cloth upon an old gar-
ment, (v. 36.) nor new wine into old bottles ; (v. 37, 38.) he would not,
ST, LUKE, VI.
Works of Mercy ſuited to the Sabbath.
| cauſe, though happening at ſome diſtance of time from each other, both
{trićtneſſes and auſterities of diſcipleſhip, left they ſhould be tempted to |
**
as ſoon as ever he had called them out of the world, put them upon the
jºy off. When God brought Iſrael out of Egypt, he would not bring
them by the way of the Philiſines, left they ſhould repent, when they ſaw
war, and return into Egypt, Exod. 13. 17. So Chriſt would train, up
his followers gradually to the diſcipline of his family; for no man, having
drank old wine, will of a ſudden ſtraightway deſire new, or reliſh it, but
will ſay, The old is better, becauſe he has been uſed to it, v. 39. The diſ-
ciples will be tempted to think their old way of living, better, till they
are by degrees trained up to this way whereunto they are called. Or,
turn it the other way; “Let them be accuſtomed a while to religious ex-
erciſes, and then they will abound in them as much as you do ; but we
muſt not be too haſty with them.” Calvin takes it as an admonition to
the Phariſees, not to boaſt of their faſting, and the noiſe and ſhew they
made with it, nor to deſpiſe his diſciples becauſe they did not in like
manner ſignalize themſelves; for the profeſſion the Phariſees made, was
indeed pompous and gay, like new wine that is briſk and ſparkling, whereas
all wiſe men ſay, The old is better; which, though it doth not give its |
colour ſo well in the cup, yet is more warming in the ſtomach, and more
wholeſome. Chriſt’s diſciples, though they had not ſo much of the form
of godlingſ, had more of the power of it.
\
CHAP. VI.
In this chapter, we have Christ’s exposition of the moral law, which he came
not to deſtroy, but to fulfil, and to fill up, by his goſpel. I. Here is a
proof of the lawfulneſs of works of neceſſity and mercy on the ſabbath.
day; the former, in vindication of his diſciples' plucking the ears of corn ;
the latter, in vindication of himſelf healing the withered hand on that
day, v. 1...11. II. His retirement for ſecret prayer, v. 12. III. His
f
calling of his twelve apostles, v. 13.16. IV. His curing of the multi |
tudes of thoſe under various diſeaſes, who made their application to him,
v. 17... 19. P. The ſermon that he preached to his diſciples and the
multitude, instructing them in their duty both to God and man, v.
20...4.9. - -
l. Aº it came to paſs on the ſecond ſabbath after the
firſt, that he went through the corn-fields: and his
diſciples plucked the ears of corn, and did eat, rubbing
them in their hands. 2. And certain of the Phariſees ſaid
unto them, Why do ye that which is not lawful to do on
the ſabbath-days ; 3. And Jeſus, anſwering them, ſaid,
Have ye not read ſo much as this, what David did, when
himſelf was a hungered, and they which were with him:
4. How he went into the houſe of God, and did take
and eat the ſhew-bread, and gave alſo to them that were
with him, which is not lawful to eat, but for the prieſts
alone : 5. And he ſaid unto them, That the Son of man
is Lord alſo of the ſabbath. 6. And it came to paſs alſo
on another ſabbath, that he entered into the ſynagogue,
and taught: and there was a man whoſe right hand was
withered. 7. And the Scribes and Phariſees watched him,
whether he would heal on the ſabbath-day: that they
might find an accuſation againſt him. 8. But he knew
their thoughts, and ſaid to the man which had the wi-
thered hand, Riſe up, and ſtand forth in the midſt. And
he aroſe, and ſtood forth. 9. Then ſaid Jeſus unto them,
I will aſk you one thing, is it lawful on the ſabbath-days to ||
do good, or to do evil? To ſave life, or to deſtroy il?, 1C.
And looking round, about upon them all, he ſaid unto the
man, Stretch forth thy hand. And he did ſo : and his
hand was reſtored whole as the other. 11. And they were
filled with madneſs; and communed one with another
what they might do to Jeſus.
Theſe two paſſages of ſtory we had both in Matthew and Mark, and
they were there laid together; (Matth. 12. 1. Mark 2. 23.—3. 1.) be-
were deſigned to reëtify the miſtakes of the Scribes and Phariſees cott-
cerning the ſabbath-day, on the bodily rest of which they laid greater
ſtreſs, and required greater ſtrićtneſs, than the Lawgiver intended.
Here, g - - - -
| I. Chriſt juſtifies his diſciples in a work of neceſſity for themſelves on
that day, and that was plucking the ears ºf corn, when they were hungry
on that day. This ſtory here has a date, which we had not in the other
evangeliſts, it was on the ſecond ſabbath after the first, (v. 1.) that is, as
Dr. Whitby thinks pretty clear, the first ſabbath after the ſécond day of
unleavened bread, from which day they reckoned the ſeven weeks to the
feaſt of pentecoſt ; the firſt of which they called 24°Caloy 3suregonporov,
the ſecond 3svregeºstrºgoy, and ſo on. Bleſſed be God, we need not be
critical in this matter. Whether this circumſtance be mentioned to it-
timate that this ſabbath was thought to have ſome peculiar honour upon
it, which aggravated the offence of the diſciples, or only to intimate that,
being the firſt ſabbath after the offering of the firſt fruits, it was the
time of the year when the corn was near ripe, is not material. We may
obſerve, i - º
1. Chriſt's diſciples ought not to be nice and curious in their diet, at
any time, eſpecially on ſabbath-days, but take up with what is eaſieſt
got, and be thankful. Theſe diſciples plucked the ears of corn, and did
eat ; (v. 1.) a little ſerved them, and that which had no delicacy
1n 18. - ... " *
2. Many that are themſelves guilty of the greateſt crimes, are for.
ward to cenſure others for the moſt innocent and inoffenſive actions, v. 2.
The Phariſees quarrelled with them as doing that which was not lawful
to do on the ſabbath-days, when it was their own pračtice to feed delici-
ouſly on ſabbath-days, more than on all other days.
3. Jeſus Chriſt will juſtify his diſciples when they are unjuſtly cem-
ſured, and will own and accept of them in many a thing which men tell
them it is not lawful for them to do. How well is it for us that men are
not to be our judges, and that Chriſt will be our Advocate
4. Ceremonial appointments may be diſpenſed with, in caſes of neceſ.
| fity; as the appropriating of the ſhew-bread to the prieſts was diſpenſed
with, when David was by Providence brought into ſuch a ſtraight, that
he muſt have either that or none, v. 3, 4. And if God’s own appoint-
ments might be thus ſet afide for a greater good, much more may the tra-
ditions of men. - -
5. Works of neceſſity are particularly allowable on the ſabbath-day;
but we muſt take heed that we turn not this liberty into licentiouſneſs,
and abuſe God’s favourable conceſſions and condeſcenſions to the preju-
dice of the work of the day. - * *
6. Jeſus Chriſt, though he allowed works of neceſſity on the ſabbath-
day, will have us to know and remember that it is his day, and therefore
is to be ſpent in his ſervice, and to his honour; (v. 5.) The Son of man
is Lord alſo of the ſabbath. In the kingdom of the Redeemer, the ſab-
bath-day is to be turned into a Lord’s day; the property of it is, in
ſome reſpects, to be altered, and it is to be obſerved chiefly in honour of
the Redeemer, as it had been before in honour of the Creator; (Jer. 16.
14, 15.) in token of this, it ſhall not only have a new name, the Lord’s
day, (yet not forgetting the old, for it is a ſabbath of reſt ſtill,) but
ſhall be transferred to a new day, the firſt day of the week.
II. He juſtifies himſelf in doing works of mercy for others on the ſab-
bath-day. Obſerve in this, -
1. Chriſt on the ſabbath-day entered into the ſynagogue. Note, It is
our duty, as we have opportunity, to ſam&tify ſabbaths in religious aſſem-
blies. On the ſabbath there ought to be a holy convocation ; and our
place muſt not be empty without very good reaſon.
2. In the ſynagogue, on the ſabbath-day, he taught. Giving and re-
ceiving inſtruction from Chriſt is very proper work for a ſabbath-day,
and for a ſynagogue. Chriſt took all opportunities to teach, not only
his diſciples, but the multitude.
3. Chriſt’s patient was one of his hearers; A man whoſe right hand
was withered, came to learn from Chriſt ; whether he had any expec-
tation to be healed by him, does not appear. But thoſe that would be
cured by the grace of Chriſt, muſt be willing to learn the doćtrine of
Chriſt. - - / -
4. Among thoſe who were the hearers of Chriſt's excellent doćtrine,
and the eye-witneſſes of his glorious miracles, there were ſome who came
with no other deſign than to pick quarrels with him, v. 7. The Scribes
and Phariſees would not, as became generous adverſaries, give him fair
warning, that, if he did heal on the ſabbath-day, they would conſtrue it
| into a violation of the fourth commandment, which they ought in ho-
*Y. *. º i’ *.
-
mour and juſtice to have done, becauſe it was a caſe. without precedent,
(none having ever cured as he did,) and therefore could not be an ad-
judged caſe; but they baſely watched him, as the lion does his prey,
whether he would “heal on the ſabbath-day, that they might find an
accuſation againſt him,” and ſurpriſe him with a proſecution. /
5. That Jeſus Chriſt was neither ashamed nor afraid to own the pur-
poſes of his grace, in the face of thoſe who, he knew, confronted them,
v. 8. He knew their thoughts, and what they deſigned, and he bid
the man rift, and stand forth, hereby to try the patient’s faith and bold-
'neſs. - -
6. He appealed to his adverſaries themſelves, and to the convićtions
of natural conſcience, whether it was the deſign of the fourth command-
ment to reſtrain men from doing good on the ſabbath-day, that good
which their hand finds to do, which they have an opportunity for, and
which cannot ſo well be put off to another time; (v. 9.) “Is it lawful
to do good, or evil, on the ſabbath-days * No wicked men are ſuch al-
Jurd and unreaſonable men as perſecutors are, who ſtudy to do evil to men
for doing good, - . -
7. He healed the poor man, and reſtored him to the preſent uſe of his
right-hand, with a word’s ſpeaking, though he knew that his enemies
would not only take offence at it, but take advantage againſt him for
it, v. 10. Let not us be drawn off, either from our duty or from our
uſefulneſs, by the oppreſſion we meet with in it.
8. His adverſaries were hereby enraged ſo much the more againſt
him, v. 11. Inſtead of being convinced by this miracle, as they ought
to have been that he was a Teacher come from God; inſtead of being
brought to be in love with him as a Benefactor to mankind, they were
jilled with madneſs, vexed that they could not frighten him from doing ||
good, or hinder the growth of his intereſt in the affections of the people.
They were mad at Chriſt, mad at the people, mad at themſelves. Anger
is a short madneſs, malice is a long one ; impotent malice, eſpecially, diſ.
appointed malice ; ſuch was their’s. When they could not prevent his
working of this miracle, they communed one with another what they might
do to Jeſus, what other way they might take to run him down. We
may well fland amazed at it, that the ſons of men ſhould be ſo wicked as
to do thus, and that the Son of God ſhould be ſo patient as to ſuffer it.
12. And it came to paſs in thoſe days, that he went out
into a mountain to pray, and continued all night in prayer |
to God. 13. And when it was day, he called unto him
his diſciples : and of them he choſe twelve, whom he alſo
named apoſtles: 14. Simon (whom he alſo named Peter)
and Andrew his brother, James and John, Philip and Bar- |
tholomew, 15. Matthew and Thomas, James the ſon of
Alpheus, and Simon called Zelotes.
traitor.
from the ſea-coſt of Tyre and Sidon, which came to hèar
him, and to be healed of their diſeaſes: 18. And they that
were vexed with unclean ſpirits: and they were healed.
19. And the whole multitude ſought to touch him : for
there went virtue out of him, and healed them all.
In theſe verſes, we have our Lord Jeſus inJécret, in his family, and in
public; and in all three ačting like himſelf.
I. In ſecret, we have him praying to God, v. 12. This evangeliſt
takes frequent notice of Chriſt’s retirements, to give us an example of ſe-
cret prayer, by which we muſt keep up our communion with God daily,
and without which it is impoſſible that the ſoul ſhould proſper. In thoſe
days, when his enemies were filled with madneſs againſt him, and were
contriving what to do to him, he went out to pray : that he might an-
ſwer the type of David, (Pſ. 109. 4.) “ For my love they are my ad-
verſaries, but I give myſelf unto prayer.” Obſerve, 1. He was alone
with God; he went out into a mountain, to pray, where he might have
no diſturbance or interruption given him ; we are never leſs alone than
when we are thus alone. Whether there was any convenient place built
upon this mountain, for devout people to retire to for their private devo-
tions, as ſome think, and that that oratory, or place ofprayer, is meant
ST. LUKE, wi.
N
The Twelve Apoſtles choſen.
| here by 3 reočevjørg Øst, to me ſeems very uncertain. He went into a
mountain, for privacy, and therefore, probably would not go to a place
frequented by others. 2. He was long alone with God; He continued.
all night in prayer. We think one half hour a great deal to ſpend in the
duties of the cloſet ; but Chriſt continued a whole night in meditation and
ſecret prayer. We have a great deal of busineſs at the throne of grace,
and we ſhould take a great delight in communion with Ged, and by both
thoſe may be kept ſometimes long at prayer. -
II. In his family, we have him nominating his immediate attendants,
that ſhould he the conſtant auditors of his doćtrine, and eye-witneſſes of
his miracles, that hereafter they might be ſent forth as apostles, his meſ:
Jengers to the world, to preach his goſpel to it, and plant his church in
it, v. 13. After he had continued all night in prayer, one would have
thought that, when it was day, he ſhould have repoſed himſelf, and got
ſome ſleep. No, as ſoon as any body was ſtirring, he called unto him his
diſciples. In ſerving God our great care ſhould be, not to loſe time, but
to make the end of one good duty the beginning of another. Miniſters
are to be ordained with prayer more than ordinarily ſolemn. The number
of the apoſtles was twelve ; their names are here recorded ; it is the
third time that we have met with them, and in each of the three places,
the order of them differs, to teach both miniſters and chriſtians not to be
nice in precedency, not in giving it, much leſs in taking it, but looking
upon it as a thing not worth taking notice of ; let it be as it lights. He
that in Mark is called Thaddeus, in Matthew, Lebbeus, whoſe ſurname was
Thaddeus, is here called Judas, the brother of James, the ſame that wrote
the epiſtle of Jude. Simon, who in Matthew and Mark was called the
Canaanite, is here called Simon Zelotes, perhaps for his great zeal in reli-
gion. Concerning theſe twelve here named, we have reaſon to ſay, as
| works between which he divided his time, v. 17.
| the twelve from the mountain, and stood in the plain, ready to receive
16. And Judas, the
brother of James, and Judas Iſcariot, which alſo was the
17. And he came down with them, and ſtood in
the plain, and the company of his diſciples, and a great
multitude of people out of all Judea and Jeruſalem, and |
| and ready to go out from him, that is enough for all, enough
the queen of Sheba did of Solomon’s ſervants, “Happy are thy men,
and happy are theſe thy ſervants, that ſtand continually before thee, and
| hear thy wiſdom;” never were men ſo privileged, and yet one of them
had a devil, and proved a traitor; (v. 16.) yet Chriſt, when he choſe
him, was not deceived in him. -
III. In public, we have him preaching and healing, the two great
He came down with
thoſe that reſorted to him ; and there were preſently gathered about
him, not only the company of his diſciples, who uſed to attend him, but
alſo a great multitude of people, a mixt multitude out of all Judea, and
Jeruſalem; though it was ſome ſcores of miles from Jeruſalem to that
part of Galilee where Chriſt now was ; though at Jeruſalem they had
abundance of famous rabbins, that had great names, and bore a mighty
ſway, yet they came to hear Chriſt. They came alſo from the ſea-coast
of Tyre and Sidon ; though they who lived there were generally men of
buſineſs, and though, they bordered upon Canaanites, yet here were ſome
well-affected to Chriſt : ſuch there were diſperſed in all parts, here and
there one. - - l
F. They came, to hear him ; and he preached to them. Thoſe that
have not good preaching near them, had better travel far for it than be
without it. Pt is worth while to go a great way to hear the word of
Chriſt, and to go out of the way of other buſineſs for it. - •
2. They came to be cured by him, and he healed them. Some were
troubled in body, and ſome in mind; ſome had diſeaſes, ſome had devils ;
but both the one and the other, upon their application to Chriſt, were
healed, for he has power over diſeaſes and devils, (v. 17, 18.) over the
effects and over the cauſes. Nay, it ſhould ſeem, thoſe who had no par-
ticular diſeaſes to complain of, yet found it a great confirmation and reno-
vation to their bodily health and vigour, to partake of the virtue that
| went out of him ; for (v. 19.) the whole multitude ſought to touch him,
thoſe that were in health as well as thoſe that were fick, and they were
all, one way or other, the better for him, he healed them all ; and who is
there that doth not need, upon ſome account or other, to be healed 3
Note, There is a fulneſs of grace in Chriſt, and healing virtue in him,
for
each.
20. And he lifted up his eyes on his diſciples, and ſaid,
Bleſſed are ye poor: for your’s is the kingdom of God.
21. Bleſſed are ye that hunger now : for ye ſhall be filled.
Bleſſed are ye that weep now : for ye ſhall laugh. 22.
Bleſſed are ye when men ſhall hate you, and when they
|ſhall ſeparate you from their company, and ſhall reproach
|you, and caſt out your name as evil, for the Son of man's
.**
Bleſſings and Woes.
St. LUKE, VI.
unto you that are rich : for ye have received your conſo-
lation. 25. Woe unto you that are full : for ye ſhall
hunger. --
mourn and weep. 26, Woe unto you when all men ſhall
ſpeak well of you; for ſo did their fathers to the falſe pro-
- | you in that day, and leap for joy, v. 23. Do not only bear it, but trie
phets.
Here begins a praćtical diſcourſe of Chriſt, which is continued to the
end of the chapter, moſt of which is found in the ſermon upon the mount,
Matth. 5. 7. Some think that this was preached at ſome other time and
place, and there are other inſtances of Chriſt’s preaching the ſame things,
or to the ſame purport, at different times; but it is probable that this is
only the evangeliſt’s abridgment of that ſermon, and perhaps that in Mat-
thew too is but an abridgment; the beginning and the concluſion are
much the ſame ; and the ſtory of the cure of the centurion’s ſervant fol-
lows preſently upon it, both there and here, but it is not material.
In theſe verſes we have, *
I. Bleſſings pronounced uponſiffering ſaints, as happy people, though
the world pities them ; (v. 20.) He lifted up his eyes upon his diſciples,
not only the twelve, but the whole company of them, (v. 17.) and di-
re&ted his diſcourſe to them ; for when he had healed the fickin the plain,
he went up again to the mountain, to preach ; there he ſat, as one having
authority, thither they came to him, (Matth. 5. 1.) and to them he di-
rečted his diſcourſe, to them he applied it, and taught them to apply it
to themſelves. When he had laid it down for a truth, Bleſſed are the
poor in ſpirit, he added, Bleſſed are ye poor. All believers, that take
the precepts of the goſpel to themſelves, and live by them, may take the
promiſes of the goſpel to themſelves, and live upon them. And the ap-
plication, as it is here, ſeems eſpecially deſigned to encourage the diſ-
ciples, with reference to the hardſhips and difficulties they were likely
to meet with, in following Chriſt, • .
1. “You are poor, you have left all to follow me, are content to live
upon alms with me, are never to expect any worldly preferment in my
ſervice; you muſt work hard, and fare hard, as poor people do ; but
you are bleſſed in your poverty, it ſhall be no prejudice at all to your
happineſs; nay, you are bleſſed for it, all your loſſes ſhall be abundantly
made up to you, for your’s is the kingdom of God ; all the comforts and
graces of his kingdom here, and all the glories and joys of his kingdom
hereafter ; your’s it shall be, nay, your’s it is.” Chriſt’s poor are rich
in faith, Jam. 2. 5. '.
2. “You hunger now ; (v. 21.) you are not fed to the full as others
are, you often riſe hungry, your commons are ſo short ; or you are ſo in-
tent upon your work, that you have not time to eat bread, you are glad
of a few ears of corn for a meal’s meat; thus you hunger now in this
world, but in the other world you shall be filled, ſhall hunger no more,
nor thirst any more.” -
3. “You weep now, are often in tears, tears of repentance, tears of
ſympathy ; you are of them that mourn in Zion. But bleſſed are you ;
your preſent ſorrows are no prejudices to, but preparatories for, your fu-
ture joy ; you shall laugh. You have triumphs in reſerve ; you are but
Jöwing in tears, and ſhall ſhortly reap in joy,” Pſ. 126. 5, 6. They
that now ſorrow after a godly ſort, are treaſuring up comforts for them-
ſelves, or, rather, God is treaſuring up comforts for them ; and the day
is coming, when their “mouth ſhall be filled with laughing, and their
lips with rejoicing,” Job 8. 21. , - . .
4. “You now undergo the world’s ill will ; you muſt expe&t all the
baſe treatment that a ſpiteful world can give you for Chriſt’s fake, be-
cauſe you ſerve him and his intereſts ; you muſt expect that wicked men
will hate you, becauſe your doćtrine and life convićt and condemn them ;
and thoſe that have church-power in their hands will ſparate you, will
force you to ſeparate yourſelves, and then excommunicate you for ſo
doing, and lay you under the moſt ignominious cenſures, will pronounce
anathemas againſt you, as ſcandalous and incorrigible offenders; they will
do this with all poſſible gravity and ſolemnity, and the pomp and pagean-
try of appeals to Heaven, to make the world believe, and almoſt you your-
felves too, that it is ratified in heaven ; thus will they endeavour to
make you odious to others, and a terror to yourſelves.” This is ſuppoſed
to be the proper notion of 290ptaway buzs—they shall cast you out of their
Jynagogues. “And they that have not this power, will not fail to ſhew
Vol. IV. No. 82.
ſake. 28. Reioice vein that d nd leap for joy: for their malice, to the utmoſt of their power; for they will reproach you,
behold. vour º ...}}. t º º 2. - - d e %. ...'. lik e|| will charge you with the blackeſt crimes, which you are, perfeótly inno-
Oid, y - !, great in neaven : Tor. - * || cent of, will faſten upon you the blackeſt charaćters, which you do not
manner did their fathers unto the prophets. 24. But woe:
Woe unto you that laugh now : for ye ſhall ||
| heaven.
deſerve; they will cast out your name as evil, your name as chriſtians, as
apoſtles ; they will do all they can, to render theſe names odious.” This
is the application of the eighth beatitude, Matth. 5, 10...12. . .
* Such uſage as this, ſeems hard; but bleſſed are you, when you are
ſo uſed; it is ſo far from depriving you of your happineſs, that it will
greatly add to it; it is an honour to you, as it is to a brave hero to be
employed in the wars, in the ſervice of his prince; and therefore rejoice
umph in it. For,” (1.) “You are hereby highly dignified in the king-
dom of grace, for you are treated as the prophets were before you, and
therefore not only need not be aſhamed of it, but may juſtly rejoice in it,
for it will be an evidence for you, that you walk in the ſame ſpirit, and
in the ſame steps, are engaged in the ſame cauſe, and employed in the
ſame ſervice, with them.” (2.) “You will for this be abundantly recom-
penſed in the kingdom of glory; not only your ſervices for Chriſt, but
your ſufferings will come into the account : Your reward is great in
Venture upon your ſufferings, in a full belief that the glory of
heaven will abundantly countervail all theſe hardſhips; ſo that, though
you may be loſers for Chriſt, you ſhall not be loſers by him in the end.”
II. Woes denounced againſt proſpering ſinners as miſèrable people,
though the world, envies them. Theſe we had not in Matthew. It
ſhould ſeem, the beſt expoſition of theſe woes, compared with the fore-
going blºſings, is the parable of the rich man and Lazarus. Lazarus had
the bleſſedneſs of thoſe that are poor, and hunger, and weep, now, for in
Abraham’s boſom all the ºf: made to them who did ſo, were made
good to him; but the rich man had the woes that follow here, as he had
the charaćter of thoſe on whom thoſe woes are entailed. -
1. Here is a woe to them that are rich, that is, that trust in riches, that
have abundance of this world’s wealth, and, inſtead of ſerving God with
it, ſerve their luſts with it ; woe to them, for they have received their con-
Jolation, that which they placed their happineſs in, and were willing to
take up with for a portion, v. 24. They in their life-time received their
good things, which, in their account, were the best things, and all the
good things they are ever likely to receive from God. “You that are
rich, are in temptation to ſet your hearts upon a ſmiling world, and to ſay,
Soul, take thine eqſe in the embraces of it, This is my rest for ever, here
will I dwell; and then woe unto you.” (1.) It is the folly of carnal
worldlings, that they make the things of this world their conſolation, which
were intended only for their convenience; they pleaſe themſelves with
them, pride themſelves in them, and make them their heaven upon earth;
and to them the conſolations of God are ſmall, and of no account; (2.)
It is their miſery, that they are put off with them as their conſolation ;
let them know it, to their terror, when they are parted from theſe
things, there is an end of all their comfort, a final end of it, and nothing
remains to them but everlaſting mifery and torment.
2. Here is a woe to them that are full, (v. 25.) that are fed to the
Jull, and have more than heart could wish, (Pſ. 73. 7.) that have their
bellies filled with the hid treaſures of this world, (Pſ. 17, 14.) that, when
they have abundance of theſe, are fºll, and think they have enough, they
need no more, they desire no more, Rev. 3. 17. Now ye are full, now ye
are rich, I Cor. 4. 8. They are full of themſelves, without God and
Chriſt; woe to ſuch, for they shall hunger, they ſhall ſhortly be stripped
and emptied of all the things they are ſo proud of ; and when they ſhall
have left behind them in the world all thoſe things which are their fulneſs,
they ſhall carry away with them ſuch appetites and defires as the world
they remove to will afford them no gratifications of it ; for all the de-
lights of ſenſe, which they are now ſo full of, will in hell be denied, and
in heaven ſuperſeded. . - --
3. Here is a woe to them that laugh now, that have always a diſposi-
tion to be merry, and always ſomething to make merry with ; that know
no other joy than that which is carnal and ſenſual, and know no other uſe:
of this world’s good than purely to indulge that carnal ſenſual joy, that
baniſhes ſorrow, even godly ſorrow, from their minds, and are always © Iſle
tertaining themſelves with the laughter of the fool; woe unto ſuch, for it
is but now, for a little time, that they laugh, they ſhall mourn and weep
ſhortly, ſhall mourn and weep eternally, in a world where there is nothing
but weeping and wailing, endleſs, eaſeleſs, and remedileſs forrow.
4. Here is a woe to them whom all men ſpeak well off, that is, who
make it their great and only care, to gain the praiſe and applanſe of men,
who value themſelves upon that more than upon the favour of God and
his acceptance; (v. 26,) “Woe unto you ; it ſeems to intimate that,
- 5 D .
ST. LUKE, vi.
tº º & & | law in ſuch a caſe.
that ill will which never ſpeaks well. The falſe prophets indeed that flat- #
you were not faithful to your truſt, and to the fouls of men, if you
preached ſo as that nobody would be diſguſted; for your buſineſs is to
tell people of their faults, and if you do that as you ought, you will get
tered your fathers in their wicked ways, that propheſied ſnooth things to
them, were carefled and ſpoken well of ; and if you be in like manner
cried up, you will be juſtly ſuſpected 'to deal deceitfully as they did.”
We ſhould deſire to have the approbation of thoſe that are wife and good,
and not be indifferent to what people ſay of us; but as we ſhould de-
#. * reproaches, ſo we ſhould alſo deſpiſe the praiſes, of the fools in
.11%lèle - -
do good to them that hate you : 28. Bleſs them that
eurſe you, and pray for them that deſpitefully uſe you.
29. And unto him that ſmiteth thee on the one cheek, of.
£er alſo the other: and him that taketh away thy cloak,
forbid not to take thy coat alſo. 30. Give to every man
that aſketh of thee ; and of him that taketh away thy |
goods, aſk them not again. 31. And as ye would that
men ſhould do to you, do ye alſo to them likewiſe. 32.
For if ye love them that love you, what thank have ye?
For finners alſo love thoſe that love them. 33. And if ye
do good to them that do good to you, what thank have
ye? For finners alſo do even the ſame. 34, And if ye
lend to them of whom ye hope to receive, what thank
have ye? For finners alſo lend to finners, to receive as much
again., 35. But love ye your enemies, and do good, and
lend, hoping for nothing again: and your reward ſhall be
is kind unto the unthankful, and to the evil. 36. Be ye
therefore merciful, as your Father alſo is merciful.
Theſe verſes agree with Matth. 5.38, to the end of that chapter;
Iſay unto you that hear, (v. 27.) to all you that hear, and not to diſci.
ples only, for theſe are leſſons of univerſal concern ; He that has an ear
let him hear. Thoſe that diligently hearken to Chriſt, ſhall find he has
ſomething to ſay to them well worth. their hearing. Now the leſſons
Chriſt here teacheth us, are,
I. That we muſt render to all their due, and be homeſt and juſt in all
our dealings; (v. 31.), “As ye would that men ſhould do to you, do ye
alſo to them likewiſe,” for this is loring our neighbour as ourſelves. What
we would expect, in reaſon, to be done to us, either in juſtice or charity,
by others, if they were in our condition, and we in their’s, that, as the
matter ſtands, we muſt do to them. We muſt put our ſouls in their ſouls'
stead, and then pity and ſuccour them, as we would défire and juſtly €X •
ject to be ourſelves pitied and ſuccoured.
II. That we muſt be free in
everyman that asketh thee, to every one that is a proper obječt of charity,
that wants neceſſaries, which thou haſt where withal to ſupply out of
thy ſuperfluities. Give to thoſe that are not able to help themſelves,
to thoſe that have not relations in a capacity to help them.” Chriſ:
would have his diſciples ready to diſtribute, and willing to communicate,
to their power in ordinary caſes, and beyond their power in extraordinary.
III. That we muſt be generous inforgiving thoſe that have been any:
way injurious to us. -
1. We muſt not be extreme in demanding our right, when it is denied
us; “ Him that takelh away thy cloak, either forcibly or fraudulently, for-
Šid him not by any violent means to take thy coat alſo, v. 29. Lét him
have that too, rather than fight for it. Anā (v. 36.) of him that taketh
thy goods,” (ſo Dr. Hammond thinks, it ſhould be read,) “ that bor-
rows them, or that takes them up from thee upon traſt, of ſuch, do not
eract them ; if Providence have made ſuch inſolvent, do not take the ad-
vantage of the law againſt them, but rather loſe it than take them. by the
throat, Matth. 18. 28. If a man run away in thy debt, and take away
thy goods with him, do not perplex thyſelf, nor be incenſed againſt him.”
2. We muſt not be rigorous in revenging a wrong, when it is done us ;
“ Unto him that ſmiteth thee on the one cheek; inſtead of bringing an ac-
tion againſt him, or ſending for a writ for him, or bringing him before 3.
juſtice, ºffer alſo the other;” that is, “paſs it by, though thereby, thou
giving to them that need; (v. 30.) “Give to
Exhortations to Juſtice and Mercy.
ſhouldeſt be in danger of bringing upon thyſelf another like indignity;
which is commonly pretended in excuſe of taking the advantage of the
If any one /inite thee on the cheek, rather than give .
another blow to him, be ready to receive another from him ;” that is,
| “ leave it to God to plead thy cauſe, and do thou ſit down filent under
| the affront.
When we do thus, God will ſinite our enemies, as far as
they are his, upon the cheek bone, ſo as to break the teeth of the ungodly ;
(Pſ, 3. 7.) for he hath ſaid, Vengeance is mine, and he will make it ap-
pear that it is ſo when we leave it to him to take vengeance.
3. Nay, we muſt do good to them that do evil to us. This is that
which our Saviour, in theſe verſes, chiefly deſigns to teach us, as a law
- v. s. - ſº peculiar to his religion, and a branch of the perfection of it.
27. But I ſay unto you which hear, Love your enemies,
(H.) We muſt be kind to thoſe from whom we have received injuries.
We muſt not only love our enemies, and bear a good-will to them, but
we muſt do good to them, be as ready to do any good office to them as
to any other perſon, if their caſe call for it, and it be in the power of our
hands to do it. ‘We muſt ſtudy to make it appear, by poſitive facts, if
there be an opportunity for them, that we bear them no malice, nor
ſeek revenge. Do they curſe us, ſpeak ill of us, and wiſh ill to us? Do
they deſpitefully uſe us, in word or deed : Do they endeavour to make
us contemptible or odious ;. Let us blºſs them, and pray for them, ſpeak
well of them, the beſt we can, wiſh well to them, eſpecially to their
ſouls, and be interceſſors with God for them. This is repeated, v. 35.
Love your enemies, and do them good. To recommend this difficult duty,
to us, it is repreſented as a generous thing, and an attainment few arrive
at. To love thoſe that love ws, has nothing uncommon in it, nothing pe-
culiar to Chriſt’s diſciples, for ſºnners will love thoſe that love them ;
there is nothing ſelf-denying in that, it is but following nature, even in
its corrupt ſtate, and puts no force at all upon it ; (v. 32.) it is no
thanks to us, to love thoſe that ſay and do juſt as we would have them.
“And, (v. 33.) if you do good to them that do good to you, and return.
their kindneſſes, it is from a common principle of cuſtom, honour, and
gratitude; and therefore what thank have you ? What credit are you to
great, and ye ſhall be the children of the Higheſt: for he
the name of Chriſt, or what reputation do you bring to it; for ſºnners
alſo, that know nothing of Chriſt and his doćtrine, do even the ſame.
But it becomes you to do ſomething more excellent and eminent, herein
to out-do your neighbours, to do. that which finners will not do, and
which no principle of their’s can pretend to reach to, you muſt render
good for evil;” not that any thanks are due to us, but then we are to our
God for a name and a praiſe ; and he will have the thanks.
(2.) We muſt be kind to thoſe from whom we expect no manner of
advantage; (v. 35.) Lend, hoping for nothing again. It is meant of the
rich lending to the poor a little money for their neceſſity, to buy daily
bread for themſelves and their families, or to keep them out of priſon;.
in ſuch a caſe, we muſt lend, with a reſolution not to demand intereſt for
what we lend, as we may moſt juſtly from thoſe that borrow money, to
make purchaſes, withal, or to trade with ; but that is not all, we muſt:
lend, though we have reaſon to ſuſpect that what we lend we loſe; lend:
to thoſe who are ſo poor, that it is not probable they will be able to pay,
us again. This precept will be beſt illuſtrated by that law of Moſes,
(Deut. 15. 7...10.) which obliges them to lend to a poor brother as much.
as, he needed, though the year of releaſe was at hand.
Here are two motives to this generous charity.
[1..] It will redound to our profit; for our reward shall be great,
v. 35, What is given, or laid out, or lent and loſt on earth, from a true:
principle of charity, will be made up to us in the other world, unſpeak-
ably to our advantage. “You ſhall not only be repaid, but rewarded,
greatly rewarded; it will be ſaid to you, Come, ye blºſſed, inherit the
kingdom.” **
[2.] It will redound to our honour; for herein we ſhall reſemble God,
in his goodneſs, which is the greateſt glory ; “ Te shall be the children.
of the Highest ; ſhall be owned by him as his children, being like him.”
It is the glory of God, that he is: “ kind to the unthankful and to
the evil;” beſtows the gifts of common providence even upon the worſt
of men, who are every day provoking him, and rebelling againſt him,
and uſing thoſe very gifts to his diſhonour. Hence he infers, (v. 36.)
“Be merciful, as your Father is merciful;” this explains Matth, 5.48.
“Be perfect, as your Father is perfect. Imitate your Father in thoſe
things that are his brighteſt perfeótions.” Thoſe that are merciful, as.
God is merciful, even to the evil and the unthankful, are perſect, as God:
is perfect; ſo he is pleaſed graciouſly to accept it, though infinitely fall-
ing ſhort. Charity is called the bond of perfectneſs, Col. 3. 14. This
ſhould, ſtrongly engage us to be merciful to our brethren, even ſuch as:
...have been injurious to us; not only that God is ſo to others, but that he
ST. LUKE, VI.
Exhortations to Juſtice and Sincerity.
is ſo to us, though we have been, and are, evil and unthankful; it is of
his mercies, that we are not confumed. -
37. Judge not, and ye ſhall not be judged: condemn
not, and ye ſhall not be condemned: forgive, and ye ſhall
be forgiven: 38. Give, and it ſhall be given unto you;
good meaſure, preſſed down, and ſhaken together, and
running over, ſhall men give into your boſom. For with
the ſame meaſure that ye mete withal, it ſhall be mea-
ſured to you again. 39. And he ſpake a parable unto
them, Can the Blind lead the blind? Shall they not both
fall into the ditch 40. The diſciple is not above his
maſter: but every one that is perfect ſhall be as his
maſter. , 41. And why beholdeſt thou the mote that is in
thy brother’s eye, but perceiveſt not the beam that is in
thine own eye 42. Either how canſt thou ſay to thy
brother, Brother, let me pull out the mote that is in
thine eye, when thou thyſelf beholdeſt not the beam that
is in thine own eye 2 Thou hypocrite, caſt out firſt the
beam out of thine own eye, and then ſhalt thou ſee clearly
to pull out the mote that is in thy brother’s eye. 43.
For a good tree bringeth not forth corrupt fruit: neither
doth a corrupt tree bring forth good fruit. 44. For
every tree is known by its own fruit: for of thorns
men do not gather figs, nor of a bramble-buſh gather
they grapes. 45. A good man out of the good treaſure
of his heart bringeth forth that which is good: and an
evil man out of the evil treaſure of his heart bringeth
forth that which is evil : for of the abundance of the
heart his mouth ſpeaketh. 46. And why call ye me
Lord, Lord, and do not the things which I ſay ? 47.
Whoſoever cometh to me, and heareth my ſayings, and
doeth them, I will ſhew you to whom he is like. 48.
He is like a man which built a houſe, and digged deep,
and laid the foundation on a rock: and when the flood
aroſe, the ſtream beat vehemently upon that houſe, and
could not ſhake it: for it was founded upon a rock.
49. But he that heareth, and doeth not, is like a man
that without a foundation built a houſe upon the
earth, againſt which the ſtream did beat vehemently,
and immediately it fell, and the ruin of that houſe was
great.
All theſe ſayings of Chriſt we had before in Matthew ; ſome of them,
ch. 7, others in other places. They were ſayings that Chriſt often uſed ;
they needed only to be mentioned, it was eaſy to apply them. Grotius
thinks that we need not be critical here in ſeeking for the coherence :
they are golden ſentences, like Solomon’s proverbs, or parables. Let us
obſerve here, -
1. We ought to be very candid in our cenſures of others, becauſe we
need grains of allowance ourſelves; “Therefore judge not others, be-
cauſe then you yourſelves shall not be judged; therefore condemn not
others, becauſe then you yourſelves shall not be condemned, v. 37. Ex-
orciſe towards others that charity which thinks no evil, which bears all
#hings, believes and hopes all things ; and then others will exerciſe that
charity toward you. God will not judge and condemn you, men will
not.”
merciful to their’s.
2. If we are of a giving, and a forgiving, ſpirit, we ſhall ourſelves reap
the benefit of it ; “ Forgive, and ye ſhall be forgiven.” They that
forgive the injuries done to them by others, others will forgive them.
their inadvertencies. They that forgive others’ treſpaſſes againſt them,
God will forgive them their treſpaſſes againſt him. And he will be no
leſs mindful of the liberal that deviſe liberal things ; (v. 38.) “Give,
and it ſhall be given to you.” God, in his providence, will recompenſe
| (Heb. 6, 10.) but he will pay it again.
They that are merciful to other people's names, ſhall find others
it to you ; it is lent to him, and “he is not unrighteous to forget it,”
Men ſhall return it into your
boſom ; for God often makes uſe of men as inſtruments, not only of his
avenging, but of his rewarding, juſtice... If we in a right manner give
to others, when they need, God will incline the hearts of others to give
to us, when we need, and to give liberally, “good meaſure preſſed down
and ſhaken together.” They that ſow plentifully, ſhall reap plentifully.
Whom God-recompenſes he abundantly recompenſes. • . *
3. We muſt expect to be dealt with ourſelves as we deal with others.
“With the ſame meaſure that ye mete, it ſhall be meaſured to you
again.” Thoſe that deal hardly with others, muſt acknowledge, as
Adoni-bezek did, (Judg. 1. 7.) that God is righteous, if others deal
hardly with them, and they may expect to be paid in their own coin ;
but they that deal kindly with others, have reaſon to hope that, when
they have occaſion, God will raiſe them up friends who will deal kindly
with them. Though Providence does not always go by this rule, becauſe
the full and exačt retributions are reſerved for another world, yet, ordi-
marily, it obſerves a proportion ſufficient to deter us from all ačts of
rigour, and to encourage us in all ačts of beneficence. -
4. Thoſe who put themſelves under the guidance of the ignorant and
erroneous, are likely to periſh with them ; (v. 89.) Can the blind lead
the blind 2 Can the Phariſees, who are blinded with pride, prejudice, and
bigotry, lead the blind people into the right way 2 “Shall not both fall
together into the ditch " How can they expect any other 2 Thoſe that
are led by the common opinion, courſe, and cuſtom of this world, are
themſelves blind, and are led by the blind, and will periſh with the world
that ſits in darkneſs. Thoſe that ignorantly, and at a venture, follow the
nultitude, to do evil, follow the blind in the broad way that leads the
many to destruction.
5. Chriſt’s followers cannot expect better treatment in the world than
their Maſter had, v. 40. Let them not promiſe themſelves more honour
or pleaſure in the world than Chriſt had, nor aim at the worldly pomp
and grandeur which he never was ambitious of, but always declined ;
nor affect that power in ſecular things, which he would not aſſume : but
every one that would ſhew himſelf perfect, an eſtabliſhed diſciple, let him
be as his Master, dead to the world, and every thing in it, as his Maſter
is ; let him live a life of labour and ſelf-denial, as his Maſter doth,
and make himſelf a ſervant of all ; let him ſtoop, and let him toil,
and do all the good he can, and then he will be a complete diſciple.
6. Thoſe who take upon them to rebuke and reform others, are con-
cerned to look to it, that they be themſelves blameleſs, and harmleſs,
and without rebuke, v. 41, 42. (1.) Thoſe with a very ill grace cen-
ſure the faults of others, who are not aware of their own faults. It is
very abſurd for any to pretend to be ſo quick-fighted, as to ſpy ſmall
faults in others, like a mote in the eye, when they are themſelves, ſo per-
feótly paſt feeling, as not to perceive a beam in their own eye. (2.).
Thoſe are altogether unfit to help to reform others, whoſe reforming,
charity doth not begin at home. How canſt thou offer thy ſervice to
thy brother, to pull out the mote from his eye, which requires a good eye
as well as a good hand, when thou thyſelf haſt a beam in thine own eye,
and makeſt no complaint of it 2 (3.) Thoſe therefore who would be
ſerviceable to the ſouls of others, muſt firſt make it appear that they
are ſolicitous about their own ſouls. To help to pull the mote out of
our brother’s eye, is a good work, but then we muſt qualify ourſelves
for it by beginning with ourſelves; and our reforming of our own lives,
may, by the influence of example, contribute to others reforming their’s.
7. We may expect that men's words and actions will be according as
they are, according as their hearts are, and according as their principles,
3 ree . } º -
(1.) The heart is the tree, and the words and ačtions are fruit accord-
ing to the nature of the tree, v. 43,44. If a man be really a good man,
if he have a principle of grace in his heart, and the prevailing bent and
bias of the ſoul be toward God and heaven, though perhaps he may not
abound in fruit, though ſome of his fruits be blaſted, and though he may
be ſometimes like a tree in winter, yet he doth not bring forth corrupt
fruit; though he may not do you all the good he ſhould, yet he will not
in any material inſtance do you hurt. If he cannot reform ill manners,
he will not corrupt good manners. If the fruit that a man brings forth,
be corrupt, if a man’s devotion tend to debauch the mind and converſa-
tion, if a man’s converſation be vicious, if he be a drunkard or forni-
cator, if he be a ſwearer or liar, if he be in any inſtance unjuſt or unna-
tural, his fruit is corrupt, and you may be ſure that he is not a good tree.
On the other hand, a “corrupt tree doth not bring forth good fruit,”
though it may bring forth green leaves; “for of thorns men do not
\
# * . .
gather figs, hor of a bramble do they gather grapes.” You may, if you
leaſe, ſtick figs upon thorns, and hang a bunch of grapes upon a
ramble, but they neither are, nor can be, the natural produćt of the
trees; ſo neither can you expect any good conduct from thoſe who have
juſtly a bad character.
cannot infallibly know the heart, yet you may charitably hope that that
is upright with God; for “every tree is known by its own fruit.”
But the vile perſon will ſpeak villainy; (Iſa. 32.6.) and the experience
of the moderns herein agrees with the “proverb of the ancients, that
wickedneſs proceedeth from the wicked,” i Sam. 24. 13. w
(2.) The heart is the treaſure, and the words and ačtions are the ex-
penſes or produce from that treaſure, v. 45. This we had, Matth. 12.
34, 35. The reigning love of God and Chriſt in the heart denominates
a man a good man; and it is a good treaſure in the heart, it enriches a
man, it furniſhes him with a good ſtock to ſpend upon, for the benefit
of others; out of ſuch a good treaſure a man may bring forth that
which is good ; but where the love of the world and the fleſh reign,
there is an evil treaſure in the heart, out of which an evil man is con-
tinually bringing forth that which is evil; and by what is brought forth,
you may know what is in the heart, as you may know what is in the
veſſel, water or wine, by what is drawn out from it, John 2. 8. “Of
the abundance of the heart the mouth ſpeaks;” what the mouth ordi-
narily ſpeaks, ſpeaks with reliſh and delight, generally agrees with what
is innermoſt and uppermoſt in the heart; “ He that ſpeaks of the
earth, is earthly,” John 3. 31. Not but that a good man may poſſibly
drop a bad word, and a wicked man make uſe of a good word to ſerve a
bad turn : but, for the moſt part, the heart is as the words are, vain or
Jerious ; it therefore concerns us to get our hearts filled, not only with
good, but with abundance of it. *
8. It is not enough to hear the ſayings of Chriſt, but we muſt do them;
not enough to profeſs relation to him, as his ſervants, but we muſt make
conſcience of obeying him. - -
(1.) It is putting an affront upon him, to call him Lord, Lord, as if
we were wholly at his command, and had devoted ourſelves to his ſer-
vice, if we do not make conſcience of conforming to his will, and ſerving
the intereſts of his kingdom. We do but mock Chriſt, as they that in
ſcorn ſaid, Hail, King of the Jews, if we call him ever ſo often, Lord,
Lord, and yet walk in the way of our own hearts, and in the fight of our'
own eyes. Why do we call him Lord, Lord, in prayer, (compare
Matth. 7. 21, 22.) if we do not obey his commands. He that “turns
away his ear from hearing the law, his prayer ſhall be an abomina-
tion,” w
- Áº It is putting a cheat upon ourſelves, if we think that a bare pro-
feſſion of religion will ſave us, that hearing the ſayings of Chriſt will
bring us to heaven, without doing them.
tude, (v. 47.49.) which ſhews,
[1..] Thoſe only make ſure work for their ſouls and eternity, and
take the courſe that will ſtand them in ſtead in a trying time, who do
not only come to Chriſt as his ſcholars, and hear his ſayings, but do them;
who think, and ſpeak, and ačt, in every thing, according to the eſta-
bliſhed rules of his holy religion. They are like a houſe built on a rock;
theſe are they that take pains in religion, as they do, that build on a rock ;
that begin low, as they do, that dig deep ; that found their hope upon
Chriſt, who is the Rock of ages ; (and other foundation can no man
lay ;) theſe are they who provide for hereafter, who get ready for the
worſt, who lay up in ſtore a good foundation for the time to cone, for
the eternity to come, 1 Tim. 6, 19. They who do thus, do well for
themſelves; for, Firſt, They ſhall keep their integrity, in times of temp-
tation and perſecution ; when others fall from their own ſteadfaſtneſs, as
the ſeed on the ſtony ground, they ſhall ſtand faſt in the Lord. ScCondly,
They ſhall keep their comfort, and peace, and hope, and joy, in the
midſt of the greateſt diſtreſſes. The storms and streams of afflićtion ſhall
not ſhock them, for their feet are ſet upon a rock, a rock higher than they.
Thirdly, Their everlaſting welfare is ſecured. In death and judgment
they are ſafe. Obedient believers are “ kept by the power of Chriſt,
through faith unto ſalvation,” and ſhall never periſh.
[2.] Thoſe who reſt in a bare hearing of the ſayings of Chriſt, and
do not live up to them, are but preparing for a fatal diſappointment;
He that heareth, and doeth not, (that knows his duty, but lives in the
neglect of it,) he is like a man that “built a houſe without a founda-
tion.” He pleaſes himſelf with hopes that he has no ground for, and
his hopes will fail him, when he moſt needs the comfort of them, and
when he expects the growning of them ; when the stream beats vehemently
This he illuſtrates by a fimili-
If the fruit be good, you may conclude that the
tree is ſo : if the converſation be holy, heavenly, and regular, though you |
|
ST. LUKE, WH.
i
lus a ſynagogue.
The Healing of the Centurion's Servant.
upon his houſe, it is gone; the ſand it is built upon is waſhed away, and
immediately it falls. Such is the “hope of the hypocrite, though he
has gained, when God takes away his ſoul;” it is as the ſpider's web,
and the giving up of the ghoſt. ' ' , , , , . * *-* >
CHAP. VII,
In this chapter, we have, Y. Christ confirming of the doctrine he had
preached in the former chapter, with two glorious miracles—the curing
of one at a diſtance, and that was the centurion's ſervant, (v. 1...10.)
and the raiſºng of one to life; that was dead, the widow's ſon at Wain,
v. 11...18. II. Christ confirming the faith of John who was now in
priſon, and of ſome of his diſciples, by ſending him a short account of the
miracles he wrought, in anſwer to a question, he received from him ;
(v. 19.23.) to which he adds an honourable testimony concerning
John, and a just reproof to the men of that generation, for the contempt
they put upon him and his doctrine, v. 24.35:... III. Christ comfort-
ing a poor penitent that applied herſelf to him, all in tears ºf godly ſorrow
jor fi : aſſuring her that herſºns were pardoned, and justifying him-
Jelf in the favour he shewed her, against the cavils of a proud Phariſee,
v. 36.50. . t
l. OW when he had ended all his ſayings in the
audience of the people, he entered into Caper-
naum. 2. And a certain centurion's ſervant, who was
dear unto him, was ſick, and ready to die. 3. And when
he heard of Jeſus, he ſent unto him the elders of the Jews
beſeeching him that he would come and heal his ſervant.
4. And when they came to Jeſus, they befought him in:
ſtantly, ſaying, That he was worthy for whom he ſhould
do this. 5. For he loveth our nation, and he hath built
6. Then Jeſus. went with them. And
when he was now not far from the houſe, the centurion ſent
friends to him, ſaying unto him, Lord, trouble not thy-
ſelf, for I am not worthy that thou ſhouldeſt enter under
my roof. 7. Wherefore neither thought I myſelf worthy
to come unto thee: but ſay in a word, and my ſervant
ſhall be healed. 8. For I alſo am a man ſet under authority,
having under me ſoldiers, and I ſay unto one, Go, and he
goeth; and to another, Come, and he cometh: and to
my ſervant, Do this, and he doeth it. 9. When Jeſus
heard theſe things, he marvelled at him, and turned him
about, and ſaid unto the people that followed him, I ſay
unto you, I have not found ſo great faith, no, not in Iſrael.
10. And they that were ſent, returning to the houſe, found
the ſervant whole, that had been ſick. 3.
Some difference there is between, this ſtory of the cure of the centu-
rion’s ſervant, as it is related here, and as we had it, Matth. 8. 5, &c.
For, there it was ſaid, that the centurion came to Chriſt ; here it is ſaid,
that he ſent to him firſt ſome of the elders of the Jews, (v. 3.) and after-
ward ſome other friends, v. 6. But it is a rule, “That we are ſaid to
do that which we do by another—Quod facimus per alium, id ipſum
facere judicamur.” The centurion might be ſaid to do that which he
did by his proxies; as a man takes poſſeſſion by his attorney. But
it is probable that the centurion himſelf came at laſt, when Chriſt
ſaid to him, (Matth. 8. 13.) “As thou haſt believed, ſo be it done unto
thee.” \ .
This miracle is here ſaid to have been wrought by our Lord Jeſus,’
“when he had ended all his ſayings in the audience of the people,”
v. 1. What Chriſt ſaid, he ſaid publicly; whoever would, might come,
and hear him ; “ In ſecret have I ſaid nothing,” John J.8. 20. Now to
give an undeniable proof of the authority of his preaching word, he here
gives an inconteſtable proof of the power and ºfficacy of his healing word.
He that had ſuch a commanding empire in the kingdom of nature, as
that he could command away diſeaſes, no doubt has ſuch a ſovereignty
in the kingdom of grace, as to enjoin duties diſpleaſing to fleſh and blood,
and bind, under the higheſt penalties, to the obſervance of them. . This
. . . . . ST, LUKE, VII.
The Widow of Nain.
ſ
miracle was wrought if Capernaum, where moſt of Chriſt’s mighty
works were done, Matth. 11. 23. Now obſerve,
1. The centurion’s ſervant that was fick, was dear to his master, v. 2.
It was the praiſe of the ſervant, that by his diligence and faithfulneſs,
and a manifeſt concern for his maſter and his intereſt, as for himſelf and
for his own, he recommended himſelf to his maſter's eſteem and lové.
Servants ſhould ſtudy to endear themſelves to their maſters. It was like-
wiſe the praiſe of the maſter, that when he had a good ſervant, he knew
how to value him.
think it favour enough to the beſt ſervants they have, not to rate them,
and beat them, and be cruel to them, whereas they ought to be kind
to them, and tender of them, and ſolicitous for their welfare and comfort.
2. The maſter, when he heard of Jeſús, was for making application to
him, v. 3. Maſters ought to take particular care of their ſervants when
they are ſick, and not to negle&t them then. This centurion begged
that Christ would come, and heal his ſervant. We may now, by faith-
ful and fervent prayer, apply ourſelves to Chriſt in heaven, and ought
to do ſo when fickneſs is in our families; for Chriſt is ſtill the great
Phyſician. -
3. He ſent fome of the elders of the Jews to Chriſt, to repreſent the
caſe, and ſolicit for him, thinking that a greater piece of reſpect to Chriſt
than if he had come himſelf, becauſe he was an uncircumciſed Gentile,
whom he thought Chriſt, being a Prophet, would not care for conver-
ſing with. For that reaſon, he ſent Jews, whom he acknowledged to
be favourites of Heaven, and not ordinary Jews neither, but elders of
the Jews, perſons in authority, that the dignity of the meſſengers might
give honour to him to whom they were ſent ; Balak ſent princes to
Balaam. - * I
4. The elders of the Jews were hearty interceſſors for the centurion;
they beſòught him instantly, (v. 4.) were very urgent with him, pleading
for the centurion, that which he would never have pleaded for himſelf,
“That he was worthy for whom he ſhould do this.” If any Gentile
was qualified to receive ſuch a favour, ſurely he was. The centurion
ſaid, I am not ſo much as worthy of a viſit; (Matth. 8, 8.) but the
elders of the Jews thought him worthy of the cure ; thus “ honour ſhall
uphold the humble in ſpirit. Let another man praiſe thee, and not thy
own mouth.” But that which they inſiſted upon in particular, was,
that, though he was a Gentile, yet he was a hearty well-wiſher to the
Jewiſh nation and religion, v. 5. They thought there needed as much
with Chriſt as there did with them, to remove the prejudices againſt
him as a Gentile, a Roman, and an officer of the army, and therefore
mention this; (1.) That he was well-affected to the people of the Jews;
He loveth our nation ; which few of the Gentiles did. Probably, he had
read the Old Teſtament, whence it was eaſy to advance to a very high
eſteem of the Jewiſh nation, as favoured by Heaven above all people.
Note, Even conquerors, and thoſe in power, ought to keep up an affec-
tion for the couquered, and thoſe they have power over. (2.) That he
was well affected to their worſhip ; He built them a new ſynagogue at
Capernaum, finding that what they had, was either gone to decay, or
not large enough to contain the people ; and that the inhabitants were
not of ability to build one for themſelves. Hereby he teſtified his vene-
ration for the God of Iſrael, his belief of his being the one only living
and true God, and his deſire, like that of Darius, to have an intereſt in
the prayers of God’s Iſrael, Ezra 6. 10. This centurion built a ſyna-
gogue at his own proper coſts and charges, and, probably, employed his
foldiers that were in garriſon there, in the building, to keep them from
idleneſs. Note, Building places of meeting for religious worſhip, is a
very good work, is an inſtance of love to God and his people; and thoſe
who do good works of that kind, are worthy of double honour.
5. Jeſus Chriſt was very ready to ſhew kindneſs to the centurion,
He preſently went with them, (v. 6.) though he was a Gentile; for,
“ is he the Saviour of the Jews only 2 Is he not alſo of the Gentiles 2
Yes of the Gentiles alſo,” Rom. 3. 29. The centurion did not think
himſelf worthy to viſit Chriſt ; (v. 7.) yet Chriſt thought him wor-
thy to be viſited by him : for thoſe that humble themſelves shall be ex-
alled. -
6. The centurion, when he heard that Chriſt was doing him the ho-
nour to come to his houſe, gave further proofs both of his humility and
of his faith. Thus the graces of the ſaints are quickened by Chriſt’s
approaches toward them ; When he was now not far from the houſe,
and the centurion had notice of it, inſtead of ſetting his houſe in order
for his reception, he ſends friends, to meet him with freſh expreſfions,
(1.) Of his humility; “Lord, trouble not thºſelf, for I am unworthy of
iuch an honour, becauſe I am a Gentile.” This beſpeaks not only his
WoL. I. W. No. 82.
Many maſters that are haughty and imperious,
low thoughts of himſelf, notwithſtanding the greatneſs of his figure, but
his high thoughts of Chriſt, notwithſtanding the meanneſs of his figure,
in the world. He knew how to honour a Prophet of God, though he'
was deſpiſed and rejected of men. (2.) Of his faith; “Lord, trouble
not thyſelf, for I know there is no occaſion, thou canſt cure my ſervant
without coming under my roof, by that almighty power from which no
thought can be withholden. Say in a word, and my ſervant shall be
healed.” So far was this centurion from Naaman's fancy, that he ſhould
come to him, and ſtand, and ſtrike his hand over the patient, and ſo re-
cover him, 2 Kings 5, 11. He illuſtrates this faith of his by a compari-
ſon taken from his own profeſſion, and is confident that Chriſt can as ,
eaſily command away the diſtemper as he can command any of his ſol-
diers; can as eaſily ſend an angel with commiſſion to cure this ſervant
of his as he can ſend a ſoldier on an errand, v. 8. Chriſt has a ſovereign
power over all the creatures and all their ačtions, and can change the
courſe of nature as he pleaſes, can re&tify its diſorders, and repair its de-
cays in human bodies, for all power is given to him. . .
7. Our Lord Jeſus was wonderfully well pleaſed with the faith of
the centurion, and the more ſurpriſed at it, becauſe he was a Gentile;
and the centurion’s faith having thus honoured Chriſt, ſee how he ho-
noured it; (v. 9.) He turned him about, as one amazed, and “ ſaid to
the people that followed him, I have not found ſo great faith, not not in
Iſrael.” Note, Chriſt will have thoſe that follow him, to obſerve and
take notice of the great examples of faith, that are ſometimes ſet before
them, eſpecially when any ſuch are found among thoſe that do not fol-
low Chriſt ſo cloſely as they do, in profeſſion; that we may be aſhamed
by the ſtrength of their faith out of the weakneſſes and waverings of
our’s. . .
8. The cure was preſently and perfectly wrought ; (v. 10.) They that
were ſent, knew they had their errand, and therefore went back, and
found the ſervant well, and under no remains at all of his diſtemper.
Chriſt will take cognizance of the diſtreſſed caſe of poor ſervants, and
be ready to relieve them, for there is no reſpect of perſons with him.
Nor are the Gentiles excluded from the benefit of his grace ; nay, ,
this was a ſpecimen of that much greater faith which would be found
among the Gentiles, when the goſpel would be publiſhed, than among
the Jews.
11. And it came to paſs the day after, that he went
into a city called Nain; and many of his diſciples went
with him, and much people. 12. Now when he came
nigh to the gate of the city, behold, there was a dead man
carried out, the only ſon of his mother, and ſhe was a
widow; and much people of the city was with her. 13.
And when the Lord ſaw her, he had compaſſion on her,
and ſaid unto her, Weep not. 14. And he came and
touched the bier, (and they that bare him ſtood ſtill,)
and he ſaid, Young man, I ſay unto thee, Ariſe. 15. And
he that was dead ſat up, and began to ſpeak: and he deli-
vered him to his mother. 16. And there came a fear on
all : and they glorified God, ſaying, That a great prophet
is riſen up among us; and, That God hath viſited his peo-
ple. 17. And this rumour of him went forth throughout
all Judea, and throughout all the region, round about.
18. And the diſciples of John ſhewed him of all theſe
things. - #
We have here the ſtory of Chriſt's raiſing to life a widow's ſon at
Nain, that was dead, and in the carrying out to be buried; which Matthew
and Mark had made no mention of ; only in the general, Matthew had
recorded it, in Chriſt's anſwer to the diſciples of John, that the dead were
raiſed up, Matth. 11. 5. 4.
Obſerve, - ! -
I. Where, and when, this miracle was wrought. It was the next day
after he had cured the centurion’s ſervant, v. 11. Chriſt was doing good
every day, and never had cauſe to complain that he had loſt a day. It
was done at the gate of a ſmall city, or town, called Nain, not far from
Capernaum; probably, the ſame with a city called Nais, which Jerom
ſpeaks of. ..
II. Who were the witneſſes of it ; it is as well atteſted as can be, for
ST. LUKE, VII.
it was done in the fight of two crowds that met in or near the gate of
the city. There was a crowd of diſciples, and other people attending
Chriſt; (v. 11.) and a crowd of relations and neighbours attending the
funeral of the young man, v. 12. Thus there were a ſufficient number to
atteſt the truth of this miracle, for it was a greater proof of Chriſt’s di- |
vine authority than his healing of diſeaſes, for by no power of nature, or
any means, can the dead be raiſed. º -
III. How it was wrought by our Lord Jeſus.
. 1. The perſon raiſed to life, was, a young man, cut off by death in
the beginning of his days ; a common caſe; Man comes forth like a
jlower, and is cut down. That he was really dead, was univerſally agreed;
there could be no colluſion in the caſe, for Chriſt was entering into the
town, and had not ſeen him till now that he met him upon the bier. He
was carried out of the city, for the Jews’ burying-places were without
their cities, and at ſome diſtance from them. This young man was the
only ſon of his mother, and ſhe a widow. She depended upon him to be
the ſtaff of her old age, but he proves a broken reed; every man at his
beſt eſtate is ſo. How numerous, how various, how very calamitous, are
the afflićtions of the afflićted in this world ! What a vale of tears is it !
What a Bochim, a place of weepers | We may well think how deep the
Jörrow of this poor mother was for her only ſon ; it is uſed, to expreſs
the greateſt grief; (Zech. 12. 10.) it was the deeper in that ſhe was a
widow ; broken with breach upon breach, and a “full end made of her
comforts. Much people of the city was with her,” by condoling with
her loſs, to comfort her.
2. Chriſt ſhewed both his pity and his power, in raiſing him to life,
that he might give a ſpecimen of both, which ſhine ſo bright in man’s
redemption.
(1.) See how tender his compaſſions are toward the afflićted; (v. 13.)
When the Lord ſaw the poor widow following her ſon to the grave, he
had compºſion on her. Here was no application made to him for her,
not ſo much as that he would ſpeak ſome words of comfort to her, but
ea mero motu-purely from the goodneſs of his nature, he was troubled
for her. The caſe was piteous, and he looked upon it with pity. His
eye affected his heart; and he ſaid unto her, Weep not. Note, Chriſt
has a concern for the mourners, for the miſerable, and often prevents
them with the bleſſings of his goodneſs. He undertook the work of our
redemption and ſalvation, in his love and in his pity, Iſa. 63.9. What a
pleaſing idea does this give us of the compaſſions of the Lord Jeſus, and
the multitude of his tender mercies, which may be very comfortable to us
when at any time we are in ſorrow ! Let poor widows comfort them-
ſelves in their ſorrows with this, that Chriſt pilies them, and knows their
ſouls and adverſity ; and if others deſpiſe their grief, he does not. Chriſt
faid, Weep not ; and he could give her a reaſon for it, which no one elſe
could ; “Weep not for a dead ſon, for he ſhall preſently become a living
one.” This was a reaſon peculiar to her caſe ; yet there is a reaſon
common to all that ſleep in Jeſus, which is of equal force againſt inordi-
nate and exceſſive grief for their death—that they ſhall riſe again, ſhall
riſe in glory ; and therefore we muſt not ſorrow, as thoſe that have no
hope, 1 Theſſ. 4, 13. Let Rachel, that weeps for her children, refrain
her eyes from tears, for there is hope in thine end, ſaith the Lord, that
thy children shall come again to their own border, Jer. 31. 17. And let
our paſſion at ſuch a time be checked and calmed by the confideration of
Chriſt’s compaſſion.
(2.) See how triumphant his commands are, over even death itſelf;
$. 14.) He came and touched the bier, or coffin, in or upon which the
dead body lay ; for to him it would be no pollution. Hereby he inti-
mated to the bearers, that they ſhould not proceed ; he had ſomething
to ſay to the dead young man ; “Deliver him from going down to the
pit, I have found a ranſom,” Job 33.24. Hereupon, they that bare
him, ſtood ſtill, and, probably, let down the bier from their ſhoulders to
the ground, and opened the coffin, if it were cloſed up ; and then with
ſolemnity, as one that had authority, and to whom belonged the iſſues
from death, he ſaid, Young man, I ſay unto thee, Ariſe. The young
man was dead, and could not ariſe by any power of his own; (no more
can thoſe that are ſpiritually dead in treſpaſſes and fins ;) yet it was no
abſurdity at all for Chriſt, to bid him ariſe, when a power went along
with that word, to put life into him. The goſpel-call to all people, to
young people particularly, is, “Ariſe, ariſe from the dead, and Chriſt
ſhall give you light and life.” Chriſt’s dominion over death was evi-
denced by the immediate effect of his word; (v. 15.) He that was dead,
Jat up, without any help. When Chriſt put life into him, he made it to
appeal by his ſitting up. Have we grace from Chriſt 2 Let us ſhew it.
Another evidence of life, was, that he began to Jpeak ; for whenever
|
| to him.
•
John's Meſſage to Jeſus,

Chriſt gives us ſpiritual life, he opens the lips in prayer and praiſe. And,
lastly, he would not oblige this young man, to whom he had given a new
life, to go along with him, either as his diſciple to miniſter to him,
(though he owed him even his own ſelf,) much leſs as a trophy or ſhew
to get honour by him, but delivered him to his mother, to attend her as
became a dutiful ſon ; for Chriſt’s miracles were miracles of mercy;
and a great act of mercy this was to this widow; now ſhe was comforted,
according to the time in which ſhe had been afflićted, and much more ;
for ſhe could now look upon this ſon as a particular favourite of Hea-
ven, with more pleaſure than if he had not died. -
IV. What influence it had upon the people ; (v. 16.) There came a
fear on all; it frightened them all, to ſee a dead man ſtart up alive out
of his coffin in the open ſtreet, at the command of a man ; they were all
ſtruck with wonder at this miracle, and glorified God. The Lord and
his goodneſs, as well as the Lord and his greatneſs, are to be feared.
The inference they drew from it, was, “A great Prophet is riſºn up
among us, the great Prophet that we have been long looking for ; doubt-
leſs he is one divinely inſpired, who can thus breathe life into the dead;
and in him God hath viſited his people, to redeem them, as was expected,”
Luke 1.68. This would be life from the dead indeed to all them that
waited for the Conſolation of Iſrael. When dead ſouls are thus raiſed
to ſpiritual life by a divine power going along with the goſpel, we muſt
glorify God, and look upon it as a gracious viſit to his people. The
report of this miracle was carried, 1. In general, all the country over ;
(v. 17.) This rumour of him, that he was the great Prophet, went forth
upon the wings of fame through all Judea, which lay a great way off,
and throughout all Galilee, which was the region round about. Moſt
got this notice of him, yet few believed in him, and gave up themſelves
Many have the rumour of Chriſt’s goſpel in their cars, that
have not the ſavour and relish of it in their ſouls. 2. In particular, it
was carefully brought to John Baptiſt, who was now in priſon ; (v. 18.) .
His diſciples came, and gave him an account of all things, that he might
know that though he was bound, yet the word of the Lord was not bound;
God’s work was goington, though he was laid aſide.
19. And John, calling unto him two of his diſciples,
ſent them unto Jeſus, ſaying, Art thou he that ſhould
come, or look we for another 20. When the men were
come unto him, they ſaid, John Baptiſt hath ſent us unto
thee, ſaying, Art thou he that ſhould come, or look we
for another ? 21. And in that ſame hour he cured many
of their infirmities, and plagues, and of evi) ſpirits, and
unto many that were blind he gave fight. 22. Then
Jeſus, anſwering, ſaid unto them, Go your way, and tell
Jehn what things ye have ſeen and heard, how that the
blind ſee, the lame walk, the lepers are cleanſed, the deaf
hear, the dead are raiſed, to the poor the goſpel is preached.
23. And bleſſed is he whoſoever ſhall not be offended in
me. 24. And when the meſſengers of John were de-
parted, he began to ſpeak unto the people concerning John,
What went ye out into the wilderneſs for to ſee ? A reed
ſhaken with the wind ; 25. But what went ye out for to
ſee ? A man clothed in ſoft rainent : Behold, they which
are gorgeouſly apparelled, and live delicately, are in kings’
courts. 26. But what went ye out for to ſee ? A pro-
phet? Yea, I ſay unto you, and much more than a pro-
phet. 27. This is he of whom it is written, Behold, I ſend
| my meſſenger before thy face, which ſhall prepare thy
way before thee, 28. For I ſay unto you, Among thoſe
that are born of women, there is not a greater prophet
than John the Baptiſt: but he that is leaſt in the kingdom
of God, is greater than he. 29. And all the people that
| heard him, and the publicans, juſtified God, being bap-
tized with the baptiſm of John. 30. But the Phariſees
|and lawyers rejećted the counſel of God againſt themſelves,
being not baptized of him. 31. And the Lord ſaid,
Whereunto then ſhall I liken the men of this generation,
st. LUKE, VII.
The Miniſtry of John and of Chriſt.
and to what are they like? 32. They are like unto chil-
dren fitting in the market-place, and calling one to an-
other, and ſaying, We have piped unto you, and ye have
not danced: we have mourned unto you, and ye have not
wept. 33. For John the Baptiſt came neither eating
bread, nor drinking wine; and ye ſay, He hath a devil.
34. The Son of man is come eating and drinking; and ye
ſay, Behold, a gluttonous man, and a wine-bibber, a friend
of publicans and finners. 35. But wiſdom is juſtified of
all her children.
:
All this diſcourſe concerning John Baptiſt, occaſioned by his ſending
to aſk whether he was the Meſfiah or no, we had, much as it is here re-
lated, Matth. 11. 2... 19. -
I. We have here the meſſage John Baptiſt ſent to Chriſt, and the re-
turn he made to it. Obſerve,
1. The great thing we are to inquire concerning, is, whether he be
he that ſhould come to redeem and ſave finners, or whether we are to
look for another, v. 19, 20. We are ſure that God has promiſed that
a Saviour ſhall come, an anointed Saviour; we are as ſure that what he
has promiſed he will perform in its ſeaſon ; if this Jeſus be that pro-
miſed Meſfiah, we will receive him, and will look for no other ; but if
not, we will continue our expectations, and, though he tarry, will wait
for him. a
2. The faith of John Baptiſt himſelf, or at leaſt of his diſciples, wanted
to be confirmed in this matter ; for Chriſt had not yet publicly declared
himſelf to be indeed the Chriſt, nay, he would not have his diſciples,
who knew him to be ſo, to ſpeak of it, till the proofs of his being ſo
were completed in his reſurrečtion. . The great men of the Jewiſh church
had not owned him, nor had he gained any intereſt that was like to ſet
him upon the throne of his father David. Nothing of that power and
grandeur was to be ſeen about him, in which it was expected that the
Weſſiah would appear. And therefore it is not ſtrange that they ſhould
aſk, Art thou the Meſſiah 2 not doubting but that if he were not, he
would dire&t them what other to look for.
3. Chriſt left it to his own works to praiſe him in the gates, to tell
what he was, and to prove it. While John’s meſſengers were with him,
he wrought many miraculous cures, in that ſame hour; which perhaps
intimates, that they ſtaid but an hour with him; and what a deal of
work did Chriſt do in a little time ! v. 21. He cured many of their in-
jërmities and plagues in body, and of evil ſpirits that affected the mind,
either with frenzy or melancholy ; and unto many that were blind he gave
Jight. He multiplied the cures, that there might be no ground left to
ſuſpect a fraud. And then, (v. 22.) he bid them go tell John what they
had ſeen. And he and they might eaſily argue, as even the common
people did, (John 7.31.) “When Chriſt cometh, will he do more mi-
racles than theſe which this man has done º’” Theſe cures which they ſaw
him work, were not only confirmations of his commiſſion, but explica-
tions of it. The Meſfiah muſt come to cure a diſeaſed world, to give
light and fight to them that fit in darkneſs, and to reſtrain and conquer
i
ſ
is wife, humble, and well diſpoſed, that is not overcome by theſe preju-
dices. It is a ſign that God has blºſſed him, for it is by his grace that
he is helped over theſe ſtumbling-ſtones; and he shall be bleſſed indeed,
bleſſed in Chriſt. . - - *
II. We have here the high encomium which Chriſt gave of John
Baptiſt; not while his meſſengers were preſent, (left he ſhould ſeem to
flatter him,) but when they were departed, (v. 24.) to make the people
ſenſible of the advantages they had enjoyed in John’s miniſtry, and were
deprived of by his impriſonment. Let them now confider, what they
went out into the wilderneſs to ſee ; who that was, about whom there had
been ſo much talk, and ſuch a great and general amazement. “Come,”
faith Chriſt, “I will tell you.” … *
1. He was a man of unſhaken ſelf-consiſtence; a man of ſteadineſs and
conſtancy; he was not a reed shaken with the wind, firſt in one ſway, and
then in another, ſhifting with every wind, he was firm as a rock, not fickle
as a reed ; if he could have bowed like a reed to Herod, and have com-
plied with the court, he might have been a favourite there ; but none of
|
|| theſe things moved him.
2. He was a man of unparalleled ſelf-denial; a great example of mor-
tification and contempt of the world; he was not a man clothed in ſoft
| rainent, nor did he live delicately ; (v. 25.) but, on the contrary, he
lived in a wilderneſs, and was clad and fed accordingly ; inſtead of
adorning and pampering the body, he brought it under, and kept it in
ſubječtion.
3. He was a prophet, had his commiſſion and inſtrućtions immediately
from God, and not of man, or by man. He was by birth a priest, but
that is never taken notice of ; for his glory, as a prophet, eclipſed the
honour of his prieſthood ; nay, he was more, he was much more than a
prophet, (v. 26.) than any of the prophets of the Old Teſtament, for
they ſpake of Chriſt.as at a diſtance, he ſpake of him as at the door.
4. He was the harbinger and forerunner of the Meſſiah, and he was
himſelf propheſied of in the Old Teſtament; (v. 27.) This is he of whom
it is written, (Mal. 3. 1.) Behold, Iſènd my mºſſenger before thy face.
Before he ſent the Maſter himſelf, he ſent a meſſenger, to give notice of
his coming, and prepare people to receive him. Had the Meſfiah been
to appear as a temporal Prince, under which charaćter the carnal Jews
expected him, his meſſenger would have appeared, either in the pomp of a
general, or the gaiety of a herald at arms ; but it was a previous indica-
tion, plain enough, of the ſpiritual nature of Chriſt’s kingdom, that the
meſſenger he ſent before him to prepare his way, did it by preaching re-
pentance, and reformation of men's hearts and lives; certainly that king-
dom was not of this world, which was thus uſhered in.
5. He was, upon this account, ſo great, that really there was not a
greater prophet than he. Prophets were the greatest that were born of
; women, more honourable than kings and princes, and John was the
: greatest of all the prophets; the country was not ſenſible what a valuable,
what an invaluable, man it had in it, when John Baptiſt went about
preaching and baptizing. And yet he that is least in the kingdom of God,
is greater than he. The leaſt goſpel-miniſter, that has obtained mercy of
the Lord, to be ſkilful and faithful in his work ; or the meaneſt of the
apostles, and firſt preachers of the goſpel, being employed under a more
: eacellent diſpenſation, are in a more honourable office than John Baptiſt.
evil ſpirits; you ſee that Jeſus does this to the bodies of people, and
therefore muſt conclude, This is he that ſhould come to do it to the
fouls of people; and you are to look for no other. To his miracles in
the kingdom of nature he adds this in the kingdom of grace, (v. 22.)
To the poor the goſpel is preached; which, they knew was to be done b
the Meſfiah, for he was anointed to preach the goſpel to the meek, (Iſa.
61. 1.) and to ſºve the ſouls of the poor and needy, Pſ, 72. 13. , Judge,
therefore, whether you can look for any other that will more fully an-
ſwer the charaćters of the Meſſiah, and the great intentions of his
coming. - - -
4. He gave them an intimation of the danger people were in of being
prejudiced againſt him, notwithſtanding theſe evident proofs of his being
the Meſiah ; (v. 23.) Blºſſed is he whºſoever shall not be ºffended in me,
or ſtandalized at me, . We are here in a ſtate of trial and probation; and
it is agreeable to ſuch a ſtate, that, as there are ſufficient arguments, to
confºrm the truth to thoſe that are honest and impartial in ſearching after
it, and have their minds prepared to receive it, ſo there ſhould be alſo
obječtions to cloud the truth to thoſe that are careleſs, worldly, and ſen-
ſual ; Chriſt’s education at Nazareth, his refidence at Galilee, the mean.
neſs of his family and relations, his poverty, and the deſpicableneſs of his
followers—theſe and the like were ſtumbling-blocks to many, which all
}|
The meaneſt of thoſe that follow the Lamb, far excel the greateſt of thoſe
that went before him. Thoſe therefore who live under the goſpel-diſpenſa-
tion have ſo much the more to anſwer for.
III. We have here the juſt cenſure of the men of that generation,
who were not wrought upon by the miniſtry either of John Baptiſt or
of Jeſus Chriſt himſelf. - .
1. Chriſt here ſhews what contempt was put upon John Baptiſt, while
he was preaching and baptizing. ( 1.) Thoſe who did ſhew him any
reſpect, were but the common ordinary ſort of people ; who, in the eye
of the gay part of mankind, were rather a diſgrace to him than any credit;
(v. 29.) the people indeed, the vulgar herd, of whom it was ſaid, This
people who knows not the law, are curſed; (John 7.49.) and the publi-
cans, men of ill fame, as being generally men of bad morals, or taken to
be ſo, theſe were baptized with his baptiſm, and became his diſciples; and
theſe, though glorious monuments of divine grace, yet did not magnify
John in the eye of the world ; but by their repentance and reformation
they juſtified God, juſtified his condućt, and the wiſdom of it in appoint-
ing ſuch a one as John Baptiſt to be the forerunner of the Meſfiah; they
hereby made it to appear that it was the beſt method that could be taken,
for it was not in vain to them, whatever it was to others. (2.) The
great men of their church and nation, the polite and the politicians, that
l
i
l
the miracles he wrought could not help them over. He is blºſſed, for he
would have done him ſome credit in the eye of the world, did him all the
ST. LUKE, VII.
diſhonour they could ; they heard him indeed, but they were not baptized
of him ; (v. 30.) the Phariſees, who were moſt in reputation for reli-
gion and devotion, and the lawyers, who were celebrated for their learn- ;
ing, eſpecially their knowledge of the ſcriptures, they rejected the coun-
ſel of God against themſelves, they frustrated it, they received the grace of
God, by the baptiſm of John, in vain. God ſending that meſſenger
among them, had a kind purpoſe of good to them, deſigned their ſalvation
by it, and if they had cloſed with the counſel of God, it had been for
themſelves, they had been made for ever; but they rejected it, would not
comply with it, and it was against themſelves, it was to their own ruin ;
they came ſhort of the benefit intended them, and not only ſo, but for-
feited the grace of God, put a bar in their own door, and by refuſing
that diſcipline which was to fit them for the kingdom of the Meſſiah,
ſhut themſelves out of it, and they not only excluded themſelves, but
hindered others, and ſtood in their way.
2. He here ſhews the ſtrange perverſeneſs of the men of that genera-
tion, in their cavils both againſt John and Chriſt, and the prejudices they
conceived againſt them. *
(1.) They made but a jeſting matter of the methods God took to do
them good; (v. 31.) “Whereunto shall I liken the men of this genera-
tion 2 What can I think of, abſurd enough to repreſent them by ? They
are, then, like children ſitting in the market-place, that mind nothing that
is ſerious, but are as full of play as they can hold; as if God were but in
jeſt with them, in all the methods he takes to do them good, as children
are with one another in the market-place ; (v. 32.) they turn it all off
with a banter, and are no more affected with it than with a piece of pa-
geantry.” This is the ruin of multitudes, they can never perſuade them-
ſelves to be ſerious in the concerns of their ſouls; old men fitting in the
Sanhedrim, were but as children sitting in the market-place, and no more
affected with the things that belonged to their everlaſting peace than
people are with children’s play. O the amazing ſtupidity and vanity of
º: blind and ungodly world ! The Lord awaken them out of their
ecurity. -
(2.) They ſtill found ſomething or other to carp at.
[1..] John Baptiſt was a reſerved auſtere man, lived much in ſolitude,
and ought to have been admired for being ſuch a humble, ſober, ſelf-
denying man, and hearkened to as a man of thought and contemplation;
but this, which was his praiſe, was turned to his reproach ; becauſe he
came neither eating nor drinking, ſo freely, plentifully, and cheerfully, as
others did, ye ſay, “He has a devil; he is a melancholy man, he is poſ.
ſeſſed as the demoniac whoſe dwelling was among the tombs, though he
be not quite ſo wild.” .
[2.] Our Lord Jeſus was of a more free and open converſation; he
came eating and drinking ; (v. 34.) he would go and dine with Phariſees,
though he knew they did not care for him; and with publicans, though
he knew they were no credit to him; yet, in hopes of doing good, both
to the one and the other, he converſed familiarly with them. By this it
appears that the miniſters of Chriſt may be of very different tempers and
diſpoſitions, very different ways of preaching and living, and yet all good
and uſeful; diversity of gifts, but each given to proft withal; therefore
none muſt make themſelves a ſtandard to all others, nor judge hardly of
thoſe that do not do juſt as they do. John Baptiſt bore witneſs to Chriſt,
and Chriſt applauded John Baptiſt, though they were the reverſe of each
other in their way of living. Dut the common enemies of them both re-
proached them both. The very ſame men that had repreſented John as
crazed in his intellects, becauſe he came neither eating nor drinking, repre-
ſented our Lord Jeſus as corrupt in his morals, becauſe he came eating
and drinking; he is a gluttonous man, and a wine-bibber. Ill-will never
ſpeaks well. See the malice of wicked people, and how they put the
worſt conſtruction upon every thing they meet with in the goſpel, and
in the preachers and profeſſors of it ; and hereby they think to diminiſh
them, but really deſtroy themſelves. --
Lastly, He ſhews that, notwithſlanding this, God will be glorified in
the ſalvation of a choſen remnant; (v. 35.) Wiſdom is justified of all her
children. There are thoſe who are given to wiſdom, as her children, and
they ſhall be brought, by the grace of God, to ſubmit to wiſdom's con-
dućt and government, and thereby to juſtify wiſdom in the ways ſhe
takes for bringng them to that ſubmiſſion ; for to them they are effec-
tual, and thereby appear well choſen. Wiſdom’s children are herein
unanimous, one and all, they have all a complacency in the methods of
grace which divine wiſdom takes, and think never the worſe of them for
their being ridiculed by ſome.
4
36. And one of the Phariſees defired him that he would
*
Chriſt in the Houſe of the Phariſee.
eat with him. And he went into the Phariſees’ houſe,
and ſat down to meat. , 37. And behold, a woman in the
city, which was a finner, when ſhe knew that Jeſus ſat at
meat in the Phariſees’ houſe, brought an alabaſter-box of
ointment, 38. And ſtood at his feet behind him, weeping,
and began to waſh his feet with tears, and did wipe them;
with the hairs of her head, and kiſſed his feet, and anointed
them with the ointment. 39. Now when the Phariſee
which had bidden him, ſaw it, he ſpake within himſelf,
ſaying, This man, if he were a prophet, would have
known who and what manner of woman this is that
toucheth him : for ſhe is a ſinner. 40. And Jeſus, an-
ſwering, ſaid unto him, Simon, I have ſomewhat to ſay
unto thee. And he ſaith, Maſter, ſay on. 41. There was
a certain creditor which had two debtors: the one owed
five hundred pence, and the other fifty. 42. And when
they had nothing to pay, he frankly forgave them both.
Teli me therefore, which of them will love him moſt : 43.
Simon anſwered and ſaid, I ſuppoſe that he to whom he
forgave moſt. And he ſaid unto him, Thou haſt rightly
judged. 44. And he turned to the woman, and ſaid unto
Simon, Seeſt thou this woman : I entered into thy houſe,
thou gaveſt me no water for my feet : but the hath
waſhed my feet with tears, and wiped them with the hairs
of her head. 45. Thou gaveſt me no kiſs : but this wo.
man, fince the time I came in, hath not ceaſed to kiſs my
feet. 46. Mine head with oil thou didſt not anoint ; but
this woman hath anointed my feet with ointment, 47.
Wherefore I ſay unto thee, Her fins, which are many, are
forgiven; for ſhe loved much : but to whom little is for-
given, the ſame loveth little. 48, And he ſaid unto her,
ºfhy fins are forgiven. 49. And they that ſat at meat
with him, began to ſay within themſelves, Who is this
that forgiveth fins alſo: 50. And he ſaid to the woman,
Thy faith hath ſaved thee; go in peace. -
When and where this paſſage of ſtory happened, does not appear 3.
this evangeliſt does not obſerve order of time in his narratives, ſo much
as the other evangeliſts do ; but it comes in here, upon occaſion of
Chriſt's being reproached as a Friend to publicans and ſinners, tº ſhew
that it was only for their good, and to bring them to repentance, that he
converſed with them ; and that thoſe whom he admitted near him, were
reformed, or in a hopeful way to be ſo. Who this woman was, that
here teſtified ſo great an affection to Chriſt, does not appear; it is com-
monly ſaid to be Mary Magdalene, but I find no ground in ſcripture for
it: ſhe is deſcribed (ch. 8. 2. and Mark 16.9.) to be one out ºf whom
Christ had cast ſeven devils ; but that is not mentioned here; and there-
fore it is probable that it was not ſhe.
Now obſerve here,
I. The civil entertainment which a Phariſee gave to Chriſt, and his
gracious acceptance of that entertainment ; (v. 36.) “One of the Pha-
riſees defired him that he would eat with him ;” either becauſe, he
thought it would be a reputation to him to have ſuch a gueſt at his table,
or becauſe his company would be an entertainment to him and his family
and friends. It appears that this Phariſee did not believe in Chriſt, for
he will not own him to be a Prophet, (v. 39.) and yet our Lord Jeſus
accepted his invitation, went into his houſe, and ſat down to meat; that
they might ſee he took the ſame liberty with Phariſees that he did with
publicans, in hopes of doing them good. And thoſe may venture further
into the ſociety...of ſuch as are prejudiced againſt Chriſt, and his religion,
who have wiſdom and grace ſufficient to inſtruct and argue with them,
than others may. - t
II. The great reſpect which a poor penitent finner ſhewed him, when
he was at meat in the Phariſees’ houſe. It was a woman in the city,
that was a ſinner, a Gentile, a harlot, I doubt, known to be ſo, and infa-
mous ; ſhe knew that Jeſus ſat at meat in the Phariſees’ houſe, and, having
St. LUKE, VII.
Chriſt in the Houſe of the Phariſee.
been converted from her wicked courſe of life by his preaching, ſhe came
to acknowledge her obligations to him, having no opportunity of doing
it any other way, than by washing his feet, and anointing them with
ſome ſweet ointment that ſhe brought with her for that purpoſe. The
way of fitting at table then was ſuch, that their feet were partly behind
them. Now this woman did not look Chriſt in the face, but came be-
hind him, and did the part of a maid-ſervant, whoſe office it was to wash
the feet of the gueſts, I Sam. 25. 41. and to prepare the ointments.
Now in what this good woman did, we may obſerve, -
1. Her deep humiliation for fin ; ſhe ſtood behind him weeping ; her
eyes had been the inlets and outlets of fin, and now ſhe makes them foun-
tains of tears. Her face is now foul with weeping, which perhaps uſed
to be covered with paints. Her hair now made a towel of, which before
had been plaited and adorned. We have reaſon to think that ſhe had
before ſorrowed for fin;, but now that ſhe had an opportunity of coming
into the preſence of Chriſt, the wound bled afreſh and her ſorrow re.
newed. Note, It well becomes penitents, upon all their approaches to
Chriſt, to renew their godly ſorrow and ſhame for fin, when he is pacified,
Ezek. 16. 63.
2. Her ſtrong affection to the Lord Jeſus; this was it that our Lord
Jeſus took ſpecial notice of, that ſhe loved much ; (v. 42,47.) She washed
his feet, in token of her ready ſubmiſſion to the meaneſt office in which
ſhe might do him honour. Nay, ſhe waſhed them with her tears, tears of
joy ; ſhe was in a tranſport, to find herſelf ſo near her Saviour, whom
her ſoul loved. She kiſſed his feet, as one unworthy of the kiſſes of his
mouth, which the ſpouſe coveted, Cant. 1, 2.
tion as well as affection : She wiped them with her hair, as one entirely
devoted to his honour; her eyes ſhall yield water to waſh them, and her
hair be a towel to wipe them ; and ſhe anointed his feet with the ointment ;
owning him hereby to be the Meſfiah, the Anointed ; ſhe anointed his
feet, in token of her conſent to God’s defign in anointing his head with
the oil of gladneſs. Note, All true penitents have a dear love to the
Lord Jeſus. .
III. The offence which the Phariſee took at Chriſt, for admitting
the reſpect which this poor penitent paid him ; (v. 39.) He ſpake within
himſelf, (little thinking that Chriſt knew what he thought,) This man,
iſ he were a Prophet, would then have ſo much knowledge, as to perceive
that this woman is a ſºnner, is a Gentile, is a woman of ill fame ; and ſo
much ſanctity as therefore not to ſuffer her to come ſo near him ; for can
one of ſuch a charaćter approach a Prophet, and his heart not riſe at it 2
See how apt proud and narrow ſouls are to think that others ſhould be |
as haughty and cenſorious as themſelves. Simon, if ſhe had touched
him, would have ſaid, Stand by thiſſelſ, come not near me, I am ho-
lier than thou ; (Iſa. 65. 5.) and he thought Chriſt ſhould ſay ſo
to O. ~ -
IV. Chriſt’s juſtification of the woman in what ſhe did to him, and of
himſelf in admitting it. Chriſt knew what the Phariſee ſpake within
himſelf, and made anſwer to it ; Simon, I have ſomewhat to ſay unto thee,
v. 40. Though he was kindly entertained at his table, yet even there
he reproved him for what he ſaw amiſs in him, and would not ſufferſºn
upon him. Thoſe whom Chriſt hath ſomething against, he hath ſome-
thing to ſay to, for his Spirit ſhall reprove. Simon is willing to give
him the hearing ; he ſaith, Maſter, ſay on. Though he could not believe
him to be a Prophet, (becauſe he was not ſo nice and preciſe as he was,)
yet he can compliment him with the title of Master, among thoſe that cry,
Lord, Lord, but do not the things which he ſaith. Now Chriſt, in his an-
fwer to the Phariſee, reaſons thus ; “It is true, this woman has been a
finner, he knows it ; but ſhe is a pardoned finner, which ſuppoſes her to
be a penitent finner; what ſhe did to him was an expreſfion of her great
love to her Saviour, by whom her fins were forgiven ; if ſhe was par-
doned, who had been ſo great a ſinner, it might reaſonably be expected
that ſhe ſhould love her. Saviour more than others, and ſhould give greater
proofs of it than others; and if this was the fruit of her love, and flowing
from a ſenſe of the pardon of her fins, it became him to accept of it, and it
ill became the Phariſee to be offended at it.” Now Chriſt has a fur-
ther reach in this; the Phariſee doubted whether he was a Prophet or
mo, nay he did, in effect, deny it; but Chriſt ſhews that he was more
than a prophet, for he is one that has power on earth to forgive sins,
and to whem are owing the affections and thankful acknowledgments of
penitent pardoned finners. -
Now, in his anſwer, .”
1. He doth by a parable force Simon to acknowledge that the greater
finner this woman had been, the greater love ſhe ought to ſhew to Jeſus
Chriſt when her ſºns were pardoned ; (v. 41.43.) A man had two |
Vol. IV. No. 82.
| tween debtor and creditor.
It was a kiſs of adora- |
debtors that were both inſolvent, but one of them owed him ten times
| more than the other; he yery freely forgave them both, and did not take
re
º
| the advantage of the law againſt them, did not order them and their
children to be ſold, or deliver them to the tormentors; now they were
both ſenſible of the great kindneſs they had received; but which of them
will lºve him most P Certainly faith the Phariſee, he to whom he forgave
moſt; and herein he rightly judged. Now we, being obliged to forgive,
as we are and hºpe to be, forgiven, may from hence learn the duty be:
(1:) The debtor, if he have any thing to pay,
Qught to make ſatisfaction to his creditor. No man cań reckon that
his own, or have any comfortable enjoyment of it, but that which is ſo
when all his debts are paid. (2.) If God in his Providence hath dif:
abled the debtor to pay his debt, the creditor ought not to be ſevere
with him, nor to go to the utmoſt rigour of the law with him, but freely
to forgive him. “Summum jus eſt ſumma injuria—The law ſtretched
into rigour becomes unjuſt.” Let the unmercifal creditor read that pa-
rable, Matth. 18. 23, &c, and tremble; for they ſhall have judgment
without mercy, that ſhew no mercy. (3.) The debtor that has found
his creditors merciful, ought to be very grateful to them; and if he can-
not otherwiſe recompenſe them, ought to love them. Some inſolvent
debtors, inſtead of being grateful, are ſpiteful, to their creditors that loſe
by them, and cannot give them a good word, only becauſe they complain,
whereas loſers may have leave to ſpeak. But this parable ſpeaks of God
as the Creditor, (or rather of the Lord Jeſus himſelf, for he it is that
forgives, and is beloved by, the debtor,) and finners are the debtors :
and ſo we may learn here, -
[1..] That sin is a debt, and sinners are debtors to God Almighty.
As greatures, we owe a debt, a debt of obedience to the precept 6f
the law, and, for non-payment of that, as finners, we become liable
to the penalty. We have not paid our rent, nay we have waſted our
Lord’s goods, and ſo we become debtors. God has an ačtion againſt
us for the injury we have done him, and the omiſſion of our duty to
him. * T
[2] That ſome are deeper in debt to God, by reaſon of fin, than
others are ; “One owed five hundred pence, and the other fifty.”
The Phariſee was the leſs debtor, yet he a debtor too, which was more
than he thought himſelf, but rather that God was his Debtor, Luke 18.
10, 11. This woman, that had been a ſcandalous notorious finner, was
the greater debtor. Some finners are in themſelves greater debtors than
others, and ſome finners, by reaſon of divers aggravating circumſtances,
greater debtors; as thoſe that have finned moſt openly and ſcandalouſly,
that have finned againſt greater light and knowledge, more convićtions
and warnings, and more mercies and means. -
[3.] That, whether our debt be more or leſs, it is more than we are
able to pay ; They had nothing to pay, nothing at all to make a compo-
fition with ; for the debt is great, and we have nothing at all to pay it
with ; ſilver and gold will not pay our debt, nor will ſacrifice and of.
fering, no not thouſands of rams. No righteouſneſs of our own will pay
it, no not our repentance and obedience for the future; for it is what we
are already bound to, and it is God that works it within us. -
[4.] That the God of heaven is ready to forgive, frankly to forgive,
poor finners, upon goſpel-terms, though their debt be ever ſo great. If
we repent, and believe in Chriſt, our iniquity ſhall not be our ruin, it
ſhall not be laid to our charge. God has proclaimed his name gracious
and merciful, and ready to forgive ſin; and his Son having purchaſed
pardon for penitent believers, his goſpel promiſes it to them, and his
Spirit ſeals it, and gives them the comfort of it. -- &
[5.] That thoſe who have their fins pardoned, are obliged to love him
that pardoned them; and the more is forgiven them, the more they ſhould
love him. The greater ſinners any have been before their converſion, the
greater ſaints they ſhould be after; the more they ſhould ſtudy to do
for God, and the more their hearts ſhould be enlarged in obedience.
When a perſecuting Saul became a preaching Paul, he laboured more
abundantly. .
2. He applies this parable to the different temper and condućt of the
Phariſee and the finner toward Chriſt. Though the Phariſee would not
allow Chriſt to be a Prophet, Chriſt ſeems ready to allow him to be in
a juſtified ſtate, and .." one forgiven, though to him leſs was
|forgiven. He did indeed-ſhew ſome love to Chriſt, in inviting him to
his houſe, but nothing to what this poor woman ſhewed. “Obſerve,”
ſaith Chriſt to him, “ ſhe is one that has much forgiven her, and there-
fore, according to thine own judgment, it might be expected that ſhe
ſhould love much more than thou doſt, and ſo it appears; (v. 44.) ſeest
thou this woman * Thou lookeſt upon her with contempt, but confider
5 F
\
*
ST. LUKE, VIII.
| *
t
§
“ Thou didſt not ſo much as order abafin of water to be brought,
how much kinder a friend ſhe is to me than thou art ; ſhould I then
accept thy kindneſs, and refuſe her’s ”
(1.) • ¥ s a s
to waſh my feet in, when I came in, wearied and dirtied with my walk,
which would have been ſome refreſhment to me; but ſhe has done much
y
more, she has waſhed my feet with tears, tears of affection to me, tears of
afflićtion for fin, and has wiped them with the hairs of her head, in token
of her great love to me.” . . . * " . . .
(2) “Thou didſt not ſo much as kiſs my cheek;” (which was an
uſual expreſſion of a hearty and affectionate welcome to a friend ;) “but
this woman has not ceaſed to kiſs my feet, (v. 45.) thereby expreſſing both
a humble and an affectionate love.”
upon my feet ; (v. 46.) ſo far has ſhe outdone thee.” The reaſon why
ſome people blame the pains and expenſe of zealous chriſtians, in religion, || -
is, becauſe they are not willing themſelves to come up to it, but reſolve || e • * * * > . . .
- | I. What Chriſt made the conſtant buſineſs of his lift—it was preaching;
to reſt in a cheap and eqſ, religion. • . * , •
3. He filenced the Phariſee’s cavil ; (v. 47.) “I ſay unto thee,
Simon, her fins, which are many, are forgiven.” He owns that ſhe
had been guilty of many ſins ; “But they are forgiven her, and there-
fore it is no way unbecoming me to accept her kindneſs. They are for-
given, for she loved much.” It ſhould be rendered, therefore she loved
much ; for it is plain, by the tenor of Chriſt’s diſcourſe, that her loving
much was not the cauſe, but the effect, of her pardon, and of her com-
fortable ſenſe of it ; for we love God becauſe he firſt loved us ; he did not
forgive us becauſe we firſt loved him. “But to whom little is forgiven,
as is to thee, the ſame loveth little, as thou doſt.” Hereby he intimates
to the Phariſee, that his love to Chriſt was ſo little, that he had reaſon
to queſtion whether he loved him at all in fincerity ; and, conſequently,
whether indeed his ſins, though comparatively little, were forgiven
him. Inſtead of grudging greater finners the mercy they find with
Chriſt, upon their repentance, we ſhould be ſtirred up by their ex-
ample to examine ourſelves, whether we be indeed forgiven, and do love
, Chriſt. . -
4. He filenced her fears, who, probably, was diſcouraged by the Pha-
riſee’s offence, and yet would not ſo far yield to the diſcouragement as
to fly off. (1.) Chriſt ſaid unto her, Thy ſºns are forgiven, v. 48.
Note, The more we expreſs our ſorrow for fin, and our love to Chriſt,
the clearer evidence we have of the forgiveneſs of our fins; for it is by
the experience of a work of grace wrought in us, that we obtain the aſ-
ſurance of an act of grace, wrought for us. How well was ſhe paid for
her pains and coſt, when ſhe was diſmiſſed with this word from Chriſt,
Thy ſins are forgiven, and what an effectual prevention would this be of
her return to fin again l (2.) Though there were thoſe preſent, who quar-
relled with Chriſt, in their own minds, for preſuming to forgive fin, and
pronounce finners abſolved, (v. 49.) as thoſe had done, (Matth. 9. 3.)
yet he stood to what he had ſaid; for as he had there proved that he had
power to forgive ſin, by curing the man fick of the palſy, and therefore
would not here take notice of the cavil, ſo he would now ſhew that he
had pleaſure in forgiving sin, and it was his delight ; he loves to ſpeak
pardon and peace to penitents ; (v. 50.) “He ſaid to the woman, Thy
faith hath ſaved thee.” This would confirm and double her comfort in
the forgiveneſs of her fin, that ſhe was juſtifted by her faith. All theſe
expreſſions of ſorrow for fin, and love to Chriſt, were the effects and pro-
dućts of faith ; and therefore as faith of all graces doth moſt honour
God, ſo Chriſt doth of all graces, put moſt honour upon faith. Note,
They who know that their faith hath ſaved them, may go in peace, may
go on their way rejoicing. . • :
*.
CHAP. VIII.
* Moſt of this chapter is a repetition of divers paſſages of Chriſt’s preaching
and miracles, which we had bºſore in Matthew and Mark ; they are all
of ſuch weight, that they are worth repeating, and therefore they are re-
peated, that out of the mouth not only of two, but of three, witneſſès
every word may be eſtablished. Here is, I. A general account of Chriſt’s
preaching, and how he had ſuffſtence for himſelf and his numerous
Jamily, by the charitable contributions of good people, v. 1.3. II. The
parable of the ſower, and the four ſorts of ground with the expoſition of
it, and ſome inferences from it, v. 4...18. III. The preference which
Chriſt gave to his obedient diſciples, before his neareſt relations accord-
ing to the flesh, v. 19.21. IV. His stilling of a storm at ſea, with
a word’s ſheaking, v. 22.25. W. His cºſting of a legion of devils out
The Miniſtry of Chriſt.
of a man that was pºſſeſſed by them, p. 26.40. WI. His healing of the
woman that had the bloody iſſue, and raiſing of Jairus' daughter to life,
'9. 41...66. * * * 3. g : -
| 1. A ND it came to paſs afterward, that he went
e throughout every city and village, preaching, and
ſhewing the glad tidings of the kingdom of God: and
the twelve were with him; 2. And certain women which
had been healed of evil ſpirits and infirmities, Mary
| called Magdalene, out of whom went ſeven devils. 3,
(3.) “ Thou didſt not provid a little common oil, as uſual, to | And Joanna the wife of Chuza Herod's ſteward, and Su-
, º º . OU! Cºl C Il O rovide me a little comme 5 at til Ulqip | º * -- ... tº . • *, ºr f a :
anoint my head with : .*. has beſtowed a box of precious, ointment || ſanna, and many others, which miniſter ed unto him of
their ſubſtance.
We are here told, §
in that work he was indefatigable, and went about doing good; (v. i.
afterward—iv rá xx0säcº-ordine, in the proper time or method. Chriſt
took his work before him, and went about it regularly ; he obſerved a
Jeries, or order of buſineſs, ſo as that the end of one good work was the
beginning of another. Now obſerve here, . . * r
1. Where he preached; He went about—3.03eve—peragrabat. He was
an itinerant Preacher, did not confine himſelf to one place, but diffuſed
the beams of his light. Circumibat—He went his circuit, as a J udge,
having found his preaching perhaps moſt acceptable where it was
new. He went about through every city, that none might plead igno-
rance. Hereby he ſet an example to his diſciples ; they muſt traverſe
the nations of the earth, as he did the cities of Iſrael. Nor did he
confine himſelf to the cities, but went into the villages among the
plain country-people, to preach to the inhabitants of the villages, Judg.
5. 11 *
gº e \
2. What he preached; “ He ſhewed the glad tidings of the kingdom
of God,” that it was now to be ſet up among them. Tidings of the
kingdom of God are glad tidings, and thoſe Jeſus Chriſt came to bring ;
to tell the children of men that God was willing to take all thoſe under
' his protection, that were willing to return to their allegiance; it was glad
tidings to the world, that there was hope of its being reformed and re.
conciled. - .
3. Who were his attendants; The twelve were with him, not to preach .
if he were preſent, but to learn from him what and how to preach here-
after, and, if occaſion were, to be ſent to places where he could not goa
Happy were theſe his ſervants that heard his wiſdom. * - -
II. Whence he had the neceſſary ſupports of life; He lived upon the
kindneſs of his friends; there were certain women who frequently at-
tended his miniſtry, that miniſtered to him of their ſubſtance, v. 2, 3,
Some of them are named ; but there were many others, who were. zea-
louſly affected to the doćtrine of Chriſt, and thought themſelves bound
in juſtice to encourage it, having themſelves found benefit, and in charity,
hoping that many others might find benefit by it too. -
I. They were ſuch, for the moſt part, as had been Chriſt’s patients,
and were the monuments of his power and mercy; they had been healed
by him of evil ſpirits and infirmilies. Some of them had been troubled
in mind, had been melancholy, others of them afflićted in body, and he
had been to them a powerful Healer. He is the Phyſician both of body
and ſoul, and thoſe who have been healed by him, ought to ſtudy what
they ſhall render to him. We are bound in interest to attend him, that
| we may be ready to apply ourſelves to him for help in caſe, of a relapſe;
and we are bound in gratitude to ſerve him and his goſpel, who hathſaved
| us, and ſaved us by it. - -
2. One of them was Mary Magdalene, out of whom had been cast
Jèven devils; a certain number for an uncertain. Some think that ſhe
was one that had been very wicked, and then we may ſuppoſe her to be
the woman that was a sinner, mentioned juſt before, ch. 7. Dr. Light-
foot, finding in ſome of the Talmudiſts’ writings that Mary Magdalene
fignified Mary the plaiter of hair, thinks it applicable to her, ſhe having
| been noted in the days of her iniquity and infamy, for that plaiting of
hair, which is oppoſed to modest apparel, 1 Tim. 2. 9. But though
ſhe had been an immodeſt woman, upon her repentance and reformation
ſhe found mercy, and became a zealous diſciple of Chriſt. Note, The
greateſt of finners muſt not deſpair of pardon ; and the worſe any have
| been before their converſion, the more they ſhould ſtudy to do for Chriſt
| after, Or rather, ſhe was one that had been very melancholy, and then,


5T. LUKE, VIII.
The Parable of the Sower.
|
moved to Bethany. This Mary Magdalene was attending on Chriſt’s |
croſs and his ſepulchre, and if ſhe was not Mary the fifter of Lazarus,
probably, it was Mary.the fiſter of Lazarus, who was a woman of a
..ſorrowful ſpirit; who might have been originally of Magdala, but re-
either that particular friend and favourite of Chriſt’s did not attend
then, or the evañgeliſts did not take notice of her, neither of which we
can ſuppoſe; thus Dr. Lightfoot argues. Yet there is this to be ob;
jećted againſt it, that Mary Magdalene is reckoned “among the women
that followed Jeſus from Galilee;” (Matth. 27. 55, 56.) whereas Mary
the fifter of Lazarus had her reſidence in Bethany.
3. Another of them was Joanna the wife of Chuza Herod's ſteward.
She had been his wife, (ſo ſome,) but was now a widow, and left in good |
circumſtances; if ſhe was now his wife, we have reaſon to think that her
huſband, though preferred in Herod’s court, had received the goſpel,
and was very willing that his wife ſhould be both a hearer of Chriſt, and
a contributor to him. . -
4. There were many of them that miniſtered to Chriſt of their ſub-
Jtance. It was an inſtance of the meanneſs of that condition to which
our Saviour humbled himſelf, that he needed it, and his great humility
and condeſcenſion, that he accepted it. Though he was rich, yet for
our fakes he became poor, and lived upon alms. Let none ſay that they
ſcorn to be beholden to the charity of their neighbours, when Providence
has brought them into ſtraits ; but let them aſk, and be thankful for it
as a favour. Chriſt would rather be beholden to his known friends
for a maintenance for himſelf and his diſciples, than be burthenſome to il
Note, It
ſtrangers in the cities and villages whither he came to preach.
is the duty of thoſe who are taught in the word, to communicate to them
who teach them in all good things : and thoſe who are herein liberal
and cheerful, honour, the Lord with their ſubſtance, and bring a bleſfing
upon it. - - -
4. And when much people were gathered together,
and were come to him out of every city, he ſpake by a
parable: 5. A fower went out to fow his ſeed: and as
he ſowed, ſome fell by the way’s ſide, and it was trodden
down, and the fowls of the air devoured it. 6. And
ſome fell upon a rock, and as ſoon as it was ſprung up, it
withered away, becauſe it lacked moiſture. 7. And ſome
fell among thorns, and the thorns ſprang up with it, and
choked it. 8. And other fell on good ground, and ſprang
up, and bare fruit a hundred-fold. And when he had
ſaid theſe things, he cried, He that hath ears to hear, let
him hear. 9. And his diſciples aſked him, ſaying, What
might this parable be 10. And he ſaid, Unto you it is
given to know the myſteries of the kingdom of God: but
to others in parables; that ſeeing they might not ſee, and
hearing they might not underſtand. 11. Now the parable
is this: The ſeed is the word of God. 12. Thoſe by the
way-ſide, are they that hear: then cometh the Devil, and
taketh away the word out of their hearts, left they ſhould
believe and be ſaved. 13. They on the rock, are they,
which, when they hear, receive the word with joy; and
theſe have no root, which for a while believe, and in time
of temptation fall away. 14. And that which fell among
thorns, are they, which, when they have heard, go forth,
and are choked with cares, and riches, and pleaſures of this
life, and bring no fruit to perfeótion. 15. But that on
the good ground, are they which in an honeſt and good
heart, having heard the word, keep it, and bring forth
fruit with patience. 16. No man when he hath lighted a
candle, covereth it with a veſſel, or putteth it under a
bed : but ſetteth it on a candleſtick, that they which enter
in may ſee the light. 17. For nothing is ſecret, that ſhall
not be made manifeſt: neither any thing hid, that ſhall
not be known, and come abroad. 18. Take heed there-
fore how ye hear; for whoſoever hath, to him ſhall be
him for the preſs.
|
given; and whoſoever hath not, from him ſhall be taken
even that which he ſeemeth to have. 19. Then came te
him his mother and his brethren, and could not come at
20. And it was told him by certain,
which ſaid, Thy mother and thy brethren ſtand without,
defiring to ſee thee. 21. And he anſwered and ſaid unto
them, My mother and my brethren are theſe which hear
|the word of God, and do it.
The former paragraph began with an account of Chriſt's induſtry in
preaching ; (v. 1.) this begins with an account of the people's induſtry
in hearing, v.4. He went into every city, to preach ; ſo they, one would
think, ſhould have contented themſelves to hear him when he came to
their own city ; (we know thoſe that would ;) but there were thoſe
here, that came to him out of every city, would not ſtay till he came to
them, nor think that they had had enough when he left them, but net
him when he was coming toward them, and followed him when he was
going from them. Nor did he excuſe himſelf fram going to the cities,
with this, that there were ſome from the cities, that came to him ; for
though there were, yet the moſt had not zeal enough to bring them to
him, and therefore ſuch is his wonderful condeſcenfion, that he will gotá
them ; for he is found of thoſe that ſought him not, Iſa. 65. 1.
Here was, it ſeems, a vaſt concourſe, much people were gathered toge-
ther, abundance of fiſh to caſt the net among ; and he was as ready and
willing to teach as they were to be taught. Now in theſe verſes, we
have, t
I. Neceſſary and excellent rules and cautions for hearing the word in
the parable of the ſower, and the explanation and application of it, all
which we had twice before more largely. When Chriſt had put forth
this parable, 1. The diſciples were inquiſitive concerning the meaning of
it, v. 9. They aſked him, What might this parable be 2 Note, We ſhould
covet earneſtly to know the true intent, and full extent, of the 'word we
hear, that we may be neither miſtaken nor defe&tive in our knowledge.
2. Chriſt made them ſenſible of what great advantage it was to them,
that they had opportunity of acquainting themſelves with the myſtery
and meaning of his word, which others had not ; (v. 10.) Unto you it
is given. Note, Thoſe who would receive inſtrućtion from Chriſt, muſt
know and confider what a privilege it is to be inſtructed by him, what a
diſtinguiſhing privilege to be led into the light, ſuch a light, when others
are left in darkneſs, ſuch a darkneſs. Happy are we, and for ever in-
debted to free grace, if the ſame thing that is a parable to others, with
which they are only amuſed, is a plain truth to us, by which we are en-
lightened and governed, and into the mould of which we are delivered.
Now from the parable itſelf, and the explication of it, obſerve,
(1.) The heart of a man is as ſoil to the ſeed ºf God’s word; it
is capable of receiving it, and bringing forth the fruits of it ; but unleſs
that ſeed be ſown in it, it will bring forth nothing, valuable ; our care
therefore muſt be to bring the ſeed and the ſoil together. To what pur-
poſe have we the ſeed in the ſcripture, if it be not ſown P. And to what
purpoſe have we the ſoil in our own hearts, if it be not ſown with that
ſeed 2 - -
(2.) The ſucceſs of the ſeedneſs is very much according to the nature
and temper of the ſoil, and as that is, or is not, diſpoſed to receive the
feed. The word of God is to us, as we are, a ſavour of life unto life, or .
of death unto death. . . . . .
(3.) The Devil is a ſubtle and ſpiteful enemy, that makes it his bufi.
neſs to hinder our profiting by the word of God. ... He takes, the word.
out of the hearts of careleſs hearers, (v. 12.) left they should believe and,
be ſaved ; that is added here, to teach us, [1..] That we cannot be Javed
unleſs we believe. The word of the goſpel will not be a ſaving word to
us, unleſs it be mixed with faith. [2.] That therefore the Devil does
all he can to keep us from believing, to make us not heed the word
when we read and hear it; or, if we heed it for the preſent, to make U.S
forget it again, and let it ſlip ; (Heb. 2. 1.) or, if we remember it, to
create prejudices in our minds againſt it, or direct our minds from it to
ſomething elſe; and all is, left we should believe and be ſaved, left we
ſhould believe and rejoice, while he believes and trembles. . .
(4.) Where the word of God is heard careleſsly, there is commonly a
contempt put upon it too. It is added here in the parable, that the ſeed
which fell by the way-fide, was trodden down, v. 5. They that wilfully
(hut their ears againſt the word, do in effect trample it under their feet;
they deſpiſe the commandment of the Lord.
St. LUKE, VIII.
- (3.) Thoſe on whom the word makes Jome impreſſions, but they are
not deep and durable ones, will ſhew their hypocriſy in a time of trial ;
as the ſeed ſown upon the rock, where it gains no root, v. 13. Theſe
jor a while believe, a little while; their profeſſion promiſes ſomething, but
in time of temptation they fall away from their good beginnings; whether
the temptation ariſe from the ſmiles, or from the frowns, of the world,
they are eaſily overcome by it. - - -
(6.) The pleaſures of this life are as dangerous and miſchievous thorns
to choke the good ſeed of the word, as any other. That is added here,
v. 14.) which was not in the other evangeliſts. Thoſe that are not en-
tangled in the cares of this life, nor inveigled with the deceitfulneſs of
riches, but boaſt that they are dead to them, may yet be kept from hea.
ven by an affected indolence, and the love of eaſe and pleaſure. The-de-
lights of ſenſe may ruin the ſoul, even lawful delights indulged, and too
much delighted in. . . . e.
(7.) It is not enough that the fruit be brought forth, but it muſt be
brought to perfection, it muſt be fully ripened; if it be not, it is as if there
was no fruit at all brought forth; for that which in Matthew and Mark
is ſaid to be unfruitful, is the ſame that here is ſaid to bring forth none to
perfection. For, “Fačtum non dicitur, quod non perſeverat—Perſeve-
rance is neceſſary to the perfeótion of a work.” -
(8.) The good ground, which brings forth good fruit, is an honest
and good heart, well diſpoſed to receive inſtrućtion and command-
ment ; (v. 19.) a heart free from finful pollutions, and firmly fixed
for God and duty, an upright heart, a tender heart, and a heart that
trembles at the word, is an honeſt and good heart ; which, having
heard the word, understands it, (ſo it is in Matthew,) receives it, (ſo it
is in Mark,) and keeps it, (ſo it is here,) as the ſoil not only receives, but
keeps, the ſeed; and the ſtomach not only receives, but keeps, the food
or phyſic.
(9.) Where the word is well kept, there is fruit brought forth with
patience; that alſo is added here ; there muſt be both bearing patience,
and waiting patience; patience, to ſuffer the tribulation and perſecution
which may ariſe becauſe of the word; patience, to continue to the end in
well-doing. * , -
(10.) In confideration of all this, we ought to take heed how we
hear; (v. 18.) take heed of thoſe things that will hinder our profiting
by the word we hear, watch over our hearts in hearing, and take heed
leſt they betray us; take heed left we hear careleſsly and ſlightly, left,
upon any account, we entertain prejudices againſt the word we hear;
and take heed to the frame of our ſpirits after we have heard the word,
left we loſe what we have gained. -
II. Needful inſtructions given to thoſe that are appointed to preach
the word, and to thoſe alſo that have heard it.
1. Thoſe that have received the gift, muſt minister the ſame. Miniſ-
ters that have the diſpenſing of the goſpel committed to them, people,
that have profited by the word, and are thereby qualified to profit others,
muſt look upon themſelves as lighted candles : miniſters muſt in ſolemn
authoritative preaching, and people in brotherly familiar diſcourſe, diffuſe
their light ; for a candle muſt not be covered with a veſſel, or put under a
bed, v. J.6. Miniſters and chriſtians are to be lights in the world, holding
forth the word of life; their light muſt ſhine before men, they muſt not
only be good, but do good. * * *
2. We muſt expect that what is now done in ſecret, and from unſeen
ſprings, will ſhortly be manifested and made known, v. 17. What is com-
mitted to you in ſecret, ſhould be made manifeſt by you ; for your Maſ-
ter did not give you talents to be buried, but to be traded with. Let
that which is now hid, be made known ; for if it be not manifeſted by
3you, it will be manifeſted against you, will be produced in evidence of
your treachery. -- *
3. The gifts we have, will either be continued to us, or taken from .
us, according as we do, or do not, make uſe of them for the glory of
God, and the edification of our brethren ; (v. 18.) Whoſoever hath, to
him shall be given ; he that hath gifts, and doeth good with them, ſhall
have more; he that buries his talent, ſhall loſe it. From him that hath
not, ſhall be taken away even that which he halh, ſo it is in Mark, that
which he ſeemeth to have, ſo it is in Luke. Note, The grace that is loſt,
was but ſeeming grace, was never true. Men do but ſeen to have what
they do not uſe, and ſhews of religion will be loſt and forfeited; they
went out from us, becauſe they were not of us, 1 John 2. 19. Let us ſee
to it that we have grace in fincerity, the root of the matter found in
us; that is a good part, which ſhall never be taken away from thoſe that
have it. . - - -
III. Great encouragement given to thoſe that prove themſelves faith-
|
and they were afraid.
Chriſt's Power over the Winds.
ful hearers of the word, by being doers of the work, in a particular in-
ſtance of Chriſt’s reſpect to his diſciples, in preferring them even before,
his neareſt relations; (v. 19.21.) which paſſage of ſtory we had twice
before. Obſerve, 1. What crowding there was after Chriſt; there was
no coming near for the throng of people that attended him, who,
though they were crowded ever ſo much, would not be crowded out
from his congregation. 2. Some of his neareſt kindred were leaſt ſoli.
citous to hear him preach. Inſtead of getting within, as they might
eaſily have done, if they had come in time, defiring to hear him, they
ſtood without, defiring to ſee him ; and, probably, out of a fooliſh fear,
left he ſhould ſpend himſelf with too much ſpeaking, deſigning nothin
but to interrupt him, and oblige him to break off. 8. Jeſus ë.;
would rather be buſy at his work than converſing with his friends,
He would not leave his preaching, to ſpeak with his mother and hio
brethren, for it was his meat and drink to be ſo employed. 4. Chriſt
is pleaſed to own thoſe as his neareſt and deareſt relations, that hear the
word of God, and do it : they are to him more than his mother and bre-
thren. r -
22. Now it came to paſs on a certain day, that he went
into a ſhip with his diſciples: and he ſaid unto them, Let
us go over unto the other ſide of the lake. And they
launched forth. 23. But as they ſailed, he fell aſleep :
and there came down a ſtorm of wind on the lake, and
they were filled with water, and were in jeopardy. 24,
And they came to him, and awoke him, ſaying, Maſter,
maſter, we periſh Then he aroſe, and rebuked the wind,
and the raging of the water : and they ceaſed, and there
was a calm. 25. And he ſaid unto them, Where is your
faith ? And they, being afraid, wondered, ſaying one to
another, What manner of man is this For he com-
mandeth even the winds and water, and they obey him.
26. And they arrived at the country of the Gadarenes,
which is over againſt Galilee, 27. And when he went
forth to land, there met him out of the city, a certain.
man, which had devils long time, and ware no clothes,
neither abode in any houſe, but in the tombs. 28. When
he ſaw Jeſus, he cried out, and fell down before him, and
with a loud voice ſaid, What have I to do with thee, Jeſus,
thou Son of God moſt high I beſeech thee, torment me
not. 29. (For he had commanded the unclean ſpirit to
come out of the man. For oftentimes it had caught him:
and he was kept bound with chains, and in fetters; and
he brake the bands, and was driven of the devil into the
wilderneſs.) 30. And Jeſus aſked him, ſaying, What is
thy name : And he ſaid, Legion : becauſe many devils
were entered into him. 31. And they beſought him that
he would not command them to go out into the deep,
32. And there was there a herd of many ſwine feeding
on the mountain : and they befought him that he would
ſuffer them to enter into them. And he ſuffered them.
33. Then went the devils out of the man, and entered
into the ſwine: and the herd ran violently down a ſteep
place, into the lake, and were choked. 34. When they
that fed them, ſaw what was done, they fled, and went
and told it in the city and in the country. 35. Then they
went out to ſee what was done ; and came to Jeſus, and
found the man out of whom the devils were departed,
fitting at the feet of Jeſus, clothed, and in his right mind:
36. They alſo which ſaw it, told
them by what means he that was poſſeſſed of the devils,
was healed. 37. Then the whole multitude of the coun-
try of the Gadarenes round about, befought him to de-
part from them; for they were taken with great fear :
Tº
Chriſt's Power over the Devil.
St. LUKE, VIII.
and he went up into the ſhip, and returned back again.
38. Now the man out of whom the devils were departed,
befought him that he might be with him : but Jeſus ſent
him away, ſaying, 39. Return to thine own houſe, and
ſhew how great things God hath done unto thee. And
city, how great things Jeſus had done unto him.
We have here two illuſtrious proofs of the power of our Lord Jeſus,
which we had before—his power over the winds, and his power over
the devils.
I. His power over t
a terror to men, eſpecially upon ſea, and occaſion the death of ſuch mul-
titudes. Obſerve, - º
1. Chriſt ordered his diſciples to put to ſea, that he might ſhew his
glory upon the water, in ſtilling the waves, and might do an act of kind- |
neſs to a poor poſſeſſed man on the other fide the water ; (v. 22.) He |
They that obſerve Chriſt’s orders,
| too hard for him that had caſt out ſo many unclean ſpirits, and to give
went into a ship with his diſciples.
may aſſure themſelves of his preſence.
goes with them.
, that have Chriſt accompanying them.
other ſide, for he had a piece of good work to do there.
If Chriſt ſends his diſciples, he
He ſaid, Let us go over unto the
might ſhew his wonders in the deep.
2. Thoſe that put to ſea in a calm, yea, and at Chriſt’s word, muſt
yet prepare for a ſtorm, and for the utmoſt peril in that ſtorm ; (v. 23.)
There came down a ſtorm of wind on the lake, as if it were there, and no
where elſe; and preſently their ſhip was ſo toſſed, that it was filled with !
water, and they were in jeopardy of their lives. Perhaps the Devil, who
is the prince of the power of the air, and who raiſeth winds by the permiſ-
fion of God, had ſome ſuſpicion, from ſome words which Chriſt might
let fall, that he was coming over the lake now on purpoſe to caſt that
legion of devils out of the poor man, on the other fide, and therefore e * *
| reſtrained; (v. 29.) He was kept bound in chains and in fetters, that he
poured this ſtorm upon the ſhip he was in, deſigning, if poſſible, to have
funk him, and prevented that vićtory.
3. Chriſt was aſleep in the ſtorm, v. 23.
ment he muſt have, and he choſe to take it then when it would be leaſt
a hinderance to him in his work.
may ſeem as if he were aſleep ; he may not immediately appear for their
relief, no, not when things ſeem to be brought even to the laſt extremity.
Thus he will try their faith and patience, and quicken them by prayer
to awake, and make their deliverance the more welcome when it comes
at laſt.
4. A complaint to Chriſt of our danger, and the diſtreſs his church ; - -
| and who ſpake as they would have him, ſaw Jeſus, he roared out as one
is in, is enough to engage him to awake, and appear for us, v. 24. They
cried, Master, master, we perish / The way to have our fears filenced, IS
to bring them to Chriſt, and lay them before him. Thoſe that in fin-
cerity call Chriſt Maſter, and with faith and fervency call upon him as
their Master, may be ſure that he will not ſet them perish. There is no
relief for poor ſouls that are under ſenſe of guilt, and fear of wrath, like
this, to go to Chriſt, and call him Master, and ſay, “I am undone, if | * - e
w | ceive benefit by him; What have we to do with thee 2. But they dreaded
| his power and wrath ; I beſeech thee, torment ºne not. They do not ſay,
thou do not help me.” - tº
5. Chriſt’s buſineſs is to lay storms, as it is Satan’s buſineſs to raiſe
them. - •
to proclaim peace on earth. He rebuked the wind, and the raging of the
water; (p. 24.) and immediately they ceaſed; not, as at other times, by
degrees, but all of a ſudden there was a great calm. Thus Chriſt ſhewed
that, though the Devil pretends to be the prince of the power of the
air, yet even there he has him in a chain.
6. When our dangers are over, it becomes us to take to ourſelves the
fhame of our own fears, and to give to Chriſt the glory of his power.
When Chriſt had turned the storm into a calm, then were they glad becauſe
they were quiet, Pſ. 107. 30. And then, (1.) Chriſt gives them a rebuke
for their inordinate fear; (v, 25.) Where is your faith * Note, Many
that have true faith, have it to ſeek when they have occaſion to uſe it;
they tremble, and are diſcouraged, if ſecond cauſes frown upon them ; a
little thing diſheartens them ; and where is their faith then 2 (2.) They
give him the glory of his power ; Theft, being afraid, wondered. Thoſe | s & -
| And here, as an inſtance of that extenſive enmity of his, when he could
that had feared the ſtorm, wow that the danger was over, with good rea-
ſon feared him that had ſtilled it ; and ſaid one to another, what manner
of man is this 2 They might as well have ſaid, Who is a God like unto
Vol. IV. No. 82.
And thoſe may ſafely and boldly venture any where, |
- He might have ||
gone by land, a little way about ; but he choſe to go by water, that he
Some bodily refreſh- .
The diſciples of Chriſt may really
have his gracious preſence with them at ſea, and in a ſtorm, and yet he
He can do it, he has done it, he delights to do it; for he came |
thee? For it is God’s prerogative, to ſtill the noiſe of the ſta, the noiſé of
the waves, Pf. 65. 7. - . . " • ,
II. His power over the Devil, the prince of the power of the air. In
| the hext paſſage of ſtory he comes into a cloſer grapple with him than
| he did when he commanded the winds.
| ſtilled, they were brought to their deſired
he went his way, and publiſhed throughout the whole | try of the Gadārenes, and there went aſhore; (v. 26, 27.) and he ſoon
| met with that which was his buſineſs over, an
Preſently after the winds were
haven; and arrived at the coun-
d which he thought it
| worth his while to go through a ſtorm, to accompliſh...
We may learn a great deal out of this ſtory concerning this world of
he winds, thoſe powers of the air that are ſo much |
| poſſeſſion of this one man, called themſelves Legion, (v. 30.) becauſe
!
|
| and comforts.
| infernal, malignant ſpirits, which, though not working now ordinarily,
in the ſame way as here,
upon our guard againſt. - -
1. Theſe malignant ſpirits are very numerous. They that had taken
yet we are all concerned at all times to ſtand
“many devils were entered into him : he had had devils a long time,”
v. 27... But perhaps thoſe that had been long in poſſeſſion of him, upon
fome forefight of our Saviour's coming to make an attack upon them,
and finding they could not prevent it by the ſtorm they had raiſed, ſent
for recruits, intending this to be a deciſive battle, and hoping now to be
him a defeat ; and either were, or at leaſt would be thought to be, a
legion of them, formidable as an army with banners; and now, at leaſt,
to be, what the twentieth legion of the Roman army, which was long
quartered at Cheſter, was ſtyled, legio victric—a victorious legion.
2. They have an inveterate enmity to man, and all his conveniences
This man in whom the devils had got poſſeſſion, and
kept it long, being under their influence, wore no clothes, neither abode
in any houſe, (v. 27.) though clothing, and a habitation, are two of the
neceſſary ſupports of this life. Nay, and becauſe man has a natural
dread of the habitations of the dead, they forced this man to abide in the
tombs, to make him ſo much the more a terror to himſelf, and to all about
him, ſo that his ſoul had as much cauſe as ever any man’s had, to be
weary of his life, and to chooſe ſtrangling and death rather. -
3. They are very ſtrong, fierce, and unruly, and hate and ſcorn to be
might not be miſchievous either to others or to himſelf, but he brake the
bands. Note, Thoſe that are ungovernable by any other, thereby ſhew
that they are under Satan’s government; and this is the language of
thoſe that are ſo, even concerning God and Chriſt their beſt friends, that
would not either bind them from, or bind them to, any thing but for
their own good. “Let us break their bands in ſunder. He was driven
of the Devil;” thoſe that are under Chriſt’s government, are ſweetly led
with the cords of a man, and the bands of love; thoſe that are under the
Devil’s government, are furiouſly driven. -
4. They are much enraged againſt our Lord Jeſus, and have a great
dread and horror of him ; /When the man whom they had poſſeſſion of,
in an agony, and fell down before him, to deprecate his wrath, and owned
him to be the Son of God most high, that was infinitely above him, and
| too hard for him; but proteſted againſt having any league or confederacy
with him ; (which might ſufficiently have filenced the blaſphemous cavils
of the Scribes and Phariſees ;) What have I to do with thee 2 The devils
have neither inclination to do ſervice to Chriſt, nor expectation to re-
I beſeech thee, ſave me, but only, Torment me not. See whoſe language
they ſpeak, that have only a dread of hell as a place of torment, but no
defire of heaven as a place of holineſs and love. - -
5. They are perfeótly at the command, and under the power, of our
Lord Jeſus; and they knew it, for they beſòught him that he would not
command them to go sis rêy &évaaoy—into the deep, the place of their tor-
ment, which they acknowledge he could eaſily and juſtly do. O what
a comfort is this to the Lord’s people, that all the powers of darkneſs.
are under the check and control of the Lord Jeſus 2 He has them all in
a chain. He can ſend them to their own place, when he pleaſeth.
6. They delight in doing miſchief . When they found there was no
remedy, but they muſt quit their hold of this poor man, they begged
they might have leave to take poſſeſſion of a herd of ſwine, v. 32. When
| the Devil at firſt brought man into a miſerable ſtate, he brought a curſe
likewiſe upon the whole creation, and that became ſubjećt to enmity.
not deſtroy the man, he would deſtroy the fuſine.
them in their bodies, he would hurt them in their
If he could not hurt
goods, which ſome-
5 G.
, * , • s \ . . * ,
times proves a great temptation to men, to draw them from Chriſt, as
here: "Chriſt ſuffered them to enter into the ſwine, to convince the country
#. miſchief the Devil could do in it, if he ſhould ſuffer him. . No
fooner had the devils leave, but they entered into the ſwine ; and no
ſooner had they entered into them, than the herd ran violently down a
steep place into the lake, and were drowned. For it is a miracle of mercy,
if thoſe whom Satan poſſeſſes, are not brought to deſtruction and perdi-
dragon ſeeks what and whom he may devour. . . .
- 7. When the Devil’s power is broken in any ſoul, that ſoul recovers
itſelf, and returns into a right frame; which ſuppoſes, that thoſe whom
Satan gets poſſeſſion of, are put out of the poſſeſſion of themſelves :
“The man out of whom the devils were departed, ſat at the feet of ||
Jeſus,” v. 35. While he was under the Devil's power, he was ready to
fly in the face of Jeſus; but now he ſits at his feet, which is a fign that
he is come to his right mind. If God have poſſeſſion of us, he preſerves
to as the government and enjoyment of ourſelves; but if Satan have poſ-
feffion of us, he robs us of both. Let his power therefore in our ſouls
be overturned, and let him come, whoſe right our hearts are, and let us
give them him; for we are never more our own, than when we are
his.
<}
gion of devils out of this man.
(1.) What effect it had upon the people of that country, who had ||wailed her : but he ſaid, Weep not; ſhe is not dead, but
loſt their ſwine by it. The ſwineherds went, and told it both in city and
country, (v. 34.) perhaps with a defign to incenſe people againſt Chriſt;
they told “ by what means he that was poſſeſſed of the devils, was heal-
ed,” (v. 36.) that it was by ſending the devils into the ſwine, which
was capable of an invidious repreſentation, as if Chriſt could not have de-
livered the man out of their hands, but by delivering the ſwine into
them. The people came out, to ſee what was done, and to inquire into it :
and they were afraid, (v. 35.) they were taken with great fear, (v. 37.)
they were ſurpriſed and amazed at it, and knew not what to ſay to it;
they thought more of the deſtruction of the ſwine than of the deliverance
of their poor afflićted neighbour, and of the country from the terror of
his frenzy, which was become a public nuiſance; and therefore the whole
multitude bgſought Christ to depart from them, for fear he ſhould bring
ſome other judgment upon them ; whereas indeed none need to be afraid
of Chriſt, that are willing to forſake their fins, and give up themſelves
to him. But Chriſt took them at their word ; “ He went up into the
ſhip, and returned back again.” Thoſe loſe their Saviour, and their
hopes in him, that love their ſwine better, - -
(2.) What effect it had upon the poor man who had recovered him-
ſelf by it.
he befought Chriſt that he might be with him, as others were, “that had
been healed by him of evil ſpirits and infirmities;” (v. 2.) that Chriſt
might be to him a Protećtor and Teacher, and that he might be to Chriſt
for a name and a praiſe. He was loath to ſtay among thoſe rude and
brutiſh Gadarenes, that defired Chriſt to depart from them. O gather
not my ſoul with theſe ſinners / But Chriſt would not take him along with
him, but ſent him home, to publiſh among thoſe that knew him, the
great things God had done for him, that ſo he might be a bleſfing to
his country, as he had been a burthen to it. We muſt ſometimes deny
ourſelves the ſatisfaction even of ſpiritual benefits and comforts, to gain
an opportunity of being ſerviceable to the ſouls of others. Perhaps
Chriſt knew that, when the reſentment of the loſs of their ſwine was a
little over, they would be better diſpoſed to confider the miracle, and
therefore left the man among them to be a ſtanding monument, and a
monitor to them of it. - - .
40. And it came to paſs, that when Jeſus was returned,
the people gladly received him : for they were all waiting
for him. 41. And behold, there came a man named Jairus,
and he was a ruler of the ſynagogue : and he fell down
at Jeſus’ feet, and beſought him that he would come into
his houſe: 42. For he had one only daughter, about twelve
years of age, and ſhe lay a dying: but as he went, the
people thronged him. 43. And a woman having an iſſue
of blood twelve years, which had ſpent all her living upon
phyſicians, neither could be healed of any, 44. Came be:
hind him, and touched the border of his garment: and
He deſired Chriſt’s company as much as others dreaded it :
|
houſe.
The Iſſue of Blood healed,
| immediately her iſſue of blood ſtanched. 45, And Jeſus
|ſaid, Who touched me? When all denied, Peter, and they
that were with him, ſaid, Maſter, the multitude throng
thee, and preſs thee, and ſayeſt thou, Who touched me?
|46. And Jeſus ſaid, Some body hath touched me: for I
º 'º - T - g = * e & |perceive that virtue is gone out of me. 47. And when
tion. This, and other inſtances, ſhew that that roaring lion and red. |the woman ſaw that ſhe was not hid, ſhe came trembling,
|and falling down before him, ſhe declared unto him before
|all the people, for what cauſe ſhe had touched him, and
how ſhe was healed immediately. 48. And he ſaid unto
her, Daughter, be of good comfort; thy faith hath made
thee whole; go in peace. 49. While he yet ſpake, there
cometh one from the ruler of the ſynagogue's houſe, ſaying
| to him, Thy daughter is dead; trouble not the Maſter.
| 50. But when Jeſus heard it, he anſwered him, ſaying,
Fear not : believe only, and ſhe ſhall be made whole. 51.
w | And when he came into the houſe, he ſuffered no man to
Let us now ſee what was the effect of this miracle, of caſting the le- |
go in, ſave Peter, and James, and John, and the father and
the mother of the maiden. 52. And all wept, and be-
ſleepeth. 53. And they laughed him to ſcorn, knowing
'that ſhe was dead. 54. And he put them all out, and
took her by the hand, and called, ſaying, Maid, ariſe. 55.
And her ſpirit came again, and ſhe aroſe ſtraightway: and
he commanded to give her meat., 56. And her parents
were aſtoniſhed: but he charged them that they ſhould
tell no man what was done. - *
Chriſt was driven away by the Gadarenes, they were weary of him,
and willing to be rid of him. But when he had croſſed the water, and
returned to the Galileans, they gladly received him, wished and waited for
his return, and welcomed him with all their hearts when he did return,
v. 40. If ſome will not accept the favours Chriſt offers them, others. .
will. If the Gadarenes be not gathered, yet there, are many, among
whom Chriſt shall be glorious. When Chriſt had done his work on the
other fide the water, he returned and found work to do in the place
whence he came, freſh work. They that will lay out themſelves to do
good, ſhall never want occaſion for it. The wanting you have always:
with you. . s - * . *, sº
We have here two miracles interwoven, as they were in Matthew and
Mark—the raiſing of Jairus’ daughter to life, and the cure of the wo-
man that had an iſſue of blood, as he was going in a crowd to Jairus’
We have here, -
I. A public addreſs made to Chriſt, by a ruler of theſynagogue, whoſe
name was Jairus, on the behalf of a little daughter of his, that was very
feet, as owning him to be a Ruler above him.
ill, and in the apprehenſion of all about her, lay a dying. This addreſs.
was very humble and reverent ; Jairus, though a ruler, fell down at Jeſus’
It was very importunate ;
he beſòught him that he would come into his houſe; not having the faith,
at leaſt not having the thought, of the centurion, who defired Chriſt only
to ſpeak the healing word at a diſtance. But Chriſt complied with his re-
queſt: he went along with him ; ſtrong faith ſhall be applauded, and yet
weak faith ſhall not be rejećted. . In the houſes where fickneſs and death.
are, it is very defirable to have the preſence of Chriſt. When Chriſt
was going, the people thronged him ; ſome out of curioſity to ſee him, others,
out of an affection to him. Let us not complain of a crowd, a throng, and
a hurry, as long as we are in the way of our duty, and doing good; but
otherwiſe it is what every wiſe man will keep himſelf out of as much as he
Call, .
II. Here is a ſecret application made to Chriſt by a woman ill of a
bloody issue, which had been the conſumption of her body, and the con-
ſumption of her purſe too ; for she had ſpent all her living upon physicians,
and was never the better, v. 43. The nature of her diſeaſe was ſuch,
that ſhe did not care to make a public complaint of it, (it was agreeable
to the modeſty of her ſex to be very ſhy of ſpeaking of it,) and therefore
ſhe took this opportunity of coming to Chriſt in a crowd; and the more
people were preſent, the more likely ſhe thought it was that ſhe ſhould
be concealed. Her faith was very strong, for ſhe doubted not but that
.-->
The Miſſion of the Twelve Apoſtles. -
St. LUKE, Ix.
by the touch of the hem of his garment ſhe would derive from him healing
virtue ſufficient for her relief, looking upon him to be ſuch a full Foun-
tain of mercies that ſhe ſhould steal a cure, and he not miſs it.
a crowd, and that nobody takes notice of. The woman found an imme-
diate change for the better in herſelf, and that her diſeaſe was cured,
v. 44. As believers have comfortable communion with Chriſt, ſo they
have comfortable communications from him incognito—ºſecretly, meat to.
eat that the world knows not of, and joy that a stranger does not, inter-
meddle with. - ..." -
III. Here is a diſcovery of this ſecret cure, to the glory both of the l
Phyſician and the patient. - . . -
, i. Chriſt takes notice that there is a cure wrought; Virtue is gone
éut of me, v. 46. Thoſe that have been healed by virtue derived from
Chriſt, muſt own it, for he knows it. He ſpeaks of it here, not in a way
of complaint, as if he were hereby either weakened or wronged, but in a |
way of complacency; it was his delight, that virtue was gone out of him
to do any good, and he did not grudge it to the meaneſt, they were as
welcome to it as to the light and heat of the ſun; nor had he the leſs
virtue in him for the going out of virtue from him, for he is an overflow.
ing Fountain. - - - . . . . . . .
2. The poor patient owns her cafe, and the benefit ſhe had received;
(v. 47.) “When ſhe ſaw that ſhe was not hid, ſhe came and fell down
before him.” Note, The conſideration of this, that we cannot be hid from
Christ, ſhould engage us to pour out our hearts. before him, and to ſhew
before him all our fin, and all our trouble. She came trembling, and yet
her faith ſaved her, v. 48. Note, There may be trembling, where yet
there is ſaving faith. She “declared before all the people, for what
cauſe ſhe had touched him,” becauſe ſhe believed that a touch would
cure her, and it did ſo. Chriſt’s patients ſhould communicate their ex-
periences to one another. - -
3. The great Phyſician confirms her cure, and ſends her away with
the comfort of it ; (v. 48.) Be of good comfort, thy faith hath made thee
whole. Jacob got the bleſfing from Iſaac clandeſtinely, and by a wile ;
but when the fraud was diſcovered, Iſaac ratified it deſignedly; it was
obtained ſurreptitiouſly and under-hand, but it was ſecured and ſeconded
above-board; ſo was the cure here. He is blessed, and he shall be blessed;
ſo here, She is healed, and ſhe shall be healed. x
IV. Here is an encouragement to Jairus, not to diſtruſt the power of
Chriſt, though his daughter was now dead, and they that brought him
the tidings, adviſed him not to give the Master any further trouble about
her : Fear not, faith Chriſt, believe only. Note, Our faith in Christ
ſhould be bold and daring, as well as our zeal for him. They that are
willing to do any thing for him, may depend upon his doing great things
for them, above what they are able to aſk or think. When the patient
is dead, there is no room for prayer, or the uſe of means ; but here,
though the child is dead, yet believe, and all ſhall be well. Post mortem
medicus—To call in the physician after death, is an abſurdity; but not
Post mortem Christus—To call in Christ after death.
V. The preparatives for the raiſing of her to life again. 1. The
choice Chriſt made of witneſſes that ſhould ſee the miracle wrought. A
crowd followed him, but perhaps they were rude and noiſy; however, it
was not fit to let ſuch a multitude come into a gentleman’s houſe, eſpe-
cially now that the family was all in ſorrow ; therefore he ſent them back,
and not becauſe he was afraid to let the miracle paſs their ſcrutiny; for
he raiſed Lazarus and the widow’s ſon publicly. He took none with him
but Peter, and James, and John, that triumvirate of his diſciples that he
was moſt intimate with, deſigning theſe three, with the parents, to be
the only ſpectators of the miracle, they being a competent number to
atteſt the truth of it. 2. The check he gave to the mourners'; They all
wept, and betwailed her ; for, it ſeems, ſhe was a very agreeable hopeful
child, and dear not only to the parents, but to all the neighbours. But
Chriſt bid them not weep; For she is not dead, but ſleepeth. He means
as to her peculiar caſe, that ſhe was not dead for good and all, but that
ſhe ſhould now ſhortly be raiſed to life, ſo that it would be to her friends,
as if ſhe had been but a few hours aſleep. But it is applicable to all that
die in the Lord ; therefore we ſhould not ſorrow for them, as thoſe that
have no hope, becauſe death is but a ſleep to them, not only as it is a rest
from all the toils of the days of time, but as there will be a reſurrection,
a waking and riſing again to all the glories of the days of eternity. This
was a comfortable word which Chriſt ſaid to theſe mourners, yet they
wickedly ridiculed it, and laughed him to ſcorn for it ; here was a peril
cast before ſwine.
tament, who bantered it as an abſurd thing to call death a ſleep ; yet
- *
They were ignorant of the ſcriptures of the Old Teſ-
Thus }
many a poor ſoul is healed, and helped, and ſaved, by Chriſt, that is lost in
º
this good came out of that evil, that hereby the truth of the miracle was
evinced, for they knew that she was dead, they were certain of it, and
therefore nothing leſs than a divine power could reſtore her to life, . We
find not any anſwer that he made them; but he ſoon explained himſelf. I
hope to their convićtion, ſo that they would never again laugh at any
word of his. But he put them all out ; (v. 54.) they were unworthy to
be the witneſſes of this work of wonder; they who in the midſt of their
| mourning were ſo merrily diſpoſed, as to laugh at him for what he ſhid,
would, it may be, have found ſomething to laugh at in what he did, and ,
therefore are juſtly ſhut out. . . . . . - -
VI. Her return to life, after a short viſit to the congregation of the
dead; (v. 55.) He took her by the hand, (as we do by one that we
would awake out of fleep, and help up,) and he called, ſaying, Maid,
ariſe. Thus the hand of Christ’s grace goes along with the calls of his
word, to make them effectual. Here that is expreſſed, which was only
implied in the other evangeliſts, That her ſpirit came again ; her ſoul re-
turned again, to animate her body. This plainly proves that the ſoul
exiſts and ačts in a ſtate of ſeparation from the body, and therefore is im-
mortal; that death does not extinguiſh this candle of the Lord, but takes
it out of a dark lanthorn. It is not, as Grotius well obſerves, the kezais
or temperament of the body, or any thing that dies with it ; but it is &,0-
wwéro:low ri-ſomething that ſubsists by itſelf, which, after death, is ſome-
where elſe than where the body is. Where the ſoul of this child was in
this interval, we are not told ; it was in the hand of the Father of ſpirits,
to whom all ſouls at death return. When her ſpirit came again, ſhe aroſe
and made it appear that ſhe was alive, by her motion, as ſhe did alſo by
her appetite, for Chriſt commanded to give her meat. As babes new
born, ſo thoſe that are newly raiſed, defire ſpiritual food, that they may
grow thereby. In the laſt verſe, we need not wonder to find her parents
astonished ; but if that implies that they only were ſo, and not the other
by-ſtanders, who had laughed Chriſt to ſcorn, we may well wonder at
their ſtupidity, which perhaps was the reaſon why Chriſt would not have
it proclaimed, as well as to give an inſtance of his humility.
CHAP. IX.
In this chapter, we have, I. The commiſſion Christ gave his twelve apostles,
to go out for ſome time to preach the goſpel, and confirm it by miracles,
v. 1...6. II. Herod's terror at the growing greatneſs of our Lord
Jeſus, v. 7...9. III. The apostle’s return to Christ, his retirement
with them into a place of ſolitude; the great reſort of people to them, not-
withstanding, and his feeding offive thouſand men with five loaves and
two fishes, v. 10... 17. IV. His diſcourſe with his diſciples concerning
himſelf, and his own ſufferings for them, and their’s for him, v. 18.27.
W. Christ’s transfiguration, v. 28.36. VI. The cure of a lunatic
child, v. 37.42. / II. The repeated notice Christ gave his diſciples
of his approaching ſufferings, v. 43.45. VIII. His check to the am-
bition of his diſciples, (v. 46.48.) and to their monopolizing of the power
over devils to themſelves, v. 49, 50. IX. The rebuke he gave them for
an over-due reſentment of an affront given him by a village of the Sa-
maritans, v. 51.56. X. The anſwers he gave to ſeveral that were in-
clined to follow him, but not considerately, or not zealously and hearlily
Jo inclined, v. 57.62. * " -
1. Yº YHEN he called his twelve diſciples together, and
gave them power and authority over all devils,
and to cure diſeaſes. 2. And he ſent them to preach the
kingdom of God, and to heal the ſick. 3. And he ſaid
unto them, Take nothing for your journey, neither ſtaves,
nor ſcrip, neither bread, neither money; neither have
two coats apiece. 4. And whatſoever houſe ye enter into,
there abide, and thence depart. 5. And whoſoever will
not receive you, when ye go out of that city, ſhake off the
very duſt from your feet for a teſtimony againſt them. 6.
And they departed, and went through the towns, preach-
ing the goſpel, and healing every where. , 7. Now Herod
the tetrarch heard of all that was done by him: and he
was perplexed, becauſe that it was ſaid of ſome, that John
was riſen from the dead : 8. And of ſome, that Elias had
appeared : and of others, that one of the old prophets was
* > * >
*
riſen again. . 3. And Herod ſaid, John have r beheaded:
but who is this of whom I hear ſuch things? And he de-
fired to ſee him. . . . . . -
We have here, t - -
†. The method Chriſt took to ſpread his goſpel ; to diffuſe and en-
force the light of it. . He had travelled about himſelf, preaching and
healing; but he could be only in one place at a time, and therefore now
he ſent his twelve diſciples abroad, who by this time were pretty well
inſtructed in the nature of the preſent diſpenſation, and able to inſtrućt
sthers, and to deliver to them what they had received from the Lord.
let them diſperſe themſelves, ſome one way, and ſome another, to preach
the kingdom of God, as it was now about to be ſet up. by the Meſſiah;
to bring people acquainted with the ſphitual nature and tendency of it,
and to perſuade them to come into the intereſts and meaſures of it. For
the confirming of their doćtrine, becauſe it was new and furpriſing, and
very different from what they had been taught by the Scribes and Pha-
riſees, and becauſe ſo much depended upon men’s receiving, Or not re-
ceiving it, he empowered them to confirm it by miracles; (v. 1, 2.)
He gave them authority over all devils, to diſpoſſeſs them, and caſt them
out, though ever ſo numerous, ſo ſubtle, ſo fierce, ſo obſtinate. Chriſt
defigned a total rout and ruin to the kingdom of darkneſs, and there.
fore gave them power over all devils. He authorized and appointed
them likewiſe to cure diſeaſes, and to heal the ſick, which would make
them welcome wherever they came, and not only convince people’s
judgments, but gain their affections.
This was their commiſſion. Now obſerve,
1. What Chriſt direéted them to do, in proſecution of this
at this time, when they were not to go far or be out long.
(1.) They muſt not be ſolicitous to recommend themſelves to people's
eſteem by their outward appearance. Now that they begin to ſet up
for themſelves, they muſt have no dreſs, nor ſtudy to make any other
figure than what they made while they followed him; they muſt go as they
i. and not change their clothes, or ſo much as put on a pair of new
O6.S.
(2.) They muſt depend upon Providence, and the kindneſs of their
friends, to furniſh them with what was convenient for them. They muſt
not take with them either bread or money, and yet believe they ſhould
not want., Chriſt would not have his diſciples shy of receiving the kind-
neſſes of their friends, but rather to expect them. Yet St. Pai ſaw cauſe
not to go by this rule, when he laboured with his hands rather than be
burthenſome. ' - .
(3.) They muſt not change their lodgings, as ſuſpeaing that thoſe
who entertained them were weary of them; they have no "reaſon to be
ſo, for the ark is a gueſt that always pays well for its entertainment ;
(v. 4.) “Whatſoever houſe ye enter into, there abide, that people may
know where to find you ; that your friends may know you are not back-
ward to ſerve them, and your enemies may know you are not aſhamed or
afraid to face them ; there abide, till you depart out of that city; ſtay
with thoſe you are uſed to.”
(4.) They muſt put on authority, and ſpeak warning to thoſe who re-
Jºſed them as well as comfort to thoſe that received them ; (v. 5.) “If
there be any place that will not entertain you, if the magiſtrates deny
you admiſſion, and threaten to treat you as vagrants, leave them, do not
force yourſelves upon them, nor run yourſelves into danger among them,
but at the ſame time bind them over to the judgment of God for it ;
“ſhake off the duſt of your feet for a teſtimony againſt them,” that
will, as it were, be produced in evidence againſt them, that the meſ-
ſengers of the goſpel had been among them, to make them a fair offer
of grace and peace, for this duſt they left behind there; ſo that when
they periſh at laſt in their infidelity, this will lay and leave their blood
upon their own heads. Shake off the dust of your Jeet, as much as
. ſay; you abandon their city, and will have no more to do with
tºlen. -
2. What they did, in proſecution of this commiſſion; (v. 6.) They de-
parted from their, Maſter’s preſence; yet, having ſtill his ſpiritual pre-
fence with them, his eye and his arm going along with them, and thus
borne up in their work, they went through the towns, ſome or other of
them, all the towns within the circuit appointed them, “ preaching the
goſpel, and healing every where.” Their work was the ſame with their
Maſter’s, doing good both to ſouls and bodies.
commiſſion
II. We have here Herod’s perplexity and vexation at this. The de- ſ
St. LUKE, IX.
The Multitude miraculouſly fed.
'aéted by authority from him, was an amazing and convincing proof of his
being the Meſſiah, above anything elſe; that he could not only work
miracles himſelf, but empower others to work miracles too; this ſpreadi
his fame more than any thing, and made the rays of this Sun of righteouſ:
ºneſs the ſtronger, by the reflection of them even from the earth; from,
ſuch mean illiterate men as the apoſtles were, who had nothing elſe to.
recommend them, or to raiſe any expectations from them, but that:
they had been with Jeſus, A&s 4. 13. When the country fees ſuch as
thoſe healing the fiak in the name of Jeſus, it gives it an alarin. Now.
obſerve, - - - t
1. The various ſpeculations it raiſed among the people, who, though
| they thought not rightly, yet could not but think onourably, of oup
| Lord Jeſus, and that he was an extraordinary Perſon, one come from the
other world; that either John Baptiſt, who was lately perſecuted and
ſlain for the cauſe of God, or one of the old prophets, that had been per-
! ſecuted, and flain long ſince in that cauſe, was riſen again, to be recom-
penſed for their ſufferings by this honour put upon them ; or that Elias,
who was taken alive to heaven in a fiery chariot, had appeared as an ex-
preſs from heaven, v. 7, 8.
2. The great perplexity it created in the mind of Herod; When he had
heard of all that was done by Chriſt, his guilty conſcience flow in his face,
and he was ready to conclude with them that “John was riſen from
the dead.” He thought he had got clear of John, and ſhould be never
more troubled with him, but, it ſeems, he is miſtaken ; either John is.
come to life again, or here is another in his ſpirit and power, for God
will never leave himſelf without witneſs. “What ſhall I do now * ſaith
Herod. “John have I beheaded, but who is this 2 Is he carrying on
John’s work, or is he come to avenge John’s death 2. John baptized, but
he doth not ; John did no miracle, but he doth ; and therefore appears
more formidable than John.” Note, Thoſe who oppoſe God, will find
themſelves more and more embarraſſed. However, he dºſºred to ſee him,
whether he reſembled John or no; but he might ſoon have been put out
of his pain, if he would but have informed himſelf of that which thou-
ſands knew, that Jeſus preached, and wrought miracles, a great while
before John was beheaded, and therefore could not be John raiſed from
the dead. He deſired to ſee him ; and why did he not go and ſee him :
Probably, becauſe he thought it below him, either to go to him, or to
ſend for him; he had enough of John Baptiſt, and cared not for having
to do with any more ſuch reprovers of fin. He defined to ſee him, but
we do not find that ever he did, till he ſaw him at his bar, and then he,
y
| him all that they had done.
and his men of war, ſet him at nought, Luke 23, 11. Had he proſecuted
his convićtions now, and gone to ſee him, who knows but a happy change
might have been wrought in him ; But, delaying it now, his heart was
hardened, and when he did ſe
e him, he was as much prejudiced againſt
him as any other. - - -
10. And the apoſtles, when they were returned, told
And he took them, and
went aſide privately into a deſert place, belonging to the
city called Bethſaida. I 1. And the people when they
knew it, followed him : and he received them, and ſpake
unto them of the kingdom of God, and healed them that
had need of healing, 12. And when the day began to
wear away, then came the twelve, and ſaid unto him,
Send the multitude away, that they may go into the
towns and country round about, and lodge, and get
vićtuals: for we are here in a deſert place. 13. But he
ſaid unto them, Give ye them to eat. And they ſaid,
We have no more but five loaves and two fiſhes; except
we ſhould go and buy meat for all this people, 14. For
they were about five thouſand men. And he ſaid to his
diſciples, Make them fit down by fifties in a company.
15. And they did ſo, and made them all ſit down. 16.
Then he took the five loaves, and the two fiſhes, and
looking up to heaven, he bleſſed them, and brake, and
gave to the diſciples to ſet before the multitude. 17.
| And they did eat, and were all filled : and there were
taken u
riving of Chriſt's power to thoſe who were ſent forth in his name, and
|
p of fragments that remained to them, twelve
t
baſkets.
We have here, . - - -
: I. The account which the twelve gave their Maſter of the ſucceſs of
their miniſtry. They were not long out ; but “when they returned,
they told him all that they had done,” as became ſervants who were ſent |
had done, that, if they had done |
on an errand. They told him what they
anything aniſs, they might mend it next time.
II. Their retirement, for a little breaking; He “took them, and
went afide privately into a deſert place,”%hat they might have ſome re-
laxation from buſineſs, and not be always upon the ſtretch. Note, He
that hath appointed our man-ſervant and maid-ſervant to reſt, would have
his ſervants to left too. Thoſe in the moſt public ſtations, and that are
moſt publicly uſeful, muſt ſometimes go aſide privately, both for the re-
poſe of their bodies, to recruit them, and for the furniſhing of their minds
by meditation for further public work. •
III. The reſort of the people to him, and the kind reception he gave
them. They followed him, though it was in a deſert place; for that is
no deſert, where Chriſt is. And though they hereby diſturbed the re-
poſe he deſigned here for himſelf and his diſciples, yet he welcomed them,
3, 11. Note, Pious zeal may excuſe a little rudeneſs; it did with Chriſt,
and ſhould with us. Though they came unſeaſonably, yet Chriſt gave
them what they came for. 1. He ſhake unto them of the kingdom of God,
the laws of that kingdom with which they muſt be bound, and the pri-
vileges of that kingdom with which they might be bleſſed. 2. THe
* healed then that had need of healing,” and, in a ſenſe of their need,
made their application to him. Though the diſeaſe was ever ſo invete-
rate, and incurable by the phyſicians, though the patients were ever ſo
poor and mean, yet Chriſt healed them. There is healing in Chriſt for
all that need it, whether for ſoul or body. Chriſt hath ſtill a power over
bodily diſeaſes, and heals his people that need healing. Sometimes he
fees that we need the ſickneſs, for the good of our ſouls, more than the
healing, for the eaſe of our bodies, and then we muſt be willing for a
ſeaſon, becauſe there is need to be in heavingſ; ; but when he ſees that
we need healing, we ſhall have it. Death is his ſervant, to heal the
faints of all diſeaſes. , He heals ſpiritual maladies by his graces, by his
comforts, and has for each what their caſe calls for ; relief for every
exigence.
IV. The plentiful proviſion Chriſt made for the multitude that at-
tended him ; With five loaves of bread, and two fishes, he fed five thou-
Jand men. This narrative we had twice before, and ſhall meet with it
again ; it is the only miracle of our Saviour’s, that is recorded by all the
four evangeliſts. Let us obly obſerve out of it,
1. Thoſe who diligently attend upon Chriſt in the way of duty, and
therein deny, or expoſe, themſelves, or are made to forget themſelves,
and their outward conveniences, by their zeal for God’s houſe, are taken
under his particular care, and may depend upon “Jehovah-jireh—The
Lord will provide.” He will not fee thoſe that fear him, and ſerve
him faithfully, want any good thing. -
2. Our Lord Jeſus was of a free and generous ſpirit. His diſciples
£aid, “Send them away, that they may get vićtuals ;” but Chriſt
faid, “No, give ye them to eat ; let what we have, go as far as it will
reach, and they are welcome to it.” Thus he has taught both mini-
ſters and chriſtians to uſe hoſpitality without grudging, 1 Pet. 4. 9.
Thoſe that have but a little, let them do what they can with that little,
and that is the way to make it more. There is that ſcatters, and yet
increaſes.
3. Jeſus Chriſt has not only phyſic, but food, for all thoſe that by,
faith apply themſelves to him; he not only heals them that need healing,
cures the diſeaſes of the ſoul, but feeds them too that need feeding, ſup-
ports the ſpiritual life, relieves the neceſſities of it, and ſatisfies the de-
fires of it. Chriſt has provided not only to ſave the ſoul from periſh-
ing by its diſeaſes, but to nouriſh the ſoul unto life eternal, and ſtrengthen
it for all ſpiritual exerciſes.
4. All the gifts of Chriſt are to be received by the church in a regular
orderly manner; “Make them fit down by fifties in a company.” The
number of each company is taken notice of here, (v. 14.) which Chriſt
appointed for the better diſtribution of the meat, and the eaſier compu-
tation of the number of the gueſts. ` -
5. When we are receiving our creature-comforts, we muſt look up to
heaven ; Chriſt did ſo, to teach us to do ſo. We muſt acknowledge
that we receive them from God, and that we are unworthy to receive
them ; that we owe them all, and all the comfort we have in them, to
the mediation of Chriſt, by whom the curſe is removed, and the cove-
nant of peace ſettled ; that we depend upon God’s bleſfin
to make them ſerviceable to us, and deſire that bleſfing.
Vol. IV. No. 82.
g upon them,
8T. LUKE, IX.
ſ
|
}
t
}
*
Peter's enlightened Teſtimony.

|...}. The bleſſing of Chriſt will make a little to go a great way, and the
“little that the righteous man has, is better than the riches of many
wicked,” a dinner of herbs better than a ſtalled ox. " . . . . . . .
7, Thoſe whom Chriſt feeds, he Jills; to whom he gives, he gives
enough ; as there is in him enough for all, ſo there is enough for each.
•
He repleniſhes every hungry ſoul, abundantly ſatisfies it with the good-
ºft,9f his houſe, Here were fragments taken up, to aſſure us that àour
Father's hºuſe there is bread enough, and to ſpare. We are not ſtraitened,
or ſtinted, in him. - W
.18. And it came to paſs as he was alone praying, his
Jiřiples were with him ; and he aſked them, ſaying,
Who ſay the people that I am? 19. They, anſwering,
ſaid, John the Baptiſt : but ſome ſay, Elias; and others
ſº/, that one of the old prophets is riſen again. 20. He
ſaid unto them, But who ſay ye that I am? Peter,
anſwering, ſaid, The Chriſt of God. 21. And he ſtraitſy
charged them, and commanded them to tell no man that
thing, 22. Saying, The Son of man muſt ſuffer many
things, and be rejećted of the elders, and chief prieſts,
and Scribes, and be ſlain, and be raiſed the third day.
23. And he ſaid to them all, If any man will come after
me; let him deny himſelf, and take up his croſs daily,
and follow me. 24. For whoſoever will ſave his life,
ſhall loſé it; but whoſoever will loſe his life for my ſake,
the ſame ſhall ſave it. 25. For what is a man advan.
taged, if he gain the whole world, and loſe himſelf, or
be caſt away? 26. For whoſoever ſhall be aſhamed of
me and of my words, of him ſhall the Son of man be
aſhamed, when he ſhall come in his own glory, and in
his Father’s, and of the holy angels’. 27. But I tell
you of a truth, there are ſome ſtanding here, which
ſhall not taſte of death, till they ſee the kingdom of
God.
In theſe verſes, we have Chriſt diſcourſing with his diſciples about
the great things that pertained to the kingdom of God; and one circum-
ſtance of this diſcourſe is taken notice of here, which we had not in the
other evangeliſts—that Chriſt was alone praying, and his diſciples with
him, when he entered into this diſcourſe, v. 18. Obſerve, 1. Though
Chriſt had much public work to do, yet he found ſome time to be alone
in private, for converſe with himſelf, with his Father, and with his diſ.
ciples. 2. When Chriſt was alone, he was praying. It is good for us
to improve our ſolitude for devotion, that, when we are alone, we may
not be alone, but may have the Father with us. 3. When Chriſt was
alone praying, his diſciples were with him, to join with him in his
prayer; ſo that this was a family-prayer. Hoº. ought to pray
with their houſeholds, parents with their children, maſters with their
ſervants, teachers and tutors with their ſcholars and pupils. 4. Chriſt
|prayed with them before he examined them, that they might be directed
| and encouraged to anſwer him, by his prayers for them.
Thoſe we
give inſtructions to, we ſhould put up prayers for, and with. He diſcourſes
with them, -
I. Concerning himſelf; and inquires,
1. What the people ſaid of him ; Who ſay the people that I am 2
Chriſt knew better than they did, but would have his diſciples made
ſenſible by the miſtakes of others concerning him, how happy they were,
| that were led into the knowledge of him, and of the truth concerning
him. We ſhould take notice of the ignorance and errors of others, that
we may be the more thankful to him who has “manifeſted himſelf to
us, and not unto the world,” and may pity them, and do what we can to
help them, and to teach them better. -
They tell him what conjećtures concerning him they had heard in
their converſe with the common people. Miniſters would know better
how to ſuit their inſtructions, reproofs, and counſels, to the caſe of or-
dinary people, if they did but converſe more frequently and familiarly
with them ; they would then be the better able to ſay what is proper to
rećtify their notions, corre&t their irregularities, and remove their pre-
judices. The more converſant the phyſician is with his patient, the better
5 H
he knows whats to do for him. Some ſaid that he was John Bapti
ho was beheaded but the other day; others Elias, or one ºf the
prophets; anything but what he was. . . . . . . . . . . . * *
... 2. What they ſaid of him. “ Now ſee what an advantage you have
by your diſcipleſhip ; you know better.” “So we do,” ſaith Peter,
s: thanks be to our Maſter for it; we know that thou art the Chriſt of
God, the Anointed of God, the Meſſiah promiſed.” It is matter of un-
ſpeakable comfort to us, that our Lord Jeſus is God’s Anointed, for
then he has unqueſtionable authority and ability for his undertaking;
for his bein
lified for it.
diſciples, who were ſo fully apprized and aſſured of this truth, to publiſh
it to every one they met with ; no, he “ſtraitly charged them to tell
no man that thing as yet,” becauſe there is a time for all things. . After
his reſurre&tion, which completed the proof of it, Peter made the temple
ring of it, that “ God has made this ſame Jeſus both Lord and Chriſt;”
(A&s 2. 36.) but as yet the evidence was not ready to be ſummed up,
and therefore it muſt be concealed ; while it was ſo, we may conclude
that the believing of it was not neceſſary to ſalvation.
II: Concerning his owfi ſufferings and death, of which he had yet ſaid
little. But now that his diſciples were well eſtabliſhed in the belief of
his being the Chriſt, and able to bear it, he ſpeaks of them expreſsly,
and with great aſſurance, v. 22. It comes in as a reaſon why they muſt
not yet preach that he was the Chriſt, becauſe the wonders that would
attend his death and reſurrečlion, would be the moſt convincing proof
of his being the Christ of God. It was by his exaltation to the right
hand of the Father, that he was fully declared to be the Christ, and by
the ſending of the Spirit thereupon; (A&ts 2, 33.) and therefore wait
till that is done. º
III, Concerning their ſufferings for him. So far muſt they be from
thinking how to prevent his ſufferings, that they muſt rather prepare for
their own. s -
1. We muſt accustom ourſelves to all inſtances of ſelf-denial and patience,
v. 23. This is the beſt preparative for martyrdom.
life of ſelf-denial, mortification and contempt of the world; we muſt not
indulge our eaſe and appetite, for then it will be hard to bear toil, and
wearineſs, and want, for Chriſt. . We are daily ſubjećt to afflićtion, and
we muſt accommodate ourſelves to it, and acquieſce in the will of God in
it, and muſt learn to endure hardſhip. We frequently meet with croſſes
in the way of duty; and though we muſt not pull them upon our own
heads, yet, when they are laid for us, we muſt take them up, carry them
after Chriſt, and make the beſt of them.
2. We muſt prefer the ſalvation and happineſs of our ſouls before any
Jécular concern whatſoever. Reckon upon it, (1.) That he, who, to
preſerve his liberty or eſtate, his power or preferment, nay, or to ſave his
life, denies Chriſt and his truths, wilfully wrongs his conſcience, and fins
againſt God, will be, not only, not a ſaver, but an unſpeakable loſer, in
the iſſue, when profit and loſs come to be balanced ; “He that will ſave
his life upon thoſe terms, will loſe it,” will loſe that which is of infinitely
more value, his precious ſoul. (2.) We muſt firmly believe alſo that, if
we loſe our lives for cleaving to Chriſt and our religion, we ſhall ſave
them to our unſpeakable advantage; for it ſhall be abundantly recom-
penſed in the reſurre&tion of the juſt, when we ſhall have it again a new
and eternal life. (3.) That the gain of all the world, if we ſhould for-
ſake Chriſt, and fall in with the intereſts of the world, would be ſo far
from countervailing the eternal loſs and ruin of the ſoul, that it would
bear no manner of proportion to it, v. 25. If we could be ſuppoſed to
gain all the wealth, honour, and pleaſure, in the world, by denying
Chriſt, yet, when by ſo doing, we loſe ourſelves to all eterhity, and are cast
away at laſt, what good will our worldly gain do us : Obſerve, In Mat-
thew and Mark the dreadful iſſue is a man’s losing his own ſoul, here it is
lºſing himſelf; which plainly intimates that our ſºuls are ourſelves. Animus
cujuſtue is est quiſ?ue—The ſoul is the man ; and it is well or ill with us, ac-
cording as it is well or ill with our ſouls. If they periſh for ever under
the weight of their own guilt and corruption, it is certain that we are
undone ; the body cannot be happy, if the ſoul be miſerable in the other,
world; but the ſoul may be happy, though the body be greatly afflićted
and oppreſſed in this world. If a man be himſelf cast away, 3 &ala,0ts
—if he be damaged ; or if he be puniſhed ; simulctetur—if he have a
mulot put upon his ſoul by the righteous ſentence of Chriſt, whoſe cauſe
and intereſt he has treacherouſly deſerted; if it be adjudged a forfeiture
of all his bleſſedneſs, and the forfeiture be taken, where is his gain :
g Anointed ſignifies his being both appointed to it, and qua- | v - - - e
x . . . . . me.” As Chriſt had, ſo his cauſe has, a ſtate of humiliation and of ec-
Now one would have expected that Chriſt ſhould have charged his
ST. LUKE, IX.
ſt * {
i.
| other than that in the great
We muſt live a
Self-denial enjoined.
3. We muſt therefore never be ashamed of Chriſt and his goſpel, not
of any diſgrace or reproach that we may undergo for our faithful, ad-
herence to him and it. ... For, (v. 26.), “Whoſoever ſhall be aſhamed of
me and of my words, of him ſhall the Son of man be aſhamed,” and juſtly.
When the ſervice and honour of Chriſt called for his teſtimony and
agency, he denied them, becauſe the intereſt of Christ was a deſpiſed in-
tereſt, and every where ſpoken against; and therefore he can expe&t no
, when his caſe calls for Chriſt’s appear-
ance on his behalf, Chriſt will be aſhamed to own ſuch a cowardly worldly,
ſneaking ſpirit, and will ſay, “He is none of mine, he belongs not to
aliation. They, and they only, that are willing to ſuffer with it, when
it ſuffers, ſhall reign with it, when it reigns: but thoſe that cannot find
in their hearts to ſhare with it in its diſgrace, and to ſay, “If this be to
be vile, I will be yet more vile,” ſhall certainly have no ſhare with it in
its triumphs. Obſerve here, how Chriſt, to ſupport himſelf and his fol-
lowers under preſent diſgraces, ſpeaks magnificently of the luſtre of his
ſecond coming, in proſpect of which he endured the croſs, deſpising the
shame. (1.) He ſhall come in his own glory. This was not mentioned
in Matthew and Mark. He ſhall come in the glory of the Mediator, all.
that glory which the Father restored to him, which he had with God be-
fore the worlds were, which he had deposited and put in pledge, as it
were, for the accompliſhing of his undertaking, and demanded up again,
when he had gone through it ; Now, O father, glorify thou me, John
17. 4, 5. He ſhall come in all that glory which the Father conferred
upon him, when he ſet him at his own right hand, and “gave him to be
Head over all things to the church ;” in all the glory that is due to
him, as the Aſſerter of the glory of God, and the Author of the glory of
all the ſaints. This is his own glory. (2.) He ſhall come in his Fa-
ther’s glory. The Father will judge the world by him, having com-
mitted all judgment to him; and therefore will publicly own him in the
judgment, as the Brightneſs of his glory, and the expreſs Image of his
perſon. (3.) He ſhall come in the glory of the holy angels. They ſhall’
all attend him, and minister to him, and add every thing they can to the
luſtre of his appearance. What a figure will the bleſſed Jeſus make in that
day ! Did we believe it, we ſhould neverbeaſhamed of him or his words now.
Lastly, To encourage them in ſuffering for him, he aſſures them that
the kingdom of God would now shortly be ſet up, notwithſtanding the
great oppoſition that was made to it, v. 27. “Though the ſecond coming
of the Son of man is at a great diſtance, the kingdom of God ſhall come
in its power in the preſent age, while ſome here preſent are alive. They
Jaw the kingdom of God, when the Spirit was poured out, when the
goſpel was preached to all the world, and nations were brought to Chriſt
by it ; they ſaw the kingdom of God triumph over the Gentile nations.
in their conversion, and over the Jewiſh nation in its destruction.
28. And it came to paſs about eight days after theſe ſay.
ings, he took Peter and John and James, and went up into
a mountain to pray. 29. And as he prayed, the faſhion
of his countenance was altered, and his raiment was white
and gliſtering. 30. And behold, there talked with him
two men, which were Moſes and Elias, 31. Who appeared
in glory, and ſpake of his deceaſe which he ſhould accom-
pliſh at Jeruſalem. 32. But Peter, and they that were
with him, were heavy with ſleep : and when they were
awake, they ſaw his glory, and the two men that ſtood
with him. 33. And it came to paſs, as they departed from
What is his hope 2
him, Peter ſaid unto Jeſus, Maſter, it is good for us to be
here; and let us make three tabernacles, one for thee, and
one for Moſes, and one for Elias: not knowing what he
ſaid. 34. While he thus ſpake, there came a cloud, and
overſhadowed them : and they feared as they entered into
the cloud. 35. And there came a voice out of the cloud,
ſaying, This is my beloved Son, hear him. 36. And
when the voice was paſt, Jeſus was found alone: and they
kept it cloſe, and told no man in thoſe days any of thoſe
things which they had ſeen. -
We have here the narrative of Chriſt’s transfiguration, which was de-
figned for a ſpecimen of that glory of his, in which he will come to judge
* ,
the world, of which he had lately been ſpeaking, and; conſequently, an
encouragement to his diſciples, to ſuffer for him, and never to be aſhamed
of him. We had this account before, in Matthew and Mark, and it is ||
wellºwgrthy to be repeated to us, and reconfidered by us, for the confir- ||
matičn of our faith, in the Lord Jeſus, as the Brightneſs of his Father’s ||
§: and the Light of the world; for the filling of our minds with
ſhigh and honourable thoughts of him, notwithſtanding his being clothed.
with a body, and the giving of us ſome idea of the glory which he entered
into at his aſcension, and in which he now appears within the veil ; and |
for the raising and encouraging of our hopes and expectations concerning
the glory reſerved for all believers in the future ſtate. • , -
I. Here is one circumſtance of the narrative that ſeems to differ from
the other two evangeliſts that related it. They ſaid that it was ſix days
after the foregoing ſayings, Luke faith that it was about eight days after,
that is, it was that day ſevennight; fix whole days intervening, and it
was the eighth day. Some think that it was in the night that Chriſt
was transfigured, becauſe the diſciples were ſleepy, as in his agony, and
in the night his appearance in ſplendour would be the more illuſtrious i
if in the night, the computation of the time would be the more doubtfu
and uncertain ; probably, in the night, between the ſeventh and eighth
day, and ſo about eight days. - - -
II. Here are divers circumſtances added and explained, which are
very material. - -
1. We are here told that Chriſt had this honour put upon him when
be was praying ; He went up into the mountain to pray, as he frequently
did ; (v. 28.) and as he prayed he was transfigured; when Chriſt humbled |
He knew before, that this was |
himſelf to pray, he was thus exalted.
deſigned for him at this time, and therefore ſeeks it by prayer. Chriſt
himſelf muſt ſue out the favours that were purpoſed for him, and pro-
miſed no him; Aſk of me, and I will give thee, Pſ. 2. 8. And thus he
intended to put an honour upon the duty of prayer, and to recommend it
to us. It is a transfiguring, transforming duty; if our hearts be elevated
and enlarged in it, ſo as in it to behold the glory of the Lord, we ſhall be
changed into the ſame image from glory to glory, 2 Cor. 3. 18. By
prayer, we fetch in the wiſdom,
shine. -
2. Luke does not uſe the word transfigured—pººrapoppºn, (which
Matthew and Mark uſed,) perhaps becauſe it had been uſed ſo much in
the Pagan theology, but makes uſe of a phraſe equivalent, rö tºos ré
apoadºws repoy—“The faſhion of his countenance was another thing from
what it had been ;” his face ſhone far beyond what Moſes’ did when he
came dewn from the mount; and his raiment was white and glistering ; ). -
| enter into a cloud with Jeſus Chriſt, for he will be ſure to bring them
| ſafe through it.
it was #25 gºalay, a word uſed only here; bright like lightning; ſo that
he ſeemed to be arrayed all with light, to cover himſelf with light as with
a garment. - - -
3. It was ſaid in Matthew and Mark, that Moſes and Elias appeared
to them, here it is ſaid, they appeared in glory; to teach us, that ſaints
departed are in glory, are in a glorious ſtate; they ſhine in glory ; he
being in glory, they appeared with him in glory, as all the ſaints ſhall
ſhortly do. - -
4. We are here told what was the ſubjećt of the diſcourſe between
Chriſt and the two great prophets of the Old Teſtament; “They ſpake
of his deceaſe, which he ſhould accompliſh at Jeruſalem,” Asyo, rhy
#oºoy &vre—his exodus, his departure ; that is, his death, (1.) The
death of Chriſt is here called his exit, his going out, his leaving of the
world. Moſes and Elias ſpake of it to him under that notion, to recon-
cile him to it, and to make the forefight of it the more eaſy to his human
nature. The death of the ſaints is their exodus, their departure out of
the Egypt of this world, their releaſe out of a houſe of bondage. Some
think that the aſcenfion of Chriſt is included here in his departure, for
the departure of Iſrael out of Egypt was a departure in triumph, ſo was
his when he went from earth to heaven. (2.) This departure of his he
must accomplish, for thus it was detemined, the matter, was immutably
fixed in the counſel of God, and could not be altered. (3.) He muſt
accompliſh it at Jeruſalem, though his refidence was moſtly in Galilee;
for his moſt ſpiteful enemies were at Jeruſalem, and there the Sanhedrim
ſat, that took upon them to judge of prophets.
ſpake of this, to intimate that the ſufferings of Chriſt, and his entrance
into his glory, were what Moſes and the prophets had ſpoken of ; ſee Luke
24, 26, 27. 1 Pet. 1. 11. (5.) Our Lord Jeſus, even in his transfigu-
ration, was willing to enter into a diſcourſe concerning his death and ſuf-
ferings; to teach us, that meditations on death, as it is our departure
out of this world to another, are never unfeaſonable, but in a ſpecial
manner ſeaſonable when at any time we are advanced, left we ſhould be
grace, and joy, which make the face to
(4.) Moſes and Elias'
- *
ST. LUKE, IX,
An evil Spirit expelled.
lifted up above meaſure. In our greateſt glories on earth, let us remem-
ber that here we have no continuing city.
5, we are here told, which we were not before, that the diſciples
were heavy with ſleep; (v. 32.) when the viſion firſt began, Peter and
James and John were drowſy, and inclined to ſleep : either it was late,
or they were weary, or had been diſturbed in their reſt the night before;
| or perhaps a charming compoſing air, or ſome ſweet and melodious
founds, which diſpoſed them to ſoft and gentle ſlumbers, were a pre-
face to the viſion ; or perhaps it was owing to a finful careleſſneſs;
when Chriſt was at prayer with them, they did not regard his prayer.
as they ſhould have done, and to puniſh them for that, they were
left to ſleep on now, when he began to be transfigured, and ſo ſlipt
an opportunity of ſeeing how that work of wonder was wrought. . Theſe
three were now aſleep, when Chriſt was in his glory, as afterward they
were, when he was in his agony, ſee the weakneſs and frailty of human
nature, even in the beſt, and what need they have of the grace of God.
Nothing could be more affecting to theſe diſciples, one would think, than
the glories and the agonies of their Maſter, and both in the higheſt de-
gree ; and yet neither the one nor the other would ſerve to keep them.
| awake. What need have we to pray to God for quickening grace, to
make us not only alive, but lively 1 Yet that they might be competent
witneſſes of this ſign from heaven, to thoſe that demanded one, after a
while they recovered themſelves, and became perfectly awake; and then
they took an exact view of all thoſe glories, ſo that they were able to
give a particular account, as we find one of them doth, of all that paſſed
when they were with Chriſt in the holy mount, 2 Pet. 1. 17.
6. It is here obſerved, it was when Moſes and Elias were now about
to depart, that Peter ſaid, “Lord, it is good to be here, let us make
three tabernacles.” Thus we are often not ſenſible of the worth of our
mercies, till we are about to loſe them ; nor do we covet and court their
continuance, till they are upon the departure. Peter ſaid this, not know-
ing what he ſaid. Thoſe know not what they ſay, that talk of making
tabernacles on earth for glorified ſaints in heaven, who have better man-
fions in the temple there, and long to return to them. . . e
7. It is here added concerning the cloud, that overshadowed them, that
they feared as they entered into the cloud. This cloud was a token of
God’s more peculiar preſence; it was in a cloud that God of old took
poſſeſſion of the tabernacle and temple, and when the cloud “covered
the tabernable, Moſes was not able to enter,” (Exod. 40. 34, 35.) and
when it filled the temple, the priest could not stand to minister, by regſon
of it 3 (2 Chron. 5, 14.) ſuch a cloud was this, and then no wonder that
the diſciples were afraid to enter into it. But never let any be afraid to
8. The voice which came from heaven, is here, and in Mark, related
not ſo fully as in Matthew ; This is my beloved Son, hear him ; though'
theſe words, in whom I am well pleaſed, which we have both in Matthew
and Peter, are not expreſſed, they are implied in that, This is my beloved
Son ; for whom he loves, and in whom he is well pleaſed, come all to
one ; we are accepted in the Beloved.
Lastly, The apoſtles are here ſaid to have kept this viſion private ;
they told no man in thoſe days, reſerving the diſcovery of it for another
opportunity, when the evidences of Chriſt’s being the Son of God were
completed in the pouring-out of the Spirit, and that doćtrine was to be
publiſhed to all the world. As there is a time to ſpeak, ſo there is a time
to keep ſilence. Every thing is beautiful and uſeful in its ſeaſon.
37. And it came to paſs, that on the next day, when
they were come down from the hill, much people met
him. 38. And behold, a man of the company cried out,
ſaying, Maſter, I beſeech thee, look upon my ſon, for he is
mine only child. 39. And lo, a ſpirit taketh him, and he
ſuddenly crieth out, and it teareth him that he foameth
again, and, bruiſing him, hardly departeth from him. 40.
And I beſought thy diſciples to caſt him out, and they
could not. 41. And Jeſus, anſwering, ſaid, O faithleſs
and perverſe generation, how long ſhall I be with you, and
ſuffer you ? Bring thy ſon hither. 42. And as he was yet
a coming, the devil threw him down, and tare him ; and
Jeſus rebuked the unclean ſpirit, and healed the child, and
delivered him again to his father. • -
s . .
• ST. LUK£, IX.
This paſſage ºf ſtºry in Matthew add Mark follows immediately upon m
that of Chriſt's transfiguration, and his diſcourſe with his diſciples ...]
it; but here it is ſaid to be “ on the next day as they were coming down,
#óm the hill;” which confirms the conjećture, that Chriſt was trans-
figured in the hight, and, it ſhould ſeem, though they did not ingke tas
§erſiticles, as Peter propoſed, yet they found ſome ſhelter to repoſe them-
fºlves in all pight;for it was not till next day, that they came down from
iéhill; and then, he found things in ſome diſorder among his diſciples,
though not ſo bad as Moſes did when he came down from the mount.
When wiſe and good men are in their beloved retirements, they would
ão well to confider whether they are not wanted in their public stations.
In this mātrative here, obſerve, -
... 3. How forward the people were to receive Chriſt at his return to
them; though he had been but a little while abſent, much people methin,
āş, at other times, much people fºllowed him, for ſo it was foretold con-
ëerning him, that to him should the gathering of the people be. .
2. #. importunate the father of the lunatic child was with Chriſt
for help from him; (ii. 38.) I beſeech thee, look upon my ſon; that is
is requeſt, and it is a very modeſt one ; one compaſſionate look from
Čhriſt is enough to ſet every thing to rights. Let us bring ourſelves'
ãnd our children to Chriſt, to be looked upon. His plea is, He is mine
only child. They that have many children, may balance their afflićtion
in one with their comfort in the reſt; yet if it be an only child that is a
grief, the afflićtion in that may be balanced with the love of God in
giving his only begotten Son for us. g
3. How deplorable the caſe of the child was, v. 39. He was under
the power of an evil ſpirit, that took him; and diſeaſes of that nature
are more frightful than ſuch as ariſe merely from natural cauſes : when
the fit ſeized him, without any warning given, he ſuddenly cried out, and
many a time his ſhrieks had pierced the heart of his tender father. This
malicious ſpirit tare him, and bruiſed him, and departed not from him,
but with great difficulty, and a deadly gripe at parting. O the afflićtions
of the afflićted in this world ! And what miſchief doth Satan do, where
he gets poſſeſſion | But happy they that have acceſs to Chriſt
4. How defe&tive the diſciples were in their faith. Though Chriſt
had given them power over unclean ſpirits, yet they could not caſt out this
evilſpirit, v. 40. Either they diſtruſted the power they were to fetch
in ſtrength from, or the commiſſion given to them, or they did not exert
themſelves in prayer as they ought ; for this Chriſt reproved them. O
faithleſs and perverſe generation. Dr. Clarke underſtands this as ſpoken
to his diſciples; “Will ye be yet ſo faithleſs and full of diſtruſt, that ye
cannot execute the commiſſion I have given you ?”
5. How effectual the cure was, which Chriſt wrought upon this child,
v. 42. Chriſt can do that for us, which his diſciples cannot ; Jeſus re-
àuked the unclean ſpirit, then when he raged moſt. The devil threw the
child down, and târe him, diſtorted him, ſo as if he would have pulled him
to pieces. But one word from Chriſt healed the child, and made good
the damage the devil had done him. And it is here added, that he de-
livered him again to his father. Note, When our children are recovered
from ſickneſs, we muſt receive them as delivered to us again, receive
them as life from the dead, and as when we firſt received them. It is
comfortable to receive them from the hand of Chriſt, to ſee him deliver-
ing them to us again ; “Here, take this child, and be thankful; take
it, and bring it up for me, for thou haſt it again from me. Take it, and |
do not ſet thy heart too much upon it.” With ſuch cautions as theſe,
parents ſhould receive their children from Chriſt's hands; and then with
comfort put them again into his hands. º -
43. And they were all amazed at the mighty power of
God: but while they wondered every one at all things
which Jeſus did, he ſaid unto his diſciples, 44. Let theſe
ſayings ſink down into your ears : for the Son of man
ſhall be delivered into the hands of men. 45. But they
underſtood not this ſaying, and it was hid from them, that
they perceived it not : and they feared to aſk him of that
faying. 46. Then there aroſe a reaſoning armong them,
which of them ſhould be greateſt, 47. And Jeſús, per-
} We may obſerve here,
|
| which they could not but ſee in all the miracles Chriſt wrought.
|
* * *
| |
| willing to believe it.
Chriſt reproves his Diſciples,
he that is leaſt among yott all, the ſame ſhall be great.
49, And John anſwered and ſaid, Maſter, we ſaw one
caſting out devils in thy name; and we forbade him,
becauſe he followeth not with us. , 50, And Jeſus ſaid
unto him, Forbid him floti for he that is not againſt us,
is for us. Af º:
I. The impreſſion which Chriſt's finiracles made upon all that beheld
them; (v. 43.). They were all amazed at the mighty power of..
oter
The works of God’s almighty power are amazing, eſpecially thoſe that
were wrought by the hand of the Lord Jeſus; for he is the Power of
God, and his name is Wonderful. Their wonder was univerſal; they
wondered every one : the cauſes of it were univerſal ; they wondered at
all things which Jeſus did; all his ačtions had ſomething uncommon and
ſurpriſing in them. .
II. The notice Chriſt gave to his diſciples of his approaching ſuffer-
ings; “The Son of man ſhall be delivered into the hands of men,”
wicked men, men of the worſt charaćter; they ſhall be permitted to abuſe
him at their pleaſure. That is here implied, which is expreſſed by the
other evangeliſts; They shall kill him. But that which is peculiar here,
is, 1. The connexion of this with what goes next before, of the admira-
tion with which the people were i.; at beholding of Chriſt’s mira-
cles; (v. 43.) “While they all wondered at all things which Jeſus did,
he ſaid this to his diſciples.” They had a fond conceit of his temporal
kingdom, and that he ſhould reign, and they with him, in ſecular pomp.
and power; and now they thought that this mighty power of his would
eaſily effect the thing, and his intereſt gained by his miracles in the peo-
ple would contribute to it; and therefore Chriſt, who knew what was
in their hearts, takes this occaſion to tell them again what he had told
them before, that he was ſo far from having men delivered into his hands,
that he muſt be delivered into the hands of men ; ſo far from living in
honour, that he muſt die in diſgrace; and all his miracles, and the inte-
reſt he has by them gained in the hearts of the people, will not be able
to prevent it. 2. The ſolemn preface with which it is introduced ;
“ Let theſe ſayings ſink down into your ears; take ſpecial notice of what
I ſay, and mix faith with it; let not the notions you have of the tempo-
ral kingdom of the Meſfiah, ſtop your ears againſt it, nor make you un-
Admit what I ſay, and ſubmit to it.” Let itſink
down into your hearts ; ſo the Syriac and Arabic read it. The word of
Chriſt does us no good, unleſs we let it fink down into our heads and
hearts. 3. The unaccountable ſtupidity of the diſciples, with reference
to this predićtion of Chriſt’s ſufferings. It was ſaid in Mark, They un-
derſtood not that ſaying, it was plain enough 3, but they would not under-
ſtand it in the literal ſenſe, becauſe it agreed not with their motions;
and they could not underſtand it in any other, and were afraid to aſk him,
left they ſhould be undeceived, and awaked out of their pleafing dream;
but it is here added, that it was hid from them, that they perceived it not,
through the weakneſs of faith and the power of prejudice. . We cannot
|
| think that it was in mercy hid from them, left they ſhould be ſwallowed
up with overmuch ſorrow at the proſpect of it; but that it was a para-
dox, becauſe they made it ſo to themſelves. -
III. The rebuke Chriſt gave to his diſciples for their diſputing among
themſelves which ſhould be greateſt, v. 46.48. This paſſage we had
before, and, the more is the pity, ſhall meet with the like again. Ob-
ſerve here, - ... *
1. Ambition of honour, and ſtrife for ſuperiority and precedency, are
fins that moſt eaſily beſet the diſciples of our Lord Jeſus, for which
they deſerve to be ſeverely rebuked; they flow from corruptions, which
they are highly concerned to ſubdue and mortify, v. 46. They that ex-
peć to be great in this world, commonly aim high, and nothing will ſervé
them ſhort of being greateſ?; this expoſes them to a great deal of temp-
tation and trouble, which they are ſafe from, that are content to be little,
to be least, to be leſs than the least. • *
2. Jeſus Chriſt is perfeótly acquainted with the thoughts and intents.
of our hearts; (v. 47.) He perceived their thoughts s, they are words to
him, and whiſpers are loud cries. . It is a good reaſon why we ſhould
ceiving the thought of their heart, took a child, and ſet
him by him, 48. And ſaid unto them, Whoſoever ſhall
receive this child in my name, receiveth me : and who-
ſoever ſhall receive me, receiveth him that ſent me: for
keep up a ſtrić government of our thoughts, becauſe Chriſt takes a ſtrićt
cognizange of them. * ,
3. Chriſt will have his diſciples to aim at that honour which is to be
obtained by a quiet and condeſcending humility, and not at that which is
to be obtained by a reſtleſs and aſpiring ambition. Chriſt took a child,
ST. LUKE, IX.
and Jęt him by him, (v. 47. for he always expreſſed a tenderneſs and
kindneſs for little children,) and he propoſed this child to them for an
example. (1.) Let them be of the temper of this child, humble and
quiet, and eaſy to itſelf; let them not affect worldly pomp, or grandeur,
or high titles, but be as dead to them as this child; let them bear no
more malice to their rivals and competitors than this child did. Let
them be willing to be the least, if that would contribute anything to
their uſefulneſs, to ſtoop to the meaneſt office whereby they might do
good. (2.) Let them aſſure themſelves that this was the way to prefer.
ment ; for this would recommend them to the eſteem of their brethren :
they that loved Chriſt, would therefore receive them in his name, becauſe
they did moſt reſemble him ; and they would likewiſe recommend them-
felves to his favour, for Chriſt would take the kindneſſes done to them
as done to himſelf; Whoſoever shall receive one ſuch child, a preacher of
the goſpel that is of ſuch a diſpoſition as this, he placeth his reſpect
aright, and receiveth me ; and whoſoever receiveth me in ſuch a miniſter,
receiveth him that ſent me : and what greater honour can any man attain
to in this world, than to be received by men as a meſſenger of God and
Chriſt, and to have God and Chriſt own themſelves received and wel-
comed in him : This honour have all the humble diſciples of Jeſus Chriſt,
and thus they ſhall be truly great, that are leaſt among them.
IV. The rebuke Chriſt gave to his diſciples for diſcouraging one that
honoured him and ſerved him, but was not of their communion, not only
not one of the twelve, or one of the ſeventy, but not one of thoſe that
ever aſſociated with them, or attended on them, but, upon occaſional
hearing of Chriſt, believed in him, and made uſe of his name with faith
and prayer in a ſerious manner, for the caſting out of devils. Now, 1.
This man they rebuked and restrained; they would not let him pray and
preach, though it was to the honour of Chriſt, though it did good to
men and weakened Satan’s kingdom, becauſe he did not follow Christ
with them ; he ſeparated from their church, was not ordained as they
were, paid them no reſpect, nor gave them the right hand of fellowſhip.
Now if ever any ſociety of chriſtians in this world had reaſon to ſilence
thoſe that were not of their communion, the twelve diſciples at this time
had ; and yet, 2. Jeſus Chriſt chid them for what they did, and warned
them not to do the like again, nor any that profeſs to be the ſucceſſors
of the apoſtles; “ Forbid him not, (v. 50.) but rather encourage him,
for he is carrying on the ſame deſign that you are, though, for reaſons
beſt known to himſelf, he doth not follow with 3/ou ; and he will meet
you in the ſame end, though he do not accompany you in the ſame way.
You do well, to do as you do, but it doth not therefore follow, that he
doeth ill, to do as he doeth, and that you do well to put him under an
interdićt, for he that is not against us, is for us, and therefore ought to be
countenanced by us.” We need not loſe any of our friends, while we
have ſo few, and ſo many enemies. Thoſe may be found faithful fol-
lowers of Chriſt, and, as ſuch, may be accepted of him, though they do
not follow with us. See Mark 9.38, 39. O what a great deal of miſ-
chief to the church, even from thoſe that boaſt of relation to Chriſt,
and pretend to envy for his ſake, would be prevented, if this paſſage of
ſtory were but duly confidered
51. And it came to paſs, when the time was come that
he ſhould be received up, he ſteadfaſtly ſet his face to go
to Jeruſalem. 52. And ſent meſſengers before his face:
and they went, and entered into a village of the Samari-
tans, to make ready for him. 53. And they did not re-
ceive him, becauſe his face was as though he would go to
Jeruſalem. 54. And when his diſciples James and John
ſaw this, they ſaid, Lord, wilt thou that we command fire
to come down from heaven, and conſume them, even as
Elias did 55. But he turned, and rebuked them, and
ſaid, Ye know not what manner of ſpirit ye are of 56.
For the Son man is not come to deſtroy men’s lives, but
to ſave them. And they went to another village.
This paſſage of hiſtory we have not in any other of the evangeliſts,
and it ſeems to come in here for the ſake of its affinity with that next
before, for in this alſo Chriſt rebuked his diſciples, becauſe they envied
for his ſake; there, under colour of zeal for Chriſt, they were for filencing
and reſtraining ſeparatiſts, here, under the ſame colour, they were for
putting infidels to death, and as for thal, ſo for this alſo, Chriſt repri-
Vol. IV. No. 83.
.bring that into reputation ;
|
º
$
The miſtaken Zeal of the Apoſtles.
manded them; for a ſpirit of bigotry and
to the ſpirit of Chriſt and chriſtianity.
Obſerve here, . . . . *
I. The readineſs and reſolution of our Lord Jeſus, in proſecuting his
great undertaking for our redemption and ſalvation. Of this we have
an inſtance, v. 51. “When the time was come that he ſhould be received
up, he ſteadfaſtly ſet his face to go to Jeruſalem.” Obſerve, 1. There
was a time fixed for the ſufferings and death of our Lord Jeſus, and he
knew well enough when it was, and had a clear and certain forefight of
it, and yet was ſo far from keeping out of the way, that then he ap-
peared moſt publicly of all, and was moſt buſy, knowing that his time
was ſhort. 2. When he ſaw his death and ſufferings approaching, he
looked through them, and beyond them, to the glory that ſhould follow ;
he looked upon it as the time when he ſhould be received up into glory,
(1 Tim. 3. 16.) received up into the higheſt heavens, to be enthroned
there. Moſes and Elias ſpake of his death as his departure out of this
world, which made it not formidable ; but he went further, and looked
upon it as his tranſlation to a better world, which made it very deſirable.
All good chriſtians may frame to themſelves the ſame notion of death,
and may call it their being received up, to be with Chriſt where he is ;
and when the time of their being received up is at hand, let them lift up
their heads, knowing that their redemption draws nigh. 3. On this proſ-
pećt of the joy ſet before him, he ſteadfaſtly ſet his face to go to Jeruſa-
lem, the place where he was to ſuffer and die. He was fully determined
to go, and would not be diſſuaded; he went directly to Jeruſalem, be-
cauſe there now his buſineſs lay, and he did not go about to other towns,
or fetch a compaſs, which if he had done, as commonly he did, he might
have avoided going through Samaria. He went cheerfully and courage-
ouſly thither, though he knew the things,which ſhould befall him there.
He did not fail, nor was diſcouraged, but ſet his face as a flint, knowing
that he ſhould be not only justifted, but glorified, (Iſa. 50. 7.) not
only not run down, but received up. How ſhould this ſhame us for, and
ſhame us out of, our backwardneſs to do and ſuffer for Chriſt; we draw
back, and turn our faces another way from his ſervice, who ſteadfaſtly
ſet his face againſt all oppoſition, to go through with the work of our
ſalvation. -
II. The rudeneſs of the Samaritans in a certain village, (not named,
nor deſerving to be ſo,) who would not receive him, nor ſuffer him to
bait in their town, though his way lay through it. Obſerve here, 1.
How civil he was to them; He ſentºneſſengers before his face, ſome of his
diſciples, that went to take up lodgings, and to know whether he might
have leave to accommodate himſelf and his company among them ; for
he would not come, to give offence, or if they took any umbrage at the
number of his followers. He ſent ſome, to make ready for him, not for
ſtate, but convenience, and that his coming might be no ſurpriſe. . .2.
How uncivil they were to him; (v. 53.) They did not receive him,
would not ſuffer him to come into their village, but ordered their watch
to keep him out. He would have paid for all he beſpoke, and been a ge:
nerous Gueſt among them, would have done them good, and preached
the goſpel to them, as he had done ſome time ago to another city of the
Samaritans, John 4.41. He would have been, if they pleaſed, the greateſt
Bleſfing that ever came to their village, and yet they forbid him en-
trance. Such treatment his goſpel and miniſters have often met with.
Now the reaſon was, “ becauſe his face was as though he would go to
Jeruſalem;" they obſerved, by his motions, that he was ſteering his
courſe that way. The great controverſy between the Jews and the Sa-
maritans was about the place of worſhip—whether Jeruſalem or mount
Gerizim near Sychar; ſee John 4. 20. And ſo hot was the controverſy
between them, that the Jews would have no dealings with the Samaritans,
perſecution is dire&ly contrary
• *,
| nor they with them, John 4. 9. Yet we may ſuppoſe that they did not
deny other Jews lodgings among them, no not when they went up to the
feaſis, for if that had been their conſtant praćtice, Chriſt would not have
attempted it; and it would have been a great way about for ſome of the
Galileans to go to Jeruſalem, any other way than through Samaria. But
they were particularly incenſed againſt Chriſt, who was a celebrated
Teacher, for owning and adhering to the temple at Jeruſalem, when
the prieſts of that temple were ſuch bitter enemies to him, which, they
hoped, would have driven him to come and worſhip at their temple, and
but when they ſaw that he would go for-
ward to Jeruſalem, notwithſtanding this, they would not ſhew him the
common civility, which, probably, they uſed formerly to ſhew him, in
his journey thither. *
III. The reſentment which James and John expreſſed of this affront,
v. 54. When theſe two heard this meſſage brought, they were all in a
5 I º,
*
flame preſently, and nothing will ſerve them but Sodom's doom upon this
village; “Lord,” ſay they, “give us leave to command fire to come
down from heaven, not to frighten them only, but to conſume them.”
Here indeed they ſhewed, 1. A great confidence in the power they had .
received from Jeſus Chriſt; though this had not been particularly men-
tioned in their commiſſion, yet they could with a word's ſpeaking fetch
jire from heaven. OśAsis ºwww.sy—Wilt thou that we ſpeak the word, and
the thing will be done. 2. A great zeal for the honour of their Maſ- |
ter; they took it very ill, that he who did good wherever he came, and ||
found hearty welcome, ſhould be denied the liberty of the road by a
parcel of paltry Samaritans ; they could not think of it without indig-
nation, that their Maſter ſhould be thus ſlighted. 3. A ſubmiſſion, not-
withſtanding, to their Maſter's good-will and pleaſure; they will not offer
to do ſueh a thing, unleſs Chriſt give leave; Wilt thou that we do it
4. A regard to the examples of the prophets that were before them; it
is doing as Elias did ; they would not have thought of ſuch a thing, if
Elijah had not done it upon the ſoldiers that came to take him, once and
again, 2 Kings I. 10, 12. They thought that this precedent would be
their warrant ; ſo apt are we to miſapply the examples of good men, and
to think to juſtify ourſelves by them in the irregular liberties we give
ourſelves, when the cafe is not parallel.
But though there was ſomething right in what they ſaid, yet there
was much more amiſs, (1.) This was not the firſt time, by a great
many, that our Lord Jeſus had been in the like manner affronted, wit-
neſs the Nazarenes thruſting him out of their city, and the Gadarenes
deſiring him to depart out of their coaſt ; and yet he never called for
any judgment upon them, but patiently put up with the injury. (2.)
Theſe were Samaritans, from whom better was not to be expected, and
perhaps they had heard that Chriſt had forbidden his diſciples to enter
into any of the cities of the Samaritans, (Matth. FO. 5.) and therefore |
it was not ſo bad in them as in others, who knew more of Chriſt, and ||
had received ſo many favours from him. (3.) Perhaps it was only ſome
few of the town, that knew any thing of the matter, or that ſent that
rude meſſage to him, while, for aught they knew, there were many in
the town, if they had heard of Chriſt’s being ſo near them, would
have gone to meet him, and welcomed him ; and muſt the whole town
be laid in aſhes for the wickedneſs of a few Will they have the righte-
ous deſtroyed with the wicked 2 (4.) Their Maſter had never yet upon
any occaſion called for fire from heaven, nay, he had refuſed to give the
Phariſees any ſign from heaven whéh they demanded it; (Matth. 16.
1, 2.) and why ſhould they think to introduce it James and John were
the two diſciples whom Chriſt had called Boanerges—Sons of thunder ;
(Mark 3. 17.) and will not that ſerve them, but they muſt be ſons of
iightning too 3 (5.) The example of Elias did not reach the caſe. Eli-
jah was ſent to diſplay the terrors of the law, and to give proof of that,
and to witneſs as a bold reprover againſt the idolatries and wickedneſſes
of the court of Ahab, and it was agreeable enough to.him. to have his
commiſſion thus proved ; but it is a diſpenſation of grace that is now to
be introduced, to which ſuch a terrible diſplay of divine juſtice will not
be at all agreeable. Archbiſhop Tillotſon ſuggeſts, that their being
now near Samaria, where Elijah called for fire from heaven, might help |
to put it in their heads ; perhaps at the very place ; but though the
lace was the ſame, the times were altered. -
IV. The reprogf he gave to James and John for their fiery, furious
zeal; (v. 55.) He turned with a juſt diſpleaſure, and rebuked them
for as many as he loves, he rebukes and chaſtens, particularly for what
they do,..that is irregular and unbecoming them, under colour of zeal.for
him. º
ST. LUKE, IX.
1. He ſhews, them in particular their miſtake ; ſe know not what
manner of ſpirit ye are of; that is, (1.) “Ye are not aware what an
evil ſpirit, and diſpoſition ye are of ; how much there is of pride and
paſſion, and perſonal revenge, covered under this pretence of zeal for
your Maſter.” Note,. There may be much corruption lurking, nay,
and ſtirring too, in the hearts of good people, and they themſelves not
be ſenſible of it... (2) “Ye do not conſider what a good ſpirit, direétly
contrary to this, ye should be of Surely ye are yet to learn, though ye
lave been ſo long learning, what the ſpirit of Chriſt and chriſtianity is.
Have you not been taught to love your enemies, and to blºſs them that
curſe you, and to call for grace from heaven, not fire from heaven, upon
them 2 Ye know not how contrary your diſpoſition herein is, to that
which it was the deſign of the goſpel you ſhould be delivered into. Ye
are not now under the diſpenſation of bondage, and terror, and death, but
under the diſpenſation of love, and liberty, and grace, which was uſhered
Lvery Thing to be renounced for Chriſt.
which you ought to accommodate
tions as theſe oppoſe yourſelves.” -
2. He ſhews them the general deſign and tendency of his religion;
§ 56.) The Son of man is not himſelf come, and therefore doth not
end you abroad, to deſtroy men's lives, but to five them. He deſigned.
to propagate his holy religion by love and ſweetneſs, and every thing
that is inviting and endearing, not by fire and ſword, and blood and
ſlaughter; by miracles of healing, not by plagues, and miracles of de-
ſtrućtion, as Iſrael was brought out of Egypt. Chriſt came to ſlay all.
enmities, not to foſter them. Thoſe are certainly deſtitute of the ſpirit.
of the goſpel, that are for anathematizing and rooting out by violence
and perſecution all that are not of their mind and way, that cannot in
conſcience ſay as they ſay, and do as they do. Chriſt came, not only to
ſave men's ſouls, but to ſave their lives too ; witneſs the many miracles
he wrought for the healing of diſeaſes that would otherwife have been
mortal; by which, and a thouſand other inſtances of beneficence, it ap-
pears that Chriſt would have his diſciples do geºd to all, to the utmoſt
of their power, but hurt to none; to draw men into his church with
the cords of a man, and the bands of love, but not think to drive men into.
it with a rod of violence, or the ſcourge of the tongue.
V. His retreat from this village. Chriſt would not only not puniſh
them for their rudeneſs, but would not infiſt upon his right of travelling.
the road, (which was as free to him as to other his neighbours,) would
not attempt to force his way, but quietly and peaceably went to another
village, where they were not ſo ſtingy and bigoted, and there refreſhed.
himſelf, and went on his way. Note, When a ſtream of oppoſition is
ſtrong, it is wiſdom to get out of the way of it, rather than to contend.
with it. If ſome be very rude, inſtead of revenging it, we ſhould try.
whether others will not be more civil.
yourſelves, and not by ſuch impreca-
57. And it came to paſs, that as they went in the way,
a certain man ſaid unto him, Lord, I will follow thee whi-.
therſoever thou goeſt. 58. And Jeſus ſaid unto him,
Foxes have holes, and birds of the air have neſts, but the
Son of man hath not where to lay his head. 59. And he
ſaid unto another, Follow me: but he ſaid, Lord, ſuffer
me firſt to go and bury my father. 6C. Jeſus ſaid unto
him, Let the dead bury their dead; but go thou and
preach the kingdom of God. 61. And another alſo ſaid,
Lord, I will follow thee: but let me firſt go bid them
farewell which are at home at my houſe. 62. And
Jeſus ſaid unto him, No man, having put his hand to
the plough, and looking back, is fit for the kingdom of
God.. •
We have here an account of three ſeveral perſons that offered them-
ſelves to follow Chriſt, and the anſwers that Chriſt gave to each of them.
The two former we had an account of, Matth. 19. 21.
I, Here is one that is extremely forward to follow Chriſt immediately,
but ſeems to have been too raſh, haſty, and inconſiderate, and not to have
fitten down, and counted the coſt.
1. He makes Chriſt a very large promiſe ; (v. 57.) As they went in
the way, going up to Jeruſalem, where it was expected Chriſt would
firſt appear in his glory, one ſaid to him, Lord, I will follow thee whither-
ſever thou goest. This muſt be the reſolution of all that will be found
Chriſt’s diſciples indeed ; they follow the Lamb whitherſoever he goes,
(Rev. 14. 4.) though it be through fire and water, to priſons and
deaths.
2. Chriſt gives him a neceſſary caution, not to promiſe himſelf great
things in the world, in following him, but, on the contrary, to count.
upon poverty and meanneſs; for the Son of man has not where to lay his
head.
We may look upon this, (1.) As ſelling forth the very low condition,
that our Lord Jeſus, was in, in this world. IHe not only wanted the de-
lights and ornaments that great princes have, but even ſuch accommoda-
tions for mere neceſſity as the fores have, and the birds of the air. See
what a depth of poverly our Lord Jeſus ſubmitted to for us, to increaſe
the worth and merit of his ſatisfaction, and to purchaſe for us a larger
“ allowance of grace, that we through his poverty might be rich,”
2 Cor. 8, 9... He that made all, did not make a dwelliug-place for him-
in with a proclamation of peace on earth, and good-will toward men, to
ſelf, not a houſe of his own to put his head in, but what he was beholden
* ST. LUKE, X.
The Miſſion of the Seventy.
to others for; He here calls himſelf the Son of man, a Son of Adam,
Partaker of fleſh and blood. He glories in his condeſceñfion towards us,
not only to the meanneſs of our nature, but to the meaneſt condition in
that nature, to teſtify his love to us, and to teach us a holy contempt of
the world and of the great things in it, and a continual regard to another
world. Chriſt was thus poor, to ſanétify and ſweeten poverty to his
people ; the apoſtles had no certain dwelling-place, (1 Cor. 4, 11.)
which they might the better bear, when they knew their Maſter had
not ; ſee 2 Sam. 11. 11. We may well be content to fare as Chriſt
did. (2.) As propoſing this to the conſideration of thoſe who intend
to be his diſciples. If we mean to follow Chriſt, we muſt lay afide the
thoughts of great things in the world, and not reckon upon making any
more than heaven of our religion, as we muſt reſolve not to take up with
any thing leſs. Let us not go about to compound the profeſſion of
chriſtianity with ſecular advantages ; Chriſt has put them aſunder, let us
not think of joining them together; on the contrary, we muſt expect to
enter into the kingdom of heaven through many tribulations, muſt deny
ouſſelves, and take up our croſs. Chriſt tells this man what he muſt count
upon if he followed him, to lie cold and uneaſy, to fare hard, and live in
contempt ; if he could not ſubmit to that, let him not pretend to follow
Chriſt. This word ſent him back, for aught that appears; but it will
be no diſcouragement to any that know what there is in Chriſt and
heaven to ſet in the ſcale againſt this.
II. Here is another, that ſeems reſolved to follow Chriſt, but he begs
a day, v. 59. To this man Chriſt firſt gave the call ; he ſaid to him,
Follow me. He that propoſed the thing of himſelf, fled off when he
Heard of the difficulties that attended it; but this man to whom Chriſt
gave a call, though he heſitated at firſt, yet, as it ſhould ſeem, afterward
yielded ; ſo true was that of Chriſt, Tou have not choſen me, but I have
choſen you, John 15, 16. It is not of him that willeih, and of him that
"unneth, (as that forward ſpark in the foregoing verſes,) but of God
that ſheweth mercy, that giveth the call, and maketh it effectual, as to this
man here. Obſerve,
1. The excuſe he made ; “ Lord, ſºfter me first to go, and bury my
Jather. I have an aged father at home, who cannot live long, and will
need me while he does live ; let me go, and attend on him until he is
dead, and I have performed my laſt office of love to him, and then I will
do any thing.” We may here ſee three temptations, by which we are
in danger of being drawn and kept from following Chriſt; which there-
fore we ſhould guard againſt. (1.) We are tempted to rest in a diſci-
pleship at large, in which we may be at a looſe end, and not to come cloſe,
and give up ourſelves to be strict and constant. (2.) We are tempted
to défer the doing of that which we know to be our duty, and to put it
off to ſome other time. When we have got clear of ſuch a care and dif-
‘ficulty, when we have diſpatched ſuch a buſineſs, raiſed an eſtate to ſuch a
pitch, then we will begin think of being religious; and ſo we are cozened
of all our time, by being cozened of the preſent time. (3.) We are
tempted to think that our duty to our relations will excuſe us from our
duty to Chriſt ; it is a plauſible excuſe indeed, “Let me go, and bury. |
2ny father; let me take care of my family, and provide for my children, ||
and then I will think of ſerving Chriſt ;” whereas the kingdom of God
and the righteouſneſs thereof muſt be ſought and minded in the first place.
2. Chriſt’s anſwer to it ; (v. 60.) “Let the dead bury their dead.
Suppoſe (which is not likely) that there were none but the dead to
bury their dead, or none but thoſe who are themſelves aged and dying,
who are as good as dead, and fit for no other ſervice, yet thou haſt other
work to do ; go thou, and preach the kingdom of God.” Not that Chriſt
would have his followers or his miniſters to be unnatural, our religion
teaches us to be kind and good in every relation, to shew piety at home,
and to requile our parents. But we muſt not make theſe offices an ex-
cuſe from our duty to God. If the neareſt and deareſt relation we have
in the world, ſtand in our way to keep us from Chriſt, it is neceſſary
that we have a zeal that will make us forget father and mother, as Levi
did, Deut. 33.9. This diſciple was called to be a miniſter, and there.
fore muſt not entangle himſelf with the affairs of this world, 2 Tim. 2.4.
And it is a rule, That, whenever Chriſt calls to any duty, we muſt not
conſidt with flesh and blood, Gal. 1. 15, 16. No excuſes muſt be admitted
againſt a preſent obedience to the call of Chriſt. -
III. Here is another that is willing to follow Chriſt, but he muſt have
a little time to talk with his friends about it.
Obſerve,
I. His requeſt for a diſpenſation; (v. 61.) He ſaid, “ Lord, I will
Jollow thee, I defigh no other, I am determined to do it ; but “ let me
firſt go bid them farewell, that are at home.”
This ſeemed reaſonable;.
^
it was what Eliſha defired when Elijah called him; Let me is my father.
and my mother; and it was allowed him; but the miniſtry of the goſpel
is preferable, and the ſervice of it more urgent than that of the prophets;.
and therefore here it would not be allowed. Suffer, me &ziorzºzº Sãº
roſs sis révoſków pºe—Let me go, and ſet in order my houſehold affairs, and
l, give direétion concerning them ; ſo ſome underſtand it. Now that
which was amiſs in this, is, (1.) That he looked upon his following of .
Chriſt as a melancholy, troubleſome, dangerous thing; it was to him as
if he were going to die; and therefore he muſt take leave of all his friends,
never to ſee them again, or never with any comfort; whereas, in following
Chriſt, he might be more a comfort and bleſſing to them than if he had
continued with them. (2.) That he ſeemed to have his worldly concerns
more upon his heart than he ought to have, and than would conſiſt with
a cloſe attendance to his duty as a follower of Chriſt. He ſeemed to
hanker after his relations and family-concerns, and he could not part
eaſily from them, but they ſtuck to him. It may be, he had bidden
them farewell once, but Loath to depart, bids oftfarewell, and therefore
he muſt bid them farewell once more, For they are at home at my houſe.
(3.) That he was willing to enter into a temptation from his purpoſeof fol.
lowing Chriſt. To go bid them farewell that were at home at his houſe,
would be to expoſe himſelf to the ſtrongeſt ſolicitations imaginable to
alter his reſolution, for they would all be againſt it, and would beg and
pray that he would not leave them ; now it was preſumption in him to
thruſt himſelf into ſuch a temptation. Thoſe that reſolve to walk with
their Maker, and follow their Redeemer, muſt reſolve that they will not
ſo much as parley with their tempter. *
2. The rebuke which Chriſt gave him for this requeſt ; (v. 62.)
“No man having put his hand to the plough, and deſigning to make good
work of his ploughing, will look back, or look behind him, for then he
makes balks with his plough, and the ground he ploughs is not fit to be
fown ; ſo thou, if thou haſt deſigned to follow me, and to reap the ad-
vantages of thoſe that do ſo, if thou lookest back to a worldly life again,
|and-hankereſt after that, if thou lookest back, as Lot’s wife did to Sodom,
which ſeems to be alluded to here, thou art not fit for the kingdom of
God.”, (b) “Thou art not ſoil fit to receive the goodſeed of the king-
dom of God, if thou art thus ploughed by the halves, and not gone
through with.”, (2) “Thou art not a ſower fit to ſcatter the good
feed of the kingdem, if thou canſt hold the plough no better.” Plough-
ing is in order to ſowing. As thoſe are not fit to be ſown with divine
comforts, whoſe fallow ground is not firſt broken up, ſo thoſe are not fit to
be employed in ſowing, who know not how to break up the fallow
ground, but, when they have laid their hand to the plough, upon every
occaſion look back, and think of quitting it. Note, Thoſe who begin
with the work of God, muſt reſolve to go on with it, or they will make
nothing of it. Looking back inclines to drawing back, and drawing
back is to perdition. Thoſe are not fit for heaven, who, having ſet their
faces heavenward, face about. But he, and he only, that endures to the
end shall be ſaved. .
CHAP. X.
In this chapter, we have, I. The ample commiſſion which Christ gave to the
Jēventy diſciples, to preach the goſpel, and to confirm it by miracles; and
the full instructions he gave them, how to manage themſelves in the execu-
tion of their commiſſions, and great encouragements therein, v. 1... 16.
II. The reports which the ſeventy diſciples made to their Master of the
ſucceſs of their negotiation, and his diſcourſe thereupon, v. 17.24. III.
Christ’s diſcourſe with a lawyer concerning the way to heaven, and the in-
structions Christ gave him by a parable to look upon every one as his
neighbour, whom he had occaſion to ſhew kindneſs to, or receive kindneſs
Jºrom, v, 25.37. IV. Chriſt’s entertainment at Martha's houſe, the
reproof he gave to her for her care about the world, and his commendation
of Mary for her care about her ſoul, v. 38.42.
1. Aº theſe things, the Lord appointed other ſe-
venty alſo, and ſent them two and two before
his face into every city and place, whither he himſelf would
come. 2. Therefore ſaid he unto them, The harveſt truly
is great, but the labourers are few : pray, ye therefore the
Lord of the harveſt, that he would ſend forth labourers
into his harveſt. 3. Go your ways: behold, I ſend you
forth as lambs among wolves. 4. Carry neither purſe,
ST. LUKE, X.
nor ſcrip, nor ſhoes: and ſalute no man by the way. , 5.
And into whatſoever houſe ye enter, firſt ſay, Peace be to
this houſe. 6. And if the ſon of peace be there, your
peace ſhall reſt upon it: if not, it ſhall turn to you again.
7. And in the ſame houſe remain, eating and drinking
ſuch things as they give: for the labourer is worthy of
his hire. Go not from houſe to houſe. 8. And into
whatſoever city ye enter, and they receive you, eat ſuch
things as are ſet before you. 9. And heal the ſick that
are therein, and ſay unto them, The kingdom of God is
come nigh unto you. 10. But into whatſoever city ye
enter, and they receive you not, go your ways out into the
ftreets of the ſame, and ſay, 11. Even the very duſt of
your city, which cleaveth on us, we do wipe off againſt
you : notwithſtanding, be ye ſure of this, that the king-
dom of God is come nigh unto you. 12. But I ſay unto
you, that it ſhall be more tolerable in that day for Sodom
than for that city. 13. Woe unto thee Chorazin, woe
unto thee, Bethſaida: for if the mighty works had been
done in Tyre and Sidon, which have been done in you,
they had a great while ago repented, fitting in ſackcloth
and aſhes. 14. But it ſhall be more tolerable for Tyre and
Sidon at the judgment than for you. 15. And thou, Ca-
pernaum, which art exalted to heaven, ſhalt be thruſt
down to hell. 16. He that heareth you, heareth me :
and he that deſpiſeth you, deſpiſeth me: and he that de-
fpiſeth me, deſpiſeth him that ſent me.
We have here the ſending forth of ſeventy diſciples, two and two,
into divers parts of the country, to preach the goſpel, and to work mi-
racles in thoſe places which Chriſt himſelf deſigned to viſit, to make
way for his entertainment. This is not taken notice of by the other
evangeliſts; but the inſtructions here given them, are much the ſame with
thoſe given to the twelve. Obſerve, -
I. Their number; they were ſeventy. As in the choice of twelve
apoſtles Chriſt had an eye to the twelve patriarchs, the twelve tribes,
and the twelve princes of thoſe tribes, ſo here he ſeems to have an eye to
the ſeventy elders of Iſrael. So many went up with Moſes and Aaron
ts the mount, and ſaw the glory of the God of Iſrael; (Exod. 24, 1, 9.)
and ſo many were afterward choſen to be aſſiſting to Moſes in the go- ||
vernment, in order to which, the Spirit of prophecy came upon them,
Numb. 11. 24, 25. The twelve wells of water, and the ſeventy palm-
trees that were at Elim, were a figure of the twelve apostles, and the ſº-
wenty diſciples, Exod. 15. 27. They were ſeventy elders of the Jews,
that were employed by Ptolemy king of Egypt in turning the Old Teſ.
tament into Greek, whoſe tranſlation is thence called the Septuagint.
The great Sanhedrim conſiſted of this number. Now,
1. We are glad to find that Chriſt had ſo many followers fit to be ſent
forth ; his labour was not altogether in vain, though he met with much
oppoſition. Note, Chriſt’s intereſt is a growing intereſt, and his fol.
lowers, like Iſrael in Egypt, though afflicted, ſhall multiply. Theſe
Jeventy, though they did not attend him ſo cloſely and conſtantly as the
twelve did, yet they were the conſtant hearers of his doćtrine, and wit-
neſſes of his miracles, and believed in him. Thoſe three mentioned in
the cloſe of the foregoing chapter, might have been of theſe ſeventy, if
they would have applied themſelves in good earneſt to their buſineſs.
Theſe ſeventy were thoſe whom Peter ſpeaks of as “the men which
companied with us all the time that the Lord Jeſus went in and out
among us,” and were part of the one hundred and twenty there ſpoken
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of, A&ts 1. 15, 21. Many of thoſe that were the companions of the
apoſtles, whom we read of in the Aćts and the Epiſtles, we may ſuppoſe,
were of theſe ſeventy diſciples.
2. We are glad to find there was work for ſo many miniſters, hearers
for ſo many preachers; thus the grain of muſtard-ſeed began to grow,
and the favour of the leaven to diffuſe itſelf in the meal, in order to the
leavening of the whole.
II. Their work and bufineſs; He ſent them two and two, that they
might ſtrengthen and encourage one another. “If one fall, the other
|
The Miſſion of the Seventy.
will help to raiſe him up. He ſent them, not to all the cities of Iſrael,
as he did the twelve, but only “to every city and place whither he him-
ſelf would come, (v. 1.) as his harbingers; and we muſt ſuppoſe, though
| it be not recorded, that Chriſt did ſoon after come to all thoſe places
whither he now ſent them, though he could ſtay but a little while in a .
place. Two things they were ordered to do, the ſame that Chriſt did
wherever he came ; 1. They muſt heal the ſick, (v. 9.) heal them in the
name of Jeſus, which would make people long to ſee that Jeſus, and
ready to entertain him whoſe name was ſo powerful. 2. They muſt
publiſh the approach of the kingdom of God, its approach to them :
“Tell them this, “ The kingdom of God is come nigh to you,” and
you now ſtand fair for an admiſſion into it, if you will but look about
you. Now is the day of your viſitation, know and underſtand it.” It is
good to be made ſenſible of our advantages and opportunities, that we
may lay hold on them. When the kingdom of God comes nigh us, it
concerns us to go forth to meet it.
III. The inſtrućtions he gives them. 1 .
1. They muſt ſet out with prayer; (v. 2.) and in prayer,
(1.) They muſt be duly affected with the neceſſities of the ſouls of
men, which called for their help. They muſt look about, and ſee how
great the harvest was, what abundance of people there were, that wanted
to have the goſpel preached to them, and were willing to receive it; nay,
that had at this time their expectations raiſed of the coming of the Meſ-
fiah and of his kingdom. There was corn ready to ſhed, and be loſt,
for want of hands to gather it in. Note, Miniſters ſhould apply them-
ſelves to their work, under a deep concern for precious ſouls, looking upon
them as the riches of this world, which ought to be ſecured for Chriſt.
They muſt likewiſe be concerned that the labourers were ſo few. The .
Jewiſh teachers were indeed many, but they were not labourers ; they
did not gather in ſouls to God’s kingdom, but to their own intereſt
and party. Note, Thoſe that are good miniſters themſelves wiſh that
there were more good miniſters, for there is work for more. It is com-
mon for tradeſmen not to care how few there are of their own trade ;
but Chriſt would have the labourers in his vineyard reckon it a matter of
complaint when the labourers are few. tº dº g
(2.) They muſt earneſtly deſire to receive their miſſion from God;
that he would ſend them forth as labourers into his harveſt, who is the
Lord of the harveſt, and that he would ſend others forth ; for if God
ſend them forth, they may hope he will go along with them and give
them ſucceſs. Let them therefore ſay, as the prophet, (Iſa. 6. 8.) Here
I am, ſend me. It is defirable to receive our commiſſion from God, and
then we may go on boldly. -
2. They muſt ſet out with an expectation of trouble and perſecution;
“ Behold, Iſènd you forth as lambs among wolves; but go your ways,
and reſolve to make the beſt of it. Your enemies will be as wolves,
bloody and cruel, and ready to pull you to pieces; in their threatenings
and revilings, they will be as howling wolves to terrify you, in their per-
ſecutions of you, they will be as ravening wolves to tear you. But you
muſt be as lambs, peaceable and patient, though made an eaſy prey of.”
It would have been very hard thus to be ſent forth as sheep among wolves,
if he had not endued them with his ſpirit and courage.
3. They muſt not incumber themſelves with a load of proviſions, as if
they were going a long voyage, but depend upon God and their friends
to provide what was convenient for them ; “ Carry neither a purſe
for money, nor a ſtrip or knapſack for clothes or vićtuals, nor new shoes,”
(as before to the twelve, sh: 9. 3.) and ſalute no man by the way. This
command Eliſha gave to his ſervant, when he ſent him to ſee the Shu-
namite's dead child, 2 Kings 4, 29. Not that Chriſt would have his
miniſters to be rude, moroſe, and miſmannered; but, (1.) They muſt go
as men in haſte, that had their particular places affigned them, where
they muſt deliver their meſſage, and in their way directly to thoſe places
muſt not hinder or retard themſelves with needleſs ceremonies or com-
pliments. (2.) They muſt go as men of buſineſs, buſineſs that relates to
another world, which they muſt be intent in, and intent upon, and there- .
fore muſt not entangle themſelves with converſation about ſecular affairs.
“ Miniſter verbi es; hoc age—You are a miniſter of the word ; attend
to your office.” (3.) They muſt go as ſerious men, and men in ſorrow;
it was the cuſtom of mourners, in the firſt ſeven days of their mourning,
not to ſalute any, Job 2. 13. Chriſt was a Man of ſorrows, and ac-
quainted with grief; and it was fit that by this and other figns his
meſſengers ſhould reſemble him, and likewiſe ſhew themſelves affected
with the calamities of mankind, which they came to relieve, and touched
with a feeling of them. *
4. They muſt ſhew, not only their good-will, but God’s good-will, to all
. . . . . . . . . - ST. LUKE, X. The Miſſion of the Seventy.
to whom they came, and leave the iſſue and ſucceſs to him that knows | would not have them to regard thoſe things; but eat what was given
the heart, v. 5, 6. - - • || them, “aſking no queſtion for conſcience-ſake.” - • r
(1.) The charge given them, was, Whatſoever houſe they entered into, 6. They muſt denounce the judgments of God againſt thoſe who re.
they muſt ſay, Peace be to this houſe. Here, [1..] They are ſuppoſed ||jected them and their meſſage; “If you enter into a city, and they do
to enter into private houſes; for, being not admitted into the ſynagogues, not receive you, if there be none there diſpoſed to hearken to your doc-
they were forced to preach where they could have liberty. And as || trine, leave them, v. 10. If they will not give you welcome into their
their public preaching was driven into houſes, fo thither they carried it. houſes, do you give them warning in their ſtreets.” He orders them to
Like their Maſter, wherever they viſited, they preached from houſe to || do, as (ch, 9.5.) he had ordered the apoſtles to do ; “Say to them,
houſe, Aéts 5. 42.-20, 20. Chriſt’s church was at firſt very much a not with rage, or ſcorn, or reſentment, but with compaſſion to their poor
church in the houſe, [2.] They are inſtructed to ſay, “Peace be to j periſhing ſouls, and a holy dread of the ruin which they are bringing
this houſe, to all under this roof, to this family, and to all that belong to upon themſelves, Even the duſt of your city which cleaveth on us,
it.” Peace be to you, was the common form of ſalutation among the we do wipe off againſt you,' v. 11. From them do not receive any kind.
Jews; they muſt not uſe it in formality, according to cuſtom, to thoſe |neſſes-at all, be not beholden to them ; it coſt that prophet of the Lord
they meet on the way, becauſe they muſt uſe it with ſolemnity, to thoſe || dear, who accepted a meal’s meat with a prophet in Bethel, I Kings 13.
whoſe houſes they entered into ; “Salute no man by the way in compli-|| 21, 22. Tell them that you will not carry away with you the duſt of
ment, but thoſe into whoſe houſe ye enter, ſay to them, Peace be to you; their city, let them take it to themſelves, for duff they are.”. It ſhall
with ſeriouſneſs and in reality; for this is intended to be more than a || be a witneſs for Chriſt's meſſengers, that they had been there according
compliment.” Chriſt's miniſters go into all the world, to ſay, in Chriſt’s || to their Maſter’s order; tender and refuſal were a diſcharge of their
name, Peace be to you. Fift. We are to propoſe peace to all; to preach | truſt. But it ſhall be a witneſs againſt the recuſafits, that they would
peace by Jeſus Chriſt, to proclaim the goſpel of peace, the covenant of || not give Chriſt’s meſſengers any entertainment, no not ſo much as water
peace, peace on earth, and to invite the children of men to come and take | to waſh their feet with, but they were forced to wipe off the duſt. “But
‘the benefit of it. Secondly, We are to pray for peace to all. We muſt || tell them plainly, and bid them be ſure of it, “ The kingdom of God is
earneſtly deſire the ſalvation of the ſouls of thoſe we preach to, and offer || come nigh unto you.” Here is a fair offer made you ; if you have not
up thoſe defires to God in prayer; and it may be well to let them || the benefit of it, it is your own fault. The goſpel is brought to your
know that we do thus pray for them, and bleſs them in the name of the doors; if you ſhut your doors againſt it, your blood is upon your own
Lord. - head. Now that the ‘kingdom of God is come nigh to you,' if you
(2.) The ſucceſs was different, according to the different diſpoſition || will not come up to it, and come into it, your fin will be inexcuſable,
of thoſe they preached and prayed for. According as the inhabitants || and your condemnation intolerable.” Note, The fairer offers we have
are ſons of peace'or not, accordingly our peace will, or will not, reſt upon || of grace and life by Chriſt, the more we ſhall have to anſwer for another
the houſe. “Recipitur ad modum recipientis—The quality of the re- || day, if we ſlight theſe offers ; “it ſhall be more tolerable for Sodom,
ceiver determines the nature of the reception. [1..] “You will meet || than for that city,” v. 12. The 'Sodomites indeed reječted the warning
with ſome that are the ſons of peace, that by the operations of the divine || given them by Lot; but rejećting the goſpel is a more heinous crime,
grace, purſuant to the defignations of the divine counſel, are ready to || and will be puniſhed accordingly in that day; he means the day of judg.
admit the word of the goſpel in the light and love of it, and have their || ment, (v. 14.) but calls it, by way of emphaſis, that day, becauſe it is
hearts made as ſoft wax to receive the impreſſions of it. Thoſe are || the laſt and great day, the day when we muſt account for all the days
qualified to receive the comforts of the goſpel, in whom there is a good || of time, and have our ſtate determined for the days of eternity.
work of grace wrought. And as to thoſe, your peace ſhall find them Upon this occaſion, the evangeliſt repeats, -
out, and reſt upon them, your prayers for them ſhall be heard, the pro- || (1.) The particular doom of thoſe cities wherein moſt of Chriſt’s
miſes of the goſpel ſhall be confirmed to them, the privileges of it con- || mighty works were done, which we had, Matth. 11. 20, &c. Chorazin,
Jerred on them, and the fruit of both ſhall remain and continue with || Bethſaida, and Capernaum, all bordering upon the ſea of Galilee, where
them ; a good part that ſhall not be taken away.” [2.] “You will meet || Chriſt was moſt converſant, are the places here mentioned. [1..] They
with others that are no ways diſpoſed to hear or heed your meſſage; enjoyed greater Sprivileges; Chriſt’s “ mighty works were done in
whole houſes that have not one ſon of peace in them.” Now it is cer- || them,” and they were all gracious works, works of mercy. They were
tain that our peace ſhall not come upon them, they have no part nor lot || hereby exalted to heaven, not only dignified and honoured, but put into
;
in the matter; the bleſſing that reſts upon the ſons of peace, ſhall never
come upon the ſons of Belial, nor can any expect the bleſfings of the co-
venant, that will not come under the bonds of it. But it ſhall return to
its again ; that is, we ſhall have the comfort of having done our duty to
God, and diſcharged our truſt. Our prayers, like David’s, ſhall return
into our own boſom ; (Pſ. 35. 13.) and we ſhall have commiſſion to go
on in the work. Our peace ſhall return to us again, not only to be en-
joyed by ourſelves, but to be communicated to others, to the next we
meet with ; them that are ſons of peace.
5. They muſt receive the kindneſſes of thoſe that did entertain them,
and bid them welcome ; (v. 7, 8.) “Thoſe that receive the goſpel, will
receive you that preach it, and give you entertainment ; you muſt not
think to raiſe eſtates, but you may depend upon a ſubſiſtence ; and,”
1.) “Be not shy; do not ſuſpect your welcome, nor be afraid of being
troubleſome, but eat and drink heartily ſuch things as they give ; for
whatever kindneſs they ſhew you, it is but a ſmall return for the kind-
neſs you do them in bringing the glad tidings of peace; you will deſerve
it, for the labourer is worthy of his hire,” the labourer in the work of
the miniſtry is ſo, if he be indeed a labourer; and it is not an act of cha-
rity, but of juſtice, in them who are taught in the word, to communicate
to them that teach them.” (2.) “Be not nice and curious in your diet;
* eat and drink ſuch things as they give,’ (v. 7. ) “ſuch things as are
fet before you,' v. 8. Be thankful for plain food, and do not find fault,
though it be not dreſſed according to art.” It ill becomes Chriſt’s diſ-
ciples to be deſirous of dainties. As he has not tied them up to the Pha-
riſees’ ſuperſtitious faſts, ſo he has not allowed them the luxurious feaſts
of the Epicureans, Probably, Chriſt here refers to the traditions of the
elders about their meat, which were fo many, that thoſe who obſerved
them, were extremely critical ; you could hardly ſet a diſh of meat be-
fore them, but there was ſome ſcruple or other concerning it ; but Chriſt
Vol. IV. No. 83.
a fair way of being happy; they were brought as near heaven as ex-
ternal means could bring them. [2.] God’s deſign in favouring them.
thus, was, to bring them to repentance and reformation of life, to ſit in
Jackcloth and ashes, both in humiliation for the fins they had committed,
and in humility, and a meek ſubjećtion to God’s government. [3.]
Their fruſtrating of this deſign, and their receiving of the grace of God
therein in vain ; it is implied, that they repented not, they were not
wrought upon by all the miracles of Chriſt, to think the better of him,
or the worſe of fin. They did not bring forth fruits agreeable to the
advantages they enjoyed. [4.] There was reaſon to think, morally
ſpeaking, that, if Chriſt had gone to Tyre and Sidon, Gentile-cities, and
had preached the ſame doćtrine to them, and wrought the ſame mi-
racles among them, that he did in theſe cities of Iſrael, they would have
repented long ago, ſo ſpeedy would their repentance have been, and that
in ſackcloth and aſhes, ſo deep would it have been. Now, to underſtand
the wiſdom of God, in giving of the means of grace to thoſe who would
not improve them, and denying of them to thoſe that would, we muſt
wait for the great day of diſcovery. [5.] The doom of thoſe who thus
receive the grace of God in vain, will be very fearful; they that were
thus exalted, not making uſe of their elevation, will be thruſt down to hell;
thruſt down with diſgrace and diſhonour ; they will thruſt in, to get into
heaven, in the crowd of profeſſors, but in vain; they ſhall be thruſt down,
to their everlaſting grief and diſappointment, into the loweſt hell, and
hell will be hell indeed to them. [6.] In the day of judgment Tyre
and Sidon will fare better, and it will be more tolerable for them than
for theſe cities. - -
(2.) The general rule which Chriſt would go by, as to thoſe to whom
he ſent his miniſters; he will reckon himſelf treated according as they
treated his miniſters, v. 16. What is done to the ambaſſador, is done, as
it were, to the prince that ſends ": [1..] “ He that heareth you, and
5 I l
• ST. LUKE, X.
regardeth what you ſay, heareth ºne; and therein doeth me honour. [.
But,” [2.] “He that deſpiſeth you, doth in effect deſpiſe me, and ſhall
be reckoned with, as having put an affront upon me; nay, he deſpiſeth
him that ſent me.” . Note, Thoſe who contemn the chriſtian religion, do
in effect put a ſlight upon natural religion, which it is perfective of.
And they who deſpiſe the faithful miniſters of Chriſt, who, though they
do not hate and perſecute them, yet think meanly of them,-look ſcorn-
fully upon them, and turn their backs upon their miniſtry, will be reck-
oned with as deſpiſers of God and Chriſt. -
17. And the ſeventy returned again with joy, ſaying,
Lord, even the devils are ſubjećt unto us through thy
Ilaſſle.
lightning fall from heaven. 19. Behold, I give unto you
power to tread on ſerpents and ſcorpions, and over all
the power of the enemy; and nothing ſhall by any
means hurt you. -
that the ſpirits are ſubjećt unto you : but rather rejoice,
becauſe your names are written in heaven. 21. In that
hour Jeſus rejoiced in ſpirit, and ſaid, I thank thee, O
Father, Lord of heaven and earth, that thou haſt hid
theſe things from the wiſe and prudent, and haſt revealed
them unto babes: even ſo, Father, for ſo it ſeemed good
in thy fight. 22. All things are delivered to me of my
Father: and no man knoweth who the Son is, but the
Father ; and who the Father is, but the Son, and he to
whom the Son will reveal him. 23. And he turned
him unto his diſciples, and ſaid privately, Bleſſed are the
eyes which ſee the things that ye ſee.
you, that many prophets and kings have deſired to ſee
thoſe things which ye ſee, and have not ſeen them ; and
to hear thoſe things which ye hear, and have not heard
them. -
Chriſt ſent forth the ſeventy diſciples as he was going up to Jeruſalem,
to the feaſt of tabernacles when he went up, not openly, but as it were in
Jecret, (John 7. 10.) having ſent abroad ſo great a part of his ordinary
retinue; and Dr. Lightfoot thinks it was before his return from that
feaſt, and while he was yet at Jeruſalem or Bethany, which was hard by,
for there he was, (v. 38.) that they, or at leaſt ſome of them, returned
to him. Now here we are told,
I. What account they gave him of the ſucceſs of their expedition ;
(v. 17.) “They returned again with joy;” not complaining of the
fatigue of their journeys, or of the oppoſition and diſcouragement they
met with, but rejoicing in their ſucceſs, eſpecially in caſting out unclean
fpirits ; “ Lord, even the devils are ſubjećt unto us through thy name.”
Though the healing of the ſick only was mentioned in their commiſſion,
(v. 19.) yet, no doubt, the cqſting out of devils was included, and in
this they had wonderful ſucceſs.
this ; It is through thy name. Note, All our vićtories over Satan are
obtained by power derived from Jefus Chriſt. We muſt in his name
enter the liſts with our ſpiritual enemies, and, whatever advantages we
gain, he muſt have all the praiſe; if the work be done in his name, the
honour is due to his name. 2. They entertain themſelves with the com-
fort of it, they ſpeak of it with an air of exultation ; Even the devils,
thoſe potent enemies, are ſubject to us. Note, The ſaints have no
greater joy or ſatisfaction in any of their triumphs than in thoſe over
Satan. If devils are ſubject to us, what can ſtand before us 2
II. What acceptance they found with him, and how he entertained
this account. w
1. He confirmed what they ſaid, as agreeing with his own obſerva-
tion ; (v. 18.) “My heart and eye went along with you ; I took no-
tice of the ſucceſs you had, and I ſaw Satan fall as lightning from heaven.”
Note, Satan, and his kingdom fell before the preaching of the goſpel.
“I ſee bow it is,” ſaith Chriſt, “ as you get ground, the Devil loſeth
ground.” He falls “ as lightning falls from heaven,” ſo ſuddenly,
ſo irrecoverably, ſo viſibly, that all may perceive it, and ſay, “See how
Satan's kingdom totters, ſee how it tumbles.” They triumphed in caſt-
20. Notwithſtanding in this rejoice not,
1. They give Chriſt the glory of
18. And he ſaid unto them, I beheld Satan as |
24. For I tell |
| called his power in high places, Eph, 6, 12.
The Miſſion of the Seventy.
ing of devils out of the bodies of people; but Chriſt ſees and rejoices in
the fall of the Devil from the intereſt he has in the ſouls of men ; which
He foreſees this to be
but an earneſt of what ſhould now be ſhortly done and was already be-
gun—the deſtroying of Satan's kingdom in the world, by the extirpat-
ing of idolatry, and the turning of the nations to the faith of Chriſt.
Satan falls from heaven when he falls from the throne in men's hearts,
Aćts 36. 13. And Chriſt foreſaw that the preaching of the goſpel,
which would fly like lightning through the world, would, wherever it
went, pull down Satan's kingdom. “ Now is the prince of this world
caſt out.” Some have given another ſenſe of this, as looking back tº
| the fall of the angels, and deſigned for a caution to theſe diſciples, leſt
devils by pride; (that was the fin for which Satan was cq/? down from
heaven, where he had been an angel of light ;) I ſaw it, and give you
an intimation of it, leſt you, being ‘lifted up with pride, ſhould fall
into that condemnation of the Devil,” who fell by pride,” 1 Tim.
3. 6. Y
2. He repeated, ratified, and enlarged, their commiſſion ; (v. 19.)
“ Behold, I give you power to tread on ſerpents.” Note: To him that
hath, and uſeth well what he hath, more ſhall be given. They had em-
their ſucceſs ſhould puff them up with pride; “I ſaw angels turned into
|ployed their power vigorouſly againſt Satan, and now Chriſt intruſts
them with greater power. (1.) An offenſive power, power to tread on .
ſerpents and ſcorpions, devils, malignant ſpirits, the old ſerpent : “You
ſhåll bruiſe their heads in my name, according to the firſt promiſe, Gen.
3. 15. Come, ſet your feet on the necks of theſe enemies; you ſhall
tread upon theſe lions and adders wherever you meet with them, you .
ſhall trample them under foot, Pſ. 91. 13. You ſhall “tread upon all
the power of the enemy,” and the kingdom of the Meſſiah ſhall be every-
where ſet up upon the ruins of the Devil’s kingdom; as the devils have
now been ſubject to you, ſo they ſhall ſtill be.” (2.) A defenſive power;
“ Nothing shall by any means hurt you ; not ſerpents or ſcorpions, if you
ſhould be chaſtiſed with them, or thrown into priſons and dungeons
among them; you ſhall be unhurt by the moſt venomous creatures,” as
St. Paul was, (A&ts 28, 5.) and as is promiſed, Mark 16, 18.
« If
wicked men be as ſerpents to you, and you dwell among thoſe ſcorpions,
(as Ezek. 2.6.) you may deſpiſe their rage, and tread upon it ; it needs
not diſturb you, for they have no power againſt you but what is given
them from above ; they may hiſs, but they cannot hurt. You may play
upon the hole of the aſp, for death itſelf shall not hurt or destroy,” Iſa.
ll. 8, 19.-25. 8. • -
3. He dire&ted them to turn their joy into the right channel ; (v. 20.)
“ Notwithſtanding, in this rejoice not, that the ſpirits are ſubject unto
you ; that they havé been ſo, and ſhall be ſtill ſo. Do not rejoice in
this, only as it is your honour, and a confirmation of your miſſion, and
as it ſets you a degree above other good people ; do not rejoice in this
only, or in this chiefly, but “rather rejoice becauſe your names are writ-
ten in heaven,” becauſe you are choſen of God to eternal life, and are
the children of God through faith.” Chriſt, who knew the counſels of
God, could tell them, that their names were written in heaven, for it is
the Lamb’s book of life that they are written in. All believers are,
through grace, entitled to the inheritance of ſons, and have received the
adoption of ſons, and the Spirit of adoption, which is the earneſt of that
inheritance, and ſo are enrolled among his family; now this is matter of
joy, greater joy than caſting out devils. Note, Power to become the
children of God, is to be valued more than a power to work miracles :
for we read of thoſe who did “ in Chriſt’s name caſt out devils,” as Judas
did, and yet will be diſowned by Chriſt in the great day; but they
whoſe names are written in heaven, ſhall never periſh ; they are Chriſt’s
sheep, to whom he will give eternal life. Saving graces are more to be
rejoiced in than ſpiritual gifts; holy love is a more excellent way than
ſpeaking with tongues. - -
4. He offered up a ſolemn thankſgiving to his Father, for employing
ſuch mean people as his diſciples were, in ſuch high and honourable ſer-
vices; (v. 21, 22.) this we had before, (Matth. 11. 25.27.) only here
it is prefixed, that in that hour Jéſus rejoiced ; it was fit that particular
notice ſhould be taken of that hour, becauſe there were ſo few ſuch,
for he was a Man of ſorrows; in that hour in which he ſaw Satan fall,
and heard of the good ſucceſs of his miniſters, in that hour he rejoiced.
Note, Nothing rejoices the heart of the Lord Jeſus ſo much as the pro-
greſs of the goſpel, and its getting ground of Satan, by the converſion
of ſouls to Chriſt. Chriſt’s joy was a ſolid ſubſtantial joy, an inward
joy, he rejoiced in ſpirit ; but his joy, like deep waters, made no noiſe ;
it was joy that a ſtranger did not intermeddle with ; before he applied
ST. LUKE, X.
The Divine Sovereignty adored. *
himſelf to thank his Father, he ſtirred up himſelf to rejoice; for as thank-
jul praiſe is the genuine language of holy joy, ſo holy joy is the root and
ſpring of thankful praiſe. Two things he gives thanks for:
(1.). For what was revealed by the Father through the Son; (v. 21.)
I thank thee, O Father, Lord of heaven and earth. In all our adorations
of God, we muſt have an eye to him, both as the Maker of heaven and
earth, and as the Father of our Lord Jeſus Chriſt, and in him our Fa-
ther. Now that which he gives thanks for is, [1..] That the counſels
of God concerning man’s reconciliation to himſelf, were revealed to ſome
of the children of men, who might be fit alſo to teach others, and it is
God that by his Son has ſpoken theſe things to us, and by his Spirit has
revealed them in us ; he has revealed that which had been kept ſecret
from the beginning of the world. [2.] That they were revealed to
tales, to thoſe who were of mean parts and capacities, whoſe extraction
and education had nothing in it promifing, who were but children in un-
derſtanding, till God by his Spirit elevated their faculties, and furniſhed
them with this knowledge, and an ability to communicate it. . we have
reaſon to thank God, not ſo much for the honour he has hereby put
Pon the babes, as for the honour he has hereby done himſelf iſ per-
feeting trength out of weakneſs. [3] That at the ſame time when he
revealed them unto the babes, he hid them jrom the wiſé and prudent, the
Gentile philoſophers, the Jewiſh rabbins. He did nºt reveal the things
of the goſpel to them, nor employ them in preaching up his kingdom;
thanks be to God that the apoſtles were not fetched from their ſchools.
*or Aºſº. They would have been apt to mingle their notions with the
Joëtrine of Chriſt, which would have corrupted it, as afterward it proved.
For chriſtianity was much corrupted by the Platoniſts’ philoſophy in the
firſt ages of it, by the Peripatetic in its latter ages, and by the Judaizing
teachers at the firſt planting of it. Secondly, If rabbins and philoſophers
had been made apoſtles, the ſucceſs of the goſpel would have been af.
cribed to their learning and wit, and the force of their reaſonings and elo-
quence ; and therefore they muſt not be employed, left they ſhould have
taken too much to themſelves, and others ſhould have attributed too
much to them : they were paſſed by for the ſame reaſon that Gideon’s
army was reduced ; The people are yet too many, Judges 7. 4. Paul in-
deed was bred a ſcholar among the wiſe and prudent; but he became a
babe when he became an apoſtle, and laid afide the enticing words of man’s
wiſdom, forgot them all, and made neither ſhew nor uſe of any other
knowledge than that of Christ and him crucified, 1 Cor. 2. 2, 4. [4.]
That God herein acted in it by way of ſovereignty; “Even ſo, Father,
for ſo it ſeemed good in thy fight.” If God gives his grace and the
knowledge of his Son to ſome that are leſs likely, and doth not give it
to others, whom we ſhould think better able to deliver it with advan.
tage ; this muſt ſatisfy, ſo it pleaſes God, whoſe thoughts are infinitely
above our's. . He chooſes to intruſt the diſpenſing of his goſpel in the
hands of thoſe who with a divine energy will give it theJetting on, rather
than in their’s who with human art will give it the ſetting off.
(?:). For what was ſecret between the Father and the Son, p. 22.
[1]. The vaſt conſidence that the Father puts in the Son; “Aſí things
are delivered to me of my Father;” all wiſdom and knowledge ; all
Power and authority ; all the grace and comfort which are intended for
the choſen remnant; it is all delivered into the hands of the Lord Jeſus;
in him all fulneſs muſt dwell, and from him it muſt be derived; he is the
great Truſtee that manages all the concerns of God's kingdom. [2.]
The good underſtanding that there is between the Father and the Son,
and their mutual cogſciouſneſs, ſuch as no creature can be admitted to ;
Mo man knows who the Son is, nor what his mind is, “but the Father,
who poſſeſſed him in the beginning of his ways, before his works of
old;’’ (Prov. 8, 22.) nor who the Father is, and what his counſels are,
but the Son, who lay in his boſom from eternity, was “by him as one
brought up with him, and was daily his Delight,” (Prov. 8. 30.) and
he to whom the Son by the Spirit will reveal him. The goſpel is the re-
velation of Jeſus Chriſt, and to him we owe all the diſcoveries madeus
of the will of God for our ſalvation ; he here ſpeaks of it as that which
was a great pleaſure to himſelf, and for being intruſted with which he
was very thankful to his Father.
5. He told his diſciples how well it was for them, that they had theſe
things revealed to them, o. 23, 24. Having addreſſed himſelf to his Fa-
ther, he turned him to his diſciples, defigning to make them ſenſible how
ºuch it was for their happineſs, as well as for the glory and honour of
God, that they knew the myſteries of the kingdom, and were employed
to lead others into the knowledge of them; confidering, (1.) What
a ſtep it is toward ſomething better; though the bare knowledge of
theſe things is not ſaving, yet it puts us in the way of ſalvation; Blºffèd
|
are the eyes which ſee the things which ye ſee: God therein bleſſeth them,
and if it be not their own fault, it will be an eternal bleſſedneſs to them.
(2.) What a ſtep it is above thoſe that went before them, even the
greateſt ſaints, and thoſe that were moſt the favourites of Heaven;
“Many prophets and righteous men” (ſo it is, Matth. 13. 17. *
prophets and kings, ſo it is here) “ have deſired to ſee and hear thoſe
things which you are daily and intimately converſant with, and have not
ſeen and heard them.” The honour and happineſs of the New Teſta-
ment ſaints, far exceed thoſe even of the prophets and kings of the Old
Teſtament, though they alſo were highly favoured. . The general ideas
which the Old Teſtament ſaints had, according to the intimations given
them, of the graces and glories of the Meſfiah's kingdom, made them
wiſh a thouſand times that their lot had been reſerved for thoſe bleſſed
days, and that they might ſee the ſubſtance of thoſe things which they
had faint ſhadows of. Note, The confideration of the great advantages
which we have in the New Teſtament light, above what they had, who
lived in Old Teſtament times, ſhould awaken our diligence in the im-
provement of it; for if it do not, it will aggravate our condemnation for
the non-improvement of it.
25. And behold, a certain lawyer ſtood up, and tempted
him, ſaying, Maſter, what ſhall I do to inherit eternal
life 26. He ſaid unto him, What is written in the law
How readeſt thou ? 27. And he anſwering, ſaid, Thou
ſhalt love the Lord thy God with all thy heart, and with
all thy ſoul, and with all thy ſtrength, and with all thy
mind; and thy neighbour as thyſelf. 28. And he ſaid
unto him, Thou haſt anſwered right: this do, and thou
ſhalt live. 29. But he, willing to juſtify himſelf, ſaid unto
Jeſus, And who is my neighbour ; 30. And Jeſus, anſwer-
ing, ſaid, A certain man went down from Jeruſalem to
Jericho, and fell among thieves, which ſtripped him of his
raiment, and wounded him, and departed, leaving him half
dead. 31. And by chance there came down a certain
prieſt that way; and when he ſaw him, he paſſed by on
the other ſide. 32. And likewiſe a Levite, when he was
at the place, came and looked on him, and paſſed by on the
other ſide. 33. But a certain Samaritan, as he journeyed,
came where he was ; and when he ſaw him, he had com-
paſſion on him, 34. And went to him, and bound up his
wounds, pouring in oil and wine, and ſet him on his own
beaſt, and brought him to an inn, and took care of him.
35. And on the morrow when he departed, he took out
two pence, and gave them to the hoſt, and ſaid unto him,
Take care of him; and whatſoever thou ſpendeſt more,
when I come again, I will repay thee. , 36. Which now of
theſe three, thinkeſt thou, was neighbour unto him that
fell among the thieves? And he ſaid, He that ſhewed
mercy on him. Then ſaid Jeſus unto him, Go, and do
thou likewiſe. -
We have here Chriſt's diſcourſe with a lawyer about ſome points of
conſcience, which we are all concerned to be rightly informed in, and
are ſo here, from Chriſt, though the queſtions were propoſed with no
ood intention. - . * r "
8 I. We are concerned to know what that good is, which we ſhould do
in this life, in order to our attaining of eternal life. A queſtion to this
purport was propoſed to our Saviour by a certain lawyer, or ſcribe, only
with a defign to try him ; not with a deſire to be inſtructed by him,
v. 25. The lawyer “ flood up, and aſked him, Maſter, what ſhall I do
to inherit eternal life 2''. If Chriſt had any thing peculiar to preſcribe,
by this queſtion he would get it out of him, and perhaps expoſe him for
it; if not, he would expoſe his doćtrine as meedleſs, fince it would give
no other direction for obtaining happineſs than what they had already
received; or, perhaps, he had no malicious deſign againſt Chriſt, aS ſome
of the Scribes had, only he was willing to have a little talk with him,
juſt as people go to church, to hear what the miniſter will ſay. This
ST. LUKE, X,
was a good queſtion, What shall I do to inherit eternal life P But it loſt
all its goodneſs, when it was propoſed with an ill defign, or a very mean
, one, Note, It is not enough to ſpeak of the things of God, and to in-
quire about them, but we muſt do it with an agreeable concern. If we
#Peak of eternal life, and the way to it, in a careleſs manner, merely as a
matter of diſcourſe, eſpecially as matter of diſpute, we do but take the
name of God in vain, as the lawyer here did. -
Now, this queſtion being ſtarted, obſerve, -
1. How Chriſt turned him over to the divine law, and bid him follow
the direction of that. Though he knew the thoughts and intents of his
heart, he doth not anſwer him according to the folly of that, but accord-
ing to the wiſdom and goodneſs of the queſtion he aſked. He anſwered
him with a queſtion, What is written in the law P. How readeſ; thou ?
w. 26. He came to catechize Chriſt, and to know him; but Chriſt will
catechize him, and make him know himſelf. He talks to him as a law-
yer, as one converſant in the law; the ſtudies of his profeſſion would in-
fºrm him; let him practiſe according to his knowledge, and he ſhould
not come ſhort of eternal life. Note, It will be of great uſe to us, in
... heaven, to confider what is written in the law, and what we
zead there... We muſt have recourſe to our Bibles, to the law, as it is.
now in the hand of Chriſt, and walk in the way that is ſhewed us there.
It is a great mercy that we have the law written, that we have it thereby
reduced to certainty, and that thereby it is capable of ſpreading the fur-
ther, and laſting the longer. Having it written, it is our duty to read it,
to read it with underſtanding, and to treaſure up what we read, ſo that,
when there is occaſion, we may be able to tell, what is written in the law,
and how we read. To this we muſt appeal, by this we muſt try doćtrines,
and end diſputes; this muſt be our oracle, our touchſtone, our rule, our
guide. What is written, in the law How do we read 2 If there be
light in us, it will have regard to this light. -
2. What a good account he gave of the law, of the principal com-
mandments of the law, which we muſt bind ourſelves to the obſervance
of; if we would inherit eternal life. He did not, like a Phariſee, refer
himſelf to the tradition of the elders, but, like a good textuary, faſtened
upon the two firſt and greateſt commandments of the law, as thoſe which
he thought muſt be moſt ſtrićtly obſerved in order to the obtaining of
eternal life, and which included all the reſt, v. 27. (1.) We muſt love
God with all our hearts, muſt look upon him as the beſt of beings in him-
felf moſt amiable, and infinitely perfeót and excellent; as one whom we
lie under the greateſt obligations to, both in gratitude and intereſt. We
muſt prize him, and value ourſelves by our relation to him ; muſt pleaſe
eurſelves in him, and devote ourſelves entirely to him. Our love to him
muſt be fincere, hearty, and fervent; it muſt be a ſuperlative love, a love
that is as ſtrong as death, but an intelligent love, and ſuch as we can
give a good account of the grounds and reaſons of. It muſt be an entire
love ; he muſt have our whole ſouls, and muſt be ſerved with all that is
within us. We muſt love nothing beſide him, but what we love for him,
and in ſubordination to him. (2.) We muſt love our neighbours, as
ourſelves, which we ſhall eaſily do, if we, as we ought to do, love God
better than ourſelves. . We muſt wiſh well to all, and ill to none; muſt
do all the good we can in the world, and no hurt, and muſt fix it as a
rule to ourſelves, to do to others as we would they ſhould do to us; and
this is to love our neighbour as ourſelves.
3. Chriſt’s approbation of what he ſaid. v. 28. Though he came to
tempt him, yet what he ſaid that was good, Chriſt commended; Thou
haft anſwered right. Chriſt himſelf faſtened upon thoſe as the two great
commandments of the law; (Matth. 22. 37.) both fides agreed in this.
Thoſe who do well, ſhall have praiſe of the ſame, and ſo ſhould thoſe
have, that ſpeak well; ſo far is right : but the hardeſt part of this work
#. remains; “This do, and thou ſhalt live; thou shalt inherit eternal
ife.” - - *
4. His care to avoid the convićtion which was now ready to faſten |
upon him. . When Chriſt ſaid, This do, and thou shalt live, he began to
be aware that Chriſt intended to draw from him an acknowledgment
that he had not done this, and therefore an inquiry what he ſhould do,
which way he ſhould look, to get his fins pardoned; an acknowledgment
alſo that he could not do this perfeótly for the future by any ſtrength of
his own, and therefore an inquiry which way he might fetch in ſtrength
to enable him to do it : but he was willing to juſtify himſelf, and therefore
cared not for carrying on that diſcourſe, but faith, in effect, as another
did, (Matth. 19. 20.) All thºſe things have I kept from my youth up.
Note, Many aſk good queſtions with a deſign rather to juſtify, themſelves
than to inform themſelves; rather proudly to ſhew what is good in them,
than humbly to ſee what is bad in them."
º
The Subſtance of the Law.
II. We are concerned to know who is our neighbour; whom by the
ſecond great commandment we are obliged to love. This is another of .
this lawyer's queries, which he ſtarted only that he might drop the.
former, leſt Chriſt ſhould have forced him, in the proſecution of it, to ,
condemn himſelf, when he was reſolved to justify himſelf. As to loving
God, he was willing to ſay no more of it, but as to his neighbour, he was
ſure that there he had come up to the rule; for he had always been véry
kind and reſpectful to all about him. Now obſerve, r
1. What was the corrupt notion of the Jewiſh teachers in this matter.
Dr. Lightfoot quotes their own words to this purport, where he faith,
“Thou ſhalt love thy neighbour, he excepts all Gentiles,” for they are
not our neighbours, but thoſe only that are of our own nation and reli. . .
ion. They would not put an Iſraelite to death for killing a Gentile,
É. he was not his neighbour; indeed they ſay that they ought not to kill
a Gentile whom they were not at war with , but that if they ſaw a Gen.
tile in danger of death, they thought themſelves under no obligation to
help to ſave his life. Such wicked inferences did they draw from that
holy covenant of peculiarity which God had diſtinguiſhed them by, and
by abuſing it thus they had forfeited it; God juſtly took the forfeiture,
and transferred covenant-favours to the Gentile world, to whom they bru-
tiſhly denied common favours. -
2. How Chriſt correóted this inhuman notion, and ſhewed by a para-
ble, that whom ſeever we have need to receive kindneſs from, and find
ready to ſhew us the kindneſs we need, we cannot but look upon, as our
neighbour; and therefore ought to look upon all thoſe as ſuch, who
need our kindneſs, and to ſhew them kindneſs accordingly, though they
be not of our own nation and religion. Now obſerve, -
(1.) The parable itſelf, j repreſents to us a poor Jew in diſ.
treſſed circumſtances, ſuccoured and relieved by a good Samaritan. Let
us ſee here,
_[1..] How he was abuſed by his enemies. The honeſt man was tra-
velling peaceably upon his lawful occaſions in the road, and it was a great
road that led from Jeruſalem to Jericho, v. 30. The mentioning of
thoſe places intimates that it was matter of fačt, and not a parable ; pro-
bably it happened lately, juſt as it is here related. The occurrences of
Providence would yield us many good inſtructions, if we would carefully
obſerve and improve them, and would be equivalent to parables framed
on purpoſe for inſtrućtion, and be more affecting. This poor man fell
among thieves. Whether they were Arabians, plunderers, that lived by
ſpoil, or ſome profligate wretches of his own nation, or ſome of the Ro-
man ſoldiers, who, notwithſtanding the ſtrićt diſcipline of their army,
did this villany, doth, not appear; but they were very barbarous ; they
not only took his money, but ſtripped him of his clothes, and that he
might not be able to purſue them, or only to gratify a cruel diſpoſition,
(for otherwiſe what profit was there in his blood £) they wounded him,
and left him half dead, ready to die of his wounds. We may here con-
ceive a juſt indignation at highwaymen, that have diveſted themſelves of
all humanity, and are as natural brute beaſts, beaſts of prey, made to be
taken and destroyed; and at the ſame time we cannot but think with
compaſſion on thoſe that fall into the hands of fuch wicked and unrea-
ſonable men, and be ready, when it is in our power, to help them. What
reaſon have we to thank God for our preſervation from perils by rob-
bers f - -
[2.] How he was ſlighted by thoſe who ſhould have been his friends,
who were not only men of his own nation and religion, but one a prieſt,
and the other a Levite, men of a public charaćter and ſtation : nay, they
were men of profeſſed ſanétity, whoſe offices obliged them to tenderneſs
and compaſſion, (Heb. 5. 2.) who ought to have taught others their
duty in ſuch a caſe as this, which was to deliver them that were drawn
unto death; yet they would not themſelves do it. Dr. Tightfoot tells.
us that many of the courſes of the prieſts had their refidence in Jericho,
and from thence came up to Jeruſalem, when it was their turn to officiate
1 there, and ſo back again, which occaſioned abundance of paſſing and re-
pdffing of prieſts that way, and Levites their attendants; they came this
way, and ſaw the poor wounded man ; it is probable that they heard his
groans, and could not but perceive that, if he were not helped, he muſt
quickly periſh. The Levite not only ſaw him, but came, and looked on
him; (v. 32.) but they paſſed by on the other ſide; when they ſaw his
caſe, they got as far off him as ever they could, as if they would have
had a pretence to ſay, Behold we knew it not. It is ſad when thoſe who
ſhould be examples of charity, are prodigies of cruelty, and when thoſe
who ſhould, by diſplaying the mercies of God, open the bowels of com-
paſſion in others, ſhut up their own.
[3.] How he was ſuscoured and relieved by a stranger, a certain Sa-
ST. LUKE, X.
Martha and Mary.
weariñan, of that nation which of all others the Jews moſt deſpiſed and |
deteſted, and would have no dealings with ; this man had ſome humanity
in him, v. 33. The prieſt had his heart hardened againſt one of his own
people, but the Samaritan had his opened towards one of another people;
when he ſaw him, he had compaſſion on him, and never took into confidera-
tion what country he was of ; though he was a Jew, he was a man, and a
man in miſèry, and he has learned to honour all men ; he knows not how
ſoon this poor man’s caſe may be his own, and therefore pities him, as he
himſelf would defire and expect to be pitied in the like caſe. That ſo
great love ſhould be found in a Samaritan, was perhaps thought as great
as that faith which Chriſt admired in a Roman, and in a woman of Ca-
baan; but really it was not ſo, for pity is the work of a man, but faith is
the work of divine grace. . . *
The compaſſion of this Samaritan was not an idle compaſſion; he did
not think it enough to ſay, “Be healed, be helped :'' (Jam. 2. 16.) but,
when he drew out his ſoul, he reached forth his hand alſo to this poor
needy creature, Iſa. 58. 7, 10. Prov. 31. 20. See how friendly this
good Samaritan was, First, He went to the poor man, whom the prieſt
and Levite kept at a diſtance from ; he inquired, no doubt, how he came
into this deplorable condition, and condoled with him.
Secondly, He
did the ſurgeon’s part, for want of a better; he bound up his wounds,
making uſe of his own linen, it is likely, for that purpoſe ; and poured
in oil and wine, which perhaps he had with him; wine to waſh the wound,
and oil to mollify it, and cloſe it up ; he did all he could to eaſe the
pain, and prevent the peril, of his wounds, as one whoſe heart bled with
them. Thirdly, He ſet him on his beast, and went on foot himſelf, and
ðrought him to an inn. A great mercy it is to have inns upon the road,
where we may be furniſhed for our money with all conveniences for food
and reſt. Perhaps the Samaritan, if he had not met with this hinderance,
would have got that night to his journey’s end ; but in compaſſion to that
poor man, he takes up ſhort at an inn. Some think that the prieſt and
Levite pretended they could not ſtay to help the poor man, becauſe they
were in haſte to go and attend the temple-ſervice at Jeruſalem. We
ſuppoſe this Samaritan went upon buſineſs; but he underſtood that both
his own buſineſs and God’s ſacrifice too muſt give place to ſuch an act
of mercy as this. Fourthly, He took care of him in the inn, got him to
bed, had food for him that was proper, and due attendance, and, it may
be, prayed with him. Nay, Fifthly, As if he had been his own child,
or one he was obliged to look after, when he left him next morning, he
left money with the landlord, to be laid out for his uſe, and paſſed his
word for what he ſhould ſpend more. Two pence of their money was
about fifteen pence of ours, which according to the rate of things then,
would go a great way; however, here it was an earneſt of content, to
the full of all demands. . All this was kind and generous, and as much
as one could have expected from a friend or a brother; and yet here it
is done by a ſtranger and foreigner.
Now this parable is applicable to another purpoſe than that for which
it was intended ; and doth excellently ſet forth the kindneſs and love of
God our Saviour toward finful, miſerable man. We were like this poor
diſtreſſed traveller. Satam, our enemy, had robbed us, stripped us,
wounded us; ſuch is the miſchief that fin hath done us; we are by na-
ture more than half dead, twiee dead, in treſpaſſes and fins; utterly un-
able to help ourſelves, for we were without ſtrength. The law of Moſes,
like the prieſt and Levite, the miniſters of that law, looks upon us, but
has no compaſſion on us, gives us no relief, it paſſés by on the other ſide,
as having neither pity nor power to help us ; but then comes the bleſſed
Jeſus, that good Samaritan, (and they ſaid of him, by way of reproach,
He is a Samaritan,) he has compaſſion on us, he binds up our bleeding
wounds, (Pſ. 147. 3, Iſa. 61. 1.) pours in, not oil and wine, but that
which is infinitely more precious, his own blood; he takes care of us,
and bids us put all the expenſes of our cure upon his account; and all
this, though he was none of us, till he was pleaſed by his voluntary con-
deſcenſion to make himſelf ſo, but infinitely above us. This magnifies
the riches of his love, and obliges us all to ſay, “How much are we in-
debted, and what ſhalll we render º’’
(2.) The application of the parable.
[1..] The truth contained in it is extorted from the lawyers’ own
mouth. “Now tell me,” ſaith Chriſt, “which of theſe three was neigh-
bour to him that fell among thieves, (v. 36.) the prieſt, the Levite, or
the Samaritan 2 Which of thoſe did the neighbour's part 2" To this the
lawyer would not anſwer, as he ought to have done, “ Doubtleſs the
Samaritan was ;” but, “He that shewed mercy on him ; doubtleſs, he
was a good neighbour to him, and very neighbourly, and I cannot but
fay that it was a good work thus to ſave an honeſt Jew from periſhing.”
Vol. IV. No. 83.
| certain village.
of his own either in Jeruſalem or near it.
[2.] The duty inferred from it is preſſed home upen the lawyer's ,
own conſcience; Go, and do thou likewiſe. The duty of relations is .
mutual and reciprocal ; the titles ef friends, brethren, neighbours, are,
as Grotius here ſpeaks, rgy apás re-equally binding on both ſides ; if
one fide be bound, the other cannot be looſe, as is agreed in all con-
traćts. If a Samaritan do well, that helps, a diſtreſſed Jew, certainly a Jew:
does not well, if he do not in like manner help a diſtreſſed Samaritan.“ Pe. .
timuſque damuſque viciſſim—Theſe kind offices are to be reciprocated.”
“And therefore go thou, and do as the Samaritan did, whenever occaſion
offers ; ſhew mercy to thoſe that need thy help, and do it freely, and with
concern and compaſſion, though they be not of thy own nation and thy own
profeſſion, or of thine own opinion and communion in religion. Let thy .
charity be thus extenſive, before thou boaſteſt of having conformed thy,
ſelf to that great commandment, of loving thy neighbour.” This lawyer
valued himſelf much upon his learning, and his knowledge of the laws,
| and in that he thought to have puzzled Chriſt himſelf; but Chriſt ſends
him to ſchool to a Samaritan, to learn his duty ; “Go, and do like
him.” Note, It is the duty of every one of us, in our places, and ac-
cording to our ability, to ſuccour, help, and relieve all that are in diſtreſs
and neceſſity, and of lawyers particularly ; and herein we muſt ſtudy to
excel many that are proud of their being prieſts and Levites.
38. Now it came to paſs, as they went, he entered into
a certain village : and a certain woman, named Martha,
received him into her houſe. 39. And ſhe had a ſiſter
called Mary, which alſo ſat at Jeſus’ feet, and heard his
word. 40. But Martha was cumbered about much ſer-
ving, and came to him, and ſaid, Lord, doſt thou not care
| that my ſiſter hath left me to ſerve alone : Bid her there-
fore that ſhe help me. 41. And Jeſus anſwered and ſaid
unto her, Martha, Martha, thou art careful, and troubled
about many things: 42. But one thing is needful. And
Mary hath choſen that good part which ſhall not be taken
away from her. - * w
We may obſerve in this ſtory,
I. The entertainment which Martha gave to
at her houſe, v. 38. Obſerve, -
1. Chriſt’s coming to the village where Martha lived; As they went,
(Chriſt and his diſciples together,) he and they with him entered into a
This village was Bethany, nigh to Jeruſalem, whither
Chriſt was now going up, and he took this in his way. Note, (1.)
Our Lord Jeſus went about doing good, (A&ts 10, 38.) ſcattering his
benign beams and influences as the true Light of the world. (2.)
Wherever Chriſt went, his diſciples went along with him. (3.) Chriſt
honoured the country-villages with his preſence and favour, and not
the great and populous cities only ; for, as he choſe privacy, ſo he counte-
nanced poverty. -
2. His reception at Martha’s houſe; “A certain woman, named
Martha, received him into her houſe,” and bid him welcome, for ſhe
was the houſekeeper. Note, (1.) Our Lord Jeſus, when he was here
upon earth, was ſo poor, that he was neceſſitated to be beholden to his
friends for a ſubfiſtence. Though he was Zion's King, he had no houſe
(2.) There were ſome who
were Chriſt’s particular friends, whom he loved more than his other
friends, and them he viſited moſt frequently. He loved this family,
(John 11. 5.) and often invited himſelf to them. Chriſt's viſits are the
token of his love, John 14, 23. (3.) There were thoſe who kindly
received Chriſt into their houſes, when he was here upon earth. It is
called Martha’s houſe, for, probably, ſhe was a widow, and was the houſe-
keeper. Though it was chargeable to entertain Chriſt, for he did not
Chriſt and his diſciples
| come alone, but brought his diſciples with him, yet ſhe would not re-
gard the expenſe of it. (How can we ſpend what we have better than
in Chriſt’s ſervice () Nay, though at this time it was grown dangerous
to entertain him, eſpecially ſo near Jeruſalem, yet ſhe cared not what
hazard ſhe ran for his name’s ſake ; though there were many that re-
jećted him, and would not entertain him, yet there was one that bid him
welcome. Though Chriſt is every where ſpoken againſt, yet there is a
remnant to whom he is dear, and who are dear to him.
II. The attendance which Mary the fiſter of Martha, gave upon the
word of Chriſt, v. 20. 1. She heard his word. It ſeems, our Lord Jeſus, .
as ſoon as he came into Martha’s houſe, even before entertainment was
N
*
* *
... • . . . * *º. º * * ST. LUKE, X.
got for him, addreſſed himſelf to his great work of preaching the goſ i
pel; he preſently took the chair with ſolemnity, for Máry ſat to hear
him, which intimates that it was a continued diſcourſe. Note, A good
of our friends ſhould be ſo managed, as to make them turn to a ſpiritual
advantage. Mary, having this price put into her hands, ſet herſelf to
improve it, not knowing when ſhe ſhould have ſuch another. Since
Chriſt is forward to ſpeak, we ſhould be ſwift to hear. 2. She ſit to
hear, , which denotes a cloſe attention; her mind was compoſed, and ſhe
reſolved to abide by it; not to catch a word now and then, but to re-
ceive all that Chriſt delivered. She ſat at his feet, as ſcholars at the feet
ef their tutors when they read their le&tures; hence Paul is ſaid to be
brought up at the feet of Gamaliel. Our fitting at Chriſt's feet, when
we hear his word, ſignifies a teadineſs to receive his word, and a ſubmiſ-
fion and entire refignation of ourſelves to the guidance of it. We muſt
either fit at Chriſt’s feet, or be made his footſtool; but if we fit with
him at his feet now, we ſhall fit with him on his throne ſhortly.
III. The care of Martha about her domeſtic affairs; But Martha was
cumbered about much ſerving, (v. 40.) and that was the reaſon why ſhe
was now where Mary was—fitting at Chriſt’s feet, to hear his word.
She was providing for the entertainment of Chriſt and thoſe that came
with him.
fion ; ſhe had not ſuch gueſts every day. Houſekeepers know what
care and buſtle there muſt be, when a great entertainment is to be made.
Obſerve here, &
1. Something commendable, which muſt not be overlooked, (1.)
Here was a commendable reſpect to our Lord Jeſus ; for we have reaſon
to think that it was not for oſtentation, but purely to teſtify her good
will to him, that ſhe made this entertainment. Note, Thoſe who truly
love Chriſt, will think that well beſtowed, that is laid out for his honour.
(2.) Here was a commendable care of her houſehold-affairs. It appears
by the reſpect ſhewed to this family among the Jews, (John 11. 19.)
that they were perſons of ſome quality and diſtinétion ; and yet Martha
Jherſelf did not think it a diſparagement to her, to lay her hand even to
the ſervice of the family, when there was occaſion for it. Note, It is the
duty of thoſe who have the charge of families, to look well to the ways of
their houſehold. The affectation of ſtate and the love of eaſe make many
families negle&ted.
2. Here was ſomething culpable, which we muſt take notice of too.
(1.) She was for much ſerving ; her heart was upon it, to have a very
ſumptuous and ſplendid entertainment ; great plenty, great variety, and
great exactneſs, according to the faſhion of the place. She was in care,
wegi wox^*y 31axoyizy-concerning much attendance. Note, It does not
become the diſciples of Chriſt, to affect much ſerving, to affect varieties,
dainties, and ſuperfluities, in eating and drinking. What need was there
of much ſerving, when much leſs will ſerve 2 (2.) She was cumbered
about it ; wspisoºr&ro—ſhe was juſt distracted with it. Note, Whatever
cares the providence of God caſts upon us, we muſt not be cuxibered
with them, nor be diſquieted and perplexed by them. Care is good, and
duty ; but cumber is fin and folly. (3.) She was then cumbered about
much ſerving, when ſhe ſhould have been with her fiſter, fitting at Chriſt's
feet, to hear his word. Note, Worldly buſineſs is then a ſnare to us,
when it hinders us from ſerving God, and getting good to our ſouls.
IV. The complaint which Martha made to Chriſt againſt her fiſter
Mary, for not qſſiſting her, upon this occaſion, in the buſineſ; of the houſe;
(v. 40.) “Lord, dost thou not care that my ſiſter, who is concerned as
well as I in having things done well, has left me to ſerve alone 2 Therefore
diſmiſs her from attending thee, and bid her come help me.”
Now, 1. This complaint of Martha’s may be confidered as a diſcovery
of her worldlineſ ; it was the language of her inordinate care and cumber.
She ſpeaks as one in a mighty paſſion with her fifter, elſe ſhe would not
have troubled Chriſt with the matter. Note The inordinacy of worldly
Teares and purſuits is often the occaſion of diſturbance in families, and of
itrife and contention among relations. Moreover, thoſe that are eager
upon the world themſelves, are apt to blame and cenſure thoſe that are
not ſo too ; and while they juſtify themſelves in their worldlineſs, and
judge of others by their ſerviceableneſs to them in their worldly purſuits,
they are ready to condemn thoſe that addićt themſelves to the exerciſes
of religion, as if they negle&ted the main chance, as they call it. Martha,
being angry at her fifter, appealed to Chriſt, and would have him to ſay
that ſhe did well to be angry. “Lord doſt not thou care that my fiſter
has left me to ſerve alone ** It ſhould ſeem as if Chriſt had ſometimes ex-
preſſed himſelf tenderly concerned for her and her eaſe and comfort, and
fermon is never the worſe for being preached in a houſe; and the viſits
Perhaps ſhe had no notice before of his coming, and ſhe was
unprovided, but was in care to have every thing handſome upon this oc.
Martha and Mary. .
would not have her go through ſo much toil and trouble, and ſhe ex-
pećted that he ſhould now bid her fiſter take her ſhare in it. When
Martha was caring, ſhe muſt have Mary and Chriſt, and all, to care too,
or elſe ſhe is not pleaſed. Note, Thoſe are not always in the right, that
are moſt forward to appeal to God; we muſt therefore take heed, left
we at any time expect that Chriſt ſhould eſpouſe our unjuſt and ground-
leſs quarrels. The cares which he caſts upon us, we may cheerfully caſt
upon him, but not thoſe which we fooliſhly draw upon ourſelves. He
will be the Patron of the poor and injured, but not of the turbulent and
injurious, - * - * *
2. It may be confidered as a diſcouragement of Mary’s piety and de-
votion. Her fiſter ſhould have commended her for it ; ſhould have told
her that ſhe was in the right, but, inſtead of that, ſhe condemns her as
wanting in her duty. Note, It is no ſtrange thing for thoſe that are
zealous in religion, to meet with hinderances and diſcouragements from
thoſe that are about them ; not only with oppoſition from enemies, but
with blame and cenſure from their friends. David’s fasting, and his
dancing before the ark, were turned to his reproach. • g
V. The reproof which Chriſt gave to Martha for her inordinate care,
v. 41. She appealed to him, and he gives judgment againſt , her ;
“Martha, Martha, thou art careful and troubled about many things,
whereas but one thing is needful.” -
1. He reproved her ; though he was at this time her Gueſt, and her
fault was her over-ſolicitude to entertain him, and ſhe expected he ſhould
juſtify her in it, yet he publicly checked her for it. Note, “As many
as Chriſt loves, he rebukes and chaſtens.” Even thoſe that are dear to
Chriſt, if any thing be amiſs in them, ſhall be ſure to hear of it. Wever-
theteſ, I have ſomething against thee.
2. When he reproved her, he called her by her name, Martha : for
reproofs are then moſt likely to do good, when they are particular, ap-
plied to particular perſons and caſes, as Nathan’s to David, Thou art the
man. He repeated her name, Martha, Martha ; he ſpeaks as one in
earneſt, and deeply concerned for her welfare. Thoſe that are entangled
in the cares of this life, are not eaſily diſentangled. To them we muſt
call again and again, O earth, earth, earth, hear the word of the Lord.
3. That which he reproved her for, was, her being careful and łroºf-
bled about many things. He was not pleaſed that ſhe ſhould think to
pleaſe him with a rich and ſplendid entertainment, and with perplexing
herſelf to prepare it for him ; whereas he would teach us, as not to be
ſenſual in uſing ſuch things, ſo not to be ſelfiſh in being willing that
others ſhould be troubled, no matter who or how many, ſo we may be
gratified. Chriſt reproves her, both for the intenſen'ſs of her care,
“Thou art careful and troubled, divided and disturbed by thy care;” and
for the extenſiveneſs of it, “about many things; thou doſt graſp at many
enjoyments, and ſo art troubled at many diſappointments. Poor Martha,
thou haſt many things to fret at, and that puts thee out of homour,
whereas leſs ado would ſerve.” Note, Inordinate care and trouble about
many things in this world are a common fault among Chriſt’s diſciples;
they are very diſpleafing to Chriſt, and that for which they often come
under the rebukes of Providence. If they fret for no juſt cauſe, it is
juſt with him to order them ſomething to fret at.
4. That which aggravated the fin and folly of her care, was, that buš
one thing is needful. It is a low conſtruction which ſome put upon this,
that, whereas Martha was in care to provide many diſhes of meat, there
was occaſion but for one ; one would be enough. There is need but ºf
one thing—ivös 3; #1 ×esiz. If we take it fo, it furniſhes us with a rule
of temperance, not to affect varieties and dainties, but to be content to
fit down to one diſh of meat, to half of one, Prov. 23. 1.3. It is a
forced conſtruction which ſome of the ancients put upon it. But onen%
is needful, in oppoſition to diſtraćtions,
attend upon the word, not divided and hurried to and fro, as Martha's
was at this time. The one thing needful is certainly meant of that which
Mary made her choice—ºfttling at Chriſt's feet, to hear his word. She
was troubled about many things, when ſhe ſhould have applied herſelf to
one; godlineſs unites the heart, which the world had divided. The
many things ſhe was troubled about, were needleſs, while the one thing
ſhe neglected, was needful. Martha’s care and work were good in their
proper ſeaſon and place; but now ſhe had ſomething elſe to do, which
was unſpeakably more needful, and therefore ſhould be done firſt, and
moſt minded. She expected Chriſt to have blamed Mary, for not doing
as ſhe did, but he blamed her for not doing as Mary did ; and, we are
ſure the judgment of Christ is according to truth. The day will come,
when Martha will wiſh ſhe had fitten where Mary did.
}
VI. Chriſt's approbation and commendation of Mary for her ſerious
There is need of one heart to
. . . . . . - ST, LUKE, XI.
The Diſciples taught to pray.
plauded her for her wiſdom ; She hath choſen the good part ; for ſhe
houſekeeper, or fit at the feet of Chriſt, and approve herſelf a zealous diſ.
1. A ND it came to paſs, that as he was praying in a cer-
Our Father which art in heaven, Hallowed be thy name.
in earth. 3. Give us day by day our daily bread.
...And forgive us our fins : for we alſo forgive every one
at midnight, and ſay unto him, Friend, lendºiſie three
loaves; 6. For a friend of mine in his journey is come |
| }. me, and I have nothing to ſet before him : 7. And he
| firCII) W1t
piety; Mary hath choſen the good part, , Mary ſaid nothing in her own
defence ; but, fince Martha has appealed to the Maſter, to him ſhe is
willing to refer it, and will abide by his award; and here we have it.
1. She had juſtly given the preference to that which beſt deſerved it;
For one thing is needful, this one thing that ſhe has done, to give up her-
felf to the guidance of Chriſt, and receive the law from his mouth. Note,
Serious godlineſs is a needful thing, it is the one thing needful; for no-
thing without this will do us any real good in this world, and nothing
but this will go with us into another world.' ,
2. She had herein wiſely done well for herſelf; Chriſt justifted Mary
againſt her fiſter’s clamours. However we may be cenſured and con-
demned by men for our piety and zeal, dur Lord Jeſus will take our
part; But thou shalt anſwer, Lord, for me. Let not us then condemn
the pious zeal of any, left we ſet Chriſt against us ; and let us never be
diſcouraged if we be cenſured for eur pious zeal, for we have Chriſt for
us. Note, Sooner or later, Mary’s choice will be juſtified, and all thoſe
who make that choice, and abide by it. But this was not all ; he ap-
choſe to be with Chriſt, to take her part with him ; ſhe choſe the better
buſineſs, and the better happineſs, and took the better way of honouring
Chriſt, and of pleaſing him, by receiving his word into her heart, than
Martha did by providing for his entertainment in her houſe. Note, (1.)
A part with Chriſt is a good part ; it is a part for the ſoul and eternity, ,
the part Chriſt gives to his favourites, (John 13.8.) who are partakers
of Christ, (Heb. 3. 14.) and partakers with Christ, Rom. 8, 17. (2.)
It is a part that ſhall never be taken away from thoſe that have it. A
portion in this life will certainly be taken away from us, at the furtheft,
when we ſhall be taken away from it; but nothing shall ſeparate us from |
the love of Christ, and our part in that love. Men and devils cannot take
it away from us, and God and Chriſt will not. (3.) It is the wiſdom
and duty of every one of us to chooſe this good part, to chooſe the ſer-
vice of God for our buſineſs, and the favour of God for our happineſs,
and an intereſt in Chriſt, in order to both. In particular caſes we muſt
chooſe that which has a tendency to religion, and reckon that beſt for
us, that is beſt for our ſouls. Mary was at her choice, whether ſhe
would partake with Martha in her care, and get the reputation of a fine
ciple ; and by her choice in this particular, Chriſt judges of her general
choice. (4.) Thoſe who chooſe this good part, ſhall not only have what
they chooſe, but ſhall have their choice commended in the great day,
CHAP. XI.
In this chapter, I. Chriſt teaches his diſtiples to pray, and quickens, and
encourages them to be frequent, inſtant, and importunate, in prayer, v.
1...13. II. He fully anſwers the blaſphemous imputation of the Phari-
Jēes, who charged him with caffing out devils by virtue of a º and
confederacy with Beelzebub, the prince of the devils, and shews the abſur-
dity and wickedneſs of it, v. 14.26. III. He shews the honour of obe-
dient diſciples to be greater than that of his own mother, v. 27. 28. 1/.
He upbraids the men of that generation for their inſidelity and ol/?inacy,
notwithſtanding all the means of conviction offered to them, v. 29.36.
W. He ſeverely reproved the Phaniſtes and lawyers for their hypocriſy,
their pride, and their oppreſſing of the conſciences of thoſe that ſubmitted
to them, and their hating and perſecuting of thºſe that witneſſed againſt
their wickedneſs, v. 37.54. - ©.
tain place, when he ceaſed, one of his diſciples ſaid
unto him, Lord, teach us to pray, as John alſo taught his
diſciples. 2. And he ſaid unto them, When ye pray, ſay,
Thy kingdom come. Thy will be done, as in heaven, ſo
that is indebted to us. And lead us not into temptation,
but deliver us from evil. 5. And he ſaid unto them,
Which of you ſhill have a friend, and ſhall go unto him
4. ||
dº in ſhall anſwer and ſay, Trouble me not: the
door is nºw ſhut, and my children are with me in bed; I
cannot riſe, and give thee. 8. I ſay unto you, Though he
will not riſe, and give him, becauſe he is his friend'ſ yet
becauſe of his importunity, he will riſe, and give him as
many as he needeth... 9. And I ſay unto you, Aſk, and it
ſhall be given you : ſeek, and ye ſhall findſ: knock, and it
ſhall be opened unto you. 10. For every one that aſketh,
receiveth; and he that ſeeketh, findeth; and to him that
knocketh, it ſhall be opened. 11. If a ſon ſhall aſk bread
of any of you that is a father, will he give him a ſtone :
Or if he q/k a fiſh, will he for a fiſh give him a ſerpent?
12. Or if he ſhall aſk an egg, will he offer him a ſcor-
Pion? 13. If ye then, being evil, know how to give good
gifts unto your children: how much more ſhall your
ºnly Father give the Holy Spirit to them that aſk
11]] . t
Prayer is one of the great laws of natural religion. That man is a
brute, is a monſter, that never prays; that never gives glory to his Maker,
nor feels his favour, nor owns his dependence upon him. One great de-
fign therefore of chriſtianity, is, to aſſift us in prayer; to enforce the
duty upon us, to inſtruct us in it, and encourage us to expect advantage
by it. Now here, . . . . s -
I. We find Chriſt himſelf praying in a certain place, probably where
he uſed to pray, v. 1. As God, he was prayed to, as Man, he prayed;
and though he were a Son, yet learned he this obedience. This evan.
geliſt has taken particular notice of Chriſt’s praying often, more than any
other of the evangeliſts: when he was baptized, (ch. 3. 21.) he was
|praying ; he withdrew into the wilderneſs and prayed; (ch. 5. 16.) he
“went out into a mountain' to pray, and continued all night in prayer;3°
he was alone praying ; (ch. 9. 18.) ſoon after, he “went up into a
mountain to pray, and as he prayed, he was transfigured;” (ch. 9. 28,
29.) and here he was praying in a certain place. Thus, like a genuine
| Son of David, he gave himſelf unto prayer, Pſ. 109. 4. Whether Chriſt
|| was now alone praying, and the diſciples only knew that he was ſo, or
| whether he prayed with them, is uncertain
were joining with him. -
; it is moſt probable that they
II. His diſciples applied themſelves to him for direction in prayer;
when he was praying, they aſked, Lord, teach us to pray. Note, The
gifts and graces of others ſhould excite us to covet earneſtly the ſame.
Their zeal ſhould provoke us to a holy imitation and emulation; why
ſhould not we do as well as they Obſerve, They came to him with this
requeſt, when he ceaſed; for they would not diſturb him when he was at
prayer, no, not with this good motion. Every thing is beautiful in its
ſeaſon. One of his diſciples, in the name of the reſt, and perhaps by their
appointment, ſaid, Lord, teach us. Note, Though Chriſt is apt to teach,
yet he will for this be inquired of, and his diſciples muſt attend him for
inſtruction. -
Now, 1. Their requeſt is, “Lord, teach us to pray; give us a rule or
model by which to go in praying, and put words into our mouths.”
| Note, It becomes the diſciples of Chriſt, to apply themſelves to him for
inſtruction in prayer. Lord, teach us to pray, is itſelf a good prayer, and
a very needful one, for it is a hard thing to pray well; and it is Jeſus
Chriſt only that can teach us, by his word and Spirit, how to pray.
“Lord, teach me what it is to pray; Lord, excite, and quicken me to
the duty ; Lord, direčt me what to pray for ; Lord, give me praying
graces, that I may ſerve God acceptably in prayer; Lord, teach me to
pray in proper words ; give me a mouth and wiſdom in prayer, that I
may ſpeak as I ought ; teach ºne what I shall ſay.” .
2. Their plea is, “As John alſo taught his diſciples. He took care.
to inſtruct his diſciples in this neceſſary duty, and we would be taught
as they were, for we have a better Maſter than they had.” Dr. Light-
foot's motion of this, is, That, whereas the Jews' prayers were generally
adorations, and praiſes of God, and doxologies, John taught his diſciples
ſuch prayers as were more filled itp with petitions and requeſts; for it is
ſaid of them that they did Šehasis worëvral-make prayers, Luke 5. 33.
The word ſignifies ſuch players as are properly petitionary. “Now,
Lord, teach us thoſe, to be added to thoſe benedictions of the name of
ST. LUKE, XI,
God, which we have been accuſtomed to from our childhood.” Accord-
ing to this ſenſe, Chriſt did there teach them a prayer conſiſting wholly
of petitions, and even omitting, the doxology which had been affixed ;
and the Amen, which was uſually ſaid in the giving of thanks, (1 Cor.
14, 16.) and in the Pſalms, is added to doxologies only. This diſciple
Reeded not to have urged John Baptiſt’s example : Chriſt was more
ready to teach than ever John Baptiſt was, and particularly taught to
pray better than John did, or could, teach his diſciples. -
III. Chriſt
them before in his ſermon upon the mount, Matth. 6.9, &c. We cannot
think that they had forgotten it, but they thought to have had further
and fuller inſtrućtions, and he did not, as yet, think fit to give them any ;
when the Spirit ſhould be poured out upon them from on high, they
would find all their requeſts couched in theſe few words, and would be
able, in words of their own, to expatiate and enlarge upon them. In
Matthew he had directed them to pray after this manner; here, When
3ye pray, ſay , which intimates that the Lord’s prayer was intended to
be uſed both as a form of prayer, and a direétory.
1. There are ſome differences between the Lord’s prayer in Matthew
and in Luke, by which it appears that it was not the deſign of Chriſt
that we ſhould be tied up to theſe very words, for then there would have
been no variation. Here is one difference in the tranſlation only, which
ought not to have been, when there is none in the original, and that is in
the third petition; as in heaven, ſo in earth ; whereas the words are the
|
#. them dire&tion; much the ſame that he had given
very ſame, and in the ſame order, as in Matthew ; but there is a dif-
ference in the fourth petition ; in Matthew we pray, “Give us daily
bread this day;” here, “Give it us day by day”—wa.0° àwięay. Day by
day is, “Give us each day the bread which our bodies require, as they
call for it :” not, “Give us this day bread for many days to come ;”
but as the Iſraelites had manna, “Let us have bread to-day for to-day,
and to-morrow for to-morrow ; for thus we may be kept in a continual
dependence upon God, as children upon their parents, and may have our
mercies freſh from his hand daily, and may find ourſelves under fresh
obligations to do the work of every day in the day, according as the
duty of the day requires, becauſe we have from God the ſupplies of
every day in the day, according as the neceſſity of the day requires.
Here is likewiſe ſome difference in the fifth petition. In Matthew it
is, Forgive us our debts, as we forgive : here it is, Forgive us our ſºns ;
which proves that our fins are our debts; for we forgive, not that our
forgiving of thoſe that have offended us, can merit pardon from God, or
be an inducement to him to forgive us ; (he forgives for his own name’s
fake, and his Son’s ſake;) but this is a very neceſſary qualification for
forgiveneſs; and if God have wrought it in us, we may plead that work
of his grace, for the enforcing of our petitions for the pardon of our
fins; “Lord, forgive us, for thou haſt thyſelf inclined us to forgive
others.” Here is another addition here; we plead not only in general,
We forgive our debtors, but in particular, “We profeſs to Jorgive every
one that is indebted to us, without exception. We ſo forgive our debtors,
as not to bear malice or ill-will to any, but true love to all, without any
exception whatſoever.”
Here alſo the doxology in the cloſe is wholly omitted, and the Amen ;
for €hriſt would leave them at liberty to uſe that, or any other doxology
fetched out of David’s pſalms; or, rather, he left a vacuum here, to be
filled up by a doxology more peculiar to the chriſtian inſtitutes, aſcrib-
ing glory to Father, Son, and Holy Ghost. *
2. Yet it is, for ſubſtance, the ſame ; and we ſhall therefore here only
ather up ſome general leſſons from it. - .
(1.) That in prayer we ought to come to God as children to a Father,
a common Father to us and all mankind, but in a peculiar manner a
Father to all the diſciples of Jeſus Chriſt. Let us therefore in our re-
queſts, both for others and for ourſelves, come to him with a humble
boldneſs, confiding in his power and goodneſs. -
(2.) That at the ſame time, and in the ſame petitions wherein we ad-
dreſs to God for ourſelves, we ſhould take in with us all the children of
men, as God’s creatures and our fellow-creatures. A rooted principle
" of catholic charity, and of christian ſanctified humanity, ſhould go along
with us, and dictate to us throughout this prayer, which is ſo worded as
to be accommodated to that noble principle.
(3.) That in order to the confirming of the habit of heavenly-minded-
meſs in us, which ought to act and govern us in the whole courſe of our |
converſation, we ſhould, in all our devotions, with an eye of faith look
heaven-ward, and view the God we pray to as our Father in heaven, that
we may make the upper world more familiar to us, and may ourſelves be-
come better prepared for the future ſtate. º • ,
The Diſciples taught to pray.
(4.) That in prayer, as well as in the tenor of our lives, we muſt
“ ſeek firſt the kingdom of God, and the righteouſneſs thereof,” by
aſcribing honour to his name, his holy name, and power to his govern-
ment, both that of his providence in the world, and that of his grace in
the church. O that both the one and the other may be more mani-
feſted, and we and others more manifeſtly brought into ſubjećtion to
both ! -
(5.) That the principles and practices of the upper world, the unſeen
world, (which therefore by faith only we are apprized of;) are the great
original—the &exfluorov, to which we ſhould deſire the principles and
practices of this lower world, both in others and in ourſelves, may be
more conformable. Thoſe words, As in heaven, ſo in earth, refer to all
the three firſt petitions; “Father, let thy name be ſanctified and glori-
fied, and thy kingdom prevail, and thy will be done on this earth that is
| now alienated from thy ſervice, as it is in yonder heaven that is entirely
devoted to thy ſervice.” - *
(6.) That thoſe who faithfully and fincerely mind the kingdom of
God, and the righteouſneſs thereof, may humbly hope that all other
things, as far as to Infinite Wiſdom ſeems good, shall be added to them,
and they may in faith pray for them. If our firſt chief defire and care
be, that God’s name may be ſanétified, his kingdom come, and his will
be done, we may then come boldly to the throne of grace for our daily
bread, which will then be ſančtified to us, when we are ſam&tified to God,
and God is ſam&tified by us.
(7.) That in our prayers for temporal bleſfings we muſt moderate our
defires, and confine them to a competency. The expreſſion here uſed of
day by day, is the very ſame with our daily bread; and therefore ſome
think that we muſt look for another ſignification of the word iwisa Gº,
than that of daily, which we give it, and that it means our neceſſary
bread; that bread that is ſuited to the cravings of our nature; the fruit
that is brought out of the earth for our bodies that are made of the
i earth, and are earthly, Pſ. 104. 14.
(8.) That fins are debts which we are daily contraćting, and which
therefore we ſhould every day pray for the forgiveneſs of. We are not
only going behind with our rent every day by omiſſions of duty, and in
| duty, but are daily incurring the penalty of the law, as well as the for-
feiture of our bond, by out commissions ; every day adds to the ſcore of
our guilt, and it is a miracle of mercy, that we have ſo much encourage-
ment given us to come every day to the throne of grace, to pray for the
pardon of our fins of daily infirmity. God multiplies to pardon beyond
ſeventy times ſeven. x
(9.) That we have no reaſon to expect, nor can with any confidence
pray, that God would forgive our fins againſt him, if we do not
Jincerely, and from a truly chriſtian principle of charity, forgive thoſe
that have at any time affronted us, or been injurious to us. Though
the words of our mouth be even this prayer to God, if the meditation of .
our heart at the ſame time be, as often as it is, malice and revenge to
our brethren, we are not accepted, nor can we expect an anſwer of
peace. - g r -
(10.) That temptations to fin ſhould be as much dreaded and de-
precated by us as ruin by fin ; and it ſhould be as much our care and
prayer to get the power of fin broken in us, as to get the guilt of fin
removed from us; and though temptation may be a charming, fawning,
| flattering thing, we muſt be as earneſt with God that we may not be
| led into that, as that we may not be led by that to fin, and by fin to
I’ll] Ile -
Laſtly, That God is to be depended upon, and ſought unto, for our
deliverance from all evil; and we ſhould pray, not only that we may not
be left to ourſelves to run into evil, but that we may not be left to
Satan, to bring evil upon us. Tr. Lightfoot underſtands it of being de-
‘. livered from the evil one, that is, the Devil, and ſuggeſts that we ſhould
pray particularly againſt the apparitions of the Devil and his poſſeſſions.
The diſciples were employed to cast out devils, and therefore were con-
cerned to pray that they might be guarded againſt the particular ſpite he
would always be ſure to have againſt them.
IV. He ſtirs up and encourages importunity, fervency, and conſtancy,
in prayer; by ſhewing,
1. That importunity will go far in our dealings with men, v. 5.8.
Suppoſe a man, upon a ſudden emergency, goes to borrow a loaf or two
of bread of a neighbour, at an unfeaſonable time of night, not for him-
ſelf, but for his friend that came unexpectedly to him. His neighbour
will be loath to accommodate him, for he has wakened him with his
knocking, and put him out of humour, and he has a great deal to ſay in
|his excuſe; the door is ſhut and locked, his children are aſleep, in bed,
8T, LUKE, XI,
Chriſt accuſed of leaguing with Satan.
in the ſame room with him, and, if he make a noiſe, he ſhall diſturb them;
his ſervants are aſleep, and he cannot make them hear ; and for his own
part, he ſhall catch cold, if he riſe to give him ; but his neighbour will |
Have no nay, and therefore he continues knocking ſtill, and tells him he
will do ſo till he has what he comes for ; ſo that he muſt give it to him,
to be rid of him ; “he will riſe, and give him as many as he needs, be-
cauſe of his importunity.” He ſpeaks this parable with the ſame intent |
that he ſpeaks that, ch. 18. 1. “That men ought always to pray,
and not to faint.” Not that God can be wrought upon by importunity,
we cannot be troubleſome to him, nor by being ſo change his counſels.
We prevail with men by importunity, becauſe they are diſpleſſed with it,
but with God, becauſe he is pleaſed with it. Now this ſimilitude may
be of uſe to us, - •
(1.) To direct us in prayer. [1..] We muſt come to God with bold-
neſs and confidence for what we need, as a man does to the houſe of his
neighbour or friend, who, he know8, loves him, and is inclined to be kind
to him.
which we cannot be without. . [3.] We muſt come to him by prayer
for others as well as for ourſelves. This man did not come for bread
for himſelf, but for his friend. The Lord accepted Job, when he prayed
for his friends, Job 42. 10. We cannot come to God upon a more
pleaſing errand than when we come to him for grace to enable us to do
good, to feed many with our lips, to entertain and edify thoſe that come
to us. [4.] We may come with the more boldneſs to God in a ſtrait,
if it be a ſtrait that we have not brought ourſelves into by our own folly
and careleſſneſs, but Providence has led us into it. This man would not
have wanted bread, if his friend had not come in unexpectedly. The
care which Providence caſts upon us, we may with cheerfulneſs caſt back |
upon Providence. [5.] We ought to continue instant in prayer, and
watch in the ſame with all perſeverance.
(2.) To encourage us in prayer. If importunity could prevail thus
with a man, who was angry at it, much more with a God, who is infi-
nitely more kind and ready to do good to us than we are to one another,
and is not angry at our importunity, but accepts it, eſpecially when it is
for ſpiritual mercies that we are importunate. If he do not anſwer our
prayers preſently, yet he will in due time, if we continue to pray.
2. That God has promiſed to give us what we aſk of him. We have
not only the goodneſs of nature to take comfort from, but the word
which he has ſpoken ; (v. 9, 10.) “Aſk, and it shall be given you :
either the thing itſelf you ſhall aſk, or that which is equivalent; either
the thorn in the fleſh removed, or grace ſufficient given in.” We had
this before, Matth. 7. 7, 8. Iſay unto you. We have it from Chriſt’s
own mouth, who knows his Father’s mind, and in whom all promiſes
are yea and amen. We muſt not only aſk, but we muſt ſeek, in the uſe
of means, muſt ſecond our prayers with our endeavours ; and in qſking
and ſeeking, we muſt eontinue pressing, ſtill knocking at the ſame door,
and we ſhall at length prevail, not only by our prayers in concert, but
by our particular prayers; Every one that aſketh, receiveth, even the
meaneſt ſaint that aſketh in faith. “ This poor man cried, and the Lord
heard him,” Pſ. 34.6. When we aſk of God thoſe things which Chriſt
[2.] We muſt come for bread, for that which is needful, and
has here dire&ted us to aſk, that his name may be ſanétified, that his
kingdom may come, and his will be done, in theſe requeſts we muſt be through dry places, ſeeking reſt : and finding none, he
importunate, muſt never hold our peace day or night ; we muſt not
“keep filence, nor give God any reſt, until he eſtabliſh, until he make
Jeruſalem a praiſe in the earth,” Iſa. 62. 6, 7. º
V. He gives us both inſtruction and encouragement in prayer,
from the confideration of our relation to God as a Father.
Here is, -
1. An appeal to the bowels of earthly fathers ; “Let any of you that
is a father, and knows the heart of a father, a father’s affection to a
child, and care for a child, tell me, if his ſon gſk bread for his breakfaſt,
|
|
will he give him a ſtone to breakfaſt on 2 If he aſk a fiſh for his dinner,
(when it may be a fiſh-day,) will he for a fish give him a ſerpent, that will
poiſon and ſting him : Or, if he shall q/k an egg for his ſupper, (an egg
and to bed,) will he offer him a ſcorpion P You know you could not be
ſo unnatural to your own children,” p. 11, 12. f
2. An application of this to the blºſings of our heavenly Father ;
(v. 13.) “If ye then, being evil, give, and know how to give, good gifts
to your children, much more ſhall God give you the Spirit.” He
ſhall give good things; ſo it is in Matthew.
, Obſerve,
(1.) The dire&ion he gives us what to pray for ; we muſt aſk for the
Holy Spirit, not only as neceſſary in order to our praying well, but as
incluſive of all the good things we are to pray for ; we need no more
VOL. IV. No. 83.
º
|
f
#
i
| niſhed.
º to make us happy, for the Spirit is the Worker of ſpiritual life, and
the Earneſt of eternal life. Note, The gift of the Holy Ghoſt is a
gift we are every one of us concerned earneſtly and conſtantly to pray
for. : - * * - ...
(2.) The encouragement he gives us to hope that we ſhall ſpeed in this
prayer ; 2 our heavenly Father will give. It is in his power to give the
Spirit ; he has all good things to beſtow, wrapped up in that one ; but
that is not all, it is in his promiſe, the gift of the º Ghost is in the co-
venant, Aéts 2.33, 38. And it is here inferred from parents’ readineſs
to ſupply, their children’s needs, and gratify their deſires, when they are
natural and proper. If the child aſk for a ſerpent, or a ſcorpion, the
father, in kindneſs, denies him, but not if he aſk for what is needful, and
will be nourishing. When God’s children aſk for the Spirit, they do,
in effect, aſk for bread, for the Spirit is the Staff of life; nay, he is the
Author of the ſoul’s life. If our earthly parents, though evil, be yet ſo
kind, if they, though weak, be yet ſo knowing, that they not only give,
but give with diſcretion, give what is beſt, in the beſt manner and time,
much more ſhall your heavenly Father, who infinitely excels the fathers
of our fleſh both in wiſdom and goodneſs, give you his Holy Spirit. If
earthly parents be willing to lay out for the education of their children,
to whom they deſign tº leave their eſtates, much more will your hea-
venly Father give the ſpirit of ſons to all thoſe whom he has predeſtinated
to the inheritance of ſons. . - -
14. And he was caſting out a devil, and it was dumb.
And it came to paſs, when the devil was gone out, the
dumb ſpake : and the people wondered. 15. But ſome
of them ſaid, He caſteth out devils through Beelzebub
the chief of the devils. 16. And others, tempting him,
ſought of him a ſign from heaven. 17. But he, know-
ing their thoughts, ſaid unto them, Every kingdom di-
vided againſt itſelf is brought to deſolation : and a houſe
divided againſt a houſe falleth. 18. If Satan alſo be di-
vided againſt himſelf, how ſhall his kingdom ſtand? Be-
cauſe ye ſay, that I caſt out devils through Beelzebub.
19. And if I by Beelzebub caſt out devils, by whom do
your ſons caſt them out : Therefore ſhall they be your
judges. 20. But if I with the finger of God caſt out devils,
no doubt the kingdom of God is come upon you.
21. When a ſtrong man armed keepeth his palace, his
goods are in peace. 22. But when a ſtronger than he
ſhall come upon him, and overcome him, he taketh from
him all his armour wherein he truſted, and divideth his
ſpoils. 23. He that is not with me, is againſt me: and
he that gathereth not with me, ſcattereth. , 24. When
the unclean ſpirit is gone out of a man, he walketh
ſaith, I will return unto my houſe whence 1 came out.
25. And when he cometh, he findeth it ſwept and gar-
26. Then goeth he, and taketh to him ſeven
other ſpirits more wicked than himſelf, and they enterin,
and dwell there: and the laſt ſtate of that man is worſe
than the firſt. *
The ſubſtance of theſe verſes we had, Matth. 12. 22, &c. Chriſt
is here giving a general proof of his divine miſſion, by a particular proof
of his power over Satan, his conqueſt of whom was an indication of his
great defign in coming into the world, which was, to destroy the works
of the Devil; here too he gives an earneſt of the ſucceſs of that under-
taking. He is here caſting out a devil that made the poor poſſeſſed man
dumb: in Matthew we are told that he was blind and dumb. When the
devil was forced out by the word of Chriſt, the dumb ſpake immediately,
echoed to Chriſt’s word, and the lips were opened to ſhew forth his
praiſe. Now, --~~ . -
I. Some were affected with this miracle. The people wondered; they
admired the power of God, and eſpecially that it ſhould be exerted by
the hand of one who made ſo ſmall a figure, that one who did the work
\
that it was by virtue of a league with Beelzebub, the prince of the devils,
heaven, not diſprovable by any ſagacity of theirs, could not have been
given them as well by a compačt and colluſion with “the prince of the
power of the air, who works with power and lying wonders,” as the
yourſelves cannot but fee the groundleſſneſs, and, conſequently, the ſpite-
fulneſs, of this charge ; for it is an allowed maxim, confirmed by every
much more in the doćtrine which the miracle was wrought for the ex-
pºmp of the Meſſiah, which | to the ruining of his kingdom, v. 21, 22. Perhaps there had been ſome
– , , ^ . |. had caſt out the inferior devils by compačt with Beelzebub their
of the Meſſiah, ſhould have ſo little of that
they expected.
II. Others were offended at it, and, to juſtify their infidelity, ſuggeſted
that he did this, v. 15. It ſeems, in the Devil’s kingdom there are
chiefs, which ſuppoſes that there are ſubalterns. Now they would have
it thought or ſaid at leaſt, that there was a correſpondence ſettled be-
tween Chriſt and the Devil, that the Devil ſhould have the advantage in
the main, and be vićtorious at laſt, but that, in order hereto, in particular ||
inſtances, he ſhould yield Chriſt the advantage, and retire by conſent.
Some, to corroborate this ſuggeſtion, and confront the evidence of Chriſt's
miraculous power, challenged him to give them a ſign from heaven,
(v. 16.) to confirm his doćtrine by ſome appearance in the clouds, ſuch
as was upon mount Sinai when the law was given ; as if a sign from
casting out 9ſ a devil : nay, that would not have been any preſent preju-
dice to his intereſt, which this manifeſtly was. Note, Obſtinate infidelity
will never be at a loſs for ſomething to ſay in its own excuſe, though
ever ſo frivolous and abſurd. .* ,
Now Chriſt here returns a full and dire&t anſwer to this cavil of theirs;
in which he ſhews, - . . . .
1. That it can by no means be imagined that ſuch a ſubtle prince as
Satan is, ſhould ever give into meaſures that had ſuch a dire&t tendency
to his own overthrow, and the undermining of his own kingdom, v. 17, 18.
What they obječted they kept to themſelves, afraid to ſpeak it, left it
ſhould be anſwered and baffled ; but Jeſus knew their thoughts, even
when they induſtriouſly thought to conceal them ; and he ſaid, “You
day’s experience, that no intereſt can ſtand, that is divided againſt itſelf;
not the more public intereſt of a kingdom ; nor the private intereſt of a
houſe or family; if either the one or the other be divided against itſelf, it
cannot ſtand. Satan would herein ačt againſt himſelf; not only by the
miracle which turned him out of poſſeſſion of the bodies of people, but
plication and confirmation of, which had a direct tendency to the ruin of
Satan’s intereſt in the minds of men, by mortifying fin, and turning men
to the ſervice of God. Now, if Satan ſhould thus be divided against
himſelf, he would haſten his own overthrow, which you cannot ſuppoſe
an enemy to do, that ačts ſo ſubtlely for his own eſtabliſhment, and is ſo
folicitous to have his kingdom ſtand.” 4.
2. That it was a very partial ill-natured thing for them to impute
that in him to a compačt with Satan, which yet they applauded and ad-
mired in others that were of their own nation; (v. 19.) “By whom do
3your ſºns cast them out * Some of your own kindred, as, Jews, nay, and
ſome of your own followers, as Phariſees, have undertaken, in the name
of the God of Iſrael, to caſt out devils, and they were never charged
with ſuch a helliſh combination as I am charged with.” Note, It is
groſs hypocriſy to condemn that in thoſe who reprove us, which yet we
allow of in thoſe that flatter us. - -
, 3. That, in oppoſing the convićtion of this miracle, they were enemies
to themſelves, ſtood in their own light, and put a bar in their own door,
for they thruſt from them the kingdom of God; (v. 20.) “If I with
the finger of God cast out devils, as you may aſſure yourſelves I do, no
doubt the kingdom of God is come upon you ; the kingdom of the Meſfiah
offers itſelf and all its advantages to you, and if you receive it not, it is
at your peril.” In Matthew it is by the Spirit of God, here by the Finger
of God; the Spirit is the Arm of the Lord, Iſa. 53. 1. His greateſt
and moſt mighty works were wrought by his Spirit ; but if the Spirit
in this work is ſaid to be the Finger of the Lord, it perhaps may inti-
mate how eaſily Chriſt did, and could, conquer Satan, even with the
Finger of God, the exerting of the divine power in a leſs and lower
degree than in many other inſtances.
everlasting arm ; that roaring lion, when he pleaſes, is cruſhed, like a
moth, with a touch of a finger. Perhaps here is an alluſion to the ac-
knowledgment of Pharaoh’s magicians, when they were run aground ;
(Exod. 8, 19.) This is the finger of God. “Now if the Kingdom of
God be herein come to you, and you be found by thoſe cavils and blaſ-
which you cannot ſtand before.”
dº
4. That his caſting out of devils was really the deſtroying of them |
|from him all his armour wherein he trusted.
He needed not make bare his
and their power, for it confirmed a doćtrine which had a dire& tendency
A
Chriſt accuſed of leaguing with Satan.
chief; but that was without any real damage or prejudice to Satan and
his kingdom; what he loſt one way he gained another. The Devil and
ſuch exorciſts played booty, as we ſay, and while the forlorn hope of his
army gave ...} the main body thereby gained ground; the intereſt of
Satan in the ſouls of men was not weakened by it in the leaſt. But
when Chriſt caſt out devils, he needed not do it by any compačt with
them, for he was stronger than they, and could do it by force, and did it
ſo as to ruin Satan’s power, and blaſt his great deſign by that doćtrine
and that grace which break the power of fin, and ſo rout Satan’s main
body, take from him all his armour, and divide his ſpoils, which no one
devil ever did to another, or ever will. Now this is applicable to Chriſt's
vićtories over Satan, both in the world and in the hearts of particular
perſons, by that power which went along with the preaching of his
goſpel, and doth ſtill. And ſo we may obſerve here, *
(1.) The miſerable condition of an unconverted ſinner. In his heart,
which was fitted to be a habitation of God, the Devil, has his palace;
and all the powers and faculties of the ſoul, being employed by him in
the ſervice of fin, are his goods. Note, [1..] The heart of every uncon-
verted finner is the Devil's palace, where he reſides, and where he rules;
he works in the children of diſobedience. The heart is a palace, a noble
dwelling ; but the unſanétified heart is the Devil’s palace. His luſts are
| done, his intereſts are ſerved, and the militia is in his hands; he ºftirps
the throne in the ſoul. [2.] The Devil, as a strong man armed, keeps
this palace, does all he can to ſecure it to himſelf, and to fortify it againſt
Chriſt. All the prejudices with which he hardens men's hearts againſt
truth and holineſs, are the ſtrong-holds which he erects for the keeping of
his palace ; this palace is his garriſon. . [3.] There is a kind of peace in
the palace of an unconverted ſoul, while the Devil, as aſtrong man armed,
keeps it. The finner has a good opinion of himſelf, is very ſecure and
merry, has no doubt concerning the goodneſs of his ſtate, nor any dread
of the judgment to come ; he flatters himſelf in his own eyes, and cries
peace to himſelf. Before Chriſt appeared, all was quiet, becauſe all went
one way ; but the preaching of the goſpel diſturbed the peace of the
Devil's palace. • * - -
(2.) The wonderful change that is made in converſion, which is Chriſt's
vićtory over this uſurper. Satan is a ſtrong man armed ; but our Lord
Jeſus is ſtronger than he, as God, as Mediator. If we ſpeak of strength,
he is strong ; more are with us than against us.
Obſerve, [1..] The manner of this vićtory. He comes upon him by.
ſurpriſe, when his goods are in peace, and the Devil thinks it is all his
own for ever, and overcomes him. Note, The converſion of a ſoul to .
God is Chriſt’s vićtory over the Devil and his power in that ſoul, reſtor-
ing the ſoul to its liberty, and recovering his own intereſt in it and do-
minion over it. [2] The evidences of this vićtory. First, He takes
The Devil is a confident ad-
verſary, he trusts to his armour, as Pharaoh to his rivers; (Ezek. 29, 3.)
but Chriſt diſarms him. When the power of ſin and corruption in the
ſoul is broken, when the miſtakes are reëtified, the eyes opened, the
heart humbled and changed, and made ſerious and ſpiritual, then Satan’s
armour is taken away. Secondly, He divides the ſpoils ; he takes poſſiſſion
of them for himſelf; all the endowments of mind or body, the eſtate,
power, intereſt, which before were made uſe of in the ſervice of fin and
Satan, are now converted to Chriſt’s ſervice, and employed for him ;
yet that is not all, he makes a distribution of them among his followers, and
having conquered Satan, gives to all believers the benefit of that vićtory.
Now from hence he infers, that, ſeeing the whole drift of his doćtrine
and miracles was to break the power of the Devil, that great enemy of
mankind, it was the duty of all to join with him, and to follow his guid-
ance, to receive his goſpel, and come heartily into the intereſts of it, for
| otherwiſe they would juſtly be reckoned as fiding with the enemy;
(v. 23.) He that is not with me, is against me. Thoſe therefore who re.
jećted the doćtrine of Chriſt, and ſlighted his miracles, were looked upon
as adverſaries to him, and in the Devil’s intereſt. -
5. That there was a vaſt difference between the Devil’s going out by
compačt and his being cast out by compulſion. Thoſe out of whom
Chriſt cast him, he never entered into again, for ſo was Chriſt’s charge ;
(Mark 9. 25.) whereas, if he had gone out whenever he ſaw fit, he would
| have made a re-entry, for that is the way of the unclean ſpirit, when he
Phemies fighting againſt it, it will come upon you as a vićtorious force |
voluntarily and with deſign goes out of a man, v. 24.26. The prince
of the devils may give leave, nay, may give order, to his forces to retreat,
or make a feint, to draw the poor deluded foul into an ambush ; but
| Chriſt, as he gives a total, ſo he gives afthal, defeat to the enemy.
*
The Importance of a found Judgment.
ST. LUKE, XI.
In this part of the argument he has a further reach, which is, to repre-
tent the ſtate of thoſe who have had fair offers made them, among whom,'
and in whom, God has begun to break the devil’s power, and overthrow!
his kingdom, but they rejećt his counſel againſt themſelves, and relapſe.
into a ſtate of ſubječtion to Satan. Here we have, -
(1.) The condition of a formal hypocrite, his bright ſide, and his dark
Jide; his heart ſtill remains the Devil's houſe, he calls it his own, and he
retains his intereſt in it; and yet, [1..] The unclean ſpirit is gone out.
He was not driven out by the power of converting grace, there was none |
of that violence which the kingdom of heaven ſuffers; but he went out,
withdrew for a time, ſo that the man ſeemed not to be under the power
Satan is
Í2.] The houſe is |
of Satan as formerly, nor ſo followed with his temptations.
gone, or has turned himſelf into an angel of light.
Jivept from common pollutions, by a forced êonfeſſion of fin, as Pharaoh’s ;
a feigned contrition for it, as Ahab's ; and a partial reformation, as He-
rod's. There are thoſe that have eſcaped the pollutions of the world, and
yet are ſtill under the power of the god of this world, 2 Pet. 2, 20. The
houſe is ſwept, but it is not washed; and Chriſt hath ſaid, [f I wash
thee not, thou. hast no part with me; the houſe muſt be washed, or it is
none of his. Sweeping takes off only the looſe dirt, while the fin that
beſets the finner, the beloved ſin, is untouched. It is ſwept from the
filth that lies open to the eye of the world, but it is not ſearched and |
ranſacked for ſecret filthineſs, Matth. 23. 25. It is ſwept, but the le-
proſy is in the wall, and will be till ſomething more be done. [3.] The
houſe is garnished with common gifts and graces. It is not furnished
with any true grace, but garnished with the pićtures of all graces. Simon
Magus was garnished with faith ; Balaam with good defires; Herod
with a reſpect for John ; the Phariſees with many external performances.
It is garniſhed, but it is like a potsherd covered with ſilver droſs, it is all
paint and varniſh, not real, not laſting. The houſe is garnished, but the
property is not altered; it was never ſurrendered to Chriſt, nor inhabited
by the Spirit. Let us therefore take heed of reſting in that which a
man may have, and yet come ſhort. - -
(2.) Here is the condition of a final apostate, into whom the Devil
returns after he had gone out ; (v. 26.) “Then goes he, and takes ſeven
other ſpirits more wicked than himſelf;” a certain number for an un-
certain, as ſeven devils are ſaid to be caſt out of Mary Magdalene : ſeven
wicked ſpirits are oppoſed to the ſeven ſpirits of God; (Rev. 3. 1.) theſe
are ſaid to be more wicked than himſelf. It ſeems, even devils are not
all alike wicked ; probably, the degrees of their wickedneſs, now that
they are fallen, are as the degrees of their holineſs were, while they ſtood.
When the Devil would do miſchief moſt effectually, he employs thoſe
that are more miſchievous than himſelf. Theſe enter in without any
difficulty or oppoſition, they are welcomed, and they dwell there, there
they work, there they rule ; and the last state of that man is worſe than.
the first. Note, [1..] Hypocriſy is the high road to apoſtaſy.' If the
heart remains in the intereſt of fin and Satan, the ſhews and ſhadows will
come to nothing ; thoſe that have not ſet that right, will not long be
ſteadfaſt; where ſecret haunts of fin are kept up under the cloak of a
viſible profeſſion, conſcience is debauched; God is provoked to with-
draw his reſtraining grace, and the cloſe hypocrite commonly proves an
open apoſtate. [2.] The laſt ſtate of ſuch is worſe than the first, in re-
fpećt both of fin and puniſhment. Apoſtates are uſually the worſt of men,
the moſt vain and profligate, the moſt bold and daring; their conſciences
are feared, and their fins of all others, the moſt aggravated. God often
fets marks of his diſpleaſure upon them in this world, and in the other
world they will receive the greater damnation. Let us therefore hear,
and fear, and hold faſt our integrity. - .
27. And it came to paſs, as he ſpake theſe things, a cer-
tain woman of the company lift up her voice, and ſaid unto
him, Bleſſed is the womb that bare thee, and the paps
which thou haſt ſucked. 28. But he ſaid, Yea, rather
bleſſed are they that hear the word of God, and keep it.
We had not this paſſage in the other evangeliſts, nor can we tack it,
as Dr. Hammond doth, to that of Chriſt’s mother and brethren defiting
to ſpeak with him, (for this evangeliſt alſo had related that ſome time
that, occaſion is taken from it for an inſtruction. 4 -
... 1. The applauſe which an affectionate, honeſt, well-meaning woman
gave to our Lord Jeſus, upon hearing his excellent diſcourſes,
the Scribes and Phariſees deſpiſed and blaſphemed them, this good wo-
|
! our faith.
ago, ch. 8. 19.) but it contains an interruption much like that, and, like | of 8. and which they were yet to wait for, after the many figns that
| had been given them, was, the reſurre&tion of Chriſt from the dead.
| Here is, -
While ||
man (and probably ſhe was a perſon of ſome quality) admired them, and
the wiſdom and power with which he ſpake; (v. 27.) As he ſhake theſe
things, with a convincing force and evidence, a certain woman of the com-
pany was ſo pleaſed to hear how he had confounded the Phariſees arid.
conquered them, and put them to ſhame, and cleared himſelf from their
vile infinuations, that ſhe could not bear crying out, “ Blºſſed is the
womb that bare thee. What an admirable, what an excellent man is
this Surely never was there a greater or better born of a woman; happy
the woman that hath him for her ſon. I ſhould have thought myſelf
very happy to be the mother of one that ſpeaks as never man ſhake; that
has ſo much of the grace of heaven in him, and is ſo great a bleſfing to
this earth.” . This was well ſaid, as it expreſſed her high eſteem of
Chriſt, and that for the ſake of his doćtrine ; and it was not amiſs that
it refle&ted honour upon the virgin Mary his mother, for it agreed with
what ſhe herſelf had ſaid, (ch. 1. 18.) All generations shall call me
blºſſed; ſome even of this generation, bad as it was. Note, To all that
believe the word of Chriſt the perſon of Chriſt is precious, and he is an
Honour; 1 Pet. 2. 7. Yet we muſt be careful, left, as this good wo-
man, we too much magnify the honour of his natural kindred, and ſo
know him after the flesh, whereas we muſt now henceforth know him ſº
720 7710}^0.
2. The occaſion which Chriſt took from thence to pronounce them
more happy, who are his faithful and obedient followers, than ſhe was,
who bare and nurſed him. He does not deny what this woman ſaid,
nor refuſe her reſpect to him and his mother ; but leads her from this
to that which was of a higher confideration, and which more concerned
her, “Yea, rather bleſſed are they that hear the word of God, and keep
it,” v. 28. He thinks them fo ; and his ſaying that they are ſo, makes
them fo, and ſhould make us of his mind. This is intended partly as a
check to her, for doting ſo much upon his bodily preſence, and his hu-
man nature, partly as an encouragement to her to hope that ſhe might be
as happy as his own mother, whoſe happineſs ſhe was ready to envy, if
ſhe would hear the word of God, and keep it. Note, Though it is a great
privilege to hear the word of God, yet thoſe only are truly bleſſed, that
is, bleſſed of the Lord, that hear it, and keep it; that keep it in memory,
and keep to it as their way and rule. - -
29. And when the people were gathered thick together,
he began to ſay, This is an evil generation : they ſeek a
fign, and there ſhall no fign be given it, but the ſign of
Jonas the prophet. 30. For as Jonas was a ſign unto the
Ninevites, ſo ſhall alſo the Son of man be to this generation.
31. The queen of the ſouth ſhall riſe up in the judgment
with the men of this generation, and condemn them: for
ſhe came from the utmoſt parts of the earth, to hear the
wiſdom of Solomon ; and behold, a greater than Solomon
is here. 32. The men of Nineveh ſhall riſe up in the
judgment with this generation, and ſhall condemn it: for
they repented at the preaching of Jonas; and behold, a
greater than Jonas is here. 33. No man, when he hath
lighted a candle, putteth it in a ſecret place, neither under
a buſhel; but on a candleſtick, that they which come in,
may ſee the light. -
therefore when thine eye is ſingle, thy whole body alſo is
| full of light: but when thine eye is evil, thy body alſo is
| full of darkneſs.
| which is in thee, be not darkneſs.
34. The light of the body is the eye:
35. Take heed, therefore, that the light
36. If thy whole body
therefore be full of light, having no part dark, the whole
ſhall be full of light, as when the bright ſhining of a candle
doth give thee light.
Chriſt’s diſcourſe in theſe verſes ſhews two things : .
I. What is the ſign we may expect from God, for the confirmation of
The great aud moſt convincing proof of Chriſt’s being ſent
I. A reproof to the people for demanding other figns than what had
already been given them in great plenty ; (v. 29.) The people were ga-
3 * *
thered thick together, a vaſt crowd of them, expeding not ſo much to
have their conſciences informed by the doćtrine of Chriſt, as to have
- their curioſity gratified by his miracles. ...Chriſt knew what brought ſuch
, a multitude together; they came ſeeking a sign, they came to gaze, to
have ſomething to talk of when they came home; and it is an evil genera-
tion which nothing, will awaken and convince, no not the moſt ſenſible
demonſtrations of divine power and goodneſs. - • ‘
. . 2. A promiſe that yet there ſhould be one ſign more given them, dif.
ferent from any that had yet been given them, even the ſign of Jonas the
prophet, which in Matthew is explained, as meaning the reſurrection of
Chriſt. As Jonas being caſt into the ſea, and lying there three days,
and then coming up alive, and preaching repentance to the Ninevites,
was a fign to them, upon which they turned from their evil way, ſo ſhall
the death and reſurre&tion of Chriſt, and the preaching of his goſpel im-
mediately after to the Gentile world, be the laſt warning to the Jewiſh
nation ; if they be provoked to a holy jealouſy by that, well and good ;
but if that do not work upon them, let them look for nothing but utter
ruin. “ The Son of man ſhall be a Sign to this generation;” (v. 30.)
a Sign ſpeaking to them, though a Sign ſpoken againſt by them.
3. A warning to them to improve this ſign, for it was at their peril if
they did not. e -
(1.) The queen of Sheba would riſe up in judgment against them, and
condemn their unbelief, v. 31. She was a ſtranger to the commonwealth
of Iſrael, and yet ſo readily gave credit to the report ſhe heard of the
glories of a king of Iſrael, that, notwithſtanding the prejudices we are
apt to conceive againſt foreigners, ſhe came from the uttermoſt parts of
the earth, to hear his wiſdom, not only to ſatisfy her curioſity, but to in-
form her mind, eſpecially in the knowledge of the true God and his wor-
fhip, which is upon record, to her honour; and behold, a greater than
Solomon is here, ºxsioy Soxopºſió-more than a Solomon is here ; that is,
faith Dr. Hammond, more of wiſdom and more heavenly divine doćtrine
than ever was in all Solomon’s words or writings; and yet theſe wretched
Jews will give no manner of regard to what Chriſt faith to them, though
he be in the midſt of them. - - -- - -
(2.) The Ninevites would riſe up in judgment againſt them, and con-
demn their impenitency; (v. 32.) They repented at the preaching of
Jonas ; but here is preaching which far exceeds that of Jonas, is more
R. awakening, and threatens a much forer ruin than that of
lineveh, and yet none are ſtartled by it, to turn from their evil way, as
the Ninevites did. - -
II. He ſhews what is the ſign that God expects from us, for the evi-
dencing of our faith; and that, is, the ſerious pračtice of that religion
which we profeſs to believe, and a readineſs to entertain all divine truths,
when brought to us in their proper evidence. Now obſerve,
1. They had the light with all the advantage they could defire. For
God, having lighted the candle of the goſpel, did not put it in a ſecret
place, or under a bushel ; Chriſt did not preach in corners. The apoſtles
were ordered to preach the goſpel to every creature; and both Chriſt
and his miniſters, wiſdom and her maidens, cry in the chief places of con-
courſe, v. 33. It is a great privilege that the light of the goſpel is put
on a candlestick, ſo that all that come in, may ſee it, and may ſee by it
where they are, and whither they are going, and what is the true and
ſure and only way to happineſs. -
2. Having the light, their concern was, to have the fight ; or elſe to
what purpoſe had they the light : Be the object ever ſo clear, if the organ
be not right, we are never the better; (v. 34.) The light of the body is
the eye, which receives the light of the candle, when it is brought into
the room. So the light of the ſoul is the underſtanding and judgment,
and its power of diſcerning between good and evil, truth and falſehood.
Now, according as this is, accordingly the light of divine revelation is to
us, and our benefit by it; accordingly it is a favour of life unto life, or
of death unto death. • * *
(1.) If this eye of the ſoul be ſingle, if it ſee clear, ſee things as they
are, and judge impartially concerning them, if it aim at truth only, and
ſeek it for its own ſake, and have not any finiſter by-looks and intentions,
the whole body, that is, the whole ſoul, is full of light, it receives and en-
tertains the goſpel, which will bring along with it into the ſoul both
knowledge and joy; this denotes the ſame thing with that of the good
ground, receiving the word, and understanding it. If our underſtanding
admit the goſpel in its full light, it fills the ſoul, and it has enough to fill
it. And if the ſoul be thus filled with the light of the goſpel, having
no part dark; if all its powers and faculties be ſubjećted to the govern-
ment and influence of the goſpel, and none left unſanétified, then the
whole ſoul shall be full of light, full of holineſs and comfort; it was dark-
ST. LUKE, XI,
| neſs itſelf, but is now light in the Lord, “as when the bright ſhining of
The Phariſees reproved.
| a candle doth give thee light,” v. 36. Note, The goſpel will come into
thoſe ſouls whoſe doors and windows are thrown open to receive it; and
where it comes, it will bring light with it. But, , .
(2.) If the eye of the ſoul be evil, if the judgment be bribed and biaſed
by the corrupt and vicious diſpoſitions of the mind, by pride and envy,
by the love of the world and ſenſual pleaſures ; if the underſtanding be
| prejudiced againſt divine truths, and reſolved not to admit them, though
brought with ever ſo convincing an evidence, it is no wonder that the
whole body, the whole ſoul, is full of darkngſ, v. 34. How can they have
inſtruction, information, direction, or comfort, from the goſpel, that wil-
fully ſhut their eyes againſt it ; and what hope is there of ſuch, what
remedy for them : The inference from hence therefore is, (v. 35.)
“Take heed that the light which is in thee, be not darkneſs.” Take
heed that the eye of the mind be not blinded by partiality and preju-
dice, and finful aims. Be ſincere in your inquiries after truth, and
ready to receive it in the light and love and power of it ; and not as the
| deſired to know God’s will, or deſigned to de it, and therefore no won-
der that they walked on in darkneſs, wandered endleſsly, and periſhed
eternally.
37. And as he ſpake, a certain Phariſee beſought him
to dine with hirn: and he went in, and ſat down to meat.
38. And when the Phariſee ſaw it, he marvelled that he
had not firſt waſhed before dinner. 39. And the Lord
ſaid unto him, Now do ye Phariſees make clean the out-
ſide of the cup and the platter: but your inward part is
full of ravening and wickedneſs. 40. Ye fools, did not
he that made that which is without, make that which is
within alſo 41. But rather give alms of ſuch things as
| ye have : and behold, all things are clean unto you. 42.
But woe unto you Phariſees: for ye tithe mint, and rue,
and all manner of herbs, and paſs over judgment, and the
love of God: theſe ought ye to have done, and not to
leave the other undone. 43. Woe unto you Phariſees :
for ye love the uppermoſt ſeats in the ſynagogues, and
reetings in the markets, 44. Woe unto you Scribes and
hariſees, hypocrites: for ye are as graves which appear
not, and the men that walk over them, are not aware of
them, 45. Then anſwered one of the lawyers, and ſaid
unto him, Maſter, thus ſaying, thou reproacheſt us alſo.
46. And he ſaid, Woe unto you alſo, ye lawyers: for ye
lade men with burthens grievous to be borne, and ye
yourſelves touch not the burthens with one of your fin-
gers. 47. Woe unto you : for ye build the ſepulchres of
the prophets, and your fathers killed them, 48. Truly
ye bear witneſs that ye allow the deeds of your fathers:
for they indeed killed them, and ye build their ſepulchres:
49. Therefore alſo ſaid the wiſdom of God, I will ſend
them prophets and apoſtles, and ſome of them they ſhall
ſlay and perſecute: 50. That the blood of all the pro-
phets, which was ſhed from the foundation of the world,
may be required of this generation; 51. From the blood
| of Abel unto the blood of Zacharias, which periſhed be-
tween the altar and the temple: verily I ſay unto you, it
ſhall be required of this generation. 52. Woe unto you
lawyers: for ye have taken away the key of knowledge:
ye entered not in yourſelves, and them that were entering
in, ye hindered. 53. And as he ſaid theſe things unto
them, the Scribes and Phariſees began to urge him vehe-
mently, and to provoke him to ſpeak of many things:
54. Laying wait for him, and ſeeking to catch ſomething
out of his mouth, that they might accuſe him. -
men of this generation whom Chriſt preached to, who never fincerely
t
*
*.
The Phariſees reproved.
St. LUKE, xi.
Chriſt here faith many of thoſe things to a Phariſee and his gueſts in
a private converſation at table, which he afterward ſaid in a public diſ.
eourſe in the temple; #". 23, ) for what he ſaid in public and pri.
wate, was of a piece. He would not ſay that in a corner, which he durſt
not repeat and ſtand to in the great congregation ; nor would he give
thoſe reproofs to any ſort of ſinners in general, which he durſt not apply
to them in particular as he met with them; for he was, and is, the faith.
jul Witneſs. Here is, - ~ *
I. Chriſt's going to dine with a Pharifee that very civilly invited him
to his houſe; (v. 37.) As he ſhrike, even while he was ſpeaking, a cer-
#ain Phariſte interrupted him with a requeſt to him to come and dine
with him, to come forthwith, for it was dinner-time. We are willing to
hope that the Phariſee was ſo well pleaſed with his diſcourſe, that he
was willing to ſhew him reſpect, and defirous to have more of his com-
pany, and therefore gave him this invitation, and bid him truly welcome;
and yet we have ſome cauſe to ſuſpect that it was with an ill deſign, to
break off his diſcourſe to the people, and to have an opportunity of in-
fmaring him, and getting ſomething out of him which might ſerve for
matter of accuſation or reproach, v. 53, 54. We know not the mind of
this Phariſee; but, whatever it was, Chriſt knew it : if he meant ill, he
ſhall know Chriſt doth not fear him, if well, he ſhall know Chriſt is will-
ing to do him good ; ſo he went in, and ſat down to meat. Note, Chriſt's
diſciples muſt learn of him to be converſable, and not moroſe. Though
we have need to be cautious what company we keep, yet we need not be
rigid, nor muſt we therefore go out of the world.
II. The offence which the Phariſee took at Chriſt, as thoſe of that
fort had ſometimes done at the diſciples of Chriſt for not washing before
dinner, v. 38. He wondered that a Man of his ſančtity, a Prophet, a
Man of ſo much devotion, and ſuch a ſtrićt converſation, would fit down
to meat, and not firſt wash his hands, eſpecially being newly come out of
a mixt company, and there being in the Phariſee's dining-room, no doubt,
all accommodations ſet ready for it, ſo that he needs not fear being troit-
tleſome ; and the Phariſee himſelf and all his gueſts, no doubt, washing,
ſo that he could not be ſingular; what, and yet not waſh : What harm
had it been, if he had waſhed 2 Was it not ſtrićtly commanded by the
canons of their church It was ſo, and therefore Chriſt would not do it,
becauſe he would witneſs againſt their aſſuming of a power to impoſe
that as a matter of religion, which God commanded them not. The cere-
monial law conſiſted in divers washings, but this was none of them, and
therefore Chriſt would not pračtiſe it, no not in complaiſance to the Pha-
riſee who invited him, nor though he knew that offence would be taken
at his omitting of it. -
II. The ſharp reproof which Chriſt, upon this occaſion, gave to the
Phariſees, without begging pardon even of the Pharifee whoſe gueſt he
now was ; for we muſt not flatter our beſt friends in any evil thing.
*
1. He reproves them for placing religion ſo much in thoſe inſtances.
of it, which are only external, and fall under the eye of man, while
thoſe were not only postponed, but quite expunged, which reſpect the
ſoul, and fall under the eye of God, v. 39, 40. Now obſerve here, (1.)
The abſurdity they were guilty of ; “ Te Phariſees make clean the out- |
Jºde only, ye waſh your hands with water, but do not wash your hearts
from wickedngſ : thoſe are full of covetouſneſs and malice, covetouſneſs ||
of men’s goods, and malice againſt good men.” Thoſe would never be
reckoned cleanly ſervants, that waſh only the outſide of the cup their maſ-
ter drinks out of, or the plalter he eats out of, and take no care to make
the inſide clean, which immediately affects the meat and drink, and
mingles with them all the filth that may adhere. The frame and temper
of the mind in every religious ſervice are the inſide of the cup and plat-
ter; the impurity of that infects the ſervices, and therefore to keep our-
felves free from ſcandalous enormities, and yet to live under the dominion
of ſpiritual wickedneſs, is as great an affront to God as it would be for
a ſervant that gives the cup into his maſter’s hand, elean wiped from all
the duſt on the outfide, but within full of cobwebs and ſpiders. Ravening
and wickedneſs, that is, reigning worldlineſs and reigning ſpitefulnſ,
which men think they can find ſome cloak and cover for, are the danger-
ous damning fins of many who have made the outſide of the cup clean
from the more groſs and ſcandalous and inexcuſable fins of whoredom
and drunkenneſs. (2.) A particular inſtance of the abſurdity of it :
(v. 40.) “ refools, did not he that made that which is without, make that
which is within alſo 2 Did not that God who in the law of Moſes ap- ||
pointed divers ceremonial waſhings with which you juſtify yourſelves in
theſe practices and impoſitions, appoint alſo that ye ſhould cleanſe and
purify your hearts He who made laws for that which is without, did
not he even in thoſe laws further intend ſomething within, and by other
VoI, IV. No. 83. -
laws flew how ſittle he regarded the puriffingoftheft, and deputing
| away of the filth of that, if the heart be not made clean?” Or, it may
have regard to God, not only as a Lawgiver, but (which the words ſegå
rather to import) as a Creator. Did not God who madeus theſe bodies,
(and they are fearfully and wonderfully made,) make us thºſe ſouls alfo,
which are more fearfully and wonderfully made; now if he made both, ,
he juſtly expe&ts we ſhould take care of both ; and therefore not only
| waſh the body, which he is the Former of, and make the hands clean in
honour of his work, but waſh the ſpirit,
get the leproſy in the heart cleanſed. - t
To this he ſubjoins a rule for making of our creature-comforts clean
to us ; (v. 4.1.). “It'ſtead of washing your hands before ye go to meat,
give alms of/itch things as ye have,” (r. 3,3]2---of ſuch things as are ſet
ãºfore you, and preſent with you,) “let the poor have their ſhare out of
them, and then all things are clean to you, and you, may uſe them com.
fortably.” Here is a plain alluſion to the law of Moſes, by which it
was provided that certain portions of the increaſe of their land ſhould be
given “to the Levite, the ſtranger, the fatherleſs, and the widow;”
and when that was done, what was reſerved for their own uſe, was cleaf.
to them, and they could in faith pray for a bleſfing upon it, Deut. 26.
12...15. Then we can with comfort enjoy the gifts of God’s bounty our-
which he is the Father of, and
ſelves, when we “ſend portions to them for whom nothing is prepared,”
Neh. 8, 10. Job ate not his moſſel alone, but the fatherleſs ate thereof;
and ſo it was clean to him, (Job 31. 17.) clean, that is, permitted and
allowed to be uſed, and then only it can be uſed comfortably. Note,
What we have, is not our own, unleſs God have his dues out of it ; and
it is by liberality to the poor that we clear up to ourſelves our liberty to
make uſe of our creature-comforts. - -
2. He reproves them for laying ſtreſs upon trifles, and negle&ting the
weighty matters of the law, v. 42. (1.) Thoſe laws which related only
to the means of religion they were very exa ºt in the obſervance of, as
particularly thoſe concerning the maintenance of the prieſts; ?e pay
tithe of mint and rue, pay it in kind and to the full, and will not put off
the prieſts with a modus decimandi or compound for it. By this they
would gain a reputation with the people as ſtrićt obſervers of the law,
and would make an intereſt in the prieſts, in whoſe power it was many a
time to do them a kindneſs; and no wonder if the prieſts and the Phari-
ſees contrived how to ſtrengthen one another’s hands. Now Chriſt does
not condemn them for being ſo exačk in paying tithes, (Theſe things
| ought ye to have done,) but for thinking that that would atone for the
negle&t of their greater duties; for, (2.) Thoſe laws which relate to
the effentials of religion they made nothing of ; Te paſs over judgment
and the love of God, ye make no conſcience of giving men their dues and
| God your hearts. •
3. He reproves them for their pride and vanity, and affectation of pre-
| cedency and praiſe of men ; (v. 43.) “ Te love the uppermoſt ſeats in the
Jºynagogues ;” (or conſiſtoriº where the elders met for government;)
“if ye have not thoſe feats, ye are ambitious of them ; if ye have, ye
are proud of them ; and ye love greetings in the markets, to be compli-
mented by the people and to have their cap and knee.” It is not fitting
uppermoſt, or being greeted, that is reproved, but loving it.
4. He reproves them for their hypocriſy, and their colouring over the
wickedneſs of their hearts and lives with ſpecious pretences; (v. 44.)
“ re are as graves over-grown with graſs, which therefore appear not,
and the men that walk over them, are not aware of them, and ſo they con-
trađt the ceremonial pollution which by the law aroſe from the touch of
a grave.”
Theſe Phariſees were within full of abominations, as a grave
of putrefaction, full of covetouſneſs, envy, and malice ; and yet they con-
cealed it ſo artfully with a profeſſion of devotion, that it did not appear,
ſo that they who converſed with them, and followed their doćirine, were
defiled with fin, infected with their corruptions and ill morals, and yet,
they making a ſhew of piety, ſuſpected no danger by them. . The con-
tagion inſinuated itſelf, and was inſenſibly caught, and thoſe that caught
it, thought themſelves never the worſe. º • * ~ * * -
IV. The teſtimony which he bore alſo againſt the lawyers or Scribes,
who made it their buſineſs to expound the law according to the tradition
of the elders, as the Phariſees did to offſerve the law according to that
tradition. - -
1. There was one of that profeſſion, who reſented what he ſaid againſt
the Phariſees; (v. 45.)- “Maſter, thus ſaying, thow reproacheſt us alſo,
for we are Scribes; and are we therefore hypocrites ?” Note, It is a
common thing for unhumbled finners to call and count reproofs re-
proaches. It is the wiſdom of thoſe who defire to have their in morti-
|
fied, to make a good uſe of reproaches that come from ill will, and to
Y! .
* # St. LUKE, XII.
turn them into reproofs; if we can that way hear of our faults, and
amend them, it is well.; but it is the folly of thoſe who are wedded to
their fins, and reſolved not to part with them, to make an ill, uſe of the
faithful and friendly admonitions given them, which ceme from love, and
to have their paſſions provoked by them as if they were intended for
reproaches, and therefore fly in the face of their reprovers, and jūſtify
themſelves in reječting the reproof. Thus the prophet complained,
(Jer, 6. 10.) “The word of the Lord is to them a reproach, they have
no delight in it.” . This lawyer eſpouſed the Phariſee's cauſe, and ſo
made himſelf partaker of his fins. w *
2. Our Lord Jeſus thereupon took them to taſk; (v. 46.) Woe unto
gou alſo, ye lawyers ; and again, (v. 52.) Woe unto you lawyers. They
bleſſed themſelves in the reputation they had among the people, who
thought them happy men, becauſe they ſtudied the law, and were always
converſant with that, and had the honour of inſtructing people in the
knowledge of that ; but Chriſt denounced woes againſt them, for he ſees
not as man ſees. This was juſt upon him for taking the Phariſee’s part,
and quarrelling with Chriſt becauſe he reproved them. Note, Thoſe
who quarrel with the reproofs of others, and ſuſpect them to be re-
proaches to them, do, but get woes of their own by ſo doing.
(1.) The lawyers are reproved for making the ſervices of religion
more burthenſome to others, but more eaſy to themſelves, than God had ||
made them ; (v. 46.) “ 2^e lade men with burthens grievous to be borne,
by your traditions, which bind them out from many liberties God has |
allowed them, and bind them up to many ſlaveries which God never en-
joined them, to ſhew your authority, and to keep people in awe; but
ge youtſºlves touch, them not with one of your fingers;” that is, [1..]
“Ye will not burthen yourſelves with them, nor be yourſelves bound
by thoſe reſt aints with which you hamper others.” They would ſeem,
by the hedges they pretended to make about the law, to be very ſtrićt
for the obſervance of the law, but if you could ſee their pračtices you
would find not only that they make nothing of thoſe hedges themſelves,
but make nothing of the law itſelf neither ; thus the confeſſors of the
Romiſh church are ſaid to do with their peniteats. [2.] “ Ye will not
lighten them to thoſe ye have power over; ye will not touch them, that
is, either to repeal them, or to diſpenſe with them, when ye find them
to be burthenſome and grievous to the people.” They would come in
with both hands, to diſpenſe with a command of God, but not with a
Jinger, to mitigate the rigour of any of the traditions of the elders.
(2.) They are reproved for pretending a veneration for the me-
mory of the prophets whom their fathers killed, when yet they hated
and perſecuted thoſe in their own day, who were ſent to them on
the ſame errand, to call them to repentance, and direét them to Chriſt,
v. 47...49. *
[1..] Theſe hypocrites among other pretences of piety, built the ſepul-
chres of the prophets; that is, they erected monuments over their graves,
in honour of them, probably with large inſcriptions containing high en-
comiums of them. They were not ſo ſuperſtitious as to enſlsrine their
relics, or to think the devotions the more acceptable to God for their
being paid at the tombs ºf the martyrs; they did not burn incenſe or pray
to them, or plead their merits with God; they did not add that iniquity
to their hypocriſy ; but, as if they owned themſelves the children of the
prophets, their heirs and executors, they repaired and beautified their mo-
numents ſacred to their pious memory. -
[2.] Notwithſtanding this, they had an inveterate enmity to thoſe
in their own day, that came to them in the ſpirit and power of thoſe pro-
phets; and, though they had not yet had an opportunity of carrying it
far, yet they would ſoon do it, for the Wiſdom of God ſaid, that is,
Chriſ himſelf would ſo order it, and did now foretell it, that they would
..ſlay and perſecute the prophets and apoſtles that ſhould be ſent them.
The Wiſdom of God would thus make trial of them, and diſcover their
odious hypocriſy, by ſending them prophets, to reprove them for their
fins, and warn them of the judgments of God. Thoſe prophets ſhould
prove themſelves apoſtles, or meſſengers ſent from heaven, by figns and
wonders' and gifts of the Holy Ghoſt. Or, “I will ſend them prophets
under the ſtyle and title of apoſtles, who yet ſhall produce as good an
authority as any of the old prophets did ; and thoſe they ſhall not only
contradićt and oppoſe, but ſlay, and peſt cute, and put to death.” Chriſt
foreſaw this, and yet did not otherwiſe than as became the Wiſdom of
God in ſending them, for he knew how to bring glory to himſelf in the
iſſue, by the recompenſes reſerved both for the peſſèculors and the per-
Jecuted in the future ſtate.
[3.J That therefore God will juſtly put another conſtrućtion upon
their building of the tombs of the prophets than what they would be
| ledge, ſhut up the kingdom of heaven.
The Lawyers reproved.
thought to intend, and it ſhall be interpreted their allowing of the deeds
of their fathers; (v. 45.) for ſince by their preſent ačtions it appeared
that they had no true value for their prophets, their building of their ſº-
pulchres ſhall have this ſenſe put upon it, that they reſolved to keep
them in their graves, whom their fathers had hurried thither. Joſiah,
who had a real value for prophets, thought it enough not to diſturb the
grave of the man of God at Bethel ; Let no man move his bones, 2 Kings
23. 17, 18. If theſe lawyers will carry the matter further, and will
build their ſepulchres, it is ſuch a piece of over-doing as gives cauſe to ſuſ-
pećt an ill deſign in it, and that it is meant as a cover for ſome defign
againſt prophecy itſelf, like the kiſs of a traitor ; as “he that bleſſeth
his friend with a loud voice, riſing early in the morning, it ſhall be
counted a culſe to him,” Prov. 27. 14. s s :
[4.]. That they muſt expect no other than to be reckoned with, as
the fºllers up of the meaſure of perſecution, v. 50, 51. They keep up
the trade as it were in ſucceſſion, and therefore are reſponfible for the
debts of the company, even thoſe it has been contracting all along from
the blood of Abel, when the world began, to that of Zecharias, and ſo
forward to the end of the Jewiſh ſtate; it ſhall all be required of this ge-
neration, this laſt generation of the Jews, whoſe fin in perſecuting
Chriſt's apoſtles would exceed any of the fins of that kind that their
fathers were guilty of, and ſo would bring wrath upon them to the utter-
moſt, 1 Theſſ. 2. 15, 16. Their deſtruction by the Romans was ſo ter-
rible, that it might well be reckoned the completing of God’s vengeance
upon that perſecuting nation.
(3.) They are reproved for oppoſing the goſpel of Chriſt, and doing
all they could to obſtruct the progreſs and ſucceſs of it, v. 52, [1..]
They had not according to the duty of their place, faithfully expounded
to the people thoſe ſcriptures of the Old Teſtament, which pointed at
the Meſfiah, which if they had been led into the right underſlanding of
by the lawyers, they would readily have embraced him and his doćtrine :
but, inſtead of that, they had perverted thoſe texts, and had caſt a hiſt
before the eyes of the people, by their corrupt gloſſes upon them, and
this is called taking away the key of knowledge; inſtead of uſing that key
for the people, and helping them to uſe it aright, they hid it from them;
this is called, in Matthew, “ſhutting up the kingdom of God againſt
men,” Matth. 23. 13. Note, Thoſe who take away the key of know-
[2.] They themſelves did not
embrace the goſpel of Chriſt, though by their acquaintance with the
Old Teſtament they could not but know that the time was fulfilled, and
the kingdom of God was at hand; they ſaw the prophecies accompliſhed
in that kingdom which our Lord Jeſus was about to ſet up, and yet
would not themſelves enter into it. Nay, [3.] Them that without any
condućt or aſſiſtance of theirs were entering in, they did all they could
to hinder and diſcourage, by threatening to caſt them out of the ſyna-
gogue, and otherwiſe terrifying them. It is bad for people to be averſe
to revelation, but much worſe to be adverſe to it. -
Lastly, In the cloſe of the chapter we are told how ſpitefully and
maliciouſly the Scribes and Phariſees contrived to draw him into a ſnare,
v. 53, 54. They could not bear thoſe cutting reproofs which they muſt
own to be juſt ; but fince what he had ſaid againſt them in particular,
would not bear an action, nor could they ground upon it any criminal ac-
cuſation, and therefore as if, becauſe his reproofs were warm, they hoped
to ſtir him up to fome intemperate heat and paſſion, ſo as to put him off
his guard ; they began to urge him vehemently, to be very fierce upon
him, and to provoke him to ſpeak of many things, to propoſe dangerous
queſtions to him, laying wait for ſomething which might ſerve the de-
fign they had of making him either odious to the people, or obnoxious to
the government, or both. Thus did they ſeek occaſion againſt him,
like David’s enemies that did every day wreſt his words, Pſ. 56. 5.
Evil men dig up miſchief. Note, Faithful reprovers of fin muſt expect to
have many enemies, and have need to ſet a watch before the door of their
lips, becauſe of their obſervers that watch for their halting. The pro-
phet complains of thoſe in his time, who “make a man an offender for
a word, and lay a ſnare for him that reproveth in the gate,” Iſa. 29. 21.
| That we may bear trials of this kind with patience, and get through
them with prudence, let us “confider him who endured ſuch contradic-
tion of finners againſt himſelf.”
CHAP. XII.
In this chapter, we have divers excellent diſbourſes of our Saviour's upon
various occaſions; many of which are to the ſame purport with what we
had in Matthew upon other the like occaſions; for we may ſuppoſe that
Chriſt's Charge to his Apoſtles.
... our Lord Jeſus preached the ſame doctrines, andpreſſed the ſame duties,
at ſeveral times, in ſeveral companies, and that one of the evangeliſts took |
them as he delivered them at one time, and another at another time; and
... we need thus to have precept upon precept, line upon line. Here, I.
... Chriſt warns his diſciples to take heed of hypocriſy, and of cowardice in
... professing christianity and preaching the goſpel, v. 1...12. II. He gives
a caution againſt covetouſneſs, upon occaſion of a covetous motion made to
him, and illuſtrates that caution by a parable of a rich man ſuddenly cut
off by death in the midst of his worldly projects and hopes, v. 13.21.
III. He encourages his diſciples to cast all their care upon God, and to
... live eqſ) in a dependence upon his providence, and engages them to make
religion their main buſineſs, v. 22.34. IV. He stirs them up to watch-
fulneſs for their Maſter's coming, from the conſideration of the reward of
thoſe who are then ſound faithfu%, and the punishment of thoſe who are
jound unfaithful, v. 35.48. W. He bids them expect trouble and per-
ſecution, v. 49.53. VI. He warns the people to obſerve and improve
, the day of their opportunities, and to make their peace with God in time,
v. 54.59. º
1. N the mean time, when there were gathered to-
Ji gether an innumerable multitude of people, inſo-
much that they trode one upon another, he began to ſay
unto his diſciples firſt of all, Beware ye of the leaven of
the Phariſees, which is hypocriſy. 2. For there is no-
thing w
that ſhall not be known. 3. Therefore whatſoever ye
have ſpoken in darkneſs, ſhall be heard in the light:
and that which ye have ſpoken in the ear in cloſets,
ſhall be proclaimed upon the houſetops. 4. And I ſay
unto you, my friends, Be not afraid of them that kill
the body, and after that have no more that they can do.
5. But I will forewarn you whom you ſhall fear : Fear
him, which, after he hath killed, hath power to caſt into
hell; yea, I ſay unto, you, Fear him. 6. Are not five
fparrows ſold for two farthings, and not one of them is
forgotten before God 2 7. But even the very hairs of
your head are all numbered. Fear not therefore: ye
are of more value than many ſparrows. 8. Alſo I ſay
unto you, Whoſoever ſhall confeſs me before men, him
ſhall the Son of man alſo confeſs before the angels of
God. 9. But he that denieth me before men, ſhall be
denied before the angels of God. 10. And whoſoever
ſhall ſpeak a word againſt the Son of man, it ſhall be for-
given him: but unto him that blaſphemeth againſt the
Holy Ghoſt, it ſhall not be forgiven. 11. And when
they bring you unto the ſynagogues and unto magiſtrates
and powers, take ye no thought how or what thing ye
ſhall anſwer, or what ye ſhall ſay: 12. For the Holy
Ghoſt ſhall teach you in the ſame hour what ye ought to
ſay.
We find here, º
I. A vaſt auditory that was got together to hear Chriſt preach. The
Scribes and Phariſees ſought to accuſe him, and do him miſchief; but
the people, who were not under the bias of their prejudices and jealou-
fies, ſtill admired him, attended on him, and did him honour; (v. 1.)
In the mean time, while he was in the Phariſee's houſe, contending with
|
covered, that ſhall not be revealed ; neither hid,
them that ſought to inſnare him, the people got together for an after-
noon-fermon, a fermon after dinner, after dinner with a Phariſee; and
he would not diſappoint them. Though in the morning-ſermon, when
they were gathered thick tºgether, (ch. 11. 29.) he had ſeverely reproved
them, as an evil generation that ſeek a ſign, yet they renewed their at-
tendance on him ; ſo much better could the people bear their reproofs
than the Phariſees their’s. The more the Phariſees ſtrove to drive the
people from Chriſt, the more flocking there was to him. Here was an
“innumerable multitude of people gathered together, ſo that they trode
one upon another,” in labouring to get foremoſt, and to come within
*~
g
this auditory.
hearing. It is a good fight to ſee people thus forward to hear the
word, and venture upon inconvenience and danger rather than miſs an
opportunity for their ſouls. Who are theſe that thus fly like the
doves to their windows P. Iſa. 60. 8. . When the net is caſt where there
à ſuch a multitude of fiſh, it may be hoped that ſome will be in-
cloſed. . . * ‘. . . .
II. The inſtructions which he ga
t
ve his followers, in the hearing of
1. He began with a caution againſt hypocriſy. This he ſaid to his
diſciples first of all; either to the twelve, or to the ſeventy. Theſe wére.
his more peculiar charge, his family, his ſchool, and therefore he parti-
cularly warned them as his beloved ſºns; they made more profeſſion of
religion than others, and hypocriſy in that, was the fin they were moſt in
danger of They were to preach to others, and if they prevaricate, cor-
rupt the word, and deal deceitfully, hypocriſy would be worſe in them
than in others. . And beſides, there was a Judas among them, that was
a hypocrite, and Chriſt knew it, and would hereby ſtartle him, or leave
him inexcuſable. . Chriſt’s diſciples were, for aught we know, the best
men then in the world, yet needed to be cautioned againſt hypocriſy.
Chriſt ſaid this to the diſciples, in the hearing of this great multitude,
rather than privately when he had them by themſelves, to add the greater
weight to the caution, and to let the world know that he would not
countenance hypocriſy, no, not in his own diſciples. *
Now obſerve, - - -
(1.) The deſcription of that fin which he warns them againſt; it is
the leaven of the Phariſees. [1..] It is leaven, it is ſpreading as leaven,
insinuates itſelf into the whole man, and all that he does; it is ſwelling
and/ouring as leaven, for it puffs men up with pride, imbitters them with
malice, and makes their ſervice unacceptable to God. [2.] It is the
leaven of the Phariſees ; “It is the fin they are moſt of them found in.
Take heed of imitating them ; be not you of their ſpirit; do not you
diſſemble in Chriſtianity as they do in Judaiſm ; make not your religion
a cloak of maliciouſneſs, as they do their’s.”
(2.) A good reaſon againſtit; (v. 2, 3,) “ For there is nothing covered,
that shall not be revealed. It is to no purpoſe to diſſemble, for, ſooner or
later, truth will come out ; and a lying tongue is but for a moment. If
you ſpeak in darkneſs that which is unbecoming you, and is inconfiſtent
with your public profeſſions, it shall be heard in the light ; , ſome way or
other it ſhall be diſcovered, a bird of the air shall carry the voice, (Eccl.
10. 20.) and your folly, and falſehood will be made manifest.” The
iniquity that is concealed with a ſhew of piety, will be diſcovered, per-
haps in this world, as Judas’ was, and Simon Magus’, at furtheft, in
the great day, when theſecrets of all hearts ſhall be made manifest, Eccl.
12. 14. Rom. 2. 16. If men's religion prevail not to conquer and cure
the wickedneſs of their hearts, it ſhall not always ſerve for a cloak. The
day is coming, when hypocrites will be ſtripped of their fig-leaves.
2. To this he added a charge to them, to be faithful to the truſt re-
| poſed in them, and not to betray it, through cowardice or baſe fear.
Some make v. 2, 3, to be a caution to them not to conceal thoſe things
which they had been instructed in, and were employed to publiſh to the
world. “Whether men will hear, or whether they will forbear, tell
them the truth, the whole truth, and nothing but the truth; what has
been ſpoken to you, and you have talked of among yourſelves, privately,
and in corners, that do you preach publicly, whoever is offended; for if
§. pleaſe men, you are not Christ’s ſervants, nor can you pleaſe him,”
3al. 1. 10. -
But this was not the worſt of it; it was likely to be a ſuffering cauſe,
though never a sinking one, let them therefore arm themſelves with
courage; and divers arguments are furniſhed here, to ſteel them with a
holy reſolution in their work. Conſider,
(1.) “The power of your enemies is a limited power, v. 4. Iſāy
unto you my friends,” (Chriſt’s diſciples are his friends, he calls them
Jriends, and gives them this friendly advice,) “ be not afraid ; do not
diſquiet yourſelves with tormenting fears of the power and rage of men.”
Note, Thoſe whom Chriſt owns for his friends, need not be afraid of any
enemies. “Be not afraid, no, not of them that kill the body; let it not
be in the power, not only of ſcoffers, but even of murderers, to drive you
off from your work, for you that have learned to triumph over death,
may ſay, even of them, Let them do their worſt, after that there is no
more that they can do ; the immortal foul lives, and is happy, and enjoys
itſelf and its God, and ſets them all at defiance.” Note, Thoſe can do
Chriſt’s diſciples no real harm, and therefore ought not to be dreaded,
who can but kill the body; for they only ſend that to its reſt, and the
ſoul. to its joy, the ſooner.
- - • s sº
* * - * ~s. º & º
* * º:
“. . . . . . . .” 3. 3 - .. .*
* ... . . . . . . . ST, LUKE, XII.
(2) God is to be fºrád more than the moſt powerful men; (v.5.)
* f will forewarniggu whom you shall fear; that you may fear man leſs,
fear Gód more. Moſes conquers his fear of the wrath of the king, by
having an eye to him that is inviſible. By owning Christ you may incur
the wrath of men, which can reach no further than to put you to death ;
and without God’s permiſſion they cannot do that ;) but by denying
Chriſt, and diſowning him, you will incur the wrath of God, which has
power to ſend you to hell, and there is no reſiſting of it; now of two evils
the leaſt is to be choſen, and the greateſt to be dreaded, and therefore I
unto you, Fear him.” “It is true,” ſaid that bleſſed martyr, Biſhop
Jº: -
#. “...life is ſweet, and death bitter; but etermal life is more ſweet,
and eternal death more bitter.” & .
(3.) The lives of good chriſtians and good miniſters are the particular
care of the Divine Providence, v. 6, 7. To encourage us in times of
difficulty and danger, we muſt have recourſe to our firſt principles, and
touild upon them; now a firm belief of the doćtrine of God’s univerſal
providence, and the extent of it, would be ſatisfying to us, when at any
time we are in peril, and would encourage us to truſt God in the way of
duty. [1..] Providence takes cognizance of the meanes; creatures; even
of the ſparrows. “ Though they are of ſuch ſmall 'ſmall account, that
*~...~.
jive of them are ſold for two farthings, yet not one of them is forgotten of
God, but is provided for, and notice is taken of its death. Now, ye are
of more value than many ſparrows, and therefore ye may be ſure ye are
270?ſ”; though impriſoned, though baniſhed, though forgotten by
yóur friends ; much more ‘precious in the fight of the Lord is the
death of ſaints’ than the death of ſparrows.” [2.] Providence takes
cognizance of the meanest interest of the diſciples of Chriſt; (v. 7.)
“Even the very hairs of your head are all numbered ; much more are
vour fighs and tears numbered, and the drops of your blood, which ye
ſhed for Chriſt’s name-ſake.” An account is kept of all your loſſes, that
they may be, and without doubt they ſhall be, recompenſed unſpeakably
to your advantage.” - . -
(4.) “You will be owned or diſowned by Chriſt in the great day, ac-
cording as you now own or diſown him,” v. 8, 9. [1..] To engage us
to confeſs Christ before men, whenever we may loſe or ſuffer for our con-
ſtancy to him, and how dear ſoever it may coſt us, we are aſſured that
they who confeſs Christ now, ſhall be owned by him in the great day
before the angels of God, to their everlaſting comfort and honour. Jeſus
Chriſt will confeſs, not only that he ſuffered for them, and that they are
to have the benefit of his ſufferings, but that they ſuffered for him, and
that his kingdom and intereſt on earth were advanced by their ſufferings;
and what greater honour can be done them 2 [2.] To deter us from
denying Chriſt, and a cowardly déſerting of his truths and ways, we are
here aſſured that thoſe who deny Christ, and treacherouſly depart from
him, whatever they may ſave by it, though it were life itſelf, and what-
ever they may gain by it, though it were a kingdom, will be vaſt loſers
at laſt, for they ſhall be denied before the angels of God; Chriſt will not
Know them, will not own them, will not ſhew them any favour, which
will turn to their everlaſting terror and contempt. By the ſtreſs here
iaid upon their being confeſſed or denied before the angels of God, it ſhould
deem to be a confiderable part of the happineſs of glorified ſaints, that
they will not only ſtand right, but ſtand high, in the eſteem of the holy
angels ; they will love them, and honour them, and own them, if they be
Chriſt’s ſervants; they are their fellow-ſervants, and they will take them
for their companions. On the contrary, a confiderable part of the miſery
of damned finners will be, that the holy angels will abandon them, and
will be the pleaſed witneſſes, not only of their diſgrace, as here, but of
their miſery, for they ſhall be tormented in the preſence of the holy angels,
(Rev. 14. 10.) who will give them no relief. -
(5.) The errand they were ſhortly to be ſent out upon, was of the
higheſt and laſt importance to the children of men, to whom they were
ſent, v. 10. Let them be bold in preaching the goſpel, for a forer and
heavier doom would attend thoſe that rejećted them, (after the Spirit
was poured out upon them, which was to be the last method of convic-
tion,) than thoſe that now rejećted Chriſt himſelf, and oppoſed him ;
“Greater works than theſe shall ye do, and, conſequently, greater will be
the puniſhment of thoſe that blaſepheme the gifts and operations of the
Holy Ghoſt in you, , ‘Whoſoever ſhall ſpeak a word againſt the Son
of man,” ſhall, ſtumble at the meanneſs of his appearance, and ſpeak
ſlightly and ſº of him, it is capable of ſome excuſe ; Father, for-
give them, for they know not what they do. But unto him that blaſphemes.
the Holy Ghost, that blaſphemes the chriſtian doćtrine, and maliciouſly
oppoſes it, after the pouring out of the Spirit, and his atteſtation of
Chriſt's being glorifted, (A&ts 2, 33.--5, 32.) the privilege of theJør-
ſay, and how to
;
Worldly-mindedneſs expoſed.
givenſ offins ſhall be denied, he ſhall have no benefit by Chriſt and his
| goſpel; you may ſhake off the duſt of your feet againſt thoſe that do ſo,

and give them over at incurable; they have forfeited that repentance and
that remiſſion which Chriſt was exalted to give, and which you are cam-
miſſioned to preach.” The fin, no doubt, wäs the more daring, and, con-
ſequently, the caſe the more deſperate, during the continuance of the ex-
traordinary gifts and operations of the Spirit in the church, which were
intended for a fign to them who believed not, 1 Cor. 14. 22. Thoſe who,
though they were not convinced by them at firſt, yet admired them,
there were hopes of, but thoſe who blaſphemed them were given over.
(6.) Whatever trials they ſhould be called out to, they ſhould be ſuf.
ficiently furniſhed for them, and honourably brought through them,
| v. 11, 12. The faithful martyr for Chriſt has not only Jifferings to un-
dergo, but a testimony to bear, a good confeſſion to witneſs, and is con-
cerned to do that well, ſo that the cauſe of Chriſt may not ſuffer, though
he ſuffer for it : and if this be his care, let him caſt it upon God;
“When they bring you into the ſynagogues, before church-rulers, before
the Jewiſh courts, or before magistrates and powers, Gentile rulers, ru-
lers in the ſtate, to be examined about your doćtrine, what it is, and
what the proof of it; take no thought what ye shall anſwer,” [1.3
“That ye may ſave yourſelves. Do not ſtudy by what art or rhetoric
to mollify your judges, or by what tricks in law to bring yourſelves off,
if it be the will of God that you ſhould come off, and your time is not
yet come, he will bring it about effectually.” [2] That ye may ſervé
your Maſter ; aim at this, but do not perplex yourſelves about it, for
the Holy Ghost, as a Spirit of wiſdom, shall teach you what ye ought to
ſay it, ſo as it may be for the honour of God and his
cauſe.” - - . 4. - - -
13. And one of the company ſaid unto him, Maſter,
ſpeak to my brother, that he divide the inheritance with
me. 14. And he ſaid unto him, Man, who made me a
judge, or a divider over you? 15. And he ſaid unto
them, Take heed and beware of covetouſneſs : for a man’s
life confifteth not in the abundance of the things which he
poſſeſſeth. , 16. And he ſpake a parable unto them, ſaying,
The ground of a certain rich man brought forth plenti-
fully: 17. And he thought within himſelf, faying, What
ſhall I do, becauſe I have no room where to beſtow m
fruits 18. And he ſaid, This will 1 do: I will pull down
my barns, and build greater; and there will I beſtow all
my fruits and my goods. 19. And I will ſay to my ſoul,
Soul, thou haſt much goods laid up for many years; take
thine eaſe, eat, drink, and be merry. 20. But God ſaid
unto him, Thou fool, this night thy foul ſhall be required
of thee: then whoſe ſhall thoſe things be which thou haſt
provided ?. 21. So is he that layeth up treaſure for him:
ſelf, and is not rich toward God. * -

•º
We have, in theſe verſes, - -
I. The application that was made to Chriſt, very unſeaſonably, by
one of his hearers, deſiring him to interpoſe between him and his brother,
in a matter that concerned the eſtate of the family; (v. 9.) “ Master,
Jpeak to my brother; ſpeak as a Prophet, ſpeak as a King; fpeak with
authority ; he is one that will have regard to what thou ſayeſt; ſpeak.
to him, that he divide the inheritance with me.” Now, . . .
| 1. Some think that his brother did him wrong, and that he appeals to
Chriſt to right him, becauſe he knew the law was coſtly. His brother
was ſuch a one as the Jews called Ben-hameſen—a ſon of violence, that
took not only his own part of the eſtate, but his brother’s too, and for-
cibly detained it from him. Such brethren there are in the would, who
have no ſenſe at all either of natural equity or natural affection, who make
a prey of thoſe whom they ought to patronize and protećt. They who
are ſo wronged, have a God to go to, who will erecute judgment and juſ-
tice for thoſe that are oppreſſed. -
2. Others think that he had a mind to do his brother wrong, and would
have Chriſt to aſſiſt him ; that, whereas the law gave the elder brother a
double portion of the eſtate, and the father himſelf could not diſpoſe of
| what he had but by that rule, (Deut. 21. 16, 17.) he would have Chriſt
|
to alter that law, and to oblige his brother, who perhaps was a follower
2'
. . . . . . St. LUKE, XII.
Worldly-mindedneſs expoſed.
uf Chriſt at large, to divide the inheritance equally with him, in gavel-
kind, ſhare and ſhare alike, and to allot him as much as his elder brother.
warn againſt covetouſineſs, wasowsłia—a deſire of having more, more than
getting his own, but a ſinful defire of getting more than his own.
made me a Judge, or Divider over you ? In matters of this nature, Chriſt
would not aſſume either a legiſlative power to alter the ſettled rule of in-
heritances, or a judicial power to determine controverfies concerning
them ; he could have done the judge’s part, and the lawyer's, as well as
he did the phyſician’s, and have ended ſuits at law as happily as he did
diſeaſes; but he would not, for it was not in his commiſſion ; Who made
{. a Judge P. Probably, he refers to the indignity done to Moſes by his
rethren in Egypt, which Stephen upbraided the Jews with, Aëts 7.
27, 35.
miſtake, will not admit his appeal, (it was coram ††.
the proper judge,) and ſo diſmiſſes his bill. If he had come to him to
defire him to affift his purſuits of the heavenly inheritance, Chriſt would
have given him his beſt help ; but as to this matter he has nothing to
do : Who made me a Judge P. Note, Jeſus Chriſt was no Uſurper, he
took no honour, no power, to himſelf, but what was given him, Heb.
5. 5. Whatever he did, he could tell by what authority he did it, and
'who gave him that authority. z
Now this ſhews us what is the natºre and conſtitution of Chriſt's king-
dom; it is a ſpiritual kingdom, and not of this world. 1. It does not
interfere with civil powers, nor take the authority of princes out of their
hands. Chriſtianity leaves the matter as it found it, as to civil power.
2. It does not intermeddle with civil rights; it obliges all to do juſtly,
according to the ſettled rules of equity, but dominion is not founded in
grace. 3. It does not encourage our expectations of worldly advantages
by our religion. If this man will be a diſciple of Chriſt, and expe&ts
that, in confideration of that, Chriſt ſhould give him his brother’s eſtate,
he is miſtaken ; the rewards of Chriſt’s diſciples are of another nature.
4. It does not encourage our contests with our brethren, and our being
rigorous and high in our demands, but rather, for peace-ſake, to recede
from our right. 5. It does not allow miniſters to entangle themſelves in
the affairs of this life, (2 Tim. 2. 4.) to leave the word of God, to ſerve
Żables. There are thoſe whoſe buſineſs it is, let it be left to them, Tractent
Jabrilia fabri—Each workman to his proper craft. -
III. The neceſſary caution which Chriſt took occaſion from hence to
give to his hearers. Though he came not to be a Divider of men’s
eſtates, he came to be a Dire&tor of their conſciences about them, and
would have all take heed of harbouring that corrupt principle which
they ſaw to be in others the root of ſo much evil. Here is, -
1. The caution itſelf; (v. 15.) Take heed and beware of covetouſneſs;
$g?'ls—“Obſerve yourſelves, keep a jealous eye upon your own hearts, left
covetous principles ſteal into them, and puxadasa'0s—preſerve yourſelves,
keep a strict hand upon your own hearts, left covetous principles rule
and give law in them.” Covetouſneſs is a fin which we have need con-
ſtantly to watch against, and therefore frequently to be warned against.
2. The reaſon of it, or an argument to enforce this caution; “ For
a man’s life confiſteth not in the abundance of the things which he poſ.
‘ſeſſeth ; that is, “Our happineſs and comfort do not depend upon our
having a great deal of the wealth of this world.” (1.) The life of the
Jöul, undoubtedly, doth not depend upon it, and the ſoul is the man.
The things of the world will not ſuit the nature of a ſoul, nor ſupply its
needs, nor ſatisfy its defires, nor laſt ſo long as it will laſt. Nay, (2.)
Even the life of the body and the happineſs of that do not confift in an
abundance of theſe things ; for many live very contentedly and eaſily,
and get through the world very comfortably, who have but a little of
the wealth of it ; (a dinner of herbs with holy love is better than a feast
offat things,) and, on the other hand, many live very miſerable, who
have a great deal of the things of this world ; they poſſeſs abundance,
and yet have no comfort of it ; they bereave their ſouls of good, Eccl.
4.8. Many who have abundance, are diſcontented and fretting, as
Ahab and Haman ; and then what good doth their abundance do them. |
3. The illuſtration of this by a parable ; the ſum of which is to ſhew
the folly of carnal worldlings while they live, and their miſery when they
die, which is intended not only for a check to that man who came to jº
Chriſt with an addreſs about his eſtate, while he was in no care about his
ſoul and another world, but for the enforcing of that neceſſary caution
to us all, to take heed of covetouſneſs,
Vol. IV, No. 83. *
**
II. Chriſt's refuſal to interpoſe in this matter; (v. 14.) Man, who
w
- “If I ſhould offer to do this, you would taunt me as you did
Moſes, Who inade thee a Judge, or a Divider P” He correóts the man's |
The parable gives us the life and
| death of a rich man, and leaves us to judge whether he was a happy
| Iſhan. º Y - . . . . . . . . . . - - - -
F ſuſpect that this was the caſe, becauſe Chriſt takes occaſion from it to || -
- an ||(v. 16.) “The ground of a certain rich man brought forth plentifully,”
God in his providence has allotted us... It was not a lawful defire of | -
(1.) Here is an account of his worldly wealth and abundance,
%aga-regio—the country. He fiad a whole country to himſelf, a lord-
| ſhip of his own; he was a little prince. Obſerve, His wealth lay much
in the fruits of the earth, for the king himſelf is ſerved of the field, Eccf.
5. 9. He had a great deal of ground, and his ground was fruitful; much
would have more, and he had more. Note, The fruitfulneſs of the earth
is a great bleſfing, but it is a bleſſing which God often gives plentifully
to wicked men, to whom it is a ſnare, that we may not think to judge ºf
his love or hatred by what is before us. -
(2.) Here are the workings of his heart, in the midſt of this abun-
dance. We are here told what he thought within himſelf, v. 17. Note,
The God of heaven knows and obſerves whatever we think within otiş-
ſelves, and we are accountable to him for it. He is both a Diſcerner and
Judge of the thoughts and intents of the heart. We miſtake if we ima-
gine that thoughts are hid, and thoughts are free. g
Let us here obſerve, - - -
[2.] What his cares and concerns were. When he ſaw an extraordi-
nary crop upon his ground, inſtead of thanking God for it, or rejoicing
in the opportunity it would give him of doing the more good, he afflićts
himſelf with this thought, “What ſhall I do, becauſe, I have no room.
where to beſtow my fruits * He ſpeaks as one at a loſs, and full of per-
plexity. What shall I do now * The pooreſt beggar in the country, that
did not know where to have a meal’s meat, could not have ſaid a more
anxious word. Diſquieting care is the common fruit of an abundance
of this world, and the common fault of thoſe that have abundance. The
more men have, the more perplexity they have with it, and the more ſo-
licitous they are to keep what they have, and to add to it how to ſpare,
and how to ſpend ; ſo that even the abundance of the rich will not ſuffer
them to ſleep, for thinking what they ſhall do with what they have, and
how they ſhall diſpoſe of it. The rich man ſeems to ſpeak it with a
figh, What shall I do º And if you aſk, Why, what is the matter?
Truly he has abundance of wealth, and wants a place to put it in, that
is all. ~ .
[2.] What his projects and purpoſes were, which were the reſult of his
cares, and were indeed abſurd and fooliſh like them ; ſº 18.) “ This
will I do, and it is the wiſeſt courſe I can take ; I will pull down my
barns, for they are too little, and I will build greater, and there will 7
bestow all my fruits and my goods, and then I ſhall be at eaſe.” Now
here, First, It was folly for him to call the fruits of the ground his
fruits and his goods. He ſeems to lay a pleafing emphaſis upon that,
my fruits and my goods ; whereas what we have, is but lent us for our
uſe, the property is ſtill in God; we are but ſtewards of our Lord's
goods, tenants at will of our Lord’s land. It is my corn (faith God)
and my wine, Hoſ. 2, 8, 9.. Secondly, It was folly for him to hoard up
what he had, and then to think it well bestowed; There will I beſtow it
all ; as if none muſt be beſtowed upon the poor, none upon his family,
none upon the Levite and the stranger, the fatherleſs and the widow, but
all in the great barn. Thirdly, It was folly for him to let his mind riſe
with his condition ; when his ground brought forth more plentifully than
uſual, them to talk of bigger barns, as if the next year muſt needs be as
fruitful as this, and much more abundant, whereas the barn might be as
much too big the next year as it was too little this. Years of famine
commonly follow years of plenty, as they did in Egypt; and therefore
he had better to have stacked ſome of his coin this once. Fourthly, It
was folly for him to think to eaſe his care by building new barns, for the
building of them would but increaſe his care; thoſe know that, who
know any thing of the ſpirit of building. The way that God preſcribes
for the cure of inordinate care, is certainly ſucceſsful, but the way of the
world does but increaſe it. And befides, when he had done this, there
were other cares that would ſtill attend him ; the greater the barns, ſtill
the greater the cares, Eccl. 5. 10. Fifthly, It was folly for him to con-
trive and reſolve all this alſolutely and without reſerve. This I will do,
I will pull down my barns, and I will build greater, yea that I will ;
without ſo much as that neceſſary proviſo, If the Lord will, I shall live,
Jam. 4. 13, 14. Peremptory projećts are fooliſh proječts; for our times
are in God’s hands, and not in our own, and we do not ſo much as
know what shall be on the morrow. -
[3.] What his pleasing hopes and eagectations were, when he had made
good thoſe projects; “Then I will ſay to my ſoul, upon the credit of this
ſecurity, whether God fay it or no, Soul, mark what I ſay, thou hast
niuch goods laid up for many yº. § theſe barns; now take thine caſe,

. . . . . . . . . . . . . ST. LUKE, XII.
enjoy thyſelf, eat, drink, and be merry” v. 19. Here alſo appears his
folly, as much in the enjoyment of his wealth, as in the purſuit of it.
First, It was folly for him to put off his comfort in his abundance, till |
he had compaſſed his projećts concerning it. When he has built bigger
barns, and filled them, (which will be a work of time,) then he will take
his eaſe; and might he not as well have done that now P Grotius here
quotes the ſtory of Pyrrhus, who was projećting to make himſelf maſter of
Sicily, Africa, and other places, in the proſecution of his vićtories ;
Well, faith his friend Cyneas, and what muſt we do then : Posted wivenus,
faith he, Then we will live; 4t hoc jam licet, faith Cyneas, We may live
now if we pleaſe. Secondly, It was folly for him to be confident that his
goods were laid up for many years, as if his bigger barns would be ſyer ||
than thoſe-he had ; whereas in an hours’ time they might be burnt to
the ground, perhaps by lightning, which there is no defence againſt, and
all that was laid up in them. A few years may make a great change ;
“moth and ruſt may corrupt, or thieves break through, and ſteal.”
Thirdly, It was folly for him to count upon certain eaſe, when he had laid
up abundance of the wealth of this world, whereas there are many things
that may make people uneaſy in the midſt of their greateſt abundance.
One dead fly may ſpoil a whole pot of precious ointment; and one thorn |
a whole bed of down. Pain and fickneſs of body, diſagreeableneſs of
relations, and eſpecially a guilty conſcience, may rob a man of his eaſe,
who has ever ſo much of the wealth of this world. Fourthly, It was
folly for him to think of making no other uſe of his plenty than to eat
and drink, and to be merry ; to indulge the fleſh, and gratify the ſenſual
appetite, without any thought of doing good to others, and being put
thereby into a better capacity of ſerving God and his generation; as if
we lived to eat, and did not eat to live, and the happineſs of man con-
fifted in nothing elſe but in having all the gratifications of ſenſe wound
up to the height of pleaſurableneſs. Fifthly, It was the greateſt folly
of all to ſay all this to his ſoul. If he had ſaid, Body, take ihine eaſe, for
thou hast goods laid up for many years, there had been ſenſe in it ;
but the ſoul, confidered as an immortal ſpirit, ſeparable from the body,
was no way intereſted in a barn full of corn, or a bag full of gold. If he
had had the ſoul of a ſwine, he might have bleſſed it with the ſatisfaction
of eating and drinking ; but what is this to the ſoul of a man, that has
exigencies and defires which theſe things will be no ways ſuited to ? It is
the great abſurdity which the children of this world are guilty of, that
they portion their ſouls in the wealth of the world and the pleaſures of
ſenſe. g
(3.) Here is God’s ſentence upon all this ; and we are ſure that his
judgment is according to truth. He ſaid to himſelf, ſaid to his ſoul,
Take thine eaſe ; if God had ſaid ſo too, the man had been happy, as his
Spirit witneſſes with the ſpirit of believers, to make them eaſy; but God
Jaid quite otherwiſe; and by his judgment of us we muſt ſtand or fall,
not by ours of ourſelves, 1 Cor. 4. 3, 4. His neighbours bleſſed him,
(Pſ. 10. 3.) praiſed him as doing well for himſelf; (Pſ. 49. 18.) but
God ſaid he did ill for himſelf “Thou fool, this night thy ſoul ſhall be
required of thee,” v. 20. God ſaid to him, that is, decreed this con-
cerning him, and let him know it either by his conſcience or by ſome
awakening providence, or rather by both, together. This was ſaid when
he was in the fulneſs of his ſufficiency, (Job 20. 22.) when his eyes were
held waking upon his bed with his cares and contrivances about enlarging
his barns, not by adding a bay or two more of building to them, which
might ſerve to anſwer the end, but by pulling them down, and building
greater, which was requiſite to pleaſe his fancy. When he was forecaſt-
ing this, and had brought it to an iſſue, and then lulled himſelf aſleep
again with a pleaſing dream of many years’ enjoyment of his preſent im-
provements, then God ſaid this to him. Thus Belſhazzar was ſtruck with
terror by the hand-writing on the wall, in the midſt of his jollity. Now
obſerve what God ſaid, [1..] The charaćter he gave him, Thou fool,
thou Nabal, (alluding to the ſtory of Nabal,) that fool ; Nabal is his
name, and folly is with him, whoſe heart was ſtruck dead as a stone when
he was regaling himſelf in his abundance of his proviſion for his ſheep-
ſhearers. Note, Carnal worldlings are fools, and the day is coming
when God will call them by their own name, Thou ſool, -and they will
call themſelves ſo. [2.] The ſentence he paſſed upon him, a ſentence
of death; “This night, thy ſoul ſhall be required of thee; they ſhall
require thy ſoul,” (ſo the words are,) and then “whoſe ſhall thoſe
things be which thou haſt provided ?” He thought he had goods that
ſhould be his many years, but he muſt part from them this night; he
thought he ſhould enjoy them himſelf, but he muſt leave them to he
knows not who... Note, The death of carnal worldlings is miſerable
in itſelf and terrible to them. **
$.
require it as a guilty ſoul to be puniſhed.
all, here is an end of all, Iſa. 21. 4.
Jelf that is to be denied.
Worldly-mindedneſs expoſed.
Firſt, It is a force, an arreſt, it is the requiring of the ſoul, that ſoul
that thou art making ſuch a fool of ; what haſt thou to do with a ſoul,
who canſt uſe it no better Thy ſoul ſhall be required; that intimated
that hé is loath to part with it. A good man, who has taken his heart
off from this world, cheerfully reſigns his ſoul at death, and gives it up ;
but a worldly man has it torn from him with violence, it is a terror to him
to think of leaving this world. They shall require thy ſoul : God ſhall
require it, he ſhall require an account of it; “Man, woman, what haſt
thog done with thy ſoul ? Give an account of that ſtewardſhip.” They
shall, that is, evil angels, as the meſſengers of God’s juſtice. As good
angels receive gracious ſouls to carry them to their joy, ſo evil angels
receive wicked ſouls to carry them to the place of torment ; they ſhall
The Devil requires the ſoul
as his own, for it did, in effect, give itſelf to him.
Secondly, It is a ſurpriſe, an unexpected force. It is in the night, and
terrors in the night are moſt terrible. The time of death is day-time to
a good man, it is his morning ; but it is night to a worldling, a dark
night, he lies down in ſorrow. It is this night, this preſent night, with-
out delay, there is no giving bail, or begging day; this pleaſant night,
when thou art promiſing thyſelf many years to come, now thou muſt die,
and go to judgment; thou art entertaining thyſelf with the fancy of
many a merry day, and merry night, and merry feaſt, but in the midſt of
Thirdly, It is the leaving of all thoſe things behind, which they have
provided, which they have laboured for, and prepared for hereafter, with
abundance of toil and care. All that which they have placed their hap-
pineſs in, and built their hope upon, and raiſed their expectations from,
they muſt leave behind. Their pomp shall not deſcend aſter them, (Pſ.
49. 17.) but they ſhall go as maked out of the world as they came into
it, and they ſhall have no benefit at all by what they have hoarded up
either in death, in judgment, or in their everlaſting ſtate. ,
Fourthly, It is leaving them to they know not how. “ Then whoſe
shall thoſe things be 2 Not thine to be ſure, and thou knoweſt not what
they will prove, for whom thou didſt defign them, thy children and rela-
tions, whether they will be wiſe or fools, (Eccl. 2. 18, 19.) whether
ſuch as will bleſs thy memory or curſe it, be a credit to thy family or a
blemiſh, do good or hurt with what thou leaveſt them, keep it or ſpend
it; nay thou knoweſt not but thoſe for whom thou doſt deſign it, may
be prevented from the enjoyment of it, and it may be turned to ſome
body elſe thou little thinkeſt of ; nay, though thou knoweſt, to whom
thou leaveſt it, thou knoweſt not to whom they will leave it, or into whoſe
hand it will come at laſt.” If many a man could have foreſeen to whom
his houſe would have come after his death, he would rather have burned
it than beautified it. . 4.
Fifthly, It is a demonſtration of his folly, Carnal worldlings are fools
while they live; this their way is their folly, (Pſ. 49. 13.), but their
folly is made moſt evident when they die; at his end he shall be a fool,
(Jer. 17. 11.) for then it will appear that he took pains to lay up trea-
ſure in a world he was haſtening from, but took no care to lay it up in
the world he was haſtening to. .
Laſily, Here is the application of this parable; (v. 21.) So is he, ſuch
a fool, a fool in God’s judgment, a fool upon record, that “ layeth up
treaſure for himſelf, and is not rich toward God.” This is the way and
this is the end of ſuch a man. Obſerve here, *
1. The deſcription of a worldly man; He lays up treſſure for himſelf,
for the body, for the world, for himſelf in oppoſition to God, for that
(1.) It is his error, that he counts his flesh
himſelf, as if the body were the man. If ſelf be rightly ſtated and under-
ſtood, it is only the true chriſtian that lays up treaſure for himſelf, and
is wiſe for himſelf, Prov. 9. 12. (2.) It is his error, that he makes it his
buſineſs to lay up for the flesh, which he calls laying up for himſelf. All
his labour is for his mouth, (Eccl. 6. 7.) making proviſion for the flesh.
(3.) It is his error, that he counts thoſe things his treaſure, which are
thus laid up for the world, and the body, and the life that now is ; they
are the wealth he truſts to, and ſpends upon, and lets out his affections.
toward. (4.) The greateſt error of all, is, that he is in no care to be
rich toward God, rich in the account of God, whoſe accounting of us rich
makes us ſo, (Rev. 2. 9.) rich in the things of God, rich in faith, (Jam.
| 2.5.) rich in good works, in the fruits of righteouſneſs, (1 Tim. 6, 18.)
rich in graces, and comforts, and ſpiritual gifts. Many who have abun-
dance of this world, arc wholly deſtitute of that which will enrich their
ſouls, which will make them rich toward God, rich for eternity. - ?
2. The folly and miſery of a worldly man; So is he. Our Lord Jeſus
Chriſt, who knows what the end of things will be, has here told us what
Inordinate Care reproved.
/ - -
his end will be. Note, It is the unſpeakable folly of the moſt of men,
to mind and purſue the wealth of this world more than the wealth of the
other world, that which is for the body only, and for time, more than
that which is for the ſoul and eternity.
22. And he ſaid unto his diſciples, Therefore I ſay unto
you, Take no thought for your life, what ye ſhall eat ;
neither for the body, what ye ſhall put on. 23. The life
is more than meat, and the 5ody is more than raiment.
24. Conſider the ravens: for they neither ſow nor reap;
which neither have ſtore-houſe nor barn; and God feedeth
them : how much more are ye better than the fowls 25.
And which of you with taking thought can add to his
ſtature one cubit? 26. If ye then be not able to do that
thing which is leaſt, why take ye thought for the reſt ?
27. Conſider the lilies how they grow : they toil not, they
ſpin not: and yet I ſay unto you, that Solomon in all his
glory was not arrayed like one of theſe. 28. If then
God ſo clothe the graſs, which is to-day in the field, and
to-morrow is caſt into the oven : how much more will he
clothe you, O ye of little faith ! 29. And ſeek not ye what
ye ſhall eat, or what ye ſhall drink, neither be ye of doubt-
ful mind. 30. For all theſe things do the nations of the
world ſeek after : and your Father knoweth that ye have
need of theſe things. 31. But rather ſeek ye the king-
dom of God, and all theſe things ſhall be added unto you.
32. Fear not, little flock; for it is your Father’s good
pkeaſure to give you the kingdom. 33. Sell that ye have,
and give alms: provide yourſelves bags which wax not
old, a treaſure in the heavens that faileth not, where no
thief approacheth, neither moth corrupteth. 34. For
where your treaſure is, there will your heart be alſo. 35.
£et your loins be girded about, and your lights burning :
36. And ye yourſelves like unto men that wait for their
Lord, when he will return from the wedding, that, when
he cometh and knocketh, they may open unto him imme-
diately, 37. Bleſſed are thoſe ſervants, whom the Lord,
when he cometh, ſhall find watching: verily I ſay unto
you, that he ſhall gird himſelf, and make them to fit down
to meat, and will come forth, and ſerve them, 38. And
if he ſhall come in the ſecond watch, or come in the third
watch, and find them ſo, bleſſed are thoſe ſervants. 39.
And this know, that if the good man of the houſe had
*known what hour the thief would come, he would have
watched, and not have ſuffered his houſe to be broken
through. 40. Beye therefore ready alſo: for the Son of
man cometh at an hour when ye think not.
Our Lord Jeſus is here inculcating ſome needful uſeful leſſons upon
his diſciples, which he had before taught them, and had occaſion after-
ward to preſs upon them ; for they need to have precept upon precept,
and line upon line ; “Therefore, becauſe there are ſo many that are
ruined by covetouſneſs, and an inordinate affection to the wealth of this
world, I ſay unto you, my diſciples, take heed of it.” Thou, O man of
God, flee thºſe things, as well as thou, O man of the world, 1 Tim. 6. 1 1.
I. He charges them not to afflićt themſelves with diſquieting perplex-
ing cares about the neceſſary ſupports of life, (v. 22.) Take no thought
Jor your life. In the foregoing parable he had gives us warning againſt
that branch of covetouſneſs which rich people are moſt in danger of ;
and that is, a ſenſual complacency in the abundance of this world’s goods.
Now his diſciples might think they were in no danger of that, for they
had no plenty or variety to glory in ; and therefore he here warns them
againſt another branch of covetouſneſs, which they are moſt in tempta-
tion to, that have but a little of this world, which was the caſe of the
diſciples at beſt, and much more now that they had left all, to follow
Chriſt ; and that was, an ana.ious ſolicitude about the neceſſary ſupport;
of life. “Take no thought for your life, either for the preſervation of it,
if it be in danger, or for the proviſion that is to be made for.it, either of
food or clothing, what ye shall eat, or what ye shall put on.”. This is
the caution he had largely infifted upon, Matth. 6. 25, &c. And the
arguments here uſed are much the ſame, deſigned for our encouragement
to caſt all our care upon God, which is the right way to eqſé ourſelves of
it. Confider then, . . . . ..
1. God, who has done the greater foſ us, may be depended upon to
do the leſſer. He has, without any care or forecaſt of our own, given
us life and a body, and therefore we may cheerfully leave it to him tă
provide meat for the ſupport of that life, and rainent for the defence of
that body.
2. God, who provides for the inferior creatures, may be depended
upon to provide for good chriſtians. “Truſt God for meat, for he feeds
the ravens; (v. 24.) they neither ſow nor reap, they take neither care
nor pains beforehand to provide for themſelves, and yet they are fed, and
never periſh for want. Now confider how much better ye are than the
Jowls, than the ravens. Truſt God for clothing, for he clothes the lilies ;
(v. 27, 28.) they make no preparation for their own clothing, they toil
not, they ſpin not, the root in the ground is a naked thing, and without
ornament, and yet, as the flower grows up, it appears wonderfully beau-
tified. Now, if God has ſo clothed the flowers, which are fading periſh-
ing things, shall he not much more clothe you with ſuch clothing as is fit
for you, and with clothing ſuited to your nature, as theirs is 2° When
God fed Iſrael with manna in the wilderneſs, he alſo took care for their
clothing; for though he did not furniſh them with new clothes, yet
(which came all to one) he provided that thoſe they had ſhould not war
old upon them, Deut. 8. 4. Thus will he clothe his ſpiritual Iſrael; but
then let not them be of little faith. Note, Our inordinate cares are
owing to the weakneſs of our faith; for a powerful pračtical belief of
the all-ſufficiency of God, his covenant-relation to us as a Father, and
eſpecially his precious promiſes, relating both to this life and that to
come, would be mighty, through God, to the pulling down of the ſtrong
holds of theſe diſquieting perplexing imaginations.
3. Our cares are fruitleſs, vain, and inſignificant, and therefore it is
folly to indulge them; they will not gain us our wiſhes, and therefore
ought not to hinder our repoſe ; (v. 25.) “IVhich of you by taking
thought can add to his ſtature one cubit, or one inch ; can add to his age
one year, or one hour 2 Now if ye be not able to do that which is leaſt, if
it be not in your power to alter your ſtatures, why ſhould you perplex
yourſelves about other things, which are as much out of your power,
and about which it is as neceſſary that we refer ourſelves to the provi-
dence of God 2" Note, As in our ſtature, ſo in our ſtate, it is our wiſ-
dom to take it as it is, and make the beſt of it ; for fretting and vexing,
carping and caring, will not mend it. - -
4. An inordinate ſolicitous purſuit of the things of this world, even
neceſſary things, very ill becomes the diſciples of Chriſt ; (v. 29, 30.)
“Whatever others do, ſeek not ye what ye shall eat, or what ye shall
drink; do not ye afflićt yourſelves with perplexing cares, nor weary your-
ſelves with conſtant toils; do not ye hurry hither and thither with in-
quiries what ye ſhall eat or drink, as David’s enemies, that wandered up
and down for meat, (Pſ. 59. 15.) or as the eagle that ſeeks the prey aſar
off, Job 39. 29. Let not the diſciples of Chriſt thus ſeek their food, but
aſk it of God day by day; let not them be of doubtful mind; tº us reap-
1&0s—Be not as meteors in the air, that are blown hither and thither
with every wind; do not, like them, riſe and fall, but, maintain a con-
fiſtency with yourſelves, be even and ſteady, and have your hearts fixed ;
live not in careful ſiſpenſe ; let not your minds be continually perplexed
between hope and fear, ever upon the rack.” Let not the children of
God make themſelves uneaſy: for,
(1.) This is to make themſelves like the children of this world;
“ All theſe things do the nations of the world ſeek after, v. 30. They
that take care for the body only, and not for the ſoul, for this world
only, and not for the other, look no further than what they ſhall eat and
drink; and, having uo all-ſufficient God to ſeek to, and confide in, they
burthen themſelves with anxious cares about thoſe things; but it ill be-
comes you to do ſo. You, who are called out of the world, ought not
| to be thus conformed to the world, and to walk in the way of this peo-
ple,” Iſa. 8. 11, 12. When inordinate cares prevail over us, we ſhould
think, “What am I, a chriſtian or a heathen Baptized or not bap-
tized 2 If a chriſtian, if baptized, ſhall I rank myſelf with Gentiles, and
join with them in their purſuits *
f . . .”
* ...< * ***** **, *s •
. . .3°, ºr ºf .
‘āoth and will tak
- e care for them; “ Tour Father knows that ye have
need of theft things, and Čonfiders it, and will ſupply your needs accord-
§
ing to his riches in glory, för he is your Father, who made you ſubjećt
to theſe neceſſities, and therefore will ſuit his compaſſions to them;
; who maintains you, educates you, and deſigns an in- |
efitance for you, and therefore will take care that you want no good
- thing.” . . . . . . . . . . *
º ſº They have better things to mind and purſue; (v. 31.) “ But
rather ſeek ye the kingdom of God, and mind that, ye, my diſciples, who
are to preach the kingdom of God; let your hearts be upon your work,
'and your great care how to do that well, and that will effectually divert
your thoughts from inordinate care about the things of the world. And
#. all that have ſouls to ſave, #. the kingdom of God, in which only
they can be ſafe.
the kingdom of grace, to be ſubjećts in that, the kingdom of glory, to be
princes in that, and then all theſe things shall be added to you ; mind the
affairs of your ſouls with diligence and care, and then truſt God with all
your other affairs.”
(4.) They have better things to expect and hope for; (v. 82.) Fear
not, little flock. For the baniſhing of inordinate cares, it is neceſſary that
fears ſhould be ſuppreſſed ; when we frighten ourſelves with an appre-
henſion of evil to come, we put ourſelves upon the ſtretch of care how to
avoid it, when after all perhaps it is but the creature of our own imagi-
nation; therefore “fear not, little flock, but hope to the end, for it is
your Father’s good pleaſure to give you the kingdom.” This comfort-
able word we had not in Matthew. Note, [1..] Chriſt's flock in this
world is a little flock; his ſheep are but few and feeble. The church is
a vineyard, a garden, a ſmall ſpot, compared with the wilderneſs of this
world ; as Iſrael, (1 Kings 20. 27.) who were like two little flocks of
kids, when the Syrians filled the country. [2.] Though it be a little
flock, quite over-numbered, and therefore in danger of being overpowered,
by its enemies, yet it is the will of Chriſt that they ſhould not be afraid.
“ Fear not, little flock, but ſee yourſelves ſafe under the protećtion and
conduct of the great and good Shepherd, and lie eaſy.” [3.] God has
a kingdom in ſtore for all that belong to Chriſt’s little flock; a crown of
glory, (1 Pet. 5. 4.) a throne of power, (Rev. 3. 21.) unſearchable
riches, far exceeding the peculiar treaſures of kings and provinces. The
sheep on the right hand are called to oome and inherit the kingdom, it is
theirs for ever; a kingdom for each. [4.] The kingdom is given ac-
cording to the good pleaſure of the Father; it is your Father’s good plea-
Jure, it is given not of debt, but of grace, free grace, ſovereign grace,
“ even ſo, Father, becauſe it ſeemed good unto thee.” The kingdom is
his ; and may he not do what he will with his own 2 [5.] The believing
Hopes and proſpects of the kingdom ſhould filence and ſuppreſs the fears
of Chriſt’s little flock in this world. “Fear no trouble, for though it
fhould come, it ſhall not come between you and the kingdom, that is
fure, it is near.” (That is not an evil worth trembling at the thought
of which cannot ſeparate us from the love of God.) “ Fear not the want
of any thing that is good for you, for if it be “ your Father’s good plea-
fure to give you the kingdom,’ you need not queſtion but he will bear
gour charges thither.”
II. He charged them to make ſure work for their ſouls, by laying up
their treaſure in heaven, v. 33, 34. Thoſe who have done this, may be
very eaſy, as to all the events of time.
i. “Sit looſe to this world, and to all your poſſeſſions in it. Sell that
e have, and give alms,” that is, “rather than want wherewith to relieve
thoſe that are truly necessitous, ſell that which you have ſuperfluous, all
that you can ſpare from the ſupport of yourſelves and families, and give
it to the poor.
cumbrance in, the ſervice of Chriſt. Do not think yourſelves undone,
if by being fined, impriſoned, or baniſhed, for the teſtimony of Jeſus, you
be forced to ſell your eſtates, though they be the inheritance of your
fathers. Do not fell, to hoard up the money, or becauſe you can make
more of it by uſury, but ſell, and give alms ; what is given in alms,
in a right manner, is put out to the beſt intereſt, upon the best ſe-
curity.” -
2. “Set your hearts upon the other world, and your expe&tations from
that world. Provide yourſelves bags that was not old, that wax not
empty, not of gold, but of grace in the heart, and good works in the
life; theſe are the bags that will laſt.” Grace will go with us into an-
other world, for it is woven in the ſoul, and our good works will fºllow
us, for God is not unrighteous to forget them. Theſe will be treaſures in.
St. LUKE, XII.
ºt?...yºtºs heedleſs for them to diſquiet themſelves with care about]
the neceſſary. º..."; life, for they have a Father in heaven, who
Seek admiſſion into it, ſeek advancement in it, ſeek
Sell that ye have, if ye find it a hinderance from, or in-
Vigilance and Exertion inculcated.
heaven, that will enrich to 'eternity. (i.) It is treaſure that will not
be exhausted; we may ſpend upon it to eternity, and it will not be at all
the leſs; there is no danger of ſeeing the bottom of it. (2.) It is trea-
ſure that we are in no danger of being robbed of, for no thief approaches
near it; what is laid up in heaven, is out of the reach of enemies. (3.)
It is treaſure that will not ſpoil with keeping, any more than it will waste
with ſpending ; the moth doth not eorrupt it, as it doth our garments.
which we now wear. Now by this it appears that we have laid up our
treaſure in heaven, if our hearts be there while we are here, (v. 34.) if
we think much of heaven, and keep our eye upon it, if we quicken our-
ſelves with the hopes of it, and keep ourſelves in aws with the fear of
falling ſhort of it. But if your hearts be ſet upon the earth and the
things of it, it is to be feared that you have your treaſure and portion in
it, and are undone when you leave it. d -
III. He charges them to get ready, and to keep in a readineſs, for
Chriſt’s coming; when all thoſe who have laid up their treaſure in hea-
ven, ſhall enter upon the enjoyment of it, v. 35, &c. 3.
1. Chriſt is our Master, and we are his ſervants, not only working ſer-
vants, but waiting ſervants, ſervants that are to do him honour, in wait-
ing on him, and attending his motions; if any man ſerve me, let
him follow me, follow the Lamb, whitherſoever he goes; but that is
not all, they muſt do him honour in waiting for him, and expecting his
return. We muſt be as men that wait for their Lord, that fit up late
while he ſtays out late, to be ready to receive him. -
2. Chriſt our Maſter, though now gone from us, will return again, re-
turn from the wedding, from ſolemnizing the nuptials abroad, to complete
them at home. Chriſt’s ſervants are now in a ſtate of expectation,
“ looking for their Maſter’s glorious appearing,” and doing every thing
with an eye to that, and in order to that. He will come to take cogni-
zance of his ſervants, and, that being a critical day, they ſhall either ſtay
with him, or be turned out of doors, according as they are found in that
day. . . -
3. The time of our Maſter’s return is uncertain ; it will be in the
night, it will be far in the night, when he has long deferred his coming,
and when many have done looking for him ; in the ſecond watch, juſt be-
fore midnight, or in the third watch, next after midnight, v. 38. His
coming to us, at our death, is uncertain, and to many it will be a great
ſurpriſe; for, |. 40.) “ The Son of man cometh at an hour that ye
think not,” without giving notice beforehand. This beſpeaks not only
the uncertainty of the time of his coming, but the prevailing ſecurity of
the greateſt part of men, who are unthinking, and altogether regardleſs
of the notices given them, ſo that, whenever he comes, it is in an hour
that they think not. -
4. That which he expects and requires from his ſervants, is, that they
be ready to open to him immediately, whenever he comes, (v. 36.) that
is, that they be in a frame fit to receive him, or rather to be received
by him ; that they be found as his ſervants, in the poſture that becomes.
them, with their loins girded about ; alluding to the ſervants that are
ready to go whither their maſter ſends them, and do what their
maſter bids them, having their long garments tucked up, (which other-
wiſe would hang about them, and hinder them, and their lights burn-
ing, with which to light their maſter into the houſe, and up to his
chamber. * , - - -
5. Thoſe ſervants will be happy, who are found ready and in a good
frame, when their Lord comes; (v. 37.) Bleſſed are thoſe ſervants, who,
after having waited long, continue in a waiting frame, until the hour that
their Lord comes, and are then found awake, and aware of his firſt ap-
proach; of his firſt knock; and again, (v. 38.) Bleſſed are thoſe ſervants,
for then will be the time of their preferment. Here is ſuch an inſtance
of honour done them, as is ſcarcely to be found among men ; he “ſhall
make them ſit down to meat, and ſerve them;” for the bridegroom to
wait upon his bride at table is not uncommon, but to wait upon his ſer-
vants is not the manner of men; yet Jeſus Chriſt was among his diſciples
as one that ſerved; and did once, to ſhew his. condeſcenſion, gird himſelf,
and ſerve them when he washed their feet ; (John 13. 4, 5.) it fignified the
joy with which they ſhall be received into the other world by the Lord
Jeſus, who is gone before, to prepare for them, and has told them that
his Father will honour them, John 12. 26, -
6. We are therefore kept at uncertainty concerning the preciſe time of
his coming, that we may be always ready ; for it is no thanks to a man,
to be ready for an attack, if he know beforehand juſt the time when it
will be made ; “The good man of the houſe, if he had known what
hour the thief would have come,” though he were ever ſo careleſs a man,
| would yet have watched, and have frightened away the thieves, v. 39.
. . . . . . . . º ST, LUKE, XII, . Sufferings predited.
ſcern them, but in common with other chriſtians, who muſt all watch and
# pray for Chriſt’s coming, as his ſervants; yet this that follows, is pecu-
Éliarly adapted to miniſters, who are the ſtewards in Chriſt’s houſe. Now.
| our Lord Jeſus here tells them, - }
iſ 1. What was their duty as stewards, and what the trust committed to
# them. (1.) They are made rulers of God’s houſehold, under Chriſt,
| whoſe own the houſe is ; miniſters derive an authority from Chriſt to
and yet do not thus watch. If men will take ſuch care of their houſes, |preach the goſpel, and to adminiſter the ordinances of Chriſt, and apply
O let us be thus wiſe for our ſouls; be ye therefore ready alſo, as ready || the ſeals of the covenant of grace. (2.) Their buſineſs is to give God’s
as the good man of the houſe would be, “if he knew what hour the children and ſervants their portion of meat, that which is proper for them,
thief would come.” • - - | and allotted to them ; convićtions and comfort to thoſe to whom they
t * - reſpectively belong. Suum cuique—to every one his own. This is
But we do not know at what hour the alarm will be given us, and there-
fore are concerned to watch at all times, and never to be off our guard.
Or this may intimate the miſerable caſe of thoſe who are careleſs and un-
believing in this great matter. If the good man of the hoſe had had
notice of his danger of being robbed ſuch a night, he would have fitten
up, and ſaved his houſe; but we have notice of the day of the Lord’s
coming, as a thief in the night, to the confuſion and ruin of all ſecure finners,
º
- . . . . . ||rightly to divide the word of truth, 2 Tim. 2.15. (8.) To give it them
, 41. Then Peter ſaid unto him, Lord, ſpeakeſt thou this in due ſeaſon, at that time and in that way which are moſt ſuitable to the
parable unto us, or even to all? 42. And the Lord ſaid, ºper and conditiºn ºf thoſe that are tº be fed; wººinſ ſº him,
Who then is that faithful and wife ſteward, whom his that is weary, (4.) Herein they muſt approve themſelves faithful and
- º º wiſe ; faithful to their Maſter, by whom this great truſt is repoſed in
lord ſhall make ruler over his houſehold, to give them them, and faithful to their fºllºw ſervant, for whoſe benefit they are put
their portion of meat in due ſeaſon : 43. Bleſſed is that |in truſt; and wiſe to improve an opportunity of doing honour to their
fervant, whom his lord, when he cometh, ſhall find ſo Maſter, and ſervice in the family. Miniſters muſt be both ſkilful and
doing. 44. Of a truth I ſay unto you, that he will Jaithful.
º - g|| 2. What would be their happineſs, if they approve themſelves faith-
make him ruler over all that he hath. 45. But and if ful and wiſe; (v. 43.) Bleſſed is inalJervant, (1.) That is doing, and
that ſervant ſay in his heart, My lord delayeth his Comº || is not idle, nor indulgent of his eaſe; even the rulers of the houſehold
ing; and ſhall begin to beat the men-ſervants, and maid-|| muſt be doing, and make themſelves ſervants of all. (2.) That is ſº
ens, and to eat and drink, and to be drunken : 46. The doing, doing as he ſhould be, giving them their portion of meat, by public
- o :* - - - || preaching, and perſonal application. (3.) That is found ſo doing, when
lord of that ſervant will come in a day when he looketh his Lord comes; that perſeveres to the end, notwithſtanding the dif-
not for him, and at an hour when he is not aware, and ficulties he may meet with in the way. Now his happineſs is illluſtrated
will cut him in ſunder, and will appoint him his portion || by the performance of a ſteward, that has approved himſelf within a
with the unbelievers. 47. And that ſervant which knew || a lower and narrower degree of ſervice ; he ſhall be preferred to a
o * - ---> ** 32-2 (2, 7. e A: - || larger and higher; (v. 44.) “he will make him ruler over all that
his lord's will, and prepar ed not htimſel ; neither did ac he has,” which was Joſeph’s preferment in Pharaoh’s court. Note,
cording to his will, ſhall be: beaten with many ſir ipes. Miniſters that obtain mercy of the Lord to be faithful, ſhall obtain further
48. But he that knew not, and did commit things worthy |mercy to be abundantly rewarded for their faithfulneſs in the day of
of ſtripes, ſhall be beaten with few ſtripes. For unto the Lord. º º
º: much is given, of §§ be much re- 3. What a dreadful reckoning there would be, if they were treach-
o e erous and unfaithful, v. 45, 46. ... If that ſervant begin to be quarrel-
quired : and to whom men have committed much, of ſome and profane, he ſhall be called to an account, and ſeverely puniſhed.
him they will aſk the more. 49. I am come to ſend || we had all this before in Matthew, and therefore ſhall here only obſerve,
fire on the earth, and what will I, if it be already kindled 3 || (1.) Our looking upon Chriſt’s ſecond coming as a thing at a diſtance,
50. But I have a baptiſm to be baptized with, and how | is the cauſe of all thoſe irregularities which render the thought of it
o e º u ę. º | | terrible to us; “He ſaith in his heart, My Lord delays his coming.”
am I ſtraitened till it be accompliſhed 51. Suppoſe ye Chriſt’s patience is very often mifinterpreted his delay, to the diſcou-
that I am come to give peace on earth : I tell you, Nay; ragement of his people, and the encouragement of his enemies. (2.)
but rather diviſion. 52. For from henceforth there || The perſecutors of God’s people are commonly abandoned to ſecurity
ſhall be five in one houſe divided, three againſt two, and ||and ſenſuality ; “they beat their fellow-ſervants, and then eat and drink
two againſt three. 53. The father ſhall be divided againſt with the drunken,” altogether unconcerned either at their own fin or
º - - their brethren’s ſufferings, as the king and Haman, who “ ſat down to
the ſon, and the ſon againſt the father: the mother | dºnk when the city Shuſhan was perplexed.” Thus they drank, to drown
againſt the daughter, and the daughter againſt the mother: | the clamours of their own conſciences, and baffle them, which otherwiſe
the mother-in-law againſt her daughter-in-law, and the would fly in their faces. (3.) Death and judgment will be very ter-
- º inſk h ther-in-law - rible to all wicked people, but eſpecially to wicked miniſters; it will be
daughter-in-law againſt her mother ill law. a ſurpriſe to them, “at an hour when they are not aware,” it will be
- - the determining of them to endleſs miſery, they ſhall be cut in ſunder
Here is, - and have their portion aſſigned them with the unbelievers.
I. Peter's queſtion, which he put to Chriſt upon occaſion of the fore- 4. What an aggravation it would be of their fin and puniſhment, that
going parable; (v. 41.) “Lord, ſpeakeſ thou this parable to us that are || they knew their duty, and did not do it; (v. 47,48.) For “ that ſer-
thy conſtant followers, to us that are miniſters, or alſo to all that come | vant that knew his lord’s will, and did it not, ſhall be beaten with many
to be taught by thee, to all the hearers, and in them to all chriſtians ?” || ſtripes,” ſhall fall under a forer puniſhment; and “he that knew not,
Peter was adw, as often, ſpokeſman for the diſciples. We have reaſon || ſhall be beaten with few ſtripes,” his puniſhment ſhall, in confideration
to bleſs God that there are ſome ſuch forward men that have a gift of || of that, be mitigated. Here ſeems to be an alluſion to the law, which
utterance; let thoſe that are ſuch, take heed of being proud. Now || made a diſtinčtion between fins committed through ignorance and pre-
Peter defires Chriſt to explain himſelf, and to direét the arrow of the ſumptuous fins, (Lev. 5, 15. Numb. 15. 29, 30.) as alſo to another law
foregoing parable to the mark he intended. . He calls it a parable, be- || concerning the number of ſtripes, given to a malefactor, to be according
cauſe it was not only figurative, but weighty, ſolid, and inſtructive. || to the nature of the crime, Deut. 25. 2. Now, (1.) Ignorance of our
Tord, ſaid Peter, was it intended for us, or for all P To this Chriſt gives || duty is an extenuation of fin. He that knew not his lord’s will, through
a direct anſwer, (Mark 13:37.) What I ſay unto you, Iſay unto all. It careleſſneſs and neglect, and his not having ſuch opportunities as ſome
. Yet here he ſeems to ſhew that the apoſtles were primarily concerned in others had of coming to the knowledge of it, and did things worthy of
it. Note, We are all éoncerned to take to ourſelves what Chriſt in his stripes, he ſhall be beaten, becauſe he might have known his duty better,
word defigns for us, and to inquire accordingly concerning it ; Speakeſt ||but with few ſtripes; his ignorance excuſes in part, but not in whole.
thou this io us 2 To me? Speak, Lord, for thy ſervant hears. Doth this Thus through ignorance the Jews put Chriſt to death, (A&ts 3. 17.
word belong to me? Speak it to my heart. • ; , || 1 Cor. 2. 8) and Chriſt pleaded that ignorance in their excuſe; They
II. Chriſt's reply to this queſtion, direéted to Peter and the reſt of || know not what they do. (2.) The knowledge of our duty is an aggrava-
the diſciples. If what Chriſt had ſaid before, did not ſo peculiarly con- "tion of our fin ; “That ſervant that knew his lord’s will,” and yet
Vol. IV. No. 83. º 5. P. -






ºw ºn
\ • * , s *
did his own will, ſhall be beaten with many stripes. “God will juſtly in-
flićt more, upon him for abuſing the means of knowledge he afforded
him, which others would have made a better uſe of ; and becauſe it
argues a great degree of wilfulneſs and contempt, to fin againſt know-
ledge, of how much forer puniſhment then ſhall they be thought worthy,
beſide the many ſtripes that their own conſciences will give them | Son,
remember. Here is a good reaſon for this added, “To whomſoever
much is given, of him ſhall be much required,” eſpecially when it is
committed as a truſt he is to account for, Thoſe that have greater ca-
pacities of mind than others, more knowledge and learning, more acquaint-
ance and converſe with the ſcriptures, to them much is given, and their
account will be accordingly. - • . -
III. A further diſcourſe concerning his own ſufferings, which he ex-
pećted, and concerning the ſufferings of his followers, which he would
have them alſo to live in expectation of ; in general, (v. 49.) I am come
to ſend fire on the earth. By this ſome underſtand the preaching of the
oſpel, and the pouring out of the Spirit, holy fire ; this Chriſt came to
#. with a commiſſion to refine the world, to purge away its droſs, to
burn up its chaff, and it was already kindled; the goſpel was begun to
be preached, ſome prefaces there were to the pouring out of the Spirit.
Chriſt baptized with the Holy Ghoſt and with fire, this Spirit deſcended
in fiery tongues; but by what follows, it ſeems rather to be underſtood
of the fire of perſecution; Chriſt is not the Author of it, as it is, the fin
of the incendiaries, the perſecutors; but he permits it, nay he commiſſions
it, as a refining fire for the trial of the perſecuted. This fire was already
kindled in the enmity of the carnal Jews to Chriſt and his followers.
“What will I that it may preſently be kindled P What thou doest, do
quickly. If it be already kindled, what will I? Shall I wait the quench-
ing of it 2 No, for it muſt faſten upon myſelf, and upon all, and glory
will redound to God from it.” e
1. He muſt himſelf ſuffer many things; he muſt paſs through this
fire that was already kindled ; (v. 50.) I have a baptiſin to be baptized
with. Afflićtions are compared both to fire and water, Pſ. 66. 12.-69.
1, 2. Chriſt's ſufferings were both ; he calls them a baptiſm, (Matth.
20. 22.) for he was watered or ſprinkled with them, as Iſrael was bap-
tized in the cloud, and dipped into them, as Iſrael was baptized in the ſea,
I Cor. 10. 2. He muſt be ſprinkled with his own blood, and with the
blood of his enemies, Iſa. 63. 3. See here, (1.) Chriſt's jorefight of
his ſufferings; he knew what he was to undergo, and the neceſſity of
undergoing it; I am to be baptized with a baptiſm; he calls his ſufferings
by a name that mitigates them, it is a baptiſm, not a deluge; I muſt be
dipped in them, not drowned in them; and by a name thatJünctifies them,
for baptiſm is a ſacred rite. Chriſt in his ſufferings devoted himſelf to
his Father’s honour, and conſecrated himſelf a Prieſt for evermore, Heb.
7. 27, 28.
ened till it be accomplished! He longs for the time when he ſhould ſuffer
and die, having an eye to the glorious iſſue of his ſufferings; it is an al-
luſion to a woman in travail, that is pained to be delivered, and welcomes
her pains, becauſe they haſten the birth of the child, and wiſhes them
ſharp and ſtrong, that the work may be cut short. Chriſt's ſufferings were
the travail ºf his ſoul, which he cheerfully underwent, in hope that he
ſhould by them ſee his ſeed, Iſa, 53. 10, 11. So much was his heart upon
the redemption and ſalvation of man. -
2. He tells thoſe about him, that they alſo muſt bear with hardſhips
and difficulties ; (v. 51:) “Suppºſe ye that I came to give peace on earth,
to give you a peaceable poſſeſſion of the earth, and outward proſperity
on the earth º' It is intimated that they were ready to entertain ſuch a
thought as this, nay, that they went upon this ſuppoſition, that the goſ-
pel would meet with a univerſal welcome, that people would unanimouſly
embrace it, and would therefore ſtudy to make the preachers of it eqſ)
and great, that Chriſt, if he did not give them pomp and power, would at
leaſt give them peace ; and herein they were encouraged by divers paſ.
fages of the Old Teſtament, which ſpeak of the peace of the Meſfiah's
kingdom, which they were willing to underſtand of external peace. }
“ But,” ſaith Chriſt, “ you will be miſtaken, the event will declare the
contrary, and therefore do not flatter yourſelves into a fool's paradiſe.
You will find,” -
(1.) “That the effect of the preaching of the goſpel will be divi.
Jion.”. Not but that the defign of the goſpel and its proper tendency
are to unite the children of men to one another, to knit them together in
holy love, and, if all would receive it, this would be the effect of it; but
there being multitudes that not only will not receive it, but oppoſe it,
and have their corruptions exaſperated by it, and are enraged at thoſe.
that do receive it, it proves, though not the cauſe, yet the occaſion, of
St. LUKE, XII.
Reconciliation to God.
| diviſion. While the ſtrong man armed kept his palace, in the Gentile
| world, his goods were at peace; all was quiet, for all went one way, the
| ſects of philoſophers agreed well enough, ſo did the worſhippers of dif-
|ferent deities; but when the goſpel was preached, and many were en-
| lightened by it, and turned from the power of Satan to God, then there
| was a diſturbance, a noiſe and a shaking, Ezek. 37, 7. Some diſtinguished
themſelves by embracing the goſpel, and others were angry that they did
ſo. Yea, and among them that received the goſpel there would be dif-
ferent ſentiments in leſſer things, which would occaſion diviſion; and
Chriſt permits it for holy ends, (1 Cor. 11. 19.) that chriſtians may
learn and pračtiſe mutual forbearance, Rom. 14. 1, 2. - - - -
(2.) “That this diviſion will reach into private families, and the
preaching. of the goſpel will give occaſion for diſcord among the neareſt
relations,” (v. 53.) “ The father ſhall be divided againſt the ſon, and
the ſon againſt the father,” when the one turns chriſtian, and the other
does not ; for the one that does turn chriſtian, will be zealous by argu-
ments and endearments to turn the other too; (1 Cor. 7. 16.) as ſoon
as ever Paul was converted, he diſputed; (A&ts 9. 29.) the one that
continues in unbelief, will be provoked, and will hate and perſecute the
one that by his faith and obedience witneſſes againſt, and condemns, his
unbelief and diſobedience. A ſpirit of bigotry and perſecution will
break through the ſtrongeſt bonds of relation and natural affection ; ſee
Matth. 10. 34.—24. 7. Even mothers and daughters fall out about reli-
gion; and thoſe that believe not, are ſo violent and outrageous, that they
are ready to deliver up into the hands of the bloody perſecutors thoſe
that believe, though otherwiſe very near and dear to them. We find
in the Acts, that, wherever the goſpel came, perſecution was stirred up ;
it was every where ſpoken against, and there was no ſmall stir about that
way. ' Therefore let not the diſciples of Chriſt promiſe themſelves peace
upon earth, for they are ſent forth as sheep in the midst of wolves.
34. And he ſaid alſo to the people, When ye ſee a
| cloud riſe out of the weſt, ſtraightway ye ſay, There
cometh a ſhower; and ſo it is, 55. And when je ſee the
ſouth wind blow, ye ſay, There will be heat; and it
(2.) Chriſt's forwardneſs to his ſufferings; How am I strait- *
Chriſt turns to the people, and gives them their's, v. 54.
cometh to paſs. 56. Ye hypocrites, ye can diſcern the
face of the ſky, and of the earth: but how is it, that ye
do not diſcern this time P 57. Yea, and why even of your-
ſelves judge ye not what is right 58. When thou goeſt
with thine adverſäry to the magiſtrate, as thou art in the
way, give diligence that thou mayeſt be delivered from
him ; left he hale thee to the judge, and the judge deliver
thee to the officer, and the officer caſt thee into priſon.
59. I tell thee, thou ſhalt not depart thence, till thou haſt
paid the very laſt mite. - t -
º |
Having given his diſciples their leſſon in the foregoing verſes, here
- He ſaid alſo
to the people : he preached ad populum—to the people, as well as ad cle-
rum—to the clergy. In general, he would have them be as wiſe in the
affairs of their ſouls as they are in their outward affairs. Two things he
ſpecifies, - - -
P I. Let them learn to diſcern the way of God toward them, that they
may prepare accordingly... They were weather-wiſe, and by obſerving
the winds and clouds could foreſee when there would be rain, and when
there would be hot weather ; (v. 54, 55.) and they did accordingly,
either houſe their hay and corn, or throw it abroad, and equipped them-
ſelves for a journey, according as they foreſaw the weather would be.
Even in the change of the weather God gives warning to us what is
coming, and art has improved thoſe notices of nature in weather-glaſſes.
Theſe preparations here ſpoken of, were made by repeated obſervations
| upon the chain of cauſes; from what has been we conjećture what will
be s. ſee the benefit of experience, by taking notice we may come to give
notice; whoſo is wife, will obſerve and learn. See now, .
1. The particulars of the preſages; “ reſee a cloud ariſing out of the
west s” (the Hebrew would ſay, out of the ſea ; ) “perhaps it is at firſt
no bigger than a man’s hand, (1 Kings 18, 44.) but ye ſay, There is a
ſhower, in the womb of it, and it proves ſo. When ye offſerve the ſouth
wind blow, ye ſay, There will be heat,” (for the hot countries of África
lay not far ſouth from Judea,) “and it uſually comes to paſs;” yet na-
The murdered Galileans.
türe has not tied itſelf to ſuch a track, but that ſometimes we are out in
our prognoſtics. - - - - . . .
2. The inferences from them; (v, 50.) * Ye hypocrites, who pretend
to be wiſe, but really are not ſo, who pretend to expect the Meſfiah and
his kingdom,” (for ſo the generality of the Jews did,) “and yet are no
way diſpoſed to receive and entertain it, how is it that ye do not diſcern
this time, that ye do not diſcern that, according to the indications given
in the Old Teſtament prophecies, now is the time for the Meſfiah to ap-
pear, and that, according to the marks given of him, I am he Why are |
ye not aware that ye have now an opportunity which ye will not have
long, and which ye may never have again, of ſecuring to yourſelves an
intereſt in the kingdom of God, and, the privileges of that kingdom *
Now is the accepted time, now or never. It is the folly and miſery of
man, that he knows not his time, Eccl. 9. 12. This was the ruin of the
men of that generation, that they knew not the day of their viſitation,
Luke 19, 44. But a “wiſe man's heart diſcerns time and judgment;”
ſuch was the wiſdom of the men of Iſſachar, who had understanding of
the times, 1 Chron. 12, 32. He adds, (v. 57.) “ rea, and why even of
3yourſelves, though ye had not theſe loud alarms given you, judge ye not ||
what is right 2 Ye are not only ſtupid and regardleſs in matters that are
purely of divine revelation, and take not the hints which that gives you,
but ye are ſo even in the dićtates of the very light and law of nature.”
Chriſtianity has reaſon and natural conſcience on its fide; and if men
would allow themſelves the liberty of judging what is right, they would
ſoon find that all Chriſt's precepts concerning all things are right, and
that there is nothing more equitable in itſelf, nor better becoming us,
than to ſubmit to them, and be ruled by them.
II. Let them haſten to make their peace with God in time, before
it be too late, v. 55, 59. This we had upon another occaſion, Matth.
5. 26. j
1. We reckon it our wiſdom in our temporal affairs, to compound with
thoſe with whom we cannot contend, to agree with our aderſary upon the
beſt terms he can, before the equity beforecloſed, and we be left to the
rigour of the law : “When thou goeſt with thine adverſary to the magis-
trate, to whom the appeal is made, and knoweſt that he has an advantage
againſt thee, and thou art in danger of being caſt, ye know it is the
moſt prudent courſe, to make the matter up between yourſelves, as
thou art in the way, give diligence to be delivered from him,” to get a
diſcharge, left judgment be given, and execution awarded according to
law.” Wiſe men will not let their quarrels go to an extremity, but ac-
commodate them in time. .
2. Let us do thus in the affairs of our ſouls; we have by fin made
God our Adverſary, have provoked his diſpleaſure againſt us, and he has
both right and might on his fide; ſo that it is to no purpoſe to think of
carrying on the controverſy with him either at bar or in battle. Chriſt,
to whom all judgment is committed, is the Magiſtrate before whom we
are haſtening to appear : if we ſtand a trial before him, and infiſt upon
our own juſtification, the cauſe will certainly go againſt us ; the Judge
will deliver us to the officer, the miniſters of his juſtice, and we ſhall be
caſt into the priſon of hell, and the debt will be exačted to the utmoſt ;
though we cannot make a full ſatisfaction for it, it will be continually
demanded, till the last mite be paid, which will not be to all eternity.
Chriſt’s ſufferings were ſhort, yet the value of them made them fully
ſatisfactory. In the ſufferings of damned finners, what is wanting in
value, muſt be made up in an endleſs duration. Now, in confideration
of this, let us give diligence to be delivered out of the hands of God
as an Adverſary, into his hands as a Father, and this as we are in the
way, which has the chief ſtreſs laid upon it here. While we are alive,
we are in the way; and now is our time, by repentance and faith, through
Chriſt, (who is the Mediator as well as the Magiſtrate,) to get the quarrel
made up, while it may be done, before it be too late. Thus was God
in Chriſt “reconciling the world to himſelf, beſeeching us to be recon-
eiled.” Let us take hold on the arm of the Lord ſtretched out in this
gracious offer, that we may make peace, and we shall make peace ; (Iſa.
27.4, 5.) for we cannot walk together till we be agreed.
CHAP. XIII.
In this chapter, we have, I. The good improvement Chriſt made of a piece
of news that was brought him concerning ſome Galileans, that were lately
maſſacred by Pilate, as they were ſacrificing in the º at Jeruſalem,
v. 1..5. II. The parable of the fruitleſs fig-tree, by which we are
warned to bring forth fruits meet for that repentance which he had in the
..foregoing paſſage called us to, v. 6.9. III. Christ's healing of a poor
infºrm woman on theJabbath-day, andjustifying of himſelf in it, v. 11.
‘. 17. IV. A repetition of the farables of the grain of mustard-ſeed, and
the leaven, v. 18.22. P. His anſwer fo the question concerning the
number of the ſaved, v. 23.30. VI. The ſlight he put upon Herod’s-
malice and menaces, and the doom of Jeruſalem read, v. 31.35. '
1. Thºr were preſent at that ſeaſon, ſome that told
him of the Galileans, whoſe blood Pilate had
mingled with their ſacrifices. 2. And Jeſus, anſwering,
ſaid unto them, Suppoſe ye that theſe Galileans were fin-
ners above all the Galileans, becauſe they ſuffered ſuch
things? 3. I tell you, Nay: but except ye repent, ye ſhall
all likewiſe periſh. 4. Or thoſe eighteen, upon whom
the tower in Siloam fell, and ſlew them, think ye that
they were ſinners above all men that dwelt in Jeruſalem *
5... I tell you, Nay: but except ye repent, ye ſhall all like-
wiſe periſh.
We have here, - 2-> -
I. Tidings brought to Chriſt of the death of ſome Galileans lately,
fider, -
1. What this tragical ſtory was ; it is briefly related here, and is not
met with in any of the hiſtorians of thoſe times. Joſephus indeed men-
tions Pilate's killing of ſome Samaritans, who, under the condućt of a
fačtious leader, were going in a tumultuous manner to mount Gerizzim,
where the Samaritans’ temple was ; but we can by no means allow that
ſtory to be the ſame with this. Some think theſe Galileans were of the
fačtion of Judas Gaulonita, who is called Judas of Galilee, (A&ts 5. 37.)
who diſowned Caeſar's authority, and refuſed to pay tribute to him ; or
perhaps theſe, being Galileans, were only ſuſpected by Pilate to be of
that faction, and barbarouſly murdered, becauſe thoſe who were in with
| whoſe blood Pilate had mingled with their ſacrifices, v. 1. Let us eon-
ſubječts, it is probable that this outrage committed upon them by Pilate,
occaſioned the quarrel that was between Herod and Pilate, which we
read of, ch. 23. 12. We are not told what number they were, perhaps
but a few, whom Pilate had ſome particular pique againſt; (and therefore
|| the ſtory is overlooked by Joſephus ;) but the circumſtance remarked,
is, that he mingled their blood with their ſacrifices in the court of the
temple. Though perhaps they had reaſon to fear Pilate’s malice, yet
they would not, under pretence of that fear, keep away from Jeruſalem,
whither the law obliged them to go up with their ſaerifices. Dr. Light-
foot thinks it probable that they were themſelves killjng their ſacrifices,
which was allowed; for the prieſt’s work (they ſaid) began with the
Jprinkling of the blood; and that Pilate’s officers came upon them by
ſurpriſe, juſt at that time when they were off their guard, (for otherwiſe
the Galileans were mettled men, and generally went well-armed,) and
mingled the blood of the ſacrificers with the blood of the ſacrifices, as if
it had been equally acceptable to God. Neither the holineſs of the place,
nor of the work, would be a protećtion to them from the fury of an un-
juſt judge, that neither feared God nor regarded man. The altar, which
uſed to be a ſanctuary and place of ſhelter, is now become a ſnare and a
trap, a place of danger and ſlaughter. .."
2. Why it was related at this ſeaſon to our Lord Jeſus. (1.) Perhaps
merely as a matter of news, which they ſuppoſed he had not heard be-
fore, and as a thing which they lamented, and believed he would do ſo
too ; for the Galileans were their countrymen. Note, Sad providences
ought to be obſerved by us, and the knowledge of them communicated
| to others, that they and we may be ſuitably affected with them, and
make a good uſe of them. (2.) Perhaps it was intended as a confirma-
ition of what Chriſt had ſaid in the cloſe of the foregoing chapter, con-
icerning the neceſſity of making our peace with God in time, before we
- |be delivered to the officer, that is, to death, and ſo caſt into priſon, and
, then it will be too late to make agreements : “Now,” ſay they, “Maſ-
iter, here is a freſh inſtance of ſome that were very ſuddenly delivered to
| the officer, that were taken away by death when they little expe&ted it;
and therefore we have all need to be ready.” Note, It will be of good
uſe to us both to explain the word of God, and to enforce it upon our-
ſelves, by obſerving the providences of God. (3.). Perhaps they would
| ſtir him up, being himſelf of Galilee, and a Prophet, and one that had a
|
; great intereſt in that country, to find out a way to revenge the death
\
that pretender, were out of his reach. The Galileans being Herod’s
*
they were quite out ; for Chriſt was now going up to Jeruſalem, to be
delivered into the hands of Pilate, and to have his blood, not mingled with
his ſacrifice, but itſelf made a ſacrifice. (4.) Perhaps this was told
Chriſt, to deter him from going up to Jeruſalem, to worſhips (v. 22.)
left he ſhould ſerve him as he had ſerved thoſe Galileans, and ſhould fug-,
geſt againſt him, as, probably, he had infinuated againſt thoſe Galileans,
in vinăcation of his cruelty, that they came to ſacrifice as Abſalom did,
with a ſeditious deſign, under colour of ſacrificing, to raiſe rebellion.
Now, left Pilate, when his hand was in, ſhould proceed further, they
think it adviſable that Chriſt ſhould for the preſent keep out of the way.
(5.) Chriſt's anſwer intimates that they told him this with a ſpiteful in-
nuendo, that, though Pilate was unjuſt in killing them, yet that, without
doubt, they were ſecretly bad men, elſe God would not have permitted
Pilate thus barbarouſly to cut them off. It was very invidious ; rather
than they would allow them to be martyrs, though they died facrificing,
and perhaps ſuffered for their devotion, they will, without any colour of
proof, ſuppoſe them to be malefactors; and it may be for no other rea:
fon than becauſe they were not of their party and denomination, differed
from them, or had difference with them ; this fate of theirs, which was
capable not only of a favourable, but an honourable, conſtruction, ſhall
be called a juſt judgment of God upon them, though they know not for
what. w
ii. Chriſt's reply to this report: in which,
l. He ſeconded it with another ſtory, which, like it, gave an inſtance t 6. He ſpake alſo this parable : A certain man had a fig-
of people’s being taken away by ſudden death. . It is not long fince the
tower in Siloam fell, and there were eighteen perſons killed and buried in
the ruins of it.
to the pool of Siloam, which was the ſame with the pool of Betheſda,
and that it belonged to thoſe porches which were by the pool, in which
the impotent folk lay, that waited for the stirring of the water, (John |
5. 3.) and that they who were killed, were ſome of them, or ſome of
thoſe who in this pool uſed to purify themſelves for the temple-ſervice,
for it was near the temple. Whoever they were, it was a ſad ſtory;
yet ſuch melancholy accidents we often hear of ; “for as the birds are
caught in a ſnare, ſo are the ſons of men ſnared in an evil time, when it
falls ſuddenly upon them,” Eccl. 9. 12. Towers, that were built for
ſafety, often prove men's deſtruction.
2. He cautioned his hearers not to make an ill uſe of theſe and ſuch
like events, nor from thence to cenſure great ſufferers, as if they were
therefore to be accounted great ſinners; Suppoſe ye that theſe Galileans,
who were ſlain as they were ſacrificing, “ were finners above all the
Galileans, becauſe they ſuffered ſuch things 2 I tell you nay,” v. 2, 3.
Perhaps they that told him the ſtory of the Galileans, were Jews, and
were glad of any thing that furniſhed them with matter of refle&tion
upon the Galileans, and therefore Chriſt retorted upon them the ſtory of
the men of Jeruſalem, that came to an untimely end; for with what meaſure
of that kind we mete, it shall be meaſured to us again. “Now ſuppoſe
ye that thoſe eighteen who met with their death from the tower of Siloam,
while perhaps they were expecting their cure from the pool of Siloam,
were debtors to divine juſtice above all the men that dwelt at Jeruſalem P
I tell you may.” Whether it make for us or againſt us, we muſt abide
by this rule, that we cannot judge of men’sſins by their ſufferings in this
world; for many are thrown into the furnace as gold, to be purified,
not as droſs and chaff, to be conſumed.
in our cenſures of thoſe that are afflićted more than their neighbours, as
Job’s friends were in their cenſures of him, left we add ſorrow to the ſor.
rowful; nay, lest we condemn the generation of the righteous, Pſ. 73. 14.
If we will be judging, we have enough to do to judge ourſelves; nor in-
deed can we know love or hatred by all that is before us, becauſe all things |
come alike to all, Eccl. 9. 1, 2. And we might as juſtly conclude that
the oppreſſors, and Pilate among the reſt, on whoſeſide are power and ſuc-
ceſs, are the greateſt ſaints, as that the oppreſſed, and thoſe Galileans
prieſts and Levites that attended the altar, are the greatest ſinners. Let
us, in our cenſures of others, do as we would be done by ; for as we do
we ſhall be done by ; Judge not that ye be not judged, Matth. 7. 1.
3. On theſe ſtories he founded a call to repentance, adding to each of |
them this awakening word, Eacept ye repent, ye shall all likewiſe perish, was at expenſe upon it.
wº This intimates that we all deſerve to perish as much as ||
they did, and had we been dealt with according to our fins, according to |trees planted in this vineyard by our baptiſm; we have a place and a name
the iniquity of our holy things, our blood had been long ere this mingled ;
| in the viſible church, and it is our privilege and happineſs that we have
- |ſo, it is a diſtinguiſhing favour. He has not dealt ſo with other nations.
£ures, not only that we are ſºnners, but that we are as great ſinners as #
|
v. 3, 4 (1.)
with our ſacrifices by the juſtice of God.
It muſt moderate our cen-
We muſt therefore not be harſh |
º, * ~ * - ST. LUKE, XIII.
of theſe Galileans upon Herod. If they had any thought, of this kind,
Dr. Lightfoot's conjećture is, that this tower adjoined li
*
The barren Fig-tree.
they, have as much fin to-repent of as they had to ſuffer for. , (2.)
That therefore we are all concerned to repent, to be ſorry for what we
have done amiſs, and to do ſo no more. The judgments of God upon
others, are loud calls to us to repent. See how Chriſt improved every
thing for the preſſing of that great duty which he came not only to gain
room for, and give hopes to, but to enjoin upon us—and that is, to repent.
(3.) That repentance is the way to eſcape periſhing, and it is a ſure
way - ſo iniquity shall not be your ruin, but upon no other terms. (4.)
That, if we repent not, we ſhall certainly periſh, as others have done be-
fore us. Some lay an emphaſis upon the word likewiſe, and apply it to
| the deſtrućtion that was coming upon the peºple of the Jews, and parti-
cularly upon Jeruſalem, who were deſtroyed by the Romans at the time
of their paſſover, and ſo, like the Galileans, they had their blood mingled
with their ſacrifices; and many of them, both in Jeruſalem and in other
places, were deſtroyed by the fall of walls and buildings which were bat-
tered down about their ears, as thoſe that died by the fall of the tower
of Siloam. But certainly it looks further ; except we repent, we ſhall.
periſh eternally, as they periſhed out of this world. The ſame Jeſus.
| that bid us repent, for the kingdom of heaven is at hand, bid us repent,
for otherwiſe we ſhall periſh; ſo that he hath ſet before us life and death,
good and evil, and put us to our choice. (5.) The periſhing of thoſe in
their impenitency will be in a particular manner aggravated, who have
been moſt harſh and fevere in judging others. -
tree planted in his vineyard, and he came, and ſought
fruit thereon, and found none. 7. Then ſaid he unto the
dreſſer of his vineyard, Behold, theſe three years I come
ſeeking fruit on this fig-tree, and find none : cut it down,
why cumbereth it the ground ; 8. And he, anſwering,
ſaid unto him, Lord, let it alone this year alſo, till I ſhall
| dig about it, and dung it 9, And if it bear fruit, well:
and if not, then after that, thou ſhalt cut it down.
This parable is intended to enforce that word of warning immediately
} going before, “Except ye repent, ye shall all likewiſe perish ; except ye be
reformed, ye will be ruined, as the barren tree, except it bring forth
fruit, will be cut down.” - -
I. This parable primarily refers to the nation and people of the Jews.
God choſe them for his own, made them a people near to him, gave them
advantages for knowing and ſerving him above any other people, and ex-
pećted anſwerable returns of duty and obedience from them, which,
turning to his praiſe and honour, he would have accounted fruit; but
they diſappointed his expectations, they did not do their duty, they were
a reproach, inſtead of being a credit, to their profeſſion ; upon this, he
juſtly determined to abandon them, and cut them off, to deprive them of
their privileges, to unchurch and unpeople them ; but, upon Chriſt’s,
as of old upon Moſes’, interceffion, he gracisuſly gave them further time
and further mercy; tried them, as it were, another year, by fending his
apoſtles among them, to call them to repentance, and in Chriſt’s name to
offer them pardon, upon repentance ; ſome of them were wrought upon
to repent, and bring forth fruit, and with them all was well; but the
body of the nation continued impenitent and unfruitful, and ruin without
remedy came upon them ; about forty years after they were cut down,
| and caſt into the fire, as John Baptiſt had told them, (Matth. 3. 10. }
| which ſaying of his this parable enlarges upon.
- - | for that is the fruit required.
among the reſt, who are allin tears, and they have no comforter, no, not the
II. Yet it has, without doubt, a further reference, and is deſigned for
the awakening of all that enjoy the means of grace, and the privileges of
the viſible church, to ſee to it, that the temper of their minds and the
tenor of their lives be anſwerable to their profeſſions and opportunities,
Now Obſerve here, - t
1. The advantages which this fig-tree had ; it was planted in a vine-
gard, in better ſoil, and where it had more care taken of it, and more
| pains taken with it, than any other fig-trees had, that commonly grew,
not in vineyards, (thoſe are for vines,) but by the way-side, Matth. .
2]. 19. This fig-tree belonged to a certain man, that owned it, and
Note, The church of God is his vineyard, diſ-
tinguiſhed from the common, and fenced about, Iſa, 5. 1, 2. We are fig-
2. The owner's expečtation froa it ; He came and ſought fruit thereon,
ST. LUKE, XIII.
The barren Fig-tree.
and he had reaſon to expect it. He did not ſend, but came himſelf, in-
timating his deſire to find fruit, Chriſt came into this world, came to his
own, to the Jews, ſeeking fruit. Note, The God of heaven requires and,
expects fruit from thoſe that have a place in his vineyard. ... He has his
eye upon thoſe that enjoy the goſpel, to ſee whether they live up to it ; } * , g
ye up (70ſ the golpel, 9 | towards its fruitfulneſs.” Thus in all our prayers we muſt requeſt God's
| grace, with a humble reſolution to do our duty, elſe we mock God, and
he ſeeks evidences of their getting good by the means of grace they
enjoy. , Leaves will not ſerve, crying, Lord, Lord; bloſſoms will not ſerve,
beginning well and promiſing fair ; there muſt be fruit. Our thoughts
words and actions muſt be according to the goſpel-light and love.
The diſappointment of his expectation; He found none, none at all, not
one fig. Note, It is ſad to think how many enjoy the privileges of the
goſpel, and yet do nothing at all to the honour of God, nor to anſwer
the end of his intruſting them with thoſe privileges; and it is a diſap- |
pointment to him, and a grief to the Spirit of his grace. (I.) He here
complains of it to the dreſſer of the vineyard; I come, ſeeking fruit, but
am diſappointed ; Ifind none, looking for grapes, but behold, wild grapes;
he is grieved with ſuch a generation, Z (2.) He aggravates it, with two
confiderations; [1..] That he had waited long, and yet was diſappointed ;
as he was not high in his expectations, he only expected fruit, not much
fruit, ſo he was not hasty, he came three years, year after year: applying
it to the Jews, he came one ſpace of time before the captivity, another
after that, and another in the preaching of John Baptiſt and of Chriſt
himſelf; or it may allude to the three years of Chriſt’s public miniſtry,
which were now expiring. In general, it teaches us, that the patience
of God is ſtretched out to long-ſuffering, with many that enjoy the
goſpel, and do not bring forth the fruits of it; and this patience is
wretchedly abuſed, which provokes God to ſo much the greater ſeverity.
How many times three years has God come to many of us, ſeeking fruit,
but has found none, or next to none, or worſe than none ! [2.] That
this fig-tree did not only not bring forth fruit, but did hurt; it cumbered
the ground, it took up the room of a fruitful tree, and was injurious to.
all about it. Note, Thoſe who do not do good, commonly do hurt by
the influence of their bad example; they grieve and diſcourage thoſe that
are good, they harden and encourage thoſe that are bad. And the miſ-
chief is the greater, and the ground the more cumbered, if it be a high
large ſpreading tree, and if it be an old tree of long ſtanding. º
4. The doom paſſed upon it; Cut it down. He faith this to the
Dreſſºr of the vineyard, to Chriſt, to whom all judgment is committed, to
the miniſters who are, in his name, to declare this doom.
other can be expected concerning barren trees, than that they ſhould be cut
down. As the unfruitful vineyard is diſmantled, and thrown open to
the common, (Iſa. 5. 5, 6.) ſo the unfruitful trees in the vineyard are
caſt out of it, and wither, John 15. 6. It is cut down by the judgments
of God, eſpecially ſpiritual judgments, ſuch as thoſe on the Jews that
believed not, Iſa. 6. 9, 10. It is cut down by death, and caſt into the
fire of hell ; and with good reafon, for why cumbers it the ground 2
What reaſon is there why it ſhould have a place in the vineyard to no
purpoſe 3 -
5. The Dreſſer’s interceſſion for it. Chriſt is the great Interceſſor,
he ever lives, interceding ; miniſters are interceffors; they that dreſs the
vineyard, ſhould intercede for it; thoſe we preach to, we ſhould pray for,
for we muſt give ourſelves to the word of God, and to prayer.
Now obſerve, • -
(1.) What it is he prays for, and that is a reprieve; Lord, let it alone
this year alſº. He doth not pray, “Lord, let it never be cut down,”
but, “ Lord, not now. Lord, do not remove the Dreſler, do not with-
hold the dews, do not pluck up the tree.” Note, [1..] It is defirable
to have a barren tree reprieved. Some have not yet grace to repent, yet
it is a mercy to them to have ſpace to repent, as it was to the old world
to have 120 years allowed them to make their peace with God. [2.]
We owe it to Chriſt, the great Interceſſor, that barren trees are not cut
down immediately ; had it not been for his interpoſal, the whole world
had been cut down, upon the fin of Adam ; but he ſaid, Lord, let it
alone; and it is he that upholds all things. [3.] We are encouraged
to pray to God for the merciful reprieve of barren fig-trees; “Lord,
let them alone, continue them yet a while in their probation ; bear with
them a little longer, and wait to be gracious.” Thus muſt we ſtand in
the gap, to turn away wrath. . [4.] Reprieves of mercy are but for a
time; Let it alone this year alſ), a ſhort time, but a ſufficient time to 4.
j| had healed on the ſabbath-day, and ſaid unto the people,
[5.] |
Beyrieves may be obtained by the prayers of others for us, but not par- |
make trial. When God has borne long, we may hope he will bear yet
a little longer, but we cannot expect that he ſhould bear always.
dous ; theresmuit be our own faith, and repentance, and prayers, elſe no
pardon. - º
Vol. IV. No. 83.
(2.) How he promiſes to improve this reprieve, if it be obtained;
Tºll I shall dig about it, and dung it. Note, [1..] In general, our
prayers muſt always be ſeconded with our endeavours. The Dreſſer
ſeems to ſay, “ Lord, it may be I have been wanting in that which is
my part ; but let it alone this year, and I will do more than I have done
ſhew that we do not rightly value the mercies we pray for. [2] In
particular, when we pray to God for grace for ourſelves or others, we
muſt follow our prayers with diligence in the uſe of the means of grace.
The Dreſſer of the vineyard engages to do his part, and therein teaches .
miniſters to do theirs. He will dig about the tree, and will dung it.
Unfruitful chriſtians muſt be awakened by the terrors of the law, which
break up the fallow ground, and then encouraged by the promiſes of the
goſpel, which are warming and fattening, as manure to the tree; both
methods muſt be tried, the one prepares for the other, and all little
enough. - -
(3.) Upon what foot he leaves the matter; “Let us try it, and try
what we can do with it one year more, and if it bear fruit, well; (v. 9.) it
is poſſible, nay there is hope, that yet it may be fruitful;” in that hope
the Owner will have patience with it, and the Dreſſer will take pains
with it, and if it ſhould have the defined ſucceſs, both will be pleaſed that
it was not cut down. The word well is not in the original, but the ex-
preſſion is abrupt ; If it bear fruit 3 ſupply it how you pleaſe, ſo as to
expreſs, how wonderfully well-pleaſed both the Owner and Dreſſer will
be ; if it bear fruit, there will be cauſe of rejoicing, we have what we
would have ; but it cannot be better expreſſed than as we do, well.
Note, Unfruitful profeſſors of religion, if, after long unfruitfulneſs,
they will repent, and amend, and bring forth fruit, ſhall find all is well.
God will be pleaſed, for he will be praiſed ; miniſters’ hands will be
ſtrengthened, and ſuch penitents will be their joy now, and their crown
ſhortly. Nay, there will be joy in heaven for it; the ground will be no
longer cumbered, but bettered, the vineyard beautified, and the good
trees in it made better. As for the tree itſelf, it is well for it ; it ſhall
not only not be cut down, but it ſhall receive bleſſing from God; (Heb.
6, 7.) it ſhall be purged, and shall bring forth more fruit, for the Father
is its huſbandman ; (John 15. 2.) and it ſhall at laſt be tranſplanted
§
Note, No ||
from the vineyard on earth to the paradiſe above.
But he adds, If not then, after that, thou shalt cut it down. Obſerve
here, [I.] That though God bear long, he will not bear always, with
unfruitful profeſſors; his patience will have an end, and, if it be abuſed,
certainly be cut down at laſt, and cast into the fire.
Barren trees will
[2.] The longer
God has waited, and the more coſt he has been at upon them, the greater
will their dettruction be : to be cut down after that, after all theſe ex-
pećtations from it, theſe debates concerning it, this concern for it, will
be ſad indeed, and will aggravate the condemnation. [3.] Cutting
down, though it is work that ſhall be done, is work that God doth not
take pleaſure in : for obſerve here, the Owner ſaid to the Dreſſer, “Do
thou cut it down, for it cumbereth the ground.” “Nay,” ſaid the
Dreſſer, “if it muſt be done at laſt, thou shalt cut it down, let not my
hand be upon it.”. [4.] Thoſe that now intercede for barren trees, and
take pains with them, if they perſiſt in their unfruitfulneſs, will be even
content to ſee them cut down, and will not have one more word to ſay for
them. Their beſt friends will acquieſce in, nay they will approve and ap-
playd the righteous judgment of God, in the day of the manifeſtation
of it, Rev. 15. 3, 4. s
will give way to that wrath which will have no end.
10. And he was teaching in one of the ſynagogues on
the ſabbath. 11. And behold, there was a woman which
had a ſpirit of infirmity eighteen years, and was bowed
together, and could in no wiſe lift up herſelf. 12. And
when Jeſus ſaw her, he called her to him, and ſaid unto
her, Woman, thou art looſed from thine infirmity. 13.
And he laid his hands on her : and immediately ſhe was
made ſtraight, and glorified God. 14. And the ruler of the
C • . & º *
ſynagogue anſwered with indignation, becauſe that Jeſus
There are ſix days in which men ought to work: in them
therefore come and be healed, and not on the ſabbath-day.
15. The Lord then anſwered him, and ſaid, Thou hypo-
- 5 Q -
- as ſ *
crite, doth not each one of you on the ſabbath day looſel
his ox or his afs from the ſtall, and lead him away to water-
ing: 16. And ought not this woman, being a daughter ||
of Abraham, whom Satan hath bound, lo, theſe eighteen |
years, be looſed from this bond on the ſabbath-day 17.
| whom all praiſe is due.
And when he had ſaid theſe things, all his adverſaries were
aſhamed ; and all the people rejoiced for all the glorious
things that were done by him.
Here is,
I. The miraculo
of infirmity, Qur Lord Jeſus ſpent his ſabbaths in the ſynagogues,
v. 10. We ſhould make conſcience of doing ſo, as we have opportunity,
and not think we can ſpend the ſabbath as well at home in reading a
good book, for religious aſſemblies are a divine inſtitution, which we
muſt bear our teſtimony to, though but of two or three. And when he
was in the ſynagogues on the ſabbath-day, he was teaching there—ºv 3,3-
&axwy; it denotes a continued ačt ; he still taught the people knowledge.
He was in his element when he was teaching. Now to confirm the doc-
trine he preached, and recommend it as faithful, and well-worthy of all
acceptation, he wrought a miracle, a miracle of mercy.
1. The obječt of charity that preſented itſelf, was, a woman in the
ſynagogue, that had a ſpirit of infirmity eighteen years, v. 11. She had
an infirmity, which an evil ſpirit, by divine permiſfion, had brought upon
her, which was ſuch, that ſhe was bowed together by ſtrong convulſions,
and could in no wiſe lift up herſelf; and, having been ſo long thus, the
diſeaſe was incurable, ſhe could not ſtand erect, which is reckoned man’s
honour above the beaſts. Obſerve, Though ſhe was under this in-
firmity, by which ſhe was much deformed, and made to look mean, and
not only ſo, but, as is ſuppoſed, motion was very painful to her, yet ſhe
went to the ſynagogue on the ſabbath-day. Note, Even bodily infirmities,
unleſs they be very grievous indeed, ſhould not keep us from public wor-
ſhip on ſabbath-days; for God can help us beyond our expectation.
2. The offer of this cure to one that ſought it not, beſpeaks the pre-
venting mercy, and grace of Chriſt; (v. 11.) When Jeſus ſaw her, he
called her to him. It does not appear that ſhe made any application to
him, or had any expečtation from him ; but before she called he anſwered.
She came to him, to be taught and to get good to her ſoul, and then
Chriſt gave this relief to her bodily infirmity. Note, Thoſe whoſe firſt
and chief care is for their ſouls, do beſt befriend the true intereſts of
their bodies likewiſe, for other things shall be added to them. Chriſt in
his goſpel calls and invites thoſe to come to him for healing, that labour
under ſpiritual infºrmities, and if he calls us, he will undoubtedly help us
when we come to him. - -
3. The cure effectually and immediately wrought, beſpeaks his al-
mighty power He laid his hands on her, and ſaid, “ Woman, thou art
looſed from thine infirmity; though thou haſt been long labouring under
it, thou art at length releaſed from it.” Let not thoſe deſpair, whoſe
diſeaſe is inveterate, who have been long in afflićtion, God can at length
relieve them, therefore though he tarry, wait for him. Though it was
a ſpirit of infºrmity, an evil ſpirit, that ſhe was under the power of, Chriſt
has a power ſuperior to that of Satan, is stronger than he. Though she
could in no wiſe liſt up herſelf, Chriſt could lift her up, and enable her to
lift up herſelf. She that had been crooked, was immediately made
straight, and the ſcripture was fulfilled, (Pſ. 146, 8.) The Lord raiſeth
them that are bowed down. .
This cure repreſents the work of Chriſt’s grace upon the ſouls of
people. . . (I.). In the converſion of finners. Unſanétified hearts are
under this ſpirit of infirmity, they are diſtorted, the faculties of the ſoul
are quite out of place and order; they are bowed down toward things be-
low. “O curvae in terram animae 1–Baſe ſouls that bend toward the
earth !” They can in no wiſe lift up themſelves to God and heaven ; the
bent of the ſoul, in its natural ſtate, is the quite contrary way. Such
crooked ſouls ſeek not to Chriſt; but he calls them to him, lays the hand
of his power and grace upon them, ſpeaks a healing word to them, by
which he looſes them from their infirmity; makes the ſoul straight, re-
duces it to order, raiſes it above worldly regards, and direéts its affections
and aims heavenward. Though “man cannºt make that ſtraight which
God has made crooked,” (Eccl. 7. 13.) yet the grace of God can make
that ſtraight, which the fin of man has made crooked. (2.) In the con-
Jolation of good people. Many of the children of God are long under a
pirit ºf inft rinity, a ſpirit of bondage ; through prevailing grief and fear,
us cure of a woman that had been long under a ſpirit
* . - ST. LUKE, XIII.
|
The infirm Woman made ſtrong.
their ſouls are cast down and diſjuieted within them, “they are troubled,
they are bowed down greatly, they go mourning all the day long,” Pſ.
38, 6. But Chriſt, by his Spirit of adoption, looſes them from this ins:
firmity in due time, and raiſes them up. .
4. The preſent effect of this cure upon the ſoul of the patient as well
as upon her body; ſhe glorified God, gave him the praiſe of her cure, to
When crooked ſouls are made ſtraight, they
will ſhew it by their glorifying God. * -
II. The offence that was taken at this by the ruler of the ſynagogue,
as if our Lord Jeſus had committed ſome heinous crime, in healing this
| poor woman. He had indignation at it, becauſe it was on the ſabbath-
day, v. 14. One would think that the miracle ſhould have convinced
him, and that the circumſtance of its being done on the ſabbath-day
could not have ſerved to evade the convićtion; but what light can ſhine.
ſo clear, ſo ſtrong, which a ſpirit of bigotry and enmity to Chriſt and
his goſpel will not ſerve to ſhut men’s eyes againſt Never was ſuch ho-
nour done to the ſynagogue he was ruler of as Chriſt had now done it,
and yet he had indignation at it. He had not indeed the impudence to
quarrel with Chriſt, but he ſaid to the people, refle&ting upon Chriſt in
what he ſaid, “ There are fix days in which men ought to work, in them
therefore come, and be healed, and not on the ſabbath-day.” See here'
how light he made of the miracles Chriſt wrought, as if they were things
of courſe, and no more than what quacks and mountebanks did every
day; “You may come, and be healed, any day of the week.” Chriſt’s
cures were become, in his eyes, cheap and common things. See alſo how
he ſtretches the law beyond its intention, or any juſt conſtruction that
could be put upon it, in making either healing or being healed with a
touch of the hand, or a word’s ſpeaking, to be that work which is for-
bidden on the ſabbath-day. This was evidently the work of God; and
when God tied us out from working that day, did he tie himſelf out 2
The ſame word in Hebrew ſignifies both godly and merciſul, (chéſed, ).
to intimate that works of mercy and charity are in a manner works of
piety, (1 Tim. 5. 4.) and therefore very proper on ſabbath-days. s
III. Chriſt’s juſtification of himſelf in what he had done ; (v. 15.)
The Lord then anſwered him, as he had anſwered others, who in like
manner cavilled at him, Thou hypocrite. Chriſt, who knows men’s hearts,
may call thoſe hypocrites whom it would be preſumption for us to call
ſo, who muſt judge charitably, and can judge but according to the out-
ward appearance. Chriſt knew that he had a real enmity to him and to
his goſpel, that he did but cloak that with a pretended zeal for the ſab-
bath-day, and that when , he bid the people come on the ſix days, and
be healed, he would not have them be healed any day. Chriſt could
have told him this, but he vouchſafes to reaſon the caſe with him :
and,
I. He appeals to the common pračtice among the Jews, which was
never diſallowed, that of watering their cattle on the ſabbath-day ; thoſe
cattle that are kept up in the ſtable, are conſtantly “looſed from the ſtall
on the ſabbath-day, and led away to watering.” It would be a barbar-
ous thing not to do it; for a merciful man regards the life of his beast, his
own beaſt that ſerves him. Letting the cattle rest on the ſabbath-day,
as the law direéted, would be worſe than working them, if they muſt
be made to faſt on that day, as the Ninevites’ cattle on their faſt-day, that:
were not permitted to ſeed or drink water, Jon. 3. 7. xz.
2. He applies this to the preſent caſe ; (v. 16.) “ Muſt an ow' or an
aſ have compaſſion ſhewed them on the ſabbath-day, and have ſo much
time and pains beſtowed upon them every ſabbath, to be looſed from the
ſtall, led away perhaps a great way to the water, and then back again;
and ſhall not this woman, only with a touch of the hand and a word’s
ſpeaking, be looſed from a much greater grievance than that which the
cattle undergo, when they are kept a day without water For confider,”
(1.) “She is a daughter of Abraham, whom you all pride yourſelves in
a relation to ; ſhe is your sister, and ſhall ſhe be denied a favour that you
grant to an ox or an aſs, diſpenſing a little with the ſuppoſed ſtrićtneſs
of the ſabbath-day ? She is a daughter of Abraham, and therefore is en-
titled to the Meſfiah’s bleſfings, to the bread which belongs to the chil-
dren.” (2.) “She is one whom Satan has bound, he had a hand in the
afflićtion, and therefore it was not only an act of charity to the poor
woman, but of piety to God, to break the power of the Devil, and baffle
him.” (3.) “She has been in this deplorable condition, lo, theſe eigh-
teen years, and therefore now that there is an opportunity of delivering
her, it ought not to be deferred a day longer, as you would have it,
for any of you would have thought eighteen years’ afflićtion full long
enough.” -
IV. The different effect that this had upon thoſe that heard him. He
ST. LUKE, XIII.
Curioſity checked.
had ſufficiently made it out, not only that it was lawful, but that it
was highly fit and proper, to heal this poor woman on the ſabbath-day,
and thus publicly in the ſynagogue, that they might all be witneſſes of
the miracle. And now obſerve, ‘‘’ -
1. What a confuſion this was to the malice of his perſecutors;
“When he had ſaid theſe things, all his adverſaries were aſhamed,”
(v. 17.) they were put to filence, and were vexed that they were ſo,
that they had not a word to ſay for themſelves; it was not a ſhame that
worked repentance, but indignation rather. Note, Sooner or later, all
the adverſaries of Chriſt, and his doćtrine and miracles, will be made
ashamed. - - - - - º .
2. What a confirmation this was to the faith of his friends; All the
people, who had a better ſenſe of things, and judged more impartially
than their rulers, rejoiced for all the glorious things that were done by
him. The ſhame of his foes was the joy of his followers; the iº
of his intereſt was what the one fretted at and the other triumphed in.
The things Chriſt did, were glorious things; they were all ſo, and,
though now clouded, perhaps will appear ſo, and we ought to rejoice in
them.
chriſtians.
18. Then ſaid he, Unto what is the kingdom of God
like, and whereunto ſhall I reſemble it? 19. It is like a
grain of muſtard-ſeed, which a man took and caſt into his
garden, and it grew, and waxed a great tree: and the
fowls of the air lodged in the branches of it. 20. And
again he ſaid, Whereunto ſhall I liken the kingdom of
God? 21. It is like leaven, which a woman took and hid
in three meaſures of meal, till the whole was leavened. 22.
And he went through the cities and villages, teaching,
and journeying toward Jeruſalem.
Here is, I. The goſpel’s progreſs foretold in two parables, which we
had before, Matth. 13. 31, 33. The kingdom of the Meſſiah is the king-
dom of God, for it advances his glory ; this kingdom was yet a myſtery,
and people were generally in the dark, and under miſtakes, about it.
Now, when we would deſcribe a thing to thoſe that are ſtrangers to it,
we chooſe to do it by fimilitudes: “Such a perſon you know not, but
I will tell you whom he is like;” ſo Chriſt undertakes here to ſhew
what the kingdom of God is like; (v. 18.) “Whereunto shall I-liken the
kingdom of God P v. 20. It will be quite another thing from what you
expect, and will operate, and gain its point, in quite another manner.”
1.
º : of a ſudden; but you are miſtaken, it is like a grain of muſtard-
Jēed, a little thing, takes up but little room, makes but a little figure,
and promiſes but little ; yet, when ſown in ſoil proper to receive it, it
waves a great tree,” v. 19. Many perhaps were prejudiced againſt the
goſpel, and loath to come in to the obedience of it, becauſe its beginning.
was ſo ſmall; they were ready to ſay of Chriſt, Can this man ſave us 2
And of his goſpel, Is this likely ever to come to any thing 2 Now Chriſt
would remove this prejudice, by aſſuring them that though “ its begin-
ning was ſmall, its latter end ſhould greatly increaſe;” ſo that many
ſhould come, ſhould come upon the wing, ſhould fly like a cloud, to lodge
in the branches of it with more ſafety and ſatisfaction than in the branches
of Nebuchadnezzar’s tree, Dan. 4. 21. -
(2.) “You expect it will make its way by external means, by ſubduing
nations and vanquiſhing armies; though it ſhall work like leaven, ſilently
and inſenſibly, and without any force or violence, v. 21. A little leaven
leaveneth the whole lump, ſo the doćtrine of Chriſt will ſtrangely diffuſe
its reliſh into the world of mankind ; in this it triumphs, that the ſavour
of the knowledge of it is unaccountably made manifeſt in every place, be-
yond what one could have expected, 2 Cor. 2. 14, But you muſt give
it time, wait for the iſſue of the preaching of the goſpel to the world,
and you will find it does wonders, and alters the property of the ſouls of
men. By degrees the whole will be leavened, even as many as are, like
the meal to the leaven, prepared to receive the ſavour of it.”
2. Chriſt’s progreſs toward Jeruſalem recorded ; (v. 22.) “He went
through the cities and villages, teaching and journeying.” Here we find
Chriſt an Itinerant, but an itinerant Preacher, journeying toward Jeruſa-
lem, to the feaſt of dedication, which was in the winter, when travelling
was uncomfortable, yet he would be about his Father’s buſineſs; and
therefore, whatever cities or villages he could make in his way he gave
Every thing that is the honour of Chriſt, is the comfort of
“You expect it will appear great, and will arrive at its perfec-
then a ſermon or two, not only in the cities, but in the country-villages,
Whatever Providence brings us, we ſhould endeavour to be doing all the
good we can. . • : - * *
23. Then ſaid one unto him, Lord, are there few that
are ſaved 2 And he ſaid unto thern, 24. Strive to enter,
| in at the ſtrait gate: for many, I ſay unto you, will ſeek
to enter in, and ſhall not be able. 25. When once the
| maſter of the houſe is riſen up, and hath ſhut to the door,'
and ye begin to ſtand without, and to knock at the door,
ſaying, Lord, Lord, open unto us;, and he ſhall anſwer,
and ſay unto you, I know you not whence ye are: 26.:
Then ſhall ye begin to ſay, We have eaten and drunk in
thy preſence, and thou haſt taught in our ſtreets, 27.
But he ſhall ſay, I tell you, I know you not, whence ye
are ; depart from me all ye workers of iniquity. 28.
There ſhall be weeping and gnaſhing of teeth, when ye
ſhall ſee Abraham, and Iſaac, and Jacob, and all the pro-
phets, in the kingdom of God, and you yourſelves thruſt.
out. 29. And they ſhall come from the eaſt, and from
the weſt, and from the north, and from the ſouth, and
ſhall fit down in the kingdom of God. 30. And behold,
there are laſt which ſhall be firſt, and there are firſt which
ſhall be laſt. 4. - -
We have here, * ..ºf
I. A queſtion put to our Lord Jeſus; who it was that put it, we are
not told, whether a friend or a foe ; for he gave both a great liberty
of queſtioning him, and returned anſwers to the thoughts and intents
of the heart. The queſtion was, Are there few that are ſaved P. v. 23.
s: *Ayal oi aw&syo-" If the Javed be Jew P Maſter, I have heard thou
ſhouldeſt ſay ſo ; Is it true * .. t ;
J. Perhaps it was a captious queſtion ; he put it to him, tempting
him, with a deſign to inſnare him, and leſſen his reputation. If he ſhould
ſay that many would be ſaved, they would reproach him as too looſe,
and making ſalvation cheap ; if few, they would reproach him as preciſe.
and ſtrait-laced. The Jewiſh doćtors ſaid, That all Iſrael should have a
place in the world to come , and would he dare to contradićt that! Thoſe
that have ſucked in a corrupt notion, are ready to make it the ſtandard
by which to meaſure all men’s judgments; and in nothing do men more
betray their ignorance, preſumption, and partiality, than in judging of
the ſalvation of others. - r .
2. Perhaps it was a curious queſtion, a nice ſpeculation, which he had
lately been diſputing upon with his companions, and they all agreed to
refer it to Chriſt. Note, Many are more inquiſitive reſpecting who ſhall
be ſaved, and who not, than reſpecting what they ſhall do to be ſaved.
It is commonly aſked, “ May ſuch and ſuch be ſaved ’’ But it is well
that we may be ſaved without knowing that. - •
3. Perhaps it was an admiring queſtion; he had taken notice how
ſtrićt the law of Chriſt was, and how bad the world was, and, comparin
theſe together, cries out, “How few are there that will be ſaved 1"
Note, We have reaſon to wonder, that of the many to whom the
word of ſalvation is ſent, there are ſo few to whom it is indced a ſaving
word. - -
4. Perhaps it was an inquiring queſtion ? “If there be few that be
ſaved, what then 2 What influence ſhould this have upon me?” Note, It
concerns us all ſeriouſly to improve the great truth of the fewneſs of
thoſe that are ſaved. - - - -
II. Chriſt's anſwer to this queſtion, which directs us what uſe to
make of this truth. Our Saviour did not give a direct anſwer to his in-
quiry, for he came to guide men’s conſciences, not to gratify their cu-
rioſity. Aſk not, “How many ſhall be ſaved ’’ But, be they more or
fewer, “Shall I be one of them ’’’ Not, “What ſhall become of ſuch
and ſuch, and what shall this man do *" But, “What ſhall I do, and
what will become of me 2° Now in Chriſt’s anſwer obſerve,
1. A quickening exhortation and direction ; Strive to enter in at the
strait gate. This is directed not to him only that aſked the queſtion,
but to all, to us, it is in the plural number ; Strive ye. Note, (1.) All.
that will be ſaved, muſt enter in at the strait gate, muſt undergo a change
of the whole man, ſuch as amounts to no leſs than being born again,
f
f
and muſt ſubmit to a ſtriët diſcipline. (2.) Thoſe that would enter in
at the ſtrait gate, muſt strive to enter. It is a hard matter to get to hea-
ven, and a point that will not be gained without a great deal of care
and pains, of difficulty and diligence. We muſt ſtrive with God in
prayer, wreſtle as Jacob, ſtrive againſt ſin and Satan; we muſt ſtrive in
every duty of religion, ſtrive with our own hearts, &yoyiğads—“Be in
an agony, ſtrive as thoſe that, run for a prize, excite and exert ourſelves'
to the utmoſt.” - t . -
2. Divers awakening conſiderations, to enforce this exhortation. O
that we may be all awakened and quickened by them | They are ſuch
confiderations as will ſerve to anſwer the
be ſaved 2
(1.) Think how many take ſome pains for ſalvation, and yet periſh |
becauſe they do not take enough; and you will ſay that there are few
that will be ſaved, and that it highly concerns us to strive; “Many will
feek to enter in, and ſhall not be able;” they ſeek, but they do not strive.
Note, The reaſon why º come ſhort of grace and glory, is, becauſe ||
that which will not be attained without a |
they reſt in a lazy ſeeking o
daborious striving. They have a good mind to happineſs, and a good opi-
nion of holineſs, and take ſome good steps toward both ; but their convic-
tions are weak, they do not confider what they know and believe, and,
conſequently, their defires are cold, and their endeavours feeble, and
there is no ſtrength or ſteadineſs in their reſolutions; and thus they come
short, and loſe the prize, becauſe they do not preſs forward. Chriſt avers
this upon his own word, I ſay unto you ; and we may take it upon his
word, for he knows both the counſels of God and the hearts of the chil
dren of men. . . y -
(2.) Think of the distinguishing day that is coming, and the deciſions
of that day; and you will ſay there are few that shall be ſºlved, and that
we are concerned to ſtrive ; The “ Maſter of the houſe will riſe up, and
ſhut to the door,” v.25. Chriſt is the Master of the houſe, that will
take cognizance of all that frequent his houſe, and are retainers to it,
will examine comers and goers, and thoſe that paſs and repaſs. Now he
feems as if he left things at large; but the day is coming when he will
ziſe up and shut to the door. What door [1..] A door of distinction.
Now, within the temple of the church there are carnal profeſſors who
worſhip in the outer-court, and ſpiritual profeſſors who worſhip within the
vail; between theſe the door is now open, and they meet promiſèuouſly
in the ſame external performances. But when the Mafter of ihe houſe
is riſen up, the door will be ſhut between them, that thoſe who are in the
outer court, may be kept out, and left to be trodden under foot by the
Gentiles, Rev., 11.2. They that are filthy, ſhut the door upon them,
and let them be filthy still ; that thoſe who are within, may be kept
within, that thoſe who are holy, may be holy still. The door is ſhut, to
Jeparate between the precious and the vile, that ſinners may no longer
stand in the congregation of the righteous. Then you ſhall return, and
diſcern betwixt them. [2.] A door of denial and excluſion. The door
of mercy and grace has long stood open to them, but they would not come
in by it, would not be beholden to the favour of that door, they hoped
to climb up ſome other way, and to get to heaven by their own merits;
and therefore when the Maſter of the houſe is riſen up, he will juſtly
shut that door; let them not expe&t to enter by it, but let them take
their own meaſures. Thus, when Noah was ſafe in the ark, God shut
the door, to exclude all thoſe that depended upon ſhelters of their own in
the approaching flood.
(3.) Think how many who were very confident that they ſhould be
Javed, will be reječted in the day of trial, and their confidences will de-
ceive them ; and you will ſay that there are few that shall be ſaved, and |
that we are all concerned to strive ; confidering,
[1..] What an aſſurance they had of admiſſion, and how far their |
hope carried them, even to heaven’s gate; there they stand and knock,
knock as if they had authority, knock as thoſe that belong to the houſe,
Jaying, “Lord, Lord, open to us, for we think we have a right to enter;
take us in among the ſaved ones, for we joined ourſelves to them.” Note,
Many are ruined by an ill-grounded hope of heaven, which they never
giftruſted or called in queſtion, and therefore conclude their ſtate is good,
becauſe they never doubted it,
his ſervants ; nay, in token of their importunity, they double it, Lord,
1,07'd ; they are definous now to entër in by that door which they had
formerly made light of, and would now gladly come in among thoſe ſeri-
ous chriſtians whom they had ſecretly deſpiſed.
[2.]. What grounds they had for this confidence.
their plea is, v. 26.
ST. LUKE, XIII,
queſtion, Are there few that shall |
They call Chriſt, Lord, as if they were |
º Let us ſee what ||
First, They had been Christ’s guests, had had an |
intimate converſe with him, and had ſhared in his favours; “We have |
The Doom of finful Profeſſors.
eaten and drunk in thy preſence,” at thy table, Judas ate bread with
Chriſt, dipped with him in the diſh. Hypocrites, under the diſguiſe of
their external profeſſion, receive the Lord’s ſupper, and in it partake of
the children’s bread, as if they were children. Secondly, They had been
Christ’s hearers; they received inſtrućtion from him, and were well
acquainted with his doćtrine and law ; “Thou hast taught in our streets
—a diſtinguiſhing favour, which few had, and ſurely it might be taken
as a pledge of diſtinguiſhing favour now ; for wouldeſt thou teach us,
| and not fave us ***
[3.] How their confidence will fail them, and all their pleas be re-
jećted as frivolous. Chriſt will ſay to them, I know you not whence you
are, v. 25. And again, (v. 26.) “I tell you, I know you not, depart
from me.” He doth not deny that that which they pleaded was true,
they had eaten and drunk in his preſence, by the ſame token, that they
had no ſooner eaten of his bread, than they lifted up the heel againſt
him. He had taught in their ſtreets, by the ſame token that they
had deſpiſed his inſtruction, and would not ſubmit to it. And therefore,
First, He diſowns them ; “I know you not ; you do not belong to my
family.” The Lord knows them that are his, but them that are not he
does not know, he has nothing to do with them; “I know you not
whence ye are. Ye are not of me, ye are not from above, ye are not
| branches of my houſe; of my vine.” Secondly, He diſcards them ; De-
part from me. It is the hell of hell to depart from Chriſt; the princi-
|pal part of the miſery of the damned ; “Depart from my door, here's
nothing for you, no, not a drop of water.” Thirdly, He gives them
ſuch a charaćter as is the reaſon of this doom ; 2^e are workers of ini-
quity. This is their ruin, that under a pretence of piety, they kept
up ſecret haunts of ſin, and did the Devil's drudgery in Chriſt's
livery.
É How terrible their puniſhment will be ; (v. 28.) There shall be
weeping and gnashing of teeth, the utmoſt degree of grief and indigna-
tion; and that which is the cauſe of it, and contributes to it, a fight of
the happineſs of thoſe that are ſaved; “Ye ſhall ſee the patriarchs and
prophets in the kingdom of Göd, and yourſelves thruſt out,” Obſerve
here, [1..] That the Old Testament ſa?nts are in the kingdom of God;
thoſe had benefit by the Meſfiah, who died before his coming ; for they
ſaw his day at a diſtance, and it refle&ted comfort upon them. [2.]
That New Testament ſinners will be thrust out of the kingdom of God.
It intimates that they will be thrusting in, and will preſume upon admiſ-
fion, but in vain; they ſhall be thrust out with ſhame, as having no part
or lot in the matter. [3.] That the fight of the ſaints’ glory will be a
great aggravation of finners’ miſery ; they ſhall thus far ſee the kingdom.
of God, that they ſhall ſee the prophets in it, whom they hated and de-
ſpiſed, and themſelves, who thought themſelves ſure of it, thrust out,
This is that at which they will gnash their teeth, Pſ. 112. 10. t
(4.) Think who are they that ſhall be ſaved, notwithſtanding ; (v.
29, 36.) “ They ſhall come from the eaſt and the weſt; and the laſt
Íhall be firſt.”
[H.] By what Chriſt had ſaid, it appeared that but few should be
Javed, of thoſe whom we think moſt likely, and who bid faireſt for it.
Yet do not ſay then that the goſpel is preached in vain, for though Iſ.
rael be not gathered, Chriſt will be glorious. There ſhall come many.
from all parts of the Gentile world, that ſhall be admitted into the king-
dom of grace in this world, and of glory in the other. Plainly thus,
*
| when we come to heaven, we ſhall meet a great many there, whom we
little thought to have met there, and miſs a great many thence, whom
we verily expected to have found there.
[2.] Thoſe who ſit down in the kingdom of God, are ſuch as had taken
pains to get thither, for they came from far—“ from the eaſt, and from
the weſt; from the north, and from the ſouth i' they had paſſed through
different climates, had broken through many difficulties and diſcourage-
ments; which ſhews that they who would enter into that kingdom, muſt
Jirive, as the queen of Sheba, who came from the “ utmoſt parts of the
earth, to hear the wiſdom of Solomon.” They who travel now in the
ſervice of God and religion, ſhall ſhortly ſit down to reſt in the kingdom
of God.
[3.]. Many who ſtood fair for heaven, came ſhort, and others who
ſeemed caſt behind, and thrown quite out of the way, will win and wear
this prize, and therefore it concerns us to strive to enter. I let us be pro-
| voked, as Paul defired the Jews might be, to a holy emulation by the
zeal and forwardneſs of the Gentiles, Rom. 11. 14. Shall I be out-
ſtripped by my juniors : Shall I, who ſtarted firſt, and ſtood neareſt, miſs
of heaven, when others, leſs likely, enter into it? If it be got by ſtriving,
why ſhould not I ſtrive
ST. LUKE, XIII, xiv.
Chriſt's Meſſage to Herod.
31. The fame day. there came certain of the Phariſees,
flying unto him, Get thee out, and depart hence: for
Herod will kill thee. 32. And he ſaid unto them, Goye,
and tell that fox, Behold, I caſt out devils, and I do cures
to-day and to-morrow, and the third day I ſhall be per-
feóted. 33. Nevertheleſs, I muſt walk to-day, and to-
morrow, and the day following: for it cannot be that a |
34, O Jeruſalem, Jeru- |
ſalem, which killeſt the prophets, and ſtoneſt them that are
prophet periſh out of Jeruſalem.
fent unto thee: how often would I have gathered thy
children together, as a hen doth gather her brood under
her wings, and ye would not P 35. Behold, your houſe is
left unto you deſolate: and verily I ſay unto you, ye ſhall ||
not ſee me, until the time come when ye ſhall ſay, Bleſſed
is he that cometh in the name of the Lord.
Here is, -
I. A ſuggeſtion to Chriſt of his danger from Herod, now that he was
in Galilee, within Herod's juriſdićtion ; (v. 31.) Certain of the Phari-
Jées (for there were thoſe of that ſet diſperſed all the nation over) came
to Chriſt, pretending friendſhip and a concern for his ſafety, and ſaid, ſº
Get thee out of this country, and depart hence, for otherwiſe Herod will
kill thee, as he did John. Some think that thoſe Pharifees had no ground
at all for this, that. Herod had not given out any words to this pur- |
port, but that they framed this lie, to drive him out of Galilee, where he
had a great and growing intereſt, and to drive him into Judea, where
they knew there were thoſe that really ſought his life. But Chriſt’s
anſwer being directed to Herod himſelf, it ſhould ſeem that the Phari-
fees had ground for what they ſaid, and that Herod was enraged againſt
Chriſt, and deſigned him a miſchief, for the honourable teſtimony he had
borne to John Baptiſt, and to the doćtrine of repentance which John
preached. Herod was willing to get rid of Chriſt out of his dominions;
and when he durſt not put him to death, he hoped to frighten him away
by ſending him this threatening meſſage. -
II. His defiance of Herod’s rage and the Phariſees too ; he fears
neither the one nor the other; Go ye, and tell that for ſo, v. 32. In
calling him a for, he gives him his true charaćter; for he was ſubtle as a
fox, noted for his craft, and treachery, and baſeneſs, and preying (as
they ſay of a fox) furtheſt from his own den. And though it be a black
and ugly charaćter, yet it did not ill become Chriſt to give it him, nor |
was it in him a violation of that law, “ Thou ſhalt not ſpeak evil of the
ruler of thy people.” For Chriſt was a Prophet, and prophets always
had a liberty of ſpeech in reproving princes and great men. Nay, Chriſt
was more than a prophet, he was a King, he was King of kings, and
the greateſt of men were accountable to him, and therefore it became
him to call this proud king by his own name ; but it is not to be drawn
into an example by us. “Go, and tell that fox, yea, and this fox too,”
(for ſo it is in the original, rà &A&Tsz raºrn,) “ that Phariſée whoever
he is that whiſpers this in my ear, let him know that I do not fear him,
nor regard his menaces. For,” -
1. “I know that I muſt die, and muſt die ſhortly ; I expect it, and
count upon it, the third day,” that is, “ very ſhortly ; my hour is at
hand.” Note, It will help us very much above the fear of death, and of
them that have the power of death, to make death familiar to us, to ex-
pećt it, think of it, and converſe with it, and fee it at the door. “If
Herod ſhould kill me, he will not ſurpriſe me.” $ -
2. “I know that death will be not only no prejudice to me, but that
it will be my preferment; and therefore tell him, I do not fear him ; ;
when I die, I ſhall be perfected, I ſhall then have finished the hardeſt ||
part of my undertaking, I ſhall have completed my buſineſs;” rºekuz ||
When Chriſt died, he is ſaid to have ſanctified |
– I shall be conſecrated.
himſelf; he conſecrated himſelf to his prieſtly office with his own
blood. -
3. “I know that neither he nor any one elſe can kill me, till I have
done my work. Go, and tell him that I value not his impotent rage. I
will cast out devils, and do cures, to day, and to-morrow,” that is, “ now
and for ſome little ſpace of time yet to come, in ſpite of him and all his
threats. I muſt walk, I muſt go on in my intended journey, and it is not
in his power to hinder me. -
and healing, to-day, and to-morrow, and the day following.” Note, It is
Vol. IV. No. 83.
!.
!
good for us to look upon the time we have before us as but a little, two
or three days perhaps may be the utmoſt, that we may thereby be quick-
ened to do the work of the day in its day. And it is a comfort to us,
in reference to the power and malice of our enemies, that they can have
no power to take us off as long as God has any work for us to do. The
witneſſes were not ſtain till they had finished their teſ?inony. ' *
4. “I know that Herod can do me no harm, not . beeauſe my
time is not yet come, but becauſe the place appointed for my death, is,
Jeruſalem, which is not within his juriſdiction. It cannot be that a pra-
phet perish out of Jeruſalem,” that is, “ any where but at Jeruſalem.”
If a true prophet was put to death, he was proſecuted as a fºſé prophet.
Now none undertook to try prophets, and to judge concerning them, but
the great Sanhedrim, which always ſat at Jeruſalem; it was a cauſe which
the inferior courts did not take cognizance of, and therefore if a prophet
be put to death, it muſt be at Jeruſalem. -
III. His lamentation for Jeruſalem, and his denunciation of wrath.
againſt that city, v. 34, 35. This we had, Matth. 23. 37.39. Perhaps
this was not ſaid now in Galilee, but the evangeliſt, not deſigning to
|:bring it in in its proper place, inſerts it here, upon occaſion of Chriſt’s
|mentioning his being put to death at Jeruſalem.
Note, 1. The wickedneſs of perſons and places that more eminently
than others profeſs religion and relation to God, is in a particular man-
ner provoking and grieving to the Lord Jeſus. How pathetically does
he ſpeak of the fin and ruin of that holy city O Jéruſalem / Jeru-
'alem /
2. Thoſe that enjoy great plenty of the means of grace, if they are
not profited by them, are often prejudiced againſt them. They that
would not hearken to the prophets, nor welcome thoſe whom God had
ſent to them, killed them, and stoned them. If men’s corruptions are not
conquered, they are provoked. --
3. Jeſus Chriſt has ſhewed himſelf willing, freely willing, to receive
and entertain poor ſouls that come to him, and put themſelves under his
protećtion; “How often would I have gathered thy children together,”
as a hen gathereth her brood under her wings; with ſuch care and
tenderneſs || &
4. The reaſon why finners are not protećted and provided for by
the Lord Jeſus, as the chickens are by the hen, is, becauſe they will
not ; I would, I often would, and ye would not. Chriſt’s willingneſs ag-
gravates finners’ unwillingneſs, and leaves their blood upon their own
heads. -
5. The houſe that Chriſt leaves, is left deſºlate. The temple though.
richly adorned, though hugely frequented, is yet deſolate, if Chriſt have
deſerted it; he leaves it to them, they had made an idol of it, and let
them take it to themſelves, and make their beſt of it, Chriſt will trouble
it no more.
6. Chriſt juſtly withdraws from thoſe that drive him from them. They
would not be gathered by him, and therefore, ſaith he, “Tou shall not
Jºe me, you ſhall not hear me, any more ;” as Moſes ſaid to Pharaoh,
when he forbid him his preſence, Exod. 10. 28, 29.
I muſt go about, as I now do, preaching ||
º
7. The judgment of the great day will effectually convince unbe-
lievers that would not now be convinced ; “Thén you will ſay, Blºſſed
is he that cometh,” that is, “ you will be glad to be among thoſe that
ſay ſo, and will not ſee me to be the Meſſiah till then, when it is too
late.” • .
CHAP. XIV.
In this chapter, we have, I. The cure which our Lord Jeſus wrought upon
a man that had the dropſy, on the ſabbath-day, and his juſtifying of him-
ſelf therein, againſt thoſe who were offended at his doing it on that day,
v. 1...6. II. A leſſon of humility given to thoſe who were ambitious of
the highest rooms, v. 7...ll. I # A lºſiºn of charity to thoſe who
feaſted the rich, and did not feed the poor, v. 12... 14. IV. Theſucceſs
of the goſpel-offer foretold in the parable of the guests invited to a feast,
Jignifying the rejection of the Jews, and all others that ſet their hearts
upon this world, and the entertainment ofº the Gentiles, and all others
that come empty of ſelf, to be filled with Christ, v. 15.24. V. The great
law of diſcipleſhip laid down, with a caution to all that will be Christ's
diſciples, to undertake it deliberately, and with conſideration, and par.
ticularly to ministers, to retain their ſavour, v. 25.35.
T
4.
. A ND it came to paſs, as he went into the houſe of
|
one of the chief Phariſees, to eat bread on the ſab-
5 R. -
was a certain man before him, which had the dropſy.
3; And Jeſus, anſwering, ſpake unto the lawyers and
Phariſees, ſaying, Is it lawful to heal on the ſabbath-day :
4. And they held their peace. And he took him, and
healed him, and let him go : 5. And anſwered them,
ſaying, Which of you ſhall have an aſs, or an ox, fallen
into a pit, and will not ſtraightway pull him out on the
ſabbath-day ? 6. And they could not anſwer him again to
theſe things.
In this paſſage of ſtory we find, - *
I. That the Son of man came eating and drinking, converfing fami-
liarly with all ſorts of people; not declining the ſociety of publicans,
though they were of ill fame, nor of Phariſees, though they bare him
ill will, but accepting the friendly invitations both of the one and the
other; that, if poſſible, he might do good to both. Here he “went
into the houſe of one of the chief Phariſees,” a ruler, it may be, and a
magiſtrate in his country, to eat bread on the ſabbath-day, v. 1. See how
favourable God is to us, that he allows us time, even on his own day,
for bodily refreſhments; and how careful we ſhould be not to abuſe that
liberty, or turn it into licentiouſneſs. Chriſt went only to eat bread, to
take ſuch refreſhment as was neceſſary on the ſabbath-day. Our ſab-
bath-meals muſt, with a particular care, be guarded againſt all manner of
exceſs. On ſabbath-days we muſt do, as Moſes and Jethro did, eat bread
before God, (Exod. 18. 12.) and, as is ſaid of the primitive chriſtians,
on the Lord’s day, muſt eat and drink as thoſe that muſt pray again be-
fore we go to reſt, that we may not be unfit for that. -
II. That he went about, doing good. Wherever he came, he ſought
opportunities to do good, and not only improved thoſe that fell in his
way; here was “a certain man before him, which had the dropſy,”
v. 2. We do not find that he offered himſelf, or that his friends offered
him to be Chriſt’s patient, but Chriſt prevented him with the bleſfings of
his goodneſs, and before he called he anſwered him. Note, It is a happy
thing to be where Chriſt is, to be preſent before him, though we be not
preſented to him. This man had the dropſy, it is probable, in a high de-
gree, and that he appeared much ſwelled with it ; probably, he was ſome
relation of the Phariſee's, that now lodged in his houſe, which is more
likely than that he ſhould be an invited-gueſt at the table.
III. That he “endured the contradićtion of finners againſt himſelf;” -
(v. 1.) They watched him. . The Phariſee that invited him, it ſhould ſeem,
did it with a defign to pick ſome quarrel with him ; if it were ſo, Chriſt
knew it, and yet went, for he knew himſelf a match for the moſt ſubtle
of them, and how to order his ſteps with an eye to his obſervers.
that are watched, had need to be wary. It was, as Dr. Hammon ob-
ſerves, contrary to all laws of hoſpitality, to ſeek advantage againſt one
that you invited to be your gueſt, for ſuch a one you have taken under
your protećtion. Theſe lawyers and Phariſees, like the fowler that lies
in wait to inſhare the birds, held their peace, and ačted very .ſilently.
When Chriſt aſked them whether they thought it lawful to heal on the
ſabbath-day, (and herein he is ſaid to anſwer them, for it was an anſwer
to their thoughts, and thoughts are words to Jeſus Chriſt,) they would
ſay neither Tea nor Nay, for their *:::::: to inform against him, not
to be informed by him. They would nºſay, It was lawful to heal, for
then they would preclude themſelyes from ºpputing it to him as a crime :
and yet the thing was ſo plain āś ident, that they could not for
ſhame ſay It was not lawful. Note, tººd men have often been perſe-
cuted for doing that which even their perſecutors, if they would but give
their conſciences leave to ſpeakºšt, could not but own to be lawful and
good. Many a good work Chriſt"did; for which they cast stones at him
and his name. - -
IV. That Chriſt would not be hindered from doing good by the oppo-
ſtion and contradiction of finners ; (v. 4.) He “took him, and healed
him, and let him go.” Perhaps he took him aſide into another room, and
healed him there, becauſe he would neither proclaim himſelf, ſuch was
his humility, not provoke his adverſaries, ſuch was his wiſdom, his meek-
neſs of wiſdom. Note, Though we muſt not be driven off from our duty
by the malice of our enemies, yet we ſhould order the circumſtances of
it ſo as to make it the leaſt offenſive. Or, He took him, that is, he laid
hands on him, to cure him ; imazººsvº, complexus—he embraced him,
took him in his arms, big and unwieldy as he was, (for ſo dropſical peo-
^-r
º
!
Thoſe ||
bath-day, that they watched him, 2. And behold, there
*
A Man cured of the Dropſy.
ple generally are,) and reduced him to ſhape. The cure of a dropſy,
as much as of any diſeaſe, one would think, ſhould be gradual; yet Chriſt
cured even that diſeaſe, perfeótly cured it in a moment... He then let
him go, leſt the Phariſees ſhould fall upon him for being healed, though
he was purely paſſive; for what abſurditics would not ſuch men as they
were be guilty of : - • *
V. That our Lord Jeſus did nothing but what he could juſtify, to the
convićtion and confuſion of thoſe that quarrelled with him, v. 5, 6. He
{till anſwered their thoughts, and made them hold their peace for shame,
who before held their peace for ſubtlely, by an appeal to their own prac-
tice, as he had been uſed to do upon ſuch occaſions, that he might ſhew
them how in condemning him they condemned 'themſelves; “Which of
you ſhall have an aſs or an ox fallen into a pit, by accident, will he not
pull him out on the ſabbath-day,” and that ſtraight way, not deferring it
till the ſabbath be over, leſt it, periſh 2 Obſerve, It is not ſo much out
of compaſſion to the poor creature, that they do it, but a concern for their
own intereſt. It is their own ow, and their own qſs, that is worth money,
that they will diſpenſe with the law of the ſabbath for the ſaving of:
Now this was an evidence of their hypocriſy, and that it was not out of
any real regard to the ſabbath, that they found fault with Chriſt for
healing on the ſabbath-day; (that was only the pretence ;) but really
they were angry at the miraculous good works which Chriſt wrought,
the proof he thereby gave of his divine miſſion, and the intereſt he there-
by gained among the people. Many can eaſily diſpenſe with that, for
their own intereſt, which they cannot diſpenſe with for God’s glory
and the good of their brethren. This queſtion ſilenced them ; “ they
could not anſwer him again to theſe things,” v. 6. Chriſt will be juſtified
when he ſpeaks, and every mouth ſtopped before him.
7. And he put forth a parable to thoſe which were
bidden, when he marked how they choſe out the chief
rooms; ſaying unto them, 8. When thou art bidden of
any man to a wedding, fit not down in the higheſt
room : left a more honourable man than thou be bidden
of him ; 9. And he that bade thee and him, come, and
ſay to thee, Give this man place; and thou begin with
ſhame to take the loweſt room. 10. But when thou art
bidden, go and fit down in the loweſt room; that when
he that bade thee, cometh, he may ſay unto thee, Friend,
go up higher; then ſhalt thou have worſhip in the pre-
fence of them that fit at meat with thee. i I. For who-
ſoever exalteth himſelf, ſhall be abaſed ; and he that
humbleth himſelf, ſhall be exalted. 12. Then ſaid he
alſo to him that bade him, When thou makeſt a dinner
or a ſupper, call not thy friends, nor thy brethren, nei-
ther, thy kinſmen, nor thy rich neighbours; left they
alſo bid thee again, and a recompenſe be made thee.
13. But when thou make a feaſt, call the poor, the maimed,
the lame, the blind: 14. And thou ſhalt be bleſſed; for
they cannot recompenſe thee: for thou ſhalt be recom-
penſed at the reſurreótion of the juſt.
Our Lord Jeſus here ſets us an example of profitable edifying diſcourſe
at our tables, when we are in company with our friends. We find that
when he had none but his diſciples, that were his own family, with him
at his table, his diſcourſe with them was good, and to the ºſé of edifying ;
and not only ſo, but when he was in company with ſtrangers, nay, with -
| enemies that watched him, he took occaſion to reprove what he ſaw amiſs
in them, and to inſtruct them ; though the wicked were before him, he
did not keep ſilence from good, (as David did, Pſ. 39. 1, 2.) for, notwith-
ſtanding the provocation given him, he had not his heart hot within him,
nor was his ſpirit ſtirred. We muſt not only not allow any corrupt com-
munication at our tables, ſuch as that of the hypocritical mockers at ſtaſis,
but we muſt go beyond common harmleſs talk, and ſhould take occaſion
from God’s goodneſs to us at our tables, to ſpeak well of him, and learn
to ſpiritualize common things. The lips of the righteous ſhould then
Jeed many. -
Our Lord Jeſus was among perſons of quality, yet, as one that had
not reſpect of perſons, * *






ST. LUKE, XIV.
Humility recommended.
and from thence gives us a leſſon of humility. . .
1. He obſerved how theſe lawyers and Phariſees affected the highest
Jºats, toward the head-end of the table, v. 7. He had charged that ſort
of men with this in general, ch. 11. 43. Here he brings home the charge
to particular, perſons ; for Chriſt will give every man his own. He
*marked how they choſe out the chief rooms; every man, as he came in,
got as near the beſt ſeat as he could.
tions of life, Chriſt’s eye is upon us, and he marks what we do, not
only in our religious aſſemblies, but at our tables, and makes remarks - sº ſº
*. - | a feast, inſtead of furniſhing thyſelf with what is rare and nice, get thy
upon it. -
2. He obſerved how thoſe who were thus aſpiring, often expoſed
themſelves, and came off with a ſlur; whereas thoſe who were modeſt,
and feated themſelves in the loweſt ſeats, often gained reſpect by it. (I.)
Thoſe who, when they come in, aſſume the higheſt feats, may perſ.
haps be degraded, and forced to come down to give place to one more
honourable, v. 8, 9. Note, It ought to check our high thoughts of
ourſelves, to think how many there are, that are more honourable than
we, not only in reſpect of worldly dignities, but of perſonal merits and
accompliſhments. Inſtead of being proud that ſo many give place to
us, it ſhould be humbling to us, that there are ſo many that we muſt
give place to. The maſter of the feaſt will marſhal his gueſts, and will
not fee the more honourable kept out of the ſeat that is his due, and
therefore will make bold to take him lower that uſurped it; Give
this man place ; and this will be a diſgrace to him that would be
thought more deſerving than really he was, before all the company.
Note, Pride will have shame, and will at laſt have a fall. (2.) Thoſe
who, when they come in, content themſelves with the loweſt ſeats, are
likely to be preferred ; (v. 10.), “Go, and ſeat thyſelf in the lowest
room, as taking it for granted that thy friend who invited thee, has
gueſts to come, that are of better rank and quality than thou art; but
perhaps it may not prove ſo, and then it will be ſaid to thee, Friend, go
alp higher. The maſter of the feaſt will be ſo juſt to thee, as not to
keep thee at the lower end of the table, becauſe thou waſt ſo modest as
to ſeat thyſelf there.” Note, The way to riſe high, is, to begin low ;
and this recommends a man to thoſe about him ; “Thou shall have ho-
nour and reſpect before thoſe that ſit with thee. They will ſee thee to be
an honourable man, beyond what at firſt they thought ; and ho-
nour appears the brighter for ſhining out of obſcurity. They will
likewiſe fee thee to be a humble man, which is the greateſt honour of |
all. Our Saviour here refers to that advice of Solomon, (Prov. 25.
6, 7.) “Stand not in the place of great men, for better it is that it
be ſaid unto thee, come up hither, than that thou ſhouldeſt be put lower.”
And Dr. Lightfoot quotes a parable out of one of the rabbins, ſomewhat.
like this, “ Three men” (ſaid he) “ were bidden to a feaſt ; one ſat
higheſt, For, ſaid he, I am a prince ; the other next, For, ſaid he, I am
a wife man ; the other loweſt, For, ſaid he, I am a humble man. The
king feated the humble man higheſt, and put the prince loweſt.”
3. He applied this generally, and would have us all learn not to mind
high things, but to content ourſelves with mean things, as for other rea-
fous, ſo for this, becauſe pride and ambition are diſgraceful before men,
for whoſoever exalteth himſelf, shall be abaſed ; but humility and ſelf-denial
are really honourable, he that humbleth himſelf, shall be exalted, v. 11.
We ſee it in other inſtances, that “a man’s pride will bring him low ; but
honour ſhall uphold the humble in ſpirit, and before honour is humility.”
II. He takes occaſion to reprove the maſter of the feaſt, for inviting
ſo many rich people, who had where withal to dine very well at home,
when he ſhould rather have invited the poor, or, which was all one, have
“ſent portions to them for whom nothing is prepared,” and who could
not afford themſelves a good meal’s meat. See Neh. 8. 10. Our Sa-
viour here teaches us, that the uſing of what we have, in works of charity,
is better, and will turn to a better account, than uſing it in works of
generoſity and in magnificent houſe-keeping. .
1. “Covet not to treat the rich ; (v. 12.) invite not thy friends, and
brethren, and neighbours that are rich.” This does not prohibit the en-
tertaining of ſuch ; there may be occaſion for it, for the cultivating of
friendſhip among relations and neighbours. But, (1.) “Do not make
a common cuſtom of it ; ſpend as little as thou cant that way, that thou
mayeft not diſable thyſelf to lay out in a much better way, in almſgiving.
Thou wilt find it very expenſive and troubleſome ; one feaſt for the rich
will make a great many meals for the poor.” Solomon ſaith, He that
give!h to the rich, shallſiurely come to want, Prov. 22. 16. “Give” (faith
Pliny, Epiſt,) “to thy friends, but let it be to thy poor friends, not to
thoſe that need thee not.” (2.) “Be not proud of it.” Many make
I. He takes occaſion to reprove the gueſts for ſtriving toJit uppermoſº,
Note, Even in the common ac-
feasts, only to make a shºw, as Ahaſuerus did i. (Eſth. 1.3, 4) and it is
no reputation to them, they think, if they have not perſons of quality to
dine with them, and thus rob their families, to pleaſe their fancies. (3.).
, “Aim not at being paid again in your own coin.” This is that which
our Saviour blames in ſuch entertainments : “You commonly do it in
hopes that you will be invited by them, and ſo a recompenſe will be made
you ; you will be gratified with ſuch dainties and varieties as you treat
your friends with, and this will feed your ſenſuality and luxury, and you
will be no real gainer at laſt.” . . . . . .
2. “Be forward to relieve the poor; (v. 13, 14.) When thou makest
| table ſpread with a competency of plain and wholeſome meat, which will
not be ſo coſtly, and invite the poor and maimed, ſuch as have nothing to
| live upon, nor are able to work for their living. Theſe are obječts of
charity, they want neceſſaries,; furniſh them, and they will recompenſe
thee with their prayers; they will commend thy proviſions, which the
rich, it may be, will deſpiſe. They will go away, and thank God for
thee, when the rich will go away, and reproach thee. Say not that thout
art a loſer, becauſe they cannot recompenſe thee, thou art ſo much out of
pocket; no, it is ſo much ſet out to the beſt intereſt, on the beſt ſecu-
| rity, for thou shalt be recompenſed at the reſurrection of the juſt.” There
will be a reſurrection of the just ; a future state of the juſt. There is a
ſtate of happineſs reſerved for them in the other world; and we may be
ſure that the charitable will be remembered in the reſurrection of the just,
for alms are righteouſneſs. Works of charity perhaps may not be re-
warded in this world, for the things of this world are not the best things,
and therefore God doth not pay the beſt men in thoſe things; but they
ſhall in no wiſe loſe their reward; they ſhall be recompenſed in the reſur-
rection. It will be found that the longeſt voyages make the richeſt re-
turns, and that the charitable will be no loſers, but unſpeakable gainers,
by having their recompenſe adjourned till the reſurrection. -
15. And when one of them that ſat at meat with him,
heard theſe things, he ſaid unto him, Bleſſed is he that
ſhall eat bread in the kingdom of God. 16. Then ſaid he
unto him, A certain man made a great ſupper, and bade
many : 17. And ſent his ſervant at ſupper-time to ſay to
them that were bidden, Come, for all things are now
ready. 18. And they all with one conſent began to make
| excuſe. The firſt ſaid unto him, I have bought a piece of
ground, and I muſt needs go and ſee it: I pray thee have
me excuſed. 19. And another ſaid, I have bought five
yoke of oxen, and I go to prove them : I pray thee have
me 'excuſed. 20. And another ſaid, I have married a
wife, and therefore I cannot come. 21. So that ſervant
came, and ſhewed his lord theſe things. Then the maſter
of the houſe being angry, ſaid to his ſervant, Go out
quickly into the ſtreets and lanes of the city, and bring in
hither the poor, and the maimed, and the halt, and the
blind. 22. And the ſervant ſaid, Lord, it is done as thou
haſt commanded, and yet there is room. 23. And the
lord ſaid unto the ſervant, Go out into the high-ways, and
hedges, and compel them to come in, that my houſe may
be filled. . 24. For I ſay unto you, that none of thoſe men
which were bidden, ſhall taſte of my ſupper.
Here is another diſcourſe of our Saviour’s, in which he ſpiritualizes the
feaſt he was invited to ; which is ansther way of keeping up good diſ-
courſe in the midſt of common ačtions. - s
1. The occaſion of the diſcourſe was given by one of the gueſts, who,
when Chriſt was giving rules about feaſting, ſaid to him, “Bleſſed is he
that ſhall eat bread in the kingdom of God,” (v. 15.) which, ſome
tellus, was a ſaying commonly uſed among the rabbins. But with what
deſign docs this man bring it in here 3 1. Perhaps this man, obſerving
that Chriſt reproved firſt the gueſts, and then the maſter of the houſe,
fearing he ſhould put the company out of humour, ſtarted this, to divert
the diſcourſe to ſomething elſe. Or, 2. Admiring the good rules of
humility and charity which Chriſt had now given, but deſpairing to ſee
St. LUKE, XIV.
The generous Invitation.
them lived up to in the preſent degenerate ſtate of things, he longs for u beſpeaks the general negleet of the Jewiſh nation to cloſe with Chriſt,

the kingdom of God, when theſe and other good laws ſhall obtain, and pro-
nounces them bleſſed, who ſhall have a place in that kingdom. Or, 3.
Chriſt having mentioned the reſurrection of the just, as a recompenſe for
aćts of charity to the poor, he here confirms what he ſaid, “Yêa, Ilord,
vited to the table of the greateſt man on earth.” Or, 4. Obſerving
Chriſt to be filent, after he had given the foregoing leſſons, he was wil-
ling to draw him in again to further diſcourſe, ſo wonderfully well-pleaſed
was he with what he ſaid ; and he knew nothing more likely to engage
him, than to mention the kingdom of Gad. Note, Even thoſe that are
not of ability to carry on goed diſcourſe themſelves, ought to put in a
word now and then, to countenance it, and help it forward.
Now that which this man ſaid, was a plain and acknowledged truth,
and it was quoted very appositely now that they were sitting at meat;
for we ſhould take occaſion from common things, to think and ſpeak
of thoſe heavenly and ſpiritual things which in ſcripture are compared
to them ; for that is one end of borrowing firmilitudes from them. "And
it will be good for us, when we are receiving the gifts of God’s provi-
dence, to paſs through them to the confideration of the gifts of his grace,
thoſe beiter things. This thought will be very ſeaſonable when we are
partaking of bodily refreſhments; “Bleſſed are they that ſhall eat bread
in the kingdom of God.” (1.) In the kingdom of grace, in the king-
dom of the Meſfiah, which was expected now ſhortly to be ſet up. Chriſt
promiſed his diſciples that they ſhould eat and drink with him in his king-
dom. They that partake of the Lord’s ſupper, eat bread in the kingdom
of Gºd. (2.) In the kingdom of glory, at the reſurre&tion. The hap-
pineſs of heaven is an everlasting feast : bleſſed are they that ſhall fit
down at that table, whence they ſhall riſe no more.
II: The parable which our Lord Jeſus put forth upon this occaſion,
v. 16, &c. Chriſt joins with the good man in what he ſaid ; “ It is
very true, Bleſſed are they that shall partake of the privileges of the Meſ.
fiah's kingdom. But who are they that ſhall enjoy that privilege : You
Jews, who think to have the monopoly of it, will generally rejećt it, and
the Gentiles will be the greateſt ſharers in it.” This he ſhews by a
parable ; for, if he had ſpoken it plainly, the Phariſees would not have
borne it. w
Now in the parable we may obſerve,
1. The free-grace and mercy of God, ſhining in the goſpel of Chriſt;
it appears, (1.) In the rich proviſion he has made for poor ſouls, for
their nouriſhment, refreſhment, and entertainment; (v. 16.) A certain
rich man made a great ſupper. There is that in Chriſt and the grace of
the goſpel, which will befood and a feast for the ſoul of man that knows
its own capacities, for the foul of a finner that knows its own neceffities
and miſeries. It is called a ſupper, becauſe in thoſe countries ſupper-time
was the chief feaſting-time, when the buſineſs of the day was over. The
manifeſtation of goſpel-grace to the world was the evening of the world’s
day; and the fruition of the fulneſs of that grace in heaven is reſerved
for the evening of our day. (2.) In the gracious invitation given us
to come and partake of this proviſion. Here is, [1..] A general invi-
tation given ; he bade many. Chriſt invited the whole mation and people
of the Jews to partake of the benefits of his goſpel. There is proviſion
enough for as many as come ; it was propheſied of as a feast for all
people, Iſa. 25.6. Chriſt in the goſpel, as he keeps a good houſe, ſo
he keeps an open houſe. [2.] A particular memorandum given, when
the ſupper-time was at hand; the ſervant was ſent round to put them in
mind of it; Come, for all things are now ready. When the Spirit was
poured out, and the goſpel-church planted, thoſe who before were invited,
were more cloſely preſſed to come in preſently ; Now all things are ready,
the full diſcovery of the goſpel myſtery is now made, all the ordinances
of the goſpel are now inſtituted, the ſociety of chriſtians is now incorpo-
rated, and, which crowns all, the Holy Ghoſt is now given. This is
the call now given to us ; “All things are now ready, now is the ac-
cepted time, it is now, and has not been long, it is now, and will not be.
long; it is a ſeaſon of grace that will be ſoon over; and therefore come
zow; do not delay ; accept the invitation; believe yourſelves welcome;
• eat, O friends, drink, yea drink abundantly, O beloved.” -
2. The cold entertainment which the grace of the goſpel meets with.
The invited gueſts declined coming, they did not ſay flat and plain that
they would not come, but they all with one conſent began to make excuſe,
w. 18.
have come to a good ſupper, when they were ſo kindly invited to it;
who would have refuſed ſuch an invitation Yet, on the contrary, they
all found out ſome pretence or other to ſhift off their attendance. This
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and accept of the offers of his grace, and the contempt they put upon the
| invitation. It ſpeaks alſo the backwardneſs there is in moſt people to
ſcloſe with the goſpel-call. They cannot for ſhame avow their refuſal,
| but they defire to be excuſed ; they all gro atás, ſome ſupply ºpas, all
they that ſhall be recompenſed in the reſurreótion of the juſt, ſhall eat
bread in the kingdom, and that is a greater recompenſe than being rein-
straightway, , they could give an anſwer extempore ; and needed not to
; ſtudy for it; were not to ſeek for an excuſe. Others ſupply yºdans, they
were unanimous in it; with one voice.
(1.) Here were two that were purchaſers, who were in fuch haſte to
go and ſee their purchaſes, that they could not find time to go to this,
ſupper; one had purchaſed land, he had bought a piece of ground, which
was repreſented to him to be a good bargain, and he muſt needs go and
ſee whether it was ſo or no; and therefore I pray thee have me excuſed.
His heart was ſo much upon the enlarging of his eſtate, that he could
neither be civil to his friend, nor kind to himſelf. Note, Thoſe that
have their hearts full of the world, and fond of laying houſe to houſe, and
field to field, have their ears deaf to the goſpel-invitation. But what a
frivolous excuſe was this He might have deferred going to ſee his piece
of ground till the next day, and have found it in the ſame place and
plight it was now in, if he had ſo pleaſed. Another had purchaſed
stock for his land ; */ have bought five yoke of oven for the plough, and
I muſt juſt now go prove them, muſt go and try whether they be fit for
my purpoſe ; and therefore excuſe me for this time.” The former inti-
mates that inordinate complacency in the world, this, the inordinate care-
| and concern about the world, which keep people from Chriſt and his
grace; both intimate a preference given to the body above the ſoul, and
to the things of time above thoſe of eternity. Note, It is very criminal,
when we are called to any daty, to make excuſes for our neglect of it:
it is a fign that there are convićtions that it is duty, but no inclination to
it. Theſe things here, that were the matter of the excuſes, were, [1..].
Little things and of ſmall concern. It had better become them to have
ſaid, “I am invited to eat bread in the kingdom of God, and therefore
muſt be excuſed from going to ſee the ground or the oxen.” [2.] Law-
ful things. Note, Things lawful in themſelves, when the heart is too much.
ſet upon them, prove fatal hinderances in religion—Licitis perimus omnes.
It is a hard matter ſo to manage our worldly affairs, that they may not
divert us from ſpiritual purſuits ; and this ought to be our great care.
(2.) Here was one that was newly married, and could not leave his.
i
| for “they watch for
Heb. 13. 17.
One would have expected that they ſhould all with, one conſent ||
wife to go out to ſupper, no not for once ; (v. 20.) I have married a
wife, and therefore, in ſhort, I cannot come. He pretends that he cannot,
when the truth is, he will not. Thus many pretend inability for the du-
ties of religion, when really they have an averſion to them. He has mar.
ried a wiſe ; it is true, he that was married, was excuſed by the law from
going to war for the firſt year, (Deut. 24. 5.) but would that excuſe
him from going up to the feaſts of the Lord, which all the males were
| yearly to attend ? Much leſs will it excuſe from the goſpel-feaſt, which
the other were but types of. Note, Our affection to our relations often,
proves a hinderance to us in our duty to God. Adam’s excuſe was,
“The woman that thou gaveſt me, perſuaded me to eat ;” this here
was, “ The woman perſuaded me not to eat.” He might have gone
and taken his wife along with him, they would both have been wel-
come. - +
3. The account which was brought to the maſter of the feaſt, of the
affront put upon him by his friends, whom he had invited, who now
ſhewed how little they valued him ; (v. 21.) “That ſervant came, and
ſhewed his lord theſe things;” told him with ſurpriſe, that he was likely
to ſup alone, for the gueſts that were invited, though they had had timely
notice a good while before, that they might order their affairs accord-
ingly, yet were now engaged to ſome other buſineſs. He made the mat-
ter neither better nor worſe, but related it juſt as it was. Note, Miniſ.
ters muſt give account of the ſucceſs of their miniſtry. They muſt do it
now at the throne of grace; if they ſee of the travail of their ſºul, they
muſt go to God with their thanks; if they labour. in vain, they muſt go.
to God with their complaints. They will do it hereafter at the judg-
ment-ſeat of Chriſt ; they ſhall be produced as witneſſes against thoſe
who perfiſt and periſh in their unbelief, to prove that they were fairly
invited ; and for thoſe who accepted the call, “Behold, I and the
children thou haſ given me.” The apoſtle urges this as a reaſon why
people ſhould give ear to the word of God ſent them by his miniſters ;.
your ſouls, as thoſe that muſt give account,”
4. The maſter’s juſt reſentment of this affront ; He was angry, v. 21.
Note, The ingratitude of thoſe that ſlight goſpel-offers, and the con-
|
t
tempt they put upon the God of heaven thereby, are a very great provo-
cation to him, and juſtly ſo. Abuſed mercy turns into the greateſt
ST. LUKE, XIV.
The Neceſſity of Self-denial.
wrath. The doom he paſſed upon them, was, “None of the men' that
were bidden, ſhall taſte of my ſupper.” This was like the doom paſſed
upon ungrateful Iſrael, when they deſpiſed the pleaſant land : . God
“ſware in his wrath, that they ſhould not enter into his reſt.” Note,
Grace deſpiſed is grace forfeited, like Eſau’s birthright. They that
will not have Chriſt when they may, ſhall not have him, when they
would. Even thoſe that were bidden, if they ſlight the invitation, shall
be forbidden; when the door is ſhut, the fooliſh virgins will be denied
€htra.In Ce.
5. The care that was taken to furniſh the table with gueſts, as well
as meat. “Go,” (faith he to the ſervants,) “go firſt into the streets and
danes of the city, and invite, not the merchants that are going from the
cuſtom-houſe, or the tradeſmen that are ſhutting up their ſhops, they
will deſire to be excuſed; (one is going to his compting-houſe, to caſt up
his books, another to the tavern, to drink a bottle with his friend;) but,
that you may invite thoſe that will be glad to come, bring in “hither
the poor and the maimed, the halt and the blind;’ pick up the common
beggars.”
the maſter and his houſe, to have ſuch gueſts at his table; for they knew
his mind, and they ſoon gather an abundance of ſuch gueſts; Lord, it is
done as thou haſt commanded. Many of the Jews are brought in, not of |
the Scribes and Phariſees, ſuch as Chriſt was now at dinner with, who
thought themſelves moſt likely to be gueſts at the Meſſiah’s table, but
publicans and finners, theſe are the poor and the maimed. But yet there
is room for more gueſts, and proviſion enough for them all. “Go, then,
Jècondly, into the highways and hedges ; go out into the country, and
pick up the vagrants, or thoſe that are returning now in the evening from
their work in the field, from hedging and ditching there, and compel
them to come in, not by force of arms, but by force of arguments; be ear-
neſt with them, for in this caſe it would be neceſſary to convince them
that the invitation was ſincere, and not a banter; they will be ſhy and
modeſt, and will hardly believe that they ſhall be welcome, and therefore
be importunate with them, and do not leave them till you have prevailed
This refers to the calling of the Gentiles, to whom the
- with them
with them.”
apoſtles were to turn, when the Jews refuſed the offer, and
the church was filled. *.
Now obſerve here, (1.) The proviſion made for precious.ſouls in the
reject it, yet others will thankfully accept the offer of it. Chriſt comforts
himſelf with this, that, though Iſrael be not gathered, yet he ſhall be
glorious, as a Light to the Gentiles, Iſa. 44, 5, 6. God will have a church
in the world, though there are thoſe that are unchurched; for “the un-
belief of man ſhall not make the promiſe of God of no effect.”
Thoſe that are very poor and low in the world, ſhall be as welcome to
Chriſt as the rich and great; nay, and many times the goſpel has greateſt
ſucceſs among thoſe that labour under worldly diſadvantages, as the
poor, and bodily infirmities, as the maimed, and the halt, and the blind.
Chriſt here plainly refers to what he had ſaid juſt before, in dire&tion
to us, to invite to our tables the poor and maimed, the lame and blind,
v. 13. For, the confideration of the countenance which Chriſt’s goſpel
gives to the poor, ſhould engage us to be charitable to them. His con-
deſcenſions and compaſſions toward them ſhould engage our’s. (3.)
Many times the goſpel hath the greatest ſucceſs among thoſe that are
least likely to have the benefit of it, and whoſe ſubmiſſion to it was leaſt
expected. The publicans and harlots went into the kingdom of God
before the Scribes and Phariſees; “ ſo the laſt ſhall be firſt, and the firſt
kaſt.” Let us not be conſident concerning thoſe that are moſt forward,
nor deſpair of thoſe that are leaſt promiſing. (4.) Chriſt’s miniſters
muſt be both very expeditious, and very importunate, in inviting to the
goſpel-feaſt : “Go out quickly, (v. 21.) loſe no time, becauſe all things
are now ready. Call to them to come to-day, while it is called to-day.
And compel them to come in, by accoſting them kindly, and drawing them
with the cords of a man, and the bands of love.” Nothing can be more
abſurd than fetching an argument from hence for compelling men’s con-
ſciences, nay, for compelling men againſt their conſciences, in matters of
religion; “You ſhall receive the Lord’s ſupper, or you ſhall be fined
and impriſoned, and ruined in your eſtate.” Certainly nothing like this
was the compulſion here meant, but only that of reaſon and love ; for
the weapons of our warfare are not carnal. (5.) Though many have
been brought in to partake of the benefits of the goſpel, yet ſtill there
is room for more ; for the riches of Chriſt are unſearchable and inea-
haustible; there is in him enough for all, and enough for each; and the
goſpel excludes none that do not exclude themſelves. (6.) Chriſt’s
houſe, though it be large, ſhall at laſt be filled; it will be ſo when the
Vol. IV. No. 83. - -
The ſervants objećt not, that it will be a diſparagement to
l
4
goſpel of Chriſt, ſhall appear not to have been made in vain ; for if ſome '
(2.)
£
number of the elećt is completed, and as many as were given him are
brought to him. . . .
25. And there went great multitudes with him: , and
he turned, and ſaid unto them, 26. If any man come to
me, and hate not his father, and mother, and wife, and
children, and brethren, and ſiſters, yea, and his own life
alſo, he cannot be my diſciple. , 27. And whoſoever doth
not bear his croſs, and come after me, cannot be my diſ-
ciple. 28. For which of you, intending to build a tower,
ſitteth not down firſt, and counteth the coſt, whether he
have ſufficient to finiſh it? 29, Leſt haply after he hath
laid the foundation, and is not able to finiſh it, all that be-
hold it, begin to mock him, 30. Saying, This man began
to build, and was not able to finiſh. 31. Or what king,
going to make war againſt another king, fitteth not down
firſt, and conſulteth whether he be able with ten thou-
ſand to meet him that cometh againſt him with twenty
thouſand ; 32. Or elſe, while the other is yet a great way
off, he ſendeth an ambaſſage, and deſireth conditions of
peace. 33. So likewiſe, whoſoever he be of you, that for-
ſaketh not all that he hath, he cannot be my diſciple. 34.
Salt is good : but if the ſalt have loſt its favour, where-
with ſhall it be ſeaſoned ; 35. It is neither fit for the land,
nor yet for the dunghill; but men caſt it out. He that
hath ears to hear, let him hear. - -
See how Chriſt in his doćtrine ſuited himſelf to thoſe to whom he
ſpake, and gave every one his portion of meat. To Phariſes he preached
humility and charity. He is in theſe verſes directing his diſeourſe to the
multitudes that crowded after him, and ſeemed zealous in following him ;
and his exhortation to them, is, to underſtand the terms of diſcipleſhip,
before they undertook the profeſſion of it, and to confider what they
did. See here, a
I. How zealous people were in their attendance on Chriſt; (v, 25.)
There went great multitudes with him, many for love, and more for com-
pany, for where there are many, there will be more. Here was a mixt
multitude, like that which went with Iſrael out of Egypt; ſuch we muſt
expect there will always be in the church, and it will therefore be ne-
ceſſary that miniſters ſhould carefully ſeparate belween the precious and
the vile.
II. How conſiderate he would have them to be in their zeal. Thoſe
that undertake to follow Chriſt, muſt count upon the worſt, and prepare
accordingly. -
1. He tells them what the worſt is, that they muſt count upon; much
the ſame with what he had gone through before them and for them. He
takes it for granted that they had a mind to be his diſciples, ‘that they
might be qualified for preferment in his kingdom. They expected that
he ſhould ſay, “If any man come to me, and be my diſciple, he ſhall
have wealth and honour in abundance, let me alone to make him a great
man ;” but he tells them the quite contrary. -
(1.) That they muſt be willing to quit that which was very dear, and
therefore muſt come to him thoroughly weaned from all their creature-
comforts, and dead to them, ſo as cheerfully to part with them rather
than quit their intereſt in Chriſt, v. 26. A man cannot be Chriſt's diſ-
ciple, but he muſt hate father, and mother, and his own life. He is not
Jºncere, he will not be constant and perſevering, unleſs he love Chriſt bet-
ter than any thing in this world, and be willing to part with that which
he may and muſt leave, either as a ſacrifice, when Chriſt may be glorified
by our parting with it, (ſo the martyrs, who loved not their lives to
death,) or as a temptation, when by our parting with it we are put inte a
| better capacity of ſerving Chriſt. Thus Abraham parted with his own
| country, and Moſes with Pharaoh’s court. Mention is not made here of
houſes and lands; philoſophy will teach a man to look upon thoſe with
contempt; but chriſtianity carries it higher. . [1..] Every good man
loves his relations ; and yet, if he be a diſciple of Chriſt, he muſt compa-
ratively hate them, muſt love them lºſs than Christ, as Leah is ſaid to be
hated, when Rachel was better loved. Not that their perſons muſt be in
any degree hated, but our comfort and ºnan in them muſt be loſt and
- 5
arº -
wallowed up in cartove to Chriſt, as Levi's was, when he ſaid to his
Jather, I have not ſeen him, Deut. 33.9. When our duty to our parents
comes in competition with our evident duty to Chriſt, we muſt give Chriſt || * :
- him, as having loſt all his labour hitherto, for want of perſeverance. Wé
the preference. If we muſt either deny Christ, or be banished from our
families and relations, (as many of the primitive chriſtians were,) we muſt
rather loſe their ſociety than his favour. [2.] Every man loves his own |
#. no man ever yet hated it ; and we cannot be Chriſt’s diſciples, if we
o not love him better than our own lives, ſo as rather to have our lives
£mbittered by cruel bondage, may, and taken away by cruel deaths, than to
diſhonour Chriſt, or depart from any of his truths and ways. The ex-
perience of the pleaſures of the ſpiritual life, and the believing hopes and
proſpects of eternal life, will make this hard ſaying eaſy. When tribula-
tion and perſecution ariſe becauſe of the word, then chiefly the trial is,
whether we love better, Chriſt or our relations and lives ; yet even in
tºys of peace this matter is ſometimes brought to the trial. Thoſe that
decline the ſervice of Chriſt, and opportunities of converſe with him, and
are aſhamed to confeſs him, for fear of diſobliging a relation or friend, or
§ a cuſtomer, give cauſe to ſuſpect that they love them better than
Chriſt. -
(2.) That they muſt be willing to bear that which was very heavy;
(v. 27.) Whoſºever doth not carry his croſs, as thoſe did, that were con-
demned to be crucified, in ſubmiſſion to the ſentence and in expectation of |
the execution of it, and ſo come after ºne, whitherſoever I ſhall lead him,
he cannot be my diſciple ; that is, (faith Dr. Hammond,) he is not for
'my turn ; and my ſervice, being ſo ſure to bring perſecution along with
it, will not be for his. Though the diſciples of Chriſt are not all cruci-
.#ed, yet they all bear their croſs, as if they counted upon being crucified.
They muſt be content to be put into an ill name, and to be loaded with
infamy and diſgrace; for no name is more ignominious than furciſer—
|
ouſly ; and may mean the ſame with Matth, 5.25. Agree with thine ad.
verſary quickly. Note, First, Thoſe that perfiſt in fin, make war againſt
lfºr thes, and that grače ſhall not be wanting to any of us, if we ſeek for
the bearer of the gibbet. He muſt bear his croſs, and come after Christ ;
that is, he muſt bear it in the way of his duty, whenever it lies in that
way. . He muſt bear it when Chriſt calls him to it, and in bearing it he
truſt have an eye to Chriſt, and fetch encouragements from him, and live
in hope of a recompenſe whh him. -
2. He bids them count upon it, and then confider of it. Since he has
been ſo just to us, as to tell us plainly what difficulties we ſhall meet with
in following him, let us be ſo just to ourſelves, as to weigh the matter fe-
riouſly before we take upon us a profeſſion of religion. Joſhua obliged
the people to conſider what they did when they promiſed to ſerve the
Lord, Joſh. 24. 19. It is better never to begin than not to proceed;
and therefore before we begin we muſt confider what it is to proceed.
This is to ağt rationally, and as becomes men, and as we do in other
caſes. The cauſe of Chriſt will bear a ſcrutiny.
Chriſt’s will abundantly. This confidering of the caſe is neceſſary to
perſeverance, eſpecially in ſuffering times. Our Saviour here illuſtrates
the neceſſity of it by two ſimilitudes ; the former ſhewing that we muſt
confider the expenſes of our religion, the latter, that we muſt confider the
perils of it. . . • * - - e
(1.) When we take upon us a profeſſion of religion, we are like a
man that undertakes to build a tower, and therefore muſt conſider the ex-
penſe of it ; (v. 28.30.) Which of you, intending to build a tower, or
Satan ſhews the beſt,
but hides the worſt ; becauſe his beſt will not countervail his worſt ; but -
| he that draws the ſword, throws away the ſcabbard; ſo with good advice
#ately houſe for himſelf, ſitteth not down first, and counteth the cost 2
And he muſt be ſure to count upof a great deal more than his workmen
will tell him it will lie him in. Let him compare the charge with his
urſe, left he make himſelf to be laughed at, by beginning to build what
i. is not able to finish. Note, [1..] All that take upon them a profeſſion
of religion, undertake to build a tower, not as the tower of Babel, in op-
poſition to Heaven, which therefore was left unfiniſhed, but in obedience
to Heaven, which therefore ſhall have its top-stone brought forth. Begin
low, and lay the foundation deep, lay it on the rock, and make ſure work,
and then aim as high as heaven. [2.] 'I'hoſe that intend to build this
tower, muſt ſit down, and count the cost, let them confider, it will cost
them the mortifying of their fins, even the moſt beloved luſts, it will coſt
|
The Neceſſity of Self-denial.
it, and make uſe of it. [4.j Nothing is more shameful than for thoſe
that have begun well in religion, to break off; everyone will juſtly mock
loſe thé things we have wrought; (2 John 8.) and all we have done
and ſuffered, is in vain, Gal. 3, 4, . . . -
(2.) When we undertake to be Chriſt's diſciples, we are like a man
that goes to war, and therefore thuſt confider the hazard of it, and the
difficulties, that are to be encountered, v. 31, 32. A king that declares
war againſt a neighbouring prince, confiders whether he hath ſtrength
wherewith to make his part good, and if not, he will lay aſide his
thoughts of war. Note, [1..] The ſtate of a chriſtian in this world, is
a military ſtate. Is not the chriſtian life, a warfare 2. We have many
paſſes in our way, that muſt be diſputed with dint of ſword; nay, we
muſt fight every ſtep we go, ſo reſtleſs are our ſpiritual enemies in their
oppoſition.
[2.] We ought to confider whether we can endure the
hardneſs which a good ſoldier of Jeſus Chriſt muſt expect and count
upon, before we enliſt ourſelves under Chriſt’s banner ; whether we are
able to encounter the forces of hell and earth, which come againſt us
twenty thouſand ſtrong. [3]. Of the two it is better to make the beſt
terms we can with the world than pretend to renounce it, and afterward,
when tribulation and perſecution ariſe becauſe of the word, to return to
it. That young man that could not find in his heart to part with his.
poſſeſſions for Chriſt, did better to go away from Chriſt ſorrowing than
to have ſtaid with him diffèmbling. :
This parable is another way applicable, and may be taken as defigned
to teach us to begin ſpeedily to be religious, rather than to begin cauti-
God, the moſt unnatural, unjuſtifiable war; they rebel againſt their law.
ful Sovereign, whoſe government is perfectly juſt and good. Secondly,
The proudeſt and moſt daring finner is no equal match for God; the diſ-
proportion of ſtrength is much greater than that here ſuppoſed between
ten thouſand and twenty thouſand. “ Do we provoke the Lord to jea-
louſy 2 Are we ſtronger than he " No, ſurely; who knows the power of
his anger ? In confideration of this, it is our intereſt to make peace with
him ; we need not ſend to desire conditions of peace, they are offered to
us, and are unexceptionable, and highly to our advantage; let us acquaint
ourſelves with them, and be at peace ; do this in time, while the other is
9et a great way off; for delays in ſuch a caſe are highly dangerous, and
make after-applications difficult. *
But the application of this parable here, (v. 33.), is to the conſidera-
tion that ought to be exerciſed when we take upon us a profeſſion of re-
ligion. Solomon faith, With good advice make war; (Prov. 20. I8.) for
enter upon a profeſſion of religion, as thoſe that know that “except you
forſake all you have, you cannot be Chriſt’s diſciples;” that is, except
you count upon forſaking all, and conſent to it, for all that will live
gedly in Chriſt Jeſus, muſt ſuffer perſecution, and yet continue to live
godly.
3. He warns them againſt apoſtaſy and a degeneracy of mind from
the truly chriſtian ſpirit and temper, for that would make them utterly
uſeleſs, v. 34, 35. (1:) Good chriſtians are the ſilt of the earth, and good
miniſters eſpecially, (Matth. 5, 13.) and this ſalt is good and of great
uſe ; by their inſtrućtions and examples they ſeaſon all they converſe
with, to keep them from putrifying, and to quicken them, and make them.
favoury. (2.) Degenerate chriſtians, who, rather than part with what
they have in the worki, will throw up their profeſſion, and then of courſe
become carnal, and worldly, and wholly deſtitute of a chriſtian ſpirit, are
like ſalt that has loſt its ſavour; like that which the chymiſts call the ca-
put mortuum, that has all its ſalts drawn from it, that is the moſt uſe-
leſs worthleſs thing in the world ; it has no manner of virtue or good
property in it. [1..] It can never be recovered; Wherewith shall it be
Jeaſoned P You cannot ſalt it. This intimates that it is extremely diff.
them a life of ſelf-denial and watchfulneſs, and a conſtant courſe of holy cult, and next to impoſfible, to recover an apoſtate, Heb. 6. 4...6. If
duties; it may, perhaps, cost them their reputation among men, their
eſtates and liberties, and all that is deaf to them in this world, even life
itſelf. And if it coſt us all this, what is it in compariſon with what it
coſt Chriſt to purchaſe the advantages of religion for us, which come to ||
us without money and without price [3.] Many that begin to build ||
mind and manners are depraved, is the moſt inſipid animal that can be.
this tower, do not go on with it, nor perſevere in it, and it is their folly 3.
they have not courage and reſolution, have not a rooted fixed principle,
and ſo bring nothing to paſs. It is true, we have none of us in ourſelves |
Jifficient to finish this tower, but Chriſt hath ſaid, My grace is ſufficient
chriſtianity will not prevail to cure men of their worldlineſs and ſenſuality,
if that remedy have been tried in vain, their caſe muſt even be concluded
deſperate. [2.1. It is of no uſe ; it is not fit, as dung is, for the land, to
manure that, nor will it be the better if it be laid in the dunghill to rot,
there is nothing to be got out of it. A profeſſor of religion, whoſe
If he do ſpeak of the things of God, which he hath had ſome knowledge
of, it is ſo awkwardly, that none are the better for it : it is a parable in
#he mouth of a fool. [3.] It is abandoned ; men cast it out, as that which
# -


The loſt Sheep.
they will have no move to do with. Stieh ſcandalous profeſſors ought
to be caſt out of the church, not only becauſe they have forfeited all the
honours and privileges of their church-memberſhip, but becauſe there is
danger that others will be infééted by them. Our Saviour concludes this
with a call to all to take notice of it, and to take warning ; He that hath
ears to hear, let him hear. Now can the faculty of hearing be better em-
ployed than in attending to the word of Chriſt, and particularly to the
alarms he has given us of the danger we are in of apoſtaſy, and the dan.
ger we run ourſelves into by apoſtaſy % -
f
CHAP. XV.
of the Scribes and Phariſees at the grace of Chriſt and the favour he
shewed to publicans and sinners, gave occasion for a more full diſcovery
of that grace than perhaps otherwiſe we should have had, in theſe three
parables which we have in this chapter; the ſtope of all which is the ſame,
to shew, not only what God had ſaid and ſworn in the Old Testament,
that he had no pleaſure in the death and ruin of sinners, but that he has
great pleaſure in their return and repentance, and rejoices in the gracious
entertainment he gives then thereupon. Here is, I. The offence which
the Phariſees took at Christ for conversing with heathen men and publicans,
and preaching his goſpel to them, v. 1, 2. II. His justifying of himſelf
in it, by the design and proper tendency of it, and which with many had
been the effect of it, and that was, the bringing of them to repent, and
zeform their lives; than which there could not be a more pleasing and ac-
ceptable ſervice done to God; which he shews in the parable, 1. Qf the
$ost sheep that was brought home with joy, v. 4...7. 2. Qf the lost silver
that was found with joy, v. 8... 10. 3. Qf the lost ſon that had been a
prodigal, but returned to his father's houſe, and was received with great
joy, though his elder brother, like theſe Scribes and Phariſées, was of
&c.)
Jended at it, v. 11.32.
1. Tº drew near unto him all the publicans and ſin-
ners for to hear him. 2. And the Phariſees and
Scribes murmured, ſaying, This man receiveth finners,
and eateth with them. 3. And he ſpake this parable unto
them, ſaying, 4. What man of you, having a hundred
ſheep, if he loſe one of them, doth not leave the ninety
and nine in the wilderneſs, and go after that which is loſt,
until he find it 2 5. And when he hath found it, he layeth
it on his ſhoulders, rejoicing. 6. And when he cometh
home, he called together his friends and neighbours, ſay-
ing unto them, º me, for I have found my
ſheep which was loſt. 7. I ſay unto you, that likewiſe
joy ſhall be in heaven over one finner that repenteth, more
than over ninety and nine juſt perſons, which need no re-
pentance. 8. Either what woman, having ten pieces of
filver, if ſhe loſe one piece, doth not light a candle, and
fweep the houſe, and ſeek diligently till ſhe find it? 9.
And when he hath found it, ſhe calleth her friends and
her neighbours together, ſaying, Rejoice with me, for I |
have found the piece which I had loſt. 10, Likewiſe I
fay unto you, There is joy in the preſence of the angels of
God, over one finner that repenteth.
Here is, -
R. The diligent attendance of the publicans and ſinners upon Chriſt’s
miniſtry; Great multitudes of Jews went with him ; (ch. 14. 25.) with ||
fuch an aſſurance of admiſfion into the kingdom of God, that he found
it requiſite to ſay that to them, which would ſhake their vain hopes.
Here multitudes of publicans and sinners drew near to him, with an
humble modeſt fear of being rejected by him, and to them he found it
requiſite to give encouragement, eſpecially becauſe there were ſome
haughty ſupercilious people, that frowned upon them. The pub-
licans, who colle&ted the tribute paid to, the Romans, were perhaps ſome
of them bad men, but they were all induſtriouſly put into an ill name, be-
t
! ſame.
ſometimes ranked with harlots, (Matth, 21. 32.) here and elſewhere with
sinners, ſuch as were openly vicious, that traded with harlots; known
råkes. Some think that sinners here were heathen, and that Chriſt was now
on the other fide Jordan, or in Galilee of the Gentiles. Theſe drew neare
when perhaps the multitude of the Jews that had followed him, were
(upon his diſcourſe in the cloſe of the foregoing chapter) dropt off;
thus afterward the Gentiles took their turn in hearing the apoſtles, wheh
the Jews had rejećted them. They drew near to him ; being afraid of
drawing nearer than juſt to come within hearing. They drew near to
him, not, as ſome did, for curioſity to ſee him, nor as others did, to ſo:
licit for cures, but to hear his excellent doćtrine. Note, In all our ap-
| proaches to Chriſt, this we muſt have in our eye, to hear him ; to hear
'#& se. º * • , . * * ; a . . . . - . . . . ] the i © tº * t a. *rs to our pr 8.
Ávil manners we ſay, beget good laws; ſo, in this chapter, the murmuring | e inſtructions he gives us, and his anſwers to our prayers
II. The offence which the Scribes and Phariſees took at this; (d. 2.) .
They murmured, and turned it to the reproach of our Lord Jefus, This
man receiveth ſinners, and eateth with them. 1. They were angry that
publicans and heathens had the means of grace allowed them, were called
to repent, and encouraged to hope for pardoñ, upon repehtance; for they
looked upon their caſe as deſperate. and that none but Jews had the pri-
vilege of repenting and being pardoned, though the prophets º
repentance to the nations, and Daniel particularly to Nebuchadnezzar.
2. They thought it a diſparagement to Chriſt, and inconſiſtent with the
dignity of his charaćter, to make himſelf familiar with ſuch ſort of peo-
ple ; to admit them into his company, and to eat with them. They could
not, for ſhame, condemn him for preaching to them, though that was the
thing they were moſt enraged at ; and therefore they reproached him for
eating with them, which was more expreſsly contrary to the tradition of
the elders. Cenſure will fall, not only upon the moſt innocent and the
| moſt excellent perſons, but upon the moſt innocent and moſt excellent ac-
tions, and we muſt not think it ſtrange. -
III. Chriſt’s juſtifying of himſelf in it, by ſhewing that the worſe theſe
people were, to whom he preached, the more glory would redound to
God, and the more joy there would be in heaven, if by his preaching they
were brought to repentance. It would be a more pleaſing fight in hea-
ven, to ſee Gentiles brought to the worſhip of the true God, than to ſee
Jews go on in it ; and to ſee publicans and finners live an orderly ſort of
life, than to ſee Scribes and Phariſees go on in living ſuch a life. This
he here illuſtrates by two parables, the explication of both which is the
1. The parable of the lost sheep. Something like it we had, Matth.
J8. 12. There it was deſigned to ſhew the care God takes for the pre-
ſervation of ſaints, as a reaſon why we ſhould not offend them; here it is
deſigned to ſhew the pleaſure God takes in the converſion of finners, as a
reaſon why we ſhould rejoice in it.
We have here, • ?
(1.) The caſe of a finner that goes on in finful ways; he is like a loſé
sheep ; a ſheep gone astray; lost to God, who has not the honour and
fervice he ſhould have from him ; loſt to the flock, which has not com-
munion with him ; loſt to himſelf, he knows not where he is, wanders
endleſsly, is continually expoſed to the beaſts of prey, ſubjećt to frights
and terrors, from under the Shepherd’s care, and wanting the green paſ-
tures; and it cannot of itſelf find the way back to the fold. -
(2.) The care the God of heaven takes of poor wandering finners.
He continues his care of the ſheep that did not go ... ray, they are ſafe in
the wilderneſs ; but there is a particular care to be taken of this loſt
ſheep; and though he has a hundred ſheep, a confiderable flock, yet he
will not loſe that one ; but he goes after it, and ſhews abundance of care,
[1..] In finding it out ; he follows it, inquiring after it, and looking about
for it, until he finds it. God follows backſliding finners with the calls
of his word, and the ſtrivings of his Spirit, until at length they are
wrought upon to think of returning. [2.] In bringing it home ; though
he finds it weary, and perhaps worried and worn away with its wander-
ings, and not able to bear being driven home, yet he doth not leave it to
periſh, and ſay, It is not worth carrying home ; but lays it on his should-
ers, and, with a great deal of tenderneſs and labour, brings it to the fold.
This is very applicable to the great work of our redemption. Mankind
were gone aſtray; (Iſa. 53. 6.) the value of the whole race to God was
not fo much as that of one ſheep to him that had a hundred ; what loſs
would it have been to God, if they had all been left to periſh : There is
a world of holy angels that are as the ninety-nine ſheep, a noble flock;
yet God ſends his Son to ſeek and ſave that which was lost, Luke 19. 10.
Chriſt is ſaid to gather the lambs in his arms, and carry them in his boſom,
denoting his pity and tenderneſs toward poor finners ; here he is ſaid to
bear them upon his shoulders, denoting the Power wherewith he ſupports
eouſe of the prejudices of the Jewiſh nation againſt their office; they are
&
*-º-º:
ºf:
bearºt
ouldersº * - *
* (3.) The pleaſure that God takes in repenting, returning finners ; he
ys it on his shoulders, rejoicing that he had not loſt his labour in ſeek-
#ing; and the joy is the greater, becauſe he began to be out of hope of
... finding it; and he calls his friends and neighbours, the ſhepherds that
keep their flocks about him, ſaying, Rejoice with me ; perhaps among the
paſtoral ſongs which the ſhepherds uſed to fing, there was one for ſuch
an occaſion as this which theſe words might be the burthen of, “ Re-
joice with me, for I have found my ſheep which was loſt,” whereas
they never ſung, Rejoice with me, for I have lost none. Obſerve, He !
calls it his sheep though a stray, a wandering ſheep ; he has a right to
it; (All ſºuls are mine; ) and he will claim his own, and recover his
right; therefore he looks after it himſelf, I have found it : he, did
not ſend a ſervânt, but his own Son, the great and good Shepherd,
who will find what he ſeeks, and will be found of thoſe that ſeek him
In Ot.
2. The parable of the loſt piece offilver. -
(1.) The loſer is here ſuppoſed to be a woman, who will more paſ-
fionately grieve for her loſs, and rejoice in the finding of what ſhe loſt,
than perhaps a man would do, and therefore it the better ſerves the pur-
poſe of the parable. . She has ten pieces of ſilver, and out of them loſes
only one. Let this keep up in us high thoughts of the divine goodneſs,
notwithſtanding the finfulneſs and miſery of the world of mankind, that
there are nine to one, nay, in the foregoing parable there are ninety-nine
to one, of God’s creation, that retain their integrity, in whom God is
praiſed, and never was diſhonoured. O the numberleſs beings, for aught
we know, numberleſs worlds of beings that never were loſt, or ſtept aſide
from the laws and ends of their creation : t
º That which is loſt, is, a piece of filver, Spaxtºy—the fourth part of
a shekel. The ſoul is ſilver of intrinſic worth and value; not of baſe
metal, as iron or lead, but of silver ; the mines of which are royal mines.
The Hebrew word for silver is taken from the desirableneſs of it. It is
silver coin, for ſo the drachma was ; it is ſtamped with God’s image and
Jüperſcription, and therefore muſt be rendered to him. Yet it is compa-
ratively but of ſmall value ; it was but ſeven, pence half-penny ; inti-
mating, that if finful men be left to periſh, God would be no Loſer. This
filver was loſt in the dirt ; a ſoul plunged in the world, and over-
whelmed with the love of it, and care about it, is like a piece of money
in the dirt; any one would ſay, It is a thouſand pities that it ſhould lie
there. -
(3.) Here is a great deal of care and pains taken, in queſt of it. The
woman lights a candle, to look behind the door, under the table, and in
every corner of the houſe, ſweeps the houſe, and ſeeks diligently till she
find it. This repreſents the various means and methods God makes uſe
the goſpel, not to ſhew himſelf the way to us, but to ſhew us the way to
him, to diſcover us to ourſelves; he has ſwept the houſe by the convic-
tions of the word ; he ſeeks diligently, his heart is upon it, to bring loſt
ſouls to himſelf.
(4.) Here is a great deal of joy for the finding of it; (v. 9.) “ Re-
joice with me, for I have found the piece which I had loſt.” Thoſe
that rejoice, deſire that others ſhould rejoice with them; thoſe that are
merry, would have others merry with them ; ſhe was glad that ſhe had
found the piece of money, though ſhe ſhould ſpend it in entertaining
thoſe whom ſhe called to make merry with her. The pleafing ſurpriſe of
finding it, put her, for the preſent, into a kind of tranſport, upox2,
£upnx2—I have found, I have found, is the language of joy. -
3. The explication of theſe two parables is to the ſame purport ;
(v. 7, 10.) “There is joy in heaven, joy in the preſenee of the angels
of God, over one finner that repenteth,” as thoſe publicans and finners
did, ſome of them, at leaſt, (and if but one of them did repent, Chriſt
would reckon it worth his while,) more than over a great number of
juſt perſons which need no repentance. Obſerve,
(1.) The repentance and converſion of sinners on earth, are matter of
joy and rejoicing in heaven. It is poſſible that the greateſt finners may
be brought to repentance ; while there is life there is hope, and the
worſt are not to be deſpaired of; and the worſt of finners, if they repent
and turn, ſhall find mercy. Yet that is not all, [1..] God will delight
to ſhew them mercy ; will reckon their converſion a return for all the
expenſe he has been at upon them. There is always joy in heaven; God
rejoiceth in all his works, but particularly in the works of his grace; he
ST. LUKE, XV.
em up; thoſe can never periſh, whom he carries apes his | * -
* sº f - good angels will be glad that mercy is ſhewn them, ſo far are they from
The loſt Piece of Silver,
| tions, but even over one ſinner that repenteth, though but one. [2.] The
"repining at it, though thoſe of their nature that finned be left to periſh,
and no mercy ſhewed to them; though thoſe finners that repent, that
are ſo mean: and have been ſo vile, are, upon their repentance, to be
taken into communion with them, and ſhortly to be made like them, and
equal to them. The converſion of finners is the joy of angels, and they
gladly become miniſtering ſpirits to them for their good, upon their con-
verſion. The redemption of mankind was matter of joy in the preſence
of the angels; for they ſung, Glory to God in the higheſt, Luke 2. 14.
(2.) There is more joy over one ſinner that repenteth, and turneth to
be religious from a courſe of life that had been notoriouſly vile and vi-
cious, than there is “ over ninety-nine juſt perſons, who need no repen-
tance. [1..] More joy for the redemption and ſalvation of fallen man
than for the preſervation and confirmation of the angels that ſtand, and did
indeed need no repentance. [2] More joy for the converſion of the
finners of the Gentiles, and of thoſe publicans that now heard Chriſt
preach, than for all the praiſes and devotions, and all the God I thank
thee, of the Phariſees, and the other ſelf-juſtifying Jews, who thought
that they needed no repentance, and that therefore God ſhould abundantly
rejoice in them, and make his boast of them, as thoſe that were moſt his
honour; but Chriſt tells them that it was quite otherwiſe, that God was
more pleaſed in, and pleaſed with, the penitent broken heart of one of
thpſe deſpiſed, envied finners, than all the long prayers which the Scribes
and Phariſees made, who could not ſee any thing amiſs in themſelves.
Nay, [3.J More joy for the converſion of one ſuch great finner, ſuch a
Phariſee as Paul had been in his time, than for the regular converſion of
one that had always condućted himſelf decently and well, and compara-
tively needs no repentance, needs not ſuch a univerſal change of the life
as thoſe great finners need. Not but that it is beſt not to go aſtray ;
but the grace of God, both the power and the pity of that grace, is moſt
manifeſted in the reducing of great finners, more than in the conducting
of thoſe that never went aſtray. And many times thoſe that have been
great finners before their converſion, prove more eminently and zealouſly
good after ; of which Paul is an inſtance, and therefore in him God was
greatly glorified, Gal. 1. 24. They to whom much is forgiven, will
love much. It is ſpoken after the manner of men; we are moved with
a more ſenſible joy for the recovery of what we had loſt than for the
continuance of what we had always enjoyed ; for health out of fickneſs
than for health without fickneſs. It is as life from the dead. A conſtant
courſe of religion may in itſelf be more valuable, and yet a ſudden return
from an evil courſe and way of fin may yield a more ſurpriſing pleaſure.
Now if there is ſuch joy in heaven, for the converſion of finners, then the
Phariſees were very much ſtrangers to a heavenly ſpirit, who did all they
| could to hinder it, and were grieved at it; and who were exaſperated at
of to bring loſt ſouls home to himſelf; he has lighted the candle of |
Chriſt when he was doing a piece of work, that was of all others, moſt
grateful to Heaven. º
11. And he ſaid, A certain man had two ſons: 12. And
the younger of them ſaid to his father, Father, give me
the portion of goods that falleth to me. And he divided
unto them his living. 13. And not many days after, the
younger ſon gathered all together, and took his journey
into a far country, and there waſted his ſubſtance with
riotous living. 14. And when he had ſpent all, there
aroſe a mighty famine in that land; and he began to be in
want. 15. And he went and joined himſelf to a citizen
of that country; and he ſent him into his fields to feed
ſwine. 16. And he would fain have filled his belly with
the huſks that the ſwine did eat; and no man gave unto
him. 17. And when he came to himſelf, he ſaid, How
many hired ſervants of my father's have bread enough and
to ſpare, and I periſh with hunger | 18. I will ariſe, and
#. to my father, and will ſay unto him, Father, I have
inned againſt heaven, and before thee, 19. And am no
more worthy to be called thy ſon : make me as one of
thy hired ſervants. 20. And he aroſe, and came to his fa-
ther, . But when he was yet a great way off, his father
rejoiceth to do good, to penitent finners, with his whole heart, and his | o o
wholeſoul. He rejoiceth not only in the converſion of churches and na- * him, and had compaſſion, and ran, and fell on his
s &






ST. LUKE, XV.
*The prºdigalion. -
neck, and kiſſed him. 21. And the ſon ſaid unto him,
Father, I have ſinned againſt heaven, and in thy fight, and
am no more worthy to be called thy ſon. 22. But the
father ſaid to his ſervants, Bring forth the beſt-robe, and
put it on him, and put a ring on his hand, arid ſhoes on
His feet. 23. And bring hither the fatted calf, and kill it ;
and let us eat and be merry. 24. For this my ſon was
dead, and is alive again; he was loſt, and is found. And
they began to be merry. 25. Now his elder ſon was in
the field: and as he came and drew nigh to the houſe, he
heard muſic and dancing. , 26. And he called one of the
fervants, and aſked what theſe things meant. 27. And he
ſaid unto him, Thy brother is come, and thy father hath
killed the fatted calf, becauſe he hath received him ſafe
and ſound. 28. And he was angry, and would not go in :
therefore came his father out, and entreated him. 29.
And he, anſwering, ſaid to his father, Lo, theſe many
years do I ſerve thee, neither tranſgreſſed I at any time thy
commandment, and yet thou never gaveſt me a kid, that
I might make merry with my friends: 30. But as ſoon
as this thy ſon was come, which hath devoured thy living
with harlots, thou haſt killed for him the fatted calf. 31.
And he ſaid unto him, Son, thou art ever with me, and all
that I have is thine. 32. It was meet that we ſhould
make merry, and be glad: for this thy brother was dead,
and is alive again; and was loſt, and is found.
We have here the parable of the prodigal ſon ; the ſcope of which is
the ſame with thoſe before, to ſhew how pleaſing to God the conver-
fion of finners is, of great finners, and how ready he is to receive and en-
tertain ſuch, upon their repentance; but the circumſtances of the parable
do much more largely and fully ſet forth the riches of goſpel-grace than
thoſe did, and it has been, and will be, while the world ſtands, of un-
fpeakable uſe to poor finners, both to dire&t and to encourage them in re-
penting and returning to God. Now,
I. The parable repreſents God as a common Father to all mankind ;
to the whole family of Adam ; we all are his Offspring ; have all one Fa-
ther, and one God created us, Mal. 2. 10. From him we had our being,
in him we ſtill have it, and from him we receive our maintenance. He is
our Father, for he has the educating and portioning of us, and will put us
in his teſtament, or leave us out, according as we are, or are not, dutiful
children to him. Our Saviour hereby intimates to thoſe proud Phariſees,
that theſe publicans and finners, whom they thus deſpiſed, were their ||
brethren, partakers of the ſame nature, and therefore they ought to be
glad of any kindneſs ſhewn them. God is the God, not of the Jews only,
but of the Gentiles; (Rom. 3. 29.) the ſame Lord over all, that is rich in
mercy to all that call upon him.
II. It repreſents the children of men as of different charaćters, though
all related to God as their common Father. He had two ſons, one of
them a ſolid grave youth, reſerved and auſtere, ſober himſelf, but not at
all good-humoured to thoſe about him; ſuch a one would adhere to his
education, and not be eaſily drawn from it; but the other volatile and
mercurial, and impatient of reſtraint, roving, and willing to try his for-
tune, and, if he fall into ill hands, likely to be a rake, notwithſtanding
his virtuous education. Now this latter repreſents the publicans and
finners, whom Chriſt is endeavouring to bring to repentance, and the
Gentiles, whom the apoſtles were to be ſent forth to preach repentance to.
The former repreſents the Jews in general, and particularly the Phari-
fees, whom he was endeavouring to reconcile to that grace of God,
which was offered to, and beſtowed upon, finners.
The younger ſon is the prodigal, whoſe charaćter and caſe are here de-
figned to repreſent that of a finner, that of every one of us in our natural
flate, but eſpecially of ſome.
Now we are to obſerve concerning him, -
1. His riot and ramble when he was a prodigal, and the extravagances
and miſeries he fell into. We are told,
(1.) What his requeſt to his father was ; (v. 12.) He ſaid to his fit.
ther, proudly and pertly enough, “Father, give me,” (he might hav
Vol. IV. No. 84. - -
| after, v. 13.
puts a little more in his mouth, and have ſaid, Pray give mié, or, Sir fif
you pleaſe, give me, but he makes an imperious demand,) “give me the
portion of goods that falleth to me; not ſo much as you think fit to allºt
me, but that which falls to me as my due.” Note, It is bad, and the bêº
ginning of worſe, when men look upon God’s gifts as due debts. “Give;
a little, and ſee how I can manage that, and accordingly truſt me with
more;” but, “ Give it me all at preſent in poſſeſſion, and I will never ex-
pećt any thing in reverſion, any thing hereafter.” Note, The great
folly of finners, and that which ruins them, is, being content to have
their portion in hand; now in this life-time to receive their good things.
They look only at the things that are ſeen, that are temporal, and covet
only a preſent gratification, but have no care for a future felicity, when
that is ſpent and gone.
And why did he defire to have his portion in his own hands : Was it
that he might apply himſelf to buſineſs, and trade with it, and ſo to make
it more ? No, he had no thought of that. But, [1..] He was weary of
his father’s government, of the good order and diſcipline of his father’s fa-
mily, and was fond of liberty falſely ſo called, but indeed the greateſt
ſlavery, for ſuch a liberty to ſºn is. See the folly of many young men,
who are religiouſly educated, but are impatient of the confinement of
their education, and never think themſelves their own maſters, their own
men, till they have broken all God’s bands in ſunder, and caſt away his
cords from them, and, inſtead of them, bound themſelves with the cords
of their own luſt. Here is the original of the apoſtaſy of finners from
God; they will not be tied up to the rules of God’s government, they
will themſelves be as gods, knowing no other good and evil than what
themſelves pleaſe. [2.] He was willing to get from under his father’s
eye, for that was always a check upon him, and often gave a check to
him. A ſhyneſs of God and a willingneſs to diſbelieve his omniſcience,
are at the bottom of the wickedneſs of the wicked. [3.] He was diſ-
truſtful of his father's management; he would have his portion of goods
himſelf, for he thought that his father would be laying up for hereafter,
for him, and, in order to that, would limit him in his preſent expences,
and that he did not like. [4.] He was proud of himſelf, and had a great
conceit of his own ſiftciency. He thought that if he had but his portion.
in his own hands, he could manage it better than his father did, and make
a better figure with it. There are more young people ruined by pride
than by any one luſt whatſoever. Our firſt parents ruined themſelves
and all their's by a fooliſh ambition to be independent, and not to be be-
holden even to God himſelf; and this is at the bottom of finners’ perfiſt-
ing in their fin—they will be for themſelves.
(2.) How kind his father was to him; He divided unto them his living.
He computed what he had to diſpoſe of between his ſons, and gave the
younger ſon his share, and offered the elder his, which ought to be al
double portion ; but, it ſhould ſeem, he deſired his father to keep it in his
own hands ſtill, and we may ſee what he got by it ; (v. 31.) All that I
have, is thine. He got all by ſtaying for ſomething in reſerve. He
gave the younger ſon what he aſked, and the ſon had no reaſon to com-
plain that he did him any wrong in the dividend; he had as much as he
expected, and perhaps more. [1..]. Thus he might now ſee his father's
kindneſs, how willing he was to pleaſe him, and make him eaſy, and that
he was not ſuch an unkind father as he was willing to repreſent him, when
he wanted an excuſe to be gone. [2.] Thus he would in a little time
be made to ſee his own folly, and that he was not ſuch a wiſe manager for
himſelf as he would be thought to be. Note, God is a kind Father to
all his children, and gives to them all life and breath, and all things, even
to the evil and unthankful, Sistasy &iſii r 3íoy—He divided to them life.
i God’s giving of us life, is putting us in a capacity to ſerve and glorify
| him.
How he managed himſelf when he had got his portion in his own
hands; he ſet himſelf to ſpend it as faſt as he could, and, as prodigals
generally do, in a little time he made himſelf a beggar, not many days
Note, If God leaves us ever ſo little to ourſelves, it will
not be long ere we depart from him. As ſoon as ever the bridle of re-
ſtraining grace is taken off, we are ſoon gone. That which the younger
ſon determined, was, to be gone preſently, and, in order to that, he ga-
thered all together. Sinners, that go aſtray from God, venture their all.
Now the condition of the prodigal in this ramble of his repreſents to
us afteful ſtate, that miſèrable ſtate into which man is fallen.
| First, A finful ſtate is a ſtate of departure and distance from God. 1.
; It is the ſºnſulnſ of fin, that it is an apoſtaſy from God. He took his
journey from his father’s houſe. Sinners are fled from God; they go a
whoring from him, they revolt from their allegiance to him, as a ſervant
me the portion, all my child’s part, that falls to me;” not, “Try me with ,



... e.
*** as ". ... •
:* - . -
that runs from his ſervice, or a wife that treacherouſly departs from her
huſband, and they ſay unto God, Depart. They get as far off him as
they can. This world is the fºr country in which they take up their re-
fidence, and are as at home; and in the ſervice and enjoyment of it they
fpend their all. 2. It is the miſery of finners, that they are afar off from
God, from him who is the Fountain of all good, and are going further |
and further from him. What is hell itſelf, but being afar off from God
* Secondly, A finful ſtate is a ſpending ſtate 2 There he wasted his ſub-
stance with riotous living, (v. 13.) devoured it with harlots, (v. 30.) and
in a little time he had ſpent all, v. 14. He bought fine clothes; ſpent a
deal in meat and drink, treated high, converſed with thoſe that helped
him to make an end of what he had, in a little time. As to this world,
they that live riotouſly waste what they have, and will have a great deal
to anſwer for, that they ſpend that upon their luſts, which ſhould be for
the neceſſary ſubſiſtence of themſelves and their families. But this is to
be applied ſpiritually; wilful finners waste their patrimony, for they miſ-
employ their thoughts and all the powers of their ſouls, miſpend their ||
time and all their opportunities; do not only bury, but embezzle, the
talents they are intruſted to trade with for their Maſter's honour ; and
the gifts of Providence which were intended to enable them to ſerve
God, and to do good with, are made the food and fuel of their luſts. The
foul that is made a drudge, either to the world or to the fleſh, wastes its
ſubstance, and lives riotogſ!). One ſinner destroys much good, Eccl.
9. 18. The good he deſtroys, is valuable, and it is none of his own ;
they are his Lord's goods that he wastes, which muſt be accounted for.
Thirdly, A finful ſtate is a wanting ſtate ;. When he had ſpent all upon
is harlots, they left him, to ſeek ſuch another prey; and there aroſe a
ºighty famine in that land, everything was ſcarce and dear, and he began
º: in want, v. 14. Note, Wilful waſte brings woful want. Riotous
living in time, perhaps in a little time, brings men to a moºſel of bread:
eſpecially when bad times haſten on the conſequences of bad huſbandry,
which good huſbandry would have provided for. This repreſents the miſery
of finners, who have thrown away their own mercies, the favour of God,
their intereſt in Chriſt, the ſtrivings of the Spirit, the admonitions of con-
frience; theſe they game away for the pleaſure of ſenſe, and the wealth
of the world, and then are ready to periſh for want of them. Sinners
want neceſſaries for their ſouls, they have neither food nor raiment for.
them, nor any proviſion for hereafter. A finful ſtate is like a land where
famine reigns, a mighty famine; for the heaven is as braſs; the dews of
of God’s favour and bleſſing are withheld, and we muſt need want good.
things if God deny them us; and the earth is as iron ; the finner's heart
that ſhould bring forth good things, is dry and barren, and has no good
in it, thoſe finners are wretchedly and miſèrably poor, and, what aggra-
vates it, they brought themſeves into that condition, and keep themſelves.
in it, by refuſing the ſupplies offered. -
Fourthly, A finful ſtate is a vile, ſervile state. . When this young
man’s riot had brought him to want, his want brought him to ſervitude;
(v. 15.) He went, and joined himſelf to a citizen of that country. The
fame wicked life that before was repreſented by riotous living, is here re-
preſented by ſervile living ; for finners are perfeót ſlaves. The Devil is
the citizen of that country, for he is both in city and country; ſinners join
themſelves to him, hire themſelves into his ſervice, to do his work, to be at
his beck, and to depend upon him for maintenance and a portion. They
that commit fin, are the ſervants of ſºn, John 8, 34. How did this young
gentleman debaſe and diſparage himſelf, when he hired himſelf into ſuch
a ſervice and under ſuch a maſter as this 1. He ſent him into the fields, not
to feed ſheep, (there had been ſome credit in that employment, Jacob,
and Moſes, and David, kept ſheep,) but to feed ſwine. The buſineſs of
the Devil’s ſervants is to make proviſion for the flesh, to fulfil the lusts there-
of, and that is no better than feeding greedy, dirty, noiſy ſwine; and
how can rational immortal ſouls more diſgrace themſelves 2
Fifthly, A finful ſtate is a ſtate of perpetual diſatisfaction. When the
prodigal began to be in want, he thought to help himſelf by going to ſer-
ºice ; and he muſt be content with the proviſion which not the houſe, .
but the field, afforded, but it is poor proviſion ; (v. 16.) He would fain
have filled his belly, ſatisfied his hunger, and nouriſhed his body, with the
huſks that the ſwine did eat. A fine paſs my young maſter had brought
himſelf to, to be fellow-commoner with the ſwine tº Note, That which,
not, Iſa. 55. 2. That which is the ſtumbling-block of their iniquity, will.
never ſatisfy their ſouls, nor fill their bowels, Ezek, 7.49. Huſks are
food for ſwine, but not for men. The wealth of the world and the en-
tertainments of ſenſe will ſerve for, bodies; but what are thoſe to preci-,
St. LUKE, xv.
The prodigal Son. -
|.ſouls P. They neither ſuit their nature, nor ſatisfy their defires, nor
ſupply their needs. He that takes up with them, feeds on wind, (Hoſ.
12. 1.) feeds on ashes, Iſa. 44, 20. - - ‘.
Sixthly, A ſinful ſtate is a ſtate which cannot expect relief from any
creature. This prodigal, when he could not earn his bread by working,
| took to begging ; but no man gave unto him, becauſe they knew he had
brought all this miſery upon himſelf, and becauſe he was rakiſh, and pro-
voking, to every body; ſuch poor are least pitied. This, in the applica-
tion of the parable, intimated that thoſe who depart from God, cannot
lººp; by any creature. In vain do we cry to the world and the
fleſh; (thoſe gods which we have ſerved ;) they have that which will
poiſon a ſoul, but have nothing to give it, which will feed and nourish it.
If thou refuſe God’s help, whence ſhall any creature help thee |
| Seventhly, A finful ſtate is a state of death ; (v. 24, 32.) This my ſon-
was dead. A finner is not only dead in law, as he is under the ſentence
of death, but dead in ſtate too, dead in treſpaſſes and fins, deſtitute of
ſpiritual life; no union with Chriſt, no ſpiritual ſenſes exerciſed, no
| living to God, and therefore dead. The prodigal in the far country was
dead to his father and his family, cut off from them, as a member from.
the body, or a branch from the tree, and therefore dead, and it is his.
own'doing. -
Eightly, A finful ſtate is a lost state ; This my ſon was lost ; loſt to
every thing that was good, loſt to all virtue and honour, loſt to his fa-.
ther’s houſe, they had no joy of him. Souls that are ſeparated from
God, are lost ſouls; loſt as a traveller that is out of his way, and, if in-
finite mercy prevent not, will ſoon be loſt as a ſhip that is, ſunk at ſea,
loſt irrecoverably. - . -
Ninthly, A finful ſtate is a ſtate of madneſs and frenzy. This is inti-
mated in that expreſfion, (v. 17.) when he came to himſelf, which inti-
mates that he had been beside himſelf, ſurely he was ſo when he left his
father’s houſe, and much more ſo when he joined himſelf to the citizen
of that country. Madneſs is ſaid to be in the heart of finners, Eccl.
9. 3. Satan has got poſſeſſion of the ſoul; and how raging mad was he
that was poſſeſſed by Legion : Sinners, like thoſe that are mad, deſtroy
themſelves with foolish lusts, and yet at the ſame time-deceive themſelves:
with foolish hopes ; and they are, of all diſeaſed perſons, moſt enemies to.
their own cure. z -
2. We have here his return from this ramble, his penitent return to his.
father again. When he was brought to the laſt extremity, then he be-
thought himſelf how much it was his intereſt to go home. Note, We
muſt not deſpair of the worſt; for while there is life, there is hope. Thé
grace of God can ſoften the hardeſt heart, and give a happy turn to the
ſtrongeſt ſtream of corruption. Now obſerve here,
(1.) What was the occaſion of his return and repentance : it was his.
affliction, when he was in want, then he came to himſelf. Note, Afflic-
tions, when they are ſančtified by divine grace, prove happy means of
turning finners from the error of their ways. By them the ear is opened
to diſcipline, and the heart diſpoſed to receive inſtručtion ; and they are
ſenſible proofs both of the vanity of the world and of the miſchievouſ.
neſs of fin. Apply it ſpiritually; when we find the inſufficiency of crea-
tures to make us happy, and have tried all other ways of relief for our.
poor ſouls in vain, then it is time to think of .."; to God. When
we ſee what miſerable comforters, what phyſicians of no value, all but
Chriſt are, for a ſoul that groans under the guilt and power of fin, and
no man gives unto us what we need, then ſurely we ſhall apply ourſelves.
to Jeſus Chriſt. -
(2.) What was the preparative for it; it was conſideration. He ſaid
within himſelf, he reaſoned with himſelf, when he recovered his right
mind, “How many hired ſervants of my father’s have bread enough 1”
Note, Confideration is the firſt ſtep toward converſion, Ezek. 18. 28.
He conſiders, and turns. To eonſider, is to retire into ourſelves, to re-
fle&t upon ourſelves, and to compare one thing with another, and deter-
mine accordingly. -
Now obſerve what it was that he confidered.
[1..] He confidered how bad his condition was ; I perish with hunger.
Not only, “I am hungry,” but, “I perish with hunger, for I ſee not
what way to expect relief.” Note, Sinners will not come to the ſervice
- of Chriſt, till they are brought to ſee themſelves juſt ready to periſh in
finners, when they depart from God, promiſe themſelves ſatisfaction in,
will certainly diſappoint them ; they are labouring for that which ſatisfies.
the ſervice of fin ; and the conſideration of that ſhould drive us to Chriſt.
Maſter, ſave us, we perish. And though we be thus driven to Chriſt, he
will not therefore reječt us, nor think himſelf diſhonoured by our being
sº to him, but rather honoured by his being applied to in a deſperate
Czl 16, -
A [2] He confidered how much better it might be made, if he would,






St. LUKE, xv.
The prodigal Son.
but return ; How many hired ſervants of my father’s, the meaneſt in his
family, the very day-labourers, have bread enough and to ſpare ; ſuch a
good houſe does he keep ! Note, Firſt, In our Father's houſe there is
bread for all his family; this was taught by the twelve loaves of ſhew-
bread, that were conſtantly upon the holy table in the ſančtuary, a loaf
for every tribe. Secondly, There is enough and to ſpare, enough for all,
enough for each, enough to ſpare for ſuch as will join themſelves to his
domeſtics, enough and to ſpare for charity. Zºet there is room'; there
are crumbs that fall from his table, which many would be glad of, and
thankful for. Thirdly, Even the hired ſervants in God’s family are well
provided for ; the meaneſt that will but hire themſelves into his family,
to do his work, and depend upon his rewards, ſhall be well provided for.
Fourthly, The conſideration of this ſhould encourage finners, that have
gone aſtray from God, to think of returning to him. Thus that adul-
tereſs reaſons with herſelf, when ſhe is diſappointed in her new lovers';
I will go and return to my firſt huſband, for then it was better with me than
zow, Hoſ. 2. 7. * -
(3.) What was the purpoſe of it. Since it is ſo, that his condition is
fo bad, and may be bettered by returning to his father, his confideration
iſſues, at length, in this concluſion, I will ariſe, and go to my father.
Note, Good purpoſes are good things, but ſtill good performances are
all in all.
[1..] He determined what to do ; I will ariſe, and go to my father.
He will not take any longer time to conſider of it, but will forthwith
ariſe and go. Though he be in a far country, a great way off from his
father's houſe, yet, far as it is, he will return; every ſtep of backſliding
from God, muſt be a ſtep back again in return to him. Though he be
joined to a citizen of this country, he makes no difficulty of breaking his
bargain with him. We are not debtors to the fleſh, we are under no obli-
gation at all to our Egyptian taſk-maſters to give them warning, but are
at liberty to quit the ſervice when we will. Obſerve with what reſolu-
tion he ſpeaks, “I will ariſe, and go to my father; I am reſolved I will,
whatever the iſſue be, rather than stay here, and starve.”
[2.] He determined what to ſay, True repentance is a riſing, and
coming to God; Behold we come unto thee. But what words ſhall we
take with tºs ? He here confiders what to ſay. Note, In all our addreſſes
to God, it is good to deliberate with ourſelves beforehand what we ſhall
ſay, that we may order our cauſe before him, and fill our mouth with argu-
onents. We have liberty of ſpeech, and we ought to confider ſeriouſly
with ourſelves, how we may uſe that liberty to the utmoſt, and yet not
abuſe it.. \ -
Let us obſerve what hºpurpoſed to ſay.
First, He would .* his fault and folly; I have finned. Note,
Foraſmuch as we have all finned, it behoves us, and well becomes us, to
own that we have finned. The confeſſion of fin is required and inſiſted
upon, as a neceſſary condition of peace and pardon. If we plead not
guilty, we put ourſelves upon a trial by the covenant of innocency,
which will certainly condemn us. If we plead guilty, with a contrite,
penitent, and obedient heart, we refer ourſelves to the covenant of gracé,
which offers forgiveneſs to thoſe that confeſs their fins.
Secondly, He would aggravate it, and would be ſo far from extenua-
ting the matter, that he would lay a load upon himſelf for it; I have
finned against Heaven, and before thee. Let thoſe that are undutiful to
their earthly parents, think of this, they fin “againſt heaven, and before
God.” Offences againſt them are offences againſt God. Let us all think
of this, as that whieh renders our ſºn exceeding sinful, and ſhould render
us exceeding ſorrowful for it. 1. Sin is committed in contempt of God’s
authority over us; “We have finned againſt heaven.” God is here cal:
ked Heaven, to ſignify how highly he is exalted above us, and the domi-
nign he has over us, for the Heavens do rule. The malignity of fin aims
high, it is against Heaven. The daring finner is ſaid to have “ſet his
mouth againſt the heavens,” Pſ 73, 9. Yet it is impotent malice, for
we cannot hurt the Heavens. Nay, it is fooliſh malice ; what is ſhot
against the Heavens, will return upon the head of him that ſhoots it, Pf.
7. 16. Sin is an affront to the God of heaven, it is a forfeiture of the
glories and joys of heaven, and a contradićtion to the defigns of the
kingdom of heaven. 2. It is committed in contempt of God’s eye upon
us; “I have flaned against Heaven, and yet before thee, and under thine
eye ;” than which there could not be a greater affront put upon him.
:Thirdly, He would judge and condemn himſelf for it, and acknowledge
himſelf to have forfeited all the privileges of the family; “I am no more
º to be called thy ſon,” v. 29. He does not deny the relation;
{for that was all he had to truſt to,) but he owns his father might juſtly
eny the relation, and ſhut, his doors againſt him. He had, at his o
demand, the portion of goods that belonged to him, and had reaſon to
expect no more. Note, It becomes finners to acknowledge themſelves
unworthy to receive "any favour from God, and to humble and abáſe
themſelves before him. .
Fourthly, He would nevertheleſs ſue for admiſſion into the family,
though it were into the meaneſt poſt there; “Make me as one of thy
hired ſervants ; that is good enough, and too good for me.” Note, True
penitents have a high value for God’s houſe, and the privileges of it, and
will be glad of any place, ſo they may but be in it, though it be but as door-
keepers, Pſ, 84. 10. If it be impoſed on him as a mortification to fit with
the ſervants, he will not only ſubmit to it, but count it a preferment, in
compariſon with his preſent ſtate. Thoſe that return to God, from whom
they have revolted, cannot but be deſirous ſome way or other to be em-
ployed for him, and put into a capacity of ſerving and honouring him ;
“Make me as a hired ſervant, that I may ſhew I love my father’s houſe
as much as ever I ſlighted it.” -
Fifthly, In all this he would have an eye to his father as a fathér ; I
will ariſe, and go to “my father, and will ſay unto him, Father.” Note,
Eyeing God as a Father, and our Father, will be of great uſe in our re-
pentance, and return to him. It will make our ſorrow for fin genuine,
our reſolutions againſt it ſtrong, and encourage us to hope for pardon.
God delights both by penitents and petitioners to be called Father ; “Is
not Ephraim a dear ſon 2'' ---
(4.) What was the performance of this purpoſe; He aroſe, and came
to his father. His good reſolve he put in execution without delay; he
ſtruck while the iron was hot, and did not adjourn the thought to ſome
more convenient ſeaſon. Note, It is our intereſt ſpeedily to cloſe with.
our convićtions. Have we ſaid that we will ariſe and go 2 Let us imme-
diately ariſe and come. He did not come half way, and then pretend that
he was tired, and could get no further, but, weak and weary as he was,
he made a thorough buſineſs of it. “If thou wilt return, O Iſrael, re-
turn unto me, and do thy firſt works.” -
3. We have here his reception and entertainment with his father ;
“He came to his father;” but was he welcome 2 Yes, heartily welcome.
And, by the way, it is an example to parents whoſe children have been
fooliſh and diſobedient, if they repent, and ſubmit themſelves, not to be
harſh and ſevere with them, but to be governed in ſuch a caſe, by the
wiſdom that is from above, which is “gentle, and eaſy to be entreated;” .
herein let them be followers of God, and merciful, as he is. But it is
chiefly deſigned to ſet forth the grace and mercy of God to poor finners
that repent and return to him, and his readineſs to forgive them. Now
here obſerve, ſº -
(1.) The great love and affection wherewith the father received the
ſon ; (v. 20.) “When he was yet a great way off, his father ſaw him.”
He expreſſed his kindneſs before the ſon expreſſed his repentance; for
God prevents us with the bleſfings of his goodneſs; even “before we
call, he anſwers ;” for he knows what is in our hearts. . “I ſaid, I will
confeſs, and thou forgaveft.” How lively are the images preſented here !
[1..], Here, were eyes of mercy, and thoſe eyes quick-fighted; “When he
was yet a great way off, his father ſaw him,” before any other of the
family were aware of him, as if from the top of ſome high tower he had
been looking that way that his ſon was gone, with ſuch a thought as this,
“O that I could ſee yonder wretched ſon of mine coming home !” This
intimates God’s deſire of the converſion of finners, and his readineſs to
meet them that are coming toward him. He looketh on men, when they
are gone aſtray from him, to ſee whether they will return to him, and he
is aware of the firſt inelination toward him... .[2.] Here were bowels of
mercy, and thoſe bowels turning within him, and yearning at the fight
of his ſon; He had compaſſion. Miſery is the objećt of pity, even the
miſery of a finner; though he has brought it upon himſelf, yet God
compaſſionates. “His ſoul was grieved for the miſery of Iſrael,” Hoſ.
11.8. Judg. 10. 16. [3.] Here were feet of mercy, and thoſe feet quick-
paced; He ran, this denotes how ſwift God is to ſhew mercy. The
prodigal ſon came ſlowly, under a burthen of ſhame and fear ; but the
tender father ran to meet him with his encouragements. [4.] Here
were arms of mercy, and thoſe arms ſtretched out to embrace him. “ He
fell on his neck;” though guilty, and deſerving to be beaten, though
dirty, and newly come from feeding ſwine, that any one who had not the
ſtrongeſt and tendereſt compaſſions of a father, would have loathed to
touch him ; yet he thus takes him in his arms, and lays him in his boſom.
..Thus dear are true penitents to God, thus welcome to the Lord Jeſus.
[5.] Here are lips of mercy, and thoſe lips dropping as a honey-comb ; He
#ffed him. This kiſs not only assured him of his welcome, but ſealed his
|pardon; his former follies.ſhall be all forgiven, and not mentioned againſt
ſº
*


r. :"
• * , ST. LUKE, XV,
The prodigal Son.
him, nor is one word ſaid by way of upbraiding, This was like David’s believed, ye were ſealed.” They that are ſam&tified, are adorned and dig-
kiſſing Abſalom, 2 Sam. 14, 33. And this intimates how ready and free
and forward the Lord Jeſus is to receive and entertain poor returning
repenting finners, according to his Father’s will.
(2.) The penitent ſubmiſſion which the poor prodigal made to his
father; (v. 21.) He “ ſaid unto him, Father, I have finned.” As it
commends the good father’s kindneſs, that he ſhewed it before the pro-
digal expreſſed his repentance; ſo it commends the prodigal’s repent-
ance, that he expreſſed it after his father had ſhewed him ſo much kind-
neſs. When he had received the kiſs which ſealed his pardon, yet he
faid, “Father, I have finned.” Note, Even thoſe that have received
the pardon of their fins, and the comfortable ſenſe of their pardon, muſt
have in their hearts a fincere contrition for it, and with their mouths muſt
make a penitent confeſſion of it, even of thoſe fins which they have rea-
fon to hope are pardoned. David penned Pſ. 51. after Nathan had ſaid,
“The Lord has taken away thy fin, thou ſhalt not die.” Nay, the com-
fortable ſenſe of the pardon of fin ſhould increaſe our ſorrow for it ; and
that is ingenuous evangelical ſorrow, which is increaſed by ſuch a confi-
deration. See Ezek. 16. 63. “Thou ſhalt be aſhamed and confounded,
when I am pacified toward thee.” The more we ſee of God’s readineſs
to forgive us, the more difficult it ſhould be to us to forgive ourſelves.
. (3.) The ſplendid proviſion which this kind father made for the re-
turning prodigal. He was going on in his ſubmiſſion, but one word we
find in his purpoſe to ſay, (v. 19.) which we do not find that he did ſay,
(v. 21.) and that was, “Make me as one of thy hired ſervants.” . We
cannot think that he forgot it, much leſs that he changed his mind, and
was now either leſs deſirous to be in the family, or leſs “willing to be a
hired ſervant” there, than when he made that purpoſe; but his father
interrupted him, prevented his ſaying it ; “Hold ſon, talk no more of
thine unworthineſs, thou art heartily welcome, and, though not worthy
to be called a ſon,’ ſhalt be treated as a dear ſon, as a pleaſant child.”
He who is thus entertained at firſt, needs not aſk to be made as a hired
Jervant. Thus when Ephraim bemoaned himſelf, God comforted him,
Jer, 31. 18, 20. It is ſtrange that here is not one word of rebuke ;
“Why did you not ſtay with your hallots and your ſwine : You could
never find the way home till beaten hither with your own rod.” No,
here is nothing like this ; which intimates that, when God forgives the
fins of true penitents, he forgets them, he remembers them no more, they
“ſhall not be mentioned againſt them,” Ezek. 18. 22.
But this is not all ; here is rich and royal proviſion made for him, ac-
cording to his birth and quality, far beyond what he did, or could, ex-
pećt. He would have thought it ſufficient, and been very thankful, if
his father had but taken notice of him, and bid him go to the kitchen,
and get his dinner with his ſervants; but God does for thoſe who re-
turn to their duty, and caſt themſelves upon his mercy, abundantly above
what they are able to aſk or think. The prodigal came home between
hope and fear, fear of being reječted, and hope of being received; but
his father was not only better to him than his fears, but better to him
than his hopes, not only received him, but received him with reſpect.
[1..] He came home in rags, and his father not only clothet him, but
adorned him. He ſaid to the ſervants, who all attended their maſter, upon
notice that his ſon was come, “Bring forth the beſt robe, and put it on
him.” The worſt old clothes in the houſe might have ſerved, and had
been good enough for him ; but the father calls not for a coat, but for
a robe, the garment of princes and great men, the best robe—ry ºxy
rºy ºrp&rny; there is a double emphaſis; “that robe, that principal robe, you
know which I mean ;” the first robe, (ſo it may be read,) the robe he wore
before he ran his ramble. When backſliders repent, and do their firſt works,
they ſhall be received, and dreſſed in their first roles. “Bring hither that
robe, and put it on him; he will be aſhamed to wear it, and think that it ill
becomes him who comes home in ſuch a dirty pickle, but put it on him, and
do not offer it him only ; and put a ring on his hand, a fignet-ring, with
the arms of the family, in token of his being owned as a branch of the
family.” Rich people wore rings, and his father hereby fignified that
though he had ſpent one portion, yet, upon his repentance, he intended
nified, are put in power, as Joſeph was by Pharaoh's giving him a ring;
“Put a ring on his hand, to be before him a conſtant memorial of his
father’s kindneſs, that he may never forget it.” Thirdly, The “pre-
paration of the goſpel of peace,” is shoes for our feet ; ëh. 6. 15.) ſo
that, compared with this here, ſignifies (faith Grotius) that God, when
he receives true penitents into his favour, makes uſe of them for the con-
vincing and converting of others by their inſtructions, at leaſt, by their
examples. David, when pardoned, will teach tranſgreſſors God’s ways,
and Peter, when he is converted, will ſtrengthen his brethren. Or, it
intimates that they ſhall go on cheerfully, and with reſolution, in the
way of religion, as a man does when he has ſhoes on his feet, above what
he does when he is barefoot.
[2.] He came home hungry, and his father not only fed him, but
feaſted him; (v. 23.) “ Bring hither the fatted calf, that has been ſtall-
fed, and long reſerved for ſome ſpecial occaſion, and kill it, that my ſon
may be ſatisfied with the beſt we have.” Cold meat might have ſerved,
or the leavings of the laſt meal; but he ſhall have freſh meat and hot
meat, and the fatted calf can never be better beſtowed. Note, There
is excellent food provided by our heavenly Father for all thoſe that
ariſé, and come to him. Chriſt himſelf is the Bread of life; his fleſh is
meat indeed, and his blood drink indeed ; in him there is a feaſt for ſouls,
a feaſt of fat things. It was a great change with the º who a
while ago would fain have filled his belly with the huſks. ow ſweet
will the ſupplies of the new covenant be, and the reliſhes of its comforts,
to thoſe who have been labouring in vain for ſatisfaction in the creature 1.
Now he found his own words made good, “In my father’s houſe there
is bread enough and to ſpare.” * >
(4.) The great joy and rejoicing that there were for his return. The
bringing of the fatted calf was deſigned to be not only a feast for him,
but a festival for the family ; “Let us all cat, and be merry, for it is a
good day; for this my ſon was dead, when he was in his ramble, but his
return is as life from the dead, he is alive again ; we thought that he was
dead, having heard nothing from him of a long time, but behold, he
lives; he was lost, we gave him up for loſt, we deſpaired of hearing of
him, but he is found.” Note, [1..] The converſion of a ſouléfrom fin to
God, is the raiſing of that ſoul from death to life, and the finding of that
which ſeemed to be loſt : it is a great and wonderful and happy change. .
What was in itſelf dead, is made alive; what was loſt to God and his
church, is found, and what was unprofitable, becomes profitable, Philem.
11. It is ſuch a change as that upon the face of the earth, when the
ſpring returns. [2.] The converſion of *"...h. greatly pleaſing to the
God of heaven; and all that belong to his family, ought to rejoice in it;
thoſe in heaven do, and thoſe on earth should. Obſerve, It was the fit-
ther that began the joy, and ſet all the reſt on rejoicing. Thereſore we
ſhould be glad of the repentance of finners, becauſe it accompliſhes God’s
deſign ; it is the bringing of thoſe to Chriſt, whom the Father had given
him, and in whom he will be for ever glorified. We joy for your ſakes
before our God, with an eye to him, (1 Theſſ. 3.9.) and “ye are our
rejoicing in the preſence of our Lord Jeſus Chriſt,” who is the Maſter
of the family, 1 Theſſ. 2. 19. -
The family complied with the maſter; They began to be merry. Note,
God’s children and ſervants ought to be affected with things as he is.
4. We have here the repining and envying of the elder brother, which
is deſcribed by way of reproof to the Scribes and Phariſees, to ſhew them
the folly and wickedneſs of their diſcontent at the repentance and con.
verſion of the publicans and finners, and the favour Chriſt ſhewed them;
and he repreſents it ſo as not to aggravate the matter, but as allowing:
them ſtill the privileges of elder brethren ; the Jews had theſe pris
vileges, (though the Gentiles were favoured,) for the preaching of *:
goſpel muſt begin at Jeruſalem. Chriſt, when he reproves them fºr
their faults, yet accoſted them mildly, to ſmoothe them into a good
temper toward the poor publicans. But by the elder brother here we
may underſtand thoſe who are really good, and have been ſo from their
youth up, and never went attray into any vicious courſe of living; who
comparatively need no repentance; and to ſuch theſe words in the cloſet,
Son, thou art ever with me, are applicable without any difficulty, but notº
to the Scribes and Phariſees. º t ... "
Now concerning the elder brother, obſerve, 3:. . .
(1.) How foolish and fretful he was upon occaſion of his brother’s res. .
ception, and how he was diſguſted at it. It ſeems he was abroad in this.
eld, in the country, when his brother came, and by the time he was f
| turned home, the mirth was begun ; “When he drew nigh to the houſes: -
he heard muſic and dancing;” either while the dinner was in getting. s
him another. He came home barefoot, his feet perhaps ſore with tra-
vel, and therefore, “Put ſhoes on his feet, to make him eaſy.” Thus
doth the grace of God provide for true penitents. First, The righteouſ:
neſs of Christ is the robe, that principal robe, with which they are
clothed ; they “put on the Lord Jeſus Chriſt,” are clothed with that
Sun. The role of righteouſneſs is the garment of ſalvation, Iſa. 61. 10.
A new nature is this best robe, true penitents are clothed with that, being
ſam&tified throughout. Secondly, The earnest of the Spirit, by whom we are
ſealed to the day of redemption, is the ring on the hand. After that “ye
&
*
* &
8T. LUKE, XV, -
The prodigal Son.
ready, or rather after they had eaten and were full, v, 25. He inquired
what thoſe things meant, (v. 26.) and was informed that his brother was || -
| finners, whom we may get good by. . He ſaw that his father had taken
him in, and yet he would not go in to him. Note, We think too well of
come, and his father had made him a feaſt for his welcome home, and great
joy there was, becauſe he had received him ſafe and ſound, v. 27. It is
but one word in the original; he had received him bylativoyla—in health,
well both in body and mind. He received him not only well in body,
but a penitent, returned to his right mind, and well reconciled to his
father’s houſe, cured of his vices and his rakiſh diſpoſition, elſe he had
not been received ſafe and ſound, Now this diſobliged him to the higheſt ||
rogantly, and not without reflection upon his father, as if his indulgence
degree ; He was angry, and would not go in, (v. 28.) not only becauſe he
was reſolved he would not himſelf join in the mirth, but becauſe he would
ſhew his diſpleaſure at it, and would intimate to his father, that he ſhould
have kept out his younger brother. This ſhews what is a common fault,
[1..] In men’s families, that thoſe who have always been a comfort to
their parents, think they ſhould have the monopoly of their parents’
favours, and are apt to be too sharp upon thoſe who have tranſgreſſed,
and to grudge their parents’ kindneſs to them. [2.] In God’s family
thoſe who are comparatively innocents, ſeldom know how to be compaſ-
fionate toward thoſe who are manifeſtly penitents. The language of
fuch we have here, in what the elder brother ſaid, (v. 29, 30.) and it is
written for warning to thoſe who by the grace of God are kept from
ſcandalous fin, and kept in the way of virtue and ſobriety, that they fin
not after the ſimilitude of this tranſgreſſion. Let us obſerve the parti-
culars of it. - - -
First, He boasted of himſelf and of his own virtue and obedience. He
had not only not run from his father’s houſe, as his brother did, but had
made himſelf as a ſervant in it, and had done ſo long; “Lo, theſe many
years do I ſerve thee, neither tranſgreſſed I at any time thy command-
ment.” Note, It is too common for thoſe that are better than their
neighbours to boaſt of it, yea, and to make their boaſts of it before God
himſelf, as if he were indebted to them for it. I am apt to think that
this elder brother ſaid more than was true, when he gloried that he had -
| envy ſinners, ) ſo we muſt not envy thoſe that have been the worſt of fin-
How-
never tranſgreſſed his father’s commands, for then, I believe he would not
have been ſo obſtinate as now he was, to his father’s entreaties.
ever, we will admit it comparatively; he had not been ſo diſobedient as
#is brotherspad been.
ºde, a corruption that ariſes out of the aſhes of other corruptions !
# great deal to be humbly thankful for, but nothing proudly to boaſt of.
Secondly, He complained of his father, as if he had not been ſo kind to
him, as he ought to have been, who had been ſo dutiful ; “Thou never
gavett me a kid, that I might make merry with my friends.” He was
out of humour now, elſe he would not have made this complaint; for,
no queſtion, if he had aſked ſuch a thing at any time, he might have had
it at firſt word; and we have reaſon to think that hé did not define it ; but
the “killing of the fatted calf” put him upon making this peeviſh re-
fle&tion. When men are in paſſion, they are apt to refle&t ſo as they
would not if they were in their right mind. He had been fed at his
father's table, and had many a time been merry with him and the family;
but his father had never given him ſo much as a kid, which was but a
fnall token of love compared with the falted calf. Note, Thoſe that
think highly of themſelves and their ſervices, are apt to think hardly of
their maſter, and meanly of his favours. We ought to own ourſelves
utterly unworthy of thoſe mercies which God hath thought fit to give
us, much more of thoſe that he hath not thought fit to give us, and
therefore we muſt not complain. He would have had a kid, to make
merry with his friends abroad, whereas the fatted calf he grudged ſo,
much, was given to his brother, not to make marry with his friends abroad,
but with the family at home : the mirth of God’s children ſhould be with
their father and his family, in communion with God and his ſaints, and |
not with any other friends. -
Thirdly, He was very ill-humoured towards his younger brother, and
harſh in what he thought and ſaid concerning him. Some good people
are apt to be overtaken in this fault, Hay, and to indulge themſelves too
much in it ; to look with diſdain upon thoſe who have not preſerved their
reputation ſo clean as they have done, and to be four and moroſe toward
them, yea, though they have given very good evidences of their repent-
ance and reformation ; this is not the Spirit of Chriſt, but of the Phari-
fees. Let us obſerve the inſtances of it.
1. He would not go in, except his brother be turned out ; one houſe
ſhall not hold him and his own brother, no not his father’s house. The
language of this was that of the Phariſee, (Iſa. 65. 5.) “Stand by thy-
felf, come not near me, for I am holier than thou ; and, (Luke 18, 11.)
* I am not as other men are, nor even as this publican.”
VoI. IV. No. 84.
O what need have good men to take heed of
Thoſe that have long ſerved God, and been kept from groſs fins, have a w
| yet, when after his converſion, he had greater meaſures of grace given
# Though we are to ſhun the ſociety of thoſe finners whom we are in dan ger
l
Note, {}
of being infected by, yet we muſt not be ſhy of the company of penitºnt
ourſelves, if we cannot find in our hearts to receive thoſe whom God hath
| received, and to admit thoſe into favour and friendſhip and fellowſhip with
us, whom we have reaſon to think God has a favour for, and who are
taken into friendſhip and fellowſhip with him.
2. He would not call him brother ; but this thy ſon, which founds ar-
had made him a prodigal; “ He is thy ſon, thy darling.” Note, For-
getting the relation we ſtand in to our brethren, as brethren, and diſown-
ing that, are at the bottom of all our neglects of our duty to them and
our contradićtions to that duty. Let us give our relations, both in the
fleſh and in the Lord, the titles that belong to them. Let the rich call
| the poor brethren, and let the innocents call the penitents ſo.
3. He aggravated his brother’s faults, and made the worſt of them, en-
deavouring to incenſe his father againſt him ; “He is thy ſon, who hath
devoured thy living with harlots.” It is true, he had ſpent his own
portion fooliſhly enough ; (whether upon harlots or no we are not told
| before, perhaps that was only the language of the elder brother's jealouſy
and ill-will ;) but that he had devoured all his father's living, was falſe,
the father had ſtill a good eſtate; now this ſhews how apt we are, in
cenſuring our brethren, to make the worſt of every thing, and to ſet it out
in the blackeſt colours, which is not doing as we would be done by, nor
as our heavenly Father does by us, who is not extreme to mark iniqui-
tles. - -
4. He grudged him the kindneſs that his father shewed him ; Thou haſ:
killed for him the fatted calf, as if he were ſuch a ſon as ſhould be. Note,
It is a wrong thing to envy penitents the grace of God, and to have out.
eye evil becauſe his is good. As we muſt not envy thoſe that are the
worſt of finners, the gifts of common providence, (Let not thine heart
ners, the gifts of covenant-love upon their repentance; we muſt not envy
them their pardon, and peace, and comfort, no, nor any extraordinary
gift which God beſtows upon them, which makes them eminently accept-
able or uſeful. Paul, before his converſion, had been a prodigal, had de-
voured his heavenly Father’s living, by the havoc he made of the church ;
him, and more honour put upon him than the other apoſtles, they who
were the elder brethren, who had been ſerving Chriſt when he was perſe-
cuting him, and had not tranſgreſſed at any time his commandments, did
not envy him his viſions and revelations, nor his more extenſive uſefulneſs,
but glorified God in him ; which ought to be an example to us, as the
reverſe of this elder brother. º -
(2.) Let us now ſee how favourable and friendly his father was in his
carriage toward him when he was thus ſour and ill-humoured; this is as
ſurpriſing as the former. Methinks, the mercy and grace of our God
in Chriſt ſhine almoſt as bright in his tender and gentle bearing with
peewish ſaiwſs, repreſented by the elder brother here, as before, in his
reception of prodigal finners upon their repentance, repreſented by the
younger brother. The diſciples of Chriſt themſelves had many infirmi-
ties, and were men ſubjećt to like paſſions as others, yet Chriſt bore with
them as a nurſe with her children ; ſee 1 Theſſ. 2. 7.
[1..] When he would not come in, his father came out, and entreated
him, accoſted him mildly, gave him good words, and defined him to come
in. He might juſtly have ſaid, “If he will not come in, let him ſtay out,
ſhut the doors againſt him, and ſend him to ſeek a lodging where he can
find it. Is not the houſe my own, and may I not do what I pleaſe in it 2
Is not the fatted calf my own, and may I not do what I pleaſe with it?”
No, as he went to meet the younger ſon, ſo now he goes to court the
elder, did not ſend a ſervant out with a kind meſſage to him, but went
himſelf. Now, First, This is deſigned to repreſent to us the goodneſs
of God; how ſtrangely gentle and winning he has been toward thoſe
that were ſtrangely froward and provoking. He reaſoned with Cain,
JWhy art thou wroth 2 He bare Iſrael's manners in the wilderneſs, A&ts
13. 18. How miſdly did God reaſon with Elijah, when he was upon
the fret, (r. Kings 19, 4.6.) and eſpecially with Jonah, whoſe caſe was
very parallel with this here, for he was there diſquieted at the repentance
of Nineveh, and the mercy ſhewed it, as the elder brother here ; and thoſe
queſtions, “ Doſt thou well to be angry 2” and, “Should not I ſpare
Nineveh 2” are not unlike theſe expoſtulations of the father with the elder
brother here. Secondly, It is to teach all ſuperiors to be mild and gentle
with their inferiors, even when they are in a fault, and paſſionately juſtify
5. U . . -



ST. LUKE, XVI.
themſelves in it, than which nothing can be more provoking ; and yet
even in that cafe let fathers “not provoke their children to more wrath,”
and let masters forbear threatening, and both shew all meekneſs.
[2.] His father aſſured him that the kind entertainment he gave his
younger brother, was neither any reflection upon him, nor ſhould be any
prejudice to him ; (v. 31.), “Thou ſhalt fare never the worſe for it,
nor have ever the leſs for it. Son, thou art ever with me ; the reception
of him is no reječtion of thee, nor what is laid out on him, any ſenſible
diminution of what I deſign for thee; thou ſhalt ſtill remain entitled to
the pars enitia, (ſo our law calls it,) the double portion 3 (ſo the Jewiſh
law called it ;) thou ſhalt be hares ex affè (ſo the Roman law called
it;) all that I have, is thine, by an indefeaſible title.” If he had not
“given him a kid, to make merry with his friends,” he had eaten bread
at his table continually; and it is better to be happy with our Father in
heaven, than merry with any friend we have in this world. Note, First,
It is the unſpeakable happineſs of all the children of God, who keep
cloſe to their Father’s houſe, that they are, and ſhall be, ever with him ;
they are ſo in this world by faith, they ſhall be ſo in the other world by
fruition, and all that he has, is theirs; for if children, then heirs, Rom. 8, 17.
Secondly, Therefore we ought not to envy others God’s grace to them,
becauſe we ſhall have never the leſs for their ſharing in it. If we be true
believers, all that God is, and all that he has, is ours; and if others
come to be true believers, all that he is, and all that he has, is theirs too,
and yet we have not the leſs ; as they that walk in the light and warmth
of the ſun, have all the benefit they can have by it, and yet not the leſs
for others having as much : for Chriſt in his church, is like as they ſay
of the ſoul in the body, it is tota in toto—the whole in the whole, and yet
tota in qualibet parte—the whole in each part. - -
[3.] His father gave him a good reaſon for this uncommon joy in the
family; (v. 32.) “It was meet that we ſhould make merry and be glad.”
He might have infifted upon his own authority; “It was my will that
the family ſhould make merry and be glad.” “Stat pro ratione volun-
tas—My reaſon is, I will it to be ſo.” But it does not become even
thoſe that have authority, to be vouching and appealing to it upon every
occaſion, that does but make it cheap and common; it is better give
a convincing reaſon, as the father does here ; It was meet and very be-
coming, that we ſhould make merry for the return of a prodigal ſon, more
than for the perſeverance of a dutiful ſon ; for though the latter be a
greater bleſfing to a family, yet the former is a more ſenſible pleaſure.
Any family would be much more tranſported with joy at the raiſing of
a dead child to life, yea, or at the recovery of a child from a fickneſs that
was adjudged mortal, than for the continued life and health of many
children.
... ſhall, ſooner or later, be filent before him. We do not find any reply
that the elder brother made to what his father ſaid, which intimates that
he was entirely ſatisfied, and acquieſced in his father’s will, and was well
reconciled to his prodigal brother ; and his father put him in mind that
he was his brother ; This thy brother.
will, with the grace of God, recover his temper; though “he fall, yet
ſhall he not be utterly caſt down.” But as for the Scribes and Phari-
ſees, for whoſe convićtion it was primarily intended, for aught that ap-
pears, they continued the ſame diſaffection to the finners of the Gentiles,
and to the goſpel of Chriſt, becauſe it was preached to them.
CHAP. XVI.
The ſtope of Chriſt's diſcourſe in this chapter, is, to awaken and quicken us
all; ſo to uſe this world as not to abuſe it ; ſo to manage all our poſſeſ:
$ons and enjoyments here, as that they may make for us, and may not
3make againſt us, in the other world; for they will do either the one or
the other, according as we uſe them now. I. If we do good with them,
and lay out what we hate in works of piety and charity, we ſhall reap the
benefit of it, in the world to come ; and this he shews in the parable of
the unjuſt steward, who made ſo good a hand of his lord’s goods, that,
when he was turned out of his stewardship, he had a comfortable ſubsist-
ence to betake himſelf to. The parable itſelf we have, v. 1...8. ; the ex-
planation and application of it, v. 9... 13. ; and the contempt which the
Phariſees put upon the doctrine Christ preached to them, for which he
sharply reproved them, adding ſome other weighty Jäyings, v. 14...18.
II. If instead of doing good with our worldly enjoyments, we make them
the food and fuel Qfour lusts, of our luxury and ſenſuality, and deny re-
lief to the poor, we shall certainly perish eternally; and the things Ö"this
world, which were thus abuſed, will but add to our miſèry and torment, |
Note, God will be juſtified when he ſpeaks, and all fleſh,
Note, A good man, though he
have not ſuch command of himſelf at all times as to keep his temper, yet
is preached, and every man preſſeth into it.
The unjuſt Steward.
This he shews in the other parable of the rich man and Lazarus, which
has likewiſe a further reach, and that is, to awaken us all to take the
warning given us by the written word, and not to expect immediate my:
Jages from the other world, v. 19.31. -
1. A ND he ſaid unto his diſciples, There was a certain
rich man which had a ſteward; and the ſame was
accuſed unto him, that he had waſted his godds. 2. And
he called him, and ſaid unto him, How is it that I hear this
of thee ? Give an account of thy ſtewardſhip: for thou
mayeſt be no longer ſteward. 3. Then the ſteward ſaid
within himſelf, What ſhall I do? For my lord taketh away.
from me the ſtewardſhip : I cannot dig, to beg I am
aſhamed. 4, I am reſolved what to do, that when I am
put out of the ſtewardſhip, they may receive me into their
houſes. 5. So he called every one of his lord’s debtors
unto him, and he ſaid unto the firſt, How much oweſt
thou unto my lord ; 6. And he ſaid, A hundred meaſures
of oil. And he ſaid unto him, Take thy bill, and fit down
quickly, and write fifty. 7. Then ſaid he to another, And
how much oweſt thou ? And he ſaid, A hundred mea-
ſures of wheat. And he ſaid unto him, Take thy bill, and
write fourſcore. , 8. And the lord commended the unjuſt
ſteward, becauſe he had done wiſely ; for the children of
this world are in their generation wiſer than the children
of light. . 9. And I ſay to you, Make to yourſelves friends
of the mammon of unrighteouſneſs; that, when ye fail,
they may receive you into everlaſting habitations. 10. He
that is faithful in that which is leaſt, is faithful alſo in
much : and he that is unjuſt in the leaſt, is unjuſt alſo in
much. 11. If therefore ye have not been faithful in the
unrighteous mammon, who will commit to your truſt the
true riches & 12. And if ye have not been faithful in that
which is another man's, who ſhall give you that which is.
your own : 13. No ſervant can ſerve two maſters: for
either he will hate the one, and love the other; or elſe he
will hold to the one, and deſpiſe the other. Ye cannot
ſerve God and mammon. 14. And the Phariſees alſo, who
were covetous, heard all theſe things: and they derided
him. 15. And he ſaid unto them, Ye are they which juſ.
tify yourſelves before men; but God knoweth your hearts;
for that which is highly eſteemed among men, is abomina-
tion in the fight of God. , 16. The law and the prophets
were until John : ſince that time the kingdom of God
17. And it
is eaſier for heaven and earth to paſs, than one tittle of the
law to fail. 18. Whoſoever putteth away his wife, and
marrieth another, committeth adultery : and whoſoever
marrieth her that is put away from her huſband, commit-
teth adultery.
ºf
We miſtake if we imagine that the deſign of Chriſt’s doćtrine and
holy religion was either to amuſe us with notions of divine myſteries, or
to entertain us with notions of divine mercies. No, the divine revelation
of both theſe in the goſpel is intended to engage and quicken us to the
pračtice or chriſtian duties, and, as much as any one thing, to the duty
of beneficence, and doing good to thoſe who ſtand in need of any thing
that either we have, or can do for them. This our Saviour is here preſ-
fing us to, by reminding us that we are but “ſtewards of the manifold
grace of God;” and fince we have in divers inſtances been unfaithful, and
have forfeited the favour of our Lord, it is our wiſdom to think how we
may, ſome other way, make what we have in the world turn to a good
account. Parables muſt not be forced beyond their primary intention,
&
*
*
t ST. LUKE, XVI. * The unjuſt Steward.
and therefore we muſt not hence infer; that any one can befriend us if
we lie under the diſpleaſure of our Lord ; but that, in the general, we
muſt ſo lay out what we have, in works of piety and charity, as that we
may meet it again with comfort, on the other fide death and the grave.
If we would ačt wiſely, we muſt be as diligent and induſtrious to employ
our riches in the ačts of piety and charity, in order to promote 6ur future
and eternal welfare, as worldly men are in laying them out to the greateſt
temporal profit, in making to themſelves friends with them, and ſecuring
other ſecular intereſts. So Dr. Clarke. -- -
. Now let us conſider, - - *
. I. The parable itſelf, in which all the children of men are repreſented
as stewards of what they have in this world, and we are but ſtewards;
whatever we have, the property of it is God’s, we have only the uſe of
it, and that according to the direétion of our great Lord, and for his
honour. Rabbi Kimchi, quoted by Dr. Lightfoot, ſaith, “This world
is a houſe; heaven, the roof; the ſtars, the lights; the earth with its
fruits, a table ſpread: the Maſter of the houſe is the holy and bleſſed
God; man is the ſteward, into whoſe hands the goods of this houſe are
delivered ; if he behave himſelf well, he ſhall find favour in the eyes of
his Lord ; if not, he ſhall be turned out of his ſtewardſhip.” Now,
I. Here is the dishonesty of this steward. He wasted his lord’s goods,
embezzled them, miſapplied them, or through careleſſneſs ſuffered them
to be loſt and damaged; agd for this he was accuſed to his lord, v. 1.
We are all liable to the ſame charge ; we have not made a due improve-
ment of what God has intruſted us with in this world, but have perverted
his purpoſe. And that we may not be for this judged of our Lord, it
concerns Wº to judge outſelves. - -
2. His diſtharge out of his place. His lord called for him, and ſaid,
* How is it that I hear this of thee P I expected better things from thee.”
He ſpeaks as one ſorry to find himſelf diſappointed in him, and under a
neceſſity of diſmiſfing him from his ſervice; it troubles him to hear it,
but the ſteward cannot deny it, and therefore there is no remedy, he
muſt make up his accounts, and be gone in a little time, v. 2. Now this
is defigned to teach us, (1.) That we muſt all of us ſhortly be diſcharged
from our ſtewardship in this world; we muſt not always enjoy thoſe
things which we now enjoy. Death will come, and diſmiſs us from our
ftewardſhip, will deprive us of the abilities and opportunities we now
have of doing good, and others will come in our places, and have the
ſame. (2.) That our diſcharge from our ſtewardſhip at death, is just
and what have we deſerved, for we have waſted our Lord's goods, and
thereby forfeited our truſt, ſo that we cannot complain of any wrong
done us. (3.) That when our ſtewardſhip is taken from us, we muſt
ive an account of it to our Lord; after death the judgment; both which,
#. our diſcharge and our account, we are fairly warned of, and ought
to be frequently thinking of. - -
3. His after-wiſdom. Now he began to confider, What ſhall I do P
v. 3. He would have done well to have confidered that, before he had
ſo fooliſhly thrown himſelf out of a good place by his unfaithfulneſs;
but it is better to consider late than never. Note, Since we have all re-
ceived notice that we muſt ſhortly be turned out of our ſtewardſhip, we
are concerned to confider what we ſhall do then. He muſt live ; which
way ſhall he have a livelihood 2
(1.) He knows that he has not ſuch a degree of induſtry in him as
to get his living by work; “I cannot dig ; I cannot earn my bread by
my labour.” But why can he not dig It does not appear that he was
either old or lame, but the truth is, he is lazy; his cannot is a will not ;
it is not a natural but a moral diſability that he labours under ; if his
in his ſervice as a labourer, and ſet a taſk-maſter over him, he would have
made him dig. He cannot dig, for he was never uſed to it; now this in-
timates that we cannot get a livelihood for our ſouls by any labour for
this world; nor indeed can do any thing to purpoſe for our ſouls by any
ability of our own.
(2.) He knows that he has not ſuch a degree of humility as to get
his bread by begging; To beg I am ashamed. This was the language
of his pride, as the former of his ſlothfulneſs; thoſe whom God, in his
providence, has diſabled to help themſelves, would not be ashamed to aſk
relief of others. This ſteward had more reaſon to be aſhamed of his
cheating his maſter than of begging his bread.
(3.) He therefore determines to make friends of his lord’s debtors, or
his tenants that were behind with their rent, and had given notes under
their hands for it ; (v. 4.) “I am reſolved what to do. My lord turns
me out of his houſe, I have none of my own to go to, I am acquainted
maſter, when he turned him out of the ſtewardſhip, had continued him
with my lord’s tenants, have done them many a good turn, and now I || ".
will do them one more, which will ſo oblige them, that they will bid me,
welcome to their houſes, and the beſt entertainment they afford ; and ſo
long as I live, at leaſt, till I can better diſpoſe of myſelf, I will quarter
upon them, and go from one good hoàſe to another.” Now the way he
would take to make them his friends, was, by ſtriking off a conſiderable
part of their debt to his lord, and giving it in in his accounts ſo much
leſs than it was. Accordingly, he ſent for one who ºwed his lord a
| hundred meaſures of oil; (in that commodity he paid his rent;) Take thy
bill, ſaid he, here it is, and sit down quickly, and write fifty ; (v. 6.) ſo
he reduced his debt to the one half. Obſerve, He was in haſte to have
it done; “Sit down quickly, and do it, left we be taken treating, and
ſuſpected.” He took another, who owed his lord a hundred meaſures of
wheat, and from his bill he cut off a fifth part, and bid him write four-
J&ore ; (v. 7.) probably, he did the like by others, abating more or leſs
according as he expected kindneſs from them. See here what uncertain
things our worldly poſſeſſions are ; they are moſt ſo to thoſe who have
moſt of them, who devolve upon others all the care concerning them,
and ſo put it into their power to cheat them, becauſe they will not trou-
ble themſelves to ſee with their own eyes. See alſo what treachery is to
found even among thoſe in whom truſt is repoſed. How hard is it to
find one that confidence can be repoſed in Let God be true, but every
man a liar. Though this ſteward is turned out for dealing diſhoneſtly,
yet ſtill he does ſo. So rare is it for men to mend of a fault, though
they ſmart for it. s
4. The approbation of this ; (v. 8,) “ The lord commended the un-
juſt ſteward, becauſe he had done wiſely.” It may be meant of his lord,
the lord of that ſervant, who, though he could not but be angry at his
knavery, yet was pleaſed with his ingenuity and policy for himſelf; but,
taking it ſo, the latter part of the verſe muſt be the words of our Lord,
and therefore I think the whole is meant of him. Chriſt did, as it were,
ſay, “Now commend me to ſuch a man as this, that knows how to do
well for himſelf, how to improve a preſent opportunity, and how to pro-
vide for a future neceſſity.” He does not commend him becauſe he had
done falſely to his maſter, but becauſe he had done wiſely for himſelf.
Yet perhaps herein he did well for his maſter too, and but juſtly with
the tenants. He knew what hard bargains he had ſet them, ſo that they
could not pay their rent, but, having been ſcrewed up by his rigour, were
thrown behindhand, and they and their families were likely to go to ruin ;
in confideration of this, he mow, at going off, did as he ought to do both
in juſtice and charity, not only eaſing them of part of their arrears, but
abating of their rent for the future. How much oweſt thou ? may mean,
“What rent doſt thou fit upon Come, I will fit thee an eaſier bargain,
and yet no eaſier than what thou oughteſt to have.” He had been all
for his lord, but now he begins to confider the tenants, that, he might
have their ſavour when he had loſt his lord's. The abating of their rent
would be a laſting kindneſs, and more likely to engage them than abating
their arrears only. - *
Now this forecaſt of his, for a comfortable ſubfiſtence in this world,
ſhames our improvidence for another world; The children of this world :
who chooſe and have their portions in it, are wiſer for their generation,
aćt more confiderately, and better conſult their worldly intereſt and ad-
vantage, than the children of light, who enjoy the goſpel, in their genera-
tion, that is, in the concerns of their ſouls and eternity. Note, (1.) The
| wiſdom of worldly people in the concerns of this world, is to be imitated
by us in the concerns of our ſouls: it is their principle to improve their
opportunities; to do that firſt, which is moſt needful; in ſummer and
harveſt to lay up for winter; to take a good bargain when it is offered
them; to truſt the faithful, and not the falſe. ... O that we were thus wiſe
in our ſpiritual affairs (2.) The children of light are commonly out-
done by the children of this world. Not that the children of this world
are truly wiſe, it is only in their generation ; but in that they are wiſer
than the children of light in theirs; for though we are told that we muſt
ſhortly be turned out of our stewardship, yet we do not provide as we
ſhould for ſuch a day; we live as if we were to be here always, and as if
there were not another life after this ; and are not ſolicitous, as this
ſteward was, to provide for hereafter ; though, as children of the light,
that light to which life and immortality are brought by the goſpel, we
cannot but ſee another world before us, yet we do not prepare for it, do
not ſend our beſt effects and beſt affestions thither, as we ſhould. -
II. The application of this parable, and the inferences drawn from it;
(v. 9.) “ I ſay unto you, you my diſciples;” (for to them this parable
is directed, v. 1.) “ though you have but little in this world, confider
how you may do good with that little.” Obſerve,
1. What it is, that our Lord Jeſus here exhorts us to ; to provide for
- #
-ºº:::...
ST. LUKE, XVI.
our comfortable reception to the happineſ, of another world, by making l
good uſe of our poſſeſſions and enjoyments in this world: “ Make to
†. friends of the mammon of unrighteouſneſs, as the ſteward with
is lord’s goods made his lord’s tenants his friends.” It is the widom of
the men of this world ſo to manage their money, as that they may have
the benefit of it hereafter, and not for the preſent only ; therefore they
§. it out to inſtereſt, buy land with it, put it into this or the other fund.
Now we ſhould learn of them to make uſe of our money, ſo as that we
may be the better for it hereafter in another world, as they do, in hopes i
to be the better for it hereafter in this world; ſo caſt it upon the waters,
as that we may find it again after many days, Eccl. 11. i. And in our
eaſe, thbugh whatever we have, is our Lord's goods, yet, as long as we |
diſpoſe of them among our Lord’s tenants and for their advantage, it is
fo far reckoned from being a wrong to our Lord, that it is duty to him | e se
*: | them for others, and what good has the owner from his goods that in-
creaſe, ſave the beholding of them with his eyes, while ſtill they are in-
as well as policy for ourſelves. -*-
Note, (1.) The things of this world are the mammon of unrighteouſ:
heſs, or, the falſe mammon ; not only becauſe often got by fraud and un-
| 2. 26. that is, to a man that is .
righteouſneſs, but becauſe thoſe who truſt to it for ſatisfaction and hap- |
pineſs, will certainly be deceived; for riches are periſhing things, and
will diſappoint thoſe that raiſe their expectations from them. (2.)
Though this mammon of unrighteouſneſs is not to be truſted to for a hap-
piñeſs, yet it may and muſt be made uſe of in ſubſerviency to our purſuits
of that which is our happineſs. Though we cannot find true ſatisfaction
in it, yet we may make to ourſelves friends with it, not by way of purchaſe :
or merit, but recommendation ; ſo we may make God and Chriſt our
friends, the good angels and ſaints our friends, and the poor our friends; |
and it is a defirable thing to be befriended in the account and ſtate to
come. (3.) At death we muſt all fail, 3rzy Exxfords—when ye ſuffer an
eclipſe. Death eclipſes us. A tradeſman is ſaid to ſail, when he becomes
a bankrupt; we muſt all thus fail ſhortly ; death ſhuts up the ſhop, ſeals
| make all his pretenſions of religion truckle to his ſecular intereſts and de-
up the hand. Our comforts and enjoyments on earth will all fail us ;.
fleſh and heart fail.
fure to ourſelves, that when we fail at death we may be received into ever-
lasting habitations in heaven.
not made with hands, but eternal, 2 Cor. 5. 1. Chriſt is gone before, to
prepare a place for thoſe that are his, and is there ready to receive them ;
the boſom of Abraham is ready to receive them, and when a guard of
angels carries them thither, a choir of angels is ready to receive them
there. The poor ſaints that are gone before to glory, will receive thoſe
that in this world diſtributed to their neceſſities. (5.) This is a good
reaſon why we ſhould uſe what we have in the world for the honour of
God and the good of our brethren, that thus we may with them lay up
in ſtore a good bond, a good ſecurity, a good foundation for the time to
come, for an eternity to come. See 1 Tim. 6, 17.19. which explains
this here. -
2. With what arguments he preſſes this exhortation ; he abounds in
‘ but they derided him.
works of piety and charity.
(1.) If we do not make a right uſe of the gifts of God’s providence,
how can we expect from him thoſe preſent and future comforts which are
the gifts of his ſpiritual grace 2 Qur Saviour here compares theſe, and
fhews that though our faithful uſe of the things of this world cannot be
thought to merit any favour at the hand of God, yet our unfaithfulneſs
in the uſe of them may be juſtly reckoned a forfeiture of that grace which
is neceſſary to bring us to glory, and
ſhews, v. 10... 12.
[1..] The riches of this world are the leſs ; grace and glory are the
greater. Now if we be unfaithful in the leſs, if we uſe the things in this
world to other purpoſes than thoſe for which they were given us, it may
juſtly be feared that we ſhall be ſo in the gifts of God’s grace, that we
Ihall receive them alſo in vain, and therefore they will be denied us; “He
that is faithful in that which is leaſt, is faithful alſo in much.” He that
ferves God, and does good, with his money, will ſerve God, and do good,
with the more noble and valuable talents of wiſdom and grace, and ſpiri-
tual gifts, and the earneſts of heaven ; but he that buries the one talent
of this world’s wealth, will never improve the five talents of ſpiritual
riches. God withholds his grace from covetous worldly people, more
than we are aware of. -
[2.] The riches of this world are deceitful and uncertain ; it is the un-
zighteous mammon, which is haſtening from us apace, and which, if we will ||
make any advantage of, we muſt beftir ourſelves quickly; but if we do
not, how can we expe&t to be intruſted with ſpiritual riches, which are
the only true riches 2 v. 11. Let us be convinced of this that thoſe are
truly rich, and very rich, who are rich in faith, rich towards God, rich
(4.) It ought to be our great concern to make it
The habitations in heaven are everlaſting ;
that is it which our Saviour here |
As hisſilſfering.
at it.
laughed at.
is not greater than his Lord.
*3: .
in Chriſt, and in the promiſes, and in the earneſts of heaven; and there.
The unjuſt Steward.
fore, let us lay up our treaſure in them, and expect our portion from them,
and mind them in the firſt place, the kingdom of God, and the righte-
ouſneſs thereof, and then, if other things be added to us, uſe them in or-
dine adſpiritualia, ſo as that, by uſing them well, we may take the faſter
| hold of the true riches, and may be qualified to receive yet more grace
from God; for God giveth to man that is good in his ſight, that is, to
a free hearted charitable man, wiſdom, and knowledge, and joy, Eccl.
is faithful in the unrighteous mammon, he
gives the true riches. - '. , -
[3.] The riches of this world are another man’s ; they are rm axx&t-
etcy, not our own, for they ate foreign to the ſoul, and its nature and in.
tereſt: They are not our own, for they are God’s ; his title to them is
prior and ſuperior to ours; the property remains in him, we are but uſu-
frućtuaries; they are another man’s, we have them from others; we uſe
creaſed that eat them : And we muſt ſhortly leave them to others, and
we know not who. But ſpiritual and eternal riches are our own ; they
enter into the foul that becomes poſſeſſed of them, and inſeparably : they
are a good part that will never be taken away from us: If we make Chriſt
our own, and the promiſes our own, and heaven our own, we have that
which we may truly call-our own. But how can we expect God ſhould
enrich us with theſe, if we do not ſerve him with our worldly poſſeſſions,
which we are but ſtewards of 2 -
(2.) We have no other way to prove ourſelves the ſervants of God,
than by giving up ourſelves ſo entirely to his ſervice, as to make mam-
mon, that is, all our worldly gain, ſerviceable to us in his ſervice; (v. 13.)
No ſervant can ſerve two masters, whoſe commands are ſo inconſiſtent as
thoſe of God and mammon are. If a man will love the world, and hold
to that, it cannot be but he will hate God, and deſpiſe him. He will
figns, and the things of God ſhall be made to help him in ſerving and
ſeeking the world; but on the bther hand, if a man will love God, and
adhere to him, he will comparatively hate the world, (whenever God
and the world come in competition,) and will deſpiſe it, and make all his
| buſineſs and ſucceſs in the world ſome way or other conducive to the fur-
therance of him in the buſineſs of religion ; and the things of the world
ſhall be made to help him in ſerving God and working out his ſalva-
tion. The matter is here laid plainly before us ; ?e cannot ſerve God
and mammon. So divided are their intereſts, that their ſervices can never
be compounded. If therefore we be determined to ſerve God, we muſt
diſclaim and abjure the ſervice of the world. -
4. We are here told what entertainment this doćtrine of Chriſt met
with among the Phariſees, and what rebuke he gave them. . .
(1.) They wickedly ridiculed him, v. 14. The “Phariſees who
were covetous, heard all theſe things,” and could not contradićt him,
Let us conſider this, First, As their sin, and the
fruit of their covetouſneſs, which was their reigning ſin, their own iniquity.
Note, Many that make a great profeſſion of religion, have much know-
ledge, and abound in the exerciſes of devotion, yet are ruined by the
love of the world; nor does any thing harden the heart more againſt the
word of Chriſt. Theſe covetous Phariſees could not bear to have that
touched, which was their Delilah, their dailing luſt; for this they derided
him, såsvaxingtºy &iſloy—“they ſnuffled up their noſes at him,” or blew
their noſes on him. It is an expreſſion of the utmoſt ſcorn and diſdain
imaginable ; “the word of the Lord was to them a reproach,” Jer.
6. 10. They laughed at him for going ſo contrary to the opinion and
way of the world, for endeavouring to recover them from a fin which
they were reſolved to hold faſt. Note, It is common for thoſe to make
jest of the word of God, who are reſolved that they will not be
ruled by it ; but they will find at laſt it cannot be turned off ſo, Secondly,
Our Lord Jeſus endured not only the contradiction of
finners, but their contempt ; they had him in derision all the day. He that
ſpake as never man ſpake, yet was bantered and ridiculed, that his faith-
ful miniſters, whoſe preaching is unjuſtly derided, may not be diſheartened
It is no diſgrace to a man, to be laughed at, but to deſerve to be
Chriſt’s apoſtles were mocked, and no wonder ; the diſtiple
(2.) He juſtly reproved them ; not for deriding him, (he knew how
to deſpiſe the shame,) but for deceiving themſelves with the ſhews and
colours of piety, when they were ſtrangers to the power of it, v. 15.
Here is,. ... " -
[2.] Their ſpecious outside; nay, it was a ſplendid one. First, They
|justifted themſelves before men; they denied whatever ill was laid to their
*
The rich Man and Lazarus.
They claimed to be looked upón as the primitive intention of the law, as in the caſe of divorce,
charge, even by Chriſt himſelf,
men of fingular fanótity and devotion, and juſtified themſelves in that
claim ; “ Te are they that do that, ſo as none ever did, that make it your
buſineſs to court the opinion of men, and, right or wrong, will juſtify
yourſelves before the world; you are notorious for this.” Secondly,
They were highly esteemed among men ; men did not only acquit them
from any blame they were under, but applauded them, and had them in
veneration, not only as good men, but as the best of men. Their ſenti-
ments were eſteemed as oracles, their directions as laws, and their prac-
tices as inviolable preſcriptions. - -
, [2.] Their odious inside, which was under the eye of God; “ He
knows your heart, and it is in his fight an abomination, for it is full of all
manner of wickedneſs.
men, and to think this enough to bear us out, and bring us off, in the
judgment of the great day, that men know no ill of us, for God, who
knows our hearts, knows that ill of us, which no one elſe can know.
This ought to check our value for ourſelves, and our confidence in our-
felves, that God knows our hearts, and how much deceit is there, for we
have reaſon to abaſe and diſtruſt ourſelves. Secondly, It is folly to judge
gfperſons and things by the opinion of men concerning them, and to go
own with the ſtream of vulgar eſtimate; for that which is highly esteemed
among men, who judge according to outward appearance, is perhaps an
abomination in the sight of God, who fees things as they are, and whoſe
judgment, we are ſure, is according to truth. On the contrary, there
are thoſe whom men deſpiſe and condemn, who yet are accepted and ap-|
proved of God, 2 Cor. 10, 18.
(3.) He turned from them to the publicans and finners, as more likely
to be wrought upon by his goſpel than thoſe covetous conceited Phari-
ſees ; (v. 16.) “The law and the prophets were indeed until John ; the
Old Teſtament diſpenſation, which was confined to you Jews, continued
till John Baptiſt appeared, and you ſeemed to have the monopoly of
righteouſneſs and ſalvation ; and you are puffed up with this, and this
gains you eſteem among men, that you are ſtudents in the law and the
prophets; but fince John Baptiſt appeared, the kingdom of God is
preached; a New Teſtament diſpenſation which does not value men at all.
for their being doćtors of the law, but every man preſſes into the goſpel-
kingdom, Gentiles as well as Jews; and no man thinks himſelf bound in
good manners to let his betters go before him into it, or to ſtay till the
rulers and the Phariſees have led him that way. It is not ſo much a po-
litical national conſtitution as the Jewiſh economy was, when ſalvation
was of the Jews ; but it is made a particular perſonal concern, and there-
fore every man that is convinced he has a ſoul to ſave, and an eternity to
provide for, thruſts to get in, left he ſhould come ſhort by trifling and
complimenting.”
ſpeaking in contempt of riches, for, thought they, were there not many
promiſes of riches and other temporal good things in the law and the pro-
phets 2 And were not many of the beſt of God’s ſervants very rich, as
Abraham and David “It is true,” ſaith Chriſt, “ ſo it was, but now
that the kingdom of God is begun to be preached, things take a new
turn; now bleſſed are the poor, and the mourners, and the perſecuted.”
The Phariſees, to requite the people for their high opinion of them, al-
lowed them in a cheap eaſy formal religion ; “But,” ſaith Chriſt,
* now that the goſpel is preached, the eyes of the people are opened, and
as they cannot now have a veneration for the Phariſees, as they have had,
fo they cannot content themſelves with ſuch an indifferency in religion as
they have been trained up in, but they preſs with a holy violence into
the kingdom of God.” Note, Thoſe that would go to heaven, muſt
take pains, muſt ſtrive againſt the ſtream, muſt preſs againſt the crowd |
that are going the contrary way. -
. (4.) Yet ſtill he proteſts againſt any defign to invalidate the law ;
(v. 17.) “It is eaſier for heaven and earth to paſs,” maps?Sefy—to paſs
by, though the foundations of the earth and the pillars of heaven are ſo
firmly eſtabliſhed, “ than one tittle of the law to fail.” The moral law
is confirmed and ratified, and not one tittle of that fails ; the duties en-
joined by it are duties ſtill ; the fins forbidden by it are fins ſtill. Nay,
the precepts of it are explained and enforced by the goſpel, and made to
appear more ſpiritual. The ceremonial law is perfected in the goſpel,
and its ſhades are filled up with the goſpel-colours; not one tittle of that
jails, for it is found printed off in the goſpel, where, though the force of
it is as a law taken off, yet the figure of it as a type ſhines very bright,
witneſs the epiſtle to the Hebrews. There were ſome things which were
connived at by the law, for the preventing of greater miſºlefs, which
the goſpel has indeed taken away the permiſſion of, but without any de-
triment or diſpan agement to the law, for it has, thereby reduced them to
Vol. IV. No. 84. 4. «
Note, First, It is folly to justify outſelves before
Some give this ſenſe of it; they derided Chriſt for
v. 18.
which we had before, Matth. 5. 32.-19. 9. Chriſt will not St. º
vorces, for his goſpel is intended to ſtrike at the bitter root of men's cor-
rupt appetites and paſſions, to kill them, and pluck them up ; and there-
fore they muſt not be ſo far indulged as that permiſſion did indulge them,
for the more they are indulged, the more impetuous and headſtrong they
grow. - - . .
19. There was a certain rich man which was clothed in
purple and fine linen, and fared ſumptuouſly, every day.
20. And there was a certain beggar named Lazarus,
which was laid at his gate, full of fores. 21. And deſiring
to be fed with the crumbs which fell from the rich man’s
table: moreover, the dogs came, and licked his ſores. 22.
And it came to paſs that the beggar died, and was carried
by the angels into Abraham’s boſom : the rich man alſo
died, and was buried. , 23. And in hell he lift up his eyes
being in torments, and ſeeth Abraham afar off, and La-
zarus in his boſom. 24. And he cried and ſaid, Father
Abraham, have mercy on me, and ſend Lazarus, that he
may dip the tip of his finger, in water and cool my
tongue ; for I am tormented in this flame. 25. But
Abraham ſaid, Son, remember that thou in thy life-time
receivedſt thy good things, and likewiſe Lazarus evil
things; but now he is comforted, and thou art tormented.
26. And beſide all this, between us and you there is a
great gulf fixed : ſo that they which would paſs from
hence to you, cannot : neither can they paſs to us, that
would come from thence, 27. Then he ſaid, I pray thee
threfore, father, that thou wouldeſt ſend him to my fa-
ther's houſe : . 28. For I have five brethren; that he may
teſtify unto them, left they alſo come unto this place of
torment. 29. Abraham faith unto him, They have Moſes
and the prophets; let them hear them. 30. And he ſaid,
Nay, father Abraham ; but if one went unto them from
the dead, they will repent. 31. And he ſaid unto him,
If they hear not Moſes and the prophets, neither will they
be perſuaded though one roſe from the dead. -
As the parable of the prodigal fon ſet before us the grace of the
goſpel, which is encouraging to us all; ſo this ſets before us the wrath
to come, and is deſigned for our awakening ; and very faſt aſleep thoſe
are in fin, that will not be awakened by it. The Phariſees made a jeſt
of Chriſt’s ſermon againſt worldlineſs; now this parable was intended to
make thoſe mockers ſerious. The tendency of the goſpel of Chriſt is
both to reconcile us to poverty and afflićtion, and to arm us againſt
temptations to worldlineſs and ſenſuality. Now this parable, by draw-
ing the curtain, and letting us ſee what will be the end of both in the
other world, goes very far in proſecuting thoſe two great intentions.
This parable is not like Chriſt’s other parables, in which ſpiritual
things are repreſented by fimilitudes borrowed from worldly things, as
thoſe of the ſower and the ſeed, (except thoſe of the ſheep and goats,)
the prodigal ſon, and indeed all the reſt but this. But here theſpiritual
things themſelves are repreſented in a narrative or deſcription of the dif-
ferent ſtate of good and bad in this world and the other. Yet we need
not call it a hiſtory of a particular occurrence, but it is matter of fact that
is true every day; that poor godly people, whom men neglečt and
trample upon, die away out of their miſeries, and go to heavenly bliſs
and joy, which is made the more pleaſant to them by their preceding ſor-
rows; and that rich epicures, who live in luxury, and are unmerciful to
the poor, die, and go into a ſtate of inſupportable torment, which is the
more grievous and terrible to them, becauſe of the ſenſual lives they lived;
and that there is no gaining any relief from their torments. Is this a para-,
ble 3. What ſimilitude is there | this 2 The diſcourſe indeed between
Abraham and the rich man, is only an illuſtration of the deſcription, to
make it the more affecting, like, that between God and Satan in the ſtory
| of job. Our Saviour came to bring us acquainted with another world,
*
* * - -
.* : * . . . . . . . . ** • . J. . . . . . . Nº. 8 - *sº-A91 & 8 V, is
* - 3 . * - .* rf * *** - - - 4. -
4.
f
and to ſhew us the reference which this world has tº that; and here he
does it. . .
I. The different condition of a wicked rich man, and a godly poor man,
in this world. We know that as ſome of late, ſo the Jews of old, were
ready to make proſperity one of the marks of a true church, of a good
e
man, and a favourite of heaven, ſo that they could hardly, have any fa-
vourable thoughts of a póðr man. This miſtake Chriſt, upon all occa- ||
fions, ſet himſelf to correót, and here very fully : where we have,
1. A wicked man, and one that will be for ever miſerable in the height
v. 19.) There was a certain rich man, from the Latin we
as Biſhop Tillotſon obſerves,
of proſperity; -
commonly call him Dives—a rich man; but,
. . . . - • . . • , . . . . . * . . * - . . . . . t , f *r r. \º RA
In this deſcription, (for ſo I ſhall chooſe to call it.), we may obſerve,
The rich Man and Lazarus.
with the crumbs, ºn 24 &#ſe did not look for a meſs from off his table,
though he ought to have had ohe, one of the beſt : but would be thank-
ful for the crumbs from under the table, the broken meat which was the
rich man’s leavings; nay, the leavings of his dogs. The poor uſe entreaties,
and muſt be content with ſuch as they can get. Now this is taken notice
of to ſhew, First, What was the diſtreſs, and what the diſpoſition of the
poor man. He was poor, but he was poor inſpirit, contentedly poor.
He did not lie at the rich man’s gate, complaining, and bawling, aid
making a noiſe, but filently and modeſtly defiring to be fed with the
crumbs. This miſerable man was a good man, and in favour with God.
Note, It is often the lot of ſome of the deareſt of God’s ſaints and ſervants
he has no name given him, as the poor man has, becauſe it had been in-
vidious to have named any particular rich man in ſuch a deſcription, as
this, and apt to provoke and grin ill-will. But others obſerve, that
Chriſt would not do the rich man ſo much honour as to name him, though
to be greatly afflićted in this world, while wicked people proſper, and
have abundance ; ſee Pſ, 73. 7, 10, 14. Here is a child of wrath and
an heir of hell fitting in the houſe, faring ſumptuouſly ; and a child of love
and an heir of heaven, lying at the gate, periſhing for hunger. And is
men’s ſpiritual ſtate to be judged of then by their outward condition ?
when
long
cerning this rich man, (1.)
and that was his adorning:
Chriſt had an eye to
great
day.
his table, no doubt, ſuch as he thought graced it.
"well, and what harm was there in all this?. It is no fin to be rich, no
fin to wear purple and fine linen, nor to keep a plentiful table, if a man’s
Nor are we told that he got his eſtate by fraud, op- |
or extortion, mo, nor that he was drunk, or made others drunk;
would hereby ſhew that a man may have a great deal of
the wealth and pomp and pleaſure of this world, and yet lie and Periſh
-> We cannot infer from men’s
living great, either that God loves them in giving them ſo much, or that
God for giving them ſo much ; happineſs conſiſts not in theſe
things. [2] That plenty and pleaſure are a very dangerous, and to
fital, temptation to luxury and ſenſuality, and forgetfulneſs of
God aná another world. This man might have been happy if he had
[3.] That the indulgence of
the body, and the eaſe and pleaſure of that, are the ruin of many a ſoul,
and the intereſts of it. It is true, eating good meat and wearing good
clothes are lawful; but it is as true, that it often becomes the food and
fuel of pride and luxury, and ſo turns into fin to us. . [4.] That feaſting
ourſelves and our friends, and, at the ſame time, forgetting the diſtreſſes
of the poor and afflićted, are very provoking to God and damning to the
The fin of this rich man was not ſo much his dreſs or his diet, but
eſtate will afford it.
preſſion,
but, [1..] Chriſt
for ever under God’s wrath and curſe.
they love
many a
not had great poſſeſſions and enjoyments:
ſoul.
his providing for himſelf only.
2. Here is a godly man, and one that will be for ever happy, in the
depth of adverſity and diſtreſs ; (v. 20.) There was a certain beggar,
mained Lazarus ; a beggar of that name, eminently devout, and in great
diſtreſs, was, probably, well known among good people at that time : |
a beggar, ſuppoſe ſuch a one as Eleazar, or Lazarus. Some think Elea-
zar a proper name for any poor man, for it ſignifies the help of God,
which they muſt fly to, that are deſtitute of other helps. This poor man
was reduced to the laſt extremity, as miſerable as you can lightly ſuppoſe
- - (1.) His body was
full of ſores, like Job. To be fick and weak in body is a great affliction ;
but fºes are more painful to the patient, and more loathſome to thoſe
a man to be in this world, as tº outward things.
perhaps he called his lands by his own name, he thought it ſhould
ſurvive that of the beggar at his gate, which yet is here preſerved,
when that of the rich man is buried in oblivion. . Now we are told con-
. . . - That he was clothed in purple and fine linen,
He had fine linen for pleaſure, and clean, no
doubt, every day; night-linen, and day-linen. He had purple for state,
for that was the wear of princes; which has made ſome conjećture that
o Herod in it. He never appeared abroad but in
magnificence. (2.) He fared deliciouſly and ſumptuouſly every
. Hiš table was furniſhed with all the varieties and dainties that na-
tºe and art could furniſh him with ; his fide-table richly adorned with
plate, his ſervants, who waited at table, in rich liveries, and the gueſts at
Secondly, What was the temper of the rich man toward him ; we are not
told that he abuſed him, or forbid him his gate, or did him any harm,
but it is intimated that he ſlighted him; he had no concern for him, took
no care about him. Here was a real objećt of charity, and a very moving
one, which ſpake for itſelf; it was preſented to him at his own gate; the
poor man had a good charaćter and a good condućt, and every thing that
could recommend him. A little thing would be a great kindneſs to him,
and yet he took no cognizance of his caſe, did not order him to be taken
in, and lodged in the barn, or ſome of the out-buildings, but let him he
there. Note, It is not enough not to oppreſs and trample upon the
poor; we ſhall be found unfaithful ſtewards of our Lord’s goods in the
great day, if we do not ſuccour and relieve them. The reaſon given for
the moſt fearful doom, is, I was hungry, and ye gave me no meat. I won-
der how thoſe rich people who have read the goſpel of Chriſt, and ſay.
that they believe it, can be ſo unconcerned as they often are, in the neceſ-
'ſities and miſeries of the poor and afflićted
[2.] The uſage he had from the dogs ; The dogs came, and licked his
ſores. The rich man kept a kennel of hounds, it may be, or other dogs,
for his diverſion, and to pleaſe his fancy, and thoſe were fed to the
full, when poor Lazarus could not get enough to keep him alive. Note,
Thoſe will have a great deal to anſwer for hereafter, that feed their dogs,
but neglect the poor. And it is a great aggravation of the uncharita-
bleneſs of many rich people, that they beſtow that upon their fancies and
folies, which would ſupply the neceſſity, and rejoice the heart of many a
good chriſtian in diſtreſs. Thoſe offend God, nay, and they put a con-
tempt upon human nature, that pampel their dogs and horſes, and let the
families of their poor neighbours ſtarve. Now theſe dogs came and
licked the ſores of poor Lazarus ; which may be taken, First, As an aggra-
vation of his miſery. His ſores were bloody, which tempted the dogs to
come, and lisk them, as they did the blood of Naboth and Ahab,
; 1 Kings 21. 19. And we read of the tongue of the dogs dipped in the
blood of enemies, Pſ, 68. 23. They attacked him while he was yet alive,
| as if he had been already dead, and he had not ſtrength himſelf to keep
i them off, nor would any of the ſervants be ſo civil as to check them. The
dogs were like their maſter, and thought they fared ſumptuouſly when
they regaled themſelves with human gore. Or, it may be taken, Se-
| condly, As ſome relief to him in his miſery ; &AAG (2), the maſter was
hard-hearted toward him, but the dogs came and licked his ſores, which
mollified and eaſed them ; it is not ſaid, They ſucked them, but licked
them, which was good for them. The dogs were more kind to him than
their maſter was. - -
II. Here is the different condition of this godly poor man, and this wicked
rich man, at, and after death. Hitherto the wicked man ſeems to have the
i advantage, but Exitus acta probat—Let us wait a while, to ſee the end hereof.
about him. (2.) He was forced to beg his bread, and to take up with
ſuch ſcraps as he could get at rich people's doors. . He was ſo fore and
iame, that he could not go himſelf, but he was carried by ſome compaſ-
fonate hand or other, and laid at the rich man’s gate. Note, Thoſe that
are not able to help the poor with their purſes, ſhould help them with
their pains ; thoſe that cannot lend them a penny, ſhould lend them a
hand; thoſe that have not where withal to give tº them themſelves, ſhould
either bring them or go for them, to thoſe that have. Lazarus, in his
diſtreſs, had nothing of his own to ſubfiſt on, no relation to go to, nor
did the pariſh take care of him. It is an inſtance of the degeneracy of
the Jewiſh church at this time, that ſuch a godly man as Lazarus was,
ſhould be ſuffered to periſh for want of neceſſary food. Now obſerve,
[1..] His expe&tations from the rich man’s table ; He défired to be fed
1. They both die; (v. 22.) The beggar died; the rich man alſo died.
Death is the common lot of rich and poor, godly and ungodly ; there
they meet together. One dieth in his full strength, and another in the
bitternſ of his ſoul; but they ſhall lie down alike in the dust, Job 21. 26.
} º º tº a
Death favours not either the rich man for his riches, or the poor man for
his poverty. Saints die, that they may bring their ſorrows to an end,
and may enter upon their joys. Sinners die, that they may go to give
up their account. It concerns both rich and poor to prepare for death,
for it waits for them both. “Mors ſceptra ligonibus aequat—Death
blends the ſceptre with the ſpade. -
Re
With equal pace, impartial fate
Knocks at the Palace, as the cottage gate,
aequo pulſat pede pauperum tabernas,
gque turres. -
ST. LUKE, XVI.
The rich Man and Lazarus.
J
2. The beggar diedjirst. . God often tºº."
world, when he leaves the wicked to flouriſh ſtill.’” It was an advantage
to the beggar, that ſuch a ſpeedy end was put to his miſeries; and ſince

This rich hāh had'éttirely dévoted hitſelf to the pleaſures 6f the work”
ſenſe, was wholly taken up with them, and took up with them for his "
Hºrtion, and therefére was wholly unfit for the pleaſures of the world of
he could find no other ſhelter or reſting-place, he was, hid in the grave,
where the weary are at rest. . . . . . . . . . -
3. The rich man died, and was buried. Nothing is ſaid of the inter.
ment of the poor man ; they digged a hole any where, and tumbled his
body in, without any ſolemnity ; ñé was buried with the burial of an aſs;
nay, it is well if they that let the dogs lick his fores, did not let them.
But the rich man had a pompous funeral, lay in ſtate,
gnaw his bones. - º -
had a train of mourners to attend him to his grave, and a ſtately monu-
ment ſet up over it; probably, he had a funeral oration in praiſe of him,
and his generous way of living, and the good table he kept, which thoſe |
would commend that had been feaſted at it. It is ſaid of the wicked
man, that he is brought to the grave with no ſmall ado, and laid in the
tomb, and the clods of the valley, were it poſſible, are made ſweet to him,
Job 21. 32, 33. How foreign is the ceremony of a funeral to the happi-
meſs of the man |
4. The beggar died, and was carried by angels into Abraham’s boſom.
How much did the honour done to his foul, by this convoy of it to its |
reſt, exceed the honour done to the rich man, by the carrying off his
body with ſo much magnificence to its grave Obſerve, (1.) His ſoul
existed in a ſtate of ſeparation from its body. It did not die, or fall aſleep,
with the body, his candle was not put out with him, but lived, and acted,
and knew what it did, and what was done to it. (2.) His ſoul removed to
another world, to the world of ſpirits; it returned to God who gave it,
to its native country ; this is implied in its being carried. The ſpirit of
a man goes upward. (3.) Angels took care of it ; it was carried by
angels. They are miniſtering ſpirits to the heirs of ſalvation, not only
while they live, but when they die, and have a charge concerning them,
to bear them up in their hands, not only in their journies to and fro on.
earth, but in their great journey to their long-home in heaven, to be both
their guide and their guard through regions unknown and unſafe. The
ſoul of man, if not chained to this earth and clogged by it as unſanétified
ſouls are, has in itſelf an elaſtic virtue, by which it ſprings upward as foon
as it gets clear of the body; but Chriſt will not truſt thoſe that are his,
to that, and therefore will ſend ſpecial meſſengers to fetch them to him-
ſelf. One angel one would think ſufficient, but here are more, as many
were ſent for Elijah. Amafis king of Egypt had his chariot drawn by
kings; but what was that honour to this 2 Saints aſcend in the virtue of
Chriſt's aſcenſion ; but this convoy of angels is added for ſtate and de-
corum; ſaints ſhall be brought home, not only ſafely, but honourably.
What were the bearers at the rich man’s funeral, though, probably, thoſe
of the firſt rank, compared with Lazarus’ bearers : The angels were not
ſhy of touching him, for his fores were on his body, not on his ſoul; that
was preſented to God, without ſpot, or wrinkle, or any ſuch thing. “Now,
bleſſed angels,” ſaid a good man juſt expiring, “now come, and do your
office.” (4.) It was carried into Abraham's boſom. The Jews ex-
preſſed the happineſs of the righteous at death, three ways ; they go to
the garden of Eden; they go to be under the throne of glory; and they go
to the boſom of Abraham ; and that is it which our Saviour here makes
uſe of. Abraham was the father of the faithful; and whither ſhould the
ſouls of the faithful be gathered but to him, who, as a tender father, lays
them in his bºſom, eſpecially at their firſt coming, to bid them welcome,
and to refreſh them when newly come from the ſorrows and fatigues of
this world 2 He was carried to his boſom, that is, to feaſt with him, for at
feaſts the gueſts are ſaid to lean on one another’s breaſts; and the ſaints
in heavenſit down with Abraham, and Iſaac, and Jacob. Abraham was a
great and rich man, yet in heaven he does not diſdain to lay poor Laza-
rus in his boſom. Rich ſaints and poor meet in heaven. This poor Lazarus,
who might not be admitted within the rich man’s gate, is condućted into
the dining-room, into the bed-chamber, of the heavenly palace; and he
is laid in the boſom of Abraham, whom the rich glutton ſcorned to ſet
with the dogs of his flock. -
5. The next news you hear of the rich man, after the account of his
death and burial, is, that in hell he lift up his eyes, being in torment,
v. 23. -
1.) His ſtate is very miſerable. He is-in hell, in hades, in the ſtate
of Fº ſouls, and there he is in the utmost miſèry and anguish poffible.
As the ſouls of the faithful, immediately “after they are delivered from
the burthen of the fleſh, are in joy and felicity ;” ſo wicked and unſanc-
tified ſouls, immediately after they are fetched from the pleaſures of the
fleſh by death, are in miſery and torment endleſs, uſeleſs, and remedileſs,
and which will be much increaſed and completed at the reſurrection.
ſpirits ; to ſuch a carnal mind as his they would indeed be no pleaſure,
| nor could he have any reliſh of them, and therefore he is of courſe ex-
| cluded from them.
Yet that is not all ; he was hard-hearted to God’s
poor, and therefore he is not only cut off from mercy, but he has judg-
ment without mercy, and falls under a puniſhment of ſenſe as well as a pu- .
niſhment of loſs. . . .
(2.) The miſery of his ſtate is aggravated by his knowledge of the ,
happineſs of Lazarus ; He lift up his eyes, and ſees Abraham afar off, and
Lazarus in his boſom... It is the ſoul that is in torment, and they are eyes
of the mind that are lifted up. He now began to confider what was be-
come of Lazarus; he does not find him where he himſelf is, nay, he
plainly ſees him, and with as much aſſurance as if he had ſeen him with
his bodily eyes, afar off in the boſom of Abraham. Thisſame aggrava-
tion of the miſeries of the damned we had before; (ch. 13. 28.) “Ye
ſhall ſee Abraham, and all the prophets, in the kingdom of God, and
yourſelves thruſt out.” [1..] He ſaw Abraham afar off. To ſee Abra-
ham we ſhould think a pleaſing fight ; but to ſee him afar off was a tor-
menting fight. Near himſelf he ſaw devils and damned companions,
frighful fights, and painful ones; afar off he ſaw Abraham, Note,
Every fight in hell is aggravating. . [2.] He ſaw Lazarus in his boſom ;
that ſame Lazarus whom he had looked upon with ſo much ſcorn and
contempt, as not worthy his notice, he now fees preferred, and to be en-
vied. The fight of him brought to his mind his own cruel and barbar-
ous condućt toward him; and the fight of him in that happineſs made
his own miſery the more grievous. . - f - -
III. Here is an account of what paſſed between the rich man and
Abraham in the ſeparate ſtate—a ſtate of ſeparation one from another,
and of both from this world. Though it is probable that there will not
be, nor are, any ſuch dialogues or diſcourſes between glorified ſaints and
damned ſinners, yet it is very proper, and what is uſually done in de-
ſcriptions, eſpecially ſuch as are defigned to be pathetic and moving, by
ſuch dialogues to repreſent what will be the mind and ſentiments both of
the one and the other. And ſince we find damned finners tormented in the
preſence of the Lamb, (Rev. 14. 10.) and the faithful ſervants of God
looking upon them that have tranſgreſſed the covenant, there where their
worm dies not, and their fire is not quenched, (Iſa. 66. 23, 24.) ſuch a
diſcourſe as this is net incongruous to be ſuppoſed. -
Now in this diſcourſe we have; . - . .
1. The requeſt which the rich man made to Abraham for ſome miti-
gation of his preſent miſery ; (v. 24.) ſeeing Abraham afar off, he cried
to him, cried aloud, as one in earneſt, and as one in pain and miſery, mix-
ing ſhrieks with his petitions, to enforce them by moving compaſſion.
He that uſed to command aloud, now begs aloud, louder than ever Laza-
rus did at his gate. The ſongs of his riot and revels are all turned into
lamentations. Obſerve here, :
(1.) The title he gives to Abraham ; Father Abraham. Note, There
are many in hell, that can call Abraham father; that were Abraham’s
ſeed after the fleſh ; hay, and many that were, in name and profeſſion,
the children of the covenant made with Abraham. Perhaps this rich
man, in his carnal mirth, had ridiculed Abraham and the ſtory of Abra-
ham, as the ſcoffers of the latter days do ; but now he gives him a title
of reſpect, Father Abraham. Note, The day is coming, when wicked
men will be glad to ſcrape acquaintance with the righteous, and to claim
kindred to them, though now they ſlight them. Abraham in this de-
ſcription repreſents Chriſt, for to him all judgment is committed, and it
is his mind that Abraham here ſpeaks. Thoſe that now ſlight Chriſt,
will ſhortly make their court to him, Lord, Lord.
(2.) The repreſentation he makes to him of his preſent deplorable con-
dition; I am tormented in this flame. It is the torment of his ſoul that
he complains of, and therefore ſuch a fire as will operate upon ſouls;
and ſuch a fire the wrath of God is, faſtening upon a guilty conſcience;
ſuch a fire horror of mind is, and the reproaches of a ſelf-accuſing, ſelf-
condemning heart. Nothing is more painful and terrible to the body
than to be tormented with fire ; by that therefore the miſeries and ago-
nies of damned ſouls are repreſented. º
(3.) His requeſt to Abraham, in confideration of this miſery; Have
mercy'on me. Note, The day is coming, when thoſe that make light of
divine mercy, will beg hard for it. O for mercy, mercy, when the day
of mercy is over, and offers of mercy are no more made. He that had
no mercy on Lazarus, yet expects Lazarus ſhould have mercy on him ;
“ For,” thinks he, “Lazarus is better natured than ever I was.” The
& ... ",
t . . . . . Y. &
particulat-favour he begs, is, “Send Lazarus, that he may dip .
of his finger in water, and cool my tongue.” [1..] Here he complains
of the torment of his tongue particularly, as if he were more tormented
there than in any other part, the puniſhment anſwering the fin. The
tongue is one of the organs of ſpeech, and by the torment of that he is
put in mind of all the wicked words that he had ſpoken againſt God and
man; his curfing, and ſwearing, and blaſphemy, all his hard ſpeeches, and
Jilthy ſpeeches ; by his words he is condemned, and therefore in his tongue
he is tormented. The tongue is alſo one of the organs of tasting ; and
therefore the torments of that will remind him of his inordinate reliſh of
the delights of ſenſe, which he had rolled under his tongue. . [2.] He
defires a drop of water to cool his tongue. He does not ſay, “Father
Abraham, ſend for me to thy boſom, to lie where Lazarus lies;” unſanc-
tified ſouls do not, cannot, truly deſire the happineſs of heaven ; nay he
does net ſay, “Father Abraham, order me a releaſe from this miſery,
help me out of this pit,” for he utterly deſpaired of that ; but he aſks as
ſmall a thing as could be aſked, a drop of water to cool his tongue for
one moment... [3] He deſires that Lazarus might bring it. I have
ſometimes ſuſpected that he bad herein an ill defign upon Lazarus, and
hoped if he could get him within his reach, he ſhould keep him from re-
turning to the boſom of Abraham again. The heart that is filled with
rage againſt God, is filled with rage againſt the people of God. But we
will think more charitably even of a damned finner, and ſuppoſe he in-
tended here to ſhew reſpect to Lazarus, as one whom he would now
gladly be beholden to. He names him, becauſe he knows him, and thinks
Lazarus will not be unwilling to do him this good office for old acquaint-
ance-ſake. Grotius here quotes Plato deſcribing the terments of wicked
fouls, and among other things he ſaith, They are continually raving on
thoſe whom they have murdered, or been any way injurious to, calling
upon them to forgive them the wrongs they did them. Note, There is a
day coming, when thoſe that now hate and deſpiſe the people of God,
would gladly receive kindneſs from them. -
; 2. The reply which Abraham gave to this requeſt. In general, he
did not grant it.
tongue. Note, The damned in hell ſhall not have any the leaſt abatement
or mitigation of their torment. If we now improve the day of our
opportunities, we may have a full and laſting ſatisfaction in the ſtreams
of mercy; but if we now ſlight the offer, it will be in vain in hell to ex-
pećt the leaſt drop of mercy. See how juſtly this rich man is paid in his
own coin. He that denied a crumb, is denied a drop. Now it is ſaid to
us, Aſk, and it ſhall be given you ; but if we let ſlip this accepted time,
we may aſk, and it ſhall not be given us. But this is not all ; had Abra-
ham only ſaid, “You ſhall have nothing to abate your torment,” it had
been ſad ; but he faith a great deal which would add to historment, and
make the flame the hotter, for every thing in hell will be tormenting.
(1.) He calls him ſon; a kind and civil title, but here it ſerves only
to aggravate the denial of his requeſt, which ſhut up the bowels of the
compaſſion of a father from him. He had been a ſon, but a rebellious
one, and now an abandoned difinherited one. See the folly of thoſe that
mely on that plea, We have Abraham to our father, when we find one in
hell, and likely to be there for ever, whom Abraham calls ſºn.
(2.) He puts him in mind of what had been both his own condition,
and the condition of Lazarus, in their life-time : Son, remember; this is
a cutting word. The memories of damned ſouls will be their torment-
ors, and conſcience will then be awakened and ſtirred up to do its office,
which here they would not ſuffer it to do. Nothing will bring more oil
to the flames of hell than Son, remember. Now finners are called upon
to remember, but they do not, they will not, they find ways to avoid it.
“Son, remember thy Creator, thy Redeemer, remember thy latter end ;”
but they can turn a deaf ear to theſe mementos, and forget that for which
they have their memories; juſtly therefore will their everlaſting miſery
ariſe from a Son, remember, which they will not be able to turn a deaf
ear to. What a dreadful peal will this ring in our ears, “Son, remember
the many warnings that were given thee, not to come to this place of
torment, which thou wouldeſt not regard; remember the fair offers made
thee of eternal life and glory, which thou wouldeſt not aecept t” But
that which he is here put in mind of, is, [1..] That “thou in thy life-
time receivedſt thy good things.” He does not tell him that he had
abuſed them, but that he had received them; “Remember what a bounti-
ful benefactor God has been to thee, how ready he was to do thee good;
thou canit not therefore ſay He owes thee any thing, no, not a drop of
water. What he gave thee, thou received/f, and that was all ; thou never
gaveft him a receipt for them, in a thankful acknowledgment of them,
much leſs didſt thou ever make any grateful return for them, or improve-
He would not allow him one drop of water to cool his
|
, XVI. The rich Man and Lazarus.
ment of them; thou.haſ been the grave of God’s bleſſings, in which they
were buried, not the field of them, in which they were ſown. Thou receivedſt
thy good things; thou receivedſt them, and uſedſt them, as if they had
been thine own, and thou hadſt not been at all accountable for them. Or
rather, they were the things which thou didſt chooſe for thy good things,
which were in thine eye the beſt things, which thou didſt content thyſelf
with, and portion thyſelf in. Thou hadſt meat and drink, and clothes
of the richeſt and fineſt, and thoſe were the things thou didſt place thine
happineſs in ; they were thy reward, thy conſolation, the º thou didſt
agree for, and thou haſt had it. Thou waſt for the good things of thy
life-time, and hadſt no thought of better things in another life, and there-
fore haſt no reaſon to expect them. The day of thy good things is paſt
and gone, and now is the day of thine evil things, of recompenſe for all
thine evil deeds. Thou haſ already had the laſt drop of the vials of
mercy that thou couldeſt expect to fall to thy ſhare; and there remains
nothing but vials of wrath without mixture.” [2.] “Remember too
what evil things-Lazarus received. Thou envieſt him his happineſs here :
but think what a large ſhare of miſeries he had in his life-time. Theu
hadſt as much good as could be thought to fall to the lot of ſo bad a man,
and he as much evil as could be thought to fall to the lot of ſo good a man.
He received his evil things; he bore them patiently, received them from
the hand of God, as Job did; (ch. 2. 10. “Shall we receive good at the
hand of the Lord, and ſhall we not receive evil alſo 2) he received them
as phyſic appointed for the cure of his ſpiritual diſtempers, and the cure
was effected.” As wicked people have good things only in this life, and
at death they are for ever ſeparated from all good; ſo godly people have
evil things only in this life, and at death they are for ever put out of the
reach of them. Now Abraham, by putting him in mind of both theſe
together, awakening his conſcience to remind him how he had behaved
toward Lazarus, when he was revelling in his good things, and Lazarus
groaning under his evil things ; he cannot forget that then he would
not help Lazarus, and then how could he expect that Lazarus ſhould now
help him Had Lazarus in his life-time afterward grown rich, and he
poor, Lazarus would have thought it his duty to relieve him, and not to
have upbraided him with his former unkindneſs : but in the future ſtate
of recompenſe and retribution, thoſe that are now dealt with both by
God and man, better than they deſerve, muſt expe&t to be rewarded
“every man according to his works.” º -
(3.) He puts him in mind of Lazarus’ preſent bliſs, and his own
miſery; But now the tables are turned, and ſo they muſt abide for ever;
“ now he is comforted, and thou art tormented.” He did not need to
be told that he was tormented, he felt it to his coſt; he knew likewiſe
that one who lay in the boſom of Abraham, could not but be comforted
there; yet Abraham puts him in mind of it, that he might, by com-
paring one thing with another, obſerve the righteouſneſs of God, in re-
compenſing tribulation to them who trouble his people, and to thoſe who
are troubled, rest, 2 Theſſ. 1. 6, 7. Obſerve, [1..] Heaven is comfort,
and hell is torment ; heaven is joy, hell is weeping and wailing, and pain
in perfeótion. [2.] The ſoul, as ſoon as it leaves the body, goes either
to heaven or hell, to comfort or torment, immediately, and does not ſleep,
or go into purgatory. [3.] Heaven will be heaven indeed to thoſe that
| go thither through many and great calamities in this world; of thoſe
that had grace, but little of the comfort of it here, (perhaps their ſouls
refuſed to be comforted,) yet, when they are fallen aſkeep in Chriſt, you
may truly ſay, “Now they are comforted, now all their tears are wiped
away, and all their fears are vaniſhed.” . In heaven there is everlaſting
conſolation. And, on the other hand, hell will be hell indeed to thoſe
that go thither from the midſt of the enjoyment of all the delights and
pleaſures of ſenſe; to them the torture is the greater, as temporal cala-
mities are deſcribed to be to the “tender and delicate woman, that would
not ſet ſo much as the ſole of her foot to the ground for tenderneſs-and.
delicacy,” Deut. 28. 56. -
(4.) He aſſures him that it was to no purpoſe to think of having any
relief by the miniſtry of Lazarus ; for, (v. 26.) Beſide all this, worſe yet,
between us and you there is a great gulf fived, an impaſſable one; a great
chaſm, that ſo there can be no communication between glorified ſaints and
damned finners. [1..] The kindeſt ſaint in heaven cannot make a viſit
to the congregation of the dead and damned, to comfort or relieve any
there, who once were their friends. “They that would paſs from hence to
3you, cannot ; they cannot leave beholding the face of their Father, nor
the work about his throne, to fetch water for you'; that is no part of
their buſineſs.” [2.] The moſt daring finner in hell cannot force his
way out of that priſon, cannot get over that great gulf. They cannot
pºſs to us that would come from thence. It was not to be sº, for

- The Treatment of Offences.
the door of mercy is ſhut, the bridge is drawn; there is no coming outſ
upon parole or bail, no, not for one hour. In this world, bleſſed be God,
there is no gulf fixed between a ſtate of nature afid grace, but we may
paſs from the one to the other, from fin to God; but if we die in our
ſins, if we throw ourſelves into the pit of deſtrućtion, there is no coming |
It is a pit in which there is no water, and out of which there is no re-|
demption. The decree and counſel of God have fixed this gulf, which |
out.
all the world cannot unfix. This abandons this miferable creature to
deſpair; it is now too late for any change of his condition, or any the
leaſt relief: it might have been prevented in time, but it cannot now be
remedied to eternity. The ſtate of damned finners is fixed by an irrever-
ſible and unalterable ſentence. A ſtone is rolled to the door of the pit,
which cannot be rolled back.
: 3. The further requeſt he had to make to his father Abraham ; not
for himſelf, his mouth is ſtopped, and he has not a word to ſay in anſwer
to Abraham’s denial of a drop of water. Damned ſinners are made to
know that the ſentence they are under, is juſt, and they cannot alleviate
their own miſery by making any objećtion againſt it. And ſince he can-
not obtain a drop of water to cool his tongue, we may ſuppoſe he gnawed
his tongue for pain, as thoſe are ſaid to do, on whom one of the vials of
God’s wrath is poured out, Rev. 10, 10. The ſhrieks and outcries which
we may ſuppoſe to be nów uttered by him were hideous; but ſince he
has an opportunity of ſpeaking to Abraham, he will improve it for his
relations whom he had left behind, ſince he cannot improve it for his own
advantage. Now as to this, -
(1.) He begs that Lazarus might be ſent to his father's houſe, upon
an errand thither ; (v. 27.) I pray thee therefore, father. Again he
calls upon Abraham, and in this requeſt he is importunate ; “I pray
thee. O deny me not this.” When he was on earth, he might have
prayed, and been heard, but now he prays in vain. “ Therefore, becauſe
thou haſt denied me the former requeſt, ſurely thou wilt be ſo compaſ.
fionate as not to deny this :” or, “Therefore, becauſe there is a great.
gulffixed, ſeeing there is no getting out hence when they are once here,
O ſend to prevent their coming hither :” or, “Though there is a great
gulf fived between you and me, yet fince there is no ſuch gulf fixed be-,
tween you and them, ſend him thither. Send him back to my father's
houſe ; he knows well enough where it is, has been there many a time,
having been denied the crumbs that fell from the table. He knows I
have five brethren there; if he appear to them, they will know him, and
will regard what he faith, for they knew him to be an honeſt man; let
him teſtify to them ; let him tell them what condition I am in, and that I
brought myſelf to it by my luxury and ſenſuality, and my unmercifulneſs
to the poor ; let him warn them not to tread in my ſteps, nor to go on
in the way wherein I led them, and left them, left they alſo come into this
place of torment,” v. 28. Some obſerve, that he ſpeaks of five brethren
only, whence they infer that he had no children, elſe he would have men- |
tioned them, and then it was an aggravation of his uncharitableneſs, that
he had no children to provide for. Now he would have them ſtopped in
their finful courſe. He does not ſay, “Give me leave to go to them,
that I may teſtify to them ;”, for he knew that there was a gulffized,
and deſpaired of a permiſſion ſo favourable to himſelf: His going would
frighten them out of their wits; but, “Send Lazarus, whoſe addreſs will
be leſs terrible, and yet his teſtimony ſufficient to frighten them out of
their sins.” ... • *
... Now he deſired the preventing of their ruin, partly in tenderneſs to
them, for whom he could not but retain a natural affection; he knew their
temper, their temptations, their ignorance, their infidelity, their inconfi-
deration, and wiſhed to prevent the deſtrućtion they were running into :
but it was partly in tenderneſs to himſelf; for their coming to him, to
* tornent, woul es he mi im, wh |.. * º
that place of torment, would but aggravate the mifery to him, who had for the increaſe of their faith, (v. 5, 6.) and then teaches them humility,
helped to ſhew them the way thither, as the fight of Lazarus helped to
aggravate his mifery. When partners in fin come to be ſharers in woe,
as tares bound in bundles for the fire, they will be a terror to one an-
other. - *
(2.) Abraham denies him this favour too. There is no requeſt granted
in hell. Thoſe who make the rich man’s praying to Abraham, a juſtifi-
cation of their praying to ſaints departed, as they are far to ſeek for
proofs, when the pračtice of a damned finner muſt be valued for an ex-
ample, ſo they have little encouragement to follow the example, when
all his prayers were made in vain.
mony of Moſes and the prophets, the ordinary means of convićtion and
converſion; they have the written word, which they may read and hear
read ; “ Let them attend to that ſure word of prophecy, for God will not
| phets, and not by immediate meſſengers from heaven.
mount Sinai, becauſe they could not bear the terrors of ſuch expreſſes.
[2.] A meſſenger from the dead could ſay no more than what is ſaid in
“
Abraham leaves, them to the teſti- |
go out of the common method of his grace for them.” Here is their
Vol. IV. No. 84.
privilege; They have Moſes and the prophets, and their duty; “Let
then hear them, and mix faith with them, and that will be ſufficient to
keep them from this place of torment.” By this it appears that there
is ſufficient evidence in the Old Teſtament, in Moſes and the prophets, to
convince thoſe that will hear them impartially, that there is another life
after this, and a ſtate of ‘rewards and puniſhments for good and, bad
men; for that was the thing which the rich man would have his bre:
thren aſſured of, and for that they are turned over to Moſes and the pro:
phets.
(3.) He urges his requeſt yet further; (v. 30.) “May, father Abrai
ham, give me leave to preſs this. It is true, they have Moſes and the
prophets, and if they would but give a due regard to them, it would be
ſufficient; but they do not, they will not ; yet it may be hoped, “if
one went to them from the dead, they would repent ;” that would be a
more ſenſible convićtion to them, . They are uſed to Moſes and the pro-
phets, and therefore regard them the leſs; but this would be a new thing,
and more ſtartling; ſurely that would bring them to repent, and to change
their wicked habit and courſe of life.” Note, Fooliſh men are apt to
thing any method of convićtion better than that which God has choſen
and appointed. * * - * . . .
(4.) Abraham infiſts upon the denial of it, with a concluſive reaſon;
(v. 31.) “If they hear not Moſès and the prophets, and will not believe
the teſtimony nor take the warning they give, neither will they be per-
ſuaded though one roſe from the dead.” If they regard not the public
revelation, which is confirmed by miracles, neither would they be wrought
upon by a private teſtimony to themſelves.” [1..] The matter was long
ſince ſettled upon trial, that God ſhould ſpeak by Mofes and ſuch pro-
Iſrael choſe it in
the ſcriptures, nor ſay it with more authority. [3.] There would be
every jot as much reaſon to ſuſpect that to be a cheat and a deluſion, as
to ſuſpect the ſcriptures to be ſo, and much more ; and infidels in one
caſe would certainly be ſo in another. [4.] The ſame ſtrength of cor-
ruption that breaks through the convićtions of the written word, would
certainly triumph over thoſe by a witneſs from the dead : and though a
finner might be frightened at firſt by ſuch a teſtimony, when the fright
was over, he would ſoon return to his hardneſs. [5.] The ſcripture is
now the ordinary way of God's making known his mind to us, and it is
ſufficient; and it is preſumption for us to preſcribe any other way, nor
have we any ground to expe&t or pray for the grace of God to work
upon us in any other way abſtraćted from that, and when that is rejećted
and ſet aſide. This that our Saviour here ſaid, was ſoon after verified
in the unbelieving Jews, who would not hear Moſes and the prophets,
Chriſt and the apoſtles, and then would not be perfuaded, though Laza-
rus roſe from the dead; (and perhaps it was with ſome eye to him, that
Chriſt named this poor man Lazarus ;) nay, they conſulted to put him.
to death, and did put him that raiſed him, to death, and would not be
perſuaded by him neither, though he alſo roſe from the dead. When
Eutychus was raiſed to life, the people that were preſent, continued
to hear Paul preach, but did not turn to inquire of him, Aćts 20. 10, 11.
Let us not therefore defire viſions and apparitions, nor ſeek to the dead,
but to the law and to the teſtimony, (Iſa. 8, 19, 20.) for that is the ſure
word of prophecy, which we may depend upon. -
CHAP. XVII.
In this chapter, we have, I. Some particular #º which Christ had
with his diſciples, in which he teaches them to take heed of giving offence,
and to forgive the injuries done them, (v. 1...4.) encourages them to pray
whatever ſervice they had done for God, v. 7... 10. II. His cleanſing
often lepers, and the thanks he had from one of them only, and he a Sa-
: maritan, v. 11...19. III. His diſcourſe with his diſciples, upon occa-
ſon of an inquiry of the Phariſees, when the kingdom of God ſhould ap-
pear, v. 20.37.
1. ^Tº ſaid he unto the diſciples, It is impoſſible but
H. that offences will come: but woe unto him through
whom they come. 2. lt were better for him that a mill-
ſtone were hanged about his neck, and he caſt into the
ſea, than that he ſhould offend one of theſe little ones.
3. Take heed to yourſelves. If thy brother treſpaſs againſt
5 Y
º w
. . . . ST. LUKE, XVII. .
thee, rebuke him; and if he repent, forgive him. 4.
And if he treſpaſs againſt thee ſeven times in a day, and
ſeven times in a day turn again to thee, ſaying, I repent ;|
thou ſhalt forgive him. 5. And the apoſtles ſaid unto the
Lord, Increaſe our faith. 6. And the Lord ſaid, If ye
had faith as a grain of muſtard-ſeed, ye might ſay unto
this ſycamine-tree, Be thou plucked up by the root, and
be thou planted in the ſea; and it ſhould obey you..., 7.
But which of you, having a ſervant ploughing, or feeding
cattle, will ſay unto him by and by, when he is come from
the field, Go, and fit down to meat P 8. And will not ra-
ther ſay unto him, Make ready wherewith I may ſup, and
gird thyſelf, and ſerve me till I have eaten and drunken ;
and afterward thou ſhalt eat and drink? 9. Doth he thank
that ſervant becauſe he did the things that were com-
manded him 2 I trow not. 10. So likewiſe ye, when ye
Íhall have done all thoſe things which are commanded
you, ſay, We are unprofitable ſervants: we have done
that which was our duty to do. "
We are here taught,
I. That fiº of offences is a great ſºn, and that which we ſhould
every one of us avoid, and carefully watch againſt, v. 1, 2. We can ex-
pe&t no other than that offences will come, confidering the perverſeneſs
and frowardneſs that are in the nature of man, and the wiſe purpoſe and
counſel of God, who will carry on his work even by thoſe offences, and
bring good out of evil. It is almoſt impossible but that offences will come,
and therefore we are concerned to provide accordingly ; but woe to him
through whom they come, his doom will be heavy, (v. 2.), more terrible
than that of the worſt of the malefactors, who are condemned to be
thrown into the ſea, for they periſh under a load of guilt more ponderous
than that of millſtones.
This ſpeaks a woe, 1. To perſecutors, who offer any injury to the
leaſt of Chriſt’s little ones, in word or deed, by which they are diſcou-
raged in ſerving Chriſt, and doing their duty, or in danger of being driven
off from it. 2. To ſeducers, who corrupt the truths of Chriſt, and his
ordinances, and ſo trouble the minds of the diſciples ; for they are thoſe
by whom offences come. 3. To thoſe who, under the profeſſion of the
chriſtian name, live ſcandalouſly, and thereby weaken the hands and ſad-
den the hearts of God’s people; for by them the offence comes, and it
is no abatement of their guilt, nor will be any of their puniſhment, that
it is impoſſible but offences will come. - &
II. That forgiving of offences is a great duty, and that which we ſhould
every one of us make conſcience of ; (v. 3.) Take heed to yourſelves.
This may refer either to what goes before, or to what follows; “Take
head that ye offend not one of theſe little ones.” Miniſters muſt be very
careful not to ſay or do any thing that may be a diſcouragement to weak
chriſtians; there is need of great caution, and they ought to ſpeak and
aćt very confiderately, for fear of this ; or, “When your brother treſpaſſes
against you, does you any injury, puts any ſlight or affront upon you, if
he be acceſſary to any damage done you in your property or reputation,
take heed to yourſelves at ſuch a time, left you be put into a paſſion; leſt,
when your ſpirits are provoked, you ſpeak unadviſedly, and raſhly vow
revenge, ( Prov. 24, 29.) I will doſh to him, as he has done to me. Take
heed what you ſay at ſuch a time, left you ſay amiſs.”
1. “If you are permitted to rebuke him, 'you are adviſed to do ſo.
Smother not the reſentment ; but give it vent; tell him his faults, ſhew
him wherein he has not done well nor fairly by you, and, it may be, you
will perceive (and you muſt be very willing to perceive it) that you miſ-
took him, that it was not a treſpaſs againſt you, or not defigned, but an
overſight, and then you will beg his pardon for miſunderſtanding him ;”
as Joſh. 22. 30, 31. - J
2. “You are commanded, upon his repentance, to forgive him, and
to be perfeótly reconciled to him ; If he repent, forgive %. ; forget the
injury, never think of it again, much leſs upbraid him with it. Though
he do not repent, you muſt not therefore bear malice to him, or meditate
revenge ; but if he do not at leaſt ſay that he repents, you are not bound
to be ſo free and familiar with him as you have been. If he be guilty of
groſs fin, to the offence of the chriſtian community he is a member of, let
him be gravely and mildly reproved for his fin, and, upon his repentance,
The Treatment of Offences,
received into friendſhip and communion again.” This the apoſtle calls”
forgiveneſs, 2 Cor. 2. 7. - .
3. “You are to repeat this every time he repeats his treſpaſs, v.4.
If he could be ſuppoſed to be either ſo negligent, or ſo impudent, as to
treſpaſs againſt thee ſeven times in a day, and as often profeſſes himſelf
ſorry for his fault, and promiſes not again to offend in like manner, con-
tinue to forgive him.” Humanum est errare—To err is human. . Note,
Chriſtians ſhould be of a forgiving ſpirit, willing to make the beſt of
every body, and all about them eaſy; forward to extenuate faults, and
not to aggravate them; and ſhould contrive as much to ſhew that they
have forgiven an injury, as others to ſhew that they reſent it.
III. That we have all need to get our faith ſtrengthened, becauſe, as
that grace grows, all other graces grow. The more firmly we be-
lieve the doćtrine of Chriſt, and the more confidently we rely upon the
grace of Chriſt, the better it will be with us every way. Now obſerve
here, - * *
1. The addreſs which the diſciples made to Chriſt, for the ſtrength-
ening of their faith, v. 5. The apostles themſeves, ſo they are here called,
though they were prime miniſters of ſtate in Chriſt's kingdom, yet ac-
knowledged the weakneſs and deficiency of their faith, and ſaw their need
of Chriſt’s grace for the improvement of it ; they ſaid unto the Lord,
“Increaſe our faith, and perfeót what is lacking in it. Let the diſco-
veries of faith, be more clear, the defires of faith more:ſtrong, the depen-
dencies of faith more firm and fixed, the dedications of faith more entire
and reſolute, and the delights of faith more pleaſing.” Note, The in-
creaſe of our faith is what we ſhould earneſtly deſire, and we ſhould offer
up that defire to God in prayer. Some think that they put up this
prayer to Chriſt, upon occaſion of his preſſing upon them the duty of
forgiving injuries; “ Lord, increaſe our faith, or we ſhall never be able
to pračtiſe ſuch a difficult duty as this.” . Faith in God’s pardoning
mercy will enable us to get over the greateſt difficulties that lie in the
way of our forgiving our brother. Others think that it was upon ſome
other occaſion, when the apoſtles were run aground in working ſome
miracle, and were reproved by Chriſt for the weakneſs of their faith,
as Matth, 17. 16, &c. To him that blamed them they muſt apply
themſelves for grace to mend them; to him they cry, Lord, increaſe our faith.
2. The aſſurance Chriſt gave them of the wonderful efficacy of true
faith; (v. 6.) “If ye had faith as a grain of muſtard-ſeed, ſo ſmall as
muſtard-ſeed, but your’s is yet leſs than the leaſt ; or ſo sharp as mustard-
Jēed, ſo pungent, ſo exciting to all other graces, as muſtard to the animal
ſpirits,” and therefore uſed in palfies, “you might do wonders much be-
yond what you now do; nothing would be too hard for you, that were
fit to be done for the glory of God, and the confirmation of the doćtrine
you preach, yea though it were the transplanting of a tree from the earth
to the sea. See Matth. 17. 20. As with God “nothing is impoſſible,
Jó are all things poſfible to him that can believe.” -
IV. That, whatever we do in the ſervice of Chriſt, we muſt be very
humble, and not imagine that we can merit any favour at his hand, or
claim it as a debt ; even the apoſtles themſelves, who did ſo much more
for Chriſt than others, muſt not think that they had thereby made him
their Debtor.
1. We are all God’s ſervants; (his apoſtles and miniſters are in a ſpe-
cial manner ſo;) and, as ſervants, are bound to do all we can for his ho-
nour; our whole ſtrength and our whole time are to be employed for
him ; for we are not our own, nor at our own diſpoſal, but at our
Maſter’s.
2. As God’s ſervants, it becomes us to fill up our time with duty, and
we have a variety of work appointed us to do ; we ought to make the
end of one ſervice the beginning of another. The ſervant that has been
ploughing, or feeding cattle, in the field, when he comes home at night, has
work to do ſtill ; he muſt wait at table, v. 7, 8. When we have been
employed in the duties of a religious converſation, that will not excuſe us
from the exerciſes of devotion; when we have been working for God, ſtill
we muſt be waiting on God, waiting on him continually.
3. Our principal care here muſt be to do the duty of our relation, and
leave it to our Maſter to give us the comfort of it, when and how he
thinks fit. No ſervant expects that his maſter ſhould ſay to him, Go and
Jºt down to meat ; it is time enough to do that when we have done our
day’s work. Let us be in care to finiſh our work, and to do that well,
and then the reward will come in due time.
4. It is fit that Chriſt ſhould be ſerved before us; “Make ready where-
with I may ſup, and afterward thou ſhalt eat and drink.” Doubting
chriſtians ſay that they cannot give to Chriſt the glory of his love as they
ſhould, becauſe they have not yet obtained the comfort of it; but this is
STALUKE, XVII.
The ten Lepers.
f;
ſºlves, muſt free themſelves from every thing that is entangling and en- |
wrong ; firſt, let Chriſt have the glory of it, let us attend him with our.
praiſes, and then we ſhall eat and drink in the comfort of that love, and
in that there is a feaſt. - - . . . . . . .
5, Chriſt’s ſervants, when they are to wait upon him, muſt gird them-
cumbering, and fit themſelves with a cloſe application of mind to go on,
and go through, with their work; they muſt gird up the loins of their
mind. When we have prepared for Chriſt's entertainment, have made
ready wherewith he may ſup, we muſt then gird ourſelves, to attend him.
This is expected from ſervants, and Chriſt might require it from us, but
he does not infiſt upon it. . He was among his diſciples, as one that ſerved,
and came not, as other maſters, to take ſtate, and to be ministered unto,
but to minister; witneſs his waſhing his diſciples’ feet.
6. Chriſt’s ſervants do not ſo much as merit his thanks for any ſervice
they do him ; “ Doth he thank that ſervant P Doth he reckon himſelf in-
debted to him for it 2 No, by no means.” No good works of ours can
merit any thing at the hand of God. We expe&t God’s favour, not be-
cauſe we have by our ſervices made him a Debtor to us, but becauſe he
has by his promiſes made himſelf a Debtor to his own honour, and that
we may plead with him, but cannot ſue for a quantum meruit—according
to merit. - - -
7. Whatever we do for Chriſt, though it ſhould be more perhaps than
ſome others do, yet it is no more than is our duty to do. Though we
ſhould do all things that are commanded us, and alas ! in many things we
come ſhort of that, yet there is no work of ſupererogation, it is but what
we are bound to by that firſt and great commandment, of loving God with
all our heart and ſoul, which includes the utmoſt.
8. The beſt ſervants of Chriſt, even when they do the beſt ſervices, muſt
humbly acknowledge that they are unprofitable ſervants ; though they
are not thoſe unprofitable ſervants that bury their talents, and ſhall be
caſt into utter darkneſs, yet as to Chriſt, and any advantage that can ac-
crue to him by their ſervices, they are unprofitable: “our goodneſs ex-
tendeth not unto God, nor if we are righteous is he the better,” Pſ.
16. 2. Job 22. 2.-35. 7. God cannot be a Gainer by our ſervices, and
therefore cannot be made a Debtor by them. He has no need of us, nor
can our ſevices make any addition to his perfeótions ; it becomes us there-
fore to call ourſelves unprofitable ſervants, but to call his ſervice a profit-
able ſervice, for God is happy without us, but we are undone without
him.
11. And it came to paſs as he went to Jeruſalem, that
he paſſed through the midſt of Samaria and Galilee. 12.
And as he entered into a certain village, there met him
ten men that were lepers, which ſtood afar off: 13. And
they lifted up their voices and ſaid, Jeſus, Maſter, have
mercy on us. 14. And when he ſaw them, he ſaid unto
them, Go ſhew yourſelves unto the prieſts. And it came
to paſs that, as they went, they were cleanſed.
one of them, when he ſaw that he was healed, turned
back, and with a loud voice glorified God, 16. And fell
down on his face at his feet, giving him thanks; and he
was a Samaritan. 17. And Jeſus anſwering ſaid, Were
there not ten cleanſed ? But where are the nine 18.
There are not found that returned to give glory to God,
ſave this ſtranger. 19. And he ſaid unto him, Ariſe, go
thy way: thy faith hath made thee whole.
We have here an account of the cure of ten lepers, which we had not
in any other of the evangeliſts. The leproſy was a diſeaſe which the
Jews ſuppoſed to be inflićted for the puniſhment of ſome particular fin,
and to be, more than other diſeaſes, a mark of God’s diſpleaſure; and
therefore Chriſt, who came to take away fin, and turn away wrath, took
particular care to cleanſe the lepers that fell in his way. Chriſt was now
in his way to Jeruſalem, about the mid-way, where he had little acquaint-
ance, in compariſon with what he had either at Jeruſalem or in Galilee;
he was now in the frontier-country, the marches that lay between Samaria
and Galilee ; he went that road, to find out theſe lepers, and to cure
them, for he is ſound of them that ſought him not. -
Obſerve, _*
º
15. And |
1. The addreſs of theſe lepers to Chriſt ; they were ten in a company;
- * .
for though they were ſhut, out from ſociety with others, yet thoſe that,
were infected were at liberty to converſe with one another, which would
º ſome comfort to them, as giving them an opportunity to compare
otes, and to condole with one another. Now obſerve, . . . .
! (1.) They met Chriſt as he entered into a certain village. They did;
<not ſtay till he had refreſhed himſelf for ſome time after the fatigue of his
journey, but met him as he entered the town, weary as he was; and yet,
he did not put them off, or adjourn their cauſe.
(2.) They ſtood afar off, knowing that by the law their diſeaſe ob-
liged them to keep their diſtance. A ſenſe of our ſpiritual leproſy
ſhould make us very humble in all our approaches to Chriſt. Who are
we that we ſhould draw near to him that is infinitely pure ? We are
impure. -
... 2. Their requeſt was unanimous and very importunate; (v. 13.) The
lifted up their voices, being at a diſtance, and cried, Jeſus, Maſter, have
mercy on us. Thoſe that expect help from Chriſt, muſt take him for
their Maſter, and be at his command. If he be Maſter, he will be Jeſús,
a Saviour, and not otherwiſe. They aſk not in particular to be cured
of their leproſy, but, Have mercy on us ; and it is enough to refer our-
ſelves to the compaſſions of Chriſt, for they fail not. They had heard
the fame of this Jeſus, (though he had not been much converſant in that
country,) and that was ſuch as encouraged them to make application to
him; and if but one of them began in ſo cheap and eaſy an addreſs, they
would all join. t * * -
3. Chriſt ſent them to the prieſt, to be inſpected by him, who was the
judge of the leproſy. He did not tell them poſitively that they ſhould
be cured, but bid them go shew themſelves to the priests, v. 14. This was
a trial of their obedience, and it was fit that it ſhould be ſo tried, as
Naaman’s in a like caſe, Go wash in Jordan, Note, Thoſe that expe&t
Chriſt’s favours, muſt take them in his way and method. Some of theſe
lepers perhaps would be ready to quarrel with the preſcription; “Let
him either cure or ſay that he will not, and not ſend us to the prieſts on
a fool’s errand ;” but, over-ruled by the reſt, they all went to the prieſt.
While the ceremonial law was yet in force, Chriſt took care that it ſhould
be obſerved, and the reputation of it kept up, and due honour paid to the
prieſts in things pertaining to their funètion; but, probably, he had here
a further deſign, which was to have the prieſt’s judgment of, and teſtimony
to, the perfeótneſs of the cure; and that the prieſt might be awakened,
and others by him, to inquire after one that had ſuch a commanding
power over bodily diſeaſes. -
4. As they went, they were cleanſed, and ſo became fit to be looked
upon by the prieſt, and to have a certificate from him, that they were
clean. Obſerve, Then we may expect God to meet us with mercy, when
we are found in the way of duty. If we do what we can, God will not
be wanting to do that for us which we cannot. Go, attend upon inſti-
tuted ordinances, go and pray, and read the ſcriptures; Go shew thyself
to the priests ; go and open thy caſe to a faithful miniſter, and though
the means will not heal thee of themſelves, God will heal thee in the dili-
gent uſe of thoſe means. - --
5. One of them, and but one, returned, to give thanks; (v. 15.) When
he ſaw that he was healed, inſtead of going forward to the prieſt, to be
by him declared clean, and ſo diſcharged from his confinement, which
was all that the reſt aimed at, he turned back toward him who was the
Author of his cure, whom he wiſhed to have the glory of it, before he
received the benefit of it. He appears to have been very hearty and af-
feótionate in his thankſgivings; With a loud voice he glorified God, ac-
knowledging it to come originally from him ; and he liſted up his voice
in his praiſes, as he had done in his prayers, v. 13. Thoſe that have re-
ceived mercy from God, ſhould publiſh it to others, that they may praiſe
God too, and may be encouraged by their experiences to truſt in him.
But he alſo made a particular addreſs of thanks to Chriſt ; (v. 16.) He
fºll down at his feet, put himſelf into the moſt humble, reverent poſture
he could, and gave him thanks. Note, We ought to give thanks for the
favours Chriſt beſtows upon us, and particularly for recoveries from fick-
neſs: and we ought to be ſpeedy in our returns of praiſe, and not to de-
fer them, leſt time wear out the ſenſe of the mercy. It becomes us alſo
to be very humble in our thankſgivings, as well as in our prayers. It be-
comes the ſeed of Jacob, like him, to own themſelves lºſs than the leaſt of
God’s mercies, when they have received them, as well as when they are
in purſuit of them. - - - tº ſº tº º
6. Chriſt took notice of this one that had thus diſtinguiſhed himſelf,
for, it ſeems, he was a Samaritan, whereas the reſt were Jews, v. 16.
| The Samaritans were ſeparatiſts from the Jewiſh church, and had not
the pure knowledge and worſhip of God among them that the Jews
--~~ . . . . . . . ." ST, LUKE, XVII. The Progreſs of Chriſt's Kingdom.
had, and yet it was one of them that gljºd tºod; when "the jewsfor-
got, or, when it was moved to them, refused, to do it. *Nöw obſerve
here,
... (1.) The particular notice Chriſt took of him; of the grateful return ||
he made, and the ingratitude of thoſe that were ſharers with him in the
mercy—that he who was a stranger to the commonwealth of Iſrael,
was the only one that returned to give glory to God, v. I'7, 18. See
here, [1..] How rich Chriſt is in doing good; Were there not ten clean- ||
Jed P Here was a cure by wholeſale, a whole hoſpital healed with ||
one word’s ſpeaking. Note, There is an abundance of healing cleanſing
virtue in the blood of Chriſt, ſufficient for all his patients, though ever ſo
many. Here are ten at a time cleanſed; we ſhall have never the leſs
grace for others' ſharing it. ...[2.] How poor we are in our returns ;
& Where are the nine P Why did not they return to give thanks º' This
intimates that ingratitude is a very common fin. Of the many that re-
ceive mercy from God, there are but few, very few, that return to give
thanks in a right manner, (ſcarcely one in ten,) that render according to
the benefit done unto them... [3.] How thoſe often prove moſt grate-
ful, from whom it was leaſt expected. A Samaritan gives thanks, and a
Jew does not. Thus many who profeſs revealed religion, are out-done,
and quite ſhamed, by ſome that are governed only by natural religion, not
only in moral virtue, but in piety and devotion. This ſerves here to ag-
gravate the ingratitude of thoſe Jews of whom Chriſt ſpeaks, as taking
it very ill that his kindneſs was ſo ſlighted. And it intimates how juſtly
he reſents the ingratitude of the world of mankind, for whom he had.
done ſo much, and from whom he has received ſº little.
(2.) The great encouragement Chriſt gave him, v. 19. The reſt had
their cure, and had it not revoked, as juſtly it might have been, for their in-
gratitude, though they had ſuch a good example of gratitude ſet before
them ; but he had his cure confirmed particularly with an encomium ;
Thy faith hath made thee whole. The reſt were made whole by the power
of Chriſt, in compaſſion to their diſtreſs, and in anſwer to their prayer;
but he was made whole by his faith, which Chriſt ſaw him differenced
by from the reſt. Note, Temporal mercies are then doubled and ſweet-
ened to us, when they are fetched in by the prayers of faith, and return- ||
ed by the praiſes of faith.
2O. And when he was demanded of the Phariſees, when
the kingdom of God ſhould come; he anſwered them ,and
ſaid, Thekingdom of God cometh not with obſervation. 21.
Neither ſhall they ſay, Lo here, or, Lo there: for behold,
other ſhalt be left. 33: Two wºmen ſhall be grinding
together : the oné ſhall be taken, and the other left. 36.
Two men ſhall be in the field; the one ſhall be taken, and
the other left. 37. And they anſwered and ſaid unto him,
‘Where, Lord? And he ſaid unto them, Wherefoever the
body is, thither will the eagles be gathered together. .
We have here a diſcourſe of Chriſt's concerning the kingdom of God,
that is, the kingdom of the Meſſiah, which was now ſhortly to beJet up,
and of which there was great expectation. . . .
I. Here is the demand of the Phariſees concerning it, which occaſioned
this diſcourſe; they aſked when the kingdom of God should come ; form-
ing a notion of it as a temporal kingdom, which ſhould advance the Jewiſh
nation above the nations of the earth; they were impatient to hear ſome
tidings of its approach ; they underſtood, perhaps, that Chriſt had taught
his diſciples to pray for the coming of it, and they had long preached that
it was at hand; “Now,” ſay the Phariſees, “when will that glorious
view open When ſhall we ſee this long-looked;for kingdom * . . .
II. Chriſt’s reply to that demand, directed to the Phariſees firſt, an
afterward to his own diſciples, who knew better how to underſtand it >
(v. 22.) what he ſaid to both, he faith to us.
1. That the kingdom of the Meſfiah was to be aſpiritual kingdom, and
not temporal and external. They aſked when it would come. “You
know not what you aſk,” ſaith Chriſt, “it may come, and you not be
| aware of it.” For it has not an external shew, as other kingdoms have ;
the advancements and revolutions of which are taken notice of by the ma-
tions of the earth, and fill the news-papers; ſo they expected this king-
dom of God would do. “No,” ſaith Chriſt, (1.): “It will have a
filent entrance, without pomp, without noiſe ; it cometh not with obſerva-
tion,” pºstgazezrmphasos—with outward. shew. They deſired to have
their curioſity ſatisfied concerning the time of it, to which, Chriſt doth
not give them any anſwer, but will have their miſtakes reëtified concern-
ing the nature of it; “It is not for you to know the times of this kingdom,
thoſe are ſecret things, which belong not to you ; but the great intentions
| of this kingdom, thoſe are things revealed.” When Meſſiah the Prince
comes to ſet up his kingdom, they ſhall not ſay, Lo here, or, Lo there.
as when a prince goes in progreſs to viſit his territories, it is in every
body’s mouth, he is here, or he is there; for where the king is, there is
the court. Chriſt will not come with all this talk ; it will not be ſet up
in this or that particular place; nor will the court of that kingdom be
here or there; nor will it be here or there, as it reſpecks the country men
the kingdom of God is within you. 22. And he ſaid unto, are of, or the place they dwell in, as if that would place them nearer to,
the diſciples, The days will come, when ye ſhall deſire to
ſee one of the days of the Son of man, and ye ſhall not feel
it. 23. And they ſhall ſay to you, See here, or, See there;
go not after them, nor follow them. 24. For as the light-
ning that lighteneth out of the one part under heaven,
£hineth unto the other part under heaven : ſo ſhall alſo the
Son of man be in his day. 25. But firſt muſt he ſuffer
many things, and be rejećted of this generation. 26. And
as it was in the days of Noe, ſo ſhall it be alſo in the days
of the Son of man. 27. They did eat, they drank, they
married wives, they were given in marriage, until the day
that Noah entered into the ark : and the flood came, and
deſtroyed them all. 28. Likewiſe also as it was in the
days of Lot, they did eat, they drank, they bought, they
fold, they planted, they builded : , 29. But the ſame day
that Lot went out of Sodom, it rained fire and brimſtone
from heaven, and deſtroyed them all : 30. Even thus ſhall
it be in the day when the Son of man, is revealed. 31.
In that day he which ſhall be upon the houſe-top, and his
iſtuff in the houſe, let him not come down to take it away:
and he that is in the field, let him likewiſe not return back.
32. Remember Lot's wife. 33. Whoſoever ſhall ſeek to
fave his life, ſhall loſe it: and whoſoever ſhall loſe his life,
ſhall preſerve it. 34. I tell you, in that night there ſhall
or further from, that kingdom. Thoſe who confine chriſtianity and the
church to this place or that party, cry, Lo here, or Lo there, than which
nothing is more contrary to the defigns of catholic chriſtianity; ſo do.
they who make proſperity and external pomp a mark of the true church.
(2) “It has a ſpiritual influence; The kingdom of God is within you.”
It is not of this world ; (John 18. 36.) its glory does not ſtrike men's
fancies, but affects their ſpirits, and its power is over their ſouls and con-
ſciences ; from them it receives homage, and not from their bodies only.
The kingdom of God will not change men’s outward condition, but their
hearts and lives; then it comes, when it makes thoſe humble and ſerious.
and heavenly, that were proud and vain and carnal ; when it weans theſe
from the world, that were wedded to the world; and therefore look for
the kingdom of God in the revolutions of the heart, not of the civil go-
vernment. The kingdom of God is among you ; ſo ſome read it. “You
inquire when it will come, and are not aware that it is already begun to
be ſet up in the midst of you. . The goſpel is preached, it is oomfirmed by
miracles, it is embraced by multitudes, ſo that it is in your nation, though
not in your hearts.” Note, It is the folly of many curious inquiries con-
cerning the times to come, that they look for that before them, which is
already among them. - t #
2. That the ſetting up of this kingdom was a work that would meet
with a great deal of opposition and interruption, v. 22. The diſciples
thought they ſhould carry all before them, and expected a conſtant ſeries
of ſucceſs in their work ; but Chriſt tells them it would be otherwiſe ;
“The days will come, before you have finiſhed your teſtimony, and done
your work, when you shall desire to ſee one of the days of the Son of man,”
(one ſuch a day as we now have,) “ of the proſperity and progreſs of
the goſpel, and shall not ſee il. At firſt, indeed, you will have wonder-
ful ſucceſs ;” (ſo they had, when thouſands were added to the church in
a day :) “but do not think it will be always ſo ; no, you will be perfe-
be two men in one bed; the one ſhall be taken, and the
cuted and ſcattered, filenced and impriſoned ; ſo that you will not have
jº
. . Deſtruction and Deliverance.
ST. LUKE, XVII.
opportunities of preaching the goſpel without fear, as you now have :
people will grow cool to it, when they have enjoyed it a while, ſo that
you will not ſee ſuch harveſts of ſouls gathered in to Chriſt afterward as at
firſt, nor ſuch multitudes flocking to him as doves to their windows.” This
looks forward to his diſciples in after-ages; they muſt expect much dif.
appointment : the goſpel will not be always preached with like liberty and
fucceſs. Miniſters and churches will ſometimes be under outward re-
straints. Teachers will be removed into corners, and folemn aſſemblies
ſcattered; then they will wiſh to ſee ſuch days of opportunity as they have
formerly enjoyed, ſabbath-days, ſacrament-days, preaching-days, pray-
ing-days ; thoſe are days of the Son of man, in which we hear from him,
and converſe with him ; the time may come, when we may in vain wiſh
for ſuch days. God teaches us to know the worth of ſuch mercies by the
want of them : it concerns us, while they are continued, to improve them,
and in the years of plenty to lay up in ſtore for the years of famine.
Sometimes they will be under inward restraints, will not have ſuch to-
kens of the preſence of the Son of man with them as they have ſometimes
had ; the Spirit is withdrawn from them, they ſee not their signs, the
angel comes not down to flir the waters, there is a great ſtupidity among
the children of men, and a great lukewarmneſs among the children of
God; then we would wiſh to ſee ſuch victorious triumphant days of the
Son of man as we have ſometimes ſeen, when he has ridden forth with
his bow and his crown, conquering and to conquer, but we cannot ſee
them. Note, We muſt not think that Chriſt’s church and cauſe are
loſt, becauſe not always alike viſible and prevailing. . . . .
3. That Chriſt and his kingdom are not to be looked for in this or
that particular place, but his appearance will be general in all places at
once; (v. 23, 24.) “They will ſay to you, See here, or, See there; here is
one that will deliver the Jews out of the hands of the oppreſfing Romans,
or there is one that will deliver the Chriſtians out of the hands of the op-
preſſing Jews; here is the Meſfiah, and there is his prophet. Here in this
mountain, or there at Jeruſalem, you will find the true church. Go not
after them, or follow them; do not heed ſuch ſuggeſtions ; the kingdom of
God was not defigned to be the glory of one people only, but to give
light to the Gentiles; for ‘as the lightning that lightens out of one part
under heaven, ſhines’ all on a ſudden irreſiſtibly ‘to the other part under
heaven; ſo ſhall alſo, the Son of man be in his day.” (1.) “ The judg-
ments that are to deſtroy the Jewiſh nation, to lay them waſte, and to
deliver the chriſtians from them, ſhall fly like lightning through the land,
ſhall lay all waſte from one end of it to another; and thoſe that are
marked for this deſtruction, can no more avoid it, or oppoſe it, than they
can a flash of lightning.” (2.) “ The goſpel that is to ſet up Chriſt’s
kingdom in the world, ſhall fly like lightning through the nations; the
kingdom of the Meſfiah is not to be a local thing, but is to be diſperſed
!
|
far and wide over the face of the whole earth ; it ſhall shine from Jeru-
falem to all parts about, and that in a moment ; the kingdoms of the
earth ſhall be leavened by the goſpel, ere they are aware of it.” The
trophies of Chriſt’s vićtories ſhall be erected on the ruins of the Devil's
kingdom, even in thoſe countries that could never be ſubdued to the Ro-
man yoke. The defign of the ſetting up Chriſt’s kingdom, was not to
make one nation, great, but to make all nations good; ſome, at leaſt, of
all nations ; and this point ſhall be gained, though the nations rage, and
the kings of the earth ſet themſelves with all their might againſt it. -
4. That the Meſfiah muſt ſuffer before he muſt reign; (v. 25.) “First
ºnuſ; he ſuffer many things, many hard things, and be rejected of this ge-
meration; and if he be thus treated, his diſciples muſt expect no other
than to ſuffer and be rejected too for his ſake.” They thought of
having the kingdom of the Meſſiah ſet up in external ſplendour ; “No,”
faith Chriſt, “we muſt go by the croſs to the crown. The Son of man
must ſuffer many things ; pain, and ſhame, and death, are thoſe many
things; he muſt be rejected by this generation of unbelieving Jews, be-,
fore he be embraced by another generation of believing Gentiles; that
his goſpel may have the honour of triumphing over the greateſt oppoſi-
tion from thoſe who ought to have given it the greateſt aſſiſtance; and
thus the excellency of the power will appear to be of God, and not of
man; for though Iſrael be not gathered, yet he will be glorious to the ends
of the earth.” . *.
5. That the ſetting up the kingdom of the Meſfiah would introduce |
the deſtruction of the Jewiſh nation, whom it would find in a deep ſleep
of ſecurity, and drowned in ſenſuality, as the old world was in the days of
Noah, and Sodom in the days of Lot, v. 26, &c. Obſerve,
(1.) How it had been with finners formerly, and what poſture the ||
find them in. Look as far back as the old.world, when all fleſh had cor-
judgments of God, which they had been fairly warned of, did at length |
Vol. IV. No. 84.
rupted their way, and the earth was filled with violence ; come a little
lower, and think how it was with the men of Sodom, who were wicked,
and sinners before the Lord exceedingly ; now obſerve concerning both .
theſe, [1..] That they had fair warning.given them of the ruin that was
coming upon them for their fins. Noah was a preacher of righteouſneſs
to the old world, ſo was Lot to the Sodomites; they gave them timely
notice of what would be in the end of their wicked-ways, and that it was
not far off. [2] That they did not regard the warning given them,
and gave no credit, no heed to it; they were very ſecure, went on in
their bufineſs as unconcerned as you could imagine; they did eat, they
drank, indulged themſelves in their pleaſures, and took no care of any
thing elſe, but to make provision for the flesh, counted upon the per-
petuity of their preſent flouriſhing ſtate, and therefore married wives,
and were given in marriage, that their families might be built up ; they
were all very merry; ſo were the men of Sodom, and yet very buſy too;
| they bought, they ſold, they planted, they builded. Theſe were lawful
things, but the fault was, they minded theſe inordinately, and their
hearts were entirely ſet upon them, ſo that they had no heart at all to
prepare againſt the threatened judgments; when they ſhould have been,
as the men of Nineveh, fasting and praying, repenting and reforming,
upon warning given them of an approaching judgment, they were going’
on ſecurely, eating flesh, and drinking wine, when God called to weeping
and to mourning, Iſa. 22. 12, 23. [3.] That they continued in their
ſecurity and ſenſuality, till the threatened judgment came ; until the day
that Noah entered into the ark, and Lot went out of Sodom, nothing ſaid
or done to them ſerved to alarm or awaken them. Note, The ſtupidity -
of finners in a finful way, though it is as ſtrange as it is without excuſe,
yet we are not to think it ſtrange, for it is not without example. It
is the old way that wicked men have trodden, that have gone ſlumbering
to hell, as if their damnation ſlumbered while they did. [4.] That God
took care for the preſervation of thoſe that were his, who believed and
feared, and took the warning themſelves, which they gave to others.
Noah entered into the ark, and there he was ſafe ; Lot went out of So-
dom, and ſo went out of harm's way. If ſome run on heedleſs and head-
long into deſtrućtion, that ſhall be no prejudice to the ſalvation of them
that believe. [5.] That they were ſurpriſed with the ruin which they
would not fear, and were ſwallowed up in it, to their unſpeakable hor-
ror and amazement. The flood came, and deſtroyed all the finners of
the old world; fire and brimstone came, and destroyed all the finners of
Sodom. God has many arrows in his quiver, and uſes which he will, in
making war upon his rebellious ſubjećts, for he can make which he will
effectual. But that which is eſpecially intended here, is, to ſhew what a
dreadful ſurpriſe deſtruction will be to thoſe who are ſecure and fenſual.'
(2.) How it will be with finners ſtill ; (v. 30.) “Thus ſhall it be in
the day when the Son of man is revealed;” when Chriſt comes to de-
ſtroy the Jewiſh nation by the Roman armies, the generality of that na-
tion will be found under ſuch a reigning ſecurity and ſtupidity as this.'
They have warning given by Chriſt now, and will have it repeated to
them by the apoſtles after him, as they had by Noah and Lot; but it’
will be all in vain.
and oppoſition of Chriſt and his goſpel; till all the chriſtians are with-
drawn from among them, and gone to the place of refuge. God will
provide for them on the other fide Jordan, and then a deluge of judg-
ments ſhall flow in upon them, which will deſtroy all the unbelieving
Jews. One would have thought that this diſcourſe of our Saviour’s,
which was public, and not long after published to the world, ſhould have
awakened them ; but it did not, for the hearts of that people were har-
dened, to their deſtruštion. In like manner, when Jeſus Chriſt ſhall
come to judge the world, at the end of time, finners will be found in the
ſame ſecure and careleſs poſture, altogether regardleſs of the judgment
approaching, which will therefore come upon them as a ſnare; and in
like manner the finners of every age go on ſecurely in their evil ways, and
zemember not their latter end, nor the account that they muſt give. Woe
to them that are thus at eaſe in Zion. .
6. That it ought to be the care of his diſciples and followers, to diſ-
tinguiſh themſelves from the unbelieving Jews in that day, and, leaving
them, their city and country, to themſelves, to flee at the fignal given,
according to the direétion that ſhould be given; let them retire, as Noah
to his ark, and Lot to his Zoar. , You would have healed Jeruſalem,
as of old Babylon, but she is not healed, and therefore “forſake her, flee
out of the midſt of her, and deliver every man his ſoul,” Jer. 51.6, 9.
(1.) This flight of theirs from Jeruſalem muſt be expeditious, and muſt
not be retarded by any concern about their worldly affairs; (v. 31.)
• He that ſhall be on the houſe-top, when the alarm is given, let him not
- 5 Z
They will continue ſecure, will go on in their negle&t .
&
dº y
time, and becauſe the carrying away of his effects, will but encumber him;
and retard his flight. ... Let him not regqrd his º at ſuch a time when
it will be next to a miracle of mercy if he have his life given him for a
prey. It will be better to leave his ſtuff behind him, than to ſtay to look]
after it, and perish with them that believe not. It will be their concern
to do as Lot and his family were charged to do ; Eyðape for thy life.
Save yourſelves from this untoward generation.” i
(2.) When they have made their eſcape, they muſt not think of re-
turning; (v. 32.) “Remember Lot's wife and take warning by her
not only to flee from this Sodom, (for ſo Jeruſalem is become, Iſa. l. 10.)
but to perſevere in your flight, and do not look back, as ſhe did ; be not
loath to leave a place marked for deſtruction, whomever or whatever you
leave behind you, that is ever ſo dear to you.” Thoſe who left the So-
dom of a natural ſtate, let them go forward, and not ſo much as look a
kind look towards it again. Let them not look back, left they ſhould be ||
tempted to go back; nay, left that be conſtrued a going back in heart,
or an evidence that the heart was left behind. Lot's wife was turned
therefore tried him with another queſtion, “Where, Lord P. Where ſhall,
thoſe be ſafe, that are taken & Where ſhall thoſe perish, that are left?”
The anſwer is proverbial, and may be explained ſo as to anſwer each fide :
* …”
into a pillar % ſalt, that ſhe might remain a laſting monument of
God’s diſpleaſure againſt apoſtates, who begin in the ſpirit and end in
the flesh.
(3.) There would be no other way of ſaving their lives than by quit- |
ting the Jews, and, if they thought to ſave themſelves by a coalition with |
them, they would find themſelves miſtaken ; (v. 83.) “Whoſºever shall
Jeek to ſave his life, by declining from his chriſtianity and complying with
the Jews, he ſhall loſe it with them and periſh in the common calamity ;
but whoſoever is willing to venture his life with the chriſtians, upon the
ſame bottom on which they venture, to take his lot with them in life and ||
in death, he ſhall preſerve his life, for he ſhall make ſure of eternal life, ||
and is in a likelier way at that time to ſave his life. than thoſe who em-
bark in a Jewiſh bottom, or enſure upon their ſecurities.” Note, Thoſe
do beſt for themſelves that truſt God in the way of duty.
very narrowly, from that deſtruction, v. 34.36. When God’s judg-
ments are laying all waſte, he will take an effectual courſe to preſerve
thoſe that are his, by remarkable providences diſtinguiſhing between
them and others that were neareſt to them ; two in a bed, one taken and
the other left ; one ſnatched out of the burning and taken into a place of
ſafety, while the other is left to periſh in the common ruin. Note,
Though the ſword devours one as well as another, and all things ſeem to
come alike to all; yet, ſooner or later, it ſhall be made to appear that the
Lord knows them that are his and them that are not, and how to take
out the precious from the vile. We are ſure that the Judge of all the
earth will do right ; and therefore, when he ſends a judgment on purpoſe
to avenge the death of his Son upon thoſe that crucified him, he will
take care that none of thoſe who glorified him, and glorified in his croſs,
ſhall be taken away by that judgment. :
Lastly, That this diſtinguiſhing, dividing, diſcriminating work ſhall be
done in all places, as far as the kingdom of God ſhall extend, v. 37.
M/here, Lord * They had inquired concerning the time, and he would
not, gratify their curioſity with any information concerning that ; they
of the queſtion; “Wherefoever the body is, thither will eagles bega-
thered together.” (1.) Wherever the wicked are, who are marked for
perdition, they ſhall be found out by the judgments of God; as wherever
a dead carcaſe is, the birds of prey will ſmell it out, and make a prey of
it. The Jews having made themſelves a dead and putrefied carcaſe, odious
to God’s holineſs and obnoxious to his juſtice, wherever any of that un-
believing generation is, the judgments of God ſhall faſten upon them, as
the eagles do upon the prey : Thine hand shall find out all thine enemies,
(Pſ. 21. 8.) though they ſet their nests among the ſtars, Obad. 4. The
Roman ſoldiers will hunt the Jews out of all their receſſes and faſtneſſes,
and none ſhall eſcape. (2.) Wherever the godly are, who are marked
for preſervation, they shall be found happy in the enjoyment of Chriſt.
As the diſſolution of the Jewiſh church ſhall be extended to all parts, ſo
ſhall the conſtitution of the chriſtian church. Wherever Chriſt is, be-
lievers will flock to him, and meet in him, as eagles about the prey, with-
out being directed or ſhewed the way, by the inſtinét of the new nature.
Now Chriſt is where his goſpel and his ordinances and church are; “ For
where two or three are gathered in his name, there is he in the midſt of
them,” and thither therefore othera will be gathered to him. The king-
dom of the Meſſiah is not to have one particular place for its metropolis,
came down to take his stuff aways ...both becauſe, he cannot ſpare ſo much.
|
$
neither regarded man.
- - | that city, and ſhe came unto him, ſaying, Avenge me of
7. That all good chriſtians ſhould certainly eſcape, but many of them ||
which is juſt and right.
that ſucceeded before an unjuſt judge, not by the equity or compaſſione
| ableneſs of it, but purely by dint of importunity. Obſerve here,
The unjuſt Judge.
ſuch as Jeruſalem. was to the Jewiſh church, to which all Jews were to re-
ſort : but, wherever the body is, wherever the goſpel is preached, and or-
dinances are miniſtered, thither will pious ſouls reſort, there they will
; find Chriſt, and by faith feaſt upon him. “Wherever Chriſt records his
name, he will meet his people, and bleſs them,” Joha 4. 21, &c. 1 Tim.
2.8. Many good interpreters underſtand it of the gathering of the
ſaints together to Chriſt in the kingdom of glory ; “Aſk not where the ,
carcaſe will be, and how they ſhall find the way to it, for they ſhall be
under infallible dire&tion; to him who is their living, quickening Head
and the Centre of their unity, to him ſhall the gathering of the peo-
ple be.” -
. CHAP. XVIII.
In this chapter, we have, I. The parable of the importunate widow, deſign-
ed to teach us fervency in prayer, v. 1.8. II. The parable of the
- Phariſee and Publican, deſigned to teach us humility, and humiliation
jor sin, in prayer, v. 9... 14. III. Christ's favour to little children:
that were brought to him, v. 15.17. IV. The trial of a rich man
that had a mind to follow Christ, whether he loved better Christ or his
riches ; his coming ſhort upon that trial ; and Christ’s diſcourſe with
his diſciples upon that occaſion, v. 18.30. V. Christ’s foretelling
of his own death and ſufferings. v. 31.34. VI. His restoring of
Jight to a blind man, v. 35.43. And thºſe four paſſages we had beford
in Matthew and Mark. * -
1. AN. he ſpake a parable unto them, to this end, that
- men ought always to pray, and not to faint; 2. '
Saying, There was in a city a judge, which feared not God,
3. And there was a widow in
mine adverſary. 4. And he would not for a while : but
afterward he ſaid within himſelf, Though I fear not God,
nor regard man; 5. Yet becauſe this widow troubleth me,
I will avenge her, left by her continual coming ſhe weary
me. 6. And the Lord ſaid, Hear what the unjuſt judge
faith. 7. And ſhall not God avenge his own elect, which
cry day and night unto him, though he bear long with
them P 8. I tell you that he will avenge them ſpeedily.
Nevertheleſs, when the Son of man cometh, ſhall he find
faith on the earth P.
This parable has its key hanging at the door; the drift and defign of
it are prefixed. Chriſt ſpake it with this intent, to teach us that men
ought always to pray, and not to faint, v. 1. It ſuppoſes that all God’s
people are praying people ; all God’s children keep up both a constant
and an occaſional correſpondence with him, ſend to him statedly, and upon
every emergency. It is our privilege and honour, that we may pray ; it
is our duty, we ought to pray, we fin if we neglect it. . It is to be our
conſtant, work; we ought always to pray, it is that which the duty of
every day requires ; we muſt pray, and never grow weary of praying, nor
think of leaving it off till it comes to be ſwallowed up in everlaſting
praiſe. But that which ſeems particularly deſigned here, is, to teach us
conſtancy and perſeverance in our requeſts for ſome ſpiritual mercies that
we are in purſuit of, relating either to ourſelves or to the church of God;
when we are praying for ſtrength againſt our ſpiritual enemies, our luſts
and corruptions, which are our worſt enemies; we muſt continue inſtant
in prayer, muſt pray and not faint, for we ſhall not ſeek God’s face in vain;
ſo we muſt likewiſe in our prayers for the deliverance of the people of
God out of the hands of their perſecutors and oppreſſors.
I. Chriſt ſhews, by a parable, the power of importunity among men,
who will be ſwayed by that, when nothing elſe will influence, to do that
He gives you an inſtance of an honeſt cauſe
# 1. The bad chara&ter of the judge that was in a certain city; he nei-
therfeared God, nor regarded man ; he had no manner of concern either
for his conſcience or for his reputation; he ſtood in no awe either of the
wrath of God againſt him, or of the cenſures of men concerning him:
or, he took no care to do his duty either to God or man; he was a per-
feet ſtranger both to godlineſs and honour, and had no notion of either.
ST, LUKE, XVIII.
The unjuſt Judge.
It is not ſtrange, if thoſe that have caſt off-the fear-of-their'Creator, be
altogether regardleſs of their fellow-creatures; where no fear of God is;
no good is to be expected.
in the uſe of which he ought to be guided by the principles of religion
and juſtice, and if he be not, inſtead of doing good with his power he will |
be in danger of º hurt. , Wickedneſs in the place of judgment, was one
ef the ſoreſt evils Solomon ſaw under the ſun, Eccl. 3. 16.
2. The diſtreſſed caſe of a poor widow that was neceſſitated to make
her appeal to him, being wronged by ſome one that thought to bear her |
down with power and terror ; ſhe had manifeſtly right on her ſide; but,
it ſhould ſeem, in ſoliciting to have right done her, ſhe tied not herſelf
to the formalities of the law, but made perſonal application to the judge |
from day to day at his own houſe, ſtill crying, Avenge me of mine adver-
ſary, that is, Do ºne juſtice againſt mine adverſary; not that ſhe defired
to be revenged on him for any thing he had done againſt her, but that
he might be obliged to reſtore what effects he had of hers in his hands,
and might be diſabled any more to oppreſs her. Note, Poor widows
have often many adverſaries, who barbarouſly take advantage of their
weak and helpleſs ſtate, to invade their rights, and defraud them of what
little they have ; and magiſtrates are particularly charged, not only not
to do violence to the widow, (Jer, 22. 3.) but to judge the fatherleſs, and
plead for the widow, (Iſa. 1. 17.) to be their patrons and protećtors;
then they are as gods, for God is ſo, Pſ. 68, 5.
3. The difficulty and diſcouragement ſhe met with in her cauſe; He
would not for a while : according to his uſual practice, he frowned upon
her, took no notice of her cauſe, but connived at all the wrong her ad-
verſary did her; for ſhe had no bribe to give him, no great man whom
he ſtood in any awe of, to ſpeak for her, ſo that he did not at all incline to
redreſs her grievances; and he himſelf was conſcious of the reaſon of his
dilatorineſs, and could not but own within himſelf, that he neither feared
God, nor regarded man ; it is ſad that a man ſhould know ſo much amiſs
of himſelf, and be in no care to amend it. -
4. The gaining of her point by continual dunning of this unjuſt judge;
(v. 5.) “Becauſe this widow troubles me, gives me a continual toil, I
will hear her cauſe, and do her juſtice ; not ſo much, left by her clamour
againſt me ſhe bring me into an ill name, as left by her clamour to me ſhe
weary me; for ſhe is reſolved that ſhe will give me no reſt till it is done,
and therefore I will do it, to ſave myſelf further trouble; as good at
firſt as at laſt.” Thus ſhe got juſtice done her by continual craving ; ſhe
begged it at his door, followed him in the ſtreets, ſolicited him in open
court, and ſtill her cry was, Avenge me of mine adverſary, which he was |
forced to do, to get rid of her; for his conſcience, bad as he was, would.
not ſuffer him to ſend her to priſon for an affront upon the court. . .
II. He applies this for the encouragement of God’s praying people to
pray with faith and fervency, and to perſevere therein.
1. He aſſures them that God will at length be gracious to them ; ;
(v. 6.) Hear what the unjuſt judge ſaith : how he owns himſelf quite
overcome by a conſtant importunity, and from thence infers, Shall not
God avenge his own elect 3 -
Obſerve, -
(1.) What it is that they deſire and exped ; that God would avenge |
his own elect. Note, [1..] There are a people in the world that are
God’s people, his elect, his own elect, a choice people, a choſen people,
And this he has an eye to in all he does for them; it is becauſe they are
his choſen, and in purſuance of the choice he has made of them. [2.]
God’s own elečt meet with a great deal of trouble and oppoſition in this
world ; there many adverſaries that fight againſt them ; Satan is their
great adverſary.
3reſerving and protećting of them, and the work of his own hands in
{. ; his ſecuring of the intereſt of the church in the world, and of his
grace in the heart. -
(2.) What it is that is required of God’s people in order to the ob-
taining of this; they muſt cry day and night to him ; not that he needs
their remonſtrances, or can be moved by their pleadings, but this he has
made their duty, and to this he has promiſed mercy. We ought to be
particular in praying againſt our ſpiritual enemies, as St. Paul was ;
“For this thing I befought the Lord thrice, that it might depart from
me;” like this importunate widow. Lord, mortify this corruption ;
Lord, arm me againſt this temptation. We ought to concern ourſelves
for the perſecuted and oppreſſed churches, and to pray that God would
do them juſtice, and ſet them in ſafety. And herein we muſt be very
urgent, we muſt cry with earneſtneſs; we muſt cry day and night, as thoſe
that believe Prayer will be heard at laſt , we muſt wrgſtle with God, as
Such a prevalency of irreligion and inhu- |
manity is bad in any, but very bad in a judge, who has power in his hand,
[3.] That which is wanted and waited for, is, God’s
+
- -
| does not plead for them.
j
|
thoſe that know hº to-value. the bleſſing, and will have no
praying people are bid to give him no rest, Iſa. 62. 6, 7.
(3.) What diſcouragements they may perhaps meet with in their pray:
ers and expectations; he may bear long with them, and may not preſently
appear for them, in anſwer to their prayers. He is pango99aº; in aſki,
—he everciſes patience toward the adverſaries of his people, and does not
take vengeance on them ; and he exerciſes the patience of his people, and
* He bore long with the cry of the sin of the
Egyptians that oppreſſed Iſrael, and with the cry of the Jarraws of thoſe
that were oppreſſed. • • * -
(4.) What aſſurance they have that mercy will come at laſt, though
it be delayed, and how it is ſupported by what the unjuſt judge faith;
If this widow prevail by being importunate, much more ſhall God’s eleá
prevail!, For, [1..] This widow was a stranger, nothing related to the
may, God's -
|judge ; but God’s praying people are his own eleēt, whom he knows,
and loves, and delights in, and has always concerned himſelf for. [2.]
She was but one, but the praying people of God are many, alf of whoma
come to him on the ſame errand, and agree to aſk what they need,
Matth. 18. 19. ... As the ſaints of heaven ſurround the throne of glory
with united praiſes, ſo ſaints on earth beſiege the throne of grace wità
their united prayers. [3] She came to a judge that bid her keep her
distance; we come to a Father that bids us come boldly to him, and
teaches us to cry, Abba Father. [4.] She came to an unjust judge;
we come to a righteous Father, (John 17. 25.) one that regards his own
glory and the comforts of his poor creatures, eſpecially thoſe in diſtreſs,
as widows and fatherleſ. . [5.j She came to this judge purely upon her
own account ; but God is himſelf engaged in the cauſe which we are ſo-
liciting ; and we can ſay, Ariſë, O Lord, plead thine own cauſe; and
what will thou do to thy great name 2 [6.] She had no friend to ſpeak
for her, to add force to her petition, and to uſe intereſt for her more
than her own; but we have an Advocate with the Father, his own Son,
who ever lives to make interceſſion for us, and has a powerful prevailing
intereſt in heaven. [7.] She had no promiſe of ſpeeding, no, nor any
encouragement given her to aſk; but we have the golden ſceptre held
out to us, are bid to aſk, and it is promiſed that it ſhall be given us.
[8.] She could have acceſs to the judge only at ſome certain times;
but we may cry to God day and night, at all hours, and therefore may
the rather hope to prevail by importunity. [9.] Her importunity was
provoking to the judge, and ſhe might fear left it ſhould ſet him more
againſt her ; but our importunity is pleaſing to God; the prayer of the
| upright is his delight, and therefore, we may hope, ſhall avail much, if it
be an effectual fervent prayer.
2. He intimates to them that, notwithſtanding this, they will begin tº
be weary of waiting for him; ſ'. 8.) “Nevertheleſs, though ſuch aſ."
furances are given, that God will avenge his own eleēt, yet, when the Son.”
of man comes, shall he find faith on the earth P’’ The Son of man will
come to avenge his own elect, to plead the cauſe of perſecuted Chriſtians i.
againſt the perſecuting Jews ; he will come in his providence to plead
the cauſe of his injured people in every age, and at the great day he wif , is
|
|
|
º
*
enjoying that which they did believe.
|
!
i
ſon with what one might expect. That is,
i
!
come finally to determine the controverfies of Zion. Now, when hºs”
comes, will he find faith in the earth : The queſtion implies a ſtrong fie."
gation; No, he ſhall not; he himſelf foreſees it. (1.) This ſuppoſes'
that it is on earth only that there is occaſion for faith; for finners inhelt',
are feeling that which they would not believe, and ſaints in heaven are
(2.) It ſuppoſes that faith is the
great thing that Jeſus Chriſt looks for. He looks down upon the chil-
dren of men, and does not aſk, Is there innocency but, Is there faith?' "
He inquired concerning the faith of thoſe who applied themſelves to him
for cures. (3.) It ſuppoſes that if there were faith, though ever ſo "
little, he would diſcover it, and find it out. The weakeſt believer and ".
moſt obſcure, his eye is upon. (4.) It is foretold that, when Chriſt
comes to plead his people’s cauſe, he will find but little faith in compari: ''
1 - !
[1..] In general, he will find but few good people, few that are really
and truly good. Many that have the form and faſhion of godlineſs, but
few that have faith, that are fincere and honeſt : nay, he will find little
fidelity among men; the faithful fail, Pſ. 12. 1, 2. Even to the end of
time there will ſtill be occaſion for the ſame complaint; the world will
grow no better, no, not when it is drawing towards its period. Bad it
is, and bad it will be, and worſt of all juſt before Chriſt's coming ; the
| laſt times will be the moſt perilous.
[2.] In particular, he will find few that have faith concerning his
coming. When he comes to avenge his own elect, he looks if there be
|any faith to help and to uphold, and wonders that there is none, Iſa, 59.
4 º'
the relief of his people, and in his general coming at the end of time, may,
gin to defy it, and to ſay, Where is the promiſe of his coming * 2 Pet;
3.4. They will challenge him to come ; (Iſa. 5. 10. Amos 5, 19.)
and his delay will harden them in their wickedneſs, Matth, 24.48.
Secondly, Even his own people will begin to deſpair of it, and to conclude
he will never come, becauſe he has paſſed their reckoning. God’s time
to appear for his people, is, when things are brought to the laſt extre- |
mity, and when Zion begins to ſay, The Lord has forſaken me. See Iſa.
49. 14.—40. 27. But this is our comfort, that, when the time ap-
pointed comes, it will appear that the unbelief of man has not made the
promiſe of God of no effect.
9. And he ſpake this parable unto certain which truſt-
ed in themſelves that they were righteous, and deſpiſed
others: 10. Two men went up into the temple to pray :
the one a Phariſee, and the other a publican. 1 1. The
Phariſee ſtood and prayed thus with himſelf, God, I thank
thee, that I am not as other men are, extortioners, unjuſt,
adulterers, or even as this publican. 12. I faſt twice in
the week, I give tithes of all that I poſſeſs. 13. And the
publican, ſtanding afar off, would not lift up ſo much as
his eyes unto heaven, but ſmote upon his breaſt, ſaying,
God, be merciful to me a finner. 4. I tell you, this man
went down to his houſe juſtified rather than the other:
for every one that exalteth himſelf, ſhall be abaſed ; and
he that humbleth himſelf, ſhall be exalted.
The ſcope of this parable likewiſe is prefixed to it, and we are tołd,
(v. 9.) who they were, whom it was levelled at, and for whom it was
calculated. He defigned it for the convićtion of ſome who “truſted in
themſelves, that they were righteous, and deſpiſed others.” They were
ſuch as had, 1. A great conceit of themſelves, and of their own good-
neſs; they thought themſelves as holy as they needed to be, and holier
than all their neighbours, and ſuch as might ſerve for examples to them
all. But that was not all, 2. They had a confidence in themſelves be-
fore God, and not only had a high opinion of their own righteouſneſs,
but depended upon the merit of it, whenever they addreſſed to God, as
their plea ; they truſted in themſelves as being righteous ; they thought
they had made God their Debtor, and might demand any thing from
him ; and, 3. They defpiſed others, and looked upon them with con-
tempt, as not worthy to be compared with them. Now Chriſt by this
parable would ſhew ſuch their folly, and that thereby they ſhut them-
felves out from acceptance with God. This is called a parable, though
there be nothing of fimilitude in it; but it is rather a deſcription of the
different temper and language of thoſe that proudly juſtify themſelves, and
thoſe that humbly condemn themſelves ; and their different ſtanding be-
fore God. It is matter of fact every day. * -
I, Here are both theſe addreſſing themſelves to the duty of prayer at
the ſame place and time; (v. 10.) Two men went up into the temple, (for
the temple ſtood upon a hill,) to pray. It was not the hour of public
prayer, but they went thither to offer up their perſonal devotions, as
was uſual with good people at that time, when the temple was not only
the place, but the medium of worſhip, and God had promiſed, in anſwer
to Solomon’s requeſt, that whatever prayer was made in a right manner,
in or toward that houſe, it ſhould therefore the rather be accepted. Chriſt
is our Temple, and to him we muſt have an eye in all our approaches to
God. The Phariſée and the publican both went to the temple, to pray.
Note, Among the worſhippers of God, in the viſible church, there is a
mixture of good and bad, of ſome that are accepted of God, and fome
that are not ; and ſo it has been ever fince Cain and Abel brought their
offering to the ſame altar. The Phariſee, proud as he was, could not
think himſelf above prayer; nor could the publican, humble as he was,
think himſelf ſhut out from the benefit of it; but we have reaſon to,
think that theſe went with different views.
1. The Phariſee went to the temple, to pray, becauſe it was a public ||
place, more public than the corners of the ſtreets, and therefore he ſhould |great ſeriouſneſs and humility, and the proper clothing of a broken, peni-
| tent, and obedient heart.
|but crowed up as high as he could, to the upper end of the court ; the
have many eyes upon him, who would applaud his devotion, which per-
haps was more than was expedied. The charaćter Chriſt gave of the
ST. LUKE, XVIII.
16–68, 5. It intimates that Chriſt, both in his particular comings for w w
| fion for this ſuſpicion.
and will, delay his coming ſo long as that, Firſt, Wicked people will be- |
… The Phariſee and the Publican.
Phariſees, that all their works they did to be ſeen of men, gives us occa-
Note, Hypocrites keep up the external perfor-
mances of religion only to ſave or gain credit. . There are many whom
we ſee every day at the temple, whom, it is to be feared, we ſhall not ſee
in the great day at Chriſt’s right hand. . .
2. The publican went to the temple, becauſe it was appointed to be a
houſe of prayer for all people, Iſa, 56.7. The Phariſee came tº the
temple upon a compliment, the publican upon buſineſs ; the Phariſee to
make his appearance, the publican to make his requeſt. Now God fees
with what diſpoſition and defign we come to wait upon him in holy or-
dinances, and will judge of us accordingly.
II. Here is the Phariſee's addreſs to God; (for a prayer I cannot
call it ) he ſtood and prayed thus with himſelf; (v. 11, l 2.) Jianding. by
himſelf, he prayed thus, ſo ſome read it ; he was wholly intent upon him-
ſelf, had nothing in his eye but ſelf; his own praiſe, and not God’s glory ;.
or, ſtanding in ſome conſpicuous place, where he diſtinguiſhed himſelf;
or ſetting himſelf with a great deal of ſtate and formality, he prayed thus.
Now that which he is here ſuppoſed to ſay, is, that which ſhews,
1. That he trusted to himſelf that he was righteous. A great many
good things he faith of himſelf, which we will ſuppoſe to be true—he
was free from groſs and ſcandalous fins; he was not an eactortioner, not
an uſurer, not oppreſſive to debtors or tenants, but fair and kind to all
that had dependence upon him; he was not unjust in any of his deal-
ings; he did no man any wrong ; he could ſay, as Samuel, Hºhoſe or or
whoſe aſ have Itaken P He was no adulterer, but had poſſeſſed his veſſel
in ſančification and honour. Yet this was not all; he fasted twice in
the week, partly as an ačt of temperance, partly of devotion, The Pha-
riſees and their diſciples faſted twice a week, Monday and Thurſday;
thus he glorified God with his body ; yet that was not all ; he gave
tithes of all that he poſſed, according to the law, and ſo glorified God

with his worldly eſtate : now all this was very well and commendable.
Miſerable is the condition of thoſe who come ſhort of the righteouſneſs
of this Phariſee : yet he was not accepted ; and why was he not 2 (1.)
His giving God thanks for this, though in itſelf a good thing, yet ſeems
to be a mere formality. He does not ſay, By the grace of God I am
what I am, as Paul did, but turns it off with a ſlight, God, I thank thee;
which is intended but for a plauſible introdućtion to a proud vainglori-
ous oſtentation of himſelf. (2.) He makes his boaſt of this, and dwells
with delight upon this ſubjećt, as if all his buſineſs to the temple was to
tell God Almighty how very good he was ; and he is ready to ſay, with
thoſe hypocrites that we read of, (Iſa. 58. 3.) Wherefore have we
fasted, and thou ſeest not * (3.) He trusted to it as a righteouſneſs, and
not only mentioned it, but pleaded it, as if hereby he had merited at the
hands of God, and made him his Debtor. (4.) Here is not one word
of prayer in all he faith. He went up to the temple, to pray, but forgot
his errand, was ſo full of himſelf and his own goodneſs, that he thought
he had need of nothing, no, not of the favour and grace of God, which,
it ſhould ſeem, he did not think worth aſking. . . -
2. That he deſpiſed others. (1.) He thought meanly of all mankind
but himſelf; I thank thee that I am not as other men are. He ſpeaks in-
definitely, as if he were better than any. We may have reaſon to thank
G9d that we are not as ſome men are, that are notoriouſly wicked and
viſe; but to ſpeak at random thus, as if we only were good, and all be-
fide us were reprobates, is to judge by wholeſale. (2.) He thought
meanly in a particular manner of this publican, whom he had left behind,
it is probable, in the court of the Gentiles, and whoſe company he had
fallen into as he came to the temple. He knew that he was a publican,
and therefore very uncharitably concluded that he was an extortioner,
unjust, and all that is naught. Suppoſe it had been ſo, and he had
known it, what bufineſs had he to take notice of it? Could not he ſay
his prayers, (and that was all that the Phariſees did,) without reproach-
ing his neighbours ? Or was this a part of his God, I thank thee P And,
was he as much pleaſed with the publican’s badneſs as with his own good-
neſs : There could not be a plainer evidence, not only of the want of
humility and charity, but of reigning pride and malice, than this was.
III. Here is the publican’s addreſs to God, which was the reverſe of
d
the Phariſee's, as full of humility and humiliation as his was of pride and
ostentation ; and of repentance for fin, and deſire toward God, as his
was of confidence in himſelf, and his own righteouſneſs and ſufficiency.
1. He expreſſed his repentance and humility in what he did ; and his
geſture, when he addreſſed himſelf to his devotions, was expreſſive of
(1.) He ſtood afar off. The Phariſee stood,
ST. LUKE, XVIII.
Chriſt's Attention to Children.
publican, in a ſenſe of his unworthineſs to draw near to God, kept
at a distance, and perhaps, for fear of offending the Phariſee, whom
he obſerved to look ſcornfully upon him, and of diſturbing his devotions.
Hereby he owned that God might juſtly behold him aſar off, and ſend
him into a ſtate of eternal diſtance from him, and that it was a great fa-
vour that God was pleaſed to admit him thus nigh. (2.) He would not
lift up ſo much as his eyes to heaven, much leſs his hands, as was uſual in
prayer. He did liſt up his heart to God in the heavens, in holy desires,
but, through prevailing ſhame and humiliation, he did not lift up his eyes
in holy confidence and courage. His iniquities are gone over his head, as
a heavy burthen, ſo that he is not able to look up, Pſ. 40. 12. The de-
jećtion of his looks is an indication of the dejection of his mind at the
thought of ſin. (3.) He ſnote upon his breast, in a holy indignation at
himſelf, for ſin ; “ Thus would I ſmite this wicked heart of mine, the
poiſoned fountain out of which flow all the ſtreams of fin, if I could come
at it.” The finners heart firſt ſmites him in a penitent rebuke, 2 Sam.
24. 10. David’s heart ſmote him ; Sinner what haſt thou done And
then he ſmites his heart with penitent remorſe ; 0 wretched man that I
am 1 Ephraim is ſaid to ſmite upon his thigh, Jer. 31. 19. Great mourn-
ers are repreſented tabouring upon their breasts, Nah. 2. 7.
2. He expreſſed it in what he ſaid. His prayer was short ; fear and
fhame hindered him from ſaying much ; fighs and groans ſwallowed up
his words; but what he ſaid was to the purpoſe, God, be merciful to me
a ſinner / And bleſſed be God, that we have this prayer upon record, as
an anſwered prayer, and that we are ſure that he who prayed it, went to
his houſe, juſtified ; and ſo ſhall we, if we pray it, as he did, through ||
Jeſus Chriſt; “God, be merciful to me a ſinner; the God of infinite
mercy be merciful to me, for if he be not, I am for ever undone, for ever
miſerable. God be merciful to me, for I have been cruel to myſelf.”
(1.) He owns himſelf a sinner by nature, by praćtice, guilty before
God; Behold, I am vile, what shall I anſwer thee P The Phariſee denies
himſelf to be a ſinner; none of his neighbours can charge him, and he
ſees no reaſon to charge himſelf, with any thing amiſs; he is clean, he is
pure from ſºn ; but the publican gives himſelf no other charaćter than
that of a ſinner, a convićted criminal at &éd's bar. (2.) He has no de-
pendence but upon the mercy of God; that, and that only, he relies
upon. The Phariſee had inſiſted upon the merit of his faſtings and tithes;
but the poor publican diſclaims all thought of merit, and flies to mercy
as his city of refuge, and takes hold of the horn of that altar. “Juſ.
tice condemns me, nothing will ſave me but mercy, mercy.” (3.) He
earneſtly prays for the benefit of that mercy : “O God, be merciful, be
propilious to me; forgive my fins, be reconciled to me: take me into thy
favour; receive me graciouſly ; love me freely.” He comes as a beggar
for an alms, when he is ready to periſh for hunger. Probably, he re-
peated this prayer with renewed affections, and perhaps ſaid more to the
ſame purport ; made a particular confeſſion of his fins, and mentioned
the particular mercies he wanted, and waited upon God for ; but ſtill
this was the burthen of the ſong, God, be merciful to me a ſinner.
IV. Here is the publican’s acceptance with God. We have ſeen how
differently theſe two addreſſed themſelves to God; it is now worth
while to inquire how they ſpeed. There were thoſe who would cry up
the Phariſee, and by whom he would go to his houſe applauded, and
who would look with contempt upon this ſneaking whining publican.
But our Lord Jeſus, to whom all hearts are open, all deſires known, and
from whom no ſecret is hid, who is perfeótly acquainted with all pro-
ceedings in the court of heaven, aſſures us that this poor penitent bro-
ken-hearted publican went to his houſe juſtified, rather than the other.
The Phariſee thought, if one of them two muſt be juſtified, and not the
other, that certainly it muſt be he, rather than the publican. “No,”
faith Chriſt, “I tell you, I affirm it with the utmoſt aſſurance, and de-
clare it to you with the utmoſt concern, I tell you, it is the publican ra-
ther than the Phariſee.” The proud Phariſee goes away, rejećted of
God; his thankſgivings are ſo far from being accepted, that they are
an abomination ; he is not justified, his fins are not pardoned, nor is he
delivered from condemnation ; he is not accepted as righteous in God’s
fight, becauſe he is ſo righteous in his own fight : but the publican, upon
this humble addreſs to Heaven, obtains the remiſſion of his fins ; and he
whom the Phariſee would not ſet with the dogs of his flock, God ſets with
the children of his family. -
The reaſon given for this, is, becauſe God’s glory is to resist the proud,
and give grace to the humble. 1. Proud men, who ca'alt themſelves, are
rivals with God, and therefore thy shall certainly be abaſed. God, in
his diſcourſe with Job, appeals to this proof that he is God, that he looks
| buked them.
upon every one that is proud, and brings him low, Job 40. 12. 2.
Vol. IV. No. 84.
Humble men, who abuſe themſelves, are ſubject to God, and they ſhall be
eralled. God has preferment in ſtore for thoſe that will take it as a fa-
vour, not for thoſe that demand it as a debt. He ſhall be eralled into
the love of God, and communion with him; ſhall be exalted into a ſa-
tisfaction in himſelf, and exalted at laſt as high as heaven. See how the
puniſhment anſwers the fin; He that exalteth himſelf, shall be abaſed.
See how the recompenſe anſwers the duty; He that humbles himſelf, shall
be eralled. See alſo the power of God’s grace in bringing goºf out of
evil; the publican had been a great finner, and out of the greatneſs of
his fin was brought the greatneſs of his repentance; out of the eater came
Jorth meat. See, on the contrary, the power of Satan's malice in bring-
ing evil out of good. It was good that the Phariſee was no extortioner,
or unjuſt, but the Devil made him proud of this, to his ruin.
15. And they brought unto him alſo infants, that he
would touch them: but when his diſciples ſaw it, they re-
16. But Jeſus called them unto him, and
ſaid, Suffer little children to come unto me, and forbid
them not : for of ſuch is the kingdom of God. 17.
Verily I ſay unto you, Whoſoever ſhall not receive the
º of God as a little child, ſhall in no wiſe enter
therell]. -
This paſſage of ſtory we had both in Matthew and Mark; it very fitly
follows here after the ſtory of the publican, as a confirmation of the
truth which was to be illuſtrated by that parable, that thoſe ſhall be ac-
cepted with God, and honoured, who humble themſelves, and for them
Chriſt has bléſſings in store, the choiceſt and beſt of bleſfings. Obſerve here,
1. Thoſe who are themſelves bleſſed in Chriſt, ſhould defire to have
their children alſo bleſſed in him, and ſhould hereby teſtify the true ho-
nour they have for Chriſt, by their making uſe of him, and the true love
they have for their children, by their concern about their ſouls; They
brought to him infants, very young, not able to go, ſucking children, as
ſome think. None are too little, too young, to bring to Chriſt, who
| knows how to ſhew kindneſs to them that are not capable of doing ſer-
vice to him.
2. Qne gracious touch of Chriſt's will make our children happy;
They brought infants to him, that he might touch them, in token of the ap-
plication of his grace and Spirit to them, for that always makes way for
his bleſſing, which likewiſe they expected; ſee Iſa. 44. 3. “I will first
pour my Spirit upon thy ſeed, and then my bleſfing upon thine offspring.”
3. It is no ſtrange thing for thoſe who make their application to Jeſus
Chriſt, for themſelves or for their children, to meet with diſcouragement,
even from thoſe who ſhould countenance and encourage them; When the
diſciples ſaw it, they thought, if this were admitted, it would bring end-
leſs trouble upon their Maſter, and therefore they rebuked them, and
frowned upon them. The ſpouſe complained of the watchmen, Cant.
3. 3.-5. 7. -
4. Many whom the diſciples rebuke, the Maſter invites; Jeſus called
them unto him, when, upon the diſciples’ check, they were retiring. They
did not appeal from the diſciples to the Maſter, but the Maſter took
cognizance of their deſpiſed cauſe. - -
5. It is the mind of Chriſt, that little children ſhould be brought to
him, and preſented as living ſacrifices to his honour; “Suffer little chil-
dren to come to me, and forbid them not ; let nothing be done to hinder
them, for they ſhall be as welcome as any.” The promiſè is to us, and
to our ſeed; and therefore he that has the diſpenſing of promiſed bleſ.
fings, will bid them welcome to him with us. -
6. The children of thoſe who belong to the kingdom of God, do
likewiſe belong to that kingdom, as the children of freemen are freemen.
If the parents be members of the viſible church, the children are ſo too :
for if the root be holy, the branches are ſo.
7. So welcome are children to Chriſt, that thoſe grown people are
moſt welcome to him, who have in them moſt of the diſpoſition of chil-
dren ; (v. 17.) “Whoſoever ſhall not receive the kingdom of God as a
little child,” that is, receive the benefits of it with humility and thank-
fulneſs, not pretending to merit them, as the Phäriſee did, but gladly
owning himſelf indebted to free grace for them, as the publican did ;
unleſs a man be brought to this ſelf-denying frame, he ſhall in no wiſe
enter into that kingdom. They muſt receive the kingdom of God as
children, receive their eſtates by deſcent and inheritance, not by purchaſe,
and call it their Father’s gift. . . . - -
6 A
... , s > * * * { . . . . t .
18. And a certain ruler aſked him . ſaying, Good Maſter,
what ſhall I do to inherit eternal life? 19. And Jeſus ſaid
uñto him, Why calleſt thou me good? None is good ſave
Do not commit adultery, Do not kill, Do not ſteal, Donot
bear falſe witneſs, Honour thy father and thy mother.
21. And he ſaid, All theſe have I kept from my youth up.
22. Now when Jeſus heard theſe things, he ſaid unto him,
Yet lackeſt thou one thing: ſell all that thou haſt, and diſ-
tribute unto the poor, and thou ſhalt have treaſure in
heaven : and come, follow me. 23. And when he heard
this, he was very ſorrowful: for he was very rich.
And when Jeſus ſaw that he was very ſorrowful, he ſaid,
How hardly ſhall they that have riches, enter into the
kingdom of God? 25. For it is eaſier for a camel to go
through a needle's eye than for a rich man to enter into
the kingdom of God. 26. And they that heard it,
ſaid, Who then can be ſaved 27. And he ſaid, The
things which are impoſſible with men are poſſible with
God. 28. Then Peter ſaid, Lo, we have left all, and fol-
lowed thee. 29. And he ſaid unto them, Verily I ſay
unto you, There is no man that hath left houſe or parents,
or brethren, or wife, or children, for the kingdom of God’s
ſake, 30. Who ſhall not receive manifold more in this
preſent time, and in the world to come life everlaſting.
In theſe verſes, we have, .
I. Chriſt’s diſcourſe with a ruler, that had a good mind to be dire&ted
by him in the way to heaven. In which we may obſerve, *
1. It is a bleſſed fight to ſee perſons of diſtinétion in the world diſ-
tinguiſh themſelves from others of their rank, by their concern about
their ſouls and another life. Luke takes notice of it, that he was a
zuler ; few of the rulers had any eſteem for Chriſt, but here was one that
had ; whether a church or ſtate-ruler, does not appear, but he was one
in authority. -
2. The great thing we are every one of us concerned to inquire after,
is, what we ſhall do, to get to heaven ; “what we ſhall do, to inherit
eternal life.” This implies ſuch a belief of an eternal life after this, as
atheiſts and infidels have not ; ſuch a concern to make it ſure, as a care-
leſs unthinking world have not ; and ſuch a willingneſs to comply with
any terms that it may be made ſure, as thoſe have not, who are reſolvedly
devoted to the world and the fleſh. .
3. Thoſe who would inherit eternal life, muſt apply themſelves to
Jeſus Chriſt as their Master, their teaching Maſter, ſo it fignifies here,
(3%axxas,) and their ruling Maſter, and ſo they ſhall for certain
find him. There is no learning the way to heaven but in the ſchool
of Chriſt, by thoſe that enter themſelves into it, and continue in it.
4. Thoſe who come to Chriſt as their Maſter, muſt believe him to
have not only a divine miſſion, but a divine goodneſs. Chriſt would have
this ruler know that if he underſtood himſelf aright in calling him good,
he did, in effect, call him God; and indeed he was ſo ; (v. 19.) “ Why
callest thou me good P Thou knoweſt there is none good but one, that is,
God; and doſt thou then take me for God 2 If ſo, thou art in the
right.” - - -
5. Our Maſter, Chriſt himſelf, has not altered the way to heaven from
what it was before his coming, but only has made it more plain, and
eaſy, and comfortable, and provided for our relief, in caſe we take any
falſe ſtep. Thou knowest the commandments ; Chriſt came not to deſtroy
the law and the prophets, but to eſtabliſh them. Wouldeſt thou inherit
eternal life 2 Govern thyſelf by the commandments. -
6. The duties of the ſecond table muſt be conſcientiouſly obſerved, in
order to our bappineſs, and we muſt not think that any ačts of devotion,
how plauſible ſoever, will atone for the neglect of them. Nor is it enough
to keep ourſelves free from the groſs violations of theſe commandments,
but we muſt know theſe commandments, as Chriſt has explained them in
his fermon upon the mount, in their extent and ſpiritual nature, and ſo
obſerve them. g
7. Men think themſelves innocent, becauſe they are ignorant; ſo this
ST, LUKE, zvul. l
24.
Riches a ſpiritual Hinderance.
ruler did; He ſaid, All theft have I kept from my youth up, v. 21. He
knows no more evil of himſelf than the Phariſee did, v. 11. . . He boaſts
that he began early in a courſe of virtue; that he had continued in it to
- e >s 2 * || this day , and that he had not in any inſtance tranſgreſſed. Had he been
one, that is, God. 20. Thou knoweſt the commandments,
lacquainted with the extent and ſpiritual nature of the divine law, and
with the workings of his own heart, had he been but Chriſt's diſciple
'a while, and learned of him, he would have ſaid the quite contrary ;
“All theſe have I broken from my youth up, in thought, word, and
deed,” s * - sº º
, 8. The great things by which we are to try our ſpiritual ſtate, are,
how we ſtand affe&ted to Chriſt and to our brethren, to this world and
affection to Christ he will come and follow him, will attend to his doćtrine,
and ſubmit to his diſcipline, whatever it coſt him. None ſhall inherit
eternal life, who are not willing to take their lot with the Lord Jeſus,
to follow the Lamb whitherſoever he goes. (2.) If he have a true aſ:
|fection to his brethren, he will, as there is occaſion, distribute to the poor, .
who are God’s receivers of his dues out of our eſtates. (3.) If he think
meanly of this world, as he ought, he will not ſtick at ſelling what he has,
if there be a neceſſity for it, for the relief of God’s poor. (4.) If he
think highly of the other world, as he ought, he will deſire no more
than to have treaſure in heaven, and will reckon that a ſufficient abundant
recompenſe for all that he has left or loſt, or laid out for God in this
world. ,
9. There are many that have a great deal in them that is very com. .
mendable, and yet they periſh for lack of ſome one thing; ſo this ruler
here, he broke with Chriſt upon this, he liked all his terms very
well, but this which would part between him and his eſtate ; “ In
this, I pray thee, have me excuſed.” If this be the bargain, it is no
bargain. +
10. Many that are loath to leave Chriſt, yet do leave him. After a
long ſtruggle between their convićtions and their corruptions, their cor-
ruptions carry the day at laſt ; they are very ſorry that they cannot ſerve
God and mammon both ; but if one muſt be quitted, it ſhall be their
God, not their worldly gain. {
II. Chriſt’s diſcourſe with his diſciples upon this occaſion:
we may obſerve, +
1, Riches are a great hinderance to many in the way to heaven.
Chriſt took notice of the reluctancy and regret with which the rich man
broke off from him ; he ſaw that he was very ſorrowful, and was ſorry for
him; but from thence he infers, “How hardly ſhall they that have
riches, enter into the kingdom of God P’ v. 24. If this ruler had had
but as little of the world as Peter, and James, and John, had, in all pro-
bability he would have left it, to follow Chriſt, as they did ; but, having
a great eſtate, it had a great influence upon him, and he choſe rather to
take his leave of Chriſt than to lay himſelf under an obligation to diſ-
poſe of his eſtate in charitable uſes. Chriſt aſſerts the difficulty of the
ſalvation of rich people very emphatically ; (v. 25.) “It is eaſier for a
camel to go through a needle’s eye than for a rich man to enter into the
kingdom of God.” It is a proverbial expreſſion, that denotes the thing
to be extremely difficult. .
2. There is in the hearts of all people ſuch a general affection to this
world and the things of it, that, fince Chriſt has required it as neceſſary
to ſalvation, that we ſhould fit looſe to this world, it is really very hard
for any to get to heaven. If we muſt ſell all, or break with Chriſt,
who then can be ſaved 2 v. 26. They do not find fault with what Chriſt
required, as hard and unreaſonable. No, it is very fit that they who ex-
pe&t an eternal happineſs in the other world, ſhould be willing to forego
all that is dear to them in this world, in expe&tation of it. But they know
how cloſely the hearts of the moſt of men cleave to this world, and are
ready to deſpair of their being ever brought to this. 2. '
3. There are ſuch difficulties in the way of our ſalvation as could never
be got over but by pure omnipotence, by that grace of God which is al-
mighty, and to which that is poſſible, which exceeds all created power
and wiſdom. The things which are impossible with men, (and utterly im-
poſſible it is that men ſhould work ſuch a change upon their own ſpirits
as to turn them from the world to God, it is like dividing the ſea, and
driving Jordan back,) theſe things are possible with God. His grace can
work upon the ſoul, ſo as to alter the bent and bias of it, and give it a
contrary ply; and it is he that works in us both to will and to do.
4. There is an aptneſs in us to ſpeak too much of what we have left
, and toft, of what we have done and ſuffered, for Chriſt. This appears
in Peter; (v. 28.) Lo, we have left all, and followed thee. When it came
in which
J in his way, he could not forbear magnifying his own and his brethren’s
to the other ; by theſe this man was tried. For, (I.) If he have a true . .
Chriſt's Sufferings foretold.
affection to Chriſt, in quitting all, to follow him. But this we ſhould be
ſo far from boaſting of, that we ſhould rather acknowledge it not worth |
taking notice of, and be aſhamed of ourſelves that there have been any |
regret and difficulty in the doing of it; and any hankerings toward thoſe
things afterward. º - . . . .
5. Whatever we have left, or laid out, for Chriſt, it ſhall without fail
be abundantly made up to us in this world and that to come, notwith-
{tanding our weakneſſes and infirmities ; (v. 29, 30,) Wo man has left
the comfort of his eſtate or relations for the ſingdom of God’s ſake, rather
than they ſhould hinder either his ſervices to that kingdom, or his en-
joyments of it, “who ſhall not receive manifold more in this preſent
time,” in the graces and comforts of God’s Spirit, in the pleaſures of |
communion with God and of a good conſcience, advantages which, to
thoſe that know how to value and improve them, will abundantly coun-.]
tervail all their loſſes. Yet that is not all ; in the world to come they
shall receive life everlaſting, which
have his eye and heart upon.
31. Then he took unto him the twelve, and ſaid unto
them, Behold, we go up to Jeruſalem, and all things that
are written by the prophets concerning the Son of man,
Íhall be accompliſhed. -
the Gentiles, and ſhall be mocked, and ſpitefully entreated,
and ſpitted on ; 33. And they ſhall ſcourge him, and put
him to death ; and the third day he ſhall riſe again. 34.
And they underſtood none of theſe things: and this ſay-
ing was hid from them, neither knew they the things which
were ſpoken.
Here is, - * -
I. The notice Chriſt gave to his diſciples of his ſufferings and death
approaching, and of the glorious iſſue of them, which he himſelf had
a perfeót fight and foreknowledge of, and thought it neceſſary to give
them warming of, that it might be the leſs ſurpriſe and terror to them.
Two things here are, which we had not in the other evangeliſts. 1.
The ſufferings of Chriſt are here ſpoken of as the fulfilling of the ſcrip.
tures, with which confideration Chriſt reconciled himſelf to them, and
would reconcile them ; “All things that are written by the prophets
concerning the Son of man,” eſpecially the hardſhips he ſhould undergo,
shall be accomplished. Note, The Spirit of Chriſt in the Old Teſtament
prophets, “ teſtified beforehand his ſufferings, and the glory that ſhall
follow,” I Pet. I. 11. This proves that the ſcriptures are the word
of God, for they had their exačt and full accompliſhment ; and that Jeſus
Chriſt was ſent of God, for they had their accompliſhment in him ; this
was he that should come, for, whatever was foretold concerning the Meſ-
fiah, was verified in him ; and he would ſubmit to any thing for the ful-
filling of ſcripture, that not one jot or tittle of that ſhould fall to the
D This makes the offence of the croſs to ceaſe, and puts an honour
“ Thus it was written, and thus it behoved Chriſt to ſuffer,”
thus it became him. 2. The ignominy and diſgrace done to Chriſt in
his ſufferings, are here moſt inſiſted upon. The other evangeliſts had
ſaid that he ſhould be mocked ; but here it is added, He shall be ſpitefully
treated, tºpia Shaºlzi—he shall be loaded with contumely and contempt, ſhall
have all poſſible reproach put upon him. This was that part of his ſuf-
ferings, by which in a ſpiritual manner he ſatisfied God’s juſtice for the
injury we had done him in his honour by fin. Here is one particular in-
ſtance of diſgrace done him, that he was ſpit upon, which had been par-
ticularly foretold, Iſa. 50. 6. But here, as always, when Chriſt ſpake
of his ſufferings and death, he foretold his reſurre&tion as that which took
off both the terror and reproach of his ſufferings; The third day he shall
riſe again. - tº aº º º º
II. The confuſion that the diſciples were hereby put into ; this was
ſo contrary to the notions they had had of the Meſſiah and his kingdom,
ſuch a balk to their expe&tations from their Maſter, and ſuch a breaking
of all their meaſures, that they understood none of theſe things, v. 34.
Their prejudices were ſo ſtrong, that they would not underſtand them li:
terally, and they could not underſtand them otherwiſe, ſo that they did
not underſtand them at all ; it was a myſtery, it was a riddle to them, it
muſt be ſo ; but they think it impoſſible to be reconciled with the glory
and honour of the Meſfiah, and the deſign of ſetting up his kingdom.
This ſaying was hid from them, xtºgolºvoy &n' &iſiów, it was apocrypha to
them, they could not receive it : for their parts, they had read the Old
ground.
upon it.
is the thing that the ruler ſeemed to
32. For he ſhall be delivered unto
| hath ſaved thee.
Teſtament many a time, but they could never ſee any thing in it that
fhould be accomplished in the diſgrace and death of this Meſſiah. They
were ſo.intent upon theſe prophecies that ſpake of his glory, that they
overlooked thoſe that ſpake of hisJifferings, which the Scribes and doc'
tors of the law ſhould have direéted them to take notice of, and ſhoulº
have brought into their creeds and catechiſms, as well as the other; but
they did not ſuit their ſcheme, and therefore were laid. afids. Nôtes
Zºefore it is that people run into miſtakes, becauſe they read, their.
Biêles by the halves, and are as partial in the prophets as they are in the
law. : They are only for the ſmooth things, Iſa. 30. 10. Thus now we
are to apt, in .# the prophecies that are yet to be fulfilled, to have
our expectations raiſed of the glorious ſtate of the church in the latter
days. But we overlook its wilderneſs, ſackcloth-ſtate, and are willing to,
fancy that is over, and nothing is reſerved for us but the halcyon days ;
and then, when tribulation and perſecution ariſe, we do not understand
it, neither know we the things that are done; though we are told as plainly'
as can be that “through many tribulations we muſt enter into the king-
dom of God,” -
35. And it came to paſs, that as he was come nigh unto
Jericho, a certain blind man ſat by the way-fide, begging.
36. And hearing the multitude paſs by, he aſked what it
meant. , 37. And they told him, that Jeſus of Nazareth
paſſeth by. 38. And he cried, ſaying, Jeſus, thou Son of
David, have mercy on me. 39. And they which went
before, rebuked him, that he ſhould hold his peace: but he
cried ſo much the more, Thou Son of David, have mercy
on me. 40. And Jeſus ſtood and commanded him to be .
|brought unto him : and when he was come near, he aſked
him, 41. Saying, What wilt thou that I ſhall do unto
thee; And he ſaid, Lord, that I may receive my fight.
42. And Jeſus ſaid unto him, Receive thy fight: thy faith
43. And immediately he received his
fight, and followed him, glorifying God; and all the peo-
ple, when they ſaw it, gave praiſe unto God.
Chriſt came not only to bring light to a dark world, and ſo to ſet be.
fore us the objects we are to have in view, but alſo to give ſight to blind
Jouls, and by healing the organ to enable them to view thoſe objećts.
As a token of this, he cured many of their bodily blindneſs; we have
now an account of one to whom he gave ſight near Jericho. Mark gives
us an account of one, and names him, whom he cured as he went out of
Jericho, Mark 10, 46. Matthew ſpeaks of two, whom he cured as they
departed from Jericho, Matth. 20, 30. Luke ſays it was i, 4% ſyūry &ºff,
—when he was near to Jericho, which might be when he was going out
of it, as well as when he was coming into it.
Obſerve, -
I. This poor blind man ſat by the way-ſide, begging, v. 35. It ſeems,
he was not only blind, but poor, had nothing to ſubſiſt on, nor any rela-
tions to maintain him ; the fitter emblem of the world of mankind:which
Chriſt came to heal and ſave; they are therefore wretched and miſèrable,
for they are both poor and blind, Rev. 3. 17. He ſat begging, for he
was blind, and could not work for his living. Note, Thoſe ought to
be relieved by charity, whom the providence of God has any way diſ-
abled to get their own bread. Such obječts of charity by the way-ſide
ought not to be overlooked by us. Chriſt here caſt a favourable eye
upon a common beggar, and though there are cheats among ſuch, yet
they muſt not therefore be all thought ſuch.
II. Hearing the noiſe of a multitude paſſing by, he aſked what it
meant, v. 36. This we had not before. It teaches us that it is good to
be inquiſitive, and that thoſe who are ſo, ſome time or other find the be- -
nefit of it. Thoſe who want their ſight, ſhould make ſo much the better
uſe of their hearing, and when they cannot ſee with their own eyes,
ſhould, by aſking questions, make uſe of other people’s eyes. So this
blind man did, and by that means came to underſtand that Jeſus of Na-
zareth paſſed by, v. 37. It is good being in Chriſt’s way and, when
we have an opportunity of applying ourſelves to him, not to let it ſlip.
III. His prayer has in it a great deal both of faith and fervency;
Jeſus, thou Son of David, have mercy on ºne, v. 38. He owns Chriſt to
be the Son of David, the Meſſiah promiſed ; he believes him to be Jeſus
a Saviour, he believes he is able to help and ſuccour him, and earneſtly
* * * -
*
* * *
ST, LUKE, xix.
The Converſion of Zaccheus.
begs his favour; “Have mercy on me, pardon my fin, pity my miſery.” when they ſaw it, they all murmured; ſaying, that he was

Chriſt is a merciful King; thoſe that apply themſelves to him as the Son |
of David, ſhäll find him ſo, and aſk enough for themſelves when they
pray, Have mercy on us ; for Chriſt’s mercy includes all. . . . . .
IV. Thoſe who are in good earneſt for Chriſt’s favours and bleſſings,
will not be put by from the purſuit of them, though they meet with op-
poſition and rebuke. They who went along, chid him as troubleſome to
the Maſter, noiſy and impertinent, and bid him hold his peace; but he
went on with his petition, nay, the check given him was but as a dam |
to-a full ſtréam, which makes it ſwell ſo much the more; he “cried * - º
- - itó ſave that which was loſt. -
This hiſtory, • -
the löuder, Thou Son of David, have mercy on me.” Thoſe who
would ſpeed in prayer, muſt be importunate in prayer.
in the cloſe of the chapter, fpeaks the ſame thing with the parable in
the beginning of the chapter, that men ought always to pray, and not to
Jaint. sº -
V. Chriſt encourages poor beggars, whom men frown upon, and in-
vites them to come to him, and is ready to entertain them, and bid them
welcome; He commanded him. to be brought to him. Note, Chriſt has
more tenderneſs and compaſſion for diſtreſſed ſupplicants than any of his
followers have. Though Chriſt was upon his journey, yet he ſtopped
and stood, and commanded him to be brought to him. Thoſe who had
checked him muſt now lend him their hands to lead him to Chriſt.
VI. Though Chriſt knows all our wants, he will know them from
. us; (0.41.) What wilt thou that I ſhall do unto thee P By ſpreading
our caſe before God, with a particular repreſentation of our wants and
burthens, we teach ourſelves to value the mercy we are in purſuit of ; ;
and it is neceſſary that we ſhould, elſe we are not fit to receive it. This
man poured out his ſoul before Chriſt, when he ſaid, Lord, that I may ||
zeceive myſght.
lar occaſions. r -
VII. The prayer of faith, guided by Chriſt’s encouraging promiſes,
and grounded on them, ſhall not be in vain ; nay, it ſhall not only receive
Thus particular ſhould we be in prayer, upon particu-
an anſwer of peace, but of honour; (v. 42.) Chriſt ſaid, “Receive thy
| even the chief of publicans.
fight, thy faith has made thee whole.” True faith will produce fervency
in prayer, and both together will fetch in abundance of the fruits of
Chriſt’s favour ; and they are then doubly comfortable, when they come
in that way, when we are ſaved by faith. - -
VIII. The grace of Christ ought to be thankfully acknowledged to
the glory of God, v. 43. 1. The poor beggar himſelf, that had his fight
reſtored, followed Christ, glorifying God. Chriſt made it his buſineſs to
glorify his Father ; and thoſe whom he healed, then pleaſed him beſt,
when they praiſed God, as thoſe ſhall pleaſe God beſt, who praiſe Christ,
and do him honour ; for in “confeſſing that he is Lord, we give glory
to God the Father.” It is for the glory of God if we follow Christ, as |
thoſe will do, whoſe eyes are opened. 2. The people that ſaw it, could not
forbear giving praiſe to God, who had given ſuch power to the Son of
man, and by him had conferred ſuch favours on the ſons of men. Note,
‘We muſt give praiſe to God for his mercies to others as well as for mer-
cies to ourſelves. , -
CHAP. XIX.
In this chapter, we have, J. The converſion of Zaccheus the publican at Je-
*icho, v. 1... 10. II. The parable of the pounds which the king intrusted
with his ſervants, and of his rebellious citizens, v. 11...27. III. Christ’s
riding in triumph, (such triumph as it was,) into Jeruſalem ; and his
lamentation in proſpect of the ruin of that city, v. 28.44. IV. His
teaching in the temple, and casting of the buyers and ſellers out of it,
v. 45.48.
1. ANP Jeſus entered, and paſſed through Jericho. 2.
- A. And behold, there was a man named Zaccheus,
which was the chief among the publicans, and he was rich.
3. And he ſought to ſee Jeſus who he was, and could not
for the preſs, becauſe he was little of ſtature. 4. And he
'ran before, and climbed up into a ſycamore-tree to ſee
him ; for he was to paſs that way. 5. And when Jeſus
came to the place, he looked up, and ſaw him, and ſaid
unto him, Zaccheus, make haſte, and come down ; for tº:
day I muſt abide at thy houſe. 6. And he made haſte,
and came down, and received him joyfully. 7. And,
1 large ſouls, and are lively in ſpirit.
gone to be gueſt with. a man that is a finner. 8. And
| Zaccheus ſtood, and ſaid unto the Lord, Behold, Lord, the
|half of my goods I give to the poor; and if I have taken
any thing from any man by falſe accuſation, I reſtore him
four-fold. 9. And Jeſus ſaid unto him, This day is ſalva-
tion come to this houſe, foraſmuch as he alſo is the ſon of
Abraham. 10. For the Son of man is come to ſeek and
*
Many, no doubt, were converted to the faith of Chriſt, of whom no
"account is kept in the goſpels; but the converſion of ſome, whoſe caſe
had ſomething in it extraordinary, is recorded, as this of Zaccheus.
Chriſt paſſed through Jericho, v. l. That city was built under a curſe,
yet Chriſt honoured it with his preſence, for the goſpel takes away the
curſe. Though it ought not to have been built, yet it was not therefore
a fin to live in it when it was built. Chriſt, was now going from the
other ſide Jordan to Bethany near Jeruſalem, to raiſe Lazarus to life ;
when he was going to do one good work, he contrived to do many by
the way. He did good both to the ſouls and to the bodies of people ; we
have here an inſtance of the former. Obſerve, - - •, :
I. Who, and what, this Zaccheus was... - - - -
His name beſpeaks him a Jew: , Zaccai was a common name among
the Jews; they had a famous rabbin, much about this time, of that name.
Obſerve, - t
1. His calling, and the poſt he was in ; He was the chief among the
publicans, receiver-general; other publicans were officers under him; he
was, as ſome think, farmer of the cuſtoms. We often lead of publicans
| coming to Chriſt. But here was one that was chigſ of the publicans,
was in authority, that inquired after him. God has his remnant among
all ſorts ; Chriſt came to ſave even the chief of ſinners, and therefore
2. His circumſtances in the world were very confiderable; He was
rich. The inferior publicans were commonly men of broken fortunes,
and low in the world ; but he that was chief of the publicans, had raiſed
a good eſtate. Chriſt had lately ſhewed how hard it is for rich people to
enter into the kingdom of God, yet preſently produces an inſtance of one
rich man that had been loſt, and was found, and that not, as the prodigal,
by being reduced to want. ‘. º
II. How he came in Chriſt’s way, and what was the occaſion of his
acquaintance with him. - *
1. He had a great curioſity to ſee Jeſus, what kind of a man he was,
having heard great talk of him, v. 3. . It is natural to us, to come in
fight, if we can, of thoſe whoſe fame has filled our ears, as being apt to
imagine there is ſomething extraordinary in their countenances ; at leaſt,
he would be able to ſay hereafter, that he had ſeen ſuch and ſuch great
men. But the eye is not ſatisfied with ſeeing. We ſhould now ſeek to
ſee Jeſus with an eye of faith, to ſee who he is ; we ſhould addreſs our-
ſelves in holy ordinances with this in our eye, We would ſee Jeſus.
2. He could not get his curioſity gratified in this matter, becauſe he
was little, and the crowd was great. Chriſt did not ſtudy to shew him:
Jölf, was not carried on men’s ſhoulders, (as the pope is in proceſſion,)
that all men might ſee him, neither he nor his kingdom came with offſer.
vation ; he did not ride in an open chariot, as princes do, but, as one o
us, he was lost in a crowd; for that was the day of his humiliation.
Zaccheus was low of stature, and over-topped by all about him, ſo that
he could not get a fight of Jeſus. Many that are little of ſtature, have
Who would not rather be a Zac-
cheus than a Saul, though he was higher by head and shoulders than all
about him Let not thoſe that are little of ſtature, take thought of adding
cubits to it. - - w
3. Becauſe he would not diſappoint his curioſity, he forgot his gravity,
as chief of the publicans, and ran before, like a boy, and climbed up into
a ſycamore-tree, to ſee him. Note, Thoſe that fincerely deſire a fight
of Chriſt, will uſe the proper means for gaining a fight of him, and
will break through a deal of difficulty and oppoſition, and be willing to
take pains to ſee him. Thoſe that find themſelves little, muſt take all the
advantages they can get to raiſe themſelves to a fight of Chriſt, and
not be aſhamed to own that they need them, and all little enough. Let
not dwarfs deſpair, with good help, by aiming high to reach high.
III. The notice Chriſt took of him, the call he gave him to a further
acquaintance, (v. 5,) and the efficacy of that call, v. 6. . .
** 7.
The Converſion of Zaccheus.
*śT. ‘LUKE, xix.
1. Chriſt invited himſelf to Zaccheus' houſe; dot doubting ºf his hearty NHe makes it appear that there is a change in his heart, (and that is re-
welcome there ; nay, wherever Chriſt comes, as he brings his own enter- ºf pentance;) for there is a change in his way.
tainment along with him, ſo, he brings; his own, welcome, he opens the #
heart, and inclines it to receive him. Chriſt lºoked up into the tree, and
jaw Zaccheus. He came to look upon Chriſt; and ‘féſélved to take par.
ticular notice of him, but little thought of “being takeſ; notice of by
Chriſt. That was an honour too great; and too faraboye his merit, for
him to have any thought of. See how Chriſt prevented him with the
bleſſings of his goodneſs, and outdid his expectations; and ſee how he
encouraged very weak beginnings, and helped them forward. He that
had a mind to know Chriſt, ſhall be known of him ; he that only courted:
to ſee him, ſhall be admitted to converſe with him. Note, Thoſe that
are faithful in a little, ſhall be intruſted with more.' And ſometimes
thoſe that come to hear the word of Chriſt, as Zaccheus did, only for
curioſity, beyond what they thought of, have their conſciences awakened,
and their hearts changed. Chriſt called him by name, Zaccheus, for he
knows his choſen by name, are they not in his book 2 He might aſk, as
Nathanael did, (John 1. 48.) Whence knowest thou me 2 But before he
climbed the ſycamore-tree Chriſt ſaw him, and knew him. r
make haste, and come down. Thoſe that Chriſt calls, muſt come down,
muſt humble themſelves, and not think to climb to heaven by any righte-
ouſneſs of their own ; and they muſt make haſte, and come down, for de-
lays are dangerous.
it is not a matter that needs confideration, whether he ſhould welcome
ſuch a gueſt to his houſe. He muſt come down, for Chriſt intends this
day to bait at his houſe, and ſtay an hour or two with him. Behold, he
stands at the door, and knocks. - .
2. Zaccheus was overjoyed to have ſuch an honour put upon his houſe; }
{v. 6.) “He made haſte, and came down, and received him joyfully :” |
and his receiving of him into his houſe, was an indication and token of his
receiving of him into his heart. Note, When Chriſt calls to us, we muſt
make haste to anſwer his calls; and when he comes to us, we muſt receive .
him joyfully ; Lift up your heads, O ye gates. l
joyfully, who brings all good along with him, and, when he takes poſ-
ſeſſion of the ſoul, opens ſprings of joy there, which ſhall flow to eternity.
How often has Chriſt ſaid to us, Open to me, when we have, with the
ſpouſe, made excuſes, Cant. 5. 2, 3. Zaccheus' forwardneſs to receive
Chriſt will ſhame us. We have not now Chriſt to entertain in our houſes,
but we have his diſciples, and what is done to them he takes as done to
himſelf. -
IV. The offence which the people took at this kind greeting between
Chriſt and Zaccheus. Thoſe narrow-ſouled cenſorious Jews murmured,
faying that he was gone to be a Guest with a man that is a finner, wap2.
&gaprax; ºpi–with a ſºnſul man; and were not they themſelves finful;
men Was it not Chriſt’s errand into the world, to ſeek and ſave men;
that are ſinners P But Zaccheus they think to be a finner above all men
that dwelt in Jericho; ſuch a finner as was not fit to be converſed with. .
Now this was very unjuſt to blame Chriſt for going to his houſe; for,
1. Though he was a publican, and many of the publicans were bad men,
it did not therefore follow that they were all ſo; we muſt take heed of
condemning men in the lump, or by common fame, for at God’s bar
every man will be judged as he is. 2. Though he had been a ſinner,
it did not therefore follow that he was now as bad as he had been ;
though they knew his paſt life to be bad, Chriſt might know his preſent
frame to be good. God allows room for repentance, and ſo muſt we.
3. Though he was now a sinner, they ought not to blame Chriſt for going
to him, becauſe he was in no danger of getting hurt by a finner, but in
great hopes of doing good to a finner; whither ſhould the phyſician go
but to the fick? Yet ſee how that which is well done, may be ill con-
strued. . - -
V. The proofs which Zaccheus gave publicly, that, though he had
been a sinner, he was now a penitent, and a true convert, v. 8. He does
not expect to be juſtified by his works as the Phariſee who boaſted of
what he had done, but by his good works he will, through the grace of
God, evidence the sincerity of his faith and repentance ; and here he de-
clares what his determination was. He makes this declaration standing,
that he might be ſeen and heard by thoſe, who murmured at Chriſt for
-coming to his houſe; with the mouth confeſſion is made of repentance as
well as faith. He stood, which denotes his ſaying it deliberately and
with ſolemnity, in the nature of a vow to God. He addreſſed himſelf
to Chriſt in it, not to the people, (they were not to be his judges,) but
to the Lord, and he stands as it were at his bar. What we do that is
ood we muſt do as unto him ; we muſt appeal to him, and approve our-
#. to him, in our integrity, in all our good purpoſes and reſolutions.
Vol. IV. No. 84.
He bid him ||
Zaccheus muſt not heſitate, but haſten ; he knows |
We may well receive him ||
| tion that a thief was to make, Exod. 22. l.
His reſolutiºns are of ſecond-table duties ; for Chriſt, upon all occa-
iſions, laid great ſtreſs on them; and they are ſuch as are ſuited to his
| carºdition and chara&ter; for in them will beſt appear the truth of our
repentance. . . . . - wº- . -
1. Zaccheus had a good eſtate, and, whereas he had been in it hithertº
•laying up treaſure for himſelf, and doing hurt to himſelf, now he reſolves
that for the future he will be all toward God, and do good to others with
it; Behold, Lord, the half of my goods I give to the poor. Not, “I will
give it by my will when I die,” but, “I do give it now.” Probably;
He had heard of the command of trial which Chriſt gave to another rich
man, to ſell what he had, and give to the poor, (Matth. 19. 21.) and
how he broke with Chriſt upon it. “But ſo will not I,” ſaith Zac-
cheus, “I agree to it at the firſt word ; though hitherto I have been
uncharitable to the poor, now I will relieve them, and give ſo much the
more for having neglected the duty ſo long ; even the half of my goods.
This is a very large proportion to be ſet apart for works of piety and
charity. The Jews uſed to ſay that a fifth part of a man’s income yearly
was very fair to be given to pious uſes, and about that ſhare the law di-
rečted; but Zaccheus would go much further, and give one moiety to
the poor ; which would oblige him to retrench all his extravagant ex-
penſes, as his retrenching of thoſe would enable him to relieve many with
his ſuperfluities. If we were but more temperate and ſelf-denying, we
ſhould be more charitable; and were we content with leſs ourſelves, we
ſhould have the more to give to them that need. This he mentions here
| as a fruit of his repentance. Note, It well becomes converts to God to
be charitable to the poor. -
2. Zaccheus was conſcious to himſelf that he had not gotten all he had
homeſtly and fairly, but ſome by indireét and unlawful means, and of what
he had gotten by ſuch means he promiſes to make reſtitution; “If I
have taken anything from any man by falſe accuſation, or if I have wronged
any man in the way of my buſineſs as a publican, exacting more than was
appointed, I promiſe to reſtore him four-fold.” This was the reſtitu-
(1.) He ſeems plainly to
own that he had done wrong ; his office, as a publican, gave him oppor-
tunity to do wrong, impoſing upon the merchants, to curry favour with
the government. True penitents will own themſelves not only in ge-
neral guilty before God, but will particularly refle&t upon that which
has been their own iniquity, and which, by reaſon of their buſineſs and
employment in the world, has moſt eaſily beſet them. (2.) That he
had done wrong by falſe accuſation ; this was the temptation of the pub-
licans, which John Baptiſt had warned them of particularly, Luke 3. 14.
They had the ear of the government, and every thing would be ſtretched
in favour of the revenue, which gave them an opportunity of gratifying
their revenge if they bore a man any ill-will. (3.) He promiſes to re-
ſtore four-fold, as far as he could recolle&t or find by his books that he
had wronged any man. He does not ſay, “If I be ſued, and compelled
to it, I will make reſtitution ;” (ſome are honest when they cannot help
it;) but he will do it voluntarily, It ſhall be my own act and deed. Note,
Thoſe who are convinced of having done wrong, cannot evidence the fin-
cerity of their repentance but by making restitution. Obſerve, He does
not think that his giving of half his eſtate to the poor, will atone for the
wrong he has done; God hates robbery for burnt-offerings, and we muſt
firſt do justly and then love mercy. It is no charity, but hypocriſy, to
give that which is none of our own ; and we are not to reckon that our
own which we have not come homeſtly by, nor that our own which is
not ſo, when all our debts are paid, and reſtitution made for wrong
done. - . - - -
VI. Chriſt's approbation and acceptance of Zaccheus' converſion,
by which alſo he cleared himſelf from any imputation in going to be a
Gueſt with him, v. 9, 10. -
1. Zaccheus is declared to be now a happy man; now he is turned
from fin to God, now he has bid Chriſt welcome to his houſe, and is be-
come an honeſt charitable good man : This day is ſalvačo §§. this
houſe. Now that he is converted, he is, in effect, ſaved, Javed 'fröm his
fins, from the guilt of them, from the power of them ; aff the benefits of
ſalvation are his ; Chriſt is come to his houſe, and where Chriſt comes,
he brings ſalvation along with him ; he is, and will be, the Author of
eternal ſalvation to all that own him as Zaccheus did. Yet this is not
all. Salvation this day comes to his hoſe. (1.) When Zaccheus be-
comes a convert, he will be, more than he, had been, a blessing to his
houſe. He will bring the 'means of grace and ſalvation to his houſe, for
|be is a ſon of Abraham indeed *** therefore, like Abraham, will
- 6



* * , - - .
2 * * r - * , * ... • rº g * ,
- ** -- - *
N
gain, troubles his own hoiſe, and brings a curſe upon it; (Hab. 2. 9...)
Put he that is charitable to the poor, does a kindneſs to his own houſe,
and brings a bleſfing upon it and ſalvation to it, temporal at leaſt, Pſ. |
112. 8. (2.) When Zaccheus is brought to Chriſt himſelf, his family |
alſo become related to Chriſt, and his children are admitted members of
Abraham, and therefore intereſted in God’s covenant with Abraham,
that blessing of Abraham, which comes upon the publicans, upon the Gen-
tiles, through faith, that God will be a God to them and to their children ;
and therefore, when he believes, ſalvation comes to his houſe, as to the
gaoler's to whom it was ſaid, Believe in the Lord Jeſus Chriſt, and thou.
shalt be ſaved and thine houſe, A&ts 16. 31.
of Abraham, but, being a publican, he was deemed a heathen ; they are
put upon a level, Matth. 18. 17. And as ſuch the Jews were ſhy of
converſing with him, and expected Chriſt ſhould be ſo ; but he ſhews
that, being a true penitent, he is become rectus in curia—upright, in
court, as good a ſon of Abraham as if he had never been a publican,
which therefore ought not to be mentioned againſt him.
2. What Chriſt had done to make him, in particular, a happy Iman,
was conſonant to the great deſign and intention of his coming into the
world; (v. 10.) with the ſame argument he had before juſtified his con-
verfing with publicans, Matth. 9, 13. There he pleaded, that he came
to call sinners to repentance; now that he came to ſeek and ſave that which
was lost; r. &woxwais—the lost thing. Obſerve, (1.) The deplorable
caſe of the ſons of men; they were lost; but here the whole race of man-
#ind is ſpoken of as one body. Note, The whole world of mankind, by
the fall, is become a lost world; loſt, as a city is loſt when it is revolted
to the rebels; as a traveller is loſt when he has miſſed his way in a wil-
derneſs; as a fick man is lost when his diſeaſe is incurable; or as a pri-
foner is loſt when ſentence is paſſed upon him. (2.) The gracious de-
sign of the Son of God; he came to ſeek and ſave, to ſeek in order to
ſaving. He came from heaven to earth, (a long journey !) to ſeek that
which was lost, (which had wandered and gone astray,) and to bring it
back; (Matth. 18. 11, 12.) and to ſave that which was loſt, which was
periſhing, and in a manner deſtroyed and cut off. Chriſt undertook the
cauſe when it was given up for lost ; undertook to bring thoſe to them-
Obſerve, Chriſt came |
His defign was to ſave, when |
In proſecution of that deſign, he
felves, that were lost to God and all goodneſs.
into this loſt world, to ſeek and ſave it.
there was not ſalvation in any other.
fought, took all probable means, to effect that ſalvation. He ſeeks thoſe
that were not worth ſeeking to ; he ſeeks thoſe that ſought him not,
and aſked not for him, as Zaccheus here. -
11. And as they heard theſe things, he added, and
ſpake a parable, becauſe he was nigh to Jeruſalem, and
Becauſe they thought that the kingdom of God ſhould im-
mediately appear. 12. He ſaid therefore, A certain noble-
man went into a far country, to receive for himſelf a
kingdom, and to return. 13. And he called his ten ſer-
vants, and delivered them ten pounds, and ſaid unto them,
Occupy till I come. , 14. But his citizens hated him, and
ſent a meſſage after him, ſaying, We will not have this
man to reign over us. 15. And it came to paſs, that
when he was returned, having received the kingdom, then
he commanded theſe ſervants to be called unto him, to
whom he had given the money, that he might know how
much every man had gained by trading. 16. Then came
the firſt, ſaying, Lord, thy pound hath gained ten pounds.
17. And he ſaid unto him, Well, thou good ſervant : be-
cauſe thou haſt been faithful in a very little, have thou
authority over ten cities. 18. And the ſecond came, ſay-
ing, Lord, thy pound hath gained five pounds. , 19. And
he ſaid likewiſe to him, Be thou alſo over five cities. 20.
And another came, ſaying, Lord, behold, here is thy pound
which I have kept laid up in a napkin : 21. For I feared
thee, becauſe thou art an auſtere man : thou takeſt up that
thou layeſt not down, and reapeſt that thou didſt not ſow.
teach his houſehold to keep the way of the Lord, He that is greedy of |
Zaccheus is by birth a ſon ||
|
The Nobleman and his Servants,

22, And he ſaith unto him, Out of thine own mouth will
I judge thee, thou wicked ſervant. Thou kneweſt that I
was an auſtere man, taking up that I laid not down, and
reaping that I did not ſow: 23. Wherefore then gaveft
- * > . . » . . . e. * | not thou my money into the bank, that at my coming I
his church, and ſo ſalvation comes to his houſe, for that he is a ſon off might have required mine own with uſury 24. And he
ſaid unto them that ſtood by, Take from him the pound,
and give it to him that hath ten pounds. 25. (And they
ſaid unto him, Lord, he hath ten pounds.), 26. For I ſay
unto you, that unto every one which hath ſhall be given:
and from him that hath not, even that he hath ſhall be
taken away from him, 27. But thoſe mine enemies
which would not that I ſhould reign over them, bring
hither, and ſlay them before me. - «
Our Lord Jeſus is now upon his way to Jeruſalem, to his laſt paſſover,
when he was to ſuffer and die ; now here we are told, . - ---
I. How the expectation of his friends were raiſed upon this occaſion ;
“They thought that the kingdom of God ſhould immediately appear,
v. 11. The Phariſees expected it about this time, (ch. 17. 20.) and,
it ſeems, ſo did Chriſt’s own diſciples ; but they both had a miſtaken
notion of it. The Phariſees thought that it muſt be introduced by ſome
other temporal prince or potentate: The diſciples thought that their
Maſter ſhould introduce it, but with temporal pomp and power, which,
with the power he had to work miracles, they knew he could clothe him-
ſelf with in a ſhort time, whenever he pleaſed. Jeruſalem they concluded
muſt be the ſeat of his kingdom, and therefore now that he is going di-
rečtly thither, they doubt not but in a little time to ſee him upon the
throne there. Note, Even good men are ſubjećt to miſtakes concerning
the kingdom of Chriſt, and to form wrong motions of it, and are ready
to think that ſhould immediately appear, which is reſerved for hereafter.
II. How their expectations were checked, and the miſtakes rectified
upon which they were founded; and this he does in three things. -
1. They expe&ted that he ſhould appear in his glory now preſently,
but he tells them that he muſt not be publicly inſtalled in his kingdom
of a great while yet. He is like a certain nobleman, 2,Spwirós ris ivysvºs
—a certain man of high birth, (ſo Dr. Hammond,) for he is the Lord
from heaven, and is entitled by birth to the kingdom ; but he goes into
a far country, to receive for himſelf a kingdom. Chriſt muſt go to heaven
to fit down at the right hand of the Father there, and to receive from
him honour and glory, before the Spirit was poured out, by which his
kingdom was to be ſet up on earth, and before a church was to be ſet
up for him in the Gentile world. He muſt receive the kingdom, and
then return. Chriſt returned when the Spirit was poured out ; when
Jeruſalem was deſtroyed, by which time that generation, both of friends
and enemies, which he had perſonally converſed with, was wholly worn
off by death, and gone to give up their account. But his chief return
here meant, is that at the great day, which we are yet in expectation of.
| That which they thought ſhould immediately appear, Chriſt tells them
will not appear, till this ſame Jeſus, which is taken into heaven, ſhall in
like manner come again ; ſee A&ts 1, 11. -
2. They expected that his apoſtles and immediate attendants ſhould
be advanced to dignity and honour ; that they ſhould all be made princes
and peers, privy-counſellors and judges, and have all the pomp and pre-
ferments of the court, and of the town ; but Chriſt here tells them, that,
inſtead of that, he deſigned them to be men of busineſs, they muſt ex-
pećt no other preferment in this world than that of the trading end of
the town ; he would ſet them up with a ſtock under their hands, that
they might employ it themſelves, in ſerving him and the intereſt of his
kingdom among men. This is the true honour of a chriſtian and a mini-
ſter, which if we be as we ought to be truly ambitious of, we ſhall be
able to look upon all temporal hoaours with a holy contempt. The
apoſtles had dreamed of sitting on his right hand, and on his left, in his
kingdom, enjoying eaſe after their preſent toil, and honour after the pre-
ſent contempt put upon them, and were pleaſing themſelves with this
dream; but Chriſt tells them that which, if they underſtood it aright,
would fill them with care, and concern, and ſerious thoughts, inſtead of
thoſe aſpiring ones which they filled their heads with. -
(1.) They have a great work to do now ; their Maſter, leaves them,
to receive his kingdom, and, at parting, he gives each of them a pound,
st. LUKE, xix.
The Nobleman and his Servants.
which, the margin of our common Bibles tells us, amounts in our money
to three pounds and half a crown ; this ſignifies the ſame thing with the
talents in the parable that is parallel to this, (Matth, 25.) all the gifts |
with which Chriſt’s apoſtles were endued, and the advantages:and capa- ||
cities which they had, of ſerving the intereſts of Chriſt in the world, and
others, both miniſters and chriſtians, like them in a lower degree. But
erhaps it is in the parable thus repreſented, to make them the more
i. their honour in this world is only that of traders, and that not
of firſt-rate merchants, who have vaſt ſtocks to begin upon, but that of
poor traders, who muſt take a great deal of care and pains to make any
, thing of what they have. - . . ;
. He gave theſe pounds to his ſervants, not to buy rich liveries, much
leſs robes, and a ſplendid equipage, for themſelves to appearin, as they
expected, but with this charge, Occupy till I come. Or, º it might
much better be tranſlated,) Trade till I come, Tigaypºlºgo.g.9s—Be buſy.
fo the word properly ſignifies ; “You are ſent forth to preach the
goſpel, to ſet up a church for Chriſt in the world, to bring the nations to:
the obedience of faith, and to build them up in it; ?e shall receive power
to do this, for ye ſhall be filled with the Holy Ghost,” A&ts 1.8. When
Chriſt breathed on the eleven diſciples, ſaying, Receive ye the Holy
Ghost, then he delivered them ten pounds. “Now,” faith he, “mind
your buſineſs, and make a buſineſs of it; ſet about it in good earneſt,
and ſtick to it ; lay out yourſelves to do all the good you can to the
ſouls of men, and to gather them in to Chriſt.” Note, [1..] Allchriſ-
tians have busineſs to do for Chriſt in this world, and miniſters eſpecially;
the one was not baptized, nor the other ordained, to be idle. [2.] Thoſe
that are called to buſineſs for Chriſt, he furniſhes with gifts neceſſary
for their buſineſs ; and, on the other hand, from thoſe to whom he gives
power he expects ſervice. He delivers the pounds with this charge, Go
work, go trade. “The manifeſtation of the Spirit is given to every
man, to profit withal,” 1 Cor. 12. 7. And as every one has received
the gifts, ſo let him minister the ſame, 1 Pet. 4, 10. [3.J We muſt con- .
tinue to mind our buſineſs till our maſter comes, whatever difficulties or
oppoſitions we may meet with in it; thoſe only that endure to the end,
ſhall be ſaved. -
... (2.) They have a great account to make ſhortly. Theſe ſervants are
called to him, to ſhew what uſe they made of the gifts they were digni-
fied with, what ſervice they had done to Chriſt, and what good to the
ſouls of men, “ that he might know what every man had gained by trad-
ing.” Note, [1..] They that trade diligently and faithfully in the ſer-
vice of Chriſt, ſhall be gainers ; we cannot ſay ſo of the buſineſs of the
world, many a labouring tradeſman has been a loſer, but thoſe that trade
for Chriſt, ſhall be gainers; though Iſrael be not gathered, yet they will
be glorious, [2.] The converſion of ſouls is the winning of them ; every
true convert is clear gain to Jeſus Chriſt. Miniſters are but factors for
him, and to him they muſt give an account what fiſh they have incloſed
in the goſpel-net ; what gueſts they have prevailed with, to come to the
wedding-ſupper ; that is, what they have gained by trading. Now in
the account given up, obſerve, . . º
First, The good account which was given by ſome of the ſervants,
and the maſter’s approbation of them. Two ſuch are inſtanced, v.
16, 19. - -
1. They had both made confiderable improvements, but not both
alike; one had gained ten pounds by his trading, and another five. Thoſe
that are diligent and faithful in ſerving Chriſt, are commonly bleſſed in
being made bleſfings to the places where they live. They ſhall ſee the
travail of their ſoul, and not labour in vain. And yet, all that are alike
faithful, are not alike ſucceſsful. And perhaps though they were both
faithful, it is intimated that one of them took more pains, and applied
himſelf more cloſely to his buſineſs, than the other, and ſped accordingly.
Bleſſed Paul was ſurely this ſervant that gained ten pounds, double to
what any of the reſt did, for he “laboured more abundantly than they
all, and fully preached the goſpel of Chriſt.” -
2. They both acknowledged their obligations to their Maſter, for in-
truſting them with theſe abilities and opportunities to do him ſervice;
Ilord, it is not my induſtry, but thy pound, that has gained ten pounds.
Note, God muſt have all the glory of all our gains ; not unto us, but
unto him, muſt be the praiſes, Pſ. 115. 1. Paul, who gained the ten
pounds, acknowledges, “I laboured, yet not I. By the grace of God, I |
am what I am, and do what I do ; and his grace was not in vain,” I Cor.
35. 10, “He will not ſpeak of what he had done, but of what God had
done by him, Rom. 15. 18,
3. They were both commended for their fidelity and induſtry; Wall |
done, ihou good ſervant, v. 17. And to the other he ſaid likewiſe, }
v. 19. Note, They who do that which is good, ſhall have praiſe of the
ſame. Do well, and Chriſt will ſay to thee, Hell done; and if he ſaith
Well done, the matter is not great who faith otherwiſe, See Gen. 4, 7.
4. They were preferred in proportion to the improvement they had
made ; “ Becaſ; thou haſ been faithful in a very little, and didſt not ſay,
* As good fit ſtill as go to trade with one pound, what can one do with
ſo ſmall a ſtock º’ but didſt humbly and honeſtly apply thyſelf to the
improvement of that, have thou authority over ten cities.” Note, Thoſe
are in a fair way to riſe, who are content to begin low. “He that has
uſed the office of a deacon well, purchaſeth to himſelf a good degree,”
| Tim. 3. 13. Two things are hereby promiſed the apoſtles; (1.)
That, when they have taken pains to plant many churches, they ſhall have
the ſatisfaction and honour of preſiding in them, and governing among
them ; they ſhall have great reſpect paid them, and have a great intereſt
in the love and eſteem of good chriſtians. He that keepeth the fig-tree,
shall eat the fruit thereof; and he that laboureth in the word and doctrine,
ſhall be counted worthy of double honour. (2.) That, when they have
ſerved their generation according to the will of Chriſt, though they paſs
through this world deſpiſed and trampled upon, and perhaps paſs out of
it under diſgrace and perſecution, as the apoſtles did, yet in the other
world they ſhall reign as kings with Chriſt, ſhall fit with him on his
throne, ſhall have power over the nations, Rev. 2.26. The happineſs of
heaven will be a much greater advancement to a good miniſter or chriſ.
tian, than it would be to a poor tradeſman, that with much ado had
cleared ten pounds, to be made governor of ten cities. He that had
gained but five pounds, had dominion over five cities. This intimates that
there are degrees of glory in heaven; every veſſel will be alike full, but
not alike large, . And the degrees of glory there, will be according to
the degrees of uſefulneſs here.
Secondly, The bad account that was given by one of them, and the
ſentence paſſed upon him, for his ſlothfulneſs and unfaithfulneſs,
v. 20, &c. -
1. He owned that he had not traded with the pound with which he
i had been intruſted ; (v. 20.) “Lord, behold, here is thy pound; it is true,
I have not made it more, but withal I have not made it leſs; I have kept
it ſafe laid up in a napkin.” This repreſents the careleſſneſs of thoſe
who have gifts, but never lay out themſelves to do good with them;
it is all one to them, whether the intereſts of Chriſt's kingdom fink or
ſwim, go backward or forward; for their parts, they will take no care
about it, no pains, be at no expenſes, run no hazard; thoſe are the ſer-
vants that lay up their pound in a napkin ; who think it is enough to ſay
that they have done no hurt in the world, but did no good.
2. He juſtified himſelf in his omiſfion, with a plea that made the matter
worſe and not better; (v. 21.) “I feared thee, becauſe thou art an
auſtere man,” rigid and ſevere, &ySpoºr& divºnpos sſ. Austere is the Greek
word itſelf; a sharp man ; Thou takest up that thou laidſt not down. He
thought that his maſter put a hardſhip upon his ſervants, when he re.
quired and expected the improvement of their pounds, and that it was
reaping where he did not ſow, whereas really it was reaping where he had
ſown, and, as the huſbandman, expects in proportion to what he had
ſown. He had no reaſon to fear his maſter’s auſterity, nor blame his ex-
pećtations, but this was a mere ſham ; a frivolous groundleſs excuſe for
his idleneſs, which there was no manner of colour for. Note, The pleas
of ſlothful profeſſors, when they come to be examined, will be found
more to their shame than in their juſtification.
3. His excuſe is turned upon him ; (v. 22.) “Out of thine own mouth
will I judge thee, thou wicked ſervant.” He will be condemned by his
crime, but ſelf-condemned by his plea. “If thou didſt look upon it as
hard, that I ſhould expect the prophets of thy trading, which would
have been the greater profit; yet, if thou hadſt had any regard to my in-
tereſt, thou mighteſt have put it into the bank, into ſome of the funds, that
I might have had, not only mine own, but mine own with wſtºry; which,
though a leſs advantage, would have been ſome.” If he durſt not trade,
for fear of lºft.ng the principal, and ſo being made accountable to his
lord for it, though it was loſt, which he pretends, yet that would be no
excuſe for his not ſetting it out to intereſt, where it would be ſure.
Note, Whatever may be the pretences of ſlothful profeſſors, in excuſe of
their ſlothfulneſs, the true reaſon of it is a reigning indifference to the
intereſts of Chriſt and his kingdom, and their coldneſs therein. They
care not whether religion gets ground or loſes ground, ſo they can but
live at eaſe. . - .
4. His pound is taken from him, v. 24. It is fit that thoſe ſhould loſe
their gifts, who will not uſe their gifts; and that thoſe who have dealt
falſely, ſhould be no longer truſted. Thoſe who will not ſerve their Maſ.
ST. LUKE, XIX,
ter with what he beſtows upon them, why ſhould
themſelves with it? Take from him the pound.
they be ſuffered to ſerve
(Lord, he has ten pounds, v. 25.) it is anſwered, (v. 26.) Unto every one
that hath ſhall be given. It is the rule of juſtice, (1.) That thoſe ſhould
be moſt encouraged, who have been moſt induſtrious, and that thoſe who
have laid out themſelves moſt to do good, ſhould have their opportuni-
ties of doing good enlarged, and be put into a higher and more entenſive
fphere of uſefulneſs. #. him that hath gotten ſhall be more given, that
he may be in a capacity to get more. (2.) That thoſe who have their
gifts, as if they had them not, who have them to no purpoſe, who do no
good with them, ſhould be deprived of them. Thoſe who endeavour to
increaſe the grace they have, God will increaſe it; thoſe who neglect it,
and ſuffer it to decline, can expect no other than that God ſhould do ſo
too. This needful warning Chriſt gives to his diſciples, left, while they
were gaping for honours on earth, they ſhould neglect their buſineſs, and
ſo come ſhort of their happineſs in heaven. - -
3. Another thing they expected was, that, when the kingdom of God
ſhould appear, the body of the Jewiſh nation ſhould immediately fall in
with it, and ſubmit to it, and all their averſions to Chriſt and his goſpel
ſhould immediately vaniſh ; but Chriſt tells them that, after his depar-
ture, the generality of them would perfiſt in their obſtinacy and rebellion,
and it would be their ruin. This is ſhewed here,
(1.) In the meſſage which his citizens ſent after him, v. 14. They
not only oppoſed him, while he was in obſcurity, but, when he was gone
into glory, to be inveſted in his kingdom, then they continued their en-
mity to him, proteſted againſt his dominion, and ſaid, We will not have |
this man to reign over us. [1..] This was fulfilled in the prevailing infi-
delity of the Jews after the aſcenfion of Chriſt, and the ſetting up of the
goſpel-kingdom ; they would not ſubmit their necks to his yoke, nor
touch the top of his golden ſceptre. They ſaid, Let us break his bands
in ſunder, 'Pſ. 2. 1.3. Aćts 4, 26. [2] It ſpeaks the language of
all unbelievers; they could be content that Chriſt ſhould ſave them,
but they will not have him to reign over them; whereas Chriſt is a Savi-
- i. to thoſe only to whom he is a Prince, and who are willing to obey
III] . ſ -
(2.) In the ſentence paſſed upon them at his return ; (v. 27.) Thoſe
mine enemies bring hither. When his faithful ſubjećts are preferred and
rewarded, then he will take vengeance on his enemies; and particularly
on the Jewiſh nation, the doom of which is here read. When Chriſt
had ſet up his goſpel-kingdom, and thereby put reputation upon the goſ-
pel-miniſtry, then he comes to reckon with the Jews ; then it is remem-
bered againſt them, that they had particularly diſclaimed and proteſted
againſt his kingly office, when they ſaid, We have no king but Caeſar, nor
would own him for their King ; they appealed to Caeſar, and to Caeſar
they ſhall go ; Caeſar ſhall be their ruin. Then the kingdom of God ap-
peared, when vengeance was taken on theſe irreconcilable enemies to
Chriſt and his government; they were brought forth, and ſlain before
him. Never was ſo much ſlaughter made in any war as in the wars of
the Jews. That nation lived to ſee chriſtianity vićtorious in the Gentile
world, in ſpite of their enmity and oppoſition to it, and then it was taken
away as droſs. The wrath of Chriſt came upon them to the uttermoſt,
(1 Theſſ. 2. 15, 16.) and their deſtruction redounded very much to the
honour of Chriſt and the peace of the church. But this is applicable to
all others who persist in their infidelity, and will undoubtedly periſh in it.
Note, [1..] Utter ruin will certainly be the portion of all Chriſt’s ene-
mies; in the day of vengeance they ſhall all be brought forth, and ſlain
before him. Bring them hither, to be made a ſpectacle to ſaints and an-
gels; ſee Joſh. 10. 22, 24. Bring them hither, that they may ſee the
glory and happineſs of Chriſt and his followers, whom they hated and
perſecuted. Bring them hither, to have their frivolous pleas overruled,
and to receive ſentence according to their merits. Bring them, and slay
them before me, as Agag before Samuel. The Saviour whom they have
ſlighted, will ſtand by, and ſee them ſlain, and not interpoſe on their be-
half. [2.] Thoſe that will not have Chriſt to reign over them, ſhall be
reputed and dealt with as his enemies. We are ready to think that none
are Chriſt's enemies but perſecutors of chriſtianity, or ſcoffers at leaſt ;
but you ſee that thoſe will be accounted ſo, that diſlike the terms of ſal-
vation, will not ſubmit to Chriſt’s yoke, but will be their own maſters.
Note, Whoever will not be ruled by the grace of Chriſt, will inevitably
be ruined by the wrath of Chriſt. -
Chriſt's Entrance into Jeruſalem.
* cending up to Jeruſalem. 29. And it came to paſs, when
5. It is gi him that had he t ds, when this w | he was come nigh to Bethphage and Bethany, at the mount
p., it is given to him that had got the ten pounds. en this was it * Iº * is Aliſº
objected againſt by the ſtanders-by, becauſe he had ſo much already, # called the mount of Olives, he ſent two of his diſciples, 30.
| Saying, Go ye into the village over againſt you ; in the
which, at your entering, ye ſhall find a colt tied, whereon.
yet never man ſat : looſe him, and bring him hither. 31.
And if any man aſk you, Why do ye looſe him & Thus
ſhall ye ſay unto him, Becauſe the Lord hath need of him.
32. And they that were ſent, went their way, and found
even as he had ſaid unto them. 33. And as they were
|looſing the colt, the owners thereof ſaid unto them, Why
looſe ye the colt 34. And they ſaid, The Lord hath need
of him. 35. And they brought him to Jeſus: and they
caſt their garments upon the colt, and they ſet Jeſus there-
on. 36. And as he went, they ſpread their clothes in the
way. 37. And when he was come nigh, even now at the
deſcent of the mount of Olives, the whole multitude of
the diſciples began to rejoice, and praiſe God with a loud
voice, for all the mighty works that they had ſeen, 38.
Saying, Bleſſed be the King that cometh in the name of
the Lord: peace in heaven, and glory in the higheſt. 39.
And ſome of the Phariſees from among the multitude ſaid
unto him, Maſter, rebuke thy diſciples. 40. And he an-
ſwered and ſaid unto them, I tell you, that if theſe ſhould
| hold their peace, the ſtones would immediately cry out.
We have here the ſame account of Chriſt’s riding in ſome ſort of tri-
umph, (ſuch as it was,) into Jeruſalem, which we had before in Matthew
and Mark ; let us therefore here only obſerve, .
I. Jeſus Chriſt was forward and willing to ſuffer and die for us. He
went forward, bound in the Spirit, to Jeruſalem, knowing very well the
things that ſhould befall him there, and yet he went before, aſcending up
to Jeruſalem, v. 28. He was the foremoſt of the company, as if he longed
to be upon the ſpot, longed to engage, to take the field, and to enter
upon ačtion. Was he ſo forward to ſuffer and die for us, and ſhall we
draw back from any ſervice we are capable of doing for him : -
II. It was no ways inconfiſtent either with Chriſt’s humility, or with
his preſent ſtate of humiliation, to make a public entry into Jeruſalem a
little before he died. Thus he made himſelf to be the more taken notice
of, that the ignominy of his death might appear the greater. :
III. Chriſt is entitled to a dominion over all the creatures, and may
uſe them when and as he pleaſes. No man has a property in his eſtate
againſt Chriſt, but that his title is prior and ſuperior. Chriſt ſent to
fetch an aſ and her colt from their owner's and master’s crib, when he
had occaſion for their ſervice, and might do ſo, for all the beasts of the
jorest are his, and the tame beaſts too. -
IV. Chriſt has all men’s hearts both under his eye and in his hand.
He could influence thoſe to whom the aſs and the colt belonged, to con-
ſent to their taking them away, as ſoon as they were told that the Lord
had occaſion for them. - . .
.V. Thoſe that go on Chriſt’s errands, are ſure to ſpeed; (v. 82.)
They that were ſent, found what he told them they ſhould find, and the
owners willing to part with them. It is a comfort to Chriſt’s meſſengers,
that, what they are ſent for, if indeed the Lord has occaſion for it, they
ſhall bring it. r - . . .
VI. The diſciples of Chriſt, who fetch that for him from others, which
he has occaſion for, and which they have not, ſhould not think that
enough, but, whatever they have themſelves, wherewith he may be ſerved
and honoured, they ſhould be ready to ſerve him with it. Many can be
willing to attend Chriſt at other people’s expenſe, who care not at being
at any charge upon him themſelves; but thoſe diſciples not only fetched
the aſs’s colt for him, but cast their own garments upon the colt, and were
willing that thoſe ſhould be uſed for his trappings. - •
VII. Chriſt’s triumphs are the matter of his diſciples’ praiſes.
When
| Chriſt came nigh to Jeruſalem, God put it of a ſudden into the hearts of
the whole multitude of the diſtiples, not to the twelve only, but abundance
more, that were diſciples at large, to rejoice, and praiſe God; (v. 37.)
28. And when he had thus ſpoken, he went before, aſ
and their ſpreading of their clothes in the way, (v. 36.) was a common

º 'st. LUKE, XIX. The Doom of Jeruſalem lamented.
expreſſion of joy, as at the feaſt of tabernacles. Obſerve;1. What was the h it, and the many tately ſtrućtures in it, and his eye affeded his heart, and
matter or occaſion of their joy and praiſe. They praiſed God for all the his heart his eye again. See here, 1. What a tender ſpirit Chriſt was
}of ; we never read that he laughed, but we often find him in tears. In
mighty works they had ſeen, all the miracles Chriſt had wrought, eſpe-ſº
eially the raiſing of Lazarus, which is particularly mentioned, John 12, this very place his father David wept, and thoſe that were with him,
17, 18. That brought others to mind, for freſh miracles and mercies
ſhould revive the remembrance of the former. 2. How they expreſſed
their joy and praiſe; (v. 38.) Bleſſed be the King that comes in the name
of the Lord; Chriſt is the King, he comes in the name of the Lord, clothed
with a divine authority, commiſſioned from heaven to give law, and treat
of peace ; blºſſed be he. Let us praiſe him, let God proſper him. He is
bleſſed for ever, and we will ſpeak well of him. Péâce in heaven. Let
the God of heaven ſend peace and ſucceſs to his undertaking, and then
there will be glory in the highest. . It will redound to the glory of the
moſt high God; and the angels, the glorious inhabitants of the upper
world, will give him the glory of it. - 8. this ſong of the ſaints on
earth with that of the angels; (ch. 2. 14.) they both agree to give
glory to God in the higheſt, there the praiſes of both centre; the angels
fay, On earth peace, rejoicing in the benefit which men on earth have b
Chriſt; the ſaints ſay, Peace in heaven, rejoicing in the benefit which the
angels have by Chriſt; ſuch is the communion we have with the holy an-
gels, that, as they rejoice in the peace on earth, ſo we rejoice in the peace
in heaven, the peace God makes in his high places, (Job 25. 2.) and both
in Chriſt, who hath reconciled all things to himſelf, whether things on
earth, or things in heaven. - - -
VIII. Chriſt's triumphs, and his diſciples' joyful praiſes of them, are
the vexation of proud Phariſees, that are enemies to him and his kingdom.
There were ſome Phariſees among the multitude, who were ſo far from
joining with them, that they were enraged at them, and Chriſt being a
famous Example of humility, they thought that he would not admit ſuch
acclamations as theſe, and therefore expected that he ſhould rebuke his
diſciples, v. 39. But it is the honour of Chriſt, that, as he deſpiſes the
contempt of the proud, ſo he accepts the praiſes of the humble.
IX. Whether men praiſe Chriſt or no, he will, and ſhall, and muſt, be |
praiſed; (v. 40.) If theſe ſhould hold their peace, and not ſpeak the
praiſes of the Meſfiah's kingdom, the stones would immediately cry out,
rather than that Chriſt ſhould not be praiſed ; which was, in effect, liter-
ally fulfilled, when, upon men’s reviling Chriſt upon the croſs, inſtead of
praiſing him, and his own diſciples’ finking into a profound filence, the
earth did quake, and the rocks rent. Phariſees would filence the praiſes
of Chriſt, but they cannot gain their point ; for as God can out of stones
raiſe up children unto Abraham, ſo he can out of the mouths of thoſe
- children perfect praiſe.
41. And when he was come near, he beheld the city,
and wept over it, 42. Saying, If thou hadſt known, even
thou, at leaſt in this thy day, the things which belong unto
thy peace! But now they are hid from thine eyes. 43. For
the days ſhall come upon thee, that thine enemies ſhall
caſt a trench about thee, and compaſs thee round, and
keep thee in on every ſide, 44. And ſhall lay thee even
with the ground, and thy children within thee; and they
ſhall not leave in thee one ſtone upon another: becauſe
thou kneweſt not the time of thy viſitation. 45. And he
went into the temple, and began to caſt out them that ſold
therein, and them that bought, 46. Saying unto them, It
is written, My houſe is the houſe of prayer: but ye have
made it a den of thieves. 47. And he taught daily in the
temple. But the chief prieſts and the Scribes, and the
chief of the people, thought to deſtroy him, 48. And
could not find what they might do: for all the people
were very attentive to hear him. .
The great Ambaſſador from heaven is here making his public entry
into Jeruſalem, not to be reſpected there, but to be rejected; he knew
what a neſt of vipers he was throwing himſelf into ; and yet ſee here two
inſtances of his love to that place, and his concern for it.
I. The tears he shed for the approaching ruin of the city; (v. 41.)
“When he was come near, he beheld the city, and wept over it.” Pro-
bably, it was when he was coming down the deſcent of the hill from the
mount of Olives, where he had a full view of the city, the large extent of
Vol. IV. No. 84.
:
# though he and they were men of war. There are caſes in which it is no
diſparagement to the ſtouteſt of men, to melt into tears. 2. That Jeſus
Chriſt wept in the midſt of his triumphs, wept, when all about him were
| rejoicing, to ſhew how little he was elevated with the applauſe and accla-
mation of the people. . Thus he would teach us to rejoice with trembling,
and as though we rejoiced not. If Providence do not ſtain the beauty of
our triumphs, we may ourſelves ſee cauſe to fully it with our ſorrows,
3. That he wept over Jeruſalem. Note, There are cities to be wept
over, and none to be more lamented than Jeruſalem, that had been the
holy city, and the joy of the whole earth, if it be degenerated. But why
did Chriſt weep at the fight of Jeruſalem Was it becauſe, “Yonder is
the city in, which I muſt be betrayed and bound, ſcourged and ſpit upon;
condemned and crucified ?” No, he himſelf gives us the reaſon of his tears.
(1.) Jeruſalem has not improved the day of her opportunities. He
wept, and ſaid, “If thou hadſt known, even thou at leaſt in this thy day,”
if thou wouldeſt but yet know, while the goſpel is preached to thee, and
ſalvation offered thee by it ; if thou wouldeſt at length bethink thyſelf;
and underſtand the things that belong to thy peace, the making of thy
peace with God, and the ſecuring of thine own ſpiritual and eternal wel-
fare—but thou dost not know the day of thy viſitation, v. 44. The man-
ner of ſpeaking is abrupt ; If thou hadst known. O that thou hadst, ſo
ſome take it; like that, 0 that my people had hearkened unto me, Pi. 81.
| 13. Iſa. 48. 18. Or, If thou hadst known, well; like that of the fig-tree,
ch, 13. 9. How happy had it been for thee! Or, “If thou hadſt known,
thou wouldeſt have wept for thyſelf, and I ſhould have no occaſion to
weep for thee, but ſhould have rejoiced rather.” What he faith, lays
all the blame of Jeruſalem’s impending ruin upon herſelf. Note, [1..]
There are-things which belong to our peace, which we are all concerned
to know and understand; the way how peace is made, the offers made of
peace, the terms, on which we may have the benefit of peace. The things
that belong to our peace, are thoſe things that relate to our preſent and
future welfare; theſe we muſt know with application. [2.] There is
a time of viſitation, when thoſe things which belong to our peace, may be
known by us, and known to good purpoſe. When we enjoy the means
of grace in great plenty, as powerfully preached to us, when the Spirit
ſtrives with us, and our own conſciences are ſtartled and awakened, then
is the time of visitation, which we are concerned to improve... [3.].
Thoſe that have long neglected the time of their viſitation, if at length,
if at laſt, in this.their day, their eyes be opened, and they bethink them-
ſelves, all will be well yet. Thoſe ſhall not be refuſed, that come into
the vineyard at the eleventh hour. [4] It is the amazing folly of mul-
titudes that enjoy the means of grace, and it will be of fatal conſequence
to them, that they do not improve the day of their opportunities. The
things of their peace are revealed to them, but are not minded or regarded -
by them; they hide their eyes from them, as if they were not worth taking
notice of. They are not aware of the accepted time and the day of ſalva- .
tion, and ſolet it ſlip and periſh through, mere careleſſneſs. None are ſo
blind as thoſe that will not ſee; nor have any the things of their peace
In Ore certainly hid from their eyes, than thoſe that turn their back upon.
them. [5.j The fin and folly of thoſe that perfilt in a contempt
of goſpel-grace, are a great grief to the Lord Jeſus, and ſhould be ſo
to us. He looks with weeping eyes upon loft fouls, that continue im-
penitent, and run headlong upon their own ruin ; he had rather that they.
would turn and live than go on and die, for he is not willing that any
ſhould periſh. - - - . ." . . .
(2.) Jeruſalem cannot eſcape the day of her deſolation. The things
of her peace are now in a manner hid from her eyes; they will be ſhortly.
Not but that after this the goſpel was preached tº them by the apoſtles;
all the houſe of Iſrael were called to know aſſuredly that Chriſt was their
Peace, (A&ts 2, 36.) and multitudes were convinced, and converted:
But as to the body of the nation and the leading part of it, it was ſealed
| up under unbelief, God had given them the ſpirit of ſlumber, Rom. 11.8.
They were ſo prejudiced and enraged againſt the goſpel, and thoſe few
that did embrace it then, that nothing leſs than a miracle of divine grace
(like that, which converted Paul) would work upon them ; and it could
inot be expected that ſuch a miracle ſhould be wrought, and ſo they
were juſtly given up to judicial blindneſs. and hardneſs. The peaceful.
things are not hid from the eyes of particular perſons; but it is too late
to think now of the nation of the Jews as ſuch, becoming a chriſtian na-.
...tion, by embracin g-Chriſt. *
6 C,





. . . . . . . . . ST. LUKE, XX.
And therefore they are miarked for ruin, which €hrift here foreſees :
and foretells, as the certain conſequence of their rejećting Chriſt. Note,
Negle&ting the great ſalvation often brings itemporal judgments upon a
people; it did ſo upon Jeruſalem in leſs than forty years after this ; when
all that Chriſt here foretold was exačtly fulfilled. [1..] The Romans
beſieged the city, caſt a trench about it, compaſſed it round, and kept their
inhabitants in on every ſide. Joſephus relates, that Titus run up a wall.
in a very ſhort time, which ſurrounded the city, and cut off all hopes of
eſcaping. [2.] They laid it even with the ground. , Titus commanded
his ſoldiers to dig up the city, and the whole compaſs of it was levelled,
£xcept three towers; ſee Joſephus’ hiſtory of the wars of the Jews, lib. 5.
gap. 27. lib. 7, cap. 1. Not only the city, but the citizens, were laid even
with the ground, (thy children within thee,) by the cruel ſlaughters that were
of their viſitation. Let other cities and nations take warning:
II. The zeal he shewed for the preſent purifying of the temple. Though tº othing is - ..
tººl.º.º.º.º.º.º.º.”
He went ſtraight to
muſt be taken of it in the mean time.
1. Chriſt cleared it of thoſe who profaned it.
the temple, and began to caſt out the buyers and ſellers, v. 45. Hereby
(though he was repreſented as an Enemy to the temple, and that was the
crime laid to his charge before the High Prieſt) he made it to appear
that he had a truer love for the temple than they had who had ſuch a
weneration for its corban, its treaſury, as a ſacred thing ; for its purity
was more its glory than its wealth was. Chriſt gave a reaſon for his diſ-
lodging of the temple-merchants, v.46. The temple is a houſe of prayer
ſet apart for communion with God : the buyers and ſellers made it a den
of thieves by the fraudulent bargains, they made there; which was by no : | when he was preaching the goſpel to the people, he had this interruption
| given bim.
# preaching the goſpel to the people, for nothing weakens the intereſt of Sas
means to be ſuffered, for it would be a diſtraćtion to thoſe who came
there to pray. - º -
2. He put it to the beſt uſe that ever it was put to, for he taught
daily in the temple, v.47. Note, It is not enough that the corruptions of
a church be purged out, but the preaching of the goſpel muſt be encou-
raged. Now when Chriſt preached in the temple, obſerve here,
(1.). How ſpiteful the church-rulers were againſt him ; how induſtri-
ous to ſeek an opportunity, or pretence rather, to do him a miſchief;
(v. 47.) “ The chief prieſts and Scribes, and the chief of the people,”
the great Sanhedrim, that ſhould have attended him, and ſummoned the
people too to attend him, they ſought to deſtroy him, and put him to
death. . -
(2.) How reſpectful the common people were to him; They were
very attentive to hear him ; he ſpent moſt of his time in the country, and
did not then preach in the temple, but, when he did, the people paid him
great, reſpect, attended on his preaching with diligence, and let no oppor-
tunity ſlip of hearing him ; attended to it with care, and would not loſe || ". º º tº a * * * *
Some read it, “Ali the people, as they heard him, took his hisºnº, and ye; hiº ºf which is hºrºgººd.
# (2.) Thoſe that queſtion Chriſt's authority, if they be but catechized
a word.
part;” and ſo it comes in very properly, as a reaſon why his enemies could
not find what they might do againſt him ; they ſaw the people ready to
fly in their faces if they offered him any violence. Till his hour was
be. his int in the common peopl Ot him : - is º • tº -
gome, his intereſt in the common people protećted him : but when his º: queſtion, which the meaneſt of the common people could anſwer;
hour was come, the chief prieſts’ influence upon the common people de-
livered him up. - e
CHAP. XX.
In this chapter we have, I. Christ’s anſwer to the chief priests’ question
concerning his authority, v. 1.8. II. The parable of the vineyard let
out to the unjust and rebellious huſbandmen, v. 9...19. III. Chriſt's
anſwer to the queſtion propoſed to him concerning the lawfulneſs of pay-
ing tribute to Caſar, v. 20.26. IV. His vindication of that great
fundamental doctrine of the Jewiſh and Christian institutes—the reſur-
rection of the dead and the future state, from the fooliſh cavils of the Sad-
ducees, v. 27.38. W. His puzzling of the Scribes with a question con-
cerning the Mºffah’s being the Son of David, v. 39.44. WI. The cau-
lion he gave his diſtiples, to take heed of the Scribes, v. 45.47. All
which paſſages we'had before in Matthew and Mark, and therefore need
not enlarge upon them here, unleſs on thoſe particulars which we had not
there,
1. A ND it came to paſs, that on one of thoſe days, as
he taught the people in the temple, and preached
the goſpel, the chief prieſts and the Scribes came upon him,
Y
|
|
º
Chriſt's Enemies nonpluſſed.
with the elders, 2. And ſpake unto him, ſaying, Tell us,
|by what authority doeſt thou theſe things: Or who is he
that gave thee this authority ? 3. And he anſwered and
faid unto them, I will alſo aſk you one thing, and anſwer
me: 4. The baptiſm of John, was it from heaven, or of
men : 5. And they reaſoned with themſelves, ſaying. If
we ſhall ſay, From heaven; he will ſay, Why then be-
lieved ye him not 6. But and if we ſay, Of men; all
the people will ſtone us: for they are perſuaded that
John was a prophet. 7. And they anſwered, that they
* || could not tell whence it was, 8. And Jeſus ſaid unto
made of them; and there was ſcarcely one ſtone left wipon another. This could not tel
was for their crucifying of Chriſt, this was becauſe they knew not the day ||
them, Neither till I you
by what authority 1 do theſe
things. * - * -
I. That he was now teaching the people in the temple, and preaching
the goſpel. Note, Chriſt was a Preacher of his own goſpel. He not
only purchaſed the ſalvation for us, but published it to us, which is a great
confirmation of the truth of the goſpel, and gives abundant encourage-
ment to us, to receive it, for it is a ſign that the heart of Chriſt was much
upon it, to have it received. This likewiſe puts an honour upon the
preachers of the goſpel, and upon their office and work, how much ſo-
ever they are deſpiſed by a vain world. It puts an honour upon the po-
pular preachers of the goſpel: Chriſt condeſcended to the capacities of
| queſtion. •
| could he be terrified with the wrath of men, when it was in his own power
| to restrain it, and make it turn to his praiſe : From this ſtory itſelf we
| may learn,
}
the people in preaching the goſpel, and taught them. And obſerve,
Note, Satan and his agents do all they can to hinder the
tan’s kingdom more. - -
II. That his enemies are here ſaid to come upon him—fri;nazy, that
# word is uſed only here, and it intimates, 1. That they thought to ſur-
priſe him with this queſtion; they came upon him ſuddenly, hoping to
catch him unprovided with an anſwer, as if this were not a thing he had
himſelf thought of 2. That they thought to frighten him with this
They came upon him in a body, with violence. But how
(1.) That it is not to be thought ſtrange, if even that which is evi.
dent to a demonſtration, be diſputed, and called into queſtion, as a doubt-
ful thing, by thoſe that ſhall ſhut their eyes againſt the light. Chriſt’s
miracles plainly ſhewed by what authority he did theſe things, and ſealed
themſelves in the plaineſt and moſt evident principles of religion, will
have their folly made manifeſt unto all men. Chriſt anſwered theſe
prieſts and Scribes with a queſtion concerning the baptiſm of John, a
Was it from heaven, or of men P They all knew it was from heaven, there
was nothing in it that had an earthly reliſh or tendency, but it was all
heavenly and divine.
aground, and ſerved to ſhame them before the people.
And this queſtion gravelled them, and run them.
(3.) It is not ſtrange if thoſe that are governed by reputation and fe-
cular intereſt, impriſon the plaineſt truths, and ſmother and ſtifle the
ſtrongeſt convićtions, as theſe prieſts and Scribes did, who, to ſave their
credit, would not own that John’s baptiſm was from heaven, and had no
other reaſon why they did not ſay it was of men, but becauſe they feared
the people. What good can be expe&ted from men of ſuch a ſpirit
(4.) Thoſe that bury the knowledge they have, are juſtly denied fur-
ther knowledge. It was juſt with Chriſt to refuſe to give an account of
his authority to them that knew the baptiſm of John to be from heaven,
and would not believe in him, nor own their knowledge, v. 7, 8.
9. Then began he to ſpeak to the people this parable:
A certain man planted a vineyard, and let it forth to huſ-
bandmen, and went into a far country for a long time.
10. And at the ſeaſon, he ſent a ſervant to the huſband-
men, that they ſhould give him of the fruit of the vine-
yard: but the huſbandmen beat him, and ſent him away


ST. LÜKE, XX.
The Huſbandmen and the Vineyard.
empty. 11. And again he ſent another ſervant, and they
beat him alſo, and entreated him ſhamefully, and ſent him | perſecutors and murderers of his ſervants the prophets, were the perſecu-
Y || tors and murderers of him himſelf.
away empty. 12. And again he ſent the third; and the
wounded him alſo, and caſt him out. 13. Then ſaid the
lord of the vineyard, What ſhall I do? I will ſend my be-
loved fon: it may be they will reverence him when they
ſee him.
reaſoned among themſelves, ſaying, This is the heir :
come, let us kill him, that the inheritance may be ours.
15. So they caſt him out of the vineyard, and killed him.
What therefore ſhall the lord of the vineyard do unto
them : 16. He ſhall come and deſtroy theſe huſbandmen,
and ſhall give the vineyard to others. And when they
heard it, they ſaid, God forbid.
grind him to powder. 19. And the chief prieſts and the
Scribes the ſame hour ſought to lay hands on him; and |
they feared the people : for they perceived that he had |
- | the ſame time they have a forefight and dread of the deſtrućtion that is
| at the end of thoſe ways.
ſpoken this parable againſt them.
Chriſt ſpake this parable againſt thoſe who were reſolved not to own
his authority, though the evidence of it was ever ſo full and convincing ;
and it comes very ſeaſonably to ſhew that by queſtioning his authority i
Their diſowning of the Lord of their vine-
they forfeited their own.
14. But when the huſbandmen ſaw him, they
17. And he beheld them,
and ſaid, What is this then that is written, The ſtone |
which the builders rejećted, the ſame is become the head |
of the corner 18. Whoſoever ſhall fall upon that ſtone |
Íhall be broken : but on whomſoever it ſhall fall, it will |
|
| 6. That the putting of Chriſt to
yard, was a defeaſance of their leaſe of the vineyard, and a giving up
all their title.
I. The parable has nothing added here to what we had before in Mat-
thew and Mark. The ſcope of it is to ſhew that the Jewiſh nation, by
perſecuting the prophets, and at length Chriſt himſelf, had provoked
God to take away from them all their church privileges, and to abandon
them to ruin. It teaches us, -
1. That thoſe who enjoy the privileges of the viſible church, are as
tenants and farmers that have a vineyard to look after, and rents to pay
for it. God, by ſetting up revealed religion and inſtituted orders in the
world, hath planted a vineyard, which he lets out to thoſe people among
whom his tabernacle is, v. 9... And they have vineyard-work to do,
needful and conſtant work, but pleaſant and profitable. Whereas man
was, for fin, condemned to till the ground, they that have a place in the
church, are reſtored to that which was Adam’s work in innocency, to
dreſs the garden, and to keep it, for the church is a paradiſe, and Chriſt
the Tree of life in it. They have alſo vineyard fruits to preſent to the
Lord of the vineyard. There are rents to be paid, and ſervices to be
done, which, though bearing no proportion to the value of the premiſes,
yet muſt be done, and muſt be paid.
2. That the work of God’s miniſters is to call upon thoſe who enjoy
the privileges of the church to bring forth fruit accordingly. They are
God’s rent-gatherers, to put the huſbandmen in mind of their arrears, or
rather to put them in mind that they have a Landlord who expects to
hear from them, and to receive ſome acknowledgment of their depen-
dence on him, and obligations to him, v. 10. The Old Teſtament pro-
phets were ſent on this errand to the Jewiſh church, to demand from them
the duty and obedience they owed to God. -
3. That it has often been the lot of God’s faithful ſervants to be
wretchedly abuſed by his own tenants; they have been beaten and treated
ſhamefully by thoſe that reſolved to ſend them empty away. They that
are reſolved not to do their duty to God, cannot bear to be called upon
to do it. Some of the beſt men in the world have had the hardeſt uſage
from it, for their beſt ſervices. f
4. That God ſent his Son into the world to carry on the ſame work
that the prophets were employed in, to gather the fruits of the vineyard
for God; and one would have thought that he ſhould have been rever-
enced and received. The prophets ſpake as ſervants, Thus ſaith the
Lord ; but Chriſt as a Son, among his own, Verily, I ſay unto you. Put-
ting ſuch an honour as this upon them, to ſend him, one would have
thought, ſhould have won upon them.
|
|
t
}
|
|| kill him.
| breath they are projećting the commiſſion of it.
5. That thoſe who rejećt Chriſt's miniſters, would rejećt Chriſt bim-
ſelf if he ſhogld come to them ; for it has been tried, and found, that the
They ſaid, This is the Heir, come let
us kill him. When they ſlew the ſervants, there were other ſervantá
ſent ; “ But if we can but be the death of the ſon, there is never an-
other ſon to be ſent, and then we ſhall be no longer moleſted with theſe
demands; we may have a quiet poſſeſſion of the vineyard for ourſelves.”
The Scribes and Phariſees promiſed themſelves, that if they could but
get Chriſt out of the way, they ſhould for ever ride maſters in the Jewiſh
church ; and therefore they took that bold ſtep, they cast him out of the
vineyard, and killed him. - -
death, filled up the meaſure of the
Jewiſh iniquity, and brought upon them ruin without remedy. No other
could be expe&ted than that God ſhould destroy thoſe wicked huſbandmen.
They began in not paying their rent, but then proceeded to beat and kill
the ſervants, and at length their young Maſter himſelf. Note, Thoſe
that live in the neglcót of their duty to God, know not what degrees of
fin and deſtruction they are running themſelves into. -
II. To the application of the parable is added here, which we had not
before, their deprecation of the doom included in it; (v. 16.) When they
heard it, they ſaid, God forbid, M3 yívoro—Let not this be done ; ſo it
ſhould be read; though they could not but own that for ſuch a fin ſuch
a puniſhment was juſt, and what might be expected, yet they could not
bear to hear of it. Note, It is an inſtance of the folly and ſtupidity of
finners, that they proceed and perſevere in their finful ways, though at
And ſee what a cheat they put upon them-
ſelves, to think to avoid it by a cold God forbid, when they do nothing
toward the preventing of it; but will this make the threatening of no
effect 2 No, they ſhall know whoſe word ſhall ſtand, God’s or theirs.
Now obſerve what Chriſt ſaid, in anſwer to this childiſh deprecation
of their ruin. 1. He beheld them. That is taken notice of only by
this evangeliſt, v. 17. He looked upon them with pity and compaſſion,
grieved to ſee them cheat themſelves thus to their own ruin. He be-
held them, to ſee if they would bluſh at their own folly, or if he could
diſcern in their countenances any ſhew of relenting. 2. He referred
them to the ſcripture; “What is this then that is written ? How can you
eſcape the judgment of God, when you cannot prevent the exaltation of
| him whom you deſpiſe and rejećt The word of God hath ſaid it, that
• the Stone which the builders reječted, is become the Head of the cor-
mer.” The Lord Jeſus will be exalted to the Father’s right hand, he
has all judgment and all power committed to him, he is thé Corner-ſtone
and Top-ſtone of the church, and if ſo, his enemies can expe&t no other
than to be deſtroyed: for even thoſe that ſlight him, that ſtumble at
him, and are offended in him, they shall be broken, it will be their ruin;
but thoſe that not only reječt him, but hate and perſecute him, as the
Jews did, he will fall upon them and cruſh them to pieces, will grind them
to powder. The condemnation of ſpiteful perſecutors will be much forer
than that of careleſs unbelievers. - - * *
Lastly, We are told how the chief prieſts and Scribes were exaſperated
by this parable; (v. 19.) They perceived that he ſhake this parable
against them ; and ſo he did. A guilty conſcience needs no accuſer ;
but they, inſtead of yielding to the convićtions of conſcience, fell into a
rage at him who awakened that ſleeping lion in their boſoms, and ſought
to lay hands on him. Their corruptions rebelled againſt their convićtions,
and got the vićtory. And it was becauſe they had not any fear of God
or of his wrath before their eyes, but only becauſe they feared the people,
that they did not now fly in his face, and take him by the throat. They
were juſt ready to make his words good; This is the heir, come let us
Note, When the hearts of the ſons of men are fully ſet in
them to do evil, the faireſt warnings both of the fin they are about to
commit, and of the conſequences of it, make no impreſſion upon them.
Chriſt tells them, that inſtead of kissing the Son of God they would kill
him ; upon which they ſhould have ſaid, What, is thy ſervant a dog?
But they do, in effect, ſay this, “And ſo we will ; have at him now.”
And though they deprecate the puniſhment of the fin, in the next
• *
20. And they watched him, and ſent forth ſpies, which
ſhould feign themſelves juſt men, that they might take
hold of his words, that ſo they might deliver him unto the
power and authority of the governor. 21. And they
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ST. LUKE, XX.
The Enemies of Chriſt nonpluffed.
aſked him, ſaying, Maſter, we know that theuſayeſt, and }ſigns againſt Chriſt and his goſpel, cannot with all their art.conceal them.
teacheſt rightly, neither accepteſt thou the perſon of any,
but teacheſt the way of God truly 22.1; it lawful for us
to give tribute unto Caeſar, or no? 33. But he perceived.
their craftineſs, and ſaid unto them, Why itempt, ye me 3.
24. Shew me a penny: whoſe image and ſuperfeription
hath it? They anſwered and ſaid, Caeſar's. ... 25. And he
ſaid unto them, Render therefore unto Caeſar the things
which are Caeſar's, and unto God the things which are
God’s. 26. And they could not take hold of his words
before the people: and they marvelled at his anſwer, and
held their peace. - - . . . .
We have here Chriſt's evading a ſnare which his enemies laid for him,
by propoſing a queſtion to him about tribute. We had this paſſage be-
fore, both in Matthew and Mark. Here is, w
1. The miſchief deſigned him, and that is more fully related here than
before. . The plot was to deliver him into the power and authority of the
governor, v. 20. They could not themſelves put him to death by courſe
of law, nor otherwiſe than by a popular tumult, which they could not de-"
pend upon. And fince they cannot be his judges, they will willingly
condeſcend to be his proſecutors and accuſers, and will themſelves inform
againſt him. They hoped to gain their point, if they could but incenſe
the governor againſt him. Note, It has been the common artifice of per-
ſecuting church-rulers, to make the ſecular powers the tools of their ma-
lice, and oblige the kings of the earth to do their drudgery, who, if they
had not been inſtigated, would have let their neighbours live quietly by
them, as Pilate did Chriſt till the chief prieſts and the Scribes, preſented
Chriſt to him. But thus. Chriſt’s word muſt be fulfilled by their curſed
politics, that he ſhould be delivered into, the hands of the Gentiles. . . .
II. The perſons they employed. Matthew, and Mark told us that
they were diſciples of the Phariſees, with ſome Herodians. Here it is
added, They were ſpies, which should feign themſelves juſt men. Note,
It is no new thing for bad men to feign themſelves juſt men, and to cover
the moſt wicked projećts with moſt ſpecious and plauſible pretences. H
The Devil can transform himſelf into, an angel of light, and a Phariſee ap-
pear in the garb, and ſpeak the language, of a diſciple of Chriſt. A ſpy
muſt go in diſguiſe. Theſe ſpies muſt take on them to have a value for
Chriſt’s judgment, and to depend upon it as an oracle, and therefore muſt
define his advice in a caſe of conſcience. Note, Miniſters are concerned
to ſtand upon their guard againſt ſome that, feign themſelves to be juſt
men, and to be wiſe as ſerpents, when they are in the midſt of a genera-
tion of vipers and ſcorpions. . . . .”.”
; , III. The queſtion they propoſed, with which they hoped to inſnare
him. 1. Their preface is very courtly ; “Maſter, we know that thou
ſayeſt and teacheſt rightly,” v. 21. Thus they thought to flatter him
into an incautious freedom and openneſs with them, and ſo to gain their
point. They that are proud, and love to be commended, will be brought
to do any thing for thoſe that will but flatter them, and ſpeak kindly to
them ; but they were much miſtaken, who thought thus to impoſe upon
the humble Jeſus. He was not pleaſed with the teſtimony of ſuch hypo-
crites, nor thought himſelf honoured by it. It is true that he accepts not
the perſon of any, but it is as true that he knows the hearts of all, and
knew theirs, and the ſeven abominatons that were there, though they
Jpake fair. It was certain that he taught the way of God truly; but he
knew that they were unworthy to be taught by him, who came to take
hold of his words, not to be taken hold of by them. 2. Their caſe is very
nice ; “Is it lawful for us” (that is added here in Luke). “ to give tri.
bute to Caeſar P For us Jews, us the free-born ſeed of Abraham, us that
pay the Lord’s tribute, may we give tribute to Caeſar ’’ Their pride and
covetouſneſs made them loath to pay taxes, and then they would have it
a queſtion, whether it was lawful or no. Now if Chriſt ſhould ſay that
it was lawful, the people would take it ill, who expe&ted that he who ſet
up to be the Meſfiab, ſhould in the firſt place free them from the Roman
yoke, and ſtand by them in denying tribute to Caeſar. But if he ſhould
ſay that it was not lawful, as they expected he would, (for if he had
not been of that mind, they thought he could not have been ſo much
the Darling of the people as he was,) then they ſhould have ſomethin
to accuſe him of to the governor, which was what they wanted.
IV. His evading of the ſnare which they laid for him ; He perceived
their craftingſ, v. 23. Note. Thoſe that are moſt crafty in their de-
from his cognizance. He can ſee through the moſt political diſguiſes,
and ſo break through the moſt dangerous ſnare ; for “ſurely in vain
is the net ſpread in the fight of any bird.” He did not give them a
dire&t anſwer, but reproved them for offering to impoſe upon him ;
(Why tempt ye me 2) and called for a piece of money, current money with
‘the merchants; (Shew me a penny j) and aſked them whoſe money it
was ; whoſe ſtamp it bore ; who coined it. They owned, “It is
Caeſar’s money.”, “ Why then,” faith Chriſt, “ you ſhould firſt have
aſked whether it was, lawful to pay and receive Caeſar’s money among
yourſelves, and to admit that to be the inſtrument of your commerce.
But you, having granted that by a common conſent, are concluded by
your own act, and, no doubt, you ought to give tribute to him who fur-
niſhed you with this convenience for your trade, protećts you in it, and
lends you the ſam&tion of his authority for the value of your money.
You muſt therefore render to Caeſar the things that are Cayar's. In
civil things you ought to ſubmit to the civil powers, and ſo, if Caeſar
protećts you in your civil rights by laws and the adminiſtration of juſtice,
you ought to pay him tribute; but in ſacred things God only is your
King, you are not bound to be of Caeſar’s religion ; you muſt render to.
| God the things that are God's, muſt worſhip and adore him only, and not
any golden image that Caeſar ſets up ;” and we muſt worſhip and adore
him in ſuch way as he has appointed, and not according to the inventions
of Caeſar. It is God only that has authority to ſay, Myſon, give ºne thy,
heart. . ."
V. The confuſion they were hereby put into, v. 26, 1. The ſnare
is broken ; “They could not take hold of his words before the peo-
| ple.” They could not faſten upon any thing wherewith to incenſe either
the governor or the people againſt him.
2. Chriſt is honoured ; even
the wrath of man is made to praiſe him.
They marvelled at his anſwer,
# it was ſo diſcreet and unexceptionable, and ſuch an evidence of that wiſ.
dom and fincerity which make the face to ſhine. 3. Their mouths are
ſtopped; they held their peace. They had nothing to obječt, and durſt.
aſk him nothing elſe, left he ſhould ſhame and expoſe them. ... • *.
27. Then came to him certain of the Sadducees, (which
| deny that there is any reſurreótion,) and they aſked him,
28, Saying, Maſter, Moſes wrote unto us, If any man’s
brother die, having a wife, and he die without children,
that his brother ſhould take his wife, and raiſe up ſeed
unto his brother. 29. There were therefore ſeven
brethren: and the firſt took a wife, and died without
children, 30. And the ſecond took her to wife, and he
died childleſs. 31. And the third took her : and in like
manner the ſeven alſo. And they left no children, and
died, 32. Laſt of all the woman died alſo. 33. There-
fore in the reſurreótion, whoſe wife of them is ſhe For
ſeven had her to wife. 34. And Jeſus anſwering ſaid
unto them, The children of this world marry, and are
given in marriage: 35. But they which ſhall be ac-
counted worthy to obtain that world, and the reſurrec-
tion from the dead, neither marry, nor are given in mar-
riage. 36. Neither can they die any more; for they are
equal unto the angels, and are the children of God, being
the children of the reſurreótion. 37. Now that the dead
are raiſed, even Moſes ſhewed at the buſh, when he calleth.
the Lord the God of Abraham, and the God of Iſaac, and
the God of Jacob. 38. For he is not a God of the dead,
but of the living : for all live unto him. -
This diſcourſe, with the Sadducees we had before, juſt as it is here,
only that the deſcription. Chriſt gives of the future ſtate is ſomewhat more
full and large here. - * *...
Obſerve here, -
I. In every age there have been men of corrupt minds, that have en-
deavoured to ſubvert the fundamental principles of revealed religion.
As there are deiſts now, who call themſelves free-thinkers, but are really
falſe-thinkers; ſo there was Sadducees in our Saviour’s time, who ban-
tered the doćtrine of the reſurreótion of the dead and the life of the
ST. LUKE, XX.
The Civil of the Sadducees.
world to come, though they were plainly revealed in the Old Teſta-
ment, and were articles of the Jewiſh faith.
only no return of the body to life, but no continuance of the ſoul in
was done in the body.
ground.
II. It is common for thoſe that deſign
to perplex it, and load it with difficulties. So thoſe Sadducees here did ;
Take away this, and all religion falls to the
when they would weaken people’s faith in the doćtrine of the reſurrec-
tion, they put a queſtion upon the ſuppoſition of it, which they thought
could not be anſwered either way to ſatisfaction.
matter of fačt, however it might be ſo, of a woman that had ſeven hus-
bands. Now in the reſurreótion, whoſe wife shall she be P Whereas it
was not at all material whoſe ſhe was, for when death puts an end to that
relation, it is not to be reſumed again. . . .
III. There is a great deal of difference between the ſtate of the chil-
dren of men on earth and that of the children of God in heaven ; a vaſt
unlikeneſs between this world and that world; and we wrong ourſelves,
and wrong the truth of Chriſt, when we form our notions of that world
of ſpirits by our preſent enjoyments in this world of ſenſe.
1.The children of men in this world marry, and are given in mar-
ºriage, viol tº oxiàvos rérs—the children of this age, this generation, both
good and bad, marry themſelves, and give their children in marriage.
Much of our buſineſs in this world, is, to raiſe and build up families, and
to provide for them. Much of our pleaſure in this world is in our rela-
tions, our wives, and children; nature inclines to it. Marriage is in-
ſtituted for the comfort of human life, here in this ſtate where we carry
bodies about with us,
natural defires might not become brutal, but be under direction and
control. The children of this world are dying, and going off the ſtage,
and therefore they marry, and give their children in marriage, that they
may furniſh the world of mankind with needful recruits, that, as one
generation paſſeth away, another may come, and that they may have
forme of their own offspring to leave the fruit of their labours to ; eſ-
pecially that the choſen of God in future ages may be introduced, for it
is a godly ſeed that is ſought by marriage, (Mal. 2. 15.) a feed to ſerve
the Lord, that ſhall be a generation to him.
2. The world to come is quite another thing; it is called that world,
by way of emphaſis and eminency. Note, There are more worlds than
one ; a preſent viſible world, and a future inviſible world, and it is the
concern of every one of us to compare worlds, this world, and that world,
and give the preference in our thoughts and cares to that which deſerves
them. Now obſerve,
(1.) Who ſhall be the inhabitants of that world; they that ſhall be
accounted worthy to obtain it, that is, that are intereſted in Chriſt’s merit,
who purchaſed it for us, and have a holy meetneſs for it wrought in them
by the Spirit, whoſe buſineſs it is to prepare us for it. They have not a
legal worthineſs, upon the aecount of any thing in them or done by them,
but an evangelical worthineſs upon the account of the ineſtimable price
which Chriſt paid for the redemption of the purchaſed poſſeſſion. It is a
worthineſs imputed, by which we are glorified, as well as a righteouſneſs
imputed, by which we are juſtified ; woºlzéia Siſles, they are made agreeable
to that world. The diſagreeableneſs that there is in the corrupt nature,
is taken away, and the diſpoſitions of the ſoul are by the grace of God
conformed to that ſtate. They are by grace made and counted worthy to
obtain that world; it intimates ſome difficulty in reaching after it, and
danger of coming ſhort. We muſt ſo run as that we may obtain. They
ſhall obtain the reſurrection from the dead, that is, the bleſſed reſurre&tion;
for that of condemnation, (as Chriſt calls it, John 5, 29.) is rather a re-
ſurrečtion to death, a ſecond death, an eternal death, than from death.
(2.) What ſhall be the happy ſtate of the inhabitants of that world,
* cannot expreſs or conceive, 1 Cor. 2. 9. See what Chriſt here ſaith
Of It.
[1..] They neither marry, nor are given in marriage. Thoſe that are
entered into the joy of their Lord, are entirely taken up with that, and
need not the joy of the bridegroom in his bride. The love in that world
of love is all feraphic, and ſuch as eclipſes and loſes the pureſt and moſt
pleaſing loves we entertain ourſelves with in this world of ſenſe. Where
the body itſelf ſhall be a ſpiritual body, the delights of ſenſe are all va-
niſhed ; and where there is a perfeótion of holineſs, there is no occaſion
for marriage as a preſervative from fin ; into that new Jeruſalem there
enters nothing that defiles.
[2.] They cannot die any more; and this comes in as a reaſon why
Vol. IV. No. 84.
{!
- The Sadducees deny that ||
there is any réſurrection, any future ſtate ; ſo &ydraza's may ſignify ; not.
life; no world of ſpirits, no ſtate of recompenſe and retribution for what |
to undermine any truth of God,
The caſe perhaps was
It is likewiſe a remedy againſt fornication, that
they do not marry. In this dying world-there muſt-be marriage, in order
to the filling up of the vacancies made by death ; but where there are no
burials, there is no need of weddings. This crowns the comfort of that
world, that there is no more death there, which ſullies all the beauty, and
damps all the comforts, of this world. Here death reigns, but thence it
is for ever excluded. -
[3.] They are equal unto the angels. In the other evangeliſts it was
ſaid, They are as the angels—ds &ſytxou, but here they are ſaid to be
equal to the angels, iaºſygyo-angels' peers; they have a gloſſy and bliſs
no way inferior to that of the holy angels. They ſhall ſee the ſame fight;
be employed in the ſame work, and ſhare in the ſame joys, with the holy
angels. Saints, when they come to heaven, ſhall be naturalized, and
though by nature ſtrangers, yet, having obtained this freedom with a
great ſum, which Chriſt paid for them, they have in all reſpešts equal pri-
vileges with them that were free-born, the angels that are the natives and
aborigines of that country. They ſhall be companions with the angels,
and converſe with thoſe bleſſed ſpirits that love them dearly, and with an
lºmeable company, to whom they are now come in faith, hope, and
OVC’s - - - s
[4.] They are the children of God, and ſo they are as the angels, who
are called the ſons of God. In the inheritance of ſons, the adoption of
Jöns will be completed. Hence believers are ſaid to wait for the adop-
tion, even the redemption of the body, Rom. 8. 23. For till the body is
redeemed from the grave, the adoption is not completed. Now are we the
Jöns of God, 1 John 3. 2. We have the nature and diſpoſition of ſons,
but that will not be perfected till we come to heaven. -
[5] They are the children of the reſurrection, that is, they are made
capable of the employments and enjoyments of the future ſtate ; they are
born to that world, belong to that family, had their education for it here,
and ſhall there have their inheritance in it. They are the children of
God, being the children of the reſurrection. Note, God owns thoſe only
for his children, that are the children of the reſurre&tion, that are born
from above, are allied to the world of ſpirits, and prepared for that world,
the children of that family. -
IV. It is an undoubted truth, that there is another life after this, and
there were eminent diſcoveries made of this truth in the early ages of the
church; (v. 37, 38.) “ Moſes ſhewed this, as it was ſhewed to Moſes
at the buſh,” and he hath ſhewed it to us, when he calleth the Lord, as
the Lord calleth himſelf, the “God of Abraham, and the God of Iſaac,
and the God of Jacob ;” Abraham, Iſaac, and Jacob, were then dead
as to our world, they were departed out of it many years before,
and their bodies were turned into duſt in the cave of Machpelah ; how
then could God ſay, not I was, but I am, the God of Abraham P. It is ab-
ſurd that the living God and Fountain of life ſhould continue related to
them as their God, if there were no more of them in being than what lay
in that cave, undiſlinguiſhed from common duſt ; we muſt therefore con-
clude that they were then in being in another world, for “God is not
the God of the dead, but of the living.” Luke here adds, For all
live unto him, that is, all who, like them, are true believers; though they
are dead, yet they do live ; their ſouls, which return to God that gave
them, (Eccl. 12, 7.) live to him as the Father of ſpirits ; and their
bodies ſhall live again at the end of time by the power of God; for he
calleth things that are not as though they were, becauſe he is the God
that quickens the dead, Rom. 4. 17. But there is more in it yet ; when
God calleth himſelf the God of theſe patriarchs, he meant that he was
their Felicity and Portion, a God all-ſificient to them, (Gen. 17. 1.)
their exceeding great Reward, Gen. 15. 1. Now it is plain by, their
ſtory, that he never did that for them in this world, which would anſwer
the true intent and full eatent of that great undertaking, and therefore
there muſt be another life after this, in which he will do that for them
that will amount to a diſcharge in full of that promiſe—that he would be
to them a God; which he is able to do, for all live to him, and he has
wherewithal to make a ſoul happy that lives to him ; enough for all,
enough for each. -
39. Then certain of the Scribes, anſwering, ſaid,
Maſter, thou haſt well ſaid. 40. And after that, they
durſt not aſk him any queſtion at all. 41. And he ſaid
unto them, How ſay they that Chriſt is David’s ſon :
42. And David himſelf faith in the book of pſalms, The
LoRD ſaid unto my Lord, Sit thou on my right hand,
43. Till I make thine enemies thy foot-ſtool. 44, David
. 6 D - .
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Then in the audience of all the people, Héºid untº his
diſciples, 46. Beware of the Scribes, which deſiré:to, º:
in long robes, and love greetings in the markets, and the
, higheſt ſeats in the ſynagogues, and the chief"rooms at
ſeafts; 47. Which devour widows’ houſes, and for a
ſhey, make long prayers: the ſame ſhall receive greater
damnation. - - - . . .
... * *-* .
"The Scribes were ſtudents in the law, and expoſitors of it to the people;
fień in reputation for wiſdom and honour, the generality of them, were
enemies to Chriſt and his goſpel; now here we have ſome of them at-
tending him, and four things we have in theſe verſes concerning them,
which we had before. . . . -
I. We have them here čommending the réply which Chriſt made to
the Sadducees concerning the leſurre&tion; (v. 89.) “Certain of the
scribes ſaid, Maſter, thou haſ well ſaid.” Chriſt had the teſtimony of ||
his adverſaries, that he ſaid well; and therefore the Scribes were his ene-
miſes, becauſe he would not conform to the traditions of the elders; but
yet when he vindicated the fundamental practices of religion, and ap- ||
peared in defence of them, even the Scribes commended his performance,
and owned that he ſaid well. Many that call themſelves chriſtians, come
ſhort even of that ſpirit. -- tº . . . *
II. We have them here ſtruck with an awe of Chriſt, and of his wiſdom
and authority; § 40.) They durst not aſk him any questions at all, be-
cauſe they ſaw that he was too hard for all that contended with him.
His own diſciples, though weak, yet being willing to receive his doc-
trine, durſt aſk him any question ; but the Sadducees, who contradićted
ană cavilled at his doćtrine, durſt aſk him none.
, III. We have them here puzzled and, run aground with a queſtion
concerning the Meſfiah, v. 41. It was plain by many ſcriptures, that
Chriſt was to be the Son of David; even "the blind man knew that,
(ch. 18, 39.) and yet it was plain that David called the Meffiah his
Lord, (v. 42, 44.) his Owner and Ruſer, and Benefactor; The Lord
Jºid to my Lord. God ſaid to the Meſfiah, Pſ. 110. 1. Now if he be
his Son, why doth he call him his Lord? If he be his Lord, why do we
call him his Son P. This he left them to confider of, but they could not
reconcile this ſeeming contradićtion ; thanks, be to God; we can ; that
Chriſt, as God, was David’s Lord, but Chriſt, as Man, wās’ī)avid's Són.
Hè was both the Root and the Qftpring of Daid, Rev. 22, 16. By
his human nature he was the Qftspring of Ijavid, a Branch of his family; |
by his divine nat t
being and life, and all the ſupplies of grace. . . . ." . . . . . .
* IV. We have them here deſcribed in their black charaćters, and a
public caution given to the diſciples to take heed of them, v. 45.47. º
This we had, juſt as it is here, Mark 12. 38. and more Târgely, Matth. |
23. Chriſt bid his diſciples beware of the Scribes, that is, 1. “Take heed
of being drawn into fin by them, of learning, their way, and going into
their meaſures; beware of ſuch a ſpirit as they are governed by. Be
not you ſuch in the Chriſtian church, as they are in the Jewiſh church.”
2. “Take heed of being brought into trouble by them;" in the ſame
ſenſe that he had ſaid, (Matth. 10. 17.), “Beware of men, for they will
deliver you up to the councils ; beware of the Scribes, for they do ſo.
Beware of them, for,” - -
(1.), “They are proud and haughty; they desire to walk about the
ſtreets in long robes, as thoſe that are above buſineſs, (for men of buſineſs
went with their loins girl up,) and thoſe that take ſtate, and take place.”
Cedant arma togae—Let arms yield to the gown. They loved in their
hearts to have people make their obeiſance to them in the markets, that
many might ſee what reſpect was paid them; and were very proud of the
precedency that was given them in all places of concourſe. They loved
the highest ſeats in the ſynagogues, and the chief rooms at feasts, and when
they were placed in them, looked upon themſelves with great conceit,
and upon all about them with a great contempt. I sit as a queen.
(2.) “ They are covetous and oppressive, and make their religion a
cloak and rover for it.” They devour widows’ houſes, get their eſtates
into their hands, and then by ſome trick or other make them their own ;
or, they live upon them, and eat up what they have. And widows are
an eaſy prey to them, becauſe they are apt to be deluded by their ſpeci-
ous pretences ; for a shew they make long prayers, perhaps long prayers |
with the widows when they are in ſorrow, as if they had not only a pile-
ous but a pious concern for them, and thus endeavour to ingratiate them- |
ST. tººkExx, XXI.
$45.”
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Chriſt commendeth the poor widow.
iſelves with them, and gettharºney and effeasinto their hands, so cbs.
Hevout men may ſurely be truſted
with untold gold; but they will give,
ſuch an account of it as they think fit. -
| Chriſt reads themićheir doom in a few words : Theſe shall neceive a
more abundant judgment ; a double damnation, both for their abuſe of .
i. poor widows, whoſe houſes they devoured, and for their abuſe of re;
ligion, and particularly of prayer, which they had made uſe of as a pre:
fence for the more plauſible and effectual carrying on of their worldly
and wicked piojećts; for diſſembled piety is double iniquity. • -
; : *%-AA ~ * * : . . . . . . . . . . . . . . . .
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In this chapter, we have, I. The notice Christ took, and the approbation he
gave, of a poor widow that cast two miles into the treqſury, v, 1.4. II.
A prediction of future events, in anſwer to his diſciples' inquiries concerº-
ing them, v. 5...7. 1. Qſwhat should happen between that and the dé:
struction of Jeruſalem—falſe christs arising, bloody wars and perſecu-
v. 20.24. 3. Qf the ſecond coming of Jeſus Christ to judge the world,
under the type and figure of that, v. 25.33, III. A practical appli-
cation of #. way of caution and counſel, (v. 34.36.) and on ac-
count of Christ's preaching, and the people's attendance on it, v. 37, 38.
ND he looked up, and ſaw the rich men caſting
their gifts into the treaſury. 2. And he ſaw alſo
a certain poor widow caſting in thither two mites. 3.
And he ſaid, Of a truth I ſay unto you, that this poor
widow hath caſt in more than they all. 4. For all theſe
have of their abundance caſt in unto the offerings of
God: but ſhe of her penury hath caſt in all the living that
ſhe hath. t - -
This ſhort paſſage of ſtory we had before in Mark. It is thus re-
I. That charity to-the poor is a main matler in religion ; our Lord
º: took all occaſions to commend it, and recommend it. He had juſt
entioned the barbarity of the Scribes, who devoured poor widows ;
(ch. 20.) and perhaps this is defigned as an aggravation of it, that the
poor widows were the beſt benefactors to the public funds, which the
Scribes had the diſpoſal of. - w - . . .
.2. That Jeſus Chriſt has his eye upon us, to obſerve what we give to
the poor, and what we contribute to works of piety and charity. Chriſt,
though intent upon his preaching, looked up, to ſee what gifts were cast
into the treaſury, v. 1. He obſerves whether we give largely and libe-
rally, in proportion to what we have, or whether we be ſneaking and
paſtry in it ; nay, his eye goes further, he obſerves whether we give
charitably and with a willing mind, or grudgingly and with reluctance.
This ſhould make us afraid of coming ſhort of our duty in this matter;
men may be iº excuſes which Chriſt knows to be frivolous;
and this ſhould encourage us to be abundant in its without deſiring that
men ſhould know it ; it is enough that Chriſt does ; he ſees in ſecret,
and will reward openly. .
3. That Chriſt obſerves and accepts the charity of the poor in a par-
ticular manner. Thoſe that have nothing to give, may yet do a great
deal in charity, by miniſtering to the poor, and helping them, and beg-
iging for them, that cannot help themſelves, or beg for themſelves. But
here was one that was herſelf poor, and yet gave what little ſhe had to
the treaſury. It was but two mites, which make a farthing ; but Chriſt
magnified it as a piece of charity exceeding all the reſt; She has cast in
more than they all. Chriſt does not blame her for indiſcretion, in giving
'what ſhe wanted herſelf, nor for vanity in giving among the rich to
the treaſury; but commended her liberality, and her willingneſs to part
with what little ſhe had for the glory of God; which proceeded from a
'belief of, and dependence upon, God’s providence to take care of her.
Jehovahjireh–the Lord will provide. |
4. That, whatever may be called the offerings of God, we ought to
have a reſpect for, and to our power, yea, and beyond our power, to con-
tribute cheerfully to. Theſe have cast in unto the offerings of God.
What is given to the ſupport of the miniſtry and the goſpel, to the
ſpreading and propagating of religion, the education of youth, the releaſe
of priſoners, the relief of widows and ſtrangers, and the maintenance of
tions of Christ's followers, v. 8...19. 2. Qf that destruction itſelf,

•º
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.* *, , , , , 3. { jº, ºr '--, -- * , º, :* ; Y - * -
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poor families is given to the ºfferings ºf God, and it ſhall be ſo accepted.]
and recompenſed. is . . . . . . .' " { 13 × <!” “t Ysſa ºn , , ,
& 2. ' -
t
" **** as , , ºr ? tº tºys,
.5. And as ſome ſpake of the temple; how it was
adorned with goódly ſtones and gifts, hê ſaid, 6. As fºr
ºv, ,
theſe things which ye behold, the days will dome, in the .
which there ſhall not be left one ſtoneupon another, that
ſhall not be thrown down," ". And they aſked him, ſay.
ing, Maſter, but when ſhall theſe things be 2 And what
*
ſign will there be when theſe things ſhall come to paſs 2 ||
8. And he ſaid, Take heed that ye be not deceived: for
many ſhall come in my name, ſaying, I am Chriſt; and the
time draweth near : go ye not therefore after them. 9.
But when ye ſhall hear of wars and commotions, be not
terrified: for theſe things muſt firſt come, to paſs, but the
end is not by and by. 10. Then ſaid he unto them, Na-
tion ſhall riſe againſt nation, and kingdom againſt king-
dom; 11. And great earthquakes ſhall be in divers places,
and famines, and peſtilences, and fearful fights, and great
figns ſhall there be from heaven. 12. But before all theſe
they ſhall lay their hands on you, and perſecute you, de-
livering you up to the ſymagogues, and into priſons, being
brought before kings and rulers for my name’s fake. 13.
And it ſhall turn to you for a teſtimony. 14. Settle it
therefore in your hearts, not to meditate before what ye
fhall anſwer. 15. For I will give you a mouth and wiſ.
dom, which all your adverſaries ſhall not be able to gain-
fay nor reſiſt. 16. And ye ſhall be betrayed both by
parents and brethren, and kinsfolks and friends; and
Jöme of you ſhall they cauſe to be put to death. 17. And
ye ſhall be hated of all men for my name's ſake. 18. But
there ſhall not a hair of your head periſh.
* , 19. In your pa-
tience poſſeſs ye your ſouls. -
º
See here, } {
I. With what admiration ſome ſpake of the external pomp and mag.
nificence of the temple, and they were ſome of Chriſt’s own diſciples
too ; and they took notice of it to him, how it was adorned with goodly
stones and gifts, v. 5. The outſide was built up with goodly ſtones,
and within it was beautified and enriched with the preſents that were of.
fered up for that purpoſe, and were hung up in it. They thought their
Maſter ſhould be as much affected with thoſe things as they were, and
ſhould as much regret the deſtrućtion of them as they did. When we
Jpeak of the temple, it ſhould be of the preſence of God in it, and of the
ordinances of God adminiſtered in it, and the communion which his
people there have with him. It is a poor thing, when we ſpeak of the
church, to let our diſcourſe dwell upon its pomps and revenues, and
the dignities and powers of its officers and rulers; for the king’s daugh-
ter is all glorious within.
II. With what contempt Chriſt ſpake of them, and with what aſſu-
rânce of their being all made deſolate very ſhortly ; (v. 6,) “As for
thoſe things which you behold, thoſe dear things which you are ſo much
in love with, behold, the days will come, and ſome now living may live to
Judgments predićted.
º play prºpºre, fºr, them. This it is for us to know. They inquire.
what sign there shallºe, when theft things shall come to paſs...They aſk,
h6 foºpreſent figm, to confirm the predićtion itſelf, ..f to'ínádéé ther,
to believs it; (Chriſt's word was enough for that,) but what the #ture"
figh will be of the approaching accompliſhment of the prediction, by
which, they may be put in mind of it. Theſe ſigns of the times phriá;
had taught them to obſerve. • -. a”.
... 'IV. With what clearneſs and fulneſs Chriſt anſwers their iñº
far as was neceſſary to direct them in their duty; for all knowłedge işäsät
firable as far as it is in order to pračtice. #: ; ; ; ; ; ; ; ; 12:’
1. They muſt expect to hear of falſe chriſts and falſe prophets appear-
ſing, and falſe prophecies given out; (v. 8.) Many shall £9me in my
name; he does not mean in the name of Jeſus, though these were ſome,
deceivers who pretended commiſſions from him, (as Aés 19, iš.). but
uſurping the title and charaćter of the Meſfiah, Many Pietended to be.
the deliverers of the Jewiſh church and nation from the Romans, and ge.
fix the time when the deliverance ſhould be wrought, by which multi-
tudes were drawn into a ſnare, to their ruin. They ſhall ſay, #rº.
tiº-that I am he, or I am, as if they would aſſume that incommunica:
ble name of God, by which he made himſelf known, when he came to,
deliver Iſrael out of Egypt, I am ; and to encourage people to follow
them, they added, “The time draws near, when the kingdom ſhall be re.
ſtored to Iſrael, and if they will follow him, they all ſhare in it.”
Now as, to this, he gives them a needful caution ; (1.) * Take heed'
that ye be not deceived; do not ye imagine that I ſhall myſelf come again,
in external glory, to take poſſeſſion of the throne of kingdoms. No, ye
muſt not expect any ſuch thing, for my kingdom is not of this world.”
When they aſked ſºlicitopſly and eagerly, Master, when shall theſe things
be P the firſt word Chriſt ſaid, was, Take heed that ye be not deceived."
Note, Thoſe that are moſt inquisitive in the things of God, (though it.
is very good to be ſo,) are in moſt danger of being impoſed upon, and have
moſt need to be upºn their guard. (2.) “Go ye not after them, ye
know the Meſſiah is going, and years not to look for any other; and
therefore do not." ..º. hearken after them, nor have any thing
to do with them.” If we are fire that Jeſus is the Chriſt, and his do:
trine is the gºſpel, of God, we muſt be deaf to all intimations of another
chriſt and another goſpel. … . . . . . - . . . . .
2. They muſt expe&t to hear of great commotions in the nations, and
many terrible judgments inflićted upon the Jews and their neighbours.
(1.) There ſhall be bloody wars; (v. 10.) Nation shall riſe against na-
|tian ; one part of the Jewiſh nation againſt another, or rather the whole,
| againſt the Romans, Encouraged by the falſe chriſts, they ſhall wick-
edly endeavour to throw off the Roman yoke, by taking up arms againſt
the Roman powers; when they had rejećted the liberty with which,
Chriſt would have made them free, they were left to themſelves, to graſp,
at their civil liberty in ways that were sinful, and therefore could not be
Jücceſsful. (2.) There ſhall be earthquakes, great earthquakes, in divers
places, which ſhall not only frighten people, but deſtroy towns and houſes,
ſee them, in which there shall not be left one stone upon another.
building, which ſeems ſo beautiful, that one would think none could, for
pity, pull it down, and which ſeems ſo ſtrong, that one would think none
ſhould be able to pull it down, ſhall yet be utterly ruined ; and this ſhall.
be done as ſoon as ever the ſpiritual temple of the goſpel-church (tho
This
ſubſtance of that ſhadow) begins to flouriſh in the world.” Did we by
faith foreſee the blaſting and withering of all external glory, we ſhould
not ſet our hearts upon it as thoſe do, that cannot ſee, or will not look,
ſo far before them. º
III. With what curioſity thoſe about him inquire concerning the time
when this great deſolation ſhould be ; (v. 7.) Masier, when shall theſe
things be 2 It is natural to us to covet to know future things and the
time of them, which it is not for us to know ; when we are more con-
cerned to aſk what is our duty in the proſpe&t of theſe things, and iº
*.
and bury many in the ruins of them. (3.) There ſhall be famines and
pestilences, the common effects of war, which deſtroy the fruits of the
earth, and, by expoſing men to ill weather and reducing them to ill diet,
occaſions infectious diſeaſes. God has various ways of puniſhing a pro.
voking people. The four ſorts of judgments which the Old Teſtament
prophets ſo often ſpeak of, are threatened by the New Teſtament pro-
phets too ; for though ſpiritual judgments are more commonly inflićted
in goſpel-times, yet God makes uſe of temporal judgments alſo. (4.)
There ſhall be fearful ſights, and great ſigns from heaven, uncommon ap-
pearances in the clouds, comets and blazing ſtars, which frighten the or:
dinary ſort of beholders, and have always been looked upon as aminous, .
and portending ſomething bad. -
Now as to theſe, the caution he gives them, is, “Be not terrifted.
Others will be frightened at them, but be not ye frightened, v. 2. As.
to the fearful ſights, let not them be fearful to you, who look above the
viſible heavens to the throne of God’s government in the higheſt heavens.
“Be not diſmayed at the figns of heaven, for the heathen are diſmayed
|at them,” Jer, 10. 2. And as to the famines and pestilences, you fall
into the hands of God, who has promiſed to thoſe who are his, that in
the days of famine they shall beJatisfied, and that he will keep them from
the noiſome-pestilence; truſt therefore in him, and be not afraid. Nay,
when you hear of wars, when without are fightings and within are fears,
yet then be not you terrifted; you know the worſt that any of theſe judg-
ments can do you, and therefore be not afraid of them; for,” [1..] “ It
is your intereſt to make the best of that which is, for all your fears cannot
alter it, theſe things must first come to paſs, there is no remedy, it will be
ygur wiſdom to make yourſelves eaſy by accommodating yourſelves to
them.” [2.] “There is worſe behind ; flatter not yourſelves with a
fancy that you will ſoon ſee an end of theſe troubles, no, not ſo ſoon as ||
Be not terrifted,
you think of, the end is not by and by, not ſuddenly.
for if you begin ſo quickly to be diſcouraged, how will you bear up
under what is yet before you ?” - -
3. They muſt expect to be themſelves for ſigns and wonders in Iſrael;
their being perſecuted would be a prognoſtic of the deſtruction of the city
and temple, which he had now foretold. Nay, this ſhould be the first
ſign of their ruin coming ; “Before all theſe, they shall lay their hands
on you. The judgment ſhall begin at the houſe of God; you muſt
ſmart firſt, for warning to them, that, if they have any confideration, they
may conſider, “If this be done to the green tree, what ſhäll.be done to |
the dry 2” See 1 Pet. 4, 17, 18. But,that is not all ; this muſt be con-
ſidered not only as the ſuffering of the perſecuted, but as the sin of the
perſecutors. Before God’s judgments are brought upon them, they ſhall.
troduces a ſurer and ſorer ruin than the fin of perſecution. ... This is a
sign that God’s, wrath is coming upon a people to the uttermoſt, when
their wrath againſt the ſervants of God comes to the uttermast. . ' .
. Now as to this, . . . . . . - - - . -
( 1. ). Chriſt tells them.
name's ſake, much to the ſame purport with what he had told them
when he firſt called them to follow him, Matth. 10... They ſhould know
the wages of it, that they might sit down and count the cost. St. Paul,
who was, the greateſt labourer and ſufferer of them all, not being now
among them, was told by himſelf what great things he should ſufferſor
Christ's name's ſake, (A&ts.9, 16.) Aſo neceſſary is it that all whgiwill live
godly in Chriſt Jeſus, ſhould count upondperſecution, The Chriſtians,
having themſelves been originally Jews, and ſtilbretainifigian equal venera-
tion with them for the Old Teſtament, and all the 'eſſentials of their reli-
gion,and differing only in ceremony, might, expač fair quarter with them. ;
but Chriſt bids them not expect it ; “No, they ſhall.be the moſt forward
to perſecute you.” [1..] “ They ſhall uſe their own church-power againſt
you ; they ſhall deliver, you up to the ſynagogues to be ſcourged there,
and ſtigmatized with their anathemas.”. Aſ2.j “ They ſhall incenſe the
magiſtrates againſt you ; they ſhall, deliver you into priſons, that you may
be brought before kings and rulers for my name’s ſake, and be puniſhed by
them.” [3.J “Your own relations will betray you, (v. 16.) your pa-
rents, brethren, and kinsfolks and friends ; ſo that you will not know
whom to put a confidence in, or where to be ſafe. . [4.] “Your reli-
gion will be made a capital crime, and you will be called to resist unto
blood; ſome of you shall they cauſe to be put to death ; ſo far muſt you
bº, from expe&ting honour and wealth, that you muſt expect nothing but
death in its moſt frightful ſhapes, death in all its dreadful pomp. Nay,”
[5,.] “Tou shall be hated of all men for my name’s ſake.” This is worſe
than death itſelf, and was fulfilled when the apoſtles were not, only ap-
pointed to death, but made aſpectacle to the world, and counted as the filth
and the gfºcouring of all things, which every body loaths, 1 Cor. 4.
9, 13. They were hated of all men, that is of all bad men, who, could
not bear the light of the goſpel, (becauſe it diſcovered their evil deeds,)
and therefore hated thoſe who brought in that light, flew in their faces,
2nd would have pulled them to pieces. The wicked world, which hated
to be reformed, hated Chriſt the great Reformer and all that were his,
for his ſake.
if the goſpel obtained among the Jews, their uſurped abuſed power was
at an end, raiſed all their forces againſt it, put it into an ill name, filled
people’s minds with prejudices againſt it, and ſo made the preachers and
profeſſors of it odious to the mob. -
(2.) He encourages them to bear up under their
go on in their work, notwithſt
with. i.
[1..] God
trials, and to
ſet up thus for a mark, and publicly perſécuted, will make you and your
being brought before kings and rulers, will give you an opportunity of
preaching the goſpel to them, who otherwiſe would never have come
within hearing of it ; your ſuffering ſuch ſevere things, and being ſo
hated by the worſt of men, of the moſt vicious lives, will be a teſtimony
that you are good, elſe you would not have ſuch bad men your enemies ;
your courage and cheerfulneſs and conſtancy under your ſufferings will
be a teſtimony for you, that you believe what you preach, and that you
:
anding the oppoſition they would, meet ||
will bring glory both to himſelf and them out of their ſuf-
ferings; (v. 13.) “It shall turn to you for a testimony. Your being
filenced, and put to confuſion.
after the pouring out of the Spirit, by whom Chriſt gave his diſciples .
this mouth and wiſdom, when the apoſtles were brought before the prieſts
and rulers, and anſwered them ſo as to make them aſhamed, A&ts 4. 5,
and 6. -
Judgments predićted. -
| are ſupported by a divine pºwer, and the Spirit of Gočand glory reſis
upon you.” * . . . ; 3. , , ºf . , ' ' ' " , ; , ; } \, : {} + i \{ . , , ; \*
[2] “God will ſtand by you, and own you, and aſſiſt you, in yokº
trials; you are his advocates, and you ſhall be well furniſhed with inſtructs
tions, v. 14, 15. Inſtead of ſetting your hearts op work to contriye, an
anſwer to informations, indićtments, articles, accuſations, and interrºga: **
tories, that will be exhibited againſt you in the eccleſiaſtical and civil
courts, on the contrary, ſettle it, in your hearts, impreſsit, upon;hºma
| take pains with them to perſuade them not to meditate before what ye
shall anſwer
t
- **** 39.9% depend upon your own wit and ingenuity, your own
prudênce and policy, and dömöt distrust or deſpair of the immédiate and
extraordinary aids of the diviſie grace. Think not(to bring yourſelves
off inithecauſe of Chriſt, as you would in a cauſe of your own, by your
own parts and application, with the common aſſiſtance, qf divine prayi;
dence, but promiſe yourſelves, for I promiſe you the ſpecial aſſiſtance of
| divine grace; I will give you a mouth and wiſłom.” This pºwes Chriſt!
fill up the meaſure. of their iniquity by laying their hands on you.” Note,
The ruin of a people is always introduced by their fin; and nothing in- |
to be God, for it is God’s prerogative to give wiſdom, and he it. is tität
made man’s mouth. Note, First, A mouth and wiſdom together cotºr
pletely, fit a man both for ſervices and ſufferings; wiſdom to know what
to ſay, and a mouth wherewith to ſay it as it ſhould be ſaid. It is a great
} happineſs to have both matter and words wherewith to honour God and
. . . . . . . . . . . . . . . . . . . . . . . . | do'good; to have in the mind a store-houſe well furniſhed with things
what hard, things they ſhould ſaffer for his
new and old, and a door of utlerance by which to bring them forth. Se-
condly, Thoſe that plead Chriſt’s cauſe, may depend upon him to give
them a mouth and wiſdom, which way ſoever they are called to plead it,
eſpecially when they are brought before magiſtrates for his name’s ſake.
It is not ſaid that he will ſend an angel from heaven to anſwer for theffi,
though he could do that, but that he will give them a mouth and wiſdom
to enable them to anſwer for themſelves ; which puts a greater honour
i upon them, which requires them to uſe the gifts and graces Chriſt fur-
iniſhes them with, and redounds the more to the glory of God, who
“ ſtills the enemy and the avenger out of the mouths of babes and ſuck-
lings.” Thirdly, When Chriſt gives to his witneſſes a mouth and wiſdom,
they are enabled to ſay that both for him and themſelves, which “all
their adverſaries are not able to gainſay or reſiſt,” ſo that they are
This was remarkably fulfilled preſently
[3.] “ You ſhall ſuffer no real damage by all the hardſhips they ſhall
put apon you ; (v. 18.) There shall not a hair of your head perish.”
Shall ſome of them loſe their heads, and yet not loſe a hair It is a pro-
verbial expreſſion, denoting the greateſt indemnity and ſecurity imagina-
ble ; it is frequently uſed, both in the Old Teſtament and New, in that
ſenſe, Some think that it refers to the preſervation of the lives of all the
Chriſtians that were among the Jews, when they were cut off by the Ro-
mans; hiſtorians tell us that not one Chriſtian periſhed in that deſola-
tion. Others reconcile it with the deaths of multitudes in the cauſe of
Chriſt, and take it figuratively in the ſame ſenſe that Chriſt faith, He
that loſeth his life for my ſake, shall find it. “Not a hair of your head
ſhall periſh but,” First, “I ſhall take cognizance of it.” To this end
| he had ſaid, (Matth. 10. 30.) The hairs of our head are all numbered ;
and an account is kept of them, ſo that none of them ſhall periſh but he
| will miſs it. Secondly, “It ſhall be upon a valuable conſideration.”. We
The rulers of the Jewiſh church, knowing very well that,
do not reckon that lost or perishing, which is laid out for good purpoſes,
and will turn to a good account. If we drop the body itſelf for Chriſt’s
name’s ſake, it does not periſh, but is well beſtowed. Thirdly, “It ſhall
be abundantly recompenſed; when you come to balance profit and loſs,
| you will find that there is nothing periſhed, but, on the contrary, that you
have great gain in preſent comforts, eſpecially in the joys of a life eter-
n il.” So that though we may be loſers for Chriſt, we ſhall not, we can-
not, be loſers by him in the end. -
- . . .
[4.] “It is therefore your duty and intereſt, in the midſt of your own
ſufferings and thoſe of the nation to maintain a holy fincerity and ſere-
- | nity of mind, which will keep you always eaſy : (v. 19.) In your pa-
doćtrine and miracles the more taken notice of and inquired into ; your ||
tience poſſeſs ye your ſouls ; get and keep poſſeſſion of your ſouls.”. Some
read it as a promiſe, “You may or ſhall poſſeſs your ſouls.” It comes
all to one... Note, First, It is our duty and intereſt at all times, eſper
cially in perilous trying times, to ſecure the poſſeſſion of our own ſouls;
not only that they be not deſtroyed and loſt for ever, but that they be
| not diſtempered now, nor our poſſeſſion of them diſturbed and interrupted.
“Poſſeſs your ſouls, be your own men, keep up the authority and domi-
|nion ºf reaſon, and keep under the tumults of paſſion, that neither grief

2 * * * ; .. A
& f
1. * * * º
f, ſº ...º. ‘e ."
. . . t A * , w
#fsafinay'tyranni ze everyow; shºturºyºtº 60t's* whº floſſeſſion-ands
enjoyment of yourſelves.” In difficult times, when we can keep poſſeſs
§ riothing elſe, then let is make that ſuré whiêhºwiłłbé made fire,
aſid keep poſſeſſion of our ſouls.” Secondly, It isºby patience; chriſtian
patience; that we keep poſſeſſion of odrówn ſouls;” In ſuffering times,
fêt patience upon the guard for the preſerviſig of your fouls; by it keep
yºur ſouls compoſed and in a good frame, and keep out'all thoſe impreſ."
fighs which would ruffle you and put you out of temper.” * *
rt * .
i
*20. And when ye ſhall ſee Jeruſalem compaſſed with
armies then know that the deſolation thereof is nigh. 21.
Then let them that are in Judea, flee to the mountains;
and let them that are in the midſt of it, depart out; and
let not them that are in the countries, enter thereinto.
22, For theſe are the days of vengeance, that all things
which are written may be fulfilled. 23. But woe unto
them that are with child, and to them that give ſuck in
thoſe days: for there ſhall be great diſtreſs in the land, and
wrath upon this people. 24. And they ſhall fall by the
edge of the ſword, and ſhall be led away captive into all
nations: and Jeruſalem ſhall be trodden down of the Gen-
tiles, until the times of the Gentiles be fulfilled. 25. And
there ſhall be ſigns in the fun, and in the moon, and in
the ſtars; and upon the earth diſtreſs of nations, with per-
plexity, the ſea and the waves roaring; 26. Men's hearts
failing them for fear, and for looking after thoſe things
which are coming on the earth: for the powers of heaven
27. And then ſhall they ſee the Son off
fhall be ſhaken.
man coming in a cloud with power and great glory, 28.
And when theſe things begin to come to paſs, then look
up, and lift up your seads ; for your redemption draweth
nigh. * * - -
... Having given them an idea of the times for about thirty-eight years
next enſuing, he here comes to ſhew them what all thoſe things would
iſſue in at laſt, namely, the deſtrućtion of Jeruſalem, and the utter diſ.
perfion of the Jewiſh nation ; which would be a little day of judgment;
a type and figure of Chriſt’s ſecond coming, which was not ſo fully ||
| (v. 27.) “Then ſhall they fee the Son of man coming in a clo
flºº of here as in the parallel place, (Matth. 24.) yet glanced at ; for
the deſtruction of Jeruſalem would be as it were the deſtrućtion of the
world to thoſe whoſe hearts were bound up in it.
I. He tells them that they ſhould ſee Jeruſalem befieged, compaſſed
with armies, (v. 20.) the Roman armies; and when they ſaw that, they
st: Luxe; xx.
{
yº
:|
-
might conclude that its deſolation was nigh, for in that the fiege would in-
fallibly end, though it might be a long ſiege. Note, As in mercy, ſo in
judgment, when God begins he will make an end.
II. He warns them, upon this fignal given, to ſhift for their own |
fafety ; (v. 21.) “Then let them which are in Judea, quit the country
and flee to the mountains ; ſet them which are in the midst of it,” (of Je-
'ruſalem,) “ depart out, before the city be cloſely ſhut up, and” (as we
făy now) “ before the trenches be opened ; and let not them that are in
the countries and villages about, enter into the city, thinking to be ſafe
there. Do you abandon a city and country which you ſee God has
abandoned and given up to ruin. Come out of her, my people.”
III. He foretells the terrible havoc that ſhould be made of the Jewiſh.
nation ; (v. 22.) Thoſe are the days of vengeance ſo often ſpoken of by
the Old Teſtament prophets, which would complete the ruin of that pro-
voking people; all their predićtions muſt now be fulfilled ; and the
blood of all the Old Teſtament martyrs muſt now be required. All things
that are written, must be fulfilled at length. After days of patience long
abuſed, there will come days of vengeance; for reprieves are not pardons.
The greatneſs of that deſtruction is ſet forth, 1. By the inflićting cauſe
of it, it is wrath upon this people, the wrath of God; that will kindle
this devouring confuming fire. 2. By the particular terror it would be
to women with child, and poor mothers that are nurſes. IWoe to them,
not only becauſe they are moſt ſubjećt to frights, and leaſt able to ſhift
for their own ſafety, but becauſe it will be a very great torment to them,
to think of having borne and nurſed children for the murderers, 3. By
Vo L. IV. No. 84.
| were perſecuted and oppreſſed by them ; then had the churches rest.
f -
Judgments predited.
the general confuſightharſhould be aſ the Bation over.
$great"distreſ3 in the land, for ſhen"will hot know what co
thew to help themſelves,… . . . . . . . . . . . . ... ". . . .
... [V. He deſcribes, the iſſue of the ſtruggles between the Jews and the
There ſhall be
urſe, to take; nor
ſt Romané, and what they will come to at laſt; in ſhort, 1, Multitudes of
them shall fall by the edge of the ſword. It is computed that in theſe wars
of the Jews there fell by the ſword above eleven hundred thouſand. And
the fiege of Jéruſalem' was, in effect; a military execution, 2. The reſt
ſhall be led away"captive, not into one nation, as when they were cons
quered by the Chaldeans, which gave them an opportunity of keeping
together, but into all-nations, which made it impoſſible for them toºcoº
reſpond with each other; much leſs to incorporate. 3. Jeruſalem itſelf
was trodden down of the Gentiles. “The Romans, when they had made
themſelves maſters of it, laid it quite waſte, as a “ rebellious and
. city, hurtful to kings and provinces,” and therefore hatefulºts
them. . . . . . . . . . . . . . . . ' ' ". . . . . .W tº . .
...V. He deſcribes the great frights that people ſhould generally be in.
Many frightful ſights ſhall be in the ſun, moon, and stars, prodigies in the
heavens, and here in this lower world, the ſea and the waves roaring, with
terrible ſtorms and tempeſts, ſuch as had not been known, and abºve the
ordinary working of natural cauſes. The effect of this ſhall be univerſal
confuſion and conſternation upon the earth, distreſs of nations with per-
pleriy, v. 25. Dr. Hammond underſtands by the nations, the ſeveraſ go-
vernments or tetrarchies of the Jewiſh nation, Judea, Samaria, and Gāli-
lee, theſe ſhall be brought to the laſt extremity. Men's hearts shall ſºil
them ſor fear, (v. 26.) &novvyślwy arºpºmov–men being quite earanžmated,
diſpirited, un-ſouled, dying away for fear. Thus they are killed all the
day long, by whom Chriſt’s apoſtles were ſo, (Rom. 8. 36.) that is, they
are all the day long in fear of being killed; finking under that which lies
upon them, and yet ſtill trembling for fear of worſe, and “ loking after
thoſe things which are coming upon the world ; when judgment begins
at the houſe of God,” it will not end there; it ſhall be as if all the world
were falling in pieces ; and where can any be ſecure then : The powers
of heaven ſhall be ſhaken, and then the pillars of the earth cannot but
tremble. Thus ſhall the preſent Jewiſh policy, religion, laws, and go-
vernment, be all entirely diſſolved by a ſeries of unparalleled calamities,
attended with the utmoſt confuſion. So Dr. Clarke. But our Saviour
makes uſe of theſe figurative exprefions, becauſe at the end of time they
ſhall be literally accompliſhed, when the heavens shall be rolled together
as a ſtroll, and all their powers not only ſhaken, but broken, and the
earth and all the works that are therein ſhall be burnt up, 2 Pet. 3. 10, 12.
As that day was all terror and deſtruction to the unbelieving Jews, ſo
|
the great day will be to all unbelievers. - - . . .
VI. He makes this to be a kind of appearing of the Son of man ;
ud, with
power and great glory.” The deſtruction of Jeruſalem was in a pºrtiºn.
lar manner an act of Chriſt’s judgment, the judgment committed to the
| Son of man; his religion could never be thoroughly eſtabliſhed but by the
deſtruction of the temple, and the aboliſhing of the Levitical prieſthood
and economy, after which even the converted Jews, and many of the
Gentiles too, were ſtill hankering, till they were deſtroyed; ſo that it
might juſtly be looked upon as a coming of the Son of man, in power and
great glory ; yet not viſibly, but in the clouds; for in executing ſuch
judgments as theſe, clouds and darkneſs are round about him. Now this
was, 1. An evidence of the firſt coming of the Meſfiah ; ſo ſome under.
ſtand it. Then the unbelieving Jews ſhall be convinced, when it is too
late, that Jeſus was the Meſfiah ; they that would not ſee him coming in
the power of his grace to ſave them, ſhall be made to ſee him coming in
the power of his wrath to destroy them ; thoſe that would not have him
to reign over them, ſhall have him to triumph over them. 2. It was an
earnest of his ſecond coming. Then in the terrors of that day they ſhall
Jēe the Son of man coming in a cloud, and all the terrors of the laſt day.
They ſhall ſee a #. of it, a faint reſemblance of it. If this be ſo
terrible, what will that be *, * *
VII. He encourages all the faithful diſciples in reference to the ter.
rors of that day; (v. 21.) “When theſe things begin to come to paſs,
when Jeruſalem is befieged, and every thing is concurring to the deſtruc-
tion of the Jews, then do you look up, when others are looking down,
look heavenward, in faith, hope, and prayer, and lift up your heads with
cheerfulneſs and confidence, for your redemption draws nigh.” 1. When
Chriſt came to deſtroy the Jews, he came to redeem the Chriſtians that
2.
When he comes to judge the world at the laſt day, he will redeem all
that are his, from all their sº And the forefight of that day is
6. E.




•. . ; - * ...sº . .
; : " . . . . * ~ * tº r --- j .
ºf
as pleaſant to all good chriſtians as it is terrible to the wicked andium-f
godly. “Their death itſelf is 'fo ; when they ſee that day approaching,
they can lift up their heads with joy, knowing that their redemption"draws
nigh, their removal to their Redeemer. . . . . . . . . " . .
“VIII. Here is one word of predićtion, th
. 3" t
at looks further than the de-
ſtruction of the Jewiſh nation, which is not eaſily underſtood; we havéſ
it, v. 24. that “Jeruſalem ſhall be trodden down of the Gentiles; till the
times of the Gentiles be fulfilled.” 1. Some underſtand it of what is:
paſt; ſo Dr. Hammond. The Gentiles, who have conquered Jeruſalem,
ſhall keep poſſeſſion of it, and ſhall be purely Gentile, till the times of:
the Gentiles be fulfilled, till a great part of the Gentile world is become:
Chriſtian, and then after Jeruſalem is rebuilt by Adrian the emperor,
with an excluſion of all the Jews from it, many of the Jews ſhall, turn
Chriſtians, ſhall join with the Gentile Chriſtians, to fet-up a church in
Jeruſalem, which ſhall flouriſh there for a long time. 2. Others under-
ftand it of what is yet to come ; ſo Dr. Whitby, Jeruſalem ſhall be poſ.
ſeſſed by the Gentiles, of one ſort or other, for the moſt part, till the
time comes when the nations that yet remain infidels ſhall embrace the
Chriſtian faith, when the kingdoms of this world ſhall become Chriſt’s
kingdoms, and then all the Jews ſhall be converted. Jeruſalem ſhall be
inhabited by them, and neither they nor their city any longer trodden
down by the Gentiles. - * * * *
29. And he ſpake to them a parable, Behold the fig-
tree, and all the trees; 30. When they now ſhoot forth,
ye ſee and know of your own ſelves that ſummer is now
nigh at hand. 31. So likewiſe ye, when ye ſee theſe
things come to paſs, know ye that the kingdom of God
is nigh at hand. 32, Verily I ſay unto you, This genera-
tion ſhall not paſs away, till º, fulfilled: 33. Heaven
and earth ſhall paſs away; but my word'ſhall not paſs
away. , 34. And take heed to yourſelves, left at any time
your hearts be overcharged with ſurfeiting'ànd drunken-
meſs and cares of this life, and ſo that day come upon you
unawares. 35. For as a ſnare ſhall it come on all them
that dwell on the face of the whole earth. 36: Watch ye
therefore, and pray always, that ye may be accounted wor-
thy to eſcape all theſe things that ſhall come to paſs, and
to ſtand before the Son of man. 37. And in the day-time
he was teaching in the temple, and at night he went out,
and abode in the mount that is called the mount of Olives.
38. And all the people came early in the morning to him’
in the temple for to hear him. " " ' " º . . . . . . .
Here, in the cloſe of this diſcourſe, . . . . . . .
I. Chriſt appoints his diſciples to obſerve the figns of the times,
which they might judge by, if they had an eye to the foregoing direc-
tions, with as much certainty and aſſurance as they could judge of the
approach of ſummer by the budding forth of the trees, v. 29.31. As
in the kingdom of nature there is a chain of cauſes, ſo in the kingdom
of providence there is a conſequence of one event upon another. When
we ſee a nation filling up the meaſure of their iniquity, we may conclude
that their ruin is migh; when we ſee the ruin of perſecuting powers haſ-
tening on, we may from thence infer that the kingdom of God is nigh at
hand, that, when the oppoſition given to it is removed, it ſhall gain
ground. As we may lawfully prognoſticate the change of the ſeaſons,
when ſecond cauſes have begun to work, ſo we may in the diſpoſal of
events, expect ſomething uncommon, when God is already raiſed up out
of his holy habitation; (Zech. 2. 13.) then stand still, and ſee his ſalvation,
II. He charges them to look upon thoſe things as neither doubtful
nor diſtant, (for then they would not make a due impreſſion on them,)
but asſure and very near. The deſtruction of the Jewiſh nation, 1. Was
near; (v. 32.) “This generation ſhall not paſs away till all be fulfilled.”
There were ſome now alive that ſhould ſee it; ſome that now heard the
predićtion of it. 2. It was ſure, the ſentence was irrever fible, it was a
conſumption determined, the decree was gone forth; (v. 33.) “ Heaven
and earth shall paſs away, ſooner than any word of mine : nay, they cer-
tainly ſhall paſs away, but my words shall not ; whether they take hold
or no, they will take effect, and not one of them fall to the ground,”
1 Sam. 3. 19. -
ST. LUKE, XXI.
|ºthings,) but to stand before -
| ſtand continually before his throne, and ſerve him day and night in his
Judgments predićted,
; , III. He cautions them againſt ſecurity and ſenſuality, by which they
| would disfit themſelves for the trying times that were coming on, and
make them to be a great ſurpriſe and terror to them; (v. 34, 35.) Take
heed to yourſelves. This is the word of command given to all Chriſt's
diſciples; “Take heed to yourſelves, that you be not overpowered by
temptations, nor betrayed by your own corruptions.” Note, We can-
|not be ſafe, if we be ſecure. It concerns us at all times, but eſpecially at
bme times, to be very cautious. See here, 1. What our danger is—that
the day of death and judgment ſhould come upon us unawares, when we
| do not expect it, and are not prepared for it; leſt, when we are called to
} meet our Lord, that be found the furthest thing from our thoughts, which
aught always to be laid nearest our hearts, left it come upon us as a ſhare;
for ſo it will come upon the moſt of men, who dwell upon the earth, and
mind earthly things only, and have no converſe with heaven; to them it
will be as a ſhare ; ſee Eccl. 9. 12. It will be a terror and a destruc-
tion to them; it will put them into an inexpreſſible fright, and hold them
faſt for a doom yet more frightful. 2. What our duty is, in confidera-
tion of this danger; we muſt take heed lest our hearts be overcharged, leſt
they be burthened and overloaded, and ſo disfitted and diſabled to do
what muſt be done in preparation for death and judgment. Two things
we muſt watch againſt, left our hearts be overcharged with them. (1.)
| The indulging of the appetites of the body, and allowing of ourſelves.in
the gratifications of ſenſe to an exceſs; “Take heed leſt you be over-
charged with ſurfeiting and drunkenneſs,” the immoderate uſe of meat
and drink, which burthen the heart not only with the guilt thereby cºn-
tracted, but by the ill influence which ſuch diſorders of the body have
upon the mind; they make men dull and lifeleſs to their duty, dead and
liſtleſs in their duty; they ſtupify the conſcience, and make the mind un-
affected with thoſe things that are moſt affecting. (2.) The inordinate
§purſuit of the good things of this world. The heart is overcharged
"with the cares of this life. The former is the ſnare of thoſe that are
| given to their pleaſures : this is the ſmare of the men of buſineſs, that
will be rich. We have need to guard on both hands, not only left at the
time when death comes, but left at any time, our hearts ſhould be thus
overcharged. Our caution againſt fin, and our care of our own ſouls,
muſt be conſtant. -
IV. He counſels them to prepare and get ready for this great day,
v. 36. Here ſee, 1. What ſhould be our aim—that we may be accounted
worthy to eſcape all thoſe things, that, when the judgments of God are,
|abroad, we may be preſerved from the malignity of them, that either,
we may not be involved in the common calamity, or it may not be that to
us, that it is to others; that in the day of death we may eſcape the ſting
of it, which is the wrath of God, and the damnation of hell. Yet;
we muſt aim not only to eſcape that, but to stand before the Son of man; ,
inot only to ſtand acquitted before him as our Judge, (Pſ. 1. 5.) to have,
|boldneſs in the day of Chriſt, º is ſuppoſed in our eſcaping all thoſe
him, to attend on him as our Maſter, to
temple, (Rev. 7. 15.) always to behold his face, as the angels, Matth.
18. 20. The ſaints are here ſaid to be accounted worthy, as before,
ch. 20. 35. God, by the good work of his grace in them, makes them
meet for this happineſs, and by the good will of his grace toward them,
accounts them worthy of it; but, as Grotius here faith, a great part of
our worthineſs lies in an acknowledgment of our own unworthineſs. 2.
What ſheuld be our actings in theſe aims; Watch therefore, and pray al-
ways. Watching and praying muſt go together, Neh. 4, 9. Thoſe
that would eſcape the wrath to come, and make ſure of the joys to come, .
muſt watch and pray, and muſt do it always, muſt make it the conſtant
buſineſs of their lives, (1.) To keep a guard upon themſelves ; “Watch'
againſt fin, watch to every duty, and to the improvement of every oppor-
tunity of doing good. Be awake, and keep awake, in expectation of
your Lord’s coming, that you may be in a right frame to receive him,
and bid him welcome.” (2.) To keep up their communion with God;
“Pray always : be always in an habitual diſpoſition to that duty ; keep
up ſtated times for it, abound in it; pray upon all occaſions.” Thoſe
ſhall be accounted worthy to live a life of praiſe in the other world, that
live a life of prayer in this world. • -
In the two laſt verſes we have an account how Chriſt diſpoſed of him-
ſelf during thoſe three or four days betwixt his riding in triumph into
Jeruſalem, and the night in which he was betrayed. e
, [1..] He was all day teaching in the temple. Chriſt preached on week-
days as well as ſabbath-days. He was an indefatigable Preacher, he
preached in the face of oppoſition, and in the midſt of thoſe that he
knew ſought occaſion againſt him.
f : *
* ... --
* *
The Treachery of Judas.
SrxLUKE, XXH.
. . [2.] At night,he went out, telladge fit a friend's houſeyin the fióünt
of Olives, about a mile out of town; ºiſt is probablew thateſhe had ſome
friends in the city, that would gladly have slodged shinhobutoſhe was
willing to retire in the evening out of the noiſe of the town, that he
sº have more time for ſecret devotion; now that his hourewas...at
3Il Głe .* : ; : . . . . 13 () { } { . . . . . . . . . . . . . . . . . . . . .
. . . [3.]. Early in the morning he was in the temple again, where he had
armorning-le&ture for thoſe that were willing to attend its; and the peo-
ple were forward to hear one that they ſaw forward to preach ; (v. 38.)
* { .
- . They all came early in the morning, flocking to the temple, like doves to
their windows, to hear him, though the chief-prieſts and Scribes did all
they could to prejudice them againſt him. Sometimes the taſte and reliſh
which ſerious honeſt plain people, have of good preaching, are more to
be valued and judged by than the opinion of the witty and learned, and
thoſe in authority. - * : - . . . .
{ i t; -
• ſ” … . . .
.# ... . . . CHAP. XXII.
All the evangeliſts, whatever they omit, give us a particular account of the
death and reſurrection of Christ, becauſe he died for our ſins, and roſe |
Jör our justification ; this evangelist, as fully as any, and with many
circumstances and paſſages added, which we had not before. In this
chapter, we have, H. The plot to take Jeſús, and Judas’ coming into it,
v. 1...6. II. _Christ’s eating gſ the paſſover with his diſciples, v.
7... 18. III. The instituting of the Lord’s ſupper, v. 19, 20. IV.
Christ's diſcourſe with his diſciples after ſupper, upon ſeveral heads, v.
21.38. W. His agony in the garden, v. 39.46. VI. The apprehend-
ing of him, by the ºffſtance of Judas, v. 47.53. VII. Peter’s deny-
ing of him, v. 54.62. VIII. The indignities done to Christ by thoſe
that had him in custody, and his trial and condemnation in the eccleſias- |
tical court, v. 63.71.
1. Nº. the feaſt of unleavened bread drew nigh,
* + N which is called the paſſover. 2. And the chief
prieſts and Scribes ſought how they might kill him; for
42
they feared the people. 3. Then entered Satan into
Judas ſurnamed Iſcariot, being of the number of the twelve.
4. And he went his way, and communed with the chief
prieſts and captains, how he might betray him unto
them. 5. And they were glad, and covenanted to
give him money, 6., And he promiſed, and ſought
opportunity to betray him unto them in the abſence of the w •. * * * * * : , " . . ." . . . . *... ". . . . . . . . . . . . . . . . . . . . * : * ~ * * *** * * * *
y - - || 15. And he ſaid unto, them, With deſire I have, de-
- - ..., |fired to eat this paſſover with you before I ſuffer. 16.
The year of the redeemed is now come, which had been from eternity || p y . j =
multitude.
fixed in the divine counſels, and long looked for by them that waited for
the conſolation of Iſrael; after the revolutions of many ages, it is at
length come, Iſa. 63. 4. And it is obſervable, it is in the very first.
month of that year that the redemption is wrought out, ſo much in haſte.
was the Redeemer to perform his undertaking, ſo was he straitened till it
It was in the ſame month, and at the ſame time of the
was accomplished.
month, (in the beginning of months, Exod. 12. 2.) that God by Moſes
brought Iſrael out of Egypt, that the Antitype might anſwer the type.
Chriſt is here delivered up, when the feast of unleavened bread drew nigh,
v. 1. About as long before that feaſt as they began to make preparation.
for it, here was preparation a making for our Paſſover’s being offered
for us. -.
I. Here we have his ſworn enemies contriving it; (v. 2.) the chief
priests, men of ſančtity, and the Scribes, men of learning, Jéeking how
they might kill him, either by force or fraud: could they have had
their will, it had been ſoon done, but they feared the people, and the
more; , for what they now ſaw of their diligent attendance upon his
preaching. - . - * . -
II. A treacherous diſciple joined in with them, and coming to their
affiſtance, Judas ſurnamed ſcariot ; he is here ſaid to be of the number of
the twelve, that dignified, diſtinguiſhed number. One would wonder that
Chriſt, who knew all men, ſhould take a traitor into that number; and ||
that one of that number, who could not but know Christ, ſhould be ſo
baſe as to betray him ; but Chriſt had wife and holy ends in taking
Judas to be a diſciple, and how he who knew Chriſt ſo well, yet came to
betray him, we are here told, v. 3. Satan, entered into Judas, It was
|
tha, Deville work, whº thought hereby to ºrdia Chriſt's andertaking, tes
ſhayatbroken his head; but it proved only the bruiſing of his heels
Whoever betrays Chriſt, or his truths, or ways, it is satan that puts
|them upon it. . Judas knew how deſirous the chief prieſts were to gets
Chriſt' into their hands; and that they could not do it ſafely witholić the
|aſſiſtance of ſome that knew his retirements, as he did. He therefore
went himſelf, and made, the-motion to them, v.4, Note, It is hardºto.
ſay whether more miſchief is done to Chriſt's kingdom by the power and,
policy of its open enemies, or by the treachery and ſelf-ſeeking of its:
'pretended friends: -nay, without the latter its enemies could not gain.
their point as they do. When you ſee Judas communing with the chief.
priests, be ſure ſome miſchief is in hatching; it is for no good that they
are laying their heads together, & ; ; ; , 3 * : * ~ * : *
The iſſue of the treaty between them is, 1. That Judas muſt betray.
Chriſt to them, muſt bring them to a place where they might ſeize him
without danger of tumult—and this they would be glad of 2. They's
muſt give him a ſum of money for doing it—and that he would be gladº
of ; (v. 5.) They covenanted to give him money. When the bargain was
made, Judas ſought opportunity to betray him. … Probably, he ſlily in:
quired of Peter and John, who were more intimate with their Maſter than:
he was, where he would be at ſuch a time, and whither he would retire,
after the paſſover, and they were not ſharp enough to ſuſpect him.'s
Somehow or other, in a little time, he gained the advantage he ſought,
and fixed the time and place where it might be done, in the abſence of the
multitude and without tumult. . . . : . . . . . . . . . . . .
7. Then came the day of unleavened bread, when the
paſſover muſt be killed.6, 8, And he ſent Peter and
John, ſaying, Go "...º.º.º. that we
| may eat. 9. And they ſaid unto him, Where wilt thou
that we prepare 2, 10. And he ſaid unto them, Behold,
When ye are entered into the city, there ſhall a man
meet you, bearing a pitcher of water; follow him into
the houſe where he entereth in. 11. And ye ſhall ſay
|unto the good man of the houſe, The Maſter ſaith unto
thee, Where is the gueſt-chamber, where I ſhall eat the
paſſover with my diſciples ; 12. And he ſhall ſhew you
a large upper room furniſhed: there make ready. 13.
And they went and found as he had ſaid unto them; and
they made ready the paſſover. 14. And when the hour
was come, he ſat down, and the twelve apoſtles with him.
For I ſay unto you, I will not any more eat thereof, until
it be fulfilled in the kingdom of God. ... 17. And he took
the cup, and gave thanks, and ſaid, Take this, and di:
vide it among yourſelves. 18. For I ſay unto you, I will
not drinksof the fruit of the vine, until the kingdom of
God ſhall come. 19. And he took bread, and gave
| thanks, and brake it, and gave unto them, ſaying, This is
| my body which is given for you : this doin remembrance
of me. 20. Likewiſe alſo the cup after ſupper, ſaying,
This cup is the new teſtament in my blood, which is ſhed
What a hopeful proſpeã had we of Chriſt's doing a great deal of
good by his preaching in the temple, during the feaſt of unleavened
bread which continued ſeven days, when the people were every morning,
and early in the morning, ſo attentive to hear him . But here is a ſtop
put to it. He muſt enter upon work of another kind; in that, how-
ever, he ſhall do more good than in the other, for neither Chriſt’s nor
his church’s ſuffering days are their idle empty days.
Now here we have, . . . . . . . . . . • sº , º
I. The preparation that was made for Chriſt's eating the paſſover with
|his diſciples, upon the very day, of unleavened bread, when the paſſover
muſt be killed according to the law, v. 7. Chriſt was made under the
|
law, and obſerved the ordinances of it, particularly that of the paſſover,
; .
ST. LUKE, XXII. The keeping of the Paſſover,
to teach usin like manner to obſerve his goſpel inſtitutions, particularly
that of the Lord's ſupper, and not to neglect them. It is probable that
he went to the temple to preach in the morning, when he ſent Peter and |
John another way into the city to prepare the passover. Thoſe who
have attendants about them, to do their ſecular buſineſs for them in a
great meaſure, muſt not think that that allows them to be idle; it en-
gages them to employ themſelves more in ſpiritual buſineſs, or ſervice to
the public. He directed thoſe whom he employed, whither they ſhould
go; (v. 9, 10.) they must follow a man bearing a pitcher of water, and
he muſt be their guide to the houſe. Chriſt could have deſcribed the
houſe to them, probably it was a houſe they knew, and he might have
faid-no more than, Go to ſuch a one’s houſe, or to a houſe in ſuch a
ftreet, with ſuch a ſign, &c. But he dire&ted them thus, to teach them
to depend upon the conduct of Providence, and to follow that, step by
step. They went, not knowing whither they went, but whom they fol.
lowed. Being come to the houſe, they muſt defire the maſter of the
houſe to ſhew them a room, (v. 11.) and he will readily do it, v. 12.
Whether it was a friend’s houſe, or a public houſe, does not appear; but
the diſciples found their guide, and the houſe and the room, juſt as he
had ſaid to them; (v. 18.) for they need not fear a diſappointment, who.
go upon Chriſt’s word; according to the orders given them, they got
everything in readineſs for the paſſover, v. 11.
II. The ſolemnizing of the paſſover, according to the law. When
the hour was some, that they ſhould go to ſupper, he ſat down, it is likely,
at the head-end of the table, and the twelve apostles with him, Judas not
excepted; for it is poſſible that they whoſe hearts are filled with Satan,
and all manner of wickedneſs, may yet continue a plauſible profeſſion of
religion, and be found in the performance of its external ſervices. And
while it is in the heart, and does not break out into any thing ſcandalous,
fuch cannot be denied the external privileges of their external profeſſion.
Though Judas has already been guilty of an overt-act of treaſon, yet, it
not being publicly known, Chriſt admits him to fit down with the reſt at
the paſſover. Now obſerve,
1. How Chriſt bids this paſſover welcome, to teach us in like manner to
welcome his paſſover, the Lord’s ſupper, and to come to it with an ap-
petite; (v. 15.) “With desire I have desired, I have moſt earneſtly de-
fired, to eat this paſſover with you before I ſuffer.” He knew it was to
be the prologue to his ſufferings, and therefore he defired it, becauſe it
it was in order to his Father’s glory and man’s redemption. He delighted
to do even this part of the will of God concerning him as Mediator. Shall
we be backward to any ſervice for him who was ſo forward in the work |
of our ſalvation ? See the love he had to his diſciples; he defired to eat
it with them, that he and they might have a little time together; them-
ſelves, and none beſides, for private converſation, which they could not
have in Jeruſalem, but upon this occaſion. He was now about to leave
them, but was very defirous to eat this paſſover with them before he ſuffered,
as if the comfort of that would carry him the more cheerfully through
his ſufferings, and make them the eaſier to him. Note, Our goſpel-
paſſover, eaten by faith with Jeſus Chriſt, will be an excellent prepara-
tion for ſufferings, and trials, and death itſelf.
2. How Chriſt in it takes his leave of all passovers, thereby ſignifying
his abrogating of all the ordinances of the ceremonial law, of which that
of the paſſover was one of the earliest and one of the moſt eminent ;
(v. 16.) “I will not any more eat thereof, nor ſhall it be any more cele-
brated by my diſciples, until it be fulfilled in the kingdom of God.” (1.)
It was fulfilled when Chriſt our Paſſover was ſacrificed for us, 1 Cor. the promiſes of it. Had it not been for the blood of Chriſt, we had,
5. 7. And therefore that type and ſhadow was laid aſide, becauſe now
in the kingdom of God the ſubſtafice was come, which ſuperſeded them.
(2.) It was fulfilled in the Lord’s ſupper, an ordinance of the goſpel-
kingdom, in which the paſſover had its accompliſhment, and which the
diſciples, after the pouring out of the Spirit, did frequently celebrate, as
we find Aćts 2.42, 46. They ate of it, and Chriſt might be ſaid to
eat with them becauſe of the ſpiritual communion they had with him in
that ordinance. He is ſaid to ſup with them, and they with him, Rev.
3. 20. But, (3.) The complete accompliſhment of that commemora-
tion of liberty will be in the kingdom of glory, when all God’s ſpiritual |
Iſrael ſhall be releaſed from the bondage of death and fin, and be put in
poſſeſſion of the land of promiſe.
What he had ſaid -of his eating of the paſchal-lamb, he repeats con-
cerning his drinking of the passover-wine; the cup of bleſſing, or of
thankſgiving, in which all the company pledged the Maſter of the feaſt,
at the cloſe of the paſſover-ſupper. This cup he took, according to the
cuſtom, and gave thanks for the deliverance of Iſrael out of Egypt, and
the preſervation of their firſt-born, and then ſaid, Take this, and divide it
\
| among yourſelves, v. 17, This is not ſaid afterward of the ſacramintºt
cup ; that being, probably, of much more weight and value, being the
* New Testament in }. blood, he might give that into every one's hand, to
teach them to make a particular application of it to their own ſouls;
but as for the paſchal-cup which is to be aboliſhed, it is enough to ſay,
“Take it, and divide it among yourſelves, do what you will with it, för
we ſhall have no more occaſion for it, v. 18. I will not drink of the fruit of
the vine any more 2 I will not have it any more drunk of, till the kingdom’
of God shall come, till the Spirit be poured out, and then you ſhall in the .
Lord's ſupper commemorate a much more glorious redemption; of which
both the deliverance out of Egypt and the paſſover-commemoration of it
were types and figures. The kingdom of God is now ſo near being ſet
up that you will not need to eat or drink any more till it comes.”
Chriſt dying next day, opened it. . As Chriſt with a great deal of plea.
ſure took leave of all the legal feaſts (which fell of courſe with the paf-
ſover) for the evangelical ones, both ſpiritual and ſacramental; ſo may
good chriſtians, when they are called to remove from the church militant
to that which is triumphant, cheerfully exchange even their ſpiritual re-
paſts, much more their ſacramental ones, for the eternal feaſt.
III. The inſtitution of the Lord’s ſupper, v. 19, 20. The passover
and the deliverance out of Egypt were typical and prophetic signs of a
Chriſt to come, who ſhould by dying deliver us from ſin and death, and
the tyranny of Satan; but they ſhall no more ſay, “ The Lord liveth,
that brought us up out of the land of Egypt;” a much greater deli-
verance ſhall eclipſe the luſtre of that, and therefore the Lord's ſupper
is inſtituted to be a commemorative ſign or memorial of a Chriſt already
come, that has by dying delivered us ; and it is his death that is in a
ſpecial manner ſet before us in that ordinance.
1. The breaking of Christ’s body as a ſacrifice for us, is here com-
| memorated by the breaking of bread; and the ſacrifices under the law
were called the bread of our God; (Lev. 21.6, 8, 17.) This is my body
which is given for you. And there is a feaſt upon that ſacrifice inſtituted,
in which we are to apply it to ourſelves, and to take the benefit and
comfort of it; this bread that was given for us, is given to us to be food
to our ſouls, for nothing can be more nourishing and ſalisfying to our
ſouls than the doćtrine of Chriſt's making atonement for ſin, and the
aſſurance of our intereſt in that atonement ; this bread that was broken.
and given for us, to ſatisfy for the guilt of our fins, is broken and given
to us, to ſatisfy the defire of our ſouls. And this we do in remembrance.
of what he did for us, when he died for us, and for a memorial of what
we do, in making ourſelves partakers of him, and joining ourſelves to him
in an everlaſting covenant ; like the ſtone Joſhua ſet up for a witneſs,
Joſh. 24. 27. -
2. The shedding of Christ’s blood, by which the atonement was made,
(for the blood made atonement for the ſoul, Lev. 17. 11.) as repreſented
by the wine in the cup ; and that cup of wine is a ſign and token of the
New Teſtament, or new covenant, made with us. It commemorates the
purchaſe of the covenant by the blood of Chriſt, and confirms the
promiſes of the covenant, which are all Tea and Amen in him. This
| will be reviving and refreſhing to our ſouls, as wine that makes glad the
heart. In all our commemorations of the ſhedding of Chriſt’s blood, we
muſt have an eye to it as ſhed for us; we needed it, we take hold of it,
we hope to have benefit by it : who loved me, and gave himſelf for me.
And in all our regards to the New Teſtament, we muſt have an eye to
the blood of Christ, which gave life and being to it, and ſeals to us all
never had the New Teſtament ; and had it not been for the New Teſta.
ment, we had never known the meaning of Chriſt’s blood ſhed.
, 21. But behold, the hand of him that betrayeth me, is
with me on the table. , 22. And truly the Son of man.
goeth, as it was determined : but woe unto that man by
whom he is betrayed. 23. And they began to inquire
among themſelves, which of them it was that ſhould do
this thing. 24. And there was alſo a ſtrife among them,
which of them ſhould be accounted the greateſt. 25.
And he ſaid unto them, The kings of the Gentiles exerciſe
lordſhip over them; and they that exerciſe authority upon
them, are called Benefactors. 26. But ye ſhall not be ſo:
but he that is greateſt among you, let him be as the
younger ; and he that is chief, as he that doth ſerve.
tº ! The Diſciples admoniſhed.
ST. LUKE, XXII.
-
a
47. For whether is greater, he that fitteth atmeat, or he that
ſerveth : Is not he that fitteth at meat?, But I am among
you as he that ſerveth.’ 28. Ye are they which have con-
tinued with me in my temptations.
kingdom, and fit on thrones, judging the twelve tribes of
Iſrael. 31. And the Lord ſaid, Simon, Simon, behold,
Satan hath deſired to have you, that he may fift you as
wheat: 32. But I have prayed for thee, that thy faith fail
not ; and when thou art converted, ſtrengthen thy bre-
thren. , 33. And he ſaid unto him, Lord, I am ready to
go with thee both into priſon, and to death. 34. And he
ſaid, I tell thee, Peter, the cock ſhall not crow this day, be-
fore that thou ſhalt thrice deny that thou knoweſt me.
35. And he ſaid unto them, When I ſent you without
purſe, and ſcrip, and ſhoes, lacked ye any thing? And
they ſaid, Nothing, 35. Then ſaid he unto them, But now
he that hath a purſe let him take it, and likewiſe his ſcrip:
and he that hath no ſword, let him ſell his garment, and
buy one. 37. For I ſay unto you, that this that is written
muſt yet be accompliſhed in me, And he was reckoned
among the tranſgreſſors: for the things concerning me
have an end. 38. And they ſaid, Lord, behold, here are
two ſwords. And he ſaid unto them, It is enough.
We have here Chriſt’s diſcourſe with his diſciples after ſupper, much
of which is new here ; and in St. John’s goſpel we ſhall find more that
is new ſtill. We ſhould take example from him, to entertain and edify
our family and friends with ſuch diſcourſe at table as is good, and to the
uſe of edifying, which may miniſter grace to the hearers ; but eſpecially
after we have been at the Lord's table, by chriſtian conference to kee
one another in a ſuitable frame. The matters Chriſt here diſcourſed of,
were of weight, and to the preſent purpoſe.
I. He diſcourſed with them concerning him that ſhould betray him
who was now preſent. *’ -
. 1. He fignifies to them that the traitor was now among them, and one
of them, v. 21. By the placing of this after the inſtitution of the Lord’s |
ſupper, which in Matthew and Mark is placed before it, it ſeems plain ||
that Judas did receive the Lord’s ſupper, did cat of that bread, and drink
of that cup ; for after the ſolemnity was over, Chriſt ſaid, “Behold the
hand of him that betrayeth me, is with me on the table.” There have
been thoſe that have eaten bread with Chriſt, and yet have betrayed him.
2. He foretells that the treaſon would take effect; (v. 22.) Truly the
Son of man goes, as it was determined ; goes to the place where he will
be betrayed ; for he is delivered up by the counſel and foreknowledge of
God, elſe Judas could not have delivered him up. Chriſt was not driven
to his ſufferings, but cheerfully want to them. He ſaid, Lo, I come.
3. He threatens the traitor; Woe to that man by whom he is betrayed.
Note, Neither the patience of the ſaints under their ſufferings, nor the
counſel of God concerning their ſufferings, will be any excuſe for thoſe
that have any hand in their ſufferings, or that perſecute them.
God has determined that Chriſt ſhall be betrayed, and he himſelf has
sºul, ſubmitted to it, yet Judas’ fin or puniſhment is not at all the
€18. • * -
4. He frightens the reſt of the diſciples into a ſuſpicion of themſelves,
by ſaying that it was one of them, and not naming which ; (v. 23.)
They began to inquire among themſelves, to interrogate themſelves, to put
the queſtion to themſelves, who it was that should do this thing, that could
be ſo baſe to ſo good a Maſter. The inquiry was not, Is it you ? or, Is
it ſuch a one 2 but, Is it I 2
II. Concerning the ſtrife that was among them for precedency or ſu-
premacy.
1. See what the diſpute was ; Which of them should be accounted the
greatest Such and ſo many conteſts among the diſciples for dignity
and dominion before the Spirit was poured upon them, were a ſad pre-
ſage of the like ſtrifee for, and affections of, ſupremacy in the churches,
after the Spirit ſhould be provoked to depart from them. How incon.
Vol. IV. No. 85.
- * ... -- 29. And I appoint ||
unto you a kingdom, as my Father hath appointed unto
me: 30. That ye may eat and drink at my table in my ||
Though +
ſiſtent is this with that in the verſe before There they were inquiring
| which would be the traitor, and here which ſhould be the prizew Could.
ſuch an inſtance of humility, and ſuch an inſtance of pride ăţă yānity; hº
* ...: ** i isi ** . " ...” º'
found in the ſame men, ſo near together This is likeºvº waisra and,
bitter, proceeding at thé ſame place out of the ſame fºuntain. ..What a
felf-contratlićtion is the deceitful heart of man º' . . . .
2. See what Chriſt ſaid tâ this diſpute. He was not ſharp upon them,
‘as might have been expe&ted, (he having ſo often réproved them for this
verything,) but mildly ſliewed them the fin and folly of it. . . . . . . .
(1.) This was to make themſelves like the kings of the Genkilés, that:
affect worldly pomp, and with worldly power, v. 25. They exerciſe
lordship over their ſubjećts, and are ever and anon ſtriving to exerciſe
lordſhip too over the princes, that are about them, though as good as
themſelves, if they think them not ſo strong as themſelves. . Note, The
exercising of lordship better becomes the kings of the Gentiles than the
miniſters of Chriſt. But obſerve, They that exerciſe authority, and take
upon themſelves to bear ſway, and give law, they are caſſed Benefactors
—"Evepyśląs : they call themſelves ſo, and ſo their flatterers call them,
and thoſe that ſet themſelves to ſerve their intereſts. It is pretended,
that they have been benefactors, and upon that account they ſhould be
admitted to have rule; nay, that in exercifing authority: they are bene:
fačtors; however they really ſerve themſelves, they would be thought
to ſerve their country. One of the Ptolemies was ſurnamed Euergetes—
The Benefactor. Now our Saviour, by taking notice of this, intimates,
[1..] That to do good is much more honourable than to look great ; for
theſe princes that were the terror of the mighty, would not be called ſo,
but rather the benefactors of the needy; ſo that, by their own confeſſion,
a benefactor to his country is much more valued than a ruler of his
country. [2.] That to do good is the ſureſt way to be great, elſe they
that aimed to be rulers would not have been ſo ſolicitous to be called
benefactors; this therefore he would have his diſciples believe, that their
greateſt honour would be to do all the good they could in the world.
They would indeed be benefactors to the world, by bringing the goſpel
to it. Let them value themſelves upon that title, which they would in-
deed be entitled to, and then they need not ſtrive which ſhould be the
greateſt, for they would all be greater; greater bleſfings to mankind
than the kings of the earth, that exerciſe lordſhip over them. If they
have that which is confeſſedly the greater honour, of being benefactors, let
them deſpiſe the leſſer, of being rulers.
2.) It was to make themſelves unlike the diſciples of Chriſt, and un-
like Chriſt himſelf; (v. 26, 27.) “ re shall not be ſo. It was never in-
tended that ye ſhould rule any otherwiſe than by the power of truth and
| grace, but that you ſhould ſerve.” When church-rulers affect external
pomp and power, and bear up themſelves by ſecular intereſts and influ-
ences, they debaſe their office, and it is an inſtance of degeneracy like
that of Iſrael when they would have a king like the nations that were
round about them, whereas the Lord was their King.
See here, [1..] What is the rule Chriſt gave to his diſciples; He that
is greater among you, that is ſenior, to whom precedency is due upon the
account of his age, let him be as the younger, both in point of lownéſ of
place, (let him condeſcend to fit with the younger, and be free and fa-
miliar with them,) and in point of labour and work. We ſay, “Juniores
ad labores, ſeniores ad honores—Let the young work, and the aged re-
ceive their honors.” But let the elder take pains as well as the younger;
their age and honour, inſtead of warranting them to take their eaſe, bind
them to double work. And he that is chief, the #yépcevè—the presi-
dent of the college or aſſembly, let him be as he that ſerves, is $ 3.2×owy-
as the deacon, let him ſtoop to the meaneſt and moſt toilſome ſervices for
the public good, if there be occaſion. . .
[2.] What was the example which he himſelf gave to this rule;
“Whether is greater, he that fitteth at meat, or he that ſerveth *** He
that attendeth, or he that is attended on 2 Now Chriſt was among his
diſciples, juſt like one that waited at table ; he was ſo far from taking
state, or taking his eqſe, by commanding their attendance upon him, that
he was ready to do any office of kindneſs and ſervice for them : witneſs
his washing of their feet. Shall they take upon them the form of princes,
who call themſelves followers of him that took upon him the form of a
ſervant 2 - - - - - - - - -
(3.) They ought not to ſtrive for worldly honour and grandeur, be-
cauſe he had better honours in reſerve for them, of another nature, a king-
(loin, a ſeast, a throme, for each of them, wherein they ſhould be all ſhare
and ſhare alike, and ſhould have no occaſion to ſtrive for precedency,
v. 28.30. Where obſerve, w
[1..] The commendation Chriſt gives of the diſciples for their faith.
6. F.


which he had ſpoken, v. 16, 18.
ST. LUKE, XXII
fulneſs to him ; and this was honour enough for them, they needed not
to ſtrive for any greater. It is ſpoken with an air of encomium and ap-
plauſe; ?e are they who have continued with me in my temptations, ye are
they who havá ſtºod by me, and ſtuck to me, when others have deſerted.]
me, and turned their backs upon me.”, Chriſt had his temptations; he
was deſpiſed and rejećted of men, reproached and reviled, and endured
the contradiction offinners. But his diſciples continued with him, and
were affiéted in all his afflićtions. It was but little help that they could
give Him, or ſervice that they could do him ; but however, he took it
kindly that they continued with him, and he here owns their kindneſs,
though it was by the aſſiſtance of his own grace that they did continue.
Chriſt’s diſciples had been very defe&tive in their duty, we find them
guilty of many miſtakes and weakneſſes, they were very dull and very
forgetful, and often blundered, yet their Maſter has paſſed all by, and
forgotten it, does not upbraid them with their infirmities, but gives
them this memorable teſtimonial, Zºe are they who have continued with me.
Thus does he praiſe at parting, to ſhew how willing he is to make the
beſt of thoſe whoſe hearts he knows to be upright with him. w
[2] The recompenſe he defigned them for their fidèlity; I appoint,
3.2 riºsuzu, I bequeath unto you a kingdom. Or thus, “I appoint to you,
as my Father has appointed a kingdom to me, that ye may eat and drink
at my table.” Underſtand it,
First, Of what ſhould be done for them in this world. God gave his
Son a kingdom among men, the goſpel-church, of which he is the living,
quickening, ruling, Head; this kingdom he appointed to his apoſtles and
their ſucceſſors in the miniſtry of the goſpel, that they ſhould enjoy the
comforts and privileges of the goſpel, help to communicate them to
others by goſpel-ordinances, fit on thrones as officers of the church, not
only declaratively, but exhortatively judging the tribes of Iſrael, that per-
fiſt in their infidelity, and denouncing the wrath of God againſt them,
and ruling the goſpel-Iſrael, the ſpiritual Iſrael, by the inſtituted diſci-
pline of the church, adminiſtered with gentleneſs and love. . This is the
honour reſerved for you. Or, •
Secondly, Of what ſhould be done for them in the other world; which
I take to be chiefly meant. Let them go on in their ſervices in this
world, their preferments ſhall be in the other world. God will give
them the kingdom, in which they ſhall be ſure to have, 1. The richest
dainties ; for they ſhall eat and drink at Christ's table in his kingdom, of
They ſhall partake of thoſe joys and
pleaſures which were the recompenſe of his ſervices and ſufferings. They
ſhall have a full ſatisfaction of ſoul in the viſion and fruition of God;
and herein they ſhall have the beſt ſociety, as at a feaſt, in the perfeótion
of love. 2. The highest dignities ; “You ſhall not only be provided
for at the royal table, as Mephiboſheth at David’s, but you ſhall be pre-
ferred to the royal throne ; ſhall sit down with me on my throne, Rev.
3. 21. In the great day you ſhall sit on thrones, as aſſeſſors with Chriſt,
to approve of and applaud his judgment of the twelve tribes...of Iſrael.”
If the ſaints shall judge the world, (I Cor. 6. 2.) much more the
church. -
III. Concerning Peter's denying of him. And in this part of the
diſcourſe we may obſerve, -
1. The general notice Chriſt gives to Peter of the Devil’s deſign upon
him and the reſt of the apoſtles; (v. 31.) The Lord ſaid, Simon, Simon,
obſerve what I ſay ; Satan has desired to have you, to have you all in his
hands, that he may ſiſt you as wheat. Peter, who uſed to be the mouth
of the reſt in ſpeaking to Chriſt, is here made the ear of the reſt; and
what is deſigned for warning to them all, (All you shall be offended be-
cauſe of me,,) is dire&ted to Peter, becauſe he was principally concerned,
being in a particular manner ſtruck at by the tempter; Salan has deſired
to have you. Probably, Satan had accuſed the diſciples to God, as mer-
cenary in following Chriſt, and aiming at nothing elſe therein but en-
riching and advancing themſelves in this world, as he accuſed Job.
“No,” ſaith God, “they are honeſt men, and men of integrity.” “Give
me leave to try them,” ſaith Satan, “ and Peter particularly.” He de-
fired to have them, that he night ſift them, that he might ſhew them to
be chaff, and not wheat. The troubles that were now coming upon
them, were ſifting, would try what there was in them ; but that was not
all, Satan defired to fift them by his temptations, and endeavouring by
thoſe troubles to draw them into fin ; to put them into a loſs and hurry,
as corn when it is fifted to bring the chaff uppermoſt, or rather to ſhake
out the wheat, and leave nothing but the chaff. Obſerve, Satan could
not fift them unleſs God gave him leave ; he deſired to have them, as he
begged of God a permiſſion to try and tempt Job. Eßlhaaſlo—“ He hath
challenged you, has undertaken to prove you a company of hypocrites,
Peter’s Frailty predićted.
demanded leayé to fift them, as their puniſhment for ſtriving, whosſhbuld
and, º the forwargeſt of you.”. Some ſuggeſt that.8stan
be greateſt, in which, onteſt Pººr perhaps was very warm ; “Leans

them to me, to fift them for it.” yº. . . . . . . . . . . . . ." º ; : . . . . . ; , f f :
2. The particular encouragement he gave to Peter, in reference to this.
trial; “I have prayed for thee; becauſe, though he deſires to have them
all, he is permitted to make his ſtrongeſt onſet upon thee only, thou will.be.
moſt violently aſſaulted; but I have prayed for thee, that thy faith jäil.
not, that it may not totally and finally, fail.” Note, (1.) If faith he
kept up in an hour of temptation, though we may fall, yet we ſhall not.
be utterly caſt down. Faith will quench Satan's fiery darts. ...(2)
Though there may be many failings in the faith of true believers, yet.'
there ſhall not be a total and final failure of their faith. It is their ſeed,
their root, remaining in them. (3.) It is owing to the mediation and
interceſſion of Jeſus Chriſt that the faith of his diſciples, though ſomei.
times ſadly ſhaken, yet is not ſunk. If they were left to themſelves,
they would fail; but they are kept by the power of God, and the prayer
of Chriſt. The interceſſion of Chriſt is not only general, for all that
believe, but for particular believers, I have prayed for thee, which is an
encouragement for us to pray for ourſelves, and an engagement upon
us to pray for others too. - .
3. The charge he gives to Peter to help others as he ſhould himſelf be
helped of God ; “ When thou art converted, strengthen thy brethren ;
when thou art recovered by the grace of God, and brought to repentance,
do what thou canſt to recover others ; when thou haſt found thy faith
kept from failing, labour to confirm the faith of others, and to eſtabliſh
them ; when thou haſt found mercy with God thyſelf, encourage others
to hope that they alſo ſhall find mercy.” Note, (1.) Thoſe that are
fallen into fin, muſt be converted from it; thoſe that have turned aſide,
muſt return ; thoſe that have left their firſt love, muſt do their firſt works.
(2.) Thoſe that through grace are converted from fin, muſt do what
they can to ſtrengthen their brethren that ſtand, and to prevent their
Jalling ; ſee Pſ. 51. 11...13. 1 Tim, 1, 13. -
4. Peter’s declared reſolution to cleave to Chriſt, whatever it coſt
him ; (v. 33.) “Lord, I am ready to go with thee, both into priſon
and to death.” This was a great word, and yet I believe no more than
he thought at this time, and thought he ſhould make good too. Judas
never proteſted thus againſt denying Chriſt, though often warned of it;
for his heart was as fully ſet in him to the evil as Peter’s was againſt it.
Note, All the true diſciples of Chriſt fincerely deſire and defign to Jol-
low him, whitherſbever he goes, and whitherſoever he leads them, though
into a priſon, though out of the world. -
5. Chriſt’s expreſs predićtion of his denying him thrice; (v. 34.) “I
tell thee, Peter, (thou doſt not know thine own heart, but muſt be left
to thyſelf a little, that thou mayeſt know it, and mayeft never truſt to it,
again,) the cock ſhall not crow this day, before thou even deny that
thou knoweſt me.” Note, Chriſt knows us better than we know our-
felves, and knows the evil that is in us, and will be done by us, which we
ourſelves do not ſuſpect. It is well for us that Chriſt knows where,
we are weak better than we do, and therefore where to come in with
grace ſufficient; that he knows how far a temptation will prevail, and
therefore when to ſay, Hitherto shall it come, and no further.
IV. Concerning the condition of all the diſciples. -
1. He appeals to them concerning what had been, v. 35. He had
owned that they had been faithful ſervants to him, v. 28. Now he ex-
pećts, at parting, that they ſhould acknowledge that he had been a kind'
and careful Maſter to them ever fince they left all to follow him ;
“When I ſent you without purſe, lacked you any thing *-(1.) He
owns that he had ſent them out in a very poor and bare condition, bare-
foot, and no money in their purſes, becauſe they were not to go far, nor.
be out long; and he would thus teach them to depend upon the provi-
dence of God, and, under that, upon the kindneſs of their friends. If
God thus ſend us out into the world, let us remember that better than
we have thus begun low. (2.) Yet he will have them own that, not-
withſtanding this, they had lacked nothing ; they then lived as plentifully
and comfortably as ever; and they readily acknowledged it ; “Nothing,
Lord, I have all, and abound.” Note, [1..] It is good for us often to .
review the providences of God that have been concerning us all our
days, and to obſerve how we have got through the ſtraits and difficulties
we have met with. [2.] Chriſt is a good Maſter, and his ſervice a good
ſervice; for though his ſervants may ſometimes be brought low, yet he
will help them ; and though he try them, yet will not he leave them.
Jehovahjireh. [3.] We muſt reckon ourſelves well done by, and muſt
not complain, but be thankful, if we have had the neceſſary ſupports of
*-
ST. LUKE, XXII.
The Agony in the Garden.

|. Chriſtašćhm&#ed'hinſºftā that partóf His śdertaking which
* > * ~ * *. . tº 'f, ri
dities, thºugh, we'.
life, though we have had neither daiſities' fior fupér *_* -, -, *, * * * * **, *, *, *
héſé 8totrºfíčáč."
have lived from hand to mouth, aidilfvéliftºn the kill
Theºdiſciples lived upon contributićh, ań{yet did nºt gºt pºinth
maintenance was precarious, but owned to their Mäſter's &ndú",
*-*- * : ;
that it
s - -* * *. * I f : * * * * > . A. : ** “; > ( ; ... if ſ.A
was ſafficient, they had wanted nothing.” . . . * *igg “l 1 ...
up. He gives them notice of a very great change of their circumſtances |fic i * t < * , f . ." . * * * * * * * * . . e. e º 4 s • ‘s •.
* - , : T : . . . . . . . . . , ' , , , ſureſt token of its acceptance. In it Chriſt entered the liſts with the
now approaching. For, -
\{1.) Hethat was their
* Waſter, was now entering upon his ſuffering,
which he had often foretold ; (v. 37.) “ Now that which is written, muſt
beyºffilled in me, that among the reſt, He was numbered among the tranſ.
głęfförs; he muſt ſuffer and die as a malefactor, and in company withſ
ſome of the vileſt of malefactors. This is that which is yet to be accom-
pliſhed, after all the reſt, and then the things concerning me, the things
written concerning me, will have an end; then I ſhall ſay, It is finished.”
Note, It may be the comfort of ſuffering chriſtians, as it was of a ſuffer-
ing Chriſt, that their ſufferings were foretold, and determined in the
counſels of heaven, and will ſhortly determine in the joys of heaven. They
were written concerning them, and they will have an end, and will end
well, everlaſtingly well. -
(2.) They muſt therefore expect troubles, and muſt not think now
to have ſuch an eaſy fair life as they had had no, the ſcene will alter.
They muſt now in ſome degree ſuffer with their Maſter; and, when he
is gone, they muſt expect to ſuffer like him. The ſervant is not better
than his Lord. [1..] They muſt not now expect that their friends
would be ſo kind and generous to them as they had been ; and there-
fore, He that has a purſe, let him take it, for he may have occaſion for
it, and for all the good huſbandry he can uſe. [2.] They muſt now ex-
pećt that their enemies would be more fierce upon them than they had
been, and they would need magazines as well as ſtores; He that has no
Jword where with to defend himſelf againſt robbers and aſſaſſins, (2 Cor.
11, 26.) will find a great want of it, and will be ready to wiſh, ſome
time or other, that he had ſold his garment, and bought one. This is
intended only to ſhew that the times would be very perilous, ſo that no
man would think himſelf ſafe if he had not a ſword by his ſide. But
the ſword of the Spirit is the ſword which the diſciples of Chriſt muſt
furniſh themſelves with. Chriſt having ſuffered for us, we muſt arm our-
Jelves with the ſame mind, (1 Pet. 4.1.) arm ourſelves with an expecta-
tion of trouble, that it may not be a ſurpriſe to us, and with a holy re-
ſignation to the will of God in it, that there may be no contradićtion in
us to it : and then we are better prepared than if we had ſold a coat to
buy a ſword. . The diſciples hereupon inquire what ſtrength they had,
and find they had among them two ſwords, (v. 38.) of which one was
Peter’s. The Galileans generally travelled with ſwords. Chriſt wore
none himſelf, but he was not againſt his diſciples’ wearing of them. But
how little he would have them depend upon that, he intimates when he
faith, It is enough , which, ſome think, is ſpoken ironically ; “Two
ſwords among twelve men, you are bravely armed indeed, when our ene-
mies are now coming out againſt us in great multitudes, and every one a
ſword P’ Yet two ſwords are ſufficient for thoſe who need none, having
God himſelf to be “the Shield of their help and the Sword of their
excellency,” Deut. 32. 29. * ,
39. And he came out, and went, as he was wont, to
the mount of Olives; and his diſciples alſo followed him.
40. And when he was at the place, he ſaid unto them,
Pray, that ye enter not into temptation. 41. And he
was withdrawn from them about a ſtone’s caſt, and
kneeled down, and prayed, 42. Saying, Father, if thou
be willing, remove this cup from me: nevertheleſs, not
my will, but thine be done. 43. And there appeared an
angel unto him from heaven, ſtrengthening him. 44. And
being in an agony, he prayed more earneſtly : and his ſweat
was as it were great drops of blood falling down to the
ground. 45. And when he roſe up from prayer, and was
come to his diſciples, he found them ſleeping for ſorrow,
46. And ſaid unto them, Why ſleep ye Riſe and pray,
left ye enter into temptation, - - -
}
fore he was betrayed, which was largely related by the other evangeliſts.
fºſsidiºtºpſain'that theiri
#
he was now eiteriſigluponiºt º Jöul an offering for fin.
iHeaflićted his dwa ſoul with grief for the fin he was to ſatisfy for, and
lari apprehenſion of the wraths of God to which man had by fin made him-
'ſelf obnoxious; whiêh he was pleaſed as a Sacrifice to admit the impreſ.
fións &f,” the conſuthing of a ſacrifice with fire from heaven, being the
|
t
yet conquered them. §
' That which we have here in this ſtory, which we had before, is, 1.
That, when Chriſt went out, though it was in the night, and a long
powers of darkneſs, gave them all the advantages they could defire, and,
walk, yet his diſciples followed him, eleven of them, for Judas had given

them the ſlip. Having continued with him hitherto in his temptations,
they would not leave him now. 2. That he went to the place where he
was wont to be private, which intimates that Chriſt accuſtomed himſelf
to retirement, was often alone, to teach us to be ſo, for freedom of con-
verſe with God and our own hearts. Though Chriſt had no conveniency
| for retirement but a garden, yet he retired. This ſhould particularly be.
our pračtice after we have been at the Lord’s table; we have then work
to do, which requires us to be private. 3. That he exhorted his diſci- .
ples to pray that though the approaching trial could not be avoided, yet
that they might not in it enter into temptation to fin; that, when they
were in the greateſt fright and danger, yet they might not have any in-
clination to deſert Chriſt, nor take a ſtep towards it; “Pray that ye
may be kept from ſin.” 4. That he withdrew from them, and prayed
himſelf; they had their errands at the throne of grace, and he had his,
and therefore it was fit that they ſhould pray ſeparately, as ſometimes,
when they had joint errands, they prayed together. He withdrew about
a ſtone’s cast further into the garden, which ſome reckon about fifty or
fixty paces, and there he kneeled down, (ſo it is here,) upon the bare
ground; but the other evangeliſts ſay, that afterward he fell on his face,
and there prayed that, if it were the will of God, this cup of ſuffering,
this bitter cup, might be removed from him. This was the language of
that innocent dread of ſuffering, which, being really and truly Man, he
could not but have in his nature. 5. That he, knowing it to be his Fa-
ther’s will that he ſhould ſuffer and die, and that, as the matter was now
ſettled, it was neceſſary for our redemption and ſalvation, preſently with- .
drew that petition, did not infift upon it, but reſigned himſelf to his hea-
venly Father’s will; “Nevertheleſs; not my will be done ; not the will of
my human nature, but the will of God as it is written concerning me in
the volume of the book, which I delight to do, let that be done,” Pſ. .
40. 7, 8. 6. That his diſciples were qſleep when he was at prayer, and
when they ſhould have been themſelves praying, v. 45. When he roſé
from prayer, he found them ſleeping, unconcerned in his ſorrows : but ſee
what a favourable conſtruction is here put upon it, which we had not in
the other evangeliſts—they were ſleeping for ſorrow. The great ſorrow
they were in upon the mournful farewells their Maſter had been this
evening giving them, had exhauſted their ſpirits, and made them very
dull and heavy, which (it being now late) diſpoſed them to ſleep. This
teaches us to make the beſt of our brethren’s infirmities, and if there be
one cauſe better than another, charitably impute them to that. 7. That:
when he awaked them, then he exhorted them to pray; (v. 46.) “ //hy.
Jºleep ye 2 Why do ye allow yourſelves to ſleep 2 Riſe and pray. Shake
off your drowſineſs, that ye may beft to pray, and pray for grace, that
ye may be able to shake off your drowſineſs.” This was like the ſhip-
maſter’s call to Jonah in a ſtorm ; (Jon. 1. 6.) Ariſë, call upon thy God.
When we find ourſelves either by our outward circumſtances or our in-
ward diſpoſitions entering into temptation, it concerns us to riſe and pray,
Lord, help me in this time of need. * * - - - , ,
But here are three things in this paſſage which we had not in the
other evangeliſts. . . . . . . , - -
I. That, when Chriſt was in his agony, there appeared to him an angel
* heaven, strengthening him, v. 43. 1. It was an inſtance of the
eep humiliation of our Lord Jeſus, that he needed the affiſtance of an
i. and would admit it. The influence of the divine nature withdrew
for the preſent, and them, as to his human nature, he was a little while
lower than the angels, and was capable of receiving help from them, 2.
When he was riot delivered from his ſufferings, yet he was strengthened
and ſupported under them, and that was equivalent. If God proportion
the ſhoulders to the burthen, we ſhall have no reaſon to complain, what-
dver he is pleaſed to lay upon us. David owns this a ſufficient anſwer to
- - . . . . . his prayer, in the day of trouble, that God ſtrengthened him with
We have here the awful ſtory of Chriſt's agony in the garden, juſt fle- |
ſtrength in his ſoul, and ſo does the Son of David, pfi 38. 3. 3. The
|angels miniſtered to the Lord Jeſus' in his ſufferings. He could have
*
*
had legions of them to reſcue him ; nay, this one could have done it, ‘I
could have chaſed and conquered, the whole band of men that came to |
take him ; but he made uſe of his miniſtration only to ſtrengthen him ;
and the very viſit which this angel made him now in his grief, when his
the divine favour as would be a very great ſtrengthening to him. Yet
• this was not all : he, probably, ſaid ſomething to him, to strengthen him ;
put him in mind that his ſufferings were in order to his Father’s glory, to
his own glory, and to the ſalvation of thoſe that were given him, repre-
ſented to him the joy ſet before him, the ſeed he ſhould ſee ; with theſe
and the like ſuggeſtions he encouraged him to go on cheerfully; and
what is comforting, is ſtrengthening. Perhaps he did ſomething to
strengthen him, wiped away his ſweat and tears, perhaps miniſtered ſome
cordial to him, as after his temptation, or, it may be, took him by the
arm, and helped him off the ground, or bore him up when he was ready
to faint away; and in theſe ſervices of the angel, the holy Spirit was
inexãov gºtáy—putting strength into him ; for ſo the word fignifies. It
pleaſed the Lörd to bruiſe him indeed ; yet did he plead againſt him with
his great power P No, but he put strength in him, (Job 23. 6.) as he had
promiſed, Pſ, 89. 21. Iſa. 49.8-50. 7.
... II. That, being in an agony, he prayed more earnestly, v. 44. As his
ſorrow and trouble grew upon him, he grew more importunate in prayer;
not that there was before any coldneſs or indifferency in his prayers, but
there was now a greater vehemency in them, which was expreſſed in his
... voice and geſture. -
ſpecial manner ſeaſonable when we are in an agony; and the ſtronger
our agonies are, the more lively and frequent our prayers ſhould be. Now
it was that Chriſt offered up prayers and ſupplications with ſtrong crying |
and tears, and was heard in that he feared,
wrestled, as Jacob with the angel.
... III. That, in this agony, “his ſweat was as it were great drops of
blood falling down to the ground.” Sweat came in with fin, and was a
branch of the curſe, Gen. 3. 19. And therefore when Chriſt was made
Sin and a Curſe for us, he underwent a grievous ſweat, that in the ſweat
of his face we might eat bread, and that he might ſam&tify and ſweaten all
our trials to us. It is ſome diſpute among the critics, whether this
Jweat is only compared to drops of blood, being much thicker than drops
of ſweat commonly are, the pores of the body being more than ordina-
rily opened ; or, that real blood out of the capillary veins mingled with
it, ſo that it was in colour like blood, and might truly be called a bloody
Jweat ; the matter is not great. Some reckon this one of the times
when Chriſt shed his blood for us, for without ſhedding of blood, there is
no remiſſion. Every pore was as it were a bleeding wound, and his blood
ſtained all his raiment. This ſhewed the travail of his ſoul. He was
now abroad in the open air, in a cool ſeaſon, upon the cold ground, far
in the night, which, one would think, had been enough to ſtrike in a
ſweat ; yet now he breaks out into a ſweat, which beſpeaks the extre-
mity of the agony he was in. .” g
(Heb. 5. 7.) and in his fear
47. And while he yet ſpake, behold, a multitude, and
he that was called Judas, one of the twelve, went before
Note, Prayer, though never out of ſeaſon, is in a
them, and drew near unto Jeſus, to kiſs him. 48. But
Jeſus ſaid unto him, Judas, betrayeft thou the Son of man
with a kiſs 49. When they which were about him, ſaw
what would follow, they ſaid unto him, Lord, ſhall we
ſmite with the ſword? 50. And one of them ſmote \he
ſervant of the high prieſt, and cut off his right ear. 51.
And Jeſus anſwered and ſaid, Suffer ye thus far. And he
touched his ear, and healed him, 52. Then Jeſus ſaid
unto the chief prieſts, and captains of the temple, and the
elders which were come to him, Are ye come out as
againſt a thief, with ſwords and ſtaves * 53. When I
was daily with you in the temple, ye ſtretched forth no
bands againſt me : but this is your hour, and the power
of darkneſs. - -
Satan, finding himſelf baffled in his attempt to terrify our Lord Jeſus,
and ſo to put him out of the poſſeſſion of his own ſoul, betakes himſelf
(according to his uſual method) to force and arms, and brings a party
into the field to ſeize him, and Satan was in them. Here is,
| of converſation.
. The Treachery of Judas.
I. The marking of him by Judas, Here a numerous party appears,
and Judas at the head of them, for he was guide to them that took Jeſus i.
} they knew not where to find him, but he brought them to the place :
- - } when they were there, they knew not
enemies were awake and his friends aſleep, was ſuch a ſeaſonable token of |
- - - - - which was he ; but Judas told
them that whomever he ſhould kiſs, that ſame was he ſo he drew near
| to him to kiſs him, according to the wonted freedom and familiarity which
}our Lord Jeſus admitted his diſciples to.
. . . . * * Luke takes notice of the
queſtion Chriſt aſked him, which we have not in the other evangeliſts;
Judas, betrayest thou the Son of man with a hiſ; 2 What Is that the
fignal 2 v. 48. Muſt the Son of man be betrayed, as if any thing could
be concealed from him, and a plot carried on againſt him unknown to
him 2 Muſt one of his own diſciples betray him, as if he had been a hard
Maſter to them, or deſerved ill at their hands Muſt he be betrayed
with a kiſs? Muſt the badge of friendſhip be the inſtrument of treachery:
Was ever a love-token ſo deſecrated and abuſed 2 Note, Nothing can be
a greater affront or grief to the Lord Jeſus than to be betrayed, and be-
trayed with a kiſs, by thoſe that profeſs relation to him, and an affection
for him. Thoſe do ſo, who, under pretence of zeal for his honour, per- -
ſecute his ſervants, who, under the cloak of a ſeeming affection for the
honour of free-grace, give a blow to the root of holineſs and ſtrićtneſs.
Many inſtances there are of Chriſt’s being betrayed
with a kiſs, by thoſe who, under the form of godlineſs, fight againſt
the power of it. It were well if their own conſciences would put this
queſtion to them, which Chriſt here puts to Judas, Betrayest thou the
Son of man with a kiſs P And will he not reſent it? Will he not revenge
it 2 w - - .
II. The effort which his diſciples made for his protećtion; (v. 49.)
When they ſaw what would follow, that thoſe armed men were come to
ſeize him, they ſaid, “ Lord, shall we ſinite with the ſword 2 Thou didſt
allow us to have two ſwords, ſhall we now make uſe of them 2 Never
was there more occaſion ; and to what purpoſe ſhould we have them, if
we do not uſe them ’’’ They aſked the queſtion, as if they would not
have drawn the ſword without commiſſion from their Maſter, but they
were in too much haste and too much heat to ſtay for an anſwer. But
Peter, aiming at the head of one of the ſervants of the High Priest, miſſed
his blow, and cut off his right ear. As Chriſt, by throwing them to the
ground, that came to take him, ſhewed what he could have done, ſo
Peter, by this exploit, ſhewed what he could have done too in ſo good a
cauſe if he had had leave. The other evangeliſts tell us what was the
check Chriſt gave to Peter for it. Luke here tells us, L. How Chriſt
excuſed the blow ; Suffer ye thus far, v. 5). Dr. Whitby thinks he
faid this to his enemies who came to take him, to qualify them, that they
might not be provoked by it to fall upon the diſciples, whom he had.
undertaken the preſervation of ; “ Paſs by this injury and affront, it was.
without warrant from me, and there ſhall not be another blow ſtruck.”
Though Chriſt had power to have ſtruck them down, and ſtruck them.
dead, yet he ſpeaks them fair, and, as it were, begs their pardon for an
aſſault made upon them by one of his followers, to teach us to give good,
words even to our enemies. 2. How he cured the wound, which was
more than amends ſufficient for the injury ; He touched his ear, and
| healed him ; faſtened his ear on again, that he might not ſo much as go.
away ſtigmatized, though he well deſerved it. Chriſt hereby gave them
a proof, (1.) Of his power. He that could heal, could destroy if he
pleaſed, which ſhould have obliged them in intereſt to ſubmit to him.
Had they returned the blow upon Peter, he would immediately have
healed him ; and what could not a ſmall regiment do, that had ſuch a.
Surgeon to it, immediately to help the ſick and wounded ? (2.) Of his
raercy and goodneſs. Chriſt here gave an illuſtrious example to his own
rule of doing good to them that hate us, as afterward he did of praying for
them that deſpitefully uſe us. Thoſe who render good for evil, do as
Chriſt did. One would have thought that this generous piece of kind-
neſs ſhould have overcome them, that ſuch coals, heaped on their heads,
ſhould have melted them, that they could not have bound him as a Male-
fačtor, who had approved himſelf ſuch a Benefactor; but their hearts,
were hardened. -
III. Chriſt’s expoſtulation with the officers of the detachment that
came to apprehend him, to ſhew what an abſurd thing it was for them
to make all this rout and noiſe, v. 52, 53. Matthew relates it, as ſaid to
the multitude ; Luke tells us that it was ſaid to the chief priests and cap-
tains of the temple, who commanded the ſeveral orders of the prieſts, and
therefore are here put between the chief priests and the elders, ſo that they .
were all eccleſiaſtics, retainers to the temple, who were employed in this.
odiºus piece of ſervice; and ſome of the firſt rank too diſparaged them-
ſelves ſo far as to be ſeen in it. .
st. LUKE, XXII.
The Fall of Peter.
| himſelf with the High Prieſt’s ſervatits, when he ſhould have been at his
*
1. How Chriſt reaſºns with them ebheerning their proceedings. What
octafion was there for them to come out. in the dead of the night, and,
with ſibords and staves * (1.) They knew that he was one that would || } | . - * - -
, , q & . . | and ſat down together,” to talk over their night-expedition. Probably,
not resist, er raiſe the mob againſt them, he never had done atly thing
1ike that. Why then are ye come out as against a thief? (2.) They
knew he was one that would not aſſºond, for he was daily with them in
the temple, in the midſt of them, and never ſought to conceal himſelf,
nor did they offer to lay hands on hith. Before his hour was come, it
was folly for them to think to take him ; and when his hour was come,
it was folly for them to make all this ado to take him.
' 2. How he reconciles himſelf to their proceedings; and this we had
hot before ; “ But this is your hour, and the power of darkneſs. How
hard ſoever it may ſeem that I ſhould be thus expoſed, I ſubmit, for ſo
it is determined; this is the hour allowed you to have your will againſt
me, there is an hour appointed me to reckon for it.
worſt, to bruiſe the heel of the Seed of the woman, and I reſolve to ac-
quieſce; let him do his worſt. The Lord shall laugh at him, for heJées |
that his day, his hour, is coming,” Pſ. 37. 13. Let this quiet us under
the prevalency of the church’s enemies; let it quiet us in a dying hour,
that, (1.) It is but an hour that is permitted for the triumph of our ad-
verſary, a ſhort time, a limited time.
Omnipotence may be the more glorified in their fall.
Chriſt was willing to wait for his triumphs till his warfare was accota-
pliſhed, and we muſt be ſo too.
54. Then took they him, and led him, and brought
him into the high prieſt's houſe. And Peter followed afar
off. 55. And when they had kindled a fire in the midſt
of the hall, and were ſet down together, Peter ſat down
among them. 56. But a certain maid beheld him as he
ſat by the fire, and earneſtly looked upon him, and ſaid,
This man was alſo with him. 57. And he denied him,
ſaying, Woman, I know him not. 58. And after a little
while another ſaw him, and ſaid, Thou art alſo of them.
And Peter ſaid, Man, I am not. 59. And about the ſpace
of one hour after, another confidently affirmed, ſaying,
Of a truth this fellow alſo was with him ; for he is a Ga.
lilean. 60. And Peter ſaid, Man, I know not what thou
ſayeſt. And immediately while he yet ſpake, the cock
crew. 61. And the Lord turned, and looked upon
Peter; and Peter remembered the word of the Lord, how
he had ſaid unto him, Before the cock crow; thou ſhalt
deny me thrice. 62. And Peter went out, and wept bit-
terly.
We have here the melancholy ſtory of Peter’s denying his Maſter, at
the time when he was arraigned before the High Prieſt, with thoſe that ||
were of the cabal, that were ready to receive the prey, and to prepare the
evidence for his arraignment, as ſoon as it was day, before the great San-
hedrim, v. 66. But notice is not taken here, as was in the other evan-
geliſts, of Chriſt's being now upon his examination before the High
frieſt, only of his being brought into the High Priest’s houſe, v. 54.
But the manner of expreſſion is obſervable ; they took him, and led him,
and brought him, which methinks is like that concerning Saul, (1 Sam.
15. 13.), “He is gone about, and paſſed on, and gone down ;” and in-
timates that, even when they had ſeized their prey, they were in confu-
fion, and, for fear of the people, or, rather, ſtruck with inward terror
upon what they had ſeen and heard, they took him the furtheſt way
lº, or, rather, knew not which way they hurried him, ſuch a hurry
were they in in their own boſoma. Now obſerve, -
I. Peter’s falling. 1. It began in/heaking. He followed Christ when
he was had away priſoner, that was well, and ſhewed a concern for his
Maſter; but he followed afar off, that he might be out of danger. He
thought to trim the matter; to follow. Christ, and to ſatisfy his con-
Vol. IV No. 85.
Now the power of
darkneſs, Satan, ruler of the darkneſs of this world, is permitted to do his
(2.) It is their hour, which is ap- |
pointed them, and in which they are permitted to try their ſtrength, that |
(3.) It is the
power of darkneſs that rides master, and darkneſs muſt give way to light,
and the power of darkneſs be made to truckle to the Prince of light. | -
| recovery,”), another confidently affirms, strenuouſly aſſerts it, “ Qf a
ſcience, but to follow uſhrºff, and ſo to ſave his teputation, and ſleep in a
whole ſkin. 2. It proceeded in keeping his diſtanée ſtill, and aſſociating
Maſter’s elbow. The “ ſervants kindled a fire in the finidſt of the ball
Madchus was among thern, and Peter ſat down among them, as if he had
been one of them, at leaſt would be thought to be ſo. 3. His fall itſelf
was, diſclaiming all acquaintance with Chriſt, and relation to him, dif.
owning hith becauſe he was now in diſtreſs and danger. He was charged
by a ſorry ſimple maid that belonged to the houſe, with being a retainer
to this Jeſus, about whom there was now ſo much noiſe. She lºoked
wistly upon him as he ſit by the fºre, only becauſe he was a ſtran ger, and
ope whom ſhe had not ſeen before, and concluding that at this time ºf
night there were no neuters there, and knowing him not to be any of
the retinue of the High Prieſt, ſhe concludes him to be one of the retinue
of this Jeſus, or perhaps ſhe had been ſome time or other looking about
her in the temple, and ſeen Jeſus there, and had Peter with him, offici-
ous about him, and remembered him ; and this man was with him, faith
ſhe. And Peter, as he had not the courage to own the charge, ſo he had
not the wit and preſence of mind to turn it off, as he might have doñé
many ways, and therefore flat and plain denies it ; Woman, I know him.
not. 4. His fall was repeated a ſecond time; (v. 58.) After a little
while, before he had time to recolle&t himſelf, another ſaw him, and ſaid,
* Even thou art one of them, ſlily as thou fitteſt here among the High
Prieſt’s ſervants.” Wot I, faith Peter, Man, I am not. And a third
time, about the ſpace of an hour after, (for, ſaith the tempter, “When he
is down, down with him ; let us follow the blow, till we get him paſt
truth this fellow alſo was with him, let him deny it if he can, for you may
all perceive he is a Galilean.” But he that has once told a lie, is ſtrongly
tempted to perfiſt in it; the beginning of that ſºn is as the letting fºrth of
water. Peter now not only denies that he is a diſciple of Chriſt, but
that he knows any thing of him ; (v, 60.) “ Man, I know not what thou
ſayest ; I never heard of this Jeſus.” . *
II. Peter's getting up again. See how happily he recovered himſelf,
or, rather, the grace of God recovered him. See how it was brought
| about ; •
1. The cock crew, juſt as he was the third time denying that he knew
Chriſt ; and this ſtartled him, and put him upon thinking. Note, Small
accidents may have great influences. .
2. The Lord turned, and looked upon him. This circumſtance we had
ºot in the other evangeliſts, but it is a very remarkable one. Chriſt is
here called the Lord, for there was much of divine knowledge, power,
and grace, appearing in this. Obſerve, Though Chriſt had now his back
upon Peter, and was upon his trial, (when, one would think, he had
ſomething elſe to mind,) yet he knew all that Peter ſaid. Note, Chriſt
takes more notice of what we ſay and do than we think he does ; when
Peter diſowned Chriſt, yet Chriſt did not diſown him, though he might
juſtly have caſt him off, and never looked upon him more, but have de-
nied him before his Father. It is well for us that Chriſt does not deal
with us as we deal with him. Chriſt looked apon Peter, not doubting
but that Peter would ſoon be aware of it, for, he knew that though he
had denied him with his lips, yet his eye would ſtill be toward him. Ob.
ſerve, Though Peter had now been guilty of a very great offence, and
which was very provoking, yet Chriſt would not call to him, left he ſhould
shame him or expoſé him ; he only gave him a look which none but Peter
would underſtand the meaning of, and it had a great deal in it. (1.) It
was a convincing look. Peter ſaid that he did not know Christ. Chriſt
turned, and looked upon him, as if he ſhould ſay, “ Doſt thou not know.
me, Peter Look me in the face, and tell me ſo.” (2.) It was a chiding
look. We may ſuppoſe that he looked upon him, and frowned, or ſome
way fignified his diſpleaſure. Let us think with what an angry counte-
nance Chriſt juſtly looks upon us when we have finned. (3.) It was an
expostulating upbraiding look: “What, Peter, art thou he that diſowneſt
me now, when thou ſhouldeſt come and witneſs for me * What, thou a
diſciple 2 Thou that waſt the moſt forward to confeſs me to be the Soń
of God, and didſt ſolemnly promiſe thou wouldeſt never diſown me *
(4.) It was a compaſſionate look ; he looked upon him with tenderneſs;
“Poor Peter, how weak is thine heart . How art thou fallen and undone
if I do not help thee P’ (5.) It was a directing look. Chriſt guided
him with his eye, gave him a wink to go out from that ſorry company,
to retire, and bethink himſelf a little, and then he would ſoon ſee what
he had to do. (6.) It was a ſignificant look: it fignified the conveying
| of grace to Peter’s heart, to enable º to repent ; the crowing of the
- . ST. LUKE, XXII, XXIII.
cock would not have brought him to repentance without this look, nor
will the external means without ſpecial efficacious grace. Power weut
along with this look, to change the heart of Peter, and to bring him to
himſelf, to his right mind. - -
3. Peter remembered the words of the Lord. Note, The grace of God
works in and by the word of God, brings that to mind, and ſets that home
upon the conſcience, and ſo gives the ſoul the happy turn. Tolle & lege
—Take it up and read. - - -
4. Then Peter went out, and wept bitterly. One look from Chriſt
melted him into tears of godly ſorrow for fin. The candle was newly
put out, and then a little thing lighted it again. Chriſt looked upon
the Chief prieſts, and made no impreſſion upon them as he did on Peter,
who had the divine ſeed remaining in him, to work upon. It was not
the look from Chriſt, but the grace of God with it, that recovered Peter,
and brought him to-rights. - - i
68. And the men that held Jeſus, mocked him, and
ſmote him. 64, And when they had blind-folded him,
they ſtruck him on the face, and aſked him, ſaying, Pro-
pheſy, who is, it that ſmote thee ?, 65. And many other |
things blaſphemouſly ſpake they againſt him. 66. And
as ſoon as it was day, the elders of the people, and the
chief prieſts, and the Scribes, came together, and, led him
into their council, 67. Saying, Art thou the Chriſt? Tell |
us. And he ſaid unto them, if I tell you, you will not | aſked him whether he were ſo or no ; (v. 70.) Art thou then the Son of
believe. 68. And if I alſo aſk you, you will not anſwer
me, nor let me go. 69. Hereafter ſhall the Son of man ſit
on the right hand of the power of God. 70. Then ſaid
they all, Art thou then the Son of God? And he ſaid
unto them, Ye ſay that I am. 71. And they ſaid, What
need we any further witneſs : For we ourſelves have
heard of his own mouth. - -
We are here told, as before in the other goſpels,
I. How our Lord Jeſus was abuſed by the ſervants of the High Prieſt.
“The abječts gathered themſelves together againſt him,” the rude and
barbarous ſervants. They that held Jeſus, that had him in cuſtody till
the court ſat, they mocked him, and ſnote him, (v. 63.) they would not
allow him to repoſe himſelf one minute, though he had had no ſleep all
night, nor to compoſe himſelf, though he was hurried to his trial, and no
time given him to prepare for it. They made ſport with him ; this ſor-
rowful night to him ſhall be a merry night to them; and the bleſſed
Jeſus, like Samſon, is made the Fool in the play. They hood-winked him,
and then, according to the common play that young people have among
them, they struck him on the face, and continued to do ſo till he named
the perſon that ſmote him, (v. 64.) intending hereby an affront to his
prophetical office, and that knowledge of ſecret things, which he was
ſaid to have.
thing ; hell was let looſe, and he fuffered it to do its worſt. A greater
indignity could not be done to the bleſſed Jeſus, yet this was but one in-
itance of many; for, (v. 65.) “many other things blaſphemouſly ſpake
they againſt him.” They that condemned him for a Blaſphemer, were
themſelves the vileſt blaſphemers that ever were.
II. How he was accuſed and condemned by the great Sanhedrim,
conſiſting of the elders of the people, the chief priests, and the Scribes, who
were all up betimes, and got together as ſoon as it was day, about five of
the clock in the morning, to proſecute this matter. They were working
this evil upon their beds, and, as ſoon as ever the morning was light, prac-
tiſed it, Mic. 2. l. They would not have been up ſo early for any good
work.
We are not told that he ſaid any thing, but bore every
. It is but a ſhort account that we have here of his trial in the eccleſi- ||
aſtical court. - -
1. They aſk him, Art thou the Christ P He was generally believed by
he had ever ſaid ſo totidem verbis—in ſo many words, and therefore urge
him to own it to them, v. 67. If they had aſked him this queſtion with
a willingneſs to admit that he was the Chriſt, and to receive him accord-
ingly if he could give ſufficient proof of his being ſo, it had been well,
and might have been for ever, well with them ; but they aſked it with a
| of it, you are reſolved that you will not believe.
| be brought on before, you who have already prejudged it, and are reſolved,
| both Son of man, and Son of God.
j is, “I am, as ye ſay.”
reſolution not to believe him, but a deſign to inſnare him.
| himſelf is Chriſt a king.
Chriſt abuſed and inſulted.
2. He juſtly complained of their unfair and unjuſt uſage of him,
0.67, 68. They all, as Jews, profeſſed to expect the Meſſiah, and to
expect him at this time; no other appeared, or had appeared, that pre-
tended to be the Meſfiah, he had no competitor, nor was he likely to have
any; he had given amazing proofs of a divine power going along with
him,” which made his claims very well worthy of a free and impartialin-
quiry; it had been but juſt for theſe leaders of the people, to have taken
him into their council, and examined him there as a Candidate for º
Meſſiahſhip, not at the bar as a Criminal; “But,” faith he, (1.) “If
I tell you that I am the Christ, and give you ever ſuch convincing proofs
Why ſhould the cauſe
right or wrong, to run it down, and to condemn it ?” (2.) “ If I aſk
gyou what you have to objećt againſt the proofs I produce, you will not
anſwer me.” Here he refers to their filence when he put a queſtion to
them, which would have led them to own his authority, ch. 20. 5...7.
They were neither fair judges, nor fair diſputants; but, when they were
pinched with an argument, would rather be ſilent than own their convic-
tion; “ rou will neither anſwer me nor let me go; If I be not the Chriſt,
you ought to anſwer the arguments with which I prove that I am ; if I
be, you ought to let me go ; but you will do neither.” . . . ; ". .
3. He referred them to his ſecond coming, for the full proof of his
being the Chriſt, to their confuſion, fince they would not now admit the
pro f of it, to their convićtion; (v. 69.), “ Hereaſter shall the Son of
man ſit, and be ſeen to fit, on the right hand gf the power ºf God, and then
you will not need to aſk whether he be the Chriſt or no.”
4. Hence they inferred that he ſet up himſelf as the Son of God, and
# * }
God 2 He called himſelf the Son of man, referring to Daniel’s viſion of
the Son of man that came near before the Ancient of days, Dan. 7. 13, 14.
But they underſtood ſo much as to know that if he was that Son of man,
| he was alſo the Son of God. And art thou ſo : By this it appears to
have been the faith of the Jewiſh church, that the Meſſiah ſhould be
5. He owns himſelf to be the Son of God; reſay that I am ; that
Compare Mark 14.62. Jºſits ſaid, I am.
This confirms Chriſt’s teſtimony concerning himſelf, that he was the Son
of God, that he ſtood to it, when he knew he ſhould ſuffer for ſtanding
to it. . .
6. Upon this they ground his condemnation; (v. 71.) What need we any
further witneſs P It was true, they needed not any further witneſs to prove
that he ſaid he was the Son of God, they had it from his own mouth ; but
did they not need proof that he was not ſo, before they condemned him
as a Blaſphemer for ſaying that he was ſo 2 Had they no apprehenſion
that it was poſſible he might be ſo, and then what horrid guilt they
ſhould bring upon themſelves in putting him to death 2 No, they know
not, neither will they understand. They cannot think it poſſible that he
| ſhould be the Meſfiah, though ever ſo evidently clothed with divine power
and grace, if he appear not, as they expect, in worldly pomp and gran-
deur. Their eyes being blinded with the admiration of that, they ruſh
on in this dangerous proſecution, as the horſe into the battle,
CHAP, XXIII.
This chapter carries on and concludes the history of Chriſt's ſufferings and
death. We have here, I. His arraignment before Pilate the Roman'
governor, v. 1..5. II. His examination before Herod, who was tetrarch
of Galilee, under the Romans likewiſe, v. 6... 12. III. Pilate’s struggle
with the people to releaſe Jéſus, his repeated teſtimonies concerning his
innocency, but his yielding at length to their importunity, and condemn-
ing him to be crucifted, v. 13.25. IV. An account of what paſſed as
they led him to be crucifted, and his diſcourſe to the people that followed,
v. 26.31. W. An account of what paſſed at the place of evecution, and
the indignities done him there, v. 32.38. VI. The converſion of one
of the thieves, as Christ was hanging on the croſs, v. 39.43. VII.
The death of Christ, and the prodigies that attended it, v. 44.49.
WIII. His burial, v. 50.56.
his followers to be the Chriſt, but they could not prove it upon him that || -
1. A* the whole multitude of them aroſe, and led
- him unto Pilate. 2. And they began to accuſe
him, ſaying, We found this fellow perverting the nation,
and forbidding to give tribute to Caeſar, ſaying that he
3. And Pilate aſked him, ſaying,
*
Chriſt accuſed and inſulted.
St. LUKE, XXIII.
Art thou the king of the Jews? And he anſwered him àng
aid, Thou ſayeſ; it 4. Then ſaid "Pilºte tº the chief
prieſts, and to the people, find no fault in this man. 3.
And they were the more fierce, ſaying, He ſtirreth up the
eople, teaching throughout all Jewry; beginning from
Galilee to this place. 6. When Pilate heard of Galilee, he
aſked whether the man were a Galilean. 7. And as ſoon
as he knew that he belonged unto Herod's juriſdićtion, he
ſent him to Herod, who himſelf was alſo at Jeruſalem at
that time. ... •
ing glad ; for he was deſirous to ſee him of a long ſeaſon,
becauſe he had heard many things of him; and he hoped
- 9. Then he queſ. |
tioned with him in many words : but he anſwered him |
to have ſeen ſome miracle done by him.
nothing. 10. And the chief prieſts and Scribes ſtood, and
vehemently accuſed him. 11. And Herod with his men
of war ſet him at nought, and mocked him, and arrayed
him in a gorgeous robe, and ſent him again to Pilate. 12.
And the ſame day Pilate and Herod were made friends to-
gether; for before they were at enmity between them-
ſelves.
Our Lord Jeſus was condemned as a Blaſphemer in the ſpiritual court,
but it was the moſt impotent malice that could be that that court was
aćtuated by ; for when they had condemned him, they knew they could
not put him to death, and therefore take another courſe.
I. They accuſe him before Pilate. The whole multitude of them aroſe,
when they could go no further with him in their court, and led him unto
Pilate, though it was no judgment day, no aſſizes or ſeſſions, and they de-
mand juſtice againſt him, not as a Blaſphemer, (that was no crime that
he took cognizance of,) but as one diſaffected to the Roman govern-
ment; which they in their hearts did not look upon as any crime at all,
º, - erod ſaw Jeſus, he was exceed- | - s - tº e *
8. And when Herod ſaw Jeſus, 1 || of being moderated by Pilate’s declaration of his innocency, and confider:
|ſºlest it but cant thous prove it? What evidence haſt thou for it?”
|All that know him, know the contrary, that he never pretended to be
ment relates only to their civil intereſts.” Chriſt's kingdom is 'wholly
ſpiritual; and will not interfere with Caeſar's juriſdićtion. Or, “ Thdº,
the king of the Jews, in oppoſition to Caeſar as ſu
mors that were ſent by him, but the contrary.
3. Pilate's declaration of his innocency; (v. 4.) He ſaid to the chief
priests and the people that ſeemed to join with them in the proſecution,
“I find no fault in this man. What breaches of your law he may have
been guilty of, I am not concerned to inquire, but I find nothing proved
upon him, that makes him obnoxious to our court.” * .
4. The continued fury and outrage of the proſecutors, v. 5. Inſtead
preme, or to the gover-
ing, as they ought to do, whether they were not bringing the guilt of in:
nocent blood upon themſelves, they were the more Texaſperated; more
exceeding,fierce. We do not find that they have any particular fact to
produce, much leſs any evidence to prove it; but they reſolve to carry
it with noiſe and confidence, and ſay it, though they cannot prove it's
He stirs up the people to rebel againſt Caeſar, “ teaching throughout ali
Judea, beginning from Galilee to this place.” He did stir up the peoffle,
but it was not to anything fačtious or ſeditious, but to every thing that
was virtuous and praiſe-worthy. He did teach, but they could not charge
| him with teaching any doćtrine that tended to diſturb the public peace,
or make the government uneaſy or jealous. •.
II. They accuſe him before Herod.
1. Pilate removed him and his cauſe to Herod’s court. The accuſers
mentioned Galilee, the northern part of Canaan. “Why,” ſaith Pilate,
| “is he of that country Is he a Galilean * v. 6. “Yes,” ſaid they,
“ that is his head-quarters; there he has ſpent moſt of his time.” “Let
us ſend him to Herod then,” ſaith Pilate, “for Herod is now in town,
and it is but fit he ſhould have cognizance of his cauſe, fince he belongs
|
or, if it was one, they themſelves were much more chargeable with it
than he was ; only it would ſerve the turn and anſwer the purpoſe of
their malice : and it is obſervable, that that which was the pretended
crime, for which they employed the Roman powers to-deſtroy Chriſt,
was the real crime, for which the Roman powers not long after deſtroyed
them. . . . . . -
1. Here is the indićtment drawn up againſt him, (v. 2.) in which
they pretended a zeal for Caſar, only to ingratiate themſelves with Pi-
late, but it was all malice againſt Chriſt, and nothing elſe. They miſre-
preſented him, (1.) As making the people rebel against Caſar. It was
true, and Pilate knew it, that there was a general uneaſineſs in the people
under the Roman yoke, and they wanted nothing but an opportunity to
ſhake it off; now they would have T’ilate believe that this Jeſus was
aćtive to foment that general diſcontent, which, if the truth was known,
they themſelves were the aiders and abettors of: We have found himper-
verting the nation; as if converting them to God’s government were per-
verting them from the civil government; whereas nothing tends more to
make men good ſubjećts than making them Chriſt's faithful followers.
Chriſt had particularly taught that they ought to give tribute to Cagſar,
though he knew there were thoſe that would be offended at him for it ;
and yet he is here falſely accuſed, as forbidding to give tribute to Caſar.
Innocency is no fence againſt calumny, (2). As making himſelf a
Rival with Caeſar, though the very reaſon why they rejećted him, and
would not own him to be the Meſfiah, was, becauſe he did not appear in
worldly pomp and power, and did not ſet up for a temporal Prince, nor
offer to do any thing againſt Caeſar ; yet that is it they charged him
with, that he ſaid, He himſelf is Christ a King... He did ſay that he was
Christ, and if ſo, then a king, but not ſuch a king as was ever likely t O
give diſturbance to Caeſar. When his followers would have made him a
King, (Jehn 6. 15.) he declined it, though by the many miracles he:
wrought he made it appear that if he would have ſet up in competition
with Caeſar, he would have been too hard for him, . . . . . . . . .
2. His pleading to the indićtment ; Pilate aſked him, Art thou the
king of the Jews P. v. 3. , f : . . . . . . . . - • , ,-i
“It is as thou ſayeſt, that I am entitled to the government of the Jewiſh
nation ; but in rivalſhip with the Scribes and Pharifees, who tyrannize over
them in matters of religion, not in rivalſhip with Caeſar, whoſe govern-
To which he anſwered, Thou ſāyest it : that is,
to Herod’s juriſdićtion.” Pilate was already fick of the cauſe, and de-
firous to rid his hands of it, and that ſeems to be the true reaſon for ſend-
ing him to Herod. But God ordered it ſo for the more evident fulfilling
of the ſcripture, as appears Aëts 4, 26, 27, where that of David, (Pi.
2. 2.) “The kings of the earth and the rulers ſet themſelves againſt the
Lord and his Anointed,” is expreſsly ſaid to be fulfilled in Herod and
Pontius Pilate. alsº & - -
2. Herod was very willing to have the examining of him; (v. 8.)
When he ſaw Jeſus, he was ereeeding glad, and perhaps the more glad be.
cauſe he ſaw him a Priſoner, ſaw him in bonds. He had heard ºnany
things of him in Galilee, where his miracles had for a great while been
all the talk of the country; and he longed to ſee him, not for any affec-
tion he had for him or his doćtrine, but purely out of curioſity ; and it
was only to gratify that, that he hoped to have ſeen ſome miracle done by.
him, which would ſerve him to talk of as long as he lived. In order to
this, he questioned with him in many things, that at length he might bring
him to ſomething in which he might ſhew his power. Perhaps he pumped
him concerning things ſecret, or things to come, or concerning his curing
of diſeaſes. But Jeſus anſwered him nothing ; nor would he gratify him
ſo much as with the repetition of one miracle. The pooreſt beggar, that
jaſked a miracle for the relief of his neceſſity, was never denied ; but
i. proud prince, that aſked a miracle merely for the gratifying of his
icurioſity, is denied ; he might have ſeen Chriſt and his wondrous works
many a time in Galilee, and would not, and therefore it is juſtly ſaid,"
Now he would ſee them, and shall not ; they are hid from his eyes, be-
cauſe he knew not the day of his viſitation. Herod thought, now that
he had him in bonds, he might command a miracle, but miracles muſt not
be made cheap, nor Omnipotence be at the beck of the greateſt poten-
tate. - l -
3. His proſecutors appeared againſt him before Herod, for they were
reſtleſs in the proſecution ; They stood, and vehemently accuſed him,
(v. 10.) impudently and boldly, ſo the word fignifies. They would
make Herod believe that he had poiſoned Galilee too with his ſeditious
notions. Note; It is no new thing for good men and good miniſters, that
are real and uſeful friends to the civil government, to be falſely accuſed
as factious and ſeditious, and enemies to government.
4. Herod was very abuſive to him ; He, with his men of war, his at-
tendants and officers, and great men, ſet him at nought. They made no-
thing of him; ſo the word is. Horrid wickedneſs To make nothing of
bin who made all, things. . They laughed at him as a Fool ; for they
|knew he had wrought many miracles to befriend others, and why would
he not now work one to befriend himſelf ; Or, they laughed at him as
|one that had loſt his power, and was become weak as other men. Herod,
ST. LUKE, XXIII.
who had been acquainted with John Baptiſt, and had more knowledge of)
Chriſt too, than Pilate had, was more abºve to Chriſt than Pilate was ;
for knowledge without grace, does but make men the more ingeniouſly
wicked. Herod arrayed Chriſt in a gorgeous robe, ſome gaudy painted
clothes, as a mock-king ; and ſo he taught Pilate’s ſoldiers afterward to
do him the ſame indignity. He was ringleader in that abuſe. }
5, Herod returned him to Pilate, and it proved an occaſion of the
, making of them friends, they having been for ſome time before at va-
ºriance. Herod could not get ſight of a miracle, but would not condemn
him neither as a malefactor, and therefore ſent him again to Pilate,
(v. 11.) and ſo returned Pilate’s civility and reſpect in fending the Pri. |
between them on this occaſion, brought them to a better underſtanding
one of another than there had been of late between them, v. 12. They
had been at enmity between themſelves, probably upon Pilate's killing the
Galileans, who were Herod’s ſubječts, (Luke 13. 1.) or ſome other ſuch
matter of controverſy as uſually occurs among princes and great men.
Obſerve how thoſe that quarrelled with one another, yet could unite
againſt Chriſt; as Gebal, and Ammon, and Amalek, though divided
among'themſelves, were confederate againſt the Iſrael of God, Pſ, 83, 7.
Chriſt is the great Peace-Maker; both Pilate and Herod owned his in-
nocency, and their agreeing in that cured their diſagreeing in other
things.
- ki. to him ; and this mutual obligation, with the meſſages that paſſed
13. And Pilate, when he had called together the chief
prieſts and the rulers and the people, 14. Said unto.
them, Ye have brought this man unto me, as one that per-
verteth the people: and behold, I, having examined him
before you, have found no fault in this man touching
thoſe things whereof ye accuſe him : 15. No, nor yet
Herod : for I ſent you to him, and lo, nothing worthy of
death is done unto him. 16. I will therefore chaſtiſe him,
and releaſe him. 17. For of neceſſity he muſt releaſe one
unto them at the feaſt. 18. And they cried out all at
once, ſaying, Away with this man, and releaſe unto us
Barabbas : 19. (Who for a certain ſedition made in the
city, and for murder, was caſt into priſon:) 20. Pilate,
therefore, willing to releaſe Jeſus, ſpake again to them.
21. But they cried, ſaying, Crucify him, crucify him.
22. And he ſaid unto them the third time, Why, what
evil hath he done? I have found no cauſe of death in
him: I will therefore chaſtiſe him, and let him go. 23.
And they were inſtant with loud voices, requiring that
he might be crucified: and the voices of them, and of the
chief prieſts, prevailed. 24. And Pilate gave ſentence that
it ſhould be as they required. 25. And he releaſed unto
them him that for ſedition and murder was caſt into priſon,
whom they had deſired; but he delivered Jeſus to their
will. : - *
We have here the bleſſed Jeſus run down by the mob, and hurried to
the croſs in the ſtorm of a popular noiſe and tumult, raiſed by the malice
and artifice of the chief priests, as agents for the prince of the power of
the air.
I. Pilate ſolemnly proteſts that he believes he has done nothing worthy
of death or of bonds. And if he did believe ſo, he ought immediately
to have diſcharged him, and not only ſo, but to have protected him from
the fury of the prieſts and rabble, and to have bound his proſecutors to
their good behaviour for their inſolent condućt. But, being himſelf a
bad man, he had no kindneſs for Chriſt: and having made himſelf other-
wiſe obnoxious, was afraid of diſpleaſing either the emperor or the peo-
ple; and therefore, for want of integrity, he “ called together the chief
prieſts, and rulers, and people,” (whom he ſhould have diſperſed, as a
riotous and ſeditious aſſembly, and forbid them to come near him,) and
will hear what they have to ſay, to whom he ſhould have turned a deaf
ear, for he plainly ſaw what ſpirit ačtuated them ; (v. 14.) “ rou have
brought” (ſaith he) “this man to me, and becauſe I have a reſpect for
you, I have examined him before you, and have heard all you have to allege
Barabbas preferred {O Chriſt. 3.
againſt him, and I can make nothing of it, I find noſault in him, you canº
| not prove the things whereof you accuſe him.”
| II. He appeals to Herod concerning him ; (v. 15.)
| him, who is ſuppoſed to have known more of him than I
he has ſent him back, not convićted of any thing, not under any mark
“I ſent you to
have done, and
of his diſpleaſure; in his opinion, his crimes are not capital. He has
laughed at him as a weak Man, but has not ſtigmatized him as a
dangerous Man.” He thought Bedlam a fitter place for him than
Tyburn. - - w
III. He propoſes to releaſe him, if they will but conſent to it. He
ought to have done it without aſking leave of them, “Fiat juſtitia, ruat
coelum—Let juſtice have its courſe, though the heavens ſhould be de-
ſolated.” But the fear of man brings many into this ſnare, that, whereas
juſtice ſhould take place, though heaven and earth come together, they
will do an unjuſt thing, againſt their conſciences, rather that pull an old
houſe about their ears. Pilate declared him innocent, and therefore has
a mind to releaſe him ; yet, to pleaſe the people, 1. He will releaſe him
under the notion of a Malefactor, becauſe of neceſſity he muſt releaſe one;
(v. 17.) ſo that whereas he ought to have been releaſed by an act Qffus-
tice, and thanks to nobody, he would have him releaſed by an act of
grace, and not be beholden to the people for it. 2. He will chastiſe
him, and releaſe him. If no fault be to be found in him, why ſhould he
be chaſtiſed ? There is as much injuſtice in ſcourging as in crucifying tl??,
innocent man ; nor would it be juſtified by pretending that this would
ſatisfy the clamours of the people, and make him the Obječt of their pity,
who was now to be the Obječt of their envy. We muſt not do evil that
good may come. -
IV. The people chooſe rather to have Barabbas releaſed ; a wretched
fellow, that had nothing to recommend him to their favour but the
daringneſs of his crimes ; he was impriſoned for a ſedition made in the
city, and for murder, (of all crimes among men the leaſt pardonable,) yet
this was the criminal that was preferred before Chriſt; (v. 18, 19. )
“Away with this man, and releaſe unto us 13.arabbas.” And no wonder
that ſuch a man is the favourite and darling of ſuch a mob, he that was
really ſeditious rather than he that was really loyal, and falſely accuſed
of ſedition. .
V. When Pilate urged the ſecond time, that Chriſt ſhould be releaſed,
they cried out, Crucify him, cruciſy him, v. 20, 21. They not only will
have him die, but will have him die ſo great a death ; nothing leſs will
ſerve but he muſt be crucified; Crucify him, cruciſ) him. -
VI. When Pºlate the third time reaſoned with them, to ſhow them the
unreaſonableneſs and injuſtice of it, they were the more peremptory and
outrageous ; (v. 22.) “Why? What evil hath he done 2 Name his crime.
I have found no cauſe of death, and you cannot fay what cauſe of death.
you have found in him ; and therefore if you will but ſpeak the word,
I will chaſſiſt him, and let him go.” But popular fury, the more it is
complimented, the more furious it grows ; they were instant will, loud,
voices, with great noiſes or outcries, not requeſting, but requiring, that
he might be crucified; as if they had as much right, at the feaſt, to de-
mand the crucifying of one that was innocent, as the releaſe of one that
was guilty. * -
VII. Pilate’s yielding, at length, to their importunity. The voice of
the people and of the chief priests prevailed, and were too hard for Pi.
late, and overruled him to go contrary to his convićtions and inclinations.
He had not courage to go againſt ſo ſtrong a ſtream, but gave ſºntence
that it should be as they required, v. 24. Here is judgment turned away
| backward, and justice standing aſar off, for fear of popular fury. “ Truth
is fallen in the ſtreet, and equity cannot enter,” Iſa. 59. 14. Judgment.
was looked for, but behold, oppreſſion ; righteouſneſ, but behold, a cry,
Iſa. 5. 7. This is repeated, v. 25. with the aggravating circumſtance
of the releaſe of Barabbas ; “ He releaſed unto them him that for ſedi-
tion and murder was caſt into priſon,” who hereby would be hardened
in his wickedneſs, and do the more miſchief, becauſe him they had deſired,
being altogether ſuch a one as themſelves, but he delivered Jeſus to their
will ; and be could not deal more barbarouſly with him than to deliver
him to their will, who hated him with a perfect halred, and whoſe tender
mercies were cruelty.
26. And as they led him away, they laid hold upon one
Simon a Cyrenian, coming out of the country, and on him.'
they laid the croſs, that he might bear it after Jeſus. 27.
And there followed him a great company of people; and
of women, which alſo bewailed and lamented him. 28. But
St. LUKE, xxiii.
* The Crucifixion.
Jeſus, turning unto them, ſaid, Daughters of Jeruſalem,
weep not for me, but weep for yourſelves, and for your
children, 29. For behold, the days are coming, in which
they ſhall ſay, Bleſſed are the barren, and the wombs that
never bare, and the paps which never gave ſuck. 30.
Then ſhall they begin to ſay to the mountains, Fall on tis;
and to the hills, Cover us, 31. For if they do theſe
things in a green tree, what ſhall be done in the dry
We have here the bleſſed Jeſus, the Lamb of God, led as a lamb to the
Alaughter, to the ſacrifice. It is ſtrange with what expedition they went
through his trial; how they could do ſo much work in ſo little time,
though they had ſo many great men to deal with, attendance on whom
is uſually a work of time. He was brought before the chief prieſts at
break of day, (ch. 22, 66.) after that to Pilate, then to Herod, then to
Pilate again ; and there ſeems to have been a long ſtruggle between
Pilate and the people about him. He was ſcourged, and crowned with
thorns, and contumeliouſly uſed, and all this was done in four or five
hours’ time, or fix at moſt, for he was crucified between nine o’clock
and twelve. Chriſt's perſecutors reſolve to loſe no time, for fear left his
friends at the other end of the town ſhould get notice of what they were
doing, and ſhould riſe to reſcue him. Never any one was ſo chaſed out of
the world as Chriſt was, but ſo he himſelf ſaid, Tel a little while, and 3/6
shall not ſee me ; a very little,while indeed.
Now as they led him away to death we find, -
I. One that was a bearer, that carried his croſs, Simon by name, a
Qyrexian, who, probably, was a friend of Chriſt, and was known to be
ſo, and this was done to put a reproach upon him; they laid Chriſt’s
croſs upon him, that he might bear it after Jeſus, (v. 26.) left Jeſus |
ſhould ſaint under it and die away, and ſo prevent the further inſtances |
of malice they defigued. It was a pity, but a cruel pily, that gave him ||
this eaſe. º - -
II. Many that were mourners, true mourners, who followed him, be-
waiting and lamenting him. Theſe were not only his friends and well-
wiſhers, but the common people, that were not his enemies, and were
tnoved with compaſſion toward him, becauſe they had heard the fame of
him, and what an excellent uſeful Man he was, and had reaſon to think
he ſuffered unjuſtly ; this drew a great crowd after him, as is uſual at ||
executions, eſpecially of thoſe that have been perſons of diſtinčtion ; A
great company of people followed him, eſpecially of women ; (v. 27.)
ſome led by pity, others by curioſity, but they alſo (as well as thoſe
that were his particular friends and acquaintance) bewailed and lamented,
Åim. Though there were many that reproached and reviled him, yet
there were ſome that valued him, and pitied him, and were ſorry for him,
and were partakers with him in his ſufferings. The dying of the Lord ||
Jeſus may perhaps move natural affections in many that are ſtrangers to |
devout affections; many bewail Chriſt, that do not believe in him, and |
lament luim, that do not love him above all.
Now here we are told what Chriſt ſaid to theſe mourners ; though
one would think he ſhould be wholly taken up with his own concern,
'yet he found time and heart to take cognizance of their tears. Chriſt ||
died lamented, and has a bottle for the tears of thoſe that lamented him.
He turned to them, though they were ſtrangers to him, and bid them not
weep for him, but for themſelves ; he diverts their lamentation into another
channel, v. 28. -
1. He gives them a general dire&tion concerning their lamentations;
Baughters of Jeruſalem, weep not for me. Not that they were to be
blamed for weeping for him, but commended rather; thoſe hearts were i
hard indeed, that were not affected with ſuch ſufferings of ſuch a perſon ;
but they muſt not weep only for him, (thoſe were profitleſs tears that
they ſhed for him,) but rather let them weep for themſelves and for their
ehildren, with an eye to the deſtruction that was coming upon Jeru-
ſalem, which fome of them might live to ſee, and ſhare in the calamities
of, or, at leaſt, their children would, for whom they ought to be ſolicit-
ous. Note, When with an eye of faith we behold Chriſt crucified, we
ought to weep, not for him, but for ourſelves. We muſt not be af.
fe&ted with the death of Chriſt as with the death of a common perſon
whoſe calamity we pity, or of a common friend whom we are likely to
part with ; the death of Chriſt was a thing peculiar, it was his vićtory
and triumph over his enemies, it was our deliverance, and the purchaſe of
eternal life for us. And therefore weep not for him, but let us weep for
our own ſins, and the fins of our children, that were the cauſe of his death;
Vol. IV. No. 85.
|| murderer, or to be ſnatched out of his hands.
||with thoſe who at that time were with child or giving ſick, as Chriſt had
| children, and ſuckled them, and had them now alive.
|
and weep for fear (ſuch were the tears here preſeribed) of the miſeries
| we ſhall bring upon ourſelves, if we ſlight his love, and rejeºt his grace,
º Jewiſh nation did, which brought upon them the ruin here fore.
told,
reaſon to weep for them who have put off the burthen of the fleſh, are
for ourſelves and our children, who are left behind in a world of fins, and
ſorrows, and ſnares, - - -
2. He gives them a particular reaſon why they ſhould weep for then-
Jelves and for their children; “ For behold, ſad times are coming upon’
your city, it will be deſtroyed, and you will be involved in the common
deſtruction.” When Chriſt’s own diſciples ſorrowed after a godly ſort
for his leaving them, he wiped away their tears with the promiſe that
he would ſee them again, and they ſhould rejoice, John 16. 22. But
when theſe daughters of Jeruſalem bewailed him only with a worldly for-
row, he turned their tears into another channel, and told them that they
ſhould have ſomething given them to cry for. Let then be afflicted, and
| mourn, and weep, Jam. 4. 9. He had lately wept over Jeruſalem, himſelf,
and now he bids them weep over it. Chriſt’s teals ſhould ſet us a weeping.
Let the daughters of Zion, that own Chriſt for their King, rejoice in him
weep for him, but do not take him for their King, weep and tremble to
think of his coming to judge them. -
Now the deſtrućtion of Jeruſalem is here foretold by two proverbial
ſayings that might then fitly be uſed, which both beſpeak it very terrible,
|| that what people commonly dread they would then defire, to be written
childleſs, and to be buried alive, (1.) They would wiſh to be written
childlºſs. Whereas commonly thoſe that have no children, envy thoſe
that have, as Rachel envied Leah, then thoſe that have children, will
find them ſuch a burthen in attempting to eſcape, and ſuch a grief when
they ſee them either ſainting for famine or falling by the ſword, that they
will envy thoſe that have none, and ſay, “Bleſſed are the barren, and
the wombs that never bare,” that have no children to be given up to the
It would not only go ill
ſaid, (Matth. 24. 19.) but it would be terrible to thoſe whoever had had
See Hoſ. 9.
11... 14. See the vanity of the creature and the uncertainty of its com-
forts, for ſuch may be the changes of Providence concerning us, that
thoſe very things may become the greateſt burthens, cares, and griefs to
us, which we have delighted in as the greateſt bleſfings. (2.) They
would wiſh to be buried alive; (v. 30.) They ſhall begin “to ſay to
the mountains, Fall on us, and to the hills, Cover us.” This alſo refers
to a paſſage in the ſame prophecy with the former, Hoſ., 10.8. They
ſhall wiſh to be hid in the darkeſt caves, that they might be out of the
noiſe of theſe calamities. They will be willing to be ſheltered upon any
terms, though with the hazard of being cruſhed to pieces. This would
be the language, eſpecially of the great and mighty men, Rev. 6, 16.
They that would not flee to, Chriſt for refuge, and put themſelves under
| his protećtion, will in vain call to hills and mountains to ſhelter themſelves
from his wrath. -
3. He ſhews how natural it was for them to infer that deſolation from
his ſufferings; (v. 31.) “If they do theſe things in a green tree, what
ſhall be done in the dry 2” Some think that this is borrowed from Ezek.
20, 47. “The fire ſhall devour every green tree in thee, and every
dry tree.” Theſe words may be applied, (1.) More particularly to the
#| deſtruction of Jeruſalem, which Chriſt here foretold, and which the Jews
by putting him to death brought upon themſelves ; “If they (the Jews,
and the inhabitants of Jeruſalem) do theſe things upon the green tree, if
they do thus abuſe an innocent and excellent perſon for his good works,
how may they expe&t God to deal with them for their ſo doing, who have
made themſelves a dry tree, a corrupt and wicked generation, and good
for nothing 2 If this be their fin, what do you think will be their pu-
miſhment 2" Or take it thus; “If they (the Romans, their judges, and
their ſoldiers) abuſe me thus, who have given them no provocation, who
am to them as a green Tree, which you ſeem to be as much enraged at,
what will they do by Jeruſalem and the Jewiſh nation, who will be ſo very
*
| for he comes to ſave them ; but let the daughters of Jeruſalem, that only
provoking to them, and make themſelves as a dry tree, as fuel to the fire
of their reſentments *. If God ſuffer thoſe things to be done to me, what
will he appoint to be done to thoſe barren trees, of whom it had been
often ſaid, that they ſhould be hewn down and caſt into the fire *
Matth. 3. 10.—7. 19. (2.) They may be applied more generally to all
the revelations of God’s wrath againſt fin and finners; “If God deliver
me up to ſuch ſufferings as theſe becauſe I am made a Sacrifice for fin,
When our dear relations and friends die in Chriſt, we have no
made perfeót in holineſs, and are entered into perfeót reſt and joy, but
. - . . . . . . . . . . St. LUKE, XXIII.
what will he do with finners themſelves,” Chriſt was a green Tree, fruit-
ful and flouriſhing ; now if ſuch things were done to him, we may from
thence infer what ſhould have been done to the whole race of mankind,
if he had not interpoſed, and what ſhall be done to thoſe that continue
dry trees, notwithſtanding all that is done to make them fruitful. . If
God did this to the Son of his love, when he found but fin imputed to
him, what ſhall he do to the generation of his wrath, when he finds fin
reigning in them 2 If the Father were pleaſed in doing theſe things to
the green tree, why ſhould he be loath to do it to the dry 2 Note, The
confideration of the bitter ſufferings of our Lord Jeſus ſhould engage us
to ſtand in awe of the juſtice of God, and to tremble before him. The
beſt ſaints, compared with Chriſt, are dry trees; if he ſuffer, why may
not they expect to ſuffer And what then ſhall the damnation of fin-
ners be 2 - -
32. And there were alſo two others, malefactors, led
with him to be put to death. 33. And when they were
come to the place which is called Calvary, there they cru:
fied him, and the malefactors; one on the right hand, and
the other on the left. 34. Then ſaid Jeſus, Father, forgive
them; for they know not what they do. And they parted
his raiment, and caſt lots. 35. And the people ſtood be-
holding: and the rulers alſo with them derided him, ſay-
the choſen of God. 36. And the ſoldiers alſo mocked
him, coming to him, and offering him vinegar, 37, And
faying, If thou be the King of the Jews, ſave thyſelf. 38.
And a ſuperſcription alſo was written over him in letters
of Greek, and Latin, and Hebrew, THIS IS THE KING
OF THE JEWS. 39. And one of the malefactors which
were hanged, railed on him, ſaying, If thou be Chriſt, ſave
thyſelf and us. 40. But the other anſwering, rebuked
him, ſaying, Doſt not thou fear God, ſeeing thou artin the
fame condemnation ? 41. And we indeed juſtly; for we
receive the due reward of our deeds; but this man hath
done nothing amiſs. 42. And he ſaid unto Jeſus, Lord,
remember me when thou comeſt into thy kingdom. 43.
And Jeſus ſaid unto him, Verily I ſay unto thee, To-day
Íhalt thou be with me in paradiſe.
In theſe verſes, we have, -
I. Divers paſſages which we had before in Matthew and Mark, con-
cerning Chriſt’s ſufferings.
1. That there were two others, malefactors, led with him to the place
of execution ; who, it is probable, had been for ſome time under ſentence
ef death, and were defigned to be executed as this day, which was, pro-
bably, the pretence for making ſuch haſte in the proſecution of Chriſt,
that he and theſe two malefactors might be executed together, and one
ſolemnity might ſerve. &
2. That he was crucified at a placed called Calvary, Kpayiov, the Greek
name for Golgotha-the place of a ſkull . . an ignominious place, to add
to the reproach of his ſufferings, but fignificant, for there he triumphed
over death as it were upon his own dunghill. He was crucified; his
hands and feet were nailed to the croſs as it lay upon the ground; and
then it was lified up, and faſtened into the earth, or ſome ſocket to re-
ceive it. This was a painful and ſhameful death above any other.
3. That he was crucified in the midst between two thieves, as if he had
been the worſt of the three ; thus he was not only treated as a tranſgreſ-
ſor, but numbered with them, the worſt of them.
4. That the ſoldiers who were employcd in the execution, ſeized his
garments as their fee, and divided them among themſelves by lot ; They
parted his raiment, and cast lots; it was worth ſo, little, that, if it were
divided, it would come to next to nothing, and therefore they caſt lots
for it. - -
5. That he was reviled and reproached, and treated with all the ſcorn
and contempt imaginable, when he was lifted up upon the croſs. It was
firange that ſo much barbarity ſhould be found in the human nature ; The
people stood beholding, not at all concerned, but rather pleaſing themſelves
The Crucifixion.
with the ſpectacle; and the rulers, whom from their office one would
take to be men of ſenſe and men of honour, they ſtood among the rabble,
and derided him, to ſet thoſe on that were about them to do ſo too ; and
they ſaid, He ſaved others, let him ſave himſelf. . Thus is he upbraided
for the good works he had done, as if it were indeed for theſe that they
crucifted him. They triumph over him as if they had conquered him,
whereas he was himſelf then more than a conqueror; they challenge
him to ſave himſelf from the croſs, when he was ſaving others by the
croſs ; If he be the Chriſt the choſen of God, let him ſave himſelf. They
knew that the Christ is the choſen of God; deſigned by him, and dear to
him. If he, as the Chriſt, would deliver our nation from the Romans,
(and they could not form any other idea than that, of the Meſfiah,) let
him deliver himſelf from the Romans that have him now in their hands.
Thus the Jewiſh rulers jeered him as captivated by the Romans, inſtead
of ſubduing them. The Roman ſoldiers jeered him as the King of the
Jews; “A people good enough for ſuch a prince, and a prince good
enough for ſuch a people.” They mocked him, (v. 36, 37.) they made
ſport with him, and made a jeſt of his ſufferings; and when they were
drinking ſharp four wine themſelves, ſuch as were generally allotted them,
they triumphantly aſked him if he would pledge them, or drink with
them. And they ſaid, “If thou be the King of the Jews, ſave thyſelf;”
for as the Jews proſecuted him under the notion of a pretended Meſſiah,
ſo the Romans under the notion of a pretended King. -
6, That the ſuperſcription over his head, ſetting forth his crime, was,
|This is the King of the Jews, v. 38. He is put to death for pretending
ing. He ſaved others; let him ſave himſelf, if he be Chriſt
to be the King of the Jews ; ſo they meant it ; but God intended it to
be a declaration of what he really was, notwithſtanding his preſent diſ-
grace: he is the King of the Jews, the King of the church, and his croſs
is the way to his crown. This was written in thoſe that were called the
three learned languages, Greek, and Latin, and Hebrew, for thoſe are beſt
learned, that have learned Chriſt. It was written in theſe three lan-
guages, that it might be known and read of all men; but God deſigned
by it to fignify that the goſpel of Chriſt ſhould be preached to all na-
tions, beginning at Jeruſalem, and be read in all languages. The Gentile
philoſophy made the Greek tongue famous, the Roman laws and govern-
ment made the Latin tongue ſo, and the Hebrew excelled them all for
the ſake of the Old Teſtament. In theſe three languages is Jeſus Chriſt
proclaimed King. Young ſchólars, that are taking pains at ſchool to
make themſelves maſters of theſe three languages, ſhould aim at this,
that in the uſe of them they may increaſe their acquaintance with
Chriſt. )
II. Here are two paſſages which we had not before, and they are very
remarkable ones. - - -
1. Chriſt’s prayer for his enemies; (v. 34.) Father, forgive them.
Seven remarkable words Chriſt ſpake after he was nailed to the croſs,
and before he died, and this is the firſt. One reaſon why he died the
death of the croſs, was, that he might have liberty of ſpeech to the laſt,
and ſo might glorify his Father, and edify thoſe about him. As ſoon as
ever he was faſtened to the croſs, or while they were nailing him, he
prayed this prayer: in which obſerve, 1 *
(1.) The petition; Father, forgive them. One would think that he
ſhould have prayed, “Father, conſume them ; the Lord look upon it,
and requite it.” The fin they were now guilty of, might juſtly have
jor.
been made unpardonable, and juſtly might they have been excepted by
name out of the aët of indemnity. No, theſe are particularly prayed
Now he made interceſſion for tranſgreſſors, as was foretold, (Iſa.
53. 12.) and it is to be added to his prayer, John 17. to complete the
ſpecimen he gave of his interceſſion within the vail: that for ſaints, this
for finners. Now the ſayings of Chriſt upon the croſs as well as his ſuf-
ferings had a further reach than they ſeemed to have. This was a me-
diatorial word, and explicatory of the intent and meaning of his death;
“Father, forgive them, not only theſe, but all that ſhall repent, and be-
lieve the goſpel;” and he did not intend that theſe ſhould be forgiven
upon any other terms. “Father, that which I am now ſuffering and
dying for, is in order to this, that poor finners may be pardoned.” Note,
[1..] The great thing which Chriſt died to purchaſe and procure for us,
is, the forgiveneſs of fin. [2.] This is that which Chriſt intercedes for,
for all that repent, and believe in the virtue of his ſatisfaction; his blood
ſpeaks this, Father, forgive them. [3.] The greateſt finners may,
through Chriſt, upon their repentance, hope to find mercy. Father,
forgive them ; though they were his perſecutors and murderers. -
(2.) The plea ; “ For they know not what they do : for, if they had
known,” they would not have crucified him, 1 Cor. 2. 8. There was a
vail upon his glory and upon their underſtandings; and how could they
ST, LUKE, XXIII.
The penitent Malefactor.
ſee through two vails? They wiſhed his blood on them and their chil-
dren; but, had they known what they did, they would have unwiſhed it
again. Note, [1..] The crucifiers of Chriſt know not what they do.
They that ſpeak ill of religion, ſpeak ill of that which they know not,
and it is becauſe they will not know it. [2.j "There is a kind of igno-
rance that does in part excuſe fin: ignorance through want of the means |
of knowledge, or of a capacity to receive inſtruction, through the in-|
felicities of education, or inadvertency. The crucifiers of Chriſt were ||
kept in ignorance by their rulers, and had prejudices againſt him in-
ftilled into them, ſo that in what they did againſt Chriſt and his doćtrine
they thought they did God ſervice, John 16. 2. Such are to be pitied
and prayed for. This prayer of Chriſt was anſwered not long after,
when many of thoſe that had a hand in his death, were converted by
Peter's preaching. . •
This is written alſo for example to us. First, We muſt in prayer
call God Father, and come to him with reverence and conſidence as chil-
dren to a father. Secondly, The great thing we muſt beg of God, both
for ourſelves and others, is, the forgiveneſs of fins. Thirdly, We muſt
pray for our enemies, and thoſe that hate and perſecute us; muſt exte-
nuate their offences, and not aggravate them, as we muſt our own ;
(They know not what they do, peradventure it was an overſight ; ) and we
muſt be earneſt with God in prayer for the forgiveneſs of their fins, their
fins againſt us. This is Chriſt’s example to his own rule, (Matth. 5.
44, 45.) Love your enemics ; and it very much ſtrengthens the rule, for
if Chriſt loved and prayed for ſuch enemies, what enemies can we have,
which we are not obliged to love and pray for 2
2. The converſion of the thief upon the croſs, which is an illuſtrious
inſtance of Chriſt’s triumphing over principalities and powers then when
‘he ſeemed to be triumphed over by them. Chriſt was crucified between |
itwo thieves, and in them were repreſented the different effects which the
croſs of Chriſt would have upon the children of men, to whom it would
be brought near in the preaching of the goſpel. They are all malefac-
tors, all guilty before God. Now the croſs of Chriſt is to ſome a ſavour
of life unto life, to others of death unto death. To them that periſh it is
fooliſhneſs, but to them that are ſaved it is the wiſdom of God and the
power of God. -
(1.) Here was one of theſe malefactors, that was hardened to the last.
Near to the croſs of Chriſt, he railed on him, as others did ; (v. 39.) he
ſaid, If thou be the Chriſt, as they ſay thou art, ſave thºſelf and us.
Though he was now in pain and agony, and in the valley of the ſhadow
of death, yet that did not humble his proud ſpirit, nor teach him to give
good language, no, not to his fellow-ſufferer. “Though thou bray a
fool in a mortar, yet will not his fooliſhneſs depart from him.” No trou-
bles will of themſelves work a change in a wicked heart, but ſometimes
they irritate the corruption which, one would think, they ſhould mor-
tify. He challenges Chriſt to ſave both himſelf and them. Note, There
are ſome that have the impudence to rail upon Chriſt, and yet the confi-
dence to expect to be ſaved by him ; nay, and to conclude that, if he
do not ſave them, he is not to be looked upon as the Saviour.
(2.) Here was the other of them, that was ſoftened at the last. It
was ſaid in Matthew and Mark, that, though the “thieves, even they that
were crucified with him, reviled him,” which, ſome think, is by a figure
put for one of them; but others think that they both reviled him at firſt,
till the heart of one of them was wonderfully changed, and with it his
language on a ſudden. This malefactor, when juſt ready to fall into the
hands of Satan, was ſnatched as a brand out of the burning, and made a
monument of divine mercy and grace, and Satan was left to roar as a lion
diſappointed of his prey. This gives no encouragement to any to put off
their repentance to their death-bed, or to hope that then they ſhall find
mercy ; for though it is certain that true repentance is never too late, it
is as certain that late repentancé is ſeldom true. None can be ſure that
they ſhall have time to repent at death, but every man may be ſure that
he cannot have the advantages that this penitent thief had, whoſe caſe
was altogether extraordinary. He never had any offer of Chriſt, nor
day of grace, before now : he was deſigned to be made a fingular in-
ſtance of the power of Chriſt’s grace, now at a time when he was cruci-
fied in tweakngſ. Chriſt, having conquered Satan in the deſtručtion of
Judas, and the preſervation of Peter, erects this further trophy of his
vićtory over him in the converſion of this malefactor, or as a ſpecimen of
what he would do. - -
We ſhall ſee the caſe to be extraordinary, if we obſerve, *-
[1..] The extraordinary operations of God’s grace upon him, which
appeared in what he ſaid. Here were ſo many evidences given in a ſhort
{
|
time of a bleſſed change wrought in him, that more could not have been
in ſo little a compaſs. - . . .
First, See what he ſaid to the other malefactor, v. 40, 41. 1. He re-
proved him for railing on Chriſt, as deſtitute of the fear of God, and
having no ſenſe at all of religion; Dost not thou fear God 2 This implies
that it was the fear of God which reſtrained him from following the mul-
titude to do this evil. “I fear God, and therefore dare not do it; and
doſt not thou ?” All that have their eyes opened, ſee this to be at the
bottom of the wickedneſs of the wicked, that they have not the fear of
God before their eyes. “If thou hadſt any humanity in thee, thou
wouldeſt not inſult over one that is thy Fellow-Sufferer; thou art in the
Jame condition ; thou art a dying man too, and therefore, whatever theſe
wicked people do, it ill becomes thee to abuſe a dying Man.” 2. He
owns that he deſerved what was done to him ; We indeed justly. It is
probable that they both ſuffered for one and the ſame crime, and there-
fore he ſpake with the more aſſurance, IWe receive the due reward of our
deeds. This magnifies divine grace, as ačting in a diſtinguiſhing way."
Theſe two had been comrades in fin and ſuffering, and yet one is ſaved,
and the other perishes; two that had gone together all along hitherto,
and yet now one taken and the other left. He does not ſay, Thou indeed
juſtly, but, We. Note, True penitents acknowledge the juſtice of God
in all the puniſhments of their fin. God has done right, but we have
done wickedly. 3. He believes Chriſt to have ſuffered wrongfully. Though
he was condemned in two courts, and run upon as if he had been the
| worſt of malefactors, yet this penitent thief is convinced, by his condućt
in his ſufferings, that he has done nothing amiſs. . The chief prieſt would
have him crucified between the malefactors, as one of then ; but this
thief has more ſenſe than they, and owns he is none of them, 333, 3romoy
—nothing abſurd, or unbecoming his character. Whether he had before
heard of Chriſt and of his wondrous works, does not appear, but the
Spirit of grace enlightened him with this knowledge, and enabled him to
fay, This man has done nothing amiſs. -
Secondly, See what he ſaid to our Lord Jeſus; (v. 42.) “Lord re-
member me when thou comeſt into thy kingdom.” This is the prayer
of a dying sinner to a dying Saviour. It was the honour of Chriſt to be
thus prayed to, though.he was upon the croſs reproached and reviled ; it
was the happineſs of the thief thus to pray 5 perhaps he never prayed be-
fore, and yet now was heard, and ſaved at the laſt gaſp. While there is
life, there is hope ; and while there is hope, there is room for prayer.
1. Obſerve his faith in this prayer. In his confeſſion of fin (v. 4.)
he diſcovered repentance toward God. In this petition he diſcovered faith
toward our Lord Jeſus Christ. He owns him to be the Lord, and to
have a kingdom, and that he was going to that kingdom; that he ſhould
have authority in that kingdom, and that thoſe ſhould be happy, whom
he favours; and to believe and confeſs all this was a great thing at this
time of day. Chriſt was now in the depth of diſgrace, deſerted by his
own diſciples, reviled by his own nation, ſuffering as a pretender, and not
delivered by his Father. He made this profeſſion before thoſe prodigies
happened which put honour upon his ſufferings, and which ſtartled the
centurion ; yet verily we have not found ſo great faith, no, not in Iſrael.
He believed another life after this, and deſired to be happy in that life,
not as the other thief, to be ſaved from the croſs, but to be well done for
when the croſs had done its worſt. t -
2. Obſerve his humility in this prayer. All his requeſt is, Lord, re-
member me. He does not pray, Lord, prefer me, (as they did, Matth.
20. 21.) though, having the honour ſo as none of the diſciples had, to
drink of Chriſt’s cup, and to be baptized with his baptiſm either on his
right hand or on his left in his ſufferings; when his own diſciples had de-
ferted him, he-might have had ſome colour to aſk as they did, to fit on
his right hand and on his left in his kingdom ; acquaintance in ſuffer-
ings hath ſometimes gained ſuch a point, Jer. 52. 31, 32. But he is
far from the thought of it ; all he begs, is, Lord, remember me : refer- .
ring himſelf to Chriſt in what way to remember him. It is a requeſt
like that of Joſeph to the chief buttler, Think on me, (Gen. 40. 14.) and
it ſped better; the chief buttler forgat Joſeph, but Chriſt remembered
this thief. -
3. There is an air of importunity and fervency in this prayer. He
doth, as it were, breathe out his ſoul in it : “Lord, remember me, and I
have enough ; I deſire no more; into thy hands I commit, my caſe.”
Note, To be remembered by Chriſt, now that he is in his kingdom, is
what we ſhould earneſtly deſire and pray for, and it will be enough to
ſecure our welfare living and dying, Chriſt is in his kingdom interced-
ing; “ Lord, remember me, and intercede for me.” He is there, ruling ;
“ Lord, remember me, and rule in me by thy Spirit.” He is there,
\
{
prepāring places for thoſe that are his ; “ Lord, remember me, and pre-
pare a place for me; remember me at death, remember me in the reſur-
rection.” See Job 14, 18. . . . * - -
[2] The extraordinary grants of Chriſt's favour to him ; Jeſus ſaid
unto him, in anſwer to his prayer, “Verily I ſay unto thee, I the Amen,
the faithful Witneſs, I ſay Amen to this prayer, put my fiat to it : nay,
thou ſhalt have more than thou didſt aſk, This day thou shalt be with me in
paradiſe,” v. 43. Obſerve, - -
First, To whom this was ſpoken : to the penitent thief, to him, and
not to his companion. Chriſt upon the croſs is like Chriſt upon the
throne; for now is the judgment of this world, one departs with a curſe,
the other with a bleſfing. Though Chriſt was now himſelf in the greateſt
ſtruggle and agony, yet he had a word of comfort to ſpeak to a poor
penitent..that committed himſelf to him. Note, Even great finners, if
they be true penitents, ſhall, through Chriſt, obtain not only the pardon
of their fins, but a place in the paradiſe of God, Heb. 9. 15. This
magnifies the riches of free grace, that rebels and traitors ſhall not only
be pardoned, but preferred, thus preferred.
Secondly, By whom this was ſpoken. This was another mediatorial
word which Chriſt ſpake, though upon a particular occaſion, yet with a .
general intention to explain the true intent and meaning of his ſufferiags ;
as he died to purchaſe the forgiveneſs of sins for us, (v. 34.) ſo alſo to
pºurchaſe eternal life for us. By this word we are given to underſtand
that Jefus-Chriſt died to open the kingdom of heaven to all penitent obedi.
ent believers. - - -
1. Chriſt here lets is know that he was going to paradiſe himſelf; to
hades—the invisible world; his human ſoul was removing to the place of
ſeparate ſouls; not to the place of the damned, but to paradiſe, the place
of the bleſſed. By this he aſſures us that his ſatisfaction was accepted,
and the Father was well pleaſed in him, elſe he had not gone to paradiſe;
that was the beginning of the joy ſet before him, which he comforted
himſelf with the proſpect of. He went by the croſs to the crown, and
we muſt not think of going any other way, or of being perfeóted but by
fufferings. • .
2. He lets all penitent believers know that when they die they ſhall
go to be with him there. He was now, as a Prieſt, purchaſing this hap-
pineſs for them, and is ready, as a King, to confer it upon them when
they are prepared and made ready for it. See here how the happineſs
of heaven is ſet forth to us. (1.) It is paradiſe, a garden of pſeaſure,
the paradiſe of God, (Rev. 2, 7.) alluding to the garden of Eden, in
which our firſt parents were placed when they were innocent. In the
ſecond Adam we are reſtored to all we loſt in the firſt Adam, and more,
to a heavenly paradiſe inſtead of an earthly one. (2) It is being with
Christ there. That is the happineſs of heaven, to ſee Chriſt, and fit with
him, and ſhare in his glory, John 17, 24, (3.) It is immediate upon
death ; This day shalt thou be with me ; to-night, before to-morrow.
“The ſouls of the faithful, after they are delivered from the burthen of
the fleſh, immediately are in joy and felicity;” the ſpirits of juſt men are
immediately made perfect. . . Lazarus departs, and is immediately com-
..forted; Paul departs, and is immediately with Chriſt, Phil. 1. 23.
44. And it was about the fixth hour, and there was a
darkneſs over all the earth until the ninth hour. 45.
And the ſun was darkened, and the vail of the temple was
rent in the midſt. 46. And when Jeſus had cried with a
loud voice, he ſaid, Father, into thy hands I commend my
#pirit; and having ſaid thus, he gave up the ghoſt. 47.
Now when the centurion ſaw what was done, he glorified
Qod, ſaying, Certainly this was a righteous man. 48.
And all the people that came together to that fight, be.
holding the things which were done, ſmote their breaſts,
and returned. 49. And all his acquaintance, and the wo.
men that followed him from Galilee, ſtood afar off, behold-
ing theſe things.
In theſe verſes, we have three things. -
I. Chriſt’s dying magnified by the prodigies that attended it; only
two are here mentioned, which we had an account of before.
1. The darkening of the ſun at noon-day. It was now about the ſixth
$our, that is, according to our computation, twelve o'clock at noon 3.
, ºf
ST. LUKE, XXIII.
The Crucifixion.
and there was a darkneſs over all the earth until the ninth hour ; the fun
was eclipſed, and the air exceedingly clouded at the ſame time ; both

| which concurred to this thick darkneſs, which continued three hours, not
three days, as that of Egypt did, * * -
! tº a . o - ſº
2. The rending of the vail of the temple. . The former prodigy was in
the heavens, this in the temple ; for both theſe are the houſes of God,
and could not but feel it when the Son of God was thus abuſed, and thus
fignify their reſentment of it. By this rending of the vail was fignified.
the taking away of the ceremonial law, which was a wall of partition.
between Jews and Gentiles, and of all other difficulties and diſcourage.
ments in our approach to God, ſo that now we may come boldly to the
throne of grace. * • *
II, Čhriſt’s dying explained, (v. 46.) by the words with which he
breathed out his ſoul. Jeſus had cried with a loud voice, when he ſaid,
Why hast thouforſåken me? So we are told in Matthew and Mark, and,
it ſhould ſeem, it was with a loud voice that he ſaid this too, to ſhew his
earneſtneſs, and that all the people might take notice of it : and this he
ſaid, Father, into thy hands I commend myſpirit. ... •
1. He borrowed theſe words from his father David; (Pſ. 31. 5.) not
that he needed to have words put into his mouth, but he choſe to make
uſe of David’s words, to ſhew that it was the Spirit of Chriſt that teſtified
in the Qld Teſtament prophets, and that he came to fulfil the ſcripture.
Chriſt died with ſcripture in his mouth. Thus he dire&ts us to make
uſe of ſcripture-language in our addreſſes to God. 2 \ -
2. In this addreſs to God, he calls him Father : when he complained
of being forſaken, he cried, Eli, Eli, My God, my God; but to ſhew
that that dreadful agony of his ſoul was now over, he here calls God
Father. When he was giving up his life and ſoul for us, he did for us
call God Father, that we through him might receive the adoption of
ſons. - -
3. Chriſt made uſe of theſe words in a ſenſe peculiar to himſelf as Me.
diator. He was now to make his ſou! an offering for our ſºn, (Iſa.
53. 10.) to give his life a ranſºm for many, (Matth. 20. 28.) by the
eternal Spirit to offer himſelf, Heb. 9. 14. He was himſelf both the
Prieſt and the Sacrifice ; our ſouls were forfeited, and his muſt go to re-
| deem the forfeiture. The price muſt be paid into the hands of God, the
Party offended by fin ; to him he had undertaken to make full ſatisfac-
tion. Now by theſe words he offered up the Sacrifice, did as it were, lay
his hand upon the head of it, and ſurrender it ; +104.1-4. I deposit it, I
pay it down into thy hands. Father, accept of my life and ſoul inſtead. .
of the lives and ſouls of the finners I die for.” The animus offerentis—
the good will ºf the Qſſerer was requifite to the acceptance of the Offering.
Now Chriſt here expreſſes his cheerful willingneſs to offer himſelf, as he
| had done when it was firſt propoſed to him, (Heb. 10. 9, 10.
| come to do thy will, by the which will we are ſhnctifted.
) Lo, I
4. Chriſt hereby fignifies his dependence upon his Father for his reſur.
rećtion, by the re-union of his ſoul and body. He commends his ſpirit
into his Father’s hand, to be received into paradiſe, and returned the
third day. By this it appears that our Lord Jeſus, as he had a true
body, ſo he had a reaſonable ſoul, which exiſted in a ſtate of ſeparation
from the body, and thus he was made like unto his brethren ; this ſoul.
| he lodged in his Father’s hand, committed it to his cuſtody, reſting in
hope that it ſhould not be left in hades, in its state of ſeparation from the
body, no, not ſo long as that the body might ſee corruption. .
5. Chriſt hath hereby left us an example ; hath fitted thoſe words of
David to the purpoſe of dying ſaints, and hath, as it were, ſanółified.
them for their uſe. In death our great care ſhould be about our ſouls,
and we cannot more effectually provide for their welfare than by com:
mitting them now into the hands of God, as a Father, to be ſam&ified
and governed by his Spirit and grace, and at death by committing them
now into his hands to be made perfeót in holineſs and happineſs. We
muſt ſhew that we are freely willing to die, that we firmly believe another
life after this, and are deſirous of it, by ſaying, Father, into thy hands I
commit my ſpirit. - - - wº
III. Chriſt’s dying improved by the impreſſions it made upon thoſe
that attended him. - -
i. The centurion that had command of the guard, was much affe&ted
with what he ſaw, p.47. He was a Roman, a Gentile, a ſtranger to
| the conſolations of Iſrael; and yet he glorified God.
He never ſaw ſuch
amazing inſtances of divine power, and therefore took occaſion from
thence to adore God as the Almighty. And he bore a teſtimony to the
patient Sufferer;, “ Certainly this was a righteous Man, and was unjuſtly
put to death.” God’s manifeſting of his power ſo much to do him ho.
nours was a plain evidence of his innocency. His teſtimony in Matthew
$
- The Bürial of Chriſt.
ST. Luke, xxiſ, xxiv. -
and Mark gees further, Truly this was the Son of God, But in his caſe
this amounts to the ſame ; for if he was a righteous Man, he ſaid very
truly when he ſaid that he was the Son of God; and therefore that teſti.
mony of his concerning himſelf muſt be admitted, for if it were falſe, he
was not a righteous man. . . . . .
2. The difintereſted ſpeetators could not but be concerned. This is
taken notice of only here 3 (v. 48.) All the people that came together to
that sight, as is uſual upon ſuch occaſions, beholding the things which were
done, could not but go away very ferious for the time, whatever they were
when they came home ; They ſhuote their breasts, and returned. (1.)
They laid the thing very much to heart for the preſent. They looked
upon it as a wicked thing, to put him to death, and could not but think
that ſome judgment of God would come upon their nation for it. Pro-
bably thoſe very people were of thoſe that had cried, Crucify him, crucify
him, and, when he was nailed to the eroſs, reviled and blaſphemed him ;
but now they were ſo terrified with the darkneſs and earthquake, and the
uncommon manner of his expiring, that they had not only their mouths
ſtopped, but their conſciences ſtartled, and, in remorſe for what they had
done, as the publican, they ſmote upon their breasts, beat upon their own’
hearts, as thoſe that had indignation at themſelves. Some think that this
was a happy ſtep toward that good work which was afterward wrought
upon them, when they were pricked to the heart, A&s 2.37. (2.)
Yet, it ſhould ſeem, the impreſſion ſoon wore off; They ſnote their breafts,
and returned. They did not ſhew any further token of reſpect to
Chriſt, nor inquire more concerning him, but went home ; and we have
reaſon to fear that in a little time they quite forgot it. Thus many that
fee Chriſt evidently ſet forth crucified among them in the word and ſacra-
ments, are a little affected for the preſent, but it does not continue ; they
ſmite their breasts, and return. They ſee Chriſt’s face in the glaſs of
the ordinances and admire him ; but they “go away, and ſtraightway
forget what manner of Man he is,” and what reaſon they have to love
him. - -
3. His own friends and followers were forced to keep their diſtance,
and yet got as near as they could, and durſt, to ſee what was done;
(v. 49.) All his acquainlance that knew him, and were known of him,
stood afar off, for fear left, if they had been near him, they ſhould have
been taken up as favourers of him ; this was part of his ſufferings, as of
job's, (ch. 19. 13.) “He has put my brethren far from me, and mine
acquaintance are verily eſtranged from me,” Pſ. 88. 18. And the wo- |
ºnen that followed him together from Galilee, were beholding thºſe things,
not knowing what to make of them, nor ſo ready as they ſhould have
been to take them for certain preludiums of his reſurreótion. Now was
Chriſt ſet for a Sign that should be ſpoken against, as Simeon foretold,
that the thoughts of many hearts might be revealed, ch. 2. 34, 35.
had not conſented to the counſel and deed of them :) he
was of Arimathea, a city of the Jews, who alſo himſelf,
* 52. This man went into 'l
Pilate, and begged the body of Jeſus. 53. And he took it
down, and wrapped it in linen, and laid it in a ſepulchre that
was hewn in ſtone, wherein never man before was laid.
54. And that day was the preparation, and the ſabbath.
waited for the kingdom of God.
drew on. 55. And the women alſo which came with
him from Galilee, followed after, and beheld the ſepulchre,
and how his body was laid.
prepared ſpices and ointments; and reſted the ſabbath-day,
according to the commandment. *
We have here an account of Chriſt's burial. For he muſt be brought
not only to death, but to the duſt of death, (Pſ. 22. 15.) according
to the ſentence, (Gen. 3. 19.) To the dust thou shalt return. Obſerve,
1. Who buried him. His acquaintance ſtood afar off; they had neither
money to bear the charge, nor courage to bear the odium, of burying him
decently ; but God raiſed up one that had both ; a man named Joſeph,
v. 50. His charaćter is, that he was a good man, and a just, a man of
unſpotted reputation for virtue and piety; not only just to all, but good
to all that needed him ; (and care to bury the dead, as becomes the hope
of the reſurre&tion of the dead, is one inſtance of goodneſs and benefi- ||
cence ;) he was a perſon of quality, a counſellor, a ſenator, a member of ||
Vol. IV. No. 85, gº
*
i
iſ had they remembered and believed what he had ſo often told them, that he
56. And they returned, and y
| courſe, and do it peaceably.
the Jabbath drew on.
the Sanhedrim, one of the elders of the Jewiſh shurch. Having ſaid
this of him, it was neceſſary to add, that though he was of that body of
men who had put Chriſt to death, yet he had not conſented to their coun-
Jé! and deed; (v. 51.), though it was carried by the majority, yet he
entered his proteſt againſt it, and followed not the multitude to do evil.
Note, That evil counſel and deed ſhall not be reckoned our ačt, which
we have not conferited to. Nay, he not only diffented openly from thoſe
that were enemies to Chriſt, but he conſented ſecretly with thoſe that
were his friends ; He himſelf waited for the kingdom of God; he believed
the Old Teſtament prophecies of the Meſfiah and his kingdom, and ex-
pećted the accompliſhment of them. This was the man that appears
upon this occaſion to have had a true reſpect for the Lord Jeſus. , Note,
There are many who are hearty in Chriſt’s intereſts, who, though they
do not make any ſhew in their outward profeſſion of it, yet will É. In Ore
ready to do him a piece of real ſervice, when there is occaſion, than
others who make a greater figure and noiſe. -
2. What he did toward the burying of him... (1.) He went to Pilate,
the judge that condemned him, and begged the body of Jºſus, for it was
at his diſpoſal ; and though he might have raiſed a party ſufficient to
have carried off the body by violence, yet he would take the regular
(2.) He took it down, it ſhould ſeem, with
his own hands, and wrapped it in linen. They tell us that it was the
manner of the Jews, (and that the word here uſed fignifies ſo much,)
| to roll the bodies of the dead, as we do little children in their ſwaddling-
| clothes ; ſo that the piece of fine linen which he bought whole, he cut
| into many pieces for that purpoſe.
| hand and foot, John 11. 44.
It is ſaid of Lazarus, He was bound
Grave-clothes are to the ſaints as ſwad-
dling-clothes, which they ſhall out-grow, and put off, when they come to
the perfect man. - - -
3. Where he was buried; in a ſepulchre that was hewn in stone, that
the priſon of the grave might be made ſtrong, as the church, when ſhe
| was brought into darkneſs, had her way incloſed with hewn stone, Lam.
3. 2, 9, . But it was a ſepulchre in which never nan before was laid, for
he was buried on ſuch an account as never any one before him was bu-
ried, only in order to his riſing again the third day by his own power;
and he was to triumph over the grave ſo as never any man did.
4. When he was buried ; (v. 54.) on the day of the preparation, when
This is given as a reaſon why they made ſuch haſte
with the funeral, becauſe the ſabbath drew on, which required their at-
tendance to other work, preparing for the ſabbath, and going forth to
welcome it. Note, Weeping muſt not hinder ſowing. Though they
were in tears for the death of Chriſt, yet they muſt apply themſelves to
the ſanétifying of the ſabbath. And when the ſabbath draws on, there.
muſt be preparation. Our worldly affairs muſt be ſo ordered, that they
| may not hinder us from our ſabbath-work; and our holy affections muſt
5O, And behold there was a man named J oſeph, a COUIſ) - ||
fellor, and he was a good man, and a juſt : 51. (The ſame only the women that came with him from Galilee, (v. 55.) who, as they
be ſo excited, that they may carry us on in it.
5. Who attended the funeral; (v. 55.) not any of the diſciples, but
ftaid by him while he hung on the croſs, ſo they followed him, all in
tears, no doubt, and beheld the ſepulchre where it was, what was the way
to it, and how his body was laid in it. They were led to this, not by
their curioſity, but by their affection to the Lord Jeſus, which was
strong as death, cruel as the grave, and which many waters could not quench.
Here was a filent funeral, and not a ſolemn one, and yet his rest was glo-
?"ZO2. S. - w
6. What preparation was made for the embalming of his body after
he was buried; (v. 56.) They returned, and prepared ſpices and oint-
ments, which was more an evidence of their love than of their faith; for
ſhould riſe again the third day, they would have ſpared their cost and
pains herein, as knowing that in a ſhort time there would be a greater
honour put upon his body by the glory of his reſurrečtion, than they
| could put upon it with their moſt precious ointments; but, buſy as they
were in this preparation, they rested on the ſabbath-day, and did none of
this ſervile work thereon, not according to the cuſtom of their nation,
but according to the commandments of their God, which, though the day
be altered, is ſtill in full force; Remember the ſabbath-day to keep it
holy.
CHAP. XXIV.
Our Lord Jeſús went gloriouſly down to theath, in ſpite of the malice of his
enemies, who did all they could to make his death ignominious ; but he
roſe again more gloriouſly 5 of which we have an account in this chapter :
* 6 -
St. LUKE, XXIV. -
* and the proof; and evidences of Christ's reſurrection are more.fi/ re-l
lated by this evangelist than they were by Matthew and Mark. Hº is,
I. Assurance given by two angels, to the women who visited the ſepulchre, |
that the Lord Jeſus was riſen from the dead, according to his own word,
(v. 1...7.) and the report of this to the
which the angels refer them to, -
apostles, v. 8.11. II. The visit which Peter made to the ſepulchre,
and his diſcoveries there, v. 12. III, Christ's conference with the *
diſciples that were going to Emmaus, and his making ºf himſelf knoº to
them, v. 13.35. IV. His appearing to the eleven diſciples themſelves,
the ſame day at evening, p. 36.48. TV. The farewell he gave them, his
aſtenſion into heaven, and the joy and praiſe ºf his diſtiples whom he left
behind, v. 49.53. - -
1. Nºw upon the firſt day of the week, very early in
- the morning, they came unto the ſepulchre, bring-
ing the ſpices which they had prepared, and certain others
with them. 2. And they found the ſtone rolled away
from the ſepulchre. 3. And they entered in, and found
not the body of the Lord Jeſus, 4. And it came to paſs,
as they were much perplexed thereabout, behold, two men
ſtood by them in ſhining garments. 5. And as they were
afraid, and bowed down their faces to the earth, they ſaid
unto them, Why ſeek ye the living among the dead? 6.
He is not here, but is riſen : remember how he ſpake unto
you when he was yet in Galilee,
man muſt be delivered into the hands of ſinful men, and
be crucified, and the third day riſe again. 8. And they
remembered his words, 9. And returned from the ſepul-
chre, and told all theſe things unto the eleven, and to all
the reſt. 10. It was Mary Magdalene, and Joanna, and
Mary the mother of James, and other women that were with
them, which told theſe things unto the apoſtles. 11. And
their words ſeemed to them as idle tales, and they believed
them not. 12. Then aroſe Peter, and ran unto the ſepul-
chre, and ſtooping down, he beheld the linen clothes laid
by themſelves, and departed, wondering in himſelf at that
which was come to paſs. -
The manner of the re-uniting of Chriſt’s ſoul and body in his reſur-
rećtion, is a myſtery, one of the ſecret things that belong not to us ; but
the infallible proofs of his reſurre&tion, that he did indeed riſe from the
dead, and was thereby proved to be the Son of God, are things revealed,
which belong to us, and to our children ; , ſome of them we have here in
theſe verſes, which relate the ſame ſtory for ſubſtance that we had in
Matthew and Mark.
1. We have here the affection and reſpe&t which the good women
that had followed Chriſt, ſhewed to him, after he was dead and buried,
v. 1. As ſoon as ever they could, after the ſabbath was over, they came
to the ſepulchre, to embalm his body, not to take it out of the linen in
which Joſeph had wrapped it, but to anoint the head and face, and per-
haps the wounded hands and feet, and to ſcatter ſweet ſpices upon and
about the body; as it is uſual with us to ſtrew ſlowers about the dead
bodies and graves of our friends, only to ſhew our good-will toward the
taking off the deformity of death, if we could, and to make them ſome-
what the leſs loathſome to thoſe that are about them. The zeal of thoſe
good women for Chriſt did continue ; the ſpices which they had pre-
pared the evening before the ſabbath, at a great expenſe, they did not,
upon the ſecond thoughts, when they had ſlept upon it, diſpoſe of other-
wiſe, ſuggeſting, To what purpoſe is this waste P But they brought them
to the ſepulchre on the morning after the ſabbath, early, very early. It |
is a rule of charity, “Every man, according as he purpoſes in his heart,
ſo let him give, 2 Cor. 9. 7. What is prepared for Chriſt, let it be uſed
for him. Notice is taken of the names of theſe women, Mary Magda-
lene, and Joanna, and Mary, the mother of James; grave matronly wo-
men, it ſhould ſeem, they were. Notice is alſo taken of certain others
with them, (v. 1.) and again, v., 10. Theſe that had not joined in pre-
paring the ſpices, would yet go along with them to the ſepulchre ; as if
the number of Chriſt’8 friends increaſed when he was dead, John 12.
7. Saying, The Son of
| ſaid that he would on the third day riſe again.
The Reſurreótion.
24, 32. The daughters of Jeruſalem, when they ſaw how inquiſitive the
ſpouſe was after her beloved, were defirous to ſeek him with her;
(cant. 6. 1.) ſo were theſe other women. The zeal of ſome provokes
; others. r
II. The ſurpriſe they were in, when they found the ſtone rolled away,
and the grave empty; (v. 2, 3.) they were much perplexed at that
(v. 4.) which they had much reaſon to rejoice in, that the stone was
rolled away from theJepulchre, (by which it appeared that he had a legal
diſcharge, and leave to come out,) and that they found not the body ºf
the Lord Jeſus, by which it appeared that he had made uſe of his diſ-
charge and was come out. Note, Good chriſtians often perplex them-
| ſelves about that with which they ſhould comfort and encourage them-
ſelves. . -
III. The plain account which they had of Chriſt's reſurreótion from
two angels that appeared to them in shining garments, not only white,
but bright, and caſting a luſtre about them ; they firſt ſaw one angel
without the ſepluchre, who preſently went in, and ſat with another angel
in the ſepulchre, “one at the head, and the other at the feet, where the
body of Jeſus had lain :” ſo the evangeliſts may be reconciled.
The women, when they ſaw the angels, were ºf ſtid left they had ſome
ill news for them; but, inſtead of inquiring of them, they bowed down
their faces to the earth, to look for their dear Maſter in the grave. • They
would rather find him in his grave-clothes, than angels themſelves in their
shining garments. A dying Jeſus has more beauty in the eyes of a be-,
liever than angels themſelves. Theſe women, like the ſpouſe, when
found by the watchman, (and angels are called watchers,) enter 1) Ot into,
any other converſation with them, than, Saw ye him whom my ſoul loveth P.
Now here, * g
1. They upbraid the women with the abſurdity of the ſearch they
were making; (v. 5.) Why ſeek ſe the living tºo"; the dead Witneſs
is hereby given to Chriſt, that he is living, of him it is witneſſed, that he
| liveth, (Heb. 7, 8.) and it is the comfort of all the ſaints, I know that
my Redeemer liveth for becauſe he lives we ſhall live alſo. T}ut a re-
proof is given to thoſe that look for him amºś the dead; among the
dead herºes that the Gentiles worſhipped, as if he were but like one of
them, that look for him in an image, or a crucifix, the work of men’s
hands, or among unwritten traditions and the inventions of men. And
indeed all they that expe&t happineſs and ſatisfaction in the creature, or
perfection in this imperfect ſtate, may be ſaid to Jeek the living among the
dead. l
2. They aſſure them that he is riſen from the dead; (v, 6.) “ He
is not here, but is riſen, is riſen by his own power ; he has quitted his
grave, to return no more to it.” Theſe angels were competent wit-
meſſes, for they had been ſent expreſs from heaven with orders for his
diſcharge. And we are ſure that their record is true ; they durſt not
tell a lie. - -
3. They refer them to his own words ; “ Remember what he ſpake
to you, when he was yet in Galilee.” If they had duly believed and ob-
ſerved the predićtion of it, they would eaſily have believed the thing it-
ſelf when it came to paſs; and therefore, that the tidings might not be
ſuch a ſurpriſe to them as it ſeemed to be, he repeats to them what Chriſt
had often ſaid, in their hearing, “ The Son of man muſt be delivered
into the hands of finful men ;” and though it was done by the determi-
nate counſel and foreknowledge of God, yet they that did its were not
the leſs ſinful for doing it : he told them that he muſt be crucifted, ſurely
they could not forget that which they had with ſo much concern ſeen
| fulfilled; and would not that bring to their mind that which always fol-
lowed, The third day he shall riſe again? Obſerve, Theſe angels from hea-
ven bring not any new goſpel, but put them in mind, as the angels of the
churches do, of the ſayings of Chriſt, and teach them how to improve
and apply them. *
IV. Their ſatisfaction in this account, v. 8. The women ſeemed to
acquieſce; they remembered his words, when they were thus put in mind
of them, and concluded from thence, that if he were riſen, it was no more
than they had reaſon to expect ; and now they were aſhamed of the pre-
parations they had made to embalm him on the third day, who had often
- Note, A ſeaſonable
remembrance of the words of Chriſt will help us to a right underſtand-
ing of his providence.
v. The report they brought of this to the apoſtles ; “They returned
from the ſepulchre, and told all theſe things to the eleven, and to all the
reſt of Chriſt's diſciples,” v. 9. It does not appear that they were to-
gether in a body, they were ſcattered everyone to his own, perhaps ſcarcely
two or three of them together in the ſame lodgings, but one went to
: *
The Diſtiples going to Emmaus. -
ST, LUKE, XXIV.
ſome of them, and another to others of them, ſo that, in a little time,
that morning, they got them all notice of it. But we are told (v. 11.)
how the report was received ; “ Their words.; ſeemed to º as idle
tales, and they believed them not.” They thought it was only the fancy.
of the women, and imputed it to the power of imagination; for they
alſo had forgotten Chriſt’s words, and wanted to be put in mind of them,
not only what he had ſaid to them in Galilee ſome time ago, but what
he had ſaid very lately in the night wherein he was betrayed, Again a
little while, and ye shall ſee me. I will ſee you again. One would be
amazed at the ſtupidity of theſe diſciples, who had themſelves ſo often
profeſſed that they believed Chriſt to be the Son of God and the true
Meſfiab, had been ſo often told that he muſt die, and riſe again, and then
enter into his glory, had ſeen him more than once raiſe the dead, that
they ſhould be ſo backward to believe his raiſing himſelf; ſurely it would
ſeem the leſs ſtrange to them, (when hereafter this complaint would
juſtly be taken up by them,) to remember that there was a time when it
might juſtly have been taken up againſt them, Who hath believed our
report 2 º . --
R. The inquiry which Peter made hereupon, v. 12. It was Mary
Magdalene that brought the report to him, as appears, John 20. 1, 2.
where this ſtory of his running to the ſepulchre is more particularly re-
lated. 1. Peter haſtened to the ſepulchre, upon the report; perhaps
aſhamed of himſelf, to think that Mary Magdalene ſhould have been
there before him ; and yet, perhaps, he had not been ſo ready to go thi-
ther now, if the women had not told him, among other things, that the
walch was fied. Many that are ſwift-footed enough when there is no dan-
ger, are but cow-hearted when there is. Peter now ran to the ſepulchre,
who but the other day ran from his Maſter. 2. He looked into the ſe-
pulchre, and took notice how orderly the linen clothes in which Chriſt
was wrapped, were taken off, and folded up, and laid by themſelves, but
the body gone. He was very particular in making his obſervations, as
if he would rather credit his own eyes than the teſtimony of the angels.
3. He went away, as he thought, not much the wiſer, wondering in him-
ſelf at that which was oome to paſs. Had he remembered the words of
Chriſt, even this was enough to ſatisfy him that he was riſen from the
dead; but, having forgotten them, he is only amazed with the thing,
and knows not what to make of it. There is many a thing puzzling
and perplexing to us, which would be both plain and profitable, if
we did but rightly underſtand the words of Chriſt, and had them ready
to us.
13. And behold, two of them went that ſame day to a
village called Emmaus, which was from Jeruſalem about
threeſcore furlongs. 14. And they talked together of
all theſe things which had happened. 15. And it came
to paſs, that while they communed together, and reaſoned,
Jeſus himſelf drew near, and went with them. 16. But
their eyes were holden, that they ſhould not know him.
17. And he ſaid unto them, What manner of communi-
cations are theſe that ye have one to another, as ye walk,
and are ſad 18. And the one of them, whoſe name was
Cleopas, anſwering, ſaid unto him, Art thou only a ſtranger
in Jeruſalem, and haſt not known the things which are
come to paſs there in theſe days ; 19. And he ſaid unto
them, What things : And they ſaid unto him, Concern-
ing Jeſus of Nazareth, which was a prophet mighty in
deed and word before God and all the people: 20. And
how the chief prieſts and our rulers delivered him to be
condemned to death, and have crucified him. 21. But
we truſted that it had been he which ſhould have redeemed
Iſrael: and beſide all this, to-day is the third day ſince
theſe things were done. 22. Yea, and certain women
alſo of our company made us aftoniſhed, which were early
at the ſepulchre : 23. And when they found not his
body, they came, ſaying that they had alſo ſeen a viſion
of angels, which ſaid that he was alive.
found it even ſo as the women had ſaid ; but him they |
- 24. And certain |
of them which were with us, went to the ſepulchre, and
ſaw not. 25. Then he ſaid unto them, O fools, and flow
|of heart to believe all that the prophets have ſpoken 26.
'Ought not Chriſt to have ſuffered theſe things, and to
enter into his glory? 27. And beginning at Moſes, and
|all the prophets, he expounded unto them in all the ſcrip-
ſtures the things concerning himſelf. 28. And they drew
nigh unto the village whither they went: and he made
: as though he would have gone further. 29, But they con-
ſtrained him, ſaying, Abide with us, for it is towards even-
ing, and the day is far ſpent. And he went in to tarry
with them, 30. And it came to paſs as he ſat at meat
with them, he took bread, and bleſſed it, and brake, and
gave to them. 31. And their eyes were opened, and they
knew him ; and he vaniſhed out of their fight. 32. And
they ſaid one to another, Did not our heart burn within
us, while he talked with us by the way, and while he
opened to us the ſcriptures : 33. And they roſe up the
ſame hour, and returned to Jeruſalem, and found the
eleven gathered together, and them that were with them,
34. Saying, The Lord is riſen indeed, and hath appeared
to Simon. 35. And they told what things were done in
the way, and how he was known of them in breaking of
bread. i t -
This appearance of Chriſt to the two diſciples going to Emmaus, was
mentioned, and but juſt mentioned, before ; (Mark 16.12.) here it is
largely related. It happened the ſame day that Chriſt roſe, the firſt day
of the new world that roſe with him. One of theſe two diſciples was
Cleopas or Alpheus, ſaid by the ancients to be the brother of Joſeph, Chriſt’s
ſuppoſed father ; who the other was, is not certain. Some think it was
Peter ; it ſhould ſeem indeed that Chriſt did appear particularly to
Peter that day, which the eleven ſpake of among themſelves, (v. 34.)
and Paul mentions, 1 Cor. 15. 5. But it could not be Peter that was
one of the two, for he was one of the eleven to whom the two returned;
and befides, we know Peter ſo well as to think that if he had been one
of the two, he would have been the chief ſpeaker, and not Cleopas.
It was one of thoſe that were aſſociated with the eleven, mentioned
v. 9. - .
Now in this paſſage of ſtory we may obſerve,
I. The walk and talk of thoſe two diſciples; They went to a village
called Emmaus, which is reckoned to be about two hours” walk from Je-
ruſalem ; it is here ſaid to be about fixty furlongs, ſeven meaſured miles,
v. 13. Whether they went thither upon buſineſs, or to ſee ſome friend,
does not appear. I ſuſpe&t they were going homewards to Galilee, with
an intention not to inquire more after this Jeſus ; that they were me-
ditating a retreat, and ſtole away from their company without aſking
leave or taking leave ; for the accounts brought them that morning
of their Maſter’s reſurre&tion ſeemed to them as idle tales; and if ſo,
no wonder that they began to think of making the beſt of their way
home.
But as they travelled they “talked together of all theſe things which
had happened,” v. 14. They had not courage to confer of theſe things,
and conſult what was to be done in the preſent junéture at Jeruſalem, for
fear of the Jews; but when they were got out of the hearing of the
Jews, they could talk it over with more freedom. They talked over theſe
things, reaſoning with themſelves concerning the probabilities of Chriſt’s
reſurre&tion, for, according as theſe appeared, they would either go for-
ward, or return back to Jeruſalem. Note, It well becomes the diſciples
of Chriſt, when they are together, to talk of his death and reſurre&tion ;
thus they may improve one another’s knowledge, refreſh one another's
| memory, and ſtir up one another’s devout affections.
II. The good company they met with upón the road, when Jeſus
himſelf came, and joined himſelf to them ; (v. 15.) They communed to-
gether, and reaſoned, and perhaps were warm at the argument, one hoping
that their Maſter was riſen, and would ſet up his kingdom, the other de-
ſpairing. Jeſús himſelf drew near, as a ſtranger who, ſeeing them travel
the ſame way that he went, told them that he ſhould be glad of their com-
pany. +
We may obſerve it for our encouragement to keep up chriſtian con-
ST. LUKE, XXIV,
ference and edifying diſcourſe among us, that where but two together are || t
neſ; ; (v. 18.) “Art thou only a ſtranger in Jeruſalem, and haſt not.
well employed in work of that kind, Chriſt will come to them, and make
a third.’ When they that fear the Lord, ſpeak one to another, the Lord
hearkens and hears, and is with them of a truth; ſo that two thus twiſted ||.
in faith and love become a threefold cord, not eqftly broken, Eccl. 4. 12.
They in their communings and reaſonings together were ſearching for
Chriſt, comparing notes concerning him, that they might come to more
knowledge of him ; and now Chriſt comes to them. Note, They who
feek Chriſt, ſhall find him : he will manifeſt himſelf to thoſe that inquire
after him; and give knowledge to thoſe who uſe the helps for knowledge
which they have. When the ſpouſe inquired of the watchman concern-
ing her Beloved, it was but a little that ſhe paſſed from them, but ſhe
found him, Cant. 3. 4.
But though they had Chriſt with them, they were not at firſt aware of
it; (v. 16.) “ Their eyes were held, that they ſhould not know him ;”
it ſhould ſeem, there were both an alteration of the object, (for it is ſaid
in Mark, that now he appeared in another form, J and a reſtraint upon the
organ; (for here it is ſaid, that their eyes were held by a divine power;)
or, as ſome think, there was a confuſion in the medium ; the air was ſo
diſpoſed, that they could not diſcern who it was. No matter how it was,
*
but ſo it was, they did not know him ; Chriſt ſo ordering it, that they
might the more freely diſcourſe with him, and he with them ; and that
it might appear that his word, and the influence of it, did not depend
upon his bodily preſence, which the diſciples had too much doted upon,
and muſt be weaned from ; but he could teach them, and warn their
hearts, by others, who ſhould have his ſpiritual preſence with them,
ſhould have his grace going along with them unſeen.
III. The conference that was between Chriſt and them, when he
knew them, and they knew not him. Now Chriſt and his diſciples, as
is uſual when friends meet incognito, or in a diſguiſe, are here croſſing
queſtions. * * * - -
1. Chriſt’s firſt queſtion to them is concerning their preſent ſºd-
and
neſs, which plainly appeared in their countenances; (v. 17.) “What
manner of communications are thoſe that ye have one to another as ye
walk, and are ſad P’ It is a very kind and friendly inquiry.
Obſerve, . . . ge
(1.) They were ſād; it appeared to a ſtranger that they were ſo. [1..]
They had loſt their dear Maſter, and were, in their own apprehenſions,
quite diſappointed in their expectations from him. They had given up
the cauſe, and knew not what courſe to take to retrieve it. Note, Chriſt’s
diſciples have reaſon to be ſad when he withdraws from them ; to fºſt
when the Bridegroom is taken from them. [2.] Though he was riſen
from the dead, yet either they did not know it, or did not believe it, and
ſo they were ſtill in ſorrow. Note, Chriſt’s diſciples are often ſad and
forrowful even then when they have reaſon to rejoice; but through the
weakneſs sf their faith they cannot take the comfort that is offered to
them. [3.] Being ſad, they had communications one with another con-
cerning Chriſt. Note, Firſt, It becomes chriſtians to talk of Chriſt.
Were our hearts as full of him, and of what he has done and ſuffered for
us, as they ſhould be, “out of the abundance of the heart the mouth
would ſpeak,” not only of God and his providence, but of Chriſt and
his grace and love. Secondly, Good company and good converſe are an
excellent antidote againſt prevailing melancholy. When Chriſt’s diſci-
ples were ſad they did not each one get by himſelf, but continued as he
fent them out, two and two, for two are better than one, eſpecially in
times of ſorrow. Giving vent to the grief, may perhaps give eaſe to the
grieved; and by talking it over we may talk ourſelves, or our friends
may talk us, into a better frame. Joint-mourners ſhould be mutual com-
forters ; comforts ſometimes come beſt from ſuch. - -
(2.) Chriſt came up to them; and inquired into the matter of their
talk, and the cauſe of their grief; What manner of communications are
theſe 2 Though Chriſt was now entered into his ſtate of exaltation, yet
he continued tender of his diſciples, and concerned for their comfort.
He ſpeaks as one troubled to ſee their melancholy ; Wherefore look ye ſo
ſadly to-day : Gen. 40. 7... Note, Our Lord Jeſus takes notice of the ſor-
row and ſadneſs of his diſciples, and is afflićted in their afflićtions. Chriſt
has hereby taught us, [].] To be converſible. Chriſt here fell into diſ-
courſe with two grave ſerious perſons, though he was a Stranger to them,
and they knew him not, and they readily embraced him. It does not
become chriſtians to be moroſe and ſhy, but to take pleaſure in good ſo-
ciety. [2.] We are hereby taught to be compaſſionate. When we ſee
our friends in ſorrow and ſadneſs, we ſhould, like Chriſt here, take cog-
nizance of their grief, and give them the beſt counſel and comfort we ||
| ſon
can; Weep with them that weep.
*
The Diſciples going to Emmaus,
2. In anſwer to this, they put a queſtion to him concerning his ſtrange.
known the things that are come to paſs there in theſe days * Obſerve,
(1.) Cleopas gave him a civil anſwer. He does not rudely aſk him,
“As for what we are talking of, what is that to you ?” and bid him
go about his buſineſs. Note, We ought to be civil to thoſe who are
civil to us, and to conduct ourſelves obligingly to all, both in word and
deed. It was a dangerous time now with Chriſt’s diſciples; yet he was
not jealous of this ſtranger, that he had any deſign upon them, to inform
againſt them, or bring them into trouble. Charity is not forward to
think evil, no not of ſtranger9. ..
(2.) He is full of Chriſt himſelf and of his death and ſufferings, and
wonders that every body elſe is not ſo too ; “What art thou ſuch a
ſtranger in Jeruſalem as not to, know what has been done to our Maſter
there * Note, Thoſe are ſtrangers indeed in Jeruſalem, that know not
of the death and ſufferings of Chriſt. What are they daughters of Je.
ruſalem, and yet ſo little acquainted with Chriſt, as to aſk, What is thy
Beloved more than another beloved. -
(3.) He is very willing to inform this ſtranger concerning Chriſt,
and to draw on further diſcourſe with him upon this ſubjećt. He would
not have any one that had the face qf a man, to be ignorant of Chriſt.
Note, Thoſe who have themſelves the knowledge of Chriſt crucified,
ſhould do what they can to ſpread that knowledge, and lead others into
an acquaintance with him. And it is obſervable, theſe diſciples that
were ſo forward to inſtruct the Stranger, were inſtrućted by him ; for
to him that has, and uſes what he has, ſhall be given. .
(4.) It appears, by what Cleopas ſays, that the death of Chriſt.
made a great noiſe ifi Jeruſalem, ſo that it could not be inagined that.
any man ſhould be ſuch a ſtranger in the city, as not to know of it ; it
was all the talk of the town, and diſcourſed of in all companies, Thus,
the matter of fact came to be univerſally known, which, after the pour-
ing out of the Spirit, was to be explained.
3. Chriſt, by way of reply, aſked concerning their knowledge; (v. 19.)
He said unto them, What things & thus making himſelf yet more a Stranger.
Obſerve, & -
(1.) Jeſus Chriſt made light of his own ſufferings, in compariſon.
with the joy ſet before him, which was the recompenſe of it. Now that
he was entering upon his glory, ſee with what unconcernedneſs, he looks
back upon his ſufferings ; What things & He had reaſon to know what
things; for to him they were bitter things, and heavy things, and yet
he aſks, What things 2 The ſorrow was forgotten, for joy that the
Man-Child of our ſalvation was born. He took pleaſure in infirmities.
for our ſakes, to teach us to do ſo for his ſake.
(2.) Thoſe whom Chriſt will teach, he will firſt examine how far they
have learned 2 they muſt tell him what things they know, and then he
will tell them what was the meaning of theſe things, and lead them into,
the myſtery of them. t -
4. They, hereupon, give him a particular account concerning Chriſt,
and the preſent poſture of his affairs. Obſerve the ſtory they tell,
v. 19, &c.
(1.) Here is a ſummary of Chriſt’s life and character. The things
they are full of, are concerning Jeſus of Nazareth, (ſo he was common-
ly called,) who was a Prophet, a Teacher come from God. He preach-
ed a true and excellent doćtrine, which had manifeſtly its riſe from hea-
ven, and its tendency towards heaven ; he confirmed it by many glorious
miracles, miracles of mercy, ſo that he was mighty in deed and word be-,
jore God and all the people ; that is, he was both a great Favourite of
Heaven and a great Bleſfing to this earth. He was, and appeared to
be, greatly beloved of God, and much the Darling of his people. He
had great acceptance with God, and a great reputation in the country.
Many are great before all the people, and are careſſed by them, who are
not ſo before God, as the Scribes and Phariſees; but Chriſt was mighty-
both in his doctrine and in his doings, before God and all the people.
Thoſe were ſtrangers in Jeruſalem, that did not know this.
(2.) Here is a modeſt narrative of his ſufferings and death, v. 20.
Though he was ſo dear both to God and man, yet the chief priests and
our rulers, in contempt of both, delivered him to the Roman power, to be
condemned to death, and they have crucified him. It is ſtrange that they
did not aggravate the matter more, and lay more load upon thoſe that
had been guilty of crucifying Chriſt ; but perhaps becauſe they ſpake to.
one that was a Stranger, they thought it prudence to avoid all refle&tions.
upon the chief prieſts and their rulers, how juſt ſoever. -
(3.) Here is an intimation of their diſappointment in him, as the rea-
of their ſadneſs : We truſted that it had been he which ſhould have
ST, LUKE, XXIV,
The Diſciples going to Emmaus. .
# prophets ſpeak ſo very plainly of the ſufférings of Chriſt, and the glory
that ſhould follow P 1 Pet. 1. 11. #éring 2 g
| could not reconcile themſelves to ; now here he ſhews them two things,
which take off the offence of the croſs; Firſt, That the Meſfiah ought to
| º - º º s
ſifter theſe things; and therefore his ſufferings were not only no objec-
redeemed ſrael, w, 21. We are of thoſe who not only looked upon him
to be a Prophet, like Moſes, but, like him, a Redeemer too ; he was
depended upon, and great things expected from him, by them that looked
jor redemption, and in it for the conſolation of Iſrael. , Now, if hope de-
ferred makes the heart ſick, hope diſappointed, eſpecially ſuch a hope,
kills the heart. But ſee how they made that the ground of their deſpair,
which, if they had underſtood it aright, was the ſureſt ground of their
hope—and that was, the dying of the Lord Jeſus; We truſted (ſay they)
that it had been he that ſhould have redeemed Iſrael. And is it not he that
doth redeem Iſrael ? Nay, is he not by his death, paying the price of
their redemption Was it not neceſſary, in order to his ſaving Iſrael
from their fins, that he ſhould ſuffer So that now that that moſt diffi-
cult part of his undertaking was got over, they had more reaſon than
ever to truſt that this is he that ſhall deliver Iſrael; yet now they are
ready to give up the cauſe.
4.) Here is an account of their preſent amazement, with reference to
his reſurre&lion. E1.] “This is the third day fince he was crucified and
died, and that was the day, when it was expected, if ever, that he ſhould
riſe again, and riſe in glory and outward pomp, and ſhew himſelf as pub-
licly in honour as he had been ſhewn three days before in diſgrace;
but we ſee no fign of it : nothing appears, as we expected, to the con-
vićtion and confuſion of his proſecutors, and the conſolation of his diſ-
ciples, but all is filent.” [2.] They own that there was a report
among them, that he was riſen, but they ſeem to ſpeak of it very ſlightly,
and as what they gave no credit at all to ; (v. 22, 23.) “Certain women
alſo of our company made us aſtoniſhed, (and that was all,) which were
early at the ſepulchre, and found the body gone, and they ſaid that they
had ſeen a viſion of angels, which ſaid that he was alive ; but we are ready
to think it was only their fancy, and no real thing, for angels would have
been ſent to the apoſtles, not to the women, and women are eaſily im-
poſed upon.”
made a viſit to the ſepulchre, and found it empty, (v. 24.) “But him
they ſaw not, and therefore we have reaſon to fear that he is not riſen, for
if he were, ſurely he would have ſhewed himſelf to them ; ſo that upon
the whole matter, we have no great reaſon to think that he is riſen, and
therefore have no expe&tations from him now ; our hopes were all nailed
to his croſs, and buried in his grave.” A.
(5.) Our Lord Jeſus, though not known by face to them, makes him-
ſelf known to them by his word.
[1..] He reproves them for their incogitancy, and the weakneſs of
their faith in the ſcriptures of the Old Teſtament; (v. 25.) 0 fools, and
ſlow of heart to believe. When Chriſt forbade us to ſay to our brother,
Thou fool, it was intended to reſtrain us from giving unreaſonable re-
proaches, not from giving unjuſt reproofs. Chriſt called them fools, not
as it fignifies wicked men, in which ſenſe he forbade it us, but as it figni-
fies weak men. He might call them fools, for he knows our fooliſhneſs,
the fooliſhneſs that is bound in our hearts. They are fools, that ačk
againſt their own intereſt ; ſo they did, who would not admit the evi- ||
dence given them that their Maſter was riſen, but put away the comfort
of it. That which is condemned in them as their fooliſhneſs, is, Firſt,
Their ſlowneſs to believe. Believers are branded as fools by atheiſts and
infidels and free-thinkers, and their moſt holy faith cenſured as a fond
credulity; but Chriſt tells us that thoſe are fools, who are ſlow of heart
to believe, and are kept from it by prejudices never impartially examined.
Secondly, Their ſlowneſs to believe the writings of the prophets. He does
not ſo much blame them for their ſlowneſs to believe the teſtimony of
the women, and of the angels, but for that which was the cauſe thereof
—their ſlowneſs to believe the prophets ; for if they had given the pro-
phets of the Old Teſtament their due weight and confideration, they
would have been as ſure of Chriſt’s riſing from the dead that morning,
(being the third day after his death,) as they were of the riſing of the
sun ; for the ſeries and ſucceſſion of events as ſettled by prophecy, are no
leſs certain and inviolable than as ſettled by Providence ; were we but
more converſant with the ſcripture, and the divine counſels as far as they
are made known in the ſcripture, we ſhould not be ſubječt to ſuch per-
plexities as we often entangle ourſelves in. -
[2.] He ſhews them that the ſufferings of Chriſt, which were ſuch
a ſtumbling-block to them, and made them unapt to believe his glory,
were really the appointed way to his glory, and he could not go to it
any other way; (v. 26.) “Ought not the Chriſt (the Meſfiah) to have
Juffered theſe things, and to enter into his glory P. Was it not decreed, and
was not that decree declared, that the promiſed Meſfiah muſt firſt ſuffer,
and then reign, that, he muſt go by his croſs to his crown 2’’ Had they
never read the fifty-third of Iſaiah, and the ninth of Daniel, where the
VOL. IV. No. 85.
[3.] They acknowledge that ſome of the apoſtles had ||
The croſs of Chriſt was it that they
tion againſt his being the Meſfiah, but really a proof of it, as the afflic-
tions of the ſaints are an evidence of their ſonſhip ; and they were ſo far
from ruining their expe&tations, that really they were the foundation of their
hopes. He could not have been a Saviour, if he had not been a Sufferer.
Christ’s undertaking of our ſalvation was voluntary; but, having under-
taken it, it was neceſſary that he ſhould ſuffer and die. Secondly, That,
when he had ſuffered theſe things, he ſhould enter into his glory; which
he did at his reſurre&tion, that was his firſt ſtep upward. Obſerve,
It is called his glory; becauſe he was duly entitled to it; and it was
the glory he had before the world was ; he ought to enter into it, for in
that, as well as in his ſuffering, the ſcripture muſt be fulfilled. He ought
to ſuffer firſt, and then to enter into his glory; and thus the reproach of
the croſs is for ever rolled away ; and we are dire&ted to expect the crown
of thorns, and then that of glory.
[3.] He expounded to them the ſcriptures of the Old Teſtament,
which ſpake of the Meſſiah, and ſhewed them how they were fulfilled in
Jeſus of Nazareth, and now can tell them more concerning him, than
they could before tell him ; (v. 27.) beginning at Moſes, the firſt in-
ſpired writer of the Old Teſtament, he went in order through all the pro-
phets, and “expounded to them the things concerning himſelf;” ſhew-
ing that the ſufferings he had now gone through, were ſo far from de-
feating the prophecies of the ſcripture concerning him, that they were
the accompliſhment of them. He began at Moſes, who recorded the
firſt promiſe, in which it was plainly foretold that the Meſfiah ſhould
have his heel bruiſed, but that by it the ſerpent’s head ſhould be incurably
broken. Note, First, There are things diſperſed throughout all the ſtrip-
tures concerning Chriſt, which it is of great advantage to have collected
and put together. You cannot go far in any part of ſcripture, but you
meet with ſomething that has reference to Chriſt, ſome prophecy, ſome
promiſe, ſome prayer, ſome type or other ; for he is the true Treaſure
hid in the field of the Old Teſtament. A golden thread of goſpel-grace
runs through the whole web of the Old Teſtament. There is an eye of that
white to be diſcerned in every place. Secondly, The things concerning
Chriſt need to be expounded. The eunuch, though a ſcholar, would not
pretend to underſtand them, except ſome men should guide him ; (A&ts
8. 31.) for they were delivered darkly, according to that diſpenſation :
but now that the vail is taken away, the New Teſtament expounds the
Old. Thirdly, Jeſus Chriſt is himſelf the beſt Expoſitor of ſcripture,
particularly the ſcriptures concerning himſelf; and even after his reſur-
re&tion, it was in this way that he led people into the knowledge of the
myſtery concerning himſelf; not by advancing new notions independent
upon the ſcripture, but by ſhewing how the ſcripture was fulfilled, and
turning them over to the ſtudy of them. Even the Apocalypſe itſelf is
but a ſecond part of the Old Teſtament prophecies, and has continually
an eye to them. “If men believe not Moſes and the prophets,” they
are incurable. Fourthly, In ſtudying the ſcriptures, it is good to be me-
thodical, and to take them in order ; for the Old Teſtament light ſhone
gradually to the perfect day, and it is good to obſerve how at /undry
times, and in divers manners, (ſubſequent predićtions improving ahd
giving light to the preceding ones,) God ſpake to the fathers concern-
ing his Son, by whom he has now ſpoken to us. Some begin their
Bible at the wrong end, who ſtudy the Revelation firſt ; Chriſt has
here taught us to begin at Moſes. Thus far the conference between
them. »
IV. Here is the diſcovery which Chriſt at length made of himſelf
to them. One would have given a great deal for a copy of the ſermon
Chriſt preached to them by the way, of that expoſition of the Bible,
which he gave them; but it is not thought fit that we ſhould have it,
we have the ſubſtance of it in other ſcriptures; the diſciples are ſo
charmed with it, that they think they are come too ſoon to their journey’s
end; but ſo it is ; “ They drew nigh to the village whither they
went,” (v. 28.) where it ſhould ſeem, they determined to take up for
that night. And now, , -
1. They courted his ſtay with them : “He made as though he would
have gone further;” he did not ſay that he would, but he ſeemed to
them to be going further, and did not readily turn in to their friend’s
houſe, which it would not be decent for a ſtranger to do unleſs he were
invited; he would have gone further, if they had not courted his ſtay ;
ſo that here was nothing like diſfimulation in the caſe. If a ſtranger be
6 IQ
*
; : * : * , , ; ; -2
* : - ' ' ". . . . . . . "...sº **
*.
shy, every bme khôws the meaning of it, he will not thruſt himſelf rudely
upon your houſe or company but if you make it appear that you are
freely defirous of him for your Gueſt or Companion, he knows not but
he may accept your invitation ; and this was all that Chriſt did, when
, have Chriſt dwell with them, muſt invite him, and be importunate with
him; though he is often found of thoſe that ſeek him not, yet thoſe only
that ſeek, can be ſure to jind; and if he ſeem to draw off from us, it is
but to draw out our importunity; as here, they constrained him ; both ||
of them laid hold on him, with a kind and friendly violence, ſaying,
Abide with us. Note, Thoſe that have experienced the pleaſure and
profit of communion with Chriſt, cannot but covet more of his company,
and beg of him, not only to walk with them all day, but to abide with
them at night. When the day is far ſpent, and it is towards evening, we
begin to think of retiring for our repoſe, and then it is proper to have
our eye to Chriſt, and beg of him to abide with us; to manifeſt himſelf
to us, and to fill our minds with good thoughts of him, and good affec-
tions to him. Chriſt yielded to their importunity; he went in, to tarry
with them. Thus ready is Chriſt to give further inſtrućtions and com-
forts to thoſe who improve what they have received. He has promiſed
that if any man open the door, to bid him welcome, he will come in to
him, Rev. 3. 20.
2. He manifeſted himſelf te them, v. 30, 31.
he continued his diſcourſe with them, which he began upon the road ;
for thou muſt talk of the things of God “when thou fitteſt in the houſe
as well as when thou walkeſt by the way;” while ſupper was a getting
ready, (which perhaps was ſoon done, the proviſion was ſo ſmall and
mean,) it is probable that he entertained them with ſuch communication
as was good, and to the uſe of edifying ; and ſo likewiſe as they ſat at
meat, his lips fed them. But ſtill they little thought that it was Jeſus
himſelf that was all this while talking with them : till at length he was
pleaſed to throw off his diſguiſe, and then to withdraw.
(1.) They began to ſuſpect it was he, when, as they ſat down to meat,
he undertook the office of the Maſter of the feaſt, which he performed
ſo like himſelf, and like what he uſed to do among his diſciples, that by
it they diſcerned him ; “ He took bread, and bleſſed it, and brake, and
gave to them.” This he did with his uſual air both of authority and
affection, with the ſame geſtures and mien, with the ſame expreſſions
perhaps in craving a bleſfing, and in giving the bread to them. This was
not a miraculous meal, like that of the five loaves, nor aJacramental meal,
like that of the euchariſt, but a common meal; yet Chriſt here did the
fame as he did in thoſe ; to teach us to keep up our communion with
we may ſuppoſe that |
God through Chriſt in common providences as well as in ſpecial ordi-
nances, and to crave a bleſfing, and give thanks at every meal, and to
'ſee our daily bread provided for us, and broken to us by the hand of
Jeſus Chriſt, the Maſter, not only of the great family, but of all our fa-
milies. Wherever we ſit down to eat, let us ſet Chriſt at the upper end
of the table, take out meat as blºſſed to us by him, and eat and drink to
his glory ; and receive contentedly and thankfully what he is pleaſed to
‘carpe out to us, be the fare ever fo coarſe and mean ; we may well receive
it cheerfully, if we can by faith ſee it coming to us jrom Chriſt’s hand,
and with his bleſfing.
(2.) Preſently, their eyes were opened, and then they ſaw who it was,
and knew him well enough ; whatever it was which had hitherto concealed
him from them, it was now taken out of the way, the miſts were ſcattered,
the vail taken off, and then they made no queſtion but it was their
Maſter ; he might, for wiſe and holy ends, put on the ſhape of another,
but no other could put on his ; and therefore it muſt be he. See how
Chriſt by his Spirit and grace makes himſelf known to the ſouls of his
people. ...[1..] He opens the ſcriptures to them, for they are they which
teſtify of him to thoſe who ſearch them, and ſearch for him in them. [2.]
He meets them at his table, in the ordinance of the Lord's ſupper, and
commonly there makes further diſcoveries of himſelf to them ; is known
to them in breaking of bread. But, [3.] The work is completed by the
opening of the eyes of their mind, and cauſing the ſcales to fall off from
them, as from Paul’s in his converſion. If he that gives the revelation, do
‘not give the underſtanding, we are in the dark ſtill. 4.
3. He immediately diſappeared; He vanished out of theirſght. "Apaſjø.
iyévero—He withdrew himſelf from them ; ſlipt away of a ſudden, and
went out of ſight. Or, he became not viſible by them : was made incon-
ſpicuous by them. It ſhould ſeem that though Chriſt's body, after his
reſurre&tion, was the very Jame body in which he ſuffered and died, as
appeared by the marks in it, yet it was ſo far changed, as to become
either viſible, or not viſible, as he thought fit to make it, which was a |
º
ST, LUKE, XXIV,
|
| diſcourſe in all my life.”
| devout affections in them.
The Diſciples going to Emmaus.
ſtep towards its being made a glorious body." As ſoon as he had given
his diſciples one glimpſe of him, he was gone preſently ; ſuch ſhort and
tranſient views have we of Chriſt in this world, we ſee him, but in a little
while loſe the fight of him again; when we come to heaven, the viſion
he made as though he would have gone further. Note, Thoſe that would || *
of him will have no interruptions. . -
V. Here is the refle&tion which theſe diſciples made upon this con-
ference, and the report which they made of it to their brethren at Jeru-
falem. - - -
1. The refle&tion they each of them made upon the influence which
Chriſt’s diſcourſe had upon them; (v. 32.) “ They ſaid one to another,
Did not our heart burn within us?” “I am ſure mine did,” ſaith one ;
“And ſo did mine,” ſaith the other, “I never was ſo affected with any
Thus do they not ſo much compare notes as
compare hearts, in the review of the ſermon Chriſt had preached to
them. They found the preaching powerful, even when they knew not
the Preacher; it made things very plain and clear to them ; and, which
was more, brought a divine heat with a divine light into their ſouls,
ſuch as put their hearts into a glow, and kindled a holy fire of pious and
Now this they take notice of, for the con-
firming of their belief, that it was indeed, as at laſt they ſaw, Jeſus him-
Jºlf, that had been talking with them all along. “What fools were we,
that we were not ſooner aware who it was . Tor none but he, no word
but his, could make our hearts burn within us as they did ; it muſt be he
that has the key of the heart, it could be no other.” See here, (1.)
What preaching is likely to do good—ſuch as Chriſt’s was ; plain teach-
ing, and which is familiar and level to our capacity—he talked with us by
the way; and ſcriptural preaching—he opened to us the ſcriptures, the
ſcriptures relating to himſelf. Miniſters ſhould ſhew people their reli-
gion in their Bibles, and that they preach no other doćtrine to them than
what is there; they muſt ſhew that they make that the fountain of their
knowledge, and the foundation of their faith. Note, The expounding
of thoſe ſcriptures which ſpeak of Chriſt, has a direct tendency to warm
the hearts of his diſciples, both to quicken them, and to comfort them.
(2.) What hearing is likely to do good—that which makes the heart
burn ; when we are much affected with the things of God, eſpecially
with the love of Chriſt in dying for us, and have our hearts thereby drawn
out in love to him, and drawn up in holy defires and devotions, then our
hearts burn within us ; when our hearts are raiſed and elevated, and are
as the ſparks which fly upward toward God, and when they are kindled
and carried out with a holy zeal and indignation againſt fin, both in
others and in ourſelves, and we are in ſome meaſure refined and purified
from it by the ſpirit of judgment and the ſpirit of burning, then we may
ſay, “Through grace our hearts are thus inflamed.”
2. The report they brought of this to their brethren at Jeruſalem ;
(v. 33.) They riſe up the ſame hour, ſo tranſported with joy at the diſ-
covery Chriſt had made of himſelf to them, that they could not ſtay to
| make an end of their ſupper, but returned with all ſpeed to Jeruſalem,
though it was towards evening. If they had had any thoughts of quit-
ting their relation to Chriſt, this ſoon baniſhed all ſuch thoughts out of
their mind, and there needed no more to ſend them back to his flock.
However, it ſhould ſeem, they intended at leaſt to take up their quarters
to-night at Emmaus; but now that they had ſeen Chriſt, they could not
reſt till they had brought the good news to the diſciples, both for the
confirmation of their trembling faith, and for the comfort of their ſorrow-
ful ſpirits, with the ſame comforts wherewith they were comforted of God.
| Note, It is the duty of thoſe to whom Chriſt hath manifeſted himſelf, to
let others know what he has done for their ſouls. When thou art con-
verted, inſtructed, comforted, ſtrengthen thy brethren. Theſe diſciples
were full of this matter themſelves, and muſt go to their brethren, to give
vent to their joys as well as to give them ſatisfaction that their Maiter
was riſen. ôº, -
(1.) How they found them, juſt when they came in among them, diſ-
| courſing on the ſame ſubjećt, and relating another proof of the reſurrec-
tion of Chriſt. They found the eleven, and thoſe that were their uſual
| companions, gathered together late in the night, to pray together, it may
be, and to confider what was to be done in this juncture; and they found
them ſaying among themſelves ; (Aiyovras, it is the ſaying of the eleven,
not of the two, as is plain by the original ;) and when theſe two came
in, they repeated to them with joy and triumph, The Lord is riſen in-
deed, and hath appeared to Simon, v. 34. That Peter had a fight of him
before the reſt of the diſciples had, appears 1 Cor. 15. 5. where it is ſaid,
He was ſeen of Cephas, then of the twelve. The angel having ordered the
women to tell Peter of it particularly, (Mark 16. 7.) for his comfort, it
is highly probable that our Lord Jeſus did himſelf preſently the ſame day
ST, LUKE, XXIV.
Chriſt's Interview with the Apoſtles.
appeat to Peter, though we have no particular narrative of it, to confirm
the word of his miſſengers. This he had related to his brethren ; but ob-
ferve, Peter does not here proclaim it, and boaſt of it, himſelf, º: thought
that did not become a penitent,) but the other diſciples ſpeak of it with
exultation, The Lord is riſen indeed, hyra's—really; it is now paſt diſpute;
no room is left to doubt it, for he has appeared not only to the women,
but to Simon. f
(2.) How they ſeconded their evidence with an account of what they
had ſeen ; (v. 35.) They told what things were done in the way. The
words that were ſpoken by Chriſt to them in the way, having a wonder-
ful effect and influence upon them, are here called the things that were
done in the way : for the words that Chriſt ſpeaks, are not an empty
ſound, but they are ſpirit, and they are life, and wondrous things are done
by them, done by the way, by the by as it were, where it is not expected.
They told alſo how he was at length known to them in the breaking of
bread; then when he was carving out bleſſings to them, God opened
their eyes to diſcern who it was. Note, It would be of great uſe for the
diſcovery and confirmation of truth, if the diſciples of Chriſt would com-
pare their obſervations and experiences, and communicate to each other
what they know and have felt in themſelves.
36. And as they thus ſpake, Jeſus himſelf ſtood in the
midſt of them, and faith unto them, Peace be unto you.
37. But they were terrified and affrighted, and ſuppoſed
that they had ſeen a ſpirit. 38. And he ſaid unto them,
Why are ye troubled, and why do thoughts ariſe in your
hearts : 89. Behold my hands and my feet, that it is I
myſelf: handle me, and ſee, for a ſpirit hath not fleſh and
bones, as ye ſee me have. 40. And when he had thus
ſpoken, he ſhewed them his hands and his feet. 41. And
while they yet believed not for joy, and wondered, he ſaid
unto them, Have ye here any meat; 42. And they gave
him a piece of a broiled fiſh, and of a honey.comb. 43.
And he took it, and did eat before them. 44. And he
faid unto them, Theſe are the words which I ſpake unto
you while I was yet with you, that all things muſt be ful-
filled which were written in the law of Moſes, and in the
prophets, and in the pſalms, concerning me. 45. Then
opened he their underſtanding, that they might underſtand
the ſcriptures. 46. And ſaid unto them, Thus it is writ-
ten, and thus it behoved Chriſt to ſuffer, and to riſe from
the dead the third day : 47. And that repentance and
remiſſion of fins ſhould be preached in his name among all
nations, beginning at Jeruſalem. 48. And ye are witneſſes
of theſe things. 49. And behold, I ſend the promiſe of
my Father upon you : but tarry ye in the city of Jeruſalem,
until ye be endued with power from on high.
Five times Ch;iſt was ſeen the ſame day that he roſe; by Mary
Magdalene alone in the garden ; (John 20. 14.) by the women, as they
were going to tell the diſciples; (Matth, 28. 9.) by Peter alone; by
the two diſciples going to Emmaus; and now at night by the eleven;
which we have an account of in theſe verſes, as alſo John 20. 19. Ob-
ferve, gº
I. The great ſurpriſe which his appearing gave them.
among them very ſeaſonably, as they were comparing notes concerning
the proofs of his reſurre&tion ; As they thus ſpake, and were ready per-
‘haps to put it to the queſtion, whether the proofs produced amounted to
evidence ſufficient of their Maſter’s reſurre&tion or no, and how they
ſhould proceed; “Jeſus himſelf ſtood in the midſt of them, and put it
out of queſtion.” Note, Thoſe who make the beſt uſe they can of their
evidences for their comfort, may expect further aſſurances, and that the
Spirit of Christ will witneſs with their ſpirits, (as Chriſt here witneſſed
with the diſciples, and confirmed their teſtimony,) that they are the chil-
dren of God, and riſen with Chriſt. Obſerve, 1. The comfort Chriſt
ſpake to them ; Peace be unto you. This intimates in general that it
was a kind viſit which Chriſt now made them, a viſit of love and friend-
'ſhip. Though they had very unkindly deſerted him in his ſufferings, yet
he takes the firſt opportunity of ſeeing them together; for he deals not
With us as we deſerve. They did not credit thoſe who had ſeen him ;
therefore he comes himſelf, that they might not continue in their diſcon-
ſolate incredulity. He had promiſed that after his reſurrection he would
ſee them in Galilee; but ſo defirous was he to ſee them, and fatisfy them
that he anticipated the appointment, and ſees them at Jeruſalem. 'Note,
Chriſt is often better than his word, but never worſe. Now his firſt word
to them, was, Peace be to you ; not in a way of compliment, but of com.
ſolation. This was a common form of ſalutation among the Jews, and
Chriſt would thus expreſs his uſual familiarity with them, though he was
now entered into his ſtate of exaltation. Many, when they are advanced,
forget their old friends and take ſtate upon them ; but we ſee Chriſt as
free with them as ever. Thus Chriſt would at the firſt word intimate
to them that he did not come to quarrel with Peter for denying him, and
the reſt for running away from him ; no, he came peaceably, to fignify to
them that he had É. them, and was reconciled to them. 2. The
Jºight which they put themſelves into upon it; (v. 37.) They were ter-
rifted, ſuppoſing that they had ſeen a ſpirit, becauſe he came in among
them without any noiſe, and was in the midſt of them ere they were
aware. The word uſed, (Matth. 14, 26.) when they ſaid, It is a ſpirit,
is ?&vragºz, it is a ſpectre, an apparition; but the word here uſed is
**, the word that properly ſignifies a ſpirit; they ſuppoſed it to be
a ſpirit not clothed with a real body. Though we have an alliance ana
correſpondence with the world of ſpirits, and are haſtening to it; yet,
while we are here in this world of ſenſe and matter, it is a terror to us
to have a ſpirit ſo far change its own nature as to become viſible to us,
and converſable with us, for it is ſomething, and bodes ſomething, very
extraordinary.
II. The great ſatisfaction which his diſcourſe gave them; wherein we
have, • *
1. The reproofs he gave them for their cauſeleſs fears; (v. 38.)
Why are ye troubled, and why do frightful thoughts ariſe in your hearts?
Obſerve here, -
(1.). That when at any time we are troubled, thoughts are apt to riſe
in our hearts, that do us hurt. Sometimes the trouble is the effect of the
thoughts that ariſe in our hearts, our griefs and fears take riſe from thoſe
things that are the creatures of our own fancy; ſometimes the thoughts
ariſing in the heart are the effect of the trouble, without are fightings,
and then within are fears. Thoſe that are melancholy and troubled in
mind, have thoughts ariſing in the hearts, which refle&t diſhonour upon
God, and create diſquiet to themſelves. I am cut off from thy ſight.
The Lord has forſaken and forgotten me.
(...) That many of the troubleſome thoughts with which our minds
are diſquieted, ariſe from our miſtakes concerning Chriſt. They here
thought that they had ſeen a ſpirit, when they ſaw Chriſt, and that put
them into this fright. We forget that Chriſt is our elder Brother, and
look upon him to be at as great a diſtance from us as the world of ſpirits
is from this world, and therewith terrify ourſelves. When Chriſt is by
his Spirit convincing and humbling us, when he is by his providence try-
ing and converting us, we mistake him, as if he defigned our hurt, and
that troubles us.
(3.) That all the troubleſome thoughts which riſe in our hearts at
any time, are known to the Lord Jeſus, even at the firſt riſe of them ;
and they are diſpleaſing to him. He chid his diſciples for ſuch thoughts,
to teach us to chide ourſelves for them. “Why art thou caſt down, O
my ſoul ? Why art thou troubled ” Why do thoughts ariſe, that are
neither true nor good, that have neither foundation nor fruit, but hinder
our joy in God, disfit us for our duty, give advantage to Satan, and de-
prive us of the comforts laid up for us 2
2. The proof he gave them of his reſurrečtion, both for the ſilencing
He came in.
of their fears, by convincing them that he was not a ſpirit, and for the
Järengthening of their faith in that doćtrine which they were to preach
to the world, by giving them full ſatisfaction concerning his reſurre&tion,
which if not true, their faith and preaching were all vain. Two proofs
he gives them. * -
(1.) He ſhews them his body, particularly his hands and his feet.
They ſaw that he had the ſhape, and features, and exact reſemblance, of
their Maſter; but is it not his ghoſt 2 “No,” ſaith Chriſt, “ behold my
hands and my feet ; you ſee I have hands and feet, and therefore have a
true body; you ſee I can move theſe hands and feet, and therefore have
a living body; and you ſee the marks of the nails in my hands and feet,
and therefore it is my own body, the ſame that you ſaw crucified, and not
a borrowed one.” He lays down this principle—that a ſpirit has not flesh
and bones, it is not compounded of groſs matter, ſhaped into various
&
ST. LUKE, XXIV.
members, and conſiſting of divers heterogeneous parts, as our bodies are.
He does not tell us what a ſpirit is, (it is time enough to know that
when we go to the world of ſpirits,) but what it is not ; It has not flesh
and bones. Now hence he infers, “It is I myself; whom you have been
fo intimately acquainted with, and have had ſuch familiar converſation
with ; it is I myſelf, whom you have reaſon to rejoice in, and not to be
afraid of.” Thoſe who know Christ aright, and know him as theirs, will
have no reaſon to be terrified at his appearances, at his approaches.
... He appeals to their ſight, shews them his hands and his feet, which were
pierced with the nails. Chriſt retained the marks of them in his glori-
fied body, that they might be proofs that it was he himſelf; and he was
willing that they ſhould be ſeen, he afterward ſhewed them to Thomas,
for he is not aſhamed of his ſufferings for us; little reaſon then have we
to be aſhamed of them, or of ours for him. As he ſhewed his wounds
here to his diſciples, for the enforcing of his inſtructions to them, ſo he
fhewed them to his Father, for the enforcing of his interceffions with
him. He appears in heaven as a Lamb that had been ſlain; (Rev. 5.6.)
his blood ſpeaks, Heb. 12. 24.
his ſatisfaction; he ſays to the Father, as here to the diſciples, Behold my
hands and my feet, Zech. 13. 6, 7.
Mary Magdalene touch him at that time, John 20. I'7. But the diſci-
ples here are intruſted to do it, that they who were to preach his reſur-
rečtion, and to ſuffer for doing ſo, might be themſelves abundantly ſatis-
fied concerning it. He bid them handle him, that they might be con-
vinced that he was not a ſpirit. If there were really no ſpirits, or appa-
ritions of ſpirits, (as by this and other inſtances it is plain that the diſ.
ciples did believe there were,) this had been a proper time for Chriſt to
have undeceived them, by telling them there were no ſuch things, but he
feems to take it for granted that there have been, and may be, appari-
tions of ſpirits, elſe what need was there of ſo much pains to prove that
he was not one : There were many heretics in the primitive times, athe-
its I rather think they were, who ſaid that Chriſt had never any ſub-
itantial body, but that it was a mere phantaſm, which was neither really
born, nor truly ſuffered ; ſuch wild notions as theſe, we are told, the
Valentinians and Manichees had, and the followers of Simon Magus;
they were called Aowitz, and payrzouzgo. Bleſſed be God, theſe here.
fies are long ſince buried; and we know and are ſure that Jeſus Chriſt
was no ſpirit or apparition, but had a true and real body, even after his
reſurre&tion. -
(2.) He eats with them, to ſhew that he had a real and true body,
and that he was willing to converſe freely and familiarly with his diſéï.
ples, as one friend with another. St. Peter lays a great ſtreſs upon this,
(Aés 10, 41.) We did eat and drink with him after he roſe from the
dead.
[1..] When they ſaw his hands and his feet, yet they knew not what
to ſay, They believed not for joy, and wondered, v. 41. It was their in-
firmity, that they believed not, that 3/et they believed not, ºr, &misgiſlaw
diſky—they as yet being unbelievers. This very much corroborates
the truth of Chriſt's reſurrečtion, that the diſciples were ſo ſlow to be-
lieve it. Inſtead of ſtealing away his body, and ſaying, He is riſen, when
he is not, as the chief prieſts ſuggeſted they would do, they are ready to
fay again and again, He is not riſen, when he is. Their being incredu-
lous of it at firſt, and inſiſting upon the utmoſt proofs of it, ſhews that
when afterward they did believe, and venture their all upon it, it was not
but upon the fulleſt demonſtration of the thing that could be.
But though it was their infirmity, yet it was an excuſable one ; for it.
was not from any contempt of the evidence offered them, that they be-,
lieved not : but, First, They believed not for joy, as Jacob when he was
told that Joſeph was alive ; they thought it too good news to be true.
When the faith and hope are therefore weak, becauſe the love and defires
are strong, that weak faith ſhall be helped, and not reječted. Secondly,
They wondered; they thought it not only too good; but too great, to Ée
true, forgetting both the ſcriptures and the power of God. \
[2.] For their further convićtion and encouragement, he called for
Jöme meat.
but it is not ſaid that he did eat with them ; now, left that ſhould be made
an obječtion, he here did ačtually eat with them and the rest, to ſhew that
his body was really and truly returned to life; though he did not eat and
drink, and converſe conſtantly, with them, as he had done, (and as. La.
zarus did after his reſurre&tion, who not only returned to life, but to his
former ſtate of life, and to die again,) becauſe it was not agreeable to
the economy of the ſtate he was riſen to.
They gave him a piece ºf a broiled fish, and of a honey-comb, v. 42.
He makes interceſſion in the virtue of
He appeals to their touch ; Handle me, and ſee. He would not let |
He ſat down to meat with the two diſciples at Emmaus,
chriff's Interview with the Apoſtles.
The honey-comb, perhaps, was uſed as ſauce to the broiled fiſh, for Ca-
naan was a land flowing with honey. This was mean fare; yet if it be the
fare of the diſciples, their Maſter will fare as they do, becauſe in the
kingdom of our Father, they ſhall fare as he does, ſhall eat and drink
with him in his kingdom. - - -
3. The inſight he gave them into the word of God, which they had
heard and read, by which faith in the reſurreótion of Chriſt is wrought
in them, and all the difficulties are cleared. - -
(1.) He refers them to the word which they had heard from him,
when he was with them, and puts them in mind of that as the angel had
done; (v. 44.) Theſe are the words which Iſaid unto you in private, many
a time, while I was yet with you. We ſhould better understand what
Chriſt doth, if we did but better remember what he hath ſaid, and had
but the art of comparing them together.
(2.) He refers them to the word they had read in the Old Teſtament,
which the word they had heard from him directed them to ; All things
must be fulfilled which were written. Chriſt had given them this general
hint for the regulating of their expectations—that, whatever they found
written concerning the Meſfiah, in the Old Teſtament, muſt be ful-
filled in him ; what was written concerning his ſufferings, as well as
what was written concerning his kingdom; thoſe God had joined to.
gether in the predićtion, and it could not be thought that they ſhould
be put aſunder in the event. All things muſt be fulfilled, even the
hardest, even the heaviest, even the vinegar; he could not die till he
had that, becauſe he could not till then ſay. It is finished. The ſeveral
parts of the Old Teſtament are here mentioned, as containing each of
them things concerning Chriſt : The law of Moſes, that is the Penta-,
teuch, or the five books written by Moſes ; the prophets, containing not
only the books that are purely prophetical, but thoſe hiſtorical books
that were written by prophetical men ; the Pſalms, containing the other
writings, which they called the Hagiographa. See in what various ways.
of writing God did of old reveal his will ; but all proceeded from one
and the ſelf-ſame Spirit, who by them gave notice of the coming and
kingdom of the Meſfiah ; for to him bare all the prophets witneſs. +
(3.) By an immediate preſent work upon their minds, which they them-
ſelves could not but be ſenfible of, he gave them to apprehend the true in-
tent and meaning of the Old Teſtament prophecies' of Chriſt, and to ſee
them all fulfilled in him ; (v. 45.) “Then opened he their underſtanding,
that they might underſtand the ſcriptures.” In his diſcourſe with the two
diſciples he took the vail from off the text, by opening the ſcriptures;
here he took the vail from off the hearts, by opening the mind. Obſerve
here, [1..] That Jeſus Chriſt by his Spirit operates on the minds of men,
on the minds of all that are his. He has acceſs to our ſpirits, and can
immediately influence them. It is obſervable, how he did now after his
reſurre&tion give aſpecimen of thoſe two great operations of his Spirit
upon theſpirits of men; his enlightening of the intelle&tual faculties with.
a divine light, when he opened the underſtandings of his diſciples, and
his invigorating of the aëtive powers with a divine heat, when he made
their hearts burn within them. [2.] Even good men need to have their
understandings opened; for though they are not darkneſs, as they were
by nature, yet in many things they are in the dark. David prays, Open
mine eyes. Give me understanding. And St. Paul who knows ſo much
of Chriſt, ſees his need to learn more. [3.] Chriſt’s way of working
faith in the ſoul, and gaining the throne there, is, by opening the under.
standing to diſcern the evidence of thoſe things that are to be believed.
Thus he comes into the ſoul by the door, while Satan, as a thief and a
robber, climbs up ſome other way. [4] The deſign of opening the un-
derſtanding is, that we may understand the ſeriptures; not that we may
be wiſe above what is written, but that we may be wiſer in what is written,
and may be made wiſe to ſalvation by it. The Spirit in the word and the
Spirit in the heart ſay the ſame thing. Chriſt’s ſcholars never learn
above their Bibles in this world ; but they need to be learning ſtill more
and more out of their Bibles, and to grow more ready and mighty in the
ſcriptures. That we may have right thoughts of Chriſt, and our miſtakes
concerning him reëtified, there needs no more than to be made to under-
ſtand the ſcriptures, - -
4. The inſtructions he gave them as apostles, who were to be em.
ployed in ſetting up his kingdom in the world. They expected, while
their Maſter was with them, that they ſhould be preferred to poſts of
honour, which they thought themſelves quite diſappointed of when he
was dead. “No,” faith he, “you are now to enter upon them ; ye
are to be witneſſes of theſe things, (v. 48.) to carry the notice of them to
all the world ; not only to report them as matter of news, but to assert
them as evidence given upon the trial of the great cauſe that has been ſo
As
l
ST. LUKE, XXIV.
Chriſt’s Aſcenſion.
#.
'long depending between God and Satan, the iſſue of which muſt be, the

aſſured of theſe things yourſelves, you are eye and ear-witneſſes of them';
go, and aſſure the world of them ; and the ſame Spirit that has enlight. .
ened you, ſhall go along with you for the enlightening of others.” Now | *
- | of his, that had put him to an ignominious death, and ſets them at deſ.
here they are told, - i
(1.) What they must preach ; they muſt preach the goſpel, muſt preach
the New Testament as the full accompliſhment of the Old, as the conti-
nuation and concluſion of divine revelation. They muſt take their
Bibles along with them, (eſpecially when they preached to the Jews;
nay, and Peter, in his firſt ſermon to the Gettiles, dire&ted them to con-
{ult the prophets, A&ts 10, 43.) and muſt ſhew people how it was writ-
ten of old concerning the Meſfiah, and the glories and graces of his king.
dom, and then muſt tell them how, upon their certain knowledge, all
this was fulfilled in the Lord Jeſus.
[1..] The great goſpel-trull, concerning the death and reſurrection of
Jeſus Chriſt, muſt be published to the children of men; (v. 46.) Thus it
was written in the ſealed book of the divine counſels from eternity, the
volume of that book of the covenant of redemption ; and thus it was
written in the open book of the Old Teſtament, among the things re- |
vealed; and therefore thus it behoved Christ to ſuffer, for the divine counſels |
muſt be performed, and care taken that no word of God fall to the
“ Go, and tell the world,” First, “ That Chriſt ſuffered, as
ground. . g * &
it was written of him. Go, preach Christ crucifted, be not aſhamed of
his croſs, not aſhamed of a ſuffering Jeſus. Tell them what he ſuffered,
and why he ſuffered, and how all the ſcriptures of the Old Teſtament
were fulfilled in his ſufferings. Tell them that it behoved him to ſuffer,
that it was neceſſary to the taking away of the fin of the world, and the
deliverance of mankind from death and ruin : nay, it became him to be per-
fečted through ſufferings,” Heb. 2. 10. Secondly, “That he roſe from
the dead on the third day, by which not only all the offence of the croſs
was rolled away, but he was declared to be the Son of God with power,
and in this alſo the ſcriptures were ſulfilled; (See 1 Cor. 15. 3, 4.) go,
tell the world how often, you ſaw him after he roſe from the dead, and
how intimately you converſed with him. Tour eyes ſee” (as Joſeph
ſaid to his brethren, when his diſcovering of himſelf to them was as life
from the dead) “ that it is my mouth that ſpeaketh unto you, Gen. 45. 12.
Go, and tell them, then, that he that was dead, is alive, and lives for
evermore, and has the keys of death and the grave.”
[2.] The great goſpel-duty of repentance muſt be preſſed upon the
children of men. … Repentance for sin muſt be preached in Christ’s name,
and by his authority, v. 47. All men every where muſt be called and
commanded to repent, Aéts 17. 30. “Go, and tell people that the God
that made them, and the Lord that bought them, expects and requires
that, immediately upon this notice given, they turn from the worſhip of
the gods that they have made, to the worſhip of the God that made
them ; and not only ſo, but from ſerving the intereſts of the world and
the fleſh; they muſt turn to the ſervice of God in Chriſt, muſt mortify
all finful habits, and forſake all finful pračtices. Their hearts and lives
muſt be changed, and they muſt be univerſally renewed and reformed.”
[3.] The great goſpel-privilege of the remission of sins muſt be pro-
poſed to all, and aſſured to all that repent, and believe the goſpel. “Go,
tell a guilty world, that ſtands convićted and condemned at God’s bar,
that an ačt of indemnity has paſſed the royal aſſent, which all that repent
and believe ſhall have the benefit of, and not only be pardoned, but pre-
Jerred by. Tell them that there is hope concerning them.”
(2.) To whom they must preach. Whither muſt they carry theſe pro-
poſals, and how far doth their commiſfion extend ? They are here told,
[1..] That they muſt preach this among all nations. They muſt diſ-
perſe themſelves, like the ſons of Noah after the flood, ſome one way
and ſome another, and carry this light along with them wherever they
go. The prophets had preached repentance and remiſſion to the Jews,
but the apoſtles muſt preach them to all the world. None are exempted
from the obligations the goſpel lays upon men to repent, nor are any
excluded from thoſe ineſtimable benefits which are included in the remiſ.
fion of fins, but thoſe that by their unbelief and impenitency put a bar
in their own door. *
[2.] That they muſt begin at Jeruſalem; there they muſt preach
their firſt goſpel ſermon ; there the goſpel-church muſt be firſt formed ;
there the goſpel-day muſt dawn, and thence that light ſhall go forth,
which muſt take hold on the ends of the earth. And why muſt they
begin there 2 First, Becauſe thus it was written, and therefore it behoved
them to take this method. The word of the Lord muſt go forth from Je-
ruſalem, Iſa. 2. 3. And ſee Joel 2. 32.-3. 16. Obad. 21. Zech.
Vol. IV. No. 85.
|
caſting down and caſting out, of the prince of this world. You are fully |
14.8. Secondly, Becauſe there the matters of fact, on which the goſpel
was founded, were tranſačted ; and therefore there they were firſt atteſted,
where, if there had been any juſt cauſe for it, they might be beſt cox.
teſted and diſproved. So ſtrong, ſo bright, is the firſt ſhining forth ef
the glory of the riſen Redeemer, that it dares face thoſe daring enemies
ance. “Begin at Jeruſalem, that the chief prieſts may try their ftrength
to cruſh the goſpel, and may rage to ſee themſelves diſappointed.”
Thirdly, Becauſe he would give us a further example of forgiving ene-
mies. Jeruſalem had put the greateſt affronts imaginable upon him,
(both the rulers and the multitude,) for which that city might juſtly
have been excepted by name out of the ačt of indemnity ; but no, *. far
from that, the firſt offer of goſpel-grace is made to Jeruſalem, and thou-
ſands there are in a little time brought to partake of that grace.
(3.) What aſſiſtance they should have in preaching. It is a vaſt under-
taking that they are here called to, a very large and difficult province,
eſpecially confidering the oppoſition this ſervice would meet with, and
|| the ſufferings it would be attended with ; if therefore they aſk, Who is
ſºftcient for theſe things P here is an anſwer ready, (v. 49.) “Behold, I
ſend the promiſe of my Father upon you, and ye ſhall be endued with
power from on high.” He here aſſures them that in a little time the Spirit
ſhould be poured out upon them in greater meaſures than ever, and they
ſhould thereby be furniſhed with all thoſe gifts and graces which were
neceſſary to their diſcharge of this great truſt ; and therefore they muſt
tarry at Jeruſalem, and not enter upon it till this be done. Note, [1.j
Thoſe who receive the Holy Ghost, are thereby endued with a power from
on high, a ſupernatural power; a power above any of their own ; it is
Jrom on high, and therefore draws the ſoul upward, and makes it to aim,
high. [2] Chriſt’s apoſtles could never have planted his goſpel, and
ſet up his kingdom in the world, as they did, if they had not been en-
dued with ſuch a power; and their admirable achievements prove that
there was an excellency of power going along with them. [3.] This
power from on high was the promiſe of the Father, the great promiſe of
the New Teſtament, as the promiſe of the coming of Chriſt was of the
Old Teſtament. And if it be the promiſe of the Father, we may be ſure
that the promiſe is inviolable, and the thing promiſed invaluable. [4,]
Chriſt would not leave his diſciples till the time was juſt at hand for the
performing of this promiſe. It was but ten days after the aſcenſion of
Chriſt that there came the deſcent of the Spirit... [5.] Chriſt’s ambaſſa-
dors muſt ſtay till they have their powers, and not venture upon their
embaſſy till they have received full inſtructions and credentials; though,
one would think, never was ſuch haſte as now for the preaching of the
goſpel, yet the preachers muſt tarry till they be endued with power from
on high, and tarry at Jeruſalem, though a place of danger, becauſe there
this promiſe of the Father was to find them, Joel 2. 28. t
50. And he led them out as far as to Bethany: and, he
lift up his hands and bleſſed them. 51. And it came to
paſs, while he bleſſed them, he was parted from them, and
carried up into heaven. 52. And they worſhipped him,
and returned to Jeruſalem with great joy : 53. And were
continually in the temple, praiſing and bleſſing God.
Amen. -
This evangeliſt omits the ſolemn meeting between Chriſt and his diſci-
ples in Galilee ; but what he ſaid to them there, and at other interviews,
he ſubjoins to what he ſaid to them at the firſt viſit he made them on
the evening of the day he roſe; and has now nothing more to account
for but his aſcenſion into heaven, which we have a very brief narrative
of in theſe verſes : in which we are told,
I. How ſolemnly Chriſt took leave of his diſciples. Chriſt’s deſign
being to reconcile heaven and earth, and continue a Days-man between
them, it was neceſſary that he ſhould lay his hands on them both, and,
in order thereunto that he ſhould paſs and repaſs. He had buſineſs
to do in both worlds, and accordingly came from heaven to earth in
his incarnation, to diſpatch his buſineſs here, having finiſhed which, he
returned to heaven, to reſide there, and negotiate our affairs with the Fa-
ther.
Obſerve, -
1. From whence he aſcended ; from Bethany, near Jeruſalem, adjoin-
ing to the mount of Olives. There he had done eminent ſervices for his
Father’s glory, and there he entered upon his glory. There was the
6 L
ST. LUKE, XXIV.
garden in which his ſufferings began, there he was in his agony; and
Bethany fignifies the houſe of ſorrow. Thoſe that would go to heaven,
muſt aſcend thither from the houſe of ſufferings and ſorrow, muſt go by
agonies to their joys. The mount of Olives was pitched upon long fince
to be the place of Chriſt’s aſcenſion; (Zech, 14. 4.) His feet ſhall stand
in that day upon the mount of Olives. And here it was that a while ago
he began his triumphant entry into Jeruſalem, ch. 19. 29.
2. Who were the witneſſes of his aſcenſion ; He led out his diſciples
to ſee him : probably, it was very early in the morning that he aſcended,
before people were ſtirring, for he never ſhewed himſelf openly to all the
people after his reſurre&tion, but only to choſen witneſſes. The diſciples
did not ſee him riſe out of the grave, becauſe his reſurre&tion was capa-
ble of being proved by their ſeeing him alive afterward : but they ſaw
him aſcend into heaven, becauſe they could not otherwiſe have an ocular
demonſtration of his aſcenſion. They were led out on purpoſe to ſee
him aſcend ; had their eye upon him when he aſcended, and were not.
looking another way. -
3. What was the farewell he gave them; He lift up his hands, and
bleſſed them. He did not go away in diſpleaſure, but in love, he left a
-bleſfing behind him ; he lift up his hands, as the High-Prieſt did when
he bleſſed the people ; ſee Ley. 9. 22. He bleſſed as one having autho-
*A*-***
rity, commanded the bleſfing which he had purchäfed; he bleſſed them f
as Jacob bleſſed his ſons. The apoſtles were now as the repreſenta-
tives of the twelve tribes, ſo that in bleſfing them he bleſſed all his
fpiritual Iſrael, and put his Father’s name upon them. He bleſſed them
as Jacob bleſſed his ſons, and Moſes the tribes, at parting, to ſhew that,
having loved his own which were in the world, he loved them unto the
end.
4. How he left them ; “While he was bleſfing them, he was parted
from them ;” not as if he were taken away before he had ſaid all he had
to ſay, but to intimate that his being parted from them did not put an
end to his bleſfing of them, for the interceffion which he went to heaven
to make for all his, is a continuation of that bleſfing. He began to bleſs
them on earth, but he went to heaven to go on with it. Chriſt was now
ſending his apoſtles to preach his goſpel to the world, and he gives them
his bleſfing, net for themſelves only, but to be conferred in his name upon
all that ſhould believe on him through their word, for in him all the fa-
milies of the earth were to be blessed.
5. How his aſcenſion is deſcribed. (1.) He was parted from them,
was taken from their head, as Elijah from Eliſha's. Note, The deareſt
friends muſt part. Thoſe that love us, and pray for us, and inſtruct us,
muſt be parted from us. The bodily preſence of Chriſt himſelf was not
to be expe&ted always in this world; thoſe that knew him after the fleſh,
muſt now henceforth know him ſo no more. (2.) He was carried up
into heaven ; not by force, but by his own ačt and deed. As he aroſe, ſo
he aſcended, by his own power, yet attended by angels. There needed
no chariot of fire, or horſes of fire, he knew the way, and, being the
Chriſt’s Aſcenſion.
Lord from heaven, could go back himſelf. He aſcended in a cloud, as

'the angel in the ſmoke of Manoah’s ſacrifice, Judg. 13. 20.
II. How cheerfully his diſciples continued their attendance on him,
and pn God through him, even now that he was parted from them.
1? They paid their homage to him at his going away, to fignify that
though he was going into a far country, yet they would continue his
loyal ſubjećts that were willing to have him reign over them; They wor-
shipped him, v. 52. Note, Chriſt expects adoration from thoſe that re-
ceive bleſfings from him. He blessed them ; in token of gratitude for
which, they worshipped him. This freſh diſplay of Chriſt’s glory drew
from them freſh acknowledgments and adorations of it. They knew
that though he was parted from them, yet he could, and did, take notice
of their adorations of him; the cloud that received him out of their fight,
did not put them or their ſervices out of his fight.
2. They returned to Jeruſalem with great joy. There they were or-
dered to continue till the Spirit ſhould be poured out upon them, and
thither they went accordingly, though it was into the mouth of danger.
Thither they went, and there they ſtaid with great joy. This was a
wonderful change, and an effect of the opening of their underſtandings.
When Chriſt told them that he muſt leave them, ſorrow filled their hearts;
yet now that they ſee him go, they are filled with joy, being convinced at
Flength that it was expedient for them and for the church that he ſhould
go away, to ſend the Comforter. Note, The glory of Chriſt is the joy,
the exceeding joy, of all true believers, even while they are here in this
world; much more will it be ſo when they go to the new Jeruſalem, and
find him there in his glory. - wº-
3. They abounded in ačts of devotion while they were in expectation
of the promiſe of the Father, v, 53. (1.). They attended the temple.
ſervice at the hours of prayer ; God had not as yet quite forſaken it,
and therefore they did not. They were continually in the temple, as their
Maſter was when he was at Jeruſalem. The Lord loves the gates of Zion,
and ſo ſhould we. Some think that they had their place of meeting, as
diſciples, in ſome of the chambers of the temple which belonged to ſome
Levite that was well affected to them ; but others think that it is not
likely that either could be concealed/rom, or would be connived at, by
the chief prieſts and rulers of the temple, (2.) Temple-ſacrifices, they
knew, were ſuperſeded by Chriſt's ſacrifice, but the temple-ſongs they
joined in. Note, While we are waiting for God’s promiſes, we muſt go
forth to meet them with our praiſes. Praiſing and bleſfing God is work
that is never out of ſeaſon; and nothing better prepares the mind for the
receiving of the Holy Ghoſt than holy joy and praiſe. Fears are filenced,
ſorrows ſweetened and allayed, and hopes kept up. *
The amen that concludes, ſeems to be added by the church and every
believer to the reading of the goſpel; fignifying an aſſent to the truths
of the goſpel, and a hearty concurrence with all the diſciples of Chriſt in
§ and bleſſing God. Amen. Let him be continually praiſed and,
€112 Cle
E x P o s I T 1 o N,
* 19tactical D66erbations,
OF THE GOSPEI, ACCORDING TO
ST. J O H. N.
It is not material to inquire when and where this goſpel was written; we are ſure that it was given by inſpiration of God to John, the brother of
James, one of the twelve apoſtles, diſtinguiſhed by the honourable charaćter of that diſciple whom Jeſús loved; one of the firſt three of the wor-
thies of the Son of David, whom he took to be the witneſſes of his retirements, particularly of his transfiguration and agony. The ancients tell
us, that John lived longeſt of all the twelve apoſtles, and was the only one of them that died a natural death, all the reſt ſuffering-martyrdom ;
and ſome of them ſay that he wrote this goſpel at Epheſus, at the requeſt of the miniſters of the ſeveral churches of Afia, in oppoſition to the
hereſy of Cerinthus and the Ebionites, who held that our Lord was a mere Man. It ſeems moſt probable that he wrote it before his baniſhment
into the iſle of Patmos, for there he wrote his Apocalypſe, the cloſe of which ſeems deſigned for the cloſing up of the canon of ſcripture; and if
ſo, this goſpel was not written after. I cannot therefore give credit to thoſe later fathers, who ſay that he wrote it in his baniſhment, or after his
return from it, many years after the deſtruction of Jeruſalem ; when he was ninety years old, faith one of them ; when he was a hundred, faith
another of them. However, it is clear that he wrote laſt of the four evangeliſts, and, comparing his goſpel with theirs, we may obſerve, 1. That
he relates what they had omitted; he brings up the rear, and his goſpel is as the rearward or gathering-host, it gleans up what they had paſſed by.
Thus there was a later colle&tion of Solomon’s wife ſayings, (Prov. 25. 1.) and yet far ſhort of what he delivered, 1 Kings 4, 32. 2. That he
gives us more of the mystery of that which the other evangeliſts gave us only the history of. It was neceſſary that the matters of fačt ſhould be
firſt ſettled, which was done in their declarations of thoſe things which Jeſus began both to do and teach, Luke 1. 1. Aćts 1.1. But that being
done out of the mouth of two or three witneſſes, John goes on to perfection, (Heb. 6. 1.) not laying again the foundation, but building upon it;
leading us more within the vail. Some of the ancients obſerve that the other evangeliſts wrote more of the ro, gauzrizº—the bodily things of
Chriſt; but John writes of the rà rvivaartz&–the ſpiritual things of the goſpel, the life and ſoul of it; therefore ſome have called this goſpel the
key of the evangelists. Here it is that a door is opened in heaven, and the firſt voice we hear, is, Come up hither; come up higher. Some of the
ancients, that ſuppoſed the four living creatures in John’s viſion to repreſent the four evangeliſts, make John himſelf to be the flying-eagle, ſo high
doth he ſoar, and ſo clearly doth he ſee into divine and heavenly things.
—i- -*-
—I
verſes of St. John's goſpel were worthy to be written in letters of gold,
The learned Francis Junius, in the account he gives of his own life, tells
how he was in his youth infected with looſe notions in religion, and by
the grace of God was wonderfully recovered by reading accidently theſe
verſes in a Bible which his father had deſignedly laid in his way. He
ſays, that he obſerved ſuch a divinity in the argument, ſuch an authority
and majeſty in the ſtyle, that his fleſh trembled, and he was ſtruck into
ſuch an amazement, that for a whole day he ſcarcely knew where he
was, or what he did : and from thence he dates the beginning of his being
religious. , Let us inquire what there is in thoſe ſtiong lines. The
evangeliſt here lays down the great truth he is to prove, that Jeſus Chriſt
is God, one with the Father. Obſerve,
I. Whom he ſpeaks of The Word—o Aoyos. This is an idiom pecu-
| liar to John’s writings. See 1 John 1. 1. ch. 5. 7. Rev. 19. 13. Yet
ſome think that Chriſt is meant by the Word, Aćts 20, 32. Heb.
4. 12. Luke 1. 2. -
The Chaldee paraphraſe very frequently calls the Meſfiah, Memraj-
|
CHAP. f.
The ſcope and deſign of this chapter is to confirm our faith in Chriſt as the
eternal Son of God, and the true Meſſiah and Saviour of the world, that
we may be brought to receive him, and rely upon him, as our Prophet,
Prieff, and King, and to give up ourſelves to be ruled, and taught, and
Javed, by him. . In order to this, we have here, I. An account given of
him by the inſpired penman himſelf, fairly laying down, in the beginning,
what he deſigned his whole book ſhould be the proof of, v. 1..5. And again,
v. 10... 14. And again, v. 16... 18. II. The teſtimony of John Baptiſt
concerning him, (v. 6.9, and again, v. 15.) but moſt fully and parti-
eularly, v. 19.37. III. His own manifeſtation of himſelf to Andrew
and Peter, (v. 38.42.) to Philip and Nathanael, v. 43.51.
N the beginning was the Word, and the Word was
1.
I with God, and the Word was God. 2. The ſame
was in the beginning with God. 3. All things were made
by him; and without him was not any thing made that
was made. 4. In him was life, and the life was the light
of men. 5. And the light ſhineth in darkneſs, and the
darkneſs comprehended it not.
Auſtin faith (de Civitate Dei. lib. 10, cap. 29.) that his friend Sim-
plicius told him he had heard a Platonic philoſopher ſay, that theſe firſt
the Word of Jehovah, and ſpeaks of many things in the Old Teſtament,
ſaid to be done by the Lord, as done by that Word of the Lord, even the vul-
|
|
gar Jews were taught that the Word of God was the ſame with God. The
evangeliſt, in the cloſe of his diſcourſe, (v. 18.) plainly tells us why he
calls Chriſt “the Word—becauſe he is the only begotten Son, which is
in the boſom ef the Father, and has declared him.” Word is two-fold;
Aöy®. iv.3126:19–word conceived ; and A&y 3, ºrpoºpix@–word uttered. The
Aéyò & How and 3 #w, ratio and oratio—intelligence and utterance.
1. There is the word conceived ; that is, thought, which is the firſt and
only immediate product and conception of the ſoul, (all the operations
ST, JOHN, I.
of which are performed by thought,) and it is one with the ſoul. And
thus the ſecond Perſon in the Trinity is fitly called the Word ; for he is
the Firſt-begotten of º Father ; that eternal eſſential Wiſdom which
the Lord poſſed, as the ſoul doth its thought, in the beginning of his way,
"Prov. 8. 23. There is nothing we are more ſure of than that we think,
yet nothing we are more in the dark about than how we think ; who can
declare the generation of thought in the ſoul ? Surely then the genera-
tions and births of the eternal mind may well be allowed to be great .
myſteries of godlineſs, the bottom of which we cannot fathom, while yet
we adore the depth. º *
2. There is the word uttered, and that is ſpeech, the chief and moſt
natural indication of the mind. And thus Chriſt is the Word, for by him ł
God has in theſe last days ſpoken to us, (Heb. 1. 2.) and has direéted
us to hear him, Matth. 17. 5. He has made known God’s mind to us,
as a man’s word or ſpeech makes known his thoughts, as far as he pleaſes,
and no further.
the Speaker of things hidden and strange. He is the Word ſpeaking from
God to us, and to God for us. John Baptiſt was the voice, but Chriſt
neſ of the mind of God.
II. What he faith of him, enough to prove beyond contradićtion that
he is God. He aſſerts. - -
1. His exiſtence in the beginning ; In the beginning was the Word.
This ſpeaks his exiſtence, not only before his incarnation, but before all
time. The beginning of time, in which all creatures were produced and
brought into being, found this eternal word in being. The world was
from the beginning, but the Word was in the beginning. Eternity is
uſually expreſſed by being before the foundation of the world. The eter-
nity of God is ſo deſcribed ; (Pſal. 90. 2.) Before the mountains were
brought forth. So Prov. 8. 23. The Word had a being before the
world had a beginning. He that was in the beginning, never began, and
therefore was ever 2×pow8–without beginning of time. So Nénnus.
2. His co-exiſtence with the Father; The Word was with God, and
the Word was God. Let none ſay that when we invite them to Chriſt,
we would draw them from God, for Chriſt is with God and is God; it
is repeated again, (v. 2.) the same, the very ſame that we believe in and
preach, was in the beginning with God, that is, he was from eternity.
In the beginning, the world was from God, as it was created by him ;
but the Word was with God, as ever with him.
God, (1.) In reſpect of essence and ſubſtance ; for the Word was God, a
diſtinét Perſon or Subſtance, for he was with God, and yet the ſame in
ſubſtance, for he was God, Heb. 1. 3., (2.) In reſpect of complacency
and felicity. . There was a glory and happineſs which Chriſt had with
God before the world was ; (ch. 17. 5.) the Son infinitely happy in the
enjoyment of his Father’s boſom, and no leſs the Father’s Delight, the
Son of his love, Prov. 8, 30. (3.) In reſpect of counsel and deſign.
The mystery of man’s redemption by this Word incarnate, was hid in
ystery P y 5 -
God before all worlds, Eph. 3. 9. He that undertook to bring us to God,
(1 Pet. 3., 18.) was himſelf from eternity with God; ſo that this grand
affair of man’s reconciliation to God was concerted between the Father
and Son from eternity, and they underſtand one another perfeótly well
in it, Zech. 6, 13. Matth. 11. 27. He was by him as one brought up with
him for this ſervice, Prov. 8. 30. He was with God, and therefore is
faid to come forth from the Father.
3. His agency in making the world, v. 3. This is here, (1.) Ex-
preſsly aſſerted ; All things were made by him. . He was with God, not
only fo as to be acquainted with the divine counſels from eternity, but to
be ačtive in the divine operations in the beginning of time. Then was I
by him, Prov. 8. 30. God made the world by a word, (Pſ, 33. 6.) and
and Chriſt was that Word. By him not as a ſubordinate. Inſtrument,
but as a co-ordinate Agent, God made the world; (Heb. 1. 2.) not as
the workman cuts by his axe, but as the body ſees by the eye. (2.)
The contrary is denied ; Without him was not any thing made, that was
made, from the higheſt angel to the meaneſt worm. God the Father did
nothing without him in that work. . Now, [1..] This proves that he is
God ; for he that built all things, is God, Heb. 3. 4. The God of Iſrael
often proved himſelf to be God, with this, that he made all things ; (Iſa.
40. 12, 28.-41. 4.) and ſee Jer, 10, 11, 12. [2.] This proves the
excellency of the chriſtian religion ; the Author and Founder of it is
the ſame that was the Author and Founder of the world. How excel-
lent muſt that conſtitution needs be, which derives its inſtitution from
him who is the Fountain of all excellency When we worſhip Chriſt,
we worſhip him to whom the patriarchs gave honour as the Creator of
the world, and on whom all creatures depend. [3.] This ſhews how
!
i
|
|
Chriſt is called that wonderful Speaker, (Dan. 8. 13.) |
The Word was with !
|
The Divinity of Chriſt.
R. qualified he was for the work of our redemption and filation ; help
was laid upon one that was mighty indeed, for it was laid upon him that
made all things ; and he is appointed the Author of our bliſs, who was
the Author of our being. -
4. The original of life and light that is in him ; (v. 4.) In him was
life. This further proves that he is God, and every way qualified for
his undertaking ; for, (1.) He has life in himſelf, not only the
true God, but the living God. God is Life, he ſwears by himſelf,
when he faith, As I live. (2.) All living creatures have their
life in him ; not only all the matter of the creation was made by him,
but all the life too that is in the creation, is derived from him and ſup-
ported by him; . It was the Word of God that produced the moving
creatures that had life, Gen. 1, 20. Aćts 17. 25. He is that Word by
which man lives more thaa by bread, Matth. 4. 4. (3.) Reaſonable
‘creatures have their light from him ; that life which is the light of men,
comes from him. Life in man is ſomething greater and nobler than it is
in other creatures, it is rational, and not merely animal; when man be-
| came a living ſoul, his life was light, his capacities ſuch as diſtinguiſhed
the Word; being the Word, he is the Truth, the Amen, the faithful Wit-|
him from, and dignified him above, the beaſts that periſh. The ſpirit of
of a man is the candle of the Lord, and it was the eternal Word that
lighted this candle. The light of reaſon, as well as the life of ſenſe, is
derived from him, and depends upon him. This proves him fit to under-
take our ſalvation ; for life and light, ſpiritual and eternal life and light,
are the two great things that fallen man, who lies ſo much under the
power of death and darkneſs, has need of. From whom may we better
expect the light of divine revelation than from him who gave us the light
of human reaſon 2 And if when God gave us natural life, that life was
in his Son, how readily ſhould we receive the goſpel-record, that he hath
given us eternal life, and that life too is in his Son 1
5. The manifeſtation of him to the children of men. It might be
objećted, If this eternal Word was all in all thus in the creation of the
world, whence is it that he has been ſo little taken notice of and regard-
ed To this he anſwers, (v. 5.) The lightſhines, but the darkneſs compre-
hends it not. Obſerve, N.
(1.) The diſcovery of the eternal Word to the lapſed world; even
before he was manifeſted in the fleſh ; , The light shineth in darkneſs.-
Light is ſelf-evidencing, and will make itſelf known ; this Light, from
whence the light of men comes, hath ſhined, and doth ſhine. [1..] The
eternal Word, as God, ſhines in the darkneſs of natural conſcience.
Though men by the fall are become darkneſs, yet that which may be
known of God, is manifeſted in them ; ſee Rom. 1. 19, 20. The light
of nature is this light ſhining in darkneſs. Something of the power of
the divine word, both as creating and as commanding, all mankind have
an innate ſenſe of ; were it not for that, this earth would be a hell, a
place of ulter darkneſs ; bleſſed be God, it is not ſo yet. [2.] The
eternal Word, as Mediator, ſhone in the darkneſs of the Old Teſtament
types and figures, and the prophecies and promiſes which were of the
Meſfiah from the beginning. He that had commanded the light of this
world to ſhine out of darkneſs, was himſelf long a Light Shining in dark-
néſ i there was a vail upon this light, 2 Cor. 3. 13.
(2.) The diſability of the degenerate world to receive this diſcovery :
The darkneſs comprehended it not ; the moſt of men received the grace of
God in theſe diſcoveries, in vain. [1..] The world of mankind compre-
hended not the natural light that was in their underſtandings, but be-
came vain in their imaginations concerning the eternal God and the
eternal Word, Rom. 1. 21, 27. The darkneſs of error and fin over-
powered and quite eclipſed this light. God ſpake once, yea twice, but
man perceived it not, Job 33. 14. [2] The Jews, who had the light
of the Old Teſtament, yet comprehended not Chriſt in it. As there
was a vail upon Moſes’ face, ſo there was upon the people’s hearts. . In
the darkneſs of the types and ſhadows the light ſhone; but ſuch was the
darkneſs of their underſtandings, that they could not Jee it. It was
therefore requiſite that Chriſt ſhould come both to rectify the errors of
the Gentile world, and to improve the truths of the Jewiſh church.
6. There was a man ſent from God, whoſe name was
John, 7. The ſame came for a witneſs, to bear witneſs
of the light, that all men through him might believe. g.
He was not that light, but was ſent to bear witneſs of that
light. 9. That was the true light, which lighteth every
man that cometh into the world. 10. He was in the
world, and the world was made by him, and the world
N. ST. JOHN, i.
The Teſtimony of John Baptiſt.
1<new him not. 11, He came unto his own, and his own
received him not. 12. But as many as received him, to
them gave he power to become the ſons of God, even to
them that believe on his name : 13. Which were born not
of blood, nor of the will of the fleſh, nor of the will of
man, but of God. 14. And the Word was made fleſh,
and dwelt among us, (and we beheld his glory, the glory
as of the only begotten of the Father,) full of grace and
truth. . . . . .
The evangeliſt deſigns to bring in John Baptiſt bearing an honour-
able teſtimony to Jeſus Chriſt. Now in theſe verſes, before he does
that, * -
I. He gives us ſome account of the witneſs he is about to produce.
His name is John, which ſignifies gracious ; his converſation was auſtere,
but he was not the leſs gracious. Now, -
1. We are here told concerning in him, in general, that he was a man
Jent of God. . The evangeliſt had ſaid concerning Jeſus Chriſt, that he
was with God, and that he was God; but here concerning John, that he
was a man, a mere man ; God is pleaſed to ſpeak to us by men like our-
ſelves. John was a great man, but he was a man, a ſon of man, he was
Jēnt from God, he was God’s meſſenger, ſo he is called, Mal. 3. 1. God
gave him both his miſſion and his meſſage, both his credentials and his
inſtructions. John wrought no miracle, nor do we find that he had
viſions and revelations ; but the ſtrićtneſs and purity of his life and doc-
trine, and the dire&t tendency of both to reform the world, and to revive
the intereſts of God’s kingdom among men, were plain indications that he
was ſent of God.
2. We are here told what his office and buſineſs were; (v. 7.) The
Jame came for a witneſs, an eye-witneſs, a leading-witneſs.
p.2ervetøy—for a testimony. The legal inſtitutions had been long a teſti-
mony for God in the Jewiſh church, by them revealed religion was kept
up ; hence we read of the “tabernacle of the teſtimony, the ark of the
teſtimony, the law and the teſtimony:” but now divine revelation is to
and ruling Light.
He came sis'
be turned into another channel; now the teſtimony of Chriſt is the
teſtimony of God, 1 Cor. 1. 6.—2. 1. Among the Gentiles, God in-
deed had not left himſelf without witneſs, (A&ts 14. 17.) but the Re-
deemer had no teſtimonies borne him among them. There was a profound
filence concerning him, till John Baptiſt came for a witneſs to him. Now .
obſerve,
(1.) The matter of his teſtimony; he came to bear witneſs of the
light. Light is a thing which witneſſes for itſelf, and carries its own
evidence along with it; but to thoſe who ſhut their eyes againſt the light,
it is neceſſary there ſhould be thoſe that bear witneſs to it. Chriſt's
light needs not man’s teſtimony, but the world’s darkneſs does. John
was like the night watchman that goes round the town, proclaiming the
approach of the morning light to thoſe that have cloſed their eyes, and
are not willing themſelves to obſerve it; or like that watchman that was
ſet to tell thoſe who aſked what of the night, that the morning comes,
and if ye will inquire, inquire ye, Iſa. 21. 11, 12. He was ſent of God .
to tell the world that the long-looked for Meſſiah was now come, who
ſhould be a Light to lighten the Gentiles, and the Glory of his people
Iſrael; and that diſpenſation at hand, which would bring life and immor-
tality to light. -
(2.) The deſign of his teſtimony; that all men through him might be-
lieve ; not in him, but in Chriſt, whoſe way he was ſent to prepare. He i
taught men to look through him, and paſs through him, to Chriſt;
through the doćtrine of repentance for fin, to that of faith in Chriſt. He
prepared men for the reception and entertainment of Chriſt and his goſ-
pel, by awakening them to a fight and ſenſe of fin ; and that, their eyes
being thereby opened, they might be ready to admit thoſe beams of
divine light, which, in the perſon and doćtrine of the Meſſiah, were now
ready to ſhine in their faces. If they would but receive this witneſs of
man, they would ſoon find that the witneſs of God was greater, 1 John
5.9. See ch. 10. 41. Obſerve, It was deſigned that all men through
him might believe, excluding none from the kind and beneficial influences
of his miniſtry, that did not exclude themſelves, as multitudes did, who
rejećted the counſel of God againſt themſelves, and ſo received the grace
of God in vain.
3. We are here cautioned not to miſtake him for the Light, who only
came to bear witneſs to it; (v. 8.) He was not that Light that was ex-
Vol. IV. No. 85. * - *
pe&ted and promiſed, but only was ſent to bear witneſs of that great
He was a ſtar, like that which guided the wiſe men
to Chriſt, a morning-ſtar; but he was not the Sun; not the Bridegroom,
but a friend of the Bridegroom ; not the Prince, but his harbinger.
There were thoſe who reſted in John’s baptiſm, and looked no further,
as thoſe Epheſians, Aćts 19. 3. To reëtify this miſtake, the evangeliſt
here, when he ſpeaks very honourably of him, yet ſhews that he muſt .
veil to Chriſt. He was great as the prophet of the Higheſt, but not
the Higheſt himſelf. Note, We muſt take heed of over-valuing mini-
ſters, as well as of under-valuing them ; they are not our lords, nor have
they dominion over our faith, but miniſters by whom we believe, ſtewards
of our Lord’s houſe. We muſt not give up ourſelves by an implicit
faith to their condućt, for they are not that light; but we muſt attend
to, and receive, their teſtimony; for they are ſent to bear witneſs of
that light; ſo then let us eſteem of them, and not otherwiſe. Had John
pretended to be that Light, he had not been ſo much as a faithful wit-
neſs of that Light. Thoſe who uſurp the honour of Chriſt, forfeit the
honour of being the ſervants of Chriſt : yet John was very ſerviceable
as a witneſs to the Light, though he was not that Light. Thoſe may
be of great uſe to us, who yet ſhine with a borrowed light.
II. Before he goes on with John’s teſtimony, he returns to give us a
further account of this Jeſus to whom John bore record. Having ſhewed,
in the beginning of the chapter, the glories of his Godhead, he here
comes to ſhew the graces of his incarnation, and his favours to man as
Mediator. - - - v.
1. Chriſt was the true Light; (v. 9.) not as if John Baptiſt were a
falſe light, but, in compariſon with Chriſt, he was a very ſmall light.
Chriſt is that great Light that deſerves to be called ſo. Other lights
are but figuratively and equivocally called ſo : Chriſt is the true Light.
The Fountain of all knowledge and of all comfort muſt needs be the true
Light. He is the true Light; for proof of it he does not refer us to
the emanations of his glory in the inviſible world, (the beams with which
he enlightens that,) but to thoſe rays of his light which are darted down-
wards, and with which this dark world of ours is enlightened. But how
doth Chriſt lighten every man that comes into the world-?
(1.) By his creating power he lightens every man with the light of
reaſon; that life which is the light of men, is from him; all the diſco-
veries and directions of reaſon, all the comfort it gives us, and all the
beauty it puts upon us, are from Chriſt.
(2.) By the publication of his goſpel to all nations he does in effect
lighten every man. John Baptiſt was a light, but he enlightened only
Jeruſalem and Judea, and the region round about Jordan, like a candle
that enlightens one room; but Chriſt is the true Light, for he is a Light
to lighten the Gentiles. His everlaſting goſpel is to be preached to
every nation and language, Rev. 14. 6. Like the ſun which lightens
every man that will open his eyes, and receive its light, (Pſ. 19. 6.) to
which the preaching of the goſpel is compared, Rom. 10. 18. Divine re-
velation is not now to be confined, as it had been, to one people, but to
| be diffuſed to all people, Matth. 5, 15.
(3.) By the operation of his Spirit and grace he lightens all thoſe that
are enlightened to ſalvation ; and thoſe that are not enlightened by him,
periſh in darkneſs. The light of the knowledge of the glory of God is
ſaid to be in the face of Jeſus Chriſt, and is compared with that light
which was at the beginning commanded to ſhine out of darkneſs, and
which lightens every man that comes into the world. Whatever light
any man has, he is indebted to Chriſt for it, whether it be natural or ſu-
pernatural.
2. Chriſt was in the world, v. 10. He was in the world, as the eſ-
ſential Word, before his incarnation, upholding all things : but this
ſpeaks of his being in the world when he took our nature upon him, and
dwelt among us; ſee ch. 16. 28. I am come into the world. The Son .
of the Higheſt was here in this lower world; that Light in this dark
world ; that holy Thing in this finful polluted world. ... He left a world
of bliſs and glory, and was here in this melancholy miſerable world. He
undertook to reconcile the world to God, and therefore was in the world,
to treat about it, and ſettle that affair ; to ſatisfy God’s juſtice for the
world, and diſcover God’s favour to the world. He was in the world,
but not of it, and ſpeaks with an air of triumph, when he can ſay, Now
I am no more in it, ch. 17. 11. The greateſt honour that ever was put .
upon this world, which is ſo mean and inconfiderable a part of the uni-
verſe, was, that the Son of God was once in the world ; and as it ſhould
engage our affections to things above, that there Chiiſi is, ſo it ſhould re-
concile us to our preſent abode in this world, that once Chriſt was here.
He was in the world for a while, but it is ſpoken of as a thing paſt;
here, ºr
made by him, and therefore ought to do him homage. º 'º
world was in it, and few or none of the inhabitants of the world were
aware of it. "The or knows his owner, but the more brutiſh world did
\
and, family he ſhould ariſe. He dame among them, hithſelf, introduced
not gathered, yet Chriſt was glorious. , Though the body of that nation
perfiſted and periſhed in unbelief, yet there were many of them that were
and ſo it will be ſaid of us ſhortly; alleiwerezºn the world Astºtliae:
when we are here no more, we may be where Chriſt is lºſowſ obſerve
(1.) What reaſon Chriſt had to expect the moſt affectionate and rew;
ſpectful welcome poſſible into this world; for the world was made by him.
Thereforeihe came to ſave a loft world, becauſe it was alworld of his own
making. Why ſhould not he concern himſelf to revive the light that
was of his own kiddling, to reſtore a life of his own infuſing, and to re-
new the image that was originally of his own impreſſing? The worldwas.
(2.) What cold entertainment he met with, notwithſtanding ; The
world knew him not, “ The great Maker, Ruler, and Redeemer of the
not; they did not know him, did not bid him welcome, becauſe they did
not know him ; and they did not know him; becauſe he did not make
himſelf known in that way that they expected—in external glory and
majeſty. . . . His ‘kingdom came not with obſervation, becauſe it was to be
a kingdom of trial and probation. When he ſhall come as a Judge, the
world ſhalf know him. # . . . . . . . . . . . . -
3. He came to his own, (v. 11.) not only to the world, which was
his own, but to the people of Iſrael, that were peculiarly his own above
all people; of them he game, among them he'lived, and to them he was ||
first ſent.
The Jews were at this time a mean deſpicable people, the
crown was fallen from their head; yet, in remembrance of the ancient co-
venant, bad as they were, and poor, as they were; Chriſt was not aſhamed
to look upon them as his own. To ºw-his own:things ; not res (3res—
his own perſons, as true believers are called, ch: 13. l. The Jews were
his, as a man’s houſe and lands and goods are:his, which he uſes and poſ.
ſeſſes; but believers are his, as a man’s wife and children are his own,
ST.JOHN, H.
- º * - *
... < *, *āv ºks is sº ºws sº SW iſºtryſid
| children ºf God; they become ſo, are made ſo.
| of adoption, and he is the First-born among many brethren.
which he loves and enjoys. He came to histown, to ſeek and ſave them,
becauſe they were his own. He was ſent to the loſt ſheep of the houſe
of Iſrael, for it was he whoſe own the ſheep were: Now obſerve,
(1.) That the generality rejesłed him; His own received him not. He
had reaſon to expect that thoſe who were his own, ſhould have bidden
him welcome; confidering how great the obligations were, which they lay
ander to him, and how fair the opportunities were, which they had of
coming to the knowledge of him. They had the oracles of God, which
told them beforehand when and where to expect him; and of what tribe
with ſigns and wonders, and himſelf the greateſt; and therefore it is not
faid of them, as it was of the world, (v. 10.) that they knew him not ;
but his own, though they could not but know him, yet they received him
anof; did not receive his do&trine, did not welcome him as the Meſfiah,
but fortified themſelves againſt him. … The chief priests, that were in a
particular manner his own, (for the Levites were God’s, tribe,) were
ring-leaders in this contempt put upon him: Nów.this was very unjust,
becauſe; they were his own, and therefore he might command their re-
fpe&ts #3 and it was very unkind and ungrateful, becauſe he came to them,
to ſeek and ſave them, and ſo to court their reſpect. . Note, Many who-
in-profeſſion are Christ’s oton, yet do not receive him, becauſe they will
not part with their fins, nor have him to reign oven them. . . . .
*.
(2.) That yet there was a remnant who owned him, and were faithfull
to him. Though his own received him not, yet there were thoſe that
yeceived him; (v. 12.) But as many as received him. Though Iſrael were
wrought upon to ſubmit to
ihatſold. Obſerve here, - - . .
... [H.] The true chriſtian’s deſcription and property; and that is, that he
ºreceives Christ, and believes on his name; the latter explains the former,
Note, First, To be a chriſtian indeed, is to believe on Christ's name; it
Chriſt, and many more that were not of
is to assent to *gº; and conſent to the gºſpel propoſal, |
concerning him. is name is the Word of God; the King gf kings, she
Lord our Righteouſneſs ; Jéſus a Saviour. Now to believe on his name,
is to acknowledge that he is what theſe great names beſpeak him to be,
and to acquieſce in it, that he be ſo to us....Secondly, Believing in:Chriſt’s
mame is receiving him as a Gift from God. . We muſt receive his doc-
trine as true and good; receive his law as juſt, and holy.; receive his of |
fers as kind and advantageous; and we ºuſt receive the image of his
grace, and impreſſions of his love, as the governing principle of our affec-
tions and actions. * -
[2.] The true chriſtian’s dignity and privilege are twofold.
Pirst, The privilege of adoption, which takes them into the number of
! !
\
Chriſt’s Incarnation.

|God’s childreſſ; fortherº gave he power to become the ſons of God.
|Hithertoºthèadoptionſpertained to the Jews only ; (Iſrael is my ſon,
my; jhiskeborn)'ſbut riow; by faithiin Chriſt; Gentiles are the children.
left God, \Galw8.26.4 They have power:#safay—authority; for no mani
taketh this power to himſelf, but who is authorized by the goſpel.charter.
|To them gave he a righti; to them gave he this pre-eminence. This
powenihave all the ſaints. Note, 1. It is ths unſpeakable privilege of all,
igood chriſtians, that they are become the children of God.” They were,
|by nature children of wrath; children of this world.' … If they be the
* “Fiunt, non-naſcuntunj;
chriſtiani-Perſons are not born chriſtians, but made ſuch.” Tertulla.
'Behold 'what manner of love is this, 1 John 3. 1. God calls them his
children, they call him Father, and are entitled to all the privileges of
children ; thoſe of their way; and thoſe of their home. 2. The privi.
lege of adoption is entirely owing to Jeſus Christ ; he gave this power,
to them that believe on his name. God is his Father, and ſo ours; and
it is by virtue of our eſponſals to him, and union with him, that we ſtand
related to God as a Father. It was in Chriſt that we were predestinated
to the adoption ; from him we receive both the charaćter and the Spirit
. The Son;
of God became a Son of man, that the ſons and daughters of men might,
become the ſons and daughters of God Almighty. . . .
Sãcondly, The privilege of regeneration ; (v. 13.) which were born.
"Note, All the children of God are born again ; all that are adopted, are
regenerated. This real change evermore attends that relative, one.
Wherever God confers the dignity of children, he creates the nature and
diſpoſition of children. Men cannot do ſo, when they adopt. Now
here, we have an account of the original of this new birth. 1. Nega-
tively, (1.) It is not propagated by natural generation from our parents.
It is not of blood, nor of the will of the flesh, nor of corruptible ſeed, 1 Pet.
1. 23. Man is called flesh and blood, becauſe thence he has his original;
but we do not become the children of God as we become the children of
our natural parents. Note, Grace does not run in the blood, as corrup-.
tion does. Man polluted begat a ſon in his own likeneſs; (Gen. 5. 3.)
but man ſanétified and renewed does not beget a ſon in that likeneſs.
The Jews gloried much in their parentage, and the noble blood that ran
in their veins; We are Abraham’s ſeed, and therefore to them pertained.
the adoption, becauſe they were born of that blood ; but this New Teſ:
tament adoption is not founded in any ſuch natural relation, (2.) It is:
| now produced by the natural power of our own will,
- As it is not of
'blood, or of the will of the flesh, ſo neither is it of the will of man; that
labours under a moral impotency of determining itſelf to that which is
good; ſo that the principles of the divine life are not of our own plant.
ing, it is the grace of God that makes us willing to be his. Nor can
human laws or writings prevail to fanétify and regenerate a ſoul; if they
could, the new birth would be by the will of man. But, 2. Poſitively;.
it is of God. This new birth is owing to the word of God as the means,
(1 Pet. 1. 23.) and to the Spirit of God as the great and ſole Author;
True believers are born of God, 1 John 3. 9. and 5...]. And this is
neceſſary to their adoption ; for we cannot expe&t the love, of God, if we
have not ſomething of his likeneſs, nor claim the privileges of adoption,
if we be not under the power of regeneration. • , , , " . . .
4. The Word was made Flesh, v. 14. This expreſſes Chriſt’s incara.
nation more clearly than what went before. By his divine preſence, he
{ here, who faith, Geos. hy–but a 3.6% £yévélo
always was in the world, and by his prophets he came to his own, But,
now that the fulneſs of time was come, he was ſent forth after another
manner, made of a woman, (Gal. 4. 4.) God, manifeſted in the fleſh, aca
| cording to the faith of holy Job,
(ch. 19. 26.). £et,shall I ſee God in my
flesh. , Qbſerve here, . . . . . . j .
(1.) The human nature of Christ with which he was valled; and that
expreſſed two ways, : ' , , , , ,
[1..] The Word was made Flesh. Forasmuch as the children, who
were to become the ſons, of God, were partakers of fleſh and blood, he
alſo himſelf likewiſe took part of the ſame, Heb. 2. 14. The Socinians.
agree that Chriſt is both God and man, but they ſay that he was Man,
and was made God, as Moſes, (Exod. 7. 1.) dire&tly contrary to John
* Płe was made flesh. Compare,
v. l. with this. This ſpeaks not only that he was really and truly man,
but that he ſubjećted himſelf, to the miſeries and calamities of the hu-,
man nature. He was made, Flesh, the meaneſt part of man. Fleſh
ſpeaks man weak, and he was crucified through weakneſs, 2 Cor. 13. 4.
Flesh ſpeaks man mortal and dying, (Pſ. 78, 39.) and Chriſt was put
to death in the flesh, 1 Pet. 3. 18. Nay, flesh ſpeaks man tainted with
f
J
Jin, (Gen.6. 3.) and Chriſt, though he was perfectly holy and harne.
St. JOHN, I. • John's Teſtimony to Chriſt.

leſs, yet appeared in the likeneſs of sińſid:#skyº (Rom.:8.3%) and waśń" wail of parables; ſo it was with his perſon, they ſaw the glory of his did
made Singforus, 2 Cor. 5. 6. When Adamiſhad finned; God ſaid to him, jivinity fivhile others ſaw only the wail of his human nature. He manifeſte-
Dust, thou art : not only becauſe made out of therduſt, but becauſe by: | himſelf to them, and not unto the world. Theſe witneſſes were a CQIn-
fin, he was ſunk into'duſt. His fall did awuklavº Jºy, turned him as ſipetent number, twelveſ of them, a whole jury of witneſſes; men of plain- .
it were all into body, made him earthly: therefore he that was made a neſs and integrity, and far from anything of deſign or intrigue. . . . …
Curſe for us, was made Flesh, and condemned ſin in the fleſh, Rom. || [2.jſwhat evidence they had of it; We ſaw it. They had not their
8; 3. Wonder at this, that the eternal Word ſhould be made Fleſh, evidence by report, at ſecond hand, but were themſelves eye-witneſſes of:
when fleſh was come into ſuch an ill name; that he who made all things;|thoſe proofs on which they built their teſtimony that he was the Son of
ſhould himſelf be made Fleſh, one of the meaneſt things, and ſubmit to || the living God; We ſaw it... The word fignifies a fixed abiding fight,
that from which he was at the greateſt diſtance. The voice that uſhered: ſuch as gave them an opportunity of making their obſervations. This
in the goſpel, cried, All flesh is graſs 5 (Iſa. 40. 6.) to máke the Re- || apoſtle himſelf explains this, What we declare unto you of the word of
deemer’s love the more wonderful, who, to redeem and ſave us, was made || life, is what we have ſeen with our eyes, and what we have looked upon;
Fleſh, and withered as graſs; but the Word of the Lord, who was made || || John 1: 1. . . , ". . . . , * * . . . . , 's 3:
Fleſh, endures for ever ; when made Fleſh, he ceaſed not to be the Word, [3.] What the glory was ; the glory as of the Only Begotten of the
of God. . . . . . - . . . . . . * , Father. The glory of the Word made Flesh, was ſuch a glory, as be-,
... [2] He dwelt among us, here in this lower world. Having taken || came the only Begotten Son of God, and could not be the glory of any.
upon him the nature of man, he put himſelf into the place and condition || other. Note, First, Jeſus Chriſt is the Only Begotten of the Father.
of other men. The Word might have been made Fleſh, and dwelt among || Believers are the children of God by the ſpecial favour of adoption, and
the angels ; but, having taken a body of the ſame mould with us, in it the ſpecial grace of regeneration ; they are in a ſenſe oposaios–of a like
he came, and reſided in the ſame world with us. He dwelt among us, nature, (2 Pet. 1. 4.) and have the image of his perfeótions; but Chriſt
us worms of the earth, us that he had no need of, us that he got nothing || is op.oecios—of the ſame nature, and is the expreſs. Image of his perſon,
by ; us that were corrupt and depraved, and revolted from God. The land, the Son of God by an eternal generation. Angels are ſons of God,
Lord God came, and dwelt even among the rebellious, Pſ. 68. 18. He || but he never, ſaid to any of them, This day have I begotten thee, Heb.
that had dwelt among angels, thoſe noble and excellent beings, came, | 1. 5. Secondly, He was evidently declared to be the Only Bºgotten of
and dwelt among us that are a generation of vipers, us sinners, which was || the Father, by that which was ſeen of his glory when he dwelt among
worſe to him than David's dwelling in Mefech and Kedar, or Ezekiel’s || us. ' Though he was in the form of a ſervant, in reſpect of outward cir-
dwelling among ſcorpions, or the church of Pergamus dwelling where Sa- || cumſtances, yet, in reſpect of graces, his form was as that of the fourth.
tan’s ſtat is. When we look upon the upper world, the world of ſpirits, in the fiery furnace, like the Son of God. His divine glory appeared in
how mean and contemptible does this fleſh, this body, appear, which we || the holineſs and heavenlineſs of his do&brine; in his miracles, which ex-
carry about with us, and this world in which our lot is caſt; and how || torted from many this ācknowledgment, that he was the Son of God; it
hard is it to a contemplative mind, to be reconciled to them But that appeared in the purity, goodneſs, and beneficence, of his whole conver-,
the eternal Word was made Flesh, was clothed with a body as we are, and || ſation. God’s goodneſs is his glory, and he went about doing good :
dwelt in this world as we do ; this has put an honour upon them both, he ſpake and ačted in every thing as an incarnate Beity. Perhaps the
and ſhould make us willing to abide in the fleſh while God has any work || evangeliſt had a particular regard to the glory of his transfiguration,
for us to do, for Chriſt dwelt in this lower world, bad as it is, till he had || which he was an eye-witneſs of; 2 Pet. 1, 16... 18. God’s calling him
finiſhed what he had to do there, ch. 17. 4. He dwelt among the Jews, his beloved Son in whom he was well pleaſed, intimated that he was the
that the ſcripture might be fulfilled, He shall dwell in the tents of Shem, Only Begotten of the Father ; but the full proof of this was at his reſur-
Gen. 9, 27. And ſee Zech. 2. 10. Though the Jews were unkind to || rection. . . . . . . . . . . . i tººl ºf , º, . . i .
him, yet he continued to dwell among them ; though (as ſome of the an- [4.] What advantage thoſe he dwelt among, had from this. He dwelt:
cient writers tell us) he was invited to better treatment by Abgarus || among them, full of grace and truth.”. In the old tabernacle wherein God.
king of Edeſſa, yet he removed not to any other nation. * * dwelt, was the law, in this was grace; in that were types, in this was
He dwelt among us. He was in the world, not as a way-faring man || truth. The incarnate Word was every way qualified for his undertaking
that tarries, but for a night, but he dwelt among us, made a long refi- || as Mediator, for he was full of grace and truth, the two great things that
dence; the original word is obſervable, saxhvogsviy jaw—he dwell among || fallen man ſtands in heed of ; and this proved him to be the Son of God
ws, he dwelt as in a tabernacle; which intimates, First, That he dwelt | as much as the divine power and majeſty that appeared in him. First, .
here in very mean circumstances, as ſhepherds that dwell in tents. ' He || He has a fulneſs of grace and truth for himſelf; he had the Spirit with-
did not dwell among us as in a palace, but as in a tent ; for he had not | out meaſure. He was full of grace, fully acceptable to his Father, and
where to lay his head, and was always upon the remove. Secondly, therefore qualified to intercede for us ; and full of truth, fully apprized
That his ſtate here was a military ſtate; foldiers dwell in tents, he had | of the things he was to reveal, and therefore fit to inſtruct us. He had
long fince proclaimed war with the ſeed of the ſerpent, and now he takes | a fulneſs of knowledge and a fulneſs of compaſſion. Secondly, He has a
the field in perſon ; ſets up his ſtandard, and pitches his tent, to proſe- fulneſs of grace and truth for us. He received, that he might give, and,
cute this war. Thirdly, That his ſtay among us was not to be perpe- || God was well pleaſed in him, that he might be well pleaſed with us in
tual. He dwelt here as in a tent, not as at home. The patriarchs, by || him; and this was the truth of the legal types. . . . *
dwelling in tabernacles, confeſſed that they were strangers and pilgrims on | . . . . . . . . . . . . . - . . . . . . .
earth, and ſought the better country, and ſo did Chriſt, leaving us an || 15, John bare witneſs of him, and cried, ſaying, This
example, º: 13, * º as of old º the was he of whom I ſpake, 'He that cometh after me, is pre-
tabernacle of Moſes' by the Shechinah between the cherubims, ſo now || gli...º is cººl, . º. 1, , ..., --~~~~ * A . . .
he dwells in the hº nature of Chriſt; that is now the true She- ferred before me 2 for he was before me. 16. And of his
fulneſs have all we received, and grace for grace. 17. For
chinah, the ſymbol of God’s peculiar preſence. And we are to make all Tº , e.
our addreſſes to God through Chriſt, and from him to receive divine the law was given by Moſes, but grace and truth came by
º The b w 'f his divine g! hat darted through thi w y Jeſus Chriſt. 18. No man hath ſeen God at any time;
(2.) The beams of his divine g!ory, that darted through this wail of t Antv hao atten S^n which is e r *** **
A. ;’ “We beheld his glory, .# º, as of the Only #º of the the only ºwhich is in the boſom of the Father,
Father, full of grace and truth.” The ſun is ſtill the fountain of light, he hath declared ſl?!?!... . . . . . . -
though eclipſed or clouded ; ſo Chriſt was ſtill the Brightneſs of his Fa- || * : * : * * * ***
ther’s glory, even then when he dwelt among us in this lower world. || In theſe verſes, º, .
And how ſlightly ſoever the Jews thought of him, there were thoſe that || I. The evangeliſt, begins again t º
faw through the vail. Obſerve, ... . . . . . . . ] concerning Chriſt, v 15. He had ſaid, v. 8, that he came for a witneſs,
[1..] Who were the witneſſes of tiſis glory; we; his diſciples and fol. now here he tells us that he did accordingly bear witneſs. . e *
lowers, that converſed moſt freely and familiarly with him ; we among || 3: Here, 1. Obſerve how he expressed his teſtimony 3 he cried, according
whom he dwell. Other men diſcover their weakneſſes to thoſe that are | to the predićtion, that he ſhould be the voice ºf one crying. The Old
moſt familiar with them, but it was not ſo with Chriſt; thoſe that were | Teſtament prophets cried aloud, to ſhew people their Jºns; this New
moſt intimate with him, ſaw moſt of his glory. As it was with his doc. | Teſtament prophet cried aloud, to ſhew people their Saviour. This in:
ºrine, the diſciples knew, the myſteries of it, while others had it under the ſtimates; (1.) That it was an open public teſtimony, proclaimed, that all.
+ſ
, \ {
t
again to give us John Baptiſt’s teſtimony
_r=s**
manner of perſons might take notice of it, for all are concerned in it.
Falſe teachers entice Jecretly, but wiſdom publiſhes her dićtates in the
chief places of concourſe. (2.) That he was free and hearty in bearing
this teſtimony. He cried as one that was both well assured of, and well
affected to, the truth he witneſſed of. He that had leaped in his mother's
womá, for joy of Chriſt’s approach when newly conceived, does now with
a like exultation of ſpirit welcome his public appearance. .
2. What his testimony was. He appeals to what he had ſaid at the
beginning of his miniſtry, when he had direéted them to expe&t one that
ſhould come after him, whoſe forerunner he was, and never intended any
other than to lead them to him, and to prepare his way. This he had
given them notice of from the firſt. Note, It is very comfortable to a
miniſter, to have the teſtimony of his conſcience for him, that he ſets.
out in his miniſtry with honeſt principles and fincere intentions, with a
fingle eye to the glory and honour of Chriſt. Now Twhat he had then
—ſaid, he applies to this Jeſus whom he had lately baptized, and who was
ſo remarkably owned from heaven ; This was he of whom Iſhake. John
did not tell them that there would ſhortly appear ſuch a one among them,
and then leave them to find him out ; but in this he went beyond all the
Old Teſtament prophets, that he particularly ſpecified the perſon ;
“This was he, the very man I told you of, and to him all I ſaid is to be
accommodated.” Now what was it he ſaid : e
(1.) He had given the preference to this Jeſus; He that comes after
'me, in the time of his birth and public appearance, is preferred before me;
he that ſucceeds me in preaching and making diſciples, is a more excellent
Perſon, upon all accounts; as the prince or peer that comes after, is pre-
ferred before the harbinger or gentleman-uſher that makes way for him.
Note, Jeſus Chriſt, who was to be called the Son of the Higheſt, (Luke
1. 32.) was preferred before John Baptiſt, who was to be called only
the prophet of the Higheſt, Luke 1. 76. John was a miniſter of the New
Teſtament, but Chriſt was the Mediator of the New Teſtament, And
obſerve, though John was a great man, and had a great name and intereſt,
yet he was forward to give the preference to him to whom it belonged.
Note, All the miniſters of Chriſt muſt prefer him and his intereſt before
themſelves and their own intereſts : they will make an ill account, that
Jeek their own things, not the things of Chriſt, Phil. 2. 21.
He comes
after me, and yet is preferred before me.
Note, God diſpenſes his gifts
according to his good pleaſure, and many times croſſes hands, as Jacob
did, preferring the younger before the elder. Paul far out-ſtripped thoſe
that were in Chriſt before him. - -
(2.) He here gives a good reaſon for it; for he was before me, weará.
p's hy–He was my first, or first to me ; he was my firſt Cauſe, my Ori-
ginal. The first is one of God’s names, Iſa. 44. 6. He is before me, is
my first. -
fore Abraham, ch. 8. 58. , Nay, he was before all things, Col. 1. 17. I
am but of yeſterday, he from eternity. It was but in thoſe days that
John Baptiſt came, (Matth. 3. 1.) but the goings forth of our Lord
Jeſus were of old, from everlasting, Mic. 5. 2. This proves two natures
in Chriſt ; Chriſt, as Man, came after John as to his public appearance,
Chriſt, as God, was before him ; and how could he otherwiſe be before.
him but by an eternal exiſtence 2 [2]. In reſpect of ſupremacy, for he
was my Prince ; ſo ſome princes are called the first ; apdroy, “It is he
for whoſe ſake and ſervice I am ſent: he is my Maſter, I am his miniſ-
ter and meſſenger.”
II. He preſently returns again to ſpeak of Jeſus Chriſt, and cannot
go on with John Baptiſt’s teſtimony till v. 19. The 16th verſe has a
manifeſt connexion with v. 14. where the incarnate Word was ſaid to be
full of grace and truth. Now here he makes this the matter, not only of
our adoration, but of our thankfulneſs, becauſe from that fulneſs of his
we all have received. He received gifts for men, (Pſ. 68. 18.) that he
might give ſº men, Eph. 4, 8. IHe was filled, that he might fill all
in all, (Eph. l. 23.) might fill our treaſures, Prov. 8. 21. He has a
fountain of fulneſs overflowing ; We all have received. All we apoſtles;
fo ſome. We have received the favour of this apoſtleſhip, that is grace;
and a fitneſs for it, that is truth ; or rather, All we believers; as many
as received him, (v. 16.) received from him. Note, All true believers
receive from Chriſt’s fulneſs; the beſt and greateſt ſaints cannot live with-
out him, the meaneſt and weakeſt may live by him. This excludes
proud boaſting, that we have nothing but we have received it ; and
filences perplexing fears, that we want nothing but we may receive it.
Let us ſee what it is that we have received.
1. We have received grace for grace. Our receivings by Chriſt are
all ſummed up in this one word, grace; we have received, *}xºpy—even
grace, ſo great a gift, ſo rich, ſo invaluable; we have received no leſs |
- . . . . . . ST, JOHN, I.
[1..] In reſpect of ſeniority he was before me, for he was be-
John's Teſtimony to Chriſt.
than grace; that is a gift to be ſpoken of with an emphaſis. It is re-
peated, grace for grace ; for to every ſtone in this building, as well as to
the top-stone, we muſt cry, Grace, grace. Obſerve,
(1.) The bleſſing received ; it is grace ; the good will of God to-
wards us, and the good work of God in us. ... God’s good will works
the good work, and then the good work qualifies us for further tokens
of his good will. As the ciſtern receives water from the fulneſs of the
fountain, the branches ſap from the fulneſs of the root, and the air light
from the fulneſs of the ſun, ſo we receive grace from the fulneſs of Chriſt.
(2.) The manner of its reception; grace for grace—x&pw &yri xxpire.
The phraſe is fingular, and interpreters put different ſenſes upon it, each
of which will be of uſe to illuſtrate the unſearchable riches of the grace
of Chriſt. Grace for grace ſpeaks, 4.
[1..] The freeneſs of this grace. It is grace for grace-ſake; ſo Gro-
tius. We receive grace, not for our ſakes, (be it known to us,) but even
ſo, Father, becauſe it ſeemed good in thy ſight. It is a gift according to
grace, Rom. 12.6. It is grace to us for the ſake of grace to Jeſus
Chriſt. God was well pleaſed in him, and is therefore weſl pleaſed with
us in him, Eph. 1. 6. r
[2] The fulneſs of this grace. Grace for grace is abundance of
grace, grace upon grace, (ſo Camero,) one grace heaped upon another ;
as ſkin for ſkin is ſkin after ſkin, even all that a man has, Job 2.4. It is
a bleſfing poured out, that there ſhall not be room to receive it, plenteous
redemption ; one grace a pledge of more grace. Joſèph—He will add.
It is ſuch a fulneſs as is called the fulneſs of God, which we are filled with.
We are not ſtraitened in the grace of Chriſt, if we be not ſtraitened in
our own boſoms.
[3] The ſerviceablengſ of this grace. Grace for grace is grace for
the promoting and advancing of grace. Grace to be exerciſed by our-
ſelves, gracious habits for gracious ačts ; grace to be ministered to others,
gracious vouchſafements for gracious performances, grace is a talent to
be traded with. The apoſtles received grace, (Rom. 1. 5. Eph. 3.8.)
that they might communicate it, 1 Pet. 4. 10. -
[4.] The substitution of New Teſtament grace in the room and stead
of Old Teſtament grace; ſo Beza. And this ſenſe is confirmed by what
follows; (v. 17.) for the Old Teſtament had grace in type, the New
Teſtament has grace in truth. There was a grace under the Old Teſta-
ment, the goſpel was preached then ; (Gal. 3, 8,) but that grace is ſu-
perſeded, and we have goſpel-grace inſtead of it, a glory which excelleth,
2 Cor. 3, 10. Diſcoveries of grace are now more clear, diſtributions of
grace far more plentiful; this is grace inſtead of grace.
[5.] It ſpeaks the augmentation and continuance of grace. Grace for
grace is one grace, to improve, confirm, and perfect, another grace. We
are changed into the divine image, from glory to glory, from one degree
of glorious grace to another, 2 Cor. 3. 18. Thoſe that have true grace,
have that for more grace, Jam. 4. 6. When God gives grace, he ſaith,
"Take this in part ; for he who hath promiſed, will perform.
[6.] It ſpeaks the agreeableneſs and conformity of grace in the ſaints
to the grace that is in Jeſus Chriſt; ſo Mr. Clark. ... Grace for grace is
grace in us anſwering to grace in him, as the impreſſion upon the wax
anſwers the ſeal, line for line. The grace we receive from Chriſt,
changes us into the Jame image, (2 Cor. 3. 18,) the image of the Son,
(Rom. 8, 29.) the image of the heavenly, I Cor. 15. 49,
2. We have received grace and truth, v. 17. He had ſaid, (v. 14.)
that Chriſt was full of grace and truth ; now here he faith, that by him
grace and truth come to us. From Chriſt we receive grace; this is a ſtring
he delights to harp upon, he cannot go off from it. Two things he fur-
ther obſerves in this verſe, concerning this grace. z
(1.) Its preference above the law of Moſes; The law was given by
Mojës, and it was a glorious diſcovery, both of God’s will concerning
man, and his good will to man ; but the goſpel of Chriſt is a much clearer
diſcovery, both of duty and happineſs. That which was given by Moſes,
was purely terrifying and threatening, and bound with penalties, a law
l
which could not give life, which was given with abundance of terror;
(Heb. 12. 18.) but that which is given by Jeſus Chriſt, is of another
nature ; it has all the beneficial uſes of the law, but not the terror, for
it is grace : grace teaching, (Tit. 2, 11.) grace reigning, Rom. 5. 21. It
is a law, but a remedial law. The endearments of love are the genius of
the goſpel, not the affrightments of the law and the curſe.
(2.) Its connexion with truth ; grace and truth. In the goſpel we
| have the diſcovery of the greateſt truths, to be embraced by the under-
ſtanding, as well as of the richeſt grace, to be embraced by the will and
affections. It is a faithful ſaying, and worthy of all acceptation ; it is
grace and truth. The offers of grace are ſincere, and what we may ven-
ty
ST, JOHN, I.
John examined by the Priefs.
ture our ſouls upon ; they are made in earnest, for it is grace and truth.
It is grace and truth, with reference to the law that was given by Moſés.
For it is, [1..] The performance of all the Old Teſtament promiſes. In
the Old Teſtament we often find mercy and truth put together, that is,
mercy according to promiſe; ſo here grace and truth denote grace ac-
cording to promiſe. See Luke 1. 72. 1 Kings 8. 56, [2.] It is the
ſubſtance of all the Old Teſtament types and ſhadows. Something of
grace there was both in the ordinances that were inſtituted for Iſrael, and
the providences that occured concerning Iſrael; but they were only
ſhadows of good things to come, even of that grace that is to be brought
to us by the revelation of Jeſus Christ. He is the true paſchal Lamb, the
true Scape-goat, the true Manna. They had grace in the pićlure, we
have grace in the perſon, that is grace and truth. Grace and truth came,
syslo—was made ; the fame word that was uſed v. 3, concerning Chriſt’s
making all things. The law was only made known by Moſes, but the
being of this grace and truth, as well as the diſcovery of it, is owing to
Jeſus Chriſt ; this was made by him, as the world at firſt was ; and by
him this grace and truth do conſiſt. t *
3. Another thing we receive from Chriſt, is, a clear revelation of God
to us ; (v. 18.) He hath declared God to us, whom no man hath ſeen at
any time. This was the grace and truth which came by Chriſt, the
knowledge of God and an acquaintance with him. Obſerve,
(1.) The inſufficiency of all other diſcoveries; No man hath ſeen God
at any time. This intimates, [1..] That the nature of God being ſpiri-
tual, he is inviſible to bodily eyes, he is a Being whom no man hath ſeen, ||
or can ſec, 1 Tim. 6. 16. We have therefore need to live by faith, by
which we ſee him that is inviſible, Heb, 11. 27. [2.] That the revela-
tion which God made of himſelf in the Old Teſtament, was very ſhort
and imperfeót, in compariſon with that which he has made by Chriſt;
No man hath ſeen God at any time ; that is, what was ſeen and known of ||
God before the incarnation of Chriſt, was nothing to that which is now
ſeen and known ; life and immortality are now brought to a much clearer
light than they were then. [3.] That none of the Old Teſtament pro-
phets were ſo well qualified to make known the mind and will of God
to the children of men as our Lord Jeſus was, for none of them had ſeen
God at any time. Moſes beheld the ſimilitude of the Lord, (Numb. 12.
8.) but was told that he could not ſhe his face, Exod. 33.20. But this
recommends Chriſt’s holy religion to us, that it was founded by one that
had ſeen God, and knew more of his mind than any one elſe ever did, for
he had ſeen him, which they never did.
(2.) The all-ſufficiency of the goſpel-diſcovery, proved from its Au-
thor; “The only-begotten Son, which is in the boſom of the Father, he
has declared him.”
Obſerve here,
[1..] How fit he was to make this diſcovery, and every way qualified
for it. He, and he alone, was worthy to take the book, and open the ſeals,
Rev. 5. 9. For, First, He is the only-begotten Son ; and who ſo likely
to know the Father as the Son ; or, in who is the Father better known
than in the Son 2 Matth. 1 1. 27. He is of the ſame nature with the
Father, ſo that he who hath ſeen him, hath ſeen the Father, ch. 14. 9.
The ſervant is not ſuppoſed to know ſo well what his Lord does, as the
Son, ch. 15. 15. Moſes was faithful as a ſervant, but Chriſt as a Son.
Secondly, He is in the boſom of the Father. He had lain in his boſom
from eternity; when he was here upon earth, yet ſtill, as God, he was in
the boſom of the Father, and thither he returned when he aſ ended. In
the boſom of the Father, 1. In the boſom of his ſpecial love, dear to him,
in whom he was well pleaſed, always his Delight. All God’s ſaints are
in his hand, but his Son was in his boſom, one in nature and eſſence, and
therefore in the higheſt degree one in love. 2. In the boſom of his ſecret
counſels. As there was a mutual complacency, ſo there was a mutual con-
fêiouſneſs, between the Father and Son; (Matth. II. 27.) none ſo fit
as he to make known God, for none knew his mind ſo as he did. Our
moſt ſecret counſels we are ſaid to hide in our boſom, (in petto, ) Chriſt
was privy to the boſom-counſels of the Father. The prophets ſat
down at his feet as ſcholars, Chriſt lay in his boſom as a Friend. See
Eph. 3. 11.
• * *...i How free he was in making this diſcovery ; He hath declared ;
him is not in the original. He has declared that of God, which no man
had at any time ſeen or known ; not only that which was hid of God,
but that which was hid in God; (Eph. 3. 9.) sāºyngaro, it fignifies a
plain, clear and full diſcovery, not by general and doubtful hints, but by
particular explications. He that runs, may now read the will of God
and the way of ſalvation. This is the grace, this the truth, that came
by Jeſus Chriſt.
Vol. IV. No. 85.
19. And this is the record of John, when the Jews ſent
prieſts and Levites from Jeruſalem to aſk him, Who art
thou ? 20. And he confeſſed, and denied not; but con-
feſted, I am not the Chriſt. , 21. And they aſked him,
: What then? Art thou Elias: And he ſaith, I am not.
Art thou that prophet : And he anſwered, No. 22.
Then ſaid they unto him, Who art thou? that we may
give an anſwer to them that ſent us: what fayeſt thou of
thyſelf? 23. He ſaid, I am the voice of one crying in the
wilderneſs, Make ſtraight the way of the Lord, as ſaid the
prophet Eſaias. 24. And they which were ſent, were of
the Phariſees. 25. And they aſked him, and ſaid unto
him, Why baptizeſt thou then, if thou be not that Chriſt,
nor Elias, neither that prophet? 26. John anſwered them,
ſaying, I baptize with water: but there ſtandeth one among
you, whom ye know not ; 27. He it is who, coming af.
ter me, is preferred before me, whoſe ſhoes latchet I am
not worthy to unlooſe. 28. Theſe things were done in
Bethabara beyond Jordan, where John was baptizing.
We have here the teſtimony of John, which he delivered to the
meſſengers which were ſent from Jeruſalem to examine him. Obſerve
here,
º I. Who they were that ſent to him, and who they were that were
lent. -
; : 1. They that ſent to him, were the Jews at Jeruſalem ; the great
Sanhedrim or High-commiſſion court, which ſat at Jeruſalem, and was
the repreſentative of the Jewiſh church, who took cognizance of all mat-
: ters relating to religion. One would think that they who were the foun-
tains of learning and the guides of the church, ſhould have, by books,
underſtood the times ſo well, as to know that the Meſſiah was at hand,
and therefore ſhould preſently have known him that was his forerunner
and readily embraced him; but inſtead of that, they ſent meſſengers to
croſs gueſtions with him. Secular learning, honour, and power, ſeldom
diſpoſe men’s minds to the reception of divine light.
2. They that were ſent, were, (1.) Prieſts and Levites, probably
members of the council, men of learning, gravity, and authority. John
Baptiſt was himſelf a prieſt of the ſeed of Aaron, and therefore it was
not fit that he ſhould be examined by any but prieſts. It was prophe-
fied concerning John’s miniſtry, that it ſhould purify the ſons of Levi,
(Mal. 3. 3.) and therefore they were jealous of him and his reformation.
(2.) They were of the Phariſtes, proud, ſelf-juſtitiaries, that thought
they needed no repentance, and therefore could not bear one that made
it his buſineſs to preach repentance. º
II. On what errand they went ; it was to inquire concerning John
and his baptiſm. They did not ſend for John up to them, probably be-
cauſe they feared the people, left the people where John was, ſhould be
provoked to riſe, or left the people where they were ſhould be brought
acquainted with him; they thought it was good keeping him at a
diſtance.
They inquire concerning him, 1. To ſatisfy their curioſity ; as the
Athenians inquired concerning Paul’s doćtrine, for the novelty of it,
Aćts 17. 19, 20. Such a proud conceit they had of themſelves, that
the doćtrine of repentance was to them ſtrange doćtrine. 2. It was to
ſhew their authority. They thought that they looked great when they
called him to account, whom all men counted as a prophet, and arraigned
him at their bar. 3. It was with a deſign to ſippreſs him, and filence
him, if they could find any colour for it, for they were jealous of his
growing intereſt; and his miniſtry agreed neither with the Moſaic diſ.
penſation, which they had been long under, nor with the notions they
had formed of the Meſfiah's kingdom. º
III. What was the anſwer he gave them, and his account, both con-
cerning himſelf, and concerning his baptiſm, in both which he witneſſed
to Chriſt.
1. Concerning himſelf, and what he profeſſed himſelf to be. They
aſked him, x} ri, sī-Thou, who art thou ? John’s appearing in the world
was ſurpriſing ; he was in the wilderneſs till the day of his ſhewing unto
Iſrael ; his ſpirit, his converſe, his doćtrine, had ſomething in them which
commanded and gained reſpect ; but he did not, as ſeducers do, give out
himſelf to be ſome great one. He was more induſtrious to do good than
6 N,
to appear great ; and therefore waved ſaying any thing of himſelf till he
was legally interrogated. Thoſe ſpeak beſt for Chriſt, that ſay leaſt
of themſelves, whoſe own works praiſe them, not their own lips.
He anſwers their interrogatory. t
(1.) Negatively. He was not that great one whom ſome took him to
be. God’s faithful witneſſes ſtand more upon their guard againſt undue
rºſpect than againſt unjust contempts. Paul writes as warmly againſt thoſe
that overvalued him, and ſaid, I am of Paul, as againſt thoſe that under-
valued him, and ſaid that his bodily preſence was weak;-and he rent his
clothes when he was called a god.
[1..] John diſowns himſelf to be the Christ; (v. 20.) He ſaid, I am
not the Christ, who was now expected and waited for. Note, The mini-
ſters of Chriſt muſt remember, that they are not Christ, and therefore
muſt not uſurp his powers and prerogatives, nor aſſume the praiſes due
to him only. They are not Chriſt, and therefore muſt not lord it over
God’s heritage, not pretend to a dominion over the faith of chriſtians.
They cannot ereate grace and peace, they cannot enlighten, convert,
quicken, comfort, for they are not Chriſt. Obſerve how emphatically
this is here expreſſed concerning John ; He confeſſed, and denied not, but
confeſſed; it denotes his vehemence and conſtancy in making this proteſta-
tion. Note, Temptations to pride, and aſſuming that honour to ourſelves
which doth not belong to us, ought to be refifted with a great deal of
vigour and earneſtneſs. When John was taken to be the Meſfiah, he
did not connive at it with a Si populus vull decipi, dicipiatur—If the peo-
ple will be deceived, let them ; but openly and ſolemnly without any ambi-
guities, confeſſed, I am not the Chriſt ; Śri 3x sizī eyd & Xpisés—I am not
the Chriſ?, not /; another is at hand, who is, but I am not. His diſown-
ing of himſelf to be the Chriſt, is called his conſeſſing and not denying
Chriſt. Note, Thoſe that humble and abaſe themſelves, thereby confeſs
Chriſt, and give honour to him; but thoſe that will not deny themſelves,
do in effect deny Chriſt.
[2.] He diſowns himſelf to be Elias, o. 21. The Jews expe&ted the
perſon of Elias to return from heaven, and to live among them, and pro-
miſed themſelves great things from it ; hearing of John’s chara&ter, doc-
trine, and baptiſm, and obſerving that he appeared as one dropped from
heaven, in the ſame part of the country from which Elijah was carried to
heaven, it is no wonder that they were ready to take him for this Elijah ;
but he diſowned this honour too. He was indeed propheſied of under
the name of Elijah, (Mal. 4, 5.) and he came in the Spirit and power of
Elias, (Luke I. #) and was the Elias that was to come; (Matth.
ll. 14.) but he was not the perſon of Elias, not that Eliás that went to
heaven in the fiery chariot, as he was that met Chriſt in his transfigura-
tion ; he was the Elias that God had promiſed, not the Elias that they
fooliſhly dreamed of. Elias did come, and they knew him not, (Matth.
17. 12.) nor did he make himſelf known to them as the Elias, becauſe
they had promiſed themſelves ſuch an Elias as God ſiever promiſed them.
[3.] He diſowns himſelf to be that prophet, or the prophet. Firſt,
He was not that Prophet which Moſes ſaid the Lord would raiſe up to
them of their brethren, like unto him. If they meant that, they needed
not aſk that queſtion, for that Prophet was no other than the Meſſiah,
and he had ſaid already, I am not the Chriſt. Secondly, He was not
ſuch a prophet as they expected and wiſhed for, who, like Samuel and
Elijah, and ſome other of the prophets would interpoſe in public affairs,
and reſcue them from under the Roman yoke. Thirdly, He was not one
of the old prophets raiſed from the dead, as they expected one to come
before Elias, as Elias before the Meſſiah. Fourthly, Though John was
a prophet, yea, more than a prophet, yet he had his revelation, not by
dreams and viſions, as the Old Teſtament prophets had their’s ; his com-
miſfion and work were of another nature, and belonged to another diſpen-
ſation. If John had ſaid that he was Elias, and was a prophet, he might
have made his words good ; but miniſters muſt, upon all occaſions, ex-
preſs themſelves with the utmoſt caution, both that they do not confirm
people in any miſtakes, and particularly that they give not occaſion to
any to think of them above what is meet,
2.) Affirmatively. The committee that was ſent to examine him,
preſſed for a poſitive anſwer, (v. 22.) urging the authority of them that
Jent them, which they expe&ted he ſhould pay a deference to ? “Tell as,
li hat art thou ? Not that we may believe thee, and be baptized by thee,
but that we may give an anſwer to them that ſent us, and it may not be
ſaid that we are on a fool’s errand.” John was looked upon as a man of
, fincerity, and therefore they believed he would not give an evaſive ambi-
guous anſwer, but would be fair and above-board, and give a plain anſwer
to a plain queſtion ; What ſayeſ; thou of thºſe!/? And he did ſo, I am
the voice of one crying in the wildernſ.
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ST. JOHN, I.
prophet 2'
John examined by the Prieſts.
Obſerve, * *
[1..] He gives his anſwer in the words of ſcripture, to ſhew that the
‘ſcripture was fulfilled in him, and that his office was ſupported by a
divine authority. What the ſcripture faith of the office of the miniſtry,
ſhould be often thought of by thoſe of that high calling, who muſt look
upon themſelves as that, and that only, which the word of God makes
them. |
[2.] He gives in his anſwer, in very humble, modeſt, ſelf-denying
expreſſions; he chooſes to apply that ſcripture to himſelf, which
ſpake, not his dignity, but his duty and dependence, which ſpeaks
him little ; I am the voice, as if he were vow & praeterea nihil—mere
'OO!Cée
[3.] He gives ſuch an account of himſelf as might be profitable to
them, and might excite and awaken them to hearken to him ; for he
was the voice, (ſee Iſa. 40. 3.) a voice to alarm, an articulate voice to in-
ſtruct. Miniſters are but the voice, the vehicle, by which God is pleaſed
to communicate his mind. What are Paul and Apollos but meſſengers ?
Obſerve, *
First, He was a human voice. The people were prepared to receive
the law by the voice of thunders, and a trumpet exceeding loud, ſuch as
made them tremble; but they were prepared for the goſpel by the voice
of man like ourſelves, a still ſmall voice, ſuch as that in which God came
to Elijah, 1 Kings 19, 20. - -
Secondly, He was the voice of one crying ; which denotes, 1. His ear-
nestneſs and importunity in calling people to repentance; he cried aloud,
and did not ſhare. Miniſters muſt preach as thoſe that are in earneſt,
and are themſelves affected with thoſe things which they defire to affect
others with. Thoſe words are not likely to thaw the hearers’ hearts,
that freeze between the ſpeaker’s lips. 2. His open publication of the
doćtrine he preached ; he was the voice of one crying, that all manner
of perſons might hear and take notice. Doth not wiſdom cry P Prov.
8. l. * & -
Thirdly, It was in the wilderneſs that this voice was crying ; in a place
of filence and ſolitude, out of the noiſe of the world, and the hurry of its
buſineſs ; the more retired we are from the tumult of ſecular affairs, the
better prepared we are to hear from God.
Fourthly, That which he cried, was, Make straight the way of the
Lord ; that is, 1. He came to rectify the miſtakes of people concern-
ing the ways of God; it is certain that they are right ways, but the
Scribes and Phariſees, with their corrupt gloſſes upon the law, had made
them crooked. Now John Baptiſt calls people to return to the original
rule. 2. He came to prepare and diſpoſe people for the reception and
entertainment of Chriſt and his goſpel. It is an alluſion to the harbin-
gers of a prince or great man, that cry, Make room. Note, When God
is coming towards us, we muſt prepare to meet him, and let the word of
the Lord have free courſe. See Pſ. 24. 7.
2. Here is his teſtimony concerning his baptiſm. -
(1.) The inquiry which the committee made about it ; (v. 25.)
“Why baptizeſt thou, if thou be not the Chriſt, nor Elias, nor that
[1..] They readily apprehended baptiſm to be fitly and
properly uſed as a ſacred rite or ceremony, for the Jewiſh church had
uſed it with circumciſion in the admiſſion of proſelytes, to fignify the
cleanſing of them from the pollutions of their former ſtate. That ſign
was made uſe of in the chriſtian church, that it might be the more
paſſable. Chriſt did not affect novelty, nor ſhould his miniſters. [2.]
| They expected it would be uſed in the days of the Meſfiah, becauſe it
was promiſed that then there ſhould be a fountain opened, (Zech. 13. 1.)
and clean water ſprinkled, Ezek. 36. 25. It is taken for granted, that.
Chriſt, and Elias, and that prophet, would baptize, for they came to purify
a polluted world. Divine juſtice drowned the old world in its filth, but
divine grace has provided for the cleanſing of this new world from its
jºlth. [3.] They would therefore know by what authority John bap-
tized. His denying of himſelf to be Elias, or that prophet, ſubječted him
to this further queſtion, Why baptizest thou ? Note, It is no new thing
for a man's modeſty to be turned againſt him, and improved to his pre-
judice; but it is better that men ſhould take advantage of our low
thoughts of ourſelves, to trample upon us, than the Devil take advantage
of our high thoughts of ourſelves, to tempt us to pride, and draw us into
his condemnation. -
(2.) The account he gave of it, v. 26, 27. -
[1..] He owned himſelf to be only the miniſter of the outward ſign;
“I baptize with water, and that is all; I am no more, and do no more,
than what you ſee; I have no other title than John the Baptist; I can-
not confer the ſpiritual grace fignified by it.” Paul was in care that
ST. JOHN, I.
John's Teſtimony to Chriſt.
none ſhould think of him above what they ſaw him to be, (2 Cor. 12.6.)
Jeſus Chriſt, which he witneſſed to his own diſciples that followed him,
ſo was John Baptiſt. Miniſters muſt not ſet up. for maſters.
[2.] He directed them to one that was greater than himſelf, and would
do that for them, if they pleaſed, which he could not do ; “I baptize
with water, and that is the utmoſt of my commiſſion; I have nothing to
do but by this to lead you to one that comes after me and conſign you
to him.” Note, The great buſineſs of Chriſt’s miniſters is to direét all
people to him ; we preach not ourſelves, but Chri
John gave the ſame account to this committee that he had given to the
people, (v. 15.) This was he of whom Iſpake. John was conſtant and
uniform in his teſtimony, not as a reed ſhaken with the wind. The San-
hedrim were jealous of his intereſt in the people, but he is not afraid to
tell them that there is one at the door, that will go beyond him.
Firſt, He tells them of Chriſt’s préſence among them now at this time;
There ſtands one among you, at this time, whom you know not. Chriſt
food among the common people, and was as one of them. Note, 1. Much
true worth lies hid in this world : obſcurity is often the lot of real ex-
cellency. Saints are God’s hidden-ones, therefore the world knows them
not. 2. God himſelf is often nearer us than we are aware of ; The Lord
is in this place, and I knew it not. They were gazing, in expectation of
the Meſfiah ; Lo he is here, or he is there, when the kingdom of God
was abroad and already among them, Luke 17. 21.
Secondly, He tells them of his preference above himself; he comes
after me, and yet is preferred before me. This he had ſaid before ; he
adds here, “Whoſe shoe-latchet I am not worthy fo willoose; I am not
fit to be named the ſame day with him ; it is an honour too great for
me to pretend to be in the meaneſt office about him,” 1 Sam. 25.4].
Thoſe to whom Chriſt is precious, reckon his ſervice, even the moſt de-
ſpiſed inſtances of it, an honour to them. See Pſ, 84. 10. If ſo great
a man as John accounted himſelf unworthy of the honour of being near
Chriſt, how unworthy then ſhould we account ourſelves | Now, one
would think, theſe chief prieſts and Phariſees, upon this intimation given
concerning the approach of the Meſfiah, ſhould preſently have aſked,
who, and where, this excellent Perſon was ; and who more likely to tell
them than he who had given them this general notice 2 No, they did not
think that was any part of their bufineſs or concern ; they came to moleſt
John, not to receive any inſtructions from him : ſo that their ignorance
was wilful; they might have, known Chriſt, and would not.
Laſily, Notice is taken of the place where all this was done, (v. 21.)
In Bethabara beyond Jordan. Bethabara fignifies the house of paſſage;
ſome think it was the very place where Iſrael paſſed over Jordan into the
land of promiſe under the condućt of Joſhua ; there was opened the way
into the goſpel-ſtate by Jeſus Chriſt. It was at a great diſtance from
Jeruſalem, beyond Jordan ; probably, becauſe what he did there, would
be leaſt offenfive to the government. Amos muſt go propheſy in the
country, not near the court ; but it was ſad that Jeruſalem ſhould put ſo
far from her the things that belonged to her peace. He made this con-
feſfion in the ſame place where he was baptizing, that all thoſe who at-
tended his baptiſm, might be witneſſes of it, and none might ſay that
they knew not what to make of him. -
29. The next day, John ſeeth Jeſus coming unto him,
and faith, Behold the Lamb of God, which taketh away
the ſin of the world. 30. This is he of whom I ſaid,
After me cometh a man which is preferred before me:
for he was before me. 31. And I knew him not : but that
he ſhould be made manifeſt to Iſrael, therefore am I come
baptizing with water. 32. And John bare record, ſaying,
I ſaw the Spirit deſcending from heaven like a dove, and
it abode upon him. 33. And I knew him not : but he
that ſent me to baptize with water, the ſame ſaid unto
me, Upon whom thou ſhalt ſee the Spirit deſcending and
remaining on him, the ſame is he which baptizeth, with
the Holy Ghoſt. 34. And I ſaw, and bare record that
this is the Son of God. 35. Again the next day after,
John ſtood, and two of his diſciples: 36. And looking
upon Jeſus as he walked, he faith, Behold the Lâmb of |
God.
We have in theſe verſes an account of John’s teſtimony concerning
As ſoon as ever Chriſt was baptized, he was immediately hurried into the
wilderneſs, to be tempted; there he was forty days; during his abſence,
John had continued to bear teſtimony to him, and to tell the people of
him ; but now at laſt, he ſees Jºſus coming to him, returning from the
wilderneſs of temptation. As ſoon as that conflićt was over, Chriſt pre-
ſently returned to John, who was preaching and baptizing. Now Chriſt
was tempted for example and encouragement to us; and this teaches us,
1. That the hardships of a tempted ſtate ſhould engage us to keep cloſe
to ordinances ; to go into the ſanctuary of God, Pſ. 73. 17. Our com-
bats with Satan ſhould oblige us to keep cloſe to the communion of
faints : two are better than one. 2. That the honours of a vićtorious
ſtate muſt not ſet us above ordinances. Chriſt had triumphed over Satan,
and been attended by angels, and yet, after all, he returns to the place
where John was preaching and baptizing. As long as we are on this
fide heaven, whatever extraordinary viſits of divine grace we may have
here at any time, we muſt ſtill keep cloſe to the ordinary means of grace
and comfort, and walk with God in them.
Now here are two testimonies borne by John to Chriſt, but thoſe two
agree ºn one. - -
I. Here is his teſtimony to Chriſt on the firſt day that he ſaw him
coming from the wilderneſs; and here four things are witneſſed by him
concerning Chriſt, when he had him before his eyes.
1: That he is “ the Lamb of God which taketh away the fin of the
world,” v. 29. Let us learn here,
(1.) That Jeſus Chriſt is the Lamb º which ſpeaks him the great
Sacrifice, by whom atonement is made for fin, and man reconciled to God.
Of all the legal ſacrifices he chooſes to allude to the lambs that were
offered, not only becauſe a lamb is an emblem of meekneſs, and Chriſt
muſt be led as a lamb to the ſlaughter, (Iſa. 53. 7.) but with a ſpecial
reference, [1..] To the daily ſacrifice, which was offered every morning
and evening continually, and that was always a lamb, (Exod. 29. 38.)
which was a type of Chriſt, as the everlaſting Propitiation, whoſe blood
continually ſpeaks. [2.] To the paſchal lamb, the blood of which, being
ſprinkled upon the door-peſts, ſecured the Iſraelites from the ſtroke of
the deſtroying angel. Chriſt is our Paſſover, 1 Cor. 5. 7.
He is the Lamb of God; he is appointed by him, (Rom. 3. 25.) he
was devoted to him, (ch. 17. 19.) and he was accepted with him; in
him he was well pleaſed. The lot which fell on the goat that was to
be offered for a ſin-offering, is called the Lord’s lot ; (Lev. 16. 8, 9.)
ſo Chriſt, who was to make atonement for fin, is called the Lamb of God.
(2.) That Jeſus Chriſt, as the Lamb of God, takes away the fin of the
world. This was his undertaking ; he appeared, to put away ſºn by the
ſacrifice of himſelf, Heb. 9. 26. John Baptiſt had called people to re-
pent of their fins, in order to the remiſſion of them. Now here he ſhows
how and by whom that remiſſion was to be expected; what ground of
hope have we that our fins ſhall be pardoned upon our repentance, though
our repentance makes no ſatisfaction for them This ground of hope we
have—Jeſus Chriſt is the Lamb of God. *
[ll] He takes away ſºn. He, being Mediator between God and man,
takes away that which is, above any thing, offenſive to the holineſ of
God, and deſtructive to the happineſs of man. He came, Firſt, To take
away the guilt of fin by the merit of his death, to vacate the judgment,
and reverſe the attainder, which mankind lay under, by an act of indem-
nity, which all penitent obedient believers may claim the benefit of,
Secondly, To take away the power of fin by the Spirit of his grace, ſo
that it ſhall not have dominion, Rom. 6, 14. Chriſt, as the Lamb of
God, waſhes us from our fins in his own blood; that is, he both justifies
and ſanctifies us: he takes away ſin. He is o gigwy—he is taking away
the fin of the world, which ſpeaks it not a fingle but a continued ačt;
it is his conſtant work and effice to take away ſin, which is ſuch a
work of time, that it will never be completed till time, ſhall be no more.
He is always taking away fin, by the continual interceſſion of his blood
in heaven, and the continual influence of his grace on earth. t
[2.] He takes away the ſin of the world; purchaſes pardon for all
thoſe that repent, and believe the goſpel, of what country, nation, or
language, ſoever they be. The legal ſacrifices had reference only to the
fins of Iſrael, to make atonement for them ; but the Lamb of God was
offered to be a Propitiation for the ſºn of the whole world; ſee 1 John 2.
12. This is encouraging to our faith; if Chriſt takes away the fin of
the world, then why not my fin 2 Chriſt levelled his force at the main
body of fin’s army, ſlruck at the root, and aimed at the overthrow of that
wickedneſs which the whole world lay in. God was in him reconciling the
world to himſelf. -
ST. JOHN, 1.
... [3.J He does this, by taking it upon himſelf. He is the Lamb of
God, that bears the ſin of the world; ſo the margin reads it, He bore fin ||
for us, and ſo bears itiſ...". ; he,bore the ſºn of many, as the ſºaps:
I goat had the fins of Iſrael put upon,his head, Lºy; 16, 2k Gºd º
!*
have taken away the fin, by taking away, the finner; as he tºok away ||
the fin of the old world; but he has found out a way of aboliſhing the
fin, and, yet, ſparing the finner, by making his Son. Siºfºr us. . . . w
(.3.) That it is our duty, with an eye of faith, to behold the Lamb of |
go; thus taking away the ſºn of the world. See him taking away ſin,
ânăilet that increaſe our hatred of fin, and reſolutions, againſt it. Let
not us, hold that faſt, which the Lamb of Godºcame to take away : for
Chriſt wiłł either take our fins away, or takeºus way, Let it increaſe
our love to Chriſt, “..who loved us, and waſhed, us from our fins in his
own blood.”...Rev. 1. 5. Whatever God is pleaſed to take away from |
usAif withal he take away. our fins, we have ſeaſon to be thankful, and
mo reaſon, to complain.
q
is he, this Perſon whom I now point af, you ſee where he ſtands, this is
he of whom Iſaid, After me cometh, a man. Obſerve,
... (1.) This honour John, had above all the prophets, that, whereas they
ſpake of him as one that ſhould come, he ſaw him already come. This is
lie. ... He ſees him now, he ſees him nigh, Numb. 24, 17. Such a dif-
ference there is between preſent faith and future viſion. Now we love
one whom we have not ſeen, then we ſhall ſee him whom our ſouls love ;
ſhall ſee him, and ſay, This is he of whom I ſaid, my Chriſt, and my All ;
my Beloved, and my Friend. " _ " .
...(2) John calls Chriſt a Man; after me comes a Man—3, he, a strong
man; like the Man, the Branch, or the Man of God’s right hand.
...(3.) He refers himſelf to what he had ſaid of him before ; This is he
of whom I ſaid. , Note, Thoſe who have ſaid the moſt honourable things
of Chriſt, will never ſee cauſe. to unſay them ; but, the more they know
him, the more they are confirmed in their eſteem of him. John ſtill
thinks as meanly of himſelf, and as highly of Chriſt, as ever. Though
Chriſt appeared not in any external pomp or grandeur, yet John is not
aſhamed to own, This is he I meant, that is preferred before me. And
it was neceſſary.that John ſhould thus ſhew them the Perſon, otherwiſe
they could not have believed that one who made ſo mean a figure, ſhould
be he of whom John, had ſpoken ſuch great, things.
(4.). He jºi any, confederacy or combination with this
Jeſus;...And I knew him not. Though there was ſome relation between |
them, (Eliſabeth was couſin to the Wirgin Mary,) yet there was no ac-
quaintance at all between them, ; John had no ps, ſonal knowledge of
Jeſus till he ſaw him come to his baptiſm. Their manner of life had
been different; John, had ſpent his time in the wilderneſs, in ſolitude ;
Jeſus, at Nazareth, in converſation. . . There was no correſpondence, there
were no.interviews between them, that the matter might appear to be
wholly carried on by the direction and diſpoſal of Heaven, and not by
any flefign or conceit of the perſons themſelves. And as he hereby :
diſowns all colluſion, ſo alſo all partiality, and finiſter regard, in it; he
could not be.ſuppoſed to favour him as a Friend, for there was no friend-
ſhip or familiarity between them. Nay, as he could not be biaſed to
fpeak honourably' of him, becauſe he was a ſtranger to him, ſo, really ;
being, ſuch a ſtranger to him, he was not able to ſay any thing of him
but what he received from above, to which he appeals, ch. 3. 27. Note,
They who are taught, believe and confeſs one whom they have not ſeen,
and bleſſed are they who yet have believed.
t;
º
(5.). The great intention of John’s miniſtry and baptiſm, was, to in-
troduce Jeſus Chriſt. That he ſhould be “made manifeſt to Iſrael,
therefore am I come baptizing with water.” Obſerve, [1..] Though
John, did not know Jeſus by face, yet he knew that he ſhould be made
manifeſt. Note, We may know the certainty of that which yet we do not
fully know, the nature and intention of We know that the happineſs
of heaven shall be made manifeſt to Iſrael, but cannot deſcribe it. [2.1%
The general affurance John had, that Chriſt, should be made manifeff,
ferved to carry him with diligence and reſolution, through his work, :
though he was kept in the dark concerning particulars; Therefore am I
come. Our aſſurance of the reality of things, though they are unſeen, is
enough to quicken us to our duty... [3.] God reveals himſelf to his
people by degrees. At firſt, John knew no more concerning Chriſt but |
that he ſhould be made manifeſt; in confidence of that, he came baptiz- |
ing, and now he is favoured with a º; They who, upon God’s
word, believe what they do not fee, ſtall.
*
iſhortly fee what they now be-
Hieve. . [4.] The miniſtry of the word and ſacraments is deſigned for no
other end than to lead people to Chriſt, and to make him more and more |
&
* their future ſtate.
John's Teſtimony to Chriſt.
manifeſt. [5.] Baptiſm with water made way for the manifeſting of .
Chriſt, ſas, it ſuppoſed our corruption and filthineſs, and fignified O.U. ºf
| cleading by him who is the Fountain opened.
$ tºº.
| a 3. That this was he “upon whom the Spirit deſcended from heaven.
like a daye,” For the confirming of his teſtimony concering ‘.
a here vouches the extraordinary appearance at his baptiſm, in which
God himſelf bore witneſs to him. This was a confiderable proof of
Chriſs's miſfion. Now, to aſſure us of the truth of it, we are here told,
(p. 32, 33.) - * º . *
(1.) That John Baptiſt ſaw it; he bare record; did not relate it as a
ſtory, but ſolemnly atteſted it, with all the ſeriouſneſs and ſolemnity of
witneſs-bearing. He made affidavit of it ; , I ſaw the Spirit, deſcending
from heaven. John could not ſee the Spirit, but he ſaw the dove, which
was a fign and repreſentation of the Spirit. The Spirit came now upon
Chriſt, both to make him fit for his work, and to make him known to the
. . . . . . . . . º. . # world. Chriſt was notified, not by the deſcent of a crown upon him, or
2. That this was he of whom he had ſpoken before; (v. 30, 3].) This
by a transfiguration, but by the deſcent of the Spirit as a dove upon
him, to qualify him for his undertaking. Thus the firſt teſtimony given
to the apoſtles was by the deſcent of the Spirit upon them. God’s
children are made manifeſt by their graces, their glories are reſerved for
Obſerve, [1..] The Spirit deſcended from heaven, for
every good and perfeót gift is from above. [2.] He deſcended like a
dove—an emblem of meekneſs, and mildneſs, and gentleneſs, which makes
him fit to teach. The dove brought the olive-branch of peace, Gen. 8.
11. [3.] The Spirit that deſcended upon Chriſt, abode upon him, as
was foretold, Iſa. ii. 2. The Spirit did not move him at times, as
Samſon, (Judg. 13. 25.) but at all times. The Spirit was given to
| him without meaſure; it was his prerogative to have the Spirit always
upon him, ſo that he could at no time be found either unqualified for his
| work himſelf, or unfurnished for the ſupply of thoſe that ſeek to him for
his grace. -
(#) That he was bidden to expect it, which very much corroborates.
the proof. It was not John’s bare conjećture, that ſurely he on whom t
he ſaw the Spirit deſcending, was the Son of God; but it was an insii.
tuted fign given him before, by which he might know it for certain ;
(v. 33.) I knew him not. This he inſiſts much upon, that he knew po
more of him than other people did, otherwiſe than by revelation. But
he that ſent me to baptize, gave me this fign, “ Upon whom thou ſhalt ſee
the Spirit deſcending, the ſame is he.”
[1..] See,here what ſure grounds John went upon, in his miniſtry and
baptiſm, that he might proceed with all imaginable ſatisfaction. Firſt,
He did not run without ſending ; God ſent him to baptize. He had a

warrant from heaven for what he did. When a miniſter’s call is clear,
his comfort is ſure, though his ſucceſs is not always ſo. Secondly, He
did not run without ſpeeding ; for when he was ſent to baptize with water,
he was dire&ted to one that ſhould baptize with the Holy Ghost ; under
that notion John Baptiſt was taught to expect Chriſt, as one who would
give that repentance and faith, which he called peeple to, and would
carry on and complete that bleſſed ſtructure which he was now laying
the foundation of. Note, It is a great comfort to Chriſt’s miniſters,
in their adminiſtration of the outward figns, that he whoſe miniſters
they are, can confer the grace fignified thereby, and ſo put life and ſoul
and power into their miniſtrations ; can ſpeak to the heart what they
ſpeak to the ear, and breathe upon the dry bones on which they pro-
heſit. - - ... "
O #1 See what ſure grounds he went upon, in his deſignation of the
perſon of the Meſfiah. God had before given him a figm, as he did to
Samuel concerning Saul ; “On whom thou ſhalt ſee the Spirit deſcend;.
that ſame is he.” . This not only prevented any miſtakes, but gave him
boldneſs in his teſtimony. When he had ſuch aſſurance as this given
him, he could ſpeak with aſſurance. When John was told this before,
his expećtations could not but be very much raiſed ; and when the event.
exačtly anſwered the predićtion, his faith could not but be much con-
firmed : and theſe things are written, that we may believe.
4. That he is the Son of God. This is the concluſion of John's teſti.
mony, that in which all the particulars centre, as the quod erat demon.
Strandum—the fact to be demonstrated ; (v. 34.) I ſaw, and bare record,
that this is the Son of God. *
(1.) The truth aſſerted is, That this is the Son of God. The voice.
from heaven proclaimed, and John ſubſcribed to it, not only that he
ſhould baptize with the Holy Ghoſt by a divine authority, but that he
has a divine nature. This was the peculiar chriſtian creed, that Jeſus is.
the Son of God, (Matth. 16. 16.) and here is the firſt framing of it.
(2.) John's teſtimony to it : “I ſaw, and bare record, Not only I.
*
The Cºil of Andrew and Peter.
ST, JOHN, i.
record of was what he ſaw. Chriſt’s witneſſes were eye-witneſſes, and
therefore the more to be credited : they did not ſpeak by hear-ſay and |
- - | takes away ſºn.
report, 2 Pet. 1. 16.
II. Here is John’s teſtimony to Chriſt, the next day after, v. 35, 36.
Where obſerve. * - -
1. He took every opportunity that offered itſelf, to lead people to
Chriſt; John stood looking upon Jeſus as he walked. It ſhould ſeem,
John was now retired from the multitude, and was in cloſe converſation
with two of his diſciples. Note, Miniſters ſhould not only in their pub-
lic preaching, but in their private converſe, witneſs to Chriſt, and ſerve
his intereſts. . He ſaw Jeſus walking at ſome diſtance, yet did not go to
him himſelf, becauſe he ſhould ſhun every thing that might give the leaſt
colour to ſuſpect a combination. He was looking upon Jeſus—sp.éas pas;
he looked ſteadfaſtly, and fixed his eyes upon him. Thoſe that would
lead others to Chriſt, muſt be diligent and frequent in the contemplation
of him themſelves. John had ſeen Chriſt before, but now looked upon
him, 1 John 1. 1. *- º
2. He repeated the ſame teſtimony which he had given to Chriſt the
day before, though he could have delivered ſome other great truth con-
cerning him ; but thus he would ſhew that he was uniform and conſtant
in his teſtimony, and confiſtent with himſelf. His doćtrine was the ſame
in private that it was in public, as Paul’s was, A&ts 20. 20, 21. It is
good to have that repeated, which we have heard, Phil. 3. 1. The doc-
trine of Chriſt’s ſacrifice for the taking away of the fin of the world,
ought eſpecially to be inſiſted upon by all good miniſters: Chriſt, the
Lamb of God, Christ and him crucifted.
3. He intended this eſpecially for his two diſciples that ſtood with
him ; he was willing to turn them over to Chriſt, for to this end he bore
witneſs to Chriſt in their hearing, that they might leave all to follow
him ; even that they might leave him. He did not reckon that he loſt
thoſe diſciples who went over from him to Chriſt, any more than the
ſcoolmaſter reckons that ſcholar loſt whom he ſends to the univerſity.
John gathered diſciples, not for himſelf, but for Chriſt, to prepare them
jor the Lord, Luke 1. 17. So far was he from being jealous for Chriſt’s
growing intereſt, that there was nothing he was more definous of.
Humble generous ſouls will give others their due praiſe without fear of
diminiſhing themſelves by it. What we have of reputation, as well
as of other things, will not be the leſs for our giving every body their
(OWI) 2. -
37. And the two diſciples heard him ſpeak, and they
followed Jeſus. 38. Then Jeſus turned, and ſaw them fol-
Iowing, and ſaith unto them, What ſeek ye? They ſaid
unto him, Rabbi, (which is to ſay, being interpreted, Maſ.
ter.) where dwelleſt thou ?: 39. He faith unto them, Come,
and ſee. They came and ſaw where he dwelt, and abode
with him that day: for it was about the tenth hour. 40.
One of the two which heard John ſpeak, and followed
him, was Andrew, Simon Peter's brother, 41. He firſt
findeth his own brother Simon, and ſaith unto him, We
have found the Meſfias, which is, being interpreted, the
Chriſt. 42. And he brought him to Jeſus. And when
Jeſus beheld him, he ſaid, Thou art Simon the ſon of
Jona: thou ſhalt be called Cephas, which is by interpre-
tation, a ſtone. -
We have here the turning over of two diſciples from John to Jeſus,
and one of them fetching in a third, and theſe are the firſt fruits of
Chriſt’s diſciples ; ſee how ſmall the church was in its beginnings, and
what the dawning of the day of its great things was. -
I. Andrew and another with him were the two that John Baptiſt had
directed to Chriſt, v. 37. Who the other was, we are not told ; ſome
think that it was Thomas, comparing ch. 21. 2, others, that it was John
himſelf, the penman of this goſpel, whoſe manner it is induſtriouſly to
conceal his name, ch. 13. 23, and 20. 3.
1. Here is their readineſs to go over to Chriſt ; they heard John ſpeak
of Chriſt as the Lamb of God, and they followed Jeſus. Probably, they
had heard John ſay the ſame thing the day before, and then it had not.
Vol. IV. No. 85.
now bear record of it, but I did ſo as ſoon as I had ſeen it.” Obſerve, |
E1.] What he ſaw he was forward to bear record of, as they, A&s 4, 20. §
We cannot but ſpeak the things which we have ſeen. . [2.] What he bare
| follow him.
the effect upon them which now it had ; ſee the benefit of repetition,
and of private perſonal converſe. They heard him ſpeak of Chriſt as the
Lamb of God; that takes away the sin of the world, and that made them
Note, The ſtrongeſt and moſt prevailing argument with a
ſenſible awakened ſoul to follow Chriſt, is, that it is he, and he only, that.
2. The kind notice Chriſt took of them, v. 38. They came behind
| him ; but, though he had his back toward them, he was ſoon aware of
them, and turned, and ſaw them following. Note, Chriſt takes early cog-
nizance of the firſt motions of a ſoul toward him, and the firſt ſtep taken
in the way to heaven; ſee Iſa. 64. 5. Luke 15. 20. He did not ſtay
till they begged leave to ſpeak with him, but ſpake firſt. What com-
munion there is between a ſoul and Chriſt, it is he that begins the diſ.
courſe. He ſaith unto them, What ſeek ye 2 This was not a reprimand
for their boldneſs in intruding into his company ; he that came ºſ.
us, never checked any for ſeeking him ; but, on the contrary, it is a kind
invitation of them into his acquaintance, whom he ſaw baſhful and mo-
deſt ; “Come, what have you to ſay to me * What is your petition ?
What is your requeſt ?” Note, They whoſe buſineſs it is to inſtrućt peo-
ple in the affairs of their ſouls, ſhould be humble, and mild, and eaſy of
acceſs, and ſhould encourage thoſe that apply to them. The queſtion
Chriſt put to them, is what we ſhould all put to ourſelves when we begin
to follow Chriſt, and take upon us the profeſſion of his holy religion;
“What ſeek ye 2 What do we deſign and defire 2°. Thoſe that follow
Chriſt, and yet ſeek the world or the praiſe of men, deceive themſelves.
“ What ſeek we in ſeeking Chriſt? Do we ſeek a Teacher, Ruler, and
Reconciler In following Chriſt, do we ſeek the favour of God and eter-
nal life?” If our eye be ſingle in this, we are full of light.
3. Their modeſt inquiry concerning the place of his abode ; Rabbi,
where dioellest thou ? (1.) In calling him Rabbi, they intimate that their
deſign in coming to him, was, to be taught by him ; rabbi fignifies mas-
ter, a teaching maſter; the Jews called their doćtors, or learned men,
rabbies. The word comes from rab, multus, or magnus, a rabbi, a great
man, and one that, as we ſay, hath much in him. Never was there ſuch
a rabbi as our Lord Jeſus, ſuch a great one, in whom were hid all the
treaſures of wiſdom and knowledge. Theſe came to Chriſt, to be his ſcho-
|
lars, ſo muſt all thoſe that apply themſelves to him. John had told them
that he was the Lamb of God; now this Lamb is worthy to take the
book, and open the ſeals as a Rabbi, Rev. 5, 9. And unleſs we give up
ourſelves to be ruled and taught by him, he will not take away our ſºns.
(2.) In aſking where he dwelt, they intimate a defire to be better ac-
quainted with him. Chriſt was a Stranger in this country, ſo that they
mean, where was his inn where he lodged ; for there they would attend
him at ſome ſeaſonable time when he ſhould appoint, to receive inſtruc-
tion from him ; they would not preſs rudely upon him, when it was not
proper. Civility and good manners well become thoſe who follow Chriſt.
And beſides, they hoped to have more from him than they could have in
a ſhort conference now by the way. They reſolved to make a buſineſs,
not a by-buſineſs, of converfing with Chriſt. Thoſe that have had ſome
communion with Chriſt, cannot but deſire, [1..] A further communion
with him; they follow on to know more of him, , [2.] Afted com-
munion with him; where they might fit down at his feet, and abide by
his inſtructions. . It is not enough to take a turn with Chriſt now and
then, but we muſt lodge with him. - •
4. The courteous invitation Chriſt gave them to his lodgings: He ſaith
unto them, Come, and ſee. Thus ſhould good defires toward Chriſt, and
communion with him be countenanced. (1.) He invites them to come
to his lodgings; the nearer we approach to Chriſt, the more we fee of
his beauty and excellency. Deceivers maintain their intereſt in their fol-
lowers by keeping them at a diſtance, but that which Chriſt defired to
recommend him to the eſteem and affections of his followers, was, that
they would come, and ſee; “ Come, and ſee what a mean lodging I have,
what poor accommodations I take up with, that you may not expect
any worldly advantage by following me, as they did who made their
court to the Scribes and Phariſees, and called them Rabbi. Come, and
ſee what you muſt count upon if you follow we.” See Matth. 8. 20.
(2.) He invites them to come preſently and without delay. They aſked
where he lodged, that they might wait upon him at a more convenient
ſeaſon; but Chriſt invites them immediately to come, and ſee; never in
better time than now. Hence learn, [1..] As to others, that it is beſt
taking people when they are in a good mind; ſtrike while the iron is:
hot. “(2.) As to ourſelves, that it is wiſdom to embrace the preſent op-
portunities; Now is the accepted time, 2 Cor. 6. 2. º
5. Their cheerful, and (no doubt .* acceptance of his invita---
ST, JOHN, I. •
tion : “They came, and ſaw where he dwelt, and abode with him that
day.” It had been more modeſty and manners than had done them good
if they had refuſed this offer. (1.) They readily went along with him ;
They came, and ſaw where he dwelt. Gracious ſouls cheerfully accept
Chriſt's gracious invitations; as David, Pſ. 27.8. They inquired not
how they might be accommodated with him, but would put that to the
venture, and make the beſt of what they found. It is good being where
Chriſt is, wherever it be. (2.) They were ſo well pleaſed with what
they found, that they abobe with him that day; (“Maſter, it is good to
be here #! and he bid them welcome. It was about the tenth hour.
Some think that John reckons according to the Roman computation, and
that it was about ten o’clock in the morning, and they ſtaid with him till
night ; others think that John reckons as the other evangeliſts did, ac-
cording to the Jewiſh computation, and that it was four o’clock in the
afternoon, and they abode with him that night and the next day. Dr.
Lightfoot conječtures that this next day that they ſpent with Chriſt, was
a ſabbath-day, and, it being late, they could not get home before the
fabbath. As it is our duty, wherever we are, to contrive to ſpend the
ſabbath as much as may be to our ſpiritual benefit and advantage; ſo
they are bleſſed, who, by the lively exerciſes of faith, love, and devotion,
indeed, days of the Son of man. ;
II. Andrew brought his brother Peter to Chriſt. If Peter had been
the firſt-born of Chriſt’s diſciples, the Papiſts would have made a noiſe
with it; he did indeed afterward come to be more eminent in gifts, but
Andrew had the honour firſt to be acquainted with Chriſt, and to be the
inſtrument of bringing Peter to him. Obſerve,
1. The information which Andrew gave to Peter, with an intimation
to come to Chriſt.
(1.) He found him ; He first finds his own brother Simon ; his finding
implies his ſeeking of him. Simon came along with Andrew, to attend
John’s miniſtry and baptiſm, and Andrew knew where to look for
him. Perhaps the other diſciple that was with him, went out to ſeek
ſome friend of his at the ſame time, but Andrew ſped firſt ; He first
Jindeth Simon, . who came only to attend on John, but has his expecta-
tions out-done, he meets with Jeſus. i - -
(2.) He told him whom they had found; We have found the Meſias.
Obſerve, [1..] He ſpeaks humbly; not “I have found,” aſſuming the
honour of the diſcovery to himſelf, but, “We have,” rejoicing that he
had ſhared with others in it. . [2.] He ſpeaks eacultingly, and with tri-
umph; We have found that pearl of great price, that true treaſure ; and
having found it, he proclaims it as thoſe lepers; 2 Kings 7.9, for he
knows that he ſhall have never the leſs in Chriſt for others ſharing. [3.]
He ſpeaks intelligently; We have found the Mºffas, which was more
than had yet been ſaid. John had ſaid, He is the Lamb of God, and the
Son of God, which Andrew compares with the ſcriptures of the Old
Teſtament, and, comparing them together, concludes that he is the Meſ-
fiah promiſed to the fathers, for it is now that the fulneſs of time is come.
Thas, by making God’s testimonies his meditation, he ſpeaks more clearly
concerning Chriſt than ever his teacher had done, Pſ. 1 i 8.99. -
(3.) He brought him to Jeſus; would not undertake to inſtrućt him
himſelf, but brought him to the Fountain-head, perſuaded him to come
to Chriſt, and introduced him. Now this was, [1..] An inſtance of true
love to his brother, his own brother, ſo he is called here, becauſe he was
very dear to him. Note, We ought, with a particular concern and ap-
plication, to endeavour the ſpiritual welfare of thoſe that are related to
us; for their relation to us adds both to the obligation and to the oppor-
tunity of doing good to their ſouls., [2.] It was an effect of his day’s
converſation with Chriſt. Note, The beſt evidence of our profiting by
the means of grace, is, the piety and uſefulneſs of our converſation after-
ward. Hereby it appeared that Andrew had been with Jéſus, that he
was ſo full of him, that he had been in the mount, for his face ſhone.
He knew there was enough in Chriſt for all ; and,”having taſted that he
is gracious, could not reſt till thoſe he loved had taſted it too. Note,
True grace hates monopolies, and loves not to eat its morſels alone.
Obſerve, --- " - - - ----.
(1.) Chriſt called him by his name 3. “ When Jeſus beheld him, he
ſaid, Thou art Simon, the ſon of Jona;22. It ſhould ſeem that Peter was
.*
utterly a ſtranger to Chriſt, and if ſo, [1..] It was a proof of Chriſt’s
omniſcience, that, upon the firſt fight, without any inquiry, he could tell ||
The Lord knows them that are |
| ſhall be loſt.
the name both of him and of his father.
his, and their whole caſe. However, [2.] It was an inſtance of his con-
theſe names, Simon—obedient, Jona—a dove.
ſo.
The Call of Philip and Nathanael.
| deſcending grace and favour, that he did thus freely and affably call him
by his name, though he was of mean extračtion, and vir nullius nominis—
an obſcure man. It was an inſtance of God’s favour to Moſes, that he
knew him by name, Exod, 33. 17. Some obſerve the fignification of
An obedient dove-like
ſpirit qualifies us to be the diſciples of Chriſt. - ...
(2.) He gave him a new name ; Cephas. * .
[1..] His giving of him a name, ſpeaks Christ’s favour to him. A
new name ſpeaks ſome great dignity, Rev. 2. 17. Iſa. 62. 2. By this
Chriſt not only wiped off the reproach of his mean and obſcure paren-
tage, but adopted him into his family as one of his own. , * *
[2.] The name which he gave him, ſpeaks his fidelity to Chriſt.
Thou shalt be called Cephas, that is Hebrew for a ſtone, which is by inter-
pretation Peter; ſo it ſhould be rendered, as A&ts 9.40. Tabitha,
which by interpretation is called Dorcas ; the former Hebrew, the latter
Greek, for a young roe. Peter’s natural temper was ſtiff, and hardy,
and reſolute, which I take to be the principal reaſon why Chriſt called
him Cephas—a stone. When Chriſt afterward prayed for him, that hia
faith might not fail, that ſo he might be firm to Chriſt himſelf, and at
| the ſame time bid him strengthen his brethren, and lay out himſelf for the
ſpend their ſabbaths in communion with Chriſt. Theſe are Lord’s-days |
ſupport of others, then he made him what he here called him, Cephas—
a stone. Thoſe that come to Chriſt, muſt come with a fixed reſolution
to be firm and conſtant to him, like a stone, ſolid and ſteadfaſt ; and it is
by his grace that they are ſo. His ſaying, Be thou steady, makes them
Now this does no more prove that Peter was the fingular and only
rock upon which this church is built, than the calling of James and John,
Boanerges, proves them the only ſons of thunder ; or the calling of Joſes,
Barnabas, proves him the only ſon of conſolation.
43. The day following, Jeſus would go forth into Gali-
lee, and findeth Philip, and faith unto him, Follow me.
44. Now Philip was of Bethſaida, the city of Andrew and
Peter. 45. Philip findeth Nathanael, and ſaith unto him,
We have found him of whom Moſes in the law, and the
prophets did write, Jeſus of Nazareth the ſon of Joſeph.
46, And Nathanael ſaid unto him, Can there any good
thing come out of Nazareth : Philip faith unto him, Come,
and fee. 47. Jeſus ſaw Nathanael coming to him, and ſaith
of him, Behold, an Iſraelite indeed, in whom is no guile.
48. Nathanael faith unto him, Whence knoweſt thou me 3
Jeſus anſwered and ſaid unto him, Before that Philip called
thee, when thou waſt under the fig-tree, I ſaw thee. 49.
Nathanael anſwered and faith unto him, Rabbi, thou art
the Son of God, thou art the King of Iſrael. 50. Jeſus
| anſwered and ſaid unto him, Becauſe I ſaid unto thee, I
ſaw thee under the fig-tree, believeſt thou ? Thou ſhalt ſee
greater things than theſe. 51. And he faith unto him,
Verily, verily I ſay unto you, Hereafter ye ſhall ſee heaven
open, and the angels of God aſcending and deſcending
upon the Son of man. - -
We have here the call of Philip and Nathanael.
I. Philip was called immediately to Chriſt himſelf, not as Andrew,
who was direéted to Chriſt by John, or Peter, who was invited by his
brother. God has various methods of bringing his choſen ones home to
| himſelf. But, whatever means he uſes, he is not tied to any.
1. Philip was called in a preventing way; Jeſus findeth Philip. Chriſt
ſought us, and found us, before we made any inquiries after him. The
name Philip is of a Greek original, and much uſed among the Gentiles,
which ſome make an inſtance of the degeneracy of the Jewiſh church at
|| this time, and their conformity to the nations; yet Chriſt changed not
2. The entertainment which Jeſus Chriſt gave to Peter, who was never ||
his name.
2. He was called the day following. See how cloſely Chriſt applied
himſelf to his buſineſs, When work is to be done for God, we muſt not
loſe a day. Yet obſerve, Chriſt now called one or two a day ; but, after
the Spirit was poured out, there were thouſands a day effectually called,
in which was fulfilled, ch. 14. 12.
3. Jeſus would go forth into Galilee, to call him. Chriſt will find
out all thoſe that are given to him, wherever they are, and none of them
ST. JOHN, I,
The Call of Nathanael.
4. Philip was brought to be a diſciple by the power of Chriſt going
along with that word, Follow me. See the nature of true chriſtianity; it
is following Christ, devoting ourſelves to his converſe and conduct, attend.
ing his motions, and treading in his ſteps. See the efficacy of the grace of
Chriſt making the call of his word to prevail; it is the rod of his strength.
5. We are told that Philip was of Bethſaida, and Andrew and Peter
were ſo too, v. 44. Theſe eminent diſciples received not honour from,
but refle&ted honour upon, the place of their nativity. Bethſhida figni-
fies the houſe of nets, becauſe inhabited moſtly by fiſhermen; thence
Chriſt choſe diſciples, who were to be furniſhed with extraordinary gifts,
and therefore needed not the ordinary advantages of learning. Bethſaida
was a wicked place, (Matth. 11. 21.) yet even there was a remnant ac-
cording to the election of grace.
II. Nathanael was invited to Chriſt by Philip, and much is ſaid con-
cerning him. In which we may obſerve, -
1. What paſſed between Philip and Nathanael, in which appears an
obſervable mixture of pious zeal with weakneſs, ſuch as is uſually found
in beginners, that are yet but aſking the way to Zion. Here is,
(1.) The joyful news that Philip brought to Nathanael, v. 45. As
Andrew before, ſo Philip here, having got ſome knowledge of Chriſt
himſelf, reſts not till he has made manifest the ſavour of that knowledge.
Philip, though newly come to an acquaintance with Chriſt himſelf, yet
ſteps aſide, to ſeek Nathanael. Note, When we have the faireſt oppor-
tunities of getting good to our own fouls, yet even then we muſt ſeek
opportunities of doing good to the ſouls of others; remembering the
words of Chriſt. It is more bleſſed to give than to receive, Aćts 20. 35.
O, ſaith Philip, “we have found him of whom Moſes and the prophets
did write.” Obſerve here, [1..] What a tranſport of joy Philip was in,
upon this new acquaintance with Chriſt; “We have found him whom
we have ſo often talked of, ſo long wiſhed and waited for: at laſt, he is
come, he is come, and we have found him 1" [2.] What an advantage it
was to him, that he was ſo well acquainted with the ſcriptures of the Old
Teſtament, which prepared his mind for the receptance of evangelical
light, and made the entrance of it much the more eaſy ; him of whom
Moſes and the prophets did write. What was written entirely and from
eternity in the book of the divine counſels, was, in part, at fundry times
and in divers manners, copied out into the book of the divine revelations.
Glorious things were written there concerning the Seed of the woman,
the Seed of Abraham, Shiloh, the Prophet like Moſes, the Son of David,
Emmanuel, the Man, the Branch, Meſfiah, the Prince. Philip had
Ítudied theſe things, and was full of them, which made him readily wel-
come Chriſt. [3.] What miſtakes and weakneſſes he laboured under;
he called Chriſt, Jeſus of Nazareth, whereas he was of Bethlehem ; and
the Son of Joſeph, whereas he was but his ſuppoſed Son. Young begin-
ners in religion are ſubječt to miſtakes, which time and the grace of God
will rectify. It was his weakneſs to ſay, We have found him, for Chriſt
found them before they found Chriſt. He did not yet apprehend, as
Paul did, how he was apprehended of Christ Jeſus, Phil. 3, 12.
(2.) The obječtion which Nathanael made againſt this ; (v. 46.) Can
there any good come out of Nazareth 2 Here, [1..] His caution was com-
mendable, that he did not lightly aſſent to every thing that was ſaid, but
took it into examination; our rule is, Prove all things. But, [2.] His
obječtion aroſe from ignorance. If he meant that no good thing could
come out of Nazareth, it was owing to his ignorance of the divine grace,
as if that were leſs affected to one place than another, or tied itſelf to men’s
fooliſh and ill-natured obſervations. If he meant that the Meſfiah, that
great good Thing, could not come out of Nazareth, ſo far he was right ;
(Moſes, in the law, ſaid that he ſhould come out of Judah, and the pro-
phets had aſſigned Bethlehem for the place of his nativity ;) but then he
was ignorant of the matter of fact, that this Jeſus was born at Bethlehem;
ſo that the blunder Philip made, in calling him Jeſus of Nazareth, occa-
fioned this objećtion. Note, The miſtakes of preachers often give riſe
to the prejudices of hearers. ... • -
(3.) The ſhort reply which Philip gave to this objeaion; Come, and
Jée.
[1..] It was his weakngſs, that he could not give a ſatisfactory an-
ſwer to it; yet it is the common caſe of young beginners in religion. |
We may know enough to ſalisſy ourſelves, and yet not be able to ſay
enough to ſilence the cavils of a ſubtle adverſary. [2] It was his wiſ.
dom and zeal, that, when he could not anſwer the objection himſelf, he
would have him go to one that could ; Come, and ſee. " Let not us ſtand
arguing here, and raiſing difficulties to ourſelves, which we cannot get
over ; let us go, and converſe with Chriſt himſelf, and theſe difficulties
will all vaniſh preſently. Note, It is folly to ſpend that time in doubt-
ful diſputation, which might be better ſpent, and to much better pur-
*
poſe, in the exerciſes of piety and devotion. Come, and ſee : not, Go,
and ſee, but “Come, and I will go along with thee;” as Iſa. 2. 3.
| Jer, 50. 5. --
jobſerve, First, That many people are kept from the ways of religion by
the unreaſonable prejudices they have conceived againſt religion, upon
From this parley between Philip and Nathanael, we may
the account of ſome foreign circumſtances which do not at all touch the
merits of the cauſe: , Secondly, The beſt way to remove the prejudices
they have entertained againſt religion, is, to prove themſelves, and make
trial of it. Let us not anſwer this matter before we hear it... . . .
2. What paſſed between Nathanael and our Lord Jeſus. He came,
and ſaw, not in vain. . . . . , s: , . . . . . . .
| (1.) Onr Lord Jeſus bore a very honourable teſtimony to Natha-
nael’s integrity ; Jeſus ſaw him coming, and met him with favourable
encouragement ; he ſaid of him to thoſe about him, Nathanael himſelf
being within hearing, Behold an Iſraelite indeed. Obſerve, s , , , ,
[1..] That he commended him ; not to flatter him, or puff him up with
a good conceit of himſelf, but perhaps becauſe he knew him to be a modest
man, if not a melancholy man, one that had hard and mean thoughts of
himſelf, was ready to doubt his own fincerity; and Chriſt by his teſti.
mony put the matter out of doubt. Nathanael had, more than any of the
candidates, objećted againſt Chriſt; but Chriſt hereby ſhewed that he
excuſed it, and was not extreme to mark what he ſaid amiſs, becauſe
he knew his heart was upright. He did not retort upon him, Can any
good thing come out of Cana, (ck. 21. 2.) an obſcure town in Galilee
But kindly gives him this charaćter, to encourage us to hope for accep-
tance with Chriſt, notwithſtanding our weakneſs, and to teach us to
ſpeak honourably of thoſe who without cauſe have ſpoken flightly of us,
and to give them their due praiſe. . . . . -
[2.] That he commended him for his integrity.
First, Behold an Iſraelite indeed. It is Chriſt’s prerogative to know
what men are indeed; we can but hope the best. ... The whole nation were
Iſraelites in name, but all are not Iſrael that are of Iſrael; (Rom. 9. 6.)
here, however, was an Iſraelite indeed, 1. A fincere follower of the
good example of Iſrael, whoſe charaćter it was, that he was a plain man,
in oppoſition to Eſau’s charaćter of a cunning man. He was a genuine
ſon of honest Jacob, not only of his ſeed, but of his ſpirit. (2.) A fin-
cere profeſſor of the faith of Iſrael ; he was true to the religion he pro-
feſſed, and lived up to it : he was really as good as he ſeemed, and his
practice of a piece with his profeſſion. He is the Jew, that is one in-
wardly; (Rom. 2. 29.) ſo is he the Christian.
Secondly, He is one in whom is no guile—that is the charaćter of an Iſ.
raelite indeed, a Chriſtian indeed no guile toward men; a man without
trick or deſign ; a man that one may truſt ; no guile toward God, that is,
ſincere in his repentance for fin; fincere in his covenanting with God, in
whoſe ſpirit is no guile, Pſ. 32. 2. He does not ſay, without guilt, but,
without guile. Though in manythings he is fooliſh and forgetful, yet in no-
thing falſe, nor wickedly departing from God; there is no allowed approved
guilt in him; not painted, though he have his ſpots ; “Behold this Iſ.
raelite indeed.” 1. “Take notice of him, that you may learn his way,
and do like him.” 2. “Admire him ; behold, and wonder.” The hy.
pocriſy of the Scribes and Phariſees had ſo leavened the Jewiſh church
and nation, and their religion was ſo degenerated into formality or ſtate-
policy, that an Iſraelite indeed was a man wondered at ; a miracle of
divine grace, like Job, ch. 1.8. - . . . -
(2.) Nathanael is much ſurpriſed at this; upon which, Chriſt gives
him a further proof of his omniſciency, and a kind memorial of his former
devotion. - ... * * - 1 . . . . .
[1..] Here is Nathanael’s modeſty, in that he was ſoon put out of
countenance at the kind notice Chriſt was pleaſed to take of him;
“Whence knowest thou me, me that am unworthy of thy cognizance ;
who am I, O Lord God P” 2 Sam. 7. 18. This was an evidence of his
ſincerity, that he did not catch at the praiſe he met with, but declined
it. Chriſt knows us better than we know ourſelves; we know not what
is in a man’s heart by looking in his face, but all things are naked and
open before Chriſt, Heb. 4. 12, 13. Doth Chriſt know us 2: Let us
covet to know him. . . . . . - - . . . . . .
[2] Here is Chriſt’s further manifeſtation of himſelf to him; Before
Philip called thee, I ſaw thee. • .
* First, He gives him to underſtand that he knew him, and ſo manifeſts
his divinity.º. It is God's prerogative infallibly to know all perſons and
allithings; by this Chriſt proved himſelf to be God upon many occa-
ſions. It was propheſied concerning the Meſfiah that he ſhould be of
quick understauding in the fear of the Lord, that is, in judging the fin-
cerity and degree of the fear of God in others, and that he ſhould not
ST. JOHN, II. The Call of Nathanael.
judge after the fight of his eyes, Iſa. 11. 2, 3, Here he anſwers, that || beginning of a ſentence but Chriſt, though the Jews often uſed it at the
predićtion. See 2 Tim. 2.19. . . . . . . . * * * : *| cloſe of a prayet, and ſometimes doubled it. . It is a ſolemn affeveration,
Secondly, That before Philip called him, he ſaw him under the figs || Chriſt is called the 4men, (Rev.3. 14.) and ſo ſome take it here, I the
tree; this manifeſts a particular kindneſs for him. H. His eye was té- || Amen, the Amen, Jºy unto you. I the faithful Witneſs. Note, The
ward him before Philip called him, which was the firſt time that ever aſſurances we have of the glóry to be revealed, are built upon the word
Nathamael was acquainted with Chriſt, Chriſt has knowledge of us be- || of Chriſt.” “ . .”. . . . . -
fore we have any knowledge of him; ſee Iſa. 45. 4. Gal. 4. 9. 2. His Now ſee what it is that Chriſt aſſures them of ; Hereafter, or
eye was upon him when he was under the fig-tree; this was a private | within a while, or ere long, or from henceforth, ye ſhall ſee heaven
token which nobody underſtood but Nathanael ; “When thou waſ opened. . . . . ~ : g -
retired under the fig-tree in thy garden, and thoughteſt that no eye faw || 1. He is a mean title that Chriſt here takes to himſelf; the Son of man ;
thee, I had then mine eye upon thee, and ſaw that which was very ac- || a title frequently applied to him in the goſpel, but always by himſelf.
ceptable. It is moſt probable that Nathanael under the fig-tree was em- || Nathanael had called him the Son of God, and King ºf Iſrael; he calls
ployed; as Iſaac in the field, in meditation, and prayer, and communion || himſelf Son of man, (1.) To expreſs his humility in the midſt of the
with God. Perhaps then and there it was that he ſolemnly joined him- || honours done him. (2.) To teach his humanity which is to be believed
felf to the Lord in an inviolable covenant, Chriſt ſaw in ſecret, and by || as well as his divinity. (3.) To intimate his preſent ſtate of humiliation,
this public notice of it did in part reward him openly. Sitting under the that Nathanael might not expect this King of Iſrael to appear in external
fig-tree notes quietneſs and compoſedneſs of ſpirit, which much befriend || pomp. * * - º . . . . .
communion with God. See Mic. 4. 4. Zech. 3, 10. Nathanael herein 2. Yet they are great things which he here foretells; “Ye ſhall ſee
was an Iſraelite indeed, that, like Iſrael, he wrestled with God alone, || heaven opened, and the angels of God aſcending and deſcending upon the
(Gen. 32. 24.) prayed, not like the hypocrites, in the corners of the Son of man. & & tº º * & -
itreets, but under the fig-tree. ~, - 1. Some underſtand it literally, as pointing at ſome particular event.
(3.) Nathanael hereby obtained a full aſſurance of faith in Jeſus Chriſt, Either, (1.) There was ſome viſion of Chriſt's glory, in which this was
expreſſed in that noble acknowledgment, (v. 49.) Rabbi, thou art the exactly fulfilled, which Nathanael was an eye-witneſs of, as Peter and
Son of God, thou art the King of Iſrael; that is, in ſhort, thou art the James and John were of his transfiguration. 'here were many things
true Meſſiah. Obſerve here, which Chriſt did, and thoſe in the preſence of his diſciples, which were
[1..] How firmly he believed with the heart, Though he had lately || not written ; (ch. 20. 30.) and why not that Or, (2.). It was fulfilled
laboured under ſome prejudices concerning Chriſt, they were now all || in the many miniſtrations of the angels to our Lord Jeſus, eſpecially that
vaniſhed. Note, The grace of God, in working faith, caſts down ima- || at his aſcenſion, when heaven was opened to receive him, and the angels
ginations. Now he aſks no more, Can dºny good thing come out of Wa- aſcended and deſcended, to attend him, and to do him honour, and this
zareth 2. For he believes Jeſus of Nazareth to be the Chief Good, and in the fight of the diſciples. Chriſt’s aſcenſion W3S the great proof of
embraces him accordingly. s his miſſion, and much confirmed the faith of his diſciples, ch. 6. 6, 7.
[2.] How.freely he confeſſed with the mouth. His confeſſion is made || Or, (3.) It may refer to Chriſt’s ſecond coming, to judge the world,
in form of an adoration, directed to our Lord Jeſus himſelf, which is a || when the heavens ſhall be open, and every eye ſhall ſee him, and
proper way of confeſſing our faith. Firſt, He confeſſes Chriſt's pro- || the angels of God ſhall aſcend and deſcend about him as attendants on
phetical office in calling him Rabbi, a title which the Jews commonly || him, every one employed; and a buſy day it will be. See'2 Theſſ.
gave their teachers. Chriſt is the great Rabbi, at whoſe feet we muſt || 1. FO. -
all be brought up. Secondly, He confeſſes his divine nature and miſſion, 2. Others take it figuratively, as ſpeaking of a ſtate or ſeries of things
in calling him the Son of God; (that Son of God ſpoken of Pſ. 2. 7.) || to commence from henceforth ; and ſo we may underſtand it, (1.) Of
though he had but a human form and gjpect, yet, having a divine know. || Chriſt’s miracles. Nathanael believed, becauſe Chriſt, as the prophets
ledge, the knowledge of the heart, and of things diſtant and ſecret, from | of old, could tell him things ſecret ; but what is this 2 Chriſt is now be-
thence he concludes him to be the Son of God. ' Thirdly, He confeſſes, ginning a diſpenſation of miracles, much more great and ſtrange than
“Thou art the King of ſrael; that King of Iſrael whom we have been || this, as if heaven were opened; and ſuch a power ſhall be exerted by,
long waiting for.” If he be the Son of God, he is King of the the Son of man, as if the angels, which excel in ſtrength, were continu-
Iſrael of God. Nathanael hereby proves himſelf an Iſraelite indeed, ally attending his orders. Immediately after this, Chriſt began to work.
that he ſo readily owns and ſubmits to the King of Iſrael. miracles, ch. 2. H1. Or, (2.) Of his mediation, and that bleſſed inter.
(4.) Chriſt hereupon raiſes the hopes and expectations of Nathanael || courſe which he hath ſettled between heaven and earth, which his diſ.
to ſomething further and greater than all this, v. 50, 51. Chriſt is very || ciples ſhould by degrees be led into the myſtery of. [1..]. By Chriſt,
tender of young converts, and will encourage good beginnings, though || as Mediator, they ſhall ſee heaven opened, that we may enter into tha
weak; Matth, 12. 20. holiest by his blood ; (Heb. 10, 19, 20.) heaven opened, that by faith
[1..] He here fignifies his acceptance, and (it ſhould ſeem) his admi-|| we may look in, and at length may go in ; may now behold the glory of
ration, of the ready faith of Nathanael ; Becauſe I ſaid, I ſaw thee under || the Lord, and hereafter enter into the joy of our Lord. And, [2.].
the jig-tree, believeſ thou ? He wonders that ſuch a ſmall indication of || They ſhall “ ſee angels aſcending and deſcending upon the Son of man.”
Shriſt’s divine knowledge ſhould have ſuch an effect; it was a fign that || Through Chriſt we have communion with, and benefit by, the holy,
Nathamael’s heart was prepared before hand, elſe the work had not been angels, and things in heaven and things on earth are reconciled and,
done ſo ſuddenly. Note,. It is much for the honour of Chriſt and his gathered together. Chriſt is to us as Jacob’s ladder, (Gen. 28. 12.)
grace, when the heart is ſurrendered to him at the firſt ſummons, by whom angels continually aſcend and deſcend, for the good of the
[2.] He promiſes him much greater helps for the confirmation and || ſaints, f -
increaſe of his faith than he had had for the firſt production of it.
* First, In general, “Thou shalt ſee greater things than theſe, ſtronger CHAP. II.
proofs of my being the Meſſiah; the miracles of Chriſt, and his refur- || In the cloſe of the foregoing chapter, we had an account of the firſt diſt
re&tion. Note, 1.To him that hath, and maketh good uſe of what he ciples whom Jéſus called, Andrew and Peter, Philip and Nathanael,
hath; more ſhall be given. 2. Thoſe who truly believe the goſpel, will Theſe were the first-fruits to God and to the Lamb, Rev. 14. 4. Now,
find its evidences grow upon them, and will ſee more and more cauſe to in this chapter, we have, I. The account of the first miracle which Jeſús.
believe it. 3. Whatever diſcoveries Chriſt is pleaſed to make of himſelf | wrought—turning water into wine, at Cana of Galilee, (v. 1... 11.) and
to his people while they are here in this world, he hath ſtill greater.|| his appearing at Capernaum, v. 12. II. The account of the first paſs-
things than theſe to make known to them; a glory yet further to be re-.] over he kept at Jeruſalem after he began his public ministry; his driving
wealed. * - 4. - % the buyers and ſellers out of the temple ; (v. 13... 17.) and the sign
Secondº, In particular : “Not thou only, but ye, all ye my diſciples. ie gave to thoſe who quarrelled with him for it, (v. 18.22.) with ax
whoſe faith this is intended for the confirmation of, ye shall.ſee heaven. account of ſome almost believers, that followed him, thereupon, for ſome,
opened;’ that is more than telfing Nathanael of his being under the fig- time, (v. 23.25.) but he know them too well to put any confidence in
tree. This is introduced with a folemn preface, Žerfly, verily I ſay them. t
unto yóu. This commands both a fixed attention to what is ſaid. as very tº sº, - º tº .
weighty, and a full aſſent to it, as undoubtedly true; “I ſay it, whoſe | 1. A” the third day there was a marriage in Cana
wºrd you may rely upon, amen, amen.” None uſed this worá at the of Galilee; and the mother of Jeſus was there,
ST. JoHN, II.
Water turned into Wine.
2. And both Jeſus was called, and his diſciples, to the mar-
riage. -
Jeſus ſaith unto him, They have no wine.
hour is not yet come.
wants, Whatſoever he ſaith unto you, do it.
were ſet there ſix water-pots of ſtone, after the manner of
apiece. 7. Jeſus faith unto them, Fill the water-pots with
water. And they filled them up to the brim.
faith unto them, Draw out now, and bear unto the go-
vernor of the feaſt. And they bare it. 9. When the ruler
of the feaſt had taſted the water that was made wine, and
knew not whence it was, (but the ſervants which drew the
- , feaſt cal - ide- || *
water, knew,) the governor of the feaſt called the bride |ſollow Chriſt, ſhall feaſt with him, they ſhall fare as he fares, ſo he has
groem, 10. And faith unto him, Every man at the be-
ginning doth ſet forth good wine; and when men have |
| ſake ; “our goodneſs extendeth not to him, but to the ſaints.”
well drunk, then that which is worſe: but thou haſt kept
the good wine until now. 1 1. This beginning of miracles
did Jeſus in Cana of Galilee, and manifeſted forth his
glory; and his diſciples believed on him.
We have here the ſtory of Chriſt’s miraculous converting of water
into wine at a marriage in Cana of Galilee.
had ſomething wherewith to anſwer thoſe that aſked, l'hat ſign shewest
thou ? He could have wrought miracles before, could have made them
the common ačtions of his life, and the common entertainments of his
friends; but miracles being deſigned for the ſacred and ſolemn ſeals of
his doćtrine, he began not to work any till he began to preach his doc-
trine. Now obſerve, f
I. The occaſions of this miracle. Maimonides obſerves it to be ts the
honour of Moſes, that all the figns he did in the wilderneſs, he did upon
neceſſity; we needed food, he brought us manna, and ſo did Chriſt. Ob-
ſerve,
1. The time ; the third day after he came into Galilee. The evan-
geliſt keeps a journal of occurrences, for no day paſſed without ſomething
extraordinary done or ſaid. Our Maſter filled up his time better than
his ſervants do, and never lay down at night complaining, as the Roman
emperor did, that he had loſt a day. * -
2. The place ; it was at Cana in Galilee, in the tribe of Aſher, (Joſh.
19, 28.) of which, before, it was ſaid that he ſhall yield royal dainties,
Gen. 49. 20. Chriſt began to work miracles in an obſcure corner of
the country, remote from Jeruſalem, which was the public ſcene of
aćtion, to ſhew that he ſought not honour from men, (ch. 5. 41.) but
would put honour upon the lowly. His doćtrine and miracles would
not be ſo much oppoſed by the plain honeſt Galileans as they would be
} the proud and prejudiced rabbins, politicians, and grandees, at Jeru-
ſalem.
3. The occaſion itſelf was a marriage ; probably, one or both of the
parties were akin to our Lord Jeſus. The mother of Jeſús is ſaid to be
there, and not to be called, as Jeſus and his difciples were, which inti-
mates that ſhe was there as one at home. Obſerve the honour which
Chriſt hereby put upon the ordinance of marriage, that he graced the
ſolemnity of it, not only with his preſence, but with his firſt miracle ;
becauſe it was inſtituted and bleſſed in innocency, becauſe by it he would
Ítill ſeek a godly ſeed, becauſe it reſembles the myſtical union between
him and his church, and becauſe he foreſaw that in the papal kingdom, lj -
| As many as Chriſt loves, he rebukes and cliaſlens. He calls her Woman,
while the marriage-ceremony would be unduly dignified, and advanced
into a ſacrament, the married ſtate would be unduly vilifted, as inconſiſtent ||
with any ſacred funètion. There was a marriage—yºu.9, a marriage- ||
| r spºol (gi api, might be read, What is that to me and thee 2 What is it to
feaſt, to grace the ſolemnity. Marriages were uſually celebrated with
feſtivals, (Gen. 29. 22. Judg. 14. 10.) in token of jo
ſpect, and for the confirming of love. . . . . . . .
4. Chriſt and his mother and diſciples were principal gueſts at this en-
tertainment; The mother of Jeſus (that was her moſt honourable title)
was there ; no mention being made of Joſeph, we conclude him dead be-
fore this. Jeſus was called, and he came, accepted the invitation, and
Vol. IV. No. 85,
3. And when they wanted wine, the mother of
4. Jeſus ſaith
unto her, Woman, what have I to do with thee ? Mine
5. His mother ſaith unto the ſer-
6. And there |
i
8. And he
There were ſome few ſo ||
well diſpoſed as to believe in Chriſt, and to follow him, when he did no |
miracle : yet it was not likely that many ſhould be wrought upon till he
| ſometimes find ourſelves in straits, even then when we think ourſelves in
y and friendly re- || . . . . = . . . . - : * * w
|| to do with thee *, as Judges 11, 12. 2 Sam. 16. 10. Ezra 4.3. Matth.
| 8. 29. It therefore ſpeaks a reſentment, yet not at all inconfiſtent with
| we are told
! feaſted with them, te teach us to be reſpectful to our relations, and ſº-
ciable with them, 4hough they be mean. Chriſt was to come in a way
different from that of John Baptiſt, who came neither eating nor drinking,
Matth, 11. 18, 19. It is the wiſdom of the prudent to ſtudy how to
improve converſation rather than how to decline it. - f
There was a marriage, and Jeſus was called. Note, (1.). It is very de.. .
ſirable, when there is a marriage, to have Jeſus Chriſt preſent at it; to
have his ſpiritual gracious preſence, to have the marriage owned and
we zºº C. tº gº - .* || bleſſed by him, the marriage is then honourable indeed ; and th
the purifying of the Jews containing two or three firkins | y *> en honourable indeed ; and they that
marry in the Lord, (1 Cor. 7, 39.), do not marry without him. (2.)
They that would have Chriſt with them at their marriage, muſt invité
him by prayer ; that is the meſſenger that muſt be ſent to heaven for
him ; and he will come ; Thou shalt call, and I will anſwer. And he
will turn the water into wine. -
The diſciples alſo were invited, thoſe five whom he had called, ch. 1.
for as yet he had no more; they were his family, and were invited with
him. They had thrown themſelves upon his care, and they ſoon find,
though he had no wealth, he had good friends. Note, [1..] Thoſe that
beſpoken for them ; (ch. 12. 26.) Where I am, there shall my ſervant be.
[2.] Love to Chriſt is teſtified by a love to thoſe that are his, for his
Calvin
obſerves how generous the maker of the feaſt was, though he ſeems to
be but of ſmall ſubſtance, to invite four or five ſtrangers more than
he thought of, becauſe they were followers of Chriſt, which ſhews,
| faith he, there is more of freedom, and liberality, and true friendſhip,
in the converſation of ſome meaner perſons than among many of higher
rank.
II. The miracle itſelf.
1. They wanted wine, v. 3.
much was provided, yet all was ſpent.
In which obſerve, -
(1.) There was want at a feast ; though
While we are in this world we
the fulneſs of our ſufficiency. If alwaysJpending, perhaps all is ſpent are
; we are aware. (2.) There was want at a marriage-feast. Note, They
who, being married, are come to “care for the things of the world, must
expect trouble in the fleſh,” and count upon diſappointment. (3.) It
ſhould ſeem, the occaſion of this want was, Chriſt and his diſciples, be-
| cauſe there were more company than they expe&ted when the proviſion
. made ; but they who ſtraiten themſelves for Chriſt, ſhall not loſe by
IIIls . - . . ! -
2. The mother of Jeſus ſolicited him to affiſt her friends in this ſtrait.
} (v. 3...5.) what paſſed between Chriſt and his mother, upon
this occaſion. . . . . . . . ‘. . . . . .
(1.) She acquaints him with the plunge they were at ; (v. 3.) She
ſaith unto him, They have no wine. Some think that ſhe did not expe&t
from him any miraculous ſupply, (he having as yet wrought no mirable,)
but that ſhe would have him make ſome decent, excuſe to the company,
and make the beſt of it to ſave the bridegroom’s reputation, and keep
him in countenance ; or (as Calvin ſuggeſts) would have him make up
the want of wine with ſome holy profitable diſcourſe, But, moſt pro-
bably, ſhe looked for a miracle ; for ſhe knew he was now appearing as
the great Prophet, like unto. Moſes, who ſo often ſeaſonably ſupplied the
wants of Iſrael; and though this was his firſt public miracle, perhaps he
had ſometimes relieved her and her huſband in their low eſtate. The
| bridegroom might have ſent out for more wine, but ſhe was for going to
the Fountain-head. Note, [1..] We ought to be concerned for the
wants and ſtraits of our friends, and not ſeek our own things only. [2.]
In our own and our friends’ ſtraits it is our wiſdom and duty to apply
ourſelves to Chriſt by prayer. [3.] In our addreſſes to Chriſt, we muſt
not preſcribe to him, but humbly ſpread our caſe before him, and then
refer ourſelves to him to do as he pleaſes. . . . . .
(2.) He gave her a reprimand for it, for he ſaw more amiſs in it than
we do, elſe he had not treated it thus. . . .
Here is, [1..] The rebuke itſelf; Woman, what have I to
\
do with thee?
not Mother. When we begin to be aſſuming, we ſhould be minded
what we are, men and women, frail, fooliſh, and corrupt. The queſtion,
us, if they do want? But it is always uſed as we render it, What have F
the reverence and ſubjećtion which he paid to his mother, according to
the fifth commandment; (Luke 2.5l.) for there was a time when it
was Levi’s praiſe, that he ſaid to his father, 1.have not known him, Deut.
. . . . ST. JoHN, II.
Water turned into Wine.
33. 9. Now this was intended to be, First, A check to his mother for || and to attend both his time and his way for ſupply ; “Whatſoever he

interpoſing in a matter which was the aët of his Godhead, which had no
dependence on her, and which ſhe was not the mother of Though, as
Man, he was David’s Son, and her’s ; yet, as God, he was David’s Lord,
and her’s, and he would have her know it. The greateſt advancements
muſt not make us forget ourſelves and our place, nor the familiarity
which the covenant of grace admits us to, breed contempt, irreverence,
or any kind or degree of preſumption. Secondly, It was an inſtruction to
others of his relations, (many of whom were preſent here,) that they muſt ||
never expect him to have any regard to his kindred according to the fleſh,
in his working of miracles, or that therein he ſhould gratify them, who in
this \matter were no more to him than other people. In the things of
God we muſt not know faces. Thirdly, It is a ſtanding teſtimony againſt
that idolatry which he foreſaw his church would in after-ages fink into,
in giving undue honours to the virgin Mary; a crime which the Roman
catholics, as they call themſelves, are notoriouſly guilty of, when they
call her the queen of heaven, the ſalvation of the world, their mediatrix,
their life and hope; not only depending upon her merit and interceſſion,
but beſeeching her to command her Son to do them good; “Monſtrate
eſſe matrem—Shew that thou art his mother. Juſſu matris impera ſal-
vatori–Lay thy maternal commands on the Saviour.” Does he not
here expreſsly ſay, when a miracle was to be wrought, even in the days
of his humiliation, and his mother did but tacitly hint an interceſſion,
Woman; what have I to do with thee P This was plainly deſigned either
to prevent or aggravate ſuch groſs idolatry, ſuch horrid blaſphemy.
The Son of God is appointed our Advocate with the Father ; but
the mother of our Lord was never deſigned to be our advocate with the
Som.
[2.] The reaſon of this rebuke; Mine hour is not yet come. For
every thing Chriſt did, and that was done to him, he had his hour, the
.fired time and the fittest time, which was punétually obſerved. First,
“Mine hour for working miracles is not yet come.” Yet afterward he
wrought this, before the hour, becauſe he ſaw it would confirm the faith
of his infant-diſciples, (v. 11.) which was the end of all his miracles : ſo
that this was an earneſt of the many miracles he would work when his
hour was come. Secondly, “Mine hour of working miracles openly is
not yet come ; therefore do not talk of it thus publicly.” Thirdly, “Is
ºnot the hour of my exemption from thine authority yet come, now that I
have begun to act as a Prophet?” So Gregory Nyſſen. Fourthly, “ Mine
hour for working this miracle is not yet come.” His mother moved him
to help them when the wine began to fail; (ſo it may be read, v. 3.) but
his hour was not yet come till it was quite ſpent, and there was a total
want; not only to prevent any ſuſpicion of mixing ſome of the wine that
was left, with the water, but to teach us that man’s extremity is God’s
opportunity to appear for the help and relief of his people. Then his
hour is comé, when we are reduced to the utmoſt ſtrait, and know not
what to do. This encouraged thoſe that waited for him, to believe that
though his hour was not yet come, it would come. Note, The delays of
mercy are not to be conſtrued the denials of prayer. At the end it shall
Jpeak. - -
. (3.) Notwithſtanding this, ſhe encouraged herſelf with expectation
that he would help her friends in this ſtrait, for ſhe bid the ſervants ob-
Jérve his orders, v. 5.
!
[1]. She took the reproof very ſubmiſſively, and did not reply to it.
It is beſt not to deſerve reproof from Chriſt, but next beſt to be meek
and quiet under it, and to count it a kindneſs, Pſ. 141. 5. -
[2.] She kept her hope in Chriſt’s mercy, that he would yet grant
her deſire. When we come to God in Chriſt for any mercy, two things
diſcourage us. First, Senſe of our own follies and infirmities; “Surely
ſuch imperfect prayers as our’s cannot ſpeed.” Secondly, Senſe of our
Lord’s frowns and rebukes. Afflićtions are continued, deliverances de-
layed, and God ſeems angry at our prayers; this was the caſe of the mo.
ther of our Lord here, and yet ſhe encourages herſelf with hope that he
will at length give in an anſwer of peace ; to teach us to wreſtle with
God by faith and fervency in prayer, even then when he ſeems in his pro-
vidence to walk contrary to us. We muſt against hope believe in hope,
Rom. 4, 18. -
[3] She dire&ted the ſervants to have an eye to him immediately, and
not to make their applications to her, as, it is probable, they had done.
She quits all pretenſions to an influence upon him, or interceffon with him;
let their ſouls wait only on him, Pſ, 62.5. -
[4.] She direéted them punétually to obſerve his orders, without diſ-
puting, or aſking queſtions. Being conſcious to herſelf of a fault in pre-
Jºribing to him, ſhe cautions the ſervants to take heed of the ſame fault, |
|muſt not be objećted againſt. t
|cion of cheat or colluſion; for,
ſaith unto you, do it, though you may think it ever ſo improper. If he
ſaith, Give the gueſts water, when they call for wine, do it. If he ſaith,
Pour out from the bottoms of the veſſels that are ſpent, do it. He can
make a few drops of wine multiply to ſo many draughts.” Note, Thoſe
| that expect Chriſt's favours, muſt with an implicit obedience obſerve his
orders. The way of duty is the way to mercy ; and Chriſt's methods
- * - )
(4.) Chriſt did at length miraculouſly ſupply them; for he is often'
better than his word, but never worſe. . . . . . . . . º.
[I.] The miracle itſelf was, turning water into wine; the ſubſtance of
water acquiring a new form, and having all the accidents and qualities of
wine. Such a transformation is a miracle ; but the popiſh transubstan-
tiation, the ſubſtance changed, the accidents remaining the ſame, is a
monſter. By this Chriſt ſhewed himſelf to be the God of nature, who
maketh the earth to bring forth wine, Pſ. 104. 14, 15. The extraćting of
the blood of the grape every year from the moiſture of the earth, is no
leſs a work of power, though, being according to the common law of
nature, it is not ſuch a work of wonder, as this. The beginning of
Moſes' miracles, was, turning water into blood; (Exod. 4. 9. ch. 7. 20.)
| the beginning of Chriſt’s miracles, was, turning water into wine; which
intimates the difference between the law of Moſes and the goſpel of
| Chriſt. The curſe of the law turns water into blood, common comforts:
| into bitterneſs and terror ; the bleſſing of the goſpel turns water into
| wine. Chriſt hereby ſhewed that his errand into the world was to
| heighten and improve creature-comforts to all believers, and make them
comforts indeed. Shiloh is ſaid to wash his garments in wine, (Gen.
49. 11.) the water for waſhing being turned into wine. And the
| goſpel call is, Come ye to the waters and buy wine, Iſa. 55. 1. ;
[2.] The circumſtances of it magnified it, and freed it from all ſuſpi-
First, It was done in water-pots ; (v. 6.) There were ſet there ſix
water-pots of stone. Obſerve, 1. For what uſe theſe water-pots were in-
tended—for their legal purifications from ceremonial pollutions, enjoined
by the law of God, and many more by the tradition of the elders. The
Jews eat not, except they wash often, (Mark 7. 3.) and they uſed much
water in their waſhing, for which reaſon here were fix large water-pots
provided. It was a ſaying among them, “Qui multa utitur aqua in la-
vando, multas conſequetur in hoc mundo divitias—He who uſes much
water in waſhing, will gain much wealth in this world.” 2. To what uſe
Chriſt put them, quite different from what they were intended; to be the
receptacles of the miraculous wine. Thus Chriſt came to bring in the
grace of the goſpel, which is as wine, that cheereth God and man, (Judg.
9. 13.) inſtead of the ſhadows of the law, which were as water, weak
and beggarly elements. Theſe were water-pots that had never been uſed
to have wine in them ; and of stone, which is not apt to retain the ſcent
of former liquors, if ever they had had wine in them. They contained
two or three firkins apiece; two or three meaſures, baths, or ephahs: the
quantity is uncertain, but very conſiderable. We may be ſure that it
was not intended to be all drank at this feaſt, but for a further kindneſs
to the new-married couple, as the multiplied oil was to the poor widow,
out of which ſhe might pay her debt, and live of the rest, 2 Kings 4.7.
Chriſt gives like himſelf; gives abundantly, according to his riches in
glory. It is the penman’s language to ſay, They contained two or three
Jirkins, for the Holy Spirit could have aſcertained juſt how much ; thus
ch. 6. 19, to teach us to ſpeak cautiouſly, and not confidently, of thoſe
things whereof we have not good aſſurance. r
Secondly, The water-pots were filled up to the brim by the ſervants at
Chriſt’s word, v. 7. As Moſes, the ſervant of the Lord, when God
bid him, went to the rock, to draw water ; ſo theſe ſervants, . when
Chriſt bid them, went to the water, to fetch wine. Note, Since no dif-
ficulties can be oppoſed to the arm of God’s power, no improbabilities are
to be obječted againſt the word of his command. *
Thirdly, The miracle was wrought ſuddenly, and in ſuch a manner as
greatly magnified it. As ſoon as they had filled the water-pots, pre-
ſently he ſaid, Draw out now ; (v. 8.) and it was done, -
1. Without any ceremony, in the eye of the ſpectators. One would
have thought, as Naaman, he ſhould have come out, and stood, and called
on the name of God, 2 Kings 5, 11. , No, he fits ſtill in his place, ſays
not a word, but wills the thing, and ſo works it. Note, Chriſt does
| great things and marvellous, without noiſe, works manifeſt changes in a
hidden way. Sometimes Chriſt, in working miracles, uſed words and
figms, but it was for their ſakes that stood by, ch. 11. 47.
2. Without any heſitation or uncertainty in his own breaſt. He did
ST, JOHN, II.
Temple-merchandiſe puniſhed.

not ſay, Draw out now, and let me taste it, queſtioning whether the thing
were done as he willed it or no ; but, with the greateſt .#
nable, though it was his first miracle, he recommends it to the maſter of,
the feaſt first, ... As he knew what he would do, foxhei knew what hei
could do, and made no effay in his work; but all was good, very godd,
even in the beginning. . . . . . . . . . . . . .'; . . ." . . . . . . . . . . .
:: Our Lord Jeſus direéted the ſervants, , , ; ; sº, ºg tº
(1.) To draw it out ; not to let it alone in the veſſels to brºadmired,
but to draw it out, to be drank. Note, [1.j Chriſt’s works are all for
ºſt ; he gives no man a talent to be buried, but to be traded with. Has
he turned thy water into wine, given thee knowledge and grace It is
to profit withal ; and therefore draw out now. [2.] Thoſe that would
know Chriſt, muſt make trial of him, muſt attend upon him in the uſe
of ordinary means, and then may expect extraordinary influences. That
which is laid up for all that fear God, is wrought for thoſe that trust in
him, (Pſ. 31. 19.) that by the exerciſe of faith draw out what is laid
º 2.) To preſent it to the governor of the feast. Some think that this
governor of the feast was only the chief gueſt, that ſat at the upper end
of the table; but if ſo, ſurely our Lord Jeſus ſhould have had that place,
. . . . .
". . . . .
for he was, upon all accounts, the principal Gueſt ; but, it ſeems, an- |
other had the uppermoſt room, probably, one that loved it, (Matth.
23. 6.) and choſe it, Luke 14. 7. And Chriſt according to his own
rulo, ſat down in the lowest room ; but, though he was not treated as the
Maſter of the feaſt, he kindly approved himſelf a Friend to the feaſt, and || - -
| of the Father. He alſo diſcovered the nature and end of his office; the
if not its Founder, yet its beſt Benefactor. Others think that this go-
vernor was the inſpector and monitor of the feaſt ; the ſame with Plu-
tarch’s Symposiarcha, whoſe office it was to ſee that each had enough, and ||
| Meſſiah. . . . .
none did exceed, and that there were no indecencies or diſorders. Note,
Feaſts have need of governors, becauſe too many, when they are at
feaſts, have not the government of themſelves. Some think that this
governor was the chaplain, ſome prieſt or Levite that craved a bleſfing,
and gave thanks, and Chriſt would have the cup brought to him, that
he might bleſs it, and bleſs God for it; for the extraordinary tokens of
Chriſt’s preſence and power were not to ſuperſede or juſtle out, the or- |
dinary rules and methods of piety and devotion. -
• Fourthly, The wine which was thus miraculouſly provided, was of the
beſt and richeſt wine, which was acknowledged by the governor of the
feaſt; and that it was really ſo, and not his fancy, is certain, becauſe he
knew not whence it was, v. 9, 10. 1. It was certain that this was wine.
The governor knew that when he drank it, though he knew not whence
it was ; the ſervants knew whence it was, but had not yet taſted it. If the
taſter had ſeen the drawing of it, or the drawers had had the taſting of
it, ſomething might have been imputed to fancy ; but now no room is
left for ſuſpicion. 2. That it was the beſt wine. Note, Chriſt’s works
commend themſelves even to thoſe that know not their Author. The
produćts of miracles were always the beſt in their kind. This wine had
a stronger body, and betterflavour, than ordinary. This the governor of
the feaſt takes notice of to the bridegroom, with an air of pleaſantneſs,
as uncommon. (1.) The common method was otherwiſe. Good wine
gueſts have their heads clear, and their appetites freſh, and can reliſh it,
and will commend it; but when they have well drunk, when their heads
are confuſed, and their appetites palled, good wine is but thrown away ||
upon them, worſe will ſerve them. See the vanity of all the pleaſures
of ſenſe; they ſoon ſurfeit, but never ſatisfy ; the longer they are en-
joyed, the leſs pleaſant they grow. (2.) This bridegroom obliged his
friends with a reſerve of the beſt wine for the grace-cup ; Thou hast kept
the good wine until now ; not knowing whom they were indebted to for
this good wine, he returns the thanks of the table to the bridegroom.
She did not know that I gave her corn and wine, Hoſ. 2. 8.
Now, [1..] Chriſt, in providing thus plentifully for the gueſts, though
he hereby allows a ſober cheerful uſe of wine, eſpecially in times of re-
joicing, (Neh. 8, 10.) yet he does not invalidate his own caution, nor
invade it, in the leaſt, which is, that our hearts be not at any time, no
not at a marriage feaſt, over-charged with ſurfeiting and drunkenneſs,
Luke 21. 34. When Chriſt provided ſo much good wine for them that
had well drank, he intended to try their ſobriety, and to teach them how ||
to abound, as well as how to want.
virtue; but if Divine Providence give us abundance of the delights of
ſenſe, and Divine Grace enable us to uſe them moderately, this is ſelf- ||
denial that is praiſe-worthy. He alſo intended that ſome ſhould be left
for the confirmation of the truth of the miracle to the faith of others.
taught, or, at leaſt, were now ſo well awed by the preſence of Chriſt,
that node of then abſed this ºwine, to exceſs. . . Theſe two conſidera-
tions, drawn from this; ſtory, may be ſufficient at any time to fortify us
againſt temptations to intemperance. . . First, That our meat. and drink
are the gifts ºf God’s bounty to us, and we owe our liberty to-uſe them,
and-our-com ort in the 'uſe of them, to the mediation of Chriſt ; it is
therefore, ungrateful, and impious to abuſe them. . Secondly, That;
wherever, we are, Chriſt has his eye upon us; we ſhould eat bread befºre:
God, (Exod. 18, 12.) and then, we ſhould not feed ourſelves without
fear,: , ſº * d - * : * *"... • * *.x, & e
* . . . - . . . • " - . - - . “ , ”; º; ... . . . . . . . . ).
[2.] He has given us a ſpecimen of the method he takes, in -dealing :
with thoſe that deal with him, which is, to reſerve the best for the last;
and therefore they muſt deal upon trust. The recompenſe of their ſer-
vices and ſufferings is reſerved for the other world; it is a glory to be.
revealed. The pleaſures of ſin give their colour, in the cups but at the
last bite ; but the pleaſures of religion will be pleaſures for evermore...i.a.
In the concluſion of this ſtory, v. 11. we are told, - . . . . * *
. . . ; ; ; ; ; ; ; ; ; ; ;...
~ First, That this was the beginning of miracles which Jeſus did. Many,
miracles had been wrought concerning him at his birth and baptiſm, and,
he himſelf was the greateſt Miracle of all ; but this was the firſt that
was wrought by him. He could have wrought miracles; when he diſ-,
puted with the doćtors, but his hour was not come. He had, power,
but there was a time of the hiding of his power. . . . . . . . . . . .
Secondly, That herein he manifested his glory; hereby he proved him.
ſelf to be the Son of God, and his glory to be that of the Only begotten
power of a God, and the grace of a Saviour appearing in all his miracles,
and particularly in this, manifeſted the glory of the long expected
Thirdly, That his diſciples believed on him. Thoſe whom he had called
(ch. 1.) who had ſeen no miracle, and yet followed him, now ſaw this,
ſhared in it, and had their faith ſtrengthened by it. Note, 1. Evenithe
faith that is true, at firſt is but weak. The ſtrongeſt men were once
babes, ſo were the ſtrongeſt chriſtians. 2. The manifeſting of the glory
of Chriſt is the great confirmation of the faith of chriſtians. . . .
12. After this, he went down to Capernaum, he, and
his mother, and his brethren, and his diſciples, and they
continued there not many days. 13. And the Jews' paſſ-
over was at hand, and Jeſus went up to Jeruſalem, 14.
And found in the temple thoſe that ſold oxen, and ſheep,
and doves, and the changers of money, ſitting : 15. And
when he had made a ſcourge of ſmall cords, he drove them
all out of the temple, and the ſheep, and the oxen; and
poured out the changers’ money, and overthrew the
tables; 16. And ſaid unto them that ſold doves, Take
theſe things hence; make not my Father's houſe an houſe
Temperance perforce, is a thankleſs ||
And we have reaſon to think that the gueſts at this table were ſo well
is brought out to the beſt advantage at the beginning of a feaſt, when the of merchandiſe. 17. And his diſciples remembered that
it was written, The zeal of thine houſe hath eaten me up.
18. Then anſwered the Jews, and ſaid unto him, What
ſign ſheweſt thou unto us, ſeeing that thou doeſt theſe
|things 2. 19. Jeſus anſwered and ſaid unto them, Deſtroy
this temple, and in three days I will raiſe it up. 20. Then
ſaid the Jews, Forty and ſix years was this temple in build-
ing, and wilt thou rear it up in three days? 21. But he
ſpake of the temple of his body, 22. When therefore he
was riſen from the dead, his diſciples remembered that he
had ſaid this unto them : and they believed the ſcripture,
and the word which Jeſus had ſaid. . . . . . . .
. Here we have, # . . . -
I. The ſhort viſit Chriſt made to Capernaum, v, 12. It was a large
and populous city, about a day’s journey from Cana; it is called his own
city, (Matth. 9. 1.), becauſe he made it his head-quarters in Galilee, and
what little reſt he had, was there. It was a place of concourſe, and
therefore, Chriſt choſe it, , that the fame of his doćtrine and miracles
might from thence ſpread the further. , Qbſerve,
i. The company, that attended him thither ; his mother, his brethren,
$ -
and his diſciples. Wherever Chriſt went, (1.) He would not go alone,
but would take thoſe with him, who had put themſelves under his con-
dućt, that he might inſtrućt them, and they might atteſt his miracles.
§ He could not go alone, but they would follow him, becauſe they
liked the ſweetneſs either of his doćtrine or of his wine, ch. 6. 26. His
mother, though he had lately given her to underſtand that in the works
of his miniſtry he ſhould pay no more reſpect to her than to any other
perſon, yet followed him; not to intercede with him, but to learn of
him. His brethren alſo and relations, who were at the marriage, and
were wrought upon by the miracle there, and his diſciples, who attended
him wherever he went. It ſhould ſeem, people were more affected with
Chriſt’s miracles at firſt than they were afterward, when cuſtom made
them ſeem leſs ſtrange. -
2. His continuance there, which was at this time not many days, de-
ſigning now only to begin the acquaintance he would afterward improve
there. Chriſt was ſtill upon the remove, would not confine his uſeful-
neſs to one place, becauſe many needed him. And he would teach his
followers to look upon themſelves but as ſojourners in this world; and
his miniſters to follow their opportunities, and go where their work led
them. We do not now find Chriſt in the ſynagogues, but he privately
inſtrućted his friends, and thus entered upon his work by degrees. It is
good for young miniſters to accuſtom themſelves to pious and edifying
diſcourſe in private, that they may with the better preparation, and
greater awe, approach their public work. He did not ſtay long at Ca-
pernaum, becauſe the paſſover was at hand; and he muſt attend it at Je-
ruſalem ; for every thing is beautiful in its ſeaſon. The leſs good muſt
give way to the greater, and all the dwellings of Jacob muſt vail to the
ates of Zion. *- - º
II. The paſſover he kept at Jeruſalem; it is the first after his baptiſm,
sT. JoHN, II,
Temple-merchandiſe puniſhed.
fying that they were without blemish, would be a confiderable revenue to
them. Great corruptions in the church owe their riſe to the love of
money, 1 Tim. 6. 5, 10. Secondly, They changed money, for the con-
venience of thoſe that were to pay a half-ſhekel in ſpecie every year, by
way of poll, for the ſervice of the tabernacle; (Exod. 30. 12.) and, no
doubt, they got by it. r
[2.] What courſe our Lord took to purge out thoſe corruptions.
He had ſeen theſe in the temple formerly, when he was in a private ſta-
tion ; ... went about to drive them out till now, when , he had
taken upon him the public charaćter of a Prophet. He did not complain
to the chief prieſts, for he knew they countenanced thoſe corruptions.
JBut he himſelf, - - -
First, Drove out the sheep and oxen, and thoſe that ſold them, out of
the temple. He never uſed force to drive any into the temple, but only
to drive thoſe out that profaned it. He did not ſeize the ſheep
and oxen for himſelf, did not distrain and impound them, though he
found them damage faiſſant—actual tre/paſſers upon his Father's ground ;
he only drove them out, and their owners with them. He made a
ſcourge of ſmall cords, which, probably, they had led their ſheep and
oxen with, and thrown them away upon the ground, thence Chriſt ga-
thered them. Sinners prepare the ſcourges with which they themſelves
will be driven out from the temple of the Lord. He did not make a
ſcourge to chaſtiſe the offenders, (his puniſhments are of another nature,)
but only to drive out the cattle ; he aimed no further than at reformation.
See Rom. 13. 3, 4. 2 Cor. 10.8. • * .
Secondly, He poured out the changers’ money, rô ºpp.2–the ſmall
money—the Nummorum Famulus. In pouring out the money, he ſhewed
his contempt of it ; he threw it to the ground, to the earth as it was.
In overthrowing the tables, he ſhewed his diſpleaſure againſt thoſe that
and the evangeliſt takes notice of all the paſſovers he kept henceforward,
which were four in all, the fourth, that at which he ſuffered, (three
years after this,) and half a year was now paſt fince his baptiſm. Chriſt,
being made under the law, obſerved the paſſover at Jeruſalem ; ſee Exod.
23. 17. Thus he taught us by his example a ſtrićt obſervance of divine
inſtitutions, and a diligent attendance on religious aſſemblies. He went
up to Jeruſalem when the paſſover was at hand, that he might be there
with the firſt. It is called the Jews’ pºſſover, becauſe it was peculiar to
them ; (Chriſt is our Paſſover ;) now ſhortly God will no longer own
it for his. Chriſt kept the paſſover at Jeruſalem yearly ever ſince he
was twelve years old, in obedience to the law ; but now that he is en-
tered upon his public miniſtry, we may expect ſomething more from him
than before ; and two things we are here told he did there.
I. He purged the temple, v. 14...17. Obſerve here,
(1.) The firſt place we find him in at Jeruſalem, was, the temple, and, I
it ſhould ſeem, he did not make any public appearance till he came |
thither ; for his preſence and preaching there, were that glory of the
latter houſe, which was to exceed the glory of the former, Hag. 2. 9.
It was foretold, (Mal. 3. 1.) I will ſend my mºſſenger, John Baptiſt; he
never preached in the temple, but the Lord, whom ye ſeek, he ſhall ſud-
denly come to his temple, ſuddenly after the appearing of John Baptiſt;
fo that this was the time, and the temple the place, when, and where,
the Meſfiah was to be expected.
2.) The firſt work we find him at in the temple, was, the purging of
it; for ſo it was foretold there, (Mal. 3, 2, 3.) “He ſhall fit as a Re-
finer and purify the ſons of Levi.” Now was come the time of reforma-
tion. Chriſt came to be the great Reformer ; and, according to the
method of the reforming kings of Judah, he firſt purged out what was
amiſs, (and that uſed to be paſſover-work too, as in Hezekiah’s time,
2 Chron. 30. 14, 15. and Joſiah’s, 2 kings 23, 4, &c.) and then taught
them to do well. Firſt purge out the old leaven, and then keep the feaſt.
Chriſt's defign in coming into the world, was, to reform the world; and
he expe&ts that all who come to him, ſhould reform their hearts
and lives, Gen. 35. 2. And this he has taught us by purging the
temple. - -
See here, [1..] What were the corruptions that were to be purged
out. He found a market in one of the courts of the temple, that which
was called the court of the Gentiles, within the mountain of that houſe.
There, Firſt, They ſold oven, and sheep, and doves, for ſacrifice ; we
will ſuppoſe, not for common uſe, but for the convenience of thoſe who
came out of the country, and could not bring their ſacrifices in ſpecie
along with them ; ſee Deut. 14. 24.26. This market perhaps had been
kept by the pool of Betheſda, (ch. 5. 2.) but was admitted into the
temple by the chief prieſts, for filthy lucre ; for, no doubt, the rents
make religion a matter of worldly gain. Money-changers in the temple
are the ſcandal of it. Note, In reformation, it is good to make thorough
work; he drove them all out ; and not only threw out the money, but,
in over-turning the tables, threw out the trade too. -
Thirdly, He ſaid to them that ſold doves, (ſacrifices for the poor,) Take
thºſe things hence, The doves, though they took up leſs room, and were
a leſs nuiſance than the oxen and ſheep, yet muſt not be allowed there,
The ſparrows and ſwallows were welcome, that were left to God’s provi- .
dence, (Pſ. 84. 3.) but not the doves that were appropriated to man’s
profit. God’s temple muſt not be made a pigeon-houſe. But ſee Chriſt's,
‘prudence in his zeal. When he drove out the ſheep and oxen, the
owners might follow them ; when he poured out the money, they might
gather it ap again ; but if he had turned the doves flying, perhaps they
could not have been retrieved ; therefore to them that ſold doves, he
ſaid, Take theſe things hence. Note, Diſcretion muſt always guide and
govern our zeal, that we do nothing unbecoming ourſelves, or miſchievous
to others. - g -
Fourthly, He gave them a good reaſon for what he did ; “ Make not
my Father’s houſe a houſe of merchandiſe.” Reaſon for convićtion
ſhould accompany force for corre&tion. - -
1. Here is a reaſon why they ſhould not profane the temple ; becauſe
it was the houſe of God, and not to be made a houſe of merchandiſe.
Merchandiſe is a good thing in the exchange, but not in the temple.
This was, (1.) To alienate that which was dedicated to the honour of
God; it was ſacrilege ; it was robbing God. (2.) It was to debaſe that
which was ſolemn and awful, and to make it mean. (3.) It was to diſ-
turb and diſtraćt thoſe ſervices in which men ought to be moſt ſolemn,
ſerious, and intent. It was particularly an affront to the ſons of the
ſtranger, in their worſhip to be forced to herd themſelves with the ſheep and
oxen, and to be diſtracted in their worſhip by the noiſe of a market, for
this market was kept in the court of the Gentiles. (4.) It was to make
the buſineſs of religion ſubſervient to a ſecular intereſt ; for the holineſs
of the place muſt advance the market, and promote the ſale of their com-
modities. Thoſe make God’s houſe a houſe of merchandiſe, [1..]
Whoſe minds are filled with cares about worldly buſineſs, when they are
attending on religious exerciſes, as thoſe, Amos 8. 5. Ezek. 33. 31.
[2.] Who perform divine offices for filthy lucre, and ſell the gifts of the
Holy Ghoſt, A&ts 8, 18. }
2. Here is a reaſon why he was concerned to purge it ; becauſe it is
ºny Father’s houſe. And, (1.) Therefore he had authority to purge it,
for he was faithful, as a Son, over his own houſe, Heb. 3. 5, 6. In
calling God his Father, he intimates that he was the Meſſiah, of whom
it was ſaid, He shall build a houſe for my name, and I will be his Father,
2 Sam. 7. 12, 13. (2.) Therefore he had a zeal for the purging of it;
a
for ſtanding there, and fees for ſearching the beaſts fold there, and certi-
|
“It is my Father’s houſe, and therefore I cannot bear to ſee it profaned,
. . . . ST, John, II,
Chriſt's Death and Reſurreàion foretold.
and him-diſhonoured,” Note, ff God be our Father in heaven, and it
be therefore our defire that his name may be ſanétified, it cannot but be
our grief to ſee it polluted. - . . . . . . • , • * .
‘Chriſt's purging of the temple thus may juſtly be reckoned among his
wonderful works. Inter omnia signa quae fecit Dominus, hoc mihi widelur
effé mirabilius—Qf all Christ’s wonderful works, this appears to me the
nost wonderful. Hieron. Confidering, [1..] That he did it without the
assistance of any of his friends; probably, it had been no hard matter to
have raiſed the mob, who had a great veneration for the temple, againſt.
theſe profaners of it; but Chriſt never countenanced any thing that was ||
tumultuous or diſorderly. . There was none to uphold, but his own arm
did it. . [2.] That he did it without the ressistance of any of his enemies,
either the market-people themſelves, or the chief prieſts that gave them
their licences, and had the Poſt Templi–Temple force at their command.
But the corruption was too plain to be juſtified ; finners’ own conſciences
are reformers’ beſt friends ; yet that was not all, there was a divine
power put forth herein, a power over the ſpirits of men ; and in this
non-reſiſtence of theirs that ſcripture was fulfilled, (Mal. 3. 2, 3.) Who
shall stand, when he appears 2 w
Lastly, Here is the remark which his diſciples made upon it; (v. 17.)
They remembered that it was written, The zeal of thine houſe hath eaten me.
alp. They were ſomewhat ſurpriſed at firſt, to ſee him whom they were
direéted to as the Lamb of God, in ſuch a heat, and him whom they be-,
lieved to be the King of Iſrael, take ſo little ſtate upon him as to do this
himſelf; but one ſcripture came to their thoughts, which taught them
to reconcile this ačtion both with the meekneſs of the Lamb of God, and
with the majeſty of the King of Iſrael; for David, ſpeaking of the Meſ.
ſiah, takes notice of his zeal for God’s houſe as ſo great, that it even ate
him up, it made him forget himſelf, Pſal. 69. 9. Obſerve,
(1.) The diſciples came to underſtand the meaning of what Chriſt
did, by remembering the ſcriptures; They remembered now that it was
written. Note, The word of God and the works of God do mutually
explain and illuſtrate each other. Dark ſcriptures are expounded by
their accompliſhment in providence, and difficult providences are made
eaſy by comparing them with the ſcriptures. See of what great uſe it
is to the diſciples of Chriſt to be ready and mighty in the ſcriptures,
and to have their memories well-ſtored with ſcripture-truths, by which
they will be furnished for every good work. -
(2.) The ſcripture they remembered was very appoſite ; The zeal of
thine houſe has eaten me up. David was in this a type of Chriſt, that he
was zealous for God’s houſe, Pſ. 132. 2, 3. What he did for it was with
all his might ; ſee 1 Chron. 29. 2. The latter part of that verſe, (Pſ.
69. 9.) is applied to Chriſt, (Rom. 15. 3.) as the former part of it
here. All the graces that were to be found among the Old Teſtament
ſaints, were eminently in Chriſt, and particularly this of zeal for the
houſe of God, and in them, as they were patterns to us, ſo they were
types of him. Obſerve, [1..] Jeſus Chriſt was zealouſly affected to the
houſe of God his church, loved it, and was always jealous for its honour
and welfare. [2.] This zeal did even eat him up ; it made him humble
himſelf, and ſpend himſelf, and expoſe himſelf. My zeal has conſumed ºne,
Pſ. 119. 139, Zeal for the houſe of God forbids us to conſult our own
credit, eaſe, and ſafety, when they come in competition with our duty
and Chriſt’s ſervice, and ſometimes carries on our ſouls in our duty ſo far
and ſo faſt, that our bodies-cannot keep pace with them, and makes us
as deaf as our Maſter was to thoſe who ſuggeſted, Spare thyſelf. The
grievances here redreſſed might ſeem but ſmall, and ſuch as ſhould have
been connived at ; but ſuch was Chriſt’s zeal, that he could not bear
even them that ſold and bought in the temple. Si ibi ebrios inveniret quid.
ficeret Dominus P (faith St. Auſtin.) “If he had found drunkards in
the temple, how much more would he have been diſpleaſed l’”
2. Chriſt, having thus purged the temple, gave a ſign to thoſe who
demanded it, to prove his authority for ſo doing. Obſerve here,
º Their demand of a ſign ; Then anſwered the Jews, that is, the
multitude of the people, with their leaders. Being Jews, they ſhould
rather ſtood by him, and affiſted him to vindicate the honour of their
temple; but, inſtead of that, they obječted againſt it. Note, They who
apply themſelves in good earneſt to the work of reformation, muſt ex-
pećt to meet with oppoſition. And when they could objećt nothing
againſt the thing itſelf, they queſtioned his authority to do it; “ Iſ'hat
Jign shewest thou unto us, to prove thyſelf authorized and commiſſioned to
do theſe things " It was indeed a good work to purge the temple; but
what had he to do to undertake it, who was in no office there 2 they look-
ed upon it as an ačt of juriſdićtion, and that he muſt prove himſelf a
prophet, glea more than a prophet. But was not the thing itſelf fign
Vol. IV. No. 86. -
enough His ability to drive ſo many from their poſts; without oppoff.
tion, was a proof of his authority ; he that was armed with ſuch a di-
| wine power, was ſurely armed with a divine commiſſión. What ailed theſe.
buyers and ſellers, that they fled, that they were driven back? Surely it was
at the prºſence of the Lord, (Pſ. 114, 5, 7.) no leſs a preſence.
- (?:) Chriſt’s anſwer to this demand, v.19. He did not immediately
| work a miracle to convince them, but gives them a fign in ſomething to
come; the truth of which muſt appear by the event, according to Deut.
18. 21. &- . . . - -
Now, [1] The fign that he gives them, is, his own death and reſur-
rection. He refers them to that which would be. First, His last fign.
If they would not be convinced by what they ſaw and heard, lét them
wait. Secondly, The great ſign to prove him to be the Meſſiah ;, för, con-
cerning him it was foretold that he ſhould be bruiſed, (Iſa. 53:5.)-gut
off, (P. 9, 26.) and yet that he ſhould not ſee corruption, Pſ. 16,210.
Theſe things were fulfilled in the bleſſed Jeſus, and therefore; truly
he º: the Son of God, and had authority in the temple, his Father’s,
houſe. , ; : . . . * ºf . * * : .
[2] He foretells his death and reſurre&tion, not in plain terms, as
he often did to his diſciples, but in figurative expireſfions; as afterward,
when he gave this for a fign, he called it the ſign of the prophet Jonas, ſo
here, Destroy this temple, and in three days I will raiſe it up.…Thus
ſpake he to them who were willingly ignorant in parables, that they might
not perceive, Matth. 13. 13, 14. They that will not ſee, ſhall not ſee.
Nay this figurative ſpeech uſed here, proved ſuch a stumbling-block.to
them, that it was produced in evidence againſt him, at his trial, to prove
him a blaſphemer, Matth. 26.60, 61. Had they humbly aſked him
the meaning of what he ſaid, he would have told them, and it had been
a favour of life unto life to them, but they were reſolved to cavil, and it
proved a ſavour of death unto death. They that would not be convinced,
were hardened, and the manner of the expreſſion of this predićtion occa-
fioned the accompliſhment of the predićtion itſelf. - *.
Firſt, He foretells his death by the Jews’ malice, in theſe words,
Deſtroy ye this temple ; that is, “Ye will deſtroy it, I know ye will.
I will permit you to deſtroy it.” Note, Chriſt, even at the beginning
of his miniſtry, had a clear forefight of all his ſufferings at the end of it,
and yet went on cheerfully in it. It is good, at ſetting out, to expect
. . t , f' ſº
the worſt. ſ |
Secondly, He foretells his reſurre&tion by his own power; . In three
| days I will raiſe it up. There were others that were raiſed, but Chriſt
raiſed himſelf, reſumed his own, life. g §
Now he choſe to expreſs this by deſtroying and re-edifying the temple,
1. Becauſe he was now to juſtify himſelf in purging the temple, which
they had profaned ; as if he had ſaid, “You that defile one temple, will
deſtroy another ; and I will prove my authority to purge what you have
deftled, by raiſing what you will deſtroy.” The profaning of the temple
is the deſtroying of it, and its reformation its reſurrection. 2. Becauſe
the death of Chriſt was indeed the deſtrućtion of the Jewiſh temple, the
procuring cauſe of it; and his reſurre&tion was the raiſing up of another
temple, the goſpel-church, Zech. 6. 12. The ruins of their place and
nation, (ch. 11. 48.) were the riches of the world. See Amos 9, 11.
Aćts 15. 16. . . !
(3.) Their cavil at this anſwer; (v. 20.) “ Forty and ſix years was
this temple in building. Temple-work was always ſlow work, and canſt
thou make ſuch quick work of it * Now here, [1..] They ſhew ſome
knowledge ; they could tell how long the temple was in building. Dr.
Lightfoot computes that it was juſt 46 years from the founding of
Zerubbabel’s temple, in the ſecond year of Cyrus, to the complete ſet-
tlement of the temple-ſervice, in the 32d year of Artaxerxes ; and alſo,
that from Herod’s beginning to build this temple, in the 18th year of his
reign, to this very time, when the Jews ſaid that this was juſt 46 years;
Forty and ſix years ºxº~hath this temple been built. [2.] They
ſhew more ignorance, Firſt, Of the meaning of Chriſt's words. Note,
Men often run into groſs miſtakes by underſtanding that literally which
the ſcripture ſpeaks figuratively. What abundance of miſchief has been
done by interpreting, This is my body, after a corporal and carnal man-
ner Secondly Of the almighly power of Chriſt, as if he could do no more
than another man. Had they known that this was he who built all things
in fix days, they would not have made it ſuch an abſurdity, that he ſhould
build a temple in three days. * tº
4.) A vindication of Chriſt's anſwer from their cavil. The difficulty
is ſoon ſolved by explaiming the terms; He ſpake of the temple of his body,
v. 21. Though Chriſt had diſcovered a great reſpect for the temple, in
purging it, yet he will have us know that the holineſs of it, which he
6 Q.
*
ST. John, II, III.
was ſo jealous for, was but typical, and leads us to the confideration of
another, temple, which that was but a ſhadow of, the ſubſtance being
ple, he pointed to his own body, or laid his hand upon it; however, it is
certain that he ſpake of the temple of his body. Note, The body of
Christ is the true temple, of which that"at Jeruſalem was a type. [1]
Like the temple, it was built by immediate divine direétion ; “A body
hast thou prepared me, 1 Chron. 28. 19. [2.] Like the temple it was |
a holy houſe; it is called that holy thing. [3.] It was, like the temple,
the habitation of God’s glory, there the eternal Word dwelt, the true
Shechinah. He is Emmanuel—God with us. [4.] The temple was the
place and medium of intercourſe between God and Iſrael; there God
revealed himſelf to them, there they preſented themſelves and their ſervices
to him.
s ſhippers looked toward that houſe, 1 Kings 8. 30, 35. So we muſt wor-
ſhip God with an eye to Chriſt. . . . º
(5.) A refle&tion which the diſciples made upon this, long after, in-
ſerted here, to illuſtrate the ſtory; (v. 22.) When he was riſen from the
dead, ſome years after, his diſciples remembered that he had ſaid this.
We found them, v. 17. remembering what had been written before of
him, and here remembering what they had heard from him. -
memories of Chriſt’s diſciples ſhould be like the treaſure of the good
houſeholder, furniſhed with things both new and old, Matth. 13. 52.
Now obſerve, * - -
[1..] When they remembered that ſaying ; when he was riſen from the
dead. It ſeems, they did not at this time fully underſtand Chriſt’s mean-
ing, for they were as yet but babes in knowledge; but they laid it up in
their hearts, and afterward it became both intelligible and uſeful. Note,
It is good to hear for the time to come, Iſa. 42. 23. The juniors in years
and profeſſion ſhould treaſure up thoſe truths which at preſent they do
not well underſtand either the meaning or uſe of, for they will be ſer-
viceable to them hereafter, when they come to greater proficiency. It
was ſaid of the ſcholars of Pythagoras, that his precepts ſeemed to
freeze in them till they were forty years old, and then they began to
thaw ; ſo this ſaying of Chriſt revived in the memories of his diſciples,
when he was riſen from the dead; and why then 2 First, Becauſe then
the Spirit was poured out to bring things to their remembrance, which
Chriſt had ſaid to them, and to make them both eaſy and ready to them,
ch. 14, 26. That very day that Chriſt roſe from the dead, he opened
their underſtandings, Luke 24, 25. Secondly, Becauſe then this ſaying
of Chriſt was fulfilled, when the temple of his body had been deſtroyed,
and was raiſed again, and that upon the third day, then they remem-
bered this among other words which Chriſt had ſaid to this purport.
Note, It contributes much to the underſtanding of the ſcripture, to
obſerve the fulfilling of the ſcripture. The event will expound the pro-
hecy. - .
P É. What uſe they made of it; “They believed the ſcripture, and
the word that Jeſus had ſaid ;” their belief of theſe was confirmed, and
received freſh ſupport and vigour. They were ſlow of heart to believe,
(Luke 24, 25.) but they were ſure. The ſtºpture and the word of
Chriſt are here put together, not becauſe they concur and exačtly agree
together, but becauſe they mutually illuſtrate and ſtrengthen each other.
When the diſciples ſaw both what they had read in the Old Teſtament,
and what they had heard from Chriſt’s own mouth, fulfilled in his death
and reſurrë&tion, they were the more confirmed in their belief of both. ”
23. Now when he was at Jeruſalem at the paſſover, in
the feaſt-day, many believed in his name, when they ſaw
the miracles which he did. 24. But Jeſus did not commit
himſelf unto them, becauſe he knew all men, 25. And
needed not that any ſhould teſtify of man : for he knew
what was in man. -
We have here an account of the ſucceſs, the poor ſucceſs, of Chriſt’s
preaching and miracles at Jeruſalem, while he kept the paſſover there.
Obſerve,
I. That our Lord Jeſus, when he was at Jeruſalem at the paſſover,
did preach and work miracles. People’s believing on him, implied that
he preached ; and it is expreſsly ſaid, They ſaw the miracles he did.
He was now in Jeruſalem, the holy city, whence the word of the Lord
was to go forth ; his refidence was moſtly in Galilee, and therefore, when
he was in Jeruſalem, he was very buſy. The time was holy time, the
Thus by Chriſt God ſpeaks to us, and we ſpeak to him. Wor- |
Note, The -
The Succeſs of Chriſt's Miniſtry.
- feaft-day, time appointed for the ſervice of God; at the paſſover the
| Levites taxght the good º of the Lord, (2 Chron. 30. 22.) and
Chriſt, Heb. 9. 9. Col. 2. 17. Some think, when he ſaid, Deſtroy this tem- |
Chriſt took ſhat opportunity of preaching, when the concourſe of peo-
|ple was great, and thus he would own and honour the divine inſtitution
of the paſſover.
II. That hereby many were brought to believe in his name, to
acknowledge him a Teacher come from God, as Nicodemus did, (ch. 3.
2.) a great Prophet; and, probably, ſome of thoſe who looked for re-
| demption in Jeruſalem, believed him to be the Meſfiah promiſed, ſo ready
were they to welcome the firſt appearance of that bright and morning
Star. ,
III. That yet Jeſús did not commit himſelf unto them ; (v. 24.) ex
smussusy savrov actilois—He did not trust himſelf with them. It is the ſame
word that is uſed for believing in him. So that to believe in Chriſt, is to
commit ourſelves to him and to his guidance. Chriſt did not ſee cauſe to
repoſe any confidence in theſe new converts at Jeruſalem, where he had
many enemies that ſought to deſtroy him; either, 1. Becauſe they were
Jalſe, at leaſt, ſome of them, and would betray him, if they had an oppor-
tunity, or were ſtrongly tempted to it. He had more diſciples that he
could truſt among the Galileans, than among the dwellers at Jeruſalem.
In dangerous times and places, it is wiſdom to take heed whom you con-
fide in ; wsp:ynao amiyety—learn to distrust. Or, 2. Becauſe they were
weak, and I would hope that this was the worſt of it; not that they were
treacherous, and deſigned him a miſchief; but, (1.) They were timorous,
and wanted zeal and courage, and might perhaps be frightened to do a
wrong thing. In times of difficulty and danger, cowards are not fit to
be truſted. Or, (2.) They were tumultuous, and wanted diſcretion and
condućt. Theſe in Jeruſalem perhaps had their expectations more raiſed
than others of the temporal reign of the Meſſiah, and, in that expectation,
would be ready to give ſome bold ſtrokes at the government, if Chriſt
would have committed himſelf to them, and put himſelf at the head of
them; but he would not, for his kingdom is not of this world. We ſhould
be ſhy of turbulent unquiet people, as our Maſter here was, though they
profeſs to believe in Christ, as theſe did.
IV. That the reaſon why he did not commit himſelf to them, was, be-
cauſe he knew them, (v. 25.) knew the wickedneſs of ſome and the
weakneſs of others. The evangeliſt takes this occaſion to aſſert Chriſt’s
omniſcience. -
1. He knew all men, not only their names and faces, as it is poſ.
fible for us to know many, but their nature, diſpoſitions, affections, de-
figns, ſo as we do not know any man, ſcarcely ourſelves. He knows
all men, for his powerful hand made them all, his piercing eye ſees
them all, ſees into them. He knows his ſubtle enemies, and all their fe-
cret proječts; his falſe friends, and their true chara&ters; what they
really are, whatever they pretend to be. He knows them that are truly
his, knows their integrity, and knows their infirmity too. He knows
their frame. A- •
2. He needed not that any should testify of man. His knowledge
was not by information from others, but by his own infallible intui-
tion. It is the infelicity of earthly princes, that they muſt ſee with other
men’s eyes, and hear with other men’s ears, and take things as they are
repreſented to them; but Chriſt goes purely upon his own knowledge.
Angels are his meſſengers, but not his ſpies, for “his own eyes run to
and fro through the earth,” 2 Chron. 16.9. This may comfort us in
reference to Satan’s accuſations, that Chriſt will not take men’s charac-
ters from him. -
3. He knew what was in man ; in particular perſons, in the nature and
race of man. We know what is done by 'men ; Chriſt knows what is in
them, tries the heart and the reins. That is the prerogative of that eſſen-
tial eternal Word, Heb. 4. 12, 13. We invade his prerogative, if we
preſume to judge men’s hearts. How fit is Chriſt to be the Saviour of
men, very fit to be the Phyſician, who has ſuch a perfect knowledge of
the patient’s ſtate and caſe, temper and diſtemper; knows what'is in him
How fit alſo to be the Judge of all ! For the Judgment of him who
knows all men, all in men, muſt needs be according to truth.
Now this is all the ſucceſs of Chriſt’s preaching and miracles at Jeru-
| ſalem, in this journey. The Lord comes to his temple, and none come
to him, but a parcel of weak fimple people, that he can neither have credit
from, nor put conſidence in ; yet he ſhall at length see of the travail of
his soul. . - -
CHAP. III.
In this chapter, we have, I. Christ's diſcourſe with Nicodemus, a Phari-
Jee, concerning the great mysteries ºf the gºſpel, which he here privately
ST. JOHN, III. Chriſt's Interview with Nicodemus.
its him into, v. 1...21. II. John Baptiſt’s diſcourſe with his diſciples |
concerning Christ, upon occaſion of his coming into the neighbourhood
where he was, (v. 22.36.) in which he ſairly and faithfully reſigns all
brought into obedience to Chriſt. The grace of Chriſt is able to ſubdue
the greateſt oppoſition. 2. He was a ruler of the Jews, a member of the
great Sanhedrim, a ſenator, a privy-counſellor, a man, of authority in Je-
ruſalem. Bad as things were, there were ſome rulers well inclined, who
yet could do little good, becauſe the ſtream was ſo ſtrong againſt them; e
they were over-ruled by the majority, and yoked with thoſe that were
his honour and interest to him.
1. THERE was a man of the Phariſees, named Nicode-
Flº mus, a ruler of the Jews : 2. The ſame came to
Jeſus by night, and ſaid unto him, Rabbi, we know that
thou art a teacher come from God: for no man can do
theſe miracles that thou doeſt, except God be with him.
3. Jeſus anſwered and ſaid unto him, Verily, verily, I ſay
unto jhee, Except a man be born again, he cannot ſee the
kingdom of God. . 4. Nicodemus faith unto him, How
can a man be born when he is old Can he enter the ſe-
cond time into his mother’s womb, and be born ? 5. Jeſus
anſwered, Verily, verily, I ſay unto thee, Except a man be
born of water and of the Spirit, he cannot enter into the
kingdom of God. 6. That which is born of the fleſh, is
fleſh ; and that which is born of the Spirit, is ſpirit. 7.
Marvel not that I ſaid unto thee, Ye muſt be born again.
8. The wind bloweth where it liſteth, and thou heareſt
the ſound thereof, but canſt not tell whence it cometh,
and whither it goeth: ſo is every one that is born of the
Spirit. 9. Nicodemus anſwered and ſaid unto him, How
can theſe things be 10. Jeſus anſwered and ſaid unto
him, Art thou a maſter of Iſrael, and knoweſt not theſe
things? 11. Verily, verily, I ſay unto thee, We ſpeak that
we do know, and teſtify that we have ſeen; and ye receive
not our witneſs. 12. If I have told you earthly things,
and ye believe not, how ſhall ye believe, if I tell you of
heavenly things? 13. And no man hath aſcended up to
heaven, but he that came down from heaven, even the
Son of man which is in heaven. 14. And as Moſes lifted
up the ſerpent in the wilderneſs, even ſo muſt the Son of
man be lifted up : 15. That whoſoever believeth in him
ſhould not periſh, but have eternal life. 16. For God ſo
loved the world, that he gave his only begotten Son, that
whoſoever believeth in him, ſhould not periſh, but have
everlaſting life. 17. For God ſent not his Son into the
world to condemn the world; but that the world through
him might be ſaved. 18. He that believeth on him, is
not condemned : but he that believeth not, is condemned
already, becauſe he hath not believed in the name of the
only begotten Son of God.
nation, that light is come into the world, and men loved
darkneſs rather than light, becauſe their deeds were evil.
20. For every one that doeth evil, hateth the light, nei-
ther cometh to the light, leſt his deeds ſhould be re-
proved. 21. But he that doeth truth, cometh to the light,
that his deeds may be made manifeſt, that they are wrought
in God.
We found in the cloſe of the foregoing chapter, that few were brought |
to Chriſt at Jeruſalem ; yet here was one, a confiderable one ; it is
worth while to go a great way for the ſalvation though but of one ſoul.
Obſerve, - * .
I. Who this Nicodemus was. Not many mighty and noble are called;
yet ſome are, and here was one. Not many of the rulers, or of the Pha-
riſees ; yet, 1. This was a man of the Phariſées, bred to learning, a ſcho-
lar. Let it not be ſaid that all Chriſt’s followers are unlearned and ig-
norant men. The principles of the Phariſees, and the peculiarities of
their ſeót, were dire&lly contrary to the ſpirit of chriſtianity; yet there
were ſome in whom even thoſe high thoughts were caſt down, and
19. And this is the condem-
corrupt, ſo that the good which they would do, they could not do ; yet
Nicodemus continued in his place, and did what he could, when he could
not do what he would. * -
II. His ſolemn addreſs to our Lordºſeſus Chriſt, v. 2. See here,
1. When he came ; He came to Jeſus by night. Obſerve, -
(1.) He made a private and particular addreſs to Chriſt, and did not
think it enough to hear his public diſcourſes. He reſolved to talk with
him by himſelf, where he might be free with him. Perſonal converſe
with ſkilful faithful miniſters about the affairs of our ſouls, would be of
great uſe to us, Mal. 2. 7. - . . . . . . .
(2.) He made this addreſs by night, which may be confidered, either,
[1..] As an ačt of prudence and diſcretion. Chriſt' was engaged all
day in public work, and he would not interrupt him then, nor expect his
attendance then, but obſerved Chriſt’s hour, and waited on him when he
was at leiſure. Note, Private advantages to ourſelves and our own
families, muſt give way to thoſe that are public and of more general-
uſe. The greater good muſt be preferred before the leſs. Chriſt had
many enemies, and therefore Nicodemus came incognito to him, left, if
the chief prieſts had known it, they ſhould have been the more enraged
againſt Chriſt. [2.] As an ačt of zeal and forwardneſs. Nicodemus was
a man of buſineſs, and could not ſpare time all day to make Chriſt a viſit,
and therefore he would rather take time from the diverſions of the even-
ing, or the reſt of the night, than not converſe with Chriſt. When others .
were ſleeping, he was getting knowledge, as David by meditation, Pſ. .
63. 6. and 119. 148. Probably, it was the very next night after he
ſaw Chriſt’s miracles, and he would not ſlip the firſt opportunity of pur-
ſuing his convićtions. He knew not how ſoon Chriſt might leave the
town, nor what might happen betwixt that and another feaſt, and there-
fore would loſe no time. In the night, his converſe with Chriſt would
be more free, and leſs liable to diſturbance.º. Theſe were Noctes Chriſ:
tianae—Chriſtian nights; much more inſtructive than the Noctes Atticae
—Attic nights. Or, [3.] As an ačt of fear and cowardice. He was
afraid, or aſhamed to be ſeen with Chriſt, and therefore came in the night.
When religion is out of fashion, there are many Nicodemites, eſpecially
among the rulers, who have a better affection to Chriſt and his religion
than they would be known to have. But obſerve, Firſt, Though he
came by night, Chriſt bid him welcome, accepted his integrity, and par-
doned his infirmity; he confidered his temper, which perhaps was timor-
ous, and the temptation he was in from his place and office; aſid hereby
taught his miniſters to become all things to all men, and to encourage
good beginnings, though they are weak. Paul preached privately to
ihem of reputation, Gal. 2. 2. Secondly, Though now he came by night,
yet afterward, when there was occaſion, he owned Chriſt publicly, ch. 7.
50.—19. 39. The grace which is at firſt but a grain of muſtard-ſeed,
may grow to be a great tree. - -
2. What he ſaid. He did not come to talk with Chriſt about politics.
from God, from God as the Fath
|
and ſtate-affairs, (though he was a ruler,) but about the concern of
his own ſoul and its ſalvation, and, without circumlocutions, comes
preſently to the buſineſs; he calls Chriſt Rabbi, which fignifies a great
Man; ſee Iſa. 19. 20. “He ſhall ſend them a Saviour, and a great
one ; a Saviour and a Rabbi;” ſo the word is. There are hopes of thoſe
who have a reſpect for Chriſt, and think and ſpeak honourably of him.
He tells Chriſt how far he had attained; we know that thou art a Teacher.
Obſerve, - - . $ . . .
(1.) His affºrtion concerning Chriſt; Thou art a Teacher come front
God; not educated or ordained by men, as other teachers, but ſupported
with divine inſpiration and divine authority. He that was to be the ſo-
vereign Ruler, came firſt to be a Teacher; for he would rule with reaſon,
not with rigour, by the power of truth, not of the fivord. The world
lay in ignorance and miſtake ; the Jewiſh teachers were corrupt, and
cauſed them to err; it is time for the Lord to work. He came a Teacher
- er of mercies, in pity to a dark deceived
world; from God as the Father of lights, and Fountain of truth ; all the
light and truth which we may venture our ſouls upon. -
(2.) His aſſurance of it; 1/e know, not only I, but others ; ſo he took
it for granted, the thing being ſo plain and ſelf-evident. Perhaps he
knew there were divers of the Phariſees and rulers with whom he con-
veſſed, that were under the ſame convićtions, but had not the grace to
t
r
- own it.” Or, we may ſuppoſe that he ſpeaks in the plural number,
(#e know, J becauſe he brought with him one or more of his friends
- ** • * s * , • { • * e” - ** 1' v. ... • º . - - -
and pupils, to receive inſtrućtions from Chriſt, knowing them to be of
common concern. * Maſter;”. faith he, “ we come with a deſire to be
taught, to be thy ſcholars, for we are fully ſatisfied thou art a divine
Teacher.” . . . . . . . . . . . . .
; (3.) The ground of this aſſurance; “ No man can dö theſe miracles
that thou doeſt, except: God be with him. -
Here, -
they were not counterfeit. Heré"was Nicodemus, a judicious, ſenſible,
inquiſitive man, one that had all the reaſon and opportunity imaginable to
examine them, ſo fully ſatisfied that they were real miracles, that he was
wrought upon by them to go contrary to his intereſt, and the ſtream of
thoſe of his own rank who were prejudiced againſt Chriſt. -
. [2.] We are directed what inference to draw from Chriſt’s miracles;
Therefore we are to receive him as a Teacher come from God. His
miracles were his, credentials. The courſe of nature could not be
altered- but by the power of the God of nature, who, we are ſure, is
the God of truth and goodneſs, and would never ſet his ſeal to a lie or a |
cheat. . - * } - - *
£3.]. The diſcourſe between Chriſt and Nicodemus hereupon, or,
rather; the ſermon Chriſt preached to him ; the contents of it, and that
perhaps an abſtraćt of Chriſt’s public preaching; ſee v. 11, 12.
Eour things our Saviour here diſcourſes of.
I: Concerning the necessity and nature of regeneration and the new
birth, v. 3...8. - . . . . º -
. Now we muſt confider this, 1. As pertinently anſwered to Nicodemus’
addreſs. , Jeſus anſwered, v. 3. This ānſwer was either, (1.) A rebuke
of what he ſaw defective in the addreſs of Nicodemus. It was not enough
for him to admire Chriſt’s miracles, and acknowledge his miſfion, but he
muſt be born again.
the kingdom of the Meſfiah, now ſhortly to appear; he is betimes aware
of the dawning of that day; and, according to the common notion of
the Jews, he expects it to appear in external pomp and power : he doubts
not but this Jeſus who works theſe miracles, is either the Meſfiah or his
Prophet, and therefore makes his court to him, compliments him, and
ſo hopes to ſecure a ſhare to himſelf of the advantages of that kingdom.
But Chriſt tells him that he can have no benefit by that change of the
ſtate, unleſs there be a change of the Spirit, of the principles and diſpo-
ſitions, equivalent to a new birth. Nicodemus came by night; “ But
this will not do,” ſaith Chriſt. His religion muſt be owned before men;
ſo Dr. Hammond.
dreſs. When Nicodemus owned Chriſt a Teacher comeJrom God, one
intruſted with an extraordinary revelation from heaven, he plainly inti-
mated a defire to know what it was, and a readineſs to receive it ; and
Chriſt gives it him. . . . •.
2. We may confider this as possitively and vehemently aſſerted by our
Icord Jeſus ; “Verily, verily, I ſay unto thee, I the Amen, the Amen,
ſay it ;” ſo it may be read : “I the faithful and true Witneſs.” The
matter is ſettled irreverſibly, that “except a man be born again, he can- |
not ſee the kingdom of God,” “I ſay it to thee, though a Phariſee,
though a maſter in Iſrael.” Obſerve, - - º
(1.) What it is that is required; to be born again; that is, [1..] We
muſt live a new life. Birth is the beginning of life; to be born again
is to begin arew, as thoſe that have hitherto lived either much amiſs, or
to little purpoſe. We muſt not think to patch up the old-building, but
begin from the foundation. . [2.] We muſt have a new nature, new
principles, new affections, new aims. We muſt be born 3,00sy, which
ſignifies both denuo-again, and deſiper—from above. Firſt, We muſt
be born anew ; ſo the word is taken, Gal. 4. 9. and ab initio—from the
beginning, Luke 1. 3. By our first birth we were corrupt, ſhapen in fin
and iniquity ; we muſt therefore undergo a ſecond birth, our ſouls muſt
be fashioned and enlivened anew. Secondly, We muſt be born from above,
(ſo the word is uſed by the evangeliſt, ch. 3. 31.-19. 11.) and I take
it to be eſpecially intended here, not excluding the other; for to be born
jrom above, ſuppoſes being born again. But this new birth has its riſe
jrom heaven, (ch. 1. 13.) and its tendency to heaven: it is to be born to
a divine and heavenly life, a life of communion with God and the upper
world, and, in order to this, it is to partake of a divine nature, and bear
the image of the heavenly. - -
(2.) The indiſpenſable neceſſity of this ; “Except a man (any one
that partakes of the human nature, and, conſequently, of the corruptions
of that, except he) ‘be born again, he cannot ſee the kingdom of God;’
the kingdom of the Meſſiah begun in grace and perfected in glory.” ||
a *
** -
ſº - *-
- - .# + - t •43 -- -
- - - , . - - } * ,
[1..] We are aſſured of the truth of Chriſt’s miracles, and that
It is plain that he expected the kingdom of heaven,
Or, (2.) A reply to what he ſaw deſigned in his ad- |
Chriſt's Interview with Nicodemus,
Except we be born from above, we cannot ſee this, That is, [1..] We
cannot underſtand the nature of it. Such is the nature of the things
pertaining to the kingdom of God, (in which Nicodemus deſired to be
| inſtructed,) that the ſoul muſt be new-modelled and moulded ; the na-
tural man muſt become a ſpiritual man, before he is capable of receiving
and underſtanding them, 1 Cor. 2. 14. [2.] We cannot receive the
comfort of it; cannot expect any benefit by Chriſt and his goſpel, abſo-
hutely neceſſary to our happineſs here and hereafter. Conſidering what.
we are by nature, how corrupt and finful; what God is, in whom alone
we can be happy, and what heaven is, to which the perfection of our hap-
pineſs is reſerved ; it will appear, in the nature of the thing, that we
muſt be born again ;, becauſe it is impoſſible that we ſhould be happy, if
we be not holy ; ſee 2 Cor. 6. 11, 12. . . .
This great truth of the neceſſity of regeneration being thus ſołemnly
laid down, - - - -
First, It is objećted againſt by Nicodemus, (v. 4.) How can a man be
born when he is old, old as P am ; yiew, &—being an old man * Can he
enter the ſecond time into his mother’s womb, and be born ? Herein appears,
1. His weakneſs in knowledge ; what Chriſt ſpake ſpiritually, he
ſeems to have underſtood after a corporal and carnal manner; as if there.
were no other way of regenerating and new-moulding an immortal ſoul,
than by new-framimg the body, and bringing that back to the rock
out of which it was hewn ; as if there were ſuch a connexion between the
ſoul and the body, that there could be no faſhioning the heart anew but
by forming the bones anew. Nicodemus, as the other Jews, valued
himſelf, no doubt, very much on his first birth, and the dignities and pri-
vileges of that ; the place of it, the holy land, perhaps the holy city; his.
parentage, ſuch as that which Paul could have gloried in, Phil. 3. 5.
And therefore it is a great ſurpriſe to him to hear of being born again.
Could he be better bred and born, than bred and born an Iſraelite, or by
any other birth ſtand fairer for a room in the kingdom of the Meſfiah º'
Indeed they looked upon a proſelyted Gentile to be as one born again, or
born anew ; he could not imagine how a Jew, a Phariſee, could ever,
better himſelf, by being born again ; he therefore thinks if he muſt be
born again, it muſt be of her that bare him first. They that are proud
of their first birth are hardly brought to a new birth. 2. His willing-.
neſs to be taught. He does not turn his back upon Chriſt becauſe of
this hard ſaying, but ingenuouſly acknowledges his ignorance, which im--
plies a deſire to be better informed; and ſo I take this, rather than that
he had ſuch groſs notions of the new birth Chriſt ſpake of ; “ Lord,
make me to underſtand this, for it is a riddle to me;. I am ſuch a fool
as to know no other way for a man to be born, than of his mother.”
When we meet with that in the things of God, which is dark and hard
to be understood, we muſt with humility and induſtry continue our at-
tendance upon the means of knowledge, till God shall reveal even that
tunlo us. - -
Secondly, It is opened and further explained by our Lord Jeſus, v. 5,
8. From the obječtion he takes occaſion, -
1. To repeat and confirm what he had ſaid; (v. 5.) “ Verily, verily,
I ſay unto thee, the very ſame that I ſaid before.” Note, The word of
Chriſt is not yea and nay, but yea and amen ; what he hath ſaid he will
abide by, whoever faith againſt it ; nor will he retraćt any of his ſayings
for the ignorance and miſtakes of men. Though Nicodemus under-
ſtood not the myſtery of regeneration, yet Chriſt aſſerts the neceſſity of
it as poſitively as before. Note, It is folly to think of evading the ob-
ligation of evangelical precepts, by pleading that they are unintelligible,
Rom. 3. 3, 4. - -
2. To expound and clear what he had ſaid concerning regeneration ; for
the explication of which he further ſhews, -
(1.) The Author of this bleſſed change, and who, it is that works it.
To be born again is to be born of the Spirit, v. 5.8. It is not wrought
by any wiſdom or power of our own, but by the power and influence of
the bleſſed Spirit of grace. It is the ſanctification of the Spirit, (1 Pet.
1. 2.) and renewing of the Holy Ghost, Tit. 3. 5. The word he works
by, is his inſpiration, and the heart to be wrought on, he has acceſs to.
(2.) The nature of this change ; and what that is which is wrought ;
it is ſpirit, v. 6. Thoſe that are regenerated are made ſpiritual, and,
refined from the droſs and dregs of ſenſuality. The dictates and in.
tereſts of the rational and immortal ſoul have retrieved the dominion
they ought to have over the fleſh. The Phariſees placed their reli-
gion in external purity, and external performances ; and it would be a
mighty change indeed with them, no leſs than a new birth, to become
Jpiritual.
(3.) The neceſſity of this change.
ST. JóHN, III.
Chriſt's Interview with Nicodemus.
[1..] Chriſt here ſhews that it is neceſſary in the nature of the thing,
for we are not fit to enter into the kingdom of God till we are born again;
(v. 6.) That which is born of the fleſh, is fleſh. Here is our malady, and |
ſpeak plain that there is no remedy
the cauſes of it, which are ſuch as
but we muſt be born again. . . . . . . .
First, We are here told what we are ; we are flesh, not only corporeal,
but corrupt, Gen. 6. 3. The ſoul is ſtill a ſpiritual ſubſtance, but ſo
wedded to the fleſh, ſo captivated by the will of the fleſh, ſo in love
with the delights of the fleſh, ſo employed in making proviſion for the
fleſh, that it is juſtly called flesh ; it is carnal. And what communion
can'there be between God, who is a Spirit, and a ſoul in this condition ?
Secondly, How we came to be ſo; by being born of the fleſh. It is a
corruption that is bred in the bone with us, and therefore we cannot have
a new nature, but we muſt be born again. The corrupt nature which
is fleſh, takes riſe from our firſt birth ; and therefore the new nature,
which is Spirit, muſt take riſe from a ſecond birth. Nicodemus ſpake
of entering again into his mother’s womb, and being born ; but, if he
could do ſo, to what purpoſe 2 If he were born of his mother a hundred
times, that would not mend the matter, for ſtill that which is born
of the flesh, is flesh ; a clean thing cannot be brought out of an un-
clean. He muſt ſeek for another original, muſt be born of the Spirit,
or he cannot become Spiritual. 'The caſe is, in ſhort, this ; though man
is made to confiſt of body and ſoul, yet his ſpiritual part had then
fo much the dominion over his corporeal part, that he was deno-
minated a living ſoul; (Gen. 2. 7.) but by indulging the appetite
of the fleſh, in eating forbidden fruit, he proſtituted the juſt dominion
of the ſoul to the tyranny of ſenſual luſt, and became no longer a living
Jöul, but fleſh ; Dust thou art. The living ſoul became dead and unac-
tive ; thus in the day, he finned, he ſurely died, and ſo he became earthly.
In this degenerate ſtate, he begat a ſon in his own likeneſs, he tranſmitted
the human nature, which had been entirely depoſited in his hands, thus
corrupted and depraved ; and in the ſame plight it is ſtill propagated.
Corruption and fin are woven into our nature ; we are shapen in iniquity,
which makes it neceſſary that the nature be changed. It is not enough
to put on a new coat, or a new face, but we muſt put on the new man,
we muſt be new creatures. -
[2.] Chriſt makes it further neceſſary, by his own word; (v. 7.)
Marvel not that I ſaid unto thee, Te must be born again. First, Chriſt
hath ſaid it, and as he himſelf never did, nor ever will, unſay it, ſo all
the world cannot gainſay it ; that we must be born again. He who is
the great Lawgiver, whoſe will is a law; he who is the great Mediator
of the new covenant, and has full power to ſettle the terms of our recon- |
ciliation to God and happineſs in him ; he who is the great Phyſician of
fouls, knows their caſe, and what is neceſſary to their cure; he hath ſaid,
Te must be born again. “I ſaid unto thee that which all are concerned
in, Te muſt, ye all, one as well as another, ye must be born again : not
only the cummon people, but the rulers, the maſters in Iſrael.” Secondly,
We are not to marvel at it ; for, when we conſider the holineſs of the
God with whom we have to do, the great deſign of our redemption, the
depravity of our nature, and the conſtitution of the happineſs ſet before
us, we ſhall not think it ſtrange that ſo much ſtreſs is laid upon this as
the one thing needful, that we must be born again.
. (4.) This change is illuſtrated by two compariſons.
[1..] The generating work of the Spirit is compared to water, (v. 5.)
To be born again is to be born of water, and of the Spirit, that is, of the
Spirit working like water ; (as Matth. 3, 11.) with the Holy Ghost and
with fire, means, with the Holy Ghoſt as with fire.
First, That which is primarily intended here, is, to ſhew that the
Spirit in ſančtifying a ſoul, 1. Cleanſes and purifies it as water ; takes
away its filth, by which it was unfit for the kingdom of God. It is
the washing of regeneration, Tit. 3. 5. Te are washed, 1 Cor. 6. 1 J.
See Ezek. 36. 25. 2. Cools and refreſhes it, as water doth the hunted.
hart and the weary traveller. The Spirit is compared to water, Iſa. 44.
3. ch. 7. 38, 39. In the firſt creation, the fruits of heaven were born of
water, (Gen. 1, 20.) in alluſion to which, perhaps, they that are born from
above, are born of water. * t ,
Secondly, . It is probable that Chriſt had an eye to the ordinance of
baptiſm, which John had uſed and he himſelf had begun to uſe. You.
muſt be born again of the Spirit, which regeneration by the Spirit
ſhould be fignified by waſhing with water, as the viſible fign of that
fpiritual grace: not that all they, and they only, that are baptized, are
ſaved ;' but without that new birth which is wrought by the Spirit, and
ſignified by baptiſm, none ſhall be looked upon as the protected, privileged.
ſubječts of the kingdom of heaven. The Jews cannot partake of the be- he mean beſides himſelf 2. Some u
Vol. IV. No. 86.
|fore they are fooliſhneſs to him.
\
quit all expectations of being juſtified by the works of the law, and ſub-
|ſo is every one that is born of the Spirit.
nefits of the Meſfiah's kingdom they had ſo long looked for, unleſs they
mit to the baptiſm of repentance, the
offins, the great goſpel-privilege.
[2.] It is compared to wind; (v. 8.
great goſpel-duty, for the remiſſion.
) The wind bloweth where it listeth,
The ſame word (Tysºp.2) figni-
fies both the wind and the Spirit. The Spirit came upon the apoſtles in
a rushing mighty wind, Aćts 2, 2. His strong influences on the hearts
of finners are compared to the breathing of the wind, (Ezek. 37.9.) and
his ſweet influences on the ſouls of ſaints, to the north and ſouth wind,
Cant. 4. 16. This compariſon is here uſed to ſhew, - . . . .
First, That the Spirit, in regeneration, works arbitrarily, and as a free
Agent. The wind bloweth where it listeth for us, and doth not attend
our order, nor is ſubjećt to our command ; God directs it, it fulfils his
word, Pſ. 148. 8. The Spirit diſpenſes his influences where, and
when, on whom, and in what meaſure and degree, he pleaſes; dividing to
every man ſeverally as he will, 1 Cor. 12. 11. • *
Secondly, That he works powerfully, and with evident effects; Thou
hearest the ſound thereof; though its cauſes are hidden its effects are ma-
nifeſt. When the ſoul is brought to mourn for fin, to groan under, the
burthen of corruptions to breathe after Chriſt, to cry, Abba—Father,
then we hear the ſound of the Spirit ; we find he is at work, as A&ts 9. 11.
Behold, he prays. - - - 3. -
Thirdly, That he works mysteriously, and in ſecret hidden ways; Thou
canst not tell whence it comes, or whither it goes. How it gathers, and
how it ſpends its ſtrength, is a riddle to us; ſo the manner and methods
of the Spirit’s working are a myſtery. Which way went the Spirit 2
1 Kings 22. 24. See Eccl. 11. 5. and compare it with Pſ. 139. 14.
II. Hefe is a diſcourſe concerning the certainty and ſublimity of
goſpel-truths, which Chriſt takes occaſion for from the weakneſs of Ni-
codemus. 4. - ... •
Here is, 1. The objećtion which Nicodemus ſtill made ; (v. 9.) How
can theſe things be 2 Chriſt’s explication of the doćtrine of the neceſſity
of regeneration, it ſhould ſeem, made it never the clearer to him. The
corruption of nature, which makes it neceſſary, and the way of the Spirit,
which makes it practicable, are as much myſteries to him as the thing
itſelf: though he had in general owned Chriſt a divine Teacher, yet he
was unwilling to receive his teachings, when they did not agree with the
notions he had imbibed. Thus many profeſs to admit the doćtrine
| of Chriſt in general, and yet will neither believe the truths of chriſtianity,
nor ſubmit to the laws of it, further than they pleaſe. Chriſt ſhall be
their Teacher, provided they my chooſe their leſſon. Now here, -
(1.) Nicodemus owns himſelf ignorant of Chriſt’s meaning after all ;
“How can thºſe things be 2 They are things I do not underſtand, my ca-
pacity will not reach them.” Thus the things of the Spirit of God are
foolishness to the natural man. He is not only eſtranged from them, and
therefore they are dark to him, but prejudiced againſt them, and there-
(2.) Becauſe this doćtrine was unintelligible to him, (ſo he was pleaſed
to make it,) he queſtions the truth of it ; as if, becauſe it was a paradow
to him, it was a chimera in itſelf. Many have ſuch an opinion of their
own capacity, as to think that that cannot be proved, which they can-
not believe ; by wiſdon they knew not Chriſt. - -
2. The reproof which Chriſt gave him for his dulneſs and ignorance ;
Art thou a master in Iſrael P. Addaxox&–a teacher, a tutor, one who fits
in Moſes’ chair, and yet not only unacquainted with the doćtrine of
regeneration, but incapable of underſtanding it. This word is a reproof,
(1.) To thoſe that undertake to teach others, and yet are ignorant and
unſkilful in the word of righteouſneſs themſelves. (2.) To thoſe that
ſpend their time in learning and teaching notions and ceremonies in reli-
gion, niceties and criticiſms in the ſcripture, and neglect that which is
practical and tends to reform the heart and life. Two words in the re-
proof are very emphatical. [1..] The place where his lot was caſt ; in
Iſrael, where there was ſuch great plenty of the means of knowledge,
where divine revelation was. He might have learned this out of the Old
Teſtament. [2.] The things he was thus ignorant in ; theſe things,
| theſe neceſſary things, theſe great things, theſe divine things; had he
never read Pſ. 50. 5, 10. Ezek. 18. 13,-36. 25, 26. *
3. Chriſt’s diſcourſe, hereupon, of the certainty and ſublimity of
goſpel-truths; (v. 11...13.) to ſhew the folly of thoſe who make ſtrange
of theſe things, and to recommend them to our ſearch. Obſerve here,
(1.) That the truths Chriſt taught, were very certain, and what we
may venture upon ; (v. 11.) We ſpeak that we do know, we ; whom doth
nderſtand it of thoſe that bore witneſs
6. R.
to him, and with him, on earth, the prophets and John Baptiſt; they
Jhake what they knew, and had ſeen, and were themſelves abundantly ſa-
tisfied in ; divine revelation carries its own proof along with it.
of thoſe that bore witneſs from heaven, the Father and the Holy Ghoſt ;
the Father was with him, the Spirit of the Lord was upon him; there- |
fore he ſpeaks in the plural number, as ch. 14. 13. We will come unto
him. Obſerve, [1..] That the truths of Chriſt are of undoubted cer-
tainty. We have all the reaſon in the world to be aſſured, that the
fayings of Chriſt are faithful ſayings, and ſuch as we may venture our
fouls upon ; for he is not only a credible Witneſs, who would; not go
about to deceive us, but a competent Witneſs, who could not himſelf be
deceived ; We testify that we have ſeen. He ſpake not upon hearſay, but
upon the cleareſt evidence, and therefore with the greateſt aſſurance.
What he ſpake of God, of the inviſible world, of heaven and hell, of the
divine will concerning us, and the counſels of peace, was what he knew
and had ſeen, for he was by him, as one brought up with him, Prov. 8.30.
Whatever Chriſt ſpake, he ſpake of his own knowledge. [2.] That the
unbelief of finners is greatly aggravated by the infallible certainty of the
truths of Chriſt. The things are thus ſure, thus clear ; and yet ye re-
ceive not our witneſs. Multitudes to be unbelievers of that, which yet
(ſo cogent are the motives of credibility) they cannot diſbelieve t
(2.) The truths Chriſt taught, though communicated in language
and expreſſions borrowed from common and earthly things, yet in their
own nature were moſt ſublime and heavenly ; this is intimated, v. 12. “If
I have told them earthly things, that is, have told them the great things of .
God, in fimilitudes taken from earthly things, to make them the more
eaſy and intelligible, as that of the new birth and the wind, if I have thus
accommodated myſelf to your capacities, and liſped to you in your own
language, and cannot make you to underſtand my doćtrine, what would you
do if I ſhould accommodate myſelf to the nature of the things, and ſpeak
with the tongue of angels, that language which mortals cannot utter
If ſuch faniliar expreſſions be ſtumbling-blocks, what would abstract ideas
be, and ſpiritual things, painted proper ?” Now we may learn hence,
[1..] To admire the height and depth of the doćtrine of Chriſt; it is a
great myſtery of godlineſs. The things of the goſpel are heavenly things,
out of the road of the inquiries of human reaſon, and much more out of
the reach of its diſcoveries. [2.] To acknowledge with thankfulneſs
the condeſcenſion of Chriſt, that he is pleaſed to ſuit the manner of the
goſpel-revelation to our capacities ; to ſpeak to us as to children. He
confiders our frame, that we are of the earth, and our place, that we are
on the earth, and therefore ſpeaks to us earthly things, and makes things
ſenſible the vehicle of things ſpiritual, to make them the more eaſy and
familiar to us. Thus he has done both in parables and in ſacraments.
[3.J To lament the corruption of our nature, and our great unaptneſs to
receive and entertain the truths of Chriſt. Earthly things are deſpiſed
becauſe they are vulgar, and heavenly things becauſe they are abstruſe :
and ſo, whatever method is taken, ſtill ſome fault or other is found with
it ; (Matth., 11, 17.) but Wiſdom is, and will be, justified of her chil.
dren, notwithſtanding.
(3.) Our Lord Jeſus, and he alone, was fit to reveal to us a doćtrine thus i
| v. 16... 18. -
{}.] None but Jeſus Chriſt was able to reveal to us the will of God
certain, thus ſublime; (v. 13.) No man beſides hath aſcended up into heaven.
for our ſalvation. , Nicodemus addreſſed Chriſt as a Prophet; but he
muſt know that he is greater than all the Old Teſtament prophets, for
none of them had aſ ended into heaven. They wrote by divine inſpira-
tion, but not of their own knowledge ; ſee ch. 1. 18. Moſes aſcended
into the mount, but not into heaven. No man hath attained to the cer-
tain knowledge of God and heavenly things ſo as Chriſt has ; ſee Matth. ||
11, 27. It is not for us to ſend to heaven for inſtrućtions, we muſt wait
to receive what inſtructions Heaven will ſend to us ; ſee Prov. 30. 4.
Deut. 30. 12. - te
... [2] Jeſus Chriſt is able, and fit, and every way qualified, to reveal
the will of God to us; for it is he that came down from heaven, and is in
heaven. He had ſaid, (v. 12.) How shall ye believe, if I tell you {
heavenly things 2 Now here, First, He gives them an inſtance of thoſe
heavenly things which he could tell them of, when he tells them of one
that came down from heaven, and yet is the Son of man; is the Son of
man, and yet is in heaven. If the regeneration of the ſoul of man was
ſuch a myſtery, what then is the incarnation of the Son of God 2 Theſe
are divine and heavenly things indeed. We have here an intimation of
Chriſt’s two diſtinét natures in one perſon; his divine nature, in that he
came down from heaven ; his human nature, in that he is the Son of man ;
and that union of thoſe two in that, while he is the Son of man, yet he
is in heaven. Secondly, He gives them a proof of his ability to ſpeak to
Others,
ST. JoHN, III.
| them heavenly things, and to lead them into the arcana of the kingdom of
i
Chriſt's Interview with Nicodemus.

heaven, by telling them, º - &
1. That he came down from heaven. The intercourſe ſettled between
God and man, began above ; the firſt motion towards it did not ariſe
from this earth, but came down from heaven. We love him, and ſend to
him, becauſe he firſt loved us, and ſent to us. Now this ſpeaks, (1.)
Chriſt’s divine nature. He that came down from heaven, is certainly
more than a mere Man; he is the Lord from heaven, 1 Cor. 15. 47.
§ His intimate acquaintance with the divine counſels ; for, coming
rom the court of heaven, he had been from eternity converſant with
them. (3.) It ſpeaks God manifest. Under the Old Teſtament God’s
favours to his people are expreſſed by his hearing from heaven, (2 Chron.
7. 14.) looking from heaven, (Pſ. 80. 14.) ſpeaking from heaven, (Neh.
9. #} ſending from heaven, Pſ. 57. 3. But the New Teſtament ſhews
us God coming down from heaven, to teach and ſave us. That he thus
deſcended, is an admirable mystery, for the Godhead cannot change
places, nor did he bring his body from heaven; but that he thus conde-
Jéended for our redemption, is a more admirable mercy : herein he com-
mended his love. - -
2. That he is the Son of man, that Son of man ſpoken of by Daniel,
(ch. 7. 13.) by which the Jews always underſtand to be meant the Meſfiah.
Chriſt, in calling himſelf the Son of man, ſhews that he is the ſecond
Adam, for the firſt Adam was the father of man. And of all the Old
Teſtament titles of the Meſſiah, he choſe to make uſe of this, becauſe it
was moſt expreſſive of his humility, and moſt agreeable to his preſent
ſtate of humiliation. - -
3. That he is in heaven. Now at this time, when he is talking with
Nicodemus on earth, yet, as God, he is in heaven ; the Son of man, as
ſuch, was not in heaven till his aſcenſion ; but he that was the Son of
man by his divine nature, was now every where preſent, and particularly
in heaven. Thus the Lord of glory, as ſuch, could not be crucified,
nor God, as ſuch, ſhed his blood; yet that perſon who was the Lord
of glory, was crucified, (1 Cor. 2. 8.) and God purchaſed the church
with his own blood, A&ts 20. 28. So cloſe is the union of the two
natures in one perſon, that there is a communication of properties.
He doth not ſay os eşi, but owy ey ra. egawa', GOD is the owy, he that is, and
heaven is the habitation of his holineſs. -
III. Chriſt here diſcourſes of the “great deſign of his own coming
into the world, and the happineſs of thoſe that believe in him,” v. 14...18.
Here we have the very marrow and quinteſſence of the whole goſpel;
that faithful ſaying, (1 Tim. 1. 15.) that Jeſus Chriſt came to ſeek and
to ſave the children of men from death, and recover them to life. Now
finners are dead men, upon a twofold account, 1. As one that is mortally
wounded, or fick of an incurable diſeaſe, is ſaid to be a dead man, for he
is dying ; and ſo Chriſt came to ſave us, by healing us, as the brazen
ſerpent healed the Iſraelites, v. 14, 15. 2. As one that is juſtly con-
demned to die for an unpardonable crime, is a dead man, he is dead in
(aw; and in reference to this part of our danger, Chriſt came to ſave as
a Prince or Judge, publiſhing an act of indemnity, or general pardon
under certain proviſos; this ſaving here is oppoſed to condemning,
(1.) Jeſus Chriſt came to ſave us by healing us, as the children of
Iſrael that were ſtung with fiery ſerpents, were cured and lived by look-
jing up to the brazen ſerpent ; we have the ſtory of it, Numb, 21. 6...9.
It was the last miracle that paſſed through the hand of Moſes before his
death. -
Now in this type of Chriſt we may obſerve, . . .
[1..] The deadly and destructive nature of ſin, that is implied here.
The guilt of fin is like the pain of the biting of a fiery ſerpent ; the
power of corruption is like the venom diffuſed thereby. The Devil is
the old ſerpent, ſubtle at firſt, (Gen. 3. 1.) but ever fince fiery, and his
temptations fiery darts; his aſſaults terrifying, his vićtories deſtroying.
Aſk awakened conſciences, aſk damned finners, and they will tell you,
how charming ſoever the allurements of fin are, at the last it bites like a
Jerpent, Prov. 23. 30, 31. God’s wrath againſt us for fin is as thoſe
fiery ſerpents which God ſent among the people, to puniſh them for
their murmurings. The curſes of the law are as fiery ſerpents, ſo are all
the tokens of divine wrath. - r
[2.] The powerful remedy provided againſt this fatal malady. The
caſe of poor ſinners is deplorable; but is it deſperate 2 Thanks be to
God, it is not ; there is balm in Gilead. The Son of man is lifted up; as
the ſerpent of braſs was by Moſes, which cured the ſtung Iſraelites.
First, It was a ſerpent of braſs that cured them. Braſs is bright : we
read of Chriſt’s feet shining like braſs, Rev. l. 15. It is durable, Chriſt
ST. JOHN, III.
Chriſt's Interview with Nicodemus.
is the ſame. It was made in the ſhape of a fiery ſerpent, and yet had no
poiſon, no ſting fitly repreſenting Chriſt, who was made Sin for us, and yet
knew no fin; was made in the likeneſs ſinful flesh, and yet not finful; as
harmleſs as a ſerpent of braſs. The ſerpent was a curſed creature, Chriſt
was made a Curſe. That which cured them, reminded them of their
plague; ſo in Chriſt fin is ſet before us moſt fiery and formidable. Se-
condly, It was lifted up upon a pole, and ſo must the Son of man be
lifted up ; thus it behoved him, Luke 24, 26, 46. No remedy now.
Chriſt is lifted up, 1. In his crucifixion ; he was lifted up upon the croſs.
His death is called his being lifted up, ch. 12. 32, 33. He was lifted up as a
Spectacle, as a Mark; lifted up between heaven and earth, as if he had been
unworthy of either, and abandoned by both. 2. In his eraltation ; he
was lifted up to the Father's right hand, to give repentance and remiſſion;
he was lifted up to the croſs, to be further lifted up to the crown. 3.
In the publishing and preaching of his everlaſting goſpel, Rev. 14. 6.
The ſerpent was lifted up, that all the thouſands of Iſrael might ſee it.
Chriſt in the goſpel is exhibited to us, evidently ſet forth ; Chriſt is
lifted up as an Enſign, Iſa, 11. 10. . Thirdly, It was lifted up by Moſes.
Čhriſt was made under the law of Moſes, and Moſes teſtified of him.
Fourthly, Being thus lifted up, it was appointed for the cure of thoſe
that were bitten by fiery ſerpents ; he that ſent the plague, provided the
remedy; none could redeem and ſave us but he whoſe juſtice had con-
demned us. It was God himſelf that found the ranſom, and the efficacy
of it depends upon his appointment: . The fiery ſerpents were ſent to
puniſh them for their tempting Christ ; (ſo the apoſtle faith, 1 Cor.
io. 9.) and yet they were healed by virtue derived from him. He
whom we have offended, is our Peace.
[3.] The way of applying this remedy, and that is by believing;
which plainly alludes to the Iſraelitcs looking up to the brazen ſerpent,
in order to their being healed by it. If any ſtung Iſraelite was either ſo
little ſenſible of his pain and peril, or had ſo little confidence in the word
of Moſes, as not to look up to the brazen ſerpent, juſtly did he die of
the wound; but every one that looked up to it, did well, Numb. 21.9.
If any ſo far ſlight either their diſeaſe by fin, or the method of cure by
Chriſt, as not to embrace Chriſt upon his own terms, their blood is upon
their own head. He hath ſaid, Look, and be ſaved, (Iſa. 45. 22.) look,
and live. We muſt take a complacency in, and give conſent to, the
methods which Infinite Wiſdom has taken of ſaving a guilty world,
by the mediation of Jeſus Chriſt, as the great Sacrifice and Interceſſor.
[4.] The great encouragements given us by faith to look up to him.
First, It was for this end that he was lifted up, that his followers might
be ſaved; and he will purſue his end. Secondly, The offer that is made
of ſalvation by him, is general, that whoſoever believes in him, without
exception, might have benefit by him. Thirdly, The ſalvation offered
is complete. 1. They shall not perish, ſhall not die of their wounds;
though they may be pained and ill frightened, iniquity ſhall not be their
ruin. But that is not all. 2. They ſhall have eternal life. They ſhall
not only not die of their wounds in the wilderneſs, but they ſhall reach
Canaan, which they were then juſt ready to enter into,) they ſhall enjoy
the promiſed reſt. º
(2.) Jeſus Chriſt came to ſave us by pardoning us, that we might not
dic by the ſentence of the law, v. 16, 17. Here is goſpel indeed, good
news, the beſt that ever came from heaven to earth. Here is much, here
is all in a little ; the word of reconciliation in miniature. -
[1..] Here is God’s love, in giving his Son for the world, (v. 16.)
where we have three things. -
First, The great goſpel-mystery revealed; God ſo loved the world, that
he gave his only-begotten Son. The love of God the Father, is the ori-
.
ginal of our regeneration by the Spirit, and our reconciliation by the lift- i.
ing up of the Son. Note, 1. Jeſus Chriſt is the only-begotten Son of
God. This magnifies his love in giving him for us, in giving him to us;
now know we that he loves us, when he has given his only-begotten Son
for us, which ſpeaks not only his dignity in himſelf, but his dearneſs to
his Father; he was always his Delight. 2. In order to the redemption
and ſalvation of man, it pleaſed God to give his only-begotten Son. He not
only gave him, that is, ſent him into the world with full and ample power to
negociate a peace between heaven and earth, but he gave ſhim, that is, he
gave him up to ſuffer and die for us, as the great Propitiation or expiatory
Sacrifice. It comes in here as a reaſon why he must be lifted up ; for ſo
it was determined and deſigned by the Father, who gave him for this
purpoſe, and prepared him a body in order to it. His enemies could not
have taken him, if his Father had not given him. Though he was not yet
crucified, yet in the determinate counſel of God he was given up, Acts2. 23.
Nay further, God has given him, that is, he has made an offer of him to
*
all, and given him to all true believers, to all the intents and purpoſes of
the new covenant. He has given him to be our Prophet, a Witneſs to
the people ; the High-Prieſt of our profeſſion; to be our Peace ; to be
Head of the church, and Head over all things to the church ; to be to
us all we need. 3. Herein God has commended his love to the world;
God ſo loved the world ; ſo really, ſo richly. Now his creatures ſhali
| ſee that he loves them, and wiſhes them well. He ſo loved the world of
fallen man, as he did not love that of fallen angels; ſee Rom. 5.8.
|| 1 John 4. 10. Behold, and wonder, that the great God ſhould love ſuck
a worthleſs world ! That the holy God ſhould love ſuch a wicked world
with a love of good will, when he could not look upon it with any com-
placency . This was a time of love indeed, Ezek. 16. 6, 8. The Jews
vainly conceited that the Meſſiah ſhould be ſent only in love to their na-
|tion, and to advance that upon the ruins of their neighbours; but Chriſt
tells them that he came in love to the whole world, Gentiles as well as
Jews, 1 John 2. 2. Though many of the world of mankind periſh, yet
God’s giving his only-begotten Son was an inſtance of his love to the
whole world, becauſe through him there is a general offer of life and ſal-
vation made to all. It is love to the revolted rebellious province, to
iſſue out a proclamation of pardon and indemnity to all that will come in,
plead it upon their knees, and return to their allegiance. * So far God
loved the apoſtate lapſed world, that he ſent his Son with this fair propo-
ſal, that whoſoever believes in him, one or other, shall not perish. Salva-
tion has been of the Jews, but now Chriſt is known as Salvation to the ends
of the earth, a common Salvation. . . . . . . . . . -
Secondly, Here is the great goſpel-duty, and that is to believe in Jeſús
Christ, whom God hath thus given, given for us, given to us, to accept
the gift, and anſwer the intention of the Giver. We muſt yield an un-
feigned aſſent and conſent to the record God hath given in his word con-
cerning his Son. God having given him to us to be our Prophet, Prieſt,
and King, we muſt give up ourſelves to be ruled, and taught, and ſaved,
by him. . . . -
Thirdly, Here is the great goſpel-benefit, That whoſoever believes in
Chriſt, ſhall not periſh. This he had ſaid before, and here repeats it. It
is the unſpeakable happineſs of all true believers, which they are eter-
mally indebted to Chriſt for, 1. That they are ſaved from the miſeries
of hell, delivered from going down to the pit, they ſhall not perish. God
has taken away their fin, they ſhall not die; a pardon is purchaſed, and
ſo the attainder is reverſed. 2. They are entitled to the joys of hea-
ven : they ſhall have everlasting life. The convićted traitor is not only
pardoned, but preferred, and made a favourite, and treated as one
whom the King of kings delights to honour. Out of priſon he cometh
to reign, Eccl. 4. 14. If believers, then children; and if children, then
heirs. - -
[2.] Here is God’s defign in ſending his Son into the world; it was,
that the world through him might be ſaved. He came into the world with
ſalvation in his eye, with ſalvation in his hand. Therefore the aforemen-
tioned offer of life and ſalvation is fincere, and ſhall be made good to all
that by faith accept it ; (v. 17.) God ſent his Son into the world, this
| guilty, rebellious, apoſtate world ; ſent him as his Agent or Ambaſſa-
dor; not as ſometimes he had ſent angels into the world, as viſitants,
but as reſident. Ever fince man ſinned, he has dreaded the approach
and appearance of any ſpecial meſſenger from heaven, as being conſcious
of guilt, and looking for judgment; We shall ſurely die, for we have ſeen
God. If therefore the Son of God himſelf come, we are concerned to
inquire on what errand he comes ; Is it peace 3. Or, as they aſked Samuel
trembling, Comest thou peaceably * And this ſcripture returns the an-
ſwer, Peaceably. - - *
First, He did not come to condemn the world. We had reaſon
enough to expect that he ſhould, for it is a guilty world; it is convicted,
and what cauſe can be ſhewn why judgment ſhould not be given, and exe-
cution awarded, according to law? That one blood of which all nations
of men are made, (A&ts 17. 26.) is not only tainted with an hereditary
diſeaſe, like Gehazi's leproſy, but it is tainted with an hereditary guilt,
like that of the Amalekites, with whom God had war from generation to
generation ; and juſtly may fuch a world as this be condemned; and if
God would have ſent to condemn it, he had angels at command, to pour
out the vials of his wrath ; a cherubim with a flaming ſword, ready to
do execution. If the Lord had been plegſed to kill us, he would not have
ſent his Son among us. He came with full powers indeed to execute
judgment, (ch. 5. 22, 27.), but did not begin with a judgment of con:
demnation, did not proceed upon the outlawry, nor take advantage againſt
us for the breach of the covenant of innocency, but puts us upon a new
trial before a throne 9ſ grace.
- Secondly, He came that the world through him might be ſaved; that a
door of ſalvation might be opened to the world, and whoever would,
might enter in by it. God was in Chriſt reconciling the world to himſelf,
and ſo ſaving it. An act of indemnity is paſſed and publiſhed, through
, Chriſt a remedial law made; and the world of mankind dealt with, not
according to the rigours of the firſt covenant, but according to the riches
of the ſecond ; that the world through him might be ſaved, for it could
never be ſaved but through him ; there is not ſalvation in any other.
This is good news to a convinced conſcience, healing to broken bones
and bleeding wounds, that Chriſt, our Judge, came not to condemn, but
to ſave. . . - -
(3.) From all this is inferred the happineſs of true believers; (v. 18.)
He that believeth on him, is not condemned. Though he has been a fin- |
mer, a great finner, and stands convicted, (habes confºtentem reum—by his |
own confeſſion,) yet, upon his believing, proceſs is ſtayed, judgment is
arreſted, and he is not condemned. This ſpeaks more than a reprieve ;
he is not condemned, that is, he is acquitted ; he stands upon his deliver-
ance, (as we ſay,) and if he be not condemned, he is diſcharged ; 8 ×gwälz.
——he is not judged, not dealt with in ſtrićt juſtice, according to the deſert
of his fins. He is accuſed, and he cannot plead not guilty to the indićt-
ment, but he can plead in bar, can plead a noli proſèqui upon the indićt-
ment, as bleſſed Paul does, Who is he that condemns 2 It is Christ that
died. He is afflicted, chaſtened of God, perſecuted by the world; but
he is not condemned. The croſs perhaps lies heavy upon him, but he is
ſaved from the curſe : condemned by the world, it may be, but not con-
demned with the world, Rom. 8. 1. 1 Cor. 11. 32.
IV. Chriſt, in the cloſe, diſcourſes concerning the “ deplorable condi-
tion of thoſe that perfiſt, in unbelief and wilful ignorance,” v. 18...21.
1. Read here the doom of thoſe that will not believe in Christ ; they
are condemned already. Obſerve, ( 1.) How great the ſºn of unbelievers
is ; it is aggravated from the dignity of the Perſon they ſlight; they |
“believe not in the name of the only-begotten Son of God,” who is in-
finitely true, and deſerves to be believed; infinitely good, and deſerves to
be embraced. God ſent one to ſave us, that was dearest to himſelf; and
ſhall not he be dearest to ws 2 Shakl we not believe on his name, who has
a name above every name 2 (2.) How great the miſèry of unbelievers is;
they are condemned already ; which ſpeaks, [1..] A certain condemna-
tion. They are as ſure to be condemned in the judgment of the great
day as if they were condemned already. [2.] A preſent condemnation.
The curſe has already taken hold of them, the wrath of God now faſtens
upon them. They are condemned already, for their own hearts condemn
them. [3.] A condemnation grounded upon their former guilt ; He is
condemned already, for he lies open to the law for all his fins; the obli-
gation of the law is in full force, power, and virtue, againſt him, becauſe
he is not by faith intereſted in the goſpel-defeaſance ; he is condemned
already, becauſe he has not believed. Unbelief may truly be called the
great damning ſin, becauſe it leaves us under the guilt of all our other
fins; it is a fin againſt the remedy, againſt our appeal.
2. Read alſo the doom of thoſe that would not ſo much as know him,
v. 19. Many inquiſitive people had knowledge of Chriſt and his doćtrine
and miracles, but they were prejudiced againſt him, and would not be- |
lieve in him, while the generality were ſottiſhly careleſs and ſtupid, and
would not know him. -
them, “ that light is come into the world, and they loved darkneſs ra.
ther.” Now here obſerve, (1.) That the goſpel is light, and, when the
goſpel came, light came into the world. Light is ſelf-evidencing, ſo is the
goſpel, it proves its own divine original. Light is diſcovering, and truly
the light is ſtreet, and rejoices the heart. It is a light ſhining in a dark
place, and a dark place indeed the world would be without it. It is came
into all the world, (Col. 1. 6.) and not confined to one corner of it, as
the Old Teſtament light was, (2.). It is the unſpeakable folly of the
moſt of men, that they loved darkışeſs rather than light, rather than this
light. The Jews loved the dark ſhadows of their law, and the inſtruc-
tions of their blind guides, rather than the doćtrine of Chriſt. The Gen-
tiles loved their ſuperſtitious ſervices of an unknown God, whom they
ignorantly worshipped, rather than the redſonable ſervice which the goſpel
enjoins. Sinners that were wedded to their luſts, loved their ignorance
and miſtakes, which ſupported them in their ſins, rather than the truths
of Chriſt, who would have parted them from their fins. Man’s apoſtaſy,
began in an affectation of forbidden knowledge, but is kept up by an af-
fe&tation of forbidden ignorance. Wretched man is in love with his ſick-
meſs, in love with his ſlavery, and will not be made free, will not be made
whole. , (3.). The true reaſon why men love darkneſs rather than light,
is, becauſe their deeds are evil. They love darkneſs, becauſe they think
ST, JoHN, III,
And this is the condemnation, the fin that ruined
The Baptiſm of John and of Chriſt.
it is an excuſe for their evil deeds, and they hate the light, becauſe it
Hobs them of the good opinion they had of themſelves, by ſhewing them
their finfulneſs and miſery. Their caſe is ſad, and, becauſe they are re-
ſolved that they will not mend it, they are reſolved that they will not ſee
it. (4.) Wilful ignorance is ſo far from excuſing fin, that it will be
found at the great day, to aggravate the condemnation ; This is the con-
demnation, this is it that ruins ſouls, that they ſhut their eyes againſt the
light, and will not ſo much as admit a parley with Chriſt and his goſpel;
they ſet God ſo much at defiance, that they deſire not the knowledge of
his ways, Job 21. 14. We muſt account in the judgment, not only for
the knowledge we had, and uſed not, but for the knowledge we might
| have had, and would not; not only for the knowledge we finned against,
but for the knowledge we ſºnned away. f *
For the further illuſtration of this, he ſhews, (v. 20, 24.) that accord-
ing as men’s hearts and lives are good or bad, accordingly they ſtand af-
fe&ted to the light Chriſt has brought into the world.
[1..] It is not ſtrange, if thoſe that do evil, and reſolve to perfiſt in it,
hate the light of Chriſt’s goſpel; for it is a common obſervation, that.
every one that doeth evil, hateth the light, v. 20. Evil-doers ſeek conceal-
ment, out of ſenſe of ſhame, and fear of puniſhment; ſee Job 24. 13,
&c. Sinful works are works of darkneſs, they have been ſuch from the
firſt affected concealment, Job 31. 33. The light shakes the wicked, Job
38, 12, 13. Thus the goſpel is a terror to the wicked world; They
come not to this light, but keep as far off it as they can, lest their deeds
should be reproved. Note, First, The light of the goſpel is ſent into the
world, to reprove the evil deeds of finners ; to make them manifeſt, (Eph.
5. 13.) to shew people their tranſgreſſions, to ſhew that to be fin, which
was not thought to be ſo; and to ſhew them the evil of their tranſgreſ-
fions, that ſin by the new commandment might appear exceeding ſinful;
The goſpel has its convićtions, to make way for its conſolations.
condly, It is for this reaſon that evil-doers hate the light of the goſpel.
There were thoſe who had done evil, and were ſorry for it, who bade
this light welcome, as the publicans and harlots. But he that doeth evil,
that doeth it, and reſolveth to go on in it, hateth the light, cannot bear to
be told of his faults. All that oppoſition which the goſpel of Chriſt has
met with in the world, comes from the wicked.heart, influenced by the
wicked one. Chriſt is hated becauſe fin is loved. Thirdly, They who do
not come to the light, thereby evidence a ſecret hatred of the light. If
they had not an antipathy to ſaving knowledge, they would not fit down
ſo contentedly in damning ignorance, - -
[2.] On the other hand, upright hearts, that approve themſelves to
God in their integrity, bid this light welcome ; (v. 21.) He that doeth
truth, cometh to the light. It ſeems, then, though the goſpel had many
enemies, it had ſome friends. It is a common obſervation, that truth
Jeeks no corners. They who mean and act honeſtly, dread not a ſcrutiny,
but deſire it rather ; now this is applicable to the goſpel-light ; as it con-
vinces and terrifies evil-doers, ſo it confirms and comforts thoſe that walk
| in their-integrity.
Obſerve here,
First, The charaćter of a good man. 1. He is one that doeth truth ;
that is, he ačteth truly and fincerely in all he doeth. Though ſometimes
he come ſhort of doing good, the good he would do, yet he doelh truth ;
he aims honeſtly, he has his infirmities, but holds faſt his integrity; as
Gaius, that did faithfully ; (3 John 5.) as Paul, (2 Cor. 1, 12.) as Na.
thanael, (ch. 1. 47.) as Aſa, 1 Kings 15, 14. 2. He is one that cometh
to the light. He is ready to receive and entertain divine revelation, as far
as it appears to him to be ſo, what uneaſineſs ſoever it may create him.
He that doeth truth, is willing to know the truth by himſelf, and to have
his deeds made manifest. A good man is much in trying himſelf, and de-
firous that God would try him, Pſ. 26. 2. He is ſolicitous to know
what the will of ‘God is, and reſolves to do it, though ever ſo contrary
to his own will and intereſt.
Secondly, Here is the charaćter of a good work; it is wrought in God,
in union with him by a covenanting faith, and in communion with him by
devout affections. Our works are then good, and will bear the teſt,
when the will of God is the rule of them, and the glory of God the end
of them ; when they are done in his ſtrength, and for his ſake to him,
and not to men ; and if by the light of the goſpel it be manifeſt to us
that our works are thus wrought, then shall we have rejoicing, Gal. 6.4.
2 Cor. l. 12.
Thus far we have Chriſt’s diſcourſe with Nicodemus ; it is probable
that much more paſſed between them, and it had a good effect, for we
find, ch. 19. 39. that Nicodemus, though he was puzzled at firſt, yet af,
|terward.became a faithful diſciple of Chriſt.
Se-
ST, JOHN, III.
The Baptiſm of John and of Chriſt.
22. After theſe things came Jeſus and his diſciples into
the land of Judea, and there he tarried with them, and |
baptized. , 23. And John alſo was baptizing in Enon, near
to Salim, becauſe there was much water there : and they
came, and were baptized. 24. For John was not yet caſt
into priſon, 25. Then there aroſe a queſtion between
Jome of John's diſciples and the Jews, about purifying.
26. And they came unto John, and ſaid unto him, Rabbi,
he that was with thee beyond Jordan, to whom thou
beareſt witneſs, behold, the ſame baptizeth, and all men
come to him. 27. John anſwered and ſaid, A man can
receive nothing, except it be given him from heaven. 28.
Ye yourſelves bear me witneſs, that I ſaid, I am not the
Chriſt, but that I am ſent before him. 29. He that hath
the bride, is the bridegroom ; but the friend of the bride-
groom, which ſtandeth, and heareth him, rejoiceth greatly
becauſe of the bridegroom's vóice: this my joy therefore
is fulfilled. 30. He muſt increaſe, but I muſt decreaſe.
31. He that cometh from above, is above all : he that is
of the earth, is earthly, and ſpeaketh of the earth: he that
cometh from heaven, is above all. 32. And what he hath
feen and heard, that he teſtifieth ; and no man receiveth
his teſtimony. 33. He that hath received his teſti-
mony, hath ſet to his ſeal, that God is true. 34. For
he whom God hath ſent, ſpeaketh the words of God:
for God giveth not the Spirit by meaſure unto him. 35.
The Father loveth the Son, and hath given all things into
his hand. 36. He that believeth on the Son, hath ever-
laſting life : and he that believeth not the Son, ſhall not
ſee life ; but the wrath of God abideth on him.
In theſe verſes, we have,
I. Chriſt’s removal into the land of Judea ; (v. 22.) and there he
tarried with his diſciples. Obſerve,
1. Our Lord Jeſus, after he entered upon his public work, travelled
much, and removed often, as the patriarchs in their ſojournings. As
it was a good part of his humiliation, that he had no certain dwelling-
place, but was, as Paul, in journeyings often, ſo it was an inſtance of his
unwearied induſtry in the work for which he came into the world, that
he went about in proſecution of it; many a weary ſtep he took to do
good to ſouls. The Sun Qf righteouſneſs took a large circuit to diffuſe
his light and heat, Pſ. 19. 6.
2. He was not wont to ſtay long at Jeruſalem ; though he went fre-
quently thither, yet he ſoon returned into the country; as here; After
theſe things, after he had had this diſcourſe with Nicodemus, he came
into the land of Judea ; not ſo much for greater privacy, (though mean
and obſcure places beſt ſuited the humble Jeſus in his humble ſtate,) but
for greater #ſºft his preaching and miracles, perhaps, made most
noiſe at Jeruſalem, the fountain-head of news, but did least good there,
where the moſt confiderable men of the Jewiſh church had ſo much the
aſcendant. -
3. When he came into the land of Judea, his diſciples came with him ;
for theſe were “they that continued with him in his temptations.”
Many that flocked to him at Jeruſalem, would not follow his motions
into the country, they had no buſineſs there ; but his diſciples attended
him. If the ark remove, it is better to remove and go after it, (as they
did, Joſh. 3. 3.) than fit ſtill without it; though it be in Jeruſalem.
itſelf. .
4. There he tarried with them, 3is-os-He converſed with them, diſ.
oouſed with them. He did not retire into the country for his eaſe and
pleaſure, but for more free converſation with his diſciples and followers.
See Cant. 7. 11, 12. Note, Thoſe that are ready to go with Christ,
ſhall find him as ready to stay with them. It is ſuppoſed that he now
ſtaid five or fix months in this country. -
5. There he baptized; he admitted diſciples, ſuch as believed in him,
and had more honeſty and courage than thoſe had at Jeruſalem, ch. 2.
24. John began to baptize in the land of Judea, (Matth. 3. 1.) there- |
Vol. IV. No. 86. -
fore Chriſt began there, for John had ſaid, There comes one after me.
He baptized not himſelf, with his own hand, but his diſciples by his
order and dire&tions, as appears, ch. 4. 2. But his diſciples’ baptizing
was his baptizing. Holy ordinances are Chriſt’s, though adminiſtered by
weak men. - - *
II. John’s continuance in his work, as long as his opportunities laſted,
v. 23, 24. Here we are told, - -
1. That John was baptizing. Chriſt’s baptiſm was, for ſubſtance, the
ſame with John’s, for he bore witneſs to Chriſt, and therefore they did
not at all claſh or interfere with one another. But, (1.) Chriſt began
to preach and baptize before John laid it down, that he might be ready
to receive John’s diſciples when he ſhould be taken off, and ſo the wheels
might be kept going. It is a comfort to uſeful mºn, when they are going
"off the ſtage, to ſee thoſe riſing up, who are likely to fill up their room.
(2.) John continued to preach and baptize, though Chriſt had taken it
up ; for he would ſtill, according to the meaſure given to him, advance
the intereſts of God’s kingdom. There was ſtill work for John to do,
for Chriſt was not yet generally known, more the minds of people
thoroughly prepared for him by repentance. From heaven John had re-
ceived his command, and he would go on in his work till from thence he
received his countermand, and would have his diſmiſſion from the ſame
hand that gave him his commiſſion. He does not come in to Chriſt, left
what had formerly paſſed, ſhould look like a combination between them ;
but he goes on with his work, till Providence lays him aſide. The
greater gifts of ſome do not render the labours of others, that come
ſhort of them, needleſs and uſeleſs ; there is work enough for all hands.
They are fullen, that will fit down, and do nothing, when they ſee them-
ſelves out-ſhone. Though we have but one talent, we muſt account
for that; and when we ſee ourſelves going off, muſt yet go on to the
laſt. . •
2. That he baptized in Enon near Salim, places we find no where elſe
mentioned ; and therefore the learned are altogether at a loſs where to
find them ; wherever it was, it ſeems that John removed from place to
place; he did not think that there was any virtue in Jordan, becauſe
Jeſus was baptized there, which ſhould engage him to ſtay there, but,
as he ſaw cauſe, removed to other waters. Miniſters muſt follow their
opportunities; and he choſe a place where there was much water;
§3212 aroxxz—many waters, that is, many streams of water ; ſo that where-
ever he met with any that were willing to ſubmit to his baptiſm, water
was at hand to baptize them with ; shallow perhaps, as is uſual where
there are many brooks, but ſuch as would ſerve his purpoſe. And in that
country, plenty of water was a valuable thing.
3. That thither people came to him, and were baptized. Though they
did not come in ſuch vaſt crewds, as they did when he firſt appeared, yet
now he was not without encouragement, but there were ſtill thoſe that
attended and owned him. Some refer this both to John and to Jeſus ;
They came, and were baptized; that is, ſome came to John, and were bap-
tized by him, ſome to Jeſus, and were baptized by him, and, as their
baptiſm was one, ſo were their hearts. - -
4. It is noted, (v. 24.) that John was not yet cast into priſon, to clear
the order of the ſtory, and to ſhew that theſe paſſages related here, (ch.
2. and 3. in the harmony,) are to come in before Matth. 4. 12. John
never defifted from his work as long as he had his liberty ; nay, he
ſeems to have been the more induſtrious, becauſe he foreſaw his time
was ſhort; he was not yet cast into priſon, but he expected it ere long,
ch. 9. 4.
III. A conteſt between “John’s diſciples and the Jews, about pu-
rifying,” v. 25. See how the goſpel of Chriſt came not to ſend peace
upon earth, but diviſion. Obſerve,
1. Who were the diſputants; ſome of John’s diſciples, and the Jews
who had not ſubmitted to his baptiſm of repentance. Penitents and in-
penitents divide this finful world. In this conteſt, it ſhould ſeem, John's
diſciples were the aggreſſors, and gave the challenge 3. and it is a fign that
they were novices, who had more zeal than diſcretion. The truths of
God have often ſuffered by the raſhneſs of ſome that have undertaken to
defend them before they were able to do it. -
2. What was the matter in diſpute; about purifying, about religious
washing. (1.) We may ſuppoſe that John's. diſciples cried up his bap-
tiſm, his purifying, as instar, omnium-ſiºperior to all others, and gave
the preference to that as perfecting and ſuperſeding all the purifications
of the Jews; and they were in the right ; but young converts are too
apt to boaſt of their attainments, whereas he that has found the treaſure,
ſhould hide it till he is ſure that he has it, and not talk of it too much at
firſt, (2.) No doubt but the Jews with as much aſſurance applauded
* - - 6 S
ST, JOHN, III.
| thou for my ſake P And took this occaſion to confirm the teſtimonies he
| had formerly borne to Chriſt as ſuperior to him, cheerfully configning
and turning over to him all the intereſt he had in Iſrael. In this diſcourſe
diſpute, when they could not deny the excellent nature and deſign of ||
the purifyings that were in uſe among them, both thoſe that were inſti-
tuted by the law of Moſes, and thoſe that were impoſed by the tradition
of the elders; for the former they had a divine warrant, and for the latter
the uſage of the church, Now it is very likely that the Jews in this
John’s baptiſm, raiſed an objećtion againſt it from Chriſt's baptiſm,
which gave occaſion for the complaint that follows here; (v. 26.
“Here is John baptizing in one place,” (ſay they,) “ and Jeſus at the
ſame time baptizing in another place; and therefore John’s baptiſm,
which his diſciples ſo much applaud, is either,” [1..] “ Dangerous, and
of ill conſequence to the peace of the church and ſtate, for you ſee it
opens a door to endleſs parties. Now that John has begun, we ſhall have
every little teacher ſet up for a baptiſt preſently. Or,” [2.] “ At the
beſt, it is defective and imperfect. If John's baptiſm, which you cry up
thus, have any good in it, yonder the baptiſm of Jeſus goes beyond it,
ſo that for your parts you are ſhaded already by a greater light, and your
baptiſm is ſoon gone out of requeſt.” Thus obječtions are made
againſt the goſpel, from the advancement and improvement of goſpel-
light, as if childhood and manhood were contrary to each other, and the
ſuperſtructure were againſt the foundation. There was no reaſon to
objećt Chriſt’s baptiſm againſt John’s, for they confiſted very well to-
ether. g
g IV. A complaint which John’s diſciples made to their maſter concern.
ing Chriſt and his baptizing, v. 26. They, being nonpluffed by the fore-
mentioned obječtion, and probably ruffled and put into a heat by it, come
to their maſter, and tell him, “ Rabbi, he that was with thee, and was
baptized of thee, is now ſet up for himſelf, he baptizeth, and all men come
to him ; and wilt thou ſuffer it?” Their itch for diſputing occaſioned
this. It is common for men, when they find themſelves run aground in
the heat of diſputation, to fall foul upon thoſe that do them no harm.
If theſe diſciples of John had not undertaken to diſpute about puri-
Jying, before they underſtöod the doctrine of baptiſm, they might have
anſwered the objećtion without being put into a paſſion. In their com-
plaint, they ſpeak reſpectfully to their own maſter, Rabbi ; but ſpeak
very ſlightly of our Saviour, though they do not name him. -
1. They ſuggeſt that Chriſt’s ſetting up a baptiſm of his own was a
piece of preſumption, very unaccountable; as if John having firſt ſet up
this right of baptizing, he muſt have the monopoly of it, and, as it were,
a patent for the invention ; “He that was with thee beyond Jordan, as a
diſciple of thine, behold, and wonder, the ſame, the very ſame, baptizes,
and takes thy work out of thy hand.” Thus the voluntary condeſcen-
fions of the Lord Jeſus, as that of his being baptized by John, are often
unjuſtly and very unkindly turned to his reproach. -
2. They ſuggeſt that it was a piece of ingratitude to John. He to
whom thou bearest witneſs, baptizes; as if Jeſus owed all his reputation
to the honourable charaćter John gave of him, and yet had very un-
worthily improved it to the prejudice of John. But Chriſt needed not
John’s teſtimony, ch. 5. 36. He refle&ted more honour upon John than
he received from him ; yet thus it is incident to us to think that others
are more indebted to us than really they are. And beſides, Chriſt’s bap-
tiſm was not in the leaſt an impeachment, but indeed the greateſt improve-
ment, of John’s baptiſm ; which was but to lead the way to Chriſt’s.
John was just to Chriſt, in bearing witneſs to him ; and Chriſt’s an-
ſwering ..?
niſtry. s
3. They conclude that it would be a total eclipſe to John's baptiſm ;
“All men come to him ; they that uſed to follow with us, now flock
after him, it is therefore time for us to look about us.” It was not in-
deed ſtrange that all men came to him. As far as Chriſt is manifeſted,
he will be magnified; but why ſhould John’s diſciples grieve at that 2
Note, Aiming at the monopoly of honour and reſpect, has been in all
ages the bane of the church, and the ſhame of its members and miniſters;
as alſo a vying of intereſts, and a jealouſy of rivalſhip and competition.
We miſtake if we think that the excelling gifts and graces, and labours
and uſefulneſs, of one, are a diminution and diſparagement to another that
has obtained mercy to be faithful; for the Spirit is a free Agent, diſ.
penſing to every one ſeverally as he will. Paul rejoiced in the uſeful-
neſs even of thoſe that oppoſed him, Phil. 1. 18. We muſt leave it to
God to chooſe, employ and honour his own inſtruments as he pleaſeth,
and not covet to be placed alone. -
V. Here is John’s anſwer to this complaint which his diſciples made,
v. 27, &c. His diſciples expected that he ſhould have reſented this
matter as they did ; but Chriſt’s manifestation to Iſrael was no ſurpºſe
to John, but what he looked for ; it was no disturbance to him, but what
his teſtimony did rather enrich than impoveriſh John’s mi- |
|
hold as to others.
John’s Teſtimony to Chriſt.
he wiſhed for. He therefore checked the complaint, as Moſes, Enviest
here, the firſt miniſter of the goſpel (for ſo John was) is an excellent
pattern to all miniſters, to humble themſelves and to exalt the Lord Jeſus.
1. John here abaſes himſelf in compariſon with Chriſt, v. 27.30. The
more others magnify us, the more we muſt humble ourſelves, and fortify
ourſelves againſt the temptation of flattery and applauſe, and the jealouſy
of our friends for our honour, by remembering our place, and what we
are, I Cor. 3. 5. .
(1.) John acquieſces in the divine diſpoſal, and ſatisfies himſelf with
that ; (v. 27.) “A man can receive nothing except it be given him from
heaven, whence every good gift comes ;” (James 1. 17.) a general truth
very applicable in this caſe. Different employments are according to the
dire&tion of Divine Providence; different endowments according to the
diſtribution of the Divine Grace. No man can take any true honour to
himſelf, Heb. 5. 4. We have as neceſſary and conſtant a dependence
upon the grace of God in all the motions and ačtisms of the ſpiritual life,
as we have upon the providence of God in all the motions and ačtions of
the natural life: now this comes in here as a reaſon, [1..] Why we ſhould
not envy thoſe that have a larger ſhare of gifts than we have, or move
in a larger ſphere of uſefulneſs. John reminds his diſciples that Jeſus
had not thus excelled him, except he had received it from heaven, for
as Man and Mediator he received gifts; and if God gave him the Spirit
without meaſure, (v. 34.) ſhall they grudge at it The ſame reaſon will
- If God is pleaſed to give to others more ability and
ſucceſs than to us, ſhall we be diſpleaſed at it, and refle&t upon him as
unjuſt, unwiſe, and partial : See Matth. 20, 15. [2.] Why we ſhould
not be diſcontented, though we be inferior to others in gifts and uſe-
fulneſs, and be eclipſed by their excellencies. John was ready to own
that it was the gift, the free gift, of heaven, that made him a preacher,
a prophet, a baptiſt : it was God that gave him the intereſt he had in
the love and eſteem of the people ; and if now his intereſt decline, God’s
will be done ! He that gives, may take. What we receive from heaven
we muſt take as it is given. Now John never received a commiſſion for
a ſtanding perpetual office, but only for a temporary one, which muſt
ſoon expire; and therefore, when he has fulfilled his miniſtry, he can con-
tentedly ſee it go out of date. Some give quite another ſenſe of theſe
words; John had taken pains with his diſciples, to teach them the re-
ference which his baptiſm had to Chriſt, who ſhould come after him, and
yet be preferred before him, and do that for them, which he could not
do; and yet, after all, they dote upon John, and grudge this preference of
Chriſt above him ; Well, faith John, I ſee a man can receive, that is,
perceive, nothing, except it be given him from heaven. The labour of mi-
niſters is all loſt labour, unleſs the grace of God make it effectual. Men
do not underſtand that which is made moſt plain, nor believe that which
is made moſt evident, unleſs it be given them from heaven to underſtand
and believe it. - . .
(2.) John appeals to the teſtimony he had formerly given concerning
Chriſt; (v. 18.) You can bear me witneſs, that I ſaid again and again,
I am not the Christ, but I am ſent before him. See how ſteady and con-
ſtant John was in his teſtimony to Chriſt, and not as a reed shaken with
the wind ; neither the frowns of the chief prieſts, nor the flatteries of his
own diſciples, could make him change his note. Now this ſerves here,
[1..] As a conviction to his diſciples, of the unreaſonableneſs of their com-
plaint. They had ſpoken of the witneſs which their maſter bore to Jeſus,
(v. 26.) “Now,” ſaith John, “do not you remember what the teſti-
mony was that I did bear 2 Call that to mind, and you will ſee your own
cavil anſwered. Did I not ſay, I am not the Christ P Why then do you
ſet me up as a rival with him that is 2 Did I not ſay, I am ſent before
him P Why then does it ſeem ſtrange to you that I ſhould ſland by and
give way to him * [2.] It is a comfort to himſelf, that he had never
given his diſciples any occaſion thus to ſet him up in competition with
Chriſt; but, on the contrary, had particularly cautioned them againſt this
miſtake, though he might have made a hand of it for himſelf. It is a ſa-
tisfaction to faithful miniſters, if they have done what they could in their
places to prevent any extravagancies that their people ran into. John
had not only not encouraged them to hope that he was the Meſfiah, but
had plainly told them the contrary; which was now a ſatisfaction to
him. It is a common excuſe for thoſe who have undue honour paid them
“Si populus vult decipi, decipiatur—If the people will be deceived, let
them;” but that is an ill maxim for them to go by, whoſe buſineſs it is to
to undeceive people. The lip of truth shall be established.
*| ST. JOHN, III. John's Teſtimony to Chriſt.
(3.) John profeſſes the great ſatisfaction he had in the advancemeat expreſſion, and we can ſay but this, He is above-all. It was ſaid of John
of Chriſt and his intereſt. e was ſo far from regretting it, as his diſci-
ples did, that he rejoiced in it. This he expreſſes (v. 29.) by an
elegant fimilitude. . [1..] He compares our Saviour to the bridegroom ;
“He that has the bride, is the Bridegroom. Do all men come to him 2
It is well, whither elſe ſhould they go Has he got the throne in men’s
affections : Who elſe ſhould have it It is his right; to whom ſhould
the bride be brought but to the Bridegroom * Chriſt was propheſied
of in the Old Teſtament as a Bridegroom, Pſ. 45. The Word was made
Flesh, that the diſparity of nature might not be a bar to the match. Pro.
viſion is made for the purifying of the church, that the defilement of fin
might be no bar. Chriſt eſpouſes his church to himſelf; he has the
bride, for he has her love, he has her promiſe ; the church is ſubject to
Christ. As far as particular ſouls are devoted to him in faith and love,
ſo far the Bridegroom has the bride. [2.] He compares himſelf to the
Jriend of the Bridegroom, who attends upon him, to do him honour and
ſervice, aſſiſts him in proſecuting the match, ſpeaks a good word for him,
uſes his intereſt on his behalf, rejoices when the match goes on, and moſt
of all when the point is gained, and he has the bride. All that John had
done in preaching and baptizing, was to introduce him; and now that
he was come, he had what he wiſhed for ; The friend of the bridegroom
stands, and hears him ; ſtands expecting him, and waiting for him; re-
joices with joy becauſe of the Bridegroom’s voice, becauſe he is come to the
marriage after he had been long expected. Note, First, Faithful mini-
ſters are friends of the Bridegroom, to recommend him to the affections
and choice of the children of men; to bring letters and meſſages from
him, for he courts by proxy ; and herein they muſt be faithful to him.
Secondly, The friends of the Bridegroom muſt stand, and hear the Bride-
groom's voice; muſt receive inſtructions from him, and attend his orders;
muſt defire to have proofs of Chriſt’s ſpeaking in them, and with them ;
(2 Cor. 13.3.) that is the Bridegroom’s voice. Thirdly, The eſpouſing
of ſouls to Jeſus Chriſt in faith and love, is the fulfilling of the joy of
every good miniſter. If the day of Chriſt’s eſpouſals be the day of the
gladneſs of his heart, (Cant. 3. 11.) it cannot but be their’s too, who |
love him, and wiſh well to his honour and kingdom.
no greater joy. -
(4.) He owns it highly fit and neceſſary that the reputation and in-
tereſt of Chriſt ſhould be advanced, and his own diminiſhed; (v. 30.)
He must increaſe, but I must decreaſe. If they grieve at the growing
Surely they have
greatneſs of the Lord Jeſus, they will have more and more occaſion to
grieve, as they have that indulge themſelves in envy and emulation. John
ſpeaks of Chriſt’s increaſe and his own decreaſe, not only as necessary and º • * * * º
| John was the crier’s voices that ſaid, “ Make room for the witneſs, and
wnavoidable, which could not be helped, and therefore muſt be borne, hut
as highly just and agreeable, and is entirely ſatisfied in it.
well pleaſed to ſee the kingdom of Chriſt getting ground ; “ He must
increaſe. You think he has gained a deal, but it is nothing to what he will
gain.” Note, The kingdom of Chriſt is, and will be, a growing kingdom,
like the light of the morning, like the grain of muſtard-ſeed.
was not at all diſpleaſed that the effect of this was, the diminiſhing of his
own intereſt ; I must decreaſe. Created excellencies are under this law,
they must decreqſe, I have ſeen an end of all perfection. Note, First,
The ſhining forth of the glory of Chriſt eclipſes the luſtre of all other
glory. The glory that ſtands in competition with Chriſt, that of the
world and the fleſh, decreaſes and loſes ground, in the ſoul, as the know-
ledge and love of Chriſt increaſe, and get ground ; but it is here ſpoken || & - -
idence given in court, with great, caution and aſſurance. (2.) The affec-
As the light of the morning in- ||
Secondly, If our diminution |
of that which is ſubſervient to him.
creaſes, that of the morning-ſtar decreaſes.
and abaſement may but in the leaſt contribute to the advancement of
Chriſt’s name, we muſt cheerfully ſubmit to it, and be content to be any || ſº
- || To lament the infidelity of the moſt of men; though he teſtifies what is
infallibly true, yet no man receiveth his testimony, that is, very few, next
to none, none in compariſon with thoſe that refuſe it. They receive it not,
| they will not hear it, they do not heed it, or give credit to it. This he ſpeaks
| of, not only as matter of wonder, that ſuch a teſtimony ſhould not be re-
|ceived; (Who hath believed our report 2. How ſtupid and fooliſh are
thing, to be nothing, ſo that Chriſt may be all. . ... ' . . . .
2. John Baptiſt here advances Chriſt, and inſtructs his diſciples con-
cerning him, that they might be ſo far from grieving that ſo many come
to him, that they might come to him themſelves. - . .
(1.) He inſtrućts them concerning the dignity of Christ’s perſon ;
(v. 31.) He that cometh from above, that cometh/rom heaven, is above all.
Here, [l.] He ſuppoſes his divine original, that he came from above,
from heaven, which ſpeaks not only his divine extraćtion, but his divine
nature. . He had a being before his conception, a heavenly being. None
but he that came from heaven, was fit to ſhew us the will of heaven, or
the way to heaven. When God would ſave man, he ſent from above.
[2.] Hence he infers his ſovereign authority ; he is above all, above all
things and all perſons, God over all, blessed ſor evermore. It is daring
preſumption to diſpute precedency with him. When we come to ſpeak of
the honours of the Lord Jeſus, we find they tranſcend all conception and
[1..] He was | - • i
| to give in his teſtimony, himſelf, and the judge to give the charge him
[2.] He || -
in itſelf, and of infinite concern to us. , 2. His divine grace and goodneſs;
that which he had ſeen and heard, becauſe he knew it nearly concerned
us, he was pleaſed to make known to us.….What Paul had ſeen and
Baptiſt, “ There is not a greater among them that are born of women.”
But the deſcent of Chriſt from heaven put ſuch a dignity upon him
* was not diveſted of by his being made Fleſh ; ſtill he was above
(!!!,
This he further illuſtrates by the meanneſs of thoſe who ſtood in com-
petition with him; He that is of the earth, is earthly, o wy ex ras yns ex rus
wns tre+He that is of the earth, is of the earth; he that has his original of
the earth, has his food out of the earth, has his converſe with earthly
things, and whoſe concern is for them. Note, First, Man has his riſe
out of the earth ; not only Adam at firſt, but we alſo ſtill are formed
out of the clay, Job 33. 6. Look to the rock whence we were hewn.
Secondly, Man's conſtitution is therefore earthly; not only his body frail
and mortal, but his ſoul corrupt and carnal, and its bent and bias ſtrong
towards earthly things. The prophets and apoſtles were of the ſame
mould with other men; they were but earthen vessels, though they had
a rich treaſure lodged in them; and ſhall theſe be ſet up as rivals with
Chriſt : Let the potsherds strive with the potsherds of the earth; but let
them not cope with him that came from heaven. -
2.) Concerning the excellency and certainly of his doctrine. His
diſciples were diſpleaſed that Chriſt’s preaching was admired, and at-
tended upon, more than his ; but he tells them that there was reaſon
enough for it. For, . . . . -
[1..] He, for his part, ſpake of the earth, and ſo do all thoſe that are
of the earth. The prophets were men, and ſpake like men ; of themſelves
they could not ſpeak, but of the earth, 2 Cor. 3. 5. The preaching of
the prophets and of John was but low and flat compared with Chriſt's
preaching ; as heaven is high above the earth, ſo, were his thoughts
above their’s. By them God ſpake on earth, but in Chriſt he ſpeaketh
from heaven. - . . . . . -
[2.]. But he that cometh from heaven, is not only in his perſon, but
in his doćtrine, above all the prophets that ever lived on earth; none
teacheth like him. The doćtrine of Chriſt is here recommended to us,
First, As infallibly ſure and certain, and to be entertained accordingly;
(v. 32.) I'hat he hath ſeen and heard, that he testifteth. See here, 1.
Chriſt’s divine knowledge ; he teſtified nothing but what he had ſeen and
heard, what he was perfectly apprized of and thoroughly acquainted
with. What he diſcovered of the divine nature and of the inviſible
world, was what he had ſeen ; what he revealed of the mind of God,
was what he had heard immediately from him, and not at ſecond hand.
The prophets teſtified what was made known to them in dreams and
viſions by the mediation of angels, but not what they had ſeen and heard.
£éepºſilence, while the charge is given,” but then leaves it to the witneſs
ſelf. The goſpel of Chriſt is not a doubtful opinion, like an hypotheſis
or new notion, in philoſophy, which every one is at liberty, to believe or
not; but it is a revalation, of the mind of God, which is of eternal truth
heard in the third, heavens, she could not teſtify; (2 Cor. 12. 4.) but
| Chriſt knew how to utter what he had ſeen and heard. Chriſt’s preach-
| ing is here called his testiſying, to denote, (1.) The convincing evidence
of it; it was not reported as news by hearſay, but it was testifted as evi-
tionate earneſtneſs of the delivery of it; it was teſtified with concern and
importunity, jas Ačiš 18, 5. . . .
From theºriainly of Chriſt’s doctrine, John takes occaſion, [1.J.
the greateſt part of mankind, what enemies to themſelves ||) but as mat-
ter of grief; John’s diſciples grieved that all men came to Christ, (v. 26.)
they thought his followers too many. But John, grieves that no man.
came to him, he thought them too few. Note, The unbelief of finners
is the grief of ſaints. It was for this that St. Paul had great heavineſs,
Rom. 9. 2. [2.] He takes occaſion to commend the faith of the choſen
remnant; (v. 33.) He that hall, received his testimony, (and ſome ſuch
there were, though very few,) hath ſet to his ſeal that God is true. God
is true, though we do not ſet our ſeal to it; let God be true, and every
. . . w ST. JOHN, IV,
man a liar ; his truth needs not our faith to ſupport it, but by faith we
do ourſelves the honour and juſtice to ſubſcribe to his truth, and hereby
God reckons himſelf honoured. God’s promiſes are all yea and amen,
by faith we put our amen to them, as Rev. 22. 20. Obſerve, he that
receives the teſtimony of Chriſt, ſubſcribes not only to the truth of
Christ, but to the truth of God, for his name is the word of God; the
commandments of God and the teſtimony of Chriſt are put together,
Rev. 12. 17. By believing in Chriſt we ſet to our ſeal, First, That
God is true to all the promiſes which he has made concerning Christ,
that which he ſpake by the mouth of all his holy prophets ; what he
Jivare to our fathers, is all accompliſhed, and not one iota or tittle of it
fallen to the ground, Luke 1. 70, &c. Aćts 13, 32, 33. Secondly,
That he is true to all the promiſes he has made in Christ ; we venture
our ſouls upon God’s veracity, being ſatisfied that he is true ; we are
willing to deal with him upon trust, and to quit all in this world for a
happineſs in reverſion and out of fight. By this we greatly honour
Ged’s faithfulneſs. Whom we give credit to, we give honour to.
Secondly, It is recommended to us as a divine doćtrine ; not his own
but his that ſent him; (v. 34.) For he whom God hath ſent, ſpeaketh the
word of God, which he was ſent to ſpeak, and enabled to ſpeak, for God
giveth not the Spirit by meaſure unto him. The prophets were as meſſen-
gers that brought letters from heaven ; but Chriſt came under the cha-
raćter of an Ambassador, and treats with us as ſuch ; for, 1. He ſpake
the words of God, and nothing he ſaid, favoured of human infirmity;
both ſubſtance and language were divine. He proved himſelf ſent of
God, (ch. 3. 2.) and therefore his words are to be received as the words
of God.
oracles of God, and propheſy according to the proportion of faith, are to
be received as ſent of God. 1. He ſpake ſo as no other prophet did ;
for God giveth not the Spirit by meaſure to him. None can ſpeak the
words of God, without the Spirit of God, 1 Cor. 2. 10, 11. The Old Teſ-
tament prophets had the Spirit, and in different degrees, 2 Kings 2, 9,
10. But whereas God gave them the Spirit by meaſure, (1 Cor. 12. 4.)
he gave him to Chriſt without meaſure; all fulneſs dwelt in him, the ful-
neſs of the Godhead, an unmeaſurable fulneſs. The Spirit was not in |
Chriſt as in a veſſel, but as in a fountain, as in a bottomleſs ocean. “ The
prophets that had the Spirit in a limited manner, only with reſpect to
ſome particular revelation, ſometimes ſpake of themſelves; but he that
had the Spirit always refiding in him without ſtint, always ſpake the
words of God.” So Dr. Whitby.
3.) Concerning the power and authority he is inveſted with, which {
3. p 3/
gives him the pre-eminence above all others, and a more excellent name
than they. r
[1..] He is the beloved Son of the Father; (v. 35.) The Father loveth |
the Son. The prophets were faithful as ſervants, but Chriſt as a Son ;
they were employed as Servants, but Chriſt beloved as a Son, always his
Delight, Prov. 8, 30. The Father was well pleaſed in him; not only he
did love him, but he doth love him ; he continued his love to him even
in his eſtate of humiliation, loved him never the leſs for his poverty and
ſufferings. - , -
[2.] He is Lord of all. The Father, as an evidence of his love to
him, hath given all things into his hand. . Love is generous. The Fa-
ther took ſuch a complacency and had ſuch a confidence in him, that he
eonſtituted him the great Feoffee in trust for mankind. Having given
him the Spirit without meaſure, he gave him all things; for he was thereby
qualified to be Maſter and Manager of all. Note, It is the honour of
Chriſt, and the unſpeakable comfort of all chriſtians, that the Father |
hath given all things into the hands of the Mediator. First, All power;
ſo it is explained, Matth. 28. 18. , All the works of ereatiºn being put
under his feet, all the affairs of redemption are put into his hand; The is
Lord of all. Angels are his ſervants, devils are his captives. He has
power over all flesh; the heathen given him for his inheritance. The king-
dom of providence is committed to his adminiſtration. He has power
to ſettle the terms of the covenant of peace as the great Plenipotentiary,
to govern his church as the great Law-giver, to diſpenſe divine favours as |
the great Almoner, and to call all to account as the great Judge. Both
the golden ſceptre and the iron rod are given into his hand. Secondly,
All grace is given into his hand as the channel of conveyance; all things,
all thoſe good things which God intended to give to the children of
men ; eternal life, and all its preliminaries. We are unworthy that the
Father ſhould give thoſe things into our hands, for we have made our-
ſelves the children of his wrath ; he hath therefore appointed the Son of
his love to be Truſtee for us, and the things he intended for us he gives
into his hands, who is worthy, and has mexited both honours for himſelf |
By this rule we may try the ſpirits; thoſe that ſpeak as the
Chriſt's Journey into Galilee.
and favours for us. They are given into his hands, by him to be given
into ours. This is a great encouragement to faith, that the riches of
the new covenant are depoſited in ſo ſure, ſo kind, ſo good a hand, the
hand of him that purchaſed them for us, and us for himſelf; who is able
to keep all that which both God and believers have agreed to commit to
him. * º
[3.] He is the objećt of that faith which is made the great condition
| of eternal happineſs, and herein he has the pre-eminence above all others;
(v. 36.) He that believeth on the Son, hath lºſe. We have here the ap-
plication of what he had ſaid concerning Chriſt and his doćtrine ; and it
is the concluſion of the whole matter. If God has put this honour upon
the Son, we muſt by faith give honour to him. As God offers and con:
veys good things to us by the testimony of Jeſus Chriſt, whoſe word ié
the vehicle of divine favours, ſo we receive and partake of thoſe favours,
by believing the teſtimony, and entertaining that word as true and good;
this way of receiving fitly anſwers that way of giving. We have here
the fum of that goſpel, which is to be preached to every creature, Mark
16. 16. Here is, - º
First, The bleſſed ſtate of all true chriſtians; “ He that believes on
the Son, hath everlaſting life.” Note. 1. It is the charaćter of every
true chriſtian, that he believes on the Son of God; not only believes him,
that what he ſaith is true, but believes on him, conſents to him, and con-
fides in him. The benefit of true chriſtianity is no leſs than everlasting
life; that is it which Chriſt came to purchaſe for us, and confer upon
us; it can be no leſs than the happineſs of an immortal foul in an im-
mortal God. 2. True believers, even now, have everlaſting life ; not
only they ſhall have it hereafter, but they have it now. For, (1.) They
have very good ſecurity for it. The deed by which it paſſeth, is ſealed,
and delivered to them, and ſo they have it : it is put into the hands of
their Guardian for them, and ſo they have it, though the uſe be not yet
transferred into poſſeſſion. They have the Son of God, and in him they
have life; and the Spirit of God the Eal neſt of this life. (2.) They
have the comfortable foretastes of it, in preſent communion with God
and the tokens of his love. Grace is glory begun.
Secondly, The wretched and miſerable condition of unbelievers ; He
that believeth not the Son, is undone, o ars,8ay. The word includes both
incredulity and diſobedience. An unbeliever is one that gives not credit
to the doćtrine of Chriſt, nor is in ſubjećtion to the government of Chriſt.
Now thoſe that will neither be taught nor ruled by Chriſt, 1. They can-
not be happy in this world, or that to come 3. He shall not ſee life, that
life which Chriſt came to beſtow. He ſhall not enjoy it, he ſhall, not
have any comfortable proſpect of it, ſhall never come within ken of it,
except to aggravate his loſs of it. 2. They cannot but be miſèrable ; The
wrath of God abides upon an unbeliever. He is not only under the wrath.
of God, which is as ſurely the ſoul's death, as his favour is its lift ; but it
abides upon him. All the wrath he has made himſelf liable to by the
violation of the law, if not removed by the grace of the goſpel, is bound
upon him. God’s wrath for his daily actual tranſgreſſions, lights and
lies upon him. Old ſcores lie undiſcharged, and new ones are added :
ſomething is done every day, to fill the meaſure, and nothing to empty
it. Thus the wrath of God abides, for it is treaſured up against the day
of wrath. -
CHAP. Iv.
It was, more than any thing elſe, the glory of the land of Iſrael, that it
was Emmanuel's land; (Iſa. 8, 8.) not only the place of his birth, but
the ſcene of his preaching and miracles. This land in our Saviour’s time
was divided into three parts ; Judea in the ſouth, Galilee in the north,
and Samaria lying between thqx1, . Now, in this chapter, we have Chriſ;
in each of theſe three parts of that land. I. Departing out of Judea, v.
1.3. II. Paſſing through Samaria, which, though a viſit in tranſitu,
here takes up moſt room. 1. His coming into Samaria, v. 4..6. 2. His
diſcourſe with the Samaritan woman at a well, v. 7...26. 3. The notice
which the woman gave of him to the city, v. 27...30. 4. Christ’s talk
with his diſtiples in the mean time, v. 31.38. 5. The good effect of
this among the Samaritans, v. 39.42. III. We find him reſiding for
Jóme time in Galilee, (v. 43.46.) and his curing of a nobleman’s ſon,
there, that was at death’s door, v. 46.54.
1. W HEN therefore the Lord knew how the Phari.
ſees had heard that Jeſus made and baptized
|more diſciples than John, 2. (Though Jeſus himſelf bap-
ST. JOHN, IV.
Chriſt's Journey into Galilee.
tized not, but his diſciples,
parted again into Galilee.
We read of Chriſt’s coming into Judea, (ch. 3. 22.) after he had kept
the feaſts at Jeruſalem ; and now he left Judea four-months before har-
veſt, as is ſaid here ; (v. 35.) ſo that it is computed that he ſtaid in Ju-
dea about fix months to build upon the foundation John had laid there.
We have no particular account of his ſermons and miracles there, only in
general, v. 1. . . ... •
I. That he made diſciples ; he prevailed with many to embrace his
doćtrine, and to follow him as a Teacher come from God. His miniſtry
was ſucceſsful notwithſtanding the oppoſition it met with ; (Pſ. 110.
2, 3.) p.2%ilºs Totef; it fignifies the ſame with p.2%ileia–to diſciple. Com-
pare, Gen. 12.5. The ſouls which they had gotten ; which they had
made, (ſo the word is,) which they had made proſelytes. Note, It is
Chriſt’s prerogative to make diſciples : firſt to bring them to his foot,
and then to form and faſhion them to his will. “ Fit non maſcitur, chriſ.
tianus—The chriſtian is made ſuch, not born ſuch.” Tertullian.
II. That he baptized thoſe whom he made diſciples ; admitted them
by washing them with water ; not himſelf, but by the miniſtry of his diſ.
ciples, v. 2. 1. Becauſe he would put a difference between his baptiſm
and that of John, who baptized all himſelf; for he baptized as a ſervant,
Chriſt as a Maſter. 2. He would apply himſelf more to preaching-
work, which was the more excellent, 1 Cor. 1. 17. 3. He would put
Honour upon his diſciples, by empowering and employing them to do it ;
and ſo train them up to further ſervices. 4. If he had baptized ſome
himſelf, they would have been apt to value themſelves upon that, and de-
ſpiſe others, which he would prevent, as Paul, I Cor. 1. 13, 14. 5. He
would reſerve himſelf for the honour of baptizing with the Holy Ghoſt,
Aćts 1. 5. 6. He would teach us that the efficacy of ſacraments depends
not on any virtue in the hand that adminiſters them ; as alſo, that what
is done b
himſelf. & -
III. That he made and baptized more diſciples than John ; not only
more than John did at this time, but more than he had done at any time.
) 3. He left Judea, and de-
Chriſt’s converſe was more winning than John’s. His miracles were con- |
vincing, and the cures he wrought gratis, very inviting, -
IV. That the Phariſees were informed of this; they heard what mul. .
titudes he baptized, for they had, from his firſt appearing, a jealous eye
upon him, and wanted not ſpies to give them notice concerning him.
Obſerve, 1. When the Phariſees thought they had got rid of John, (for
he was by this time clapped up,) and were pleafing themſelves with that,
Jeſus appears, who was a greater vexation to them than ever John had
been. The witneſſes will riſe again. 2. That which grieved them, was,
that Chriſt made ſo many diſciples. The ſucceſs of the goſpel exaſpe-
y his miniſters, according to his direction, he owns as done by
- • * it is that ſaith to thee, Give me to drink; thou wouldeſt
2. He departed into Galilee, becauſe he had work to do there, and
| many friends and fewer enemies. He went to Galilee now, ( 1.) Bes
| cauſe John’s miniſtry had now made way for him there; for Galilee,
which was under Herod’s juriſdićtion, was the laſt ſcene of John's bap-
tiſm. (2.) Becauſe John’s impriſonment had now made room for him
there. That light being now put under a buſhel, the minds of people
would not be divided between him and Chriſt. Thus both the liber-
ties and reſtraints of good miniſters are for the furtherance of the goſpel,
Phil. 1. 12. But to what purpoſe does he go into Galilee for ſafety 2
Herod, the perſecutor of John, will never be the protećtor of Jeſús.
Chemnitius here notes, “Pii in håc vită quos fugiant habent; ad quos
vero fugiant ut in tuto fint non habent, niſi ad te, Deus, qui ſolus refu-
gium noſtrum es—The pious have thoſe, in this life, to whom they can
fly; but they have none to fly to, who can afford them. refuge, except
thee, O God.” - .
*
4. And he muſt needs go through Samaria. 5. Then
cometh he to a city of Samaria, which is called Sychar,
near to the parcel of ground that Jacob gave to his ſon
Joſeph. 6. Now Jacob’s well was there. Jeſus, therefore,
being wearied with his journey, ſat thus on the well: and
it was about the ſixth hour. 7. There cometh a woman of
Samaria to draw water : Jeſus faith unto her, Give me to
drink. 8. For his diſciples were gone away into the city,
to buy meat. 9. Then faith the woman of Samaria unto
him, How is it that thou, being a Jew, aſketh drink of
|me, which am a woman of Samaria : For the Jews have
no dealings with the Samaritans. 10. Jeſus anſwered and
|ſaid unto her, If thou kneweſt the gift of God, and who
have aſked of him, and he would have given thee living
water. 11. The woman ſaith unto him, Sir, thou haſt
nothing to draw with, and the well is deep: from whence
then haſt thou that living water ; 12. Art thou greater
than our father Jacob, which gave us the well, and drank
thereof himſelf, and his children, and his cattle P 13.
Jeſus anſwered and ſaid unto her, Whoſoever drinketh of
this water ſhall thirſt again : 14. But whoſoever drinketh
of the water that I fall give him, ſhall never thirſt: but
the water that I ſhall give him, ſhall be in him a well of
rates its enemies, and it is a good fign that it is getting ground, when the
powers of darkneſs are enraged againſt it. -
V. That our Lord Jeſus knew very well what informations were given
in againſt him to the Phariſees. It is likely that the informers were
willing to have their names concealed, and the Phariſees loath to have
their defigns known ; but none can dig ſo deep as to hide their counſels
from the Lord, (Iſa. 29. 15.) and Chriſt is here called the Lord. He knew
what was told the Phariſees, and how much, it is likely, it exceeded the
truth ; for it is not likely that Jeſus had yet baptized more than John ; i.
but ſo the thing was repreſented, to make him appear the more formid-
able ; ſee 2 Kings 6: 12.
VI. That, hereupon, our Lord Je
go to Galilee. -
1. He left Judea, becauſe he was likely to be perſecuted there even to
the death; ſuch was the rage of the Phariſees againſt him, and ſuch their
impious politics to devour the Man-child in his infancy. To eſcape
their defigns, Chriſt quitted the country, and went thither, where what
he did would be leſs provoking than juſt under their eye. For, (1.)
His hour was not yet come, (ch. 7. 30.) the time fixed in the counſels
of God, and the Old Teſtament prophecies, for Meſfiah’s being cut off.
He had not finiſhed his teſtimony, and therefore would not ſurrender or
expoſe himſelf. (2.) The diſciples he had gathered in Judea, were not
able to bear hardſhips, and therefore he would not expoſe them. (3.)
Hereby he gave an example to his own rule ; When they perſecute you in
one city, flee to another. We are not called to ſuffer, while we may avoid
it without fin; and therefore, though we may not, for our own preſerva-
tion, change our religion, yet we may change our place. Chriſt ſecured
himſelf, not by miracle, but in a way common to men, for the direction
and encouragement of his ſuffering people. -
WoL. IV. No. 86.
ſus left Judea, and departed again to
t
-
|
water ſpringing up into everlaſting life. 15. The woman
faith unto him, Sir, give me this water, that I thirſt not,
neither come hither to draw. 16. Jeſus faith unto her,
Go, call thy huſband, and come hither. 17. The woman
anſwered, and ſaid, I have no huſband. Jeſus ſaid unto
her, Thou haſt well ſaid, I have no huſband : 18. For thou.
haſt had five huſbands, and he whom thou now haſt is
not thy huſband: in that ſaidſt thou truly. 19. The wo-
man ſaith unto him, Sir, I perceive that thou art a pro-
phet. 20. Our fathers worſhipped in this mountain; and
ye ſay, that in Jeruſalem is the place where men ought to
worſhip. 21. Jeſus faith unto her, Woman, believe me,
the hour cometh when ye ſhall neither in this mountain,
nor yet at Jeruſalem, worſhip the Father. 22, Ye worſhip.
ye know not what : we know what we worſhip: for ſal-
vation is of the Jews. 23. But the hour cometh, and
now is, when the true worſhippers ſhall worſhip the Fa-
ther in ſpirit and in truth : for the Father ſeeketh ſuch
to worſhip him. 24. God is a Spirit, and they that wor-
ſhip him, muſt worſhip him in ſpirit and in truth. 25.
The woman ſaith unto him, I know that Meſſias cometh
which is called Chriſt: when he is come, he will tell us all
| things. 26. Jeſus faith unto her, Ithat ſpeak unto thee, amhe, -
6 T
sT. JOHN, IV.
... We have here an account of the good Chriſt did in Samária, when he
paſſed through that country, in his way to Galilee. The Samaritans,
both in blood and religion, were mongrel Jews ; the poſterity of thoſe |
colonies, which the king of Aſſyria planted there after the captivity of |
the ten tribes, with whom the poor of the land that were left behind, and
many other Jews afterward, incorporated themſelves. They worſhipped |
the God of Iſrael only, to whom they ere&ted a temple on mount Geri- ||
There was great enmity |
between them and the Jews; the Samaritans would not admit Chriſt,
| well, an uneaſy place, cold, and hard ; he had no couch, no eaſy chair to
zim, in competition with that at Jeruſalem.
when they ſaw he was going to Jeruſalem, Luke 9, 53. The Jews
thought they could not give him a worſe name than to ſay, He is a Sa-
maritan. When the Jews were in proſperity, the Samaritans claimed
kindred to them, (Ezra 4. 2.) but when they were in diſtreſs, they were |
Medes and Perſians
Now obſerve,
; ſee Joſéphi Antig. lib. 11, cap. 8. lib. 12. cap. 7.
V
I. Chriſt's coming into Samaria. He charged his diſciples not to en-l
ter into any city of the Samaritans, (Matth. 10. 5.) not to preach the
goſpel, or work miracles ; nor did he here preach publicly, or work any
miracle, his eye being to the loſt ſheep of the houſe of Iſrael. What kind-
neſs he here did them, was accidental; it was only a crumb of the chil-
dren’s bread that caſually fell from the maſter’s table. *
1. His road from Judea to Galilee lay through the country of Sama-
ria; (v. 4.). He muſt needs go through Samaria. There was no other
way, unleſs he would have fetched a compaſs on the other fide Jordan,
a great way about. The wicked and profane are at preſent, ſo inter-
mixed with God’s Iſrael, that, unleſs we will go out of the world, we can-
not avoid going through the company of ſuch, I Cor. 5. 10. We have
therefore need of the armour of righteouſneſs on the right hand and on
the left, that we may neither give provocation to them, nor contračt pol-
lution by them. We ſhould not go into places of temptation but when
we needs muſt ; and then we ſhould not reſide in them, but haſten through
them. Some think that therefore Chriſt muſt needs go through Sa-
maria, becauſe of the good work he had to do there; a poor woman
to be 'converted, a loſt ſheep to be ſought and ſaved. This was work
his heart was upon, and therefore he muſt needs go this way. It was
happy for Samaria, that it lay in Chriſt’s way, which gave him an oppor-
tunity of calling on them. When I paſſed by thee, I ſaid unto thee, Live,
Ezek. 16. 6. - -
2. His baiting place happened to be at a city of Samaria. Now ob-
ſerve, c
(1.) The place deſcribed. It was called Sychar; probably, the ſame
with Sichem, or Shechem, a place which we read much of in the Old
Teſtament. Thus are the names of places commonly corrupted by trađt
of time. Shechem yielded the firſt proſelytes that ever came into the
ehurch of Iſrael, (Gen. 34.) and now it is the firſt place where the goſ-
pel is preached out of the commonwealth of Iſrael; ſo Dr. Lightfoot
obſerves; as alſo that the valley of Achor, which was given for a door of
hope, hope to the poor Gentiles, ran along by this city, Hoſ. 2. 15. Abi-
melech was made king here ; it was Jeroboam’s royal ſeat; but the evan-
#. when he would give us the antiquities of the place, takes notice of
acob’s intereſt there, which was more its honour than its crowned heads.
[1..] Here lay Jacob’s ground, the parcel of ground which Jacob gave to
his ſon Joſeph, whoſe bones were buried in it, Gen. 48. 22. Joſh. 24.
32. Probably, this is mentioned, to intimate that Chriſt, when he repoſed
himſelf hard by here, took occaſion from the ground which Jacob gave
Joſeph, to meditate on the good report which the elders by faith ob- |
tained. Jerom choſe to live in the land of Cañaan, that the fight of the
places might affect him the more with ſcripture-ſtories. [2.] Here was
Jacob’s well which he digged, or at leaſt uſed, for himſelf and his family.
We find no mention of this well in the Old Teſtament ; but the tradi-
tion was, that it was Jacob’s well. tº
(2.) The poſture of our Lord Jeſus at this place; “Being wearied
with his journey, he ſat thus on the well.” We have here our Lord
Jeſus,
£1.1 Labouring under the common fatigue of travellers. He was
wearied with his journey. Though it was yet but the fixth hour, and he
had performed but half his day’s journey, yet he was weary ; or, becauſe
it was the fixth hour, the time of the heat of the day, therefore he was
weary. Here we ſee, First, That he was a true Man, and ſubjećt to
the common, infirmities of the human nature. Toil came in with fin,
(Gen. 3, 19.) and therefore Chriſt, having made himſelf a Curſe for us,
fubmitted to it. , Secondly, That he was a poor Man, elſe he might have
wravelled on horſeback, or in a chariot. To this inſtance of meanneſs
and mortification he humbled himſelf for us, that he went all his journies
Chriſt at the Well of Samaria,
on-foot. When ſervants were on horſes, princes walked as ſervants on the
earth, Eccl. 10. 7. When we are carried eaſily, let us think on the wea-
rineſs of our Maſter. - Thirdly, It ſhould ſeem, he was but a tender Man,
and not of a robuſt conſtitution ; it ſhould ſeem, his diſciples were not
tired, for they went into the town without any difficulty, when their
Maſter ſat down, and could not go a ſtep further. Bedies of the fineſt.
mould are moſt ſenſible of fatigue, and can worſt bear it.
[2.] We have him here betaking himſelf to the common relief of tra-
vellers; Being wearied, he ſat thus on the well. First, He ſat on the
repoſe himſelf in, but took to that which was newt hand, to teach us not
to be nice and curious in the conveniencies of this life, but content with
mean things. Secondly, He ſat thus, in an uneaſy posture ; ſat careleſsly.
—incurioſe & neglectim; or, he ſat ſo as people that are wearied with
travelling, are accuſtomed to fit. -
II. His diſcourſe with a Samaritan woman, which is here recorded at
large, while Chriſt’s diſpute with the doćtors, and his diſcourſe with Moſes
and Elias on the mount are buried in filence. -
This diſcourſe is reducible to four heads ; *
(1.) They diſcourſe concerning the water, v. 7...15. Notice is firſt
taken of the circumſtances that give occaſion to this diſcourſe.
First, There comes a woman of Samaria to draw water. This inti-
mates her poverty, ſhe had no ſervant to be a drawer of water; and her
induſtry, ſhe would do it herſelf. , See here, 1. How God owns and ap-
proves of honeſt humble diligence in our places. Chriſt was made known
to the ſhepherds when they were keeping their flock. 2. How the Di-
vine Providence brings about glorious purpoſes by events which ſeem
to us fortuitous and accidental. This woman’s meeting with Chriſt at
the well, may remind us of the ſtories of Rebekah, Rachel, and Jethro’s
daughter, who all met with huſbands, good huſbands, no worſe than
Iſaac, Jacob, and Moſes, when they came to the wells for water. 3.
How the preventing grace of God ſometimes brings people unexpectedly
under the means of converſion and ſalvation. He is found of them that
ſought him not. . -
Secondly, His diſciples were gone away into the city to buy meat.
Hence learn a leſſon, 1. Of juſtice and honeſty. The meat Chriſt ate, he
bought and paid for, as Paul, 2 Theſſ. 3.8. 2. Of daily dependence
upon Providence; Take no thought for the morrow. Chriſt did not go
into the city to eat, but ſent his diſciples to fetch his meat thither; not
becauſe he ſcrupled eating in a Samaritan city, but, (1.) Becauſe he had
a good work to do at that well, which might be done while they were
catering. It is wiſdom to fill up our vacant minutes with that which is
good, that the fragments of time may not be loſt. Peter, while his din-
ner was getting ready, fell into a trance, A&ts 10, 10. (2.) Becauſe it
was more private and retired, more cheap and homely to have his dinner
brought him hither, than to go into the town for it. Perhaps his purſe
was low, and he would teach as good huſbandry; to ſpend according to
what we have, and not go beyond it. However he would teach us not
to affect great things. Chriſt could eat his dinner as well upon a draw
well, as in the beſt inn in the town. Let us comport with our circum-
ſtances. < .
Now this gave Chriſt an opportunity of diſcourſing with this woman
about ſpiritual concerns, and he improved it ; he often preached to mul-
| titudes that crowded after him for inſtrućtion, yet here he condeſcends
to teach a ſingle perſon, a woman, a poor woman, a ſtranger, a Sama-
ritan, to teach his miniſters to de likewiſe ; as thoſe that know what
a glorious achievement it is, to help to ſave, though but one soul, from
death.
| Let us obſerve the particulars of this diſcourſe.
[1..] Jeſus begins with a modeſt requeſt for a draught of water ; Give
me to drink. He that for our sakes became poor, here becomes a Beggar,
that they who are in want, and cannot dig, may not be aſhamed to beg.
Chriſt aſked for it, not only becauſe he needed it, and needed her help
to come at it, but becauſe he would draw on further diſcourſe with her,
and teach us to be willing to be beholding to the meaneſt when there is
occaſion. Chriſt is ſtill begging in his poor members, and a cup of
cold water, like this here, given to them in his name, ſhall not loſe its
reward.
[2.] The woman, though ſhe does not deny his requeſt, yet quarrels
with him becauſe he did not carry on the humour of his own nation;
(v. 9.) How is it 2 w *
Obſerve, First, What a mortal feud there was between the Jews and
the Samaritans; The Jews have no dealings with the Samaritans. The
|Samaritans were the adverſaries of Judah, (Ezra 4.1.) were upon all
sT. JOHN, IV.
Chriſt at the well of Samaria.
againſt them, “ looked upon them as having no part in the reſurreótion ;
excommunicated and curſed them by the ſacred name of God, by the
glorious writing of the tables, and by the curſe of the upper and lower
that is a Samaritan’s, for it is as if he eat ſwine's fleſh.” So Dr. Light.
foot, out of Rabbi Tanchum. Note, Quarrels about religion are uſually
the moſt implacable of all other.
with another; but if men, becauſe one worſhips at one temple, and an-
other at another, will deny the offices of humanity, and charity, and
common civility, will be moroſe and unnatural, ſcornful and cenſorious,
and this under colour of zeal for religion, they plainly ſhew that how-
ever their religion may be true they are not truly religious; but, pretend-
ing to ſtickle for religion, ſubvert the defigh of it.
Secondly, How ready the woman was to upbraid Chriſt with the
haughtineſs and ill nature of the Jewiſh nation ; How is it that thou, being
a Jew, aſkſ: drink of me? By his dreſs or dialeót, or both, ſhe knew him |
to be a Jew, and thinks it ſtrange that he runs not to the ſame exceſs of
riot againſt the Samaritans with other Jews. Note, Moderate men of
all fides, are, like Joſhua and his fellows, (Zech. 3, 8.) men wondered
at. Two things this woman wonders at, 1. That he ſhould aſk this
hardſhip rather than be beholden to a Samaritan. It was part of Chriſt’s
humiliation, that he was born of the Jewiſh nation, which was now not
only in an ill ſtate, ſubjećt to the Romans, but in an ill name among the
nations. With what diſdain did Pilate aſk, Am I a Jew 2 Thus he made
ſhimſelf not only of no reputation, but of ill reputation ; but herein he has
ſet us an example of ſwimming againſt the ſtream of common corruptions.
We muſt, like our Maſter, put on goodneſs and kindneſs, though it ſhould
be ever ſo much the genius of our country, or the humour of our party,
to be moroſe and ill-natured. This woman expected that Chriſt ſhould
be as other Jews were ; but it is unjuſt to charge upon every individual
perſon even the common faults of the community : no rule but has ſome
exceptions. 2. She wonders that he ſhould expect to receive this kind-
neſs from her that was a Samaritan ; “You Jews could deny it to one
of our nation, and why ſhould we grant it to one of yours ?” Thus quar-
rels are propagated endleſsly by revenge and retaliation.
[3.] Chriſt takes this occaſion to inſtruct her in divine things ; (v.
10.) “If thou kneweſt the gift of God, thou wouldeſt have aſked.”
Obſerve, Firſt, He waves her objećlion of the feud between the Jews
and Samaritans, and takes no notice of it.
healed by being ſlighted, and by avoiding all occaſions of entering into
diſpute about them. Chriſt will convert this woman, not by ſhewing
her that the Samaritan worſhip was schismatical, (though really it was
ſo,) but by ſhewing her her own ignorance and immoralities, and her
need of a Saviour. Secondly, He poſſeſſeth her with an apprehenſion
that ſhe had now an opportunity (a fairer opportunity than ſhe was aware
of) of gaining that which would be of unſpeakable advantage to her.
She had not the helps that the Jews had to diſcern the figns of the times,
and therefore Chriſt tells her expreſsly, ſhe had now a ſeaſon of grace;
this was the day of her viſitation. -
1. He hints to her what ſhe should know, but was ignorant of ; ºf
thou knewest the Gift of God, that is as the next words explain it, who it
is that faith, Give me to drink. If thou kneweſt who I am. She ſaw
him to be a Jew, a poor weary Traveller; but he would have her know
ſomething more concerning him than did yet appear. Note, (1.) Jeſus
Chriſt is the Giſt of God ; the richeſt Token of God’s love to us, and y
the richeſt Treaſure of all good for us : a Gift, not a bebt which we could
demand from God; not a Loan, which, he will demand from us again,
but a Gift, a free Gift, ch. 3. 16. (2.) It is an unſpeakable privilege
to have this gift of God propoſed and offered to us ; to have an oppor-
tunity of embracing it ; “ He who is the Gift of God is now ſet before
thee, and addreſſes himſelf to thee; it is he that faith, Give me to drink;
this Gift comes a begging to thee.” (3.) Though Chriſt is ſet before
us, and ſues to us in and by his goſpel, yet there are multitudes that know ||
him not. They know not who it is that ſpeaks to them in the goſpel,
that faith, Give me to drink ; they perceive not that it is the Lord that
calls them. ;
2. He hopes concerning her, what ſhe would have done if ſhe had
known him ; to be ſure, ſhe would not have given him ſuch a rude and
uncivil anſwer; nay, ſhe would have been ſo far from affronting him,
that ſhe would have made her addreſſes to him ; Thou wouldeſt have q/ked.
Note, (1.) Thoſe that would have any benefit by Chriſt, muſt aſk for it,
muſt be earneſt in prayer to God for it. (2. ) Thoſe that have a right
Some differences are beſt |
occaſions miſchievous to them. The Jews were extremely malicious
|
*
| ſpake figuratively, ſhe took literally ; Nicodemus did ſo too.
| confuſed notions they have of ſpiritual things, who are wholly taken up
kindneſs; for it was the pride of the Jews, that they would endure any |
| was, water, and
| 32.
knowledge of Chriſt will ſeek to him, and if we do not ſeek unto him, it
is a ſign that we do not know him, Pſ. 9. 10. (3.) Chriſt knows what
they that want the means of knowledge would have done, if they had
had them, Matth. 11. 21.
houſe of judgment; with this law, That no Iſraelite eat of any thing ||
3. He aſſures her what he would have done for her if ſhe had applied
herſelf to him ; “ He would have given thee (and not have upbraided
| thee, as thou doſt me) living water.”
Men were made to have dealings one ||
By this living water is meant the
Spirit, who is not like the water in the bottom of the well, which he
aſked for ſome of, but like living or running water, which was much more
valuable. Note, (1.) The Spirit of grace is as living water; ſee ch. 7.
38. Under this ſimilitude the bleſfings of the Meſfiah had been pro-
miſed in the Old Teſtament, Iſa. 12. 3.--35. 7.-44. 3.−55. 1. Zech.
14.8. The graces of the Spirit, and his comforts, ſatisfy the thirſting
ſoul, that knows its own nature and neceſſity. (2.) Jeſus Chriſt can and
will give the Holy Spirit to them that aſk him ; for he received, that he
might give. - - - -
[4,] The woman objećts againſt, and cavils at the gracious intima-
tion which Chriſt gave her ; (v. 11, 12.) “Thou haſt nothing to draw
with ; and beſides, Art thou greater than our father Jacob What he
See what.
with the things that are ſenſible. Some reſpect ſhe pays to his perſon,
in calling him Sir, or Lord ; but little reſpect to what he ſaid, which ſhe
does but banter. - -
First, She does not think him capable of furniſhing her with any
| water, no, not this in the well that is juſt at hand ; “Thou haſt nothing to
T -
draw with, and the well is deep.” This ſhe ſaid, not knowing the power
of Chriſt; for he who cauſelh the vapours to aſcend from the ends of
the earth, needs nothing to draw. But there are thoſe who will truſt
Chriſt no further than they can ſee him, and will not believe his pro-
miſe, unleſs the means of the performance of it be viſible ; as if he were
tied to our methods, and could not draw water without our buckets.
She aſks ſcornfully, “Whence hast thou this living water 2 I ſee not
whence thou canſt have it.” Note, The ſprings of that living water
| which Chriſt has for thoſe that come to him, are ſecret and undiſcovered.
The fountain of life is hid with Chriſt. Chriſt has enough for us, though
we ſee not whence he has it.
Secondly, She does not think it poſſible that he ſhould furniſh her with
any better water than this which ſhe could come at, but he could
not; “Art thou greater than our father Jacob, who gave us the well ?”
1. We will ſuppoſe the tradition true, that Jacob “ himſelf, and his
children, and cattle, did drink of this well.” And we may obſerve from
it, (1.) The power and providence of God, in the continuance of the
fountains of water from generation to generation, by the conſtant cir-
culation of the rivers, like the blood in the body, (Eccl. l. 7.) to which
circulation perhaps the flux and reflux of the ſea, like the pulſes of the
heart, contribute. (2.) The plainneſs of the patriarch Jacob ; his drink
he and his children drank of the ſame well with his
cattle. • -
2. Yet, allowing that to be true, ſhe was out in ſeveral things; as,
(1.) In calling Jacob father. What authority had the Samaritans to
reckon themſelves of the ſeed of Jacob They were deſcended from that
mixt multitude which the king of Aſſyria had placed in the cities of Sa-
maria; what have they to do then with Jacob Becauſe they were the
invaders of Iſrael’s rights, and the unjuſt poſſeſſors of Iſrael’s lands, were
they therefore the inheritors of Iſrael’s blood and honour 2 How abſurd
were thoſe pretenſions ! (2.) She is out in claiming this well as Jacob's
gift, whereas he did no more give it than Moſes gave the manna, ch. 6.
But thus we are apt to call the meſſengers of God’s gifts the donors
of them ; and to look ſo much at the hands they paſs through, as to for-
get the hand they come from. Jacob gave it to his ſons, not to them.
Yet thus the church’s enemies not only uſiarp, but monopolize, the
church’s privileges. (3.) She was out in ſpeaking of Chriſt as not worthy
to be compared with our father Jacob. . An over-fond veneration for
antiquity makes God’s graces, in the good people of our own day, to be
ſlighted. - *
ºf 5.j Chriſt anſwers this cavil, and makes it out that the living water
he had to give, was far better than that of Jacob’s well, v. 13, 14.
Though ſhe ſpake perverſely, Chriſt did not caſt her off, but inſtructed
and encouraged her. He ſhews her, . •.
Firſt, That the water of Jacob’s well yielded but a transient ſatisfac-
tion and ſupply ; “ ſyhoſo drinketh of this water, shall thirst again. It
is no better than other water; it will quench the preſent thirſt, but the
thirſt will return, and in a few hours a man will have as much need, and
\
Ever ready, for it ſhall be in him.
!
vigorous.
ST, JOHN, IV.
s
as much desire, of water as ever he had.” This ſpeaks, 1. The infºr:
mities of our bodies in this preſent ſtate; they are ſtill necessitous, and
ever craving. Life is a fire, a lamp, which will ſoon go out, without
continual ſupplies of fuel and oil. The natural heat preys upon itſelf.
2. The imperfections of all our comforts in this world; they are not
laſting, nor our ſatisfaction in them remaining. Whatever waters of com-
fort we drink of, we ſhall thirſt again.
not do to-day’s work. . . - -
Secondly, That the living waters he would give, ſhould yield a laſting
ſatisfaction and bliſs, v. 14. Chriſt’s gifts appear moſt valuable, when
they come to be compared with the things of this world; for there will
appear no compariſon between them. Whoever partakes of the Spirit
of grace, and the comforts of the everlaſting goſpel, 1. He ſhall never |
thirst, he ſhall never want that which will abundantly ſatisfy his ſoul’s
defires; they are longing but not languishing. A desiring thirſt he has,
nothing more than God, ſtill more and more of God; but not a dºſhairing
thirſt. 2. Therefore he ſhall never thirſt, becauſe this water that Chriſt
gives, shall be in him a well of water.
tremity, that has in himſelf a fountain of ſupply and ſatisfaction.
The principle of grace planted in
him, is the ſpring of his comfort ; ſee ch. 7. 38. A good man is ſatisfied
from himſelf, for Chriſt dwells in his heart. The anointing abides in him ;
he needs not ſneak to the world for comfort ; the work, and the witneſs
of the Spirit in the heart, furniſh him with a firm foundation of hope,
and an overflowing fountain of joy. (2.) Never failing, for it ſhall be
in him a well of water. He that has at hand but a bucket of water, needs
not thirſt as long as that laſts, but that will ſoon be exhauſted ; believers
have in them a well of water, overflowing, ever flowing. The principles
and affections which Chriſt’s holy religion forms in the ſouls of thoſe that
are captivated to the power of it, are this well ºf water. [1..] It is
Jpringing up, ever in motion, which ſpeaks the aëtings of grace ſtrong and
If good truths stagnate in our ſouls, like ſtanding water, they
do not anſwer the end of our receiving them. If there be a good trea-
fure in the heart, we muſt thence bring forth good things.
ſpringing up unto everlaſting life; which ſpeaks, First, The aims of gra-
cious actings. A ſanétified ſoul has its eye upon heaven ; means that,
defigns that, does all for that, will take up with nothing ſhort of that.
Spiritual life ſprings up towards its own perfeótio: in eternal life.
Secondly, The conſtancy of thoſe ačtings; it will continue ſpringing up
till it come to perfeótion. Thirdly, The crown, of them, eternal life at
laſt. The living water riſes from heaven, and therefore riſes toward hea-
ven ; ſee Eccl. 1. 7. And now, is not this water better than that of
Jacob’s well ? -
[6.] The woman (whether in jeſt or earneſt is hard to ſay) begs of
him to give her ſome of this water ; (v. 13.) “Give me this water, that
I thirſt not.” First, Some think that ſhe ſpeaks tauntingly, and ridi-
cules what Chriſt had ſaid as mere stuff; and, in deriſion of it, not de-
sires but challenges him to give her ſome of this water: “A rare inven-
tion ; it will ſave me a deal of pain if I thirst not, and a deal of pains if
I never come hither to draw.” But, Secondly, Others think that it was
well meant, but weak and ignorant defire. She apprehended that he
meant ſomething very good and uſeful, and therefore faith Amen, at a
venture. Whatever it be, let me have it; who will shew me any good 2
Eaſe, or ſaving of labour, is a valuable good to poor labouring people.
Note, 1. Even thoſe that are weak and ignorant, may yet have ſome faint
and flučtuating defines toward Chriſt and his gifts, and ſome good wiſhes
of grace and glory. 2. Carnal hearts, in their beft wiſhes, look no
jºin carnal ends. “Give it me,” ſaith ſhe, “not that I may
have everlaſting life,” (which Chriſt propoſed) “but that I come not
hither to draw.” . . - - -
(2.) The next ſubjećt of diſcourſe with this woman, is concerning her
huſband, v. 16... 18. It was not to let fall the diſcourſe of the water of
life, that Chriſt ſtarted this, as many who will bring in any impertinence
in converſation, that they may drop a ſerious ſubjećt ; but it was with a
gracious deſign that Chriſt mentioned it. What he had ſaid concerning
his grace and eternal life, he found, had made little impreſſion upon her,
becauſe ſhe had not been convinced of fin; therefore, waving the diſcourſe |
about the living water, he ſets himſelf to awaken her eonſcience, to open
the wound of guilt, and then ſhe would more eaſily apprehend the remedy
\
by grace. And this is the method of dealing with ſouls; they muſt firſt
be made weary and heavy-laden under the burthen of fin, and then
brought to Chriſt for reſt ; firſt pricked to the heart, and then healed.
This is the courſe of ſpiritual
we begin at the wrong end,
Yeſterday's meat and drink will
He can never be reduced to ex- |
(1.) |
[2.] It is
phyſic; and if we proceed not in this order,
- | faces, yet are afraid of them, and keep out of their way ; but this
|
H
which is here recorded, is concerning her huſbands.
Chriſt at the well of Samaria.
Obſerve, First, How diſcreetly and decently Chriſt introduces this
diſcourſe; (v. 16.) Go, call thy huſband and come hither. Now, 1.
The order Chriſt gave her, had a very good colour ; “Call thy huſband,
that he may teach thee, and help thee to underſtand theſe things, which
thou art ſo ignorant of.” The wives that will learn, muſt aſk their huſ:
bands, (1 Cor. 14.35.) who muſt dwell with them as men of knowledge,
1 Pet. 3. 7. “Call thy huſband, that he may learn with thee; that then
ye may be heirs together of the grace of life, Call thy higſband, that he
may be witneſs to what paſſes between us.” Chriſt would thus teach
| us to provide things honest in the ſight of all men, and to ſtudy that which
is of good report. Ö
for from hence he would take occaſion to call her fin to remembrance.
There is need of art and prudence in giving reproofs ; to fetch a com-
paſs, as the woman of Tekoa, 2 Sam. 14, 20. -
Secondly, How induſtriouſly the woman ſeeks to evade the convićtion,
2. As it had a good colour, ſo it had a good deſign ;
| and yet inſenſibly convićts herſelf, and, ere ſhe is aware, owns her fault;
ſhe ſaid, I have no huſband. Her ſaying this intimated no more than
that ſhe did not care to have her huſband ſpoken of, nor that matter men-
tioned any more. She would not have her huſband come thither, leſt, in
further diſcourſe, the truth of the matter ſhould come out, to her ſhame;
and therefore, “Pray go on to talk of ſomething elſe, I have no hiſ:
band;” ſhe would be thought a maid or a widow, whereas, though ſhe
had no huſband, ſhe was neither. The carnal mind is very ingenious to
shift off convićtions, and to keep them from faſtening ; careful to cover.
the ſºn. *
#ia, How cloſely our Lord Jeſus brings home the convićtion to
her conſcience. It is probable that he ſaid more than is here recorded,
for ſhe thought that he told her all that ever ſhe did, (v. 29.) but that
Here is, 1. A.
surprising narrative of her past converſation; Thou hast had five hiſbands.
Doubtleſs, it was not her affliction, (the burying of ſo many huſbands,)
| but her ſin, that Chriſt intended to upbraid her with ; either ſhe had
eloped, (as the law ſpeaks,) had run away, from her huſbands, and mar-
ried others, or by her undutiful, unclean, diſloyal condućt, had provoked
them to divorce her, or by indireét means, had, contrary to law, divorced
them. Thoſe who make light of ſuch ſcandalous pračtices as theſe, as
no more but nine days’ wonder, and as if the guilt were over as ſoon as
the talk is over, ſhould remember that Chriſt keeps account of all. 2.
A ſevere reproof of her preſent ſtate of life ; He whom thou now hast,
is not thy huſband. Either ſhe was never married to him at all, or he
had ſome other wife; or, which is moſt probable, her former huſband or
huſbands were living ; ſo that in ſhort, she lived in adultery. Yet obſerve
how mildly Chriſt tells her of it ; he doth not call her a strumpet, but
tells her, He with whom thou livest is not thy huſband; and then leaves it
to her own conſcience to ſay the reſt. Note, Reproofs are ordinarily
most profitable when they are least provoking. 3. Yet in this he puts a
better conſtruction than it would well bear, upon what ſhe ſaid by way of
ſhuffle and evaſion; Thou hast well ſaid, I have no huſband ; and again,
In that ſaidst thou truly. What ſhe intended as a denial of the fact, (that
ſhe had none with whom ſhe lived as a huſband,) he favourably interpre-
ted, or at leaſt turned upon her as a confeſſion of the fault. Note, Thoſe
who would win ſouls, ſhould make the best of them, whereby they may
hope to work upon their good-nature ; for if they make the worst of them,
they certainly exaſperate their ill-nature. -
(3.) The next ſubjećt of diſcourſe with this woman, is concerning the
place of worship, (v. 19.24.) where we may obſerve,
First, A caſe of conſcience propoſed to Chriſt by the woman, concern-
ing the place of worſhip, v. 19, 20. And there,
1. The inducement ſhe had to put this caſe ; Sir, I perceive that thou
art a Prophet. She does not deny the truth of what he had charged her
with, but by her filence owns the juſtice of the reproof; nor is ſhe put
into a paſſion by it, as many are when they are touched in a fore place ;
does not impute his cenſure to the general diſguſt the Jews had to the
Samaritans ; but (which is a rare thing) can bear to be told of a fault.
But that is not all, ſhe goes further, (1.) She ſpeaks reſpectfully to
him, calls him Sir. Thus ſhould we honour thoſe that deal faithfully
with us. This was the effect of Chriſt’s meekneſs in reproving her ;
he gave her no ill language, and then ſhe gave him none. (2.) She ac-
knowledges him to be a Prophet, one that had a correſpondence with
Heaven. Note, The power of the word of Chriſt in ſearching the heart
and convincing the conſcience of ſecret fins, is a great proof of its divine
authority, 1 Cor. 14. 24, 25. (3.) She defires ſome further inſtruction
from him. Many that are not angry at their reprovers, nor fly in their
ST. JOHN, Iv.
Chriſt at the Well of Samaria.
woman was willing to have ſome more diſcourſe with him that told her of
her faults. - ‘. - '.
2. The caſe itſelf that ſhe propounded concerning the place of religi.
, ous worship in public. Some think that ſhe ſtarted this, to ſhift off fur.
ther diſcourſe concerning her fin. . Controverfies in religion often prove
great prejudices to ſerious godlineſs, but, it ſhould ſeem, ſhe propoſed it
with a good deſign : ſhe knew ſhe muſt worſhip God, and deſired to do |
it aright ; and therefore, meeting with a Prophet, begs his dire&tion.
Note, It is our wiſdom to im
in the things of God. When we are in company with thoſe that are fit
to teach, let us, be forward to learn ; and have a good question ready to
put to thoſe who are able to give a good anſwer. - -
It was agreed between the Jews and the Samaritans, that God is to
be worſhipped; even thoſe who were ſuch fools as to worſhip falſº gods,
were not ſuch brutes to worſhip none ;) and that religious worſhip is an
affair of great importance : men would not contend about it, if they were
not concerned about it. But the matter in variance, was, where they
ſhould worſhip God. Obſerve how ſhe ſtates the caſe ;
(1.). As for the Samaritans; Our fathers worshipped in this mountain,
near adjoining to this city, and this well; there the Samaritan temple
was built by Sanballat; in favour of which ſhe infinuates, [1..] That,
whatever the temple was, the place was holy ; it was mount Gerizin,
the mount on which the bleſfings were pronounced; and, ſome think,
the ſame on which Abraham built his altar, (Gen. 12. 6, 7.) and Ja-
cob his, Gen. 33. 18. [2.] That it might plead preſcription; Our
fathers worſhipped here. She thinks they have antiquity, tradition, and
ſucceſſion, on their fide. A vain converſation often ſupports itſelf with
this, that it was received by tradition from our fathers. But ſhe had
little reaſon to boaſt of their fathers; for, when Antiochus perſecuted the
Jews, the Samaritans, for fear of ſharing with them in their ſufferings,
not only renounced all relation to the Jews, but ſurrendered their temple
to Antiochus, with a requeſt that it might be dedicated to Jupiter Olym-
pius, and called by his name. Joſeph. Antiq. lib. 12, cap. 7.
(2.) As to the Jews ; ?e ſay, that in Jeruſalem is the place where
men ought to worship. The Samaritans governed themſelves by the five
books of Moſes, and (ſome think) received them only as canonical.
Now, though they found frequent mention there of the place God would
chooſe, yet they did not find it named there ; and they ſaw the temple
at Jeruſalem, ſtripped of many of its ancient glories, and therefore think
themſelves at liberty to ſet up another place, altar againſt altar.
Secondly, Chriſt’s anſwer to this caſe of conſcience, v. 21, &c.
Thoſe that apply themſelves to Chriſt for inſtruction, ſhall find him meek,
to teach the meek his way. Now here,
1. He puts a ſlight upon the queſtion, as ſhe had propoſed it, con-
cerning the place of worſhip; (v. 21.) “Woman, believe me as a pro-
phet, and mark what I ſay. Thou art expecting the hour to come,
when, either by ſome divine revelation, or ſome ſignal providence, this
matter ſhall be decided in favour either of Jeruſalem or of mount Geri-
zim ; but I tell thee, the hour is at hand, when it ſhall be no more a
queſtion ; that which thou haſt been taught to lay ſo much weight on,
ſhall be ſet aſide as a thing indifferent.” Note, It ſhould cool us in our
conteſts, to think that thoſe things which now fill us, and which we
make ſuch a noiſe about, ſhall ſhortly vanish, and be no more ; the very
things we are ſtriving about, are paſſing away; “The hour comes when
ye ſhall neither in this mountain, nor yet at Jeruſalem, worſhip the Fa-
ther.” (1.) The Obječt of worſhip is ſuppoſed to continue ſtill the
fame—God, as a Father; under that notion, the very heathen worſhip-
ped God, the Jews did ſo, and, probably, the Samaritans. (2.) But a
period ſhall be put to all niceneſs and all differences about the place of
worſhip. The approaching diſſolution of the Jewiſh economy, and the
erecting of the evangelical ſtate, ſhall ſet this matter at large, and lay all
in common, ſo that it ſhall be a thing perfeótly indifferent, whether in
either of theſe places, or any other, men worſhip God, for they ſhall not
be tied to any place; neither here northere, but both, and any where and
every where. Note, The worſhip of God is not now, under the goſpel,
appropriated to any place, as it was under the law, but it is God’s will
that men pray every where, 1 Tim. 2. 8. Mal. 1. 11. Our reaſon
, teaches us to conſult decency and convenience in the places of our wor-
ſhip; but our religion gives no preference to one place above another, in
reſpect of holineſs and acceptableneſs to God. They who prefer any
worſhip merely for the ſake of the houſe or building in which it is per-
formed, (though it were as magnificent and as ſolemnly conſecrated as
ever Solomon’s temple was,) forget that the hour is come, when there
prove all opportunities of getting knowledge |
which had been ſo famous for ſanétity, and the mountain of Samaria, which
| had been ſo infamous for impiety.
2. He lays a stress upon other things, in the matter of religious wor-
ſhip. When he made ſo light of the place of worſhip, he did not intend
to leſſen our concern about the thing itſelf, which therefore he takes oc-
caſion to diſcourſe of more fully. -
(1.) As to the preſent ſtate of the controverſy, he determines againſt
the Samaritan worſhip, and in favour of the Jews, v. 22. He tells her here,
[1..] That the Samaritans are certainly in the wrong ; not merely be-
| cauſe they worſhipped in this mountain, though, while Jeruſalem's choice
| was in force, that was finful, but becauſe they were out in the Obječt of
| their worſhip ; if the worſhip itſelf had been as it ſhould be, its ſepara-
tion from Jeruſalem might have been connived at as the high places were in
the beſt reigns; But ye worship ye know not what, or that which ye do not
Know ; they worſhipped the God of Iſrael, the true God, (Ezra 4, 2.
2 Kings 17. 32.) but they were ſunk into groſs ignorance; they worſhip-
ped him as the God of that land, (2 Kings 17. 27, 33.) as a local Deity,
like the gods of the nations, whereas God muſt be ſerved as God, as the
univerſal Cauſe and Lord. Note, Ignorance is ſo far from being the mo-
ther of devotion, that it is the murderer of it. Thoſe that worſhip God
ignorantly, offer the blind for ſacrifice, and it is the ſacrifice of fools.
[2.] That the Jews were certainly in the right. For, -
First, “We know what we worship. We go upon ſure grounds in our
worſhip, for our people are catechiſed and trained up in the knowledge of
God, as he has revealed himſelf in the ſcripture.” Note, Thoſe who
by the ſcriptures have obtained ſome knowledge of God, (a certain
though not a perfect knowledge,) may worſhip him comfortably to them-
ſelves, and acceptably to him, for they know what they worship. Chriſt
elſewhere condemns the corruption of the Jews’ worſhip, (Matth. 15.9.)
and yet here defends the worſhip itſelf; the worſhip may be true where
yet it is not pure and entire. Obſerve, Our Lord Jeſus was pleaſed to
reckon himſelf among the worshippers of God; We worship. Though
he were a Son, (and then are the children free,) yet learned he this obe-
dience, in the days of his humiliation. Let not the greateſt of men think
the worſhip of God below them, when the Son of God himſelf did not.
Secondly, Salvation is of the Jews ; and therefore they know what
they worſhip, and what ground they go upon in their worſhip. Not that
all the Jews were ſaved, or that it was not poſſible but that many of the
Gentiles and Samaritans might be ſaved, for in every nation he that fears
God, and works righteouſneſs, is accepted of him ; but, 1. The Author
of eternal ſalvation comes of the Jews, appears among them, (Rom.
9, 8.) and is ſent firſt to bleſ; them. 2. The means of eternal ſalvation
are afforded to them. The word of ſalvation (A&ts 13. 26.) was of the
Jews. It was delivered to them, and was through them derived to
other nations. This was a ſure guide to them in their devotions, and
they followed it, and therefore knew what they worſhipped. To them
were committed the oracles of God, (Rom. 3. 2.) and the ſervice of
God, Rom. 9.4. The Jews therefore being thus privileged and advanced,
it was preſumption for the Samaritans to vie with them.
(2.) He deſcribes the evangelical worſhip, which alone God would
accept of, and be well pleaſed with ; having ſhewed that the place is in-
ſhall be no difference put in God's account ; no not between Jeruſalem,
Vol. IV. No. 86.
*
different, he comes to ſhew what is neceſſary and eſſential—that we wor-
ſhip God in ſpirit and in truth, o. 23, 24. The ſtreſs is not to be laid upon
the place where we worſhip God, but with what mind we worſhip him.
Note, The moſt effectual way to take up differences in the 'effer matters
of religion, is, to be more zealous in the greater. They who daily make
it the matter of their care to worſhip in the ſpirit, one would think, ſhould
not make it the matter of their strife whether he ſhould be worſhipped here
or there. Chriſt had juſtly preferred the Jewiſh worſhip before the Samari-
tan, yet here he intimates the imperfeótion of that. The worſhip was cere-
monial, Heb. 9. 1, 10. The worſhippers were generally carnal, and much
ſtrangers to the inward part of divine worſhip. Note, It is poffible that
we may be better than our neighbours, and yet not ſo good as we ſhould
be. It concerns us to be right, not only in the Object of our worſhip,
but in the manner of it, and, that is it which Chriſt here inſtructs us in.
Obſerve, - . . • º
[1..] The great and glorious revolution which ſhould introduce this
change; The hour conneth, and now is—the fixed, ſtated time, concerning
which it was of old determined when it ſhould come, and how long it
ſhould laſt. The time of its appearance is fired to an hour, ſo punctual
and exact are the divine counſels; the time of its continuance is limited
to an hour, ſo cloſe and preſfing is the opportunity of divine grace, 2 Cor.
6. 2. This hour cometh, it is coming in its full ſtrength, luttre, and per-
fe&tion, it now is in the embryo and infancy. The perfect day is coming,
6 J -
ST, JOHN, IV.
and now it dawns. [2] The bleſſed change itſelf. In goſpel-times
the “true worſhippers ſhall worſhip the Father in ſpirit and in truth.”
Chriſt at the Well of Samaria,
ſuſpend her belief. Thus many have no heart to the price in their hand,
Prov. 17. 16.) becauſe they think they have a better in their eye, and
ğ. with a promiſe that they will learn that hereafter,
which they neglect now. Obſerve here, .
1. Whom ſhe expe&ts; I know that Mºffas cometh. The Jews and
| Samaritans, though ſo much at variance, agreed in the expe&tation of the
| Meſfiah and his kingdom. The Samaritans received the writings of
Moſes, and were no ſtrangers to the prophets, nor to the hopes of the
: Jewiſh nation ; thoſe who knew leaſt, knew this, that Meſſias was to
As creatures, we worſhip the Father of all; as chriſtians, we worſhip the
Father of our Lord Jeſus. Now the change ſhall be,
First, In the nature of the worſhip, chriſtians ſhall worſhip God, not
in the ceremonial obſervances of the Moſaic inſtitution, but in ſpiritual
ordinances, confiſting leſs in bodily exerciſe, and animated and invigorated
more with divine power and energy. The way of worſhip which Chriſt
has inſtituted, is rational and intelle&tual, and refined from thoſe external
|
rites and ceremonies with which the Old Teſtament worſhip was both
clouded and clogged. This is called true worſhip, in oppoſition to that
which was typical. The legal ſervices were figures of the true, Heb. 9.
9, 24. They that revolted from Judaiſm to Chriſtianity, are ſaid to begin
in the ſpirit, and end in the flesh, Gal. 3. 3. Such was the difference be-
tween Old Teſtament and New Teſtament inſtitutions.
Secondly, In the temper and diſpoſition of the worſhippers; and ſo the
true worſhippers are good chriſtians, diſtinguiſhed from hypocrites; all
should, and they will worſhip God in ſpirit and in truth. It is ſpoken
of (v. 23.) as their charaćter, and (v. 24.) as their duty. Note, It is
required of all that worſhip God, that they worſhip him in ſpirit and in
truth. 1. We muſt worſhip God in ſpirit, Philip. 3. 3. We muſt de-
pend upon God's Spirit for ſtrength and aſſiſtance, laying our ſouls under
his influences and operations; we muſt devote our own ſpirits to, and em-
ploy them in, the ſervice of God; (Rom. 1. 9,) muſt worſhip lººm with
fixedneſs of thought, and a flame of affection, with all that is within us.
Spirit is ſometimes put for the new nature, in oppoſition to the flesh,
which is the corrupt nature; and ſo to worſhip God with our ſpirit, is to
worſhip him with our graces, Heb. 12. 28. 2. In truth, that is, in ſºn-
cerity; God requires not only the inward part in ou; worſhip, but truth
in the inward part, Pſ. 51: 6. We muſt mind the power more than the
form ; mutt aim at God’s glory, and not to be ſeen of men ; draw near
with a true heart, Heb. 10. 22. *
(3.) The reaſons why God muſt be thus worſhipped.
[1..] Becauſe in goſpel-times they, and they only, are accounted the
true worſhippers. ' The goſpel erects a ſpiritual way of worſhip, ſo that
the profeſſors of the goſpel are not true in their profeſſion, do not live
up º goſpel-light and laws, if they do not worſhip God in ſpirit and in
fruth. * , -
[2.] Becauſe the Father ſeeketh ſuch worshippers of him.
mates, First, That ſuch worſhippers are very rare, and ſeldom met with,
Jer. 30. 21. The gate of ſpiritual worſhipping is ſtrait. Secondly, That
ſuch worſhip is neeeſſary, and what the God of heaven inſiſts upon.
When God comes to inquire for worſhippers, the queſtion will not be,
“Who worſhipped at Jeruſalem 7" but, “Who worſhipped in ſpirit *
That will be the touchſtone. Thirdly, That God is greatly well pleaſed
with, and graciouſly accepts of, ſuch worſhip, and ſuch worſhippers. I
have deſired it, Pſ. 132. 13, 14. Cant. 2, 14. Thirdly, That there
has been, and will be to the end, a remnant of ſuch worſhippers;
his ſeeking of ſuch worſhippers, implies his making of them ſuch, God
is in all ages gathering in to himſelf a generation of ſpiritual worſhip-
€1"Se - . - - - . .
P [3.] Becauſe God is a Spirit. Chriſt came to declare God to us, ch.
1. 18. And this he has declared concerning him, he declared it to this
poor Samaritan woman, for the meaneſt are concerned to know God;
and with this deſign, to rectify her miſtakes concerning religious wor-
ſhip, to which nothing would contribute more than the right knowledge
of God. Note, First, God is a Spirit, for he is an infinite and eternal
Mind ; an intelligent Being, incorporeal, immaterial, inviſible, and incor-
ruptible. It is eaſier to ſay what God is not, than what he is ; a ſpirit
“ has not fleſh and bones, but who knows the way of a ſpirit ** If God
were not a Spirit, he could not be perfect, nor infinite, nor eternal, nor
independent, nor the Father of ſpirits. Secondly, The ſpirituality of the
divine nature is a very good reaſon for the ſpirituality of divine worſhip.
If we do not worſhip God, who is a Spirit, in the ſpirit, we neither give
him the glory due to his name, and ſo do not perform the act of worſhip;
nor can we hope to obtain his favour and acceptance, and ſo we miſs of
the end of worſhip, Matth. 15. 8, 9. * -
(4.) The laſt ſubjećt of diſcourſe with this woman, is, concerning the
Mcffias, p. 25, 26. Obſerve here,
First, The faith of the woman, by which ſhe expe&ted the Meſſiah;
“I know that Meſfias cometh—and he will tell us all things.” She had
nothing to objećt againſt what Chriſt had ſaid; his diſcourſe was, for
aught ſhe knew, what might become the Meſfiah then expected; but
ſ
|
!
| time
!
from him ſhe ſhould receive it, and in the mean time ſhe thinks it beſt to |
- to face. º
This inti-
come ; ſo general and unconteſted was the expe&tation of him, and at this
e more raiſed than ever; (for the ſceptre was departed from Judah,
Daniel’s weeks were near expiring ;) ſo that ſhe concludes not only,
He will come, but sexºrzi–" He comes, he is juſt at hand;” Mºffas,
which is called Christ. The evangeliſt, though he retains the Hebrew
word Mºffas, (which the woman uſed in honour to the holy language;
and to the Jewiſh church, that uſed it familiarly,) yet, writing for the
uſe of the Gentiles, he takes care to render it by a Greek word of the
ſame ſignification, which is called Christ—Anointed; giving an example
to the apoſtle’s rule, that, whatever is ſpoken in an unknown or leſs vul-
gar tongue, ſhould be interpreted, I Cor. 14, 27, 28.
2. What ſhe expects from him; “ He will tell us all things relating to
the ſervice of God which are needful for us to know ; will tell us that.
which will ſupply our defe&ts, reëtify our miſtakes, and put an end to all.
our diſputes. He will tell us the mind of God fully and clearly, and
keep back nothing.” Now this implies an acknowledgment, (i.) Of
the deficiency and imperfection of the diſcovery they now had of the di-
vine will, and the rule they had of the divine worſhip ; it could not make
the comers thereunto perfect, and therefore they expe&ted ſome great ad-
vance and improvement in matters of religion, a time of reformation. (2.)
Of the ſufficiency of the Meſfiah to make this change; “ He will tell as
all things which we want to know, and about which we wrangle in the
dark. He will introduce peace, by leading us into all truth, and diſpel-
ling the miſts of error.” It ſeems, this was the comfort of good people
in thoſe dark times, that light would ariſe ; if they found themſelves
at a loſs, and run a-ground, it was a ſatisfaction to them to ſay, JWhen
Mºffas comes, he will tell us all things ; as it may be to us now with re-
ference to his ſecond coming ; now we ſee through a glaſs, but then face
Secondly, The favour of our Lord Jeſus in making himſelf known to 's
3/ g
her ; (v. 26.) I that ſpeak to thee, am he, Chriſt did never make him-
ſelf known fo expreſsly to any as he did here to this poor Samaritan,
and to the blind man : (ch. 9, 37.) no, not to John Baptiſt, when he
ſent to him; (Matth. 11. 4, 5.) no, not to the Jews, when they chak-
lenged him to tell them whether he was the Chriſt, ch. 10. 24. But, 1.
Chriſt would thus put an honour, upon ſuch as were poor and deſpiſed, .
Jam. 2. 6. 2. This woman, for aught we know, had never had any op-
portunity of ſeeing Chriſt’s miracles, which were then the ordinary me.
thod of convićtion. Note, To thoſe who have not the advantage of the
external means of knowledge and grace, God hath ſecret ways of making
up the want of them ; we muſt therefore judge charitably concerning.
ſuch ; God can make the light of grace ſhine into the heart even where
he doth not make the light of the goſpel ſhine in the face. 3. This wo-
man was better prepared to receive ſuch a diſcovery than others were ; ,
ſhe was big with expectation of the Mcffiah, and ready to receive inſtruc-
tion from him. Chriſt will manifeſt himſelf to thoſe who with an honeſt
humble heart deſire to be acquainted with him ; , I that ſpeak to thee, am
he. See here, (1.) How near Jeſus Chriſt was to her, when ſhe knew
not who he was, Gen. 28. 16. Many are lamenting Chriſt’s abſence,
and longing for his preſence, when at the ſame time he is ſpeaking to
them. (2.) How Chriſt makes himſelf known to us by ſpeaking to us;
I that ſpeak unto thee, ſo cloſely, ſo convincingly, with ſuch aſſurance,
with ſuch authority, I am he.
27. And upon this came his diſciples, and marvelled that:
he talked with the woman: yet no man ſaid, What ſeekeſt.
thou ? or, Why talkeſt thou with her ? 28. The woman.
then left her water-pot, and went her way into the city,
and ſaith to the men, 29. Come, ſee a man which told me
all things that ever I did : is not this the Chriſt? 30. Then,
they went out of the city, and came unto him, 31. In the
mean while his diſciples prayed him, ſaying, Maſter, eat.
32.13ut he ſaid unto them, I have meat to eat that ye know.
ST, JOHN, IV.
Chriſt at the Well of Samaria.
not of 33. Therefore ſaid the diſciples one to another,
Hath any man brought him aught to eat? 34. Jeſus faith
unto them, My meat is to do the will of him that ſent me,
and to finiſh his work. , 35. Say not ye, There are yet four
months, and then cometh harveſt? Behold, I ſay unto you,
Lift up your eyes, and look on the fields; for they are
white already to harveſt. 36. And he that reapeth receiveth
wages, and gathereth fruit unto life eternal: that both he
that ſoweth, and he that reapeth, may rejoice together.
37. And herein is that ſaying true, One ſoweth and another
reapeth. 38. I ſent you to reap that whereon ye beſtowed
no labour: other men laboured, and ye are entered into
their labours. 39. And many of the Samaritans of that
city believed on him, for the ſaying of the woman, which
teſtified, He told me all that ever I did. 40. So when the
Samaritans were come unto him, they beſought him that
he would tarry with them : and he abode there two days.
41. And many more believed, becauſe of his own word:
42. And ſaid unto the woman, Now we believe, not
becauſe of thy ſaying : for we have heard him ourſelves,
and know that this is indeed the Chriſt, the Saviour of
the world.
We have here the remainder of the ſtory of what happened when
Chriſt was in Samaria, after the long conference he had with the woman.
I. The interruption given to this diſcourſe by the diſciples coming. It
is probable that much more was ſaid than is recorded ; but juſt when
the diſcourſe was brought to a head, when Chriſt had made himſelf
known to her as the true Meſfiah, then came the diſciples. The daugh-
ters of Jeruſalem ſhall not stir up, nor awake, my Love, till he pleaſ. 1.
Then wondered at Chriſt’s converſe with this woman ; marvelled that
be talked thus earneſtly (as perhaps they obſerved at a diſtance) with a
woman, a ſtrange woman alone, he uſed to be more reſerved ; eſpecially
with a Samaritan woman, that was not of the loſt ſheep of the houſe of
Iſrael; they thought their Maſter ſhould be as ſhy of the Samaritans as
the other Jews were, at leaſt, that he ſhould not preach the goſpel to
them. They wondered he ſhould condeſcend to talk with ſuch a poor
contemptible woman, forgetting what deſpicable men, they themſelves
were when Chriſt firſt called them into fellowſhip with himſelf. 2. Yet
they acquieſced in it ; they knew it was for ſome good reaſon, and ſome
good end, which he was not bound to give them an account of, and there-
fore none of them aſked, What ſeekest thou ? or, l/hy talkest thou with
her P Thus when particular difficulties occur in the word and providence
of God, it is good to ſatisfy ourſelves with this in general, that all is
well which Jeſus Chriſt faith and doeth, Perhaps there was ſomething
amiſ in their marvelling that Christ talked with the woman, and that it .
was ſomething like the Phariſees being offended at his eating with pub-
licans and finners. But, whatever they thought, they ſaid nothing : “If
thou haſt thought evil at any time, lay thy hand upon thy mouth,” to
keep that evil thought from turning into an evil word, Prov. 30. 32.
Pſ. 39. 1..3. t *
II. The notice which the woman gave to her neighbours, of the
extraordinary perſon ſhe had happily met with, v. 28, 29. Obſerve
here, * -
1. How ſhe forgot her errand to the well, v. 28. Therefore, becauſe
the diſciples were come, and broke up the diſcourſe, and perhaps ſhe ob-
ſerved they were not pleaſed with it ; ſhe went her way. She withdrew,
in civility to Chriſt, that he might have leiſure to eat his dinner. She
delighted in his diſcourſe, but would not be rude ; every thing is beau-
tiful in its ſeaſon. She ſuppoſed that Jeſus, when he had dined, would
go forward in his journey, and therefore haſtened to tell her neighbours,
that they might come quickly ; 2 et a little while is the light with you.
See how ſhe improved time ; when one good work was done, ſhe applied
herſelf to another. When opportunities of getting good ceaſe, or are
interrupted, we ſhould ſeek opportunities of doing good; when we have
done hearing the word, then is a time to be ſpeaking of it.
Notice is taken of her leaving her water-pot or pail.
in, kindueſs to Chriſt, that he might have to drink with his dinner; and
fair water was his drink ; he turned water into wine for others, but not
|
for himſelf. Compare this with Rebecca's civility to Abraham’s ſervant,
(Gen. 24, 18.) and ſee that promiſe, Matth. 10.42. (2.) She left it,
that ſhe might make the more haſte into the city, to carry thither theſe
good tidings. Thoſe whoſe buſineſs it is to publiſh the name of Chriſt,
muſt not encumber or entangle themſelves with any thing that will retard
or hinder them therein. When the diſciples were to be made fiſhers of
men, they muſt forsake all. (3.) She left her water-pot, as one careleſ;
of it, being wholly taken up with better things. Note, Thoſe who
are brought to the knowledge of Chriſt, will ſhew it by a holy contempt
of this world, and the things of it. And thoſe who are newly acquaint-
ed with the things of God, muſt be excuſed, if at firſt they be ſo taken
up with that new world into which they are brought, that the things of
this world ſeem to be for a time wholly negle&ted. Mr. Hilderſham,
in one of his ſermons on this verſe, from this inſtance largely juſtifies
thoſe who leave their worldly buſineſs on week days to go to hear
ſermons. r
2. How ſhe minded her errand to the town, for her heart was upon it;
ſhe went into the city, and ſaid to the men, probably the aldermen, the
men in authority, whom, it may be, ſhe found met together upon ſome
public buſineſs; or to the men, that is, to every man ſhe met in the ſtreets;
ſhe proclaimed it in the chief places of concourſe, “Come, ſee a man
which told me all things that ever I did. Is not this the Chriſt " Ob-
ſerve, -
(1.) How ſolicitous ſhe was to bring her friends and neighbours ac-
quainted with Chriſt. When ſhe had found that treaſure, ſhe called to-
gether her friends and neighbours, (as Luke 15, 9.) not only to rejoice
with her, but to ſhare with her ; knowing there was enough to enrich
herſelf and all that would partake with her. Note, They that have
been themſelves with Jeſus, and have found comfort in him, ſhould do all
they can to bring others to him. Has he done us the honour to make
himſelf known to us 2 Let us do him the honour to make him known to
others, nor can we do ourſelves a greater honour. This woman becomes
an apoſtle. “Quæ foortum fuerat egreſſa, regreditur magiſtra evangelica
—She who went forth, a ſpecimen of impurity, returns, a teacher of
evangelical truth,” ſaith Aretius. Chriſt had bid her call her huſband,
which ſhe thought was warrant enough to call every body. She went
into the city, the city where ſhe dwelt, among her kinsfolks and ac-
quaintance. Though every man is my neighbour, that I have an op-
portunity of doing good to, yet I have moſt opportunity, and therefore
lie under the mott obligations, to do good to thoſe that live near me.
/Where the tree falls, there let it be made uſeful. -
(2.) How fair and ingenuous ſhe was in the notice ſhe gave them con-
cerning the ſtranger ſhe had met with.
[1..] She tells them plainly what induced her to admire him ; He has
told me all things that ever I did. No more is recorded than what he
told her of her huſbands ; but it is not improbable than he had told her.
of more of her faults. Or, his telling her of that which ſhe knew he
could not by any ordinary means come to the knowledge of, convinced
her that he could have told her of all that ever ſhe did. If he has a
divine knowledge, it muſt be omniſcience. He told her that which none
knew but God and her own conſcience. Two things affected her, First,
The extent of his knowledge. We ourſelves cannot tell all things that ever
we did ; (many things paſs unheeded, and more paſs away and are for-
otten;) but Jeſus Chriſt knows all the thoughts, words, and ačtions,
of all the children of men ; ſee Heb. 4, 13. He hath ſaid, I know thy
works. Secondly, The power of his word. This made a great impreſfion
upon her, that he told her her ſecret ſºns, with ſuch an unaccountable
power and energy, that, being told of one, ſhe is convinced of all, and
judged of all. She does not ſay, “Come ſee a man that has told me
ſtrange things concerning religious worſhip, and the laws of it, that has
decided the controverſy between, this mountain and Jeruſalem, a man
that calls himſelf the Messias;” but, “Come, ſee a man that has told
me of my fins.” She faſtens upon that part of Chriſt’s diſcourſe, which
one would think ſhe ſhould have been moſt ſhy of repeating ; but experi-
mental proofs of the power of Chriſt’s word and Spirit, are of all others the
moſt cogent and convincing; and that knowledge of Christ into which we
are led by the convićtion of fin and humiliation is moſt likely to be ſound
and ſaving. •
[2.] She invites them to come, and ſee him whom ſhe had conceived ſo
high an opinion of. Not barely, “Come, and look upon him,” (ſhe
does not invite them to him as a shew,) but, “Come, and converſe with
him ; come, and hear his wiſdom, as I have done, and you will be of my
1.) She left it
mind.” She would not undertake to manage the arguments which had
convinced her, in ſuch a manner as to convince others ; all that ſee the evi-
4 - ST, JOHN, IV.
dence of truth themſelves, are not able to make others ſee it; but, “Cóme,
and talk with him, and you will find ſuch a power in his word as far ex-
ceeds all other evidence.” Note, Thoſe who can do little elſe toward
the convićtion and converſion of others, may and ſhould bring them to .
thoſe means of grace which they themſelves have found effectual. Jeſus
was now at the town’s end ; “Now come ſee him.” When opportuni-
ties,of getting the knowledge of God are brought to our doors, we are
inexcuſable if we neglect them ; ſhall we not go over the threſhold to
ſee him, whoſe day prophets and kings deſired to ſee 2
[3.] She reſolves to appeal to themſelves, and their own ſentiments
upon the trial; Is not this the Christ A She does not peremptorily ſay,
“ He is the Meſſiah,” how clear ſoever ſhe was in her own mind, and
yet ſhe very prudently mentions the Meſſiah, whom otherwiſe they would
not have thought of, and then refers it to themſelves ; ſhe will not im-
poſe her faith upon them, but only propoſe it to them. By ſuch fair,
but forcible appeals as theſe, men’s judgments and conſciences are ſome-
times taken hold of ere they are aware. - -
(3.) What ſucceſs ſhe had in this invitation; (v. 30.) “They went
out of the city and came to him.” Though it might ſeem very impro-
bable that a woman of ſo small a figure, and ſo ill a charaćter, ſhould have
the honour of the firſt diſcovery of the Meſfiah among the Samaritans,
yet it pleaſed God to incline their hearts to take notice of her report,
and not to ſlight it as an idle tale. Time was, when lepers were the firſt
that brought tidings to Samaria of a great deliverance, 2 Kings 7. 3, &c.
They came unto him ; did not ſend for him into the city to them ; but,
in token of their reſpect to him, and the earneſtneſs of their defire to ſee
him, they went out to him. Thoſe that would know Chriſt, muſt meet
him where he records his name. *
III. Chriſt’s diſcourſe with his diſciples, while the woman was ab-
fent, p. 31...34, See how induſtrious our Lord Jeſus was to redeem time,
to huſband every minute of it, and to fill up the vacancies of it. When
the diſciples were gone into the town, his diſcourſe with the woman was
edifying, and ſuited to her caſe; when ſhe was gone into the town, his
diſcourſe with them was no leſs edifying, and ſuited to their caſe; it were
well if we could thus gather up the fragments of time, that none of it may
be loſt. . . . . . . .
Two things are obſervable in this diſcourſe : ; -
1. How Chriſt expreſſes the delight which he himſelf had in his work.
His work was to ſeek and ſave that which was loſt, to go about doing
#
ood. , Now this work we here find him wh9lly taken up with.
For, (1.) He neglected his meat and drink for his work. When he
ſat down upon the well, he was weary, and needed refreſhment ; but this
opportunity of ſaving ſouls, made him forget his wearineſs and hunger.
And he minded his food ſo little, that, [1..] His diſciples were forced to
invite him to it; They prayed him, they preſſed him, ſaying, Mafter eat.
It was an inſtance of their love to him, that they invited him, left he
ſhould be faint and fick for want of ſome ſupport; but it was a greater
inſtance of his love to ſouls that he needed invitation ; let us learn hence
a holy indifferency even to the needful ſupports of life, in compariſon with
fpiritual things. [2.] He minded it ſo little, that they ſuſpected he
had meat brought him in their abſence ; (v. 33.) “Has any man brought
him aught to eat?” He had ſo little appetite to his dinner, that they
were ready to think he had dined already. They that make religion
their buſineſs, when any of its affairs are to be attended, will prefer them
before their food ; as Abraham's jervant that would not eat till he had
told his errand, (Gen. 24, 33.) and
David was anointed, 1 Sam. 16. 11, i
(2.) He made his work his meat and drink. . The work he had done in
inſtrućting the woman ; the work he had to do among the Samaritans;
the proſpect he now had of doing good to many, this was meat and drink
to him; it was the greateſt pleaſure and ſatisfaction imaginable. Never
did a hungry man or an epicure, expect a plentifel feaſt with ſo much
deſire, nor feed upon its dainties with ſo much delight, asſour Lord Jeſus
expe&ted and improved an opportunity of doing good to ſouls. Concern-
ing this he ſaith, [1..] That it was ſuch meat as the diſciples knew not of.
They did not imagine that he had any defign or proſpect of planting his
goſpel among the Samaritans; this was a piece of uſefulneſs they never
thought of. Note, Chriſt by his goſpel and Spirit does more good to
the ſouls of men than his own diſciples know of or expe&t. This may be
ſaid of good chriſtians too, who live by faith, that they have meat to eat
which others know not of ; joy which a ſtranger does not intermeddle
with. Now this word made them aſk, “Has any man brought him
aught to eat 2". So apt were even his own diſciples to underſtand him
after a corporal and carnal manner, when he uſed ſimilitudes. [2.]
'y
Chriſt at the well of Sa mia,
That the reaſon why his work was his meat and drink, was, becauſe it
was his Father’s work, his Father’s will ; (v. 34.) “My meat is to do
the will of him that ſent me.” Note, First, The ſalvation of finners is
the will of God, and the inſtrućtion of theia in order thereunto is his work.
See 1 Tim. 2. 4. There is a choſen remnant whoſe ſalvation is in a
particular manner his will. Secondly, Chriſt was ſent into the world
on this errand, to bring people to God; to know him, and to be happy
When
; in him. Thirdly, He made this work his buſineſs and delight.
his body needed food, his mind was ſo taken up with this, that he for.
got both hunger and thirſt, both meat and drink. Nothing could be
more grateful to him than doing good; when he was invited to meat, he
went, that he might do good, for that was his meat always. Fourthly,
He was not only ready upon all occaſions to go to his work, but he
was earnest and in care to go through it, and to finish his work in all the
parts of it. He reſolved never to quit it, or lay it down till he could
ſay, It is finished. Many have zeal to carry them out at firſt, but not
zeal to carry them on to the laſt ; but our Lord Jeſus was intent upon
| by it to ſet up the kingdom of the Meſſiah.
| compares to harvest-work, which is the gathering in of the fruits of the
finishing his work. Our Maſter has herein left us an example, that we
may learn to do the will of God as he did ; 1. With diligence and cloſe
application, as thoſe that make a buſineſs of it. , 2. With delight and
pleaſure in it, as in our element. 3. With conſtancy and perſeverance
not only minding to do, but aiming to finish, our work.
2. See here, how Chriſt, having expreſſed his delight in his work,
excites his diſciples to diligence in their twork ; they were workers with
him, and therefore ſhould be workers like him, and make their work their
meat as he did. The work they had to do, was, to preach the goſpel, add
Now this work he here
earth; and this fimilitude he proſecutes throughout this diſcourſe, v.
35.38. Note, Goſpel-time is harveſt-time, and goſpel-work harveſt-
work. The harveſt is before appointed and expected ; ſo was the goſ.
pel. Harveſt-time is buſy time ; all hands muſt be then at work; every
one muſt work for himſelf, that he may reap of the graces and comforts
of the goſpel : miniſters muſt work for God, to gather in ſouls to him.
Harveſt-time is opportunity, a ſhort and limited time, which will not
laſt-always; and harveſt-work is work that muſt be done then, or not at
all ; ſo the time of the enjoyment of the goſpel is a particular ſeaſon,
which muſt be improved for its proper purpoſes ; for, once paſt, it can-
not be recalled. -
The diſciples were to gather in a harveſt of ſouls for Chriſt. Now he
here ſuggeſts three things to them to quicken them to diligence.
(1.) That it was neceſſary work, and the occasion for it very urgent
and preſſing ; (v. 35.), “Ye ſay, It is four months to harveſt; but Zſay,
The fields are already white.” Here is, [1..] A ſaying of Chriſt’s diſ.
ciples concerning the corn-harveſt ; there “are yet four months, and then
comes harveſt,” which may be taken either generally; “You ſay, for
the encouragement of the ſower at ſeed-time, that it will be but four
months to the harveſt.” With us it is but about four months between
| the barley-ſeedneſs, and the barley-harveſt, probably it was ſo with them
as to other grain; or, “Particularly now at this time you reckon it will
be four months to next harveſt, according to the ordinary courſe of
providence.” The Jews’ harveſt began at the paſſover, about Eaſter,
much earlier in the year than ours; by which it appears that this journey
Samuel that would not fit down till
of Chriſt from Judea to Galilee was in the winter, about the end of No-
vember, for he travelled all weathers to do good. God has not only
promiſed us a harveſt every year, but has appointed the weeks of harvest,
ſo that we know when to expect it, and take our meaſures accordingly.
[2.] Here is a ſaying of Chriſt’s concerning the gospel-harvest, his
heart was as much upon the fruits of his goſpel as the hearts of others
were upon the fruits of the earth; and to that he would lead the
thoughts of his diſciples ; Look, the fields are already white unto the
harvest.
First, Here in this place where they now were, there was harveſt-work
for him to do. They would have him to eat, v. 31. “Eat I’” ſaith he,
“I have other work to do, that is more needful ; look what crowds of
Samaritans are coming out of the town over the fields, that are ready to
receive the goſpel;” probably, there were many now in view. Peoples’
| forwardneſs to hear the word, is a great excitement to miniſters diligence
and livelineſs in preaching it. - ->
Secondly, In 6ther places, all the country over, there was harveſt-work
enough for them all to do. “ Conſider the regions ; think of the ſtate
of the country, and you will find there are multitudes as ready to receive
the goſpel as a field of corn that is fully ripe, is ready to be reaped.”
The fields were now made white to the harvest, 1. By the decree of God
ST, JOHN, IV.
Chriſt at the Well of Samaria.
revealed in the prophecies of the Old Teſtament. Now was the time
when the gathering of the people ſhould be to Chriſt, (Gen. 44. 10.)
when great acceſſions ſhould be made to the church, and the bounds of
it ſhould be enlarged, and therefore it was time for them to be buſy. It
is a great encouragement for us to engage in any work for God, if we
underſtand by the ſigns of the times that this is the proper ſeaſon for ||
that work, for then it will proſper. 2. By the diſpoſition of men. John
Baptiſt had made ready a people prepared for the Lord, Luke 1. 17."
Since he began to preach the kingdom of God, every man pressed into it,
Luke 16, 16. This therefore was a time for the preachers of the goſ-
pel to apply themſelves to their work with the utmoſt vigour; to thrust
in their ſickle, when the harveſt was ripe, Rev. 14. 15. It was necessary
to work, now ; pity that ſuch a ſeaſon ſhould be let ſlip. If the corn
that is ripe, be not reaped, it will ſhed and be loſt, and the fowls will
pick it up. If ſouls that are under convićtions, and have ſome good
inclinations, be not helped now, their hopeful beginnings will come to
nothing, and they will be a prey to pretenders. It was alſo eaſy to work
now ; when the people's hearts are prepared, the work will be done ſud.
denly, 2 Chron, 29. 36. It cannot but quicken miniſters to take pains
in preaching the word, when they obſerve that people take pleaſure in
hearing it.
(2.) That it was profitable and advantageous work, which they them-
have ſaid, We know that the Messias cometh. The writings of the Old
Teſtament are in ſome reſpe&ts more uſeful to us than they could be to
thoſe to whom they were firſt written, becauſe better underſtood by
the accompliſhment of them. See 1 Pet. I. 12. Heb. 4. 2. Rom. 16.
25, 26.
[2] This alſo ſpeaks two things concerning the miniſtry of the apoſtles
of Christ. First, That it was a fruitful miniſtry; they were reapers that
gathered in a great harveſt of ſouls to Jeſus Chriſt, and did more in ſeven
years toward the ſetting up of the kingdom of God among men, than
the prophets of the Old Teſtament had done in twice ſo many ages.
Secondly, That it was much facilitated, eſpecially among the Jews, to
whom they were firſt ſent, by the writings of the prophets. The pro-
phets ſowed in tears, crying out, We have laboured in vain; the apoſtles
“reaped in joy, ſaying, Thanks be to God who always cauſeth us to
triumph.” Note, From the labours of miniſters that are dead and gone
much good fruit may be reaped by the people that ſurvive them, and the
miniſters that ſucceed them. John Baptiſt, and thoſe that aſſiſted him,
had laboured, and the diſciples of Chriſt entered into their labours, built
upon their foundation, and reaped the fruit of what they ſowed. See
what reaſon we have to bleſs God for thoſe that are gone before us; for
their preaching and their writing; for what they did and ſºffered in their
day, for we are entered into their labours; their ſtudies and ſervices have
made our work the eaſier. And when the ancient and modern labourers,
ſelves would be gainers by ; (v. 36.) “ He that reapeth, receiveth wages,
and ſo ſhall you.” Chriſt has undertaken to pay hoſe well whom he
employs in his work; for he will never do as Jehoiakim did, who uſed
his neighbour's ſervice without wages, (Jer. 22. 13.) or thoſe who “ by
fraud kept back the hire of thoſe particularly who reaped down their
coin-fields,” Jam. 5. 4. Chriſt’s reapers, though they cry to him day
and night, ſhall never have cauſe to cry against him, nor to ſay that they
ſerved a hard Maſter. He that reapeth, not only shall receive wages,
but doth receive it. There is a preſent reward in the ſervice of Chriſt,
and his work is its own wages.
thoſe that came into the vineyard at the third hour, and thoſe that came
in at the eleventh, meet in the day of account, they will be ſo far from
envying one another the honour of their reſpective ſervices, that both
they that ſowed, and they that reaped ſhall rejoice together; and the great
Lord of the harveſt ſhall have the glory of all. -
IV. The good ºffect which this viſit Chriſt made to the Samaritans
(en paſſant) had upon them, and the fruit which was now preſently
gathered among them, v. 39.42. See what impreſſions were made on
them,
[1] Chriſt's reapers have fruit; he gathereth fruit unto life eternal,
that is, he ſhall both ſave himſelf and thoſe that hear him, 1 Tim. 4. 16.
If the faithful reaper ſave his own ſoul, that is fruit abounding to his ac-
count, it is fruit gathered to life eternal. And if, over and above this,
he be inſtrumental to ſave the ſouls of others too, there is fruit gathered;
ſouls gathered to Chriſt are fruit, good fruit, the fruit that Chriſt ſeeks
for ; (Rom. 1. 13.) it is gathered for Chriſt, (Cant. 8, 11, 12.) it is
This is the comfort of faithful miniſters, that
gathered to lye eternal.
their work has a tendency to the eternal ſalvation of precious ſouls.
[2] They have joy; “ that he that ſows, and they they that reap,
1. By the woman's teſtimony concerning Christ; though a ſingle teſ-
timony, and of one of no good report, and the teſtimony no more than
this, He told me all that ever I did, yet it had a good influence upon
many. One would have thought that his telling the woman of her ſecret
fins, ſhould have made them afraid of coming to him, left he ſhould tell
them alſo of their faults; but they will venture that, rather than not be
acquainted with one that they had reaſon to think was a prophet. And
two things they were brought to,
(1.) To credit Chriſt's word; (v. 89.) “Many of the Samaritans of
that city believed on him for the ſaying of the woman.” So far they be-
lieved on him, that they took him for a Prophet, and were deſirous to
know the mind of God from him; this is favourably interpreted a be-
lieving on him. Now obſerve,
may rejoice together.” The miniſter who is the happy inſtrument of
beginning a good work, is he that ſows, as John Baptiſt was ; he that is
employed to carry it on and perfect it, is he that reaps; and both ſhall
ð
rejoice together. Note, Firſt, Though God is to have all the glory of
the ſucceſs of the goſpel, yet faithful miniſters may themſelves take the
comfort of it. The reapers ſhare in the joy of harveſt, though the profits
belong to the maſter, 1 Theſſ. 2, 19. 2. Thoſe miniſters who are vari-
ouſly gifted and employed, ſhould be ſo far from envying one another,
that they ſhould rather mutually rejoice in each others ſucceſs and uſe-
fulneſs. Though all Chriſt’s miniſters are not alike ſerviceable nor alike
ſucceſsful, yet if they have obtained mercy of the Lord to be faithful,
they ſhall all enter together into the joy of their Lord at laſt.
(3.) That it was eaſy work, and work that was half done to their
hands by thoſe that were gone before them; (v. 37, 38.) One ſoweth, and
another reapeth. This ſometimes ſpeaks a grievous judgment upon him
that ſows, Mic. 6. 15. Deut. 28. 30. “Thou ſhalt ſow, and another
ſhall reap ;” as Deut. 6, 11. “ Houſes full of all good things which
thou filledſt not.” So here, Moſes and the prophets and John Baptiſt
had paved the way to the goſpel, had ſown the good feed which the New
Teſtament miniſters did in effect but gather the fruit of. “I ſend you
to reap that whereon ye beſtowed, in compariſon, no labour,” Iſa. 40.
3.5. -
[1..] This ſpeaks two things concerning the Old Teſtament miniſtry,
Firſt, That it was very much short of the New Teſtament miniſtry.
Moſes and the prophets ſowed, but they could not be ſaid to reap, ſo
little did they ſee of the fruit of their labours. Their writings have
done much more good ſince they left us than ever their preaching did.
Secondly, That it was very much ſerviceable to the New Teſtament mi-
niſtry, and made way for it; the writings of the prophets, which were
read in the ſynagogues every ſabbath-day, raiſed people's expectations of
the Meſſiah, and ſo prepared them to bid him welcome. Had it not
been for the ſeed ſown by the prophets, this Samaritan woman could not
Vol. IV, No. 86.
[1..] Who they were that believed; many of the Samaritans, who
were not of the houſe of Iſrael. Their faith was not only an aggravation
of the unbelief of the Jews, from whom better might have been expected,
but an earnest of the faith of the Gentiles, who would welcome that
which the Jews rejećted.
[2.] Upon what inducement they believed ; for the saying of the
woman. See here, First, How God is ſometimes pleaſed to uſe very
weak and unlikely inſtruments for the beginning and carrying on of a
good work. A little maid directed a great prince to Eliſha, 2 Kings
5. 2. Secondly, How great a "...º. fire kindles. Our Saviour
by inſtructing one poor woman, ſpread inſtruction to a whole town. Let
not miniſters be either careleſs in their preaching, or diſcouraged in it,
becauſe their hearers are few and mean ; for, by doing good to them,
good may be conveyed to more, and thoſe that are more confiderable. If
they “teach every man his neighbour, and every man his brother,” a
great number may learn at ſecond hand. Philip preached the goſpel to
a ſingle gentleman in his chariot upon the road, and he not only received
it himſelf, but carried it into his country, and propagated it there.
Thirdly, See how good it is to ſpeak experimentally of Chriſt and the
things of God. This woman could ſay little of Chriſt, but what ſhe did
ſay ſhe ſpake feelingly; He told me all that ever I did. Thoſe are moſt
likely to do good, that can tell what God has done for their ſouls, Pſ.
66. 16.
(2.) They were brought to court his stay among them; (c. 40.)
When they were come to him, “they befought him that he would tarry
with them.” Upon the woman's report, they believed him to be a Pro.
phet, and came to him; and when they ſaw him, the meanneſs of his ap-
pearance, and the manifeſt poverty of his outward condition, did not
leſſen their eſteem of him and expectations from him, but ſtill they re-
6 X.




ST, JOHN, Iv.
|
ſpected him as a Prophet. Note, There are hopes of thoſe who are got
over the vulgar prejudices that men have againſt true worth in a low estate.
Bleſſed are they that are not offended in Chriſt at the first sight. So far
were they from being offended in him, that they begged he would tarry.
with them; [1..] That they might testify their reſpect to him, and treat
him with the honour and kindneſs due to his charaćter. God's prophets
and miniſters are welcome gueſts to all thoſe who fincerely embrace the
goſpel; as to Lydia, A&ts 16. 15. [2.] That they might receive in-
flrućtion from him. Thoſe that are taught of God, are truly defirous
to learn more, and to be better acquainted with Chriſt. Many would
have flocked to one that would tell them their fortune, but theſe flocked
to one that would tell them their ſaults; tell them of fin and duty. The
hiſtorian ſeems to lay an emphaſis upon their being Samaritans; as Luke
10. 33.−17. 16. The Samaritans had not that reputation for religion
that the Jews had ; yet the Jews, who ſaw Chriſt’s miracles, drove him
from them, while the Samaritans, who ſaw not his miracles, nor ſhared
in his favours, invited him to them. The proof of the goſpel’s ſucceſs is
not always according to the probability, nor what is experienced according
to what is eanected either way. The Samaritans were taught by the
cuſtom of their country to be ſhy of converſation with the Jews. There
were Samaritans that refuſed to let Chriſt go through their town, (Luke
9. 52.) yet theſe begged him to tarry with them. Note, It adds much
to the praiſe of our love to Chriſt and his word, if it conquers the pre-
judices of education and cuſtom, and ſets light by the cenſures of men.
Now we are told that Chriſt granted their requeſt. First, He abode
there. Though it was a city of the Samaritans near adjoining to their.
temple, yet, when he was invited, he tarried there ; though he was upon
a journey, and had further to go, yet, when he had an opportunity of
doing good, he abode there. That is no real hinderance, which will
Jurther our account. Yet he abode there but two days, becauſe he had
other places to viſit and other work to do, and thoſe two days were as
many as came to the ſhare of this city, out of the few days of our Sa-
viour’s ſojourning upon earth. -
Secondly, We are told what impreſſions were made upon them by
Chriſt’s own word, and his perſonal converſe with them ; (v. 41, 42.)
what he ſaid and did there, is not related, whether he healed their fick
or no ; but it is intimated, in the effect, that he ſaid and did that
which convinced them that he was the Chriſt ; and the labours of a
miniſter are beſt told by the good fruit of them. Their hearing of him
had a good effe&t, but now their eyes ſee him ; and the effect of that was,
1. That their number grew ; (v. 41.) Many more believed ; many
that would not be perſuaded to go out of the town to him, were yet
wrought upon, when he came among them, to believe in him. Note, It
is comfortable to ſee the number of believers ; and ſometimes the zeal
and forwardneſs of ſome may be a means to provoke many, and to ſtir
them up to a holy emulation, Rom. 11. 14.
2. That their faith grew. Thoſe who had been wrought upon by the
report of the woman, now ſaw cauſe to ſay, Now we believe not for thy
Jaying, v. 42. - t
Here are three things in which their faith grew.
(1.) In the matter of it, or that which they did believe. Upon the
teſtimony of the woman, they believed him to be a Prophet, or ſome ex-
traordinary meſſenger from heaven ; but now that they have converſed
with him, they believe that he is the Christ, the Anointed one, the very
ſame that was promiſed to the fathers, and expected by them ;
and that, being the Christ, he is the Saviour of the world; for that
was the work to which he was anointed, to ſave his people/rom their sins.
They believed him to be the Saviour not only of the Jews, but of the
world, which they hoped would take them in, though Samaritans, for
it was promiſed that he ſhould be Salvation to the ends of the earth, Iſa.
49. 6. . -
(2.) In the certainty of it ; their faith now grew up to a full aſſurance;
IWe know that this is indeed the Chriſt ; 22%0&s—truly ; not a pretended
Chriſt, but a real one; not a typical Saviour, as many under the Old
Teflament, but truly one. Such an aſſurance as this of divine truths is
what we ſhould labour after ; not only, We think it probable, and are
willing to ſuppoſe that Jeſus may be the Christ, but, We know that he
is indeed the Christ. -
(3.) In the ground of it, which was a kind of ſpiritual ſenſation and
experience; “Now we believe, not becauſe of thy ſaying, for we have
heard him ourſelves.” They had before believed for her ſaying, and it
was well, it was a good ſtep ; but now they find further and much firmer
footing for their faith; “Now we believe, becauſe we have heard him
ouſſelves, and have heard ſuch excellent and divine truths, accompanied
were pliable to good, ſo were others to evil, whom Simon Ma
The Nobleman ’s Son reſtored.
with ſuch commanding power and evidence, that we are abundantly ſatiſ.
fied and aſſured that this is the Chriſt.” This is like what the queen of
Sheba ſaid of Solomon ; (1 Kings 10. 6, 7.) The one half was not told
me. . The Samaritans, who believed for the woman’s ſaying, now gained
further light ; for to him that hath shall be given; he that is faithful in
a little ſhall be truſted with more. -
In this inſtance we may ſee how faith comes by hearing. [1.J. Faith
comes to the birth by hearing the report of men. Theſe Samaritans, for the
ſake of the woman's ſaying, believed ſo far as to come and ſee, to come
and make trial. Thus the inſtructions of parents and preachers, and
the teſtimony of the church and our experienced neighbours, recommend
the doćtrine of Chriſt to our acquaintance, and incline us to entertain it
as highly probable. But, [2.] Faith comes to its growth, ſtrength, and
maturity, by hearing the teſtimony of Chriſt himſelf; and this goes fur-
ther, and recommends his doćtrine to our acceptance, and obliges us to be-
lieve it as undoubtedly certain. We were induced to look into the ſcrip-
tures, by the ſaying of thoſe who told us that in them they had found
eternal life; but when we ourſelves have found it in them too, have ex-
perienced the enlightening, convincing, regenerating, ſam&tifying, comfort-
ing, power of the word, now we believe, not for their ſaying, but becauſe
we have ſearched them ourſelves : and our faith “ ſtands not in the
wiſdom of men, but in the power of God,” 1 Cor. 2, 5, 1 John 5.
9, 10. -
Thus was the ſeed of the goſpel ſown in Samaria; what effect there
was of this afterward does not appear, but we find that four or five years
after, when Philip preached the goſpel in Samaria, he found ſuch bleſſed
remains of this good work now wrought, that the people with one accord
gave heed to thoſe things which Philip ſpake, Aćts 8.5, 6, 8, But as ſome
gus be-
witched with his ſorceries, v. 9, 10. .
43. Now after two days he departed thence, and went
into Galilee: 44. For Jeſus himſelf teſtified, that a pro-
phet hath no honour in his own country. 45, Then
when he was come into Galilee, the Galileans received
him, having ſeen all the things that he did at Jeruſalem at
the feaſt : for they alſo went unto the feaſt. 46. So
Jeſus came again into Cana of Galilee, where he made the
water wine. And there was a certain nobleman, whoſe
ſon was ſick at Capernaum. 47. When he heard that
Jeſus was come out of Judea into Galilee, he went unto
him, and befought him that he would come down and
heal his ſon : for he was at the point of death. 48. Then
ſaid Jeſus unto him, Except ye ſee figns and wonders, ye
will not believe. 49. The nobleman faith unto him, Sir,
come down ere my child die. 50. Jeſus ſaith unto him,
GO thy way; thy ſon liveth. And the man believed
the word that Jeſus had ſpoken unto him, and he went
his way. 51. And as he was now going down, his ſer-
vants met him, and told him, ſaying, Thy ſon liveth. 52.
| Then inquired he of them the hour when he began to
amend ; and they ſaid unto him, Yeſterday at the ſeventh
hour the fever left him. 53. So the father knew that
it was at the ſame hour, in the which Jeſus ſaid unto him,
Thy ſon liveth; and himſelf believed, and his whole
houſe, 54. This is again the ſecond miracle that Jeſus
did, when he was come out of Judea into Galilee.
In theſe verſes, we have,
I. Chriſt’s coming into Galilee, v. 43. Though he was as welcome
among the Samaritans as he could be any where, and had better ſucceſs,
yet after two days he left them ; not ſo much becauſe they were Samari-
tans, and he would not confirm thoſe in their prejudices againſt him, who
ſaid, He is a Samaritan, (ch. 8. 48.) but becauſe he must preach to other
cities, Luke 4. 43. He went into Galilee, for there he ſpent much of
his time. Now ſee here,
1. Whither Chriſt went ; into Galilee, into the country of Gali-
lee, but not to Nazareth, which was ſtrićtly his own country; he went
ST. JOHN, IV.
The Nobleman's Son reſtored.
among the villages, but declined going to Nazareth, the head-city, for a
reaſon here given, which Jeſus himſelf testified, who knew the temper of
his countrymen, the hearts of all men, and the experiences of all pro-
phets, and it is this, That a prophet has no honour in his own country.
Note, (1.) Prophets ought to have honour, becauſe God has put ho-
nour upon them, and we do or may receive benefit by them. (2.) The
honour due to the Lord’s prophets has very often been denied them, and
contempt put upon them. (3.) This due honour is moſt frequently de-
nied them in their own country; ſee Luke 4. 24. Matth. 13, 57. Not
that it is univerſally true, (no rule but has ſome exceptions,) but it
holds for the moſt part. Joſeph, when he began to be a prophet, was
moſt hated by his brethren ; David was diſdained by his brother;
(1 Sam. 17. 28.) Jeremiah was maligned by the men of Anathoth,
(Jer. I 1. 21.) Paul by his countrymen the Jews; and Chriſt’s near
kinſmen ſpake moſt ſlightly of him, ch. 7. 5. Men’s pride and envy
make them ſcorn to be inſtructed by thoſe who once were their ſchool-
fellows and play-fellows. Deſire of novelty, and of that which is far-
fetched, and dear-bought, and ſeems to drop out of the ſky to them,
makes them deſpiſe thoſe perſons and things which they have been long
uſed to, and know the riſe of. (4.) It is a great diſcouragement to a
miniſter to go among a people that have no value for him or his labours.
Chriſt would not go to Nazareth, becauſe he knew how little reſpect he
ſhould have there. (5.) It is juſt with God to deny his goſpel to
thoſe that deſpiſe the miniſters of it. They that mock the meſſengers,
forfeit the benefit of the meſſage. Matth. 21. 35, 41.
2. What entertainment he met with among the Galileans in the country;
(v. 45.) They received him, bade him welcome, and cheerfully attended
on his doćtrine. Chriſt and his goſpel are not ſent in vain; if they had
not honour with ſome, they ſhall have with others. Now the reaſon
given why theſe Galileans were ſo ready to receive Chriſt is, becauſe they
had ſeen the miracles he did at Jeruſalem, v. 45. Obſerve, (1.) They
went up to Jeruſalem at the feaſt, the feaſt of the paſſover. The Gali-
leans lay very remote from Jeruſalem, and their way thither lay through
the country of the Samaritans, which was troubleſome for a Jew to paſs
through, worſe than Baca’s valley of old ; yet, in obedience to God’s
command, they went up to the feast, and there they became acquainted
with Chriſt. Note, They that are diligent and conſtant in attending on
public ordinances, ſome time or other meet with more ſpiritual benefit
than they expe&t. (2.) At Jeruſalem they ſaw Chriſt’s miracles, which
recommended him and his doćtrine very much to their faith and affec-
tions. The miracles were wrought for the benefit of them at Jeruſalem;
yet the Galileans, who were accidentally there, got more advantage by
them than they did for whom they were chiefly deſigned. Thus the
word preached to a mixed multitude may perhaps edify ocaasional hearers
more than the constant auditory.
3. What city he went to ; when he would go to a city, he choſe to
go to Cama of Galilee, where he had made the water wine ; (v. 46.)
thither he went, to ſee if there were any good fruits of that miracle re-
maining ; and, if there were, to confirm their faith, and to water what
he had planted. The evangeliſt mentions this miracle here, to teach us
to keep in remembrance what we have ſeen of the works. &f Chriſt.
II. His curing of the nobleman’s ſon that was fick of a fever. This
ſtory is not recorded by any other of the evangeliſts; it comes in Matth.
4. 23. *
Obſerve, 1. Who the petitioner was, and who the patient ; the peti-
tioner was a nobleman, the patient was his ſon ; There was a certain noble-
man. Regulus, (ſo the Latin,) a little king ; ſo called, either for the
largeneſs of his eſtate, or the extent of his power, or the royalties that
belonged to his manor. Some underſtand it as beſpeaking his prefer;
ment, he was a courtier, in ſome office about the king ; others, as be-
ſpeaking his party, he was an Herodian, a royaliſt, a prerogative-man,
one that eſpouſed the intereſts of the Herods, father and ſon; perhaps
it was Chuza, Herod’s ſteward, (Luke 8. 3.) or Manaen, Herod's
foſter-brother, A&ts 13. 1. There were ſaints in Caeſar’s houſehold.
The father a nobleman, and yet the ſon fick; for dignities and titles of
honour will be no ſecurity to perſons and families from the aſſaults of
fickneſs and death. It was fifteen miles from Capernaum where this no-
bleman lived to Cana, where Chriſt now was ; yet this afflićtion in his
family ſent him ſo far to Chriſt. **
2. How the petitioner made his application to the Phyſician. Having
heard that Jeſus was come out of Judea to Galilee, and finding that he
did not come toward Capernaum, but turned off toward the other ſide of
the country, he went to him himſelf, and be/ought him to come and heal
his ſon, v. 47. See here, (1.) His tender affection to his ſon, that
therefore I muſt work miracles among you.”
when he was fick he would ſpare no pains to get help for him. (2.)
His great reſpect to our Lord Jeſus; that he would come himſelf to wait
upon him, when he might have ſent a ſervant; and that he beſòught him,
when, as a man in authority, ſome would think he might have ordered
his attendance. The greateſt men, when they come to God, muſt be-
come beggars, and ſue ſub forma pauperis—as paupers. --
As to the errand he came upon, we may obſerve a mixture in his faith.
[1..] There was ſincerity in it; he did believe that Chriſt could heal his.
ſon, though his diſeaſe was dangerous. It is probable that he had phy-
ficians to him, who had given him over ; but he believed that Chriſt
could cure him when the caſe ſeemed deplorable. [2.] Yet there was
infirmity in his faith ; he believed that Chriſt could heal his ſon, but, as:
it ſhould ſeem, he thought he could not heal him at a diſtance, and there-
fore he beſought him that he would come down and heal him, expecting,
as Naaman did, that he would come and strike his hand over the patient,
as if he could not cure him but by a physical contact. Thus are we apt
to limit the Holy One of Iſrael, and to ſtint him to our forms. The
centurion a Gentile, a ſoldier, was ſo ſtrong in faith, as to ſay, “ Lord,
I am not worthy that thou ſhouldeſt come under my roof,” Matth. 8. 8.
This nobleman, a Jew, muſt have Chriſt to come down, though it was a
good day’s journey, and deſpairs of a cure unleſs he come down, as if he
muſt teach Chriſt how to work. We are encouraged to pray, but we
are not allowed to preſcribe ; “Lord, heal me ; but whether with a
word or a touch, thy will be done.” *
3. The gentle rebuke he met with in this addreſs; (v. 48.) Jeſus ſaid
to him, “I ſee how it is ; except ye ſee ſigns and wonders, ye will not be-
lieve, as the Samaritans did, though they ſaw no figns and wonders, and
Though he was a noble-
man, and now in grief about his ſon, and had ſhewed great reſpect to
Chriſt in coming ſo far to him, yet Chriſt gives him a reproof; men’s
dignity in the world ſhall not exempt them from the rebukes of the
word or providence ; for Chriſt reproves not after the hearing of his ears,
but with equity, Iſa. 11. 3. Obſerve, Chriſt firſt ſhews him his fin and
weakneſs, to prepare him for mercy, and then grants him his requeſt.
Chriſt humbles thoſe firſt with his frowns, whom he intends to honour with
his favours. The Comforter ſhall firſt convince. Herod longed to ſee
ſome miracle, (Luke 23. 8.) and this courtier was of the ſame mind,
and the generality of the people too. s *
Now that which is blamed, is, (1.) That, whereas they had heard
by credible and inconteſtable report of the miracles he had wrought in
other places, they would not believe except they ſaw them, with their
own eyes, Luke 4, 23. They muſt be honoured, and they muſt be hu-
moured, or they will not be convinced. Their country muſt be graced,
and their curioſity gratified, with ſigns and wonders, or elſe, though the
doćtrine of Chriſt be ſufficiently proved by miracles wrought elſewhere,
they will not believe; like Thomas, they will yield to no method of con-
vićtion but what they ſhall preſcribe. (2.) That, whereas they had ſeen
divers miracles, which they could not gainſay the evidence of, but which
ſufficiently proved Chriſt a Teacher come from God, and ſhould now
have applied themſelves to him for inſtrućtion in his doćtrine, which by
its native excellency would have gently led them on, in believing, to a
ſpiritual perfeótion; inſtead of this, they would go no further in believing
than they were driven by figns and wonders. The ſpiritual power of the
word did not affect them, did not attract them, but only the ſenſible power
of miracles, which were fºr them who believe not, while propheſying was
for them that believe, I Cor. 14, 22. Thoſe that admire miracles only,
and deſpiſe prophºſſing, rank themſelves with unbelievers. -
4. His continued importunity in his addreſs; (v. 49.) Sir, come
down ere my child die. Květs—Lord; ſo it ſhould be rendered. In this
reply of his, we have, *
i.) Something that was commendable; he took the reproof patiently,
he ſpake to Chriſt reſpectfully ; though he was one of thoſe that wore
ſoft clothing, yet he could bear his reproof. It is none of the privileges
of peerage to be above the reproofs of the word of Chriſt ; but it is a
ſign of a good temper and diſpoſition in men, eſpecially in great men,
when they can be told of their faults, and not be angry. And as he did
not take the reproof for an affront, ſo he did not take it for a denial,
but ſtill proſecuted his requeſt, and continued to wreſtle till he prevailed.
Nay, he might argue thus, “ If Chriſt heal my ſoul, ſurely he will heal
my ſon ; if he cure my unbelief, he will cure his fever.” This is the
method Chriſt takes, firſt to work upon us, and then to work for us;
and there is hope, if we find him entering upon this method.
(2.) Here is ſomething that was blame-worthy ; that was his infir-
mity; for, [1..] He ſeems to take no notice of the reproof Chriſt gave
ST, JOHN, Iv.
him, ſays nothing to it, by way either of confeſſion or of excuſe, for he
is ſo wholly taken up with concern about his child, that he can mind no-
thing elſe. Note, The ſorrow of the world is a great prejudice to our
profiting by the word of Chriſt.
that choke the good ſeed; ſee Exod. 6.9.
the weakneſs of his faith in the power of Chriſt. -
:* to come down, thinking that elſe he could do the child no kind-
Reis.
no obſtructions to the knowledge and power of our Lord Jeſus: yet ſo
it is, he ſees afar off, for his eyes run to and fro; and he aëts afar off, for
his word, the word of his power, runs very ſwiftly. Secondly, He be-
lieves that Chriſt could heal a ſick child, but not that he could raiſe a
dead child, and therefore, O come down, ere my child die; as if then it
would be too late ; whereas Chriſt has the ſame power over death that
he has over bodily diſeaſes. He forgot that Elijah and Eliſha had
raiſed dead children; and is Chriſt’s power inferior to their’s Obſerve
what haſte he is in ; Come down, ere my child die; as if there were dan-
ger of Chriſt's ſlipping his time. He that believeth, does not make haste,
but refers himſelf to Chriſt ;
pleaſeſt.”
5. The anſwer of peace which Chriſt gave to his requeſt at laſt;
(v. 50.) Go thy way, thy ſon liveth. Chriſt here gives us an inſtance,
(1.) Of his power; that he not only could heal, but could heal with
ſo much eaſe, without the trouble of a viſit. , Here is nothing ſaid, no-
[2.] He ſtill diſcovered
thing done, nothing ordered to be done, and yet the cure wrought ;
Thy ſon liveth. The healing beams of the Sun of righteouſneſs diſ.
penſe benign influences from one end of heaven to another, and there is
nothing hid from the heat thereof. Though Chriſt is now in heaven, and
his church on earth, he can ſend from above. This nobleman would have
Chriſt come down and heal his ſon ; Chriſt will heal his ſon, and not come
down. And thus the cure is the ſooner wrought, the nobleman’s miſ-
take reëtified, and his faith confirmed ; ſo that the thing was better
done in Chriſt’s way. When he denies what we aſk, he gives what is
much more to our advantage; we aſk for eaſe, he gives patience.
ferve, His power was exerted by his word. In ſaying, Thy ſon lives, he
ſhewed that he has life in himſelf, and power to quicken whom he will.
Chriſt’s ſaying, Thy ſoul lives, makes it alive. -
(2.) Of his pity; he obſerved the nobleman to be in pain about his
ſon, and his natural affection diſcovered itſelf in that word, Ere my child,
my dear child, die; and therefore Chriſt dropped the reproof, and gave
him aſſurance of the recovery of his child; for he knows how a father
pities his children. -
6. The nobleman’s belief of the word of Chriſt; he believed, and
went away. Though Chriſt did not gratify him ſo far as to go down
with him, he is fatisfied with the method Chriſt took, and reckons he has
gained his point. How quickly, how eaſily, is that which is lacking in
our faith, perfeóted by the word and power of Chriſt. Now he ſees no
Jign or wonder, and yet believes the wonder done.
(1.) Chriſt ſaid, Thy ſon liveth, and the man believed him ; not only
believed the omniſcience of Chriſt, that he knew the child recovered, but
the omnipotence of Chriſt, that the cure was effected by his word. He
left him dying ; yet, when Chriſt ſaid, he lives, like the father of the
| ration of the evidence, and then the work is more than half done. Abra-
faithful, against hope he believed in hope, and ſtaggered not through unbe-
lief.
(2.) Chriſt ſaid, Go thy way; and, as an evidence of the fincerity of
his faith, he went his way, and gave neither Chriſt nor himſelf any fur-
ther diſturbance. He did not preſs Chriſt to come down, did not ſay,
“If he do recover, yet a vifit will be acceptable:” mo, he ſeems no fur-
ther ſolicitous, but, like Hannah, he goes his way, and his countenance
is no more ſud. As one entirely ſatisfied, he made no great haſte home ;
did not hurry home that night, but returned leiſurely, as one that was
perfeótly eaſy in his own mind. * -
7. The further confirmation of his faith, by comparing notes with his
ſervants at his return. -
(1.) His ſervants met him with the agreeable news of the child’s re-
covery, v. 51. Probably, they met him not far from his own houſe,
and, knowing what their maſter’s cares were, they were willing as ſoon
as they could to make him eaſy. David’s ſervants were loath to tell
him when the child was dead. Chriſt ſaid, Thy ſon liveth; and now the
ſervants ſay the ſame. Good news will meet thoſe that hope in God’s
word. . -
(1.) He inquired what hour the child began to recover ; , (v. 52.)
not as if he doubted the influence of Chriſt’s word upon the child’s reco-
very, but he was definous to have his faith confirmed, that he might be
Inordinate care and grief are thorns |
First, He muſt have
It is hard to perſuade ourſelves that diſtance of time and place are
“ Lord, what and when and how thou |
|for, as Peter’s deliverauces, A&ts 12. 12.
Ob- |
The Nobleman’s Son reſtored.
able to ſatisfy any to whom he ſhould relate it; for it was a material cir.
cumſtance. Note, [1..] It is good to furniſh ourſelves with all the cor-
roborating proofs and evidences that may be, to ſtrengthen our faith in
the word of Chriſt, that it might grow up to a full aſſurance. Show me
a token for good. [2] The diligent comparing of the works of Chriſt
with his word, will be of great uſe to us for the confirming of our faith.
That was the eourſe this nobleman took ; “He inquired of the ſervants
the hour when he began to amend;” and they told him, 7 esterday at
the ſeventh hour, (at one o’clock in the afternoon, or, as ſome think this
evangeliſt reckons, at ſeven o’clock at night,) the fever left him ; not
only he began to amend, but he was perfectly well on a ſudden ; ſo the
Jather knew that it was at the ſame hour, when Jeſus ſaid to him, Thy ſon
liveth. As the word of God, well-ſtudied, will help us to underſtand his
providences ; ſo the providence of God, well obſerved, will help us to
underſtand his word, for God is every day fulfilling the ſcripture. Two
| things would help to confirm his faith. First, That the child’s recovery
was ſudden, and not gradual. They name the preciſe time to an hour,
7 esterday, not about, but at the ſeventh hour, the ſever left him ; bot it
abated, or began to decreaſe, but it teſt him in an inſtant. The word of
Chriſt did not work like phyſic, which muſt have time to operate, and
produce the effect, and perhaps cures by expectalion only ; no, with Chriſt
it was dictum factum—he ſhake, and it was done; not, He ſpake, and it
was /ēt a doing. Secondly, That it was juſt at the ſame time that Chriſt
ſpake to him ; at that very hour. The ſynchroniſms and co-incidents of
events add very much to the beauty and harmony of Providence. Ob-
ſerve the time, and the thing itſelf will be more illuſtrious, for every
| thing is beautiful in its time ; at the very time when it is promiſed, as Iſ.
rael’s deliverance, (Exod. 12. 41.) at the very time when it is prayed
In men’s works, diſtance of
place is the delay of time, and the retarding of buſineſs; but it is not ſo
in the works of Chriſt. . . The pardon, and peace, and comfort, and ſpiri.
tual healing, which he ſpeaks in heaven, is, if he pleaſes, at the ſame time
effected and wrought in the ſouls of believers; and when theſe two come
to be compared in the great day, Chriſt will be “glorified in his ſaints,
and admired in all them that believe.” -
8. The happy effect and iſſue of this. The bringing of the cure to the
family brought ſalvation to it.
(1.) The nobleman himſelf believed. He had before, believed th
word of Chriſt, with reference to this particular occaſion ; but now he
believed in Christ as the Meſfiah promiſed, and became one of his diſci-
ples. Thus the particular experience of the power and efficacy of one
word of Chriſt, may be a happy means to introduce and ſettle the whole.
authority of Chriſt’s dominion in the ſoul. Chriſt has many ways of
gaining the heart, and by the grant of a temporal mercy may make way
for better things. - " ;
(2.) His whole houſe believed likewiſe. [1..] Becauſe of the interest
they all had in the miracle, which preſerved the bloſſom and hopes of the
family; this affected them all, and endeared Chriſt to them, and recom-
mended him to their beſt thoughts. [2.] Becauſe of the influence the
maſter of the family had upon them all. A maſter of a family cannot
| give faith to thoſe under his charge, nor force them to believe, but he
may be inſtrumental to remove external prejudices which obſtruct the ope-
ham was famous for this, (Gen. 18. 19.) and Joſhua, ch. 24, 15. This,
was a nobleman, and, probably, he had a great houſehold; but when he
comes into Chriſt’s ſchool, he brings them all along with him. What a
bleſſed change was here in this houſe, occaſioned by the fickneſs of the
child This ſhould reconcile us to afflićtions, we know not what good
may follow from them. Probably, the converſion of this nobleman and
his family at Capernaum, might invite Chriſt to come afterward, and ſettle
at Capernaum, as his head-quarters in Galilee. When great men receive
the goſpel, they may be inſtrumental to bring it to the place where they
live. - -
Lastly, Here is the evangeliſt's remark upon this cure; (v. 54.) This
is the ſecond miracle; referring to ch. 2. 11, where the turning water
into wine is ſaid to be the firſt ; that was ſoon after his firſt return out
of Judea, this ſoon after his ſecond. In Judea he had wrought many
miracles, ch. 3. 2.-4. 45. They had the firſt offer ; but, being driven
thence, he wrought miracles in Galilee. Somewhere or other Chriſt
will find a welcome. People may, if they pleaſe, ſhut the ſun out of
their own houſes, but cannot ſhut it out of the world. This is noted to
be the ſecond miracle, 1. To remind us of the firſt, wrought in the ſame
place ſome months before. Fresh mercies ſhould revive the remembrance
of former mercies, as former mercies ſhould encourage our hopes of furs.
ST, JOHN, V.
The Cure at the Pool of Betheſda.
ther mercies, Chriſt keeps account of his favours, whether we do or
ho. 2. To let us know that this cure was before thoſe many cures
which the other evangeliſts mention to be wrought in Galilee, Matth. 4.
23. Mark I. 34. Luke 4.40. Probably, this cure (the patient being
a perſon of quality) was the more talked of for that reaſon, and ſent him
crowds of patients ; when this nobleman applied himſelf to Chriſt, multi-
tudes followed. What abundance of good may great men do, if they be
good men :
CHAP. V.
We have in the goſpels a faithful record of all that Jeſus began both to do,
and to teach, Acts 1. 1. Theſe two are interwomen, becauſe what he
taught, explained what he did, and what he did, confirmed what he
taught. Accordingly, we have in this chapter a miracle and a ſermon.
I. The miracle was the cure of an impotent man that had been diſeaſed
thirty-eight years, with the circumstances of that cure, v. 1...]6. II. The
ſermon was Christ’s vindication of himſelf before the Sanhedrim, when he
was proſecuted as a criminal for healing the man on the ſabbath-day; in
which, I. He aſſerts his authority as Meſſiah, and Mediator between God
and man, v. 17.29. 2. He proves it by the testimony of his Father, of
John Baptist, of his miracles, and of the ſcriptures of the Old Testament,
and condemns the Jews for their unbelief, v. 30...47.
1. AF. this, there was a feaſt of the Jews, and Jeſus
went up to Jeruſalem. 2. Now there is at Jeru-
ſalem by the ſheep-market a pool, which is called in the
Tiebrew tongue, Betheſda, having five porches. 3. In theſe
lay a great multitude of impotent folk, of blind, halt, wi-
thered, waiting for the moving of the water. 4. For an
angel went down at a certain ſeaſon into the pool, and
troubled the water : whoſoever then firſt after the trou-
bling of the water ſtepped in, was made whole of whatſo-
ever diſeaſe he had. 5. And a certain man was ºthere,
which had an infirmity thirty and eight years. , 6. When
Jeſus ſaw him lie, and knew that he had been now a long
time in that caſe, he ſaith unto him, Wilt thou be made
whole : 7. The impotent man anſwered him, Sir, I have
no man, when the water is troubled, to put me into the
pool: but while I am coming another ſteppeth down be.
fore me. 8. Jeſus ſaith unto him, Riſe, take up thy bed,
and walk. 9. And immediately the man was made whole,
and took up his bed, and walked : and on the ſame day
was the ſabbath. 10. The Jews therefore ſaid unto him
that was cured, It is the ſabbath-day; it is not lav, ful for
thee to carry thy bed. 11. He anſwered them, He that made
me whole, the ſame ſaid unto me, Take up thy bed and
walk. 12. Then aſked they him, What man is that which
ſaid unto thee, Take up thy bed and walk 2 13. And he
that was healed wift not who it was: for Jeſus had con-
veyed himſelf away, a multitude being in that place. 14.
Afterward Jeſus findeth him in the temple, and ſaid unto
him, Behold, thou art made whole : fin no more, left a
worſe thing come unto thee. 15. The man departed, and
told the Jews that it was Jeſus which had made him whole.
16, And therefore did the Jews perſecute Jeſus, and
ſought to ſlay him, becauſe he had done theſe things on
the ſabbath-day. g *
This miraculous cure is not recorded by any other of the evangeliſts,
who confine themſelves moſtly to the miracles wrought in Galilee, but
John relates thoſe wrought at Jeruſalem. Concerning this obſerve,
I. The time when this cure was wrought ; it was at a feast of the Jews,
that is, the paſſover, for that was the moſt celebrated feaſt. Chriſt,
though reſiding in Galilee, yet went up to Jeruſalem, at the feaſt, v. I.
1. Becauſe it was an ordinance of God, which, as a Subject, he would
Vol. IV, No. 86,
obſerve, being made under the law ; though, as a Son, he might have
pleaded an exemption. Thus he would teach us to attend religious aſſem-
blies, Heb. 10. 25. * -
2. Becauſe it was an opportunity of good; for, (1.) There were great
numbers gathered together there at that time; it was a general rendez-
vous, at leaſt, of all ſerious thinking people from all parts of the country,
beſide proſelytes from other nations: and wiſdom muſt cry in the places
of concourſe, Prov. 1. 21. (2.) It was to be hoped that they were in a
good frame, for they came together to worship God, and to ſpend their
time in religious exerciſes. Now a mind, inclined to devotion, and ſequeſ-
tering-itſelf to the exerciſes of piety, lies very open to the further diſco-
veries of divine light and love, and to it Chriſt will be acceptable.
II. The place where this cure was wrought; at the pool of Betheſda,
which had a miraculous healing virtue in it, and is here particularly dé-
ſcribed, v. 2...4.
I. Where it was fituated ; at Jeruſalem, by the sheep-market; sm tº
7600 alºn ; it might as well be rendered, the sheep-cote, where the ſheep
were kept ; or the sheep-gate, which we read of, Neh. 3. 1. through
which the ſheep were brought, as the sheep-market, where they were
Jöld. Some think it was near the temple, and if ſo, it yielded a me-
lancholy, but profitable, ſpectacle to thoſe that went up to the temple
to pray. ... "
2. How it was called ; it was a pool, (a pond, er bath,) which is called
in Hebrew, Betheſda—The houſe of “mercy; for therein appeared much
of the mercy of God to the fick and diſeaſed. In a world of ſo much
miſery as this is, it is well that there are ſome Betheſdas—Houſes of
mercy, (remedies agais” theſe maladies,) that the ſcene is not all melan-
choly. An alms-houſe, ſo Dr. Hammond. Dr. Lightfoot's conjećture
is, that this was the upper p ol, (Iſa. 7. 3.) and the old pool, Iſa. 22. 11.
That it had been uſed for washing from ceremonial pollutions, for conve-
nience of which, the porches were built to dreſs and undreſs in, but it
was lately become medicinal. * t
3. How it was fitted up ; it had five porches, cloysters, piazzas, or
roofed walks, in which the ſick lay. Thus the charity of men concurred
with the mercy of God for the relief of the diſtreſſed. Nature has pro-
vided remedies, but men muſt provide hoſpitals. ' .
4. How it was frequented with fick and cripples ; (v. 3.) “In theſe
#
lay a great multitude of impotent folk.” How many are the afflićtions
of the afflićted in this world ! How full of complaints are all places, and
what multitudes of impotent folk It may do us good to viſit the hoſpi-
tals ſometimes, that we may take occaſion, from the calamities of others,
to thank God for our comforts. The evangeliſt ſpecifies three ſorts of
| diſeaſed people that lay here, blind, halt, and withered, or sinew-shrunk,
either in one particular part, as the man with the withered hand, or all
over paralytic. Theſe are mentioned, becauſe, being leaſt able to help
themſelves into the water, they lay longeſt waiting in the porches. Thoſe
that were fick of thoſe bodily diſeaſes, took the pains to come far, and
had the patience to wait long, for a cure; any of us would have done
the ſame, and we ought to do ſo; but O that men were as wiſe for their
ſouls, and as ſolicitous to get their ſpiritual diſeaſes healed ! We are all
by nature impotent folk in ſpiritual things, blind, halt, and withered; but
cfſe&tual proviſion is made for our cure, if we will but obſerve orders.
5. What virtue it had for the cure of theſe impotent folk : (v. 4.)
“An angel went down, and troubled the water ; and whoſo firſt ſtepped
io, was made whole.” That this ſtrange virtue in the pool was natural,
or artificial rather, and was the effect of the waſhing of the ſacrifices,
which impregnated the water with I know not what healing virtue even
for blind people;” and that this angel was a meſſinger, a common perſon,
ſent down to ſtir the water, is altogether groundleſs ; there was a room
in the temple on purpoſe to waſh the ſacrifices in. Expoſitors generally
agree, that the virtue this pool had, was ſupernatural. It is true the
Jewiſh writers, who are not ſparing in recounting the praiſes of Jeruſa-
lem, do none of them make the leaſt mention of this healing pool ; of
which filence in this matter, perhaps this was the reaſon, that it was
taken for a preſage of the near approach of the Meſfiah, and therefore,
they who denied him to be come, induſtriouſly concealed ſuch an indi-
cation of his coming ; ſo that this is all the account we have of it.
Obſerve,
(l.) The preparation of the medicine by an angel, who went down
into the pool, and ſtirred the water. Angels are God’s ſervants, and
friends to mankind; and perhaps are more ačtive in the removing of diſ-
eaſes, (as evil angels in the inflićting of them,) than we are aware of.
Raphael, the apocryphal name of an angel, fignifies, medicina Dei-
God’s physic, or physician rather. ºwhat mean offices the holy angels
6 Y.
ST, JOHN, V.
condeſcend to, for the good of men. If we would do the will of God
as the angels do it, we muſt think nothing below us but fin. The trou-
bling of the water was the ſignal given of the deſcent of the angel; as
the going upon the tops of the mulberry trees was to David, and then they
muſt beſtir themſelves. The waters of the ſanétuary are then healing,
when they are put in motion. Miniſters muſt ſtir up the gift that is in
them. When they are cold and dull in their miniſtrations, the waters
settle, and are not apt to heal.
not daily, perhapsºnot frequently, but at a certain ſeaſon ; ſome think,
at the three ſolemn feaſts, to grace thoſe ſolemnities; or, now and
then, as Infinite Wiſdom ſaw fit. God is a free Agent in diſpenſing his
favours. -
(2.) The operation of the medicine; Whoever firſt ſtepped in, was
made whole. Here is, [1..] A miraculous extent of the virtue, as to the
diſeaſes cured ; what diſeaſe ſoever it was, this water cured it. Natural
and artificial baths are as hurtful in ſome caſes as they are uſeful in others,
but this was a remedy for every malady, even for thoſe that came from
contrary cauſes. The power of miracles ſucceeds, where the power of
nature ſuccumbs. [2.] A miraculous limitation of the virtue, as to the
perſons cured; he that firſt ſtepped in, had the benefit; that is, he, or
they, that ſtepped in preſently, were cured, not thoſe that lingered and
came in after. This teaches us to obſerve and improve our opportuni-
ties, and to look about us, that we ſlip not a ſeaſon which may never re-
turn. The angel ſtirred the waters, but left the diſeaſed to themſelves
to get in. God has put virtue into the ſcriptures and ordinances, for he
would have healed us ; but if we do not make a due improvement of
them, it is our own fault, we would not be healed.
Now this is all the account we have of ſtanding miracles ; it is uncer-
tain when it began, and when it ceaſed. Some conjećture it began when
Eliaſhib the High-Prieſt began the building of the wall about Jeruſalem,
and ſančtified it with prayer; and that God teſtified his acceptance, by |
putting this virtue into the adjoining pool. Some think it began now
lately at Chriſt’s birth ; nay, others at his baptiſm. Dr. Lightfoot,
finding in Joſephus Antiq. lib. 15. cap. 7. mention of a great earthquake
in the ſeventh year of Herod, thirty years before Chriſt’s birth, ſup-
poſed, fince there uſed to be earthquakes at the deſcent of angels, that
then the angel firſt deſcended to ſtir this water. Some think it ceaſed
with this miracle, others at Chriſt’s death ; however, it is certain that it
had a gracious fignification.
First, It was a token of God’s good will to that people, and an indica-
tion, that, though they had been long without prophets, and miracles,
yet God had not caſt them off; though they were now an oppreſſed de-
ſpiſed people, and many were ready to ſay, “Where are all the wonders
, that our fathers told us of 2?” God did hereby let them know that he had
ftill a kindneſs for the city of their ſolemnities.
We may from hence take occaſion to acknowledge with thankful-
meſs God’s power and goodneſs in the mineral waters, that contribute ſo
rouch to the health of mankind, for God made the ſountains of water,
Rev. 14. 7.
Secondly, It was a type of the Meſfiah, who is the Fountain opened;
and was intended to raiſe people’s expectations of him, who is the Sun
of righteouſneſs, that ariſes with healing under his wings. Theſe waters
had formerly been uſed for purifying, now for healing, to ſignify both
the cleanſing and curing virtue of the blood of Chriſt, that incomparable
bath, which heals all our diſeaſes. The waters of Siloam, which filled
this pool, fignified the kingdom of David, and of Chriſt the Son of Da-
vid; (Iſa. 8. 6.) fitly therefore have they now this ſovereign virtue put
into them. The laver of regeneration is to us as Betheſda’s pool, healing
our ſpiritual diſeaſes; not at certain ſeaſons, but at all times. Whoever
will, let him come.
III. The patient on whom this cure was wrought ; (v. 5.) one that
had been infirm thirty-eight years. -
1. His diſeaſe was grievous ; he had an infºrmity, a weakneſs; he had
loſt the uſe of his limbs, at leaſt, on one ſide, as is uſual in palfies. It is
fad to have the body, ſo diſabled, that, inſtead of being the ſoul’s inſtru-
ment, it is become, even in the affairs of this life, its burthen. What
reaſon have we to thank God for bodily ſtrength, to uſe it for him, and
to pity thoſe who are his priſoners'
2. The duration of it was tedious ; thirty-eight years : he was lame
longer than moſt live. Many are ſo long diſabled for the offices of life,
that, as the pſalmiſt complains, they ſeem to be made in vain ; for ſuffer-
ing, not for ſervice ; born to be always dying.
one weariſome night, or one ill fit, who perhaps for many years have
ſcarcely known what it has been to be a day ſick, when many others,
The angel deſcended, to ſtir the teater,
Shall we complain of
The Cure at the Pool of Betheſda.
better than we, have ſcarcely known what it has been to be a day well ?
Mr. Baxter's note on this paſſage is very affecting : “ How great a
“mercy was it, to live thirty-eight years under God’s wholeſome diſci-
“ pline. O my God,” ſaith he, “I thank thee for the like diſcipline
“ of fifty-eight years; how ſafe a life is this, in compariſon of full proſ-
“ perity and pleaſure I’’
IV. The cure and the circumſtances of it briefly related, v. 6...9.
1. Jeſus ſaw him lie. Obſerve, When Chriſt came up to Jeruſalem,
he viſited not the palaces, but the hoſpitals, which is an inſtance of his
humility, and condeſcenſion, and tender compaſſion ; and an indication of
his great deſign in coming into the world, which was to ſeek and ſave
the fick and wounded. There was a great multitude of poor cripples
here at Betheſda, but Chriſt faſtened his eye upon this one, and fingled
him out from the reſt, becauſe he was ſenior of the houſe, and in a more
deplorable condition than any of the reſt ; and Chriſt delights to help
the helpleſs ; and hath mercy on whom he will have mercy. Perhaps his
companions in tribulation inſulted over him, becauſe he had been often
diſappointed of a cure, therefore Chriſt took him for his patient: it is
his honour to fide with the weakeſt, and bear up thoſe whom he ſees
run down. \ -
2. He knew, and confidered, how long he had lain in this condition.
Thoſe that have been long in afflićtion, may comfort themſelves with
this, that God keeps account how long, and knows our frame.
3. He aſked him, Wilt thou be made whole P A ſtrange queſtion to be
aſked one that had been ſo long ill. Some indeed would not be made
whole, becauſe their ſores ſerve them to beg by, and ſerve them for an
excuſe for idleneſs; but this poor man was as unable to go a begging as
to work, yet Chriſt put it to him, (1.) To expreſs his own pity and con-
cern for him. Chriſt is tenderly inquiſitive concerning the defires of
thoſe that are in afflićtion, and is willing to know what is their petition ;
“What ſhall I do for you?” (2.) To try him whether he would be be-
holden to him for a cure, whom the great people were ſo prejudiced
againſt, and ſought to prejudice others. (3.) To teach him to value
the mercy, and to excite in him deſires after it. In ſpiritual caſes, peo-
ple are not willing to be cured of their fins, are loath to part with them.
If this point therefore were but gained, if people were willing to be made
whole, the work were half done, for Chriſt is willing to heal, if we be
but willing to be healed, Matth. 8, 3.
4. The poor impotent man takes this occaſion to renew his complaint,
and to ſet forth the miſery of his caſe, which makes his cure the more
illuſtrious; (v. 7.) “Sir, I have no man to put me into the pool.” He
ſeems to take Chriſt’s queſtion as an imputation of careleſſneſs and ne-
gle&t ; “If thou hadſt had a mind to be healed, thou wouldeſt have
looked better to thy hits, and have got into the healing waters long
before now.” “No, Maſter,” faith the poor man, “it is not for want
of a good will, but of a good friend, that I am unhealed. I have
done what I could to help myſelf, but in vain, for no one elſe will help
me.”
t
|
!
|
(1.) He does not think of any other way of being cured than by theſe
waters, sad defires no other friendſhip than to be helped into them ;
therefore, when Chriſt cured him, his imagination or expectation could
not contribute to it, for he thought of no ſuch thing.
(2.) He complains for want of friends to help him in ; “I have no
man, no friend, to do me that kindneſs.” One would think that ſome
of thoſe who had been themſelves healed, ſhould have lent him a hand;
but it is common for the poor to be deſtitute of friends; no man careth for
their ſoul. To the fick and impotent, it is as true a piece of charity to
work for them as to relieve them ; and thus the poor are capable of
being charitable to one another, and ought to be ſo, though we ſeldom
find that they are ſo; I ſpeak it to their ſhame. -
(3.) He bewails his infelicity, that very often when he was coming,
another stepped in before him. But a ſtep between him and a cure, and
yet he continues impotent. None had the charity to ſay, “Your caſe
is worſe than mine, do you go in now, and I will ſtay to the next time;”
for there is no getting over the old maxim, Every one for himſelf. Hav-
ing been ſo often diſappointed, he begins to deſpair, and now is Chriſt’s
time to come in to his relief; he delights to help in deſperate caſes. .
Obſerve, How mildly this man ſpeaks of the unkindneſs of thoſe about
him, without any peeviſh refle&tions. As we ſhould be thankful for the
leaſt kindneſs, ſo we ſhould be patient under the greateſt contempts; and,
let our reſentments be ever ſo juſt, yet our expreſſions ſhould ever be calm.
And obſerve further, to his praiſe, that, though he had waited ſo long
in vain, yet ſtill he continued lying by the pool-fide, hoping that ſome
time or other help would come, Hab. 2. 3.
ST. JOHN, V.
The Cure at the Pool of Betheſda.
5. Our Lord Jeſus hereupon cures him with a word ſpeaking, though
he neither aſked it, nor thought of it.
Here is, (1.) The word he ſaid, (v. 8.) Riſe, take up thy bed.
[1..] He is bidden to riſe and walk ; a ſtrange command to be given
to an impotent man, that had been long diſabled; but this divine word
was to be the vehicle of a divine power ; it was a command to the diſeaſe
to be gone, to nature to be ſtrong, but it is expreſſed as a command to him to
beſtir himſelf. He muſt riſe and walk, that is, attempt to do it, and in
the eſſay he ſhould receive ſtrength to do it. The converſion of a finner
is the cure of a chronical diſeaſe; this is ordinarily done by the word, a
word of command ; Ariſe, and walk ; turn, and live ; make ye a new
heart ; which no more ſuppoſes a power in us to do it, without the grace
of God, distinguishing grace, than this ſuppoſed ſuch a power in the im-
potent man. But if he had not attempted to help himſelf, he had not
been cured, and he muſt have borne the blame; yet it does not therefore
follow, that, when he did riſe and walk, it was by his own ſtrength ; no,
it was by the power of Chriſt, and he muſt have all the glory. Obſerve,
Chriſt did not bid him riſe, and go into the waters, but riſe and walk.
Chriſt did that for us, which the law could not do, and ſet that aſide.
[2.] He is bidden to take up his bed. Firſt, To make it to appear
that it was a perfect cure, and purely miraculous ; for he did not recover
ſtrength by degrees, but from the extremity of weakneſs and impotency
he ſuddenly ſlepped into the higheſt degree of bodily ſtrength ; ſo that he
was able to carry as great a load as any porter that been as long uſed to
it as he had been diſſed. He, who this minute was not able to turn him
in his bed, the next minute was able to carry his bed. The man ſick of
the palſy (Matth, 9, 6.) was bidden to go to his houſe, but probably
this man had no houſe to go to, the hoſpital was his home; therefore
he is bidden to riſe, and walk. Secondly, It was to proclaim the cure, and
make it public ; for, being the ſabbath-day, whoever carried a burthen
through the ſtrects, made himſelf very remarkable, and every one would
inquire what was the meaning of it ; thereby the notice of the miracle
would ſpread to the honour of God. Thirdly, Chriſt would thus witneſs
againſt the tradition of the elders, which had ſtretched the law of the
fabbath beyond its intention ; and would likewiſe ſhew that he was
Lord of the ſabbath, and had power to make what alterations he pleaſed
about it, and to over-rule the law. Joſhua, and the hoſt of Iſrael, march-
ed about Jericho on the ſabbath-day, when God commanded them ; fo
did this man carry his bed, in obedience to a command. The caſe may
be ſuch, that it may become a work of neceſſity or mercy, to carry a bed
on the ſabbath-day ; but here it was more, it was a work of piety,
being defigned purely for the glory of God. Fourthly, He would here-
by try the faith and obedience of his patient. By carrying his bed pub-
licly, he expoſed himſelf to the cenſure of the eccleſiaſtical court, and
was liable, at leaſt, to be ſcourged in the ſynagogue. Now, will he run the
venture of that in obedience to Chriſt : Yes, he will. Thoſe that have
been healed by Christ’s word, ſhould be ruled by his word, whatever it
coſt them. H
(2.) The efficacy of this word; (v. 9.) a divine power went along
with it, and immediately he was made whole; took up his bed, and walked.
[1..] He felt the power of Chriſt’s word healing him ; Immediately he
was made whole. What a joyful ſurpriſe was this to the poor cripple,
to find himſelf all of a ſudden ſo eaſy, ſo ſtrong, ſo able to help himſelf;
what a new world was he in, in an inſtant | Nothing is too hard for
Chriſt to do. . [2.] He obeyed the power of Chriſt’s word commanding
him. He took up his bed, and walked, and did not care who blamed him,
or threatened him, for it. The proof of our ſpiritual cure, is our riſing
and walking. Hath Chriſt healed our ſpiritual diſeaſes : Let us go
whitherſoever he ſends us, and lake up whatever he is pleaſed to lay upon
us; and walk before him.
V. What came of the poor man after he was cured.
told,
1. What paſſed between him and the Jews, who ſaw him carry his
bed on the ſabbath-day ; for on that day this cure was wrought, and it
was the ſabbath that fell within the paſſover-week, and therefore a
high day, ch. 19. 31. Chriſt’s work was ſuch, that he needed not make
any difference between ſabbath-days and other days, for he was always
about his Father’s buſineſs; but he wrought many remarkable cures on
that day, perhaps to encourage his church to expect thoſe ſpiritual fa-
We are here
vours from him, in their obſervance of the Chriſtian ſabbath, which were 1
tipified by his miraculous cures. Now here,
(1.) The Jews quarrel with the man for carrying his bed on the
fabbath-day, telling him that it was not lawful, v. 10. It does not ap-
pear whether they were magiſtrates, who had"power to puniſh him, or
common people, who could only inform againſt him; but thus far was
commendable, that, while they kuew not by what authority he did it,
*1, they were jealous for the honour of the ſabbath, and could not uncon-
cernedly ſee it profaned; like Nehemiah, ch. 13. 17.
(2.) The man juſtifies himſelf in what he did, by a warrant that would
bear him out, v. 11. “I do not do it in contempt of the law and the
ſabbath, but in obedience to one, who, by making me whole, hath given
an undeniable proof that he is greater than either. He that could work
ſuch amiracle as to make me whole, no doubt might give me ſuch a command
as to carry my bed; he that could over-rule the powers of nature, no
doubt might over-rule a poſitive law, eſpecially in an inſtance not of the
eſſence of the law. He that was ſo kind as to make me whole, would
not be ſo unkind as to bid me do what is ſinful.” Chriſt, by curing
another paralytic, proved his power to forgive ſºn, here to give law; if
his pardons are valid, his edićts are ſo, and his miracles prove both.
3.) The Jews inquire further, who it was that gave him this warrant;
(v. 12.) What man is that P Obſerve, How induſtriouſly they over-
looked that which might be a ground of their faith in Chriſt. They in-
quire not, no, not for curioſity, “Who is that that made thee whole P”
While they induſtriouſly catched at that which might be a ground of re-
fle&tion upon Chriſt 2 (What man is that who ſaid unto thee, Take up
thy bed PJ they would fain ſubpoena the patient to be witneſs againſt the
Phyſician, and to be his betrayer. In their queſtion, obſerve, [1..] They
reſolve to look upon Chriſt as a mere Man ; What man is that 2 For
though he gave ever ſuch convincing proofs of it, they were reſolved
that they would never own him to be the Son of God. [2.] They re-
ſolve to look upon him as a bad man, and take it for granted that he
who bid this man carry his bed, whatever divine commiſſion he might pro-
duce, was certainly a delinquent, and as ſuch they reſolve to proſecute
him. What man is that who durſt give ſuch orders ?
(4.) The poor man was unable to give them any account of them,
(v. 13.) He wist not who he was.
[1..] Chriſt was unknown to him, when he healed him. Probably he
had heard of the name of Jeſus, but had never ſeen him, and therefore
could not tell that this was he. Note, Chriſt doeth many a good turn
for thoſe that know him not, Iſa. 45. 4, 5. He enlightens, ſtrengthens,
quickens, comforts us, and we wist not who he is ; nor are aware how
much we receive daily by his mediation. This man, being unacquainted
with Chriſt, could not actually believe in him for a cure ; but Chriſt
knew the diſpoſitions of his ſoul, and ſuited his favours to them, as to
the blind man in a like caſe, ch. 9. 36. Our covenant and communion
with God, take riſe, not ſo much from our knowledge of him, as from
his knowledge of us. We know God, or, rather, are known of him,
Gal. 4. 9.
[2.] For the preſent, he kept himſelf unknown ; for as ſoon as he had
wrought the cure, he conveyed himſelf away, he made himſelf unknown ;
(ſo ſome read it;) a multitude being in that place. This is mentioned,
to ſhew, either, First, How Chriſt conveyed himſelf away—by retiring
into the crowd, ſo as not to be diſtinguiſhed from a common perſon. He
that was the chief of ten thouſand, often made himſelf one of the throng.
It is ſometimes the lot of thoſe who have by their ſervices ſignalized them-
ſelves, to be levelled with the multitude, and overlooked. Or, Secondly,
Why he conveyed himſelf away ; becauſe there was a multitude there,
and he induſtriouſly avoided both the applauſe of thoſe who would admire
the miracle, and cry that up, and the cenſure of thoſe who would cen-
ſure him as a Sabbath-Breaker, and run him down. Thoſe that are
aćtive for God in their generation, muſt expect to paſs by evil report and
good report ; and it is wiſdom, as much as may be, to keep out of the
hearing of both ; left by the one we be eralled, and by the other de-
pressed, above meaſure. Chriſt left the miracle to commend itſelf, and
the man on whom it was wrought, to juſtify it. º
2. What paſſed between him and our Lord Jeſus at their next inter-
view, v. 14. Obſerve here, te - º
(1.) Where Chriſt found him ; in the temple, the place of worſhip,
public worſhip ; in our attendance on public worſhip we may expect to
meet with Chriſt, and improve our acquaintance with him. Obſerve,
[1..] Chriſt went to the temple; though he had many eremies, yet he ap-
peared in public, becauſe there he bore his teſtimony to divine inſtitutions,
and had opportunity of doing good.
[2.] The man that was cured,
went to the temple ; there Chriſt found him the ſame day, as it ſhould
ſeem, that he was healed ; thither he ſtraightway went. First, Be-
cauſe he had, by his infirmity, been ſo long dei &ned thence ; perhaps he
had not been there for thirty-eight years, a 1d therefore as ſoon as ever
the embargo is taken off, his firſt viſit &all be to the temple, as Heze-
ST. JOHN, V.
kiah intimates his ſhall be ; (Iſa. 38. 22.) “What is the ſign that I
ſhall go up to the houſe of the Lord * Secondly, Becauſe he had, by
his recovery, a good errand thither; he went up to the temple, to re-
turn thanks to God for his recovery. When God has at any time re-
flored us our health, we ought to attend him with ſolemn praiſes ; (Pſ.
116. 18, 19.) and the ſooner the better, while the ſenſe of the mercy is
freſh. Thirdly, Becauſe he had, by carrying his bed, ſeemed to put a
contempt upon the ſabbath, he would thus ſhew that he had an honour
for it, and made conſcience of ſabbath-ſanétification, in that on which
the chief ſtreſs of it is laid, which is the public worship of God. Works
of neceſſity and mercy are allowed ; but, when they are over, we muſt
go to the temple. s g
(2.) What he ſaid to him. When Chriſt has cured us, he has not
done with us, he now applies himſelf to the healing of his ſoul, and this
by the word too. -
[1..] He gives him a memorandum of his cure; Behold, thout art made
whole. He found himſelf made whole, yet Chriſt calls his attention to
it. Behold, consider it ſeriouſly, how ſudden, how ſtrange, how cheap,
how eaſy, the cure was : admire it; behold, and wonder; remember it ;
let the impreſſions of it abide, and never be loſt, Iſa. 38, 9.
[2.] He gives him a caution againſt fin ; in confideration hereof,
Being made whole, sin no more. This implies that his diſeaſe was the
puniſhment of fin; whether of ſome remarkable flagrant fin, or only of
fin in general; we cannot tell ; but we know that fin is the procuring
cauſe of fickneſs, Pſ. 107. 17, 18. Some obſerve that Chriſt did not
make mention of fin to any of his patients, but only to this impotent man,
and to one other who was in like manner diſeaſed, Mark 2. 5. While
thoſe chronical diſeaſes laſted, they prevented the outward ačts of many
fins, and therefore, now that the diſability was removed, they had the
more need to be watchful. Chriſt intimates to him, that thoſe who are
made whole, who are eaſed of the preſent ſenſible puniſhment of fin, are in
danger of returning to fin, when the terror and reſtraint are over, unleſs
divine grace dry up the fountain. When the trouble which only dam-
med up the current, is over, the waters will return to their old courſe ;
and therefore there is need of great watchfulneſs, left after healing mercy
we return again to folly. The miſèry we were made whole from, warns
us to fin no more, having felt the ſmart of fin ; the mercy we were made
whole by, is an engagement upon us not to offend him who healed us.
This is the voice of every providence, Go, and sin no more. This man
began his new life very hopefully in the temple, yet Chriſt ſaw it neceſſary
fick, to promiſe much, when newly recovered, to perform ſomething, but
after a while to forget all. - . . . . . . s
[3.] He gives him warning of his danger, in caſe he ſhould return to
his former finful courſe; Lest a worſe thing come to thee. Chriſt, who
knows all men’s hearts, knew that he was one of thoſe that muſt be
frightened from fin. Thirty-eight years' lameneſs, one would think, was
a thing bad enough ; yet there is ſomething worſe that will come to him,
if he relapſe into fin after God has given him ſuch a deliverance as this,
Ezra 9. 13, 14. The hoſpital where he lay, was a melancholy place, ||
but hell much more ſo : the doom of apoſtates is a worſe thing than
thirty-eight years’ lameneſs. -
Now after this interview between Chriſt and his patient, obſerve in the
two following verſes, e *
First, The notice which the poor fimple man gave to the Jews con-
cerning Chriſt, v. 15, . He told them it was Jeſus that had made him
a hole. We have reaſon to think he intended this for the honour of
Chriſt, and the benefit of the Jews, little thinking that he who had ſo
rnuch power and goodneſs, could have any enemies; but thoſe who wiſh
well to Chriſt’s kingdom, muſt have the wiſdom of the ſerpent, left they
do more hurt than good with their zeal, and not caſt pearls before
fwine.
Secondly, The rage and enmity of the Jews againſt him ; Therefore
did the rulers of the Jews perſecute Jéſus. See, 1. How abſurd and un-
reaſonable their enmity to Chriſt was. Therefore becauſe he had made
a poor fick man well, and ſo eaſed the public charge, upon which, it is
likely, he had ſubfifted; therefore they perſecuted him, becauſe he did
good in Iſrael. 2. How bloody and cruel it was ; They ſought to ſlay
him ; nothiug leſs than his blood, his life, would ſatisfy them. 3. How
it was varniſhed over with a colour of zeal for the honour of the ſabbath ;
for this was the pretended crime, Becauſe he had done theſe things on the
Jabbath-day : as if that o'rcumſtance were enough to vitiate the beſt and
moſt divine actions, and to render him obnoxious, whoſe deeds were
otherwiſe moſt meritorious,” “r usus hypocrites often cover their real en-
Chriſt's Diſcourſe with the Jews,
mity againſt the power of godlineſs, with a pretended zeal for the form
of it. * • -
17. But Jeſus anſwered them, My Father worketh hi-
therto, and I work. 18. Therefore the Jews ſought the
| more to kill him, becauſe he not only had broken the ſab-
bath, but ſaid alſo, that God was his Father, making himſelf
equal with God. 19. Then anſwered Jeſus, and ſaid unto
them, Verily, verily, I ſay unto you, The Son can do no-
thing of himſelf, but what he ſeeth the Father do: for what
things ſoever he doeth, theſe alſo doth the Son likewiſe.
20. For the Father loveth the Son, and ſheweth him all
things that himſelf doeth: and he will ſhew him greater
works than theſe, that ye may marvel. 21. For as the
Father raiſeth up the dead, and quickeneth them ; even ſo
the Son quickeneth whom he will. 22. For the Father
judgeth no man; but hath committed all judgment unto.
the Son: 23. That all men ſhould honour the Son, even
as they honour the Father. He that honoureth not the
Son, honoureth not the Father which hath ſent him. 24.
Verily, verily, I ſay unto you, He that heareth my word,
and believeth on him that ſent me, hath everlaſting life,
and ſhall not come into condemnation ; but is paſſed from
death unto life. 25. Verily, verily, I ſay unto you, The
hour is coming, and now is, when the dead ſhall hear the
voice of the Son of God : and they that hear ſhall live.
26. For as the Father hath life in himſelf; ſo hath he
given to the Son to have life in himſelf; 27. And hath
given him authority to execute judgment alſo, becauſe he
is the Son of man. 28. Marvel not at this : for the hour
is coming, in which all that are in the graves ſhall hear
* -- “a” “
his voice. 29. And ſhall come forth, they that have done
| good, unto the reſurreótion of life, and they that have
to give him this caution ; for it is common for people, when they are
done evil, unto the reſurreótion of damnation. 3O. I can
of mine own ſelf do nothing; as I hear I judge: and my
judgment is juſt : becauſe I ſeek not mine own will, but
the will of the Father which hath ſent me.
We have here Chriſt’s diſcourſe upon occaſion of his being accuſed as
a Sabbath-Breaker; and it ſeems to be his vindication of himſelf before
the Sanhedrim, when he was arraigned before them : whether on the
ſame day, or two or three days after, does not appear ; probably, the
ſame day. Obſerve, - v.
I. The doćtrine laid down, by which he juſtified what he did on the
ſabbath-day; (v. 17.) He anſwered them. This ſuppoſes that he had
ſomething laid to his charge ; or what they fuggeſted one to another,
when they ſought to ſlay him, (v. 16.), he knew, and gave this reply to,
My Father worketh hitherto, and I work. At other times, in anſwer to
the like charge, he had pleaded the example of David’s eating of the
ſhew-bread, of the prieſts’ ſlaying of the ſacrifices, and of the people’s
watering of their cattle on the ſabbath-day ; but here be goes higher,
and alleges the example of his Father and his divine authority; waving
all other pleas, he inſiſts upon that which was instar omnium—cquivalent
to the whole, and abides by it, which he had mentioned, Matth. 12. 3.
The Son of man is Lord even of the Sabbath-day; but he here enlarges
On 16. - -
1. He pleads that he was the Son of God, plainly intimated in his calling
God his Father ; and if ſo, his holineſs was unquestionable, and his ſove-
reignty incontestable, and he might make what alterations he pleaſed of the
divine law. Surely they will reverence the Son, the Heir of all things.
2. That he was a Worker together with God. g
(1.) My Father workelh hitherto. The example of God’s reſting on
the ſeventh day from all his work, is, in the fourth commandment, made
the ground of our obſerving it as a ſabbath or day of rest. Now God
reſted only from ſuch work as he had done the fix days before ; otherwiſe
he worketh hitherto, he is every day working, ſabbath-days, and week-
ST, JOHN, w.
Chriſt's Diſcourſe with the Jews.
days; upholding and governing all the creatures, and concurring by his
common providence to all the motions and operations of nature, to his
own glory : therefore, when we are appointed to reſt on the ſabbath-day,
yet we are not reſtrained from doing that which has a dire&t tendency to
the glory of God ; as the man’s carrying of his bed had. º
2.) I work; not only therefore I may work like him, in doing
good on ſabbath-days as well as other days, but I alſo work with him.
As God created all things by Chriſt, ſo he ſupports and governs all by
him, Heb. 1. 3. This ſets what he does, above all exception ; he that
is ſo great a Worker, muſt needs be an uncontrollable Governor ; he
that does all, is Lord of all, and therefore Lord of the ſabbath; which
particular branch of his authority he would now aſſert, becauſe he was
ſhortly to ſhew it further, in the change of the day from the ſeventh to
the firſt.
II. The offence that was taken at his doćtrine; (v. 18.) The Jews
ſought the more to kill him. His defence was made his offence, as if by
juſtifying himſel; he had made bad worſe. Note, Thoſe that will not
be enlightened by the word of Chriſt, will be enraged and exaſperated
by it; and nothing more vexes the enemies of Chriſt than his aſſerting of
his authority; ſee Pſ. 2. 3...5. They ſought to kill him,
1. Becauſe he had broken the ſabbath ; for let him ſay what he
would, in his own juſtification, they are reſolved, right or wrong, to find
him guilty of ſabbath-breaking. When malice and envy fit upon the
bench, reaſon and juſtice may even be filent at the bar, for whatever they
can ſay, will undoubtedly be over-ruled. t
2. Not only ſo, but he had ſaid alſo, That God was his Falher. Now
they pretend a jealouſy for God’s honour, as before for the ſabbath-day,
and charge Chriſt with it as a heinous crime, that he made himſelf equal
with God ; and a heinous crime it had been, if he had not really been
It was the fin of Lucifer, I will be like the Most High. Now,
1.) This was juſly inferred from what he ſaid; that he was the
Son of God, and that God was his Father, rolleg2 13twy—his own Father ;
his, ſo as he was no one’s clfé. He had ſaid that he worked with his
Father, by the ſame authority and power, and hereby he made himſelf
equal with God. “ Ecce intelligunt Judaei, quod non intelligunt Ariani
. Behold, the Jews underſtand what the Arians do not.”
(2.) Yet it was unjuſtly imputed to him as an offence, that he
cqualled himſelf with God, for he was, and is, God equal with the
Father ; (Phil. 2. 6.) and therefore Chriſt, in anſwer to this charge,
fo.
does not except againſt the innuendo as ſtrained or forced, but makes
out his claim, and proves that he is equal with God in power and
glory. * . . . * g
III, Chriſt's diſcourſe upon this occaſion, which continues without
interruption to the end of the chapter; in theſe verſes he explains, and |
afterward confirms, his commiſſion, as Mediator, and Plenipotentiary II]
the treaty between God and man. And as the honours he is hereby
entitled to, are ſuch as it is not fit for any creature to receive, ſo the
work he is hereby intruſted with, is ſuch as it is not poſſible for any
creature to go through with, and therefore he is God equal with the
º her.
Fº In general. He is one with the Father in all he does as Mcdiator,
82 º * g
and there was a perfeót good undérſtanding between them in the whole }
matter. It is uſhered in with a ſolemn preface, (v. 19.) Perily, verily,
I ſay unto you ; I the Amen, the Amen, ſay it. This ſpeaks what is
ſaid to be, (1.) Very awful and great, and ſuch as commands the moſt
ſerious attention. (2.) Very ſure, and ſuch as commands an unfeigned
aſſent. (3.) It intimates that they are matters. purely of divine reve.
lation ; things which Chriſt has told us, and which We could not other-
wiſe have come to the knowledge of. Two things he faith in general,
coneerning the Son’s oneneſs with the Father in working.
[1..] That the Son conforms to the Father; (v. 19.) The “ Son can
do nothing of himſelf, but what he ſees the Father do, for theſe things
does the Son.” . The Lord Jeſus, as Mediator, is, First, Obedient to his
Father’s will; ſo entirely obedient, that he can do nothing of himſel 2 111
the ſame ſenſe as it is ſaid, God cannot lie, cannot deny himſelf, which ſpeaks
the perfection of his truth, not any imperfection in his ſtrength 3. ſo
here, Chriſt was ſo entirely devoted to his Pather’s will, that it was im-
poſſible for him in any thing to act ſeparately. Secondly, He is obſervant
of his Father’s counſel; he can, he will, do nothing but what he ſees the
Father do. No man can find out the work of God, but the only-begotten
Son, who lay in his boſom, ſees what he does, and is intimately ac-
quainted with his purpoſes, and has the plan of them ever before him.
What he did as Mediator, throughout his whole undertaking, was the
exačt tranſcript or counterpart of what the Father did ; that is, what he
Vol. IV. No. 86.
|
defigned, when he formed the plan of our redemption in his etermal coun-
ſels, and ſettled thoſe meaſures in every thing which never could be
| broken, nor ever needed to be altered ; it was the copy of that great
original; it was Chriſt's faithfulneſs, as it was Moſes', that he did all
“ according to the pattern ſhewed him in the mount.” This is ex-
preſſed in the preſent tenſe, what he Jēes the Father do, for the ſame rea-
ſon, that, when he was here upon earth, it was ſaid, He is in heaven,
(ch. 3, 13.) and is in the boſom of the Father; (ch. 1. 18.) as he was
even then by his divine nature preſent in heaven, ſo the things done in
heaven were preſent to his knowledge. What the Father did in his
counſels, the Son had ever in his view, and ſtill he had his eye upon it,
as David in ſpirit ſpake of him, “I have ſet the Lord always before
me,” Pſ. 16.8. Thirdly, Yet he is equal with the Father in working,
for what things ſever the Father does, thºſe alſo does the Son likewiſe;
he did the ſame things, not ſuch things, but raºra, the ſame things; and,
he did them in the ſame manner, %poiws—likewiſe, with the ſame autho-
rity, and liberty, and wiſdom, the ſame energy and efficacy. Does the
Father enaët, repeal, and alter, poſitive laws 2 Does he over-rule the
courſe of nature, know men’s hearts So does the Son. The power of
the Mediator is a divine power. t
[2] That the Father communicates to the Son, 0.20. Obſerve, Firſº,
The inducement to it; The Father loveth the Son ; he declared, This is
my beloved Son. He had not only a good will to the undertaking, but
an infinite complacency in the Undertaker. Chriſt was now hated of
men, one whom the nation abhorred ; (Iſa, 49. 7.) but he comforted
himſelf with this, that his Father loved him. Secondly, The inſtances of
it. He ſhews it,
1. In what he does communicate to him ; “ He ſheweth him all things
that himſelf doth.” The Father's meaſures in making and ruling the
world are ſhewed to the Son, that he may take the ſame meaſures in
framing and governing the church, which work was to be a duplicate of
the work of creation and providence, and is therefore called the world to
come. He ſhews him all things a zºos mois—which he does, that is, which
the Son does, ſo it might be conſtrued ; all that the Son does, is by di-
rečtion from the Father; he shews him. *
2. In what he will communicate ; he will shew him, that is, will ap-
point and direét him to do, greater works than theſe. (1.) Works of
greater power than the curing of the impotent man ; for he ſhould raiſe
the dead, and ſhould himſelf riſe from the dead. By the power of nature,
with the uſe of means, a diſeaſe may poſſibly in time be cured; but na-
ture can never, by the uſe of any means, in any time raiſe the dead.
(2) Works of greater authority than warranting of the man to carry his
bed on the ſabbath-day. They thought that a daring attempt ; but what
was that to his abrogating of the whole ceremonial law, and inflituting
of new ordinances, which he would ſhortly do ; that ye may marvel.
Now they looked upon his works with contempt and indignation, but he
will ſhortly do that which they will look upon with amazement, Luke
7. 16. Many are brought to marvel at Chriſt’s works, whereby he has
the honour of them, who are not brought to believe, by which they would
have the benefit of them.
2. In particular. He proves his equality with the Father, by ſpeci-
fying ſome of thoſe works which he does, that are the peculiar works
of God. This is enlarged upon, v. 21.30. (1.) He does, and ſhall
do, that which is the peculiar work of God’s almighty power—raiſing
the dead, and giving life, v. 21, 25, 26, 28. (2.) He does, and ſhall do,
that which is the peculiar work of God’s ſovereign dominion and juriſ-
dićtion—judging, and executing judgment, v. 22.24, 27. Theſe two
are interwoven, as being nearly connected ; and what is ſaid once,
is repeated and inculcated; put both together, and they will prove that
Chriſt ſaid not amiſs, when he made himſelf equal with God.
[1..] Obſerve what is here ſaid concerning the Mediator’s power to
raiſe the dead, and give life. See, *
First, His authority to do it ; (v. 21.) “As the Father raiſeth up
the dead, ſo the Son quickeneth whom he will.” * * *
1. It is God’s prerogative to raiſe the dead, and give life, even his
who firſt breathed into man the breath of life, and ſo made him a living
ſoul; ſee Dcut. 32. 39. 1 Sam. 2. 6. Pſ. 68. 20. Rom. 4. 17. This
God had done by the prophets Elijah and Eliſha, and it was a confirma-
tion of their miſſion. A rºſtirrection from the dead never lay in the com-
mon road of nature, nor ever fell within the thought of thoſe that ſtu-
died only the compaſs of nature’s power, one of whoſe received axioms,
was point-blank againſt it ; “A privatione ad habitum non datur regreſ-
ſus—Exiſtence, when once extinguiſhed, cannot be rekindled. It was
therefore ridiculed at Athens as an aſſurd thing, Aćts 17, 32. It is
6 Z
*
2"
purely the work of a divine power, and the knowledge of it purely by
divine revelation. This the Jews would own.
2. The Mediator is inveſted with this prerogative; He quickens whom
he will ; raiſes whom he will to life, and when he pleaſes. He does not
enliven things by natural neceſſity, as the ſun does, whoſe beams revive
of courſe; but he aëts as a free Agent, has the diſpenſing of his power
in his own hand, and is never either conſtrained, or reſtrained, in the uſe
of it. As he has the power, ſo he has the wiſdom and ſovereignty, of
a God; has the keys of the grave, and of death, (Rev. 1. 18.) not as a
fervant, to open and ſhut as he is bidden, for he has it as the key of Da-
vid, which he is Maſter of, Rev. 3. 7. An abſolute prince is deſcribed
by this ; (Dan. 5, 19.) Whom he would he ſlew, or kept alive; it is true
of Chriſt, without a hyperbole. -
Secondly, His ability to do it. Therefore he has power to quicken whom
he will as the Father doth, becauſe “he has life in himſelf, as the Father
has,” v. 26.
1. It is certain that the Father has life in himſelf. Not only he is a
self-existent Being, who does not derive from, or depend upon, any other,
(Exod. 3. 14.) but he is a ſovereign Giver of life: he has the diſpoſal
of life in himſelf, and of all good; (for ſo life ſometimes ſignifies ;) it is
all derived from him, and dependent on him; he is to his creatures the
Fountain of life, and all good ; Author of their being and well-being ;
the living God, and the God of all living. -
2. It is as certain that he has “given to the Son to have life in him-
ſelf.” As the Father is the Ohiginal of all natural life and good, being
the great Creator, ſo the Son, as Redeemer, is the Original of all ſpiritual
life and good ; is that to the church, that the Father is to the world ;
ſee 1 Cor. 8.6. Col. 1. 19. The kingdom of grace, and all the life in
that kingdom, are as fully and abſolutely in the hand of the Redeemer
as the kingdom of providence is in the hand of the Creator; and as
God, who gives being to all things, has his being of himſelf, ſo Chriſt,
who gives life, raiſed himſelf to life by his own power, ch. 10. 18.
Thirdly, His acting according to this authority adº ability. Having
life in himſelf, and being authorized to quicken whom he will, by virtue
hereof there are accordingly two reſurre&tions performed by his powerful
word; both which are here ſpoken of. -
1. A reſurre&tion that now is, (c. 29.) a reſurrečtion from the death
of fin to the life of righteouſneſs, by the power of Chriſt’s grace. The
hour is coming, and now is. It is a reſurrečtion begun already, and fur-
ther to be carried on ; when the dead shall hear the voice of the Son of
God. This is plainly diſtinguiſhed from that, v. 28. which ſpeaks of
the reſurreótion at the end of time. This ſays nothing, as that does, of
the dead in their graves, and of all of them, and their coming forth.
Now, (1.) Some think this was fulfilled in thoſe whom he miraculouſly
raiſed to life, Jairus’ daughter, the widow’s ſon, and Lazarus; and it
is obſervable, that all whom Chriſt raiſed, were ſpoken to, as Damſel,
ariſe; Young man, ariſe; Lazarus, come Jorth ; whereas, thoſe raiſed
under the Old Teſtament, were raiſed, not by a word, but other appli-
cations, 1 Kings 17. 21. 2 Kings 4. 34.—13. 21. Some underſtand it
of thoſe ſaints that roſe with Chriſt; but we do not read of the voice of
the Son of God calling them. But, (2.) I rather underſtand it of the
power of the doćrine of Chriſt, for the recovering and quickening of
thoſe that were dead in treſpaſſes and fins, Eph. 2. 1. The hour was
coming, when dead ſouls ſhould be made alive by the preaching of the
goſpel, and a ſpirit of life from God accompanying it; nay, it then was,
while Chriſt was upon earth. It may refer eſpecially to the calling of the
Gertiles, which is ſaid to be as life from the dead, and, ſome think, was
prefigured by Ezekiel’s viſion, (ch. 37. 1.) and foretold, Iſa. 26, 19.
Thy dead men shall live. But it is to be applied to all the wonderful
ſucceſs of the goſpel, among both Jews and Gentiles ; an hour which
Rill is, and is ſtill coming, till all the ele&t be effectually called. Note,
[1..] Sinners are ſpiritually dead, deſtitute of ſpiritual life, ſenſe, ſtrength,
and motion, dead to God, miſerable, but neither ſenſible of their miſery,
nor able to help themſelves out of it. . [2.] The converſion of a ſoul to
God is its reſurre&tion from death to life; then it begins to live, when
it begins to live to God, to breath after him, and move toward him... [3]
It is by the voice of the Son of God that ſouls are raiſed to ſpiritual life;
it is wrought by his power, and that power conveyed and communicated
by his word ; The dead shall hear, ſhall be made to hear, to underſtand,
ieceive and believe, the voice of the Son of God, to hear it as his voice ;
then the Spirit by it gives life, otherwiſe the letter kills. [4.] The
voice of Chriſt muſt be heard by us, that we may live by it. They that
hear, and attend to what they hear, ſhall live. Hear, and your ſoul shall
live, Iſa. 55, 3.
ST. JOHN, V.
reprieve.
Chriſt’s Diſcourſe with the Jews.
2. A reſurreótion yet to come; this is ſpoken of, v. 28, 29. intro-
duced with, “ Marvel not at this, which I have ſaid of the first reſurre&tion,
do not rejećt it as incredible and abſurd, for at the end of time you ſhall
all ſee a more ſenſible and amazing proof of the power and authority of
the Son of man.” As his own reſurreótion was reſerved to be the final
and concluding proof of his perſonal commiſſion, ſo the reſurre&tion of
all men is reſerved to be a like proof of his commiſſion to be executed by
his Spirit. Now obſerve here,
(1.) When this reſurre&tion ſhall be ; The hour is coming ; it is fixed
to an hour, ſo very punctual is this great appointment. The judgment
is not adjourned ſine dic—to ſome time not yet pitched upon ; no, he hath
appointed a day. The hour is coming. [1..] It is not yet come, it is not
the hour ſpoken of at v. 25. that is coming, and now is. Thoſe erred
dangerouſly, who ſaid that the reſurrection was past already, 2 Tim.
2. 18. But, [2.] It will certainly come, it is coming on, nearer every
day than other; it is at the door. Hów far off it is, we know not ;
but we know that it is infallibly deſigned and unalterably determined.
(2.) Who ſhall be raiſed ; all that are in the graves, all that have died
from the beginning of time, and all that ſhall die to the end of time. It
was ſaid, (Oan. 12. 2.) Many ſhall ariſe; Chriſt here tells us that thoſe
many ſhall be all ; all muſt appear before the Judge, and therefore all
muſt be raiſed; every perſon, and the whole of every perſon; every ſoul
ſhall return to its body, and every bone to its bone. The grave is the
priſon of dead bodies, where they are detained; their furnace, where
they are conſumed ; (Job 24. 19.) yet, in proſpect of their reſurreółion,
we may call it their bed, where they ſleep to be awaked again : their trea-
ſury, where they are laid up to be uſed again. Even thoſe that are not
put into graves, ſhall ariſe ; but becauſe moſt are put into graves, Chriſt
uſes this expreſſion, all that are in the graves. The Jews uſed the word
sheol for the grave, which ſignifies the state of the dead; all that are in
that ſtate, shall hear. *
(3.) How they ſhall be raiſed. Two things are here told us. -
[1] The efficient of this reſurreótion ; They shall hear his voice;
that is, he ſhall cauſe them to hearit, as Lazarus was made to hear that
word, Come forth ; a divine power ſhall go along with the voice, to put
life into them, and enable them to obey it. When Chriſt roſe, there.
was no voice heard, not a word ſpoken, becauſe he roſe by his own.
power ; but at the reſurre&tion of the children of men, we find three
voices ſpoken of, 1 Theſſ. 4. 16. The Lord ſhall deſcend with a shout,
the ſhout of a king, with the voice of the archangel; either Chriſt him.
ſelf, the Prince of the angels, or the commander in chief, under him, of
the heavenly hoſts; and with the trumpet of God; the foldier’s trumpet.
ſounding the alarm of war, the Judge’s trumpet publiſhing the ſum-
mons to the court.
[2.] The effect of it ; They shall come forth out of their graves, as
priſoners out of their priſon-houſe ; they ſhall ariſe out of the duſt, and
ſhake themſelves from it ; ſee Iſa. 52. 1, 2, 11. But that is not all;
they ſhall appear before Chriſt’s tribunal; ſhall come forth as thoſe that
are to be tried ; come forth to the bar, publicly to receive their doom.
{4.) To what they ſhall be raiſed; to a different ſtate of happineſs or
miſery, according to their different charaćter; to a ſtate of retribution,
according to what they did in the ſtate of probation. *
[1..] “They that have done good, ſhall come forth to the reſurrec-
tion of life;” they ſhall live again, to live for ever. Note, First, What
ever name men are called by, or whatever plauſible profeſſion they make,
it will be well in the great day with thoſe only that have done good, have
done that which is pleaſing to God and profitable to others. Secondly,
The reſurre&tion of the body will be a reſurrečtion of life to all thoſe,
and thoſe only, that have been fincere and conſtant in doing good. They
ſhall not only be publicly acquitted, as a pardoned criminal, we ſay, has
his life, but they ſhall be admitted into the preſence of God, and that is
life, it is better than life; they ſhall be attended with comforts in per-
| fečtion. To live is to be happy, and they ſhall be advanced above the fear
of death : that is life indeed, in which mortality is for ever ſwallowed up.
[2.] “They that have done evil, to the reſurreótion of damnation;'''
they ſhall live again, to be for ever dying. The Phariſees thought that
the reſurre&tion pertained only to the juſt, but Chriſt here re&ifies that
miſtake. Note, First, Evil doers, whatever they pretend, will be treated in
the day of judgment as cvil men. Secondly, The reſurreótion will be to
evil doers, who did not by repentance undo what they had done amiſs, a
reſurrection of damnation. They ſhall come forth to be publicly con-
vićted of rebellion againſt God, and publicly condemned to everlaſting
puniſhment ; to be ſentenced to it, and immediately ſent to it without
Such will the reſurre&tion be.
ST, JOHN, V.
Chriſt’s Diſcourſe with the Jews.
r2.j Obſerve what is here ſaid concerning the Mediator's authority
to execute judgment, v. 22.24, 27. As he has an almighty power, ſo
he has a ſovereign juriſdićtion ; and who ſo fit to preſide in the great affairs
of the other life as he who is the Father and Fountain of life 2 Here is,
First, Chriſt’s commiſſiou or delegation to the office of a Judge,
which is twice ſpoken of here ; (v. 22.) He hath committed all judgment
to the Son ; and again, (v. 27.) He hath given him authority.
1. The Father judges no man ; not that the Father has reſigned the
government, but he is pleaſed to govern by Jeſus Chriſt; ſo that man
is not under the terror of dealing with God immediately, but has the
comfort of acceſs to him by a Mediator. The Father judges no man ;
(1.) He does not rule us by the mere right of creation, but by covenant,
and upon certain terms ſettled by a Mediator. Having made us, he may
do what he pleaſes with us, as the potter with the clay; but he does not
do ſo, he draws us with the cords of a man. (2.) He does not deter-
mine our everlaſting condition by the covenant of innocency, nor take the
advantage he has againſt us for the violation of that covenant ; the Me-
diator having undertaken to make a vicarious ſatisfaction, upon which, the
matter is referred to him, and God is willing to enter upon a new treaty ;
not under the law of the Creator, but the grace of the Redeemer. *:
2. He has committed all judgment to the Son, has conſtituted him
Lord of all, (A&ts 10, 36. Rom. 14. 9.) as Joſeph in Egypt, Gen.
41. 40. This was propheſied of, Pi. 72. 1. Iſa. 11.3, 4. Jer. 23. 5.
Mic. 5. 1...4. Pſ. 67. 4.—96. 13.—98, 9. All judgment is committed
to our Lord Jeſus; for, (1.) He is intrusted with the adminiſtration of
the providential kingdom ; is Head over all things, (Eph. 1. 22.) Head
of every man, 1 Cor. 11. 3. All things confiſt by him, Col. 1. 17.
(2.) He is empowered to make laws immediately to bind conſcience.
I ſay unto you, is now the form in which the ſtatutes of the kingdom of:
heaven run ; Be it enacted by the Lord Jeſus, and by his authority.
All the aëts now in force are touched with his ſceptre. (3.) He is
authorized to appoint and ſettle the terms of the new covenant, and to
draw up the articles of peace between God and man; it is God in Chriſt
that reconciles the world, and to him he has given power to confer eter-
mal life. The book of life is the Lamb’s book; by his award we muſt
ſtand or fall. (4.) He is commiſſioned to carry on and complete the
war with the powers of darkneſs; to caſt out and give judgment against
the prince of this world, ch. 12. 31. He is commiſſioned not only to
judge, but to make war, Rev. 19, 11. All that will fightſor God against
Satan, muſt enliſt themſelves under his banner.
ſole Manager of the judgment of the great day. The ancients generally
underſtood theſe words of that crowning act of his judicial power. The
final and univerſal judgment is committed to the Son of man; the tri-
bunal is his, it is the judgment-ſeat of Chriſt; the retinue is his, his
mighty angels; he will try the cauſes, and paſs the ſentence, Aćts
17, 31.
3. He has given him authority to execute judgment alſo, v. 27. Obſerve,
(1.) What the authority is, which our Redeemer is inveſted with ; an |
authority to execute judgment ; he has not only a legiſlative and judicial
power, but an executive power too. The phraſe here is uſed particularly
for the judgment of condemnation, Jude 15. Troinazi ºptaly—to execute
judgment upon all ; the ſame with his taking vengeance, 2 Theſſ. I. 8.
The ruin of impenitent finners comes from the hand of Chriſt; he that
executes judgment upon them, is the ſame that would have wrought ſal-
vation for them, which makes the ſentence unexceptionable ; and there
is no relief againſt the ſentence of the Redeemer; ſalvation itſelf cannot
fave thoſe whom the Saviour condemns, which makes the ruin remedileſs.
(2.) Whence he has that authority; the Father gave it him. Chriſt’s
authority as Mediator is delegated and derived ; he acts as the Father’s
Vicegerent, as the Lord’s Anointed, the Lord’s Chriſt. &
Now all this redounds very much to the honour of Chriſt, acquitting
him from the guilt of blaſphemy, in making himſelf equal with God; and
very much to the comfort of all believers, who may with the greateſt aſ-
ſurance venture their all in ſuch hands.
Secondly, Here are the reaſons (reaſons of ſtate) for which this com-
miſfion was given him. He has all judgment committed to him for two
reaſons.
1. Becauſe he is the Son of man ; which ſpeaks theſe three things.
(1.) His humiliation and gracious condeſcenfion. Man is a worm, the
fon of man a worm ; yet this was the nature, this the charaćter, which
the Redeemer aſſumed, in purſuance of the counſels of love ; this low
eſtate he ſlooped to, and ſubmitted to all the mortifications attending it,
becauſe it was his Father’s will ; in recompenſe therefore of this wonder-
ful obedience, God did thus dignify him. Becauſe he condeſcended to
(5.) He is conſtituted |
be the Son of man, his Father made him Lord of all, Phil. 2, 8, 9, (2.)
His affinity and alliance to us. The Father has committed the govern-
ment of the children of men to him, becauſe, being the Son of man, he is
of the ſame nature with thoſe whom he is ſet over, and therefore the
more unexceptionable, as a Judge. Their government shall proceed from
the midst of them, Jer. 30. 21. Of this that law was typical ; One of
thy brethren shalt thou ſet King over thee, Deut. 17. 15. (3.) His
being the Meſſiah promiſed. In that famous viſion of his kingdom and
glory, Dan. 7. 13, 14.) he is called the Son of man ; and Pſ. 8.4.6.
Thou haſt made the Son of man have dominion over the works of thy
hands. He is the Meſfiah, and therefore is inveſted with all this power.
The Jews uſually called the Chriſt the Son of David; but Chriſt uſually
called himſelf the Son of man, which was the more humble title, and
ſpeaks him a Prince and Saviour, not to the Jewiſh nation only, but to
the whole race of mankind. *
2. That all men should honour the Son, v. 23. The honouring of
Jeſus Chriſt is here ſpoken of, (1.) As God’s great defign. The Son
intended to glorify the Father, and therefore the Father intended to glo-
rify the Son, ch. 13. 32. (2.) As man’s great duty, in compliance
with that deſign. If God will have the Son honoured, it is the duty
of all thoſe to honour him, to whom he is made known, Obſerve here,
[1..] The dignity that is to be done to our Lord Jeſus. We muſt
honour the Son, muſt look upon him as one that is to be honoured, both
upon the account of his tranſcendent excellencies and perfeótions in him-
ſelf, and of the relations he ſtands in to us, and muſt ſtudy to give him
honour accordingly ; muſt confeſs that he is Lord, and worſhip him ;
mutt honour him who was diſhonoured for us.
[2.] The degree of it; even as they honour the Father. This ſup-
ºfts it our duty to honour the Father; for revealed religion is founded
º religion, and directs us to honour the Son, to honour him with
diviſié honour ; we mult honour the Redeemer with, the ſame honour
that we honour the Creator with. So far was it from blaſphemy that
he made himſelf equal with God, that it is the higheſt injury that can.
be for us to make him otherwiſe. The truths and laws of the chriſtian
religion, as far as they are revealed, are as ſacred and honourable as
thoſe of natural religion, and to be equally had in eſtimation, for we lie
under the ſame obligations to Chriſt, the Author of our well-being, that
we lie under to the Author of our being ; and have as neceſſary a depen-
dence upon the Redeemer’s grace as upon the Creator’s providence,
which is a ſufficient ground for this law—to honour the Son as we honour
the Father. ; J
To enforce this law, it is added, He that honours not the Son, honours.
not the Father who has ſent him. Some pretend a reverence for the
Creator, and ſpeak honourably of him, who make light of their Re-
deemer, and ſpeak contemptibly of him ; but let ſuch know that the ho-
nours and intereſts of the Father and Son are ſo inſeparably twiſted and
interwoven, that the Father never reckons himſelf honoured by any that
dishonour the Son. Note, First, Indignities done to the Lord Jeſus
refle&t upon God himſelf, and will ſo be conſtrued and reckoned for in
the court of heaven. The Son having ſo far eſpouſed the Father’s ho-
nour, as to take to himſelf the reproaches cast on him, (Rom. 15. 3.) the
Father does not keſs eſpouſe the Son’s honour, and counts himſelf ſtruck
at through him. Secondly, The reaſon of this is, becauſe the Son is
ſent and commiſſioned by the Father; it is the Father who hath ſent him.
Affronts to an ambaſſador are juſtly reſented by the prince that ſends
him. And by this rule, thoſe who truly honour the Son, honour the Fa-
ther alſo ; ſee Philip. 2, 11.
Thirdly, Here is the rule by which the Son goes in executing this com-
miſſion, ſo thoſe words ſeem to come in, (v. 24.) “He that heareth and
believeth, hath everlaſting life.” Here we have the ſubſtance of the
whole goſpel; the preface commands attention to a thing moſt weighty,
and aſſent to a thing moſt certain ; “ Perily, verily, I ſay unto you, I, to
whom you hear all judgment is committed, I, in whoſe lips is a divine ſen-
tence; take from me the chriſtian’s character, and charter.”
I. The character of a chriſtian ; “ He that heareth my word, and be-
lieveth on him that ſent me.” To be a chriſtian indeed is, (1.) To hear
the word of Christ. It is not enough to be within hearing of it, but we
muſt attend on it, as ſcholars on the inſtructions of their teachers; and
attend to it, as ſervants to the commands of their maſters ; we muſt hear
and obey it, muſt abide by the goſpel of Chriſt as the fixed rule of our
faith and praćtice. (2.) To believe on him that ſent him ; for Chriſt’s
deſign is to bring us to God; and as he is the firſt Original of all grace,
ſo is he the laſt Object of all faith. Chriſt is our Way, God is our Relt.
We muſt believe on God as having ſent Jeſus Chriſt, and recommended
himſelf to our faith and love, by manifeſting his glory in the face of Jeſús |
Čhrist, (2 Cor. 4, 6.) as his Father and our Father.
2. The charter of a chriſtian, which all thoſe are intereſted in, that
are chriſtians indeed. See what we get by Chriſt ; (1.) A charter of
pardon ; He ſhall not come into condemnation. The grace of the goſpel
is a full diſcharge from the curſe of the law. A believer ſhall not only
not lie under condemnation eternally, but not come into condemnation
now ; not come into the danger of it, (Rom. 8. 1.) not come into judg-
ment, not be ſo much as arraigned. (2.) A charter of privileges ; he
is paſſed out of death to life, is inveſted in a preſent happineſs in ſpiritual
life, and entitled to a future happineſs in eternal life. The tenor of the
firſt covenant was, Do this, and live; the man that doeth them, ſhall
live in them. Now this proves Chriſt equal with the Father, that he
has power to propoſe the ſame benefit to the hearers of his word, that
had been propoſed to the keepers of the old law, that is, life ; Hear and
live, believe and live, is what we may venture our ſouls upon, when we
are diſabled to do and live ; ſee ch. 17. 2. - -
Fourthly, Here is the righteouſneſs of his proceedings purſuant to this
commiſſion, v. 30. All judgment being committed to him, we cannot
but aſk how he manages it. And here he anſwers, My judgment is just.
All Chriſt’s acts of government, both legiſlative and judicial, are exactly |
agreeable to the rules of equity; ſee Prov. 8. 8. There can lie no ex-
ceptions againſt any of the determinations of the Redeemer; and there-
fore as there ſhall be no repeal of any of his ſtatutes, ſo there ſhall be no
appeal from any of his ſentences. - -
His judgments are certainly juſt, for they are direéted,
1. By the Father's wiſdom ; I can of my ownſelf do nothing, nothing
without the Father, but as I hear, I judge, as he had ſaid before, v. 19.
The Son-" can do nothing but what he ſees the Father do ;” ſo here,
nothing but what he hears the Father ſay : As I hear, (1.) From theil e th * - *
g S Jay (1.) (u IIv). reproach upon the ſons of men, and their veracity and integrity. Surely
ſecret eternal counſels of the Father; So I judge. Would we know,
what we may depend upon in our dealing with God Hear the wordedf
Chriſt. We need not dive into the divine counſels, thoſe ſecret things
which belong not to us, but attend to the revealed dićtates of Chriſt’s
government and judgment, and thoſe will furniſh us with an unerring
guide ; for what Chriſt has adjudged, is an exact copy or counterpart of
what the Father has decreed. (2.) From the publiſhed records of the
Old Teſtament. Chriſt, in all the execution of his undertaking had an
eye to the ſcripture, and made it his buſineſs to conform to that, and
fulfil that ; as it was written in the volume of the book. Thus he taught
us to do nothing of ourſelves, but, as we hear from the word of God, ſo
to judge of things, and ačt accordingly. . . . . -
2. By the Father’s will ; My judgment is just, and cannot be other-
wife, “ becauſe I ſeek not mine own will, but his who ſent me.” Not as
if the will of Chriſt were contrary to the will of the Father, as the fleſh
is contrary to the ſpirit in us, but, (1.) Chriſt had, as Man, the natural
and innocent affections of the human nature, ſenſe of pain and pleaſure,
an inclination to life, an averfion to death ; yet he pleaſed not himſelf,
did not confer with theſe, nor conſult theſe, when he was to go on in his
undertaking, but acquieſced entirely in the will of his Father. (2.)
What he did as Mediator, was not the reſult of any peculiar, particular
purpoſe and deſign of his own ; what he did ſeek to do, was not for his
own mind’s ſake, but he was therein guided by his Father’s will, and the
purpoſe which he had purpoſed to himſelf. This our Saviour did upon
all occaſions refer himſelf to, and govern himſelf by.
Thus our Lord Jeſus has opened his commiſſion, (whether to the
convićtion of his enemies or no,) to his own honour, and the evarlaſt-
ing comfort of all his friends, who here ſee him able to ſave to the utter-
'moſt.
31. If I bear witneſs of myſelf, my witneſs is not true.
32. There is another that beareth witneſs of me, and I
know that the witneſs which he witneſſeth of me, is true.
33. Ye ſent unto John, and he bare witneſs unto the truth.
34. But I receive not teſtimony from man: but theſe
things I ſay, that ye might be ſaved. 35. He was a burn-
ing and a ſhining light: and ye were willing for a ſeaſon
to rejoice in his light. , 36. But I have greater witneſs
than that of John : for the works which the Father hath
given me to finiſh, the ſame works that I do, bear witneſs
of me, that the Father hath ſent me, 37. And the Fa-
1
f
|
|
|
for he wrote of me. 47. But if ye believe not his writin
Meſſiah. - - r -
I. He ſets aftile his own teſtimony of himſelf; (v. 31.) “If I bear
Chriſt's Diſcourſe with the Jews.
ther himſelf which hath ſent me, hath borne witneſs of
me, Ye have neither heard his voice at any time, nor
ſeen his ſhape. 38. And ye have not his word abiding in
you: for whom he hath ſent, him ye believe not. 39.
Search the ſcriptures, for in them ye think ye have eter-
nal life, and they are they which teſtify of me. , 40. And
ye will not come to me, that ye might have life. 41. I
receive not honour from men. 42. But I know you, that
ye have not the love of God in you. 43. I am come in
my Father’s name, and ye receive me not : if another ſhall
come in his own name, him ye will receive. 44. How
can ye believe, which receive honour one of another, and
ſeek not the honour that cometh from God only ; 45. Do
not think that I will accuſe you to the Father : there is
one that accuſeth you, even Moſes, in whom ye truſt. 46.
For had ye believed Moſes, ye would have believed me:
S2
how ſhall ye believe my words. gº
In theſe verſes our Lord Jeſus proves and confirms the commiſſion
he had produced, and makes it out that he was ſent of God to be the
witneſs of myself, thongh it is infallibly true, (ch. 8. 14.) yet, according
| to the common rule of judgment among men, you would not admit it as
'legal proof, nor allow it to be given in evidence.” Now, l. This reflects
we may ſay deliberately, what David ſaid in haſte, All men are liars, elſe
it would never have been ſuch a received maxim, that a man’s teſtimony
of himſelf is ſuſpicious, and not to be relied on ; it is a ſign that ſelf-love
is ſtronger than the love of truth. And yet, 2. It refle&ts honour on the
Son of God, and ſpeaks his wonderful condeſcenſion, that, though he is
the faithful Witneſs, the Truth itſelf, who may challenge to be credited
upon his honour, and his own fingle teſtimony, yet he is pleaſed to wave
his privilege, and for the confirmation of our faith, refers himſelf to his
vouchers, that we might have full ſatisfaction. -
II. He produces other witneſſes that bear teſtimony to him, that he
was ſent of God. - - -
1. The Father himſelf bore teſtimony to him ; (v. 32.) There is
another that beareth witneſs ; which I take to be meant of God the
Father, for Chriſt mentions his teſtimony with his own, (ch. 8, 18.)
“I bear witneſs of myſelf, and the Father beareth witneſs of me.”
Obſerve, - -
(1.) The ſeal which the Father put to his commiſfion ; He beareth
witneſs of me, not only hath done ſo by a voice from heaven, but ſtill doth
ſo by the tokens of his preſence with me. See who they are to whom
God will bear witneſs. [1..] To thoſe whom he ſends and employs;
where he gives commiſſions, he gives credentials. [2.] To thoſe who
bear witneſs to him ; ſo Chriſt did. God will own and honour thoſe
that own and honour him. [3.] To thoſe who decline bearing witneſs
of themſelves; ſo Chriſt did. , God will take care that thoſe who humble
and abaſe themſelves, and ſeek not their own glory, ſhall not loſe
bu it. - -
$/ (2.) The ſatisfaction Chriſt had in this teſtimony"; “I know that the
witneſs which he witneſſeth of me, is true. I am very well aſſured that I
have a divine miſfion, and do not in the leaſt heſitate concerning it; thus
he had the witneſs in himſelf.” The Devil tempted him to queſtion his
being the Son of God, but he never yielded.
2. John Baptiſt witneſſed to Chriſt, v. 33, &c. John came to bear
witneſs of the light ; (ch. 1. 7.) his buſineſs was to prepare his way, and
dire&t people to him ; Behold the Lamb of God. Now the teſtimony of
| John was, (1.) A ſolemn and public teſtimony; “Ye ſent an embaſſy
of prieſts and Levites to John, which gave him an opportunity of pub-
liſhing what he had to ſay ; it was not a popular, but a judicial teſtimony.
(2.) It was a true teſtimony; He bore witneſs to the truth, as a witneſs
ought to do; the whole truth, and nothing but the truth. Chriſt doth not
ſay, He bore witneſs to me, (though every one knew he did,) but, like an
honeſt man, He bore witneſs to the truth. Now John was confeſſedly
ſuch a holy, good man, ſo mortified to the world, and ſo converſant with
|
divine things, that it could not be imagined he ſhould be guilty of ſuch
ST, JOHN, V.
Chriſt's Diſcourſe with the Jews.
a forgery and impoſture as to ſay what he did concerning Chriſt, if it
had not been ſo, and if he had not been ſure of it.
Two things are added concerning John’s teſtimony.
[1..] That it was a teſtimony, ea abundanti—more than he needed to
vouch ; (v. 34.) I receive not teſtimony from man. Though Chriſt ſaw
fit to quote John’s teſtimony, it is with a proteſtation that it ſhall not be
deemed or conſtrued ſo as to prejudice the prerogative of his ſelf-ſuffi-
ciency. Chriſt needs no letters of commendation, no teſtimonials or cer.
tificates, but what his own worth and excellency bring with him; why
then did Chriſt here urge the teſtimony of John Why, “ theſe things
I ſay, that ye might be ſaved.” This he aimed at in all this diſcourſe,
to ſave not his own life, but the ſouls of others; he produced John’s teſ.
timony, becauſe being one of themſelves, it was to be hoped that they
would hearken to it.
tion even of his enemies and perſecutors. Secondly, The word of Chriſt
is the ordinary means of ſalvation. Thirdly, Chriſt in his word confiders
our infirmities, and condeſcends to our capacities; conſulting not ſo
much what it befits ſo great a prince to ſay, as what we can bear, and
what will be moſt likely to do us good.
[2.] That it was a teſtimony ad hominem—to the man, becauſe John
Baptiſt was one whom they had a reſpect for ; (v. 35.) He was a light
among you. Obſerve, *
First, The charaćter of John Baptiſt; He was a burning and a shining
light. Chriſt often ſpake honourably of John ; he was now in priſon
under a cloud, yet Chriſt gives him his due praiſe, which we muſt be
ready to do to all that faithfully ſerve God. 1. He was a light, not
pås—lux—light, (ſo Chriſt was the Light,) but Atºyos—lucerna—a lumi-
nary, a derived ſubordinate light. His office was to enlighten a dark
world with notices of the Meſſiah’s approach, to whom he was as the
morning star. 2. He was a burning light, which denotes ſincerity;
painted fire may be made to ſhine, but that which burns, is true fire. It
denotes alſo his activity zeal and fervency, burning in love to God and
the ſouls of men; fire is always working on itſelf or ſomething elſe, ſo
is a good miniſter. 3. He was a shining light, which denotes either his
exemplary converſation, in which our light ſhines, (Matth. 5. 16.) or an
eminent diffuſive influence. He was illuſtrious in the fight of others;
though he affected obſcurity and retirement, and was in the deſerts, yet
ſuch were his doćtrine, his baptiſm, his life, that he became very remark-
able, and attracted the eyes of the nation. º
Secondly, The affections of the people to him ; “Ye were willing for
a ſeaſon to rejoice in his light.” 1. It was a tranſport that they were
in, upon the appearing of John ; “ Te were willing—nSsanzo's ye delighted
to rejoice in his light : ye were very proud that ye had ſuch a man among
you, who was the honour of your country : ye were willing, a yoxalaaS-
mya–willing to dance, and make a noiſe about this light, as boys about
a bonfire.” 2. It was but tranſient, and ſoon over ; “ Ye were fond of
him, ºpos apay—for an hour, for a ſeaſon, as little children are fond of
a new thing ; ye were pleaſed with John a while, but ſoon grew
weary of him and his miniſtry, and ſaid that he had a devil, and now
you have him in priſon.” Note, Many that ſeem to be affected and
pleaſed with the goſpel at firſt, afterward deſpiſe and rejećt it ; it is
common for forward and noiſy profeſſors to cool and fall off. Theſe
here rejoiced in John’s light, but never walked in it, and therefore
did not keep to it; they were like the ſtony ground. While Herod
was a friend to John Baptiſt, the people careſſed him ; but when he fell
under Herod’s frowns, he loſt their favours; “Te were willing to coun-
tenance John, mpos wboy, that is, for temporal ends ;” (ſo ſome take it ;)
“ye were glad of him, in hopes to make a tool of him, by his in-
tereſt and under the umbrage of his name, to have ſhaken off the
Roman yoke, and recovered the civil liberty and honour of your country.”
Now, (1.) Chriſt mentions their reſpect to John, to condemn them for
their preſent oppoſition to him—to whom John bore witneſs. If they
had continued their veneration for John, as they ought to have done,
they would have embraced Chriſt. (2.) He mentions the paſſing away
of their reſpect, to juſtify God in depriving them, as he had now done,
of John’s miniſtry, and putting that light under a buſhel.
3. Chriſt’s own works witneſſed to him ; (v. 36.) “I have a teſtimo-
ny greater than that of John ; for if we believe the witneſs of men,” ſent
of God, as John was, the witneſs of God immediately, and not by the
miniſtry of men, is greater, 1 John 5.9. Obſerve, Though the witneſs
of John was a leſs cogent and leſs conſiderable witneſs, yet our Lord was
pleaſed to make uſe of it. We muſt be glad of all the ſupports that
offer themſelves for the confirmation of our faith though they may not
amount to a demonſtration, and we muſt not invalidate any, under pre-
Vol. IV. No. 86. *
Note, First, Chriſt defires and deſigns the ſalva- M
| and ſtrength from his Father.
we had offended, was willing to accept of him as Mediator.
tence that there are others more concluſive ; we have occaſion for them .
all.
Now this greater witneſs was the works which his Father had given him -
to finish. That is, g
(1.) In general; the whole courſe of his life and miniſtry—his reveal-
ing of God and his will to us, ſetting up his kingdom among men, re-
forming of the world, deſtroying of Satan’s kingdom, reſtoring of fallen
man to his primitive purity and felicity, and ſhedding abroad in men’s
hearts of the love of God and one another—all that work, of which he
ſaid when he died, It is finished, it was all, from firſt to laſt, opus Deo
dignum—a work worthy of God; all he ſaid and did, was holy and hea-
venly, and a divine purity ; power and grace ſhone in it, and proved abun-
dantly that he was ſent of God. *
(2.) In particular. The miracles he wrought for the proof of his
divine miſſion, witneſſed of him. Now it is here ſaid, [1..] That theſe
works were given him by the Father, that is, he was both appointed and
empowered to work them ; for, as Mediator he derived both commiſſion
[2.] They were given him to finish ; he
muſt do all thoſe works of wonder which the counſel and foreknowledge
of God had before determined to be done; and his finiſhing of them
proves a divine power; for, as for God, his work is perfect. [3.] Theſe
works did bear witneſs of him, did prove that he was ſent of God, and
that what he had ſaid concerning himſelf, was true; ſee Heb. 2. 4. Aćts
2. 22. That the Father had ſent him as a Father, not as a maſter feuds
his ſervant on an errand, but as a father ſends his ſon to take poſſeſſion
for himſelf; if God had not ſent him, he would not have ſeconded him,
would not have ſealed him, as he did by the works he gave him to do; for
the world’s Creator will never be its Deceiver. - -
4. He produces, more fully than before, his Father’s teſtimony con-
cerning him; (v. 37.) The Father that ſent me, hath borne witneſs of
me. The prince is not accuſtomed to follow his ambaſſador himſelf, to
confirm his commiſſion viva voce—by ſpeaking ; but God was pleaſed
to bear witneſs of his Son himſelf by a voice from heaven at his baptiſm,
(Matth. 3. 17.) This is my Ambaſſador, This is my beloved Son. The
Jews reckoned Bath-köl—the daughter of a voice, a voice from heaven,
one of the ways by which God made known his mind; in that way he
had owned Chriſt publicly and ſolemnly, and repeated it, Matth, 17. 5.
Note, (1.) Thoſe whom God ſends he will bear witneſs of ; where he
gives a commiſſion, he will not fail to ſeal it ; he that never left himſelf
without witneſs, (A&ts 14, 17.) will never leave any of his ſervants ſo, who
go upon this errand. (2.) Where God demands belief, he will not fail
to give ſufficient evidence, as he has done concerning Chriſt. That which
was to be witneſſed concerning Chriſt, was chiefly this, that the God
Noëcon-
cerning this, he has himſelf (and he was fitteſt to do it) given us full-
ſatisfaction, declaring himſelf well-pleaſed in him ; if we be ſo, the work
is done. *
Now it might be ſuggeſted, if God himſelf thus bore witneſs of Christ,
how came it to paſs that he was not univerſally received by the Jewiſh
nation and their rulers ? To this, Chriit here anſwers, that it was not to
be thought ſtrauge, nor could their infidelity weaken his credibility, for
two reaſons.
[1..] Becauſe they were not acquainted with ſuch extraordinary re-
velations of God and his will; Te have neither heard his voice at any time,
nor ſeen his shape or appearance. They ſhewed themſelves to be as ig-
norant of God, though they profeſſed relation to him, as we are of a
man we never either "ſaw or heard. “But why do I talk to you of
God’s bearing witneſs of me! He is one you know nothing of, nor
have any acquaintance or communion with.” Note, Ignorance of God
is the true reaſon of men’s rejećting of the record he has given concern-
ing his Son. A right underſtanding of natural religion, would diſcover
to us, ſuch admirable congruities in the chriſtian religion, as would
greatly diſpoſe our minds to the entertainment of it. Some give this
fenſe of it; “ The Father bore witneſs of me by a voice, and the deſcent
of a dove, which is ſuch an extraordinary thing; that you never ſaw or
heard the like; and yet for my fake there was ſuch 3. voice and appear-
ance; yea, and you might, have heard that voice, you might have ſeen
that appearance, as others did, if you had cloſely attended the miniſtry of
John, but by ſlighting it you miſſed of that teſtimony.”
2.] Becauſe they were not affected, no not with the ordinary ways
by which God had revealed himſelf to them; (v. 38.) Te have not his
word abiding in you. They had the ſcriptures of the Old Teſtament :
might they not by them be diſpoſed to receive Chriſt Yes, if they had
had had their due influence upon º, But, Firſt, The word of God
7
. . . . . St. JOHN, v. Chriſt's Diſcourſe with the Jews.

was not in them ; it was among them, in their country, in their hands,
but not in them, in their hearts; not ruling in their ſouls, but only ſhining
in their eyes, and ſounding in their ears. What did it avail them that
they had the oracles of God committed to them, (Rom. 3. 2.) when
they had not theſe oracles commanding in them : If they had they would
readily have embraced Chriſt. Secondly, It did not abide. Many have
the word of God coming into them, and making ſome impreſſions for a
while, but it does not abide with them, it is not conſtantly in them, as a
man at home, but ordy now and then as a wayfaring man. If the word
abide in us, if we converſe with it by frequent meditation, conſult with
it upon every occaſion, and conform to it in our converſation, we ſhall
then readily receive the witneſs of the Father concerning Chriſt; ſee
sh. 7, 17. * 4.
But how did it appear that they had not the word of God abiding in
thom P It appeared by this, Whom he hath ſent, him ye believe not. There
was ſo much ſaid in the Old Teſtament concerning Chriſt, to direct peo-
ple when and where to look for him, and ſo to facilitate the diſcovery of
him, that, if they had duly confidered thoſe things, they could not have
avoided the convićtion of Chriſt’s being ſent of God; ſo that their not
believing in Chriſt, was a certan ſign that the word of God did not abide
in them. Note, The indwelling of the word, and Spirit, and grace of
God in us, is beſt tried by the effects of it, particularly' by our receiv-
ing of what he ſends ; the commands he ſends, the meſſengers, the provi.
dences he ſends, eſpecially Chriſt whom hath ſent.
5. The laſt witneſs he calls, is the Old Teſtament, which witneſſed of
him, and to it he appeals ; (v. 39, &c.) Search the ſcriptures, psváre ;
it may be read, either, (1.) “ Te do ſearch the ſcriptures, and ye do
well to do ſo; ye read them daily in your ſynagogues, ye have rabbies,
and doćtors, and ſcribes, that make it their buſineſs to ſtudy them, and
criticize upon them.” The Jews boaſted of the flouriſhing of ſcripture-
learning in the days of Hillel, who died about twelve years after Chriſt’s
birth, and reckoned ſome of thoſe who were then members of the Sanhe-
drim, the beauties of their wiſdom, and the glories of their law ; and Chriſt
owns that they did indeed ſearch the ſcriptures, but it was in ſearch of
their own glory; “ Te do ſearch the ſcriptures, and therefore, if ye were
not wilfully blind ye would believe in me.” Note, It is poſſible for men
to be very ſtudious in the letter of the ſcripture, and yet to be ſtrangers
to the power and influence of it. Or, (2.) As we read it ; Search the
Jöriptures ; and ſo, [1..] It was ſpoken to them in the nature of an ap-
peal; “Ye profeſs to receive and believe the ſcripture, the e I will join
iſſue with you, let that be the jºdge, provided you will not reſt in the
letter,” (harere in cortice, ), “but will ſearch into it.” Note, When
appeals are made to the ſcriptures, they muſt be ſearched. . . Search the
whole book of ſcripture throughout, compare one paſſage with another,
and explain one by another. We muſt likewiſe ſearch particular paſſages
to the bottom, and ſee not what they ſeem to ſay prima facie—at the firſt
appearance, but what they ſay indeed. [2] It is ſpoken to us in the
nature of an advice, or command to all chriſtians to ſearch the ſcriptures.
Note, All thoſe who would find Chriſt muſt ſearch the ſcriptures ; not
only read them, and hear them, but ſearch them. . Which denotes, Firſt,
Adiligence in ſeeking, labour, and ſtudy, and cloſe application of mind.
Secondly, Deſire and deſign of finding. We muſt aim at ſome ſpiritual
benefit and advantage in reading and ſtudying the ſcripture, and often aſk,
“What am I now ſearching for * We muſt ſearch as for hid treaſures,
(Prov. 2. 4.) as thoſe that ſink for gold or filver, or that dive for pearl,
job 28. 1...11. This ennobled the Bereans, A&ts 17. 11.
Now there are two things which we are here dºze&ted to have in our
eye, in our ſearching of the ſcripture; heaven our end, and Christ our
Way. *
* We muſt ſearch the ſcriptures for heaven as our great end; For in
ihem ye think ye have eternal life. The ſcripture aſſures us of an eternal
ſtate ſet before us, and offers to us an eternal life in that ſtate; it con-
tains the chart that deſcribes it, the charter that conveys it, the direction
in the way that leads to it, and the foundation upon which the hope of it
is built ; and this is worth ſearching for, there where we are ſure to find
it. But to the Jews Chriſt faith only, Te think ye have eternal life in
the ſcriptures ; becauſe, though they did retain the hope and belief of
eternal life, 2nd grounded their expectations of it upon the ſcriptures,
yet herein they miſſed it, that they lookod for it by the bare reading and
Ítudying of the ſcripture. It was a common, but corrupt ſaying among
them, He that has the words of the law, has eternal life; they thought
they were ſure of heaven, if they could ſay by heart, or rather by rote,
ſuch and ſuch paſſages of ſcripture as they were directed to by the tradi-
tion of the elders; as they thought all the vulgar curfed becauſe they
J
did not thus know the law, (ch. 7. 49.) ſo they concluded all the learned
undoubtedly bleſſed, .
2. We muſt ſearch the ſcriptures for Christ, as the new and living Way
that leads to this end. Thoſe are they, the great and principal witneſſes,
that testify of me. Note, (1.) The ſcriptures, even thoſe of the Old
Teſtament, testify of Chriſt, and by them God bears witneſs to him. The
Spirit of Chriſt in the prophets teſtified beforehand of him, (1 Pet. 1. 11.)
the purpoſes and promiſes of God concerning him, and the previous no-
tices of him. The Jews knew very well that the Old Teſtament teſtified
of the Meſfiah, and were critical in their remarks upon the paſſages that
looked that way ; , and yet were careleſs and wretchedly overſeen, in the
application of them. (2). Therefore we muſt ſearch the ſcriptures, and
may hope to find eternal life in that ſearch, becauſe they teſtify of
Chriſt; for this is life eternal, to know him ; See 1 John 5.11. Chriſt
is the treaſure hid in the field of the ſcriptures, the Water in thoſe wells,
the Milk in thoſe breaſts. -
To this teſtimony he annexes a reproof of their infidelity and wicked-
neſs in four inſtances ; particularly, -
[1..] Their neglect of him and his doćtrine; (v. 40.) “ Te will not
come to me, that ye might have life. Ye ſearch the ſcriptures, ye believe
the prophets, which, ye cannot but ſee, teſtify of me; and yet ye will
not come to me, to whom they direét you.” . Their eſtrangement from
Chriſt was the fault, not ſo much of their understandings as of their wills.
This expreſſed as a complaint ; Chriſt offered life and it would not be
accepted. Note, First, There is life to be had with Jeſus Chriſt for
poor ſouls ; we may have life, the life of pardon and grace, and com-
fort and glory: life is the perfeótion of our being, and incluſive of all
happineſs; and Chriſt is our life. Secondly, Thoſe that would have this
life muſt come to Jeſus Chriſt for it ; we may have it for the coming for.
It ſuppoſes an aſſent of the underſtanding to the doćtrine of Chriſt, and the
record given concerning him; it lies in the conſent of the will to his govern-
ment and grace, and it produces an anſwerable compliance in the affec-
tions and actions. Thirdly, The only reaſon why finners die, is, becauſe
they will not come to Chriſt for life and happineſs; it is not becauſe the
cannot, but becauſe they will not. They will neither accept of the life
offered, becauſe ſpiritual and divine; nor will they agree to the terms on
which it is offered; nor apply themſelves to the uſe of the appointed
means : they will not be cured, for they will not obſerve the methods of
cure. Fourthly, The wilfulneſs and obſtinacy of finners in reječting the
tenders of grace, are a great grief to the Lord Jeſus, and what he com-
plains of. 4
Thoſe words, (v. 41.) I receive not honour from men, come in a pa-
rentheſis, to obviate an obječtion againſt him, as if he ſought his own
glory, and made himſelf the Head of a party, in obliging all to come to
him, and applaud him. Note, 1. He did not covet or court the applauſe
of men ; did not in the leaſt affect that worldly pomp and ſplendour
which the carnal Jews expected their Meſfiah to appear in. He charged
thoſe he cured, not to make him known, and withdrew from thoſe that
would have made him King. 2. He had not the applauſe of men. In-
ſtead of receiving honour from men, he received a great deal of dishonour
and diſgrace from men, for he made himſelf of no reputation. 3. He
needed not the applauſe of men ; it was no addition to his glory, whom
all the angels of God worſhip, nor was he any otherwiſe pleaſed with
it, than as it was according to his Father’s will, and for the happineſs
of thoſe who, in giving honour to him, received much greater honour
jrom him. -
[2.] Their want of the love of God; (v. 42.) “I know you very well,
that you have not the love of God in you.’ Why ſhould I wonder that you
do not come to me, when you want even the firſt principle of natural re-
ligion, which is the love of God P” Note, The reaſon why people slight
Christ, is, becauſe they do not love God; for if we did indeed love God,
we ſhould love him who is his expreſs Image, and haſten to him by whom
only we may be reſtored to the favour of God. He had charged them
(v. 37.) with ignorance of God, and here with want of love to him 5
therefore men have not the love God, becauſe they deſire not the know-
ledge of him. -
Obſerve, First, The crime charged upon them ; “You have not the
‘love of God in you.” They pretended a great love to God, and thought
they proved it by their zeal for the law, the temple, and the ſabbath ;
and yet they were really without the love of God. Note, There are
many who make a great profeſſion of religion, who yet ſhew they want
the love of God by their negle&t of Chriſt and their contempt of his com-
mandments ; they hate his holineſs, and undervalue his goodneſs. Ob-
ſerve, It is the love of God in us, the love that is ſeated in the heart, and
ST. JOHN, V.
Chriſt's Diſcourſe with the Jews.
is a living ačtive principle there, that God will accept ; the love shed
abroad there, Rom. 5. 5.
Secondly, The proof of this charge, by the perſonal knowledge of
Chriſt, who ſearches the heart, (Rev. 2. 23.) and knows what is in man :
I know you. Chriſt ſees through all our diſguiſes, and can ſay to each
of us, I know thee. 1. Chriſt knows men better than their neighbours
know them. The people thought that the Scribes, and Phariſees were
very devout and good men, but Chriſt knew that they had nothing of
the love of God in them. 2. Chriſt knows men better than they know
themſelves. Theſe Jews had a very good opinion of themſelves, but
Chriſt knew how corrupt their infide was, notwithſtanding the plauſible
ſhews of their outfide ; we may deceive ourſelves, but we cannot deceive
him. 3. Chriſt knows men who do not, and will not, know him ; he looks
on thoſe who induſtriouſly look off him, and calls by their own name,
their true name, thoſe who have not known him.
[3,1] Another crime charged upon them, is, their readineſs to enter-
tain falſe chriſts and falſe prophets, while they obſtinately oppoſed him
who was the true Meſias; (v. 43.) “I am come in my Father's name,
and ye receive me not ; if another ſhall come in his own name, him ye
will receive. Be aſtoniſhed, O heavens, at this ;” (Jer. 3. 12, 13.)
“for my people have committed two evils,” great evils indeed. First,
They have “forſaken the fountain of living waters,” for they would not
receive Chriſt, who came in his Father’s name, had his commiſſion from
his Father, and did all for his glory. Secondly, They have hewn out
broken cisterns, they hearken to every one that will ſet up in his own
name. They forſake their own mercies, that is bad enough, and it is for
lying vanities, that is worſe. Obſerve here, 1. Thoſe are falſe prophets
who come is their own name, who run without being ſent, and ſet up for
themſelves only. 2. It is juſt with God to ſuffer thoſe to be deceived
with falſe prophets, who receive not the truth in the love of it, 2 Theſſ.
2. 10, 11. The errors of antichriſt are the juſt puniſhment of thoſe who
obey not the doćtrine of Chriſt. They that ſhut their eyes againſt the
true light, are by the judgment of God given up to wander endleſsly
after falſe lights, and to be led aſide after every ignis fatuus. 3. It is
the groſs folly of many, that, while they nauſeate ancient truths, they are
fond of upſtart errors; they loathe manna, and at the ſame time ſeed
upon ashes. After the Jews had rejećted Chriſt and his goſpel, they
were continually haunted with ſpectres, with falſe chriſts and falſe pro-
phets, (Matth. 24. 24.) and their proneneſs to follow ſuch, occaſioned
thoſe diſtraćtions and ſeditions that haſtened their ruin.
[4.] They are here charged with pride and vain-glory, and unbelief,
the effect of it, v. 44. Having ſharply reproved their unbelief, like a
wife phyſician, he here ſearches into the cauſe, lays the axe to the root.
They therefore ſlighted and undervalued Chriſt, becauſe they admired and
over-valued themſelves. Here is, .
Firſt, Their ambition of worldly honour. Chriſt deſpiſed it, v. 41.
They ſet their hearts upon it ; “Ye receive honour one of an-
other;” that is, “Ye look for a Meſfiah in outward pomp, and pro-
miſe yourſelves worldly honour by him.” Te receive honour ; 1. “ Ye
defire to receive it, and aim at that in all you do.” 2. “Ye give ho-
nour to others, and applaud them, only that they may return it, and may
applaud you.” “Petimus dabimuſque viciſſim—We aſk and we be-
ſtow.” It is the proud man’s art to throw honour upon others, only
that it may rebound upon himſelf. 3. “Ye are very careful to keep all
the honours to yourſelves, and confine them to your own party, as if ye
had the monopoly of that which is honourable.” 4. “What reſpect is
ſhewed you, ye receive yourſelves, and do not tranſmit it to God, as
Herod.” Idolizing men and their ſentiments, and affecting to be ido-
lized by them and their applauſes are pieces of idolatry, as direétly con-
trary to chriſtianity as any other.
Secondly, Their neglect of ſpiritual honour, called here “the ho-
nour that comes from God only ;” this they ſought not, nor minded.”
Note, 1. True honour is that which comes from God only, that is real
and laſting honour; thoſe are honourable indeed, whom he takes into
covenant and communion with himſelf. 2. This honour have all the ſaints.
All that believe in Chriſt, through him receive the honour that comes
from God. He is not partial, but will give glory wherever he gives
grace. 3. This honour that comes from God, we muſt ſeek, muſt aim at
it, and ačt for it, and take up with nothing ſhort of it; (Rom. 2. 29.)
we muſt account it our reward, as the Phariſees accounted the praiſe of
men. 4. Thoſe that will not come to Chriſt, and thoſe that are am-
bitious of worldly honour, make it appear that they ſeek not the honour
that comes from God, and it is their folly and ruin.
Thirdly, The influence this had upon their infidelity. How can ye be-
lieve, who are thus affected Obſerve here, 1. The difficulty of believing.
ariſes from ourſelves and our own corruption; we make our work hard
to ourſelves, and then complain it is impračticable. 2. The ambition
and affectation of worldly honour are a great hinderance to faith in
Chriſt. How can they believe, who make the praiſe and applauſe of
men their idol: When the profeſſion and praćtice of ſerious godlineſs are
unfaſhionable, are every where ſpoken against, when Chriſt and his fol.
lowers are men wondered at, and to be a chriſtian; is to be like aJpeckled
bird, (and this is the common caſe,) how can they believe, the top of .
whoſe ambition is to make a fair shew in the flesh P * *
6. The laſt witneſs here called, is, Moſes, v. 45, &c. The Jews had a
great veneration for Moſes, and valued themſelves upon their being the
diſciples of Moſes, and pretended to adhere to Moſes, in their oppoſition
to Chriſt ; but Chriſt here ſhews them,
(1.) That Moſes was a witneſs againſt the unbelieving Jews, “ and
accuſed them to the Father ;” There is one that accuſes you, even
Moſes.” This may be underſtood either, [1..] As ſhewing the difference
between the law and the goſpel. Moſes, that is, the law, accuſes you,
for by the law is the knowledge of fin; it condemns you, it is to thoſe
that truſt to it a miniſtration of death and condemnation; but it is not
the deſign of Chriſt’s goſpel to accuſe us; Think not that I will accuſé
3you. Chriſt did not come into the world as a Momus, to find fault and
pick quarrels with every body, or as a ſpy upon the ačtions of men, or a
promoter, to fiſh for crimes; no, he came to be an Advocate, not an Ac-
cuſer; to reconcile God and man, and not to ſet them more at variance;
what fools were they then that adhered to Moſes againſt Chriſt, and de-
Jºred to be under the law? Gal. 4. 21. Or, [2.] As ſhewing the mani-
feſt unreaſonableneſs of their infidelity; “Think not that. I will appeal
from your bar to God’s, and challenge you to anſwer there for what you
do againſt me, as injured innocency uſually does ; no, I do not need, you
are already accuſed, and caſt, in the court of heaven; Moſes himſelf ſays
enough to convićt you of, and condemn you for, your unbelief.” Let
them not miſtake concerning Christ ; though he was a Prophet, he did
not improve his intereſt in heaven againſt thoſe that perſecuted him, did
not, as Elias, make interceſſion againſt Iſrael, (Rom. 11. 2.) or, as Je-
remiah, defire to ſee God’s vengeance on them, Jer. 20. 12. Inſtead of
accuſing his crucifiers to his Father, he prayed, Father, forgive them.
Nor let them miſtake concerning Moſes, as if he would ſtand by them,
in rejećting Chriſt; no, “ There is one that accuſes you, even Moſes, in
whom ye truſt.” Note, Firſt, External privileges and advantages are
commonly the vain confidence of thoſe who reječt Chriſt and his grace.
The Jews trusted in Moſes, and thought their having his laws and ordi-
nances would ſave them. Secondly, Thoſe that confide in their privi-
leges, and do not improve them, will find not only that their confidence
is diſappointed; but that thoſe very privileges will be witneſſes againſt
them.
(2.) That Msſes was a witneſs for Chriſt, and to his doćtrine;
(v. 45, 47.) He wrote of me. Moſes did particularly propheſy of Chriſt,
as the Seed of the woman, the Seed of Abraham, the Shiloh, the great
Prophet; the ceremonies of the law of Moſes were figures of him that
was to come. The Jews made Moſes the patron of their oppoſition
to Chriſt ; but Chriſt here ſhews them their error, that Moſes was ſo
far from writing againſt Chriſt, that he wrote for him, and of him.
But, * *
[1..] Chriſt here charges it on the Jews, that they did not believe
Moſes. He had ſaid (v. 45.) that they trusted in Moſes, and yet here
undertakes to make out that they did not believe Moſes; they truſted
to his name, but they did not receive his doćtrine in its true ſenſe and
meaning; they did not rightly underſtand, nor give credit to, what there
was in the writings of Moſes concerning the Meſſiah.
[2] He proves this charge from their diſbelief of him; “Had ye
believéd Moſes, ye would have believed me.” Note, First, The ſureſt
trial of faith is by the effects it produces ; many ſay that they believe,
whoſe ačtions give their words the lie, for had they believed the ſcrip-
tures, they would have done otherwiſe than they did. Secondly, Thoſe
who rightly believe one part of ſcripture, will receive every part. The
| prophecies of the Old Teſtament were ſo fully accompliſhed in Chriſt,
that they who reječted Chriſt, did in effect deny thoſe prophecies, and
ſet them aſide.
[3.] From their diſbelief of Moſes, he infers that it was not ſtrange
that they rejećted him ; “If ye believe not his writings, how ſhall ye
believe my words 2" How can it be thought that ye ſhould First, “If
ye do not believe ſacred writings, thoſe oracles which are in black and
white, which is the moſt certain way of conveyance, how shall ye believe
ST. JOHN, WI.
my words, words being uſually leſs regarded ;” Secondly, “If ye do not
believe Moſes, for whom ye have ſuch a profound veneration, how is it
likely that ye ſhould believe me, whom ye look upon with ſo much con-
tempt * See Exod. 6. 12. Thirdly, “If ye believe not what Moſes
ſpake and wrote of me, which is a ſtrong and cogent teſtimony for me,
how ſhall ye believe me and my miſſion ?” If we admit not the premiſes,
how ſhall we admit the concluſion ? The truth of the chriſtian religion,
it being a matter purely of divine revelation, depends upon the di-
vine authority of the ſcripture; if therefore we believe not the di-
vine inſpiration of thoſe writings, how ſhall we receive the doćtrine of
Chriſt 2 -
Thus ends Chriſt’s plea for himſelf, in anſwer to the charge exhibited
againſt him ; what effect it had, we know not ; it ſhould ſeem to have
had this, their mouths were stopped for the preſent, and they could
not for ſhame but drop the proſecution, and yet their hearts were hard-
ened. - -
CHAP. VI.
In this chapter, we have, I. The miracle of the loaves, v. 1... 14. II.
Chriſt's walking upon the water, v. 15...21. IFI. The people's flock-
ing after him to Capernaum, v. 22.25. IV. His conference with
them, occaſioned by the miracle of the loaves, in which he reproves them
jor ſeeking carnal food, and directs them to ſpiritual food, (v. 26, 27.)
shewing them how they must labour for ſpiritual food, (v. 28, 29.) and
what #.Jpiritual food is, v. 30.59. V. Their diſcontent at what he
Jaid, and #. reproof he gave them for it, v. 60.65, , VI. The apoſtaſy
of many from him, and his diſcourſe with his diſtiples that adhered to him
upon that occaſion, v. 66.71. e
1. A FTER theſe things Jeſus went over the ſea of Ga-
lilee, which is the ſea of Tiberias. 2. And a great
multitude followed him, becauſe they ſaw his miracles
which he did on them them that were diſeaſed. 3. And
Jeſus went up into a mountain, and there he ſat with his
diſciples. 4. And the paſſover, a feaſt of the Jews, was
nigh. 5. When Jeſus then lift up his eyes, and ſaw a
great company come unto him, he faith unto Philip,
Whence ſhall we buy bread that theſe may eat? 6. (And
this he ſaid to prove him : for he himſelf knew what he
would do.) 7. Philip anſwered him, Two hundred
penny-worth of bread is not ſufficient for them, that every
one of them may take a little. 8. One of his diſciples,
Andrew, Simon Peter's brother, ſaith unto him, 9. There
is a lad here, which has five barley-loaves, and two ſmall
fiſhes: but what are they among ſo many ? 10. And
Jeſus ſaid, Make the men fit down. Now there was much
graſs in the place. So the men ſat down, in number
about five thouſand. 11. And Jeſus took the loaves, and
when he had given thanks, he diſtributed to the diſciples,
and the diſciples to them that were ſet down; and like-
wiſe of the fiſhes, as much as they would. 12. When
they were filled, he ſaid unto his diſciples, Gather up the
fragments that remain, that nothing be loſt. 13. Therefore
they gathered them together, and filled twelve baſkets
with the fragments of the five barley-loaves, which re-
mained over and above unto them that had eaten. 14.
Then thoſe men, when they had ſeen the miracle that Jeſus
did, ſaid, This is of a truth that prophet that ſhould come
into the world. º -
We have here an account of Chriſt’s feeding five thouſand men with
five loaves and two fiſhes; which miracle is in this reſpect remarkable, that it
is the only paſſage of the ačtions of Christ’s life, that is recorded by all
the four evangeliſts. John, who does not uſually relate what had been
recorded by thoſe who wrote before him, yet relates this, becauſe of the
reference the following diſcourſe has to it. Obſerve,
flock, whom Chriſt hath ſet with the Lambs of his.
The Multitude miraculouſly fed.
- I. The place and time where and when this miracle was wrought,
| which are noted for the greater evidence of the truth of the ſtory; it is
not ſaid that it was done once upon a time, nobody knows where, but
the circumſtances are ſpecified, that the fact might be inquired into.
1. The country that Chriſt was in ; (v. 1.) He went over the ſea of
Galilee, called elſewhere the lake of Genneſareth, here the ſea of Tiberias,
from a city adjoining, which Herod had lately enlarged and beautified,
and called ſo in honour of Tiberius the emperor, and, probably, had
made his metropolis. Chriſt did not go direétly over, croſs this inland
ſea, but made a coasting voyage to another place on the ſame fide. It
is not tempting God, to chooſe to go by water when there is convenience
for it, even to thoſe places whither we might go by land; for Chriſt
never tempted the Lord his God, Matth. 4.7. -
2. The company that he was attended with ; “A great multitude
followed him, becauſe they ſaw his miracles,” v. 2. Note, (1.) Our
Lord Jeſus, while he went about doing good, lived continually in a crowd,
which gave him more trouble than honour. Good and uſeful men muſt
not complain of a hurry of buſineſs, when they are ſerving God and their
generation; it will be time enough to enjoy ourſelves, when we come to
| that world where we ſhall º God. (2.) Chriſt’s miracles drew many
after him, that were not effectually drawn to him. They had their cu-
rioſity gratified by the ſtrangeneſs of them, who had not their conſciences
convinced by the power of them. r
3. Chriſt's poſting himſelf advantageouſly to entertain them ; (v. 3.)
He went up into a mountain, and there he ſat with his diſciples, that he
might the more conveniently be ſeen and heard by the multitude that
crowded after him ; this was a natural pulpit, and not, like Ezra's,
made for the purpoſe. Chriſt was now driven to be a Field-preacher;
but his word was never the worſe, nor the leſs acceptable, for that, to
thoſe who knew how to value it, who followed him ſtill, not only when
he went out to a deſert place, but when he went up to a mountain, though
up-hill be against heart. He ſat there, as teachers do in cathedra—in
the chair of instruction ; he did not fit at eaſe, nor fit in ſtate, yet he ſat
as one having authority ; ſat ready to receive addreſſes that were made
to him whoever would, might come, and find him there. He ſat with.
his diſtiples; he condeſcended to take them to fit with him, to put a re- .
putation upon them before the people, and give them an earneſt of the
glory in which they ſhould ſhortly fit with him. We are ſaid to ſit with
him, Eph. 2. 6. -
4. The time when it was. The firſt words, After thoſe things, do
not fignify that this immediately followed what was related in the forego-
ing chapter, for it was a confiderable time after, and they fignify no more
than in proceſs of time; but we are told , (v. 4.) that it was when the
| paſſover was nigh ; which is here noted, (1.) Becauſe, perhaps, that had
brought in all the apoſtles from their reſpective expeditions, whither
they were ſent as itinerant preachers, that they might attend their Maſter
to Jeruſalem, to keep the feaſt. (2.) Becauſe it was a cuſtom with the
Jews, religiouſly to obſerve the approach of the paſſover thirty days be-
fore, with ſome ſort of ſolemnity; ſo long before, they had it in their
eye, repaired the roads, mended bridges, if there was occaſion, and diſ-
courſed of the paſſover, and the inſtitution of it. (3.) Becauſe, per-
haps, the approach of the paſſover, when every one knew Chriſt would
go up to Jeruſalem, and be abſent for ſome time, made the multitude
flock the more after him, and attend the more diligently on him. Note,
The proſpect of lofing ow opportunities ſhould quicken us to improve
them with double diligence : and when ſolemn ordinances are approach-
ing, it is good to prepare for them by converſing with the word of
Chriſt.
III. The miracle itſelf. And there obſerve, -
1. The notice Chriſt took of the crowd that attended him; (v. 5.)
He lift up his eyes, and ſaw a great company come to him, poor, mean,
ordinary people, no doubt, for ſuch make up the multitudes, eſpecially
in ſuch remote corners of the country; yet Chriſt ſhewed himſelf pleaſed
with their attendance, and concerned for their welfare; to teach us to
condeſcend to them of low estate, and not to ſet thoſe with the dogs of our
The ſouls of the
poor are as precious to Chriſt, and ſhould be ſo to us, as thoſe of the
rich. -
2. The inquiry he made concerning the way of providing for them.
He dire&ted himſelf to Philip, who had been his diſciple from the firſt, and
had ſeen all his miracles, and particularly that of his turning water into wine,
and therefore it might be expected that he ſhould have ſaid, “ Lord, if
thou wilt, it is eaſy to thee to feed them all ;” thoſe that, like Iſrael,
have been witneſſes of Chriſt’s works, and have ſhared in the benefit of
ST, JOHN, WI.
The Multitude miraculouſly fed.
them, are inexeuſable if they ſay, Can he furnish a table in the wilderneſs 2
Philip was of Bethſaida, in the neighbourhood of which town Chriſt
now was, and therefore he was moſt likely to help them to proviſion at
the beſt hand ; and, probably, much of the company was known to him,
and he was concerned for them. Now Chriſt aſked, Whence shall we
bny bread, that theſe may eat 2 (1.) He takes it for granted that they
muſt all eat with him. One would think that when he had taught and
healed them, he had done his part; and that now they ſhould rather
have been contriving how to treat him and his diſciples; (for ſome of the
people, it is likely, were rich ;), and we are ſure that Chriſt and his diſ.
ciples were poor; yet he is ſolicitous to entertain them. Thoſe that
will accept Chriſt’s ſpiritual gifts, inſtead of paying for them, ſhall be
paid for their acceptance of them. Chriſt, having fed their ſouls with
the bread of life, feeds their bodies alſo with food convenient, to ſhew
that the Lord is for the body, and to encourage us to pray for our daily
bread ; and to ſet us an example of compaſſion to the poor, James 2, 15.
(2.) His inquiry is, Whence shall we buy bread P One would think, con-
fidering his poverty, that he ſhould rather have aſked, Where shall we
have money to buy for them P But he will rather lay out all he has than
they ſhall want. He will buy to give, and we muſt labour, that we may
give, Eph. 4, 28. -
3. The deſign of this inquiry; it was only to try the faith of Philip,
for he himſelf knew what he would do, v. 6. Note, (1.) Our Lord
Jeſus is never at a loſs in his counſels; but, how difficult foever the caſe
is, he knows what he has to do, and what courſe he will take, A&ts
15. 18. He knows the thoughts he has toward his people, (Jer. 29. 11.)
and is never at uncertainty ; when we know not, he himſelf knows what
he will do. (2.) When Chriſt is pleaſed to puzzle his people, it is only
with a defign to prove them. The queſtion put Philip to a nonplus, yet
Chriſt propoſed it, to try whether he would ſay, “Lord, if thou wilt
exert thy power for them, we need not buy bread.”
4. Philip's anſwer to this queſtion ; “Two hundred pennyworth of
bread is not ſufficient ; (v. 7.) Maſter, it is to no purpoſe to talk of buy-
ing bread for them, for neither will the country afford ſo much bread,
nor can we afford to lay out ſo much money; aſk Judas, who carries the
bag.” Two hundred pence of their money amount to about fix pounds
of ours, and if they lay out all that at once, it will exhauſt their fund,
and break them, and they muſt ſtarve themſelves. Grotius computes,
that two hundred pennyworth of bread would ſcarcely reach to two thou-
Jind, but Philip would go as near hand as he could, will have every one
to take a little ; and nature, we ſay, is content with a little. See the
weakneſs of Philip's faith, that in this ſtrait, as if the Maſter of the fa-
mily had been an ordinary perſon, he looked for ſupply only in an ordi-
nary way. Chriſt might now have ſaid te him, as he did afterward,
Have I “been ſo long time with you, and yet haſt thou not known me,
Philip " Or as God to Moſes in a like caſe, Is the Lord's hand waren
short 2 We are apt thus to diſtruſt God’s power when viſible and ordi-
nary means fail, that is, to truſt him no further than we can ſee him.
5. The information which Chriſt received from another of his diſci-
les concerning the proviſion they had. It was Andrew, here ſaid to
be Simon Peter's brother ; though he was ſenior to Peter in diſcipleſhip,
and inflrumental to bring Peter to Chriſt, yet Peter afterward fo far out-
ſhome him, that he is deſcribed by his relation to Peter: he acquainted
Chriſt with what they had at hand; and in that we may ſee,
(1.) The strength of his love to thoſe whom he ſaw his Maſter con-
cerned for, in that he was willing to bring out all they had, though he
knew not but they might want themſelves, and any one would have faid,
Charity begins at home. He did not go about to conceal it, under pre-
tence of being a better huſband of their proviſion than the Maſter was, but
homeſtly gives in an account of all they had. There is a lad here, ratē-
apov–a little lad, probably, one that uſed to follow this company, as fut-
lers do the camp, with proviſions to ſell, and the diſciples had beſpoken
what he had for themſelves; and it was five barley-loaves, and two ſmall
fiſhes. Here, [1..] The proviſion was coarſe and ordinary : they were
barley-loaves. Canaan was a land of wheat, (Deut. 8, 8.) its inhabi-
tants were commonly fed with the fineſt wheat, (Pſ. 81. 16.) the kid-
neys of wheat ; (Deut. 32. 14) yet Chriſt and his diſciples were glad
of barley-bread. It does not follow hence, that we ſhould tie ourſelves
to ſuch coarſe fare, and place religion in it ; (when God brings that
which is finer to our hands, let us receive it, and be thankful:) but it
does follow, that therefore we muſt not be desirous of dainties, (Prov.
23. 5.) nor murmur if we be reduced to coarſe fare, but be content and
thankful, and well reconciled to it ; barley-bread is what Chriſt had, and
better than we deſerve ; nor let us deſpiſe the mean proviſion of the
VoI. IV. No. 86.
moſt glorious.
poor, nor look upon it with contempt, remembering how Chriſt was
provided for. [2] It was but short and ſcanty ; there were but five
loaves, and thoſe ſo ſmall, that one little lad carried them all; and we
find, (2 Kings 4.42, 43.) that twenty barley-loaves, with ſome other pro-
viſion to help out, would not dine a hundred men without a miracle. .
There were but two fiſhes, and thoſe ſmall ones, (39, ovaea,) ſo ſmall,
that one of them was but a morſel: piſticuli aſāli; I take the fiſh to
have been pickled or cured, for they had not fire to dreſs them with. The
proviſion of bread was little, but that of fish was leſs in proportion to it,
ſo that many a bit of dry bread they muſt eat before they could make a
meal of this proviſion ; but they were content with it. Bread is meat
for our hunger ; but of them that murmured for fleſh, it is ſaid, They
aſked meat for their luſts, Pſ, 78. 18. , Well, Andrew was willing that
the people ſhould have this, as far as it would go. Note, A diſtruſtful
fear of wanting ourſelves, ſhould not hinder us from needful charity to
otherg. -
(2.) See here the weakneſs of his faith, in that word, “But what are
they among ſo many 2 To offer that to ſuch a multitude, is but to mock
them.” Philip and he had not the actual confideration of the power of
Chriſt, (which they had had ſuch large experience of,) that they ſhould
have had. Who fed the camp of Iſrael in the wilderneſs : He that
* make one man chaſe a thouſand, could make one loaf feed a thou-
and. -
6. The direétions Chriſt gave the diſciples, to ſeat the gueſts; (v. 10.)
“Make the men sit down, though ye have nothing to ſet before them,
and truſt me for that.” This was like ſending providence to market,
and going to buy without money ; Chriſt would thus try their obedi-
ence. Obſerve, (1.) The furniture of the dining-room; there was
much graſs in that place, though a deſert place; ſee how bountiful na-
ture is, it makes graſs to grow upon the mountains, Pſ. 147. 8. This
graſs was uneaten ; God gives not only enough, but more than enough.
Here was this plenty of graſs where Chriſt was preaching ; the goſpel
brings other bleſfings along with it, Then shall the earth yield her in-
creaſe, Pſ, 67. 6. This plerty of graſs made the place the more com-
modious for them that muſt fit on the ground, and ſerved them for
cuſhions, or beds ; (as they called what they ſat on at meat, Eſth. 1.6.)
and, confidering what Chriſt ſays of the graſs of the field, (Matth. 6.
29, 30.) theſe beds excelled thoſe of Ahaſuerus’: nature’s pomp is the
(2.) The number of the gueſts; about five thouſand; a
great entertainment, repreſenting that of the goſpel, which is a feast for
all nations, (Iſa. 25. 6.) a feaſt for all comers.
7. The diſtribution of the proviſion, v. 11.
Obſerve, (1.) It was done with thankſgiving ; He gave thanks.
Note, [I.] We ought to give thanks to God for our food, for it is a
mercy to have it, and we have it from the hand of God, and muſt receive
it with thanksgiving, 1 Tim. 4, 4, 5. And this is the ſweetneſs of our
creature-comforts, that they will furniſh us with matter, and give us oc-
caſion, for that excellent duty of thankſgiving. [2.] Though our pro-
viſion be coarſe and ſcanty ; though we have neither plenty nor dainty,
yet we muſt give thanks to God for what we have.
(2.) It was diſtributed from the hand of Chriſt by the hands of his
diſciples, v. 11. Note, [1..] All our comforts come to us originally
from the hand of Chriſt; whoever brings them, it is he that ſends them,
he diſtributes to them who diſtribute to us. [2.] In diſtributing the
bread of life to thoſe that follow him, he is pleaſed to make uſe of the
miniſtration of his diſciples ; they are the ſervitors at Chriſt’s table, or
rather rulers in his houſehold, to give to every one their portion of meat
in due ſeaſon. *
(3.) It was done to univerſal ſatisfaction. They did not every one
take a little, but all had as much as they would ; not a ſhort allowance,
but a full meal; and, confidering how long they had faſted, with what
an appetite they ſat down, how agreeable this miraculous food may be
ſuppoſed to be, above common food, it was not a little that ſerved them,
when they ate as much as they would, and on free coſt. Thoſe whom
Chriſt feeds with the bread of life, he does not ſtint, Pſ, 81. 10. There
were but two ſmall fishes, and yet they had of them too as much as they
would. He did not reſerve them for the better fort of the gueſts, and
put off the poor with dry bread, but treated them all alike, for they
were all alike welcome. They who call feeding upon fiſh fasting, re-
proach the entertainment Chriſt here made, which was a full feast.
8. The care that was taken of the broken meat.
(1.) The orders Chriſt gave concerning it; (v. 12.) When they were
filled, and every man had within him a ſenſible witneſs to the truth of
\ the miracle, Chriſt ſaid to the diſciples, the ſervants he employed, Gather
7 B.
* x
up the fragments. Note, We muſt always take care that we make no
waffe of any of God’s good creatures; for the grant we have of them,
though large and full, is with this proviſo, wilful waste only excepted. It
is juſt with God to bring us to the want of that which we make waſte of.
The Jews were very careful not to loſe any bread, or let it fall to the
ground to be trodden upon. “Qui panem contemnit in gravem incidit
paupertatem—He who deſpiſes bread, falls into the depths of poverty,”
was a ſaying among them. Though Chriſt could command ſupplies
whenever he pleaſed, yet he would have the fragments gathered up.
When we are filled, we muſt remember that others want, and we may
want. Thoſe that would have wherewith to be charitable, muſt be pro-
vident. Had this broken meat been left upon the graſs, the beaſts and
fowls would have gathered it up ; but that which is fit to be meat for
men, is waſted and loſt, if it be thrown to the brute-creatures. Chriſt
did not order the broken meat to be gathered up, till all were filled; we
muſt not begin to hoard and lay up, till all is laid out that ought to be,
for that is withholding more than is meet. Mr. Baxter notes here,
“How much leſs ſhould we loſe God’s word, or helps, or our time, or
ſuch greater mercies 1” , - - .."
(2.) The obſervance of theſe orders; (v. 13.) They filled twelve
baskets with the fragments; which was an evidence not only of the truth
of the miracle, that they were fed, not with fancy, but with real food,
(witneſs thoſe remains,) but of the greatneſs of it; they were not only
filled, but there was all this over and above. See how large the divine
bounty is; it not only fills the cup, but makes it run over; bread enough,
and to ſpare, in our Father’s houſe. The fragments filled twelve baſkets,
one, for each diſciple ; they were thus repayed with intereſt for their
willingneſs to part with what they had for public ſervice; ſee 2 Chron.
31. 10. The Jews lay it as a law upon themſelves, when they have eaten
a meal, to be ſure to leave a piece of bread upon the table, upon which
the bleſfing after meat may reſt; for it is a curſe upon the wicked man,
(Job 20, 21.) that there shall none of his meat be left.
III. Here is the influence which this miracle had upon the people
who taſted of the benefit of it; (v. 14.) They ſaid, This is of a truth
that Prophet. Note, 1. Even the vulgar Jews with great aſſurance ex-
pećted the Meſſiah to come into the world, and to be a great Prophet.
They ſpeak here with aſſurance of his coming. The Phariſees deſpiſed
them as not knowing the law ; but, it ſhould ſeem, they knew more of
him that is the End of the law, than they did. 2. The miracles which
Chriſt wrought, did clearly demonſtrate that he was the Meſfiah promiſed,
a Teacher eome from God, the great Prophet, and could not but con-
vince the amazed ſpectators that this was he that ſhould come. 3. There
were many who were convinced he was that Prophet which ſhould come
into the world, who yet did not cordially receive his doćtrine, for they
did not continue in-it. Such a wretched incoherence and inconfiſtency
there is between the faculties of the corrupt unſanétified ſoul, that it is
poſſible for men to acknowledge that Chriſt is that Prophet, and yet to
turn a deaf ear to him. - - -
15. When Jeſus therefore perceived that they would
come and take him by force, to make him a king, he de-
parted again into a mountain himſelf alone. 16. And
when even was now come, his diſciples went down unto
the ſea, 17. And entered into a ſhip, and went over the
ſea toward Capernaum ; and it was now dark, and Jeſus
was not come to them. 18. And the ſea aroſe, by reaſon
of a great wind that blew. 19. So when they had rowed
about five and twenty or thirty furlongs, they ſee Jeſus
walking on the ſea, and drawing nigh unto the ſhip: and
they were afraid. 20. But he faith unto them, lt is I, be
not afraid. 21. Then they willingly received him into
the ſhip ; and immediately the ſhip was at the land whi.
ther they went.
Here is,
I. Chriſt’s retirement from the multitude. & &
1. Obſerve what induced him to retire ; becauſe he perceived that they
who acknowledged him to be that Prophet that ſhould come into the
world, would come, and take him by force, to make him a King, v. 15.
Now here we have an inſtance, - -
ST. John, VI.
\ ,
Chriſt walking on the Water.
1.) Of the irregular zeal of ſome of Chriſt's followers; nothing
would ſerve but they would make him a King. e
Now, [1..] This was an act of zeal for the honour of Chriſt, and
againſt the contempt which the ruling part of the Jewiſh church put upon
him. They were concerned to ſee ſo great a Benefactor to the world
ſo little eſteemed in it ; and therefore, ſince royal titles are counted the
moſt illuſtrious, they would make him a King, knowing that the Meſſiah
was to be a King ; and if a Prophet, like Moſes, then a ſovereign Prince
and Lawgiver, like him ; and if they cannot ſet him up upon the holy hill
of Zion, a mountain in Galilee ſhall ſerve for the preſent, Thoſe whom
Čhriſt has feaſted with the royal dainties of heaven, ſhould, in return for
his favour, make him their King, and ſet him upon the throne in their
ſouls : let him that has fed us, rule us. But, [2.] It was an irregular
zeal; for, First, It was grounded upon a miſtake concerning the nature
of Chriſt’s kingdom, as if it were to be of this world, and he muſt appear
with outward pomp, a crown on his head, and an army at his foot; ſuch
a king as this they would make him, which was as great a diſparagement
to his glory as it would be to lacker gold, or paint a ruby. ' Right no-
tions of Chriſt’s kingdom would keep us to right methods for the ad-
vancing of it. Secondly, It was excited by the love of the fleſh ; they
would make him their King, who could feed them ſo plentifully without
their toil, and ſave them from the curſe of “eating their bread in the
ſweat of their face.” Thirdly, It was intended to carry on a ſecular de-
fign; they hoped this might be a fair opportunity of ſhaking off the Ro-
man yoke which they were weary of. If they had one to head them,
who could vićtual an army cheaper than another could provide for a fa-
mily, they were ſure of the finews of the war, and could not fail of ſuc-
ceſs, and the recovery of their ancient liberties. Thus is religion often
proſtituted to a ſecular intereſt, and Chriſt is ſerved, only to ſerve a turn,
Rom. 16. 18. “Vix quaeritur Jéſits propter Jéſum, fed propter aliud-
Jeſus is uſually ſought after for ſomething elſe, not for his own ſake.”
Auguſt. Nay, Fourthly, It was a tumultuous, ſeditious attempt, and a
diſturbance of the public peace; it would make the country a ſeat of
war, and expoſe it to the reſentments of the Roman power. Fifthly, It
was contrary to the mind of our Lord Jeſus himſelf; for they would
take him by force, whether he would or no. Note, Thoſe who force ho-
nours upon Chriſt, which he has not required at their hands, diſpleaſe
him, and do him the greateſt diſhonour. They that ſay, I am of Christ,
in oppoſition to thoſe that are of Apollos and Cephas, (ſo making Chriſt
the Head of a party,) take him by force, to make him a 1&ing, contrary
to his own mind. - a ’
(2.) Here is an inſtance of the humility and ſelf-denial of the Lord
Jeſus, that, when they would have made him a King, he departed ; ſo
far was he from countenancing the defign, that he effectually quaſhed it,
Herein he has left a teſtimony, [I.] Againſt ambition and affectation of
worldly honour, to which he was perfeótly mortified, and has taught us
to be ſo. Had they come to take him by force, and make him a Pri-
ſoner, he could not have been more induſtrious to abſcond than he was
when they would make him a King. Let not us then covet to be the
idols of the crowd, nor be deſirous of vain-glory. [2.]. Againſt faction
and ſedition, treaſon and rebellion, and whatever tends to diſturb the
peace of kings and provinces. By this it appears that he was no enemy
to Caeſar, nor would have his followers be ſo, but the quiet in the
land ; that he would have his miniſters decline every thing that looks like
ſedition, or looks towards it, and improve their intereſt only for their
work’s ſake. - -
2, Obſerve whither he retired; he departed again into a mountain, sis
to ogos—into the mountain, the mountain where he had preached, (v. 3.)
whence he came down into the plain, to feed the people, and then re-
turned to it alone, to be private. Chriſt, though uſeful in the places of
concourſe, yet choſe ſometimes to be alone, to teach us to ſequeſter our-
ſelves from the world now and then, for the more free converſe with
God and our own ſouls; and never leſs alone, ſays the ſerious chriſ-
tian, than when alone. Public ſervices muſt not juſtle out private devo-
tl ODS.
II. Here is the diſciples’ diſtreſs at ſea. “They that go down to the
ſea in ſhips, theſe ſee the works of the Lord, for he raiſeth the ſtormy
wind,” Pſ. 107. 23. Apply that to theſe diſciples. - -
1. Here is their going down to the ſea in a ſhip; (v. H6, 17.) When
even was come, and they had done their day’s work, it was time to look
homeward, and therefore they went abroad, and ſet fail for Capernaum.
This they did by particular direction from their Maſter, with defign (as
it ſhould ſeem) to get them out of the way of the temptation of counte-
nancing thoſe that would have made him a King.
ST. JOHN, WI.
Chriſt's Diſcourſe with the Multitude.
2. Here is the stormy wind ariſing, and fulfilling the word of God.
They were Chriſt’s diſciples, and were now in the way of their duty, and
Chriſt was now in the mount praying for them ; and yet they were in |
this diſtreſs. The perils and ºff. of this preſent time may very well
conſiſt with our intereſt in Chriſt and his interceſſion. They had .
been feaſted at Chriſt's table ; but after the ſun-ſhine of comfort expect
a ſtorm. (i.) It was now dark ; this made the ſtorm more dangerous!
and uncomfortable. Sometimes the people of God are in trouble, and
cannot ſee their way out ; in the dark concerning the cauſe of the
trouble, concerning the deſign and tendency of it, and what the iſſue will
be. (2.) Jeſus was not come to them. When they were in that ſtorm,
(Matth. 8. 21.) Jeſus was with them ; but now their Beloved had with:
drawn himſelf, and was gone. The abſence of Chriſt is the great aggra-
vation of the troubles of chriſtians. (3.) The ſea aroſe by reaſon of a
great wind. It was calm and fair when they put to ſea, (they were not
ſo preſumptuous as to lanch out in a ſtorm,) but it aroſe when they were
at ſea. In times of tranquillity we muſt prepare for trouble, for it may
ariſe when we little think of it. Let it comfort good people, when they
happen to be in ſtorms at ſea, that the diſciples of Chriſt were ſo ; and
let the promiſes of a gracious God balance the threats of an angry ſea;
though in a ſtorm, and in the dark, they are no worſe off than Chriſt’s
diſciples were. Clouds and darkneſs ſometimes ſurround the children of
the light, and of the day.
3. Here is Chriſt's ſeaſonable approach to them when they were in
this peril, v. 19. They had rowed (being forced by the contrary winds
to betake themſelves to their oars) about twenty-five or thirty furlongs.
The Holy Spirit that indićted this, could have aſcertained the number of
furlongs preciſely, but that, being only circumſtantial, is left to be ex-
preſſed according to the conjećture of the penman. And when they
were got off a good way at ſea, they ſee Jeſus walking on the ſea. See
here, (1.) The power Chriſt has over the laws and cuſtoms of nature,
to control and diſpenſe with them at his pleaſure. It is natural for heavy
bodies to fink in water, but Chriſt walked upon the water as upon dry
land, which was more than Moſes’ dividing of the water, and walking
through the water. (2.) The concern Chriſt has for his diſciples in diſ-
treſs ; He drew nigh to the ſhip ; for therefore he walked upon the wa-
ter, as he rides upon the heavens, for the help of his people, Deut. 33.26.
He will not leave them comfortleſs when they ſeem to be toſſed with tem-
peſts, and not comforted. When they are baniſhed, as John, into remote
places, or ſhut up, as Paul and Silas, in cloſe places, he will find acceſs
to them, and will be nigh them. (3.) The relief Chriſt gives to his diſ-
ciples in their fears. They were afraid, more afraid of an apparition
(for ſo they ſuppoſed him to be) than of the winds and waves. It is
more terrible to wreſtle with the rulers of the darkneſs of this world than
with a tempeſtuous ſea. When they thought a daemon haunted them,
and perhaps was inſtrumental to raiſe the ſtorm, they were more terrified
than they had been while they ſaw nothing in it but what was natural.
Note, [1..] Our real diſtreſſes are often much increaſed by our imaginary
ones, the creatures of our own fancy. [2.] Even the approaches of
comfort and deliverance are often ſo miſconſtrued as to become the occa-
fions of fear and perplexity. We are often not only worſe frightened than
hurt, but then moſt frightened when we are ready to be helped. But
when they were in this fright, how affectionately did Chriſt filence their
fears with that compaſſionate word, (v. 20.) It is I, be not afraid!
Nothing is more powerful to convince finners than that word, I am Jºſus.
whom thou perſecuteſ; ; nothing more powerful to comfort ſaints than
this, “I am Jeſus whom thou loveſt; it is I that love thee, and ſeek thy,
good; be not afraid of me, nor of the ſtorm.” When trouble is nigh,
Chriſt is migh. -
4. Here is their ſpeedy arrival at the port they were bound for, v. 17.
(1.) They welcomed Chriſt into the ſhip; they willingly received him.
Note, Chriſt’s abſenting himſelf for a time, is but ſo much the more to
.endear himſelf, at his return, to his diſciples, who value his preſence above
any thing ; ſee Cant. 3. 4. (2.) Chriſt landed them ſafe at the ſhore;
“ Immediately the ſhip was at the land whither they went.” Note, [1..]
The ſhip of the church, in which the diſciples' of Chriſt have embarked
themſelves and their all, may be much ſhattered and diſtreſſed, yet it ſhall
come ſafe to the harbour at laſt ; toſſed at fea, but not loſt ; caſt down,
but not deſtroyed; the buſh burning, but not conſumed. [2.] The
power and preſence of the church's King ſhall expedite and facilitate her
deliverance, and conquer the difficulties which have baffled the ſkill and,
induſtry of all her other friends. The diſciples had rowed hard, but
could not make their point till they had got Chriſt in the ſhip, and then
the work was done ſuddenly. If we have received Chriſt Jeſus the Lord,
have received him willingly, though thc night be dark, and the wind
high, yet we may comfort ourſelves with this, we ſhall be at ſhore ſhortly,
and nearer to it than we think we are. Many a doubting ſoul is fetched
to heaven by a pleaſing ſurpriſe, or ever it is, aware.
22. The day following, when the people which ſtood
on the other ſide of the ſea, ſaw that there was no other
'boat there, ſave that one whereinto his diſciples were en-
tered, and that Jeſus went not with his diſciples into the
boat, but that his diſciples were gone away alone: 23.
(Howbeit there came other boats from Tiberias, nigh unto
the place where they did eat bread, after that the Lord
had given thanks :) 24. When the people therefore ſaw
that Jeſus was not there, neither his diſciples, they alſo
took ſhipping, and came to Capernaum, ſeeking for Jeſus.
25. And when they had found him on the other ſide of
the ſea, they ſaid unto him, Rabbi, when cameft thou hi.
ther 26. Jeſus anſwered them, and ſaid, Verily verily
I ſay unto you, Ye ſeek me, not becauſe ye ſaw the miracles,
but becauſe ye did eat of the loaves, and were filled. 27.
Labour not for the meat which periſheth, but for that
meat which endureth unto everlaſting life, which the Son
of man ſhall give unto you : for him hath God the Father
ſealed. - .
In theſe verſes, we have, - - \
I. The careful inquiry which the people made after Chriſt, v. 23,
24. They ſaw the diſciples go to ſea, they ſaw Chriſt retire to the
mountain, probably, with an intimation that he defired to be private for
ſome time; but, their hearts being ſet upon it to make him a Åing, they
way-laid his return ; and, the day following, the hot fit of their zeal ſtill
continuing, s g -
1. They are here much at a loſs for him; he was gone, and they wot
not what was become of him ; they ſaw there was no other boat there,
but that in which the diſciples went off, Providence ſo ordering it for
the confirming of the miracle of his walking on the ſea, for there was no
boat for him to go in. They obſerved alſo, that Jeſus did not go with
his diſciples, but that they went off alone, and had left him among them
on their fide of the water. Note, Thoſe that would find Chriſt, muſt
diligently obſerve all his motions, and learn to underſtand the tokens of
his preſence and abſence, that they may ſteer accordingly. s
2. They are very industrious in ſeeking him. They ſearched the
places thereabouts, and when they ſaw that Jeſus was not there, nor his diſ.
ciples, (neither he, nor any one that could give tidings of him,) they re-
ſolved to ſearch elſewhere. Note, Thoſe that would find Chriſt, muſt
accompliſh a diligent ſearch ; muſt ſeek till they find; muſt go from ſea
to ſea, to ſeek the word of God, rather than live without it. And thoſe
whom Chriſt has feaſted with the bread of life, ſhould have their ſouls
carried out in earneſt defires toward him. . Much would have more, in
communion with Chriſt. Now, (1.) They reſolved to go to Capernaum,
in queſt of him ; there were his head-quarters, where he uſually refided.
Thither his diſciples were gone, and they knew he would not be long ab-
ſent from them; they that would find Chriſt, muſt go forth by the foot-
ſteps of the flock. (2.) Providence favoured them with an opportunity
of going thither by ſea, which was the ſpeedieſt way : for there came
other boats from Tiberias, that lay further off upon the ſame ſhore, nigh,
though not ſo nigh to the place where they did eat bread, in which they
might ſoon make a trip to Capernaum, arid, probably, the boats were
bound for that port. Note, Thoſe that in fincerity ſeek Chriſt, and
ſeek opportunities of converſe with him, are commonly owned and aſ-
fifted by Providence in thoſe purſuits. The evangeliſt, having occaſion
to mention their eating the multiplied bread, adds, after that the Lord had
given thanks, v. 11. So much were the diſciples affected with their
Maſter’s giving thanks, that they can never forget the impreſſions made
upon them by it, but took a pleaſure in remembering the gracious
words that then proceeded out of his mouth. That was the grace and
beauty of that meal, and made it remarkable ; their hearts burned within
them.
3. They laid hold on the opportunity that offered itſelf, and “ they
alſo took ſhipping, and came to Capernaum, ſeeking for Jeſus.” They did
- * - • . . - :::::: ;...&#3:34: - *
not defer, in hopes to ſee him again on this ſide the water; but their con-
vićtions being ſtrong, and their deſires warm, they followed him preſently,
Good motions are often cruſhed, and come to nothing, for want of being
prºſecuted in time. They came to Capernaum, and, for sº that ap-
ears, theſe unfound hypocritical followers of Chriſt had a calm and plea-.
}. paſſage, while his fincere diſciples had a rough and stormy one. It
is not ſtrange if it fare worſt with the beſt men in this evil world. They
came, ſeeking Jeſus. Note, Thoſe that would find Chriſt, and find com-
fort in him, muſt be willing to take pains, and, as thoſe here, compaſs
ſea and land, to ſeek and ſerve him who came from heaven to earth, to
feek and ſave us. . - -
II. The ſucceſs of this inquiry; (v. 25.) “ They found him on the
other fide of the ſea.” Note, Chriſt will be found of thoſe that ſeek
him, firſt or laſt ; and it is worth while to croſs a ſea, may to go “from
ſea to ſea, and from the river to the ends of the earth,” to ſeek Chriſt, if
we may but find him at laſt. Thoſe people appeared afterward to be
unfound, and not ačtuated by any good principle, and yet were thus
zealous. Note, Hypocrites may be very forward in their attendance on |
God’s ordinances. If men have no more to ſhew for their love to Chriſt,
'than their running after ſermons and prayers, and their pangs of affec- |
tion to good preaching, they have reaſon to ſuſpect themſelves no better |
than this eager crowd. But though theſe people were no better prin-
cipled, and Chriſt knew it, yet he was willing to be found of them, and
admitted them into fellowſhip with him; if we could know the hearts |
of hypocrites, yet, while their profeſſion is plauſible, we muſt not ex-
clude them our
hearts. - .
III. The queſtion they put to him when they found him; Rabbi,
when camest thou hither P It ſhould ſeem by v. 59. that they found him
in the ſynagogue. They knew that was the likelieſt place to ſeek Chriſt
in, for it was his custom to attend public aſſemblies for religious worſhip,
Luke 4. 16. Note, Chriſt muſt be ſought, and will be found, in the
congregations of his people, and in the adminiſtration of his ordinances;
public worſhip is what Chriſt chooſes to own, and grace with his preſence
and the manifeſtations of himſelf. There they found him, and all they
had to ſay to him, was, Rabbi, when cameſ: thou hither P They ſaw he
would not be made a King, and therefore ſay no more of that, but call
him Rabbi, their Teacher. Their inquiry refers not only to the time,
but to the manner, of his conveying himſelf thither; not only When,
but, “ How, cameſt thou hither ;” for there was no boat for him to
come in. They were curious in aſking concerning Chriſt's motions, but
not ſolicitous to obſerve their own. - -
IV. The anſwer Chriſt gave them, not direét to their queſtion. What
was it to them, when, and how, he came thither ? But ſuch an anſwer
as their caſe required. t
I. He diſcovers the corrupt principle that they acted from, in their
following of him ; (v. 26.) “ Perily verily I ſay unto you, I that ſearch
the heart, and know what is in man, I the Amen, the faithful Witneſs,
Rev. 3, 14, 15. Teſtek me, that is well, but it is not from a good princi-
ple.” Chriſt knows not only what we do, but why we do it. Theſe
followed Chriſt, (1.) Not for his doćtrine's ſake; not becauſe ye ſaw the
miracles. The miracles were the great confirmation of his doćtrine;
Nicodemus ſought for him, for the ſake of them, (ch. 3. 2.) and argued
from the power of his works, to the truth of his word; but theſe here
were ſo ſtupid and mindleſs, that they never confidered that. But, (2.) |
It was for their own bellies' ſake; becauſe ye did eat of the loaves and
were filled; not becauſe he taught them, but becauſe he fed them. He
had given them, [1..] A full meal’s meat ; They did eat, and were filled ;
and ſome of them perhaps were ſo poor, that they had not known of a
long time before now, what it was to have enough to eat and leave.
2.] A dainly meal’s meat ; it is probable that, as the miraculous wine
was the beſt wine, ſo was the miraculous food more than uſually plea-
fant. [3.] A cheap meal’s meat, that coſt them nothing ; no reckon-
ing was brought in. Note, Many follow Chriſt for loaves and not for
bove. ... Thus they do, who aim at ſecular advantages in their profeſſion
of religion, and follow it, becauſe by this craft they got their prefer-
II] ent S.
pećting Chriſt, what a gainful concern we have made of it ! ſaid one of
the Popes : theſe people complimented Chriſt with Rabbi, and ſhewed
him great reſpect, yet be told them thus faithfully of their hypocriſy;
his miniſters muſt hence learn not to flatter thoſe that flatter them, nor
to be bribed by fair words, but to give faithful reproofs where there is
cauſe for them ; nor cry peace to all that cry rabbi to them.
St. JoHN, vi.
Chriſt’s Diſcourſe with the Multitude.
- ‘ ‘r ... . - \
meat that endures to everlaſting life.” He had diſcourſed with the wo.
man of Samariášuščer the firmilitäde of water, here he ſpeaks of the ſame
things under the ſimilitädelpf meat, taking occaſion from the loaves they
had eaten. His deſignis, … . " tº r + , , ~ * * ,
(1:) To moderate our worldly purſuits ; Labour not for the meat that
perishes. . This does not forbid honeſt labour for food convenient,
2. Theſſ. 3. 12. But we muſt not make the things of this world ou.
chief care and concern. Note, [1..] The things of the world are meat
that perishes. Worldly wealth, honour and pleaſure, theſe are 'meat;
they feed the fancy, and many times that is all, and fill the belly, things
communion, much leſs when we do not know their |
“Quanti profuit nobis haec fabula de Chriſto–This fable reſ. |
2. He directs them to better principles; (v. 27.) “ Labour for that |
which men hunger after as meat, and glut themſelves with, and which a.
carnal heart, as long as they laſt, may make a ſhift to live upon; but
they perish, are of a periſhing nature, wither of themſelves, and are ex-
poſed to a thouſand accidents; thoſe that have the largeſt ſhare of them,
are not ſure to have them while they live, but are ſure to leave them and .
loſe them when they die., [2.] It is therefore folly for us inordinately
to labour after them. First, We muſt not labour in religion, nor work
the works thereof, for this perishing meat, with an eye to this ; muſt
not make our religion ſubſervient to a worldly intereſt, nor aim at ſecular
advantages in ſacred exerciſes. Secondly, We muſt not at all labºur for
this meat; that is, we muſt not make theſe periſhing things our chief
good, nor make our care and pains about them our chief buſineſs; In Ot.
ſeek thoſe things first and most, Prov. 23.45. . . .
(2.) To quicken and excite our gracious purſuits; “Beſtow your
pains to better purpoſe, and labour for that meat which belongs to the
ſoul.” Of which he ſhews, -
[1..] That it is unſpeakably deſirable ; it is meat which endures to ever.
| lasting life; it is a happineſs which will laſt as long as we muſt, which,
not only itſelf endures eternally, but will nouriſh us up to everlaſting life.
| The bleſfings of the new covenant are our preparative for eternal life,
our preſervative to it, and the pledge and earneſt of it. - *
[2.] It is undoubtedly attainable. Shall all the treaſures of the world:
be ranſacked, and all the fruits of the earth gathered together, to furniſh.
us with proviſions that will laſt to eternity ? No, The ſea ſaith, It is not
in me; among all the treaſures hid in the ſand, it cannot be gotten for
gold 3 but it is that , which the Son of man shall give ; nº 2. either
which meat, or which life, the Son of man ſhall give. Obſervé here,
First, Who gives this meat; the Son of man, the great Houſeholder
and Maſter of the ſtores, who is intruſted with the adminiſtration of the:
kingdom of God among men, and the diſpenſation of the gifts graces
and comforts of that kingdom, and has power to give eternal life, with.
all the means of it, and preparations for it. We are bid to labour for it,
as if it were to be got by our own induſtry, and ſold upon that valuablé.
confideration, as the heathen ſaid, “Dii laboribus omnia vendunt—The
Gods fell all advantages to the induſtrious.” But when we have la-
boured ever ſo much for it, we have not merited it as our hire, but the
Son of man gives it. And what more free than gift : It is an encourage-
ment; that he who has the giving of it, is the Son of man, for then we
may hope the ſons of men that ſeek it, and labour for it, ſhall not fail to:
have it. Secondly, What authority he has to give it; for him has God,
the Father ſealed, reloy ycº o Floºng so peoylasy, o Geos for him the Father has,
Jealed (proved and evidenced) to be God; ſo ſome read it; he has del
clared him to be the Son of God with power. He has ſºaled him, that
is, has given him full authority to deal between God and man, as God’s
4mbaſſador to man, and man’s Interceſſor with God; and has proved his
commiſſion by miracles; having given him authority, he has given us aſ:
,ſurance of it ; having intruſted him with unlimited powers, he has ſatisfied.
us with undoubted proofs of them ; ſo that as he might go on with con-
fidence in his undertaking for üs, ſo may we in our reſignations to him.
God the Father ſealed him with the Spirit that reſted on him, by the
voice from heaven, by the teſtimony he bore to him in figns and wonders.
Divine revelation is perfeóted in him, in him the vision and prophecy is.
Jealed up, (Dan. 9. 24.) to him all believers Jeal that he is true,
(ch. 3. 33.) and in him they are all ſealed, 2 Cor. i. 22. -
28. Then ſaid they unto him, What ſhall we do, that
we might work the works of God? 29. Jeſus anſwered.
and ſaid unto them, This is the work of God, that ye be-
lieve on him whom he hath ſent. 30. They ſaid there-
fore unto him, What ſign ſheweſt thou then, that we may
fee, and believe thee: What doſt thou work? 31. Our
Fathers did eat manna in the deſert; as it is written, He
ST, JOHN, WI.
Chriſt's Diſcourſe with the Multitude.
gave them bread from heaven to eat. 32. Then Jeſus ſaid
unto them, Verily verily I ſay unto you, Moſes gave you.
not that bread from heaven: but my Father giveth you the
true bread from heaven. 33. For the bread of God is he
which cometh down from heaven, and giveth life unto the
world. 34. Then ſaid they unto him, Lord, evermore
give us this bread. 35. And Jeſus ſaid unto them, I am
the bread of life, he that cometh to me, ſhall never hunger;
and he that believeth on me ſhall never thirſt. 36. But I
ſaid unto you, that ye alſo have ſeen me and believe not.
37. All that the Father giveth me, ſhall come to me: and
him that cometh to me, I will in no wiſe caſt out. 38. For
I came down from heaven, not to do mine own will, but
the will of him that ſent me. 39. And this is the Fa-
ther’s will which hath ſent me, that of all which he hath
given me, I ſhould loſe nothing, but ſhould raiſe it up again
at the laſt day. 40. And this is the will of him that ſent
me, that every one which ſeeth the Son, and believeth on
him, may have everlaſting life : and I will raiſe him up at
the laſt day. 41. The Jews then murmured at him, be-
cauſe he ſaid, I am the bread which came down from
heaven. 42. And they ſaid, Is not this Jeſus the ſon of
Joſeph, whoſe father and mother we know ; How is it
then that he faith, I came down from heaven; 43. Jeſus
therefore anſwered and ſaid unto them, Murmur not among
yourſelves. 44. No man can come to me, except the Fa-
ther which hath ſent me, draw him : and I will raiſe him
up at the laſt day. 45. It is written in the prophets,
And they ſhall be all taught of God. Every man there-
fore that hath heard, and hath learned of the Father,
cometh unto me. 46. Not that any man hath ſeen the
Father, ſave he which is of God, he hath ſeen the Father.
47. Verily verily I ſay unto you, He that believeth on me,
hath everlaſting life. 48, I am that bread of life. , 49.
Your fathers did eat manna in the wilderneſs, and are
dead. 50. This is the bread which cometh down from
heaven, that a man may eat thereof, and not die. 51. I
am the living bread, which came down from heaven: if
any man eat of this bread, he ſhall live for ever: and the
bread that I will give is my fleſh, which I will give for the
life of the world. 52. The Jews therefore ſtrove among
themſelves, ſaying, How can this man give us his fleſh to
eat P 53. Then Jeſus ſaid unto them, Verily verily I ſay
unto you, Except ye eat the fleſh of the Son of man, and
drink his blood, ye have no life in you. , 54. Whoſo
eateth my fleſh, and drinketh my blood, hath eternal life,
and I will raiſe him up at the laſt day. 55, For my fleſh
is meat indeed, and my blood is drink indeed. 56. He
that eateth my fleſh, and drinketh my blood, dwelleth in
me, and I in him, 57. As the living Father hath ſent me,
and I live by the Father : ſo he that eateth me, even he
ſhall live by me, 58. This is that bread, which came
down from heaven : not as your fathers did eat manna,
and are dead; he that eateth of this bread, ſhalf live for
ever. 59. Theſe things ſaid he in the ſynagogue, as he
taught in Capernaum.
Whether this conference with the Capernaites, in whoſe ſynagogue
Chriſt now was, or with thoſe who came from the other fide of the ſea,
is not certain, or material; however, it is an inſtance of Chriſt’s conde-
ſoenſion, that he gave them leave to aſk him queſtions, and did not re-
Vol. IV, No. 87.
ſent the interruption as an affront, no not from his common hearers,
though not his immediate followers. Thoſe that would be apt to teach,
muſt be ſwift to hear, and ſtudy to anſwer. It is the wiſdom of teachérs,
when they are aſked even impertinent, unprofitable queſtions, from thence
to take occaſion to anſwer that which is profitable, that the queſtion may
be reječted, but not the requeſt. Now, * , , .
I. Chriſt having told them that they muſt work for the meat he ſpoke
| of, muſt labour for it, they inquire what work they muſt do, and he an-
ſwers them, v. 28, 29. ~ * - * *
1. Their inquiry was pertinent enough ; (v. 28.) “What ſhall we do,
that we may work the works of God 2’” Some underſtand it as a pert --
queſtion; “What works of God can we do more and better than thoſe
we do in obedience to the law of Moſes * But I rather take it as a
humble ſerious queſtion, ſpeaking them to be, at leaſt for the preſent, in
a good mind, and willing to know and do the duty ; and I take it that
they who aſked this queſtion How and What, (v. 30.) and made that
requeſt, (v. 34.) were not the ſame perſons with thoſe that murmured,
(v. 41, 42.) and ſtrove, (v. 52.) for thoſe are expreſsly called the Jews,
which came out of Judea (for thoſe were ſtrićtly called Jews) to cavil,
whereas theſe were of Galilee, and came to be taught. This queſtion
here intimates that they were convinced that they who would obtain this
everlaſting meat, (1.) They muſt aim to do ſomething great. They who
look high in their expectations, and hope to enjoy the glory of God, muſt
aim high in thoſe endeavours, and ſtudy to do the works of God, works
which he requires, and will accept of, works of God, diſtinguiſhed from
the works of worldly men in their worldly purſuits. It is not enough
to ſpeak the words of God, but we muſt do the works of God. (2.)
That they muſt be willing to do any thing ; What shall we do P Lord,
I am ready to do whatever thou appointeſt, though ever ſo diſpleaſing to
fleſh and blood, Aëts 9, 6. - 4.
2. Chriſt’s anſwer was plain enough ; (v. 29.) This is the work gſ
God, that ye believe. Note, (1.) The work of faith is the work of
God. They inquire after the works of God, (in the plural number,)
being careful about many things ; but Chriſt directs them to one work,
which includes all, the one thing needful, that ye believe, which ſuper-
ſedes all the works of the ceremonial law; the work which is neceſſary to
the acceptance of all the other works, and which produces them, for
without faith you cannot pleaſe God. It is God’s work, for it is of his
working in us, it ſubjećts the ſoul to his working on us, and quickens the
ſoul in working for him. (2.) That faith is the work of God, which
cloſes with Chriſt, and relies upon him. It is to believe on him as one
whom God hath /ēnt, as God’s Commiſſioner in the great affair of peace
between God and man, and as ſuch to rest upon him, and reſign ourſelves
to him. See ch. 14. 1. . . f
II. Chriſt having told them that the Son of man would give them
this meat, they inquire concerning him, and he anſwers their inquiry.
1. Their inquiry is after a sign : (v. 30.) What sign, shewest thou ?
Thus far they were right, that, fince he required them to give him
credit, he ſhould produce his credentials, and make it out by miracle that:
he was ſent of God. Moſes having confirmed his miſſion by signs, it was
requiſite that Chriſt, who came to ſet aſide the ceremonial law, ſhould in
like manner confirm his ; “ What dost thou work : What doſt thou drive
at 2 What laſting charaćters of a divine power doſt thou defign to leave
upon thy doćtrine º’ But herein they miſſed it, (1.) That they over-
looked the many miracles which they had ſeen wrought by him, and
which amounted to an abundant proof of his divine miſſion. Is this a
time of day to aſk, “What figm ſheweſt thou?” eſpecially at Capernaum,
the staple of miracles, where he had done ſo many mighty works, signs ſo
fignificant of his office and undertaking Were not theſe very perſons
but the other day miraculouſly fed by him 2 None ſo blind as they that
will not ſee; for they may be ſo blind as to queſtion whether it be day
or no, when the ſun ſhines in their faces. (2.) That they preferred the
miraculous feeding of Iſrael in the wilderneſs before all the miracles
Chriſt wrought.; (v. 31.) Our fathers did eat manua u, the deſert ; and
to ſtrengthen the obječtion, they quote a ſcripture for it 3 He gave them
bread from heaven; (taken from Pſ 78. 24.) he gave them ºf the corn of
heaven. What a good uſe might be made of this ſtory which they here
refer to It was a memorable inſtance of God’s power and goodneſs,
often mentioned to the glory of God ; (Neh. 9. 20, 21.) yet ſee how
theſe people perverted it, and made an ill uſe of it. * .
[1.j Čhrāt reproved them for their fondneſs of the miraculous bread,
and bid them not ſet their hearts upon meat which perisheth; “Why,”
ſay they, “ meat for the belly was the great good thing that God gave
to our fathers in the deſert; and why ſhould not we then labour for
. . . . . . zºº. 7 *, *
: '... } . . . . ; “A '33. . ; (ii c. fit iſſ.,
ST. JOHN, WI.
Chriſt’s Diſcourſe with the Multitude.
that meat? If God made nuch of them, why ſhould not ſwe beforothoſe || bhildren's, Brewdºr. The Levitical ſacrifices are called the bread of God,
that will make much of us * : , ; ; ) iſ a pºi: c.33 silo ſtºv iſ .triot'.
… [2.]-Chriſt had fed, five thouſand men with five loaves; and had given
them that as one ſign, to prove him ſent of God; but, under colour of
magnifying the miracles of Moſes, they tacitly undervalties that miracle
of Chriſt, and evade the evidence of it. Chriſt ‘fed his thouſatids; but
Moſes his hundred thouſands; Chriſt fed them but once, and thentire-
proved thoſe who followed him in hope to be ſtill fed, and put them off
with a diſcourſe of ſpiritual food; but Moſes fed his followers forty
years, and miracles were not their rarities, but their daily bread : Chriſt
fed them with bread out of the earth, barley-bread, and fiſhes out of the
Jea; but Möfes fed Iſrael with bread from heaven, angels' food. Thus
big did theſe Jews talk of the manna which their fathers did eat ; but
their fathers had ſlighted it, as much as they did now the barley-loaves,
and called it light bread, Numb. 21. 5. Thus apt are we to ſlight and
overlook the appearances of God’s power and grace in our own times,
while we pretend to admire the wonders which our fathers told us of
Suppoſe this miracle of Chriſt was out-done by that of Moſes, yet there
were other inſtances in which Chriſt’s miracles out-ſhone his ; and be-
'ſides, all true miracles prove a divine doćtrine, though not equally illuſ-
*rious in the circumſtances, which were ever diversifted according as the
(occaſion did require. As much as the manna excelled the barley-loaves,
iſo, much, and much more, did the doćtrine of Chriſt excel the 1aw of
Moſes, and his heavenly inſtitutions the carnal ordinances of that diſpen-
ſation. - -
2. Here is Chriſt’s reply to this inquiry; wherein, -
(1.) He rectifies their miſtake concerning the typical manna. It was
true, their fathers did eat manna in the deſert. But, [1..] It was not
Moſes that gave it them, nor were they obliged to him for it : he was
but the inſtrument, and therefore they muſt look beyond him to God.
We do not find that Moſes did ſo much as pray to God for the manna ;
and he ſpake unadviſedly, when he ſaid, Muſt we fetch water out of the
rock 2 Moſes gave them not either that bread, or that water. [2.] It
was not giveſ them, as they imagined, from heaven, from the higheſt
heavens, but only from the clouds, and therefore not ſo much excelling
that which had its riſe from the earth, as they thought. Becauſe the
ſcripture ſaith, He gave them bread from heaven, it does not follow
that it was heavenly bread, or was intended to be the nouriſhment of ſouls.
Miſunderſtanding ſcripture-language occaſions many miſtakes in the
things of God.
(2.) He informs them concerning the true Manna, of which that was
a type; “But my Father giveth you the true Bread from heaven;"
that which is truly and properly the Bread from heaven, of which that
was but a ſhadow and figure, is now given, not to your fathers, who are
dead and gone, but to 3/ou of this preſent age, for whom the better things
were reſerved : he is now giving you that Breadfrom heaven, which is
truly ſo called. As much as the throne of God’s glory is above the
clouds of the air, ſo much doth the ſpiritual Bread of the everlaſting
goſpel excel the manna. In calling God his Father, he ſpeaks himſelf
greater than Moſes; for Moſes was faithful but as a ſervant, Chriſt as a
Son, Heb. 3. 5. +
Now this obječtion of their’s concerning the manna, gave further oc-
caſion to Chriſt to diſcourſe of himſelf under the fimilitude of bread, and
of believing under the fimilitude of eating and drinking ; to which, to-
gether with his putting of both together in the eating of his flesh, and
drinking of his blood, and with the remarks made upon it by the hearers,
the reſt of this conference may be reduced.
[1..] Chriſt, having ſpoken of himſelf as the great Gift of God, and the
true Bread, (v. 32.) largely explains and confirms this, that we may
rightly know him.
Firſt, He here ſhews that he is the true Bread ; this he repeats again
and again, v. 33, 35, 48.51. Obſerve,
1. That Chriſt is Bread ; is, that to the ſoul, which bread is to the
body, nouriſhes and ſupports the ſpiritual life, (is the Staff of it,) as
bread does the bodily life; it is the staff of life. The doćtrine of the
goſpel concerning Chriſt; that he is the Mediator between God and
man, that he is our Peace, our Righteouſneſs, our Redeemer; by theſe
things do men live. Our bodies could better live without food than our
fouls without Chriſt. Bread-corn is bruiſed ; (Iſa. 28. 28.) ſo was
Chriſt ; he was born at Bethlehem, the houſe of bread, and typified by
the shew-bread.
2. That he is the Bread of God, (v. 83.) divine Bread; it is he that
is of God; (v. 46.) Bread which my Father gives, (v. 32.) which he
has made to be the Food of our ſouls; the Bread of God's family, his
N
|
|
| and to them that believe Chriſt is precious.
{Lévô241,2}, 22.) and Chriſt is the great Sacrifice; Chriſt, in his word
andlordinances; the Feaſt-upon the 'ſacrifice. . . . :
ov,8..Thatthé is the Bread of life, (v. 35, and again, v. 48.) that Bread
of life, alluding to the tree of life in the midſt of the garden of Eden,
which was to Adam the ſeal of that part of the covenant, Do this, dhd
live, of which he might éat, and live.: Chriſt is the Bread of life, for he
is the Fruit of the tree of life. (I.) He is the living Bread; (ſo he
explains himſelf, v. 51.) I am the living Bread. Bread is itſelf a dead
thing, and, nouriſhes not but by the help of the faculties of a living
body; but Chriſt is himſelf living Bread, and nouriſhes by his own
power. Manna was a dead thing ; if kept but one night, it putrefied,
and bred worms; but Chriſt is ever living, everlaſting Bread, that never
moulds, or waxes old. The doćtrine of Chriſt crucified, is now, as
ſtrengthening and comforting to a believer as ever it was, and his media-
tion ſtill of as much value and efficacy as ever, (2.) He gives life unto
the world, (v. 33.) ſpiritual and eternal life; the life of the ſoul in union
and communion with God here, and in the viſion and fruition of him
hereafter ; a life that includes in it all happineſs. The manna did only
preſerve and ſupport life, did not preſerve and perpetuate life, much leſs
reſtore it ; but Chriſt gives life to thoſe that were dead in fin. The
manna was ordained only for the life of the Iſraelites, but Chriſt is
given for the life of the world; none are excluded from the benefit of this
Bread, but ſuch as exclude themſelves. Chriſt came to put life into the
minds of men; principles produćtive of acceptable performances.
4. That he is the “ Bread which came down from heaven ;” this is
often repeated here, v. 33, 50, 51, 58. This denotes, (1.) The divi-
nity of Chriſt’s perſon. As God, he had a being in heaven, whence he
came to take our nature upon him ; I came down from heaven ; whence
we may infer his antiquity, he was in the beginning with God; his
ability, for heaven is the firmament of power ; and his authority, he
came with a divine commiſſion. (2.) The divine original of all that
good which flows to us through him. He comes, not only Kola Gas—
that came down, (v. 51.) but xxlzézivoy—that comes down ; he is deſcend-
ing, denoting a conſtant communication of light, life, and love, from God
to believers through Chriſt, as the manna deſcended daily ; ſee Eph. 1, 3.
“Omnia deſuper—All things from above.” - -
5. That he is that Bread of which the manna was a type and figure,
§: 58.) that Bread, the true Bread, v. 32. As the Rock that they
rank of, was Chriſt, ſo was the Manna they ate of, Jpiritual Bread,
I Cor. 10.3, 4. Manna was given to Iſrael; ſo Chriſt to the ſpiritual
Iſrael. There was manna enough for them all; ſo in Chriſt a fulneſs of
grace for all believers ; he that gathers much of this manna, will have
none to ſpare, when he comes to uſe it ; and he that gathers, little, when
his grace comes to be perfected in glory, ſhall find that he has no lack.
Manna was to be gathered in the morning ; and thoſe that would find
Chriſt, muſt ſeek him early. Manna was ſweet, and, as the author of the
Wiſdom of Solomon tells us, (ch, 16. 20.) was agreeable to every palate;
Iſrael lived upon manna till
they came to Canaan ; and Chriſt is our Life. There was a memorial
of the manna preſerved in the ark ; ſo of Chriſt in the Lord's ſupper, as
the Food of ſouls.
Secondly, He here, ſhews what his undertaking was, and what his er-
rand into the world. Laying aſide the metaphor, he ſpeaks plainly, and
ſpeaks no proverb, giving us an account of his buſineſs among men,
v. 38...4.0. -
1. He aſſures us, in general, that he came from heaven upon his
Father’s buſineſs; (v. 38.) not to “do his own will, but the will of him
that ſent him.”. He came from heaven, which ſpeaks him an intelligent
aćtive Being, who voluntarily deſcended to this lower world, a long
journey, and a great ſtep downward, confidering the glories of the world
he came from, and the calamities of the world he came to ; we ma
well aſk with wonder, “What moved him to ſuch an expedition º’’ He
tells us here, that he came to do, not his own will, but the will of his
Father ; not that he had any will that ſtood in competition with the will
of his Father, but they to whom he ſpake, ſuſpected he might; “No,”
faith he, “my own will is not the ſpring I act from, nor the rule I go
by, but I am come to do the will of him that ſent me.” That is, (1.) Chriſt
did not come into the world as a private perſon, that aćts for himſelf
only, but under a public character, to act for others as an Ambaſſador,
or Plenipotentiary, authorized by a public commiſſion; he came into
the world as God’s great Agent, and the world’s great Phyſician. It
was not any private buſineſs that brought him hither, but he came to ſettle
affairs between parties no leſs conſiderable than the great Creator, and
S.T. JOHN, WI.
Chriſt's Diſcourſe with the Multitude.
the whole creation. (2.) Chriſt, when he was inſthey world, did not
carry on any private deſigns, nor had any ſeparate intekºff at all, diſtinét
from their’s for whom he aâted.” The ſcope of his whole life was to ||
glorify God, and do good to men; he therefore-never conſulted his own |
eaſe, ſafety, or quiet jºbut, when he was to lay: down his life; though
he had a human nature which ſtartked at it, he ſet:afide the confideration
of that, and reſolved his will as Man into the will of God; Not as I will,
but as thou wilt. - . . . . ..
came to do ; he here declares the decree, the inſtructions he was to purſue.
(1.) The private inſtructions given to Chriſt, that he ſhould be ſure
to ſave all the choſen remnant ; and this is the covenant of redemption
between the Father, and the Son; (v. 38.) “ This is the Father’s will,
who hath ſent me; this is the charge I am intruſted with, that of all which
he hath given me I should loſe none.” ->
. . Note, [1..] There is a certain number of the children of men, given
by the Father to Jeſus Chriſt, to be his care, and ſo to be to him for a
name and a praiſe; given him for an inheritance, for a poſſeſſion. Let
him do all that for them, which their cafe requires; teach them, and
Sheal them, pay their debt, and plead their cauſe, prepare them for, and
preſerve them to, eternal life, and then let him make his beſt of them. The
Father might diſpoſe of them as he pleaſed : as creatures their lives and
beings were delivered from him ; as finners, their lives and beings were
forfeited to him ; he might have ſold them for the ſatisfaction of his juſ.
tice, and delivered them to the tormentors ; but he pitched upon them
to be the monuments of his mercy, and delivered them to the Saviour.
Thoſe whom God choſe to be the objećts of his ſpecial love, he lodged
as a truſt in the hands of Chriſt. \
[2.] Jeſus Chriſt has undertaken that he will loſe none of thoſe that
were thus given him of the Father. The many ſons whom he was to
bring to glory, ſhall all be forth-coming, and none of them miſfing, Matth.
18. 14. None of them ſhall be loſt for want of a ſufficient price to pur-
chaſe them, or ſufficient grace to ſanétify them. “If I bring him not
unto thee, and ſet him before thee, let me bear the blame for ever,”
Gen. 43. 9. * . -
[3.] Chriſt’s undertaking for thoſe that are given him, extends to
the reſurre&tion of their bodies ; I will raiſe it up again at the laſt day;
which ſuppoſes all that goes before, but this is to crown and complete
the undertaking ; the body is a part of the man, and therefore a part
of Chriſt’s purchaſe and charge ; it pertains to the promiſes, and there-
fore it ſhall not be lost. The undertaking is not only that he ſhall loſé
none, no perſon, but that he ſhall loſe nothing, no part of the perſon, and
therefore not the body. Chriſt’s undertaking will never be accompliſhed
till the reſurre&tion, when the ſouls and bodies of the ſaints ſhall be re-
united and gathered to Chriſt, that he may preſent them to the Father;
“ Behold I, and the children that thou haſt given me,” Heb. 2. 13.
2 Tim. 1. 12. -
[4.] The ſpring and original of all this, is the ſovereign will of God;
the counſels of his will, according to which he works all this. This was
the commandment he gave to his Son, when he ſent him into the world,
and to which the Son always had an eye.
(2.) The public instructions which were to be given to the children
of men, in what way, and upon what terms, they might obtain ſalvation
by Chriſt; and this is the covenant of grace between God, and man. Who
the particular perſons were, that were given to Chriſt, is a ſecret ; The
Lord knows them that are his, we do not, nor is it fit we ſhould ; but,
though their names are concealed, their charaćters are publiſhed. An
offer is made of life and happineſs upon goſpel-terms, that by it thoſe
that were given to Chriſt, might be brought to him, and others left in-
excuſable; (v. 40.) “ This is the will, the revealed will of him that ſent
me; the method agreed upon, upon which to proceed with the children
of men, that every one, Jew or Gentile, that ſees the Son, and believes on
him, may have everlaſting life, and I will raiſe him tºp.” This is gºſpel
indeed, good news. -
Is it not reviving to hear this [1..] That eternal life may be had, if
it be not our own fault ; that, whereas, upon the fin of the firſt Adam,
the way of the tree of life was blocked up, by the grace of the ſecond
Adam it is laid open again. The crown of glory is ſet before us as the
prize of our high calling, which we may run for and obtain.
Every one may have it. This goſpel is to be preached, this offer
made, to all, and none can ſay, “It belongs not to me,” Rev. 22. 17.
[3.] This everlaſting life is ſure to all thoſe who believe in Chriſt, and
to them only. He that ſees the Son, and believes on him, ſhall be ſaved.
Some underſtand this ſeeing as a limitation of this condition of ſalvation
[2.]
|
believed; have known Chriſt, and yet not truſted in him.
- - - - 3. - | underſtand ſeeing, here to mean the ſame thing with believing, for it is
2. He acquaints us, in particular, with that will of the Father, which he
$
to thoſe only that hase the revelation of Chriſt and his grace made to
them. Every one that has the opportunity of being acquainted with
Chriſt; and improves that ſo well as to believe in him, ſhall have everläſt-
ing life, fo that none ſhall be condemned for unbelief, (however they
* - " -
may be for other fins,) but thoſe who have had the goſpel preached tº
them, who, like theſe Jews here, (v. 36.) have ſeen, and yet have nºt
- But I rathé
0sweary, which ſignifies not ſo much the fight of the eye, (as v. 86.
iwgäxali as-ye have ſeen me,) as the contemplation of the mind. Every
one that ſees the Son, that is, believes on him, ſees him with an eye of
faith, by which we come to be duly acquainted and affeóted with the
doćtrine of the goſpel concerning him. It is to look upon him as the
ſtung Iſraelites upon the brazen ſerpent. It is not a blind faith that
Chriſt requires, that we ſhould be willing to have our eyes put out, and
then follow him, but that we ſhould ſee him, and ſee what ground we
go upon in our faith. It is then right, when it is not taken upon hear.
Jay, (believing as the church believes,) but is the reſult of a due coff-
fideration of, and infight into, the motives of credibility; Noia mine eyes
Jēes thee : We have heard him ourſelves. [4.] Thoſe who believe in Jeſus
Chriſt, in order to their having everlaſting life, ſhall be raiſed up by his
power at the laſt day. He had it in charge as his Father's will, (v. 39.)
up, which ſignifies not only the return of the body to life, but the
putting of the whole man into a full poſſeſſion of the eternal life pro-
miſed. - - º
Now Chriſt diſcourſing thus concerning himſelf, as the Bread of life
that came down from heaven, let us ſee what remarks his hearers made
upon it. • . - -
*. When they heard of ſuch a thing as the Bread of God, which
gives life, they heartily prayed for it ; (v. 34.) Lord, evermore give us
this Bread. I cannot think that this is ſpoken ſcoffingly, and in a way of
derificn, as moſt interpretels underſtand it ; “Give us ſuch bread as this,
if thou can ſt; let us be fed with it, not for one meal, as with the five
loaves, but evermore,” as if this were no better a prayer than that of the
impenitent thief, If thou be the Christ, ſave thyſelf and us. But I take
this requeſt to be made, though ignorantly, yet honeſtly, and to be well-
meant ; for they call him Lord, and defire a ſhare in what fie gives, what-
duce in carnal hearts ſome kind of defires toward them, and wiſhes of
them ; like Balaam’s wiſh, to die the death of the righteous. Thoſe who
have an indiſtinčt knowledge of the things of God, who ſee men as
trees walking, make, as I may call them, inarticulate prayers for ſpiri-
tual bleſſings. They think the favour cf God a good thing, and heaven
a fine place, and cannot but wiſh them their own, while they have no
value or define at all for that holineſs which is neceſſary both to the one
and to the other. Let this be the defire of our ſouls ; have we taſted
that the Lord is gracious, been feaſted with the word of God, and Chriſt
in the word; let us ſay, “Lord, evermore give us this Bread; let the
Bread of life be our daily Bread, the heavenly Manna our continual
Feaſt, and let us never know the want of it.
Secondly, But when they underſtood, that by this Bread of life Jeſus
meant himſelf, then they deſpiſed it. Whether they were the ſame per-
ſons that had prayed for it, (v. 34.) or ſome others of the company,
does not appear ; it ſeems to be ſome others, for they are called Jews.
Now it is ſaid, (v. 41.) They murmured at him. This comes in imme-
diately after that ſolemn declaration which Chriſt had made of God’s
will, and his own undertaking concerning man’s ſalvation, (v. 39, 40.)
which certainly were ſome of the moſt weighty and gracious words that
ever proceeded out of the mouth of our Lord Jeſus, the moſt faithful and
beſt worthy of all acceptation ; one would think that, like Iſrael in
Egypt, when they heard that God had thus visited them, they ſhould
have bowed their heads, and worshipped; but, on the contrary, inſtead of
cloſing with the offer made them, they murmured, quarrelled with what
Chriſt ſaid ; and though they did not openly oppoſe and contradićt it,
yet they privately whiſpered among themſelves in contempt of it, and
º inſtilled into one another’s minds prejudices againſt it. Many that will
not profeſſedly contradićt the doctrine of Chriſt, (their 'cavils are ſo
weak and groundleſs, that they are either aſhamed to own them, or
afraid to have them filenced,) yet ſay in their heart that they do not
like it. . -
Now, 1. That which offended them, was, Chriſt’s aſſerting his origi-
{
and here he ſolemnly makes it his own undertaking, I will raiſe him
ever he means by it. General and confuſed notions of divine things pro-
{
nal to be from heaven, v. 41, 42. How is it that he faith, I came down
! from heaven They had heard of angels coming down from heaven, but


& º : ST. JOHN, VI.
never of a man; overlooking the proofs he had given them of his being
more than a man. . . * . . . . . . . . . . . . .
- 2.That which they thought juſtified them herein, was, that they
knew his extračlion on earth; “Is not this, Jeſus, the ſon of Joſeph,
whoſe father and mother we know?” They took it amiſs, that he ſhould
ſay that he came down from heaven, when he was one ºf them. They
£peak ſlightly of his bleſſed name, Jeſus; Is not this Jeſus 2 They take
it for granted that Joſeph was really his father, though he was only re-
pated to be ſo. . Note, Miſtakes concerning the perſon of Chriſt, as if
he were a mere man, conceived and born by ordinary generation, occa-
iſion the offence that is taken at his doćtrine and offices. Thoſe who ſet
bim on a level with the other ſons of men, whoſe father and mother we
know, no wonder if they derogate from the honour of his ſatisfaction,
and the myſteries of his undertaking, and, like the Jews here, murmur
at his promiſe to raiſe us up at the last day. -
[2.] Chriſt, having ſpoken of faith as the great work of God, (v. 29.)
diſcourſes largely concerning this work, inſtrućting and encouraging us
1I]: it. - w º
First, He ſhews what it is to believe in Christ. *
l. To believe in Chriſt, is to come to Christ ; He that comes to me, is
the ſame with him that believes in me; (v. 35.) and again, (v. 37.) He
that comes unto me; ſo v. 44, 45. Repentance toward God is coming
to him, (Jer. 3, 22.) as our chief Good and higheſt End; and ſo faith
towards our Lord Jeſus Chriſt is coming to him as our Prince and Savi-
our, and our Way to the Father. It denotes the out-goings of our af.
fection toward him, for thoſe are the motions of the ſoul, and actions
agreeable ; it is to come off from all thoſe things that ſtand in oppoſition
to him, or competition with him, and to come up to thoſe terms upon
which life and ſalvation are offered to us through him. When he was
here on earth, it was more than barely coming where he was ; ſo it is
now, more than coming to his word and ordinances.
2. It is to feed upon Christ; (v. 51.) If any man eat of this Bread;
the former denotes applying ourſelves to Chriſt, this denotes applying
Chriſt to ourſelves, with appetite and delight, that we may receive life
and ſtrength and comfort from him. To feed on him as the Iſraelites on
the manna, having quitted the flesh-pots of Egypt, and not depending on
the labour of their hands, (to eat of that,) but living purely on the bread
given them from heaven. º -
Secondly, He ſhews what is to be got by believing in Chriſt. What
will he give us, if we come to him 2 What ſhall we be the better, if we
feed upon him 2 Want and death are the chief things we dread ; may we
but be aſſured of the comforts of our being, and the continuance of it in
the midſt of thoſe comforts, we have enough ; now thoſe two are here
fecured to true believers.
1. They ſhall never want, never hunger, never thirſt, v. 35. Defires
they have, earneſt defires, but theſe ſo ſuitably, ſo ſeaſonably, ſo abun-
dantly ſatisfied, that they cannot be called hunger, and thirſt, which is
uneaſy, and painful. Thoſe that did eat manna, and drank of the rock,
hungered and thirſted afterward. Manna ſurfeited them, water out of
the rock failed them, but there is ſuch an over-fowing fulneſs in Chriſt
as can never be exhausted, and there are ſuch everºflowing communications
from him as can never be interrupted.
2. They ſhall never die, not die eternally; for, (1.) He that be-
lieves on Chriſt, has everlasting life, (v. 47.) he has the aſſurance.of
it, the grant of it, the earneſt .# ; he has it in the promiſe and firſt-
fruits. Union with Chriſt and communion with God in Chriſt, are ever-
lasting life begun. (2.) Whereas they that did eat manna, died, Chriſt
is ſuch Bread as a man may eat of, and never die, v. 49, 50. Obſerve
here, -
| here undertakes for the gathering of that up too ;
Chriſt's Diſcourſe with the Multitude.
fell, under a divine ſentence, in that wilderneſs where they did edit mannæ.
In that very age when miracles were daily bread, was the life of man re-
duced to the ſtint it now ſtands at, as appears, Pſ. 90. 10. Let them
not boaſt ſo much of manna then. .
[2.] The all-ſufficiency of the true Manna, of which the other was
a type; “This is the Bread that cometh down from heaven,” that truly
divine and heavenly Food, that a man may eat thereof, and not die ; not
fall under the wrath of God, which is killing to the ſoul ; not die the
ſecond death ; no, nor the firſt death finally and irrecoverably ; not die,
not periſh, nor come ſhort of the heavenly Canaan, as the Iſraelites did of
the earthly for want of faith, though they had manna. -
This is further explained by that promiſe in the next words, “If any
man eat of this bread, he ſhall live for ever,” v. 53. That is the meaning
of this never dying ; though he go down to death, he ſhall paſs through
it to that world where there ſhall be no more death. To live for ever, is
not to be for ever, (the damned in hell ſhall be for ever, the ſoul of man
was made for an endleſs ſtate,) but to be happy for ever. And becauſe
the body muſt needs die, and be as water ſpilt upon the ground, Chriſt
(as before, (v. 44.)
I will raiſe him up at the last day; ) and even that ſhall live for ever.
Thirdly, He ſhews what encouragements we have to believe in Chriſt.
Chriſt here ſpeaks of ſome who had ſeen him, and, yet believed not, v, 36.
They ſaw his perſon and miracles, and heard him preach, and yet were
not wrought upon to believe in him. Faith is not always the effect of
fight; the ſoldiers were eye-witneſſes of his reſurre&tion, and yet, inſtead'
of believing in him, belied him ; ſo that it is a difficult thing to bring peo-
ple to believe in Chriſt : and by the operation of the Spirit of grace,
thoſe that have not ſeen, yet have believed. g
Two things we are here aſſured of, to encourage our faith.
1. That the Son will bid all thoſe welcome, that come to him;
(v. 37.) “Him that cometh unto me I will in no wiſe caſt out.” How
welcome ſhould this word be to our ſouls, which bids us welcome to
Chriſt Him that cometh; it is in the fingular number, ſpeaking favour,
not only to the body of believers in general, but to every particular ſoul
that applies itſelf to Chriſt. Here, (1.) The duty required is a pure
goſpel-duty; to come to Christ, that we may come to God by him. His
beauty and love thoſe great attractives, muſt draw us to him ; ſenſe of
need and fear of danger muſt drive us to him ; any thing to bring us to
Chriſt. (2.) The promiſe is a pure goſpel-promiſe; I will in no wiſe
cast out—s ºn szºoxa sæw ; there are two negatives, I will not, no, I will
not. [1..] Much favour is expreſſed here. We have reaſon to fear that
he ſhould cast as out ; conſidering our meanneſs, our vileneſs, our unwor-
thineſs to come, our weakneſs in coming, we may juſtly expe&t that he
ſhould frown upon us, and ſhut his doors againſt us ; but he obviates
theſe fears with this aſſurance, he will not do it; will not diſdain us though
we are mean, will not reječt us though we are finful. Do poor ſcholars
come to him, to be taught 2 Though they be dull and ſlow, he will not
cast them out. Do poor patients come to him, to be cured, poor clients
come to him, to be adviſed 2 Though their caſe be bad, and though they
come empty-handed, he will in no wiſe cast them out. But, [2.j More
favour is implied than is expreſſed ; when it is ſaid that he will not caſt
them out, the meaning is, He will receive them, and entertain them,
and give them all that which they come to him for. As he will not
refuſe them at their firſt coming, ſo he will not afterward upon every
diſpleaſure, caſt them out. His gifts and callings are without repent-
(17266.
2. That the Father will, without fail, bring all thoſe to him in due
time, that were given him. In the federal tranſačtions between the Fa.
ther and the Son, relating to man’s redemption, as the Son undertook
[1..] The inſufficiency of the typical manna; “Your fathers did eat
manna in the wilderneſs, and are dead.” There may be much good uſe
made of the death of our fathers; their graves ſpeak to us, and their mo-
numents are our memorials, particularly of this, that the greateſt plenty
of the moſt dainty food will neither prolong the thread of life, nor put
by the ſtroke of death. Thoſe that did eat manna, angels' food, died,
like other men. There could be nothing amiſs in their diet, to ſhorten
their days, nor could their deaths be haſtened by the toils and fatigues
of life; (for they neither ſowed nor reaped;) and yet they died. First,
Many of them died by the immediate ſtrokes of God’s vengence for their
unbelief and murmurings; for, though they did eat that ſpiritual meat,
yet with many of them God “ was not well pleaſed, but they were over-
thrown in the wilderneſs,” 1 Cor. 10. 3...5. Their eating manna was
no ſecurity to them from the wrath of God, as believing in Chriſt is to us.
Secondly, The reſt of them died in a courſe of nature, and their carcaſes
for the juſtification, ſanétification, and ſalvation, of all that ſhould come
to him ; (“Let me have them put into my hands, and then leave the
| management of them to me;”) ſo the Father, the Fountain and Original
of being, life, and grace, undertook to put into his hand all that were
given him, and bring them to him.
Now, (1.) He here aſſures us that this ſhall be done; (v. 37.), “ All
that the Father giveth me, ſhall come to me.” Chriſt had complained
(v. 36.) of thoſe, who, though they had ſeen him, yet would not believe
on him ; and then he adds this, [l.] For their convićtion and awakening,
plainly intimating that their not coming to him, and believing on him, if
they perſiſted in it, would be a certain fign that they did not belong to
ithe election of grace; for how can we think that God gave us to Chriſt,
if we give ourſelves to the world and the fleſh 2 2 Pet. i. 10. [2.] For
his own comfort and encouragement; “Though Iſrael be not gathered,
yet ſhall I be glorious.” The election has obtained, and ſhall, though. .
t
ST. JOHN, VI.
Chriſt's Diſcourſe with the Multitude.
multitudes be blinded, Rom, 11. 7. Though he loſe many of his crea-
tures, yet none of his charge ; “All that the Father gives him, ſhall come
to him,” notwithſtanding. Here we have, . . . .
First, The eleētion deſcribed ; All that the Father giveth me, way o
3:30a–every thing which the Father giveth to me; the perſons of the
elect, and all that belongs to them ; all their ſervices, all their intereſts;
as all that he has, is their’s, ſo all that they have, is his, and he ſpeaks of
them as his all : they were given him in full recompenſe of his under-
taking. Not only all perſons, but all things, are gathered together in
Chriſt, (Eph. 1, 10.) and reconciled, Col. 1. 20. The giving of the
choſen remnant to Chriſt is ſpoken of (v. 39.) as a thing done; he hath
given them ; here it is ſpoken of as a thing in the doing, he giveth them ;
becauſe, “when the Firſt-begotten was brought into the world,” it
ſhould ſeem, there was a renewal of the grant; ſee Heb. 10, 5, &c.
God was now about to give him the heathen for his inheritance, (Pſ. 2.8.)
to put him in poſſeſſion of the deſolate heritages, (Iſa. 49.8.) to divide
him a portion with the great, Iſa. 53. 12. And though the Jews, who
Jöw him, believe not on him, yet theſe (faith he) ſhall come to me; the
other ſheep, which are not of this fold, ſhall be brought, ch. 10. 15. See
Aćts 13. 45...48. . -
Secondly, The effect of it ſecured ; They shall come to me. This is a
prediction, that as many as were in the counſel of God ordained to life,
#all be brought to life by being brought to Chriſt. They are ſcattered,
are mingled among the nations, yet none of them ſhall be forgotten; not
a grain bf God’s corn, ſhall be loſt, as is promiſed, Amos 9. 9. They
are by nature alienated from Chriſt, and averſe to him, and yet they
shall come. As God’s omniſcience is engaged for the finding of them
all out, ſo is his omnipotence for the bringing of them all in. Not,
They ſhall be driven to me, but, They ſhall come freely, ſhall be made
willing. - -
( 2.) He here acquaints us how it ſhall be done. How ſhall thoſe who
are given to Chriſt, be brought to him Two things are to be done in
order to it.
[1..] Their understandings ſhall be enlightened; that is promiſed,
v. 45, 46. It is written in the prophets, who ſpake of theſe things be-
fore, And they shall all be taught of God; this we find, Iſa. 54. 13. and
jer. 31. 34. They shall all know me. Note, In order to our believing
in Jeſus Chriſt, it is neceſſary that we be taught of God; that is, Firſt,
That there be a divine revelation made to us, diſcovering to us both what
we are to believe concerning Chriſt, and why we are to believe it. There
are ſome things which even nature teaches, but to bring us to Chriſt
there is need of a higher light. Secondly, That there be a divine work
wrought in us, enabling us to underſtand and receive theſe revealed
truths, and the evidence of them. God, in giving us reaſon, teaches us
more than the beaſts of the earth ; but in giving us faith, he teaches
us more than the natural man. Thus all the church’s children, all
£hat are genuine, are taught of God; he hath undertaken their educa-
tion. - -
. It follows then by way of inference from this, that “every man that
has heard and learned of the Father, comes to Chriſt,” v, 45. 1. It is here
implied that none will come to Chriſt but thoſe that have heard and learned
of the Father. We ſhall never be brought to Chriſt but under a divine
condućt ; except God by his grace enlighten our minds, inform our
judgments, and rećtify our miſtakes ; and not only tell us, that we may ||
hear, but teach us, that we may learn the truth as it is in Jeſus, we ſhall
never be brought to believe in Chriſt. 2. That this divine teaching does
ſo neceſſarily produce the ſaith of God’s elect, that we may conclude that
thoſe who do not come to Chriſt, have never heard or learned of the Fa-
ther, for, if they had, doubtleſs they would have come to Chriſt. In
vain do men pretend to be taught of God, if they believe not in Chriſt,
for he teaches no other leſſon, Gal. 1. 8, 9. See how God deals with
men as reaſonable, creatures, draws them with the cords of a man, opens
the underſtanding firſt, and then by that in a regular way, influences the
inferior faculties; thus he comes in by the door, but Satan, as a robber,
climbs up another way. - -
But left any ſhould dream of a viſible appearance of God the Father
to the children of men, (to teach them theſe things,) and entertain any
groſs conceptions about hearing and learning of the Father, he adds,
(0.46.) Not that any man hath ſeen the Father ; it is implied, nor can
ſee him, with bodily eyes, or may expect to learn of him as Moſes did,
to whom he ſpake face to face; but God, in enlightening men's eyes and
- teaching them, works in a ſpiritual way. The Father of ſpirits hath ac-
ceſs to, and id fluence upon, men’s ſpirits, undiſcerned. Thoſe that have
not ſeen bis face, have felt his power. And yet there is one intimately
Vol. IV. No. 87.
acquainted with the Father, he who is of God, Chriſt himſelf; he hath
Jeen the Father, ch. 1, 18. Note, (1.) Jeſus Chriſt is of God in a pe.
| culiar manner, God of God, Light of light; not only ſent of God, but
begotten of God before all worlds. (2.) It is the prerogative of Chriſt
to have ſeen the Father, perfeótly to know him and his counſels. (3.)
Even that illumination which is preparative to faith, is conveyed to us
through Chriſt. Thoſe that learn of the Father, foraſmuch as they
cannot fee him themſelves, muſt learn of Chriſt, who alone hath ſeen him.
|As all divine diſcoveries are made through Chriſt, ſo through him all
divine powers are exerted. - -
[2.] Their wills ſhall be bowed. If the ſoul of man had now its
original rectitude, there needed no more to influence the will, than the .
illumination of the underſtanding ; but in the depraved ſoul of faſlen
man there is a rebellion of the will againſt the right dićtates of the un-
derſtanding ; a carnal mind, which is enmity itſelf to the divine light and
law ; it is therefore requiſite that there be a work of grace wrought upon
the will, which is here called drawing ; (v. 44.), “No man can come to
me, except the Father, who hath ſent me, draw him.” The Jews mur-
mured at the doćtrine of Chriſt ; not only would not receive it them-
ſelves, but were angry that others did; Chriſt overheard their ſecret
whiſperings, and ſaid, (v. 43.) “ Murmur not among $/ourſelves ; lay not
the fault of your diſlike of my doćtrine one upon another, as if it is be-
cauſe you find it generally diſtaſted; no, it is owing to yourſelves, and
your own corrupt diſpoſitions, which are ſuch as amount to a moral int-
potency; your antipathies to the truths of God and prejudices againſt
them are ſo ſtrong, that nothing leſs than a divine power can conquer
them.” And this is the caſe of all mankind; “No man can come to me,
can perſuade himſelf to come up to the terms of the goſpel, except the
Father, who hath ſent ºne, draw him,” v. 44. .
Obſerve, First, The nature of the work; it is drawing, which ſpeaks
not a force put upon the will, but a change wrought in the will, whereby
of unwilling we are made willing, and a new bias given to the ſoul, by
which it inclines to God. This ſeems to be more than a moral ſuaſion,
for by that it is in the power of man to draw; yet it is not to be called a
physical impulſe, for it lies out of the road of nature ; but he that formed
the ſpirit of man within him by his creating power, and fashions the hearts
of men by his providential influence, knows how to new-mould the ſoul,
and to alter its bent and temper, and make it comformable to himſelf and
his own will, without doing any wrong to its natural liberty. It is
ſuch a drawing as works not only a compliance, but a cheerful compliance,
a complacency; Draw us, and we will run after thee.
Secondly, The neceſſity of it; no man, in this weak and helpleſs ſtate,
can come to Chriſt without it. As we cannot do any natural ačtion
without the concurrence of common providence, ſo we cannot do any
|aćtion morally good, without the influence of ſpecial grace, in which the
new man lives, and moves, and has its being, as much as the mere man
has in the divine providence. -
Thirdly, The Author of it; the Father, who hath ſent me. The Fa-
ther, having ſent Chriſt, will ſucceed him, for he would not ſend him on
a fruitleſs errand. Chriſt having undertaken to bring ſouls to glory,
God promiſed him, in order thereunto, to bring them to him, and ſo to
give him poſſeſſion of thoſe whom he had given him a right to. . God,
having by promiſe given the kingdom of Iſrael to David, did at length
draw the hearts of the people to him; ſo having ſent Chriſt to ſave ſouls,
he ſends ſouls to him to be ſaved by him.
Fourthly, The crown and perfection of this work; and I will raiſe
him up at the last day. This is four times mentioned in this diſcourſe,
and doubtleſs it includes all the intermediate and preparatory workings
of divine grace. When he raiſes them up at the last day, he will put the
last hand to his undertaking, will bring forth the topstone. If he under-
take this, ſurely he can do any thing, and will do every thing, that is
neceſſary in order to it. Let our expectations be carried out towards a
happineſs reſerved for the last day, when all the years of time ſhall be
fully complete and ended. - . . g - -
[3.j Chriſt, having thus ſpoken of himſelf as the Bread ºf life, and
of faith as the work of God, comes more particularly to ſhew what of him-
ſelf is this bread, namely, his fleſh, and that to believe, is to eat of that,
v. 51.58, where he ſtill proſecutes the metaphor of food. Obſerve,
First, The preparation of this food; The bread that I will give, is my
flesh , (v. 51.) the ſlºſh of the Son of man, and his blood, v. 53. His
flesh is meat indeed, and his blood is drink indeed, v. 55.
Secondly, The participation of this food ; we muſt eat the flesh of the
Son of man, and drink his blood, v. 53, and agains v. 54., “Whoſo
eateth my fleſh and drinketh my º and the ſame words, (v. 56, 57.)
St. JoHN, WI.
he that eateth me. This is certanly a parable, or figurative diſcourſe,
wherein the ačtings of the ſoul upon things ſpiritual and divine, are repre-
ſented by bodily ačtions about things ſenſible; which made the truths
of Chriſt more intelligible to ſome, and leſs ſo to others, Mark 4, 12.
Now let us ſee, • ,
1. How this diſcourſe of Chriſt was liable to miſtake and miſconſtruc-
tion, that men mightſee, and not perceive. -
(1.) It was miſconſtrued by the carnal Jews, to whom it was firſt de-
livered; (v. 52.) They strove among themſelves ; they whiſpered in each
others’ ears their diſſatisfaction ; How can this man give us his flesh to eat 2
Chriſt ſpake (v. 51.) of giving his fleſh for us, to ſuffer and die; but
they, without due confideration, underſtood it of his giving it to us, to
be eaten; which gave occaſion to Chriſt to tell them, that, however
what he ſaid, was otherwiſe intended, yet even that alſo of eating his
flesh, was no ſuch abſurd thing, (if rightly underſtood,
in the first instance, they took it to be.
(2.) It has been wretchedly miſconſtrued by the church of Rome for
the ſupport of their monſtrous doćtrine of Tranſubſtantiation, which
) as, prima facie—
gives the lie to our ſenſes, contradićts the nature of a ſacrament, and
overthrows all convincing evidence. They, like theſe Jews here, underſtand
it of a corporal and carnal eating of Chriſt’s body, like Nicodemus,
ch. 3. 4. The Lord’s ſupper was not yet inſtituted, and therefore it
could have no reference to that ; it is a ſpiritual eating and drinking that
is here ſpoken of, not a ſacramental.
(3.) It is miſunderſtood by many ignorant carnal people, who from
hence infer that, if they take the ſacrament when they die, they ſhall
certainly go to heaven; which, as it makes many that are weak, cauſe-
leſsly uneaſy if they want it, ſo it makes many that are wicked, cauſe-
leſsly eaſy if they have it, Let us fee therefore,
2. How this diſcourſe of Chriſt's is to be underſtood. (1.) What is
meant by the flesh and blood of Christ. It is called, (v. 53.) The fleſh
of the Son of man, and his blood, his as Meſfiah and Mediator: the fleſh
and blood which he aſſumed in his incarnation, (Heb. 2. 14.) and which
he gave up in his death and ſufferings ; my flesh which I will give to be cru-
cified and ſlain. It is ſaid to be given for the life of the world, that is, [1..]
Instead of the life of the world, which was forfeited by fin, Chriſt gives
his own fleſh as a ranſom or counter-price. Chriſt was our Bail, bound
body for body, (as we ſay,) and therefore his life muſt go for our’s, that
our’s may be ſpared. Here am I, let theſe go their way. [2.] In order
to the life of the world, to purchaſe a general offer of eternal life to all
the world, and the ſpecial aſſurances of it to all believers. So that the
flesh and blood of the Son of man denote the Redeemer incarnate and
dying ; Chriſt and him crucifted, and the redemption wrought out by
him, with all the precious benefits of redemption ; pardon of fin,
acceptance with God, the adoption of ſons, acceſs to the throne of
grace, the promiſes of the covenant, and eternal life; theſe are called
the flesh and blood of Chriſt. First, Becauſe they are purchaſed by
his fleſh and blood, by the breaking of his body, and the ſhedding of
his blood. Well may the purchaſed privileges be denominated from
the price that was paid for them, for it puts a value upon them ; write
upon them pretium ſanguinis—the price of blood. Secondly, Becauſe
they are meat and drink to our ſouls. Flesh with the blood was prohi.
bited; (Gen. 9. 4.) but the privileges of the goſpel are as fleſh and
blood to us, prepared for the nouriſhment of our ſouls. He had before
compared himſelf to bread, which is neceſſary food ; here to flesh, which
is delicious. It is a feast offat things, Iſa. 25. 6. The ſoul is ſatisfied
with Chriſt as with marrow and fatneſs, Pſ. 63. 5. It is meat indeed,
and drink indeed; truly ſo, that is, ſpiritually ; ſo Dr. Whitby ; as
Chriſt is called the true Wine, or truly Meat, in oppoſition to the ſhows
and ſhadows with which the world ſhams off thoſe that feed upon it. In
Chriſt and his goſpel are real ſupply and ſolid ſatisfaction ; that is meat
indeed, and drink indeed, which ſatiates and repleniſhes, Jer. 31.25, 26.
(2.) What is meant by eating this flesh and drinking this blood, which
is ſo neceſſary and beneficially ; it is certain that it means neither more
nor leſs than believing in Chriſt. As we partake of meat and drink by
eating and drinking, ſo we partake of Chriſt and his benefits by faith :
and believing in Chriſt includes theſe four things, which eating and drink-
ing do. . [].] It implies an appetite to Chriſt. This ſpiritual eating
and drinking begins with hungering and thirsting, (Matth. 5, 6.) earneſ:
and importunate deſires after Chriſt, not willing to take up with any
thing ſhort of an intereſt in him : “Give me Chriſt, or elſe i die.” [2.]
An application of Chriſt to ourſelves. Meat looked upon will not nouriſh
us, but meat fed upon, and ſo made our own, and as it were one with us.
We muſt ſo accept of Chriſt as to appropriate him to ourſelves; my
|
Chriſt's Diſcourſe with the Multitude.
Lord, and my God, ch. 20.28. [3.]. A delight in Chriſt and his ſalva-
tion. The doćtrine of Chriſt crucified muſt be meat and drink to us,
moſt pleaſant and delightful. We muſt feaſt upon the dainties of the
New Testament in the blood of Christ, taking as great a complacency in
the methods which infinite wiſdom has taken to redeem and, ſave us, as
ever we did in the moſt needful ſupplies or grateful delights of nature.
[4.] A derivation of nourishment from him, and a dependence upon him
for the ſupport and comfort of our ſpiritual life, and the ſtrength growth
and vigour of the new man. To feed upon Christ is to do all in his
name, in union with him, and by virtue drawn from him ; it is to live
upon him as we do upon our meat. How our bodies are nouriſhed by
our food we cannot deſcribe, but that they are ſo we know and find ; ſo
it is with this ſpiritual nouriſhment. Our Saviour was ſo well pleaſed
with this metaphor, (as very ſignificant and expreſfive) that, when after-
ward he would inſtitute ſome outward ſenſible ſigns, by which to repre-
ſent our communicating of the benefits of his death, he choſe thoſe of
eating and drinking, and made them ſacramental ačtions. -
Having thus explained the general meaning of this part of Chriſt’s diſ-
courſe, the particulars are reducible to two heads.
First, The neceſſity of our feeding upon Christ ; (v. 53.) “Except ye
eat of the fleſh of the Son of man, and drink his blood, ye have no life in
you.” That is, 1. “It is a certain fign that you have no ſpiritual life
in you, if you have no deſire toward Chriſt, nor delight in him.” If the
ſoul does not hunger and thirst, certainly it does not live : it is a fign
that we are dead indeed, if we are dead to ſuch meat and drink as this.
When artificial bees, that by"curious ſprings were made to move to and
fro, were to be distinguished from natural ones, (they fay,) it was done
by putting honey among them, which the natural bees only flocked to,
but the artificial ones minded it not, for they had no life in them. 2.
“It is certain that you can have no ſpiritual life, unleſs you derive it
from Chriſt by faith; ſeparated from him you can do nothing.” Faith
in Chriſt is the primum vivens—the first living principle of grace; without
it we have not the truth of ſpiritual life, nor any title to eternal life : our
bodies may as well live without meat, as our ſouls without Chriſt. -
Secondly, The benefit and advantage of it, in two things.
1. We ſhall be one with Christ, as our bodies are with our food when
it is digeſted; (v. 56.) He that eats my flesh, and drinks my blood, that
lives by faith in Chriſt crucified, (it is ſpoken of as a continued ačt,) he
dwelleth in me, and I in him. By faith we have a cloſe and intimate
union with Chriſt ; he is in us, and we in him, ch. 17. 21...23. I John
3.24. Believers dwell in Chriſt as their Stronghold or City of refuge;
Chriſt dwells in them as the Maſter of the houſe, to rule it, and provide
for it. Such is the union between Chriſt and believers, that he ſhares in
their griefs, and they ſhare in his graces and joys; he ſips with them
upon their bitter herbs, and they with him upon his rich dainties. It is
an inſeparable union, like that between the body and the digeſted food,
Rom. 8. 35, l John 4. 13. • ‘ p
2. We ſhall live, ſhall live eternally, by him, as our bodies live by our
food. (1.) We ſhall live by him ; (v. 57.) “As the living Father bath.
ſent me, and I live by the Father, ſo he that eateth me, even he ſhall live
by me.” We have here the ſeries and order of the divine life. [1..]
God is the living Father, hath life in and of himſelf. I am that I am, is
his name for ever. . [2.] Jeſus Chriſt, as Mediator, lives by the Father;
he has life in himſelf, (ch. 5, 26.) but he has it of the Father; he that
ſent him, not only qualified him with that life which was neceſſary to ſo.
great an undertaking, but conſtituted him the Treaſury of divine life to
us; he breathed into the ſecond Adam the breath of ſpiritual lives, as
into the firſt Adam the breath of natural lives. [3.]. True believers re-
ceive this divine life by virtue of their union with Chriſt, which is inferred
from the union between the Father and the Son, as it is compared to it,
ch. 17. 21. For therefore he that eateth me, or feeds on me, even he
shall live by me ; thoſe that live upon Chriſt, ſhall live by him. The life
of believers is had from Christ ; (ch. 1. 16.) it is hid with Christ ; (Col.
3. 4.) we live by him as the members by the head, the branches by the
root; becauſe he lives, we ſhall live alſo. (2.) We ſhall live etcrnally
by him ; (v. 54.) Whoſo eateth my flesh, and drinketh my blood, as it is
prepared in the goſpel to be the food of ſouls, he hath eternal life, he
hath it now, as v. 40. He hath that in him, which is eternal life begun ;
he hath the earneſt and foretaſte of it, and the hope of it ; he ſhall live
for ever, v. 54. His happineſs ſhall run, parallel with the longeſt line of
eternity itſelf. - -
The hiſtorian concludes with an account where Chriſt had this diſcourſe
with the Jews, (v. 59.) In the ſynagogue, as he taught : implying that
he taught them many other things beſide theſe, but this was that in his
ST, JOHN, vi.
The Effect of Chriſt's Diſcourſe.
diſcourſe, which was new. He adds this, that he ſaid theſe things in
the ſynagogue, to ſhew, [1..] The credit of Chriſt’s doćtrine. His truths
fought no corners, but were publicly preached in mixed aſſemblies, as
able to abide the moſt ſevere and impartial teſt. Chriſt pleaded this
upon his trial; (ch. 18. 20.) I ever taught in the ſynagogue: , [2.] The
credibility of his narrative of it. To aſſure you that the diſcourſe was
fairly repreſented, he appeals to the ſynagogue at Capernaum, where it
might be examined. •
60. Many therefore of his diſciples, when they had
heard this, ſaid, This is a hard ſaying, who can hear it?
61. When Jeſus knew in himſelf, that his diſciples mur-
mured at it, he ſaid unto them, Doth this offend you ?
62. What and if ye ſhall ſee the Son of man aſcend up
where he was before ? 63. It is the ſpirit that quickeneth,
the fleſh profiteth nothing : the words that I ſpeak unto
you, they are ſpirit, and they are life. 64. But there are
ſome of you that believe not. For Jeſus knew from the
beginning, who they were that believed not, and who
ſhould not betray him. 65. And he ſaid, Therefore ſaid
I unto you, that no man can come unto me, except it
were given unto him of my Father. 66. From that time
many of his diſciples went back, and walked no more with
him. 67. Then ſaid Jeſus unto the twelve, Will ye alſo
go away ? 68. Then Simon Peter anſwered him, Lord,
to whom ſhall we go? Thou haſt the words of eternal life.
69. And we believe, and are ſure, that thou art that
Chriſt the Son of the living God. 70. Jeſus anſwered
them, Have not I choſen you twelve, and one of you is a
devil? 71. He ſpake of Judas Iſcariot, the ſon of Simon :
for he it was that ſhould betray him, being one of the
twelve.
we have here an account of the effects of Chriſt's diſcourſe, ſome
were offended, and others edified by it; ſome driven from him, and others
brought nearer to him. -
I. To ſome it was a ſavour of death unto death ; not only to the Jews,
who were profeſſed enemies to him and his doćtrine, but even to many
of his diſciples, ſuch as were diſciples at large, who were his frequent
hearers, and followed him in public ; a mixed multitude, like thoſe among
Iſrael, that began all the diſcontents. Now here we have,
1. Their murmurings at the doćtrine they heard ; (v. 60.) not a few,
but many of them, were offended at it. Of the ſeveral ſorts of ground
that received the ſeed, only one in four brought forth fruit. See what
they ſay to it; (v. 60.) “This is a hard ſaying, who can hear it º’’
(1.) They do not like it themſelves. “What ſtuff is this Eat the
| down from heaven, for that was it that you quarrelled with ; (
t
fleſh, and drink the blood, of the Son of man º' If it be underſtood figu-
ratively, it is not intelligible; if literally, not practicable. What muſt ||
we turn Cannibals 2 Can we not be religious, but we muſt be bar-
barous * * Se chriſtiani adorant quod comedunt, (said Averroes,) fit
anima mea cum philoſophis—If chriſtians adore what they eat, my mind
ſhall continue with the philoſophers.” Now, when they found it a hard
ſaying, if they had humbly begged of Chriſt to have declared unto them
this parable, he would have opened it, and their underſtandings too, for
the meek will he teach his way, but they were not willing to have Chriſt’s
ſayings explained to them, becauſe they would not loſe this pretence for
rejećing them—that they were hard ſayings: (2.) They think it im-
pöffible that any one elſe ſhould like it; “Who can hear it? Surely none
can.” Thus the ſcoffers at religion are ready to undertake that all the
intelligent part of mankind concur with them ; they conclude with
great aſſurance that no man oſſenſe will admit the doćirine of Chriſt,
nor any man of ſpirit ſubmit to his laws ; becauſe they cannot bear to
be ſo tutored, ſo tied up, themſelves, they think none elſe can ; //ho can
hear it 2 Thanks be to God, thouſands have heard theſe ſayings of Chriſt,
and have found them not only eaſy, but pleaſant, as their neceſſary food.
2. Chriſt’s animadverſions upon their murmurings. - -
1.) He well enough knew their murmurings, v. 61. Their cavils
were ſecret in their own breaſts, or whiſpered among themſelves in a |
corner. But, [1..] Chriſt knew them ; he ſaw them, he heard them. |
| Note, Chriſt takes notice not only of the bold and open defiahces that
are done to his name and glory by daring sinners, but of the ſecret ſlights
that are put upon his doćtrine by carnal profeſſors; he knows that which
the fool ſaith in his heart, and cannot for ſhame Jpeak out ; he obſerves
how his doćtrine is reſented by thoſe to whom it is preached; who rejoice
in it, and who murmur at it ; who are reconciled to it, and bow before
it, and who quarrel with it, and rebel againſt it, though ever ſo ſecretly.
[2] He knew it in himself, not by any information given him, or any
external indication of the thing, but by his own divine omniſcience. He
knew it, not as the prophets, by a divine revelation made to him ; (that
which the prophets deſired to know, was ſometimes hid from them, as
2. Kings 4. 27.) but by a divine knowledge in him. He is that -eſſential
Word that diſcerns the thoughts of the heart, Heb. 4. 12, 13. Thoughts
are words to Chriſt ; we ſhould therefore take heed not only what we ſay
and do, but what we think. - - - -
2. He well enough knew how to anſwer them ; “ Doth this offend
$/ou ? Is this a ſtumbling-block to you ?” See how people by their own
wilful miſtakes create offences to themſelves; they take offence where
there is none given, and make it even there where there is nothing to
make it of. Note, We may juſtly wonder that ſo much offence ſhould
be taken at the doćtrine of Chriſt for ſo little cauſe. Chriſt ſpeaks of
it here with wonder ; “ Doth this offend you ? How unreaſonable are
your quarrels I’’ . . . -
Now, in anſwer to thoſe who condemned his doćtrine as intricate and
| obſcure, (Si non vis intelligi, debes negligi-If you are unwilling to be un-
derstood, you ought to be neglected.)
(1.) He gives them a hint of his aſcenſion into heaven, as that which
| would give an irreſiſtible evidence of the truth of his doćtrine ; (v. 62.)
“What, and if ye ſhall ſee the Son of man aſcend up where he was be-
fore ?” And what then : [1..] “If I ſhould tell you of that, ſurely it
would much more offend you, and you would think my pretenſions too
high indeed. . If this be ſo hard a ſaying, that you cannot hear it, how
will you digeſt it when I tell you of my returning to heaven, whence I
came down º’’ See ch. 3. 12. Thoſe who ſtumble at ſmaller difficulties,
ſhould confider how they will get over greater. [2.] “When you ſee
the Son of man aſcend, this will much more offend you, for then my
body will be leſs capable of being eaten by you in that groſs ſenſe
wherein you now underſtand it;” ſo Dr. Whitby. Or, [3.] “When
you ſee that, or hear it from thoſe that ſhall ſee it, ſurely then you will
be ſatisfied. You think I take too much upon me, when I ſay, I came
v. 42.)
but will you think ſo when you ſee me return to heaven º’” If he $º.
certainly he deſcended, Eph. 4, 9, 10. Chriſt did often refer himſelf
thus to ſubſequent proofs, as ch. 1. 50, 51.—2. 14. Matth. 12.40.—26.
64. Let us wait a while, till the myſtery of God ſhall be finiſhed, and
then we ſhall ſee that there was no reaſon to be offended at any of Chriſt’s
- ſayings.
(2.) He gives them a general key to this, and all ſuch parabolical
diſcourſes, teaching them that they are to be underſtood ſpiritually, and
not after a corporal and carmal manner; (v. 63.) “It is the ſpirit that
quickens, the fleſh profiteth nothing.” As it is in the natural body,
the animal ſpirits quicken and enliven it, and without theſe the moſt
nouriſhing food would profit nothing; (what would the body be the
better for bread, if it were not quickened and animated by the ſpirit 2)
ſo it is with the ſoul. [1..] The bare participation of ordinances,
unleſs the Spirit of God work with them, and quicken the ſoul by them,
profits nothing; the word and ordinances, if the Spirit work with them,
are as food to a living man, if not, they are as food to a dead man. Even
the fleſh of Chriſt, the Sacrifice for fin, will avail us nothing unleſs the
bleſſed Spirit quicken our ſouls thereby, and enforce the powerful in-
fluences of his death upon us, till we by his grº-ce are planted together
in the likeneſs of it. [2.] The doćtrine of eating Chriſt’s fleſh, and
drinking his blood, if it be underſtood literally, profits nothing, but
rather leads us into miſtakes and prejudices; but the ſpiritual ſenſe and
meaning of it quicken the ſoul, make it alive and lively; for ſo it follows,
“The words that I ſpeak unto you, they are ſpirit, and they are life.”
To eat the flesh of Chriſt is a hard ſaying, but to believe that Chriſt died
for me, and to derive from that doćtrine ſtrength and comfort in my
approaches to God, my oppoſitions of ſin, and preparations for a future
ſtate; this is theſpirit and life of that ſaying, and, conſtruing it thus, it
is an excellent ſaying. The reaſon why men miſlike Chriſt’s ſayings, is,
becauſe they miſtake them. The literal ſenſe of a parable does us no
good, we are never the wifer for it, but the ſpiritual meaning is inſtruc-
tive. [3, l. The flesh, that is, thoſe that are in the flesh, (ſo ſome under- >
& . . . . . . . . º ST. JOHN, WI.
ſtand it.) that are under the power of a carnal mind, they profit nothing,
by Chriſt’s diſcourſes; but the Spirit, that is, thoſe that have the Spi-
rit, that are ſpiritual, they are quickened and enlivened by them ; for
they are received “ad modum recipientis—ſo as to correſpond with the
itate of, the receiver’s mind.” They found fault with Chriſt's ſayings,
whereas the fault was in themſelves; it is only to ſenſual minds that ſpi.
ritual things are ſenſeleſs and ſapleſs, ſpiritual minds relish them ; ſee
‘l Cor. 2, 14, 15. -
; (3.) He gives them, an intimation of his knowledge of them, and that
he had expected no better from them, though they called themſelves his
diſciples, v. 64, 65. . Now was fulfilled that of the prophet, ſpeaking of
Chriſt and his doćtrine, . (Iſa. 53. 1.) “Who hath believed our report,
and to whom is the arm of the Lord revealed ” Both theſe Chriſt here
takes notice of. *
[1..] They did not believe his report ; “There are ſome of you, who
faid you would leave all to follow me, who yet believe not º' and this
was the reaſon why the “word preached did not profit them, because it
was not rixed with faith,” Heb. 4.2. They did not believe him to be
the Meſfiah, elſe they would have acquieſced in the doćtrine he preached,
and not have quarrelled with it, though there were ſome things in it dark,
and hard to be understood. “Oportet diſcentem credere—Young be-
ginners in learning muſt take things upon their teachers word.” Note,
First, Among thoſe who are nominal christians, there are many who are
zeal inſidels. Secondly, The unbelief of hypocrites, before it diſcovers
itſelf to the world, is naked and open before the eyes of Chriſt. He
Knew from the beginning who they were of the multitudes that followed
him, that believed, and who of the twelve ſhould betray him ; he knew,
Jrom the beginning of their acquaintance with him, and attendance on
him, when they were in the hotteſt pang of their zeal, who were fincere,
as Nathanael, (ch. 1. 47.) and who were not. Before they diſtinguiſhed
themſelves by an overt-aēt, he could not infallibly diſtinguiſh who believed,
and who did not ; whoſe love was counterfeit, and whoſe cordial. We
may gather hence, 1. That the apoſtaſy of thoſe who have long made a
plauſible profeſſion of religion, is a certain proof of their conſtant hypo-
criſy, and that “from the beginning they believed not ;” but is not a
proof of the poſſibility of the total and final apoſtaſy of any true be-
lievers : ſuch revolts are not to be called the fall of real ſaints, but the
diſcovery of pretended ones; ſee 1 John 2. 19. “ Stella cadens non
ſtella fuit—The ſtar that falls, never was a ſtar.” 2. That it is Chriſt's
prerogative to know the heart ; he knows who they are, that believe not,
but differnble in their profeſſion, and yet continues them room in his
church, the uſe of his ordinances, and the credit of his name, and does
not diſcover them in this world, unleſs they by their own wickedneſs diſ-
| him.
cover themſelves ; becauſe ſuch is the conſtitution of his viſible church,
and the diſcovering day is yet to come ; but if we pretend to judge men's
hearts, we ſtep intº Chriſt’s throne, and anticipate his judgment. We
are often deceived in men, and ſee cauſe to change our ſentiments of
them ; but this we are ſure of, that Chriſt knows all men, and his judg-
ment is according to truth. - -
[2.j The reaſon why they did not believe his report, was, becauſe
the arm of the Lord was not revealed unto them; (v. 65.) “Therefore
r
ſaid I unto you, that no man can come to me, except it were given unto |
him of my Father ;” referring to v. 44. Chriſt therefore could not but
know who believed, and who did not, becauſe faith is the gift and
work of God, and all his Father’s gifts and works could not but
be known to him, for they are all paſſed through his hands. There he
had ſaid that none could “ come to him, except the Father draw him ;”
here he ſaith, “except it were given him of my Father:” which ſhews
that God draws ſouls by giving thern grace and ſtrength, and a heart to
come ; without which, ſuch is the moral impotency of man in his fallen
ſtate, that he cannot corº,”.
3. We have here their final apoſtaſy from Chriſt hereupon ; (v. 66.)
“From that time many of his diſciples went back, and walked no more
with him.” When we admit into our minds hard thoughts of the word
and works of Chriſt, and conceive a ſecret diſlike, and are willing to
hear infinuations tending to their reproach, we are then entering into
temptation ; it is as the letting forth of water, it is looking back, which,
if infinite mercy prevent not, will end in drawing'back ; therefore “Obſta
principiis—Take heed of the beginnings of apostasy.”
(1.) See here the backſliding of theſe diſciples. Many of them went
back to their houſes, and families, and callings, which they had left for
a time to follow him ; went back, one to his farm, and another to his mer-
chandiſe; went back, as Orpah did, to their people and to their gods,
Ruth 1. 15. They had entered themſelves in Chriſt’s ſchool, but they
Af
The Effect of Chriſt’s Diſcourſe.
went bacž, did not only play truant for once, but took leave of him and
his doćtrine for ever. Note, The apoſtaſy of Chriſt’s diſciples from him
though really a ſtrange thing, yet has been ſuch a common thing, that
we need not think ſtrange at it. Here were many that went back. It
is often ſo ; when ſome backſlide, many backſlide with them ; the diſeaſe
is infectious. º • ‘
(2.) The occaſion of this backſliding; From that time, from the time.
that Chriſt preached this comfortable doctrine, that he is the Bread of.
life, and that thoſe who by faith feed upon him, ſhall live by him, which,
one would think, ſhould have engaged them to cleave the more cloſely
to him ; from that time they withdrew. Note, The corrupt and wicked.
heart of man often makes that an occaſion of offence, which is indeed
matter of the greateſt comfort. Chriſt foreſaw that they would thus take
offence at what he ſaid, and yet he ſaid it. That which is the undoubted
word and truth of Chriſt, muſt be faithfully delivered whoever are of.
fended at it. Men's humours muſt be captivated to God’s word, and
not that accommodated to men’s humours. * -
(8.) The degree of their apoſtaſy ; They walked no more with him,
returned no more to him, and attended no more upon his miniſtry. It is
hard for thoſe who have been “once enlightened, and have taſted the
good word of God, if they fall away to renew them again to repentance,
Heb. 6. 4...6. . . .
II. This diſcourſe was to others aſavour of life unto liſt. Many went
back, but, thanks be to God, all did not ; even then the twelve. ſtuck to
Though the faith of ſome be overthrown, yet the foundation of
God stands ſure. Obſerve here, *
1. The affectionate queſtion which Chriſt put to the twelve; (v. 67.)
Will ye alſo go away 2 He faith nothing to them who went back. If
the unbelieving depart, let them depart 2 it was no great loſs of thoſe
whom he never had ; light come, light go ; but he takes this occaſion
to ſpeak to the twelve, to confirm them, and by trying their ſteadfaſt-
neſs the more to fix them. Will ye alſo go away 2 (1.) “It is at your
choice whether ye will or no; if ye will forſake me, now is the time
when ſo many do : it is an hour of temptation; if you will go back, go
now.” Note, Chriſt will detain none with him againſt their wills; his
ſoldiers are volunteers, not preſſed men. The twelve had now had time
enough to try how they liked Chriſt and his doćtrine, and that none of
them might afterward ſay that they were trepanned into diſcipleſhip, and,
it were to do again, they would not do it, he here allows them a power
of revocation and leaves them at their liberty; as Joſh. 24. 15. Ruth
1. 15. (2.) “It is at your peril, if you do go away.” If there were
any ſecret inclination in the heart of any of them to depart from him now
he ſtops it with this awakening queſtion, “Willye alſo go away 2 Think
not that ye hang at as looſe an end as they did, and may go away as
eaſily as they can. They have not been ſo intimate with me as ye have
been, nor received ſo many favours from me ; they are gone, but will
gye go 2 Remember your charaćter, and ſay, Whatever others do, we will
never go away. Should ſuch a man as Iſlee P’’ Neh. 6. 11. Note, The
nearer we have been to Chriſt, and the longer we have been with him,
the more mercies we have received from him, and the more engagements
we have laid ourſelves under to him, the greater will be our ſin if we de-
ſert him. § “I have reaſon to think you will not. Will ye go away 2
No, I have faſter hold of you than ſo ; I hope better things of you ; (Heb.
6. 9.) for ye are they that have continued with me,” Luke 22, 28. When
the apoſtaſy of ſome is a grief to the Lord Jeſus, the conſtancy of others
is ſo much the more his honour, and he is pleaſed with it accordingly.
Chriſt and believers know one another too well to part upon every diſ-
pleaſure. -
2. The believing reply which Peter, in the name of the reſt, made to
this queſtion, v. 68, 69. Chriſt put the queſtion to them, as Joſhua put
Iſrael to their choice whom they would ſerve, with deſign to draw out
from them a promiſe to adhere to him, and it had the like effect. Nay,
but we will ſerve the Lord. Peter was upon all occaſions the mouth of the
reſt, not ſo much becauſe he had more of his Maſter’s ear than they,
but becauſe he had more tongue of his own; and what he ſaid was ſome-
times approved, and ſometimes reprimanded ; (Matth. 16. 17, 23.) the
common lot of thoſe who are ſwift to ſpeak. This here was well ſaid,
admirably well ; and, probably, he ſaid it by the direction, and with the
expreſs aſſent, of his fellow-diſciples; at leaſt, he knew their mind, and
ſpake the ſenſe of them all, and did not except Judas, for we muſt hope
the beſt. ' º
(1.) Here is a good reſolution to adhere to Chriſt, and ſo expreſſed, as
to intimate that they would not entertain the leaſt thought of leaving
him ; “Lord, to whom shall we go # It were folly to go from thee,
ST, JOHN, VII,
The Characterofºudas.
unleſs we knew where to mend ourſelves; no, Lord, we like our choice too
well to change.” Note, Thoſe who leave Chriſt, would do well to con-
fider whom they will go to, and whether they can expect to find reſt and
peace any where but in him. See Pſ, 73. 27,28. Hoſ. 2.9. “ Whither shall
we go 2 Shall we make our court to the world 2. It will certainly deceive
us. Shall we return to fin It will certainly deſtroy us. Shall we leave
the Fountain of living waters for broken cisterns P’’ The diſciples reſolve
to continue their purſuit of life and happineſs, and will have a Guide to
it, and will adhere to Chriſt as their Guide, for they can never have a
better. “Shall we go to the heathen philoſophers, and become their
diſciples 2 They are become vain in their imaginations, and, profeſſin
themſelves to be wiſe in other things, are become fools in religion. Shall
we go to the Scribes and Phariſees, and fit at their feet 2 What good
can they do us, who have made void the commandments of God by their
traditions 2 Shall we go to Moſes He will ſend us back again to thee.
Therefore, if ever we find the way to happineſs, it muſt be in following
thee.” Note, Chriſt’s holy religion appears to great advantage, when it
is compared with other inſtitutions, for then it will be ſeen how far it
excels them all. Let them who find fault with this religion before they
quit it, find a better. A divine Teacher we muſt have ; can we find a
better than Chriſt : A divine revelation we cannot be without ; if the
ſcripture be not ſuch a one, where elſe may we look for it 2
2.) Here is a good reaſon for this reſolution. It was not the incon-
ſiderate reſolve of a blind affection, but the reſult of mature deliberation.
The difciples were reſolved never to go away from Chriſt,
[1..] Becauſe of the advantage they promiſed themſelves by him;
Thou hast the words of eternal life. They themſelves did not fully under-
derſtand Chriſt’s diſcourſe, for as yet the doćtrine of the croſs was a
riddle to them; but in the general they were ſatisfied that he had the
words of eternal life, that is, First, That the word of his doćtrine ſhewed
the way to eternal life, ſet it before us, and directed us what to do, that
we might inherit it. Secondly, That the word of his doom and determi-
nation muſt confer eternal life. His having the words of eternal life, is
the ſame with his having power to give eternal life to as many as were
iven him, ch. 17. 12. He had in the foregoing diſcourſe aſſured eternal
# e to his followers ; theſe diſciples faſtened upon that plain ſaying, and
therefore reſolved to ſtick to him, when others overlooked that, and
faſtened upon the hard ſayings, and therefore forſook him. Though we
cannot account for every myſlery, every obſcurity, in Chriſt’s doćirine,
yet we know in the general, that it is the word of eternal life, and there-
fore muſt live and die by it ; for if we forſake Chriſt, we forſake our own
772.87°C26°S, .
[2.] Becauſe of the affurance they had concerning him; (v. 69.)
“We know, and are ſure, that thou art that Chriſt.” If he be the pro-
miſed Meſfiah, he muſt bring in an everlastiug righteouſneſs, (Dan: 9. 24.)
and therefore has the words of eternal life, for righteouſneſs reigns to eter-
mal life, Rom. 5. 21. Obſerve, First, The doctrine they believed; that
this Jeſus was the Meſfiah promiſed to the fathers, and expected by
them, and that he was not a mere man, but the Son of the living God,
the ſame to whom God had ſaid, Thou art my Son, Pſ. 2. 7. In times
of temptation to apoſtaſy, it is good to have recourſe to our firſt princi-
ples, and flick to them ; and if we faithfully abide by that which is past
diſpute, we ſhall be the better able both to find and to keep the truth in mat-
ters of doubtful diſputation. Secondly, The degree of their faith; it
roſe up to a full aſſurance ; We are ſure. We have known it by experi-
ence ; that is the beſt knowledge. We ſhould take occaſion from others’
wavering to be ſo much the more eſtabliſhed, eſpecially in that which is
the preſent truth. When we have ſo ſtrong a faith in the goſpel of Chriſt,
as boldly to venture our ſouls upon it, knowing whom we have believed,
then, and not till then, we ſhall be willing to venture every thing elſe
for it.
3. The melancholy remark which our Lord Jeſus made upon this re-
reply of Peter’s ; (v. 70, 71.) “Have not I choſen you twelve, and one
of you is a devil 2’’ And the evangeliſt tells us whom he meant; he ſpake
of Judas Iſcariot. Peter had undertaken for them all, that they would
be tight to their Maſter. Now Chriſt does not condemn his charity, (it
is always good to hope the beſt,) but he tacitly corrects his confidence.
We muſt not be too ſure concerning any. God knows them that are his,
we do not. Obſerve here, - *
(1.) Hypocrites and betrayers of Chriſt are no better than devils. Judas
not only had a devil, but he was a devil. One of you is a falſe accuſer ;
ſo 3,280x3s ſometimes fignifies ; (1 Tim. 3. 11.) and it is probable that
Judas, when he ſold his Maſter to the chief prieſts, repreſented him to
them as a bad man, to juſtify himſelf in what he did. But I rather take |
VOL. IV. No. 87.
it as we read it, He is a devil; a devil incarnate; a fallen apoſtle, as the
devil a fallen angel. He is Satan, an adverſary, an enemy to Chriſt, He
is Abaddon, and Apollyon, a ſon of perdition. He was of his father
º
the devil, did his luſts, was in his intereſts, as Cain, 1 John 3. 12. Thoſe
whoſe bodies were poſſeſſed by the devil, are never called devils ; (demo-
niacs, but not devils ;) but Judas, into whoſe heart Satan entered, and
filled it, is called a devil.
(2.) Many that are ſeeming ſaints, are real devils. Judas had as fair
an outſide as many of the apoſtles; his venom was, like that of the ſer—
pent, covered with a fine ſkin. He cast out devils, and appeared an ené-
my to the devil’s kingdom, and yet himſelf a devil all the while. . Not
only he will be one ſhortly, but he is one now. It is strange, and to be
wondered at ; Chriſt ſpeaks of it with wonder ; Have not F 2 It is./ad,
and to be lamented, that ever chriſtianity ſhould be made a cloak to
diaboliſm. - -- • .
(3.) The diſguiſes of hypocrites, however they may deceive men, and
put a cheat upon them, cannot deceive Chriſt, for his piercing eye fees
through them. He can call thoſe devils, that call themſelveºchristians,
like the prophet’s greeting to Jeroboam’s wife, when ſhe came to him
in maſquerade; (1 Kings 14. 6.) Come in thou wiſe of Jeroboam.
Chriſt's divine ſight, far better than any double ſight, can ſee ſpirits.
(4.) There are thoſe who are choſen by Chriſt to ſpecial ſervices,
who yet prove falſe to him ; I have choſen you to the apostleship, for
it is expreſsly ſaid, Judas was not choſen to eternal life, (ch. I3. 18.)
and yet one of you is a devil. Note, Advancement to places of honour
and truſt in the church, is no certain evidence of ſaving grace. We have
prophefted in thy name. * -
5. In the moſt ſelect ſocieties on this fide heaven, it is no new thing to
meet with thoſe that are corrupt. Of the twelve that were choſen to an
intimate converſation with an incarnate Deity, as great an honour and
privilege as ever men were choſen to, one was an incarnate devil. The
|hiſtorian lays an emphaſis upon this, that Judas was one of the twelve,
that were ſo dignified and diſtinguiſhed. Let us not therefore rejećt and
unchurch the twelve, becauſe one of them is a devil, nor ſay that they are
all cheats and hypocrites, becauſe one of them was ſo; let thoſe that are
ſo bear the blame, and not thoſe who, while they are undiſcovered, incor-
porate with them. There is a ſociety within the veil, into which no
unclean thing ſhall enter; a church of firſt born, in which are no falſe
brethren.
CHAP. VII.
In this chapter, we have, I. Christ’s declining for ſome time to appear pub-
licly in Judea, v. 1. II. His deſign to go up to Jeruſalem at the feast of
tabernacles, and his diſcourſe with his kindred in Galilee, concerning his
going up to this feast, v. 3...13. , III. His preaching publicly in the
temple at that feast. J. In the midst of the feast, v. 14, 15. We have
his diſcourſe with the Jews, (1.) Concerning his doctrine, v. 16.18.
(2.) Concerning the crime of ſabbath-breaking laid to his charge, v. 19...
24. (3.) Concerning himſelf, both whence he came, and whither he was
going, v. 25.36. 2. On the last day of the feast. (1.) His gracious
invitation to poor ſouls to come to him, v. 37.39. (2.) The reception
that it met with. [1..] Many of the people diſputed about it, v. 40...44.
[2.] The chief priests would have brought him into trouble for it, but
were first diſappointed by their officers, (b. 45.49.) and thenſilenced by
one of their own court, v. 50.53. x
1. AFTER theſe things, Jeſus walked in Galilee: for
he would not walk in Jewry, becauſe the Jews
ſought to kill him. 2. Now the Jews' feaſt of tabernacles
was at hand. 3. His brethren therefore ſaid unto him,
Depart hence, and go into Judea, that thy diſciples alſo
may ſee the works that thou doeſt. 4. For there is no
man that doeth any thing in ſecret, and he himſelf ſeeketh
to be known openly. If thou do theſe things, ſhew thy-
ſelf to the world. 5. For neither did his brethren believe
in him. 6. Then Jeſus ſaid unto them, My time is not
yet come: but your time is alway ready. 7. The world
cannot hate you : but me it hateth, becauſe I teſtify of it,
that the works thereof are evil. 8. Go ye up unto this
- 7 E.
*
ºf . , f ST, JOHN, VII. Chriſt's Diſcourſe with his Brethren.
feaſt: I go not up yet unto this feaſt, for my time is not
yet full come. 9. When he had ſaid theſe words unto
them, he abode ſill in Galilee. 10. But when his brethren.
were gone up, then went he alſo up unto the feaſt, not
openly, but as it were in ſecret. 11. Then the Jews ſought
him at the feaſt, and ſaid, Where is he 12. And there
was much murmuring among the people concerning him :
for ſome ſaid, He is a good man: others ſaid, Nay; but
he deceiveth the people. 13. Howbeit, no man ſpake
openly of him, for fear of the Jews.
we have here, •
I. The reaſon given why Chriſt ſpent more of his time in Galilee than
in Judea ; (v. 1.) becauſe the Jews, the people in Judea and Jeruſalem,
ſought to kill him, for curing the impotent man on the ſabbath-day, ch.
5. 16. They thought to be the death of him, either by a popular tu-
mult, or by a legal proſecution; in conſideration of this, he kept at a
diſtance, in another part of the country, very much out of the lines of
Jeruſalem’s communication. It is not ſaid, He durſt not, but, He would
not, walk in Jewry; it was not through fear and cowardice that he de-
clined it, but in prudence, becauſe his hour was not yet come.
Note, 1. Goſpel-light is juſtly taken away from thoſe that endeavour
to extinguiſh it, and blow it out. Chriſt will withdraw from thoſe that
drive him from them, and hide his face from thoſe that ſpit in it, and
juſtly ſhut up his bowels from thoſe that ſpurn at them. 2. In times of
imminent peril, it is not only allowable, but adviſeable, to withdraw and
alſcond for our own ſafety and preſervation, and to chooſe the ſervice of
thoſe places which are leaſt perilous, Matth. 16. 23. Then, and not till
then, we are called to expoſe and lay down our lives, when we cannot
fave them without fin. 3. If the providence of God caſts perſons of
merit into places of obſcurity and little note, it muſt not be thought
ſtrange, it was the lot of our Maſter himſelf; he who was fit to have ſat
in the higheſt of Moſes’ ſeats, willingly walked in Galilee among the or-
dinary ſort of people. Obſerve, He did not fit ſtill in Galilee, nor bury
himſelf alive there, but walked; he went about doing good. When we
cannot do what and where we would, we muſt do what and where we
C(172.
II. The approach of the feaſt of tabernacles, (v. 2.) one of the three
ſolemnities which called for the perſonal attendance of all the males at
Jeruſalem ; ſee the inſtitution of it, Lev. 23. 34, &c. and the revival of
it after a long diſuſe, Neh. 8. 14. It was intended to be both a me-
morial of the tabernacle-ſtate of Iſrael in the wilderneſs, and a figure of
the tabernacle-ſtate of God’s ſpiritual Iſrael in this world. This feaſt,
which was inſtituted ſo many hundred years before, was ſtill religiouſly
obſerved. Note, Divine inſtitutions are never antiquated, nor go out of
date, by length of time : nor muſt wilderneſs-mercies ever be forgotten.
But it is called the Jews’ feaſt, becauſe it was now ſhortly to be abo-
lished, as a mere Jewiſh thing, and left to them that ſerved the taber-
nacle.
III. Chriſt’s diſcourſe with his brethren ; ſome of his kindred, whe-
ther by his mother or his ſuppoſed father, is not certain; but they were
fuch as pretended to have an intereſt in him, and therefore interpoſed to
adviſe him in his condućt. And obſerve,
1. Their ambition and vain-glory in urging him to make a more public
appearance than he did. “Depart hence,” (ſaid they,) “ and go into
Judea, (v. 3.) where thou wilt make a better figure than thou canſt
here.” Two reaſons they give for this advice.
(1.) That it would be an encouragement to thoſe in and about Jeruſa-
lem, who had a reſpect for him ; for expecting his temporal kingdom,
the royal ſeat of which they concluded muſt be at Jeruſalem, they would
have diſciples there to be particularly countenanced, and thought the time
he ſpent among his Galilean diſciples waſted and thrown away, and his
miracles turning to no account unleſs they at Jeruſalem ſaw them. Or,
“That thy diſciples, all of them in general, who will be gathered at Jeru-
ſalem to keep the feaſt, may ſee thy works, and not, as here, a few at one
time, and a few at another.”
(2.) That it would be for the advancing of his own name and honour;
There is no man that does anything in ſecret, if he himſelf ſeeks to be known |
openly. They take it for granted, that Chriſt ſought to make known
himſelf, and therefore thought it abſurd for him to conceal his miracles;
“If thou do thºſe things, if thou be ſo well able to gain the applauſe of
the people, and the approbation of the rulers, by thy miracles, venture
abroad, and,ſhew thyſelf to the world. Supported with theſe credentials,
thou canſt not fail of acceptance, and therefore it is high time to ſet up
for an intereſt, and think of being great.”
Now one would not think there were any harm in this, and yet the
evangeliſt notes it as an evidence of their infidelity, for neither did his
brethren believe in him ; (v. 5.) if they had, they would not have
ſaid this. Obſerve, [1..] It was an honour to be of the kindred of
Chriſt, but no ſaving honour ; they that hear his word and keep it are
the kindred he values. Surely grace runs in no blood in the world,
when not in that of Chriſt's family. . [2.] It was a ſign that Chriſt did
not aim at any ſecular intereſt, for then his kindred would have ſtruck in
with him, and he would have ſecured them firſt. [3.] There were thoſe
who were akin to Chriſt according to the fleſh, who did believe in him,
(three of the twelve were his brethren,) and yet others, as nearly allied
to him as they, did not believe on him. Many that have the ſame exter-
nal privileges and advantages, do not make the ſame uſe of them.
But what was there amiſs in this advice which they gave him I an-
ſwer, First, It was a piece of preſumption for them to preſcribe to
Chriſt, and to teach him what meaſures to take ; it was a fign that they
did not believe him able to guide them, when they did not think him ſuf.
ficient to guide himſelf. Secondly, They diſcovered a great careleſſneſs
of his ſafety, when they would have him go to Judea, where they knew
the Jews ſought to kill him. They that believed in him, and loved him,
diſſuaded him from Judea, ch. 11. 8. Thirdly, Some think they hoped
that if his miracles were wrought at Jeruſalem, the Phariſees and rulers
would try them, and diſcover ſome cheat in them, which would juſtify
their unbelief. So Dr. Whitby. Fourthly, Perhaps they were wear
of his company in Calilee, (for are not all theſe that ſpeak, Galileans 2)
and this was, in effect, a deſire that he would depart out of their coasts.
Fifthly, They cauſeleſsly infinuate that he negle&ted his diſciples, and
denied them ſuch a ſight of his works as was neceſſary to the ſupport of
their faith. Sixthly, They tacitly reproach him as mean:ſpirited, that he
durſt not enter the liſts with the great men, nor truſt himſelf upon the
ſtage of public action, which, if he had any thing of courage and a great
Joul, he would do, and not ſneak thus and ſkulk in a corner; thus Chriſt's
humility, and his humiliation, and the ſmall figure which his religion has
uſually, made in the world, have been often turned to the reproach of
both him and it. Seventhly, They ſeem to queſtion the truth of the mi.
racles he wrought, in ſaying, “If thou do theſe things ; if they will bear
the teſt of a public ſcrutiny, in the courts above, produce them there.”
Bighthly, They think Chriſt altogether ſuch a one as themſelves, as ſub-
jećt as they to the politics of the world, and as deſirous as they to make
a fair shew in the flesh ; whereas he ſought not honour from meu.
Ninthly, Self was at the bottom of all ; they hoped, if he would make
himſelf as great as he might, they, being his kinſmen, ſhould ſhare in his
honour, and have reſpect paid them for his ſake. Note, 1. Many carnal
people go to public ordinances, to worſhip at the feaſt, only to shew
themſelves, and all their care is to make a good appearance, to preſent
themſelves handſomely to the world. 2. Many that ſeem to ſeek Chriſt's
honour, do really therein ſeek their own, and make it ſerve a turn for
themſelves. - - a
2. The prudence and humility of our Lord Jeſus, which appeared
in his anſwer to the advice his brethren gave him, v. 6...8. ' Though
there were ſo many baſe infinuations in it, he anſwered them mildly.
| Note, Even that which is ſaid without reaſon, ſhould be anſwered with-
out paſſion ; we ſhould learn of our Maſter to reply with meekneſs even
to that which is moſt impertinent and imperious; and where it is eaſy to
find much amiſs, to ſeem not to ſee it, and wink at the affront.
|, They expected Chriſt's company with them to the feaſt, perhaps
hoping he would bear their charges. But here,
(1.) He ſhews the difference between himſelf and them, in two
things. - * -
[I.] His time was ſet, ſo was not their's ; “My time is not yet come,
but your time is always ready.” Underſtand it of the time of his going
up to this feaſt. It was an indifferent thing to them when they went,
for they had nothing of moment to do, either where they were, to detain
them there, or where they were going, to hasten them thither; but every
minute of Chriſt's time was precious, and had its own particular bufineſs
allotted to it. He had ſome work yet to be done in Galilee before he
fleft the country : in the harmony of the goſpels betwixt this motion made
º by his kindred and his going up to this feaſt, comes in the ſtory of his
ſending forth the ſeventy diſciples, (Luke 10. 1, &c.) which was an
|affair of very great conſequence; his time is not yet, for that muſt be
ST, JOHN, VII.
The Rumours reſpecting Chriſt.
works of darkneſs and rebellion. -
himſelf and by his miniſters, did and will both diſcover and teſtify againſt
the evil works of this wicked world. Thirdly, It is a great uneaſineſs |
done firſt. Thoſe who live uſeleſs-lives, have their time always ready,
they can go and come when they pleaſe; but thoſe whoſe time is filled
up with duty, will often find themſelves straitened, and they have not yet
time for that which others can do at any time. Thoſe who are made
the ſervants of God, as all men are, and who have made themſelves the
ſervants of all, as all uſeful men have, muſt not expect nor covet to be
masters of their own time. The confinement of buſineſs is a thouſand
times better than the liberty of idleneſs. Or, it may be meant of the
time of his appearing publicly at Jeruſalem; Chriſt, who knows all men,
and all things, knew that the beſt and moſt proper time for it would be
about the middle of the feast. We, who are ignorant and ſhort fighted,
are apt to preſcribe to him, and to think he ſhould deliver his people, and
ſo ſhew himſelf now, juſt now ; the preſent time is our time, but he is
fitteſt to judge, and, it may be, his time is not yet come ; his people are
not yet ready for deliverance, nor his enemies ripe for ruin; let us there-
fore wait with patience for his time, for all he doeth, will be moſt glori- |
ous in its ſeaſon. - -
[2.] His life was ſought, ſo was not their’s, v. 7. They, in shewing
themſelves to the world, did not expoſe themſelves; “The world cannot
hate you, for ye are of the world, its children, its ſervants, and in with its
intereſts ; and, no doubt, the world will love its own ;” ſee ch. 15. 19.
Unholy ſouls, whom the holy God cannot love, the world that lies in
wickedneſs cannot hate ; but he, in ſhe wing himſelf to the world, laid
himſelf open to the greateſt danger; for me it hateth. Chriſt was not
only ſlighted, as inconfiderable in the world, (The world knew him not,)
but hated, as if he had been hurtful to the world ; thus ill was he re-
quited for his love to the world : reigning fin is a rooted antipathy and
enmity to Chriſt.
But why did the world hate Chriſt 2 What evil had he done it Had
he, like Alexander, under colour of conquering it, laid it waſte “ No,
but becauſe” (ſaith he) “I testify of it, that the works of it are evil.”
Note, Firſt, The works of an evil world are evil works ; as the tree is, ſo
are the fruits : it is a dark world, and an apoſtate world, and its works
Secondly, 'Our Lord Jeſus, both by
and provocation to the world to be convićted of the evil of its works.
It is for the honour of virtue and piety, that thoſe who are impious and
vicious, do not care for hearing of it, for their own conſciences make
them ashamed of the turpitude there is in fin, and afraid of the puniſh-
ment that follows after fin. Fourthly, Whatever is pretended, the real
cauſe of the world’s enmity to the goſpel, is, the teſtimony it bears
againſt fin and finners. Chriſt’s witneſſes by their doćtrine and conver-
ſation torment them that dwell on the earth, and therefore are treated ſo
barbarouſly, Rev. 11. 10. But it is better, to incur the world's hatred
by our teſtifying againſt its wickedneſs, that gain its good-will by going
down the ſtream with it. . . . . -
(2.) He diſmiſſes them, with a defign to ſtay behind for ſome time in
Galilee ; (v. 8.) Go ye up to this feaſt, I go not up yet. [I.] He allows
their going to the feaſt, though they were carnal and hypocritical in it.
Note, Even thoſe who go not to holy ordinances with right affections
and ſincere intentions, muſt not be hindered or diſcouraged from going ;
who knows but they may be wrought upon there 2 [2.] He denies
them his company when they went to the feaſt, becauſe they were carnal
and hypocritical. Thoſe who go to ordinances for oſtentation, or to
ſerve ſome ſecular purpoſe, go without Chriſt, and will ſpeed accord-
ingly. How ſad is the condition of that man, though he reckon himſelf
akin to Chriſt, to whom he faith, “Go up to ſuch an ordinance, Go
pray, Go hear the word, Go receive the ſacrament, but I go not up with
thee Go thou and appear before God, but I will not appear for thee,”
as Exod. 33. 1, 3. But if the preſence of Chriſt go not with us, to
what purpoſe ſhould we go up 2 Go ye up, I go not up. When we are
going to, and coming from ſolemn ordinances, it concerns us to be care-
ful what company we have and chooſe, and to avoid that which is vain
and carnal, left the coal of good affections be quenched by corrupt com- |
munication. I go not up yet to this feast ; he does not ſay, I will not
go up at all, but not yet. There may be reaſon for deferring a particu-
lar duty, which yet muſt not be wholly omitted or laid afide. See
Numb. 9. 1 1. The reaſon he gives, is, My time is not yet full come.
Note, Our Lord Jeſus is very exačt and punétual in knowing and keep-
ing his time, and as it was the time fired, ſo it was the best time.
3. Chriſt’s continuance in Galilee till his full time was come, v. 9.
He, ſaying theſe things to them, (radio. 3s simwy,) abode still in Galilee;
becauſe of this diſcourſe he continued there ; for, (1.) He would not
be influenced by thoſe who adviſed him to ſeek honour from men, nor
go along with thoſe who put him upon making a figure; he would not
ſeem to countenance the temptation. (2.) He would not depart from
his own purpoſe. He had ſaid, upon a clear forefight, and mature deli-
beration, that he would not go up yet to this feaſt, and therefore he
abode ſtill in Galilee. It becomes the followers of Chriſt thus to be
steady, and not to uſe lightneſs. - s
4. His going up to the feaſt when his time was come.
Obſerve, (1.) When he went ; when his brethren were gone up. He
would not go up with them, left they ſhould have made a noiſe and diſ-
turbance, under pretence of shewing him to the world; whereas it agreed
both with the predićtion and with his Spirit, not to strive or cry, or let
his voice be heard in the streets, Iſa. 42. 2. But he went up after them.
We may lawfully join in the ſame religious worſhip with thoſe whom yet
we ſhould decline an intimate acquaintance and converſe with ; for the
bleſſing of ordinances depends upon the grace of God, and not upon the
grace of our fellow-worſhippers. His carnal brethren went up first,
and then he went. Note, In the external performances of religion it is
poſſible that formal hypocrites may get the start of thoſe that are ſincere.
Many come first to the temple, who are brought thither by vain-glory,
and go thence unjuſtified, as he, Luke 10. 10. It is not, Who comes
jirst, that will be the queſtion, but, Who comes fittest 2 If we bring our
hearts with us, it is no matter who gets before us. * - .
(2.) How he went, wssy ×gvºlo-as if he were hiding himſelf; not
openly, but as it were in ſecret, rather for fear of giving offence, than of
receiving injury. He went up to the feaſt, becauſe it was an opportunity
of honouring God and doing good; but he went up as it were in ſecret,
becauſe he would not provoke the government. Note, Provided the
work of God be done effectually, it is beſt done when it is done with
least noiſe. The kingdom of God needs not come with obſervation, Luke
17. 20. We may do the work of God privately, and yet not do it de-
ceitfully. * - - -
5. The great expectation that there was of him among the Jews at
Jeruſalem, v. 11... 13. Having formerly come up to the feaſts, and fig-
malized himſelf by the miracles he wrought, he had made himſelf the
Subječt of much diſcourſe and obſervation. -
(1.) They could not but think of him; (v. 11.) “The Jews fought
him at the feaſt, and ſaid, Where is he ” [1..] The common people
longed to ſee him there, that they might have their curioſity gratified
with the fight of his perſon and miracles. They did not think it worth
while to go to him into Galilee, though, if they had, they would not
have loſt their labour, but they hope the feast will bring him to Jeruſa-
lem, and then they ſhall ſee him. If an opportunity of acquaintance
with Chriſt come to their door, they can like it well enough. They
Jought him at the feast. When we attend upon God in his holy ordi-
nances we ſhould ſeek Chriſt in them, ſeek him at the goſpel-feaſts.
Thoſe who would ſee Chriſt at a feaſt, muſt ſeek him there. Or, [2.]
Perhaps it was his enemies that were thus waiting an opportunity to
ſeize him, and, if poſſible, to give an effectual ſtop to his progreſs.
They ſaid, Where is he 2 we vs, sksiyos—Where is that fellow 2 Thus
ſcornfully and contemptibly do they ſpeak of him. Or it intimates how
full their hearts were with thoughts of him, and their town with talk of
him ; they needed not name him. When they ſhould have welcomed
the feaſt as an opportunity of ſerving God, they were glad of it as an
opportunity of perſecuting Chriſt. Thus Saul hoped to ſlay David at
the new-moon, 1 Sam. 20. 27. Thoſe who ſeek opportunity to ſin in
ſolemn aſſemblies for religious worſhip, profane God’s ordinances to the
laſt degree, and defy him upon his own ground; it is like ſtriking within ,
the verge of the court. . *
(2.) The people differed much in their ſentiments concerning him;
(v. 12.) “There was much murmuring, or muttering rather, among the
people concerning him.” The enmity of the rulers againſt Chriſt, and
their inquiries after him, made him to be ſo much the more talked of and
obſerved among the people. This ground the goſpel of Chriſt has got
by the oppoſition made to it, that it has been the more inquired into,
and by being every where ſpoken against, it has come to be every where
Jpoken of, and by that means has been ſpread the further, and the merits
of his cauſe have been the more ſearched into. This murmuring was
not against Chriſt, but concerning him ; ſome murmured at the rulers,
becauſe they did not countenance and encourage him ; others murmured
at them, becauſe they did not filence and reſtrain him. Some murmured
that he had ſo great an intereſt in Galilee; others, that he had ſo little
intereſt in Jeruſalem. Note, Chriſt and his religion have been, and will
be, the ſubject of much controverſy and debate, Luke 12. 51, 52. If
- - • * * ~ * - -
- . . . . . . . 5. - - ." ‘. . . . . . ... ". . .”
. A- - *... • * ~. ‘. . . . . .
º: * , ...' " { ..'s S. . ... ." . . - J.
all would agree to entertain Chriſt as they ought, there would be perfeót
peace; but when ſome receive the light, and others reſolve againſt it,
there will be murmuring. The bones in the valley, while they were
dead and dry, lay quiet; but when it was ſaid unto them, Live, there
was a noiſe, and a shaking, Ezek. 37.7. But the noiſe and rencounter
of liberty and buſineſs are preferable, ſurely to the filence and agreement
of a priſon. - - . -
Now what were the ſentiments of the people concerning him :
[1..] Some ſaid, He is a good Man. This was a truth, but it was
far ſhort of being the whole truth. He was not only a good Man, but
more than a Man, he was the Son of God. Many who have no ill thoughts
of Chriſt, have yet low thoughts of him, and ſcarcely honour him, even
when they ſpeak well of him, becauſe they do not ſay enough ; yet in-
deed it was his honour, and the reproach of thoſe who perſecuted him,
that even they who would not believe him to be the Meſfiah, could not
but own he was a good Man.- - -
[2.] Others ſaid, Nay, but he deceiveth the people; if that had been
true, he had been a very bad man. The doćtrine he preached, was ſound,
and could not be conteſted; his miracles real, and could not be diſ-
proved; his converſation manifeſtly holy and good; and yet it muſt be
taken for granted, notwithſtanding, that there is ſome undiſcovered cheat
at the bottom, becauſe it is the intereſt of the chief prieſts to oppoſe him
and run him down. Such murmuring as there was among the Jews con-
cerning Chriſt, there is ſtill among us : the Socinians ſay, He is a good
Man, and further they ſay not ; the deists will not allow this, but ſay,
He deceived thepºle. Thus ſome diminiſh him, others abuſe him, but
great is the truth. - - -
[3.] They were frightened by their ſuperiors from ſpeaking much of
him; (v. 13.), “No man ſpake openly of him, for fear of the Jews.”
Either, First, They durſt not openly ſpeak well of him. While any one
was at liberty to cenſure and reproach him, none durſt vindicate him.
Or, Secondly, They durſt not ſpeak at all of him openly. Becauſe no-
thing could juſtly be ſaid against him, they would not ſuffer any thing
to be ſaid of him. It was a crime to name him. Thus many have aimed
to ſuppreſs truth, under colour of filencing diſputes about it, and would
have all talk of religion huſhed, in hopes thereby to bury in oblivion re-
ligion itſelf.
14. Now about the midſt of the feaſt, Jeſus went up
into the temple, and taught. 15. And the Jews marvelled,
ſaying, How knoweth this man letters, having never learn-
ed? 16. Jeſus anſwered them, and ſaid, My doćtrine is
not mine, but his that ſent me. 17. If any man will do
his will, he ſhall know of the doćtrine, whether it be of
God, or whether 1 ſpeak of myſelf. 18. He that ſpeaketh
of himſelf, ſeeketh his own glory: but he that ſeeketh
his glory that ſent him, the ſame is true, and no unrighte-
ouſneſs is in him. 19. Did not Moſes give you the law,
and yet none of you keepeth the law Why go ye about
to kill me? 20. The people anſwered and ſaid, Thou haſt
a devil: who goeth about to kill thee ? 21. Jeſus anſwered
and ſaid unto them, I have done one work, and ye all
marvel. 22. Moſes therefore gave unto you circumciſion,
(not becauſe it is of Moſes, but of the fathers,) and ye on
the ſabbath-day circumciſe a man. 23. If a man on the
ſabbath-day receive circumciſion, that the law of Moſes |
ſhould not be broken ; are ye angry at me, becauſe I
have made a man every whit whole on the ſabbath-day ?
24. Judge not according to the appearance, but judge righ-
teous judgment. 25. Then ſaid ſome of them of Jeruſa-
lem, is not this he whom they ſeek to kill ; 26. But lo,
he ſpeaketh boldly, and they ſay nothing unto him : do
the rulers know indeed that this is the very Chriſt? 27.
Howbeit we know this man whence he is : but, when
Chriſt cometh, no man knoweth whence he is. 28. Then
cried Jeſus in the temple as he taught, ſaying, Ye both
know me, and ye know whence I am : and I am not come ||
sT. JoHN, VII.
Chriſt at the Feaſt of Tabernades.
of myſelf, but he that ſent me is true, whom ye know
not. 29. But I know him, for I am from him, and he
hath ſent me."' 30. Then they ſought to take him : but
no man laid hands on him, becauſe his hour was not yet
come.
31. And many of the people believed on him, and
ſaid, When Chriſt cometh, will he do more miracles than
|
| theſe which this man hath done ; 32. The Phariſees heard
that the people murmured ſuch things concerning him :
and the Phariſees and the chief prieſts ſent officers to
take him. 33. Then ſaid Jeſus unto them, Yet a little
while am I with you, and then I go unto him that ſent me.
34. Ye ſhall ſeek me, and ſhall not find me : and where I
am, thither ye cannot come. 35. Then ſaid the Jews
among themſelves, Whither will he go, that we ſhall not
find him : Will he go unto the diſperſed among the Gen-
tiles, and teach the Gentiles? 36. What manner of ſaying
is this that he ſaid, Ye ſhall ſeek me, and ſhall not find me:
and where I am, thither ye cannot come 3
Here is, -
I. Chriſt’s public preaching in the temple : (v. 14.) He went up into
the temple, and taught, according to his cuſtom when he was at Jeruſa-
lem. His buſineſs was to preach the goſpel of the kingdom, and he did
it in every place of concourſe. ' His ſermon is not recorded, becauſe,
probably, it was to the ſame purport with the ſermons he had preached
in Galilee, which were recorded by the other evangeliſts. For the goſ.
pel is the ſame to the plain and to the polite. But that which is ob.
ſervable here, is, that it was about the midst of the feast : the fourth or
fifth day of the eight. Whether he did not come up to Jeruſalem till
the middle of the feaſt, or whether he came up at the beginning, but
kept private till now, is not certain. . But, Query, Why did he not go
to the temple ſooner, to preach Anſwer, 1. Becauſe the people would
have more leiſure to hear him, and, it might be hoped, would be better
diſpoſed to hear him, when they had ſpent ſome days in their booths, as
they did at the feaſt of tabernacles. , 2. Becauſe he would chooſe to ap-
pear then, when both his friends and his enemies had done looking for .
him ; and to give a ſpecimen of the method he would obſerve in his
| appearances, which is to come at midnight, Matth. 25. 6. But why did
he appear thus publicly now 3 Surely it was to shame his perſecutors,
the chief prieſts and elders, (1.) By ſhewing that, though they were
very bitter againſt him, 7. did not fear them, nor their power. See
Iſa. 50. 7, 8. (2.) By taking their work out of their hands. Their
office was to teach the people in the temple, and particularly at the feast
of tabernacles, Neh. 8, 17, 18. But they either did not teach them at
all, or taught for doćtrines the commandments of men, and therefore he
goes up to the temple, and teaches the people. When the ſhepherds of
Iſrael made a prey of the flock, it was time for the chief Shepherd to ap-
pear, as was promiſed, Ezek. 34.22, 23. Mal. 3. 1.
II. His diſcourſe with the Jews hereupon ; and the conference is re-
ducible to four heads.
1. Concerning his doctrine. See here, - *
(1.) How the Jews admired it ; (v. 15.) “They marvelled, ſaying,
How knows this man letters, having never learned 2* Obſerve here, [1]
That our Lord Jeſus was not educated in the ſchools of the prophets,
or at the feet of the rabbins; not only did not travel for learning, as the
philoſophers did, but did not make any uſe of the ſehools and academies
in his own country. Moſes was taught the learning of the Egyptians,
but Chriſt was not taught ſo much as the learning of the Jews; having
received the Spirit without meaſure, he needed not receive any knowledge
jrom man, or by man. At the time of Chriſt’s appearing, learning
| flouriſhed both in the Roman empire and in the Jewiſh church, more
than in any age before or ſince, and in ſuch a time of inquiry Christ
choſe to eſtabliſh his religion, not in an illiterate age, left it ſhould look
like a deſign to impoſe upon the world ; yet he himſelf ſtudied not the
learning then in vogue. [2.] That Chriſt had letters, though he had
never learned them ; was mighty in the ſcriptures, though he never had
any doćtor of the law for his tutor. It is neceſſary that Chriſt’s miniſ.
ters ſhould have learning, as he had ; and fince they cannot expect to
have it as he had it, by inſpiration, they muſt take pains to get it an oc-
dinary way. [3.] That Chriſt’s having learning, though he had not
. . . . ST. JOHN, VII.
Chriſt at the Feaſt of Tabernacles.
been taught it, made him truly great and wonderful; the Jews ſpeak of
it here with wonder. Firſt, Some, it is likely, took notice of it to his
honour; He that had no human learning, and yet ſo far excelled all that
had, certainly muſt be endued with a divine knowledge. Secondly,
Others, probably, mentioned it in diminution and contempt of him ;
Whatever he ſtems to have, he cannot really have any true learning, for
he was never at the univerſity, nor took his degree. Thirdly, Some per-
haps ſuggeſted that he had got his learning by magic arts, or ſome un-
lawful means or other ; ſince they know not how he could be a ſcholar,
they will think him a conjurer.
(2.) What he aſſerted concerning it: three things.
[1..] That his doctrine is divine ; (v. 16.) My doctrine is not mine,
but his that ſent me. They were offended, becauſe he undertook to
teach, though he had never learned. In anſwer to which, he tells them,
that his doćtrine was ſuch as was not to be learned, for it was not the
produćt of human thought and natural powers enlarged and elevated by
reading and converſation, but it was a divine revelation. As God equal
with the Father, he might truly have ſaid, My doctrine is mine, and his
that ſent me; but being now in his eſtate of humiliation, and being, as
Mediator, God’s Servant, it was more congruous to ſay, “My doctrine is
not mine, not mine only, or mine originally, as Man and Mediator, but
his that ſent me : it does not centre in myſelf, or lead ultimately to
myſelf, but to him that ſent me.” God had promiſed concerning the
great Prophet, that he wºuld put his words into his mouth, (Deut.
18. 18.) to which Chriſt ſeems here to refer. Note, It is the comfort
of thoſe who embrace Chriſt’s doćtrine, and the condemnation of thoſe
who rejećt it, that it is a divine doćtrine, it is of God, and not of man.
[2.] Tha. the moſt competent judges of the truth and divine autho-
rity of Chriſt’s doćtrine are thoſe that with a ſincere and upright heart
defire and endeavour to do the will of God; (v. 17.) “If any man be
willing to do the will of God,” have his will melted into the “will of
God, he ſhall know of the doćtrine, whether it be of God, or, whether.
I ſpeak of myſelf.” Obſerve here,
First, What the queſtion is, concerning the doćtrine of Chriſt,
whether it be of God or no ; whether the goſpel be a divine revelation,
or an impoſture. Chriſt himſelf was willing to have his doćtrine inquired
into, whether it were of God or no, much more ſhould his miniſters; and
we are concerned to examine what grounds we go upon, for if we be
deceived, we are miſerably deceived.
Secondly, Who are likely to ſucceed in this ſearch ; thoſe that do the
will of God, at leaſt are defirous to do it. Now ſee, 1. Who they are,
that will do the will of God; they are ſuch as are impartial in their inqui-
ries concerning the will of God, and are not biaſed by any luſt or in-
tereſt ; and ſuch as are refolved by the grace of God, when they find
out what the will of God is, to conform to it. They are ſuch as have
an honeſt principle of regard to God, and are truly defirous to glorify
and pleaſe him. 2. Whence it is that ſuch a one ſhall know of the truth of
Chriſt’s doćtrine. (1.) Chriſt has promiſed to give knowledge to ſuch ;
he hath ſaid, He shall know, and he can give an underſtanding. Thoſe
who improve the light they have, and carefully live up to it, ſhall be ſe-
cured by divine grace from deſtructive miſtakes. (2.) They are diſpoſed
and prepared te receive that knowledge. He that is inclined to ſubmit
to the rules of the divine law, is diſpoſed to admit the rays of divine
light. To him that has ſhall be given ; thoſe have a good understanding,
that do his commandments, Pſ. 111. 10. Thoſe who reſemble God, are
moſt likely to understand him.
[3.] That hereby it appeared that Chriſt, as a Teacher, did not ſpeak
of himſelf, becauſe he did not ſeek himſelf, v. 18.
First, See here the charaćter of a deceiver : he ſeeketh his own glory,
which is a ſign that heſpeaks of himſelf, as the falſe chriſts and falſe pro-
phets did. Here is the deſcription of the cheat ; they ſpeak of them-
Jelves, and have no commiſſion or inſtructions from God ... no warrant
but their own will, no inſpiration but their own imagination, their own
politics and artifice. Ambaſſadors ſpeak not of themſelves; thoſe miniſ-
ters diſclaim that charaćter, who glory in this, that they ſpeak of them-
elves. But ſee the diſcovery of the cheat; by this their pretenſions are
diſproved, they conſult purely their own glory ; ſelf-ſeekers are ſelf-
ſpeakers. They who ſpeak from God, will ſpeak for God, and for his
glory; they who aim at their own preferment and intereſt, make it to
appear that they had no commiſſion from God. -
Secondly, See the contrary charaćter Chriſt gives of himſelf and his
dbétrine; He that ſeeks his glory that ſent him, as I do, makes it to ap-
pear that he is true: 1. He was ſent of God. Thoſe teachers, and thoſe
onlv. who are ſent of God, are to be received and entertained by
Thoſe who bring a divine meſſage, muſt prove a divine miſſion, either by
ſpecial revelation, or by regular inſtitution. 2. HeJöught the glor of
God. It was both the tendency of his doćtrine, and the tenor of his
whole converſation, to glorify God. 3. This was a proof that he was
true, and there was no unrighteouſneſs in him. Falſe teachers are moſt
unrighteous; they are unjuſt to God whoſe name they abuſe, and unjuſt
to the ſouls of men whom they impoſe upon. There cannot be a greater
piece of unrighteouſneſs than this. But Chriſt made it appear that he
was true, that he was really what he ſaid he was, that there was no un-
righteouſneſs in him ; no falſehood in his doćtrine, no fallacy or fraud in
his dealings with us.
2. They diſcourſe concerning the crime that&as laid to his charge
for curing the impotent man, and bidding him carry his bed on the ſab-
bath-day, for which they had formerly proſecuted him, and which was
ſtill the pretence of their enmity to him. -
(1.) He argues againſt them by way of recrimination, convićting them
of far worſe pračtices, v. 19. How could they for ſhame cenſure him
for a breach of the law of Moſes, when they themſelves were ſuch noto-
rious breakers of it 2 Did not Moſès give you the law 2 And it was their .
privilege that they had the law, no nation had ſuch a law, ; but it was
their wickedneſs that none of them kept the law, that they rebelled againſt
it, and lived contrary to it. Many that have the law given them, when
they have it do not keep it. Their neglect of the law was univerſal ;
None of you keepeth it ; neither thoſe of them that were in posts of ho-
nour, who ſhould have been moſt knowing, nor thoſe who were in posts
of ſubjection, who ſhould have been moſt obedient. They boaſted of the
law, and pretended a zeal for it, and were enraged at Chriſt for ſeeming
to tranſgreſs it, and yet none of them kept it ; like thoſe who ſay that
they are for the church, and yet never go to church. It was an aggra-
vation of their wickedneſs in perſecuting Chriſt for breaking the law,
that they themſelves did not keep it ; “None of you keepeth the law, why
then go ye about to kill me for not keeping it * Note, Thoſe are com-
monly moſt cenſorious of others, who are moſt faulty themſelves. Thus
hypocrites, who are forward to pull a mote out of their brother’s eye,
are mot aware of a beam in their own. Why goiye about to kill me 2
Some make this to be the inſtance of their not keeping the law; “ Te
keep not the law ; if ye did, ye would underſtand yourſelves better than
to go about to kill me for doing a good work.” - Thoſe that ſupport
themſelves and their intereſt by perſecution and violence, whatever they
pretend, (though they may call themſelves custodes utriuſque tabulae—
the guardians of both tables,) are not keepers of the law of God. Chem-
mitius underſtands this as a reaſon why it is time to ſuperſede the law of
Moſes by the goſpel, becauſe the law was found inſufficient to restrain
ſºn ; “Moſes gave you the law, but you do not keep it, nor are kept
by it from the greateſt wickedneſs ; there is therefore need of a clearer
light and better law to be brought in ; why then do you aim to kill me
for introducing it *
Here the people rudely interrupted him in his diſcourſe, and contra-
dićted what he ſaid; (v. 20.) Thow hast a devil; who goes about to kill
thee 2. This ſpeaks, [1..]. The good opinion they had of their rulers, who,
they think, would never attempt ſo atrocious a thing as to kill him ; no,
ſuch a veneration they had for their elders and chief prieſts, that they
would ſwear for them they would do no harm to an innocent man. Pro-
bably, the rulers had their little emiſſaries among the people, who ſug-
geſted this to them; many deny that wickedneſs which at the ſame time
they are contriving. [2.] The ill opinion they had of our Lord Jeſus;
“Thou hast a devil, thou art poſſeſſed with a lying ſpirit, and art a bad
man for ſaying ſo; ſo ſome : or rather, “ Thou art melancholy, and art
a weak man; thou frighteneſt thyſelf with cauſeleſs fears, as hypocon-
driacal people are apt to do.” Not only open phrenfies, but filent me-
lancholies, were then commonly imputed to the power of Satan. “ Thou
art crazed, haſt a diſtempered brain.” Let us not think it ſtrange if the
beſt of men be put under the worſt of charaćters.
To this vile calumny our Saviour returns no direct anſwer, but ſeems
as if he took no notice of it. Note, Thoſe who would be like Chriſt,
muſt put up affronts, and paſs by the indignities and injuries done them ;
muſt not regard them, much leſs réſent them, and leaſt of all revenge
them. I, as a deaf man, heard not. When Chriſt was reviled, he re-
viled not again. * - - tº
(2.) He argues by way of appeal and vindication. s
[1..] He appeals to their own Jēntiments of this miracle; (v. 21.) « I
have done one work, and ye all marvel. Ye cannot chooſe but marvel at
it as truly great, and altogether ſupernatural ; ye muſt all own it to be
Or, “ Though. I have done but one work that vou have
marvellous.”
s ST, JOHN, VII.
any colour to find fault with, yet you marvel, you are offended aſid diſ.
pleaſed as if I had been guilty of ſome heinous or enormous crime.”
[2.] He appeals to their own praćtice in other inſtances ; “I have
done one work on the ſabbath, and it was done eaſily, with a word’s ſpeak-
ing, and ye all marvel, ye make a mighty ſtrange thing of it, that a re-
ligious man ſhould dare to do ſuch a thing, whereas ye yourſelves many a
time do that which is a much more ſervile work on the ſabbath-day, in
the caſe of circumcifion; if it be lawful for you, näy, and your duty, to
circumciſe a child on the ſabbath-day, when it happens to be the eighth
day, as, no doubt, it is, much more was it lawful and good for me to heal
a diſeaſed man on that day.” Obſerve,
First, The riſe and eiginal of circumciſion ; Moſes gave you circum-
-ciſion, gave you the law concerning it. Here, 1. Circumciſion is ſaid to
be given you, and (v. 23.) they are ſaid to receive it ; it was not im- |
poſed upon them as a yoke, but conferred upon them as a favour. Note,
The ordinances of God, and particularly thoſe which are ſeals of the co-
venant, are gifts given to men, and are to be received as ſuch. 2. Moſes
is ſaid to give it, becauſe it was a part of that law which was given by
Moſes; yet as Chriſt ſaid of the manna, (ch. 6. 32.) Moſes did not
give it them, but God; nay, and it was not of Moſes firſt, but of the fa-
thers, v. 22. Though it was incorporated into the Moſaic inſtitution, yet
it was ordained long before, for it was a ſeal of the righteouſneſs of faith,
and therefore commenced with the promiſe four hundred and thirty years
before, Gal. 3. 17. The church-memberſhip of believers and their ſeed
was not of Moſes or his law, and therefore did not fall with it ; but was
of the fathers, belonging to the patriarchal church, and was part of
that bleſfing of Abraham, which was to come upon the Gentiles, Gal.
3. 14. N
Secondly, The reſpect had to the law of circumciſion above that of
the ſabbath, in the conſtant practice of the Jewiſh church. The Jewiſh
caſuiſts frequently take notice of it, “Circumcific & ejus ſanatio pellit
ſabbatum—Circumcificn and its cure drive away the ſabbath ;” ſo that
if a child was born one ſabbath day, it was without fail circumciſed the
next. If then, when the ſabbath-rest was more ſtrićtly infifted on, yet
thoſe works were allowed which were in ordine ad ſpiritualia—for the
keeping up of religion, much more are they allowed now under the
goſpel, when the ſtreſs is laid more upon the ſabbath-work.
Thirdly, The inference Chriſt draws from hence in juſtification of him-.
ſelf, and of what he had done ; (v. 23.) “A man-child on the ſabbath-
day receives circumciſion, that the law of circumciſion might not be
broken ;” or, as the margin reads it, without breaking the law, namely,
of the ſabbath. Divine commands muſt be conſtrued ſo as to agree
with each other. “Now, if this be allowed by yourſelves, how unrea-
ſonable are ye, who are “angry with me becauſe I have made a man
every whit whole on the ſahbath-day !” spºo, Xox2+: ; the word is uſed
only here, from x,yn—ſel—gall. They were angry at him with the
greateſt indignation ; it was a ſpiteful anger, anger with gall in it. Note,
It was very abſurd and unreaſonable for us to condemn others for that
which we juſtify ourſelves in. Obſerve the compariſon Chriſt here
makes between their circumcising a child and his healing a man on the
ſabbath-day. 1. Circumciſion was but a ceremonial inſtitution ; it was
of the fathers indeed, but not from the beginning ; but what Chriſt did
was a good work by the law of nature, a more excellent law than that
which made circumciſion a good work. 2. Circumciſion was a bloody
ordinance, and made ſore; but what Chriſt did was healing, and made
whole. The law works pain, and if that work may be done on the ſab-
bath-day, much mole a goſpel-work, which works peace. 3. Eſpecially,
confidering that whereas, when they had circumciſed a child, yet their
care was only to heal up that part which was circumciſed, which might
be done, and yet the child remain under other illneſſeſs, Chriſt had made
this man every whit whole, oxy 2,082 mov vyin—I have made the whole man
healthful and ſound. Ths whole body was healed, for the diſeaſe affected
the whole body; and it was a perfeót cure, ſuch as left no relics of the
diſeaſe behind; nay, Chriſt not only healed his body, but his ſoul too,
by that admonition, Go, and sin no more, and ſo indeed made the whole
man ſound, for the ſoul is the man. Circumciſion indeed was intended
for the good of the ſoul, and to make the whole man as it ſhould be ;
but they had perverted it, and turned it into a mere carnal ordinance;
but Chriſt accompanied his outward cures with inward grace, and ſo
made them ſacramental, and healed the whole man.
He concludes this argument with that rule, (v. 24.) “Judge not ac-
colding to the appearance, but judge righteous judgment.” This may
be applied, either, (1.) In particular, to this work which they quar-
relled with as a violation of the law. Be not partial in your judgment;
|
Chriſt at the Feaſt of Tabernacles.
judge not, x2+ o-piy—with reſpect of perſons ; knowing faces, as the He-
brew phraſe is, Deut. 1. 17. It is contrary to the law of juſtice, as
well as charity, to cenſure thoſe who differ in opinion from us, as tranſ.
greſſors, in taking that liberty which yet in thoſe of our own party, and
way, and opinion, we allow of ; as it is alſo to commend that in ſome as
neceſſary ſtrićtneſs and ſeverity, which in others we condemn as impoſition
and perſecution. Or, (2.) In general, to Chriſt’s perſon and preach-
ing, which they were offended at and prejudiced againſt. Thoſe things
that are falſe, and deſigned to impoſe upon men, commonly appear beſt,
when they are judged of according to the outward appearance, they appear
moſt plauſible, prima facie—at the first glance. This was it that gained
the Phariſees ſuch an intereſt and reputation, that they appeared right
unto men; (Matth. 23. 27, 28.) and men judged of them by that ap-
pearance, and ſo were ſadly miſtaken in them. “But,” ſaith Chriſt,
“ be not too confident that all are real ſaints, who are ſeeming ones.”
With reference to himſelf, his outward appearance was far ſhort of his
real dignity and excellency, for he took upon him the form of a ſervant,
(Phil. 2. 7.) was in the likeneſs of sinful flesh, (Rom. 8. 3.) had no
form or comelineſs, Iſa. 53. 2. So that they who undertook to judge
whether he were the Son of God or no by his outward appearance, were
not likely to judge righteous judgment. The Jews expected the outward
appearance of the Meſſiah to be pompous and magnificent, and attended
with all the ceremonies of ſecular grandeur; and, judging of Chriſt by
that rule, their judgment was from firſt to laſt a continual miſtake, for the
kingdom of Chriſt was not to be of this world, nor to come with obſerva-
tion. If a divine power accompanied him, and God bare him witneſs,
and the ſcriptures were fulfilled in him, though his appearance was ever
ſo mean, they ought to receive him, and to judge by faith, and not by
the fight of the eye. See Iſa. 11. 3. and 1 Sam. 16. 7. Chriſt and
his doćtrine and doings define nothing but righteous judgment ; if truth
and juſtice may but paſs the ſentence, Chriſt and his cauſe will carry
the day. We muſt not judge concerning any by their outward appear-
ance, not by their titles, the figure they make in the world, and their
fluttering ſhew, but by their intrinſic worth, and the gifts and graces of
God’s Spirit in them. -
3. Chriſt diſcourſes with them here concerning himſelf, whence he
came, and whither he was going, v. 25.36.
(1.) Whence he came, v. 25.31. In the account of this, obſerve,
[1..] The obječtion concerning this, ſtated by ſome of the inhabitants of
Jeruſalem, who ſeem to have been of all others moſt prejudiced againſt
him, v. 25. One would think that they who lived at the fountain head
of knowledge and religion, ſhould have been moſt ready to receive the
Meſſiah; but it proved quite contrary ; thoſe that have plenty of the
means of knowledge and grace, if they are not made better by them, are
commonly made worſe ; and pur Lord Jeſus has often met with the leaſt
welcome from thoſe that one would expect the beſt from. But it was
not without ſome juſt cauſe that it came into a proverb, The nearer the
church, the further from God. •
Theſe people of Jeruſalem ſhewed their ill-will to Chriſt,
Firſt, By their refle&ting on the rulers, becauſe they let him alone;
Is not this he whom they ſeek to kill P The multitude of the people that
came up out of the country to the feaſt, did not ſuſpect there was any
deſign on foot againſt him, and therefore they ſaid, Who goes about to
kill thee P v. 20. But they of Jeruſalem knew the plot, and irritated
their rulers to put it in execution. “ Is not this he whom they ſeek to
kill P Why do they not do it then 2 Who hinders them : They ſay that
they have a mind to get him out of the way, and yet, lo, he ſpeaketh
boldly, and they ſay nothing to him ; do the rulers know indeed that
this is the very Chriſt 2" v. 26. Here they ſlily and maliciouſly infi-
nuate two things, to exaſperate the rulers againſt Chriſt, when indeed they
needed no ſpur. 1. That by conniving at his preaching they brought
their authority into contempt. “Muſt a man that is condemned by the
Sanhedrim as a Deceiver, be permitted to ſpeak boldly, without any check
or contradićtion ? This makes their ſentence to be but brutem fulinen—a
vain menace ; if our rulers will ſuffer themſelves to be thus trampled
upon, they may thank themſelves if none ſtand in awe of them and their
laws.” Note, The worſt of perſecutions have often been carried on
under colour of the neceſſary ſupport of authority and government. 2.
| That hereby they brought their judgment into ſuſpicion; Do they know
that this is the Christ P It is ſpoken ironically. “How came they to
change their mind? What new diſcovery have they lighted on 2 They
give people occaſion to think that they believe him to be the Chriſt, and
are concerned to act vigorouſly againſt him, to clear themſelves from
the ſuſpicion.” Thus the rulers, who had made the people enemies to
ST. JOHN, VII.
Chriſt at the Feaſt of Tabernacles.
with his appearance.
private perſon, but with a public chara&ter.
Chriſ, made them “ſeven times more the children of hell than them-
ſelves,” Matth. 23. 15. When religion and the profeſſion of Chriſt's
name are out of fashion, and, conſequently, out ºf repute, many are
ſtrongly tempted to perſecute and oppoſe them, only that they may not
be thought to favour them and incline to them. A. for this reaſon
apoſtates, and the degenerate offspring of good parents, have been ſome-
times worſe than others, as it were to wipe off the ſtain of their profeſſion.
It was ſtrange that the rulers, thus irritated, did not ſeize Chriſt ; but his
hour was not yet come ; and God can tie men’s hands to admiration,
though he did not turn their hearts. - . .
Secondly, By their exception againſt his being the Chriſt ; in which
appeared more malice than matter, v. 27. “If the rulers think him to
be the Chriſt, we neither can nor will believe him to be ſo, for we have
this argument againſt it, that “we know this Man, whence he is ; but
when Chriſt comes, no man knows whence he is.” Here is a fallacy in
the argument, for the propoſitions are not both “ad idem—adapted to
the ſame view of the ſubjećt.” 1. If they ſpeak of his divine nature, it
is true, that when Chriſt comes, no man knows whence he is, for he is a
Prieſt after the order of Melchizedek, who was “without deſcent, and
his goings forth have been of old from everlaſting,” Mic. 5. 2. But
then it was not true, that as for this Man they knew whence he was, for
they knew not his divine nature, nor how the word was made flesh. 2.
If they ſpeak of his human nature, it was true, that they knew whence
he was, who was his mother, and where he was bred up ; but then it was
falſe, that ever it was ſaid of the Meſfiah, that none ſhould know whence
he was, for it was known before where he ſhould be born, Matth. 2. 4, 5.
Obſerve, (1.) How they deſpiſed him, becauſe they knew whence he was.
Familiarity breeds contempt, and we are apt to diſdain the ºſe of thoſe
whom we know the riſe of Chriſt's own received him not, becauſe he
was their own, for which very reaſon they ſhould the rather have loved
him ; and been thankful that their nation and their age were hor :ured
(2.) How they endeavoured unjuſtly to faſten the
ground of their prejudice upon the ſcriptures, as if they countenanced
them, when there was no ſuch thing. Therefore people err concerning
Chriſt, becauſe they know not the ſcripture.
[2.] Chriſt’s anſwer to this objećtion, v. 28, 29. He ſpake freely
and boldly, he cried in the temple, as he taught, he ſpake this louder than
the reſt of his diſcourſe, First, To expreſs his earneſtneſs, being grieved
for the hardneſs of their hearts; there may be a vehemency in contending
for the truth, where yet there is no intemperate heat or paſſion. We
may inſtruct gainſayers with warmth, and yet with meekneſs. Secondly,
The prieſts, and thoſe that were prejudiced againſt him, did not come
near enough to hear his preaching, and therefore he muſt ſpeak louder
than ordinary what he will have them to hear. Whoever has ears to
hear, let him hear this.
Now Chriſt’s anſwer to their cavil is, y -
1. By way of conceſſion, granting that they did or might, know his
original as to the fleſh ; “ Te both know me, and ye know whence I am.
Ye know I am of your own nation, and one of yourſelves.” It is no
diſparagement to the doćtrine of Chriſt, that there is that in it which is
level to the capacities of the meaneſt ; plain truths diſcovered even by
mature’s light, of which we may ſay, We know whence they are. “Ye
know me, ye think ye know me; but ye are miſtaken ; ye take me to be
the carpenter’s Son, and born at Nazareth, but it is not ſo.” -
2. By way of negation, denying that that which they did ſee in him,
and know of him, was all that was to be known; and therefore if they
looked uo further than that, they judged by the outward appearance only.
They knew whence he came perhaps, and where he had his birth, but he will
tell them what they knew not, from whom he came. (1.) That he did
not come of himſelf; that he did not run without ſending, nor come as a
(2.) That he was ſent of
his Father; this is twice mentioned ; He hath ſent me. And again, “ He
hath ſent me, to ſay what I ſay, and do what I do.” This he was himſelf
well aſſured of, and therefore knew that his Father would bear him out ;
and it is well for us that we are aſſured of it too, that we may with holy F
confidence go to God by him. (3.) That he was from his Father,
wap zörg eiu-I am from him ; not only ſent from him as a ſervant from
his maſter, but from him by eternal generation, as a ſon from his father,
by effential emanation, as the beams from the ſun. (4.) “That the
*Father who ſent him, is true;” he had promiſed to give the Meſfiah,
-----and, though the Jews had forfeited the promiſe, yet he that made the
promiſe, is true, and has performed it ; he had promiſed that the Meſ.
fiah ſhould ſee his ſeed, and be ſucceſsful in his undertaking ; and though
**the generality of the Jews reject him and his goſpel, yet he is true, and
* -º,
---
$º.
will fulfil the promiſe in the calling of the Gentiles. ( 5.) That theſe un-
believing Jews did “not know the Father; He that ſent me, whom ye ’ &
know not.” There is much ignorance of God, even with many that
have a form of Knowledge ; and the true reaſon why people rejećt Chriſt,
is, becauſe they do not know God; for there is ſuch a harmony of the
divine attributes in the work of redemption, and ſuch an admirable
agreement between natural and revealed religion, that the right know-
ledge of the former would not only admit, but introduce the latter.
(6.) Our Lord Jeſus was intimately acquainted with the Father that
ſent him ; but I know him. He knew him ſo well, that he was not at all
|
in doubt concerning his miſſion from him, but perfeótly affired of that ;
nor at all in the dark concerning the work he had to do, but perfeótly ap-
prized of that, Matth, 11. 27. -
[3] The provocation which this gave to his enemies, who therefore
hated him, becauſe he told them the truth, v, 30. “They ſought there.
fore to take him,” to lay violent hands on him, not only to do him a miſ.
chief, but ſome way or other to be the death of him ; but by the re.
ſtraint of an inviſible power it was prevented, nobody touched him, be-
cauſt his hour was not yet come ; that was not their reaſon why they did
it not, but God’s reaſon why he hindered them from doing it. Note,
Firſt, The faithful preachers of the truths of God, though they behave
themſelves with ever ſo much prudence and meekneſs, muſt expect to be
hated and perſecuted by thoſe who think themſelves tormented by their
teſtimony, Rev. 11. 10. Secondly, God has wicked men in a chain, and
whatever miſchief they would do, yet they can do no more than God
will ſuffer them to do. The malice of perſecutors is impotent, even then
when it is moſt impetuous, and when Satan fills their hearts, yet God ties
their hands. Thirdly, God’s ſervants are ſometimes wonderfully pro-
tečted by indiſcernible, unaccountable means. Their enemies do not do
the miſchief they defigued, and yet neither they themſelves nor any one
elſe can tell why they do not. Fourthly, Chriſt had his hour ſet, which
was to put a period to his day and work on earth ; ſo have all his peo-
ple and all his miniſters, and till that hour comes, the attempts of their
enemies againſt them are ineffectual, and their day ſhall be lengthened as
long as their Maſter has any work for them to do ; nor can all the powers
of hell and earth prevail againſt them, until they have finished their teſti-
272O721/.
*...] The good effect which Chriſt’s diſcourſe had, notwithſtanding
this, upon ſome of his hearers ; (v. 31.) “Many of the people believed
on him.” As he was ſet for the fall of ſome, ſo for the riſing again of
others. Even there where the goſpel meets with oppoſition, yet there
may be a great deal of good done, 1 Theſſ, 2, 2., Obſerve here,
Firſt, Who they were, that believed ; not a few, but many, more than
one would have expected when the ſtream ran ſo ſtrong the other way.
But theſe many were of the people, in rg 3xx8—of the multitude, the crowd,
the inferior ſort, the mob, the rabble, ſome would have called them.
We duſt not meaſure the proſperity of the goſpel by its ſucceſs among
the great ones; nor muſt miniſters ſay that they labour in vain, though
none but the poor, and thoſe of no figure, receive the goſpel, 1 Cor.
1. 26. - - -
Secondly, What induced them to believe ; the miracles which he did.
Which were not only the accompliſhment of the Old Teſtament prophe-
cies, (Iſa. 35. 5, 6.) but an argument of a divine power. He that had
an ability to do that which none but God can do, an ability to control
and over-rule the powers of nature, no doubt had authority to enaët that
which none but God can enact, a law that ſhall bind conſcience, and a co-
venant that ſhall give life.
Thirdly, How weak their faith was ; they do not poſitively aſſert, as
the Samaritans did, This is indeed the Christ, but they only argue, “When
Chriſt comes, will he do more miracles than theſe ?” They take it for
granted that Chriſt will come, and, when he comes, will do many mira-
cles. “ Is not this he then In him we ſee, though not all the worldly
pomp we have fancied, yet all the divine power we have believed, the
Meſfiah ſhould appear in ; and therefore why may not this be he ” They
believe it, but have not courage to own it. Note, Even weak faith may
be true faith, and ſo accounted, ſo accepted, by the Lord Jeſus, who de-
iſes not the dau of ſmall things. -
ſº I/§ Žſ. going, v. 32.86. . Where obſerve,
[1..] The deſign of the Phariſees and chief prieſts againſt him, v, 32.
First, The provocation given them, was, they had information
brought them by their ſpies, who infinuated themſelves into the conver-
ſation of the people, and gathered ſtories to carry to their jealous maſters,
that “the people murmured ſuch things concerning him;” that there
were many who had a reſpect and value for him, notwithſtanding all they
g
*
people. The Phariſees valued themſelves very much upon the reſpect of
when he was gone,..that if they could have reached him, they would have
Jo ſoon there, that he was as good as there already.
Jews that hated and perſecuted Chriſt. They now longed to be rid of
- him, Away, with him from the earth; but let them know,
were induſtrious to drive him from them, and their fin ſhall be their pu-
ST. JOHN, VII.
had done to make him, odious. Though the people did but whiſper
theſe things, and had not courage to ſpeak out, yet the Phariſees were
enraged at it. . The equity of that government is juſtly ſuſpected by
others, which is ſo ſuſpicious of itſelf, as to take notice of, or be influ-
enced by, the ſecret various and uncertain mutterings of the common
the people, and were ſenſible that if Chriſt did thus increaſe they muſt
decreaſe. * -
Secondly, The projećt they laid hereupon, was, to ſeize Jeſus, and
take him into cuſtody; They ſent Officers to take him, not to take up thoſe
who murmured concerning him, and frighten them ; no, the moſt effec-
tual way to diſperſe the flock, is, to ſmite the shepherd. The Phariſees
ſeem to have been the ringleaders in this proſecution; but they, as ſuch,
had no power, and therefore they got the chief priests, the judges of the
eccleſiaſtical court, to join with them, who were ready enough to do ſo.
The Phariſees were the great pretenders to learning, and the chief priests
to ſanclity. As the world by wiſdom knew not God, but the greateſt phi-
loſophers were guilty of the greateſt blunders in natural religion; ſo the
Jewiſh church by their wiſdom knew not Chriſt, but their greateſt rab-
bins were the greateſt fools concerning him, nay, they were the moſt in-
veterate enemies to him. Thoſe wicked rulers had their officers, officers
of their court, church-officers, whom they employed to take Chriſt, and
who were ready to go on their errand, though it was an ill errand. If
Saul's footmen will not go, he has a herdſman that will “turn and fall
upon the prieſts of the Lord,” 1 Sam. 22, 18. - -
[2] The diſcourſe of our Lord Jeſus hereupon ; (v. 33, 34.) “Yet
a little while I am with you, and then I go to him that ſent me; ye
ſhall ſeek me, and ſhall not find me ; and where I am, thither ye cannot
come.” Theſe words, like the pillar of cloud and fire, have a bright fide
and a dark fide. º
First, They have a bright ſide towards our Lord Jeſus himſelf, and
ſpeak abundance of comfort to him and all his faithful followers, that are
expoſed to difficulties and dangers for his ſake. Three things Chriſt
here comforted himſelf with. - - - -
1. That he had but a little time to continue here in this troubleſome
world. He ſees that he is never likely to have a quiet day among them;
but the beſt of it is, his warfare will ſhortly be accompliſhed, and then
he ſhall be no more in this world, ch. 17. I.1. Whomſoever we are with
in this world, friends or foes, it is but a little while that we ſhall be with
them. And it is matter of comfort to thoſe who are in the world, but
, not of it, and therefore are hated by it and ſick of it, that they ſhall not
be in it always, they ſhall not be in it long. We muſt be a while with
thoſe that are pricking briars and grieving thorns; but, thanks be to
God, it is but a little while, and we ſhall be out of their reach. Our
days being evil, it is well they are few. -
2. That, when he ſhould quit this-troubleſome world, he ſhould go to
him that ſent him ... I go. Not, “I am driven away by force,” but, “I
voluntarily go ; having finiſhed my embaſſy, I return to him on whoſe
errand I came. Then, when I have done my work with you, then, and
not till, then, I go to him that ſent me, and will receive me, will prefer
me, as ambaſſadors are when they return.” Their rage againſt him
would not only not hinder him from, but would haſten him to, the glory
and joy that were ſet before him. Let thoſe who ſuffer for Chriſt, com.
to him, going apace, to be for ever with him.
3. That, though they perſecuted him here, wherever he went, yet
mone of their perſecutions could follow him to heaven; “ Ye ſhall ſeek
me, and ſhall not find me.” It appears by their enmity to his followers
perſecuted him; “But ye cannot come into that temple as ye do into
this.” Where I am, that is, where I then shall be ; but he expreſſes it
thus, becauſe even when he was on earth, by his divine nature and divine
affections he was in heaven, ch. 3., 13. Or it denotes, that he ſhould be
Note, It adds to
the happineſs of glorified ſaints, that they are out of the reach of the
Devil and all his wicked inſtruments.
Secondly, Theſe words have a black and dark ſide toward theſe wicked
1. That according to their choice, ſo ſhould their doom be. They
miſhment; he will not trouble them. long, yet a little while and he will
depart from them. It is juſt with God to forſake thoſe that think his
Chriſt at the Feaſt of Tabernacles.
2. That they would certainly repent their choice when it was too late.
(1.) They ſhould in vain ſeek the preſence of the Meſfiah ; “ re shall
ſeek me, and shall not find me. Ye ſhall expečt the Christ to come, but
your eyes ſhall fail with looking for him, and ye ſhall never find him.”
They who reječted the true Meſfiah when he did come, were juſtly aban-
doned to a miſerable and endleſs expe&tation of one that ſhould never
come. Or, it may refer to the final rejećtion of finners from the favours
and grace of Chriſt at the great day: thoſe who now ſeek Chriſt, ſhall
find him, but the day is coming, when thoſe who now refuſe him, 'shall
ſeek him, and shall not find him. See Prov. 1. 28. They will in vain
cry, Lord, Lord, open to us. Or, perhaps theſe words might be fulfilled
in the deſpair of ſome of the Jews, who poſſibly might be convinced;
and not converted, who would wiſh in vain to ſee Chriſt, and to hear him
preach again; but the day of grace is over ; (Luke, 17. 22.) yet that is
not all. (2.) They ſhould in vain expect a place in heaven; Where I
am, and where all believers ſhall be with me, thither ye cannot come. Not
only becauſe they are excluded by the juſt and irreverfible ſentence of the
preſence a burthen. They that are weary of Chriſt, need no more to |
* them miſerable than to have their wish.
fort themſelves with this, that they have a God to go to, and are going \
Judge, and the ſword of the angel at every gate of the new Jeruſalem,
to keep the way of the tree of life againſt thoſe who have no right to enter,
but becauſe they are diſabled by their own iniquity and infidelity; ?e
cannot come, becauſe ye will not. Thoſe that hate to be where Chriſt
is, in his word and ordinances on earth, are very unfit to be where he is
in his glory in heaven; for indeed heaven would be no heaven to them,
ſuch are the antipathies of an unſanétified ſoul to the felicities of that
ſtate. - -
[8.] Their deſcant upon this diſcourſe; (v. 35, 36.) “They ſaid
among themſelves, Whither will he go º' See here, •
First, Their wilful ignorance and blindneſs. He had expreſsly ſaid
whither he would go—to him that ſent him, to his Father in heaven,
and yet they aſk, “Whither will he go 2 and What manner of ſaying is.
this 2° None ſo blind as thoſe that will not ſee, that will not heed.
Chriſt's ſayings are plain to him that understandeth, and difficult only to
thoſe that are minded to quarrel. -
Secondly, Their daring contempt of Chriſt's threatenings. . Inſtead of
trembling at that terrible word, Te shall ſeek me, and not find me, which
ſpeaks the utmoſt degree of miſery, they banter it and make a jeft of it,
as thoſe finners that mock at fear, and are not affrighted, Iſa. 5, 19. Amos
5. 18. “Let him make ſpeed. But be ye not mockers, leſt your bands.
be made ſtrong.” g
Thirdly, Their inveterate malice and rage againſt Chriſt. All they
dreaded in his departure, was, that he would be out of the reach of their
power; “ Whither will he go, that we shall not find him 2 If he be above
ground, we will have him ; we will leave no place unſearched,” as Ahab
in queſt of Elijah, 1 Kings 18, 10. w
Fourthly, Their proud diſdain of the Gentiles, whom they here call
the diſperſed of the Gentiles; meaning either the Jews that were ſcattered
abroad among the Greeks, (James i. 1. , 1 Pet. l. 1. Will he go and
make an intereſt among thoſe filly people *) or, the Gentiles diſperſed
over the world, in diſtinétion from the Jews, who were incorporated into
one church and nation ;- will he make his court to them 2
Fifthly, Their jealouſy of the leaſt intimation of favour to the Gen-
tiles; “Will he go and teach the Gentiles & Will he carry his doćtrine
to them * Perhaps they had heard of ſome items of reſpect, ſhewed by
him to the Gentiles, as in his ſermon at Nazareth, and in the caſe of the
centurion, and the woman of Canaan, and there was nothing they dreaded
more than the comprehenſion of the Gentiles. So common is it for thoſe
who have loſt the power of religion, to be very jealous for the monopoly
of the name. They now made a jeft of his going to teach the Gentiles;
but not long after he did it in good earneſt by his apoſtles and miniſters,
and gathered thoſe diſperſed people, forely to the grief of the Jews,
Rom. 10. 19. So true is that of Solomon, “The fear of the wicked, it
ſhall come upon him.” -
37. In the laſt day, that great day of the feaſt, Jeſus
ſtood and cried, ſaying, If any man thirſt, let him come
unto me and drink. 38. He that believeth on me, as
the ſcripture hath ſaid, out of his belly ſhall flow rivers
of living water. 39. (But this ſpake he of the Spirit,
which they that believe on him ſhould receive : foº-
*s, * *
Holy Ghoſt was not yet given, becauſe that Jeſus was nºt
yet glorified.), 40. Many of the people therefore, wº -
they heard this ſaying, ſaid of a truth this is the prophéº
-
Chriſt at the Feaſt of Tabernacles.
ST. JOHN, VII.
41. Others ſaid, This is the Chriſt. But ſome ſaid, Shall
Chriſt come out of Galilee 42. Hath not the ſcripture
ſaid, That Chriſt cometh of the ſeed of David, and out of
the town of Bethlehem, where David was 43. So there
was a diviſion among the people becauſe of him. 44. And
ſome of them would have taken him; but no man laid
hands on him.
In theſe verſes, we have,
I. Chriſt's diſcourſe, with the explication of it, v. 37.39. It is pro-
bable that theſe are only ſhort hints of what he enlarged upon, but they
have in them the ſubſtance of the whole goſpel; here is a goſpel-invita-
tion to come to Chriſt, and a goſpel-promiſe of comfort and happineſs in
him. Now obſerve, - -
1. When he made this invitation ; on the last day of the feaſt of taber-
nacles, that great day. The eighth day, which concluded that ſolemnity,
was to be a holy convocation, Lev. 23. 36. Now on this day Chriſt pub-
liſhed this goſpel-call. Becauſe, (1.) Much people were gathered to-
gether, and if the invitation was given to many, it might be hoped that
Jome would accept of it, Prov. 1.7. Numerous aſſemblies give oppor-
tunity of doing the more good. (2.) The people were now returning
to their homes, and he would give them this to carry away with them as
his parting word. When a great congregation is to be diſmiſſed, and is
about to ſcatter, as here, it is affecting to think, that in all probability
they will never come all together again in this world, and therefore if we
can ſay or do any thing to help them to heaven, that muſt be the time,
It is good to be lively at the cloſe of an ordinance. Chriſt made this
offer on the laſt day of the feast ; [1..] To thoſe who had turned a deaf
ear to his preaching on the foregoing days of this ſacred week ; he will
try them once more, and if they will yet hear, his voice, they ſhall live.
[2.] To thoſe who perhaps might never have ſuch another offer made
them, and therefore were concerned to accept of this ; it would be
half a year before there would be another feaſt, and in that time they
would many of them be in their graves. Behold, now is the accepted
time. - --
2. How he made this invitation ; Jeſus stood, and cried : which de-
notes, (1.) His great earneſtneſs and importunity. His heart was upon
it, to bring poor ſouls in to himſelf. The erection of his body and the
elevation of his voice were indications of the intenſeneſs of his mind.
Love to ſouls will make preachers lively.
might take notice, and take hold of this invitation. He ſtood, and cried,
that he might the better be heard ; for this is what every one that hath
ears, is concerned to hear. Goſpel-truth ſeeks no corners, becauſe it
fears no trials. The heathen oracles were delivered clandeſtinely by them
that peeped and muttered ; but the oracles of the goſpel were proclaimed
by one that stood, and cried. How ſad is the caſe of man, that he muſt
be importuned to be happy, and how wonderful the grace of Chriſt, that
he will importune him Ho every one, Iſa. 55. 1. -
3. The invitation itſelf, which is, (1.) Very general ; if any man
thirſt, whoever he be, he is invited to Chriſt. Be he high or low, rich
or poor, young or old, bond or free, Jew or Gentile. (2.) Very graci-
ous; “ If any man thirst, let him come to me and drink. If an man de-
fires to be truly and eternally happy, let him apply himſelf to me, and
be ruled by me, and I will undertake to make him ſo.”
[1..] The perſons invited are ſuch as thirst, which may be underſtood,
either, First, Of the indigence of their caſes; either as to their outward
condition; if any man be deſtitute of the comforts of this life, or fatigued
with the croſſes of it, let his poverty and afflićtions draw him to Chriſt
for that peace which the world can neither give nor take away : or, as
to their inward ſtate; “If any man want ſpiritual bleſfings he may be
fupplied with me.” Or, Secondly, Of the inclination of their ſouls and
their deſires towards a ſpiritual happineſs. If any man hunger and thirſt
after righteouſneſs, that is, truly deſire the good will of God toward him,
and the good work of God in him. . . q
[2.] The invitation itſelf; Let him come to me. Let him not go to
the ceremonial law, which would neither paciſy the conſcience, nor puriſy
it, and therefore could not make the comers thereunto perfect, Heb.
10. 1. Nor let him go to the heathen philoſophy, that does but beguile
men, lead them into a wood and leave them there ; but let him go to
Christ, admit his doćtrine, ſubmit to his diſcipline, believe in him ;
come to him as the Fountain of living waters, the Giver of all comfort.
[3.] The ſatisfaction promiſed ; Let him come and drink, he ſhall
Vol. IV. No. 87. - -
(2.) His deſire that all.
have what he comes for, and abundantly more ; ſhall have that which
will not only refresh, but replenish, a ſoul that deſires to be happy. .
4. A gracious promiſe annexed to this gracious call; (v. 38.) He
that believes on me, out of his belly shall flow— . -
(1.) See here what it is to come to Chriſt. It is to believe on him, as
the ſcripture hath ſaid; it is to receive and entertain him as he is offered
to us in the goſpel. We muſt not frame a Chriſt according to our fancy,
but believe in a Chriſt according to the ſcripture.
(2.) See how thirſty ſouls, that come to Chriſt, ſhall be made to drink.
Iſrael, that believed Moſes, drank of the rock that followed them, the
ſtreams followed; but believers drink of a Rock in them, Christ in then ;
he is in them a Well of living water, ch. 4. 14. Proviſion is made not
only for their preſent ſatisfaction, but for their continual, perpetual com-
fort. Here is, [1..] Living water, running water, which the Hebrew
language calls living, becauſe ſtill in motiou. The graces and comforts
of the Spirit are compared to living (meaning running) water, becauſe
they are the aëtive quickening principles of ſpiritual life, and the earneſts
and beginnings of eternal life. See Jer. 2. 13. [2.] Rivers of living
water, which denotes both plenty and conſtancy. The comfort flows in
both plentifully and constantly as a river; ſtrong as a ſtream to bear down
the oppoſitions of doubts and fears. There is a fulneſs in Chriſt of grace
for grace. [3.] Theſe flow out of his belly, that is, out of his heart
and ſoul. That is the ſubjećt of the Spirit’s working, and the ſeat of
his government. There gracious principles are planted; and out of the
heart in which the Spirit dwells, flow the iſſues of life, Prov. 4, 23.
There divine comforts are lodged, and the joy that a stranger doth not in-
termeddle with. “He that believes has the witneſs in himſelf,” I John
5. 10. “Sat lucis intus—Light abounds within.” -
Obſerve further, where there are ſprings of grace and comfort in the
ſoul, they will ſend forth ſtreams. Out of his belly shall flow rivers. First,
Grace and comfort will evidence themſelves. Good affections will pro-
duce good ačtions, and a holy heart will be ſeen in a holy life; the tree
is known by its fruits, and the fountain by its ſtreams. Secondly, They
will communicate themſelves for the benefit of others; a good man is a
common good. His mouth is a well of life, Prov. 10. 11. It is not
enough that we drink waters out of our own cistern, that we ourſelves take
the comfort of the grace given us, but we muſt let our fountains be diſ:
perſed abroad, Prov. 5, 15, 16.
Thoſe words, as the ſcripture hath ſaid, ſeem to refer to ſome promiſe
in the Old Teſtament to this purport, and there are many; as that
God would pour out his Spirit, which is a metaphor borrowed from
waters, (Prov. 1. 23. Joel 2. 28. Iſa. 44.3. Zech. 12. 10.) that the
dry land ſhould becomeſprings of water, (Iſa. 41. 18.) that there ſhould
be rivers in the deſert, (Iſa. 43. 19.) that gracious ſouls ſhould be like
a ſpring of water, (Iſa. 58. 11.) and the church a well of living water,
Cant. 4. I5. And here may be an alluſion to the waters iſſuing out of
Ezekiel’s temple, Ezek. 47. 1. Compare Rev. 22. 1. and ſee Zech.
14. 8. Dr. Lightfoot and others tells us, it was a cuſtom of the Jews,
which they received by tradition, on the last day of the feast of taber-
nacles, to have a ſolemnity, which they called Libatio aquae—The pour-
ing out of water. They fetched a golden veſſel of water from the pool of
Siloam, brought it into the temple with ſound of trumpet and other
ceremonies, and, upon the aſcent to the altar, poured it out before the Lord
with all poſſible expreſſions of joy. Some of their writers make the water
to ſignify the law, and refer to Iſa. 12. 3.−55. I. Others the Holy
Spirit. And it is thought that our Saviour might here allude to this
cuſtom. Believers ſhall have the comfort, not of a veſſel of water
fetched from a pool, but of a river flowing from themſelves. The joy
of the law, and the pouring out of the water, which fignified that,
are not to be compared with the joy of the goſpel in the wells of ſalva-
tion. - -
5. Here is the evangeliſt’s expoſition of this promiſe ; (v. 39.) This
**-
ſpake he of the Spirit; not of any outward advantages accruing to be-
lievers, (as perhaps ſome miſunderſtood him,) but of the gifts, graces,
and comforts of the Spirit, See how ſcripture is the beſt interpreter of
ſcripture.
Obſerve, (1.) It is promiſed to all that believe on Chriſt, that they
ſhall receive the Holy Ghost. Some received his miraculous gifts; (Mark
16. 17, 18.) all receive his ſanctifying graces. . The gift of the Holy
Ghoſt is one of the great bleſfings promiſed in the new covenant, (A&ts
2.89.) ańd if promiſed, no doubt performed to all that have an intereſt in
that covenant. - -
(2.) The Spirit dwelling and working in believers, is as a fountain of
living, running water, out of which plentiful ſtreams ſlow, cooling aid
*
~:s
cleanſing as water, mollifying and moiſtening as water, making them fruit-
ful, and others joyful; ſee ch. 3. 5. When the apoſtles ſpake ſoftuently
of the things of God, as the Spirit gave them utterance, (A&ts. 2. 4.)
and afterward preached and wrote the goſpel of Chriſt with ſuch a flood
of divine eloquence, then this was fulfilled, Out of his belly shall flow
9'?t;67°S, *
§) This plentiful effuſion of the Spirit was yet the matter of a pro-
mi
e; for “ the Holy Ghoſt was not yet given, becauſe Jeſus was not yet
glorified.” See here, . . . . -
[1..] That Jeſus was not yet glorified. It was certain that he ſhould
be glorified, and he was ever worthy of all honour; but he was as yet
in a ſtate of humiliation and contempt. He had never forfeited the glory
he had before all worlds, nay, he had merited a further glory, and befide
his hereditary honours, might claim the achievement of a mediatorial
crown; and yet all this is in reverſion. Jeſus is now upheld, (Iſa. 42. 1.)
is now ſatisfied, (Iſa. 53. 11.) is now juſtified, (1 Tim. 3. 16.) but he is
not yet glorified. And if Chriſt muſt wait for his glory, let not us think
much to wait for ours.
[2.] That the Holy Ghost was not yet given. gro yo-e ow ºrysvuo. 2) toy—
for the Holy Ghost was not yet. The Spirit of God was from eternity,
for in the beginning he moved ‘. the face of the waters. He was in the
Old Teſtament prophets and ſaints, and Zachary and Eliſabeth were
both filled with the Holy Ghost. This therefore muſt be underſtood of
that eminent, plentiful, and general effuſion of the Spirit which was pro-
miſed, Joel 2. 28. and accompliſhed, A&ts 2. 1. The Holy Ghost was
not yet given in that viſible manner that was intended. ... If we compare
the clear knowledge and ſtrong grace of the diſciples of Chriſt themſelves,
after that day of Pentecoſt, with their darkneſs and weakneſs before, we
ſhall underſtand in what ſenſe the Holy Ghost was not yet given ; the ear-
neſts and firſt-fruits of the Spirit were given, but the full harveſt was not
yet come. That which is moſt properly called the diſpenſation of the
Spirit, did not yet commence. The Holy Ghost was not yet given in
in ſuch rivers of living water as ſhould iſſue forth to water the whole earth,
even the Gentile world; not in the gifts of tongues, to which perhaps
this promiſe principally refers. t -
..[3.] That the reaſon why the Holy Ghost was not yet given, was, be-
cauſe Jeſus was not yet glorified. First, The death of Chriſt is ſome-
times called his glorification ; (ch. 13. 31.) for in his croſs he conquered
and triumphed. Now the gift of the Holy Ghoſt was purchaſed by the
blood of Chriſt, that was the valuable conſideration upon which the grant
was grounded, and therefore till that price was paid, (though many other
gifts were beſtowed upon its being ſecured to be paid,) the Holy Ghoſt || but this they willingly are ignorant of Thus groſs falſehoods in mat-
was not given. Secondly, There was not ſo much need of the Spirit,
while Chriſt was himſelf here upon earth, as there was when he was gone,
to ſupply the want of him. Thirdly, The giving of the Holy Ghoſt was
to be both an anſwer to Chriſt’s intercéſſion, (ch. 14. 16.) and an act of
his dominion ; and therefore till he is glorified, and enters upon both theſe,
the Holy Ghoſt is not given. Fourthly, The converſion of the Gentiles
was the glorifying of Jeſus. . When certain Greeks began to inquire
after Chriſt, he ſaid, Now is the Son of man glorifted, ch. 12. 23. Now
the time for that was not yet come, when the goſpel ſhould be propa-
gated in the nations, and therefore there was as yet no occaſion for the
gift of tongues, that river of living water. But obſerve, though the Holy
Ghoſt was not yet given, yet he was promiſed, it was now the great
promiſe of the Father, Aéts 1.4. Though the gifts of Chriſt’s grace
are long deferred, yet they are well ſecured; and while we are waiting
for the geod promiſe, we have the promiſe to live upon, which shallſpeak
and shall not lie. & -
II. The conſequents of this diſcourſe; what entertainment it met
with ; in general, it occaſioned differences ; (v. 43.) “There was a
diviſion among the people becauſe of him.” There was a ſchiſm, ſo the
word is ; there were diverſities of opinions, and thoſe managed with heat
and contention; various ſentiments, and thoſe ſuch as ſet them at vari-
ance. Think we that Chriſt came to ſend peace, that all would unani-
mouſly embrace his goſpel 2 No, the effect of the preaching of his
goſpel would be division, for while ſome are gathered to it, others will
be gathered against it; and this, will put things into a ſerment, as here;
but this is no more the fault of the goſpel, than it is the fault of a whole-
ſome medicine, that it ſtirs up the peccant humours in the body, in order
to the diſcharge of them. Obſerve what the debate was :
1. Some were taken with him, and well affected to him; “Many of
the people, when they heard this ſaying,” heard bim with ſuch com-
paſſion and kindneſs invite poor finners to him, and with ſuch authority
engage to make them happy, that they could not but think bighly of
ST, IoHN, VII.
"Chriſt at the Feaſt of Tabernacles.

him. (I.) Some of them ſaid, Ofa truth this is the Prophet, that Pro-
phet which Moſes ſpake of to the fathers, who ſhould be like unto him ;
or, This is the prophet, who, according to the received notions of the
Jewiſh church, is to be the harbinger and forerunner of the Meſfiah ; or,
This is truly a prophet, one divinely inſpired and ſent of God... (2.)
Others went further, and ſaid, This is the Christ, (v. 4.1.) not the pro-
phet of the Meſſiah, but the Meſfiah himſelf. The Jews had at this time
a more than ordinary expectation of the Meſſiah, which made them ready
to ſay upon every occaſion, Lo, here is Christ, or, Lo, he is there ; and
this ſeems to be only the effect of ſome ſuch confuſed and floating no-
tions, which caught at the firſt appearance, for we do not find that theſe
people became his diſciples and followers ; a good opinion of Chriſt is
far ſhort of a lively faith in Chriſt; many give Chriſt a good word, that .
give him no more. Theſe here ſaid, This is the Prophet, and this is the
Christ, but could not perſuade themſelves to leave all and follow him ;
*. ſo this their teſtimony to Chriſt was but a teſtimony against them.
Jelves. * . . . .
2. Others were prejudiced against him. No ſooner was this great truth
ſtarted, that Jeſus is the Christ, than immediately it was . contradićted
and argued againſt; and this one thing, that his riſe and original were
§. they took it for granted) out of Galilee, was thought enough to an-
wer all the arguments for his being the Chriſt. For, Shall Christ come
#. % Galilee P Has not the ſcripture ſaid, that Christ comes of the ſeed of
avid P * . . . . .
See here, (1.) A laudable knowledge of the ſcripture. They were
ſo far in the right, that the Meſſiah was to be a Rod out of the stem of
Jºſé, (Iſa. 11.1.) that out of Bethlehem ſhould ariſe the Governor,
Mic. 5. 2. This even the common people knew by the traditional
expoſitions, which their ſcribes, gave them. Perhaps theſe people,
who had theſe ſcriptures ſo ready to objećt againſt Chriſt, were not
alike knowing in other parts of holy writ, but had had theſe put into
their mouths by their leaders, to fortify their prejudices againſt Chriſt.
Many that eſpouſe ſome corrupt notions, and ſpend their zeal in defence
of them, ſeem to be very ready in the ſcriptures, when indeed they know
little more than thoſe ſcriptures which they have been taught to
pervert. g . " - . . . . .”
(2.) A culpable ignorance of our Lord Jeſus. They ſpeak of it as
certain and paſt diſpute, that Jeſus was of Galilee, whereas by inquiring
of himſelf, or his mother, or his diſciples, or by conſulting the genealó-
gies of the family of David, or the regiſter at Bethlehem, they might
have known, that he was the Son of David, and a native of Bethlehem;
ters of fact concerning perſons and things, are often taken up by preju-
diced and partial men, and great reſolves founded upon them, even in the
ſame place and the ſame age wherein the perſons live and t
done, while the truth might eaſily be found out. * . . . . .
3. Others were enraged against him, and they would have taken him,
v.44. Though what he ſaid, was moſt ſweet and gracious, yet they
! were exaſperated againſt him for it. Thus did our Maſter ſuffer ill for
ſaying and doing well. They would have taken him ; they hoped ſome-
body or other would ſeize him, and if they had thought no one elſe
would, they would have done it themſelves. They would have taken
him ; but no man laid hands on him, being reſtrained by an inviſible
power, becauſe his hour was not come. As the malice of Chriſt's ene-
mies is always unreaſonable, ſo ſometimes the ſuſpenſion of it is unac-
countable. s $ - .
he things are
|
45. Then came the officers to the chief prieſts and Pha-
riſees ; and they ſaid unto them, Why have ye not brought
him # 46. The officers anſwered, Never man ſpake like
this man. 47. Then anſwered them the Phariſees, Are
ye alſo deceived : , 48. Have any of the rulers, or of the
Phariſees, believed on him # 49. But this people who
knoweth not the law, are curſed. 50. Nicodemus faith
unto them, (he that came to Jeſus by night, being one of
them,) 51. Doth our law judge any man before it hear
him, and know what he doeth : 52. They anſwered and
ſaid unto him, Art thou alſo of Galilee ? Search and look:
for out of Galilee ariſeth no prophet. 53, And every man
went unto his own houſe. . . . . . . *
... -- . . . . . . . ST. JOHN, VII.
The officers' Teſtimony to Chriſt.
The chief prieſts and Phariſees are here in a cloſe cabal, contriving
how to ſuppreſs Chriſt; though this was the great day of the feast, they
attended not the religious ſervices of the day, but left that to the vulgar,
to whom it was common for thoſe great eccleſiaſtics to confign and turn
over the buſineſs of devotion, while they thought themſelves better em-
ployed in the affairs of church-policy. They ſat in the council-chamber,
expe&ting Chriſt to be brought a priſoner to them, they having iſſued out
warrants for the apprehending of him, v. 32. Now here we are told,
I. What paſſed between them and their own officers, who returned
without him, re ſº done nothing. Obſerve, . . .
1. The reproof they gave the officers for not executing the warrant
they gave them : Why have ye not brought him * He appeared publicly,
the people were many of them diſguſted, and would have aſſiſted them
in taking him ; this was the last day of the feast, and they would not
have ſuch another opportunity ; “Why then did you neglect your
duty " It vexed them that thoſe who were their own creatures, who
depended on them, and on whom they depended, into whoſe minds they
have inſtilled prejudices againſt Chriſt, ſhould thus diſappoint them.
Note, Miſchievous men fret that they cannot do the miſchief they would,
Pſ. 1 12. 10. Neh. 6, 16. -
2. The reaſon which the officers gave for the non-execution of their
warrant; (v. 46.) Wever man ſpake like this Man: , Now, (1.) This
was a very great truth, that never any man ſpake with that wiſdom, and
power, and grace, that convincing clearneſs, and that charming ſweetneſs,
wherewith Chriſt ſpake ; none of the prophets, no, not Moſes himſelf.
(2.) The very officers that were ſent to take him, were taken with him,
and acknowledged this. Though it is probable that they were men who
had no quick ſenſe of reaſon or eloquence, and, it is certain, had no in-
clination to think well of Jeſus, yet ſo much ſelf-evidence was there in
what Chriſt ſaid, that they could not but prefer him before all thoſe
that ſat in Moſes’ ſeat. Thus Chriſt was preſerved by the power God
has upon the conſciences, even of bad men. (3.) They ſaid this to their
lords and maſters, who could not endure to hear any thing that tended
to the honour of Chriſt, and yet could not avoid hearing this. Provi-
dence ordered it ſo, that this ſhould be ſaid to them, that it might be a
vexation in their fin, and an aggravation of their fin. Their own officers
are witneſſes againſt them, who could not be ſuſpected to be biaſed in
favour of Chriſt. This teſtimony of theirs ſhould have made them re-
fle&t upon themſelves, with this thought, “ Do we know what we are
doing, when we are hating and perſecuting one that ſpeaks ſo admirably
well ?” ... * &
3. The Phariſees endeavour to ſecure their officers to their intereſt,
and to beget in them prejudices againſt Chriſt, whom they ſaw them be-
gin to be well affected to ; to prevent which, they ſuggeſt two things:
(1.) That, if they embrace the goſpel of Chriſt, they will deceive.
themſelves ; (v. 47.) Are ye alſo deceived 2 Chriſtianity has, from its
firſt riſe, been repreſented to the world at a great cheat upon it, and they
that ensbraced it as men deceived, then when they began to be undeceived.
They that looked for a Meſfiah in external pomp, thought them deceived
who believed in a Meſſiah that appeared in poverty and diſgrace; but
the event declares that none were ever more ſhamefully deceived, or put a
greater cheat, upon themſelves, than thoſe who promiſed themſelves
worldly wealth and ſecular dominion with the Meſfiah. Obſerve what a
compliment the Phariſees put upon theſe officers; “Are ye alſo deceived 2
What 1 men of your ſenſe, and thought, and figure ; men that know
better than to be impoſed upon by every pretender and upſtart teacher º’’
They endeavour to prejudice them againſt Chriſt, by perſuading them
to think well of themſelves.
(2.) That they will diſparage themſelves. Moſt men, even in their re-
ligion, are willing to be governed by the example of thoſe of the first
rank ; theſe officers therefore, whoſe preferments, ſuch as they were,
gave them a ſenſe of honour, are deſired to confider, -
[1..] That, if they become diſciples of Chriſt, they go contrary to
thoſe who were perſons of quality and reputation ; “ Have any of the
rulers, or of the Pharſées, believed on him 2 You know they have not,
and you ought to be bound up by their judgment, and to believe and do
in religion according to the will of your ſuperiors; will you be wifer
than they " Some of the rulers did embrace Chriſt, (Matth. 9. 18.
ch. 4. 53.) and more bélieved in him, but wanted courage to confeſs
him ; (ch. 12.42.) but when the intereſt of Chriſt runs low in the
world, it is common for its adverſaries to repreſent it as lower than really
it is. But it was too true, that few, very few, of them did. Note,
First, The cauſe of Chriſt has ſeldom had rulers and Phariſees on its
fide. It needs not ſecular ſupports, nor propoſes ſecular advantages,
k
| “ more than the ancients, and all his teachers,” Pſ. 119. 99, 100.
“ he that came to Jeſus by night, being one of them,” v. 50. Obſerve, º
and therefore neither courts nor is courted by the great men of this
world. Self-denial and the croſs are hard leſſons to rulers and Phariſées.
Secondly, This has confirmed many in their prejudices againſt Chriſt and
his goſpel, that the rulers and Phariſees have been no friends to them.
Shall ſecular men pretend to be more concerned about ſpiritual things
than ſpiritual men themſelves, or to ſee further into religion than thoſe
who make its ſtudy their profeſſion ? If rulers and Phariſes do not be-,
lieve in Chriſt, they that do believe in him will be the moſt fingular, un-
faſhionable, ungenteel people in the world, and quite out of the way of
preferment; thus are people fooliſhly ſwayed by external motives in mat-
ters of eternal moment, are willing to be damned for faſhion-ſake, and to
go to hell in a compliment to the rulers and Phariſées. -
[2.] That they will link themſelves with the deſpicable, vulgar fort
of people; (v. 49.) “But this people who know not the law, are
curſed;” meaning eſpecially thoſe that were well-affected to the doćtrine
of Chriſt. Obſerve, -
Firſt, How ſcornfully and diſdainfully they call them; this people.
It is not, Azos, this lay-people, diſtinguiſhed from them that were the
clergy, but oxxos aros, this º, this pitiful ſcandalous ſcoundrel-
people, whom they diſdained to “ſet with the dogs of their flock,”
though God had ſet them with the lambs of his. If they mean the
commonality of the Jewish nation, they were the ſeed of Abraham, and
in covenant with God, and not to be ſpoken of with ſuch contempt.
The church’s common intereſts are betrayed, when any one part of it
ſtudies to render the other mean and deſpicable. If they mean the fol-
lowers of Christ, though they were generally perſons of ſmall figure and
fortune, yet by owning Chriſt they diſcovered ſuch a ſagacity, integrity,
and intereſt in the favours of Heaven, as made them truly great and
confiderable. Note, As the wiſdom of God has often choſen baſe things,
and things which are deſpiſed, ſo the folly of men has commonly de-
baſed and deſpiſed thoſe whom God has choſen. *
Secondly, How unjuſtly they reproach them as ignorant of the word
| of God; They know not the law; as if none knew the law but thoſe that
knew it from them ; and no ſcripture-knowledge were current but what
came out of their mint ; and as if none knew the law but ſuch as were
obſervant of their canons and traditions. Perhaps many of thoſe whom
they thus deſpiſed, knew the law, and the prophets too, better than they
did. Many a plain, honeſt, unlearned diſciple of Chriſt, by meditation,
| experience, prayers, and eſpecially obedience, attains to a more clear,
ſound, and uſeful knowledge of the word of God, than ſome great ſcho-
Thus David came to underſtand
If
the common people did not know the law, yet the chief prieſts and Pha-
riſees, of all men, ſhould not have upbraided them with it ; for whoſe
fault was it but their's, who ſhould have taught them better; but inſtead
of that, took away the key of knowledge P. Luke 11.52. " .
Thirdly, How magiſterially they pronounce ſentence upon them ;
they are curſed ; hateful to God, and all wiſe men; imizzro.;2]o-
an execrable people. It is well that their ſaying they were curſed, did
not make them ſo, for the curſe cauſeleſs shall not come. It is an uſurpa-
tion of God’s prerogative, as well as great uncharitableneſs, to ſay of
any particular perſons, much more of any body of people, that they are
reprobates. We are unable to try, and therefore unfit to condemn, and
our rule is, Bleſs, and curſe not. Some think they mean no more than
lars with all their wit and learning.
they are apt to be deceived and made fools of; but they uſe this odious
word. They are curſed, to expreſs their own indignation, and to frighten
their officers from having any thing to do with them; thus the language
of hell, in our profane age, calls every thing that is diſpleafing, curſed,
and damned, and confounded. Now, for aught that appears, theſe officers
had their convićtions baffled and ſtifled by theſe ſuggeſtions, and they
never inquire further after Chriſt; one word from a ruler or Phariſée
will ſway more with many than the true reaſon of things, and the great
intereſts of their ſouls. -
II. What paſſed between them and Nicodemus, a member of their
own body, v. 50, &c. Obſerve, .
1. The juſt and rational objećtion which Nicodemus made againſt
their proceedings. Even in their corrupt and wicked Sanhedrim, God
left not himſelf quite without witneſs againſt their enmity ; nor was
the vote againſt Chriſt carried nemine contradicente—unanimouſly.
Obſerve, - - º
(1.) Who it was, that appeared againſt them ; it was Nicodemus,
*-
concerning him, [1..] That, though he had been with Jeſus, and taken
him for a Teacher, yet he retained his place in the council, and his vote
* ,
* ... .si. . . .
^ ST. JOHN, VIII.
among them... Some impute this to his weakneſs and cowardice, and
think it was his fault that he did not quit his place; but Chriſt had
never ſaid to him, Follow me, elſe he would have done as others, that
left all to follow him ; therefore it ſeems rather to have been his wiſdom,
not preſently to throw up his place, becauſe there he might have oppor-
tunity of ſerving Chriſt and his intereſt, and ſtemming the tide of the
Jewiſh rage, which perhaps he did more than we are aware of. He
might there be as Huſhai among Abſalom's counſellors, inſtrumental to
“turn their counſels into fooliſhneſs.” Though we muſt in no caſe deny
our Maſter, yet we may wait for an opportunity of confeſſing him to the
beſt advantage. God has his remnant among all ſorts; and many times
finds, or puts, or makes, ſome good in the worſt places and ſocieties.
There was Daniel in Nebuchadnezzar's court, and Nehemiah in Artax-
erxes’., [2.] That, though at firſt he came to Jeſus by night, for fear of
being known, and ſtill continued in his poſt ; yet, when there was occa-
fion, he boldly appeared in defence of Chriſt, and oppoſed the whole
council that were ſet againſt him. . Thus many believers, who at firſt
were timorous, in: ready to “flee at the ſhaking of a leaf,” have at
length, by divine grace, grown courageous, and able to “laugh at the
ſhaking of a ſpear.” Let none juſtify the diſguiſing of their faith by
the example of Nicodemus, unleſs, like him, they be ready upon the firſt
occaſion openly to appear in the cauſe of Chriſt, though they ſtand alone
in it, for ſo Nicodemus did here, and ch. 19. 39.
(2.) What he alleged againſt their proceedings; (v. 51.) “Doth
our law judge any man before it hear him, (2xsan rag &vre—hear from
himſelf,) and know what he doeth 2". By no means, nor doth the law of
any civilized nation allow it. Obſerve, - -
[1..] He prudently argues from the principles of their own law, and
an inconteſtable rule of juſtice, that no man is to be condemned unheard.
Had he urged the excellency of Chriſt’s doćtrine, or the evidence of his
miracles, or repeated to them his divine diſcourſe with him, (ch. 3.)
it had been but to cºſt pearls before ſwine, who would “ trample them
under their feet, and would turn again, and rend him;” therefore he
waves them. *
[2.] Whereas they had reproached the people, eſpecially the followers
of Chriſt, as ignorant of the law, he here tacitly retorts the charge upon
themſelves, and ſhows how ignorant they were of ſome of the firſt prin-
ciples of the law, ſo unfit were they to give law to others.
[3.] The law is here ſaid to judge, and hear, and know, when magiſ-
trates that govern, and are governed, by it, judge, and hear, and know ;
for they are the mouth of the law, and whatſoever they bind and
looſe according to the law, is juſtly ſaid to be bound and looſed by the
law. -
[4.] It is highly fit that none ſhould come under the ſentence of the
law, till they have firſt by a fair trial undergone the ſcrutiny of it.
Judges, when they receive the complaints of the accuſer, muſt always re-
ſerve in their minds room for the defence of the accuſed, for they have
two ears, to remind them to hear both fides; this is ſaid to be the man-
ner of the Romans, Aëts 25. 18. The method of our law is Oyer and
Terminer, firſt to hear and then to determine.
[5.] Perſons are to be judged, not by what is ſaid of them, but by
what they do ; our law will not aſk what men’s opinions are of them,
or out-cries againſt them, but, What have they done * What overt-acts
can they be convićted of 2 Sentence muſt be given, “ſecundum allegata
& probata—according to what is alleged and proved.” Fa&ts, and not
faces, muſt be known in judgment; and the ſcale of juſtice be uſed be-
fore the ſword of juſtice. - -
. Now we may ſuppoſe that the motion Nicodemus made in the houſe
upon this was, That Jeſus ſhould be defined to come and give them an
account of himſelf and his doćtrine, and that they ſhould favour him
with an impartial, unprejudiced hearing ; but though none of them could
gainſay his maxim, none of them would ſecond his motion. *
2. What was ſaid to this objećtion.
it ; but, when they could not refiſt the force of his argument, they fell
foul upon him, and what was to ſeek in regſon they made up in railing
and reproach. Note, It is a ſign of a bad cauſe, when men cannot bear
to hear reaſºn, and take it as an affront to be minded of its maxims.
Whoever are against reaſon, give cauſe to ſuſpect that reqſon is against
them. See how they taunt him *Art thou alſo of Galilee P v. 52. Some
think he was well enough ſerved for continuing among them whom he
knew to be enemies to Chriſt, and for his ſpeaking no more on the be-
, half of Chriſt than what he might have ſaid on behalf of the greateſt
criminal—that he ſhould not be condemned unheard. Had he ſaid, “As
for this Jeſus, I have heard him myſelf, and know he is a Teacher come
Here is no dire&t reply given to
* The Phariſees and the Adultereſ.
from God, and you in oppoſing him, fight againſt God,” as he ought to
have ſaid, he could not have been worſe abuſed than he was for this feeble
effort of his tenderneſs for Chriſt.
As to what they ſaid to Nicodemus we may obſerve, e. -
º How falſe the grounds of their arguing are, for, [1..] They ſup-
poſe that Chriſt was of Galilee, and that was falſe, and if they would
have been at the pains of an impartial inquiry, they might have found it
ſo. [2.] They ſuppoſe that becauſe moſt of his diſciples were Galileans,
they were all ſuch, whereas he had abundance of diſciples in Judea.
[3.] They ſuppoſe that out of Galilee no prophet had riſen, and for
this appeal to Nicodemus’ ſearch ; yet this was falſe too, Jonah was of
Gath-hepher, Nahum an Elkoſhite, both of Galilee. Thus do they
make lies their refuge. - *
(2.) How abſurd their arguings were upon theſe grounds, ſuch as 2
were a ſhame to rulers and Phariſees. [1..] Is any man of worth and:
virtue ever the worſe for the poverty and obſcurity of his country
The Galileans were the feed of Abraham ; Barbarians and Scythians
are the ſeed of Adam ; and have we not all one Father 2 [2] Suppoſing
no prophet had riſen out of Galilee, yet it is not impoſſible that any
ſhould ariſe thence. ... If Elijah was the firſt prophet of Gilead, (as per-
haps he was,) and if the Gileadites were called fugitives, muſt it there-
fore be queſtioned whether he were a Prophet or no 2
3. The haſty adjournment of the court hereupon ; they broke up the
aſſembly in confuſion, and with precipitation, and “every man went to
his own houſe.” They met to take “ counſel together againſt the
Lord and his Anointed,” but they imagined a vain thing ; and not only
he that fits in heaven, laughed at them, but we may fit on earth, and
laugh at them too, to ſee all the politics of the cloſe cabal broken to
pieces with one plain honeſt word. They were not willing to hear Ni-
codemus, becauſe they could not anſwer him. As ſoon as they perceived
they had one ſuch man among them, they ſaw it was to no purpoſe to go
on with their deſign, and therefore put off the debate to a more conve-
mient ſeaſon, when he was abſent. Thus the counſel of the Lord is made
to ſtand, in ſpite of the devices in the hearts of men.
CHAP. VIII.
In this chapter, we have, I. Christ’s evading the ſhare which the Jews laid
jor him, in bringing to him a woman taken in adultery, v. 1...11. II.
Divers diſcourſes or conferences of his with the Jews that cavilled at him,
and ſought occaſion againſt him, and made every thing he ſaid a matter of
a controverſy. 1. Concerning his being the Light of the world, v. 12.
...20. 2. Concerning the ruin of the unbelieving Jews, v. 21...30. 3. Con-
cerning liberty and bondage, v. 31.37. 4. Concerning his Father and
their Father, v. 38.47. 5. Here is his diſcourſe, in anſwer to their
blaſphemous reproaches, v. 48.50. , 6. Concerning the immortality of
believers, v. 51.59. And in all this he endured the contradiction of sān-
ners againſt himſelf. *
1. T. ESUS went unto the mount of Olives: 2. And
early in the morning he came again into the temple,
and all the people came unto him; and he ſat down, and
taught them. 3. And the Scribes and Phariſees brought
unto him a woman taken in adultery; and when the
had ſet her in the midſt, 4. They ſay unto him, Maſter,
this woman was taken in adultery, in the very ačt. 5.
Now Moſes in the law commanded us, that ſuch ſhould
be ſtoned : but what ſayeſtthou? 6. This they ſaid, tempt.
ing him, that they might have to accuſe him. But Jeſus
ſtooped down, and with his finger wrote on the ground
as though he heard them not. 7. So when they con-
tinued aſking him, he lifted up himſelf, and ſaid unto
them, He that is without fin among you, let him firſt caſt
a ſtone at her. 8. And again he ſtooped down, and wrote
on the ground. 9. And they which heard it, being con-
vićted by their own conſcience, went out one by one, be-
ginning at the eldeſt, even unto the laſt : and Jeſus was
left alone, and the woman ſtanding in the midſt. 10.
When Jeſus had lifted up himſelf, and ſaw none but the
St. JoHN, VIII.
The Phariſees and the Adultereſs.
ºw adultery, tempting him.
i ... were attending on him. -
* 1. The caſe propoſed to him by the Scribes and Phariſees, who
woman, he ſaid unto her, Woman, where are thoſe thine
accuſers ? Hath no man condemned thee ? 11. She ſaid,
No man, Lord. And Jeſus ſaid unto her, Neither do I con-
demn thee: go, and fin no more.
Though Chriſt was baſely abuſed in the foregoing chapter, both
by the rulers and by the people, yet here we have him ſtill at Jeru-
falem, ſtill in the temple ; “how often would he have gathered them l’”
Obſerve, -
1. His retirement in the evening out of the town; (v. 1.) “He went
unto the mount of olives ;” whether to ſome friend’s houſe, or to ſome
booth pitched there, now at the feaſt of tabernacles, is not certain ; whe-
ther he reſted there, or, as ſome think, continued all night in prayer to
God, we are not told. But he went out of Jeruſalem, perhaps, becauſe
he had never a friend there, that had either kindneſs or courage enough
give him a night’s lodging, while his perſecutors had houſes of their own
§ go to ; (ch. 7. 53.) he could not ſo much as borrow a place to lay
his head on, but what he muſt go a mile or two out of town for. He
retired, (as ſome think,) becauſe he would not expoſe himſelf to the
peril of a popular tumult in the night. It is prudence to go out of the
way of danger, whenever we can do it without going out of the way of
duty. In the day-time, when he had work to do in the temple, he wil-
lingly expoſed himſelf, and was under ſpecial prote&ion, Iſa. 49. 2. But
in the night, when he had not work to do, he withdrew into the country,
and ſheltered himſelf there.
II. His return in the morning to the temple, and to his work there,
v. 2. Obſerve,
1. What a diligent Preacher Chriſt was ; Early in the morning he
came again, and taught. Though he had been teaching the day before,
he taught again to-day. Ch, iſt was a constant Preacher, in ſeaſon and
out of ſeaſon. Three things are taken notice of here concerning Chriſt’s
preaching. (1.) The time ; early in the morning. Though he lodged
out of town, and perhaps had ſpent much of the night in ſecret prayer,
yet he came early. When a day’s work is to be done for God and ſouls,
it is good to begin betimes, and take the day before us. (2.) The place;
in the temple ; not ſo much becauſe it was a conſecrated place, (for then
he would have choſen it at other times,) as becauſe it was now a place of
concourſe. And he would hereby countenance ſolems aſſemblies for re-
ligious worſhip, and encourage people to come up to the temple, for he
had not yet left it deſolate. (3.) His poſture; he ſat down, and taught
as one having authority ; and as one that intended to abide by it for
forme time.
2. How diligently his preaching was attended upon ; All the people
came unto him ; and perhaps many of them were the country-people, who
were this day to return home from the feaſt, and were defirous to hear
one ſermon more from the mouth of Chriſt before they returned. They
came to him, though he came early. They that ſeek him early ſhall find
him. Though the rulers were diſpleaſed at thoſe that came to hear him,
yet they would come ; and he taught them, though they were angry
at him too. Though there were few or none among them that
were perſons of any figure, yet Chriſt bid them welcome, and taught
them.
III. His dealing with thoſe that brought to him the woman taken in
The Scribes and Phariſees.would not only not
Shear Chriſt patiently themſelves, but they diſturbed him when the people
- Obſerve here, *
herein eontrived to pick a quarrel with him, and bring him into a ſnare,
v. 3...6. ,
(1.) They ſet the priſoner to the bar; (v. 3.) they brought him a
woman taken in adultery; perhaps now lately taken, during the time of
(2.) They prefer an indiétment againſt her; (v. 4.) Master, this wo.
man was taken in adultery. Here they call him Master, whom but the
day before they had called a Deceiver; in hopes with their flatteries to
have infnared him, as thoſe, Luke 20, 20. But though men may be imi.
poſed upon with compliments, he that ſearches the heart cannot. -
[].] The crime for which the priſoner ſtands indićted, is no leſs than
adultery; which even in the patriarchal age, before the law of Moſes,
was looked upon as an iniquity to be punished by the judges, Job 31. 9,
11. Gen. 38. 24. . The Phariſees, by their vigorous proſecution of this
offender, ſeemed to have a great zeal againſt the fin, when it appeared after-
ward that they themſelves were not free from it; nay they were within full
of all uncleanneſs, Matth. 23. 27, 28. Note, It is common for thoſe that
are indulgent to their own fin, to be ſevere againſt the fins of others.
[2.] The proof of the crime was from the notorious evidence of the
fact, an inconteſtable proof; ſhe was taken in the act, ſo that there was
no room left to plead not guilty ; had ſhe not been taken in this ačt, ſhe
might.have gone on to another, till her heart had been perfeótly harden-
ed; but ſometimes it proves a mercy to finners, to have their fin brought
to light, that they may do no more preſumptuouſly. Better our fin ſhould
Jhame us than damn us ; and be ſet in order before us for our convićtion
than for our condemnation. &
(3.) They produce the ſtatute in this caſe made and provided, and upon
which ſhe was indićted, v. 5. Moſes in the law commanded that ſuch
should be stoned. Moſes commanded that they ſhould be put to death,
(Lev. 20, 10. Deut. 22, 22.) but not that they ſhould be ſtoned, unleſs
the adultereſs was eſpouſed, not married, or was a prieſt’s daughter,
Deut. 22. 21. Note, Adultery is an exceeding ſinful fin, for it is the
rebellion of a vile luſt, not only againſt the command, but againſt the co-
venant, of our God. It is the violation of a divine inſtitution in inno-
cency, by the indulgence of one of the baſeſt luſts of man in his dege-
neracy. - - -
(4.) They pray his judgment in the caſe; “ But what ſayeſ? thou,
who pretendeſt to be a Teacher come from God to repeal old laws and
enaët new ones : What haſt thou to ſay in this caſe ?” If they had aſked
this queſtion in ſincerity, with a humble defire to know his mind, it had
been very commendable. They that are intruſted with the adminiſtra-
tion of juſtice, ſhould look up to Chriſt for direction; but this they ſaid
tempting him, that they might have to accuſe him, v. 6, [1..] If he
ſhould confirm the ſentence of the law, and let it take its courſe, they
would cenſure him as inconfiſtent with himſelf, (he having received pub-
licans and harlots,) and with the charaćter of the Meſſiah, who ſhould
| be meek, and have ſalvation, and proclaim a year of releaſe; and perhaps
they would accuſe him to the Roman governor, for countenancing the
Jews in the exerciſe of a judicial power. But, [2.] If he ſhould acquit her,
and give his opinion that the ſentenceſhould not beexecuted,(as they expect-
ed he would,) they would repreſent him, First, As an Enemy to the law of
Moſes, and as one that uſurped an authority to corre&t and control it, and
would confirm that prejudice againſt him, which his enemies werefoinduſtri-
the feaſt of tabernacles, when, it may be, their dwelling in booths, and
their feaſting and joy, might, by wicked minds, which corrupt the beſt
things, be made eccaſions of fin. Thoſe that were taken in adullery,
were by the Jewiſh law to be put to death, which the Roman powers
allowed them the execution of, and therefore ſhe was brought before the
eccleſiaſtical court. Obſerve, She was taken in her adultery; though.
adultery is a work of darkneſs, which the criminals commonly take all
the care they can to conceal, yet ſometimes it is ſtrangely brought to light.
Abgarus king of Edeſſa.
ousto propagate, that he came todestroy the law and the prophets, Secondly,
As a Friend to finners, and, conſequently, a Favourer of fin; if he ſhould
ſeem to commive at ſuch wickedneſs, and let it go unpuniſhed, they would
repreſent him as countenancing it, and being a Patron of offences, if he
were a Protećtor of offenders; than which no reflection could be more
invidious upon one that profeſſed the ſtrićtneſs, purity, and buſineſs, of
a Prophet. -
2. The method he took to reſolve this caſe, and ſo to break this ſnare.
(1.) He ſeemed to ſlight it, and turned a deaf ear to it; he ſtooped
down, and wrote on the ground. It is impoſſible to tell, and therefore
needleſs to aſk, what he wrote ; but it is the only mention made in the
goſpels of Chriſt’s writings; Euſebius indeed ſpeaks of his writing to
Some think they have a liberty of conjećture
as to what he wrote here. Grotius ſays, It was ſome grave weighty
ſaying, and that it was uſual for wife men, when they were very thought-
ful concerning anything, to do ſo. Jerom and Ambroſe ſuppoſe he wrote,
Let theſe names of the wicked men be written in the dust. Others this, The
earth accuſes the earth, but the judgment is mine. Chriſt by this teaches
us to be ſlow to ſpeak, when difficult caſes are propoſed to us, not quickly
to ſhoot our bolt; and when provocations are given us, or we are ban-
tered, to pauſe and conſider, before we reply ; think twice before we
ſpeak once; The art of the wife studies to anſwer. Our tranſlation from
Thoſe that promiſe themſelves ſecrecy in fin, deceive themſelves. The ſome Greek copies, which add, ºn Trgoa rºleusvos, (though the moſt copies.
Scribes and Phariſees bring her to Chriſt, and ſet her in the midſt of the
have it not,) give this account of the reaſon of his writing on the ground,
aſſembly, as if they would leave her wholly to the judgment of Chriſt, he | as though he heard them not. He did as it were look another way, to
having ſat down, as a Judge upon the bench.
Vol. IV. No. 87.
| ſhew that he was not willing to take notice of their addreſs, ſaying, in
7 H.



effect, Who made me a Judge or a Divider P It is ſafe in many caſes to
be deaf to that which it is not ſafe to anſwer, Pſ. 38, 13. Chriſt would
not have his miniſters to be entangled in ſecular affairs; let them rather
employ themſelves in any lawful ſtudies, and fill up their time with
writing on the ground, (which nobody will heed,) than buſy them-
ſelves in that which does not belong to them. But when Chriſt ſeemed
as though he heard them not, he made it appear that he not only heard
their words, but knew their thoughts.
(2.) When they importunately or rather impertinently preſſed him
for an anſwer, he turned the convićtion of the priſoner upon the proſe-
cutors, v. 7. -- *
[].] They continued aſking him, and his ſeeming not to take notice
of them, made them the more vehement, for now they thought ſure
enough that they had run him aground, and that he could not avoid the
imputation of contradićting either the law of Moſes, if he ſhould acquit
the priſoner, or his own doćtrine of mercy and pardon, if he ſhould con-
demn her; and therefore they puſhed on their appeal to him with
vigour; whereas they ſhould have conſtrued his diſregard of them as a
check to their deſign, and an intimation to them to deſiſt, as they ten-
dered their own reputation. g
[2.] At laſt, he put them all to ſhame and filence with one word ;
He lifted up himſelf, awaking as one out of ſleep, (Pſ. 78.65,) and
“ ſaid unto them, He that is without fin among you, let him firſt caſt a
ſtone at her.” *-
First, Here Chriſt avoided the ſnare which they had laid for him,
and effectually ſaved his own reputation. He neither refle&ted upon the
law, nor excuſed the priſoner’s guilt ; nor did he on the other hand en-
courage the proſecution, or countenance their heat; ſee the good effect
of confideration. When we cannot make our point by ſteering a direct
courſe, it is good to fetch a compaſs.
Secondly, “In the net which they ſpread is their own foot taken.”
They came with deſign to accuſe him, but they were forced to accuſe
themſelves. Chriſt owns it was fit the priſoner ſhould be proſecuted,
but appeals to their conſciences, whether they were fit to be the pro-
ſecutors. - -
1. He here refers to that rule which the law of Moſes preſcribed in
the execution of criminals, that the hand of the witnesses must be first upon
them, (Deut. 17. 7.) as in the ſtoning of Stephen, Aëts 7. 58. The
Scribes and . Phariſees were the witneſſes againſt this woman. Now
Chriſt puts it to them, whether, according to their own law, they would
dare to be the executioners. Durſt they take away that life with their
hands, which they were now taking away with their tongues ; would
not their own conſciences fly in their faces if they did : * -
2. He builds upon an unconteſted maxim in morality, that it is very
abſurd fºr men to be zealous in puniſhing the offences of others, while
they are every whit as guilty themſelves, and they are not better than
ST, JOHN, VIII.
The Phariſees and the Adultereſ.
tereſs be executed; but if not, though ſhe beguilty, while you that pre-
ſent her, are equally ſo, according to your own rule ſhe ſhall be free.”
4. In this he attended to the great work which he came into the
world about, and that was, to bring finners to repentance; not to de-
ſtroy, but to ſave. He aimed to bring, not only the priſoner to repent-
ance, by ſhe wing her his mercy, but the proſecutors, too, by ſhewing
them their fins; they thought to inſnare him, he ſought to convince and
convert them. Thus “the blood-thirſty hate the upright, but the juſt
ſeek his ſoul.”
[3.] Having given them this ſtartling word, he left them to confider
of it, and again stooped down, and wrote on the ground, v. 8. As when
they made their addreſs, he ſeemed to ſlight their queſtion, ſo now that
he had given them an anſwer, he ſlighted their reſentment of it ; not
caring what they ſaid to it; nay, they needed not to make any reply ;
the matter was lodged in their own breaſts, let them make the beſt of it
there. Or, he would not ſeem to wait for an anſwer, left they ſhould on
a ſudden juſtify themſelves, and then think themſelves bound in honour
to perſiſt in it; but gives them time to pauſe, and to commune with
their own hearts. God faith, I hearkened and heard, Jer. 8. 6. Some
Greek copies here read, He wrote on the ground, syos sware avroy ras awa.g-
rias—the ſºns of every one of them ; this he could do, for he ſets our ini.
quities before him ; and this he will do, for he will ſet them in order before
us too ; he ſeals up our transgressions, Job 14. 16. But he does not
write men's fins in the ſand; no, they are written as with a pen of iron
and the point of a diamond, (Jer. 17. 1.) never to be forgotten till they
are forgiven.
[4.] The Scribes and Phariſees were ſo ſtrangely thunderſtruck with
the word of Chriſt, that they let fall their perſecution of Chriſt, whom
they durſt no further tempt ; and their perſecution of the woman, whom
they durſt no longer accuſe ; (v. 9.) They went out one by one. First,
Perhaps his writing on the ground frightened them, as the hand-writing
on the wall frightened Belſhazzar. . They concluded he was writing
bitter things againſt them, writing their doom. Happy they who have
no reaſon to be afraid of Chriſt’s writing ! Secondly, However, what he
ſaid, frightened them, by ſending them to their own conſciences ; he had
shewed them to themſelves, and they were afraid if they ſhould ſtay till he
lifted up himſelf again, his next word would ſhew them to the world,
and ſhame them before men, and therefore they thought it beſt to with-
draw. They went out one by one, that they might go out ſºftly, and not
by a noiſy flight diſturb Chriſt; they got them away by stealth, as
ſelf-condemned, who judge others, and yet themſelves do the ſame thing ;
“If there be any of you that is without ſºn, without fin of this nature,
that has not ſome time or other been guilty of fornication or adultery,
let him caſt the firſt ſtone at her.” Not that magiſtrates, who are con-
ſcious of guilt themſelves, ſhould therefore connive at others’ guilt.
But therefore, (1.) Whenever we find fault with others, we ought to
refle&t upon ourſelves, and to be more ſevere againſt fin in ourſelves,
than in others. (2.) We ought to be favourable, though not to the |
fins, yet to the perſons of thoſe that offend, and to reſtore them with a
Jpirit of meekneſs, conſidering ourſelves and our own corrupt nature.
“Aut ſumus, aut fuimus, vel poſſumus eſſe quod hic eſt—We either are,
or have been, or may be, what he is.” Let this reſtrain us from throw-
ing stones at our brethren, and proclaiming their fault. Let him that is
without ſin, begin ſuch diſcourſe as that, and then thoſe that are truly
humbled for their own fins, will bluſh at it, and be glad to let it fall.
(8.) “ Thoſe that are any way obliged to animadvert upon the faults
of others, are concerned to look well to themſelves, and keep themſelves
pure i* (Matth. 7.5.) Qui alterum incuſat probri, ipſum ſº intueri opor-
tet. The ſnuffers of the tabernacle were of pure gold.
3. Perhaps he refers to the trial of the ſuſpected wife by the jealous
huſband, with the waters of jealouſy.
the prieſt, (Numb. 5, 15.) as the Scribes and Phariſees brought this
woman to Chriſt. Now it was a received opinion among the Jews, and
confirmed by experience, that if the huſband who brought his wife to
that trial, had himſelf been at any time guilty of adultery, “Aquae non
explorant ejus uxorem—The bitter water had no effect upon the wife.”
“Come then,” ſaith Chriſt, “ according to your own tradition will I
The man was to bring her to ||
judge you; if you are without fin ſtand to the charge, and let the adul-
“ people being aſhamed ſteal away when they flee in battle,” 2 Sam.
19. 3. The order of their departure is taken notice of, beginning at the
eldest, either becauſe they were moſt guilty, or firſt aware of the danger
they were in of being put to the bluſh. And if the eldeſt quit the field,
and retreat ingloriouſly, no marvel if the younger follow them. Now
ſee here,
1. The force of the word of Chriſt for the convićtion of finners,
“They which heard it, were convićted by their own conſciences.” Con-
ſcience is God’s deputy in the ſoul, and one word from him will ſet it on
work, Heb. 4, 12. Thoſe that had been old in adulteries, and long
fixed in a proud opinion of themſelves, the eldeſt even of them, were here
ſtartled by the word of Chriſt; even Scribes and Phariſees, who were
moſt conceited of themſelves, by the power of Chriſt’s word are made to
retire with ſhame.
2. The folly of finners under theſe convićtions, which appears in theſe
Scribes and Phari
tions, to make it; ‘principal care to avoid shame, as Judah, (Gen.
38. 23.) lest we amed. Our care ſhould be more to ſave our ſouls.
than to ſave our credit. Saul evidenced his hypocriſy, when he ſaid, “ I”
have ſinned, yet now honour me, I pray thee.” There is no way to get
the honour and comfort of penitents, but by taking the shame of penitents.
(2.) It is folly for thoſe that are under convićtion, to contrive how to
Jhift off their convićtions, and to get rid of them. . The Scribes and Pha-
riſees had the wound opened, and now they ſhould have been defirous to
have it ſearched, and then it might have been healed, but that was the
thing they dreaded and declined. (3.) It is folly for thoſe that are un-
der convićtions to get away from Jéſus Christ, as theſe here did, for he is
the only one that can heal the wounds of conſcience, and ſpeak peace to
us. Thoſe that are convicted by their conſciences, will be condemned by
their Judge, if they be not justifted by their Redeemer; and will they
then go from him 2 To whom will they go 2
[5.] When the ſelf-conceited proſecutors quitted the field, and ſled for
the ſame, the ſelf-condemning priſoner ſtood her ground, with a reſolution
to abide by the judgment of our Lord Jeſus; Jeſus was left alone from
(1.) It is folly for thoſe that are under convic. *

ST. JOHN, VIII.
Chriſt’s Diſcourſe with the Phariſees,
the company of the Scribes and Phariſees, free from their moleſtations,
and the woman standing in the midst of the aſſembly that were attending
on Chriſt’s preaching, where they ſet her, v. 3. She did not ſeek to
make her eſcape, though ſhe had opportunity for it; but her proſecutors
had appealed unto Jeſus, and to him ſhe would go, on him ſhe would
wait for her doom. Note, Thoſe whoſe cauſe is brought before our
Lord Jeſus, will never have occaſion to remove it into any other court,
for he is the Refuge of penitents. The law, which accuſes us, and calls
for judgment againſt us, is by the goſpel of Chriſt made to withdraw, its
demands are anſwered, and its clamours filenced, by the blood of Jeſus.
Our cauſe is lodged in the goſpel-court; we are left with Jeſus alone, it
is with him only that we have now to deal with, for to him all judgment
is committed ; let us therefore ſecure our intereſt in him, and we are
made for ever. Let his goſpel rule us, and it will infallibly ſave us.
[6.] Here is the concluſion of the trial, and the iſſue it was brought
to ; (v. 10, 11.) “Jeſus lifted up himſelf, and he ſaw none but the wo-
man.” Though Chriſt may ſeem to take no notice of what is ſaid and
done, but leave it to the contending ſons of men to deal it out among them.
Jelves, yet, when the hour of his judgment is come, he will no longer
keep filence. When David had appealed to God, he prayed, Lift up
thyself, Pſ. 7. 6. and 94. 2. The woman, it is likely, ſtood trembling at
the bar, as one doubtful of the iſſue. Chriſt was without fin, and might
caſt the firſt ſtone ; but though none more ſevere than he againſt fin,
for he is infinitely juſt and holy, none more compaſſionate than he to fin-
ners, for he is infinitely gracious and merciful, and this poor malefactor
finds him ſo, now that ſhe stands upon her deliverance.
Here is the method of the courts of judicature obſerved :
First, The proſecutors are called ; “Where are thoſe thine accuſers ?
Hath no man condemned thee º’” Not but that Chriſt knew where they
were ; but he aſked, that he might ſhame them who declined his judg-
ment, and encourage her who reſolved to abide by it. St. Paul’s chal-
lenge is like this, “Who ſhall lay any thing to the charge of God’s
elect?” Where are theſe their accuſers : The accuſer of the brethren shall
be fairly cast out, and all indićtments legally and regularly quaſhed.
Secondly, They do not appear when the queſtion was aſked ; Halh no
man condemned thee P She ſaid, No man, Lord. She ſpeaks reſpectfully
to Chriſt, calls him Lord, but is filent concerning her proſecutors, ſays
nothing in anſwer to that queſtion which concerned them, Where are
thoſe thine accuſers P She does not triumph in their retreat, or inſult over
them, as witneſſes againſt themſelves, not againſt her. If we hope to be
forgiven by our Judge, we muſt forgive our accuſers; and if their accu-
fations, how invidious ſoever, were the happy occaſion of awakening our
conſciences, we may eaſily forgive them this wrong. But ſhe anſwered
the queſtion which concerned herſelf, Has no man condemned thee? True
penitents find it enough to give account of themſelves to God, and will
not undertake to give account of other people.
Thirdly, The priſoner is therefore diſcharged; “Neither do I con-
demn thee; go, and fin no more.” Conſider this,
1. As her diſcharge from the temporal puniſhment ; “If they do not
condemn thee to be stoned to death, neither do I.” Not that Chriſt
came to diſarm the magiſtrate of his ſword of juſtice, or that it is his
will that capital puniſhments ſhould not be inflićted on malefactors; ſo
far from that, the adminiſtration of public juſtice is eſtabliſhed by the
goſpel, and made ſubſervient to Chriſt’s kingdom ; By me kings reign.
But Chriſt would not condemn this woman, (1.) Becauſe it was none of
his buſineſs, he was no judge or divider, and therefore would not inter-
meddle in ſecular affairs. His kingdom was not of this world. “Tractent
fabrilia fabri–Let every one ačt in his own province.” (2.) Becauſe
ſhe was proſecuted by thoſe that were more guilty than ſhe, and could not
for ſhame inſiſt upon their demand of juſtice againſt her. This law ap-
pointed the hands of the witneſſes to be firſt upon the criminal, and after-
ward the hands of all the people, ſo that if they fly off, and do not con-
demn her, the proſecution drops. The juſtice of God, in inflićting tem-
poral judgments, ſometimes takes notice of a comparative righteouſneſs,
and ſpares thoſe who are otherwiſe obnoxious, when the puniſhing of |
them would gratify thoſe that are worſe than they, Deut. 32. 26. But
when Chriſt diſmiſſed her, it was with this caution, Go, and ſºn no more.
Impunity imboldens malefactors, and therefore thoſe who are guilty, and
yet have found means to eſcape the edge of the law, need to double
their watch, left Satan get advantage ; for the fairer the eſcape was, the
fairer the warning was to go and fin no more. They who help to ſave
the life of a criminal, ſhould, as Chriſt here, help to ſave the foul with
this caution. , .
2. As her diſcharge from the eternal puniſhment.
For Chriſt to ſay,
\
I do not condemn thee, is, in effect, to ſay, I do forgive thee; and the
“Son of man had power on earth to forgive fins,” and could upon good
grounds give this abſolution, for as he knew the hardneſs and impenitent
hearts of the proſecutors, and therefore ſaid that which would confound
them, ſo he knew the tenderneſs and fincere repentance of the priſoner,
and therefore ſaid that which would comfort her, as he did to that wo-
man who was a ſinner, ſuch a finner as this, who was likewiſe looked
upon with diſdain by a Phariſee : (Luke 7. 48.) “Thy'fins are forgiven
thee, go in peace.” So here, Neither do I condemn thee. Note, (1.)
They are truly happy, whom Chriſt doth not condemn, for his diſcharge
is a ſufficient anſwer to all other challenges, they are all coram non judice
—before an unauthorized. (2.) Chriſt will not condemn thoſe, who
though they have finned, will go and fin no more, Pſ. 85. 8. Iſa. 55. 7.
He will not take the advantage he has againſt us for our former rebel-
lions, if we will but lay down our arms and return to our allegiance. (3.)
Chriſt's favour to us in the remiſſion of the fins that are paſt, ſhould be a
prevailing argument with us to go and fin no more, Rom. 6. 1, 2. Will
not Chriſt condemn thee : Go then and ſin no more. -
12. Then ſpake Jeſus again unto them, ſaying, I am the
light of the world: he that followeth me ſhall not walk in
darkneſs, but ſhall have the light of life. 13. The Pha-
riſees therefore ſaid unto him, Thou beareſt record of
thyſelf; thy record is not true. 14. Jeſus anſwered and
ſaid unto them, Though I bear record of myſelf, yet my
record is true : for I know, whence I came, and whither I
go; but ye cannot tell whence I come, and whither I
go. , 15. Ye judge after the fleſh, I judge no man. 16.
And yet if I judge, my judgment is true: for I am not
alone, but I and the Father that ſent me. 17. It is alſo
written in your law, that the teſtimony of two men is true.
18. I am one that bear witneſs of myſelf, and the Father
that ſent me, beareth witneſs of me. 19. Then ſaid they
unto him, Where is thy Father ? Jeſus anſwered, Ye nei-
ther know me, nor my Father: if ye had known me,
ye ſhould have known my Father alſo. 20. Theſe words
ſpake Jeſus in the treaſury as he taught in the temple:
and no man laid hands on him, for his hour was not yet
COII) e. * . "
The reſt of the chapter is taken up with debates between Chriſt and
contradićting finners, who cavilled at the moſt gracious words that pro-
ceeded out of his mouth. . It is not certain whether theſe diſputes were
the ſame day that the adultereſs was diſcharged, it is probable that they
were, for the evangeliſt mentions no other day, and takes notice (v. 2.)
how early Chriſt began that day’s work. Though thoſe Phariſees that
accuſed the woman, were abſconded, yet there were other Phariſees,
(v. 13.) to confront Chriſt, who had braſs enough in their foreheads to
keep them in countenance, though ſome of their party were put to ſuch
a ſhameful retreat ; nay perhaps that made them the more induſtrious to
pick quarrels with him, to retrieve, if poſſible, the reputation of their
baffled party. -
In theſe verſes, we have,
I. A great doćtrine laid down, with the application of it.
I. The doćtrine is, “That Chriſt is the Light of the world;" (v. 12.)
Then ſpake Jeſus again unto them ; though he had ſpoken a great deal to
them, to little purpoſe, and what he had ſaid was oppoſed, yet he ſhake
again, for he ſpeaketh once, yea twice. They had turned a deaf ear to
what he ſaid, and yet he “ ſpake again to them, ſaying, I am the Light
of the world.” Note, Jeſus Chriſt is the Light of the world. One of
the Rabbies ſaith, Light is the name of the Meſfiah, as it is written,
Dan. 2. 22. And light dwelleth with him. God is Light, and Chriſt is
the Image of the inviſible God; God of gods, Light of lights. He was
expe&ted to be a Light to lighten the Gentiles, (Luke 2. 22.) and ſo the
Light of the world, and not of the Jewiſh church only. The viſible light
of the world is the ſun, and Chriſt is the Sun of righteouſneſs. One ſun
enlightens the whole world, ſo does one Chriſt, and there needs no more.
Chriſt’s being the Light, ſpeaks, (1.) What he is in himſelf—moſt excel-
lent and glorious. (2.) What he is to the world—the Fountain of light,
enlightening every man. What a dungeon would the world be without
ST. JOHN, VIII.
the ſun 1 So would it be without Chriſt, by whom light came into the
world, ch. 3. 19. º
2. The inference from this doćtrine is, He that followeth me as a tra-
veller follows the light in a dark night, shall not walk in darkneſs, but
shall have the light of life. If Chriſt be the Light, then,
(1.) It is our duty to follow him, to ſubmit ourſelves to his condućt,
and in every thing take direétions from him, in the way that leads to hap-
pineſs. Many follow falſe lights—ignes fatui, that lead them to deſtruc-
tion ; but Chriſt is the true Light. It is not enough to look at this
Light, and to gaze upon it, but we muſt follow it, believe in it, and walk
in it, for it is a Light to our feet, not our eyes only.
(2.) It is the happineſs of thoſe who follow Chriſt, that they shall
not walk in darkneſs. They ſhall not be left deſtitute of thoſe inſtructions
in the way of truth, which are neceſſary to keep them from deſtroying
error, and thoſe dire&tions in the way of duty, which are neceſſary to
keep them from damning fin. They ſhall have the light of life, that
knowledge and enjoyment of God, which will be to them the light of
Jſpiritual life in this world, and of everlaſting life in the other world,
where there will be no death nor darkneſs. Follow Chriſt, and we ſhall
undoubtedly be happy in both worlds. Follow Chriſt, and we ſhall fol-
low him to heaven. - -
II. The objećtion which the Phariſees made againſt this doćtrine, and
it was very trifling and frivolous; (v. 13.) “Thou beareſt record of
thyſelf; thy record is not true.” In this objection they went upon the
ſuſpicion which we commonly have of men’s ſelf-commendation, which is
concluded to be the native language of ſelf-love, ſuch as we are all ready to
condemn in others, but few are willing to own in themſelves. But in
this caſe the objećtion was very unjuſt, for, 1. They made that his crime,
and a diminution to the credibility of his doćtrine, which in the caſe of
one who introduced a divine revelation was neceſſary and unavoidable.
1)id not Moſes and all the prophets bear witneſs of themſelves, when
they avouched themſelves to be God’s meſſengers ? Did not the Phari-
ſees aſk John Baptiſt, What ſayeſt thou of thyself? 2. They overlooked
the teſtimony of all the other witneſſes, which corroborated the teſtimony
he bore of himſelf. Had he only borne record of himſelf, his teſtimony
had indeed been ſigſpicious, and the belief of it might have been ſiſpended ;
but his doćtrine was atteſted by more than two or three credible witneſſes,
enough to establish every word of it.
III. Chriſt’s reply to this obječtion, v. 14. He does not retort upon
them, as he might, (“You profeſs yourſelves to be devout and good men,
but your witneſs is not true,”) but plainly vindicates himſelf; and
though he had waved his own teſtimony, (ch. 5. 31.) yet here he abides
by it, that it did not derogate from the credibility of his other proofs,
but was neceſſary to ſhew the force of them. He is the Light of the
world, and it is the property of light to be ſelf-evidencing. Firſt princi-
ples prove themſelves. -
He urges three things, to prove that his teſtimony, though of himſelf,
was true and cogent.
1. That he was conſcious to himſelf of his own authority, and abun-
dantly ſatisfied in himſelf concerning it. He did not ſpeak as one at un- |
certainty, nor propoſe a diſputable notion, which he himſelf heſitated
about, but declared a decree, and gave ſuch an account of himſelf as he
would abide by ; I know whence I come, and whither I go. He was fully
apprized of his own undertaking from firſt to laſt ; knew whoſe errand
he went upon, and what his ſucceſs would be ; he knew what he was be-
fore his manifeſtation to the world, and what he should be after ; that he
came from the Father, and was going to him, (ch. 16. 28.) came from
glory, and was going to glory, ch. 17.5. This is the ſatisfaction of all
good chriſtians, that, though the world knew them not, as it knew him
not, yet they knew whence their ſpiritual life comes, and whither it tends,
and go upon ſure grounds.
2. That they were very incompetent judges of him, and of his doc-
trine, and not to be regarded.
(1.) Becauſe they were ignorant willingly, and reſolvedly ignorant :
“Ye cannot tell whence I come, and whither I go.” To what purpoſe
is it to talk with thoſe who know nothing of the matter, nor deſire to
know 2 He had told them of his coming from heaven and returning to
heaven, but it was foolishneſs to them, they received it not, it was what
the brutish man knows not, Pf. 9.2. 6. They took upon them to judge
of that which they did not underſtand, which lay quite out of the road
of their acquaintance. They that deſpiſe Chriſt’s dominions and digni-
ties, ſpeak evil of what they know not, Jude 8, 10.
(2.) Becauſe they were partial; , (v. 15.) Te judge after the flesh.
When fleſhly wiſdom gives the rule of judgment, and outward ſhews and |
l
! government.
Chriſt's Diſcourſe with the Phariſees.
appearances only are given in evidence, and the caſe decided according
to them, then men judge after the flesh, and when the conſideration of a ſe.
cular intereſt turns the ſcale in judging of ſpiritual matters, when we judge
in favour of that which pleaſes the carnal mind, and recommends us to a
carnal world, we judge after the fleſh; and the judgment cannot be right,
when the rule is wrong. The Jews judged of Chriſt and his goſpel by
outward appearances, and becauſe he appeared ſo mean, thought it impoſ.
fible he ſhould be the Light of the world; as if the ſun, under a cloud,
were no ſun.
(3.) Becauſe they were unjuſt and unfair toward him, intimated in
that, “I judge no man ; I neither make nor meddle with your political
affairs, nor does my doćtrine or pračtice at all intrench upon, or interfere
with, your civil rights or ſecular powers ;” he thus judged no man ; now
if he did not war after the flesh, it was very unreaſonable for them to
judge him after the flesh ; and to treat him as an offender againſt the civil
Or, “I judge no man,” that is, “not now in my firſt
coming, that is deferred till I come again,” ch. 3. 17. “Prima diſpen-
ſatio Chriſti medicinalis eſt, non judicialis—The firſt coming of Chriſt
was for the purpoſe of adminiſtering, not juſtice, but medicine.”
3. That his teſtimony of himſelf was ſufficiently ſupported and corro-
borated by the teſtimony of his Father with him, and for him, (v. 16. )
“And if I judge, my judgment is true.” . He did in his doćtrine judge,
(ch. 9. 39.) though not politically. Confider him then,
(1.) As a Judge, and his own judgment was valid; “If I judge, E
who have authority to execute judgments, I to whom all things are de-
livered, I who am the Son of God, and have the Spirit of God, if I judge,
ny judgment is true, of inconteſtable reëtitude and uncontrolable autho-
rity, Rom. 2. 2. If I should judge, my judgment muſt be true, and then
you would be condemned ; but the judgment-day is not yet come, you
are not yet to be condemned, but ſpared, and therefore now I judge no
man s” ſo Chryſoſtom. 4.
Now that which makes his judgment unexceptionable, is,
[1..] His Father’s concurrence with him ; I am not alone, but I and
the Father. He had the Father’s concurring counſels to direct ; as he
was with the Father before the world, in forming the counſels, ſo the
Father was with him in the world, in proſecuting and executing thoſe
counſels, and never left him inops conſilii—without advice, Iſa. 11.2. All
the counſels of peace (and of war too) were between them both, Zech. 6. 13.
He had alſo the Father’s concurring power to authorize and confirm
what he did ; ſee Pſ, 89. 21, &c. Iſa. 42. 1. He did not ačt ſeparately,
but in his own name, and his Father’s, and by the authority aforeſid, ch.
5. 17. and 14. 9, 10. g
[2.] His Father’s commiſſion to him; “It is the Father that ſºng
me.” Note, God will go along with them that he ſends; ſee Exod. 3.
10, 12. “Come, and I will ſend thee, and certainly I will be with thee.”
Now, if Chriſt had a commiſſion from the Father, and the Father's pre-
Jènce with him in all his adminiſtrations, no doubt his judgment was true
and valid ; no exception lay against it, no appeal lay from it. w
(2.) Look upon him as a Witneſs, and now he appeared no other-
wife, (having not as yet taken the throne of judgment,) and as ſuch
his teſtimony was true and unexceptionable ; this he ſhews, v. 17, 18.
where, *
First, He quotes a maxim of the Jewiſh law, v. 17. That the teſt.
mony of two men is true. Not as if it were always true in itſelf, for many
a time hand was joined in hand to bear a falſe teſtimony, I Kings 21. 10,
But it is allowed as ſufficient evidence upon which to ground a verdicts.
(verum dictum, J and if nothing appear to the contrary, it is taken for
granted to be true. Reference is here had to that law ; (I)eut. 17. 6.)
“At the mouth of two witneſſes ſhall he that is worthy of death, be put
to death.” And ſee Deut. 19, 5. Numb. 35. 30. It is in favour of
life that in capital cauſes two witneſſes were required, as with us in caſe.
of treaſon. See Heb. 6, 18. º
Secondly, He applies this to the caſe in hand; (v. 18.) “I am one
that bear witneſs of myſelf, and the Father that ſent me bears witneſs of
me.” Behold two witneſſes | Though in human courts, where two wit-
neſſes are required, the criminal or candidate is not admitted to be a wit-
meſs for himſelf; yet in a matter purely divine, which can be proved
only by a divine teſtimony, and God himſelf muſt be the Witneſs, if the
formality of two or three witneſſes be infifted on, there can be no other
than the eternal Father, the eternal Son of the Father, and the eternal
Spirit. Now if the teſtimony of two diſtinčt perſons, that are men, and
therefore may deceive, or be deceived, is concluſive, much more ought

the teſtimony of the Son of God concerning himſelf, backed with the
teſtimony of his Father concerning him, to command aſſent ; ſee 1 John
St. JOHN, VIII.
Chriſt's Diſcourſe with the Phariſees.
5. 7, 9...11. Now this proves, not only that the Father and the Son
are two diſtinét Perſons, (for their reſpective teſtimonies are here ſpoken
of as the teſtimonies of two ſeveral perſons,) but that theſe two are one,
not only one in their teſtimony, but equal in power and glory, and there-
fore the ſame in ſubſtance. St. Auſtin here takes occaſion to caution
his hearers againſt Sabellianiſm on the one hand, which confounded the
perſons in the Godhead, and Arianiſm on the other, which denied the
Godhead of the Son and Spirit. “ Alius eſt filius, & alius pater, non
tamen aliud, fed hoc ipſum eſt & pater, & filius, ſcilicet unus Deus eſt—
The Son is one Perſon, and the Fāther is another; they do not, how-
ever, conſtitute two Beings, but the Father is the ſame Being that the
Son is, that is, the only true God.” Traćt. 36, in Joann.
Chriſt here ſpeaks of himſelf and the Father as Witneſſes to the
world, giving in evidence to the reaſon and conſcience of the children of
men, whom he deals with as men. And theſe Witneſſes to the world
now, will in the great day be Witneſſes againſt thoſe that periſh in unbe-
lief, and their word will judge men. -
This was the ſum of the firſt conference between Chriſt and theſe car-
nal Jews ; in the concluſion of which, we are told how their tongues
were let looſe, and their hands tied. - -
1. How their tongues were let looſe, (ſuch was the malice of hell,) to
cavil at his diſcourſe, v. 19. Though in what he ſaid there appeared
nothing of human policy or artifice, but a divine ſecurity, yet they ſet
themſelves to croſs queſtions with him. None ſo incurably blind as thoſe
that reſolve they will not ſee. - - .
Obſerve, (1.) How they evaded the conviction with a cavil; “Then
ſaid they unto him, Where is thy Father ?” They might eaſily have un-
derſtood, by the tenor of this and his other diſcourſes, that when he ſpake
of his Father, he meant no other than God himſelf; yet they pretend to
underſtand him of a common perſon ; and fince he appealed to his teſti-
mony, they bid him call his witneſs, and challenge him, if he could, to
produce him; Where is thy Father 2 Thus, as Chriſt ſaid of them,
(v. 15.) they judge after the flesh. Perhaps they hereby intend a re-
fle&tion upon the meanneſs and obſcurity of his family; Where is thy
Father, that he ſhould be fit to give evidence in ſuch a caſe as this 2
Thus they turn it off with a taunt, when they “could not reſiſt the wiſ.
dom and ſpirit with which he ſpake.” -
(2.) How he evaded the cavil with a further conviction ; he did not
tell them where his Father was, but charged them with wilful ignorance;
“ Ye neither know me, nor my Father. It is to no purpoſe to diſcourſe
to you about divine things, who talk of them as blind men do of colours.
Poor creatures Ye know nothing of the matter.” .
[1..] He charges them with ignorance of God ; Te know not my Fa-
ther. In Judah was God known, (Pſ. 76. 1.) they had ſome knowledge
of him as the God that made the world, but their eyes were darkened
that they could not ſee the light of his glory ſhining in the face of Jeſus
Christ. The little children of the chriſtian church know the Father, know
him as a Father; (1 John 2. 13.) but theſe rulers of the Jews did not,
becauſe they would not, ſo know him.
[2.] He ſhews them the true cauſe of their ignorance of God; “If
ye had known me, ye ſhould have known my Father alſo.” The reaſon
why men are ignorant of God, is, becauſe they are unacquainted with
Jeſus Chriſt. Did we not know Chriſt, First, In knowing him we ſhould
know the Father, whoſe Perſon he is the expreſs Image of, ch. 14. 9.
Chryſoſtom proves hence the Godhead of Chriſt, and his equality with |
his Father. We cannot ſay, “He that knows a man, knows an angel,”
or, “He that knows a creature, knows the Creator;” but we may ſay,
“. He that knows Chriſt, knows the Father.” Secondly, By him we
ſhall be inſtructed in the knowledge of God, and introduced into an ac-
quaintance with him. If we knew Christ better, we ſhould know the Fa.
ther better; but where the chriſtian religion is ſlighted and oppoſed, na-
tural religion will ſoon be loſt and laid aſide. Deiſm makes way for
atheiſm. Thoſe become vain in their imaginations concerning God, that
will not learn of Chriſt. - -
2. See how their hands were tied, though their tongues were thus let
looſe; ſuch was the power of Heaven to reſtrain the malice of hell. Theſe
words ſpake Jeſus, theſe bold words, theſe words of convićtion and reproof
in the treaſury, an apartment of the temple, where, to be ſure, the chief
prieſts, whoſe gain was their godlineſs, were moſtly refident, attending the
buſineſs of the revenue. Chriſt taught in the temple, ſometimes in one part,
ſometimes in another, as he ſaw occaſion. Now the prieſts who had ſo great
a concern in the temple, and looked upon it as their demeſhe, might eaſily,
with the aſſiſtance of their janizaries that were at their beck, either have
seized him, and expoſed him to the rage of the mob, and that puniſhment
Vol. IV. No. 87.
Judah, was forbidden to propheſy in the
Yet even in the temple,
of the rebels; or, at leaſt, have ſilenced him,
though tolerated in the land of
king’s chapel, Amos 7. 12, 13.
where they had him in their reach, “No mak
laid hands on him, for his hour was not yet come.” See here, (1.)
The reſtraint laid upon his perſecutors by an inviſible power; nºne of
them durſt meddle with him. God can ſet bounds to the wrath of men,
as he does to the waves of the ſea; let us not therefore fear danger in
the way of duty. For God hath Satan and all his inſtruments in a chain.
(2.) The reaſon of this reſtraint ; His hour was not yet come. The fre-
guent mention of this, intimates.how much the time of our departure out
of the world depends upon the fixed counſel and decree of God. It
will come, it is coming; not yet come, but it is at hand; Our enemies
cannot haſten it any ſooner, nor our friends delay it any longer, than the
time appointed of the Father; which is very comfortable to every good
man, who can look up and ſay with pleaſure, My times are in thy hands;
and better there than in our own. His hour was not yet come, becauſe
his work was not done, nor his teſtimony finiſhed. To all God’s Pur-
poſes there is a time. - -
which they called the beating
and ſtopped his mouth there, as Amos,
21. Then ſaid Jeſus again unto them, I go my Way,
and ye ſhall ſeek me, and ſhall die in your fins : whither
I go, ye cannot come. 22. Then ſaid the Jews, Will he
kill himſelf? Becauſe he faith, Whither I go, ye cannot
come. 23. And he ſaid unto them, Ye are from beneath,
| word; but woe to thoſe from whom Chriſt departs.
I am from above: ye are of this world, I am not of this
world. 24. I ſaid therefore unto you, that ye ſhall die in
your fins: for if ye believe not that I am he, ye ſhall die
in your fins. 25. Then ſaid they unto him, Who art
thou? And Jeſus faith unto them, Even the ſame that I
ſaid unto you from the beginning, 26. I have many
things to ſay, and to judge of you : but he that ſent. The is
true; and I ſpeak to the world thoſe things which I have
heard of him. 27. They underſtood not that he ſpake to
them of the Father. 28. Then ſaid Jeſus unto them,
when ye have lift up the Son of man, then ſhall ye know
that I am he, and that I do nothing of myſelf; but as my
Father hath taught me, I ſpeak theſe things; 29. And he
that ſent me, is with me: the Father hath not left me
alone: for I do always thoſe things that pleaſe him. 30.
As he ſpake theſe words, many believed on him.
Chriſt here gives fair warning to the careleſs unbelieving Jews, to con-
fider what would be the conſequence of their infidelity, that they might
prevent it before it was too late ; for he ſpake words of terror as well as
words of grace. Obſerve here, -. -
I. The wrath threatened ; (v. 21.) Jeſus ſaid again unto ...thern that
which might be likely to do them good. He continued to teach in
kindneſs to thoſe few who received his doćtrine, though, there were many
that refifted it, which is an example to miniſters to go on with their
work, notwithſtanding oppoſition, becauſe a remnant ſhall be ſaved.
Here Chriſt changes his voice; he had piped to them in the offers of his
grace, and they had not danced; now he mourns to them in the denun-
Šiations of his wrath, to try if they would lament. He ſaid: “I go my
way, and ye ſhall ſeek me, and ſhall die in your fins. Whither I go, ye
cannot come.” Every word is terrible, and ſpeaks ſpiritual judgments,
which are the foreſt of all others; worſe than war, peſtilence, and cap-
tivity, which the Old Teſtament prophets denounced. .
Four things are here threatened againſt the Jews: , . . . -
1. Chriſt’s departure from them ; I go my way, that is, “ It ſhall not
be long before i go ; you need not take ſo much pains tº drive me from
you, I ſhall go of myſelf.” . They ſaid to him, “ Depart from us, we
defire not the knowledge of thy ways ;” and he takes them at their
Ichabod, the glory
is gone, onr defence is departed, when Chriſt goes. Chriſt frequently
º of his 㺠before he left them ; he bid often farewell,
as one loath to depart, and willing to be invited, and that would have
them stir up themſelves to take hold on him.
2. Their enmity to the true Meſfiah, and their fruitleſs and infatuated
- 7 I
ST. JOHN, VIII.
inquiries after another Meſſiah when he was gone away, which were both
their fins and their puniſhments; re shall Jeek me, which ſpeaks either,
(1.) Their enmity to the true Christ ; “Ye ſhall ſeek to ruin my in-
tereſt, by perſecuting my doćtrine and followers, with a fruitleſs deſign
to root them out.” This was a continual vexation and torment to them.
fºlves, made them incurably ill-natured, and brought wrath upon them
(God’s and our own) to the uttermost. Or, (2.) Their inquiries after
.falſe christs; “Ye ſhall continue your expediations of the Meſfiah, and
be the ſelf-perplexing ſeekers of a Chriſt to come, when he is already
come ;” like the Sodomites, who, being ſtruck with blindneſs, wearied
themſelves to find the door, Rom. 9. 31, 32. - -
3. Their final impenetency; Te shall die in your sins. Here is an
error in all our Engliſh Bibles, even the old biſhops’ tranſlation, and that
of Geneva, (the Rhemiſts only excepted,) for all the Greek copies have
it in the fingular number, sº ºn apºagrio, vºwy—in your ſºn, ſo all the
Latin verfions; and Calvin has a note upon the difference between this
and v. 24, where it is plural, rzis apagrizis, that here it is meant eſ.
pecially of the fin of unbelief, “ in hoc peccato veſtro—in this fin of
yours.” Note, Thoſe that live in unbelief, are for ever undone, if they
die in unbelief. Or, it may be underſtood in general, Te shall die in
3your iniquity, as Ezek. 3. 19. and 33.9. Many that have long lived
in fin, yet, by a timely repentance, through grace, are ſaved from dying in
Jin but thoſe who go out of this world of probation, into that of
retribution, under the guilt of fin unpardoned, and the power of fin un-
broken, there remaineth no relief; ſalvation itſelf cannot ſave them, Job
20, 11. Ezek. 32. 27.
4. Their eternal ſeparation from Chriſt and all happineſs in him ;
Whither I go, ye cannot come. When Chriſt left the world, he went to a
ſtate of perfeót happineſs ; he went to paradiſe, thither he took the pe.
nitent thief with him, that did not die in his fins; but the impenitent
not only shall not come to him, but they cannot ; it is morally impoſ-
fible, for heaven would not be heaven to thoſe that die unſanétified, and
unmeet for it. Ye cannot come, becauſe ye have no right to enter into
that Jeruſalem, Rev. 22. 14. Whither I go, ye cannot come to fetch me !
thence, ſo Dr. Whitby ; and the ſame is the comfort of all good chriſ-
tians, that, when they are got to heaven, they will be out of the reach
of their enemies malice.
II. The jeſt they made of this threatening. Inſtead of trembling at
this word, they bantered it, and turned it into ridicule; (v. 22.) I/ill he
hill himſelf? See here, 1. What ſlight thoughts they had of Chriſt’s
threatenings; they could make themſelves and one another merry with
them, as thoſe that mocked the meſſengers of the Lord, and turned the
“burthen of the word of the Lord into a by-word, and precept upon
precept, line upon line,” into a merry ſong, Iſa. 28. 13. But “be ye
not mockers, left your bands be made ſtrong.” 2. What ill thoughts
they had of Chriſt’s meaning, as if he had an inhuman defign upon his
own life, to avoid the indignities done him, like Saul. This is indeed
(ſay they) to go whitber we cannot follow him, for we will never kill
ourſelves. Thus, they make him not only ſuch a one as themſelves, but
worſe; yet in the calamities brought by the Romans upon the Jews,
many of then in diſcontent and deſpair did kill themſelves. They had
put a much more favourable conſtruction upon this word of his ; (ch. 7.
34, 35.) Will he go to the diſperſed Gentles P But ſee how indulged malice
grows more and more malicious. -
III. The confirmation of what hé had ſaid.
1. He had ſaid, Whither Igo, thither ye cannot come, and here be gives a
reaſon for that; (v. 23.) Te are from beneath, I am from above, ye are of this
world, I am not of this world. Ye are ex ray xarw—of thoſe things which
are beneath ; noting, not ſo much their riſe from beneath, as their af.
fe&tion to theſe lower things; “Ye are in with theſe things, as thoſe that
belong to them; how can you come where I go, when your ſpirit and
diſpoſition are ſo direétly contrary to mine * See here, (1.) What the
Spirit of the Lord Jeſus was—not of this world, but from above. He
was perfeótly dead to the wealth of the world, the eaſe of the body, and
the praiſe of men, and was wholly taken up with divine and heavenly
things; and none ſhall be with him but thoſe who are born from above,
and have their converſation in heaven. (2.) How contrary to this their
ſpirit was ; “ Te are from beneath, and of this world.” The Phariſees
were of a carnal worldly ſpirit; and what communion could Chriſt have
with them 2. -
3. He had ſaid, ſe shall die in your ſºns, and here he ſtands to it ;
“Therefore I ſaid, Ye ſhall die in your fins, becauſe ye are from be-
neath;” and he gives this further reaſon for it, “If ye believe not that
I am he, ye ſhall die in your fins,” v. 24. See here,t(1.) What we are |
|
of, to ſay, and in them to judge of you.
any further with you ? I know very well that he who ſent me is true, and
Chriſt's Diſcourſe with the Phariſes.
required to believe, that I am he, or syo suſ-that I am, which is one
of God’s names, Exod. 3. 14. It was the Son of God that there ſaid,
“ Ehejch aſher Ehejeh–I will be what I will be ;” for the deliverance
of Iſrael was but a figure of good things to come, but now he faith, “I
am he, he that ſhould come, he that ye expect the Meſfias to be, that
ye would have me to be to you. Ham more than the bare name of the
Meſſiah; I do not only call myſelf ſo, but I am he.” True faith does
not amuſe the ſoul with an empty ſound of words, but affects it with the
do&trine of Chriſt's mediation, as a real.thing that has real effeóts. (2.)
How neceſſary it is that we believe this ; if we have not this faith, we
shall die in our ſºns; for the matter is ſo ſettled, that without this faith,
[1..] We cannot be ſaved from the power of fin while we live, and there-
| fore ſhall certainly continue in it to the laſt.
Nothing but the doctrine
of Chriſt’s grace will be an argument powerful enough, and none but the
Spirit of Chriſt’s grace will be an agent powerful enough, to turn us
from fin to God; and that Spirit is given, and that doćtrine given, to
be effectual to thoſe only who believe in Chriſt; ſo that if Satan be not
by faith diſpoſſeſſed, he has a leaſe of the ſoul for its life; if Chriſt do
not cure us, our caſe is deſperate, and we ſhall die in our fins. . [2]
Without faith we cannot be ſaved from the puniſhment of fin when we
die, for the wrath of God remains upon them that believe not, Mark
16. 16. Unbelief is the damning fin, it is a fin againſt the remedy.
Now this implies the great goſpel-promiſe, If we believe that Christ is he,
and receive him accordingly, we shall not die in our ſºns. The law faith
abſolutely to all, as Chriſt ſaid, (v. 21.) Te shall die in your ſins, for
we are all guilty before God; but the goſpel is a defeaſance of the
obligation upon condition of believing ; the curſe of the law is vacated
and annulled to all that ſubmit to the grace of the goſpel; believers die
in Chriſt, in his love, in his arms, and ſo are ſaved from dying in theirſºns.
IV. Here is a further diſcourſe concerning himſelf, occaſioned by his
requiring faith in himſelf as the condition of ſalvation, v. 25.29.
Obſerve, - -
1. The queſtion which the Jews put to him; (v. 25.) Who art thou 2
This they aſked tauntingly, and not with any deſire to be inſtructed.
He had ſaid, Ye muſt believe that I am he. By his not ſaying expreſsly
who he was, he plainly intimated that in his perſon he was ſuch a one as
could not be deſcribed by any, and in his office ſuch a one as was expected
by all that looked for redemption in Iſrael; yet this awful manner of
ſpeaking, which had ſo much fignificancy in it, they turned to his re-
proach, as if he knew not what to ſay of himſelf; “ Who art thou,
that we muſt with an implicit faith believe in thee, that thou art ſome
mighty HE : we know not who, or what, nor are worthy to know 2°
2. His anſwer to this queſtion, wherein he directs them three ways
for information. * , g u
(1.) He refers himſelf to what he had ſaid all along; “Do you aſk
who I am 2. ‘Even the ſame that I ſaid unto you from the beginning.”
The original here is a little intricate, row o'exny or xx, Axxo waiv, which ſome
read thus; I am the Beginning, which j% I ſpeak unto you. So Auſtin
takes it, Chriſt is called Aéxn,-the Beginning, (Col. 1. 18. Rev. 1. 8.
–21, 6–3. 14.) and ſo it agrees with v. 24. I am he. Compare
Iſa. 41. 4. ... I am the first, I am he. Thoſe who objećt that it is the ac-
cuſative caſe, and therefore not properly anſwering to ris el ; muſt un-
dertake to conſtrue by grammar-rules that parallel expreſſion, Rev. 1. 8.
o ev. But moſt interpreters agree with our verſion, Do you aſk who
I am P
... [1..] I am the ſame that Iſaid to you from the beginning of time in.
the ſcriptures of the Qld Teſtament, the ſame that from the beginning
was ſaid to be “the Seed of the woman, that ſhould break the ſerpent’s
head,” the ſame that in all the ages of the church was the Mediator of
the covenant, and the Faith of the patriarchs. *
[2.] From the beginning of my public miniſtry. The account he.
had already given of himſelf, he reſolved to abide by ; he had declared:
himſelf to be the Son of God, (ch. 5, 16.) to be the Chriſt, (ch. 4, 26. ).
and the Bread of life, and had propoſed himſelf as the Obječt of that
faith which is neceſſary to ſalvation, and to this he refers himſelf for an
anſwer to their queſtion. Chriſt is one with himſelf, what he had ſaid.
from the beginning, he faith ſtill. His is an everlasting goſpel. -
...] He refers himſelf to his Father’s judgment, and the inſtructions
he had from him ; (v. 26.) “I have many things, more than you think
But why ſhould I, trouble myſelf
will ſtand by me, and bear me out, for I ſpeak to the world (to which
I am ſent as an Ambaſſador) thoſe things, all thoſe, and thoſe only,
which I have heard of him.” Here,
ST, JOHN, VIII.
Chriſt's Diſcourſe with the Phariſees.
[1..] He suppresses his accuſations of them. He had many things to
charge them with, and many evidences to produce againſt them; but for
the preſent he had ſaid enough. Note, Whatever diſcoveries of fin are
made to us, he that ſearches the heart, has ſtill more to judge of us,
1 John 3. 20. How much foever God reckons with finners in this
world, there is ſtill a further reckoning yet behind, Deut. 32. 34. Let
us learn hence not to be forward to #; all we can ſay, even againſt the
worſt of men ; we may have many things to ſay by way .#.
which yet it is better to leave unſhid, for what is it to us?
[2.] He enters his appeal againſt them to his Father; He that ſent
me. Here two things comfort him.
First, That he had been true to his Father, and to the truſt repoſed
in him ; Iſpeak to the world (for his goſpel was to be preached to every
creature) thoſe things which I have heard of him.
Witneſs to the people, (Iſa. 55. 4.) he was Amen, a faithful Witneſs,
Rev. 3. 14. He did not conceal his doćtrine, but ſpake it to the world;
being of common concern, it was to be of common notice; nor did he
change or alter it, nor vary from the inſtructions he received from him
that ſent him.
Secondly, That his Father would be true to him; true to the promiſe,
that he would make his mouth like a sharp ſword; true to his purpoſe
concerning him, which was a decree, (Pſ. 2. 7. ) true to the threaten-
ings of his wrath againſt thoſe that ſhould reject him. Though he
ſhould not accuſe them to his Father, yet the Father, who ſent him,
would undoubtedly reckon with them, and would be true to what he had
ſaid, (Deut. 18. 19.) that whoſoever would not hearken to that Pro-
phet whom God would raiſe up, he would require it of him. Chriſt would
not accuſe them ; “ For,” ſaith he, “he that ſent me, is true, and will
paſs judgment on them, though I ſhould not demand judgment againſt
them.” Thus when he lets fall the preſent proſecution, he binds them
over to the judgment-day, when it will be too late to diſpute what they
will not now be perſuaded to believe. “I, as a deaf man, heard not, for
thou wilt hear,” Pſ. 38. 14, 15.
Upon this part of our Saviour’s diſcourſe the evangeliſt has a melancholy
remaik; (v. 27.) “ They underſtood not that he ſpake to them of the
Father.” See here, 1. The power of Satan to blind the minds of them
who believe not. Though Chriſt ſpake ſo plainly of God as his Father
in heaven, yet they did not underſtand whom he meant, but thought he
ſpake of ſome father he had in Galilee. Thus the plaineſt things are
riddles and parables to thoſe who are reſolved to hold faſt their preju-
dices; day and night are alike to the blind. 2. The reaſon why the
threatenings of the word make ſo little impreſſion upon the minds of fin-
mers; it is becauſe they underſtand not whoſe the wrath is, that is re-
vealed in them. When Chriſt told them of the truth of him that ſent
him, as a warning to them to prepare for his judgment, which is accord-
ing to truth, they ſlighted the warning, becauſe they underſtood not whoſe
judgment it was, that they made themſelves obnoxious to.
3.) He refers himſelf to their own convictions hereafter, v. 28, 29.
He finds they will not underſtand him, and therefore adjourns the trial
till further evidence ſhould come in ; they that will not ſee, yet shall ſee.
Iſa. 26. 11. Now obſerve here,
[1..] What they ſhould ere long be convinced of; “ re shall know that
I am he, that Jeſus is the true Meſfiah. Whether you will own it or no
before men, you ſhall be made to know it in your own conſciences, the
convićtions of which, though you may stifle, yet you cannot baffle ; that
I am he, not that yeu repreſent me to be, but he that I preach myſelf to
be, he that ſhould come !” Two things they ſhould be convinced of, in
order to this. First, That he did nothing of himſelf, not of himſelf as
Man, of himſelf alone, of himſelf without the Father, with whom he
was one. He does not hereby derogate from his own inherent power,
but only denies their charge againſt him as a falſe Prophet, of whom it
is ſaid, that they propheſied out of their own hearts, and followed their
own ſpirits. Secondly, That as his Father taught him, ſo he ſpake theſe
things, that he was not alloºxxpos, ſelf-taught, but @soëlèxiēlso,- taught
of God. The doćirine he preached was the counterpart of the counſels of
God, which he was intimately acquainted with ; x2005 s?idate radio. Azaw—
I ſpeak thoſe things, not only which he taught me, but as he taught me,
with the ſame divine power and authority. -
[2:1. When they ſhould be convinced of this ;. When ye have lift up
the Son of man, lifted him up upon the croſs, as the brazen ſerpent upon
the pole, (ch. 3, 14.) as the ſacrifices under the law, (for Chriſt is the
great Sacrifice,) which, when they were offered, were ſaid to be elevated,
or lifted up ; hence the burnt-offerings, the moſt ancient and honourable
of all, were called elevations, (Gnoloth from Gnolah, aſcendit—he aſ:
* *
Being given for a
cended,) and in many other offerings they uſed the ſignificant ceremony
of heaving the ſacrifice up, and moving it before the Lord; thus was
Chriſt lifted up. Or it notes that his death was his exaltation; they
that put him to death, thought thereby for ever to have ſunk him and his
intereſt, but it proved to be the advancement of both, ch. 12. 24. When
the Son of man was crucified, the Son of man was glorified. Chriſt had
called his dying his going away, here his being lifted up ; thus the death
of the ſaints, as it is their departure out of this world, ſo it is their ad-
vancement to a better. Obſerve, He ſpeaks of thoſe he is now talk-
ing with, as the instruments of his death ; when ye have lift up the Son of
man; not that they were to be the priests to offer him up, (no, that
was his own act, he offered up himſelf) but they would be his betrayers
and murderers; ſee A&ts 2.23. They liſted him up to the croſs, but
then he lifted up himſelf to his Father. Obſerve, with what tenderneſs'
and mildneſs Chriſt here ſpeaks of thoſe who, he certainly knew, would
put him to death, to teach us not to hate or ſeek the hurt of any, though
we may have reaſon to think they hate us, and ſeek our hurt.
Now Chriſt ſpeaks of his death, as that which would be a powerful
convićtion of the infidelity of the Jews; “When ye have lifted up the
Son of many, then ſhall ye know this.” And why then, First, Becauſe
careleſs and unthinking people are often taught the worth of mercies by
the want of them, Luke 17. 22. Secondly, The guilt of their fin in put-
ting Chriſt to death, would ſo awaken their conſciences, that they would
be put upon ſerious inquiries after a Saviour, and then would know that
Jeſus was he who alone could ſave them. And ſo it proved, when being
told that with wicked hands they had crucified and ſlain the Son of
God, they cried out, What shall we do 2 and were made to know aſ-
ſuredly, that this Jeſus was Lord and Christ, Aćts 2, 37. Thirdly,
There would be ſuch figns and wonders attending his death, and the
| liſting of him up from death in his reſurrection, as would give a ſtronger
proof of his being the Meſfiah, than any that had been yet given ; and
multitudes were hereby brought to believe that Jeſus is the Chriſt, who had
before contradićted and oppoſed him. Fourthly, By the death of Chriſt
the pouring out of the Spirit was purchaſed, who would convince the
world that Jeſus is he, ch. 16. 7, 8. Fifthly, The judgments which
the Jews brought upon themſelves, by putting Chriſt to death, which
filled up the meaſure of their iniquity, were a ſenſible convićtion to the
moſt hardened among them, that Jeſus was he ; Chriſt had often foretold
that deſolation as the juſt puniſhment of their invincible unbelief, and
when it came to paſs, (lo, it did come,) they could not but know that the
great Prophet had been among them, Ezek. 33. 33.
3. What ſupported our Lord Jeſus in the mean time, v. 29. He
that ſent me is with me, in my whole undertaking, for the Father (the
fountain and firſt ſpring of this affair, from whom, as its great cauſe and
author it is derived) hath not left me alone to manage it myſelf, nor de-
ſerted the buſineſs or me, in the proſecution of it, for X-do always thoſe
things that pleaſe him. ...”
#. is, 1. The aſſurance which Chriſt had of his Father’s preſence
with him, which includes both a divine power going along with him to
enable him for his work, and a divine favour manifeſted to him to en-
courage him in it. He that ſent me is with me, Iſa. 42. 1. Pſ, 89. 21.
This greatly imboldens our faith in Chriſt and our reliance upon his
word, that he had, and knew he had, his Father with him, to confirm the
word of his Servant, Iſa. 44. 26. The King of kings accompanied his
own Ambaſſador to attest his miſſion, and assist his management, and
never left him alone, either ſolitary or weak : it alſo aggravated the wick-
edneſs of thoſe that oppoſed him, and was an intimation to them of the
premunire they run themſelves into by refiſting him, for thereby they
were found fighters against God. . How eaſily ſoever they might think
to cruſh him and run him down, let them know he had one to back
him, with whom it is the greateſt madneſs that can be to contend.
[2.] The ground of this aſſurance; For I do always thoſe things that
pleaſe him. That is, First, That great affair which our Lord Jeſus was
consinually engaged in, was an affair which the Father that ſent him was:
highly well pleaſed with. His whole undertaking is called the pleaſure of
the Lord, (Iſa. 53. 10.) becauſe of the counſels of the eternal mind about
it, and the complacency of the eternal mind in it: , Secondly, His manage--
ment of that affair was in nothing diſpleaſing to his Father ; in executing.
his commiſſion he punétually offſerved all his inſtructions, and did in no-
thing vary from them; no mere man finge the fall could ſay ſuch a word
as this, (for in many things we offendall;) but our Lord Jeſus never of.
| fended his Father in any thing, but, as became hin, he fulfilled all righ-
teouſneſs; and this was neceſſary to the validity and value of the ſacrifice
he was to offer up ; for if he had in any thing diſpleaſed the Father him-
ST. JOHN, VIII.
ſelf, and ſo had had any fin of his own to anſwer for, the Father could
not have been pleaſed with him as a Propitiation for our fins, but ſuch a
Prieſt and ſuch a Sacrifice became us as was perfeótly pure and ſpotleſs.
We may likewiſe learn hence, that God's ſervants may then expect God’s
preſence with them, when they chooſe and do thoſe things that pleaſe him, |
Iſa. 56.45. -
V. Here is the good effect which this diſcourſe of Chriſt’s had upon
ſome of his hearers; (v. 30.) As he ſhake theſe words many believed on
him. Note, 1. Though multitudes periſh in their unbelief, yet there is a
remnant according to the elečtion of grace, who believe to ike ſaving of
the ſoul. If Iſrael, the whole body of the people, be not gathered, yet
there are thoſe of them, in whom Chriſt will be glorious, Iſa. 49. 5.
This the apoſtle infiſts upon, to reconcile the Jews’ rejećtion with the
promiſes made unto their fathers. There is a remnant, Rom. 11. 5. 2.
The words of Chriſt, and particularly his threatening words, are made
effectual by the grace of God, to bring in poor ſouls to believe in him.
When Chriſt told them that if they believed not, they ſhould die in their
Jöns, and never get to heaven, they thought it was time to look about
them, Rom. 1. 16, 18. Sometimes there is a wide door opened and an
effectual one, even there where there are many adverſaries. Chriſt will
carry on his work, though the heathen rage. The goſpel gains great
vićtories, ſometimes, there where it meets with great oppoſition. Let
this encourage God’s miniſters to preach the goſpel, though it be with
much contention, for they ſhall not labour in vain. Many may be ſecretly
brought home to God by thoſe endeavours, which are openly contradićt-
ed and cavilled at by men of corrupt minds. Auſtin has an affection-
ate ejaculation in his le&ture upon theſe words, “ Utinam et, meloquenti,
multi credant ; non in me, fed mecum in eo—I wiſh that when I ſpeak,
many may believe, not on me, but with me on him. *
31. Then ſaid Jeſus to thoſe Jews which believed on him,
If ye continue in my word, then are ye my diſciples in-
deed; 32. And ye ſhall know the truth, and the truth
ſhall make you free. 33. They anſwered him, We are
Abraham's ſeed, and were never in bondage to any man :
how ſayeſt thou, Ye ſhall be made free ? 34. Jeſus anſwer-
ed them, Verily, verily, I ſay unto you, Whoſoever com-
mitteth ſin, is the ſervant of ſin. 35. And the ſervant
abideth not in the houſe for ever : but the Son abideth
ever. 36. If the Son therefore ſhall make you free, ye
ſhall be free indeed. 37. I know that ye are Abraham’s
ſeed; but ye ſeek to kill me, becauſe my word hath no
place in you.
We have, in theſe verſes,
I. A comfortable doćtrine laid down concerning the ſpiritual liberty
of Chriſt’s diſciples, intended for the encouragement of thoſe Jews which
believed. Chriſt, knowing that his doćtrine began to work upon ſome
of his hearers, and perceiving that virtue had gone out of him, turned
his diſcourſe from the proud Phariſees, and addreſſed himſelf to thoſe
weak believers ; then when he had denounced wrath againſt thoſe that
were hardened in unbelief, then he ſpake comfort to thoſe few feeble
Jews which believed in him. See here, 1. How graciouſly the Lord Jeſus
looks to thoſe that tremble at his word, and are ready to receive it; he
has ſomething to ſay to thoſe who have hearing ears, and will not paſs
by thoſe who ſet themſelves in his way, without ſpeaking to them. 2.
How carefully he cheriſhes the beginnings of grace, and meets thoſe
that are coming toward him. Theſe Jews that believed were yet but weak;
but Chriſt did not therefore caſt them off, for he gathers the lambs in his
arms. When faith is in its infancy, he has knees to prevent it, breaſis for
it to ſuck, that it may not die from the womb. -
In what he ſaid to them, we have two things, which he ſaith to all that
ſhould at any time believe. -
(1.) The charaćter of a true diſciple of Chriſt; If ye continue in my
word, then are ye my diſciples indeed. When they believed on him, as the
great Prophet, they gave up themſelves to be his diſciples. Now, at
their entrance into his ſchool, he lays down this for a ſettled rule, that
he would own none for his diſciples but thoſe that continued in his word.
[1..] It is implied that there are many who profeſs themſelves Chriſt’s
diſciples, who are not his diſciples indeed, but only in ſhew and name.
[2.] It highly concerns usk that are ſtrong in faith, yet to ſee to it that
…)
Chriſt's Diſcourſe with the Pº
they be ſound in the faith, that though they be not diſciples of the higheſt
form, yet that they be diſtiples indeed. . [3] Thoſe who ſeem willing to
be Chriſt's diſciples, ought to to be told that they had as good never
come to him, unleſs they come with a reſolution by his grace to abide
by him. Let thoſe who have thoughts of covenanting, with Chriſt,
have no thoughts of reſerving a power of revocation. Children are ſet to
ſchool, and bound apprentices, only for a few years; but, thoſe only are
Chriſt's, who are willing to be bound to him for term of life. [4]. They
only that continue in Christ's word, ſhall be accepted as his diſciples in-
sleed, that adhere to his word in every inſtance without partiality, and
abide by it to the end without apoſtaſy. . It is wiveſ—to dwell in Chriſt's
word, as a man does at home, which is his centre and reſt, and refuge.
Our converſe with the word and conformity to it muſt be couſtant.
If we continue diſciples to the laſt, then, and not otherwiſe, we approve
ourſelves diſciples indeed, … g º
(2.) The privilege of a true diſciple of Chriſt. Here are two precious
promiſes made to thoſe who thus approve themſelves diſciples indeed,
v. 32. -
[2.] “ re shall know the truth, ſhall know all that truth which it is
needful and profitable for you to know, and ſhall be more confirmed in
the belief it, ſhall know the certainty of it.” Note, Firſt, Even thoſe
who are true believers and diſciples indeed, may be, and are, much in .
the dark concerning many things which they ſhould know. God’s
children are but children, and underſtand and ſpeak as children. Did
we not need to be taught, we ſhould not need to be diſciples. Secondly,
It is a very great privilege to know the truth ; to know the particular
truths which we are to believe, in their mutual dependencies and con-
nexions, and the grounds and reaſons of our belief; to know what is
truth, and what proves it to be ſo. Thirdly, It is a gracious promiſe of
Chriſt to all who continue in his word, that they ſhall know the truth,
as far as is needful and profitable for them. Chriſt’s ſcholars are ſure to
be well taught. r e ©
[2.] The truth shall make you free. That is, Firſt, The truth which
Chriſt teaches, tends to make men free, Iſa. 61. 1. Juſtification makes
us free from the guilt of fin, by which we were bound over to the judg-
ment of God, and bound under amazing fears ; ſanétification makes us
free from the bondage of corruption, by which we are reſtrained from
that ſervice which is perfeót freedom, and conſtrained to that which is
perfeót ſlavery. Goſpel-truth frees us from the yoke of the ceremo-
nial law, and the more grievous burthens of the traditions of the elders.
It makes us free from our ſpiritual enemies, free in the ſervice of
God, free to the privileges of ſons, and free of the Jeruſalem which
is from above, which is free. Secondly, The knowing, entertaining,
and believing, of this truth does aétually makes us free, free from preju-
dices miſtakes and falſe notions, than which nothing more enſlaves and
entangles the ſoul, free from the dominion of luſt and paſſion ; and
reſtores the ſoul to the government of itſelf, by reducing it into obedi-
ence to its Creator. The mind, by admitting the truth of Chriſt in the
light and power, is vaſtly enlarged, and has ſcope and compaſs given
it, it is greatly elevated and raiſed above things of ſenſe, and never ačts
with ſo true a liberty as when it ačts under a divine command, 2 Cor.
3. 17. The enemies of chriſtianity pretend to free-thinking, where-
as really thoſe are the freeſt reaſonings, that are guided by faith, and
thoſe are men of free thought, whoſe thoughts are captivated and brought
into obedience to Chriſt. -
II. The offence which the carnal Jews took at this doćtrine, and their
objećtion againſt it. Though it was a doctrine that brought glad tidings
of liberty to the captives, yet they cavilled at it, v. 33. The Phariſees,
who grudged this comfortable word to them that believed, the ſtanders
by, who had no part or lot in this matter, they thought themſelves re-
fle&ted upon and affronted by the gracious charter of hiberty granted to
them that believed ; and therefore with a great deal of pride and envy they
anſwered him, “We Jews are Abraham's ſeed, and therefore are free-born,
and have not loſt our birth-right freedom, we were never in bondage to
any man ; how ſayſ: thou then, to us Jews, Te shall be made free 2
1. See here what it was that they were grieved at ; it was an innuendo
in thoſe words, 2^e shall be made free; as if the Jewiſh church and na-
tion were in ſome ſort of bondage, which reflected on the Jews in ge-
neral ; and as if all that did not believe in Chriſt, continued in that bond...
age, which refle&ted on the Phariſees in particular : Note, The pri-
vileges of the faithful are the envy and vexation of unbelievers, Pſ.
112. 10. -
2. See what it was that they alleged againſt it; whereas Chriſt inti-
mated that they needed to be made free, they urge, (1.) “We are

S **śrs .
ST. JoHN, will.
Abraham's ſeed, and Abraham was a prince, and a great man ; though
we live in Canaan, we are not deſcended from Canaan, nor under his
doom, a ſervant of ſervants shall he be ; we hold in frank-almoign—free
alms, and not in villepage—by a ſervile tenure.” It is common for a
finking decaying family to boaſt of the glory and dignity of its anceſtors,
and to borrow honour from that name to which they repay diſgrace; ſo
the Jews here did. But this was not all. Abraham was in covenant
with God, and his children by his right, Rom, 11. 28. Now’ that ce-
venant, no doubt, was a free charter, and inveſted them in privileges not
confiſtent with a ſtate of ſlavery, Rom. 9.4. And therefore they think
they had no occaſion with ſo great a ſum as they reckoned faith in Chriſt
to be, to obtain this freedom, when they were thus free-born. Note, It is
the common fault and folly of thoſe that have pious parentage and edu-
cation, to truſt to it, and boaſt of it, as if it would atone for the want of
real holineſs. They were Abraham's ſeed, but what would that avail
them, when we find one in hell, that could call Abraham father ? Saving
benefits are not, like common privileges, conveyed by entail to us and
our iſſue, nor can a title to heaven be made by deſtent, nor may we claim
as heirs at law, by making out our pedigree; our title is purely by pur-
chaſe, not our own, but our Redeemer’s for us, under certain proviſos
and limitations, which if we do not obſerve, it will not avail us to be
Abraham’s ſeed. Thus many, when they are preſſed with the neceſſity
of regeneration, turn it off with this, We are the church’s children; but
they are not all Iſrael, which are of Iſrael. (2.) IWe were never in bond-
age to any man. Now obſerve, [1..] How falſe this allegation was,
I wonder how they could have the confidence to ſay a thing in the face
of a congregation, which was ſo notoriouſly untrue. Was not the ſeed
of Abraham in bondage to the Egyptians ? Were they not often in bond-
age to the neighbouring nations, in the time of the judges 2 Were they
not ſeventy years captives in Babylon 2 Nay, were they not at this time
tributaries to the Romans, and though not in a perſonal, yet in a national,
bondage to them, and groaning to be made free? And yet, to confront
Chriſt, they have the impudence to ſay, We were never in bondage. Thus
they would expoſe Chriſt to the ill-will both of the Jews, who were very
jealous for the honour of their liberty, and of the Romans who would
not be thought to enſlave the nations they conquered. [2.] How
foolish the application was. Chriſt had ſpoken of a liberty where with the
truth would make them free, which muſt be meant of a ſpiritual liberty,
for truth, as it is the enriching, ſo it is the enfranchiſing, of the mind,
and the enlarging of that from the captivity of error and prejudice; and
yet they plead againſt the offer of ſpiritual liberty, that they were never
in corporal thraldom ; as if becauſe they were never in bondage to any
man, they were never in bondage to any lust. Note, Carnal hearts are
ſenfible of no other grievances than thoſe that moleſt the body, and diſ.
treſs their ſecular affairs. Talk to them of encroachments upon their
particular occaſion ; Whoſoever, committeth ſºn, is the ſervant offin, and
ſadly wants to be made free. A ſtate of fin is a ſtate of bondage.
[1..] See who it is on whom this brand is faſtened—on him that
commits sin, was o maloy opagruoy—every one that makes sin. There is
not a just man upon the earth, that lives, and sins not ; yet every one that
fins, is not a ſervant of fin, for then God would have no ſervants; but
he that makes sin, that makes choice of fin, prefers the way of wicked-
neſs before the way of holineſs ; (Jer, 44. 16, 17.) that makes a cove-
nant with fin, enters into league with it, and makes a marriage with it ;
that makes contrivances of fin, makes provision for the fleſh, and deviſes
iniquity ; and that makes a custom of fin, who walks after the fleſh, and
hiakes a trade of fin.
[2.] See what the brand is, which Chriſt faſtens upon them that thus
commits sin—he ſtigmatizes them, gives them a mark of ſervitude. They
are ſervants of sin ; impriſoned under the guilt of fin, under an arreſt, in
hold for it, concluded under sin, and they are ſubječt to the power of fin.
He is a ſervant of sin, he makes himſelf ſo, and is ſo accounted; he has
Jöld himſelf to work wickedneſs ; his luſts give law to him, he is at their
beck, and is not his own maſter. He does the work of fin, ſupports its
intereſt, and accept its wages, Rom. 6. 16. &
2. He ſhews them that being in a ſtate of bondage, their having a
room in the houſe of God would not entitle them to the inheritance of
ſons: for (v. 35.) the ſervant, though he be in the houſe for a while,
yet, being but a ſervant, abideth not in the houſe for ever; ſervices (we
ſay) are no inheritances, they are but temporary, and not for a perpetuity;
but the ſon of the family abideth ever. Now, (1.) This points primarily
at the reječtion of the Jewiſh church and nation. Iſrael had been God’s
ſon, his first-born ; but they wretchedly degenerated into a ſervile diſpo-
fition, were enſlaved to the world and the fleſh, and therefore though,
by virtue of their birthright, they thought themſelves ſecure of their
church-memberſhip, Chriſt tells them that having thus made themſelves
ſervants, they ſhould not abide in the houſe for ever. Jeruſalem, by op-
poſing the goſpel of Chriſt, which proclaimed liberty, and adhering to
the Sinai-covenant, which gendered to bondage, after its term was ex-
pired, came to be in bondage with her children, (Gal. 4. 24, 25.) and
therefore was unchurched and disfranchiſed, her charter ſeized and taken
away, and ſhe was caſt out as the ſon of the bond-woman, Gen. 21. 20.
Chryſoſtom gives this ſenſe of this place, “ Think not to be made free
from fin by the rites and ceremonies of the law of Moſes, for Moſes was
but a ſervant, and had not that perpetual authority in the church, which
civil liberty and property; tell them of waſte committed upon their
lands, or damage done to their houſes, and they underſtand you very well,
the Son had ; but if the Son make you free, it is well,” v. 36. But,
2. It looks further, to the rejećtion of all that are the ſervants of sin,
and receive not the adoption of the ſons of God ; though thoſe unprofit-
able ſervants may be in God’s houſe a while, as retainers to his family,
yet there is a day coming, when the ehildren of the bond-woman and of
the free ſhall be diſtinguiſhed. True believers only, who are the chil-
dren of the promiſe and of the covenant, are accounted free, and ſhall
abide for ever in the houſe, as Iſaac : they ſhall have a nail in the holy
*.
Chriſt's Diſcourſe with the Phariſees.
3: ..
* . .
%.
and can give you a ſenſible anſwer, the thing touches them, and affects
them ; but diſcourſe to them of the bondage of fin, a captivity to Satan,
ka liberty by Chriſt ; tell them of wrong done to their precious
cºnd the hazard of their eternal welfare, and you bring certain
* , gé things to their ears; they ſay of it, as they did, Ezek. 20.49.
Jºth he not ſpeak parables P. This here was much like the blunder Ni-
place on earth, (Jer, 9.8.) and mansions in the holy place in heaven,
ch. 14. 12. *
3. He ſhews them the way of deliverance out of this ſtate of bondage
into the glorious liberty of the children of God, Rom. 8, 21. The caſe
of thoſe that are the ſervants of fin, is ſad, but thanks be to God it is
codemus made about being born again.
III. Our Saviour’s vindication of this doćtrine from theſe objećtions,
and the further explication of it, v. 34.37. where he does theſe four
things.
1. He ſhews that, notwithſtanding their civil liberties, and their viſible
church-memberſhip, yet it was impoſſible they might be in a ſtate of
bondage ; (v. 34.) Whoſoever commits ſin, though he be of Abraham’s
ſeed, and never in bondage to any man, yet he is the ſervant of fin. Ob-
| not helpleſs, it is not hopeleſs.
ſerve, Chriſt does not upbraid them with the falſehood of their plea, or
their preſent bondage, but further explains what he had ſaid for their
Thus miniſters ſhould with meekneſs inſtruct thoſe that op- - * * - *
poſe them, that they may recover themſelves, not with paſſion provoke don; moreover he makes ſatisfaction for our debts, for which we were
edification.
them to entangle themſelves yet more. Now here, . º
(F.) The preface is very ſolemn; Perily, verily, Iſèy unto you ; an:
awful aſſeveration, which our Saviour often uſed, to command a reverent
attention and a ready aſſent. The ſtyle of the prophets was, Thusſaith
the Lord, for they were faithful as ſervants; but Chriſt being a Son,
ſpeaks in his own name, I ſay unto gou, I the Amen, the faithful Wit-
neſs ; he pawns his veracity upon it. “I ſay it to you, who boaſt of
your relation to Abraham, as if that would ſave you.”
(2.) The truth is of univerſal concern, though here delivered upon a
Vol. IV. No. 87.
As it is the privilege of all the ſons of
the family, and their dignity above the ſervants, that they abide in the
houſe for ever; ſo he who is the Son, the Firſt-born among many bre-
thren, and the Heir of all things, he has a power both of manumiſſion
and of adoption; (v. 36.) “If the Son ſhall make you free, you ſhall
be free indeed.”
Note, (1.) Jeſus Chriſt in the goſpel offers us our freedom; he has
authority and power to make free. . [...] To diſcharge priſoners; this
he does in juſtification, by making ſatisfaction for our guilt, on which
the goſpel-offer is grounded, which is to all a conditional act ºf indemnity,
and to all true believers, upon their believing, an abſolute charter of par-
by the law arreſted and in execution. Chriſt, as our Surety, or rather
our Bail, (for he was not originally bound with us, but upon our inſol-
vency bound for us,) compounds with the Creditor, anſwers the de-
mands of injured juſtice with more than an equivalent, takes the bond and
judgment into his own hands, and gives them up cancelled to all that by
"faith and repentance give him (if I may ſo ſay) a counterſecurity to
ſave his honour harmleſs, and ſo they are made free ; and from the debt,
and every part thereof, they are for ever acquitted, exonerated, and diſ-
charged, and a general releaſe ſealed of all ačtions and claims ; while
‘7 K.


f
againſt thoſe who refuſe to come up to theſe terms, the ſecurities lie ſtill
in the Redeemer's hands, in full force. [2.] He has a power to reſcue
bond ſlaves, and this he does in ſanctification; by the powerful argu-
ments of his goſpel, and the powerful operations of his Spirit, he breaks
the power of corruption in the ſoul, rallies the ſcattered forces of reaſon
and virtue, and fortifies God’s intereſt againſt fin and Satan, and ſo
the ſoul is made free. [3.] He has a power to naturalize strangers
and foreigners, and this he does in adoption. . This is a further ačt of
grace; we are not only forgiven and healed, but preferred, there is a
charter of privileges as well as pardon ; and thus the Son makes us
free denizens of the kingdom of prieſts, the holy nation, the new Jeru-
ſalem. . . . .
(2.) Thoſe whom Chriſt makes free, are free indeed. It is not
axºs, the word uſed v. 31. for diſciples indeed, but oºlos—really. It
notes, [1..] The truth and certainty of the promiſe ; the liberty which
the Jews boaſted of, was an imaginary liberty, they boaſted of a falſe
gift ; but the liberty which Chriſt gives, is a certain thing, it is real, and
has real effects.; the ſervants of fin promiſe themſelves liberty, and
fancy themſelves free, when they have broken religion’s bands aſunder ;
but they cheat themſelves, none are free indeed but thoſe whom Chriſt
makes free. [2.] It notes the fingular excellency of the freedom pro-
miſed ; it is a freedom that deſerves the name, in compariſon with which
all other liberties are no better than ſlaveries, ſo much does it turn to the
honour and advantage of thoſe that are made free by it. . It is a glorious
liberty. It is that which is ; (ſo o'la's fignifies ;) it is ſubstance; (Prov.
8. 21.) which the things of the world are ſhadows, things that are not.
4. He applies this to theſe unbelieving, cavilling Jews. In anſwer to
their boaſts of relation to Abraham; (v. 37.) “I know very well that
ge are Abraham's ſeed, but now ye ſeek to kill me, and therefore have for-
feited the honour of your relation to Abraham, becauſe my word hath no
lace in you.” Obſerve here, -
(1.) The dignity of their extraćtion allowed them ; “I know that ye
are Abraham's ſeed, every one knows it, and it is your honour.” . He
grants them what was true, and in what they ſaid that was falſe, (that
they were never in bondage to any,) he does not contradict them,
for he ſtudied to profit them, and not to provoke them, and therefore
ſaid that which would pleaſe them ; I know that ye are Abraham’s
Jeed. They boaſted of their deſcent from Abraham, as that which
aggrandized their names, and made them exceeding honourable, whereas
really it did but aggravate their crimes, and make them exceeding
finful. Out of their own mouths will he judge vain-glorious hypo-
crites, who boaſt of their parentage and education ; “Are you Abra-
ham’s feed Why then did you not tread in the ſteps of his faith and
obedience 2’’ e
(2.) The diſagreeableneſs of their pračice with this dignity; But ye
Jeek to kill me. They had attempted it ſeveral times, and were now de-
ſigning it, which quickly appeared, (v. 59.) when they took up stones
to cast at him. Chriſt knows all the wickedneſs, not only which men
do, but which they ſeek and deſign, and endeavour to do. To ſeek to
kill any innocent man, is a crime black enough, but to compaſs and imagine
the death of him that was King of kings, was a crime which we want
words to expreſs the heinouſneſs of.
3.) The reaſon of this inconſiſtency; why were they that were
Abraham’s ſeed, ſo very inveterate againſt Abraham’s promiſed Seed,
in whom they and all the families of the earth ſhould be blessed; our Sa-
viour here tells them. It is becauſe my word hath no place in you, s Xag-
s, sy way, Non capit in vobis, ſo the vulgar; “My word does not take
with you, you have no inclination to it, no reliſh of it, other things are
more taking, more pleaſing.” Or, “It does not take hold of you, it
has no power over you, makes no impreſſion upon you.” Some of the
critics read it, My word does not penetrate into you ; it deſcended as the
rain, but it came upon them as the rain upon the rock, which runs off,
and did not ſoak into their hearts, as the rain upon the ploughed ground.
The Syriac reads it, “Becauſe ye do not acquieſce in my word; you are
not perſuaded of the truth of it, nor pleaſed with the goodneſs of it.”
Our tranſlation is very fignificant, It has no place in you. They ſought
to kill him, and ſo effe&tually to ſilence him, not becauſe he had done
them any harm, but becauſe they could not bear the convincing, com-
manding power of his word. Note, [1..]' The words of Chriſt ought
to have a place in us, the innermoſt and uppermoſt place'; a dwelling
place, as a man at home, and not as a ſtranger or ſojourner, a working
place, it muſt have room to operate, to work fin out of us, and to work
race in us; it muſt have a ruling place, its place muſt be upon the
hrone, it muſt dwell iſ us richly. [2.] There are many that make a
.*
St. JoHN, VIII.
| a Witneſs to the people, is an Eye-witneſs, and therefore unexceptić.
‘
Jels of infinite wiſdom, and the kind intentions of eternal love.
Jpeak that which I have ſeen.
Chriſt's Diſcourſe with the Phariſees.
profeſſion of religion, in whom the word of Chriſt has no place ; they
will not allow it a place, for they do not like it i Satan does all he can to
diſplace it; and other things poſſeſſes the place it ſhould have in us.
[3.] Where the word of God has no place, no good is to be expected,
for room is left there for all wickedneſs. If the unclean ſpirit find the
heart empty of Chriſt's word, he enters in, and dwells there.
38. I ſpeak that which I have ſeen with my Father:
and ye do that which ye have ſeen, with your father, 39.
They anſwered and ſaid unto him, Abraham is our father.
Jeſus faith unto them, If ye were Abraham's children, ye
would do the works of Abraham. 40. But now ye ſeek
to kill me, a man that hath told you the truth, which I
have heard of God : this did not Abraham. 41. Ye do
the deeds of your father. Then ſaid they to him, We are
not born of formication ? we have one Father, even God.
42. Jeſus ſaid unto them, If God were your Father, ye
would love me: for I proceeded forth, and came from
God: neither came I of myſelf, but he ſent me. 43. Why
do ye not underſtand my ſpeech Even becauſe ye can-
not hear my word. 44. Ye are of your father the Devil,
and the luſts of your father ye will do: he was a murderer
from the beginning, and abode not in the truth, becauſe
there is no truth in him. When he ſpeaketh a lie, he
ſpeaketh of his own : for he is a liar, and the father of it.
45. And becauſe I tell you the truth, ye believe me not.
46. Which of you convinceth me of fin 2 And if I ſay the
truth, why do ye not believe me? 47. He that is of God,
heareth GQd’s words: ye therefore hear them not, becauſe
ye are nojºſºf God.
Here Chriſt and the Jews are ſtill at iſſue; he ſets himſelf to con-
vince and convert them, while they ſtill ſet themſelves to contradićt and
oppoſe him. e
I. He here traces the difference between his ſentiments and their’s to
a different riſe and original ; (v. 38.) I ſpeak that which I have ſeen
with my Father, and ye do what ye have ſeen with your father. Here are
two fathers ſpoken of, according to the two families, into which the ſons
of men are divided—God and the Devil, and without controverſy theſe
are contrary the one to the other. *
1. Chriſt’s doctrine was from heaven, it was copied out of the coun-
1.) I
The diſcoveries Chriſt has is.” of
God and another world, are not grounded upon gueſs and hearſay, but
upon ocular inſpection ; ſo that he was thoroughly apprized of the na-
ture, and qſcertained of the truth of all he ſaid. He that is given to lº
able. (2.) It is what I have ſeen with my Father. The doćtrine ºf
Chriſt is not a plausible hypotheſis, ſupported by probable arguments,
but it is an exact counterpart of the inconteſtable truths lodged in the
eternal mind. It was not only what he had heard from his Father, but
what he had ſeen with him, when the counſel of peace was between them
both. Moſes ſpake what he had heard from God, but he might not ſee
the face of God; Paul had been in the third heaven, but what he had
ſeen there, he could not, he muſt not utter; for it was Chriſt’s Preroga-
tive to have ſeen what heſpake, and to ſpeak what he had ſeen.
2. Their doings were from hell; “Te do that which ye have ſeen with
3/our father. Ye do, by your own works, father yourſelves, for it is
evident whom ye reſemble, and therefore eaſy to find out your original.”
As a child that is trained up with his father, learns his father’s words
and faſhions, and grows like him by an affected imitation as well as by
a natural image, ſo theſe Jews, by their malicious oppoſition to Chriſt
and the goſpel, made themſelves as like the Devil as if they had induſ.
triouſly ſet him before them for their pattern.
II. He takes off and anſwers their vain-glorious boaſts of relation to
Abraham and to God, as their fathers, and ſhews the vanity and falſe-
hood of their pretenſions.
1. They pleaded relation to Abraham, and he replied to that plea.
|They ſaid, Abraham is our father, v. 39. In this they intended, (1.)



ST, JOH's, VIII.
Chriſt's Diſcourſe with the Phariſees.
: l
To do honour to themſelves, and to make themſelves look great. They
had forgotten the mortification given them by that acknowledgment pre-
ſcribed them, (Deut. 26, 5.) A Syrian ready to perish was my father;
and the charge exhibited againſt their degenerate anceſtors, (whoſe ſteps
they trod in, and not thoſe of the firſt founder of the family,) Thy fa-
ther was an Amorite, and thy mother a Hiltile, Ezek. 16. 3. As it is
common for thoſe families that are finking and going to decay, to boaſt
moſt of their pedigree, ſo it is common for thoſe churches that are cor-
rupt and depraved, to value themſelves upon their antiquity, and the
eminence of their firſt planters. “Faimus Troes, fuit Ilium—We have
been Trojans, and there once, was Troy.” (2.) They deſigned to caſt
an odium upon Chriſt, as if he refle&ted upon the patriarch Abraham, in
ſpeaking of their father, as one they had learned evil from. See how
they ſought an occaſion to quarrel with him. -
Now Chriſt overthrows this plea, and diſcovers the vanity of it by a
plain and cogent argument ; “Abraham’s children will do the works of
Abraham, but ye do not do Abraham’s works, therefore ye are not
Abraham’s children.”
[1..] The propoſition is plain ; “If ye were Abraham’s children, ſuch
children of Abraham as could claim an intereſt in the] covenant made
with him and his ſeed, which would indeed put an honour upon you, then
ye would do the works of Abraham, for to thoſe only of Abraham’s houſe,
who kept the way of the Lord, as Abraham did, would God perform what
he had ſpoken,” Gen. 18. 19. Thoſe only are reckoned the ſeed of
Abraham to whom the promiſe belongs, who tread in the ſteps of his
faith and obedience, Rom. 4. 12. Though the Jews had their genealo-
gies, and kept them exact, yet they could not by them make out their
relation to Abraham, ſo as to take the benefit of the old entail (perfor-
mam doni—according to the form of the gift,) unleſs they walked in the
ſame ſpirit ; good women’s relation to Sarah is proved only by this—
whoſe daughters are ye as long as ye do well, and no longer, 1 Pet. 3. 6.
Note, Thoſe who would approve themſelves Abraham’s ſeed, muſt not
only be of Abraham's faith, but do Abraham’s works, (Jam. 2. 21, 22.)
muſt come at God’s call, as he did, muſt follow God wherever he leads
them, muſt reſign their deareſt comforts to him, muſt be ſtrangers and
ſojourners in this world, muſt keep up the worſhip of God in their fa-
milies, and always walk before God in their uprightneſs, for theſe were
the works of Abraham. ſ
[2.] The aſſumption is evident likewiſe. “ But ye do not do the
works of Abraham, för ye ſeek to kill me, a man that has told you the
truth, which I have heard of God; this did not Abraham,” v. 40.
First, He ſhews them what their work was, their preſent work which
they were now about ; they ſought to kill him ; and three things are inti-
mated as an aggravation of their intention. 1. They were ſo unnatural
as to ſeek the Life of a Man, a Man like themſelves, Bone of their bone,
and Fleſh of their fleſh, who had done them no harm, nor given them
any provocation. Ye imagine miſèhief against a man, Pſ, 62. 3. 2. They.
were ſo ungrateful as to ſeek the life of one who had told them the truth,
had not only done them no injury, but done them the greateſt kindneſs
that could be ; had not only not impoſed upon them with a lie, but had | -
| going about to kill him; (v. 40.) but here he diſproves their relation to
inſtructed them in the moſt neceſſary and important truths; was he there-
fore become their enemy? 3. They were ſo ungodly as to ſeek the life of
one who told them the truth, which he had heard from God, who was a
Meſſenger ſent from God to them, ſo that their attempt againſt him was
qugſ; deicidium—an act of malice against God himſelf. This was their
work, and they perſiſted in it. -
Secondly, He ſhews them that this did not become the children of
Abraham ; for this did not Abraham. 1. He did nothing like this.
He was famous for his humanity, witneſs his reſcue of the captives; and
for his piety, witneſs his obedience to the heavenly viſion in many in-
Ítances, and ſome tender ones. Abraham believed God, theſe were ob-
ſtinate in unbelief; Abraham followed God, theſe fought againſt him;
ſo that he would be ignorant of them, and would not acknowledge them, they
were ſo unlike him, Iſa. 63. 16.
not have dorſe thus if he had lived now, or I had lived them. “ Hoc
Abraham non fecifſet—He would not have done this ; ſo ſome read it.
We ſhould thus reaſon ourſelves out of any way of wickedneſs; would
Abraham, and Iſaac, and Jacob have done ſo We cannot expect to be
ever with them, if we be never like them.
[3.] The concluſion follows of courſe; (v. 41.) “Whatever your
boaſts and pretenſions be, ye are not Abraham’s children, but father
yourſelves upon another family; (v. 41.) there is a father whoſe deeds
3you do, whoſe ſpirit ye are of, and whom you reſemble.” He does
not yet ſay plainly that he means the Devil, till they by their continued
See Jer. 22. 15... 17. 2. He would
]
cavils forced him ſo to explain himſelf; which teaches us to treat even
bad men with civility and reſpect, and not to be forward to ſay that o
them, or to them, which, though true, ſounds harsh. He tried whethé.
they would ſuffer their own conſciences to infer from what he ſaid, that
they were the Devil’s children; and it is better hear it from them now
that we are called to ºrepent, that is, to change our father, and change,
our family, by changing our ſpirit and way, than hear it from Chriſt in
the great day. - ^ - t
2. So far were they from owning their unworthineſs of relation to
Abraham, that they plead relation to God himſelf as their Father; “We .
are not born of fornication, we are not baſtards, but legitimate ſons; we,
have one Father, even God.” - -
(1.) Some underſtand this literally. They were not the ſans of the
bondwoman, as the Iſhmaelites were; nor begotten in inceſt, as the
Moabites and Ammonites were; (Deut. 23. 3.) nor were they a ſpuri-
ous brood in Abraham’s family, but Hebrews of the Hebrews ; and ,
being born in lawful wedlock, they might call God Father, who in--
ſtituted that honourable eſtate in innocency; for a legitimate ſeed, not
tainted with divorces or the plurality of wives, is called a ſeed of God,
Mal. 3. 15. tº
(2.) Others take it figuratively. They begin to be aware now, that
Chriſt ſpake of a ſpiritual not a carnal fatherhood, of the father of their
religion ; and ſo, *
[1..] They deny themſelves to be a generation of idolaters; “We
are not born offornication, are not the children of idolatrous parents, nor
have been bred up in idolatrous worſhips.” Idolatry is often ſpoken of
as ſpiritual whoredom, and idolaters as children of whoredoms, Hoſea 2.4.
Jer, 57. 3. Now if they mean that they were not the poſterity of ido-
laters, the allegatien was falſe, for no nation was more addićted to idola-
try than the Jews before the captivity ; if they mean no more than that
they themſelves were not idolaters, what then 2 A man may be free
from idolatry, and yet periſh in another iniquity, and be ſhut out of
Abraham's covenant. If thou commit no idolatry, (apply it to this ſpi-
ritual fornication,) yet if thou kill, thou art become a tranſgreſſor of the
covenant. A rebellious prodigal ſon will be diſinherited; though he be .
not born offornication. - *
[2.] They boaſt themſelves to be true worſhippers of the true God.
We have not many fathers, as the heathen had, gods many, and lords
many, and yet were without God, as filius populi—aſon of the people has
many fathers; and yet none certain ; no, the Lord our God is one Lord
and one Father, and therefore it is well with us. Note, Thoſe flatter
themſelves, and put a damning cheat upon their own ſouls, who imagine.
that their profeſſing of the true religion, and worſhipping of the true
God, will ſave them, though they worſhip not God in the ſpirit and in
truth, nor are true to their profeſſion. ©
Now our Saviour gives a full anſwer to this fallacious plea, (v. 42,
43.) and proves, by two arguments, that they had no right to call God
Father. - º
First, They did not love Chriſt ; , “If God were your Father, you
would love me.” He had diſproved their relation to Abraham by their
God by their not loving and owning him. A man may paſs for a child
of Abraham, if he do not appear an enemy to Chriſt by groſs fin; but
he cannot approve himſelf a child of God, unleſs he be a faithful friend
and follower of Chriſt. Note, All that have God for their Father, have
a true love to Jeſus Chriſt, an eſteem of his perſon, a grateful ſenſe of his
love, a fincere affection to his cauſe and kingdom, a complacency in the .
ſalvation wrought out by him, and in the method and terms of it, and a
care to keep his commandments, which is the ſureſt evidence of our love
to him. We are here in a ſtate of probation, upon our trial how we will
condućt ourſelves to our Maker, and accordingly it will be with us in the
ſtate of retribution; God has taken various methods to prove us, and
this was one ; he ſent his Son into the world, with ſufficient proofs of
his ſonſhip and miſſion, concluding that all that called him Father, would
kiſs his Son, and bid him welcome, who was the Firſt-born among many
brethren ; ſee 1 John 5. 1. By this our adoption will be proved or diſ.
proved—Did we love Chriſt, or no 2 If any man do not, he is ſo far
from being a child of God, that he is anathema, accurſed, 1 Cor.
I6. 22. \ e
Now our Saviour proves that if they were God's children, they would
love him, for, faith he, I proceeded forth, and came from God. They
will love him, for, -
1. He was the “Son of God; I proceeded forth from God.” E:60,y1
| this means his divine ºvais, or "original from the Father, by the com.
St. JoHN, VIII.
munication of the divine eſſence, and alſo the union of the divine Aoyos,
to his human nature; ſo Dr. Whitby. Now this could not but recom-
mend him to the affections of all that were born of God. Chriſt is called
the Beloved, becauſe, being the Beloved of the Father, he is certainly
the Beloved of all the ſaints, Eph. 1. 6.
2. He was ſent of God, came from him as an Ambaſſador to the
world of mankind. He did not come of himſelf, as the falſe prophets,
who had not either their miſſion or their meſſage from God, Jer. 23, 21.
Obſerve the emphaſis he lays upon this, “I came from God; neither
came I of myſelf, but he ſent me.” he had both his credentials and his
inſtructions from God; he came to gather together in one the children of
God, (ch. 11. 52.) to bring many ſons to glory, Heb. 2. 10. And would |
not all God’s children embrace with both arms a meſſenger ſent from
their Father on ſuch errands But theſe Jews made it appear that they
were nothing akin to God, by their want of affection to Jeſus Chriſt.
Secondly, They did not underſtand him. It was a fign that they did
not belong to God’s family, that they did not underſtand the language
and diale&t of the family; ?e do not understand my ſpeech, v. 43. roy
Aaaay roy spºny. Chriſt’s ſpeech was divine and heavenly, but intelligible
enough to thoſe that were acquainted with the voice of Chriſt in the
Old Teſtament ; thoſe that had made the word of the Creator familiar
to them, needed no other key to the diale&t of the Redeemer; and yet
theſe Jews make ſtrange of the doćtrine of Chriſt, and find knots in it,
and I know not what ſtumbling ſtones. Could a Galilean be known by
his ſpeech An Ephraimite by his ſibboleth 2 And would any have the
confidence to call God Father, to whom the Son of God was a Barba-
rian, even when he ſpake the will of God, in the words of the Spirit of
God * Note, Thoſe who are not acquainted with the divine ſpeech, have
reaſon to fear that they are ſtrangers to the divine nature. Chriſt ſpake
the words of God (ch. 3. 34.) in the diale&t of the kingdom of God;
and yet they who pretended to belong to the kingdom, underſtood not
-the idioms and properties of it, but, like ſtrangers, and rude ones too,
ridiculed it. -
And the reaſon why they did not underſtand Chriſt’s ſpeech made the
matter much worſe ; even becauſe ye cannot hear my word, that is, “Ye
cannot perſuade yourſelves to hear it attentively, impartially, and with-
out prejudice, as it ſhould be heard.”. The meaning of this cannot, is
an obſtinate will not ; as the Jews could not hear Stephen, (A&ts 7. 57.)
nor Paul, A&ts 22, 22. Note, The rooted antipathy of men’s corrupt
hearts to the doćtrine of Chriſt, is the true reaſon of their ignorance of
it, and their errors and miſtakes about it. They do not like it nor love
it; and therefore they will not underſtand it; like Peter, who pretended
he knew not what the damſel ſaid, (Matth. 26.70.) when in truth he
knew;not what to ſay to it. “Ye cannot hear my words, jor ye have
itopped your ears,” (Pſ. 58, 4, 5.) and God, in a way of righteous judg-
ment, has made your ears heavy, Iſa. 6. 10. - . •
III. Having thus diſproved their relation both to Abraham and to.
God, he comes next to tell them plainly whoſe children they were ; 2ſe
are of your father the Devil, v. 44. If they be not. God’s children, they
are the Devil’s, for God and Satan divide the world of mankind; the
Devil is therefore ſaid to work in the children of diſobedience, Eph. 2. 2.
Ali wicked people are the Devil’s children, children of Belial, (2 Cor.
5. 15,) the ſerpent’s ſeed, (Gen. 3. 15.) children of the wicked one,
Matth. 13. 38. They partake of his nature, bear his image, obey his
commands, and follow his example. Idolaters ſaid to a ſtock, Thou art
my father, Jer. 2. 27. &
This is a high charge, and ſounds very harſh and horrid, that any of
the children of men, eſpecially the church’s children, ſhould be called
children of the Devil, and therefore our Saviour fully proves it,
1. By a general argument; The lusts of your father you will do, Sexile
avoisy. (I.) “You do the Devil’s luſts, the luſts which he would have
you to fulfil ; you gratify and pleaſe him, and comply with his tempta-
tions, and are led captives by him at his will ; nay, you do thoſe luſts
which the Devil himſelf fulfils.” Fleſhly luſts and worldly luſts the
Tevil tempts men to ; but, being a ſpirit, he cannot fulfil them himſelf.
The peculiar laſts of the Devil are ſpiritual wickedneſſes, the luſts of the
intelle&tual pewers, and their corrupt reaſonings; pride and envy, and
wrath and malice ; enmity to that which is good, and enticing others to
that which is evil ; theſe are luſts which the Devil fulfile, and thoſe who
are under the dominion of theſe luſts, reſemble the Devil, as the child.
does the parent. The more there is of contemplation, and contrivance,
and ſecret complacency, in fin, the more it reſembles the liſts of the
Devil. (2.) You will do the Devil’s luſts. The more there is of the
will in theſe luſts, the more there is of the Devil in them. When fin is
|
chriſt's Diſcourſe with the Phariſes.
committed of choice, and not by furpriſe, with pleaſure, and not with re-
lućtancy, when it is perfiſted in with a daring preſumption and a deſperate
reſolution, like theirs that ſaid, “We have loved ſtrangers, and after
them we will go,” then the finner will do the Devil’s luſts. “The luſts
of your father you delight to do sº ſo Dr. Hammond; they are rolled
under the tongue as a ſweet morfel. º
2. By two particular inſtances, wherein they manifeſtly reſembled
the Devil—murder and lying. The Devil is an enemy to life, becauſe
God is the God of life, and life is the happineſs of man ; and an enemy
to truth, becauſe God is the God of truth, and truth is the bond of hu-
man ſociety.
(1.) He was a murderer from the beginning, not from his own begin-
ning, for he was created an angel of light, and had a firſt eſtate, which
was pure and good, but from the beginning of his apoſtaſy, which was
ſoon after the creation of man. He was ovćewtoxloyos—homicida—a man-
J'ayer; [1..] He was a hater of man, and ſo in affection and diſpoſition a
murderer of him. He has his name Satan, from Sitnah—Hatred. He
maligned God’s image upon man, envied his happineſs, and earneſtly de-
fired his ruin, was an avowed enemy to the whole race. [2.] He was
'man's tempter to that fin which brought death into the world, and ſo he
was effectually the murderer of all mankind, which in Adam had but one
neck. He was a murderer of ſouls, deceived them into fin, and by it ſlew
them ; (Rom. 7. 11.) poiſoned man with the forbidden fruit, and, to
aggravate the matter, made him his own murderer. Thus he was not
only at the beginning, but from the beginning, which intimates that thus.
he has been ever ſince ; as he began, ſo he continues the murderer of men.
by his temptations. The great tempter is the great deſtroyer. The
Jews called the Devil, the angel of death. [3.] He was the firſt
wheel in the firſt murder that ever was committed by Cain, who was
of that wicked one, and ſlew his brother, l John 3. 12. If the Devil had
not been very ſtrong in Cain, he could not have done ſuch an unnatural
thing as to kill his own brother. Cain killing his brother by the inſti-
gation of the Devil, the Devil is called the murderer, which does not
ſpeak Cain’s perſonal guilt the leſs, but the Devil’s the more, whoſe tor.
ments, we have reaſon to think, will be the greater when the time comes,
for all that wickedneſs which he has drawn men into. See what reaſon
we have to stand upon our guard against the wiles of the Devil, and never
to hearken to him, (for he is a murderer, and certainly aims to do us
miſchief, even when he ſpeaks fair,J and to wonder that he who is the
murderer of the children of men, ſhould yet be, by their own conſent, ſo
much their maſter. - -
Now herein theſe Jews were followers of him, and were murderers,
like him ; murderers of ſouls, which they led blindfold into the ditch,
and made the children of hell; ſworn enemies to Chriſt, and now ready
to be his betrayers and murderers, for the ſame reaſon that Cain killed.
Abel. Theſe Jews were that “ſeed of the ſerpent, that were to bruiſe the
heel of the Seed of the woman ; How ye ſeek to kill me.”
(2.) He was a liar. A lie is oppoſed to truth, (1 John 3. 21.) and,
accordingly, the Devil is here deſcribed to be, -
[1..] An enemy to truth, and therefore to Chriſt.
Firſt, He is a deſerter from the truth; he abode not in the truth, did.
not continue in the purity and reëtitude of his nature wherein he was.
created, but left his firſt ſtate, when he degenerated from goodneſs, he
departed from truth, for his apoſtaſy was founded in a lie. The angels
were the hosts of the Lord ; thoſe that fell, were not true to their Com.
mander and Sovereign, they were not to be trusted, being charged with
folly and defe&tion, Job 4, 18. By the truth here we may underſtand.
the revealed will of God concerning the ſalvation of man by Jeſus Chriſt,
the truth of which Chriſt was now preaching, and which the Jews op.
poſed ; herein they did like their father the Devil, who, ſeeing the honour
put upon the human nature in the first Adam, and forgſeeing the much.
greater honour intended it in the ſecond Adam, would not be réconciled
to that counſel of God, nor stand in the truth concerning it, but, from a.
ſpirit of pride and envy, ſet himſelf to reſiſt it, and to thwart the defigns
| of it; and ſo did theſe Jews here, as his children and agents.
Secondly, He is destitute of the truth; There is no truth in him. His
intereſt in the world is ſupported by lies and falſehoods, and there is no
truth, nothing you can confide in, in him, nor in any thing he ſays or
does. The notions he propagates concerning good and evil, are falſe and
erroneous, his proofs are lying wonders, his temptations are all cheats;
he has great knowledge of the truth, but, having no affection to it, but,
on the contrary, being a ſworn enemy to it, he is ſaid to have no truth in.
him.
[2.] He is a fiend and patron of lying 3, “When he ſpeaketh a lies.
*** . . .
ST, JOHN, VIII.
he ſpeaketh of his own.” Three things are here ſaid of the Devil; with
reference to the fin of lying: |
First, That he is a liar ; his oracles were lying oracles, his prophets.
lying prophets, and the images in which he was worſhipped, teachers of
lies ; he tempted our firſt parents with a downright lie; all his tempta-
tions are carried on by "lies, calling evil good, and good evil, and promiſing
impunity in fin; he knows them to be lies, and ſuggeſts them with an
intention to deceive, and ſo to destroy. When he now contradicted the
goſpel in the Scribes and Phariſees, it was by lies, and when afterward
he corrupted it in the man of fin, it was by ſtrong deluſions, and a great
complicated lie. - -
Secondly, That when he ſpeaks a lie, he ſpeaks of his own, sº row ºwy,
It is the proper idiom of his language ; of his own, not of God; his
Creator never put it into him. . When men ſpeak a lie, they borrow it
from the Devil, Satan fills their hearts to lie; (A&ts 5. 3.) but when
the Devil ſpeaks a lie, the model of it is of his own framing, the motives
to it from himſelf, which ſpeaks the deſperate depth of wickedneſs into
which thoſe apoſtate ſpirits are ſunk; as in their firſt defe&tion they had
no tempter, ſo their finfulneſs is ſtill their own.
Thirdly, That he is the father of it, avre. 1. He is the father of
every lie ; not only of the lies which he himſelf ſuggeſts, but of thoſe
which others ſpeak; he is the author and founder of all lies; when men
ſpeak lies, they ſpeak from him, and as his mouth, they come originally
from him, and bear his image. 2. He is the father of every liar; ſo it
may be underſtood. God made men with a diſpoſition to truth, it is
congruous to reaſon and natural light, to the order of our faculties, and
the laws of ſociety, that we ſhould ſpeak truth; but the Devil, the author
of fin, the ſpirit that works in the children of diſobedience, has ſo cor-
rupted the mature of man, that the wicked are ſaid to be “eſtranged
from the womb, ſpeaking lies;” (Pſ. 58. 3.) he has taught them with
their tongues to uſe deceit, Rom. 3. 13. He is the father of liars, who
begat them, who trained them up in the way of lying, whom they re-
ſemble and obey, and with whom all liars ſhall have their portion for
ever. Chriſt having thus proved all murderers and all liars to be the
Devil’s children, he leaves it to the conſciences of his hearers to ſay,
Thou art the man. • *
But he comes in the following verſes to affiſt them in the application.
of it to themſelves; he does not call them liars, but ſhews them that they
were no friends to truth, and therein reſembled him who “ abode not in
the truth, becauſe there is no truth in him.”
Two things he charges upon them.
1. That they would not believe the word of truth, (v. 45.) or rn, ax40-
slav Aiya, a risevils wo. Two ways it may be taken, (1.) “Though I
tell you the truth, yet you will not believe me, (or,) that I do ſo.”
Though he gave abundant proof of his commiſſion from God, and his
affection to the children of men, yet they would not believe that he told ||
them the truth. Now was “truth fallen in the ſtreet, and could not
enter,” Iſa. 59. 14, 15. The greateſt truths with ſome gained not the
leaſt credit ; for they rebelled againſt the light, Job 24. 13. Or, (2.)
Becauſe I tell you the truth, (ſo we read it,) therefore ye believe me not.
They would not receive him, nor entertain him as a prophet, becauſe
he told them ſome unpleaſing truths, which they did not care to hear of ;
told them the truth concerning themſelves and their own caſe, ſhewed
them their faces in a glaſs that would not flatter them; therefore they
would not believe a word he ſaid. Miſerable is the caſe of thoſe to whom
the light of divine truth is become a torment. -
Now, to ſhew them the unreaſonableneſs of their infidelity, he con-
deſcends to put the matter to this fair iſſue, v. 46. He and they being
contrary, either he was in an error or they were. Now take it either
way. r
[1..] If he were in an error, why did not they convince him The
falſehood of pretending prophets was diſcovered either by the ill ten-
dency of their doćtrines, (Deut. 13. 2.) or by the ill tenor of their con-
verſation; “Ye ſhall know them by their fruits;” but (ſaith Chriſt)
which of you, you of the Sanhedrim, that take upon you to judge of pro-
phets, “ which of you convinceth me of fin 2’’ They accuſed him of ſome
of the worſt of crimes—gluttony, drunkenneſs, blaſphemy, ſabbath-break-
$ng, confederacy with Satan, and what not. But they were all ma-
licious groundleſs calumnies, and ſuch as every one that knew him,
knew to be utterly falſe. When they had done their utmoſt by trick
and artifice, ſubornation and perjury, to prove ſome crime upon
. the very judge that candemned him, owned he found no fault in |
i2???.
The sin he here challenges them to convićt him of, is, Fift, An in-
WOL. IV. No. 87. -
consistent doćtrine. They had heard' hiſ feſtimony ; could they ſhew
anything in it abſurd or unworthy to be believed, any contradićtion,
either of himſelf or of the ſcriptures, or any corruption of truth or man-
ners infinuated by his doćtrine ch. 18. 20. Or, Sebondly, An incon-
gruous converſation. “Which of you can juſtly charge me with any
thing in word or deed, unbecoming a prophet 2'. See the wonderful
condeſcenſion of our Lord Jeſus, that he demanded not credit any fur-
ther than the allowed-motives of credibility ſupport his demands. See
Jer. 2.5, 33. Mic. 6. 3. Miniſters may from hence learn, 1. To walk
ſo circumſpectly, as that it may not be in the power of their moſt ſtrićt
obſervers to convince them of fin, that the ministry be not blamed. The
only way not to be convićted of fin, is, not to fin. 2. To be willing to
admit a ſcrutiny; though we are confident in many things that we are
in the right, yet we ſhould be willing to have it tried whether we be not.
in the wrong. See Job 6. 24.
[2.] If they were in an error, why were they not convinced by him 2.
“If I ſay the truth, why do you not believe me 2 If you cannot convince
me of error, you muſt own that I Jay the truth, and why do you not theff
give me credit P Why will you not deal with me upon truſt *
If men would but inquire into the reaſon of their infidelity, and examine
why they do not believe that which they cannot gainſay, they would
find themſelves reduced to ſuch abſurdities as they could not but be
aſhamed of ; for it will be found that the reaſon why we believe not in
Jeſus Chriſt, is, becauſe we are not willing to part with our fins, and
deny ourſelves, and ſerve God faithfully; that we are not of the chriſ-
tian religion, becauſe we would not indeed be of any, and unbelief of
our Redeemer reſolves itſelf into a downright rebellion againſt our
Creator.
2. Another thing charged upon them, is, that they would not hear the
words of God; (v. 47.) which further ſhews how groundleſs their claim
of relation to God was. Here is,
(1.) A doćtrine laid down; “ He that is of God, heareth God’s
words;” that is, [1..] He is willing and ready to hear them, is fincerely
defirous to know what the mind of God is, and cheerfully embraces
whatever he knows to be ſo. God’s words have ſuch an authority over,
and ſuch an agreeableneſs with, all that are born of God, that they meet
them, as the child Samuel did with, “Speak, Lord, for thy ſervant
heareth.” Let the word of the Lord come. [2.] He apprehends and
diſcerns them, he ſo hears them, as to perceive the voice of God in them,
which the natural man does not, 1 Cor. 2. 14. He that is of God, is
Joon aware of the diſcoveries he makes of himſelf of the nearneſs of his
name; (Pſ. 75. 1.) as they of the family know the maſter’s tread, and
the maſter's knock, and open to him immediately, (Luke 12. 36.) as the
ſheep know the voice of their ſhepherd from that of a ſtranger, ch. 10.
4, 5. Cant. 2, 8. *,
(2.) The application of this doćtrine, for the convićtion of theſe un-
believing Jews; Te therefore hear him not ; that is, “Ye heed not, ye un-
Jerſtand not, ye believe not, the words of God, nor care to hear them,
becauſe ye are not of God. Your being thus deaf and dead to the words
of God, it is a plain evidence that ye are not of God.” It is in his word
that God manifeſts himſelf and is preſent among us; we are therefore
reckoned to be well or ill affected to God, according as we are well or
ill affected to his word; ſee 2 Cor. 4. 4. 1 John 4, 6. Or, their not
being of God, was the reaſon why they did not profitably hear the words
of God, which Chriſt ſpake; therefore they did not underſtand and be:
lieve him, not becauſe the things themſelves were obſcure, or wanted
evidence, but becauſe the hearers were not of God, were not born again.
If the word of the kingdom do not bring forth fruit, the blame is to be
laid upon the ſoil, not upon the ſeed, as appears by the parable of the
ſower, Matth. 13. 3.
48. Then anſwered the Jews, and ſaid unto him, Say
we not well, that thou art a Samaritan, and haſt a devil?
49. Jeſus anſwered, I have not a devil; but I honour my
Father, and ye do diſhonour me. , 50. And I ſeek not
mine own glory: there is one that ſeeketh and judgeth.
Here is, -
I. The malice of hell breaking out in the baſe language which the un-
believing Jews gave to our Lord Jeſus. Hitherto they had cavilled at
his doctrine, and had made invidious remarks upon that ; but, having
ſhewed themſelves uneaſy when he complained (v. 43,47.) that they
would not hear him, now at length they fall to downright railing, v. 48.
7 L. -
Chriſt's Diſcourſe with the Phariſees.
Note, .
. . . . . . . - - t S.P., JOHN, VIII,
They were not the common people, but, as it ſhould ſeem, the Scribes
ańd Phariſees, the men of conſequence, who, when they ſaw themſelves
cönvićted of an obſtinate infidelity, ſcornfully turned off the convićtion
with this, “Say we not well, that thou art a Samaritan, and haſt a
devil?” See here, ſee it and wonder, ſee it'and tremble.
1. What was the blaſphemous charaćter commonly given of our Lord
Jeſus among the wicked Jews, to which they refer, - - -
(1.) That he was a Samaritan, that is, that he was an Enemy to their
church and nation, one' that they hated, and could not endure. Thus
they expoſed him to the ill will of the people, with whom you could not
put a man into a worſe name, than to call him a Samaritan. If he had
been a Samaritan, he had been puniſhable, by the beating of the rebels,
(as they called it,) for coming into the temple. They had often called
him a Galilean—a mean man ; but, as if that were not enough, though
it contradićted the other, they will have him a Samaritan—a bad man.
The Jews to this day call the Chriſtians, in reproach, Cuthaei-Sama-
Titans. Note, Great endeavours have in all ages been uſed to make good
people odious by putting them under black chara&ters, and it is eaſy to
run that down with a crowd and a cry, which "is once put into an ill
name. Perhaps becauſe Chriſt juſtly inveighed againſt the pride and
tyranny of the prieſts and elders, they hereby ſuggeſt that he aimed at
the ruin of their church, in aiming at its reformation, and was falling
away to the Samaritans. ' º -
... (2.) That he had a devil. Either, [1..] That he was in league with
the Devil; having reproached his doćtrine as tending to Samaritaniſm,
here they refle&t upon his miracles as done in combination with Beelze-
bub. Or rather, [2.] That he was poſſeſſed with a devil, that he was
a melancholy man, whoſe brain was clouded, or a mad man, whoſe brain
was heated, and that which he ſaid, was no more to be believed than the
extravagant rambles of a diſtraćted man, or one in a delirium. Thus
the divine revelation of thoſe things which are above the diſcovery of
reaſon, have been often branded with the charge of enthusiasm, and the
prophet was called a mad fellow, 2 Kings 9. 11. Hof. 9. 7. The in-
fpiration of the Pagan oracles and prophets was indeed a frenzy, and
thoſe that had it were for the time beſide themſelves, but that which was
: divine was not ſo. Wiſdom is juſtifted of her children, as wiſdom in-
eed.
2. How they undertook to juſtify this charaćter, and applied it to the
preſent occaſion ? Say we not well that thou art ſo One would think
that his excellent diſcourſes ſhould have altered their opinion of him, and
have made them recant ; but, inſtead of that, their hearts were more hard-
ened, and their prejudices confirmed. They value themſelves on their
entity to Chriſt, as if they had never ſpoken better than when they
ſpake the worſt they could of Jeſus Chriſt. Thoſe have arrived at the
higheſt pitch of wickedneſs, who avow their impiety, repeat what they
ſhould retract, and juſtify themſelves in that for which they ought to
condemn themſelves. It is bad to ſay and do ill, but it is worſe to stand
to it; I do well to be angry. When Chriſt ſpake with ſo much bold-
neſs againſt the fins of the great men, and thereby incenſed them againſt
him, they who were ſenſible of no intereſt but what is ſecular and ſenſual,
concluded him beſide himſelf, for they thought that none but a madman
would loſe his preferment, and hazard his life, for his religion and con-
feienée.
II. Here is the meekneſs and mercifulneſs of Heaven ſhining in Chriſt’s
reply to this vile calumny, v. 45.50.
1. He denies their charge againſt him; I have not a devil; as Paul,
(A&ts 26. 25.) I am not mad. The imputation is unjuſt ; “I am nei-
ther ačtuated by a devil, nor in compačt with one ;” and this he evidenced
by what he did againſt the Devil’s kingdom. He takes no notice of
their calling him a Samaritan, becauſe it was a calumny that diſproved
itſelf, it was a perſonal refle&tion, and not worth taking notice of ; but
faying he had a devil, reflected on his commiſfion, and therefore he an-
ſwered that. St. Auguſtine gives this deſcant upon his not ſaying any |
thing to their calling him a Samaritan—that he was indeed that good
Samaritan ſpoken of in the parable, Luke 10.35.
2. He aſſerts the fincerity of his own intentions; But I honour my
Father. They ſuggeſted that he took undue hoſlours to himſelf, and de-
rogated from the honour due to God only, both which he denies here, in
ſaying that he made it his buſineſs to honour his Father, and him only:
It alſo proves that he had not a devil; for, if he had, he would not ho-
mour God. Note, They who can truly ſay that they make it their con-
ſtant care to honour God, are ſufficiently armed againſt the cenſures and
reproaches of men. . .
*3. He complains of the wrong they did him by their calumnies; re
Chriſt's Diſcourſe with the Phariſee.
do dishonour mé. By this it appears that, as Man, he had a tender ſenſe
of the diſgrace and indignity done him, reproach was a ſword in his
bones; and yet he underwent it for our ſalvation. It is the will of God,
that all men should honour the Son, yet there are many that dishonour
him ; ſuch a contradićtion is there in the carnal mind to the will of God.
Chriſt honoured his Father ſo as never man did, and yet was himſelf diſ-
honoured ſo as never man was ; for though God has promiſed that thoſe
who honour him he will honour, he never promiſed that men ſhould ho-
nour them. • -
4. He clears himſelf from the imputation of vain-glory, in ſaying this
concerning himſelf, v. 50. See here,
(1.) His contempt of worldly honour ; I ſeek not mine own glory. He
did not aim at that in what he had ſaid of himſelf, or againſt his perſecu-
tors ; he did not court the applauſe of men, nor covet preferment in the
world, but induſtriouſly declined both. . He did not ſeek his own glory
diſtinét from his Father’s, nor had any ſeparate interest of his own. For
men to ſearch their own glory, is not glory indeed, (Prov. 25. 27.) but
their ſhame rather, to be ſo much out in their aim. This comes in here
as a reaſon why Chriſt made ſo light of their reproaches; “ Tou do diſ.
honour me, but cannot diſturb me, ſhall not diſquiet me, for I Jéek not
mine own glory.” Note, Thoſe who are dead to men's praiſe, can ſafely
bear their contempt. -
(2.) His * under worldly diſhonour; There is one that ſeeketh
and judgeth. In two things Chriſt made it appear that he ſought not
his own glory; and here he tells us what ſatisfied him as to both. [1..]
He did not court men’s reſpect, but was indifferent to it, and in reference
to this he faith, “There is one that ſeeketh, that will ſecure and advance,
my intereſt in the eſteem and affections of the people, while I am in no
care about it. Note, God will ſeek their honour, that do not ſeek their
own ; for before honour is humility. [2]. He did not revenge men's
affronts, but was unconcerned at them, and in reference to this he faith,
“There is one that judgeth, that will vindicate my honour, and ſeverely
reckon with thoſe that trample upon it.” Probably he refers here to
the judgments that were coming upon the nation of the Jews for the in-
dignities they did to the Lord Jeſus. See Pſ. 38, 13.15. I heard not,
jor thou wilt hear. If we undertake to judge for ourſelves, whatever
damage we ſuſtain, our amends is in our own hands; but if we be, as we
ought to be, humble appellants and patient expectants, we ſhall find, to
our comfort, there is one that judgeth.
51. Verily verily I ſay unto you, If a man keep my
ſaying, he ſhall never ſee death. 52, Then ſaid the Jews
unto him, Now we know that thou haſt a devil. Abra-
ham is dead, and the prophets; and thou ſayeſt, If a man
keep my ſaying, he ſhall never taſte of death. 53. Art
thou greater than our father Abraham, which is dead 2
And the prophets are dead: whom makeſt thou thyſelf?
54. Jeſus anſwered, If I honour myſelf, my honour, is no-
thing: it is my Father that honoureth me, of whom ye
ſay that he is your God: 55. Yet ye have not known
him : but I know him ; and if I ſhould ſay, I know him not,
I ſhould be a liar like unto you : but I know him, and keep
his ſaying, 56. Your father Abraham rejoiced to ſee my
day : and he ſaw it, and was glad. 57. Then ſaid the Jews
unto him, Thou art not yet fifty years old, and haſt thou
ſeen Abraham : 58. Jeſus ſaid unto them, Verily verily
I ſay unto you, Before Abraham was, I am. 59. Then
took they up ſtones to caſt at him: but Jeſus hid himſelf,
and went out of the temple, going through the midſt of
them, and ſo paſſed by. w
. In theſe verſes we have, -
, I. The doćtrine of the immortality of believers laid down, v. 51. It
is uſhered in with the uſual ſolemn preface, Verily verily I ſay unto you,
which commands both attention and aſſent, and this is it he faith “If a
man keep my ſaying, he ſhall never ſee death.” Where we have,
: The character of a believer; he is one that keeps the ſayings of the
Lord Jeſus, row Aoyoy row spov—my word; that word of mine which I have
delivered to you ; this we muſt not only receive, but keep, not only have,
*:::"...wº-
ST. JOHN, VIII, Chriſt's Diſcourſe with the Phariſees.
phets, whereas they could not, but know that the Meſſiah would be
greater than Abraham or any of the prophets, who did virtuouſly, but
he excelled them all ; nay, they borrowed their Areatneſs from him. It
but hold. We muſt keep it in mind and memory, keep it is love and af.
fe&tion, ſo keep it as in nothing to violate it, or go contrary to it, keep
it without ſpot, (1 Tim. 6. 19.) keep it as a truſt committed to us, keep
in it as our way, keep to it as our rule.
2. The privilege of a believer; He shall by no means ſée death for ever:
ſo it is in the original. Not as if the bodies of believers were ſecured
from the ſtroke of death, no, even the children of the Moſt high muſt die
like men, and the followers of Chriſt have been, more than other men, in
deaths often, and killed all the day long ; how then is this promiſe made
good, that they shall not ſée death º Anſ. (1.) The property of death
is ſo altered to them, that they do not ſee it as death, they do not ſee the
terror of death, it is quite taken off; their fight does not terminate in
death, as theirs does who live by ſenſe; no, they look ſo clearly, ſo com-
fortably, through death, and beyond death, and are are ſo taken up with
their ſtate on the other ſide death, that they overlook death, and ſee it not.
(2.) The power of death is ſo broken, that though there is no remedy,
but they muſt ſee death, yet they ſhall not ſee death for ever, ſhall not be
always ſhut up under its arreſts, the day will come when death shall be
ſwallowed up in victory. (3.) They are perfeótly delivered from eternal
death, ſhall not be hurt of the ſecond death. That is the death eſpecially
meant here, that death which is for ever, which is oppoſed to everlaſting
life, this they ſhall never ſee, for they ſhall never come into condemnation ;
they ſhall have their everlaſting lot where there will be no more death,
where they cannot die any more, Luke 20, 36. Though now they can-
not avoid ſeeing death, and taſting it too, yet they ſhall ſhortly be there
where it will be ſeen no more for ever, Exod. 14. 13.
II. The Jews cavil at this doćtrine. Inſtead of laying hold on this
precious promiſe of immortality, which the nature of man has an ambition
of ; who is there that does not love life, and dread the fight of death 2
They lay hold on this occaſion to reproach him that makes them ſo kind
an offer. Now we know that thou hast a devil. Abraham is dead. Ob-
ſerve here, s - i
I. Their railing ; “Now we know that thou haſ a devil, that thou art
a madman ; thou raveſt, and ſayeſt that thou knoweſt not what.” See
how theſe ſwine trample under foot the precious pearls of goſpel-pro-
miſes. If now at laſt they had evidence to prove him mad, why did they
ſay, (v. 48.) before they had that proof, Thou hast a devil? But this
is the method of malice, firſt to fasten an invidious charge, and then to fish
for evidence of it; Now we know that thou hast a devil. If he had not
abundantly proved himſelf a Teacher come from God, his promiſes of im-
mortality to his credulous followers might juſtly have been ridiculed, and
charity itſelf would have imputed them to a crazed fancy; but his doc-
trine was evidently divine, his miracles confirmed it, and the Jewiſh reli-
gion taught them to expect ſuch a Prophet, and to believe in him; for
them therefore thus to rejećt him, was to abandon that promiſe to which
their twelve tribes hoped to come, Aéts 26.7. -
2. Their reqſoning, and the colour they had to run him down thus.
In ſhort, they look upon him as guilty of an inſufferable piece of ar-
rogance, in making himſelf greater than 4braham and the prophets ; Abra-
ham is dead, and the prophets, they are dead too; very true, by the ſame
token that theſe Jews were the genuine offspring of thoſe that killed
them. Now, (1.) It is true, Abraham and the prophets were great
men, great in the favour of God, and great in the eſteem of all good
men. (2.) It is true, they kept God’s ſayings, and were obedient to
them ; and yet, (3.) It is true, they died, they never pretended to have,
much leſs to give, immortality, but every one in his own order was ga-
thered to his people. It was their honour that they died in faith, but die
they must. Why ſhould a good man be afraid to die when Abraham is
dead, and the prophets are dead 2 They have tracked the way through
that darkſome valley, which ſhould reconcile us to death, and help to
take off the terror of it. Now they think Chriſt talks madly, when
he ſaith, If a man keep my ſayings, he shall never taſte death. Tasting
death means the ſame thing with ſeeing it ; and well may death be repre-
ſented as grievous to ſeveral of the ſenſes, which is the deſtrućtion of
them all. * -
Now their arguing goes upon two miſtakes.
[1..] They underſtood Chriſt of an immortality in this world, and
that was a miſtake. In the ſenſe that Chriſt ſpake, it was not true that
Abraham and the prophets were dead, for God is ſtill the God of Abraham,
and the God of the %. prophets; (Rev. 22.6.) now God is not the
God of the dead, but of the living; therefore Abraham and the pro-
phets are ſtill alive, and, as Chriſt meant it, they had not ſeen nor lasted
death. .
[2.] They thought none could be greater than Abraham and the pro-
; was the honour of Abraham, that he was the father of the Meſſiah, and
the honour of the prophets, that they teſtified beforehand concerning
him; ſo that he certainly obtained a far more excellent name than they.
Therefore inſtead of inferring from Chriſt’s making himſelf greater than
| Abraham, that he had a devil, they ſhould have inferred from his proving
himſelf ſo, (by doing the works which neither Abraham nor the pro.
| phets ever did,) that he was the Chriſt; but their eyes were blinded.
They ſcornfully aſked, Whom makest thou thyſelf? As if he had been
#. of pride and vain-glory; whereas he was ſo far from making him-
elf greater than he was, that he now drew a veil over his own glory,
emptied himſelf, and made himſelf leſs than he was, and was the greateſt
Example of humility that ever was. -
III. Chriſt’s reply to this cavil; ſtill he vouchſafes to reaſon with
them, that every mouth may be ſtopped. No doubt, he could have
tience. .e.
1. In his anſwer he infiſts not upon his own teſtimony concerning
himſelf, º wº. as not ſufficient or concluſive; (v. 54.) If I ho-
nour miſſèlf, my honour is nothing, say syo 30:2%—if I glorify myſelf.
Note, §. is no honour; #d the º º §...
forfeiture and the defeaſance of it ; it is not glory, (Prov. 25. 27.) but
ſo great a reproach, that there is no fin which men are more induſtrious
to hide than this; even he that moſt affects praiſe, would not be thought
to do it. Honour of our own creating is a mere chimera, has nothing in
it, and therefore is called vain-glory. Self-admirers are ſelf-deceivers.
Qur Lord Jeſus was not one that honoured himſelf, as they repreſented
him; he was crowned by him who is the Fountain of honour, and glori-
fied not himſelf to be made a High-Prieſt, Heb. 5. 4, 5. -
2. But he refers himſelf to his Father, God; and to their father,
Abraham. - --
(1.) To his Father, God; It is my Father that honoureth me. By
this he means, [1] That he derived from his Father all the 'honour
he now claimed ; he had commanded them to believe in him, to follow
him, and to keep his word, all which put an honour upon him; but it
was the Father that laid help upon him, that lodged all fulness in him,
that ſam&tified him, and ſealed him, and ſent him into the world to re-
ceive all the honours due to the Meſfiah, and this juſtified him in all
theſe demands of reſpect. . [2] That he depended upon his Father for
age, but deſpiſed them; for his eye and heart were upon the glory which
the Father had promiſed him, and which he had with the Father before the
world was. He aimed at an advancement with which the Father was to
exalt him, a name he was to give him, Phil. 2, 8, 9. Note, Chriſt and all
that are his depend upon God for their honour; and he that is ſure of
honour where he is known, cares not though he be ſlighted where he is
in diſguiſe. º
Appealing thus often to his Father, and his Father’s teſtimony of him,
which yet the Jews did not admit or give credit to,
First, He here takes occaſion to ſhew the reaſon of their incredulity,
notwithſtanding this teſtimony—and that was, their unacquaintedneſs with
God; as if he had ſaid, “But why ſhould I talk to you of my Father’s
honouring me, when he is one you know nothing of? You ſay of him,
that he is your God, yet you have not known him.” Where obſerve,
1. The profeſſion they made of relation to God; “ Te ſay that he is
$/our God, the God ye have choſen, and are in covenant with ; ye ſay that
ye are Iſrael; but all are not ſo indeed, that are of Iſrael,” Rom. 9. 6.
Note, Many pretend to have an intereſt in God, and ſay that he is theirs,
who yet have no juſt cauſe to ſay ſo. They who called themſelves the
temple of the Lord, having profaned the excellency of Jacob, did but
truſt in lying words. What will it avail us to ſay, He is our God, if we be
not in fincerity his people, nor ſuch as he will own : -
Chriſt mentions here their profeſſion of relation to God, as that which
was an aggravation of their unbelief. All people will honour thoſe
whom their God honours; but theſe Jews who ſaid that the Lord was
their God, ſtudied how to put the utmoſt diſgrace upon one whom their
God put honour upon. . Note, The profeſſion we make of a covenant,
relation to God, and an intereſt in him, if it be not improved by us, will
be improved againſt us. • º
2. Their ignorance of him, and eſtrangement from him, notwith-
ſtanding this profeſſion ; Tet ye have not known him. (I.) Ye know him
not at all. The Phariſees were ſo taken up with the Itudy of their tra
ſtruck them dumb or dead upon the ſpot, but this was the day of his pa.
all the honour he further looked for; he courted not the applauſes of the
. . . - . St. JOHN, VIII. Chriſt's Diſcourſe with the Phariſees.

ditions concerning things foreign and trifling, that they hever minded the
moſt needful and uſeful knowledge iſlike the falſe prophets of old, who
cauſed. people tº forget God’s name by their dreams, Jer, 23.27. Or,
2.) Yeknºw him not aright, but miſtake concerning him; and that is as
bād as not knowing him at all, or worſe. Men may be able to diſpute |
ſubtly concerning God, and yet may think him ſudia.one as themſelves,
and not know him. Ye ſay that he is yours, and it is natural to us to de-
fire gto know our own, yet ye know him not. Note, There are many
who claim kindred to God, who yet have no acquaintanče with him. It
is only the name of God which they have learned to talk of, and to hec-
tor with 5, but for the nature of God, his attributes and perfeótions, and
relations to his creatures, they know nothing of the matter; weJpeak
*
ceive themſelves, with a titular relation to an unknown God.
this to their ſhame, I Cor. iS. 34. Multitudes ſatisfy themſelves, but de-i
This Chriſt charges upon the Jews here, [1..] To ſhew how vain and
groundleſs their pretenſions of relation to God were, “Ye ſay that he
is yours, but ye give yourſelves the lie, for it is plain that you do not
know him ;” and we reckon that a cheat is effectually convićted, if it be
found that he is ignorant of the perſons he pretends alliance to. [2.]
To ſhew the true reaſon why they were not wrought upon by Chriſt’s
doćtrine and miracles. They knew not God, and therefore perceived not
the image of God, nor, the voice of God in Chriſt. Note, Thereaſon
why men; receive not the goſpel of Christ, is, becauſe they have not the
knowledge of God, Men therefore ſubmit not to the righteouſneſs of Christ,
becauſe they are ignorant of God’s righteousness, Rom. 10. 3. They
that know fiot God, and obey not the goſpel of Chriſt, are put together,
2 Theſſ. 1. 8. * , , , , . . . . . . . . .
Secondly, He gives them the reaſon of his aſſurance, that his Father
would honour him and own him; . But I know him ; and again, I know
him ; which beſpeaks, not only his acquaintance with him, having lain in
his boſom, but his confidence in him, to ſtand by him, and bear him out
in his whole undertaking; as was propheſied concerning him ; (Iſa. 50.
7, 8.) I know that I ſhall not be aſhamed, for He is near that juſtifies;
and as Paul; “I know whom I have believed, (2 Tim. 1. 12.) I know
him to be faithful, and powerful, and heartily engaged in the cauſe which
I know to be his own.” Obſerve, . -
1. How he profeſſès his knowledge of his Father, with the greateſt
certainty, as one that was neither afraid, nor aſhamed to own it; “If I
Thould ſay...I know him not, I ſhould be a liar like unto you.” He would
not deny his relation to God, to humour the Jews, and to avoid their re-
proaches, and prevent further trouble; nor would he retraćt what he had
faid, nor confeſs himſelf either deceived or a deceiver; if he ſhould, he
would be found a falſe witneſs againſt God and himſelf. Note, They
who diſown their religion and relation to God, as Peter, are liars, as
much as hypocrites are, who pretend to know him when they do not.
See 1 Tim. 6. 13, 14. Mr. Clark obſerves well upon this, that it is a
great fin to deny God’s grace in us. . . . - * -
2. How he proves his knowledge of his Father; “I know him and
keep his ſaying; or his word.” Chriſt, as Man, was obedient to the
moral law, and, as Redeemer, to the mediatorial law; and in both he
kept his Father’s word, and his own word with the Father. Chriſt re-
quires of us, (v. 51.) that we keep his ſayings; and he has ſet before us
a copy of obedience, a copy without a blot, he kept his Father’sJäyings ;
well might he who learned obedience, teach it; ſee Heb. 5, 8, 9. Chriſt
by this evidences that he knew the Father. Note, The beſt proof of
our acquaintance with God is our obedience to him. Thoſe only
know God aright that keep his word; it is a ruled caſe, 1 John 2. 3.
Hereby we know that we know him, (and do not only fancy it,) if we keep
his commandments. . - - --
(2.) Chriſt refers them to their father, whom they boaſted ſo much
of a relation to, and that, was Abraham, and this cloſes the diſcourſe.
[1..] Chriſt aſſerts Abraham’s proſpect of him, and reſpect to him ;
(v. 56.) “Your father Abraham rejoiced to ſee my day, and he ſaw it,
and was glad.” And by this he proves that he was not at all out of the
way, when he made himſelf greater than Abraham. -
fwo things he here ſpeaks of as inſtances of that patriarch’s reſpect
to the promiſed Meſfiah.
Firſt, The ambition he had to ſee his day; he rejoiced, nysºxazoºlo—
he leaped at it. The word, though it commonly fignifies rejoicing, muſt
here fignify a tranſport of deſire rather than of joy, for otherwiſe the
latter part of the verſe would be a tautology; he ſaw it, and was glad.
He reached out, or stretched himſelf forth, that he might ſee my day; as
Zaccheus, that ran before, and climbed the tree, to ſee Jeſus. The no-
tices he had received of the Meſſiah to come, had raiſed in him an ex-
pećtation of ſomething great, which he earneſtly longed to know more
of . The dark intimation of that which is conſiderable, puts men upon
inquiry, and makes them earneſtly aſk Who? and What? and Where 2
and When P and How P And thus the prophets of the Old Teſtament,
having a general idea of a grace that ſhould come, ſearched diligently;
(1 Pet. 1. 10.) and Abraham was as induſtrious herein as any of them.

God told him of a land that he would give his poſterity, and of the wealth
and honour he deſigned them ; (Gen. 15. 14.) but he never leaped thus
to ſee that day, as he did to ſee the day of the Son of man. #. could
not look with ſo much indifferency upon the promiſed Seed as he did
upon the promiſed land; in that he was, but to the other he could not
be, contentedly a stranger. Note, Thoſe who rightly know any thing -
of Chriſt, cannot but be earneſtly defirous to know more of him. Thoſe
who diſcern the dawning of the light of the Sun of righteouſneſs, cannot
but wiſh to ſee his rifing. The myſtery of redemption is that which
angels desire to look into, much more ſhould we, who are more immedi-
ately concerned in it. Abraham defired to ſee Chriſt’s day, though it
was at a great diſtance ; but this degenerate ſeed of his diſcerned not his
day, nor bid it welcome when it came. The appearing of Chriſt, which
gracious ſouls love and long for, carnal hearts dread and loathe. *
Secondly, The ſatisfaction he had in what he did ſee of it; He ſaw it,
and was glad. Obſerve here, -
1. How God gratified the pious defire of Abraham; he longed to
ſee Chriſt’s day, and he ſaw it. Though he ſaw it not ſo plainly and
fully and diſtinčily as we now ſee it under the goſpel, yet he ſaw ſome.
thing of it, more afterward than he did at firſt. Note, To him that has,
and to him that qſks, ſhall be given ; to him that iſés and improves what
he has, and that desires and prays for more of the knowledge of Chriſt,
God will give more. But how did Abraham ſee Chriſt’s day : (1.)
Some underſtand it of the fight he had of it in the other world. The
ſeparate ſoul of Abraham, when the veil of fleſh was rent, ſaw the myſ-
teries of the kingdom of God in heaven. Calvin mentions this ſenſe of
it, and does not much diſallow it. Note, The longiāgs of gracious ſouls
after Jeſus Chriſt will be fully ſatisfied when they come to heaven, and
not till then. But, (2.) It is more commonly underſtood of ſome fight
he had of Christ’s day in this world. They that “received not the pro-
miſes, yet ſaw them afar off,” Heb. 11. 13. Balaam ſaw Chriſt, but
not now, not migh. There is room to conjećture that Abraham had ſome
vificn of Chriſt and his day, for his own private ſatisfaction, which is not,
nor muſt be, recorded in his ſtory, like that of Daniel’s which muſt be
“ſhut up, and ſealed, unto the time of the end,” Dan. 12.4. Chriſt
knew what Abraham ſaw better than. Moſes did. But there are divers
things recorded, in which Abraham ſaw more of that which he konged
to ſee, than he did when the promiſe was firſt made to him. He ſaw in
Melchizedek, one made like unto the Son of God, and a prieſt for ever;
he ſaw an appearance of Jehovah, attended with two angels, in the plains
of Mamre. In the prevalency of his interceſſion for Sodom he ſaw a
ſpecimen of Chriſt’s interceſſion ; in the caſting out of Iſhmael, and the
eſtabliſhment of the covenant with Iſaac, he ſaw a figure of the goſpel-
day, which is Chriſt’s day, for theſe things were an allegory. In offer-
ing Iſaac, and the ram inſtead of Iſaac, he ſaw a double type of the great
Sacrifice ; and his calling the place Jehovahjireh-It shall be ſeen, inti-
mates that he ſaw ſomething more in it than others did, which time
would produce ; and in making his ſervant put his hand under his thigh,
when he ſwore, he had a regard to the Meſfiah.
2. How Abraham entertained theſe diſcoveries of Chriſt’s day, and
bid them welcome ; he ſaw, and was glad. . He was glad of what he ſaw
of God’s favour to himſelf, and glad of what he forgſaw of the mercy
God had in ſtore, for the world. Perhaps this refers to Abraham's
laughing when God aſſured him of a ſon by Sarah; (Gen. 17. 16, 17.)
for that was not a laughter of diſtruſt as Sarah's, but of joy; in that
promiſe he ſaw Chriſt’s day, and it filled him with joy tunſpeakable.
Thus he embraced the promiſes. Note, A believing fight of Čhriſt and
his day will put gladneſs into the heart. No joy like the joy of faith;
3. º never acquainted with true pleaſure, till we are acquainted with.
Y 11te -
[2.] The Jews cavil at this, and reproach him for it ; (v. 57.) “Thou
| art not yet fifty years old, and haſt thou ſeen Abraham ** Here, First,
They ſuppoſe that if Abraham ſaw him and his day, he alſo had ſeen.
Abraham, which yet was not a neceſſary innuendo, but this turn of his
words would beſt ſerve to expoſe him ; yet it was true that Chriſt had
ſeen Abraham, and had talked with him as a man talks with his friend.
Secondly, They ſuppoſe it a very abſurd thing for him to pretend to
have ſeen Abraham, who was dead ſo many ages before he was born.
ST, JOHN, IX.
Sight given to one born. blind.
The ſtate of the dead is an inviſible ſtate; but here they ran upon the
old miſtake, underſtanding that corporally, which Chriſt ſpake ſpiritually.
Now this gave them occaſion to deſpiſe his youth ; and to upbraid him
with it, as if he were but of yesterday, and knew nothing; Thou art not |
get fifty years old. They might as well have ſaid, Thou art not forty;
for he was now but thirty-two, or thirty-three years old. As to this,
Trenaeus, one of the firſt fathers, with this paſſage ſupports the tradition
which he ſays he had from ſome that had converſed with St. John, that
our Saviour lived to be fifty years old, which he contends for, Advers.
Haeres. lib. 2. cap. 39, 40. See what little credit is to be given to tra- |
dition, and as to this here, the Jews ſpake at random; ſome year they
would mention, and therefore pitched upon one that they thought he
was far enough ſhort of; he did not look to be forty, but they were ſure
he could not be fifty, much leſs cotemporary with Abraham. Old age
is reckoned to begin at fifty, (Numb. 4, 47.) ſo that they mean no
more than, “Thou art not to be reckoned an old man; many of us are
much thy ſeniors, and yet pretend not to have, ſeen Abraham.”
think that his countenance was ſo altered with grief and watching, that,
together with the gravity of his aſpect, it made him look like a man of
fifty years old : his viſage was ſo marred, Iſa. 52. 14.
[3.] Our Saviour gives an effectual anſwer to this cavil, by a ſolemn
aſſertion of his own ſeniority even to Abraham himſelf, (v. 58.) “Verily
verily I ſay unto you ; I do not only ſay it in private to my own diſci-
ples, who will be ſure to ſay as I ſay, but to you my enemies and perſe.
cutors; I ſay it to your faces, take it how you will, Before Abraham
was, I am ;” rew A3epap yeysaşx syw spºt, Before Abraham was made or
born, I am. The change of the word is obſervable, and ſpeaks Abra-
ham a creature, and himſelf the Creator; well therefore might he make
himſelf greater than Abraham ; before Abraham he was, First, as God.
I am, is the name of God ; (Exod. 3. 14.) it ſpeaks his ſelf-exiſtence;
he does not ſay, I was, but, Isam, for he is the Firſt and the Laſt, im-
mutably the ſame : (Rev. 1. 8.) thus he was not only before Abraham,
but before all worlds, Prov. 8, 23. ch. 1. 1. Secondly, As Mediator.
He was the appointed Meſſiah, long before Abraham ; the “Lamb ſlain
from the foundation of the world,” (Rev. 13.8.) the Channel of con-
veyance of light life and love from God to man. This ſuppoſes his di-
vine nature, that he is the ſame in himſelf from eternity, (Heb. 13.8.)
and that he is the ſame to man ever ſince the fall; he was made of God
Wiſdom, Righteouſneſs, Sanétification, and Redemption, to Adam, and
Abel, and Enoch, and Noah, and Shem, and all the patriarchs that lived
and died by faith in him before Abraham was born. Abraham was the
root of the Jewiſh nation, the rock out of which they were hewn. If
Chriſt was before Abraham, his doćtrine and religion were no novelty,
but were, in the ſubſtance of them, prior to Judaiſm, and ought to take
lace of it. -
E4.] This great word ended the diſpute abruptly, and put a period
to it : they could bear to hear no more from him, and he needed to ſay
no more to them, having witneſſed this good confeſſion, which was ſuf-
ficient to ſupport all his claims. One would think that Chriſt’s diſ-
courſe, in which ſhone ſo much both of grace and glory, ſhould have cap-
tivated them all; but their inveterate prejudice againſt the holy ſpiritual
doćtrine and law of Chriſt, which were i. contrary to their pride and
worldlineſs, baffled all the methods of convićtion. Now was fulfilled
that propheſy, (Mal. 3. 1, 2.) that when the Meſſenger of the covenant
ſhould “ come to his temple, they would not abide the day of his coming,”
becauſe he would be like a refiner’s fire. Obſerve here,
First, How they were enraged at Chriſt for what he ſaid; They took
up stones, to cast at him, v. 59. Perhaps they looked upon him as a
blaſphemer, and ſuch were indeed to be ſtoned ; (I.ev. 24. 16.) but
they muſt be firſt legally tried and convićted; farewell juſtice and order,
if every man pretend to execute a law at his pleaſure. Befides, they had
ſaid but juſt now, that he was a diſtraćted man, and if ſo, it was againſt
all reaſon and equity to puniſh him as a malefactor for what he ſaid.
They took up stones. Dr. Lightfoot will tell you how they came to have
ſtones ſo ready in the temple; they had workmen at this time repairing
the temple, or making ſome additions, and the pieces of ſtone which
they hewed off, ſerved for this purpoſe. See here the deſperate power
of fin and Satan in and over, the children of diſobedience.
think that ever there ſhould be ſuch wickedneſs as this in men; ſuch an
open and daring rebellion againſt one that undeniably proved himſelf to
be the Son of God. Thus every one has a stone to throw at his holy re-
ligion, A&ts 28, 22. '. - +
Secondly, How he made his eſcape out of their hands.
1. He alſconded; Jeſus hid himſelf, ºngºn—he was hid, either by the
Vol. IV. No. 87s. - - -
Some |
Who would
d
}
crowd of thoſe that wiſhed well to him, to ſhelter him; (he that ought
to have been upon a throne, high and lifted ; is content to be loſt in a
crowd; ) or perhaps he concealed himſelf behind ſome of the walls or
pillars of the temple; (“In the ſecret of his tabernacle he ſhall hide
me,” Pſ. 27: 5.) or by a divine power, caſting a miſt before their eyes,
he made himſelf inviſible to them. When the wicked riſe, a man is hidden,
a wiſe and good man, Prov. 28. 12, 28. Not that Chriſt was afraid, or
aſhamed to ſtand by what he had ſaid, but his hour was not yet come, and
he would countenance the flight of his miniſters and people in times of
perſecution, when they are called to it. The Lord hid Jeremiah and
Baruch, Jer. 36. 26. •
2. He departed, he “went out of the temple, going through the midſt
of them,” undiſcovered, and ſo pºſſed by. This was not a cowardly in-
glorious flight, nor ſuch as argued either guilt or fear. It was foretold
concerning him, that he ſhould not fail nor be diſcouraged, Iſa. 43. 4.
But, (1.) It was an inſtance of his power over his enemies, and that they
could do no more againſt him than he gave them leave to do; by which
it appears, that when afterward he was taken in their pits, he offered
himſelf, ch. 10. 18. They now thought they had him ſure, and yet he
paſſed through the midst of them, either their eyes being blinded, or their
hands tied, and thus he left them to vex, like a lion diſappointed of his
prey. (2.) It was an inſtance of his prudent proviſion for his own ſafety,
when he knew that his work was not done, nor his teſtimony finiſhed;
thus he gave an example to his own rule, “When they perſecute you in
one city, flee to another ;” nay, if occaſion be, to a wilderneſs, for ſo
Elijah did, (1 Kings 14.3, 4.) and the woman, the church, Rev. 12.6.
When they took up looſe ſtones to throw at Chriſt, he could have com-
manded the fixed ſtones, which did cry out of the wall againſt them, to
avenge his cauſe, or the earth to open and ſwallow them up ; but he
choſe to accommodate himſelf to the ſtate he was in, to make the exam-
ple imitable by the prudence of his followers, without a miracle. (3.)
It was a righteous deſerting of thoſe who (worſe than the Gadarenes,
who prayed him to depart) ſtoned him from among them. Chriſt will
not long flay with thoſe who bid him be gone. Chriſt did again viſit
the temple after this ; as one loath to depart, he bid of farewell; but at
laſt he abandoned it for ever, and left it deſolate. Chriſt now went through
the midſt of the Jews, and none of them courted his ſtay, or ſtirred up
themſelves to take hold on him, but were even content to let him go.
Note, God never forſakes any till they have firſt provoked him to with-
draw, and will have none of him. Calvin obſerves, that theſe chief
prieſts, when they had driven Chriſt out of the temple, valued themſelves
on the poſſeſſion they kept of it ; “But” ſays he, “thoſe deceive
themſelves, who are proud of a church or temple which Chriſt has for-
ſaken. “Longe falluntur, cum templum ſe habere putant Deo va-
cuum.” When Chriſt left them, it is ſaid that he paſſed by filently and
unobſerved ; wapnyev eras, ſo that they were not aware of him. Note,
Chriſt’s departures from a church, or a particular ſoul, are often ſecret,
and not ſoon taken notice of. As “the kingdom of God comes not, ſo
it goes not, with obſervation.” See Judg. 16. 20. “Samſon wiſt not
that the Lord was departed from him.” Thus it was with theſe for-
ſaken Jews—God left them, and they never miſſed him.
CHAP. IX.
After Christ's departure out of the temple, in the cloſe of the foregoing chap.
ter, and before this happened, which is recorded in this chapter, he had
been for ſome time abroad in the country; it is ſuppºſed about two or
three months; in which interval of time Dr. Lightfoot and other harmo-
nifts place all the paſſages that occur from Luke 10, 17, to Luke 13, 17.
What is recorded, ch. 7. and 8. was at the jeast of tabernacles, in Sep-
tember; what is recorded in this and the following chapter, was at the
ſeaſe of dedication, in December, ch. 10. 22. Mr. Clark and others place
this immediately after the ſº; chapter. In this chapter, we have,
I. The miraculous cure of a man that was born blind, v. J.7. II. The
diſbourſes which were occaſioned by it. 1: 46 ſolºſ? of the neighbours
among themſelves, and with the man, v. 8... 12. 2. Between the Pha-
riſees and the man, v. 13.34. . .3. Betweet, Christ and the poor man,
v. 35.38. 4. Between Christ and the Phariſees, v. 39, ad finem—
to the end. -º-º-
1. A ND as Jeſus, paſſed by, he ſaw a man which was
blind from his birth. 2. And his diſciples aſked
him, ſaying, Maſter, who did fin, this man, or his parents,
. . . . . . . ST. JOHN, IX.
*
that he was born blind? 3. Jeſus anſwered, Neither hath
this man finned, nor his parents: but that the works of
God ſhould be made manifeſt in him. 4. I muſt work || |
the works of him that ſent me, while it is day: the night
cometh when no man can work. 5. As long as I am in
the world, I am the light of the world. .. 6. When he had
thus ſpoken, he ſpat on the ground, and made clay of the
ſpittle, and he anointed the eyes of the blind man with
the clay, 7. And ſaid unto him, Go waſh in the pool of
Siloam, (which is by interpretation, Sent.) He went his
way therefore, and waſhed, and came ſeeing.
We have here fight given to a poor beggar, that had been blind from
his birth. . .
Obſerve,
I. The notice which our Lord Jeſus took of the piteous caſe of this
poor blind man ; (v. 1.) “As Jeſus paſſed by, he ſaw a man which was
blind from his birth.” The first words ſeem to refer to the laſt of the
foregoing chapter, and countenance their opinion, who in the harmony
place this ſtory immediately after that. There it was ſaid, wrapnysy—he
paſſed by, and here, without ſo much as repeating his name, (though
our tranſlators ſupply it, x) magayay—and as he paſſed by. 1. Though
the Jews had ſo baſely abuſed him, and both by word and deed gave him
the higheſt provocation imaginable, yet he did not ſlip any opportunity
of doing good among them, nor take up a reſolution, as juſtly he might
have done, never to have favoured them with any gººd offices. The
cure of this blind man was a kindneſs to the public, enabling him to work
for his living, who before was a charge and burthen to the neighbour-
hood. It is noble, and generous, and Chriſt-like, to be willing to ſerve
the public, even when we are ſlighted and diſobliged by it, or think our-
ſelves ſo. 2. Though he was in his flight from a threatening danger,
and eſcaping for his life, yet he willingly halted and ſtayed a while to
ſhew mercy to this poor man. We make more haſte than good ſpeed,
when we out-ruń opportunities of doing good. 3. When the Phariſees
drove Chriſt from them, he went to this poor blind beggar. Some of
the ancients make this a figure of the bringing of the goſpel to the Gen-
tiles, who ſat in darkneſs, when the Jews had rejećted it, and driven it
from them. 4. Chriſt took this poor blind man in his way, and cured
him in tranſitu-as he paſſed by. Thus ſhould we take occaſions of
doing good, even as we paſs by, wherever we are.
... Now, (1.) The condition of this poor man was very ſad; he was
blind, and had been ſo from his birth. If the light is ſweet, how melan-
choly muſt it needs be for a man, all his days, to eat in darkneſs / He
that is blind, has no enjoyment of the light, but he that is born blind, has
no idea of it. Methinks, ſuch a one would give a great deal to have his
curioſity ſatisfied with but one day’s fight of light and colours, ſhapes
and figures, though he were never to ſee them more. “Why is the
light of life given to one that is in this miſery,” that is deprived of the
light of the ſun; “whoſe way is thus hid, and whom God hath thus
hedged in 2" Job 3. 20...23. Let us bleſs God that it was not our caſe.
The eye is one of the moſt curious parts of the body, its ſtructure ex-
ceeding nice and fine. In the formation of animals, it is ſaid to be the
firſt part that appears diſtinétly diſcernible. What a mercy is it that
there was no miſcarriage in the making of ours. Chriſt cured many that
were blind by diſeaſe or accident, but here he cured one that was born
blind. . [1..] That he might give an inſtance of his power to help in the
moſt deſperate caſes, and to relieve when none elſe can. [2.] That he
might give a ſpecimen of the work of his grace upon the ſouls of finners,
which gives ſight to thoſe that were by nature blind. -
(2.) The compaſſions of our Lord Jeſus toward him were very tender.
He ſaw him ; that is, he took cognizance of his caſe, and looked upon
him with concern. When God is about to work deliverance, he is ſaid
to ſee the affliction; ſo Chriſt ſaw this poor man. Others ſaw him, but
not as he did. This poor man could not ſee Chriſt, but Chriſt ſaw him,
and anticipated both his prayers and expectations with a ſurpriſing cure.
Chriſt is often found of thoſe that ſeek him not, nor ſee him, Iſa. 65. 1.
And if we know or apprehend any thing of Chriſt, it is becauſe we
were firſt known of him, (Gal. 4. 9.) and apprehended by him, Phil.
II. The diſcourſe between Chriſt and his diſciples concerning this
man. When he departed out of the temple, they went aleng with him,
for theſe were they that continued with him in his temptations, and fol-
|
Sight given to one born blind.
lowed him whitherſoever he, went ; and they loſt nothing by their ad.
herence to him, but gained experience abundantly. Obſerve,
1. The queſtion, which the diſciples put to their Maſter upon this
blind man's caſe, v. 2. When Chriſt looked upon him, they had an
eye to him too ; Chriſt’s compaſſions ſhould kindle ours. It is probable
that Chriſt told them that this poor man was born blind, or they knew
it by common fame; but they did not move Chriſt to heal him, inſtead
of that, they ſtarted a very odd queſtion concerning him, “Rabbi, who
finned, this man, or his parents, that he was born blind?” Now this
queſtion of theirs was, (1.). Uncharitably cenſorious. . They take it for
granted that this.extraordinary calamity was the puniſhment of ſome ex-
traordinary uncommon wickedneſs; and that this man was a finner above
all men that dwelt at Jeruſalem, Luke 13, 14. For the barbarous
people to infer, Surely this man is a murderer, was not ſo ſtrange; but it
was inexcuſable in them who knew the ſcriptures, who had read that all
things come alike to all, and knew that it was adjudged in Job’s caſe, that
the greateſt ſufferers are not therefore to be looked upon as the greateſt
finners. ' The grace of repentance calls our own afflićtions punishments,
but the grace of charity calls the afflićtions of others trials, unleſs the
contrary is very evident. (2.) It was unneceſſarily curious. Conclud-
ing this calamity to be inflicted for ſome very heinous crime, they aſk,
Who were the criminals, this man, or his parents. And what was this to
them : Or what good would it do to them to know it 2 We are apt to
be more inquiſitive concerning other people’sſing than concerning our
own ; whereas, it is more our concern to know wherefore God contends
with us, than wherefore he contends with others; for to judge ourſelves
is our duty, but to judge our brother is our ſin.
They inquire, [1..] Whether this man was puniſhed thus for ſome
fin of his own, either committed or foreſeen before his birth. Some
think that the diſciples were tainted with the Pythagorean notion of the
pre-existence of ſouls, and their tranſmigration from one body to another.
Was this man’s ſoul condemned to the dungeon of this blind body, to
puniſh it for ſome great fin committed in another body which it had before
animated 2 The Phariſees ſeem to have had the ſame opinion of his caſe,
when they ſaid, Thou wast altogether born in ſin ; (v. 34.) as if all thoſe
and thoſe only, were born in fin, whom nature had ſtigmatized. Or,
[2.] Whether he was puniſhed for the wickedneſs of his parents, which
God ſometimes viſits upon the children. It is a good reaſon why parents
ſhould take heed of fin, leſt their children ſmart for them when they are
gone. Let not us thus be cruel to our own, as the ostrich in the wilder-
neſs. Perhaps the diſciples aſked this, not as believing that this was the
puniſhment of ſome actual fin of his own, or his parents, but Chriſt having
intimated to another patient that his impotency was the cauſe of his fin,
ch. 5. 14. “Maſter,” ſay they, “whoſe fin is the cauſe of this impo-
tency * Being at a loſs what conſtruction to put upon this providence,
they defire to be informed. The equity of God’s diſpenſations is always
certain, for his righteouſneſs is as the great mountains, but not always to
be accounted for, for his judgments are a great deep. -
2. Chriſt’s anſwer to this queſtion. He was always apt to teach, and
to reëtify his diſciples’ miſtakes. . . . . .
(1.) He gives the reaſon of this poor man’s blindneſs; “Neither has
this man ſinned, nor his parents ;” but therefore he was born blind, and
hath continued ſo to this day, that now at laſt the works of God ſhould be
made manifest in him,” v. 3. Here Chriſt, who perfeótly knew the ſe-
cret ſprings of the divine counſels, has told two things concerning ſuch
uncommon calamities. - -
[1..] That they are not always inflićted as puniſhments of fin. The
finfulneſs of the whole race of mankind does indeed juſtify God in all the
miſeries of human life; ſo that they who have the leaſt ſhare of them,
muſt ſay that God is kind; and they who have the largeſt ſhare muſt not.
ſay that he is unjust ; but many are made much more miſèrable than others
in this life, who are not at all more ſºnſul. Not but that this man was a
finner, and his parents finners, but it was not any uncommon guilt that
God had an eye to in inflićting this upon him. Note, We muſt take
heed of judging any to be great finners, merely becauſe they are great
ſufferers, left we be found, not only perſecuting thoſe whom God has ſmitten,
(Pſ 69. 26.) but accuſing thoſe whom he has justifted, and condemning
thoſe for whom Christ died, which is daring and dangerous, Rom. 8.
33, 34.
[2] That they are ſometimes intended purely for the glory of God,
and the manifesting of his works. God has a ſovereignty over all his
creatures and a propriety in them, and may make them ſerviceable to his
glory in ſuch a way as he thinks fit, in doing or ſuffering ; and if God
he glorified, either by us or in us, we were not made in vain.
. . . . . . . . . . . . . . . . - ST, JOHN, IX.
This man was born blind, and it was worthwhile for him to be ſo, and
to continue thus long dark, that the works of God might be manifest in
him. That is, First, Thät the attributes of God might be manifeſted in
him : his juſtice in making finful man liable to ſuch grievous calamities;
his ordinary power and goodneſs in ſupporting a poor man under ſuch a
grievous and tedious afflićtion; eſpecially that his extraordinary power
and goodneſs might be manifeſted in curing him. Note, The difficul-
ties of Providence, otherwiſe unaccountable, may be reſolved into this—
God intends in them to shew himſelf, to declare his glory, to make him-
ſelf to be taken notice of . Thoſe who regard him not in the ordinary
courſe of things, are ſometimes alarmed by things extraordinary. How
contentedly then may a good man be a loſer in his comforts, while he is
ſure that thereby God will be one way or other a gainer in his glory !
Secondly, That the counſels of God concerning the Redeemer might be
manifeſted in him. He was born blind, that our Lord Jeſus might have
the honour of curing him, and might therein prove himſelf ſent of God
to be the Light of the world. Thus the fall of man was permitted, and
the blindneſs that followed it, that the works of God might be manifeſt
in opening the eyes of the blind. It was now a great while fince this
man was born blind, and yet it never appeared till now why he was ſo.
Note, The intentions of Providence commonly do not appear till a great
while after the event, perhaps many years after. The ſentences in the
book of Providence are ſometimes long, which you muſt read a great
way before you can apprehend the ſenſe of. -
2.) He gives the reaſon of his own forwardneſs and readineſs to help
and heal him, v.4, 5. It was not for oſtentation, but in purſuance of his
undertaking ; I must work the works of him that ſent me, (of which this is
one,) while it is day, and working time; the night coneth, the period of that
day, when no man can work. This is not only a reaſon why Chriſt was
conſtant in doing good to the ſouls and bodies of men, but why parti-
cularly he did this, though it was the ſabbath-day, on which works of
neceſſity might be done, and he proves this to be a work of neceſſity. .
[1..] It was his Father’s will ; I must work the works of him that ſent
me. Note, First, The Father, when he ſent his Son into the world,
gave him work to do ; he did not come into the world to take ſtate, but
to do buſineſs; whom God ſends he employs, for he ſends none to be
idle.
Jent him, not only appointed by him, but done for him; he was a Worker
together with God. Thirdly, He was pleaſed to lay himſelf under the
itrongeſt obligations to do the buſineſs he was ſent about ; I must work.
He engaged his heart, in the covenant of redemption, to draw near, and
approach to God as Mediator, Jer, 30. 21. Shall we be willing to be
looſe, when Chriſt was willing to be bound 2 Fourthly, Chriſt, having
laid himſelf under obligations to do his work, laid out himſelf with the
utmoſt vigour and induſtry in his work. He worked the works he had to
do ; did sºyoºsass, *02 agyo.—made (1. buſineſs of that which was his buſineſs.
It is not enough to look at our work, and talk over it, but we muſt
work it. . - g
[2.] Now was his opportunity; I muſt work while it is day; while
the time laſts, which is appointed to work in, and while the light laſts,
which is given to work by. Chriſt himſelf had his day. First, All the
buſineſs of the mediatorial kingdom was to be done within the limits of
time, and in this world ; for at the end of the world, when time ſhall be
no more, the “kingdom ſhall be delivered up to God, even the Father,”
and the mystery of God finished. Secondly, All the work he had to do
in his own perſon here on earth, was to be done before his death; the
time of his living in this world, is the day here ſpoken of. Note, The
time of our life is our day, in which it concerns us to do the work of the
day. Day-time is the proper ſeaſon for work; (Pſ. 104.22, 23.)
during the day of life we muſt be buſy, not waſte day-time, nor play by
day-light; it will be time enough to reſt when our day is done, for it is
but a day. . . -
[3.] The period of his opportunity was at hand, and therefore he
would be buſy; The night comes, when no man can work. Note, The
confideration of our death approaching ſhould quicken us to improve all
the opportunities of life, both our doing, and getting good. The night
comes, it will come certainly, may come ſuddenly, is coming nearer and
Ilearer,
noon ; nor can we promiſe ourſelves a twilight between the day of life
and the night of death. When the night comes we cannot work, becauſe
the light afforded us to work by is extinguished; the grave is a land of
darkneſs, and our work cannot be done in the dark. And befides, our
time allotted us for our work will then be expired; when our Maſter tied
us to duty, he tied us to time too; when night comes, call the labourers;
•
Secondly, The works Chriſt had to do, were the works of him that ||
Sight given to one born blind.
| we muſt then shew our work, and receive ascording to the things done.
In the world of retribution we are no longer probationers; it is too late
to bid, when the inch of candle is dropt. Chriſt uſes this as an argument
with himſelf, to be diligent, though he had no oppoſition from within
to ſtruggle with ; much more need have we to work upon our hearts
theſe and the like confiderations to quicken us. * .
[4] His buſineſs in the world was to enlighten it; (v. 5.) As long
as I am in the world, and that will not be long, I am the Light of the
world. He had ſaid this before, ch. 8, 12. He is the Sun ºf righte-
ouſneſs, that has not only º: in his wings for thoſe that can ſee, but
healing in his wings, or beams, for thoſe that are blind and cannot
fee, therein far exceeding in virtue that great light which rules by day.
Chriſt would therefore cure this blind man, the repreſentative of a blind
world, becauſe he came to be the Light of the world, not only to give
light, but to give ſight. Now this gives us, First, A great encourage-
ment to come to him, as a guiding, quickening, refreſhing Light. To
whom ſhould we look but to him : Which way ſhould we turn our eyes,
but to the light We partake of the ſun’s light, and ſo we may of
Chriſt's grace, without money, and without price. Secondly, A good
example of uſefulneſs in the world. What Chriſt faith of himſelf, he
faith of his diſciples; ?e are lights in the world, and if ſo, Let your light
shine. What were candles made for but to burn ?
III. The manner of the cure of the blind man, v. 6, 7. The circum-
ſtances of the miracles are ſingular, and, no doubt, fignificant. When he
had thus ſpoken for the inſtruction of his diſciples, and the opening of
their underſtandings, then he addreſſed himſelf to the opening of the
blind man’s eyes. He did not defer it till he could do it either more pri-
vately, for his greater ſafety, or more publicly, for his greater, honour,
or till the ſabbath was paſt, when it would give leſs offence; what good
we have opportunity of doing, we ſhould do it quickly ; he that will
never do a good work till there is nothing to be objećted againſt it, will
leave many a good work for ever undone, Eccl. 11.4. In the gure oblº,
1. The preparation of the eye-ſalve. Chriſt ſpit on the ground, and
made clay of the ſpittle. He could have cured him with a word, as he
did others, but he choſe to do it this way, to ſhew that he is not tied to
any method. He made clay of his own ſpittle, becauſe there was no
water near; and he would teach us not to be nice or curious, but when
we have at any time occaſion, to be willing to take up with that which
is next hand, if it will but be made to ſerve the turn. Why ſhould we
o about for that which may as well be had and done a nearer way 2
Chriſt's making uſe of his own ſpittle intimates that there is healing
We cannot compute how nigh our ſun is, it may go down at ||
virtue in every thing that belongs to Chriſt; clay made of Chriſt’s ſpittle
was much more precious than the balm of Gilead. I -
2. The application of it to the place; He anointed the eyes of the blind
man with the clay. Or, as the margin read it, He spread (nexetas) he
daubed the clay upon the eyes of the blind man, like a tender phyſician;
he did it himſelf with his own hand, though the patient was a beggar.
Now Chriſt did this, (1.) To magnify his power in making a blind man
to ſee by that method which one would think more likely to make a
ſeeing man blind. Daubing clay on the eyes would close them up, but
never open them. Note, The power of God often works by contraries;
and he makes men feel their own, blindneſs before he gives them fight.
2.) To give an intimation that it was his mighty hand, the very ſame
that at firſt made man out of the clay; for by him God made the worlds,
both the great world, and man the little world. Man was formed out
of the clay, and moulded like the clay, and here Chriſt uſed the ſame
materials to give fight to the body, that at firſt he uſed to give being to
it. (3.) To repreſent and typify the healing and opening the eyes of
the mind by the grace of Jeſus Chriſt. The defign of the goſpel is to
open men's eyes, Acts 26. 18. Now the eye-ſalve that does the work,
is of Chriſt’s preparing; it is made up, not as this, of his ſpittle, but of
his blood, the blood and water that came out of his pierced fide ; we
- muſt come to Chriſt for the eye-salve, Rev. 3. 18. He only is able, and
he only is appointed, to make it up, Luke 4, 18. , The means uſed in
this work are very weak and unlikely, and are made effectual only by
the power of Chriſt; when a dark world was to be enlightened, and na-
tions of blind ſouls to have their eyes opened, God choſe the foolish
things, and weak, and deſpiſed, for the doing of it. And the method
Chriſt takes, is, firſt to make men feel themſelves blind, as this poor man
did whoſe eyes were daubed with clay, and then to give them fight.
Paulin his converſion was struck blind for three days, and then the scales
fell from his eyes. The way preſcribed for getting ſpiritual wiſdom, is,
Leśaman become a fool, that he may be wiſe, 1 Cor. 3, 18. We muſt
be made uneaſy with our blindneſs, as this man here, and then healed. *
St. JOHN, IX,
8. The direétions given to the patient, v. 7. His Phyſician ſaid to |
him, Go, wash in the pool of Siloam. Not that this washing was needful
to effect the cure; but, (1.) Chriſt would hereby try his obedience, and
whether he could with an implicit faith. obey the orders of one he was ſo
much a ſtranger to. (2.) He would likewiſe try how he ſtood affected
to the tradition of the elders, which taught, and perhaps had taught him,
(for many—that are blind are very knowing,) that it was not lawful to
waſh the eyes, no not with ſpittle, medicinally on the ſabbath-day, much
leſs to go to a pool of water to waſh them. (3.) He would hereby re-
preſent the method of ſpiritual healing, in which, though the effect is
owing purely to his power and grace, yet there is duty to be done by us.
Go, ſearch the ſcriptures, attend upon the miniſtry, converſe with the
wiſe ; this is like washing in the pool of Siloam. Promiſed graces muſt
be expected in the way of inſtituted ordinances. The waters of baptiſm
were to them who had been trained up in darkneſs, like the pool of Silo-
am, in which they might not only waſh, and be clean, but wash, and have
their eyes opened. Hence they that were baptized, are ſaid to be parta- |
Sºlis—enlightened; and the ancients called baptiſm paragos—illumina-
tion. |
Concerning the pool of Siloam, obſerve, [1..] That it was ſupplied
with water from mount Zion, ſo that theſe were the waters of the ſanc-
tuary, (Pſ. 46. 4.) living waters which were healing, Ezek. 47. 9.
[2.] That the waters of Siloam had of old fignified the throne and
kingdom of the houſe of David, pointing at the Meſfiah, (Iſa. 8, 6.)
and the Jews who refuſed the waters of Shiloa, Chriſt’s doćtrine and law,
and rejoiced in the tradition of the elders. Chriſt would try this man,
whether he would cleave to the waters of Siloam or no. [3.] The
evangeliſt takes notice of the fignification of the name, its being inter-
preted ſent. Chriſt is often called the Sent of God; the Meſſenger of
the covenant; (Mal. 3. 1.), ſo that when Chriſt ſent him to the pool of
Siloam, he did in effect ſend him to himſelf, for Chriſt is all in all, to the
healing of ſouls. Chriſt, as a Prophet, dire&ts us to himſelf as a Prieſt.
Go, wash in the Fountain opened, a Fountain of life, not a pool.
4. The patient’s obedience to theſe dire&tions; he went his way there-
..fore, probably led by ſome friend or other; or perhaps he was ſo well
acquainted with Jeruſalem, that he could find the way himſelf, nature
often ſupplies the want of fight with an uncommon ſagacity; and he
washed his eyes; probably the diſciples, or ſome ſtander by, informed
him that he who bid him do it, was that Jeſus whom he had heard ſo
much of, elſe he would not have gone, at his bidding, on that which
looked ſo like a fool’s errand; in confidence of Chriſt's power, as well as
in obedience to his command, he went, and waſhed.
- 5. The cure effected ; he cameJéeing. There is more glory in this,
conciſe narrative, He went, and washed, and cameJeeing, than in Caeſar’s
Peni, vidi, vici, I came, I ſaw, I conquered. When the clay was wash-
ed ºff from his eyes, all the other impediments were done away with it;
ſo when the pangs and ſtruggles of the new birth are over, and the pains
and terrors of convićtions paſt, the bands of fin fly off with them, and a
glorious light and liberty ſucceed. . See here an inſtance, (1.) Of the
power of Chriſt. What cannot he do, who could not only do this, but
do it thus * With a lump of clay laid on either eye, and waſhed off again,
he couched thoſe cataraćts immediately, which the moſt ſkilful oculiſt
with the fineſt inſtrument and the moſt curious hand could not remove.
No doubt, this is he that should come, for by him the blind receive their
fight. (2.) It is an inſtance of the virtue of faith and obedience. This
man let Chriſt do what he pleaſed, and did what he appointed him to do,
and ſo was cured. They that would be healed by Chriſt, muſt be ruled
by him. He came back from the pool to his neighbours and acquaint-
ance, wondering, and wondered at, he came ſeeing. This repreſents the
benefit gracious ſouls find in attending on inſtituted ordinances, according
to Chriſt’s appointment ; they have gone to the pool of Siloam weak, and
have come away ſtrengthened; have gone doubting, and come away ſatis-
Jied ; have gone mourning, and come away rejoicing ; gone trembling,
and come away triumphing
away finging, Iſa. 52.8.
8. The neighbours therefore, and they which before.
had ſeen him, that he was blind, ſaid, Is not this he that
ſat and begged 9. Some ſaid, This is he others ſaid, He
is like him, but he ſaid, I am he, 10. Therefore ſaid they
unto him, How were thine eyes opened 11. He anſwered
; have gone blind, and come away ſeeing, come |
and ſaid, A man that is called Jeſus, made clay, and anoint-
Sight given to one born blind.
ed mine eyes, and ſaid unto me, Go to the pool of Siloam,
and waſh: and I went and waſhed, and I received fight.
12. Then ſaid they unto him. Where is he? He ſaid, I
know not.
Such a wonderful event as the given of fight to a man born blind,
could not but be the talk of the town, and many heeded it no more than
they do other town-talk, that is but nine days wonder ; but here we are
told what the neighbours ſaid of it, for the confirmation of the matter of
fačt. That which at firſt was not believed without ſcrutiny, may after-
ward be admitted without ſcruple.
Two things are debated in this conference about it.
I. Whether this was the ſame man that had before been blind, v. 8,
The neighbours, that lived near the place where he was born and bred, and
knew that he had been blind, could not but be amazed when they ſaw
that he had his eye-fight, had it on a ſudden, and perfeótly : "and they
ſaid, Is not this he that ſat and begged P. It ſeems this blind man was a
common beggar, being diſabled to work for his living ; and ſo diſcharged
from the obligation of law, that if any would not work, neither should
he eat. When he could not go about, he ſat ; if we cannot work for God,
we muſt ſit still quietly for him. When he could not labour, his parents
not being able to maintain him, he begged. Note, Thoſe who cannot
otherwiſe ſubfiſt, muſt not, like the unjuſt ſteward, be ashamed to beg :
let no man be aſhamed of §. thing but fin. There are ſome common
beggars that are objećts of charity, that ſhould be diſtinguiſhed; and we
muſt not let the bees ſtarve for the ſake of the drones or waſps that are
among them. 4. t
As to this man, 1. It was well ordered by Providence that he on whom.
this miracle was wrought, ſhould be a common beggar, and ſo generally
known and remarkable, by which means the truth of the miracle was the
better atteſted, and there were the more to witneſs againſt thoſe infidel
Jews who would not believe that he had been blind, than if he had been
maintained in his father's houſe. 2. It was the greater inſtance of
Chriſt’s condeſcenſion, that he ſeemed (as I may ſay) to take more paing
about the cure of a common beggar than of others. When it was for
the advantage of his miracles that they ſhould be wrought on thoſe that
were remarkable, he pitched upon thoſe that were made ſo by their po-.
verty and miſery, not by their dignity. *
In anſwer to this inquiry, (1.) Some ſaid, This is he, the very ſame
man; and theſe are witneſſes to the truth of the miracle, for they had
long known him ſtone-blind. (2.) Others, who could not think it poſ-
fible that a man born blind ſhould thus on a ſudden receive his fight, for
that reaſon, and no other, ſaid, He is not he, but is like him, and ſo, by:
their confeſſion, if it be he, it is a great miracle that is wrought upon
him. Hence we may take occaſion to think, [1..] Of the wiſdom and.
power of Providence in ordering ſuch a univerſal variety of the faces of
men and women, ſo that no two are ſo like, but that they may be diſ.
tinguiſhed, which is neceſſary to ſociety, and commerce, and the admini-
ſtration of juſtice. And, [2.] Of the wonderful change which the con.
verting grace of God makes upon ſome who before were very wicked and
vile, but are thereby ſo univerſally and viſibly altered, that one would.
not take them to be the ſame perſons.
This controverſy was ſoon decided by the man himſelf; he ſaid, “ i.
am he, the very man that ſo lately ſat and begged; I am he that was.
blind, and was an objećt of the charity of men, but now ſee, and am a
monument of the mercy and grace of God.” We do not find that the
neigbbours appealed to him in this matter, but he, hearing the debate;
interpoſed, and put an end to it. It is a piece of juſtice we owe to our.
neighbours, to rectify their miſtakes, and to ſet things, before them, as
far as we are able in a true-light. Applying it ſpiritually, it teaches us
that thoſe who are ſavingly enlightened by the grace of God, ſhould be
ready to own what they were before that bleſſed change was wroughts,
1 Tim. l. 13, 14.
II. How he came to have his eyes opened, v. 10.12. They will now
turn afide, and ſee this great fight, and inquire further concerning it,
He did not ſound a trumpet when he did theſe alms, nor perform his
cures upon a ſtage; and yet, like a city upon a hill, they could not be
hid. -
Two things theſe neighbours inquire after. - ' *
1. The manner of the cure ; How were thine eyes opened? The works.
of the Lord being great, they ought to be ſought ought, Pſ. 111. 2. It
is good to obſerve the way and method of God’s works, and they will
appear the more wonderful. We may apply it ſpiritually ; it is ſtrange
sr. John, Ix.
The Cavilling of the Phariſees.
that blind eyes ſhould be opened, but more ſtrange when we confidéphow
they are opened; how weak the means are, that are uſed, and ‘how ſtrºng
the oppoſition that is conquered.
In anſwer to this, he gives them a plain and full account of the matter;|
(v. 11.) “A man that is called Jeſus, made clay-and I received fight.”
Note, Thoſe who have experienced ſpecial inſtances of God’s power and
goodneſs in temporal or ſpiritualithings, ſhould be ready upon all occaſions
£o communicate their experiences, for the glory of God, and the inſtruc-
tion and encouragement of others. See David’s colle&tion of his expe-
riences, his own and others’, Pſ. 34. 4..6. It is a debt we owe to our,
benefactor, and to our brethren. God’s favours are loſt upon us, when
they are loſt with ws, and go no further, - *
3. Concerning the Author of it; (v. 12.) (Where is he ” Some per-
haps aſked this queſtion out of curioſity; “Where is he, that we may
see him " A man that did ſuch cures as theſe, might well be a ſhew,
which one would go a good way for the fight of. Others, perhaps,
aſked out of ill will; “Where is he, that we may ſeize him * There
was a proclamation out for the diſcovering and apprehending of him;
(ch. 11, 57.) and the unthinking crowd, in ſpite of all reaſon and equity,
will have ill thoughts of thoſe that are put into an ill name. Some, we
hope, aſked this queſtion out of good will; “Where is he, that we may
be acquainted with him : Where is he, that we may come to him, and
fhare in the favours he is ſo free of 2* -
In anſwer to this, he could ſay nothing ; I know not. As ſoon as
Chriſt had ſent him to the pool of Siloam, it ſhould ſeem, he withdrew
immediately, (as he did, ch. 5. º and did not ſtay till the man re-
turned, as if he either doubted of the effect, or waited for the man’s
thanks, Humble ſouls take more pleaſure in doing good than in hearing
of it again; it will be time enough to hear of it in the reſurrection of
the juſt. The man had never ſeen Jeſus, for by the time he had gained
his fight he had loſt his Phyſician ; and he aſked, it is probable, Where
is he 3 None of all the new and ſurpriſing objećts that preſented them-
felves, could be ſo grateful to him as one fight of Chriſt, but as yet he
knew no more of him than that he was called, and rightly called, Jeſus
—a Saviour. Thus in the work of grace wrought upon the ſoul we
fee the change, but ſee not the hend that makes it ; for the way of the i
Spirit is like that of the wind, which thou heareſt the ſound of, but canſt
not tell whence it cones, or whither it goes. *
13. They brought to the Phariſees him that aforetime
was blind. 14 And it was the ſabbath-day when Jeſus
made the clay, and opened his eyes. 15. Then again the
Phariſees alſo aſked him how he had received his fight.
He ſaid unto them, He put clay upon mine eyes, and 1
waſhed, and do ſee. 16. Therefore ſaid ſome of the Pha-
riſees, This man is not of God, becauſe he keepeth not
the ſabbath-day. Others ſaid, How can a man that is a
finner do ſuch miracles? And there was a diviſion among
them. 17. They ſay unto the blind man again, What
ſayeſt thou of him, that he hath opened thine eyes?. He
{aid, He is a prophet. 18. But the Jews did not believe
concerning him, that he had been blind, and received his
fight, until they had called the parents of him that had re-
ceived his fight. 19. And they aſked them, ſaying, Is this
your ſon, who, ye ſay, was born blind ; How then doth
he now ſee? 20. His parents anſwered them, and ſaid,
We know that this is our ſon, and that he was born blind:
21. But by what means he now ſeeth, we know not ; or
who hath opened his eyes, we know not : he is of age,
aſk him, he ſhall ſpeak for himſelf. , 22. Theſe words
fpake his parents, becauſe they feared the Jews: for the
Jews had agreed already, that if any man did confeſs that
he was Chriſt, he ſhould be put out of the ſynagogue. 23.
Therefore ſaid his parents, He is of age, aſk him. 24.
Then again called they the man that was blind, and faid
unto him, Give God the praiſe: we know that this man
is a finner. 25. He anſwered and ſaid, Whether he be a
|
| And they caſt him out.
finner or no, I know not: one thing I know, that whereas
Vol. IV. No. 88.
I was blind, now I ſee. 26. Then ſaid they to him again,
| What did he to theef. How opened hé, thine-eyes? 27.
He anſwered them, I have told you already, and ye did
not hear; wherefore would ye hear it again? Willye alſo
be his diſciples? 28. Then they reviled him, and ſaid,
Thou art his diſciple; but we are Moſes’ diſciples. 29.
We know that God ſpake unto Moſes: as for this fellow,
we know not from whence he is, 30. The man anſwered
and ſaid unto them, Why, herein is a marvellous thing,
|| that ye know not from whence he is, and yet he hath
opened mine eyes. 31. Now we know that God heareth
not ſinners: but if any man be a worſhipper of God, and
do his will, him he heareth." 32. Since the world began
was it not heard that any man opened the eyes of one that
was born blind. 33. If this man were not of God, he
could do nothing. 34. They anſwered and ſaid unto him,
Thou waſt altogether born in fins, and doſt thou teach us?
t
One would have expected that ſuch a miracle as Chriſt wrought upon
the blind man, ſhould have ſettled his reputation, and filenced and ſhamed
all oppoſition, but it had the contrary effect; inſtead of being embraced
as a prophet for it, he is proſecuted as a criminal. 4. - •
I. Here is the information that was given in to the Phariſees concern-
ing this matter; (v. 13.) “ They brought to the Phariſees him that
aforetime was blind.” They by ought him to the great Sanhedrim, which
confifted chiefly of Phariſees, at leaſt the Phariſees in the Sanhedrim
were moſt ačtive againſt Chriſt. * - •-
1. Some think that they who brought this man to the Phariſees, did
it with a good deſign, to ſhew them that this Jeſus, whom they proſecuted,
was not what they repreſented him, but really a great Man, and one that
i gave confiderable proofs of a divine miſſion. What hath convinced us
of the truth and excellency of religion, and hath removed our prejudices
againſt it, we ſhould be forward, as we have opportunity, to. offer to
i others for their convićtion. . - - * , ; * . . . .
2. It ſhould ſeem rather, that they did it with an ill deſign, to erºſpe-
rate the Phariſees the more againſt Chriſt, and there was no need of that,
for they were bitter enough of themſelves. They brought him with
ſuch a fuggeſtion as that, (ch. 11. 47, 48.) “If ye let him thus alone,
all men will believe on him.” Note, Thoſe rulers that are of a perſecuting
ſpirit, ſhall, never want ill inſtruments about them, that will blow the
coals, and make them worſe. - - • , a * *
II. The ground which was pretended for this information, and the
colour given to it. That which is good, was never maligned but, under
the imputation of ſomething evil. And the crime obječted here, (v. 14.)
was that, “It was the ſabbath-day when Jeſus made the clay, and
opened his eyes.” The profanation of the fabbath-day is certainly
wicked, and gives a man a very ill charaćter; but the traditions of the
Jews had made that to be a violation of the law of the ſabbath, which
was far from being ſo. Many a time this matter was conteſted between
i Chriſt and the Jews, that it might be ſettled for the benefit of the church
in * ages. . But it may be aſked, “Why would Chriſt not only work
minºles on the ſabbath-day, but work them in ſuch a manner as he knew
would give offence to the Jews? Whea he had healed the impotent man,
why ſhould he bid him carry his bed 2 Could he not have cured this
: blind man without making clay ?” I anſwer: 1. He would not ſeem to
yield to the uſurped power of the Scribes and Phariſees ; their govern-
ment was illegal, theſe impoſitions were arbitrary, and their zeal for the
rituals conſumed the ſubſtantials of religion; and therefore-Chriſt would
not give place to them by ſitſection, no not ſor an hour., Chriſt was
made under the law of God, but not under their law. 2. He did it, that
he might both by word and ačtion expound the law of the fourth com-
mandment, and vindicate it from their corrupt gloſſes, and ſo teach us,
| both, that a weekly ſabbath is to be perpetually obſerved in the church,
one day in ſeven ; (for what need was there to explain that law, if it
muſt be preſently abrogated 2) and that it is not to be ſo ceremonially
| obſerved by us as it was by the Jews 2. Works of neceſſity and mercy
are allowed, and the ſabbath-reſt to be kept, not ſo much for its own
ſake, as in order to the ſabbath-work. .. 3. Chriti choſe to work his cures
|
| on the ſabbath-day, to dignify and ſam&tify the day, and to intimate that
*~~
ST. JOHN, IX.
ſpiritual cures ſhould be wrought moſtly on the chriſtian ſabbath-day.f
How many blind eyes have been opened by the preaching of the goſpel, |
that bleſſed eye-ſalve, on the Lord's day; how many impotent ſouls |
cured on that day ! w . - - t
III. The trial and examination of this matter by the Phariſees, v. 15.
So much paſſion prejudice and ill humour, and ſo little reaſon, appear
here, that the diſcourſe is nothing but croſſing queſtions. One would
think, when a man in theſe circumſtances was brought before them, they
ſhould have been ſo taken up in admiring the miracle, and congra-
tulating the happineſs of the poor man, that they could not have been
peewiſh with him. But their enmity to Chriſt had diveſted them of all
manner of humanity, and divinity too. Let us ſee how they teaſed this
II) all, * - - - -
1. They interrogated him concerning the cure itſelf. -
(1.). They doubted whether he had indeed been born blind, and de-
manded proof of that, which even the proſecutors had acknowledged;
(v. 18.) They did not believe, that is, they would not, that he was born
blind. Men that ſeek occaſion to quarrel with the cleareſt truths, may
find it if they pleaſe ; and they that reſolve to hold fast deceit, will never
want a handle to hold it by. This was not a prudent caution, but a pre-
judiced infidelity. However, it was a good way that they took for the
clearing of this ; “They called the parents of the man that had received
his fight.” This they did, in hopes to diſprove the miracle. Theſe
parents were poor and timorous, and if they had ſaid that they could not
be ſure that this was their ſon, and that it was only ſome weakneſs or
dimneſs in his fight that he had been born with, which, if they had been
able to get help for him, might have been cured long ſince, or had other-
wife prevaricated, for fear of the court, the Phariſees had gained their
point, had robbed Chriſt of the honour of this miracle, which would
have leſſened the reputation of all the reft. But God ſo ordered and
over-ruled this counſel of theirs, that, it turned to the more effectual
proof of the miracle, and left them under a neceſſity of being either con-
vinced or confounded. ' ' . . . .
Now in this part of the examination, we have,
[1..] The queſtions that were put to them; (v. 19.) They asked
them in an imperious threatening way, “Is this your ſon 2 Dare you
ſwear it Do you ſay he was born blind 2 Are you ſure of it Or did
he but pretend to be ſo, to have an excuſe for his begging 2 Iłow then
doth he now ſee 2 That is impoſſible, and therefore you had better unſay
it.” Thoſe who cannot bear the light of truth, do all they can to eclipse
it, and hinder the diſcovery of it. . Thus the managers of evidence, or
miſmanagers rather, lead witneſſes out of the way, and teach them. how
to conceal or diſguiſe the truth, and, ſo involve themſelves in a double
guilt, like that of Jeroboam, who finned, and made Iſrael to fin.
[2.] Their anſwers to theſe interrogatories, in which, - -
Airſt, They fully attest that which they could ſafely ſay in this mat-
ter; ſafely, that is, upon their own knowledge, and ſafely, that is, with-
out running themſelves into a praenunire ; (v. 20.) We know that this is
our ſon ; (for they were daily converſant with him, and had ſuch a natu-
ral affection to him as the true mother had, (1 Kings 3. 26.) which
made them know it was their own ; ) and we know that he was born blind.
They had reaſon to know it, inaſmuch as it had coſt them many a ſad
thought, and many a careful troubleſome hour, about him. How often
had they looked upon him with grief, and lamented their child’s blind-
neſs more than all the burthens and inconveniences of their poverty, and
wiſhed he had never been born, rather than be born to ſuch an uncom-
fortable life . Thoſe who are aſhamed of their children, or any of their
relations, becauſe of their bodily infirmities, may take a reproof from
thºſe parents, who freely owned, This is our ſon, though he was born
blind, and lived upon alms. - - w
Secondly, They cautiouſly decline giving any evidence concerning his
cure ; partly, becauſe they were not themſelves eye-witneſſes of it, and
could ſay nothing to it of their own knowledge ; and partly, becauſe they
found it was a tender point, and would not bear to be meddled with.
And therefore having owned that he was their ſon, and was born blind,
further theſe deponents ſay not.
1. Obſerve how warily they expreſs themſelves; (v. 21.) “By what
means he now ſees, we know not, or who has opened his eyes, we know not,
otherwiſe than by hearſay; we can give no account, either by what
means or by whoſe hand it was done.” See how the wiſdom of this
world teaches men to trim the matter in critical junétures. Chriſt was
accuſed as a ſabbath-breaker, and as an impoſtor. Now theſe parents of
the blind man, though they were not eye-witneſſes of the cure, were yet
fully aſſured of it, and were bound in gratitude to have borne their teſ-
The Cavilling of the Phariſees.
timony to the honour of the Lord Jeſus, who had done their ſon ſo great
a kindneſs; but they had not courage to do it, and then thought it might
ſerve to atone for their not appearing in favour of him, that they ſaid no-
thing to his prejudice ; whereas in the day of trial, he that is not appa-
rently for Chriſt, is juſtly looked upon as really againſt him, Luke 11.
23. Mark 8. 38. .." . . ', - - + * *
That they might not be further urged in this matter, they refer them-
ſelves and the court to him ; “ He is of age, aſk him, he ſhall ſpeak for
himſelf.” This implies that while children are not of age, (while they
are infants, ſuch as cannot ſpeak,) it is incumbent upon their parents to
fpeak for them, ſpeak to God for them in prayer, ſpeak to the church for
them in baptiſm ; but when they are of age, it is fit that they ſhould be
aſked whether'they be willing to ſtand to that which their parents did
for them, and let them ſpeak for themſelves. This man, though he was
born blind, ſeems to have been of quick understanding above many, which
enabled him to ſpeak for himſelf better than his friends could ſpeak for
him, thus God often by a kind providence makes up in the mind what is
wanting in the body, 1 Cor. 12. 23, 24. His parents turning them over
to him, was only to ſave themſelves from trouble, and expoſe him;
whereas they that had ſo great an intereſt in his mercies, had reaſon to
embark with him in his hazards for the honour of that Jeſus who had
done ſo much for them. .
2. See the reaſon why they were ſo cautious; (v. 22, 23.) becauſe
they feared the Jews. It was not becauſe they would put an honour
upon their ſon, by making him his own advocate, or becauſe they would
have the matter cleared by the best hand, but becauſe they would ſhift
trouble off from themſelves, as moſt people are in care to do, no ſhatter
on whom they throw it. Near is my friend, and near is my child, and
perhaps near is my religion, but nearer is myself—Proximus egomet mihi.
But chriſtianity teaches another leſſon, 1 Cor. 10, 24. Efth. 8, 6.
Here is, (1.) The late law which the Sanhedrim had made. It was
agreed and enacted by their authority, That if any man within their ju-
riſdićtion did confeſs that Jeſus was Christ, he should be put out of the
Jºynagogue. Obſerve, - -
[I.] The crime deſigned to be puniſhed, and ſo prevented by this
ſtatute, and that was embracing Jeſus of Nazareth as the promiſed Meſ-
fiah, and diſcovering this by an overt-act, which amounted to a confeſſing
of him. They themſelves did expect a Meſſiah, but they could by no
means bear to think that this Jeſus ſhould be he, nor admit the queſtion.
( ;
|| whether he were or no, for two reaſons, First, Becauſe his precepts were
all ſo contrary to their traditional laws. TheJpiritual worſhip he pre-
ſcribed, overthrew their formalities; nor did any thing more effectually
deſtroy their fingularity and narrow-ſpiritedneſs than that univerſal
charity which he taught ; humility and mortification, repentance and
ſelf-denial, were leſſons new to them, and ſounded harſh and ſtrange in
their years. Secondly, Becauſe his promiſes and appearances were ſo con-
trary to their traditional hopes. They expected a Meſfiah in outward
pomp and ſplendour, that ſhould not only free the nation from the Ro-
man yoke, but advance the grandeur of the Sanhedrim, and make all the
members of it princes and peers: and now to hear of a Meſſiah, whoſe
outward circumſtances were all mean and poor, whoſe firſt appearance
and principal refidence were in Galilee, a deſpiſed province, who never
made his court to them, nor fought their favour, whoſe followers were
neither ſword-men, nor gown-men, nor any men of honour, but contempti-
ble fiſhermen, who propoſed and promiſed no redemption but from fin,
no conſolation of Iſrael but what is ſpiritual and divine, and at the ſame
time bid his followers expect the croſs, and count upon perſecution ; this
was ſuch a reproach to all the ideas they had formed, and filled the
minds of their people with, ſuch a blow to their power and intereſt, and
ſuch a diſappointment to all their hopes, that they could never be recon-
ciled to it, nor ſo much as give it a fair or patient hearing, but, right or
wrong it muſt be crushed. f
[2] The penalty to be inflićted for this crime. If any ſhould own
himſelf a diſciple of Jeſus, he ſhould be deemed and taken as an apoſtate
from the fath of the Jewiſh church, and a rebel and traitor againſt the
government of it, and ſhould therefore be put out of the ſynagogue, as one
that had rendered himſelf unworthy of the honours, and incapable of the
privileges of their church ; he ſhould be excommunicated, and expelled
the commonwealth of Iſrael. Nor was this merely an eccleſiaſtical cen-
ſure, which a man that made no conſcience of their authority might
ſlight, but it was, in effect, an outlawry, which excluded a man from
civil commerce, and deprived him of his liberty and property. Note,
First, Chriſt’s holy religion, from its firſt riſe, has been oppoſed by penal
laws made againſt the profeſſors of it; as if men’s conſciences would
ST. JOHN, IX,
The Cavilling of the Phariſees.
otherwiſe naturally embrace it, this unnatural force has been put upon
them. Secondly, The church’s artillery, when the command of it has
fallen into ill hands, has often been turned againſt itſelf, and ecclesiastical
cenſures have been made to ſerve a carnal-ſecular intereſt. It is no new
thing to ſee thoſe caſt out of the ſynagogue, that were the greateſt beau-
ties and bleſſings of it, and to hear thoſe that expelled them, ſay, The
Lord be glorifted, Iſa. 66. 5. t . . . . .
Now of this edićt it is ſaid, 1. That the Jews had agreed it, or con-
Jſpired it. Their conſultation and communion herein, were a perfeót
conſpiracy againſt the crown and dignity of the Redeemer, againſt the
Lord and his Anointed. 2. That they had already agreed it. Though
he had been but a few months in any public charaćter among them, and,
one would think, in ſo ſhort a time could not have made them jealous of
him, yet thus early were they aware of his growing intereſt, and already
agreed to do their utmoſt to ſuppreſs it. He had lately made his eſcape
out of the temple, and when they ſaw themſelves baffled in their attempts
to take him, they preſently took this courſe, to make it penal for any
body to own him. . Thus unanimous and thus expeditious are the enemies
of the church, and their counſels; but he that sits in heaven, laughs at
them, and has them in derision, and ſo may we.
(2.) The influence which this law had upon the parents of the blind
man. They declined ſaying any thing of Chriſt, and ſhuffled it off to
their ſon, becauſe they feared the Jews. Chriſt had incurred the frowns
of the government, to do their ſon a kindneſs, but they would not incur
them, to do him any honour. Note, The fear of man brings a ſhare,
(Prov. 29. 25.) and often makes people deny and diſown Chriſt and his
truths and ways, and act againſt their conſciences. Well, the parents
have thus diſentangled themſelves, and are diſcharged from any further
attendance ; let us now go on with the examination of the man himſelf;
the doubt of the Phariſees, whether he was born blind, was put out of
doubt by them ; and therefore,
(2.) They inquired of him concerning the manner of the cure, and
made their remarks upon it, v. 15, 16.
[1..] The ſame queſtion which his neighbours had put to him, “ now
again the Phariſees aſked him, how he had received his fight º’’ This
they inquired, not with any ſincere deſire to find out the truth, by tracing
the report to the original, but with a deſire to find an occasion againſt
Chriſt ; for if the man ſhould relate the matter fully, they would prove
Chriſt a Sabbath-Breaker; if he ſhould vary from his former ſtory, they
would have ſome colour to ſuſpect the whole to be a colluſion.
[2.] The ſame anſwer, in effect, which he had before given to his
neighbours, he here repeats to the Phariſees ; “ He put clay upon mine
eyes, and I waſhed, and do ſee.” He does not here ſpeak of the making
of the clay, for indeed he had not ſeen it made. That circumſtance was
not eſſential, and might give , the Phariſees moſt occaſion againſt him,
and therefore he waves it. In the former account he ſaid, I washed, and
received sight ; but left they ſhould think it was only a glimpſe for the
preſent, which a heated imagination might fancy itſelf to have, he now
ſays, “I do ſee : it is a complete and laſting cure.”
[3.] The remarks made upon this ſtory were very different, and oc-
cafioned a debate in the court, v. 16.
First, Some took this occaſion to cenſure and condemn Chriſt for
what he had done. Some of the Phariſees ſaid, This man is not of God,
as he pretends, becauſe he keepeth not the ſabbath-day. 1. The doćtrine
upon which this cenſure is grounded, is very true—that thoſe are not of
God; thoſe pretenders to prophecy not ſent of God ; thoſe pretenders
to ſaintſhip not born of God, who do not keep the ſabbath-day. They
that are of God, will keep the commandments of God ; and this is his
commandment, that we ſančtify the ſabbath. They that are of God,
Æeep up communion with God, and delight to hear from him, and ſpeak
to him, and therefore will obſerve the ſabbath, which is a day appointed
for intercourſe with heaven. The ſabbath is called a sign, for the ſanc-
tifying of it is a fign of a ſam&tified heart, and the profaning of it a
ſign of a profane heart. But, 2. The application of it to our Sa-
viour is very unjust, for he did religiouſly obſerve the ſabbath-day,
and never in any inſtance violated it, never did otherwiſe than well
on the ſabbath-day. He did not keep the ſabbath according to the
tradition of the elders and the ſuperſtitious obſervances of the Phariſees,
but he kept it according to the command of God, and therefore, no
doubt, he was of God, and his miracles proved him to be Lord alſo of
the ſabbath-day. Note, Much unrighteous and uncharitable judging is
occaſioned by men’s making the rules of religion more ſtrićt than God
has made them, and adding their own fancies to God’s appointments; as
the Jews here, in the caſe of ſabbath-ſanctification. We ourſelves may for-
bear ſuch and ſuch things, on the ſabbath-day, as we find a diſtraćtion
to us, and we do well, but we muſt not therefore tie up others to the
ſame ſtrićtneſs. Every thing that we take for a rule of pračtice, muſt
not preſently be made a rule of judgment. . -
Secondly, Others ſpake in his favour, and very pertinently urged,
How can a man that is a sinner, do ſuch miracles 2 It ſeems that even in
this counſel of the ungodly there were ſome that were capable of a free
thought, and were witneſſes for Chriſt, even in the midſt of his enemies.
The matter of fačt was plain, that this was a true miracle, the more it
was ſearched into, the more it was cleared ; and this brought his former
like words to mind, and gave occaſion to ſpeak magnificently of them,
rotavro, anxsix—ſº great signs, ſo many, ſo evident. And the inference
from it is very natural ; Such things as theſe could never be done by a
man that is a sinner, that is, not by any mere man, in his own name, and
by his own power; or rather, not by one that is a cheat, or an impoſtor,
and in that ſenſe a finner; ſuch a one may indeed ſhew ſome signs and
lying wonders, but not ſuch signs and true wonders as Chriſt wrought.
How could a man produce ſuch divine credentials, if he had not a divine
commiſſion ? Thus there was a division among them, a ſchiſm, ſo the word
is ; they claſhed in their opinion, a warm debate aroſe, and the houſe
divided upon it. Thus God defeats the counſels of his enemies by di-
viding them; and by ſuch teſtimonies as theſe given againſt the malice
of perſecutors, and the rubs they meet with, their defigns againſt the
church are ſometimes rendered ineffectual, and always inexcuſable.
2. After their inquiry concerning the cure, we muſt obſerve their in-
quiry concerning the Author of it. "And here obſerve, -
(1.) What the man ſaid of him, in anſwer to their inquiry, They aſk
him, (v. 17.) “What ſayest thou of him, ſeeing that he has opened thine
eyes 2 What doſt thou think of his doing this 2 And what idea haft
thou of him that did it ** If he ſhould ſpeak ſlightly of Chriſt, in an-
ſwer to this, as he might be tempted to do, to pleaſe them, now that he
was in their hands, as his parents had done ; if he ſhould ſay, “I know
not what to make of him, he may be a conjurer for aught I know, or
ſome mountebank ;” they would have triumphed in it. Nothing con-
firms Chriſt’s enemies in their enmity to him, ſo much as the ſlights put
upon him by thoſe that have paſſed for his friends. But if he ſhould
ſpeak honourably of him, they would proſecute him upon their new law,
which did not accept, no, not his own patient ; would make him an ex-
ample, and ſo deter others from applying themſelves to him for cures,
which, though they came cheap from Chriſt, yet they would make them
pay dear for. Or perhaps Chriſt’s friends propoſed to have the man’s own
ſentiments concerning his Phyſician, and were willing to know, fince he
appeared to be a sensible man, what he thought of him. Note, Thoſe
whoſe eyes Chriſt has opened, know beſt what to ſay of him, and have
great reaſon upon all occaſions, to ſay well of him. What think we of
Chriſt * º
To this queſtion the poor man makes a ſhort plain and dire&t anſwer;
“ He is a Prophet, he is one inſpired and ſent of God to preach, and
work miracles, and delivers to the world a divine meſſage.” There had
been no prophets among the Jews for three hundred years; yet they did
not conclude that they ſhould have no more, for they knew that he was
yet to come, who ſhould ſeal up vision and prophecy, Dan. 9. 24. It
ſhould ſeem, this man had not any thoughts that he was the Meſfiah, the
great Prophet, but one of the ſame rank with the other prophets. The
woman of Samaria concluded he was a Prophet, before ſhe had any
thought of his being the Meſſiah; (ch. 4, 19.) ſo this blind man thought
well of Chriſt according to the light he had, though he did not think
well enough of him; but, being faithful in what he had already attained
to, God revealed even that unto him. This poor blind beggar had a
clearer judgment of the things pertaining to the kingdom of God, and
ſaw further into the proofs of a divine muffion, than the masters in Iſrael,
that aſſumed an authority to judge of prophets. *
(2.) What they ſaid of him, in reply to the man’s teſtimony. Having
in vain attempted to invalidate the evidence of the fact, and finding that
indeed a notable miracle was wrought, and they could not deny it ; they
renew their attempt to banter it, and run it down, and do all they can to
ſhake the good opinion the man had of him that opened his eyes, and to
convince him that he was a bad Man ; (v. 24.) “Give God the glory, we
know that this Man is a Sinner.” Two ways this is underſtood; either,
[1..] By way of advice, to take heed of aſcribing the praiſe of his
cure to a ſinful man, but to give it all to God, to whom it was due ;
thus, under colour of zeal for the honour of God, they rob Chriſt of his
honour, as thoſe do, who will not worſhip Chriſt as God, under pretence
of zeal for this great truth, that there is but one God to be worſhipped;
8T, JOHN, IX.
glory to God the Father. When God makes uſe of men that are finners,
as inſtruments of good to us, we muſt give God the glory, for every crea-
whereas this is hjs declared-will, that all men ſhould honour the Son, even
as they honour the Father; and in confeſſing that Chriſt is Lord, we give
ture is that to us that he makes it to be ; and yet there is a gratitude
owing to the inſtruments. It was a good word, Give God the praiſe, but
here it was ill uſed; and there ſeems to be this further in it, “This
man is a Sinner, a bad Man, and therefore give the praiſe ſo much the
more to God who could work by ſuch an inſtrument.”
... [2.J. Or by way of adjuration ; ſo ſome take it; “We know
(though thou doſt not, who haſt but lately come, as it were, into a new
world) that this man is a Sinner, a great Impoſtor, that cheats the
country, this we are ſure of, therefore give God praiſe,” (as Joſhua ſaid
to Achan) “by making an ingenuous confeſſion of the fraud and collu-
ſion which we are confident there is in this matter; in God’s name, man,
tell the truth.” Thus is God’s name abuſed in papal inquiſitions, when
by oaths, ea officio, they extort accuſations of themſelves from the inno-
cent, and of others from the ignorant. See how baſely they ſpeak of
the Lord Jeſus; We know that this Man is a ſinner, is a man of fin.
which we may obſerve, First, Their inſolence and pride. They would
not have it thought, when they aſked the man what he thought of him,
that they needed information; nay, they know very well that he is a Sin-
ner, and nobody can convince them of the contrary.
them to their faces, (ch. 8.46.) to convince him of sin, and they had
nothing to ſay ; but now behind his back they ſpeak of him as a male-
faćtor, convićted upon the notorious evidence of the fact. Thus falſe
accuſers make up in confidence what is wanting in proof. Secondly,
The injury and indignity hereby done to the Lord Jeſus. When he be-
came Man, he took upon him the form, not only of a ſervant, but of a
sinner, (Rom. 8. 3.) and paſſed for a Sinner in common with the reſt of
mankind. Nay, he was repreſented as a Sinner of the firſt magnitude, a Sin-
ner above all men ; and, being made Sin for us, he deſpiſed even this ſhame.
3. The debate that aroſe betwen the Phariſees and this poor man con-
cerning Chriſt. They ſay, He is a Sinner; he ſays, He is a Prophet.
As it is an encouragement to thoſe who are concerned for the cauſe of
Chriſt, to hope that it ſhall never be loſt for want of witneſſes, when they
find a poor blind beggar picked up from the way-ſide, and made a wit-
neſs for Chriſt, to the faces of his moſt impudent enemies; ſo it is an en-
couragement to thoſe who are called out to witneſs for Chriſt, to find
with what prudence and courage this man managed his defence, accord-
ing to the promiſe, “It ſhall be given you in that ſame hour what ye
ſhall ſpeak.” Though he had never ſeen Jeſus, he had felt his grace.
Now in the parley between the Phariſees and this poor man we may
obſerve three ſteps. . . .
(1.) He ſticks to the certain matter of faët, which they endeavour to
ſhake the evidence of. That which is doubtful, is beſt reſolved into that
which is plain, and therefore, • -
[1..] He adheres to that which to himſelf at leaſt, and to his own ſa-
tisfaction, was paſt diſpute; (v. 25.) “ Whether he be a sinner or no, IL
know not, I will not now ſtand to diſpute, nor need I, the matter is plain,
and though I ſhould altogether hold my peace, would ſpeak for itſelf;”
or, as it might better be rendered, “If he be a sinner, I know it not, I
ſee no reaſon to ſay ſo, but the contrary ; for this one thing I know, and
can be more ſure of than you can be of that which you are ſo, confident
of, that whereas I was blind, now I ſee, and therefore muſt not only ſay,
that he has been a good Friend to me, but that he is a Prophet; I am
both able and bound to ſpeak well of him.” Now here, Firſt, He
tacitly reproves their great aſſurance of the ill charaćter they gave of the
bleſſed Jeſus; “You ſay that you know him to be a sinner, I, who know.
him as well as you do, cannot give him any ſuch chara&ter.” Secondly,
He boldly relies upon his own experience of the power and goodneſs of
the holy Jeſus, and reſolves to abide by it. There is no diſputing againſt
experience, nor arguing a man out of his ſenſes ; here is one that is pro-
perly an eye-witneſs of the power and grace of Chrſt, though he had
never ſeen him. Note, As Chriſt’s mercies. are moſt valued by thoſe
that have felt the want, of them, that have been blind, and now ſee,
ſo the moſt powerful and durable affections to Chriſt are thoſe that
ariſe from an experimental knowledge of him, l. John l. l. Aćts
4.2.
He does not here give a nice account of the method of the cure, nor
pretend to deſcribe it philosophically, but, in ſhort, Whereas I was blind,
wow I ſee. Thus in the work of grace in the ſoul, though we cannot.
tell when, and how, by what inſtruments, and by what ſteps and advances,
the bleſſed change was wrought, yet we may take the comfort of it, if
In
He had challenged
The Cavilling of the Phariſees.
we can ſay, through grace, “Whereas, I was blind, now Iſèe. I did live
a carnal, worldly, ſenſual life, but, thanks be to God, it is now other.
wiſe with me,” Eph. 5. 8. g
[2.] They endeavour to baffle and ſtifle the evidence by a needleſs re-
petition of their inquiries into it; (v. 26.) “What did he to theef
How opened he thine eyes?” They aſked theſe queſtions, Firſt, Becauſe
they wanted ſomething to ſay, and would rather ſpeak impertinently than
ſeem to be ſilenced, or tun a-ground. Thus eager diſputants, that re-
ſolve they will have the laſt word, by ſuch vain repetitions, to avoid the
ſhame of being filenced, make themſelves accountable for many idle
words. Secondly, Becauſe they hoped, by putting the man upon repeat-
ing his evidence, to catch him tripping in it, or wavering, and then they
would think they had gained a good point. * - :
(2.) He upbraids them with their obſtinate infidelity, and invincible.
prejudices, and they revile him as a diſciple of Jeſus, (v. 27 ...29.) where
the man is more bold with then, and they more ſharp upon him than.
before. -
[1..] The man boldly upbraids them with their wilful and unreaſonable
oppoſition to the evidence of this miracle, v. 27. He would not gratify
them with a repetition of the ſtory, but bravely replied, “ I have told.
you already, and ye did not hear, wherefore would ye hear it again,
will ye alſo be his diſciples 2". Some think that he ſpake ſeriouſly, and,
really expecting that they would be convinced. “He has many diſ.
ciples, I will be one, will you alſo come in among them?”. Some zealous.
young chriſtians ſee ſo much reaſon for religion, that they are ready to
think every one ſhould preſently be of their mind. But it rather ſeems
to be ſpoken ironically; “Will ye be his diſciples P No, I know you."
abhor the thoughts of it; why then ſhould ye defire to hear that which
will either make you his diſciples, or leave you inexcuſable if ye be
not º' Thoſe that wilfully ſhut their eyes againſt the Fight, as theſe Pha-
riſees here did, First, They make themſelves contemptible and baſe, as
theſe here did, who were juſtly expoſed by this poor man for denying the
concluſion, when they had nothing to objećt againſt either of the pres .
miſes. Secondly, They forfeit all the benefit of further inſtructions and
means of knowledge and convićtion : they that have been told once, and
would not hear, why ſhould they be told it again 2 Jer. 51. 9. See
Matth. 10, 14. . Thirdly, They hereby receive the grace of God in vain.
This is implied in that, “ Mill ye be his diſciples a No, ye reſolve ye
will not ; why then would you hear it again Only that you may be
his accuſers and perſecutors ’’’. Thoſe who will not ſee cauſe to embrace.
Chriſt, and join with his followers, yet, one would think, ſhould ſee
cauſe enough not to hate and perſecute him and them. !
[2]. For this, they ſcorn and revile him, v. 28. When they could
not reſiſt the wiſdom and ſpirit by which he ſpake, they broke out into
a paſſion, and ſcolded him, began to call names, and give him ill.
language. See what Chriſt’s faithful witneſſes muſt expect from the
adverſaries of his truth and cauſe ; let them count upon all manner of
evil to be ſaid of them, Matth. 5, 11. The method commonly taken by .
unreaſonable man, is, to make out with railing what is wanting in truth
and reaſon. . .
First, They taunted this man for his affection to Chriſt ; they ſaid, .
Thou art his diſciple, as if that were reproach enough, and they could ,
not ſay worſe of him. “We ſcorn to be his diſciples, and will leave
that preferment to thee, and ſuch as thou art.” They do what they
can to put Chriſt’s religion in an ill name, and to repreſent the profeſſion
of it as a contemptible, ſcandalous chara&ter. They reviled him. The
vulgar reads it, malediverunt eum—they curſed him ; and what was their
curſe It was this, Be thou his diſciple ; “May ſuch a curſe” (faith St.
Auſtin here) “ever be on us and on our children!” If we take our meaſures
of credit and diſgrace from the ſentiment or clamours rather of a blind
deluded world, we ſhall glory in our shame, and be ashamed of our glory. .
They had no reaſon, to call this man a diſciple of Chriſt, he had neither
ſeen him, or heard him preach, only he had ſpoken favourably of a kind.
neſs he had done him, and this they could not bear.
Secondly, They gloried in their relation to Moſes as their maſter , ,
“We are Moſes’ diſciples, and do not either need or define any other
teacher.” Note, 1. Carnal profeſſors of religion are very apt to truſt
to, and be proud of, the dignities and privileges of their profeſſion, while
they are ſtrangers to the principles and powers of their religion. Theſe
Phariſees had before boaſted of their good parentage, We are Abraham's
Jęed; here of their good education, We are Moſes’ diſciples, as if theſe .
would ſave them. , 2. It is ſad to ſee how much one part of religion is .
oppoſed, under colour of zeal for another part ; there was a perfeół har.
mony between Chriſt and Moſes; Moſes prepared for Chriſt, and Chriſt,
St. JOHN, Ix.
The Cavilling of the Phariſees refuted.
perfeółed Moſes, ſo that they might be diſciples of Moſes, and become
diſciples of Chriſt too; and yet they here put them in oppoſition, nor |
could they have perſecuted Chriſt but under the umbrage of the abuſed |
Thus they who gainſay the doćtrine of free grace, |
value themſelves as promoters of man's duty, We are Moſes’ diſtiples;
name of Moſes.
while, on the other hand, they that cancel the obligation of the law,
value themſelves as the aſſertors of free grace, and as if none were the
† of Jeſus but they, whereas, if we rightly underſtand the matter,
we ſhall ſee God’s grace and man's duty meet together, and kiſs and be.
friend each other. ,- ,
º They gave ſome fort of reaſon for their adhering to Moſes
againſt Chriſt; (v. 2.) “We know that God fpake unto Moſes; as
for this Fellow, we know not whence he is.” But did they not know
... that among other things which God ſpake unto Moſes, this was one,
that they muſt expect another Prophet, and a further revelation of the
mind of God; yet, when our Lord Jeſus, purſuant to what God ſaid to
Moſes, did appear, and gave ſufficient proofs of his being that Prophet,
under pretence of ſticking to the old religion and the eſtabliſhed church,
they not only forfeited, but forſook, their own mercies. In this argu-
ment of theirs, obſerve, -
1. How impertinently they allege, in defence of their enmity to Chriſt,
* that which none of his followers ever denied, “We know that God
ſpake unto Moſes,” and, thanks be to God, we know it too, more
plainly to Moſes than to any other of the prophets; but what then 2
God ſpake to Moſes, and does it therefore follow that Jeſus is an Im-
poſtor : Moſes was a prophet, it is true, and might not Jeſus be a Pro-
phet too Moſes ſpake honourably of Jeſus, (ch. 5, 46.) and Jeſus
ſpake honourably of Moſes; (Luke 6. 29.) they were both faithful in
the ſame houſe of God, Moſes as a ſervant, Chriſt as a Son ; therefore
their pleading Moſes’ divine warrant in oppoſition to Chriſt's, was an
artifice to make unthinking people believe it was as certain that Jeſus
was a falſe Prophet, as that Moſes was a true one ; whereas they were
both true. - -
2. How abſurdly they urge their ignorance of Chriſt, as a reaſon to ||
juſtify their contempt of him 2 4s for this Fellow. Thus ſcornfully do
they ſpeak of the bleſſed Jeſus, as if they did not think it worth while
to charge their memories with a name ſo inconfiderable ; they expreſs
themſelves with as much diſdain of the Shepherd of Iſrael, as if he had
not been worthy to be ſet with the dogs of their flock ; as for this Fellow,
this ſorry Fellow, we know not whence he is. They looked upon them-
łelves to have the key of knowledge, that none muſt preach without a
licenſe firſt had and obtained from them, under the ſeal of their court ;
they expected that all who ſet up for teachers, ſhould apply themſelves
to them, and give them ſatisfaction, which this Jeſus had never done,
never ſo far owned their power as to aſk their leave, and therefore they
concluded him an Intruder, and one that came not in by the door;
they knew not whence, or what, he was, and therefore conclude him a
Sinner; whereas thoſe we know little of, we ſhould judge charitably of ;
but proud and narrow ſouls will think none good but themſelves, and
thoſe that are in their intereſt. It was not long ago, that the Jews had
made the contrary to this, an objection againſt Chriſt; (ch. 7. 27.)
“ We know this Man whence he is, but when Chriſt comes, no man
knows whence he is.” Thus they could with the greateſt aſſurance
either affirm or deny the ſame thing, according as they ſaw it would
ſerve their turn. They knew not whence he was ; and whoſe fault was
that 2 (1.) It is certain that they ought to have inquired; the Meſſiah
was to appear about this time, and it concerned them to look about
them, and examine every indication; but theſe prieſts, like thoſe, Jer.
2, 5, ſaid not, Where is the Lord P. (2.) It is certain, that they might
have known whence he was, might have known, not only, by ſearching
the regiſter, that he was born in Bethlehem ; but, by inquiring into his
doćtrine, miracles, and converſation, they might have known that he was
fent of God, and had better orders, a better commiſſion, and far better
inſtructions, than any they could give him. See the abſurdity of infidelity;
men will not know the doćtrine of Chriſt, becauſe they are reſolved they
will not believe it, and then pretend they do not believe it, becauſe they
do not know it. . Such ignorance and unbelief, which ſupport one an-
other, aggravate one another. -
. (3.) He reaſons with them concerning this matter, and they excommu-
aicate him. *
: [1..] The poor man, finding that he had reaſon on his fide, which they
could not anſwer, grows more bold, and in proſecution of his argument,
ić very cloſe upon them.
First, He wonders at their obſtinate infidelity ; (v. 80.) not at all
Vol. IV. No. 88.
|
1
daunted by their frowns, nor ſhaken by their confidence, he bravely an-
ſwered, “Why, herein is a marvellous thing, the ſtrangeſt inſtance of
wilful ignorance that ever was heard of among men that pretended to
ſenſe, that you know not from whence he is, and yet he has opened mine
eyes.” . Two things he wonders at. - - . . . . . . .
1. That they ſhould be ſtrangers to a Man ſo famous. He that could
open the eyes of the blind, muſt certainly be a conſiderable Man, and
worth taking notice of ; the Phariſees were inquiſitive men; had a large
correſpondence and acquaintanee, thought themſelves the eyes of the
church, and its watchmen, and yet that they ſhould talk, as if they
thought it below them to take cognizance of ſuch a Man as this, and
have converſation with him. this is a ſtrange thing indeed. There are
many who paſs for learned and knowing men, who underſtand buſineſs,
and can talk ſenſe in other things, who yet are ignorant, to a wonder,
of the doćtrine of Chriſt, who have no concern, no not ſo much as a curi-
oſity, to acquaint themſelves with that which the angels desire to look into.
2. That they ſhould queſtion the divine commission of one that had un-
doubtedly wrought a divine miracle, . When they ſaid, We know not
whence he is, they meant, “We know not any proof that his doćtrine
and miniſtry are from heaven;” “Now this is ſtrange,” (ſaith the poor
man,) “ that the miracle wrought upon me has not convinced you, and
put the matter out of doubt; that you, whoſe education and ſtudies give
you advantages above others, of diſcerning the things of God, that you
ſhould thus ſhut your eyes againſt the light.” It is a “marvellous work,
and a wonder, when the wiſdom of the wiſe thus periſheth,'? (Iſa. 29.
14.) that they deny the truth of that which they cannot gainſay the
evidence of. Note, (1.) The unbelief of thoſe who enjoy the means of
knowledge and convićtion, is indeed a marvellous thing, Mark 6. 6.
(2.) Thoſe who have themſelves experienced the power and grace of the
Lord Jeſus, do eſpecially wonder at the wilfulneſs of thoſe who rejećt
him, and, having ſuch good thoughts of him themſelves, are amazed that
others have not ſo too. Had Chriſt opened the eyes of the Phariſees,
they would not have doubted his being a Prophet. -
- Secondly, He argues ſtrongly againſt them, v. 31.33. They had de-
termined concerning Jeſus, that he was not of God, (v. 16.) but was a
Sinner, v. 24. In anſwer to which, the man here proves not only that
he was not a sinner, (v. 31.) but that he was of God, v. 33. He argues
here, 1. With great knowledge. Though he could not read a letter on
the book, he was well acquainted with the ſcripture and the things of
God; he had wanted the ſenſe of ſeeing, yet had well improved that of
hearing, by which faith cometh; yet that would not have ſerved him, if
he had not had an extraordinary preſence of God with him, and ſpecial
aids of his Spirit upon this occaſion. 2. With great zeal for the honour
of Chriſt, whom he could not endure to hear run down, and evil ſpoken
of 3. With great boldngſ, and courage, and undauntedneſs, not terrifi-
ed by the proudeſt of his adverſaries. They that are ambitious of the
favours of God, muſt not be afraid of the frowns of men. “See here”
(ſaith Dr. Whitby) “a blind man, and unlearned, judging more rightly
of divine things than the whole learned council of the Phariſees. Whence
we learn that we are not always to be led by the authority of councils,
popes, or biſhops ; and that it is not abſurd for lay-men, ſometimes to vary
from their opinions; theſe overſeers being ſometimes guilty of great over-
ſights.”
*. the man’s argument may be reduced into form, ſomewhat like
that of David, Pſ. 66. 18, 19. The propoſition in David’s argument is,
If I regard iniquity in my heart, God will not hear me; here it is to the
ſame purport, God heareth not ſinners ; the aſſumption there is, But,
verily God hath heard me; here it is, Verily God hath heard Jeſus, he
hath been honoured with the doing of that which was never done before ;
the concluſion there is to the honour of God, Bleſſed be God; here to
the honour of the Lord Jeſus, He is of God. -
(1.) He lays it down for an undoubted truth, that none but good men,
are the favourites of Heaven; (v. 31.) “Now we know, you know it as
well as I, that God heareth not finners, but if any man be a worſhipper
of God, and does his will, him he heareth. Here,
[1..] The aſſertions, rightly underſtood, are true.
First, Be it ſpoken to the terror of the wicked, God heareth notJºn-
ners, ſuch finners as the Phariſees meant, when they ſaid of Chriſt, He
|
is a ſinner, one that, under the umbrage of God’s name, advanced the
Devil's intereſt. This ſpeaks no diſcouragement to repenting returning
finners, but to thoſe that go on ſtill in their treſpaſſes, that make their
prayers not only confiſtent with, but ſubſervient to, their fins, as the hy-
pocrites do; God will not hear them, he will not own thein, nor give an
anfyer of peace to their prayers. . .
, - . ST. JOHN, IX, Chriſt's Addreſs to the Man that was blind.
Secondly, Be it ſpoken to the comfort of the righteous, that, “if any
man be a worſhipper of God, and does his will, him he heareth. Here |
is, 1. The complete charaćter of a good man; he is one that worships
God, and doeth his will ; he is conſtant in his devotions at ſet times, and re-
gular in his converſation at all times. He is one that makes it his buſi-
meſs to glorify his Creator by the ſolemn adorations of his name, and a
ſincere obedience to his will and law ; both muſt go together, 2. The
unſpeakable comfort of ſuch a man; him God hears; hears his com-
plaints, and relieves him; hears his.appeals, and rights him ; hears his
praiſes, and accepts them ; hears his prayers, and anſwers them, Pſ.
34, 15.
[2.] The application of theſe truths is very pertinent to prove that
he at whoſe word ſuch a divine power was put forth, as cured one born
blind, was not a bad man, but, having manifeſtly ſuch an intereſt in the
holy God, as that he heard him always, (ch. I 1.41, 42.) was certainly
a holy one.
(2.) He magnifies the miracles which Chriſt had wrought to ſtrength- |
en the argument the more ; (v. 82.) “Since the world began, was it
not heard, that any man opened the eyes of one that was born blind.”
This is to ſhew either, [1..] That it was a true miracle, and above the
power of nature; it was never heard that any man by the uſe of natural
means, had cured one that was born blind; no doubt, this man and his
parents had been very inquiſitive into cafes of this nature, whether any
ſuch had been helped, and could hear of none, which enabled him to
ſpeak this with the more aſſurance. Or, [2.] That it was an extraordi-
nary miracle, and beyond the precedents of former miracles; neither
Moſes nor any of the prophets, though they did great things, ever did
ſuch things as this ; wherein divine power asd divine goodneſs ſeem to
ſtrive which ſhould outſhine. Moſes wrought miraculous plagues, but
Chriſt wrought miraculous cures. Note, First, The wondrous works of
the Lord Jeſus were ſuch, as the like had never been done before.
Secondly, It becomes thoſe who have received mercy from God, to mag-
nify the mercies they have received, and to ſpeak honourably of them;
not that thereby glory may redound to themſelves, and they may ſeem to
be extraordinary favourites of heaven but that God may have ſo much
the more glory. * *
(3.) He therefore concludes, If this man were not of God, he could do
nothing, nothing extraordinary, no ſuch thing as this ; and therefore, no
doubt, he is of God, not withſtanding his non-conformity to your tradi-
tions in the buſineſs of the ſabbath-day. Note, What Chriſt did on
earth, ſufficiently demoſtrated what he was in heaven; for if he had not
been ſent of God he could not have wrought ſuch miracles. It is true,
the man of fin comes with lying wonders, but not with real miracles; it
is likewiſe ſuppoſed that a falſe prophet might, by divine permiſſion, give
a ſign or a wonder ; , (Deut. 13. 1, 2.). yet the caſe is ſo put, as that it
would carry with it its own confutation, for it is to enforce a temptation to
ſerve other gods, which was to ſet God against himſelf. It is true like-
wife, many wicked people have, in Chriſt’s name, done many wonderful
works, which does not prove them that wrought them, to be of God,
but him in whoſe name they were wrought. We may each of us know
by this, whether we are of God or no ; /What do we ? What do we for ||
God, for our ſouls, in working out our ſalvation ; what do we more than
others ? . . -
[2.] The Phariſees, finding themſelves unable either to anſwer his
reaſonings, or to bear them, fell foul upon him, and with a great deal
of pride - and paſſion broke off the diſcourſe, v. 34. Here we are
told, - ,
First, What they ſaid; having nothing to reply to his argument, they
refle&ted upon his perſon, Thou wast allogether born in ſºn, and dost thou
teach us * They take that ill, which they had reaſon to take kindly, and
are cut to the heart with rage, by that which ſhould have pricked them
to the heart with repentance. " l
Obſerve, 1. How they deſpiſed him, and what a ſevere cenſure they
paſſed upon him; “Thou wast not only born in sin, as every man is, but
altogether ſo, wholly corrupt, and bearing about with thee in thy body
as well as in thy ſoul the marks of that corruption; thou waſt one whom
nature sligmatized.” Had he ſtill continued blind, it had been barbarous
to upbraid him with it, and from thence to gather that he was more
deeply tainted with ſin than other people; but it was moſt unjuſt to take.
notice of it, now that the cure had not only rolled away the reproach of
his blindneſs, but had ſignalized him as a favourite of Heaven. Some
take it thus ; “Thou haſt been a common beggar, and ſuch are too
often common ſinners, and thou haſt, no doubt, been as bad as any of
them ;” whereas by his diſcourſe he had proved the contrary, and had.
| evidenced a deep tinéture of piety. But when proud imperious Phariſees
reſolve to run a man down, any thing ſhall ſerve for a pretence.
2. How they diſdain, to learn of him, or to receive inſtruction from
| him; Dost thou teach us * A mighty emphaſis muſt be laid here upon
thou and us. “What wilt thou, a filly forry fellow, ignorant and
illiterate, thou haſt not ſeen the light of the ſun a day to an end, a beg-
gar by the way-fide, of the very dregs and refuſe of the town, wilt thou
pretend to teach us, that are the ſages of the law and grandees of the
church, that fit in Moſes’ chair and are maſters in Iſrael ?” Note, Proud.
men ſcorn to be taught, eſpecially by their inferiors, whereas we ſhould
never think ourſelves too old, or too wiſe, or too good, to learn. Thoſe
that have much wealth, would have more ; and why not thoſe that have
| much knowledge And thoſe who are to be valued, by whom we may
improve in learning. What a poor excuſe was this for the Phaliſee's in. ©
fidelity, that it would be a diſparagement to them to be inſtrućted, and
informed, and convinced, by ſuch a filly fellow as this. - - . .
Secondly, What they did ; they cast him out. Some underſtand it only
of a rude and ſcornful diſmiſſion of him from their council-board; they
turned him out of the room by head and ſhoulders, and perhaps ordered
their ſervants to kick him ; they thought it was time to ſend him far
enough, who came ſo near their conſciences : but it ſeems rather to be a
judicial act ; they excommunicated him, it is likely with the higheſt dé.
gree of excommunication, they cut him off from being a member of the
church of Iſrael. , “This poor man” (ſays Dr. Lightfoot) “ was the
firſt confeſſor, as John Baptiſt was the firſt martyr, of the chriſtian church.”
There was alaw made, that if any confeſſed Jeſus to be the Chriſt, he ſhould
be cast out ºf the ſynagogue, v. 22. But this man had only ſaid of Jeſus
that he was a Prophet, was of God ; and yet they ſtretch the law to bring
him under the laſh of it, as if he had confeſſed him to be the Chriſt. To
be juſtly excommunicated and caſt out of a pure church, clave non erran.
tee—when the key commits no error, is a very dreadful thing; for what is
ſo bound on earth, is bound in heaven; but to be caſt out of a corrupt
church, (which it is our duty to go out of,) and that unjuſtly, though
caſt out with an anathema, and all the bug-bear ceremonies of bell, book,
and candle, is what we have no reaſon at all to dread or be aggrieved at.
The curſe caſeleſs shall not come. If they caſt Chriſt's followers out of
their ſynagogues, as he foretells, (ch, 16. 2.) there is no harm done when
they are become ſynagogues of Satan.
33. Jeſus heard that they had caſt him out 3. and when
he had found him, he ſaid unto him, Doſt thou believe on
f
the Son of God 36. He anſwered and ſaid, Who is he,
Lord, that I might believe on him # 37. And Jeſus ſaid
unto him, Thou haft both ſeen him, and it is he that
talketh with thee. 38. And he ſaid, Lord, I believe. And
he worſhipped him.
In theſe verſes, we may obſerve, r l }
I. The tender care which our Lord Jeſus took of this poor map ;
(v. 35.) “When Jeſus heard that they had caſt him out,” (for it is
likely the town rang of it, and every body. cried out ſhame upon them
for it,) then he found him, which implies his ſeeking him and looking af.
ter him, that he might encourage and comfort him, 1. Becauſe he had.
i to the beſt of his knowledge, ſpoken ſo very well, ſo bravely, fo boldly,
| in defence of the Lord Jeſus. Note, Jeſus Chriſt will be ſure to ſtand
by his witneſſes, and own thoſe that own him and his truth and ways
Earthly princes neither do, nor can, take cognizance of all that vindicate
them and their government and adminiſtration; but our Lord Jeſus
knows and obſerves all the faithful teſtimonies we bear to him at any
time, and a book of remembrance is written, and it, ſhall redound not
only to our credit hereafter, but our comfort now. 2. Becauſe the Pha-
riſees had caſt him out, and abuſed him. Beſide the common regard
which the righteous Judge of the world has to thoſe who ſuffer ... sº
fully, (Pſ. 103-6.) there is a particular notice taken of thoſe that #.
in the cauſe of Chriſt and for the teſtimony of a good conſcience. Here
was...ºne Poor man ſuffering for Chriſt, and he took care that as his
“afflictions abounded, his conſolations ſhould much more abound.” Note
(1.) Though perſecutors may exclude good men from their communion.
yet they cannot exclude them from communion with Chriſt, nor º
them out of the way of his viſits. Happy they who have a Friend that
men cannot debar them from 1 (2.) Jeſus Chriſt will graciouſly find and
| take up thoſe who for his ſake are unjuſtly reječted * caſt º: § º -
ST. JOHN, IX.
Chriſt’s Addreſs to the Pilariſees.
He will be a Hiding-Place to his out-caſts, and appear, to the joy of
thoſe whom their brethren hated and caſt out. -
II. The comfortable converſe Chriſt had with him, wherein he brings
him acquainted with the Conſolation of Iſrael. He had well improved
the knowledge he had, and now Chriſt gives him further inſtruction;
for the that is faithful in a little, ſhall be intruſted with more, Matth.
| 3. i2. ' ' ' ' ' l g
1. Our Lord Jeſus examinés his faith; “ Doſt thou believe on the Son
of God? Doſt thou give credit to the promiſes of the Meſfiah 2 Doſt
thou expe&t his coming, and art thou ready to receive and embrace him
when he is manifeſted to thee º’’ This was that faith of the Son of God
which they lived by, who lived before his manifeſtation. Obſerve, (1.)
The Meſſiah is here called the Son of God, and ſo the Jews had learned
to call him from the prophecies, Pſ. 2. 7.—89. 27. See ch. 1. 49.
Thou art the Son of God, that is, the true Meſfiah. They that expected
the temporal kingdom of the Meſfiah, delighted rather in calling him the
Son of David, which gave more countenance to that expectation, Matth.
22.42. But Chriſt, that he might give us an idea of his kingdom, as
purely ſpiritual and divine, calls himſelf the Son of God, and rather Son
of man in general, than of David in particular. (2.) The defires and
expectations of the Meſfiah, which the Old Teſtament ſaints had, guided
by, and grounded upon, the promiſe, were graciouſly interpreted and
accepted as their believing on the Son of God. This faith Chriſt here
inquires after ; Doſt thou believe P Note, The great thing which is now
required of us, (1 John 3. 23.) and will ſhortly be inquired after con-
cerning us, is, our believing on the Son of God, and by this we muſt
Itand or fall for ever. g
2. The poor man folicitouſly inquires concerning the Meffiah he was
to believe in, profeſſing his readineſs to embrace him, and cloſe with him ;
(v. 36.) “Who is he, Lord, that I might believe on him " (1.) Some
think he did know that Jeſus, who cured him, was the Son of God, but
did not know which was Jeſus, and therefore, ſuppoſing this that talked
with him to be a follower of Jeſus, deſired him to do him the favour to
dire&t him to him ; not that he might ſatisfy his curioſity with the fight.
of him, but that he might the more firmly believe in him, and profeſs his
faith, and know whom he had believed. See Cant, 5.6, 7.-3. 2, 3. It
is Chriſt only that can direét us to himſelf. (2.) Others think he did
know that this Perſon who talked with him, was Jeſus, the ſame that
cured him, whom he believed a great and good Man and a Prophet, but
did not yet know that he was, or was to be, the Son of God, and the
true Meſfiah. “ Lord, I believe there is a Chriſt to come ; thou who
haſt given me bodily fight, tell me, O tell me, who and where this Son
of God is.” Chriſt’s queſtion intimated that the Meſfiah was come, and
was now among them, which he preſently takes the hint of, and aſks,
Where is he, Lord * The queſtion was rational and juſt ; Who is he,
Lord, that I might believe on him 2 For how could he believe in one of
whom he had not heard ; the work of miniſters is to tell us who the Son
of God is, that we may believe on him, ch. 20, 31.
3. Our Lord Jeſus graciouſly reveals himſelf to him as that Son of
God, on whom he muſt believe ; (v. 37.) “Thou haſt both ſeen him,
and it is he that talketh with thee.” Thou needeſt not go far to find
out the Son of God, Behold the l'ord is nigh thee. We do not find that
Chriſt did thus expreſsly, and in ſo many words, reveal himſelf to any
other, as to this man here, and to the woman of Samaria, I that ſpeak
wnto thee am he , he left others to find out by arguments who he was,
but to theſe weak and fooliſh things of the world he choſe to manifeſt
himſelf, ſo as not to the wiſe and prudent.
Chriſt here deſcribes himſelf to this man by two things, which expreſs
his great favour to him. - 4. t
(i.) Thou hast ſeen him ; and he was much indebted to the Lord
Jeſus for opening his eyes, that he might ſee him. Now he was made
fenſible, more than ever, what an unſpeakable mercy it was to be cured
of his blindneſs, that he might ſee the Son of God, a fight which rejoiced
his heart more than that of the light of this world. Note, The greateſt
comfort of bodily eyeſight, is, its ſerviceableneſs to our faith and the in-
tereſt of our ſouls. How contentedly might this man have returned to
his former blindneſs, like old Simeon, now that his eyes had ſeen God’s
ſalvation / If we apply it to the opening of the eyes of the mind, it inti-
mates that ſpiritual fight is given principally for this end, that we may
ſee Chriſt, 2 Cor. 4.6. Can we ſay that by faith we have ſeen Chriſt,
ſeen him in his beauty and glory, in his ability and willingneſs to ſave, ſo
ſeen him as to be ſatisfied concerning him, to be ſatisfied in him * Let us
give him the praiſe, who opened our eyes. g
(2.) It is he that talkeih with thee; and he was indebted to Chriſt for
condeſcending to do this. He was not only favoured with a fight of
Chriſt, but was admitted into fellowſhip and communion with him. Great
princes are willing to be ſeen by thoſe whom yet they will not vouchſafe
to talk with. But Chriſt, by his word and Spirit, talks with thoſe whoſe.
defires are toward him, and in talking with them manifeſts himſelf to
them, as he did to the two diſciples, when he talked their hearts warm,
Luke 24, 32. Obſerve, This poor man was ſolicitouſly inquiring after
the Saviour, when at the ſame time he ſaw him, and was talking with
him. . Note, Jeſus Chriſt is often nearer the ſouls that ſeek him, than
they themſelves are aware of. Doubting chriſtians are ſometimes ſaying,
Where is the Lord 2 and fearing that they are caſt out from his fight,
when at the ſame time it is he that talks with them, and puts strength into
them. ... • *
4. The poor man readily entertains this ſurpriſing revelation, and, in
* of joy and wonder, he ſaid, Lord, I believe, and he worshipped
!?772. º -
(1.) He profeſſed his faith in Chriſt; Lord, I believe thee to be the
Son of God. He would not diſpute any thing that he ſaid, who had
ſhewed ſuch mercy to him, and wrought ſuch a miracle for him, nor
doubt of the truth of a doćtrine which was confirmed by ſuch figns. Be-
lieving with the heart, he thus confeſſes with the mouth ; and now the
bruiſed reed was become a cedar. - s .-
(2.) He paid his homage to him. He worshipped him, not only gave
him the civil reſpect due to a great Man, and the acknowledgments
owing to a kind Benefactor, but herein gave him divine honour, and
worſhipped him as the Son of God manifeſted in the fleſh. None but
God is to be worſhipped ; ſo that in worſhipping Jeſus, he owned
him to be God... Note, True faith will ſhew itſelf in a humble adora-
tion of the Lord Jeſus. They who believe in him, will ſee all the reaſon
in the world to worſhip him. We never read any more of this man ;
but, ſ is very likely, from henceforth he became a conſtant follower of
Chriſt. • .
39. And Jeſus ſaid, For judgment I am come into this
world: that they which ſee not, might ſee ; and that they
which ſee, might be made blind. 40. And ſome of the
Phariſees which were with him, heard theſe words, and
ſaid unto him, Are we blind alſo : 41. Jeſus ſaid unto
them, If ye were blind, ye ſhould have no fin : but now
ye ſay, We ſee; therefore your fin remaineth.
Chriſt, having ſpoken comfort to the poor man that was perſecuted,
here ſpeaks convićtion to his perſecutors, a ſpecimen of the diſtributions
of trouble and rest at the great day, 2 Theſſ. J. 6, 7, , Probably, this
was not immediately after his diſcourſe with the man, but he took the
next opportunity that offered itſelf, to addreſs the Phariſees.
I. Here is the account Chriſt gives of his defign in coming into the
world; (v. 89.) “ For judgment I am come to order and adminiſter the
| great affairs of the Kingdom of God among men, and am inveſted with a
judicial power in order thereunto, to be executed in conformity to the
wiſe counſels of God, and in purſuance of them.” What Chriſt ſpake,
he ſpake not as a Preacher in the pulpit, but as a King upon the throne,
and a Judge upon the bench. His buſineſs into the world was great, he
came to keep the affizes and general gaol-delivery ; he came for judgment,
that is, 1. To preach a doćtrine and a law which would try men, and
effectually diſcover and distinguish them, and would be completcy, fitted,
in all reſpects, to be the rule of government now, and of judgment ſhortly.
2. To put a difference between men, by revealing the thoughts of many
hearts, and laying open men's true charaćters, by this one teſt, whether
they were well or ill affected to him. 3. To change the face of govern-
ment in his church, to aboliſh the Jewiſh economy, to take down that
fabric, which, though erected for the time by the hand of God himſelf,
yet by traćt of time was antiquated, and by the incurable corruptions of
the managers of it was become rotten aad dangerous, and to a erect a
new building by another model, to inſtitute new ordinances and offices,
to abrogate judaiſm and enaët Chriſtianity ; for this judgment he came
into the world, and it was a great revolution.
This great truth he explains by a metaphor borrowed from the miracle
he had lately wrought. That “they which ſee not, might ſee, and that
they which ſee, might be made blind.” Such a difference of Chriſt's
coming is often ſpoken of ; to ſome his goſpel is a favour of life unto
life, to others of death unto death. .
*
St. JoHN, X.
(1.) This is applicable to nations and people, that the Gentiles, who
had long been deſtitute of the light of divine revelation, might ſee it ; ;
and the Jews, who had long enjoyed it, might have the things of their
peace hid from their eyes, Hoſ. 1. 10–2. 23. The Gentiles ſee a
great light, while blindneſs is happened unto Iſrael, and their eyes are
darkened. . . . . . -
(2.) To particular perſons. Chriſt came into the world, [1] In-
tentionally and defignedly to give ſight to them that were ſpiritually
blind; by his word to reveal the object, and by his Spirit to heal the
organ, that many precious ſouls might be turned from darkngſ to light.
He came for judgment, that is, to ſet thoſe at liberty from their dark pri-
fon, that were willing to be releaſed, Iſa. 61. 1. [2.] Eventually, and
in the iſſue, that thoſe who ſee, might be made blind ; that thoſe who have
a high conceit of their own wiſdom, and ſet up that in contradićtion to
divine revelation, might be ſealed up in ignorance and infidelity. The
preaching of the croſs was fooliſhneſs, and an infatuating thing to them,
who by wiſdom “ knew not God, Christ came into the world for this
judgment,” to adminiſter the affairs of a ſpiritual kingdom feated in |
Whereas in the Jewiſh church, the bleſſings and judg- ||
ments of God’s government were moſtly temporal, now the method of |
adminiſtration ſhould be changed; and as the good ſubjećts of his king- |
men’s minds.
dom ſhould be bleſſed with ſpiritual bleſfings in heavenly things, ſuch as
ariſe from a due illumination of the mind, ſo the rebels ſhould be puniſhed
with ſpiritual plagues, not war, famine, and peſtilence, as formerly, but
ſuch as artſe from a judicial infatuation, hardneſs of heart, terror of con-
ſcience, ſtrong delufions, vile affections. In this way Chriſt will judge
between cattle and cattle, Ezek. 39. 17. +.
II. Here is the Phariſees’ cavil at this. They were with him, not
definous to learn any good from him, but to form evil againſt him ; and
they ſaid, Are we blind alſo 2 When Chriſt ſaid that they who ſaw, ſhould
by his coming be made blind, they apprehended that he meant them who
were the ſeers of the people, and valued themſelves on their insight and
foresight. “Now,” ſay they, “we know that the common people are
blind; but are we blind alſo 2 What we ? The rabbins, the doćtors, the
learned in the laws, the graduates in the ſchools, are we blind too º'
This is ſcandalum magnatum—a libel on the great. Note, Frequently
thoſe that need reproof moſt, and deſerve it beſt, though they have wit
enough to diſcern a tacitone, have not grace enough to bear a just one.
Theſe Phariſees took this reproof for a reproach, as thoſe lawyers,
(Luke 11.45.), “Are we blind alſo 2 Dareſt thou ſay that we are
blind, whoſe judgment every one has ſuch a veneration for, values, and veils
to 2° Note, Nothing fortifies men’s corrupt hearts more againſt the con-
vićtions of the word, nor more effectually repels them, than the good
opinion, eſpecially if it be a high opinion, which others have of them ; as
if all that had gained applauſe with men, muſt needs obtain acceptance
with God, than which nothing is more falſe and deceitful, for God ſees
not as man ſees. -
III. Here is Chriſt’s anſwer to this cavil, which, if it did not convince
them, yet ſilenced them; “If ye were blind, ye ſhould have no fin ; but
now ye ſay, We ſee, therefore your fin remaineth.” They gloried in
it, that they were not blind, as the common people, were not ſo credulous
and manageable as they, but would ſee with their own eyes, having abili-
ties, as they thought, ſufficient for their own condućt, ſo that they needed
not any body to lead them. This very thing which they gloried in,
Chriſt here tells them, was their ſhame and ruin. For, - -
1. If ye were blind, ye should have no sin. (1.) “If ye had been
really ignorant, your fin had not been ſo deeply aggravated, nor ſhould
ye have had ſo much fin to anſwer for, as now ye have. If ye were
blind, as the poor Gentiles are, and many of your own poor ſubjećts,
from whom ye have taken the key of knowledge, ye ſhould have had
comparatively no sin.” The times of ignorance God winked at ; invin-
cible ignorance, though it does not juſtify fin, excuſes it, and leſſens the
guilt. It will be more tolerable with thoſe that periſh for lack of viſion,
than for thoſe that rebel against the light. º “If ye had been ſen-
fible of your own blindneſs, if when ye would ſee nothing elſe, ye could
have ſeen the need of one to lead you, ye would ſoon have accepted
Chriſt as your Guide, and then ye would have had no sin, ye would have
ſubmitted to an evangelical righteouſneſs, and have been put into a
juſtified ſtate.” Note, Thoſe that are convinced of their diſeaſe, are in
a fair way to be cured, for there is not a greater hinderance to the ſalva-
tion of ſouls than ſelf-ſufficiency. -
2. “But now ye ſay, We ſee : now that ye have knowledge, and are
inſtructed out of the law, your finishighly aggravated; and now that ye.
have a conceit of that knowledge, and think ye ſee your way better than
The good Shepherd.
any body can ſhew it you, therefore your sin remains, your caſe is deſ.
perate, and your diſeaſe incurable.” And as thoſe are moſt blind, who
will not ſee, ſo their blindneſs is moſt dangerous, who fancy they do ſee.
No patients are ſo hardly managed as thoſe in a frenzy, who ſay that
they are well, and nothing ails them. The fin of thoſe who are ſelf-
conceited and ſelf-confident, remains, for they rejećt the goſpel of grace,
and therefore the guilt of their fin remains unpardoned, and they forfeit
the Spirit of grace, and therefore the power of their fin remains un-
broken. Seest thou a man wiſe in his own conceit * Heareſt thou the Pha-
riſees ſay, We ſee 2 There is more hope of a fool, of a publican and a har-
lot, than of ſuch. . >
} CHAP. x.
In this chapter, we have, I. Christ’s parabolical diſcourſe concerning him-
Jelſ, as the Door of the sheep, and the Shepherd of the sheep, v. 1...18.
II. The various ſentiments of people upon it, v. 19.21. III. The
diſpute Christ had with the Jews in the temple at the feast of dedication,
v. 22.39. IV. His departure into the country thereupon, v. 40...42.
1. Vº. ſay unto you, He that entereth not by the
door into the ſheep-fold, but climbeth up ſome
other way, the ſame is a thief and a robber. 2. But he
that entereth in by the door, is the ſhepherd of the ſheep.
3. To him the porter openeth : and the ſheep hear his
voice: and he calleth his own ſheep by name, and leadeth
them out. 4. And when he putteth forth his own ſheep,
he goeth before them, and the ſheep follow him: for they
know his voice. 5. And a ſtranger will they not follow,
but will flee from him : for they know not the voice of
ſtrangers. 6. This parable ſpake Jeſus unto them : but
they underſtood not what things they were which he
ſpake unto them. 7. Then ſaid Jeſus unto them again,
Verily verily I ſay unto you, I am the door of the ſheep.
8. All that ever came before me, are thieves and rob-
bers: but the ſheep did not hear them. 9. I am the door :
by me if any man enter in, he ſhall be ſaved, and ſhall go
in and out, and find paſture. 20. The thief cometh not,
but for to ſteal, and to kill, and to deſtroy : I am come
that they might have life, and that they might have it
more abundantly. 11; I am the good ſhepherd: the good
ſhepherd giveth his life for the ſheep. 12. But he that is
a hireling, and not the ſhepherd, whoſe own the ſheep are:
not, ſeeth the wolf coming, and leaveth the ſheep, and
fleeth : and the wolf catcheth them, and ſcattereth the
ſheep. 13. The hireling fleeth, becauſe he is a hireling,
and careth not for the ſheep. 14. I am the good ſhepherd,
and know my ſheep, and am known of mine. 15. As the
Father knoweth me, even ſo know I the Father: and I lay
down my life for the ſheep. 16. And other ſheep I have,
which are not of this fold: them alſo I muſt bring, and
they ſhall hear my voice: and there ſhall be one fold, and
one ſhepherd. 17. Therefore doth my Father love me,
becauſe I lay down my life, that I might take it again. 18.
No man taketh it from me, but I lay it down of myſelf:
I have power to lay it down, and I have power to take it
again. This commandment have I received of my Father.
It is not certain whether this diſcourſe was at the feast of dedication.
in the winter, (ſpoken of v. 22.) which may be taken as the date,
not only of what follows, but of what goes before; (that which coun.
tenances this, is, that Chriſt, in his diſcourſe there, carries on the meta-
phor of the ſheep, (v. 26, 27.) from whence it, ſeems that that diſcourſe.
and this were at the ſame time;) or whether this was a continuation of:
his parley with the Phariſees, in the cloſe of the foregoing chapter. The
ST, JOHN,x.
The good Shepherd.
Phariſees ſupported themſelves in their oppoſition to Chriſt with this
principle, that they were the pastors of the church, and that Jeſus, having
no commiſſion from them, was an Intruder and an Impoſtor, and there.
fore the people were bound in duty to ſtick to them againſt him. In op-
poſition to this, Chriſt here deſcribes who were theJalſe ſhepherds, and |
who the true, leaving them to infer what they were. ". 2 .
I. Here is the parable or fimilitude propoſed; (v. 1..5.) it is bor.
rowed from the cuſtom of that country, in the management of their ſheep.
Similitudes, uſed for the illuſtration of divine truths, ſhould be taken
from thoſe things that are moſt familiar and common, that the things of
God be not clouded by that which ſhould clear them. The preface to
this diſcourſe is ſolemn, Verily verily I ſay unto you—Amen, Amen.
This vehement affeveration ſpeaks the certainty and weight of what he
ſaid ; we find Amen doubled in the church’s praiſes and prayers, Pſ.
4.1. 13.−72, 19.-89, 52. If we would have our Amens accepted in
heaven, let Chriſt’s Amens be prevailing on earth ; his repeated Amens.
In the parable we have, . . . . -
1. The evidence of a thief and a robber, that comes to do miſchief to
the flock, and damage to the owner, v. 1. He enters not by the door, as
having no lawful cauſe of entry, but climbs up ſome other way, at a win-
dow, or ſome breach in the wall. How induſtrious are wicked people to
do miſchief What plots will they lay, what pains will they take, what
hazards will they run, in their wicked purſuits This ſhould ſhame us
out of our ſlothfulneſs and cowardice in the ſervice of God. *
2. The charaćter that diſtinguiſhes the rightful owner, who has a pro-
priety in the ſheep, and a care for them; He enters in by the door, as one
having authority ; , (v. 2.) and he comes to do them ſome good office or
other, to bind up that which is broken, and strengthen that which is ſick,
Ezek. 34. 16. Sheep need man’s care, and, in return for it, are ſer-
viceable to man; (I Cor. 9. 7.) they clothe and feed thoſe by whom
they are coted and fed. - - *
3. The ready entrance that the shepherd finds; (v. 3.) To him th
porter openeth. Anciently they had their ſheep-folds within the outer
gates of their houſes, for the greater ſafety of their flocks, ſo that none
could come to them the right way, but ſuch as the porter opened to, or
the maſter of the houſe gave the keys to. -
4. The care he takes, and the proviſion he makes for his ſheep; The
sheep hear his voice, when he ſpeaks familiarly to them, when they come
into the fold, as men now do to their dogs and horſes; and, which is
more, he calls his own sheep by name, ſo exact is the notice he takes of
them, the account he keeps of them ; and he leads them out from the
fold to the green paſtures; and (v. 4, 5.) when he turns them out to graze,
he does not drive them, but (ſuch was the cuſtom in thoſe times) he
goes before them, to prevent any miſchief or danger that might meet
them, and they being uſed to it, follow him, and are ſafe.
5. The ſtrange attendance of the ſheep upon the ſhepherd; They
know his voice, ſo as to diſcern his mind by it, and to diſtinguiſh it from
that of a ſtranger; (for the ow knows his owner, Iſa. 1.3.) and a stranger
will they not follow, but, as ſuſpecting ſome ill defign, will flee from him,
not knowing his voice, but that it is not the voice of their own ſhepherd.
This is the parable; we have the key to it, Ezek. 34. 31. Te my flock
are men, and I am your God, - • •
Let us obſerve ſomething from the parable itſelf.
(1.) That good men are fitly compared to ſheep. Men, as creatures
depending on their Creator, are called the ſheep of his paſture. Good
men, as new creatures, have the good qualities of ſheep, harmleſs and ‘in- |
offenſive as ſheep ; meek and quiet, without noiſe; patient as ſheep under
the hand both of the ſhearer and of the butcher; uſeful and profitable,
tame and tractable, to the ſhepherd, and ſociable one with another, and
much uſed in ſacrifices.
%) The church of God in the world is a ſheep-fold, into which the
children of God that were ſcattered abroad, are gathered together,
(ch. 11, 52.) and in which they are united and incorporated ; it is a
good fold; Ezek. 34. 14. See Mic. 2. 12. This fold is well fortified,
for God himſelf is as a wººl offire about it, Zech. 2, 5, , , , , ,
(3.) This ſheep-fold lies much expoſed to thieves and robbers; crafty
ſeducers that debauch and deceive, and cruel, perſecutors that deſtroy
and devour, grievous wolves, A&ts 20, 29.
from them, that they might periſh for lack of it. Wolves in ſheep’s.
clothing, Matth. 7. 16. - - .
(4.) The great Shepherd of the ſheep takes wonderful care of the
flock and of all that belong to it. God is the great Shepherd, Pſ.
23.1,–80. 1. He knows them that are his, calls them by name, marks,
Vol. IV. No. 88. * - -
Thieves that would steal,
Chriſt’s ſheep from him, to ſacrifice them to devils, or ſteal their food.
|
l
them for himſelf, leads them out to fat paſtures, makes them both feed
and reſt there ; ſpeaks comfortably to them,-guards them by his provi- .
dence, guides them by his Spirit and word, and goes before them, to ſet
them in the way of his ſteps. * * º . .
(5.) The under-ſhepherds, who are intruſted to feed the flock of
God, ought to be careful and faithful in the diſcharge of that truſt ;
magiſtrates muſt defend them, and protećt and advance all their ſecular
intereſts; miniſters muſt ſerve them in their ſpiritual intereſts, muſt feed
their ſouls with the word of God faithfully opened and applied, and with

| door open, for paſſage and communication.
| wiles, and to diſcern between good and evil. . . -
| robbers, and ſuch as are not fit to be admitted.
goſpel-ordinances duly adminiſtered, taking the overſight of them; they
muſt enter by the door of a regular ordination, and to ſuch the porter will
open ; the Spirit of Chriſt will ſet before them an open door, give them
authority in the church, and affilrance in their own boſoms. They muſt
know the members of their flocks by name, and watch over them; muſt
lead them into the paſtures of public ordinances, preſide among them, be
their mouth to God, and God’s to them ; and in their converſation muſt
be examples to the believers. ... ' - -
v (6.) Thoſe who are truly the ſheep of Chriſt, will be very obſervant
of their Shepherd, and very cautious and ſhy of ſtrangers. [1..] They
follow their Shepherd, for they know his voice, having both a diſcerning
ear, and an obedient heart, [2.] They flee from a ſtranger, and dread
following him, becauſe they know not his voice. It is dangerous fol-
lewing thoſe in whom we diſcern not the voice of Chriſt, and who would
draw us from faith in him to fancies concerning him. And they who have
experienced the power and efficacy of divine truths upon their ſouls, and
favour and reliſh of them, have a ſtrange ſagacity to diſcover Satan’s
II. The Jews' ignorance of the drift and meaning of this diſcourſe;
(v. 6.) Jeſus ſpake this parable to them, this figurative, but wiſe, elegant,
and inſtructive diſcourſe, “but they underſtood not what the things
were which he ſpake unto them ;” were not aware whom he meant by
|| the thieves and robbers, and whom by the good Shepherd. It is the fin
and ſhame of many who hear the word of Chriſt, that they do not un-
derſtand it, and they do not becauſe they will not, and becauſe they will
mis-understand it. They have no acquaintance with, dor taſte of, the
things themſelves, and therefore do not underſtand the parables and com-
pariſions with which they are illuſtrated. The Phariſees had a great
conceit of their own knowledge, and could not bear that it ſhould be
queſtioned, and yet they had not ſenſe enough to understand the things
that Jeſus ſpake of; they were above their capacity. Frequently the
greateſt pretenders to knowledge are moſt ignorant in the things of
God. - *
III. Chriſt’s explication of this parable, opening the particulars of it
fully. Whatever difficulties there may be in the ſayings of the Lord
Jeſus, we ſhall find him ready to explain himſelf, if we be but willing to
underſtand him. We ſhall find one ſcripture expounding another, and
the bleſſed Spirit interpreter to the bleſſed Jeſus. . .
Chriſt, in the parable, had diſtinguiſhed the ſhepherd from the robber
by this, that he enters in by the door. Now, in the explication of the
parable, he makes himſelf to be both the Door by which the ſhepherd.
enters, and the Shepherd that enters in by the door. Though it may
be a ſoleciſm in rhetoric, to make the ſame perſon... to be both the door
and the shepherd, it is no ſoleciſm in divinity, to make Chriſt to have
his authority from himſelf, as he has life in himſelf; and himſ&f to enter
by his own blood, as the Door, into the holy-place. ... is * -
I. Chriſt is the Door. This he ſaith to them who pretended to ſeek
for righteouſneſs, but, like the Sodomites, wearied themſelves to find
the door, where it was not to be found. He ſaith it to the Jews, who
would be thought God’s, only ſheep, and to the Phariſees, who would
be thought their only ſhepherds; I am the Door of the ſheep-fold; the
Door of the church... (1.) He is as a door shut to keep out thieves and
The shutting of the
door is the ſecuring of the houſe; and what greater ſecurity has the
church of God: than the interpoſal of the Lord Jeſus, and his wiſdom,
power, and goodneſs, betwixt it and all its enemies 2 (2.) He is as a
º [1..] By Chriſt, as the
Door, we have our firſt admiſſion into the flock of God, ch. 14. 6.
[2.]. We go in and out in a religious converſation, aſſiſted by him, ac-
cepted in him ; walking up and down in his name, Zech. IO. 12. [3.]
By him God comes to his church, vifits it, and communicates himſelf to
it. [4.] By him, as the Door, the ſheep are at laſt admitted into the
heavenly kingdom, Matth. 25. 34. More particularly,
Airst, Chriſt is the Door of the sheep-fold, ſo that none who come not
in by him, are to be accounted: pastors, but (according to the rule laid.
- - 7 P -
down, º. 1.) thieves and rabbers ;.. (though they pretended to be shep-
Åerds ;) but, the sheep did not hear them. This refers to all.thoſe that
had the charaćter of. ſhepherds in Iſrael, whether magiſtrates or miniſters,
that exerciſed their office without any regard to the Meſſiah, or any
**** of him than what were ſuggeſted by their own carnal
1 Intereſt, , , - -
Obſerve, 1. The charaćter given of them ; they are thieves and rob-
hers; § 8.) all that went before him, not in time, many of them were
faithful ſhepherds, but all that anticipated his commiſſion, and went before
he ſent them, (Jer, 23. 21.) that aſſumed a precedency and ſuperiority
above him, as the antichriſt is ſaid to exalt himſelf; 2 Theſſ. 2.4. “The
Scribes, and Pharaſees, and chief prieſts, all, even as many as have come
before me, that have endeavoured to foreſtall my intereſt, and to prevent
my gaining any room in the minds of people, by prepoſſeſſing them with
prejudices againſt me, they are thieves and robbers, and ſteal thoſe
hearts which they have no title to, defrauding the right owner of his pro-
perty.” They condemned our Saviour as a thief and robber, becauſe he
did not come in by them as the door, nor take out a licenſe from them :
but he ſhews that they ought to have received their commiſfion from
thim, and to have been admitted by him, and to have come after him, which
becauſe they did not, but ſtepped before him, they were thieves and rob.
bers. They would not come in as his diſciples, and therefore were con-
demned as uſurpers, and their pretended commiſſions vacated and ſuper-
feded. Note, Rivals with Chriſt are robbers of his church, however
they pretend to be shepherds, may shepherds of skepherds. -
2. The care taken to preſerve the ſheep from them, but the sheep did
not hear them. Thoſe that had a true favour of piety, that were ſpiri-
tual and heavenly, and fincerely devoted to God and godlineſs, could by
no means approve of the traditions of the elders, nor reliſh their formali-
ties. Chriſt’s diſciples, without any particular inſtrućtions from their
Maſter, made no conſcience of eating with unwaſhing hands, or plucking
the ears of corn on the ſabbath-day; for nothing is more oppoſite to
true chriſtianity than Phariſaiſm is ; nor anything more diſreliſhing to a
foul truly devout than their hypocritical devotions. -
Secondly, Chriſt is the Door of the sheep; (v. 9.) By me, (3 spas—
through me as the Door) if any man enter into the sheep-fold as one of
the fold, he shall be ſaved; ſhall not only be ſafe from thieves and rob-
bers, but he ſhall be happy, he shall go in and out.
Here are, 1. Plain dire&tions how to come into the fold; we muſt
come in by Jeſus Christ as the Door. By faith in him as the great Me-
diator between God and man, we come into covenant and communion |
with God. There is no entering into God’s church but by coming into
Chriſt’s church ; nor are any looked upon as members of the kingdom
of God among men but thoſe that are willing to ſubmit to the grace and
government of the Redeemer. We muſt now enter by the door of faith,
(A&ts 14, 27.), ſince the door of innocency is ſhut againſt us, and that
paſs become unpaſſable, Gen. 3. 24. -
2. Precious promiſes to thoſe that obſerve this dire&tion :
(1.) They shall be ſaved hereafter ; that is the privilege of their home ;
theſe ſheep ſhall be ſaved from being distrained and impounded by divine
juſtice for treſpaſs done, ſatisfaction being made for the damage by their
great Shepherd; ſaved from being a prey to the roaring lion; they ſhall
be for ever happy. - *. -
(2.) In the mean time they ſhall go in and out, and find pasture ; that
is the privilege of their way. They ſhall have their converſation in the
world by the grace of Chriſt, ſhall be in his fold as a man at his own.
houſe, where he has free ingreſs, egreſs, and regreſs. True believers are
at home in Chriſt; when they go out, they are not shut out as ſtrangers,
but have liberty to come in again; when they come in, they come in,
they are not shut in as treſpaſſers, but have liberty to go out. They go
out to the field in the morning, they come in to the fold at night ; and
in both the Shepherd leads and keeps them, and they find pasture in
both ; graſs in the field, fodder in the fold. In public, in private, they
have the word of God to converſe with, by which their ſpiritual life is
ſupported and nouriſhed, and out of which their gracious defires are ſa-
tisfied; they are repleniſhed with the goodneſs of God’s houſe.
2. Chriſt is the Shepherd, v. 10, &c. He was propheſied of under the
Old Teſtament as a Shepherd, Iſa. 40. 11. Ezek. 34. 23.—37. 24.
Zech. 13. 7. In the New Teſtament he is ſpoken of as the great Shep-
herd, (Heb. 13. 20.) the chief Shepherd, (1 Pet. 5. 4.) the Shepherd
and Bishop of our ſouls, 1 Pet. 2.25. God our great Owner, the ſheep of
whoſe paſture we are by creation, has conſtituted his Son Jeſus to be our
Shepherd; and here again and again he owns the relation. He has all
that care of his church, and every believer, that a good ſhepherd has of
'...' *. º *... " * * ..." ST. JOHN, X.
| life dear to him, in compariſon with their ſalvation.
The good Shepherd,
his flock; and expe&ts all that attendance and obſervance from the church
and every believer, that the ſhepherds in thoſe countries had from their
flocks.. ." , ; -
(1.) Chriſt is a Shepherd, and not as the thief, not as thoſe that cameº
not in by the door. Obſerve, - º
[1..] The miſthievous defign of the thief; (p. 10.) The thief cometh
not with any good intent, but to steal, and to kill, and to destroy. First,
Thoſe whom they ſteal, whoſe hearts and affections they ſteal from Chriſt
and bis paſtures, they kill and destroy ſpiritually ; for the hereftes they
privily bring in, are damnable. Deceivers of ſouls are murderers of
fouls. They that steal away the ſcripture by keeping it in an unknown
tongue, ſteal away the ſacraments by maiming them and altering the pro-
perty of them, that ſteal away Chriſt's ordinances to put their own in-
ventions in the room of them, they kill and destroy ; ignorance and ido-
latry are deſtrućtive things. Secondly, Thoſe whom they cannot steal,
whom they can neither lead, drive, nor carry away, from the flock of
Chriſt, they aim by perſecutions and maſſacres to kill and destroy cor-
porally. He that will not ſuffer himſelf to be robbed, is in danger to
be ſlain. *
[2.] The gracious defign of the shepherd ; he is come, *
First, To give life to the sheep. In oppoſition to the deſign of the
Phariſees; Chriſt faith, I am come among men, 1. That they might have
life. He came to put life into the flock, the church in general, which
had ſeemed rather like a valley full of dry bones than like a paſture co-
vered over with flocks. Chriſt came to vindicate divine truths, to pu-
rify divine ordinances, to redreſs grievances, and to revive dying zeal, to
ſeek them of his flock, that were loſt, to bind up that which was broken,
(Ezek. 34. 16.) and this to his church is as life from the dead. He
came to give life to particular believers; life is incluſive of all good, and
ſtands in oppoſition to the death threatened; (Gen. 2. 17.) that we
might have life, as a criminal has when he is pardoned, as a ſick man
when he is cured, a dead man when he is raiſed ; that we might be juſti-
fied, ſam&tified, and at laſt glorified. 2. That they might have it more
abundantly, 9 Tsplagoy Exwaiv. As we read it, it is comparative, that
they might have a life more abundant than that which was loſt and for-
feited by fin; more abundant than that which was promiſed by the law
of Moſes, length of days in Canaan ; more abundant than could have
been expected, or than we are able to ask or think. . But it may be con-
ſtrued without a note of compariſon, that they might have abundance, or,
might have it abundantly. Chriſt came to give life and aspirgév ri-ſome-
thing more, ſomething better, life with advantage ; that in Chriſt we
might not only live, but live comfortably, live plentifully, live and re-
joice; life in abundance is eternal life; life without death, or fear of
death; life, and much more.
| Secondly, To give his life for the sheep; and this, that he might give
life to them ; (v. 11.) “The good. Shepherd giveth his life for the
| sheep.” I. It is the property of every good ſhepherd to hazard and ex-
poſt his life for the sheep. Jacob did ſo, when he would go through ſuch
a fatigue to attend them, Gen. 31.40. So did David, when he ſlew
the lion and the bear. Such a ſhepherd of ſouls was St. Paul, who
would gladly ſpend, and be ſpent, for their ſervice, and counted not his
But, 2. It was the
prerogative of the great Shepherd, to give his life to purchaſe his flock,
(A&ts 20. 28.) to ſatisfy for their treſpaſs, and to ſhed his blood to
waſh and cleanſe them. - - -
(2.) Chriſt is a good Shepherd, and not as a hireling ; there were
many that were not thieves, aiming to kill and deſtroy the ſheep, but
paſſed for ſhepherds, yet were very careleſs in the diſcharge of their
duty, and through their neglect the flock was greatly damaged;
iſoolish shepherds, idle shepherds, Zech. 1.1. 15, 17. In oppoſition to
i theſe, , ,
[1..] Chriſt here calls himſelf the good Shepherd, (v. 11.) and again,
(v. 14.) o groupºny o zoºxos—that Shepherd, that good Shepherd, whom God
had promiſed. Note, Jeſus Chriſt is the b-t of ſhepherds, the beſt in
the world to take the over-fight of ſouls, none ſo ſkilful, ſo faithful, ſo
tender, as he, no ſuch Feeder and Leader, no ſuch Protećtor and Healer
of ſouls as he. -
[2.] He proves himſelf ſo, in oppoſition to all hirelings, v. 12...14.
| Where obſerve, t - -
Firſt, The careleſſneſs of the unfaithful ſhepherd deſcribed; (v. 12,
13.) he that is a hireling, that is employed as a ſervant, and is paid for
his pains, whoſe own the sheep are not, who has neither profit nor loſs by
them, he ſees the wolf coming, or ſome other danger threatening, and he
tº. A
thief which is to kill and destroy, which was the defign of the Scribes and . . . .
*
* . . ." r - 17
The good Shepherd.
ST. JoHN, x.
#eaves the sheep to the wolf, for in truth he careth, not for them. Here
is plain reference to that of the idol-ſhepherd, Zech. 11.7.
Here is the deſcription of bad shepherds, magiſtrates and miniſters, both
£heir bad principles and their bad pračtices. . - :
1. Their bad principles, the root of their bad praćtices. What makes
thoſe that have the charge of ſouls in trying times to betray their truſt,
and in quiet times not to mind it 2 What makes the falſe, and trifling,
and ſelf-ſeeking It is becauſe they are hirelings, and care not for the
sheep. That is, (1.) The wealth of the world is the chief of their good;
it is becauſe they are hirelings. They undertook the ſhepherd’s office,
as a trade to live apd grow rich by, not as an opportunity of ſerving
Ghriſt and doing good. It is the love of money, and of their own
behies, that carries them on in it. Not that thoſe are hirelings, who,
while they ſerve at the altar, live, and live comfortably, upon the altar;
the labourer is worthy of his meat; and a ſcandalous maintenance will
foon make a ſcandalous miniſtry; but thoſe are hirelings, that love the
sºcages more than the work, and ſet their hearts upon that, as the hireling
is ſaid to do, Deut. 24. 15. See 1 Sam. 2. 29. Iſa. 56. 1. Mic. 3.
5, 11. (2.) The work of their place is the leaſt of their care; they
value not the sheep, are unconcerned in the ſouts of others, their buſineſs
is to be their brothers’ lords, not, their brothers' keepers or helpers;
they ſeek their own things, and do not, like Timothy, “naturally care
for the ſtate of ſouls;” what can be expected but that they will flee when
the wolf comes * He “careth not for the ſheep, for he is one whoſe own
the ſheep are not ;” in one reſpect we may ſay of the beſt of the under-
ſhepherds, that the ſheep, are not their own, they have not dominion over
them, or property in them ; (Feed my sheep and my lambs, ſaith Chriſt.)
But in reſpect of dearneſs and affection they ſhould be their own. Paul
looked upon thoſe as his own, whom he called his dearly beloved, and
Jonged for. "“Thoſe who do not cordially eſpouſe the church’s intereſts,
and make them their own, will not long be faithful to them.
2. Their bad practices, the effect of theſe bad principles, v. 12. See
here, (1.) How baſely the hireling deſerts his poſt; when he ſees the
wolf coming, though then there is moſt reed of him, he leaves the sheep
and flees. Note, Thoſe who mind their ſafety more than their duty,
are an eaſy prey to Satan’s temptations. (2.) How fatal the con-
feguences are; the hireling fancied the ſheep might look to themſelves,
but it does not prove ſo, the wolf catches them, and ſcatters the sheep, and
woeful havoc is made of the flock, which will all be charged upon the
treacherous ſhepherd. . The blood of periſhing ſouls is required at the
hand of the careleſs watchmen. •
Secondly, See here the grace and tenderneſs of the good Shepherd,
ſet overagainſt the former, as it was in the prophecy, (Ezek. 34.21,
22, &c.) I am the good Shepherd. It is matter of comfort to the church
‘and all her friends, that, however ſhe may be damaged and endangered
by the treachery and miſmanagement of her under-officers, the Lord
Jeſus is, and will be, as he ever has been, the good Shepherd.
Here are two great inſtances of the ſhepherd’s goodneſs.
... 1. His acquainting himſelf with his flock, with all that belong or in
any wife appertain to his flock, which are of two ſorts, both known to
him. - \
(1.) He is acquainted with all that are now of his flock, (v. 14, 15.)
as the good Shepherd ; (v. 3, 4.) “I know my ſheep, and am known
of mine.” Note, There is a mutual acquaintance between Citriſt and
true believers; they know one another very well, and knowledge notes
affection. *
[1..] Chriſt knows his sheep. He knows with a diſtinguishing eye who
are his sheep, and who are not ; he knows the sheep under their many
infirmities, and the goats under their moſt plauſible diſguiſes. He knows
with a favourable eye thoſe that in truth are his own ſheep ; he takes
cognizance of their ſtate, concerns himſelf for them, has a tender and af-
fe&tionate regard to them, and is continually mindful of them in the in-
terceffion he ever lives to make within the veil; he viſits them gra-
ciouſly by his Spirit, and has communion with them, he knows them, he
approves and accepts of them, as Pſ. 1. 6.—37. 18. Exod. 33. 17.
, [2.] He is known of them. He obſerves them with an eye of favour,
and they obſerve him with an eye of faith. Chriſt’s knowing his sheep,
is put before their knowing him, for he knew and loyed us firſt ; (1 John
4. 19.) and it is not ſo much our knowing him as our being known of him,
that is our happineſs, Gal. 4. 9. Yet it is the chara&ter of Chriſt’s
ſheep, that they know him ; know him from all pretenders and intruders ;
they know his mind, know his voice, know by experience the power of
his death, Chriſt ſpeaks here as if he gloried in being known by his
, ſheep, and thought their reſpect an honour to him.
Upon this occaſion Chriſt mentions (v. 15.) the mutual acquaintance
between his Father and him ; “As the Father knows me, even ſo know
I the Father.” Now this may be confidered, either, First; As the
ground of the intimate acquaintance and relation which ſubſiſt between
Chriſt and believers. The covenant of grace, which is the bond of that
relation, is founded in the covenant of redemption between the Father
and the Son, which we may be ſure, ſtands firm ; for the Father and
the Son underſtood one another perfectly well in that matter, and there
could be no miſtake, which might leave the matter at any uncertainty,
or bring it into any hazard. The Lord Jeſus knows whom he hath choſen,
and is #. of them ; 9. 13. 18,) and they alſo know whom they have
truſted, and are ſure of him ; (2 Tim. 1.12.) and the ground of both
is the perfeót knowledge which the Father and the Son had of one an:
other's mind, when “the counſel of peace was between them both.”
Or, Secondly, As an apt fimilitude, illuſtrating the intimacy that is be-
tween Chriſt and believers; it may be connected with the foregoing
words, thus; “I know my ſheep, and am known of mine, even as the
Father knows me, and I know the Father ;” &ompare ch. 17. 21. 1.
As the Father knºw the Son, and loved him, and owned him in his ſuf-
ferings, when he was led as a sheep to the ſlaughter, ſo Chriſt knows his
ſheep, and has a watchful tender eye upon them, will be with them when
they are left alone, as he was with him. 2. As the Son knew the Father,
loved and obeyed him, and always did thoſe things that pleaſed him ; and
confided in him as his God, even when he ſeemed to forſake him, ſo be-
lievers know Chriſt with an obediential fiducial regard.
(2.) He is acquainted with thoſe that are hereafter to be of his flock;
(v. 16.) Other sheep I have, have a right to, and an intereſt in, which are
not of this fold, of the Jewiſh church, them alſo I must bring. Obſerve,
[1..] The eye that Chriſt had to the poor Gentiles; he had ſome-
times intimated his ſpecial concern for the loſt ſheen of the houſe of Iſrael,
to them indeed his perſonal miniſtry was confined, but faith he, I have
'il
other sheep. Thoſe who in proceſs of time ſhould believe in Chriſt, and
be brought into obedience to him from among the Gentiles, are here
called ſheep, and he is ſaid to have them, though as yet they were un-
called, and many of them unborn, becauſe they were choſen of God and
given to Chriſt, in the counſels of divine love from eternity. Chriſt has
a right to many a ſoul by virtue of the Father’s donation and his own
purchaſe, which he has not yet the poſſeſſion of ; thus he had much peo-
ple in Corinth, when as yet it lay in wickedneſs, Aëts 18. 10. “Thoſe
other ſheep I have,” ſaith Chriſt, “I have them on my heart, have them
in my eye, am as ſure to have them as if I had them already.” Now
Chriſt ſpeaks of thoſe other sheep, First, To take off the contempt that was
put upon him, as having few followers, as having but a little flock, and
therefore, iſ a good Shepherd, yet a poor Shepherd ; “ But,” ſaith he,
“I have more ſheep than you ſee.” Secondly, To take down the pride
and vain-glory of the Jews, who thought the Meſfiah muſt gather all his
ſheep from among them. “No,” faith Chriſt, “ I have others whoma
| I will ſet with the lambs of my flock, though you diſdain to ſet them
| with the dogs of your flock.” - -
[2.] The purpoſes and reſolves of his grace concerning them; “Them
alſo I must bring, bring home to God, bring into the church, and, in
order to that, bring off from their vain converſation, bring them back
from their wandelings, as that lost sheep,” Luke 15.5. But why must
he bring them : What was the neceſſity ? First, The neceſſity of their
caſe required it; “I must bring, or they muſt be left to wander
- endleſsly, for, like ſheep, they will never come back of themſelves, and
no 'other can or will bring them.” Secondly, The neceſſity gſ his own
engagements required it ; he muſt bring them, or he would not be faithful
to his truſt, and true to his undertaking. “ They are my own, bought
and paid for, and therefore I must not neglect them and leave them
to periſh.” He must in honour bring thoſe whom he was intruſted
with. º s
[3.] The happy effect and conſequence of this, in two things. First,
“They ſhall hear my voice. Not only my voice ſhall be heard among
them ; whereas they have not heard, and therefore could not believe, now
the ſound of the goſpel ſhall go to the ends of the earth, it ſhall be heard
by them; I will ſpeak, and give to them to hear.” Faith comes by
hearing, and our diligent obſervance of the voice of Chriſt is both a means
and an evidence of our being brought to Chriſt, and to God by him.
Secondly, There shall be one fold, and one Shepherd. As there is one
Shepheid, ſo there ſhall be one fold. Both Jews and Gentiles, upon
their turning to the faith of Chriſt, ſhall be incorporated in one church,
be joint and cqual ſharers in the privileges of it, without diſtinétion.
Being united to Chriſt, they ſhall unite in him ; two ſticks ſhall become
"? t
, - i \ º
one in the hand of the Lord. Note, One Shepherd makes one fold;
one. Chriſt makes one church. As the church is one in its conſtitu-
tion, ſubjećt to one head, animated by one Spirit, and guided by one
rule, ſo the members of it ought to be one in love and affection, Eph.
4, 3...6. - -
2. Chriſt’s offering up himſelf for his sheep, is another proof of his
being a good Shepherd, and in this he yet more commended his love, v. 15,
17, 18. w - -
(1.) He declares his purpoſe of dying for his flock; (v. 15.) I lay
down ºng life for the sheep. He not only ventured his life for them, (in
ſuch a caſe, the hope of ſaving it may balance the fear of loſing it,) but
he aëtually depoſited it, and ſubmitted to a neceſſity of dying for our re-
demption ; +1}nºwl—I put it as a pawn or pledge ; as purchaſe-money
paid down. Sheep appointed for the ſlaughter, ready to be ſacrificed,
were ranſomed with the blood of the ſhepherd. He laid down his life,
wºrse roy reoč2rov, not only for the good of the ſheep, but in their ſtead.
Thouſands of ſheep had been offered in ſacrifice for their ſhepherds, as
fin-offerings, but here, by a ſurpriſing reverſe, the ſhepherd is ſacrificed
for the ſheep. When David, the ſhepherd of Iſrael, was himſelf guilty,
and the deſtroying angel drew his ſword againſt the flock for his ſake,
with good reaſon did he plead, Thºſe sheep, what evil have they done *
Let thy hand be against me, 2 Sam. 24, 17. But the Son of David
was finleſs and ſpotleſs ; and his, ſheep what evil have they not done *
Yet he ſaith, Let thine hand be against me. Chriſt here ſeems to refer
to that prophet, Zech, 13. 7. Awake, O ſword, against my Shepherd, and
though the ſmiting of the Shepherd be for the preſent the scattering of
the flock, it in order to the gathering of them in. -
2.) He takes off the offence of the croſs, which to many is a ſtone
of ſtumbling, by four confiderations.
[1..] That his laying down his life for the sheep, was the condition, the
performance of which entitled him to the honours and powers of his ex-
alted ſtate ;
down my life. Upon theſe terms I am, as Mediator, to expect my Fa-
ther’s acceptance and approbation, and the glory deſigned me—that I
become a Sacrifice for the choſen remnant.” Not but that, as the Son
of God, he was beloved of the Father from etermity, but, as God-man, a
Immanuel, he was therefore beloved of the Father, becauſe he undertook
to die for the sheep ; therefore God’s ſoul delighted in him as his Ele&t,
becauſe herein he was his faithful Servant ; (Iſa. 42. 1.) therefore he
ſaid, This is my beloved Son. What an inſtance is this of God’s love to
man, that he loved his Son the more for loving us ! See what a value
Chriſt puts upon his Father’s love, that, to recommend himſelf to that,
he would lay down his life for the ſheep. Did he think God’s love re-
compenſe ſufficient for all his ſervices and ſufferings, and ſhall we think
it too little for ours, and court the ſmiles of the world to make it up ;
Therefore doth my Father love me, that is, me, and all that by faith be-
come one with me; me, and the myſtical body, becauſe I lay down my
life. Chriſt’s death was the purchaſe of his Father’s love both to him
and us *.
[2.] That his laying down his life was in order to his reſuming it ; I
iay down my life, that I may receive it again. Figſ?, This was the effect
of his Father’s love, and the firſt ſtep of his exaltation, the fruit of that
love. Becauſe he was God’s holy One, he muſt not ſee corruplion,
Pſ. 16. 10. God loved him too well to leave him in the grave.
Secondly, This he had in his eye, in laying down his life, that he might
have an opportunity of declaring himſelf to be the Son of God with
power by his reſurre&tion, Rom. 1. 4. By a divine ſtratagem (like that
before Ai, Joſh. 8, 15.) he yielded to death, as if he were ſmitten be-
fore it, that he might the more gloriouſly conquer death, and triumph
over the grave.
glorified one, fit to aſcend to the world of ſpirits; laid down a life adapted
to this world, but reſumed one adapted to the other, like a corn of wheat, ,
ch, 12. 24.
[3.] That he was perfeółly voluntary in his ſufferings and death ;
(v. 18.) “No one doth or can force my life from me againſt my
will, but I freely lay it down of myſelf, I deliver it as my own ačt and
deed, for I have (which no man has) power to lay it down, and take it
again.”
*}. See here the power of Christ, as the Lord of life, particularly
of his own life, which he had in himſelf.
• This ſtatement does not appear to be ſupported by the words of our Lord, or by
any part of ſcripture; a conſideration which ought to produce an explicit and general
diſavowal of it, eſpecially as it ſupplies the adverſaries of the atonement with materials
for abundant, and plauſible declamation, ED.
ST. john, x.
v. 17.) “ Therefore doth my Father love me, becauſe I law |
ſ/ Aſe I lay
Jews for theſe ſayings.
|
i
|
He laid down a vilified body, that he might reſume a
!
The Jews' Sentiments on Chriſt’s Diſcourſe, - -
1. He had power to keep his life againſt all the world, ſo that it could
not be wreſted from him without his own conſent. Though Chriſt’s
life ſeems to be taken by ſtorm, yet really it was ſurrendered, otherwiſe
it had been impregnable, and never taken. The Lord Jeſus did not
fall into the hands of his perſecutors becauſe he could not avoid it, but
threw himſelf into their hands becauſe his hour was come. No man
taketh my life from me. This was ſuch a challenge as was never given
by the moſt daring hero.
2. He had power to lay down his life. ( 1.) He had ability to do it.
He could, when he pleaſed, ſlip the knot of union between ſoul and
body, and, without any act of violence done to himſelf, could difengage
them from, each other: having voluntarily taken up a body, he could
voluntarily lay it down again; which appeared when he cried with a loud
voice, and gave up the ghoſt. (2.) He had authority to do it, såszlay.
Though we could find inſtruments of cruelty, wherewith to make an end
of our own lives, yet “Id poſſumns quod jure poſſumus—We can do
that, and that only, which we caº do lawfully ;” we are not at liberty.
to do it; but Chriſt had a ſovereign authority to diſpoſe of his own life
as he pleaſed ; he was no debtor as we are either to life or death, but
perfeótly ſui juris. 4.
3. He had power to take it again ; we have not ; our life, once laid:
down, is as water ſpilt upon the ground; but Chriſt, when he laid down
his life, ſtill had it within reach, within call, and could reſume it again,
Parting with it by a voluntary conveyance, he might limit the ſurrender
at pleaſure, and he did it with a power of revocation ; which was neceſ.
ſary to preſerve the intentions of the ſurrender.
Secondly, See here the grace of Chriſ ; fince none could demand his
life of him by law, or extort it by force, he laid it down of himſelf for our
redemption. He' offered himſelf to be the Saviour ; Lo, I come; and
then the neceffity of our caſe calling for it, he offered himſelf to be a
“ Sacrifice, Here am I, let thoſe go their way; by the which will we
are ſam&tified,” Heb. 10. 10. He was both the Offerer and the Offer.
ing, ſo that his laying down his life was his offering up himſelf.
[4.] That he did all this by the expreſs order and appointment of his.
Father, into which he ultimately reſolves the whole affair; “This com-
mandment have I received of my Father ;” not ſuch a commandment as
made what he did neceſſary, prior to his own ſuſception and undertak-
ing ; but this was the law of mediation, which he was willing to have
written in his heart, ſo as to delight in doing the will of God according to
it, Pſ. 40. 8. e -
19. There was a diviſion therefore again among the
- 20. And many of them ſaid, He
hath a devil, and is mad; why hear ye him ; 21. Others.
ſaid, Theſe are not the words of him that hath a devil.
Can a devil open the eyes of the blind ; an
We have here an account of the people’s different ſentiments concern-
ing Chriſt, on occaſion of the foregoing diſcourſe ; there was a diviſion,
a ſchiſm, among them, they differed in their opinions, which threw them "
into heats and parties. Such a ferment as this they had been in before ;
(ch. 7. 43.—9, 16.) and where there has once been a diviſion, a little
thing will make a diviſion again. Rents are ſooner made, than made up
or mended. This diviſion was occaſioned by the ſayings of Chriſt,
which, one would think, ſhould rather have united them all in him as their
Centre; but they ſet them at variance, as Chriſt foreſaw, Luke 12.41.
But it is better that men ſhould be divided about the doćtrine of Chriſt,
than united in the ſervice of fin, Luke 1 1. 21.
See what the debate was in particular.
I. Some upon this occaſion ſpoke ill of Chriſt and of his ſayings, either
openly in the face of the aſſembly, for his enemies were very impudent,
or privately among themſelves ; they ſaid, He has a devil, and is mad,
why hear ye him P * ',
1. They reproach him as a demoniac. The worſt of charaćters is put
upon the beſt of men. He is a diſtraćted Man, he raves and is delirious,
and no more to be heard, than the rambles of a man in Bedlam. Thus
ſtill, if a man preaches ſeriouſly and preſſingly of another world, he ſhall
be ſaid to talk like an enthuſiaſt; and it is all imputed to fancy, a heated
brain, and a crazed imagination.
2. They ridicule his hearers; “Why hear ye him 2. Why do you ſo
far encourage him, as to take notice of what he ſays * Note, Satan
ruins many, by putting them out of conceit with the word and ordinances,
and repreſenting it as a weak and filly thing to attend upon them, Men,
ST. JOHN, X.
Chriſt's Diſcourſe at the Feaſt of Dedication.
| words that ca
would not be thus laughed out of their neceſſary food, and yet ſuffer
themſelves thus to be laughed out of what is more neceſſary. They that
hear Chriſt, and mix faith with what they hear, will ſoon be able to give
a good account why they hear him.
II. Others ſtood up in defence of him and his diſcourſe, and though
the ſtream ran ſtrong, dared to ſwim againſtit; and though perhaps they
did not believe on him as the Meſſiah, yet they could not bear to hear
him thus abuſed. . . . . . º,
If they could ſay no more of him, this they would maintain, that he
was a Man in his wits, that he had not a devil, that he was neither ſenſe-
lºſs nor graceleſ. The abſurd and moſt unreaſonable reproaches, that
have ſometimes been caſt upon Chriſt and his goſpel, have excited thoſe
to appear for him and it, who otherwiſe had no great affection to either.
Two things they plead : -
1. The excellency of his doćtrine : “Theſe are not the words of him
that hath a devil; they are not idle words; diſtraćted men are not uſed
to talk at this rate. Theſe are not the words of one that is either vio-
lently poffº/ld with a devil, or voluntarily in league with the devil.”
Chriſtianity, if it be not the true religion, is certainly the greateſt cheat
that ever was put upon the world; and if ſo, it muſt be of the Devil,
who is the father of all lies : but it is certain that the doćtrine of Chriſt
is no doctrine of devils, for it is levelled direétly againſt the Devil’s king-
dom, and Satan is too ſubtle to be divided againſt himſelf. So much of
holineſs there is in the words of Chriſt, that we may conclude they are
not the words of one that has a devil, and therefore are the words of one
that was ſent of God; are not from hell, and therefore muſt be from
heaven.
2. The power of his miracles ; Can a devil open the eyes of the blind? |
that is, a man that has a devil. Neither mad men nor bad men uſe to
work miracles. Devils are not ſuch lords of the power of nature, as to
be able to work ſuch miracles ; nor are they ſuch friends to mankind, as
to be willing to work them if they were able. The Devil will ſooner
put out men’s eyes than open them. Therefore Jeſus had not a devil.
22. And it was at Jeruſalem the feaſt of the dedication,
and it was winter. 23. And Jeſus walked in the temple
in Solomon’s porch. 24. Then came the Jews round
about him, and ſaid unto him, How long doſt thou make
us to doubt If thou be the Chriſt, tell us plainly. 25,
Jeſus anſwered them, I told you, and ye believed not : the
works that I do in my Father’s name, they bear witneſs
of me. 26. But ye believe not, becauſe ye are not of my
{heep, as I ſaid unto you. 27. My ſheep hear my voice,
and I know them, and they follow me. 28. And I give
unto them eternal life; and they ſhall never periſh, nei-
ther ſhall any pluck them out of my hand. 29. My Fa-
ther, which gave them me, is greater than all: and none
is able to pluck them out of my Father's hand, 30. I and
my Father are one. 31. Then the Jews took up ſtones
again to ſtone him. .. 32. Jeſus anſwered them, Many
good works have I ſhewed you from my Father; for
which of thoſe works do ye ſtone me : 33. The Jews
anſwered him, ſaying, For a good work we ſtone thee
not; but for blaſphemy, and becauſe that thou, being a
man, makeſt thyſelf God. 34. Jeſus anſwered them, Is it
not written in your law, I ſaid, Ye are gods? 35. If he
called them gods, unto whom the word of God came, and
the Scripture cannot be broken ; 36. Sayye of him, whom
the Father hath ſanétified and ſent into the world, Thou
blaſphemeſt; becauſe I ſaid, I am the Son of God? 37. If
I do not the works of my Father, believe me not.
But if I do, though ye believe not me, believe the works:
that ye may know, and believe, that the Father is in me,
and I in him. r
We have here, another rencounter between Chriſt and the Jews in
Dan. 8, 13, 14. See more of the feaſt, 2 Mac. 1. 18.
38.
the temple, in which it is hard to ſay which is more ſtrange, the gracious
Vol. IV. No. 88s.
h me out of his mouth, or the ſpiteful ones that came out of
theirs. - - -
I. We have here the time when this conference was ; it was at the
Jeast of dedication, and it was winter, a feaſt that was annually obſerved
by conſent, in remembrance of the dedication of a new altar, and the
purging of the temple, by Judas Maccabaeus, after the temple had been
profaned, and the altar defiled ; we have the ſtory of it at large in the
hiſtory of the Maccabees; (lib. 1. cap. 4.) we have the prophecy of it,
The return of
their liberty was to them as life from the dead, and, in remembrance of
it, they kept an annual feaſt on the twenty-fifth day of the month Ciſleu,
about the beginning of December, and ſeven days after. The celebratin
of it was not confined to Jeruſalem, as that of the divine feaſts was, bu
every one obſerved it in his own place, not as a holy time, (it is only a
divine inſtitution that can ſanctify a day,) but as a good time, as the dayb
of Purim, Eſth. 9. 18. Chriſt forecaſted to be now at Jeruſalem, not in
honour of the feaſt, which did not require his attendance there, but that
he might improve thoſe eight days of vacation for good purpoſes. -
II. The place where it was ; (v. 23.) Jeſus walked in the temple, in
Solomon’s porch ; ſo called, (A&ts 3. 11.) not becauſe built by Solomon,
but becauſe built in the ſame place with that which had borne his name
in the firſt temple, and the name was kept up for the greater reputation
of it. Here Chriſt walked, to obſerve the proceedings of the great San-
hedrim that ſat here ; (Pſ. 82. 1.) he walked ready to give audience to
any that ſhould apply themſelves to him, to offer them his ſervice, He
walked, as it ſhould ſeem, for ſome time alone, as one neglected; walked
| penſive, in the forefight of the ruin of the temple. Thoſe that have any
thing to ſay to Chriſt, may find him in the temple and walk, with him
there. -
III. The conference itſelf, in which obſerve,
1. A weighty queſtion put to him by the Jews, v. 24. They came
round about him, to teaſe him ; he was waiting for an opportunity to do
them a kindneſs, and they took the opportunity to do him a miſchief:
Ill-will for good-will is no rare and uncommon return. He could not
enjoy himſelf, no not in the temple, his Father’s houſe, without diſturb-
ance. They came about him, as it were, to lay fiege to him : encom-
paſſed him about like bees. They came about him as if they had a joint
and unanimous deſire to be ſatisfied ; came as one man, pretending an
impartial and importunate inquiry after truth, but intending a general.
aſſault upon our Lord Jeſus; and they ſeemed to ſpeak the ſenſe of their
nation, as if they were the mouth of all the Jews; “How long doſt thou
make us to doubt 2. If thou be the Chriſt, tell us.”
(1.) They quarrel with him, as if he had unfairly held them in ſuſ-
penſe hitherto. Tov Jºvany nºwy wiesis—How long dost thou steal away our
hearts P Or, take away our ſouls P So ſome read it; baſely intimating
that what ſhare he had of the people’s love and reſpect, he did not come
fairly by it, but by indirect methods, as Abſalom ſtole the hearts of the
men of Iſrael; and as ſeducers deceive the hearts of the ſimple, and ſo
draw away diſciples after them, Rom. 16. 18. Aćts 20. 30. But moſt
interpreters underſtand it as we do ; “How long dost thou keep us in ſiſ:
penſ 2 How long are we kept debating whether thou be the Chriſt or
no, and not able to determine the queſtion ?” Now, [1..] It was the
effect of their infidelity and powerful prejudices, that 'after our Lord
Jeſus had fo fully proved himſelf to be the Chriſt, they were ſtill in doubt
concerning it; this they willingly heſitated about when they might eaſily
have been ſatisfied. The ſtruggle was between their convićtions, which
told them he was Chriſt ; and their corruptions, which ſaid No, becauſe
he was not ſuch a Chriſt as they expected. Thoſe who chooſe to be
ſceptics, may, if they pleaſe, hold the balance ſo that the moſt cogent
arguments may not weigh down the moſt trifling objectious, but the
ſcales may ſtill hang even. [2] It was an inſtance of their impudence
and preſumption, that they laid the blame of their doubting upon Chriſt
himſelf, as if he made them to doubt by inconſiſtency with himſelf,
whereas in truth they made themſelves doubt by indulging their preju-
dices. If Wiſdom's ſayings appear doubtful, the fault is not in the ob:
jećt, they are all plain to him that understands, but in the eye. Chriſt
would make us to believe ; we make ourſelves to doubl.
(2.) They challenge him to give a direct and categorical anſwer, whe-
ther he was the Meſfiah or no ; “If thou be the Christ, as many believe
thou art, tell us plainly, not by parables, as, I am the Light of the world,
and the good Shepherd, and the like, but totiden verbis—in ſo many words,
either that thou art the Chriſt, or as John Baptiſt, that thou art not,”
ch, 1.20. Now this preſfing query of theirs, was ſeemingly good, they
pretended to be deſirous to know the truth, as if they were ready to
7 Q.
- ST. JOHN, X.
embrace it; but it was really bad, and put with an ill deſign : for if he
ſhould tell them plainly that he was the Christ, there needed no more to
make him obnoxibus to the jealouſy and ſeverity of the Roman govern-
ment. Every one knew the Meſfiah was to be a King, and therefore,
whoever pretended to be the Meſfiah, would be proſecuted as a traitor,
which was the thing they would have been at ; for let him tell them ever
ſo plainly that he was Chriſt, they would have this to ſay preſently,
Thou bearest witneſs of thyself, as they had, ch. 8. 13.
II. Chriſt’s anſwer to this queſtion ; in which, • te -
1. He juſtifies himſelf as not at all acceſſary to their infidelity and
ſcepticiſm; referring them, (1.) To what he had ſaid; I have told you.
He had told them that he was the Son of God, the Son of man ; that
he had life in himſelf, and that he had authority to execute judgment.
And is not this the Chriſt then 2. Theſe things he had told them; and
they believed not ; why then ſhould they be told them again, merely to
gratify their curioſity 2 re believe not. They pretended that they only
doubted, but Chriſt tells them that they did not believe. Scepticiſm in
religion is no better than downright infidelity. It is not for us to teach
God how he ſhould teach us, nor preſcribe to him how plainly he ſhould
tell us his mind, but to be thankful for divine revelation as we have it,
which if we do not believe, neither would we be perſuaded if it were ever
ſo much adapted to our humour. (2.) He refers them to his works, to
the example of his life, which was not only perfectly pure, but highly
beneficent, and of a piece with his doćtrine ; and eſpecially to his mira-
cles, which he wrought for the confirmation of his doćtrine. It was
certain that no man couldido thoſe miracles, except God were with him,
and God would not be with him to atteſt a forgery.
2. He condemns them for their obſtinate unbelief, notwithſtanding all
the moſt plain and powerful arguments uſed to convince them ; Ye be-
lieved not ; and again, “ Te believed not. Ye ſtill are what ye always
were, obſtinate in your unbelief.”
But the reaſon he gives, is very ſurpriſing ; “ Te believed not, becauſe
ge are not of my sheep : ye believe not in me, becauſe ye belong not to
me.” -
(1.) “Ye are not diſpoſed to be my followers; are not of a traštable,
teachable temper, have no inclination to receive the doćtrine and law of
the Meſfiah ; ye will not herd yourſelves with my ſheep, will not come
and ſee, come and hear my voice.” Rooted antipathies to the goſpel of
Chriſt are the bonds of iniquity and infidelity. - -
(2.) “Ye are not deſigned to be my followers; ye are not of thoſe
that were given me by my Father, to be brought to grace and glory.
Ye are not of the number of the eleēt ; and your unbelief, if ye perſiſt in
it, will be a certain evidence that ye are not.” Note, Thoſe to whom God
never gives the grace of faith, were never defigned for heaven and happi-
neſs. What Solomon faith of immortality is true of infidelity, It is “a
deep ditch, and he that is abhorred of the Lord, ſhall fall therein,” Prov.
22. 14. “ Non effe ele&tum, non eſt cauſa incredulitatis proprie dićta,
ſed cauſa per accidens. Fides autem eſt donum Dei et effectus praedeſ-
tinationis—The not being included among the clećt, is not the proper
cauſe of infidelity, but merely the accidental cauſe. But faith is the gift
of God, and the effect of predeſtination.” So Janſenius diſtinguiſhes
well here.
3. He takes.this occaſion to deſcribe both the gracious diſpoſition and
the happy ſtate of thoſe that are his sheep; for ſuch there are, though
they be not. - -
(1.) To convince them that they were not his ſheep, he tells them
what were the charaćters of his ſheep. - -
[1..] They hear his voice, (v. 27.) for they know it to be his, (v. 4.)
and he has undertaken that they ſhall hear it, v. 16. They diſcern it, It
is the voice of my beloved, Cant. 2. 8. They delight in it, are in their ele-
ment when they are fitting at his feet to hear his word. They do ac-
cording to it, and make his word their rule. Chriſt will not account
thoſe his ſheep, that are deaf to his calls, deaf to his charms, Pſ. 58, 5.
[2.] They follow him, they ſubmit to his condućt by a cheerful obe-
dience to all his commands, and a pleaſant conformity to his Spirit and
pattern. The word of command has always been, Follow me. We muſt
eye him as our Leader and Captain, and tread in his steps, and walk as he
walked ; follow the preſcriptions of his word, the intimations of his pro-
vidence, and the direétions of his Spirit ; “follow the Lamb, the Dux
glegis—the Leader of the flock, whitherſoever he goes.” In vain do
we hear his voice if we do not follow him. -
(2.) To convince them that it was their great unhappineſ; and miſery
not to be of Chriſt’s ſheep, he here deſcribes the bleſſed slaté and caſe of
thoſe that are ; which would likewiſe ſerve for the ſupport and comfort
Chriſt's Diſcourſe at the Feaſt of Dedication.
of his poor deſpiſed followers, and keep them from envying the power
and grandeur of thoſe that were not of his ſheep. . a
[i.] Our Lord Jeſus takes cognizance of his ſheep ; They hear my
voice, and I know them. He diſtinguiſhes them from others, (2 Tim. 2.
19.) has a particular regard to every individual, (Pſ. 34.6.) he knows
their wants and defires; knows their ſouls in adverſity, where to find
them, and what to do for them. . He knows others afar off, but knows
them near at hand. -
[2.] He has provided a happineſs for them, ſuited to them ; I give
unio them eternal life, v. 28. First, The eſtate ſettled upon them is rich
and valuable; it is life, eternal life. Man has a living ſoul, therefore the
happineſs provided is #. ſuited to his nature. Man has an immortal ſoul,
therefore the happineſs provided is eternal life, running parallel with his
duration. Life eternal is the felicity and chief good of a ſoul immortal.
Secondly, The manner of conveyance is free : I give it to them ; it is not
bargained and ſold upon a valuable confideration, but given by the free
grace of Jeſus Chriſt. The Donor has power to give it. He who is
the Fountain of life, and Father of eternity, has authorized Chriſt to
give eternal life, ch. 17.2. Not I will #. it, but I do give it, it is a
gift in preſent. He gives the aſſurance of it, the pledge and earneſt of it,
the firſt fruits and foretaſtes of it; that ſpiritual life, which is eternal life
begun, heaven in the ſeed, in the bud, in the embryo.
[3.J He has undertaken for their ſecurity and preſervation to this
happineſs. First, They ſhall be “ſaved from everlaſting perdition.
They ſhall by no means periſh for ever ;” ſo the words are. As there is
an eternal life, ſo there is an eternal deſtrućtion ; the ſoul not annihilated,
but ruined; its being continued, but its comfort and happineſs irrecover-
ably loſt. All believers are ſaved from this ; whatever croſs they may
come under, they ſhall not come into condemnation. A man is never un-
done till he is in hell, and they ſhall not go down to that. Shepherds
that have large flocks, often loſe ſome of the ſheep and ſuffer them to
periſh ; but Chriſt has engaged that none of his ſheep ſhall periſh, not
one. Secondly, They cannot be kept from their everlasting happineſs;
it is in reſerve, but he that gives it them will preſerve them to it.
1. His own power is engaged for them; “Neither ſhall any man pluck
them out of my hand.” A mighty conteſt is here ſuppoſed about theſe
ſheep. The Shepherd is ſo careful of their welfare, that he has them not
only within his fold, and under his eye, but in his hand, intereſted in his
ſpecial love, and taken under his ſpecial protećtion; (all his ſaints are in
thy hand, Deut. 33. 3.) yet their enemies are ſo daring, that they at-
tempt to pluck them out of his hand; his, whoſe own they are, whoſe
care they are ; but they cannot, they ſhall not, do it. Note, Thoſe are
ſafe, who are in the hands of the Lord Jeſus. The ſaints are preſerved
in Christ Jeſus ; and their ſalvation is not in their own keeping, but in
the keeping of a Mediator. The Phariſees and rulers did all they could
to frighten the diſciples of Chriſt from following him, reproving and
threatening them, but Chriſt faith that they ſhall not prevail.
2. His Father's power is likewiſe engaged for their preſervation,
v. 29. He now appeared in weakneſs, and, left his ſecurity ſhould there-
fore be thought inſigſficient, he brings in his Father as a further Security.
Obſerve,
(1.) The power of the Father; My Father is greater than all, greater
|| than all the other friends of the church, all the other ſhepherds, magiſ-
trates, or miniſters, and able to do that for them which they cannot do.
Thoſe ſhepherds ſlumber and ſleep, and it will be eaſy to pluck the ſheep
out of their hands; but he keeps his flock day and night. He is greater
than all the enemies of the church, all the oppoſition given to her inte-
| reſts, and able to ſecure his own againſt all their inſults; he is greater
than all the combined force of hell and earth. He is greater in wiſdom
than the old ſerpent, though noted for ſubtlety; greater in ſtrength than
the great red dragon, though his name be legion, and his title principali-
ties and powers. The Devil and his angels have had many a puſh, many
a pluck for the maſtery, but have never yet prevailed, Rev. 12. 7. The
Lord on high is mightier.
(2.) The intereſt of the Father in the ſheep, for the ſake of which
this power is engaged for them ; “It is my Father that gave them me
and he is concerned in honour to uphold his gift.” They were given t
the Son as a truſt to be managed by him, and therefore God will ſtill
look after them. All the divine power is engaged for the accompliſh-
ment of all the divine counſels. -
(3.) The ſafety of the ſaints inferred from theſe two. If this be ſo
then none (neither man nor devil) is able to pluck them out of the Fº
ther's hand, not able to deprive them of the grace they have, or to hinder
them from the glory that is defigned them; not able to put them out of
ST, JOHN, x. Chriſt's Diſcourſe at the Feaſt of Dedication.
‘God’s protećtion, nor get them into their own power. Chriſt had him.
{elf experienced the power of his Father upholding and ſtrengthening
He that
him, and therefore puts all his followers into his hand too.
fecured the glory of the Redeemer, will ſecure the glory of the re-
deemed. - -
Further to corroborate the ſecurity, that the ſheep of Chriſt may have
ſtrong conſolation, he aſſerts the union of theſe two Undertakers ; “ I
and my Father are one, and have jointly and ſeverally undertaken for the
protećtion of the ſaints, and their perfeótion.” This ſpeaks more than
the harmony, and conſent, and good underſtanding, that were between
the Father and the Son in the work of man’s redemption, every good
man is ſo far one with God, as to concur with him ; therefore it inuſt be
imeant of the oneness of the nature of Father and Son, that they are the
ſame in ſubſtance and equal in power and glory. r
The fathers urged this, both againſt the Sabellians, to prove the diſ.
tinétion and plurality of the perſons, that the Father and the Son are two ;
and againſt the Arians, to prove the unity of the nature, that theſe two
are one. . If we ſhould altogether hold our peace concerning this ſenſe of
the words, even the ſtones which the Jews took up to caſt at him
would ſpeak it out, for the Jews underſtood him as hereby making him-
... ſelf God, (v. 33.) and he did not deny it. He proves that none
could pluck them out of his hand, becauſe they could not pluck them
out of the Father's hand; which had not been a concluſive argument, if
the Son had not had the ſame almighty power with the Father, and, con-
{equently, been one with him in eſſence and operation. -
III. The rage, the outrage, of the Jews againſt him for this diſcourſe;
The Jews took up stones gain, v. 31. It is not the word that is uſed
before, ch. 8. 59, but sºooooow A.Şws—they carried stones, great ſtones,
{tones that were a load, ſuch as they uſed in ſtoning malefactors; they
brought them from ſome place at a diſtance, as it were preparing things
for his execution without a judicial proceſs; as if he were convićted of |
blaſphemy upon the notorious evidence of the fact, which needed no
further trial. The abſurdity of this inſult which the Jews offered to
Chriſt, will appear, if we confider, 1. That they had imperiouſly, not to
ſay impudently, challenged him to tell them plainly whether he were the
Chriſt or no ; and yet now that he not only ſaid it, but proved himſelf
ſo, they condemned him for it as a malefactor. If the preachers of the
truth propoſe it modeſtly, they are branded as cowards; if boldly, as in-
ſolent; but wiſdom is justified of her children. 2. That when they had
made the like attempt before, it was in vain, he eſcaped through the midst
of them ; (ch. 5. 59.) yet they repeat their baffled attempt.
finners will throw ſtones at heaven; though they return upon their own
heads ; and will ſtrengthen themſelves againſt the Almighty, though
never any hardened themſelves againſt him, and proſpered.
IV. Chriſt’s tender expoſtulation with them upon occaſion of this
outrage; (v. 32.) Jeſus anſwered what they did, for we do not find that
they ſaid any thing, unleſs perhaps they ſtirred up the crowd that they
had gathered about him, to join with them, crying, Stone him, stone him,
as afterward, Crucify him, crucify him. When he could have anſwered
them with fire from heaven, he mildly replied, “Many good works have
I ſhewed you from my Father: for which of thoſe works do you ſtone
me '’ Words ſo very tender, that one would think they ſhould have
melted a heart of ſtone. -
. In dealing with his enemies he ſtill argued from his works; men evi-
dence what they are by what they do. His good works—waxa, sgya, excel-
lent, eminent works. Opera eximia vel praeclara ; it fignifies both great
works and good works. º
1. The divine power of his works convićted them of the moſt obſti-
nate infidelity. They were works from his Father, ſo far above the
reach and courſe of mature, as to prove him that did them, ſent of God,
and ačting by commiſſion from him. Theſe works he shewed them, he
did them openly before the people, and not in a corner ; his works
would bear the teſt, and refer themſelves to the teſtimony of the moſt inqui-
fitive and impartial ſpectators. He did not ſhew his works by candle-light,
as they that do them only for shew, but he ſhewed them at noon-day be-
fore the world, ch. 18. 20. See Pſ. 111. 6. His works ſo undeniably
demonſtrated, that they were an inconteſtable demonſtration of the validity
of his commiſſion. .
2. The divine grace of his works convićted them of the moſt baſe in-
gratitude. -
ºnercies; not only works of wonder to amaze them, but works of love
and kindneſs to do them good, and ſo make them good, and endear him-
ſelf to them. He healed the fick, cleanſed the lepers, caſt out devils,
which were favours, not only to the perſons concerned, but to the public ;
Daring |
theſe he had repeated, and 'multiplied; “ Now, for which of theſe do ye
stone me 2 Ye cannot ſay that I have done you any harm, or given you
any juſt provocation; if therefore ye will pick a quarrel, with me, it muſt
be for ſome good work, ſome good turn done you ; tell me for which.”
Note, (1.) The horrid ingratitude that there is in our fins againſt God
and Jeſus Chriſt, is a great aggravation of them, and makes them ap-
pear exceeding finful. See how God argues to this purpoſe, Deut. 32.
6. Jer, 2.5. Mic. 6. 3. (2.) We muſt not think it ſtrange if we meet
with thoſe who not only hate us without cauſe; but are our adverſaries
for our love, Pſ. 35. 12.—41. 9. When he aſks, For which of theſe do
ye stone me, as he intimates the abundant ſatisfaction he had in his own
innocency, which gives a man courage in a ſuffering day, ſo he puts
his perſecutors upon confidering what was the true reaſon of their en-
mity, and aſking, as all thoſe ſhould do, that create trouble to their
neighbour, ſ/hy perſecute we him 2 As Job adviſes his friends to do,
Job 19. 28. º: . - r -
V. Their vindication of the attempt they made upon Chriſt, and the
cauſe upon which they grounded their proſecution, v. 33. What fin
will want fig-leaves with which to cover itſelf, when even the bloody
perſecutors of the Son of God could find ſomething to ſay for them-
ſelves. w
1. They would not be thought ſuch enemies to their country as to
perſecute him for a good work; For a good work we stone thee not. For
indeed they would ſcarcely allow any of his works to be ſo. His curing
the impotent man, (ch. 5.) and the blind man, (ch. 9.) were ſo far
from being acknowledged good ſervices to the town, and meritorious,
that they were put upon the ſcore of his crimes, becauſe done on the
ſabbath-day. But if he had done any good works, they would not own .
that they stoned him for them, though theſe were really the things that
did moſt exaſperate them, ch. 11. 47. Thus, though moſt abſurd, they
could not be brought to own their abſurdities. - .
2. They would be thought ſuch friends to God and his glory, as to
proſecute him for blaſphemy; Becauſe that thou, being a Man, makest
thūſelf God. v - .
Here is, (1.) A pretended zeal for the law. . They ſeem mightily
concerned for the honour of the divine majeſty, and to be ſeized with a
religious horror at that which they imagined to be a reproach to it.
A blaſphemer was to be ſtoned, Lev. 24. 16. This law, they thought,
did not only juſtify, but ſanétify, what they attempted, as A&ts 26. 9.
Note, The vileſt praćtices are often varniſhed with plauſible pretences.
As nothing is more courageous than a well-informed conſcience, ſo no-
thing is more outrageous than a miſtaken one. See Iſa. 66. 5. ch.
16. 2.
(2.) A real enmity to the gospel, on which they could not put a
greater affront than by repreſenting Chriſt as a blaſphemer. . It is no
new thing for the worſt of charaćters to be put upon the beſt of men, by
thoſe that reſolve to give them the worſt of treatment.
[I.] The crime laid to his charge is blasphemy, ſpeaking reproachfully
and deſpitefully of God. God himſelf is out of the finner’s reach, and
not capable of receiving any real injury ; and therefore enmity to God
ſpits its venom at his name, and ſo ſhews its ill-will. - *
[2.] The proof of the crime; Thou, being a Man, makest thyself God.
As it is God’s glory, that he is God, which we rob him of when we make
him altogether ſuch a one as ourſelves, ſo it is his glory, that beſide him
there is no other, which we rob him of when we make ourſelves, or any
creature, altogether like him. -
Now, Firſi, Thus far they were in the right, that what Chriſt ſaid of
himſelf, amounted to this—that he was God, for he had ſaid that he was
one with the Father, and that he would give eternal life : and Chriſt does
not deny it, which he would have done, if it had been a miſtaken inference
from his words. -
But Secondly, They were much miſtaken, when they looked upon him
as a mere Man, and that the godhead he claimed was a uſurpation, and
of his own making. They thought it abſurd and impious that ſuch a
one as he, who appeared in the faſhion of a poor, mean, deſpicable man,
ſhould profeſs himſelf the Meſfiah, and entitle himſelf to the honours con-
feſſedly due to the §. of God. Note, 1. Thoſe who ſay that Jeſus is
a mere Man, and only a made God, as the Socinians ſay, do in effect
charge him with blaſphemy, but do effectually prove it upon themſelves.
2. He who, being a man, a finful man, makes himſelf a god, as the Pope
The works he did among them were not only miracles, but |
does, who claims divine powers and prerogatives, is, no queſtion, a blaſ:
phemer, and that antichriſt. - p
VI. Chriſt's reply to their accuſation of him, (for ſuch their vindica-
tion of themſelves was,) and his making good thoſe claims which they
are
ST. JOHN, X.
imputed to him as blaſphemous; (v. 34, &c.)
to be no blaſphemer, by two arguments.
1. By an argument taken from God’s word. He appeals to what was
written in their law, that is, in the Old Teſtament; whoever oppoſes
Chriſt, he is ſure to have the ſcripture on his side. It is written, Pſ.
82.6. I have ſaid, Zºe are gods. It is an argument “a minore ad majus
—from the leſs to the greater.” If they were gods, much more am I.
Obſerve, - -
{1.) How he explains the text; (v. 35.) “He called them gods, to
whom the word of God came, and the ſcripture cannot be broken.”
where he proves himſelf
ſome the word of God came immediately, as to Moſes ; to others in the
way of an inſtituted ordinance. Magiſtraey is a divine inſtitution; and
magiſtrates are God’s delegates, and therefore the ſcripture calleth them
gods ; and we are ſure that the ſcripture cannot be broken, or broken in
upon, or found fault with. Every word of God is right, the very ſtyle
and language of ſcripture are unexceptionable, and not to be correóted,
Matth. 5, 18. *
(2.) How he applies it. Thus much in general is eaſily inferred, that
they were very raſh and unreaſonable, who condemned Chriſt as a blaſ-
|
The word of God’s commiſſion came to them, appointing them to their ||
offices, as judges, and therefore they are called gods, Exod. 22. 28. To |
Chriſt on the other Side Jordan,
in the ordinary courſe of nature, but only by the ſovereign over-ruling
power of the God of nature. “Opera Deo propria-works peculiar to
God, and Opera Deo digna—works worthy of God”--the works of a
divine power. He that can diſpenſe with the laws of nature, repeal,
alter, and over-rule, them at his pleaſure, by his own power, is certainly
the ſovereign Prince who firſt inſtituted and enacted thoſe laws. The
miracles which the apoſtles wrought in his name, by his power, and for
the confirmation of his doćtrine, corroborated this argument, and con-
tinued the evidence of it when he was gone. [2] It is propoſed as fairly
as can be defined, and put to a ſhort iſſue. - -
First, “ If I do not the works of my Father, believe me not.” He
does not demand a blind and implicit faith, nor an aſſent to his divine
miſſion further than he gave proof of it. He did not wind himſelf into
the affections of people, nor wheedle them by ſly infinuations, nor ims.
| poſe upon their credulity by bold affertions, but with the greateſt fair-
neſs imaginable quitted all demands of their faith, further than he pro-
duced warrants for theſe demands. Chriſt is no. hard maſter, who ex-
pe&ts to reap in aſſents, where he has not ſown in arguments. None
ſhall periſh for the diſbelief of that which was not propoſed to them
with ſufficient motives of credibility, Infinite Wiſdom itſelf being
Judge. & -- - t
ºnly, “But if I do the works of my Father, if I work undeniable "
|
phemer, only for calling himſelf the Son of God, when yet they themſelves
called their rulers ſo, and therein the ſcripture warranted them. But
the argument goes further; (v. 36.) If magiſtrates were called gods, be-
cauſe they were commiſſioned to adminiſter juſtice in the nation, “ ſay
ye of him whom the Father hath ſanótified, Thou blaſphemeſt ?”. We
have here two things concerning the Lord Jeſus. 3.
[1..] The honour done him by the Father, which he juſtly glories in ;
he ſanctified him, and ſent him into the world. Magiſtrates were called
the ſons of God, though the word of God only came to them, and the
ſpirit of government came upon them by meaſure, as upon Saul; but
our Lord Jeſus was himſelf the Word, and had the Spirit without nea-
Jure; they were conſtituted for a particular country, city, or nation, but
he was ſent into the world, veſted with a univerſal authority, as Lord of
all; they were ſent to, as perſons at a diſtance, he was ſent forth, as
having been from eternity with God. The Father ſanctified him, that is,
defigned him, and ſet him apart to the office of Mediator, and qualified
and fitted him for that office. Sanctifying him is the ſame with ſealing
him, ch. 6. 27. Note, Whom the Father ſends, he ſanctifies ; whom he
defigns for holy purpoſes, he prepares with holy principles and diſpoſi-
tions. The holy God will reward, and therefore will employ, none but
ſuch as he finds or makes holy. The Father’s ſanctifying and ſending him
is here vouched as a ſufficient warrant for his calling himſelf the Son of
God; for becauſe he was a holy thing he was called the Son of God, Luke
1. 35. See Rom. 1. 4. r
[2.] The dishonour done him by the Jews, which he juſtly complains
of-that they impiouſly ſaid of him, whom the Father had thus dignified,
that he was a Blaſphemer, becauſe he called himſelf the Son of God ;
“Say ye of him ſo and ſo Dare ye ſay ſo 2 Dare ye thus ſet your
mouths againſt the heavens : Have ye brow and braſs enough to tell the
God of truth that he lies, or to condemn him that is most just P Look me
in the face, and ſay it if you can ; what, ſay ye of the Son of God that
he is a Blaſphemer P’” If devils had ſaid ſo of him, whom he came to con-
demn, it had not been ſo ſtrange; but that men ſhould ſay ſo of him,
whom he came to teach and ſave, be astonished, 0 heavens, at this / See
what is the language of an obſtinate unbelief; it does, in effect, call the
holy Jeſus a Blaſphemer. It is hard to ſay which is more to be won-
dered at, that men who breathe in God’s air, ſhould yet ſpeak ſuch
things, or that men who have ſpoken ſuch things, ſhould ſtill be ſuffered
to breathe in God’s air. The wickedneſs of man, and the patience of
God, as it were, contend which ſhall be moſt wonderful.
2. By an argument taken from his own works, v. 37, 38. In the former
he only anſwered the charge of blaſphemy by an argument “ad hominem
—turning a man's own argument againſt himſelf;” but he here makes
out his own claims, and proves that he and the Father are one ; (v. 37,
38.) “If I do not the works of my Father, believe me not.” Though
he might juſtly have abandoned ſuch blaſphemous wretches as incurable,
yet he vouchſafes to reaſon with them.
Obſerve, (1.) From what he argues—from his works, which he had
often vouched as his credentials, and the proofs, of his miſſion. As he
proved himſelf ſent of God by the divinity of his works, ſo we muſt
prove out ſelves allied to Chriſt by the christianity of ours. [1..] The ar-
ument is very cogent; for the works he did, were the works of his
}. which the Father only could do, and which could not he done
miracles for the coafirmation of a holy doćtrine, though you believe not
me, though you are ſo ſcrupulous as not to take my word, yet believe
the works believe your own eyes, your own reaſon, the thing ſpeaks it.
ſelf plainly enough.” As the inviſible things of the Creator are clearly
ſeen by his works of creation and common providence, (Rom. 1. 20.)
ſo the inviſible things of the Redeemer were ſeen by his miracles, and by
all his works both of power and mercy; ſo that they who were not con.
vinced by theſe works, were without eacuſe. -
(2.) For what he argues—that ye may know and believe, may believe it:
intelligently, and with an entire ſatisfaction, that “ the Father is in me;
and I in him ;” which is the ſame with what he had ſaid, v. 30. I and
my Father are one. The Father was ſo in the Son, as that in him dwelt
all the fulneſs of the Godhead, and it was by a divine power that he
wrought his miracles; the Son was ſo in the Father, as that he was per-
fe&tly acquainted with the whole of his mind, not by communication, but
by conſciouſneſs, having lain in his boſom. This we muſt know ; not
know and explain, (for we cannot by ſearching find it out to perfection,)
but know and believe it; acknowledging and adoring the depth when we
cannot find the bottom. -- -
39. Therefore they ſought again to take him : but he
eſcaped out of their hand, 40. And went away again.
beyond Jordan, into the place where John at firſt baptized;
and there he abode. 41. And many reſorted unto him,
and ſaid, John did no miracle: but all things that John
ſpake of this man were true. 42. And many believed on
him there. -
We have here the iſſue of the conference with the Jews. One would.
have thought it ſhould have convinced and melted them, but their hearts
were hardened. Here we are told,
I. How they attacked him by force. Therefore they ſought again to
take him, v. 39. Therefore, 1. Becauſe he had fully anſwered their
charge of blaſphemy, and wiped off that imputation, ſo that they could
not for ſhame go on with their attempt to stone him, therefore they con-
trived to ſeize him; and proſecute him as an offender againſt the ſtate.
When they were conſtrained to drop their attempt by a popular tu-
mult, they would try what they could do under colour of a legal proceſs.
See Rev. 12, 13. Or, 2. Becauſe he perſevered in the ſame teſtimony
concerning himſelf, they perfiſted in their malice againſt him. What he
had ſaid before, he did in effect ſay again, for the faithful witneſs never
runs from what he has once ſaid ; and therefore, having the ſame provo-
cation, they expreſs the ſame reſentments, and juſtify their attempt to
ſtone him by another attempt to take him. Such is the temper of a per-
ſecuting ſpirit, and ſuch its politics, “malè fačta malē, factis tegere ne
perpluant—to cover one ſet of bad deeds with another, left the former
ſhould fall through.” º •
II. How he avoided them by flight; not an inglorious retreat, in
which there was any thing of human infirmity, but a glorious retirement, :
in which there was much of a divine power. He eſcaped out of their
- * St. JOHN, XI.
The Death of Lazarus.
\
caſt a miſt before their eyes, or tied the hands of thoſe whoſe hearts he
did not turn.
proſper, Pſ. 2. 5. He eſtaped, not becauſe he was afraid to ſuffer, but
becauſe his hour was not come. And he who knew how to deliver himſelf,
no doubt knows how to deliver the godly out of temptation, and to make a
way for them to eſcape. - º *.
III. How he diſpoſed of himſelf in his retirement; he went away
again beyond Jordan, v, 40. The Biſhop of our ſouls came not to be
fixed in one ſee, but to go about from place to place, doing good. This
great Benefactor was never, out of his way, for wherever he came there
was work to be done. Though Jeruſalem was the royal city, yet he
made many a kind viſit to the country, not only to his own country Ga-
lilee, but to other parts, even thoſe that lay moſt remote beyond Jordan.
Now obſerve, -
1. What shelter he found there. He went into a private part of the
country, and there he abode ; there he found ſome reſt and quietneſs,
when in Jeruſalem he could find none. Note, Though perſecutors may
drive Chriſt and his goſpel out of their own city or country, they cannot
drive him or it out of the world. Though Jeruſalem was not gathered, nor
would be, yet Chriſt was glorious, and would be. Chriſt’s going now
beyond Jordan, was a figure of the taking of the kingdom of God from
the Jews, and bringing it to the Gentiles. Chriſt and his goſpel have
often found better entertainment among the plain country-people than .
among the wiſe, the mighty, the noble, 1 Cor. 1. 26, 27.
2. What ſucceſs he found there.
thither where John at first baptized,” (ch. 1. 28.) becauſe there could
not but remain ſome impreſſions of John’s miniſtry and baptiſm there-
abouts, which would diſpoſe them to receive Chriſt and his doćtrine;
for it was not three years fince John was baptizing, and Chriſt was him-
ſelf baptized here at Bethabara. Chriſt came hither now to ſee what
fruit there was of all the pains John Baptiſt had taken among them, and
what they retained of the things they then heard and received. The
event in ſome meaſure anſwered expectation; for we are told,
(1.) That they flocked after him ; (v. 41.) Many reſorted to him.
The return of the means of grace to a place, after they have been for
fome time intermitted, commonly occaſions a great ſtirring of affections.
Some think Chriſt choſe to abide at Bethabara, the houſe of paſſage,
where the ferry-boats lay, by which they croſſed the river Jordan, that
the confluence of people thither might give an opportunity of teaching |
many who would come to hear him when it lay in their way, but who
would ſcarcely go a ſtep out of the road for an opportunity of attending
on his word.
(2.) That they reaſoned in his favour, and ſought arguments to in-
duce them to cloſe with him as much as they at Jeruſalem ſought objec-
tions, againſt him.
but all things that John ſpake of this Man were true.”
they confidered, upon recolle&ting what they had ſeen and heard from
John, and comparing it with Chriſt’s miniſtry.
[1] That Chriſt far exceeded John Baptiſt’s power, for John did no
miracle, but Jeſus does many ; whence it is eaſy to infer, that Jeſus is
greater than John. And if John were ſo great a prophet, how great
then is this Jeſus : Chriſt is beſt known and acknowledged by ſuch a
compariſon with others as ſets him ſuperlatively above others. Though
John came in the ſpirit and power of Elias, yet he did not work miracles,
as Elias did, left the minds of people ſhould be made to heſitate between
him and Jeſus ; therefore the honour of working miracles was reſerved
for Jeſus as a flower of his crown, that there might be a ſenſible demon-
ſtration, and an undeniable one, that, though he came after John, yet he
was preferred far before him. - .
[2.] That Chriſt exactly anſwered John Baptiſt’s teſtimony, John
not only did no miracle to divert people from Chriſt, but he ſaid a great
deal to direct them to Chriſt, and to turn them over as apprentices to
him, and that came to their minds now ; all things that John ſaid of this
Man were true, that he ſhould be the Lamb of God, ſhould baptize with
the Holy Ghost and with fire. Great things John had ſaid of him, which
raiſed their expectations ; ſo that, though they had not zeal enough to
carry them into his country to inquire after him, yet, when he came into
theirs, and brought his goſpel to their doors, they acknowledged him as
'reat as John had ſaid he would be. When we get acquainted with
Shrift, and come to know, him experimentally, we find all things that |
the feripture faith of him, to be true ; nay, and that the reality exceeds
Note, No weapon formed againſt our Lord Jeſus ſhall
hands, net by the interpoſal of any friend that helped him, but by his I
own wiſdom he got clear of them ; he either drew a veil over himſelf, or ||
He did not go thither merely for
his own ſecurity, but to do good there : and therefore he choſe to go
They ſaid very judiciouſly, “John did no miracle,
Two things
goſpel-grace is moſt likely to be proſperous.
go into Judea again.
the report, 1 Kings 10.6, 7. John Baptiſt was now dead and gone,
and yet his hearers profited by what they had heard formerly, and by
| comparing what they heard then with what they ſaw now, they gained a
double advantage; for, Firſt, They were confirmed in their belief that
John was a prophet, who foretold ſuch things, and ſpake of the eminency
to which this Jeſus would arrive, though his beginning was ſo ſmall.
Secondly, They were prepared to believe that Jeſus was the Christ, in
whom they ſaw thoſe things accompliſhed, which John foretold. By
this we ſee that the ſucceſs and efficacy of the word preached, are not
confined to the life of the preacher, nor do they expire with his breath,
but that which ſeemed as water ſpilt upon the ground, may afterward be
gathered up again. See Zech. 1.5, 6. - -
(3.) That many believed on him there. Believing that he who wrought.
ſuch miracles, and in whom John’s predićtions were fulfilled, was what
he declared himſelf to be, the Son of God, they gave up themſelves to
him as his diſciples, v. 42. An emphaſis is here to be laid, [1..] Upon
the perſons that believed on him; they were many. While they that re-
ceived and embraced his doćtrine at Jeruſalem, were but as the grape-
gleanings of the vintage, they that believed on him in the country be-
yond Jordan, were a full harveſt gathered in to him. [2] Upon the
place where this was ; it was there where John had been preaching and
baptizing, and had had great ſucceſs, there many believed on the Lord
Jeſus. Where the preaching of the doćtrine of repentance has had ſuc;
ceſs, as deſired, there the preaching of the doćtrine of reconciliation and
Where John has been ac-
ceptable, Jeſus will not be unacceptable. The jubilee-trumpet ſounds
ſweeteſt in the ears of thoſe who in the day of atonement have afflićted
their ſouls for fin. - , -
CHAP. XI.
In this chapter, we have the history of that illustrious miracle which Christ
wrought a little before his death—the raising of Lazarus to liſe ; which
is recorded only by this evangelist ; for the other three confine themſelves
to what Christ did in Galilee, where he resided most, and ſcarcely cuer
carried their history into Jeruſalem till the paſſion-week ; whereas John's
memoirs relate chiefly to what paſſed at Jeruſalem ; this paſſage there-
fore was reſerved for his pen. Some suggest that, when the other evan-
gelists wrote, Lazarus was alive, and it would not well agree, either with
his ſafety or with his humility, to have it recorded till now, when it is ſup-
poſed he was dead. It is more largely recorded than any other ºf Christ's
miracles, yet not only becauſe there are many circumstances of it ſo very
instructive, and the miracle of itſelf.ſo great a progf of Christ’s miſſion,
but becauſe it was an earnest of that which was to be the crowning proof
of all–Čhrist's own reſurrection. Here is, I. The tidings ſent to our
Lord Jeſus of the ſickneſs of Lazarus, and his entertainment of thºſe
tidings, v. 1... 16. II. The visit he made to Lazarus’ relations when he
had heard of his death, and their entertainment of the visit, v. 17.32.
III. The miracle wrought in the raiſing of Lazarus from the dead,
v. 33.44. IV. The effect wrought by this miracle upon others, v. 45.57.
1. Nºw a certain man was ſick, named Lazarus of
.” Bethany, the town of Mary and her ſiſter Martha.
2. (It was that Mary which anointed the Lord with oint-
ment, and wiped his feet with her hair, whoſe brother Laza-
rus was fick.) 3. Therefore his ſiſters ſent unto him, ſaying,
Lord, behold, he whom thou loveſt is ſick. 4. When Jeſus
heard that, he ſaid, This fickneſs is not unto death, but for
the glory of God, that the Son of God might be. glorified
thereby. 5. Now Jeſus loved Martha, and her ſiſter, and
Lazarus. 6. When he had heard therefore that he was
ſick, he abode two days ſtill in the ſame place where he
was. 7. Then after that, faith he to his diſciples, Let us
8. His diſciples ſay unto him, Maſ-
ter, the Jews of late ſought to ſtone thee; and goeft thou
|thither again 9. Jeſus anſwered, Are there not twelve
hours in the day: If any man walkin the day, he ſtumbleth
not, becauſe he ſeeth the light of this world. 10. But if
a man walkin the night, he ſtumbleth, becauſe there is no
7 R .
light in him. 11. Theſe things ſaid he: and after that,
he faith unto them, Our friend Lazarus ſleepeth; but I go
that I may awake him out of ſleep. 12. Then ſaid his diſ.
ciples, Lord, if he ſleep, he ſhall do well. 13. Howbeit
Jeſus ſpake of his death ; but they thought that he had
fpoken of taking of reſt in ſleep. 14. Then ſaid Jeſus
unto them plainly, Lazarus is dead. 15. And I am glad
for your fakes, that I was not there, (to the intent ye may
believe,) nevertheleſs, let us go unto him. 16. Then ſaid
Thomas, which is called Didymus, unto his fellow-diſciples,
Let us alſo go, that we may die with him.
We have, in theſe verſes, - - -
I. A particular account of the parties principally concerned in this
ſtory, v. 1, 2. 1. They lived at Bethany, a village not far from Jeru-
ſalem, where Chriſt uſually lodged when he came up to the feaſts. It
is here called the town of Mary and Martha, that is, the town where
they dwelt, as Bethſaida is called the city of Andrew and Peter, ch. 1.44.
For I ſee no reaſon to think, as ſome do, that Martha and Mary were
ST. IOHN, XL
owners of the town, and the reſt were their tenants. 2. Here was a
brother named Lazarus ; his Hebrew name, probably, was Eleazar, which,
being contraćted, and a Greek termination put to it, is made Lazarus.
Perhaps, in proſpect of this hiſtory, our Saviour made uſe of the name of
Lºgrus in that parable wherein he defigned to ſent forth the bleſſedneſs
of the righteous in the boſom of Abraham immediately after death,
Luke 16, 22. 3. Here were two fiſters, Martha and Mary, who ſeem |
to have been the houſekeepers, and to have managed the affairs of the
ſtudy and contemplation. Here was a decent, happy, well-ordered fa-
mily, and a family that Chriſt was very much converſant in, where yet
there was neither huſband not wife, (for aught that appears,) but the
houſe kept by a brother, and his fiſters dwelling together in unity. 4.
One of the fiſters is particularly deſcribed to be that Mary which anointed
the Zord with ointment, v. 2. Some think ſhe was that woman that we
read of Luke 7: 37, 38, who had been a ſinner, a bad woman. I ra.
ther think it refers to that anointi g of Chriſt, which this evangeliſt re-
lates; (ch. 12. 3.) for the evangeliſts do never refer one to another, but
John frequently refers in one place of his goſpel to another. Extraor-
dinary acts of piety and devotion, that come from an honeſt principle of
love to Chriſt, will not only find acceptance with him, but gain reputa-
tion in the church, Matth. 26, 13. This was ſhe whoſe brother Lazarus
was sick ; and the fickneſs of thoſe we love is our afflićtion. The more
friends we have, the more frequently we are thus afflićted by ſympathy;
and the dearer they are, the more grievous it is. The multiplying of
our comforts is but the multiplying of our cares and croſſes. -
II. The tidings that were ſent to our Lord Jeſus of the fickneſs of
Lazarus, v. 3. His ſiſters knew where Jeſus was, a great way off beyond
Jordan, and they ſent a ſpecial meſſenger to him, to acquaint him with
the afflićtion of their family. In which they manifeſt, i. The affection
and concern they had for their brother. Though, it is likely, his eſtate
would come to them after his death, yet they earneſtly defired his life,
as they ought to have done. They ſhewed their love to him now that
he was fick, for a brother is born for adverſity, and ſo is a ſiſter too. We
muſt weep with our friends when they weep, as well as rejoice with them
when they rejoice. 2. The regard they had to the Lord Jeſus, whom
they were willing to make acquainted with all their concerns, and, like
Jephthah, to utter all their words before him.
our wants, and griefs, and cares, he will know them from us, and is ho-
moured by our laying them before him.
The meſſage they ſent, was very ſhort, not petitioning, much leſs pre-
Jęribing or preſſing, but barely relating the caſe with the tender infinua-
tion of a powerful plea, Lord, behold, he whom thou lovest, is ſick. They
do not ſay, He whom we love, but, He whom thou loveſt. Our greateſt
encouragements in prayer are fetched from God himſelf and from his
grace. They do not ſay, Lord, behold, he who loveth thee, but, he
whom thou lovest : for herein is love, not that we loved God, but that he
loved tºs. Our love to him is not worth ſpeaking of, but his to us can
never be enough ſpoken of. Note, (1.) There are ſome of the friends
and followers of the Lord Jeſus, whom he hath a ſpecial kindneſs for
above ºthers. Among the twelve there was one whom Jeſus loved. (2.)
It is no new thing for thoſe whom Chriſt loves, to be ſick; all things
| not unto death.
| the dead.
to them, for he knew they impatiently expected him.
Though God knows all |
The Death of Lazarus.
come alike to all; bodily diſtempers correót the corruption, and try the
graces, of God’s people. ... (3.) It is a great comfort to us when we are
fick, to have thoſe about us that will pray for us. (4.) We have great
encouragement in our prayers for thoſe who are fick, if we have ground
to hope that they are ſuch as Chriſt loves; and we have reaſon to love
* Pey for thoſe whom we have reaſon to think Chriſt loves and cares
Of",
III. An account how Chriſt entertained the tidings brought hi
the illneſs of his friend. - t
1. He prognoſticated the event and iſſue of the fickneſs, and probably
ſent it as a meſſage to the ſiſters of Lazarus by the expreſs, to ſupport
them while he delayed to come to them. Two-things he prognoſticates :
(1.) This ſickneſs is not unto death ; it was mortal, proved fatal, and
no doubt but Lazarus was truly dead for four days. But, [1..] That
was not the errand upon which this ſickneſs was ſent ; it came not, as
in a common caſe, to be a ſummons to the grave, but there was a further
intention in it. Had it been ſent on that errand, his rising from the
dead would have defeated it. [2] That was not the final effect of this
fickneſs. He died, and yet it might be ſaid he did not die, for “ Fac-
tum non dicitur quod non perſeverat—That is not ſaid to be done, which
is not done for a perpetuity.” Death is an everlaſting farewell to this
world, it is the way whence we ſhall not return; and in this ſenſe it was
The grave was not his long home, his houſe of eternity.
Thus Chriſt ſaid of the maid, whom he propoſed to reſtore to life, She
is not dead. . The fickneſs of good people, how threatening ſoever, is
not unto death, for it is not unto eternal death. The body’s death to
this world is the ſoul’s birth into another world; when we or our friends
are fick, we make it our principal ſupport, that there is hopes of a re-
covery, but in that we may be diſappointed ; therefore it is our wiſdom
of
* a * | to build upon that in which we cannot be diſappointed ; if they belong
family, while perhaps Lazarus lived a retired life, and gave himſelf to
to Chriſt, let the worſt come to the worſt, they cannot be hurt of the ſº-
cond death, and then not much hurt of the firſt. . . . . " " '' .
(2.) But it is for the glory of God, that an opportunity may be given
for the manifeſting of God’s glorious power. The afflićtions of the
ſaints are defigned for the glory of God, that he may have opportunity
of ſhewing them favour; for the ſweeteſt mercies, and the moſt affecting,
are thoſe which are occaſioned by trouble. Let this reconcile us to the
darkeſt diſpenſations of Providence, they are all for the glory of God,
this fickneſs, this loſs, this diſappointment, are ſo ; and if God be glo-
rified, we ought to be ſatisfied, Lev. 10. 3. It was for the glory of
God, for it was that the Son of God might be glorified thereby, as “it
gave him occaſion to work that glorious miracle, the raiſing of him from
As before the man was born blind, that Chriſt might have
the honour of curing him, (ch. 9. 3.) ſo Lazarus muſt be fick and die,
that Chriſt may be glorified as the Lord of life. Let this comfort thoſe
whom Chriſt loves under all their grievances, that the deſign of them all,
is, that the Son of God might be glorified thereby, his wiſdom, power, and
goodneſs, glorified in ſupporting and relieving them ; ſee: 2 Cor. 12.
9, 10. - - - - ... ". . . . .'; º * . . º -
2. He deferred viſiting his patient, v. 5, 6. They had pleaded,
Lord, it is he whom thou lovest, and the plea is allowed ; (v. 5.) Jeſus
loved Martha, and her sister, and Lazarus. Thus the claims of faith are
ratified in the court of heaven; now one would think it ſhould follow,
When he heard therefore that he was ſick, he made all the haſte that he
could to him ; if he loved them, now was a time to ſhew it by haſtening
But he took the
contrary way to ſhew his love : it is ſaid, He loved them, and yet he
lingered ; but he loved them, and therefore he lingered; when he heard
his friend was fick, inſtead of coming poſt to him, he abode two days still
in the ſame place where he was. (1.) He loved them, that is, had a great
opinion of Martha and Mary, of their wiſdom and grace, of their faith
and patience, above others of his diſciples, and therefore, he deferred
coming to them, that he might try them, that their trial might at laſt be
Jound to praiſe and honour. (2.) He loved them, that is, he deſigned to
do ſomething great and extraordinary for them, to work ſuch a miracle
for their relief as he had not wrought for any of his friends; and therefore
he delayed coming to them, that Lazarus might be dead and buried before
he came. If Chriſt had come preſently, and cured the fickneſs of La-
zarus, he had done no more than he did for many ; if he had raiſed him
to life when newly dead, no more than he had done for ſome ; but, de-
ferring his relief ſo long, he had an opportunity of doing more for him
than for any. Note, God hath gracious intentions even in ſeeming de-
lays, Iſa. 54. 7, 8.-49. 14, &c. Chriſt’s friends at Bethany were not
out of his thoughts, though, when he heard of their diſtreſs, he made no
ST, JOHN, XI.
The Death of Lazarus.
haſte to them.… When the work of deliverance, temporal or fpiritual,
public or perſonal, ſtands at a ſtay, it does but ſtay the time, and every
thing is beautiful in its ſeaſon...; ; ; ; , ºf: -, * 1:1 ºv st! - . .”
. . . "
viſit his friends at , Bethany, v. 7.16. The conference; is ſo ºvery
free and familiar, as to make out what, Chriſt faith9}ºf have called you
jºriends. -
Two things he diſcourſes about—his own danger; and Lazarus’
death. - - - -- ; : . . . . . . . . . *
... l. His own danger in going into Judea, v. 7.i.10.4 g . . . . .
(i.) Here is the notice which Chriſt gave his diſciples of his purpoſe
to go into Judea toward Jeruſalem. . His diſciples were the men of his
counſel, and to them, he faith, (v. 7.) “Let us go into Judea again, |
though they there are unworthy of ſuch a favour.” Thus Chriſt re-
peats, the tenders of his mercy to thoſe that have often rejećted them.
Now this may be 'confidered, [1..] As a purpoſe of his kindneſs to his
friends at Bethany, whoſe afflićtion, and all the aggravating circumſtances
of it, he knew very well, though no more expreſſes were ſent to him ;
for he was preſent, in ſpirit, though abſent in body. When he knew
they were brought to the laſt extremity, when the brother and fiſters
have given, and taken a final farewell; “Now,” ſaith he, “let us go to
Judea.” Chriſt will ariſe in favour of his people, when the time to favour
then, yea, the ſet time, is come ; and the worſt time is commonly the ſet
time. When our hope is lost, we are cut off for our parts, then they ſhall
know that I am the Lord, when I have opened/the graves, Ezek. 37.
11, 13, Inithe depths of afflićtion, let this therefore keep us out of the
depths of deſpair, that man’s eatremity is God’s opportunity, Jehovah-
jireh. Or, [2.] As a trial of the courage of the diſciples, whether |
they would venture to follow him thither, where they had ſo lately been
frightened by an attempt upon their Maſter’s life, which they looked
upon as an attempt upon theirs too. . To go to Judea, which was ſo
lately made too hot for them, was a ſaying that proved them. But Chriſt
did not ſay, “Go ye into Judea, and I will ſtay and take ſhelter here ;”
ap, Let us, go, Note, Chriſt never brings his people into any peril but
the valley of the shadow of death. -
through,
(2.) Their objećtion againſt this journey; (v. 18.) “ Maſter, the
3ews of late ſought to ſtone thee, and goeſt thou thither again * : Here, |
[1..] They remind him of the danger he had been in there not long
fince, Chriſt’s diſciples are apt to make a greater matter of ſufferings
than their Maſter does, and to remember injuries longer. He had put
up the affront, it was over and gone, and forgotten, but his diſciples
could not forget it.; of late, vvy—now, as if it were this very day, they
Jöught to stone thee. Though it was at leaſt two months ago, the re-
membrance of the fright was freſh in their minds. . [2.] They marvel
that he will go thither again. “Wilt thou favour thoſe with thy preſence,
that have expelled thee out of their coaſts * Chriſt’s ways in paſſing by
offences are above our ways. ... “Wilt thou expoſe thyſelf among a people
that are ſo deſperately enraged againſt thee 3 Goest thow thither again,
where thou haſt been ſo ill uſed ?” Here they ſhewed great care for their
Maſter’s ſafety, as Peter did, when he ſaid, Master, ſpare thyſelf; had
Chriſt been minded to ſhift off ſuffering, he did not want friends to per- |
ſuade them to it; but he had opened his mouth to the Lord, and he would
not, he could not, go back. Yet while the diſciples ſhew a concern for
his ſafety, they diſcover at the ſame time, First, A diſtruſt of his power ;
as if he could not ſecure both himſelf and them now in Judea as well as
he had done formerly. Is his arm waxen ſhort 2 When we are ſolicitous
for the intereſts of Chriſt’s church and kingdom in the world, we muſt
yet reſt ſatisfied in the wiſdom and power of the Lord Jeſus, who knows
how to ſecure a flock of ſheep in the midſt of a herd of wolves. Secondly,
A ſecret fear of ſuffering themſelves; for they count upon that if he
fuffer.
channel with the public, we are apt to think ourſelves zealous for the
Lord of hoſts, when really we are only zealous for our own wealth,
credit, eaſe, and ſafety, and ſeek our own things, under colour of ſeeking
the things of Chriſt ; we have therefore need nicely to diſtinguiſh upon
our principles. -
(3.) Chriſt’s anſwer to this obječtion ; (v. 9, 10.) Are there not
twelve hours in the day 2 The Jews divided every day into twelve hours,
and made their hours longer or ſhorter, according as the days were, ſo
that an hour with them was a twelfth part of the time between fun and
fun; ſo ſome. Or, they, lying much more ſouth than we, their days
were nearer twelve hours long than ours. The Divine Providence has
given us day-light to work by, and lengthens it out to a competent time;
|
"ºv. The diſcourſeſe had with his diſciples, when he was about to go
When our own private intereſts happen to run in the ſame
\
and reckoning the year round, every country has juſt as much daylight as
night, and ſo much more as the twilights amount to. Man’s life is a day,
this day is divided into divers ages, ſtates, and opportunities, as into
hours ſhorter or longer, as God has appointed ; the confideration of
this ſhould make us not only very buſy, as to the work of life, (if there
were twelve hours in the day, each day of them ought to be filled up with .
| duty, and none of them trifled away,) but alſo very eqſy as to the perils.
of life; our day ſhall be lengthened out till our work be, done, and our
teſtimony finiſhed. This Chriſt applies to his caſe, and ſhews why he
| muſt go to Judea, becauſe he had a clear call to go. For the opening
of this, - -
First, He ſhews the comfort and ſatisfaction which a man has in his
own mind while he keeps in the way of his duty, as it is in general pre-
ſcribed by the word of God, and particularly determined by the provi-
dence of God ; If any man walk in the day, he stumbles not; that is, If:
a man keep cloſe to his duty, and mind that, and ſet the will of God be-
fore him as his rule, with an impartial reſpect to all God’s commandments,
he does not hesitate in his own mind, but, walking uprightly, walks ſurely,
and with a holy confidence. As he that walks in the day, ſtumbles not, but
| goes on ſteadily and cheerfully in his way, becauſe he ſees the light of this
world, and by it ſees his way before him ; ſo a good man, without any
collateral ſecurity or finiſter aims, relies upon the word of God as his
rule, and regards the glory of God as his end, becauſe he ſees thoſe two
great lights, and keeps his eye upon them ; thus he is furniſhed with a
faithful guide in all his doubts, and a powerful guard in all his dangers,
Gal. 6.4. Pſ. 119.6. Chriſt, wherever he went, walked in the day,
and ſo ſhall we, if we follow his ſteps.
Secondly, He ſhews the pain and peril a man is in, who walks not ac-
cording to this rule; (v. 10.) If a man walk in the night, he ſtumbles ;
that is, If a man walk in the way of his heart, and the fight of his eyes,
and according to the courſe of this world, if he conſult his own carnal
reaſonings more than the will and glory of God, he falls into temptations
| and ſnares, is liable to great uneaſineſſes and frightful apprehenſions ;
| trembles at the shaking of a leaf, and flees when none purſizes : while an
he ..º.º.º.º. ; and is with them, even then when they walk |
upright man laughs at the shaking of the ſpear, and ſtands undaunted when
ten thouſand invade. See Pſ. 33. 14...16. He ſtumbles, becauſe there
| is no light in him, for light in us is that to our moral ačtions, which
light about us is to our natural actions.
He has not a good principle
within ; he is not fincere; his eye is evil.
Thus Chriſt not only juſtifies
| his purpoſe of going into Judea, but encourages his diſciples to go along
with him, and fear no evil. -
The death of Lazarus is here diſcourſed of between Chriſt and his
diſciples, v. 11... 16. Where we have,
(1.) The notice Chriſt gave his diſciples of the death of Lazarus,
and an intimation that his buſineſs into Judea was to look after him,
v. 11. After he had prepared his diſciples for this dangerous march into
an enemy’s country, he then gives them,
[1..] Plain intelligence of the death of Lazarus, though he had re-
ceived no advice of it; Our friend Lazarus ſleepeth. See here how Chriſt
calls a believer, and a believer’s death. First, He calls a believer his
friend ; Our friend Lazarus. Note, J. There is a covenant of friend-
ſhip between Chriſt and believers, and a friendly affection and communion
purſuant to it, which our Lord Jeſus will own and not be aſhamed of.
His ſecret is with the righteous. 2. Thoſe whom Chriſt is pleaſed to own
as his friends, all his diſciples ſhould take for theirs. Chriſt ſpeaks of
Lazarus as their common friend ; Our friend. 3. 1)eath itſelf does not
break the bond of friendſhip between Chriſt and a believer. Lazarus is
dead, and yet he is ſtill our friend. Secondly, He calls the death of a
believer a sleep; he ſleepeth. It is good to call death by ſuch names and
titles as will help to make it more familiar and leſs formidable to us,
The death of Lazarus was in a peculiar ſenſe a ſleep, as that of Jairus’
daughter, becauſe they were to be raiſed again ſpeedily ; and fince we are
ſure to riſe again at last, why ſhould that make any great difference :
And why ſhould not the believing hope of that reſurrection to etergal
life, make it as eaſy to us to put off the body and die, as it is to put off
our clothes and go to ſleep 2 A good chriſtian, when he dies, does but
ſleep; he rests from the labours of the day paſt, and is refreſhing himſelf
for the next morting. Nay, herein death has the advantage of ſleep, that
ſleep is only the parentheſis, but death is the period, of our cares and
toils. The ſoul does not ſleep, but becomes more active ; but the body
ſleeps, without any toſs, without any terror ; not diſtempered nor diſ-
turbed. The grave to the wicked is a priſon, and its grave-clothes as
the ſhackles of a climinal reſerved for execution; but to the godly it is
a bed, and all its bands as the ſoft and downy fetters of an eaſy quiet ſleep.
ST, JOHN, XI.
Though the body corrupt, it will riſe in the morning as if it had never
feen corruption ; it is but putting off our clothes to be mended and trim-
med up for the marriage-day, the coronation-day, to which we muſt riſe.
See Iſa. 57. 2. 1 Theſſ. 4. 14. The Greeks called their burying-places,
dormitories—zolpºnsix. - -
[2.] Particular intimations of his favourable intentions concerning
Lazarus ; “but I go, that I may awake him out of ſleep.”
have done it, and yet have ſtaid where he was ; he that recovered at a
diſtance one dying, (ch. 4, 50.) could have raiſed at a diſtance one dead;
but he would put this honour upon the miracle, to work it by the grave
fide; I go, to awake him. As ſleep is a reſemblance of death, ſo a man’s
waking out of ſleep when he is called, eſpecially when he is called by his
own name, is an emblem of the reſurre&tion ; (Job 14. 15.) Then shalt.
thou call. Chriſt had no ſooner ſaid, Our friend ſleeps, but preſently he
adds, I go, that I may awake him. When Chriſt tells his people at any
time how bad the cauſe is, he lets them know in the ſame breath how
eaſily, how quickly, he can mend it. Chriſt’s telling his diſciples that
this was his bufineſs to Judea, might help to take off their fear of going
with him thither ; he did not go upon a public errand to the temple,
but a private viſit, which would not ſo much expoſe him and them; and
beſides, it was to do a kindneſs to a family they were all obliged to.
(2.) Their miſtake of the meaning of this notice, and the blunder they
made about it ; (v. 12, 13.) They ſaid, Lord, if he ſleep, he shall do
well. This ſpeaks, , , 1
[1..] Some concern they had for their friend Lazarus, they hoped he
would recover ; a wºhaila–He shall be ſaved from dying at this time.
Probably, they had underſtood by the meſſenger who brought news of
his illneſs, that one of the moſt threatening ſymptoms he was under, was,
that he was reſtleſs, and could get no ſleep ; and now that they heard he
ſlept, they concluded the fever was going off, and the worſt was paſt.
Sleep is often nature’s phyſic, and reviving to its weak and weary powers.
This is true of the ſleep of death; if a good chriſtian ſo ſleep, he ſhall do
well, better than he did here. -
[2.] Yet it ſpeaks a greater concern for themſelves; for hereby they
infinuate that it was now needleſs for him to go to him, and expoſe him-
ſelf and them. “If he ſleep, he will be quickly well, and we may ſtay
where we are.” Thus we are willing to hope that that good work which
we are called to do, will do itſelf, or will be done by ſome other hand, if
there be peril in the doing of it. - -
This miſtake of theirs is here reëtified; (v. 13.) Jeſus ſpake of his
death.
yet were. Let us not therefore condemn all theſe for heretics, who
miſtake the ſenſe of ſome of Chriſt’s ſayings. It is not good to aggra-
vate our brethren’s miſtakes; yet this was a groſs one, for it had eaſily
been prevented, if they had remembered how frequently death is called a
ſleep in the Old Teſtament. They ſhould have underſtood Chriſt when
he ſpake ſcripture-language. Befides, it would ſound odd for their
Maſter to undertake a journey of two or three days, only to awake a
friend out of a natural ſleep, which any one elſe might awake him out of.
What Chriſt undertakes to do, we may be ſure, is ſomething great and
uncommon, and a work worthy of himſelf. Secondly, How carefully the
evangeliſts correčts this error ; Jeſus ſpake of his death. Thoſe that
ſpeak in an unknown tongue, or uſe ſimilitudes, ſhould learn heace to
explain themſelves, and pray that they may interpret, to prevent miſ-
takes. - - -
(3.) The plain and expreſs declaration which Jeſus made to them of
the death of Lazarus, and his reſolution to go to Bethany, v. 14, 15.
[1..] He gives them notice of the death of Lazarus ; what he had be-
fore ſaid darkly, he now ſays plainly, and without a figure ; Lazarus is
dead, v. 14. Chriſt takes cognizance of the death of his ſaints, for it is
precious in his fight, (Pſ. 1 16. 15.) and he is not pleaſed if we do not
confider it, and lay it to heart. See what a compaſſionate Teacher
Chriſt is, and how he condeſcends to thoſe that are out of the way, and
by his ſubſequent ſayings and doings explains the difficulties of what went
before, .
[2.] He gives them the reaſon why he had delayed ſo long to go and
ſee him ; “I am glad for your ſakes that I was not there.” If he had
been there time enough, he would have healed his diſeaſe, and prevented
his death, which would have been much for the comfort of Lazarus’
friends : but then his diſciples would have ſeen no further proof, of his
power than what they had often ſeen, and, conſequently, their faith had
received no improvement ; but now that he went and raiſed him from
the dead, as there were many brought to believe on him, who before did
not, (v. 45.) ſo there was much done toward the perfecting of what was
He could |
See here, First, How dull of underſtanding Chriſt’s diſciples as |
The Death of Lazarus. -
lacking in the faith of thoſe that did, which Chriſt aimed at ; to the in-
tent that ye may believe. - , .
[3.] He reſolves now to go to Bethany, and take his diſciples along
with him ; Let us go unto him. Not, “Let us go to his ſiſters, to com-
fort them,” (which is the utmoſt we can do,) but, Let us go to him ; for
Chriſt can shew wonders to the dead. Death, which will ſeparate us from
all our other friends, and cut us off from correſpondence with them, can-
| not ſeparate us from the love of Chriſt, nor put us out of the reach of
his calls; as he will maintain his covenant with the dust, ſo he can make
viſits to the duſt. Lazarus is dead, but let us go to him; though perhaps
thoſe who ſaid, If he ſleep, there is no need to go, were ready to ſay, If
he be dead, it is to no purpoſe to go. - -
(4.) Thomas exciting his fellow-diſciples cheerfully to attend their
Maſter’s motions; (v. 16.) Thomas, which is called Didymus. Thomas'
in Hebrew, and Didymus in Greek, fignify a twin; it is ſaid of Rebekah,
(Gen. 25. 24.) that there were twins in her womb. The word is Tho-
mim ; probably Thomas was a twin ; he ſaid to his fellow-diſciples, who,
probably, looked with fear and concern upon one another, when Chriſt
had ſaid ſo poſitively, Let us go to him ; he ſaid very courageouſly, Let
us alſo go, that we may die with him. With him ; that is, .
[1..] With Lazarus, who was now dead; ſo ſome take it. Lazarus.
was a dear and loving friend both to Chriſt and his diſciples, and perhaps.
Thomas had a particular intimacy with him. Now if he be dead, faith
he, let us even go and die with him. For, First, “If we ſurvive, we know
not how to live without him.” Probably, Lazarus had done them many.
good offices, ſheltered them, and provided for them, and been to them
inſtead of eyes; and now that he was gone, they had no man like-minded,
and “ Therefore,” ſaith he, “we had as good die with him.” Thus we .
are ſometimes ready to think our lives bound up in the lives of ſome that
were dear to us; but God will teach us to live, and to live comfortably;
upon himſelf, when thoſe are gone, whom we thought we could not have
lived without. But that is not all. Secondly, “If we die, we hope to
be happy with him.” Such a firm belief he has of a happineſs on the
other fide death, and ſuch good hope through grace of their own and
Lazarus’ intereſt in it, that he is willing they ſhould all go and die with
him. It is better to die, and go along with our chriſtian friends to that
world which is enriched by their removal to it, than ſtay behind in a
world that is impoveriſhed by their departure out of it. The more of
our friends are tranſlated hence, the fewer cords we have to bind us to
this earth, and the more to draw our hearts heaven-ward. How plea.
ſantly does the good man ſpeak of dying, as if it were but undressing
and going to bed. ... —
[2.]. “Let us go and die with our Master, who is now expoſing him-
ſelf to death by venturing into Judea;” and ſo I rather think it is meant.
“If he will go into danger, let us alſo go and take our lot with him, ac-
cording to the command we received, Follow me.” Thomas knew ſo
much of the malice of the Jews againſt him, and the counſels of God.
concerning him, which he had often told them of, that it was no foreign.
ſuppoſition that he was now going to die. And now Thomas diſcovers,
First, A gracious readineſs to die with Chriſt himſelf, flowing from ſtron g
affections to him, though his faith was weak, as appeared afterward, ch.
14.5–20. 25. Where thou diest I will die, Ruth 1. 17. Secondly, A.
zealous defire to help his fellow-diſciples into the ſame frame; “ Let us
go, one and all, and die with him ; if they ſtone him, let them ſtone us 5
who would deſire to ſurvive ſuch a Maſter º’” Thus, in difficult times,
chriſtians ſhould animate one another. We may each of us ſay, Let us
die with him. Note, The confideration of the dying of the Lord Jeſus.
ſhould make us willing to die whenever God calls for us.
17. Then when Jeſus came, he found that he had lien.
in the grave four days already. 18. (Now Bethany was.
nigh unto Jeruſalem, about fifteen furlongs off.). 19. And
many of the Jews came to Martha and Mary, to comfort,
them concerning their brother. 20. Then Martha, as ſoon.
as ſhe heard that Jeſus was coming, went and met him :
but Mary ſat ſtill in the houſe. 21. Then ſaid Martha,
unto Jeſus, Lord, if thou hadſt been here, my brother had
not died. 22. But I know, that even now whatſoever.
thou wilt aſk of God, God will give it thee. 23. Jeſus,
faith unto her, Thy brother ſhall riſe again. 24. Martha.
faith unto him, I know that he ſhall riſe. again in the
ST. JOHN, XL
The Death of Lazarus.
reſurrečtion at the laſt day. 25. Jeſus ſaid unto her, I am
the reſurreótion, and the life: he that believeth in me,
though he were dead, yet ſhall he live; 26. And whoſo-
ever liveth and believeth in me, ſhall never die.
thou this f. 27. She ſaith unto him, Yea, Lord: , I believe
that thou art the Chriſt, the Son of God, which ſhould
come into the world. 28. And when ſhe had ſo ſaid, ſhe
went her way, and called Mary her ſiſter ſecretly, ſaying,
The Maſter is come, and calleth for thee. 29. As ſoon as
ſhe heard that, ſhe aroſe quickly, and came unto him. 30.
Now Jeſus was not yet come into the town, but was in
that place where Martha met him. 31. The Jews then
which were with her in the houſe, and comforted her,
when they ſaw Mary that ſhe roſe up haſtily, and went
out, followed her, ſaying, She goeth unto the grave, to
weep there. 32. Then when Mary was come where Jeſus
was, and ſaw him, ſhe fell down at his feet, ſaying unto
him, Lord, if thou hadſt been here, my brother had not
digd. - - -
The matter being determined, that Chriſt will go to Judea, and his
diſciples with him, they addreſs themſelves to their journey; in this
journey ſome paſſages happened, which the other eva
the healing of the blind man at Jericho, and the converſion of Zaccheus.
We muſt not reckon ourſelves out of our way, while we are in the way. |
of doing good ; nor be ſo intent upon one good office as to neglect
another. -- - - -
At length, he comes near to Bethany, which is ſaid to be about
jifteen furlongs off from Jeruſalem, about two meaſured miles, v. 18.
Rotice is taken of this, that this miracle was in effect wrought in Jeru-
Jalem, and ſo was put to her ſcore. Chriſt’s miracles in Galilee were
more numerous, but thoſe in or near Jeruſalem were more illustrious ;
there he healed one that had been diſeaſed thirty-eight years, another that
had been blind from his birth, and raiſed one that had been dead four days.
To Bethany Chriſt came, and obſerve, - -
I. What poſture he found his friends there in. When he had been
laſt with them, it is probable that he left them well, in health and joy;
but when we part from our friends, (though Chriſt knows,) we know
not what changes may affect us or them before we meet again.
1. He found his friend Lazarus in the grave, v. 17. When he came
near the town, probably by the burying-place belonging to the town, he
was told by the neighbours, or ſome he met, that Lazarus had been four
days buried. Some think that Lazarus died the ſame day that the meſ-
ſenger came to Jeſus with the tidings of his fickneſs, and ſo reckon two
days for his abode in the ſame place, and two days for his journey. I
rather think that Lazarus died at the very inſtant that Jeſus ſaid, “Our
friend ſleepeth, he is now newly fallen aſleep;” and that the time be-
tween his death and burial, (which among the Jews was but ſhort,) with
the four days of his lying in the grave, was taken up in this journey;
for Chriſt travelled publicly, as appears by his paſſing through Jericho,
and his abode at Zaccheus’ houſe took up ſome time.
tions, though they always come ſurely, yet they often come ſlowly.
2. He found his friends that ſurvived, in grief. Martha and Mary
were almoſt ſwallowed up with ſorrow for the death of their brother,
which is intimated where it is ſaid, that “many of the Jews came to
Martha and Mary to comfort them.” Note, (1.) Ordinarily, where
death is, there are mourners, eſpecially when thoſe that were agreeable
and amiable to their relations, and ſerviceable to their generation, are
taken away. The houſe where death is, is called the houſe of mourning,
Eccl. 7. 2. When man goes to his long home, the mourners go about
the ſtreets, (Eccl. 12. 5.) or rather fit alone, and keep ſilence. Here
was Martha’s houſe, a houſe where the fear of God was, and on which
liis bleſfing reſted; yet made a houſe of mourning. Grace will keep
Jorrow from the heart, (ch. 14. 1.) not from the houſe, (2.) Where
there are mourners, there ought to be comforters. It is a duty we owe
to thoſe that are in ſorrow, to mourn with them, and to comfort them ;
and our mourning with them will be ſome comfort to them. When we
are under the preſent impreſſions of grief, we are apt to forget thoſe
things which would miniſter comfort to us, and therefore have need of
remembrancers. It is a mercy to have ſuch when we are in ſorrow, and
Vol. IV, No. 88.
Promiſed "ſalva-.
|
our duty to be ſuch to them who are in ſorrow. The Jewiſh do&ors
laid great ſtreſs upon this, obliging their diſciples to make conſcience of
} comforting the mourners after the burial of the dead. They comforted
º them concerning their brother, by ſpeaking to them of him, not only of
Believeſt
| the good name he left behind, but of the happy ſtate he was gone to.
| When godly relations and friends are taken from us, whatever occaſion
we have to be afflićted concerning ourſelves, who are left behind, and miſs
them, we have reaſon to be comforted concerning them who are gone be-,
fore us to a happineſs where they have no miſs of us. •
. This viſit which the Jews made to Martha and Mary, is an evidence
that they were perſons of diſtinčtion, and made a figure; as alſo that they
behaved obligingly to all ; ſo that though they were followers of Chriſt,
. record, as ||
yet thoſe who had no reſpect for him, were civil to them. There was
alſo a providence in it, that ſo many Jews, Jewiſh ladies, it is probable,
ſhould come together, juſt at this time, to comfort, the mourners, that
they might be unexceptionable witneſſes of the miracle ; and ſee what
miſerable comforters they were, in compariſon with Chriſt. Chriſt
did not uſually ſend for witneſſes to his miracles, and yet if none
were by but relations, it would have been excepted againſt; therefore
God’s counſel ſo ordered it, that thoſe ſhould come together accident-
ally, to bear their teſtimony to it, that all infidelity might ſtop her mouth.
II. What paſſed between him and his ſurviving friends at this inter-
view. When Chriſt defers his viſits for a time, they are thereby made
the more acceptable, much the more welcome ; ſo it was here. His de-
partures endear his returns, and his abſence teaches us how to value his
preſence. - - t -
1. We have here the interview between him and Martha; ſhe went and
met him, v. 20. - -
(1.) It ſhould ſeem that Martha was earneſtly expecting Chriſt’s
arrival, and inquiring for it. Either ſhe had ſent out meſſengers, to bring
her tidings of his firſt approach, or ſhe had often aſked, “Saw ye him
whom my ſoul loveth *** So that the firſt who diſcovered him, ran to
her with the welcome news. However it was, ſhe heard of his coming
before he was come. She had waited long, and often aſked, Is he come 2
and could hear no tidings of him; but long looked for came at laſt. At
the end the viſion will ſpeak, and not lie. -
(2.) Martha, when the good news was brought that Jeſus was coming,
threw all aſide, and went and met him, in token of a moſt affe&tionate
welcome. She waved all ceremony and compliment to the Jews who
came to viſit her, and haſtened to go and meet Jeſus. Note, When God
by his grace or providence is coming towards us in ways of mercy and
comfort, we ſhould go forth by faith hope and prayer to meet him.
Some ſuggeſt that Martha went out of the town to meet Jeſus, to let
him know that there were ſeveral Jews in the houſe, who were no friends.
to him, that if he pleaſed he might keep out of the way of them.
(3.) When Martha went to meet Jeſus, Mary ſat ſtill in the horſº.
Some think that ſhe did not hear the tidings, being in her withdrawing-
| room, receiving viſits of condolence, while Martha, who was buſied in
the houſehold-affairs, had early notice of it. Perhaps Martha would not
tell her fiſter that Chriſt was coming, being ambitious of the honour of
receiving him firſt. “Sanóta eſt prudentia clam fratribus clam parenti-
bus ad Chriſtum ſeſe conferre—Holy prudence condućts us to Chriſt,
while brethren and parents know not what we are doing.” Maldonat.
in locum. Others think that ſhe did hear that Chriſt was come, but was
fo overwhelmed with ſorrow, that ſhe did not care for ſtirring, choofing
rather to indulge her ſorrow, and to fit poring upon her afflićtion, and
ſaying, I do well to mourn. Comparing this ſtory with that Luke 10.
38, 39, &c. we may obſerve the different tempers of theſe two fiſters,
and the temptations and advantages of each. Martha’s natural temper
was a&tive and buſy, ſhe loved to be here and there, and at the end of
every thing ; and this had been a ſnare to her, when by it ſhe was not
only careful and cumbered about many things, but hindered from the
exerciſes of devotion : but now in a day of afflićtion this ačtive temper
did her a kindneſs, kept the grief from her heart, and made her forward
to meet Chriſt, and ſo ſhe received comfort from him the ſooner. On
the other hand, Mary’s natural temper was contemplative and reſerved ;
this had been formerly, an advantage to her, when it ſet her at Chriſl’s
feet, to hèar his word, and enabled her there to attend upon him with-
out thoſe diſtraćtions which Martha was cumbered with : but now in
the day of afflićtion that ſame temper proved a ſnare to her, and made
her leſs able to gº apple with her grief, and diſpoſed her to melancholy ; .
but Mary ſai still in the houſe. See here how much it will be our wiſ-
dom carefully to watch againſt the temptations, and improve the advan-
tages, of our natural temper.
7 s.
ST. JOHN, XL
Here is fully related the diſcourſe between Chriſt and Martha.
[1..] Martha’s addreſs to Chriſt, v. 21, 22. . -
Airst, She complains of Chriſt’s long abſence and delay. She ſaid it,
not only with grief for the death of her brother, but ſome reſentment of
the ſeeming unkindneſs of the Maſter; “ Lord, if thou hadſt been here,
my brother had not died.” Here is, 1. Some evidence of faith.
believed Chriſt’s power, that, though her brother's fickneſs was very
grievous, yet he could have cured it, and ſo have prevented his death;
ſhe believed his pity, that, if he had but ſeen Lazarus in his extreme
illneſs, and his dear relations all in tears about him, he would have had
compaſſion, and have prevented ſo ſad a breach, for his compaſſions fail
not. But, 2. Here are ſad inſtances of unbelief. Her faith was true,
but weak as a bruiſed reed, for ſhe limits the power of Chriſt, in ſaying,
If thou hadst been here; whereas ſhe ought to have known that Chriſt
could curé at a diſtance, and that his gracious operations were not li-
mited to his bodily preſence. She refle&ts likewiſe upon the wiſdom and
kindneſs of Chriſt, that he did not haſten to them when they ſent for
him, as if he had not timed his buſineſs well, and now might as well have
ſtaid away, and not have come at all, as to come too late; and as for any
help now, ſhe can ſcarcely entertain the thought of it. -
Secondly, Yet ſhe correóts and comforts herſelf with the thoughts of the
prevailing intereſt Chriſt had in heaven, however ſhe blames j for
blaming her Maſter, and for ſuggeſting that he comes too late; for I
#now that even now, deſperate as the caſe is, “whatſoever thou wilt aſk
of God, God will give it thee.” Obſerve, 1. How willing her hope was.
Though ſhe has not courage to aſk of Jeſus that he ſhould raiſe him to hife
again, there having been no precedent as yet of any one raiſed to life,
that had been ſo long dead, yet, like a modeſt petitioner, ſhe humbly
recommends the caſe to the wife and compaſſionate confideration of the
Lord Jeſus. When we know not what in particular to aſk or expe&t, let
us in general refer ourſelves to God, let him do as ſeemeth him good,
Judicii tui est, non praſumptionis mea—I leave it to thy judgment,
not to my preſimption. Aug. in locum. When we know not what
to pray for, it is our comfort that the great Interceſſor knows what
to aſk for us, and is always heard. 2. How weak her faith was. She
ſhould have ſaid, “ Lord, thou canſt do whatſoever thou wilt,” but ſhe
only ſays, “Thou canſt obtain whatever thou prayeſt for;” ſhe had
forgotten that the Son has life in himſelf, that he wrought miracles by
his own power. Yet both theſe confiderations muſt be taken in for the
encouragement of our faith and hope, and neither excluded; the domi-
nion Chriſt has on earth, and his intereſt and interceſſion in heaven. He
has in the one hand the golden ſceptre, and in the other the golden
cenſer ; his power always predominant, his interceffion always preva-
lent. - - -
[2.] The comfortable word which Chriſt gave to Martha, in anſwer
to her pathetic addreſs; (v. 23.) Jeſus ſaith unto her, Thy brother shall
riſe again. , Martha, in her complaint, looked back, refle&ting with re-
gret, that Christ was not there, for then thinks ſhe, my brother had been
now alive : we are apt, in ſuch caſes, to add to our own trouble, by
fancying what might have been. “If ſuch a method had been taken,
ſuch a phyſician employed, my friend had not died ;” which is more
than we know : but what good does this do, when God’s will is done :
And our bufineſs is to ſubmit to him. Chriſt dire&ts Martha, and us in
her, to look forward, and to think what shall be, for that is a certainty,
and yields ſure comfort; Thy brother shall riſe again. -
First, This was true of Lazarus in a ſenſe peculiar to him, he was
now preſently to be raiſed; but Chriſt ſpeaks of it in general as a thing
to be done, not which he himſelf would do, ſo humbly did our Lord
Jeſus ſpeak of what he did. He alſo expreſſes it ambiguouſly, leaving
her uncertain at firſt, whether he would raiſe him preſently, or not till
the laſt day, that he might try her faith and patience. -
Secondly, It is applicable to all the ſaints, and their reſurre&tion at
the laſt day. Note, It is matter of comfort to us, when we have buried
our godly friends and relations, to think that they ſhall riſe again. As
the foul at death is not lost, but gone before, ſo the body is not loſt, but
laid up. Think you hear Chriſt ſaying, “ Thy parent, thy child, thy
yoke-fellow, ſhall riſe again ; theſe dry bones ſhall live.” -
3.] The faith which Martha mixed with this word, and the unbelief
mixed with this faith, v. 24.
Firſt, She accounted it a faithful ſaying, that he shall riſe again at the
laſt day. Though the doćtrine of the reſurre&tion was to have its full
proof from Chriſt’s reſurre&tion, yet as it was already revealed, ſhe
firmly believed it, A&ts 24. 15. 1. That there ſhall be a last day, with
which all the days of time ſhall be numbered and finiſhed. 2. That there
She ſ]
The Death of Lazarus.
ſhall be a general reſurfeótion at that day, when the earth and ſea ſhall.
give up their dead. 3. That there ſhall be a particular reſurrečtion of
each one. “I know that I shall riſe again, and this and the other rela-
tion that was dear to me.” . As bone ſhall return to his bone in that
day, ſo friend to his friend. ‘. .. - . -
Secondly, Yet ſhe ſeems to think this ſaying not ſo well worthy of all
acceptation as really it was ; “I know he shall riſe again at the laſt day :
but what are we the better for that now * As if the comforts of the re-
ſurre&tion to eternal life were not worth ſpeaking of, or yielded not ſa-
tisfaction ſufficient to balance her afflićtion. See our weakneſs and
folly, that we ſuffer preſent ſenſible things to make a deeper impreſſion
upon us, both of grief and joy, than thoſe things which are the obječts of
faith. I know that he shall riſe again at the last day; and is not that.
enough She ſeems not to think it is. Thus, by our diſcontent under
preſent croſſes, we greatly undervalue our future hopes, and put a ſlight
upon them, as if not worth regarding. - -
(4.) The further inſtruction and encouragement which Jeſus Chriſt
gave her; for he will not quench the ſmoaking flax, nor break the bruiſed
reed. He ſaid to her, I am the Reſurrection and the Life, v. 25, 26.
Two things Chriſt poſſeſſes her with the belief of, in reference to the pre-
ſent diſtreſs ; and they are the things which our faith ſhould faſten upon’
in the like caſes. ... ', -
Firſt, The power of Christ, his ſovereign power; I am the Reſurrection
and the Life, the Fountain of life, and the Head and Author of the re-
ſurrečtion. Martha believed that at his prayer God would give any thing,
but he would have her know that by his word he could work any thing.
Martha believed a reſurre&tion at the last day, Chriſt tells her that he
had that power lodged in his own hand, that the dead were to hear his
voice, (ch. 5. 25.) whence it was eaſy to infer, He that could raiſe a
world of men that had been dead many ages, could doubtleſs raiſe one man,
that had been dead but four days. Note, It is an unſpeakable comfort
to all good chriſtians, that Jeſus Chriſt is the Reſurrečtion and the Life,
and will be ſo to them. Reſurrection is a return to life, Chriſt is the
Author of that return, and of that life to which it is a return. We look
for the reſurrection of the dead, and the life of the world to come, and
Chriſt is both ; the Author and Principle of both, and the Ground of
our hope of both. -
Secondly, The promiſes of the new covenant, which
ground of hope that we shall live. Obſerve,
1. To whom - theſe promiſes are made—to them that believe in Jeſus
Chriſt, to them that conſent to, and conſide in, Jeſus Chriſt as the only
Mediator of reconciliation and communion between God and man ; that
receive the record God has given in his word concerning his Son, fincere-
ly comply with it, and anſwer all the great intentions of it. The condi-
tion of the latter promiſe is thus expreſſed, Whoſoever libelh and believeth.
in me; which may be underſtood either, (1.) Of natural life; Whoſº-
ever lives in this world, whether he be Jew or Gentile, wherever he lives,
if he believes in Chriſt, he ſhall live by him. Yet it limits the time,
give us further
Whoever, during life, while he is here in this ſtate of probation, believes
in me, ſhall be happy in me, but after death it will be too late. Who-
ever lives and believes, lives by faith, (Gal. 2, 20.) has a faith that
influences his converſation. Or, (2.) Of ſpiritual liſe ; He that lives
and believes, is he that by faith is born again to a heavenly and di-
vine life, to whom to live is Chriſt—that makes Chriſt, the Life of his
ſoul. - -
2. What the promiſes are ; (v. 25.) Though he die, yet shall he live,
nay, (v. 26.) he shall never die. Man confiſts of body and ſoul, and
proviſion is made for the happineſs of both. -
(1.). For the body, here is the promiſe of a bleſſed reſurrection. .
Though the body be dead becauſe of fin, (there is no remedy but it will
die,) yet it shall live again, though he were dead. All the difficulties
that attend the ſtate of the dead, are here overlooked and made nothing.
of. Though the ſentence of death was juſt, though the effects of death.
be diſmal, though the bands of death be ſtrong, though he be dead and
buried, dead and putrefied, though the ſcattered duſt be ſo mixed with
common duſt, that no art of man can diſtinguiſh, much leſs ſeparate
them, put the caſe as ſtrongly as you will, on that fide, yet we are ſure
that he shall live again; the body ſhall be raiſed a glorious body.
(2.) For the ſoul, here is the promiſe of a bleſſed immortality. He
that livelh and believeth, who being united to Chriſt by faith, lives ſpiri-
tually by virtue of that union, he ſhall never die. That ſpiritual life
ſhall never be extinguiſhed, but perfected in eternal life. As the ſoul,
|
being in its nature ſpiritual, is therefore immortal; fo if by faith it live a
ſpiritual life, conſonant to its nature, its felicity ſhall be immortal too. It
The Death of Lazarus.
The ſaints are called into the fºllowſhip of Jeſús Christ, by an invi.
ſhall never die, ſhall never be otherwiſe thán eaſy and happy, and there is
not any intermiſſion or interruption of its life, as there is of the life of the
body. The mortality of the body ſhall at length be ſwallowed up of life,
but the life of the ſoul, the believing ſoul, ſhall be immediately at death |
ſwallowed up of immortality. He shall not die, eſs row atovº, for ever—
Non morictur, in acternum ; ſo Cyprian quotes it. The body ſhall not
be for ever dead in the grave; it dies (like the two witneſſes) but for a
time, times, and the dividing of time ; and when time ſhall be no more,
and all the diviſions of it, ſhall be numbered and finiſhed, a ſpirit of life
from God shall enter into it. But that is not all; the ſoul ſhall not die
that death which is for ever, ſhall not die eternally. Bleſſed and holy,
that is bleſſed and happy, is he, that by faith has part in the first reſurrec-
tion, has part in Chriſt, who is that Reſurre&tion ; for on ſuch the ſecond
death, which is a death for ever, shall have no power, ſee ch. 6. 40.
Chriſt aſks her, “ Believest thou this 2 Cafiſt thou aſſent to it with
application ? Canſt thou take my word for it * Note, When we have
read or heard the word of Chriſt concerning the great things of the
other world, we ſhould ſeriouſly put it to ourſelves, “ Do we believe this,
this truth in particular, this which is attended with ſo many difficulties,
this which is ſuited to my caſe ? Does my belief of it realize it to me,
and give my ſoul an aſſurance of it, ſo that I can ſay, not only this I be-
lieve, but thus I believe it * Martha was doting upon her brother’s being
raiſed to life in this world ; before Chriſt gave her hopes of that, he di.
rečted her thoughts to another life, another world ; “No matter for
that, but believest thou this that I tell thee concerning the future ſtate 2’’
The croſſes and comforts of this preſent time would not make that im-
preſſion upon us, that they do, if we did but believe the things of eternity
as we ought. .
[5.] Martha’s unfeigned aſſent yielded to what Chriſt ſaid, v. 27. We
have here Martha’s creed, the good confeſſion ſhe witneſſed, the ſame
with that for which Peter was commended, (Matth. 16. 16, 17.) and
it is the concluſion of the whole matter. -
First, Here is the guide of her faith, and that is, the word of Chriſt;
without any alteration, exception, or proviſo, ſhe takes it entire as Chriſt
bad ſaid it, 7 ea, Lord, whereby ſhe ſubſcribes to the truth of all and
every part of that which Chriſt had promiſed, in his own ſenſe ; Even
Oe
º to abide by them ; ?ea, Lord. As the word did make it, ſo I be-
lieve and take it, ſaid queen Eliſabeth. -
Secondly, The ground of her faith, and that is, the authority of Chriſt;
ſhe therefore believes this, becauſe ſhe believes that he who ſaith it, is
Chriſt. She has recourſe to the foundation for the ſupport of the ſu-
perſtructure. I believe, ºsmissvka, “I have believed that thou art Chriſt,
and therefore I do believe this.” . Obſerve here, - -
1. What ſhe believed and confeſſed concerning Jeſus ; three things,
all to the ſame effect. (I.) That he was the Christ, or Meſfiah, pro-
miſed and expected under this name and motion, the anointed One.
(2.) That he was the Son of God; ſo the Meſfiah was called, (Pſ. 2, 7.)
not by office only, but by nature. (3.) That it was he which ſhould
come into the world, the o sexop.svos ; that Bleſfing of bleſfings which
the church had for ſo many ages waited for as future, ſhe embraced as
prºſent. - - *
2. What ſhe inferred hence, and what ſhe alleged this for ; if-ſhe
admits this, that Jeſus is the Chriſt, there is no difficulty in believing
that he is the Reſurre&tion and the Life ; for if he be the Chriſt, then,
(1.) He is the Fountain of light and truth, and we may take all his ſay-
ings for faithful and divine, upon his own word. If he be the Chriſt,
he is that Prophet whom we are to hear in all things. (2.) He is the
Fountain of life and bleſſedneſs, and we may therefore depend upon his
ability as well as upon his veracity. How ſhall bodies, turned to duſt,
live again & How ſhall ſouls clogged and clouded as ours are, live for
ever ? We could not believe this, but that we believe him that under-
takes it to be the Son of God, who has life in himſelf, and has it for us.
3. We have here the interview between Chriſt and Mary the other
ſiſter. And there obſerve, -
(1.) The notice which Martha gave her of Chriſt’s coming; (v. 28.)
IWhen ſhe had ſo ſaid, as one that needed to ſay no more, ſhe went her way,
eaſy in her mind, and called Mary her sister. [1..] Martha having re-
ceived inſtruction and comfort from Chriſt herſelf, called her ſiſter to
ſhare with her. Time was, when Martha would have drawn Mary
from Chriſt, to come and help her in much ſerving ; (Luke 10. 40.)
but, to make her amends for that, here ſhe is induſtrious to draw her
to Chriſt. [2.] She called her ſecretly, and whiſpered it in her ear,
becauſe there was company by, Jews, who were no friends to Chriſt.
from Chriſt; he bid her go call her sister.
| ready to take the hint, and anſwer the firſt call.
Faith is an echo to divine revelation, returns the ſame words, and
tation that is ſecret and diſtinguiſhing, given to them, and not to
others; they have meat to eat that the world knows not of, joy that
a ſtranger does not intermeddle with. [3.] She called her by order
- The call that is effectual,
whoever brings it, it is Chriſt that ſends it. The Master is come, and
calleth for thee. First, She calls Chriſt the Master; 3,327.2xos, a
teaching Master; by that title he was commonly called and known among
them. ... Mr. George Herbert took pleaſure in calling Chriſt my Master.
Secondly, She triumphs in his arrival; The Master is come. He
whom we have long wiſhed and waited for, he is come, he is come ;
this was the beſt cordial in the preſent diſtreſs. “ Lazarus is gone,
and our comfort in him is gone ; but the Master is come, who is better
than the deareſt friend, and has that in him which will abundantly make
up all our loſſes. He is come, who is our Teacher, who will teach
us how to get good by our ſorrow, (Pſ. 94.12.) who will teach, and
ſo comfort.” Thirdly, She invites her fiſter to go out and meet him ;
“He cqlls for thee, inquires what is become of thee, and would have
thee ſent for.” Note, When Chriſt, our Maſter, comes, he calls for
us. He comes in his word and ordinances, and calls us to them, calls us
by them, calls us to himſelf. He calls for thee in particular, for thee
by name, Pſ. 27.8. And if he call thee, he will cure thee, he will
comfort thee. - x- -
(2.) The haſte which Mary made to Chriſt upon this notice given .
i her ; (v. 29.) As ſoon as she heard this good news, that the Master was
ome, ſhe aroſe quickly, and came to him. She little thought how near
he was to her, for he is often nearer to them that mourn in Zion than
they are aware of ; but when ſhe knew how near he was, ſhe ſtarts up,
and in a tranſport of joy, runs to meet him; the leaſt intimation of
Chriſt’s gracious approaches, is enough to a lively faith, which ſtands
When Chriſt was
come, [1..] She did not conſult the decorum of her mourning, but, for-
| getting ceremony, and the common uſage in ſuch caſes, ſhe runs through
the town, to meet Chriſt. Let not nice punétilios of decency and ho-
nour deprive us at any time of opportunities of converſing with Chriſt.
[2.] She did not conſult her neighbours the Jews, that were with her,
comforting her; ſhe left them all, to come to him, and did not only not
aſk their advice, but not ſo much as aſk their leave, or beg their pardon
for her rudeneſs. - s - - . . .
We are told (v. 30.) where ſhe found the Maſter; he was not yet
come into Bethany, but was at the town’s end, in that place where Martha
met him. See here, Firſt, Chriſt’s love to his work; he ſtaid near the
place where the grave was, that he might be ready to go to it ; and
would not go into the town, to refresh himſelf after the fatigue of his
journey, till he had done the work he came to do; nor would he go into
the town, leſt it ſhould look like oſtentation, and a deſign to levy a crowd
to be ſpectators of the miracle. Secondly, Mary’s love to Chriſt; ſtill
ſhe loved much. Though Chriſt had ſeemed unkind in his delays, yet
ſhe can take nothing amiſs from him. Let us go thus to Chriſt without
the camp, Heb. 13. 13. -
(3.) The miſconſtruction which the Jews that were with Mary, made
of her going away ſo haſtily; (v. 31.) They ſaid, She goes to the grave,
to weep there. Martha bore up better under this affliction than Mary
did, who was a woman of a tender and ſorrowful ſpirit; ſuch was her
natural temper. Thoſe that are ſo, have need to watch againſt melan-
choly, and ought to be pitied and helped. Thoſe comforters found
that her formalities did her no ſervice, but that ſhe hardened herſelf in
ſorrow; and therefore concluded, when ſhe went out, and turned that
way, it was to go to the grave, and weep there. See, [1..] What often is
the folly and fault of mourners; they contrive how to aggravate their
own grief, and to make bad worſe. We are apt in ſuch caſes to take
a ſtrange pleaſure in our own pain, and to ſay, We do well to be paſſion-
ate in our grief, even unto death ; we are apt to faſten upon thoſe things
that aggravate the afflićtion, and what good does it do us, when it is our
duty to reconcile ourſelves to the will of God in it. Why ſhould
mourners go to the grave, to weep there, when they forrow not as thoſe
that have no hope Afflićtion of itſelf is grievous ; why ſhould we make
it more ſo : [2] What is the wiſdom and duty of comforters; and that
| is, to prevent as much as may be, in thoſe who grieve inordinately, the
revival of the ſorrow, and to divert it. Thoſe Jews that followed Mary,
were thereby led to Chriſt, and became the witneſſes of one of his moſt
glorious miracles. It is good cleaving to Chriſt’s friends in their ſor-
rows, for thereby we may come to know him better. -
(4.) Mary’s addreſs to our Lord Jeſus ; (v. 32.) ſhe came, attended
St. JOHN, XL
with her train of comforters, and fell down at his feet, as one overwhelmed
with a paſſionate ſorrow, and ſaid with many tears, (as appears, p. 33.)
“ Lord, if thou hadſt been here, my brother had not died,” as Martha
faid before, for they had often ſaid it to one another. Now here,
[1..] Her poſture is very humble and ſubmiſfive ; She fell down at his
feet, which was more than Martha did, who had a greater command of
She fell down as a finking mourner, but fell down at his
her paſſions.
feet as a humble petitioner. This Mary had fitten at Christ’s feet to hear
his word, (Luke 10. 39.) and here we find her there on another errand. ||
Note, Thoſe that in a day of peace ſet themſelves at Chriſt’s feet, to re-
ceive inſtructions from him, may with comfort and confidence in a day
of trouble caſt themſelves at his feet, with hope to find favour with him.
She fell at his feet, as one ſubmitting to his will in what was done, and
referring herſelf to his good will in what was now to be done.
we are in afflićtion, we muſt caſt ourſelves at Chriſt’s feet in a penitent
forrow and ſelf-abaſement for fin, and a patient reſignation of ourſelves
to the divine condućt. Mary’s caſting herſelf at Christ’s feet, was in
token of the profound reſpect and veneration ſhe had for him. Thus |
they were wont to give honour to their kings and princes; but our Lord ||
Jeſus not appearing in ſecular glory as an earthly prince, they who by
this poſture of adoration gave honour to him, certainly looked upon him
as more than man, and intended hereby to give him divine honour.
Mary hereby made profeſſion of the chriſtian faith, as truly as Martha
did, and in effect ſaid, “I believe that thou art the Chriſt; bowing the
knee to Christ, and confeſſing him with the tongue,” are put together as
equivalent, Rom. 14. 11. Phil. 2. 11. This ſhe did in preſence of the
Jews that attended her, who, though friends to her and her family, yet
were bitter enemies to Chriſt; yet in their fight ſhe fell at Chriſt’s feet,
as one that was neither ashamed to own the veneration ſhe had for Chriſt,
nor afraid of diſobliging her friends and neighbours by it. Let them re-
‘ſent it as they pleaſed, ſhe falls at his feet ; and if this be to be vile, ſhe
will be yet more vile; ſee Cant. 8. 1. We ſerve a Maſter whom we have
no reaſon to be aſhamed of, and whoſe acceptance of our ſervices is ſuf-
ficient to balance the reproach of men and all their revilings. -
[2.] Her addreſs is very pathetical ; “ Lord, if thou hadſt been here,
my brother had not died.” Chriſt’s delay was defigned for the beſt, and
proved ſo ; yet both the fiſters very indecently cast the ſame in his teeth,
and in effect charge him with the death of their brother. This repeated
challenge he might juſtly have reſented ; might have told them he had
ſomething elſe to do than to be at their beck, and to attend them ; he
muſt come when his buſineſs would permit him : but not a word of this;
he confidered the circumſtances of their afflićtion, and that loſers think
they may have leave to ſpeak; and therefore overlooked the rudeneſs
of this welcome, and gave us an example of mildneſs and meekneſs in
fuch caſes. Mary added no more, as Martha did ; but it appears by
what follows, that what ſhe fell ſhort in words, ſhe made up in tears;
ſhe ſaid leſs than Martha, but wept more ; and tears of devout affection
have a voice, a loud prevailing voice, in the ears of Chriſt, no rhetoric
like that. - . . . .
33. When Jeſus therefore ſaw her weeping, and the
Jews alſo weeping which came with her, he groaned in
the ſpirit, and was troubled, 34. And ſaid, Where have
ye laid him : They ſay unto him, Lord, come and ſee.
35. Jeſus wept. 36. Then ſaid the Jews, Behold how he
loved him 37. And ſome of them ſaid, Could not this
man, which opened the eyes of the blind, have cauſed
that even this man ſhould not have died ? 38. Jeſus there-
fore again groaning in himſelf, cometh to the grave. It
was a cave, and a ſtone lay upon it.
dead, faith unto him, Lord, by this time he ſtinketh : for
he hath been dead four days. 40. Jeſus ſaith unto her,
Said I not unto thee, that if thou wouldeſt believe, thou
fhouldeſt ſee the glory of God? 41. Then they took away
the ſtone from the place where the dead was laid. And
Jeſus lifted up his eyes, and ſaid, Father, I thank thee that
thou haſt heard me. 42. And I knew that thou heareſt
me always: but becauſe of the people which ſtand by, I
faid it, that they may believe that thou haſt ſent me, 43.
When ||
39. Jeſus ſaid, Take
ye away the ſtone. Martha, the ſiſter of him that was
|
ino.
: &n - w wº º - -- •
| was a confiderable addition to their fortunes ; and in ſuch a caſe, people
Chriſt at the Grave of Lazarus.
And when he had thus ſpoken, he cried with a loud voice,
Lazarus, come forth. 44. And he that was dead came
forth, bound hand and foot with grave-clothes : and his
face was bound about with a napkin. Jeſus faith unto.
them, Looſe him, and let him go. - -
f{ere we have, - -
I. Chriſt's tender ſympathy with his afflićted friends, and the ſhare he
took to himſelf in their ſorrows, which appeared three ways. --
1. By the inward groans and troubles of his ſpirit, v. 33. Jeſus ſºw-
Mary weeping for the loſs of a loving brother, and the Jews that came
with her, weeping for the loſs of a good neighbour and friend ; when he
ſaw what a “place of weepers, a bochim, this was, he groaned in the
ſpirit, and was troubled.” See here, -
(1.) The griefs of the ſons of men repreſented in the tears of Mary
and her friends. What an emblem was here of this world, this vale of
tears! Nature itſelf teaches us to weep over our dear relations, when they
are removed by death; Providence thereby calls to weeping and mourn-
It is probable that Lazarus’ eſtate devolved upon his fiſters, and
ſay now-a-days, though they cannot wiſh their relations dead, (that is,
they do not ſay they do,) yet, if they were dead, they would not wish
them alive again; but theſe fiſters, whatever they got by their brother's
| death, heartily wiſhed him alive again. Religion teaches us likewiſe to
weep with them that weep, as theſe Jews here with Mary, confidering
that we ourſelves alſo are in the body. They that truly love their friends,
will ſhare with them in their joys and griefs ; for what is friendſhip, but
a communication of affections : Job 16, 5. - *
(2.) The grace of the Son of God, and his compaſſion toward thoſe
that are in miſery. In all their afflićtions he is afflićted, Iſa. 63.9. Judg.
10. 16. When Chriſt ſaw them all in tears, [1..] He groaned in the
ſpirit. He ſuffered himſelf to be tempted, (as we are when we are diſ.
turbed by ſome great afflićtion,) yet without fin. This was an expreſſion,
either, First, Of his diſpleaſure at the inordinate grief of thoſe about
him, as Mark 5. 39. “Why make ye this ado, and weep 2 What a hurry
is here ; does this become thoſe that believe a God, a heaven, and an-, .
other world " Or, Secondly, Of his reſentment of the calamitous ſtate
of human life, and the power of death, which fallen man is ſtubječt to ;.
being now to make a vigorous attack upon death and the grave, he thus.
ſtirred up himſelf to the encounter, “put on the garments of vengeance,
and his fury it upheld him;” and that he might the more reſolutely un-
dertake the redreſs of our grievances, and the cure of our griefs, he was,
pleaſed to make himſelf ſenſible of the weight öf them, and under the
burthen of them he now groaned in ſpirit. ‘ Or, Thirdly, It was an ex-
preſſion of his kind ſympathy with his friends that were in ſorrow. Here
were the ſounding of the bowels, and the mercies, which the afflićted
church ſo earneſtly ſolicits for, Iſa. 63. 15. Chriſt not only ſeemed con-
cerned, but he groaned in the ſpirit; he was inwardly and fincerely af-
fe&ted with the caſe. David’s pretended friends counterfeited ſympathy,
to diſguiſe their enmity; (Pſ. 41.6.) but we muſt learn of Chriſt to.
have our love and ſympathy without diſſimulation. Chriſt’s was a deep.
and hearty figh. [2.] He was troubled. He troubled himſelf; ſo the
phraſe is, very ſignificantly. He had all the paſſions and affections of
the human nature, for in all things he muſt be like to his brethren; but
he had a perfeót command of them, ſo that they were never up, but when
and as they were called ; he was never troubled, but when he troubled.
himſelf, as he ſaw cauſe; he often compoſed himſelf to trouble, but was
never diſcompoſed or diſordered by it ; he was voluntary both in his paſ-
fion and in his compaffion ; he had power to lay down, his grief, and
power to take it again.
2. His concern for them appeared by his kind inquiry after the poor.
remains of his deceaſed friend; (v. 34.) Where have ye laid him 2 He
knew where he was laid, and yet aſks, becauſe, (1.) He would thus ex-
preſs himſelf as a Man, even then when he was going to exert the power
of a God. Being found in faſhion as a man, he accommodates himſelf to .
the way and manner of the ſons of men ; “ Non neſcit, fed quaſi neſcit
—He is not ignorant, but he makes as if he were,” ſaith Auſtin here.
(2.) He inquired where the grave was, left, if he had gone ſtrait to it.
of his own knowledge, the unbelieving Jews ſhould thence have taken
occaſion to ſuſpect a colluſion between him and Lazarus, and a trick in
the caſe. Many expoſitors obſerve this from Chryſoſtom. (3.) He
would thus divert the grief of his mourning friends, by raiſing their ex-
pećtations of ſomething great ; as if he had ſaid, “I did not cóme.
St. JoHN, xi.
Chriſt at the Grave of Lazarus.
hither with an addreſs of condolence, to mingle a few fruitleſs inſignificant
fears with yours; no, l have other work to do ; come, let us adjourn to
the grave, and go about our buſineſs there.” Note, A ſerious addreſs
to our work is the beſt remedy againſt inordinate grief. (4.) He would
hereby intimate to us the ſpecial care he takes of the bodies of the ſaints,
while they lie in the grave; he takes notice where they are laid, and will
look after them ; there is not only a covenant with the duſt, but a guard
upon it. -
3. It appeared by his tears. Thoſe about him did not tell him where
the body was buried, but defined him to come and ſee, and led him di-
rečtly to the grave, that his eye might yet more affect his heart with the
calamity. As he was going to the grave, as if he had been following
the corpſe thither, Jeſus wept, v. 35. A very ſhort verſe, but it affords
many uſeful inſtructions. (1.) That Jeſus Chriſt was really and truly
Man, and partook with the children, not only of flesh and blood, but of
a human ſoul ſuſceptible of the impreſſions of joy, and grief, and other ||
affections. Chriſt gave this proof of his humanity, in both ſenſes of the
word ; that, as a Man, he could weep, and, as a merciful Man, he would
weep, before he gave this proof of his divinity. (2.) That he was a
Man of ſorrows, and acquainted with grief, as was foretold, Iſa. 53. 3.
We never read that he laughed, but more than once we have him in tears.
Thus he ſhews not only that a mournful ſtate will confiſt with the love
of God, but that they who ſow to the Spirit, muſt ſow in tears. (3.)
Tears of compaſſion well become chriſtians, and make them moſt to re-
ſemble Chriſt. It is a relief to thoſe who are in ſorrow, to have their
friends ſympathize with them, eſpecially ſuch a friend as the Lord Jeſus.
Different conſtructions were put upon Chriſt’s weeping.
[1..] Some made a kind and candid interpretation of it, and what was
very natural ; (v. 36.) “ Then ſaid the Jews, Behold how he loved
him t” They ſeem to wonder that he ſhould have ſo ſtrong an affection
for one whom he was not related to, and whom he had not had any long
acquaintance with, for Chriſt ſpent moſt of his time in Galilee, a great
way from Lazarus. It becomes us, according to this example of Chriſt,
to ſhew our love to our friends, both living and dying. We muſt ſor-
row for our brethren that ſleep in Jeſus, as thoſe that are full of love,
though not void of hope ; as the devout men that buried Stephen, Aćts
8, 2. Though our tears profit not the dead, they embalm their memory,
Theſe tears were indications of his particular love to Lazarus, but he
has given proofs no leſs evident of his love to all the ſaints, in that he
died for them. When he only dropped a tear over Lazarus, they ſaid,
See how he loved him / Much more reaſon have we to ſay ſo, for whom
he hath laid down his life ; See how he loved us. Greater love has no man
than this. - ... • . - -
[2.] Others made a peeviſh unfair refle&tion upon it, as if theſe tears
beſpoke his inability to help his friend; (v. 37.) “Could not this Man,
that opened the eyes of the blind,” have prevented the death of Laza-
rus : Here it is flily infinuated, First, That the death of Lazarus being
(as it ſeemed by his tears) a great grief to him, if he could have prevented
it he would, and therefore becauſe he did not, they incline to think that
he could not, as when he was dying, they concluded that he could not,
becauſe he did not, ſave himſelf, and come down from the croſs; not con-
fidering that divine power is always direéted in its operations by divine
wiſdom, not merely according to his will, but according to the counſel
of his will, wherein it becomes us to acquieſce. If Chriſt’s friends, whom
he loves, die ; if his church, whom he loves, be perſecuted and afflićted;
we muſt not impute it to any defe&t, either in his power or love, but con-
clude that it is becauſe he ſees it for the beſt. Secondly, That there-
fore it might juſtly be queſtioned, whether he did indeed open the eyes of
the blind, that is, whether it was not a ſham. His not working this mi-
racle, they thought enough to invalidate the former; at leaſt, it ſhould
ſeem that he had a limited power, and therefore not a divine one. Chriſt
ſoon convinced theſe whiſperers, by raiſing Lazarus from the dead, which
was the greater work, that he could have prevented his death, but there-
fore did not, becauſe he would glorify himſelf the more.
II. Chriſt’s approach to the
for working this miracle.
1. Chriſt repeats his groans, upon his coming near the grave; (v. 38.
“Again groaning in himſelf, he comes to the grave;” he groaned, (1.)
Being diſpleaſed at the unbelief of thoſe, who ſpake doubtingly of his
pover, and blamed him for not preventing the death of Lazarus : he
was grieved for the hardneſs of their hearts. He never groaned ſo much
for his own pains and ſufferings as for the fins and follies of men, parti-
cularly Jeruſalem’s, Matth. 23. 37.
lamentations, which, it is likely, the mourning, fittels made, when they |
Vol. IV. No. 88.
came near the grave, more paſſionately and pathetically than before, his
tender ſpirit was ſenſibly touched with their wailings. (3.). Some think
that he groaned in ſpirit, becauſe, to gratify the defire of his friends, he
was to bring Lazarus again into this ſinful troubleſome world, from that
reſt into which he was newly entered; it would be a kindneſs to Martha and
Mary, but it would be to him like thruſting one out to a ſtormy ſea again,
who was newly got into a ſafe and quiet harbour. If Lazarus had been
let alone, Chriſt would quickly have gone to him into the other world ;
but, being reſtored to life, Chriſt quickly left him behind in this world.
ſº Chriſt groaned as one that would affect himſelf with the calamitous
ate of the human nature, as ſubječt to death, from which he was now
about to redeem Lazarus. Thus he ſtirred up himſelf to take hold on .
God in the prayer he was to make, that he might offer it up with strong
crying, Heb. 5.7. Miniſters, when they are ſent by the preaching of
the goſpel to raiſe dead ſouls; ſhould be much affected with the deplo-
rable condition of thoſe they preach to, and pray for, and groan in them-
ſelves to think of it.
2. The grave is here deſcribed, wherein Lazarus lay; it was a cave,
and a stone lay upon it. The graves of the common people, probably,
were digged as ours are ; but perſons of diſtinétion were, as with us, in-
terred in vaults, ſo Lazarus was, and ſuch was the fepulchre in which
Chriſt was buried. Probably, this faſhion was kept up among the Jews,
in imitation of the patriarchs who buried their dead in the cave of Mach-
pelah, Gen. 23. 19. This care taken of the dead bodies of their friends,
intimates their expectation of their reſurre&tion : they reckoned the ſo-
lemnity of the funeral ended, when the ſtone was rolled to the grave; or,
| as here laid upon it, like that on the mouth of the den into which Daniel
was caſt, (Dan. 6. 17.) that the purpoſe might not be changed; inti-
mating that the dead are ſeparated from the living, and gone the way
whence they shall not return. This ſtone was, probably, a grave-stone,
with an inſcription upon it, which the Greeks called wyntzsoy—a memo-
randum, becauſe it is both a memorial of the dead, and a ºnemento to the
living, putting them in remembrance of that which we are all concerned
to remember. It is called by the Latins, Monumentum, a monendo, be-
cauſe it gives warning.
3. Orders are given to remove the stone, (v. 89.) Take ye away the
stone. He would have this ſtone removed, that all the ſtanders-by might
ſee the body lie dead in the ſepulchre, and that way might be made for
its coming out, and it might appear to be a true body, and not a ghost
or ſpectre. He would have ſome of the ſervants to remove it, that they
might be witneſſes, by the ſmell of the putrefaction of the body, and
that therefore it was truly dead. It is a good ſtep toward the raiſing of
grave, and the preparation that was made
(2.) Being affected with the freſh |
a ſoul to ſpiritual life, when the ſtone is taken away, when prejudices are
removed and got over, and way made for the word to the heart, that it
may do its work there, and ſay what it has to ſay.
4. An objećtion made by Martha againſt the opening of the grave,
Lord, by this time he stinketh, or, is become noiſome, for he has been dead
four days, reraerzios yog era, quatriduanus est; he is four days old in the
other world; a citizen and inhabitant of the grave of four days’ ſtand-
ing. Probably, Martha perceived the body to ſmell, as they were re-
| moving the ſtone, and therefore cried out thus.
(1.) It is eaſy from hence to obſerve the nature of human bodies;
four days is but a little while, yet what a great change will that make
with the body of man, if it be but ſo long without food, much more if ſo
long without life / Dead bodies, (faith Dr. Hammond,) after a revolution
| of the humours, which is completed in feventy-two hours, naturally tend
to putrefaction ; and the Jews ſay, that by the fourth day after death
the body is ſo altered, that one cannot be ſure it is ſuch a perſon, ſo Mai-
monides in Lightfoot. Therefore Chriſt roſe the third day, becauſe he
was not to ſee corruption. - - -
(2.) It is not eaſy to ſay what was Martha’s deſign in ſaying this.
[1..] Some think that ſhe ſaid it in a due tenderneſs, and ſuch as decency
teaches to the dead body; now that it began to putrefy, ſhe did not care
it ſhould be thus publicly ſhewn, and made a ſpectacle of. [2.] Others
think that ſhe ſaid it out of a concern for Chriſt, left the ſmell of the
dead body ſhould be offenſive to him. That which is very noiſome, is
compared to an open ſepulchre, Pſ. 5.9. If there were any thing noi-
ſome, ſhe would not have her Maſter near it ; but he was none of thoſe
tender and delicate ones, that cannot bear an ill ſmell ; if he had, he
would not have viſited the world of mankind, which fin had made a per-
fećt dunghill, altogether noiſome, Pſ. 14. 3. [3.] It ſhould ſeem by
Chriſt’s anſwer, that it was the language of her unbelief and diſtruſt;
“ Lord, it is too late now to atten ptº any kindneſs to him, his body
begins to rot, and it is impoffible that this putrid carcaſe ſhould live.”
- T
ST. JOHN, XI.
º prayer, for his father heard him ; probably, he put up the prayer for it
She gives up his caſe as helpleſs and hopeleſ, there having been no in-
ſtance, either of late or formerly, of any raiſed to life after they had
egun to ſee corruption. When our bones are dried, we are ready to
ſay, Our hope is loft. Yet this diſtruſtful word of hers, ſerved to make
the miracle both the more evident and the more illuſtrious; by this it ap-
peared that he was truly dead, and not in a trance; for though the poſ-
ture of a dead body might be counterfeited, the ſmell could not. Her
fºggeſting that it could not be done, puts the more honour upon him that
did it. - --
5. The gentle reproof Chriſt gave to Martha for the weakneſs of
her faith 3 (v. 40.) “Said I not unto thee, that if thou wouldeſt believe,
thou ſhouldeſt ſee the glory of God?” This word of his to her was not
before recorded; it is probable that he ſaid it to her, when ſhe had ſaid,
(v. 27.) Lord, I believe; and it is enough that it is recorded here, where
it is repeated.
ances imaginable, that a sincere faith ſhall at length be crowned with a
blºſed viſion ; “If thou believe, thou shall ſee God’s glorious appear-
ances for thee in this world, and to thee in the other world.” If we will
take Chriſt’s word, and rely on his power and faithfulneſs, we ſhall ſee
the glory ºf God, and be happy in the sight. (2.) We have need to be
often reminded of theſe ſure mercies with which our Lord Jeſus hath en-
couraged us, Chriſt does not give a direct anſwer to what Martha had
faid, nor any particular promiſe of what he would do, but orders her to
keep hold of the general aſſurances he had already given; Only believe.
We are apt to forget what Chriſt has ſpoken, and need him to put us in
mind of it by his Spirit;. Said I not unto thee ſo and ſo 2 And doſt thou
think that he will ever unſay it º’’ - - . .
6. The opening of the grave, in obedience to Chriſt’s order, notwith-
ftanding, Marth's objećtion ; (v. 41.) Then they took away the stone.
Then, when Martha was ſatisfied, and had waved her obječtion, then they
proceeded. If we will ſee the glory of God, we muſt let Chriſt take his
own way; and not preſcribe, but ſubſcribe, to him. They took away the
stone, and that was all they could do, Chriſt only could give life. What
man can do is but to prepare the way of the Lord, to fill the vallies, and
level the hills, and, as here, to take away the stone. -
III. The miracle itſelf wrought. The ſpectators, invited by the rol.
ling away of the ſtone, gathered, about the grave, not to commit dust to
dust, earth to earth, but to receive duſt from the duſt, and earth from the
earth again ; and their expectations being raiſed, our Lord Jeſus addreſſes |
&
himſelf to his work.
1. He applies himſelf to his living
him, (ch. 6.57.) and ſo eyes him here. .
(1.) The geſture he uſed, was very fignificant; He lifted up his eyes,
an outward expreſſion of the elevation of his mind; and to ſhew them
who ſtood by from whence he derived his power; alſo to ſet us an ex- |
ample ; this outward ſign is hereby recommended to our practice; ſee
ch. 17, 1., Look how they will anſwer it, who profanely ridicule it; but
that which is eſpecially charged upon us hereby, is, to lift up our hearts
to God in the heavens ; what is prayer, but the aſcent of the ſoul to
God, and the direéting of its affections and motions heaveſſward 2 He
lifted up his eyes, as looking above, looking beyond the grave where La-
zarus lay, and overlooking all the difficulties that aroſe from thence, that
he might have his eyes fixed upon the divine omnipotence ; to teach us
to do as Abraham, who confidered not “his own body now dead, nor
the deadneſs of Sarah’s womb,” never took thoſe into his thoughts, and
ſo gained ſuch a degree of faith, as not to ſtagger at the promiſe, Rom.
4. 20. . -
(2.) His addreſs to God was with great aſſurance, and ſuch a confi.
dence as became him ; Father, I thank thee that thou hast heard me. He
has here taught us, by his own example, [].] In prayer to call God
Father, and to draw nigh to him as children to a father, with a humble
reverence, and yet with a holy boldneſs. [2.] In our prayers to praiſe
him, and when we come to beg for further mercy, thankfully to acknow-
ledge former favours. Thankſgivings, which ſpeak God’s glory, not our
own, like the Phariſee’s, God, I thank thee, are decent forms into which
to put our ſupplications.
But our Saviour’s thankſgiving here was intended to expreſs the un-
ſhaken aſſurance he had of the effecting of this miracle, which he had in
his own power to do in concurrence with his Father; “ Father, I thank
thee, that my will and thine are, in this matter, as always, the ſame.”
Elijah and Eliſha raiſed the dead, as ſervants, by entreaty ; but Chriſt,
as a Son, by authority, having life in himſelf, and power to quicken
whom he would ; and he ſpeaks of this as his own aćt; (v. 11.) I go,
that I may awake him ; yet he ſpeaks of it as what he had obtained by
Ar
| demanded it.
Note, (1.) Our Lord Jeſus has given us all the aſſur-
Father in heaven, ſo he had called
Chriſt at the Grave of Lazarus.
when he groined in ſpirit, once and again, (v. 33, 38.) in a mental
ſprayetºwith groanings which could not be uttered. Now Chriſt ſpeaks of
this miračie as an anſwer to prayer. First, Becauſe he would thus hum-
ble himſelf; though he were a Son, yet learned he this obedience, to aſk
and receive. His mediatorial crown was granted him upon requeſt,
though it is of right, Pſ, 2, 8, and ch. 17. 5. He prays for the glory he
had before the world, though, having never forfeited it, he might have
Secondly, Becauſe he was pleaſed thus to honour prayer,
making it the key wherewith even he unlocked the treaſures of divine
power and grace. Thus he would teach us in prayer, by the lively exer-
ciſe of faith, to enter into the holiest. . . . . . . . . . . .
Now Chriſt being aſſured that his prayer was anſwered,
1. He profeſſes his thankful acceptance of this anſwer; I thank thee
that thou hast heard me. Though the miracle was not yet wrought, yet

| the prayer was anſwered, and he triumphs before the vićtory. No other
can pretend to ſuch an aſſurance as Chriſt had ; yet we may by faith in
the promiſe have a proſpect of mercy before it be actually given in, and
may rejoice in that proſpect, and give God thanks for it. In David’s
devotions, the ſame pſalm which begins with prayer for a mercy, cloſes
with thankſgivings for it. . . .
Note, (1.), Mercies, in anſwer to prayer, ought in a ſpecial manner
to be acknowledged with thankfulneſs. Beſide the grant of the mercy
itſelf, we are to value it as a great favour, to have our poor prayers taken
notice of. (2.) We ought to meet the firſt appearances of the return
of prayer with early thankſgivings. As God anſwers us with mercy,
even before we call, and hears while we are yet Jheaking, ſo we ſhould an-
ſwer him with praiſe, even before he grants, and give him thanks while
he is yet ſpeaking good words, and comfortable words. . . .
2. He profeſſes his cheerful affurance of a ready anſwer at any time;
(v. 47.) “And I know that thou heareſt me always.” “Let none think
that this was ſome uncommon favour granted him now, ſuch as he never
had before, nor ſhould ever have again; no, he had the ſame divine power -
going along with him in his whole undertaking, and undertook nothing
| but what he knew to be agreeable to the counſel of God’s will. “I gave
thanks” (ſaith he) “for being heard in this, becauſe I am ſure to be
heard in every thing.” See here, (1.) The intereſt our Lord Jeſus had
in heaven; the Father heard him always, he had acceſs to the Father
upon every occaſion, and ſucceſs with him in every errand. And we
| may be ſure that his intereſt is not the leſs for his going to heaven, which
may encourage us to depend upon his interceſſion, and put all our peti-
|tions into his hand, for we are ſure that him the Father hears always.
(2.) The confidence he had of that intereſt; , I knew it. He did not
in the leaſt heſitate or doubt concerning it, but had an entire ſatisfaction
in his own mind of the Father’s complacency in him, and concurrence
with him in every thing. We cannot have ſuch a particular aſſurance as
he had ; but this we know, that “whatſover we aſk, according to his
will, he heareth us,” 1 John 5. 14, 15. . . . . . . . . . .
But why ſhould Chriſt give this public intimation of his obtaining
this miracle by prayer He adds, It is “becauſe of the people which
ſtand by, that they may believe that thou haſt ſent me; for prayer may
reach.” - , , -
P [1..] It was to obviate the objećtions of his enemies, and their reflec.
tions. It was blaſphemouſly ſuggeſted by the Phariſees, and their crea-
tures, that he wrought his miracles by compačt with the Devil; now, to
evidence the contrary, he openly made his addreſs to God, uſing prayers,
and not charms, not peeping and muttering, as they did, that uſed familiar
Jpirits, (Iſa. 8. 19.) but with elevated eyes and voice profeſſing his com-
munication with Heaven, and dependence on Heaven.
[2.] It was to corroborate the faith of thoſe that were well inclined
to him ; “ that they may believe that thou haft ſent me,” not to deſtroy
men’s lives, but to ſave them. Moſes, to ſhew that Godſent him, made
the earth open and ſwallow men up ; (Numb. 16. 10.) Elijah, to ſhew
that God ſent him, made fire come from heaven, and devour men ; for
the law was a diſpenſation of terror and death ; but Chriſt proves his
miſſion by raiſing to life one that was dead. Some give this ſenſe ; had
Chriſt declared his doing it freely by his own power, ſome of his weak
diſciples, who as yet underſtood not his divine nature, would have
thought that he took too much upon him, and have been ſtumbled at it ;
theſe babes could not bear that ſtrong meat, therefore he chooſes to ſp;ak
of his power as received and derived ; he ſpeaks ſelf-denyingly of him:
ſelf, that he might ſpeak the more plainly to us. “. Non ita reſpexit ad
ſuam dignitatem atque ad noſtram ſalutem—In what he ſaid, he con-
ſulted not ſo much his dignity as our ſalvation.” Janſenius.
ST, JOHN, XI, -- The Reſurrečtion of Lazarus.
2. He now applies himſelf to his dead friend in the earth. He “cried
with a loud voice, Lazarus, come forth.” He could have raiſed La-
zarus by a filent exerting of his power and will, and the indiſcernible
operations of the Spirit of life; but he did it by a call, a loud call,
(1.) To be ſignificant of the power then put forth for the raiſing of
Lazarus, how he created this new thing; heſpake, and it was done. He
cried aloud, to fignify the greatneſs of the work, and of the power em-
ployed in it, and to excite himſelf as it were to this attack upon the gates
of death, as ſoldiers engage, with a ſhout. Speaking to Lazarus, it was
proper to cry with a loud voice; for, [1.3 The ſoul of Lazarus, which
was to be called back, was ala distance, not hovering about the grave, as
the Jews fancied, but removed to Hades, the world of ſpirits; now it is
natural to ſpeak loud when we call to thoſe at a distance. [2.] The
body of Lazarus, which was to be called up, was aſleep, afid we uſually
{peak loud, when we would awake any out of ſleep. He cried with a
loud voice, that the ſcripture might be fulfilled, (Iſa. 45. 19.) “I have
not ſpoken in ſecret, in a dark place of the earth.”
(2.) To be typical of other works of wonder, and particularly other
reſurre&tions, which the power of Chriſt was to effect. This loud call
was a figure, - 's -
[1..] Of the goſpel-call, by which dead ſouls were to be brought out
of the grave of fin, which reſurre&tion Chriſt had formerly ſpoken of,
(ch. 5. 25.) and of his word as the means of it ; (ch. 6.63.) and now
he gives a ſpecimen of it. By his word, he ſaith to ſouls, Live, yea, he
faith to them, Live, Ezek. 16. 6. Ariſe from the dead, Eph. 5, 14.
The Spirit of life from God entered into thoſe that had been dead and
dry bones, when Ezekiel propheſied over them, Ezek. 37. 10. They
who infer from, the commands of the word, to turn and live, that man
has a power of his own to convert and regenerate himſelf, might as well
infer from this call to Lazarus, that he had a power to raiſe himſelf to
Hife. . . . . ! . r s -
[2.] Of the ſound of the archangel’s trumpet at the laſt day, with
which they that ſleep in the duſt, ſhall be awakened and ſummoned be-
fore the great tribunal. When Chriſt ſhall deſcend with a shout, a call, |
or command, like this here, Come forth. See Pſ. 50. 4. He shall call
both to the heavens for their ſouls, and to the earth for their bodies, that
he may judge his people. - - -
. This loud call here was but short, yet mighty through God to the bat-
tering down of the ſtrong-holds of the grave. - -
Firſt, He calls, him by name, Lazarus, as we call thoſe by their ||
names, whom we would awake out of a faſt ſleep. God ſaid to Moſes,
as a mark of his favour. I know thee by name. The naming of him
intimates that the ſame individual perſon that died, ſhall riſe again at
the laſt day. He that calls the ſtars by their names, can diſtinguiſh by
names his ſtars, that are in the duſt of the earth, and will loſe none of
them. . . . . . . . . . . . . , , - - - t
. Secondly, He calls him out of the grave, ſpeaking to him as if he were
already alive, and had nothing to do but to come out of his grave. He
does not ſay unto him, Live, for he himſelf muſt give life, but he faith |
to him, Move, for when by the grace of Chriſt we live ſpiritually, we
muſt ſtir up ourſelves to move; the grave of fin and this world is no ||
place for thoſe whom Chriſt has quickened, and therefore they muſt
come forth. . . . . . . * * - -
. Thirdly, The event was according to the intention; he that was dead,
came forth, v. 44. Power went, along with the word of Chriſt, to re-
unite the foul and body of Lazarus, and then he came forth. The mi-
racle is deſcribed, not by its inviſible ſprings to ſatisfy our curioſity, but
by its viſible effects to confirm our faith. Do any aſk where the ſoul of
Lazarus was, during the four days of its ſeparation ? We are not told,
but have reaſon to think it was in paradiſe, in joy and felicity; but you
will ſay, “Was it not then really an unkindneſs to it, to return it into the
priſon of the body ?” And if it were, yet, being for the honour of Chriſt,
and the ſerving of the intereſts of his kingdom, it was no more an injury
to him than it was to St. Paul to continue in the fleſh, when he knew
that to depart to Chriſt, was ſo much better. If any aſk whether La-
zarus, after he was raiſed, could give an account or deſcription of his
ſoul’s removal out of the body or return to it, or what he ſaw in the
other world 2 I ſuppoſe, both thoſe changes were ſo unaccountable to
himſelf, that he muſt ſay with Paul, “Whether in the body or out of
the body, I cannot tell ;” and of what he ſaw and heard, that it was not
lawful or poſſible to expreſs it. In a world of ſenſe we cannot frame
to ourſelves, much leſs communicate to others, any adequate ideas of the
world of ſpirits, and the affairs of that world ; let us not covet to be
wife above what is written, and this is all that is written concerning the
reſurrečtion of that Lazarus, that he that was dead, came forth. Some
have obſerved, that though we read of many who were raiſed from the
dead, who, no doubt, converſed familiarly with men afterward, yet the
| ſcripture has not recorded one word ſpoken by any of them, except by
our Lord Jeſus only. * - . . . . . . . .
. This miracle was wrought, 1. Speedily. Nothing intervenes between
the command, Come forth, and the effect, He cameforth : “ dićtum fac-
tum–no ſooner ſaid than done;” let there be life, and there was life.
Thus the change in the reſurrečtion will be “in a moment, in the
twinkling of an eye,” 1 Cor. 15. 52. . The almighty power that can do
it...Can do it in an inſtant; “Then ſhalt thou call, and I will anſwer;”
will come at the call, as Lazarus, Here am I. 2. Perfectly. He was
ſo thoroughly revived, that he got up out of his grave, as ſtrongly as
ever he got up out of his bed; and returned not only to life, but health.
He was not raiſed to ſerve a preſent turn, but to live as other men. 3.
With this additional miracle, (as ſome reckon it,) that he came out of
his grave, though he was fettered with his grave-clothes, with which he
was “bound hand and foot, and his face bound about with a napkin;” for
ſo the manner of the Jews was to bury; and he came forth in the ſame
dreſs wherein he was buried, that it might-appear that it was he himſelf,
and not another, and that he was not only alive, but ſtrong, and able to
walk, after a ſort, even in his grave-clothes. The “ binding of his face
with a napkin,” proved that he had been really dead, for otherwiſe, in
leſs than ſo many days’ time, that would have ſmoothered him. Ånd
the ſtanders-by, in unbindin g him, would handle him, and ſee him, that it
was he himſelf, and ſo be witneſſes of the miracle. Now ſee here, (1.)
How little we carry away with us, when we leave the world—only a
winding-ſheet, and a coffin ; there is no change of raiment in the grave,
nothing but a fingle ſuit of grave-clothes. (2) What condition w: hail
be in, in the grave. What wiſdom or device can there be, where the eyes
are hood-winked, or what working, where the hands and feet are fit.
tered 2 And ſo it will be in the grave, whither we are going. Lazarus
being come forth, hampered and embarraſſed with his grave-clothes, we
may well imagine that thoſe about the grave were exceedingly ſurpriſed
and frightened at it ; we ſhould be ſo, if we ſhould ſee a dead body riſe :
but Chriſt to make the thing familiar, ſets them to work; “ Looſe him,
ſlacken his grave-clothes, that they may ſerve for day-clothes till he
comes to his houſe, and then he will go himſelf ſo clad, without guide
| or ſupporter to his own houſe.” As in-the Old Teſtament, the tranſia-
tions of Enoch and Elias were ſenſible demonſtrations of an inviſible and
future ſtate, the one about the middle of the patriarchal age, the other
| of the Moſaical economy; ſo the reſurre&tion of Lazarus was in the
New Teſtament deſigned for the confirmation of the doćtrine of the re.
ſurre&tion. - -
45. Then many of the Jews which came to Mary, and
had ſeen the things which Jeſus did, believed on him.
46. But ſome of them went their ways to the Phariſees,
and told them what things Jeſus had done. 47. Then
gathered the chief prieſts and the Phariſees a council,
and ſaid, What do we ? For this man doeth many mi-
racles. 48. If we let him thus alone, all men will believe
on him ; and the Romans ſhall come and take away both
our place and nation, 49. And one of them named
Caiaphas, being the High Prieſt that ſame year, ſaid unto
them, Ye know nothing at all. 50. Nor conſider that it
is expedient for us, that one man ſhould die for the people,
and that the whole nation periſh not. 51. And this ſpäké
he not of himſelf: but being High Prieſt that year, he
propheſied that Jeſus ſhould die for that nation: 52. And
not for that nation only, but that alſo he ſhould gather
together in one, the children of God that were ſcattered
abroad. 53. Then from that day forth they took counſel
together for to put him to death. 54. Jeſus therefore
walked no more openly among the Jews; but went thence
unto a country, near to the wilderneſs, into a city called
Ephraim, and there continued with his diſciples. 55. And
the Jews' paſſover was nigh at hand : and many went out
of the country up to Jeruſalem before the paſſover, to pu-
ST, JOHN, XI. The Conſultation of the Phariſees.
rify themſelves. 56. Then ſought they for Jeſus, and
fpake among themſelves, as they ſtood in the temple,
What think ye, that he will not come to the feaſt : 57.
Now both the chief prieſts and the Phariſees had given a
commandment, that if any man knew where he were, he
ſhould ſhew it, that they might take him.
We have here an account of the conſequences of this glorious miracle
which were as uſual ; to ſome it was a ſavour of life unto life, to others
of death unto death.
e
1. Some were invited by it, and induced to believe. Many of the Jews,
when they “ ſaw the things that Jeſus did, believed on him,” and well
they might, for it was an inconteſtable proof of his divine miſſion. They
had often heard of his miracles, and yet evaded the convićtion of them,
by calling in queſtion the matter of fact ; but now that they had them-
ſelves ſeen this done, their unbelief was conquered, and they yielded at
laſt. But “bleſſed are they who have not ſeen, and yet have believed.”
The more we ſee of Chriſt, the more cauſe we ſhall ſee to love him, and
confide in him. Theſe were ſome of thoſe Jews that came to Mary, to
comfort her. When we are doing good offices to others, we put ourſelves
in the way of receiving favours from God, and have opportunities of get-
ting good when we are doing good.
II. Others were irritated by it, and hardened in their unbelief.
1. The informers were ſo ; (v. 46.) Some of them, who were eye-wit-
neſſes of the miracle, were ſo far from being convinced, that they
went to the Phariſees, whom they knew to be his implacable enemies,
and told them what things Jeſus had done; not merely as a matter of
news worthy their notice, much leſs as an inducement to them to
ſtrućtive to our intereſt, ſpreads thus : Shall we tamely yield up the
ground we have got in the affections of the people 2 Shall we ſee our
authority brought into contempt, and the craft by which we get our
living ruined, and not beſtir ourſelves What have we been doing all this
while And what are we now thinking of : Shall we be always talking,
and bring nothing to paſs 2" 2. -
[2.] That which made this matter weighty, was, the peril they ap-
prehended their church and nation to be in from the Romans; (v. 48.)
“If we do not filence him, and take him off, all men will believe in him 2
and this being the ſetting up of a new king, the Romans will take um-
brage at it, and will come with an army, and take away our place and
nation, and therefore it is no time to trifle.” See what an opinion they.
have, - - - -
. First, Of their own power. They ſpeak as if they thought Chriſt's
progreſs and ſucceſs in his work depended upon their connivance, as if
he could not go on to work miracles, and make diſciples, unleſs-they
let him alone ; as if it were in their power to conquer him who had con-
quered death, or as if they could fight against God, and proſper. But
he that fits in heaven, laughs at the fond conceit which impotent malice
has of its own omnipotence. - -
Secondly, Of their own politics. They fancy themſelves to be men of
mighty inſight and forefight, and great ſagacity in their moral prognoſti-
Catlo l, S. - -
1. They take on them to prophecy that, in a little time, if he have
liberty to go on, all men will believe on him ; hereby owning when it
was to ſerve their purpoſe, that his doćtriue and miracles had a very con-
vincing power in them, ſuch as could not be refifted, but that all men
would become his proſelytes and votaries; thus do they now make his intereſt
Jormidable, though, to ſerve another turn, theſe ſame men ſtrove to make it:
think more favourably of Chriſt, but with a ſpiteful defign to excite
thoſe who needed no ſpur, the more vigorouſly to proſecute him. Here
is a ſtrange inſtance, (1.) Of a moſt obſtinate infidelity, refuſing to yield
to the moſt powerful means of convićtion: and it is hard to imagine how
they could evade the force of this evidence, but that the god of this
world had blinded their minds. (2.) Of a moſt inveterate enmity. If |
they would not be ſatisfied that he was to believed in as the Chriſt, yet
one would think they ſhould have been mollified, and perſuaded not to
perſecute him; but if the water be not ſufficient to quench the fire, it
will inflame it. They told what Jeſus had done, and told no more than
what was true; but their malice gave a tinčture of diaboliſm to their
information equal to that of lying ; perverting what is true is as bad as
forging what is falſe. Doeg is called a falſe, lying, and deceitful tongue,
(Pſ. 120. 2, 3,-52. 2...4.) though what he ſaid was true.
2. The judges, the leaders, the blind leaders, of the people were no
leſs exqſperated by the report made to them, and here we are told what
they did. - - - -
(1.) A ſpecial council is called and held ; (v. 47.) Then gathered the
chigſ prieſts and Phariſees a council, as was foretold; (Pſ. 2. 2.) The
zulers take counſel together against the Lord. Conſults of the Sanhedrim
were intended for the public good, but here, under colour of that, the
greateſt injury and miſchief are done to the people. The things that
belong to the nation’s peace, were hid from the eyes of thoſe that were
intruſted with its counſels. The council was called, not only for joint
advice, but for mutual irritation ; that, as iron ſharpens iron, and as coals
are to burning coals, and wood to fire, ſo they might exaſperate and
inflame one another with enmity and rage againſt Chriſt and his doćtrine.
(2.) The caſe is propoſed, and ſhewed to be weighty, and of mighty
conſequence. - - -
[1..] The matter to be debated, was, what courſe they ſhould take
with this Jeſus, to ſtop the growth of his intereſt; they ſaid, What do
we ? For this Man doth many miracles. The information given about
the raiſing of Lazarus, was produced, and the men brethren and fathers
are called into help as ſolicitouſly as if a formidable enemy had been with
an army in the bowels of their country. First, They own the truth of
Chriſt’s miracles, and that he had wrought many of them ; they are
therefore witneſſes againſt themſelves, for they acknowledged his cre-
dentials, and yet denied his commiſſion. Secondly, They confider what
was to be done, and chide themſelves that they had not done ſomething
ſooner, effectually to cruſh them. They do not take it at all into their
confideration, whether they ſhould not receive him, and own him
as the Meſfiah, though they profeſſed to expe&t him, and Jeſus gave
“pregnant proofs of his being ſo ; but they take it for granted that he is
an enemy, and as ſuch is to be run down. “ MWhat do we ? Have we no
care to ſupport our church 2 Is it nothing to us that a doërine, ſo de-
contemptible ; (ch. 7, 48.) Have any of the rulers believed on him 2. This
was the thing they were afraid of, that men would believe on him, and
then all their meaſures were broke: . Note, The ſucceſs of the goſpel is
the dread of its adverſaries ; if ſouls be ſaved, they are undone. -
2. They foretell that if the generality of the nation be drawn after
him, the rage of the Romans will be drawn upon them. They will
come and take away our place ; the country in general, eſpecially Jeru-
ſalem, or the temple, the holy place, and their place, their darling, their
idol; or, their prºferments in the temple, their places of power and .
truſt. . -
Now it was true that the Romans had a very jealous eye upon them,
and knew they wanted nothing but power and opportunity to ſhake off
their yoke. It was likewiſe true that if the Romans ſhould pour an
army in upon them, it would be very hard for them to make any head.
againſt it; yet here appeared a cowardice which one would not have
found in the prieſts of the Lord, if they had not by their wickedneſs for-
feited their intereſt in God and all good men. Had they kept their in-
tegrity, they needed not to have feared the Romans; but they ſpeak like.
a diſpirited people, as the men of Judah, when they baſely ſaid to Samſon,
Knowest thou not that the Philistines rule over us ; Judg. 15, 11. When
men loſe their piety, they loſe their courage. - -
But, (1.) It was falſe that there was any danger of the Romans being
irritated againſt their nation by the progreſs of Chriſt’s goſpel, for it was . .
no way hurtful to kings or provinces, but highly beneficial. The Ro.
mans had no jealouſy at all of his growing intereſt, for he taught men to
give tribute to Caeſar, and not to resist evil, but take up the croſs. The
Roman governor, at his trial, could find no fault in him. There was
more danger of the Romans' being incenſed againſt the Jewiſh nation by
the prieſts than by Chriſt. Note, Pretended fears are often the colour of:
malicious defigns. - -
(2.) Had there really been ſome danger of diſpleafing the Romans by
tolerating Chriſt’s preaching, yet they would not juſtify their hating and,
perſecuting a good man. Note, [1..]. The enemies of Chriſt and his
goſpel have often coloured their enmity with a ſeeming care for the
º good, and the common ſºftly, and, in order to that, have branded.
his prophets and miniſters as troublers of Iſrael, and men that turn the
world upſide down. [2.]. Carnal policy commonly ſets up regſons of .
state, in oppoſition to rules of justice. When men are concerned for.
i their own wealth and ſafety more than for truth and duty, it is wiſdom
} from beneath, which is earthly, ſenſual, and devilish. But ſee what was.
the iſſue; they pretended to be afraid that their tolerating of Chriſt's.
goſpel would bring deſolation upon them by the Romans, and therefore,
right or wrong, ſet themſelves againſt it ; but it proved that their per.
| ſecuting of the goſpel, brought upon them that which they feared,
| filled up the meaſure of their iniquity, and the Romans, came and took.
Sr. JOHN, XI.
The Prophecy of Caiaphas.
| us to put the moſt favourable conſtrućtion upon men's words and ačtions
away their place and nation, and their place knows them no more. Note,
That calamity which we ſeek to eſcape by fin, we take the moſt effectual
courſe to bring upon our own heads; and they who think by oppoſing|
Chriſt's kingdom to ſecure or advance their own ſecular intereſt, will find
Jeruſalem a more burthenſºme stone, than they think it is, Zech. 12. 3.
The fear of the wicked it shall come upon them. :
(3.) Caiaphas makes a malicious but myſtical ſpeech in the council,
upon this occaſion. * r -
[1..] The malice of it appears evident at firſt view, v. 49, 50. He,
Being the High Priest, and ſo, prefident of the council, took upon him
to decide the matter before it was debated ; “ Fou know nothing at all,
your heſitating betrays your ignorance, for it is not a thing that will
bear a diſpute, it is ſoon determined, if you confider that received
maxim, That it is expedient for us that one man should die for the people.”
Here, . .
First, The counſellor was Caiaphas, who was High Priest that ſame
3year. -
the heir male of the houſe of Aaron, for and during the term of his na-
tural life, and then to his heir male; but in thoſe degenerate times it was
become, though not an annual office, like a conſulſhip, yet frequently
Now .
changed, as they could make an intereſt with the Roman powers.
it happened that this year Caiaphas wore the mitre.
- Secondly, The drift of the advice was, in ſhort, this, That ſome way
or other muſt be found out to put Jeſus to death.
think that they ſtrongly ſuſpected him to be indeed the Meſfiah ; but his
doćtrine was ſo contrary to their darling traditions and ſecular intereſt, and
his defign did ſo thwart their notions of the Meſfiah’s kingdom, that they
reſolve, be he who he will, he muſt be put to death. Caiaphas does not
ſay, Let him be filenced, impriſoned, baniſhed, though that is ſufficient
for the restraint of one they thought dangerous; but die he must. Note,
Thoſe that have ſet themſelves againſt chriſtianity, have commonly di-
veſted themſelves of humanity, and been infamous for cruelty.
Thirdly, This is plauſibly infinuated, with all the ſublety as well as
malice of the old ſerpent.
1. He ſuggeſts his own ſagacity, which we muſt ſuppoſe him as High
Prieſt to excel in, though the Urim and Thummim were long ſince loſt.
How ſcortifully does he ſay, “ Te know nothing, who are but common
prieſts ; but ye muſt give me leave to ſee further into things than you do.”
Thus it is common for thoſe in authority to impoſe their corrupt dićtates
by virtue of that ; and becauſe they should be the wiſeſt and beſt, to ex-
pećt that every body ſhould believe they are ſo.
2. He takes it for granted, that the caſe is plain, and paſt diſpute, and
that thoſe are very ignorant, who do not ſee it to be ſo. Note, Reaſon
and juſtice are often run down with a high hand. Truth is fallen in the
streets, and, when it is down, down with it ; and equity cannot enter, and,
when it is out, out with it, Iſa, 59. 14. . . t
3. He inſiſts upon a maxim in politics, That the welfare of commu-
inities is to be preferred before that of particular perſons.
för us as prieſts, whoſe all lies at ſtake, that one man die for the people.
Thus far it holds true, that it is expedient, and more than ſo, it is truly
honourable, for a man to hazard his life in the ſervice of his country;
(Phil. 2. 17: I John 3. 16.) but to put an innocent man to death un-
der colour of conſulting the public ſafety, is the Devil’s politics.
phas craftily infinuates that the greateſt and beſt man, though “major
fingulis—greater than any one individual, is minor univerſis—leſs than
to ſave his country from ruin. But what is this to the murdering of one
that was evidently a great Bleſfing, under pretence of preventing an ima-
ginary miſchief to the country : The caſe ought to have been put thus,
Was it expedient for them to bring upon themſelves and upon their na-
tion the guilt of blood, a prophet’s blood, for the ſecuring of their civil
intereſts from a danger which they had no juſt reaſon to be afraid of 2.
Was it expedient for them to drive God and their glory from them, ra-
ther than venture the Roman’s diſpleaſure, who could do them no harm
if they had God on their fide 2 Note, Carnal policy, which ſteers only
by ſecular confiderations, while it thinks to ſave all by ſºn, ruins all at
laſt. - *
[2.] The mystery that was in this counſel of Caiaphas, does not ap-
pear at firſt view, but the evangeliſt leads us into it; (v. 51, 52.) This
spake he not of himſelf, it was not only the language of his own enmity
and policy, but in theſe words he propheſied, though he himſelf was not
aware of it, That Jiſis should die for that nation. Here is a precious
comment upon a peinicious text; the counſel of curſed Caiaphas ſo con-
#rued as to fall in with the counſels of the bleſſed God. Charity teaches
Vol. IV. No. 88s.
The high prieſthood was by the divine appointment ſettled upon
It is expedient
Caia-
We have reaſon to ||.
that they will bear ; but piety teaches to make a good improvement of
them, even contrary to that which they were intended for. If wicked
men in what they do againſt us, are God’s hand to humble and reform
us, why may they not in what they ſay againſt us be God’s mouth to.
inſtruct and convince us? But in this of Caiaphas, there was an extraor-
dinary dire&tion of Heaven prompting him to ſay that which was capable
of a very ſublime ſenſe. As the hearts of all men are in God’s hand, ſo
are their tongues. They are deceived, who ſay, “Our tongues are our
own, ſo that either we may ſay what we will, and are not accountable to
God’s judgment, or we can ſay what we will, and are not reſtrainable by
his providence and power.” Balaam could not ſay what he would, when
he came to curſe Iſrael, nor Laban when he purſued Jacob.
The evangeliſt explains and enlarges upon Caiaphas’ words. .
First, He explains what he ſaid, and ſhews how it not only was, but
was intended to be, accommodated to an excellent purpoſe. He did not
ſpeak it of himſelf; as it was an artifice to ſtir up the council againſt
Chriſt, he ſpake it of himſelf, or of the Devil rather; but as it was an
oracle, declaring it the purpoſe and defign of God by the death of Chriſt.
to ſave God’s ſpiritual Iſrael from fin and wrath, he did not ſpeak it of
himſelf, for he knew nothing of the matter, he meant not ſo, neither did
#. heart think ſo, for nothing w.", in his heart but to destroy and cut off,
Iſa. 10. 7. * .
1. He propheffed, and thoſe that propheſied, in their propheſying, did
not ſpeak of themſelves. . But is Caiaphas alſo among the prophets He
is ſo, pro hdc vice—this once, though a bad man, and an implacable enemy
to Chriſt and his goſpel. Note, (1.) God can, and often does, make
wicked men inſtruments to ſerve his own purpoſes, even contrary to
their own intentions, for he has them not only in a chain, to reſtrain
them from doing the miſchief they would, but in a bridle, to lead them
to do the ſervice they would not. (2.) Words of prophecy in the
mouth are no infallible evidence of a principle of grace in the heart.
Lord;. Lord, have we not propheſted in thy name 2 will be rejećted as a
frivolous plea. - - -
2. He propheſied, being High Priest that year; not that his being
High Prieſt did at all diſpoſe or qualify him to be a prophet; we cannot
ſuppoſe the pontifical mitre to have firſt inſpired with prophecy the
baſeſt head that ever wore it ; but, (1.) Being High Prieſt, and there-
fore of note and eminence in the conclave, God was pleaſed to put this
ſignificant word into his mouth rather than into the mouth of any other,
that it might be the more obſerved, or the non-obſervance of it the more
!
the good of the nation, and not for any iniquity in his hands.
pened to be High Prieſt that year which was fixed to be the year of the
"redeemed, when Meſfiah the Prince must be cut off, but not for himſelf;
end of the ſin-offering.
gave the bleſſing to Jacob.
aggravated. The apophthegms of great men have been thought worthy
of ſpecial regard ; A divine ſentence is in the lips of the king ; therefore
this divine ſentence was put into the lips of the High Prieſt, that even
out of his mouth this word might be eſtabliſhed, That Chriſt died for
He hap-
(Dan. 9. 26.) and he muſt own it. (2.) Being. High Prieſt that year,
that famous year, in which there was to be ſuch a plentiful effuſion of
the Spirit, more than had ever been yet, according to the prophecy,
(Joel 2. 28, 29. compared with Aćts 2, 17.) ſome drops of the bleſſed
ſhower light upon Caiaphas, as the crumbs (faith Dr. Lightfoot) of the
children’s bread, which fall from the table among the dogs. This year
was the year of the expiration of the Levitical prieſthood ; and out of
the mouth of him who was that year High Prieſt, was extorted an im-
the colle&ted maſs,” and ought to think his life well ſpent, nay well loſt,
plicit refignation of it to him, who ſhould not (as they had done for
many ages) offer beaſts for that nation, but offer himſelf, and ſo make an
This reſignation he made unwittingly, as Iſrael.
3. The matter of his prophecy, was, that Jeſus should die for that na-
tion, the very thing to which all the prophets bare witneſs, who testifted
before-hand the ſufferings of Christ ; (1 Pet. I. 11.) That the death of
Chriſt muſt be the life and ſalvation of Iſrael; he meant by thać nation,
thoſe in it that obſtinately adhered to Judaiſm ; but God meant thoſe in
it that would receive the doćtrine of Chriſt, and become followers of
| him, all believers, the ſpiritual ſeed of Abraham. The death of Chriſt,
which Caiaphas was now projećting, proved the ruin of that interest in
the nation, which he intended ſhould be the ſecurity, and eſtabliſhment
of it, for it brought wrath upon them to the uttermoſt ; but it proved
the advancement of that intereſt which he hoped it would have been the
| ruin of, for Chriſt, being lifted up from the earth, drew all men unto
him. It is a great thing that is here propheſied ; That Jeſus ſhould die,
die for others, not only for their good, but in their stead ; die for that
7 U.
ST. JOHN, XL
nation, for they had the firſt offer made them of ſalvation by his death.
If the whole nation of the Jews had unanimouſly believed in Chriſt,
and received his goſpel, they had been not only ſaved eternally, but
ſaved as a nation from their grievances. The fountain was firſt opened
to the houſe of David, Zech. 13, 1. He ſo died for that nation, as that
“ the whole nation ſhould not periſh, but that a remnant ſhould be ſaved,”
Rom. I 1. 5.
Secondly, The evangeliſt enlarges upon this word of Caiaphas, (v. 52.)
not for that nation only, how much ſoever it thought itſelf the darling.
of Heaven, but “ that alſo he ſhould gather together in one the children
of God that were ſcattered abroad.” Obſerve here,
1. The perſons Chriſt died for; not for the nation of the Jews only,
(it would have been comparatively but a light thing for the Son of God
to go through ſo vaſt an undertaking, only to reſtore the preſerved of
Jacob, and the out-casts of Iſrael, ) no, he muſt be Salvation to the ends of
the earth, Iſa, 49. 6. He muſt die for “ the children of God that were
ſcattered abroad.” (1.) Some underſtand it of the children of God that
were then in being, ſcattered abroad in the Gentile world, devout men of
every nation, (A&ts 2, 5.) that feared God, (A&ts 10. 2.) and worſhip-
ped him, (A&ts 17. 4.) proſelytes of the gate, who ſerved the God of
Abraham, but ſubmitted not to the ceremonial law of Moſes; perſons
that had a favour of natural religion, Iſut were diſperſed in the nations,
had no ſolemn aſſemblies of their own, nor any peculiar profeſſion to unite
in, or diſtinguiſh themſelves by. Now Chriſt died, to incorporate theſe .
in one great ſociety, to be denominated from him, and governed by him ;
and this was the ſetting up of a ſtandard, to which all that had a regard
to God and a concern for their ſouls, might have recourſe, and under
which they might enliſt themſelves. (2.) Others take in with theſe all
that belong to the eleētion of grace, who are called the children of God,
though not yet born, becauſe they are predestinated to the adoption of
children, Eph. 1. 5. Now theſe are ſcattered abroad in ſeveral places of
the earth, out of all kindreds and tongues, (Rev. 7. 9.) and in ſeveral
ages of the world, to the end of time; there are thoſe that fear him
throughout all generations, to all thoſe he had an eye in the atonement he
º by his blood ; as he prayed, ſo he died, for all that should believe
O?? /? §772. -
2. The purpoſe and intention of his death concerning thoſe perſons;
he died to gather them in, who wandered ; and to gather them together in
one, who were ſcattered ; to invite them to him, who were at a diſtance
from him, and to unite them in him, who were at a diſtance from each
other. Chriſt’s dying is,
(1.) The great attractive of our hearts ; for this end he is lifted up,
to draw men to him. . The converſion of ſouls is the gathering of them
in to Chriſt as their Ruler and Refuge, as the doves to their windows;
and he died to effect this. By dying he purchaſed them to himſelf, and
the gift of the Holy Ghoſt for them ; his love in dying for us is the
great loadſtone of our love.
(2.) The great centre of our unity. He gathers them together in one,
Eph. I. 10. They are one with him, one body, one ſpirit, and one with
each other, in him. All the ſaints in all places and ages meet in Chriſt,
as all the members in the head, and all the branches in the root. Chriſt
by the merit of his death recommended all the ſaints in one to the grace
and favour of God; (Heb. 2. 11...13.) and by the motive of his death
recommends them all ſeverally to the love and affection one of another,
ch. 13. 34. - -
(4.) The reſult of this debate is a reſolve of the council to put Jeſus
to death ; (v. 53.) “From that day they took counſel together, to put
him to death.” They now underſtand one another’s minds, and ſo each
was fixed in his own, that Jeſus muſt die; and, it ſhould ſeem, a com-
mittee was appointed to fit, de die in diem—daily, to confider of it, to
conſult about it, and to receive propoſals for the effecting of it. Note, The
wickedneſs of the wicked ripens by degrees, Jam. 1. 15. Ezek. 7. 10.
Two conſiderable advances were now made in their accurſed defign
againſt Chriſt. [1..] What before they had thought of ſeverally, now
they jointly concurred in, and ſo ſtrengthened the hands one of another
in this wickedneſs, and proceeded with the greater aſſurance. Ill men
confi; in and enconrage themſelves and one another in ill pračtices, by
comparing notes ; men of corrupt minds bleſs themſelves, when they find
others of the ſame mind: then the wickedneſs which before ſeemed im-
pra &icable, appears not only poſſible, but eaſy to be effected, “vis unita
fortior—energies, when united, become more efficient.”
before they wiſhed done, but wanted a colour for, now they are furniſhed
with a playſible pretence to juſtify themſelves in, which will ſerve, if not
to take off the guilt, (that is the leaſt of their care,) yet to take off the
[2.] What ||
A conſpiracy againſt Chriſt.
odium, and ſo ſatisfy, if not the perſonal, yet the political conſcience, as,
ſome ſubtly diſtinguiſh. Many will go on very ſecurely in doing an ill
thing, as 16mg as they have but ſomething to ſay in excuſe for it. Now,
this reſolution of theirs, to put him to death, right or wrong, ſhews that
all the formality of a trial which they afterward brought him upon, was
but ſhew and grimace, they were before determined what to do. -
(5.) Chriſt hereupon abſconded, knowing very well what was the vote
of their cloſe cabal, v. 54. % t
[1..] He ſuſpended his public appearances; he walked no more openly
among the Jews, among the inhabitants of Judea, who were properly.
called Jews, eſpecially thoſe at Jeruſalem ; a wigs"role-he did not walk
up and down among them, did not go from place to place, preaching and.
working miracles with the freedom and openneſs that he had done, but,
while he ſtaid in Judea, he was there incognito. Thus the chief prieſts
put the Light of Iſrael under a bushel. - -
[2.] He withdrew into an obſcure part of the country, ſo obſcure,
that the name of the town he retired to, is ſcarcely met with any where
elſe. He went to a country near the wilderneſs, as if he were driven out.
from among men, or rather, wiſhing, with Jeremiah, that he might have.
in the wilderneſs a lodging place of way;faring men, Jer. 9. 2. He entered
into a city called Ephraim, ſome think Ephratah, that is, Bethlehem,
where he was born, and which bordered upon the wilderneſs of Judah ;
others think Ephron, or Ephraim, mentioned 2 Chron. 13. 19. Thither
his diſciples went with him; neither would they leave him in ſolitude,
nor would he leave them in danger. There he continued, 3surgić's, there
he converſed, he knew how to improve this time of retirement in private
converſation, when he had not an opportunity of preaching publicly. He
converſed with his diſciples, which were his family, when he was forced.
from the temple, and his 31&le;621, or diſcourſes there, no doubt, were very
edifying. We muſt do the good we can, when we cannot do the good
we would. w
But why would Chriſt abſcond now 2. It was not becauſe he either.
feared the power of his enemies, or diſtruſted his own power ; he had
many ways to ſave himſelf, and was neither averſe to ſuffering, nor un-
prepared for it; but he retired, First, To put a mark of his diſpleaſure
upon Jeruſalem and the people of the Jews... They reječted him and his
goſpel, juſtly therefore did he remove himſelf and his goſpel from them.
The Prince of teachers was now removed into a corner, (Iſa. 30. 20.)
there was no open viſion of him ; and it was a ſad preſage of that thick
darkneſs which was ſhortly to come upon Jeruſalem, becauſe ſhe knew
not the day of her viſitation. Secondly, To render the cruelty of his
enemies againſt him the more inexcuſable. If that which was grievous
to them, and thought dangerous to the public, was, his public appear-,
ance, he would try whether their anger would be turned away by his re-
tirement into privacy; when David was fled to Gath, Saul was ſatisfied,
and ſought no more for him, 1 Sam. 27. 4. But it was the life, the pre-
cious life, that theſe wicked men hunted after. Thirdly, His hour was
not yet come, and therefore he declined danger, and did it in a way com-.
mon to men, both to warrant and encourage the flight of his ſervants in
time of perſecution, and to comfort thoſe who are forced from their uſe-
fulneſs, and buried alive in privacy and obſcurity; the diſciple is not bet-
ter than his Lord. Fourthly, His retirement, for a while, was to make
his return into Jeruſalem, when his hour was come, the more remarkable.
and illuſtrious. This ſwelled the acclamations of joy with which his well-
wiſhers welcomed him at his next public appearance, when he rode tri-
umphantly into the city. º *
(6.) The ſtrićt inquiry made for him during his receſs, v. 55.57.
[1..] The occaſion of it was the approach of the paſſover, at which
they expected his preſence, according to cuſtom ; (v. 55.) The Jews’
passover was nigh at hand, a feſtival which ſhone bright in their calendar,
and which there was great expectation of for fome time before ; this was
Chriſt’s fourth and laſt paſſover, fince he entered upon his public mini-
ſtry, and it might truly be ſaid, (as, 2 Chron. 35. 18.) There never was
Jitch a passover in Iſrael, for in it Christ our Passover was ſacrificed for us.
Now the paſſover being at hand, many went out of all parts of the country
to Jeruſalem, to purify themſelves. This was either, First, A necessary
purification of thoſe who had contračted any ceremonial pollution; they
came, to be ſprinkled with the water of purification, and to perform the
other rites of cleanſing according to the law, for they might not eat the
paſſover in their uncleanneſs. Numb. 9. 6. Thus before our goſpel-
paſſover we muſt renew our repentance, and by faith waſh in the blood of
Chriſt, and ſo compaſs God’s altar. Or, Secondly, A voluntary purifica-
tion, or ſelf-ſequeſtration, by faſting and prayer, and other religious ex-
erciſes, which many that were more devout than their neighbours, ſpent
ST. JOHN, XII.
Chriſt anointed by Mary.
*me time in before the paſſover, and choſe to do it at Jeruſalem, becauſe
of the advantage of the temple-ſervice. Thus muſt we by ſolemn pre-
gº ſet bounds about the mount on which we expect to meet with
od. - -
[2] The inquiry was very ſolicitous ; “They ſaid, What think ye,
that he will not come to the feaſt 2’’ v. 56. - -
First, Some think that this was ſaid by thoſe who wiſhed well to him,
and expected his coming, that they might here his doćtrine, and ſee his
miracles. They who came early out of the country, that they might
purify themſelves, were very deſirous to meet with Chriſt, and perhaps
came up the ſooner with that expectation, and therefore as they stood in
the temple, the place of their purification, they inquired what news of
Chriſt : Could any body give them hopes of ſeeing him 2 If there were
thoſe, and thoſe of the moſt devout people, and beſt affected to religion,
who ſhewed this reſpect to Chriſt, it was a check to the enmity of the
chief prieſts, and a witneſs againſt them.
Secondly, It ſhould rather ſeem that they were his enemies, who made |
this inquiry after him, who wiſhed for an opportunity to lay hands on
him. They, ſeeing the town begin to fill with devout people out of the
country, wondered they did not find him among them ; when they
ſhould have been aſſiſting them that came to purify themſelves, according
to the duty of their place, they were plotting againſt Chriſt. How mi-
ſerably degenerate was the Jewiſh church, when the prieſts of the Lord
were become like the prieſts of the calves, a ſhare on Mizpeh, and a net
Jpread upon Tabor, and were profound to make ſlaughter; (Hoſ. 5.
1, 2.) when, inſtead of keeping the feaſt with unleavened bread, they
were themſelves ſoured with the leaven of the worſt malice. Their aſk-
ing, What think ye * Will he not come up to the feast 2 implies, I. An in-
vidious refle&tion upon Chriſt, as if he would omit his attendance on the
feaſt of the Lord, for fear of expoſing himſelf. If others, through irre-
ligion, be abſent, they are not animadverted upon; but if Chriſt be ab-
ſent, for his own preſervation, (for God will have mercy and not ſacri-
fice,) it is turned to his reproach, as it was to David’s, that his ſeat was
empty at the feaſt, though Saul wanted him only that he might have an op-
portunity of nailing him to the wall with his javelin, 1 Sam. 20. 26, 27,
&c. It is fad to ſee holy ordinances proſtituted to ſuch unholy pur-
poſes. 2. A fearful apprehenſion that they had of miſfing their game;
“ Will he not come up to the feast 2 If he do not, our meaſures are broken,
and we are all undone; for there is no ſending of a purſuivant into the
country, to fetch him up.” -
[3.] The orders iſſued out by the government for the apprehending
of him, were very ſtrićt, v. 57. The great Sanhedrim iſſued out a pro-
clamation, ſtrićtly charging and requiring, that if any perſon in city or
country knew where he was, (pretending that he was a criminal, and had
fled from juſtice,) they ſhould ſhew it, that he might be taken, probably
promiſing a reward to any that would diſcover him, and impoſing a
penalty on ſuch as harboured him. So that hereby he was repreſented
to the people as an obnoxious, dangerous man, an out-law, whom any
one may have a blow at.
hending of David, and Ahab of Elijah. See First, How intent they
were upon this proſecution, and how indefatigably they laboured in it;
now at a time when, if they had had any ſenſe of religion and the duty of
their funètion, they would have found themſelves ſomething elſe to do.
Secondly, How willing they were to involve others in the guilt with
them ; if any man were capable of betraying Chriſt, they would have
him think himſelf bound to do it.
the people abuſed to the worſt purpoſes. Note, It is an aggravation of
the fins of wicked rulers, that they commonly make thoſe that are under
them inſtruments of their unrighteouſneſs. But, notwithſtanding this
proclamation, though doubtleſs many knew where he was, yet ſuch was
his intereſt in the affections of ſome, and ſuch God’s hold of the con-
ſciences of others, that he continued undiſcovered, for the Lord hid
him. -
CHAP. XII.
It was a melancholy account which we had in the cloſe of the foregoing
chapter, of the diſgrace done to our Lord Jeſús, when the Scribes and
Phariſees proclaimed him a Traitor to their church, and put upon him all
the marks of ignominy they could; but the story of this chapter balances |
that, by giving us an account of the honour done to the Redeemer, not-
withstanding all that reproach thrown upon him. Thus the one was ſet
over against the other. Let us /ēe what honours were heaped on the head
Qſ the Lord Jeſus, even in the depths of his humiliation. I. Mary did
Saul iſſued out ſuch a proclamation for appre- |
Thus was the intereſt they had in
him honour, by anointing his feet at the ſupper in Bethany, v. 1...11.
II. The common people did him honour, with their acclamations of joy,
when he rode in triumph into Jeruſalem, v. 12...19. III. The Greeks
did him honour, by inquiring after him with a longing deſire to ſee him,
v. 20.26. IV. God the Father did him honour, by a voice from
heaven, bearing testimony to him, v. 27.36. V. He had honour done.
him by the Old Testament prophets, who foretold the infidelity of thoſe
that heard the report of him, v. 37.41. P.I. He had honour done
him by ſome of the chief rulers, whoſe conſciences witneſſed for him,
though they had not courage to own it, v. 42, 43. WII. He claimed
honour to himſelf, by aſſerting his divine mission, and the account he gave
of his errand into the world, v. 44.50, .
1. YTHEN Jeſus, ſix days before the paſſover, came to
Bethany, where Lazarus was, which had been
dead, whom he raiſed from the dead. 2. There they
made him a ſupper, and Martha ſerved : but Lazarus was
one of them that ſat at the table with him. 3. Then took
Mary a pound of ointment of ſpikenard very coſtly, and
anointed the feet of Jeſus, and wiped his feet with her hair :
and the houſe was filled with the odour of the ointment.
4. Then ſaith one of his diſciples, Judas Iſcariot, Simon's
Jon, which ſhould betray him, 5. Why was not this oint-
ment ſold for three hundred pence, and given to the poor 2.
6. This he ſaid, not that he cared for the poor ; but be-
cauſe he was a thief, and had the bag, and bare what was
put therein. 7. Then ſaid Jeſus, Let her alone : againſt
the day of my burying hath ſhe kept this. 8. For the
poor always ye have with you, but me ye have not always.
9. Much people of the Jews therefore knew that he was
there : and they came, not for Jeſus' ſake only, but that
| they might ſee Lazarus alſo, whom he had raiſed from the
dead. 10. But the chief prieſts conſulted, that they might
put Lazarus alſo to death; 11. Becauſe that by reaſon of
him many of the Jews went away, and believed on Jeſus.
In theſe verſes, we have, - -
I. The kind visit our Lord Jeſus made to his friends at Bethany, v. I.
He came up out of the country, ſix days before the passover, and took up at
Bethany, a town that, according to the computation of our metropolis,
lay ſo near Jeruſalem, as to be within the bills of mortality. He lodged
here with his friend Lazarus, which he had lately raiſed from the dead.
His coming to Bethany now, may be confidered, |
1. As a preface to the paſſover he intended to celebrate, to which rela-
tion is had in the date of the time; six days before the passover. Devout
men ſet time apart before, to prepare themſelves for that ſolemnity, and
thus it became our Lord Jeſus to fulfil all righteouſneſs. And thus he
has ſet us an example of ſolemn ſelf-ſequeſtration, before the ſolemnities
of the goſpel-paſſover ; let us hear the voice crying, Prepare ye the way
of the Lord. w º
2. As a voluntary expoſing of himſelf to the fury of his enemies ;
now that his hour was at hand, he came within their reach, and freely of-
fered himſelf to them, though he had ſhewed them how eaſily he could
evade all their ſnares. Note, (1.) Our Lord Jeſus was voluntary in
his ſufferings; his life was not forced from him, but resigned ; £o, AT
come. As the ſtrength of his perſecutors could not overpower him, ſo
their ſubtlety could not ſurpriſe him, but he died, becauſe he would.
(2.) As there is a time when we are allowed, to ſhift for our own pre-
ſervation, ſo there is a time when we are called to jeopard our lives in
the cauſe of God, as St. Paul, when he went bound in the Spirit to Je-
ruſalem. * * * a
3. As an inſtance of his kindneſs to his friends at Bethany, whom he
loved, and from whom he was ſhortly to be taken away. This was a
farewell viſit; he came to take leave of them, and to leave with them
words of comfort againſt the day of trial that was approaching. Note,
Though Chriſt depart for a time from his people, he will give them inti-
mations that he parts in love, and not in anger. Bethany is here deſcribed
to be the town where Lazarus was, whom he raiſed from the dead. That
miracle, wrought here, put a new honour upon the place, and made it
table, than a guest at the table of a prince.
in anointing his feet with ſweet ointment, v. 3.
ST. JOHN, XII.
remarkable. Chriſt came hither to obſerve what improvement was made
of that miracle ; for where Chriſt works wonders, and ſhews ſignal favours,
he looks after them, to ſee whether the intention of them be anſwered.
Where he has ſown plentifully, he obſerves whether it comes up again.
II. The kind entertainment which his friends there gave him; they
made him a ſupper, (v. 2.) a great ſupper, a feaſt. It is queried whether
this was the ſame with that which is recorded, Matth. 26. 6, &c. in
the houſe of Simon; moſt think that they were ; for the ſubſtance of
the ſtory, and many of the circumſtances agree ; but that comes in after
what was ſaid two days before the paſſover, whereas this was done ſix
days before ; nor is it likely that Martha ſhould ſerve in any houſe but
her own ; and therefore I incline with Dr. Lightfoot to think them
different ; that that in Matthew was on the third day of the paſſover-
week, but this the ſeventh day of the week before, being the Jewiſh
fabbath, the night before he rode in triumph into Jeruſalem; that in the
houſe of Simon, this of Lazarus; theſe two being the moſt public and
folemn entertainments given him in Bethany. Mary graced them both
with this token of her reſpect; and what ſhe left of her ointment this
firſt time, when ſhe ſpent but a pound of it, (v. 3.) ſhe uſed that ſecond
time, when ſhe poured it all out, Mark 14. 3. .
Let us ſee the account of this entertainment. -
1. They made him a ſupper; for with them, ordinarily, ſupper wa
the beſt meal. This they did in token of their reſpect and gratitude,
for a feaſt is made for friendship ; and that they might have an opportu-
nity of free and pleaſant converſation with him, for a feaſt is made for
jellowship. Perhaps in alluſion to this and the like entertainments given
to Chriſt in the days of his fleſh, it is that he promiſes to ſuch as open
the door of their hearts to him, that he will ſup with them, Rev. 3. 20.
2. Martha ſerved; ſhe herſelf waited at table, in token of her great
reſpect to the Maſter; though a perſon of ſome quality, ſhe did not
think it below her to ſerve, when Chriſt ſat at meat; nor ſhould we think
it a diſhonour or diſparagement to us, to ſtoop to any ſervice whereby
Chriſt may be honoured. Chriſt had formerly reproved Martha for
being troubled with much ſerving. But ſhe did not therefore leave off
ſerving, as ſome, who, when they are reproved for one extreme, peeviſhly
run into another ; no, flill ſhe ſerved ; not as then at a diſtance, but
within hearing of Chriſt’s gracious words, reckoning thoſe happy, who,
as the queen of Sheba ſaid concerning Solomon’s ſervants, ſtood conti-
nually before him, to hear his wiſdom; better be a waiter at Chriſt’s
3. Lazarus was one of them that ſat at meat. It proved the truth of
his reſurre&tion, as it did of Chriſt’s, that there were thoſe who did eat
and drink with them, Aćts 10. 41.
776/$ after his reſurre&tion, as if, when he had made viſit to the other
world, he muſt ever after be a hermit in this ; no, he converſed familiarly
with people, as others did. He ſat at meat, as a monument of the mi-
racle Chriſt had wrought. Thoſe whom Chriſt has raiſed up to a ſpiri-
tual life, are made to ſit together with him. See Eph. 2. 5, 6.
III. The particular reſpect which Mary ſhewed him, above the reſt,
ointment of ſpikemard, very costly, which, probably, ſhe had by her for
her own uſe ; but the death and reſurre&tion of her brother had quite
weaned her from the uſe of all ſuch things, and with this ſhe anointed
the feet of Jeſus, and, as a further token of her reverence for him, and
negligence of herſelf, ſhe wiped them with her hair, and this was taken
notice of by all that were preſent, for “the houſe was filled with the
odour of the ointment.” See Prov. 27. 16. -
Doubtleſs, ſhe intended this as a token of her love to Chriſt, who had
given real tokens of his love to her and her family; and thus ſhe ſtudies
what ſhe ſhall render. Now by this her love to Chriſt appears to have been,
1. A generous love : ſo far from ſparing neceſſary charges in his ſer-
vice, ſhe is as ingenious to create an occaſion of expenſe in religion, as
moſt are to avoid it. If ſhe had any thing more valuable than other,
that muſt be brought out for the honour of Chriſt. Note, Thoſe who
love Chriſt truly, love him ſo much better than this world, as to be will-
ing to lay out the beſt they have for him. - -
2. A condeſcending love; ſhe not only beſtowed her, ointment upon
Chriſt, but poured it upon him with her own hands, which ſhe might
have ordered one of her ſervants to have done ; nay, ſhe did not, as uſual,
anoint his head with it, but his feet. Trne love, as it does not ſpare
charges, ſo it does not ſpare pains in honouring Chriſt. Confidering
what Chriſt has done and ſuffered for us, we are very ungrateful, if we
think any ſervice too hard to do, or too mean to ſtoop to, whereby he
may really be glorified. -
Lazarus did not retire into a wilder- |
She had a pound of
Chriſt anointed by Mary.
| 3. A believing love ; there was faith working by this love, faith in-
Jeſus as the Meſfiab, the Chriſt, the Anointed, who, being both Prieſt.
and King, was anointed as Aaron and David were: Note, God's 4noint-
ed ſhould be our Anointed. Has God poured on him the oil of gladneſs
above his fellows 2 Let us power on him the ointment of our belt affec-
tions above all competitors. By conſenting to Chriſt as our King, we
muſt comply with God’s deſigns appointing him our Head, whom he has:
appointed, Hoſ. 1. 11. , - . . . .
The filling of the houſe with the pleaſant odour of the ointment may in:
timate to us, (1.) That thoſe who entertain Chriſt in their hearts and,
houſes, bring a ſweet odour into , them ; Chriſt’s preſence brings,
with it an ointment and perfume which rejoice the heart. (2.) Honours.
done to Chriſt are comforts to all his friends and followers; they are to
God and good men an offering of a ſweet ſmelling ſavour.
IV. Judas’ diſlike of Mary’s compliment, or token of her reſpect to
Chriſt, v. 4, 5. where obſerve, - -
1. The perſon that carped at it, was, Judas, one of his diſciples ; not
one of their nature, but only one of their number. It is poſſible for
the worſt of men to lurk under the diſguiſe of the beſt profeſſion ; and
there are many who pretend to ſtand in relation to Chriſt, who really
have no kindneſs for him. Judas was an apoſtle, a preacher of the goſ-
pel, and yet one that diſcouraged and checked this inſtance of pious af-
fe&tion and devotion. Note, It is ſad to ſee the life of religion and
holy zeal frowned upon and diſcountenanced by ſuch as are obliged by
their office to affiſt and encourage it. But this was he that ſhould betray.
Christ. Note, Coldneſs of love to Chriſt, and a ſecret contempt of fe-
rious piety, when they appear in profeſſors of religion, are ſad pre-
ſages of a final apoſtaſy. Hypocrites, by leſſer inſtance, of worldli-
neſs, diſcover themſelves to be ready for a cloſure with greater tempta-
tºl On S. * * -
2. The pretence with which he diſcovered his diſlike : (v. 5.) “ Why
was not this ointment, ſince it was deſigned for a pious uſe, ſold for three
hundred pence,” (which is 81. 10s. of our money,) “and given to the
poor P” Here is, (1.) A foul iniquily, gilded over with a ſpacious and
plauſible pretence, for Satan transforms himſelf into an angel of light.
(2.) Here is worldly wiſdom paſſing cenſure upon pious zeal, as guilty
of imprudence and miſmanagement. Thoſe who value themſelves upon
their ſecular policy, and undervalue others for their ſerious piety, have more
in them of the ſpirit of Judas than they would be thought to have.
(3.) Here is charity to the poor made a colour for oppoſing a piece of
piety to Chriſt, and ſecretly made a cloak for covetouſneſs. Many ex-
cuſe themſelves from laying out in charity, under pretence of laying up.
for charity ; whereas if the clouds be full of rain, they will empty them-
Jelves. Judas aſked, Why was it not given to the poor P To which it is:
eaſy to anſwer, Becauſe it was better beſtowed upon the Lord Jeſus.
Note, We muſt not conclude that thoſe do no acceptable piece of ſervice.
who do not do it in our way, and juſt as we would have them ; as if every
thing muſt be adjudged imprudent and unfit, which does not take its
meaſures from us and our ſentiments. Proud men think all ill-adviſed.
who do not adviſe with them. . .
3. The detection and diſcovery of Judas’ hypocriſy herein, v. 6.
Here is the evangeliſt’s remark upon it, by the dire&tion of him who,
ſearches the heart. This he ſaid, not that he cared for the poor, as he pre-
tended, but becauſe he was a thief, and had the bag. -
(1.) It did not come from a principle of charity: not that he cared for.
the poor. He had no compaſſion toward them, no concern for them ;.
what were the poor to him any further than he might ſerve his own ends,
by being overſeer of the poor 2. Thus ſome warmly contend for the .
power of the church, as others for its purity, when perhaps it may be
ſaid, Not that they care for the church ; it is all one to them whether
its true intergſt fink or ſwim, but, under the pretence of this, they are
advancing themſelves. Simeon and Levi pretended zeal for circumciſion,
not that they cared for the zeal of the covenant, any more than Jehu for
the Lord of hoſts, when he ſaid, Come ſee my zeal. - r -
2. It did come from a principle of covetouſneſs. The truth of the mat-
ter was, this ointment being deſigned for his Maſter, he would rather
have had it in money, to be put in the common ſtock which he was in-
truſted with, and then he knew what to do with it. Obſerve, -
(1.) Judas was treaſurer of Chriſt’s houſehold, whence ſome think he
was called Iſcariot, the bag-bearer.
[1..] See what estate Jeſus and his diſciples had to live upon ; it was
but little ; they had neither farms nor merchandiſe, neither barns, nor
ſtore-houſes, only a bag ; or, as ſome think, the word ſignifies a bow, or

coffer, wherein they kept juſt enough for their ſubſiſtence, giving the
ST. JOHN, XII.
Chriſt anointed by Mary.
overplus, if any were, to the poor ; this they carried about with them,
wherever they went ; Omnia maa mecum porto—I carry all my property
about me. This bag was ſupplied by the contributions of good people,
and the Maſter and his diſciples had all in common let this leſſen our
eſteem of worldly, wealth, and deaden us to the punétilios of ſtate and
ceremony, and reconcile us to a mean and deſpicable way of living, if
that be our lot ; that it was our Maſter's lot; for our ſakes he became
Q07", -
A2 [2.] See who was the steward of the little they had ; It was Judas,
he was purſe-bearer. It was his office to receive and pay, and we do not
find that he gave any account what markets he made. He was ap-
pointed to this office, either, First, Becauſe he was the leaſt and loweſt
of all the diſciples; it was not Peter or John that was made ſteward,
(though it was a place of truſt and profit,) but Judas the meaneſt of
them. Note, Secular employments, as they are a diverſion, ſo they are
a diminution, to a miniſter of the goſpel; ſee 1 Cor. 6, 4. The prime
miniſters of ſtate in Chriſt’s kingdom refuſed to be concerned in the re-
venue, Aéts 6. 2. Secondly, Becauſe he was deſirous of the place. He
loved in his heart to be fingering money, and therefore had the money-
bag committed to him, either, 1. As a kindneſs, to pleaſe him, and thereby
oblige him to be true to his Maſter. Subjećts are ſometimes diſaffected
to the government, becauſe diſappointed of their preferment; but Judas
has no cauſe to complain of that ; the bag he choſe, and the bag he had.
Or, (2.) In judgment upon him, to puniſh him for his ſecret wickedneſs;
that was put into his hands, which would be a ſnare and trap to him.
Note, Strong inclinations to fin within, are often juſtly puniſhed with
ſtrong temptations to fin without. We have little reaſon to be fond of
the bag, or proud of it, for at the beſt we are but ſtewards of it; and it
was Judas, one of an ill chara&er, and born to be hanged, (pardon the
expreſſion,) that was ſteward of the bag; the proſperity of fools deſtroys
them. - - -
(2.) Being truſted with the bag, he was a thief, he had a thieviſh
diſpoſition. The reigning love of money is heart-theft, as much as anger
and revenge are heart-murder. Or, perhaps, he had been really guilty
of embezzeling his Maſter’s ſtores, and converting that to his own uſe, .
which was given to the public flock. And ſome conječture, that he
was now contriving to fill his pockets, and then run away and leave his
Maſter, having heard him ſpeak ſo much of troubles approaching, which
he could by no means reconcile himſelf to. Note, They to whom the
management and diſpoſal of public money is committed, have need to be
governed by ſteady principles of juſtice and honeſty, that no blot cleave
to their hands; for though ſome make a jeſt of cheating the government,
|
or the church, or the country, if cheating be thieving, and communities
being more confiderable than particular perſons, if robbing of them be
the greater fin, the guilt of theft and the portion of thieves will be found
no jeſting matter, Judas, who had betrayed his truſt, ſoon after be-
trayed his Maſter. -
V. Chriſt’s juſtification of what Mary did ; (v. 7, 8.) Let her alone.
Hereby he intimated, 1. His acceptance of her kindneſs. Though he
was perfeótly mortified to all the delights of ſenſe, yet as it was a token
of her good-will, he fignified himſelf well-pleaſed with it. 2. His care
that ſhe ſhould not be moleſted in it ; Pardon her, ſo it may be read;
“excuſe her this once, if it be an error, it is an error of her love.”
Note, Chriſt would not have them cenſured or diſcouraged, who fincerely
defign to pleaſe him, though in their honeſt endeavours there be not all
the diſcretion that may be, Rom. 14. 3. Though we would not do as
they do, yet let them alone. For Mary’s juſtification,
(1.) Chriſt puts a favourable conſtruction upon what ſhe did, which
they that condemned it were not aware of ; , Againſt the day of my bury- |
y 9 Ö 3/ 3/ y
ing she has kept this. Or, She has reſerved this for the day of my embalm-
ing ; ſo Dr. Hammond. “You do not grudge the ointment uſed for
the embalming of your dead friends, nor ſay that it ſhould be ſold, and
given to the poor. Now this anointing either was ſo intended, or at leaſt
may be ſo interpreted ; for the day of my burying is now at hand, and
ſhe has anointed a body that is already as good as dead.” Note, [1..]
Our Lord Jeſus thought much and often of his own death and burial;
it would be good for us to do ſo too. [2.] Providence does often ſo
open a door of opportunity to good chriſtians, and the Spirit of grace
does ſo open their hearts, that the expreſſions of their pious zeal prove
to be more ſegſonable, and more beautiful, than any forefight of their own
could make them. [3.] The grace of Chriſt puts kind comments upon
the pious words and ačtions of good people, and not only makes the beſt
of what is amiſs, but makes the moſt of what is good .
. (2.) - He gives 3. ſufficient anſwer to Judas’ obječtion, 9.8.
Vol. IV. No. 88,
[1..] It
is ſo ordered in the kingdom of Providence, that the poor we have always
with us, ſome or other that are proper objećts of charity; (Deut. 15.
11.) ſuch there will be as long as there are in this lapſed ſtate of man-
kind ſo much folly and ſo much afflićtion. [2.] It is ſo ordered in the
kingdom of grace, that the church ſhould not always have the bodily
preſence of Jeſus Chriſt ; “ Me ye have not always, but only now for a
little time.” Note, We need wiſdom, when two duties come in compe-
| been.
| tition, to know which to give the preference to, which muſt be deter-
mined by the circumſtances. Opportunities are to be improved, and thoſe
| opportunities firſt and moſt vigorouſly, which are likely to be of the
ſhorteſt continuance, and which we ſee moſt ſpeedily haſtening away.
That good duty which may be done at any time, ought to give way to
that which cannot be done but just now. - -
VI. The public notice which was taken of our Lord Jeſus here at
this ſupper in Bethany; (v. 9.) “ Much people of the Jews knew that
he was there,” for he was the talk of the town, and they came flocking
thither ; the more becauſe he had lately abſconded, and now broke out
as the ſun from behind a dark cloud.
1. They came to ſee Jeſus, whoſe name was very much greatened, and
made confiderable by the late miracle he had wrought in raiſing Lazarus.
They came, not to hear him, but to gratify their curioſity with a fight of
him here at Bethany, fearing he would not appear publicly as he uſed to
do this paſſover. They came, not to ſeize him, or inform againſt him,
though the government had proſecuted him to an outlawry, but to ſee
him, and ſhew him reſpect. Note, There are ſome in whoſe affections
Chriſt will have an intereſt in ſpite of all the attempts of his enemies to
miſrepreſent him. It being known where Chriſt was, multitudes came
to him. Note, Where the king is, there is the court; where Chriſt is,
there will the gathering of the people be, Luke 17.37. -
2. They came to ſee Lazarus and Chriſt together, which was a very
inviting fight. Some came for the confirmation of their faith in Chriſt,
to have the ſtory perhaps from Lazarus’ own mouth. Others came only
for the gratifying of their curioſity, that they might ſay they had ſeen a
man who had been dead and buried, and yet lived again ; ſo that Laza-
rus ſerved for a shew, theſe holy-days, to thoſe, who, like the Athenians,
ſpent their time in telling and hearing new things. Perhaps ſome came
to put curious queſtions to Lazarus about the ſtate of the dead, to aſk
what news from the other world ; we ourſelves have ſometimes ſaid, it
may be, We would have gone a great way for one hour’s diſcourſe with
Lazarus. But if any came on this errand, it is probable that Lazarus
was filent, and gave them no account of his voyage ; however, the ſcrip-
ture is filent, and gives us no account of it ; and we muſt not covet to
be wiſe above what is written. But our Lord Jeſus was preſent, who
was a much fitter Perſon for them to apply to than Lazarus ; for if we
hear mot Moſes and the prophets, Chriſt and the apoſtles, if we heed not
what they tell us concerning another world, neither ſhould we be per-
ſuaded though Lazarus roſe from the dead. We have a more ſure word
of prophecy. - -
VII. The indignation of the chief prieſts at the growing intereſt of
our Lord Jeſus, and their plot to cruſh it ; (v. 10, 11.) They conſulted
(or decreed) how they might put Lazarus alſo to death, becauſe that by
reaſon of him, (of what was done to him, not of any thing he ſaid or
did,) ºf many of the Jews went away, and believed on Jeſus.” Here
obſerve, -
1. How vain and unſucceſsful their attempts againſt Chriſt had hitherto
They had done all they could to alienate the people from him,
and evaſperate them againſt him, and yet many of the Jews, their neigh-
bours, their creatures, their admirers, were ſo overcome by the convinc-
ing evidence of Chriſt’s miracles, that they went away from the intereſt
and party of the prieſts; went off from obedience to their tyranny, and
believed on Jeſús. And it was by reaſon of Lazarus ; his reſurre&tion
put hfe into their faith, and convinced them that this Jeſus was undoubt-
edly the Meſfiah, and had life in himſelf, and power to give life. This
miracle confirmed them in the belief of his other miracles which they
had heard he wrought in Galilee: what was impoffible to him that
could raiſe the dead 2
2. How abſurd and unreaſonable this day’s vote was—that Lazarus
muſt be put to death. This is an inſtance of the moſt brutiſh rage that
could be; they were like a wild bull in a net, full of fury, and laying
about them without any confideration. It was a fign that they neither
feared God, nor regarded man. For, .
(1.) If they had feared God, they would not have done ſuch an act of
defiance to him. God will have Lazarus to live by miracle, and they
will have him to die by malice. They cry, Away with ſuch a fºllow, it is
- 7 X -
ST, JOHN, XII.
not fit he should live 3 when God had ſo lately ſent him back to the
earth, declaring it highly fit he ſhould live; what was this but walking con-
trary to God? They would put Lazarus to death, and challenge almighty
power to raiſe him again, as if they could contend with God, and try
titles with the King of kings. Who has the keys of death and the grave,
he or they “O caeca malitial Chriſtus qui ſuſcitare potuit mortuum,
non poſſit occifum—Blind malice, to ſuppoſe that Chriſt, who could raiſe
one that had died a natural death, could not raiſe one that had been
ſlain l’ Aug. in loc. Lazarus is fingled out to be the obječt of their ſpe-
cial hatred, becauſe God has diſtinguiſhed him by the tokens of his pecu-
liar love, as if they had made a league offenſive and defenſive with death
and hell, and reſolved to be ſevere upon all deſerters. One would think
that they ſhould rather have conſulted how they might have joined in
friendſhip with Lazarus and his family, and by their meditations have re-
conciled themſelves to this Jeſus whom they had perſecuted; but the
God of this world had blinded their minds. - -
(2.) If they had regarded man, they would not have done ſuch an act
of injuſtice to Lazarus, an innocent man, to whoſe charge they could not
pretend to lay any crime. What bands are ſtrong enough to hold thoſe
who can ſo eaſily break through the moſt ſacred ties of common juſtice, |
and violate the maxims which even nature itſelf teaches But the ſupport
of their own tyranny and ſuperſtition was thought ſufficient, as in the
church of Rome, not only to juſtify, but to conſecrate the greateſt vil-
lanies, and make them meritorious.
12. On the next day, much people that were come to
the feaſt, when they heard that Jeſus was coming to Jeru-
ſalem, 13. Took branches of palm-trees, and went forth
to meet him, and cried, Hoſanna, bleſſed is the King of
lſrael that cometh in the name of the Lord. 14. And
Jeſus, when he had found a young aſs, ſat thereon ; as it is
written, 15. Fear not, daughter of Sion : behold, thy King
cometh, ſitting on an aſs’s colt. 16. Theſe things under-
ſtood not his diſciples at the firſt : but when Jeſus was glo-
rified, then remembered they that theſe things were writ-
ten of him, and that they had done theſe things unto him.
17. The people therefore that was with him, when he call-
ed Lazarus out of his grave, and raiſed him from the dead,
bare record. 18. For this cauſe the people alſo met him,
for that they heard that he had done this miracle. 19. The
Phariſees therefore ſaid among themſelves, Perceive ye
how ye prevail nothing : Behold, the world is gone after
him. - - - ,
This ſtory of Chriſt’s riding in triumph to Jeruſalem is recorded by
all the evangeliſts, as worthy of ſpecial remark; and in it we may obſerve,
I. The reſpect that were paid to our Lord Jeſus by the common peo-
ple, v. 12, 13. where we are told, • . -
1. Who they were that paid him theſe reſpects; much people, oxxos
wroxvs—a great crowd of thoſe that came up to the feaſt ; not the inhabit-
|
ants of Jeruſalem, but the country people that came from remote parts
to worſhip at the feaſt ; the nearer the temple of the Lord, the further
from the Lord of the temple. They were ſuch as came up to the feast.
(1.) Perhaps they had been Chriſt’s hearers in the country, and great
admirers of him there, and therefore were forward to teſtify their reſpects
to him at Jeruſalem, where they knew he had many enemies.
Thoſe that have a true value and veneration for Chriſt, will neither be
aſhamed nor afraid to own him before men, in any inſtance whereby they
may do him honour.
that came up to the feaſt ſome time before, to purify themſelves, that
were more inclined to religion than their neighbours, and thoſe were they
that were ſo forward to honour Chriſt. Note, The more regard men
have to God and religion in general, the better diſpoſed they will be to
entertain Chriſt and his religion, which is not destructive, but perfective
of all previous diſcoveries and inſtitutions. They were not the rulers,
or the great men, that went out to meet Chriſt, but the commonalty;
, ſome would have called them a mob, a rabble; but Chriſt has choſen the
weak and fooliſh things, (I Cor. 1, 27.) and is honoured more by the
multitude, than by the magnificence, of his followers; for he values men
by their ſouls, not their names and titles of honour.
Note,
(2.) Perhaps they were thoſe more devout Jews
º
;
|
|
!
|
they cried, God ſave King Solomon, 1 Kings 1. 39.
| they prayed for three things.
Chriſt's Entrance into Jeruſalem.
2. On what occaſion they did it; “They heard that Jeſus was
coming to Jeruſalem.” They had inquired for him, (ch. 11. 55, 56.)
Will he not come up to the feaſt 2 And now they hear he is coming; for
none that ſeek Chriſt, ſeek in vain. Now when they heard he was coming,
they beſtirred themſelves, to give him an agreeable reception. Note,
Tidings of the approach of Chriſt and his kingdom ſhould awaken us to
confider what is the work of the day, that it may be dome in the day.
Iſrael muſt prepare to meet their God, (Amos 4. 12.) and the virgins
to meet the bridegroom. -
3. In what way they expreſſed their reſpects; they had not the keys
of the city to preſent him, nor the ſword or mace to carry before him,
none of the city-muſic to compliment him with, but ſuch as they had
they gave him ; and even this deſpicable crowd was a faint reſemblance
of that glorious company which John ſaw, before the throne, and before
the Lamb, Rev. 7. 9, 10. Though theſe were not before the throne,
they were before the Lamb, the paſchal Lamb, who now, according to
the uſual ceremony, four days before the feaſt, was ſet apart to be ſacrificed
for us. There it is ſaid of that celeſtial choir,
(1.) That they had palms in their hands, and ſo, had theſe branches
of palm-trees. The palm-tree has ever been an emblem of vićtory and
triumph ; Cicero calls one that had won many prizes “plurimarum pal-
marum homo–a man of many palms.” Chriſt was now by his death to
conquer principalities and powers, and therefore it was fit that he ſhould
have the vićtor’s palm borne before him ; though he was but girding on
the harneſs, yet he could boaſt as though he had put it off. But this
was not all; the carrying of palm-branches was part of the ceremony of
the feaſt of tabernacles, (Lev. 23.40. Nehem. 8. 15.) and their uſing
of this expreſſion of joy in the welcome given to our Lord Jeſus, inti-
mates that all the feaſts pointed at his goſpel, had their accompliſhment
in it, and particularly that of the feaſt of tabernacles, Zech. 14, 16.
(2.) That they “cried with a loud voice, ſaying, ſalvation to our
God;” (Rev. 7, 10.) ſo did theſe here, they ſhouted before him as is
uſual in popular welcomes, “ Hoſanna, bleſſed is the King of Iſrael that
comes in the name of the Lord ;” and hoſanna ſignifies ſalvation. It is
fetched from Pſ. 118. 25, 26. See how well acquainted theſe common
people were with the ſcripture, and how pertinently they apply it to the
Meſfiah. High thoughts of Chriſt will be beſt expreſſed in ſcripture-
words. Now in their acclamations, &
[1..] They acknowledge our Lord Jeſus to be the King of Iſrael, that
comes in the name of the Lord. Though he went now in poverty and
diſgrace, yet, contrary to the notions their ſcribes had given them of the
Meſfiah, they own him to be a King, which ſpeaks both his dignity and
| honour, which we muſt adore ; and his dominion and power, which we
muſt ſubmit to. They own him to be, First, A rightful King, coming
in the name of the Lord, (Pſ. 2.6.) ſent of God, not only as a Prophet,
but as a King. Secondly, The promiſed and long expected King,
Meſfiah, the Prince, for he is King of Iſrael. According to the light
they had, they proclaimed him King of Iſrael in the ſtreets of Jeruſa-
lem ; and they themſelves being Iſraelites, hereby they avouched him for
their King.
[2.] They heartily wiſh well to his kingdom, that is the meaning of
hoſanna ; let the King of Iſrael proſper, as when Solomon was crowned,
In crying hoſanna
First, That his kingdom might come, in
the light and knowledge of it, and in the power and efficacy of it. God
ſpeed the goſpel-plough. Secondly, That it might conquer, and be vic-
torious over all oppoſition, Rev. 6. 2. Thirdly, That it might continue.
Hoſanna is, Let the King live for ever ; though his kingdom may be diſ-
turbed, let it never be deſtroyed, Pſ. 72. 17.
[3.] They bid him welcome into Jeruſalem; “Welcome is he that
cometh; we are heartily glad to ſee him; come in, thou bleſſed of the
Lord ; and well may we attend him with our bleſſings, who meets us with
his.” This welcome is like that, (Pſ. 24, 7, 9.) Lift up your heads,
O ye gates. Thus we muſt every one of us bid Chriſt welcome into our
hearts, that is, we muſt praiſe him, and be well pleaſed in him. As we
ſhould be highly pleaſed with the being and attributies of God, and his
relation to us, ſo we ſhould be with the perſon and offices of the Lord
Jeſus, and his mediation between us and God. Faith faith, Blºſſed is he
that comes. .
II. The poſture Chriſt put himſelf into for the receiving of the re-
ſpects that were paid him; (v. 14.) When he had found, or procured,
a young aſs, he ſat thereon ; it was but a poor ſort of figure he made, he
alone upon an aſs, and a crowd of people about him ſhouting Hoſanna.
1. This was much more of state than he uſed to take, he uſed to travel
* - - ST. JOHN, XII.
Chriſt's Entrance into Jeruſalem.
on foot, but now was mounted. Though his followers ſhould be willing
to take up with mean things, and not affect any thing that looks like
grandeur, yet it is allowed them to uſe the ſervice of the inferior crea-
tures, according as God in his providence gives particular poſſeſſion of
that over which, by his covenant with Noah and his ſons, he has given
to man a general dominion. - -
2. Yet it was much leſs of state than the great ones of the world
uſually take. If he would have made a public entry, according to the
ſtate of a man of high degree, he ſhould have rode in a chariot like that
of Solomon’s, (Cant. 3. 9, 10.) with pillars of ſilver, the bottom of gold,
and the covering of purple ; but if we judge according to the faſhion of
this world, to be introduced thus was rather a diſparagement than any ho-
nour to the King of Iſrael, for it ſeemed as if he would look great, and
kaew not how. His kingdom was not of this world, and therefore came
not with outward pomp. He was now humbling himſelf, but in his ex-
alted ſtate John ſees him in a viſion on a while horſe, with a bow, and a
C7'OUUž2, <
III. The fulfilling of the ſcripture in this, “As it is written, Fear
not, daughter of Sion,” v. 15. This is quoted from Zech. 9. 9. To
him bare all the prophets witneſs, and particularly to this concerning
him. -
1. It was foretold that Zion's King ſhould come, ſhould come thus,
Jötting on an aſs’s colt ; even this minute circumſtance was foretold, and
Chriſt took care it ſhould be punétually fulfilled. Note, (1.) Chriſt is
Zion's King; the holy hill of Zion was of old deſtined to be the metro-
polis or royal city of the Meſſiah. (2.) Zion's King does and will look
after her, and come to her; though for a ſhort time he retires, in due
time he returns. (3.) Though he comes but ſlowly, (an aſs is ſlow-
paced,) yet he comes ſurely, and with ſuch expreſſions of humility and
condeſcenſion as greatly encourage the addreſſes and expectations of his
loyal ſubječts. Humble ſupplicants may reach to ſpeak with him. If
this be a diſcouragement to Zion, that her King appears in no greater
ſtate or ſtrength, let her know that though he comes to her, riding on
an aſs’s colt, yet he goes forth againſt her enemies, riding on the heavens
jor her help, Deut. 33.26. w
2. The daughter of Zion is therefore called upon to behold her King,
to take notice of him and his approaches ; behold, and wonder, for he
comes with offſervation, though not with outward Shew, Cant. 3. 11.
Fear not. In the prophecy, Zion is bid to rejoice greatly, and to shout,
but here it is rendered, Fear not. Unbelieving fears are enemies to ſpiri-
tual joys; if they be cured, if they be conquered, joy will come of
courſe ; therefore Chriſt comes to his people, to ſilence their fears. If
the caſe be ſo, that we cannot reach to the exultations of joy, yet we
ſhould labour to get from under the oppreſſions of fear. Rejoice greatly,
at leaſt fear not. - -
IV. The remark made by the evangeliſt upon the diſciples’ underſtand-
ing of this; (v. 16.) They understood not at first why Chriſt did this,
and how the ſcripture was fulfilled; but when Jeſus was glorified, and
thereupon the Spirit poured out, then they remembered that theſe things
were written of him in the Old Teſtament, and that they and others had,
in purſuance thereof, done theſe things to him.
1. See here the imperfection of the diſciples now in their infant ſtate;
even they understood not theſe things at first 5 did not confider, when they
fetched him the aſs, and ſet him thereon, that they were performing the
ceremony of the inauguration of Zion’s King. Now obſerve, (1.) The
ſcripture is often fulfilled by the agency of thoſe who have not themſelves
an eye to the ſcripture, in what they do, Iſa. 45. 4. (2.) There are many
excellent things, both in the word and providence of God, which the diſ-
ciples themſelves do not at firſt underſtand; not at their firſt acquaint-
ance with the things of God, while they ſee men as trees walking ; not
at the firſt propoſal of the things to their view and confideration. That
which afterward is clear, at firſt was dark and doubtful.
becomes the diſciples of Chriſt, when they are grown up to maturity in
knowledge, frequently to refle&t upon the follies and weakneſſes of their
firſt beginning, that free grace may have the glory of their proficiency,
and they may have compaſſion on the ignorant. When I was a child, I
Jpake as a child. -
2. See here the improvement of the diſciples in their adult ſtate.
Though they had been children, they were not always ſo, but went on
to perfeótion. Obſerve,
(1.) When they underſtood it; when Jeſus was glorified; for, [1..]
Till then they did not rightly apprehend the nature of his kingdom, but
expected it to appear in external pomp and power, and therefore knew
not how to apply the ſcriptures which ſpake of it to ſo mean an appear-
f
(3.) It well |
ance-, Note: The right underſtanding of the ſpiritual nature of Chriſt's
kingdom, of its powers, glories, and vićtories, would prevent our miſinter-
preting and miſapplying of the ſcriptures that ſpeak of it. [2.j Till
then the Spirit was not poured out, who was to lead them into all truth.
Note: The diſciples of Chriſt are enabled to underſtand the ſcriptures by
the ſame Spirit that endited the ſcriptures. The Spirit of revelation is
to all the ſaints a Spirit of wiſdom, Eph. 1. 17, 18. “ -
(2.) How they underſtood it; they compared that prophecy with
the event, and put them together, that they might mutually receive light
from each other, and ſo they came to underſtand both. “ Then re-
membered they that theſe things were written of him” by the prophets,
conſonant to which they were done to him. Note, Such an admirable
harmony there is between the word and works of God, that the remem.
brance of what is written, will enable us to underſtand what is done ; and
the obſervation of what is done, will help us to underſtand what is written.
4 º'e have heard, ſo have we ſeen. The ſcripture is every day in the
fulfilling. f -
V: The reaſon, which induced the people to pay this reſpect to our
Lord Jeſus upon his coming into Jeruſalem, though the government was
ſo much ſet againſt him. It was becauſe of that illuſtrious miracle he
had lately wrought in raiſing Lazarus. g
1. See here what account, and what aſſurance, they had of this mi-
racle 3 no doubt, the city rang of it, the report of it was in all people’s
mouths. . But they who confidered it as a proof of Chriſt's miſſion, and
a ground of their faith in him, that they might be well ſatisfied of the
matter of fact, traced the report to thoſe who were eye-witneſſes of it,
that they might know the certainty of it by the utmoſt evidence the thing
was capable of ; The people therefore that ſtood by when he called Lază.
rus out of his grave, being found out and examined, bare record, v. 17.
They unanimouſly averred the thing to be true, beyond diſpute or
contradićtion, and were ready, if called to it, to depoſe it upon oath, for
ſo much is implied in the word 'Euaprues. Note The truth of Chriſt's
miracles was evidenced by inconteſtable proofs. It is probable that
thoſe who had ſeen this miracle, did not only affert it to thoſe who aſked
them, but publiſhed it unasked, that this might add to the triumphs of
this ſolemn day ; and Chriſt’s coming in now from Bethany where it was
done, would put them in mind of it. Note, They who wiſh well to
Chriſt's kingdom, ſhould be forward to proclaim what they know, that
may redound to his honour.
2. What improvement they made of it, and what influence it had
upon them 3 (v. 18.) For this cauſe, as much as any other, the people
net him. (I.) Some, out of curioſity, were defirous to ſee one that had
done ſuch a wonderful work. Many a good ſermon he had preached in
Jeruſalem, which drew not ſuch crowds after him as this one miracle did.
But, (2.) Others out of conſcience, ſtudied to do him honour, as one
ſent of God. This miracle was reſerved for one of the laſt, that it might
confirm thoſe which went before, and might gain him this honour juſt
before his ſufferings; Chriſt’s works were all not only well done (Mark
7. 37.) but well timed. -
VI. The indignation of the Phariſees at all this; ſome of them, pro-
bably, ſaw, and they all ſoon heard of, Chriſt’s public entry. The com-
mittee, appointed to find out expedients to cruſh him, thought they had
gained their point when he was retired into privacy, and that he would
ſoon be forgotten in Jeruſalem, but they now rage and fret when they
fee they imagined but a vain thing. -
1. They own that they had got no ground againſt him; it was plainly
to be perceived that they prevailed nothing. They could not, with all
their infinuations, alienate the people’s affections from him, nor with
their menaces reſtrain them from ſhe wing their affection to him. Note,
They who oppoſe Chriſt, and fight againſt his kingdom, will be made to
perceive that they prevail nothing. God will accompliſh his own pur-
poſes, in ſpite of them, and the little efforts of their impotent malice.
Ye prevail nothing, ex wºxerts—ye profit nothing. Note, There is no-
thing got by oppoſing Chriſt. -
2. They own that he had got ground. The world is gone after him;
there is a vaſt crowd attending him, a world of people ; an hyperbole
common in moſt languages. Yet here, like Caiaphas, ere they were
aware, they propheſied that the world would go after him ; ſome of all
forts, ſome fiom all parts; nations ſhall be diſcipled. But to what in-
tent was this ſaid 2 (1.) Thus they eayreſs their own vexation at the
growth of his intereſt; their envy makes them fret. If the horn of the
righteous be exalted with honour, the wicked ſee it and are grieved, (Pſ.
112, 9, 10.) confidering how great theſe Phariſees were, and what abun-
| dance of reſpect was paid them, one would think they needed not grudge
*
- • ST, JOHN, XII,
Chriſt ſo inconſiderable a piece of honour as was now done him ; but
proud men would monopolize honour, and have none ſhare with them,
like Haman. (2.) Thus they excite themſelves, and one another, to a
more vigorous carrying on of the war againſt Chriſt. As if they ſhould
ſay, “ Dallying and delaying thus will never do. We muſt take ſome
other and more effectual courſe, to put a ſtop to this infe&tion ; it is
time to try our utmoſt ſkill and force before the grievance grows paſt
redreſs.” Thus the enemies of religion are made more reſolute and
aćtive by being baffled; and ſhall its friends be diſheartened with every diſ-
appointment, who know its cauſe is righteous, and will at laſt be victorious.
20. And there were certain Greeks among them, that
came up to worſhip at the feaſt: 21. The ſame came
therefore to Philip, which was of Bethſaida of Galilee, and |
deſired him, ſaying, Sir, we would ſee Jeſus. 22. Philip
cometh and telleth Andrew : and again, Andrew and
Philip told Jeſus. 23. And Jeſus anſwered them, ſaying,
The hour is come, that the Son of man ſhould be glori-
fied. - 24. Verily verily I ſay unto you, Except a corn of
wheat fall into the ground, and die, it abideth alone: but
if it die, it bringeth forth much fruit. 25. He that loveth
his life, ſhall loſe it: and he that hateth his life in this
world, ſhall keep it unto life eternal. 26. If any man ſerve
me, let him follow me; and where I am, there ſhail alſo
my ſervant be: if a.sy man ſerve me, him will my Father
honour. *
Honour is here done to Chriſt by certain Greeks that inquired for
him with reſpect. We are not told what day of Chriſt’s laſt week this
was, probably, not the ſame day he rode into Jeruſalem, (for that day
was taken up in public work,) but a day or two after.
I. We are told who they were that did this honour to our Lord Jeſus ;
certain Greeks among the people, who came up to worship at the feast,
v. 20. Some think they were Jews of the diſperſion, ſome of the twelve
tribes that were ſcattered among the Gentiles, and were called Greeks,
Helleniſt Jews; but others think they were Gentiles, thoſe whom they
called proſélytes of the gate, ſuch as the eunuch and Cornelius. Pure na-.
tural religion met with the beſt aſſiſtance among the Jews, and therefore
thoſe among the Gentiles, who were piouſly inclined, joined with them in
their ſolemn meetings, as far as was allowed them. There were devout
worſhippers of the true God, even among them that were ſtrangers to
the commonwealth of Iſrael. It was in the latter ages of the Jewiſh.
gºchurch, that there was this flocking of the Gentiles to the temple at Je-
...Sº.
ruſalem ; a happy preſage of the taking down of the partition-wall be-
tween Jews and Gentiles.
any oblation or ſacrifice from a Gentile, (which was done by Eleazar the
fon of Ananias, the High-Prieſt,) Joſephus faith, was one of thoſe
things that brought the Romans upon them, De Bello Jud. lib. 2. cap.
30. Though theſe Greeks, if uncircumciſed, were not admitted to eat
the paſſover, yet they came to worship at the feast. We muſt thankfully
uſe the privileges we have, though there may be others from which we
are ſhut out. -
II. What was the honour they did him; they defired to be acquainted
with him, v. 21. Being come to worſhip at the feaſt, they defired to
make the beſt uſe they could of their time, and therefore applied them-
ſelves to Philip, defiring that he would put them in a way to get ſome
perſonal converſe with the Lord Jeſus.
1. Having a defire to ſee Chriſt, they were induſtrious in the uſe of
proper means. They did not conclude it impoſſible, becauſe he was ſo
much crowded, to get to ſpeak with him, nor reſt in bare wiſhes, but re-
ſolved to try what could be done. Note, They that would have the
knowledge of Chriſt, muſt ſeek it.
2. They made their application to Philip, one of his diſciples. Some
think that they had acquaintance with him formerly, and that they lived
near Bethſaida in Galilee of the Gentiles; and then it teaches us that
we ſhould improve our acquaintance with good people, for our increaſe
in the knowledge of Chriſt. It is good to know thoſe who know, the
Lord. But if theſe Greeks had been near Galilee, it is probable that
they would have attended Chriſt there where he moſtly reſided ; there-
fore I think that they applied themſelves to him, only becauſe they ſaw
The forbidding of the prieſts to accept of
The Application of certain Greeks.
him a cloſe follower of Chriſt, and he was the firſt they could get to
ſpeak with. It was an inſtance of the veneration they had for Čhriſt,
that they made an intereſt with one of his diſciples for an opportunity to
converſe with him ; a fign that they looked upon him as ſome great one,
though he appeared mean. Thoſe that would ſee Jeſus by faith now that:
he is in heaven, muſt apply themſelves to his miniſters, whom he has ap-
pointed for this purpoſe, to guide poor fouls in their inquiries after him.
Paul muſt ſend for Ananias, and Cornelius for Peter. The bringing of
theſe Greeks to the knowledge of Chriſt by the means of Philip, fig-
nified the agency of the apoſtles, and the uſe made of their miniſtry in
the converſion of the Gentiles to the faith, and the diſcipling of the
nation S. * . . .
3. Their addreſs to Philip was in ſhort this, Sir, we would ſee Jeſus.
They gave him a title of reſpect, as one worthy of honour, becauſe he
was in relation to Chriſt. Their buſineſs is, they would ſee Jéſus ; not
only ſee his face, that they might be able to ſay, when they came home,
they had ſeen one that was ſo much talked of ; it is probable that they
had ſeen him when he appeared publicly ; but they would have ſome free
converſation with him, and be taught by him, which it was no eaſy thing
to find him at leiſure for, his hands were ſo full of public work. Now,
that they were come to worſhip at the feaſt, they would ſe Jeſus. Note,
In our attendance upon holy ordinances, and particularly the goſpel paſſ.
over, the great defire of our ſouls ſhould be to ſee Jeſus; to have our ,
acquaintance with him increaſed, our dependence on him encouraged,
our conformity to him carried on ; to ſee him as ours, to keep up com-
munion with him, and derive communications of grace from him : we
miſs of our end in coming if we do not ſee Jeſus. -
4. Here is the report which Philip made of this to his Maſter, v. 22.
He tells Andrew, who was of Bethſaida likewiſe; and was a ſeniorſellow
in the college of the apoſtles, cotemporary with Peter, and conſults him
what was to be done ; whether he thought the motion would be accept--
able or no, becauſe Chriſt had ſometimes ſaid that he was not ſent but to
the houſe of Iſrael. They agree that it muſt be made; but then he
would have Andrew go along with him, remembering the favourable ac-
ceptance Chriſt had promiſed them, in caſe “two of them ſhould agree
touching any thing they ſhould aſk,” Matth. 18. 19. Note, Chriſt's
miniſters ſhould be helpful to one another, and concur in helping fouls.
to Chriſt. Two are better than one. It ſhould ſeem that Andrew and
Philip brought this meſſage to Chriſt, when he was teaching in public,
. we read (v. 29.) of the people that ſtood by ; but he was ſeldom
alOI) Cº., - - . .
III. Chriſt’s acceptance of this honour done him, ſignified by what
he ſaid to the people hereupon, (v. 23, &c.) where he foretells both the
honour which he himſelf ſhould have in being followed, (v. 23, 24. ) and .
the honour which they ſhould have that followed him, v. 25, 26. This
was intended for the direction and encouragement of theſe Greeks, and
all others that deſired acquaintance with him. -
1. He foreſees that plentiful harveſt in the converſion of the Gentiles,
which this was as it were the firſt-fruits of, v. 23. Chriſt ſaid to thoſe
two diſciples, who ſpake a good word for thoſe Greeks, but doubted
whether they ſhould ſpeed or no, “ The hour is come, when the Son of
man ſhall be glorified,” by the acceſſion of the Gentiles to the church, .
and in order to that he muſt be reječted of the Jews. Obſerve, - -
(1.) The end deſigned hereby, and that is the glorifying of the Re--
deemer; “And is it ſo 3 Do the Gentiles begin to inquire after me 2:
Does the morning-ſtar appear to them; and that bleſſed day:/pring,
which knows its place and time too, does that begin to take hold ºf
the ends of the earth ** Then the hour is come for the gloryfying of
the Son of man.” This was no ſurpriſe to Chriſt, but a paradox to tfioſº
about him. Note, [1..] The calling, the effectual calling, of the Gen.
tiles into the church of God, greatly redounded to the glory of the Son.
of man. The multiplying of the redeemed, was the magnifying of the
Redeemer. [2.] There was a time, a ſet time, an hour, a certain hour,
for the glorifying of the Son of man, which did come at laſt, when
the days of his humiliation were numbered and finiſhed, and he
ſpeaks of the approach of it with exultation and triumph; The hour is .
CO7)?6°.
(2.) The ſtrange way in which this end was to be attained, and that
was by the death of Chriſt, intimated in that fimilitude; (v. 24.)
“ Perily verily I ſay unto you, you to whom I have ſpoken of my death
and ſufferings, that except a corn of wheat fall not only to, but into, the
ground, and die, and be buried and loſt, it abideth alone, and you never
fee any more of it ; but if it die according to the courſe of nature, (other.
wiſe it would be a miracle,) it bringeth forth much fruit ; God giving to
ST. JOHN, XII.
The Recompenſe of Chriſt's Servants.
every ſeed its own body.” Chriſt is this Corn of wheat, the moſt valu. |
able and uſeful grain. Now, here is,
[1..] The neceſſity of Chriſt’s humiliation intimated. He had never }
'been the living quickening Head and Root of the church, if he had not
deſcended from heaven to this accurſed earth, and aſcended from earth
to the accurſed tree, and ſo accompliſhed our redemption. He muſt
pour out his ſoul unto death, elſe he cannot divide a portion with the great,
Iſa. 53.12. He ſhall have a ſeed given him, but he muſt ſhed his blood,
to purchaſe them and puriſy them, muſt win them and wear them. It
was neceſſary likewiſe, as a qualification for that glory, which he was to
have by the acceſſion of multitudes to his church; for if he had not by
his ſufferings made ſatisfaction for fin, and ſo brought in an everlaſting
righteouſneſs, he had not been ſufficiently provided for the entertainment
of thoſe that ſhould come to him, and therefore muſt abide alone.
[2.] The advantage of Chriſt’s humiliation illuſtrated. He ſell to the
ground in his incarnation, ſeemed to be buried alive in this earth, ſo much
was his glory veiled ; but that was not all, he died, this immortal Seed
ſubmitted to the laws, of mortality, he lay in the grave like ſeed under
the clods; but as the feed comes up again green, and freſh, and flouriſh-
ing, and with a great increaſe, ſo one dying Chriſt gathered to himſelf
thouſands of living chriſtians, and he became their Root. The ſalvation
of ſouls hitherto, and henceforward to the end of time, is all owing to the
dying of this Corn of wheat. Hereby the Father and Son are glorified,
the church repleniſhed, the myſtical body kept up, and will at length be
completed ; and when time ſhall be no more, the Captain of our ſalvation,
bringing many ſons to glory by the virtue of his death, and being ſo made
perfeót by ſufferings, ſhall be celebrated for ever with the admiring praiſes
of ſaints and angels, Heb. 2, 10, 13. &
2. He foretells and promiſes an abundant recompenſe to them who
ſhould cordially embrace him and his goſpel and intereſt, and ſhould make
it appear that they do ſo by their faithfulneſs, in ſuffering for him, or in
Jérving him. -
(1.) In ſuffering for him, (v. 25.) He that loves his life better than
Chriſt, shall loſe it ; but he that hates his life in this world, and prefers
the favour of God and an intereſt in Chriſt before it, ſhall keep it unto
life eternal. This doćtrine Chriſt much infifted on, it being the great
deſign of his religion to wean us from this world, by ſetting before us
another world. - -
[1..] See here the fatal conſequence of an inordinate love of life;
many a man hugs himſelf to death, and loſes his life by over-loving it.
He that ſo loves his animal life, as to indulge his appetite, and make
“ proviſion for the fleſh, to fulfil the luſts thereof,” ſhall thereby ſhorten
his days, ſhall loſe the life he is ſo fond of, and another infinitely better.
He that is ſo much in love with the life of the body, and the ornaments
and delights of it, as, for fear of expoſing it or them, to deny Chriſt, he
ſhall loſe it, loſe a real happineſs in the other world, while he thinks to
fecure an imaginary one in this. Skin for ſkin a man may give for his life,
and make a good bargain, but he that gives his ſoul, his God, his heaven,
for it, buys life too dear, and is guilty of his folly, who ſold a birth-right
for a mºſs of pottage.
[2.] See alſo the bleſſed recompenſe of a holy contempt of life. He
that ſo hates the life of the body, as to venture that for the preſerving
of the life of his ſoul, ſhall find both, with unſpeakable advantage, in
eternal life. Note, Fift, It is required of the diſciples of Chriſt, that
they hate their life in this world; a life in this world ſuppoſes a life in the
other world, and this is hated when it is loved leſs than that. Our life
in this world includes all the enjoyments of our preſent ſtate, riches, ho-
nours, pleaſures, and long life in the poſſeſſion of them ; theſe we muſt
hate, that is, deſpiſe them as vain and inſufficient to make us happy, dread
the temptations that are in them, and cheerfully part with them whenever
they come in competition with the ſervice of Chriſt, (A&ts 20. 24.—21.
13. Rev. 12. 11. See here much of the power of godlineſs—that it
conquers the ſtrongeſt natural affections; and much of the mystery of
godlingſ—that it is the greateſt wiſdom, and yet makes men hate their
own lives. Secondly, Thoſe who, in love to Chriſt, hate their own lives
in this world, ſhall be abundantly recompenſed in the reſurre&tion of the
juſt. “ He that hateth his life, ſhall keep it ;” he puts it into the hands
of one that will keep it to life eternal, and reſtore it with as great an im-
provement as the heavenly life can make of the earthly one. -
(2.) In ſerving him ; (v. 26.) If any man profeſs to ſerve me, let him
follow me, as a ſervant his maſter ; and where I am, insi & 31&xov@ 8 subs
#52; ; there let my ſervant be, ſo ſome read it, as part ..?
let him be, to attend upon me; we read it is part of the promiſe, there
shall he be in happineſs, with me. . . And left this ſhould ſeem a ſmall
Vol. IV. No. 88. -
the duty, there
matter, he adds, “If any man ſerve me, him will my Father honour;”
and that is enough, more than enough. The Greeks defired to ſee
Jeſus ;. (v. 21.) but Chriſt lets them know that it was not enough to
ſee him, they muſt ſerve him. He did not come into the world, to be a
Shew for us to gaze at, but a King to be ruled by. And he ſaith this
for the encouragement of thoſe who inquired after him, to become his
ſervants. In taking ſervants it is uſual to fix both the work and the
wages; Chriſt does both here.
[1..] Here is the work which Chriſt expects from his ſervants; and it
is very eaſy and reaſonable, and ſuch as becomes them. -
First, Let them attend their Maſter’s motions; “If any man ſerve
me, let him follow me.” Chriſtians muſt follow Chriſt, follow his
methods and preſcriptions, do the things that he ſaith ; follow his example
and pattern, walk as he alſo walked; follow his condućt, by his providence
and Spirit. We muſt go whither he leads us, and in the way he leads
us; muſt follow the Lamb whitherſoever he goes before us. “If any
man ſerve me, if he put himſelf into that relation to me, let him apply
himſelf to the buſineſs of my ſervice, and be always ready at my call.”
Or, “If any man do indeed ſerve me, let him make an open and public
profeſſion of his relation to me, by following me, as the ſervant owns his
Maſter by following him in the ſtreets.” * - -
Secondly, Let them attend their Maſter’s repoſe ; “Where I am,
there let my ſervant be,” to wait upon me. Chriſt is where his church
is, in the aſſemblies of his ſaints, where his ordinances are adminiſtered ;
and there let his ſervants be, to preſent themſelves before him, and
receive inſtructions from him. Or, “Where I am to be in heaven,
whither I am now going, there let the thoughts and affe &tions of my
ſervants be, there let their converſation be, where Chriſt ſitteth,” Col.
3. 1, 2. - * *
[2.] Here are the wages which Chriſt promiſes to his ſervants; and
they are very rich and noble.
Firſt, They ſhall be happy with him; “Where I am, there ſhall alſo
my ſervant be.” To be with him, when he was here in poverty and diſ-
grace, would ſeem but poor preferment, and therefore, doubtleſs, he
means being with him in paradiſe, fitting with him at his table above, on
his throne there ; it is the happineſs of heaven to be with Chriſt there,
ch. 17. 24. Chriſt ſpeaks of heaven’s happineſs as if he were already in
it, Where I am ; becauſe he was ſure of it, and near to it, and it was
ſtill upon his heart, and in his eye. And the ſame joy and glory which
he thought recompenſe enough for all his ſervices and ſufferings, are pro-
poſed to his ſervants as the recompenſe of their’s. They that follow him
in the way, ſhall be with him in the end.
Secondly, They ſhall be honoured by his Father ; he will make them
amends for all their pains and loſs, by conferring an honour upon them,
ſuch as becomes a great God to give, but far beyond what ſuch worth-
leſs worms of the earth could expect to receive. The Rewarder is God”
himſelf, who takes the ſervices done to the Lord Jeſus as done to himſelf.
The reward is honour, true laſting honour, the higheſt honour; it is the
honour that comes from God. It is ſaid, (Prov. 27. 18.) “He that
waits on his maſter, (humbly and diligently,) ſhall be honoured.” Thoſe
that wait on Chriſt God will put honour upon, ſuch as will be taken
notice of another day, though now under a veil. They that ſerve Chriſt,
muſt humble themſelves, and are commonly vilified by the world, in
recompenſe of both which they ſhall be exalted in due time. Thus
far Chriſt’s diſcourſe has reference to thoſe Greeks who deſired to ſee
him, encouraging them to ſerve him ; what became of thoſe Greeks,
we are not told, but are willing to hope that they who thus aſked the
way to heaven, with their faces thitherward, found it, and walked.
ln it. . -
27. Now is my ſoul troubled; and what ſhall I ſay ?
Father, ſave me from this hour: but for this cauſe came
I unto this hour. 28. Father, glorify thy name. Then
came there a voice from heaven, ſaying, I have both glo-
rified it, and will glorify it again. , 29. The people there-
fore that ſtood by, and heard it, ſaid that it, thundered:
others ſaid, An angel ſpake to him. 30. Jeſus anſwered
and ſaid. This voice came not becauſe of me, but for
your ſakes. 31. Now is the judgment of this world:
now ſhall the prince of this world be caſt out, 32. And
I, if I be lifted up from the earth, will draw all men unto
me... 33. (This he ſaid, ſignifying what death he ſhould
* .. 7.Y
ST, JOHN, XII.
die.) 34. The people anſwered him, We have heard out
of the law, that Chriſt abideth for ever : and how ſayeſt
thou, The Son of man muſt be lifted up 2 Who is this
Son of man : 35. Then Jeſus ſaid unto them, Yet a little
while is the light with you : walk while ye have the light,
left darkneſs come upon you : for he that walketh in
darkneſs, knoweth not whither he goeth. 36. While ye
have light, believe in the light, that ye may be the chil-
dren of light. Theſe things ſpake Jeſus, and departed, and
did hide himſelf from them.
Honour is here done to Chriſt by his Father in a voice from heaven,
occaſioned by the following part of his diſcourſe, and which gave oc-
caſion to a further conference with the people. In theſe verſes, we
have, -
I. Chriſt’s addreſs to his Father, upon occaſion of the trouble which
ſeized his ſpirit at this time; (v. 27.) Now is my ſoul troubled. A ſtrange
word to come from Chriſt’s mouth, and at this time ſurpriſing, for it
comes in the midſt of divers pleaſing proſpects, in which, one would think,
he ſhould have ſaid, Now is my ſoul pleaſed. Note, Trouble of ſoul
fometimes follows after great enlargements of ſpirit.
mixture and change we muſt expect damps upon our joy, and the higheſt
degree of comfort to be the next degree to trouble. When Paul had
been in the third heavens, he had a thorn in the fleſh. Obſerve,
1. Chriſt’s dread of his approaching ſufferings; Now is my ſoul trou-
bled. Now the black and diſmal ſcene began, now were the firſt throes
of the travail of his foul, now his agony began, his ſoul began to be ex-
ceeding ſorrowful. Note, (1.) The ſin of our ſoul, was the trouble of
Christ’s ſoul, when he undertook to redeem and ſave us, and to make his
ſoul an offering for our fin. (2.) The trouble of his ſoul was defigned
to eaſe the trouble of our ſouls; for, after this, he ſaid to his diſciples,
(ch. 14.1.). “Let not your hearts be troubled; why ſhould yours be
troubled and mine too 2° Our Lord Jeſus went on cheerfully in his
work, in proſpect of the joy ſet before him, and yet ſubmitted to a trou-
ble of ſoul. Holy mourning is confiſtent with ſpiritual joy, and the way
to eternal joy. Chriſt was now troubled, now in ſorrow, now in fear, now
In this world of
for a ſeaſon ; , but it would not be ſo always, it would not be ſo long.
The ſame is the comfort of chriſtians in their troubles. They are but
Jor a moment, and will be turned into joy. -
2. The ſtrait be ſeems to be in, hereupon, intimated in thoſe words,
And what shall I ſay? This does not ſpeak him conſidting with any
other, as if he needed advice, but conſidering with himſelf what was fit
to be ſaid now. When our ſouls are troubled, we muſt take heed of
ſpeaking unadviſedly, but debate with ourſelves what we ſhall ſay. Chriſt
fpeaks like one at a loſs, as if what he ſhould chooſe he wot not. There
was a ſtruggle between the work he had taken upon him, which required
fufferings, and the nature he had taken upon him, which dreaded them ;
between theſe two he here pauſes with, What shall I ſay ” He looked,
and there was none to help, which put him to a ſtand. Calvin obſerves
this as a great inſtance of Chriſt’s humiliation, that he ſhould ſpeak thus
like one at a plunge. “Quo ſe magis exinanivit glorige Dominus, eo lu-
culentius habemus erga nos amoris ſpecimen—The more entirely the
Lord of glory emptied himſelf, the brighter is the proof of the love he
bare us.” Thus he was in all points tempted like as we are, to encourage
us, when we know not what to do, to have our eyes to him. -
2. His prayer to God in this ſtrait; Father, ſave me from this hour,
ex ras weas railos—out of this hour; praying, not ſo much that it might
not come, as that he might be brought through it. Save me from this
Hour ; this was the language of innocent nature, and its feelings poured
forth in prayer. Note, It is the duty and intereſt of troubled ſºuls to
have recourſe to God by faithful and fervent prayer, and in prayer to
eye him as a Father. Chriſt was voluntary in his ſufferings, and yet
prayed to be ſaved from them. Note, Prayer againſt a trouble may
very well conſiſt with patience under it, and ſubmiſſion to the will of
God in it. Obſerve, He calls his ſuffering this hour, meaning the ex-
pećed events of the time now at hand; hereby he intimates that the
time of his fuffering was, (1.) A ſet time, ſet to an hour, and he knew
it. It was ſaid twice before, that his hour was not yet come, but it was
now ſo near that he might ſay it was come. (2.) A short time; an
hour is ſoon over, ſo were Chriſt’s ſufferings, he could ſee through ãº
to the joy ſet before him.
4. His acquieſcence in his Father’s will, notwithſtanding. He pre-
The Divine Atteſtation to Chriſt,
ſently correóts himſelf, and, as it were, recalls what he had ſaid; But for
this cauſe came I to this hour. Innocent nature got the first word, but
divine wiſdom and love got the laſt. Note, They who would proceed
regularly, muſt go upon ſecond thoughts. The complainant ſpeaks first ;
but, if we would judge righteouſly, we muſt hear the other ſide. With
the ſecond thought he checked himſelf; For this cauſe came I to this
hour; he does not ſilence himſelf with this, that he $º not avoid it,
there was no remedy ; but ſatisfies himſelf with this, that he would not
avoid it, for it was purſuant to his own voluntary engagement, and was
to be the crown of his whole undertaking ; ſhould he now fly off, it
would fruſtrate all that had been done hitherto. Reference is here had
to the divine counſels concerning his ſufferings, by virtue of which, thus
it behoveth him to ſubmit and ſuffer. Note, This ſhould reconcile us to
the darkeſt hours of our lives, that we were all along deſigned for them ;
fee 1 Thefſ. 3. 3. i - . . " •
5. His regard for his Father's honour herein. Upon the withdraw.
ing of his former petition, he preſents another, which he will abide by ;
Father, glorify thy name ; to the ſame purport with, Father, thy will be
done, for God’s will is for his own glory. This ſpeaks more than barely
a ſubmiſſion to the will of God, it is a conſecration of hisJifferings to the
glory of God. It was a mediatorial word, and was ſpoken by him as
our Surety, who had undertaken to ſatisfy divine juſtice for our fin.
The wrong which by fin we have done to God, is in his glory, his decla.
rative glory; for in nothing elſe are we capable of doing him injury.
We were never able to make him ſatisfaction for this wrong done him,
nor any creature for us; nothing therefore remained, but that God
ſhould get him honour upon us in our utter ruin. Here therefore our
Lord Jeſus interpoſed, undertook to ſatisfy God’s injured honour, and he
did it by his humiliation ; he denied himſelf in, and diveſted himſelf of,
the honours due to the Son of God incarnate, and ſubmitted to the
greateſt reproach. Now here he makes a tender of this ſatisfaction as
an equivalent ; “Father, glorify thy name ; let thy juſtice be honoured
upon the Sacrifice, not upon the finner ; let the debt be levied upon me,
I am ſolvent, the principal is not ;” thus he restored that which he took
not away. -
II. The Father’s anſwer to this addreſs;
does ſtill.
Obſerve,
1. How this anſwer was given—by a voice from heaven.
for he heard him always, and
The Jews
| ſpeak much of a Bath-kól—the daughter of a voice, as one of thoſe divers
| manners by which God in time paſt ſpake to the prophets; but we do .
not find any inſtance of his ſpeaking thus to any but to our Lord Jeſus;
it was an honour reſerved for him; (Matth, 3. 17.-17. 5.) and here,
probably, this audible voice was introduced by ſome viſible appearance,
either of light or darkneſs, for both have been uſed as vehicles of the di-
vine glory. - - . . . . -
2. What the anſwer was—it was an expreſs return to that petition,
|“Father, glorify thy name, I have glorified it already, and I will glorify
it yet again.” When we pray as we are taught, Our Father, hallowed
be thy name, this is a comfort to us, that it is an anſwered prayer; an-
ſwered to Chriſt here, and in him, to all true believers. (1.) The name
of God had been glorified in the life of Christ, in his doćtrine and mira.
cles, and all the examples he gave of holineſs and goodneſs. (2.) It
should be further glorified in the death and ſufferings of Chriſt; his wiſ.
dom and power, his juſtice and holineſs, his truth and goodneſs, were
greatly glorified ; the demands of a broken law were fully anſwered, the
affront done to God’s government ſatisfied for, and God accepted the
ſatisfaction, and declared himſelf well pleaſed. What God has done for
the glorifying of his own name, is an encouragement to us to expect what
he will yet further do. He that has ſecured the intereſts of his own
glory, will ſtill.
III. The opinion of the ſtanders-by concerning this voice, v. 29. We
may hope there were ſome among them, whoſe minds were ſo well pre-
pared to receive a divine revelation, that they underſtood what was ſaid,
and they bare record of it. But notice is here taken of the perverſe ſug-
geſtion of the multitude ; ſome of them ſaid that it thundered, others,
who took notice that there was plainly an articulate intelligible voice,
ſaid that certainly an angel ſpake to him. . Now this ſhews, 1. That it
was a real thing, even in the judgment of thoſe that were not at all well
affected to him. .2. That they were loath to admit ſo plain a proof of
Chriſt’s divine miſfion. They would rather ſay that it was this, or that,
or any thing, than that God ſpake to him in anſwer to his prayer; and
yet, if it thundered with articulate ſounds, (as Rev. 10. 3, 4.) was not
that God’s voice : Or, if angels ſpake to him, are not they God’s meſ.
ST. JOHN, xii.
Chriſt’s Diſcourſe with the People.
ſengers ? But thus “God ſpeaks once, yea twice, and man perceives
it not.” - . . . . . • '
IV. The account which our Saviour himſelf gives of this voice.
1. Why it was ſent ; (v. 30.) “It came not becauſe of me, not merely
for my encouragement and ſatisfaction,” (then it might have been whiſ.
pered in his ear privately,) but for your ſilkes.” (I.) “That all you
who heard it, may believe that the Father hath ſent me.” What is ſaid
from heaven, concerning our Lord Jeſus, and the glorifying of the Fa-
ther in him, is ſaid for our ſakes, that we might be brought to ſubmit to
him, and reſt upon him. (2.) “That you my diſciples, who are to fol-
How me in ſufferings, may therein be comforted with the ſame comforts
that carry me on.” Let this encourage them to part with life itſelf for
his ſake, if they were called to it, that it ſhould redound to the honour
of God.' Note, The promiſes and ſupports granted to our Lord Jeſus
in his ſufferings, were intended for our ſakes. “ For our ſakes he ſanéti-
fied himſelf, and comforted himſelf.” -
2. What was the meaning of it.
lºnew his voice, and what was the meaning of it; and two things God
intended, when he ſaid that he would glorify his own name. a
(1.) That by the death of Chriſt Satan should be conquered ; (v. 31.)
Now is the judgment. He ſpeaks with a divine exultation and triumph.
“Now the year of my redeemed is come, and the time prefixed for the
breaking of the ſerpent’s head, and giving a total rent to the powers
of darkneſs; now for that glorious achievement ; now, now, that great
work is to be done, which has been ſo long thought of in the divine
counſels, ſo long talked of in the written word, which has been ſo
much the hope of ſaints, and the dread of devils.” The matter of the
triumph is, - w
[1] That now is the judgment of the world; ºpia is ; take it as a phy-
fical term ; “ Now is the criſis of this world.”
world is now upon the turning point, this is the critical day upon which
the trembling ſcale will turn for life or death, to all mankind; all that
are not recovered by this, will be left helpleſs and hopeleſs. Or, rather,
it is law term, as we take it ; “Now judgment is entered, in order to
the taking out of execution againſt the prince of this world.” Note,
The death of Chriſt was the judgment of this world. First, It is a judg-
ment of diſcovery and distinction—judicium diſcretionis; ſo Auſtin. Now
is the trial of this world, for men ſhall have their charaćter according as
the croſs of Chriſt is to them ; to ſome it is foolishneſs and a stumbling-
block, to others it is the wiſdom and power of God; of which there was
a figure in the two thieves that were crucifted with him. By this men
are judged what they think of the death of Chriſt. Secondly, It is a
judgment of favour and alſolution to the choſen ones that are in the
world. Chriſt upon the croſs interpoſed between a righteous God and
a guilty world as a Sacrifice for fin and a Surety for finners, ſo that
when he was judged, and iniquity laid upon him, and he was wounded for
our tranſgreſſions, it was as it were the judgment of this world, for an ever-
laſting righteouſneſs was thereby brought in, not for Jews only, but the
whole world, 1 John 2. 1, 2. Dan. 9. 24. Thirdly, It is a judgment
of condemnation given againſt the powers of darkneſs ; ſee ch. 16. 11.
Judgment is put for vindication and deliverance, the afferting of an in-
waded right. At the death of Chriſt there was a famous trial between
Chriſt and Satan, the ſerpent and the promiſed ſeed; the trial was for the
world, and the lordſhip of it ; the Devil had long borne ſway among the
children of men, time out of mind; he now pleads preſcription, grounding
his claim alſo upon the forfeiture incurred by fin. . We find him willing
to have come to a compoſition; (Luke 4. 6, 7.) he would have given
the kingdoms of this world to Chriſt, provided he would hold them by,
from, and under, him ; but Chriſt would try it out with him ; by dying
he takes off the forfeiture to divine juſtice, and them fairly diſputes the
title, and recovers it in the court of heaven. Satan’s dominion is declared
to be an uſurpation, and the world adjudged to the Lord Jeſus as his
right, Pſ. 2. 6, 8. The judgment of this world is, that it belongs to
Chriſt, and not to Satan ; to Christ therefore let us all atturn tenants.
[2.] That now is the prince of this world cast out. -
First, It is the Devil that is here called the prince of this world, becauſe
he rules over the men of the world by the things of the world ; he is the
ruler of the darkneſs of this world, that is, of this dark world, of thoſe in
it that walk in darkneſs, 2 Cor. 4. 4. Eph. 6. 12.
Secondly, He is ſaid to be cast out, to be now-caſt out ; for, whatever
had been done hitherto toward the weakening of the Devil’s kingdom,
was done in the virtue of a Chriſt to come, and therefore it is ſaid to be
done now. Chriſt, reconciling the world to God by the merit of his
He that lay in the Father’s boſom,
The ſick and diſeaſed |
death, broke the power of death, and caſt out Satan as a destroyer; Chriſt,
reducing the world to God by the doćtrine of his croſs, broke the power
Qſſºn, and caſt out Satan as a deceiver. The bruſing of his heel was the
breaking of the ſerpent’s head, Gen. 3. 15. When his oracles were
filenced, his temples forſaken, his idols famiſhed, and the kingdoms of
the world become Chriſt’s kingdoms, then was the prince of the world
cast out, as appears by comparing this with John’s viſion, (Rev. 12. 8... .
11.) where it is ſaid to be done by the blood of the Lamb. Chriſt's fre-
|quent caſting of devils out of the bodies of people, was an indication of
the great deſign of his whole undertaking. Obſerve, With what aſſur-
ance Chriſt here ſpeaks of the vićtory over Satan; it is as good as done,
and even when he yields to death, he triumphs over it.
(2.) That by the death of Chriſt ſouls shall be converted, and that
would be the caſting out of Satan; (v. 32.) “If I be lifted up from the
earth, I will draw all men unto me.” Where obſerve two things,
[1..] The great defign of our Lord Jeſus, which was to draw all men
to him, not the Jews only who had been long in profeſſion a people near
to God, but the Gentiles alſo, who had been afar off; for he was to be
the Déſire of all nations, (Hag. 2. 7.) and to him muſt the gathering
of the people be." That which his enemies dreaded, was, that the world
would go after him, and he would draw them to him, notwithſtanding
their oppoſition. Obſerve here how Chriſt himſelf is all in all in the con-
verſion of a ſoul. First, It is Chriſt that draws ; I will draw. It is
ſometimes aſcribed to the Father, (ch. 6.44.) but here to the Son, who
is the Arm of the Lord. He does not drive by force, but draw with the
cords of a man, (Hoſ. 11. 4. Jer, 31. 3.) draws as the loadſtone; the
ſoul is made willing, but it is in a day of power. Secondly, It is in
Chriſt that we are drawn; “I will draw them to me as the Centre of
their unity.” The ſoul that was at a diſtance from Chriſt, is brought .
into an acquintance with him, that was ſhy and diſtruſtful of him, is
brought to love him and truſt him ; drawn up to his terms, into his arms.
. was now going to heaven, and he would draw men’s hearts to him
thl ther.
..[2] The ſtrange method he took to accompliſh his deſign by being
lifted up from the earth. What he meant by that, to prevent miſtake,
we are told ; (v. 33.) This he ſpake, ſignifying by what death he ſhould
die, the death of the croſs, though they had defigned, and attempted to
Jºone him to death. He that was crucified, was firſt nailed to the croſs,
and then lifted up upon it. He was lifted up as a Spectacle to the world;
*iſted up between heaven and earth as unworthy of either; yet the word
here uſed fignified an honourable advancement, izy i po.03—If I be exalted;
he reckoned his ſufferings his honour. Whatever death we die, if we die
In Chriſt, we ſhall be lifted up out of this dungeon, this den of lions,
into the regions of light and love. We ſhould learn of our Maſter to
#. of dying with a holy pleaſantneſs, and to ſay, “We ſhall then be
ifted up.” - - .
Now Chriſt's drawing all men to him, followed his being lifted up from
the earth. Firſt, It followed after it in time. The great increaſe of the
church was after the death of Chriſt; while Chriſt lived, we read of
thouſands at a ſermon miraculouſly fed, but it was after his death that we
read of thouſands at a ſermon added to the church which ſhould be ſaved.
Iſrael began to multiply in Egypt after the death of Joſeph. Secondly,
It followed upon it as a bleſſed conſequence of it. Note, There is a
powerful virtue and efficacy in the death of Chriſt to draw ſouls to him.
The croſs of Chriſt, though to ſome a stumbling-stone, to others is a load-
stone. Some make it, an alluſion to the drawing of fiſh into a net; the
lifting up of Chriſt was as the ſpreading of the net; Matth. 13. 47, 48.)
or to the ſetting up of a ſtandard, which draw ſoldiers together ; or ra-
ther, it refers to the lifting up of the brazen ſerpent in the wilderneſs,
which drew all thoſe to it that were ſtung with fiery ſerpents, as ſoon as
ever it was known that it was lifted up, and there was healing virtue in
it. O ! what flocking was there to it ! So there was to Chriſt, when
ſalvation through him was preached to all Rations ; ſee ch. 3. 14, 15,
Perhaps it has ſome reference to the poſture in which Chriſt was cruci-
fied with his arms stretched out, to invite all to him, and embrace all that
come. They that put Chriſt to that ignominious death, thought there-
by to drive all men from him ; but the Levil was outſhot in his own bow.
Out of the eater came forth meat. - 3. *
V. The people’s exception againſt what he ſaid, and their cavil at it,
v. 34. Though they had heard the voice from heaven, and the gracious
words that proceeded out of his mouth, yet they objećt and pick quarrels
with him. Chriſt had called himſelf the Son of man, (v. 23.) which
they knew to be one of the titles of the Meſfiah, Dan. 7. 13. He'
had alſo ſaid, that the Son of man must be lifted up, which they under-
ſtood of his dying, and, probably, he explained himſelf ſo; and ſome
- -, *.
think repeated what he ſaid to Nicodemus, (ch. 3, 14.) So must the Son
of man be lifted up. Now againſt this, r
1. They alleged thoſe ſcriptures of the Old Teſtament which ſpeak
6° the perpetuity of the Meſſiah, that he ſhould be ſo far from being cut
oſſ in the midſt of his days, that he ſhould be Priest for ever, (Pſ. 110.
4.) and a King for ever, (Pſ. 89. 29, &c.) that he ſhould have length.
of days for ever and ever, and his years as many generations; (Pſ 61. 6.)
from all this they inferred that the Meſfiah ſhould not die. Thus great
knowledge in the letter of the ſcripture, if the heart be unſanétified, is
capable of being abuſed to ſerve the cauſe of infidelity, and to fight
againſt chriſtianity with its own weapons. Their perverſeneſs in oppoſing
this to what Jeſus had ſaid, will appear, if we conſider, (1.) That when
they vouched the ſcripture to prove that the Meſſiah abideth for ever,
they took no notice of thoſe texts which ſpeak of the Meſfiah’s death
and ſufferings : they had heard out of the law, that Meſſiah abideth for
coer, and had they never heard out of the law, that Meſfiah shall be cut
off, (Dan. 9. 26.) and that he ſhall pour out hisſoul unto death, (Iſa.
53. 12.) and particularly that his hands and feet ſhould be pierced 2
Why then do they make ſo ſtrange of the lifting up of the Son of man P
Note, We often run into great miſtakes, and then defend them with
ſcripture-arguments, by putting thoſe things aſunder, which God in
his word has put together; and oppoſing one truth, under pretence of
ſupporting another. We have heard out of the goſpel, that which exalts
free grace, we have heard alſo that which enjoins duty, and we muſt
cordially embrace both, and not ſeparate them, or ſet them at variance.
(2.) That, when they oppoſed what Chriſt ſaid concerning the ſuffer-
ings of the Son of man, they took no notice of what he ſaid concerning
his glory and exaltation. They had heard out of the law that Christ
abideth for ever; and had they not heard our Lord Jeſus ſay that he
ſhould be glorified, that he ſhould bring forth much fruit, and draw all
men to him 2. Had he not juſt now promiſed immortal honours to his
followers, which ſuppoſed his abiding for ever ? But this they overlook.
Thus unfair diſputants oppoſe ſome parts of the opinion of an adverſary,
which, if they would but take entire, they could not but ſubſcribe to ;
and in the doćtrine of Chriſt there are paradoxes, which to men of cor-
rupt minds are ſtones of ſtumbling—as Chriſt “crucified, and yet glori.
fied ; lifted up from the earth, and yet drawing all men to him.”
2. They aſk, hereupon, Who is this Son of man * This they aſked,
not with a defire to be inſtructed, but tauntingly and inſultingly, as if
now they had baffled him, and run him down. “ Thou ſayeſt, The Son
of man must die ; we have proved the Meſſiah muſt not, and where is
then thy Meffiahſhip 2 This Son of man, as thou calleſt thyſelf, cannot
be the Meſfiah, thou muſt therefore think of ſomething elſe to pretend
to.” Now that which prejudiced them againſt Chriſt, was his meanneſs
and poverty ; they would rather have no Chriſt than a ſiftring one.
VI. What Chriſt ſaid to this exception, or, rather, what he ſaid upon
it. The objećtion was a perfeót cavil; they might, if they pleaſed, an-
fwer it themſelves. Man dies, and yet is immortal, and abideth for ever,
fö the Son of man ; therefore, inſtead of anſwering theſe fools according
to their folly, he gives them a ſerious caution to take heed of trifling
away the day of their opportunities in ſuch vain and fruitleſs cavils as
theſe ;
Light with you ; therefore be wife for yourſelves, and walk while ye have
the Light.”
In general, we may obſerve here, 1. The concern Chriſt has for the
ſouls of men, and his deſire of their welfare. With what tenderneſs does
ST, JOHN, XII.
Chriſt's Diſcourſe with the People,
Jāt and are eclipſed ; ſo Chriſt the Sun of righteouſneſs abides for ever,
and yet was eclipſed by his ſuffering, and was but a little while within
our horizon. Now, [1..] The Jews at this time had the Light with them,
they had Chriſt’s bodily preſence, heard his preaching, ſaw his miracles.
The ſcripture is to us a light ſhining in a dark place. [2.] It was to
be but a little while with them ; Chriſt would ſhortly leave them, their
viſible church ſtate would ſoon after be diſſolved, and the kingdom of
God taken from them, and blindneſs and hardneſs would happen unto
Iſrael. Note, It is good for us all to confider, what a little while we are
to have the light with us. Time is ſhort, and perhaps opportunity not ſo
long. The candleſtick moy be removed ; however, we muſt be removed
ſhortly. Yet a little while is the light of life with us; yet a little while
is the light of the goſpel with us, the day of grace, the means of grace,
the Spirit of grace, yet a very little while.
(2.) The warning, given them to make the beſt of theſe advantages
while they enjoyed them, becauſe of the danger they were in of lofing
them ; JWalk while ye have the light : as travellers who make the beit
of their way forward, that they may not be benighted in their journey,
becauſe travelling in the night is uncomfortable and unſafe. “Come,”
ſay they, “let us mend our pace, and get forward, while we have day-
light.” Thus wiſe ſhould we be for our ſouls, who are journeying to.
wards eternity. Note, [1..] It is our buſineſs to walk, to preſs forward
toward heaven, and to get nearer it by being made fitter for it. Our
life is but a day, and we have a days journey to go. [2.] The beſt time
of walking is while we have the light. The day is the proper ſeaſon
for work, as the night is for reſt. The proper time for getting grace is
when we have the word of grace preached to us, and the Spirit of grace -
ſtriving with us, and therefore then is the time to be buſy. [3.] We
are highly concerned thus to improve our opportunities, for fear leſt our
day be finiſhed before we have finiſhed our day's work and day’s journey;
“Lest darkneſs come upon you, left you loſe your opportunities, and can
neither recover them, nor diſpatch the buſineſs you have to do without
them.” Then darkneſs comes, that is, ſuch an utter incapacity to make
ſure the great ſalvation, as renders the ſtate of the careleſs ſinner quite
deplorable ; ſo that if his work be undone, then it is likely to be undone
for ever. - ... ?
(3.) The ſad condition of thoſe who have finned away the goſpel, and
are come to the period of their day of grace. They walk in darkneſs, and
know neither where they go, nor whither they go ; neither the way they
are walking in, nor the end they are walking toward. He that is deſ.
titute of the light of the goſpel, and is not acquainted with its diſco-
veries and dire&tions, he wanders endleſsly in miſtakes and errors, and a .
thouſand crooked paths, and is not aware of it. Set aſide the inſtruc-
tions of the chriſtian doćtrine, and we know little of the difference be.
tween good and evil. He is going to destruction, and knows not his
danger, for he is either ſleeping or dancing at the pit’s brink. -
(4.) The great duty and intereſt of every one of us inferred from all
v. 35, 36.) “ Tet a little while, and but a little while, is the
| Chriſt faith to us all who enjoy the goſpel. Note, [1..] It is the duty
this; (v. 36.) While ye have the Light, believe in the Light. The Jews
had now Chriſt’s preſence with them, let them improve it; afterward
they had the first offers of the goſpel made to them by the apoſtles where.
ever they came ; now this is an admonition to them not to out-ſtand
their market, but to accept the offer when it was made them : the ſame
of every one of us to believe in the goſpel-light, to receive it as a divine
light, to ſubſcribe to the truths it diſcovers, for it is a light to our eyes,
and to follow its condućt, for it is a light to our feel. Chriſt is the
| Light, and we muſt believe in him as he is revealed to us; as a true Light
that will not deceive us, a ſure Light that will not miſguide us. [2.]
We are concerned to do this while we have the light, to lay hold on
Chriſt while we have the goſpel to ſhew us the way to him, and dire&t us'
he here admoniſh thoſe to look well to themſelves, who were contriving
ill againſt him 2 Even when he endured the contradiction of finners, he
endeavoured their converſion. See Prov. 29. 10. . 2. The method he
takes with thoſe obječtors; with meekneſs instructing thoſe that - oppoſed
themſelves, 2 Tim. 2. 25. Were but mens’ conſciences awakened with
a due concern about their everlaſting ſtate, and did they confider how
* little time they have to ſpend, and none to ſpare, they would not waſte
precious thoughts and time in trifling cavils.
Particularly we have here, -
(1.) The privilege and advantage they enjoyed in having Chriſt and
his goſpel among them, with the ſhortneſs and uncertainty of their en-
joyment of it ; Yet a little while is the Light with you. Chriſt is this
Light ; and ſome of the ancients ſuggeſt, that, in calling himſelf the
| departed, and did hide himſelf from them.
Light, he gives a tacit anſwer to their objećtion. His dying upon the
croſs was as conſiſtent with his abiding for ever, as the ſetting of the ſun
every night is with his perpetuity. The duration of Chriſt’s kingdom
is compared to that of the ſun and moon, Pſ. 72, 17.-89. 36, 37. The
ordinances of heaven, are unchangeably fixed, and yet the ſun and moon
in that way. [3.] They that believe in the Light, shall be the children
of light, they ſhall be owned as christians, who are called children of
ight, (Luke 16.8. Eph. 5.8.) and of the day, 1 Theſſ. 5. 5. They
that have God for their Father, are children of light, for God is light ;
they are born from above, and heirs of heaven, and children of light, for
heaven is light. r
VII. Chriſt’s retiring from them, hereupon ; Theſe things ſpake Jeſus,
and ſaid no more at this time, but left this to their confideration, and
And this he did, 1. For their
If they will not regard what he hath ſaid, he
will have nothing more to ſay to them. They are joined to their inſic
delity, as Ephraim to idols; let them alone. Note, Chriſt juſtly removes
the means of grace from thoſe that quarrel with them, and hides his face
i from a froward generation, Deut. 32, 21, 2, For his own preſervation.
convićtion, and awakening.
ST. J OHN, XII.
The Unbelief of the People.
He hid himſelf from their rage and fury, retreating, it is probable, to
Bethany, where he lodged. By this it appears that what he ſaid, irri-
tated and exaſperated them, and they were made worſe by that which
ſhould have made them better. -
37. But though he had done ſo many miracles before
them, yet they believed not on him : 38. That the ſaying
of Eſaias the prophet might be fulfilled, which he ſpake,
Lord, who hath believed our report, and to whom hath
the arm of the Lord been revealed 39. Therefore they
could not believe, becauſe that Eſaias ſaid again, 40. He
hath blinded their eyes, and hardened their heart; that
they ſhould not ſee with their eyes, nor underſtand with
their heart, and be converted, and I ſhould heal them, 41.
T#. things ſaid Eſaias, when he ſaw his glory, and ſpake
Of Illſſl, * -
We have here the honour done to our Lord Jeſus by the Old Teſta-
ment prophets, who foretold and lamented the infidelity of the many that
believed not on him. It was indeed a diſhonour and grief to Chriſt, that
his doćtrine met with ſo little acceptance, and ſo much oppoſition; but
this takes off the wonder and reproach, makes the offence of it to ceaſe,
and made it no diſappointment to Chriſt, that herein the ſcriptures were
fulfilled. Two things are here ſaid concerning this untraćtable people,
and both were foretold by the evangelical prophet Iſaiah, that they did
not believe, and that they could not believe.
I. They did not believe ; (v. 37.) “Though he had done ſo many
miracles before them,” which, one would think, ſhould have convinced
them, yet they believed not, but oppoſed him. Obſerve, -
1. The plenty of the means of convićtion which Chriſt afforded them ;
he did miracles, ſo many miracles, (roazºra, angsix,) it fignifies both ſo
many and ſo great. It refers to all the miracles he had wrought for-
merly ; may the blind and lame now came to him into the temple, and
he healed them, Matth. 21. 14. His miracles were the great proof of
his miſfion, and on the evidence of them he relied. Two things concern-
ing them he here inſiſts upon ; (1.) The number of them ; they were
many; various, and of divers kinds; numerous, and often repeated ; and
every new miracle confirmed the reality of all that went before. The
multitude of his miracles was not only a proof of his unexhauſted power,
but gave the greater opportunity to examine them ; and if there had
been a cheat in them, it was morally impoſſible but that in ſome or other
of them it would have been diſcovered ; and, being all miracles of mercy,
the more there were, the more good was done. (2.) The notoriety
of them. He wrought theſe miracles before them, not at a diſtance, not
in a corner, but before many witneſſes, appearing to their own eyes.
2. The inefficacy of theſe means; yet they believed not on him. They
could not gainſay the premiſes, and yet would not grant the concluſion.
Note, The moſt plentiful and powerful means of convićtion will not of
themſelves work faith in the depraved prejudiced hearts of men. Theſe
saw and yet believed not.
3. The fulfilling of the ſcripture in this ; (v. 38.) that the ſaying of
Eſaias might be fulfilled. Not that theſe infidel Jews deſigned the ful-
filling of the ſcripture, (they rather fancied thoſe ſcriptures which ſpeak
of the church’s beſt ſons,) to be fulfilled in themſelves, but the event
exačtly anſwered the predićtion, ſo that (ut for ita ut) this ſaying of
Eſaias was fulfilled. The more improbable any event is, the more does
a divine forefight appear in the predićtion of it. One could not have
imagined that the kingdom of the Meſfiah, ſupported with ſuch pregnant
proofs, ſhould have met with ſo much oppoſition among the Jews, and
therefore their unbelief is called a marvel/ous work, and a wonder, Iſa.
29. 9, 14. Chriſt himſelf marvelled at it, but it was what Iſaiah foretold,
(Iſa. 53. 1.) and now it is accompliſhed. Obſerve, (1.) The goſpel is
here called their report ; //ho has believed, rn &xo; nºwy—our hearing,
which we have heard from God, and which you have heard from us ; our
report is the report that we bring, like the report of a matter of fact ;
or the report of a ſolemn reſolution in the ſenate. (2.) It is foretold,
that few comparatively of thoſe to whom this report is brought, will be
perſuaded to give credit to it. Many hear it, but few heed it, and em-
brace it ; IWho hath believed it * Here and there one, but none to ſpeak
of ; not the wiſe, not the noble; it is to them but a report which wants
confirmation. (3.) It is ſpoken of as a thing to be greatly lamented,
Vol. IV. No. 89.
| it.
y
that ſo few believe the report of the goſpel. Lord is here prefixed from
! the LXX, but is not in the Hebrew, and it intimates a ſorrowful account
brought to Cod by the meſſengers, of the cold entertainment which
they and their report had ; as “the ſervant came, and ſhewed his Lord
all theſe things,” Luke 14. 21. {*} The reaſon why men believe not
the report of the goſpel, is, becauſe the arm of the Lord is not revealed
to them, becauſe they do not acquaint themſelves with, and ſubmit them-
ſelves to, the grace of God; they do not experimentally know the
virtue and fellowſhip of Chriſt’s death and reſurre&tion, in which the arm
of the Lord is revealed. They ſaw Chriſt’s miracles, but did not ſee the
arm of the Lord revealed in them. -
II. They could not believe, and therefore they could not, becauſe Eſaias
Jaid. He hath blinded their eyes. This is a hard ſaying, who can explain
it 2 We are ſure that God is infinitely juſt and merciful, and therefore we
cannot think that there is in any ſuch an impotency to good, reſulting
from the counſels of God, as lays them under a fatal neceſſity of being
evil : God damns none by mere ſovereignty, yet it is ſaid, They could not
believe. St. Auſtin, coming in courſe to the expoſition of theſe words,
expreſſes himſelf with a holy fear of entering upon an enquiry into this
myſtery. “Juſta ſunt judicia ejus, fed occulta—His judgments are juſt,
but hidden.” 1. They could not believe, that is, they would not ; they
were obſtinately reſolved in their infidelity; thus Chryſoſtom and Auſtin
incline to underſtand it ; and the former gives divers inſtances of ſcrip-
ture of the putting of an impotency to fignify the invincible refuſal of
the will, as Gen. 37. 4. . They could not ſpeak peaceably to him. And
ch. 7. 7. This is a moral impotency, like that of one that is accuſtomed
to do evil, Jer. 10. 23. But, 2. They could not, becauſe Eſaias had
ſaid, He hath blinded their eyes. Here the difficulty increaſes; it is cer-
tain that God is not the Author of fin, and yet, *
(1.) There is a righteous hand of God ſometimes to be acknowledged
in the blindneſs and obſtinacy of thoſe who perfiſt in impenitency and un-
belief, by which they are juſtly puniſhed for their former refiſtance of the
divine light and rebellion againſt the divine law. If God withhold
abuſed grace, and give men over to indulged luſts; if he permit the evil
Jpirit to do his work on them that refifted the good Spirit ; and if in his
providence he lay stumbling-blocks in finners’ way, which confirm their
prejudices, then he blinds their eyes, and hardens their hearts, and theſe
are ſpiritual judgments, like the giving up of idolatrous Gentiles to vile
affections, and degenerate chriſtians to strong deluſions.
Obſerve the method of converſion implied here, and the ſteps taken in
[1..] Sinners are brought to ſee with their eyes, to diſcern the reality
of divine things, and to have ſome knowledge of them. [2.] To under-
stand with their heart, to apply theſe things to themſelves; not only to
asſelt and approve, but to conſent and accept. [3.] To be converted,
and affectually turned from fin to Chriſt, from the world and the fleſh to
God, as their Felicity and Portion. [4.] Then God will heal them,
will juſtify and ſanétify them ; will pardon their fins, which are as bleed-
ing wounds, and mortify their corruptions, which are as lurking diſeaſes;
now when God denies his grace, nothing of this is done; the alienation
of the mind from, and its averſion to, God and the divine life, grows
into a rooted and invincible antipathy, and ſo the caſe become; deſperate.
(2.) Judicial blindneſs and hardneſs are in the word of God threatened
againſt thoſe who wilfully perfiſt in wickedneſs, and were particularly
foretold concerning the Jewiſh church and nation. . Known unto God
are all his works, and all ours too. Chriſt knew before who would be-
tray him, and ſpake of it, ch. 6. 70. This is a confirmation of the truth.
of ſcripture-prophecies, and thus even the unbelief of the Jews may help
to strengthen our faith. It is alſo intended for caution to particular per-
fons, to “beware left that come upon them, which was ſpoken of in the
prophets,” Acts 13. 40.
(3.) What God has foretold will certainly come to paſs, and ſo, by a
neceſſary conſequence, in order of argsing, it might be ſaid, that there-
fore they could not believe, becauſe God by the prophets had foretold
they would not ; for ſuch is the knowledge of God, that he cannot be
deceived in what he ſoreſtes, and ſuch his truth that he cannot deceive in
what he foretells, ſo that the ſcripture cannot be broken. Yet, be it ob-
ſerved, that the prophecy did not name particular perſons; ſo that it
might not be ſaid, “ Therefore ſuch a one and ſuch a one could not be-
lieve, becauſe Eſaias had ſaid ſo and ſo ;” but it pointed at the body of
the Jewiſh nation, which would perſiſt in their infidelity, till their cities
were waſted without inhabitants, as it follows, Iſa. 6. 11, 12. yet ſtill
reſerving a remnant, (v. 13.) in it shall be a tenth ; which reſerve was .
ſufficient to keep a door of hope open to particular perſons; for each
one might ſay, Why may not *Ž" that remnant : s
ST, JOHN, XH.
Lastly, The evangeliſt, having quoted the prophecy, ſhews (v. 4.)
that it was intended to look further than the prophet’s own days, and
that its principal reference was to the days of the Meſſiah;
things ſaid Eſaias, when he ſaw his glory, and ſpake of him.”
1. We read in the prophecy, that this was ſaid to Eſaias, Iſa. 6, 8,
But here we are told that it was ſaid by him to the purpoſe. For no-
thing was ſaid by him as a prophet, which was not firſt ſaid to him ; nor
any thing ſaid to him, which was not afterward ſaid by him to thoſe
whom he was ſent. See Iſa. 21. 10. -
2. The viſion which the prophet there had of the glory of God, is here
ſaid to be his ſeeing the glory of Jeſus Chriſt ; he ſaw his glory. Jeſus
Chriſt therefore is equal in power and glory with the Father, and his
praiſes are equally celebrated. Chriſt had a glory before the foundation
of the world, and Eſaias ſaw this. . . -
3. It is ſaid that the prophet there ſpake of him. It ſeems to have
been ſpoken of the prophet himſelf, (for to him the commiſſion and in-
ſtrućtions were there given,) and yet it is here ſaid to be ſpoken of Christ,
for as all the prophets teſtifted of him, ſo they typified him. This they
ſpake of him, that as to many his coming would be not only fruitleſs,
but fatal, a favour of death unto death. ... It might be objećted againſt
his doćtrine, if it was from heaven, why did not the Jews believe it But
this is an anſwer to it; it was not for want of evidence, but becauſe their
heart was made fat, and their ears heavy. It was ſpoken of Chriſt, that
he ſhould be glorified in the ruin of an unbelieving multitude, as well as
in the ſalvation of a diſtinguiſhed remnant. * *
“ Theſe ||
42. Nevertheleſs, among the chief rulers alſo, many be-
lieved on him; but becauſe of the Phariſees they did not
confeſs him, left they ſhould be put out of the ſynagogue.
43. For they loved the praiſe of men more than the praiſe
of God. -
Some honour was done to Chriſt by theſe rulers, for they believed on
him, were convinced that he was ſent of God, and received his doćtrine
as divine ; but they did not do him honour enough, for they had not
courage to own their faith in him. Many profeſſed more kindneſs for
Chriſt than really they had, theſe had more kindneſs for him than they
were willing to profeſs.
See here what a ſtruggle was in theſe rulers between their convictions
and their corruptions.
The Cowardice of the Rulers.
weighed them, they proceeded accordingly ; (1.) They ſet the praiſe of
men in one ſcale, and conſidered how good it was to give praiſe to men,
and to pay a deference to the opinion of the Phariſees, and receive praiſe
from men, to be commended by the chief prieſts, and applauded by the
people, as goodſons of the church, the Jewiſh church. And they would
not confeſs Chriſt, left they ſhould thereby derogate from the reputation
of the Phariſees, and forfeit their own, and thus hinder their own prefer-
ment. And beſides, the followers of Chriſt were put into an ill-name,
and were looked upon with contempt, which they who had been uſed to
honour could not bear. Yet perhaps if they had known one another's
minds, they would have had more courage ; but each one thought that if
he ſhould declare himſelf in favour of Chriſt, he ſhould stand alone, and
have nobody to back him ; whereas if any one had had reſolution to
break the ice, he would have had Înore ſeconds than he thought of. (2.)
They put the praiſe of God in the other ſcale ; they were ſenſible that
by confºſſing Christ they ſhould both give praiſe to God, and have praiſe
from God, that he would be pleaſed with them, and ſay, Well done ;
but, (3.) They gave the preference to the praiſe of men, and that
turned the ſcale; ſenſe prevailed above faith, and repreſented it more
defirable to ſtand right in the opinion of the Phariſees than to be accepted
of God. Note, Love of the praiſe of men is a very great prejudice to
the power and practice of religion and godlineſs. Many come ſhort of
the glory of God, by having a regard to the applauſe of men, and a value
for that. Love of the praiſe of men, as a by-end in that which is good,
will make a man a hypocrite when religion is in faſhion, and credit is to
be got by it ; and love of the praiſe of men, as a baſe principle in that
which is evil, will make a man an apostate, when religion is in diſgrace,
and credit is to be lost for it, as here. See Rom. 2, 29. -
I. See the power of the word in the convictions that many of them were
under, who did not wilfully ſhut their eyes againſt the light. They be-
lieved on him as Nicodemus, received him as a Teacher come from God.
Note, The truth of the goſpel has perhaps a better intereſt in the con-
ſciences of men than we are aware of. Many cannot but approve of that
in their hearts, which yet outwardly they are ſhy of. Perhaps theſe
chief rulers were true believers, though very weak, and their faith like
ſmoking flax. Note, it may be, there are more good people than we
think there are. Elijah thought he was left alone, when God had
feven thouſand faithful worſhippers in Iſrael. Some are really better
than they ſeem to be. -
not; a man’s goodneſs may be concealed by a culpable yet pardonable
weakneſs, which he himſelf truly repents of. The kingdom of God comes
not in all with a like obſervation ; nor have all they that are good the
faculty of ſhewing it as ſome have. -
II. See the power of the world in the ſmothering of theſe convićtions.
They believed in Chriſt, but becauſe of the Phariſees who had it in their
power to do them a diſkindneſs, they durſt not confeſs him for fear of
being excommunicated. Obſerve here, 4
1. Wherein they failed and were defective; they did not conſeſ, Chriſt.
Note, There is cauſe to queſtion the fincerity of that faith which is either
afraid or aſhamed to ſhew itſelf ; for thoſe who believe with the heart,
ought to confeſs with the mouth, Rom. 10, 8. W
2. What they feared ; being dº out of the ſynagogue, which they
thought would be a diſgrace and damage to them; as if it would do them
Their faults are known, but their repentance is] he departed, v. 36.) but ſome time after, when he made another public
private with his diſciples.
|
Joul.
being the laſt time of the publication of his goſpel by himſelf in his per-
any harm to be expelled a ſynagogue, that had made itſelf a ſynagogue
of Satan, and from which God was departing.
3. What was at the bottom of this fear; they loved the praiſe of men,
choſe it as a more valuable #. and purſued it as a more deſirable end,
than the praiſe of God; which was an implicit idolatry, like that (Rom.
1. 25.) of “worſhipping and ſerving the creature more than the Crea-
tor.” They ſet theſe two in the ſcale one againſt the other, and, having
44, Jeſus cried, and ſaid, He that believeth on me, be-
lieveth not on me, but on him that ſent me. 45. And he
that ſeeth me, ſeeth him that ſent me. 46. I am come a
light into the world, that whoſoever believeth on me,
ſhould not abide in darkneſs. 47. And if any man hear
my words, and believe not, I judge him not : for I came
not to judge the world, but to ſave the world. 48. He
that rejećteth me, and receiveth not my words, hath
one that judgeth him : the word that I have ſpoken, the
ſame ſhall judge him in the laſt day. 49. For I have not
ſpoken of myſelf; but the Father which ſent me, he gave
me a commandment, what I ſhould ſay, and what I ſhould
ſpeak. 50. And I know that his commandment is life
everlaſting: whatſoever I ſpeak therefore, even as the Fa-
| ther ſaid unto me, ſo I ſpeak.
We have here the honour Chriſt not assumed, but asserted, to himſelf,
in the account he gave of his miſfion and his errand into the world. Pro-
bably, this diſcourſe was not at the ſame time with that before, (for then
appearance ; and as this evangeliſt records it, it was Chriſt’s farewell ſºr-
non to the Jews, and his laſt public diſcourſe; all that follows, was
Now obſerve how our Lord Jeſus delivered
this parting word; he cried and ſaid, Doth not wiſdom cry, (Prov.
8. 1.) cry without, Prov. 1. 20. The raiſing of his voice, and crying,
intimate, 1. His boldneſs in ſpeaking ; though they had not courage
openly to profeſs faith in his doćtrine, he had courage openly to publiſh
| it ; if they were aſhamed of it, he was not, but ſet his face as a flint,
Iſa. 50. 7. 2. His earnestneſs in ſpeaking ; he cried as one that was
ſerious and importunate, and in good earneſt in what he ſaid, and was
willing to impart to them, not only the goſpel of God, but even his own
3. It denotes his define that all might take notice of it. This
ſon, he makes proclamation, “Whoever will hear me, let them come
now.” w
Now what is this concluſion of the whole matter, this cloſing ſummary
of all Chriſt’s diſcourſes It is much like that of Moſes, (Deut. 30. 15.)
See, I have ſet before you life and death. So Chriſt here takes leave of
the temple, with a ſolemn declaration of three things, -
I. The privileges and dignities which they have, that believe; this
gives great encouragement to us to believe in Chriſt, and to profeſs that
... . . . . . . ST. JOHN, XII:
Chriſt's laſt I)iſcourſe with the Jews.
faith. It is a thing of that nature, that we need not be either ſhy of
doing it, or ſhy of owning it ; for, t * }
1. By believing in Chriſt we are brought into an honourable acquaint-
ance with God; (v. 44, 45.) He that believes on me, and ſo ſees me, be-
lieves on him that ſent me, and ſo ſees him. He that believes on Chriſt,
(1.) He does not believe in a mere man, ſuch a one as he ſeemed to be,
and was generally taken to be, but he believes in one that is the Son of
God, and equal in power and glory with the Father. Or rather, (2.)
His faith does not terminate in Chriſt, but through him it is carried out'
to the Father that ſent him ; to whom, as our End, we come by Chriſt
as our Way. The doćtrine of Chriſt is believed and received as the truth
of God. . The-reſt of a believing ſoul is in God through Chriſt as Me-
diator ; for its reſignation to Chriſt is in order to its being preſented to
. Chriſtianity is made up, not of philoſophy or politics, but pure
lvinity.
This is illuſtrated, v. 45. He that ſees me, ſees him that ſent me;
which is the ſame with believing in him, for faith is the eye of the ſoul;
in getting acquaintance with Chriſt, we come to the knowledgé of God.
For, [1] God makes himſelf known in the face of Chriſt, (2 Cor. 4.6.)
who is the expreſs Image of his perſon, Heb. 1. 3. [2.] All that have
a believing fight of Chriſt, are led by him to the knowledge of God,
whom Chriſt has revealed to us by his word and Spirit. Chriſt, as God,
was the Image of his Father’s perſon; but Chriſt, as Mediator, was his
Father’s Repreſentative in his relation to man; the divine light, law, and
love, being communicated to us in and through him ; ſo that in ſeeing
him, we may read; in eyeing him as our Saviour, Prince, and Lord, in
the right of redemption, we ſee and eye the Father as our Owner, Ruler,
and Benefactor, in the right of creation; for God is pleaſed to deal with
fallen man by proxy. -
2. We are hereby brought into a “ comfortable enjoyment of our-
ſelves;” (v. 46.) “I am come a Light into the world, that whoſoever
believes in me, Jew or Gentile, ſhould not abide in darkneſs.”
Obſerve, -
(1.) The charaćter of Chriſt; I am come a Light into the world, to
be a Light to it. It implies that he had a being, and a being as Light,
before he came into the world, as the ſun is before it riſes; the prophets
and apoſtles were made lights to the world, but it was Chriſt only that
came a Light into this world, having before been a glorious Light in the
upper world, ch. 3. 19. -
(2.) The comfort of chriſtians; they do not abide in darkneſs. [I.]
They do not continue in that dark condition in which they were by na-
ture, they are light in the Lord.
or joy, or hope, but do not continue in that condition ; light is ſown for
them. [2.] What darkneſs of afflićtion, diſquietment, or fear, they may
afterward be in, proviſion is made that they may not abide long in that
darkneſs. [3.] They are delivered from that darkneſs which is perpetual,
and which abideth for ever, that utter darkneſs where is not the leaſt
gleam of light or hope of it.
II. The peril and danger they are in that believe not, which gives fair
warning to take heed of perfiſting in unbelief; (v. 47, 48.) “ If any
man hear my words, and believe not, I judge him not, not I only, or not
now, left I ſhould be looked upon as unfair in being Judge in my own
cauſe ; yet let not infidelity think therefore to go unpuniſhed, though I
judge him not, there is one that judgeth him.”
So that we have here the doom of unbelief. Obſerve,
1. Who they are, whoſe unbelief is here condemned ; they who hear
Chriſt’s words, and yet believe them not ; thoſe ſhall not be condemned
for their infidelity, that never had, or could have, the goſpel; every
man ſhall be judged according to the diſpenſation of light he was under ;
“ they that have finned without law, ſhall be judged without law.” But
thoſe that have heard, or might have heard, and would not, lie open to
this doom. t
2. What is the conſtructive malignity of their unbelief; not receiving
* Chriſt’s word; it is interpreted, (v. 48.) a rejecting of Chriſt, 8 & 9áčy
#4;. It denotes a rejećtion with ſcorn and contempt. Where the banner
of the goſpel is diſplayed, no neutrality is admitted ; every man is either
a ſubjećt or an enemy.
3. The wonderful patience and forbearance of our Lord Jeſus exer-
ciſed toward thoſe who ſlighted him when he was come here upon earth ;
I judge him not, not now. Note, Chriſt was not quick or haſty to take
advantage againſt thoſe who refuſed the firſt offers of his grace, but con-
tinued waiting to be gracious. He did not ſtrike thoſe dumb or dead,
who contradićted him, never made interceffien againſt Iſrael, as Elias
did; though he had authority to judge, he ſuſpended the execution of
They were without any true comfort,
it, becauſe he had work of another nature to do firſt, and that was to
ſitwe the world. (1.) To ſave effectually thoſe that were given him, be-
fore he came to judge the degenerate body of mankind. (2.) To offer
ſalvation to all the world, and thus for to ſave them, that it is their own
fault if they be not ſaved. He was to put away fin by the ſacrifice of
himſelf. Now the executing of the power of a judge was not congruous
with that undertaking, Aćts 8.33. “In his humiliation his judgment
| was taken away,” it was ſuſpended for a time.
4. The certain and unavoidable judgment of unbelievers at the great
day, the day of the revelation of the righteous judgment of God; unbe-
lief will certainly be a damning fin. Some think when Chriſt faith, I
ifudge no man, he means that they are condemned already; there needs no
proceſs, they are ſelf.judged, no execution, they are ſelf-ruined; judgment
goes againſt them of courſe, Heb. 2. 3. Chriſt needs not appear againſ?
them as their Accuſer, they are miſerable if he do not appear for them
as their Advocate; however, he tells them plainly, when and where they
will be reckoned with.
(1.) There is one that judgeth them. Nothing is more dreadful than
abuſed patience, and grace trampled on ; though for a while mercy re-
joiceth againſt judgment, yet there will be judgment without mercy.
(2.) Their final judgment is reſerved to the laſt day; to that day of
judgment Chriſt here binds over all unbelievers, to anſwer then for all
the contempts they have put upon him. Divine juſtice has appointed a
day, and adjourns the ſentence to that day, as Matth. 26.64.
...] The word of Christ will judge them then ; The words that I have
ſpoken, how light ſoever you have made of them, the ſame shall judge
the unbeliever in the last day; as the apoſtles, the preachers of Chriſt’s
word, are ſaid to judge, Luke 22. 30. Chriſt’s words will judge unbe-
lievers two ways. [1..] As the evidence of their crime, they will convict
them. Every word Chriſt ſpoke, every ſermon, every argument, every
kind offer, will be produced as a teſtimony againſt thoſe who ſlighted all
he ſaid. [2.] As the rule of their doom, they will condemn them; they
ſhall be judged according to the tenor of that covenant which Chriſt pro-
cured and publiſhed. That word of Chriſt, He that believes not, shall be
damned, will judge all unbelievers to eternal ruin ; and there are many
Jüch like words. . -
III. A ſolemn declaration of the authority Chriſt had to demand our
Jaith, and require us to receive his doćtrine upon pain of damnation,
v. 49, 50. Where obſerve, .." \,
1. The commiſſion which our Lord Jeſus received from the Father to
deliver his doćtrine to the world; (v. 49.) I have not ſpoken of myſelf,
as a mere man, much leſs as a common man; “but the Father gave me
a commandment what I ſhould ſay.” This is the ſame with what he
ſaid ch. 7. 16. My doctrine is, (1.) Not mine, for I have not ſpoken of
myſelf. Chriſt, as Son of man, did not ſpeak that which was of human
contrivance or compoſure; as Son of God, he did not act ſeparately, or
by himſelf alone, but what he ſaid was the reſult of the counſels of peace ;
as Mediator, his coming into the world was voluntary, and with his full
| conſent, but not arbitrary, and of his own head. But, (2.) It was he
that ſent him. God the Father gave him, [1..] His commission. God
ſent him as his Agent and Plenipotentiary to concert matters between
him and man, to ſet a treaty of peace on foot, and to ſettle the articles.
[2.] His instructions, here called a commandment, for they were like thoſe
given an ambaſſador, dire&ting him not only what he may ſay, but what
he must ſay. The Meſſenger of the covenant was intruſted with an
errand which he muſt deliver. Note, Our Lord Jeſus learned obedience
himſelf, before he taught it us, though he were a Son. The Lord God
commanded the firſt Adam, and he by his diſobedience ruined us ; he com-
manded the ſecond Adam, and he by his obedience ſaved us. . .
God commanded him what he ſhould ſay, and what he ſhould ſpeak,
two words fignifying the ſame thing, to denote that, every word, was
divine. The Old Teſtament prophets ſometimes ſpoke of themſelves;
but Chriſt ſpoke by the Spirit at all times. Some make this diſtinétion :
He was dire&ted what he ſhould ſay in his ſet ſermons, and what he
ſhould ſpeak in his familiar diſcourſes. Others this ; He was directed
what he ſhould ſay in his preaching now, and what he ſhould ſpeak IIl
his judging at the laſt day; for he had commiſſion and inſtructions for
both.
2. The ſcope, deſign, and tendency, of that commiſſion, v. 50. “I
know that his commandment is life everlaſting.” The commiſſion given
to Chriſt had a reference to the everlaſting ſtate of the children of men,
and was in order to their everlaſting life and happineſs in that ſtate : the
inſtrućtions given to Chriſt as a Prophet, were to reveal eternal life :
(1 John 5, 10.) the power given to Chriſt as a King, was to give eternal
- - .* -
life, ch. 17.2. Thus the command given him was life everlaſting:
This Chriſt ſays he knew ; “I know it is ſo ;” which intimates how
cheerfully, and with what aſſurance, Chriſt purſued his undertaking,
knowing very well that he went upon a good errand, and that which
would bring forth fruit unto life eternal. It intimates likewiſe how juſtly
they will periſh, who reječt Chriſt and his word. Thoſe who diſobey
Chriſt, deſpiſe everlaſting life, and renounce it; ſo that not only Chriſt’s
words will judge them, but even their own ; ſo ſhall their doom be, them-
ſelves have decided it; and who can except againſt it 2 * -
3. Chriſt’s exačt obſervance of the commiſſion and inſtructions given
him, and his ſteady ačting in purſuance of them. “Whatſoever I ſpeak,
it is as the Father ſaid unto me.” Chriſt was intimately acquainted with
the counſels of God, and was faithful in diſcovering ſo much of them to
the children of men, as it was agreed ſhould be diſcovered, and kept back
nothing that was profitable. As the faithful witneſs delivers ſouls, ſo
did he, and ſpoke the truth, the whole truth, and nothing but the truth.
Note, (1.) This is a great encouragement to faith; the ſayings of Chriſt,
rightly underſtood, are what we may venture our ſouls upon. (2.) It
is a great example of obedience. Chriſt ſaid he was bidden, and ſo muſt
we; communicated what the Father had ſaid to him, and ſo muſt we.
See Aćts 4. 20. In the midſt of all the reſpects paid him, this is the
honour he values, himſelf upon, that what the Father had ſaid to him,
that he ſpoke, and in the manner as he was direéted, ſo he ſpoke.
was his glory, that, as a Son, he was faithful to him that appointed
him ; and, by an unfeigned belief of every word of Chriſt, and an entire
ſubječtion of ſoul to it, we muſt give him the glory due to his name.
CHAP. XIII. *
Our Saviour, having finished his public diſtourſes, in which he endured the
contradićtion of finners, now applies himſelf to a private converſation
with his friends, in which he deſigned the conſolation of ſaints. Hence-
forward we have an account what paſſed between him and his diſciples,
who were to be intrusted with the affairs of his houſehold, when he was
gone into a far country : the neceſſary instructions and comforts he ſur-
mished them with. His hour being at hand, he applies himſelf to ſet his
houſe in order.
v. 1...17. II. He foretells who should betray him, v. 18.30. III. He
instructs them in the great doctrine of his own death, and the great duty
of brotherly love, v. 31.35. IV. He foretells Peter’s denying of him,
v. 36... 38.
1. N OW before the feaſt of the paſſover, when Jeſus
knew that his hour was come, that he ſhould de.
part out of this world unto the Father, having loved his
own which were in the world, he loved them unto the
end. 2. And ſupper being ended, (the Devil having now
put into the heart of Judas Iſcariot, Simon’s ſon, to betray
him,) 3. Jeſus knowing that the Father had given all
things into his hands, and that he was come from God,
and went to God, 4. He riſeth from ſupper, and laid
afide his garments, and took a towel and girded himſelf,
5. After that, he poureth water into a baſin, and began
to waſh the diſciples’ feet, and to wipe them with the towel
wherewith he was girded. 6. Then cometh he to Simon
Peter: and Peter faith unto him, Lord, doſt thou waſh
my feet? 7. Jeſus anſwered and ſaid unto him, What I
do, thou knoweſt not now ; but thou ſhalt know here-
after.
my feet. Jeſus anſwered him, If I waſh thee not, thou
haſt no part with me. 9. Simon Peter faith unto him,
Lord, not my feet only, but alſo my hands and my head.
1O. Jeſus faith to him, He that is waſhed needeth not,
ſave to waſh his feet, but is clean every whit: and ye are
clean, but not all. 1 1. For he knew who ſhould betray
him; therefore, ſaid he, Ye are not all clean. 12. So
after he had waſhed their feet, and had taken his garments,
and was ſet down again, he ſaid unto them, Know ye what
St. John, XIII.
This 1.
In this chapter, I. He washes his diſciples’ feet,
8. Peter ſaith unto him, Thou ſhalt never waſh
Chriſt waſhing his Diſciples' Feet.
I have done to you? 13. Ye call me Maſter; and Lord:
| and ye ſay well; for ſo I am. 14. If I then your Lord and
Maſter have waſhed your feet, ye alſo ought to waſh one
another’s feet, 15. For I have given you an example,
that ye ſhould do as I have done to you. 16. Verily,
verily I ſay unto you, The ſervant is not greater than his
..Lord, neither he that is ſent, greater than he that ſent
him. 17. If ye know theſe things, happy are ye if ye do
them. - -
} .
It has generally been taken for granted, that Chriſt’s waſhing his diſ.
ciples’ feet, and the diſcourſe that followed it, were the ſame night in
which he was betrayed, and at the ſame fitting wherein he eat the paſſover
and inſtituted the Lord’s-ſupper. But whether before the ſolemnity be-
gan, or after it was all over, or between the eating of the paſſover, and
the inſtitution of the Lord’s ſupper, they are not agreed. This evan-
geliſt, making it his buſineſs to gather up thoſe paſſages which the others
had omitted, induſtriouſly omits thoſe which the others had recorded ;
which occaſions ſome difficulty in putting them together. And if it were
then, we ſuppoſe that Judas went out, (v. 30.) to get his men ready that were
to apprehend the Lord Jeſus in the garden. But Dr. Lightfoot is clearly
of opinion, that this was done and ſaid, even all that is recorded to the end
of ch. 14, not at the paſſover-ſupper, for it is here ſaid (v. 1.) to be be-
jore the feast of the paſſover; but at the ſupper in Bethany, two days be-
fore the paſſover, (of which we read Matth. 26.2, 6.) at which Mary
the ſecond time anointed Chriſt’s head with the remainder of her box of
ointment. Or, it might be at ſome other ſupper the night before thé
paſſover, not as that was in the houſe of Simon the leper, but in his own
lodgings, where he had none but his diſciples about him, and could be
more free with them. 4. -
In theſe verſes we have the ſtory of Chriſt's washing his diſciples’ feet ;
it was an action of a fingular nature; no miracle, unleſs we ca? it a mi.
racle of humility. Mary had juſt anointed his head; now, leſt his ac-
ceptance of that ſhould look like taking ſtate, he preſently balances it
with this ačt of abaſement. But why would Chriſt do this 2 . If the
diſciples’ feet needed waſhing, they could do it themſelves; a wiſe man
will not do a thing that looks odd and unuſual, but for very good cauſes
and confiderations. We are ſure that it was not.in a humour or a frolic
that this was done; no, the tranſačiion was very ſolemn, and carried on
with a deal of ſeriouſneſs; and four reaſons are here intimated why
Chriſt did this. 1. That he might teſtify his love to his diſciples, v. 1, 2.
2. That he might give an inſtance of his own voluntary humility and
condeſcenfion, v. 3...5, 3. That he might ſignify to them ſpiritual
waſhing, which is referred to in his diſcourſe with Peter, v. 6... 11.
4. That he might ſet them an example, v. 12... 17. And the opening
of theſe four reaſons for it, will take in the expoſition of the whole
ſtory. -
I. Chriſt waſhed his diſciples’ feet, “ that he might give a proof of
that great love wherewith he loved them ; loved them to the end,”
v. 1, 2. -
1. It is here laid down as an undoubted truth, that our Lord Jeſus,
“having loved his own which were in the world, loved them to the end,”
v. 1.
(1.) This is true of the diſciples that were his immediate followers, in
particular the twelve. Theſe were his own in the world, his family, his
ſchool, his boſom-friends. Children he had none to call his own, but he
adopted them, and took them as his own. He had thoſe that were his
own in the other world, but he left them for a time, to look after his own
in this world. Theſe he loved, he called them into fellowſhip with him-
ſelf, converſed familiarly with them, was always tender of them, and of
their comfort and reputation. He allowed them to be very free with
him, and bore with their in firmities. He loved them to the end, conti-
nued his love to them as long as he lived, and after his reſurre&tion ; he
never took away his loving kindneſs. Though there were ſome perſons
of quality that eſpouſed his cauſe, he did not lay aſide his old friends, to
make room for new ones, but ſtill ſtuck to his poor fiſhermen. They
were weak and defective in knowledge and grace, dull and forgetful;
and yet, though he reproved them often, he never ceaſed to love them,
and take care of them.
(2.) It is true of all believers, for theſe twelve patriarchs were the re-
preſentatives of all the tribes of God’s ſpiritual Iſrael. Note, [1..] Our
|
| Lord Jeſus, has a people in the world, that are his own ; his own, for
e...? &
**
***
&
they were given him by the Father, he has purehaſed them, and paid
dear for them, and he has ſet them apart for himſelf; his own, for they
have devoted themſelves to him as a peculiar people. His own ; where
his own were ſpoken of, that received him not, it is ro, ºra—his own
things, as a man’s cattle are his own, which yet he may, when he pleaſes,
alter the property of. But here it is, rås ºles—his own perſons, as a
man's wife and children are his own, to whom he ſtands in a conſtant re-
lation.
He did love them with a love of goodwill, when he gave himſelf for their
redemption. He does love them with a love of complacency, when he
admits them into communion with himſelf. Though they are in this
world, a world of darkneſs and diſtance, of fin and corruption, yet he
loves them. He was now going to his own in heaven, the ſpirits of juſt
men made perfeót there; but he ſeems moſt concerned for his own on
earth, becauſe they moſt needed his care : the fickly child is moſt in-
dulged. [3.] Thoſe whom Chriſt loves he loves to the end; he is cdn-
ſtant in his love to his people; he reſts in his love. He loves with an
everlasting love, (Jer, 31. 3.) from everlaſting in the counſels of it, to
everlaſting in the conſequences of it. Nothing can ſeparate a believer
from the love of Christ ; he loves his own, eis réA@-unto a perfection, for
he will perfect what concerns them, will bring them to that world where
love is perſect.
2. Chriſt manifeſted his love to them by washing their feet, as that
good woman, (Luke 7.42.) ſhewed her love to Chriſt by washing his
jeet, and wiping them. Thus he would ſhew that as his love to them
was conſtant, ſo it was condeſcending, that in proſecution of the deſigns
of it he was willing to humble himſelf; and that the glories of his ex-
alted ſtate, which he was now entering upon, ſhould be no obſtruction at
all to the favour he bare to his choſen and thus he would confirm the
romiſe he had made to all the ſaints, that he would “ make them fit
down to meat, and would come forth, and ſerve them,” (Luke 12, 37.)
would put honour upon them, as great and ſurpriſing as for the Lord
to ſerve his ſervants. The diſciples had juſt now betrayed the weak-
neſs of their love to him, in grudging the ointment that was poured
upon his head; (Matth. 26. 8.) yet he preſently gives this proof of his
love to them. Our infirmities are foils to Chriſt’s kindneſſes, and ſet
them off.
3. He choſe this time to do it, a little before his laſt paſſover,
reaſons:
(1.) Becauſe now he knew that his hour was come, which he had long
expected, “when he ſhould depart out of this world to the Father.”
Obſerve here,
[1..] The change that was to paſs over our Lord Jeſus ; he muſt de-
part. This began at his death, but was completed at his aſcenſion.
As Chriſt himſelf, ſo all believers, by virtue of their union with him,
when they depart out of the world, are abſent from the body, go to the
Father, are preſent with the Lord. It is a departure out of the world,
this unkind, injurious world, this faithleſs, treacherous world; this world
of labour, toil, and temptation ; this vale of tears ; and it is going to the
Father, to the viſion of the Father of ſpirits, and the fruition of him as
OUI"S,
[2.] The time of this change ; his hour was come. . It is ſometimes
called his enemies' hour, (Luke 22. 53.) the hour of their triumph ;
Tometimes his hour, the hour of his triumph; the hour he had had in his
eye all along. The time of his ſufferings was fixed to an hour, and the
continuance of them but for an hour.
[3.] His forefight of it; He knew that his hour was come ; he knew
from the beginning that it would come, and when, but now he knew that
it was come. We know met when our hour will come, and therefore
what we have to do in habitual preparation, for it ought never to be un-
done ; but when we know by the harbingers that our hour is come, we
muſt vigorouſly apply ourſelves to an actual preparation, as our Maſter
did, 2 Pet. 3. I4.
Now it was in the immediate forefight of his departure that he washed
his diſciples’ feet ; that, as his own head was anointed juſt now against
the day of his burial, ſo their feet might be washed againſt the day of
their conſecration by the deſcent of the Holy Ghoſt fifty days after, as
the prieſts were washed, Lev. 8, 6. When we ſee our day approaching,
we ſhould do what good we can to thoſe we leave behind.
(2.) Becauſe the “Devil had now put it into the heart of Judas to
betray him,” v. 2. Theſe words in a parentheſis may be confidered,
[1..] As tracing Judas’ reaſon to its original; it was a fin of ſuch a
for two
nature, that it evidently bore the Devil’s image and ſuperſcription. -
and carried him cheerfully through º ſharp encounter, Judas was now.
8 A.
What way of acceſs the Devil has to men’s hearts, and by what methods
Vol. IV. No. 89.
|
[2.] Chriſt has a cordial love for his own that are in the world.
ST. JOHN, XIII, ' , ,
} he darts in his ſuggeſtions, and mingles them undiſcerned with thoſe
{
*
Chriſt waſhing the Diſciples’ Feet.
thoughts which are the natives of the heart, we cannot tell. But there
are ſome fins in their own nature ſo exceeding finful, and to which there
is ſo little temptation from the world and the fleſh, that it is plain, Satan
laid the egg of them in a heart diſpoſed to be the neſt to hatch them in.
| For Jüdas to betray ſuch a Maſter ſo cheaply, and upon no provocation,
was ſuch downright enmity to God, as could not be forged but by Satan
himſelf, who thereby thought to ruin the Redeemer’s kingdom, but it
proved the ruin of his own.
[2.] As intimating a reaſon why Chriſt now waſhed his diſciples’ feet.
First, Judas being now reſolved to betray him, the time of his departure
could not be far off; if this matter be determined, it is eaſy to infer with
‘St. Paul, I am now ready to be offered. Note, The more malicious we
perceive our enemies to be againſt us, the more induſtrious we ſhould be
to prepare for the worſt that may come. Secondly, Judas being now
got into the ſnare, and the Devil aiming at Peter, and the reſt of them,
(Luke 22. 31.) Chriſt would fortify his own againſt him. If the wolf
has ſeized one of the flock, it is time for the ſhepherd to look well to
the reſt. Antidotes muſt be ſtirring, when the infe&tion is begun. Dr.
Lightfoot obſerves that the diſciples had learned of Judas to murmur at
the anointing of Chriſt; compare ch. 12. 4, &c. with Matth. 26.8.
Now, left they that had learned that of him ſhould learn worſe, he forti-
fies them by a leſſon of humility againſt his moſt dangerous aſſaults.
Thirdly, Judas, who was now plotting to betray him, was one of the
twelve. Now Chriſt would hereby ſhew that he did not deſign to caſt
them all off for the faults of one. Though one of their college had a
devil, and was a traitor, yet they ſhould fare never the worſe for that.
Chriſt loves his church, though there are hypocrites in it, and had ſtill a
kindneſs for his diſciples, though there was a Judas among them, and he
knew it.
II. Chriſt waſhed his diſciples’ feet, that he might give an inſtance of
his own wonderful humility, and ſhew how lowly and condeſcending he
was, and let all the world know how low he could ſtoop in love to his
own. This is intimated, v. 3...5. Jeſus knowing, and now ačtually
confidering, and perhaps diſcourſing of, his honours as Mediator, and
telling his friends that the Father had given all things into his hand, he
riſeth from ſupper, and, to the great ſurpriſe of the company, who won-
idered what hºwas gone to do, washed his diſciples’ feet.
Glorious
1. Here is the rightful advancement of the Lord Jeſus.
things are here ſaid of Chriſt as Mediator.
(I.) The Father had given all things into his hands ; had given him a
propriety in all, and a power over all, as Poſſeſſor of heaven and earth,
in purſuance of the great defigns of his undertaking ; ſee Matth. 11. 27.
The accomodation and arbitration of all matters in variance between God
and man, were committed into his hands as the great Umpire and Referee;
and the administration of the kingdom of God among men, in all the
branches of it was committed to him ; ſo that all ačts, both of govern-
ment and judgment, were to paſs through his hands; he is Heir of all
things. /
(2.) He came from God; this implies that he was in the beginning
with God, and had a being and glory, not only before he was born into
this world, but before the world itſelf was born ; and that when he came
into the world, he came as God’s Ambaſſador, with a commiſſion from
him. He came from God as the Son of God, and the ſent of God. The
Old Teſtament prophets were raiſed up and employed for God, but Chriſt
came directly from him.
(3.) He went to God, to be glorified with him with the ſame glory
which he had with God from eternity. That which comes from God,
ſhall go to God; they that are born from heaven, are bound for heaven.
As Chriſt came from God to be an Agent for him on earth, ſo he went to
God to be an Agent for us in heaven; and it is a comfort to us to think
how welcome he was there ; he was brought near to the Ancient of
days, Dan. 7. 13. And it was ſaid to him, Sit thou at my right hand,
Pſ. l l O. 1.
(4.) He knew all this; was not like a prince in the cradle, that knows
nothing of the honour he is born to, or like Moſes, who wiſt not that his.
face shone; no, he had a full view of all the honours of his exalted ſtate,
and yet ſtooped thus low. But how does this come in here 2
i.] . As an inducement, to him now quickly to leave what leſſons and
legacies he had to leave to his diſciples, becauſe his hour was now come
when he muſt take his leave of them, and be exalted above that familiar
converſe which he had now with them, v. 1.
[2] It may come in as that which ſupported him under his ſufferings,
g º - ºat -**
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beträying hihi, and he knew it, and knew what would be the conſequence
of it; yet knowing alſo that he came from God, and went to God, he did
hot draw back, but went on cheerfully. . . . ta
[8.] It ſeems to come in as a foil to his condeſcenſion to make it'the
more admirable. The reaſons of divine grace are ſometimes repreſented
in ſcripture as ſtrange and ſurpriſing 3 (as Iſa. 57. 17, 18. Hoſ. 2. 13,
14) ſo here that is given as an inducerhent' to Chriſt to stoop, which
ſhould rather have been a reaſon for his taking state ; for God’s thoughts
are not as our’s. Compare with this, thoſe paſſages which preface the
moſt fignal inſtances of condeſcending grade, with the diſplays of divine
glory, as Pſ, 68. 4, 5. Iſa. 57. 15.--66. 1, 2. - . .
2. Here is the voluntary abaſement of our Lord Jeſus notwithſtanding
this. Jeſus knowing his own glory as God, and his own authority and
power as Mediator, one would think it ſhould follow, He riſes from ſup-
per, lays afide his ordinary garments, calls for robes, bids them keep
their diſtance, and do him homage; no, quite contrary, when he confider-
ed this, he gave the greateſt inſtance of humility. Note, (1.) A well
grounded aſſurance of heaven and happineſs, inſtead of puffing a man
with pride, will make and keep him very humble. (2.) Thoſe that
would be found conformable to Chriſt, and partakers of his Spirit,
muſt ſtudy to keep their minds low in the midſt of the greateſt advance-
ments. Now that which Chriſt humbled himſelf to, was, to wash his
diſtiples’ feet.
[1..] The action itſelf was mean and ſervile, and that which ſervants of
the loweſt rank were employed in. Let thine handmaid, (faith Abigail)
be a ſervant to wash the feet of the ſervants of my lord; let me be in the
meaneſt employment, 1 Sam, 25.41. If he had waſhed their hands or
.ſaces, it had been a great condeſcenficn; (Eliſha poured water on the
hands of Elijah, 2 Kings 3.11.) but for Chriſt to ſtoop to ſuch a piece
of drudgery as this, we may well be amazed at it. Thus he would teach
us to think nothing below us, wherein we may be ſerviceable to God’s
glory, and the good of our brethren. e
[2.] The condeſcenſion was ſo much the greater, that he did this for
his own diſciples, who in themſelves were of a low and deſpicable condition,
not curious about their bodies ; their feet, it is likely, ſeldom waſhed,
and therefore very dirty. In relation to him, they were his ſcholars, his
fervants, and ſuch as ſhould have washed his feet, whoſe dependence was
upon him, and their expectations from him. Many of great ſpirits
otherwiſe will do a mean thing to curry favour with their ſuperiors,
they riſe by ſtooping, and climb by cringing ; but for Chriſt to do this
to his diſciples, could be no act of policy or complaiſance, but pure
humility. *
[3]. He roſe from ſupper to do it. Though we tranſlate it, (v. 2.)
Jupper being ended; it might be better read, there being a ſipper made,
or he being at ſupper, for he ſat down again, (v. 12.) and we find him
dipping a fop, (v. 26.) ſo that the did it in the midſt of his meal, and
thereby taught us, First, Not to reckon it a diſturbance, or any juſt
cauſe of uneaſineſs, to be called from our meal to do God or our bro-
ther any real ſervice, eſteeming the diſcharge of our duty more than our
neceſſary food, ch. 4, 34, Chriſt would not leave his preaching, to oblige
his neareſt relations, (Mark 3. 33.) but would leave his ſupper, to ſhºw
his love to his diſciple. Secondly, Not to be over nice about our meat.
It would have turned many a ſqueamiſh ſtomach to waſh dirty feet at
ſupper-time ; but Chriſt did it, not that we might learn to be rude and
jlovenly, (cleanlineſs and godlineſs will do well together,) but to teach
us not to be curious, not to indulge, but mortify, the delicacy of the
appetite, giving good manners their due place, and no more.
[4]. He put himſelf into the garb of a ſervant, to do it; he laid aſ de
his looſe and upper garments, that he might apply himſelf to this ſervice
the more expeditely. We muſt addreſs ourſelves to duty as thoſe that
are reſolved not to take state, but to take pains ; we muſt divest ourſelves
of every thing that would either feed our pride, or hang in our way, and
hinder us in what we have to do ; muſt gird up the loins of our mind, as
thoſe that in earneſt buckle to buſineſs.
'[5.] He did it with all the humble ceremony that could be, went
through all the parts of the ſervice diſtinétly, and paſſed by none of
them ; he did it as if he had been used thus to ſerve ; did it himſelf alone,
and had none to miniſter to him in it. He girded himſelf with the towel,
as ſervants throw a napkin on their arm, or put an apron before them :
he poured water into the baſin out of the water-pots that ſtood by, (ch.
2, 6.) and then washed their feet; and to complete the ſervice, wiped
them. Some think that he did not waſh the feet of them all, but only
four or five of them, that being thought ſufficient to anſwer the end;
but I ſee nothing to countenance this conjećture, for in other places
T ºf
7. * : *. * ~. -- * t
ºf . . . . . ; ST, JG)HN; XIII
3 * * ~ * # * t is Jºly 5 4\ººls
Chriſt waſhing the Diſciples' Feet.
ſº he did make a difference, it is taken notice of; and his waſhing
the feet of them all without exceptión, teaches, us...a catholic, and exten-
five charity to, all Chriſt's, diſciples, even the leaſt.,
[6.] Nothing appears to the contrary, but that he waſhed the feet of
Judas among the reſt, for he was preſent, v. 26. It is the charaćter of
a widow indeed, that ſhe had washed the ſaints' feet, (1 Tim. 5. 10.) and
there is ſome comfort in that ; but the bleſſed Jeſus here waſhed the
feet of a finner, the worſt of finners, the worſt to him, who was at this
time contriving to betray him. -> tº º e
Many interpreters make Chriſt’s waſhing his diſciples’ feet a repreſenta-
tion of his whole undertaking. He knew that he was equal with God,
and all things were his ; and yet he roſe from his table in glory, laid aſide
his robes of light, girded himſelf with our nature, took upon him the form
of a ſervant, “ came not to be miniſtered to, but to miniſter,” poured
out his blood, poured out his ſoul unto death, and thereby prepared a
laver to waſh us from our fins, Rev. 1. 5. *
III. Chriſt waſhed his diſciples’ feet, that he might ſignify to them
Jpiritual washing, and the cleanſing of the ſoul from the pollutions of fin.
This is plainly intimated in his diſcourſe with Peter upon it, v. 6...11. In
which we may obſerve, -
1. The ſurpriſe Peter was in, when he ſaw his Maſter go about this
mean ſervice; (v. 6.) Then comes he to Simon Peter, with his towel and
baſin, and bid him put out his feet to be waſhed. Chryſoſtom conjec-
tures that he waſhed the feet of Judas firſt, who readily admitted it, and
was pleaſed to ſee his Maſter ſo diſparage himſelf. It is moſt probable,
when he went about this ſervice, (which is all that is meant by his be-
ginning to waſh, v. 5.) that he took Peter firſt ; and the reſt would not
have ſuffered it, if they had not firſt heard it explained in what paſſed be-
tween Chriſt and Peter.
Whether Chriſt came firſt to Peter or no, when he did come to him,
Peter ſtartled at the propoſal; Lord, (faith he,) dost thou wash my feet 2
Here is an emphaſis to be laid upon the perſons, thou and me ; and the
placing of the words is obſervable, at w8—“what, thou mine 2 Tu mihi
lavas pedes 2 Quid eſt tu ? Quid eſt mihi 2 Cogitanda ſunt potius quam
dicenda—Doſt thou waſh my feet 2 What art thou ? What am I? Theſe
things are rather to be contemplated than uttered.” " Aug. in loc.
What thou ? our Lord and Maſter whom we know and believe to be the
Son of God, and Saviour and Ruler of the world, do this for me, a worth-
leſs worm of the earth, a ſinful man, O Lord! Shall thoſe hands waſh
my feet, which with a touch have cleanſed lepers, given fight to the
blind, and raiſed the dead So Theophylačt, and from him Dr. Taylor.
Very willingly would Peter have taken the baſin and towel, and waſhed
his Maſter's feet, and been proud of the honour, Luke 17, 7, 8. “ This
had been natural and regular ; for my Master to waſh my feet, is ſuch a
ſoleciſm as never was ; ſuch a paradox as I cannot underſtand; Is this
the manner of men P” Note, Chriſt’s condeſcenſions, eſpecially his con-
deſcenſions to us, wherein we find ourſelyes taken notice oſ by his grace,
are juſtly the matter of our admiration, ch. 14, 22. “Who am I, Lord
God? And what is my father’s houſe ’’
2. The immediate ſatisfaction Chriſt gave to this queſtion of ſurpriſe,
which was at the leaſt ſufficient to filence his obječtions; (v. 7.) “What
I do, thou knoweſt not now, but ſhalt know hereafter.” Here are two
reaſons why Peter muſt ſubmit to what Chriſt was doing.
(1.) Becauſe he was at preſent in the dark concerning it, and ought
not to oppoſe what he did not underſtand, but acquieſce in the will and
wiſdom of one who could give a good reaſon for all he ſaid and did.
Chriſt would teach Peter an implicit obedience; “What I do, thout
knowest not now, and therefore art no competent judge of it, but muſt
believe it is well done, becauſe I do it.” Note, Conſciouſneſs to ourſelves
of the darkneſs we labour under, and our inability to judge of what God
doeth, ſhould make us ſparing and modeſt in our cenſures of his proceed,
ing ; ſee Heb. 1 1. 8. e
(2.) Becauſe there was ſomething confiderable in it, which he ſhould
hereafter know the meaning of ; “Thou shall know hereafter what need
thou haſt of being waſhed, when thou ſhalt be guilty of the heinous fin of
denying me :” ſo ſome. “Thou ſhalt know, when, in the diſcharge of the
office of an apoſtle, thou wilt be employcd in waſhing off from thoſe
under thy charge the fins and defilements of their earthly affections;”
ſo Dr. Hammond. Note, [1..] Our Lord Jeſus does many things
which even his own diſciples do not for the preſent know the meaning
of, but they shall know afterward; what he did, when he became Man
for us, and what he did when he became a Worm, and no man for us;
what he did when he lived our life, and what he did when he laid it down,
could not be underſtood till afterward, and then it appeared that it be.
i
-- .* * *. º, ..
Az
#oved him, Heb. 2, 17. Subſequent providences explain preceding ones;
and we ſee afterward what was the 1 ind téfidêncy of events that ſeemed
moſt croſs; and the way which we thought was about proved the right i
way. . .[2.] Chriſt’s waſhing his diſciples’ feet, had a fignificancy in it,
which they themſelves did not underſtand till afterwardſ; when Chriſt
explained it to be a ſpecimen of the laver of regeneration, and till the
Spirit was poured out upon them from on high. We muſt let Chriſts
take his own way, both in ordinances and providences, and we ſhall find
in the iſſue it was the best way. *
3. Peter's peremptory refuſal, notwithſtanding this, to let Chriſt waſh
his feet ; (v. 8.) “Thou ſhalt by no means waſh my feet; no, never.”
'So it is in the original. It is the language of a fixed reſolution.
Now, (1.) Here was a shew of humility and modeſty. Peter herein
ſeemed to have, and no doubt he really had, a great reſpe&t for his
Maſter, as he had, Luke 5. 8. Thus many are beguiled of their reward
in a voluntary humility, Col. 2. 18, 23. Such a ſelf-denial as Chriſt
neither appoints, nor accepts; for, (2.) Under this ſhew of humility
there was a real contradiction to the will of the Lord Jeſus ; I will wash
thy feet, faith Chriſt; “But thou never ſhalt,” ſaith Peter, “it is not a
fitting thing ;” ſo making himſelf wiſer than Christ. It is not humility,
but infidelity, to put away the offers of the goſpel, as if too rich to be
made us, or too good news to be true.
4. Chriſt’s insisting upon his offer, and a good reaſon given to Peter,
why he ſhould accept it ; “If I waſh thee not, thou haſt no part with
me.” Which may be taken,
(J.) As a ſevere caution againſt diſobedience; “If I wash thee not,
if thou continue refraćtory, and will not comply with thy Maſter’s will
in ſo ſmall a matter, thou ſhalt not be owned as one of my diſciples, but
be juſtly diſcarded and caſhiered for not obſerved orders.” Thus ſeveral
of the ancients' underſtand it; if Peter will make himſelf wiſer than his
‘Maſter, and diſpute the commands he ought to obey, he does in effect
renounce his allegiance, and ſay as they did, What portion have we in
David, in the Son of David And ſo ſhall his doom be, he ſhall have no
part in him. Let him uſe no more manners than do him good, for to cºey
#s better than ſacrifice, 1 Sam. 15. 22. Or,
(2.) As a declaration of the neceſſity of ſpiritual waſhing ; and ſo I
think it is to be underſtood ; “If I wash not thy ſoul from the pollution
of fin, thou hast no part with me, no intereſt in me, no communion with
me, no benefit by me. Note, All thoſe, and thoſe only, that are ſpi-
ritually waſhed by Chriſt, have a part in Chriſt. [1..] To have a part
in Christ, or with Christ, has all the happineſs of a chriſtian bound up in
it, to be partakers of Christ, (Heb. 3. 14.) to ſhare in thoſe ineflimable
privileges which reſult from an union with him, and relation to him. It
is that good part, the having of which is the one thing needful. [2.] It
is neceſſary to our having a part in Chriſt, that he wash us. All thoſe
whom Chriſt owns and ſaves, he justifies and ſanctifies, and both are in-
cluded in his waſhing them. We cannot partake of his glory, if we par-
take not of his merit and righteouſneſs, and of his Spirit and grace.
5. Peter’s more than ſubmiſſion, his earneſt request, to be waſhed by
Chriſt, v. 9. If this be the meaning of it, “ Lord, waſh not my feet
only, but alſo my hands and my head.” How ſoon is Peter’s mind
changed When the miſtake of his underſtanding was re&tified, the cor-
rupt reſolution of his will was ſoon altered. Let us therefore not be
peremptory in any reſolve, (but only in our reſolve to follow Chriſt,) be-
cauſe we may ſoºn ſee cauſe to retraćt it ; but let us be cautious in
taking up a purpoſe we will be tenacious of Obſerve,
(1.) How ready Peter is to recede from what he had ſaid ; “ Lord,
what a fool was 'I to ſpeak ſuch a haſty word 1' Now that the waſhing
of him appeared to be an act of Chriſt’s authority and grace, he admits
it ; but diſliked it, when it ſeemed only an act of humiliation. Note,
[1..] Good men, when they ſee their error, will not be loath to recant
it. . [2.] Sooner or later, Chriſt will bring all to be of his mind.
(2.) How importunate he is for the purifying grace of the Lord
Jeſus, and the univerſal influence of it, even upon his hands, and head.
Note, A divorce from Chriſt, and an excluſion from having a part in him,
is the moſt formidable evil in the eyes of all that are enlightened, for the
fear of which they will be perſuaded to anything. And for fear of this
we ſhould be earneſt with God in prayer, that he will waſh us; will juſ.
tify and ſanétify us: “Lord, that I may not be cut off from thee, make
mefit for thee, by the waſhing of regeneration. Lord, wash, not my feet
only from the groſs pollutions that cleave to them, but alſo my hands and
my head from the leſſer ſpots which they have contraćted, and the un-
diſcerned filth which proceeds by perſpiration from the body itſelf.”
Note, Thoſe who truly deſire to be ſančtified, defire to be ſanctified
sT. JoHN, XIII.
Chriſt waſhing tº Diſciples’ Feet.
throughout, and to have the whole man, with all its parts and powers
purified, 1 Theſſ. 5. 23. . . * 3. . •ºr
6. Chriſt’s further explication of this ſign, as it repreſented ſpiritual
waſhing. t 4.. " + - . S. -
(4.) With reference to...his diſciples that were faithful to him ;
(v. 10.) He that is washed all over in the bath, (as was frequently prac-
tiſed in thoſe countries;) when he returns to his houſe, needeth not ſave
to wash his feet, his hands and head having been waſhed, and he having
only dirtied his feet in walking home. Peter had gone from one extreme
to the other; at firſt he would not let Chriſt wash his feet ; aud now he
overlooks what Chriſt had done for him in his baptiſm, and what was fig-
nified thereby, and cries out to have his hands and head waſhed ; now
Chriſt direéts him into the meaning ; he muſt have his feet washed, but
not his hands and head.
[1..] See here what is the comfort and privilege of ſuch as are in a
juſtified ſtate; they are washed by Chriſt, and are clean every whit, they
are graciouſly accepted of God, as if they were ſo; and though they of
fend, yet they need not, upon their repentance, to be again put into a
juſtified ſtate, for then ſhould they often be baptized. The evidence of
a juſtified ſtate may be clouded, and the comfort of it ſuſpended, when yet
the charter of it is not vacated or taken away. Though we have occaſion
to repent daily, God’s gifts and callings are without repentance. The
heart may be ſwept and garnished, and yet ſtill remain the Devil’s palace;
but if it be washed, it belongs to Chriſt, and he will not loſe it.
[2.] See what ought to be the daily care of thoſe who through grace
are in a juſtified ſtate, and that is, to wash their feet; to cleanſe them-
ſelves from the guilt they contračt daily through infirmity and inadver-
tency, by the renewed exerciſe of repentance, with a believing applica-
tion of the virtue of Chriſt’s blood. We muſt alſo waſh our feet by con-
ſtant watchfulneſs againſt every thing that is defiling, for we muſt cleanſe
our way, and cleanſe our feet, by taking heed thereto, Pſ. 119. 9. The
prieſts, when they were conſecrated, were washed with water; and though
they did not need afterward to be ſo waſhed all over, yet, whenever they
went in, to miniſter, they muſt waſh their feet and hands at the laver, on
pain of death, Exod. 30. 19, 20. The proviſion made for our clean-
fing, ſhould not make us preſumptuous, but the more cautious; “I have
waſhed my feet, how ſhall I defile them ’’’ From yeſterday’s pardon, we
ſhould fetch an argument againſt this day’s temptation.
(2.) With refle&tion upon Judas ; and ye are clean, but not all,
v. 10, 11. He pronounces his diſciples clean, clean through the word he
had ſpoken to them, ch. 15. 3. He waſhed them himſelf, and then ſaid,
2^e are clean ; but he excepts Judas; not all ; they were all baptized,
even Judas, yet not all clean ; many have the fign, that have not the
thing fignified. Note, [1..] Even among thoſe who are called diſciples
of Chriſt, and profeſs relation to him, there are ſome who are not clean,
Prov. 30. 12. [2.] The Lord knows them that are his, and them that
are not, 2 Tim. 2. 19. The eye of Chriſt can ſeparate between the pre-
cious and the vile, the clean and the unclean. .[3.] When thoſe that
|
I
|
f
!
Know ye what I have done *
have called themſelves diſciples, afterward prove traitors, their apoſtaſy,
at laſt, is a certain evidence of their hypocriſy all along. [4.] Chriſt
ſees it neceſſary to let his diſciples know that they are not all clean ; that
we may all be jealous over ourſelves, (Is it I, Lord, is it I, that am
among the clean, yet not clean *) and that when hypocrites are diſ-
covered, it may be no ſurpriſe or ſtumbling to us. *
IV. Chriſt waſhed his diſciples’ feet, to ſet before us an example.
This explication he gave of what he had done, when he had done it,
v. 12... 17.
1. Obſerve with what ſolemnity he gave an account of the meaning.
of what he had done; (v. 12.) After he had washed their feet, he ſaid,
(1.) He adjourned the explication till he had finiſhed the tranſaction,
[1..] To try their ſubmiſſion and implicit obedience. what he did,
they ſhould not know till after, that they might learn to acquieſce in his
will when they could not give a reaſon for it. [2]. Becauſe it was pro-
per to finiſh the riddle before he unriddled it. Thus, as to his whole
undertaking, when his ſufferings were finiſhed, he had reſumed the gar-
ments of his exalted ſtate, and was ready to fit down again, then he
opened the understandings of his diſciples, and poured out his Spirit,
Luke 24. 45. º
2.) Before he explained it, he aſked them if they could conſtrue it;
Know ye what I have done to you ? He put this queſtion to them, not
only to make them ſenſible of their ignorance, and the need they had to
be inſtructed, (as Zech. 4, 5, 13. “Knoweſt thou not what theſe be 2
and I ſaid, No, my Lord,”) but to raiſe their defires and expectations
- ST. JOHN, XIII.
of inſtrućtion; “I would have you know, and if you will give attention, I
will tell you.” . Note, It is the will of Chriſt that ſacramental ſigns
ſhould be eaplained, and that his people ſhould be acquainted with the
ºneaning of them ; otherwiſe, though ever ſo fignificant, to them who
know not the thing fignified, they are infignificant. Hence they are
direéted to aſk, What mean ye by this ſervice? Exod. 12. 26.
2. Obſerve what he grounds that which he had to ſay upon ; (v. 13.)
“Tou call me Master and Lord, you give me thoſe titles, in ſpeaking of
me, in ſpeaking to me, and you ſay well, forſo I am ; you are in the rela-
tion of feholars to me, and I do the part of a maſter to you.” Note,
(1.) Jeſus Chriſt is our Master and Lord; he that is our Redeemer
and Saviour is, in order to that, our Lord and Maſter. He is our
Master, 3.3%axox®.—our Teacher and Inſtructor, in all neceſſary truths
and rules, as a Prophet revealing to us the will of God. He is our
Lord, xúps3–or Ruler and Owner, that has authority over us, and pro-
priety in us. (2.) It becomes the diſciples of Chriſt to call him Master
and Lord, not in compliment, but in reality; not by conſtrant, but
with delight. Devout Mr. Herbert, when he mentioned the name of
Christ, uſed to add, my Master; and thus expreſſes himſelf concerning
it in one of his poems; “How ſweetly doth my Maſter ſound, my
my Maſter As amber-greeſe leaves a rich ſcent unto the taſter, ſo do
theſe words a ſweet content; an oriental fragrancy, my Maſter.” (3.)
Our calling Chriſt Master and Lord, is an obligation upon us to receive
and obſerve the inſtrućtions he gives us. Chriſt would thus pre-engage
their obedience to a command that was diſpleaſing to fleſh and blood.
If Chriſt be our Maſter and Lord, be ſo by our own conſent, and we have
.. called him fo, we are bound in honour and honeſty to be obſervant
of him. . w - a
5. Obſerve the leſſon which Chriſt hereby taught; re alſo ought to
wash one another's feet, v. 14. -
(1.) Some have underſtood this literally, and have thought theſe
words amount to the inſtitution of a ſtanding ordinance in the church ;
that chriſtians ſhould, in a ſolemn religious manner, wash one another’s
Jeet, in token of their condeſcending love to one another. St. Ambroſe
took it fo, and pračtiſed it in the church of Milan. St. Auſtin faith,
that thoſe chriſtians who did not do it with their hands, yet (he hoped)
did it with their hearts in humility; but he ſaith, It is much better to
do it with the hands alſo, when there is occaſion, as I Tim. 5. 10.
..What Chriſt has done, chriſtians ſhould not diſdain to do. Calvin faith,
that the pope, in the annual obſerving of this ceremony on Thurſday in
the paſſion week, is rather Chriſt’s ape than his follower, for the duty
enjoined, in conformity to Chriſt, was mutual ; Wash one another’s feet.
And Janſenius faith, It is done, “Frigide & dissimiliter–Frigidly, and
wnlike the primitive model. º
(2.) But doubtleſs it is to be underſtood figuratively; it is an inſtruc-
tive fign, but not ſacramental, as the euchariſt. This was a parable to
the eye; and three things our Maſter hereby defigned to teach us.
... [1..] A humble condeſcenſion ; we muſt learn of our Maſter to be
lowly in heart, (Matth. I 1. 29.) and walk with all lowlineſs; we muſt
think meanly of ourſelves, and reſpectfully of our brethren, and deem no-
thing below us but fin; we muſt ſay of that which ſeems mean, but has
a tendency to the glory of God, and our brethren’s good, as David,
(2 Sam. 6. 22.) If this be to be vile, I will be yet more vile.
often taught his diſciples humility, and they had forgotten the leſſon ;
. now he teaches them in ſuch a way as ſurely they could never
orget.
[2.] A condeſcenſion to be ſerviceable. To waſh one another’s feet,
is to ſtoop to the meaneſt offices of love, for the real good and benefit
one of another, as bleſſed Paul, who, though free from all, made himſelf
Jervant of all; and the bleſſed Jeſus, who came not to be ministered unto,
ðut to minister. We muſt not, grudge to take care and pains, and to
Jpend time, and to diminiſh ourſelves for the good of others that we are
not under any particular obligations to, even to our inferiors, and ſuch
as are not in a capacity of making us any requital. Washing the feet
after travel, contributes both to the decency of the perſon, and to his
eqſé, ſo that to waſh one another’s feet, is to conſult both the credit and
the comfort one of another; to do what we can, both to advance our
brethren’s reputation and to make their minds eaſy. See 1 Cor. 10. 24.
Heb. 6, 10, . The duty is mutual ; we muſt both accept help from our ||
brethren, and afford help to our brethren. -
... [3] A ſerviceableneſs to the ſanétification one of another; Ye ought
to wash one another’s feet, from the pollutions of fin. Auſtin takes it in
this ſenſe, and many others. We cannot ſatisfy for one another’s fins,
Chriſt had
|
Chriſt waſhing the Diſciples' Feet,

We muſt in the firſt place wash ourſelves; this charity muſt begin at
home, (Matth. 6.5.) but it muſt not end there, we muſt ſorrow for the
failings and follies of our brethren, much more their groſs pollutions,
(1 Cor. 5. 2.) muſt º brethren’s polluted feet in tears. We
muſt faithfully reprove thełm, and do what we can to bring them to re-
pentance, (Gal. 6, 1-) and we muſt admoniſh them to prevent their
falling into the mire; this is waſhing their feet.
4. Here is the ratifying and enforcing of this command from the ex-
ample of what Chriſt had now done ; If I your Lord and Master have
done it to you, you ought to do it to one another. He ſhews the cogency
of this argument in two things. t
(1.) I am your Master, and you are my diſciples, and therefore you.
ought to learn of me, (v. 15.) for in this, as in other things, “I have
given you an example, that you ſhould do to others, as I have done to
you.” Obſerve,
[1..] What a good Teacher Chriſt is. He teaches by example as well
as doćtrine, and for that end came into this world, and dwelt among us,
that he might ſet us a copy of all thoſe graces and duties which his holy
religion teaches ; and it is a copy without one falſe ſtroke. Hereby he
made his own laws more intelligible and honourable. Chriſt.is a Com-
mander like Gideon, who ſaid to his ſoldiers, Look on me, and do likewiſe;
(Judg. 7. 17.) like Abimelech, who ſaid, “What ye have ſeen me do,
make haſte and do as I have done;” (Judg. 9. 48.) and like Caeſar,
who called his ſoldiers, not milites—ſoldiers, but commilitones—fellow-
ſoldiers, and whoſe uſual word was, not Ile illuc, but Venite huc ; not
Go, but Come.
[2.] What good ſcholars we muſt be ; we muſt do ss he hath done ;
for therefore he gave us a copy, that we ſhould write after it, that we
might be as he was in this world, (1 John 4. 17.) and walk as he walked,
1 John 2.6. Chriſt’s example herein is to be followed by ministers in
particular, in whom the graces of humility and holy love ſhould eſpeci-
ally appear, and by the exerciſe thereof they effectually ſerve the inte-
reſis of their Maſter, and the ends of their miniſtry. When Chriſt ſent
his apoſtles abroad as his agents, it was with this charge, that they ſhould
not take ſtate upon them, nor carry things with a high hand, but become
all things to all men, 1 Cor. 9, 22. What I have done to your dirty feet,
that do ye to the polluted ſouls of finners; wash them. Some who ſup-
poſe this to be done at the paſſover ſupper, think it intimates a rule in
admitting communicants to the Lord's-ſupper, to ſee that they be firſt"
waſhed and cleanſed by reformation and a blameleſs converſation, and
then take them in to compaſs God’s altar. But all chriſtians likewiſe are
here taught to condºſéend to each other in love, and to do it as Chriſt did
it, unaſked, unpaid ; we muſt not be mercenary in the ſervices of love,
nor do them with reluctancy. \. -
(2.) I am your Maſter, and you are my diſciples, and therefore you
cannot think it below you to do that, how mean ſoever it may ſeem, which
gou have ſeen me do, for, (v. 16.) “the ſervant is not greater than his
that is peculiar to Chriſt, but we may help to purify one another from fin.
Lord, neither he that is ſent,” though ſent with all the pomp and power
of an ambaſſador, greater than he that ſent him, Chriſt had urged this
(Matth. 10, 24, 25,) as a reaſon why they ſhould not think it ſtrange
if they ſuffered as he did ; here he urges it as a reaſon why they ſhould
not think much to humble themſelves as he did. . What he did not think
a diſparagement to him, they muſt not think a diſparagement to them. .
Perhaps the diſciples inwardly were diſguſted at this precept of waſhing
one another's feet, as inconfiſtent with the dignity they expected ſhortly
to be preferred to ; to obviate ſuch thoughts, Chriſt reminds them of
their place as his ſervants; they were not better men than their Maſter, .
and what was confiſtent with his dignity, was much more confiſtent with
their’s. If he were humble and condeſcending, it ill became them to be
proud and aſſuming. Note, [1..] We muſt take good heed to ourſelves,
left Chriſt’s gracious condeſcenſions to us, and advancements of us,
through the corruption of nature, occaſion us to think any high thoughts
of ourſelves, or low thoughts of him. We need to be put in mind of
this, that we are not greater than our Lord. [2.] Whatever our Maf-
ter was pleaſed to condeſcend to, in favour to us, we ſhould much more
condeſcend to, in conformity to him. Chriſt, by humbling himſelf, has
dignified humility, and put an hononr upon it, and obliged his followers
to think nothing below them but fin. We commonly ſay to thoſe who
diſdain to do, ſuch or ſuch a thing, As good as you have done it, and been
never the worſe thought of ; and true indeed it is, if our Maſter has done
it. When we ſee our Maſter ſerving, we cannot but ſee how ill it be-
comes us to be domineering. - e * *
Lastly, Our Saviour cloſes this part of his diſcourſe with an intima-
tion of the neceſſity of their obedience to theſe inſtructions; If ye know
ST. JOHN, XIII.
The Treachery of Judas foretold.
iñºſe things : or, ſeeing ye know them, happy are ye if ye do them. Moſt
people think, Happy are they that riſe and rule. Waſhing one another’s
feet will never get eſtates and preferments; but Chriſt ſaith, for all that,
Happy are they that stoop and obey, ſf ye know theſe things. That may
be underſtood either as ſpeaking doubtfully, whether they know them or
no ; ſo ſtrong was their conceit of a temporal kingdom, that it was a
gueſtion whether they could entertain the notion of a duty ſo contrary
to that conceit ; or, as taking it for granted, that they did know theſe
things; ſince they had ſuch excellent precepts given them, recommended
by ſuch an excellent pattern, it will be neceſſary to the completing of
their happineſs, that they praćtiſe accordingly. -
1. This is applicable to the commands of Christ in general. Note,
Though it is a great advantage to know our duty, yet we ſhall come ſhort
of happineſs if we do not do our duty. Knowing is in order to doing ;
that knowledge therefore is vain and fruitleſs, which is not reduced to
praćtice; nay, it will aggravate the fin and ruin, Luke 12.47, 48. James
4. 17. It is knowing and doing that will demonſtrate us of Christ’s king-
dom, and wiſe builders. See Pſ. 103. 17, 18. -
2. It is to be äpplied eſpecially to this command of humility and ſer-
viceableneſs. Nothing is better kº, or more readily acknowledged,
than this, that we ſhould be humble; and therefore, though many will
own themſelves to be paſſionate and intemperate, few will own themſelves
to be proud, for it is as inexcuſable a fin, and as hateful, as any other;
and yet how little is to be ſeen of true humility, and that mutual ſubjec-
tion and condeſcenſion, which the law of Chriſt inſiſts ſo much upon
Moſt know theſe things ſo well as to expect that others ſhould do accord-
ingly to them, yield to them, and ſerve them, but not ſo well as to do ſo
themſelves.
18, I ſpeak not of you all; I know whom I have cho-
ſen: but that the ſcripture may be fulfilled, He that eat-
eth bread with me, hath lifted up his heel againſt me. 19.
Now l tell you before it come, that when it is come to
paſs, ye may believe that I am he. 20. Verily verily, I ſay
unto you, He that receiveth whomſoever I ſend, receiveth
me: and he that receiveth me, receiveth him that ſent
me. 21. When Jeſus had thus ſaid, he was troubled in
ſpirit, and teſtified, and ſaid, Verily verily, I ſay unto you,
that one of you ſhall betray me. 22. Then the diſciples
looked one on another, doubting of whom he ſpake. 23.
Now there was leaning on Jeſus’ boſom, one of his diſci-
ples whom Jeſus loved. 24. Simon Peter therefore beck-
oned to him, that he ſhould aſk who it ſhould be of whom
he ſpake. 25. He then, lying on Jeſus’ breaſt, ſaith unto
him, Lord, who is it? 26. Jeſus anſwered, He it is to
whom I ſhall give a ſop, when I have dipped it. And
when he had dipped the ſop, he gave it to Judas Iſcariot,
the ſon of Simon. 27. And after the ſop, Satan entered
into him. Then ſaid Jeſus unto him, That thou doeſt,
do quickly. 28. Now no man at the table knew for what
intent he ſpake this unto him. 29. For ſome of them
thought, becauſe Judas had the bag, that Jeſus had ſaid
unto him, Buy thoſe things that we have need of againſt
the feaſt: or that he ſhould give ſomething to the poor.
30. He then, having received the ſop, went immediately
out ; and it was night. -
We have here the diſcovery of Judas' plot to betray his Maſter.
Chriſt knew it from the beginning; but now firſt he diſcovered it to his
diſciples, who did not eanect Chriſt ſhould be betrayed, though he had
often told them ſo, much leſs did they ſuſpect that one of them ſhould
do it. Now here,
I. Chriſt gives them a general intimation of it ; (v. 8.) I ſpeak not of
3/ou all, I cannot expect you will all do theſe things, for I (now whom I
have choſºn, and whom I have paſſed by ; but the ſcripture will be ful-
filled, (Pſ. 41. 9.) “He that eateth bread with me, hath lifted up his
heel againſt me.” He doth not yet ſpeak out of the crime, or the cri-
minal, but raiſeth their expectations of a further diſcovery.
Vol. IV. No. 89.
1. He intimates to them, that they were not all right. He had ſaid,
(v. 10,) re are clean, but not all. So here, I ſpeak not of you all. Note,
What is ſaid of the excellencies of Chriſt’s diſciples, cannot be ſaid of all
that are called ſo. "The word of Chriſt is a diſtinguiſhing word, which
ſeparates between cattle and cattle, and will diſtinguiſhthouſands into hell,
who flattered themſelves with hopes that they were going to heaven. . I
ſpeak not of you all; you my diſciples and followers. Note, There is a
mixture of bad with good in the beſt ſocieties; a Judas among the apoſ-
tles; it will be ſo till we come to the bleſſed ſociety into which ſhall en-
ter nothing unclean or diſguiſed. - - r
2. That he himſelf knew who were right, and who were not ; I know
whom I have choſen, who the few are, that are choſen among the many
that are called with the common call. Note, (1.) They that are choſen,
Chriſt himſelf had the chooſing of them; he nominated the perſons he
undertook for. (2.) They that are choſen, are known to Chriſt, for
he never forgets any, whom he has once had in his thoughts of love,
2 Tim. 2. 19. - * - -
3. That in the treachery of him that proved falſe to him, the ſcrip-
ture was fulfilled, which takes off very much both the ſurpriſe and offence
of the thing. Chriſt took one into his family, whom he foreſaw to be a
traitor, and did not by effectual grace prevent his being ſo, that the ſtrip-
ture might be fulfilled. Let it not therefore be a ſtumbling-block to any;
for though it do not at all leſſen Judas’ offence, it may leſſen our offence
at it. The ſcripture referred to, is David’s complaint of the treachery
of ſome of his enemies; the Jewiſh expoſitors generally underſtand it of
Ahithophel, and our's from them ; Grotius thinks it intimates that the
death of Judas would be like that of Ahithophel. But becauſe that
pſalm ſpeaks of David’s fickneſs, which we read nothing of at the
time of Ahithophel's deſerting him, it may better be underſtood of ſome
other friend of his, that proved falſe to him. This our Saviour applies
to Judas. -
(1.) Judas, as an apostle, was admitted to the higheſt privilege; he
did cat bread with Christ. He was familiar with him, and favoured by
him, was one of his family, one of thoſe with whom he was intimately
converſant. David faith of his treacherous friend,. He did eat ºf m
bread, but Chriſt, being poor, had no bread he could properly call his
own, he faith, He did eat bread with me; ſuch as he had by the kindneſs
of his friends, that ministered to him, his diſciples had their ſhare of Judas
among the reſt. Wherever he went, Judas was welcome with him, did
not dine among ſervants, but ſat at table with his Maſter, ate of the ſame
diſh, drank of the ſame cup, and in all reſpects fared as he fared. He
ate miraculous bread with him, when the loaves were multiplied, ate the
paſſover with him. Note, All that eat bread with Chriſt are not his diſ-
ciples indeed. See 1 Cor. 10.5. -
(2.) Judas, as an apoſtate, was guilty of the baſeſt treachery; he
liſted up the heel againſt Chriſt. . [I.]. He foſook him, turned his back
upon him, went out from the ſociety of his diſciples, v. 30. . [2.] He
deſpiſed him, ſhook off the duſt of his feet againſt him, in contempt of him
and his goſpel.
Nay, [3.] He became an enemy to him ; ſpurned at
him, as wreſtlers do at their adverſaries, whom they would overthrow.
Note, It is no new thing for thoſe that were Chriſt’s ſeeming friends, to
prove his real enemies. They who pretended to magnify him, mag-
nify themſelves againſt him. They eat not only the bread of his cha-
rity, but the bread of his covenant, yet rebel againſt him, and thereby
prove themſelves guilty not only of the baſeſt ingratitude, but the baſeſt
treachery and perfidiouſneſs. - -
II. He gives them a reaſon why he told them beforehand of the treach-
ery of Judas; (v. 19.) “Now I tell you before it come, before Judas has
begun to put his wicked plot in execution, that when it is come to paſs,
you may, inſtead of ſtumbling at it, be confirmed in your belief, that I am?
; he, he that ſhould come.” • * - º
1. By his clear and certain forefight of things to come, which in this,
as in other inſtances, he gave inconteſtable proof of, he proved himſelf to
be the true God, before whom all things are naked and open. Chriſt
foretold that Judas would betray him, when there was no ground to ſuſ-
pećt ſuch a thing, and ſo proved himſelf the eternal Word, which is a diſ-
cerner of the thoughts and intents of the heart. . The prophecies of the
New Teſtament concerning the apoſtaſy of the latter times, (which we
have, 2 Theſſ. 2. 1 Tim. 4. and in the Apocalypſe,) being evidently
accomplished, it is a proof that thoſe writings were divinely inſpired, and
| confirms our faith in the whole canon of ſcripture. -
2. By this application of the types and prophecies of the Old Teſta.
ment to himſelf, he proved himſelf to be the true Meſfiab, to whom all
the prophets bare witneſs. Thus, it was written, and thus it behoved
gif§ſºr, and he ſuffered juſt as it was written, Luke 24, 25, 26.
Chº?, ?:, Zö. . 3. , “ . - r
III. He gives a word of encouragement to his apostles, and all his mi-
nisters ; whom he employed in his ſervice; (v. 20.) He that receiveth
whomſoever Iſènd, receiveth me. The purport of theſe words is the ſame
with what we have in other ſcriptures, but it is not eaſy to make out their
coherence here. ... 1. Chriſt had told his diſciples that they muſt humble
and abaſe themſelves. “ Now,” faith he, “ though there may be thoſe
that will deſpiſe you for your condeſcenſion, yet there will be thoſe that
will do you honour, and ſhall be honoured for ſo doing.” They who
know themſelves dignified by Chriſt's commiſfion, may be content to be
tiliſed in the world's opinion. 2. It is intended to filence the ſcruples
ºf thoſe, who, becauſe there was a traitor among the apoſtles, would be
y of receiving any of them; for if one of them was falſe to his Maſter,
whom would any of them be true to ? Ea uno diſce omnes—They are all
qāke. No, as Chriſt will think never the worſe of them for Judas’ crime,
ſo he will ſtand by them, and own them, and will raiſe up ſuch as ſhall
receive them. They that had received Judas, when he was a preacher,
and perhaps were converted and edified by his preaching, were never the
worſe, nor ſhould reflect upon it with any regret, though he afterward
proved a traitor ; for he was one whom Chrift ſent. We cannot know.
what men are, much leſs what they will be, but thoſe who appear to be
Jent of Chriſt, we muſt receive, till the contrary appear. Though ſome,
by entertaining ſtrangers, have entertained robbers unawares, yet we muſt
ſtill be hoſpitable, for thereby ſome have entertained angels. The abuſes
put upon our charity, though ordered with ever ſo much diſcretion, W.
juſtify our uncharitableneſs, nor loſe us the reward of our-
will neither
charity. : -
(1.) We are here encouraged to receive miniſters as ſent of Christ;
“He that receiveth whomſoever Iſènd, though weak and poor, and ſub-
jećt to like paſſions as others, (for as the law, ſo the goſpel, makes men
prieſts that have infirmity, ) yet if he deliver my meſſage, and be regularly
called and appointed to do ſo, and, as an officer, give himſelf to the word
and prayer ; he that entertains him, ſhall be owned as a friend of mine.”
Chriſt was now leaving the world, but he would leave an order of men,
to be his agents, to deliver his word, and thoſe who receive that in the
light and love of it, receive him ; to believe the doćtrine of Chriſt, and
obey his law, and accept the ſalvation offered upon the terms propoſed;
this is receiving thoſe whom Chriſt ſends, and it is receiving Chriſt Jeſus
the Lord himſelf. -
(2.) We are here encouraged to receive Chriſt as ſent of God; He
that thus receiveth me, that receiveth Chriſt in his miniſters, receiveth the
Father alſo, for they come upon his errand likewiſe, baptizing in the
g Or, in general, He that re-
ceive!h me as his Prince and Saviour, reeeiveth him that ſent me, as his
name of the Father, as well as of the Son:
Portion and Felicity, Chriſt was ſent of God, and in embracing his re-
ligion, we embrace the only true religion.
IV. Chriſt more particularly notifies to them the plot which one of
their number was now hatching againſt him ; (v. 21.) When Jeſus had
thusſaid in general, to prepare them for a more particular diſcovery, he was
troubled in ſpirit, and ſhewed it by ſome geſture or fign, and he testified,
he ſolemnly declared it, (“cum animo teſtandi—with the ſolemnity of a
witneſs on oath,”). “One of you shall betray me; one of you mine apoſ.
tles and conſtant followers.” None indeed could be ſaid to betray him
but thoſe whom he repoſed a confidence im, and were the witneſſes of his
retirements. This did not determine Judas to the fin by any fatal neceſ.
fity ; for, though the event did follow according to the predićtion, yet
not from the predićtion. Chriſt is not the author of fin; yet as to this
heinous ſin of Judas,
1. Chriſt foreſaw it; for even that which is ſecret and future, and hid
from the eyes of all living, is naked and open before the eyes of Chriſt.
He knows what is in man better than they do themſelves, (2 Kings 8.
12.) and therefore ſees what will be done by them. “I knew that thou
wouldeſt deal very treacherouſly,” Iſa. 48, 8. -
2. He foretold it, not only for the fake of the reſt of the diſciples, but
for the iake of Judas himſelf, that he might take warning, and recover
himſelf out of the ſnare of the Devil. Traitors proceed not in their plots,
when they find they are diſcovered ; ſurely Judas, when he finds that his
Maſter knows his deſign, will retreat in time; if not, it will aggravate
his condemnation. . . -
3. He ſpake of it with a manifest contern ; he was troubled in ſpirit
when he mentioned it. . He had often ſpoken of his own ſufferings and
death, without any ſuch trouble of ſpirit as he here diſcovered when he
ſpake of the ingratitude and treachery of Judas. This touched him in a
The Anxiety of the Diſciples,
| tender part. Note, The falls and miſcarriages of the diſciples of Chriſt
are a great trouble of ſpirit to their Maſter; the fins of chriſtians are the
grief of Chriſt. “What ? One of you betray me 2 You that have re-
ceived from me ſuch diſtinguiſhing favours, you that I had reaſon to
think would be firm to me, that have profeſſed ſuch a reſpect for me ;
what iniquity have you found in me, that one of you ſhould betray me?”
This went to his heart, as the undutifulneſs of children grieves thoſe
who have nouriſhed and brought them up, Iſa. 1. 2. See Pſ. 95. 10. Iſa.
63. 10. s = * - w
V. The diſciples quickly take the alarm; they knew their Maſter
would neither deceive them nor jeſt with them ; and therefore looked one
upon another, with a manifeſt concern, doubting of whom he ſhake.
1. By looking one upon another they diſcovered the trouble they were
in upon this notice given them ; it ſtruck ſuch an horror upon them;
that they knew not well which way to look, or what to ſay, "They ſaw
their Maſter troubled, and therefore they were troubled. This was at a
feaſt, where they were cheerfully entertained ; but hence we muſt be.
taught to rejoice with trembling, and as though we rejoiced not. When
David wept for his ſon's rebellion, all his followers wept with him;
(2 Sam. 15. 30.) ſo Chriſt’s diſciples here. Note, That which grieves.
Chriſt, is, and ſhould be, a grief to all that are his ; particularly the ſcan-
dalous miſcarriages of thoſe that are called by his name; Who is offended,
and I burn not 2 - - , - . - -
2. Hereby they endeavoured to diſcover the traitor; they looked wiftly
in one another’s face, to ſee who blushed, or, by ſome diſorder in the
countenance, manifeſted guilt in the heart, upon this notice, but while
thoſe who were faithful, had their conſciences ſo clear, that they could
lift up their faces without ſpot ; he that was falſe, had his conſcience ſo
ſeared, that he was not aſhamed, neither could he bluſh, and ſo no diſco-
very could be made this way. Chriſt thus perplexed his diſciples for a
time, and put them into confuſion, that he might humble them, and prove
them, might excite in them a jealouſy of themſelves, and an indignation
at the baſeneſs of Judas. It is good for us ſometimes to be put to a gaze,
to be put to a pauſe. . . . . .
VI. The diſciples were ſolicitous to get their Maſter to explain him-
ſelf, and to tell them particularly whom he meant ; for nothing but that
can put them out of their preſent pain, for each of them thought he had
as much reaſon to ſuſpect himſelf as any of his brethren ; now,
1. Of all the diſciples, John was most fit to qſk, becauſe he was the fa-
vourite, and ſat next his Maſter; (v. 23.) “There was leaning on Jeſus’
boſom, one of his diſciples whom Jeſus loved.” It appears that this was
John, by comparing ch. 21. 20.
Obſerve, ().) The particular kindneſs which Jeſus had for him ; he
was known by his periphrafis, that he was the diſciple whom Jeſus loved.
He loved them all, (v. 1.) but John was particularly dear to him. Hig.
name fignifies gracious. Daniel, who was honoured with the revelations :
of the Old Teſtament, as John of the New, was a man greatly beloved,
Dan. 9. 23. Note, Among the diſciples of Chriſt, ſome are dearer to
him than others. - º
(2.) His place and poſture at this time; He was leaning on Jeſus”
boſom. Some ſay that it was the faſhion in thoſe countries to fit at meat
in a leaning poſture, ſo that the ſecond lay in the boſom of the firſt, and
ſo on ; which does not ſeem probable to me, for in ſuch a poſture as that
they could neither eat nor drink conveniently ; but whether that were ſo
or no, John now leaned in his boſom, and it ſeems to be an extraordinary.
expreſſion of endearment uſed at this time. Note, There are ſome of
Chriſt’s diſciples whom he lays in his boſom, who have more free and .
intimate communion with him than others. The Father loved the Son,
and laid him in his boſom, (ch. 1. 18.) and believers are in like manner
one with Chriſt, ch. 17. 21. This honour all the faints ſhall have ſhortly.
in the boſom of Abraham. They who lay themſelves at Christ’s feet,
he will lay them in his boſom.
(3.) Yet he conceals his name, becauſe he himſelf was the penman of
the ſtory; he puts this inſtead of his name, to ſhew that he was pleaſed,
with it ; it is his title of honour, that he was the diſciple whom Jeſus
loved, as in David’s and Solomon’s court, there was one that was the
king’s friend; yet be does not put his name down, to ſhew that he was
not proud of it, nor would ſeem to boaſt of it. Paul in a like caſe faith,
I knew a man in Chriſt. - -
Of all the diſciples Peter was moſt forward to know ; (v. 24.) Peter,
fitting at ſome diſtance, beckoned to John, by ſome fign or other, to aſk.
Peter was generally the leading man, moſt apt to put himſelf forth ; and,
where men’s natural tempers lead them to be thus bold in anſwering
and aſking, if they be kept under the laws of humility and wiſdom, they
. . . . . . . ST, JOHN, XIII,
The Anxiety of the Diſciples.
make men very ſerviceable. God gives his gifts variouſly ; but that the
orward men in the church may not think too well of themſelves, nor
the modest be diſcouraged, it muſt be noted that it was not Peter, but
John, that was the beloved diſciple. Peter was deſirous to know, not
only that he might be ſure it was not he, but that, knowing who it was,
they might withdraw from him, and guard againſt him, and, if poſſible,
prevent his deſign. It were a deſirable thing that we ſhould think to
know who in the church will deceive us ; yet let this ſuffice—Chriſt.
knows, though we do not. The reaſon why Peter did not aſk himſelf,
was, becauſe John had a much fairer opportunity, by the advantage of
his feat at table, to whiſper the queſtion into the ear of Chriſt, and to re-
ceive a like private anſwer. It is good to improve our intereſt in thoſe
that are near to Chriſt, and to engage their prayers for us. Do we know
any that we have reaſon to think lie in Chriſt’s boſom Let us beg of
them to ſpeak a good word for us. - •
2. The queſtion was aſked accordingly ; (v.25.) He then, lying at
the breaft of Jiſus, and ſo having the convenience of whiſpering with him,
Jaith unto him, Lord, who is it * Now here John ſhews,
(1.) A regard to his fellow-diſciple, and to the motion he made.
Though £eter had not the honour he had at this time, yet he did not
therefore diſdain to take the hint and intimation be gave him. Note,
They who lie in Chriſt’s boſom, may often learn from thoſe who lie at his
fect, ſomething that will be profitable for them, and be reminded of that
which they did not of themſelves think of. John was willing to gratify
Peter herein, having ſo fair an opportunity for it. As every one hath
received the gift, ſo let him miniſter the ſame for a common good,
Rom. 12. 6. - . . . - ". . . . . . . . .
(2.) A reverence of his Maſter. Though he whiſpered that II)
Chriſt’s ear, yet he called him Lord; the familiarity he was admitted
to, did not at all leſſen his reſpect for his Maſter. It becomes us to uſe
a reverence in expreſſion, and to obſerve a decorum, even in our ſecret
devotions, which no eye is a witneſs to, as well as in public aſſemblies.
The more intimate communion gracious ſouls have with Chriſt, the more .
fenſible they are of his worthineſs, and their own unworthineſs, as Gen.
18. 27. s * * * *
3. Chriſt gave a ſpeedy anſwer to this queſtion, but whiſpering it in
John’s ear; for it appears (v. 29.) that the reſt were ſtill ignorant of the
matter. He it is to whom I ſhall give a ſºp, Jøgto-g imorſel, a crºſº;
when I have dipped it in the ſauce. And when he had dipped the ſop, John
flrićtly obſerving his motions, he gave it to Judas 3 and Judas took it
readily enough, not ſuſpecting the defign of it, but glad of a favoury bit,
to make up his mouth with.
(1.) Chriſt notified the traitor by aſgn. He could have told John
by name who he was ; The adverſary and enemy is that wicked Judas,
he is the traitor, and none but he , but thus he would exerciſe, the obſerva-
tion of John, and intimate what need his miniſters have, of a ſpirit of |
diſcerning; for the falſe brethren we are to ſtand upon our guard againſt,
are not made known to us ly words, but by ſigns; they are to be known
to us by their fruits, by their ſpirits ; it requires great diligence and care
to form a right judgment upon them. .. o -
(2.) That ſign was a ſop, which Chriſt gave him, a very proper ſign,
becauſe it was the fulfilling of the ſcripture, (v. 18.) ..that the traitor
ſhould be one that ate bread with him, that was at this time a fellow-
commoner with him. It had likewiſe a fignificancy in it, and teaches us,
[1..] That Chriſt ſometimes gives ſops to traitors; worldly riches ho-
nours and pleaſures are ſºps (if I may ſo ſpeak) which Providence ſome.
times gives into the hands of wicked men. Judas perhaps thought himſelf
a favourite becauſe he had the ſop, like Benjamin at Joſeph’s table, a
meſs by himſelf; thus the proſperity of fools, like a ſtupifying,ſop, helps
to destroy them. [2.] That we muſt not be outrageous againſt thoſe
whom we know to be very malicious againſt us. Chriſt carved to Judas
as kindly as to any at the table, though he knew he was then plotting
his death. If thine enemy hunger, feed him, that is to do as Chriſt
does.
VII. Judas himſelf, inſtead of being convinced hereby of his wicked.
neſs, was the more confirmed in it, and the waring given him was to him
a ſavour of death unto death ; for it follows, - *
1. The Devil hereupou took poſſeſſion of him ; (v. 27.) After the ſop,
Satan entered into him ; not to make him melancholy, or drive him dif-
tracted, which was the effect of his poſſeſſing ſome ; not to hurry him into
the fire, or into the water ; happy had it been for him if that had been the
worſt of it, or if with the ſwine he had been choked in the fea; but
Satan entered into him, to poſſeſs him with a prevailing prejudice againſt
Chriſt and his doćtline, and a contempt of him as one, whoſe life was
\
of ſmall value, to excite in him a covetous deſire of the wages of unrighe
teouſneſs, and a reſolution to ſtick at nothing for the obtaining of them.
But, . . . . -- r *
(1.) Was not Satan in him before ?, How then is it ſaid, that now
Satan entered into him. Judas was all along a devil, (ch. 6. 70.) a ſon
of perdition, but now Satan gained a more full poſſeſſion of him, had a
more abundant entrance into him. His purpoſe to betray his Maſter was
now ripened into a fixed reſolution; now he returned with ſeven other
ſpirits more wicked than himſelf, Luke 11.25. Note, [1..] Though
the Devil is in every wicked man that does his works, (Eph. 2. 2.) yet
ſometimes he enters more manifeſtly and more, powerfully than at 6ther
times, when he puts them upon ſome enormous wickedneſs, which hu-
manity and natural conſcience ſtartle at. [2.] Betrayers of Chriſt have
much of the Devil in them. -Chriſt ſpeaks of the fin of Judas as greater
than that of any of his perſecutors. ... ' ' ' . . - -
(2.) How came Satan to enter into him after theſop P Perhaps he was
preſently aware that it was the diſcovery of him, and it made him deſ:
perate in his reſolutions. Many are made worſe by the gifts of Chriſt’s
bounty, and are confirmed in their impenitency in that which ſhould
have led them to repentance. The coals of fire heaped upon their heads,
inſtead of melting them, harden them. . . . . .
2. Chriſt hereupon diſmiſſed him, and delivered him up to his own
heart’s lufts; Then ſaid Jeſus unto him, That thou doest, do quickly.
This is not to be underſtood as either adviſing him to his wickedneſs,
or warranting him in it ; but either, (1.). As abandoning him to the
condućt and power of Satan. Chriſt knew that Satan was entered into
him, and had peaceable poſſeſſion ; and now he gives him up as hopeleſs.
The various methods Chriſt had uſed for his convićtion, were ineffectual ;
and therefore, “What thou doeſt thou wilt do quickly; if thou art
reſolved to ruin thyſelf, go on, and take what comes.” Note, When the
evil ſpirit is willingly admitted, the good ſpirit juſtly withdraws. Or, (2.)
As challenging him to do his worſt.; “Thou art plotting againſt me,
put thy plot in execution and welcome, the ſooner the better, I do not
fear thee, I am ready for thee.” Note, Our Lord Jeſus was very for-
ward to ſuffer and die for us, and was impatient of delay in the perfeót-
ing of his undertaking. Chriſt ſpeaks of Judas’ betraying him as a
thing he was now doing, though he was only purpoſing it. Thoſe
who are contriving and defigning miſchief, are, in God’s account, doing
| miſchief, - w - -
3. They that were at table, underſtood not what he meant, becauſe
they did not here what he wiſpered to John ; (v. 28, 29.) No man at
table, either the diſciples, or any other of the gueſts, except John, knew
for what intent he ſpake this to him. . . . . . . . .
(1.) They did not ſuſpect that Chriſt ſaid it to Judas as a traitor, be-
cauſe it did not enter into their heads that Judas was ſuch a one, or would
prove ſo. Note, It is an excuſable dulneſs in the diſciples of Chriſt not to
be quick-ſighted in their cenſures. Moſt are ready enough to ſay, when
they hear harſh things ſpoken in general, now ſuch a one is meant, and
now ſuch a one ; but Chriſt’s diſciples were ſo well taught to love one
another, that they could not eaſily learn to ſuſpe&t one another ; charity
thinks no evil. . - . . \ -
(2.) They therefore took it for granted that he ſaid it to him as a
trustee, or treaſurer, of the houſehold, giving him orders for the laying
out of ſome money. Their ſurmiſes in this caſe diſcover to us for what
uſes and purpoſes our Lord Jeſus commonly directed payments to be
made out of that little ſtock he had ; and ſo teach us how to honour the
Lord with our ſubſtance. They concluded ſomething was to be laid
out, either, - * -
[1..] In works of piety; Buy thoſe things that we have need of against
the ſeast. Though he borrowed a room to eat the paſſover in, yet he
bought in proviſion for it. That is to be reckoned well beſtowed, which
is laid out upon thoſe things we have need of for the maintenaice of God’s
| ordinances among us; and we have the leſs reaſon to grudge that expenſe
now, becauſe our goſpel-worſhip is far from being ſo chargeable as the
legal worſhip was. r - - -
[2] Or in works of charity; that he should give ſºmething to the
poor. By this it appears, First, That our Lord Jefus, though he lived
upon alms himſelf (Luke 8. 3.) yet gave alms to the poor, a little out
of a little. Though he might very well be excuſed, not only becauſe he
was poor himſelf, but becauſe he did ſo much good otherways, curing ſo
many gratis ; yet, to ſet us an example, he gave, for the relif of the poor,
out of that which he had for the subsistence of his family; ſee Eph. 4.
28. Secondly, That the time of a religious feaſt was thought a proper
|
time for works of charity. When he celebrated the paſſover, he ordered
• * ,
Wºmething for the poor. When we experience God’s bounty to us, that
ſhould make us bountiful to the poor. -
4. Judas hereupon ſets himſelf vigorouſ
him. He went away. Notice is taken,
(1.) Of his ſpeedy departure; he went out ſº and quitted the
houſe. [1..] For fear of being more plainly diſcovered to the company,
which if he were, he expected they would all fall upon him, and be the
death of him, or at leaſt of his proječt. [2.] He went out as one weary
of Chriſt’s company, and that of his apoſtles. Chriſt needed not to ex-
pel him, he expelled himſelf. Note, Withdrawing from the communion
of the faithful, is commonly the firſt overt-áct of a backſlider, and the
beginning of an apoſtaſy. [3.] He went out to proſecute his deſign, to
look for thoſe with whom he was to make his bargain, and to ſettle the
agreement with them. Now that Satan had got into him, he hurried
him on with precipitation, left he ſhould ſee his error, and repent of it.
(2.) Of the time of his departure; It was night.
[1..] Though it was night, an unſeaſonable time for buſineſs, yet, Satan
having entered into him, he made no difficulty of the coldneſs and darkneſs
of the night. This ſhould ſhame us out of our ſlothfulneſs and cowardice
in the ſervice of Chriſt, that the Devil’s ſervants are ſo earneſt and ven-
turous in his ſervice. * ,
[2.] Becauſe it was night, and that gave him advantage of privacy
and concealment. He was not willing to be ſeen treating with the chief
prieſts, and therefore choſe the dark night as the fitteſt time for ſuch
works of darkneſs. They whoſe deeds are evil, love darkneſs rather than
light; ſee Job 24. 13, &c. *
y to purſue his defign againſt
31. Therefore when he was gone out, Jeſus ſaid, Now
is the Son of man glorified, and God is glorified in him.
32. If God be glorified in him, God ſhall alſo glorify him
in himſelf, and ſhall ſtraightway glorify him. 33. Little
children, yet a little while I am with you. Ye ſhall ſeek
me: and as I ſaid unto the Jews, Whither I go, ye cannot
come : ſo now I ſay unto you. 34. A new commandment
I give unto you, That ye love one another ; as I have
loved you, that ye alſo love one another. 35. By this
ſhall all men know that ye are my diſciples, if ye have love
one to another. -
This and what follows, to the end of ch. 14. was Chriſt’s table-talk
with his diſciples. When ſupper was done, Judas went out ; but what
did the Maſter and his diſciples do, whom he left fitting at table 2 They
applied themſelves to profitable diſcourſe, to teach us, as much as we can,
to make converſation with our friends at table ſerviceable to religion.
Chriſt begins this diſcourſe ; the more forward we are humbly to pro-
mote that communication which is good, and to the uſe of edifying, the
more like we are to Jeſus Chriſt. Thoſe eſpecially that by their place,
reputation, and gifts, command the company, to whom men give ear,
St. JOHN, XIII.
ought to uſe the intereſt they have in other reſpects as an opportunity of
doing them good.
Now our Lord Jeſus diſcourſes with them, (and probably diſcourſes
much more largely than is here recorded,) t
I. Concerning the great myſtery of his own death and Jufferings,
which they were as yet ſo much in the dark about, that they could not
perſuade themſelves to expečt the thing itſelf, much leſs did they under.
ſtand the meaning of it ; and therefore Chriſt gives them ſuch inſtructions
concerning it, as made the offence of the croſs to ceaſe. Chriſt did not
begin this diſcourſe till Judas was gone out, for he was a falſe brother.
The preſence of wicked people is often a hinderance of good diſcourſe.
When Judas was gone out, Chriſt ſaid, Now is the Son of man glo-
rifted; now that Judas is diſcovered and diſcarded, who was a foot
in their love-feaſt, and a ſcandal to their family, now is the Son of
man glorified. Note, Chriſt is glorified by the purifying of chriſtian
ſocieties: corruptions in his church are a reproach to him; the purg-
ing out of thoſe corruptions rolls away the reproach. Or, rather,
now Judas was gone to ſet the wheels a-going, in order to his being put
to death, and the thing was likely to be effected ſhortly ; Now is the
Son of man glorifted, meaning, Now he is crucified.
1. Here is ſomething which Chriſt inſtrušis them in concerning his
ſufferings, that was very comforting. Three things,
(1.) That he ſhould himſelf be glorified in them. Now the son of |
Chriſt's Departure predićted.
man is to be expoſed to the greateſt ignominy and diſgrace, to be deſ.
pitefully uſed to the laſt degree, and diſhonoured both by the cowardice
of his friends, and the inſolence of his enemies; yet now he is glorifted.
For, [1..] Now he is to obtain a glorious victory over Satan and all
the powers of darkneſs, to ſpoil them, and triumph over them. He is
now girding on the harneſs, to take the field againſt thoſe adverſaries of
God and man, with as great an aſſurance as if he had put it off.
... [2] Now he is to work out a glorious deliverance for his people; by
his death to reconcile them. to God, and bring in an everlaſting righté.
ouſneſs and happineſs for them ; to ſhed that blood which is to be an in-
exhauſtible fountain of joys and bleſfings to all believers.
[3.]. Now he is to give a glorious example of ſelf-denial and patience
under the croſs, courage and contempt of the world, zeal for the glory
of God, and love to the ſouls of men, ſuch as will make him to be for
ever admired and had in honour. Chriſt had been glorified in many mi-
racles he had wrought, and yet he ſpeaks of his being glorified now in
his ſufferings, as if that were more than all his other glories in his hum-
bled ſtate. , -
(2.) That God the Father ſhould be glorifted in them. The ſuffer-
ings of Chriſt were, [1] The ſatisfaction of God’s justice, and ſo God
was glorified in them. Reparation was thereby made with great advan-
tage for the wrong done him in his honour by the fin of man. The ends
of the law were abundantly anſwered, and the glory of his government
effectually aſſerted and maintained. [2.] They were the manifeſtation
of his holineſs and mercy. The attributes of God ſhine bright in redemp-
tion and providence, but much more in the work of creation; ſee 1 Cor.
i. 24, 2 Cor. 4, 6. God is Love, and herein he hath commended his
OWe,
(3.) That he ſhould himſelf be greatly glorified after them, in con-
fideration of God’s being greatly glorified by them, v. 32. Obſerve
how he enlarges upon it. -
[1..] He is ſure that God will glorify him ; and thoſe whom God
glorifies, are glorious indeed. Hell and earth ſet themſelves to vilify
Chriſt, but God reſolved to glorify him, and he did it. He glorified
him in his ſufferings by the amazing figns and wonders, both in heaven
and earth, which attended them, and extorted even from his crucifiers an
acknowledgment that he was the Son of God. But eſpecially after his
ſufferings he glorified him, when he ſet him at his own right hand, gave
him a name above every name.
[2] That he will glorify him in himſelf—i, izurg. Either, First,
In Christ himſelf. He will glorify him in his own perſon, and not only
in his kingdom among men. This ſuppoſes his ſpeedy reſurre&tion. A
common perſon, may be honoured after his death, in his memory or po-
ſterity, but Chriſt was honoured in himſelf. Or, Secondly, In God him-
ſelf, God will glorify him with himſelf, as it is explained, ch. 17. 5. He
shall ſit down with the Father upon his throne, Rev. 3. 21. This is true
glory. -
[3] That he will glorify him straightway. . He looked upon the joy
and glory ſet before him, not only as great, but as near ; and his for-
rows and ſufferings ſhort and ſoon over. Good ſervices done to earthly
princes, often remain long unrewarded ; but Chriſt had his preferments
preſently. It was but forty hours (or not ſo much) from his death to
his reſurre&tion, and forty days from thence to his aſcenſion, ſo that it
might well be ſaid that he was straightway glorified, Pſ. 16. 10.
[4] All this, in confideration of God’s being glorified in and by his
ſufferings ; Seeing God is glorified in him, and receives honour from his
ſufferings, God ſhall in like manner glorify him in himſelf, and give ho-
nour to him. Note, First, In the exaltation of Chriſt, there was a re-
gard had to his humiliation, and a reward given for it. “Becauſe he
humbled himſelf, therefore God highly exalted him.” If the Father
be ſo great a Gainer in his glory by the death of Chriſt, we may be ſure
º the Son ſhall be no loſer in his. See the covenant between them,
Iſa. 53, 12. Secondly, Thoſe who mind the buſineſs of glorifying God
no doubt ſhall have . happineſs of being ..º. ifying 3)
2. Here is ſomething that Chriſt inſtructs them in, concerning his
ſufferings, which was awakening, for as yet they were ſlow of heart to
underſtand it ; (v. 32.) “Little children, yet a little while I am with
you,” &c. &
Two things Chriſt here ſuggeſts, to quicken his diſciples to improve
their preſent opportunities. Two ſerious words.
(1.) That his stay in this world, to be with them here, they would
find to be very ſhort. , Little children. This compellation does not
ſpeak ſo much their weakneſs as his tenderneſs and compaſſion; he ſpeaks
to them with the affection of a father, now that he is about to leave
ST, JOHN, XIII.
Chriſt's Departure predićted.
- decay; (Heb. 8, 13.) it ſhall be new to eternity when faith and hope
them, and to leave bleſfings with them ; Know this then, that yet a little
while I am with you. Whether we underſtand it of the time previous to his
death, or the time betwixt his aſcenſion, it comes much to one; he had
but a little time to ſpend with them, and therefore, -
[1..] Let them improve the advantage they now had. If they had
any good queſtion to aſk, if they would have any advice, inſtrućtion, or
comfort, let them ſpeak quickly; for yet a little while I am with you. We
muſt make the beſt of the helps we have for our ſouls while we have
them, becauſe we ſhall not have them long; they will be taken from us
or we from them. - - . . -
[2.] Let them not dote upon his bodily preſence, as if their happineſs
and comfort were bound up in that ; no, they muſt think of living with-
out it ; not be always little children, but go alone, without their nurſes.
Ways and means are appointed but for a little while, and are not to be
reſted in, but preſſed through to our reſt, which they have a reference to.
(2.) That their following him to the other world, to be with him there,
they would find to be very difficult. What he had ſaid to the Jews,
(ch. 7. 34.) he faith to his diſciples ; for they have need to be quickened
by the ſame conſiderations that are propounded for the convincing and
awakening of finners. Chriſt tells them here, [1..] That when he was
gone they would find a miſs of him; 3 e shall ſeek me, that is, “ ye ſhall
wiſh ye had me again with you.” We are often taught the worth of
mercies by the want of them. Though the preſence of the Comforter
yielded them real and effectual relief in ſtraits and difficulties, yet it was
inot ſuch a ſenſible ſatisfaction as his bodily preſence would have been to
thoſe who had been uſed to that. But obſerve, Chriſt ſaid to the Jews,
Ye ſhall ſeek me and not find me ; but to the diſciples he only faith, re
shallſeek me, intimating, that though they ſhould not find his bodily pre-
fence any more than the Jews, yet they ſhould find that which was tanţa-
mount, and ſhould not ſeek in vain. When they ſought his body in the
ſepulchre, though they did not find it, yet they ſought to good purpoſe.
{2.] That whither he went they could not come, which ſuggeſts to them
Whigh thoughts of him who was going to an inviſible, inacceſſible world, to
dwell in that light which none can approach unto ; and alſo low thoughts
of themſelves, and ſerious thoughts of their future ſtate.
them that they could not follow him, (as Joſhua told the people that they
could not ſerve the Lord,) only to quicken them to ſo much the more ||
diligence and care. They could not follow him to his croſs, for they had
not courage and reſolution ; it appeared that they could not, when they all
forſook him and fled. Nor could they follow him to his crown, for they had
not a ſufficiency of their own, nor were their work and warfare yet finished.
II. He diſcourſes with them concerning the great dety of brotherly
love ; , (v. 34, 35.) Te shall love one another. Judas was now gone out,
and had proved himſelf a falſe brother ; but they muſt not therefore har-
bour ſuch jealoufies and ſuſpicions one of another, as would be the bane
of love : though there was one Judas among them, yet they were not all
Judaſes. Now that the enmity of the Jews againſt Chriſt and his fol.
lowers was ſwelling to the height, and they muſt expect ſuch treatment
as their Maſter had, it concerned them by brotherly love to ſtrengthen
one another’s hands. - -
Three arguments for mutual love are here urged.
1. The command of their Master ; (v. 34.) A new commandment I
give unto you. He not only commends it as amiable and pleaſant, not
only counſels it as excellent and profitable, but commands it, and makes
it one of the fundamental laws of his kingdom ; it goes a-breaſt with the
command of believing in Chriſt, 1 John 3, 23. 1 Pet. 1. 22. It is the
command of our Ruler, who has right to give law to us; it is the com-
mand of our Redeemer, who gives us this law in order to the curing of
our ſpiritual diſeaſes, and the preparing of us for our eternal bliſs. It is
a new commandment ; that is, (1.) It is a renewed commandment ; it
was a commandment from the beginning, (1 John 2.7.) as old as the
law of nature; it was the ſecond great commandment of the law of
Moſes; yet, becauſe it is alſo one of the great commandments of the
New Teſtament of Chriſt, the new Lawgiver, it is called a new command-
ment ; it is like an old book in a new edition correóted and enlarged.
This commandment had been ſo-corrupted by the traditions of the Jewiſh
church, that, when Chriſt revived it, and ſet it in a true light, it might
well be called a new commandment. Laws of revenge and retaliation
were ſo much in vogue, and ſelf-love had ſo much the aſcendant, that the
law of brotherly love was forgotten as abſolete, and out of date;. ſo that
as it came from Chriſt new, it was new to the people. (2.) It is an
&ccellent command ; as a new ſong is an excellent ſong, that has an un-
common gratefulneſs in it. (2.) It is an everlaſting command; ſo
trangely new as to be always ſo ; as the new covenant which ſhall never
Vol. IV. No. 89.
Chriſt tells
are antiquated. (4.) As Chriſt gives it, it is new. Before it was, Thou
ſhalt love thy neighbour; now it is, Ye ſhall love one another; it is preſ-
| fed in a more winning way, when it is thus preſſed as mutual duty owing
to one another. . . .
2. The evample of their Saviour is another argument for brotherly
love ; as I have loved you. . This is it that makes it a new commandment
—that this rule and reaſon of love, (as I have loved you, ) are perfeótly
new, and ſuch as had been hid from ages and generations. Underſtand
this, (1.) Of all the inſtances of Chriſt’s love to his diſciples, which
they had already experienced during the time he went in and out among
them. He ſpake kindly to them, concerned himſelf heartily for them,
and for their welfare; inſtructed, counſelled, and comforted, them;
prayed with them, and for them; vindicated them when they were ac-
cuſed, took their part when they were run down, and publicly owned
them to be dearer to him than his mother, or ſiſter, or brother. He re-
proved them for what was amiſs, and yet compaſſionately bore with their
failings, excuſed them, made the beſt of them, and paſſed by many an
overfight. Thus he had loved them, and juſt now waſhed their feet;
and thus they must love one another, and love to the end. Or, (2.) It
may be underſtood of the ſpecial inſtance of love to all his diſciples, which
he was now about to give, in laying down his life for them ; Greater love
hath no man than this, ch. 15. 13. Has he thus loved us all Juſtly
may he expe&t that we ſhould be loving to one another. Not that we
are capable of doing any thing of the ſame nature for each other, (Pſ.
49. 7.) but we muſt love one another in ſome reſpects after the ſame
manner ; we muſt ſet this before us as our copy, and take directions
from it. Our love to one another muſt be free and ready, laborious and
expenſive, conſtant and perſevering ; it muſt be love to the ſouls one of
another. We muſt alſo love one another from this motive, and upon
this conſideration—becauſe Chriſt has loved us. . See Rom. 15. 1, 2.
Eph. 5. 2, 25. Phil. 2. 1..5. - . .
3. The reputation of their profeſſion ; (v. 35.) “By this ſhall all men
know that you are my diſciples, if you have love one to another.” Ob-
ſerve, We muſt have love, not only shew love, but have it in the root
and habit of it; and have it when there is not any preſent occaſion to
ſhew it; have it ready. “Hereby it will appear that you are indeed
my followers by following me in this.” Note, Brotherly love is, the
badge of Chriſt’s diſciples. By this he knows them, by this they may
know themſelves, (1 John 3. 14.) and by this others may know them.
This is the livery of his family, the diſtinguiſhing charaćter of his diſci-
ples; this he would have them noted for, as that, wherein they excelled
all others—their loving one another. This was it that their Maſter was
famous for; all that ever heard of him, have heard of his love, his great
love; and therefore if you ſee any people more affectionate one to 'an-
other than what is common, ſay, “ Certainly theſe are the followers of
Chriſt, they have been with Jeſus.” - - -
Now, by this it appears, (1.) That the heart of Chriſt was very much
upon it, that his diſciples ſhould love one another; in this they muſt be
Jingular; whereas the way of the world is to be every one for himſelf,
they ſhould be hearty for one another. He does not ſay, By this shall
men know that ye are my diſciples—if ye work miracles; for a worker
of miracles is but a cypher without charity ; (1 Cor. 13. 1, 2.) but if
ye love one another from a principle of ſelf-denial and gratitude to Chriſt;
this Chriſt would have to be the proprium of his religion, the principal
note of the true church. (2.) That it is the true honour of Chriſt’s
diſciples to excel in brotherly love. Nothing will be more effectual than
this to recommend them to the eſteem and reſpect of others. See what
a powerful attractive it was, A&ts 2.46, 47. Tertullian ſpeaks of it as
the glory of the primitive church, that the chriſtians were known by
! their affection to one another. Their adverſaries took notice of it, and
ſaid, Sre how theſe christians love one another, Apol. cap. 39. º
That, if the followers of Chriſt do not love one another, they not only caſt
an unjuſt reproach upon their profeſſion, but give juſt cauſe to ſuſpect their
own fincerity. O. Jeſus 2 are thºſe thy christians, theſe paſſionate, ma-
licious, ſpiteful, ill-natured people 2 Is this thy ſon’s coat P When our
brethren ſtand in need of help from us, and we have an opportunity of
being ſerviceable to them, when they differ in opinion and practice from
us, or are any ways rivals, with, or provoking to, us, and ſo we have an
occaſion to condeſcend and forgive ; in ſuch caſes as this it will be
known whether we have this badge of Chriſt’s diſciples.
36. Simon Peter ſaid unto him, Lord, whither goeſt
thou? Jeſus anſwered him, Whither I go, thou canſt not
8 C
*.
follow me now : but thou ſhalt follow me afterward, 37.
Peter ſaid unto him, Lord, why cannot I follow thee now :
I will lay down my life for thy ſake. 38. Jeſus anſwered
him, Wilt thou lay down thy life for my fake : Verily
verily I ſay unto thee, The cock ſhall not crow, till thou
haſt denied me thrice.
In theſe verſes, we have,
I. Peter’s curioſity, and the check given to that.
1. Peter's queſtion was bold and blunt ; (v. 36.) Lord, whither goest
thou P Referring to what Chriſt had ſaid, (v. 33.) Whither I go, ye
cannot come. The pračtical inſtructions Chriſt had given them concern-
ing brotherly love, he overlooks, and aſks no queſtions upon them, but
faſtens upon that concerning which Chriſt purpoſely kept them in the
dark. Note, It is a common fault among us, to be more inquiſitive con-
cerning things ſecret, which belong to God only, than concerning things
revealed, which belong to us and our children ; more deſirous to have our
curiosity gratified than our conſciences dire&ted; to know what is done in
heaven than what we may do to get thither. It is eaſy to obſerve it in
the converſe of chriſtians, how ſoon a diſcourſe of that which is plain and
edifying, is dropped, and no more ſaid to it, the ſubjećt is exhausted ;
while a matter of doubtful diſputation runs into an endleſs ſtrife of
words. - º
2, Chriſt’s anſwer was inſtructive. He did not gratify him with any
particular account of the world he was going to, nor ever foretold his
glories and joys ſo diſtinétly as he did his ſufferings; but ſaid what he
had ſaid before ; (v. 33.) Let that ſuffice, “ thou canſt not follow me
now, but ſhalt follow me hereafter.” w
{º} We may underſtand it of his following him to the croſs : “Thou
haſt not yet ſtrength enough of faith and reſolution to drink of my cup ;”
and it appeared ſo by his cowardice, when Chriſt was ſuffering.
For this reaſon, when Chriſt was ſeized, he provided for the ſafety
of his diſciples, Let theſe go their way, becauſe they could not fol-
low him now. Chriſt confiders the frame of his diſciples, and will
not cut out for them that work and hardſhip which they are not as yet
fit for ; the day ſhall be as the strength is. Peter, though defigned for
martyrdom, cannot follow Chriſt now, not being come to his full growth,
but he shall follow him hereqfter ; he ſhall be crucified at laſt, like his
Maſter. Let him not think that becauſe he eſcapes ſuffering now, he
'ſhall never ſuffer. From our miſſing the croſs once, we muſt not infer
that we ſhall never meet it; we may be reſerved for greater trials than
we have yet known.
(2.) We may underſtand it of his following him to the crown. Chriſt
was now going to his glory, and Peter was very defirous to go with
him ; “No,” ſaith Chriſt, “ thou canst not follow me now, thou art not
yet ripe for heaven, nor haſt thou finiſhed thy work on earth. The
Forerunner muſt firſt enter to prepare a place for thee, but thou shalt fol.
low me afterward, after thou haſt fought the good fight, and at the time
appointed.” Note, Believers muſt not expe&t to be glorified as ſoon as
they are effectually called, for there is a wilderneſs between the Red-ſea
and Canaan.
II. Peter’s confidence, and the check given to that.
1. Peter makes a daring protestation of his constaucy. He is not con-
tent to be left behind, but aſks, “Lord, why cannot I follow thee now P
Doſt thou queſtion my fincerity and reſolution ? I promiſe thee, if there
be occaſion, I will lay down my life for thyſake.” Some think Peter had
a conceit, as the Jews had in the like caſe, (ch. 7, 35.) that Chriſt was
deſigning a journey or voyage into ſome remote country, and that he
"declared his reſolution to go along with him wherever he went ; but
having heard his Maſter ſo often ſpeak of his own ſufferings, ſurely he
could not underſtand him any otherwiſe than of his going away by death;
and he reſolves as Thomas did, that he will go and die with him ; and
better die with him, than live without him. See here, (1.) What an af.
fečtionate love Peter had to our Lord Jeſus, “I will lay down my life
jor thy ſake, and I can do no more.” I believe Peter ſpake as he thought,
and, though he was inconſiderate, he was not insincere, in this reſolution.
Note, Chriſt ſhould be dearer to us than our own lives, which therefore,
when we are called to it, we ſhould be willing to lay down for his ſake,
Aëts 20. 24, (2.) How ill he took it to have it queſtioned, intimated in
that expoſtulation, “Lord, why cannot I follow thee now 2 Doſt thou
ſuſpect my fidelity to thee * I Sam. 29.8. Note, It is with regret
that true love hears its own fincerity arraigned, as ch. 21. 17. Chriſt
St. JOHN, XIII, xiv.
l
Peter's Self-confidence.
had indeed ſaid that one of them was a devil, but he was diſcovered, and
gone out, and therefore Peter thinks he may ſpeak with the more aſſur-
ance of his own ſincerity; “Lord, I am reſolved I will never leave thee,
and therefore why cannot I follow thee P’” We are apt to think that we
can do any thing, and take it amiſs to be told that this and the other we
cannot do, whereas without Chriſt we can do nothing. -
2. Chriſt gives him a ſurpriſºng prediction of his inconstancy, v. 38.
Jeſus Chriſt knows us better than we know ourſelves, and has many ways
of diſcovering thoſe to themſelves, whom he loves, and will hide pride
from. -
(1.) He upbraids Peter with his confidence; “ Wilt thou lay down
thy life for my ſake ** Methinks, he ſeems to have ſaid this with a
ſmile, “ Peter, thy promiſes are too large, too laviſh to be relied on ;
| thou doſt not confider with what reluctancy and ſtruggle a life is laid
down, and what a hard taſk it is to die; not ſo ſoon done as ſaid.” Chriſt
hereby puts Peter upon ſecond thoughts, not that he might retraćt his
reſolution, or recede from it, but that he might inſert into it that neceſ.
ſary proviſo, “Lord, thy grace enabling me, I will lay down my life for
thy fake.” “Wilt thou undertake to die for me 2 What, thou that
trembledſt to walk upon the water to me : What, thou that, when ſuf-
ferings were ſpoken of, criedſt out, Be it far from thee, Lord / It was an
eaſy thing to leave thy boats and nets to follow me, but not ſo eaſy to
lay down thy life.” His Maſter himſelf ſtruggled when it came to
that, and the diſciple is not greater than his Lord. Note, It is good for
us to shame ourſelves out of our preſumptuous confidence in ourſelves.
Shall a bruiſed reed ſet up for a pillar, or a fickly child undertake to be
a champion ? What a fool am I to talk ſo big
2.) He plainly foretells his cowardice in the critical hour.
To ſtop
| the mouth of his boaſting, leſt Peter ſhould ſay it again, Tea, Maſter,
that I will, Chriſt ſolemnly aſſerts it with, “Verily verily I ſay unto
thee, The cock ſhall not crow till thou haſt denied me thrice.” He
does not ſay, as afterward, This night, for it ſeems to have been two nights.
before the paſſover; but, “ Shortly thou wilt have denied me thrice,
| within the ſpace of one night; nay, within ſo ſhort a ſpace as between
the firſt and laſt crowing, of the cock; the cock shall not crow, ſhall not
have crowed his crowing out, till thou haſt again and again denied me,
and that for fear of ſuffering.” The crowing of the cock is mentioned,
[1..] To intimate that the trial in which he would miſcarry thus, ſhould
be in the night, which was an improbable circumſtance, but Chriſt’s fore-
telling it was an inſtance of his infallible forefight. [2.] Becauſe the
crowing of the cock was to be the occaſion of his repentance, which of
itſelf would not have been, if Chriſt had not put this into the predićtion.
Chriſt not only foreſaw that Judas would betray him, though he only in
heart defigned it; but he foreſaw that Peter would deny him, though he
did not defign it, but the contrary. He knows not only the wickedneſs of
Jinners, but the weakneſs of ſaints. 4.
Chriſt told Peter, First, That he would deny him, would renounce
and abjure him; “Thou wilt not only not follow me #m. but be aſhamed
to own that ever thou didſt follow me.” Secondly, That he would do
this not once only by a haſty ſlip of his tongue, but after he had pauſed,
would repeat it a ſecond and third time; and it proved too true. We
commonly give it as a reaſon, why the prophecies of ſcripture are ex-
preſſed darkly and figuratively, becauſe, if they did plainly deſcribe the
event, the accompliſhment would thereby either be defeated, or neceſſi-
tated by a fatality inconfiſtent with human liberty; and yet this plain
and expreſs prophecy of Peter’s denying Chriſt, did neither; nor did
in the leaſt make Chriſt acceſſary to Peter's fin. But we may well ima-
gine what a mortification it was to Peter’s confidence of his own courage,
to be told this, and to be told it in ſuch a manner, that he durſt not con-
tradićt it, elſe he would have ſaid as Hazael, What 1 is thy ſºrvant a
dog 2 This could not but fill him with confuſion. Note, The moſt
Jècure are commonly the leaſt ſafe; and thoſe moſt ſhamefully betray
their own weakneſs, that moſt confidently preſume upon their own
ſtrength,” 1 Cor. 10. 12.
CHAP. XIV.
This chapter is a continuation of Christ’s diſcourſe with his diſciples ſº.
Jupper ; when he had convićted and diſcarded Judas, he ſet himſelf to
comfort the rest, who were full of ſorrow upon what he had ſaid of leav-
ing them, and a great many good words and comfortable words he here
Jpeaks to them. The diſcourſe is interlocutory, as Peter in the ſoregoing
chapter ; ſo Thomas, and Philip, and Jude, in this interpoſed their
thoughts upon what he ſaid, according to the liberty he was pleaſed to
ST. JOHN, XIV.
Chriſt’s conſolatory Diſcourſe.
allow them. Free conferences are as instructive as ſolemn ſpeeches,
and more/6. The general ſtope of this chapter is in the first verſe ; it
is deſigned to keep trouble from their hearts ; now in order to that, they
must believe , and let them conſider, I. Heaven as their everlasting rest,
v.2, 3. II. Christ himſelf as their Way, v. 4...] I. III. The great
power they shall be clothed with by the prevalency of their prayers,
v. 12... 14. IV. The coming of another Comforter, v. 15.17. V.
The fellowship and communion that should be between him and them after
his departure, v. 18.24. VI. The instructions which the Holy Ghost
should give them, v. 25, 26. W II. The peace Christ bequeathed to
them, v. 27. VIII. Christ’s own cheerfulneſs in his departure, v. 28.31.
And this which he ſaid to them, is deſigned for the comfort of all his
jailhful followers. -
1. T ET not your heart be troubled : ye believe in God,
believe alſo in me. 2. In my Father’s houſe are
many manſions; if it were not ſo, I would have told you :
I go to prepare a place for you. 3. And if I go and pre-
pare a place for you, I will come again, and receive you
unto myſelf, that where I am, there ye may be alſo.
In theſe verſes, we have,
I. A general caution which Chriſt gives to his diſciples, againſt trouble
of heart ; (v. 1.) Let not your heart be troubled. They now began to
be troubled, were entering into this temptation. Now here ſee, -
1. How Chriſt took notice of it. Perhaps it was legible in their
looks; it was ſaid, (ch. 13. 22.) They looked one upon another with
anxiety and concern, and Chriſt looked upon them all, and obſerved it;
however, it was intelligible to the Lord Jeſus, who is acquainted with
all our ſecret undiſcovered ſorrows, with the wound that bleeds inwardly;
he knows not only how we are afflicted, but how we ſtand affected under
our afflićtions, and how near they lie to our hearts; he takes cognizance
of all the trouble which his people are at any time in danger of being
overwhelmed with ; he knows our ſouls in adverſity. -
Many things concurred to trouble the diſciples now.
(1.) Chriſt had juſt told them of the unkindneſſes he ſhould receive
from ſome of them, and this troubled them all. Peter, no doubt, looked
very ſorrowful upon what Chriſt ſaid to him, and all the reſt were ſorry
for him and for themſelves too, not knowing whoſe turn it ſhould be to
be told next of ſome ill thing or other they ſhould do. As to this, Chriſt
comforts them ; though a godly jealouſy over ourſelves, is of great uſe
to keep us humble and watchful, yet it muſt not prevail to the diſquieting
of our ſpirits and the damping of our holy joy. -
(2.) He had juſt told them of his own departure from them; that he
ſhould not only go away, but go away in a cloud of ſufferings. They
muſt ſhortly hear him loaded with reproaches, and thoſe will be as a
Jword in their bones ; muſt ſee him barbarouſly abuſed, and put to death,
and this alſo will be a ſword piercing through their own ſouls, for they
had loved him, and choſen him, and left all to follow him. When we
now look upon Chriſt pierced, we cannot but mourn and be in bitterneſs,
though we ſee the glorious iſſue and fruit of it; much more grievous
muſt the fight be to them who could then look no further.
If Chriſt depart from them, [1..] They will think themſelves ſhame-
fully diſappointed ; for they looked that this had been he that ſhould
have delivered Iſrael, and ſhould have ſet up his kingdom in ſecular
power and glory, and, in expectation of that, had loſt all to follow him.
Now, if he leave the world in the ſame circumſtances of meanneſs and
poverty in which he had lived, and worſe, they are quite defeated. [2.]
They will think themſelves ſadly deſerted and expoſed. They knew by
experience what little preſence of mind they had in difficult emergencies,
that they could count upon nothing but being ruined and run down if
they part with their Maſter. Now, in reference to all theſe, Let not
3your hearts be troubled. . Here are three words, upon any of which the
emphaſis may ſignificantly be laid.
First, Upon the word troubled, ºn rapa.orgerSw. Be not ſo troubled,
as to be put into a hurry and confuſion, like the troubled ſea when it can-
not reſt. He does not ſay, “Let not your hearts be ſenſible of the
griefs, or ſad becauſe of them,” but, “Be not ruffled and diſcompoſed,
be not cast down and diſguieted,” Pſ. 42. 5. -
Secondly, Upon the word heart ; “Though the nation and city be
troubled, though your little family and flock be troubled, yet let not
your heart be troubled. Keep poſſeſſion of your own ſouls when you can
keep poſſeſſion of nothing elſe. The heart is the main fort; whatever
]
joyful in their king.”
than he expects.
you do, keep trouble from that, keep that with all diligence. The ſpi-
rit muſt ſustain the infirmity, therefore ſee that that be not wounded.”
Thirdly, Upon the word your ; “You that are my diſciples and fol-
lowers, my redeemed, choſen, ſanétified ones, however others are over-
whelmed with the ſorrows of this preſent time, be not you ſo, for you
know better; let the ſinners in Zion tremble, but let the ſons of Zion, be
Herein Chriſt’s diſciples ſhould do more than
others, ſhould keep their minds quiet, when every thing elſe is unquiet.
2. The remedy he preſcribes againſt this trouble of mind, which he
ſaw ready to prevail over them ; in general, believe—missvils. (1.) Some
read it in both parts imperatively, * Believe in God, and his perfections
and providence, believe alſo in me, and my mediation. Build with con-
fidence upon the great acknowledged principles of natural religion ; that
there is a God, that he is moſt holy, wiſe, powerful, and good; that he
is the Governor of the world, and has the ſovereign diſpoſal of all events;
and comfort yourſelves likewiſe with the peculiar doćtrines of that holy
religion which I have taught you.” But, (2.) We read the former as
an acknowledgment, that they did believe in God, for which he com-
mends them ; “But if you would effectually provide againſt a ſtormy
day, believe alſo in me.” Through Chriſt we are brought into covenant
with God, and become intereſted in his favour and promiſe, which other-
wiſe as finners we muſt deſpair of, and the remembrance of God would
have been our trouble; but by believing in Chriſt as the Mediator between
God and man, our belief in God becomes comfortable ; and this is the
will of God, that all men ſhould honour the Son as they honour the Fa-
ther, by believing in the Son, as they believe in the Father : thoſe that
rightly believe in God, will believe in Jeſus Chriſt, whom he has made
known to them ; and believing in God through Jeſus Chriſt, is an ex-
cellent means of keeping trouble from the heart. The joys of faith are
the beſt remedies againſt the griefs of ſenſe; it is a remedy with a pro-
miſe annexed to it; the just shall live by faith; a remedy with a probatum
est annexed to it. I had fainted unleſs I had believed. - -
II. Here is a particular direétion to act faith upon the promiſe of eter-
nal life, v. 2, 3. He had direéted them to truſt to God, and to truſt in
him ; but what muſt they truſt God and Chriſt for 2 Truſt them for a
happineſs to come, when this body and this world ſhall be no more ; and
for a happineſs to last as long as the immortal ſoul and the eternal world
ſhall laſt. Now this is propoſed as a ſovereign cordial under all the trou-
bles of this preſent time, to which there is that in the happineſs of hea-
ven, which is admirably adapted and accommodated. All the ſaints have
encouraged themſelves with this in their greateſt extremities, That hea-
ven would make amends for all. - - -
Let us ſee how this is ſuggeſted here : -
1. “Believe and confider that really there is ſuch a happineſs; In
my Father's houſe there are many manſions; if it were not ſo, I would
have told you.” - -
(1.) See under what motion the happineſs of heaven is here repre-
ſented; as manſions, many manſions in Chriſt’s Father’s houſe. [1..]
Heaven is a houſe, not a tent or tabernacle ; it is a houſe not made with
hands, eternal in the heavens. [2.] It is a Father’s houſe; my Father’s
houſe ; and his Father is our Father, to whom he was now aſcending.;
| ſo that in right of their elder Brother all true believers ſhall be welcome
to that happineſs as to their home. It is his houſe, who is King of kings
and Lord of lords, dwells in light, and inhabits eternity. [3.J There
are manſions there ; that is, First, Distinct dwellings, an apartment for
each ; perhaps there is an alluſion to the prieſts’ chambers that were
about the temple. In heaven there are accommodations for particular
ſaints; though all ſhall be ſwallowed up in God, yet our individuation
ſhall not be loſt there; every Iſraelite had his lot in Canaan, and every
elder a ſéat, Rev. 4. 4. Secondly, Durable dwellings. Moyz, from pºſſiya,
maneo, abiding places. The houſe itſelf is laſting ; our eſtate in it is not
for a term of years, but a perpetuity. Here we are as in an inn, in hea-
ven we ſhall gain a ſettlement. The diſciples had quitted their houſes
to attend Chriſt, who had not where to lay his head, but the manſions in
heaven will make them amends. [4.] There are many manſions, for
there are many ſons to be brought to glory, and he exactly knows their
number; nor will be ſtraitened for room by the coming of more company .
He had told Peter that he ſhould follow him, $. 13.
36.) but let not the reſt be diſcouraged, in heaven there are manſions for
them all. Rehoboth, Gen. 26. 22. -
(2.) See what aſſurance we have of the reality of the happineſs itſelf,
and the fincerity of the propoſal of it to us ; “If it were not ſo, I would
have told you. If you had deceived yourſelves, when you quitted your
livelihoods, and ventured your lives for me, in proſpect of a happineſs
ST, JOHN, XIV.
future and unſeen, I would ſoon have undeceived you.” The aſſurance is
It is implied, “If there
built, [1..] Upon the veracity of his word.
were not ſuch a happineſs, valuable and and attainable, I would not have
told you that there was.” [2.] Upon the fincerity of his affe&tion to
them. As he is true, and would not impoſe upon them himſelf, ſo he is
kind, and would not ſuffer them to be impoſed upon. If either there
were no ſuch manſions, or none defigned for them, who had left all to
follow him, he would have given them timely notice of the miſtake, that
, they might have made an honourable retreat to the world again, and have
made the beſt hand they could of it. Note, Chriſt’s good will to us is
a great encouragement to our hope in him. He loves us too well, and
means us too well, to diſappoint the expectations of his own raiſing, or
to leave thoſe to be of all men moſt miſerable, who have been of him
moſt obſervant. ... - - -
2. “Believe and confider that the defign of Chriſt’s going away was
to prepare a place in heaven for his diſciples. You are grieved to think
of my going away, whereas I go on your errand, as the Forerunner; I
am to enter for you.” He went to prepare a place for us ; that is, (1.)
To take poſſiſſion for us, as our Advocate or Attorney, and ſo to ſecure
our title as indefeaſible. Livery of ſeiſin was given to Chriſt, for the uſe
and behoof of all that ſhould believe on him. (2.) To make proviſion for
us as our Friend and Father. The happineſs of heaven though prepared
before the ſoundation of the world, yet muſt be further fitted up for man
in his fallen ſtate. It confiſting much in the preſence of Chriſt there, it
was therefore neceſſary that he ſhould go before, to enter into that glory
which his diſciples were to ſhare in. Heaven would be an unready place
for a chriſtian if Chriſt were not there. He went to prepare a table for
them, to prepare thrones for them, Luke 22. 30. Thus he defigned to
beſpeak the fitneſs of heaven’s happineſs for the ſaints for whom it is pre-
pared. . - * - **
3. Believe and confider that therefore he would certainly come again
in due time to fetch them to that bleſſed place which he was now going
to poſſeſs for himſelf, and prepare for them ; (v. 3.) “ If I go and pre-
pare a place for you, if that be the errand of my journey, you may be
fure, when every thing is ready, “I will come again, and receive you to
myſelf,” ſo that you ſhall follow me hereafter, that where I am, there ye
may be alſo.” Now theſe are comfortable words indeed : * .
(1.) That Jeſus Chriſt will come again, sexop.21—I do come ; inti-
mating the certainty of it, that he will come, and that he is daily coming.
We ſay, We are coming, when we are buſy in preparing for our coming,
and ſo he is ; all he does, has a reference and tendency to his ſecond
coming. Note, The belief of Chriſt’s ſecond coming, which he has given
us the aſſurance of, is an excellent preſervative againſt trouble of heart,.]
Phil. 4. 5. Jam. 5. 8. . -
(2.) That he will come again, to receive all his faithful followers to
himſelf. He ſends for them privately at death, and gathers them one by
one; but they are to make their public entry in ſolemn ſtate all together
at the laſt day, and then Chriſt himſelf will come to receive them, to con-
dućt them out of the abundance of his grace, and to welcome them out
of the abundance of his love; he will, hereby teſtify the utmoſt reſpect
and endearment imaginable. The coming of Chriſt is, in order to our
gathering together unto him, 2 Theſſ. 2. 1. • r
(3.) That where he is, there they shall be alſo. This ſpeaks the ſame
that many other ſcriptures ſpeak, that the quinteſſence of heaven’s happi.
neſs is being with Chriſt there, ch. 17. 24. Phil. 1. 23. 1 Thefſ. 4, 17.
Chriſt ſpeaks of his being there as now preſent, that where I am ; where
I am to be ſhortly, where I am to be eternally; there ye shall be ſhortly,
there ye shall be eternally ; not only there, in the ſame place; but there,
in the ſame ſtate ; not only ſpectators of his glory, as the three diſciples
on the mount, but ſharers in it. -
(4.) That this may be inferred from his going to prepare a place for
us, for his preparations shall not be in vain; he will not build and furniſh
lodgings, and let them ſtand empty; he will be the Finiſher of that which
he is the Author of ; if he have prepared the place for us, he will prepare
us for it, and in due time put us in poſſeſſion of it. As the reſurre&tion
of Chriſt is the aſſurance of our reſurre&tion, ſo his aſcenfien, vićtory, and
glory, are an aſſurance of ours.
4. And whither I go ye know, and the way ye know.
5. Thomas faith unto him, Lord, we know not whither
thou goeſt, and how can we know the way ? 6. Jeſus
faith unto him, I am the way, and the truth, and the life:
no man cometh unto the Father but by me. 7. If ye had
Chriſt's conſolatory Diſcourſe.
known me, ye ſhould have known my Father alſo: and
from henceforth ye know him, and have ſeen him. 8.
Philip faith unto him, Lord, ſhew us the Father, and it
ſufficeth us. 9. Jeſus faith unto Irim, Have I been ſo long
time with you, and yet haſt thou not known me, Philip 2
He that hath ſeen me, hath ſeen the Father ; , and how
ſayeſt thou then, Shew us the Father ? 10. Believeſt thou
not that I am in the Father, and the Father in me 2. The
words that I ſpeak unto you, I ſpeak not of myſelf: but
the Father that dwelleth in me, he doeth the works. 11.
Believe me that I am in the Father, and the Father in me;
or elſe believe me for the very works' ſake. - *.
Chriſt, having ſet the happineſs of heaven before them as the end, here
| ſhews them himſelf as the l;/ay to it, and tells them that they were better
acquainted both with the end they were to aim at, and with the way they
were to walk in, than they thought they were ; Te know, that is, 1. “2 e
may know ; it is none of the ſecret things which belong not to you, but
one of the things revealed ; ye need not aſcend into heaven, or go down
into the deep, for the word is nigh you, (Rom. 10.6, 8.) level to you.”
• 2. “ Te do know ; ge #now that which is the home, and which is the
way, though perhaps not as the home, and as the way. Ye have been
told it, and cannot but know, if ye would recolle&t and confider it.”
Note, Jeſus Chriſt is willing to make the beſt of his people’s knowledge,
though they are weak and defe&tive in it. He knows the good that is
in them, better than they do themſelves, and is certain that they have
that knowledge, and faith, and love, which they themſelves are not ſenſi-
ble of, or not certain of. ..
This word of Chriſt gave occaſion to two of his diſciples to addreſs
themſelves to him, and he anſwers them both. . .
I. Thomas inquired concerning the way, (r. 5.) without any apology
for contradićting his Maſter; he ſaid, “ Lord, we know not whither thox
goest, to what place, or what ſtate, and how can we know the way, in
which we muſt follow thee We can neither gueſs at it, nor inquire it
out, but muſt ſtill be at a loſs.” Chriſt’s teſtimony concerning their
knowledge made them more ſenſible of their ignorance, and more inqui-
fitive after further light. Thomas here ſhews more modeſty than Peter,
who thought he could follow Chriſt now. Peter was the more ſolicitous
to know whither Christ went. Thomas here, though he complains that
he did not know that, yet ſeems moſt ſolicitous to know the way. Now,
1. His confeſſion of his ignorance was commendable enough; if good
men be in the dark, and know but in part, yet they are willing to own
their defe&ts; but, 2. The cauſe of his ignorance was culpable. They
know not whither Chriſt went, becauſe they dreamed of a temporal king-
dom, in external pomp and power, and doted upon that, notwithſtanding.
what he had ſaid again, and again to the contrary. , Hence it was, that,
when Chriſt ſpake of going away and their following him, their fancy.
ran upon his going to ſome remarkable city or other, Bethlehem, or Na-
zareth, or Capernaum, or ſome of the cities of the Gentiles, as David to
Hebron, “there to be anointed King, and to reſtore the kingdom to Iſ-
rael';” and which way this place lay, where theſe caſtles in the air were
to be built, eaſt, weſt, north, or ſouth, they could not tell, and therefore
knew not the way. Thas ſtill we think ourſelves more in the dark than
we need to be, concerning the future ſtate of the church, becauſe we ex-
pećt its worldly proſperity, whereas it is ſpiritual advancement that the
promiſe points at. Had Thomas underſtood, as he might have done, that
Chriſt was going to the inviſible world, the world of ſpirits, to which
ſpiritual things only have a reference, he would not have ſaid, Lord, we
do not know the way.
Now to this complaint of their ignorance, which included a deſire to
be taught, Chriſt gives a full anſwer, v. 6, 7. Thomas had inquired,
both whither he went, and what was the way, and Chriſt anſwers both theſe
inquiries, and makes good what he had ſaid, that they would have needed
no anſwer if they had underſtood themſelves aright ; for they knew him,
and he was the lyay; they knew the Father, and he was the End ; and
therefore, “whither I go ye know, and the way ye know.” Believe
in God as the End, and in me as the Way, (v. 1.) and ye do all ye
ſhould do. * . .
(1.) He ſpeaks of himſelf as the ſay, v. 6. Doſt thou not know the
way P I am the Way, and I only, for no man comes to the Father, but by
me. Great things Chriſt here ſaith of himſelf, ſhewing us, -
ST. JOHN, XIV.
Chriſt's conſolatory Diſcourſe.
[1..] The nature of his mediation; he is the Way, the Truth, and the
Life. - • .
%. us conſider theſe firſt diſtinétly : - -
First, Chriſt is the Way, the High-IVay ſpoken of, Iſa. 35. 8. Chriſt'
was his own Way, for by his own blood he entered into the holy place,
(Heb. 9, 12.) and he is our Way, for we enter by him. By his doćtrine
and example he teaches us our duty, by his merit and interceffion he
procures us our happineſs, and ſo he is the Way. In him God and man
meet, and are brought together. We could not get to the tree of life in
the way of innocency; but Chriſt is another Way to it. By Chriſt, as
the Way, an intercourſe is ſettled and kept up between heaven and earth;
the angels of God aſcend and deſcend ; our prayers go to God, and his
bleſfings come to us by him ; this is the Way that leads to rest, the good
old Way. The diſciples followed him, and Chriſt tells them that they
followed the road, and, while they continued following him, they would
never be out of their way. - -
Secondly, He is the Truth : I. As truth is oppoſed to figure and
ſhadow, Chriſt is the ſubſtance of all the Old Teſtament types, which are
therefore ſaid to be figures of the true, Heb. 9. 24. Chriſt is the true
Manna, (ch. 6. 32.) the true Tabernacle, Heb. 8. 2. 2. As truth is
oppoſed to falſehood and error; the doćtrine of Chriſt is true doćtrine;
when we enquire for truth, we need learn no more than the truth as it is in
Jeſús. 3. As truth is oppoſed to fallacy and deceit ; he is true to all
that truſt in him, as true as truth itſelf, 2 Cor. 1. 20.
Thirdly, He is the Life; for we are alive unto God, only in and through
Jeſus Christ, Rom. 6. 11. Chriſt formed in us is that to our ſouls,
which our ſouls are to our bodies. Chriſt is the Reſurrection and the
Life.
Let us confider theſe jointly, and with reference to each other. Chriſt
is the IWay, the Truth, and the Life; that is, 1. He is the Beginning, the
TMiddle, and the End. In him we muſt ſet out, go on, and finiſh. As
the Truth, he is the Guide of our way; as the Life, he is the End of it.
2. He is the true and living Way ; (Heb. 10. 20.) there is truth and
life in it, as well as at the end of it. 3. He is the true Way to life, the
only true Way ; other ways may ſeem right, but the end of them is the
way of death. - -
[2] The neceſſity of his mediation; No man cometh to the Father
but by me. Fallen man muſt come to God as a Judge, but cannot come to
him as a Father, otherwiſe than by Chriſt as Mediator. We cannot per-
form the duty of coming to God by repentance and the aëts of worſhip,
without the Spirit and grace of Chriſt, nor obtain the happineſs of com-
ing to God as our Father, without his merit and righteouſneſs : he is
which they themſelves are not aware of ; for they that know God, do
not all at once know that they know him, 1 John 2. 3. *
II. Philip inquired concerning the Father, (v. 8.) and Chriſt an-
ſwered him, v. 9...ll. where obſerve, . .
1. Philip's requeſt for ſome extraordinary diſcovery of the Father.
He was not ſo forward to ſpeak as ſome others of them were, and yet,
from an earneſt defire of further light, he cries out, Shew us the Father;
| Philip liſtened to what Chriſt ſaid to Thomas, and faſtened upon the laſt,
words, re have ſeen him. “ Nay,” ſaith Philip, “that is it we want,
that is it we would have ; shew us the Father, and it ſufficeth us.”
(1.) This ſuppoſes an earneſt deſire of acquaintance with God as a
| Father; the petition is, “. Shew us the Father, give us to know him in
that relation to us;” and this he begs, not for himſelf only, but for the
reſt of the diſciples; the plea is, It ſufficeth us. He not only profeſſes
it himſelf, but will paſs his word for his fellow-diſciples. Grant us
but one fight of the Father, and we have enough. Janſenius faith,
“Though Philip did not mean it, yet the Holy Ghoſt, by his mouth, de-
figned here to teach us, that the ſatisfaction and happineſs of a ſoul con-
fiſt in the viſion and fruition of God,” Pſ. 16. 1 1.-17. 15. In the
knowledge of God the underſtanding reſts, and is at the top of its ambi-
tion ; in the knowledge of God as our Father the ſoul is ſatisfied ; a
fight of the Father is a heaven upon earth, fills us with joy unſpeakable.
(2.) As Philip ſpeaks it here, it intimates that he was not ſatisfied
with ſuch a diſcovery of the Father as Chriſt thought fit to give them,
but he would preſcribe to him, and preſs upon him, ſomething further,
and no leſs than ſome viſible appearance of the glory of God, like that to
Moſes, (Exod. 33. 22.) and to the elders of Iſrael, (Exod. 24. 9... 11.)
“Let us ſee the Father with our bodily eyes, as we ſee thee, and it ſitſ.
jiceth us; we will trouble thee with no more queſtions, Whither goest
thou P” And ſo it diſcovers, not only the weakneſs of his faith, but his
ignorance of the goſpel-way of manifeſting the Father, which is ſpiritual,
and not ſenſible. Such a fight of God, he thinks, would ſuffice them,
and yet thoſe who did thus ſee him were not ſufficed, but ſoon corrupted
themſelves, and made a graven image. Chriſt's inſtitutions have provided
better for the confirmation of our faith than our own inventions would.
2. Chriſt’s reply, referring him to the diſcoveries already made of the
Father, v. 9... 11. e
(1.) He refers him to what he had ſeen, v. 9. He upbraids him
with his ignorance and inadvertency; “Have I been ſo long time with
gyou, now above three years intimately converſant with you, and yet hast
thou not known me, Philip 2 Now, he that has ſeen me, hath ſeen the
Father; and how ſayeſt thou then, Shew us the Father ?” Wilt thou
the High-Priest of our profeſſion, our Advocate. |
(2.) He ſpeaks of his Father as the End; (v. 7.), “If ye had known
me aright, ye should, or would, have known my Father alſo ; and from
henceſorth, by the glory you have ſeen in me, and the doćtrine ye have
heard from me, ye know him, and have ſeen him.” Here is,
[1..] A tacit rebuke to them for their dulneſs and careleſſneſs in ac-
quainting themſelves with Jeſus Chriſt, though they had been his con-
ſtant followers and aſſociates ; If ye had known me.—They know him,
and yet did not know him ſo well as they might and ſhould have known :
him. They know him to be the Christ, but did not follow on to know
God in him. Chriſt had ſaid to the Jews, (ch. 8. 19.) “If ye had
known me, ye would have known my Father alſo ;” and here the ſame
to his diſciples; for it is hard to ſay, which is more ſtrange, the wilful
ignorance of thoſe that are enemies to the light, or the defects and miſ-
takes of the children of light, that have ſuch opportunities of knowledge.
If they had known Chriſt aright, they would have known that his kingdom
is ſpiritual, and not of this world ; that he came down from heaven, and
therefore muſt return to heaven ; and then “they would have known
his Father alſo, would have known whither” he deſigned to go, when he
ſaid, I go to the Father, to a glory in the other world, not in this. If
we knew chriſtianity better, we ſhould better know natural religion.
[2.] A favourable intimation that he was well ſatisfied concerning
s their ſincerity, notwithſtanding the weakneſs of their underſtanding ;
“And from henceforth, from my giving you this hint, which will ſerve as
a key to all the inſtructions I have given you hitherto, let me tell you,
ge know him, and have ſeen him, inaſmuch as ye know me, and have ſeen
one;” for in the face of Chriſt we ſee the glory of God, as we ſee a fa-
ther in his ſon that reſembles him. Chriſt tells his diſciples, they were
not ſo ignorant as they ſeemed to be ; for, though little children, yet they
had known the Father, 1 John 2. 13. Note, Many of the diſciples of
Chriſt have more knowledge and more grace than they think they have,
and Chriſt takes notice of, and is well pleaſed with, that good in them
Vol. IV. No. 89.
aſk for that which thou haſt already ?” Now here,
[1..] He reproves him for two things:
First, For not improving his acquaintance with Chriſt, as he might
have done, to a clear and diſtinét knowledge of him ; “ Hast thou not
known me, Philip, whom thou haſt followed ſo long, and converſed with
ſo much º' Philip, the firſt day he came to him, declared that he knew
him to be the Meſfiah, (ch. 1. 45.) and yet to this day did not know the
Father in him. Many that have good knowledge in the ſcripture, and
divine things, fall ſhort of the attainments juſtly expected from them,
for want of compounding the ideas they have, and going on to perfeótion.
Many know Chriſt, who yet do not know what they might know of him,
nor fee what they ſhould ſee in him. * --
That which aggravated Philip's dulneſs, was, that he had had ſo long
an opportunity of improvement; I have been ſo long time with thee. Note,
The longer we enjoy the means of knowledge and grace, the more inex-
cuſable we are, if we be found defe&tive in grace and knowledge. Chriſt
expects that our proficiency ſhould be in ſome meaſure according to our
ſtanding, that we ſhould not be always babes. Let us thus reaſon with
ourſelves; “Have I been ſo long a hearer of ſermons, a ſtudent in the
ſcripture, a ſcholar in the ſchool of Chriſt, and yet ſo weak in the know-
ledge of Christ, and ſo unſkilful in the word of righteouſneſs P’’
Secondly, He reproves him for his infirmity in the prayer made ; Shew
us the Father. Note, Herein appears much of the weakneſs of Chriſt’s
diſciples, that they “know not what to pray for as they ought,” (Rom.
8. 26.) but often aſk amiſs, (Jam. 4. 3.) for that which either is
not promiſed, or is already beſtowed in the ſenſe of the promiſe, as
here.
[2.] He inſtrućts him, and gives him a maxim, which not only in
general magnifies Chriſt, and leads us to the knowledge of God in him,
but juſtifies what Chriſt had ſaid, (v. 7.) Te know the Father, and have
ſeen him ; and anſwers what Philip had aſked, Shew us the Father 2
Why, ſaith Chriſt, the difficulty is ſoon over, for he that halh ſeen me,
8 D
ST. JOHN, XIV.
hath ſeen the Father. First, All that ſaw Christ in the flesh, might have
ſeen the Father in him, if Satan had not blinded their minds, and kept
them from a fight of Chriſt, as the image of God, 2 Cor. 4. 4. Secondly,
All that ſaw Chriſt by faith, did ſhe the Father in him, though they
were not ſuddenby aware that they did ſo. In the light of Chriſt’s doc-
trine, they ſaw God as the Father of lights; in the miracles, they ſaw
Gód as the God of power, the finger of God. The holineſs of God ſhone
in the ſpotleſs purity of Chriſt’s life, and his grace in all the ačts of grace
(2.) He refers him to what he had reaſon to believe; (v. 10, 11.)
lieved this 2 If not, take my word for it, and believe it now.” [1..]
See here what it is which we are to believe ; “ that I am in the Father,
and the Father in me;” that is, as he had ſaid, (ch. 10. 30.) I and my
Father are one. He ſpeaks of the Father and himſelf as two Perſons,
and yet ſo one as never any two were, of can be. In knowing Chriſt as
“God of God, Light of Light, very God of very God, begotten, not
made, and as being one of ſubſtance with the Father, by whom all things
were made,” we know the Father; and in ſeeing him thus we ſee the
Father. In Chriſt we behold more of the glory of God than Moſes did ||
at mount Horeb. - * * - -
[2.] See here what inducements we have to believe this ; and they
are two. We muſt believe it, -
First, For his word’s ſake; “The words that I ſpeak to you, I ſpeak ||
not of myſelf.” See ch. 7, 16. My doctrine is not mine, What he
faid, ſeemed to them careleſs as the word of man, ſpeaking his own theughts
at his own pleaſure; but really it was the wiſdom of God that indited it,
and the will of God that enforced it. He ſpake not of himſelf only, but
“the mind of God according to the eternal counſels. .
Secondly, For his works’ ſake : “The Father that dwelleth in me, he
doeth them;” and therefore believe me for their ſakes. Obſerve, 1. The
Father is ſaid to dwell in him, à #y pºol usvay—he abideth in ºne, by the
inſeparable union of the divine and human nature; never had God ſuch
a temple to dwell in on earth, as the body of the Lord Jeſus, ch. 2. 21.
Here was the true Shechinah, of which that in the tabernable was but a
type. “The fulneſs of the Godhead dwelt in him bodily,” Col. 2. 9.
The Father ſo dwells in Chriſt, that in him he may be found, as a man
where he dwells. Seek ye the Lord, ſeek him in Chriſt, and he will be
found, for in him he dwells. 2. He doth the works. Many works of
power, and works of mercy, Chriſt did, and the Father did them in him;
and the work of redemption in general was God’s own work. 3. We are
bound to believe this, for the very works' ſake. As we are to believe the
being and perfeótions of God, “ for the ſake of the works of creation,”
which declare his glory; ſo we are to believe the revelation of God to
man in Jeſus Chriſt, “ for the ſake of the works of the Redeemer;”
thoſe mighty works, which, by shewing forth themſelves, (Matth. 14. 2.) |
shew forth him, and God.in him. Note, Chriſt’s miracles are proofs of
his divine miſſion, not only for the convićtion of infidels, but for the con- |
firmation of the faith of his own diſciples, ch. 2, 11.—5.36,-10, 37.
12. Verily verily I ſay unto you, He that believeth on
me, the works that I do, ſhall he do alſo, and greater
13. And whatſoever ye ſhall aſk in my name, that will I
do, that the Father may be glorified in the Son. 14. If ye
ſhall aſk any thing in my name, I will do it.
The diſciples, as they were full of grief to think of parting with their
Maſter, ſo they were full of care what would become of themſelves when
he was gone ; while he was with them, he was a Support to them, kept
them in countenance, kept them in heart ; but if he leave them, they
will be as sheep having no shepherd, an eaſy prey to thoſe who ſeek to
run them down. Now, to filence theſe fears, Chriſt here aſſures them
that they ſhould be clothed with powers ſufficient to bear them out. As
Chriſt had all power, they, in his name, ſhould have great power, both in
ſheaven and in earth. - - - -
I. Great power on earth; (v. 12.) He that believeth on me, (as know
you do,) the works that I do, shall he do alſo. This does not weaken
the argument Chriſt had taken from his works, to prove himſelf one with
the Father, (that others ſhould do as great works,) but rather ſtrengthens
it; for the miracles which “the apoſtles wrought, were wrought in his
name, and by faith, in him ;” and this magnifies his power more than any
j ages in divers countries.
Chriſt's conſolatory Diſcourſe.
thing, that he not only wrought miracles himſelf, but gave power to
others to do ſo too. Two things he aſſures them of : . .
1. That they ſhould be enabled to do ſuch works as he had done, and
| that they ſhould have a more ample power for the doing of them, than
; they had had when he firſt ſent them forth, Matth. 10, 8, Did Chriſt
“heal the ſick, cleanſe the lepers, raiſe the dead º' So ſhould they.
| TXid he convince and convert fitiner2, and draw multitudes to him Šo.
| ſhould they. Though he ſhould depart, the work ſhould not ceaſe, not.
fall to the ground, but ſhould be carried on as vigorouſly and ſucceſsfully
as ever ; and it is ſtill in the doing.
“Believest thou not that I am in the Father, and the Father in me, and |
therefore that inſteing me thou haſt ſken the Father P Has thou not be- |
2. That they ſhould do greater works than theſe :
(1.) In the kingdom of nature they ſhould work greater miracles.
| No miracle is little, but ſome to our apprehenſion ſeem greater than
others. . Chriſt had healed with the hem of his garment, but Peter with
| his shadow, (A&ts 5, 15.) Paul by the handkerchief that had touched
him, A&ts 19. 12.
12. Chriſt wrought miracles for two or three years in
one country, but his followers wrought miracles in his name for many
2^e shall do greater works, if there were occa-
fion, for the glory of God. The prayer of faith, if at any time it had
been neceſſary, ſhould have removed mountains.
(2.) In the kingdom of grace. They ſhould obtain greater vićtories
by the goſpel than had been obtained while Chriſt was upon earth. The
truth is, the captivating of ſo great a part of the world to Chriſt, under
ſuch outward diſadvantages, was the miracle of all. I think this refers
eſpecially to the gift of tongues, which was the immediate effect of the
pouring out of the Spirit, which was a conſtant miracle upon the mind,
in which words are framed, and which was made to ſerve ſo glorious an
intention as that of ſpreading the goſpel to all nations in their own
language. This was a “greater fign to them which believed not,”
(1 Cor. 14, 22.) and more powerful for their convićtion, than any other.
miracle whatſoever.
The reaſon Chriſt gives for this, is, Becauſe I go unto my Father.
[1..] “ Becauſe I go, it will be requiſite that you ſhould have ſuch a
power, left the work ſuffer damage by my abſence.” [2] “Becauſe I go
to the Father, I ſhall be in a capacity to furniſh you with fuch a power, for:
‘I go to the Father, to ſend the Comforter, from whom you ſhall receive
power,” Aćts 1.8. The wonderful works which they did in Chriſt's.
name, were part of the glories of his exalted ſtate, when he aſcended on,
high, Eph. 4. 8. . * . - -
II. Great power in heaven; “Whatſoever ye shall aſk, that will I do,
(v. 13, 14.) as Iſrael, that was a prince with God. Therefore 3you shall
do ſuch mighty works, becauſe you have ſuch an intereſt in me, and I in
my Father.” Obſerve,
1. In what way they were to keep up communion with him, and fetch.
in power from him, when he was gone to the Father—by prayer. Whea.
dear friends are to be removed at a diſtance from each other, they pro-
vide for the ſettling of a correſpondence ; thus, when Chriſt was going
to his Father, he tells his diſciples how they might write to him upon
every occaſion, and ſend it by a ſafe and ready way of conveyance, with-
out danger of miſcarrying, or lying by the way ; “Let me hear from
you by prayer, the prayer of faith, and you ſhall hear from me by the
Spirit.” This was the old way of intercourſe with Heaven, ever fince
| “men began to call upon the name of the Lord;” but Chriſt by his
works than theſe ſhall he do; becauſe I go unto my Father.
death has laid it more open, and it is ſtill open to us. Here is,
(1.) Humility preſcribed; ?e shall aſk. Though they had quitted.
all º, Chriſt, they could demand º of him *...*.*.
it as an alms, muſt be humble ſupplicants, beg or ſtarve, beg or periſh. $
(2.) Liberty allowed ; “Aſk any thing, any thing that is good and,
proper for you ; any thing, provided you know what you aſk, you may-
aſk ; you may aſk for aſſiſtance in your work, for a mouth and wiſdom, .
| verſion of fouls ; aſk to be informed, direéted, vindicated.”
for preſervation out of the hands of your enemies, for power to work mi.
racles when there is occaſion, for the ſucceſs of the miniſtry in the con-
- Occaſions.
grace upon every oc-.
2. In what name they were to preſent their petitions : Aſ. 5, , ,
name. To aſk in Chriſt’s name, is, (1.) To jº his ...'.
ceſſion, and to depend upon that plea. The Old Teſtament faints i.i.
an eye to this when they prayed for the Lord’s ſake, (Dan. 9. 17.) and -
for the ſake ºf the anointed ; (Pſ, 84. 9.) but Chriſt's mediatiºn is,
brought to a clearer light by the goſpel, and ſo we are enabled mºe.
preſsly to-gſk in his name. When Chriſt dićtated the Lord’s prayer this
was not inſerted, becauſe they did not ſo fully underſtand this matter as
they ſhould afterward, when the Spirit was Poured out. If we aſk in
vary, but they ſhall be welcome to the throne of
caſion.
* , ºf Chriſt's conſolatory Diſcourſe.
ºv, • • *.
St. JoHN, xiv.
our own name, we eannot exped to ſpeed, for, being ſtrangers, we have |
mo name in heaven; being finners, we have an ill name there; but Chriſt’s
is a good name, well known in heaven, and very precious, (2.) It is to
aim at his glory, and honour in our prayers, and to ſeek that as our higheſt
end in all our prayers. - - -
3. What ſucceſs they ſhould have in their prayers; “What ye aſk,
that will I do,” v. 13. And again, (v. 14.). “ I will do it. Ye may |
be ſure I will: not only it ſhall be done, I will ſee it dome, or give orders |
for the doing of it; I will do it;” for he has not only the intereſt of an |
Interceſſor, but the power of a ſovereign Prince, who ſits at the right
hand of God, the hand of ačtion, and has the doing of all in the king-
dóm of God. By faith in his name we may have what we will for the
aſking.
\
4. For what reaſon their prayers ſhould ſpeed ſo well; “ that the
Father may be glorified in the Son.” That is, (1.) This they ought
to aim at, and have their eye upon, in aſking. In this all our defires and
prayers ſhould meet as in their centre; to this they muſt all be dire&ted ;
that God in Chriſt may be honoured by our ſervices, and in our ſalvation.
Júallowed be thy name, is an anſwered prayer, and is put firſt, becauſe, if
the heart be fincere in that, it does in a manner conſecrate all the other
petitions. (2.) This Chriſt will aim at in granting, and for the ſake of
this will do what they aſk, that hereby the glory of the Father in the Son
might be manifeſted. The wiſdom power and goodneſs of God were mag-
nified in the Redeemer, when by a power derived from him, and exerted
in his name, and for his ſervice, his apoſtles and miniſters were enabled
to do ſuch great things, both in the proofs of their doćtrine, and in the
ſucceſſes of it. - -
15. If ye love me, keep my commandments. 16. And
I will pray the Father, and he ſhall give you another ||
comforter, that he may abide with you for ever. 17.
JEven the Spirit of truth, whom the world cannot re-
ceive, becauſe it ſeeth him not, neither knoweth him :
but ye know him, for he dwelleth with you, and ſhall
be in you. - -
Chriſt not only propoſes ſuch things to them as were the matter of
their comfort, but here promiſes to ſend the Spirit, whoſe office it ſhould
be to be their Comforter, to impreſs thoſe things upon them.
1. He premiſes to this a memorandum of duty; (v. 15.) “If ye love
me, keep my commandments.” Keeping the commandments of Chriſt
is here put for the praštice of godlineſs in general, and for the faithful
and diligent diſcharge of their office as apoſtles in particular. Now ob-
‘ſerve, 1. When Chriſt is comforting them, he bids them keep his con-
wnandments ; for we muſt not expe&t comfort but in the way of duty.
The ſame word (trapowoxiw) ſignifies both to exhort and to comfort. 2.
When they were in care what they ſhould do, now that their Maſter was
leaving them, and what would become of them now, he bids them keep
his commandments, and than nothing eould come amiſs to them. In
difficult times our care concerning the events of the day ſhould be ſwal-
dowed up in a care concerning the duty of the day. 3. When they were
‘ſhewing their love to Chriſt by their grieving to think of his departure,
and the ſorrow which filled their hearts upon the forefight of that, he
bids them, if they would ſhew their love to him, do it, not by thoſe weak ||
and ‘feminine paſſions, but by their conſcientious care to perform their |
truſt, and by a univerſal obedience to his commands; that is better
than ſacrifice, better than tears.
principle of love to me.” Chriſt will not be an Advocate for any but
thoſe that will be ruled and adviſed by him as their Counſel. Fol-
low the condućt of the Spirit, and you ſhall have the comfort of the
Spirit. - -
rº He promiſes this great and unſpeakable bleſfing to them, v. 16, 17.
1. It is promiſed that they ſhall have another Comforter. This is the
great New Teſtament promiſe, (A&ts 1. 4.) as that of the Meſfiah was.
of the Old Teſtament; a promiſe adapted to the preſent diſtreſs of
the diſciples, who were in ſorrow, and needed a comforter. Obſerve ||
here - -
(i. ) The bleſfing promiſed; &AAoy wapauxily. The word is uſed only
here in theſe diſcourſes of Chriſt's, and 1 John 2. 1. where we tranſlate
it an advocate. The Rhemiſts, and Dr. Hammond, are for retaining the
Greek word Paraclete; we read A&ts 9. 31. of the Tapakaios rā axi.
wrºtaxalº, the Comforter, the Holy Ghoſt, including his whole office as
a Paraclete. -----.
[1..] Ye ſhall have another Advocate. Theyoffice of the Spirit was
to be Christ’s Advocate with them, and others, to plead his cauſe, and
take care of his concerns, on earth; to be vicarius' Christi—Christ’s
Kicar, as one of the ancients calls him; and to be their Advocate, with
their oppoſers. When Chriſt was with them, he ſpake for them as
there was occaſion ; but now that he is leaving them, they ſhall not be
run down, the Spirit of the Father ſhall ſpeak in them, Matth. Io. 19,
20. And the cauſe cannot miſcarry, that is pleaded by ſuch an Ad.
VOC3te. - . . . . . . . . . . . . . . . . . . . . .
[2] Ye ſhall have another Master or Teacher, another Echorter
While they had Chriſt with them, he excited and exhorted them to their
duty ; but now that he is going, he leaves one with them that ſhall do
this as effectually, though filently. Janſenius thinks, the moſt proper word
to render it by, is a Patron, one that ſhall both inſtruct and protea you.
[3.] Another Comforter. Chriſt was expected as the Conſolation of
Iſrael. One of the names of the Meſfiah among the Jews was Menahem
—the Comforter. The Targum calls the days of the Meſfiah, the years
of conſolation. Chriſt comforted his diſciples when he was with them,
and now that he was leaving them in their greateſt need, he promiſes
them another. - - . . .
(2.) The Giver of this bleſfing; The Father ſhall give him, my Father
and your Father.; it includes both. The ſame that gave the Sön to be
our Saviour, will give his Spirit to be our Comforter, purſuant to the
ſame deſign. The Son is ſaid to ſend the Comförter, (ch. 15. 26. ) but
the Father is the prime Agent. . . . . . . . . . . ;-
(3.) How this bleſfing is procured—by the intercession of the Lord
Jeſus ; I will pray the Father. He ſaid, (v. 14.) I will do it; here he
faith, I will pray for it, to ſhew not only that he is both God and Man,
but that he is both King and Prieſt. As Priest he is ordained for meſ,
to make intercession, as King he is authorized by the Father to execute
judgment. When Chriſt faith, I will pray the Father, it does not ſup-
poſe that the Father is unwilling, or muſt be importuned to it, but only
that the gift of the Spirit is a fruit of Chriſt’s mediation, purchaſed by
his merit, and taken out by his interceffion. . .
(4.) The continuance of this bleſfing; “that he may abide with you
for ever.” That is, [1..] “With you, as long as you live. Ye ſhall
never know the want of a Comforter, nor lament his departure, as you
are now lamenting mine.” Note, It ſhould ſupport us under the loſs of
thoſe comforts which were deſigned us for a time, that there are everlaſt-
ing conſolations provided for us. It was not expedient that Chriſt ſhould
be with them for ever, for they who were deſigned for public ſervice muſt
not always live a college-life, they muſt diſperſe, and therefore a Com-
forter that would be with them all, in all places alike, whereſoever diſ-
perſed, and howſoever diſtreſſed, was alone fit to be with them for ever.
Lovest thou me 8 Feed my lambs. 4.
When Chriſt has given them precious promiſes, of the anſwer of their
prayers, and the coming of the Comforter, he lays down this as a limi-,
tation of the promiſes, “Provided ye keep my commandments, from a j
[2] “With your ſucceſſors, when ye are gone, to the end of time;
your ſucceſſors in chriſtianity, in the miniſtry.” [3.] If we takeforever
in its utmoſt extent, the promiſe will be accompliſhed in thoſe conſola-
|tions of God which will be the eternal joy of all the ſaints; Pleaſures
for ever. . . . - -
2. This Comforter, is the Spirit of truth, whom ye know, v. 16, 17.
They might think it impoſſible to have a Comforter equivalent to him
who is the Son of God; “Yea,” ſaith Chriſt, “ ye ſhall have the Spirit
of God, who is equal in power and glory with the Son.” -
(1.) The Comforter promiſed is the Spirit , one who ſhould do his
work in a ſpiritual way and manner, inwardly and inviſibly, by working
on men’s ſpirits. -
(2.) “He is the Spirit of truth. He will be true to you, and to his
undertaking for you, which he will perform to the utmoſt. He will
teach you the truth; will enlighten your minds with the knowledge of it,
will ſtrengthen and confirm your belief of it, and will increaſe your love
to it. The Gentiles by their idolatries, and the Jews by their traditions,
were led into groſs errors and miſtakes; but the Spirit of truth ſhall
not only lead you into all truth, but others by your miniſtry.” Chriſt is
the Truth, and he is the Spirit of Chriſt, the Spirit that he was anointed
with. i -
(3.) He is one whom “ the world cannot receive ; but ye know him.
Therefore he abideth with you.”
[1..] The diſciples of Chriſt are here diſtinguiſhed from the world,
for they are choſen and called out of the world that lies in wickedneſs
they are the children and heirs of another world, not of this.
g
ST, JOHN, XIV.
*
[2.] It is the miſery of thoſe that are invincibly devoted to the world,
that they cannot receive the ſpirit of truth. The ſpirit of the world, and |
of God are ſpoken of as direétly contrary the one to the other, (I Cor.
2. 12.) for where the ſpirit of the world has the aſcendant, the
Spirit of God is excluded. Even the princes of this world, though, as
princes, they had advantages of knowledge, yet, as princes of this world,
they laboured under invincible prejudices, ſo that they knew not the
things of the Spirit of God, I Cor. 2. 8. . .
[3.j Therefore men cannot receive the Spirit of truth, becauſe they
Jee him not, neither know him. The comforts of the Spirit are foolishneſs
to them, as much as ever the croſs of Chriſt was, and the great things of
the goſpel, like thoſe of the law, counted as a ſtrange thing... Theſe
are judgments far above out of their fight. Speak to the children of
this world of the operations of the Spirit, and you are as a barbarian to
them. - -
[4] The beſt knowledge of the Spirit of truth, is that which is got
by experience; re know him, for he dwelleth with you. Chriſt had dwelt
with them, and by their acquaintance with him, they could not but know
the Spirit of truth. They had themſelves been endued with the Spirit in
ſome meaſure. What enabled them to leave all to follow Chriſt, and to
continue with him in his temptations : What enabled them to preach the
goſpel, and work miracles, but the Spirit dwelling in them * The experi- |
ences of the ſaints are the explications of the promiſes ; paradoxes to
others are axioms to them. -
[5.] They that have an experimental acquaintance with the Spirit,
have a comfortable aſſurance of his countenance ; He dwelleth with you,
and shall be in you, for the bleſſed Spirit doth not uſe to ſhift his lodg-
ing. They that know him, know how to value him, invite him and bid
him welcome ; and therefore he ſhall be in them, as the light in the
air, as the ſap in the tree, as the ſoul in the body. Their communion
with him ſhall be intimate, and their union with him inſeparable.
[6.] The gift of the Holy Ghoſt is a peculiar gift beſtowed upon the
diſciples of Chriſt in a diſtinguiſhing way ; them, and not the world; it
is to them hidden manna, and the white stone. No comforts comparable
to thoſe which make no ſhew, make no noiſe. This is the favour God
bears to his choſen; it is the heritage of thoſe that fear his name.
18. I will not leave you comfortleſs; I will come to you.
19. Yet a little while, and the world ſeeth me no more :
but ye ſee me: becauſe I live, ye ſhall live alſo. 20. At
that day ye ſhall know that I am in my Father, and you
in me, and I in you. 21. He that hath my command-
ments, and keepeth them, he it is that loveth me : and he
that loveth me, ſhall be loved of my Father, and I will
love him, and will manifeſt myſelf to him. 22. Judas
faith unto him, not Iſcariot, Lord, how is it that thou wilt
manifeſt thyſelf unto us, and not unto the world 2 23.
Jeſus anſwered and ſaid unto him, If a man love me, he
will keep my words: and my Father will love him, and
we will come unto him, and make our abode with him.
24. He that loveth me not, keepeth not my ſayings: and
the word which you hear, is not mine, but the Father’s
which ſent me. -
When friends are parting, it is a common requeſt they make to
each other, “ Pray let us hear from you as often as you can ;” this
Chriſt engaged to his diſciples, that out of ſight they ſhould not be out
of mind. -
I. He promiſes that he would continue his care of them; (v. 18.)
“I will not leave you orphans, or fatherleſs, for though I leave you, yet
I leave you this comfort, I will come to you.” His departure from them
was it that grieved them ; but it was not ſo bad as they apprehended, for
it was neither total norfinal.
J. Not total; “Though I leave you without my bodily preſence,
yet I do not leave you without comfort.” . Though children, and left
little, yet they had received the adoption of ſons, and his Father would
be their Father, with whom thoſe who otherwiſe would be faithleſs, find
mercy. Note, The caſe of true believers, though ſometimes it may be
ſorrowful, yet it is never comfortleſs, becauſe they are never orphans : for
God is their Father, who is an everlaſting Father.
ºf
Chriſt's conſolatory Diſcourſe,
2. Not final; I will come to you, exºga--I do come; that is, (1.)
“I will come ſpeedily to you at my reſurre&tion, I will not be long
away, but will be with you again in a little time.”. He had often ſaid,
The third day I will riſe again. (...) “I will be coming daily to you
in my Spirit ;” in the tokens of his love, and viſits of his grace, he is
ſtill coming. (3.) “I will come certainly at the end of time, ſurely I
will come quickly, to introduce you into the joy of your Lord.” Note,
The conſideration of Chriſt's coming to us ſaves us from being comfort-
leſs in his removals from us; for if he depart for a ſeaſon, it is that we
'. receive him for ever. Let this moderate our grief, The Lord is at
hand.
II. He promiſes that they ſhould continue their acquaintance with
him and intereſt in him ; (v. 19, 20.) Tet a little while, and the world
sees me no more, that is, Now I am no more in the world; after his
death, the world ſaw him no more, for though he roſe to life, he never
shewed himſelf to all the people, Aëts 10. 48. The malignant world
thought they had ſeen enough of him, and cried, Away with hiw, crucify
him ; and ſo ſhall their doom be ; they ſhall ſee him no more. Thoſe
only that ſee Chriſt with an eye of faith, ſhall ſee him for ever; the world
ſees him no more till his ſecond coming ; but his diſciples have commu-
nion with him in his abſence. . -
1. reſee me, and ſhall continue to ſee me, when the world ſees me no
more. They ſaw him with their bodily eyes after his reſurreótion, for
he ſhewed himſelf to them by many infallible proofs, Aćts 1, 3. And
then were the diſciples glad, when they ſaw the Lord. They ſaw him
with an eye of faith after his aſcenſion, fitting at God’s right hand, as
Lord of all; ſaw that in him, which the world ſaw not. 49 -
2. Becauſe I live, ye ſhall live alſo. That which grieved them, was
that their Maſter was dying, and they counted upon nothing elſe but to
die with him. No, ſaith Chriſt, (1.) I live; this the great God glo-
ries in, I live, faith the Lord, and Chriſt faith the ſame ; not only, I
shall live, as he faith of them, but, I do live; for he has life in himſelf,
and lives for evermore. We are not comfortleſs, while we know that our
Redeemer lives. (2.) Therefore ye shall live alſ). Note, The life of
chriſtians is bound up in the life of Chriſt; as ſure and as long as he
lives, they that by faith are united to him, ſhall live alſo : they ſhall live
ſpiritually, a divine life in communion with God, this life is hid with
Chriſt; if the head and root live, the members and branches live alſo.
They alſo ſhall live eternally ; their bodies ſhall riſe in the virtue of
Chriſt’s reſurreótion; it will be well with them in the world to come, it
cannot but be well with all that are his, Iſa. 26. 19. . -
3. Ye ſhall have the aſſurance of this; (v. 20.) At that day, when I
am glorified, when the Spirit is poured out, ye shall know more clearly
and certainly than ye do now, that “I am in my Father, and you in
me, and I in you.” -
(1.) Theſe glorious myſteries will be fully known in heaven ; At that
day, when I ſhall receive you to myſelf, you ſhall know perfectly that
which now you ſee through a glaſs darkly. Now it appears not what
we shall be, but then it will appear what we were,
(2.) They were more fully known after the pouring out of the Spirit
upon the apoſtles; at that day divine light ſhould ſhine, and their eyes
ſhould ſee more clearly, their knowledge ſhould greatly advance and in-
creaſe then, would become more extenſive and more diſtinét, and iike the
blind man’s at the ſecond touch of Chriſt’s hand, who at firſt only ſaw
men as trees walking. * \ r
(3.) They are known by all that receive the Spirit of truth, to their
abundant ſatisfaction, for in the knowledge of this is founded their fel-
lowſhip with the Father and his Son Jeſus Chriſt. They know, [1..]
That Chriſt is in the Father, is one with the Father, by their experience
of what he has wrought for them and in them ; they find what an ad-
mirable conſent and harmony there is between chriſtianity and natural
religion, that that is grafted into this, and ſo they know that Chriſt is
in the Father. [2.] That Chriſt is in them ; experienced chriſtians know
by the Spirit, that Chriſt abides in them, 1 John 3, 24. [3.] That
they are in Chriſt, for the relation is mutual, and equally near on both
fides, Chriſt in them, and they in Chriſt, which ſpeaks an intimate and
inſeparable union ; in the virtue of which it is that becauſe he lives,
they shall live alſo. Note, First, Union with Chriſt is the life of be.
lievers; and their relation to him, and to God through him, is their feli-
city. Secondly, The knowledge of this union is their unſpeakable joy
and ſatisfaction ; they were now in Christ, and he in them, but he ſpeaks
of it as a further act of grace, that they ſhould know it, and have the
comfort of it. . An intereſt in Chriſt and the knowledge of it are ſome-
times ſeparated. - .
a’
St. JOHN, XIV.
Chriſt's conſolatory Diſcourſe.
*
III. He promiſes that he would love them, and manifeſt himſelf to them,
ºv. 21...24. Where obſerve, -
1. Who they are, whom Chriſt will look upon, and accept, as lovers.
of himſ; thoſe that have his commandments, and keep them. By this
Chriſt ſhews that the kind things he here ſaid to his diſciples, were in-
tended not for thoſe only that were now his followers, but for all that -
- || the nature of Chriſt’s kingdom, as if it were of this world.
ſhould believe in him º their word. Here is,
(1.) The duty of thoſe who claim the dignity of being diſciples; -
having Chriſt’s commandments, we muſt keep them; as chriſtians in name
and profeſſion, we have Chriſt’s commandments, we have them ſounding
in our ears, written before our eyes, we have the knowledge of them :
but this is not enough ; would we approve ourſelves chriſtians indeed,
we muſt keep them. Having them in our heads, we muſt keep them in
our hearts and lives. -
(2.) The dignity of thoſe that do the duty of diſciples. They are
looked upon by Chriſt to be ſuch as love him. . Not thoſe that have
the greateſt wit, and know how to talk for him, or the greateſt eſtate,
to lay out for him; but thoſe that keep his commandments.
ſūreſt evidence of our love to Chriſt is obedience' to the laws of Chriſt.
Such is the love of a ſubječt to his ſovereign, a dutiful, reſpectful,
obediential love, a conformity to his will, and ſatisfaction in his wiſ-
dom. . . . . .
2. What returns he will make to them for their love; rich returns;
there is no love loſt upon Chriſt. • .
(1,) They ſhall have the Father’s love ; He that loveth me shall be
loved of my Father. We could not love God,...if he did not firſt, out of
his good-will to us, give us his grace to love him ; but there is a love .
of complacency, promiſed to thoſe that do love God, Prov. 8. 17. He
loves them, and lets them know that he loves them, ſmiles upon them,
and embraces them.
him. * , -
(2.) They ſhall have Chriſt's love; And I will love him, as God-man,
as Mediator. God will love as a Father, and I will love him as a Brother,
an elder Brother. The Creator will love him, and be the Felicity of his
being ; the Redeemer will love him, and be the Protećtor of his well-
being. In the nature of God, nothing ſhines more bright than this, that
God is love. And in the undertaking of Chriſt, nothing appears more
glorious than this, that he loved us. Now both theſe loves are the crown
and comfort, the grace and glory, which ſhall be to all them that love the
Lord Jeſus Chriſt in ſincerity. Chriſt was now leaving his diſciples, but
promiſes to continue his love to them ; for he not only retains a kindneſs
for believers, though abſent, but is doing them kindneſs while aſſent, for
he bears them'on his heart, and ever lives interceding for them. .
3. They ſhall have the comfort of that love; I will manifeſt myſelf to
him. Some underſtand it of Chriſt’s ſhewing himſelf alive to his diſci-
ples after his reſurre&tion, but, it being promiſed to all that love him
and keep his commandments, it muſt be conſtrued ſo as to extend to them,
there is a ſpiritual manifeſtation of Chriſt and his love made to all belie-
vers; when he enlightens their minds to know his love, and the dimen-
fions of it, (Eph. 3. 18, 19.) enlivens their graces, and draws them into
exerciſe, and thus enlarges their comforts in himſelf. . When he clears up
the evidences of their intereſt in him, and gives them tokens of his love,
experience of his tenderneſs, and earneſts of his kingdom and glory, then
he manifeſts himſelf to them ; and Chriſt is manifeſted to none but thoſe
to whom he is pleaſed to manifeſt himſelf.
Now, upon occaſion of Chriſt’s making this promiſe,
(1.) One of the diſciples expreſſes his wonder and ſurpriſe at it, v.22.
Obſerve, ... • - -
[1..] Who it was that ſaid this—Judas, not Iſèariot. Judah, or Judas,
was a famous name ; the moſt famous tribe in Iſrael was that of Judah ;
two of Chriſt’s diſciples were of that name, one of them was the trai-
tor; the other was the brother of James, (Luke 6, 16.) one of thoſe
that were akin to Chriſt, Matth. 13. 55. He is called Lebbeus and Thad-
deus ; was the penman of the laſt of the epiſtles, which in our tranſla-
tion, for diſtinétion’s ſake, we call, the epiſtle of Jude. This was he that
ſpake here. Obſerve, First, There was a very good man, and a very ill
man, called by the ſame name ; for names commend us not to God, nor
do they make men worſe ; Judas the apoſtle was never the worſe, nor
Judas the apoſtate ever the better, for being nameſakes. . But, Secondly,
The evangeliſt carefully diſtinguiſhes between them ; when he ſpeaks of
this pious Jüdas, he adds, not Iſèariot. Take heed of miſtaking; let
us not confound the precious and the vile.
[2.] What he ſaid–Lord, how is it 2 Which ſpeaks either, Firſt,
The weakneſs of his underſtanding. Sé ſome take it. He expected
Vol. IV. No. 89. .
Note, The
| loving him, and keeping his commandments.
God ſo loves the Son, as to love all thoſe that love
|º temporal kingdom of the Meſſiah, that it ſhould appear in exter-
mal pomp and power, ſuch as all the world would wander after. “How
then,” thinks he, “ſhould it be confined to us only ” + yt yover—“ what
is the matter now, that thou wilt not ſhew thyſelf openly as is expected,
that the Gentiles may come to thy light, and kings to the brightneſs of
thy riſing * Note, We create difficulties to ourſelves by, miſtaking
- -- - 3.
As ſpeaking the ſtrength of his affections, and the humble and thankful
ſenſe he had of Chriſt’s diſtinguiſhing favours to them ; Lord, how is it?
He is amazed at the condeſcenſions of divine grace, as David, 2 Sam. 7.
18. What is there in us to deſerve ſo great a favour 2 Note, I. Chriſt's
manifeſting of himſelf to his diſciples, is done in a diſtinguiſhing way; to
them, and not unto the world that ſits in darkneſs; to the baſe, and not to
the mighty and noble; the babes, and not to the wiſe and prudent. Diſ.
tinguiſhing favours are very obliging ; confidering who are paſſed by,
and who are pitched upon. , 2. It is juſtly marvellous in our eyes; for it
is unaccountable, and muſt be reſolved into free and ſovereign grace;
Even ſo, Father, becauſe it ſeemed good unto thee. - -
(2.) Chriſt, in anſwer hereunto, explains and confirms what he had
ſaid, v. 23, 24. He overlooks what infirmity there was in what Judas
ſpake, and goes on with his comforts. -
[1..] He further explains the condition of the promiſe, which was
And as to this, he ſhews
what an inſeparable connexion there is between love and obedience ; love
is the root, obedience is the fruit. - -
First, Where a fincere love to Chriſt is in the heart, there will be obe.
dience; “If a man, love me indeed, that love will be ſuch a commanding,
confiraining principle in him, that, no queſtion, he will keep my words.”
Where there is true love to Chriſt, there is a value for his favour, a vene-
ration for his authority, and an entire ſurrender of the whole man to his
condućt and government. Where love is, duty follows of courſe, is eaſy
and natural, and flows from a principle of gratitude.
Secondly, On the other hand, where, there is no true love to Chriſt,
there will be no care to obey him; He that loveth me not, keepeth not my
| ſayings, v. 24. This comes in here as a diſcovery of thoſe that do not
(ove Chriſ?; whatever they pretended, certainly thoſe do not love him,
that believe not his truths, and obey not his laws—to whom Chriſt’s ſay-
ings are but as idle tales, which he heeds not, or hard ſayings, which he
likes not. It is alſo a reaſon why Chriſt will not manifeſt himſelf to the
world that doth not love him, becauſe they put this affront upon him, not
to keep his ſayings; why ſhould Chriſt be familiar with them that will be
strange to him 2. º - . -
[2.] He further explains the promiſe ; (v. 23.) If a man does thus
love me, I will manifest myself to him. -
First, My Father will love him ; this he had ſaid before, (v. 21.) and
here repeats it for the confirming of our faith; becauſe it is hard to imagine
that the great God ſhould make thoſe the obječts of his love, that had
made themſelves veſſels of his wrath, Jude wondered that Chriſt ſhould
manifest himſelf to them ; but this anſwers it, “If my Father love you,
why ſhould not I be free with you ?” - -
. Secondly, We will come unto him, and make our abode with him. This
explains the meaning of Chriſt’s manifesting himſelf to him, and magnifies
the favour. 1. Not only, I will, but, We will, I and the Father, who,
in this, are one. See v. 9. The light and love of God are communicated
to man in the light and love of the Redeemer, ſo that wherever Chriſt is
formed, the image of God is ſtamped. .2. Not only, “I will shew my-
Jelf to him at a diſlance,” but, “ Me will come to him, to be near him, to
| be with him ;” ſuch are the powerful influences of divine graces and com-
forts upon the ſouls of thoſe that love Chriſt in ſincerity. 3. Not only,
“I will give him a tranſient view of me, or make him a ſhort and running
viſit,” but, We will take up our abode with him, which notes complacency,
in him, and conſtancy to him. God will not only love obedient believers,
but he will take a pleaſure in loving them, will reſt in love to them,
Zeph. 3. 17. He will be with them as at his home.
f3.]. He gives a good reaſon both to bind us to obſerve the condition,
and encourage us to depend upon the promiſe ; ; (v. 24.) “The word
which you hear, is not mine, but his that ſent me.” . To this purport her
had often ſpoken, (ch. 7, 16–8, 28–12.44) and here it comes in very
pertinently; First, The ſtreſs of duty is laid upon the precept of Christ
as our rule, and juſtly, for that word of Chriſt which we are to keep, is
the Father’s word, and his will the Father’s will. . Secondly, The ſtreſs,
of our comfort is laid upon the promiſe of Christ. But foraſmuch as, in
dependence upon that promiſe, we muſt deny ourſelves, and take up our
croſs, and quit all, it concerns us to* whether the ſecurity be ſuf.-
*
ficient for us to venture our all upon; and this ſatisfies us it is, that the
promiſe is not Chriſt's bare word, but the Father's which ſent him ;
which therefore we may rely upon. . - . -
25. Theſe things have I ſpoken unto you, being yet
preſent with you. - -
Holy Ghoſt, whom the Father will ſend in my name, he
fhall teach you all things, and bring all things to your re-
membrance, whatſoever I have ſaid unto you. 27. Peace
T leave with you, my peace I give unto you : not as the
world giveth, give I unto you. Let not your heart be
troubled, neither let it be afraid. * .
, Two things Chriſt here comforts his diſciples with. -
I. That they ſhould be under the tuition of his Spirit, v. 25, 26.
Where we may obſerve, . . . . . ... •
1. The refle&tion Chriſt would have them make upon the inſtrućtions
he had given them; Theſe things have I ſpoken unto you, (referring to all
the good leſſons he had taught them, fince they entered themſelves into
his ſchool,)-being yet préſent with you.
What he had ſpoken he had ſpoken, and would abide by it. (2.) That
he had improved the opportunity of his bodily preſence with them to the
utmoſt ; “..As long as I have been yet preſent with them, you know I
have loſt no time.” Note, When our teachers are about to be removed
from us, we ſhould call to mind what they have ſpoken, being yet preſent
with, us. . - . . . . -
2. The encouragement given them to expect another Teacher, and
that Chriſt would find out a way of ſpeaking to them, after his departure
from them, v. 26. He had told them before, that the Father would give
them this other Comforter; (v. 15.) and here he returns to ſpeak of it
again; for as the promiſe of the Meſfiah had been, ſo the promiſe of the
Spirit now was, the conſolation of Iſrael. Two things he here tells them
further concerning the ſending of the Holy Ghoſt. -
(1.) On whoſe account he ſhould be ſent; “The Father will ſend him
in my name; for my ſake, at my ſpecial inſtance and requeſt ;” or, “as
my Agent and Repreſentative.”
Ambaſſador: the Spirit comes in his name, as Refident in his abſence,
to carry on his undertaking, and to ripen things for his ſecond coming.
Hence he is called the Spirit of Christ, for he pleads his cauſe, and does
his work. • - I - - -
(2.) On what errand he ſhould be ſent; two things he ſhall do.
[1..] He ſhall teach you all things ; as a Spirit of wiſdom and revela-
tion. Chriſt was a Teacher to his diſciples ; if he leave them now that
they have made ſo little proficiency, what will become of them : Why,
the Spität ſhall teach them, ſhall be their ſtanding Tutor. He ſhall
teach them all things neceſſary for them, either to learn themſelves, or
to teach others. For they that would teach the things of God, muſt
firſt themſelves be taught of God; this is the Spirit’s work. See Iſa.
59. 21.
[2.] “ He ſhall bring all things to your remembrance, whatſoever I
have ſaid unto you.” Many a good leſſon Chriſt had taught them, which
they had forgotten, and which would be to ſeek when they had occaſion
for it ; many things they did not retain the remembrance of, becauſe |
they did not rightly underſtand the meaning of ; the Spirit ſhall not
teach them a new goſpel, but bring to their minds that which they had |
been taught, by leading them into the underſtanding of it. The apoſtles
were all of them to preach, and ſome of them to write, the things that
Jeſus did and taught, to tranſmit them to diſtant nations and future ages;
now if they had been left to themſelves, herein ſome needful things might
have been forgotten, others miſrepreſented, through the treachery of
their memories; therefore the Spirit is promiſed to enable them truly to
relate and record what Chriſt ſaid unto then. And to all the ſaints the
Spirit of grace is given to be a Remembrancer, and to him by faith and
prayer we ſhould commit the keeping of what we hear and know.
II. That they ſhould be under the influence of his peace; (v. 27.)
Peace I leave with you. When Chriſt was about to leave the world, he
made his will ; his ſoul he committed to his Father, his body he be-
queathed to Joſeph, to be decently interred, his clothes fell to the ſol-
diers, his mother he left to the care of John ; but what ſhould he leave
to his poor diſciples, that had left all for him 2 Silver and gold he had
none; but he left them that which was infinitely better, his peace. “I
26. But the Comforter, which is the
This intimates, (1.) That what |
he had ſaid he did not retraćt or unſay, but ratify it, or ſtand to it.
He came in his Father’s name, as his |
sT. JOHN, X IV,
l
Chriſt's conſolatory Diſcourſe.
tave you, but I leave my peace with you. I not only give you a title
to it, but put you in poſſeſſion of it.” He did not part in anger, but
in love; for this was his farewell, Peace I leave with you, as a dying fa-
ther leaves portions to his children ; and this is a worthy portion. Ob-
ſerve . . . - ... " }
i. The legacy that is here bequeathed; Peace, ſº peace. Peace is
put for all good, and Chriſt has left us all the needful good, all that is
really and truly good, all the purchaſed, promiſed good. Peace is put
for reconciliation and love; the peace bequeathed is peace with God,
peace with one another; peace in our own bºſoms, that ſeems to be eſpe-
cially meant; a tranquillity of mind ariſing from a ſenſe of our juſtifica-
tion before God. It is the counterpart of our pardons, and the com-
poſure of our minds. This Chriſt calls his peace, for he is himſelf our
| Peace, Eph. 2. 14. It is the peace he purchaſed for us, and preached
to us, and on which the angels congratulated men at his birth, Luke
2. 14. , - - * - . . . .
2. To whom this legacy is bequeathed; “To you, my diſciples and
followers, that will be expoſed to trouble, and have need of peace ; to
you that are the ſons of peace, and are qualified to receive it.” This
iegacy was left to them as the repreſentatives of the church, to them and
their ſucceſſors, to them and all true chriſtians in all ages.
3. In what manner it is left; “ Not as the world giveth, give I unto
you.” That is, (1) “I do not compliment you with, Peace be unto
you ; no, it is not a mere formality, but a real bleſfing.” (2.) “ The
peace I give, is of ſuch a nature, that the ſmiles of the world cannot give
it, nor the frowns of the world take it away.” Or, (3.) { % The gifts I
give to you, are not ſuch as this world gives to its children and votaries,
that it is kind to.” The world’s gifts concern only the body and time;
Chriſt's gifts enrich the ſoul for eternity : the world gives lying vanities,
and that which will cheat us ; Chriſt gives ſubſtantial bleſſings, which
will never fail us. The world gives and takes, Chriſt gives a good part
|| that ſhall never be taken away. (4.) The peace which Chriſt gives, is .
| infinitely more valuable than that which the world gives. ... The wºrld’s
peace begins in ignorance, confiſts with fin, and ends in endleſs troubles;
| Chriſt's peace begins in grace, confiſts with no allowed fin, and ends at
length in everlaſting peace. As is the difference between a killing lethargy
and a reviving refreſhing ſleep, ſuch is the difference between Chriſt's
peace and the world’s. * en “e *" •
4. What uſe they ſhould make of it j Let not your heart be troubled,
for any evils paſt or preſent, neither let it be qfraid of any evil to come. .
Note, They that are intereſted in the covenant of grace, and entitled to
the peace which Chriſt gives, ought not to yield to overwhelming griefs
and fears. This comes in here as the concluſion of the whole matter ;
he had ſaid, (v. 1.) Let not your heart be troubled, and here he repeats
it as that which he had now given ſufficient reaſon for.
28. Ye have heard how I ſaid unto you, I go away,
and come again unto you. If ye loved me, ye would re-
joice, becauſe I ſaid, I go unto the Father: for my Father
is greater than I. 29. And now I have told you before it
come to paſs, that when it is come to paſs, ye might be.
|lieve, 30. Hereafter I will not talk much with you : for
the prince of this world cometh, and hath nothing in me.
31. But that the world may know that I love the Father;
and as the Father gave me commandment, even ſo I do.
Ariſe, let us go hence. - -
Chriſ here gives his diſciples another reaſon, why their hearts ſhould
not be troubled for his going away ; and that is, becauſe his heart was
not. And here he tells them what it was that enabled him to endure
the croſs and deſpiſe the ſhame, that they might look unto him, and run
with patience. He comforted himſelf, . . • f
1. That though he went away, he ſhould come again ; “ Te have
heard how I have ſaid, and now I ſay it again, I go away, and come
again.” Note, What we have heard of the doćtrine of Chriſt, eſpecially
concerning his ſecond coming, we have need to be told again and again.
when we are under the power of any tranſport of paſſion, grief, o
r fear,
or care, we forget that Chriſt will COI) e again. See Phil. 4. 5. Chriſt
encouraged himſelf with this, in his fuſſerings and death, that he ſhould
come again, and the ſame ſhould comfort us in our departure at death ;
we go away to come again ; the leave we take of our friends at that part-
ing, is only a good night, not a final farewell. See I Theſl. 4, 13, 14.
* -
Chriſt's conſolatory Diſcourſe.
ST, IoHN, xiv. '
II. That he went to his Father ; ºf ye loved me, as by your ſorrow yº
fay you do, ye would rejoice inſtead of mourning, becauſe though I leave
you, yet I ſaid, I go unto the Father, not only mine, but your’s, which |
will be my advancement and your advantage; for my Father is greater
than 1.” Obſerve here, -
1. It is matter of joy to Chriſt’s diſciples, that he is gone to the Father,
to take poſſeſſion for orphans, and make interceſſion for tranſgreſſors.
His departure had a bright fide as well as a dark fide. Therefore, he
ſent his meſſage after his reſurreótion, (ch. 20. 17.) “I aſcend to my
Father and your Father,” as rooft comfortable. •.
2. The reaſon of this is, becauſe the Father is greater than he, which,
if it be a proper proof of that for which it is alleged, (as, no doubt, it
is,) muſt be underſtood thus, that, his ſtate with his Father would be
much more excellent and glorious than his preſent ſtate; his returning
to his Father (ſo Dr. Hammond) would be the advancing of him to a
much higher condition than that which he was now in. Or thus, His
going to the 'Father himſelf, and bringing all his followers to him there,
was the ultimate end of his undertaking, and therefore greater than the
means. Thus Chriſt raiſes the thoughts and expectations of his diſciples
to ſomething greater than that which now they thought all their happi-
neſs bound up in. The kingdom of the Father, wherein he ſhall be all
in all, will be greater than the mediatorial kingdom.
3. The diſciples of Chriſt ſhould ſhew that they love him, by their re- |
joicing in the glories of his exaltation, rather than by lamenting the ſor-
rows of his humiliation, and rejoicing that he is gone to his Father, where
he would be, and where we ſhall be ſhortly with him. Many that love
Chriſt, let their love run out in a wrong channel; they think if they
love him, they muſt be continually in pain becauſe of him ; whereas
they that love him, ſhould dwell at eaſe in him, ſhould rejoice in Christ
Jeſus.
ºff. That his going away, compared with the prophecies which went
before of it, would be a means of confirming the faith of his diſciples;
(v. 29.) I have told you before it come to paſs, that I muſt die and riſe
again, and aſcend to the Father, and ſend the Comforter, that, when it is |
See this reaſon, ch. 13. 19.-I6. 4.
come to paſs, ye might believe.”
Chriſt told his diſciples of his death, though he knew it would both
puzzle them and grieve them, becauſe it would afterward redound to the
confirmation of their faith in two things.
1. That he who foretold thoſe things, had a divine preſcience, and
knew beforehand what a day would bring forth. When St. Paul was
going to Jeruſalem, he “knew not the thing that did abide him there,”
but Chriſt did.
defignation, not ſudden reſolves, but the counterparts of an eternal coun-
fel. , Let them therefore not be troubled at that which would be for the
confirmation of their faith, and ſo would redound to their real benefit;
for the trial ºf our faith is very precious, though it coſt us preſent heavi-
ngſ through manifold temptations, 1 Pet. 1. 6. * - -
: IV. That he was ſure of a vićtory over Satan, with whom he knew
he was to have a ſtruggle in his departure; (v. 30.) “Henceforth I will
wot talk much with you, having not much to ſay, but what may be ad-
journed to the pouring out of the Spirit.” He had a great deal of good
tak with them after this ; (ch. 15. and 16.) but, in compariſon with
what he had ſaid, it was not much. His time was now ſhort, and he
therefore ſpake largely to them now, becauſe the opportunity will ſoon
be over. Note, We ſhould always endeavour to talk to the purpoſe, be-
cauſe perhaps we may not have time to talk much.
foon our breath will be ſtopped, and therefore ſhould be always breathing
ſomething that is good. When we come to be fick, and die, perhaps we
may not be capable of talking much to thoſe about us ; and therefore | - - - - •
| of the paſſover-ſupper; it ſhould ſeem that at theſe words he roſe from
| the table, and retired into the withdrawing room, where he might the
what good counſel we have to give
them, let us give it while we are in
health. -
One reaſon why he would not talk much with them, was, becauſe he -
|ters, and pray with them.
had now other work to apply himſelf to ; The prince of this world-comes;
he called the Devil the prince of this world, ch. 12. 31. The diſciples
dreamed of their Maſter being the Prince of this world, and they, worldly
princes under him. But Chriſt tells them that the prince of this world
was his enemy, and ſo were the princes of this world, that were a&nated
and ruled by him, 1 Cor. 2.8.
here, -
1. The proſpect Chriſt had of an
men, but with the powers of darkneſs.
approaching conflict, In Ot only with
The Devil had ſet upon him
with his temptations, (Matth. 4.) had offered him the kingdoms of this
world, if he would hold them as tributary to him, with an eye to which,
'I --
there is no love loſt. “As the Father loved the Son, and gave all things
|
2. That the things foretold were according to the divine purpoſe and ||
We know not how |
But he has nothing in me. Obſerve |
Chriſt calls him in diſdain, “the prince of this world; then the Devil
departed from him for a ſeaſon;” “But now,” ſays Chriſt, “I ſee him
rallying again, preparing to make a furious onſet, and ſo to gain that by
|-terrors, which he could not gain by allurements; to frighten from his
i
and death. e .
| “ that the world may know
manded.”
!
undertaking, when he could not entice from it.” Note, The forefight
of a temptation gives us great advantage in our reſiſtance of it; for, being
fore-warned, we ſhould be fore-armed. While we are here, we máy ſei;
Satan contifiually coming againſt us, and ought thereföre to be always.
upon our guard. . . . . . . . . . . . . . . . . . . . .
2. The aſſurance he had of good ſucceſs in the conflićt; He hath nor
thing in me, by exel, #3:y—He hath nothing at all. (1.) There was no
guilt in Chriſt to give authority to the prince of this world in his terrors.
The Devil is ſaid to have the power of death ; (Heb. 2. 14.) The Jews
called him the angel of death, as an executioner. Now Chriſt having,
done no evil, he had no legal power againſt him, and therefore, though
he prevailed to crucify him, he could not prevail to terrify him; though
he hurried him to death, yet not to deſpair. When Satan comes to diſ-
quiet us, he has ſomething in us to perplex us with, for, we have all
finned; but when he would diſturb Chriſt, he found ao occaſion againſt
him. (2.) There was no corruption in Chriſt, to give advantage to the
prince of this world in his temptations; he could not cruſh his under-
taking by drawing him to fin, becauſe there was nothing finful in him,
nothing irregular for his temptations to faſten upon, no tinder for
him to ſtrike fire into ;...ſuch was the ſpotleſs purity of his nature, that
he was above the poſſibility of finning. The more Satan’s intereſt in us
is cruſhed, and decays, the more comfortably may we expect ſufferings
V. That his departure was in compliance with, and obedience to his
Father. Satan could not force his life from him, and yet he would die;
that I love the Father,” v. 31. We may
take this, . . . - - . . . . . .” . . * * : -
1. As confirming what he had often ſaid, that his undertaking, as
Mediator, was a demonſtration to the world, (1.) Of his compliance will
the Father; hereby it appeared that he loved the Father. As it was ań,
evidence of his love to man, that he died for his ſalvation ; ſo it was of
his love to God, that he died for his glory and the accompliſhing of his
purpoſes. Let the world know that between the Father and the Son
into his hands; ſo the Son loved the Father, and gave his ſpirit into his
hand.” (2.) Of his obedience to his Father; “As the Father gave me
commandment, even ſo I did the thing, commanded, in the manner com-
Note, The beſt evidence of our love to the Father, is, our
doing as he hath given us commandment. As Chriſt loved the Father,
and obeyed him, even to the death ; ſo we muſt love Chriſt, and obey
him. Chriſt’s eye to the Father’s commandment, obliging him to ſuffer
and die, bore him up with cheerfulneſs, and overcame the reluštances of
nature; this took off the offence of the croſs, that what he did, was by
order from the Father; the command of God is ſuffièient to bear us out
in that which is moſt diſputed by others, and therefore ſhould be ſufficient
to bear us up in that which is moſt difficult to ourſelves; This is the will
of him that made me, that ſent me. - , - -
2. As concluding what he had now ſaid; having brought it to this,
here he leaves it ; “ that the world may know that I love the Father,”
you ſhall ſee how cheerfully I can meet the appointed croſs; “Ariſe,
let us go hence to the garden ;” ſo ſome ; or, to Jeruſalem. When we
talk of troubles at a diſtance; it is eaſy to ſay, “Lord, I will follow
thee whitherſoever thou goeſt;” but when it comes to the pinch, when
an unavoidable croſs lies in the way of duty, then to ſay, “Ariſt, let us
go to meet it, inſtead of going out of our way to miſs it,” this lets “the
world know that we love the Father.” If this diſcourſe was at the cloſe
more freely carry on the diſcourſe with his diſciples in the following chap-
Dr. Goodwin’s remark upon this, is, that
Chriſt mentioning the great motive of his ſufferings, his Father’s com-
mandment, was in all haſte to go forth to ſuffer and die, was afraid of
ſlipping the time of Judas’ meeting him ; Ariſe, ſays he, !et us go hence;
but he looks upon the glaſs, as it were, fees it not quite out, and there-
fore fits down again, and preaches another ſermon. * * * -
Now, (1.) In theſe words he gives his diſciples an encouragement to
follow him. He does not ſay, I must go ; but Let us go. He calis them
out to no hardſhips, but what he himſelf goes before them in as their
Leader. They had promiſed they would not deſert him; “Come,” ſays
he, “ let us go then; let us ſee how you will make the words good.”
(2.) He gives them an example, teaching them at all times, eſpecially
in ſuffering times, to ſet looſe to all things here below, and often to think
and ſpeak of leaving them. Though we fit eaſy, and in the midſt of
the delights of an agreeable converſation, yet we muſt not think of being
here always; Ariſe, let us go hence. If it were at the cloſe of the
paſchal and euchariſtical ſupper, it teaches us, that the ſolemnities of our
communion with. God are not to be conſtant in this world. When we
fit down under Chriſt's ſhadow with delight, and ſay, It is good to be
here; yet we muſt think of riſing and going hence; going down from
the mount. . . . . . ; : ' , , . . . * :
. . tº 3 x . . . . it; > b > x * x N . ‘. .”
§ 3 ; * *
*
, , , . . . s' . . . . . . . .
; : … : CHAP: XV.
It is generally agreed that, Christ's diſcourſe in this and the newt chapter,
was at the cloſé of his laſt ſipper, the night on which he was betrayed,
and it is a continued #. not interrupted as that in the foregoing
chapter was 3, and what he chooſes to diſcourſe of, is very pertinent to the
preſent ſad.occºſion of a farewell ſermon.
Now that he was about to
leave them, I. They would be tempted to leave him, and return to Moſès
again ; and therefore he tells them, how neceſſary it was that they should
by faith, adhere to him, and abide in him... II. They would be tempted
to grow stºrange one to anºther ; and therefore he préffès it upon them to
love one another, and to keep up that communion when he was gone, which
had hitherto been their comfort. III. They would be tempted to shrink
from theiroſpastëship, ºften, thº met with hardships; and ºtherefore he
... prepares them.tagbaar the shock. --- -
... words, to which his diſcourſe in this chapter may be reduced : 1. Fruit,
v. 1:...8s. 2. Love, v. 9...17. 3. Hatred, v. 18.25, 4, The Comforter,
º). 26, 27. iº
, , C, - v. A * , ,
1. T AM the true vine, and my Father is the huſband-
Ji man. 2. Every branch in me that beareth not fruit
hé taketh away; and every branch that beareth fruit, he
purgeth it, that it may bring forth more fruit. 3. Now
ye are clean through the word which I have ſpoken unto
you. 4: Abide in me, and l in you. . As the branch can-
not bear fruit of itſelf, except it abide in the vine: no
* ... " . ! . . . . . .' * * * , . . . . ; Nº 1 ſº ; ; "' - 's : sº
moré Can ye, except, ye abide in me. 5. I am the vine,
* * * 4 }
ye are the branches., He that abideth in me, and I in
him, the fame bringeth forth much fruit: for without
meye cañº do nothingºn 8. If a man abide not in me, He
is caſt forth as a branch, and is; withered; and men
gather thema and eaſt them into the fire, and they are
burned. 7. If ye abide in me, and my words abide in
you, ye ſhalf aſk what ye will; and it ſhall be done unto
you.’ 8. Herein is my father glorified, that ye bear much
fruit, ſo ſhall ye be my diſciples; . . . . . . .
‘rrº -º- ºr ; ; ºr ºf . . . . . . . .” -- . . . . . . . . - . . .
He e Chriſt diſcourſes coicerning the fruit, the fruits of the Spirit,
which his diſciples were to bring fºrth, under the fimilitude of a vine.
A ſº s \ ... . . . ‘. . . . . . . º. “, - sº . : -, -, º * * * . . . . . .
Obſerve here, F. . . . . . . . * . . .
* r * 'rriº ---nº rº; ' ' ' " i i r . H. " "... . . . . . . .' " ' ' ' '. . . . . . . . . . . . . *
#. The doćtrine of this ſimilitude; what notion we ought to, have
Of lit : ' ' , * . . . . * * | " ' " , ; ; -
§
!
* * * i ;
1. That Jeſus Chriſt is the Pine, the true Wine, It is an inſtance, of |
* , ; } \ .
the humility of Chriſt, that he is pleaſed to ſpeak of himſelf, under low
and humble compariſons. He that is “ the Sun of righteouſneſs, and
the bright and morning Star,” compares himſelf to a vine. The church,
which is Chriſt myſtical, is a vine; (Pſ. 80.8.).ſo is Chriſt, who is the
Church feminal. Chriſt and his church are thus ſet forth, . . . .
(1.) He is the Wine, planted in the vineyard, and not a ſpontaneous
produći; planted in the earth; for he is the Word made flesh. The
vine has an unfightly, unpromiſing outfide ; and Chriſt had no form, nor
comelineſs, Iſa. 53. 2. The vine is a ſpreading plant, and Chriſt will be ‘.
known, “ Salvation to the ends of the earth.” The jºruit of the vine ho-
nours God, and cheers man ; (Judg. 9. 13.) ſo does the fruit of Chriſt’s
mediation; it is better than gold, Prov, 8.19. ...' ... --
(2.) He is the true Wine, as truth is oppoſed to pretence and coun-
terfeit ; he is really a fruitful Plant, a Plant of renown. He is not
like that wild vine, which deceived thoſe who gathered of it; (2 Kings
4, 39.) but a true Wine. Unfruitful trees are ſaid to lie, (Hab.3, 17,
+ 2 - - $ 8
& +- -
& ST. JOHN, XV,
*
marg.) but Chriſt is a Wine that will not deceive. Whatever excellency
of the world’s ill will. There are four ||
Chriſt the true Wine,
there is in any creature, ſerviceable to man, it is but a ſhadow of that
grace which is in Chriſt for his people’s geod. . . He is that true Wine
typified by Judah’s vine, which enriched him with the blood of the grape,
(Gen. 49. 11.) by Joſeph’s vine, the branches of which run over the
wall, (Gen. 49. 22.) by Iſrael’s vine, under which he dwelt ſafely, .
I Kings 4, 25, -- * - -
2. That believers are branches of this Wine, which ſuppoſes that Chriſt
is the Root of the vine ; the Root is unſeen, and our life is hid with
| Christ ; the Root bears the tree, (Rom. 1.1. 18.) diffuſes ſap to it, and
| is all in all to its flouriſhing and fruitfulneſs; and in Chriſt are all ſup-
ports and ſupplies. The branches of the Vine are many, ſome on one
| fide of the houſe or wall, others on the other fide ; yet, meeting in the
Root, are all but one vine ; thus all good chriſtians, though in place
and opinion diſtant from each other, yet meet in Chriſt, the Centre of
their unity. Believers, like the branches of the Wine, are weak, and in.
ſufficient to ſtand of themſelves, but as they are borne up. See Ezek.
15. 2. * * - -
3. That the Falher is the Husbandman, yeapy?s-the Land-worker.
Though the earth is the Lord’s, it yields him no fruit unleſs he work it.
God has not only a propriety in, but a care of, the Vine and all the
branches. He “hath planted, and watered, and gives the increaſe; for
we are God’s huſbandry,” 1 Cor. 3.9. See Iſa. 5. l, 2.-27.-2, 3.
He had an eye upon Chriſt, the Root, and upheld him, and made him
to flouriſh out of a dry ground. He has an eye upon all the branches,
ańd prunes them, and watches over them, that nothing hurt them. Never
was any huſbandman ſo wife ſo watchful about his vineyard, as God is
about his church, which therefore muſt needs proſper.
II. The duty taught us by this ſimilitude, which is, to bring forth
fruit, and, in order to that, to abide in Chriſt. te
1. We muſt be fruitful. From a vine we look for grapes, (Iſa. 5. 2.)
and from a chriſtian we look for chriſtianity, that is the fruit, a chriſtian
temper and diſpoſition, a chriſtian life and converſation, chriſtian devo-
tions and chriſtian defigns. We muſt honour God, and do good, and .
exemplify the purity and power of the religion we profeſs; and this is.
bearing fruit. The diſciples here muſt be fruitful, as chriſtians, in all
the fruits of righteouſneſs, and as apoſtles, in diffuſing the ſavour of that
knowledge. To perſuade them to this, he urges,
(1.) The doom of the unfruitful; (v. 2.) they are taken away, [1..] .
It is here intimated, that there are many who paſs for branches in Chriſt,
who yet do not bar fruit. Were they really united to Chriſt by faith,
they would bear fruit ; but, being only tied to him by the thread of an
outward profeſſion, though they ſeem to be branches, they will ſoon be
ſeen to be dry ones ; unfruitful profeſſors are unfaithful profeſſors; ,
profeſſors, and no more. It might be read, “Every branch that beareth.
not fruit in me,” and it comes much to one ; for they that do not bean :
fruit in Christ, and in his Spirit and grace, are as if they bore no fruit at
all, Hoſ, 10. 1. [2.] It is here threatened, that they ſhall be taken.
away, injuſtice to them and in kindneſs to the reſt of the branches. From
him that has not real union with Chriſt, and fruit produced thereby,
“ſhall be taken away even that which he ſeemed to have,” Luke 8. 18.
Some think, this refers primarily to Judas.
(2.) The promiſe made to the fruitful; “he purgeth them, that they
may bring forth more fruit.” Note, [1..] Further fruitfulneſs is the
bleſſed reward of former fruitfulneſs. The firſt bleſfing was, Be fruiſſal;.


and it is ſtill a great bleſfing. [2.] Even fruitful branches, in order to:
their further fruitfulneſs, have need of purging, or pruning ; 22%ies—-
“ he taketh away that which is ſuperfluous” and luxuriant, which hinders
its growth and fruitfulneſs. The beſt have that in them which is
peccant, “aliquid amputandum—ſomething which ſhould be taken
away ;” ſome notions, paſſions, or humours, that want to be purged
away, which Chriſt has promiſed to do by his word, and Spirit, and
providence ; and theſe ſhall be taken off by degrees in the proper ſeaſon.
- [3] The purging of fruitful branches, in order to their greater fruit.
fulneſs, is the care and work of the great Huſbandman, for his own
lory. .
s 3.) The benefits which believers have by the doćtrine of Chriſt, the
power of which they ſhould labour to exemplify in a fruitful converſa-
tion ; (v. 3.). Now ye are clean. -
[1..] Their ſociety was clean, now that Judas was expelled by that,
word of Chriſt, ſ/hat thou dost, do quickly; and till they were got clear
Öf him they were not all clean. The word of Chriſt is a diſtinguiſhing
word, and ſeparates belween the precious and the vile; it will purify the
church of the first-born, in the great dividing day.
ST. JOHN, xv.
Chriſt the true Vine.
(2.] They were each of them clean, that is, findified, by the truth
ef Chriſt; (ch. 17. 17.) that faith by which they received the word of |
Chriſt, purifted their hearts, Aéts 15.9. The Spirit of grace by the
word refined them from the droſs of the world and the fleſh; and purged
out of them the leaven of the Scribes and Phariſees ; from which, when
they ſaw their inveterate rage and enmity againſt their Maſter, they
were now pretty well cleanſed. Apply it to all believers. The word of
Chriſt is ſpoken to them ; there is a cleanſing virtue in that word, as it
works grace, and works out corruption ; it cleanſes as fire cleanſes the
gold from its droſs, and as phyſic cleanſes the body from its diſeaſe. We
then evidence that we are cleanſed by the word, when we bring forth
fruit unto holineſs. Perhaps here is an alluſion to the law concerning
vineyards in Canaan; the fruit of them was as unclean, and uncircum-
ciſed, the three firſt years after it was planted ; and the fourth year it was
to be holineſs of praiſe unto the Lord ; and then it was clean, Lev. 19.
23, 24. The diſciples had now been three years under Chriſt’s inſtruc-
tion; and now ye are clean. - -
(4.) The glory that will redound to God by our fruitfulneſs, with
the comfort and honour that will come to ourſelves by it, v. 8. If we
bear much fruit. - -
[1..] Herein our Father will be glorified. The fruitfulneſs of the
apoſtles, as ſuch, in the diligent diſcharge of their office, would be to the
glory of God in the converſion of ſouls, and the offering of them up to
him, Rom, 15. 9. The fruitfulneſs of all chriſtians, in a lower and
narrower ſphere, is to the glory of God. By the eminent good works of
chriſtians many are brought to “glorify our Father which is in heaven.”
[2.] So shall we be Chriſt’s diſciples indeed, approving ourſelves ſo,
and making it to appear that we are really what we call ourſelves. So
shall we both evidence our diſcipleſhip, and adorn it, and be to our Maſ-
ter for a name, and a praiſe, and a glory, that is, diſciples indeed, Jer.
13. 11. So shall we be owned by our Maſter in the great day, and have
the reward of diſciples, a ſhare in the joy of our Lord. And the more
fruit we bring forth, the more we abound in that which is good, the more
he is glorifted. -
2. In order to our
our union with him by faith, and do all we do in religion in the virtue of
that union. - -
Here is, (1.) The duty enjoined; (v. 4.) Abide in me, and I in you.
Note, It is the great concern of all Chriſt’s diſciples, conſtantly to keep
up a dependence upon Chriſt, and communion with him ; habitually to
adhere to him, and ačtually to derive from him. Thoſe that are come to
Chriſt, muſt abide in him ; “Abide in me, by faith; and I in you, by my
Spirit; abide in me, and then fear not but I will abide in you º' for the
communion between Chriſt and believers never fails on his fide. We
muſt abide in Chriſt’s word by a regard to it, and it in us as a light to our
feet. We muſt abide in Chriſt’s merit as our righteouſneſs and plea, and
it in us as our ſupport and comfort. The knot of the branch abides in
the vine; and the ſap of the vine abides in the branch, and ſo there is a con-
ſtant communication between them.
(2.) The neceſſity of our abiding in Chriſt, in order to our fruitful.
neſs; (v. 4, 5.) “ Te cannot bring forth fruit except ye abide in me; but
if ye do, ye bring forth much fruit; for, in ſhort, without me, or ſeparate
from me, ye can do-nothing.” So neceſſary is it to our comfort and hap-
pineſs, that we be fruitful, that the beſt argument to engage us to abide
in Chriſt is, that otherwiſe we cannot be fruitful.
[1..] Abiding in Chriſt is in order to our doing much good. He that
is conſtant in the exerciſe of faith in Chriſt and love to him, that lives
upon his promiſes and is led by his Spirit, he bringeth forth muchyruit,
he is very ſerviceable to God’s glory, and his own account in the great
day. Note, Union with Chriſt is a noble principle, produćtive of all
good. A life of faith in the Son of God is incomparably the moſt ex:
cellent life a man can live in this world; it is regular and even, pure and
heavenly, it is uſeful and comfortable, and all that anſwers the end of
life. -
[2.] It is neceſſary to our 'doing any good. It is not only a means
of cultivating and increaſing what good there is already in us, but it is
the root and ſpring of all good; “Without me ye can do nothing ; not
only no great thing, heal the ſick, or raiſe the dead, but nothing.” Note,
We have as neceſſary and conſtant a dependence upon the grace of the
Mediator for all the ſpiritual and divine life, as we have upon the provi-
dence of the Creator for all the aëtions of the natural life ; for, as to both,
it is in the divine power “that we live, move, and have our being.” Ab-
ſtraćted from the merit of Chriſt, we can do nothing towards our juſtifica-
tion ; and from the Spirit of Chriſt, nothing towards our ſančtification.
Vol. IV. No. 89.
fruitfulneſs, we muſt abide in Chriſt, muſt keep up -
Without Christ we can do nothing aright, nothing that will be fruit pleaſing
to God, or profitable to ourſelves, 2 Cor. 3. 5. We depend upon Chriſt,
not only, as the vine upon the wall, for ſupport; but, as the branch on
the root, for ſap. *
| (3.) The fatal conſequences of forſaking. Chriſt : (v. 6.) “If any
man abide not in me, he is caſt forth as a branch.” This is a deſcription
of the fearful ſtate of hypocrites that are not in Christ; and of apoſtates
| that abide not in Christ. -
[1..] They are cast forth as dry and withered branches, which are
plucked off becauſe they cumber the tree. It is juſt that they ſhould
have no benefit by Chriſt, who think they have no need of him ; and
that they who reječt him, ſhould be rejećted by him ; thoſe that abide
not in Chriſt, ſhall be abandoned by him; they are left to themſelves, to
fall into ſcandalous fin, and then are
the faithful.
[2.] They are withered as a branch broken off from the tree. They
that abide not in Christ, though they may flouriſh a while in a plauſible,
at leaſt a paſſable profeſſion, yet in a little time they wither and come to
nothing. Their parts and gifts wither, their zeal and devotion wither,
their credit and reputation wither, their hopes and comforts wither, Job
8. 11...13. Note, They that bear no fruit, after a while will bear no
leaves. “ How ſoon is that fig-tree withered away,” which Chriſt has
curſed
[3.] Men gather them. Satan’s agents and emiſſaries pick them up,
and make an eaſy prey of them. They that fall off from Chriſt, pre-
| ſently fall in with finners; and the ſheep that wander from Chriſt’s fold,
the Devil ſtands ready to ſeize them for himſelf. When the Spirit of
the Lord was departed from Saul, an evil ſpirit poſſeſſed him.
[4.] They cast them into the fire, that is, they are cast into the fire;
and they who ſeduce them and draw them to fin, do in effect cast them
there; for they made them children of hell. Fire is the fitteſt place for
withered branches, for they are good for nothing elſe, Ezek. 15. 2, 4.
[5.] They are burned ; that follows of courſe ; but it is here added
very emphatically, and makes the threatening very terrible ; they will not
be conſumed in a moment, like thorns under a pot, (Eccl. 7. 6.) but
wańlzi, they are burning for ever in a fire, which not only cannot be
quenched, but will never ſpend itſelf. This comes of quitting Chriſt,
this is the end of barren trees. Apoſtates are twice dead; (Jude 12.)
and when it is ſaid, “ They are caſt into the fire and are burned,” it
ſpeaks as if they were twice damned. Some apply men's gathering them,
to the miniſtry of the angels in the great day, when they ſhall gather out
of Chriſt’s kingdom all things that offend, and ſhall bundle the tares for
the fire. -
J £, The bleſſed privilege which they have, that abide in Christ;
(v. 7.) “If my words abide in you, ye ſhall aſk what ye will” of my
Father in my name, and it shall be done. s
See here, [1..] How our union with Chriſt is maintained, by the
word; If ye abide in me, he had ſaid before, and I in you ; here he ex-
plains himſelf, and my words abide in you ; for it is in the word that
Chriſt is ſet before us, and offered to us, Rom. 10. 6...8. It is in the
word that we receive and embrace him ; and ſo where the word of Christ
dwells richly, there Chriſt dwells. If the word be our conſtant guide and
monitor, if it be in us as at home, then we abide in Christ, and he in us.
[2.] How our communion with Chriſt is maintained—by prayer ;
“Ye ſhall aſk what ye will, and it ſhall be done to you.” And what
can we deſire more than to have what we will for the aſking 2 Note,
They that abide in Christ as their hearts’ Delight, ſhall have through
Chriſt, their hearts’ deſire. If we have Chriſt, we ſhall want nothing
that is good for us. Two things are implied in this promiſe ; First,
That if we abide in Chriſt, and his word in us, we will not aſk any thing
but what is proper to be done for us. The promiſes abiding in us, lie
ready to be turned into prayers; and the prayers ſo regulated, cannot
but ſpeed. Secondly, That if we abide in Christ, and his word, we ſhall
have ſuch an intereſt in God’s favour and Chriſt’s mediation, that we
ſhall have an anſwer of peace to all our prayers.
9. As the Father hath loved me, ſo have I loved you:
continue ye in my love. 10. If ye keep my command-
ments, ye ſhall abide in my love: even as I have kept my
|Father’s commandments, and abide in his love. 11. Theſe
things have I ſpoken unto you, that my joy might remain
in you, and that your joy might be full. 12. This is my
|commandment, That ye lºne another, as I have loved
8 F
juſtly cast out of the communion of
* - - ST, JOHN, XV:
you. 13. Greater love hath no man than this, that a man
lay down his life for his friends. 14, Ye are my friends,
if ye do whatſoever I command you. 15. Henceforth I call
you not ſervants; for the ſervant knoweth not what his
lord doeth: but I have called you friends: for all things
that I have heard of my Father, I have made known unto
you. ... 16. Ye have not choſen me, but I have choſen you,
and ordained you, that ye ſhould go, and bring forth fruit,
and that your fruit ſhould remain : that whatſoever ye
ſhall aſk of the Father in my name, he may give it you.
17. Theſe things I command you, that ye love one an-
other. - -
Chriſt, who is Love itſelf, is here diſcourſing concerning love ; a four-
fold love.
I. Concerning the Father's love to him ; and concerning this he here
tells us, a'
1. That the Father did love him; (v. 9.) As the Father hath loved me.
He loved him as Mediator; This is my beloved Son. He was the Son of
his love.
loved the world, as to deliver him up for us all. When Chriſt was enter-
ing upon his ſufferings, he comforted himſelf with this, that his Father
loved him. Thoſe whom God loves as a Father, may deſpiſe the hatred
of all the world. - .
2. That he abode in his Father's love, v. 10. He continually loved
his Father, and was beloved of him. Even then, when he was made Sin
and a Curſe for us, and it pleaſed the Lord to bruiſe him ; yet he abode in
His Father’s love. See Pſ. 89. 33. Becauſe he continued to love his Fa-
ther, he went cheerfully through his ſufferings, and therefore his Father
continued to love him. -
3. That “therefore he abode in his Father’s love,” becauſe he kept
his Father’s law ; ; “ have kept my Father’s commandments,” as Me-
diator, and ſo abide in his love. Hereby he ſhewed that he continued to
love his Father, that he went on and went through, with his undertaking,
and therefore the Father continued to love him. His ſoul delighted in
him, becauſe he did not fail, nor was diſcouraged, Iſa. 42. 1, 4. We
having broken the law of creation, and thereby thrown ourſelves out of
the love of God; Chriſt ſatisfied for us by obeying the law of redemp-
tion, and ſo he abode in his love, and reſtored us to it.
II. Concerning his own love to his diſciples.
them, he loves them. And obſerve here, - *
1. The pattern of this love; “As the Father has loved me, ſo have
I loved you.” A ſtrange expreſſion of the condeſcending grace of
Chriſt As the Father loved him, who was moſt worthy, he loved them,
who were moſt unworthy. The Father loved him as his Son, and he
loves them as his children. “ The Father gave all things into his hand;’
fo, with himſelf, “he freely gives us all things.” The Father loved him
as Mediator, as Head of the church, and the great Truſtee of divine
grace and favour, which he had inot for himſelf only, but for the benefit
of thoſe for whom he was intruſted ; and, ſays he, “I have been a faith-
ful Truſtee. As the Father has committed his love to me, ſo I tranſmit
it to you.” Therefore the Father was well pleaſed with him, that he
might be well pleaſed with us in him ; and loved him, that in him, as be-
loved, he might make us accepted, Eph. 1. 6. - -
2. The proofs and produćts of this love, which are four: -
(1.) Chriſt loved his diſciples, for he laid down his life for them;
(v. 13.) Greater proof of love hath no man to ſhew than this, to lay
down his lift for his friend. And this is the love wherewith Christ hath
loved us, he is our &lſq.vxos—Bail for us, body for body, life for life,
though he knew our inſolvency, and foreſaw how dear the engagement
would coſt him. Obſerve here, - -
[1..] The extent of the love of the children of men to one another;
the higheſt proof of it is, laying down one’s life for a friend to ſave his
can give no more ; this may ſometimes be our duty, 1 John 3. 16. Paul
was ambitious of the honour; (Phil. 2, 17.) and “for a good man,
ſome will even dare to die,” Rom. 5. 7. It is love in the higheſt de-
gree, which is ſtrong as death.
[2.] The eacellency of the love of Christ beyond all other love; he has |
He loved him; and gave all things into his hand; and yet ſo |
Though he leaves
Chriſt's Love to his Diſciples.
not only equalled, but exceeded, the moſt illuſtrious lovers. Others have
laid down their lives, content they ſhould be taken from them'; but Chriſt
gave up his, was not merely paſſive, but made it his own ačt and deed.
The life which others have laid down, has been but of equal value with the
life for which it was laid down, and perhaps leſs valuable ; but Chriſt is
infinitely more worth than ten thouſand of us. Others have thus laid
down their lives for their friends, but Chriſt laid down his for us, when
we were enemies, Rom. 5. 8. “ Pluſquam ferrea aut lipidea corda eſſe
oportet, quae non emolliettam incomparabilis divini amoris ſuavitas—
Thoſe hearts muſt be harder than iron or ſtone, which are not ſoftene
by ſuch incomparable ſweetneſs of divine love.” Calvin. +
(2.) Chriſt loved his diſciples, for he took them into a covenant of
friendſhip with himſelf; (v. 14, 15.) “If ye approve yourſelves by your obe-
diencemy diſciples indeed, ye are my friends, and ſhall be treated as friends.”
Note, The followers of Chriſt are the friends of Chriſt, and he is gra-
ciouſly pleaſed to call and count them ſo. They that do the duty of
his ſervants, are admitted and advanced to the dignity of his friends.
David had one ſervant in his court, and Solomon one in his, that was, in
a particular manner, the king’s friend; (2 Sam. 15. 37. 1 Kings 4. 5.)
but this honour have all Chriſt’s ſervants. We may in ſome particular
inſtances befriend a ſtranger ; but we eſpouſe all the intereſts of a friend,
and concern ourſelves in all his cares: thus Chriſt takes believers to be
his friends, he viſits them, and converſes with them, as his friends; bears
with them, and makes the beſt of them; is afflićted in their afflićtions, and
takes pleaſure in their proſperity ; he pleads for them in heaven, and
takes care of all their intereſts there. Have friends but one ſoul ? He
that is joined to the Lord, is one Spirit, 1 Cor, 6. 17. Though they
often ſhew themſelves unfriendly, he is a Friend that loves at all times.
Obſerve how endearingly this is expreſſed here. [1..] He will not
call them ſervants, though they called him Master and Lord. They that
would be like Chriſt in humility, muſk not take a pride in inſiſting upon
all occaſions on their authority and ſuperiority, but remember that their
ſervants are their fellow-ſervants. §. [2.] He will call them his
friends ; he will not only love them, but will let them know it; for in
his tongue is the law of kindneſs. After his reſurrečtion he ſeems to ſpeak
with more affectionate tenderneſs of and to his diſciples than before ;
Go to my brethren, (ch. 20. 17.) Children have ye any meat P ch. 21. 5.
But obſerve, though Chriſt called them his friends, they called themſelves
his ſervants : Peter, a ſervant of Chriſt, (1 Pet. 1. 1.) and ſo James,
ch. 1. 1. The more honour Chriſt puts upon us, the more honour we
ſhould ſtudy to do him ; the higher in his eyes, the lower in our own.
(3.) Chriſt loved his diſciples, for he was very free in communicating
his mind to them ; (v. 15.) “ Henceforth ye ſhall not be kept ſo much
in the dark, as ye have been, like ſervants, that are only told their preſent
work; but when the Spirit is poured out, ye ſhall know your Maſter’s
deſigns as friends. All things that I have heard of my Father, I have de-
clared unto you.” As to the ſecret will of God, there are many things
| which we muſt be content not to know; but as to the revealed will of God,
Jeſus Chriſt has faithfully handed to us what he received of the Father,
ch. 1, 18. Matth, 11. 27. The great things relating to Man's redemption,
Chriſt declared to his diſciples, that they might declare them to others 5
they were the men of his counſel, Matth. 13. 11.
(4.) Chriſt loved his diſciples, for he choſe and ordained them to be
the prime inſtruments of his glory and honour in the world ; (v. 16.) I
have choſen you, and ordained you. . His love to them appeared,
[1..] In their eleētion, their election to their apoſtleſhip, (ch. 6. 70.)
I have choſen you twelve. It did not begin on their fide; re have not
choſen me, but I firſt choſe you. Why were they admitted to ſuch an in-
timacy with him, employed in ſuch an embaſſy for him, and endued with
ſuch power from on high It was not owing to their wiſdom and good-
neſs in chooſing him for their Maſter, but to his favour and grace in
chooſing them for his diſciples. It is fit that Chriſt ſhould have the
chooſing of his own miniſters ; ſtill he does it by his providence and
Spirit. Though miniſters make that holy calling their own choice,
|| that are choſen to grace and glory, it may be ſaid, The
life, and perhaps there have been ſome ſuch heroic achievements of love, |
more than plucking out one’s eyes, Gal. 4. 15. If “all that a man has
he will give for his life,” he that gives that for his friend, gives all, and
Chriſt’s choice is prior to their’s, and dire&ts and determines it. Of ali
ha -
Chriſt, but he has choſen them, Deut. 7. 7, 8. y have not choſen
[2.] In their ordination ; I have ordained you £9m.a. tags—“ I have
put you into the miniſtry, (1 Tim. 1.12.) put you into commiſſion.”
By this it appeared he took them for his friends, that he crowned their
heads with ſuch an honour, and filled their hands with ſuch a truſt. It
was a mighty confidence he repoſed in them, when he made them his
ambaſſadors to negociate the affairs of his kingdom in this lower world
and the prime miniſters of ſtate in the adminiſtration of it. 3
ST. JOHN, XV.
Mutual Love recommended.
The treaſure of the goſpel was committed to them,
First, That it might be propagated ; that ye ſhould go, two tºes àmà-
Jruit.” They were ordained, not to fit ſtill, but to go about, to be di-
They were ordained, not to beat the air, buſt to be inſtrumental in God’s
-hand for the bringing of nations into obedience to Chriſt, Rom. 1. 13.
labour, and ſhall not labour in vain.
Secondly, That it might be perpetuated; that the fruit should remain,
that the good effect of their labours may continue in the world from ge.
neration to generation, to the end of time. The church of Chriſt was
not to be a ſhort-lived thing, as many of the ſe&ts of the philoſophers,
that were a nine days’ wonder; it did not come up in a night, nor ſhould
it perish in a night, but be as the days of heaven. The ſer:nons and writ-
ings of the apoſtles are tranſmitted down to us, and we at this day are
built upon that foundation, ever fince the chriſtian church was firſt found-
ed by the miniſtry of the apoſtles and ſeventy diſciples; as one gene-
ration of miniſters and chriſtians has paſſed away, ſtill another has come.
By virtue of that great charter, (Matth. 28. 19.) Chriſt has a church
in the world, which, as our lawyers ſay of bodies corporate, does not
die, but lives in a ſucceſſion; and thus their fruit remains to this day, and
ſhall do while the earth remains. - - -
Lastly, His love to them appeared in the intereſt they had at the
throne of grace; Whatſoever ye shall aſk of my Father in my name, he will
give it you. Probably, this refers in the firſt place to the power of work-
ing miracles, which the apoſtles were clothed with, which was to be drawn
out by prayer. “Whatever gifts are neceſſary to the furtherance of
your labours, whatever help from heaven ye have occaſion for at any
time, it is but aſk and have.” Three things are here hinted to us for our
encouragement in prayer, and very encouraging they are. [1..] That
we have a God to go to, who is a Father ; Chriſt here calls him the Fa-
ther, both mine and your’s ; and the Spirit in the word and in the heart
teaches us to cry, Abba Father. [2.] That we come in a good name.
Whatever, errand we come upon to the throne of grace, according to
God’s will, we may with a humble boldneſs mention Chriſt’s name in it,
and plead that we are related to him, and he is concerned for us. [3.]
That an anſwer of peace is promiſed us. What ye come for, ſhall be
given you. This great promiſe made to that great duty, keeps up a
comfortable and gainful intercourſe between heaven and earth.
III. Concerning the diſciples’ love to Chriſt, enjoined in confideration
of the great love where with he had loved them. Three things he exhorts |
them to ; w
1. To continue in his love ; (v. 9.) “Continue in your love to me,
and in mine to you.” Both may be taken in. We muſt place our
happineſs in the continuance of Chriſt’s love to us, and make it our buſi-
meſs to give continued proofs of our love to Chriſt, that nothing may
tempt us to withdraw from him, or provoke him to withdraw from us.
Note, All that love Chriſt, ſhould continue in their love to him, that is,
be always loving him, and taking all occaſions to ſhew it, and love to
the end. The diſciples were to go out upon ſervice for Chriſt, in which
they would meet with many troubles; but ſays Chriſt, “ Continue in
my love. Keep up your love to me, and then all the troubles ye meet
with will be eaſy ; love made ſeven years’ hard ſervice eaſy to Jacob.
Let not the troubles ye meet with for Chriſt’s fake, quench your love
to Chriſt, but quicken it rather.”
2. To let his joy remain in them, and fill them, ºv. 11.
ſigned in thoſe precepts and promiſes given them.
(1.) That his joy might remain in them. The words are ſo placed in
the original; that they may be read either, -
[1..] That my joy in you may remain. If they bring forth much fruit,
and continue in his love, he will continue to rejoice in them as he had
done.
Jeſus; he reſis in his love to them, Zeph. 3. 17. As there is a tranſport
of joy in heaven in the converſion of finners, ſo there is a remaining joy
in the perſeverance of ſaints.
[2.] Or, that my joy, that is, your joy in me, may remain. It is
the will of Chriſt that his diſciples ſhould conſtantly and continually,
rejoice in him, Phil. 4. 4. The joy of the hypocrite is but for a
moment, but the joy of thoſe who abide in Chriſt’s love is a continual
feast. The word of the Lord enduring for ever, the joys that flow from
it, and are founded on it, do ſo too.
This he de-
!
e º | ſatisfy ; it is only Wiſdom's joy that will fill the ſoul, Pſ, 36.8.
ligent in their work, and to lay out themſelves unweariedly in doing good. |
( 2.) “That your joy might be full; not only that ye might be full .
- - | of joy, but that your joy in me and in my love may riſe higher and higher,
yńls—“ that ye should go as under a yoke or burthen, for the miniſtry is a || till it come to perfeótion, when ye enter into the
work, and ye that go about it, muſt reſolve to undergo a great deal; &
that ye may go from place to place all the world over, and bring forth |
ioy of your Lord.”
Note, [1..] They and they only that have Chriſt’s joy remaining in
them, have their joyfull; worldly joys are empty, ſoon ſurfeit but never
[2.]
The deſign of Chriſt in his word is to fill the joy of his people ; ſee
1 John 1. 4. This and the other he hath ſaid, that our joy might be
º
| fuller and fuller, and perfect at laſt. w
Note, Thoſe whom Chriſt ordains, ſhould and ſhall be fruitful; ſhould |
3. To evidence their love to him, by keeping his commandments :
(v. 10.) “If ye keep my commandments, ye shall abide in my love. That
will be an evidence of the fidelity and conſtaney of your love to me, and
then you may be ſure of the continuance of my love to you.” Obſerve
here, (1.) The promiſe ; “Ye ſhall abide in my love, as in a dwelling
place, at home in Chriſt’s love ; as in a resting place, at eaſe in Chriſt’s
love; as in a ſtrong-hold, ſafe in it. Ye ſhall abide in my love, ye ſhall
have grace and ſtrength to perſevere in loving me.” If the ſame hand
| that firſt ſhed abroad the love of Chriſt in our hearts, did not keep us in
that love, we ſhould not long abide in it, but, through the love of the
| world, ſhould go out of love with Chriſt himſelf. (2.) The condition of
|| the promiſe ; If ye keep my commandments.
The diſciples were to keep
Chriſt’s commandments, not only by a conſtant conformity to them them- .
ſelves, but by a faithful delivery of them to others ; they were to keep
|| them as truſtees, in whoſe hands that great depoſilum was lodged, for
they were to teach all things that Christ had commanded, Matth. 28. 20.
This commandment they muſt keep without ſhot, (1 Tim. 6. 14.) and thus
they muſt ſhew that they abide in his love. -
To induce them to keep his commandments, he urges,
[1..] His own example; “ as I have kept my Father's commandments,
and abide in his love.” Chriſt ſubmitted to the law of mediation, and ſo
preſerved the honour and comfort of it, to teach us to ſubmit to the laws
of the Mediator, for we cannot otherwiſe preſerve the honour and com-
fort of our relation to him. - -
[2.] The neceſſity of it to their intereſt in him ; (v. 14.) “fe are
myfriends, if ye do whatſoever I command you, and not otherwiſe.” Note,
First, Thoſe only will be accounted Chriſt’s faithful friends, that ap-
prove themſelves his obedient ſervants; for they that will not have him
to reign over them, ſhall be treated as his enemies. “Idem velle & idem
molle ea demum vera eſt amicitia—Friendſhip involves a fellowſhip of aver-
fions and attachments.” Salluſt. Secondly, It is univerſal obedience to
Chriſt, that is the only acceptable obedience; to obey him in every thing
that he commands us, not excepting, much leſs excepting against, any
command. -
IV. Concerning the diſciples’ love one to another, enjoined as an evi-
dence of their love to Chriſt, and a grateful return for his love to them.
We muſt keep his commandments, and this is his commandment, that we
love one another, v. 12. and again, v. 17. No one duty of religion is
more frequently inculcated, or more pathetically urged upon us, by our
Lord Jeſus, than that of mutual love, and for good reaſon. *
1. It is here recommended by Chriſt’s pattern, (v. 12.) as I have
loved you. Chriſt's love to us ſhould dire&t and engage our love to each
other; in that manner, and from that motive, we ſhould love one an-
other, as, and becauſe, Chriſt has loved us. He here ſpecifies ſome of
the expreſſions of his love to them; he called them friends, communicated
his mind to them, was ready to give them what they aſked ; Go ye and
do likewiſe. - -
2. It is required by his precept. He interpoſes his authority, has
Note, Fruitful and faithful diſciples are the joy of the Lord ||
made it one of the ſtatute-laws of his kingdom. Obſerve how differently
it is expreſſed in theſe two verſes, and both very emphatical.
(1.) This is my commandment, (v. 12.) as if this were the moſt neceſ-
ſary of all the commandments. As under the law the prohibition of ido-
latry was the commandment more infifted on than any other, foreſeeing
the people's addićtedneſs to that fin ; ſo Chriſt, foreſeeing the addićted-
neſs of the chriſtian church to uncharitableneſs, has laid moſt ſtreſs upon
this precept. • - -
(2.) Theſe things I command you, v. 17. . He ſpeaks as if he were
about to give them many things in charge, and yet names this only, that
ye love one another; not only becauſe this includes many duties, but be-
i cauſe it will have a good influence upon all. -
18. If the world hate you, ye know that it hated me
before it hated you, 19. If ye were of the world, the
world would love his own : but becauſe ye are not of the
world, but I have choſen you out of the world, therefore
faid unto you, The ſervant is not greater than his lord.
If they have perſecuted me, they will alſo perſecute you :
if they have kept my ſaying, they will keep your's alſo.
21. But all theſe things will they do unto you for my
name's ſake, becauſe they know not him that ſent me.
22. If I had not come and ſpoken unto them, they had
not had fin : but now they have no cloke for their fin.
23. He that hateth me, hateth my Father alſo. 24. If I |
had not done among them the works which none other
man did, they had not had ſin : but now they have both
ſeen and hated both me and my Father. 25. But this
cometh to paſs, that the word might be fulfilled that is
written in their law, They hated me without a cauſe.
Here Chriſt diſcourſes concerning hatred, which is the charaćter and
genius of the Devil’s kingdom, as love is of the kingdom of Chriſt.
Obſerve here, - -
I. Who they are, in whom this hatred is found ; in the world, the
children of this world, as diſtinguiſhed from the children of God; who
are in the intereſts of the god of this world, whoſe image they bear, and
whoſe power they are ſubjećt to ; all thoſe, whether Jews or Gentiles,
who would not come into the church of Chriſt, which he audibly called,
and viſibly ſeparates from this evil world. The calling of theſe the
tworld, ſpeaks, 1. Their number; there were a world of people that op-
poſed Chriſt and chriſtianity. Lord, how were they increaſed, that
troubled the Son of David I fear if we ſhould put it to the vote be-
tween Chriſt and Satan, Satan would out-poll us quite. 2. It ſpeaks
their confederacy and combination; theſe numerous hoſts are embodied,
and are as one, Pſ. 83. 7. Jews and Gentiles, that could agree in no-
thing elſe, agreed to perſecute Chriſt’s miniſters. 3. It ſpeaks their
ſpirit and diſpoſition ; they are men of the world, (Pſ. 17. 13, 14.)
wholly devoted to this world, and the things of it, and never thinking
of another world. The people of God, though they are taught to hate
the fin of finners, yet not their perſons, but to love and do good to all
men. . A malicious, ſpiteful, envious, ſpirit, is not the ſpirit of Chriſt,
but of the world.
II., Who they are, againſt whom this hatred is levelled; againſt the
diſciples of Chriſt, againſt Chriſt himſelf, and againſt the Father.
1. The world hates the diſciples of Chriſt. The world hateth you,
(v. 19.) and he ſpeaks of it as that which they muſt expect and count
upon, v. 18. as 1 John 3. 13. Obſerve how this comes in here. (1.)
Chriſt had expreſſed the great kindneſs he had for them as friends; but,
left they ſhould be puffed up with this, there was given them, as there
was to Paul, a thorn in the flesh, that is, as it is explained there, reproaches
and perſecutions for Chriſt’s ſake, 2 Cor. 12. 7, 10. (2.) He had ap-
pointed them their work, but tells them what hardſhips they ſhould meet
with in it, that it might not be a ſurpriſe to them, and that they might
prepare accordingly. (3.) He had charged them to love one another,
and need enough they had to love one another, for the world would hate
them ; to be kind to one another, for they would have a great deal of
unkindneſs and ill-will from thoſe that were without. “ Keep peace
among yourſelves, and that will fortify you againſt the world’s quarrels
with you.” They that are in the midſt of enemies, are concerned to hold
together. See, - -
[1..] The world’s enmity againſt the followers of Chriſt; it hateth
them. Note, Whom Chriſt bleſſeth; the world curſeth. The favourites
and heirs of Heaven have never been the darlings of this world, fince the
old enmity was put between the ſeed of the woman and of the ſerpent.
Why did Cain hate Abel, but becauſe his works were righteous 2 Eſau
hated Jacob, becauſe of the blºſing; Joſeph’s brethren hated him, be-
cauſe his father loved him; Saul hated David, becauſe the Lord was with
him ; Ahab hated Micaiah, becauſe of his prophecies; ſuch are the
cauſeleſs cauſes of the world’s hatred. -
[2.J. The fruits of that enmity. . Two of which we have here, v. 20.
First, They will perſecute 3you, becauſe they hate you, for hatred is a reſt-
leſs paſſion. It is the common lot of thoſe who will live godly in Chriſt
Jeſus, to ſuffer perſecution, 2 Tim. 3. 12. Chriſt foreſaw what ill uſage
his ambaſſadors would meet with in the world, and yet, for the ſake of
thoſe few that by their miniſtry were to be called out of the world, he
ST., JOHN, Xv.
you do belong to Chriſt, (v. 21.) For my name’s ſake.”
that he was ſent of God.
Hatred and Perſecution foretold.
: ſent them forth as ſheep in the midſt of wolves. Secondly, Another fruit
the world hateth you. 20. Remember the word that I ; of their enmity is implied, that they would reječt their doćtrine; when
Chriſt ſays, “If they have kept my ſaying, they will keep your's,” he
means, They will keep your’s, and regard your’s, no more than they
have regarded and kept mine. Note, The preachers of the goſpel cannot
but take the deſpiſing of their meſſage to be the greateſt injury that can.
be done to themſelves; as it was a great affront to Jeremiah, to ſay,
“Let us not give heed to any of his words,” Jer. 18. 18. |
[3.] The cauſes of that enmity. The world will hate them,
First, Becauſe they do not belong to it; (v. 19.) “If ye were of the
world, of its ſpirit, and in its intereſts, if ye were carnal and worldly,
the world would love you as its own ; but becauſe ye are called out of the
world, it hates you, and ever will.” Note, 1. We are not to wonder, if
thoſe that are devoted to the world, are careffed by it as its friends;
moſt men bleſs the covetous, Pſ. 10.3.−49. 18.
Nor are we to wonder,
if thoſe that are delivered from the world, are maligned by it as its ene.
mies; when Hſrael is reſcued out of Egypt, the Egyptians will purſue
them. Obſerve, The reaſon why Chriſt’s diſciples are not of the world,
| is not becauſe they have by their own wiſdom and virtue diſtinguiſhed
themſelves from the world, but becauſe Chriſt hath choſen them out of
it, to ſet them apart for himſelf; and this is the reaſon why the world
hates them ; for, (1.) The glory which by virtue of this choice they are
deſigned for, ſets them above the world, and ſo makes them the objećts
of its envy. . The ſaints ſhall judge the world, and the upright have do.
minion, , and therefore they are hated., (2) The grace which by
virtue of this choice they are endued with, ſets them againſt the world;
they ſwim againſt the ſtream of the world, and are not conformed to
it ; they witneſs againſt it, and are not conformed to it. This would
ſupport them under all the calamities which the world’s hatred would
bring upon them, that therefore they were hated, becauſe they were
the choice and choſen ones of the Lord Jeſus, and were not of the
world. Now, [1..] This was no just cauſe for the world’s hatred of
them. If we do any thing to make ourſelves hateful, we have reaſon to
| lament it; but if men hate us for that for which they ſhould love and va-
lue us, we have reaſon to pity them, but no reaſon to perplex ourſelves.
Nay, [2.] This was juſt cauſe for their own joy. He that is hated be-
cauſe he is rich and proſpers, cares not who has the vexation of it, while.
he has the ſatisfaction of it.
*s Populus me ſibilat, at mihi plaudo.
Ipſe domi
wºmeº-e
Let then hiſs on, he cries,
While in my own opinion fully bleſs'd,
- Timon in Hor.
Much more may they hug themſelves, whom the world hates, but Chriſt
loves. -
Secondly, “Another cauſe of the world’s hating you, will be, becauſe:
Here is the
core of the controverſy; whatever is pretended, this is the ground of the
quarrel, they hate Chriſt’s diſciples becauſe they bear his name, and bear
up his name in the world. Note, 1. It is the charaćter of Chriſt's diſ.
ciples, that they ſtand up for his name. The name into which they were
baptized, is that which, they will live and die by. 2. It has commonly
been the lot of thoſe that appear for Chriſt's name to ſuffer for ſo doing;
to ſuffer many things, and hard things, all theſe things. It is matter of
comfort to the greateſt ſufferers, if they ſuffer for Christ's name ſake.
“If ye be reproached for the name of Chriſt, happy are ye,” (1 Pet.
4. 14.) happy indeed, confidering not only the honour that is imprinted
upon thoſe ſufferings, (A&ts 5, 41.) but the comfort that is infuſed
into them, and eſpecially the crown of glory which thoſe ſufferings lead
to. If we ſuffer with Christ, and for Chriſt, we shall reign with him.
Thirdly, After all, it is the world’s ignorance that is the true cauſe of
its enmity to the diſciples of Chriſt ; (v. 21.) becauſe they know not him
that ſent me. 1. They know not God. If men had but a due acquaint-
ance with the very firſt principles of natural religion, and did but know
God, though they would not embrace chriſtianity, yet they could not
hate and perſecute it. Thoſe have no knowledge, who eat up God’s
people, Pſ. 14. 4. 2. They know not God, as he that ſent our Lord
Jeſus, and authoriſed him to be the great Mediator of the peace. We do
not rightly know God, if we do not know him in Christ, and they who
perſecute thoſe whom he ſends, make it to appear that they know not
See 1 Cor. 2. 8. -
2. The world hates Chriſt himſelf. And this is ſpoken of here for
two ends. - - - - *
(1.) To mitigate the trouble of his followers, ariſing from the world’s
* Sr. JOHN, xv.
Hatred and Perſecution foretold.
hatred, and to make it the leſs ſtrange, and the leſs grievous ; (v. 18.)
Že know that it hated me before you, mºſo, twº. We'read it as fignifying
priority of time ; he began in the bitter cup of ſuffering, and then left us
to pledge him ; but it may be read as ſpeaking his ſuperiority over them;
* 2° know that it hated me, your first, your Chief and Captain, your
Leader and Commander.” £1.] If Chriſt, who excelled in goodneſs,
and was perfeótly innocent and univerſally beneficent, was j. we
expect that any virtue or merit of ours ſhould ſcreen us from malice?
[2] If our Maſter, the Founder of our religion, met with ſo much op-
other in propagating and profeſſing it. . - - -
• For this he refers them (v. 20.) to his own word, at their admiſſion
into diſcipleſhip ; Remember the word that I ſaid unto you. It would
help us to underſtand Chriſt’s latter ſayings, to compare them with his
former ſayings. Nor would any thing contribute more to the making of
of Chriſt, which will expound his
us eaſy, than remembering the words
providences. . Now in this word there is, . . . . - . . .
First, A plain truth; The ſervant is not greater than the Lord. This
he had ſaid to them, Matth. 10. 24. Chriſt is our Lord, and therefore
we muſt diligently attend all his motions, and patiently acquieſte in all
his diſpoſals, for the ſervant is inferior to his lord. The plaineſt truths
are ſometimes the ſtrongeſt arguments for the hardeſt duties ; Elihu an-
fwers a multitude of Job’s murmurings, with this own ſelf-evident truth,
that God is greater than man, Job 33. 12. So here is, , , , s
Secondly, A proper inference drawn from it; “If they have perſecuted
me, as ye have ſeen, and are likely to ſee much moré, they will alſº perſe.
cute 90tt ye may expect it and count upon it : for,” i. “ Ye will do.
the ſame that I have done to provoke them : ye will reprove them for ||
their fins, and call them to repentance, and give them ſtrict rules of holy
living, which they will not bear.” 2. “ Ye cannot do more than I have
done to oblige them ; after ſo great an inſtance, let none wonder if they
Jiffer ill for doing well.” . He adds, “If they have kept my ſaying, they
will keep yours alſo ; as there.have been a few, and but a few, that have
been wrought upon by my preaching, ſo there will be by your’s a few,
and but a few.”. Some give another ſenſe of this, making thenaar,
to be put for tragilógnaz, ; “If they have lain in wait for my ſayings,
with a deſign to enſnare me, they will in like manner lie in wait to ºn.
tangle you in your talk.” •j. - -
(2) It ſerves to aggravate the wickedneſs of this unbelieving world,
and to diſcover its exceeding finfulneſs; to hate and perſecute the
apoſtles was bad enough, but in them to hate and perſecute Chriſt him-
felf, was much worſe. The world is generally in an ilſ name in Scrip-
ture, and nothing can put it into a worſe name than this, that it hated
Jeſus Chriſt. There is a world of people that are haters of Chriſt.
Two things he infiſts upon to aggravate the wickedneſs of thoſe that
hated him. < • .
[1] That there was the greateſt reaſon imaginable why they ſhould
love him ; men’s good words and good works recommend them : now
as to Chriſt, - . . . . . . . ' ' . . .
First, His words were ſuch as merited their love; (v. 22.). “If I had
not ſpoken ºnto them, to court their love, they had not had ſºn, their op-
poſition had not amounted, to a hatred of me; their fin had been com-
paratively no fin.
mend myſelf to their beſt affè&tion, they have no pretence, no excuſe for
their ſin. Obſerve here, ...w. . . . . . . . . . -
1. The advantage which they have, that enjoy the goſpel ; Chriſt in
it comes and ſheaks to them; he ſpake in perſon to the men of that genera-
tion, and is ſtill ſpeaking to us by our Bibles and miniſters, and as one that
has the moſt unqueſtionable authority over us, and affection forus. Every
word of his is pure, carries with it a commanding majeſty, and yet a
condeſcending tenderneſs, able, one would think, to charm the deafeſt
adder. } * * -
2. The excuſe which they have, that enjoy not the goſpel; “ If I had
*otſpoken of them, if they had never heard of Chriſt and ſalvation by
him, they had not had ſin.” (1.) Not this kind ºffin. They had not
been chargeable with a contempt of Chriſt, if he had not come and made |
a tender of his grace to them. As “fin is not imputed where there is
no law,” ſo unbelief is not imputed where there is no goſpel; and where
it is imputed, it is thus far the only damning ſin, that, being a fin againſt
the remedy, other fins would not damn, if the guilt of them were not
bound on with this. (2.) Not ſuch a degree offin. If they had not
had the goſpel among them, their other fins had not been ſo bad; for
the “times of ignorance God winked at,” Luke 12.47, 48.
3. The aggravated guilt which they lie under, to whom Chriſt has
Vol. IV. No. 89,
poſition in the planting of it, his ſervants and followers can look for to
* | before their eyes, ſuch worksraerto other man ºper did, they had not had
|ſin; their unbelief and enmity had bgen:ºxcuſab e; and fhey might have
But now that I have ſaid ſo much to them to recom- |
come and ſpoken in vain, whom he has called and invited in vain, with
whom he has reaſoned and pleaded in vain ; they have no clohe for their
lſºn, they are altogether inexcuſable, and in the judgment day will be
ſpeechleſs, and will not, have a word to fay for themſelves. Note, The .
clearer and fuller, the diſcoveries are which are made us of the grace and
truth of Jeſus Chriſt, the more is ſaid to us, that is cofivincing and en-
dearing, the greatºr; is our ſin if we do not love him, and believe in him.
• * *
$
| The word of Chriſ ſtrips fin of its cléke, that it may appearſºn.
Seeondly, His wºrks were fuch as merited their love, as well as his
words; (v. 25.) ºf Iºhád not dºne among them, in their country, and
had ſome colour to ſay that my wer §s not to be crédited, if not other-
wife confirmed ;” but he prédtfeed ſatisfačfy proofs ºbſº his diviñe miſ-
fion, works which holother ºnári did; Note, 1. As the:freater demon-
ſtrates his power and Godhead by his works, (Romij},29.) foºdoth the
Redeemet. His miracles, his mergies, works, £ºwqºdºrºſ and works of
- te - . . "...] ...!! ! J. 2.; ; , 4. , ... ºr flº
grace, prove him ſent of God, and ſent ºn a § id eſſaid: 2: Chriſt's
works were ſuch as no man ever did. Nºgomiltºn perſºn that had not
a commiſfion from heaven, and God with hiń, cóuld work miracles,
ch, 3. 2....And no prophet ever wrought ſuch miracles, ſo many, ſo illuſ-
trious, Moſes and Élias wrought iracles as ſervants, by ºrderived
power: but Chriſt, as a Son, by his own power,’ ” This was it that
amazed the people, that, with authority he commanded diſeaſes and
devils; (Mark, 1.27.) they owned they never ſaw the like, Mark
2, 12, ...They were all good works, works of 'mercy; and this ſeems
eſpecially intended here, for he is upbraiding them with this, that they
hated him. One that was ſo giverſally uſeful, more thän ever any than
was, one would think, ſhould have been univerſally belovéâ, add yet even
he is hated. 3, The works of Chriſt enhance the guilt of filiners' infl-
delity and enmity to him, to the laſt degree of wickedneſs and abſurdity.
If they had only heard his words, and not ſeen his works ; if we had
only his ſermons, upon record, and not his miracles, unbelief mi tht, have
pleaded want of proof; but now it has no excuſe. Nay, the rejeathg
of Chriſt both by them and us, has in it the fin, not only of oºſtinate in-
belief, ...'. ingratitude: * They ſaw Chriſt to be moſt amiáble,
and ſtudious to do them a kindneſs; yet they hated him, and ſtudied to
do him miſchief. And we ſee in his word that great love wherewith he
loved us, and yet are not wrought upon by it. . . . . . . ." " ' º
[2] That there "washo reaſon at allºwhy they ſhould hateº him.
Some that at one time will ſay and do that which is recomtheiding; yet
at another time will ſay and d6 that which is provoking and diſobliging;
but our Lord Jeſus not only did much, to merit men's eſteem ahd good-
will, but never, did any thing juſtly to incur their diſpleaſure; this he
pleads by quoting a ſcripture for it; (b. 25.) “This dºmes to paſs, this
unreaſonable hatred of me, and ºf my diſciples for "my ſake, ‘that the
word might be fulfilled, which is written in their law,” (that is, in the
"Old Teſtament, which is a law, º, them as a law,)
“They hated me without a cauſe ;” this David ſpšaks ºf himſelfäs'a type
of Chriſt, Pſ, 35. 19.-69.4. Wöté, First, They that hate Chriſt,
hate him without any juſt cauſe : enmity to Chriſt is unfeaſonable enmity.
We think thoſe deſerve to be hated, that are haughty and froward, but
Chriſt is meek and lowly, compaſſionate and tender; thoſe alſo that under
colour of complaiſance are malicious, envious, and revengeful, but Chriſt
| devoted himſelf to the ſerviće df thoſe that uſed him, nay, and of thoſe
that abuſed him ; toiled for others’ eaſe, and impoveriſhed himſelf to
enrich us. Thoſe we think hateful, that are hurtful to kings and pro-
vinces, and diſturbers of the public peace ; but Chriſt, on the contrary,
was the greateſt Bleſſing imaginable to his country, and yet was hated.
He teſtified indeed that their works were evil, with a deſign to make them.
good, but to hate him, for that cauſe was to hate him without a cauſe.
Secondly, Herein the ſcripture was fulfilled, and the antitype anſwered
the type, Saul and his courtiers hated David without cauſe, for he had
been ſerviceable to him with his harp, and with his ſword ; Abſalom
and his party hated him, though to him he had been an indulgent father,
and to them a great benefačtor. Thus was the Son of David hated, and
shunted moſt unjuſtly. They that hated Chriſt, did not defign therein to
fulfil the ſcripture; but God in permitting it, had that in his eye; and it
confirms our faith in Chriſt as the Meſſiah; that even this was foretold
concerning him, and, being foretold, was accompliſhed in him....And we
amuſt not think it ſtrange or hard, if it have a further accompliſhment in
us. We are apt to juſtify our complaints of injuries done us, with this,
that they are cauſeleſs, whereas the more they are ſo, the more like they
are to the ſufferings of Chriſt, and may be the more eaſily borne.
8. G. s.
* * - ſº
3. In Chriſt the world hates God himſelf; this is twice ſaid here ;
(v. 23.) He that haleth me, though he thinks his hatred goes no further,
yet really he hates my Father alſo. And again, v. 24. They have
Jèen and hated both me and my Father. Note, (1.) There are thoſe
that hate God, notwithſtanding the beauty of his nature, and the bounty
of his providence; they are enraged at his juſtice, as the devils that be-
lieve it and tremble, are vexed at his dominion, and would gladly break
his bands aſunder. They who cannot bring themſelves to deny that there
is a God, and yet wiſh there were none, they ſee and hate him. (2.)
Hatred of Christ will be conſtrued and adjudged hatred of God, for he is
in his perſon his Father’s expreſs Image, and in his office his great
Agent and Ambaſſador. God will have all men to honour the Son as
they honour the Father, and therefore what entertainment the Son has,
that the Father has. Hence it is eaſy to infer, that thoſe who are ene-
mies to the chriſtian religion, however they may cry up natural religion,
are really enemies to all religion. Deiſts are in effect Atheiſts, and they
that ridicule the light of the goſpel, would, if they could, extinguiſh
even natural light, and ſhake off all obligations of conſcience and the fear
of God. Let an unbelieving malignant world know that their enmity to
the goſpel of Chriſt, will be looked upon in the great day as an enmity
to the bleſſed God himſelf; and let all that ſuffer for righteouſneſs-ſake,
according to the will of God, take comfort from this ; if God himſelf
be hated in them, and ſtruck at through them, they need not be either
aſhamed of their cauſe, or afraid of the iſſue.
26. But when the Comforter is come, whom I will
ſend unto you from the Father, even the Spirit of truth,
which proceedeth from the Father, he ſhall teſtify of me:
27. And ye alſo ſhall bear witneſs, becauſe ye have been
with me from the beginning. -
Chriſt having ſpoken of the great oppoſition which his goſpel was
likely to meet with in the world, and the hardſhips that would be put
upon the preachers of it, left any ſhould fear that they and it would be
run down by that violent torrent, he here intimates to all thoſe that were
well-wiſhers to his cauſe and intereſt, what effectual proviſion was made
for the ſupporting it, both by the principal teſtimony of the Spirit,
(v. 26.), and the ſubordinate teſtimony of the apoſtles; (v. 27.) and
teſtimonies are the proper ſupports of truth. -
I. It is here promiſed that the bleſſed Spirit ſhall maintain the cauſe
of Chriſt in the world, notwithſtanding the oppoſition it ſhould meet
with. Chriſt, when he was reviled, committed his injured cauſe to his
Father, and did not loſe by his filence, for the Comforter came, pleaded
it powerfully, and carried it triumphantly. “When the Comforter or
Advocate is come, which proceedeth from the Father, and whom I willſend
to ſupply the want of my bodily preſence, he ſhall teſtify of me againſt
thoſe that hate me without cauſe.”
We have more in this verſe concerning the Holy Ghoſt, than in
any one verſe befide in the Bible; and being baptized into his name,
we are concerned to acquaint ourſelves with him, as far as he is re-
vealed.
1. Here is an account of him in his eſſence or ſubſiſtence rather. He
is “ the Spirit of truth, which proceedeth from the Father.” Here,
(1.) He is ſpoken of as a diſtinét Perſon ; not a quality or property,
but a Perſon under the proper name of a Spirit, and proper title of the
Spirit of truth, a title fitly given him where he is brought in teſtifying.
(2.) As a divine Perſon, that proceedeth from the Father, by out-goings
that were of old from everlasting. The ſpirit or breath of man, called
the breath of life, proceeds from the man, and by it modified he delivers
his mind, by it invigorated he ſometimes exerts his strength to blow out
what he would extinguiſh, and blow up what he would excite. Thus the
bleſſed Spirit is the Emanation of divine light, and the Energy of divine
power. The rays of the ſun, by which it diſpenſes and diffuſes its light,
heat, and influence, proceed from the fun, and yet are one with it. The
Wicene Creed ſays, The Spirit proceeded from the Father and the Son,
for he is called the Spirit of the Son, Gal. 4. 6. And the Son is here
ſaid to ſend him. The Greek church chooſe rather to ſay from the Fa-
ther by the Son. 4 -
2. In his miſſion. (1.) He will come in a more plentiful effuſion of
his gifts, graces, and powers, than had ever yet been. Chriſt had been
long the 3 #xiºsyos—he that should come ; now the bleſſed Spirit is ſo.
(2.) “I will ſend him to you from the Father.” He had ſaid, (ch.
ST. JOHN, XV.
|
dignity.
The Comforter announced.
| 14, 16.) “I will pray the Father, and he ſhall ſend you the Comforter;”
that ſpeaks the Spirit to be the Fruit of the intercession Chriſt makes
within the veil : here he ſays, I will ſend him; that ſpeaks him to be the
Fruit of his dominion within the veil. The Spirit was ſent, [1..] By
Chriſt as Mediator, now aſcended on high to give gifts unto men, and all
power being given to him. [2]. From the Father. “ Not only from
heaven, my Father’s houſe,” (the Spirit was given in a ſound from hea-
ven, Aéts 2. 2.) “but according to my Father’s will and appointment,
and with his concurring power and authority.” [8.J. To the apoſtles,
to inſtruct them in their preaching, enable them for working, and
carry them through their ſufferings. . He was given to them and
their ſucceſſors, both in chriſtianity and in the miniſtry ; to them
and their ſeed, and their ſeed’s ſeed, according to that promiſe, Iſa.
59. 21.
3. In his office and operations, which are two ;
(1.) One implied in the title given to him, he is the Comforter, or
Advocate. An Advocate for Chriſt, to maintain his cauſe againſt the
world’s infidelity, a Comforter to the ſaints againſt the world’s hatred.
(2.) Another expreſſed 3. He shall testify of me. He is not only an
Advocate, but a Witneſs for Jeſus Chriſt; he is one of the three that
bear record in heaven, and the firſt of the three that bear witneſs on earth,
1 John 5, 7, 8. He inſtructed the apoſtles, and enabled them to work
miracles; he indited the ſcriptures which are the ſtanding witneſſes that
teſtify of Chriſt, ch. 5. 39. The power of the miniſtry is derived from
the Spirit, for he qualifies miniſters, and the power of chriſtianity too;
| for he ſam&tifies chriſtians, and in both teſtifies of Chriſt.
II. It is here promiſed that the apoſtles alſo, by the Spirit's aſſiſtance,
ſhould have the honour of being Chriſt’s witneſſes; (v. 27.) And ye
alſo shall bear witneſs of me, being competent witneſſes, for !ye have been
with me from the beginning of my miniſtry. Obſerve here,
1. That the apoſtles were appointed to be witneſſes for Christ in the
world. ... When he had ſaid, The Spirit shall testify, he adds, And you
alſo ſhall bear witneſs. Note, The Spirit’s working is not to ſuperſede,
but to engage and encourage our’s. Though the Spirit teſtify, miniſters
alſo muſt bear their teſtimony, and people attend to it; for the Spirit of
grace witneſſes and works by the means of grace. The apoſtles were
the firſt witneſſes that were called in the famous trial between Chriſt and
the prince of this world, which iſſued in the ejećtment of the intruder.
This ſpeaks, (1.) The work cut out for them ; they were to atteſt the
truth, the whole truth, and nothing but the truth, concerning Chriſt, for
the recovering of his juſt right, and the maintaining of his crown and
Though Chriſt’s diſciples fled when they ſhould have been
witneſſes for him upon his trials before the High Prieſt and Pilate, yet
after the Spirit was poured out upon them, they appeared courageous in
vindication of the cauſe of Chriſt againſt the accuſations it was loaded
with. The truth of the chriſtian religion was to be proved very much
by the evidence of matter of fact, eſpecially Chriſt’s reſurre&tion, of which
the apoſtles were in a particular manner choſen witneſſes, (A&ts 10. 41.
and they bore their teſtimony accordingly, Aćts 3. 15.—5. 32. Chriſt's
miniſters are his witneſſes. (2.). The honour put upon them hereby
that they ſhould be workers together with God; “The Spirit shall testify
of ºne, and you alſo, under the conduct of the Spirit, and in concurrence
with the Spirit, (who will preſerve you from miſtaking in that which
you relate on your own knowledge, and will inform you of that which
you cannot know but by revelation,) shall bear witneſs.” This might en-
courage them againſt the hatred and contempt of the world, that Chriſt
had honoured them, and would own them.
2. That they were qualified to be ſo ; “Ye have been with me from
the beginning.” They not only heard his public ſermons, but had
conſtant private converſe with him. He went about doing good, and
while others ſaw his wonderful and merciful works that he did in their
own town and country only, they that went about with him were wit-
neſſes of them all. They had likewiſe opportunity of obſerving the
unſpotted purity of his converſation, and could witneſs for him that they
never ſaw in him, or heard from him, any thing that had the leaſt ting.
ture of human frailty. Note, (1.) We have great reaſon to receive the
record which the apoſtles gave of Chriſt, for they did not ſpeak by hear-
ſay, but what they had the greateſt aſſurance of imaginable, 2 Pet.
1. 16. 1 John 1: 1, 3. (2.) Thoſe are beſt able to bear witneſs for
Chriſt, that have themſelves been with him, by faith, hope, and love,
and by living a life of communion with God in him. Miniſters muſt
firſt learn Chriſt, and then preach him. Thoſe ſpeak beſt of the things
of God, that ſpeak experimentally. It is particularly a great advantage
to have been acquainted with Chriſt from the beginning, to underſtand all
ST, JOHN, XVI.
Perſecution foretold.
things from the very firſt, Luke 1.3. To have been with him from.
the beginning of our days. An early acquaintance, and conſtant con-
verſe with the goſpel of Chriſt, will make a man like a good houſe-
holder. º -
CHAP, XVI.
4mong other glorious things God hath ſpoken of himſelf; this is one, I
wound, and I heal, Deut. 32. 39. Chriſt’s diſcourſe in this chapter,
which continues and concludes his farewell ſermon to his diſciples, does
Jº. 4. Here are, wounding words in the notice he gives them of the
troubles that were before them, v, 1...6. II. Here are healing words in
the comforts he administers to them for their ſupport under thoſe troubles,
which are five. . ]. That he would ſend them the Comforter, v. 7...15.
2. That he would viſit them again at his reſurrection, v. 16...22. 3.
That he would ſécure to them an anſwer of peace to all their prayers,
v. 23.27. 4. That he was now but relurning to his Father, v. 28.32.
5. That, whatever troubles they might meet with in this world by virtue
4f his victory over it, they should be ſure of peace in him, v. 33.
1. HESE things have I ſpoken unto you, that ye
T fhould not be Sºnáe. 2. They ſi put y:
out of the ſynagogues: yea, the time cometh, that who
foever killeth you will think that he doeth God ſervice.
3. And theſe things will they do unto you, becauſe they
have not known the Father, nor me.
have I told You, that when the time ſhall come, ye má
remember that I told you of them. And theſe things
I ſaid unto you at the beginning, becauſe I was with you.
5. But now I go my way to him that ſent me; and none
of you aſketh me, Whither goeſt thou? 6. But becauſe
ł. ſaid theſe things unto you, ſorrow hath filled your
Cart. " . -
Chriſt dealt faithfully with his diſciples when he ſent them forth on
his errands, for he told them the worst of it, that they might fit down and
count the coſt. He had bid them in the chapter before to expect the
world’s hatred; now here in theſe verſes, -
I. i. º º he alarmed them thus with the expec.
tation of trouble ; “ Theſe things have I ſpoken unto
not be offended, or icº o. 1. P nto you, that ye ſhould
1. The diſciples of Chriſt are apt to be offended at the croſs ; and the
offence of the croſs is a dangerous temptation, even to good men, either
to turn back from the ways of God, or turn afide out of them, or drive
on heavily in them ; to quit either their integrity or their comfort. It
is not for nothing that a ſuffering time is called an hour of temptation.
2. Our Lord Jeſus by giving us notice of trouble, deſigned to take off
the terror of it, that it might not be a ſurpriſe to us. Öf all the adver.
faries of our peace in this world of troubles, none inſult us more violently,
nor put our troops more into diſorder, than diſappointment does; but we
can eaſily welcome a gueſt we expect, and “Being fore-warned, are fore.
armed—Praemoniti, praemuniti.” - . . .
II. He foretells particularly what they ſhould ſuffer;
that have power to do it, ſhall put you out of their //nagogues ; and that
is not the worſt, they shall kill you.” Ecce duo gladii şehold two ſwords
drawn againſt the followers of the Lord Jeſus. * , Lw “
1. The ſword of ecclesiastical cenſure; this is drawn againſt them by
the Jews, for they were the only pretenders to church-power. They
§hall “caſt you out of their ſynagogues, &"roovvºydyes. "roºia saw Śpºs—
they ſhall make you excommunicates.” (1.) “ They ſhall caſt you out
of the particular ſynagogues ye were members of.” At firſt, they
łcourged them in their ſynagogues as contemners of the law, (Matth.
19, 17.) and at length, caſt them out as incorrigible. (2.) “ They ſhall
(v. 2.) “ They
caſt you out of the congregation of Iſrael in general, the national church
of the Jews ; ſhall debar you from the privileges of that, put you into the
$ondition of an out-law,” “qui caput gerit lupinum—to be knocked in the
head, like another wolf;” “they will look upon you as Samaritans, as
heathen men and publicans.” “Interdico tibi aqua & igne—I forbid
you the uſe of Water and fire.” And were it not for the penalties, for-
feitures, and incapacities, incurred hereby, it would be no injury to be
º
thus driven out of a houſe infected and falling. Note,.It has often been
the lot of Chriſt’s diſciples to be unjuſtly excommunicated. Many a good
truth has been branded with an anathemia, and many a child of God de-
livered to Satan. - -
2. The ſword of civil power; “The time cometh, the hour is come ;
now things are likely to be worſe with you than hitherto they have
been ; when you are expelled as heretics, they will kill you, and think they
do God ſervice, and others will think ſo too.” ! • -
(1.) You will find them really cruel; They will kill you. Chriſt’s.
ſheep have been accounted as ſheep for the ſlaughter; the twelve apoſtles,
(we are told) were all put to death, except John, Chriſt had ſaid, (ch.
15, 27.). Ye ſhall bear witneſs, azálvéârs—ye shall be martyrs, ſhall ſeal
the truth with your blood, your hearts’ blood. -
(2.) You will find them ſeemingly conſcientious ; they will think they
do God ſervice; they will ſeem Azrgázy meoagiger—to offer a good ſacri-
Jice to God; as thoſe that caſt out God’s ſervants of old, and ſaid, Let
the Lord be glorified, Iſa. 66. 5. Note, [1..] It is poſſible for thoſe that
4. But theſe things
| 8. 1, 2.
are real enemies to God’s ſervice, to pretend a mighty zeal for it. The
Devil’s work has many a time been done in God’s livery, and one of the
moſt miſchievous enemies chriſtianity ever had, fits in the temple of God.
Nay, [2.] It is common to patroniſe an enmity to religion with a colour
of duty to God, and ſervice to his church. God’s people have ſuffered
the greateſt hardſhips from conſcientigus perſecutors. Paul verily thought
he ought to do what he did against the name of Jeſus. This does not at
all leſſen the fin of the perſecutors, for villanies will never be conſecrated
by putting the name of God to them; but it does greaten the ſufferings
of the perſecuted, to die under the charaćter of being enemies to God;
but there will be a reſurrečtion of names as well as of bodies at the great
day.
III. He gives them the true reaſon of the world’s enmity and rage
againſt them ; (v. 3.) “ Theſe things will they do unto you, not becauſe
you have done them any harm, but becauſe they have not known the Father,
or me. Let this comfort you, that none will be your enemies but the
worſt of men.” Note, 1. Many that pretend to know God, are wretch-
edly ignorant of him. They that pretended to do him ſervice, thought
they knew him, but it was a wrong notion they had of him. Iſrael
tranſgreſſed the covenant, and yet cried, My God, we know thee, Hof.
2. They that are ignorant of Chriſt, cannot have any right
knowledge of God. In vain do men pretend to know God and religion,
while they ſlight Chriſt and chriſtianity. 3. Thoſe are very ignorant
indeed of God and Chriſt, that think it an acceptable piece of ſervice to
perſecute good people. They that know Chriſt, know that he “came
not into the world to deſtroy men’s lives, but to ſave them;” that he
rules by the power of truth and love, not of fire and ſword. . Never was
ſuch a perſecuting church as that which makes ignorance the mother of
devotion. * -
IV. He tells them why he gave them notice of this now, and why not
ſooner. º
1. Why he told them of it now ; (v. 4.) not to diſcourage them, or
add to their preſent ſorrow ; nor did he tell them of their danger, that
they might contrive how to avoid it, but that, when the time shall come
(and you may be ſure it will come) you may remember that I told you.
Note, When ſuffering times come, it will be of uſe to us to remember what
Chriſt has told us of ſufferings. (1.) That our belief of Chriſt’s fore-
fight and faithfulneſs may be confirmed; and, (2.) That the trouble
may be the leſs grievous, for we were told of it before, and we took up
our profeſſion in expectation of it, ſo that it ought not to be a ſurpriſe
to us, nor looked upon as a wrong to us. As Chriſt in his ſuffering, .
ſo his followers in theirs, ſhould have an eye to the fulfilling of the ſcrip-
ture.
2. Why he did not tell them of it ſooner; “I ſpake not this to you
from the beginning, when you and I came to be firſt acquainted, becauſe
I was with you.” (1.) While he was with them, he bore the shock of
the world’s malice, and ſtood in the front of the battle ; againſt him the
powers of darkneſs levelled all their force, not againſt ſmall or great, but
only againſt the King of Iſrael, and therefore he did not need then to ſay
ſo much to them of ſuffering, becauſe it did not fall much to their ſhare ;
but we do find that from the beginning he bid them prepare for ſuffer-
ings ; and therefore, (2.) It ſeems rather to be meant of the promiſe of
another Comforter. This he had ſaid little of to them at the beginning,
becauſe he was himſelf with them to inſtruct, guide, and comfort them,
and then they needed not the promiſe of the Spirit’s extraordinary pre-
ſence. The children of the bride-chamber would not have ſo much need
of a comforter till the bridegroom ſhould be taken away.
ST, JoHN, xvi.
The Expediency of Chriſt's Departure,
V. He expreſſes a very affectionate concern for the preſent ſadneſs of | he ſhall hear, that ſhalf he fpeak : and he will ſhew you •
his diſciples, upon occaſion of what he had ſaid to them ; (v. 5, 6.)
“Now I am to be no longer with you, but go my way to him that ſent .
me, to repoſe there, after this fatigue; and none of you asketh me with :
any courage, Whither goeſ: thou? But, inſtead of inquiring after that |
which would comfort you, you bore upon that which looks melancholy,
and ſorrow has filled your heart.” - - |
1. He had told them that he was about to leave them ; Wotu I go my
way. He was not driven away by force, but voluntarily departed ; his
life was not extorted from him, but depoſited by him. He went to him
that ſent him, to give an account of his negociation. Thus, when we de-
part, out of this world, we go to him that ſent us into it, which ſhould
make us all ſolicitous to live to good purpoſes, remembering we have a
commiſſion to execute, which muſt be returned at a certain day.
2. He had told them what hard things they muſt ſuffer when he was
gone, and that they muſt not expect ſuch an eaſy quiet life as they had
had. Now, if theſe were the legacies he had to leave to them, who had
left all for him, they would be tempted to think they had made a ſorry
bargain of it, and were, for the preſent, in a conſternation about it, in ||
This was ſtrange doćtrine, but if it was true, it was comfortable enough,
| and ſhewed them how abſurd their ſorrow was ; It is expedient, not only
for me, but for you alſo, that I go away; though they do not ſee it, and
which their Maſter ſympathizes with them, yet blames them, .
(1.) That they were careleſs of the means of comfort, and did not ſtir
up themſelves to ſeek it; Wone of you aſks me, Whither goest thou ?
Peter had ſtarted that queſtion, (ch. 18. 36.) and Thomas had ſeconded
it ; (ch. 14, 5.) but they did not purſue it, they did not take the an-
ſwer, they were in the dark concerning it, and did not inquire further,
nor ſeek for fuller fatisfačtion; they did not continue ſeeking, continue
knocking. See whāt a compaſſionate Teacher Chriſt is, and how con-
deſcending to the weak and ignorant Many a teacher will not endure |
that the learner ſhould aſk the ſame queſtion twice; if he cannot take a |
thing quickly, let him go without it; but our Lord Jeſus knows how
to deal with babes, that muſt be taught with precept upon precept. If
the diſciples here would have puſhed on that inquiry, they would have
found that his going away was for his advancement, and therefore his de- |
parture from them ſhould not inordinately trouble them, (for why ſhould
hey be againſt his preferment 2) and for their advantage; and therefore
their ſufferings for him ſhould not inordinately trouble them; for a fight
of Jeſus at the right hand of God, would be an effectual ſupport to them,
as it was to Stephen. Note, A humble, believing inquiry into the de-
fign and tendency of the darkeſt diſpenſations of Providence, would help
to reconcile us to them, and to grieve the leſs, and fear the leſs, becauſe
of them ; it will filence us to aſk, Whence come they but will abun-
dantly ſatisfy us to aſk, Whither go they for we know they work for
good, Rom. 8. 28. * * •
(2.) That they were too intent, and pored too much, upon the occa-
fions of their grief; Sorrow has filled their heart. Chriſt had ſaid enough
to fill them with joy; (ch. 15. 11.), but, by looking at that only which
made againſt them, and overlooking that which made for them, they were
ſo full of Jörrow, that there was no room left for joy. Note, It is the
common fault and folly of melancholy chriſtians, to dwell only upon the
dark fide of the cloud; to meditate nothing but terror, and turn a deaf
ear to the voice of joy and gladneſs. That which filled the diſciples’
hearts with ſorrow, and hindered the operation, of the cordials Chriſt ad-
miniſtered, was, too great an affection to this preſent life. They were
big with hopes of their Maſter’s external kingdom and glory, and that
they ſhould ſhine and reign with him ; and now, inſtead of that, to hear
of nothing but bonds and afflićtions, this filled them with ſorrow. Nothing
is a greater prejudice to our joy in God, than “the love of the world;
and the ſorrow of the world,” the conſequence of it. *
7. Nevertheleſs I tell you the truth; It is expedient
for you that I go away; for if I go not away, the Com-
forter will not come unto you ; but if I depart, I will
ſend him unto you. 8. And when he is come, he will
reprove the world of fin, and of righteouſneſs, and of judg-
ment : 9. Of fin, becauſe they believe not on me; 10.
Of righteouſneſs, becauſe I go to my Father, and ye ſee
me no more; 11. Of judgment, becauſe the prince of this
world is judged. 12. I have yet many things to ſay unto
you, but ye cannot bear them now. 13. Howbeit, when
he, the Spirit of truth, is come, he will guide you into all
truth : for he ſhall not ſpeak of himſelf; but whatſoever
the Spirit.
things to come. 14. He ſhall glorify me: for he ſhall re-
ceive of mine, and ſhall ſhew it unto you. 15. All things
that the Father hath are mine : therefore ſaid I, that he
ſhall take of mine, and ſhall ſhew it unto you.
As it was uſual with the Old Teſtament prophets to comfort the church.
in its calatnities with the promiſe of the Meſfiáh, (Iſa. 9. 6, Mic. 5. 5.
Zech. 3. 8.) ſo the Meſfiah being come, the promiſe of the Spirit was
the great cordial, and is ſtill. { . .
Three things we have here concerning the Comforter’s coming : - .
I. That Chriſt’s departure was abſolutely neceſſary to the Comforter’s
coming, v. 7. The diſciples were ſo loath to believe this, that Chriſt
ſaw cauſe to aſſert it with a more than ordinary ſolemnity ; I tell you the
truth. We may be confident of the truth of every thing that Chriſt has.
told us, he has no deſign to impoſe upon us, Now, to make them eaſy,
he here tells them, - • -
1. In general, “Ft was expedient for them that he ſhould go away.”
are loath to believe it, ſo it is. Note, (1.) Thoſe things often ſeem
grievous to us, that are really expedient for us; and particularly our
going away when we have finiſhed our courſe. (2.), Our Lord Jeſus is
always for that which is moſt eapedient for us, whether we think ſo or
no. He deals not with us according to the folly of our own choices,
but graciouſly over-rules them, and gives us the phyſic we are loath to
take, becauſe he knows it is good for us. -
2. It was therefore expedient, becauſe it was in order to the ſending of
Now obſerve, -
(1.) That Chriſt’s going was in order to the Comforter’s coming.
[1..] This is expreſſed negatively; “If I go not away, the Comforter
will not come.” And why not *. First, So it was ſettled in the divine
councils concerºſing this affair, and the meaſures muſt not be altered ;
shall the earth beforſaken for them P He that gives freely, may recall one
gift before he beſtows another; while we would fondly hold all. Se-
condly, It is, congruous enough that the ambaſſador extraordinary ſhould
be recalled, before the envoy come, that is conſtantly to reſide. Thirdly,
| The ſending of the Spirit was to be the fruit of Chriſt’s purchaſe, and
that purchaſe was to be made by his death, which was his going away.
Fourthly, It was to be an anſwer to his interceffion within the veil. See
ch, 14, 16. Thus muſt this gift be both paid for, and prayed for, by
our Lord Jeſus, th: we might learn to put the greater value upon it.
Fifthly, The great argument the Spirit was to uſe in convincing the
world, muſt be, Chriſt’s aſcenſion into heaven, and his welcome there,
See v. 10. and ch. 7. 32. Lastly, The diſciples muſt be weaned from .
his bodily preſence, which they were too apt to dote upon, before they
were duly prepared to receive the ſpiritual aids and comforts of a new.
diſpenſation. -
[2.] It is expreſſed poſitively;. If I depart, I will ſend him to you ;
as though he had ſaid, “ Truſt me to provide effectually that you ſhall
be no loſers by my departure.” The glorified Redeemer is not unmind-
ful of his church on earth, nor will ever leave it without its neceſſary ſup-
ports. Though he departs, he ſends the Comforter; nay, he departs on
purpoſe to ſend him. Thus ſtill, though one generation of miniſters and
chriſtians depart, another is raiſed up in their room, for Chriſt will main-
tain his own cauſe. . .
(2.) That the preſence of Chriſt’s Spirit in his church is ſo much
better, and more deſirable, than his bodily preſence, that it was really ea--
pedient for us that he ſhould go away, to ſend the Comforter. His cor-
poral preſence could be but in one place at one time, but his Spirit is
every where, in all places, at all times, wherever two or three are gathered
in his name. Chriſt’s bodily preſence draws men’s eyes, his Spirit draws
their hearts; that was the letter which kills, his Spirit gives-life.
II. That the coming of the Spirit was abſolutely neceſſary to the car-
rying on of Chriſt’s intereſt on earth ; (v. 8,) And when he is come, A9&v
gig, s. He that is ſent, is willing of himſelf to come, and at his firſt
coming he will do this; he will reprove, or, as the margin reads it, he will
convince, the world, by your miniſtry, concerning ſºn, righteouſneſs, and
judgment. * - -
i. See here what the office of the Spirit is, and on what errand he is
ſent ; (1.) To reprove. The Spirit, by the word and conſcience, is a
Reprover; miniſters are reprovers by office, and by them the Spirit
ST, JOHN, XVI,
- The Promiſe of the Spirit.
reproves. (2.) To convince. It is a law-term, and ſpeaks the office of
the judge in ſumming up the evidence, and ſetting a matter that has been
long convaſſed in a clear and true light. He ſhall convince, that is, “He
ſhall put to filence the adverſaries of Chriſt and his cauſe, by diſcovering
tudes were not, or would not, be convinced but that he was a bad man,
; which ſtrengthened their prejudices againſt his doćtrine; but he is juſ:
tiſſed by the Spirit, (1 Tim. 3. 16.) he is proved to be a righteous Man,
and not a deceiver; and then the point is in effect gained ; for he is
and demonſtrating the falſehood and fallacy of that which they have ||
maintained, and the truth and certainty of that which they have oppoſed.”
Note, Convincing work is the Spirit’s work, he can do it effectually, and
none but he ; man may open the cauſe, but it is the Spirit only that can
open the heart. The Spirit is called the Comforter, (v. 7.) and here it
is ſaid, He shall convince. One would think that were cold comfort,
but it is the method the Spirit takes, firſt to convince, and then to com.
fort ; firſt to lay open the wound, and then apply healing medicines.
Or, taking convićtion more generally, for a demonſtration of what is
right, it intimates that the Spirit’s comforts are ſolid, and grounded upon
truth. -
2. See who they are, whom he is to reprove and convince ; the world,
both Jew and Gentile. (1.) He ſhall give the world the moſt powerful
means of convićtion, for the apoſtles ſhall go into all the world, backed
by the Spirit, to preach the goſpel, fully proved. (2.) He ſhall ſuffi-
ciently provide for the taking off and filencing of the objećtions and pre-
judices of the world againſt the goſpel. Many an infidel was convinced
of all, and judged of all, 1 Cor. 14. 24. (3.) He ſhall effectually and
ſavingly convince many in the world, ſome in every age, in every place,
in order to their converſion to the faith of Chriſt. Now this was an en-
couragement to the diſciples, in reference to the difficulties they were
likely to meet with, [1..]. They ſhould ſee good done, Satan’s kingdom
.fall like lightning, which would be their joy, as it was his. Even this
malignant world the Spirit ſhall work upon ; and the convićtion of finners
is the comfort of faithful miniſters. [2.] That this would be the fruit
of their ſervices and ſufferings, theſe ſhould contribute very much to this
good work. *
3. See what the Spirit ſhall convince the world of.
(1.) Of ſºn, (v. 9.) becauſe they believe not on me.
[1..] The Spirit is ſent to convince finners of fin, not barely to tellº
them of it; in convićtion there is more than that, it is to prove it upon.
them, and force them to own it, as they (ch. 8, 9.) that were “con-
vićted of their own conſciences; Make them to know their abomina-
tions.” The Spirit convinces of the fact of fin, that we have done ſo and
fo ; of the fault of fin, that we have done ill-in doing ſo; of the folly of
fin, that we have ačted againſt right reaſon, and our true intereſt; of the
filth of fin, that by it we are become odious to God; of the ſountain of
fin, the corrupt nature; and laſtly, of the fruit of ſin, that the end thereof
is death. The Spirit demonſtrates the depravity and degeneracy of the
whole world, that all the world is guilty before God. {
[2.] The Spirit, in convićtion, faſtens eſpecially upon the fin of unbe-
lief, their not believing in Chriſt, |
First, As the great reigning fin. There was, and is, a world of peo-
ple, that believe not in Jeſus Chriſt, and they are not ſenfible that it is
their fin; natural conſcience tells them that murder and theft are fins;
but it is a ſupernatural work of the Spirit to convince them that it is a
fin to ſuſpend their belief of the goſpel, and to rejećt the ſalvation offered
by it. Natural religion, after it has given us its beſt diſcoveries and di-
re&tions, lays and leaves us under this further obligation, that whatever
divine revelation ſhall be made to us at any time, with ſufficient evidence
to prove it divine, we accept it, and ſubmit to it ; which law they tranſ-
greſs, who, when “God ſpeaketh to us by his Son, refuſe him that ſpeak-
eth ;” and therefore it is ſin.
Secondly, As the great ruining fin. Every fin is ſo in its own na-
ture, no fin is ſo to them that believe in Chriſt; ſo that it is unbelief
that damns finners ; , it is becauſe of that, that they cannot enter into
reſt, that they cannot eſcape the wrath of God; it is a fin againſt the
remedy.
ºn, As that which is at the bottom of all fin ; ſo Calvin takes
it. The Spirit ſhall convince the world, that the true reaſon why fin
reigns among them, is, becauſe they are not by faith united to Chriſt.
“ Ne putemus vel guttam unam rectitudinis fine Chriſto nobis ineffe—
Let us not ſuppoſe that, apart from Chriſt, we have a drop of rešlitude.”
Calvin. §
(2.) “Of righteouſneſs, becauſe I go to my Father, and ye ſee me no
more,” v. 10. We may underſtand this, -
[1..] Of Chriſt’s perſonal righteouſneſs. He ſhall convince “the
world, that Jeſus of Nazareth was Chriſt the righteous,” (1 John 2. 1.)
as the centurion owned, (Luke 23.47.) Certainly this was a righteous
*man. His enemies put him under the worſt of charaćters, and multi-
VOL. IV. No. 89.
either the great Redeemer, or a great cheat ; but a cheat we are ſure he
13 not. -
Now by what medium or argument will the Spirit convince men of the
fincerity of our Lord Jeſus : Why, First, Their ſeeing him no more, will
contribute ſomething toward the removal of their prejudices; they ſhall
“ſee him no more, in the likeneſs of finful fleſh, in the form of a ſervant,”
which made them ſlight him. Moſes was more reſpected after his re-
moval than before. But, Secondly, His going to the Father would be a
full convićtion of it. The coming of the Spirit, according to the promiſe,
was a proof of Chriſt’s exaltation to God’s right hand, (A&s 2. 33.)
and that was a demonſtration of his righteouſneſs; for the holy God
would never ſet a deceiver at his right hand.
[2] Of Chriſt’s righteouſneſs, communicated to us for our justification
and ſalvation ; that everlaſting righteouſneſs, which Meſfiah was to bring
in, Dan. 9. 24. Now, -
First, The Spirit ſhall convince men of this righteouſneſs; having by
convićtions of fin ſhewed them their need of a righteouſneſs, left that drive
them to deſpair, he will ſhew them where it is to be had, and how they
may, upon their believing, be acquitted from guilt, and accepted as righ-
teous in God's fight. It was hard to convince thoſe of this righteouſneſs,
that went about to establish their own; (Rom. 10. 3.) but the Spirit will
do it.
Secondly, Chriſt’s aſcenſion is the great argument proper to convince
men of this righteouſneſs ; I go to the Father, and, as an evidence of my
welcome with him, you shall ſee me no more. If Chriſt had left any part
of his undertaking unfiniſhed, he had been ſent back again ; but now we
are ſure he is at the right hand of God, we are ſure of being juſtified
through him. -
(3.) “Of judgment, becauſe the prince of this world is judged,”
v. 11. Obſerve here,
[1..] The Devil, the prince of this world, was judged; was diſcovered
to be a great deceiver and deſtroyer ; and as ſuch, judgment was entered
againſt him, and execution in part done. He was cast out of the Gentile
world, when his oracles were filenced, and his altars deſerted; cast out
of the bodies of many, in Christ’s name, which miraculous power conti-
nued long in the church ; he was cast out of the ſouls of people by the
grace of God working with the goſpel of Chriſt; he fell as lightning
jrom heaven.
[2.] This is a good argument wherewith the Spirit convinces the
world of judgment, that is, First, Of inherent holineſs and ſanétification,
Matth. 12. 18. By the judgment of the prince of this world, it appears
that Chriſt is ſtronger than Satan, and can diſarm and diſpoſſeſs him, and
ſet up his throne upon the ruins of his. Secondly, Of a new and better
diſpenſation of things. He ſhall ſhew that Chriſt’s errand into the world,
was to ſet things to right in it, and to introduce times of reformation and
regeneration ; and he proves it by this, that the prince of this world, the
great malter of miſrule, is judged and expelled. All will be well when
his power is broken, who made all the miſchief. Thirdly, Of the power
and dominion of the Lord Jeſus. He ſhall convince “the world that all
judgment is committed to him, and that he is the Lord of all ;” which
is evidently this, that he has judged the prince of this world, has broken
“ the ſerpent’s head, deſtroyed him that had the power of death, and
ſpoiled principalities;” if Satan be thus ſubdued by Chriſt, we may be
ſure no other power can ſtand before him. Fourthly, Of the final day
of judgment ; all the obſtinate enemies of Chriſt’s goſpel and kingdom
ſhall certainly be reckoned with at laſt, for the Devil, their ringleader,
is judged. • --
III. That the coming of the Spirit would be of unſpeakable advantage
to the diſciples themſelves ; the Spirit has work to do, not only on the
enemies of Chriſt, to convince and humble them, but upon his ſervants
and agents, to inſtruct and comfort them ; and therefore it was “expe-
pedient for them that he ſhould go away.”
1. He intimates to them the tender ſenſe he had of their preſent weak-
neſs; (v. 12.) I have yet many, things to ſay unto you, (not which
ſhould have been ſaid, but which he could and would have ſaid,) but ye
cannot bear them now. See what a Teacher Chriſt is 1 (1.) None like
him for copiouſneſs; when he has ſaid much, he hath ſtill many things
more to ſay ; “treaſures of wiſdom and knowledge are hid in him ;” we
are not ſtraitened in him, if we be not ſtraitened in ourſelves. (2.)
None like him for compaſſion ; he would have told them more of the
8 H .
ST, JOHN, XVI.
things pertaining to the kingdom of God, particularly of the rejećtion of
the Jews and the calling of the Gentiles, but they could not bear it, it
would have confounded and ſtumbled them, rather than have given them
any ſatisfačtion. When, after his reſurre&tion, they ſpake to him of re-
storing the kingdom to Iſrael, he referred them to the coming of the Holy
Ghost, by which they ſhould receive power to bear thoſe diſcoveries
which were ſo contrary to the notions they had received, that they
could not bear them now.
2. He aſſures them of ſufficient aſſiſtances, by the pouring out of the
Spirit. They were now conſcious to themſelves of great dulneſs, and
many miſtakes; and what ſhall they do now their Maſter is leaving them
“But when he, the Spirit of truth, is come, you will be eaſy, and all will
be well.” Well indeed 1 for he ſhall undertake to guide the apoſtles,
and glorify Chriſt. -
(1.) To guide the apoſtles; he will take care,
[1..] That they do not miſs their way; He will guide you ; as the
camp of Iſrael was guided through the wilderneſs by the pillar of cloud
and fire. The Spirit guided their tongues in ſpeaking, and their pens in
writing, to ſecure them from miſtakes. The Spirit is given us to be our
Guide, (Rom. 8. 14.) not only to ſhew us the way, but to go along
with us, by his continued aids and influences. .
[2.] That they do not come ſhort of their end ; He will guide them
into all truth, as the ſkilful pilot guides the ſhip into the port it is bound
for. To be led into a truth, is more than barely to know it; it is to be
intimately and experimentally acquainted with it ; to be piouſly and
ſtrongly affected with it; not only to have the notion of it in our heads,
but the reliſh and ſavour and power of it in our hearts; it denotes a
gradual diſcovery of truth ſhining more and more; “He ſhall lead you
by thoſe truths that are plain and eaſy, to thoſe that are more difficult.
But how into all truth 2 The meaning is,
First, Into the whole truth, relating to their embaſſy ; whatever was
needful or uſeful for them to know, in order to the due diſcharge of
their office, they ſhould be fully inſtrućted in ; what truths they were to
teach others, the Spirit would teach them, would give them the under-
ſtanding of, and enable them both to explain and to defend.
ScCondly, Into nothing but the truth; All that he shall guide you into,
ſhall be truth ; (1 John 2, 27.) the anointing is truth.
In the following words he proves both theſe : -
1. “The Spirit ſhall teach mothing but the truth, for he shall not ſpeak
of himſelf any doćtrine diſtinét from mine, but whatſoever he shall hear, and
knows to be the mind of the Father, that, and that only, shall he ſpeak.”
This intimates, (1.) That the teſtimony of the Spirit, in the word and
by the apoſtles, is what we may rely upon. The Spirit knows and
“ ſearches all things, even the deep things of God,” and the apoſtles
received that Spirit; (1 Cor. 2, 10, 11.) ſo that we may venture our
fouls upon the Spirit’s word. (2.) That the teſtimony of the Spirit,
always concurs with the word of Chriſt, for he does not ſpeak of himſelf,
has no ſeparate intereſt or intention of his own, but as in effence, ſo in
records, he is one with the Father and the Son, 1 John 5. 7. Men’s word
and ſpirit often diſagree, but the eternal Word and the eternal Spirit
never do. - -
2. “He ſhall teach you all truth, and keep back nothing that is pro-
fitable for you, for he will shew you things to come.” The Spirit was in
the apoſtles a Spirit of prophecy; it was foretold he ſhould be ſo, (Joel
2. 28.) and he was ſo. “The Spirit ſhewed them things to come,” as
Aćis 11. 28.—20. 23.−21. 11. The Spirit ſpake of the apoſtaſy of the
latter times, 1 Tim. 4.1. John, when he was in the Spirit, had things
to come shewed him in viſion. Now this was a great ſatisfaction to their
own minds, and of uſe to them in their condućt, and was alſo a great con-
firmation of their miſſion. Janſenius has a pious note upon this ; We
ſhould not grudge that the Spirit does not now shew us things to come in
this world, as he did to the apoſtles; let it ſuffice, that the Spirit in the
word hath shewed us things to come in the other world, which are our chief
CO In Cern. - * -
(2.) The Spirit undertook to glorify Chriſt, v. 14, 15.
[1..] Even the ſending of the Spirit was the glorifying of Chriſt. God
the Father glorified him in heaven, and the Spirit glorified him on earth.
It was the honour of the Redeemer, that the Spirit was both ſent in his
name, and ſent on his errand, to carry on and perfect his undertaking.
All the gifts and graces of the Spirit, all the preaching and all the writing
of the apoſtles, uuder the influence of the Spirit, the tongues, and mira-
cles, were to glorify Chriſt. * -
[2.J. The Spirit glorified Chriſt, by leading his followers into the truth
as it is in Jéſus, Eph. 4, 21. He aſſures them,
Chriſt's Departure and Return.
First, That the Spirit ſhould communicate the things of Chriſt to
them; “ He ſhall receive of mine, and ſhall ſhew it unto you.” As in.
eſſence he proceeded from the Son, ſo in influence and operation he derives
from him. He shall také, in rg #23–of that which is mine. All that the
Spirit ſhews us, that is, applies to us, for our inſtrućtion and comfort, all
that he gives us for our ſtrength and quickening, and all he ſecures and
ſeals to us, did all belong to Chriſt, and was had and received from him.
All was his, for he bought it, and paid dear for it, and therefore he had
reaſon to gall it his own; his, for he firſt received it; it was given him
as the Head of the church, to be derived from him to all his members.
The Spirit came not to erect a new kingdom, but to advance and eſtabliſh
the ſame kingdom that Chriſt had erected, to maintain the ſame intereſt,
and purſue the ſame deſign; thoſe therefore who pretend to the Spirit,
and yet vilify Chriſt, give themſelves the lie, for he came to glorify Chriſt.
Secondly, That herein the things of God ſhould be communicated to
us; leſt any ſhould think that the receiving of this would not make
them much the richer, he adds, “All things that the Father has, are
mine.” As God, all that ſelf-exiſtent light and ſelf-ſufficient happineſs
which the Father has, he has ; as Mediator, “all things are delivered to
him of the Father;” (Matth. 11. 27.) all that grace and truth which
God deſigned to ſhew to us, he lodged in the hands of the Lord Jeſus,
Col. 1. 19. Spiritual bleſfings in heavenly things are given by the Fa-
ther to the Son for us, and the Son intruſts the Spirit to convey them to
us. Some apply it to that which goes juſt before ; “He ſhall ſhew you
things to come,” and ſo it is explained by Rev. 1. 1. God gave “it
to Chriſt, and he ſignified it to John, who wrote what the Spirit ſaid,”
Rev. l. 1. - -
, 16. A little while, and ye ſhall not ſee me: and again a
little while, and ye ſhall ſee me, becauſe I go to the Father.
17. Then ſaid ſome of his diſciples among themſelves,
What is this that he ſaith unto us, A little while, and ye
ſhall not ſee me: and again a little while, and ye ſhall ſee
me: and, Becauſe I go to the Father ? 18. They ſaid
therefore, What is this that he ſaid, A little while We
cannot tell what he faith. 19. Now Jeſus knew that they
were deſirous to aſk him, and ſaid unto them, Do ye in-
quire among yourſelves of that I ſaid, A little while, and,
ye ſhall not ſee me: and again a little while, and ye ſhall
ſee Lie 20. Verily verily I ſay unto you, that ye ſhall
weep and lament, but the world ſhall rejoice: and ye ſhall
be ſorrowful, but your ſorrow ſhall be turned into joy.
21. A woman, when ſhe is in travail, hath ſorrow, becauſe
her hour is come : but as ſoon as ſhe is delivered of the
child, ſhe remembereth no more the anguiſh, for joy that a
man is born into the world. 22. And ye now therefore
have ſorrow : but I will ſee you again, and your heart ſhall
rejoice, and yourjoy no man taketh from you. i
Our Lord Jeſus, for the comfort of his ſorrowful diſciples, here pro-
miſes that he would viſit them again.
I. Obſerve the intimation he gave them of the comfort he deſigned
them, v. 16. Here he tells them, . . - º
1. That they ſhould now ſhortly loſe the fight of him; A little while,
and ye that have ſeen me ſo long, and ſtill deſire to ſee me, shall not ſee
me ; and therefore if they had any good queſtion to aſk him, they muſt
aſk quickly, for he was now taking his leave of them. Note, It is good
to confider how near to a period our ſeaſons of grace are, that we may
be quickened to improve them while they are continued. Now our eyes
ſee our teachers, ſee the days of the Son of man ; but, perhaps, yet “a
little while, and we ſhall not ſee them. They loſt the fight of Chriſt,
(1.) At his death, when he withdrew from this world, and never after
ſhewed himſelf openly in it. The moſt that death does to our chriſtian
friends, is, to take them out of our fight, not out of being, not out of
bliſs, not out of all relation to us, only out of fight, and then not out of
mind... (2.) At his aſcenfion, when he withdrew from them, (who,
after his reſurre&tion, had for ſome time converſed with him,) “out of
their fight ; a cloud received him,” and, though they looked up ſtead-
faſtly after him, they ſaw him no moré, Aëts 1. 9, 10. 2 Kings 2, 12.
See 2 Cor. 5. 16. º,
ST. JOHN, XVI.
Sorrow and Joy foretold,
2. That yet they ſhould ſpeedily recover the fight of him ; “ Again 3.
little while, and ye ſhall ſee me,” and therefore ye ought not to “for-
row as thoſe that had no hope;” his farewell was not a final farewell,
they ſhould ſee him again, (1.) At his reſurre&tion, ſoon after his death,
when he shewed himſelf alive, by many infallible proofs, and this in a very
little while, not forty hours. See Hoſ. 6. 2. (2.) By the pouring out
of the Spirit, ſoon after his aſcenſion, which ſcattered the miſts of igno-
rance and miſtakes they were almoſt loſt in, and gave them a much clearer
inſight into the myſteries of Chriſt’s goſpel than they had yet had. The
Spirit's coming was Chriſt’s viſit to his diſciples, not a tranfient but a
permanent one, and ſuch a viſit as abundantly retrieved the fight of him.
(3.) At his ſecond coming. They ſaw him again as they removed one
by one to him at death, and they ſhall all ſee him, together at the end of
time, when “he ſhall come in the clouds, and every eye ſhall ſee him.”
It might be truly ſaid of this, that it was but a little while, and they
ſhould ſee him ; for what are the days of time, to the days of etermity?
2 Pet. 3. 8, 9.
The reaſon given is, “3ecauſe I go to the Father, and therefore,”
[1..] “I muſt leave you for a time, becauſe my buſineſs calls me to the
upper world, and you muſt be content to want me, for really my buſi-
neſs is yours.” [2.] “ Therefore you shall ſee me again ſhortly, for
the Father will not detain me to your prejudice. If I go upon your
errand, you shall ſee me again, as ſoon as my buſineſs is done, as ſoon as
is convenient.” It ſhould ſeem, all this refers rather to his going away
at death, and return at his reſurrečtion, than his going away at his aſcen- |
ſion, and his return at the end of time ; for it was his death that was their
grief, not his aſcenſion, (Luke 24, 52.) and betwixt his death and re-
ſurre&tion it was indeed a little while. And it may be read, not, yet a
little while, ſº is not #r. puxgy, as it is ch. 12. 35.) but Lºgov—for a little
while ye shall not ſee me, namely, the three days of his lying in the grave;
and again, for a little while ye shall ſee me, namely, the forty days between
his reſurre&tion and aſcenſion. Thus we may ſay of our miniſters and
chriſtian friends, 7 et a little while, and we shall not ſee them, either they
muſt leave us, or we leave them, but it is certain that we muſt part ſhortly,
and yet not part for ever.
to ſee with joy in the morning. r
II. The perplexity of the diſciples upon the intimation given them ;
they were at a loſs what to make of it; (v. 17, 18.) Some of them ſaid
foftly, among themſelves, either ſome of the weakeſt, that were leaſt able,
or ſome of the moſt inquiſitive, that were moſt defirous, to underſtand
this purport before, yet ſtill they were in the dark; though precept be upon
precept, it is in vain, unleſs God give the underſtanding. Now ſee here,
1. The diſciples’ weakneſs, in that they could not underſtand ſo plain
a ſaying which Chriſt had already given them a key to, having told them
ſo often in plain terms that he ſhould be killed, and the third day riſe
again ; yet, ſay they, We cannot tell what he ſaith ; for, (I.) Sorrow
had filled their heart, and made them unapt to receive the impreſfions of
comfort. The darkneſs of ignorance and the darkneſs of melancholy
commonly increaſe and thicken one another; miſtakes cauſe griefs, and
then griefs confirm miſtakes. (2.) The notion of Chriſt’s ſecular king-
dom was ſo deeply rooted in them, that they could make no ſenſe at all
of thoſe ſayings of his, which they knew not how to reconcile with that
notion. When we think the ſcripture muſt be made to agree with the
falſe ideas we have imbibed, no wonder that we complain of its difficulty;
but when our reaſonings are captivated to revelation, the matter becomes
eaſy. (3.) It ſhould ſeem, that which puzzled them, was the little
while. If he muſt go at laſt, yet they could not conceive how he ſhould
leave them quickly, when his ſtay hithertb had been ſo ſhort, and ſo little
while, comparatively. Thus it is hard for us to repreſent to ourſelves
that change as near, which yet we know will come certainly, and may
come ſuddenly. When we are told, Yet a little while, and we muſt go
hence; ? et a little while, and we muſt give up our account ; we know
not how to digeſt it; for we always took the viſion to be for a great
while to come, Ezek. 12. 27.
2. Their willingneſs to be inſtrućted. When they were at a loſs
about the meaning of Chriſt’s words, they conferred together upon it,
and aſked help of one another. By mutual converſe about divine things
we both borrow the light of others, and improve our own. Obſerve how
exactly they repeat Chriſt’s words. Though we cannot fully ſolve every
difficulty we meet with in ſcripture, yet we muſt not therefore throw it
by, but revolve what we cannot explain, and wait till God shall reveal
even this unto us.
III. The further explication of what Chriſt had ſaid.
lſorrowful.
It is but a good night to them whom we hope
| 1. See here why Chriſt explained it; (v. 19.) becauſe he knew thry
were deſirous to ask him, and deſigned it. Note, The knots we cannot
untie, we muſt bring to him who alone can give an underſtanding. Chriſt
knew they were deſirous to ask him, but were baſhful and aſhamed to ask.
| Note, Chriſt takes cognizance of pious defines though they be not as .
, yet offered up, the groanings that cannot be uttered, and even prevents
them with the bleſſings of his goodneſs. Chriſt inſtructed thoſe who he
} knew were deſirous to ask him, though they did not aſk. Before we call,
he anſwers. -
Another reaſon why Chriſt explained it, was, becauſe he obſerved
them canvaſſing this matter among themſelves; “Do ye inquire this among
gourſelves? Well, I will make it eaſy to you.” This intimates to us
who they are that Chriſt will teach ; (1.) The humble that confeſs their
ignorance, for ſo much their inquiry implied. (2.) The diligent, that
uſe the means they have ; “ Do ye inquire P You ſhall be taught. To
him that hath, shall be given.” - -
2. See here how he explained it ; not by a nice and critical deſcant
upon the words, but by bringing the thing more cloſely to them ; he
had told them of not ſeeing him, and ſeeing him, and they did not appre-
hend that, and therefore he explains it by their ſorrowing and rejoicing,
becauſe we commonly meaſure things according as they affect us ; (v. 20.)
reſhall weep and lament, for my departure, but the world/hall rejoice in it;
and ye shall be ſorrowful, while I am abſent, but upon my return to you,
gour ſorrow will be turned into joy. But he ſays nothing of the little
while, becauſe he ſaw that perplexed them more than any thing ; and it
is no matter for our knowing the times and the ſeaſons. Note, Believers
have joy or ſorrow, according as they have or have not a fight of Chriſt,
and the tokens of his preſence with them. * .
What Chriſt ſays here, and v. 21. 22, of their ſorrow and joy,
(1.) Is primarily to be underſtood of the preſent ſtate and circum-
ſtances of the diſciples, and ſo we have,
(1.) Their grief foretold ; Te shall weep and lament, and ye shall be
The ſufferings of Chriſt could not but be the ſorrow of his
diſciples, they wept for him becauſe they loved him ; the pain of our
friend is a pain to ourſelves; when they ſlept, it was for ſorrow, Luke
22, 45. They wept for themſelves, and their own loſs, and the ſad ap-
prehenſions they had of what would become of them when he was gone.
It could not but be a grief to loſe him for whom they had left their all,
and from whom they expe&ted ſo much. Chriſt has given-notice to his
| diſciples beforehand to expect ſorrow, that they may treaſure up comforts
him, What is this that he ſaith to us 2 Though Chriſt had often ſpoken to | -
accordingly.
[2.] The world’s rejoicing at the ſame time ; But the world shall re-
ſoice. That which is the grief of ſaints, is the joy of finners. First,
They that are ſtrangers to Chriſt, will continue in their carnal mirth, and
not at all intereſt themſelves in their forrows. It is nothing to them that
|paſs by, Lam. 1. 12. , Nay, Secondly, They that are enemies to Christ,
will therefore rejoice, becauſe they hope they have conquered him, and
ruined his intereſt. When the chief priests had Chriſt upon the croſs,
we may ſuppoſe they made merry over him, as they that dwell on earth,
over the ſlain witneſſes, Rev. 11.10. Let it be no ſurpriſe to us if we
fee others triumphing, when we are trembling for the ark.
[3.] The return of joy to them in due time; But your ſorrow shall
be turned into joy. As the joy of the hypocrite, ſo the ſorrow of the true
chriſtian, is but jor a moment. The diſciples were glad when they ſaw the
Lord. His reſurre&tion was life from the dead to them, and their forrow
for Chriſt's ſufferings was turned into a joy of ſuch a nature as could not
be damped and imbittered by any ſufferings of their own. They were
ſorrowſil, and yet always rejoicing ; (2 Cor. 6, 10.) had ſorrowful lives,
and yet joyful hearts.
(3.) It is applicable to all the faithful followers of the Lamb, and de-
ſcribes the common caſe of chriſtians. - -
[1..] Their condition and diſpoſition are both mournful; ſorrows
are their lot, and ſeriouſneſs is their temper : they that are acquainted
with Chriſt, muſt, as he was, be acquainted with grieſ; they weep and
lament for that which others make light of their own fins, and the fins ,
of thoſe about them ; they mourn with ſufferers that mourn, and mourn
for finners that mourn not for themſelves.
[2.] The world, at the ſame time, goes away with all the mirth; they
laugh now, and ſpend their days ſo jovially, that one would think they
neither knew ſorrow, nor feared it. Carnal mirth and pleaſures are ſurely
none of the beſt things, for then the worſt men would not have ſo large
a ſhare of them, and the favourites of Heaven be ſuch ſtrangers to
them. ~.
[3.J Spiritual mourning will ſhortly be turned into eternal rejoicing.
ST. JOHN, XVI.
Gladneſs is ſown for the upright in heart, that ſºw in tears, and without
doubt, they shall ſhortly reap in joy. Their ſårrow will not only be fol-
lowed with joy, but turned into it; for the moſt precious comforts take
riſe from pious griefs. ... • v
This he illuſtrates by a ſimilitude taken from a woman in travail, to
whoſe ſorrows he compares thoſe of his diſciples, for their encourage.
ment ; for it is the will of Chriſt that his people ſhould be a comforted
redple, - -
P First, Here is the fimilitude or parable itſelf; (v. 21.) A woman, we
know, when she is in travail, hath ſorrow, ſhe is in exquiſite pain, becauſe
her hour is come, the hour which nature and providence have fixed, which
ſhe has expected, and cannot eſcape ; but asſoon as she is delivered of the
child, provided ſhe be ſafely delivered, and the child be, though a Jabez,
(1 Chron. 4. 9.) yet not a Benoni, (Gen. 35. 18.) then she remem:
êers no more the anguish, her groans and complaints are all over, and
the after-pains are more eaſily borne, for joy that a man is born into the
world, 2,920mos, one of the human race, a child, be it ſon or daughter, for
the word ſpeaks either. Obſerve,
1. " he fruit of the curſe, in the ſorrow and pain of a woman in travail,
according to the ſentence, (Gen. 3. 16.) in ſorrow shalt thou bring forth.
Theſe pains are extreme, the greateſt griefs and pains are compared to them ;
(Pſ. 48.6. Iſa. 13.8.—21. 3. Jer. 4. 31.-6. 24.) and they are inevit-
able, 1 Theſſ. 5. 3. See what this world is ; all its roſes are ſurrounded
with thorns; all the children % men are upon this account foolish children,
that they are the heavineſs of he
comes of fin.
2. The fruit of the blºſing ; in the joy that is for a child born into
the world. If God had not preſerved the bleſfing in force after the fall,
Be fruitful and multiply, parents could never have looked upon their chil-
dren with any comfort; but what is the fruit of a bleſfing, is matter of
joy ; the birth of a living child is, (1.) The parents’ joy; it makes thern
very glad, Jer. 20, 15. Though children are certain cares, uncertain
comforts, and often prove the greateſt croſſes, yet it is natural to us to
rejoice at their birth. Could we be ſure that our children, like John,
ſhould be filled with the Holy Ghost, we might, indeed, like his parents,
have joy and gladneſs in their birth, Luke 1. 14, 15. But when we
confider, not only that they are born in ſin, but, as it is here expreſſed,
they are born into the world, a world of ſnares, and a vale of tears, we
ſhall ſee reaſon to rejoice with trembling, left it ſhould prove better for
them that they had never been born. (2.) It is ſuch joy as makes the
anguish not to be remembered, or remembered as waters that paſs away,
Job 11. 16. Haec olim meminiſe juvabit. Gen. 41. 51. Now this is
very proper to ſet forth, [1..] The ſorrows of Chriſt’s diſciples in this
world; they are like travailing pains, ſure and ſharp, but not to laſt long,
and in order to a joyful produćt ; they are in pain to be delivered, as the
church is deſcribed, (Rev. 12. 2.) and the whole creation, Rom. 8. 22.
And, [2.] Their joys after theſe ſorrows, which will wipe all tears, for
the former things are paſſed away, Rev. 21. 4. When they are born into
that bleſſed world, and reap the fruit of all their ſervices and ſorrows,
the toil and anguish of this world will be no more remembered, as Chriſt’s
were not, when he ſaw of the travail of his ſoul abundantly to his ſatiſ.
fačtion, Iſa. 53. 11.
Secondly, The application of the fimilitude; (v. 22.) “ re now have
ſoxrow, and are likely to have more, but I will ſee you again, and you me,
and then all will be well.” .
1. Here again he tells them of their ſorrow ; “ re now therefore have
ſorrow ; therefore, becauſe I am leaving you,” as is intimated in the anti-
theſis, I will ſee you again. Note, Chriſt’s withdrawings are juſt cauſe
of grief to his diſciples. . If he hide his face, they cannot but be troubled.
When the ſun ſets; the ſun-flower will hang the head. And Chriſt takes
notice of thoſe griefs, has a bottle for the tears, and a book for the ſighs,
of all gracious mourners.
2. He, more largely than before, aſſures them of a return of joy, Pf.
30. 5, 11. He himſelf went through his own griefs, and bore ours, for
the joy that was ſet before him ; and he would have us encourage ourſelves
with the ſame proſpect. Three things recommend the joy:
(1.) The cauſe of it ; “I will ſee you again. I will make you a kind
and friendly viſit, to inquire after you, and miniſter comfort to you.”.
Note, [1..] Chriſt will graciouſly return to thoſe that wait for him,
though for a ſmall moment he has ſeemed to forſake them, Iſa. 54. 7.
Men, when they are preferred, will ſcarcely look upon their inferiors;
but the exalted Jeſus will viſit his diſciples. They ſhall not only ſee
him in his glory, but he will ſee them in their meanneſs. [2.] Chriſt’s
returns are returns of joy, to all his diſciples. When clouded evidences
, -
r that bore them from the very firſt. This
Encouragement to Prayer.
| are cleared up, interrupted communion revived, then is the mouth filled
with laughter. - - -
(2.) The cordialneſs of it; 2 our heart shall rejoice. Divine conſola-
tions put gladneſs into the heart. Joy in the heart is ſolid, and not flaſhy;.
ſecret, and that which a ſtranger does not intermeddle with : it is fiveet,
and gives a good man ſatisfaction in himſelf; it is ſure, and not eaſily.
broken in upon. Chriſt’s diſciples ſhould heartily rejoice in his returns,
fincerely and greatly. - - -
(3.) The continuance of it ; Tour joy no man taketh from you. Men
will attempt to take their joy from them, they would if they could ; but
they ſhali not prevail. Some underſtand it of the eternal joy of them
that are glorified ; they that are “entered into the joy of their Lord,
ſhall go no more out.” Our joys-on earth we are liable to be robbed of
by a thouſand accidents, but heavenly joys are everlaſting. I rather un-
derſtand it of the ſpiritual joys of thoſe that are ſanctified, particularly
the apoſtles' joy in their apoſtleſhip. Thanks be to God, ſays Paul, in
the name of the reſt, who always cauſes us to triumph, 2 Cor. 2.14, A.
malicious world would have taken it from them ; if bonds and baniſh-
ments, tortures and deaths, would have taken it from them, they had loſt
it; but when they took every thing elſe from them, they could not take.
this ; as ſorrowful, yet always rejoicing. They could not rob them of
their joy, becauſe they could not “ſeparate them from the love of
Chriſt,” could not rob them of their God, nor of their treaſure in.
heaven. -
23. And in that day ye ſhall aſk me nothing. Verily,
verily, I ſay unto you, Whatſoever ye ſhall aſk the Father
in my name, he will give it you. 24. Hitherto have ye.
aſked nothing in my name: aſk, and ye ſhall receive, that
your joy may be full. 25. Theſe things have I ſpoken
unto you in proverbs: but the time cometh when I ſhall
no more ſpeak unto you in proverbs, but I ſhall ſhew you.
plainly of the Father. 26. At that day ye ſhall aſk in
my name: and I ſay not unto you, that I will pray the
Father for you : 27. For the Father himſelf loveth you,
becauſe ye have loved me, and have believed that I
came out from. God.
An anſwer to their aſkings is here promiſed, for their further com-
fort. Now there are two ways of aſking, aſking by way of inquiry,
that is the aſking of the ignorant ; and aſking by way of requeſt, and
that is the aſking of the indigent. Chriſt here ſpeaks of both; \
I. By way of inquiry, they ſhould not need to aſk ; (v. 23.) “ In
that day ye shall aſk me nothing ;” 8x paſha is bêty-ye shall aſk no queſ.
tions; “ye ſhall have ſuch a clear knowledge of goſpel myſteries, by,
the opening of their underſtandings, that ye ſhall not need to inquire,”
(as Heb. 8, 11. They Jhall not teach ; ) “ ye ſhall have more knowledge
on a ſudden than hitherto ye have had by diligent attendance.” They
had aſked ſome ignorant queſtions, (a8 ch. 9. 2.) ſome ambitious queſ.
tions, (as Matth. 18. 1.) ſome diſtruſtful ones, (as Matth. 19, 27.) ſome
impertinent ones, (as ch. 21. 21.) ſome curious ones; (as A&ts 1, 6.)
but after the Spirit was poured out, nothing of all this. In the ſtory
of the apoſtles’ Acts we ſeldom find them aſking queſtions, as David,
Shall I do this? Or, Shall I go thither P. For they were conſtantly under
a divine guidance. In that weighty caſe of preaching the goſpel to the
Gentiles, Peter went, nothing doubting, Aéts 10, 20. Aſking queſtions
ſuppoſes us at a loſs, or at leaſt at a ſtand, and the beſt of us have need
to aſk queſtions ; but we ſhould aim at ſuch a full aſſurance of under-
ſtanding, that we may not heſitate, but be conſtantly led in a plain path.
both of truth and duty. .
Now for this he gives a reaſon,. (v. 25.) which plainly refers to this
promiſe, that they ſhould not need to aſk queſtions; “Theſe things have
I ſpoken unto you in proverbs, in ſuch a way as you have thought not ſo
plain and intelligible as you could have wiſhed, but the time cometh, when
I shall shew you plainly, as plainly as you can defire, of the Father, ſo
that you ſhall not need to aſk queſtions.” w -
1. The great thing Chriſt would lead them into, was, the knowledge
of God; “I will shew you the Father, and bring you acquainted with
him.” This is that which Chriſt defigns to give, and which all true
chriſtians defire to have. When Chriſt would ſpeak the greateſt favour
intended for his diſciples, he tells them that he would shew them plainly
. . s ST. JOHN, XVI.
Encouragement to Prayer.
the Father; for what is the happineſs of heaven, but immediately and
everlaſtingly to ſee God “To know God as the Father of our Lord
ſelf with the contemplation of ; and to know him as our Father, is the
greateſt happineſs for the will and affections to pleaſe themſelves with the
choice and enjoyment of. -
2. Of this he had hitherto ſpoken to them in proverbs, which are wiſe
fayings, and inſtructive, but figurative, and reſting in generals. Chriſt
had ſpoken many things very plainly to them, and expounded his pa-
rables privately to the diſciples, but, (1.) Confidering their dulneſs, and
unaptneſs to receive what he ſaid to them, he might be ſaid to ſpeak in
prowerbs ; what he ſaid to them was as a book ſealed, Iſa. 29, 11., (2.)
Comparing the diſcoveries he had made to them, in what he had ſpoken
to their ears, with what he would make to them, when he would put his
, Spirit into their hearts. All hitherto had been but proverbs. It would
|be a pleaſing ſurpriſe to themſelves, and they would think themſelves in
a new world, when they would refle&t upon all their former notions as
confuſed and enigmatical, compared with their preſent clear and diſtinét
$nowledge of divine things. The ministration of the letter was nothing
to that of the Spirit, 2 Cor. 3. 8, 11. (3.) Confining it to what he had
faid of the Father, and the counſels of the Father, what he had ſaid
was very dark, compared with what was ſhortly to be revealed, Col.
2. 2. '
3. He would ſpeak to them plainly, traffingto-with freedom, of the
Father. When the Spirit was poured out, the apoſtles attained to a
much greater knowledge of divine things than they had before, as appears
by the utterance the Spirit gave them, A&ts 2.4. Theſe things which
they had a very confuſed idea of before, they were led into the myſtery of;
and what the Spirit ſhewed them, Chriſt is here ſaid to ſhew them, for
as the Father ſpeaks by the Son, ſo the Son by the Spirit. But this
promiſe will have its full accompliſhment in heaven, where we ſhall ſee
the Father as he is, face to face, not as we do now, through a glaſs
darkly ; (1 Cor. 13. 12.) which is matter of comfort to us under the
cloud of preſent darkneſs, by reaſon of which we cannot order ourJpeech,
but often diſorder it. While we are here, we have many queſtions to
aſk concerning the inviſible God and the inviſible world; but in that day
we ſhall ſee all things clearly, and aſk no more questions.
II. He promiſes that by way of request, they ſhould aſk nothing in
vain. It is taken for granted that all Chriſt’s diſciples give themſelves
to prayer. He had taught them by his precept and pattern to be much
in prayer; that muſt be their ſupport and comfort when he had left
them ; their inſtrućtion, direction, ſtrength, and ſucceſs, muſt be fetched.
in by prayer.
Now, 1. Here is an expreſs promiſe of a grant, v. 23. The preface
to this promiſe is ſuch as makes it inviolably ſure, and leaves no room to
queſtion it ; “Verily verily I ſay unto you, I pawn my veracity upon
it.” The promiſe itſelf is incomparably rich, and ſweet; the golden
£ceptre is here held out to us, with this word, “What is thy petition,
and it ſhall be granted " For he ſays, “Whatſoever ye ſhall aſk the
Father in my name he will give it you.” We had it before, ch. 14, 13.
What would we more ? The promiſe is as expreſs as we can defire.
(1.) We are here taught how to ſeek; we muſt aſk the Father in
Christ’s name ; we muſt have an eye to God as a Father, and come as
children to him ; and to Chriſt as Mediator, and come as clients. Aſking
of the Father includes a ſenſe of ſpiritual wants and a deſire of ſpiritual
bleſfings, with a convićtion that they are to be had from God only. It
includes alſo humility of addreſs to him, with a believing confidence in
him, as a Father able and ready to help us. Aſking in Chriſt’s name in-
cludes an acknowledgment of our own unworthineſs to receive any favour
from God, and a complacency in the method God has taken of keep-
ing up a correſpondence with us by his Son, and an entire dependence
upon Chriſt as the Lord our Righteouſneſs.
(2.) We are here told how we ſhall ſpeed; He will give it you. What
more can we wiſh for than to have what we want, nay, to have what
we will, in conformity to God’s will, for the aſking. He will give it
3/ou, from whom “proceedeth, every good and perfeót gift.” What
Chriſt purchaſed by the merit of his death, he needed not for himſelf, but
intended it for, and confighed it to, his faithful followers; and, having
given a valuable confideration for it, which was accepted in full, by this
promiſe he draws a bill as it were upon the treaſury in heaven, which we
are to preſent by prayer, and in his name to aſk for that which is pur-
chaſed and promiſed, according to the true intent of the new covenant.
Chriſt had promiſed them great illumination by the Spirit, but they muſt
pray for it, and did ſo, A &ts 1. 14. God will for this be inquired of.
Vol. IV. No. 89.
|| the mean time They muſt continue praying.
Jeſus Chriſt,” is the greateſt myſtery for the underſtanding to pleaſe it.
ledge he gives will increaſe, will fill, your joy
He had promiſed them perfeótion hereafter, but what ſhall they do in
Perfeół fruition is re-
ſerved for the land of our reſt; aſking and receiving are the comfort of
the land of our pilgrimage. - .
2. Here is an invitation to them to petition. It is thought ſuffi-
cient if great men permit addreſſes, but Chriſt calls upon us to petition,
v. 24. - - - •
(1.) He looks back upon their practice hitherto ; “Hitherto have
ye aſked nothing in my name.” That refers either, [1..] To the matter
of their prayers; “Ye have aſked nothing comparatively, nothing to
what you might have aſked, and will aſk when the Spirit is poured out.
See what a generous Benefactor our Lord Jeſus is, above all benefactors;
he gives liberally, and is ſo far from upbraiding us with the frequency
and largeneſs of his gifts, that he rather upbraids us with the ſeldomneſs
and ſtraitneſs of our requeſts ; “ Te have asked nothing in compariſon of
what ye want, and what I have to give, and have promiſed to give.”
We are bid to open our mouth wide. Or, [2.] To the name in which
they prayed. They prayed many a prayer, but never ſo expreſsly in the
name of Chriſt as now he was directing them to do; for he had not as
yet offered up that great ſacrifice in the virtue of which our prayers were
to be accepted, nor entered upon his interceffion for us, the incenſe
whereof was to perfume all our devotions, and ſo enable us to pray in his
name. Hitherto they had caſt out devils, and healed diſeaſes, in the name
of Chriſt, as a King and Prophet, but they could not as yet diſtinétly
pray in his name as a Prieſt. - -
(2.) He looks forward to their pračice for the future; “Aſk, and
ye ſhall receive, that your joy may be full.” Here, [1..] He direéts
them to aſk for all that which they needed and he had promiſed. [2.]
He aſſures them that they ſhall receive. What we aſk from a principle
of grace God will graciouſly give ; Te shall receive it. There is ſome-
thing more in that than in the promiſe, that he will give it. He will not
only give it, but give you to receive it, give you the comfort and benefit
of it, a heart to eat of it, Eccl. 6. 2... [3.] That hereby their joy shall
be full. Which ſpeaks, Firſt, The bleſſed effect of the prayer of faith
it helps to fill up the joy of faith. Would we have our joy full, as full
as it is capable of being in this world, we muſt be much in prayer. When
we are bid to rejoice evermore, it follows immediately, Pray without ceaſ:
ing. See how high we are to aim in prayer—not only at peace, but joy,
a fulneſs of joy. Or, Secondly, The bleſſed effects of the anſwer ºf
peace; “Aſk, and ye ſhall receive that which will fill your joy.” Chriſt’s
gifts, through Chriſt, fill the treaſures of the ſoul, they fill its joys, Prov.
8. 21. “Aſk for the gift of the Holy Ghoſt, and ye ſhall receive it ;
and whereas other knowledge increaſesſorrow, (Eccl. 1. 18.) the know-
>>
3. Here are the grounds upon which they might hope to ſpeed,
(v. 26, 27.) which are ſummed up in ſhort by the apoſtle, (1 John 2. 1.)
We have an advocate with the Father. -- -
(1.) We have an Advocate; as to that, Chriſt ſaw cauſe at preſent
not to infiſt upon it, only to make the following encouragement ſhine
the brighter; “I ſay not unto you, that I will pray the Father for you.
Suppoſe I ſhould not tell you that I will intercede for you, ſhould not
undertake to ſolicit every particular cauſe you have depending there, yet
; it might be a general ground of comfort, that I have ſettled a correſpon-
dence between you and God, have erected a throne of grace, and conſe:
crated for you a new and living way into the holieſt.” He ſpeaks as if
they needed not any further favours, when he had prevailed for the gift of
the Holy Ghoſt to make interceſſion within them, as a Spirit of adoption,
crying Abba, Father; as if they had no further need of him to pray for
them now ; but we ſhall find that he does more for us than he ſaith he
will, Men's performances often come ſhort of their promiſes, but Chriſt’s
go beyond them. a vº. 9 - -
(2.) We have to do with a Father, which is ſo great an encourage-
ment, that it does in a manner ſuperſede the other; “For the Father
himſelf loveth you, ©ixá tº 3s, he is a Friend to you, and you cannot be
better befriended.” Note, The diſciples of Chriſt are the beloved of
God himſelf. Chriſt not only turned away God’s wrath from us, and
brought us into a covenant of peace and reconciliation, but purchaſed his
favour for us, and brought us into a covenant of friendſhip. Obſerve
what an emphaſis is laid upon this, “The Father himſelf loveth you ;
who is perfectly happy in the enjoyment of himſelf, whoſe ſelf-love is
both his infinite reëtitude, and his infinite bleſſedneſs; yet he is pleaſed
to love you.” The Father himſelf, whoſe favour you have forfeited,
and whoſe wrath you have incurred, and with whom you need an advo-
cate, he himſelf now loves you. 8 I
ST. JOHN, XVI,
obſerve, [1..] Why the Father loved the diſciples of Chriſt; “be-
cauſe ye have loved me, and have believed that I came out from God,”
that is, becauſe ye are my diſciples indeed : not as if the love began on
their fide, but when by his grace he has wrought in us a kove to him, he
is well pleaſed with the work of his own hands. See here, First, What is
the charaćter of Chriſt's diſciples; they love him, becauſe they believe he
came out from God, is the Only-begotten of the Father, and his High- |
commiſſioner to the world. Note, Faith in Chriſt works by love to him,
Gal. 5. 6. If we believe him to be the Son of God, we cannot but lové
him as infinitely lovely in himſelf; and if we believe him to be our Savi-
our, we cannot but love him as the moſt kind to us. Obſerve with what
reſpect Chriſt is pleaſed to ſpeak of his diſciples’ love to him, and how
kindly he took it; he ſpeaks of it as that which recommended them to
his Father’s favour; “Ye have loved me, and believed in me when the
world has hated and rejećted me; and ye ſhall be diſtinguiſhed, who
have thus diſtinguiſhed yourſelves.” Secondly, See what advantage
Chriſt’s faithful diſciples have, the Father loves them, and that becauſe
they love Chriſt; ſo well pleaſed is he in him, that he is well pleaſed |
with all his friends. -
[2.] What encouragement this gave them in prayer. They need not
fear ſpeeding when they came to one that loved them, and wiſhed them
well. Firſt, This cautions us againſt hard thoughts of God. When
we are taught in prayer to plead Chriſt’s merit and interceſſion, it is not
as if all the kindneſs were in Chriſt only, and in God nothing but wrath
and fury; no, the matter is not ſo, the Father's love and good will ap-
pointed Chriſt to be the Mediator ; ſo that we owe Chriſt’s merit to
God’s mercy in giving him for us. Secondly, Let it cheriſh and confirm
in us good thoughts of God. Believers, that love Chriſt, ought to know
that God loves them, and therefore to come boldly to him as children to
a loving Father. Y &
28. I came forth from the Father, and am come into
the world : again, I leave the world, and go to the Father.
, 29. His diſciples ſaid unto him, Lo, now ſpeakeſt thou
plainly, and ſpeakeſt no proverb.
that thou knoweſt all things, and needeſt not that any man
ſhould aſk thee; by this we believe that thou cameft forth
from God. 31. Jeſus anſwered them, Do ye now believe
32. Behold, the hour cometh, yea, is now come, that ye
ſhall be ſcattered, every man to his own, and ſhall leave
me alone: and yet I am not alone, becauſe the Father is
with me. 33. Theſe things I have ſpoken unto you, that
in me ye might have peace. In the world ye ſhall have
tribulation: but be of good cheer; I have overcome the
world. -
Two things Chriſt here comforts his diſciples with.
I. With an aſſurance that, though he was leaving the world, he was
returning to his Father, from whom he came forth, v. 28.32. Where
we have, . . . 4.
1. A plain declaration of Chriſt’s miſſion from the Father, and his re-
turn to him ; (v. 28.) “I cante forth from the Father, and am come,
as you ſee, into the world.” Again, I leave the world, as you will ſee
ſhortly, and go to the Father. This is the concluſion of the whole mat-
ter. There was nothing he had more inculcated upon them, than theſe
two things—whence he came, and whither he went ; the Alpha and
Omega of the mystery of godlineſs, (1 Tim. 3. 16.) that the Redeemer,
in his entrance, was God manifeſted in the flesh, and, in his exit, was re-
ceived up into glory. Theſe two great truths are here,.(I.) Contračted,
and put into a few words. Brief ſummaries ef chriſtian doćtrine are of
great uſe to young beginners. The principles of the oracles of God
brought into a little compaſs, in creeds and catechiſms, have, like the
beams of the ſun contračted in a burning-glaſs, conveyed divine light and
heat with a wonderful power. Such we have, Job 28. 28. Fecl. 12. 13.
1 Tim. 1, 15. Tit. 2. 11, 12. 1 John 5, 11. much in a little. (2.)
Compared, and ſet the one over againſt the other. There is an admirable
harmony in divine truths; they both corroborate and illuſtrate one an-
other ; Chriſt’s coming and his going do ſo; Chriſt had commended his
diſciples for believing that he came forth from God, (v. 27.) and from
thence infers the neceſſity and equity of his returning to God again,
which therefore ſhould not ſeem to them either ſtrange or ſad. Note,
30. Now are we ſure |
Chriſt’s Diſcoveries of himſelf.
The due improvement of what we know and own would help us into the
underſtanding of that which ſeems difficult and doubtful. º
If we aſk concerning the Redeemer, whence he came, and whither he
went, we are here told, , e
[1..] That he came forth from the Father, who fanétified and ſealed
him ; and he came into this world, this lower world, this world of man-
kind, among whom by his incarnation he was pleaſed to incorporate him-
ſelf. Here his buſineſs lay, and hither he came to attend it. He left his
home for this ſtrange country; his palace for this cottage; wonderful
condeſcenſion 1 *
[2.] That, when he had done his work on earth, he left the world,
and went back to his Father at his aſcenfien. He was not forced away,
but made it his own ačt and deed to leave the world, to return to it no
more till he comes to put an end to it ; yet ſtill he is ſpiritually preſent
with his church, and will be to the end. º
2. The diſciples’ ſatisfaction in this declaration ; (v. 29, 30.) Lo:
now ſpeakeſ; thou plainly. It ſhould ſeem, this one word of Chriſt did
them more good than all the reſt, though he had ſaid many things likely
enough to faſten upon them. The Spirit, as the wind, blows when and
where, and by what word, he pleaſes; perhaps a word that has been
ſpoken once, yea twice, and not perceived, yet, being often repeated, takes
hold at laſt. - •
Two things they improved in by this ſaying : .
(1.) In knowledge; Lo, now ſpeakeſt thou plainly. When they were
in the dark concerning what he ſaid, they did not ſay, Lo, now ſpeakeſt
thou ol ſturely, as blaming him ; but now that they apprehend his mean-
ing, they give him glory for condeſcending to their capacity, Lo, now
speakest thou plainly, Divine truths are then moſt likely to do good,
when they are ſpoken plainly, 1 Cor. 2.4. Obſerve how they triumphed,
as the mathematician did with his stºnzo, tºgnxx, when he had lit upon a
demonſtration he had long been in queſt of ; I have found it, I have
found it. Note, When Chriſt is pleaſed to ſpeak plainly to our fouls,
and to bring us with open face to behold the glory, we have reaſon to
rejoice in it. . A
(2.) In faith; Now are we ſure. Obſerve,
..[1..] what was the matter of their faith; “We believe that thou
cameſ forth from God.” He had ſaid, (v. 27.) that they did believe
this ; “ Lord,” (ſay they,) “we do believe it, and we have cauſe to be-
lieve it, and we know that we believe it, and have the comfort of it.”
[2.j what was the motive of their faith—his omniſcience. This proved
him a Teacher come from God, and more than a prophet, that he knew
all things, which they were convinced of by this, that he reſolved thoſe.
doubts which were hid in their hearts, and anſwered the ſcruples they had
not confeſſed. Note, Thoſe know Chriſt beſt, that know him by expe-
rience; that can ſay of his power ; It works in me; of his love, He loved
me. And this proves Chriſt not only to have a divine miſſion, but to be
a divine Perſon; that he is a Diſcerner of the thoughts and intents of
the heart, therefore the eſſential, eternal Word, Heb. 4. 12, 13. He has
made all the churches to know that he ſearches the reins and the heart,
Rev. 2. 23. This confirmed the faith of the diſciples here, as it made
the firſt impreſſion upon the woman of Samaria, that Chriſt told her all
things that ever she did, (ch. 4. 29.) and upon Nathanael, that Chriſt ſaw *
him under the fig-tree, ch. 1. 48, 49.
Theſe words, “ and needeſt not that any man ſhould aſk thee,” may
ſpeak either, First, Chriſt’s aptneſs to teach. He prevents us with his
inſtructions, and is communicative of the treaſures of wiſdom and Knowledge
that are hid in him, and needs not to be importuned. Or, Secondly, His
ability to teach ; “ Thou needeſt not, as other teachers, to have the
learnérs' doubts told thee, for thou knoweſt without being told, what
they ſtumble at.” The beſt of teachers can only anſwer what is ſpoken,
but Chriſt can anſwer what is thought, what we are qfraid to ask, as
the diſciples were, Mark 9: 32. Thus he can have compaſſion, Heb.
that they now underſtood him, v. 31, 32.
5. 2:
3. The gentle rebuke Chriſt gave the diſciples for their confidence,
Obſerving how they tri-
umphed in their attainmentº, he ſaid, “Do ye now believe * Do ye now
look upon yourſelves as advanced and confirmed diſciples 120 ye now
think you ſhall make no more blunders : Alas, ye know not your own
weakneſs; ye will very ſhortly be ſcattered every man to his own,” &c.,
Here we have, - - * -
(1.) A queſtion, deſigned to put them upon confideration; Do ye
not believe 2 [1..]. “If now, why not ſooner? Have ye not heard the
ſame things many a time before ?”. They who after many inſtructions.
and invitations are at laſt perſuaded to believe, have reaſon to be aſhamed
ST. JOHN, XVI.
Chriſt's Diſcoveries of himſelf.
that they ſtood it out ſo long. [2.] “If now, why not ever P when
an hour of temptation comes, where will your faith be then * As far as |
there is inconſtancy in our faith, there is cauſe to queſtion the fincerity
of it, and to aſk, “Do we indeed believe º’”
(2.) A predićtion of their fall; that, how confident ſoever they were
now of their own ſtability, in a little time they would all deſert him ;
whieh was fulfilled that very night, when, upon his being ſeized by a
party of the guards, all his diſciples forſook him and fled, Matth. 26. 56,
They were ſcattered, [1..] From one another; they ſhifted every one
for his own ſafety without any care or concern for each other. Troub-
lous times are times of ſcattering to chriſtian ſocieties; in the cloudy and
dark day the flock of Chriſt is diſperſed, Ezek. 34. 12. So Chriſt, as
a ſociety, is not viſible. [2.] Scattered from him ; Te shall leave me
alone. They ſhould have been witneſſes for him upon his trial, ſhould
have miniſtered to him in his ſufferings; if they could have given him no
comfort, they might have done him ſome credit; but they were aſhamed
of his chain, and afraid of ſharing with him in hio ſufferings, and left him
alone. Note, Many a good cauſe, when it is diſtreſſed by its enemies, is
deſerted by its friends. The diſciples had continued with Christ in his
other temptations, and yet turned their back upon him now ; thoſe that
are tried, do not always prove truſty. If we at any time find our friends
unkind to us, let us remember that Chriſt’s were ſo to him. -
When they left him alone, they were ſcattered every man to his own :
not to their own poſſeſſions or habitations, thoſe were in Galilee ; but to
their own friends and acquaintance in Jeruſalem ; every one went his own
way where he fancied he ſhould be moſt ſafe. Every man to ſecure his
own ; himſelf and his own life. Note, Thoſe will not dare to ſuffer for
their religion, that ſeek their own things more than the things of Christ,
and that look upon the things of this world as their ro: £3,2—their own
property, and in which their happineſs is bound up. Now obſerve here,
First, Chriſt knew before that his diſciples would thus deſert him in
the critical moment, and yet he was ſtill tender of them, and in nothing
unkind. We are ready to ſay of ſome, “If we could have foreſeen their
ingratitude, we would not have been ſo prodigal of our favours to them ;”
Chriſt did foreſee theirs, and yet was kind to them. - -
Secondly, He told them of it, to be a rebuke to their exultation in
their preſent attainments; “Do ye now believe P Be not high-minded,
but fear ; for ye will find your faith ſo forely ſhaken as to make it queſ.
tionable whether it be ſincere or no, in a little time.” Note, Even then
when we are taking the comfort of our graces, it is good to be reminded
of our danger from our corruptions. When our faith is ſtrong, our love
flaming, and evidences clear, yet we cannot infer from thence that to-
2norrow shall be as this day. Even then when we have moſt reaſon to
think we ſtand, yet we have reaſon enough to take heed left we fall.
Thirdly, He ſpake of it as a thing very near. The hour was already
come, in a manner, when they would be as ſhy of him as ever they had
been fond of him, . Note, A little time may produce great changes, both
concerning us and in us.
Fourthly, An aſſurance of his own comfort notwithſtanding; Yet I am
ºnot alone, . He would not be thought to complain of their deſerting
him, as if it were any real damage to him ; for in their abſence he ſhould
be ſure of his Father’s preſence, which was instar omnium—every thing;
The Father is with me. We may confider this,
1. As a privilege peculiar to the Lord Jeſus; the Father was ſo with
him in his ſufferings as he never was with any, for ſtill he was in the
Öoſom of the Father. The divine nature did not deſert the human nature,
but ſupported it, and put an invincible comfort and an ineſtimable value
into his ſufferings. The Father had engaged to be with him in his
whole undertaking, (Pſ. , 89. 21, &c.) and to preſerve him ; (Iſa.
49, 8.), this imboldened him, Iſa. 50. 7. Then when he complained of
his Father’s forſaking him, yet he called him My God, and preſently
after, was ſo well aſſured of his favourable preſence with him as to com.
mit his Spirit into his hand. This he had comforted himſelf with all
along ; (ch. 8. 29.), “He that ſent me, is with me, the Father hath not
left me alone,” and eſpecially now at laſt. This aſſiſts our faith in the
acceptableneſs of Chriſt’s ſatisfaction ; no doubt, the Father was well
pleaſed in him, for he went along with him in his undertaking from firſt
to laſt. - *
2. As a privilege common to all believers, by virtue of their union
with Chriſt;... when they are alone, they are not alone, but the Father is ||
(1.) When ſolitude is their choice, when they are alone as
with them.
Iſaac in the field, Nathanael under the fig-tree, Peter upon the houſe-
top, meditating and praying, the Father is with them. They that con-
verſe with God in ſolitude, are never leſs alone than when alone. A ||
*
good God and a good heart are good company at any time. (2.) When
ſolitude is their afflićtion, their enemies lay them alone, and their friends
leave them ſo ; their company, like Job’s, is made deſolate ; yet they are
| not ſo much alone.as they are thought to be, the Father is with them, as
he was with Joſeph in his bonds and with John in his baniſhment. In
their greateſt troubles they are as one whom his Father pities, as one
whom his mother comforts. And while we have God’s favourable pre-
fence with us, we are happy, and ought to be eaſy, though all the world
forſake us. “Non Deo tribuimus juſtum honorem nifi ſolus ipſe nobis
ſufficiat—We do not render due honour to God, unleſs we deem him
alone all-ſufficient.” Calvin.
II. He comforts them with a promiſe of peace in him, by virtue of
his vićtory over the world, whatever troubles they might meet with in
it ; (v. 33.) “Theſe things I have ſpoken, that in me ye might have peace ;
and if ye have it not in me ye will not have it at all, for in the world ye
shall have tribulation ; ye muſt expect no other, and yet may cheer up
yourſelves, for I have overcome the world.” Obſerve,
1. The end Chriſt aimed at in preaching this farewell ſermon to his
diſciples; that in him they might have peace. He did not hereby intend
to give them a full view of that doćtrine which they were ſhortly to be
made maſters of by the pouring out of the Spirit, but only to ſatisfy
them for the preſent, that his departure from them was really for the
beſt. Or, we may take it more generally; Chriſt had ſaid all this to
them, that by enjoying him they might have the beſt enjoyment of them-
ſelves. Note, (1.) It is the will of Chriſt, that his diſciples ſhould have
peace within, whatever their troubles may be without. (2.) Peace in
Chriſt is the only true peace, and in him alone believers have it, for this
Man shall be the peace, Mic. 5. 5. Through him we have peace with
God, and ſo in him we have peace in our own minds. (3.) The word of
Chriſt aims at this, that in him we may have peace. Peace is the fruit of
the lips, of his lips, Iſa. 57. 19.
2. The entertainment they were likely to meet with in the world;
“You ſhall not have outward peace, never expect it ;” though they
were ſent to proclaim peace on earth, and good will toward men, they
muſt expect trouble on earth, and ill will from men. Note, It has been
the lot of Chriſt’s diſciples to have more or leſs tribulation in this world.
Men perſecute them becauſe they are ſo good, and God correóts them
becauſe they are no better. Men deſign to cut them off from the earth,
and God defigns by afflićtion to make them meet for heaven; and ſo be-
tween both they shall have tribulation. - -
3. The encouragement Chriſt gives them with reference hereunto ;
But be of good cheer, 0apails. “Not only be of good comfort, but be of
good courage ; have a good heart on it, all ſhall be well.” Note, In
the midſt of the tribulations of this world it is the duty and intereſt of
Chriſt’s diſciples to be of good cheer, to keep up their delight in God
whatever is prefing, and their hope in God whatever is threatening ; as
ſorrowful indeed, in compliance with the temper of the climate, and yet
always rejoicing, always cheerful, (2 Cor. 6. 10.) even in tribulation,
Rev. 5. 3. - -
4. The ground of that encouragement; I have overcome the world:
Chriſt’s vićtory is a chriſtian's triumph. Chriſt overcame the prince of
this world, diſarmed him, and caſt him out ; and ſtill treads Satan under
out feet. He overcame the children of this world, by the conver fion of
many to the faith and obedience of his goſpel, making them the children
of his kingdom. When he ſends his diſciples to preach the goſpel to all
the world, “Be of good cheer,” ſays he, “I have overcome the world as
far as I have gone, and ſo shall you ; though you have tribulation in the
world, yet you ſhall gain your point, and captivate the world,” Rev.
6. 2. He overcame the wicked of the world, for many a time he put his
enemies to filence, to ſhame; “And be you of good cheer, for the
Spirit will enable you to do ſo too.” He overcame the evil things of the
world by ſubmitting to them.; he endured the croſs, deſpiſing it, and the
ſhame of it; and he overcame the good things of it by being wholly dead
to them ; its honours had no beauty in his eye, its pleaſures no charms.
Never was there ſuch a Conqueror of the world as Chriſt was, and we
ought to be encouraged by it ; (1.) Becauſe Chriſt has overcome the
world before us ; ſo that we may look upon it as a conquered enemy,
that has many a time been baffled. Nay, (2.) He has conquered it for
us, as the Captain of our ſalvation ; we are intereſted in his vićtory; by
his croſs the world is crucifted to us, which ſpeaks it completely con-
quered and put into our poſſeſſion ; all is your’s, even the world. Chriſt
having overcome the world, believers have nothing to do but to purſue
their vićtory, and divide the ſpoil; and this we do by faith, I John 5. 4.
“We are more than conquerors through him that loved us. -
CHAP, XVII.
This chapter is a prayer, it is the Lord's prayer, the Lord Chriſ?'s prayer. |
There was one Lord’s prayer, which he taught us to pray, and did not
pray himſelf, for he needed not to pray for the forgiveneſs offin ; but this
was properly and peculiarly his, and ſuited him only as Mediator, and
is a ſample of his intereºffon, and yet is of uſe to us both for inſtruction
and encouragement in prayer. Obſerve, 1. The circumſtances of the
prayer, v. 1. II. The prayer itſelf: 1. He prays for himſelf, v. 1..5.
2. He prays for thoſe that are his. And there ſee, (1.) The general pleas
with which he introduces his petitions for them, v. 6..10. (2.) The parti-
cular petitions he puts up for them, [1] That they might be kept, v. 11...
16. . [2] That they might be ſanctified, v. 17.19. [3.] That they
might be united, v. 11. and v. 20.23. [4.] That they might be glori-
Jied, v. 24.26. -
1. Thºs. words fpake Jeſus, and lifted up his eyes to
Tº heaven, and ſaid, Father, the hour is come; glo-
rify thy Son, that thy Son alſo may glorify thee. 2. As
thou haſt given him power over all fleſh, that he ſhould
give eternal life to as many as thou haſt given him. 3.
And this is life eternal, that they might know thee the only
true God, and Jeſus Chriſt, whom thou haſt ſent. 4. I
have glorified thee on earth : I have finiſhed the work
which thou gaveſt me to do.
#. with thee before the world was.
Here we have,
I. The circumſtance of this prayer, v. 1. Many a ſolemn prayer
Chriſt made in the days of his fleſh ; (ſometimes he continued all night
in prayer ;) but none of his prayers are recorded ſo fully as this. Öb-
ſerve,
words, had given the foregoing farewell to his diſciples, he prayed this
prayer in their hearing ; ſo that,
(1.) It was a prayer after ſermon ; when he had ſpoken from God to
them, he turned to ſpeak to God for them. Note, Thoſe we preach to
we muſt pray for. He that was to propheſy upon the dry bones, was
alſo to pray, Come, O breath, and breathe upon them. And the word
preached ſhould be prayed over, for God gives the increaſe. -
(2.) It was a prayer after ſacrament; after Chriſt and his diſciples
had eaten the paſſover and the Lord's ſupper together, and he had
given them a fuitable exhortation, he cloſed the ſolemnity with this
Prayer ; that God would preſerve the good impreſfions of the ordinance
upon them. -
(3.) It was a family-prayer. Chriſt's diſciples were his family, and
to ſet a good example before maſters of families, he not only, as a
Son of Abraham, taught his houſehold, (Gen. 18. 19.) but as a Son of
David, blºſſed his houſehold, (2 Sam. 6. 20.) prayed for them and with
them.
(4.) It was a parting prayer; when we and our friends are parting,
it is good to part with prayer, A&is 20. 36. Chriſt was parting by
death, and that parting ſhould be ſanétified and ſweetened by prayer.
Dying Jacob bleſſed the twelve patriarchs, dying Moſes, the twelve
tribes, and ſo here, dying Jeſus, the twelve apoſtles. -
(5.) It was a prayer that was a preface to his ſacrifice which he was
now about to offer on earth, ſpecifying the favours and bleſfings de-
figned to be purchaſed by the merit of his death for thoſe that were
his ; like a deed leading the uſes of a fine, and directing to what in-
*ents and purpoſes it ſhall be levied. Chriſt prayed then as a prieſt
: offering ſacrifice, in the virtue of which all prayers were to be
Iºla C16's -
(6.) It was a prayer that was a ſpecimen of his interceſſion, which
he ever lives to make for us within the veil. Not that in his exalted
itate he addreſſes himſelf to his Father by way of humble petition, as |
when he was on earth. No, his interceſſion in heaven is a preſenting of
his merit to his Father, with a ſuing out of the benefit of it for all his ||
choſen ones. -
2. The outward expreſſion of fervent defire which he uſed in this
t 5. And now, O Father,
lorify thou me with thine own ſelf, with the glory which his own to ſolicit, a great cauſe, on the ſucceſs of which depended all his
| honour as Mediator; and this he was to ſolicit in the ſame method that
| is preſcribed to us, by prayers and ſupplications, (Heb. 5, 7.) fo that he
knows the heart of a petitioner, (Exod. 23. 9.) he knows the way.
1. The time when he prayed this prayer; when he had ſpoken thºſe
ST, JOHN, XVII.
|
Chriſt's interceſſory Prayer.
prayer; he lifted up his eyes to heaven, as before, (ch, 11. 41.) not
that Chriſt needed thus to engage his own attention, but he was pleaſed
thus to ſančify this geſture to thoſe that uſe it, and juſtify it againſt thoſe
that ridicule it. It is fignificant of the lifting up of the ſoul to God in
prayer, Pſ. 25.1. Surſum corda, was anciently uſed as a call to prayer,
Up with your hearts, up to heaven ; thither muſt we direct our deſires
in prayer, and thence we muſt expe&t to receive the good things we
ray for, - -
#. The firſt part of the prayer itſelf, in which Chriſt prays for him.
ſelf. Obſerve here, gº * g -
1. He prays to God as a Father; He lifted up his eyes, and ſaid, Fa-
ther. Note, As prayer is to be made to God only, ſo it is our duty in
prayer to eye him as a Father, and to call him our Father. All that
have the Spirit of adoption, are taught to cry Abba, Father, Rom. 8.
15. Gal. 4.6. If God be our Father, we have liberty of acceſs to

| him, ground of confidence in him, and great expectations from him.
| Chriſt calls him here, holy Father, (v. 11.) and righteous Father, v, 25.
For it will be of great uſe to us in prayer, both for our direction and en-
couragement, to call God as we hope to find him:
2. He prayed for himſelf firſt though Chriſt, as God, was prayed
to, Chriſt, as man, prayed; thus it became him to Jülfil all righteouſneſs.
It was ſaid to him, as it is ſaid to us, Aſk, and I will give thee, Pſ. 2. 8.
What he had purchaſed he muſt aſk for ; and ſhall we expect to have
what we never merited, but have a thouſand times forfeited, unleſs we
pray for it? This puts an honour upon prayer, that it was the meſſen-
|ger Chriſt ſent on his errands, the way in which even he correſponded
| with Heaven.
attended them.
It likewiſe gives great encouragement to praying people,
and cauſe to hope that even the prayer of the destitute, ſhall not be
deſpiſed; time was, when he that is Advocate for us, had a cauſe of
Now obſerve,
(1.) Chriſt began with prayer for himſelf, and afterward prayed for
his diſciples; this charity muſt begin at home, though it muſt not end
there. We muſt love and pray for our neighbour as ourſelves, and there-
fore muſt in a right manner love and pray for ourſelves firſt. . .
(2.) He was much ſhorter in his prayer for himſelf than in his prayer
for his diſciples. Our prayers for the church muſt not be crowded into
a corner of our prayers; in making ſupplication for all ſaints, we have
room enough to enlarge, and ſhould not ſtraiten ourſelves. e !.
Now here are two petitions which Chriſt puts up for himſelf, and
they two are one—that he might be glorified. But this one petition,
Glorify thou me, is twice put up, becauſe it has a double reference.
[1..] To the proſecution of his undertaking further; Glorify me, that
I may glorify thee, in doing what is agreed upon to be yet done, v. 1.3.
And, [2.] To the performance of his undertaking hitherto ; “Glorify
me, for I have glorifted thee. I have done my part, and now, Lord, do
thine,” v. 4, 5. e ... * .
[1] Chriſt here prays to be glorifted, in order to his glorifying God;
(v. 1.) Glorify thy Son according to thy promiſe, that thy Son may glo-
riſ, thee, according to his undertaking. Here obſerve, , , , , -
First, What he prays for—that he might be glorified in this world ;
“The hour is come when all the powers of darkneſs will continue to vi-
lify thy Son; now, Father, glorify him.” The Father glorifted the Son
upon earth, 1. Even in his ſufferings, by the figns and wonders which
When they that came to take him, were thunder-ſtruck
with a word, when Judas confeſſed him innocent, and ſealed that con-
feſſion with his own guilty blood, when the judge’s wife aſleep, and the
judge himſelf awake, pronounced him righteous, when the fun was dark-
ened, and the veil of the temple rent, then the Father not only juſtified,
but glorified the Son. Nay, 2. Even by his ſufferings; when he was
crucified, he was magnified, he was glorified, ch. 13. 31. It was in his
croſs that he conquered Satan and death; his thorns were a crown, and
Pilate in the inſcription over his head wrought more than he thought.
But, 3. Much more after his ſufferings; the Father glorified the Son
when he raiſed him from the dead, ſhewed him openly to choſen witneſſes,
and poured out the Spirit to ſupport and plead his cauſe, and ſet up his
kingdom among men, then he glorifted him. This he here prays for,
and infiſts upon. - -
Secondly, What he pleads to enforce this requeſt.
1. He pleads relation ; Glorify thy Son ; thy Son as God, as Media-
|
tor. It is in confideration of this, that the heathen are given him for his
Chriſt's interceſſory Prayer.
wheritance, for thes art my son, Pt. 2, 7, 8, The Devil had tempted
him to renounce his ſonſhip with an offer of the kingdoms of this worlá;
but he rejećted it with diſdain, and depended upon his Father for his pre.
ferment, and here applies himſelf to him for it.
ſons; if ſanétified, them glorified; Father, glorify thy Son. -
2. He pleads the time; The hour is come ; the ſeaſon perfixed to an
hour. The hour of Chriſt’s paſſion was determined in the counſel of
God. He had eften ſaid his hour was not yet come; but now it was |
come, and he knew it. Man knows not his time, (Eccl. 9. 12.) but the
Son of man did. He calls it this hour, (ch. 12. 27.) and here the hour;
compare Mark 14. 35. ch. 16. 21. For, the hour of the Redeemer’s
death, which was alſo the hour of the Redeemer’s birth, was the moſt
fignal and remarkable hour, and, without doubt, the moſt critical, that
ever was fince the clock of time was firſt ſet a going. Never was there
fuch an hour as that, nor did ever any hour challenge ſuch expectations
of it before, nor ſuch refle&tions upon it after.
(4.) “The hour is come in the midſt of which I need to be owned.”
Now is the hour when this grand affair is come to a crifis; after many a
ſkirmiſh the deciſive battle between heaven and hell is now to be fought,
and that cauſe in which God’s honour and man’s happineſs are together
embarked, muſt now be either won or loſt for ever. The two champions
David and Goliath, Michael and the dragon, are now entering the liſts;
the trumpet ſounds for an engagement that will be irretrievably fatal
either to the one or to the other ; “Now glorify thy Son, now give him
vićtory over principalities and powers, now let the bruiſing of his heel be
the breaking of the ſerpent’s head, now let thy Son be ſo upheld as not to
fail or be diſcouraged. When Joſhua went forth conquering and to con-
quer, it is ſaid, The Lord magnifted Joshua; ſo he glorified his Son, when
he made the croſs his triumphant chariot.
(2.) “The hour is come, in the cloſe of which I expe&t to be crowned;
the hour is come, when I am to be glorifted, and ſet at thy right hand.”
Betwixt him and that glory there intervened a bloody ſcene of ſuffering;
but, being ſhort, he ſpeaks as if he made little of it; The hour is come,
#hat I must be glorified; and did not expect it till then. Good chriſtians
in a trying hour, particularly a dying hour, may thus plead ; “ Now the
hour is come, ſtand by me, appear for me, now or never ; now the earthly
tabernacle is to be diffolved, the hour is come, that I ſhould be glorified,”
. 2 Cor. 5. l. . . . - . -
3. He pleads the Father's own intereſt and concern herein—that thy
Son may glorify thee; for he had conſecrated his whole undertaking to his
Father’s honour ; he deſired to be carried triumphantly through his ſuffer.
ings to his glory, that he might glorify the Father two ways. (1.) By the
death of the croſs, which he was now to ſuffer. Father, glorify thy name,
expreſſed the great intention of his ſufferings, which was to retrieve his
Father's injured honour among men, and, by his ſatisfaction, to come up
to the glory of God, which man by his fin, came short of; “ Father, own
me in my ſufferings, that I may honour thee by them.” (2.) By the
doćtrine of the croſs, which was now ſhortly to be publiſhed to the world,
by which God’s kingdom was to be re-eſtabliſhed among men. He prays
that his Father would ſo grace his ſufferings, and crown them, as not
only to take off the offence of the croſs, but to make it “to them that are
ſaved the wiſdom of God, and the power of God.” If God had not
glorified Christ crucifted, by raiſing him from the dead, his whole under-
taking had been cruſhed ; therefore glorify me, that I may glorify thee.
Now hereby he hath taught us, [1..] What to eye and aim at in our
prayers, in all our deſigns and defires—and that is, the honour of God.
It being our chief end to glorify God, other things muſt be ſought and
attended to in ſubordination and ſubſerviency to the Lord ; “ Do this
and the other for thy ſervant, that thy ſervant may glorify thee. Give
me health, that I may glorify thee with my body; ſucceſs, that I may
glorify thee with my eſtate,” &c. Hallowed be thy name, muſt be our
firſt petition, which muſt fix our end in all our other petitions, 1 Pet. 4.
11. [2.] He hath taught us what to expect and hope for. If we fin-
cerely ſet ourſelves to glorify our Father, he will not be wanting to do
that for us which is requiſite to put us into a capacity of glorifying him,
to give us the grace he knows ſufficient, and the opportunity he ſees
convenient. But if we ſecretly honour ourſelves more than him, it is
Note, They that have |
received the adoptioń of ſons, may in faith pray for the inheritance of
juſt with him to leave us in the hand of our own counſels, and then, in-
{tead of honouring ourſelves, we ſhall ſhame ourſelves.
, 4. He pleads his commiſſion; (v. 2, 3.), he defires to glorify his Fa-
ther, in conformity to, and in purſuance of, the commiſfion given him ;
“Glorify thy Son, as thou haſ given him power ; glorify him in the
execution of the powers thou haſt given him ;” ſo it is connected with the
Vol. IV. No. 90.
petition ; or, “that thy Son hay glorify thee ticcording tô the power
given him;” ſo it is conneéted with the phea. Now ſee here the power,
of the Mediator: f
(1.) The original of his power; Thou hast given him power; he has
it from God, to whom power belongs. Mań in his fallen ſtate, àuſtifi
order to his recovery, be taken under a new model of government, which
| could not be erected but by a ſpecial commiſſion under the broad ſeal
of Heaven, direéted to the Undertaker of that gloriáis work, aid cón-
ſtituting him ſole Arbitratór of the grand difference that was, and ſolé
Guarantee of the grand alliance that was to be, between God and man;
ſo, as to this office, he received his power, which was to be executéd in
a way diſtinét from his power and government as Creator. Note, Thé
church’s King is no uſurper, as the prince of this world is; Chriſt’s right
to rule is inconteſtable.
(2.) The extent of his power. He has power over all flesh. . .
[1..] Over all mankind. He has power in and over the world of ſpi-
rits, the powers of the upper and unſeen world are ſubjećt to him ;
(I Pet. 3, 22.) but, being now meditating between God and man, he
here pleads his power over all flesh. They were men whom he was to
ſubdue and ſave, out of that race he had a remnant given him, and there-
fore all that rank of beings was put under his feet.
[2.] Over mankind, confidered as corrupt and fallen, for ſo he is
called flesh, Gen. 6. 3. If he had not in this ſenſe been flesh, he had
not needed a Redeemer. Over this finful race the Lord Jeſus has all
power; and all judgment, concerning them, is committed to him ; power
to bind or looſe, acquit or condeñn ; power on earth to forgive ſºns, or
not. Chriſt, as Mediator, has the government of the whole world put
into his hand, he is King of nations, has power even over thoſe “that
know him not, nor obey his goſpel;” whom he does not rule, he over-
rules, Pſ. 22. 28.—72. 8. Matth. 28. 18. ch. 3. 35. - -
(3.) The grand intention and defign Öf this power; “that he ſhould
give eternal life to as many as thou haſt given him.” Here is the myſtery
of our ſalvation laid open. & -
[1..] Here is the Father making over the elect to the Redeemer, and
giving them to him as his charge and truſt, as the crown and recompenſe
of his undertaking. He has a ſovereign power over all the fallen race,
but a peculiar intereſt in the choſen remnant ; “all things were put under
his feet, but they were delivered into his hand.” . •
[2.] Here is the Son undertaking to ſecure the happineſs of thoſe
that were given him, that he ſhould give eternal life to them. See how
great the authority of the Redeemer is . He has lives and crowns to give,
eternal lives that never die, immortal crowns that never fade. Now con-
fider how great the Lord Jeſus is, who has ſuch preferments in his gift ;
and how gracious he is in giving eternal life to thoſe whom he undertakes
to ſave. Firſt, He ſanétifies them in this world, gives them the ſpiritual
life, which is eternal life in the bud and embryo, ch. 4. 14. Grace in
the ſoul, is heaven in that ſoul. Secondly, He will glorify them in the
other world ; their happineſs ſhall be completed in the viſion and fruition
of God. This only is mentioned, becauſe it ſuppoſes all the other parts
of his undertaking, teaching them, ſatisfying for them, ſanétifying them,
and preparing them for that eternal life , and indeed, all the other were
in order to this ; we are “called to his kingdom and glory, and be-
gotten to the inheritance ;” what is laſt in execution was firſt in intention,
and that is eternal life. - -
[3.] Here is the ſubſerviency of the Redeemer’s univerſal dominion
to this. “He has power over all fleſh, on purpoſe that he might give eter-
nal life to the ſelect number.” Note, Chriſt’s dominion over the children
of men, is in order to the ſalvation of the children of God. All things are
jor their ſakes, 2 Cor. 4, 15. All Chriſt’s laws, ordinances, and pro-
miſes, which are given to all, are defigned effectually to convey “ſpi-
ritual life, and ſecure eternal life; to all that were given to Chriſt; he is
Head over all things to the church.” The adminiſtration of the king-
doms of providence and grace are put into the ſame hand, that all things
may be made to concur for good to the called.
(4.) Here is a further explication of this grand deſign ; (v. 3.) “This
is life eternal, which I am impowered and have undertaken to give ; this
is the nature of it, and this the way leading to it, to know thee the only
true God, and all the diſcoveries and principles of natural religion, and
Jeſús Christ whom thou hast ſent, as Mediator, and the doćtrines and laws
of that holy religion, which he inſtituted for the recovery of man out of
his lapſed ſtate.” Here is, *. g -
[1..] The great end which the chriſtian religion ſets before us, and
that is, eternal life, the happineſs of an immortal ſoul in the viſion and
fruition of an eternal God. This he was to reveal to all, and ſecure to
8 IQ

ST, JOHN, XVII.
all, that were given him. By the “goſpel life and immortality are
brought to light, are brought to Kand,” a life which tranſcends this as
much in excellency as it does in duration. -
[2.] The ſure way of attaining this bleſſed end, which is, by the right
knowledge of “God and Jeſus Chriſt; This is life eternal, to know
thee 5’’ which may be taken two ways. First, Life eternal lies in the
knowledge of God and Jeſus Christ ; the preſent principle of this life is
the believing knowledge of God and Chriſt; the future perfeótion of
that life will be the intuitive knowledge of God and Chriſt : they that
are brought into union with Chriſt, and live a life of communion with
God in Chriſt, know, in ſome meaſure, by experience, what eternal life
is, and will ſay, “If this be heaven, heaven is ſweet.” See Pſ. 17. 15.
Secondly, The knowledge of God and Chriſt leads to life eternal ; this is
the way in which Chriſt gives “eternal life, by the knowledge of him
that has called us ; (2 Pet. 1. 3.) and this is the way in which we come
to receive 1t. -
The chriſtian religion ſhews the way to heaven,
1. By directing us to God, as the Author and Felicity of our being ;
for Chriſt died to bring us to God, to know him as our Creator, and to
love him, obey him, ſubmit to him, and truſt in him, as our Owner,
Ruler, and Benefactor, to devote ourſelves to him as our ſovereign Lord,
depend upon him as our chief Good, and direct all to his praiſe as our
higheſt End; this is life eternal, God is here called the only true God,
to diſtinguiſh him from the falſe gods of the heathen, which were coun-
terfeits and pretenders, not from the perſon of the Son, of whom it is
expreſsly ſaid, that he is the true God and eternal life, (1 John 5. 20.)
and who in this text is propoſed as the Objećt of the ſame religious re-
gard with the Father. It is certain, “there is but one only living and
true God,” and the God we adore is he. He is the true God, and not a
mere name or notion ; the only true God; and all that ever ſet up as
rivals with him, are vanity and a lie; the ſervice of him is the only true
religion. -
2. By direéting us “ to Jeſus Chriſt, as the Mediator between God
and man; Jeſus Chriſt, whom thou haſt ſent.” If man had continued
innocent, the knowledge of the only true God would have been life eternal
to him ; but now that he is fallen, there muſt be ſomething more ; now
that we are under guilt, to know God, is to know him as a righteous Judge,
whoſe curſe we are under; and nothing is more killing than to know
this ; we are therefore concerned to know Chriſt as our Redeemer, by
whom alone we can now have acceſs to God; it is life eternal to believe
in Chriſt ; and this he has undertaken to give to as many as were given
him. See ch. 6. 39, 40. They that are acquainted with God and Chriſt,
are already in the ſuburbs of life eternal. -
[2.] Chriſt here prays to be glorified, in confideration of his having
glorified the Father hitherto, v. 4, 5.
tition, was, Glorify me in this world; the meaning of the latter, is,
Glorify me in the other world. “I have glorified thee on the earth, and
now glorify thou me.” Obſerve here, -
Firſt, With what comfort Chriſt refle&ts on the life he had lived on
earth; “I have glorified thee, and finiſhed my work;” it is as good as
finiſhed. He does not complain of the poverty and diſgrace he had lived
in, what a weary life he had upon earth, as ever any man of ſorrows had ;
he overlooks this, and pleaſes himſelf in reviewing the ſervice he had
done his Father, and the progreſs he had made in his undertaking. This
is here recorded,
1. For the honour of Chriſt, that his life upon earth did in all reſpects
fully anſwer the end of his coming into the world. Note, (1.) Our
Lord Jeſus had work given him to do by him that ſent him ; he came
not into the world to live at eaſe, but to go “about doing good, and to
fulfil all righteouſneſs.” His Father gave him his work, his work in the
vineyard; both appointed him to it, and aſſiſted him in it., (2) “The
work that was given him to do, he finiſhed.” Though he had not, as
yet, gone through the laſt part of his undertaking, yet he was ſo near
being made perfect through ſufferings, that he might ſay, I have finished
it; it was as good as done, he was giving it its finiſhing ſtroke, irºsivaz
—I have finished. The word ſignifies his performing every part of his
undertaking in the moſt complete and perfect manner. (3.) Herein he
glorified his Father; he pleaſed him, he praiſed him ; it is the glory of
God that his work is perfect, and the ſame is the glory of the Redeemer;
what he is the Author of, he will be the Finiſher of. It was a flrange
way for the Son to glorify the Father, by abafing himſelf, (that looked
more likely to diſparage him,) yet it was contrived that ſo he ſhould glo-
rify him ; “I have glorified thee on the earth, in ſuch a way as men on
earth could bear the manifeſtation of thy glory.”
| muſt each of us do all the good we can in this world.
The meaning of the former pe-
Chriſt's interceſſory Prayer.
2. It is recorded for example to all, that we may follow his example.
(1.) We muſt make it our buſineſs to do the work God has appointed
us to do, according to our capacity and the ſphere of our ačtivity ; we
(2.) We muſt
aim at the glory of God in all. We muſt glorify him on the earth, which
he has given unto the children of men, demanding only this quit-rent; on
the earth, where we are in a ſtate of probation and preparation for eter-
nity. (3.) We muſt perſevere herein to the end of our days; we muſt
not fit down till we have finiſhed our work, and accomplished, as a hire-
ling, our day, r - -
3. It is recorded for encouragement to all thoſe that reſt upon him.
If he have “finiſhed the work that was given him to do,” then he is a
complete Saviour, and did not do his work by the halves. And he that
finiſhed his work for us, will finiſh it in us to the day of Christ. -
Secondly, See with what confidence he expects the joy ſet before him ;
(v. 5.) Wow, O Father, glorify thou me. . It is what he depends upon,
and cannot be denied him. 4.
1. See here what he prayed for ; Glorify thou me, as before, v. 1.
All repetitions in prayer are not to be counted vain repetitions; Chriſt
prayed, ſaying the ſame words, (Matth. 26. 44.) and yet prayed more
earnestly. What his Father had promiſed him, and he was aſſured of,
yet he muſt pray for ; promiſes are not defigned to ſuperſede prayers, but
to be the guide of our defires and the ground of our hopes. Chriſt’s
being glorified, includes all the honours, powers, and joys, of his exalted
ſtate. See how it is deſcribed.
(1.) It is a glory with God; not only, “ Glorify my name on earth,
but, Glorify me with thine own ſelf.” It was paradiſe, it was heaven,
to be with his Father, as Prov. 8. 30. Dan. 7. 13. Heb. 8, 1. Note;
The brighteſt glories of the exalted Redeemer were to be diſplayed
within the veil, where the Father manifeſts his glory. The praiſes of the
| upper world are offered up to him that ſits upon the throne and to the
Lamb in conjunétion; (Rev. 5, 13.) and the prayers of the lower world
draw out grace and peace from God our Father and our Lord Jeſus
Christ in conjunction ; and thus the Father has glorified him with himſelf.
(2.) It is “ the glory he had with God before the world was.” By
this it appears, [1..] That Jeſus Chriſt, as God, had a being “before
the world was, co-eternal with the Father;” our religion acquaints us
with one that “ was before all things, and by whom all things confiſt.”
[2.] That his glory with the Father is from everlaſting, as well as his
exiſtence with the Father ; for “he was from eternity the Brightneſs of
his Father’s glory,” Heb. 1. 3. . As God’s making the world only de-
clared his glory, but made no real additions to it ; , ſo Chriſt undertook
the work of redemption, not becauſe he needed glory, for he had a glory
with the Father before the world, but becauſe we needed glory. T8..]
That Jeſus Chriſt in his ſtate of humiliation diveſted himſelf of this glory,
and drew a veil over it; though he was ſtill God, yet he was God mani-
Jested in the flesh, not in his glory. He laid down this glory for a time,
as a pawn or pledge that he would go through with his undertaking, ac-
cording to the appointment of his Father. [4, J That in his exalted
ſtate he reſumed this glory, and clad himſelf again with his former robes
of light. Having performed his undertaking, he did, as it were, repoſ.
cere pignus—take up his pawn, by this demand, Glorify thou me. He
prays that even his human nature might be advanced to the higheſt ho-
nour it was capable of, his body a glorious body; and that the glory of
the Godhead might now be manifeſted in the perſon of the Mediator,
Emmanuel, God-man. He does not pray to be glorified with the princes
and great men of the earth : no ; he that knew both worlds, and might
chooſe which he would have his preferment in, choſe it in the glory of
the other world, as far exceeding all the glory of this. He had deſpiſed
“ the kingdoms of this world and the glory of them,” when Satan
offered them to him, and therefore might the more boldly claim the glo-
ries of the other world. Let the ſame mind be in us. “Lord, give the
glories of this world to whom thou wilt give them, but let me have my.
portion of glory in the world to come. It is no matter, though I be
vilified with men; but, Father, glorify thou me with thine own ſelf.”
2. See here what he pleaded ; I have glorified thee; and now, in con-
fideration thereof, glorify thou me. For,
(1.) There was an equity in it, and an admirable becomingneſs, “ that
if God were glorified in him, he ſhould glorify him in himſelf,” as he
had obſerved, ch. 13. 32. Such an infinite value there was in what
Chriſt did to glorify his Father, that he properly merited all the glories
of his exalted ſtate. If the Father were a Gainer in his glory by the
| Son’s humiliation, it was fit the Son ſhould be no loſer by it, at long run,
in his glory. - -
ST. JOHN, XVII.
Chriſt’s interceſſory Prayer.
(2.) It was according to the covenant between them, that if the Son
would “ make his ſoul an offering for fin, he should divide the ſpoil with
the flrong,” (Iſa. 53, 10, 12.) and the kingdom should be his ; and this
he had an eye to, and depended upon, in his ſufferings ; it was “ for the
joy ſet before him, that he endured the croſs :” and now in his exalted
ſtate, he ſtill expe&ts the completing of his exaltation, becauſe he perfected |
his undertaking, Heb. 10, 13. -
(3.) It was the moſt proper evidence of his Father's accepting and
approving the work he had finished. By the glorifying of Chriſt we are |
ſatisfied that God was ſatisfied, and therein a real demonſtration was
given that his Father was well pleaſed in him as his beloved Son.
(4.) Thus we muſt be taught that thoſe, and only, thoſe, who glorify
God on earth, and perſevere in the work God hath given them to do, ſhall
be glorified with the Father, when they muſt be no more in this world.
Not that we can merit that glory, as Chriſt did, but our glorifying God
is required as an evidence of our intereſt in Chriſt, through whom eternal
life is God’s free gift.
6, I have manifeſted thy name unto the men which
thou gaveſt me out of the world; thine they were, and
thou gaveft them me ; and they have kept thy word. 7.
Now they have known that all things whatſoever thou
haft given me are of thee. 8. For I have given unto them
the words which thou gaveſt me; and they have received
them, and have known ſurely that I came out from thee,
and they have believed that thou didſt ſend me. 9. I
pray for them : I pray not for the world, but for them
which thou haſt given me ; for they are thine. 10. And
all mine are thine, and thine are mine; and I am glorified
in them. - -
Chriſt, having prayed for himſelf, comes next to pray for thoſe that
are his, and he knew them by name, though he did not here name them.
Now obſerve here, *
I. Whom he did not pray for ; (v. 9.) I pray not for the world.
Note, There is a world of people that Jeſus Chriſt did not pray for. It
is not meant of the world of mankind in general, (he prays for that here,
(v. 21.) “That the world may believe that thou haſt ſent me,”) nor is
it meant of the Gentiles, in diſtinčtion from the Jews; but the world is
here oppoſed to the elect, who are given to Chriſt out of the world. Take
the world for a heap of unwinnowed corn in the floor, and God loves it,
Chriſt prays for it, and dies for it, “for a bleſfing is in it; but the Lord
perfeótly knowing them that are his,” he eyes particularly them that were
given him out of the world, extraćts them ; and then take the world for
the remaining heap of rejećted, worthleſs chaff, and Chriſt neither prays
for it, nor dies for it, but abandons it, and the wind drives it away. Theſe
are called the world, becauſe they are governed by the ſpirit of this
world, and have their portion in it ; for theſe Chriſt does not pray; not
but that there are ſome things which he intercedes with God for on their
behalf as the dreſſer for the reprieve of the barren tree ; but he does not
pray for them in this prayer, they have no part or lot in the bleſfings here
prayed for. He does not ſay, I pray against the world, as Elias made
interceffion againſt Iſrael; but, I pray not for them, I paſs them by, and
leave them to themſelves; they “are not written in the Lamb’s book of
life, and therefore not in the breaſt-plate of the great High-prieſt.”
And miſerable is the condition of ſuch, as it was of thoſe whom the pro-
phet was forbidden to pray for, and more ſo, Jer. 7, 16. We that know
not who are choſen, and who are paſſed by, muſt pray for all men, 1 Tim.
2, 1, 4. While there is life, there is hope, and room for prayer. See
1 Sam. 12. 23. -
II. Whom he did pray for ; not for angels, but for the children of
men. 1. He prays for thoſe that were given him, meaning primarily the
diſciples that had attended him in the regeneration ; but it is doubtleſs
to be extended further, to all who come under the fame chara&ter, who
receive and believe the words of Chriſt, v. 6, 8, 2. He prays for all that
ſhould believe on him; (v. 20.) and it is not only the petitions that follow,
but thoſe alſo which went before, that muſt be conſtrued to extend to
all believers, in every place, and every age ; for he has a concern for
them all, and calls things that are not as though they were.
III. What encouragement he had to pray for them, and what the ge-
neral pleas with which he introduces his petitions for them, and recom-
mends them to his Father’s favour; they are five.
1. The charge he had received concerning them ; Thine they were,
and thou gavest them me; (v. 6.) and again, (v. 9.) Them which thou
hast given me. “Father, thoſe I am now praying for, are ſuch as thou
haſt intruſted me with, and what I have to ſay for them is in purſuance of
the charge I have received concerning them.” Now, t =
(1.) This is meant primarily of the diſciples that then were, who were
given to Chriſt as his pupils to be educated by him while he was on
earth, and his agents to be employed for him when he went to heaven.
They were given him to be the learners of his doćtrine, the witneſſes of
his life and miracles, and the monuments of his grace and favour, in order
to their being the publiſhers of his goſpel, and the planters of his church,
When they left all to follow him, this was the ſecret ſpring of that ſtrange
reſolution ; they were given to him, elſe they had not given themſelves to
him. Note, The apoſtleſhip and miniſtry, which are Chriſt’s gift to the
church, were firſt the Father’s gift to Jeſus Chriſt. As under the law
the Levites were given to Aaron, (Numb. 3. 9.) to him (the great
High-Priest of our profession) the Father gave the apoſtles firſt, and mi-
niſters in every age, “to keep his charge, and the charge of the whole
congregation, and to do the ſervice of the tabernacle.” See Eph. 4.
8, 11. Pſ, 68. 18. Chriſt “received this gift for men, that he might
give it to men.” . As this puts a great honour upon the miniſtry of the
goſpel, and magnifies that office, which is ſo much vilified; ſo it lays a
mighty obligation upon the miniſters of the goſpel to devote themſelves
entirely to Chriſt’s ſervice, as being given to him. r
(2.) But it is deſigned to extend to all the elect, for they are elſewhere
*
ſaid to be given to Christ, (ch. 6. 37, 39.) and he often laid a ſtreſs upon
this, that thoſe he was to ſave were given to him as his charge; to his
care they were committed, from his hand they were expected, and con-
cerning them he received commandments. He here ſhews, -
[1..] That the Father had authority to give them; Thine they were.
He did not give that which was none of his own, but covenanted, that
he had a good title. The elect that the Father gave to Chriſt, were his
own three ways : First, They were creatures, and their lives and beings
were derived from him. When they were given to Chriſt to be “veſſels
of honour, they were in his hand, as clay in the hand of the potter,” to
be diſpoſed of as God’s wiſdom ſaw moſt for God’s glory. Secondly,
They were criminals, and their lives and beings were forfeited to him.
It was a remnant of fallen mankind that was given to Chriſt to be re-
deemed, that might have been made ſacrifices to justice then when they
were pitched upon to be the monuments of mercy; might juſtly have been
delivered to the tormentors when they were delivered to the Saviour.
Thirdly, They were choſen, and their lives and beings were defigned, for
him ; they were ſet apart from God, and were configned to Chriſt as his
Agent. This he infiſts upon again, (v. 7.) “All things whatſoever
thou haſt given me, are of thee;” which, though it may take in all that
appertained to his office as Mediator, yet ſeems eſpecially to be meant of
thoſe that were given him ; “They are of thee, their being is of thee as
the God of nature, their well being is of thee as the God of grace; they
are all of thee, and therefore, Father, I bring them all to thee, that they
may be all for thee.”
[2.] That he did accordingly give them to the Son; Thou gavest
them me, as ſheep to the ſhepherd, to be kept; a patient to the phyſician;
to be cured ; children to a tutor, to be educated ; thus he will deliver
up his charge; (Heb. 2. 13.) The children thou hast given me. They
were delivered to Chriſt, First, That the eleētion of grace might not be .
fruſtrated, that not one, no not of the little ones, might perish. . That
great concern muſt be lodged in ſome one good hand, able to give ſuf-
ficient fecurity, “that the purpoſe of God according to election might
ſtand.” Secondly, That the undertaking of Chriſt might not be fruit-
leſs; they were given to him as his ſeed, in whom he ſhould “ſee of the
travail of his ſoul and be ſatisfied,” (Iſa. 53. 10, 11.) and might not
“ſpend his ſtrength, and ſhed his blood, for nought, and in vain,” Iſa.
49. 4. We may plead, as Chriſt does, “Lord, keep my graces, keep
my comforts, for thine they were, and thou gavest them me.” -
2. The care he had taken of them to teach them ; (v. 6.) “I have
manifeſted thy name to them. I have given unto them the words which
thou gaveſt me,” v. 8. Obſerve here, -
(1.) The great deſign of Chriſt’s doćtrine, which was, to manifest
God’s name, to declare him, (ch. 1. 18.) to inſtrućt the ignorant, and
rečtify the miſtakes of a dark and fooliſh world concerning God, that he
might be better loved and worſhipped. - gº • ' -
(2.) His faithful diſcharge of this undertaking : I have done it. His
fidelity appears, [1..] In the truth of his doćtrine. It agreed exačtly
with the inſtructions he received from his Father, He gave not only the
\
things, but the very words, that were given him. . . Miniſters, in wording
their meſſage, muſt have an eye to “the words which the Holy Ghoſt
teaches.” [2.] In the tendency of his doćtrine, which was to manifest
God’s name. He did not ſeek himſelf, but in all he did and ſaid,
aimed to magnify his Father. Note, First, It is Chriſt’s prerogative to |
manifest God’s name to the ſouls of the children of men. “No man knows
the Father, but he to whom the Son will reveal him,” Matth. 11. 27. He
only has acquaintance with the Falker, and ſo is able to open the truth ;
and he only has acceſs to the ſpirits of men, and ſo is able to open the un-
derſtanding. Miniſters may publish the name of the Lord, (as Moſes,
Deut. 32. 3.) but Chriſt only can manifest that name. By the word of
Christ God is revealed to us; by the Spirit of Chriſt God is revealed in
us. Miniſters may ſpeak the words of God to us, but Chriſt can give us
his words, can put them in us, as food, as treaſure. Secondly, Sooner or
later, Chriſt will “manifeſt God's name to all that were given him,”
and will give them.his word, to be the ſeed of their new birth, the ſup-
port of their ſpiritual life, and the earneſt of their everlaſting bliſs.
... 3. The good effect of the care he had taken of them, and the pains
he had taken with them; (v. 6.) They have kept thy word ; (v. 7.)
“They have known. that all things are of thee; (v. 8.) They have
received thy words,” and embraced them, have given their aſſent, and
conſent to them, “ and have known ſurely that I came out from thee,
and have believed that thou didſt ſend me.” Obſerve here,
(1.) What ſucceſs the doćtrine of Chriſt had among thoſe that were
ivan him, in ſeveral particulars.
&
' [1..] “ They have received the words which I gave them, as the ground
receives the ſeed, and the earth drinks in the rain.” They attended to
the words of Chriſt, apprehended in ſome meaſure the meaning of them,
and were affected with them: they received the impreſſion of them. The
word was to them an ingrafted word.
[2.] “They have kept thy word, have continued in it ; they have con-
formed to it.” Chriſt’s commandment is then only kept, when it is
obeyed. They that were to teach others the commands of Chriſt, ought
to be themſelves obſervant of them. It was requifite that they ſhould
keep what was committed to them, for it was to be tranſmitted by them to
every place for every age. - - *
[3]. “They have underſtood the word, and have been ſenſible on
what ground they went in receiving and keeping it. . They have been
aware that thou art the original Author of that holy religion which I
am come to inſtitute; “that all things whatſoever thou haſt given me are
of thee.” All Chriſt’s offices and powers, all the gifts of the Spirit, all
his graces and comforts, which God gave without meaſure to him, were
all from God ; contrived by his wiſdom, appointed by his will, and de-
ſigned by his grace, for his own glory in man’s ſalvation. Note, It is
}
a great ſatisfaction to us, in our reliance upon Chriſt, that he, and all he
is and has, all he ſaid and did, all he is doing and will do, are of God,
1. Cor. 1, 30. We may therefore venture our ſouls upon Chriſt’s me-
diation, for it has a good bottom. If the righteouſneſs be of God’s ap-
jointing, we ſhall be juſtifted; if the grace be of his diſpenſing, we shall
be ſanctified. -- - . . .
[4]. They have ſet their feal to it ; “They have known ſurely that
I came out from God,” v. 8. -
See here,
First, What it is to believe ; it is to “know ſurely, to know that it
is ſo of a truth.” The diſciples were very weak and defe&tive in know-
ledge; yet Chriſt, who knew them better than they knew themſelves,
paſſes his word for them that they did believe. Note, We may know
aſurely that which we neither do nor can know fully ; may “ know the
certainty of the things which are not ſeen,” though we cannot particu-
larly deſcribe the nature of them. ... We walk by faith, which knows ſurely,
not yet by ſight, which knows clearly. f . Wº:
Secondly, What it is we are to believe ; “tha
from God,” as he is the Son of God, in his perſon the Image of the inviſible
God, and that God did ſend him ; that in his undertaking he is the Am-
baſſador of the eternal King : ſo that the chriſtian religion ſtands upon
the ſame foot, and is of equal authority, with natural religion; and there-
fore all the doćtrines of Chriſt are to be received as divine truths, all his
commands obeyed as divine laws, and all his promiſes depended upon as
divine ſecurities. } -
(2.) How Jeſus Chriſt ſpeaks of this here; he enlarges upon it,
[...] As pleaſed with it himſelf. Though the many inſtances of his
diſciples’ dulneſs and weakneſs had grieved him, yet their conſtant adhe-
rence to him, their gradual iroprovements, and their great attainments at
laſt, were his joy, Chriſt is a Maſter that delights in the proficiency of
t Jeſus Chriſt came out |
St. John, xvii.
l
&
|
!
!
| mine are thine,"and thine are mine.”
| can be no diſpute (as there is among the children of men,) about ºneum.
| and tuum—mine and thine, for the matter was ſettled from eternity;
Chriſt's Interceſſory Prayer,
his foholars. He accepts the ſincerity of their faith; and graciouſly
paſſes by the infirmity of it. See how willing he is to make the beſt of
us, and to ſay the beſt of us ; thereby encouraging our faith in him, and
teaching us charity to one another.
[2,] As pleading it with his Father. He is praying for thoſe that
| were given him ; and he pleads that they had given themſelves to him.
Note, The due improvement of grace received, is a good plea, according
to the tenor of the new covenant, for further grace; for ſo runs the
promiſe, To him that hath shall be given. They that keep Chriſ?’s word,
and believe on him, let Chriſt alone to commend them, and, which is more,
to recommend º to his Father. "
4. He pleads the Father's own intereſt in them ; (v. 9.) “I pray for
them, for they are thine ;” and this by virtue of a joint and mutual in-
tereſt, which he and the Father have in what pertained to each ; “ All
Betwixt the Father and Son, there
“ all mine are thine, and thine are mine.” Here is, .
(1.) The plea particularly urged for his diſciples; They are thine.
The conſigning of the elect to Chriſt was ſo far from making them leſs
the Father’s, that it was in order to the making them the more ſo. Note,
[1..] All that receive Chriſt’s word, and believe in him, are taken into
covenant-relation to the Father, and are looked upon as his ; Chriſt pre-
ſents them to him, and they, through Chriſt, preſent themſelves to him.
Chriſt has redeemed us, not to himſelf only, but to God, by his blood,
Kev. 5. 9, 10. They are first-fruits unto God, Rev. 14. 4. [2.] This
is a good plea in prayer, Chriſt here pleads it, They are thine ; we may
plead it for ourſelves, I am thine, ſave me , and for others, (as Moſes,
Exod. 32. 11.) “ They are thy people. They are thine; wilt thou not
provide for thine own; Wilt thou not ſecure them, that they may not
be run down by the Devil and the world 2 Wilt thou not ſecure thine
intereſt in them, that they may not depart from thee ? They are thine,
own them as thine.” * - 4 * x
(2.) The foundation on which this plea is grounded ; “All mine are
thine, and thine are mine.” This ſpeaks the Father and Son to be, [1..]
One in effence. Every creature muſt ſay to God, All mine are thine ;
but none can ſay to him, All thine are mine, but lie that is “ the ſame
in ſubſtance, with him, and equal in power and glory.” [2.] One in
intereſt; no ſeparate or divided intereſts between them. *
First, What the Father has, as Creator, is delivered over to the Son, to
be uſed and diſpoſed of in ſubſerviency to his great undertaking. All
things are delivered to him ; (Matth. 11. 27.) the grant is ſo general,
that nothing was excepted, but he that did put all things under him.
Secondly, What the Son has, as Redeemer, is deſigned for the Father,
and his kingdom ſhall ſhortly be delivered up to him. All the benefits
of redemption, purchaſed by the Son, are intended for the Father’s praiſe,
and in his glory all the lines of his undertaking centre; All mine are
thine. The Son owns none for his that are not devoted to the ſervice of
the Father; nor will any thing be accepted as a piece of ſervice to the
chriſtian religion, which claſhes with the dićtates and laws of natural re-
ligion. In a limited ſenſe, every true believer may ſay, All thine are
mine; if God be our’s in covenant, all he is and has, is ſo far our’s, that
it ſhall be engaged for our good; and in an unlimited ſenſe, every true
believer does ſay, Lord, All mine are thine; all laid at his feet, to be
ſerviceable to him. And then what we have may be comfortably com-
mitted to God’s care and bleſfing, when it is cheerfully ſubmitted to his
government and diſpoſal; “Lord, take care of what I have, for it is all
th?ne.”
5. He pleads his
§§o.o.º.o.º. -
(1.) I have been glorified in them ; what little honour Chriſt had in
this world, was among his diſciples; he had been glorifted by their at-
tendance on him and obedience to him, their preaching and working
miracles in his name; and therefore I pray for them. Note, Thoſe
ſhall have as intereſt in Chriſt’s interceffion, in and by whom he is
glorified. * -
(2.) “I am to be glorifted in them, when I am gone to heaven ; they
are to bear up my name.” The apoſtles preached and wrought miracles
in Christ’s name ; “the Spirit in them glorified Chriſt, (ch. 16. 14.)
“I am glorified in them ; and therefore,” [1..] “I concern myſelf for
them.” What little intereſt Chriſt had in this degenerate world, lies in
his church ; and therefore it and all its affairs lie near his heart, within
the veil. [2.] “Therefore I commit them to the Father, who has en-
own concern in them; I am glorifted in them—3:3-
gaged to gloriſ, the Son, and, upon that account, will have a gracious
*
ST, JOHN, XVII,
Chriſt's interceſſory Prayer.
eye to thoſe in whom he is glorifted.” That in which God and Chriſt are
glorified, may with humble confidence, be committed to God’s ſpecial care,
that they may be one, as we are. -
them in the world, I kept them in thy name: thoſe that
thou gaveſt me I have kept, and none of them is loſt, but
the ſon of perdition; that the ſcripture might be fulfilled. |
13. And now come I to thee; and theſe things I ſpeak in | º
- | 9. 2.) but that, like Ezekiel, “their faces may be ſtrong againſt the
| faces of wicked men,” Ezek. 3, 8.
the world, that they might have my joy fulfilled in them-
ſelves. 14. I have given them thy word: and the world
hath hated them, becauſe they are not of the world, even
as I am not of the world. 15. I pray not that thou
ſhouldeſt take them out of the world, but that thou
ſhouldeſt keep them from the evil. 16. They are not of
the world, even as I am not of the world.
After the general pleas with which Chriſt recommended his diſciples
to his Father’s care, follow the particular petitions he puts up for them ;
and, 1. They all relate to ſpiritual bleſfings in heavenly things. "He
does not pray that they might be rich and great in the world, that they
might raiſe eſtates, and get preferments, but that they might be kept
from fin, and furniſhed for their duty, and brought ſafe to heaven. Note,
The proſperity of the ſoul is the beſt proſperity; for what relates to
that, Chriſt came to purchaſe and beſtow, and ſo teach us to ſeek, in the
firſt place, both for others and for ourſelves. 2: They are ſuch bleſſ.
ings as were ſuited to their preſent ſtate and caſe, and their various exi-
gencies and occaſions. Note, Chriſt’s interceſſion is always pertinent.
Our Advocate with the Father is acquainted with all the particulars of our
wants and burthens, our dangers and difficulties, and knows how to ac-
commodate his interceffion to each, as to Peter’s peril, which he himſelf
was not aware of ; (Luke 22. 32.) I have prayed for thee. 3. He is
large and full in the petitions, orders them before his Father, and fills his
moith with arguments, to teach us fervency and importunity in prayer, to
be large in prayer, and dwell upon our errands at the throne of grace,
wreſtling as Jacob, “I will not let thee go, except thou bleſs me.”
Now the firſt thing Chriſt prays for for his diſciples, is, their preſerva-
tion, in theſe verſes; in order to which he commits them all to his Fa-
ther’s cuſtody. Keeping ſuppoſes danger, and their danger aroſe from
the world, the world wherein they were, the evil of this he begs they
might be kept from. Now obſerve,
I. The requeſt itſelf; Keep them from the world. There were two
ways of their being delivered from the world : -
1. By taking them out of it; and he does not pray that they might
be ſo delivered; “I pray not that thou ſhouldeſt take them out of the
world;” that is, M
(1.) “I pray not that they may be ſpeedily removed by death.” If
the world will be vexatious to them, the readieſt way to ſecure them,
would be to haſten them out of it to a better world, that will give them
better treatment. Send chariots and horſes of fire for them, to fetch
them to heaven; Job, Elijah, Jonah, Moſes, when that occurred which
fretted them, prayed that they might be taken out of the world; but Chriſt
would not pray ſo for his diſciples, for two reaſons. [1..] Becauſe he
came to conquer, not to countenance, thoſe intemperate heats and paſſions
which make men impatient of life, and importunate for death. It is his
will that we ſhould take up our croſs, and not avoid it. [2.] Becauſe he
had work for them to do in the world; the world, though fick of them,
(A&ts 22, 22.) and therefore not worthy of them, (Heb. 11. 38.) yet
could ill ſpare them. In pity therefore to this dark world, Chriſt would
not have theſe lights removed out of it, but continued in it, eſpecially
for the ſake of thoſe in the world, that were to believe in him through
their word. Let not them be taken out of the world, when their Maſter
is ; they muſt each, in his own order, die a martyr, but not till they have
finiſhed their teſtimony. Note, First, The taking of good people out
of the world, is a thing by no means to be deſired, but dreaded rather,
and laid to heart, Iſa. 57. 1. Secondly, Though Chriſt loves his diſci-
ples, he does not prefertly fend for them to heaven, as ſoon as they are
effectually called, but leaves them for ſome time in this world, that they
Vol. IV. No. 90. - -
| die,
11. And now I am no more in the world, but theſe are |
in the world, and I come to thee, Holy Father, keep |
through thine own name thoſe whom thou haſt given me,
12. While I was with |
from fin, who hate it too, and dread it as the greateſt evil.
, this relation of a Father, wherein he ſtands to us through Chriſt.
may do good, and sº God, upon earth, and be ripened for heaven.
Many good people are ſpared to live, becauſe they can ill be ſpared to
-(2.) “I pray not that they may be totally freed and exempted from
the troubles of this world, and taken out of the toil and terror of it in
fóme place of eaſe and ſafety, there to live undiſturbed; this is not the
preſervation I define for them.” “ Non ut omni moleſtia liberati otium
& delicias colant, fed ut inter media pericula ſalvi tamen maneant Dei
auxilio—Not that, being freed from all trouble, they may baſk in luxuri-
ous eaſe, but that by the help of God they may be preſerved in a ſcene
of danger;” ſo Calvin. Not that they may be kept from all conflićt
with the world, but that they may not be overcome by it ; not that, as
Jeremiah wiſhed, they might leave their people, and go from them,” (Jer.
It is more the honour of a chriſtian
foldier by faith to overcome the world than by a monaſtical vow to re-
treat from it ; and more for the honour of Chriſt to ſerve him in a city
than to ſerve him in a cell. - w
2. Another way is by keeping them from the corruption that is in
the world; and he prays they may be thus kept, v. 11, 15. Here are
three branches of this petition :
(1.) “Holy Father, keep thoſe whom thou haſt given me.” Chriſt
was now leaving them ; but let them not think that their defence was
departed from them ; no, he does here, in their hearing, commit them to
the'cuſtody of his Father and their Father. Note, It is the unſpeakable
comfort of all believers, that Chriſt himſelf has committed them to the
care of God himſelf. Thoſe cannot but be ſafe, whom the almighty
God keeps, and he cannot but keep thoſe whom the Son of his love com-
mits to him ; in the virtue of which we may, by faith, “ commit the
keeping of our ſouls to God,” 1 Pet. 4, 19. 2 Tim. 1. 12. [1..] He
here puts them under the divine protećtion, that they might not be run
down by the malice of their enemies ; that they and all their concerns
might be the particular care of the Divine Providence; “Keep their
lives, till they have done their work; keep their comforts, and let not
them be broken in upon by the hardſhips they meet with ; keep up their
intereſt in the world, and let not that fink.” To this prayer is owing the
wonderful preſervation of the goſpel-miniſtry and goſpel-church in the
world unto this day; if God had not graciouſly kept both, and kept up
both, they had been extinguiſhed and loſt long ago. [2.] He puts
them under the divine tuition, that they might not themſelves run away
| from their duty, or be led aſide by the treachery of their own hearts;
“ Keep them in their integrity, keep them diſciples, keep them cloſe to
their duty.” We need God’s power not only to put us into a ſtate of
grace, but to keep us in it. See ch. 10. 28, 29. 1 Pet. 1. 5.
The titles he gives to him he prays to, and them he prays for, enforce
the petition. - -
First, He ſpeaks to God as a holy Father. In conimitting ourſelves
and others to the divine care, we may take encouragement, 1. From the
attribute of his holineſs, for that is engaged for the preſervation of his
holy ones; he hath ſworn by his holineſs, Pſ, 89. 35. If he be a holy
God, and hate fin, he will make thoſe that are his, holy, and keep them
2. From
If he
be a Father, he will take care of his own children, will teach them and
keep them ; who elſe ſhould
Secondly, He ſpeaks of them as thoſe whom the Father had given
him. What we receive as our Father’s gifts, we may comfortably remit
to our Father’s care. “Father, keep the graces and comforts thou
haft given me; the children thou haſt given me ; the miniſtry I have re-
ceived.” *- -
(2.) Keep them through thine own name. That is,
[1..] Keep them for thy name’s ſake; ſo ſome. “Thy name and ho-
nour are concerned in their preſervation as well as mine, for both will
ſuffer by it if they either revolt or fink.” . The Old Teſtament ſaints
often pleaded, for thy name's ſake; and thoſe may with comfort plead it,
that are indeed more concerned for the honour of God’s name than for
any intereſt of their own.
[2.] Keep them in thy name j, ſo others; the original is ſo, ivºróðváuzrt.
“ Keep them in the knowledge and fear of thy name ; "keep them in the
profeſſion and ſervice of thy name, whatever it coſt them, Keep them in
the intereſt of thy name, and let them ever be faithful to that ; keep
them in thy truths, in thine ordinances, in the way of thy command-
ments.”
[3.] Keep them by or through thy name s fo others, “ Keep them
- - 8 L -
." s * - - - - ST. JOHN, xvii. - . Chriſt's interceſſory Prayer.
by thine own power, in thine own hand; keep them thyſelf, undertake
for them, let them be thine own immediate care. Keep them by thoſe
means of preſervation which thou haſt thyſelf appointed, and by which
thou haſt made thyſelf known. Keep them by thy word and ordinances ;
let thy name be their ſtrong tower ; thy tabernacle their pavilion.”
. . . fl.] Keep them from the evil ; or out of the evil. He had taught
them to pray daily, Deliver us from evil, and this would encourage them
to Dray. § . gº.
H º “Keep them from the evil one, the Devil and all his inſtruments :
that wicked one and all his children. Keep them from Satan as a tempter,
that either he may not have leave to fift them, or that their faith may
not fail. Keep them from him as a deſtroyer, that he may not drive
them to deſpair.” - - -
[2.] “Keep them from the evil thing, that is, fin; from every thing
that looks like it, or leads to it. I&eep them, that they do no evil,”
2 Cor. 13. 7. Sin is that evil which, above any other, we ſhould dread
and deprecate. - .
[3.] “ Keep them from the evil of the world, and of their tribulation
in it, ſo that it may have no ſting in it, no malignity ;” not that they
might be kept from afflićtion, but kept through it, that the property of
their afflićtions might be ſo altered, that there might be no evil in them,
nothing to do them any harm. -
II. The reaſons with which he enforces theſe requeſts for their pre-
ſervation, which are five.
1. He pleads that hitherto he had kept them ; (v. 12.) “ While I was
with them in the world, I have kept them in thy name, in the true faith of
the goſpel and the ſervice of God ; thoſe that thou gaveſt me for my ||
conſtant attendants I have kept, they are all ſafe, and none of them
miſſing, none of them revolted or ruined but the ſon of perdition ; he is
loſt, that the ſcripture might be fulfilled.” Obſerve, tºp
(1.) Chriſt’s faithful diſcharge of his undertaking concerning his diſ-
ples; “ while he was with them, he kept them,” and his care concern-
ning them was not in vain. He kept them in God’s name, preſerved
them from falling into any dangerous errors or fins ; from ſtriking in
with the Phariſees, who would have compaſſed ſea and land to make pro- |
Jºlytes of them ; he kept them from deſerting him, and returning to the
little all they had left for him ; he had them ſtill under his eye and care
when he ſent them to preach ; went not his heart with them 2 Many that
followed him a while, took offence at ſomething or other, and went off;
but he kept the twelve, that they alſo ſhould not go away. He kept
them from falling into the hands of perſecuting enemies that ſought their
lives; kept them when he ſurrendered himſelf, ch. 18.9. While he was
with them, he kept them in a viſible manner by inſtrućtions ſtill ſounding
in their ears, miracles ſtill done before their eyes ; when he was gone from
them, they muſt be kept in a more ſpiritual manner. Senfible comforts
and ſupports are ſometimes given and ſometimes withheld ; but when
they are withdrawn, yet they are not left comfortleſs. -
What Chriſt here ſays of his immediate followers, is true of all the
ſaints while they are here in this world; Chriſt keeps them in God’s name.
It is implied, [].] That they are weak, and cannot keep themſelves;
their own hands are not ſufficient for them. [2.] That they are, in God’s
account, valuable and worth the keeping; precious in his fight and ho-
nourable ; his treaſure, his jewels. [3.] That their ſalvation is de-
figned, for to that it is that they are kept, 1 Pet. 1. 5. As the wicked
are reſerved for the day of evil, ſo the righteous are preſerved for the day
of bliſs. [4.] That they are the charge of the Lord Jeſus; for as his
charge he keeps them, and expoſes himſelf like the good Shepherd for
the preſervation of the ſheep. -
(2.) The comfortable account he gives of his undertaking ; None of
them is lost. Note, Jeſus Chriſt will certainly keep all that were given ||
him, ſo that none of them ſhall be totally and finally loſt; they may
think themſelves loſt, and may be nearly loſt; (in imminent peril;) but
it is the Father’s will that he ſhould loſe none, and none he will loſe ;
(ch. 6. 39.) ſo it will appear when they come all together, and none of
them ſhall be wanting. :
(3.) A brand put upon Judas, as none of thoſe whom he had under-
taken to keep. He was among thoſe that were given to Chriſt, but
not of them. He ſpeaks of Judas as already loſt, for he had abandoned
the ſociety of his Maſter and his fellow-diſciples, and abandoned himſelf
to the Devil’s guidance, and in a little time would go to his own place;
he is as good as loſt. i
But the apoſtaſy and ruin of Judas were no reproach at all to his Maſ.
ter, or his family; for,
[1..] He was the ſon of perdition, and therefore none of thoſe that
were given to Chriſt to be kept. He deſerved perdition, and God left
him to throw himſelf headlong into it. He was the ſon of the destroyer,
as Cain, who was of that wicked one. That great enemy whom the Lord
will conſume, is called a ſon of perdition, becauſe he is a man of ſºn,
2 Theff. 2. 3. It is an awful confideration, that one of the apoſtles
proved a ſon of perdition. No man’s place or name in the church; no
man's privileges or opportunities of getting grace, no man’s profeſſion or
external performances, will ſecure him from ruin, if his heart be Il Ot
right with God; nor are any more likely to prove ſons of perdition at
laſt, after a plauſible courſe of profeſſion, than thoſe that, like Judas, love
the bag. But Chriſt’s diſtinguiſhing Judas from thoſe that were given
him, (for si tº is adverſative, not exceptive,) intimates that the truth
and true religion ought not to ſuffer for the treachery, of thoſe that are
falſe to it, 1 John 2. 19. . • * *
[2.] The ſcripture was fulfilled; the fin of Judas was foreſeen in
God’s counſel, and foretold in his word, and the event would certainly
follow after the predićtion as a conſequence, though it cannot be ſaid ne-
ceſſarily to follow from it as an effect. See Pſ. 41.9.—69.25.—109. 8.
One would be amazed at the treachery of apoſtates, were we not told it
before. -
º He pleads that he was now under a neceſſity of leaving them, and
could no longer watch over them in the way that he had hitherto done
it; (v. 11.) “ Keep them now, that I may not loſe the labour I be-
flowed upon them while I was with them. Keep them, that they may be
one with us as we are with each other.” We ſhall have occaſion to ſpeak
of that, v. 21. But ſee here, - -
(1.) With what pleaſure he ſpeaks of his own departure. He ex-
preſſes himſelf concerning it with an air of triumph, and exultation, with
reference both to the world he left, and the world he removed to.
[1..] “ Now I am no more in the world. Now farewell to this pro-
voking troubleſome world, I have had enough of it, and now the wel-
come hour is at hand when I ſhall be no more in it. Now that I have
finiſhed the work I had to do in it, I have done with it ; nothing re-
mains now but to haſten out of it as faſt as I can.” Note, It ſhould be
a pleaſure to thoſe that have their home in the other world, to think of
being no more in this world; for when we have done what we have to do
in this world, and are made meet for that, what is there here, that ſhould
court or ſtay When we receive a ſentence of death within ourſelves,
with what a holy triumph ſhould we ſay, “Now I am no more in this
world, this dark deceitful world, this poor empty world, this temp ºng
defiling world; no more vexed with its thorns and briers, no more en-
dangered by its nets and ſnares ; now I ſhall wander no more in this
howling wilderneſs, be toſſed no more on this ſtormy ſea ; now I am
no more in this world, but can cheerfully quit it, and give it a final fare-
well.” sº * -
[2.] Now I come to thee. To get clear of the world is but the one
half of the comfort of a dying Chriſt, of a dying chriſtian ; the far better
half is to think of going to the Father, to fit down in the immediate unin-
terrupted and everlaſting enjoyment of him. Note: They who love
God, cannot but be pleaſed to think of coming to him, though it be
through the valley of the ſhadow of death. . When we go, to be aſſent
from ihe body, it is to be preſent with the Lord, like children fetched home
from ſchool to their father’s houſe. “Now come I to thee whom I
have choſen and ſerved, and whom my ſoul thirſteth after ; to thee the
Fountain of light and life, the Crown and Centre of bliſs and joy; now
my longings ſhall be ſatisfied, my hopes accompliſhed, my happineſs com-
pleted, for now come I to thee.”
(2.) With what a tender concern he ſpeaks of thoſe whom he left
behind ; “ But theſe are in the world... I have found what an evil world
it is, what will become of theſe dear little ones that muſt ſtay in it 2 Holy
Father, keep them ; they will want my preſence, let them have thine.
They have now more need than ever to be kept, for I am ſending them
out further into the world than they have yet ventured ; they muſt lanch
forth into the deep, and have buſineſs to do in theſe great waters, and will
be loſt if thou do not keep them.” Obſerve here,
[1..] That, when our Lord Jeſus was going to the Father, he carried
with him a tender concern for his own which are in the world; and conti-
nued to compaſſionate them. He bears their names upon his breaſt-plate,
may upon his heart, and has graven then with the nails of his croſs upon
the palms of his hands; and when he is ºut of their fight, they are not
out of his, much leſs out of his mind. . We ſhould have ſuch a pity for .
thoſe that are lanching out into the world when we are got almoſt through
it; and for thoſe that are left behind in it when we are leaving it.
[2] That, when Chriſt would expreſs the utmoſt need his diſciples
r
ST. JOHN, XVII.
Chriſt's interceſſory Prayer.
had of livine preſervation ; he only ſays, They are in the world; that
ſpeaks danger enough to thoſe who are bound for heaven, whom a flat:
tering world would divert and ſeduce, and a malignant world would hate
and perſecute. * - - º
3. He pleads what a ſatisfaction it would be to them to know them-
ſelves ſafe, and what a ſatisfaction it would be to him to ſee them eaſy ;
“I ſpeak this, that they might, have my joy fulfilled in themſelves,”
v. 13. *
, Obſerve, t
(1.) Chriſt earneſtly deſired thefulneſs of the joy of his diſciples, for |
it is his will that they ſhould rejoice evermore. He was leaving them in
tears and troubles, and yet took effectual care to fulfil their joy. When
they thought their joy in him was brought to an end, then was it ad-
vanced nearer to perfeótion than ever it had been, and they were fuller
of it. We are here taught, [1..] To found our joy in Chriſt ; “It is
my joy, joy of my giving, or rather joy that I am the Matter of.” Chriſt
is a chriſtian’s Joy, his chief Joy; joy in the world is withering with it,
joy in Chriſt is everlaſting, like him. [2.] To build up our joy with dili-
gence; for it is the duty as well as privilege of all true believers ; no
part of the chriſtian life is preſſed upon us more earneſtly, Phil. 3. 1.-
4. 4. [3.] To aim at the perfection of this joy, that we may have it ful-
filled in us, for this Chriſt would have. -
(2.) In order hereunto, he did thus ſolemnly commit them to his Fa-
ther’s care and keeping, and took them for witneſſes that he did ſo ;
Theſe things I ſpeak in the world, while I am yet with them in the world.
His interceſſion in heaven for their preſervation would have been as effec-
tual in itſelf; but ſaying this in the world, would be a greater ſatisfac-
tion and encouragement to them, and would enable them to rejoice in
tribulation. Note, [1..] Chriſt has not only treaſured up comforts for
his people, in providing for their future welfare, but has given out com-
forts to them, and ſaid that which will be for their preſent ſatisfaction.
He here condeſcended in the preſence of his diſciples to publiſh his laſt
will and teſtament, and (which many a teſtator is ſhy of) lets them know
what legacies he had left them, and how well they were ſecured, that
they might have ſtrong conſolation. . [2.] Chriſt’s interceſſion for us is
enough to fulfil our joy in him ; nothing more effectual to filence all
our fears and miſtruſts, and to furniſh us with ſtrong conſolation, than
this, that he always appears in the preſence of God for us; therefore
the apoſtle puts a yea rather upon this, Rom. 8. 34. And ſee Heb.
7. 25.
4. He pleads the ill uſage they were likely to meet with in the world,
for his ſake; (v. 14.) “I have given them thy word, to be publiſhed to
the world, and they have received it, have believed it themſelves, and ac-
cepted the truſt of tranſmitting it to the world ; and therefore the world
hath hated them, as alſo becauſe they are not of the world, any more than
I.” Here we have,
(1.) The world’s enmity to Chriſt’s followers. While Chriſt was
with them, though as yet they had given but little oppoſition to the
world, yet it hates them, much more would it do ſo when by their more
extenſive preaching of the goſpel they would turn the world upſide down ;
“Father, ſtand their Friend,” ſays Chriſt, “ for they are likely to have
many enemies; let them have thy love, for the world’s hatred is entailed
upon them.
thy favour as with a shield.”
weaker fide, and to help the helpleſs.
men would ſwallow them up.”
(2.) The reaſons of that enmity, which ſtrengthen the plea. .
[1..] It is implied that one reaſon is, becauſe they had received the
word of God as it was ſent them by the hand of Chriſt, when the greateſt
part of the world rejećted it, and ſet themſelves againſt them who were
the preachers and profeſſors of it. Note, They that receive Chriſt’s
• good will and good word, muſt expect the world’s ill will and ill word.
Goſpel-miniſters have been in a particular manner hated by the world,
becauſe they call men out of the world, and ſeparate them from it, and
teach them not to conform to it, and ſo condemn the world ; “Father,
It is God’s honour to take part with the
keep them, for it is for thy ſake that they are expoſed; they are ſufferers
for thee.” Thus the pſalmiſt pleads, For thy ſake I have borne reproach,
Pſ 69. 7. Note, Thoſe that keep the word of Chriſt’s patience, are en-
titled to ſpecial protećtion in the hour of temptation, Rev. 3. 10. That
cauſe which makes a martyr, may well make a joyful ſufferer.
[2.] Another reaſon is more expreſs; the world hates them, becauſe
they are not of the world. They to whom the word of Chriſt comes in
power, are not of the world, for it has this effect upon all that receive it
in the love of it, that it weans them from the wealth of the world, and
t
*
In the midſt of thoſe fiery darts, let them be compaſſed with |
“ Lord, be merciful to them, for
turns them againſt the wickedneſs of the world, and therefore the world
bears them a grudge. - -- . : ... " * *
5. He pleads their conformity to himſelf in a holy non-conformity to
the world ; (v. 16.) Father, keep them, for they are of my ſpirit and
mind, “they are not of the world, even as I am not of the world.”
They may in faith commit themſelves to God’s cuſtody, (1.) Who are
as Christ was in this world, and tread in his ſteps. God will love thoſe
that are like Chriſt. (2.) Who do not engage themſelves in the world’s
intereſt, nor devote themſelves to its ſervice. Obſerve, -
[1..] That Jeſus Chriſt was not of this world ; he never had been of
it, and leaſt of all, now that he was upon the point of leaving it. This
ſpeaks, First, His ſtate ; he was none of the world’s favourites or dar-
lings, none of its princes or grandees; worldly poſſeſſions he had none,
| not where to lay his head; nor worldly power, he was no judge or divider.
Secondly, His ſpirit; he was perfeótly dead to the world, the prince of
this world had nothing in him ; the things of this world were nothing to
him ; not honour, for he made himſelf of no reputation ; not riches, for
for our ſakes he became poor; not pleaſures, for he acquainted himſelf with
grief. See ch. 8. 23. -
[2.] That therefore true chriſtians are not of this world. The Spirit
| of Chriſt in them is oppoſite to the ſpirit of the world. First, It is their
lot to be deſpiſed by the world; they are not in favour with the world
any more than their Maſter before them was. Secondly, It is their pri-
vilege to be delivered from the world; as Abraham out of the land of his
nativity. Thirdly, It is their duty and charaćter to be dead to the world.
Their moſt pleaſing converſe is, and ſhould be, with another world, and
their prevailing concern about the buſineſs of that world, not of this.
Chriſt’s diſciples were weak, and had many infirmities; yet this he could
ſay for them, They were not of the world, not of the earth, and therefore
he recommends them to the care of Heaven.
17. Sanétify them through thy truth: thy word is
truth. 18. As thou haſt ſent me into the world, even ſo
have I alſo ſent them into the world. 19. And for their
ſakes I ſanétify myſelf, that they alſo might be ſanétified
through the truth. - •
The next thing he prayed for them, was, that they might be ſanéti-
fied; not only kept from evil, but made good.
I. Here is the petition ; (v. 17.) Sanctify them through thy truth,
through thy word, for thy word is truth, it is true, it is truth itſelf. . He
defires they may be ſanétified both as chriſtians and as miniſters.
1. As chriſtians. Pather, make them holy, and that will be their pre-
fervation, 1 Theſſ. 5. 23. - - -
Obſerve here, - &
(1.) The grace defired—ſanétification. The diſciples were ſanétified,
for they were not of the world ; yet he prays, Father, ſanctify them,
that is, [1..] “ Confirm the work of ſanétification in them, ſtrengthen
their faith, inflame their good affections, rivet their good reſolutions.”
[2.] “ Carry on that good work in them and continue it ; let the light
shine more and more.” [3.] “Complete it, crown it with the perfec-
tion of holineſs; ſam&tify them throughout and to the end.” Note,
First, It is the prayer of Chriſt for all that are his, that they may be
ſanétified ; becauſe he cannot for ſhame own them as his, either here or
hereafter, either employ them in his work, or preſent them to his Fa-
ther, if they be not ſanétified. Secondly, Thoſe that through grace are
ſanétified, have need to be ſanétified more and more. Even diſciples
muſt pray for ſančtifying grace; for if he that was the Author of the
good work be not the Finiſher of it, we are undone. Not to go forward
is to go backward; he that is holy, muſt be holy still, more holy ſtill, preſſ-
ing forward, ſoaring upward, as thoſe that have not attained. Thirdly,
It is God that ſam&tifies as well as God that juſtifies, 2 Cor. 5. 5.
Fourthly, It is an encouragement to us in our prayers for fanétifying
grace, that it is what Chriſt intercedes for for us.
2.) The means of conferring this grace—through thy truth, thy word
is truth. Not that the Holy One of Iſrael is hereby limited to means,
but in the counſel of peace among other things it was ſettled and agreed,
[1..] That all needful truth ſhould be compriſed and ſummed up in the
word of God. Divine revelation, as it now ſtands in the written word,
is not only pure truth without mixture, but entire truth without deficiency.
[2.] That this word of truth ſhould be the outward and ordinary means
of our ſam&tification ; not of itſelf, for then it would always ſančtify, but
| as the inſtrument which the Spirit commonly uſes in beginning and car-
**,
rying on that good work; it is the feed of the new birth, (1 Pet, 1. 23.)
and the food of the new life, 1 Pet. 2. 1, 2. -
2. As miniſters. “Sanctify them, ſet them apart for thyſelf and ſer-
vice, let their call to the apoſtleſhip be ratified in heaven.” Prophets
were ſaid to be ſam&tified, Jer. 1. 5. Prieſts and Levites were ſo. Sanc-
tify them ; (1.) “, Qualify them for the office, with chriſtian graces and
miniſterial gifts, to make them able miniſters of the New Teſtament.”
(2.) “Separate them to the office, Rom. 1.1. I have called them,
they have conſented ; Father, ſay Amen to it.” (3.)
the office; let thy hand go along with them ; Jánctify them by or in
truth, as truth is oppoſed to figure and ſhadow ; ſam&tify them really, not
ritually and ceremonially, as the Levitical prieſts were, by anointing and
ſacrifice. Sanctify them to thy truth, the word of thy truth, to be the
preachers of thy truth to the world; as the prieſts were ſanétified to
Jerve at the altar, ſo let them be to preach the goſpel,” 1 Cor. 9. 13, 14.
Note, [1..] Jeſus Chriſt intercedes for his miniſters with a particular con-
cern, and recommends to his Father’s grace thoſe ſtars he carries in his
right hand. [2.] The great thing to be aſked of God for goſpel-miniſ-
ters, is, that they may be ſančtified, effectually ſeparated from the world,
entirely devoted to God, and experimentally acquainted with the influ-
ence of that word upon their own hearts, which they preach to others.
Let them have the Urim and Thummim, light and integrity.
II. We have here two pleas or arguments to enforce the petition for
the diſciples’ ſančtification. - -
1. The miſfion they had from him; (v. 18.) “As thou hast ſent me
into the world, to be thine Ambaſſador to the children of men, ſo now
that I am recalled, have I ſent them into the world, as my delegates.”
Now here, •
(1.) Chriſt ſpeaks with great aſſurance of his own miſſion; Thou hast
Jent me into the world. The great Author of the chriſtian religion had
his commiſſion and inſtrućtions from him who is the Original and Object
of all religion. He was ſent of God to ſay what he ſaid, and do what
he did, and be what he is to thoſe that believe on him ; which was his
comfort in his undertaking, and may be out’s abundantly, in our de-
pendence upon him ; his record was on high, from thence his miſfion was.
(2.) He ſpeaks with great ſatisfaction of the commiſſion he had given
his diſciples ; “So have I ſent them on the ſame errand, and to carry on
the ſame deſign ; to preach the ſame doćtrine that I have preached, and
to confirm it with the ſame proofs, with a charge likewiſe to commit to
other faithful men that which was committed to them.” He gave them
their commiſſion, (ch. 20. 21.) with a reference to his own, and it mag-
nifies their office, that it comes from Chriſt, and that there is ſome affinity
between the commiſſion given to the miniſters of reconciliation, and that
given to the Mediator; he is called an Apostle, (Heb. 3. 1.) a Minister,
(Rom. 15.8.) a Meſſenger, Mal. 3. 1. Only they are ſent as ſervants,
he as a Son. -
Now this comes in here as a reaſon, [1..] Why Chriſt was concerned
fo much for them, and laid their caſe ſo near his heart ; becauſe he had
himſelf put them into a difficult office, which required great abilities for
the due diſcharge of it. Note, Whom Chriſt ſends he will ſtand by,
and intereſt himſelf in thoſe that are employed for him ; what he calls
us out to, he will fit us out for, and bear us out in. [2.] Why he
committed them to his Father ; becauſe he was concerned in the cauſe,
their miſfion being in proſecution of his, and as it were an aſſignment out
of it. Chriſt received gifts for men, (Pſ. 68. 18.) and then gave them
to men; (Eph. 4, 8.) and therefore prays aid of his Father to warrant
and uphold thoſe gifts, and confirm his grant of them. The Father
Janctified him when he ſent him into the world, ch. 10, 36. Now they
being ſent as he was, let them alſo be ſanétified.
2. The merit he had for them is another thing here pleaded; (v. 19.)
For their ſakes Iſanctify myſelf. Here is,
(1.) Chriſt’s deſignation of himſelf to the work and office of Media-
tor; I ſanctified myſelf: he entirely devoted himſelf to the undertaking,
and all the parts of it, eſpecially that which he was now going about—
the “ offering up of himſelf without ſpot unto God, by the eternal
Spirit.”
When he ſaid, Father, glorify thy name ; and, Father, thy will be done ;
and, Father, I commit my ſpirit into thy hands; he paid down the ſatiſ-
fačtion he had engaged to make, and ſo ſanctified himſelf. This he pleads
with his Father, for his interceffion is made in the virtue of his ſatisfac-
tion, by his own blood he entered into the holy place, Heb. 9. 12. . As
the High Prieſt, on the day of atonement, ſprinkled the blood of the
*:::::: at the ſame time that he burnt incenſe within the veil, Lev. 16.
l2, 14.
ST. JOHN, XVII.
“ Own them in
He, as the Prieſt and Altar, ſanctified himſelf as the Sacrifice.
Chriſt's interceſtory Prayer.
| (2.) Chriſt's deſign of kindneſs to his diſciples herein; it is for their
fakes, that they may be ſanctified; that is, that they may be martyrs; ſo
ſome. “I ſacrifice myſelf, that they may be ſacrificed to the glory
of God and the church'a good.” Paul ſpeaks of his being offered,
2 Tim. 4. 6., Phil. 2. 17. Whatever there is in the death of the ſaints,
that is precious in the ſight of the Lord, it is owing to the death of the
Lord Jeſus. But I rather take it more generally, that they may be
ſaints and miniſters duly qualified and accepted of God. - .
[1..] The office of the ministry is the purchaſe of Chriſt’s blood,
and one of the bleſſed fruits of his ſatisfaction, and owes its virtue and
value to Chriſt’s merit. The prieſts under the law were conſecrated:
with the blood of bulls and goats, but goſpel-miniſters with the blood.
of Jeſus. -
[2.] The real holineſs of all good chriſtians is the fruit of Chriſt's
death, by which the gift of the Holy Ghoſt was purchaſed ; he gave
| himſelf for his church, to ſanctify it, Eph. 5, 26. , And he that deſigned
the end, deſigned alſo the means, that they might be ſanétified by the
truth, the truth which Chriſt came into the world to bear witneſs to, and
died to confirm. The word of truth receives its ſanctifying virtue and
power from the death of Chriſt. Some read it, that they be ſanctified
in truth, that is, truly ; for as God muſt be ſerved, ſo, in order to that,
prayed for, for all that are his ; for this is his will, even their ſanctifica-
tion, which encourages them to pray for it. *.
20. Neither pray I for theſe alone, but for them alſo
which ſhall believe on me through their word; 21. That
they all may be one ; as thou Father, art in me, and I in
22. And the glory
which thou gaveſt me I have given them ; that they may
be one, even as we are one : 23. I in them, and thou in
me, that they may be made perfeót in one ; and that the
w
them, as thou haſt loved me.
above is firſt pure, then peaceables and amity is then amiable indeed, when
it is like the ointment on Aaron’s holy head, and the dew on Zion's holy
hill. Obſerve, ’
theſe only that are now my difciples,” (the eleven, the ſeventy, with
others, men and women that followed him when he was here on earth,)
“but for them alſo which ſhall believe on me through their word, either
preached by them in their own day, or written by them for the genera-
tions to come ; I pray for them all, that they all may be one in their in-
tereſt in this prayer, and may all receive benefit by it.” Note, here,
1. Thoſe, and thoſe only, are intereſted in the mediation of Chriſt, that
do, or ſhall, believe in him.
and it comprehends all the charaćter and duty of a chriſtian. They that
have believed. -
2. It is through the word that ſouls are brought to believe on Chriſt,
and it is for this end that Chriſt appointed the ſcriptures to be written,
and a ſtanding miniſtry to continue in the church, while the church
ſtands, that is, while the world ſtands, for the raiſing up of a feed.
3. It is certainly and infallibly known to Christ, who shall believe on
him. He does not here pray at a ventare upon a contingency depending
on the treacherous will of man, which pretends to be free, but by reaſon
of fin is in bondage with its children ; no, Chriſt knew very well whom he
ſcience and purpoſe ; he knew who were given him, who, being ordained
believe, A&ts 13. 48. º
for the meaneſt and weakeſt; not for thoſe only that are to be employed
in the higheſt poſts of truſt and honour in his kingdom, but for all, even
thoſe that in the eye of the world are inconfiderable. As the Divine
Providence extends itſelf to the meanest creature, ſo does the Divine
Grace to the meanest christian. The good Shepherd has an eye even
to the poor of the flock.
|| 5. Jeſus Chriſt in his mediation had an actual regard to thoſe of the
This is that by which they are deſcribed,
lived then, ſaw, and believed, but they in after ages have not ſeen, and yet
prayed for, the matter was reduced to a certainty by the divine pre-
to eternal life, were entered in the Lamb’s book, and ſhould undoubtedly
4. Jeſus Chriſt intercedes not only for great and eminent believers, but
we muſt be ſanétified, in theJhirit, and in truth. And this Chriſt has
thee: that they alſo may be one in us; that the world
| may believe that thou haſt' ſent me.
world may know that thou haſt ſent me, and haſt loved
Next to their purity he prays for their unity; for the wiſdom from
I. Who are included in this prayer; (v. 20.) “ Not theſe only, not
º
ST. JoHN, XVII.
Chriſt's interceſſory Prayer.
- thoſen remnant that were yet unborn, the people that should be created,
(Pſ. 22. 31.) the other sheep which he must yet bring. Before they are
jormed in the womb he knows then, (Jer, 1. 5.) and prayers are filed in
heaven for them beforehand, by him who “ declareth the end from the
beginning, and calleth things that are not as though they were.”
II. What is intended in this prayer; (v. 21.) that they all may be
one. The ſame was ſaid before, (v. 11.) that they may be one as we are,
and again, v.22. The heart of Chriſt was much upon this. Some
think that the oneneſs prayed for, (v. 11.) has ſpecial reference to the
diſciples as miniſters and apoſtles, that they might be one in their teſti-
mony to Chriſt; and that the harmony of the evangeliſts, and concur-
rence of the firſt preachers of the goſpel are owing to this prayer. Let
them be not only of one heart, but one mouth, ſpeaking the ſame thing.
The unity of goſpel-miniſters is both the beauty and ſtrength of the goſ-
pel-intereſt. * t
But it is certain that the oneneſs prayed for, (v. 21.) reſpects all
believers. It is the prayer of Chriſt for all that are his, and we may
be ſure it is an anſwered prayer—that they all may be one, one in us,
(v. 21.) one as we are one, (v. 22.) made perfect in one, v. 23. It in-
cludes three things; - -
1. That they might all be incorporated in one body; “Father, look
upon them all as one, and ratify that great charter by which they are
embodied as one church. Though they live in diſtant places, from one
end of heaven to the other, and in ſeveral ages, from the beginning to the
cloſe of time, and ſo cannot have any perſonal acquaintance or correſpon- |
dence with each other, yet let them be united in me their common Head.”
As Chriſt died, ſo he prayed, to gather them all in one, ch. 11, 52.
Eph. 1. 10. - . . ~ : . g
2. That they might all be animated by one Spirit. This is plainly
implied in that—that they may be one in us, Union with the Father and
Son is obtained and kept up only by the Holy Ghoſt. He that is
joined to the Lord, is one ſpirit, 1 Cor. 6, 17. Let them all be ſtamped
with the ſame image and ſuperſcription, and influenced by the ſame
OWer".
P 3. That they might all be knit together in the bond of love and charity,
all of one heart. That they all may be one, (1.) In judgment and ſen-
timent; not in every little thing, it is neither poſſible nor needful, but in
the great things of God, and in them, by the virtue of this prayer, they
are all agreed—that God’s favour is better than life ; that fin is the
worſt of evils, Chriſt the beſt of friends ; that there is another life after
this ; and the like. (2.) In diſpoſition and inclination. All that are
ſanétified, have the ſame divine nature and image; they have all a new-
heart, and it is one heart. (3.) They are all one in their deſigns and
aims. Every true chriſtian, as far as he is ſo, eyes the glory of God as
his highest end, and the glory of heaven as his chief good. (4.) They
are all one in their defines and prayers; though they differ in words, and
the manner of expreſſions, yet having all reeeived the ſame Spirit of adop-
tion, and obſerving the ſame rule, they pray for the ſame things in effect.
(5.) All one in love and affection. Every true chriſtian has that in him,
which inclines him to love all true chriſtians as ſuch. That which Chriſt
here prays for, is, that communion of ſaints which we profeſs to believe;
the fellowſhip which all believers have with God, and their intimate union
with all the ſaints in heaven and earth, I John l. 3. But this prayer of
Chriſt will not have its complete anſwer till all the ſaints come to heaven,
for then, and not till then, they ſhall be perfect in one, v. 23. Eph. 4.
3
III. What is intimated by way of plea or argument to enforce this
petition ; three things. - tº tº
1. The oneneſs that is between the Father and the Son, which is men-
tioned again and again, v. 11, 21...23. -
(1.) It is taken for granted, that the Father and Son are one, one
in nature and effence, equal in power and glory, one in mutual endear-
ments. The Father loveth the Son, and the Son always pleaſed the Fa-
ther. They are one in defign, and one in operation. The intimacy of
this oneneſs is expreſſed in theſe words, thou in me, and I in thee. This
he often mentiona for his ſupport under his preſent ſufferings, when his
enemies were ready to fall upon him, and his friends to fall off from him ;
yet he was in the Father, and the Father in him. tº tº ſº tº
(2.) This is infifted on in Chriſt's prayer for his diſciples’ oneneſs.
[1..] As the pattern of that oneneſs, ſhewing how he deſired they
might be one. Believers are one in ſome meaſure as God and Chriſt are
one; for, First, The union of believers is a ſtrićt and cloſe union; they
are united by a divine nature, by the power of divine grace in purſuance
of the divine counſels. Secondly, It is a holy union, in the Holy Spirit,
Vol. IV. No. 90,
for holy ends; not a body politic for any ſecular purpoſe. Thirdly, rt
is, and will be at laſt, a complete union. Father and Son have the ſame
attributes, properties, and perfeótions; ſo have believers now, as far
as they are ſanétified, and when grace ſhall be perfeóted in glory, they
will be exactly conſonant to each other, all changed into the ſame
1II) 2. 9te,
É As the centre of that oneneſs; that they may be one in us, all
meeting here. There is one God and one Mediator; and herein believers
are one, that they all agree to depend upon the favour of this one God
as their felicity, and the merit of this one Mediator as their righteouſneſs.
That is a conſpiracy, not a union, which doth not centre in God as the
End, and Chriſt as the Way. All who are truly united to God and
Chriſt, who are one, will ſoon be united one to another.
[3.] As a plea for that oneneſs. The Creator and Redeemer are one
in intereſt and defign; but to what purpoſe are they ſo, if all believers
were not one body with Chriſt, and did not jointly receive grace for grace
from him, as he had received it for them P Chriſt’s defign was to reduce
revolted mankind to God; “Father,” ſays he, “let all that believe, be
one, that in one body they may be reconciled;” (Eph. 2. 15, 16.) which
ſpeaks of the uniting of Jews and Gentiles in the church; that great
myſtery, that the Gentiles ſhould be fellow-heirs, and of the ſame body,
(Eph. 3. 6.) to which I think this prayer of Chriſt principally refers,
it being one great thing he aimed at in his dying ; and I wonder none of
the expoſitors I have met with do ſo apply it. “ Father, let the Gen-
tiles that believe be incorporated with the believing Jews, and make of
twain one new man.” - $
Thoſe words, I in them, and thou in me, ſhew what that union is, which
| is ſo neceſſary, not only to the beauty, but to the very being of his
church. First, Union with Christ; I in them. Chriſt dwelling in the
hearts of believers, is the life and ſoul of the new man. Secondly, Union
with God through him; Thou in me, ſo as by me to be in them. Thirdly,
Union with each other, reſulting from thoſe ; that they hereby may be
made perfect in one. We are complete in him. *
2. The deſign of Chriſt in all his communications of light and grace
to them ; (v. 22.) “The glory which thou gavest me, as the Truſtee or
Channel of conveyance, I have accordingly given them, to this intent, that
| they may be one, as we are one ; ſo that thoſe gifts will be in vain, if they
be not one.” Now theſe gifts are either, -
(1.) Thoſe that were conferred upon the apoſtles, and firſt planters
of the church. The glory of being God’s ambaſſadors to the world ;
the glory of working miracles; the glory of gathering a church out of
the world, and erecting the throne of God’s kingdom among men; this
glory was given to Chriſt, and ſome of the honour he put upon them
when he ſent them to diſciple all nations.
Or, (2) Thoſe that are given in common to all believers. The glory
of being in covenant with the Father, and accepted of him; of being
laid in his boſom, and defigned for a place at his right hand, was the
glory which the Father gave to the Redeemer, and he has confirmed it
to the redeemed. . [1] This honour he ſays he hath given then, becauſe
he hath intended it for them, ſettled it upon them, and ſecured it to
them, upon their believing Chriſt’s promiſes to be real gifts. [2.]
This was given him, to give them ; it was conveyed to him in truſt
for them, and he was faithful to him that appointed him. [3.] He
gave it them, that they might be one. First, To entitle them to the pri-
vilege of unity, that by virtue of their common relation to one God the
Pather, and one Lord Jeſus Christ, they might be truly denominated
one. The gift of the Spirit, that great glory which the Father gave to
the Son, by him to be given to all believers, makes them one, for he
works all in all, 1 Cor. 12. 4, &c. Secondly, To engage them to the
duty of unity. That in confideration of their agreement and communion
in one creed and one covenant, one Spirit and one Bible; in confidera-
|tion of what they have in one God and one Christ, and of what they hope
for in one heaven, they may be of one mind and one mouth. Worldly
glory ſets men at variance ; for if ſome be advanced, others are eclipſed,
aud therefore, while the diſciples dreamed of a temporal kingdom, they
were ever and anon quarreling : but ſpiritual honours being conferred
alike upon all Chriſt's ſubjects, they being all made to our God kings and
priests, there is no occaſion for conteſt or emulation. The more chriſtians
are taken up with the glory Chriſt has given them, the leſs defirous
| they will be of vain-glory, and, conſequently, the leſs diſpoſed to
quarrel. te t -
3. He pleads the happy influence their oneneſs would have upon others,
and the furtherance it would give to the public good. This is twice
urged; (v. 21.) “that the world may believe that thou haſt ſent me.”
8 M ‘. .
g
ST, JOHN, XVII.
And again, (v. 23.) that the world may know it, for without knowledge
there can be no true faith. Believers muſt know what they believe, and
why and wherefore they believe it. They who believe at a venture, ven-
ture, too far. Now Chriſt here ſhews, º - -
(1.) His good will to the world of mankind in general. Herein he
is of his Father’s mind, as we are ſure he is in every thing, that he would
have all men to be ſaved, and to come to the knowledge of the truth,
1 Tim. 2. 4, 2 Pet. 3.9. Therefore it is his will that all means poſ-
fible ſhould be uſed, and no ſtone left tinturned, for the convićtion and
converſion of the world. We know not who are choſen, but we muſt
in our places do our utmoſt to further men’s ſalvation, and take heed of
doing any thing to hinder it. 4 * -
(2.) The good fruit of the church’s oneneſs; it will be an evidence
of the truth of chriſtianity, and a means of bringing many to em-
brace it. * - - -- *
[1..] In general, it will recommend chriſtianity to the world, and to
the good opinion of thoſe that are without.
Firſt, The embodying of chriſtians in one ſociety by the goſpel-charter,
will greatly promote chriſtianity, when the world ſhall ſee ſo many of
thoſe that were its children, called out of its family, diſtinguiſhed from
others, and changed from what they themſelves ſometimes were ; when
they ſhall ſee this ſociety raiſed by the fooliſhneſs of preaching, and kept
up by miracles of divine providence and grace, and how admirably well
it is modelled and conſtituted, they will be ready to ſay, “We will go
with you, for we ſee that God is with you.” -
Secondly, The uniting of chriſtians in love and charity, is the beauty
of their profeſſion, and invites others to join with them, as the love that
was among thoſe primo-primitive chriſtians, A&ts 2.42, 43.—4. 32, 33.
When chriſtianity, inſtead of cauſing quarrels about itſelf, makes all
other ſtrifes to ceaſe, when it cools the fiery, ſmooths the rugged, and
diſpoſes men to be kind and loving, courteous and beneficent, to all men;
ſtudious to preſerve and promote peace in all relations and ſocieties: this
will recommend it to all that have any thing either of natural religion or
natural affection in them. . • *
[2.] In particular, it will beget in men good thoughts,
First, Of Chriſt; They will know and believe that thou haſ ſent me.
By this it will appear that Chriſt was ſent of God, and that his doćtrine
was divine, in that his religion prevails to join ſo many of different capa-
cities, tempers, and intereſts in other things, in one body by faith; with
one heart by love. Certainly he was ſent by the God of power, who
faſhions men’s hearts alike, and the God of love and peace; when the
worſhippers of God are one, he is one, and his name one.
Secondly, Of chriſtians;. They will “know that thou haſt loved them ||
as thou haſt loved me.” Here is, 1. The privilege of believers; the
Father himſelf loveth them with a love reſembling his love to his Son,
for they are loved in him with an everlaſting love.
their intereſt in this privilege, and that is, their being one. By this it
will appear that God loves us, if we love one another with a pure heart;
for wherever “ the love of God is ſhed abroad in the heart,” it will
change it into the ſame image. See how much good it would do to the
world, to know better how dear to God all good chriſtians are The
Jews had a ſaying, “If the world did but know the worth of good men,
they would hedge them about with pearls.” Thoſe that have ſo much
of God’s love, ſhould have more of our’s. *
24. Father, I will that they alſo, whom thou haſt given
me, be with me where I am ; that they may behold my
glory, which thou haſt given me: for thou lovedſt me be-
fore the foundation of the world. 25. O righteous
Father, the world hath not known thee; but I have known
thee, and theſe have known that thou haſt ſent me. 26.
And I have declared unto them thy name, and will declare
it that the love wherewith thou haft loved me, may be
in them, and l in them. -
Here is, - -
I. A petition for the glorifying all thoſe that were given to Chriſt,
(r. 24.) not only theſe apofiles, but all believers ; Father, I will that they
may be with me. Obſerve, . •.
i. The connexion of this requeſt with thoſe foregoing. He had prayed
that God would preſerve, ſanctify, and unite them ; and now he prays
2. The evidence of
Chriſt's interceſtory Prayer.
| that he would crown all his gifts with their glorification. In this method
we muſt pray, firſt for grace, and then for glory ; (Pſ. 84. 11.) for in
this method God gives. Far be it from the only wiſe God to come
under the imputation, either of that “fooliſh builder, who, without a
foundation, built upon the ſand,” as he would, if he ſhould glorify any
whom he has not firſt ſanétified; or, of that “fooliſh builder, who began
to build, and was not able to finiſh,” as he would, if he ſhould ſančify
any, and not glorify them. - . . .
2. The manner of the requeſt; Father, I will. Here, as before, he
addreſſes himſelf to God as a Father, and therein we muſt do likewiſe ;
but when he ſays, 9;aw—I will, he ſpeaks a language peculiar to himſelf, i-
and ſuch as does not become ordinary
him who paid for what he prayed for. :
[1..] It ſpeaks the authority of his interceſſion in general; his word
was with power in heaven, as well as on earth. He entering with his own
blood into the holy place, his interceſſion there has an uncontrollable
efficacy. He intercedes as a King, for he is a Prieſt upon his throne,
(like Melchizedek,) a King-Prieſt. -
[2.] It ſpeaks his particular authority in this matter; he had a power
to give eternal life, (v. 2.) and, purſuant to that power, he ſays, Father,
I will. Though now he “took upon him the form of a ſervant,” yet that
power being to be moſt illuſtriouſly exerted when he ſhall come the ſecond
time in the glory of a judge, to ſay, Come ye bleſſed, having that in his
eye, he might"well ſay, Father, I will. - }
3. The requeſt itſelf—that all the elect might come to be with him
in heaven at laſt, to ſee his glory, and to ſhare in it. Now obſerve
here, . -
(1.) Under what notion we are to hope for heaven; wherein does
that happineſs confiſt; three things make heaven :
[1..] It is to be where Chriſt is ; where I am ; in the paradiſe, whither
Chriſt’s ſoul went at death ; in the third heavens, whither his ſoul and
body went at his aſcenſion ;-where I am, am to be ſhortly, am to be
eternally. In this world we are but in tranſitu-on our paſſage; there
we truly are, where we are to be for ever; ſo Chriſt reckoned, and ſo
muſt we. - . .
[2.] It is to be with him where he is ; this is no tautology, but inti-
mates that we ſhall not only be in the ſame happy place where Chriſt is,
but that the happineſs of the place will confiſt in his preſence, that is
the fulneſs of its joy. The very heaven of heaven is to be with Chriſt, .
there in company with him, and communion with him, Phil. 1. 23.
[3.] It is to behold his glory, which the Father has given him.
Obſerve, - -
First, The glory of the Redeemer is the brightneſs of heaven. That
glory, before which angels cover their faces, was his glory, ch. 12.41.
| The Lamb is the Light of the new Jeruſalem. ‘Rev. 21. 23. Chriſt
will “come in the glory of his Father, for he is the Brightneſs of his
glory.” God ſhews his glory there, as he does his grace here, through
Chriſt. The Father has given me this glory, though he was as yet in his
low eſtate ; but it was very ſure, and very near. -
Secondly, The felicity of the redeemed conſiſts very much in the be-
holding of that glory; they will have the immediate view of his glorious
perſon; I shall ſee God in my flesh, Job 19, 26, 27. They will have a
clear infight into his glorious undertaking, as it will be then accom-
pliſhed ; they will fee into thoſe ſprings of love, from whence flow all
the ſtreams of grace ; they ſhall have an appropriating fight of Chriſt’s
| glory, (“ Uxor fulget radiis mariti—The wife ſhines j the radiance
of her huſband,”) and an affimilating fight : they ſhall “be changed into
the ſame image, from glory to glory.” - *
(2.) Upon what ground we are to hope for heaven; no other than
|
petitioners, but very well became
purely the mediation and interceſſion of Chriſt, becauſe he hath ſaid,
| Father, I will. Our ſančtification is our evidence, for “ he that has this
| hope in him, purifies himſelf; but it is the will of Chriſt that is our title,
by the which will we are ſančtfied,” Heb. 10. 10. , Chriſt ſpeaks here,
as if he did not count his own happineſs complete unleſs he had his eleēt
to ſhare with him in it, for it is “the bringing of many ſons to glory.
that makes the Captain of our ſalvation perfeót,” Heb. 2. 10. .
| 4. The argument to back this requeſt ; “ for thou lovedſt me before,
the foundation of the world.” This is a reaſon, (1.) Why he expected
this glory himſelf; Thou wilt give it me, for thou lovedst me. The ho-
nour and power given to the Son as Mediator, were founded in the Fa-
ther’s love to him ; (ch. 5, 20) the Father loves the Son, is infinitely well.
pleaſed in his undertaking, and therefore has given all things into his
hand; and the matter being concerted in the divine counſels from eter-
nity, he is ſaid to love him as Mediator, before the foundation of the world. '
St. JOHN, XVIII.
Chriſt in the Garden.
or, (2.) Why he expe&ted that thoſe who were given him ſhould be
with him to ſhare in his glory; “Thou lovedst me, and them in me, and
canſt deny me nothing I aſk for them.” - - -
II. The concluſion of the prayer, which is deſigned to enforce all
the petitions for the diſciples, eſpecially the laſt, that they may be glo-
rified. - - -
Two things he inſiſts upon, and pleads: - -
1. The reſpešt he had to his Father, v. 25. Obſerve,
(1.) The title he gives to God ; O righteous Father. When he
prayed that they might be ſanétified, he calls him holy Father; when he
prays that they might be glorified, he calls him righteous Father; for it
is a “crown of righteouſneſs which the righteous Judge ſhall give.
God’s righteouſneſs was engaged for the giving out of all that good
which, the Father had promiſed, and the Son had purchaſed. -
(2.) The charaćter he gives of the world that lay in wickedneſs; The
world has not known thee. Note, Ignorance of God over ſpreads the
world of mankind, this is the darkneſs they fit in. Now this is urged
here, [1..] To ſhew that theſe diſciples needed the aids of ſpecial grace,
both becauſe of the neceſſity of their work—they were to bring a world
that knew not God to the knowledge of him ; and alſo becauſe of the
difficulty of their work—they muſt bring light to thoſe that rebelled
againſt the light; therefore keep them.
qualified for further peculiar favours, for they had that knowledge of
God which the world had not. º
3.) The plea he infiſts upon for himſelf; but I have known thee.
Chriſt knew the Father ſo as no one elſe ever did ; knew upon what
grounds he went in his undertaking, knew his Father’s mind in every
thing, and therefore, in this prayer, came to him with confidence, as we
do to one we know. Chriſt is here ſuing out bleſfings for thoſe that were
his ; purſuing this petition, when he had ſaid, The world has not known
thee, one would expe&t it ſhould follow, but they have known thee; no,
their knowledge was not to be beaſted of ; but I have known thee ;
which intimates that there is nothing in us to recommend us to God’s
favour, but all our intereſt in him, and intercourſe with him, reſult from,
and depend upon, Chriſt’s intereſt and intercourſe. We are unworthy,
but he is worthy. -
. (4.) The plea he infiſts upon for his diſciples; “and they have
known that thou haſt ſent me;” and,
[1..] Hereby they are diſtinguiſhed from the unbelieving world.
When multitudes, to whom Chriſt was ſent, and his grace offered, would
not “believe that God had ſent him, theſe knew it, and believed it,”
and were not aſhamed to own it. Note, To know and believe in Jeſus
Chriſt, in the midſt of a world that perfiſts in ignorance and infidelity, is
highly pleaſing to God, and ſhall certainly be crowned with diſtinguiſh- |
ing glory. Singular faith qualifies for fingular favours.
[2.] Hereby they are intereſted in the mediation of Chriſt, and par-
take of the benefit of his acquaintance with the Father ; “I have known
thce, immediately and perfeótly; and thoſe, though they have not ſo known
thee, nor were capable of knowing thee ſo, yet ‘ they have known that
thou haſt ſent me,” have known that which was required of them to
know, have known the Creator in the Redeemer. Knowing Chriſt as
[2.] To ſhew that they were |
ſ
Jent of God, they have, in him, known the Father, and are introduced to
an acquaintance with him ; therefore, Father, look after them for my
fake.” * + -
2. The reſpect he had to his diſciples; (v. 26.) “I have led them
into the knowledge of thee, and will do it yet more and more ; with this
great and kind intention, ‘ that the love where with thou haſt loved me,
may be in them, and I in them.” Obſerve here, \
(1.) What Chriſt had done for them; I have declared unto them thy
name. [1..] This he had done for thoſe that were his immediate fol-
lowers. “All the time that he went in and out among them,” he made
it his buſineſs to declare his Father’s name to them, and to beget in them
a veneration for it. The tendency of all his ſermons and miracles, was,
to advance his Father’s honour, and to ſpread the knowledge of him,
ch. 1, 18. [2.] This he has done for all that believe on him ; for they
had not been brought to believe, if Chriſt had not made known to them
his Father’s name. Note, First, We are indebted to Chriſt for all the
knowledge we have of the Father’s name ; he declares it, and he opens
the underſtanding to receive that revelation. Secondly, Thoſe whom
Chriſt recommends to the favour of God, he firſt leads into an acquaint-
ance with God. ... ' -
(2.) What he intended to do yet further for them; I will declare it.
To the diſciples he deſigned to give further inſtructions after his reſur-
rection, (Acts I. 3.) and to bring them into a much more intimate
acquaintance with divine things, by the pouring out of the Spirit àfter his
aſcenſion; and to all believers, into whoſe hearts he hath ſhined, he
ſhines more and more. Where Chriſt has “declared his Father's name,
he will declare it j" for to him that hath shall be given ; and they that
know God, both need and deſire to know more of him. This is fitly
| pleaded for them; “Father, own and favour them, for they will own
and honour thee.” -
(3.) What he aimed at in all this ; not to fill their heads with co-
rious ſpeculations, and furniſh them with ſomething to talk of among
the learned, but to ſecure and advance their real happineſs in two things'.
[1] Communion with God; “Therefore I have given them the
knowledge of thy name, of all that whereby thou haſt made thyſelf
known, that thy love, even that wherewith thou hast loved me, may be, not
only toward them, but in them ;” that is, First, “Let them have the
fruits of that love for their ſančtification; let the Spirit of love, with
which thou haft filled me, be in them.” Chriſt declares his Father's
name to believers, that with that divine light darted into their minds, a
divine love may be shed abroad in their hearts, to be in them a command.
ing, conſtraining principle of holineſs, that they may partake of a divine
nature. When God’s love to us comes to be in us, it is like the virtue
which the loadſtone gives the needle, inclining it to move toward the
pole ; it draws out the ſoul toward God, in pious and devout affections,
which are as the ſpirits of the divine life in the ſoul. Secondly, “Let
them have the taſte and reliſh of that love for their conſolation; let them
not only be intereſted in the love of God, by having God's name de-
clared to them, but, by a further declaration of it, let them have the
comfort of that intereſt; that they may not only know God, but know
that they know him,”.1 John 2. 3. It is the love of God thus shed abroad
in the heart, that fills it with joy, Rom. 5. 3, 5. This God has pro-
vided for, that we may not only be ſatisfied with his loving kindneſs;
but be ſatisfied of it ; and ſo may live a life of complacency in God, and
communion with him ; this we muſt pray for, this we muſt preſs after;
if we have it, we muſt thank Chriſt for it; if we want it, we may thank
ourſelves. - t . . .
[2.] Union with Chriſt in order hereunto"; and I in them. There
is no getting into the love of God but through Chriſt, nor can we keep
ourſelves in that love but by abiding in Chriſt, that is, having him to
abide in us; nor can we have the ſenſe and apprehenſion of that love
but by our experience of the in-dwelling of Chriſt, that is, the Spirit of
Chriſt in our hearts. It is Chriſt in us that is the only Hope of glory,
that will not make us ashamed, Col. 1. 27. All our communion with
God, the reception of his love to us, and our return of love to him again,
paſſes through the hands of the Lord Jeſus, and the comfort of both is
owing purely to him. Chriſt had ſaid but a little before, I in them ;
(v. 23.) and here it is repeated again, (though the ſenſe was complete
without it,) and the prayer cloſed with it, to ſhew how much the heart
of Chriſt was ſet upon it; all his petitions centre in this, and with this
“ the prayers of Jeſus, the Son of David, are ended;” “ I in them ; let
me have this, and I defire no more.” It is the glory of the Redeemer
to dwell in the redeemed; it is his rest for ever, and he has deſired it.
Let us therefore make ſure our union with Chriſt, and then take the com-
fort of his intercefficu. This prayer had an end, but that he ever lives
to make.
CHAP, XVIII.
Hitherto this evangelist has recorded little of the history of Christ, only ſº
far as was requiſite to introduce his diſcourſes; but now that the time
drew nigh that Jeſus muſt die, he is very particular in relating the cir-
cumstances of his ſufferings, and ſome which the others had ommitted, eſ:
pecially his ſayings. So far were his followers from being ashamed of his
croſs, or endeavouring to conceal it, that this was it which, both by word
and writing, they were most industrious to proclaim, and gloriod in it.
This chapter relates, I. How Christ was ārrested in the garden, and
Jurrendered himſelf a Priſoner, v. 1...12. How he was abuſed in the
High-Priest’s court, and how Peter, in the mean time, denied him,
v. 13.27. III. How he was proſecuted before Pilate, and examined
by him, and put in election with Barabbas for the favour of the people,
and lost it, v. 28.40. - -
1. W Vº Jeſus had ſpoken theſe words, he went
forth with his diſciples over the brook Cedron,
where was a garden, into the which he entered, and his
-
diſciples. 2. And Judas alſo, which betrayed him, knew
the place, for Jeſus oft-times reſorted thither with his diſ.
ciples. 3. Judas then, having received a band of men and
officers from the chief prieſts and Phariſees, cometh thither
with lanterns and torches and weapons. 4, Jeſus there-
fore, knowing all things that ſhould come upon him, went
forth, and ſaid unto them, Whom ſeek ye 5. They an-
ſwered him, Jeſus of Nazareth. Jeſus ſaith unto them, I
am he. And Judas alſo, who betrayed him, ſtood with
them. 6. As ſoon then, as he had ſaid unto them, I am
he, they went backward, and fell to the ground. 7. Then
aſked he them again, Whom ſeek ye? And they ſaid, Jeſus
of Nazareth.
am he if therefore ye ſeek me, let theſe go their way:
9. That the ſaying might be fulfilled which he ſpake, Of
them which thou gaveft me, have I loſt none. 10. Then
Simon Peter having a ſword, drew it, and ſmote the High-
Prieſt’s ſervant, and cut off his right ear. The ſervant’s
name was Malchus. -
up thy ſword into the ſheath : the cup which my Father
hath given me, ſhall I not drink it 12. Then the band
and the captain and officers of the Jews took Jeſus, and
bound him. - •
The hour was now come that the Captain of our ſalvation, who was to
be made perfect by ſufferings, ſhould engage the enemy. We have here
his entrance upon the encounter. The day of recompenſe is in his heart,
and “ the year of his redeemed is come, and his own arm works the ſal-
vation,” for he has no ſecond. “Let us turn aſide now, and ſee this
great fight.” - -
I. Our Lord Jeſus, like a bold champion, takes the field firſt ;
(v. 1, 2.) When he had ſpoken theſe words, preached the ſermon, prayed
his prayer, and ſo finished his testimony, he would loſe no time, but went
jorth immediately out of the houſe, out of the city, by moon-light, for
the paſſover was obſerved at the full moon, with his diſciples, (the eleven,
for Judas was otherwiſe employed,) and he went over the brook Cedron,
which runs between Jeruſalem, and the mount of Olives, where was a
garden, not of his own, but ſome friend’s, who allowed him the liberty of
it. Obſerve, -
1. That our Lord Jeſus entered upon his ſufferings when he had ſpoken
theſe words, as Matth. 26. 1. When he had finished theſe ſayings. Here
it is intimated, - -
(1.) That our Lord Jeſus took his work before him. The office of
the prieſt was to teach, and pray, and offer ſacrifice. Chriſt, after teach-
ing and praying, applies himſelf to make atonement. Chriſt had ſaid
all he had to ſay as a Prophet, and now he addreſſes himſelf to the
diſcharge of his office as a Prieſt, to make his ſoul an offering for ſin;
and when he had gone through that, he entered upon his kingly office.
(2.) That having by his ſermon prepared his diſciples for this hour of
trial, and by his prayer prepared himſelf for it, he then courageouſly
went out to meet it. When he had put on his armour, he entered the
liſts, and not till then. Let thoſe that ſuffer according to the will of
God, in a good cauſe, with a good conſcience, and having a clear call to
it, comfort themſelves with this, that Chriſt will not engage thoſe that are
his in any conflićt, but he will firſt do that for them which is neceſſary to
prepare them for it; and if we receive Chriſt’s inſtructions and comforts,
and be intereſted in his interceſſion, we may, with an unſhaken reſolution,
venture through the greateſt hardſhips in the way of duty. -
2. That he went forth with his diſciples. Judas knew what houſe he
was in in the city, and he could have ſtayed and met his ſufferings there;
but, - -
(1.) He would do as he was wont to do, and not alter his method,
either to meet the croſs or to miſs it, when his hour was come. It was
his cuſtom when he was at Jeruſalem, after he had ſpent the day in public
work, to retire at night to the mount of Olives; there his quarters were,
in the ſkirts of the city, for they would not make room for him in the
palaces, in the heart of the town. This being his cuſtom, he would not
be put out of his method by the forefight of his ſufferings, but, as Da-
sT. JOHN, XVIII.
8. Jeſus anſwered, I have told you that I |
11. Then ſaid Jeſus unto Peter, Put ||
Chriſt in the Garden.
(2.) He was as unwilling that there ſhould be an uproar among the
people, as his enemies were, for it was not his way to strive or cry. If
he had been ſeized in the city, and a tumult raiſed thereby, miſchief
might have been done, and a deal of blood ſhed, and therefore he with-
drew. Note, When we find ourſelves involved in trouble, we ſhould be
afraid of involving others with us. It is no diſgrace to the followers of
Chriſt to fall tamely. They who aim at honour from men, value them-
ſelves upon a reſolution to fell their lives as dear as they can ; but they
who know that their blood is precious to Chriſt, and that not a drop of
it ſhall be ſhed but upon a valuable confideration, need not ſtand upon
ſuch terms. - | ,
(3.) He would ſet us an example in the beginning of his paſſion, as he
did at the end of it, of retirement from the world. “Let us go forth
to him without the camp, bearing his reproach,” Heb. 13. 13. We
muſt lay aſide, and leave behind, the crowds, and cares, and comforts, of
cities, even holy cities, if we would cheerfully take up our croſs, and keep
up our communion with God therein. -
3. That he went over the brook Cedron; he muſt go over that to go
to the mount of Olives ; but the notice taken of it intimates that there
was ſomething in it fignificant ; and it points, (1.) At David’s pro-
phecy concerning the Meſfiah, (Pſ. 110. 7.) that “he ſhall drink of the
brook in the way;” the brook of ſuffering in the way to his glory and our
ſalvation, fignified by the brook Cedron; the black brook, ſo called, either
from the darkneſs of the valley it ran through, or the colour of the
| Meſſiah.
water, tainted with the dirt of the city; ſuch a brook Chriſt drank of,
when it lay in the way of our redemption, and “therefore ſhall he lift up
the head,” his own and ours. (2.) At David’s pattern, as a type of the
In his flight from Abſalom, particular notice is taken of his
“paſſing over the brook Cedron, and going up by the aſcent of mount
Olivet, weeping,” and all that were with him in tears too, 2 Sam. 15.
23, 30. The Son of David, being driven out by the rebellious Jews, who
would not have him to reign over them, (and Judas, like Ahithophel,
being in the plot againſt him,) paſſed over the brook in meanneſs and
humiliation, attended by a company of true mourners. The godly kings
of Judah had burnt and deſtroyed the idols they found at the brook Ce-
! dron ; (Aſa, 2 Chron. 15. 16. Hezekiah, 2 Chron. 30. 14. Joſiah,
2 Kings 23. 4, 6.) into that brook the abominible things were caſt.
Chriſt, being now made Sin for us, that he might aboliſh it, and take it
away, began his paſſion by the ſame brook. Mount Olivet, where Chriſt
began his ſufferings, lay on the eaſt fide of Jeruſalem ; mount Calvary,
where he finiſhed them, on the weſt; for in them he had an eye to ſuch
as ſhould come from the east and the west. -
4. That he entered into a garden. This circumſtance is taken notice
of only by this evangeliſt, that Chriſt’s ſufferings began in a garden. In
the garden of Eden fin began, there the curſe was pronounced, there the
Redeemer was promiſed, and therefore in a garden that promiſed Seed en-
tered the liſts with the old ſerpent. Chriſt was buried alſo in a garden.
(1.) Let us, when we walk in our gardens, take occaſion from thence to
meditate on Chriſt’s ſufferings in a garden, to which we owe all the plea-
ſure we have in our gardens, for by them the curſe upon the ground for
man’s ſake was removed. (2.) When we are in the midſt of our poſ.
ſeſſions and enjoyments, we muſt keep up an expeciation of troubles, for
our gardens of delight are in a vale of tears. -
5. That he had his diſciples with him, (1.) Becauſe he uſed to take
them with him when he retired for prayer. (2.) They muſt be witneſſes
of his ſufferings, and his patience under them, that they might with the
more aſſurance and affection preach them to the world, (Luke 24. 48.)
and be prepared to ſuffer themſelves. (3.) He would take them into
the danger to ſhew them their weaknefs, notwithſtanding the promiſes
they had made of fidelity. Chriſt ſometimes brings his people into diffi-
culties, that he may magnify himſelf in their deliverance.
6. That Judas the traitor knew the place, knew it to be the place of
his uſual retirement, and, probably, by ſome word Chriſt had dropped,
knew that he intended to be there that night, for want of a better
cloſet. A ſolitary garden is a proper place for meditation and prayer,
and, after a paſſover, a proper tirne to retire for private devotion, that
we may pray over the impreſſion, made, and the vows renewed, and clench
the nail. -
Mention is made of Judas’ knowing the place, - *
(1.) To aggravate the fin of Judas, that he would betray his Maſter,
notwithſtanding the intimate acquaintance he had with him; nay, and
that he would make uſe of his familiarity with Chriſt, as giving him an
opportunity of betraying him ; a generous mind would have ſcorned to
niel, did then juſt as he did qforetime, Dan. 6, 10.
do ſo baſe a thing ! Thus has Chriſt's holy religion been wounded in the
f
The Treachery of Judas.
*.
St. JoHN, XVIII.
Houſe of its friends, ſo as it could not have been wounded any where elſe.
Many an apoſtate could not have been ſo profane as he is, if he had not
been a profeſſor ; could not have ridiculed ſcriptures and ordinances, if
he had not known them. -
(2.) To magnify the love of Chriſt, that, though he knew where the |
traitor would ſeek him, thither he went to be found of him, now that he
as Man he ſaid, Let this cup paſs away; as Mediator he ſaid, “ Lo, I | —a
| to make him a king of Galilee, he withdrew, and hid himſelf; (ch. 6, 15.)
but when they came to force him to a croſs, he offered himſelf; for he
knew his hour was come. Thus he ſhewed himſelf willing to ſuffer and
die for us. What he did, was not by conſtraint, but by conſent; though
come. I come with a good will.” It was late in the night, (we may
ſuppoſe it eight or nine o’clock,) when Chriſt went out to the garden',
for it was not only his meat and drink, but his reſt and ſleep, to do the
will of him that ſent him. When others were going to bed, he was going |
| know not when our hour is come ; but then we are called to ſuffering,
when we have no way to avoid it but by fin; and when it comes to that, 's
to prayer, going to ſuffer.
II. The Captain of our ſalvation having taken the field, the enemy pre- }
ſently comes upon the ſpot, and attacks him ; (v. 3.) Judas with his men
comes thither, commiſſioned by the chief prieſts, eſpecially thoſe among |
them that were Phariſhes, who were the moſt bitter enemies to Chriſt. |
This evangeliſt paſſes over Chriſt's agony, becauſe the other three had |
y introduces Judas and his company that
fully related it, and preſentl
came to ſeize him.
Obſerve,
1. The perſons employed in this ačtion—“a band of men and officers |
- | Judas, however, to be ſure, knew him well enough, and yet none of them
from the chief prieſts, with Judas.”
(1.) Here is a multitude engaged againſt Chriſt—a band of men, atrºſex
-cohors—a regiment, a Roman band, which ſome think was five hun-
dred men, others a thouſand. Chriſt’s friends were few, his enemies
many. Let us therefore not follow a multitude to do evil, nor fear a mul.
titude deſigning evil to us, if God be for us. - -
(2.) Here is a mixed multitude ; the band of men were Gentiles, J&o-
man ſoldiers; a detachment out of the guards that were poſted in the
tower of Antonia, to be a curb upon the city; the officers of the chief
prieſts, innérºs. Either their domeſtic ſervants, or/the officers of their
courts, were Jews; theſe had an enmity to each other, but were united
againſt Chriſt, who came to reconcile both to God in one body.
(3.) It is a commiſſioned multitude, not a popular tumult; no, they
have received orders from the chief prieſts, upon whoſe ſuggeſtion to the
governor that this Jeſus was a dangerous Man, it is likely, they had a
warrant from him too to take him up, for they feared the people. See
what enemies Chriſt and his goſpel have had, and are likely to have, nu-
merous and potent, and therefore formidable : eccleſiaſtical and civil
powers combined againſt them, Pſ. 2. 1, 2. Chriſt ſaid it would be ſo,
(Matth. 10. 18.) and found it ſo. -
(4.) All under the direétion of Judas; he received this band of men,
it is probable that he defired it, telling them how neceſſary it was to ſend
a good force, and being as ambitious of the honour of commanding in
chief in this expedition, as he was covetous of the wages of this unrighte.
ouſneſs. He thought himſelf bravely preferred from coming in the rear
of the contemptible twelve, to be placed at the head of theſe formidable
hundreds ; he never made ſuch a figure before, and promiſed himſelf, per-
haps, that this ſhould not be the ;
with a captain’s commiſſion, or better, if he ſucceeded well in this enter-
priſe. A. -
2. The preparation they had made for an attack;
lanterns, and torches, and weapons.
(1.) If he ſhould abſcond, though they had moon-light, they would
have occaſion for their lights; but they might have ſpared theſe ; the
they came with
Jºcond Adam was not driven, as the firſt was, to hide himſelf, either for |
fear or ſhame, among the trees of the garden. It was folly to light a can- | - *
- be more terrible to apoſtates and betrayers than to finners of any other
éle, to ſeek the Sun by.
(2.) If he ſhould reſiſt, they would have occaſion for their arms;
“ the weapons of his warfare were ſpiritual,” and at thoſe weapons he had |
often beaten them, and put them to ſilence, and therefore they have now ||
recourſe to other weapons, ſwords and staves. .
II. Our Lord Jeſus gloriouſly repulſed the firſt onſent of the enemy,
v. 4...6, where obſerve,
1. How he received them, with all the mildneſs ima
them, and all the calmneſs imaginable in himſelf.
(1.) He met them with a very ſoft and mild queſtion; (v. 4.) Know-
ing all things that should come upon him, and therefore not at all ſurpriſed
ginable toward
with this alarm, with a wonderful intrepidity and preſence of mind, un- |
diſturbed and undaunted, he went forth to meet them, and, as if he fiad
been unconcerned, ſoftly aſked, “ Whom ſeek ye * What is the matter 2 |
What means this buſtle at this time of night º’’ See here, [1..] Chriſt’s
foreſight of his ſufferings; he “ knew all thoſe things that ſhould come
Vol. IV. No. 90. -
aſt time, but he ſhould be rewarded
t
|cient unto the day is the evil thereof.” yet it will do us good to expedt
i
upon him,” for he had obliged himſelf to fuffer them ; unleſs we had
ſtrength, as Chriſt had, to bear the diſcovery, we ſhould not covet to
know what shall come upon as: it would but anticipate our pain; “ ſuffi-
fufferings in general, ſo that when they come, we may ſay, “It is but
what we looked for, the coſt we ſat down and counted upon.” [2]
Chriſt’s forwardneſs to his ſufferings; he did not run away from them,
but went Óut to meet them, and reached forth his hand to take the bitter
cup. When the people would have forced him to a crown, and offered
came to this world to ſuffer, and went to the other world to reign. This
will not warrant us needleſsly to expoſe ourſelves to trouble, for we
let none of theſe things move us, for they cannot hurt us. e
(2.) He met them with a very calm and mild anſwer, when they told
him whom they were in queſt of, v. 5. They ſaid, Jeſus of Nazareth’; and
he ſaid, I am he. -
[1..] It ſhould feem, “their eyes were held, that they could not know
him.” It is highly probable that many of the Roman band, at leaſt the
officers of the temple, had often ſeen him; ſo as to ſatisfy their curioſity;
| could pretend to ſay, Thou art the man we ſeek. Thus he ſhewed them
| the folly of bringing lights to fee for him, for he could make them not
| to know him, when they ſaw him ; and he has herein ſhewed us how
| them.
| with thoſe that fought againſt him.
| moſt.
when he was trampled upon as a worm, and no man.
| eaſily he can infatuate the counſels of his enemies, and make them loſe
themſelves, when they are ſeeking miſchief. - {
[2.] In their inquiries for him they called him Jeſus of Nazareth,
which was the only title they knew him by, and, probably, he was ſo
called in their warrant. It was a name of reproach given him, to darken
the evidence of his being the Meſfiah. By this it appears that they knew
him not, whence he was ; for if they had known, ſurely they would not
have perſecuted him. &
[3.] He fairly anſwers them, I am he. He did not improve the ad-
vantage he had againſt them by their blindneſs, as Eliſha did againſt the
Syrians, telling them, “ This is not the way, neither is this the city;”
but improves it as an opportunity of ſhewing his willingneſs to ſuffer.
Though they called him Jeſus of Nazareth, he anſwered to the name, for
he deſpiſed the reproach ; he might have ſaid, I am not he, for he was
Jeſus of Bethlehem ; but he would by no means allow equivocations. He
has hereby taught us to own him, whatever it coſt us; not to be ashamed
of him or his words; but even in difficult times, “to confeſs Chriſt cru- .
cified, and manfully to fight under his banner.” I am he, ‘Eyd siva-I am
he, is the glorious name of the bleſſed God, (Exod. 3. 14.) and the ho-
nour of that name is juſtly challenged by the bleſſed Jeſus. 4.
[4.] Particular notice is taken in a parentheſis, that Judas ſtood with
He that uſed to ſtand with them that followed Chriſt, now ſtood
This deſcribes an apoſtate; he is
one that changes fides, he herds himſelf with thoſe with whom his heart
always was, and with whom he ſhall have his lot in the judgment-day.
This is mentioned, First, To ſhew the impudence of Judas. One would
wonder where he got the confidence with which he now faced his maſter,
and was not ashamed, neither could he blush ; Satan in his heart gave him
a whore's forehead. Secondly, To ſhew that Judas was particularly
aimed at in the power which went along with that word, I am he, to
foil the aggreſſors; it was an arrow levelled at the traitor’s conſcience,
and pierced him to the quick; for Chriſt’s coming and his voice will
claſs. . -
2. See how he terrified them, and obliged them to retire; (v. 6.)
They went backward, and, like men thunder-ſtruck, fell to the ground.
It ſhould ſeem, they did not fall forward, as humbling themſelves before
him, and yielding to him, but backward, as ſtanding it out to the ut-
Thus Chriſt was declared to be more tisan a man, even then
This word, I am
he, had revived his diſciples, and raiſed them up 3 (Matth. 14, 27.)
but the ſame word ſtrikes his enemies down. Hereby he ſhewed
plainly,
P | What he could have done with them ; when he ſtruck them
down, he could have ſtruck them dead; when he ſpake them to the
ground, he could have ſpoke them to hell, and have ſent them, like Korah’s
company, the next way thither ; but he would not do ſo, [1..] Becauſe
the hour of his ſuffering was come, and he would not put it by ; he would
8 N
. . . . . . - sT. JoHN, XVIII.
only ſhew that his life was not forced from him; but he laid it down of
himſelf, as he had ſaid. [2.] Becauſe he would give an inſtance of his
patience and forbearance with the worſt of men, and his compaſſionate
love to his very enemies. In ſtriking them down, and no more, he gave them
both a call to repent, and ſpace to repent ; but their hearts were hardened,
and all was in vain. - - -
(2.) What he will do at laſt with all his implacable enemies, that will
not repent to give him glory ; they shall flee, they shall fall, before him.
Now the ſcripture was accompliſhed, (Pſ. 21. 12.) Thou shalt make
them turn their back, Pſ. 20.8. And it will be accompliſhed more and
more ; with the breath of his mouth he will ſlay the wicked, 2 Theſſ. 2. 8.
Rev. 19, 21. “Quid judicaturus faciet, qui judicandus hoc facit—What
will he do when he ſhall come to judge, ſeeing he did this when he came
to be judged 2’’ Auguſtin. . ... ."
IV. Having given his enemies a repulſe, he gives his friends a pro-
te&tion, and that by his word too, v. 7...9. where we may obſerve,
1. How he continued to expoſe himſelf to their rage, v. 7. They
did not lie long where they fell, but, by divine permiſſion, got up again ;
it is only in the other world that God's judgments are everlaſting. When
they were down, one would have thought Chriſt ſhould have made his
eſcape; when they were up again, one would have thought they ſhould have
let fall their purſuit ; but we ſtill find, (1.) They are as eager as ever
to ſeize him. It is in ſome confuſion and diſorder that they recover
themſelves, they cannot imagine what ailed them that they could not
keep their ground, but will impute it to any thing rather than Chriſt’s
power. Note, There are hearts ſo very hard in fin, that nothing will
work upon them to reduce and reclaim them. (2.) He is as willing as
ever to be ſeized. When they were fallen before him, he did not inſult
over them, but, ſeeing them at a loſs, aſked them the ſame queſtion, Whom
..ſeek ye P And they gave him the ſame anſwer, Jeſus of Nazareth. In
his repeating the queſtion, he ſeems to come yet cloſer to their conſcien-
ces; “Do ye not know whom ye ſeek P Are ye not aware that ye are in an
error, and will ye meddle with your match Have ye not had enough of
it, but will ye try the other ſtruggle 2 Did ever any harden his heart
against God and prºſper ?” In their repeating the ſame anſwer, they
ſhewed an obſtinacy in their wicked way; they ſtill call him Jeſus of Na-
zareth, with as much diſdain as ever, and Judas as unrelenting as any of ||
them. Let us therefore fear lest, by a few bold ſteps at firſt in a ſinful
way, our hearts be hardened. -
2. How he contrived to ſecure his diſciples from their rage. He im-
proved this advantage againſt them for the protećtion of his followers;
when he ſhews his courage with reference to himſelf, I have told you that
I am he, he ſhews his care for his diſciples, Let theſe go their way. He
ſpeaks this as a command to them, rather than a contraćt with them ;
for they lay at his mercy, not he at their’s. He charges them therefore
as one having authority; “Let theſe go their way; it is at your peril
if ye meddle with them.” This aggravated the fin of the diſciples in
forſaking him, and particularly Peter's denying him, that Chriſt had
given them this paſs, or warrant of protećtion, and yet they had not
faith and courage enough to rely upon that, but betook themſelves to
ſuch baſe and ſorry ſhifts for their ſecurity. When Chriſt ſaid, Let theſe
go their way, he intended, -
{} To manifeſt his affectionate concern for his diſciples; when he ex-
poſed himſelf, he excuſed them, becauſe they were not as yet fit to ſuffer;
their faith was weak, and their ſpirits low, and it would have been as
much as their ſouls, and the lives of their ſouls, were worth, to bring
them into ſufferings now. New wine muſt not be put into old bottles. And
beſides, they had other work to do ; they muſt go their way, for they are
to go into all the world to preach the goſpel ; Destroy them not, for a
bleſſing is in them. Now herein, [1..] Chriſt gives us a great encourage-
ment to follow him ; for though he has allotted us ſufferings, yet he
confiders our frame, will wiſely time the croſs, and proportion it to our
ſtrength, and will deliver the godly out of temptation, either from it, or
through it. [2.] He gives us a good example of love to our brethren
and concern for their welfare. We muſt not conſult our own eaſe and
ſafety only, but others’ as well as our own, and in ſome caſes more than
our own. There is a generous and heroic love, which will enable us to
lay down our lives for the brethren, 1 John 3. 16.
(2.) He intended to give a ſpecimen of his undertaking as Mediator.
When he offered himſelf to ſuffer and die, it was that we might eſcape.
He was our &vrīq,930s—a Sufferer in our ſtead; when he ſaid, Lo, I
come, he ſaid alſo, Let thºſe go their way; like the ram offered inſtead of
Iſaac. -
3. Now herein he confirmed the word which he had ſpoken a little
The Ear of Malchus cut off.
before, (ch. 17.12.) Qf them which thou gaveſt me, I have loſt none.
Chriſt, by fulfilling that word in this particular, gave an aſſurance that
it ſhould be accompliſhed in the full of extent of it, not only for them
that were now with him, but for all that ſhould believe on him through
their word. Though Chriſt's keeping of them was meant eſpecially of
the preſervation of their ſoul’s from fin and apoſtaſy, yet it is here ap-
plied to the preſervation of their natural lives, and very fitly, for even
the body was a part of Chriſt’s charge and care ; he is to raiſe it up at
the last day, and therefore to 4 reſerve that as well as the ſpirit and ſoul,
1 Theſſ. 5. 28. 2 Tim. 4, 17, 18. Chriſt will preſerve the aatural life
| for the ſervice to which it is deſigned ; it is given him to be uſed for
him, and he will not loſe the ſervice of it, but will be magnified in it,
whether by life or death ; it ſhall be held in life as long as any uſe is to be
made of it. Chriſt’s witneſſes ſhall not die till they have given in their
evidence. But that is not all ; this preſervation of the diſciples was, in
the tendency of it, a ſpiritual preſervation; they were now ſo weak in
faith and reſolution, that, in all probability, if they had been called out
to ſuffer at this time, they would have ſhamed themſelves and their Maſ-
ter, and ſome of them, at leaſt the weaker of them, would have been
loſt; and therefore that he might loſe none, he would not expoſe them.
The ſafety and preſervation of the ſaints are owing, not only to the di-
vine grace in proportioning the ſtrength to the trial, but to the divine
providence in proportioning the trial to the ſtrength.
V. Having provided for the ſafety of the diſciples, he rebukes the
raſhneſs of one of them, and repreſſes the violence of his followers, as
he had repulſed the violence of his perſecutors, v. 10, 11, where we
have, - t x *
1. Peter’s raſhneſs. He had a ſword; it is not likely that he wore
one conſtantly as a gentleman, but they had two ſwords among them all,
(Luke 22. 38.) and Peter was intruſted with one, and he drew it, for
now, if ever, he thought it was his time to uſe it, and he ſmote one of
the High-priest’s ſervants, who, it is likely was one of the forwardeſt,
and aiming, it is likely, to cleave him down the head, miſſed his blow,
and only cut off his right ear. The ſervant’s name, for the greater
certainty of the narrative, is recorded ; it was Malchus, or Malluch,
Neh. 10. 4. - g
(1.) We muſt here acknowledge Peter’s good will ; he had an honeſt
zeal for his Maſter, though now miſguided ; he had lately promiſed to
venture his life for him, and would now make his words good. Probably,
it exaſperated Peter to ſee Judas at the head of this gang; his baſeneſs
excited Peter’s boldneſs, and I wonder that when he did draw his ſword,
he did not aim at his head. º
(2.) Yet we muſt acknowledge Peter's ill conduct ; and though his
good intention did excuſe, yet it would not juſtify him. ...[1..] He had
no warrant from his Maſter for what he did. Chriſt’s ſoldiers muſt wait
the word of command, and not out-run it; before they expoſe themſelves
to ſufferings, they muſt ſee to it, not only that their cauſe be good, but
their call clear. [2.] He tranſgreſſed the duty of his place, and refifted
the powers that were, which Chriſt had never countenanced, but forbidden,
(Matth. 5. 39.) that ye reſiſt not evil. . [3.]. He oppoſed his Maſter's
ſuffering, and, notwithſtanding the rebuke he had for it once, is ready to
repeat, Masterſpare thuſelf; ſuffering be far from thee; though Chriſt
had told him, that he muſt and would ſuffer, and that his hour was now
| come; thus, while he ſeemed to fight for Chriſt, he fought againſt him.
[4.] He broke the capitulation his maſter had lately made with the ene-
my; when he ſaid, Let theſe go their way, he not only indented for their
ſafety, but in effect paſſed his word for their good behaviour, that they
ſhould go away peaceably ; this Peter heard, and yet would not be bound
by. As we may be guilty of a ſinful cowardice when we are called to
appear, ſo we may be of a ſinful forwardneſs when we are called to retire.
[5.] He fooliſhly expoſed himſelf and his fellow diſciples to the fury of
this enraged multitude ; if he had cut off Malchus’ head, when he cut
off his ear, we may ſuppoſe the ſoldiers would have fallen upon all the
diſciples, and have hewed them to pieces, and would have repreſented
Chriſt as no better than Barabbas. Thus many have been guilty of ſelf-
deſtruštion, in their zeal for ſelf-preſer vation. [6.] Peter played the
coward ſo ſoon after this, (denying his Maſter,) that we have reaſon to
think that he would not have done this, but that he ſaw his Maſter cauſe
them to fall on the ground, and then he could deal with them, but when
he ſaw him ſurrender himſelf notwithſtanding, his courage failed him
then ; whereas the true chriſtian hero will appear in the cauſe of Chriſt,
not only when it is prevailing, but when it ſeems to be declining; will
be on the right fide, though it be not the riſing fide.
(3.) We muſt acknowledge God’s over-ruling providence in dire&ting
ST. JOHN, XVä,
The Ear of Malchus cut off.
the ſtroke, (ſo that it ſhould do no more execution, but only cut off his
aar, which was rather marking him than maiming him,) as alſo in giving
Chriſt an opportunity to manifeſt his power and goodneſs in healing the
hurt, Luke 22, 51. Thus what was in danger of turning to Chriſt’s re-
proach, proved an occaſion of that which redounded much to his honour,
even among his adverſaries.
2. The rebuke his Maſter gave him; (v. 11.) Put up thy ſword into
the sheath, or ſcabbard; it is a gentle reproof, becauſe it was his zeal
that carried him beyond the bounds of diſcretion ; he did not aggravate.
the matter, only bid him do ſo no more. Many think, when they are in
grief and diſtreſs, it will excuſe them if they be hot and haſty with thoſe
about them ; but Chriſt has here ſet us an example of meekneſs in ſuffer-
ings. Peter muſt put up his ſword, for it was the ſword of the Spirit
that was to be committed to him ; weapons of warfare not carnal, yet
mighty. When Chriſt with a word felled the aggreſſors, he ſhewed
Peter how he ſhould be armed with a “word, quick and powerful, and
ſharper than any two-edged ſword,” and with that, not long after this,
he laid Ananias and Sapphira dead at his feet. •
2. The reaſon for this rebuke ; “The cup which my Father has
given me, ſhall I not drink it º’’ Matthew relates another reaſon which
Chriſt gave for this rebuke, but John preſerves this, which he had
omitted; in which Chriſt gives us,
i.) A full proof of his own ſubmiſſion to his Father's will. Of all
(l.) P
that was amiſs in what Peter did, he ſeems to reſent nothing ſo much as
that he would have hindered his ſufferings now that his hour was come ;
“What, Peter, wilt thou ſtep in between the cup and the lip P Get thee
hence, Satan.” If Chriſt be determined to ſuffer and die, it is preſump-
tion for Peter in word or deed to oppoſe it; Shall I not drink it 2 The
manner of expreſſion ſpeaks a ſettled reſolution, and that he would not
entertain a thought to the contrary. He was willing to drink of this
cup, though it was a bitter cup, an infuſion of the wormwood and the gall,
the cup of trembling, a bloody cup, the “dregs of the cup of the Lord’s
wrath,” Iſa. 51. 22. He drank it, that he might put into our hands.
the cup of ſalvation, the cup of conſolation, the cup of bleſſing ; and
therefore he is willing to drink it, becauſe his Father put it into his hand,
If his Father will have it ſo, it is for the beſt, and be it ſo.
(2.) A fair pattern to us of ſubmiſſion to God’s will in every thing
that concerns us. We muſt pledge Christ in the cup that he drank of,
(Matth. 20. 23.) and muſt argue ourſelves into a compliance. [1..] It
is but a cup ; a ſmall matter comparatively, be it what it will. It is not
a ſea, a red ſea, a dead ſea, for it is not hell; it is light, and but for a
moment. [2.] It is a cup that is given us ; ſufferings are gifts. [3.]
It is given us by a Father, who has a Father’s authority, and does us
no wrong ; a Father’s affection, and means us no hurt. *
VI. Having entirely reconciled himſelf to the diſpenſation, he calmly
ſurrendered, and yielded himſelf a priſoner, not becauſe he could not
have made his eſcape, but becauſe he would not. One would have
thought the cure of Malchus’ ear ſhould have made them relent, but no-
thing would win upon them. “ Maledićtus furor, quem nec majeſtas mi-
raculi nec pietas beneficii confringere potuit—Accurſed rage, which the
grandeur pf the miracle could not appeaſe, nor the tenderneſs of the fa-
vour conciliate.” Anſelm. Obſerve here,
1. How they ſeized him ; they took Jeſus. Only ſome few of them
could lay hands on him, but it is charged upon them all, for they were
all aiding and abetting : in treaſon there are no acceſſaries ; all are prin-
cipals. Now the ſcripture was fulfilled, Bulls have compaſſed me,
(Pſ. 22. 12.) compaſſed me like bees, Pſ. 118, 12. “The breath of our
noſtrils is taken in their pit,” Lam. 4. 20. They had ſo often been
fruſtrated in their attempts to ſeize him, that now, having gotten him
into their hands, we may ſuppoſe, they flew upon him with ſo much the
more violence.
2. How they ſecured him ; they bound him.
ſufferings is taken notice of only by this evangeliſt, that, as ſoon as ever
he was taken, he was bound, pinioned, hand-cuffed; tradition ſays,
“They bound him with ſuch cruelty, that the blood ſtarted out at his
fingers’ ends ; and, having bound his hands behind him, they clapt an
iron chain about his neck, and with that dragged him along.” See
Gerhard. Harm. cap. 5. . . .
(1.) This ſpeaks the ſpite of his perſecutors. They bound him, [1..]
That they might torment him, and put him in pain, as they bound Sam-
ſon to afflićt him. [2.] That they might diſgrace him, and put him to
shame ; ſlaves were bound, ſo was Chriſt, though free-born. [3.] That
they might prevent his eſcape, Judas having bidden them hold him fast.
See their folly, that they ſhould think to fetter that power which had -
but juſt now proved. itſelf omnipotent [4.] They bound him as one
already condemned, for they were reſolved to proſecute him to the death,

| and that he ſhould die as a fool dieth, as a malefactor, with his hands
bound, 2 Sam. 3. 33, 34. Chriſt had bound the conſciences of his perſe-
| cutors with the power of his word, which galled them ; and to be re-
venged on him, they laid theſe bonds on him.
(2.) Chriſt’s being bound was very ſignificant ; in this as in other things
| there was a myſtery. [].] Before they bound him, he had bound himſelf
by his own undertaking to the work and office of a Mediator; he was
already bound to the horns of the altar with the cords of his own love
to mafi, and duty to his Father, elſe their cords would not have held.
him. [2.]...We were bound with the cords of our iniquities, (Prov. 5.
22.) with, the yoke of our tranſgreſſions, Lam. 1. 14. Guilt is a bond on
the ſoul, by which we are bound over to the judgment of God; corrup-
tion is a bond on the ſoul, by which we are bound under the power of
Satan. Chriſt, being made Sin for us, to free us from thoſe bonds, him-
ſelf ſubmitted to be bound for us, elſe we had been bound hand and foot,
and reſerved in chains of darkneſs. To his bonds we owe our liberty,
his confinement was our enlargement; thus the Son maketh us free.
[3.] The types and prophecies of the Old Teſtament were herein ac-
compliſhed; Iſaac was bound, that he might be ſacrificed ; Joſeph was,
bound, and the irons entered into his ſoul, in order to his being brought
from priſon to reign, Pſ. 105. 18. Samſon was bound in order to his
ſlaying more of the Philiſtines at his death than he had done in his life.
And the Meſſiah was propheſied of as a priſoner, Iſa. 53. 8. [4.]
Chriſt was bound, that he might bind us to duty and obedience. His
bonds for us are bonds upon us, by which we are for ever obliged to love
him and ſerve him. Paul’s ſalutation to his friends, is Chriſt's to us all;
“Remember my bonds, (Col. 4. 18.) remember them as bound with him
jrom alkſin, and to all duty.” [5.] Chriſt’s bonds for us were defigned
to make our bonds for him eaſy to us, if at any time we be ſo called out
to ſuffer for him, to ſanétify and ſweeten them, and put honour upon
them ; theſe enabled Paul and Silas to fing in the ſtocks, and Ignatius
to call his bonds for Chriſt ſpiritual pearls. Epist. ad Eyhes. -
13. And led him away to Annas firſt ; for he was
father-in-law to Caiaphas, who was the High Prieſt that
ſame year. 14. Now Caiaphas was he who gave counſel
to the Jews, that it was expedient that one man ſhould
die for the people. 15. And Simon Peter followed
Jeſus, and ſo did another diſciple: that diſciple was
known unto the High Prieſt, and went in with Jeſus'
into the palace of the High Prieſt. 16. But Peter ſtood
at the door without. Then went out that other diſciple
which was known unto the High Prieſt, and ſpake unto
her that kept the door, and brought in Peter. 17.
Then faith the damſel that kept the door unto Peter,
Art not thou alſo one of this man’s diſciples He faith,
I am not. 18. And the ſervants and officers ſtood
there, who had made a fire of coals; for it was cold:
This particular of his
and they warmed themſelves: and Peter ſtood with
them, and warmed himſelf. 19. The High Prieſt then
aſked Jeſus of his diſciples, and of his doćtrine. 20. Jeſus
anſwered him, I ſpake openly to the world; I ever taught
in the ſynagogue, and in the temple, whither the Jews
always reſort; and in ſecret have I ſaid nothing. , 21.
why aſkeſt thou me? Aſk them which heard me, what I
havé ſaid unto them : behold, they know what I ſaid.
22. And when he had thus ſpoken, one of the officers
which ſtood by ſtruck Jeſus with the palm of his hand,
ſaying, Anſwereſt thou the High Prieſt ſo 23. Jeſus an-
ſwered him, If I have ſpoken evil, bear witneſs of the
evil: but if well, why ſmiteſt thou me? 24. Now Annas
had ſent him bound unto Caiaphas the High Prieſt. 25.
And Simon Peter ſtood and warmed himſelf. They ſaid
therefore unto him, Art not thou alſo one of his diſ.
ciples He denied it, and ſaid, I am not. 26. One of the
. . . . . St. JOHN, XVIII.
ſervants of the High Prieſt, (being his kinſman whoſe ear
Peter cut off) ſaith, Did not I ſee thee in the garden with
him 27, Peter then denied again; and immediately the
cock crew. - -
\
the other evangeliſts; Peter’s º of him, which the other evange-
liſts had given the ſtory of entire
paſſages. The crime laid to his charge, having relation to religion, the
judges of the ſpiritual court took it to fall dire&ly under their cogni- |
zance; both Jews and 'Gentiles ſeized him, and ſo both Jews and Gen-
tiles tried and condemned him, for he died for the fins of both. Let us
go over the ſtory in order. * * *
I. Having ſeized him, they led him away to Annas firſt, before they
brought him to the court, that was ſat, expecting him, in the houſe of |
Caiaphas, v. 13.
i. They led him away,
tory ; led him as a ; to the ſlaughter, and they led him through the
sheep-gate ſpoken of Neh. 3. 1.
mount of Olives into Jeruſalem. They hurried him away with violence,
as if he had been the worſt and vileſt of malefactors. We had been led
away of our own impetuous lasts, and led captive by Satan at his will, and,
that we might be reſcued, Chriſt was led away, led captive by Satan’s
agents and inſtruments. - *.
2. They led him away to their maſters that ſent them ; it was now
about midnight, and one would think they ſhould have put him in ward,
(Lev. 24. *) ſhould have led him to ſome priſon, till it was a pro-
per time to call a court ; but he is hurried away immediately, not to the
juſtices of peace, to be committed, but to the judges, to be condemned ;
fo extremely violent was the proſecution, partly becauſe they feared a
reſcue, which they would thus not only leave no time for, but give a ter-
ror to ; partly becauſe they greedily thirſted after Chriſt’s blood, as the
eagle that hasteth to the prey. . -
3. They led him to Annas firſt ; probably, his houſe lay in the way,
and was convenient for them to call at to refreſh themſelves, and, as ſome
think, to be paid for their ſervice. I ſuppoſe Annas was old add-infirm,
and could not be preſent in council with the reſt at that time of night,
and yet earneſtly defired to ſee the prey. To gratify him therefore with
the aſſurance of their ſucceſs, that the old man might ſleep the better,
and to receive his bleſſing for it, they produce their priſoner before him.
It is ſad to ſee them that are old and fickly, when they cannot commit
fin as formerly, taking pleaſure in them that do. Dr. Lightfoot thinks
Annas was not preſent, becauſe he was to attend early that morning in
the temple, to examine the ſacrifices which were that day to be offered,
whether they were without blemish ; if ſo, there was a fignificancy in it,
that Chriſt, the great Sacrifice, was preſented to him, and ſent away
bound, as approved and ready for the altar. º .
4. This Annas was father-in-law to Caiaphas the High-prieſt; this
kindred by marriage between them, comes in as a reaſon either why
Caiaphas ordered that this piece of reſpect ſhould be done to Annas, to
favour him with the firſt fight of the priſoner; or why Annas was will.
ing to countenance Caiaphas in a matter his heart was ſo much upon.
Note, Acquaintance and alliance with wicked people are a great confir-
mation to many in their wicked ways. -
II. Annas did not long detain them, being as willing as any of them
to have the proſecution puſhed on, and therefore ſent him bound to Caia.
phas to his houſe, which was appointed for the rendezvous of the Sanhe-
drim upon this occaſion; or to the uſual place in the temple, where the
High-Prieſt kept his court ; this is mentioned, v. 24. But our tranſ-
lators intimate in the margin, that it ſhould come in here, and accord-
ingly, read it there, Annas had ſent him. Obſerve here,
1. The power of Caiaphas intimated ; (v. 18.) He was High-Prieſ?
that ſame year. The High-Prieſt’s commiſſion was during life ; but
there was now ſuch frequent changes by the Simoniacal artifices of aſ.
- tº - ... Y. * e - |
piring men with the government, that it was become almoſt an annual
office, a preſage of its final period approaching ; while they were under-
mining one another, God was overturning them all, that he might come,
whoſe right it was.
God, Providence ſo ordered it, that a bad mafi ſhould be in the chair to
do it. (2.) That, when God would make it to appear what corruption
y itſelf, is interwoven with the other ||
for through that they went from the
l
| where he had temptation and opportunity to exert it.
| leader in the putting of Chriſt to death.
| not been preferred.
We have here an account of Chriſt’s arraignment before the High- |
Prieſt, and ſome paſſages that occurred therein, which were omitted by |
Chriſt before Annas and Caiaphas,
there was in the heart of a bad man, he put him into a place of power,
It was the ruin
of Caiaphas, that he was High-Prieſt that year, and ſo became a ring-
Many a man’s advancement
has loſt him his reputation, and he had not been diſhonoured if he had
2. The malice of Caiaphas, which is intimated (v. 14.) by the re-
peating of what he had ſaid ſome time before, that, right or wrong,
| guilty or innocent, “it was expedient that one man ſhould die for the
Caiaphas was High-Prieſt that ſame year when
Meffiah was to be cut off; which intimates, ( 1.) That when a bad thing
was to be done by a High-Prieſt, according to the fore-knowledge of
people;” which refers to the ſtory ch. 11. 50. This comes in here, to
ſliew, (1.) What a bad man he was ; this was that Caiaphas that go-
verned himſelf and the church by rules of policy, in defiance of the rules
of equity. (2.) What ill uſage Chriſt was likely to meet with in his
| court, when his caſe was adjudged before it was heard, and they were al-
| ready reſolved what to do with him ; he must die; ſo that his trial was
| a jeſt. . Thus the enemies of Chriſt’s goſpel are reſolved, true or falſe, to
run it down. (3.) It is a teſtimony to the innocency of our Lord Jeſus,
|from the mouth of one of his worſt enemies, who owned that he fell a
led him in triumph, as a trophy of their vic- |
Sacrifice to the public good, and that it was not just he ſhould die, but
expedient only. .
3. The concurrence of Annas in the profecution of Chriſt. He made
| himſelf a partaker in guilt, (1.) With the captain and ºfficers, that
| without law of mercy had bound him; for he approved it by continuing
him bound, when he ſhould have looſéd him, he not being convićted of
any crime, nor having attempted an eſcape. If we do not what we can,
to undo what others have ill done, we are acceſſaries ew post facto—after
the fact. It was more excuſable in the rude ſoldiers to bind him, thania
Annas, who ſhould have known better, to continue him bound. (2.)
With the chief prieſt and council, that condemned him, and proſecuted
him to death. This Annas was not preſent with them, yet thus he
wiſhed them goodſpeed, and became a partaker of their evil deeds.
III. In the houſe of Caiaphas, Simon Peter began to deny his Maſ-
ter, v. 15... 18. * a I
, I. It was with much ado that Peter got into the hall where the court
was ſat, an account of which we have v. 15, 16. Where we may ob-
ſerve - - -
(i.) Peter's kindneſs to Chriſt, which (though it proved no kind.
neſs) appeared in two things. . [1..] That he followed Jeſus when he.
was led away : though at firſt he fled with the reſt, yet afterward he
took heart a little, and followed at ſome diſtance; calling to mind the
promiſes he had made to adhere to him, whatever it coſt him. They
that had followed Chriſt in the midſt of his honours, and ſhared with him
in thoſe honours, when the people cried Hoſanna to him, ought to have
followed him now in the midſt of his reproaches, and to have ſhared with
him in thoſe. They that truly love and value Chriſt, will follow him all
weathers and all ways. [2.] When he could not get in where Jeſus
was in the midſt of his enemies, he stood at the door without ; willing to
be as near him as he could, and waiting for an opportunity to get nearer.
Thus when we meet with oppoſition in following Chriſt, we muſt ſhew
our good will. But yet this kindneſs of Peter’s was no kindneſs, becauſe
he had not ſtrength and courage enough to perfevere in it, and ſo, as it
proved, he did but run himſelf into a ſnare ; and even his following
Chriſt, confidering all things, was to be blamed ; becauſe Chriſt, who
knew him better than he knew himſelf, had expreſsly told him, (ch.
18. 36.) “ Whither I go, thou canſt not follow me how ;” and had told
him again and again that he would deny him ; and he had lately had ex-
perience of his own weakneſs in forſaking him. Note, We muſt take
heed of tempting God by running upon difficulties beyond our ſtrength,
and venturing too far in way of ſuffering. If our call be clear to expoſe
ourſelves, we may hope that God will enable us to honour him ; but if it
| be not, we may fear that God will leave us to ſhame ourſelves. -
(2.) The other diſciple's kindneſs to Peter, which yet, as it proved,
was no kindneſs neither. St. John ſeveral times in this goſpel ſpeaking
of himſelf as another diſciple, many interpreters have been led by that to
fancy that this other diſciple here, was John ; and many conjećtures they
have how he ſhould come to be known to the High-Prieſt; “propter
generis nobilitatem—being of ſuperior birth,”, faith Jerome, Epitaph.
Marcel, as if he were a better gentleman born than his brother James,
when they were both the ſons of Zebedee the fiſherman ; ſome will tell
you that he had ſold his eſtate to the High-Prieſt ; others, that he ſup-
plied his family with fiſh ; which are very improbable. But I ſee no
reaſon to think that this other diſciple was John, or one of the twelve;
other ſheep Chriſt had, which were not of the fold ; and this might be,
as-the Syriac reads it, “unus ex diſcipulis aliis—one of thoſe other
w ST. JOHN, XVIII.
The Fall of Peter.
º
diſciples” that believed in Chriſt, but reſided at Jeruſalem, and kept their
places there ; perhaps Joſeph of Arimathea, or Nicodemus, known to
the High-Prieſt, but not known to him to be diſciples of Cluiſt. Note,
As there are many who ſeem diſciples, and are not ſo ; ſo there are many
who are diſciples, and feem not ſo. There are good people hid in courts,
even Nero's, as well as hid in crowds. We muſt not conclude a man to
be no friend to Chriſt, merely becauſe he has acquaintance and conver-
ſation with thoſe that were his known enemies.
. Now, E1.] This other diſciple, whoever he was, ſhewed a reſpešt to
Peter, in introducing him, not only to gratify his curioſity and affection,
but to give him an opportunity of being ſerviceable to his Maſter upon
his trial, if there were occaſion. Thoſe that have a real kindneſs for
Chriſt and his ways, though their temper may be reſerved, and their cir- ||
cumſtances lead them to be cautious and retired, yet, if their faith be
ſincere, they will diſcover, when they are called to it, which way their
inclination lies, by being ready to do a profeſſed diſciple a good turn.
Peter perhaps had formerly introduced this diſciple into converſation
with Chriſt, and now he requites his kindneſs, and is not aſhamed to own
him, though, it ſhould ſeem he had at this time but a poor downcaſt ap-
pearance. - t tº
[2.] But this kindneſs proved no kindneſs, nay a great diſkindneſs ;
by letting him into the High-Prieſt’s hall, he let him into temptation,
and the conſequence was bad. Note, The courtefies of our friends ofte
prove a ſnare to us, through a miſguided affection. g
2. Peter, being got in, was immediately aſſaulted with the temptation,
and foiled by it, v. 17.
was. It was a filly maid, of ſo ſmall account, that ſhe was only ſet to
keep the door, that challenged him, and ſhe only aſked him careleſsly,
“Art not thou one of this man's diſciples P’ Probably, ſuſpecting it by
his ſheepiſh look, and coming in timorouſly. We ſhould many a time
better maintain a good cauſe, if we had a good heart on it, and could put
a good face on it. Peter had had ſome reaſon to take the alarm, if Mal-
chus had ſet upon him, and had ſaid, “This is he that cut off my ear,
and I will have his head for it;” but when a maid only aſked him, Art
not thou one of them 2 he might without danger have anſwered, And
what if I am 2 Suppoſe the ſervants had ridiculed him, and inſulted over
him, upon it, thoſe can bear but little for Christ, that cannot bear that ;
that is but running with the footmen. -
(2.) How ſpeedy the ſurrender was ; without taking time to recolle&
himſelf, he ſuddenly anſwered, I am not. If he had had the boldneſs of
the lion, he would have ſaid, “It is my honour that I am ſo ;” or if he
had had the wiſdom of the ſerpent, he would have kept filence at this
time, for it was an evil time. But all his care being for his own ſafety,
he thought he could not ſecure that but by a peremptory denial, I am
not ; he not only denies it, but even diſilains it, and ſcorns her words.
. (3.) Yet he goes further into the temptation ; (v. 18.) “And the
ſervants and officers ſtood there, and Peter with them.”
E1.] Sce how the ſervants made much of themſelves; the night being
cold, they made a fire in the hall, not for their masters, (they were ſo
eager in proſecuting Chriſt, that they forgot cold,) but for themſelves,
to refreſh themſelves. They cared not what became of Chriſt, all their
care was to fit and warm themſelves, Amos 6. 6. .
[2.j See how Peter herded himſelf with them, and made one among
them. He ſat, and warmed himſelf. *
First, It was a fault bad enough, that he did not attend his Maſter, and
appear for him at the upper end of the hall, where he was now under ex-
amination. He might have been a witneſs for him, and have confronted
the falſe witneſſes that ſwore againſt him, if his Maſter had called him ;
however, he might have been a witneſs to him, might have taken an exact
notice of what paſſed, that he might relate it to the other diſciples, who
could none of them get in to hear the trial; he might have learned by
his Maſter’s example how to carry himſelf when it ſhould come to his
turn to ſuffer thus ; yet neither his conſcience nor his curioſity could
bring him into the court, but he ſits by, as if, like Gallio, he cared for
nene of theſe things. And yet at the ſame time we have reaſon to think
his heart was as full of grief and concern as it could hold, but he had
not the courage to own it. Lord, lead us not into temptation.
Secondly, It was much worſe, that he joined himſelf with thoſe that
were his Maſter’s enemies; he stood with them, and warmed himſelf; that
was a poor excuſe for joining with them. A little thing will draw thoſe
into bad company, that will be drawn to it by the love of a good fire.
If Peter’s zeal for his Maſter had not frozen, but had continued in the
heat it ſeemed to be of but a few hours before, he had not had occaſion to
warm himſelf now. Peter was much to be blamed, -
WoL. IV. No. 90.
1. Becauſe he aſſociated himſelf with theſe wicked men, and kept com-
pany with them. Doubtleſs, they were diverting themſelves with this
night’s expedition, ſcoffiug at Chriſt, at what he had ſaid, at what he
had done, and triumphing in their vićtory over him ; and what ſort of
entertainment would this give to Peter 2 If he ſaid as they ſaid, or by
ſilence gave conſent, he involved himſelf in fin; if not, he expoſed him -
ſelf to danger. If Peter had not ſo much courage as to appear publicly
for his Maſter, yet he might have had ſo much devotion as to retire into
a corner, and weep in ſecret for his Maſter’s ſufferings, and his own ſin in
forſaking him ; if he could not have done good, he might have kept out
of the way of doing hurt. It is better to abſcond than appear to no
purpoſe, or bad purpoſe. .
Obſerve here, (1.) How ſlight the attack
2. Becauſe he defired to be thought one of them, that he might not be
ſuſpected to be a diſciple of Chriſt. Is this Peter 2 What a contradic-
tion is this to the prayer of every good man, Gather not my ſoul among
Jinners. Saul among the prophets is not ſo abſurd as David among the
Philiſtines. They that deprecate the lot of the ſcornful hereafter, ſhould
dread the ſeat of the ſcornful now. It is ill warming ourſelves with thoſe
with whom we are in danger of burning ourſelves, Pſ. 141. 4. r
IV. Peter, Chriſt’s friend, having begun to deny him, the High-Prieſt,
his eitemy, begins to accuſe him, or rather urges him to accuſe himſelf,
v. 19...21. It ſhould ſeem, the firſt attempt was to prove him a ſeducer,
and a teacher of falſe doćtrine, which this evangeliſt relates; and when
they failed in the proof of that, then they charged him with blaſphemy,
which is related by the other evangeliſts, and therefore omitted here.
1. The articles or heads upon which Chriſt was examined; (v. 19.)
concerning his diſciples and his doctrine. Obſerve, -
(1.) The irregularity of the proceſs; it was againſt all law and equity ;
they ſeize him as a criminal, and now that he is their priſoner, they have
nothing to lay to his charge; no libel, no proſecutor; but the judge
muſt himſelf be the proſecutor, and the priſoner himſelf the witneſs, and,
againſt all reaſon and juſtice, is put on to be his own accuſer.
(2.) The intention. The High-Priest then, (35–therefore, which
ſeems to refer to v. 14.) becauſe he had reſolved that Chriſt muſt be
ſacrificed to their private malice under colour of the public good, there-
fore he examined him upon thoſe interrogatories which would touch his
; life. He examined him,
[1..] Concerning his diſciples, that he might charge him with ſedi-
tion, and repreſent him as dangerous to the Roman government, as well
as to the Jewiſh church. He aſked him who were his diſciples—what
number they were—of what country—what were their names and cha-
raćters Infinuating that his ſcholars were deſigned for ſoldiers, and
would in time become a formidable body. Some think his queſtion con-
cerning his diſciples, was, “What is now become of them all Where
are they? Why do they not appear 2° Upbraiding him with their
cowardice in deſerting him ; thus adding to the afflićtion of it. There
was ſomething fignificant in this, that Chriſt’s calling and owning his
diſciples was the firſt thing laid to his charge, for it was for their ſakes
that he ſanctified himſelf and ſuffered. . -
[4] Concerning his doctrine, that they might charge him with
hereſy, and bring him under the penalty of the law againſt falſe prophets,
Deut. 13. 9, 10. This was a matter properly cognizable in that court,
(Deut. 17. 12.) therefore a prophet could not periſh but at Jeruſalem,
where that court ſat. They could not prove any falſe doćtrine upon
him ; but they hoped to extort ſomething from him which they might
diſtort to his prejudice, and to make him an offender for ſome word or
!other, Iſa. 29. 21. They ſaid nothing to him concerning his miracles,
‘by which he had done ſo much good, and proved his doćtrine beyond
contradićtion, becauſe of theſe they were ſure they could take no hold.
*Thus the adverſaries of Chriſt, while they are induſtriouſly quarrelling
with his truth, wilfully ſhut their eyes againſt the evidences of it, and
take no notice of them. - -
2. The appeal Chriſt made, in anſwer to theſe interrogatories. (1.)
As to his diſciples, he ſaid nothing ; becauſe it was an impertinent queſ-
tion ; if his doctrine was ſound and good, his having diſciples to whom
to communicate it, was no more than what was practiſed and allowed by
their own doćtors. "If Caiaphas, in aſking him concerning his diſciples,
deſigned to inſnare them, and bring them into trouble, it was in kindneſs
to them, that he ſaid nothing of them, for he had ſaid, Let theſe go their
way. If he meant to, upbraid him with their cowardice, no wonder that
he ſaid nothing, for * - t
Pudet hacc opprobria nobis,
Et dici potuiſſe, et non potuiſſe refelli—
Shame attaches, when charges are exhibited that cannot be refuted;
he would ſay nothing to condemn them, and could ſay nothing to juſtify ||
them. (2.) As to his doctrine, he ſaid nothing in particular, but in
general referred himſelf to thoſe that heard him, being not only made
manifeſt to God, but made manifeſt alſo in their conſciences, v. 20, 21.
..[1..] He tacitly charges his judges with illegal proceedings: he does
not indeed ſpeak evil of the rulers of the people, nor ſay now to theſe
princes, Te are wicked; but he appeals to the ſettled rules of their own
court, whether they dealt fairly by him 2 Do ye indeed judge righteouſly P
Pſ. 58. 1.
judgment : First, “Why aſk ye me now concerning my doćtrine, when
ye have already condemned it º’’ They had made an order of court for
the excommunicating of all that owned him, (ch. 9, 22.) had iſſued out
a proclamation for the apprehending of him ; and now they come to aſk
what his doćtrine is. Thus was he condemned, as his doćtrine and cauſe
commonly are, unheard. Secondly, “ Why aſk ye me P Muſt I accuſe
myſelf, when ye have no evidence againſt me *
[2.] He infiſts upon his fair and open dealing with them in the pub-
lication of his doćtrine, and juſtifies himſelf with that. The crime which
the Sanhedrim by the law was to inquire after, was, the clandeſtine ſpread-
ing of dangerous doćtrines, enticing ſecretly, Deut. 13. 6. . As to this,
therefore Chriſt clears himſelf very fully.
First, As to the manner of his preaching; he ſpake openly, roºfinaio,
—with freedom and plainneſs of ſpeech ; he did not deliver things ambigu-
ouſly, as Apollo did his oracles. Thoſe that would undermine the truth
and ſpread corrupt notions, do it by ſly infinuations, putting queries,
ſtarting difficulties, and aſſerting nothing; but Chriſt explained himſelf
fully, with, Verily verily I Jay unto you ; his reproofs were free and
bold, and his teſtimonies expreſs againſt the corruptions of the age.
Secondly, As to the perſons he preached to ; he ſpake to the world,
to all that had ears to hear, and were willing to hear him, high or low,
learned or unlearned, Jew or Gentile, friend or foe ; his doćtrine feared
not the cenſure of a mixed multitude ; nor did he grudge the knowledge
of it to any, (as the maſters of ſome rare invention commonly do,) but
freely communicated it, as the ſun does his beams.
. Thirdly, As to the places he preached in ; when he was in the country,
he preached ordinarily in the ſynagogues—the places of meeting for
worſhip, and on the ſabbath-day—the time of meeting ; when he came up
to Jeruſalem, he preached the ſame doćtrine in the temple at the time of
the ſolemn feaſts, when the Jews from all parts aſſembled there; though he
often preached in private houſes, and on mountains, and by the ſea-fide,
to ſhew that his word and worſhip were not to be confined to temples
and ſynagogues; yet what he preached in private, was the very ſame
with what he delivered publicly. Note, The doćtrine of Chriſt, purely
and plainly preached, needs not be aſhamed to appear in the moſt nume-
rous aſſembly, for it carries its own ſtrength and beauty along with it.
What Chriſt’s faithful miniſters ſay, they would be willing all the world
ſhould hear ; wiſdom cries in the places of concourſe, Prov. 1. 21–
8, 3.—9. 3.
Fourthly, As to the doćtrine itſelf; he ſaid nothing in ſecret, contrary
to what he ſaid in public, but only by way of repetition and explication;
In ſécret have I ſaid nothing ; as if he had been either ſuſpicious of the
truth of it, or conſcious of any ill defign in it. He ſought no corners,
for he feared no colours, nor ſaid any thing that he needed to be aſhamed
of ; what he did ſpeak in private to his diſciples, he ordered them to
proclaim on the houſe-tops, Matth. 10. 27. God ſaith of himſelf,
(Iſa. 45. 19.) I have not ſpoken in ſecret ; his commandment is not
hidden, Deut. 30. 11. And the righteouſneſs of faith ſpeaks in like
manner, Rom. 10. 6. “Veritas nihil metuit niſi abſcondi—Truth fears
nothing but concealment.” Tertullian.
[3.] He appeals to thoſe that had heard him, and deſires they might
be examined what doćtrine he had preached, and whether it had that
dangerous tendency that was ſurmiſed ; “Ask them that heard me, what
I ſaid unto them ; ſome of them may be in court, or may be ſent for out
of their beds.” He means not his friends and followers, who might be
preſumed to ſpeak in his favour, but, Aſk any impartial hearer; aſk
3your own officers. Some think he pointed to them, when he ſaid, Be-
hold, they know what I ſaid, referring to the report which they had
made of his preaching, (ch. 7. 46.) Never man ſpake like this man. Nay,
you may aſk ſome upon the bench ; for it is probable that ſome of them
had heard him, and been put to ſilence by him. . Note, The doćtrine of
Chriſt may ſafely appeal to all that know it, and has ſo much right and
º on its fide, that they who will judge impartially, cannot but wit-
Inels to 11.
So here, Why aſk ye me 2 Which implies two abſurdities in
St. JOHN, XVIII.
behaved himſelf rudely to the court.
(1.) He struck him, #3ans #4 map.º-he gave him a blow.
it fignifies a blow with a rod or wand, from #&@os, or with the ſtaff,
which was the badge of his office.
50. 6.) I gave my cheeks, sis #2tigºzz, (ſo the Seventy,) to blows, the
word here uſed. And Mic. 5. l. “They ſhall ſmite the Judge of Iſrael
with a rod upon the cheek ;” and the type anſwered, (Job 16, 10.)
“They have ſmitten me upon the cheek reproachfully.” It was unjuſt
cowardly to ſtrike one that had his hands tied ; and barbarous to ſtrike
a priſoner at the bar. Here was a breach of the peace in the face of the
court, and yet the judges countenanced it.
ſhame.”
the High-Priest so P. As if the bleſſed Jeſus were not good enough to
ſpeak to his maſter, or not wife enough to know how to ſpeak to him,
but, like a rude and ignorant priſoner, muſt be controlled by the jailer,
and taught how to behave. -
Some of the ancients ſuggeſt that this officer was Malchus, who owed
to Chriſt the healing of his ear, and the ſaving of his head, and yet made
him this ill return. But, whoever it was, it was done to pleaſe the High-
Prieſt, and to curry favour with him; for what he ſaid, ſpeaks a jealouſy
for the dignity of the High-Prieſt. Wicked rulers will not want wicked
ſervants, who will help forward the affliction of thoſe whom their maſters
perſecute. There was a ſucceſſor of this High-Prieſt, that commanded
the by-ſtanders to ſmite Paul thus on the mouth, A&ts 23. 2.
be a witneſs ; and perhaps he was one of thoſe officers that had ſpoken
honourably of him, (ch. 7. 46.) and left he ſhould now be thought a
ſecret friend to him, he thus appears a bitter enemy. - -
2. Chriſt bore this affront with wonderful meekneſs and patience;
(v. 23.) “ If I have ſpoken evil, in what I have now ſaid, bear witneſs of
the evil. Obſerve it to the court, and let them judge of it, who are the
proper judges; but if well, and as it did become me, why, smitest thou
me?” Chriſt could have anſwered him with a miracle of wrath, could have
ſtruck him dumb or dead, or have withered the hand that was lifted up
againſt him. But this was the day of his patience and ſuffering, and he
anſwered him with the meckneſs of wiſdom, to teach us not to avenge our-
ſelves, not to render railing for railing, but with the innocency of the
dove, to bear injuries, even then when with the wiſdom of the ſerpent, as
our Saviour, we ſhew the injuſtice of them, and appeal to the magiſtrate A.
concerning them. Chriſt did not here turn the other cheek, by which it
appears that that rule, Matth. 5. 39. , is not to be underſtood literally;
a man may poſſibly turn the other cheek, and yet have his heart full of
malice; but, comparing Chriſt’s precept with his pattern, we learn, (1.)
That in ſuch caſes we muſt not be our own avengers, nor judges in our
own cauſe ; we muſt rather receive than give the ſecond blow, which
makes the quarrel; we are allowed to defend ourſelves, but not to avenge
ourſelves: the magiſtrate (if it be neceſſary for the preſerving of the
| public peace, and the reſtraining and terrifying of evil-doers) is to be the
avenger, Rom. 13. 4. (2.) Our reſentment of injuries done us, muſt
always be rational, and never paſſionate ; ſuch Chriſt’s here was ; when
! he ſuffered, he reaſoned, but threatened not. He fairly expoſtulated with
him that did him the injury, and ſo may we. (3.) When we are called
out to ſuffering, we muſt accommodate ourſelves to the inconveniences of
a ſuffering ſtate, with patience, and by one indignity done us be prepared
to receive another, and to make the beſt of it.
VI. While the ſervants were thus abuſing him, Peter was proceeding
to deny him, v. 25.27. It is a ſad ſtory, and none of the leaſt of Chriſt’s
ſufferings. -
: I. He repeated the ſºn the ſecond time, v. 25. While he was warming
himſelf with the ſervants, as one of them, they aſked him, “Art not thov,
one of his diſciples 2 What doſt thou here among us?” He, perhaps,
hearing that Chriſt was examined about his diſciples, and fearing he
, ſhould be ſeized, or at leaſt ſmitten, as his Maſter was, if he ſhould own.
it, flatly denied it, and ſaid, I am not.
Chriſt arraigned.
1. It was a baſe affront which one of the officers gave him; though
he ſpake with ſo much calmneſs and convincing evidence, this inſolent
fellow struck him with the palm of his hand, probably on the ſide of his
head or face, ſaying, Answerest thou the High-Priest so 2 As if he had
Some think
Now the ſcripture was fulfilled, (Iſa.
to ſtrike one that neither ſaid nor did amiſs; it was inſolent for a mean
ſervant to ſtrike one that was confeſſedly a perſon of account ; it was
- Confuſion of face was our.
due ; but Chriſt here took it to himſelf; “Upon me be the curſe, the
(2.) He checked him in a haughty imperious manner; Answerest thou
Some
think this officer took himſelf to be affronted by Chriſt’s appeal to thoſe
about him concerning his doćtrine, as if he would have vouched him to
* ºf
V. While the judges were examining him, the ſervants that ſtood by, | (1.) It was his great folly to thruſt himſelf into the temptation, by
were abuſing him, v. 22, 23. - - e * -
sº
ST, JOHN, XVIII.
Chriſt in the Judgment-hall.
continuing in the company of thoſe that were unſuitable for him, and
that he had nothing to do with. . He ſtayed to warm himſelf; but they
that warm themſelves with evil doers, grow cold toward good people and
good things; and they that are fond of the Devil’s fire-fide, are in dan-
ger of the Devil’s fire. Peter might have ſtood by his Maſter at the
#. have warmed himſelf better than here, at the fire of his Maſter’s
love, which many waters could not quench, Cant. 8, 6, 7. He might
there have warmed himſelf with *ſ for his Maſter, and indignation at
his perſecutors; but he choſe rather to warm with them, than to
warm againſt them. But how could one (one diſciple) be warm alone 2
Eccl. 4. 11. - - -
(2.) It was his great unhappineſs that he was again aſſaulted by the
temptation; and no other could be expe&ted, for this was a place, this
an hour, of temptation. When the judge aſked Chriſt about his diſciples,
probably the ſervants took the hint, and challenged Peter for one of
them, “Anſwer to thy name.” See here, [1..] The ſubtlety of the
tempter in running down one whom he ſaw falling, and muſtering a
greater force againſt him ; not a maid now, but all the ſervants. Note,
Yielding to one temptation invites another, and perhaps a ſtronger. Sa-
tan redoubles his attacks when we give ground. [2.] The danger of
bad company. We commonly ſtudy to approve ourſelves to thoſe with
whom we chooſe to aſſociate ourſelves ; their good word we value our-
ſelves upon, and covet to ſtand right in their opinion. As we chooſe our
people we chooſe our praiſe, and govern ourſelves accordingly ; we are
therefore concerned to make the first choice well, and not to mingle our-
Jelves with thoſe whom we cannot pleaſe without diſpleaſing God.
- º It was his great weakneſs, nay, it was his great wickedneſs, to
yield to the temptation, and to ſay, I am not one of his diſciples, as one
aſhamed of that which was his honour, and afraid of ſuffering for it,
which would have been yet more his honour. See how the fear of man
brings a ſhare. When Chriſt was admired, and careſſed, and treated with
reſpect, Peter pleaſed himſelf, and perhaps prided himſelf, in this, that he
was a diſciple of Chriſt, and ſo put in for a ſhare in the honours done his
Maſter; but thus many who ſeem fond of the reputation of religion when
it is in faſhion, are aſhamed of the reproach of it; but we muſt take it
jor better and worſe. - - - --
2. He repeated the fin the third time, v. 26, 27. Here he was attacked
by one of the ſervants, who was kinſman to Malchus, who, when he
heard Peter deny himſelf to be a diſciple of Chriſt, gave him the lie with
great aſſurance; “Did not I ſee thee in the garden with him 2 Witneſs
my kinſman’s ear.” Peter then denied again, as if he knew nothing of
Chriſt, nothing of the garden, nothing of all this matter. -
(1.) This third aſſault of the temptation was more cloſe than the
former : before, his relation to Chriſt was only, ſuſpected, here, it is
proved upon him by one that ſaw him with Jeſus, and ſaw him draw his
ſword in his defence. Note, They who by ſin think to help themſelves
out of trouble, do but entangle and embarraſs themſelves the more. Dare
to be brave, for truth will out. A bird of the air may perhaps tell the
matter which we ſeek to conceal with a lie. Notice is taken of this ſer-
vant’s being akin to Malchus, becauſe that circumſtance would make it
the more a terror to Peter ; “ Now,” thinks he, “I am gone, my buſi-
meſs is done, there needs no other witneſs or proſecutor.” We ſhould
not, if we can help it, make any man in particular our enemy, becauſe
the time may come "when either he or ſome of his relations may have us
at their mercy.
eient provocation given by his denial, to have proſecuted him, yet he
eſcapes, has no harm done him, nor attempted to be done. Note, We
are often drawn into fin by groundleſs cauſeleſs fears, which there is no |
occaſion for, and which a ſmall degree of wiſdom and reſolution would
make nothiug of.
again. See here, [1..] The nature of fin in general ; “the heart is hard-
ened by the deceitfulneſs of it,” Heb. 3. 13. It was a ſtrange degree
of effrontery that Peter was arrived to on a ſudden, that he could with
ſuch aſſurance ſtand in a lie againſt ſo clear a diſproof; but “the begin.
ning of fin is as the letting forth of water;” when once the fence is
broken, men eaſily go from bad to worſe. [2.] Of the fin of lying in
particular ; it is a fruitful fin, and upon that account exceeding ſinful;
one lie needs another to ſupport it, and that another. It is a rule in the
Devil’s politics, “ Male facta male faétis tegere, ne perpluant—To cover
fin with fin, in order to eſcape dete&tion.”
(3.) The hint given him for the awakening of his conſcience was fea-
fonable and happy; Immediately the cock orew ; and this is all that is
He that may need a friend, ſhould not make a foe.
But obſerve, though here was ſufficient evidence againſt Peter, and ſuffi-
| therefore they harped upon, Crucify him.
here ſaid of his repentance, it being recorded by the other evangeliſts.
This brought him to himſelf, by bringing to his mind the woºds of
Chriſt. See here, [1..] The care Chriſt has of thoſe that are his, not-
withſtanding their follies ; though “ they fall, they are not utterly catt
down, not utterly caſt off.” [2.] The advantage of having faithful re-
membrancers near us, who, though they cannot tell us more than we
know already, yet may remind us of that which we know, but have for-
gotten. The crowing of the cock to others was an accidental thing, and
had no ſignificancy; but to Peter it was the voice of God, and had a
bleſſed tendency to awaken his conſcience, by putting him in mind of the
| word of Chriſt.
28. Then led they Jeſus from Caiaphas unto the hall of
judgment: and it was early ; and they themſelves went
not into the judgment-hall, left they ſhould be defiled;
but that they might eat the paſſover. 29. Pilate then
went out unto them, and ſaid, What accuſation bring ye
againſt this man : 30. They anſwered and ſaid unto him,
If he were not a malefactor, we would not have delivered
him up unto thee... 31. Then ſaid Pilate unto them,
Take ye him, and judge him according to your law. The
Jews therefore ſaid unto him, It is not lawful for us to
put any man to death ; 32. That the ſaying of Jeſus
might be fulfilled, which he ſpake, ſignifying what death
he ſhould die. 33. Then Pilate entered into the judgment-
hall again, and called Jeſus, and ſaid unto him, Art thou
the king of the Jews? 34, Jeſus anſwered him, Sayeſt thou
this thing of thyſelf, or did others tell it thee of me? 35.
Pilate anſwered, Am I a Jew : Thine own nation and the
chief prieſts have delivered thee unto me. What haſt
thou done? 36. Jeſus anſwered, My kingdom is not of
this world : if my kingdom were of this world, then
would my ſervants fight, that I ſhould not be delivered to
the Jews: but now is my kingdom not from hence. 37,
Pilate therefore ſaid unto him, Art thou a king then
Jeſus anſwered, Thou ſayeft that I am a king. To this
end was I born, and for this cauſe came I into the world,
| that I ſhould bear witneſs unto the truth. Every one that
is of the truth heareth my voice. 38. Pilate faith unto
him, What is truth : And when he had ſaid this, he went
out again unto the Jews, and faith unto them, I find in
him no fault at all, 39. But ye have a cuſtom, that I
ſhould releaſe unto you one at the paſſover: will ye there-
fore that I releaſe unto you the king of the Jews 40.
Then cried they all again, ſaying, Not this man, but Ba-
rabbas. Now Barabbas was a robber.
We have here an account of Chriſt’s arraignment before Pilate, the
Roman governor, in the praetorium, (a Latin word made Greek,) the
praetor’s houſe, or hall of judgment ; thither they hurried him, to get
him condemned in the Roman court, and executed by the Roman power.
Being reſolved on his death, they took this courſe, 1. That he hight be
- | put to death the more legally and regularly, according to the preſent
(2.) His yielding to it was no leſs baſe than the former; He denied |
conſtitution of their government, fince they beeame a province of the
empire ; not ſtoned in a popular tumult, as Stephen, but put to death
with the preſent formalities of juſtice. Thus “he was treated as a male-
fačtor, being made Sin for us.” 2. That he might be put to death the
more ſafely. If they could engage the Roman government in the matter,
which the people flood in awe of, there would be little danger of an up-
roar. 3. That he might be put to death with more reproach to himſelf,
The death of the croſs, which the Romans commonly uſed, being of all
other the moſt ignominious, they were defirous by it to put an indelible
mark of infamy upon him, and ſo to fink his reputation for ever. This
4. That he might be put to
death with leſs reproach to them. It was an invidious thing to put one
| to death, that had done ſo much good in the world, and therefore they
St. JOHN, XVIII.
were willing to throw the odium upon the Roman government, to make
that the leſs acceptable to the people, and ſave themſelves from the re-
proach. Thus many are more afraid of the ſcandal of an ill thing, than
of the fin of it. See A&ts 5, 28. * , -
Two things are here obſerved concerning the proſecution :
(1.) Their policy and induſtry in the proſecution; It was early;
forme think about two or three in the morning ; others about five or fix;
when moſt people were in their beds; and ſo there would be the leſs
danger of oppoſition from the people that were for Chriſt; while, at the
ſame time, they had their agents about, to call thoſe together, whom
they could influence to cry out againſt him. See how much their heart
was upon it, and how violent they were in the proſecution 1 Now that
they had him in their hands, they would loſe no time till they had him
on the croſs, but denied themſelves their natural reſt, to puſh on this
matter | See Mic. 2. 1. . gº
(2.) Their ſuperſtition and vile hypocriſy; The chieſorieſts and elders,
though they came along with the priſoner, that the thing might be done
effectually, went not into the judgment-hall, becauſe it was the houſe of
an uncircumciſed Gentile, lest they should be deftled, but kept out of
doors, that they might eat the pºſſover, not the paſchal lamb, (that was
eaten the night before,) but the pºſſover-feaſt, upon the ſacrifices, which
were offered on the fifteenth day, to Chagigah, as they called it, the paſſ:
over-bullocks, ſpoken of Deut. 16. 2. 2 Chron. 30. 24–35. 8, 9.
Theſe they were to eat of, and therefore would not go into the court,
for fear of touching a Gentile, and thereby contraćting, not a legal, but
only a traditional pollution. This they ſcrupled, but made no ſcruple of
breaking through all the laws of equity, to perſecute Chriſt to the death.
They ſtrained at a gnat, and ſwallowed a camel. ſº
Let us now ſee what paſſed at the judgment-hall. Here is.
I. Pilate’s conference with the proſecutors; they are called firſt,
and ſtated what they had to ſay againſt the priſoner, as was very fit,
v. 29... 32. - * .
J. The judge calls for the indićtment. Becauſe they would not
come into the hall, he went out to them into the court before the
houſe, to talk with them. Looking upon Pilate as a magiſtrate, that
we may give every one his due, here are three things commendable in
him :
(1.) His diligent and cloſe application to buſineſs. If it had been
upon a good occaſion, it had been very well that he was willing to be
called up early to the judgment ſeat. Men in public truſts muſt not love
their eaſe.
(2.) His condeſcenfion to the humour of the people, and receding
from the honour of his place, to gratify their ſcruples. He might have
ſaid, “If they be ſo nice as not to come in to me, let them go home
as they came ;” by the ſame rule as we might ſay, “If the complainant
ſcruple to put off his hat to the magiſtrate, let not his complaint be
heard;” but Pilate infiſts not upon it, bears with them, and goes out
to them ; for when it is for good, we ſhould become all things to all
771672. * * & * . g .
(3.) His adherence to the rule of juſtice, in demanding the accuſation,
ſuſpecting the proſecution to be malicious ; “What accuſation bring ye
against this man * What is the crime ye charge him with, and what
proof have ye of it?” It was a law of nature, before Valerius Publicola
made it a Roman law, “ Ne quis indićta cauſa condemnetur—That no.
man ſhould be condemned unheard.” See A&ts 25. 16, 17. It is un-
reaſonable to commit a man, without alleging ſome cauſe in the warrant,
and much more to arraign a man, when there is no bill of indićtment
found againſt him. g º
2. The proſecutors demand judgment againſt him, upon a general ſur-
miſe that he was a criminal; not alleging, much leſs proving, any thing
in particular worthy of death or of bonds ; (v. 30.) “If he were not a
malefactor, or evil-doer, we would not have delivered him to thee to be
condemned.” This ſpeaks them, ... . -
(1.) Very rude and uncivil to Pilate, a company of ill-natured men,
that affected to deſpiſe dominion. When Pilate was ſo complaiſant to
them, as to come out to treat with them, yet they were to the higheſt de-
gree out of humour with him. He put the moſt reaſonable queſtion to
them that could be ; but if it had been the moſt abſurd, they could not
have anſwered him with more diſdain. *
(2.) Very ſpiteful and malicious towards our Lord Jeſus; right or
wrong, they will have him to be a malefactor, and treated as one... We
are to preſume a man innocent till he is proved guilty, but they will pre-
fume him guilty, who could prove himſelf innocent. They cannot ſay,
“He is a traitor, a murderer, a felon, a breaker of the peace,” but they
Chriſt in the Judgment-hall.
ſay, “He is an evil-doer.” He an evil-doer, who went about doing
good / Let thoſe be called whom he had cured and fed and taught;
whom he had reſcued from devils, and laiſed from death ; and let them
be aſked whether he were an evil-doer or no 2 Note, It is no new thing
for the beſt of benefactors to be branded and run down as the worſt of
malefactors.
(3.) Very proud and conceited of themſelves, and their own judg-
ment and juſtice, as if their delivering a man up, under the general
charaćter of a malefactor, were ſufficient for the civil magiſtrate
to ground a judicial ſentence upon, than which what could be more
haughty 2 , a
3. The judge remanded him to their own court; (v. 31.) “Take ye
him, and judge him according to your own law, and do not trouble me
with him.” Now, - - --
(1.) Some think Pilate herein complimented them, acknowledging
the remains of their power, and allowing them to exert it. Corporai
puniſhment they might inflićt, as ſcourging in their ſynagogues ; whether
capital or no, is uncertain ; “But,” ſaith Pilate, “ go as far as your law
will allow you, and if you go further, it ſhall be connived at.” This he
ſaid, willing to do the Jews a pleaſure, but unwilling to do them the
ſervice they required.
(2.) Others think he bantered them, and upbraided them with their
preſent ſtate of weakneſs and ſubjećtion. They would be the ſole judges
of the guilt ; “Pray,” ſaith Pilate, “if you will be ſo, go on as you
have begun you have found him guilty by your own law, condemn him,
if you dare, by 3your own law, to carry on the humour.” Nothing is
more abſurd, nor more deſerves to be expoſed, than for thoſe to pretend
to dićtate, and boaſt of their wiſdom, who are weak and in ſubordinate
1 ſtations, and whoſe lot it is to be dićtated to. Some think Pilate here
reflects upon the law of Moſes, as if that allowed them that which the
Roman law would by no means allow—the judging of a man unheard ;
“. It may be, your law will ſuffer ſuch a thing, but our's will not.”
Thus, through their corruptions, the law of God was blaſphemed ; and
fo is his goſpel too.
4. They diſowned any authority as judges, and (fince it muſt be ſo)
are content to be proſecutors. They now grow leſs inſolent and more
ſubmiſſive, and own, “It is not lawful for us to put any man to death,
whatever leſs puniſhment we may inflići, and this is a maleſactor whom
we would have the blood of.” --- -
(l.) Some think they had loſt their power to give judgment in matters
of life and death, only by their own careleſſneſs, and cowardly yielding
to the darling iniquities of the age; ſo Dr. Lightfoot, &x ##ssi-It is not
in our power to paſs ſentence of death upon any, if we do, we ſhall have
the mob about us immediately. - * ,
(2.) Others think their power was taken from them by the Romans,
becauſe they had not uſed it well, or becauſe it was thought too great a
truſt to be lodged in the hands of a conquered and yet an unſubdued
People. Their acknowledgment of this they defigned for a compliment
to Pilate, and to atone for their rudeneſs; (v. 30.) but it amounts to a
full evidence that the ſceptre was departed from Judah, and therefore that
now the Meſfiah was to come, Gen. 49. 10. If the Jews have no power
to put any man to death, where is the ſceptre 2 Yet they aſk not, Where
is the Shiloh 2 - -
(3.) However, there was a providence in it, that either they ſhould
have no power to put any man to death, or ſhould decline the exerciſe
but upon this occaſion, “That the ſaying of Jeſus might be fulfilled,
which he ſpake, ſignifying what death he ſhould die” J. 32. Obſerve,
[1] In general, that even they who deſigned the defeating of Chriſt's
ſayings, beyond their intention, were made ſerviceable to the fulfilling of
them by an over-ruling hand of God. “No word of Chriſt ſhall faii to
the ground ;” he can never either deceive or be deceived. Even the
shief priests, while they perſecuted him as a deceiver, had their ſpirits ſo
| directed as to help to prove him true, when we ſhould think that by
taking other meaſures they might have defeated his predićtions. Howbeit,
they meant not ſo, Iſa. 10. 7.
[2.] Thoſe ſayings of Chriſt in particular were fulfilled, which he had
ſpoken concerning his own death. Two ſayings of Chriſt concerning
his death were fulfilled, by the Jews' declining to judge him according to
their law. Firſt, He had ſaid that he ſhould be delivered to the Geniiles,
and that they should put him to death ; (Matth. 20. 19. Mark 10. 33.
Luke 18, 32.) and hereby that ſaying was fulfilled. Secondly, He had
ſaid that he ſhould be crucifted, (Matth. 20. 19. 26. 2.) liſted up,
Ch. 3, 14-12. 32. Now if they had judged him by their law, he had
been ſtoned; burning, ſtrangling, and beheading, were in ſome caſes uſed
ST. JOHN, XVIII.
Chriſt before Pilate.
among the Jews, but never crucifying. It was therefore neceſſary that
Chriſt ſhould be put to death by the Romans, that, being hanged upon a
tree, he might be made a Curſe for us, (Gal. 3. 13.) and his hands and
Jeet might be pierced. As the Roman power had brought him to be
born at Bethlehem, ſo now to die upon a croſs, and both according to the
Jcriptures. It is likewiſe determined concerning us, though not diſcovered
to us, what death we shall die, which ſhould free us from all diſquieting ||
cares about that matter; “ Lord, what, and when, and how, thou haſt
appointed.” . -
II. Here is Pilate’s conference with the priſoner, v. 33, &c. where
we have, - --..
1: The priſoner ſet to the bar. Pilate, after he had conferred with
the chief priests at his door, entered into the hall, and called for Jeſus to
be brought in. He would not examine him in the crowd, where he
might be diſturbed by the noiſe, but ordered him to be brought into the
hall; for he made no difficulty of going in among the Gentiles. We by
fin were become liable to the judgment of God, and were to be brought
before his bar; therefore, “ Chriſt, being made Sin, and a Curſe for
us,” was arraigned as a criminal. “Pilate entered into judgment with
him, that God might not enter into judgment with us.” . .
2. His examination. The other evangeliſts tell us that his accuſers
had laid it to his charge, that “he per verted the nation, forbidding to
give tribute to Caeſar,” and upon this he is examined. -
(1.) Here is a queſtion put to him, with a defign to inſnare him and
to find out ſomething, upon which to ground an accuſation : “Art thou
the king of the Jews 2 & 326.2.80s—that king of the Jews that has been ſo
imuch talked of, and ſo long expected 2 Meſſiah the Prince ; art thou he
Doſt thou pretend to be he Doſt thou call thyſelf, and wouldeſt thou
be thought ſo 2° For he was far from imagining that really he was ſo,
or making a queſtion of that. Some think Pilate aſked this with an air
of ſcorn and contempt ; “What Art thou a king, who makeſt ſo mean
a figure ? Art thou the king of the Jews, by whom thou art thus hated
and perſecuted Art thou king de jure—of right, while the emperor is
only king de facto—in fact P’’. Since it could not be proved he ever ſaid
it, he would conſtrain him to ſay it now, that he might proceed upon his
own confeſſion.
(2.) Chriſt anſwers this queſtion with another; not for evaſion, but
as an intimation to Pilate to conſider what he did, and upon what grounds
he went ; (v. 34.) “Sayest thou this thing of thºſſelſ, from a ſuſpicion
ariſing in thy own breaſt, or did others tell it thee of me, and doſt thou aſk
it only to oblige them ’’’ -
[1..] “It is plain that thou haſt no reaſon to ſay that of thuſºlf.”
Pilate was obliged by his office to take care of the intereſts of the Roman
government, but he could not ſay that that was in any danger, or ſuffered
any damage, from any thing our Lord Jeſus had ever ſaid or done. He
never appeared in worldly pomp, never aſſumed any ſecular power, never
aćted as a judge or divider ; never were any traitorous principles or plac-
tices objećted to him, nor any thing that might give the leaſt umbrage
of ſuſpicion. .
[2.]. “If others tell it thee of me, to incenſe thee againſt me, thou
oughteſt to confider who they are, and upon what principles they go, and
whether they who repreſent me as an enemy to Caeſar, are not really
ſuch themſelves, and therefore uſe this only as a pretence to cover their
malice ; which, if ſo, ought to be well weighed by a judge that would
do juſtice.” Nay, if Pilate had been as inquiſitive as he ought to have
been in this matter, he would have found that the true reaſon why the
chief priests were outrageous againſt Jeſus, was, becauſe he did not ſet
up a temporal kingdom in oppoition to the Roman power ; if he would
have done that, and would have wrought miracles to bring them out of
the Roman bondage, as Moſes did to bring them out of the Egyptian,
they would have been ſo far from fiding with the Romans againſt him,
that they would have made him their King, and have fought under him
againſt the Romans ; but he not anſwering this expe&tation of their’s,
they charged that upon him, which they were themſelves moſt notoriouſly
guilty of—diſaffection to, and deſign againſt, the preſent government;
and was ſuch an information as this fit to be countenanced 2
(3.) Pilate reſents Chriſt’s anſwer, and takes it very heinouſly, v. 35.
This is a dire&t anſwer to Chriſt’s queſtion, v. 34.
[1..] Chriſt had aſked him, whether he ſpake of himſelf 2 “No,” ſays
he ; “Am I a Jew, that thou ſuſpecteſt me to be in the plot againſt
thee ? I know nothing of the Meſfiab, nor deſire to know, and therefore
intereſt not myſelf in the diſpute who is the Mcffiah, and who not, it is
all alike to me.” Obſerve with what diſdain Pilate aſks, Am I & Jew P
The Jews were, upon many accounts, an honourable people ; but, having |
Vol. IV. No. 90.
“corrupted the covenant of their God, he made them contemptible and
baſe before all the people,” (Mal. 2, 8, 9.) ſo that a man of ſenſe and
honour reckoned it a ſcandal to be counted a Jew. Thus good names
often ſuffer for the ſake of the bad men that wear them. It is ſad that
when a Turk is ſuſpected of diſhoneſty, he ſhould aſk, “What I do you
take me for a Chriſtian *
[2] Chriſt had aſked him, whether others told him : “Yes,” ſays
he, “ and thoſe thine own people, who, one would think, ſhould be
biaſed in favour of thee, and the priests, whoſe teſtimony, in verbum
Jacerdotis—on the word of a priest, ought to be regarded; and therefore
I have nothing to do but to proceed upon their information.” Thus
| Chriſt, in his religion, ſtill ſuffers by thoſe that are of his own nation,
even the prieſts, that profeſs relation to him, but do not live up to their
profeſſion. - -
[3] Chriſt had declined anſwering that queſtion, Art thou the king of
the Jews P And therefore Pilate puts another queſtion to him more
general, “What haſ thou done * What provocation haſt thou given
to thy own nation, and particularly the prieſts, to be ſo violent againſt
thee! Surely there cannot be all this ſmoke but there is ſome fire, what .
is it º’’ -
(4.) Chriſt, in his next reply, gives a more full and direét anſwer to
Pilate’s former queſtion, Art thou a king & Explaining in what ſenſe he
was a King, but not ſuch a king as was any ways dangerous to the Ro-
man government, not a ſecular king, for his intereſt was not ſupported
by ſecular methods, v. 36.
Obſerve, ! ~
[1..] An account of the nature and conſtitution of Chriſt's kingdom ;
it is not ºf this world; it is expreſſed negatively what it is not, to rectify
the preſent miſtakes concerning it; but the poſitive is implied, it is the
kingdom of heaven, and belongs to another world ; he is a King, and has
a ſingdom, but not of this world. First, Its rife is not from this world;
the kingdoms of men ariſe out of the ſea and the earth, (Dan. 7. 3.
Rev. 13. 1, 11.) but the holy city comes down from God out of heaven,
Rev. 21. 2. His kingdom is not by ſucceſſion, ele&tion, or conqueſt, but
by the immediate and ſpecial deſignation of the divine will and counſel.
Secondly, Its nature is not worldly ; it is a kingdom within men, (Luke
17, 21.), ſet up in their hearts and conſciences, (Rom. 14. 17.) its
riches ſpiritual, powers ſpiritual, and all its glory within. The miniſters
of ſtate in Chriſt’s kingdom have not the ſpirit of the world, 1 Cor. 2. 12.
Thirdly, Its guards and ſupports are not worldly ; its weapons are ſpiri-
tual ; it needed not, nor uſed, ſecular force to maintain and advance it,
nor was it carried on in a way hurtful to kings or provinces ; it did not
in the leaſt interfere with the prerogatives of princes, or the property of
their ſubjećis ; it tended not to alter any national eſtabliſhment in ſecular
things, nor oppoſed any kingdom but that of fin and Satan. Fourthly,
Its tendency and deſign are not worldly. Chriſt aimed not, nor would
allow his diſciples to aim, at the pomp and power of the great men of
the earth. Fifthly, Its ſubjećts, though they are in the world, yet are
| not of the world; they are called and choſen out of the world, are born
from, and bound for, another world; they are neither the world’s pupils,
nor its darlings; neither governed by its wiſdom, nor enriched with its
wealth. - -
[2] An evidence of the ſpiritual nature of Chriſt’s kingdom pro-
duced. If he had deſigned an oppoſition to the government, he would
have fought them at their own weapons, and would have repelled force
with force of the ſame nature ; but he did not take this courſe; “ If
my kingdom were of this world, then would my ſervants fight, that I
ſhould not be delivered to the Jews, and my kingdom be ruined by them.”
But, First, His followers did not offer to fight, there was no uproar, no
attempt to reſcue him, though the town was now full of Galileans, his
friends and countrymen, and they generally armed ; but the peaceable
behaviour of his diſciples on this occaſion, was enough to put to ſilence
the ignorance of fooliſh men. Secondly, He did not order them to fight;
nay, he forbade them ; which was an evidence both that he did not de-
pend upon worldly aids, (for he could have ſummoned legions of angels
into his ſervice, which ſhewed that his kingdom was from above,) as alſo
that he did not dread worldly oppoſition, for he was very willing to be
delivered to the Jews, as knowing that that which would have been the de-
ſtrućlion of any worldly kingdom, would be the advancement and eſtab-
liſhment of his ; juſtly therefore does he conclude, Now you may ſee my
Kingdom is not from hence ; in the world, but not of it. -
(5.) In anſwer to Pilate’s further query, he replies yet more dire&ly,
(v. 37.) where we have, -
[1..] Pilate’s plain queſtion; “Art
8
thou a king then A Thou ſpeakeſt
P t ~
f
. . . . . . , ST, JOHN, XVIII.
of a kingdom thou haſt; art thou then, in any ſenſe, a king 2 And what
colour haſt thou for ſuch a claim 2 Explain thyſelf.” t
[2.] The good confiſſion which our Lord Jeſus witneſſed before Pon-
tius Pilate, in anſwer to this ; (1 Tim. 6, 13.) Thou ſāyest that I am
a king, that is, It is as thou ſayeſt, I am a King
neſs of the truth. - - -
First, He grants himſelf to be a King, though not in the ſenſe that
Pilate meant it. The Meſſiah was expected under the charaćter of a
Åing, Meſfiah the Prince ; and therefore having owned to Caiaphas that
he was the Christ, he would not diſown to Pilate that he was a King,
left he ſhould ſeem inconfiſtent with himſelf. Note, Though Chriſt took
apon him the form of a ſervant, yet even then he juſtly claimed the honour
; for I came to bear wit-
and authority of a king.
Secondly, He explains himſelf, and ſhews how he is a King, as he came
to bear witneſs of the truth ; he rules in the minds of men by the power
of truth. If he had meant himſelf a temporal prince, he would have
ſaid, “For this end was I born, and for this cauſe came I into the world,”
to rule the nations, to conquer kings, and take poſſeſſion of kingdoms;
no, he came to be a Witneſs, a Witneſs for the God that made the world,
and againſt fin that ruins the world, and by this word of his testimony he
ſets up, and keeps up, his kingdom. It was foretold that he ſhould be a
Witneſs to the people, and, as ſuch, a Leader and Commander to the people,
Iſa, 55. 4. Chriſt’s kingdom was not of this world, in which truth faileth,
(Iſa, 59. 15. “Qui meſcit diffinulare, neſcit regnare—He that cannot
diſſemble-knows not how to reign,”) but of that world, in which truth
reigns eternally. Chriſt’s errand into the world, and his bufineſs in the
world, were to bear witneſs to the truth. First, To reveal it, to diſcover
to the world that which otherwiſe could not have been known concerning
God and his will, and good-will to men, ch. 1. 18.—17. 26. Secondly,
To confirm it, Rom. 15. 8. By his miracles he bare witneſs to the truth
of religion, the truth of divine revelation, and of God’s perfeótions and pro-
vidence, and the truth of his promiſe and covenant, that all men through
. might believe. Now by doing this he is a King, and ſets up a king-
OIſl.
1. The foundation and power, the ſpirit and genius, of Chriſt's king-
dom, is truth, divine truth. When he ſaid, I am the Truth, he ſaid, in
effect, I am a King. He conquers by the convincing evidence of truth,
he rules by the commanding power of truth, and “in his majeſty rides
proſperouſly, becauſe of truth,” Pſ. 45. 4. It is “ with his truth that
he ſhall judge the people,” Pſ. 96. 13. It is “ the ſceptre of his
kingdom ; he draws with the cords of a man,” with truth revealed to us,
and received by us, in the love of it; and thus he brings thoughts into
obedience. He came a Light into the world, and rules as the ſun by
daw. . - -
%. The ſubjećts of this kingdom are thoſe that are of the truth. All
that by the grace of God are reſcued from under “ the power of the
father of lies, and are diſpoſed to receive the truth, - and ſubmit to the
power and influence of it, will hear Christ’s voice, will become his ſub-
jećts, and will bear faith and true allegiance to him. Every one that has
any real ſenſe of true religion, will entertain the chriſtian religion, and
they belong to his kingdom; by the power of truth he makes them willing,
Pſ. I 10. 3. All that are in love with truth will hear the voice of Chriſt,
for greater, better, ſurer, ſweeter truths can no where be found, than are
found in Chriſt, by whom grace and truth came ; ſo that by hearing
Christ’s voice, we know that we are of the truth, 1 John 3. 19.
(6.) Pilate, hereupon, puts a good queſtion to him, but does not ſtay.
for an anſwer, v. 38. He ſaid, What is truth 2 and immediately went
out again. -
[].] It is certain that this was a good queſtion, and could not be put
to one that was better able to anſwer it. Truth is that pearl of great
price, which the human underſtanding has a defire to, and is in queſt of ;
for it cannot reſt but in that which is, or at leaſt is apprehended to be,
fruth. When we ſearch the ſcriptures, and attend the miniſtry of the
word, it muſt be with this inquiry, What is truth P and with this prayer,
Lead me in thy truth ; into all truth. But many put this queſtion, that
have not patience and conſtancy enough to perſevere in their ſearch after
truth.; or not humility and fincerity enough to receive it when they have
found it, 2 Tim. 3. 7. Thus many deal with their own conſciences;
they aſk them thoſe needful queſtions, “What am I * “What have I
done º’” but will not take time for an anſwer.
[2.] It is uncertain with what defign Pilate aſked this queſtion.
First, Perhaps he ſpake it as a learner, as one that began to think
well of Chriſt, and to look upon him with ſome reſpect, and defired to
be informed what new notions he advanced, and what improvements he
.
Chriſt before Pilate.
pretended to in religion and learning. But while he deſired to hear ſome
new truth, from him, as Herod to ſee ſome miracle, the clamour and
outrage of the prieſts’ mob at his gate, obliged him abruptly to let fall
the diſcourſe. . . - .
Secondly, Some think he ſpeaks it as a judge, inquiring further into
the cauſe now brought before him ; “Let me into this myſtery, and
tell me what the truth of it is, the true ſtate of this matter.” &
Thirdly, Others think he ſpeaks it as a ſcoffer, in a jeering way :
“Thou talkeſt of truth; canſt thou tell what truth is, or give me a de-
finition of it º’’ Thus he makes a jeſt of the everlaſting goſpel, that great
truth, which the chief priests hated and perſecuted, and which Chriſt was
now witneſfing to, and ſuffering for; and, like men of no religion, who
take a pleaſure in bantering all religions, he ridicules both fides ; and
therefore Chriſt made him no reply. “Anſwer not a fool according to
his folly; caſt not pearls, before ſwine.” But though Chriſt would not
tell Pilate what is truth, he has told his diſciples, and by them has told
us, ch. 14.6. * -
III. The reſult of both theſe conferences with the proſecutors and
‘the priſoner, (v. 38.40,) in two things :.
1. The judge appeared his friend, and favourable to him, for,
(1.) He publicly declared him innocent; (v. 38.) Upon the whole
matter, I find in him no fault at all. He ſuppoſes there might be ſome
controverſy in religion between him and them, wherein he was as likely
to be in the right as they ; but nothing criminal appears againſt him.
This ſolemn declaration of Chriſt’s innocency, was, [1..] For the juſtifi-
cation and honour of the Lord Jeſus. By this it appears that though he
was treated as the worst of malefactors, he had never merited ſuch treat- .
ment. [2.] For the explaining of the defign and intention of his death;
that “he did not die for any fin of his own,”, even in the judgment of
the judge himſelf, and therefore he died as a Sacrifice for our ſºns, and
that, even in the judgment of the proſecutors themſelves, one man should
die for the people, ch. 11. 50. This he that “ did no violence, neither
was any deceit in his mouth,” (Iſa. 53. 9.) who was to be cut off, but
not for himſelf, Dan. 9. 26. [3.] For the aggravating of the fin of the
Jews that proſecuted him with ſo much violence. If a priſoner have had
a fair trial, and have been acquitted by thoſe that are proper judges of
the crime, eſpecially if there be no cauſe to ſuſpect them partial in his
favour, he muſt be believed innocent, and his accuſers are bound to ac-
quieſce. But our Lord Jeſus, though brought in not guilty, is ſtill run
down as a malefactor, and his blood thirſted for. -
(2.) He propoſed an expedient for his diſcharge ; (v. 39.) “You
have a cuſtom, that I ſhould releaſe you a priſoner at the paſſover ;” ſhall
it be this King of the Jews P. He propoſed this, not to the chief priests,
(he knew they would never agree to it,) but to the multitude ; it was
an appeal to the people, as appears, Matth. 27. 15. Probably, he had
heard how this Jeſus had been attended but the other day with the ho-
ſannas of the common people; he therefore looked upon him to be the
Darling of the multitude, and the Envy only of the rulers, and therefore
he made no doubt but they would demand the releaſe of Jeſus, and that
would ſtop the mouth of the proſecutors, and all would be well.
[1..] He allows their cuſtom, for which, perhaps, they had had a long
preſcription, in honour of the paſſover, which was a memorial of their re-
leaſe. But it was adding to God’s words, as if he had not inſtituted
enough for the due commemoration of that deliverance, and, though an
aćt of mercy, might be injuſtice to the public, Prov. 17. 15.
[2.] He offers to releaſe Jeſus to them, according to the cuſtom. If
Pilate had had the honeſty and courage that became a judge, he would
not have named an innocent perſon to be a competitor with a notorious
criminal for this favour; if he found no fault in him, he was bound in
conſcience to diſcharge him. But he was willing to trim the matter,
and pleaſe all fides; and was governed more by worldly wiſdom than by
the rules of equity. -
2. The people appeared his enemies, and implacable againſt him ;
(v. 40.) They cried all again and again, Not this man, let not him be re-
leaſed, but Barabbas. s e
Obſerve, &
(1.) How fierce and outrageous they were. Pilate propoſed the
thing to them calmly, as worthy their mature confideration, but they re-
ſolved it in a heat, and gave in their reſolution with clamour and noiſe,
and in the utmoſt confuſion. Note, The enemies of Chriſt’s holy religion
cry it down, and ſo hope to run it down ; witneſs the outcry at Epheſus,
A&ts 19, 34. But thoſe who think the worſe of things or perſons, merely
for their being thus exclaimed againſt, have a very ſmall ſhare of con.
ſtancy and confideration. Nay, there is cauſe to ſuſpect a deficiency,
ST. JOHN, XIX.
Chriſt before Pilate.
of reaſon and juſtice on that fide which calls in the aſſiſtance of popular
tumult. . . - •
: (2.) How fooliſh and abſurd they were, intimated in the ſhort account
here given of the other candidate; Now Barabhas was a robber ; and
therefore, [1..] A breaker of the law of God; and yet he ſhall be ſpared,
rather than one who reproved the pride avarice and tyranny of the prieſts
and elders. Though Barabbas be a robber, he will not rob them of
Moſes’ ſeat, nor of their traditions, and then no matter. [2.] He was
an enemy to the public ſafety, and perſonal property. The clamour of
the town is wont to be againſt robbers, (Job 30. 5. Men cried after them
as after a thief;) yet here it is for one. Thus they do, who prefer their
ſins before Chriſt. Sin is a robber, every baſe luſt is a robber, and yet
fooliſhly choſen rather than Chriſt, who would truly enrich us.
CHAP. XIX.
Though in the history hitherto this, evangelist ſeems industriouſly to have
declined the recording of ſuch paſſages as had been related by the other
evangelists, yet, when he comes to the ſufferings and death of Christ, in-
stead of paſſing them over, as one ashamed of his Master’s chain and
croſs, and looking upon them as the blemishes of his story, there he repeats
what had begn before related, with conſiderable enlargements, as one that
deſired to know nothing but Christ, and him crucifted; to glory in nothing
ſave in the croſs of Christ. In the story of this chapter, we have, I. The
remainder of Christ’s trial before Pilate, which was tumultuous and con-
Jºſed, v. 1...15. II. Sentence given, and eaecution done upon it, v.
16... 18. III. The title over his head, v. 19.22, IV. The parting of
his garment, v. 23, 24. V. The care he took of his wother, v. 25.27.
VI. The giving him vinegar to drink, v. 28, 29. VII. His dying
word, v. 30, VIII. The piercing of his ſide, v. 31.37. /X. The
burial of his body, v. 38.42. O that in meditating on theſe things, we
may experimentally know the power of Christ’s death, and the fellowship
of his ſufferings / .
1. Tº YHEN Pilate therefore took Jeſus, and ſcourged him.
R 2. And the ſoldiers platted a crown of thorns, and
put it on his head, and they put on him a purple robe,
3. And ſaid, Hail, king of the Jews : and they ſmote him
with their hands. 4. Pilate therefore went forth again,
and faith unto them, Behold, I bring him forth to you,
that ye may know that I find no fault in him. 5. Then
came Jeſus forth, wearing the crown of thorns, and the
purple robe. And Pilate ſaith unto them, Behold the
man. 6. When the chief prieſts therefore and officers ſaw
him, they cried out, ſaying, Crucify him, crucify him.
Pilate faith unto them, Take ye him, and crucify him : for ||
I find no fault in him. 7. The Jews anſwered him, We ||
have a law, and by our law he ought to die, becauſe he
made himſelf the Son of God. 8. When Pilate therefore
heard that ſaying, he was the more afraid; 9. And went
again into the judgment-hall, and ſaith unto Jeſus, Whence
art thou ? But Jeſus gave him no anſwer. 10. Then faith
Pilate unto him, Speakeſt thou not unto me : Knoweſt
thou not, that I have power to crucify thee, and have
power to releaſe thee ? 11. Jeſus anſwered, Thou couldeſt
have no power at all againſt me, except it were given thee
from above: therefore he that delivered me unto thee,
hath the greater ſin. 12. And from thenceforth Pilate
ſought to releaſe him ; but the Jews cried out, ſaying, lſ
thou let this man go, thou art not Caeſar's friend : whoſo-
ever maketh himſelf a king, ſpeaketh againſt Caeſar. 13.
When Pilate therefore heard that ſaying, he brought Jeſus
forth, and ſat down in the judginent-ſeat, in a place that
is called the Pavement, but in the Hebrew, Gabbatha.
14. And it was the preparation of the paſtover, and about
| pointed the lićtors that attended him, to do it.
| nour, and never did any thing to forfeit it.
the fixth hour: and he ſaith unto the Jews, Behold your
king, 15. But they cried out, Away with him, away with
him, crucify him. Pilate ſaith unto them, Shall I crucify
your king The chief prieſts anſwered, We have no king
but Caeſar.
Here is a further account of the unfair trial which they gave to our
Lord Jeſus. The proſecutors carrying it on with great confuſion among
the people, and the judge with great confuſion in his own breaſt : be-
tween both the narrative is ſuch as is not eaſily reduced to a method ; we
muſt therefore take the parts of it as they lie.
I. The judge abuſes the Priſoner, though he declares him innocent.
| and hopes therewith to pacify the proſecutors; wherein his intention, if
indeed it were good, will by no means juſtify his proceedings, which were
probably unjuſt. . -y
1. He ordered him to be whipt as a criminal, v. 1. Pilate, ſeeing the
people ſo outrageous, and being diſappointed in his projećt of releaſing
him upon the people’s choice, took Jeſus, and ſcourged him, that is, ap-
Bede is of opinion, that
Pilate ſcourged Jeſús himſelf with his own hands, becauſe it is ſaid, He
took him, and ſcourged him, that it might be done favourably. Matthew
and Mark mention his ſcourging after his condemnation, but here it ap-
pears to have been before. St. Luke ſpeaks of Pilate’s offering to chaſ:
tiſe him, and let him go ; which muſt be before ſentence. This ſcourging
of him was deſigned only to pacify the Jews, and in it Pilate put a com-
pliment upon them, that he would take their word againſt his own ſenti-
ments ſo far. The Roman ſcourgings were ordinarily very ſevere, not
limited, as among the Jews, to forty stripes ; yet this pain and ſhame
Chriſt ſubmitted to for our ſakes. . -
(1.) That the ſcripture might be fulfilled, which ſpake of his being
“ ſtriken, ſmitten, and afflićted, and the chaſtiſement of our peace being
upon him ;” (Iſa. 53. 5.) of his giving his back to the ſmiters, (Iſa. 50.
6.) of the ploughers ploughing upon his back, Pſ. 129. 3.. He himſelf
likewiſe had foretold it, Matth. 20. 19. Mark 10. 34. Luke 18, 32.
(2.) That by his ſtripes we might be healed, I Pet. 2, 24. We de-
ſerved to have been “chaſtiſed with whips and ſcorpions, and to be beaten
with many ſtripes,” having known our Lord’s will and not done it ; but
Chriſt underwent the ſtripes for us, bearing the rod of his Father’s wrath,
Lam. 3. 1. Pilate’s defign in ſcourging him, was, that he might not be
condemned, which did not take effect, but intimated what was God’s
deſign, that his being ſcourged might prevent our being condemned, we
having fellowſhip in his ſufferings, and that did take effect: the Phyſician
Jöourged, and ſo the patient healed. &
(3.) That stripes, for his ſake, might be ſanétified and made eaſy to
his followers; and they might, as they did, rejoice in that ſhame, (A&ts
5. 41.—16. 22, 25.) as Paul did, who was in stripes above meaſure,
2 Cor. 11. 23. Chriſt’s stripes take out the ſting of their's, and alter the
property of them. “We are chaſtened of the Lord, that we may not
be condemned with the world,” 1 Cor. 11. 32. w . v.
2. He turned him over to his ſoldiers, to be ridiculed and made ſport
with as a fool; (v. 2, 3.) The ſoldiers, who were the governor’s life-
guard, put a crown of thorns upon his head; ſuch a crown fitteſt for ſuch
a King ; they put on him a purple robe, ſome old threadbare coat of that
colour, which they thought good enough to be the badge of his royalty ;
and they complimented him with, Hail, King of the Jews, (like people
like king,) and then ſmote him with their hands. -
(1.) See here the baſeneſs and injuſtice of Pilate, that he would ſuffer
one whom he believed an innocent Perſon, and, if ſo, an excellent Perſon,
to be thus abuſed and trampled on by his own ſervants. They who are
| under the arreſt of the law, ought to be under the protećtion of it ;
and their being ſecured is to be their ſecurity. But Pilate did this, [1..]
To oblige his ſoldiers’ merry humour, and perhaps his own too, notwith-
ſtanding the gravity one might have expected in a judge. Herod, as well
as his men of war, had juſt before done the ſame, Luke 23, 11. It was
as good as a ſtage-play to them, now that it was a feſtival time ; as the
Philiſtines made ſport with Samſon. [2.] To oblige the Jews’ malici-
ous humour, and to gratify them, who defired that all poſſible diſgrace
might be done to Chriſt, and the utmoſt indignities put upon him.
(2.) See here the rudeneſs and inſolence of the ſoldiers, how perfeótly
loſt they were to all juſtice and humanity, who could thus triumph over
a man in miſery, and one that had been in reputation for wiſdom and ho-
But thus hath Chriſt's holy
religion been baſely miſrepreſented, dreſſed up by bad men at their plea-
ſure, and ſo expoſed to contempt and ridicule, as Chriſt was here. II.]
- ST, JOHN, XIX,
They clothe him with a mock-robe, as if it were a ſham and a jeſt, and
nothing but the produćt of a heated fancy and a crazed imagination.
And as Chriſt is here repreſented a King in conceit only ; ſo is his reli-
gion as a concern in conceit only, and God and the ſoul, fin and duty,
heaven and hell, are with them, all chimeras. [2.] They crown him
with thorns, as if it were a perfeót penance, and the greateſt pain and hard-
ſhip in the world; as if to ſubmit to the condućt of God and conſcience
were to thruſt one’s head into a thicket of thorns; but this is an unjuſt
imputation; “thorns and ſnares are in the way of the froward,” but roſes
and laurels in religion’s ways. - - - -
(3.) See here the wonderful condeſcenſion of our Lord’s Jeſus in his
ſufferings for us.
than ignominy; any toil, any pain, any loſs, rather than reproach ; yet
this the great and holy Jeſus ſubmitted to for us. See and admire, [l.]
The invincible patience of a Sufferer, leaving us an example of content-
ment and courage, evenneſs, and eaſineſs of ſpirit, ander the greateſt
hardſhips we may meet with in the way of duty. [2.] The invincible
love and kindneſs of a Saviour, who not only cheerfully and reſolutely
went through all this, but voluntarily undertook it for us and for our
falvation. Herein he commended his love, that he would not only die
for us, but die as a fool dies. First, He endured the pain ; not the
pangs of death only, though in the death of the croſs thoſe were moſt
exquiſite; but, as if thoſe were too little, he ſubmitted to thoſe previous
pains. Shall we complain of a thorn in the flesh, and of being buffeted by
afflićtion, becauſe we need it to hide pride from us, when Chriſt humbled
himſelf te bear thoſe thorns in the head, and thoſe buffetings, to ſave and
teach us ; 2 Cor. 12. 7. Secondly, He deſpiſed the shame, the ſhame of
a fool’s coat, and the mock-reſpect paid him, with, Hail, King of the
Jews. If we be at any time ridiculed for well-doing, let us not be
aſhamed, but glorify God, for thus we are partakers of Chriſt’s ſuffer-
ings. He that bore theſe shan honours, was recompenſed with real ho-
mours, and ſo ſhall we, if we patiently ſuffer shame for him.
II. Pilate, having thus abuſed the priſoner, preſents him to the proſe-
cutors, in hope that they would now be ſatisfied, and drop the proſecu-
tion, v. 4, 5. Here he propoſes two things to their confideration;
1. That he had not found any thing in him, which made him obnoxi-
ous to the Roman government ;. (v. 4.) I find no fault in him : 33s,12,
airizy stpiaka-‘‘I do not find in him the leaſt fault, or cauſe of accuſa-
tion.” Upon further inquiry, he repeats the declaration he had made,
ch. 18. 38. Hereby he condemns himſelf; if he found no fault in him,
why did he ſcourge him, why did he ſuffer him to be abuſed ? None
ought to ſuffer ill but thoſe that do ill; yet thus many banter and abuſe
religion, who yet, if they be ſerious, cannot but own they find no fault in
it. " If he found no fault in him, why did he bring him out to his proſe-
cutors, and not immediately releaſe him, as he ought to have done 2 If
” Pilate would have conſulted his own conſcience only, he had neither
Jéourged Chriſt, nor crucifted him ; but, thinking to trim the matter, to
pleaſe the people by ſcourging Chriſt, and ſave his conſcience by not cru-
cifying him, behold he does both ; whereas, if he had at firſt reſolved to
grucify him, he needed not have ſcourged him. . It is common for thoſe
who think to keep themſelves from greater fins by venturing upon leſſer
fins, to run into both. -
2. That he had done that to him, which would make him the leſs
dangerous to them and to their government, v. 5. He brought him
out to them, wearing the crown of thorns, his head and face all bloody,
and ſaid, “ Behold the Man whom you are ſo jealous of ;” intimating,
that though his having been ſo popular might have given them ſome
cauſe to fear that his intereſt in the country would lefſen theirs, yet that
he had taken an effectual courſe to prevent it, by treating him as a ſlave,
and expoſing him to contempt, after which he ſuppoſed the people would
never look upon him with any reſpect, nor could he ever retrieve his re-
putation again, Little did Pilate think with what veneration even
theſe ſufferings of Chriſt would in after ages be commemorated by the
beſt and greateſt of men, who would glory in that croſ; and thoſe Jtripes
which he thought would have been to him and his followers a perpetual
and indelible reproach. -
(1.) Obſerve here how our Lord Jeſus shews himſelf dreſt up in all the
marks of ignominy. He came forth, willing to be made a Spectacle,
and to be hootca at, as no doubt he was, when he came forth in this garb,
knowing that he was ſet for a Sign that should be ſpoken, against, Luke
2. 34. Did he go forth thus bearing our reproach 2 Let ua go forth
to him bearing his reproach, Heb. 13. 13. º -
(2.) How Pilate ſhews him ; Pitate ſaith unto them, Behold the Man.
He ſaith unto them ; ſo the original is ; and the immediate antecedent
Great and generous minds can beat any thing better |
| A good reſolve, if he could but have ſtuck to it.
him, and therefore ſhould not have continued to parley with the proſe-
i cutors.
Chriſt before Pilate.
being Jeſus, I fee, no inconvenience in ſuppoſing theſe to be Chriſt's
own words; he ſaid, “Behold the Man you are ſo exaſperated againſt.”
But ſome of the Greek copies, and the generality of the tranſlators, fup.
ply it as we do, Pilate faith unto them, with a deſign to qualify them,
Behold the Man ; not ſo much to move their pity, Behold a Man worthy
your compaſſion, as to filence their jealoufies, Behold a Man not worthy
your ſuſpicion ; a Man from whom you can henceforth fear no danger;.
his crown is profaned, and cast to the ground, and now all mankind will
make a jeſt of him.
The word however is very affecting; Behold the Man. It is good for
every one of us, with an eye of faith, to behold the Man Chriſt Jeſus in
his ſufferings. “Behold this King with the crown wherewith his mo-
ther crowned him ;” the crown of thorns, Cant. 3. 11. “ Behold him,
and be ſuitably affected with the fight. Behold him, and mourn becauſe
of him. Behold him, and love him ; be ſtill looking unto Jeſus.”
III. The proſecutors, inſtead of being pacified, were but the more
exaſperated, v. 6, 7. . . " -
1: Obſerve here their clamour and outrage. The chief priests, who
headed the mob, cried out with fury and indignation, and iheir officers, or
ſervants, who muſt ſay as they ſaid, joined with them in crying, Crucify
| him, crucify him. The common people perhaps would have acquieſced in
Pilate’s declaration of his innocency, but their leaders, the prieſts, cauſed
them to err. Now by this it appeals that their malice againſt Chriſt was,
(l.) Unreaſonable and most abſurd, in that they offer not to make good
their charge againſt him, or to objećt againſt the judgment of Pilate con-
cerning him ; but, though he be innocent, he muſt be crucified. (2.)
it was inſatiable and very cruel. , Neither the extremity of his ſcourging,
nor his patience under it, nor the tender expoſtulations of the judge,
could molify them in the leaſt ; no, nor could the jeſt into which Pilate
had turned the cauſe, put them into a pleaſant humour. (3.) It was
violent and ecceeding reſolute ; they will have it their own way, and ha-
zard the governor’s favour, the peace of the city, and their own ſafety,
rather than abate of the utmoſt of their demands. Were they ſo violent
in running down our Lord Jeſus, and in crying, Crucify him, crucify him ;
| and ſhall not we be vigorous and zealous in advancing his name, and in
crying, Crown him, crown him * Did their hatred of him ſharpen their
endeavours againſt him, and ſhall not our love to him quicken our en-
deavours for him and his kingdom
2. The check Pilate gave to their fury, ſtill inſiſting upon the pri-
ſoner's innocency; “Take ye him, and crucify him, if he muſt be cruci-
fied.” This is ſpoken ironically, he knew they could not, they durſt
not, crucify him ; but it is as if he ſhould ſay, “You ſhall not make me.
a drudge to your malice; I cannot with a ſafe conſcience crucify him.”
He found noſault in
They that would be ſafe from ſin, ſhould be deaf to tempiation.
Nay, he ſhould have ſecured the priſoner from their inſults. What was
he armed with power for, but to protećt the injured 2 The guards of go-
vernors ought to be the guards of juſtice. But Pilate had not courage
enough to ačt according to his conſcience; and his cowardice betrayed.
him into a fmare. º -
3. The further colour which the proſecutors gave to their demand ;
(v. 7.) We have a law, and by our law, if it were but in our power to
execute it, “he ought to die, becauſe he made himſelf the Son of God.”
Now here obſerve, -
(1.) They make their boast of the law, even then, when through break-
ing the ſaw they dishonoured God, as is charged upon the Jews, Rom.
; 2. 23.
judgments of other nations ; but in vain did they boaſt of their law,
They had indeed an excellent law, far exceeding the ſtatutes and
when they abuſed it to ſuch bad purpoſes.
They diſcover a reſtleſs and inveterate malice againſt our Lord Jeſus.
When they could not incenſe Pilate againſt him by alleging that he pre-
tended himſelf a King, they urged this, that he pretended himſelf a God.
Thus they turn every ſtone to take him off.
3. They pervert the law, and make that the inſtrument of their malice.
Some think they refer to a law made particularly againſt Chriſt, as if,
being a law, it muſt be executed right or wrong ; whereas there is a woe
to them that decree unrighteous decrees, and that write the grievouſneſs,
which they have preſcribed, Iſa. 10. 1. See Mic. 6, 16. But it ſhould
rather ſeem they refer to the law of Moſes; and if ſo, (1.) It was true
that blaſphemers, idolaters, and falſe prophets, were to be put to death.
by that law. Whoever falſely pretended to be the Son of God, was,
guilty of blaſphemy, Lev. 24, 16. But then, (2.) It was falſe that
he pretended to be the Son of God, for he really was ſo ; and they ought
ST, JOHN, XIX.
Chriſt before Pilate.
to have inguired into the proofs he produced of his being ſo. If he ſaid
that he was the Son of God, and the ſcope and tendency of his doćtrine
were not to draw people from God, but to bring them to him, and he
confirm his miſſion and doćtrine by miracles, as undoubtedly he did be-
yond contradićtion, by their law they ought to hearken to him, (Deut.
18.18, 19.) and if they did not, they were to be cut off. That which
was his honour, and might have been their happineſs, if they had not
ſtood in their own light, they impute to him as a crime, for which he
ought to die; yet if he ought to die by their law, he ought not to be cru-
cified, for that was no death inflićted by their law. •.
IV. The judge brings the priſoner again to his trial, upon this new
ſuggeſtion. Obſerve, - - -
1. The concern Pilate was in, when he heard this alleged; (v. 8.)
when he heard that his priſoner pretended not to royalty only, but to
Deity, he was the more afraid. This embarraſſed him more than ever,
and made the caſe more difficult both ways; for, (1.) There was the
more danger of offending the people, if he ſhould acquit him, for he
knew how jealous that people were for the unity of the Godhead, and
what everſion they now had to other gods; and therefore, though he
might hope to pacify their rage againſt a pretended King, he could never
reconcile them to a pretended God, “If this be at the bottom of the tu-
mult,” thinks Pilate, “it will not be turned off with a jeſt.” (2.)
There was the more danger of offending his own conſcience, if he ſhould
condemn him. “Is he one” (thinks Pilate) “ that makes himſelf the
Son of God; and what if it ſhould prove that he is ſo 2 What will be-
come of me then 2° Even natural conſcience makes men afraid of being
found fighting against God. The heathen had ſome fabulous traditions
of incarnate deities appearing ſometimes in mean circumſtances, and
treated ill by ſome that paid dear for their ſo doing. Pilate fears, leſt
he ſhould thus run himſelf into a premunire. -
2. His further examination of our Lord Jeſus thereupon, v. 9. That
he might give the proſecutors all the fair play they could deſire, he re-
fumed the debate, went into the judgment-hall, and aſked Chriſt, Whence
art thou ? Obſerve,
(1.) The place he choſe for this examination ; he went into the judg-
ment-hall for privacy, that he might be out of the noiſe and clamour of
the crowd, and might examine the thing the more cloſely. They that
would find out the truth as it is in Jeſus, muſt get out of the noiſe of
prejudice, and retire as it were into the judgment-hall, to converſe with
Chriſt alone. º -
(2.) The queſtion he put to him; Whence art thou P Art thou from
"men or from heaven 2 From beneath or from above 2 He had before aſked
dire&tly, Art thou a King 2 But here he direétly aſks, Art thou the Son
of God? Leſt he ſhould ſeem to meddle with divine things too boldly.
But in general, “Whence art thou ? Where waſt thou, and in what
world hadſt thou a being, before thy coming into this world 2’’
. (3.) The filence of our Lord Jeſus when he was examined upon this
head; but Jºſits gave him no anſwer. This was not a ſullen ſilence, in
contempt of the court, nor was it becauſe he knew not what to ſay ; but,
[1..] It was a patient filence, that the ſcripture might be fulfilled ;
“as a ſheep before the ſhearers is dumb, ſo he opened not his mouth,”
Iſa. 53. 7. This filence loudly ſpake his ſubmiſfion to his Father’s will
in his preſent ſufferings, which he thus accommodated himſelf to, and
compoſed himſelf to bear. He was filent, becauſe he would ſay nothing
to hinder his ſufferings. If Chriſt had avowed himſelf a God as plainly
as he avowed himſelf a King, it is probable that he would not have con-
demned him ; (for he was afraid, at the mention of it by the proſecu-
tors ;) and the Romans, though they triumphed over the kings of the
nations they conquered, yet ſtood in awe of their gods. See 1 Cor. 2.8.
£f they had known him to be the Lord of
cifted him ; and how then muſt we have been ſaved 2
[2.] It was a prudent filence. When the chief prieſts aſked him,
Art thou the Son of the Bleſſed 2 He anſwered, I am, for he knew they
went upon the ſcriptures of the Old Teſtament which ſpake of the Meſ.
ſiah, but when Pilate aſked him, he knew he did not underſtand his own
queſtion, having no notion of the Meſfiah, and of his being the Son of
God, and therefore to what purpoſe ſhould he reply to him whoſe head
was filled with the pagan theology, to which he would have turned his
anſwer 2 . - -
(4.) The haughty check which Pilate gave him for his filence;
(p. 10.) “Speakest thou not unto me 2 Doſt thou put ſuch an affront
upon me as to stand mule * What knowest thou not, that, as preſident of
the province, I have power, if I think fit, to crucify thee; and have
power, if I think fit, to releaſe thee 3’’ Obſerve here,
Vol. IV. No. 90. . . . .
glory, they would hot have cru-
t
[1]. How Pilate magnifies himſelf, and boaſts of his own authority,
as not inferior to that of Nebuchadnezzar, of whom it is ſaid, that
“whom he would he ſlew, and whom he would he kept alive,” Dan.
5, 19. Men in power are apt to be puffed up with their power, and
the more abſolute and arbitrary it is, the more it gratifies their pride,
and humours that.' But he magnifies his power to an exorbitant degree,
when he boaſts that he had power to crucify one whom he had declared
innocent, for no prince or potentate has authority to do wrong. “ Id
poſſumus, quod jure poſſumus—We can do that which we can juſtly do.”
[2.] How he tramples upon our bleſſed Saviour; Speakest thou not
unto me * He refle&ts upon him, First, As if he were undutiful and
diſreſpectful to thoſe in authority, not ſpeaking when he was ſpoken to.
Secondly, As if he were ungrateful to one that had been tender of him ;
“Speakeſt thou not to me who have laboured thy releaſe ?” Thirdly,
As if he were unwiſe for himſelf ; “Wilt thou not ſpeak to clear thy.
ſelf to one that is willing to clear thee º’” If Chriſt had indeed ſought to
ſave his life, now had been his time to have ſpoken ; but that which he
had to do, was, to lay down his life. - . . s -
(5.) Chriſt’s pertinent anſwer to this check, v. 11. where, .
[1..] He boldly rebukes his arrogance, and rectifies his miſtake;
“Big as thou lookeſt and talkeſt, thou couldeſt have no power at all
against me; no power to ſcourge, no power to crucify, except it were
given thee from above.” Though Chriſt did not think fit to anſwer him
when he was impertinent, (then “anſwer not a fool according to his
folly, left thou alſo be iike him,”) yet he did think fit to anſwer him
when he was imperious ; then “anſwer a fool according to his folly, leſt
he be wife in his own conceit, Prov. 26. 4, 5. When Pilate uſed his
power, Chriſt, filently ſubmitted to it; but when he grew proud of it,
he made him know himſelf ; “All the power thou haſt, is given thee
from above ;” which may be taken two ways. .
First, As reminding him that his power in general, as a magiſtrate,
was a limited power, and he could do no more than God would ſuffer
him to do. . God is the Fountain of power; and the powers that are, as
they are ordained by him, and derived from him, ſo they are ſubject to
him. They ought to go no further than his law direéts them ; they
can go no further than his providence permits them. They are God's
hand and his ſword, Pſ. 17. 13. Though “the axe may boaſt itſelf
againſt him that heweth there with,” yet ſtill it is but a tool, Iſa. 10. 5,
15. Let the proud oppreſſors know that there is a higher than they, to
whom they are accountable, Eccl. 5. 8. And let this filence the mur-
murings of the oppreſſed, It is the Lord. God has bid Shimei curſe Da-
vid; and let it comfort them. See Iſa. 51. 12, 13.
Secondly, As informing him that his power againſt him in particular,
and all the efforts of that power, were “by the determinate counſel and
fore-knowledge of God,” Aćts 2, 23. Pilate never fancied himſelf ta.
look, ſo great as now, when he ſat in judgment upon ſuch a priſoner
as this, who was looked upon by many as the Son of God, and King of
Iſrael, and had the fate of ſo great a man at his diſpoſal; but Chriſt
lets.him know that he was herein but an inſtrument in God’s hand, and
could do nothing againſt him, but by the appointment of Heaven, Aćts
4. 27, 28. -
[2] He mildly excuſes and extenuates his fin, in compariſon with the
fin of the ring-leaders ; “Therefore he that delivered me unto thee, lies
under greater guilt ; for thou as a magiſtrate haſt power from above,
and art in thy place, thy fin is leſs than theirs, who from envy and malice,
urge thee to abuſe thy power.” - -
First, It is plainly intimated that what Pilate did, was fin, a great
| fin, and that the force which the Jews put upon him, and which he put
upon himſelf in it, would not juſtify him. Chriſt hereby intended a hint
for the awakening of his conſcience, and the increaſe of the fear he was
now under. The guilt of others will not acquit us, nor will it avail in
the great day to ſay that others were worſe than we, for we are not to be
judged by compariſon, but muſt bear our own burthen.
Secondly, Yet theirs that delivered him to Pilate, was the greater fin;
by this it appears that all fins are not equal, but ſome more heinous than
| others; ſome comparatively, as gnats, others as camels; forme as motes
in the eyes, others as beams ; ſome as pence, others as pounds. He that
delivered Christ to Pilate, was either,
1. The people of the Jews, who cried out, Crucify him, crucify him ;
they had ſeen Chriſt’s miracles, which Pilate had not to them the Meſfiah
was firſt ſent, they were his own, and to them who were now enſlaved, a
|
Redeemer ſhould have been moſt welcome, and therefore it
worſe in them to appear againſt him than Pilate.
2. Or rather he means Caiaphas in particular, who was at the head of
was much
ST, JOHN, XIX.
the conſpiracy againſt Chriſt, and firſt adviſed his death, ch. 11. 49, 50.
The fin of Caiaphas was abundantly greater than the fin of Pilate. Caia-
phas proſecuted Chriſt from pure enmity to him and his doćtrine, de-
liberately and of malice prepenſe. Pilate condemned him purely for
fear of the people, and it was a haſty reſolution which he had not time
'' to cool upon. - - - -
3. Some think Chriſt means Judas; for though he did not imme-
diately deliver him into the hands of Pilate, yet he betrayed him to
thoſe that did. The fin of Judas was, upon many accounts, greater
than the fin of Pilate. Pilate was a ſtranger to Chriſt, Judas was his
friend and follower. . Pilate found no fault in him, but Judas knew a
deal of good by him. Pilate, though biaſſed, was not bribed, but Judas
took a reward against the innocent ; the fin of Judas was a leading fin,
and let in all that followed. He was a guide to them that took Jeſus.
So great was the fin of Judas, that vengeance ſuffered him not to live ;
but when Chriſt ſaid this, or ſoon after, he was gone to his own place.
V. Pilate ſtruggles with the Jews to deliver Jeſus out of their hands,
but in vain.
proſecutors. • . • *
1. Pilate ſeems more zealous than before to get Jeſus diſcharged;
(v. 12.) from thenceforth, from this time, and for this 'reaſon, becauſe
Chriſt had given him that anſwer, (v. 11.) which, though it had a re-
buke in it, ye he took it kindly; and though Chriſt found fault with
him, he ſtill continued to find no fault in Chriſt, but ſought to releaſe him,
deſired it, endeavoured it ; he ſought to releaſe him, he contrived how to |
do it handſomely and ſafely, and ſo as not to diſoblige the prieſts. It
never does well, when our reſolutions to do our duty are ſwallowed up
in projećts how to do it plauſibly and conveniently. If Pilate’s policy
had not prevailed above his juſtice, he would not have been long ſeeking
to releaſe him, but would have done it ; “.Fiat juſtitia, ruat coelum—
Let juſtice be done, though heaven itſelf ſhould fall.” -
2. The Jews were more furious, than ever, and more violent to get
Jeſus crucified. Still they carry on their defign with noiſe and clamour
as before ; ſo now they cried out. They would have it thought that
the commonalty was againſt him, and therefore laboured to get him cried
down by a multitude, and it is no hard matter to pack a mob ; whereas
if a fair poll had been granted, I doubt not but it would have been carried
by a great majority for the releaſing of him. A few mad men may out-
ſhout many wiſe men, and then fancy themſelves to ſpeak the ſenſe
(when it is but the nonſenſe) of a nation, or of all mankind; but it is
not ſo eaſy a thing to change the ſenſe of the people as it is to miſrepre-
ſent it, and to change their cry. Now that Chriſt was in the hands of
his enemies, his friends were ſhy and filent, and diſappeared; and thoſe
that were againſt him, were forward to ſhew themſelves ſo, and this gave
the chief prieſts an opportunity to repreſent it as the concurring vote of
all the Jews, that he ſhould be crucified. In this outcry they endeavoured
two things, - - -
(1.) To blacken the priſoner as an enemy to Caeſar. He had refuſed
the kingdoms of this world and, the glory of them, had declared his
kingdom not to be of this world, and yet they will have it that he ſpeaks
against Caeſar; &laiye—he oppoſes Caeſar, invades his dignity and ſo-
vereignty. It has always been the artifice of the enemies of religion, to
repreſent it as hurtful to kings and provinces, when it would be highly
beneficial to both. -
(2.) To frighten the judge, as no friend to Caeſar; “If thou let this
man go unpuniſhed, and let him go. on, thou art not Caſar’s friend, and
therefore falſe to thy truſt and the duty of thy place, and obnoxious to
the emperor’s diſpleaſure, and liable to be turned out.” They intimate
a threatening that they would inform, againſt him, and get him diſplaced ;
and here they touched him in a ſenſible and very tender part. But
of all people thoſe Jews ſhould not have pretended a concern for Caeſar,
who were themſelves ſo ill affected to him and his government.
ſhould not talk of being friends to Caeſar, who were themſelves ſuch back
friends to him; yet thus a pretended zeal for that which is good, often
ſerves to cover a real malice againſt that which is better. -
3. When other expedients had been tricd in vain, Pilate ſlightly en-
deavoured to banter them out of their fury, and yet in doing that betray-
ed himſelf to them, and yielded to the rapid ſtream, v. 13... 15. After
he had stood it out a great while, and ſeemed now as if he would have
made a vigorous refiftance upon that attack, (v. 12.) he baſely ſurren-
dered. Obſerve here,
(1.) What it was, that ſhocked Pilate; (v. 13.) When he heard that
Jäying, that he could not be true to Caeſar's honour, nor ſure of Caeſar’s
- We hear no more after this of any thing that paſſed be- |
tween Pilate and the priſoner; what remains, lay between him and the
They
l
purging out the old leaven, to get ready for the
reckoning and ours, ſix of the clock
alone.”
but have headed a rebellion againſt Cºfar.”
*
Chriſ before Pilate.
favour, if he did not put Jeſus to death, then he thought it was time to
look about him. All they had ſaid to prove Chriſt a malefactor, and
| that therefore it was Pilate’s duty to condemn him, did not move him,
but he ſtill kept to his convićtion of Chriſt’s innocency; but when they
urged that it was his intereſt to condemn him, than he began to yield.
Note, They that bind up their happineſs in the favour of men; make
themſelves an eaſy prey to the temptations of Satan. - -
(2.) What preparation was made for a definitive ſentence upon this
matter ; Pilate brought Jeſus forth, and he himſelf in great ſtate took
the chair; we may ſuppoſe that he called for his robes, that he might
look big, and then he ſat down in the judgment-ſeat. He was condemned
with all the ceremony that could be, [1..] To bring us off at God’s bar,
and that all believers through Chriſt, being judged here, might be ac-
quitted in the court of heaven. [2.] To take off the terror of pompous
trials, which his followers would be brought to for his ſake. Paul might
the better ſtand at Caeſar’s judgment-ſeat, when his Maſter had ſtood
there before him. - - -
Notice is here taken of the place and time.
First, The place where Chriſt was condemned ; in a place called the
| Pavement, but in Hebrew, Gabbatha, probably the place where he uſed to
fit to try cauſes or criminals. Some make Gabbatha to figuify an incloſed
place, fenced againſt the inſults of the people, whom therefore he did.
the leſs need to fear ; others an elevated place, raiſed that all might ſee
him. -
Secondly, The time, v. 14. It was the “preparation of the paſſover,
and about the fixth hour.” Obſerve, .
1. The day; it was the, preparation of the paſſover, that is, for the
| paſſover-ſabbath, and the ſolemnities of that, and the reſt of the days of
the feaſt of unleavened bread.
the preparation, and the ſabbath drew on.
for the ſabbath. Note, Before the paſſover there ought to be preparation.
| This is mentioned as an aggravation of their fin in perſecuting Chriſt
This is plain from Luke 23, 54. It was
So that this preparation was
with ſo much malice and fury; that it was when they ſhould have been
paſſover ; but the better
the day, the worſe the deed. -
2. The hour; it was about the fixth hour. Some ancient Greek and
Latin manuſcripts read it about the third hour, which agrees with Mark
15. 25.
And it appears by Matth. 27.45. that he was upon the croſs
before the fixth hour. But it ſhould ſeem to come in here, not as a pre-
ciſe determination of the time, but as an additional aggravation of the fin
of his proſecutors, that they were puſhing on the proſecution, not only
on a ſolemn day, the day of the preparation, but from the third to theſivtſ,
hour, which was, as we call it, church-time ; on that day they were em-
ployed in this wickedneſs, ſo that for this day, though they were prieſts,
they dropt the temple-ſervice, for they did not leave Chriſt till the ſixth
hour, when the darkneſs began, which frightened them away. Some
think that the fixth hour, with this evangeliſt, is, according to the Roman
in the morning, anſwering to the Jews’
firſt hour of the day; this is very probable, that Chriſt’s trial before
Pilate was at the height about fix in the morning, which was then a little.
after ſun-rifing. - l .
(3.) Tie rencounter Pilate had with the Jews, both prieſts and people,
before he proceeded to give judgment, endeavouring in vain to ſtem the
tide of their rage.
[1..] He faith unto the Jews, Behold your King. This is a reproof
to them for the abſurdity and malice of their innuendo, that this Jeſus
made himſelf a King ; “ Behold your King, him whom you accuſe as a
pretender to the crown. Is this a man likely to be dangerous to the
government I am ſatisfied he is not, and you may be ſo too, and let him
Some think he hereby upbraids them with their ſecret diſaffec-
tion to Caeſar; “You would have this man to be your king, if he would
But Pilate, though he was
far from meaning ſo, ſeems as if he were the voice of God to them.
Chriſt now crowned with thorns here, is, as a king at his coronation,
offered to the people; “Behold your King, the King which God hath
ſet upon his holy hill of Zion;” but they, inſtead of entering into it.
with acclamations of joyful conſent, proteſt againſt him, they will not
have a king of God’s chooſing. r y -
[2.] They cried out with the greateſt indignation, Away with him,
away with him, which ſpeaks diſdain as well as malice, agoy, agoy—“Take
him, he is none of ours; we diſown him for our Kinſman, much more
for our King; we have not only no veneration for him, but no com-
paſſion ; away with him out of our fight;” for ſo it was written of him,
he is one whom the nation abhors, (Iſa. 49, 7.) and they hid as it were
ST, JOHN, Xix.
Chriſt condemned.
their faces from him, Iſa. 53. 2, 3. Away with him from the earth, A&ts
22. 22. This ſhews, First, How we deſerved to have been treated at
God’s tribunal; we were by fin become odious to God’z holineſs, which
cried, “Away with them, away with them, for God is of purer eyes than
to behold iniquity;” we were alſo become obnoxious to God’s juſtice,
which cried againſt us, “Crucify them, crucify them, let the ſentence of
the law be executed.” Had not Chriſt interpoſed, and been thus re-
jected of men, we had been for ever rejected of God. Secondly, It ſhews
Thow we ought to treat our fins; we are often in ſcripture ſaid to crucify
fin, in conformity to Chriſt’s death ; now they that crucified Chriſt, did
it with deteſtation. With a pious indignation we ſhould run down ſin in
us, as they with an impious indignation ran him down, who was made Sin
for us. The true penitent caſts away from him his tranſgreſſions, Away
with them, away with them, (Iſa. 2. 20.—30. 22.) crucify them, crucify
them ; it is not fit that they ſhould live in my ſoul, Hof. 14.8.
[3.j Pilate, willing to have Jeſus releaſed, and yet that it ſhould be
their doing, aſks them, Shall I crucify your King P In ſaying this, he de-
figned either, First, To stop their mouths, by ſhewing them how abſurd
it was for them to rejećt one who offered himſelf to them to be their
Ring, at a time when they needed one more than ever. Have they no
‘ſenſe of ſlavery? No defire of liberty 2 No value for a deliverer? Though
he ſaw no cauſe to fear him, they might ſee cauſe to hope for ſomething
from him ; ſince cruſhed and ſinking intereſts are ready to catch at any
thing. Or, Secondly, To ſtop the mouth of his own conſcience; “If
this Jeſus be a King,” (thinks Pilate,) “he is only King of the Jews,
and therefore I have nothing to do but to make a fair tender of him to
them ; if they refuſe him, and will have their king crucified, what is that
to me?” He banters them for their folly in expecting a Meſſiah, and yet
running down one that bid ſo fair to be he. - -
[4.] The chief prieſts, that they might effectually renounce Chriſt,
and engage Pilate to crucify him, but otherwiſe forely againſt their will,
cried out, We have no king but Caeſar. This they knew would pleaſe
Pilate, and ſo they hope to carry their point, though at the ſame time
they hated Caeſar and his government. But obſerve here, Firſt, What a
plain indication this is, that the time for the Meſſiah to appear, even the
ſet time, was now coine; for if the Jews have no king but Caeſar, then is
the “ ſceptre departed from Judah, and the lawgiver from between his
feet,” which ſhould never be till Shiloh come to ſet up a ſpiritual king-
dom. And, Secondly, What a righteous thing it was with God to bring
upon them that ruin by the Romans, which followed not long after. 1.
They adhere to Caeſar, and to Caeſar they ſhall go. God ſoon gave them
enough of their Caeſars, and, according to Jotham’s parable, ſince the
trees chooſe the bramble for their king, rather than the vine and the olive,
an evil ſpirit is ſent among them, for they could not do it truly and fin-
cerely, Judg. 9. 12, 19. From henceforward they were rebels to the
Caeſars, and the Caeſars, tyrants to them, and it ended in the overthrow
of their place and nation. It is juſt with God to make that a ſcourge
and plague to us, which we prefer before Chriſt. , 2. They would have
no other king than Caeſar, and never have they had any other to this day,
but have now “abode many days without a king, and without a prince,”
(Hoſ. 3. 4.) without any of their own, but the kings of the nations have
ruled over them ; fince they will have no king but Caeſar, ſo ſhall their
doom be, themſelves have decided it.
16. Then delivered he him therefore unto them to be
crucified. And they took Jeſus and led him away. , 17.
And he bearing his croſs, went forth into a place called the
place of a ſkull, which is called in the Hebrew, Golgotha:
18. Where they crucified him, and two other with him.
on either ſide one, and Jeſus in the midſt.
We have here ſentence of death paſſed upon our Lord Jeſus, and exe-
cution doon-ſoon after. A mighty ſtruggle Pilate had had within him
between his convićtions and his corruptions; but at length his convićlions
yielded, and his corruptions prevailed, the fear of man liaving a greater
power over him than the fear of God. -
I. Pilate gave judgment againſt Chriſt, and figned the warrant for his
execution, v. 16. We may ſee here, ---
1. How Pilate finned againſt his conſcience; he had again and again |
pronounced him innocent, and yet at laſt condemned him as guilty. Pilate,
ſince he came to be governor, had in many inſtances diſobliged and exaſ-
g y g
Perated the Jewiſh nation, for he was a man of a haughty implacable.
ſ * & *,
willing to gratify the Jews.
| for us, and therefore on him was the croſs.
us. Our Maſter hereby taught all his diſciples to take up their croſs,
ſpirit, and extremely wedded to his humour. He had ſeized upon the
Corban, and ſpent it upon a watertwork; he had brought in ſhields
| ſtamped with Caeſar’s image, which was very provoking to the Jews; he
had ſacrificed the lives of many to his reſolutions herein ; fearing there-
fore he ſhould be complained of for thoſe and other inſolencies, he was
Now this makes the matter much worſe.
If he had been of an eaſy ſoft and pliable diſpoſition, his yielding to ſo
ſtrong a ſtream had been the more excuſable; but for a man that was
ſo wilful in other things, and of ſo fierce a reſolution, to be overcome
in a thing of this nature, ſhews him to be a bad man indeed, that could
better bear the wronging of his conſcience than the croſſing of his hu-
II) Olli’s t
2. How he endeavoured to transfer the guilt upon the Jews. He de. - -
livered him, not to his own officers, (as uſual,) but to the proſecutors,
|| the chief prieſts and elders; ſo excuſing the wrong to his own conſcience
with this, that it was but a permiſſive condemnation, and that he did not
put Chriſt to death, but only connive at thoſe that did it.
3. How Chriſt was made Sin for us. We deſerved to have been com-
demned, but Chriſt was condemned for us, that to us there might be no.
condemnation. God was now entering into judgment with his Son, that
he might not enter into judgment with his ſervants.
II. Judgment was no ſooner given, than with all poſſible expedition
the proſecutors, having gained their point, reſolved to loſe no time, 1.
Left Pilate ſhould change his mind, and order a reprieve. Thoſe are
enemies to our ſouls, the worſt of enemies, that hurry us to fin, and then ,
leave us no room to undo what we have done amiſs. 2. Leſt there
ſhould be an uproar among the people, and there ſhould have been a
greater number againſt them, than they had with ſo much artifice got
to be for them. *. .
It were well if we would be thus expeditious in that which is good,
and not ſtay for more difficulties.
(1.) They immediately hurried away the Priſoner. The chief priests.
greedily flew upon the prey which they had been long waiting for; now,
it is drawn into their net. Or they, that is, the ſoldiers who were to
attend the execution, they took him, and led him away, not to the place
whence he came, and thence to the place of execution, as is uſual with
us, but dire&tly to the place of execution. Both the prieſts and the ſol-
diers joined in leading him away. Now was the “Son of man delivered
into the hands of men,” wicked and unreaſonable men. By the law of
Moſes (and in appeals by our law) the proſecutors were to be the execu-
tioners, Deut. 17. 7. And the prieſts here were proud of the office.
His being led away does not ſuppoſe him to have made any oppoſition,
but “the ſcripture muſt be fulfilled, he was led as a ſheep to the ſlaugh-
ter,” Aćts 8. 32. We deſerved to have been led forth with the workers,
of iniquity as criminals to execution, Pſ. 125. 5. But he was led forth
for us, that we might eſcape. -
(2.) To add to his miſery, they obliged him, as long as he was able,
to carry his croſs, (v. 17.) according to the cuſtom among the Romans;
hence Furcifer was among them a name of reproach. Their croſſes did
not ſtand up conſtantly, as our gibbets do in the places of execution;
becauſe the malefactor was nailed to the croſs as it lay along upon the
ground, and then it was lifted up, and faſtened in the earth, and removed
when the execution was over, and commonly buried with the body; ſo
that every one that was crucified had a croſs of his own. Now Chriſt's
carrying his croſs may be confidered, [1..] As a part of his ſufferings;
he endured the croſs literally. It was a long and thick piece of timber,
that was neceſſary for ſuch a uſe, and ſome think it was neither ſea-
ſoned nor hewn. The bleſſed body of the Lord Jeſus was tender, and
unaccuſtomed to ſuch burthens; it had now lately been haraſſed and tired
out. His ſhoulders were ſore with the ſtripes they had given him ;
| every jog of the croſs would renew his ſmart, and be apt to ſtrike the
thorns he was crowned with into his head; yet all this he patiently un-
der went, and it was but the beginning of ſorrow, [2.]. As anſwering
the type which went before him ; Iſaac, when he was to be offered, car-
ried the wood on which he was to 5e bound, and with which he was to
be burned. [3.] As very fignificant of his undertaking; the Father
having laid upon him the iniquity of us all, (Iſa. 53. 6.) and he being to
“ take away ſin, by bearing it in his own body upon the tree,” 1 Pet. 2.
24. He had ſaid in effect, On mie be the curſe ; for he was made a Curſe
[4.] As very inſtructive to,
and follow him. Whatever croſs he calls us out to bear at any time, we
muſt remember that he bore the croſs firſt, and by bearing it for us, bears
it off from us in a great meaſure, for thus he hath made his yoke eqſ), and
St. JoHN, xix.
*
The Inſcription on the Croſs.
his burthen light. He bore that end of the croſs that had the curſe upon || Let us not rend it, but caſt lots for it, whoſe it ſhall be:
it, that was the heavy end ; and thence all that are his, are enabled to
call their afflićtions for him light, and but for a moment.
(3.) They brought him to the place of execution ; he went forth, not
dragged againſt his will, but voluntary in his ſufferings, . He went forth
out of the city, for he was crucified without the gate, Heb. 13. 12. And
to put the greater infamy upon his ſufferings, he was brought to the
common place of execution, as one in all points numbered among the tranſ.
greſſors; a place called Golgotha, the place of a ſkull, where they threw
dead men’s ſkulls and bones, or where the heads of beheaded malefactors
were left ; a place ceremonially unclean ; there Chriſt ſuffered, becauſe
he was made Sin for us, that he might purge our conſciences from dead
works, and the pollution of them. If one would take notice of the tra-
ditions of the elders, there are two which are mentioned by many of the
ancient writers concerning this place. [1..] That Adam was buried
here, and that this was the place of his ſkull, and they obſerve that there
where death triumphed over the firſt Adam, there the ſecond Adam tri-
umplied over him. Gerhard quotes for this tradition, Origen, Cyprian,
Epiphanius, Auſtin, Jerom and others. . [2,1 That this was that moun-
tain in the land of Moriah, on which Abraham offered up Iſaac, and the
ram was a ranſom for Iſaac.
. (4.) There they crucified him, and the other malefactors with him ;
(v. 18.) There they crucifted him. Obſerve, First, What death Chriſt
died ; the death of the croſs, a bloody, painful, ſhameful death, a curſed |
death. He was nailed to the croſs, as a Sacrifice bound to the altar, as
a Saviour fixt for his undertaking ; his ear nailed to God’s door-poſt, to
ſerve him för ever. He was lifted up, as the brazen ſerpent, hung be-
tween heaven and earth, becauſe we were unworthy of either, and aban-
doned by both. His hands were ſtretched out to invite and embrace us;
he hung upon the tree ſome hours, dying gradually in the full uſe of
reaſon and ſpeech, that he might ačtually reſign himſelf a Sacrifice. 3e-
condly, In what company he died ; two other with him. Probably, thoſe
had not been executed at that time, but at the requeſt of the chief
prieſts, to add to the diſgrace of our Lord, Jeſus ; which might be the
reaſon why one of them reviled him, becauſe their death was haſtened for
his ſake. Had they taken two of his diſciples, and crucified them with
him, it had been an honour to him; but if ſuch as they had been par-
takers with him in ſuffering, it would have looked as if they had been un-
dertakers with him in ſatisfaction. Therefore it was ordered that his fel.
low-ſufferers ſhould be the worſt of finners, that he might bear our re-
proach, and that the merit might appear to be his only. This expoſed
him much to the people’s contempt and hatred, who are apt to judge of
perſons by the lump, and are not curious in diſtinguiſhing, and would
conclude him not only a malefactor becauſe he was yoked with malefac-
tors, but the worſt of the three, becauſe put in the midſt. But thus the
ſcripture was fulfilled ; he was numbered among the tranſgreſſors. He did
not die at the altar among the ſacrifices, nor mingle his blood with that
of bulls and goats; but he died among the criminals, and mingled his
blood with theirs who were ſacrificed to public juſtice.
And new let us pauſe a while, and with an eye of faith look upon
Jeſus.
with glory, ſtript of it all, and clothed with ſhame; him who was the
“Praiſe of angels, made a Reproach of men;” him who had been with
eternal delight and joy in the boſom of his Father, now in the extremities
of pain and agony. See him bleeding, ſee him ſtruggling, ſee him dying,
fee him and love him, love him and live to him, and ſtudy what we ſhall.
render. *
19. And Pilate wrote a title, and put it on the croſs.
And the writing was, JESUS OF NAZARETH, THE
KING OF THE JEWS. 20. This title then read many
of the Jews: for the place where Jeſus was crucified was
nigh to the city: and it was written in Hebrew, and
Greek, and Latin. 21. Then ſaid the chief prieſts of the
Jews to Pilate, Write not, The king of the Jews; but that
he ſaid, I am king of the Jews. 22. Pilate anſwered, What
I have written, I have written. 23. Then the ſoldiers,
when they had crucified Jeſus, took his garments, (and
made four parts, to every ſoldier a part,) and alſo his coat.
Now the coat was without ſeam, woven from the top
throughout 24, They ſaid therefore among themſelves,
Was ever ſorrow like unto his ſorrow 2 See him who was clothed
that the ſcripture might be fulfilled, which faith, They
parted my raiment among them, and for my veſture they
did caſt lots. Theſe things therefore the ſoldiers did.
25. Now there ſtood by the croſs of Jeſus, his mother,
and his mother’s ſiſter, Mary the wife of Cleophas, and
Mary Magdalene. 26. When Jeſus therefore ſaw his mo-
ther, and the diſciple ſtanding by, whom he loved, he ſaith
unto his mother, Woman, behold thy ſon 27. Then faith
he to the diſciple, Behold thy mother! And from that hour.
that diſciple took her unto his own home. 28. After this,
Jeſus, knowing that all things were now accompliſhed,
that the ſcripture, might be fulfilled, faith, l thirſt. .29.
Now there was ſet a veſſel full of vinegar: and they filled
a ſpunge with vinegar, and put it upon hyſſop, and put it
to his mouth. 30. When Jeſus therefore had received the
vinegar, he ſaid, It is finiſhed: and he bowed his head,
and gave up the ghoſt.
Here are ſome remarkable circumſtances of Chriſt’s dying, more fully
related than before, which they will take ſpecial notice of, who covet to:
know Chriſt and him crucified. -
I. The title ſet up over his head. Obſerve, -
1. The inſcription itſelf which Pilate wrote, and ordered to be fixed
to the top of the croſs, deelaring the cauſe for which he was crucified,
v. 19. Matthew called it, wiriz—the accuſation ; Mark and Luke
called it, #71)ezº-the inſcription ; John calls it by the proper Latinº
name, rira&—the title ; and it was this, “Jeſus of Nazareth, the King
of the Jews.” Pilate intended this for his reproach, that he, being Jeſús,
of Nazareth, ſhould pretend to be King of the Jews, and ſet up in com-
petition with Caeſar, to whom Pilate would thus recommend himſelf, as:
very jealous for his honour and intereſt, when he would treat but a
titular King, a King in metaphor, as the worſt of malefactors; but God
over-ruled this matter, (1.) That it might be a further teſtimony to the
innocency of our Lord Jeſus; for here was an accuſation, which, as it
was worded, contained no crime. If this be that, if this be all they have
to lay to his charge, ſurely he has done nothing worthy of death or of
bonds. (2.) That it might ſhew forth his dignity and honour. This is:
Jeſus a Saviour, Nađoezi 9, the bleſſed Nazarite, ſančtified to God; this.
is, the “ King of the Jews, Meffiah the Prince, the Sceptre that ſhould.
riſe out of Iſrael,” as Balaam had foretold : dying for the good of his.
people, as Caiaphas had foretold. Thus all theſe three bad men wit-
neſſed to Chriſt, though they meant not ſo.
2. The notice taken of this inſcription ; (v. 20.) Many of the Jews:
read it, not only thoſe of Jeruſalem, but thoſe out of the country, and
from other countries, ſtrangers and proſelytes, that came up to worſhip.
at the feaſt. Multitudes read it, and it occaſioned a great variety of re-
fle&tions and ſpeculations, as men, ſtood affected. Chriſt himſelf was ſet
for a Sign, a Title.
Here are two reaſons why the title was ſo much read.
(1.) Becauſe the place where Jeſus was crucified, though without the
gate, was yet nigh the city ; which intimates that if it had been any great.
diſtance off, they would not have been led, no not by their curioſity, to
go and ſee it, and read it. It is an advantage to have the means of know-
ing Chriſt brought to our doors.
(2.) Becauſe it was written in Hebrew, and Greek, and Latin, which
made it legible by all; they all underſtood one or other of theſe lan-
guages, and none were more careful to bring up their children to read:
than the Jews generally were. It likewiſe made it the more confider.
able; every one would be curious to inquire what it was, which was
ſo induſtriouſly publiſhed in the three moſt known languages. In the
Hebrew, the oracles of God were recorded ; in Greek, the learning of
the philoſophers; and in Latin, the laws of the empire. In each of
theſe Chriſt is proclaimed King, in whom are hid all the treaſures of
revelation, wiſdom, and power - God ſo ordering it, that this ſhould be
written in the three then moſt known tongues, it was intimated thereby,
that Jeſus Chriſt ſhould be a Saviour to all nations, and not to the Jews
only; and alſo that every nation ſhould hear in their own tongue the won-
Hebrew, Greek, and Latin, were the
º: of the Redeemer.
|wſ:
vulgar languages at that time in this part of the world ;. ſo that this is
ST, JOHN, XIX.
The Inſcription on the Croſs.
, ſo far from intimating (as the Papiſts would have it) that the ſcripture
is ſtill to be retained in theſe three languages, that on the contrary it
teaches us that the knowledge of Chriſt ought to be diffuſed through-
out every nation in their own tongue, as the proper vehicle of it, that
people may converſe as freely with the ſcriptures as they do with their
neighbours. & - - - - -
3. The offence which the proſecutors took at it, v. 21. They would
not have it written, the King of the Jews; but that he ſaid of himſelf, I
am the King of the Jews. Here they ſhew themſelves, (1.) Very ſpite-
ful and malicious againſt Chriſt. It was not enough to have him cru-
cified, but they muſt have his name crucified too ; to juſtify themſelves
in giving him ſuch bad treatment, they thought themſelves concerned
to give him a bad charaćter, and to repreſent him as a uſurper of ho-
nours and powers that he was not entitled to... (2.) Fooliſhly jealous of
the honour of their nation ; though they were a conquered and enſlaved
people, yet they ſtood ſo much upon the punétilio of their reputation,
that they ſcorned to have it ſaid, that this was their King. (3.) They
ſhew themſelves very impertinent and troubleſome to Pilate ; they could
not but be ſenſible that they had forced him, againſt his mind, to con-
demn Chriſt, and yet, in ſuch a trivial thing as this, they continue to
teaſe him. It was ſo muct, the worſe, in that, though they had charged
him with pretending to be the King of the Jews, yet they had not proved
it, nor had he ever ſaid ſo. -
4. The judge’s reſolution to adhere to it ; “ What I have written, I
have written, and will not alter it to humour them.”
(1.) Hereby an affront was put upon the chief priests, who would ſtill
be dićtating. It ſeems, by Pilate’s manner of ſpeaking, that he was un-
eaſy in himſelf for yielding to them, and vexed at them for forcing him
to it; and therefore he was reſolved to be croſs with them; and by this
inſcription infinuates, [1..] That, notwithſtanding their pretences, they
were not ſincere in their affections to Caeſar and his government ; they
were willing enough to have a king of the Jews, if they could have one
to their mind. [2.] That ſuch a king as this, ſo mean and deſpicable,
was good enough to be the king of the Jews; and this would be the fate
of all that ſhould dare to oppoſe the Roman power. [3.] That they
had been very unjuſt and unreaſonable in proſecuting this Jeſus, when
there was no fault to be found in him. º º
(2.) Hereby honour was done to the Lord Jeſus. Pilate ſtuck to it
with reſolution, “ that he was the King of the Jews ;” what he had
written, was what God had firſt written, and therefore he could not
alter; for thus it was written, that Mºſias the Prince shall be cut off,
Dan. 9. 26. This therefore is the true cauſe of his death ; he dies, be-
cauſe the King of Iſrael muſt die, muſt thus die. When the Jews rejećt
Chriſt, and will not have him for their King, Pilate, a Gentile, ſticks to
it that he is a King ; which was an earneſt of what came to paſs ſoon
after, when the Gentiles ſubmitted to the kingdom ºf the Meſſiah, which
the unbelieving Jews had rebelled againſt. -
II. The dividing of his garments among the executioners, v. 23, 24.
Four ſoldiers were employed, who, when they had crucifted Jeſús, had
mailed him to the croſs, and lifted it up, and him upon it, and nothing
more was to be done than to wait his expiring through the extremity of
pain, as, with us, when the priſoner is turned off, then they went to make
a dividend of his clothes, each claiming an equal ſhare, and ſo they made
four parts, as near of the ſame value as they could, to every ſoldier a part ;
but his coat, or upper garment, whether cloke or gown, being a pretty
piece of curioſity, “without ſeam, woven from the top throughout,”
they agreed to cast lots for that. Here obſerve, • ºn tº . •
i. The ſhame they put upon our Lord Jeſus, in ſtripping him of his
garments before they crucifted him. The ſhame of nakedneſs came in
with fin. He therefore who was made Sin for us, bare that ſhame, to
roll away our reproach. He was ſtripped, that we might be clothed
with white raiment, (Rev. 3, 18.) and that when we are unclothed, “we
may not be found naked.” . . - º - - § at e
2. The wages with which theſe ſoldiers paid themſelves for crucifying
Chriſt. They were willing to do it for his old clothes. . Nothing is to
be done ſo bad, but there will be found men bad enough to do it for a
trifle. Probably, they hoped to make more than ordinary advantage
of his clothes, having heard of cures wrought by “ the touch of the hern
of his garment;” or expećting that his admirers would give any money
for them. . *.
3. The ſport they made about his ſeamleſs coat; we read not of any
thing about him valuable or remarkable but that, and that not for the
richneſs, but only the variety of it, for it “was woven from the top
throughout ;” there was no curioſity therefore in the ſhape, but a con- || of her; but he admitted that thought:
Vol. IV. No. 90.
>
*
| accompliſhments.
trived plainneſs. Tradition ſays, His mother wove it him, and adds this
further, that it was made for him when he was a child, and, like the If-
raelites’ clothes in the wilderneſs, wated not old; but that is a ground-
leſs fancy. The ſoldiers thought it pity to rend it, for then it would
unravel, and a piece of it would be good for nothing; they would there-
fore cast lots for it. While Chriſt was in his dying agonies, they were
merrily dividing his ſpoils. - . .
. The preſerving of Chriſt’s ſeamleſs coat is commonly alluded to, to
ſhew the care all chriſtians ought to take, that they rend not the church
of Chriſt with ſtrifes and divisions; yet ſome have obſerved, that the
reaſon why the ſoldiers would not rend Chriſt's coat, was not out of any
reſpect to Chriſt, but becauſe each of them hoped to have it entire for
himſelf. And ſo many cry out againſt ſchiſm, only that they may en-
groſs all the wealth and power to themſelves. Thoſe who oppoſed
Luther's ſeparation from the church of Rome, urged much the “ tunica
inconfutilis—the ſeamleſs coat;” and ſome of them laid ſo much ſtreſs
upon it, that they were called the Inconsutilista—The ſeamleſs.
4. The fulfilling of the ſcripture in this. David, in ſpirit, foretold
this very circumſtance of Chriſt’s ſufferings, in that paſſion, Pſ. 22.
The event ſo exactly anſwering the predićtion, proves, (1.) That the
Jöripture is the word of God, which foretold contingent events concern-
ing Chriſt ſo long before, and they came to paſs according to the pre-
dićtion. (2.) That Jeſus is the true Meſias ; for in him all the Old.
Teſtament prophecies concerning the Meſias had, and have, their full
Theſe things therefore the ſoldiers did.
III. The care that he took of his poor mother. i -
1. His mother attends him to his death; (v. 25.) There stood by the
croſs, as near as they could get, his mother, and ſome of his relations and
friends with her. At firſt, they ſtood near, as it is ſaid here; but it is
probable, afterward the ſoldiers forced them to ſtand afar off, as it is ſaid
in Matthew and Mark : or they themſelves removed out of the ground.
(1.) See here the tender affection of theſe pious women to our Lord
Jeſus in his ſufferings. When all his diſciples, except John, had forſaken
him, they continued their attendance on him. Thus the feeble were as
David, (Zech. 12. 8.) they were not deterred by the fury of the enemy,
or the horror of the fight; they could not reſcue him or relieve him,
yet they attended him, to ſhew their good will. It is an impious and
blaſphemous conſtrućtion which ſome of the popiſh writers put upon the
virgin Mary ſtanding by the croſs, that thereby ſhe contributed to the
ſatisfaction he made for fin, no leſs than he did, and ſo became a joint-
mediatrix and co-adjutrix in our falvation. -
(2.) We muſt eaſily ſuppoſe what an afflićtion it was to thoſe poor
women, to ſee him thus abuſed, eſpecially to the bleſſed virgin. Now
was fulfilled Simeon’s word, A ſword shall pierce through thine own ſoul,
Luke 2. 35. His torments were her tortures ;. ſhe was upon the rack,
while he was upon the croſs ; and her heart bled with his wounds; and
the reproaches whergwith they reproached him, fell on them that attended
him. - - -
(3.). We may juſtly admire the power of divine grace in ſupporting
theſe women, eſpecially the virgin Mary under this heavy trial... We do
not find his mother wringing her hands, or tearing her hair, or rending
her clothes, or making an outcry; but, with a wonderful compoſure,
standing by the croſs, and her friends with her. Surely ſhe and they were
ſtrengthened by a divine-power to this degree of patience; and ſurely
the virgin Mary had a fuller expectation of his reſurre&tion than the reſt
had, which ſupported her thus. We know not what we can bear till
-
| we are tried, and then we know who has ſaid, My grace is ſºfficient for
thee. - -
2. He teaderly provides for his mother at his death. It is probable
that Joſeph, her huſband, was long fince dead, and that her ſon, Jeſus,
had ſupported her, and her relation to him had been her maintenance ;
and now that he was dying, what would become of her He ſaw her
|standing by, and knew her cares and griefs; and he ſaw John standing
not far off, and ſo he ſettled a new relation between his beloved mother,
aud his beloved diſciple ; for he ſaid to her, “Woman, behold thy ſon ;
for whom henceforward thou muſt have a motherly affection :” and to
him, Behold thy mother ; to whom thou muſt pay a filial duty.” And
ſo from that hour, that hour never to be forgotten, that diſciple took her to
his own home. See here, -
(1.) The care Chriſt took of his dear mother. He was not ſo
much taken up with a ſenie of his ſufferings as to forget his friends, all
whoſe concerns he bore upon his heart. His mother, perhaps, was ſo
taken up with his ſufferings, that ſhe thought not what would become
Silver and gold he had none to
8 R . . . . . . . . -
&
leave, no eſtate real or perſonal; his clothes the ſoldiers had ſeized, and |
we hear no more of the bag ſince Judas, who had carried it, hanged him.
Jelf. He had therefore no other way to provide for his mother, than by
his intereſt in a friend, which he does here.
[1..] He calls her woman, not mother, not out of any diſreſpect to her,
but becauſe mother would have been a cutting word to her that was al-
ready wounded to the heart with grief; like Iſaac ſaying to Abraham,
My father. He ſpeaks as one that was now no more in this world, but
was already dead to thoſe in it that were deareſt to him. His ſpeaking
in this ſeemingly ſlight manner to his mother, as he had done formerly,
was defigned to obviate and give check to the undue honours which he
foreſaw would be given her in the Romiſh church, as if ſhe were a joint-
purchaſer with him in the honours of the Redeemer.
[2.] He dire&ts her to look upon John as her ſon; “ Behold him as
thy ſon, who ſtands there by thee, and be as a mother to him.” See here,
First, An inſtance of divine goodneſs, to be obſerved for our encourage-
ment. Sometimes, when God removes one comfort from us, he raiſes up
another for us, perhaps, there, where we looked not for it. We read of
children which the church ſhall have after ſhe has loſt the other, Iſa.
49. 21. Let none therefore reckon all gone with one ciſtern dried up,
for from the ſame fountain another may be filled. Secondly, An inſtance
of filial duty, to be obſerved for our imitation.
children, to the utmoſt of their power, to provide for the comfort of
their aged parents. When David was in diſtreſs he took care of his
parents, and found out a ſhelter for them ; (1 Sam. 22. 3.) ſo the Son
of David here. Children, at their death, according to their ability,
hould provide for their parents, if they ſurvive them, and need their
kindneſs.
(2.) The confidence he repoſed in the beloved diſciple. It is to him
he ſays, Behold thy mother, I recommend her to thy care ; be thou as a
Jön to her to guide her, (Iſa. 51. 18.) and not to forſake her when she is
old, Prov. 23. 22. Now, [1..] This was an honour put upon John,
and a teſtimony both to his prudence and to his fidelity. If he, who
knows all things, had not known that John loved him, he would not have
made him his mother's guardian. It is a great honour to be employed
for Chriſt, and to be truſted with any of his intereſt in the world. But,
[2.] It would be a care and ſome charge to John ; but he cheerfully
accepted it, and took her to his own home, not obječting the trouble or
expence, or his obligations to his own family, or the ill-will he might
contraćt by it. Note, Thoſe that truly love Chriſt, and are loved of
him, will be glad of an opportunity to do any ſervice to him, or his.
Nicephoras' Eccl. Hist, lib. 2. cap. 3. faith, that the virgin Mary lived
with John at Jeruſalem eleven years, and then died. Others, that ſhe
lived to remove with him to Epheſus. º
IV. The fulfilling of the ſcripture, in the giving of him vinegar to
drink, v. 28, 29. Obſerve,
1. How much reſpect Chriſt ſhewed to the ſcripture ; (v. 28.) Know-
ing that all things hitherto were accomplished, that the ſcripture might be
fulfilled, which ſpake of his drinking in his ſufferings, he ſaith, I thirst,
that is, he called for drink. - -
(1.) It was not at all ſtrange that he was thirsty ; we find him thirsty
in a journey, (ch. 4, 6, 7.) and now thirsty when he was juſt at his jour-
ney’s end. Well might he thirst, after all the toil and hurry which he
had undergone ; and being now in the agonies of death, ready to expire
purely by the loſs of blood and extremity of pain. The torments of hell
are repreſented by a violent thirst in the complaint of the rich ran that
begged for a drop of water to cool his tongue. To that everlaſting thirst
we had been condemned, had not Christ ſuffered for us.
(2.) But the reaſon of his complaining of it is ſomewhat ſurpriſing ;
it is the only word he ſpake, that looked like complaint of his outward
ſufferings. When they ſtourged him, and crowned him with thorns, he
did not cry, O my head or, My back But now he cried, I thirst.
For, [1..] He would thus expreſs the travail of his ſoul, Iſa. 53.11.
He thirsted after the glorifying of God, and the accompliſhment of the
work of our redemption, and the happy iſſue of his undertaking. ...[2.]
He would thus take care to ſee the ſcripture fulfilled. Hitherto, all had
been accomplished, and he knew it ; for this was the thing he had carefully
obſerved all along ; and now he called to mind one thing more, which
this was, the proper ſeaſon for the performance of. By this it appears
that he was the Meſſiah, in that not only the ſcripture was punctually
fulfilled in him, but it was ſtrićtly eyed by him. By this it appears that
God was with him of a truth—that in all he did, he went exačtly according
to the word of God, taking care “not to deſtroy, but to fulfil, the law
and the prophets.” a •
Chriſt has here taught
ST, JOHN, XIX.
The Crucifixion.
Now, First, The ſcripture had foretold his thirst, and therefore he lim-
ſelf related it, becauſe it could not otherwiſe be known, ſaying, I thirst ,
it was foretold that his tongue should cleave to his jaws, Pſ. 22, 15.
Samſon, an eminent type of Chriſt, when he was laying “ the Philiſtines
heaps upon heaps, was himſelf ſore athirſt ; (Judg. 15, 18.) ſo was
Chriſt, when he was upon the croſs, ſpoiling principalities and powers.
Secondly, the ſcripture had foretold “ that in his thirſt he ſhould have
vinegar given him to drink, Pſ, 69. 21. They had given him vinegar to
drink before they crucifted him, (Matth. 27. 34.) but the prophecy was
not exačtly fulfilled in that, becauſe that was not in his thirst ; therefore.
now he ſaid, I thirst, and called for it again ; then he would not drink,
but now he received it. Chriſt would rather court an affront than ſee.
any prophecy unfulfilled. This ſhould ſatisfy us under all our trials,
that the will of God is done, and the word of God accompliſhed. "
2. See how little reſpect his perſecutors ſhewed to him ; (v. 29.)
There was ſet a veſſel full of vinegar, probably, according to the cuſtom
at all executions of this nature ; or, as others think, it was now ſet de-
fignedly for an abuſe to Chriſt, inſtead of the cup of wine, which they
uſed to give to them that were ready to perish ; with that they filled a
Jpunge, for they would not allow him a cup, and they put it upon hyssop,
a hyssop-stalk, and with that heaved it to his mouth ; Vaadira aspéſies—
they stuck it round with hyssop.; ſo it may be taken ; or, as others, they
mingled it with hyssop-water, and this they gave him to drink when he was
thirsty ; a drop of water would have cooled his tongue better than a
draught of vinegar; yet this he ſubmitted to for us; “he had taken
the four grapes, and thus his teeth were ſet on edge;” we had forfeited
all comforts and refreſhments, and therefore they were withheld from
him; when heaven denied him a beam of light, earth denied him a drop of
| way for a better hope.
water, and put vinegar in the room of it. - -
V. The dying word wherewith he breathed out his ſoul; (v. 30.)
When he had received the vinegar, as much of it as he thought fit, he ſaid,
It is finished ; and with that, bowed his head, and gave up the ghost.
Obſerve, * -
1. What he ſaid, and we may ſuppoſe him to ſay it with triumph and
exultation, reríassoci—It is finished, a comprehenſive word, and a com-
fortable one. - - -
(1.) It is finished, that is, the malice and enmity of his perſecutors.
had now done its worſt ; when he had received that laſt indignity in the
vinegar they gave him, he ſaid, “ This is the laſt ; I am now going out.
of their reach, where the wicked ceaſe from troubling.”
(2.) It is finished, that is, the counſel and commandment of his Fa-
ther concerning his ſufferings were now fulfilled ; it was a determinate.
counſel, and he took care to ſee every iota and tittle of it exactly an-
ſwered, A&ts 2, 23. He had ſaid, when he entered upon his ſufferings,
Father, thy will be done ; and now he ſaith with pleaſure, It is done. It
was his meat and drink to finish his work, (ch. 4, 34.) and “ the meat
and drink refreſhed him, when they gave him gall and vinegar.” -
(8.) It is finished, that is, all the types and prophecies of the Old
Teſtament, which pointed at the ſufferings of the Meſfiah, were accom-
pliſhed and anſwered. He ſpeaks as if, now that they had given him the
vinegar, he could not bethink himſelf of any word in the Old Teſtament
that was to be fulfilled betwixt him and his death, but it had its accom-
plishment ; ſuch as “his being ſold for thirty pieces of ſilver, his hands
and feet being pierced, and his garments being divided ;” and now that
this is done, It is finished, - -
(4.) It is finished, that is, the ceremonial law is abolished, and a period:
put to the obligation of it. “The ſubſtance is now come, and all the
ſhadows are done away.” Juſt now “the vail is rent, the wall of parti-
tion is taken down, even the law of commandments, contained in ordi-
nances,” Eph. 2. 14, 15. The Moſaic economy is diſſolved, to make
(5.) It is finished, that is, fin is finiſhed, and an end made of tranſgreſ.
fion, by “the bringing in of an everlaſting righteouſneſs.” It ſeems
to refer to Dan. 9. 24. “ The Lamb of God was ſacrificed to take.
away the fin of the world,” and it is done, Heb. 9, 26. -
(6.) It is finished, that is, his ſufferings were now finiſhed, both thoſe
of his ſoul, and thoſe of his body; the ſtorm is over, the worſt is paſt;
all his pains and agonies are at an end, and he is juſt going to paradiſe,
entering upon the joy ſet before him. Let all that ſuffer for Christ, and
with Christ, comfort themſelves with this, that yet a little while, and they
alſo ſhall ſay, It is finished. - -
(7.) It is finished, that is, his life was now finiſhed, he was juſt ready
to breathe his laſt, and now he is no more in this world, John 17. 1 i.
| This is like that of bleſſed Paul, (2 Tim. 4, 7.) I have finished my
& ST. JOHN, XIX.
The Crucifixion.
courſe, my race is run, my glaſs is out, mene, mene—numbered and | - \ 'M
- | would have left the Roman cuſtom to take place, had it not been an ex-
Jinished. This we muſt all come to ſhortly. -
(8.) It is finished, that is, the work of man’s redemption and ſalvation
is now completed, at leaſt the hardeſt part of the undertaking is over; a
full ſatisfaction is made to the juſtice of God, a fatal blow given to the
power of Satan, a fountain of grace opened, that ſhall ever flow, a foun-
dation of peace and happineſs laid, that ſhall never fail. Chriſt had now
gone through with his work, and finished it, ch. 17. 4.- For, as for God,
his work is perfect ; when I begin, (faith he,) I will alſo make an end.
And as in the purchaſe, ſo in the application, of the redemption, “he
that has begun a good work, will perform it;” the myſtery of God ſhall
be finiſhed. • *
2. What he did ; “He bowed his head, and gave up the ghoſt.” He
was voluntary in dying; for he was not only the Sacrifice, but the Prieſt
and the Offerer; and the animus offerentis—the mind of the Offerer was
all in all in the ſacrifice. Chriſt ſhewed his will in his ſufferings; by the
twhich will we are ſanctified. ', s
(1.) He gave up the ghost. . His life was not forcibly extorted from
him, but freely reſigned. He had ſaid, “Father, into thy hands I coun-
mit my ſpirit ;” thereby expreſſing the intention of this ačt. I give up
myſelf as a Ranſom for many ; and, accordingly, he did give up his ſpirit,
paid down the price of pardon and life at his Father’s hands.
gloriſy thy name.
(2.) He bowed his head. They that were crucified, in dying ſtretched
up their heads to gaſp for breath, and did not drop their heads till they
had breathed their laſt; but Chriſt, to ſhew himſelf a&tive in dying, bowed
his head firſt, compoſing himſelf, as it were, to fall aſleep. God “ had
laid upon him the iniquity of us all,” putting them upon the head of this
great Sacrifice; and ſome think that by this bowing of his head he would
intimate his ſenſe of the weight upon him. See Pſ. 38. 4.—40. 12.
The bowing of his head ſhews his ſubmiſſion to his Father’s will, and his
obedience to death. He accommodated himſelf to his dying work, as
Jacob, “who gathered up his feet into the bed, and then yielded up the
ghoſt.” . .
31. The Jews therefore, becauſe it was the preparation,
that the bodies ſhould not remain upon the croſs on the
ſabbath-day, (for that ſabbath-day was a high-day,) be-
fought Pilate that their legs might be broken, and that they
might be taken away. 32. Then came the ſoldiers, and
brake the legs of the firſt, and of the other which was cru-
cified with him. 33. But when they came to Jeſus, and
ſaw that he was dead already, they brake not his legs: 34.
But one of the ſoldiers with a ſpear pierced his ſide, and
forthwith came there-out blood and water. 35. And he that
ſaw it bare record, and his record is true : and he knoweth
that he faith true, that ye might believe.
things were done; that the ſcripture might be fulfilled, A
bone of him ſhall not be broken. 37, And again another
ſcripture faith, They ſhall look on him whom they pierced.
This paſſage concerning the piercing of Christ’s ſide after his death, is
recorded only by this evangeliſt.
I. Obſerve the ſuperſtition of the Jews, which occaſioned it; (v. 31.)
“Becauſe it was the preparation for the ſabbath, and that ſabbath-day,”
becauſe it fell in the paſſover-week, was a high day, that they might ſhew
a veneration for the ſabbath, they would “ not have the dead bodies to
remain on the croſſes on the ſabbath-day, but befought Pilate that their
legs might be broken,”
and that then they might be buried out of fight.
Note here, 1. The eſteem they would be thought to have for the ap-
proaching ſabbath, becauſe it was one of the days of unleavened bread, and
(ſome reckon), “ the day of the offering of the firſt-fruits.” Every
ſabbath-day is a holy day, and a good day, but this was a high day, weydan
#piez—a great day. Paſſover ſabbaths are high days ; ſacrament-days,
ſupper-days, communion-days, are high days, and there ought be more
than ordinary preparation for them, that theſe may be high days indeed
to us, as the days of heaven.
2. The reproach which they reckoned it would be to that day, if the
dead bodies ſhould be left hanging upon the crºſs. Dead bodies were
\
Father,
36. For theſe i
which would be a certain, but cruel diſpatch,
not to be left any time; (Deut. 21. 23.) yet, in this caſe, the Jews
traordinary day; and many ſtrangers from all parts being then at Jeruſa-
lem, it would have been an offence to them; nor could they well bear
the fight of Chriſt’s crucified body, for, unleſs their conſciences were quite
Jeared, when the heat of their rage was a little over, they would upbraid
them. sº - - . -
3. Their petition to Pilate, that their bodies, now as good as dead,
might be diſpatched; not by ſtrangling or beheading them, which would
have been a compaſſionate haſtening them out of their miſery, like the
coup de grace (as the French call it) to them that are broken upon the
wheel, the stroke of mercy, but by the breaking of their legs, which would
carry them off in the moſt exquiſite pain. Note, (1.) The tender mer-
cies of the wicked are cruel. (2.) The pretended ſančtity of hypocrites is
abominable. Theſe Jews would be thought to bear a great regard to the
Jabbath, and yet had no regard to juſtice and righteouſneſs ; they made
no conſcience of bringing an innocent and excellent Perſon to the croſs,
and yet ſcrupled letting a dead body hang upon the croſs. :
II. The diſpatch of “ the two thieves that were crucified with him,”
v. 32. Pilate was ſtill gratifying the Jews, and gave orders as they de-
fired; and the ſoldiers came, hardened againſt all impreſſions of pity, “and
broke the legs of the two thieves,” which no doubt, extorted from them
hideous outcries, and made them die according to the bloody diſpoſition
of Nero, ſo as to feel themſelves die. One of theſe thieves was a penitent,
and had received from Chriſt an aſſurance that he ſhould ſhortly be with
him in paradiſe, and yet died in the ſame pain and miſery that the other
thief did; for all things come alike to all; many go to heaven, that “have
bands in their death, and die in the bitterneſs of their ſoul.” The ex-
tremity of dying agonies is no obſtruction to the living comförts that wait
for holy ſouls on the other fide death. Chriſt died, and went to paradiſe,
but appointed a guard to convey him thither. This is the order of going
to heaven—“Chriſt, the Firſt-fruits and Forerunner, afterward they
that are Chriſt’s.” - -
III. The trial that was made whether Chriſt was dead or no, and the
putting of it out of doubt. - . -
1. They ſuppoſed him to be dead, and therefore did not break his legs,
v. 33. Obſerve here, (1.) That Jeſus died in leſs time than perſons
crucified ordinarily did. The ſtructure of his body, perhaps, being ex-
traordinarily fine and tender, was the ſooner broken by pain ; or, rather,
it was to ſhew that he laid down his life of himſelf, and could die when
he pleaſed, though his hands were mailed. Though he yielded to death,
yet he was not conquered. (2.) That his enemies were ſatisfied he was
really dead. The Jews, who ſtood by to ſee the execution effectually
done, would not have omitted this piece of cruelty, if they had not been
ſure he was got out of the reach of it. (3.) “Whatever devices are in
men’s hearts, the counſel of the Lord ſhall ſtand.” It was fully deſigned
to break his legs, but, God’s counſel being otherwiſe, ſee how it was pre-
vented.
2. Becauſe they would be ſure he was dead, they made ſuch an expe-
riment as would put it paſt diſpute. “One of the ſoldiers with a ſpear.
pierced his fide,” aiming at his heart, “ and forthwith came there out
blood and water,” v. 34.
(I.) The ſoldier hereby defigned to decide the queſtion whether he
was dead or no, and, by this honourable wound in his ſide, to ſuperſede
the ignominious method of diſpatch they took with the other two. Tra-
dition ſays that this ſoldier’s name was Longinus, and that having ſome
diſtemper in his eyes, he was immediately cured of it, by ſome drops of
blood that flowed out of Chriſt’s fide lighting on them : ſignificant
enough, if we had any good authority for the ſtory.
(2.) But God had a further deſign herein, which was,
[1..] To give an evidence of “the truth of his death, in order to the
proof of his reſurreótion.” If he was only in a trance or ſwoon, his re-
Jurrection was a ſham; but, by this experiment, he was certainly dead,
| for this ſpear broke up the very fountains of life, and, according to all
the law and courſe of nature, it was impoſſible a human body ſhould fur-
vive ſuch a wound in the vitals; and ſuch an evacuation thence.
[2] To give an illuſtration of the deſign of his death. There was much
of myſtery in it, and its being ſo ſolemnly atteſted, (v. 35.) intimates
there was ſomething miraculous in it, that the blood and water ſhould
come out diſtinét and ſeparate from the ſame wound; however, that was
very fignificant ; this ſame apoſtle refers to it as a very confiderable
thing, 1 John 5, 6, 8,
Firſt, The opening of his ſide was fignificant. When we would pro-
teſt our fincerity, we wiſh there were a window in our hearts, that the
... -- s - - * *A*. ... º.
- - * - - - :* - - ... tº
* * • * * * * ~ * - * * ... & ;
O * -
thoughts and intents ºf them might be viſible to all. Through this
window, opened in Chriſt’s fide, you may look into his heart, and ſee:
love flaming there, love ſtrong as death ; fee our own names written |
there. Some make it an alluſion to the opening of Adam’s fide in in- |
When “Chriſt, the ſecond Adam, was fallen into a deep
nocency.
fléep upon the croſs,” then was his ſide opened, and out of it was his.
church taken, which he eſpouſed to himſelf. See Eph. 5, 30, 32. Our
devout poet, Mr. George Herbert, in his poem called The Bag, very af-
fečtingly brings in our Saviour, when his ſide was pierced, thus ſpeaking Pſ
to his diſciples. .
If ye have any thing to ſend, or write, .
(I have no bag, but here is room,)
Unto my Father's hands and ſight
(Believe me) it ſhall ſafely come. "
That I ſhall mind what you impart,
Look, you may put it very.near my heart;
Or if hereafter any of my friends
Will uſe me in this kind, the door -
Shall ſtill be open; what he ſends
I will preſent, and ſomewhat more,
Not to his hurt. Sighs will convey
Any thing to me. Hark, Deſpair, away.
Secondly, The blood and water that flowed out of it were fignificant:
1. They fignified the two great benefits which all believers partake
of through Chriſt—juſtification and ſanétification ; blood for remiſfion,
water for regeneration; blood for atonement, water for purification.
blood and water were uſed very much under the law. Guilt contraćted
muſt be expiated by blood; ſtains contračted muſt be done away by the
water of purification. Theſe two muſt always go together. Te are ſanc-
tified, ye are juſtified, 1 Cor. 6. 1 1.
we muſt not think to put them aſunder. They both flow from the pierced
Jºde of our Redeemer. To Christ crucifted we owe both merit for our
juſtification, and Spirit and grace for our ſånet;
much need of the latter as of the former, 1 Cor. 1. 30. -
2. They fignified the two great ordinances of baptiſm and the
ſupper; by which thoſe benefits are repreſented, ſealed and applied, to
believers; they both owe their inſtitution and efficacy to Chriſt. It is
not the water in the font that will be to us “the waſhing of regeneration,
but the water out of the fide of Chriſt;” not the blood of the grape that
will pacify the conſcience and refreſh the ſoul, but “the blood out of
the fide of Chriſt.” Now was the Rock ſmitten, (1 Cor. 10. 4.) now
was the Fountain opened, (Zech. 13. 1.) now were the wells of ſalvation
digged, Iſa. 12. 3. Here is “the river, the ſtreams whereof make glad
the city of our God.” -, . . . . . . . . . .
, IV. The atteſtation of the truth of this by an eye-witneſs, (v. 35.)
the evangeliſt himſelf. : Obſerve, . - :
1. What a competent witneſs he was of the matters of fact. (1.)
What he bare record of he ſaw ; he had it not by hearſay, nor was it only
his own conjećture, but he was an eye-witneſs of it; it is what we have
Jeen and looked upon, (1 John 1: 1. 2 Pet. 1, 16.) and had perfect un-
derstanding of Luke 1. 3. (2.) What “he ſaw he faithfully bare re-
cord of ; as a faithful witneſs,” he told not only the truth, but the whole
truth; and did not only atteſt it by word of mouth, but left it upon re-
cord in writing, “in perpetuam rei memoriam—an unfading memorial.”
(3.) His record is undoubtedly true; for he wrote not only from his own
perſonal knowledge and obſervation, but from the dićtates of “ the Spirit
of truth, that leads into all truth.” (4.) He had himſelf a full aſſur-
ance of the truth of what he wrote, and did not perſuade others to be-
lieve that which he did not believe himſelf; he knows that he ſaith true.
(5.) He therefore witneſſed theſe things, that we might believe; he did
not record them merely for his own ſatisfaction or the private uſe of his
friends, but made them public to the world; not to pleaſe the curious or
entertain the ingenious, but to draw men to believe the goſpel in order
to their eternal welfare. -
2. What care he ſhewed in this particular inſtance. That we may be
well aſſured, both of the truth of Christ’s death, he ſaw his heart’s blood,
his life’s blood, let out; and alſo of the benefits that flow to us from his
death, fignified by “the blood and water which came out of his fide.”
Let this filence the fears of weak chriſtians, and encourage their hopes,
“iniquity ſhall not be their ruin, for there came both water and blood
out of Chriſt’s pierced fide,” both to juſtify and ſanétify them ; and if
you aſk, How can we be ſure of this You may be ſure, for he that ſaw
it, bare record. * *
V. The accompliſhment of the ſcripture in all this ; (v. 36.) “ that
the ſcripture ſhould be fulfilled,” and ſo both the honour of the Old
Chriſt has joined them together, and |
ification ; and we have as
Lord's
&N
| but the Antitype muſt anſwer the type.
| ficed for us,” I Cor. 5. 7. He is the Lamb of God, (ch: 1. 29.) and, as
|| the true Paſſover, his bones were kept unbroken. This commāndment was
| given concerning his bones, when dead, as of Joſeph’s, Heb. 11. 22.
!
}
!
ſ
i
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i
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crucifted in weakneſs, his ſtrength to ſave is not at all broken.
1. 7.
, xix. Chriſt's Burial,
Teſtament preſerved, and the truth of the New Teſtament confirmed.
Here are two inſtances of it together. r -
1. The ſeripture was fülfilled in the preſerving of his legs from be-
ing broken; therein that word was fulfilled, 4 bone of him shall not be
broken. *- - . -
(1.) There was a promiſe of this made indeed to all the righteous,
but principally pointing at Jeſus Chriſt the righteous ; (Pſ. 34. 20.)
“He keepeth all his bones, not one of them is broken.” And David,
in ſpirit, ſays, “All my bones ſhall ſay, Lord, who is like unto thee *
(2.) There was a type of this in the paſchal lamb, which ſeems to be
| eſpecially referred to here, (Exod. 12.46.) “Neither ſhall ye break a
bone thereof:” and it is repeated, (Numb. 9. 12.) “Ye ſhall not break
any bone of it;” for which law the will of the Law-Maker is the reaſon,
“ Chriſt our Paſſover is ſacri.
(3.) There was a fignificancy in it; the ſtrength of the body is in the
bones. The Hebrew word for the bones fignifies the ſtrength, and there-
fore “not a bone of Chriſt muſt be broken,” to ſhew that though he be
Sin breaks
our bones, it broke David's, (Pſ, 51.8.) but it did not break Christ's
bones; he ſtood firm under the burthen, mighty to ſtive.
2. “The ſcripture was fulfilled in the piercing of his fide;” (v. 37.)
“They ſhall look on him whom they have pierced;” ſo it is written,
Zech. 12. 10. And there the ſame that pours out the Spirit of grace,
and can be no leſs than the God of the holy prophets, ſays, They shall
look upon me, which is here applied to Chriſt, They shall look upon him.
(1.) It is here implied that the Meſſiah shall be pierced; and here it had
a more full accompliſhment than in “the piercing of his hands and feet;
| he was pierced by the houſe of David, and the inhabitants of Jeruſalem,
wounded in the houſe of his friends,” as it follows, Zech. 13. 6. (2.)
It is promiſed that “when the Spirit is poured out, they ſhall look on
him and mourn.” This was in part fulfilled, when many of thoſe that
were his betrayers and murderers, were pricked to the heart, and brought
to believe in him ; it will be further fulfilled in mercy, when all Iſrael
shall be ſaved; and in wrath, when they who perfiſted in their infidelity,
ſhall “ ſee him whom they have pierced, and wail becauſe of him,” Rev.
But it is applicable to us all ; we have all been guilty of piercing
the Lord Jeſus, and are all concerned with ſuitable affections to look on
him. • -
38. And after this Joſeph of Arimathea, (being a diſci-
ple of Jeſus, but ſecretly for fear of the Jews,) befought
Pilate that he might take away the body of Jeſus: and Pi-
late gave him leave. He came therefore, and took the
body of Jeſus. 39. And there came alſo Nicodemus, which
at the firſt came to Jeſus by night, and brought a mixture
of myrrh and aloes, about an hundred pound weight. 40.
Then took they the body of Jeſus, and wound it in linen
clothes with the ſpices, as the manner of the Jews is to
bury. 41. Now in the place where he was crucified there
was a garden; and in the garden a new ſepulchre, wherein
was never man yet laid. 42. There laid they Jeſus there-
fore, becauſe of the Jews' preparation-day : for the ſepul-
chre was nigh at hand. -
We have here an account of the burial of the bleſſed body of our Lord
Jeſús. The ſolemn funerals of great men are looked at with curioſity ;
the mournful funerals of dear friends are attended with concern. Come
and ſee an extraordinary funeral ; never was the like | Come and fee a
burial that conquered the grave, and buried it, a burial that beautified the
grave, and ſoftened it for all believers “Let us turn afide now, and ſee
this great fight.” Here is, * -
I. The body begged, v. 38. This was done by the intereſt of Joſeph
of Ramah, or Arimathea, of whom no mention is made in all the New
Teſtament ſtory, but only in the narrative which each of the evangeliſts
gives us of, Chriſt’s burial, wherein he was chiefly concerned. Ob-
ſerve, -
1. The charaćter of this Joſeph. He was a diſciple of Chriſt incognito

ST, JOHN, XIX.
Chriſt's Burial.
—in ſecret, a better friend to Chriſt than he would willingly be known
to be. It was his honour that he was a diſciple of Christ ; and ſome
fuch there are, that are themſelves great men, and unavoidably linked
with bad men ; but it was his weakneſs that he was ſo ſecretly, when he
ſhould have confeſſed Chriſt before men, yea though he had loſt his pre-
ferment by it. Diſciples ſhould openly own themſelves, yet Chriſt may
have many that are his diſciples ſincerely, though ſecretly; better ſecretly
than not at all, eſpecially if, like Joſeph here, they grow ſtronger and
ſtronger. Some who in leffer trials have been timorous, yet in greater
have been very courageous; ſo Joſeph here. He concealed his affection
to Chriſt for fear of the Jews, left they ſhould put him out of the ſyna-
gogue, at leaſt out of the Sanhedrim, which was all they could do. To
Pilate the governor he went boldly, and yet feared the Jews. The im-
potent malice of thoſe that can but cenſure, and revile, and clamour, is
ſometimes more formidable even to wiſe and good men than one would
think.
2. The part he bore in this affair. He, having by his-place acceſs to
Pilate, defired leave of him to diſpoſe of the body. His mother and dear
relations have neither ſpirit nor intereſt to attempt ſuch a thing. His diſ.
ciples were gone; if nobody appear, the Jews or ſoldiers would bury
him with the thieves ; therefore God raiſed up this gentleman to inter-
poſe in it, that the ſcripture might be fulfilled, and the decorum owing
to his approaching reſurre&tion maintained. Note, When God has work
to do, he can find out ſuch as are proper to do it, and ſpirit them for it.
Obſerve it as an inſtance of the humiliation of Chriſt, that his dead body
lay at the mercy of a heathen judge, and muſt be begged before it could
be buried : and alſo that Joſeph would not take the body of Chriſt till
he had aſked and obtained leave of the governor; for in thoſe things
wherein the power of the magiſtrate is concerned, we muſt ever pay a
deference to that power, and peaceably ſubmit to it. -
II. The embalming prepared, v. 39. This was done by Nicodemus,
another perſon of quality, and in a public poſt. He brought a mixture
of myrrh and aloes, which, ſome think, were bitter ingredients, to pre-
ſerve the body, others fragant ones, to perfume it. Here is,
1. The charaćter of Nicodemus, which is much the ſame with that of
Joſeph ; he was a ſecret friend to Chriſt, though not his conſtant fol-
lower. He at firſt came to Jeſus by night, but now owned him publicly
as before, ch. 7. 50, 51. That grace which at firſt is like a bruiſed reed,
may afterward become like a ſtrong cedar; and the trembling lamb bold
as a lion. See Rom. 14. 4. It is a wouder that Joſeph and Nicodemus,
men of ſuch intereſt, did not appear ſooner, and ſolicit Pilate not to
condemn Chriſt, eſpecially ſeeing him ſo loath to do it. Begging his
life would have been a nobler piece of ſervice than begging his body. But
Chriſt would have none of his friends to endeavour to prevent his death
when his hour was come. While his perſecutors were forwarding the
accompliſhment of the ſcriptures, his followers muſt not obſtruct it.
2. The kindneſs of Nicodemus, which was confiderable, though of a
different mature. Joſeph ſerved Chriſt with his intereſt, Nicodemus with
his purſe. Probably, they agreed it between them, that while one was
procuring the grant, the other ſhould be preparing the ſpices; and that
for expedition, becauſe they were ſtraitened in time.
But why did they make this ado about Chriſt’s dead body ?
(1.) Some think we may ſee in it the weakneſs of their faith. A
firm belief of the reſurre&tion of Chriſt the third day, would have ſaved
them this care and coſt, and have been more acceptable than all ſpices.
Thoſe bodies indeed to whom the grave is a long home, need to be clad
accordingly ; but what need of ſuch furniture of the grave for one that,
like a way-faring man, did but turn aſide into it, to tarry for a night or
two P
(2.) However, we may plainly ſee in it the strength of their love.
Hereby they ſhewed the value they had for his perſon and doćtrine, and
that it was not leſſened by the reproach of the croſs. They that had
been ſo induſtrious to profane his crown, and lay his honour in the duſt,
may already ſee that they imagine a vain thing; for as God had done
him honour in his ſufferings, ſo did men too, even great men. They
ſhewed not only the charitable reſpect of committing his body to the earth,
but the honourable reſpect ſhewed to great men. This they might do, and
yet believe and look for his reſurrection; nay, this they might do in the
belief and expectation of it. Since God deſigned honour for this body,
they would put honour upon it. However, we muſt do our duty accord-
ing as the preſent day and opportunity are, and leave it to God to fulfil
his promiſes in his own way and time. t
III. The body got ready, v. 40. They took it into ſome houſe ad-
joining, and, having waſhed it from blood and duſt, wound it in linen
Vol. IV. No. 90.
• *.
*.*
|
clothes very decently, with the ſpices melted down, it is likely, into an
ointment, as “the manner of the Jews is to bury, or to embalm,” (ſo Dr.
| Hammond,) as we fear dead bodies. - - -
1. Here was care taken of Chriſt’s body; it was wound in linen clothes. .
Among other clothing that belongs to us, Chriſt put on even the grave-
| clothes, to make them eaſy to us, and to enable us to call them our wed-
ding-clothes. They wound the body with the ſpices, for all his garments,
his grave-clothes not excepted, ſmell of myrrh and aloes, (the ſpices here
mentioned,) out of the ivory palaces ; (Pſ. 45, 8.) and an ivory palace
the ſepulchre hewn out of a rock was to Chriſt. Dead bodies and graves
are noiſome and offenſive ; hence fin is compared to a body of death and
an open ſepulchre; but Chriſt's ſacrifice, being to God as a ſmeet ſmelling
ſavour, hath taken away our pollution. No ointment or perfume can re-
joice the heart ſo as the grave of our Redeemer does, where there is faith
to perceive the fragant odours of it. - - -
2. In conformity to this example, we ought te-have regard to the
dead bodies of chriſtians; not to enſhrine and adore their relics, no not
thoſe of the moſt eminent ſaints and martyrs, (nothing like that was done
to the dead body of Chriſt himſelf, but carefully to depoſit them, the
duſt in the duſt, as thoſe who believe the dead bodies of the ſaints are
ſtill united to Chriſt, and deſigned for glory and immortality at the laſt
day. The reſurre&tion of the ſaints will be in virtue of Chriſt’s reſurrec-
tion, aid therefore in burying them we ſhould have an eye to Chriſt’s bu-
rial, for he, being dead, thus ſpeaketh. Thy dead men ſhall live, Iſa.
26. 19. In burying our dead it is not neceſſary that in all circumſtances
we imitate the burial of Chriſt, as if we muſt be buried in linen, and in a
garden, and be embalmed as he was ; but he being buried after the man-
ner of the Jews, it teaches us, that in things of this nature we ſhould con-
form to the uſages of the country where we live, except in thoſe that are
ſuperſtitious. -
IV. The grave pitched upon in a garden which belonged to Joſeph
of Arimathea, very near the place where he was clucified. There was
a ſepulchre, or vault, prepared for the firſt occaſion, but not yet uſed.
Obſerve, - •.
1. That Chriſt was buried without the city, for thus the manner of the
Jews was to bury, not in their cities, much leſs in their ſynagogues, which
ſome have thought better than our way of burying ; yet there was then
a peculiar reaſon for it, which does not hold now, becauſe the touching
of a grave contračted a ceremonial pollution ; but now that the reſurrec-
tion of Chriſt has altered the property of the grave, and done away its
pollution for all believers, we need not keep at ſuch a diſtance from it ;
nor is it incapable of a good improvement, to have the congregation of
| the dead in the church-yard, encompaſſing the congregation of the living
in the church, fince they alſo are dying, and in “the midſt of life we are
in death.” Thoſe that would not ſuperſtitiouſly, but by faith, viſit the
holy ſepulchre, muſt go forth out of the noiſe of this world. - -
2. That Chriſt was buried in a garden. Obſerve,
(1.) That Joſeph had his ſepulchre in his garden; ſo he contrived it,
that it might be a memorandum, [1..] To himſelf while living ; when
he was taking the pleaſure of his garden, and reaping the produćts of it,
let him think of dying, and be quickened to prepare for it. The garden
is a proper place for meditation, and a ſepulchre there may furniſh us
with a proper ſubječt for meditation, and ſuch a one as we are loath to
admit in the midſt of our pleaſure. [2.] To his heirs and ſucceſſors
when he was gone. It is good to acquaint ourſelves with the “place of
our fathers’ ſepulchres;” and perhaps we might make our own leſs for-
midable if we made their’s more familiar.
(2.) That in a ſepulchre in a garden Chriſt's body was laid. In the
garden of Eden death and the grave firſt received their power, and now
in a garden they are conquered, diſarmed, and triumphed over. In a gar-
den É. began his paſſion, and from a garden he would riſe, and begin
his exaltation. Chriſt fell to the ground as a corn of wheat, (ch. 12.
24.) and therefore was ſown in a garden among the ſeeds, for his dew
is as the dew of herbs, Iſa. 26. 19. He is the Fountain of gardens, Cant.
4. 15. r
3. That he was buried in a newſpulchre. This was fo ordered, (1.)
For the honour of Chriſt; he was not a common perſon, and therefore
muſt not mix with common duſt. He that was born from a virgin-womb,
muſt riſe from a virgin-tomb. (2.) For the confirming of the truth of
his reſurrečtion; that it might not be ſuggeſted that it was not he, but
ſome other that roſe now, when many bodies of ſaints aroſe; or, that he
roſe by the power of ſome other, as the man that was raiſed by the touch
of Eliſha's bones, and not by his own power. He that has made all things
new, has new-made the grave for us.
‘. 8 S
V. The funeral ſolemnized ; º 42.) There laid they Jeſus, that is, the
dead body of Jeſus. Some thin g
inſeparable union between the divine and human nature. Even this dead
, body was Jeſus— a Saviour, for his death is our life; Jeſus is ſtill the
º Heb. 13.8. There they laid him becauſe it was the preparation-
ay. -
1. Obſerve here the deference which the Jews paid to the ſabbath,
and to the day of preparation. Before the paſſover-ſabbath they had a
ſolemn day of preparation. This day had been ill kept by the chief
prieſts, who called themſelves the church, but was well kept by the diſ.
ciples of Chriſt, who were branded as dangerous to the church ; and it is ||
often ſo. (1.) They would not put off the funeral till the ſabbath-day,
becauſe the ſabbath is to be a day of holy reſt and joy, with which the
buſineſs and ſorrow of a funeral do not well agree. (2.) They would
not drive it too late on the day of preparation for the ſabbath. What
is to be done the evening before the ſabbath, ſhould be ſo contrived, that
it º neither intrench upon ſabbath-time, nor indiſpoſe us for ſabbath-
WOT K. -
2. Obſerve the convenience they took of an adjoining ſepulchre; the
ſepulchre they made uſe of, was nigh at hand. Perhaps, if they had had
time, they would have carried him to Bethany, and buried him among
his friends there. And I am ſure he had more right to have been buried
in the chief of the ſepulchres of the ſons of David than any of the kings
of Judah had ; but it was ſo ordered, that he ſhould be laid in a ſepulchre
nigh at hand. (1.) Becauſe he was to lie there but a while, as in an inn,
and therefore he took the firſt that offered itſelf. (2.) Becauſe this
was a new ſepulchre. They that prepared it, little thought who ſhould
handſel it ; but the wiſdom of God has reaches infinitely beyond our’s,
and makes what uſe he pleaſes of us and all we have. (3.) We are
hereby taught not to be over-curious in the place of our burial. Where
the tree falls, why ſhould it not lie P For Chriſt was buried in the ſepul-
chre that was meat at hand. It was faith in the promiſe of Canaan, that
direéted the Patriarchs' deſires to be carried thither for a burying-
place ; but now that that promiſe is ſuperſeded by a better, that care is
OVC 1’s
Thus without pomp or ſolemnity is the body of Jeſus laid in the cold
and filent grave. Here lies our Surety under arreſt for our debts, ſo that
if he be releaſed, his diſcharge will be our’s. Here is the Sun of righ-
teouſneſs ſet for a while, to riſe again in greater glory, and ſet no more.
Here lies a ſeeming Captive to death, but a real Conqueror over death ;
for here lies death itſelf ſlain, and the grave conquered. Thanks be to
God who giveth us the victory.
CHAP, XX.
This evangelist, though he began not his goſpel as the reſ? did, yet concludes
it as they did, with the history of Christ’s resurrection ; not of the thing
itſelf, for none of them deſcribe how he roſe, but of the proofs and evi-
dences of it, which demonstrated that he was riſen. The proofs of Christ’s
reſurrection, which we have in this chapter, are, I. Such as occurred im-
mediately al the ſpulchre. 1. The ſepulchre found empty, and the grave-
clothes in good order, v. 1...10. 2. Two angels appearing to Mary
Magdalene at theJepulchre, v. 11... 13. 3. Christ himſelf appearing to
her, v. 14... 18. II. Such as occurred afterward at the meetings of the
apostles. 1. At one, the ſame day at evening that Christ roſe, when
Thomas was abſent, v. 19.25. 2. At another, that day ſeven-night,
when Thomas was with them, v. 26.31. What is related here, is mostly
what was omitted by the other evangelists.
1. YººHE firſt day of the week cometh Mary Magdalene
early, when it was yet dark, unto the ſepulchre,
and ſeeth the ſtone taken away from the ſepulchre. 2.
Then ſhe runneth, and cometh to Simon Peter, and to the
other diſciple whom Jeſus loved, and faith unto them,
They have taken away the Lord out of the ſepulchre, and
we know not where they have laid him.
fore went forth, and that other diſciple, and came to the
ſepulchre. 4. So they ran both together ; and the other
diſciple did out-run Peter, and came firſt to the ſepulchre.
5. And he, ſtooping down, and looking in, ſaw the linen
clothes lying; yet went he not in. 6. Then cometh Si-
ST, JOHN, XX.
the calling of that Jeſus, intimates the
appaar that his giving of it was accepted as a ſatisfaction.
3. Peter there- |
The Reſurreótion.
mon Peter following him, and went into the ſepulchre,
and ſeeth the linen clothes lie, 7. And the napkin that
was about his head, not lying with the linen clothes, but
wrapped together in a place by itſelf. 8. Then went in
alſo that other diſciple, which came firſt to the ſepulchre,
and he ſaw and believed. 9. For as yet they knew not
the ſcripture, that he muſt riſe again from the dead.
10. Then the diſciples went away again unto their own
home.
There was no one thing which the apoſtles were more concerned to
produce ſubſtantial proof of, than the reſurre&tion of their Maſter. I.
Becauſe that was it which he himſelf had appealed to as the laſt and moſt
cogent proof of his being the Meſfiah. They that would not believe
other figns, were referred to this fign of the prophet Jonas. , And there-
|fore the enemies were moſt ſolicitous to ſtifle the notice of this, becauſe
it was put on this iſſue; and if he be riſen, they are not only murderers,
but murderers of the Meſſiah. 2. Becauſe this was that upon which
the performance of his undertaking for our redemption and ſalvation did
depend. If he give his life a ranſom, and do not reſume it, it does not
If he be im-
priſoned for our debt, and lie by it, we are undone, 1 Cor. 15. 17, 3.
Becauſe he never ſhewed himſelf alive after his reſurre&tion to all the
people, Aćts 10.40, 41. We ſhould have ſaid, “Let his ignominious
death be private, and his glorious reſurre&tion public.” But God’s
thoughts are not as our's ; and he ordered it that his death ſhould be
public before the ſun, by the ſame token that he bluſhed and hid his face
upon it. But the demonſtrations of his reſurre&tion ſhould be reſerved
as a favour for his particular friends, and by them be publiſhed to the
world, that they might be bleſſed, who have not ſeen, and yet have be-
lieved. The method of proof is ſuch as gives abundant ſatisfaction to
thoſe who are piouſly diſpoſed to receive the doćtrine and law of Chriſt,
and yet leaves room for thoſe to obječt, who are willingly ignorant and
obſtinate in their unbelief. And this is a fair trial, ſuited to the caſe of
thoſe who are probationers. -
In theſe verſes, we have the firſt ſtep toward the proof of Chriſt’s
reſurre&tion, which is, that the ſepulchre was found empty. He is
not here, and if ſo, they muſt tell us where he is, or we conclude him
| riſen.
I. Mary Magdalene, coming to the ſepulchre, finds the stone taken
away. This evangeliſt does not mention the other woman that went
with Mary Magdalene, but her only, becauſe ſhe was the moſt ačtive
and forward in this viſit to the ſepulchre, and in her appeared the moſt
affeótion ; and, 1. It was an affection kindled by a good cauſe, in con-
fideration of the great things Chriſt had done for her. Much was for-
given her, therefore ſhe loved much. 2. She had ſhewed her affection
to him while he lived, attended his doćtrine, miniſtered to him of her
ſubſtance, Luke 8, 2, 3. It does not appear that ſhe had any buſineſs
now at Jeruſalem, but to wait upon him, for the women were not bound
to go up to the feaſt, and, probably, ſhe and others now followed him the
cloſer as Eliſha did Elijah, now that they knew their Maſter ſhould
ſhortly be taken from their head, 2 Kings 2. 1, 2. 3. The continued in-
ſtances of her reſpect to him at and after his death, prove the fincerity
of her love. Note, Love to Chriſt, if it be cordial, will be conſtant. .
Her love to Chriſt was strong as death, the death of the croſs, for it
ſtood by that ; cruel as the grave, for it made a viſit to that, and was not
deterred by its terrors. -
(1.) She came to the ſepulchre, to waſh the dead body with her tears,
for ſhe “ went to the grave, to weep there, and to anoint it with the
ointment” ſhe had prepared. The grave is a houſe that people do not
care for making viſits to. They that are “free among the dead, are
ſeparated from the living ;” and it muſt be an extraordinary affection to
the perſon, which will endear his grave to us. It is effecially frightful
to the weak and timorous ſex. Could ſhe, that had not strength enough
to roll away the stone, pretend to ſuch a préſence of mind as to enter the
grave 2 The Jews' religion forbade them to meddle any more than needs
muſt with graves and dead bodies. In viſiting Chriſt’s ſepulchre ſhe ex-
poſed herſelf, and perhaps the diſciples, to the ſuſpicion of a deſign to
steal him away; and what real ſervice could ſhe do him by it 2 But her
love anſwers theſe, and a thouſand ſuch obječtions. Note, [1..] We
muſt ſtudy to do honour to Chriſt in thoſe things wherein yet we
|cannot be profitable to him. [2.] Love to Chriſt will take off the ter-
St. JOHN, XX.
The Reſurreótion.
ror of death and the grave. If we cannot come to Chriſt but through
that darkſome valley, even in that, if we love him, we will fear no evil.
(2.) She came asſoon as she could, for ſhe came, - .
[1..] Upon the first day of the week, as ſoon as ever the ſabbath was
gone, longing, not to ſell corn and to ſet forth wheat, (as Amos 8, 5.)
but to be at the ſepulchre. They that love Chriſt, will take the firſt op-
portunity of teſtifying their reſpect to him. This was the firſt chriſtian
fabbath, and ſhe begins it accordingly with inquiries after Chriſt. She
had ſpent the day before in commemorating the work of creation, and
therefore reſted; but now ſhe is upon ſearch into the work of redemp-
tion, and therefore makes a viſit to Chriſt and him crucified. !
[2.] She came early, while it was yet dark ; ſo early did ſhe ſet out.
Note, Thoſe who would ſeek Chriſt, ſo as to find him, muſt ſeek him
early ; First, Seek him ſolicitouſly, with ſuch a care as even breaks the
ſleep ; be up early for fear of miſſing him. Secondly, Seek him induſ-
triouſly; we muſt deny ourſelves and our own repoſe in purſuit of
Chriſt. ſº Seek him betimes, early in our days, early every day.
“My voice ſhalt thou hear in the morning.” . That day is in a fair way
to be well ended, that is thus begun. They that diligently inquire after
Chriſt while it is yet dark, ſhall have ſuch light given them concerning
him as ſhall ſhine more and more. -
(3.) She found the stone taken away, which ſhe had ſeen rolled to the
door of the ſepulchre. Now this was, •
[1] A ſurpriſe to her, for ſhe little expected it, , Chriſt crucified is
the Fountain of life, his grave one of the wells of ſalvation, if we come
to it in faith, though to a carnal heart it be a ſpring ſhut up ; we ſhall
find the stone rolled away, (as Gen. 29. 10.) and free acceſs to the
comforts of it. Surpriſing comforts are the frequent encouragements of
early ſeekers. --
[2.] It was the beginning of a glorious diſcovery ; the Lord was
riſen, though ſhe did not at firſt apprehend it ſo. Note, First, They
that are moſt conſtant in their adherence to Chriſt, and moſt diligent in
their inquiries after him, have commonly the firſt and ſweeteſt notices
of the divine grace. Mary Magdalene, who followed Chriſt to the last,
in his humiliation, met him with the firſt in his exaltation. Secondly,
God ordinarily reveals himſelf and his comforts to us by degrees ; to
raiſe our expectations and quicken our inquiries. -
II. Finding the ſtone taken away, ſhe haſtens back to Peter and John,
who, probably, lodged together at that end of the town, not far off, and
acquaints them with it ; “They have taken the Lord out of the sepulchre,
envying him the honour of ſuch a decent burying-place, and we know not
where they have laid him, nor where to find him, that we may pay him:
the remainder of our laſt reſpects.” Obſerve here, -
1. What a notion Mary had of the thing as it now appeared ; ſhe
found the stone gone, looked into the grave, and ſaw it empty. Now one
would expect that the firſt thought that offered itſelf, ſhould have been, :
Surely the Lord is riſen ; for whenever he had told them that he ſhould
be crucified, which ſhe had now lately ſeen accompliſhed, he ſtill ſub-
joined in the ſame breath, that the third day he should riſe again. Could
ſhe feel the great earthquake that happened as ſhe was coming to the
ſepulchre, or getting ready to come, and now ſee the grave empty, and
yet have no thought of the reſurre&tion enter into her mind; what, no
conjecture, no ſuſpicion of it So it ſeems by the conſtruction ſhe puts
upon the removing of the ſtone, which was very far fetched. Note,
When we come to reflect upon our own conduct in a cloudy and dark
day, we ſhall ſtand amazed at our dulneſs and forgetfulneſs, that we could
miſs of ſuch thoughts, as afterward appear obvious, and how they could
be ſo far out of the way, when we had occaſion for them. She fug-
geſted, They have taken away the Lord ; either the chief prieſts have
taken him away, to put him in a worſe place ; or Joſeph and Nicodemus
have, upon ſecond thoughts, taken him away, to avoid the ill will of the
Jews. Whatever was ber ſuſpicion, it ſeems, it was a great vexation and
diſturbance to her, that the body was gone ; whereas, if ſhe had under-
ſtood it rightly, nothing could be more happy. , Note, Weak believers
often make that the matter of their complaint, which is really juſt ground
of hope, and matter of joy. We cry out that this and the other crea-
ture-comfort are taken away, and we know not how to retrieve them,
when indeed the removal of our temporal comforts, which we lament, is
in order to the reſurrcótion of our ſpiritual comforts, which we ſhould
re'oice in too. -
2. What a narrative ſhe made of it to Peter and John. She did not
ſtand poring upon the grief herſelf, but acquaints her friends with it.
Note, "The communication of ſorrows is one good improvement of the
communion of ſaints. Obſerve, Peter, though he had denied his Maſ.
|
| ter, had not deſerted his Maſter’s friends; by this appears the ſincerity of
| his repentance, that he aſſociated with the diſciple whom Jeſus loved.
And the diſciples keeping up their intimacy with him as formerly, not-
withſtanding his fall, teaches us to “reſtore thoſe with a ſpirit of meek-
meſs, that have been faulty.” If God has received them upon their re-
pentance, why would not we ? -
III. Peter and John go with all ſpeed to the ſepulchre, to ſatisfy
themſelves of the truth of what was told them, and to ſee if they could
make any further diſcoveries, v. 3, 4. Some think that the other diſ-
ciples were with Peter and John when the news came ; for they told
theſe things to the eleven, Luke 24. 9. Others think that Mary Mag-
dalene told her ſtory only to Peter and John, and that the other women
told their’s to the other diſciples; yet none of them went to the ſepul-
chre but Peter and John, who were two of the firſt three of Chriſt's diſ.
ciples, often diſtinguiſhed from the reſt by ſpecial favours. Note, It is
well when thoſe that are more honoured than others with the privileges
of diſciples, are more a&tive than others in the duty of diſciples, more
willing to take pains, and run hazards, in a good work. -
1. See here what uſe we ſhould make .#. experience and obſerva-
tions of others. When Mary told them what ſhe had ſeen, they would
not in this ſenſe take her word, but would go and ſee with their own eyes.
Do others tell us of the comfort and benefit of ordinances 2 Let us be
engaged thereby to make trial of them. Come and ſee how good it is
to draw near to God.
2. See how ready we ſhould be to ſhare with our friends in their cares
and fears. Peter and John haſten to the ſepulchre, that they might be
able to give Mary a ſatisfactory anſwer to her jealoufies. We ſhould
not grudge any pains we take for the ſuccouring and comforting of the
weak and timorous followers of Chriſt. - -
3. See what haſte we ſhould make in a good work, and when we are
going on a good errand. Peter and John conſulted neither their eaſe nor
their gravity, but ran to the ſepulchre, that they might ſhew the ſtrength
of their zeal and affection, and might loſe no time. If we are in the
way of God’s commandments, we ſhould run that way. -
4. See what a good thing it is to have good company in a good
work. Perhaps neither of theſe diſciples would have ventured to the ſe-
pulchre alone, but, being both together, they made no difficulty of it.
See Eccl. 4. 9. - - -
5. See what a laudable emulation it is among diſciples to ſtrive
which ſhall excel, which ſhall exceed, in that which is good. It was
no breach of ill manners for John, though the younger, to out-run Peter,
and get before him. We muſt do our best, and neither envy thoſe that
can do better, nor deſpiſe thoſe that do as they can, though they come
behind. - -
(1.) He that got foremost in this race, was the diſciple whom Jeſús
loved in a ſpecial manner, and who therefore in a ſpecial manner loved
Jeſus. Note, Senſe of Chriſt’s love to us, kindling love in us to him
again, will make us to excel in virtue. The love of Chriſt will conſtrain
us more than any thing to abound in duty. - * -
(2.) He that was cast behind, was Peter, who had denied his Maſter,
and was in ſorrow and ſhame for it, and this clogged him as a weight ;
ſenſe of guilt cramps us, and hinders our enlargements in the ſervice of
God. When conſcience is offended, we loſe ground. -
IV. Peter and John, being come to the ſepulchre, proſecute the in-
quiry, yet improve little in the diſcovery.
1. John went no further than Mary Magdalene had done.
(1.) He had the curioſity to look into the ſepulchre, and ſaw it was
empty. He stooped down, and looked in. Thoſe that would find the
knowledge of Chriſt, muſt sloop down, and look in, muſt with an humble
heart veil to the authority of divine revelation; and muſt look wistly.
(2.) Yet he had not courage to go into the ſepulchre, the warmeſt
affections are not always accompanied with the boldeſt reſolutions;
many are ſwift to run religion’s race, that are not flout to fight her
battles. -
2. Peter, though he came laſt, went in firſt, and made a more exačt
diſcovery than John had, v. 6, 7. Though John out-ran him, he did
not therefore turn back, or ſtand ſtill, l, at made after him as faſt as he
could ; and while John was with a deal of caution looking in, he came,
and with a deal of courage went into the ſepulchre.
(1.) Obſerve here the boldneſs of Peter, and how God diſpenſes his
gifts variouſly. , John could out-run Peter, but Peter could out-dāre
john. It is ſeldom true of the ſame perſons, what David ſays poeti-
cally of Saul and Jonathan, that they were ſwifter than eagles, and yet
stronger than lions, 2 Sam. 1. 23. Some diſciples are quick, and they
º
ST, JOHN, XX.
are uſeful to quicken them that are ſlow ; others are bold, and they are,
uſeful to hearten them that are timorous; diverſity of gifts, but, one
Spirit. - - -
*ºr, venturing into the ſepulchre may teach us, [1..] That thoſe
who in good earneſt ſeek after Chriſt, muſt not frighten themſelves with
bugbears and fooliſh fancies ; “There is a lion in the way, a ghoſt in the
grave.” [2.] That good chriſtians need not be afraid of the grave,
fince Chriſt has lain in it : for to them there is nothing in it frightful;
it is not the pit of deſtruction, nor the worms in it never-dying worms.
Let us therefore not indulge, but conquer, the fear we are apt to con-
ceive upon the fight of a dead body, or being alone among the graves ;
and, fince we muſt be dead and in the grave ſhortly, let us make death
and the grave familiar to us, as our near kindred, Job 17. 14.
We muſt be willing to go through the grave to Chriſt ; that way he
went to his glory, and ſo muft we. If we cannot ſee God’s face and
live, better die than never ſee it. See Job 19. 25, &c. - -
(2.) Obſerve the poſture he found things in, in the ſepulchre.
[1..] Chriſt had left his grave-clothes behind him there; what clothes
he appeared in to his diſciples we are not told, but he never appeared in
his grave-clothes, as ghoſts are ſuppoſed to us; no, he laid them afide,
First, Becauſe he roſe to die no more ; death was to have no more do-
minion over him, Rom. 6.. 9. Lazarus came out with his grave-clothes
on, for he was riſen again to us; but Chriſt, riſing to an immortal life,
came out free from thoſe incumbrances. Secondly, Becauſe he was going
to be clothed with the robes of glory, therefore he lays afide theſe rags;
in the heavenly paradiſe there will be no more occaſion for clothes than,
there was in the earthly. The aſcending prophet dropt his mantle.
Thirdly, When we riſe from the death of fin to the life of righteouſneſs,
we muſt leave our grave-clothes behind us, muſt put off all our corrup-
tions. Fourthly, Chriſt left thoſe in the grave, as it were, for our uſe ;
if the grave be a bed to the ſaints, thus he hath ſheeted that bed, and
made it ready for them ; and the napkin by itſelf is of uſe for the mourn-
ing ſurvivors to wipe away their tears.
[2.] The grave-clothes were found in very good order, which ſerves
for an evidence that his body was not stolen away while men ſlept.
Robbers of tombs have been known to take away the clothes, and leave
the body; but none ever took away the body, and left the clothes,”
eſpecially when it was fine linen and new, Mark 15.46. Any one would
rather chooſe to carry a dead body in its clothes, than naked. Or, if they
that were ſuppoſed to have ſtolen it, would have left the grave-clothes
behind, yet it cannot be ſuppoſed they ſhould find leiſure to fold up the
linen.
(3.) See how Peter's boldneſs encouraged John ; now he took heart |
and ventured in ; (v. 8.) -and he ſaw and believed; not barely believed
what Mary ſaid, that the body was gone ; (no thanks to him to believe
what he ſaw ;) but he began to “believe that Jeſus was riſen to life
again, though his faith, as yet, was weak and wavering.” -
[1..] John followed Peter in venturing. It ſhould ſeem, he durſt not
have gone into the ſepulchre if Peter had not gone in firſt. Note, It is
good to be imboldened in a good work by the boldneſs of others. The
dread of difficulty and danger will be taken off by obſerving the reſolu-
tion and courage of others. Perhaps John’s quickneſs had made Peter
run faſter, and now Peter’s boldneſs makes John venture further, than
otherwiſe either the one or the other would have done; though Peter
had lately fallen under the diſgrace of being a deſerter, and John had
been advanced to the honour of a confident, (Chriſt having com-
mitted his mother to him,) yet John not only aſſociated with Peter, but
thought it no diſparagement to follow him. e
[2.] Yet it ſhould ſeem, John got the ſtart of Peter in believing.
Peter ſaw and wondered, (Luke 24. 12.) but John ſaw and believed.
A mind diſpoſed to contemplation, may perhaps ſooner receive the evi-
dence of divine truth than a mind diſpoſed to ačtion.
But what was the reaſon that they were ſo ſlow of heart to believe 2.
The evangeliſt tells us, (v. 9.) as yet they knew not the ſcripture, that is,
they did not confider, and apply, and duly improve, what they knew of
the ſcripture, that he muſt riſe again from the dead. The Old Teſtament (
ſpake of the reſurre&tion of the Meſfiah ; they believe him to be the
Meſſiah ; he himſelf had often told them that, according to the ſcriptures
of the Old Teſtament, he ſhould riſe again ; but they had not preſence
sº ſufficient by theſe to explain the preſent appearances. Obſerve
ere,
Firſt, How unapt the diſciples themſelves were, at firſt, to believe the
Y-
* Mr. Henry. would not expreſs himſelf thus, were he now living—ED.
[3.j
the angels, but from the Spirit of grace.
The Reſurreàion.
reſurre&tion of Chriſt, which confirms the teſtimony they afterward gave
with ſo much aſſurance concerning it; for by their backwardneſs to be-,
lieve it, it appears that they were not credulous concerning it, nor of
thoſe fimple ones that believe every word. If they had had any defign to
advance their own intereſt by it, they would greedily have catched at the
firſt ſpark of its evidence, would have raiſed and fupported one another’s
expectations of it, and have prepared the minds of thoſe that followed
them, to receive the notices of it; but we find, on the contrary, that
their hopes were fruſtrated, it was to them as a ſtrange thing, and one
of the furtheſt things in their thoughts. Peter and John were ſo ſhy of .
believing it at firſt, that nothing leſs than the moſt convincing proof the
thing was capable of, could bring them to teſtify it afterward with ſo
much aſſurance. Hereby it appears that they were not only honeſt’.
men, who would not deceive others, but cautious men, who would not
themſelves be impoſed upon.
Secondly, What was the reaſon of their ſlowneſs to believe ; becºuſe as
yet they knew not the ſcripture. This ſeems to be the evangeliſt’s ac-
knowledgment of his own fault among the reſt; he, does not ſay, “ For
as yet Jeſus had not appeared to them, had not ſhewed them his hands
and his ſide,” but, “As yet he had not opened their underſtandings to
understand the ſcriptures;” (Luke 24, 44, 45.) for that is the moſt ſure
word of prophecy.” - -
3. Peter and John purſued their inquiry no further, but deſiſted, ho-
vering between faith and unbelief; (v. 10.) The diſciples went away, not
much the wiſer, “to their own home, meås ioctlès—to their own friends .
and companions,” the reſt of the diſciples to their own lodgings, for
homes they had none at Jeruſalem. They went away,
(1.) For fear of being taken up upon ſuſpicion of a deſign to ſteal
away the body, or of being charged with it now that it was gone ; in-
ſtead of improving their faith, their care is to ſecure themſelves, to ſhift
for their own ſafety. In difficult dangerous times, it is hard even for
good men to go on in their work with the reſolution that becomes .
them. - -
(2.) Becauſe they were at a loſs, and knew not what to do next, nor
what to make of what they had ſeen ; and therefore, not having cou-
rage to ſtay at the grave, they reſolve to go home, and wait till God
ſhall reveal even this unto them ; which is an inſtance of their weakneſs.
as yet. - g
(3.) It is probable that the reſt of the diſciples were together; to
them they return, to make report of what they had diſcovered, and to
conſult with them what was to be done ; and, probably, now they ap-
pointed their meeting in the evening, when Chriſt came to them.
It is obſervable, that before Peter and John came to the ſepulchre, an
angel had appeared there, rolled away the ſtone, frightened the guard,
and comforted the women ; as ſoon as they were gone from the ſepul-
i chre, Mary Magdalene here ſees two angels in the ſepulchre, (v. 12.)
and yet Peter and John come to the ſepulchre, and go into it, and
ſee none; what ſhall we make of this Where were the angels
when Peter and John were at the ſepulchre, who appeared there be-
fore and after 2 [1..] Angels appear and diſappear at pleaſure, accord-
ing to the orders and inſtructions given them. They may be, and are . .
really, where they are not viſibly ; nay, it ſhould ſeem, may be viſible
to one, and not to another, at the ſame time, 2 Kings 6. 17. Numb.
22, 23. How they make themſelves viſible, then inviſible, and then
viſible again, it is preſumption for us to inquire; but that they do ſo, is
plain from this ſtory. [2.] This favour was ſhewed to thoſe who were
early and conſtant in their inquiries after Chriſt, and was the reward of
them that came firſt, and ſtaid laſt, but denied to them that made a tran-
fient viſit. [3.] The apoſtles were not to receive their inſtructions from
See Heb. 2. 5.
11. But Mary ſtood without at the ſepulchre, weeping:
and as ſhe wept, ſhe ſtooped down, and looked into the
ſepulchre, 12, And ſeeth two angels in white fitting, the
one at the head, and the other at the feet, where the body
of Jeſus had lain : 13. And they ſay unto her, Woman,
why weepeſt thou? She faith unto them, Becauſe they
have taken away my Lord, and I know not where they
have laid him. 14. And when ſhe had thus ſaid, ſhe
turned herſelf back, and ſaw Jeſus ſtanding, and knew
not that it was Jeſus. 15. Jeſus faith unto her, Woman,
why weepeſt thou? Whom ſeekeſt thou? She, ſuppoſing
ST, JOHN, XX.
The Reſu rreótion.
l
him to be the gardener, ſaith unto him, Sir, if thou have
borne him hence, tell me where thou haſt laid him, and I
will take him away. 15. Jeſus ſaith unto her, Mary.
She turned herſelf, and faith unto him, Rabboni; which
is to ſay, Maſter. 17. Jeſus ſaith unto her, Touch me
not; for I am not yet aſcended to my Father: but go
to my brethren, and ſay unto them, I aſcend unto my
Father, and your Father; and to my God, and your God.
18. Mary Magdalene came and told the diſciples that ſhe
had ſeen the Lord, and that he had ſpoken theſe things
unto her. -
St. Mark tells us, that Chriſt appeared firſt to Mary Magdalene;
(Mark 16. 9.) that appearance is here largely related; and we may
obſerve, - -
I. The conſtancy and fervency of Mary Magdalene’s affection to the
Lord Jeſus, v. 11. - - -
1. She staid at the ſepulchre, when Peter and John were gone, becauſe
there her Maſter had lain, and there ſhe was likelieſt to hear ſome tidings
of him. Note, (1.) Where there is a true love to Chriſt, there will be
a conſtant adherence to him, and a reſolution with purpoſe of heart to
cleave to him. This good woman, though ſhe has loſt him, yet, rather
than ſeem to deſert him, will abide by his grave for his ſake, and continue
in his love, even then when ſhe wants the comfort of it. (2.) Where
there is a true deſire of acquaintance with Chriſt, there will be a conſtant
attendance on the means of knowledge. See Hoſ. 6. 2, 3. The third
day, he will raise us up ; and then ſhall we know the meaning of that re-
ſurreótion, if we follow on to know, as Mary here.
2. She ſtaid there weeping, and theſe tears loudly ſpake her affection
to her Maſter. They that have loſt Chriſt, have cauſe to weep ; ſhe
wept at the remembrance of his bitter ſufferings; wept for his death,
and the loſs which ſhe and her friends and the country ſuſtained by it ;
wept to think of returning home without him ; wept becauſe ſhe did not
now find his body. They that ſeek Chriſt, muſt seek him sorrowing,
(Luke 2.48.) muſt weep, not for him, but for themſelves.
3. “As ſhe wept, ſhe looked into the ſepulchre,” that her eye might
affect her heart. When we are in ſearch of ſomething we have loſt, we
look again and again in the place where we laſt left it, and expected to
have found it ; ſhe will look yet seven times, not knowing but that at
length ſhe might ſee ſome encouragement. Note, (1.) Weeping muſt
not hinder ſeeking. Though ſhe wept, ſhe stooped down, and looked in.
(2.) Thoſe are likely to scek and find, that ſeek with affection, that ſeek
in tears. -
II. The viſion ſhe had of two angels in the ſepulchre, v. 12. Obſerve
here,
1. The deſcription of the perſons ſhe ſaw. They were two angels
in white, ſitting, (probably, on ſome benches or ledges hewn out in the
rock,) one at the head, and the other at the feet, of the grave. Here we
have,
- (1.) Their nature; they were angels, meſſengers from heaven, ſent
on purpoſe, on this great occaſion, [1..] To honour the Son, and to
grace the ſolemnity of his reſurre&tion. Now that the Son of God was
again to be brought into the world, the angels have a charge to attend
him, as they did at his birth, Heb. 1. 6. [2.] To comfort the
saints ; to ſpeak good words to them that were in ſorrow, and, by giv-
ing them notice that the Lord was riſen, to prepare them for the fight of
him.
(2.) Their number; “two, not a multitude of the heavenly hoſt, to
fing praiſe, only two, to bear witneſs;” for out of the mouth of two wit-
neſſes this word would be eſtabliſhed. -
(3.) Their array : they were in white; denoting, [1..] Their purity
and holineſs. The beſt of men, ſtanding before the angels, and compared
with them, are clothed infilthy garments ; (Zech. 3. 3.) but angels are
ſpotleſs ; and glorified ſaints, when they come to be as the angels, ſhall
walk with Christ in white. [2.] Their glory, and glorying, upon this
occaſion. The white in which they appeared, repreſented the brightneſs
of that ſtate into which Chriſt was now riſen.
(4.) Their posture and place. They ſat, as it were, repoſing them-
ſelves in Chriſt’s grave ; for angels, though they needed not a reſtoration, ||
- g 5 g g y
were obliged to Chriſt for their eſtabliſhment. Theſe angels went into
the grave, to teach us not to be afraid of it, nor to think that our reſting
in it awhile, will be any prejudice to our immortality; no, matters are
WoL. IV. No. 90.
ing and defeating them.
ſo ordered, that the grave is not much out of our way to heaven. It in-
timates likewiſe that angels are to be employed about the ſaints, not only
at their death, to carry their ſouls into Abraham’s boſom, but at the
great day, to raiſe their bodies, Matth. 24, 31. Theſe angelic guards,
(and angels are called watchers, Dan. 4, 23.) keeping poſſeſſion of the
ſepulchre, when they had frightened away the guards which the ene-
mies had ſet, repreſent Chriſt’s vićtory over the powers of darkneſs, rout-
Thus Michael and his angels are more than
conquerors. Their fitting to face one another, one at his bed's head,
the other at his bed’s feet, denotes their care of the entire body of Chriſt,
his myſtical as well as his natural body, from head to foot; it may alſo
remind us of the two cherubims, placed one at either end of the mercy-
ſeat, looking one at another, Exod. 25. 18. Chriſt crucified was the great
Propitiatory, at the head and feet of which were theſe two cherubims, not
with flaming ſwords, to keep us from, but welcome meſſengers, to direct
us to, the way of life.
2. Their compaſſionate inquiry into the cauſe of Mary Magdalene’s grief ;
(v. 13.) Woman, why weepest thou ? This queſtion was, (1.) A rebuke
to her weeping; “Why weepest thou, when thou haſt cauſe to rejoice ’’’
Many of the floods of our tears would dry away before ſuch a ſearch as
this into the fountain of them. Why art thou cast down 2 (2.) It was
deſigned to ſhew how much angels are concerned at the griefs of the
ſaints, having a charge to miniſter to them for their comfort. Chriſ-
tians ſhould thus ſympathize with one another. (3.) It was only to
make an occaſion of informing her of that which would turn her
mourning into rejoicing, would put off her ſackcloth, and gird her with
gladneſs. -
3. The melancholy account ſhe gives them of her preſent diſtreſs;
Becauſe they have taken away the bleſſed body I came to embalm, and
I know not where they have laid it. The ſame ſtory ſhe had told, v. 2.
In it we may ſee, -
(1.) The weakneſs of her faith. If ſhe had had faith as a grain of
muſtardºſted, this mountain would have been removed; but we often per-
plex ourſelves needleſsly with imaginary difficulties, which faith would
diſcover to us as real advantages. Many good people complain of the
clouds and darkneſs they are under, which are the neceſſary methods of
grace, for the humbling of their ſouls, the mortifying of their fins, and
the endearing of Chriſt to them.
(2.) The strength of his love. They that have a true affection for
Chriſt, cannot but be in great afflićtion when they have loſt either the com-
fortable tokens of his love in their ſouls, or the comfortable opportuni-
ties of converſing with him, and doing him honour, in his ordinances.
Mary Magdalene is not diverted from her inquiries by the ſurpriſe of
the viſion, nor ſatisfied with the honour of it; but ſtill ſhe harps upon
the ſame ſtring ; They have taken away my Lord. A ſight of angels,
and their ſmiles, will not ſuffice without a fight of Christ, and God’s
ſmiles in him. Nay, the fight of angels is but an opportunity of purſuing
her inquiries after Chriſt. All creatures, the moſt excellent, the moſt
dear, ſhould be uſed as means, and but as means, to bring us into acquaint-
ance with God in Chriſt. The angels aſked her, Why weepest thou ? I
have cauſe enough to weep, ſays ſhe, for they have taken away my Lord,
like Micah, What have I more ? Do you aſk, Why I weep 2 My be-
loved has withdrawn himſelf, and is gone. Note, None know, but they that
have experienced, the ſorrows of a deſerted ſoul, that has had comfortable
evidences of the love of God in Chriſt, and hopes of heaven, but has
now loſt them, and walks in darkneſs; ſuch a wounded ſpirit who can
bear 2
III. Chriſt’s appearing to her while ſhe was talking with the angels,
and telling them her caſe; before they had given her any anſwer, Chriſt
ſteps in himſelf, to ſatisfy her inquiries, for God now ſpeaketh to us by
his Son ; none but he himſelf can direct us to himſelf. Mary would fain
know where her Lord is, and behold, he is at her right hand. Note,
1. Thoſe that will be content with nothing ſhort of "a fight of Chriſt,
ſhall be put off with nothing leſs. He never ſaid to the ſoul that ſought
him, Seek in vain. “Is it Chriſt, that thou wouldeſt have 2 Chriſt thou
ſhalt have.” 2. Chriſt in manifeſting himſelf to thoſe that ſeek him, often
outdoes their expe&tations. Mary longs to ſee the dead body of Chriſt,
and complains of the loſs of that, and behold, she sees him alive. Thus
| he does for his praying people more than they are able to aſk or think.
In this appearance of Chriſt to Mary, obſerve,
(1.) How he did at firſt conceal himſelf from her.
[1..] He ſtood as a common perſon, and ſhe looked upon him accord-
ingly, v. 14. She ſtood expečting an anſwer to her complaint from the
angels; and either ſeeing the ſhadow, or hearing the tread, of ſome per-
8
> -
*
* \
ſon behind her, ſhe turned herſelf back from talking with the angels, and
Jées Jeſús himſelf ſtanding, the very perſon ſhe was looking for, and yet
ſhe knew not that it was Jeſus. Note, First, “ The Lord is nigh to them
that are of a broken heart,” (Pſ. 34, 18.) nearer than they are aware.
They that ſeek Chriſt, though they do not ſee him, may yet be ſure he
is not far from them. Secondly, Thoſe that diligently ſeek the Lord, will
turn every way in their inquiry after him. Mary turned herſelf back in
hopes of ſome diſcoveries. Several of the ancients ſuggeſt, that Mary
was dire&ted to look behind her, by the angels’ riſing up, and doing their
obeiſance to the Lord Jeſus, whom they ſaw before Mary did ; and that
ſhe looked back to ſee who it was they paid ſuch a profound reverence
to. . But if ſo, it is not likely that ſhe would have taken him for the
gardener; rather, therefore, it was her earneſt deſire in ſeeking, that
made her turn every way. Thirdly, Chriſt is often near his people, and
they are not aware of him. She knew not that it was Jeſus; not that he
appeared in any other likeneſs, but either it was a careleſs tranſient look
ſhe caſt upon him, and, her eyes being full of care, ſhe could not ſo well
diſlinguiſh, or they were holden, that she should not know him, as thoſe of
the two diſciples, Luke 24. 16. • - -
[2.] He aſked her a common queſtion, and ſhe anſwered him accord-
ingly, v. 15. - - *- - -
Firſ?, The queſtion he aſked her, was natural enough, and what any
one would have aſked her ; “ Hºoman, why weepest thou ? Whom ſeekest
thou ? What buſineſs haſ thou here in the garden ſo early 2 And what is
all this noiſe and ado for * Perhaps it was ſpoken with ſome roughneſs,
as “Joſeph ſpake to his brethren, when he made himſelf ſtrange, before
he made himſelf known to them,” it ſhould ſeen), this was the firſt word
Chriſt ſpake after his reſurrection ; “ H/hy weepest thou ? I am riſen.”
The réſurrection of Christ has enough in it to allay all our ſorrows, to check
the ſtreams, and dry up the fountains, of our tears. Obſerve here, Chriſt
takes cognizance, 1. Of his people's griefs, and inquiries, IWhy weep ye P
He bottles their tears, and records them in his book. 2. Of his people’s
cares, and juquiries, l'hom ſeek ye, and what would ye have * When he
knows they are ſeeking him, yet he will know it from them; they muſt
tell him whom they ſeek. , -
Secondly, The reply ſhe made him is natural enough ; ſhe does not
give him a direct anſwer, but, as if ſhe ſhould ſay, Why do you banter
me, and upbraid me with my tears : You know why I weep, and whom I
set k;” and therefore ſºppºſing him to be the gardener, the perſon employ-
ed by Joſeph to dreſs and keep his garden, who, ſhe thought, was come
thither thus, early, to his work, ſhe ſaid, “Sir, if thou haſt carried him
hence, pray tell me where thou haſt laid him, and I will take him away.”
See here, * >
1. The error of her underſtanding ; ſhe ſuppoſed our Lord Jeſus to be
the gardeñer, perhaps, becauſe he aſked what authority ſhe had to be . . .I. º
diſciples touch him, for the confirmation of their faith; he allowed the wo.
there. Note, Troubled ſpirits, in a cloudy and dark day, are apt to miſ-
repreſent Chriſt to them, and to put wroug conſtructions upon the me-
thods of his providence and grace. …” w " . . .
2. The truth of her affection. See how her heart was upon it to find
Chriſt She puts the queſtion to every one ſhe meets, like the careful
ſpouſe, Saw ye him whom my ſoul ſoveth P. She ſpeaks reſpectfully to a
gardener, and calls him Sir, in hopes to gain ſome intelligence from him
concerning her Beloved. When ſhe ſpeaks of Chriſt, ſhe does not name
him ; but, ſf thou have borne him hence, taking it for granted that this
gardener was full of thoughts concerning this Jeſus as well as ſhe, and
therefore could not but know whom ſhe meant. Another evidence of
the ſtrength of her affection was, that, wherever he was laid, ſhe would
undertake to remove him. Such a body, with ſuch a weight of ſpices
about it, was much more than ſhe could pretend to carry ; but true love
thinks it can do more than it can, and makes nothing of difficulties. She
ſuppoſed this gardener grudged that the body of one that was ignomini-
ouſly crucified, ſhould have the honour to be laid in his maſter’s new
tomb, and that therefore he had removed it to ſome ſorry place, which
he thought fitter for it. Yet Mary does not threaten to tell his maſter,
and get him turned out of his place for it : but undertakes to fit d out ſome
other ſepulchre, to which he might be welcome. Chriſt needs dot to ſtay
where he is thought a burthen.
(2.) Hów Chriſt at length made himself known to her, and, by a pleaſ-
ing ſurpriſe, gave her infallible aſſurances of his resurrection. Joſeph at
length ſaid to his brethren, I am Joseph. So Chriſt here to Mary Mag-
dalene, now that he is entered upon his exalted ſtate.
Obſerve, [1..] How Chriſt diſcovered himſelf to this good woman º
It
that was ſeeking him in tears ; (v. 16.) Jesus sai!h unto her, Mary.
was ſaid with an emphaſis, and that air of kindneſs and freedom with |
ST, JOHN, XX,
| voice; ch. 10. 4,
| in the ſtorm, It is I.”
It might properly be read with an interrogation,
and triumph, My Master.
Chriſt, ſpeak of his authority over them.
The Reſurreaion.
which he was wont to ſpeak to her. Now he changed his voice, and ſpake
like himſelf, not like the gardener. Chriſt’s way of making himſelf
known to his people is by his word, his word applied to their ſouls,
ſpeaking to them in particular. When thoſe, whom God knew by name
in the counſels of his love, (Exod. 33.12.) he calls by name in the effi.
cacy of his grace, then he reveals his Son in them, as in Paul, (Gal. 1. 16. )
when Chriſt called to him by name, Saul, Saul. Chriſt’s sheep know his
This one word Mary, was like that to “the diſciples
Then the word of Chriſt does us good, when we
put our names into the precepts and promiſes. “In this Chriſt calls to
me, and ſpeaks to me.” - ** w
[2.] How readily ſhe received this diſcovery, when Chriſt ſaid, “ Mary,
doſt thou not know me 2 Are thou and I grown ſuch ſtrangers ?” She
was preſently aware who it was, as the ſpouſe; (Cant. 2, 8.) It is the
voice of my Beloved. She turned herſelf, and ſaid, Rajboni, My Maſter.
“ Rabbon; 2 Is it my.
master P Nay, but is it indeed 2’’ Obſerve, - -
I’irst, The title of reſpect ſhe gives him ; My Maſter; 3,342.xe–
a teaching master. The Jeºs called their doćtors Rabbies, great men.
Their critics tell us, that Rabbon was with then, a more honourable title
| than Rabbi ; and therefore Mary chooſes that, and adds a note of appro-
priation, My great Maſter. Note, Notwithſtanding the freedom of
communion which Chriſt is pleaſed to admit us to with himſelf, we
muſt remember that he is our Master, and to be approached with a
godly fear. - - - -
Secondly, With what livelineſs of affection ſhe gives this title to Chriſt.
She turned herſelf from the angels whom ſhe had in her eye, to look unto
Jeſus. We muſt take off our regards from all creatures, even the brighteſt
and beft, to fix them upon Chriſt, from whom nothing muſt divert us,
and with whom nothing muſt interfere. When “ſhe thought it had
been the gardener,” ſhe looked another way when ſhe ſpake to him;
but now that “ſhe knew the voice of Chriſt, ſhe turned herſelf.” The
ſoul that hears Chriſt’s voice, and is turned to him, calls him, with, joy
See with what pleaſure thoſe who love
Aſy Masler, my grea
Master. 3/ . . . , my great
[3] The ſ- ther inſtructions that Chriſt gave her; (v. 17.) “Touch
me not, but go carry the news to the diſciples.” - -
First, He diverts her from the expectation of familiar ſociety and con-
verſation with him at this time; “Touch me not, for I am not yet aſ-
cended.” Mary was ſo tranſported with the fight of her dear Master,
that ſhe forgot herſelf, and that ſtate of glory into which he was now,
entering, and was ready to expreſs her -
* - joy by affectionate embraces of
him, which Chriſt here for bids at this time. . . .
1. Touch me not thus at all, for I am to @ſcend to heaven. He bid the
men to take hold of his Jºet, and worship him ; (Matth. 28. 9.) but Mary,
ſuppoſing that he was riſen, as Lazarus was, to live among them con-
ſtantly, and converſe with them freely as he had done, upon that preſump-,
tion was about to take hold of
miſtake Chriſt rectified; ſhe muſt believe him, and adore him, as exalted,
but muſt not expect to be familiar with him, as formerly. -
5, 16. He forbids her to dote upon his bodily preſence, to ſet her heart,
his hand with her uſual freedom ; this
See 2 Cor.
on that, or expect the continuance of that, and leads her to the fpiritual
converſe and communion which ſhe ſhould have with him after he was
|
!
*
me here ; for though “I am not yet aſcended,
aſcended to his Father ; for the greateſt joy of his reſurre&tion, was, that:
it was a ſtep toward his aſcenſion. .
was riſen, he would preſently ſet up a temporal kingdom, ſuch as they
Mary thought, now that her Maſter
had long promiſed themſelves. “No,” ſays Chriſt, “touch me 720t,
with any ſuch thought ; think not to lay hold on me, ſo as to detain
' — ” º go to Iny brethren, and
tell them, I am to aſcend.” As, before his death, ſo now after his réſur-
| rection, he ſtill harps upon this, that he was going away, was no more in
the world; and therefore they muſt look higher than his bodily preſence,
and look further than the preſent ſtate of things.
2. “Touch me not, do not ſlay to touch me now, ſtay not now to make
any further inquiries, or give any further expreſſions of joy, for I am not
yet aſcended, I ſhall not preſently depart, it may as well be done another.
time ; the beſt ſervice thou canſt do now, is, to carry the tidings to the diſ.
ciples; loſe no time therefore, but go away with all ſpeed.” Note, Pubic
ſervice out to be preferred before private ſatisfaction. ... It is more.
bleſſed tº give than to receive.” Jacob inuit let an angel go, when the
day breaks, and it is time for him to look after his family. Mary muſt
not ſtay, to talk with her Maſter, but muſt carry his meſſage; for it was
St. JOHN, XX.
Chriſt with his Diſciples.
a day of good tidings, which ſhe muſt not engroſs the comfort of, but
hand it to others. Scé that ſtory, 2 Kings 7.9. - - .
Secondly, He directs her what meſſage to carry to his diſciples; But
go to my brethren, and tell them, not only that I am riſen, ſhe couid
have told them that of herſelf, for ſhe had ſeen him, but that I aſcend.
Obſerve, - * * - , -
1. To whom this meſſage is ſent ; Go to my brethren with it ; for he
is not aſhamed to call them ſo. (1.) Though he was now entering
upon his glory, and was declared to be the Son of God with greater power
than ever, yet he owns his diſciples as his brethren, and expreſſes himſelf
with more tender affection to them than before ; he had called them
friends, but never brethren till now. Though Chriſt be high, yet he is
not haughty. Not withſtanding his clevation, he diſdains not to own his
poor relations. (2.) Though his diſtiples had lately carried themſelves
very difingenuouſly toward him ; he had never ſeen them together fince
they all forſook him and ſled, when he was apprehended; juſtly might he
now have ſent them an angry meſſage ; “Go to yonder treacherous de-
ſerters, and tell them, I will never truſt them more, or have any thing
more to do with them.” No, he forgives, he forgets, and does not
upbraid. - - - - -
2. By whom it is ſent ; by “Mary Magdalene, out of whom had
been caſt ſeven devils,” yet now thus favoured. This was her reward
for her conſtancy in adhering to Chriſt, and inquiring after him; and a
tacit rebuke to the apoſtles, who had not been ſo cloſe as ſhe was in at-
tending on the dying Jeſus, nor ſo early as ſhe was in meeting the riſing
Jeſus ; ſhe becomes an apoſtle to the apoſtles. * - -
3. What the meſſage itſelf is ; I aſcend to my Father. Two full
breaſts of conſolation here are in theſe words: -
(1.) Our joint-relation to God, reſulting from our union with Chriſt,
is an unſpeakable comfort. Speaking of that inexhauſtible Spring of
light, life, and bliſs, he ſays, He is “my Father, and your Father; my
God, and your God.” This is very expreſſive of that near relation that
is between Chriſt and believers; “ he that ſanétifieth, and they that are
ſanétified, are both one ; for they agree in one,” Heb. 2. 11. Here
are ſuch an advancement of chriſtians, and ſuch a condeſcenſion of Chriſt,
as bring them very near together. So admirably well is the matter con-
trived, in order to their union. -
[1..] It is the great dignity of believers, that the Father of our Lord
Jeſus Christ is, in him, their Father. A vaſt difference indeed there is
between the reſpective foundations of the relation ; he is Chriſt’s Father
by eternal generation, our’s by a glacious adoption ; yet even that war-
rants us to call him, as Chriſt did, Abba, Father. This gives a reaſon
why Chriſt called them brethren, becauſe his Father was their Father.
Chriſt was now aſcending to appear as an Advocale with the Father, with
his Father ; and therefore we may hope he will prevail for any thing
with our Father, and therefore we may hope he will prevail for us.
[2.] It is the great condeſcenſion of Chriſt, that he is pleaſed to
own the believer’s God for his God; my God, and your God; mine,
that he may be your’s ; the God of the Redeemer, to ſupport him,
(Pſ. 89. 26.) that he might be the God of the redeemed, to ſave them.
The ſummary of the new covenant is that God will be to us a God; and
therefore Chriſt being the Surety and Head of the covenant, who is pri-
marily dealt with, and believers only through him as his ſpiritual ſeed,
this covenant-relation faſtens firſt upon him, God becomes his God, and
ſo our’s ; we partaking of a divine nature, Chriſt’s Father is our Father;
and he partaking of the humau nature, our God is his God.
(2.) Chriſt’s aſcenſion into heaven in further proſecution of his under-
taking for us, is likewiſe an unſpeakable comfort; “Tell them I muſt
ſhortly aſcend ; that is the next ſtep I am to take.” Now this was in-
tended to be, - }
1, J A word of caution to theſe diſciples, not to expect the continu-
ance of his bodily preſence on earth, nor the ſetting up of his temporal
kingdom among men, which they dreamt of “No, tell them, I am
riſen, not to flay with them, but to go on their errand to heaven.” Thus
they who are raiſed to a ſpiritual life, in conformity to Chriſt’s reſurrec-
tion, muſt reckon that they riſe, to aſcend; “they are quickened with
Chriſt, that they may fit with him in heavenly places,” Eph. 2. 5, 6.
Let them not think that this earth is to be their home and reſt ; no,
being born from heaven, they are bound for heaven ; their eye and aim
muſt be upon another world, and this ever upon their hearts, I aſ end;
therefore muſt Iſºek things above. * *
“[2.] A word of comfort to them, and to all that shall believe in him
through their word; he was then aſcending, he is now aſcended to his Fa-
ther, and our Falher. This was his advancement, he aſcended, to receive
*
thoſe honours and powers which were to be the 1ecompenſe of his humi-
liation ; he ſays it with triumph, that they who love him, may rejoice.
This is our advantage ; for he aſcended as a Conqueror, leading captivity
captive for us ; (Pſ. 68. 18.) he aſcended as our Forerunner, to prepare (;
place for us, and to be ready to receive us. This meſſage was like that
which Jºſeph's brethren brought to Jacob concerning him, (Gen. 45. 26.)
Joſeph is yet alive, and not only ſo, “vivit imo, & in ſedatum wenit—he
lives, and comes into the ſenate too; he is governor over all the land of
Egypt; , all power is his.” - º
Some make theſe words, I aftend to my God, and your God, to include
a promiſe of our reſurre&tion, in the virtue of Chriſt’s reſurre&ion; for
Chriſt had proved the reſurrection of the dead from theſe words, I am the
God of Abraham, Matth. 22. 32. So that Chriſt here inſinuates, “ As
he is my God, and hath therefore raiſed me, ſo he is your God, and will
therefore raiſe you, and be your God, Rev. 21. 3. Becauſe I live, ye
shall live alſo. I now aſcend, to honour my God, and ye ſhall aſtend to
him as your God.” - -
Lastly, Here is Mary Magdalene’s faithful report of what ſhe had
ſeen and heard, to the diſciples ; (v. 18.) She came and told the diſciples,
whom ſhe found together, that she had ſeen the Lord, Peter and John
had left her ſeeking him carefully with fears, and would not ſtay to ſeek
him with her; and now ſhe comes, to tell them that ſhe had found him,
| and to reëtify the miſtake ſhe had led them into, by inquiring after the
dead body, for now ſhe found it was a living body, and a glorified one ;
ſo that ſhe found what ſhe ſought; and, what was infinitely better, ſhe had
joy in her fight of the Maſter herſelf, and was willing to communicate of
her joy, for ſhe knew it would be good news to them. When God com-
forts us, it is with this deſign, that we may comfort others.
And as ſhe told them what ſhe had ſeen, ſo alſo what ſhe had heard ;
ſhe had ſeen the Lord alive, of which this was a token, (and a good to.
ken it was,) that he had ſpoken theſe things unto her, as a meſſage to be
delivered to them, and ſhe delivered it faithfully. They that are ac-
quainted with the word of Chriſt themſelves, ſhould communicate their
knowledge for the good of others, and not grudge that others ſhould
know as much as they do.
19. Then the ſame day at evening, being the firſt day
of the week, when the doors were ſhut where the diſciples
were aſſembled for fear of the Jews, came Jeſus, and ſtood
in the midſt, and faith unto them, Peace be unto you. 20.
And when he had ſo ſaid, he ſhewed unto them his hands
and his ſide. Then were the diſciples glad, when they ſaw
the Lord. 21. Then, ſaid Jeſus to them again, Peace be
unto you : as my Father hath ſent me, even ſo ſend I you.
22. And when he had ſaid this, he breathed on them, and
faith unto them, Receive ye the Holy Ghoſt; 23. Whoſe-
ſoever ſins ye remit, they are remitted unto them ; and
whoſeſoever ſins ye retain, they are retained. 24. But
Thomas, one of the twelve, called Didymus, was not with
them when Jeſus came. 25. The other diſciples there-
fore ſaid unto him, We have ſeen the Lord. But he ſaid
unto them, Except I ſhall ſee in his hands the print of the
nails, and put my finger into the print of the nails, and
thruſt my hand into his ſide, I will not believe.
The infallible proof of Chriſt’s reſurrection, was, his shewing himſelf
alive, A&ts l. 3. In theſe verſes, we have an account of his firit appear-
ance to the college of the diſciples, on the day on which he reſe. He
had ſent them the tidings of his reſurrection by truſty and credible meſ-
ſengers; but, to ſhew his love to them, and confirm their faith in him, he
came himſelf, and gave them all the aſſurances they could deſire of the
truth of it, that they might not have it by hearſay only, and at ſecond
hand, but might themſelves be eye-witneſſes of his being alive, becauſe
they muſt atteſt it to the world, and build the church upon that teſti-
mony. Now obſerve here, & .
I. When, and where, this appearance was, v. 19. It was the ſame
| day that he roſe, being the first day of the week, the day after the Jewiſh
ſabbath, at a private meeting of the diſciples, ten of them, and ſome more
of their friends with them, Luke 24. 33. -
There are three ſecondary ordinances (as I may call them) inſtituted
ST, JOHN, XX.
by our Lord Jeſus, to continue in his church, for the ſupport of it, and
for the due adminiſtration of the principal ordinances—the word, ſacra-
ments, and prayer; theſe are the Lord’s day, ſolemn aſſemblies, and al
ſtanding miniſtry; the mind of Chriſt concerning each of theſe is plainly
intimated to us in theſe verſes, and of the two firſt, here, in the circum-
ſtances of this appearance, the other v. 21. Chriſt’s kingdom was to be
Jét up among men, immediately upon his resurrection ; and, accordingly,
we find the very day he roſe, though but a day of small things, yet graced
with thoſe ſolemnities which ſhould help to keep up a face of religion
throughout all the ages of the church.
1. Here is a chriſtian ſabbath obſerved by the disciples, and owned by
our Lord Jeſus. The viſit Chriſt made to his disciples, was, on the first
day of the week. And the firſt day of the week is (I think) the only day
of the week, or month, or year, that is ever mentioned by number in all
the New Teſtament ; and that is ſeveral times ſpoken of as a day reli-
giouſly obſerved. Though it was ſaid here expreſsly, (v. 1.) that Chriſt |
roſe the first day of the week, and it might have been ſufficient to ſay here,
(v. 19.) he appeared the ſame day at evening ; yet, to put an honour
upon the day, it is repeated, being the firſt day of the week; not that the
apoſtles defigned to put honour upon the day, (they were yet in doubt
concerning the occaſion of it,) but Goddeſigned to put honour, upon
it, by ordering it that they ſhould be all together, to receive Chriſt’s firſt
viſit on that day. Thus, in effect, he bleſſed and ſančtified that day, be-
cauſe in it the Redeemer reſted. - -
2. Here is a chriſtian aſſembly ſolemnized by the diſciples, and that
alſo owned by the Lord Jeſus. Probably the diſciples met here for ſome
religious exerciſe, to pray together; or, perhaps, they met, to compare
notes, and confider whether they had ſufficient evidence of their Malter’s
reſurreótion, and to conſult what was now to be done ; whether they
ſhould keep together or ſcatter: they met, to know one another’s minds,
ſtrengthen one another’s hands, and concert proper meaſures to be taken
in the preſent critical junéture. -
This meeting was private, becauſe they durſt not appear publicly,
eſpecially not in a body; they met in a houſe, but they kept the doors
shut, that they might not be ſeen together, and that none might come
among them but ſuch as they knew ; for they feared the Jews, who
would proſecute the diſciples as criminals, that they might ſeem to be-
Iieve the lie they would deceive the world with, that they came by night,
and ſtole him away. Note, (1.) The diſciples of Chriſt, even in diffi-
cult times, muſt not forſake the aſſembling of therſelves together, Heb.
10. 25. Thoſe sheep of the flock were ſcattered in the ſtorm ; but sheep
are ſociable, and will come together again. It is no new thing for the
aſſemblies of Chriſt's diſtiples to be driven into comers, and forced into
the wilderneſs, Rev. 12. i4. Prov.28. 12. (2.) God’s people have
been often obliged to enter into their chambers, and shut their doors, as
here, for fear of the Jews. Perſecution is allotted them, and retirement |
from perſecution is allowed them ; and then where ſhall we look for
them but in dens and caves of the earth 2 It is a real grief, but no real
reproach to Chriſt’s diſciples, thus to abſcond.
II. What was ſaid and done in this viſit Chriſt made to his diſciples,
and this interview between them. - -
1. When they were aſſembled, Jeſus came among them, in his own
likeneſs, yet, drawing a veil over the brightneſs of his body, now begun
to be glorified, elſe it would have dazzled their eyes, as in his transfigu-
ration. Chriſt came among them, to give them a ſpecimen of the perform-
ance of his promiſe, that, “ where two or three are gathered together
in his name, he will be in the midſt of them.”
2. He came, though the doors were ſhut. This does not at all weaken
the evidence of his having a real human body after his reſurrection ; though
the doors were shut, he knew how to open them without any noiſe, and
come in ſo that they might not hear him, as formerly he had walked on
the water, and yet had a true body. It is a comfort to Chriſt’s diſciples,
when their ſolemn aſſemblies are reduced to privacy, that no doors can
ſhut out Chriſt’s preſence from them. -
We have five things in this appearance of Chriſt : -
(1.) His kind and familiar ſalutation of his diſciples; He ſaid, Peace
be unto you. - This was not a word of courſe, though commonly uſed ſo
at the meeting of friends, but a ſolemn, uncommon benedićtion, conferring
upon them all the bleſſed fruits and effects of his death and reſurrection.
The phraſe was common, but the ſenſe was now peculiar. Peace be
unto you, is as much as, All good be to you, all peace always by all
means. Chriſt had left them his peace for their legacy, ch. 14. 27. By
“ the death of the Teſtator the teſtament was become of force, and he
was now riſen from the dead,” to prove the will, and to be himſelf the
Chriſt with his Diſciples,
| Executor of it ; accordingly, he here makes prompt payment of the
legacy; Peace be unto you. His “ ſpeaking peace, makes peace,
creates the fruit of the lips, peace; peace with God, peace in your own
conſciences, peace with one another; all this peace be with you ; not
peace with the world, but peace in Chriſt. His ſudden appearing in the
midſt of them, when they were full of doubts concerning him, full of
fears concerning themſelves, could not but put them into ſome diſorder
and conſternation, the noiſe of which waves he ſtills with this word,
Peace be unto you.
(2.) His clear and undeniable manifeſtation of himſelf to them, v. 20.
And here obſerve, -
[1..] The method he took to convince them of the truth of his reſur-
rection. They now ſaw him alive, whom multitudes had ſeen dead two
or three days before. Now the only doubt was, whether this that they
ſaw alive, was the ſame individual body that had been ſeen dead; and
none could defire a further proof that it was fo, than the ſcars or marks
of the wounds in the body. Now, .
Fift, The marks of the wounds, and very deep marks, though with-
out any pain or foreneſs,) remained in the body of the Lord Jeſus even
after his reſurrection, that they might be demonſtrations of the truth of
it. Conquerors glory in the marks of their wounds. Chriſt’s wounds
were to ſpeak on earth, that it was he himſelf, and therefore he roſe
with them ; they were to ſpeak in heaven, in the interceffion he muſt
ever live to make, and therefore he aſcended with them, and appeared in
the midſt of “the throne, a Lamb as it had been ſlain, and bleeding
afreſh,” Rev. 5.6. Nay, it ſhould ſeem, he will come again with his
ſcars, that “they may look on him whom they pierced.” -
Secondly, Theſe marks he ſhewed to his diſciples, for their convićtion.
They had not only the ſatisfaction of ſeeing him look with the ſame
countenance, and hearing him ſpeak with the ſame voice they had been
ſo long accuſtomed to, “Sic oculos, ſic ille manus, fic ora, forebat—
Such were his geſtures, ſuch his eyes and hands !” but they had the fur-
ther evidence of thoſe peculiar marks 4 he opened his hands to them,
that they might ſee the marks of the wounds on them; he opened his
breast, as the nurſe hers to the child, to ſhew them the wound there.
Note, The exalted Redeemer will ever ſhew himſelf open-handed and
open-hearted to all his faithful friends and followers. When Chriſt mani-
feſts his love to believers by the comforts of his Spirit, aſſures them, that
“ becauſe he lives, they ſhall live alſo, then he ſhews them his hands and
his ſide.” - *
[2.] The impreſſion it made upon them, and the good it did them,
First, They were convinced that they ſaw the Lord; ſo was their faith
confirmed. At firſt, they thought they ſaw an apparition enly, a phan-
taſm ; but now they knew it was the Lord himſelf. Thus many true be-
lievers, who, while they were weak, feared their comforts were but ima-
ginary, afterward find them, through grace, real and ſubſtantial. They
aſk not, Is it the Lord P but are aſſured, it is he. -
Secondly, Then they were glad ; that which ſtrengthened their faith,
raiſed their joy; believing, they rejoice. The evangeliſt ſeems to write it
with ſomething of tranſport and triumph. “Then then I were the
diſciples glad, when they ſaw the Lord.” If it revived the ſpirit of Ja-
cob, to hear that Joſeph is yet alive ; how would it revive the heart of
thoſe diſciples, to hear that Jeſus is again alive * It is life from the dead
to them. Now that word of Chriſt was fulfilled, (ch, 16. 22.) “I will
ſee you again, and your heart ſhall rejoice. This wiped away all tears
from their eyes.” Note, A fight of Chriſt will gladden the heart of a
diſciple at any time; the more we ſee of Chriſt, the more we ſhall rejoice
in him; and our joy will never be perfect till we come there where we
shall ſee him as he is. - - -
(3.) The honourable and ample commiſſion he gave them to be
agents in the planting of his church, v. 21. Here is,
[1..] The preface to their commiſſion, which was the ſolemn repeti-
tion of the ſalutation before ; Peace be unto you. This was intended,
either, First, To raiſe their attention to the commiſſion he was about to
give them. The former ſalutation was to ſtill the tumult of their fear,
that they might calmly attend to the proofs of his reſurrection ; this was
his
to reduce the tranſport of their joy, that they might ſedately hear what
he had further to ſay to them ; or, Secondly, To encourage them to ac-
cept of the commiſſion he was giving them. Though it would involve
them in a great deal of trouble, yet he deſigned their honour and com-
fort in it, and in the iſſue, it would be peace to them. Gideon received
his commiſſion with this word, Peace be unto thee, Judg. 6. 22, 23.
“ Chriſt is our Peace ; if he be with us, peace is to us.” Chriſt was
now ſending the diſciples to publiſh peace to the world; (Iſa, 52, 7.) and
O4.
***
- The Incredulity of Thomas.
ST, JOHN, XX,
Chriſt here not only confers it upon them for their own ſatisfaction, but
commits it to them as a truſt to be by them tranſmitted to all the ſons of
peace, Luke 10, 5, 6. - -
[2] The commiſſion itſelf, which ſounds very great; “As my Fa.
ther hath ſent me, even ſo ſend I you.”
First, It is eaſy to underſtand how Chriſt ſent them ; he appointed
them to go on with his work upon earth, and to lay out themſelves for
“the ſpreading of his goſpel, and the ſetting up of his kingdom, among
men.” He ſent them authorized with a divine warrant, armed with a di.
vine power ; ſent them as ambaſſadors to treat of peace, and as heralds to
proclaim it ; ſent them as ſervants to bid to the marriage. Hence they
were called apostles—men ſent. - - -
-Secondly, But how Chriſt ſent them as the Father ſent him, is not ſo
eaſily underſtood ; certainly their commiſſions and powers were infinitely |
inferior to his ; but,
but only prophets. As he was ſent to bear witneſs to the truth,” ſo
were they ; not to be mediators of the reconciliation, but only preachers
and publiſhers of it. Was he ſent ; “not to be miniſtered to, but to
miniſter; not to do his own will, but the will of him that ſent him ; not
to deſtroy the law and the prophets, but to fill them up 2’” So were
they. “As the Father ſent him to the loſt ſheep of the houſe of Iſrael,
ſo he ſent them into all the world.” w -
2. He had a power to ſend them, equal to that which the Father had |
to ſend him. Here the force of the compariſon ſeems to lie. By the
ſame authority that the Father ſent me, do I ſend you. This proves the
Godhead of Chriſt; the commiſſions he gave, were of equal authority |
with thoſe which the Father gave, and as valid and effectual to all intents
and purpoſes; equal with thoſe he gave to the Old Teſtament prophets
in viſions. The commiſſions of Peter and John by the plain word of
Chriſt, are as good as thoſe of Iſaiah and Ezekiel, by the Lord ſitting on
his throne ; nay, equal with that which was given to the Mediator him- |
ſelf for his work. He had an inconteſtable authority, and an irreſiſtible
ability, for his work; ſo had they for their’s. Or thus, As the Father
hath ſent me, is, as it were, the recital of his power ; by virtue of the
authority given him as Mediator, he gave authority to them, as his miniſ-
ters, to act for him, and in his name, with “the children of men ; ſo that
they who received them, or reječted them, received or rejećted him, and
him that ſent him,” ch. 13. 20. -
(4.) The qualification of them for the diſcharge of the truſt repoſed
in them by their commiſfion ; (v. 22.) “He breathed on them, and ſaid,
Receive ye the Holy Ghoſt.” Obſerve, - - - -
[1..] The fign he uſed to aſſure them of, and affect them with, the
gift he was now about to beſtow upon them ; he breathed on them ; not
only to ſhew them by this breath of life, that he himſelf was really alive,
but to fignify to them the ſpiritual life and power which they ſhould re-
ceive from him for all the ſervices that lay before them. Probably, he
breathed upon them all together, not upon each ſeverally; and though
Thomas was not with them, yet the Spirit of the Lord knew where to find
him, as he did Eldad and Medad, Nuinb. l I. 26. Chriſt here ſeems to
refer to the creation of man at firſt, by the breathing of the breath of life
into him, (Gen. 2. 7.) and to intimate that he himſelf was the Author
of that work, and that the ſpiritual life and ſtrength of miniſters and chriſ-
tians are derived from, and depend upon him, as much as the natural life
of Adam and his ſeed. As the breath of the Almighty gave life to man,
and began the old world, ſo the breath of the mighty Saviour gave life to
his miniſters, and began a new world, Job 33. 4. Now this intimates to
us, First, That “the Spirit is the Breath of Chriſt, proceeding from the
Son.” The Spirit, in the Old Teſtament, is compared to breath ; (Ezek.
37. 9.) Come, O breath ; but the New Teſtament tells us, it is Chriſt's
Breath, “ The breath of God is put for the power of his wrath,” (Iſa.
11. 4, 30, 33.) but “the breath of Chriſt ſignifies the power of his
grace;” the breathing of threatenings is changed into the breathings of
love by the mediation of Chriſt. Our words are uttered by our breath,
ſo “ the word of Chriſt is ſpirit and life. The word comes from the
Spirit, and the Spirit comes along with the word.” Secondly, That the
Spirit is the Gift of Chriſt. The apoſtles communicated the Holy Ghoſt
by the laying on of hands, thoſe hands being firſt lifted up in prayer, for
they could only beg this bleſfiug, and carry it as meſſengers; but Chriſt
conferred the Holy Ghoſt by breathing, for he is the Author of the gift,
and from him it comes originally. Moſes could not give his Spirit,
God did it ; º II. 17.) but Chriſt did it himſelf.
[2.] The ſolemn grant he made, fignified by this figm, * Receive 3/6
Vol. IV. No. 91. -
the Holy Ghost, in part now, as an Earneſt of what you ſhall further re-
ceive not many days hence.” They now received more of the Holy Ghoſt
than they had yet received. Thus ſpiritual bleſfings are given gradually;
to him that has ſhall be given. Now that Jeſus began to be glorified,
more of the Spirit began to be given ; ſee ch. 7. 39. Let us ſee what is
contained in this grant. -
First, Chriſt hereby gives them aſſurance of the Spirit’s aid in their fu-
ture work; in the execution of the commiſſion now given them; “Iſènd
| you, and you ſhall have the Spirit to go along with you.”
Now the
“ the Spirit of the Lord reſted upon them,” to qualify them for all the
ſervices that lay before them. Whom Chriſt employs he will clothe
with his Spirit, and furniſh with all needful powers.
Secondly, He hereby gives them experience of the Spirit’s influences
in the preſent cafe. He had shewed them his hands and his ſide, to con-
| vince them of the truth of his reſurre&tion ; but the plaineſt evidences
1. Their work was of the ſame kind with his, and they were to go on |
where he left off. They were not “ſent to be prieſts and kings, like him,
will not of themſelves work faith, witneſs the infidelity of the ſoldiers,
who were the only eye, witneſſes of the reſurre&tion. “Therefore re-
ceive ye the Holy Ghost to work faith in you, and to open your under-
ſtandings.” They were now in danger of the Jews ; “Therefore re-
ceive ye the Holy Ghoſt, to work courage in you.” What Chriſt ſaid
| to them, he ſays to all true believers, Receive ye the Holy Ghost, Eph.
1. 13. What Chriſt gives we muſt receive, muſt ſubmit ourſelves and
| our whole ſouls to the quickening, ſančtifying, influences of the bleſſed
Spirit ; receive his motions, and comply with them ; receive his powers,
and make uſe of them : and they who thus obey this word as a precept,
ſhall have the benefit of it as a promiſe; they ſhall receive the Holy
Ghoſt as the Guide of their way, and the Earneſt of their inheritance.
(5.) One particular “branch of the power given them by their com-
| miſſion,” particularized, (v. 23.) “Whosesoever sins ye remit, in the due
execution of the powers ye are intruſted with, they are remitted to them,
and they may take the comfort of it. And whosesoever sins ye retain, pro-
nounce unpardoned, and the guilt of them bound on, they are retained,
and the finner may be ſure of it, te his ſorrow.” Now this follows upon
their receiving the Holy Ghoſt; for if they had not an extraordinary ſpirit
of diſcerning, they had not been fit to be intruſted with ſuch an autho-
rity; for, in the ſtrićteſt ſenſe, this is a ſpecial commiſſion to the apoſtles
themſelves, and the firſt preachers of the goſpel, who could diſtinguiſh
who were in the “gall of bitterneſs and bond of iniquity,” and who were
not. By virtue of this power, Peter ſtruck Ananias and Sapphira dead,
and Paul ſtruck Elymas blind. Yet it muſt be underſtood as a general
ckaracter to the church and her miniſters, not ſecuring an infallibility of
judgment to any man, or company of men, in the world, but encouraging
the faithful ſtewards of the myſteries of God to ſtand to the goſpel they
were ſent to preach, for that God himſelf will ſtand to it. The apoſtles,
in preaching remiſſion, muſt begin at Jeruſalem, though ſhe had lately
brought upon herſelf the guilt of Chriſt’s blood; “Yet you may declare
their fins remitted upon goſpel-terms.” And Peter did ſo, Aéts 2, 38.
—3. 19. Chriſt, being riſen for our Juſtification, ſends his goſpel-heralds
to proclaim the jubilee begun, the act of indemnity now paſſed ; and b
this rule men ſhall be judged, ch. 12.48. Rom. 2. 16. Jam. 2. 12.
God will never alter this rule of judgment, not vary from it; thoſe whom
the goſpel acquits, ſhall be acquitted, and thoſe whom that condemns,
ſhall be condemned ; which puts immenſe honour upon the miniſtry, and
ſhould put immenſe courage into miniſters. -
Two ways the apoſtles and miniſters of Chriſt remit and retain fin, and
both as having authority. . [1..] By ſound doctrine. They are commiſ-
fioned to tell the world, that ſalvation is to be had upon goſpel-terms,
and no other, and they ſhall find God will ſay Amen to it; ſo ſhall their
doom be. [2.] By a strict discipline, applying the general rule of the
goſpel to particular perſons. “Whom you admit into communion with
you, according to the rules of the goſpel, God will admit into commu-
nion with himſelf ; and whom you caſt out of communion, as impenitent
and obſtinate in ſcandalous and infectious fins, ſhall be bound over to
the righteous judgment of God.” - *
III. The incredulity of Thomas, when the report of this was made to
him, which introduced Chriſt’s ſecond appearance.
1. Here is Thomas’ abſence from this meeting, v. 24. He is ſaid to
be one of the twelve, one of the college of the apoſtles, who, though now
eleven, had been twelve, and were to be fo again. They were but eleven,
and one of them was miſſing ; Chriſt’s diſciples will never be all together
till the general aſſembly at the great day. Perhaps it was Thomas’ un-
happineſs, that he was abſent ; either he was not well, or had not notice;
or perhaps it was his fin and folly; either he was diverted by buſineſs
or company, which he preferred * this opportunity, or he durſt not
8
**
* ...--
come for fear of the Jews; and he called that his prudence and caution
which was his towardice. However, by his abſence he miſſed the ſatiſ-
faćtion of ſeeing his Maſter riſen, and of ſharing with the diſciples in their
joy upon that occaſion. Note, Thoſe know not what they loſe, who
careleſsly abſent themſelves from the ſtated ſolemn aſſemblies of chriſtians.
2. The account which the other diſciples gave him of the viſit their
Maſter had made them, v, 25. The next time they ſaw him, they ſaid
wnto him, with joy enough, We have ſeen the Lord ; and, no doubt, they
related to him all that had paſſed, particularly the ſatisfaction he had
given them, by “ſhewing them his hands and his fide.” It ſeems,
though Thomas was them from them, he was not long from them ; ab-
ſentérs for time muſt not be condemned as a
is not Judas. --
Obſerve with what exultation and triumph they ſpeak it; “ We have
Jeen the Lord, the moſt comfortable fight we ever ſaw.” This they ſaid
to Thomas, (1.) To upbraid him with his abſence; “ IWe have ſeen the
Lord, but thou haſt not.” Or rather, (2.) To inform him ; “ IWe have
Jeen the Lord, and we wiſh thou hadſt been here, to ſee him too, for thou
wouldeſt have ſeen enough to ſatisfy thee.” Note, The diſciples of
Chriſt ſhould endeavour to “build up one another on their moſt holy
faith,” both by repeating what they have heard, to thoſe that were ab-
ſent, that they may hear it at ſecond hand; as alſo by communicating
what they have experienced. They that by faith have ſeen the Lord,
and taſted that he is gracious, ſhould tell others what God has done for
their ſouls ; only let boaſting be excluded.
3. The objećtions Thomas raiſed againſt the evidence, to juſtify him- i.
ſelf in his leathneſs to admit it. “Tell me not that you have ſeen the
Lord alive, you are too credulous, ſomebody has made fools of you ; for |
my part, except I shall not only ſee in his hand the print of the nails, but
put my finger into it, and thrust my hand into the wound in his side, I am
reſolved I will not believe.” Some, by comparing this with what he ſaid,
(ch. 1.1. 16.-14. 5.) conjećture him to have been a man of a rough,
moroſe temper, apt to ſpeak peeviſhly ; for all good people are not alike
º in their temper; however, there was certainly much amiſs in this
€ re.
(1.) He had either not heeded, or not duly regarded, what Chriſt
had ſo often ſaid, and that too according to the Old Teſtament, that he
would riſe again the third day; ſo that he ought to have ſaid, He is riſen,
though he had not ſeen-him, nor ſpoken with any that had.
(2.) He did not pay a juſt deference to the teſtimony of his fellow-
diſciples, who were men of wiſdom and integrity, and ought to be cre-
dited. He knew them to be honeſt men; they all ten of them concurred
in the teſtimony with great aſſurance; and yet he cannot perſuade him-
ſelf to ſay that their record is true. Chriſt had choſen them to be his
witneſſes of this very thing to all nations; and yet Thomas, one of
their own fraternity, will not allow them to be competent witneſſes, nor
truſt them further than he can ſee them. It was not, however, their
veracity that he queſtioned, but their prudence; he feared they were
too credulous.
(3.) He tempted Chriſt, and limited the Holy One of Iſrael, when he
would be convinced by his own method, or not at all, He could not be
ſure that the print of the nails, which the apoſtles told him they had ſeen,
would admit the putling of his finger into them, or the wound in his fide
the thruſting in of his hand; nor was it fit to deal fo roughly with a living-
body; yet Thomas ties up his faith to this evidence ; either he will be
humoured, and have his fancy gratified, or he will not believe ; ſee Mat.
16. 1.-27. 42. - - - -
(4.) The open avowing of this in the preſence of the diſciples, was an
offence and diſcouragement to them. It was not only a fin, but a ſcan-
dal. As one coward makes many, ſo does one unbeliever, one ſceptic,
“making his brethren's heart to faint like his heart,” Deut. 20.8. Had
he only thought this evil, and then laid his hand upon his mouth, to ſup-
preſs it, his error had remained with himſelf; but his proclaiming of his
infidelity, and that ſo peremptorily, might be of ill conſequence to the
reſt, who were as yet but weak and wavering.
26. And after eight days, again his diſciples were within,
and Thomas with them : then came Jeſus, the doors being
ſhut, and ſtood in the midſt, and ſaid, Peace be unto you.
27. Then faith he to Thomas, Reach hither thy finger, and
behold my hands; and reach hither thy hand, and thruſt
it into my fide: and be not faithleſs, but believing. 28.
poſtates for ever ; Thomas ||
The Incredulity of Thomas.
my God. 29. Jeſus faith unto him, Thomas, becauſe thou
haft ſeen me, thou haſt believed: bleſſed are they that have
| not ſeen, and yet have believed. 30. And many other
ſigns truly did Jeſus in the preſence of his diſciples, which
are not written in this book : 31. But theſe are written,
that ye might believe that Jeſus is the Chriſt, the Son
of God; and that, believing, ye might have life through
his name. . -
We have here an account of another appearance of Chriſt to his diſci-
ples, after his reſurrečtion, when Thomas was now with them. Aſ-d
concerning this we may obſerve, - -
I. When it was that Chriſt repeated his viſit to his diſciples, after
eight days; that day ſeven-night after he roſe, which muſt therefore be,
as that was, the firſt day of the week. -
1. He deferred his next appearance for ſome time, to ſhew his diſciples
that he was not riſen to ſuch a life as he had formerly lived, to converſe
conſtantly with them, but was as one that belonged to another world, and
viſited this only as angels do, now and then when there was occaſion.
Where Chriſt was during theſe eight days, and the reſt of the time of
his abode on earth, is folly to inquire, and preſumption to determine.
Wherever he was, no doubt angels ministered unto him. In the beginning
of his miniſtry he had been forty days unſeen, tempted by the evil ſpirit,
Matth. 4. 1, 2. And now in the beginning of his glory, he was forty
days, for the moſt part unſeen, attended by good ſpirits.
2. He deferred it ſo long as ſeven days. And why ſo : *
(1.) That he might put a rebuke upon Thomas for his incredulity;
he had negle&ted the former meeting of the diſciples ; and to teach him
to prize thoſe ſeaſons of grace better for the future; he cannot have ſuch
another opportunity of ſeveral days. He that ſlips one tide, muſt ſtay a
good while for another. A very melancholy week, we have reaſon to.
think, Thomas had of it, drooping, and in ſuſpenſe, while the other diſ-
ciples were full of joy; and it was owing to himſelf and his own folly.
ples. They had gained a great point when they were ſatisfied that they
had ſeen the Lord; then were the diſciples glad; but he would try whether
they could keep the ground they had got, when they ſaw no more of him
for ſome days. And thus he would gradually wean them from his bodily
preſence, which they had doted and depended too much upon. . .
(3.) That he might put an honour upon the first day of the week, and
give a plain intimation of his will, that it ſhould be obſerved in his church
as the chriſtian ſabbath, the weekly day of holy rest and holy convocations.
That one day in ſeven ſhould be religiouſly obſerved, was an appointment
from the beginning, as old as innocency ; and that in the kingdom of
the Meſſiah the first day of the week ſhould be that ſolemn day, this was
indication enough, that Chriſt on that day once and again met his diſci-
ples in a religious aſſembly ; and it is highly probable that in his former
appearance to them he appointed them that day ſeven-night to be toge-
ther again, and promiſed to meet them ; and alſo, that he appeared to
them every firſt day of the week, befide other times, during the forty
days. The religious obſervance of that day has been from thence tranſ-
mitted down to us through every age of the church. This therefore is
the day which the Lord has made. - - -
II. Where, and how, Chriſt made them this viſit ; it was at Jeruſalem,
for the doors were shut now, as before, for fear of the Jews. There they
ſtayed, to keep the feaſt of unleavened bread ſeven days, which expired
the day before this ; yet they would not ſet out on their journey to Ga-
lilee on the first day of the week, becauſe it was the chriſtian ſabbath, but
ſtayed till the day after.
Now obſerve, -
1. That Thomas was with them ; though he had withdrawn himſelf
once, yet not a ſecond time. When we have have loſt one opportunity,
we ſhould give the more earneſt heed to lay hold on the next, that we
may recover our loſſes. It is a good fign if ſuch a loſs whet our deſires,
and a bad ſign if it cool them. The diſciples admitted him among them,
and it did not inſiſt upon his believing the reſurre&tion of Chriſt, as they
did, becauſe as yet it was but darkly revealed ; they did not receive him
to doubtful diſputation, but bid him welcome to come and ſee. But ob-
ſerve, Chriſt did not appear to Thomas, for his ſatisfaction, till he found
him in ſociety with the reſt of his diſciples, becauſe he would countenance
the meetings of chriſtians and miniſters, for there will he be in the midst
And Thomas anſwered and ſaid unto him, My Lord and
! of them. And befides, he would have all the diſciples witneſſes of the
(2.) That he might try the faith and patience of the reſt of the diſci-
ŠT. JOHN, XX.
The Incredulity of Thomas.
rebuke he gave to Thomas, and
him. - - . *. -
2. That Chriſt came in among them, and stood in the midst, and they
all knew him, for he ſhewed himſelf now, juſt as he had ſhewed himſelf
before, (v. 19.) ſtill the ſame, and no changeling. See the condeſcenſion
of our Lord Jeſus! The gates of heaven were ready to be opened to him,
and there he might have been in the midst of the adorations of a world of
angels; yet, for the benefit of his church, he lingered on earth, and
viſited the little private meeting of his poor diſciples, and is in the midst
of them. - -
3. He ſaluted them all in a friendly manner, as he had dome before ;
he ſaid, Peace be unto you. This was no vain repetition, but ſignificant
of the abundant and aſſured peace which Chriſt gives, and of the conti-
nuance of his bleſſings upon his people, for they ſail not, but are new
every morning, new every meeting.
III. What paſſed between Chriſt and Thomas at this meeting ; and
yet withal of the tender care he had of
that only is recorded, though we may ſuppoſe he ſaid a deal to the reſt |
of them. Here is,
1. Chriſt's gracious condescension to Thomas, v. 27. He fingled him
out from the reſt, and applied himſelf particularly to him : “ Reach hi-
ther thy finger, and firce thou wilt have it ſo, behold my hands, and ſatisfy
thy curioſity to the utmoſt about the print of the nails; reach hither thy
hand, and if nothing leſs will convince thee, thrust it into my ſide.” Here
we have, - -
(1.) An implicit rebuke of Thomas' incredulity, in the plain refer-
ence which is here had to what Thomas had ſaid, anſwering it word for
word, for he had heard it, though unſeen ; and one would think that his
telling him of it ſhould put him to the bluſh. Note, There is not an un-
believing word in our tongues, no nor thought in our minds, at any time,
but it is known to the Lord Jeſus, Pſ. 78. 21. ---
(2.) An expreſs condeſcenſion to his weakneſs, which appears in two
things. [1..] That he ſuffers his wiſdom to be preſcribed to. Great
ſpirits will not be dićtated to by their inferiors, eſpecially in their acts of
grace; yet Chriſt is pleaſed here to accommodate himſelf even to Thomas’
fancy in a needleſs thing, rather than break with him, and leave him in
his unbelief. He will not break the bruised reed, but “as a good ſhep-
herd, gathers that which was driven away,” Ezek. 34. 16. We ought
thus to bear the infirmities of the weak, Rom. 15. 1, 2. [2.] He ſuf-
fers his wounds to be raked into ; allows Thomas even to thrust his hand
into his ſide, if then at laſt he would believe. Thus, for the confirmation
of our faith, he hath inſtituted an ordinance on purpoſe to keep his death
in remembrance, though it was an ignominious, ſhameful death, and, one
would think, ſhould rather have been forgotten, and no more ſaid of it;
yet becauſe it was ſuch an evidence of his love, as would be an encourage-
ment to our faith, he appoints the memorial of it to be celebrated. And
in that ordinance wherein we shºw the Lord’s death, we are called, as it
were, to put our finger into the print of the nails. Reach hither thy hand
to him, who reacheth forth his helping, inviting, giving hand to thee.
It is an affecting word with which Chriſt cloſes up what he had to ſay
to Thomas, Be not faithleſs, but believing ; pº yiva &is 3–do not thou
become an unbeliever; as if he ſhould have been ſealed up under unbelief,
had he not yielded now. This warning is given to us all, Be not faithlºſs ;
for, if we are faithleſs, we are Chriſtleſs and graceleſs, hopeleſs and
joyleſs; let us therefore ſay, “Lord, I believe, help thou mine un-
belief.” • , -
2. Thomas’ believing conſent to Jeſus Chriſt. He is now aſhamed
of his incredulity, and cries out, My Lord and my God, v. 28. We are
not told whether he did put his finger into the print of the nails ; it
ſhould ſeem, he did not, for Chriſt ſays, (v. 29.) Thou hast ſeen, and be-
lieved; ſeeing ſufficed. And now faith comes off a conqueror, after a
ſtruggle with unbelief. - &
(i.) Thomas is now fully ſatisfied of the truth of Chriſt's reſurrec-
tion ; that the ſame Jeſus that was crucified, is now alive, and this is he,
His ſlowneſ and backwardneſs to believe, may help to ſtrengthen our
faith; for hereby it appears that the witneſſes of Chriſt’s reſurre&tion,
who atteſted it to the world, and pawned their lives upon it, were not
eaſy, credulous men, but cautious enough, who ſuſpended their belief of
it till they ſaw the utmoſt evidence of it they could deſire. Thus out of
the eater came forth meat. - -
2.) He therefore believed him to be Lord and God, and we are to
believe him ſo. [1..] We muſt believe his Deity—that he is God ; not
a man made God, but God made man, as this evangeliſt had laid down
his theſis at firſt, ch. 1. l.
has the wiſdom, power, ſovereignty, and unchangeableneſs, of God ;
The Author and Head of our holy religion :
which was neceſſary, becauſe he was to be not only the Founder of it,
but the Foundation of it for its conſtant ſupport, and the fountain of life
for its ſupply. [2.] His mediation—that he is Lord, the one Lord,
I Cor. 8; 6. 1 Tim; 2. 5. He is ſufficiently authorized, as Plenipo.
tentiary, to ſettle the great concerns that lie between God and man; to
take up the controverſy which would inevitably have been our ruin, and
to eſtabliſh the correſpondence that was neceſſary to our happineſs; ſee
A&ts 2. 36. Rom. 14. 9. - -
(3.) He conſented to him as his Lord and his God. In faith there
muſt be the conſent of the will to goſpel-terms, as well as the aſſent of the
underſtanding to goſpel-truths. We muſt accept of Chriſt to be that to
us, which the Father hath appointed him. My Lord lefers to Adonai–
my Foundation and Stay; My God, to Elohim—my Prince and Judge.
God having conſtituted him the Umpire and Referee, we muſt approve
the choice, and entirely refer ourſelves to him. This is the vital ačt of
faith, He is mine, Cant. 2. 16. . .
(4.) He made an open profeſſion of this, before thoſe that had been
the witneſſes of his unbelieving doubts." He ſays it to Chriſt, and, to
complete the ſenſe, we muſt read it, Thou art my Lord and my God;
or, ſpeaking to his brethren, This is my Lord and my God. Do we ac-
cept of Chriſt as our Lord God? We muſt go to him, and tell him ſo, as
David, (Pſ. 16. 2.) deliver the ſurrender to him as our aci and deed,
tell others ſo, as thoſe that triumph in our relation to Chriſt; This is my
Beloved. Thomas ſpeaks with an ardency of affection, as one that took
hold of Chriſt with all his might, My Lord and my God. . . . . .
3. The judgment of Chriſt upon the whole ; (v. 29.), “ Thomas, be-
cauſe thou hast ſeen me, thou hast believed, and it is well thou art brought
to it at laſt upon any terms ; “but bleſſed are they that have not ſeen,
and yet have believed.” Here, - -
(3.) Chriſt owns Thomas a believer. Sound and fineere believers,
though they be ſlow and weak, ſhall be graciouſly accepted of the
Lord Jeſus. They who have long ſlood it out, if at i., yield,
ſhall find him ready to forgive. No ſooner did Thomas conſent to Chriſt,
than Chriſt gives him the comfort of it, and lets him know that he be-,
lieves. - -
(2.) He upbraids him with his former incredulity. He might well
be aſhamed to think, [1..] That he had been ſo backwafd to believe,
and came ſo ſlowly to his own comforts. They that in fincerity have
cloſed with Chriſt, ſee a great deal of reaſon to lament that they did not
do it ſooner. [2.] That it was not without much ado that he was
brought to believe at last : “If thou hadſt not ſeen me alive, thou
wouldeſt not, have believed ;” but if no evidence muſt be admitted but
that of our own ſenſes, and we muſt believe nothing but what we our-
ſelves are eye-witneſſes of, farewell all commerce and converſation. If
this muſt be the only method of proof, how muſt the world be converted
to the faith of Chriſt He is therefore juſtly blamed for laying ſo much
ſtreſs upon this. . - - - -
(3.) He commends the faith of thoſe who believe upon eaſier terms.
Thomas as a believer, was truly bleſſed; but rather blºſſed are they that
have not ſeen. . . It is not meant of not ſeeing the objects of faith, (for
Chriſt’s miracles, and eſpecially his reſurre&tion ; bleſſed are they that
ſee not theſe, and yet believe in Chriſt. This may look, either backward,
upon the Old Teſtament faints, who had not ſeen the things which they
ſaw, and yet believed the promiſe made unto the fathers, and lived by
that faith ; or forward, upon them who ſhould afterward believe ; the
Gentiles, who had never ſeen Chriſt in the fleſh, as the Jews had. This
faith is more laudable and praiſe-worthy than their’s who ſaw and be-
lieved ; for, [1..] It evidences a better temper of mind in thoſe that do
believe. Not to ſee, and yet to believe, argues greater induſtry in ſearch-
ing after truth, and greater ingenuity of mind in embracing it. He that .
believes upon that fight, has his refiſtance conquered by a ſort of violence ;
but he that believes without that, like the Bereans, is more noble. [2.]
It is a greater inflance of the power of divine grace. The leſs ſenſible
the evidence is, the more does the work of faith appear to be the Lord’s
doing, Peter is bleſſed in his faith, becauſe fleſh and blood have not re-
vealed it to him. Matth. 16. 17. Fleſh and blood contribute more to
their faith that ſee and believe, than to their’s who ſee not, and yet be-
lieve. Dr. Lightfoot quotes a ſaying of one of the Rabbins, “That
one proſelyte is more acceptable to God than all the thouſands of Iſrael
that ſtood before mount Sinai; for they ſaw and received the law, but a
proſelyte ſees not, and yet receives it.”
IV. The remark which the evangeliſt makes upon his narrative, like
|an hiſtorian drawing towards a concluſion, v. 30, 31. And here, A.
thoſe are inviſible, Heb. 1 l. l. 2 Cor. 4. 18.) but the motives of faith— . .
1. He aſſures us that many other things occurred, which were all
worthy to be recorded, but are not written in the book ; many ſigns. Some
refer this to all the figns that Jeſus did during his whole life, all the won-
drous words he ſpake, and all the wondrous works he did.
were in the preſence of the diſciples only, which are here ſpoken of, A&ts
10.41. Tivers of his appearances are not recorded, as appears, 1 Cor.
15. 5, 7. See Aćts 1, 3. Now,
(1.) We may here improve this general atteſtation, that there were
other ſigns, many other, for the confirmation of our faith ; and, being
added to the particular narratives, they very much ſtrengthen the evi-
dence. They that recorded the reſurre&tion of Chriſt, were not put to
fiſh for evidence, to take up ſuch ſhort and ſcanty proofs as they could
find, and make out the reſt with conjećture; no, they had evidence
enough and to ſpare, and more witneſſes to produce than they had occa-
fion for. The diſciples, in whoſe preſence theſe other ſigns were done, ||
were to be preachers of Chriſt’s reſurreótion to others, and therefore it
was requiſite they ſhould have proofs of it ex abundanti—in abundance,
that they might have a strong conſolation, who ventured life and all
lipOn 11t.
º We need not aſk why they were not all written, or why not
more than theſe, or other than theſe ; for it is enough for us, that ſo it
ſeemed good to the Holy Spirit, by whoſe inſpiration this was given.
Had this hiſtory been a mere human conſpoſition, it had been ſwelled
with a multitude of depoſitions and affidavits, to prove the conteſted truth
of Chriſt’s reſurre&tion, and long arguments drawn up for the demon-
ſtration of it; but, being a divine hiſtory, the penman write with a no-
ble ſecurity, relating what amounted to a competent proof, ſufficient to
convince thoſe that were willing to be taught, and to condemn thoſe that
were obſtinate in their unbelief; and if this ſatisfy not, more would not.
Men produce all they have to ſay, that they may gain credit, but God
does not, for he can give faith. Had this hiſtory been written for the
entertainment of the curious, it would have been more copious, for every
circumſtance would have brightened and embelliſhed the ſtory; but it
was written, to bring men to believe, and enough is ſaid to anſwer that
intention, whether men will hear or whether they will forbear.
2. He inſtructs us in the deſign of recording what we do find here;
(v. 31.) “Theſe accounts are given in this and the following chapter,
that ye might believe upon theſe evidences; that ye might believe that
Jeſus is the Chriſt, the Son of God, declared with power to be ſo by his
reſurre&tion.”
(1.) Here is the deſign of thoſe that wrote the goſpel. Some write
books for their diverſion, and publiſh them for their profit or applauſe,
others to oblige the Athenian humour, others to inſtrućt the world in
arts and ſciences for their ſecular advantage; but the evangeliſts wrote
without any view of temporal benefit to themſelves or others, but to
bring men to Chriſt and heaven, and, in order to that, to perſuade men
to believe ; and for this they took the moſt fitting methods, they brought
, to the world a divine revelation, ſupported with its due evidences.
(2.) The duty of thoſe that read and hear the goſpel. It is their
duty to believe, to embrace, the doćtrine of Chriſt, and that record given
concerning him, 1 John 5. 11.
[1..] We are here told what the great goſpel-truth is, which we are
to believe—that Jeſus is that Christ, that Son of God, First, That he is
the Christ ; the Perſon who, under the title of the Meſſiah, was promiſed
to, and expected by, the Old Teſtament ſaints; and who, according to
the fignification of the name, is anointed of God to be a Prince and a
Saviour. Secondly, That he is the Son of God; not only as Mediator,
(for then he had not been greater than Moſes, who was a prophet, in-
terceſſor, and lawgiver,) but antecedent to his being the Mediator; for
if he had not been a divine Perſon, endued with the power of God, and
entitled to the glory of God, he had not been qualified for the under-
taking; not fit either to do the Redeemer’s work, or to wear the Re-
deemer’s crown.
[2.] What the great goſpel-bleſſedneſs is, which we are to hope for
—“That believing we ſhall have life through his name.” This is,
First, To direét our faith; it muſt have an eye to the life, the crown of
life, the tree of life ſet before us. Life through Christ's name, the life
propoſed in the covenant which is made with us in Chriſt, is what we
muſt propoſe to ourſelves as the fulneſs of our joy, and the abundant re-
compenſe of all our ſervices and ſufferings. Secondly, To encourage our
faith, and invite us to believe. Upon the proſpect of ſome great advan-
tage, men will venture far ; and greater advantage there cannot be than
that which is offered by the words of this life, as the goſpel is called,
But it ſeems |
rather to be confined to the figns he did after his reſurre&tion, for theſe |
St. JoHN, xxi.
- Chriſt with his Diſciples.
Aćis 5. 20. It includes both ſpiritual life, in conformity to God and
communion with him, and eternal life, in the vificn and fruition of him.
Both are through Christ’s name, by his merit and power, and both inde-
feaſibly ſure to all true believers. -
CHAP, XXI.
The evangelist ſeemed to have concluded his history with theJoregoing chap-
ter; but, (as St. Paul ſometimes in his epistles,) new matter occurring,
he begins again. He had ſaid, that there were many other ſigns which
Jeſus did for the proof of his reſurrection. And in this chapter he men-
tions one ºf thoſe many, which was Christ’s appearance to ſome of his
diſciples at the ſea of Tiberias, in which we have an account, I. How he
diſtovered himſelf to them as they were fishing, filled their net, and ther:
very familiarly came and dined with them upon what they had caught,
v. 1... 14. II. What diſcourſe he had with Peter after dinner, 1. Čon-
cerning himſelf, v. 15.19. 2. Concerning John, v. 20.23. FII.
The ſolemn concluſion of this goſpel, v.24, 25. It is strange that any
should ſippoſe that this chapter was added lyſome other hand, when it is
expreſsly ſaid, (v. 24.) that the diſciple whom Jeſus loved, is he which
teſtifieth of theſe things.
1. Aºi theſe things Jeſus ſhewed himſelf again to
the diſciples at the ſea of Tiberias; and on this wiſe
ſhewed he himſelf. , 2. There were together Simon Peter,
and Thomas called Didymus, and Nathanael of Cana in
Galilee, and the ſons of Zebedee, and two other of his
diſciples. 3. Simon Peter faith unto them, I go a fiſhing.
They ſay unto him, we alſo go with thee. They went
forth, and entered into a ſhip immediately; and that night
they caught nothing. 4. But when the morning was now
come, Jeſus ſtood on the ſhore: but the diſciples knew
not that it was Jeſus. 5. Then Jeſus faith unto them,
Children have ye any meat: They anſwered him, No. 6.
And he ſaid unto them, Caſt the net on the right fide of .
the ſhip, and ye ſhall find. They caſt therefore, and now
they were not able to draw it for the multitude of fiſhes,
7. Therefore that diſciple whom Jeſus loved faith unto
Peter, It is the Lord. Now when Simon Peter heard that
it was the Lord, he girt his fiſher's coat unto him, (for he
was naked,) and did caſt himſelf into the ſea. 8. And the
other diſciples came in a little ſhip, (for they were not far
from land, but as it were two hundred cubits,) dragging
the net with fiſhes. 9. As ſoon then as they were come to
land, ...} ſaw a fire of coals there, and fiſh laid thereon,
and bread. 10. Jeſus ſaith unto them, Bring of the fiſh
which ye have now caught. 11. Simon Peter went up,
and drew the net to land full of great fiſhes, a hundred and
fifty and three: and for all there were ſo many, yet was
not the net broken. 12. Jeſus ſaith unto them, Come
and dine. And none of the diſciples durſt aſk him, Who
art thou? knowing that it was the Lord. 13. Jeſus then
cometh, and taketh bread, and giveth them, and fiſh like-
wife. 14. This is now the third time that Jeſus ſhewed
himſelf to his diſciples, after that he was riſen from the
dead. \
sº
We have here an account of Chriſt’s appearance to his isiº at the
ſea of Tiberias. Now,
1. Let us compare this appearance with thoſe that went before. In
thoſe Chriſt ſhewed himſelf to his diſciples when they were mét in a ſo-
lemn aſſembly, (it ſhould ſeem, for religious worſhip,) upon a Lord's
day, and when they were all together, perhaps expecting his appearing ;
but in this he ſhewed himſelf to ſome of them occaſionally, upon a week-
day, when they were fiſhing, and little thought of it. Chriſt has many
ways of making himſelf known to his people ; uſually in his ordinances,
ST. JOHN, XXI.
Chriſt with his Diſciples.
but ſometimes by his Spirit he viſits them when they are employed in
common buſineſs, as the shepherds who were keeping their flock by night,
(Luke 2. 8.) even here alſo, Gen. 16. 13. – .
2. Let us compare it with that which followed at the mountain in Gali-
lee, where Chriſt had appointed them to met him, Matth. 28. 16. Thi-
therward they moved as ſoon as the days of unleavened bread were over,
and diſpoſed of themſelves as they thought fit, till the time fixed for
this interview, or general rendezvous. Now this appearance was while
they were waiting for that, that they might not be weary of waiting.
Chriſt is often better than his word, but never worſe; often prevents
and outdoes the believing expectations of his people, but never diſappoints |
them. -
As to the particulars of the ſtory, we may obſerve,
I. Who they were, to whom Chriſt now ſhewed himſelf; (v. 2.) not
to all the twelve, but to ſeven of them only. Nathanael is mentioned as
one of them, whom we have not met with fince, ch. 1. But ſome think
he was the ſame with Bartholomew, one of the twelve. The two not
named, are ſuppoſed to be Philip of Bethſaida, and Andrew of Caper-
naum. Obſerve here, -
1. It is good for the diſciples of Chriſt to be much together; not only
in ſolemn religious aſſemblies, but in common converſation, and about
common buſineſs. Good chriſtians ſhould by this means both teſtify and
increaſe their affection to, and delight in, each other, and edify one an-
other both by diſcourſe and example. - -
2. Chriſt choſe to manifeſt himſelf to them when they were together:
not only to countenance chriſtian ſociety, but that they might be joint
witneſſes of the ſame matter of fačt, and ſo might corroborate one an-
other’s teſtimony. Here were ſeven together to atteſt this ; on which
occaſion ſome obſerve, that the Roman law required ſeven witneſſes to a
teſtament. :
3. Thomas was one of them, and is named next to Peter, as if he
now kept cloſer to the meetings of the apoſtles than ever. It is well,
if loſſes by our negle&ts make us more careful afterward not to ſlip op-
portunities. -
II. How they were employed, v. 3. Obſerve,
1. Their agreement to go a fishing. They knew not well what to do
with themſelves. For my part, ſays Peter, I will go a fishing ; We will
go with thee then, ſay they, for we will keep together. Though commonly
*wo of a trade cannot agree, yet they could. Some think they did amiſs
in returning to their boats and nets which they had left ; but then Chriſt
would not have countenanced them in it with a viſit. It was rather com-
mendable in them ; for they did it, (1.) To redeem time, and not be idle.
They were not yet appointed to preach the reſurre&tion of Chriſt. Their
commiſſion was in the drawing, but not perfeóted. The hour for enter-
ing upon aétion was not come. It is probable that their Maſter had di-
rečted them to ſay nothing of his reſurrection till after his aſcenſion, may,
not till after the pouring out of the Spirit, and then they were to begin
at Jeruſalem. Now, in the mean time, rather than do nothing, they
would go a fishing ; not for recreation, but for bufineſs. r
It is an inſtance of their humility; though they were advanced to be
fent of Chriſt, as he was of the Father, yet they did not take ſtate upon
them, but remembered the rock out of which they were hewn. It is an
inſtance likewiſe of their induſtry, and ſpeaks them good huſbands of
their time. While they were waiting, they would not be idling. Thoſe
who would give an account of their time with joy, ſhould contrive to fill
up the vacancies of it, to gather up the fragments of it. (2.) That they
might help to maintain, themſelves, and not be burthenſome to any.
While their Maſter was with them, thoſe who miniſtered to him were kind
to them ; but now that the Bridegroom was taken from them they muſt
Jast in thoſe days, and therefore their own hands, as Paul’s, muſt mini-
ster to their neceſſities ; and for that reaſon Chriſt aſked them, Have ye
any meat 2 This teaches us with quietneſs to work, and eat our own bread.
2. Their diſappointment in their fishing. That night they caught no-
-thing, though, it is probable, they toiled all night, as Luke 5. 5. See
the vanity of this world ; the hand of the diligent often returns empty.
Even good men may come ſhort of defired ſucceſs in their honeſt undertak-
ings. We may be in the way of our duty, and yet not proſper. Providence
ſo ordered it, that all that night they ſhould catch nothing, that the mi-
raculous draught of fiſhes in the morning might be the more wonderful
and the more acceptable. m
grievous, God has often deſigns that are very gracious. Man has indeed a
dominion over the fish of the ſea, but they are not always at his beck; God
only knows the paths of the ſea, and commands that which pºſſeth through
them.
Vol. IV. No. 91.
In thoſe diſappointments which to us are very |
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t
ſ
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the twinkling of an eye.”
|| that they have not lost him.
III, After what manner Chriſt made himſelf known to them. It is
ſaid, (v. 1.). He shewed himſelf. His body, though a true and real
body, was raiſed, as our’s will be, a ſpiritual body, and ſo was viſible only
when he himſelf was pleaſed to make it ſo ; or, rather, came and re-
moved ſo quickly, that it was “here or there in an inſtant, in a moment, in
Four things are obſervable in the appearance of Chriſt to them.
1. He ſhewed himſelf to them ſeaſonably; (v. 4.) When the morning
was now come, after a fruitleſs night’s toil, Jeſus ſtood on the shore. Chriſt’s
time of making himſelf known to his people, is, when they are moſt at a
loſs. When they think they have lost themſelves, he will let them know
Weeping may endure for a night , but joy
comes, if Chriſt comes, in the morning. Chriſt appeared to them, not
walking upon the water, becauſe, being riſen from the dead, he was not to be
with them as he had been but standing upon the shore, becauſe now they
were to make toward him. Some of the ancients put this ſignificancy
upon it, that Chriſt, having finiſhed his work, was got through a ſtormy
ſea, a ſea of blood, to a ſafe and quiet ſhore, where he ſtood in triumph;
but the diſciples, having their work before them, were yet at ſea, in
toil and peril. It is a comfort to us, when our paſſage is rough and ſtormy,
that our Maſter is at ſhore, and we are haſtening to him. -
2. He ſhewed himſelf to them gradually. The diſciples, though
they had been intimately acquainted with him, knew not all at once,
that it was Jeſus. Little expecting to ſee him there, and not looking
intently upon him, they took him for ſome common perſon waiting the
arrival of their boat to buy their fiſh. Note, Chriſt is often nearer us
than we think he is, and ſo we ſhall find afterward, to our comfort.
3. He ſhewed himſelf to them by an instance of his pity, v. 5. He
called to them, Children, roºi...—“ Lads, have ye any meat P Have
ye caught any fiſh ** Here, (1.) The compellation is very familiar ; he
ſpeaks unto them as unto his ſons, with the care and tenderneſs of a Fa-
ther ; Children. Though he was now entered upon his exalted ſtate, he
ſpake to his diſciples with as much kindneſs and affection as ever. They
were not children in age, but they were his children ; the children which
God had given him. (2.) The queſtion is very kind; Have ye any meat 2
He aſks as a tender Father concerning his children, whether they be pro-
vided with that which is fit for them That, if they be not, he may take
care for their ſupply. Note, The Lord is for the body, I Cor. 6. 13.
Chriſt takes cognizance of the temporal wants of his people, and has
promiſed them not only grace ſufficient, but food convenient. Werily
they shall be fed, Pſ. 37.3. Chriſt looks into the cottages of the poor,
and aſks, Children, have ye any meat 8 Thereby inviting them to open
their caſe before him, and by the prayer of faith to make their requests
known to him ; and then let them be careful for nothing ; for Chriſt takes
care of them, takes care for them. Chriſt has herein ſet us an example of
compaſſionate concern for our brethren ; there are many poor houſe-
holders diſabled for labour, or diſappointed in it, that are reduced to
ſtraits, whom the rich ſhould inquire after thus, Have ye any meat P For
the moſt neceffitous are commonly the leaſt clamarous. ,
To this queſtion the diſciples gave a ſhort anſwer, and ſome think,
with an air of diſcontent and peeviſhneſs. They ſaid, No.: not giving
him any ſuch friendly and reſpectful title as he had given them. So ſhort
do the beſt come in their returns of love to the Lord Jeſus. Chriſt put
the queſtion to them, not becauſe he did not know their wants; but he
would know them from then. They that would have ſupplies from
Chriſt, muſt own themſelves empty and needy.
4. He ſhewed himſelf to them by an instance of his power; and this
perfeóted the diſcovery ; (v. 6.) he ordered them to cast the net on the
right ſide of the ship, the contrary fide to what they had been caſting it
on ; and then they who were going home empty-handed, were enriched
with a great draught of fiſhes. Here we have, -
1.) The orders Chriſt gave them, and the promiſe annexed to thoſe
orders; Cast the net there in ſuch a place, and you shall fºnd. He from
whom, nothing is hid, no not the inhabitants under the waters, (Job 26. 5.)
knew on what ſide of the ſhip the ſhoal of fiſhes was, and to that fide he
dire&ts them. Note, Divine Providence extends itſelf to things moſt
minute and contingent ; and they are happy that know how to take
hints from thence in the conduct of their affairs, and acknowledge it in
|
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4.
t
all their ways.
(2.) Their obedience to theſe orders, and the good ſucceſs of that.
As yet they knew not that it was Jeſús : however, they were willing to
be adviſed by any body, and did not bid this ſuppoſed ſtranger mind his
own buſineſs, and not meddle with theirs, but took his counſel; in being
thus obſervant of ſtrangers, they were obedient to their Master, unawards.
X
ST. JOHN, XXI.
ſº
And it ſped wonderfully well; now they had a draught that paid them
for all their pains. Note, Thoſe that are humble, diligent, and patient,
(though their labours may be croſſed,) ſhall be crowned ; they ſometimes
live to ſee their affairs take a happy turn, after many ſtruggles and fruit-
leſs attempts. There is nothing loſt by obſerving Chriſt's orders.
Thoſe are likely to ſpeed well, that follow the rule of the word, the
guidance of the Spirit, and the intimations of Providence ; for that is
casting the net on the rightſide of the ship.
Now the draught of fiſhes may be conſidered, -
[1..] As a miracle in itſelf: and ſo it was defigned, to prove that Jeſus
Chriſt was raiſed in power, though ſown in weakneſs, and that all things
were put under his feet, the fishes of the ſea not excepted. Chriſt mani-
feſts ; to his people by doing that for them which none elſe can
do, and things which they looked not for.
[2.] As a mercy to them ; for the ſeaſonable and abundant ſupply of
their neceſſities. wi. their ingenuity and induſtry failed them, the
power of Chriſt came in opportunely for their relief; for he would take
care that they who had left all for him, ſhould not want any good thing.
When we are moſt at a loſs, Jehovah-jireh. V.
[3.] As the memorial of a former mercy, with which Chriſt had for-
merly recompenſed Peter for the loan of his boat, Luke 5. 4, &c. This
miracle nearly reſembled that, and could not but put Peter in mind of
that, which helped him to improve this ; for both that and this affected
Latter favours are deſigned to bring to mind former favours, that eaten
bread may not be forgotten. , *
[4.] As a myſtery, and very ſignificant of that work to which Chriſt
was now with an enlarged commiſſion ſending them forth. The prophets
had been fiſhing for ſouls, and caught nothing, or very little; but the
apoſtles, who let down the net at Chriſt’s word, had wonderful ſucceſs.
“Many were the children of the deſolate,” Gal. 4, 27. They them-
ſelves, in purſuance of their former miſſion, when they were firſt made
jishers of men, had had ſmall ſucceſs in compariſon with what they ſhould
now have. When, ſoon after this, three thouſand were converted in one
day, then the met was “caſt on the right ſide of the ſhip.” It is an en-
couragement to Chriſt’s miniſters to continue their diligence in their
work. One happy draught, at length, may be ſufficient to repay many
years' toil at the goſpel net.
IV. How the diſciples received this diſcovery which Chriſt made of
himſelf, v. 7, 8. Where we find,
1. That John was the moſt intelligent and quick-fighted diſciple. He
whom Jeſus loved, was the firſt that ſaid, It is the Lord ; for thoſe whom
Chriſt loves he will in a ſpecial manner manifeſt) himſelf to : his ſecret is
with his favourites. John had adhered more cloſely to his Maſter in his
fufferings than any of them; and therefore he has a clearer eye and a more
diſcerning judgment than any of them, in recompenſe for his conſtancy.
When John was himſelf aware that it was the Lord, he communicated his
knowledge to thoſe with him ; for this “ diſpenſation of the Spirit is
given to every one, to profit withal.” They that know Chriſt themſelves,
ſhould endeavour to bring others acquainted with him ; we need not en-
groſs him, there is enough in him for us all. John tells Peter particu-
larly his thoughts, that it was the Lord ; knowing he would be glad to
ſee him above any of them.
having repented, and being taken into the communion of the diſciples
again, they were as free and familiar with him as ever.
2. That Peter was the moſt zealous and warm-hearted diſciple ; for as
ſoon as he heard it was the Lord, (for which he took John’s word,) the
ſhip could not hold him, nor could he ſtay the bringing of it to ſhore,
but into the ſea he throws himſelf preſently, that he might come firſt to
Chriſt. *
(1.) He ſhewed his reſpect to Chriſt by girding his fisher's coat about
him, that he might appear before his Maſter in the beſt clothes he had,
and not rudely ruſh into his preſence, ſtript as he was to his waiſtcoat
and drawers, becauſe the work he was about was toilſome, and he was
reſolved to take pains in it. Perhaps this fiſher’s coat was made of
leather, or oil-cloth, and would keep out wet ; and he girt it to him, that
he might make the beſt of his way through the water to Chriſt, as he
uſed to do after his nets, when he was intent upon his fiſhing.
(2.) He ſhewed the ſtrength of his affection to Chriſt, and his earneſt
deſire to be with him, by calling himſelf into the ſea; and either wading
or ſwimming to ſhore, to come to him. When he walked upon the
water to Chriſt, (Matth. 14. 28, 29.) it was ſaid, He came down out
of the ship deliberately ; but here it is ſaid, He cast himſelf into the
Jea with precipitation ; fink or ſwim, he would ſhew his good will
Though Peter had denied his Maſter, yet, -
Chriſt with his Diſciples.
and aim to be with Jeſus. “If Chriſt ſuffer me” (thinks he) “to drown,
and come ſhort of him, it is but what I deſerve for denying him.” Peter had
had much forgiven, and made it appear he loved much by his willingneſs
to run hazards, and undergo hardſhips, to come to him. They that have
been with Jeſus, will be willing to ſwim through a ſtormy ſea, a ſea of
blood, to come to him. And it is a laudable contention among Chriſt’s
diſciples, to ſtrive who ſhall be firſt with him.
3. That the reſt of the diſciples were careful and honeſt-hearted.
Though they were not in ſuch a tranſport of zeal as to throw themſelves
into the ſea, like Peter, yet they haſtened in the boat to the shore, and
made the beſt of their way; (v. 8.) The other diſciples, and John with
them, who had firſt diſcovered that it was Chriſt, came, ſlowly, yet they
came to Chriſt. Now here we may obſerve, -
(1.) How variouſly God diſpenſes his gifts. Some excel, as Peter
and John ; are very eminent in gifts and graces, and are thereby diſtin-
guiſhed from their brethren ; others are but ordinary diſciples, that
mind their duty, and are faithful to him, but do nothing to make them-
ſelves remarkable ; and yet both the one and the other, the eminent and
the obſcure, ſhall “fit down together with Chriſt in glory ;” nay, and
perhaps the last shall be firſt. Of thoſe that do excel, ſome, like John,
are eminently contemplative, have great giſts of knowledge, and ſerve the
church with that ; others, like Peter, eminently active and courageous,
| are ſtrong, and do exploits, and are thus very ſerviceable to their gene-
him much, as meeting him in his own element, in his own employment.
ration. Some are uſeful as the church’s eyes, others as the church’s
hands, and all for the good of the body.
(2.) What a great deal of difference there may be between ſome good
| people and others in the way of their honouring Chriſt, and yet both ac-
cepted of him.
Some ſerve Chriſt more in ačts of devotion, and extraordi-
nary expreſſions of a religious zeal; and they do well, to the Lord they do
it. Peter ought not to be cenſured for caſting himſelf into the ſea, but
commended for his zeal and the ſtrength of his affection; and ſo muſt they
be, who, in love to Chriſt, quit the world, with Mary, to ſit at his feet.
But others ſerve Chriſt more in the affairs of the world; they continue
in that ſhip, drag the net, and bring the fish to shore, as the other diſciples
here ; and ſuch ought not to be cenſured as worldly, for they, in their
place, are as truly ſerving Chriſt as the other, even in ſerving tables. If
all the diſciples had done as Peter did, what had become of their fiſh and
their nets And yet if Peter had done as they did, we had wanted this
inſtance of holy zeal. Chriſt was well pleaſed with both, and ſo muſt
we be.
(3.) That there are ſeveral ways of bringing Chriſt’s diſciples to shore
to him from off the ſea of this world. Some are brought to him by a
violent death, as the martyrs, who threw themſelves into the ſea, in their
zeal for Chriſt ; others are brought to him by a natural death, dragging
the net, which is leſs terrible; but both meet at length on the ſafe and
quiet ſhore with Chriſt. - ^.
V. What entertainment the Lord Jeſus gave them when they came
aſhore.
1. He had proviſion ready for them. When they came to land, wet
and cold, weary and hungry, they found a good fire there to warm them
and dry them, and fish and bread : competent proviſion for a good meal.
(1.) We need not be curious in inquiring “whence this fire, and fiſh,
and bread, came, any more than whence the meat came, which the ravens
brought Elijah.” He that could multiply the loaves and fishes that were,
could make new ones if he pleaſed, or turn stones into bread, or ſend his
angels to fetch it, where he knew it was to be had. It is uncertain
whether this proviſion was made in the open air, or in ſome fiſher’s cabin,
or hut, upon the shore; here was nothing ſtately or delicate; we ſhould
be content with mean things, for Chriſt was. t
º We may be comforted in this inſtance of Chriſt’s care of his diſ.
ciples ; he has where with to ſupply all our needs, and “knows what
things we have need of.” He kindly provided for thoſe 'fiſhermen,
when they came weary from their work; for “verily they ſhall be fed,
who truſt in the Lord, and do good.” It is encouraging to Chriſt’s
miniſters, whom he hath made fishers of men, that they may depend upon
him who employs them, to provide for them ; and if they ſhould miſs of
encouragement in this world, ſhould be reduced, as Paul was, to hunger
and thirſt and faſtings often, let them content themſelves with what they
have here ; they have better things in reſerve, and ſhall “ eat and drink
with Chriſt at his table in his kingdom,” Luke 22. 30. A while ago,
the diſtiples had entertained Chriſt with a broiled fish, (Luke 24. 42.)
and now, as a Friend, he returned their kindneſs, and entertained them
with one ; nay, in the draught of fishes, he repayed them more than a
hundred ſold. N
ST, JOHN, XXI.
Chriſt with his Diſciples,
them. None of them durſt aſk him, Who art thou?” Either, [1..] Be-
| cauſe they would not be ſo bold with him. Though perhaps he appeared
2. He called for ſome of that which they had caught, and they pro-
duced it, v. 10, 11. Obſerve here, - -
, , (1.) The command Chriſt gave them to bring their draught of fish to
shore : “Bring of the fish hither, which you have now caught, and let us
have ſome of them ;” not as if he needed it, and could not make up a
dinner for them without it ; but, [1..] He would have them eat the
labour of their hands, Pſ. 128. 2. "What is got by God's bleſſing on
our own induſtry and honeſt labour, if withal “ Gód give us power to
eat of it, and enjoy good in our labour,” hath a peculiar ſweetneſs in it.
It is ſaid of “the ſlothful man, that he roaſteth not that which he took
II) hunting ;” he cannot find in his heart to dreſs what he has been at the
Pains to take, Prov. 12. 27. But Chriſt would hereby teach us to uſe
what we have. [2.] He would have them taſte the gifts of his miracu-
lous bounty, that they might be witneſſes both of his power and of his
goodneſs. The benefits Chriſt beſtows upon us, are not to be buried and
laid up, but to be uſed and laid out. [3] He would give a ſpecimen of
the ſpiritual entertainment he has for all believers, which, in this reſpect,
is moſt free and familiar—that he ſips with them, and they with him ; their
graces are pleaſing to him, and his comforts are ſo to them ; what he
works in them he accepts from them. [4.] Miniſters, who are jishers
9/ºnen, muſt bring all they catch to their Maſter, for on him their ſuc-
ceſs depends.
(3.) Their obedience to this command, v. 11. It was ſaid, (v. 6.)
“They were not able to draw the net to the ſhore, for the multitude
of fiſhes;” that is, they found it difficult, it was more than they could
well do ; but he that bade them bring it to shore, made it eaſy. Thus
the fishers of men, when they have incloſed ſouls in “the goſpel-net, can-
not bring them to ſhore,” cannot carry on and complete the good work
begun, without the continued influence of the divine grace. If he that
helped us to catch them, when, without his help, we ſhould have caught
mothing, do not help us to keep them, and draw “ them to land, by
building them up in their moſt holy faith,” we ſhall loſe them at laſt,
1 Cor. 3. 7.
, Obſerve, [1..] Who it was, that was moſt ačtive in landing the fishes ;
it was Peter ; who, as in the former inſtance, (v. 7.) had ſhewn a In Ore
zealous affection to his Maſter’s perſon than any of them, ſo in this he
thewed a more ready obedience to his Maſter’s command; but all that
are faithful, are not alike forward.
I2] The number of the fishes that were caught. They had the cu-
rioſity to count them, and perhaps it was in order to the making of a
dividend ; they were in all a hundred and Jºfy and three, and all great
jishes. Theſe were many more than they needed for their preſent ſupply,
but they might ſell them, and the money would ſerve to bear thiſ
charges back to Jeruſalem, whither they were ſhortly to return.
[3.] A further inſtance of Chriſt’s care of them, to increaſe both the
miracle and the mercy; “For all there were ſo many, and great fiſhes
too, yet was not the net broken ;” ſo that they loſſ none of their fish,
Aor damaged their net. It was ſaid, (Luke 5. 6.) Their net brake, ‘per.
haps this was a borrowed net, for they had long fince left their own ; and
if ſo, Chriſt would teach us to take care of what we have borrowed, as
much as if it were our own. It was well that their net did not break
for they had not now the leiſure they had had, to mend their nets. 7%.
net of the goſpel has incloſed multitudes, three thouſand in one day, and
yet is not broken ; it is ſtill as mighty as ever to bring ſouls to God.
3. He invited them to dinner. Obſerving them to keep their diſtance,
and that they were afraid to ask him, Who art thou 2 becauſe they knew
it was their Lord, he called to them very familiarly, Come, and dine.
(1.) See here how free Chriſt was with his diſciples ; he treated them
as friends ; he did not ſay, Come, and wait, come, and attend me, but
Come, and dine ; not, Go dine by yourſelves, as ſervants are appointed
to do, but Come, and dine with me. This kind invitation may be al-
luded to, to illuſtrate, [1..] The call Chriſt gives his diſciples into com-
muhion with him in grace here. “All things are now ready ; Come,
and dine.” Chriſt is a Feaſt; Conse, dine upon him ; his flesh is meat
indeed, his blood drink indeed. Chriſt is a Friend ; come, dine with him
he will bid you welcome, Cant. 5. 1. [2.] The call he will give them,
into the fruition of him in glory hereafter ; “ Come, ye bleſſed of my
Father ; come, and fit down with Abraham, and Iſaac, and Jacob.”
Chriſt has where withal to dine all his friends and followers ; there is room
and proviſion enough for them all.
(2.) See how reverent the diſciples were before Chriſt; they were
ſomewhat ſhy of uſing the freedom he invited them to, and by his court.
ing them to their meat, it ſhould ſeem that they flood pauſing. Being to
eat with a Ruler, ſuch a Ruler, “ they confider diligently what is before
now in ſomething of a diſguiſe at firſt, as to “the two diſciples, when
their eyes were holden, that they ſhould not know him,” yet they had
very good reaſon to think it was he, and could be no other. Gr, [2.]
Becauſe they would not ſo far betray their own folly. When he had
given them this inſtance of his power and goodness, they muſt be ſtupid
indeed if they queſtioned whether it was he or no. When God, in his
providence, has given us ſenſible proofs of his care for our bodies, and
has given us, in his grace, manifeſt proofs of his good will to our ſouls,
and good work upon them, we ſhould be aſhamed of our diſtruſts, and
not dare to queſtion that which he has left us no room to queſtion.
Groundleſs doubts muſt be ſtifled, and not ſtarted. t r
4. He carved for them, as the Master of the feaſt, v. 13. Obſerving
them to be ſtill ſhy and timorous, “he comes, and takes bread himſelf,
and gives them, ſome to each of them, and fiſh likewiſe.” No doubt, he
craved a bleſfing, and gave thanks; (as Luke 24, 30.) but, it being his
known and conſtant pračtice, it did not need to be mentioned. -
(1.) The entertainment here was but ordinary; it was but a fiſh-dinner,
and coarſely dreſſed ; here was nothing pompous, nothing curious ;
plentiful indeed, but plain and homely. Hunger is the beſt ſauce.
Chriſt, though he entered upon his exalted ſtate, shewed himſelf alive by
eating, not ſhewed himſelf a Prince by feaſting. Thoſe that could not
content themſelves with bread and fish, unleſs they have ſauce and wine,
would ſcarcely have found in their hearts to dine with Chriſt himſelf
here. - -
(2.) Chriſt himſelf began. Though, perhaps, having a glorified
body, he needed not to eat, yet he would ſhew that he had a true body
which was capable of eating. The apoſtles produced this, as one proof
of his reſurrection, that “they had eaten and drunk with him,” Aćts
10. 41.
(3.) He gave the meat about to all his gueſts. He not only pro-
vided it for them, and invited them to it, but he himſelf divided it among
them, and put it into their hands. Thus to him we owe the application,
as well as the purchaſe, of the benefits of redemption. He giveth us power
to eat of them. -
The evangeliſt leaves them at dinner, and makes this remark, (v. 14.)
“ This is now the third time that Jeſus ſhewed himſelf alive to his diſ-
ciples,” or the greater part of them. This is the third day; ſo ſome.
On the day he roſe, he appeared five times ; the ſecond day was that day
ſeven night ; and this was the third. Or this was his third appearance to
any confiderable number of his diſciples together ; though “he had ap-
peared to Mary, to the women, to the two diſciples, to Cephas,” yet he
had but twice before this appeared to any company of them together.
This is taken notice of, [1..] For “ the confirming of the truth of his
reſurre&tion ; the viſion was doubled, was trebled, for the thing was cer-
tain. They who believed not the first ſign, would be thought to believe
the voice of the latter ſigns. [2.] As an inſtance of Chriſt's continued
kindneſs to his diſtiples ; once, and again, and a third time, he viſited
them. It is good to keep account of Chriſt’s gracious viſits ; for
“ he keeps account of them, and they will be remembered against us if
we walk unworthily of them, as they were against Solomon, when he
was reminded that the Lord God of Iſrael had appeared unto him
twice.” This is now the third ; have we made a due improvement of the
Jirst and ſecond 2 See 2 Cor. 12. 14. This is the third, perhaps it may
be the laſt.
15. So when they had dined, Jeſus ſaith to Simon Peter,
Simon, ſon of Jonas, loveſt thou me more than theſe ? He
faith unto him, Yea, Lord; thou knoweft that I love thee.
He ſaith unto him, Feed my lambs. 16. He faith to him
again the ſecond time, Simon, ſon of Jonas, loveft thou
me? He ſaith unto him, Yea, Lord ; thou knoweft that
I love thee. He faith unto him, Feed my ſheep. 17. He
faith unto him the third time, Simon, ſon of Jonas, loveſt
thou me 2 Peter was grieved becauſe he ſaid unto him the
third time, Loveſt thou me And he ſaid unto him,
Lord, thou knoweſt all things; thou knoweſt that I love
thee. Jeſus faith unto him, Feed my ſheep. 18. Verily,
verily, I ſay unto thee, When thou waſt young, thou
girdedſt thyſelf, and walkedſt whither thou wouldeit: but
ST. JOHN, XXI.
when thou ſhalt be old, thou ſhalt ſtretch forth thy hands,
and another ſhall gird thee, and carry thee whither thou
wouldeſt not. , 19. This ſpake he, ſignifying by what
death he ſhould glorify God. And when he had ſpoken
this, he ſaith unto him, Follow me. t
We have here Chriſt's diſcourſe with Peter after dinner, ſo much of it
as relates to himſelf; in which,
I. He examines his love to him, and gives him a charge concerning his
flock, v. 15...17. Obſerve,
1. When Chriſt entered into this diſcourſe with Peter : it was after
they had dined; they had all eaten, and were filled, and, it is probable,
were entertained with ſuch edifying diſcourſe as our Lord Jeſus uſed to
make his table talk. Chriſt foreſaw that what he had to ſay to Peter,
would give him ſome uneaſineſs, and therefore would not ſay it till they had
dined, becauſe he would not ſpoil his dinner. Peter was conſcious to
himſelf that he had incurred his Maſter’s diſpleaſure, and could expe&t uo
other than to be upbraided with his treachery and ingratitude. “Was
this thy kindneſs to thy friend ? Did not I tell thee what a coward thou |
wouldeſt prove º’’ Nay, he might juſtly expe&t to be ſtruck out of the
roll of the diſciples, and to be expelled the ſacred college. Twice, if not
thrice, he had ſeen his Maſter fince his reſurrection, and he ſaid not a
word to him of it. We may ſuppoſe Peter full of doubts upon what
terms he ſtood with his Maſter ; ſometimes hoping the beſt, becauſe he
had received favours from him in common with the reſt; yet not without
fome fears, left the chiding would come at laſt, that would pay for all.
But now, at length, his Maſter, put him out of his pain, ſaid what he
had to ſay to him, and confirmed him in his place as an apoſtle. He did
not tell him of his fault haſtily, but deferred it for ſome time; did not
tell him of it unfeaſonably, to diſturb the company at dinner, but when
they had dined together in token of reconciliation, then diſcourſed he
with him about it, not as with a criminal, but as with a friend. Peter
had reproached himſelf for it, and therefore Chriſt did not reproach
him for it, nor tell him of it dire&tly, but only by a tacit intimation ;
and being ſatisfied in his fincerity, the offence was not only forgiven but
forgotten ; and Chriſt let him know that he was as dear to him as ever,
Herein he has given us an encouraging inſtance of his tenderneſs toward
Penitents, and has taught us, in like manner, to restore ſuch as are fallen
with a ſpirit of meekneſs. k
2. What was the diſcourſe itſelf. Here was the ſame queſtion three
times aſked, the ſame anſwer three times made, and the ſame reply
three times given, with very little variation, and yet no vain repetition.
It was repeated by our Saviour, in the ſpeaking of it, the more to
affect Peter, and the other diſciples that were preſent; it is repeated
by the evangeliſt, in the writing of it, the more to affect us, and all
that read it.
(1.) Three times Chriſt aſks Peter whether he loves him or no. The
firſt time the queſtion is, Simon, ſon of Jonas, loveſ; thou me more than
theſe P Obſerve, ---
[1..]. How he calls him Simon, ſon of Jonas. He ſpeaks to him by
name, the more to affect him, as Luke 22. 31. Simon, Simon. He does
inot call him. Cephas, or Peter, the name he had given him, for he had
loſt the credit of his ſtrength and ſtability, which thoſe names fignified,
but his original name, Simon. Yet he gives him no hard language, does
not call him out of his name, though he deſerved it, but as he had called
him when he pronounced him blºſſed, Simon Barjona, Matth. 16. 17.
He calls him son of Jonas, (or John, or Johanan,) to remind him of his
extraction, how mean it was, and unworthy the honour to which he was
advanced. *
[2.] How he catechiſes him ; Lovest thou me more than theſe 2
First, Lovest thou me 2 If we would try whether we are Chriſt's diſ.
ciples indeed, this muſt be the inquiry, Do we love him But there was
a ſpecial reaſon why Chriſt put it now to Peter.
1. His fall had given occaſion to doubt of his love ; “ Peter, I have
cauſe to ſuſpect thy love ; for if thou hadſ; loved me, thou wouldeſt not
have been aſhamed and afraid to own me in my ſufferings. How canſ?
thou ſay thou lovest me, when thy heart was not with me?” Note, We
muſt not reckon it an affront to have our ſincerity queſtioned, when we
ourſelves have done that which makes it queſtionable ; after a ſhaking
fall, we muſt take heed of ſettling too ſoon, left we ſettle upon a wrong.
The queſtion is affecting ; he does not aſk, “ Doſt thou fear
2ne 2 Doſt thou honour me * Doſt thou admire me P” but “ Doſt thou
bottom.
love me 2 Give but proofs of that, and the affront ſhall be paſſed by,
Chriſt's Addreſs to Peter,
his tears, and his return to the ſociety of the diſciples ; he was now upon
| his probation as a penitent; but the queſtion is not, “Simon, how much
haſt thou wept P. How often haſt thou fasted, and afflicted thy ſoul 2' but,
Dost thou love me * That is it which will make the other expreſſions of
repentance acceptable. The great thing Chriſt eyes in penitents, is, their
eyeing him in their repentance. Much is forgiven ker, not becauſe Jhg
wept much, but becauſe ſhe loved much.
2. His function would give occaſion for the exerciſes of his love. Be-
fore Chriſt would commit his ſheep to his care, he aſked him, Loveſ; thou
me * Chriſt has ſuch a tender regard to his flock, that he will not truſt
it with any but thoſe that love him, and therefore will love all that are
his for his ſake. Thoſe that do not truly love Chriſt will never truly
nor will that miniſter love his work, that does not love his Maſter. No.
thing but the love of Chriſt will conſtrain miniſters to go cheerfully
through the difficulties and diſcouragements they meet with in their
work, 2 Cor. 5, 13, 14. But this love will make their work eaſy, and
them in good earneſt in it.
Secondly, Lovest thou me more than theſe ? TAerov rárwy.
1. “Lovest thou ºne more than thou lovest theſe, more than thou lovest
theſe perſons Doſt thou love me better than James or John, thy inti-
mate friends, or Andrew, thy own brother and companion ?” Thoſe de
not love Chriſt aright, that do not love him better than the beſt friend
they have in the world, and make it to appear whenever they ſtand in
compariſon or in competition. Or, “ more than thou lowest theſe things,
theſe boats and nets; more than all the pleaſure of fiſhing, which ſome
make a recreation of ; more than the gain of fiſhing, which others make
a calling of.” Thoſe only love Chriſt indeed, that love him better than
all the delights of ſenſe and all the profits of this world. “ I.ovest thou
me more than thou lovest thºſe occupations thou art now employed in 2
If ſo, leave them, to employ thyſelf wholly in feeding my flock.” So
Dr. Whitby. 3. *
2. “Lovest thou me more than theſe love inc, more than any of the reſt
of the diſciples love me * Aud then it is either to upbraid him with his
vain glorious boaſt, Though all men ſhould deny thee, yet will not I.
“Art thou ſtill of the ſame mind 2’’ Or to intimate to him, that he had
now more reaſon to love him than any of them had, for more had been
Jorgiven to him than to any of them, as much as his fin in denying Chriſt
was greater than their’s in forſaking him. Tell me therefore which of them
will love him most 2 Luke 7. 42. Note, We ſhould all ſtudy to excel
in our love to Chriſt. It is no breach of the peace, to ſtrive which ſhall
this love.
The ſecond and third time that Chriſt puts this queſtion, (1.) He left
out more than theſe ; becauſe Peter, in his anſwer, modeſtly left it out,
not willing to compare himſelf with his brethren, much leſs to prefer
himſelf before them. Though we cannot ſay, We love Chriſt more than
others do, yet we ſhall be accepted, if we can ſay, We love him indeed.
(2.) In the laſt he altered the word, as it is in the original. In the two
firſt inquiries, the original word is, Ayzmás lºs—Dost thou retain a kind.
né/8 for me * In anſwer to which, Peter uſes another word more empha-
tical, biaſ, as—I love thee dearly. In putting the queſtion the laſt time,
Chriſt uſes that word; and doſt thou indeed love me dearly.
(2.) Three times Peter returns the ſame anſwer to Chriſt; rea, Lord,
thou knowest that I love thee. Obſerve,
[1] Peter does not pretend to love Christ more than the reſt of the
diſciples did ; he is now aſhamed of that raſh word of his, Though all men
deny thee, yet will not I, and he had reaſon to be aſhamed of it. Note,
Though we muſt aim to be better than others, yet we muſt, in lowlineſs
Qf mind, esteem others better than ourſelves; for we know more evil of our-
ſelves than we do of any of our brethren.
[2.] Yet he profeſſes again and again, that he loved Christ ; “ 2^ea,
love the ſouls of men, nor will naturally care for their ſtate as they ſhould ;
tove Chriſt beſt ; nor any breach of good manners, to go before others in
sº-
and no more ſaid of it.” Peter had profeſſed himſelf a penitent, witneſs

Lord, ſurely I love thee; I were unworthy to live, if I did not.” He had -
a high eſteem and value for him, a grateful ſenſe of his kindneſs, and
was entirely, devoted to his honour and intereſt ; his defire was toward
him, as one he was undone without ; and his delight in him, as one
he ſhould be unſpeakably happy in. This amounts to a profeſſion of re-
pentance for his fin, for it grieves us to have affronted oue we love ; and
to a promiſe of adherence to him for the future; Lord, I love thee,
and will never leave thee. Chriſt prayed that his faith might not fail,
(Luke 22. 32.) and becauſe his faith did not ſail, his love did not ; for
Jaith will work by love. Peter had forfeited his claim of relation to Chriſt;
he was now to be re-admitted, upon his repentance; Chriſt puts his trial
ST, JOHN, XXI.
Chriſt's Addreſs to Peter.
upon this iſſue ; Dost thou love me; And Peter joins iſſue upon it;
Lord, I love thee. Note, Thoſe who can truly ſay, through grace, that
they love Jeſus Christ, may take the comfort of their intereſt in him, not-
withſtanding their daily infirmities.
[3.] He appeals to Chriſt himſelf for the proof of it; Thou knowest
that I love thee; and the third time yet more emphatically ; “Thou
knoweſt all things, thou knoweſt that I love thee.” He does not vouch
his fellow-diſciples to witneſs for him, they might be deceived in him ;
nor does he think his own word might be taken, the credit of that was de-
ſtroyed already ; but he calls Chriſt himſelf to witneſs. First, Peter was
ſure that Chriſt knew all things, and particularly that he knew the heart, and
was a Diſcerner of the thoughts and intents of that, ch. 16. 30. Secondly,
Peter was ſatisfied of this, that Chriſt, who knew all things, knew the fin-
cerity of his love to him, and would be ready to atteſt it in his favour.
It is a terror to a hypocrite, to think that Chriſt knows all things; for
the divine omniſcience will be a witneſs against him. But it is a comfort
to a fincere chriſtian, that he has that to appeal to ; “My witneſs is in
heaven, my record is on high.” Chriſt knows us better than we know
ourſelves. Though we know not our own uprightneſs, he does.
[4.] He was grieved, when Chriſt aſked him the third time, Lovest
thou me * v. 17. First, Becauſe it put him in mind of his threefold
denial of Chriſt, and was plainly defigned to do ſo; and when he thought
thereon he wept. Every remembrance of paſt fins, even pardoned, fins,
renews the ſorrow of a true penitent. “Thou ſhalt be aſhamed, when I
am pacified toward thee.” Secondly, Becauſe it put him in fear, left his
Maſter foreſaw ſome further miſcarriage of his, which would be as great
a contradićtion to his profeſſion of love to him as the former was.
“ Surely,” thinks Peter, “my Maſter would not thus put me upon the
rack, if he did not ſee ſome cauſe for it. What would become of me
if I ſhould be again tempted P’ Godly ſorrow works carefulneſs and
fear, 2 Cor. 7. 11. -
3.) Three times Chriſt committed the care of his flock to Peter;
Feed my lambs; feed my sheep ; feed my sheep.
[1..] Thoſe whom Chriſt committed to Peter’s care, were his lambs
and his sheep. The church of “Chriſt is his flock, which he hath pur-
chaſed with his own blood,” (A&ts 20. 28.) and he is the Chief Shep.
herd of it : in this flock ſome are lambs, young and tender and weak,
others are sheep, grown to ſome ſtrength and maturity. The Shepherd
here takes care of both, and of the lambs firſt, for upon all occaſions he
ſhewed a particular tenderneſs for them ; “the lambs he gathers in his
arms, and carries in his boſom,” Iſa. 40. 1 1. -
[2.] The charge he gives him concerning them, is, to feed them.
The word uſed. (v. 15, 17.) is 640xs, which ſtrićtly, fignifies to give
them food; but the word uſed, (v. 16.) is adºways, which fignifies more
largely to do all the offices of a ſhepherd to them ; “ Feed the lambs
with that which is proper for them, and the sheep likewiſe with food con-
venient. “The loſt ſheep of the houſe of Iſrael,” ſeek and feed then,
and the other sheep alſo which are not of this fold.” Note, It is the duty
of all Chriſt’s miniſters, to feed his lambs and sheep. Feed them, that is,
teach them ; for the doćtrine of the goſpel is ſpiritual food. Feed them,
that is, “Lead them to the green pastures, prefiding in their religious
aſſemblies, and miniſtering all the ordinances to them. Feed them by
perſonal application to their reſpective ſtate and caſe ; not only lay meat
before them, but feed them with it, that are wilful and will not, or weak
and cannot, feed themselves.” “When Chriſt aſcended on high, he
gave paſtors;” left his flock with them that loved him, and would take
care of them for his ſake. -
[3.] But why did he give this charge particularly to Peter Aſk the
advocates for the Pope’s ſupremacy, and they will tell you, that Chriſt
hereby deſigned to give to Peter, and therefore to his ſucceſſors, and
therefore to the biſhops of Rome, an abſolute dominion and headſhip
over the whole chriſtian church ; as if a charge to ſerve the sheep, gave
a power to lord it over all the ſhepherds ; whereas, it is plain, Peter him-
ſelf never claimed ſuch a power, nor did the other diſciples ever own it
in him. This charge given to Peter to preach the goſpel, is by a ſtrange
fetch made to ſupport the uſurpation of his pretended ſucceſſors, that
fleece the sheep, and, inſtead of feeding them, feed upon them. But the
particular application to Peter here, was deſigned, First, To reſtore him
to his apoſtleſhip, now that he repented of his abjuration of it, and to re-
new his commiſſion, both for his own ſatisfaction, and for the ſatisfaction
of his brethren. A commiſſion given to one convićted of a crime, is ſup-
poſed to amount to a pardon ; no doubt, this commiſſion given to Peter,
was an evidence that Chriſt was reconciled to him, elſe he would never
have repoſed ſuch a confidence in him. Of ſome that have deceived us
Vol. I V. No. 91.
we ſay, “Though we forgive them, we will never truſt them.;” but
Chriſt, when he forgave Peter, truſted him with the moſt valuable trea-
ſure he had on earth. Secondly, It was deſigned to quicken him to a
diligent diſcharge of his office as an apoſtle. Peter was a man of a bold
| and zealous ſpirit, always forward to ſpeak and ačt, and, left he ſhould
be tempted to take upon him the direéting of the ſhepherds, he is
charged to feed the sheep, as he himſelf charges all the preſbyters to do,
and not to lord it over God's heritage, 1 Pet. 5, 2, 3. If he will be
doing, let him do this, and pretend no further. Thirdly, What Chriſt
ſaid to him, he ſaid to all his diſciples ; he charged them all not only to
be fishers of men, (though that was ſaid to Peter, Luke 5. 10.) by the
converſion of finners, but feeders of the flock, by the edification of ſaints.
II. Chriſt, having thus appointed Peter his doing work, next cuts out
to him his ſuffering work. Having confirmed to him the honour of an
apoſtle, he now tells him of further preferment deſigned him—the honour
of a martyr. Obſerve, -
1. How his martyrdom is foretold ; (v. 18.) Thou shalt stretch forth
thy hands, being compelled to it, and another shall gird thee, (as a pri-
ſoner that is pinioned,) and carry thee whither naturally thou wouldest not.
(1.) He prefaces the notice he gives to Peter of his ſufferings, with
a ſolemn affeveration, Vérily verily I ſay unto thee. It was not ſpoken
of as a thing probable, which perhaps might happen, but as a thing cer-
tain. I ſay it to thee. “Others, perhaps, will ſay to thee, as thou didſt
to me, This shall not be unto thee; but I ſay it ſhall.” . As Chriſt fore-
ſaw all his own ſufferings, ſo he foreſaw the ſufferings of all his followers,
and foretold them, though not in particular, as to Peter, yet in general,
that they must take up their croſs. Having charged him to feed his sheep,
he bids him not to expect eaſe and honour in it, but trouble and perſecu-
tion, and to ſuffer ill for doing well. -
. (2.) He foretells particularly that he ſhould die a violent death, by
the hands of an executioner. The stretching out his hands, ſome think,
peints at the manner of his death by crucifying ; and the tradition of the
ancients, if we may rely upon that, informs us that Peter was crucified at
Rome under Nero, A. D. 68. or as others ſay, 79. Others think, it
points at the bonds and impriſonments which thoſe are hampered with,
that are ſentenced to death. The pomp and ſolemnity of an execution
add much to the terror of death, and to an eye of ſenſe make it look
! doubly formidable. Death, in theſe horrid ſhapes, has often been the
lot of Christ’s faithful ones, who yet have overcome it by the blood of the
Lamb. This predićtion, though pointing chiefly at his death, was to
have its accompliſhment in his precious ſufferings. It began to be ful-
filled preſently, when he was impriſoned, Aéts 4.3.—5. 18.-12.4. No
more is implied here in his being carried whither he would not, than that
it was a violent death that he ſhould be carried to ; ſuch a death as even
innocent nature could not think of without dread, nor approach without
ſome reluctancy. He that puts on the chriſtian, does not put off the man ;
Chriſt himſelf prayed againſt the bitter cup. A natural averſion to pain
and death is well reconcileable with a holy ſubmiſſion to the will of God
in both. - Bleſſed Paul, though longing to be unloaded, owns he cannot
defire to be unclothed, 2 Cor. 5. 4. -
(3.) He compares this with his former liberty. Time was, when thou
kneweſt not any of theſe hardſhips, “ thou girdedſt thyſelf, and walkedſt
whither thou wouldeſt.” Where trouble comes, we are apt to aggravate
it with this, that it has been otherwiſe ; and to fret the more at the griev-
ances of reſtraint, ſickneſs, and poverty, becauſe we have known the
ſweets of liberty, health, and plenty, Job 29. 2. Pſ. 42. 4. But we
may turn it the other way, and reaſon thus with ourſelves, “How
many years of proſperity have I enjoyed more than I deſerved and im-
proved 2 And, having received good, shall not I receive evil alſo 2 See here,
[1..] What a change may poſſibly be made with us, as to our condi-
tion in this world ! They that have girded themſelves with strength and
honour, and indulged themſelves in the greateſt liberties, perhaps looſes,
may be reduced to ſuch circumſtances as are the reverſe of all this. See
I Sam. 2. 5.
[2.] What a change is preſently made with thoſe that leave all to
follow Christ / They muſt no longer gird themſelves, but he muſt gird
them ; and muſt no longer walk whither they will, but whither he will.
[3] What a change will certainly be made with us, if we ſhould live
to be old ! They who, when they were young, had ſtrength of body and
vigour of mind, and could eaſily go through bufineſs and hardſhip, and
take the pleaſures they had a mind to, when they shall be old, will find
their strength gone, like Samſon, when his hair was cut, and could not
shake himſelf as at other times. -
Chriſt tells Peter he ſhould ſuffer thus in his old age. First, Though
8 Y a -
ST. JOHN, XXI.
he ſhould be old, and, in the courſe of nature, not fikely to live long, yet
his enemies would haſten him out of the world violently then when he
was about to retire out of it peaceably, and would put out his candle
when it was almoſt burned down to the ſocket.
Secondly, God would ſhelter him from the rage of his enemies till he
ſhould come to be old, that he might be made the fitter for ſufferings,
and the church might the longer enjoy his ſervice. -
2. The explication of this predićtion ; (v. 19.) This ſhake he to Peter,
signifying by what death he should glorify God, when he had finiſhed his
courſe. Obſerve, -
(1.) That it is not only appointed to all once to die, but it is appointed
to each what death he ſhall die, whether natural or violent, ſlow or ſud-
den, eaſy or painful. When Paul ſpeaks of ſo great a death, he inti-
mates that there are degrees of death ; there is one way into the world,
but many ways out, and God has determined which way we ſhould go.
(2.) That it is the great concern of every good man, whatever death
he dies, to glorify God in it ; for what is our chief end but this, “To
die to the Lord, at the word of the Lord * When we die patiently,
ſubmitting to the will of God; die cheerfully, rejoicing in hope of the
glory of God; and die uſefully, witneſfing to the truth and goodneſs of
religion, and encouraging others, we glorify God in dying ; and this is
the earnest expectation and hope of all good chriſtians, as it was Paul’s,
“ that Chriſt may be magnified in them living and dying,” Phil. 1. 20.
3.) That the death of the martyrs was in a ſpecial manner for the
glorifying of God. The truths of God, which they died in the defence
of, are hereby confirmed. The grace of God, which carried them with
ſo much conſtancy through their ſufferings, is hereby magnified. And
“ the conſolations of God, tshich have abounded toward them in their
ſufferings,” and his promiſes, the ſprings of their conſolations, have hereby
been recommended to the faith and joy of all the ſaints. The blood of
the martyrs has been the ſeed of the church, and the conver fion and
eſtabliſhment of thouſands. Precious therefore “in the fight of the
Lord is the death of his ſaints,” and that which honours him ; and
thoſe who thereby at ſuch an expenſe honour him, he will honour.
3. The word of command he gives him hereupon ; J/hen he had
ſpoken thus, obſerving Peter perhaps to look blank upon it, he ſaith unto
him, Follow me. Probably, he roſe from the place where he had fitten at
dinner, walked off a little, and bid Peter attend him. This word, Fol-
low me, was, (1.) A further confirmation of his reſtoration to his Maſ-
ter’s favour, and to his apoſtleſhip ; for, Follow me, was the firſt call.
(2.) It was an explication of the predićtion of his ſufferings, which per-
haps Peter at firſt did not fully underſtand, till Chriſt gave him that key
to it, Follow me; “Expect to be treated as I have been, and to tread
the ſame bloody path that I have trod before thee; for the diſciple is
not greater than his Lord.” (3.) It was to excite him to, and encou-
rage him in, faithfulneſs and diligence in his work as an apoſtle. He
had bid him feed his sheep, and let him ſet his Maſter before him as an ex-
ample of paſtoral care; “Do as I have done.” Let the under-ſhepherds
fludy to imitate the Chief Shepherd. They had followed Chriſt while
he was here upon earth, and now that he was leaving them, he ſtill
preaches the ſame duty to them, though to be performed in another
way. Follow me ; ſtill they muſt follow the rules he had given them,
and the example he had ſet them. . And what greater encouragement
could they have than this, both in ſervices and in ſufferings [1..] That
herein they did follow him, and it was their preſent honour ; who would
be aſhamed to follow ſuch a Leader 2 [2.] That hereafter they ſhould
follow him, and that would be their future happineſs; and ſo it is a re-
petition of the promiſe Chriſt had given Peter, (ch. 13. 36.) “Thou
halt follow me afterward.” They that faithfully follow Christ in grace,
ſhall certainly follow him to glory.
20. Then Peter, turning about, ſeeth the diſciple whom
Jeſus loved following; which alſo leaned on his breaft at
ſupper, and ſaid, Lord, which is he that betrayeth thee *
21. Peter, ſeeing him, faith to Jeſus: Lord, and what ſhall
this man do £ 22. Jeſus faith unto him, If I will that he
tarry till 1 come, what is that to thee : Follow thou me.
23. Then went this ſaying abroad among the brethren,
that that diſciple ſhould not die: yet Jeſus ſaid not unto
him, He ſhall not die; but, If I will that he tarry till I
come, what is that to thee 24. This is the diſciple which
teſtifieth of theſe things, and wrote theſe things; and wel
See 2 Chron. 36. 17.
Chriſt's Addreſs to Peter.
know that his teſtimony is true. 25. And there are alſo ma-
ny other things which Jeſus did, the which, if they ſhould
be written every one, I ſuppoſe that even the world itſelf
could not contain the books that ſhould be written. Amen.
In theſe verſes, we have,
I. The conference Chriſt had with Peter concerning John, the beloved
diſciple ; in which we have,
1. The eye Peter caſt upon him; (v. 20.) Peter, in obedience to his
Maſter’s orders, followed him, and turning about, pleaſed with the ho-
nours his Maſter now did him, he ſees the diſciple whom Jeſus lovedfollow-
ing likewiſe. Obſerve here,
(1.) How John is deſcribed; he does not name himſelf, as thinking
his own name not worthy to be preſerved in theſe records; but gives
ſuch a deſcription of himſelf as ſufficiently informs us whom he meant, and
withal gives us a reaſon why he followed Chriſt ſo cloſe; he was the dy:
ciple whom Jeſus loved, whom he had a particular kindneſs for above the
reſt ; and therefore you cannot blame him for coveting to be as much as
poſſible within hearing of Chriſt’s gracious words during thoſe few preci-
ous minutes with which Chriſt favoured his diſciples ; it is probable that
mention is here made of John’s having leaned on Jeſus’ breast, and his in-
quiring concerning the traitor, which he did at the inſtigation of Peter,
(ch. 13. 24.) as a reaſon why Peter made the following inquiry concern-
ing him, to repay him for the former kindneſs. Then John was in the
favourite’s place, lying in Chriſt’s boſom, and he improved the oppor-
tunity to oblige Peter. And now that Peter was in the favourite’s
place, called to take a walk with Chriſt, he thought himſelf bound in
gratitude to put ſuch a queſtion for John as he thought would oblige
him, we all being deſirous to know things to come. Note, As we have
intereſt at the throne of grace, we ſhould improve it for the benefit of
one another. They that help us by their prayers at one time, ſhould be
helped by us with ours at another time. This is the communion of ſaints.
(2.) What he did ; he alſo followed Jeſus; which ſhews how well he
loved his company ; where he was, there alſo would this ſervant of his be.
When Chriſt called Peter to follow him, it looked as if he deſigned to
have ſome private talk with him ; but ſuch an affeótion John had to his
Maſter, that he would rather do a thing that ſeemed rude than loſe the
benefit of any of Chriſt’s diſcourſe. What Chriſt ſaid to Peter, he took
as ſaid to himſelf; for that word of command, Follow me, was given to
all the diſciples. However, he deſired to have fellowſhip with thoſe that
had fellowſhip with Chriſt, and to accompany thoſe that attended him.
The bringing of one to follow Christ, ſhould engage others. “Draw
me, and we will run after thee,” Cant. 1. 4.
(3.) The notice Peter took of it; he, turning about, ſeeth him. This
may be looked upon either, [1..] As a culpable diverſion from following
his Maſter; he ſhould have been wholly intent upon that, and have
waited to hear what Chriſt had further to ſay to him, and then was he
looking about him to ſee who followed. Note, The beſt men find it
hard to allend upon the Lord without distraction ; hard to keep their minds
ſo cloſely fixed as they ſhould be, in following Christ ; and a needleſs and
unfeaſonable regard to our brethren often diverts us from communion
with God. Or, [2] As a laudable concern for his fellow-diſciples.
He was not ſo elevated with the honour his Maſter did him, in fingling
him out from the reſt, as to deny a kind look to one that followed.
A&ts of love to our brethren muſt go along with aćtings of faith in Chriſt.
2. The inquiry Peler made concerning him : (v. 21.) “ Lord, and
what shall this man do * Thou haſt told me my work—to feed the sheep ;
and my lot—to be carried whither I would not. What shall be his work,
and his lot º' Now this may be taken as the language,
(1.) Of concern for John, and kindneſs to him ; “Lord, thou ſhe weſt
me a great deal of favour ; here comes thy beloved diſciple, who never
forfeited thy favour, as I have done; he expects to be taken notice of ;
haſt thou nothing to ſay to him : Wilt thou not tell how he muſt be em.
ployed, and how he muſt be honoured 2’’
(2.) Or of uneaſineſs at what Chriſt had ſaid to him concerning his
ſufferings; “Lord, muſt I alone be carried whither I would not 2 Muſt I .
be marked out to be run down, and muſt this man have no ſhare of the
croſs P’’ It is hard to reconcile ourſelves to diſtinguiſhing ſufferings, and
the troubles in which we think we ſtand alone.
(3.) Or of curioſity, and a fond defire of knowing things to come,
concerning others, as well as himſelf. It ſeems, by Chriſt's anſwer,
there was ſomething amiſs in the queſtion ; when Chriſt had given him
the charge of ſuch a treaſure, and the notice of ſuch a trial, it had well
ST, JOHN, XXI.
Chriſt’s Addreſs to Peter.
become him to have ſaid, “ Lord, and what shall I do then to approve
myſelf faithful to ſuch a truſt, if ſuch a trial Lord, increaſe my faith.
As my day is, let my ſtrength be.” But inſtead of this,
[1..] He ſeems more concerned for another than for himſelf. So apt
are we to be buſy in other men’s matters, but negligent in the concerns
of our own ſouls; quick-fighted abroad, but dim-fighted at home; judg-
ing others, and prognoſticating what they will do, when we have enough
to do to “prove our own work, and underſtand our own way.”
[2.] He ſeems more concerned about event than about duty. John
was younger than Peter, and, in the courſe of nature, likely to ſurvive
him ; “ Lord,” ſays he, “what times ſhall he be reſerved for 2° Where-
as, if God by his grace enable us to perſevere to the end, and finiſh well,
and get ſafe to heaven, we need not aſk, “What ſhall be the lot of thoſe
that ſhall come after us?” “Is it not well if peace and truth be in my
days * Scripture-predićtions muſt be eyed for the direéting of our con-
fciences, not the ſatisfying of our curioſity.
3. Chriſt’s reply to this inquiry; (v. 22.) “ If I will that he tarry
till I come, and do not ſuffer as thou muſt ; what is that to thee 2 Mind
thou thy own duty, the preſent duty, follow thou me.”
(1.) There ſeems to be here an intimation of Chriſt’s purpoſe concern-
ing John, in two things. -
[1..] That he ſhould not die a violent death, like Peter, but ſhould
tary till Chriſt himſelf came by a natural death to fetch him to himſelf.
The moſt credible of the ancient hiſtorians tell us, that John was the
only one of all the twelve that did not ačtually die a martyr. He was
often in jeopardy, in bonds and baniſhments; but at length died in his
bed in a good old age. Note, First, At death Chriſt comes to us to call
us to account ; and it concerns us to be ready for his coming. Secondly,
Though Chriſt calls out ſome of his diſciples to reſiſt unto blood, yet not
all. Though the crown of martyrdom is bright and glorious, yet the
beloved diſciple comes ſhort of it. -
[2.] That he ſhould not die till after Christ's coming to deſtroy Jeru-
ſalem : ſo ſome underſtand his tarrying till Chriſt comes. All the other
apoſtles died before that deſtruction; but John ſurvived it many years.
God wiſely ſo ordered it, that one of the apoſtles ſhould live ſo long as
to cloſe up the canon of the New Teſtament ; which John did ſolemnly,
Rev. 22. 18. And to obviate the defign of the enemy that ſowed tares
even before the ſervants fell aſleep. John lived to confront Ebion and
Cerinthus, and other heretics, who roſe betimes, ſpeaking perverſe things.
(2.) Others think that it is only a rebuke to Peter’s curioſity, and
that his tarrying till Chriſt’s ſecond coming, is only the ſuppoſition of an
abſurdity; “Wherefore aſkeſt thou after that which is foreign and ſe-
cret : Suppoſe I ſhould deſign that John ſhould never die ; what does
that concern thee It is nothing to thee, when, or where, or how, John
muſt die. I have told thee how thou muſt die for thy part ; it is enough
for thee to know that, Follow thou me.” Note, It is the will of Chriſt,
that his diſciples ſhould mind their own preſent duty, and not be curious
in their inquiries about future events, concerning either themſelves or
others. [1..] There are many things we are apt to be ſolicitous about,
that are nothing to us." Other people’s characters are nothing to us ; it
is out of our line to judge them ; Rom. 14. 4. IWhatſoever they are,
faith Paul, it makes no matter to me... Other people’s affairs are nothing
to us to intermeddle in ; we muſt quietly work, and mind our own buſi-
neſs. Many nice and curious queſtions are put by the Scribes and diſ.
outers of this world concerning the counſels of God, and the ſtate of the
inviſible world, concerning which we may ſay, What is this to us * What
do you think will become of ſuch and ſuch is a common queſtion, which
may eaſily be anſwered with another; What is that to me * To his own
Maſter he ſtands or falls. What is it to us to know the times and the
ſeaſons 2 Secret things belong not to us. . [2] The great thing that is
all in all to us is duty, and not event; for duty is our’s, events are God’s :
our own duty, and not another’s ; for every one ſhall bear his own bur-
then : our preſent duty, and not the duty of the time to come ; for ſuffi-
cient to the day ſhall be the dire&tions thereof: a good man’s ſteps are
ordered by the Lord ; (Pſ. 37. 23.) he is guided ſtep by ſtep. Now all
our duty is ſummed up in this one, of following Chriſt we muſt attend
his motions, and accommodate ourſelves to them, follow him to do him
honour, as the ſervant his maſter; we muſt walk in the way in which he
walked, and aim to be where he is. And if we will cloſely attend to the
duty of following Chriſt, we ſhall find neither heart nor time to meddle
with that which does not belong to us.
4. The miſtake which aroſe from this ſaying of Chriſt, that that diſci-
ple should not die, but abide with the church to the end of time ; toge-
ther with the ſuppreſſing of this motion by a repetition of Chriſt’s words,
v. 23. Obſerve here,
p
|
}
(1.) The eaſy riſé of a miſtake in the church by miſconſtruing the
ſayings of Chriſt, and turning a ſuppoſition to a poſition. Becauſe John
muſt not die a martyr, they conclude he muſt not die at all.
[1..] They were inclined to expect it, becauſe they could not chooſe
but defire it. “Quod volumus facile credimus—We eaſily believe what
we wiſh to be true.” For John to abide in the fleſh when the reſt were
gone, and to continue in the world till Chriſt’s ſecond coming, they think,
will be a great bleſfing to the church, which in every age might have re-
courſe to him as an oracle; when they muſt loſe Chriſt’s bodily preſence,
they hope they ſhall have that of his beloved diſciple ; as if that muſt
ſupply the want of his ; forgetting that the bleſſed Spirit the Comforter
was to do that. Note, We are apt to dote too much on men and means,
inſtruments and external helps, and to think we are happy, if we may
but have them always with us ; whereas God will change his workmen,
and yet carry on his work, that the “excellency of the power may be of
God, and not of men.” There is no need of immortal miniſters to be the
| guides of the church, while it is under the condućt of an eternal Spirit.
[2.] Perhaps they were confirmed in their expe&tations, when they.
now found that John ſurvived all the reſt of the apoſtles ; becauſe he
lived long, they were ready to think he ſhould live always; whereas that
which waveth old, is ready to vanish away, Heb. 8, 13. -
[3.] However, it took riſe from a ſaying of Chriſt’s, miſunderſtood,
and then made a ſaying of the church. Hence learn,
First, The uncertainty of human tradition, and the folly of building
our faith upon it. . Here was a tradition, an apoſtolical tradition, a ſay-
ing, that went abroad among the brethren ; it was early, it was common,
it was public, and yet it was falſe. How little then are thoſe unwritten
traditions to be relied upon, which the council of Trent hath decreed to
be received with a “ veneration and pious affection equal to that which
is owing to the holy ſcripture.” Here was a traditional expoſition of
ſcripture; no new ſaying of Chriſt’s advanced, but only a conſtruction
put by the brethren upon what he did really ſay, and yet it was a miſ-
conſtrućtion. Let the ſcripture be its own interpreter, and explain itſelf,
as it is in a great meaſure its own evidence, and proves itſelf, for it is light.
Secondly, The aptneſs of men to miſinterpret the ſayings of Chriſt.
The groſſeſt errors have ſometimes ſhrouded themſelves under the um-
brage of inconteſtable truths; and the ſcriptures themſelves have been
wreſted by the unlearned and unſtable. We muſt not think it ſtrange, if
we hear the ſayings of Chriſt mifinterpreted, vouched to patroniſe the
errors of antichriſt, and the impudent doćtrine of tranſubſtantiation, for in-
ſtance, pretending to build upon that bleſſed word of Chriſt, This is mybody.
Thirdly, The eaſy rectifying of ſuch miſtakes, by adhering to the
word of Chriſt, and abiding by that. So the evangeliſt here corre&ts
and controls that ſaying among the brethren, by repeating the very words
of Chriſt. He did not ſay that that diſciple ſhould not die. Let us
not ſay ſo then ; but he ſaid, “If I will that he tarry till I come, what
is that to thee º’’ He ſaid ſo, and no more. Add thou not unto his word.
Let the words of Chriſt ſpeak for themſelves, and let no ſenſe be put
upon them but what is genuine and natural; and in that let us agree.
Note, The beſt end of men’s controverfies, would be to keep to the ex-
preſs words of ſcripture, and ſpeak, as well as think, according to that
| word, Iſa. 8. 20. Scripture-language is the ſafeſt and moſt proper vehicle
of ſcripture-truth: the “words which the Holy Ghoſt teacheth,” I Cor.
2. 13. As the ſcripture itſelf, duly attended to, is the best weapon where-
with to wound all dangerous errors, (and therefore deiſts, ſocinians, pa-
piſts, and enthuſiaſts, do all they can to derogate from the authority of
the ſcripture,) ſo the ſcripture itſelf, humbly ſubſcribed to, is the best
weaponſºlve to heal the wounds that are made by different modes of ex-
preſſion concerning the ſame truths. Thoſe that cannot agree in the
ſame logics and metaphyſics, and the propriety of the ſame teams of air,
and the application of them, may yet agree in the ſame ſcripture-terms,
and then may agree to love one another. - -
II. We have here the concluſion of this gºſpel, and with it of the evan-
gelical ſtory, v.24, 25. This evangeliſt ends not ſo abruptly as the other
three did, but with a ſort of cadency.
1. It concludes with an account of the author or penman of it, con-
neéted by a decent tranſition to that which went before ; (v. 24.) This
is the diſciple which testifies of thºſe things to the preſent age, and wrote
theſe things for the benefit of poſterity, even this ſame that Peter and his
Maſter had that conference about in the foiegeing verſes—John the apoſtle.
(1.) Obſerve here, thoſe who wrote the hiſtory of Chriſt, were not
aſhamed to put their names to it. John here does in effect ſubſcribe his
name. As we are ſure who was the author of the firſt iive books of the
Old Teſtament, which were the foundation of that revelation, ſo we are
ST, JOHN, XXI.
ſure who were the penmen of the Four Goſpels and the A&ts, the pen-
tateuch of the New Teſtament. The record of Chriſt’s life and death is
not the report of we know not who, but was drawn up by men of known
integrity, who were ready not only to depoſe it upon oath, but, which
was more, to ſeal it with their blood. - -
(2.) Thoſe who wrote the hiſtory of Chriſt, wrote upon their own
knowledge, not by hearſay, but what they themſelves were eye and
ear witneſſes of.
diſciple, one that had leaned on Chriſt’s breaſt, that had himſelf heard his
ſermons and conferences, had ſeen his miracles, and the proofs of his re-
furre&ion. This is he who testifies what he was well aſſured of.
(3.) Thoſe who wrote the hiſtory of Chriſt, as they teſtified what
they had ſeen, ſo they wrote what they had firſt teſtified. It was pub-
liſhed by word of mouth, with the greateſt aſſurance, before it was com-
mitted to writing. They teſtified it in the pulpit, teſtified it at the bar,
ſolemnly averred it, ſteadfaſtly avowed it, not as travellers give account
of their travels, to entertain the company, but as witneſſes upon oath
give account of what they know in a matter of conſequence, with the
utmoſt caution and exactneſs, to found a verdićt upon. What they
wrote, they wrote as an affidavit, which they would abide by. Their
writings are ſtanding teſtimonies to the world of the truth of Chriſt’s
doćtrine, and will be teſtimonies either for us or againſt us, according as
we do or do not receive it. - • * , -
(4.) It was graciouſly appointed for the ſupport and benefit of the
church, that the hiſtory of Chriſt ſhould be put into writing, that it
might with the greater fulneſs and certainty ſpread to every place, and
laſt through every age.
**
2. It concludes with an attestation of the truth of what had been here re- |
is true.
fated ; We know that his .." This may be taken either,
(1.) As ſpeaking the common
ture, which is, that the teſtimony of one who is an eye-witneſs, is of un-
ſpotted reputation, ſolemnly depoſes what he had ſeen, and puts it into
writing for the greater certainty, is an unexceptionable evidence. We
know, that is, All the world knows, that the teſtimony of ſuch a one is
valid, and the common faith of mankind requires us to give credit to it,
unleſs we can diſprove it ; and in other caſes verdićt and judgment are
given upon ſuch teſtimonies. The truth of the goſpel comes confirmed
by all the evidence we can rationally defire or expect in a thing of that ||
nature. The matter of fačt, that Jeſus did preach ſuch doćtrines, and
work ſuch miracles, and riſe from the dead, is proved, beyond contradic-
tion, by ſuch evidence as is always admitted in other caſes, and therefore
to the ſatisfaction of all that are impartial ; and then let the doćtrine re-
commend itſelf, and let the miracles prove it to be of God. Or,
(2.) As ſpeaking the ſatisfaction of the churches at that time, con-
cerning the truth of what is here related. Some take it for the ſubſcrip-
tism of the church of Epheſus ; others of the angels or miniſters of the
churches of Afia to this narrative. Not as if an inſpired writing needed
any atteſtation from men, or could from thence receive any addition to ||
its credibility; but hereby they recommended it to the notice of the
churches, as an inſpired writing, and declared the ſatisfaction they re-
ceived by it. Or, - -
(3.) As ſpeaking the evangeliſt’s own aſſurance of the truth of what
he wrote, like that, (ch. 19. 35.) He knows that he ſaith true.
ſpeaks of himſelf in the plural number, We know, not for majeſty-ſake,
but for modeſty-ſake, as 1 John 1: 1. That which we have ſeen ; and 2 Pet.
1. 16. Note, The evangeliſts themſelves were entirely ſatisfied of the
truth of what they have teſtified, and tranſmitted to us. They do not
require us to believe what they did not believe themſelves; no, they knew
their testimony was true, for they’ventured both this life and the other
upon it ; threw away this life, and depended upon another, on the credit
of what they ſpake and wrote. -
3. It concludes with an et captera; with a reference to many other things,
very memorable, ſaid and done by our Lord Jeſus, which were well known
by many then living, but not thought fit to be recorded for poſterity,
v. 25. There were many things very remarkable and improvable, which,
if they ſhould be written at large, with the ſeveral circumſtances of
them, even the world itſelf, that is, all the libraries in it, could not contain
the books that might be written. Thus he concludes like an orator, as
Paul, (Heb. 11. 32.) What shall I more ſay ” For the time would fail me.
If it be aſked why the goſpels are not larger, why they did not make
the New Teſtament hiſtory as copious and as long as the old; it may be
anſwered, -
The penman of this hiſtory was a diſciple, a beloved
enſe of mankind in matters of this na-.
He |
(A&ts 20, 35.) and doubtleſs there were many more.
Chriſt's Addreſs to Peter,
(1.) It was not becauſe they had exhauſted their ſubject, and had no-
thing more to write, that was worth writing ; no, there were many of
Chriſt’s ſayings and doings not recorded by any of the evangeliſts, which
yet were worthy, to be written in letters of gold. For, [1..] Every
| thing that Chriſt ſaid and did, was worth our notice, and capable of being
improved. He never ſpake an idle word, nor did an idle thing; nay, he
never ſpake or did any thing mean, or little, or trifling, which is more
than can be ſaid of the wiſeſt or beſt of men. [2.] His miracles were
many, very many, of many kinds, and the ſame often repeated, as occa-
fion offered. Though one true miracle might perhaps ſuffice to prove a
divine commiſſion, yet the repetition of the miracles upon a great variety
of perſons, in a great variety of caſes, and before a great variety of wit.
neſſes, helped very much to prove them true mitacles. Every new mi-
racle rendered the report of the former the more credible ; and the mul-
titude of them render the whole report inconteſtable. [3.] The evan-
} geliſts upon ſeveral occaſions give general accounts of Chriſt’s preaching
and miracles, incluſive of many particulars, as Matth. 4. 23, 24.—9. 35.
—ll. 1.-14. 14, 15.—18. 30.—19. 2. and imany the like. When we
ſpeak of Chriſt, we have a copious ſubječt before us, the reality exceeds
the report, and after all, the one half is not told us. St. Paul quotes one
of Chriſt's ſayings, which is not recorded by any of the evangeliſts;
were apophthegmas.
(2.) But it was for theſe three reaſons, . .
[1..] Becauſe it was not needſul to write more. This is implied here;
there were many other things, which were not written becauſe there was
no occaſion for writing them. What is written, is a ſufficient revelation
of the doćtrine of Chriſt and the proof of it, and the reſt was but to the
ſame purport. They that from hence argue againſt the ſufficiency of
the ſcripture, as the rule of our faith and practice, and for the neceſſity
of unwritten traditions, ought to ſhew what there is in the traditions they
pretend to, perfeótive of the written word ; we are ſure there is that
which is contrary to it, and therefore reječt them. By theſe therefore
“let us be admoniſhed, for of writing many books there is no end,”
Eccl. 12. 12. If we'do not believe and improve what is written, neither
would we if there had been much more. . | -
[2.]. It was not pºſſible to write all. It was poſſible for the Spirit to.
indite all, but morally inpoſſible for the penmen to pen all. The world.
could not contain the books. It is a hyperbole common enough and juſti-
fiable, when no more is intended than this, that it would fill a vaſt and in-
credible number of volumes. It would be ſuch a large and overgrown
hiſtory as never was ; ſuch as would juſtle out all other writings, and leave
us no room for them. What volumes would be filled with Chriſt’s prayers,
had we the record of all thoſe he made, when he continued all night in
prayer to God, without any vain repetitions : Much more if all his ſer-
mons and conferences were particularly related, his miracles, his cures,
all his labours, all his ſufferings; it would have been an endleſs thing.
[3.] It was not adviſable to write much ; for the world, in a moral
ſenſe, “could not contain the books that ſhould be written.” Chriſt
ſaid not what he might have ſaid to his diſciples, becauſe they were not
able to bear it; and for the ſame reaſon the evangeliſts wrote not what
they might have written. The world could not contain, xoeira. . It is
the word that is uſed, ch. 8. 37. , My word has no place in you ; they
would have been ſo many that they would have found no room. Ail
people’s time would have been ſpent in reading, and other duties would
thereby have been crowded out. Much is overlooked of what is written,
much forgotten, and much made the matter of doubtful diſputation ; this
would have been the caſe much more, if there had been ſuch a world of
books of equal authority and neceſſity as the whole hiſtory would have
ſwelled to ; eſpecially ſince it was requiſite that what was written ſhould.
be meditated upon, and expounded, which God wiſely thought fit to
leave room for. Parents and miniſters, in giving inſtruction, muſt con-
fider the capacities of thoſe they teach, and, like Jacob, muſt take heed
of over-driving. Let us be thankful for the books that are written, and
not prize them the leſs for their plainneſs and brevity, but diligently im-
prove what God has thought fit to reveal, and long to be there where.
our capacities ſhall be ſo elevated and enlarged, that there will be no dan-
ger of their being over-loaded.
The evangeliſt concluding with, Amcm, thereby ſets to his ſeal, and let
us ſet to ours, an Amen of faith, ſubſcribing to the goſpel, that it is true,
| all true ; and an Amen of ſatisfaction in what is written as able to make
us wiſe to ſalvation.
Amen ; io be it.
THE END OF THE FOURTH, VOLUME.
All his fayings
sº
- - - AN
E x P O S I T I O N,
y witH -
19tactical Dăgetuations,
OF THE
ACTS OF THE APOSTLEs.
We have with an abundant ſatisfaction ſeen the foundation of our holy religion laid in the hiſtory of our bleſſed Saviour, its great Author, which
was related and left upon record by four ſeveral inſpired writers, who all agree in this ſacred truth, and the inconteſtable proofs of it, That Jeſus
is the Christ, the Son of the living God. Upon this rock the christian church is built ; and how it began to be built upon this rock, comes next
to be related in this book which we have now before us. Of this we have the teſtimony only of one witneſs; for the matters of fa&t concerning
Chriſt, were much more neceſſary to be fully related and atteſted than thoſe concerning the apoſtles. Had Infinite Wiſdom ſeen fit, we might
have had as many books of the Aćts of the Apoſtles as we have Goſpels, nay, as we might have had Goſpels; but, for fear of overburthening
the world, (John 21. 25.) we have ſufficient to anſwer the end, if we will but make uſe of it. -
The hiſtory of this book (which was always received as a part of the ſacred canon) may be confidered, - t
I. As looking back to the preceding goſpels, giving light to them, and greatly aſſiſting our faith in them. The promiſes there made, we here
find made good; particularly the great promiſe of the deſcent of the Holy Ghost, and his wonderful operations, both on the apoſtles, (whom
here in a few days we find quite other men than what the goſpels left them; no longer weak-headed and weak-hearted, but able to ſay that which
then they were not able to bear, (John 16.12.) and bold as lions to face thoſe hardſhips which then as lambs they trembled at the thought of,)
and alſo with the apoſtles, making the word mighty to the pulling down of Satan’s ſtrong-holds, which had been before comparatively preached in
vain. The commiſſion there granted to the apoſtles we here find executed, and the powers there lodged in them exerted in miracles wrought on
the bodies of people—miracles of mercy, reſtoring fick bodies to health, and dead bodies to life—miracles of judgment ſtriking rebels blind, or
dead; and much greater miracles wrought on the minds of people, in conferring ſpiritual gifts upon them, both of underſtanding and utterance;
and this in purſuance of Chriſt’s purpoſes, and in performance of his promiſes, which we had in the goſpels. The proofs of Chriſt’s reſurrečtion,
which the goſpels cloſed with, are here abundantly corroborated, not only by the conſtant and undaunted teſtimony of thoſe that converſed with
him after he roſe, (who had all deſerted him, and one of them denied him, and would not otherwiſe have been rallied again but by his reſurrec-
tion, but muſt have been irretrievably diſperſed, and yet by that were enabled to own him more reſolutely than ever, in defiance of bonds and
deaths,) but by the working of the Spirit with that teſtimony for the converſion of multitudes to the faith of Chriſt, according to the word of
Chriſt, that his reſurre&tion, the fign of the prophet Jonas, which was reſerved to the laſt, ſhould be the moſt convincing proof of his divine miſ-
fion. Chriſt had told his diſciples that they ſhould be his witneſſes, and this book brings them in witneſſing for him ; that they ſhould be fishers
of men, and here we have them incloſing multitudes in the goſpel-net; that they ſhould be the lights of the world, and here we have the world
enlightened by them; but that day-ſpring from on high which we there diſcerned the firſt appearing of, we here find ſhining more and more.
The corn of wheat, which there fell to the ground, here ſprings up and bears much fruit : the grain Q º there is here a great, tree;
and the kingdom of heaven, which was then at hand, is here ſet up. Chriſt’s predićtions of the virulent perſecutions which the preachers of his
goſpel ſhould be afflićted with (though one could not have imagined that a doćtrine ſo well worthy of all acceptation ſhould meet with ſo much
oppoſition) we here find abundantly fulfilled, and alſo the aſſurances he gave them of extraordinary ſupports and comforts under their ſufferings.
Thus, as the latter part of the hiſtory of the Old Teſtament verifies the promiſes made to the fathers in the former part, (as appears by that fa-
mous and ſolemn acknowledgment of Solomon’s which runs like a receipt in full, 1 Kings 8. 56. “There has not failed one word of all his
good promiſe which he promiſed by the hand of Moſes his ſervant,”) ſo the latter part of the hiſtory of the New Teſtament exactly anſwers to
the word of Chriſt in the former part of it: and thus they mutually confirm and illuſtrate each other. -
II. As looking forward to the following epiſtles, which are an explication of the goſpels, which open the myſtery of Chriſt's death and reſurrec-
tion, the hiſtory whereof we had in the goſpels. This book introduces them, and is a key to them, as the hiſtory of David is to David's pſalms.
We are members of the chriſtian church, that tabernacle of God among men, and it is our honour and privilege that we are ſo: Now this book gives
us an account of the framing and rearing of that tabernacle. The four goſpels ſhewed us how the foundation of that houſe was laid : this ſhews
us how the ſuperſtructure began to be raiſed. 1. Among the Jews and Samaritans, which we have an account of in the former part of this book.
2. Among the Gentiles, which we have an account of in the latter part : from thence, and downward to ºur own day, we find the chriſtian
church ſubfifting in a viſible profeſſion of faith in Chriſt, as the Son of God and Saviour of the world, made by his baptized diſciples, incorporated
into religious ſocieties, ſtatedly meeting in religious aſſemblies, attending on the apoſtles’ doćtrine, and joining in Prayer, and breaking of bread,
under the condućt and precedency of men that gave themſelves to prayer and the miniſtry of the word, and in a ſpiritual communion with all in
every place that do likewiſe. Such a body as this there is now in the world, which we belong to ; and, to our great ſatisfaction and honour,
in this book we find the riſe and original of it, vaſtly different from the Jewiſh church, and erected upon its ruins ; but undeniably appearing to
be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our chriſtian Profeſſion, as far as we find it
agrees with this pattern in the mount; to which we ought religiouſly to conform and confine ourſelves.
THE ACTS, I.
Two things more are to be obſerved concerning this book. (1.) The penman of it. It was written by Luke, who wrote the third of the four goſpels,
which bears his name; and who (as the learned Dr. Whitby ſhews) was, very probably, one of the ſeventy diſciples, whoſe commiſſion (Luke
10. 1, &c.) was little inferior to that of the twelve apoſtles. This Luke was very much a companion of Paul in his ſervices and ſufferings.
Only Luke is with me, 2 Tim. 4. 11. We may know by his ſtyle in the latter part of this book, when and where he was with him, for then he
writes, We did ſo and ſo, as ch. 16. 10.—20. 6. and from thenceforward to the end of the book. He was with Paul in his dangerous voyage
to Rome, when he was carried thither a priſoner; was with him when from his priſon there he wrote his epiſtles to the Coloſſians and Philemon,
in both which he is named. And it ſhould ſeem that St. Luke wrote this hiſtory when he was with St. Paul at Rome, during his impriſonment
there, and was aſſiſtant to him ; for the hiſtory concludes with St. Paul’s preaching there in his own hired houſe. (2.) The title of it; The
Acts of the Apostles ; of the holy Apostles, ſo the Greek copies generally read it, and ſo they are called, Rev. 18. 20. Rejoice over her ye holy
apostles. One copy inſcribes it, The Acts of the Apostles by Luke the Evangelist. [I.] It is the hiſtory of the apoſtles; yet here is in it the
hiſtory of Stephen, Barnabas, and ſome other apoſtolical men, who though not of the twelve, were indued with the ſame Spirit, and employed in
the ſame work. And of thoſe that were apoſtles, it is the hiſtory of Peter and Paul only that is here recorded ; (and Paul was now of the twelve;)
Peter the apoſtle of the circumciſion, and Paul the apoſtle of the Gentiles, Gal. 2. 7. But this ſuffices as a ſpecimen of what the reſt did in other
places purſuant to their commiſſion, for they were none of them idle. And as we are to think what is related in the goſpels concerning Chriſt ſufficient,
becauſe Infinite Wiſdom thought ſo, the ſame we are to think here concerning what is related of the apoſtles, and their labours; for what more is
told us from tradition of the labours and ſufferings of the apoſtles, and the churches they planted, is altogether doubtful and uncertain, and what
think we cannot build upon with any ſatisfaction at all; this is gold, ſilver, and precious stones, built upon the foundation; that is wood, hay, and stubble.
[2.] It is called their acts, or doings. Gesta apostolorum. So ſome. II64áels—their practices of the leſſons their Maſter had taught them. The
apoſtles were a&tive men ; and though the wonders they did were by the word, yet they are fitly called their ačts; they ſpake, or rather the Spirit
The Dedication to Theophilus.
by them ſpake, and it was done.
The hiſtory is filled with their ſermons and their ſufferings; yet ſo much did they labour in their preaching,
and ſo voluntarily did they expoſe themſelves to ſufferings, and ſuch were their achievements by both, that they may very well be called
their acts.
CHAP. I.
The inſpired historian begins his narrative of the Acts of the Apostles,
I. With a reference to, and a brief recapitulation of his goſpel, or history
of the life of Christ, inſcribing this, as he had done that, to his friend
Theophilus, v. 1, 2. II. With a ſummary of the proofs of Christ’s re-
Jurrection, his conference with his diſciples, and the instructions he gave
them during the forty days of his continuance on earth, v. 2...5. III.
With a particular narrative of Christ’s aſcenſion into heaven, his diſci-
ples' diſcourſe with him before he aſcended, and the angels' diſcourſe
with them after he was aſcended, v. 6...11. IV. With a general idea of
the embryo of the christian church, and its state from Christ’s aſcenſion |
to the pouring out of the Spirit, v. 12... 14. V. With a particular ac-
count of the filling up of the vacancy that was made in the ſacred college - º º -
| know no unwritten word that we are to give credit to, but as it agrees.
by the death of Judas, by the electing of Matthias in his room.
1. THE former treatiſe have I made, O Theophilus, of
all that Jeſus began both to do and teach,
2. Until the day in which he was taken up, after that he
through the Holy Ghoſt had given commandments unto
the apoſtles, whom he had choſen. 3. To whom alſo he
ſhewed himſelf alive after his paſſion, by many infallible
proofs, being ſeen of them forty days, and ſpeaking of
the things pertaining to the kingdom of God; 4. And
being aſlembled together with them, commanded them
that they ſhould not depart from Jeruſalem, but wait
for the promiſe of the Father, which, ſaith he, you have
heard of me. 5. For John truly baptized with water;
but ye ſhall be baptized with the Holy Ghoſt, not many
days hence. -
In theſe verſes,
I. Theophilus is put in mind, and we in him, of St. Luke's goſpel,
which it will be of uſe for us to caſt an eye upon before we enter upon
the ſtudy of this book, that we may ſee not only how this begins
there where that breaks off, but that, as in waterface anſwers to Jace,
ſo do the acts of the apostles to the aëts of their Maſter, the acts of his
raCe,
§ 1. His patron, to whom he dedicates this book, (I ſhould rather ſay
his pupil, for he defigns, in dedicating it to him, to inſtruct and direct
him, and not to crave his countenance or protećtion,) is, Theophilus,
v. 1. In the epiſtle dedicatory before his goſpel, he had called him
most excellent T.heophilus, here he calls him no more than OTheophilus,
not that he had loſt his excellency, or that it was diminiſhed and become
leſs illuſtrious; but either he had now quitted his place, whatever it was
for the ſake of which that title was given him; or, he was now grown
into years, and deſpiſed ſuch titles of reſpect more than he had done; or
Luke was grown more intimate with him, and therefore could addreſs
him with the more freedom. It was uſual with the ancients, both chriſ-
tian and heathen writers, thus to inſcribe their writings to ſome particular
perſons. But the direéting ſome of the books of the ſcripture ſo is an
intimation to each of us to receive them as if dire&ted to us in particular,
to us by name; for whatſoever things were written before time, were
written for our learning. -
2. His goſpel is here called the former treatiſe which he had made,
which he had an eye to in writing this, intending this for a continuation,
and confirmation of that, roy ngãroy Adyoy—the former word. What is
written of the goſpel, is the word as truly as what was ſpoken ; nay, we
with that which is written. He made the former treatiſe, and now
is divinely inſpired to make this, for Chriſt’s ſcholars muſt go on toward
perfection, Heb. 6. 1. And therefore their guides muſt help them on,
muſt ſtill teach the people knowledge, (Eccl. 12, 9.) and not think that
their former labours, though ever ſo good, will excuſe them from further
labours; but they ſhould rather be quickened and encouraged by them,
as St. Luke here, who, becauſe he had laid the foundation in a former
treatiſe, will build upon it in this. Let not this therefore drive out that ;
let not new ſermons and new books make us forget old ones, but put us
in mind of them, and help us to improve them. º
3. The contents of his goſpel were, that, all that, which Jeſus began
both to do and teach ; and the ſame is the ſubjećt of the writings of the
other three evangeliſts. Obſerve, (1.) Chriſt both did and taught.
The doćtrine he taught was confirmed by the miraculous works he did,
which proved him a Teacher come from God, John 3. 2. And the duties.
he taught were copied out in the holy gracious works he did, for he
hath left us an example, and that ſuch as proves him a Teacher come from God
too, for by their fruits ye ſhall know them. Thoſe are the beſt miniſters,
that both do and teach, whoſe lives are a conſtant ſermon. (2.) He
began both to do and teach ; he laid the foundation of all that was to be
taught and done in the chriſtian church. His apoſtles were to carry
on and continue what he began, and to do and teach the ſame things.
Chriſt ſet them in, and then left them to go on, but ſent his Spirit to
empower them both to do and teach. It is a comfort to thoſe who are
endeavouring to carry on the work of the goſpel, that Chriſt himſelf
began it. The great ſalvation at the first began to be ſpoken by the Lord,
Heb. 2. 3. 3. The four evangeliſts, and Luke particularly, have
handed down to us all that Jeſus began both to do and to teach ; not all
the particulars, the world could not have contained them ; but all the
heads, ſamples of all, ſo many, and in ſuch variety, that by them you
may judge of the reſt. We have the beginnings of his doćtrine, (Matth.
|| 4, 17.) and the beginnings of his miracles, John 2, 11. Luke had
THE ACTS, I.
Chriſt's Addreſs to his Apoſtles.
ſpoken, had treated, of all Chriſt’s ſayings and doings, had given us a
general idea of them, though he had not recorded each in particular,
4. The period of the evangelical ſtory is fixed to the day in which he
was taken up, v. 2. Then it was that he left this world, and his bodily
preſence was no more in it. St. Mark’s goſpel concludes with the Lord’s
being received up into heaven, (Mark 16. 19.) and ſo does St. Luke's,
Luke 24, 51. Chriſt continued doing and teaching to the laſt, till he was
taken up to the other work he had to do within the veil.
1I. The truth of Chriſt’s reſurre&tion is maintained and evidenced,
v. 3.
terial, that it was neceſſary to be upon all occaſions repeated. The
great evidence of his reſurre&tion, was, that “he ſhewed himſelf alive to
his apoſtles ; being alive, he ſhewed himſelf ſo, and he was ſeen of them.”
They were honeſt men, and one may depend upon their teſtimony; but
the queſtion is, whether they were not impoſed upon, as many a well-
meaning man is. . No, they were not ; for,
1. The proofs were infallible, rexpºſéz—plain indications, both that
he was alive, (he walked and talked with them, he ate and drank with
them,) and that it was he himſelf, and not another, for he ſhewed them.
again and again the marks of “the wounds in his hands, and feet,
and ſide;” which was the utmoſt proof the thing was capable of, or re-
uired. # -
Q 2. They were many, and often repeated; “he was ſeen by them
forty days;” not conſtantly reſiding with them, but frequently appear-
ing to them, and bringing them by degrees to be fully ſatisfied concern-
ing it, ſo that all their forrow for his departure was done away by it.
Chriſt’s ſtaying upon earth ſo long after he was “entered upon his ſtate
of exaltation and glory,” to confirm the faith of his diſciples, and com-
fort. their hearts, was ſuch an inſtance of condeſcenfidn and compaſſion to
believers, as may fully aſſure us, “that we have a High-Prieſt that is
touched with the feeling of our infirmities.” , -
III. A general hint given of the inſtructions he furniſhed his diſciples
with, now that he was about to leave them. Since “he breathed on
them, and opened their underſtandings, they were better able to receive
them.” - * -
1. He inſtrućted them concerning the work they were to do ; “He
gave commandments to the apoſtles whom he had choſen.” Note, Chriſt’s
choice is always attended with his charge. Thoſe whom he eleēted into
the apoſtleſhip, expe&ted he ſhould give them preferments, but, inſtead
of that, he gave them commandments. When “he took his journey, and
gave authority to his ſervants, and to every one his work,” (Mark, 13.
34.) “ he gave them commandments through the Holy Ghoſt,” which
he was himſelf filled with as Mediator, and which he had breathed into
them. In giving “ them the Holy Ghoſt, he gave them his command-
ments;” for the Comforter will be a Commander; and his office was
“ to bring to their remembrance what Chriſt had ſaid. He charged
thoſe that were apoſtles by the Holy Ghoſt ;” ſo the words are placed.
It was their receiving the Holy Ghost, that ſealed their commiſſion, John
20. 22. He was not taken up till after he had given them their charge,
and ſo finished his work. -
2. He inſtructed them concerning the doćtrine they were to preach ;
• He ſpake to them of the things pertaining to the kingdom of God.”
He had given them a general idea of that kingdom, and the certain time
it ſhould be ſet up in the world; (in his parable Mark 13.) but here
he let them more into the nature of it, as a kingdom of grace in this
world, and of glory in the other ; and opened to them that covenant
which is the great charter by which it is incorporated. Now this was
intended, (1.) To prepare them to receive the Holy Ghost, and to go
through that which they were defigned for . He tells them in ſecret
what they muſt tell the world; and they ſhall find that the Spirit of truth
when he comes, will ſay the ſame. (2.) To be one of the proofs of
Chriſt’s reſurre&tion ; ſo it comes in here; the diſciples to whom he
ſhewed himſelf alive, knew that it was he, not only by what he shewed them,
but by what he ſaid to them. None but he could ſpeak thus clearly, thus
fully, “ of the things pertaining to the kingdom of God.” He did not
entertain them with diſcourſes of politics or the kingdoms of men, of
philoſophy or the kingdom of nature, but pure divinity and the kingdom
of grace; the things which moſt neally concerned them, and thoſe to
whom they were ſent.
IV. A particular aſſurance given them, that they should now ſhortly
receive the Holy Ghoſt, with orders given them to expect it; (v. 4, 5.)
he being affèmbled together with them, probably in the interview at the
mountain in Galilee, which he had appointed before his death ; for there
Vol. II. No. 23.
That part of what was related in the former trealiſe, was ſo ma-
Though he had now ordered them to Galilee, yet they muſt not think to
continue there ; no, they muſt return to Jeruſalem, and not depart thence.
Obſerve, *
1. The command he gives them to wait ; this was to raiſe their ex-
pećtations of ſomething great ; and ſomething very great they had reaſon
to expect from their exalted Redeemer. (1.) They muſt wait till the
time appointed, which is now not many days hence. T hey that by faith
hope promiſed mercies will come, muſt with patience wait till they do
come ; according to the time, the ſet time. And when the time dates
nigh, as now it did, we muſt, as Daniel, look earnestly for it, Dan. 9. 3.
(2.) They muſt “wait in the place appointed, in Jeruſalem, for there
the Spirit muſt be firſt poured out,” becauſe Chriſt was to be as « King
upon the holy hill of Zion;” and becauſe “the word of the Lord muſ.
go forth from Jeruſalem;” that muſt be the mother-church. . There
Chriſt was put to shame, and therefore there he will have this honour done
him ; and this favour is done to Jeruſalem, to teach us to forgive our
enemies and perſecutors. The apoſtles were more expoſed to danger at
Jeruſalem than they would have been in Galilee; but we may cheerfully
truſt God with our ſafety, when we keep in the way of our duty. The
apoſtles were now to put on a public charaćter, and therefore muſt ven-
ture in a public ſtation ; Jeruſalem was the fitteſt candleſtick for thoſe
lights to be ſet up in.
2. The aſſurance he gives them that they ſhall not wait in vain; the
bleſſing deſigned them ſhall corne, and they ſhall find it was worth wait-
ing for ; ; You ſhall be baptized with the Holy Ghoſt :" that is, (1.)
“The Holy Ghost ſhall be poured out upon you more plentifully than
ever.” They had already been “breathed upon with the Holy Ghoſt,”
(John 20. 22.) and they had found the benefit of it; but now they
ſhall have larger meaſures of his gifts, graces, and comforts, and be bap-
tized with them ; where there ſeems to be an alluſion to thoſe Old Teſta-
ment promiſes of “the pouring out of the Spirit,” Joel 2. 28. Iſa.
44, 3.—32. 15. (2.) “ Ye shall be cleanſed and purifted by the Holy
Ghost, as the prieſts were baptized and waſhed with water,” when they
were conſecrated to the ſacred funètion ; “They had the ſign, ye ſhall
have the thing fignified. Ye ſhall be “ſanétified by the truth, as the
Spirit ſhall lead you more and more into it, and your conſciences purged
by the witneſs of the Spirit, that ye may ſerve the living God in the
apostleship.” 3. “Ye ſhall hereby be more effectually than ever engaged
to your Maſter, and to his condućt, as Iſrael was baptized unto Moſes
in the cloud, and in the fea;’ ye ſhall be tied ſo faſt to Chriſt, that ye
º never, for fear of any ſufferings, forſake him again, as once you
i .”
Now this gift of the Holy Ghost he ſpeaks of, [1..] As “ the promiſe
of the Father, which they had heard of him,” and might therefore depend
Ull)OI] . .
First, The Spirit was given by promiſe, and it was at this time the great
promiſe, as that of the Meſfiah was before, (Luke 1. 72.) and that of
eternal life is now, 1 John 2, 25. Temporal good things are given by
Providence, but the Spirit and ſpiritual bleſſings are given by promiſe, Gai.
3. 28. The Spirit of God is not given as the ſpirit of men is given us, and
formed within us, by a courſe of nature, (Zech. 12. 1.) but by the word
of God. 1. That the gift may be the more valuable, Chriſt thought the
promiſe of the Spirit a legacy worth leaving to his church. 2. That it
may be the more ſure, and that the heirs of promiſe may be confident of
the immutability of God’s counſel herein. 3. That it may be of grace,
peculiar grace, and may be “received by faith, laying hold on th: pro-
miſe,” and depending upon it. As Chriſt, ſo the Spirit, is received by
faith. w
Secondly, It was “the promiſe of the Father, of Chriſt's Father.”
Chriſt, as Mediator, had an eye to God as his Father, fathering his de-
fign, and owning it all along. Qf our Father, who, if he give us the
adoption of ſons, will certainly give us the Spirit of adoption, Gal. 4. 5.
He will give “the Spirit, as the l’ather of lights, as the Father of ſpi-
rits, and as the Father of mercies ; it is the promiſe of the Father.”
Thirdly, This “promiſe of the Father they had heard from Chriſt
many a time,” eſpecially in the farewell ſermon he preached to them a
little before he died, wherein he aſſured them, again and again, that the
Comforter should come. This confirms the promiſe of God, and encou-
rages us to depend upon it, that we have “heard it from Jeſus Chriſt :
for in him all the promiſes of God are yea, and amen.” “You have
heard it from me, and I will make it good.”
[2.] As the predićtion of John Baptiſt ; for ſo far Chriſt here directs
them to look; (v. 5.) “You have not only heard it Jrom me, but you
is mention of their coming together again, (v. 6.) to attend his aſcenſion. || had it from John ; when he turned you over to me, he ſaid, (Maith.
THE ACTS, I.
3. 11.) ‘ I indeed baptize you with water, but he that comes after me,
It is a great honour that
ſhall baptize you with the Holy Ghoſt.” e
| Chriſt now does to John, not only to quote his words, but to make this
great gift of the Spirit, now at hand, to be the accompliſhment of them.
Thus he confirmeth the word of his ſervants, his meſſengers,” Iſa.
44, 26. But Chriſt can do more than any of his miniſters. It is an ho-
nour to them to be employed in diſpenſing the means of grace, but it is
his prerogative to give the Spirit of grace. “He ſhall baptize you with
the Holy Ghoſt; ſhall teach you by his Spirit, and give his Spirit to
make interceffion in you ;” which is more than the beſt miniſters preach-
ing with us.
* Now this gift of the Holy Ghoſt thus promiſed, thus propheſied of,
thus waited for, is that which we find the apoſtles received in the next
chapter, for in that this promiſe had its full accompliſhment ; that was
it that shall come, and we look for no other ; for it is here promiſed to
be given not many days hence. He does not tell them how many, becauſe
they muſt keep every day in a frame fit to receive it. Other ſcriptures
ſpeak of the gift of the Holy Ghost to ordinary believers, this ſpeaks of
that particular power which, by the Holy Ghost, the firſt preachers of the
goſpel, and planters of the church, were endued with, enabling them in-
fallibly to relate to that age, and record to poſterity, the doćtrine of
Chriſt, and the proofs of it; ſo that by virtue of this promiſe, and the
performance of it, we receive the New Teſtament as of divine inſpiration,
and venture our ſouls upon it.
6. When they therefore were come together, they aſked
of him, ſaying, Lord, wilt thou at this time reſtore again
the kingdom to lſrael? 7. And he ſaid unto them, It is
not for you to know the times or the ſeaſons, which the
|Father hath put in his own power. 8. But ye ſhall receive
power, after that the Holy Ghoſt is come upon you : and
ye ſhall be witneſſes unto me, both in Jeruſalem, and in
all Judea, and in Samaria, and unto the uttermoſt part of
the earth. 9. And when he had ſpoken theſe things, while
they beheld, he was taken up, and a cloud received him
out of their fight. 10. And while they looked ſteadfaſtly
toward heaven, as he went up, behold, two men ſtood by
them in white apparel ; 11. Which alſo ſaid, Ye men
of Galilee, why ſtand ye gazing up into heaven This
ſame Jeſus which is taken up from you into heaven,
ſhall ſo come in like manner as ye have ſeen him go into
heaven.
In Jeruſalem Chriſt, by his angel, had appointed his diſciples to meet
him in Galilee; there he appointed them to meet him in Jeruſalem again,
ſuch a day; thus he would try their obedience, and it was found ready
and cheerful; they came together, as he appointed them, to be the wit-
nºffès of his aſcenſion; which here we have an account of. Obſerve,
I. The queſtion they aſked him at this interview. They came together
to him, as thoſe that had conſulted one another about it, and concurred
in the queſtion, nemine contradicente—unanimouſly; they came in a
body, and put it to him as the ſenſe of the houſe ; “ Lord, wilt thou at ||
* time reſtore again the kingdom to Iſrael 2’’ Two ways this may be
taken. -
1. “Surely thou wilt not at all restore it to the preſent rulers of Iſrael,
the chief priests and the elders, that put thee to death, and, to compaſs
that deſign, tamely gave up the kingdom to Caeſar, and owned them.
ſelves his ſubječis What Shall thoſe that hate and perſecute thce and
us, be truſted with power 2 That be far from thee.”
Or rather, -
2. “Surely thou wilt now restore it to the Jewiſh nation, as far as it
will ſubmit to thee as their King !” Now two things were amiſs in this
queſtion : - - -
(1.) Their expectation of the thing itſelf. They thought Chriſt
would restore the kingdom to Iſrael, that is, that he would-make the na-
tion of the Jews as great and confiderable among the nations as it was
“in the days of David and Solomon, of Aſa and Jehoſhaphat ; that, as
Shiloh, he would reſtore the ſceptre to Judah, and the lawgiver;” whereas
Chriſt came to ſet up his own kingdom, and that a kingdom of heaven,
}
Chriſt's Addreſs to his Apoſtles.
not to reſtore the kingdom to Iſrael, an earthly kingdom. See how apt
even good men are to place the happineſs of the church too much in ex-
ternal pomp and power As if Iſrael were not glorious unleſs the king-
dom were restored to it, nor Chriſt’s diſciples honoured unleſs they were
peers of the realm ; whereas we are bid to expect the croſs in this world,
and to wait for the kingdom in the other world. See how apt we are
to retain what we have imbibed, and how hard it is to get over the pre-
judices of education . The diſciples having ſucked in this notion with
their milk, that the Meſfiah was to be a temporal prince, they were long
before they could be brought to have any idea of his kingdom as ſpi-
ritual. See alſo how, naturally we are biaſſed in favour of our own peo-
ple ! They thought God would have norkingdom in the world, unleſs it
were restored to Iſrael; whereas the kingdoms of this world were to be-
come his, in whom he would be glorified, whether Iſrael fink or ſwim.
See alſo how apt we are to miſunderſtand ſcripture, and to underſtand
that literally, which is ſpoken figuratively, and to expound ſcripture by
our ſchemes, whereas we ought to form our ſchemes by the ſcriptures.
But when the Spirit shall be poured out from on high, our miſtakes will
be reëtified, as the apoſtles ſoon after were.
(2.) Their inquiry concerning the time of it; “ Lord, will thou do it
at this time 2 Now that thou haſt called us together, is it for this purpoſe,
that proper meaſures may be concerted for the restoring of the kingdom
to Iſrael P Surely there cannot be a more favourablejanóture than this.”
‘Now herein they miſſed it, [1..] That they were inquiſitive into that
which their Maſter had never dire&ted or encouraged them to inquire
into. [2.] That they were impatient for the ſetting up of that king-
dom in which they promiſed themſelves ſo great a ſhare, and would an-
ticipate the divine counſels. Chriſt had told them that they ſhould ſit on
thrones, (Luke 22. 30.) and now nothing will ſerve them but they muſt
be in the throne immediately, and cannot ſtay the time ; whereas he that
believeth, doth not make haste, but is ſatisfied that God’s time is the beſt
time.
II. The check which Chriſt gave to this queſtion, that which he had
a little before given to Peter’s inquiry concerning John, What is that to
thee P v. 7. “It is not for you to know the times and ſeaſons.” He
does not contradićt their expectation that the kingdom would be restored
to Iſrael, becauſe that miſtake would ſoon be reëtified by the pouring
out of the Spirit, after which they never had any more thoughts of the
temporal kingdom ; and alſo becauſe there is a ſenſe of the expe&tation
which is true, the ſetting up of the goſpel-kingdom in the world; and
their miſtake of the promiſe, ſhall not make it of no effect ; but he checks
their inquiry after the time.
1. The knowledge of this is not allowed to them ; It is not for you to
know, and therefore it is not for you to aſk. (1.) Chriſt is now parting
from them, and parts in love; and yet he gives them this rebuke, which
is intended for a caution to his church in all ages, to take heed of ſplit-
ting upon the rock which was fatal to our firſt parents—an inordinate
deſire of forbidden knowledge, and intruding into things which we have
not ſeen, becauſe God has not ſhewn. “Neſcire velle quae magiſter
maximus docere non vult, erudita inſcitia eſt—It is folly to covet to be
wiſe above what is written, and wiſdom to be content to be no wiſer.”
(2.) Chriſt had given his diſciples a great deal of knowledge above
others, (“To you it is given to know the myſteries of the kingdom of
God,”) and had promiſed them his Spirit, to teach them more ; now,
left they ſhould be puffed up with the abundance of the revelations, he
here lets them underſtand that there were ſome things which “it was
not for them to know.” We ſhall ſee how little reaſon we have to be
proud of our knowledge, when we confider how many things we are ig-
morant of. (3.) Chriſt had given his diſciples inſtructions ſufficient for
the diſcharge of their duty, both before his death, and fince his reſur-
rečtion, and this knowledge he will have them to be ſatisfied in ; for it
is enough for a chriſtian, in whom vain curioſity is a corrupt humour,
to be mortified, and not gratified. (4.) Chriſt had himſelf told his diſ-
ciples “the things pertaining to the kingdom of God,” and had pro-
miſed that “the Spirit ſhould ſhew them things to come concerning it,”
John 16. 13. He had likewiſe given them Jigns of the times, which it
was their duty to obſerve, and a fin to overlook, Matth. 24. 33.−16. 3.
But they muſt not expect or defire to know, either all the particulars of
future events, or the exact times of them. It is good for us to be kept
in the dark, and left at an uncertainty concerning the times and moments
(as Dr. Hammond reads it) of future events concerning the church,
as well as concerning ourſelves; concerning all the periods of time
and the final period of it, as well as concerning the period of our own
time. -
THE ACTs, I.
Chriſt’s Aſcenſion.
Prudens futuri, temporis exitum
Caliginoſa noćte premit Deus—
But Jove in goodneſs ever wiſe,
Hath hid, in clouds of thickeſt night,
All that in future proſpect lies
Beyond the ken of mortal fight—Hor.
As to the times and ſeaſons of the year, we know in general, there will be
fummer and winter counterchanged, but we know not particularly which
day will be fair or which foul, either in ſummer or in winter; ſo as to
our affairs in this world, when it is a ſummer-time of proſperity, that we
may not be ſecure, we are told there will come a winter-time of trouble ;
and in that winter, that we may not deſpond and deſpair, we are aſſured
that ſummer will return ; but what this or that particular day will bring
Jorth, we cannot tell, but muſt accommodate ourſelves to it, whatever it
is, and make the beſt of it. *
2. The knowledge of it is reſerved to God as his prerogative; it is
what the Father hath put in his own power; it is hid with him. None
befides can reveal the times and ſeaſons to come; known unto God are all
His works, but not to us, ch. 15. 18. It is in his power, and in his only,
“ to declare the end from the beginning ;” and by this he proves him-
ſelf to be God, Iſa. 46. 10. And though he did think fit ſometimes to
let the Old Teſtament prophets know the times and the ſeaſons, (as of
the Iſraelites’ bondage in Egypt four hundred years, and in Babylon
ſeventy years,) yet he has not thought fit to let you know the times and
ſeaſons, no not juſt how long it ſhall be before Jeruſalem be deſtroyed,
though you be ſo well aſſured of the thing itſelf. He hath not ſaid that
he will not give you to know ſomething more than you do of the times and
Jeaſons; he did do ſo afterward to his ſervant John ; but he has put it in his
own power to do it or not, as he thinks fit ; and what is in that New
Teſtament prophecy diſcovered concerning the times and the ſeaſons, is
fo dark, and hard to be underſtood, that, when we come to apply it, it
concerns us to remember this word, that it is not for us to be poſitive in
determining the times, and the ſeaſons. , Buxtorf mentions a ſaying of
the Rabbins concerning the coming of the Meſſiah ; “ Rumpatur ſpi-
ritus eorum qui ſupputant tempora—Periſh the men who calculate the
time.”
III. He cuts them out their work, and with authority aſſures them of
an ability to go on with it, and of ſucceſs in it; “It is not for you to
know the times and the ſeqſons, that will do you no good; but know this,
(v. 8,) that ye shall receive a ſpiritual power, by the deſcent of the Holy
Ghoſt upon you, and ſhall not receive it in vain, for ye shall be witneſis
wnto me and my glory, and your teſtimony shall not be in vain, for it ſhall
be received here in Jeruſalem, in the country about and all the world
over,” v. 8. If Chriſt make us ſerviceable to his honour in our own
day and generation, let that be enough for us, and let not us perplex
ourſelves about times and ſeaſons to come. Chriſt here tells them,
1. That their work ſhould be honourable and glorious; ?e shall be
witneſſes unto me. (1.) They ſhall proclaim him King, and publiſh
thoſe truths to the world, by which his kingdom ſhould be ſet up, and
he would rule. They muſt openly and ſolemnly preach his goſpel to
the world. (2.) They ſhall prove this, ſhall confirm their teſtimony, not
as witnſſes do, with an oath, but with the divine ſeal of miracles and ſu-
pernatural gifts : “Ye ſhall be martyrs to me, or my martyrs,” as ſome
copies read it ; for they atteſted the truth of the goſpel with their ſuf.
ferings, even unto death. t
2. That their power for this work ſhould be ſufficient. They had
not ſtrength of their own for it, nor wiſdom or courage enough ; they
were naturally of the weak and foolish things of the world; they durſt
not appear as witnesses for Chriſt upon his trial, neither as yet were they
able. “But ye shall receive the power of the Holy Ghost coming upon
gyou, (ſo it may be read,) ſhall be animated and actuated by a better ſpi-
rit than your own ; ye ſhall have power to preach the goſpel, and to
prove it out of the ſcriptures of the Old Teſtament,” (which, when
they were filled with the Holy Ghost, they did to admiration, ch. 18. 28.)
“ and to confirm it both by niracles and by ſufferings.”
Note, Chriſt’s witnesses shall receive power for that work to which he
calls them ; whom he employs in his ſervice, he will qualify them for it,
and bear them out in it.
3. That their influence ſhould be great, and very extenſive ; “ re
shall be witnesses for Chriſt, and ſhall carry on his cauſe,” (1.) “ In
Jeruſalem ; there ye muſt begin, and many there will receive your
teſtimony ; and they that do not, will be left inexcuſable.” (2.)
“ Tour light ſhall from thence shine throughout all Judea, where before
ye have laboured in Väin.” (3) “Thence ye ſhall proceed to Samaria,
though at your firſt miſfion ye were forbidden to preach in any of the
cities of the Samaritans.” (4.) “Your uſefulneſs ſhall reach to the ut-
termost part of the earth, and ye ſhall be bleſfings to the whole world.”
IV. Having left theſe inſtructions with them, he leaves them ; º 9.)
When he had ſpoken these things, and had ſaid all that he had to ſay, he
blessed them ; |. we were told, Luke 24. 50.) and while they beheld
him, and had their eye fixed upon him, receiving his bleſfing, “ he was
gradually taken up, and a cloud received him out of their fight.” We
have here Chriſt’s ascending on high ; not fetched away, as Elijah was,
“ with a chariot of fire and horſes of fire,” but riſing to heaven, as he
roſe from the grave, purely by his own power; his body being now,
as the bodies of the ſaints will be at the reſurre&tion, a “ſpiritual body,
and raiſed in power and incorruption.” Obſerve,
1. He began his aſcenſion in the ſight of his diſciples, even, while they
beheld. They did not ſee him come up out of the grave, becauſe they
might ſee him after he was riſen, which would be ſatisfaction enough ;
but they ſaw him go up toward heaven, and had ačtually their eye upon
him, with ſo much care and intention of mind, that they could not be
deceived. It is probable that he did not fly ſwiftly up, but moved up-
wards gently for the further ſatisfaction of his diſciples.
2. He vaniſhed out of their ſight, in a cloud, either a thick cloud, for
God ſaid that he would dwell in the thick darkneſs; or a bright cloud, to
fignify the ſplendour of his glorious body. It was a bright cloud that
overſhadowed him in his transfiguration, and moſt probably this was ſo,
Matth, 17. 5. This cloud received him, it is probable, when he was gone
about as far from the earth as the clouds generally are ; yet it was not
ſuch a ſpreading cloud as we commonly ſee, but ſuch as juſt ſerved to
incloſe him. Now he made the clouds his chariot, Pſ. 104.3. God had
often come down in a cloud, now he went up in one. Dr. Hammond
thinks that the clouds receiving him here, were the angels receiving him ;
for the appearance of angels is ordinarily deſcribed by a cloud, comparing
Exod. 25. 22. with Lev. 16. 2. By the clouds there is ſort of a com-
munication kept up between the upper and lower world, in them the
vapours are ſent up from the earth, and the dews ſent down from heaven;
fitly therefore does he aſcend in a cloud, who is Mediator between God
and man, by whom God’s mercies come down upon us, and our prayers
come up to him. This was the laſt that was ſeen of him, the eyes of a
great many witneſſes followed him into the cloud; if we would know
what came of him then, we may find, (Dan. 7. 13.) “That one like
the Son of man came with the clouds of heaven, and came to the An-
cient of days, and they brought him in the clouds as he came near before
him.”
V. The diſtiples, when he was gone out of their ſight, yet ſtill continued
looking up ſteadfaſtly to heaven, (v. 10.) and this longer than it was fit
they ſhould ; and why ſo :
1. Perhaps, they hoped that Chriſt would preſently come back to
them again, to restore the kingdom to Iſrael, and were loath to believe
they ſhould now part with him for good and all ; ſo much did they ſtill
dote upon his bodily preſence, though he had told them that it was expe-
dient for them that he should go away. Or, they look after him, as
doubting whether he might not be dropped, as the ſons of the prophets
thought concerning Elijah, (2 Kings 2. 16.) and ſo they might have
him again.
2. Perhaps they expected to ſee ſome change in the viſible heavens,
now upon Chriſt’s aſcenſion, “that either the ſun ſhould be aſhamed, or
the moon confounded,” (Iſa. 24, 6,) as being out-ſhone by his luſtre; or
rather, that they ſhould ſhew ſome fign of joy and triumph ; or perhaps
they promiſed themſelves a fight of the glory of the inviſible heavens,
upon their opening to receive him. Chriſt had told them, “that here-
after they ſhould ſee heaven opened;” (John I. 51.) and why ſhould
not they expect it now
VI. Two angels appeared to them, and delivered them a ſeaſonable
meſſage from God. There was a world of angels ready to receive our
Redeemer, now that he made his public entry into the Jeruſalem above :
we may ſuppoſe theſe two loath to be abſent then ; yet, to ſhew how
much Chriſt had at heart the concerns of his church on earth, he ſent two
| of thoſe that came to meet him, back to his diſciples, who appear as two
men in white apparel, bright and gliſtering ; for they know, according to
the duty cf their place, that they are really ſerving Chriſt, when they
are miniſtering to his ſervants on earth. Now we are told what they ſaid
to them,
1. To check their curioſity; “Ye men of Galilee, why ſtand ye gaz-
ing up into heaven º’’ He calls them. men 9ſ Galilee, to put them in
mind of the rock out of which they were hewn, Chriſt had put a great
honour upon them, in making them his ambaſſadors; but they muſt re-
member that they are men, earthen veſſels, and men of Galilee, illiterate
men, looked upon with diſdain. Now, ſay they, “ IWhy ſtand ye here,
like Galileans, rude and unpoliſhed men, gazing up into heaven P. What
would ye ſee 2 You have ſeen all that ye were called together to ſee, and
why do ye look any further ? Why stand ye gazing, as men frightened
and perplexed, as men aſtoniſhed and at their wits' end ?” Chriſt’s diſciples
ſhould never ſtand at a gaze, becauſe they have a ſure rule to go by, and
a ſure foundation to build upon.
2. To confirm their faith concerning Chriſt’s ſecond coming. Their
Maſter had often told them of that, and the angels are ſent at this time
ſeaſonably to put them in mind of it; “ This ſame Jeſus, who is taken up
from vow into heaven, and whom ye are looking thus long after, wiſhing
ye had him with you again, is not gone for ever, for there is a day ap-
pointed, in which he will come in like manner thence, as ye have ſeen him
go thither, and ye muſt not expe&t him back till that appointed day.”
(1.) “This ſame Jºſus shall come again in his own perſon, clothed with
this glorious body; this ſame Jeſús, who came once “to put away ſin by
the ſacrifice of himſelf, will appear a ſecond time without ſin,” (Heb. 9. -
& X ſº
. . . .
glory to judge. The ſame Jeſus, who has given you your charge, will
come again to call, you to an account, how you have performed your
truſt; he, and not another,” Job 19. 27. (2.) “ He shall come in like
manner. He is gone away in a cloud, and attended with angels ; and
‘behold, he comes in the clouds, and with him an innumerable company
of angels ' He is “gone up with a ſhout and with the ſound of a trum-
pet,” (Pſ. 47, 5.) and he will. deſcend from heaven with a ſhout and
with the trump of God,” I Theſſ. 4. 16. Ye have now loſt the fight of
him in the clouds and in the air ; and whither he is gone, ye cannot follow
him now, but ſhall then, when ye ſhall be caught up in the clouds, to meet
the Lord in the air.”
tion of our Maſter’s ſecond coming ſhould quicken and awaken us ; and
when we ſtand gazing and trembling, the confideration of it ſhould com-
fort and encourage us.
12. Then returned *they unto Jeruſalem, from the
mount called Olivet, which is from Jeruſalem a ſabbath-
day’s journey, 13. And when they were come in, they | ing people, and give themſelves to prayer.
went up into an upper-room, where abode both Peter, and
James, and John, and Andrew, Philip, and Thomas, Bar-
tholomew, and Matthew, James the ſon of Alpheus, and e * º
- |fore they entered upon it, they were inſtant in prayer to God for his pre-
Simon Zelotes, and Judas the brother of James. 14. Theſe
all continued with one accord in prayer and ſupplication-
with the women, and Mary the mother of Jeſus, and with
his brethen. .
We are here told,
I. From whence Chriſt afcended; from the mount of Olives, (v. 12.) |
from that part of it where the town of Bethany ſtood, Luke 24, 50.
There he began his ſufferings, (Luke 22, 39.) and therefore there he rolled
away the reproach of them by his glorious aſcenſion, and thus ſhewed
that his paſſion and his aſcenfien had the ſame reference and tendency.
This would he enter upon his kingdom in the fight of Jeruſalem, and of .
thoſe undutiful ungrateful citizens of his, that would not have him to
reign over them. It was propheſied of him, (Zech. 14. 4.) “That his
feet ſhall ſtand upon the mount of Olives, which is before Jeruſalem,
i, 28.) who came once in diſgrace to be judged, will corne again in * wº * -
- | ſeem, this upper room was in a private houſe. Mr. Gregory of Oxford is
When we ſtand gazing and trifling, the confidera- |
| ployed as evangeliſts. .
ſhall ſtand laſt there ; and preſently it follows, The mount of Olives ſhall
cleave in two.” From the mount of Olives he aſcended, who is the good
0live-tree, whence we receive the unction, Zech. 4, 12. Rom, 11. 24.
This mount is here ſaid to be near Jeruſalem, a ſabbath-day's journey from
it, that is a little way; no further than devout people uſed to walk out
on a ſabbath-evening, after the public worſhip was over, for meditation;
ſome reckon it a thouſand paces, others two thouſand cubits ; ſome feven
ruſalem, (John 1 i. 18.) but that part of the mount of Olives which was
next to Jeruſalem, whence Chriſt began to ride in triumph, was but feven
or eight furlongs off. The Chaldee paraphraſt on Ruth J. ſays, “We
are commanded to keep the ſabbaths and the holy days, ſo as not to go |
above two thouſand cubits; which they build upon Joſh. 3. 4. where in ||
in their march through Jordan, the ſpace between them and the ark was
ào be two thouſand cubits, God had not then thus limited them, but they
| one ſpake, they all prayed.
The Apoſtles in Jeruſalem.
limited themſelves; and thus far it is a rule to us, not to journey on
the ſabbath any more than in order to the ſabbath-work; and as far as is

neceſſary to that, we are not only allowed, but enjoined, 2 Kings 4. 23.
2. Whither the diſciples returned ; They came to Jeruſalem, according
to their Maſter'sappointment, though there they were in the midſt of ene-
mies; but it ſhould ſeem that though immediately after Chriſt’s reſurrec-
tion they were watched, and were in fear of the Jews, yet after it was known
that they were gone into Galilee, no notice was taken of their return to Jé-
ruſalem, nor any further ſearch made for them. God can find out hiding
| places for his people in the midst of their enemies, and ſo influence Saul,
that he ſhall not ſeek for David any more. At Jeruſalem they “went
up into an upper room, and there abode ;” not that they all lodged and
dieted together in one room, but there they aſſembled every day, and
ſpent time together in religious exerciſes, in expectation of the deſtent of
the Spirit. Divers conjećtures the learned have about this upper room ; ,
ſome think it was one of the upper rooms in the temple ; but it cannot be
thought that the chief priests, who had the letting of thoſe rooms, would
ſuffer Chriſt’s diſciples conſtantly to reſide in any of them. It was ſaid
indeed by the ſame hiſtorian, “that they were continually in the tem-
ple ; (Luke 24. 53.) but that was in the courts of the temple, at the hours
of prayer, where they could not be hindered from attending; but, it ſhould
of that mind, and quotes a Syriac ſcholiaſt upon this place, who ſays that
it was “the ſame upper room in which they had eaten the paſſover ;
and though that was called, &vāysov, this, trigăov, both may ſignify the
ſame. “Whether,” ſays he, “it was the houſe of St. John the evange-
liſt, as Euodius delivered, or that of Mary the mother of John Mark, as
others have colle&ted, cannot be certain.” “Notes, ch. 3. -
3. Who the diſciples were, that kept together. The eleven apoſtles.
are here named, (v. 13.) ſo is Mary the mother of our Lord, (v. 14.)
and it is the laſt time that ever any mention is made of her in the ſcriptures.
There were others that are here ſaid to be the brethren of our Lord, his
kinſmen according to the flesh ; and, to make up the hundred and twenty
ſpoken of, (v. 15.) we may ſuppoſe that all or moſt of the ſeventy diſci-
ples were with them, that were aſſociates with the apoſtles, and were em-
4. How they ſpent their time; They all continued with one accord in
prayer and ſupplication. Obſerve, -
(1.) They prayed, and made ſupplication. All God’s people are pray.
It was now a time of trouble
and danger with the diſciples of Chriſt, they were as ſheep in the
midſt of wolves; and, Is any afflicted A Let him pray; that will filence
cares and fears. They had now work before them, great work, and be-
ſence with them in it. Before they were firſt ſent forth, Chriſt ſpent
time in prayer for them, and now they in prayer for themſelves. They
were waiting for the deſcent of the Spirit upon them, and therefore abound:
ed thus in prayer. The Spirit deſcended upon our Saviour when he was
praying, Luke 3. 21. Thoſe are in the beſt frame to receive ſpiritual
bleſfings, that are in a praying frame. Chriſt had promiſed now ſhortly
to ſend the Holy Ghost ; now that promiſe was not to ſuperſede prayer,
but to quicken and encourage it. God will be inquired of for promiſed
mercies, and the nearer the performance ſeems to be, the more earneſt we
| ſhould be in prayer for it.
(2.) They continued in prayer, ſpent much time in it more than ordi-
nary, prayed frequently, and were long in prayer. They never miſſed
an hour of prayer; they reſolved to perſevere herein till the Holy Ghost
came, according to the promiſe ; to pray, and not to faint. It was ſaid,
(Luke 24, 53.) They were praiſing and blºſing God; here, They con.
tinued in prayer and ſupplication ; for as praiſe for the promiſe is a de-
cent way of begging for the performance, and praiſe for former mercy
| of begging further mercy ; ſo, in ſeeking to God, we give him the glory
of the mercy and grace which we have found in him.
3. They did this with one accord; that intimates that they were toge-
| ther in holy love, and that there was no quarrel or diſcord among them ;
| and thoſe who ſo keep the unity of the Spirit in the bond of peace, are beſ:
furlongs, others eight. Bethany indeed was “fifteen furlongs from Je- |
prepared to receive the comforts ºf the Holy Ghoſt. It alſo ſpeaks their
worthy concurrence in the ſupplications that were made ; though but
And if, when “two agree to aſk, it ſhall be
done for them,” much more when many agree in the ſame petition. See
Matth. 18, 19.
15. And in thoſe days Peter ſtood up in the midſt of
|the diſciples, and ſaid, (the number of the names together
! THE ACTS, I.
The Appointment of a new Apoſtle.
were about an hundred and twenty,) 16. Men and bre-
thren; This ſcripture muſt needs have been fulfilled,
which the Holy Ghoſt by the mouth of David ſpake be-
fore concerning Judas, which was guide to them that took
Jeſus. 17. For he was numbered with us, and had ob-
tained part of this miniſtry. 18. Now this man purchaſed
a field with the reward of iniquity; and, falling headlong
he burſt aſunder in the midſt, and all his bowels guſhed
Out.
ruſalem ; inſomuch as that field is called in their proper
tongue, Aceldama, that is to ſay, The field of blood. 20.
For it is written in the book of Pſalms, Let his habita-
tion be deſolate, and let no man dwell therein; and his
biſhopric let another take. 21. Wherefore of theſe men
which have companied with us all the time that the Lord
Jeſus went in and out among us, 22. Beginning from the
baptiſm of John, unto that ſame day that he was taken up
from us, muſt one be ordained to be a witneſs with us of
his reſurreótion. 23. And they appointed two, Joſeph called
Barſabas, who was ſurnamed Juſtus, and Matthias. 24.
And they prayed, and ſaid, Thou, Lord, who knoweſt
the hearts of all men, ſhew whether of theſe two thou
haſt choſen, 25. That he may take part of this miniſtry
and apoſtleſhip, from which Judas by tranſgreſſion fell,
that he might go to his own place. 26. And they gave
forth their lots; and the lot fell upon Matthias, and he
was numbered with the eleven apoſtles. i
The fin of Judas was not only his ſhame and ruin, but it made a gap
in the college of the apoſtles. They were ordained twelve with an eye
to the twelve tribes of Iſrael, deſcended from the twelve patriarchs; they
were the twelve stars that make up the church’s crown, (Rev. 12. 1.)
and for them twelve thrones were deſigned, Matth. 19. 28. Now being
twelve when they were learners, if they were but eleven when they were
to be teachers, it would occaſion every one to inquire what was become
of the twelfth, and ſo revive the remembrance of the ſcandal of their ſo-
ciety ; and therefore care was taken, before the deſcent of the Spirit,
to fill up the vacancy, which now we have an account of the doing
of, our Lord Jeſus, probably, having given dire&tions about it, among
other things which he ſpake pertaining to the kingdom of God. Obſerve,
I. The perſons concerned in this affair.
1. The houſe confiſted of about an hundred and twenty. Theſe were
the number of the names, that is, the perſons ; ſome think, the men only,
diſtinguiſhed from the women. Dr. Lightfoot reckons that the eleven
apostles, the ſeventy diſciples, and about thirty-nine more, all of Chriſt’s
own kindred, country, and concourſe, made up this one hundred and twenty,
and that theſe were a ſort of ſynod, or congregation of miniſters, a ſtand-
ing preſbytery, (A&ts 4. 21.) to whom none of the rest durst join them-
ſelves, (ch. 5. 13.) and that they continued together till the perſecution
at Stephen’s death diſperſed them all but the apoſtles ; (ch. 8. 1.) but
he thinks that beſides theſe there were many hundreds in Jeruſalem, if
not thouſands, at this time, that believed ; and we have indeed read of
many that believed on him there, but durst not confeſs him, and therefore I
cannot think, as he does, that they were now formed into diſtinét con-
gregations for the preaching of the word, and other ačts of worſhip ;
nor that there was any thing of that till after the pouring out of the Spirit,
and the converſions in the following chapter. Here was the beginning
of the chriſtian church ; “this hundred and twenty was the grain of
ºrded that grew into a tree, the leaven that leavened the whole
ump.
2. The ſpeaker was Peter, who had been, and ſtill was, the moſt for-
ward man; and therefore notice is taken of his forwardneſs and zeal, to
ſhew that he had perfectly recovered the ground he loſt by his denying
his Maſter; and Peter being défigned to be the apoſtle of the circum-
cifion, while the ſacred ſtory ſtays among the Jews he is ſtill brought in,
as afterward, when it comes to ſpeak of the Gentiles, it keeps to the
ftory of Paul. -
Vol. V. No. 91.
•
19. And it was known unto all the dwellers at Je- |
II. The propoſal which Peter made for the choice of another apoſtle.
He stood up in the midst of the diſciples, v. 15. He did not fit down,
as one that gave laws, or had any ſupremacy over the reſt, but ſtood up,
as one that had only a motion to make, in which he paid a defer-
ence to his brethren, ſtanding up when he ſpake to them. Now in his
ſpeech we may obſerve, *
1. The account he gives of the vacancy made by the death of
Judas, in which he is very particular, and, as became one that Chriſt
had breathed upon, takes notice of the fulfilling of the ſcriptures in it.
Here is, &
(1.) The power to which Judas had been advanced ; (v. 17.) “He
was numbered with us, and had obtained part of this miniſtry” which
we are inveſted with. Note, Many are numbered with the ſaints in this
| world, that will not be found among them in the day of ſeparation be-
tween the precious and the vile. What will it avail us to be added to
the number of chriſtians, if we partake not of the ſpirit and nature
of chriſtians ? Judas’ having obtained part of this ministry, was but an
aggravation of his fin and ruin, as it will be of theirs who propkefied in
Christ’s name, and yet were workers of iniquity. . . .
(2.) The fin of Judas, notwithſtanding his advancement to this ho-
hour; he was guide to them that took Jeſus, not only informed Chriſt’s per-
ſecutors where they might find him, (which they might have done effec-
tually, though he had kept out of fight,) but he had the impudence to .
appear openly at the head of the party that ſeized him. He went be-
fore them to the place, and, as if he had been proud of the honour, gave
the word of command, That ſame is he, hold him fast. Note, Ring-
leaders in fin are the worſt of finners; eſpecially if thoſe that by their
office ſhould have been guides to the friends of Chriſt, are guides to his
eneſſ, 16S. -
(3.). The ruin of Judas by this fin; perceiving the chief prieſts to
ſeek the life of Chriſt and his diſciples, he thought to ſave his by going
over to them, and not only ſo, but to get an eſtate under them, of which
his wages for his ſervice, he hoped, would be but an earneſt ; but ſee
what came of it.
[1..] He loſt his money ſhamefully enough ; (v. 18.) He purchased
a field with the thirty pieces of silver, which were the reward of his ini-
quity. He did not purchaſe the field, but the wages of his unrighteouſ-
neſs did : and it is very elegantly expreſſed thus, in derifion of his pro-
jećts to enrich himſelf by this bargain ; he thought to have purchased a
jield for himſelf, as Gehazi did with what he got from Naaman by a lie,
(ſee 2 Kings 5, 26.) but it proved the purchaſe of a field to bury ſtran-
gers in ; and what the better was he for that, or any of his? It was to
him an unrighteous mammon, it deceived him ; and the reward of his ini-
quity was the stumbling block of his iniquity.
[2.] He loſt his life more ſhamefully. We were told (Matth. 27.5.)
that he went away in deſpair, and was ſuffocated: (ſo the word fignifies
there and no more ;) here it is added (as latter hiſtorians add to thoſe who
went before) that, being ſtrangled or choked with grief and horror, he fell
headlong, fell on his face, (ſo Dr. Hammond,) and partly with the
ſwelling of his own breaſt, and partly with the violence of the fall, he
burst aſunder in the midst, ſo that all his bowels tumbled out. , If, when
the devil was caſt out of a child, he tore him, threw him down, and rent him,
and almoſt killed him, (as we find Mark 2. 36. Luke 9.42.) no won-
der if, when he had full poſſeſſion of Judas, he threw him headlong,
and burſt him. The ſuffocating of him, which Matthew relates, would
make him ſwell till he burſt, which Peter relates. He burſt aſunder
with a great noiſe, (ſo Dr. Edwards,) which was heard by the neigh-
bours, and ſo, as it follows, it came to be known ; (v. 19.) his bowels
gushed out. Luke writes like a phyſician, underſtanding all the en-
trails of the middle and lower ventricle. Bowelling is part of the
puniſhment of traitors. Juſtly do thoſe bowels gush out, that were ſhut
up againſt the Lord Jeſus. , And perhaps Chriſt had an eye to the fate
of Judas, when he ſaid of the wicked ſervant, that he would cut him in
sunder, Matth. 24. 51. *
(4.) The public notice that was taken of this “ It was known to
all the dwellers in Jeruſalem.” It was (as it were) Put into the newſ-
papers, and was all the talk of the town, as a remarkable judgment of
| God upon him that betrayed his Maſters v. 19. It was not only diſ-
courſed of among the diſciples, but it was in every body’s mouth, and no-
body diſputed the truth of the fact. It was known, that is, it was known
to be true, inconteſtably ſo ; now one would think this ſhould have
awakened thoſe to repentance, that had had any hand in the death of
Chriſt, when they ſaw him that had the firſt hand, thus made an ex-
ample. But their hearts were hardened, and as to thoſe of them that.
t D
THE ACTS, II,
were to be ſoftened, it muſt be done by the word, and the Spirit work-
ing with it.
Here is one proof of the notoriety of the thing mentioned, that the
field which was purchaſed with Judas’ money, was called aceldama—the
Jield of blood, becauſe it was bought with the price of blood, which perpe-
tuated the infamy not only of him that sold that innocent precious blood,
but of them that bought it too. Look how they will anſwer it, when
God ſhall make inquiſition for blood.
(5.) The fulfilling of the ſcriptures in this, which had ſpoken ſo
plainly of this, that it must needs be fulfilled, v. 16. Let none be fur-
priſed or ſtumble at it, that this ſhould be the exit of one of the twelve,
for David had foretold not only his ſºn, (which Chriſt had taken notice
of, John 13. 18. from Pſ. 41. 9. He that eateth bread with me, hath
lift up the heel against me,) but had alſo foretold,
[1..] His punishment ; (Pſ. 69.25.) Let his habitation be deſolate.
That pſalm refers to the Meſſiah; mention was made but two or three
verſes before, of their giving him gall and vinegar, and therefore the
following predićtions of the deſtrućtion of David’s enemies muſt be ap-
plied to the enemies of Chriſt, and particularly to Judas. Perhaps he had
ſome habitation of his own at Jeruſalem, which, upon this, every body
was afraid to live in, and ſo it became deſolate. This predićtion figni-
fies the ſame with that of Bildad concerning the wicked man, that his
“ confidence ſhall be rooted out of his tabernacle, and ſhall bring him
to the king of terrors : it ſhall dwell in his tabernacle, becauſe it is
none of his ; brimſtone ſhall be ſcattered upon his habitation.” Job 18.
14, 15.
[2.] The ſubſtitution of another in his room.
office, (for ſo the word fignifies in general,) shall another take, which
is quoted from Pſ. 109. 8. With this quotation Peter very aptly intro-
duces the following propoſal. Note, We are not to think the worſe of
any office that God has inſtituted, (whether magiſtracy or miniſtry,)
either for the wickedneſs of any that are in that office, or for the igno-
minious puniſhment of that wickedneſs; nor will God ſuffer any purpoſe
of his to be fruſtrated, any commiſfion of his to be vacated, or any
word of his to be undone, for the miſcarriages of them that are intruſted
there with. “ The unbelief of man ſhall not make the promiſe of God
of none effect.” Judas is hanged, but his biſhopric is not loſt. It is
ſaid of his habitation, that no man shall dwell therein, there he ſhall
have no heir ; but it is not ſaid ſo of his biſhopric, there he ſhall not
want a ſucceſſor; it is with the officers of the church as with the mem-
bers of it, if the natural branches be broken off; others ſhall be grafted
in, Rom. 11. 17. Chriſt’s cauſe ſhall never be loſt for want of wit-
neſſes.
2. The motion he makes for the choice of another apoſtle, v. 21, 22.
Here obſerve, -
(1.) How the perſon muſt be qualified, that muſt fill up the vacancy;
it muſt be one of theſe men, theſe ſeventy diſciples, that have companied
with us, that have conſtantly attended us “all the time that the Lord
Jeſus went in and out among us,” preaching and working miracles for
three years and a half, beginning from the baptiſm of John, which the
goſpel of Chriſt commenced from, unto that ſame day that he was taken up
Jrom us. Thoſe that have been diligent, faithful, and conſtant, in the
diſcharge of their duty in a lower ſtation, are fitteſt to be preferred to a
higher ; thoſe that have been faithful in a little, ſhall be intruſted with
more. And none ſhould be employed as miniſters of Chriſt, preachers
of his goſpel, and rulers in his church, but thoſe that are well acquainted
with his doćtrine and doings, from firſt to laſt. None ſhall be an apoſtle
but one that has companied with the apoſtles, and that continually; not
that has viſited them now and them, but then intimately converſant with
them.
(2.) To what work he is called, that muſt fill up the vacancy; he
muſt be a witneſs with us of his reſurrection ; By this it appears that others
of the diſciples were with the eleven when Chriſt appeared to them,
elſe they could not have been witnesses with them, as competent witneſſes
as they of his reſurre&tion. The great thing which the apoſtles were
to atteſt to the world, was, Christ’s resurrection, for that was the
great proof of his being the Meſfiah, and the foundation of our hope
in him. See what the apoſtles were ordained to, not to a ſecular
dignity and dominion, but to preach Christ, and the power of his reſurrection.
III. The nomination of the perſon that was to ſucceed Judas in his
office as an apoſtle. r
1. Two, who were known to have been Chriſt’s conſtant attendants,
and men of great integrity, were ſet up as candidates for the place;
(v. 23.) They appointed two ; not the eleven, they did not take upon them
His biſhopric, or his
jrom the dignity of relation to him, ſo they fall into all miſery.
The Appointment of a new Apoſtle,

to determine who ſhould be put up, but the hundred and twenty, for to
them Peter ſpake, and not to the eleven. The two they nominated, were,
Joſeph and Matthias, of neither of whom do we read elſewhere, except
this Joſeph be the ſame with that Jeſus who is called Justus, whom Paul
ſpeaks of, (Col. 4, 11.) and who is ſaid to be of the circumcision, a
native Jew, as this was ; and who was a fellow-worker with Paul unto the
kingdom of God, and a comfort to them ; and then it is obſervable that
though he came ſhort of being an apoſtle, he did not therefore quit the
miniſtry, but was very uſeful in a lower ſtation ; for, Are all apostles P.
Are all prophets P Some think this Joſeph is he that is called Joſès,
(Mark 6. 3.) the brother of James the leſs, (Mark 15.40.) and was
called Joſes the just, as another perſon was called James the just. Some
confound this with that Joſes mentioned A&ts 4, 36, But that was
of Cyprus, this of Galilee ; and, it ſhould ſeem, to diſtinguiſh them, that
was called Barnabas—a ſon of conſolation ; this Barsabas—a ſon of the
oath. Theſe two were both of them ſuch worthy men, and ſo well qua-
lified for the office, that they could not tell which of them was fitter,
but all agreed it muſt be one of theſe two. They did not propoſe them-
ſelves, nor ſtrive for the place, but humbly ſat ſtill, and were appointed
to lt. *
2. They applied themſelves to God by prayer for dire&tion, not
which of the seventy, for none of the reſt could ſtand in competition
with theſe in the opinion of all preſent, but which of theſe two P. v. 24, 25.
{1.) They appeal to God as the ſearcher of hearts; “Thou, Lord,
who knowest the hearts of all men, which we do not, and better than they
know their own.” Obſerve, When an apoſtle was to be choſen, he
muſt be choſen by his heart, and the temper and diſpoſition of that.
Yet Jeſus, who knew all men’s hearts, for wiſe and holy ends, choſe
Judas to be one of the twelve. It is comfortable to us, in our pray-
ers for the welfare of the church and its miniſters, that the God we pray
to, knows the hearts of all men, and has them not only under his eye, but
in his hand, and turns them which way foever he will ; can make them
fit for his purpoſe, if he do not find them ſo, by giving them another Spirit.
(2.) They defire to know which of theſe God had chgſen ; Lord shew
us that, and we are ſatisfied. It is fit that God ſhould chooſe his own
ſervants; and ſo far as he any way, by the diſpoſals of his providence,
or the gifts of his Spirit, ſhews whom he hath choſen, or what he hath
choſen, for us, we ought to comply with him.
(3.) They are ready to receive him as a brother, whom God hath
choſen ; for they are not contriving to have ſo much the more dignity
themſelves, by keeping out another, but defire to have one to take part
of this ministry and apostleship, to join with us in the work, and ſhare
with us in the honour, from which Judas by tranſgreſſion fell, threw him-
ſelf, by deſerting and betraying his Maſter, from the place of an apoſtle,
which he was unworthy of, that he might go to his own place, the place
of a traitor, the fitteſt place for him, not only to the gibbet, but to hell ;
that was his own place. Note, Thoſe that betray Chriſt, as they fi
It
ſaid of Balaam, (Numb. 24. 14, 15.) that he went to his own place, that
is, ſays one of the Rabbins, he went to hell. Dr. Whitby quotes Ig-
natius ſaying, There is appointed to every man "8tos révô-a proper
place, which ſpeaks the ſame with that of God’s rendering to every man
according to his works. And our Saviour has ſaid, that Judas’ own
place ſhould be ſuch, that “it had been better for him that he had
never been born ;” (Matth. 26. 24.) his miſery was ſuch as to be worſe
than not being. Judas had been a hypocrite, and hell is the proper place
of ſuch ; other finners, as inmates, have their portion with them, Matth.
24. 51.
(4.) The doubt was determined by lot, (v. 26.) which is an appeal
to God, and lawful to be uſed for the determining matters not otherwiſe
determinable, provided it be done in a ſolemn religious manner, and with
prayer, the prayer of faith; for “the lot is caſt into the lap, but the
whole diſpoſal thereof is of the Lord,” Prov. 16. 33. Matthias was
not ordained by the impoſition of hands, as preſbyters were, for he was
choſen by lot, which was the act of God ; and therefore as he muſt be
baptized, ſo he muſt be ordained, by the Holy Ghoſt, as they were all
not many days after. Thus the number of the apoſtles was made up,
as afterward, when James, another of the twelve, was martyred, Paul
was made an apoſtle. …”
CHAP. II.
Between the promiſe of the Meſſiah’s coming (even the lateſt of thoſe pro-
miſes) and his coming, many ages intervened; but between the promiſe
THE ACTS, II.
The Day of Pentecoſt.
of the Spirit and his coming, there were but a few days; and during
thoſe days, the apostles, though they had received orders to preach the
gºſpel to every creature, and to begin at Jeruſalem, yet lay perfectly
wind-bound, incognito—concealed, and not offering to preach. But
in this chapter the north-wind and the ſouth-wind awake, and then they
awake, and we have them in the pulpit preſently. Here is, I. The de-
Jęent of the Spirit upon the apostles, and thoſe that were with them, on
the day of pentecost, v. 1...4. II. The various ſpeculations which this
occasioned among the people that were now met in Jeruſalem from all
parts, v. 5... 13. III. The Jernon which Peter preached to them here-
upon, wherein he shews that this pouring out of the Spirit was the accom-
plishment of an Old Testament promiſe, (v. 14...21.) that it was a con-
Jirmation of Christ’s being the Meſſiah, which was already proved by his
réſurrection, (v. 21.32.) and that it was a fruit and evidence of his
ascension into heaven, v. 33.36. IV. The good effect of this ſermon
in the conversion of many to the faith of Christ, and their addition to
the church, v. 37.41. P. The eminent piety and charity of thoſe pri-
mitive chriſtians, and the manifeſt tokens of God’s preſence with them,
and power in them, v. 42.47.
1. Aº when the day of pentecoſt was fully come,
they were all with one accord in one place. 2.
And ſuddenly there came a ſound from heaven, as of a
ruſhing mighty wind, and it filled all the houſe where
they were ſitting. 3. And there appeared unto them
cloven tongues, like as of fire, and it ſat upon each of
them. 4. And they were all filled with the Holy Ghoſt,
and began to ſpeak with other tongues, as the Spirit gave
them utterance.
We have here an account of the deſcent of the Holy Ghoſt upon the
diſciples of Chriſt. Obſerve,
I. When, and where, this was done, which is particularly noted for
the greater certainty of the thing.
1. It was when the day of pentecost was fully come. There ſeems to
be a reference to the manner of the expreffion in the inſtitution of this
feaſt, where it is ſaid, (Lev. 23. 13.) Ye ſhall count unto you seven sab-
baths complete, from the day of the offering of the firſt-fruits, which was
the next day but one after the paſſover, the fixteenth day of the month
Abib, which was the day that Chriſt roſe. This day was fully come,
that is, the night preceding, with a part of the day, was fully paſt.
(1.) The Holy Ghoſt came down at the time of a solemn feast, be-
cauſe there was then a great concourſe of people to Jeruſalem from all
parts of the country, and of proſelytes from other countries, which
would make it the more public, and the fame of it to be ſpread the
ſooner and further, which would contribute much to the propagating
of the goſpel into all nations. Thus now, as before at the paſſover,
the Jewiſh feaſts ſerved to toll the bell for goſpel-ſervices and enter-
tainments.
(2.) This feaſt of pentecoſt was kept in remembrance of the giving
of the law upon mount Sinai, whence the incorporating of the Jewiſh
church was to be dated, which Dr. Lightfoot reckons to be juſt one
thouſand four hundred and forty ſeven years before this. Fitly, there-
fore, is the Holy Ghoſt given at that feaſt, in fire and in tongues, for
the promulgation, of the evangelical law, not as that to one nation, but
to every creature.
(3.) This feaſt of pentecoſt happened on the first day of the week,
which was an additional honour put on that day, and a confirmation of
it to be the chriſtian ſabbath, the day which the Lord hath made, to be a
ſtanding memorial in his church of thoſe two great bleſfings—the reſur-
re&tion of Chriſt, and the pouring out of the Spirit, both on that day of
the week. This ſerves not only to juſtify us in obſerving that day under
the ſtyle and title of the Lord's day, but to direct us in the ſanétifying
of it to give God praiſe particularly for thoſe two great bleſfings; every
lord’s day in the year, I think, there ſhould be a full and particular
notice taken in our prayers and praiſes of theſe two, as there is by ſome
churches of the one, once a year, upon Eaſter-day, and of the other,
once a year, upon Whit-funday. O that we may do it with ſuitable af-
fections ! /
2. It was when they were all with one accord in one place. What
place it was, we are not told particularly, whether in the temple, where
they attended at public times, (Luke 24, 53.) or whether in their own
upper-room, where they met at other times. But it was at Jeruſalem, ,
becauſe it had been the place which God choſe to put his name there :
the prophecy was, that from hence the word of the Lord ſhould go forth
to all nations, (Iſa. 2. 3.) and it was now the place of the general ren-
dezvous of all devout people; there God had promiſed to meet them,
and bleſs them, here therefore he meets them with this bleſſing of bleſſings.
Though Jeruſalem had done the utmoſt diſhonour imaginable to Chriſt,
yet he did this honour to Jeruſalem, to teach us not to fall out with
places, nor conceive prejudices againſt them; for God has his remnant
in all places, he had ſo in Jeruſalem.
Here they were in one place, and they were not as yet ſo many, but
that one place, and no large one, would hold them all. And here they
were with one accord. We cannot forget how often, while their Maſter
was with them, there were “ſtrifes among them, which ſhould be the
greateſt;” but now all theſe ſtrifes were at an end, we hear no more of
them; what they had received already of the Holy Ghoſt, when Chriſt
breathed on them, had in a good meaſure reëtified the miſtakes upon
which thoſe conteſts were grounded, and had diſpoſed them to holy love.
They had prayed more together of late than uſual, (ch. 1. 14.) and that
made them love one another better. By his grace he thus prepared them
for the gift of the Holy Ghoſt; for that bleſſed Dove comes not where
there is noiſe and clamour, but moves upon the face of the ſtill waters,
not the rugged ones. Would we have the Spirit poured out upon us
Jrom on high P Let us be all of one accord, and, notwithſtanding variety
of ſentiments and intereſts, as, no doubt, there was among thoſe diſciples,
let us agree to love one another; for where brethren dwell together in
unity, there it is that the Lord commands his blessing. --
II. How, and in what manner, the Holy Ghoſt came upon them.
We often read in the Old Teſtament of God’s coming down in a cloud;
as when he took poſſeſſion of the tabernacle firſt, and afterward of the
temple, which intimates the darkneſs of that diſpenſation. And Chriſt
went up to heaven in a cloud, to intimate how much we are kept in the
dark concerning the upper world. But the Holy Ghoſt did not deſcend .
in a cloud; for he was to diſpel and ſcatter the clouds that overſpread
men’s minds, and to bring light into the world.
1. Here is an audible ſummons given them to awaken their expecta-
tions of ſomething great, v. 1. It is here ſaid, (1.) That it came ſud-
denly, did not riſe gradually, as common winds do, but was at the height
immediately. It came ſooner than they expected, and ſtartled even them
that were now together waiting, and, probably, employed in ſome reli-
gious exerciſes. (2.) It was a ſound from heaven, like a thunder-clap, Rev.
6. 1. God is ſaid to bring the winds out of his treasuries, (Pſ. 35. 7.)
and to gather them in his hands, Prov. 30. 4. From him this ſound
came, like the voice of one crying, Prepare ye the way of the Lord. (3.)
It was the ſound of a wind, for the way of the Spirit is like that of the
wind; (John 3. 8.) “ thou heareſt the ſound thereof, but canſt not tell
whence it comes, or whither it goes.” When the Spirit of life is to
enter into the dry bones, the prophet is bid to prophesy unto the wind;
Come from the four winds, O breath, Ezek. 37. 9. And though it was
not in the wind that the Lord came to Elijah, yet that prepared him to
receive his diſcovery of himſelf in the still ſmall voice, 1 Kings 19. 1 1,
12. God’s way is in the whirlwind and the storm ; (Nah. 1. 3.) and
out of the whirlwind he ſpake to Job. (4.) It was a rushing mighty
wind; it was ſtrong and violent, and came not only with a great noiſe,
but with a great force, as if it would bear down all before it. This was
to ſignify the powerful influences and operations of the Spirit of God
upon the minds of men, and thereby upon the world, that they ſhould
be mighty through God to the casting down of imaginations. (5.) It
filled not only the room, but all the house, where they were sitting. Pro-
bably it alarmed the whole city, but, to ſhew that it was ſupernatural,
preſently fixed upon that particular houſe; as ſome think the wind that
was ſent to arreſt Jonah, affected only the ſhip that he was in, (Jon.
1. 4.) and as the wiſe men's ſtar ſtood over the houſe where the child was.
This would dire&t the people who obſerved it, whither to go, to inquire
the meaning of it. This wind filling the houſe, would ſtrike an awe
upon the diſciples, and help to put them into a very ſerious, reverend,
and compoſed frame, for the receiving of the Holy Ghoſt. Thus the
convićtions of the Spirit make way for his comforts ; and the rough
blaſts of that bleſſed wind prepare the ſoul for its ſoft and gentle
gales.
2. Here is a visible sign of the gift they were to receive. They ſaw
cloven tongues, like as of fire ; (v. 3.) and it ſut—izzºla's, not they ſat,
thole cloven tongues, but he, that is, the Spirit, (ſignified ...] reſted
upon each of them, as he is ſaid to reſt upon the prophets of old. O
THE ACTS, II, The Day of Pentecoſt.
as Dr. Hammond deſcribes it. “There was an appearance of ſomething
like flaming fire, lighting on every one of them, which divided aſunder,
and ſo formed the reſemblance of tongues, with that part of them that
was next their heads, divided or cloven.” The flame of a candle is
formewhat like a tongue : and there is a meteor which naturaliſts call-ignis
lambens—a gentle flame, not a devouring fire; ſuch was this. Obſerve,
1.) There was an outward ſenſible fign, for the confirming of the
faith of the diſciples themſelves, and for the convincing of others. Thus
the prophets of old had frequently their firſt miſfion confirmed by figns,
that all Iſrael might know them to be eſtabliſhed prophets.
(2.) The fign given was fire, that John Baptiſt’s ſaying concerning
Chriſt might be fulfilled, “He ſhall baptize you with the Holy Ghoſt,
and with fire ;” with the Holy Ghoſt, as with fire. They were now, in
the feaſt of pentecoſt, celebrating the memorial of the giving of the law
upon mount Sinai; and as that was given in fire, and therefore is called
a fiery law, ſo is the goſpel. Ezekiel’s miſſion was confirmed by a viſion
of burning coals offire ; (ch. 13.) and Iſaiah’s by a coal offire touching
his lips, (ch. 6, 7.) The Spirit, like fire, melts the heart, ſeparates and
burns up the droſs, and kindles pious and devout affections in the ſoul,
in which, as in the fire upon the altar, the ſpiritual ſacrifices are offered
up. This is that fire which Chriſt came to ſend upon the earth, Luke
12. 49. - -
(3.) This fire appeared in cloven tongues. The operations of the
Spirit were many; that of ſpeaking with divers tongues was one, and Y
was fingled out to be the firſt indication of the gift of the Holy Ghoſt,
and to that this ſign had a reference. [1..] They were tongues; for
from the Spirit we have the word of God, and by him Chriſt would
ſpeak to the world, and he gave the Spirit to the diſciples, not only to
endue them with knowledge, but to endue them with a power to publiſh
and proclaim to the world what they knew ; for the “ diſpenſation of
the Spirit is given to every man to profit withal.” [2.] Theſe tongues
were cloven, to fignify that God would hereby divide unto all nations
the knowledge of his grace, as he is ſaid to have divided to them by his
providence the light of the heavenly bodies, Deut. 4. 19. The tongues
were divided, and yet they ſtill continued all of one accord ; for there
may be a fincerity of affections, where yet there is a diverſity of expreſ-
fion. Dr. Lightfoot obſerves, that the dividing of tongues at Babel, was
the caſting off of the heathen ; for when they had loſt the language in
which alone God was ſpoken of and preached, they utterly loſt the
knowledge of God and religion, and fell into idolatry. But now, after
above two thouſand years, God, by another dividing of tongues, reſtores
the knowledge of himſelf to the nations. w
(4.) This fire ſat upon them for ſome time, to ſhew the conſtant re-
fidence of the Holy Ghoſt with them. The prophetic gifts of old were
conferred ſparingly and but at ſome times, but the diſciples of Chriſt had
the gifts of the Spirit always with them ; though the ſign, we may ſup-
poſe, ſoon diſappeared. Whether theſe flames of fire paſſed from one to
another, or whether there were as many flames as there were perſons, is
not certain. But they muſt be ſtrong and bright flames, that would be
viſible in the day-light, as it now was, for the day was fully come.
III. What was the immediate effect of this.
1. “ They were all filled with the Holy Ghoſt,” more plentifully
and powerfully than they were before. They were filled with the
graces of the Spirit, and were more than ever under his ſam&tifying in-
fluences; were now holy, and heavenly, and fpiritual, more weaned from
this world, and better acquainted with the other. They were more
filled with the comforts of the Spirit, rejoiced more than ever in the love
of Chriſt and the hope of heaven, and in it all their griefs and fears were
ſwallowed up. They were alſo, for the proof of this, filled with the
gifts of the Holy Ghoſt, which is eſpecially meant here: they were en-
endued with miraculous powers for the furtherance of the goſpel. It
feems evident to me, that not the twelve apoſtles only, but all the
hundred and twenty diſciples, were filled with the Holy Ghost alike at
this time; all the ſeventy diſciples, who were apoſtolical men, and em-
ployed in the ſame work, and all the reſt too that were to preach the
goſpel; for it is ſaid expreſsly, (Eph. 4, 8, 11.) When Christ aſcended
on high, (which refers to this, v. 33.) he gave gifts unto men, not only
some apostles, ſuch were the twelve ; but some prophets, and some evan-
gelists, ſuch were many of the ſeventy diſciples, itinerant preachers, and
ſome pastors and teachers ſettled in particular churches, as we may ſup-
poſe ſome of theſe afterward were. The all here, muſt refer to the all
that were together, ch. 1. 15.-5. 1.
2. They began to ſpeak with other tongues, beſide their native language,
though they had never learned any other. They ſpake not matters of
common converſation, but the word of God, and the praiſes of his name,
as the Spirit gave them utterance, or gave them to ſpeak, & moſp6ty'yea'02–
to ſpeak apophthegms, ſubſtantial and weighty ſayings, worthy to be had
in remembrance. It is probable that it was not only one that was en-
abled to ſpeak one language, and another another, (as it was with the
ſeveral families that were diſperſed from Babel,) but that every one was
enabled to ſpeak divers languages, as he ſhould have occaſion to uſe them.
And we may ſuppoſe that they underſtood not only themſelves, but one
another too, which the builders of Babel did not, Gen. 11, 7. They
did not ſpeak here and there a word of another tongue, or ſtammer out
ſome broken ſentences; but ſpake it as readily, properly, and elegantly,
as if it had been their mother-tongue ; for whatever was produced by
miracle, was the beſt of the kind. They ſpake not from any previous
thought or meditation, but as the Spirit gave them utterance ; he fur-
niſhed them with the matter as well as the language. Now this was,
(1.) A very great miracle, it was a miracle upon the mind, (and ſo had
moſt of the nature of a goſpel-miracle,) for in the mind words are
framed. They had not only never learned theſe languages, but had
never learned any foreign tongue, which might have facilitated theſe ;
nay, for aught that appears, they had never ſo much as heard theſe lan-
guages ſpoken, or had any idea of them. They were neither ſcholars
nor travellers; nor had had any opportunity of learning languages either
by books or converſation. Peter indeed was forward enough to ſpeak
in his own tongue; but the reſt of them were no ſpokeſmen, nor were
they quick of apprehenſion; yet now not only “the heart of the raſh
underſtands knowledge, but the tongue of the ſtammerers is ready to ſpeak
elegantly,” Iſa. 32. 4. . When Moſes complained, I am ſlow of ſpeech.
God ſaid, I will be with thy mouth, and Aaron ſhall be thy ſpokeſman.
But he did more for theſe meſſengers of his ; he that made man’s mouth,
new made theirs. (2.) A very proper, needful, and ſerviceable miracle.
The language the diſciples ſpake, was, Syriac, a diale&t of the Hebrew ;
ſo that it was neceſſary that they ſhould be endued with the gift, both
for the underſtanding of the original Hebrew of the Old Teſtament, in
in which it was written, and of the original Greek of the New Teſtament,
in which it was to be written. But that was not all ; they were com-
miſfioned to preach the goſpel to every creature, to diſciple all nations.
But here is an inſuperable difficulty at the threſhhold ; How ſhall they
maſter the ſeveral languages ſo as to ſpeak intelligibly to all nations?
It will be the work of a man’s life to learn the languages. And there-
fore to prove that. Chriſt could give authority to preach to the nations,
he gives ability to preach to them in their own language. And it ſhould
ſeem, that this was the accompliſhment of that promiſe which Chriſt
made to his diſciples, (John 14. 12.) Greater works than theſe ſhall ye
do. For, this may well be reckoned, all things confidered, a greater
work than the miraculous cures Chriſt wrought ; Chriſt himſelf did not
ſpeak with other tongues, nor did he enable his diſciples to do it while
he was with them; but it was the firſt effect of the pouring out of the
Spirit upon them. And Archbiſhop Tillotſon thinks it probable that
if the converſion of infidels to chriſtianity were now fincerely and vigor-
ouſly attempted by men of honeſt minds, God would extraordinarily
countenance ſuch an attempt with all fitting affiſtance, as he did the firſt
publication of the goſpel.
5. And there were dwelling at Jeruſalem Jews, devout
men, out of every nation under heaven. 6. Now when
this was noiſed abroad, the multitude came together, and
were confounded, becauſe that every man heard them
ſpeak in his own language. 7. And they were all amazed
and marvelled, ſaying one to another, Behold, are not all
theſe which ſpeak, Galileans ? 8. And how hear we every
man in our own tongue, wherein we were born ? 9. Par-
thians, and Medes, and Elamites, and the dwellers in Me-
ſopotamia, and in Judea, and Cappadocia, in Pontus, and
Aſia, 10. Phrygia, and Pamphylia, in Egypt, and in the
parts of Libya about Cyrene, and ſtrangers of Rome,
Jews and proſelytes, 11. Cretes and Arabians, we do hear
them ſpeak in our tongues the wonderful works of God.
12. And they were all amazed, and were in doubt, ſaying
one to another, What meaneth this? 13. Others, mock.
ing, ſaid, Theſe men are full of new wine.
THE ACTS, H.
The Day of Pentecoſt.

We have here an account of the public notice that was taken of this
extraordinary gift, with which the diſciples were all on a ſudden ***
Obſerve, - . .
I. The great concourſe of people that there was now at Jeruſalem;
it ſhould ſeem, more than uſually was at the feaſt of pentecoſt. There
were dwelling or abiding at Jeruſalem, Jews that were devout men, diſ-
poſed to religion, and that had the fear of God before their eyes, (ſo the
word properly fignifies,) ſome of them proſélytes of righteouſneſs, that
were circumciſed, and admitted members of the Jewiſh church, others
only proſélytes of the gate, that forſook idolatry, and gave up themſelves
to the worſhip of the true God, but not to the ceremonial law ; ſome of
thoſe there were at Jeruſalem now, out of every nation under heaven,
whither the Jews were diſperſed, or from whence proſelytes were come.
The expreſſion is hyperbolical, denoting that there were ſome from moſt
of the then knewn parts of the world ; as much as ever Tyre was, or
London is, the rendezvous of trading people from all parts, Jeruſalem
at that time was of religious people from all parts. Now,
1. We may here ſee what were ſeme of thoſe countries whence thoſe
ſtrangers came ; (v. 9... 11.) ſome from the eaſtern countries, as the
Parthians, Medes, Elamites, and dwellers in Meſopotamia, the poſterity
of Shem ; from thence we come in order to Judea, which ought to be
mentioned, becauſe, though the language of them in Judea was the ſame
with that which the diſciples ſpake, yet, before, they ſpake it with the
north-country tone and diale&i, (“Thou art a Galilean, and thy ſpeech be-
wrays thee,”) but now they ſpake it as fine as the inhabitants of Judea
themſelves did*. Next come the inhabitants of Cappadocia, Pontus,
and that country about Propontis, which was particularly called Aſia,
and theſe were the countries in which thoſe ſtrangers were ſcattered, to
whom St. Peter writes, 1 Pet. 1. 1. Next come the dwellers in Phrygia
and Pamphylia, which lay weſtward, the poſterity of Japhet, as were alſo |
the ſtrangers of Rome; there were ſome alſo that dwelt in the ſouthern
parts of Egypt, in the parts of Libya about Cyrene ; there were alſo
iſome from the iſland of Crete, and ſome from the deſerts of Arabia ;
but they were all either Jews originally, diſperſed into thoſe countries;
or proſelytes to the Jewiſh religion, but natives of thoſe countries. Dr.
Whitby obſerves, that the Jewiſh writers about this time, as Philo and |
Joſephus, ſpeak of the “Jews as dwelling every where through the
whole earth; and that there is not a people upon earth among whom
ſome Jews do not inhabit.”
2. We may inquire, what brought all thoſe Jews and proſelytes to-
gether to Jeruſalem at this time ; not to make a tranſient viſit thither to
the feaſt of pentecoſt, for they are ſaid to dwell there ; they took lodg- |
ings there, becauſe there was at this time a general expectation of the ap-
pearing of the Meſſiah; for Daniel’s weeks were juſt now expired, the
ſceptre was departed from Judah, it was then generally thought that
the kingdom of &od should immediately appear, Luke 15, 11. This brought
thoſe who were moſt zealous and devout to Jeruſalem, to ſojourn there,
that they might have an early ſhare in the kingdom of the Meſfiah, and
the bleſfings of that kingdom. tº º
II. The amazement which theſe ſtrangers were ſeized with, when they
heard the diſciples ſpeak in their own tongues. It ſhould ſeem, the
diſciples ſpake in various languages, before the people of thoſe languages |
came to them; for it is intimated, (v. 6.) that the ſpreading of the
report of this abroad was it that brought the multitude together, eſpecially
thºſe of different countries, who ſeem to have been more affected with
this work of wonder than the inhabitants of Jeruſalem themſelves.
1. They obſerve that the ſpeakers are all Galileans, that know no
other than their mother tongue ; (v. 7.) they are deſpicable men, from
whom nothing learned or polite is to be expeted. God choſe the weak
and fooliſh things of the world to confound the wiſe and mighty. Chriſt
was thought to be a Galilean, and his diſciples really were ſo ; unlearned
- - nt Ine Iſle
an. #. acknowledged that they ſpake intelligibly and readily their
own language, (which they were the moſt competent judges of,) ſo
...it aid ºxaš, that none of their own countrymen could ſpeak it
bºtter; “we hear every man in our own tºngue wherein we were
born ;” (v. 8.) that is, we hear one or other of them ſpeak our native
language. The Parthians hear one of them ſpeak their language, the
Mieshear another of them ſpeak theirs ; and ſo of the reſt, v. l I.
... we do hear them ſpeak in our tongue the wonderful works ºf God.”
Their reſpective languages were not only unknown at Jeruſalem, but,
probably, deſpiſed and undervalued, and therefore it was not only a fur-
* This is far more ingenious than probable-ED.
Vol. W. No. 91.
priſe, but a pleaſing ſurpriſe, to them to hear the language of their own
fºy ſpoken, as it naturally is to thoſe that are ſtrangers in a ſtrange
3I) Cl, . . . . -
(1.) The things they heard the apoſtles diſcourſe of, were the wonder-
jul works of God, pasyaafiz ºrg Osg—Magnalia Dei–the great things of
God. It is probable that the apoſtles ſpake of Chriſt, and redemption by
him, and the grace of the goſpel ; theſe are indeed the great things of
God, which will be for ever marvellous in our eyes.
(2.) They heard them both praiſe God for theſe great things, and
inſtruct the people concerning theſe things, in their own tongue, accord-
ing as they perceived the language of their hearers, or thoſe that in-
quired of them, to be. Now though, perhaps, by dwelling ſome time
at Jeruſalem, they were got to be ſo much maſters of the Jewiſh language,
that they could have underſtood the meaning of the diſciples, if they had
ſpoken that language, yet, [1..] This was more ſtrange, and helped to
convince their judgment, that this doćirine was of God; for tongues were
for a ſign to them that believed not, 1 Cor. 14, 22. [2.] It was more
kind, and helped to engage their affe&tions, as it was a plain indication
of the favour intended to the Gentiles, and that the knowledge and wor-
ſhip of God ſhould no longer be confined to the Jews, but the partition-
wall ſhould be broken down : and this is to us a plain intimation of the
mind and will of God, that the ſacred records of God’s wonderful works
ſhould be preſerved by all nations in their own tongue; that the ſcrip-
tures ſhould be read, and public worſhip performed, in the vulgar lan-
guages of the nations. - - -
3. They wonder at it, and look upon it as an aſtoniſhing thing ;
(v. 12.) They were all amazed, they were in an ecstasy, ſo the word is ;
and they were in doubt what the meaning of it was, and whether it was
to introduce the kingdom of the Meſfiah, which they were big with the
expe&tation of ; they aſked themſelves and, one another ri & 9tao, rºro-
sºai-kº Quid hoc fibi vult—What is the tendency of this 2° Surely it is
to dignify, and ſo to diſtinguiſh, theſe men as meſſengers from heaven; and
therefore, like Moſes at the buſh, they will turn aside, and see this great
sight. - - -
*#1. The ſcorn which ſome made of it, who were natives of Judea and
Jeruſalem, probably the Scribes and Phariſees, and chief prieſts, who
always refifted the Holy Ghoſt; they ſaid, “ Theſe men are full of
new wine, or ſweet wine ;” they have drunk too much this feſtival-time,
v. 13. Not that they were ſo abſurd as to think that wine in the head
would enable men to ſpeak languages which they never learned ; but
theſe, being native Jews, knew not, as the others did, that theſe were
really the languages of other nations, and therefore took whº they ſaid
to be gibberiſh and nonſenſe, ſuch as drunkards, thoſe fools in Israel,
ſometimes talk. As when they reſolved not to believe the finger of the
Spirit in Chriſt’s miracles, they turned it "off with this. “ He caſteth
out devils by compačt with the prince of the devils;” ſo when they re-
ſolved not to believe the voice of the Spirit in the apoſtles preaching, they
turned it off with this, Theſe men are full of new wine. And if they
called the Maſter of the houſe a Wine-Bibber, no marvel if they ſo call
them of his houſehold.
14. But Peter, ſtanding up with the eleven, lifted up
his voice, and ſaid unto them, Ye men of Judea, and all
ye that dwell at Jeruſalem, be this known unto you, and
hearken to my words: 15. For theſe are not drunken,
as ye ſuppoſe, ſeeing it is, but the third hour of the day.
16. But this is that which was ſpoken by the prophet
Joel. 17. And it ſhall come to paſs in the laſt days, (faith
God,) I will pour out my Spirit upon all fleſh ; and
your ſons and your daughters ſhall propheſy; and your
young men ſhall ſee viſions, and your old men ſhall
dream dreams: 18. And on my ſervants and on my
handmaidens I will pour out in thoſe days of my Spirit,
and they ſhall propheſy: 19. And I will ſhew wonders
in heavén above, and ſigns in the earth beneath; blood,
and fire, and vapour of ſmoke. 20. The ſun ſhall be
turned into darkneſs, and the moon into blood, before
that great and notable day of the Lord come. 21. And
it ſhall come to paſs, that whoſoever ſhall call on the
|iname of the Lord, ſhall be fived. 22. Ye men of Iſrael,
THE ACTS, II.
hear theſe words; Jeſus of Nazareth, a man approved
of God among you by miracles and wonders and ſigns,
which God did by him in the midſt of you, as ye your-
ſelves alſo know: 23. Him, being delivered by the de-
terminate counſel and foreknowledge of God, ye have
taken, and by wicked hands have crucified and ſlain:
24. Whom God hath raiſed up, having looſed the pains
of death : becauſe it was not poſſible that he ſhould be
holden of it. 25. For David ſpeaketh concerning him,
I foreſaw the Lord always before my face, for he is on
my right hand, that I ſhould not be moved: 26. There-
fore did my heart rejoice, and my tongue was glad;
moreover alſo my fleſh ſhall reſt in hope: 27. Becauſe
thou wilt not leave my ſoul in hell, neither wilt thou
ſuffer thine Holy One to ſee corruption. 28. Thou haſt
made known to me the ways of life ; thou ſhalt make
me full of joy with thy countenance. 29. Men, and
brethren, let me, freely ſpeak unto you of the patriarch
David, that he is both dead and buried, and his ſepulchre
is with us, unto this day. 30. Therefore being a pro-
phet, and knowing that God had ſworn with an oath
to him, that of the fruit of his loins, according to the
fleſh, he would raiſe up Chriſt to fit on his throne; 31.
He, ſeeing this before, ſpake of the reſurreótion of Chriſt,
that his ſoul was not left in hell, neither his fleſh did
ſee corruption. 32. This Jeſus hath God raiſed up,
whereof we all are witneſſes. 33. Therefore being by
the right hand of God exalted, and having received of
the Father the promiſe of the Holy Ghoſt, he hath ſhed
forth this, which ye now ſee and hear. 34. For David
is not aſcended into the heavens: but he ſaith himſelf,
The Lord ſaid unto my Lord, Sit thou on my right hand,
35. Until I make thy foes thy footſtool. 36. Therefore
let all the houſe of iſfael know aſſuredly, that God hath
made tºut ſame Jeſus, whom ye have crucified, both
Lord and Chriſt. . . . . . . . . . .
{ }
We have here the first fruits of the Spirit in the ſermon which Peter
preached immediately, directed, not to thoſe of other nations in a ſtrange
language, (we are not told what anſwer he gave to thoſe that were
amazed, and ſaid, What meaneth this 2) but to the Jews in the vulgar
language, even to them that mocked, for he begins with the notice of
that, 9. 15.) and addreſſes his diſcourſe (v. 14.) to the men of Judea,
and inhabitants of Jeruſalem; but we have reaſon enough to think that
the other diſciples continued to ſpeak to thoſe who underſtood them,
(and therefore flocked about them,) in the languages of their reſpective
countries, the wonderful works of God. And it was not by Peter's
preaching only, but that of all, or moſt, of the reſt of the hundred and
twenty, that three thouſand ſouls were that day converted, and added to
the church ; but Peter’s ſermon only is recorded, to be an evidence for him
that he was thoroughly recovered from his fall, and thoroughly reſtored to
the divine favour; he that had ſneakingly denied Chriſt, now as courage-
ouſly confeſſes him. Obſerve,
I. His introdućtion or preface, wherein he craves the attention of the
auditory, or demands it rather ; Peter stood up, (v. 14.) to ſhew that
he was not drunk) with the eleven, who concurred with him in what he
ſaid, and probably, in their turns ſpake likewiſe to the ſame purport ;
they that were of greateſt authority, ſtood up to ſpeak to the ſcoffing
Jews, and to confront thoſe who contradićted and blaſphemed, but left
the ſeventy º to ſpeak to the willing proſelytes from other nations,
who were not ſo prejudiced, in their own language. Thus among Chriſt’s
miniſters, ſome of greater gifts are called out to inſtruct thoſe that oppoſe
themſelves, to take hold of ſword and ſpear; others of meaner abilities
are employed in inſtructing thoſe that reſign themſelves, and to be vine-
di effers and huſbandmen. Peter lifted up his voice, as one that was both | that, the Spirit ºf prophecy, came upon the elders of ſrael that were
- Peter’s Sermon.

well aſſured of, and much affe&ted with, what he ſaid, and was neither
afraid nor aſhamed to own it. . He applied himſelf to the men of Judea,
&yègssalºiot—the men that were Jews ; ſo it ſhould be read; “And you
::::::A; that dwell at Jeruſalem, who were acceſſary to the death of
Jeſus, be this known unto you, which you did not know before, and which
you are concerned to know now, and to hearken to my words, who would
draw you to Chriſt, and not to the words of the Scribes and Phariſées,
that would draw you from him. My Maſter is gone, whoſe words you
have often heard in vain, but ſhall hear no more as you have done, but
he ſpeaks to you by us; hearken now to our words.”
II. His anſwer to their blaſphemous calumny ; (v. 15.) “Theſe men
are not drunken, as you ſuppoſe. Theſe diſciples of Chriſt, that now
Jpeak with other tongues, ſpeak good ſenſe, and know what they ſay,
and ſo do theſe they ſpeak to, who are led by their diſcourſes into the
knowledge of the wonderful works of God. You cannot think they are
drunk, for it is but the third hour of the day;” nine of the clock in the
morning ; and before that time, on the ſabbaths and ſolemn feaſts, the
Jews did not uſe to eat or drink; nay, ordinarily they that are drunk are
drunk in the night, and not in the morning : thoſe are beſotted drunkards
indeed, who, when they are awake, preſently seek it yet again, Prov.
23. 35.
III. His account of the miraculous effuſion of the Spirit, which is de-
ſigned to awaken them all to embrace the faith of Chriſt, and to join
themſelves to his church. Two things he reſolves it into—that it was
the fulfilling of the scripture, and the fruit of Chriſt’s reſurre&tion and
aſcenſion, and, conſequently, the proof of both.
1. That it was the accompliſhment of the prophecies of the Old Teſ.
tament, which related to the kingdom of the Meſfiah, and therefore an
evidence that that kingdom is come, and the other predićtions of it are
fulfilled. He ſpecifies one, that of the prophet Joel, ch. 2. 28. It is ob-
ſervable, that though “ Peter was filled with the Holy Ghoſt, and ſpaka
with tongues as the Spirit gave him utterance,” yet he did not ſet aſide
the scriptures, nor think himſelf above them ; nay, much of his diſcourſe
is quotation out of the Old Teſtament, to which he appeals, and with
which he proves what he ſays. Chriſt’s ſcholars never learn above their
Bible ; and the Spirit is given not to ſuperſede the scriptures, but to en-
able us to underſtand and improve the scriptures. Obſerve,
(1.) The text itſelf that Peter quotes, v. 17...21. It refers to the
last days, the times of the goſpel, which are therefore called the last days,
becauſe the diſpenſation of God’s kingdom among men, which the goſ.
pel ſets up, is the laſt diſpenſation of divine grace, and we are to look
for no other than the continuation of that to the end of time. Or, in
the laſt days, that is, a great while after the ceaſing of prophecy in the
Old Teſtament church. Or, in the day immediately preceding the de-
ſtrućtion of the Jewiſh nation, in the laſt days of that people, juſt before
that great and notable day of the Lord, ſpoken of, v. 20. “ It was pro-
pheſied of and promiſed, and therefore you ought to expect it, and not
to be ſurpriſed at it ; to defire it, and bid it welcome, and not to diſ-
pute it, as not worth taking notice of.” The apoſtle quotes the whole
º for it is good to take the ſcripture entire ; now it was fore-
told,
[1..] That there ſhould be a more plentiful and extenſive effuſion of
the Spirit of grace from on high than had been ever yet. The prophets
of the Old Teſtament had been filled with the Holy Ghost, and it was ſaid
of the people of Iſrael, “that God gave them his good Spirit to inſtruct
them,” Neh. 9, 20. But now the Spirit shall be poured out, not only
upon the Jews, but upon all flesh, Gentiles as well as Jews ; though yet
Peter himſelf did not underſtand it ſo, as appears Aëts 11. 17. Or, upon
all fesh, that is, upon ſome of all ranks and conditions of men. The
Jewiſh doćtors taught, that the Spirit came only upon wiſe and rich men,
and ſuch as were of the seed of Israel; but God will not tie himſelf to
their rules.
[2] That the Spirit ſhould be in them a Sp
the Spirit they ſhould be enabled to foretell things to come, and to preach
the gºſpel to every creature. This power ſhall be given without diſtinc-
tion of ſex ; not only your ſons, but your daughters ſhall propheſy; with-
out diſtinétion of age, both “your young men and your old men ſhall
ſee viſions, and dream dreams,” and in them receive divine revelations,
to be communicated to the church ; and without diſtinétion of outward
condition, even the ſervants and handmaids ſhall receive of the Spirit, and
irit of prophecy; by
Jhall prophesy, (v. 18.) or, in general, men and women, whom God calls
his ſervants and his handmaids. In the beginning of the age of prophec
in the Old Teſtament, there were J&hools of the jº. º, i.
*
Peter’s Sermon.
. . * THE ACTS, II.
appointed to the government; but now, the Spirit shall be poured out upon
erſons of inferior rank, and ſuch as were not brought up in the ſchools
of the prophets, for the kingdom of the Meſſiah is to be purely ſpiritual.
The mention of the daughters (v. 17. º the handmaidens, (v. 18.)
would make one think that the wom hich were taken notice of,
(Ch. 1. 14.) received, the extraordinary gifts of the Holy Ghost, as
well as the men. Philip, the evangeliſt had four daughters, who did
prophesy, (ch. 21.9.) and therefore, St. Paul, finding abundance of
* the gifts both of tongues and prophecy in the church of Corinth,”
ſaw it needful to prohibit women's uſe of thoſe gifts in public, 1 Cor.
14. 26, 34. & - º * 'J
[3.] That one great thing which they ſhould propheſy of ſhould be
the judgments that were coming upon the Jewiſh nation, for this was
the chief thing that Chriſt himſelf had foretold (Matth. 24.) at his en-
trance into Jeruſalem,(Luke 19.41.)and when he was going to die;(Luke
23. 29.) and theſe judgments were to be brought upon them, to puniſh
them for their contempt of the goſpel, and their oppoſition to it, though
it came to them, thus proved. They that would not ſubmit to the power
of God’s grace, in this wonderful effusion of his Spirit, ſhould fall and
lie under the pourings out of the vials of his wrath. They ſhall break,
that will not bend. -
Firſt, The deſtruction of Jeruſalem, which was about forty years
after Chriſt’s death, is here called that great and notable day of the Lord,
becauſe it put a final period to the Moſaic economy; the Levitical
prieſthood and the ceremonial law were th reby for ever aboliſhed and
dome away. The deſolation itſelf was ſuch as was never brought upon
any place or nation, either before or fince. It was the day of the Lord,
for it was the day of his vengeance upon that people for crucifying
Chriſt, and perſecuting his miniſters; it was the year of recompenſes for
that controverſy; yea, and for all the blood of the ſaints and martyrs,
from the blood of righteous Abel, Matth. 23. 35. It was a little day {
judgment; it was a notable days in Joel it is called a terrible day, for ſo
it was to men on earth; but here impovă, (after the Seventy, ſhews) a
glorious, illustrious day, for ſo it was to Chriſt in heaven, it was the epi-
phany, his appearing, ſo he himſelf ſpake of it, Matth. 24, 30. The de-
{truction of the Jews was the deliverance of the chriſtians, that were
hated and perſecuted by them ; and therefore that day was often ſpoken
of by the prophets of that time, for the encouragement of ſuffering chriſ-
tians, “ that the Lord was at hand, the coming of the Lord drew nigh,
the Judge ſtood before the door,” James 5.8, 9. •
Secondly, The terrible preſages of that deſtruction are here foretold ;
“ There ſhall be wonders in heaven above, the ſun turned into darkneſs,
and the moon into blood; and figns too in the earth beneath, blood and
fire.” Joſephus, in his preface to his hiſtory of the wars of the Jews,
ſpeaks of the figns and prodigies that preceded them, terrible thunders,
lightnings and earthquakes ; there was a fiery comet that hung over the
city for a year, and a flaming ſword was ſeen pointing down upon it; a
light ſhone upon the temple and the altar at midnight, as if it had been
noon-day. Dr. Lightfoot gives another ſenſe of theſe preſages; The
blood of the Son of God, the fire of the Holy Ghost now appearing, the va-
pour of the ſmoke in which Chriſt aſcended, the sun darkened, and the
moon made blood, at the time of Chriſt's paſſion, were all loud warnings
given to that unbelieving people to prepare for the judgments coming
upon them. Or, it may be applied, and very fitly, to the previous judg-
ments themſelves, by which that deſolation was brought on. The blood
points at the wars of the Jews with the neigbouring nations, with the
Samaritans, Syrians, and Greeks, in which abundance of blood was ſhed,
as there was alſo in their civil wars, and the ſtruggles of the seditious,
(as they called them,) which were very bloody; there was no peace to
him that went out, or to him that came in. The fire and vapour of ſmoke,
here foretold, literally came to paſs in the burning of their cities, and
towns, and ſynagogues, and temple at laſt. And this turning of the
Jun into darkneſs, and the moon into blood, ſpeaks the diſſolution of
their government, civil and ſacred, and the extinguiſhing of all their
lights. *
*ial, The ſignal preſervation of the Lord’s people is here promiſed,
v. 21.) “Whoſoever ſhall call upon the name of the Lord Jeſus,”
§ is the deſcription of a true chriſtian, 1 Cor. 1. 2.) shall be ſaved,
Íhall eſcape that judgment, which ſhall be a type and earneſt of everlaſt-
ing ſalvation. In the deſtruction of Jeruſalem by the Chaldeans, there
was a remnant ſealed to be hid in the day of the Lord’s anger ; and in the
deſtruction by the Romans not one chriſtian periſhed. They that diſtin-
guiſh themſelves by fingular piety, ſhall be diſtinguiſhed by ſpecial pre-
ſervation. And obſerve, the ſaved remnant are deſcribed by this, that
they are a praying people; they call on the name of the Lord;
which intimates that they are not ſaved by any merit or righteouſneſs of
their own, but purely by the favour of God, which muſt be ſued out by
prayer. It is the name of the Lord which they call upon, that is their
strong tower. ar • -
(2.) The application of this prophecy to the preſent event; (v. 16.)
“This is that which was ſpoken by the prophet Joel ;” it is the accom-
pliſhment of that, it is the full accompliſhment of it. This is: “ that
effuſion of the Spirit upon all fleſh, which ſhould come,” and we are to
look for no other, no more than we are to look for another Meſſiah; for
as our Meſſiah ever lives in heaven, reigning and interceding for his
church on earth; ſo this Spirit of grace, the Advocate, or Comforter,
that was given now, according to the promiſe, will, according to the ſame
promiſe, continue with the church on earth to the end, and will work
all its works in it and for it, and every member of it, ordinary and extra-
ordinary, by the means of the ſcriptures and the miniſtry.
2. That it was the gift of Christ, and the produć, and proof of his
reſurrečtion and aſcenſion. From this gift of the Holy Ghost, he takes
occaſion to preach unto them Jeſus; and this part of his ſermon he intro-
duces with another ſolemn preface; (v, 22.) “ Te men of Israel hear
these words. It is a mercy that ye are within hearing of them, and it is
your duty to give heed to them.” Words conceriffng Chriſt ſhould be
acceptable words to the men of Iſrael. Here is,
(1.) An abſtraćt of the hiſtory of the life of Chriſt, v. 22. He calls
him Jeſus of Nazareth, becauſe by that name he was generally known,
but (which was ſufficient to roll away that reproach) he was a Man ap-
proved 9° God among you, cenſured and condemned by men, but approved
of God; God teſtified his approbation of his doćtrine by the power he
gave him to work miracles ; a man marked out by God; ſo Dr. Hammond
reads it; “ſignalized and made remarkable among you that now hear
me ; he was ſent to you, ſet up a glorious Light in your land; you
yourſelves are witneſſes, how he became famous by miracles, wonders, and
signs, works above the power of nature, out of its ordinary courſe, and
contrary to it, which God did by him ; that is, which he did by that
divine power, with which he was clothed, and in which God plainly went
along with him; for no man could do ſuch works, unleſs God were with
him.” See what a ſtreſs Peter lays upon Chriſt’s miracles 1 [1..] The
matter of fačt was not to be denied ; “They were done in the midst of
you, in the midst of your country, your city, your ſolemn aſſemblies, as ye
yourſelves alſo know. Ye have been eye-witneſſes of his miracles; I appeal
to yourſelves, whether ye have any thing to objećt againſt them, or can
offer any thing to diſprove them.” [2.] The inference from them can-
not be diſputed; the reaſoning is as ſtrong as the evidence; if he did
thoſe miracles, certainly God approved him, declared him to be, what he
declared himſelf to be, the Son of God, and the Saviour of the world; for
the God of truth would never ſet his ſeal to a lie.
(2.) An account of his death and ſufferings, which they were witneſſès
of alſo but a few weeks ago; and this was the greateſt miracle of all,
that a Man approved of God ſhould thus ſeem to be abandoned of him ;
and a Man thus approved among the people, and in the midst of them,
ſhould be thus abandoned by them too ! But both theſe myſteries are
here explained, (v. 23.) and his death confidered,
[].]. As God's act; and in him it was an act of wonderful grace and
wiſdom. He delivered him to death ; not only permitted him to be put
to death, but gave him up, devoted him; this is explained, Rom. 8, 32.
He delivered him up for us all. And yet he was approved of God, and
there was nothing in this that fignified the diſapproving of him ; for it
was done by the determinate counſel and foreknowledge of God, in infinitc
wiſdom, and for holy ends, which Chriſt himſelf concurred in, and in the
means leading to them. Thus divine juſtice muſt be ſatisfied, finners
ſaved, God and man brought together again, and Chriſt himſelf glorified.
It was not only according to the will of God, but according to the coun-
ſel of his will that he ſuffered and died : according to an eternal counſel,
which could not be altered. This reconciled him to the croſs, Father,
thy will be done ; and Father, gloriſy thy name ; let thy purpoſe take ef-
fe&t, and let the great end of it be attained. e e
[2.] As the people's ačt ; and in them it was an ačt of prodigious ſin
and folly; it was fighting against God to perſecute one whom he approved
as the Darling of heaven ; and fighting against their own mercies, to per-
ſecute one that was the greateſt Bleſfing of this earth. Neither God’s
defigning it from eternity, nor his bringing good out of it to eternity,
would in the leaſt excuſe their fin; for it was their voluutary act and
deed, from a principle morally evil; and therefore they were wicked
hands with which ye have crucifted and ſlain him. It is probable that
~.
fome of thoſe were here preſent, who had cried, Crucify him, Cruciſ,
him ; or had been otherwiſe aiding and abetting in the murder; and
Peter knew it. However, it was juſtly looked upon as a national act,
becauſe done both by the vote of the great council and by the voice of
the great crowd.” It is a rule, “Refertur ad univerſos quod publice fit
per majorem partem—We attribute to all, that which is done publicly
by the greater part. He charges it particularly on them as parts of the
nation on which it would be viſited the more effectually to bring them to
jaith and repentance, becauſe that was the only way to diſtinguiſh them-
felves from the guilty, and diſcharge themſelves from the guilt.
(3.) An atteſtation of his reſurreótion, which effectually wiped away
the reproach of his death; (v. 24.) Whom God raiſed up ; the ſame that
delivered him to death, delivered him from death, and thereby gave a
higher approbation of him than he had done by any other of the ſigns and
wonders wrought by him, or by all put together. This therefore he infifts
moſt largely upon.
[1..] He deſcribes his reſurre&tion; God “ looſed the bands of death,
becauſe it was impoſſible that he ſhould be holden of it ;” 33ivas—the
Jörrows of death; the word is uſed for travailing pains ; and ſome think
it fignifies the trouble and agony of his ſoul, in which, “it was exceeding
forrowful, even to the death; from theſe pains and ſorrows of ſoul, this
travail of ſoul, the Father looſed him, when at his death, he ſaid, It is
finiſhed.” Thus Dr. Godwin underſtands it : “Thoſe terrors which
made Heman’s ſoul lie like the ſlain, (Pſ. 88. 15.) theſe had hold of
Chriſt; but he was too strong for them, and broke through them ; this
was the resurrection of his soul, (and it is a great thing to bring a ſoul
out of the depths of ſpiritual agonies,) this was not leaving his soul in
hell; as that which follows, that he should not see corruption, ſpeaks of
the resurrection of his body; and both together make up the great resur-
zection.” Dr. Lightfoot gives another ſenſe of this: “Having diſſolved
the pains of death, in reference to all that believe in him, God raised u
Chriſt, and by his reſurreótion broke all the power of death, and deſtroyed
its pangs upon his own people. He has abolished death, has altered the
property of it, and becauſe it was not poſſible that he should be long holden
of it, it is not poſſible that they should be for ever holden.” But moſt re-
fer this to the reſurre&tion of Chriſt’s body. And death, (ſays Mr.
Baxter,) as a ſeparation between ſoul and body, is by privation a penal
ſtate, though not dolorous by poſitive evil. But Dr. Hammond ſhews,
that the Septuagint, and from them the apoſtle here, uſes the word for
cords and bands, (as Pſ. 18. 4.) to which the metaphor of looſing and
being held beſt agree. Chriſt was impriſoned for our debt, was thrown
into the bands of death ; but divine juſtice being ſatisfied, it was not poſ:
Jible he should be detained there, either by right or by force; for he had
life in himſelf, and in his own power, and had conquered the prince of
death. * --
[2.] He atteſts the truth of his reſurrection; (v. 32.) “God hath
raiſed him up, whereof we are all witneſſes;” we apoſtles, and other
our compañions, that were intimately acquainted with him before his
death, were intimately converſant with him after his reſurrection, did eat
and drink with him. They received power by the deſcent of the Holy
Ghost upon them, on purpoſe that they might be ſkilful, faithful, and cou-
rageous witneſſes of this thing, notwithſtanding their being charged by his
enemies as having ſtolen him away.
[3.j He ſhewed it to be the fulfilling of the ſcripture, and, becauſe
“ the ſcripture had ſaid that he muſt riſe again before he ſaw corruption,
therefore it was impoſſible that he ſhould be holden by death and the
grave;” for David ſpeaks of his being raiſed, ſo it comes in, v. 25.
The ſcripture he refers to, is that of David, (Pſ. 16. 8...11.) which,
though in part applicable to David as a ſaint, yet refers chiefly to Jeſus
Chriſt, of whom David was a type. Here is, -
First, The text quoted at large, (v. 25.28.) for it was all fulfilled in
him, and ſhews us,
1. The conſtant regard that our Lord Jeſus had to his Father in his
whole undertaking ; I foresaw the Lord before me continually. He ſet
before him his Father’s glory as his end in all ; foresaw that his ſuffer-
ings would redound abundantly to the honour of God, and would iſſue in
his own joy; theſe were ſet before him, and these he had an eye to, in all
he did and ſuffered; and with the proſpect of theſe he was borne up and
carried on, John 13. 31, 32.-17. 4, 5.
2. The aſſurance he had of his Father’s preſence and power going
along with him ; “ He is on my right hand, the hand of ačtion, ſtrength-
ening, guiding, and upholding that, that I should not be moved, or driven
off from my undertaking, notwithſtanding the hardſhips I muſt un-
dergo:” this was an article of the covenant of redemption; (Pſ, 89. 21.)
'THE ACTS, II. - Peter's Sermon.
“With him my hand ſhall be eſtabliſhed, my arm alſo ſhall ſtrengthen
him;” and therefore he is confident the work ſhall not miſcarry in his
hand. If God be “at our right hand, we ſhall not be moved.”
3. The cheerfulneſs with which our Lord Jeſus went on in his work,
notwithſtanding the ſorrows he was to paſs through ; “Being ſatisfied
that I shall not be moved, but the good pleaſure of the Lord ſhall proſ-
per in my hand, “therefore doth my heart rejoice, and my tongue is ---
glad,” and the thought of my ſorrow is as nothing to me.” Note, It
was a conſtant pleaſure to our Lord Jeſus to look to the end of his work,
and to be ſure that the iſſue would be glorious; ſo well pleaſed was he
with his undertaking, that it does his heart good to think how the iſſue
would anſwer the deſign He rejoiced in spirit, Luke 10. 21. My
tongue was glad. In the pſalm it is, My glory rejoiceth ; which inti-
mates, that our tongue is our glory, the faculty of ſpeaking is an honour
to us, and never more ſo, than when it is employed in praiſing God.
Chriſt’s tongue was glad, for when he was juſt entering upon his ſufferings,
in the cloſe of his laſt ſupper, he ſang a hymn.
4. The pleaſing proſpect he had of the happy iſſue of his death and
ſufferings; this was it that carried him, not only with courage, but with
cheerfulneſs, through them ; he was putting off the body, but my flesh
shall rest ; the grave ſhall be to the body, while it lies there, a bed of
repoſe, and hope ſhall give it a ſweet repoſe ; “it ſhall reſt in hope, gri,
that thou wilt not leave my ſoul in hell;” what follows is the matter of
his hope, or aſſurance rathet . -
(1.) That the ſoul ſhall not continue in a ſtate of ſeparation from the
body; for, befide that that is ſome uneaſineſs to a human ſoul made for
its body, it would be the continuance of death’s triumph over him who
was in truth a Conqueror over death; “Thou wilt not leave my ſoul in
hell;” (in hades, in the inviſible ſtate, ſo hades properly fignifies ;) “but,
though thou ſuffer it for a time to remove thither, and to remain there,
yet thou-wilt remand it; thou wilt not leave it there, as thou doſt theJöuls
of other men.” -
(2.) That the body ſhall lie but a little while in the grave; “Thou
| wilt not ſuffer thy Holy One to ſee corruption ;” the body ſhall not
continue dead ſo long, that it ſhould begin to putrefy, or become
noiſome ; and therefore it muſt return to life, on, or before, the third day.
after its death. Chriſt was God’s Holy One, ſanétified and ſet apart to
his ſervice in the work of redemption ; he muſt die, for he muſt be conſe-
crated by his own blood; but he muſt “not ſee corruption, for his death
was to be unto God of a ſweet ſmelling ſavour.” This was typified by
the law concerning the ſacrifices, “that no part of the fleſh of the ſacri.
fices which was to be eaten, ſhould be kept till the third day, for fear it
ſhould ſee corruption, and begin to putrefy.” Lev. 7. 15... 18.
(3.) That his death and ſufferings ſhould be, not to him only, but to
all his, an inlet to the bleſſed immortality; “Thou haſt made known to
me the ways of life, and by me made them known to the world, and laid
them open.” When “the Father gave to the Son to have life in him.
ſelf, a power to lay down his life, and to take it again,” then he ſhewed
him the ways of life both to and fro: “the gates of death were opened
to him, and the doors of the ſhadow of death,” (Job 38. 17.) to paſs
and repaſs through them, as his occaſions led him, for man's redemp-
tlOn.
(4.) That all his ſorrows and ſufferings ſhould end in perfeół and per-
petual felicity ; “Thou ſhalt make me full of joy with thy countenance.”
The reward ſet before him, was, joy, a fulneſs ºf joy, and that in God's
countenance, in the countenance he gave to his undertaking, and to all thoſe
for his ſake, that should believe in him. The ſmiles with which the }.
ther received him, when, at his aſcenſion, he was brought to the Ancient
of days, filled him with joy unſpeakable - and that is the joy of our Lord
i. which all his ſhall enter, and in which they ſhall be for ever
appy. -
Secondly, The comment upon this text, eſpecially ſo much of it as re-
lates to the reſurrection of Chriſt. He addreſſes himſelf to them with a
title of reſpect, Men and brethren, v. 29. “You are men, and therefore
fhould be ruled by reaſon ; you are brethren, and therefore ſhould take
kindly what is ſaid to you by one who, being nearly related to you, is
heartily concerned for you, and wiſhes you well. Now, give me isive
“freely to ſpeak to you concerning the patriarch David,” and let it be
no offence to you, if I tell you, that David cannot be underſtood here as
ſpeaking of himſelf, but of the Christ to come.” David is here called a
patriarch, becauſe he was the father of the royal family, and a man of great
note and eminency in his generation, and whoſe name and memory were
juſtly very precious. Now, when we read that pſalm of his, we muſt con-
• - º - THE ACTS, II.
Peter's Sermon.
1. That he could not ſay “ that of himſelf, for he died, and was
buried, and his ſepulchre remained in Jeruſalem till now, when Peter
ſpake this, and his bones and aſhes in it;” nobody ever pretended that he
had riſen, and therefore he could never ſay of himſelf, that he should not
Jée corruption ; for it was plain he did ſee corruption. St. Paul urges
this, ch. 13. 35.37. Though he “ was a man after God’s own heart,
yet he went the way of all the earth,” as he ſaith himſelf, (1 Kings
2. 2.) both in death and burial. f
2. Therefore certainly he ſpake it as a prophet, with an eye to the Mes-
siah, whoſe ſufferings the prophets teſtified beforehand, and with them
the glory that should follow; ſo did David in that pſalm, as Peter here
plainly ſhews.
(1.) David knew “ that the Meſſiah, ſhould deſcend from his loins,
(v. 30.) that God had ſworn to him, that of the fruit of his loins, ac-
cording to the fleſh, he would raiſe up Chriſt to fit on his throne.” He
promiſed him a Son, “the throne of whoſe kingdom ſhould be eſtabliſhed
for ever,” 2 Sam. 7. 12. And it is ſaid, (Pſ. 132. 11.) Godſwore it in
truth unto David. When our Lord Jeſus was born, it was promiſed “ that
the Lord God would give him the throne of his father David,” Luke
1. 32. And all Iſrael knew “ that the Meſſiah was to be the Son of
David, that is, that, according to the fleſh,” he ſhould be ſo by his
human nature; for otherwiſe, according to the spirit, and by his divine
nature, he was to be David’s Lord, not his son. God having “ſworn to
David, that the Meſfiah, promiſed to his fathers, ſhould be his Son and
Succeſſor, the Fruit of his loins, and ‘Heir to his throne,” he kept this
in view, in penning his pſalms.
(2.) Chriſt being the Fruit of his loins, and, conſequently, in his loins
when he penned that pſalm, (as Levi is ſaid to be in Abraham’s loins,
when he paid tithes to Melchizedek,) if what he ſays, as in his own per-
ſon, be not applicable to himſelf, (as it is plain that it is not,) we muſt
conclude it points to that Son of his that was then in his loins, in whom
his family and kingdom were to have their perfeótion and perpetuity;
and therefore, when he ſays “ that his ſoul ſhould not be left in its ſe-
parate ſtate, nor his fleſh ſee corruption,” without doubt he muſt be un-
derſtood to ſpeak of the reſurrection of Christ, v. 31. And as “Chriſt
died, so he roſe again, according to the ſcriptures ; and that he did ſo,
we are witneſſes.
3. Here is a glance at his aſcenſion too. As David did not riſe from
the dead, ſo neither did he ascend into the heavens, bodily as Chriſt did,
v. 34. And further, to prove that when he ſpake of the reſurre&tion, he
meant it of Chriſt, he obſerves that when in another pſalm he ſpeaks of
the next ſtep of his exaltation, he plainly ſhews that he ſpake of another
perſon, and ſuch another as was his Lord ; (Pſ. 110. 1.) The Lord said
unto my Lord, when he had raiſed him from the dead, “Sit thou at my
right hand, in the higheſt dignity and dominion there ; be thou intruſted
with the adminiſtration of the kingdom both of providence and grace ;
ſit there as King until I make thy foes either thy friends or thy footstool,”
v. 35. Chriſt roſe from the grave to riſe higher, and therefore it muſt
be of his reſurre&tion that David ſpake, and not his own, in the 16th
Pſalm ; for there was no occaſion for him to riſe out of his grave, who
was not to aſcend to heaven. * *
We now come to the application of this diſcourſe concerning the
death, reſurrečtion, and aſcenſion of Chriſt. *-
(1.) This explains the meaning of the preſent wonderful effusion of
the Spirit in thoſe extraordinary gifts. Some of the people had aſked,
(v. 12.) What meaneth this P I will tell you the meaning of it, ſays
Peter. “ This Jeſus being exalted to the right hand of God;” ſo ſome
read it, to fit there ; ea'alted by the right hand of God; ſo we read it,
by his power and authority, it comes all to one ; and having received of
the Father, to whom he is aſcended, the promiſe of the Holy Ghost, he
hath given what he received, (Pſ 68. 18.) and “ hath ſhed forth this
which you now ſee and hear ;” for the Holy Ghost was to be given when
Jeſus was glorified, and not before, John 7: 39, You ſee and hear us
ſpeak with tongues that we never learned ; probably, there was an ob-
ſervable change in the air of their countenances, which they ſaw, as well
as heard the change of their voice and language ; now this is from the
Holy Ghost, whoſe coming is an evidence that Jeſus is exalted, and he
has received this gift from the Father, to confer it upon the church, which
plainly ſpeaks him to be the Mediator or middle Perſon between God
and the church. The gift of the Holy Ghost was, E 1.] A performance
of divine promiſes already made ; here it is called the promiſe of the Holy
Ghost ; many exceeding great and precious promiſes the divine power has
given us, but this is the promiſe by way of eminency, as that of the Meſ.
.
God’s giving “ the Holy Spirit to them that aſk him,” -(Luke 11. 13.)
is his giving them all good things, Matth. 7. 11. Chriſt received “ the
promiſe of the Holy Ghoſt, that is, the promiſed gift of the:Holy
him. [2.] It was a pledge of all divine favours further intended; what
you now fee and hear, is but an earneſt of greater things. * , .
(2.) This proves what you are all 'bound to believe, “ that Chriſt
Jeſus is the true Meſſiah and Saviour of the world;” this he cloſes his
ſermon with, as “the concluſion of the whole matter, the quoderat de-
monſtrandum—the truth to be demonſtrated;” (v. 36.) “Therefore let
all the houſe of Iſrael know aſſuredly,” that this truth has now received
its full confirmation, and we our full commiſſion to publiſh it, “ That
God has made that ſame Jeſus, whom ye have crucified, both Ilord and
Chriſt.” They were charged to “tell no man that he was, Jeſus the
Chriſt,” till after his reſurre&tion ; º: 16. 20.—17. 9.) but now
it muſt be “proclaimed on the houſe-tops, to all the houſe of Ifrael;
he that has ears to hear, let him hear it ;” it is not propoſed as probable,
but depoſed as certain ; Let them know it. affiredly, and know that it is
their duty to receive it as a faithful saying, [1..] That God has glori-
fied him whom they have crucified. This aggravates their wickedneſs,
that they crucifted one whom God deſigned to glorify ; and put him to
death as a deceiver, who had given ſuch pregnant proofs of his divine
miſſion : and it magnifies the wiſdom and power of God, that though
they crucifted him, and thought thereby to have put him under an indelible
mark of infamy, yet God had glorified him, and the indignities they had
done him, ſerved as a foil to his luſtre. [2.] That he has glorified him to
that degree, as to make him both Lord and Christ : theſe fignify the
fame; he is Lord of all, and he is not a uſurper, but is Christ anointed
to be ſo. He is one Lord to the Gentiles, who had had lords many; and
to the Jews he is Messiah, which includes all his offices. He is the King
Messiah, as the Chaldee-paraphraſt calls him ; or as the angel to Daniel,
Messiah the Prince, Dan, 9, 25. This is the great truth of the goſpel
which we are to believe, that that ſame Jeſus, the very ſame that was cru-
cifted at Jeruſalem, is he to whom we owe allegiance, and from whom we
are to expect protećtion, as Lord and Christ.
37. Now when they heard this, they were pricked in
their heart, and ſaid unto Peter and to the reſt of the
apoſtles, Men and brethren, what ſhall we do? 38. Then
Peter ſaid unto them, Repent, and be baptized every one
of you in the name of Jeſus Chriſt for the remiſſion of fins,
and ye ſhall receive the gift of the Holy Ghoſt. 39. For
the promiſe is unto you, and to your children, and to all
that are afar off, even as many as the Lord our God
ſhall call. 40. And with many other words did he teſtify
and exhort, ſaying, Save yourſelves from this untoward
generation. 41. Then they that gladly received his word
were baptized : and the ſame day there were added unto
them about three thouſand ſouls. R
We have ſeen the wonderful effect of the pouring out of the Spirit, in
its influence upon the preachers of the goſpel. Peter in all his life, never
ſpake at the rate that he had done now, with ſuch fulneſs, perſpicuity, and
power. We are now to ſee another bleſſed fruit of the pouring out of
the Spirit, in its influence upon the hearers of the goſpel; from the firſt
delivery of that divine meſſage, it appeared that there was “a divine
power going along with it, and it was mighty, through God,” to do.
wonders; thousands were immediately brought by it to the obedience of
faith; it was “the rod of God’s ſtrength ſent out of Zion,” Pſ. 110.2, 3.
We have here the firſt fruits of that vaſt harveſt of ſouls, which by it
were gathered into Jeſus Chriſt. Come and ſee, in theſe verſes, the ex-
alted Redeemer riding forth in theſe chariots of ſalvation, conquering, and
to conquer, Rev. 6. 2. *
In theſe verſes we find the word of God, the means of beginning and.
carrying on a good work of grace “in the hearts of many, the Spirit of
the Lord working by it.” Let us ſee the method of it.
I. They were ſtartled, and convinced, and put upon a ſerious inquiry,
v. 37. When they heard, or having heard, having patiently heard Peter
out, and not given him the interruption they had been uſed to give to
Chriſt in his diſcourſes, (this was one good point gained, that they were
fiah had heen, and this is the promiſe that includes all the reſt; hence || become attentive to the word,) “g were pricked to the heart, or in
VoI. V. No. 91.
Ghoſt,” and has given it to us; for all the promiſts are yea and amen in
THE ACTS, II.
the heart,” and, under a deep concern and perplexity, applied themſelves
to the preacher with this queſtion, What shall we do? It was very ſtrange
that ſuch impreſſions ſhould be made upon ſuch hard hearts all of a
ſudden! They were Jews, bred up in the opinion of the ſufficiency of their
religion to ſave them, had lately ſeen this Jeſus crucified in weakneſs and
diſgrace, and were told by their rulers that he was a deceiver; Peter had
charged them with having a hand, a wicked hand, in his death, which was |
likely to have exaſperated them againſt him; yet, when they heard this plain
ſcriptural ſermon, they were much affected with it.
1. It put them in pain; they were pricked in their hearts. We read
of thoſe that were cut to the heart with indignation at the preacher, (...
7. 54.) but theſe were pricked to the heart with indignation at themſelves
for having been acceſſary to the death of Chriſt. Peter, charging it
upon them, awakened their conſciences, touched them to the quick, and
the reflection they now made upon it, was as a sword in their bones, it
pierced them as they had pierced Chriſt. Note, Sinners, when their
eyes are opened, cannot but be pricked to the heart for fin, cannot but ex-
perience an inward uneaſineſs; this is having the heart rent, (Joel 2. 13.)
a broken and contrite heart, Pſ. 51. 17. Thoſe that are truly ſorry for
their fins, and aſhamed of them, and afraid of the conſequences of them,
are pricked to the heart. A prick in the heart is mortal, and under thoſe
commotions (ſays Paul) I died, Rom. 7. 9. “All my good opinion of
myſelf and confidence in myſelf failed me.”
2. It put them upon inquiry. Out of the abundance of the heart, thus
pricked, the mouth spake.
Obſerve,
(1.) To whom thus they addreſſed themſelves; to Peter and to the
rest of the apostles, ſome to one and ſome to another, to them they
opened their caſe ; by them they had been convinced, and therefore by
them they expect to be counſelled and comforted. They do not appeal
from them to the Scribes and Phariſees, to juſtify them againſt the apoſ.
tles’ charge, but apply to them, as owning the charge, and referring the
cafe to them. They call them men and brethren, as Peter had called
them ; (v. 29.) it is a ſtyle of friendſhip and love, rather than a title
of honour ; “You are men, look upon us with humanity ; you are
brethren, look upon us with brotherly love.” Note, Miniſters are ſpi-
ritual phyſicians, they ſhould be adviſed with by thoſe whoſe conſciences
are wounded ; and it is good for people to be free and familiar with thoſe
miniſters, as men and their brethren, who deal for their ſouls as for their
OWII •
(2.) What the addreſs is ; What shall we do P -
[1..] They ſpeak as men at a plunge, that did not know what to do;
in a perfeót ſurpriſe; “Js that Jesus, whom we have crucified, both
Lord and Christ 2 Then what will become of us who crucified him :
We are all undone !” Note, No way of being happy, but by ſeeing our-
ſelves miſerable. When we find ourſelves in danger of being lost for
ever, there is hope of our being made for ever, and not till then.
[2] They ſpeak as men at a point, that were reſolved to do anything
they ſhall be direéted to, immediately ; they are not for taking time to
confider, or for adjourning the proſecution of their convićtions to a more
convenient ſeaſon, but defire now to be told what they muſt do to eſcape
the miſery they were liable to. Note, Thoſe that are convinced of fin,
would gladly know the way to peace and pardon, ch. 9. 6.—16. 30.
II. Peter and the apoſtles dire&t them in ſhort what they muſt do, and
what in ſo doing they might expect, v. 38, 39. Sinners convinced muſt
be encouraged ; and that which is broken muſt be bound up ; (Ezek.
34. 16.) they muſt be told that though their caſe is ſad, it is not deſpe-
rate, there is hope for them.
1. He here ſhews them the courſe they muſt take. ---
(1.) Repent ; that is a plank after ſhipwreck. “Let the ſenſe of this
horrid guilt which you have brought upon yourſelves by putting Chriſt
to death, awaken you to a penitent refle&tion upon all your other fins, as
the demand of ſome one great debt brings to light all the debts of a poor
bankrupt, and to bitter remorſe and ſorrow for them.” This was the
ſame duty that Jahn the Baptist and Chriſt had preached, and now that
the Spirit is poured out, it is ſtill infifted on ; “Repent, repent ; change
your mind, change your way; admit an after-thought.”
(2.) “Be baptized every one of you in the name of Jeſus Chriſt,”
that is, “firmly believe the doćtrine of Chriſt, and ſubmit to his grace
and government; and make an open ſolemn profeſſion of this, and come
under an engagement to abide by it, by ſubmitting to the ordinance of
baptiſm ; be proſelyted to Chriſt and to his holy religion, and renounce
your infidelity.” They muſt be baptized in the name of Jeſús Christ.
They did believe in the Father and the Holy Ghost ſpeaking by the
Peter's Sermon.
prophets; but they muſt alſo believe in the name of Jeſus, that he is the
Chriſt, the Meſfias promiſed to the fathers; “Take Jeſus for your
King, and by baptiſm ſwear allegiance to him ; take him for your Pro-
phet, and hear him ; take him for your Prieſt, to make atonement for
you ;” which ſeems peculiarly intended here ; for they muſt be bap-
tized in his name for the remiſſion of ſºns upon the ſcore of his righteouſ-
neſs.
(3.) This is preſſed upon each particular perſon, every one of you ;
“. Even thoſe of you that have been the greatest ſinners, if they repent
and believe, are welcome to be baptized, and thoſe that think they have
been the greatest ſaints, have yet need to repent, and believe, and be bap-
tized. There is grace enough in Chriſt for every one of you, be ye ever
ſo many, and grace ſuited to the caſe of every one. Iſrael of old were
baptized unto Moſes in the camp, the whole body of the Iſraelites to-
gether, when they paſſed through the cloud and the ſea, (1 Cor. 10. 1, 2.)
for the covenant of peculiarity was national ; but now every one of
gyou diſtinétly muſt be baptized in the name of the Lord Jeſus, and tran-
ſaćt for himſelf in this great affair.” See Col. 1. 28.
2. He gives them encouragement to take that courſe : :
(1.) “It ſhall be for the remiſſion of ſins. Repent of your fin, and
it ſhall not be your ruin; be baptized into the faith of Chriſt, and in
truth you ſhall be juſtified, which you could never be by the law of
Moſes. Aim at this, and depend upon Chriſt for it, and this you
ſhall have. As the cup in the Lord’s ſupper is the New Testament
|sin the blood of Christ for the remiſſion of fins, ſo baptiſm is in the
time of Chriſt for the remiſſion of fins.
waſhed.”
(2.) “You ſhall receive the gifts of the Holy Ghost as well as we ; or
it is defigned for a general bleſſing: ſome of you ſhall receive theſe ex-
ternal gifts, and each of you, if you be fincere in your faith and repent-
ance, ſhall receive his internal graces and comforts, ſhall be Jealed with
the Holy Spirit of promiſe.” Note, All that receive the remiſfion of
fins, receive the gift of the Holy Ghost. All that are juſtified are ſančti-
fied.
(3.) “Your children ſhall ſtill have, as they have had, an intereſt in
the covenant, and a title to the external ſeal of it. Come over to Chriſt,
to receive thoſe ineſtimable benefits; for the promiſe of the remiſſion of
fins, and the gift of the Holy Ghoſt, is to you and to your children,”
v. 39. It was very expreſs, (Iſa, 44. 3.) I will pour my Spirit upon
thy ſeed. And, (Iſa. 59. 21.) “My Spirit and my word ſhall not de-
part from thy ſeed, and thy ſeed's ſeed.” When God took Abraham
into covenant, he ſaid, “I will be a God to thee, and to thy ſeed;”
(Gen. 17. 7.) and, accordingly, every Iſraelite had his ſon circumciſed
at eight days old. Now it is proper for an Iſraelite, when he is by bap-
tiſm to come into a new diſpenſation of this covenant, to aſk, “What
muſt be done with my children 2 Muſt they be thrown out, or taken in
with me * “Taken in,” (ſays Peter,) “by all means; for the pro-
miſe, that great promiſe, of God’s being to you a God, is as much to
you and to your children now as ever it was.”
(4.) “Though the promiſe is ſtill extended to your children as it has
been, yet it is not, as it has been, confined to you and them, but the
benefit of it is designed for all that are aſar off,” we may add, and their
children, for the bleſfing of Abraham comes upon the Gentiles, through
Jeſus Chriſt, Gal. 3. 14. The promiſe had long pertained to the Iſrael-
ites; (Rom. 9. 4.) but now it is ſent to thoſe that are afar off, the re-
moteſt nations of the Gentiles, and every one of them too, all that are afar
off. To this general the following limitation muſt refer, even as many of
them, as many particular perſons in each nation, as the Lord our God shal;
call effectually into the fellowſhip of Jeſus Chriſt. Note, God can make
his call to reach thoſe that are ever ſo far off, and none come but whom
he calls.
III. Theſe dire&tions are followed with a needful caution; (v. 40.)
with many other words, to the ſame purport, did he testify goſpel-truths,
and exhort to goſpel duties; now that the word began to work he fol.
lowed it ; he had ſaid much in a little, (v. 38, 39.) and that which, one
would think, included all, and yet he had more to ſay. When we have
heard thoſe words which have done our ſouls good, we cannot but wiſh
to hear more, to hear, many more ſuch words. Among other things
he ſaid, (and it ſhould ſeem inculcated it,) Save yourſelves from this un-
toward generation. Be ye free from them. The unbelieving Jews were
an untoward generation, perverſe and obſtinate, they walked contrary to
God and man, (1 Theſſ. 2, 15.) wedded to fin and marked for ruin.
Now as to them,
1. “Give diligence to ſave yourſelves from the ruin, that you may
Be waſhed, and you ſhall be
THE ACTS, II.
The Fellowſhip of the Diſciples.
not be involved in that, and may eſtape all thoſe things;” (as the chriſ.
tians did ;) “ repent, and be baptized; and then you ſhall not be ſharers
with them in deſtrućtion, whom ye have been ſharers with in fin.” O ga-
ther not my ſoul with ſinners.
2. “ In order to this, continue not with them in their ſin, perfiſt not
with them in infidelity. Save gourſelves, that is, ſeparate yourſelves,
ºliſtinguiſh yourſelves, from this untoward generation. “Be not rebel-
lious like this rebellious houſe;’ partake not with them in their fins,
that you ſhare not with them, in their plagues.” Note, To ſeparate our-
ſelves from wicked people, is the only way to ſave ourſelves from them ;
though we thereby expoſe ourſelves to their rage and enmity, we really
ſave ourſelves from them; for if we confider whither they are haſtening,
we ſhall ſee it is better to have the trouble of ſwimming againſt their
'ſtream than the danger of being carried down their ſtream. Thoſe that
repent of their fins, and give up themſelves to Jeſus Chriſt, muſt evidence
their fincerity by breaking off all intimate ſociety with wicked people.
3Depart from me, ye evil doers, is the language of one that determines to
keep the commandments of his God, Pſ. 119. 115. We muſt ſave ourſelves
from them ; which denotes avoiding them with dread and holy fear, as
we would ſave ourſelves from an enemy that ſeeks to deſtroy us, or from
a houſe infected with the plague.
IV. Here is the happy ſucceſs and iſſue of this, v. 41. The Spirit
wrought with the word, and wrought wonders by it. Theſe ſame per-
ſons that had many of them been eye witneſſes of the death of Chriſt,
and the prodigies that attended it, and were not wrought upon by them,
were yet wrought upon by the preaching of the word, for that is it that
is the power of God unto ſalvation.
1. They received the word; and then only the word does us good,
when we do receive it, embrace it, and bid it welcome. They admitted
the convićtion of it, and accepted the offers of it.
2. They gladly received it. Herod heard the word gladly, but theſe
gladly received it, were not only glad that they had it to receive, but
glad that by the grace of God they were enabled to receive it, though
it would be a humbling changing word to them, and would expoſe them
to the enmity of their countrymen.
3. They were baptized; believing with the heart, they made con-
feſſion with the mouth, and enrolled themſelves among the diſciples of
Chriſt by that ſacred rite and ceremony which he had inſtituted. And
though Peter had ſaid, “Be baptized in the name of the Lord Jeſus,”
(becauſe the doćtrine of Chriſt was the preſent truth,) yet we have rea-
ſon to think that, in baptizing them, the whole form Chriſt preſcribed
was uſed in the name of the Father, the Son, and the Holy Ghoſt. Note,
Thoſe that receive the chriſtian covenant, ought to receive the chriſtian
baptiſm.
4. Hereby there were added to the diſciples to the number of about
three thouſand ſouls that ſame day. All thoſe that had received the Holy
Ghoſt, had their tongues at work to preach, and their hands at work to
baptize; for it was time to be buſy, when ſuch a harveſt was to be
gathered in. The converſion of theſe three thouſand with theſe words,
was a greater work than the ſeeding of four or five thouſand with a few
loaves. Now Iſrael began to multiply after the death of our Joſeph.
They are ſaid to be three thouſand ſouls, which word is generally uſed
for perſons when women and children are included with men, as Gen. 44.
21. Give me the ſouls, (Gen. 14. 27.) ſeventy ſouls, which intimates
that thoſe that were here baptized, were not ſo many men, but ſo many
heads of families, as with their children and ſervants baptized, might
make up three thouſand ſouls. Theſe were added to them. Note, They
who are joined to Chriſt, are added to the diſciples of Chriſt, and join
with them. When we take God for our God, we muſt take his people
to be our people. -
42. And they continued ſteadfaſtly in the apoſtles’ doc-
trine and fellowſhip, and in breaking of bread, and in
prayers. 43. And fear came upon every ſoul: and many
wonders and ſigns were done by the apoſtles. 44. And
all that believed were together, and had all things com-
mon ; 45. And ſold their poſſeſſions and goods, and parted
them to all men, as every man had need. 46. And they,
continuing daily with one accord in the temple, and break-
ing bread from houſe to houſe, did eat their meat with
gladneſs and ſingleneſs of heart, 47. Praiſing God, and
having favour with all the people. And the Lord added
to the church daily ſuch as ſhould be ſaved.
We often ſpeak of the primitive church, and appeal to it, and to the
hiſtory of it; in theſe verſes we have the hiſtory of the truly primitive
church, of the first days of it, its ſtate of infancy indeed, but, like that,
the ſtate of its greateſt innocence.
I. They kept cloſe to holy ordinances, and abounded in all inſtances
of piety and devotion, for chriſtianity admitted in the power of it, will
diſpoſe the ſoul to communion with God in all thoſe ways wherein he
has appointed us to meet him, and promiſed to meet us.
1. They were diligent and conſtant in their attendance upon the preach-
ing of the word. They continued in the apostles’ doctrine, and never
diſowned or deſerted it; or, as it may be read, they “continued con-
ſtant to the apoſtles' teaching or inſtrućtion;” by baptiſm they were
diſcipled to be taught, and they were willing to be taught. Note, Thoſe
who have given up their names to Chriſt, muſt make conſcience of hear-
ing his word; for thereby we give honour to him, and build up our-
ſelves in our moſt holy faith. -
2. They kept up the communion of saints. They continued in fellow-
ship, (v. 42.) and “ continued daily with one accord in the temple,”
v. 46. They not only had a mutual affection to each other, but a great
deal of mutual converſation with each other; they were much together.
When they withdrew from the untoward generation, they did not turn
hermits, but were very intimate with one another, and took all occaſions
to meet ; wherever you ſaw one diſciple, you ſhould ſee more, like birds
9f a feather. See how theſe christians love one another. They were
concerned for one another, ſympathized with one another, and heartily
eſpouſed one another’s intereſts. They had fellowſhip with one another
in religious worſhip; they met in the temple; there was their rendezvous ;
for joint-fellowſhip with God is the beſt fellowſhip we can have with one
another, 1 John I. 3. Obſerve, (1.) They were daily in the temple,
not only on the days of the ſabbaths and ſolemn feaſts, but on other days,
every day. Worſhipping God is to be our daily work, and where there
is opportunity, the oftener it is done publicly the better. God loves the
gates of Zion, and ſo muſt we. (2.) They were with one accord; not
only no diſcord or ſtrife, but a great deal of holy love among them ; and
they heartily joined in their public ſervices. Though they met with the
Jews in the courts of the temple, yet the chriſtians kept together by
themſelves, and were unanimous in their ſeparate devotions. -
3. They frequently joined in the ordinance of the Lord's ſupper;
they continued in breaking of bread, in celebrating that memorial of their
Maſter’s death, as thoſe that were not aſhamed to own their relation to,
and their dependence upon, Chriſt and him crucified. They could not
forget the death of Chriſt, yet they kept up this memorial of it, and
made it their conſtant pračtice, becauſe it was an inſtitution of Chriſt,
to be tranſmitted to the ſucceeding ages of the church. They broke
bread from houſe to houſe; xxroixoy—houſe by houſe ; they did not think
fit to celebrate the euchariſt in the temple, for that was peculiar to the
chriſtian inſtitutes, and therefore they adminiſtered that ordinance in pri-
vate houſes, chooſing ſuch houſes of the converted chriſtians as were con-
venient, to which the neighbours reſorted; and they went from one to
another of theſe little ſynagogues or domeſtic chapels, houſes that had
churches in them, and there celebrated the euchariſt with thoſe that
uſually met there to worſhip God. e
4. They continued in prayer. After the Spirit was poured out, as
well as before, while they were waiting for him, they continsed inſtant
in prayer; for prayer will never be ſuperſeded till it comes to be ſwal-
lowed up in everlaſting praiſe. Breaking of bread comes in between the
word and prayer, for it has reference to both, and is a help to both.
The Lord’s ſupper is a ſermon to the eye, and a confirmation of God’s
word to us; and it is an encouragement to our prayers, and a ſolemn ex-
preſſion of the aſcent of our ſouls to God. tº º
5. They abounded in thankſgiving ; were continually praiſing God;
v. 47. That ſhould have a part in every prayer, and not be crowded
into a corner. They that have received the gift of the Holy Ghoſt, will
be much in praiſe. e tº ©
II. They were loving one to another, and very kind; their charity
was as eminent as their piety, and their joining together in holy ordi-
nances knit their hearts to each other, and very much endeared them to
one another. . • * * *
1. They had frequent meetings for chriſtian converſe; (v. 44.) All
that believed were together ; not all thoſe thouſands in one place ; (that
§: :
was impračticable;) but, as Dr. Lightfoot explains it, they kept to-
gether in ſeveral companies or congregations, according as their lan-
guages, nations, or other references brought them and kept them together.
And thus joining together, becauſe it was apart from thoſe that be-
lieved not, and becauſe it was in the ſame profeſſion and pračtice of the
duties of religion, they are ſaid to be together, ini ré aſſº. They
aſſociated together, and ſo both expreſſed and increaſed their mutual
love. . . - - - -
2. They had all things common ; perhaps they had common tables
(as the Spartans of old,) for familiarity, temperance, and freedom of
converſation; they ate together, that they who had much might have
the leſs, and ſo be kept from the temptations of abundance ; and they
who had little might have the more, and ſo be kept from the tempta-
tions of want and poverty. Or, there was ſuch a concern for one an-
other, and ſuch a readineſs to help one another, as there was occaſion,
that it might be ſaid, They had all things common, according to the
law of friendſhip; one wanted not what another had ; for he might have
it for the aſking. - - -
3. They were very cheerful, and very generous in the uſe of what
they had... Befide the religion that was in their ſacred feaſts, (their
breaking bread from houſe to houſe,) a great deal of it appeared in their
common meals ; they did “eat their meat with gladneſs and fingleneſs
of heart.” They brought the comforts of God's table along with them
to their own, which had two good effects upon them : (1.) It made them
very pleaſant, and enlarged their hearts in holy joy; they did eat their
bread with joy, and drank their wine with a merry heart, as knowing that
God now accepted their works. None have ſuch cauſe to be cheerful as
good chriſtians have ; it is pity but that they ſhould always have hearts
to be ſo. (2.) It made them very liberal to their poor brethren, and
enlarged their hearts in charity. They did eat their meat with ſingleneſs
of heart, #y &@sačrºl tag?ias—with liberality of heart ; ſo ſome : they did
not eat their morſels alone, but bid the poor welcome to their table, not
grudgingly, but with all the hearty freedom imaginable. Note, It be-
comes chriſtians to be open-hearted and open-handed, and in every good
work to ſow plentifully, as thoſe on whom God hath ſowed plentifully,
and who hope to reap ſo.
4. They raiſed a fund for charity ; (v. 45.) They ſold their poſſeſ.
Jions and goods ; ſome ſold their lands and houſes, others their ſtocks
and the furniture of their houſes, and parted the money to their brethren,
as every man had need. This was to deſtroy, not property, (as Mr.
Baxter ſays,) but ſelfiſhneſs. Herein, probably, they had an eye to the
command wºich Chriſt gave to the rich man, as a teſt of his fincerity,
Sell that thou hast, and give to the poor. Not that this was intended for
an example to be a conſtant binding rule, as if all chriſtians in all places
and ages were bound to ſell their eſtates, and give away the money in
charity. . Fort St. Paul’s epiſtles, after this, often ſpeak of the diſtinc-
tion of rich and poor, and Chriſt hath ſaid, that the poor we have always
with us, and ſhall have, and the rich muſt be always doing them good out
of the rents, iſſues, and profits, of their eſtates, which they diſable them-
ſelves to do, if they fell them, and give all away at once. But here the
caſe was extraordinary.
ſłas it not in thine own power P But it was a very commendable inſtance
of their raiſedneſs above the world, their contempt of it, their aſſurance
of another world, their love to their brethren, their compaffion to the
poor, and their great zeal for the encouraging of chriſtianity, and the
nurſing of it in its infancy. The apoſtles left all to follow Chriſt, and
were to give themſelves wholly to the word and prayer, and ſomething
muſt be done for their maintenance: ſo that this extraordinary liberality
was like that of Iſrael in the wilderneſs toward the building of the taber-
nacle, which needed to be reſtrained, Exod. 36. 5, 6. Our rule is, to
give according as God hath bleſſed us; yet in ſuch an extraordinary caſe
as this, thoſe are to be praiſed, who give beyond their power, 2 Cor. 8.3.
(2.) They were Jews that did this, and they who believed Chriſt, muſt
believe that the Jewiſh nation ſhould ſhortly be deſtroyed, and an end put
to the poſſeſſion of eſtates and goods in it, and, in the belief of that, they
ſold them for the preſent ſervice of Chriſt and his church.
III. God owned them, and gave them fignal tokens of his preſence
with them; (v. 43.) “Many wonders and figns were done by the
apoſtles” of divers forts, which confirmed their doctrine, and inconteſtably
proved that it was from God. They that could work miracles, could
have maintained themſelves and the poor that were among them miracu-
louſly, as Chriſt fed thouſands with a little food; but it was as much for
the glory of God that it ſhould be done by a miracle of grace (inclining
THE ACTs, m.
t
!
| church; and it is a
(1.) They were under no obligation of a divine |
command to do this, as appears by what Peter ſaid to Ananias; (ch. 5. 4.) |
The Healing of a Cripple.
people to ſell their eſtates to do it) as if it had been done by a miracle
In mature. * q - •
But the Lord’s giving them power to work miracles, was not all he
did for them; he added to the church daily. The word in their mouths
did wonders, and God bleſſed their endeavours for the increaſe of the
number of believers. Note, It is God’s work to add ſouls to the
great comfort both to miniſters and chriſtians to
ſee it. - y
IV. The people were influenced by
ſtanders by, that were ſpectators.
1. They feared them, and had a veneration for them; (v. 43.) Fear
came upon every ſoul, that is, upon very many who ſaw the wonders and
Jigns done by the apoſtles, and were afraid left their not being reſpected
as they ſhould be would bring deſolation upon their nation. The com-
mon people ſtood in awe of them, as Herod feared John. Though they
had nothing of external pomp to command external reſpect, as the
Scribes’ long robes gained them the greetings in the market-places, yet
they had abundance of ſpiritual gifts that were truly honourable, which
poſſeſſed men with an inward reverence for them. Fear came upon every
Joul; the ſouls of people were ſtrangely influenced by their awful preach.
ing and living. t .”
2. They favoured them. Though we have reaſon to think there were
thoſe that deſpiſed them and hated them, (we are ſure the Phariſees and
chief prieſts did,) yet far the greater part of the common people had a
kindneſs for them—they had favour with all the people. Chriſt was ſo
violently run upon, and run down, by a packed mob, which cried, Cru-
cify him, crucify him ; that one would think his doćtrine and followers
were never likely to have an intereſt in the common people any more.
And yet here we find them in favour with them all; by which it appears
that their proſecuting of Chriſt, was a ſort of a force put upon them by
the artifices of the prieſts; now they returned to their wits, to their right
mind. Note, Undiſſembled piety and charity will command reſpea ;
and cheerfulneſs in ſerving God will recommend religion to thoſe that are
without. Some read it, They had charity to all the people—x4ew izoyles
ºrgès $xoy roy Aaºy ; they did not confine their charity to thoſe of their own
community, but it was catholic and extenſive ; and this recommended
them very much. -
3. They fell over to them. Some or other were daily coming in,
though not ſo many as the firſt day; and they were ſuch as should be
saved. Note, Thoſe that God has deſigned for eternal ſalvation, ſhall
it; they that were without, the
one time or other be effectually brought to Chriſt; and thoſe that are
brought to Chriſt, are added to the church in a holy covenant by bap-
tiſm, and in holy communion by other ordinances. -
CHAP. III.
- r
In this chapter, we have a miracle and a sermon ; the miracle wrought to
make way for the sermon, to confirm the doctrine that was to be preached,
and to make way for it into the minds of the people; and then the sermon
to explain the miracle, and to sow the ground which by it was broken up.
I. The miracle was the healing of a man that was lame from his birth,
with a word speaking, (v. 1.8.) and the impreſſion which this made
upon the people, v. 9... 11: , II. The scope of the sermon which was
preached hereupon, was, to bring people to Chri , to repent of theirſºn in
crucifying him ; (v. }*}} to believe in him now that he was glorified,
and to comply with the Father’s deſign in glorifying him, v. 20...26.
The former part of the discourse opens the wound, the latter applies the
remedy. t -
1. OW Peter and John went up together into the
- temple at the hour of prayer, being the ninth hour.
2. And a certain man lame from his mother’s womb was
carried, whom they laid daily at the gate of the temple
which is called Beautiful, to aſk alms of them that entered
into the temple; 3. Who, ſeeing Peter and John about to
go into the temple, aſked an alms. 4. And Peter, faſten-
ing his eyes upon him, with John, ſaid, Look on us.
5. And he gave heed unto them, expecting to receive
ſomething of them. 6. Then Peter ſaid, Silver and gold
have none; but ſuch as I have give I thee. In the name
of Jeſus Chriſt of Nazareth rife up and walk. 7. And he
THE ACTS, III.
The Healing of a Cripple.
took him by the right hand, and lifted him up: and im-
mediately his feet and ankle-bones received ſtrength.
8. And he, leaping up, ſtood, and walked, and entered with
them into the temple, walking, and leaping, and praiſing
God. 9. And all the people ſaw him walking and praiſ.
ing God. 10. And they knew that it was he which ſat
for alms at the Beautiful gate of the temple: and they
were filled with wonder and amazement at that which
had happened unto him. 11. And as the lame man which
was healed held Peter and John, all the people ran toge-
ther unto them in the porch that is called Solomon’s,
greatly wondering.
We were told in general, (ch. 2, 43.) that many ſigns and wonders
were done by the apostles, which are not written in this book; but here
we have one given us for an inſtance. As they wrought miracles, not
upon every body, as every body had occaſion for them, but as the Holy
Spirit gave dire&tion, ſo as to anſwer the end of their commiſſion; ſo all
the miracles they did work, are not written in this book, but ſuch only
are recorded as the Holy Ghoſt thought fit to anſwer the end of this ſa-
cred hiſtory.
I. The perſons by whoſe miniſtry this miracle was wrought, were,
Peter and John, two principal men among the apoſtles; they were ſo in'
Chriſt’s time, one ſpeaker of the houſe for the moſt part, the other fa-
vourite of the Maſter; and they continue ſo. When, upon the conver-
fion of thouſands, the church was divided into ſeveral ſocieties, perhaps
Peter and John prefided in that which Luke aſſociated with, and there-
fore he is more particular in recording what they ſaid and did, as after-
ward what Paul ſaid and did, when he attended him ; both the one and
the other being deſigned for a ſpecimen of what the other apoſtles did.
Peter and John had each of them a brother among the twelve, with
which they were coupled when they were ſent out; yet now they ſeem
to be knit together more cloſely than either of them to his brother; for
the bond of friendſhip is ſometimes ſtronger than that of relation ; there
is a friend that sticks cloſer than a brother. Peter and John ſeem to have
had a peculiar intimacy after Chriſt’s reſurre&tion more than before,
John 20.2. The reaſon of which, (if I may have liberty to conjećture,)
might be this ; that John, a diſciple made up of love, was more com-
paſſionate to Peter upon his fall and repentance, and more tender of him
in his bitter weeping for his fin, than any other of the apoſtles were, and
more ſolicitous to reſtore him in the ſpirit of meekneſs; which made him
very dear to Peter ever after : and it was a good evidence of Peter’s ac-
ceptance with God, upon his repentance, that Chriſt’s favourite was
made his boſom-friend. David prayed, after his fall, Let them that fear
thee, turn unto me, Pſ. 119. 79.
II. The time and place are here ſet down :
1. It was in the temple, whither Peter and John went up together, be-
cauſe it was the place of coneourfe; there were the ſhoals of fiſh, among
whom the net of the goſpel was to be caſt, eſpecially during the days of
pentecoſt, within the compaſs of which we may ſuppoſe this to have hap-
pencd. Note, It is good to go up to the temple, to attend on public or-
dinances ; and it is comfortable to go up together to the temple ; “I
was glad when they ſaid unto me, Let us go.” The beſt ſociety is ſo-
ciety in worſhipping of God.
2. It was at the hour of prayer, one of the hours of public worſhip,
commonly appointed and obſerved among the Jews : time and place are
two neceſſary circumſtances of every ačtion, which muſt be determined
by conſent, as is moſt convenient for edification. With reference to
public worſhip, there muſt be a houſe of prayer, and an hour of prayer :
the ninth hour, that is, three o’clock in the afternoon, was one of the
hours of prayer among the Jews; nine in the morning, and twelve at
noon, were the other two. See Pſ. 55. 17. Dan. 6. 10. It is of uſe
for private chriſtians ſo far to have their hours of prayer as may ſerve,
though not to bind, yet to remind, conſcience : every thing is beautiful
in its ſeaſon.
III. The patient is here deſcribed, on whom this miraculous cure was
wrought, v. 2. He was a poor lame beggar at the temple-gate.
1. He was a cripple, not by accident ſo, but born ſo ; he was lame ||
jrom his mother’s womb, as it ſhould ſeem, by a paralytic diſtemper, which
weakened his limbs. ; for it is ſaid in the deſcription of his cure, (v. 7.)
His feet and ankle-bones received strength. Some ſuch piteous caſes now
Vol. W. No. 91.
and then there are, which we ought to be affected with, and look upon
with compaſſion, and which are defigned to ſhew us what we all are by
nature ſpiritually; without strength, lame from our birth, unable to work
or walk in God’s ſervice. *
2. He was a beggar; being unable to work for his living, he muſt live
upon alms; ſuch are God’s poor. He was laid daily by his friends at
one of the gates of the temple, a miſerable ſpectacle, unable to do any
thing elſe for himſelf but to “aſk alms of them that entered into the
temple” or came out. There was a concourſe, and a concourſe of de-
vout good people, from whom charity might be expected, and a con-
courſe of ſuch people, when it might be hoped they were in the best
Jºrame ; and there he was laid. Thoſe that need, and cannot work, muſt
not be aſhamed to beg. He would not have been laid there, and laid
daily there, if he had not been uſed to meet with ſupplies, daily ſupplies
there. Note, Our prayers and our alms ſhould go together; Cornelius’
did, ch. 10.4. Objećts of charity ſhould be in a particular manner wel-
come to us when we go up to the temple to pray; it is pity that com-
mon beggar8 at church-doors ſhould any of them be of ſuch a charaćter
as to diſcourage charity ; but they ought not always to be over-looked;
ſome there are ſurely that merit regard, and better feed ten drones, yea
and ſome waſps, than let one bee ſtarve. The gate of the temple at which
he was laid, is here named, it was called Beautiful, for the extraordinary
ſplendour and magnificence of it. Dr. Lightfoot obſerves, that this was
the gate that led out of the court of the Gentiles into that of the Jews,
and ſuppoſes that the cripple would beg only of the Jews, as diſdaining
to aſk any thing of the Gentiles. But Dr. Whitby takes it to be at the
firſt entrance into the temple, and beautified ſumptuouſly, as became the
frontiſpiece of that place where the Divine Majeſty vouchſafed to dwell;
and it was no diminution to the beauty of this gate, that a poor man lay
there begging.
3. He begged of Peter and John, (v. 3.) begged an alms, that was
the utmoſt he expected from them who had the reputation of being cha-
ritable men, and who, though they had not much, yet did good with what
they had. It was not many weeks ago that trie blind and the lame came
to Chriſt in the temple, and were healed there, Match. 21. 14. And
why might not he have aſked more than an alms, if he knew that Peter
and John were Chriſt’s meſſengers, and preached and wrought miracles
in his name 2 But he had that done for him, which he looked not for;
aſked an alms, and had a cure.
IV. We have here the method of the cure :
1. His expectations were raiſed. Peter, inſtead of turning his eyes
from him, as many do from obječts of charity, turned his eyes to him, nay
he fastened his eyes upon him, that his eye might affect his heart with
compaſſion toward him, v. 4. John did ſo too, for they were both
guided by one and the ſame Spirit, and concurred in this miracle ; they
ſaid, Look on us. Our eye muſt be ever toward the Lord, (the eye of
our mind,) and, in token of that, the eye of the body may properly be
fixed on thoſe whom he employs as the miniſters of his grace. This
man needed not be bidden twice to look on the apoſtles; for he juſtly
thought this gave him cauſe to expect that he ſhould receive ſomething
from them, and therefore he gave heed to them, v. 5. Note, We muſt
come to God both to attend on his word, and to apply ourſelves to him
in prayer, with hearts fixed and expectations raiſed. We muſt look up
to heaven, and expect to receive benefit by that which God ſpeaks from
thence, and an anſwer of peace to the prayers ſent up thither. “I will
direét my prayer unto thee, and will look up.”
2. His eagectations of an alms were diſappointed; Peter ſaid, “Silver
and gold have I none, and therefore none to give thee;” yet he intimates
that if he had had any he would give him an alms, not braſs, but filver or
gold. Note, (1.) It is not often that Chriſt’s friends and favourites
have abundance of the wealth of this world. The apoſtles were very
poor, had but juſt enough for themſelves, and no overplus. Peter and
John had abundance of money laid at their feet, but that was appro-
priated to the maintenance of the poor of the church, and they would
not convert any of it to their own uſe, nor diſpoſe of it otherwiſe than
according to the intention of the donors. Public truſts ought to be
ſtrićtly and faithfully obſerved. (2.) Many, who are well inclined to.
works of charity, are yet not in a capacity of doing any thing confider-
able, while others, who have wherewithal to do much, have not a heart
to do any thing. º
3. His expectations, notwithſtanding, were quite outdone ; Peter had
no money to give him ; but, (1.) He had that which was better, ſuch
an intereſt in heaven, ſuch a power from heaven, as to be able to cure his
diſeaſe. Note, Thoſe who are Pº in the world, may yet be rich, very
THE ACTs, III.
rich, in ſpiritual gifts, graces, and comforts; certainly there is that
which we are capable of receiving, which is infinitely better than filver
and gold; the merchandiſe and gain of it better, Job 28. 12, &c.
Prov. 3, 14, &c. (2.) He gave him that which was better—the cure,
of his diſeaſe, which he would gladly have given a great deal of filver and
gold for, if he had had it, and it could have been ſo obtained. This
would have enabled him to work for his living, ſo that he ſhould not
need to beg any more; nay, he would have to give to them that needed,
... and it is more bleſſed to give than to receive. A miraculous cure would
be a greater inſtance of God’s favour, and would put a greater honour
upon him, than thouſands of gold and filver could. , Obſerve, When
Peter had no filver and gold to give, yet (ſays he) ſuch as I have I give
thee. Note, Thoſe may be, and ought to be, otherwiſe charitable and
helpful to the poor, who have not wherewithal to give in charity ; they
who have not filver and gold, have their limbs and ſenſes, and with theſe
they may be ſerviceable to the blind, and lame, and fick; which if they
be not, as there is occaſion, neither would they give to them if they had
filver and gold. “As every one has received the gift, ſo let him mi-
niſter it.” -
Let us now ſee how the cure was wrought :
[1..] Chriſt sent his word, and healed him; (Pſ. 107.20.) for healing
grace is given by the word of Chriſt; that is the vehicle of the healing
virtue derived from Chriſt. Chriſt ſpake cures by himſelf, the apoſtles
ſpake them in his name. Peter bids a lame man rise up and walk ;
which would have been a banter upon him, if he had not premiſed in the
name of Jesus of Nazareth ; “I ſay it by warrant from him, and it ſhall
be done by power from him, and all the glory and praiſe of it ſhall be
aſcribed to him.” He calls Chriſt Jeſús of Nazareth, which was a
name of reproach, to intimate, that the indignities done him on earth
ſerved but as a foil to his glories now that he was in heaven. “Give
him what name you will, call him if you will in ſcorn Jesus of Nazareth,
in that name you ſhall ſee wonders done ; for becauſe he humbled himself,
thus highly was he exalted.” He bids the cripple rise up and walk ;
which does not prove that he had power in himſelf to do it, but proves
(if he attempt to rise and walk, and, in a ſenſe of his own impotency, de-
pend upon a divine power to enable him to do it) that he ſhall be en-
obled; and by riſing and walking he muſt evidence that that power has
wrought upon him ; and then let him take the comfort, and let God
have the praiſe. Thus it is in the healing of our ſouls, that are ſpiritually
Impotent.
[2.] “ Peter lent his hand, and helped him ;” (v. 7.) He took him
by the right hand in the ſame name in which he had ſpoken to him to
ariſe and walk, and lifted him up. Not that this could contribute any
thing to his cure ; it was but a fign, plainly intimating the help he ſhould
receive from God, if he exerted himſelf as he was bidden. When God
by his word commands us to riſe, and walk in the way of his command-
ments, if we mix faith with that word, and lay our ſouls under the power
of it, he will give his Spirit to take us by the hand, and lift us up. If we
ſet ourſelves to do what we can, God has promiſed his grace to enable
us to do what we cannot ; and by that promiſe we partake of a new na-
iure; and that grace ſhall not be in vain; it was not here ; his feet and
ankle-bones received strength ; which they had not done, if he had not
attempted to riſe, and been helped up ; he does his part, and Peter does
his, and yet it is Chriſt that does all : it is he that puts strength into him.
As the bread multiplied in the breaking, and the water was turned into
wine in the pouring out, ſo ſtrength was given to the cripple's feet in his
ſtirring them and uſing them.
V. Here is the impreſſion which this cure made upon the paient him-
ſelf, which we may beſt conceive of, if we put our ſoul into his ſoul's
ſtead.
1. He leaped up, in obedience to the command, Ariſe. He found in
himſelf ſuch a degree of ſtrength in his feet and ankle-bones, that he did
not steal up, with fear and trembling, as weak people do when they begin
to recover ſtrength; but he started up, as one refreſhed with ſleep, boldly,
and with great agility, and as one that queſtioned not his own ſtrength.
The incomes of ſtrength were sudden, and he no leſs sudden in ſhewing
them. He leaped, as one glad to quit the bed or pad of ſtraw on which
he had lain ſo long lame.
2. He stood, and walked; he stood without either leaning or trembling,
ſtood ſtraight up, and walked without a ſtaff; he trod strongly, and
moved steadily ; and this was to manifeſt the cure, and that it was a
thorough cure. Note, Thoſe who have had experience of the working
of divine grace upon them, ſhould evidence what they have experienced.
Has God put ſtrength into us ; Let us ſtand before him in the exerciſes H
The Healing of a Cripple.
of devotion, let us walk before him in all the inſtances of a religious
converſation. Let us, ſtand up reſolutely for him; and walk cheerfully
with him, and both in ſtrength derived and received from him,
3. He held Peter and }}. v. 11. We need not aſk why he held
them. I believe he ſcarcely knew himſelf: but it was in a tranſport of
joy that he embraced them as the beſt benefactors he ever met with, and
hung upon them to a degree of rudeneſs; he would not let them go for-
ward, but would have them ſtay with him, while he publiſhed to all about
him what God had done for him by them. Thus he teſtified his affection
to them, he held them, and would not let them go. Some ſuggeſt that
he clung to them for fear left, if they ſhould leave him, his lameneſs ſhould
return. Thoſe whom God hath healed, love them whom he made in-
ſtruments of their healing, and ſee the need of their further help.
4. He entered with them into the temple. His ſtrong affection to them
held them; but it ſhould not hold them ſo faſt as to keep them out of the
temple, whither they were going to preach Chriſt. We ſhould never
ſuffer ourſelves to be diverted by the moſt affectionate kindneſſes of our
friends, from going in the way of our duty. But if they will not stay
with him, he is reſolved to go with them, and the rather becauſe they are
going into the temple, whence he had been ſo long kept by his weakneſs
and his begging. The impotent man whom Chriſt cured, was preſently
found in the temple, John 5, 14. He went into the temple, not only to
offer up his praiſes and thankſgivings to God, but to hear more from the
apoſtles of that Jeſus in whoſe name he had been healed. Thoſe that
have experienced the power of Chriſt, ſhould earneſtly define to grow
in their acquaintance with Chriſt.
5. He was there walking, and leaping, and praiſing God. Note,
The ſtrength God has given us both in mind and body, ſhould be made
uſe of to his praiſe, and we ſhould ſtudy how to honour him with it.
Thoſe that are healed in his name, muſt walk up and down in his name,
and in his ſtrength, Zech. 10. 12. This man, as ſoon as he could leap,
leaped for joy in God, and praiſed him. Here was that ſcripture ful-
filled, (Iſa. 35. 6.) “ Then ſhall the lame man leap as a hart.” Now
that this man was newly cured, he was in this exceſs of joy and thank-
fulneſs. All true converts walk, and praiſe God; but perhaps young
converts leap more in his praiſes,
VI. How the people that were eye-witneſſes of this miracle, were in-
fluenced by it, we are next told. -
1. They were entirely ſatisfied in the truth of the miracle, and had
nothing to objećt againſt it. They knew it “ was he that ſat begging
at the Beautiful gate of the temple,” v. 10. He had ſat there ſo long,
that they all kniw him; and for that reaſon he was choſen to be the veſ-
ſel of this mercy. Now they were not ſo perverſe as to make any
doubt whether he was the ſame man, as the Phariſees had queſtioned con-
cerning the blind man that Chriſt cured, John 9. 11. They now ſaw
him walking, and praiſing God, (v. 9.) and perhaps took notice of a
change in his mind ; for he was now as loud in praiſing God as he had
uſed to be in begging relief. The beſt evidence that it was a complete
cure, was, that he praiſed God for it. Mercies are then perfeóted, when
they are ſanétified.
2. They admired at it : they were filled with wonder and amazement,
(v. 10.) greatly wondering, v. 11. They were in an ecſtaſy. There
ſeems to be this effect of the pouring out of the Spirit, that the people,
at leaſt thoſe in Jeruſalem, were more affected with the miracles the apoſ-
tles wrought than they had been with thoſe of the ſame kind that had
been wrought by Chriſt himſelf; and this was in order to the miracles
anſwering their end. º
3. They gathered about Peter and John ; “All the people ran toge-
ther unto them in Solomon’s porch:” ſome, only to gratify their curioſity
with the fight of men that had ſuch power ; others, with a deſire to hear
them preach, concluding that their doćtrine muſt needs be of divine
original, which thus had a divine ratification. They flocked to them in
Solomon’s porch, a part of the court of the Gentiles, where Solomon
had built the outer porch of the temple. Or, it was ſome cloiſters or
piazzas which Herod had erected upon the ſame foundation which Solo-
mon had built that ſtately porch upon, that bore his name; Herod being
ambitious herein to be a ſecond Solomon. Here the people met, to ſee
this great fight.
12. And when Peter ſaw it, he anſwered unto the peo-
ple, Ye men of Iſrael, why marvel ye at this Or why
look ye ſo earneſtly on us, as though by our own power
or holineſs we had made this man to walk? 13. The God
THE ACTS, III.
Peter’s Addreſs on the Occaſion.
of Abraham, and of Iſaac, and of Jacob, the God of our
fathers, hath glorified his Son Jeſus; whom ye delivered
up, and denied him in the preſence of Pilate, when he
was determined to let him go. 14. But ye denied the
Holy One and the Juſt, and deſired a murderer to be
granted unto you; 15. And killed the Prince of life,
whom God hath raiſed from the dead; whereof we are
witneſſes. 16. And his name through faith in his name
hath made this man ſtrong, whom ye ſee and know: yea,
the faith which is by him hath given him this perfeót
ſoundneſs in the preſence of you all. 17. And now, bre-
thren, I wot that through ignorance ye did it, as did alſo
your rulers. 18. But thoſe things, which God before had
ſhewed by the mouth of all his prophets, that Chriſt
ſhould ſuffer, he hath ſo fulfilled. 19. Repent ye there-
fore, and be converted, that your fins may be blotted out,
when the times of refreſhing ſhall come from the preſence
of the Lord ; 20. And he ſhall ſend Jeſus Chriſt, which
before was preached unto you : 21. Whom the heaven
muſt receive until the times of reſtitution of all things,
which God hath ſpoken by the mouth of all his holy pro-
phets fince the world began. 22. For Moſes truly ſaid
unto the fathers, A prophet ſhall the Lord your God
raiſe up unto you of your brethren, like unto me; him
ſhall ye hear in all things whatſoever he ſhall ſay unto
you, 23. And it ſhall come to paſs, that every ſoul, which
will not hear that prophet, ſhall be deſtroyed from among
the people. 24, Yea, and all the prophets from Samuel
and thoſe that follow after, as many as have ſpoken, have
likewiſe foretold of theſe days. 25. Ye are the children
of the prophets, and of the covenant which God made
with our fathers, ſaying unto Abraham, And in thy ſeed
{hall all the kindreds of the earth be bleſſed. 26. Unto
you firſt God, having raiſed up his Son Jeſus, ſent him
to bleſs you, in turning away every one of you from his
1niquitles.
We have here the ſermon which Peter preached after he had cured
the lame man. When Peter ſaw it. 1. When he ſaw the people got to-
gether in a crowd, he took that opportunity to preach Christ to them,
eſpecially the temple being the place of their concourſe, and Solomon’s
porch there, let them come and hear a more excellent wiſdom than Solo-
mon’s, for behold, a greater than Solomon is here preached. 2. When
he ſaw the people affected with the miracle, and filled with admiration,
then he ſowed the goſpel-ſeed in the ground, which was thus broken up,
and prepared to receive it. 3. When he ſaw the people ready to adore
him and John, he ſtepped in immediately, and diverted their reſpect
from them, that they might be directed to Chriſt only ; to this he an-
Jivered preſently, as Paul and Barnabas at Lyſtra. See ch. 14. 14, 15.
In the ſermon,
I. He humbly diſclaims the honour of the miracle as not due to them,
who were only the miniſters of Chriſt, or inſtruments in his hand for the
doing of it. The doćtrines they preached were not of their own inven-
tion, nor were the ſeals of it their own, but his whoſe the doćtrines were.
He addreſſes himſelf to them as men of ſrael, men, to whom pertained,
not only the law and the promiſes, but the goſpel and the performances,
and who were nearly intereſted in the preſent diſpenſation. Two things
he aſks them :
1. Why they were ſo ſurpriſed at the miracle itſelf; Why marvel ye
at this 2 It was indeed marvellous, and they juſtly wondered at it, but it
was no more than what Chriſt had done many a time, and they had not
duly regarded it, or been affected with it. It was but a little before,
that Chriſt had raiſed Lazarus from the dead; and why ſhould this then
ſeem ſo ſtrange 2 Note, Stupid people think that ſtrange now, which
might have been familiar to them, if it had not been their own fault.
Chriſt had lately riſen from the dead himſelf; why did they not marvel
at that 2 Why were they not convinced by that : -
2. Why they gave ſo much of the praiſe of it to them that were only
| the inſtruments of it; Why look ye ſo earnestly on us 2 (1.) It was cer-
tain that they had made this man to walk, by which it appeared that the
apoſtles not only were ſent of God, but were ſent to be bleſfings to the
world, benefactors to mankind, and were ſent to heal fick and diſtempered
ſouls, that were ſpiritually lame and impotent, to set broken bones, and
make them rejoice. (2.) Yet they did not do it by any power or holi-
ness of their own; it was not done by any might of their own, any ſkill
they had in phyſic or ſurgery, or any virtue in their word; the power
they did it by, was wholly derived from Chriſt; nor was it done by any
merit of their own; the power which Chriſt gave them to do it they
had not deſerved, it was not by their own holiness; for as they were weak
things, ſo they were foolish things, that Chriſt choſe to employ ; Peter
was a ſinful man. What holineſs had Judas 2 Yet he wrought miracles in
Christ’s name. What holineſs any of them had, it was wrought in them,
and they could not pretend to merit by it. (3.) It was the people's
fault that they attributed it to their power and holiness, and accordingly
looked at them. Note, The inſtruments of God's favour to us, though
they muſt be reſpected, muſt not be idolized : we muſt take heed of
reckoning that to be done by the inſtrument, which God is the Author
of. (4.) It was the praiſe of Peter and John, that they would not take
the honour of this miracle to themſelves, but carefully tranſmitted it to
Chriſt. Uſeful men muſt ſee to it that they be very humble. “ Not
unto us, O Lord, not unto us, but to thy name, give glory.” Every
crown muſt be caſt “at the feet of Chriſt; not I, but the grace of God
with me.” -
II. He preaches Christ to them, that was his buſineſs, that he might
lead them into obedience to Christ.
1. “He preaches Chriſt, as the true Meſfiah promiſed to the fathers,”
v. 13. for, (1.) He is Jeſus the Son of God; though they had lately con-
demned Chriſt as a blaſphemer, for ſaying that he was the Son of God,
yet Peter avows it ; he is his Son Jeſus ; to him, dear as a Son ; to us,
Jeſus, a Saviour. (2.) God hath glorified him, in raiſing him up to be
King, Prieſt, and Prophet, of his church ; he glorified him in his life,
and in his death, as well as in his reſurrečtion and aſcenſion. (3.) He
hath glorified him as the God of our fathers, whom he names with re-
ſpect, for they were great names with the men of Iſrael, and juſtly, the
God of Abraham, of Iſaac, and of Jacob. God ſent him into the world,
purſuant to the promiſes made to thoſe patriarchs, that in their ſeed the
Jamilies of the earth ſhould be blºſſed, and “the covenant made with them,
that God would e a God to them, and their ſeed.” The apoſtles call
the patriarchs, their fathers, and God, the God of thoſe patriarchs, from
whom the Jews were deſcended ; to intimate to them, that they had no
evil defign upon the Jewiſh nation, (that they ſhould look upon them
with a jealous eye,) but had a value and concern for it, and were hereby
well-wiſhers to it; and the goſpel they preached, was “the revelation of
the mind and will of the God of Abraham.” See ch. 26. 7, 22. Luke
1. 72, 73. -
2. He charges them flat and plain with the murder of this Jeſus, as he
had done before. (1.) “Tou delivered him up to your chief priests and
elders, the repreſentative body of the nation ; and you of the common
people were influenced by them, to clamour againſt him, as if he had been
a public grievance.” (2.) “Tou denied him, and you diſowned him,
would not have him then to be your King, could not look upon him as
the Messiah, becauſe he came not in external pomp and power; you de-
nied him in the preſence of Pilate, renounced all the expectations of your
church, in the preſence of the Roman governor, who juſtly laughed at
you for it ; you denied him against the face of Pilate,” (ſo Dr. Ham-
mond,) “in defiance of his reaſonings with you.” (Pilate. had deter-
mined to let him go, but the people oppoſed it, and over-ruled him.) “You
were worſe than Pilate, for he would have releaſed him, if you had let
him follow his own judgment. Tou denied the Holy One, and the Jºff,
who had approved himſelf ſo, and all the malice of his perſecutors could
not diſprove it.” The holineſs and juſtice of the Lord Jeſus, which are
ſomething more than his innocency, were a great aggravation of the fin
of thoſe that put him to death. (3.) “Tou deſired a murderer to be re-
leaſed, and Chriſt crucified; as if Barabbas had deſerved better at your
hands, than the Lord Jeſus; than which a greater affront could not be
put upon him.” (4.) Tou killed the Prince of life., Obſerve the anti-
theſis": “ You preſerved a murderer, a deſtroyer of life , and deſtroyed
the Saviour, the Author of life. Tou killed him who was ſent to be to
you the Prince of life, and ſo not only forſook, but rebelled againſt, your
THE ACTS, III,
own mercies. You did an ungrateful thing, in taking away his life, who
would have been your Life. You did a fooliſh thing, to think you could
conquer the Prince of life, who has life in himſelf, and would ſoon reſume .
the life he reſigned.” i
3. He atteſts his reſurre&tion as before, ch. 2. 32. “You thought
the Prince of life might be deprived of his life, as any other prince might
de deprived of his dignity and dominion, but you found yourſelves miſ-
taken, for God raiſed him from the dead; ſo that in putting him to death,
you fought againſt God, and were baffled. God raiſed him from the dead,
and thereby ratified his demands, and confirmed his doćtrine, and rolled
away all the reproach of his ſufferings, and for the truth of his reſurrec-
tion, we are all witneſſes. -
4. He aſcribes the cure of this impotent man to the power of Chriſt;
(v. 16.) His name, through faith in his name, in that diſcovery which he
hath made of himſelf, has made this man ſtrong. He repeats it again,
The faith which is by him hath given him this ſoundneſs. Here, (1.) He
appeals to themſelves concerning the truth of the miracle ; the man, on
on whom it was wrought, is one whom ye ſee, and know, and have known ;
he was not acquainted with Peter and John before, ſo that there was no
room to ſuſpect a compačt between them ; “You know him to be a cripple
from a child. The miracle was wrought publicly, in the préſence of you
all ; not in a corner, but in the gate of the temple ; you ſee in what manner
it was done, ſo that there could be no juggle in it; you had liberty to
examine it immediately, and may yet. The cure is complete, it is a per-
ject ſoundneſs ; you ſee the man walks and leaps, as one that has no re-
mainder either of weakneſs or pain.” (2.) He acquaints them with the
power by which it was wrought. [1..] It is done by the name of Chriſt,
not merely by naming it as a ſpell orcharm, but it is done by us as pro-
feſſors and preachers of his name, by virtue of a commiſſion and inſtruc-
tions we have received from him, and a power which he has inveſted us
with ; that name which Chriſt has above every name; his authority, his
command, has done it j as writs run in the king’s name, though it is an
inferior officer that executes them. [2.] The power of Chriſt is fetched
in, through faith in his name, a confidence in him, a dependence on him,
a believing application to him, and expe&tation from him, even that faith
which is, 3 &vrg—by him, which is of his working ; “it is not of our- ||
ſelves, it is the gift of Chriſt;” and it is for his ſake, that he may have
the glory of it ; for he is both the Author and Finisher of our faith.
Dr. Lightfoot ſuggeſts, that faith is twice named in this verſe, be- ||
cauſe of the apoſtles’ faith in doing this miracle, and the cripple's faith
in receiving it ; but I ſuppoſe it relates chiefly, if not only, to the for-
mer. They that wrought this miracle by faith, derived power from
Chriſt to work it, and therefore returned all the glory to him. By this
true and juſt account of the miracle, Peter both confirmed the great goſ.
pel-truth they were to preach to the world—that Jeſus Chriſt is the Foun-
tain of all power and grace, and the great Healer and Saviour; and re-
commended the great goſpel-duty of faith in him, as the only way of re-
ceiving benefit by him. It explains likewiſe the great goſpel-myſtery of
our ſalvation by Chriſt; it is his name that juſtifies us, that glorious name
of his, The Lord, our Righteouſneſs; but we, in particular, are juſtified
by that name through faith in it, applying it to ourſelves. Thus does
Peter preach unto them Jeſus, and him crucified, as a faithful friend
of the Bridegroom, to whoſe ſervice and honour he devoted all his in-
tereſt.
III. He encourages them to hope that, though they had been guilty
of putting Chriſt to death, yet they might find mercy; he does all he
can to convince them, yet is careful not to drive them to deſpair. The
guilt was very great, but,
1. He mollifies their crime by a candid imputation of it to their ig-
norance. Perhaps he conceived by the countenance of his hearers, that
they were ſtruck with an exceeding horror, when he told them that they
had killed the Prince of life, and were ready either to fink down, or to
fly off, and therefore he ſaw it needful to mitigate the rigour of the
charge, by calling them brethren ; and well might he call them ſo, for
he had been himſelf a brother with them in this iniquiuty; he had denied
the Holy One and the Just, and ſworn that he did not know him ; he did
it by ſurpriſe; and for your parts, “I know that through ignorance ye
did it, as did alſo your rulers,” v. 17. This was the language of Peter’s
charity, and teaches us to make the beſt of thoſe whom we deſire to
make better. Peter had ſearched the wound to the bottom, and now he
begins to think of healing it up, in order to which it is neceſſary to be-
get in them a good opinion of their phyſician; and could any thing be
more winning than this 2 That which bears him out in it, is, that he has
the example of his Maſter’s praying for his srucifiers, and pleading in
an encouragement to them, to embrace him.
would think they ſhould receive him.
Peter's Addreſs on the Occaſion.
their behalf, that they knew not what they did. And it is ſaid of the
rulers, that “if they had known, they would not have crucified the Lord
of glory.” See I Cor. 2. 8. Perhaps ſome of the rulers, and of the
people, did therein rebel againſt the light and the convićtions of their
swn confciences, and did it through malice ; but the generality went
down the ſtream, and did it through ignorance; as Paul perſecuted the
church, ignorantly, and in unbelief, 1 Tim. I. 13.
2. He mollifies the effect of their crime—the death of the Prince of
life; this ſounds very dreadful, but it was according to the ſcriptures,
(v. 18.) the predićtions of which, though they did not neceſſitate their
fin, yet did neceſſitate his ſufferings; ſo he himſelf faith, “Thus it is
written, and thus it behoved Chriſt to ſuffer.” rou did it through ig-
norance, may be taken in this ſenſe; “Tou fulfilled the ſéripture, and
did not know it; God, by your hands, “ hath fulfilled what he ſhewed
by the mouth of all his prophets, that Chriſt ſhould ſuffer;’ that was
his defign in delivering him up to you, but you had views of your own,
and were altogether ignorant of that deſign ; “ you meant not ſo, neither
did your heart think ſo.” God was fulfilling the ſcripture, when you
were gratifying your own paſſions.” Obſerve, It was not only º:
mined in the ſecret counſel of God, but declared to the world many ages
before, by the mouth and pen of the prophets, that Christ should ſifter, in
order to the accompliſhment of his undertaking ; and it was God him-
ſelf that shewed it by them, who will ſee that his words be made good;
what he shewed, he fulfilled; he ſo fulfilled, ſo as he had shewed, punc-
tually and exactly, without any variation. Now, though this is no
extenuation at all of their fin in hating and perſecuting Chriſt to the
death, (that ſtill appears exceeding ſinful,) yet it was an encouragement
to them to repent, and hope for mercy upon their repentance; not only
becauſe in general God’s gracious deſigns were carried on by it, (and
thus it agrees with the encouragement Joſeph gave to his brethren, when
they thought their offence againſt him almoſt unpardonable; Fear not,
faith he, “ you thought evil againſt me, but God meant it unto good,”
Gen. 50. 15, 20. but becauſe in particular the death and ſufferings of
Chriſt were for the remission of sins, and the ground of that diſplay of
mercy which he now encouraged them to hope for.
IV. He exhorts them all to turn chriſtians, and aſſures them it would
be unſpeakably for their advantage to do ſo; it would be the making of
them for ever. This is the application of his ſermon.
1. He tells them what they muſt believe.
(1.) They muſt believe that Jeſus Chriſt is the promiſed Seed, that
Seed in which, God had told Abraham, “all the kindreds of the earth
ſhould be bleſſed,” v. 25. This refers to that promiſe made to Abraham,
(Gen. 12. 3.) which promiſe was long ere it was fulfilled, but now at.
length had its accompliſhment in this Jeſus, who was of “the ſeed, of
Abraham, according to the fleſh, and in him all the families of the earth.
are bleſſed,” and not the families of Iſrael only ; all have ſome benefits.
by him, and ſome have all benefits. -
(2.) They muſt believe that Jeſus Chriſt is a Prophet, that Prophet
like unto Moſes, which God had promiſed to raiſe up to them from among
their brethren, v. 22. This refers to that promiſe, Deut. 18, Chriſt
is a Prophet, for by him God ſpeaks unto us ; in him all divine revelation
centres, and by him it is handed to us ; he is a Prophet, like unto Moſès,
a Favourite of Heaven; more intimately acquainted with the divine.
counſel, and more familiarly converſed with, than any other prophets.
He was a Deliverer of his people out of bondage, and their Guide
“ through the wilderneſs, like Moſes; a Prince and a Lawgiver, like
Moſes;” the Builder of the true tabernacle, as Moſes was of the typical
one. Moſes was faithful as a ſervant, Chriſt as a Son. Moſes was mur.
mured againſt by Iſrael, defied by Pharaoh, yet God owned him, and
ratified his commiſſion. , Moſes was a pattern of meekneſs and patience,
ſo is Chriſt. Moſes died by the word of the Lord, ſo did Chriſt. “ There.
was no prophet like unto Moſes,” (Numb. 12. 6, 7, Deut. 34. 10.) but
a greater than Moſes is here where Chriſt is. He is a Prophet of God’s
raiſing up, for he took not this honour of himſelf, but was called of God
to it. He was raiſed up unto Iſrael in the firſt place ; he executed this
office in his own perſon, among them only ; they had the firſt offer of
divine grace made to them ; and therefore he was “raiſed up from among
them ; of them, as concerning the fleſh, Chriſt came ; which, as it was .
great honour done to them, ſo it was both an obligation upon them, and
If he come to his own, one
The Old Teſtament church was
bleſſed with many prophets, with ſchools ºf prophets, for many ages with
a conſtant fucceſſion of prophets ; (which is here taken notice of, from
Samuel, and thºſe that follow after, v.24, for from him the Prophetic
THE ACTS, III.
Peter's Addreſs on the Occaſion.
sera did commence º but thoſe ſervants being abuſed, laſt of all God
ſent them his Son who had been in his boſom. a " *
(3.) They muſt believe “that times of refreſhing will come from the
preſence of the Lord,” (v. 19.) and that they will be “ the times of
the reſtitution of all things,” v. 21. There is a future ſtate, another
life after this ; “thoſe times will come from the preſence of the Lord,”
from his glorious appearance at that day, his coming at the end of time.
The abſence of the Lord, occaſions many of the ſecurities of finners, and
the diſtruſts of ſaints; but his preſence is haſtening on, which will for
ever ſilence both. “Behold, the Judge ſtandeth before the door.” The
presence of the Lord will introduce, [1..] “The reſtitution of all things,
v. 21.) the new heavens, and the new earth,” which will be the produćt
of the diſſolution of all things, (Rev. 21. 1.) the renovation of the
whole creation, which is that which it grieves after, as its preſent bur-
then under the fin of man is that which it groans under. Some under-
{tand this of a ſtate on this fide the end of time; but it is rather to be
underſtood of that “end of all things, which God hath ſpoken of by the
mouth of all his holy prophets fince the world began ;” for this is that
which “Enoch, the ſeventh from Adam, propheſied of,” (Jude 14.)
and the temporal judgments which the other prophets foretold, were
typical of that which the apoſtle calls the eternal judgment. This is
more clearly and plainly revealed in the New Teſtament than it had been
before, and all that receive the goſpel have an expectation of it. [2.]
With this will come the times of refreshing, (v. 19.) of conſolation to
the Lord’s people, like a cool ſhade to thoſe “that have borne the bur-
then and heat of the day.” All chriſtians look for “a reſt that remains
for the people of God,” after the travels and toils of their preſent
ſtate, and, with the proſpect of that, they are borne up under their pre-
ſent ſufferings, and carried on in their preſent ſervices. The refreshing
that then comes from the preſence of the Lord, will continue eternally in
the preſence of the Lord.
2. He tells them what they muſt do.
(1.) They muſt repent, muſt bethink themſelves of what they have
done amiſs, muſt return to their right mind, admit a ſecond thought,
and ſubmit to the convićtions of it; they muſt begin anew. Peter,
who had himſelf denied Chriſt, repented, and he would have them to do
ſo too.
(2.) They muſt be converted, muſt face about, and dire&t both their
faces and ſteps the contrary way to what they had been ; they muſt re-
turn to the Lord their God, from whom they had revolted. It is not
enough to repent of fin, but we muſt be converted from it, and not return
to it again. They muſt not only exchange the profeſſion of Judaiſm
for that of Chriſtianity, but the power and dominion of a carnal, worldly,
ſenſual, mind, for that of holy, heavenly, and divine principles and affections.
(3.) They muſt hear Chriſt, the great Prophet ; “ Him shall ye hear
in all things whatſoever he shall ſay unto you. Attend his dićtates, re-
ceive his doćtrine, ſubmit to his government. Hear him with a divine
faith, as prophets ſhould be heard, that come with a divine commiſſion.
Him shall ye hear, and to him you ſhall ſubſcribe with an implicit faith
and obedience. Hear him in all things ; let his laws govern all your ac-
tions, and his counſels determine all your ſubmiſſions. Whenever he
has a mouth to ſpeak, you muſt have an ear to hear.” Whatever he faith
to us, though ever ſo diſpleafing to fleſh and blood, bid it welcome. Speak,
Lord, for thy ſervant hears.
good reaſon is here given why we ſhould be obſervant of, and obe-
dient to, the word of Chriſt ; for it is at our peril if we turn a deaf ear
to his call, and a ſtiff neck to his yoke; (v. 23.) “Every ſoul which
will not hear that Prophet,” and be dire&ted by what he faith, shall be
destroyed from among the people. The deſtrućtion of the city and nation,
by war and famine, was threatened for ſlighting the prophets of the Old
Teſtament; but the deſtruction of the ſoul, a ſpiritual and eternal de-
ſtruction, is threatened for ſlighting Chriſt, this great Prophet. They
they that will not be adviſed by the Saviour, can expe&t no other than to
fall into the hands of the destroyer.
3. He tells them what they might expect. - -
(1.) That they ſhould have the pardon of their ſins; this is always
ſpoken of as the great privilege of all thoſe that embrace the goſpel; (v. 19.)
“Repent, and be converted, that your fins may be blotted out.” This
implies, [1..] That the remiſſion of fin is the blotting of it out, as a cloud
is blotted out by the beams of the ſun, (Iſa. 44. 22.)
and blotted out, when it is remitted. It intimates that when God for-
gives fin, he remembers it no more againſt the finner; it is forgotten, as
that which is blotted out ; all “the bitter things written againſt the fin-
ner,” (Job 13, 26.) are wiped out as it were with a ſpunge; it is the
Vol. V. No. 92. -
as a debt is croſſed |
cancelling of a bond, the vacating of a judgment. [2.] We cannot ex-
pećt that our fins ſhould be pardoned, unleſs we repent of them, ahd
turn from them to God. Though Chriſt has died to purchaſe the remiſſion
ofſºn, yet, that we may have the benefit of that purchaſe in “the forgive-
neſs of our fins, we must repent, and be converted :” if no repentance, no
remiſſion... [3.] Hopes of the pardon of fin upon repentance ſhould be a
powerful inducement to us to repent. “Repent, that your fins may be
blotted out :"...and that repentance is evangelical, which flows from an ap-
prehenſion of the mercy of God in Chriſt, and the hopes of pardon. This
was the firſt and great argument, Repent, for the kingdom of heaven is at
hand. [4.] The moſt comfortable fruit of the Jorgiveneſs of our ſins,
will be “when the times of refreſhing ſhall come; $four finsbe forgiven us,”
we have now reaſon to be of good cheer; but the comfort will be com-
Plete, when the pardon ſhall be allowed in open court, and bur juſtifica-
tion publiſhed “before angels and men; when, whom he juſtified, them
he glorifies,” Rom. 8. 30. As now we are the Jöns of God, (1 John
3. 2.) ſo now we have our ſºns boltted out ; but it doth not 3yet appear
what are the bleſſed fruits of it, till “ the times of refreſhing ſhall come.”
During theſe times of toil and conflićt, (doubts and fears within, trou-
bles and dangers without,) we cannot have that full ſatisfaction of our
pardon, and in it, that we ſhall have “when the refreſhing times come,
which ſhall wipe away all tears.”
(2.) That they ſhould have the comfort of Chriſt's coming; (v. 20,
21.) “He shall ſend Jeſus Chriſt, the ſame Jeſus, the very ſame which
ſºfore was preached unto you ; for you muſt not expect another diſpen-
ſation, another goſpel, but the continuance and completion of this; you
muſt not expect another prophet like unto Jeſus, as Moſes bid you expect
another like unto him ; for though “the heavens muſt receive him till
the times of the reſtitution of all things, yet, if you repent and be con-
verted,' you ſhall find no want of him; ſome way or other he ſhall be
ſeen to you.”
[1..] We muſt not expect Chriſt’s perſonal preſence with us in this
world; for “the heavens, which received him out of the fight of the diſ.
ciples, muſt retain him till the end of time. To that ſeat of the bleſſed
his bodily preſence is confined, and will be to the end of time, the ac-
compliſhment of all things;” ſo it may be read : and therefore thoſe
| diſhonour him, and deceive themſelves, who dream of his coporal pre-
; fence in the euchariſt. It is agreeable to a ſtate of trial and probation,
that the glorified Redeemer ſhould be out of ſight, becauſe we muſt live
by that faith in him, which is the evidence of things not ſeen ; becauſe he
muſt be believed on in the world, he muſt be received up into glory. Dr.
Hammond reads it, “Who muſt receive the heavens, that is, who muſt re-
ceive the glory and power of the upper world; he muſt reign till all be
made ſubječt to him,” I Cor. 15. 25. Pſ. 75.2. -
[2.] Yet it is promiſed that he ſhall be ſent to all that repent, and
are converted; (v. 20.) “He shall ſend Jeſus Christ, who was preached
to you by his diſciples, both before and fince his reſurreótion, and is,
and will be, all in all to them.” First, “You ſhall have his ſpiritual
preſence; he that is ſent into the world, ſhall be sent to you ; you ſhall
have the comfort of his being ſent ; he shall be ſent among you in his goſ.
pel, which ſhall be his tabernacle, his chariot of war.” Secondly, “ He
shall ſend Jeſus Christ to deſtroy Jeruſalem, and the nation of unbeliev-
ing Jews, that are enemies to Chriſt and chriſtianity, and to deliver
his miniſters and people from them, and give them a quiet profeſſion of
the goſpel, and that ſhall be a time of refreshing, which you ſhall ſhare
in.” Then had the churches reſ?; ſo Dr. Hammond. Thirdly, “ The
ſending of Chriſt to judge the world at the end of time, will be a bleſfing
to you ; you ſhall then lift up your heads with joy, knowing that your re-
demption draws nigh.” It ſeems to refer to this, for till then the heavens
must receive him, v. 21. As God’s counſels from eternity, ſo his pre-
dićtions from the beginning of time, had a reference to the tranſačtions
of the last day, when “the myſtery of God ſhall be finiſhed, as he had
declared to his ſervants the prophets,” Rev. 10. 7. The inſtitution of
all things in the church, had an eye to the reſtitution of all things at the
end of time. -
| 4. He tells them what ground they had to expect theſe things, if they
were converted to Chriſt. Though they had denied him, and put him to
death, yet they might hope to find favour through him, upon the account
of their being Iſraelites. For,
(1.) As Iſraelites, they had the monopoly of the grace of the Old
Teſtament, they were, above any other, God’s favourite nation, and the
favours God beſtowed upon them were ſuch as had a reference “ to the
Meſfiah, and his kingdom ; Ye are the children of the prophets, and of
| the covenant.” A double privilege
H
THE ACTS, IV.
[1..] They were the children, that is, the diſciples, of the prophets, as
children at ſchool; not sons of the prophets, in the ſenſe that we read of
ſuch in the Old Teſtament, from Samuel and downward, who were, or
are, trained up to be endued with the spirit of prophecy; but you are of
that people, from among whom prophets were raiſed up, and to whom pro-
phets were sent. . It is ſpoken of as a great favour to Iſrael, “ that God
raiſed up of their ſons for prophets,” Amos 2, 11. All the inſpired
writers, both of the Old and New Teſtament, were of the ſeed of Abra-
ham ; and it was their honour and advantage, “ that unto them were
committed the oracles of God,” Rom. 3. 2. Their government was
conſtituted by prophecy, that is, by divine revelation ; and by it their
affairs were for many ages very much managed. See Hoſ. 12. 13. “By
a prophet the Lord brought Iſrael out of Egypt, and by a prophet was
he preſerved.” Thoſe of the latter ages of the church, when prophecy
had ceaſed, might yet be fitly called “ the children of the prophets, be-
cauſe they heard, though they did not know, the voices of the prophets,
which were read in their ſynagogues every ſabbath-day,” Aćts 13. 27.
Now this ſhould quicken them to embrace Chriſt, and they might hope
to be accepted of him ; for their own prophets had foretold, “ that this
race ſhould be brought unto them at the revelation of Jeſus Chriſt,”
(1 Pet. 1. 13.) and therefore ought not to be neglected by them, nor
ſhould be denied to them. Thoſe that are bleſſed with prophets and pro-
phecy, (as all are, that have the ſcriptures,) are concerned not to receive
the grace of God therein in vain. We may apply it particularly to
miniſters’ children, who, if they plead that effectually with themſelves,
as an inducement to be faithful and forward in religion, may comfort-
ably plead it with God, and hope “that the children of God’s ſervants
ſhall continue.”
[2.] They were the children, that is, the heirs, “ of the covenant
which God made with our fathers,” as children in the family. God’s
covenant was made with Abraham and his ſeed, and they were that ſeed
with whom the covenant was made, and on whom “the bleſfings of the
covenant were entailed;” “ The promiſe of the Meſfiah was made to you,
and therefore if you forſake not your own mercies, and do not by an ob-
ftinate infidelity put a bar in your own door, you may hope it ſhall be
made good to you.” That promiſe here mentioned, as the principal ar-
ticle of the covenant, “ In thy ſeed ſhall all the kindreds of the earth be
bleſſed,” though referring principally to Chriſt, (Gal. 3, 16.) yet may
include the church alſo, which is his body, all believers, that are the ſpiri.
tual ſeed of Abraham. All the kindreds of the earth were bleſſed in having
a church for Chriſt among them ; and “ thoſe that were the ſeed of
Abraham according to the fleſh,” ſtood faireſt for this privilege. If all
the kindreds of the earth were to be bleſſed in Chriſt, much more “that
kindred, his kinſmen according to the fleſh.”
(2.) As Iſraelites, they had the firſt offer of the grace of the New
Teſtament. . Becauſe “they were the children of the prophets and the
covenant,” therefore to them the Redeemer was first sent ; which was an
encouragement to them to hope that if they did repent, and were convert-
ed, he ſhould be yet further ſent for their comfort ; (v. 20.) “ He shall
send Jeſus Christ, for to you first he hath ſent him, v. 26. Unto you first,
you Jews, though not to you only, God, having raiſed up his Son. Jeſus,
appointed and authorized him to be a Prince and a Saviour, and, in con-
firmation of that, “ raiſed him from the dead, ſent him to bleſs you,” to
make a tender of his bleſfing to you, eſpecially that great bleſfing of
“turning every one of you from his iniquities;’ and therefore it con-
cerns you ‘to receive this bleſfing, and turn from your iniquities,” and
you may be encouraged to hope that you ſhall.”
[1..] We are here told whence Chriſt had his miſſion ; “God raiſed
up his Son Jeſus, and ſent him.” God raiſed him up, when he conſtituted
him a Prophet, owned him by a voice from heaven ; and filled him with
his Spirit without meaſure, and then ſent him ; for to that end he raiſed
him up, that he might be his Commiſſioner to treat of peace. He “ſent
him to bear witneſs of the truth, ſent him to ſeek and ſave loſt ſouls,”
Jent him againſt his enemies, to conquer them. Some refer “ the raiſing
of him up, to the reſurre&tion,” which was the firſt ſtep toward his eral.
tation ; that was, as it were, the renewing of his commiſſion; and though,
having raiſed him up, he ſeemed preſently to take him from us, yet he did
really ſend him afreſh to us in his goſpel and Spirit.
[2] To whom he was ſent ; “ Unto you first. You of “the ſeed of
Abraham, you that are the children of the prophets, and of the cove-
nant,’ to you is the tender made of goſpel-grace.” The perſonal miniſtry
of Chriſt, as that of the prophets, was confined to the Jews; he was “not
then ſent, but to the loſt ſheep of the houſe of Iſrael,” and he forbade the
diſciples he then ſent forth, to go any further. After his reſurrection,
The Oppoſition of the Prieſts.
he was to be preached indeed to all nations, but they muſt begin at Jeru.
Jalem, Luke 24, 47. And when they went to other nations, they firſt
preached to the Jews they found therein. They were the first-born, and,
as ſuch, had the privilege of the firſt offer. So far were they from being
excluded for their putting of Chriſt to death, that, when he is riſen, he
is first sent to them, and they are primarily intended to have benefit by
his death. -
[3.] On what errand he was ſent : “He is ſent to you first, to bleſ;
ºyou, that is his primary errand, not to condemn you, as you deſerve, but
to justify you, if you will accept of the justification offered you, in the way
wherein it is offered; but he that sends him first to bless you, if you refuse
and reject that blessing, will send him to curse you with a curse,” Mal.
4.6. Note, First, Chriſt’s errand into the world was to bleſ; us, to bring
a bleſſing with him, for “the Sun of righteouſneſs roſe with healing un.
der his wings;” and when “he left the world, he left a bleſfing behind
him, for he was parted from the diſciples as he bleſſed them,” Luke 24.
51. He ſent his Spirit to be the great Bleſfing, the Bleſfing of bleſſ.
ings, Iſa. 44. 3. It is by Chriſt that God ſends bleſſings to us, and
through him only we can expect to receive them. , Secondly, The great
bleſfing wherewith Chriſt “came to bleſs us, was, the turning of us away
from our iniquities,” the ſaving of us from our fins, (Matth. 1. 21.) to
turn us from fin, that we may be qualified to receive all other bleſfings;
fin is that which naturally we cleave to, the deſign of divine grace is “ to
turn us from it, nay, to turn us againſt it,” that we may not only forſake
it, but hate it ; the goſpel has a direct tendency to it, not only as it re-
quires us, every one of us, to turn from our iniquities, but as it promiſes
us grace to enable us to do ſo. “Therefore, do your part; repent, and
be converted, becauſe Chriſt is ready to do his, in turning you from your
iniquities, and ſo bleſſing you.”
CHAP. IV.
In going over the two last chapters, where we met with ſo many good things
that the apostles did, I wondered what was become of the Scribes and
Phariſées, and chief prieſts, that they did not appear to contradict and
oppoſe them, as they had uſed to treat Chriſt himſelf; ſurely they were
Jo confounded at first with the pouring out of the Spirit, that they were
Jor a time ſtruck dumb / But I find we have not lost them, their forces
rally again, and here we have an encounter between them and the apos-
tles; for from the beginning the goſpel met with oppoſition. Here, I.
Peter and John are taken up, upon a warrant from the priests, and com-
mitted to jail, v. 1...4. II. They are examined by a committee of the
great Sanhedrin, v. 5...7. III. They bravely avow what they have done,
:
and preach Christ to their perſecutors, v. 8...12. IV. Their perſecutors,
being unable to anſwer them, enjoin them ſilence, threaten them if they go
on to preach the goſpel, and ſo diſmiſs them, v, 13.22. P. They ap-
ply themſelves to God by prayer, for the further operations of that grace
which they had already experienced, v. 23...30. VI. God owns them,
both outwardly and inwardly, by manifest tokens of his preſence with them,
v. 3]...33. VII. The ś, had their hearts knit together in holy
love, and enlarged their charity to the poor, and the church flourished
;nore than ever, to the glory of Christ, v. 33.37.
1. A* as they ſpake unto the people, the prieſts,
and the captain of the temple, and the Sadducees,
came upon them ; 2. Being grieved that they taught the
people, and preached through Jeſus the reſurreótion from
the dead. 3. And they laid hands on them, and put
them in hold unto the next day: for it was now even-
tide. 4. Howbeit many of them which heard the word
believed; and the number of the men was about five
thouſand. -
We have here the intereſts of the kingdom of heaven ſucceſsfully car-
ried on, and the powers of darkneſs appearing againſt them to put a ſtop
to them. . Let Chriſt’s ſervants be ever ſo reſolute, Satan’s agents will
be ſpiteful ; and therefore, let Satan’s agents be ever ſo ſpiteful, Chriſt's
ſervants ought to be reſolute. -
I. The apoſtles, Peter and John, went on in their work, and did not
labour in vain. The Spirit enabled the miniſters to do their part, and
the people their’s.
1. The preachers faithfully delivered the doćtrine of Chriſt; They
THE ACTS, IV.
The Oppoſition of the Prieſts.
Jhake unto the people, to all that were within hearing, v. 1. What they
ſaid, concerned them all, and they ſpake it ocenly and publicly. “ They
taught, the people, still taught the people knowledge;” taught thoſe
that as yet did not believe, for their convićtion and converſion; and
taught thoſe that did believe, for their comfort and eſtabliſhment. “ They
preached through Jeſus the reſurreótion from the dead.” This doćtrine
of the reſurrection of the dead, (1.) Was verified in Jeſus; this they
proved, that Jeſus Chriſt was riſen from the dead, was the First, the Chief,
that should riſe from the dead, ch. 26. 23. “They preached the reſurrec-
tion of Chriſt,” as their warrant for what they did. Or, (2.) It is ſe-
cured by him to all believers. The reſurrection of the dead includes all
the happineſs of “the future ſtate; this they preached through Jeſus
Chriſt,” attainable through him, (Phil. 3. 10, 11.) and through him only.
They meddled not with matters of ſtate, but kept to their buſineſs, and
preached to people heaven as their end, and Chriſt as their Way. See
ch. 17. 18.
2. The hearers cheerfully receive it ; (v. 4.) “Many of them which
heard the word, believed ;” not all, perhaps not the moſt, yet many, to
the number of about five thouſand, over and above the three thouſand we
read of before. See how the goſpel got ground, and it was the effect of
the pouring out of the Spirit A Though the preachers were perſecuted, the
word prevailed ; for ſometimes the church’s ſuffering days have been her
growing days; the days of her infancy were ſo.
II. The chief priests and their party now made head againſt them,
and did what they could to cruſh them ; their hands were tied a while,
but their hearts were not in the leaſt changed. Now here obſerve,
1. Who they were, that appeared againſt the apoſtles; they were the
priests; you may be ſure, in the firſt place, they were always ſworn ene-
mies to Chriſt and his goſpel; they were as jealous for their prieſthood
as Caeſar for his monarchy, and would not bear one they thought their
rival, now when he was preached as a Prieſt, as much as when he did
preach as a Prophet. With them joined the captain of the temple, who,
it is ſuppoſed, was a Roman officer, governor of the garriſon that was
placed in the tower of Antonia, for the guard of the temple: ſo that ſtill
here were both Jews and Gentiles confederate againſt Chriſt. The Sad-
ducees alſo were zealous againſt them, who denied the being ofſpirits and
the future state. “One would wonder (faith Mr. Baxter) what ſhould
make ſuch brutiſts, as the Sadducees were, to be ſuch furious filencers
and perſecutors. If there is no life to come, what harm can other
men’s hopes of it do them But in depraved ſouls all faculties are viti-
ated. A blind mind has a malignant heart and a cruel hand, to this day.”
2. How they ſtood affected to the apoſtles’ preaching ; “ They were
grieved that they taught the people,” v. 2. It grieved them, both that
the goſpel-do&trine was preached, (was ſo preached, ſo publicly, ſo
boldly,) and that the people were ſo ready to hear it. They thought,
when they had put Chriſt to ſuch an ignominious death, his diſciples
would ever after be aſhamed and afraid to own him, and the people would
have invincible prejudices againſt his doćtrine ; and now it vexed them to
ſee themſelves diſappointed, and that his goſpel gets ground, inſtead of
loſing it. “The wicked ſhall ſee it, and be grieved,” Pſ. 112. 10.
They were grieved at that which they ſhould have rejoiced in, at that
which angels rejoice in. Miſerable is their caſe, to whom the glory of
Chriſt’s kingdom is a grief; for fince the glory of that kingdom is ever-
laſting, it follows of courſe that their grief will be everlaſting too. It
grieved them that the apoſtles “preached through Jeſus the reſurreótion
from the dead.”
the dead was preached ; for they oppoſed that doćtrine, and could not
bear to hear of a future state, to hear it ſo well atteſted. The chief priests
were grieved that “they preached the reſurre&tion of the dead through
Jeſus,” that he ſhould have the honour of it ; and though they profeſſed
to believe the reſurrection of the dead againſt the Sadducees, yet they
would rather give up that important article than have it preached and
proved to be through Jeſus.
3. How far they proceeded againſt the apoſtles ; (v. 3.) They laid
hands on them, (that is, their ſervants and officers did at their command,)
and put them in hold, committed them to the cuſtody of the proper officer
wntil the next day; they could not examine them now, for it was evch-
tide, and yet would defer it no longer than till next day. See how God
trains up his ſervants for ſufferings by degrees, and by leſſer trials pre-
pares them for greater ; now they resist unto bonds only, but afterward
to blood.
5. And it came to paſs on the morrow, that their rulers,
and elders, and ſcribes, 6. And Annas the High-Prieſt,
working a miracle in his name.
The Sadducees were grieved that the reſurrection from
and Caiaphas, and John, and Alexander, and as many as
were of the kindred of the High-Prieſt, were gathered to-
gether at Jeruſalem. 7. And when they had ſet them in
the midſt, they aſked, By what power, or by what name,
have ye done this? 8. Then Peter, filled with the Holy
Ghoſt, ſaid unto them, Ye rulers of the people, and elders
of Iſrael, 9. If we this day be examined of the good deed
done to the impotent man, by what means he is made
whole; 10. Be it known unto you all, and to all the peo-
ple of Iſrael, that by the name of Jeſus Chriſt of Nazareth,
whom ye crucified, whom God raiſed from the dead, even
by him doth this man ſtand here before you whole. , 11.
This is the ſtone which was ſet at nought of you builders,
which is become the head of the corner. 12. Neither is
there ſalvation in any other: for there is no other name
under heaven given among men whereby we muſt be
ſaved. 13. Now when they ſaw the boldneſs of Peter and
John, and perceived that they were unlearned and ignorant
men, they marvelled; and they took knowledge of them,
that they had been with Jeſus. 14. And beholding the
man which was healed ſtanding with them, they could
ſay nothing againſt it.
We have here the trial of Peter and John before the judges of the ec-
clefiaſtical court, for preaching a ſermon concerning Jeſus Chriſt, and
This is charged upon them as a crime,
which was the beſt ſervice they could do to God or men. -
I. Here is the court ſet ; an extraordinary court, it ſhould ſeem, was
called on purpoſe upon this occaſion. Obſerve,
1. The time when the court ſat, (v. 5.) on the morrow ; not in the
night, as when Chriſt was to be tried before them, for they ſeem not to
have been ſo hot upon this proſecution as they were upon that ; it was
well if they began to relent. But they adjourned it to the morrow, and
no longer; for they were impatient to get them filenced, and would loſe
In O time. - *
2. The place where—in Jeruſalem ; (v. 6.) there it was that he told
his diſciples they muſt expect to ſuffer hard things, as he had done before
them in that place. This ſeems to come in here as an aggravation of
their fin, that in Jeruſalem, where there were ſo many that looked for re-
demption before it came, yet there were more that would not look upon
it when it did come. How is that faithful city become a harlot / See
Matth. 23. 37. It was in the forefight of Jeruſalem's ſtanding in her
own light, that Chriſt beheld the city, and wept over it. -
3. The judges of the court. (l.) Their general chara&ter; they
were rulers, elders, and Scribes, v. 5. The Scribes were men of learn-
ing, who came to diſpute with the apoſtles, and hoped to confute them.
The rulers and elders were men in power, who, if they could not anſwer
them, thought they could find ſome cauſe or other to filence them. If
the goſpel of Chriſt had not been of God, it could not have made its
way, for it had both the learning and power of the world againſt it, both
the colleges of the Scribes and the courts of the elders. (2.) The names
of ſome of them who were moſt confiderable. Here were Annas and
Caiaphas, ring-leaders in this perſecution; Annas, the preſident of the
Sanhedrim, and Caiaphas, the High-Prieſt, (though Annas is here
called ſo,) and father of the houſe of judgment. It ſhould ſeem that
Annas and Caiaphas executed the High-Prieſt’s office alternately, year
for year; they two were moſt ačtive againſt Chriſt ; then Caiaphas was
High-Prieſt, now Annas was ; however, they were both equally malig-
nant againſt Chriſt and his goſpel. John is ſuppoſed to be the ſon of
Annas ; and Alexander is mentioned by Joſephus, as a man that made
a figure at that time. There were others likewiſe that were of the kin-
dred of the High-Priest, who, having dependence on him, and expe&tations
from him, would be ſure to ſay as he ſaid, and vote with him againſt the
apoſtles. Great relations, and not good, have been a ſnare to many.
II. The priſoners are arraigned, v. 7.
1. They are brought to the bar; they ſet them in the midst, for the
Sanhedrim ſat in a circle, and they who had any thing to do in the court
flood or ſat in the midſt of them ; (Luke 2.46.) ſo Dr. Lightfoot.
Thus the ſcripture was fulfilled, The aſſembly ºf the wicked has thcloſed
THE ACTS, IV.
me, Pſ. 22, 16. They compassed ºne about like bees, Pſ. 118, 12. They
were ſeated on every ſide.
2. The queſtion they aſked them, was, “By what power, or by what
ºname, have ye done this 2 By what authority do ye theſe things º' (The
ſame queſtion that they had aſked ther Maſter, Matth. 21. 23.) “Who
commiſſioned you to preach ſuch a doćtrine as this, and empowered you to
work ſuch a miracle as this You have no warrant or licenſe from us,
and therefore are accountable to us whence you have your warrant.”
Some think this queſtion was grounded upon a fond conceit that the
very naming of ſome names might do wonders, as ch. 19. 13. The
Jewiſh exorciſts made uſe of the name of Jeſus. Now they would know
what name they made uſe of in their cure, and, conſequently, what name
they ſet themſelves to advance in their preaching. They knew very
well that they preached Jeſus, and the reſurre&tion of the dead, and
the healing of the fick, through Jeſus ; (v. 2.) yet they aſk them, to
teaſe them, and try if they could get any thing out of them that looked
criminal.
III. The plea they put in, the deſign of which was not ſo much to
clear and ſecure themſelves as to advance the name and honour of their
Maſter, who had told them that their being brought before governors
and kings would give them an opportunity of preaching the goſpel to
thoſe whom otherwiſe they could not have had acceſs to, and it ſhould
be a testimony against them. Mark 13. 9. Obſerve,
1. By whom this plea was drawn up ; it was dićtated by the Holy
Ghost, who fitted Peter more than before for this occaſion. The apoſtles
with a holy negligence of their own preſervation, ſet themſelves to preach
Chriſt, as he had direéted them to do in ſuch a caſe, and then Chriſt
made good to them his promiſe, that the Holy Ghoſt ſhould give them
in that ſame hour what they should ſpeak. Chriſt’s faithful advocates
ſhall never want inſtructions, Mark 13. 1 1.
2. To whom it was given in ; Peter, who is ſtill the chief ſpeaker,
addreſſes himſelf to the judges of the court, as the rulers of the people and
elders of Iſrael; for the wickedneſs of thoſe in power does not diveſt
them of their power, but the conſideration of the power they are intruſted
with, ſhould prevail to diveſt them of their wickedneſs. “You are rulers
and elders, and ſhould know more than others of the ſigns of the times,
and not oppoſe that which you are bound by the duty of your place
to embrace and advance, that is, the kingdom of the Meſfiah ; you are
rulers and elders of Iſrael, God’s people, and if you miſlead them,
and cauſe them to err, you will have a great deal to anſwer for.”
3. What the plea is ; it is a ſolemn declaration,
(1.) That what they did was in the name of Jeſus Christ, which was
a direét anſwer to the queſtion the court aſked them; (v. 9, 10.) “ If
we this day be examined, be called to an account as criminals, ſo the word
fignifies, for a good deed (as any one will own it to be) done to the im-
potent man, if this be the ground of the commitment, this the matter of
the indićtment, if we are put to the queſtion, by what means, or by
whom, he is made whole ; we have an anſwer ready, and it is the ſame we
gave to the people, (ch. 3. 16.) we will repeat it to you, as that which
we will ſtand by, Be it known to you all who pretend to be ignorant of
this matter, and not to you only, but to all the people of Iſrael, for they
are all concerned to know it, that by the name of Jeſus Christ, that preci-
ous, powerful, prevailing name, that name above every name, even by him
whom you in contempt called Jesus of Nazareth, whom you crucified,
both rulers and people, and whom God hath raised from the dead, and
advanced to the higheſt dignity and dominion, even by him doth this man
stand here before you whole : a monument of the power of the Lord
Jeſus.” Here,
[1..] He juſtifies what he and his colleague had done in curing the lame
man ; it was a good deed; it was a kindneſs to the man that had begged,
but could not work for his living; a kindneſs to the temple, and to them
that went in to worſhip, who were now freed from the noiſe and clamour
of that common beggar. “Now if we be reckoned with for this good
deed, we have no reaſon to be aſhamed, 1 Pet. 2. 20. ch. 4. 14, 16.
Let them be aſhamed, who bring us into trouble for it.” Note, It is
no new thing for good men to ſuffer ill for doing well. “Bene agere &
male pati were chriſtianum eſt—To do well and to ſuffer puniſhment is
the chriſtian’s lot.”
[2.] He transfers all the praiſe and glory of that good deed to Jesus
Christ. “It is by him, and not by any power of our’s, that this mah is
cured.” He ſeeks not to raiſe an intereſt for themſelves, or to recom-
mend themſelves by it to the good opinion of the court ; but, “Let the
Lord alone be exalted, no matter what comes of us.”
[3.] He charges it upon the judges themſelves, that they had been
|
The Oppoſition of the Prieſts.
the murderers of this Jeſus; “It is he whom ye crucifted, look how
you will anſwer it;” in order to the bringing of them to believe in Chriſt,
(for he aims at no leſs than that,) he endeavours to convince them of
fin, of that fin which, one would think, of all others, was moſt likely to
ſtartle conſcience—their putting Chriſt to death. Let them take it how
they will, Peter will miſs no occaſion to tell them of it.
[4.] He atteſts the reſurreótion of Chriſt as the ſtrongeſt teſtimony
for him, and againſt his perſecutors; “They crucifted him, but God
raiſed him from the dead, they took away his life, but God gave it him
again, and your further oppoſition to his intereſt will ſpeed no better.”
He tells them that God raised him from the dead, and they could not for
ſhame anſwer him with that fooliſh ſuggeſtion, that they palmed upon
the people, that his diſciples came by night and stole him away.
[5.] He preaches this to all the by-ſtanders, to be by them repeated
to all their neighbours, and commands all manner of perſons, from the
higheſt to the loweſt, to take notice of it at their peril ; “ Be it known
to you all, that are here preſent, and it ſhall be made known to all the people
of Israel, wherever they are diſperſed, in ſpite of all your endeavours to
ſtifle and ſuppreſs the notice of it; as the Lord God of gods knows, ſo
Israel shall know, all Iſrael ſhall know, that wonders are wrought in the
name of Jeſus, not by repeating it as a charm, but believing in it as a
divine revelation of grace and good will to men.”
(2.) That the name of this Jeſus, by the authority of which they
aćted, is that name alone by which men can be saved. He paſſes from this
particular inſtance to ſhew that it is not a particular ſe&t, a party, that is
deſigned to be ſet up by the doćtrine they preached, and the miracle they
wrought, which people might either join with, or keep off from, at their
pleaſure, as it was with the ſe&ts of the philoſophers, and thoſe among
the Jews; but it is a ſacred and divine inſtitution that is hereby ratified
and confirmed, and which all people are highly concerned to ſubmit to,
and come into the meaſures of. It is not an indifferent thing, but of an
absolute necessity, that people believe in this name, and call upon it.
1.] We are obliged to it, in duty to God, and in compliance with his
defigns; (v. 11.) “This is the Stone which was set at nought of you build-
ers, you that are the rulers of the people, and the elders of Israel, that
ſhould be the builders of the church, that pretend to be ſo ; for the
church is God’s building. Here was a Stone offered you, to be put in
the chief place of the building, to be the main Pillar on which the fabric
might entirely reſt ; but you set it at nought, rejećted it, would not make
uſe of it, but threw it by as good for nothing but to make a ſtepping-ſtone
of ; but this Stone is now become the Head of the corner ; God has raised
up this Jesus, whom you rejećted, and, by ſetting him at his right hand,
has made him both the Corner-Stone and the Head-Stone, the Centre of
unity and the Fountain of Power.” Probably, St. Peter here choſe to
make uſe of this quotation, becauſe Chriſt had himſelf made uſe of it in
anſwer to the demand of the chief prieſts and the elders concerning his
authority, not long before this, Matth. 21. 42. Scripture is a tried
weapon in our ſpiritual conflićts; let us therefore ſtick to it.
[2.] We are obliged to it for our own intereſt. We are undone if
we do not take ſhelter in this name, and make it our refuge and ſtrong
tower; for we cannot be ſaved but by Jeſus Chriſt, and if we be not
etermally ſaved, we are eternally undone : (v. 12.) Neither is there salva.
tion in any other. As there is no other name by which diſeaſed bodies
can be cured, ſo there is no other by which ſinful ſouls can be ſaved.
“By him, and him only, by receiving and embracing his doćtrine, ſalva-
tion muſt now be hoped for by all. For there is no other religion in the
world, no not that delivered by Moſes, by which ſalvation can be had
for thoſe that do not now come into this, at the preaching of it.” So
Dr. Hammond. Obſerve here, First, Our ſalvation is our chief con-
cern, and that which ought to lie neareſt our hearts; our reſcue from
wrath, and the curſe, and our reſtoration to God’s favour and bleſfing.
Secondly, Our ſalvation is not in ourſelves, nor can be obtained by any
merit or ſtrength of our own ; we can deſtroy ourſelves, but we cannot
ſave ourſelves. Thirdly, There are among men many names that pretend
to be ſaving names, but really are not ſo ; many inſtitutions in religion.
that pretend to ſettle a reconciliation and correſpondence between God
and man, but cannot do it. Fourthly, It is only by Chriſt and his name
that thoſe favours can be expected from God, which are neceſſary to our
ſalvation, and that our ſervices can be accepted with God. This is the
honour of Chriſt’s name, that it is the only name whereby we must be
saved; the only name we have to plead in all our addreſſes to God. This
name is given, God has appointed it, and it is an ineſtimable benefit
freely conferred upon us. It is given under heaven ; Chriſt has not only
a great name in heaven, but a great name under heaven ; for he has aſ:
THE ACTS, IV.
The Reſolution of Peter and John.
power both in the upper and in the lower world. It is given among
men, who need ſalvation, men who are ready to periſh. We may be
ſaved by his name, that name of his, The Lord our Righteousness; and
we cannot be ſaved by any other. How far thoſe who have not the
knowledge of Chriſt, nor any actual faith in him, yet live up to the light
they have, may find favour with God, it is not our buſineſs to determine.
But this we know, that, whatever ſaving favour ſuch may receive, it is
upon the account of Chriſt, and for his ſake only ; fo that ſtill there is
no salvation in any other. “I have ſurnamed thee, though thou haſt not
known me,” Iſa. 45. 4. *
IV. The ſtand that the court was put to, in the proſecution by this
plea, v. 13, 14. Now was fulfilled that promiſe Chriſt made, that he
would give them a mouth and wisdom, ſuch as “all their adverſaries
ſhould not be able to gainſay or refift.” *
They could not deny the cure of the lame man to be both a good
deed and a miracle; he was there ſtanding with Peter and John, ready to
atteſt the cure, if there was occaſion, and they had nothing to ſay against
it, (v. 14.) either to diſprove it, or to diſparage it. It was well that it
it was not on the sabbath-day, elſe they would have had that to ſay
againſt it.
2. They could not, with all their pomp and power, face down Peter
and John ; this was a miracle not inferior to the cure of the lame man,
confidering both what cruel bloody enemies theſe prieſts had been to the
name of Chriſt, (enough to make any one tremble that appeared for
him,) and confidering what cowardly faint-hearted advocates thoſe diſ-
ciples had lately been for him ; Peter particularly, who denied him for
fear of a filly maid; yet now they ſee the boldness of Peter and John,
9. 13. Probably, there was ſomething extraordinary and very ſurpriſing
in their looks, they appeared not only undaunted by the rulers, but
daring and daunting to them ; they had ſomething majeſtic in their fore-
heads, ſparkling in their eyes, and commanding, if not terrifying, in their
voice. They ſet their faces like a flint, as the prophet, Iſa. 50. 7.
Ezek. 3. 8. The courage of Chriſt’s faithful confeſſors has often been
the confuſion of their cruel perſecutors. Now,
(1.) We are here told what increaſed their wonder ; They perceived
that they were unlearned and ignorant men ; they inquired either of them-
ſelves or others, and found that they were of mean extraćtion, born in
Galilee, that they were bred fiſhermen, and had no learned education,
had never been at any univerſity, were not brought up at the feet of any
of the Rabbins, had never been converſant in courts, camps, or col-
leges ; nay, perhaps talk to them at this time upon any point in natural
philoſophy, mathematics, or politics, and you will find they know no-
thing of the matter; and yet ſpeak to them of the Meſſiah and his king-
dom, and they ſpeak with ſo much clearneſs, evidence, and aſſurance, ſo
pertinently, and ſo fluently, and are ſo ready in the ſcriptures of the Old
Teſtament relating to it, that the learnedeſt judge upon the bench is not
able to anſwer them, or to enter the liſts with them. They were igno.
rant men—iè14tzi, private men, men that had not any public charaćter or
employment; and therefore they wondered they ſhould have ſuch high
pretenſions. They were idiots ; (ſo the word fignifies ;) they looked
upon them with as much contempt as if they had been mere naturals, and
expected no more from them, which made them wonder to ſee what
freedom they took. -
(2.) We are told what made their wonder in a great meaſure to ceaſe;
they took knowledge of them that they had been with Jeſus; they them-
ſelves, it is probable, had ſeen them with him in the temple, and now re-
colle&ted that they had ſeen them, or ſome of their ſervants or thoſe
about them informed them of it, for they would not be thought them-
ſelves to have taken notice of ſuch inferior people. But when they un-
derſtood that they had been with Jesus, had been converſant with him, at-
tendant on him, and trained up under him, they knew what to impute
their boldneſs to ; nay, their boldneſs in divine things was enough to
ſhew with whom they had had their education. Note, Thoſe that have
been with Jesus, in converſe and communion with him, have been attend-
ing on his word, praying in his name, and celebrating the memorials of
his death and reſurre&tion, ſhould condućt themſelves, in every thing, ſo
that thoſe who converſe with them, may “take knowledge of them that
they have been with Jeſus.” And that makes them ſo hol d'heavenly, -
ey Il es them 10 noly, and neavenly, before; this was a known inſtance of the power of Chriſt and a proof of
and ſpiritual, and cheerful; that has raiſed them ſo much above this
world, and filled them with another. One may know that they have
been in the mount by the ſhining of their faces.
15. But when they had commanded them to go afide
out of the council, they conferred among themſelves,
Vol. V. No. 92.
|
Jeſus.
16. Sayin §2 what ſhall we do to theſe men 2 For that indeed
a notable miracle hath been done by them, is manifeſt to
all them that dwell in Jeruſalem ; and we cannot deny it.
17. But that it ſpread no further among the people, let us
ſtraitly threaten them, that they ſpeak henceforth to no
man in this name. 18. And they called them and com-
manded them not to ſpeak at all nor teach in the name of
19. But Peter and John anſwered and ſaid unto
them, Whether it be right in the fight of God to hearken
unto you more than unto God, judge ye. 20. For we
cannot but ſpeak the things which we have ſeen and heard.
21. So when they had further threatened them, they let
them go, finding nothing how they might puniſh them,
becauſe of the people : for all men glorified God for that
which was done. 22. For the man was above forty years
|old on whom this miracle of healing was ſhewed.
We have here the iſſue of the trial of Peter and John before the coun-
cil : they came off now with flying colours, becauſe they muſt be
trained up to ſufferings by degrees; and by leſſer trials be prepared for
greater; they now but run with the footmen, hereafter we ſhall have them
contending with horſes, Jer. 12, 5.
I. Here is the conſultation and reſolution of the court about this mat-
ter, and their proceeding thereupon. -
1. The priſoners were ordered to withdraw ; (v. 15.) They com-
manded them to go aftale out of the council ; willing enough to get clear
of them, (they ſpake ſo home to their conſciences,) and not willing they
ſhould hear the acknowledgments that were extorted from them : but
though they might not hear them, we have them here upon record. The
defigns of Chriſt’s enemies are carried on in close cabals, and they dig
deep, as if they would hide their counſels from the Lord.
2. A debate aroſe upon this matter; they conferred among themselves;
every one is defired to ſpeak his mind freely, and to give advice upon
this important affair. Now the scripture was fulfilled, that the rulers
would “ take counſel together againſt the Lord, and againſt his
anointed,” Pſ. 2. 2. The queſtion here propoſed, was, What shall we do
to these men 2 v. 16. If they would have yielded to the convincing
commanding power of truth, it had been eaſy to ſay what they ſhould do
to theſe men. They ſhould have placed them at the head of their coun-
cil, and receive their doćtrine, and been baptized by them in the name of
the Lord Jeſus, and joined in fellowſhip with them. But when men will
not be perſuaded to do what they ſhould do, it is no marvel that they are
ever and anon at a loſs what to do. The truths of Chriſt, if men would
but entertain them as they ſhould, would give them no manner of trouble
or uneaſineſs; but if they hold them or impriſon them in unrighteousness,
(Rom. 1. 18.) they will find them a burthenſome ſtone that they will
not know what to do with, Zech. 12. 3. -
3. They came at laſt to a reſolution, in two things.
(1.) That it was not ſafe to puniſh the apoſtles for what they had
done; very willingly they would have done it, but they had not courage
to do it, becauſe the people eſpouſed their cauſe, and cried up the mi-
racle ; and they ſtood now in as much awe of them as they had done for-
merly, when they durſt not lay hands on Chriſt for fear of the people.
By which it appears that the outcry of the mob againſt our Saviour, was
a forced or managed thing, the ſtream ſoon returned to its former chan-
mel. Now they could not find how they might punish Peter and John,
what colour they might have for it, because of the people. They knew
it would be an unrighteous thing to puniſh them, and therefore ſhould
have been reſtrained from it by the fear of God ; but they confidered it
only as a dangerous thing, and therefore were held in from it only by the
fear of the people, For, e • *
[1..] The people were convinced of the truth of the miracle; it was a
notable miracle, Yvasºv anºsſov—a known miracle ; it was known that they
did it in Chriſt’s name, and that Chriſt himſelf had often done the like
his doćtrine; that it was a great miracle, and wrought for the confirma-
tion of the doćtrine they preached, (for it was a ſign,) was manifest to .
all that dwelt in Jeruſalem ;, it was an opinion univerſally received, and
the miracle being wrought at the gate of the temple, univerſal notice was
taken of it; and they themſelves, with all the craft and all the front
- I.
THE ACTS, IV.
they had, could not deny it to be a true miracle ; every body would have
hooted at them if they had. They could eaſily deny it to their own con-
ſciences, but not to the world. The proofs of the goſpel were un-
deniable. * º
[2.] They went further, and were not only convinced of the truth of
the miracle, but all men glorified God for that which was done ; even
thoſe that were not perſuaded by it to believe in Chriſt, were yet ſo af-
fećted with it as a mercy to a poor man, and an honour to their country,
that they could not but give praiſe to God for it; even natural religiºn
taught them to do that. And if the prieſts had puniſhed Peter and John
for that for which all men glorified God, they would have loſt all their
intereſt in the people, and been abandoned as enemies both to God and
man. Thus therefore their wrath ſhall be made to praise God, and the
remainder thereof ſhall be restrained. - • -
(2.) They yet reſolve, that it is neceſſary to filence them for the fu-
ture, v. 17, 18. They could not prove that they had ſaid or done any
thing amiſs, and yet they muſt no more ſay or do what they have done.
All their care is, that the doćtrine of Chriſt spread no further among the
people ; as if that healing inſtitution were a plague begun, the contagion
of which muſt be ſtopped. See how the malice of hell fights againſt the
counſels of heaven; God will have the knowledge of Chriſt to ſpread all
the world over, but the chief prieſts would have it ſpread no further, which
he that ſits in heaven laughs at.
Now, to prevent the further ſpreading of this doćtrine, . º
[1..] They charge the apoſtles never to preach it any more. Be it
enacted by their authority, (which they think every Iſraelite is bound in
conſcience to ſubmit to,) That “no man ſpeak at all or teach in the
name of Jeſus,” v. 18. We do not find that they give them any reaſon
why the doćtrine of Chriſt muſt be ſuppreſſed; they cannot ſay it is
either falſe or dangerous, or of any ill tendency, and they are aſhamed
to own the true reaſon, that it teſtifies againſt their hypocriſy and wick-
edneſs, and ſhocks their tyranny. But, “ Stat pro ratione voluntas—
They can aſſign no reaſon but their will.” “We ſtraitly charge and
command you, not only that you do not preach this doćtrine publicly,
but that ye ſpeak henceforth to no man, not to any particular perſon pri-
vately, in this name,” v. 17. There is not a greater ſervice done to the
Devil’s kingdom than the filencing of faithful miniſters, and the putting
them under a buſhel that are the lights of the world. -
[2.] They threaten them if they do, ſtraitly threaten them : it is at
their peril. This court will reckon itſelf highly affronted if they do,
and they ſhall fall under its diſpleaſure. Chriſt had not only charged
them to preach the goſpel to every creature, but had promiſed to bear
them out in it, and reward them for it. Now theſe prieſts not only for-
bid them to preach the goſpel, but threaten to puniſh it as a heinous
crime; but thoſe who know how to put a just value upon Chriſt’s pro-
miſes, know how to put a just contempt upon the world’s threatenings,
though they be threatenings of ſlaughter that it breathes out, ch. 9, 1.
II. Here is the courageous reſolution of the priſoners to go on in
their work, notwithſtanding the reſolutions of this court, and their de-
claration of this reſolution, p. 19, 20. Peter and John needed not con-
jer together, to know one another's minds, (for they were both ačtuated
by one and the ſame, Spirit,) but agree preſently in the ſame ſentiments,
and jointly put in the anſwer, “Whether it be right in the sight of God,
to whom both you and we are accountable, to hearken unto you more than
wnto God, we appeal to yourſelves, judge ye; for we cannot forbear ſpeak-
The Reſolution of Peter and John.
and holy, our Creator, and ſovereign Lord, and the Judge to whom we
are all accountable. The caſe is ſo plain, ſo uncontroverted and ſelf-
evident, that we will venture to leave it to yourſelves to judge of it, though
you are biaſed and prejudiced. , Can you think it right in the sight of
God to break a divine command in obedience to a human injunétion 2
That is right indeed, which is right in the sight of God; for his judgment,
we are ſure, is according to truth, and therefore by that we ought to
govern ourſelves.
ing to every body the things which we have ſeen and heard, and are our-
ſelves full of, and are charged to publiſh.” The prudence of the ſerpent
would have directed them to be filent, and though they could not with a
good conſcience promiſe that they would not preach the goſpel any more,
yet they needed not tell them that they would. But the boldneſs of the
lion dire&ted them thus to ſet both the authority and the malignity of
their perſecutors at defiance. -
They do, in effect, tell them that they are reſolved to go on in preach-
ing, and juſtify themſelves in it with two things.
1. The command of God; “You charge us not to preach the goſpel,
he has charged us to preach it, has committed it to us as a truſt, re-
quiring us upon our allegiance faithfully to diſpenſe it ; now whom muſt
we obey ; God or you ?” There they appeal to one of the communes
notitiae—to a ſettled and acknowledged marim in the law of nature, that if
men's commands and God’s interfere, God’s commands muſt take place.
It is a rule in the common-law of England, that if any ſtatute be made
contrary to the law of God, it is null and void. Nothing can be more
abſurd than to hearken unto weak and fallible men that are fellow-crea-
tures and fellow-ſubjects, more than unto a God that is infinitely wiſe
2. The convictions of their consciences ; though they had not had ſuch
an expreſs command from heaven to preach the doćtrine of Chriſt, yet
they could not but ſpeak, and ſpeak publicly, thoſe things which they had
ſeen and heard. Like Elihu they were “full of this matter, and the Spi-
rit within them conſtrained them,” they muſt ſpeak, that they might be
refreſhed, Job 32. 18, 20. (1.) They felt the influence of it upon
themſelves, what a bleſſed change it has wrought upon them, has brought
them into a new world, and therefore they cannot but ſpeak of it: and
thoſe ſpeak the doćtrine of Chriſt beſt, that have felt the power of it,
and taſted the ſweetneſs of it, and have themſelves been deeply affected
with it; it is as a fire in their bones, Jer. 20. 9, (2.) They know the
importance of it to others; they look with concern upon periſhing ſouls,
and know they cannot eſcape eternal ruin but by Jeſus Chriſt, and there-
fore will be faithful to them in giving them warning and ſhewing them
the right way. They are things which we have ſeen and heard, and there-
fore are fully aſſured of ourſelves; and things which we only have ſeen
and heard: and therefore, if we do not publiſh them, who will 2 Who
can Knowing the favour, as well as the terror, of the Lord, we perſuade
men ; for the love of Christ and the love of ſouls conſtrain us, 2 Cor.
5. l 1, 14.
III. There is the diſcharge of the priſoners; (v. 21.) They further
threatened them, and thought that they frightened them, and then let
them go. There were many whom they terrified into an obedience to
their unrighteous decrees; they knew how to keep men in awe with
their excommunications, (John 9. 22.) and thought they could have
the ſame influence upon the apoſtles that they had upon other men ; but
they were deceived, for they had been with Jeſus. . They threatened
them, and that was all they did now ; when they had done that, they let
them go. -
1. £auſe they durſt not contradićt the people, who glorified God for
that which was done, and would have been ready (at leaſt they thought
ſo) to pull them out of their ſeats, if they had puniſhed the apoſtles for
doing it. As rulers by the ordinance of God are made a terror and re-
straint to wicked people, ſo people are ſometimes by the providence of
God made a terror and restraint to wicked rulers.
2. Becauſe they could not contradićt the miracle; For (v. 22.
“ the man was above forty years old, on whom this miracle of healing
was ſhewed.” And therefore, (1.) The miracle was ſo much the
greater; he having been lame from his mother’s womb, ch. 3. 2. The
older he grew, the more inveterate the diſeaſe was, and the more hardly
cured. If thoſe that are grown into years, and have been long accuſ-
tomed to evil, are cured of their ſpiritual impotency to good, and thereby
of their evil cuſtoms, the power of divine grace is therein ſo much the
more magnified. (2.) The truth of it was ſo much the better atteſted ;
for the man being above forty years old, he was able, like the blind
man whom Chriſt healed, when he was aſked, to ſpeak for himſelf, John
.9. ZI. - .. - -
23. And being let go, they went to their own com-
pany, and reported all that the chief prieſts and elders
had ſaid unto them, 24. And when they heard that,
they lifted up their voice to God with one accord, and
ſaid, Lord, thou art God, which haſt made heaven, and
earth, and the ſea, and all that in them is: 25. Who by
the mouth of thy ſervant David haſt ſaid, Why did, the
heathen rage, and the people imagine vain things 26.
The kings of the earth ſtood up, and the rulers were
gathered together againſt the Lord, and againſt his Chriſt.
27. For of a truth againſt thy holy child Jeſus, whom
thou haſt anointed, both Herod, and Pontius Pilate, with
| the Gentiles, and the people of Iſrael, were gathered to-
gether, 28. For to do whatſoever thy hand and thy
counſel determined before to be done, 29, And now,
THE ACTS, IV.
The Apoſtles' Return to their Company.
Lord, behold their threatenings: and grant unto thy ſer-
30. By ſtretching forth thine hand to heal; and that ſigns
and wonders may be done by the name of thy holy child
Jeſus. 31. And when they had prayed, the place was
ſhaken where they were aſſembled together; and they
were all filled with the Holy Ghoſt, and they ſpake the
word of God with boldneſs.
We hear no more at preſent of the chief prieſts, what they did when
they had diſmiſſed Peter and John, but are to attend thoſe two witneſſes.
And here we have,
I. Their return to their brethren, the apoſtles and miniſters, and per-
haps ſome private chriſtians; (v. 23.) “Being let go, they went to
their own company,” who perhaps were at this time met together in
pain for them, and praying for them; as ch. 12. 12. As ſoon as ever
they were at liberty, they went to their old friends, and returned to their
church-fellowſhip.
1. Though God had highly honoured them, in calling them out to
be his witneſſes, and enabling them to acquit themſelves ſo well, yet they
were not puffed up with the honour done them, nor thought themſelves
thereby exalted above their brethren, but went to their own company.
No advancement in gifts or uſefulneſs ſhould make Üs think ourſelves
above either the duties or the privileges of the communion of ſaints.
2. Though their enemies had ſeverely threatened them, and endea-
voured to break their knot, and frighten them from the work they were
jointly engaged in, yet they went to their own company, and feared not
the wrath of their rulers. They might have had comfort, if, being let
go, they had retired to their cloſets, and ſpent ſome time in devotion
there. But they were men in a public ſtation, and muſt ſeek not ſo much
their own perſonal ſatisfaction, as the public good. Chriſt's follow-
ers do beſt in company, provided it be in their own company.
II. The account they gave them of what had paſſed ; they reported
all that the chief prieſts and elders had ſaid unto them, adding, no doubt,
what they were enabled by the grace of God to reply to them, and how
their trial iſſued. They related it to them,
1. That they might know what to expect both from men and from
God in the progreſs of their work; from men they might expect every
thing that was terrifying, but from God every thing that was encou-
raging ; men would do their utmoſt to run them down, but God would
take effectual care to bear them up. Thus the “brethren in the Lord
would wax confident through their bonds,” and their experiences, as
Phil. 1. 14.
2. That they might have it recorded in the hiſtory of the church, for
the benefit of poſterity, particularly for the confirmation of our faith
touching the reſurre&tion of Chriſt. The filence of an adverſary in ſome
caſes, is next door to the conſent and teſtimony of an adverſary. Theſe
apoſtles told the chief prieſts to their faces, that God had raised up Jesus
Jrom the dead, and though they were a body of them together, they had
not the confidence to deny it, but in the fillieſt and moſt ſneaking manner
imaginable, bid the apoſtles not tell any body of it.
3. That they might now join with them in prayers and praiſes ; and
by ſuch a concert as this God would be the more glorified, and the
church the more edified. We ſhould therefore communicate to our
brethren the providences of God that relate to us, and our experience of
his preſence with us, that they may affiſt us in our acknowledgment of
God therein. -
III. Their addreſs to God upon this occaſion; IWhen they heard of
the impotent malice of the prieſts, and the potent courage of the ſufferers,
they called their company together, and went to prayer; “they lifted
up their voice to God with one accord,” v. 24. Not that it can be
ſuppoſed that they all ſaid the ſame words at the ſame time, (though it
was poſſible they might, being all inſpired by one and the ſame Spirit,)
but one in the name of the reſt lifted up his voice to God, and the reſt
joined with him, à,000,230)—with one mind; (ſo the word fignifies ;)
their hearts went along with him, and ſo though but one ſpake, they all
prayed : one lifted up his voice, and, in concurrence with him, they all
lifted up their hearts, which was, in effect, lifting up their voice to God;
for thoughts are words to God. Moſès cried unto God, when we find
not a word ſaid.
Now, in this ſolemn addreſs to God, we have, - *
1. Their adoration of God as the Creator of the world; (v. 24.)
| With one mind, and ſo, in effect, with one mouth, they glorified God,
vants, that with all boldneſs, they may ſpeak thy wºrd, thou art our Master and ſovereign Ruler,” (ſo the word fignifies,)
Rom. 15. 6. They ſaid, “O Lord, thou art God, God alone ; Aſſamoro,
“ thou art God; God, and not man; God, and not the work of men's
hands; the Creator of all, and not the creature of men’s fancies. Thou
art the God which haſt made heaven and earth, and the ſea, the upper and
lower world, and all the creatures that are in both.” Thus we chriſtians
diſtinguiſh ourſelves from the heathen, that, while they worſhip gods
which they have made, we are worſhipping the God that made us and all
the world. And it is very proper to begin our prayers, as well as our
creed, with the acknowledgment of this, that God is the “Father al-
mighty, Maker of heaven and earth, and of all things viſible and inviſi-
ble.” Though the apoſtles were at this time full of the myſtery of the
world’s redemption, yet they did not forget or overlook the hiſtory of
the world’s creation; for the chriſtian religion was intended to confirm
and improve, not to eclipſe or juſtle out, the truths and dićtates of na-
tural religion. It is a great encouragement to God’s ſervants, both in
doing work, and ſuffering work, that they ſerve the God that made
all things, and therefore has the diſpoſal of their times, and all events
concerning them, and is able to ſtrengthen them under all their difficul-
ties. And if we give him the glory of this, we may take the comfort
of it.
2. Their reconciling themſelves to the preſent diſpenſations of Provi-
dence, by refle&ting upon thoſe ſcriptures in the Old Teſtament which
foretold that the kingdom of the Meſfiah would meet with ſuch oppo-
fition as this at the firſt ſetting of it up in the world, v. 25, 26. God,
who made heaven and earth, cannot meet with any [effectual] oppoſition
to his defigns, fince none dare [at leaſt, can prevailingly] diſpute or con-
teſt with him. Yea, thus it was written, Thus he ſpake by the mouth,
thus he wrote by the pen, of his ſervant David, who, as appears by this,
was the penman of the ſecond pſalm, and therefore, moſt probably, of the
firſt, and other pſalms that are not aſcribed to any other, though they
have not his name in the title. Let it not therefore be a ſurpriſe to
them, or any diſcouragement to any in embracing their doćtrine, for the
ſtripture muſt be fulfilled. It was foretold, Pſ. 2. 1, 2 (1.) That the
heathen would rage at Chriſt and his kingdom, and be angry at the at-
tempts to ſet it up, becauſe that would be the pulling down of the gods
of the heathen, and giving check to the wickedneſs of the heathen. (2.)
That the people would imagine all the things that could be againſt it, to
filence the teachers of it, to diſcountenance the ſubječts of it, and to
cruſh all the intereſts of it. If they prove vain things in the iſſue, no
thanks to them who imagined them. (3.) That the kings of the earth,
particularly, would stand up in oppoſition to the kingdom of Chriſt, as
if they were jealous º there is no occaſion for their being ſo) that
it would interfere with their powers, and intrench upon their prerogatives.
The kings of the earth, that are moſt favoured and honoured by Divine
Providence, and ſhould do moſt for God, are ſtrangers and enemies to
divine grace, and do moſt againſt God. (4.) That the rulers would
gather together againſt God and Chriſt; not only monarchs, that have
the power in their fingle perſons, but there where the power is in many
rulers, councils, and ſenates, they gather together, to conſult and decree
against the Lord, and against his Christ—againſt both natural and re-
vealed religion. What is dome againſt Chriſt, God takes as done againſt
himſelf. Chriſtianity was not only deſtitute of the advantage of the
countenance and ſupport of kings and rulers, (it had neither their power
nor their, purſes,) but it was oppoſed and fought againſt by them, and
they combined to run it down, and yet it made its way. *
3. Their repreſentation of the preſent accompliſhment of thoſe predic-
tions in the enmity and malice of the rulers againſt Chriſt. What was
foretold we fee fulfilled, v. 27, 28. It is ºf a truth, it is certainly ſo,
it is too plain to be denied, and in it appears the truth of the predićtion,
that Herod and Pilate, the two Roman governors, with the Gentiles,
(the Roman ſoldiers under their command,) and with the people of Iſrael,
(the rulers of the Jews and the mob that is under their influence,) were
gathered together in a confederacy “ againſt the Holy Child Jeſus whom
thou haſt anointed.” Some copies add another circumſtance, y +; aroxe,
as rzº—in this thy holy city, where, above any place he ſhould have been
welcomed. But herein they do “ that which thy hand and thy counſel
determined before to be done.” See here, (1.) The wiſe and holy de-
ſigns God had concerning Chriſt. He is here called the Child Jeſus, as
he was called (Luke 2. 27, 43.) in his infancy, to intimate that even
in his exalted ſtate he is not aſhamed of his condeſcenſions for us, and
that he continues meek and lowly in heart. In the height of his glory
he is the Lamb ºf God, and the Child Jeſús. But he is the Holy Child
Jeſus, (ſo he was called, Luke 1.85. that holy Thing,) and thy holy
Child ; the word ſignifies both a ſon and a ſervant, métèx as ; he was
the Son of God; and yet in the work of redemption he aëted as his Fa-
ther’s Servant, (Iſa. 42. 1.) My Servant whom I uphold. It was he
whom God anointed, both qualified for the undertaking, and called to
it ; and thence he was called the Lord’s Chriſt, v. 26. And this comes
in as a reaſon why they ſet themſelves with ſo much rage and violence
againſt him, becauſe God had anointed him, and they were reſolved not
to refign, much leſs to ſubmit to him. David was envied by Saul, be-
cauſe he was the Lord’s anointed. And the Philiſtines came up to ſeek
David when they heard he was anointed, 2 Sam. 5. 17. Now the God
|
THE ACTS, IV,
that anointed Chriſt, determined what ſhould be done to him, purſuant
to that anointing : he was anointed to be a Saviour, and therefore it was
determined he ſhould be a Sacrifice, to make atonement for fin ; he muſt
die therefore, he muſt be ſlain, yet not by his own hands; therefore God
wiſely determined before by what hands it ſhould be done, it muſt be by
the hands of thoſe who will treat him as a criminal and malefactor, and
therefore it cannot be done by the hands either of angºls or good men ;
he muſt therefore be delivercă into the hands of ſinners, as Job was,
ch, 16. 11. And as David was delivered to Shimei to be made a curſe ;
(2 Sam. 16, 11.) The Lord has bidden him. “God’s hand and his
counſel determined it, his will, and his wiſdom.” God’s hand, which
properly denotes his executive power, is here put for his purpoſe and decree,
becauſe with him ſaying and doing are not two things, as they are with us.
His hand and his counſel always agree ; for whatſoever the Lord pleaſed
that did he. Dr. Hammond makes this phraſe of God’s hand determining
it, to be an alluſion to the High-Prieſt’s casting lots upon the two goats
on the day of atonement, (Lev. 16, 8.) in which he lifted up the hand
that he happened to have the lot for the Lord in, and that goat on which |
it fell was immediately ſacrificed ; and the diſpoſal of this lot was from
the Lord, Prov. 16. 33. Thus God’s hand determined what ſhould be
done, that Chriſt ſhould be the Sacrifice ſlain. Or, (if I may offer a
conječture,) when God’s hand is here ſaid to determine, it may be
meant, not of God’s ačting hand, but his writing hand, as, Job 13, 26.)
Thou writest bitter things against us;, and God’s decree is ſaid to be that
which is written in the ſcriptures of truth, (Dan. 10. 31.) and in the vo.
lume of the book it was written of Christ, Pſ. 40. 7. It was God’s hand
that wrote it, his hand according to his counſel. The commiſſion was
given under his band. (2.) The wicked and unholy inſtruments that
were employed in the executing of this deſign, though they meant not ſo,
neither did their hearts think ſo. Herod and Pilate, Gentiles and Jews,
who had been at variance with each other, united againſt Chriſt. And
God’s ſerving his own purpoſes by what they did, was no excuſe at all
for their malice and wickedneſs in the doing of it, any more than God’s
making the blood of the martyrs the ſeed of the church extenuated the
guilt of their bloody perſecutors. Sin is not the leſs evil for God’s
bringing good out of it, but he is by that the more glorified, and will be
ſo, when the myſtery of God ſhall be finiſhed. f
4. Their petition with reference to the caſe at this time. The
enemies were gathered together against Christ, and then no wonder that
they were ſo againſt his miniſters; the diſciple is not better than his
Master, nor muſt expect better treatment ; but, being thus inſulted, they
ray, º
P ğ) That God would take cognizance of the malice of their enemies;
Now, Lord, behold their threatenings, v. 29. Behold them, as thou art
ſaid to behold them in the pſalm before quoted, (Pſ. 2. 4.) when they
thought “to break his bands aſunder, and caſt away his cords from
them ; he that fits in heaven, laughs at them, and has them in derificn ;”
and then the virgin, the daughter of Zion, may deſpiſe the impotent me-
naces even of the great king, the king of Aſſyria, Iſa. 37. 22. And now,
Lord ; ºrd yū; ; there is emphaſis upon the now, to intimate that then is
God’s time to appear for his people, when the power of their enemies is
moſt daring and threatening. They do not dićtate to God what he ſhall
do, but refer themſelves to him, like Hezekiah ; (Iſa. 37. 17.) “Open thine
eyes, O Lord, and ſee ; thou knoweſt what they ſay, thou beholdest miſ:
chief and ſpite, (Pſ. 10, 14.) to thee we appeal, behold their threatenings,
and either tie their hands, or turn their hearts; make their wrath, as far ||
as it is let looſe, to praiſe thee, and the remainder thereofdo thou restrain,” |
Pſ. '76. 10. It is a comfort to us, that if we are unjuſtly threatened,
and bear it patiently, we may make ourſelves eaſy by ſpreading the caſe
before the Lord, and leaving it with him.
(2.) That God, by his grace, would keep up, their ſpirits, and ani-
mate them to go on cheerfully with their work ; “Grant unto thy ſer- ||
The Apoſtles’ Return to their Company.
prieſts and rulers have enjoined them silence. Note. In threatening times,
our care ſhould not be ſo much that troubles may be prevented, as that
we may be enabled to go on with cheerfulneſs and reſolution in our work
and duty, whatever troubles we may meet with. Their prayer is not,
“ Lord, behold their threatenings, and frighten them, and ſtop their
mouths, and fill their faces with ſhame;” but, “Behold their threatenings,
and animate us, open our mouths and fill our hearts with courage.”
They do not pray, “Lord, give us a fair opportunity to retire from our
work, now that it is become dangerous ;”, but, “Lord, give us grace
to go on in our work, and not to be afraid of the face of man.” Obſerve,
[1..] Thoſe that are ſent on God’s errands, ought to deliver their meſ-
ſage with boldness, with all boldness, with all liberty of ſpeech, not shunning
to declare the whole counsel of Gad, whoever is offended ; not doubting
of what they ſay, or of being borne out in ſaying it. [2.J. God is to be
ſought unto for an ability to ſpeak his word with boldness, and thoſe that
deſire divine aids and encouragements, may depend upon them, and ought
to go forth, and go on, in the strength of the Lord God. [3.J The
xants, that with all boldneſs they may ſpeak thy word,” though the l
threatenings of our enemies, that are deſigned to weaken our hands, and
drive us off from our work, ſhould rather ſtir us up to ſo much the more
| courage and reſolution in our work. Aye they daring, that fight againſt
Chriſt 2 For ſhame, let not us be ſneaking, that are for him. *
(3.) That God would ſtill give them power to work miracles for the
confirmation of the doćtrine they preached, which, by the cure of the
lame man, they found to contribute very much to their ſucceſs, and
would contribute abundantly to their further progreſs. “Lord, grant
us boldneſs, by ſtretching forth thine band to heal.” Note, Nothing
imboldens faithful miniſters more in their work, than the tokens of
God’s preſence with them, and a divine power going along with them.
They pray, [1..] That God would stretch forth his hand to heal, both
the bodies and ſouls of men ; elſe in vain do they stretch forth their hands,
either in preaching, (Iſa. 65. 2.) or in curing. [2.] “That figns and
wonders might be done by the name of the holy Child Jeſus,” which
would be convincing to the people, and confounding to the enemies.
Chriſt had promiſed them a power to work miracles, for the proof of
their commiſſion ; (Mark 16. 17, 18.) yet they muſt pray for it; and,
though they had it, muſt pray for the continuance of it. Chriſt himſelf
muſt aſk, and it shall be given him. Obſerve, It is the honour of Chriſt
that they aim at in this requeſt, that the “wonder might be done by
the name of Jeſus, the holy Child Jeſus,” and his name ſhall have all the
lorv.
8 º The gracious anſwer God gave to this addreſs, not in word, but
In power. - -
1. God gave them a ſign of the acceptance of their prayers; (v. 31.)
When they had prayed, (perhaps many of them prayed ſucceſſively, one
by one, according to the rule, (l Cor. 14. 31.) and when they had
concluded the work of the day,) “the place was ſhaken where they were
aſſembled together,” there was a strong mighty wind, ſuch as that when
the Spirit was poured out upon them, (ch. 2. 1, 2.) which shook the houſe,
which was now their houſe of prayer. This ſhaking of the place was de-
ſigned to ſtrike an awe upon them, and to awaken and raiſe their expec-
tations, and to give them a ſenſible token that God was with them of a
i
| truth, and perhaps it was to them in mind of that prophecy, (Hag.
2. 7.) “I will ſhake all nations, and will fill this houſe with glory.” This
was to ſhew them what reaſon they had to fear God more, and then they
would fear man leſs. He that ſhook this place, could make the hearts
of thoſe who threatened his ſervants thus, to tremble, for he “ cuts off
the ſpirit of princes, and is terrible to the kings of the earth.” The place
was shaken, that their faith, might be eſtabliſhed and unſhaken. -
2. God gave them greater degrees of his Spirit, which was the thing
they prayed for ; their prayer, without doubt, was accepted, for it was an
ſwered, they were all filled with the Holy Ghost, more than ever; by
which they were not only encouraged, but enabled to ſpeak the word of
God with boldneſs, and not to be afraid of the proud and haughty looks
of men. The Holy Ghoſt taught them not only what to ſpeak, but how
to ſpeak. Thoſe that were endued habitually with the powers of the
Holy Ghost, had yet had occaſion for freſh ſupplies of the Spirit, accord-
ing as the various occurrences of their ſervice were. They were filled
with the Holy Ghost at the bar, (v. 8.) and now filled with the Holy
Ghoſt in the pulpit ; which teaches us to live in actual dependence upon
the grace of God, according as the duty of every day requires; we need
to be anointed with fresh oil, upon every freſh occaſion. As in the pro-
vidence of God, ſo in the grace of God, we not only in general live, and
have our being, but move in every particular ačtion, ch. 17, 28. We have
here aniaſtance of the performance of that promiſe, “ that God will give
THE ACTs, IV.
The Succeſs of the Apoſtſes.
them that aſk him;” (Luke 11. 13.) for it was in anſwer to prayer
that they were filled with the Holy Ghost ; and we have alſo an example
of the improvement of that gift, which is required of all on whom it is
beſtowed; have it and uſe it, uſe it and have more of it. When “they
were filled with the Holy Ghoſt, they ſpake the word with all boldneſs;
jor the miniſtration of the Spirit is given to every man, to profit withal.”
Talents muſt be traded with, not buried. When they find the Lord
: help them by his Spirit, they know they ſhall not be confounded,
Iſa. 50. 7. -
32. And the multitude of them that believed were of
one heart and of one ſoul: neither ſaid any of them that |
aught of the things which he poſſeſſed was his own; but
they had all things common. 33. And with great power
gave the apoſtles witneſs of the reſurreótion of the Lord
Jeſus: and great grace was upon them all. 34. Nei-
ther was there any among them that lacked: for as many
as were poſſeſſors of lands or houſes ſold them, and brought
the prices of the things that were ſold, 35. And laid
them down at the apoſtles’ feet; and diſtribution was made
unto every man according as he had need. 36. And Joſes
who by the apoſtles was ſurnamed Barnabas, (which is,
being interpreted, The ſon of conſolation,) a Levite, and
of the country of Cyprus, 37. Having land, ſold it, and
brought the money, and laid it at the apoſtles’ feet.
We have a general idea given us in theſe verſes, and it is a very beauti-
ful one, of the ſpirit and ſtate of this truly primitive church; it is con-
spectus sacculi—a view of that age of infancy and innocence.
I. The diſciples loved one another dearly. Behold, how good and how
pleaſant it was to ſee how “the multitude of them that believed, were
of one heart; and of one ſoul,” (v. 32.) and there was no ſuch thing as
diſcord or diviſion among them.
Obſerve here,
1. There were multitudes that believed ; even in Jeruſalem, where the
malignant influence of the chief prieſts was moſt ſtrong, there were three
thouſand converted one day, and five thouſand on another, and, beſide
thoſe, there were added to the church daily ; and no doubt, they were all
baptized, and made profeſſion of the faith; for the ſame Spirit that en-
dued the apoſtles with courage to preach the faith of Chriſt, endued
them with courage to confeſs it. Note, The increaſe of the church is
the glory of it, and the multitude of them that believe more than their
quality. Now the church ſhines, and her light is come, when ſouls thus
fly like a cloud into her boſom, and like doves to their windows, Iſa. 60.
1, 8. t
2. They were all of one heart, and of one ſoul. Though there were
many, very many, of different ages, tempers, and conditions, in the world,
who, perhaps, before they believed, were perfeót ſtrangers to one another,
yet, when they met in Chriſt, they were as intimately acquainted as if
they had known one another many years. Perhaps, they had been of
different ſe&ts among the Jews, before their converſion, or had had diſ.
cords upon civil accounts ; but now thoſe were all forgotten, and laid
aſide, and they were unanimous in the faith of Chriſt, and, being all
“joined to the Lord, they were joined to one another in holy love.”
This was the bleſſed fruit of Chriſt’s dying precept to his diſciples, to
love one another, and his dying prayer for them, that they all might be one.
We have reaſon to think they divided themſelves into ſeveral congrega-
tions, or worſhipping aſſemblies, according as their dwellings were, under
their reſpective miniſters; and yet that occaſioned no jealouſy or uneaſi-
neſs; for they were all of one heart, and one ſoul, notwithſtanding ; and
loved thoſe of other congregations, as truly as thoſe of their own. Thus
it was then, and we may not defpair of ſeeing it ſo again, “when the
Spirit ſhall be poured out upon us from on high.”
II. The miniſters went on in their work with great vigour and ſuc-
ceſs; (v. 33.) “With great power gave the apoſtles witneſs of the re-
furre&tion of the Lord Jeſus.” The doćtrine they preached, was, the re-
Jurrection of Christ : a matter of fact, which ſerved not only for the con-
firmation of the truth of Chriſt’s holy religion, but, being duly explained
and illuſtrated, with the proper inferences from it, ſerved for a ſummary
of all the duties, privileges, and comforts, of chriſtians.
Vol. V. No. 92.
| and therefore it was fit that the church ſhould take care of them.
The reſurrec- |
tion of Chriſt, rightly underſtood and improved, will let us into the great
myſteries of religion. •.
By “the great power, wherewith
tion,” may be meant, • *
1. The great vigour, ſpirit, and courage, with which they publiſhed
*
the apoſtles atteſted the reſurrec-
and avowed this doćtrine; they do it not ſoftly and diffidently, but
| with livelineſs and reſolution, as thoſe that were themſelves abundantly
- º, of the truth of it, and earneſtly deſired that others ſhould be ſo
too. Or,
2. The miracles which they wrought to confirm their doćtrine; With
works of “great power, they gave witneſs to the reſurre&tion of Chriſt,”
God himſelf, in them, bearing witneſs too. -
III. The beauty of the Lord our God ſhone upon them, and all their
performances; Great grace was upon them all, not only all the apoſtles,
but all the believers, x&g, pasyāxn; grace that had ſomething great in it,
(magnificent and very extraordinary,) was upon them all.
1. Chriſt poured out abundance of grace upon them, ſuch as qualified
them for great ſervices, by enduing them with great power; it came upon
them from on high, from above.
2. There were evident fruits of this grace in all they ſaid and did, ſuch
as put an honour upon them, and recommended them to the favour of
God, as being in his sight of great price.
3. Some think it includes the favour they were in with the peo-
#. Every one ſaw a beauty and excellency in them, and reſpected
theºn. *
IV. They were very fiberal to the poor, and dead to this world. This
was as great an evidence of the grace of God in them as any other, and
recommended them as much to the eſteem of the people. ~
1. They infiſted not upon property, which even children ſeem to have
a ſenſe of, and a jealouſy for, and which worldly people triumph in, as
Laban, (Gen. 31. 43.) All that thou ſeeſ? is mine ; and Nabal, (1 Sam.
25. 11.) My bread and my water. Theſe believers were ſo taken up
with the hopes of an inheritance in the other world, that this was as no-
thing to them. “ No man ſaid that aught of the things which he poſ-
ſeſſed, was his own,” v. 32. They did not take away property, but they
were indifferent to it. They did not call what they had, their own, in a
way of pride and vain-glory, boaſting of it, or truſting in it. They did
not call it their own, becauſe they had, in affection, forsaken all for Christ,
and were continually expecting to be ſtripped of all for their adherence
to him. They did not ſay, that aught was their own ; for we can call
nothing our own but fin; what we have in the world, is more God’s
than our own ; we have it from him, muſt uſe it for him, and are account-
able for it to him. No man said what he had was his own, ºtoy—his pecu-
liar; for he was “ready to diſtribute, willing to communicate,” and de-
fired not to eat his morſel alone, but what he had to ſpare from himſelf
and family, his poor neighbours were welcome to. They that had
eſtates, were not ſolicitous to lay up, but very willing to lay out, and
would ſtraiten themſelves to help their brethren. No marvel that they
ware of one heart and soul, when they ſat ſo looſe to the wealth of this
world; for meum—mine and tuum—thine are the great make-baits.
Men's holding their own, and graſping at more than their own, are the
rise of wars and fightings.
2. They abounded in charity, ſo that, in effect, they had all things
common; for, (v. 34.) “there was not any among them that lacked,” but
care was taken for their ſupply. Thoſe that had been maintained upon
the public charity, when they turned chriſtians, probably were excluded,
As
there were many poor that received the gospel, ſo there were ſome rich
that were able to maintain them, and the grace of God made them willing.
“Therefore thoſe that gather much, have nothing over, becauſe what they
have over,” they have for them who gather little, that they may have no.
lack, 2 Cor. 8. 14, 15. The goſpel hath laid all things common, not ſo
that the poor are allowed to rob the rich, but ſo that the rich are ap-
pointed to relieve the poor. -
3. They did many of them ſell their eſtates, to raiſe a fund for
charity; “As many as had poſſeſſion of lands or houſes, ſold them,”
v. 34. Dr. Lightfoot computes that this was the year of jubilee, in the
i Jewiſh nation, the fiftieth year, (the twenty-eighth fince they ſettled in
Canaan fourteen hundred years ago,) ſo that what was fold that year
being not to return till the next jubilee, lands then took a good price, and
ſo the ſale of thoſe lands would raiſe the more money.
Now, (1.) We are here told what they did with the money that was
ſo raiſed ; they laid it at the apostles’ feet, they left it to them to be diſ-
| poſed of as they thought fit ; prº, they had their ſupport from it;
sº
*
S. . . .
from whence elſe could they have it? Obſerve, The apostles would have
tºlaid at their feet, in token of their holy contempt of the wealth of the
world; they thought it fitter they ſhould be laid at their feet than lodged
in their hands or in their boſoms. Being laid there, it was not hoarded
up, but distribution was made, by proper perſons, “ unto every man ac-
cording as he had need.” Great care ought to be, taken in the diſtribu-
tion of public charity, [1..] That it be given to ſuch as have need, ſuch
as are not able to procure a competent maintenance for themſelves,
through age, infancy, ſickneſs, or bodily diſability, or incapacity of mind,
want either of ingenuity or ačtivity, croſs providences, loſſes, oppreſ-
fions, a numerous charge ; thoſe that upon any of theſe accounts, or any
other, have real need, and have not relations of their own to help them ;
but, above all, thoſe that are reduced to want for well doing, and for the
testimony of a good conſcience, ought to be taken care of, and provided
for, and, with a prudent application of what is given, ſo as may be moſt
for their benefit. [2.] That it be given to every man, for whom it is in-
tended, according as he had need, without partiality or reſpect of perſons.
It is a rule, in diſpenſing charity, as well as in adminiſtering juſtice, “ut
parium par fit ratio—that thoſe who are equally needing and equally de-
ſerving, ſhould be equally helped,” and that the charity ſhould be ſuited
and adapted to the neceſſity, as the word is.
(2.) Here is one particular perſon mentioned, that was remarkable
for this generous charity; it was Barnabas, afterward Paul’s colleague.
Obſerve,
[1..] The account here given concerning him, v. 36. His name was
Joſés ; he was of “the tribe of Levi, for there were Levites among the
Jews of the diſperſion,” who, it is probable, prefided in their ſynagogue-
worſhip, and, according to the duty of “ that tribe, taught them the
good knowledge of the Lord.” He was born in Cyprus, a great way
off from Jeruſalem, his parents, though Jews, having a ſettlement there.
Notice is taken of the apoſtles’ changing his name after he aſſociated
with them. . It is probable that he was one of the ſeventy diſciples, and,
as he increaſed in gifts and graces, grew eminent, and was reſpected by
the apostles, who, in token of their value for him, gave him a name, Bar-
wabas—the ſon of prophecy, (ſo it properly ſignifies,) he being endued
with extraordinary gifts of prophecy. But the Helleniſt Jews (ſaith
Grotius) called praying, ºrogºwanats, and therefore by that word it is ren-
dered here ; A son of exhortation ; (ſo ſome ;) one that had an excellent
faculty of healing and perſuading ; we have an inſtance of it, ch. 11, 22,
24. A son of consolation ; (ſo we read it;) one that did himſelf walk
very much in the comforts of the Holy Ghost, a cheerful chriſtian, and
this enlarged his heart in charity to the poor ; or one that was eminent
for comforting the Lord’s people, and ſpeaking peace to wounded troubled
conſciences ; he had an admirable felicity that way. There were two
among the apostles that were called Boanerges—Sons of thunder; (Mark
3. 17.) but here was a son of consolation with them. Each had his ſe-
varal gift, neither muſt cenſura the other, bat both eaſe one another ;
let the one ſearch the wound, and then let the other heal it and bind
it up. -
[2.] Here is an account of his charity, and great generoſity to the
public fund. His is particularly taken notice of, becauſe of the eminency
of his ſervices afterward in the church of God, eſpecially in carrying the
goſpel to the Gentiles; that this might not appear to come from any ill
will to his own nation, we have here his benevolence to the Jewiſh con-
verts; or perhaps this is mentioned, becauſe it was a leading card, and an
example to others ; he having land, whether in Cyprus, where he was
born, or in Judea, where he now lived, or elſewhere, is not certain, but
he ſold it, not to buy elſewhere to advantage, but, as a Levite indeed,
who knew he had “ the Lord God of Iſrael for his inheritance,” he
deſpiſed earthly inheritances, would be cumbered no more with them,
but “brought the money, and laid it at the apoſtles’ feet,” to be given
in charity. Thus, as one that was deſigned to be a preacher of the goſ.
pel, he diſentangled himſelf from the affairs of this life ; and he loſt no-
thing upon the balance of the account, by laying the purchaſe-money at
the apostles’ feet, when he himſelf was, in effect, numbered among the
opostles, by that word of the Holy Ghoſt, “Separate me Barnabas
and Saul for the work whereunto I have called them,” ch. 13. 2. Thus,
for the reſpect he ſhewed to the apostles as apostles, he had an apostle's
zeward.
CHAP. V.
In this chapter, we have, J. The sin and punishment of Ananias and
Sapphira, who, for lying to the Holy Ghost, were struck dead at the word
THE ACTS, V.
huſband.
The Caſe of Ananias and Sapphira.
of Peter, v. 1...11. II. The flourishing state of the church, in the
power that went along with the preaching of the goſpel, v. 12... 16. III.
The impriſonment of the apoſtles, and their miraculous diſcharge out 9
priſon, with fresh orders to go on to preach the goſpel, which they did, io
the great vexation of their perſecutors, v. 17.26. IV. Their arraign-
ment before the great Sanhedrim, and their justification of themſelves in
what they did, v. 27.33. W. Gamaliel's counſel concerning them, that
they should not perſecute them, but let them alone, and ſée what would
come of it, and their concurrence, for the preſent, with this advice, in
the diſmiſſion of the apostles with no more than a ſcourging, v. 34.40.
PI. The apostles’ cheerful progreſs in their work, notwithstanding the
prohibition laid upon them, and the indignity done them, v. 41, 42.
1. Tº UT a certain man named Ananias, with Sapphira
his wife, ſold a poſſeſſion, 2. And kept back part
of the price, his wife alſo being privy to it, and brought a
certain part, and laid it at the apoſtles’ feet. 3. But Peter
ſaid, Ananias, why hath Satan filled thine heart to lie to
the Holy Ghoſt, and to keep back part of the price of the
land ; 4. While it remained, was it not thine own 2 And
after it was ſold, was it not in thine own power? Why
haſt thou conceived this thing in thine heart Thou haſt
not lied unto men, but unto God. 5. And Ananias, hear.
ing theſe words, fell down, and gave up the ghoſt: and
great fear came on all them that heard theſe things. 6.
And the young men aroſe, wound him up, and carried
him out, and buried him. T. And it was about the ſpace
of three hours after, when his wife, not knowing what
was done, came in. , 8. And Peter anſwered unto her,
Tell me whether ye ſold the land for ſo much And ſhe
ſaid, Yea, for ſo much. 9. Then Peter ſaid unto her,
How is it that ye have agreed together to tempt the
Spirit of the Lord ; Behold, the feet of them which have
buried thy huſband, are at the door, and ſhall carry thee
out. 10. Then fell ſhe down ſtraightway at his feet, and
| yielded up the ghoſt: and the young men came in, and
found her dead, and, carrying her forth, buried her by her
11. And great fear came upon all the church,
and upon as many as heard theſe things.
The chapter begins with a melancholy but, which puts a ſtop to the
pleaſant and agreeable proſpect of things which we had in the foregoing
chapters; as every man, ſo every church, in its beſt ſtate, has its but, i.
The diſciples were very holy, and heavenly, and ſeemed to be all exceed-
ing good; but there were hypocrites among them, whoſe hearts were
not right in the ſight of God, who, when they were baptized, and took
upon them “ the form of godlineſs, denied the power of godlineſs,”
and ſtopped ſhort of that. There is a mixture of bad with good in the
beſt ſocieties on this fide heaven; tares will grow among the wheat, until
the harvest. , 2. It was the praiſe of the diſciples, that they came up to
that perfeótion which Chriſt recommended to the rich young man—they
ſold what they had, and gave to the poor; but even that proved a cloak and
cover of hypocriſy, which was thought the greateſt proof and evidence
of fincerity. 3. The figns and wonders which the apoſtles wrought,
were hitherto miracles of mercy; but now comes in a miracle of judg-
ment, and here is an inſtance c.f ſeverity, following the inſtances of good-
neſs, that God may be both loved and feared. Obſerve here,
I. The fin of Amanias, and Sapphira his wife. It is good to ſee huſ-
band and wife joining together in that which is good, but to be confe-
derate in evil, is to be like Adam and Eve, when they agreed -o eat the .
forbidden fruit, and were one in their diſobedience.
Now their fin was, - - -
1. That they were ambitious of being thought eminent diſciples, and
of the firſt rank, when really they were not true diſciples; they would
paſs for ſome of the moſt fruitful trees in Chriſt’s vineyard, when really
the root of the matter was not found in them. They ſold a possession,
and brought the money (as Barnabas did) to the apostles’ feet, that they
might not ſeem to be behind the very chief of believers, but might be ap.
THE ACTS, V.
The Caſe of Ananias and Sapphira.
plauded and cried up, and ſtand ſo much the fairer for preferment in the
church, which perhaps they thought would ſhortly ſhine in ſecular pomp
and grandeur. Note, It is poſſible that hypocrites may deny themſelves
in one thing, but then it is to ſerve themſelves in another ; may forego
their ſecular advantage in one inſtance, with a proſpect of finding their
account in ſomething elſe. Ananias and Sapphira would take upon them
a profeſſion of chriſtianity, and make a fair shew in the flesh with it, and
ſo would mock God, and deceive others, when they knew they could not
go through with the chriſtian profeſſion. It was commendable, and ſo
far it was right, in that rich young man, that he would not pretend to
follow Chriſt, when, if it ſhould come to a pinch, he knew he could not
come up to his terms, but he went away ſorrowful. Ananias and Sapphira
pretended they could come up to the terms, that they might have the
credit of being diſciples, when really they could not, and ſo were a diſ.
credit to diſcipleſhip. Note, It is often of fatal conſequence for people
to go a greater length in profeſſion than their inward principle will ad-
mit of.
2. That they were covetous of the wealth of the world, and diſtruſtful.
of God, and his providence; They ſold the land, and, perhaps, then, in a
pang of zeal, defigned no other than to dedicate the whole of the pur-
chaſe-money to pious uſes, and made a vow, or at leaſt conceived a full
purpoſe, to do ſo; but when the money was received, their heart failed
them, and they kept back part of the price, (v. 2.) becauſe they loved
the money, and thought it was too much to part with at once, and to.
truſt in the apoſtles’ hands, and becauſe they knew not but they might
want it themſelves; and though now all things were common, yet it would
not be ſo long ; and what ſhould they do in a time of need, if they ſhould
leave themſelves nothing to take to ? They could not take God’s word
that they ſhould be provided for, but thought they would play a wiſer
part than the reſt had done, and lay up for a rainy day. Thus they
thought to ſerve both God and mammon—God, by bringing part of the
money to the apostles’ feet—and mammon, by keeping the other part in
their own pockets; as if there were not an all-ſufficiency in God to make
up the whole to them, except they retained ſome in their own hands by
way of caution-money. Their hearts were divided, ſo were they found
faulty, Hoſ. 10. 2. They halted between two ; if they had been thorough-
paced worldlings, they would not have ſold their possession ; and if they
had been thorough-paced chriſtians, they would not have detained part of
the price.
3. That they thought to deceive the apoſtles, and make them believe
they brought the whole purchaſe-money, when really it was but a part,
They came with as good an aſſurance, and as great a ſhew of piety and
devotion, as any of them, and laid the money at the apostles’ feet, as if it
were their all. They diſſembled with God and his Spirit, with Chriſt
and his church and miniſters; and this was their fin. -
II. The indićtment of Ananias, which proved both his condemnation
and execution for this fin. When he brought the money, and expected
to be commended and encouraged, as others were, Peter took him to taſk
about it. He, without any inquiry or examination of witneſſes concern-
ing it, charges him peremptorily with the crime, and aggravates it, and
ays load upon him for it, ſhewing it him in its own colour, v. 3, 4. The
Spirit of God in Peter, not only diſcovered the fact without any infor-
mation, (when perhaps no man in the world knew it but the man and his
wife themſelves,) but likewiſe diſcerned the principle of reigning infi-
delity in the heart of Ananias, which was at the bottom of it, and therefore
proceeded againſt him ſo ſuddenly. Had it been a ſin of infirmity,
through the ſurpriſe of a temptation, Peter would have taken Ananias
aſide, and have bid him go home, and fetch the reſt of the money, and re-
pent of his folly in attempting to put this cheat upon them ; but he
knew that his heart was fully ſet in him to do this evil, and therefore allowed
him not ſpace to repent. He here ſhewed him.
1. The original of his fin. Satan filled his heart; he not only ſug.
geſted it to him, and put it into his head, but hurried him on with reſolu-
tion to do it. Whatever is contrary to the good Spirit, proceeds from
the evil ſpirit ; and thoſe hearts are filled by Satan, in which worldlineſs
reigns, and has the aſcendant. Some think that Ananias was one of
thoſe that had received the Holy Ghost, and was filled with his gifts, but,
having provoked the Spirit to withdraw from him, now Satan filled his
heart ; as “when the Spirit of the Lord departed from Saul, an evil
ſpirit from God troubled him.” Satan is a lying ſpirit; he was ſo in
the mouth of Ahab's prophets, and ſo he was in the mouth of Ananias, and
by that made it appear that he filled his heart.
2. The fin itſelf. He lied to the Holy Ghost; a fin of ſuch a heinous
nature, that he could not have been guilty of it if Satan had not filled his
heart. The phraſe which we render lying to the Holy Ghost, is ºwca,32;
as to ºrvetºz ré &yoy, which ſome read, to belie the Holy Ghost; which
may be taken two ways ; (1.) That he belied the Holy Ghost in himſelf;
ſo Dr. Lightfoot takes it, and ſuppoſes that Ananias was not an ordinary
believer, but a miniſter, and one “that had received the gift of the Holy
Ghoſt with the hundred and twenty ;” (for mention is made of him im-
mediately after Barnabas ;) yet he durſt thus, by diſſembling, belie and
ſhame that gift. Or thus, They who had ſold their estates, and laid the
money at the apostles’ feet, did it by the ſpecial impulſe of the Holy Ghost,
enabling them to do an act ſo very great and generous; and Ananias
pretended that he was moved by the Holy Ghost to do what he did, as
others were ; whereas it appeared by his baſeneſs, that he was not under
the influence of the good Spirit at all ; for had it been his work, it would
have been perfect. (2.) That he belied the Holy Ghost in the apostles,
to whom he brought the money; he miſrepreſented the Spirit they were
aćtuated by, either by a ſuſpicion that they would not faithfully diſtri-
|bute what they were intruſted with, (which was a baſe ſuggeſtion, if
they were falſe to the truſt repoſed in them,) or by an aſſurance that
they could not diſcover the fraud. He belied the Holy Ghost, when by
what he did he would have it thought that thoſe who are endued with
the gifts of the Holy Ghost, might as eaſily be impoſed upon as other
men; like Gehazi, whom his maſter convićted of his error by that word,
Went not my heart with thee P 2 Kings 5. 26. It is charged upon the
houſe of Iſrael and Judah, when, like Ananias here, they dealt very trea-
cherouſly, that they belied the Lord, ſaying, It is not he, Jer. 5. I 1, 12.
Thus Ananias “thought the apoſtles were altogether ſuch as himſelf,”
and this was belying the Holy Ghost in them, as if he were not in them a
Diſcerner of ſpirits, whereas they had all the gifts of the Spirit in them,
which to others were divided ſeverally. See I Cor. 12. 8, 10. They
that pretend to an inſpiration of the Spirit, in impoſing upon the church
their own fancies, either in opinion or pračtice, that ſay, they are moved
from above, when they are carried on by their pride, covetouſneſs, or af-
fe&tation of dominion, belie the Holy Ghost. -
But we read it, to lie unto the Holy Ghost ; which reading is counte-
nanced by v. 4. Thou hast not lied unto men, but unto God. [1..]
Ananias told a lie, a deliberate lie, and with a purpoſe to deceive ; he
told Peter that he had ſold a poſſeſſion, (houſe or lands,) and this was
the purchaſe-money. Perhaps he expreſſed himſelf in words that were
capable of a double meaning, uſed ſome equivocations about it, which
he thought might palliate the matter a little, and ſave him from the
guilt of a downright lie ; or perhaps he ſaid nothing ; but it was all one,
he did as the reſt did, who brought the whole price, and would be thought
to do ſo, and expe&ted the praiſe they had, that did ſo, and the ſame
privilege and acceſs to the common ſtock as they had ; and therefore it
was an implicit proteſtation that he brought the whole price, as they did ;
and this was a lie, for he kept back part. Note, Many are brought to
groſs lying, by reigning pride, and affectation of the applauſe of men ;
particularly in works of charity to the poor. That therefore we may not
be found boaſting of a falſe gift given to us, or given by us, (Prov.
25, 14.) we muſt not boaſt even of a true gift; which is the meaning
of our Saviour’s caution in works of charity, “Let not thy left hand
know what thy right hand doeth.” Thoſe that boaſt of good works
they never did, or promiſe good works they never do, or make the good
works they do, more or better than really they are, come under the guilt
of Ananias’ lie; which it concerns us all to dread the thought of. [2.]
He told this lie to the Holy Ghost. It was not ſo much to the apoſtles,
as to the Holy % in them, that the money was brought, and that was
ſaid, which was ſaid, v. 4. Thou hast not lied unto men, not to men only,
not to men chiefly, though the apostles be but men ; but thou hast lied unto
God. From hence it is juſtly inferred, that the Holy Ghost is God; for he
that lieth to the Holy Ghost, lieth to God. “They that lied to the apostles,
aćted and acting by the Spirit of God, are ſaid to lie to God, becauſe the
apostles aéted by the power and authority of God. From whence it fol-
lows, (as Dr. Whitby well obſerves,) that the power and authority of
the Spirit muſt be the power and authority of God.” And, as he fur-
ther argues, “Ananias is ſaid to lie to Gºd, becauſe he lied to that Spirit
in the apoſtles, which enabled them to diſcern the ſecrets of men’s hearts
and ačtions, which being the property of God alone, he that lies to him,
muſt therefore lie to God, becauſe he lies to one who has the incommuni-
cable property of God, and conſequently the divine eſſence.”
3. The aggravations of the fin ; , (v. 4.), “While it remained, was it
not thine own 2 And after it was ſold, was it not in thine own power 2''
Which may be underſtood two ways ; (1.) “Thou waſt under ho temp-
tation to keep back the price ; before it was ſold, it was thy own, and not
*
THE ACTs, v.
mortgaged, nor incumbered, or any way engaged for debt; and when it
was ſºld, it was in thy own power to diſpoſe of the money at thy pleaſure;
ſo that thou mighteſt as well have brdught the whole as a part.
hadſt no debts to pay, perhaps no children to provide for ; ſo that thou
was not under the influence of any particular inducement to keep back
part of the price. Thou waſt a tranſgreſſor without a cauſe.” Or, (2.)
“Thou waſt under no neceſſity of ſelling thy land at all, or bringing any
of the money to the apostles’ feet. , Thou mighteſt have kept the money,
if thou hadſt pleaſed, and the land too, and never have pretended to this
piece of perfection.” This rule of charity the apoſtle gives, that people
be not preſſed, and that it be not urged as of necessity, becauſe God loves
a cheerful giver, (2 Cor. 9. 7.) and Philemon muſt do a good work,
not as it were of necessity, but willingly, Phil. 14. As “it is better not
to vow than to vow and not to pay;” ſo better had it been for him not
to have ſold his land at all than thus to keep back part of the price; not
to have pretended to do the good work than thus to do it by the halves.
“When it was ſold, it was in thine own power; but it was not ſo when it
was vowed, thou hadſt then opened thy mouth to the Lord, and couldeſt
not go back.” Thus, in giving our hearts to God, we are not admitted
to divide them. Satan, like the mother, whoſe own the child was not,
would take up with a half; but God will have all or none.
4. All this guilt, thus aggravated, is charged upon him ; “Why haſt
thou conceived this thing in thine heart º’’ Obſerve, Though Satan
Jilled his heart to do it, yet he is ſaid to have conceived it in his own heart;
which ſhews that we cannot extenuate our fins, by laying the fault of
them upon the Devil; he tempts, but he cannot force; it is of “our
own luſts that we are drawn away and enticed.” The evil thing, what-
ever it is, that is ſaid or done, the finner has conceived it in his own
heart; and therefore, “if thou ſcorneſt, thou alone ſhalt bear it.” The
cloſe of the chargé is very high, but very juſt ; “Thou haſt not lied
unto men, but unto God.” What emphaſis does the prophet lay upon
that of Ahaz; “not wearying men only, but wearying my God alſo !”
Iſa. 7. 13. And Moſes upon that of Iſrael; “Your murmurings are
not againſt us, but againſt the Lord l’’ Exod. 16. 8. So here, Thou
mighteſt have impoſed upon us, who are men like thyſelf; but, be not
deceived, God is not mocked.
ſhall prove in the end to have put a fatal cheat upon our own ſouls.
III. The death and burial of Amanias, v. 5, 6.
1. He died upon the ſpot; Ananias, hearing thºſe words, was ſpeech-
leſs, in the ſame ſenſe that he was, who was charged with intruding into
the wedding feaſt, without a wedding garment, he had nothing to ſay for
himſelf, but that was not all, he was ſtruck ſpeechleſs with a witneſs,
for he was ſtruck dead; he fell down, and gave up the ghoſt. It does
not appear whether Peter deſigned and expected that this would follow
upon what what he ſaid to him; it is probable that he did, for to Sap-
phira his wife, Peter particularly ſpake death, v. 9. Some think that an
angel ſtruck him, that he died, as Herod, ch. 12. 23. Or, his own con-
ſcience ſmote him with ſuch horror and amazement at the ſenſe of his
guilt, that he ſunk and died away under the load of it. And perhaps
when he was convićted of lying to the Holy Ghoſt, he remembered the
unpardonableneſs of the blaſphemy againſt the Holy Ghoſt, which ſtruck
him like a dagger to the heart. See the power of the word of God in
the mouth of the apoſtles As it was to ſome a ſavour of life unto life,
ſo it was to others a ſavour of death unto death. . As there are thoſe
whom the goſpel juſtifies, ſo there are thoſe whom it condemns.
This puniſhment of Ananias may ſeem ſevere, but we are ſure it was
juſt. (i.) It was defigned to maintain the honour of the Holy Ghost as
now lately poured out upon the apostles, in order to the ſetting up of the
goſpel-kingdom. It was a great affront which Ananias put upon the
Holy Ghosi, as if he could be impoſed upon ; and it had a direct ten-
dency to invalidate the apoſtles’ teſtimony; for if they could not by the
Spirit diſcover this fraud, how could they by the Spirit diſcover the deep
things of God, which they were to reveal to the children of men It was
therefore neceſſary that the credit of the apoſtles’ gifts and powers be
ſupported, though it was at this expenſe. (2.) It was deſigned to deter
others from the like preſumptions, now at the beginning of this diſpen-
ſation. Simon &ſagus afterward was not thus puniſhed, nor Elymas;
but Ananias was made an example now at firſt, that with the ſenſible
proofs given what a comfortable, thing it is to receive the "Spirit, there
might be alſo ſenſible proofs given what a dangerous thing it is to reſſ?
the spirit, and do deſpite to him. How ſeverely was the worshipping ºf the
-golden calf puniſhed, and the gathering of the sticks on the ſabbath-day,
when the laws of the ſecond and fourth commandment were now newly
given . So was “the offering of ſtrange fire by Nadab and Abihu, and
Thou |
If we think to put a cheat upon God, we .
The Caſe of Ananias and Sapphira.
the mutiny of Korah and his company,” when the fire from heaven was
now newly given, and the authority of Moſes and Aaron now newly eſ.
tabliſhed. “. +
. The doing of this by the miniſtry of Peter, who himſelf with a lie de-
nied his Maſter but a while ago, intimates that it was not the reſentment
of a wrong done to himſelf, for then he, who had himſelf been faulty,
would have had charity for them that offended ; and he, who himſelf had
repented and been forgiven, would have forgiven this affront, and endea-
voured to bring this offender to repentance; but it was the aët of the
Spirit of God in Peter, to him the indignity was done, and by him the
puniſhment was inflićted. AS,
2. He was buried immediately, for that was the manner of the Jews;
| (v. 6.) The young men, who, it is probable, were appointed to that office
in the church of burying the dead, , as among the Romans the libiinarii
and pollinctores ; or the young men that attended the apoſtles, and waited
on them, they wound up the dead body in grave-clothes, carried it out of
the city, and buried it decently, though he died in fin, and by an imme-
diate ſtroke of divine vengeance. * y” -
IV. The reckoning with Sapphira, the wife of Ananias, who perhaps
was firſt in the transgression, and tempted her huſband to cat this forbidden
fruit. She came in to the place where the apoſtles were, which, as it
ſhould ſeem, was Solomon’s porch, for there we find them, (v. 12.) a part
of the temple where Chriſt uſed to walk, John 10, 23. She came in
about three hours after, expe&ting to ſhare in the thanks of the houſe, for
her coming in, and conſenting to the ſale of the land, of which perhaps
ſhe was entitled to her dower or thirds; for she knew not what was done.
It was ſtrange that nobody ran to tell her of the ſudden death of her
huſband, that ſhe might keep away; perhaps they did, and ſhe was
not at home; and ſo when ſhe came to preſent herſelf before the apoſ-
. as a benefactor to the fund, ſhe met with a breach inſtead of a bleſ.
| ling. e - *
1. She was found guilty of ſharing with her huſband in his fin, by a
queſtion that Peter aſked her ; (v. 8.) “Tell me whether ye ſold the
land for ſo much º' Naming the ſum which Ananias had brought and laid
at the apostles’ feet. “Was that all you received for the ſale of the land,
and had you no more for it º’” “No,” ſaith ſhe, “we had no more, but
that was every farthing we received.” Ananias and his wife agreed to
tell the ſame ſtory, and, the bargain being private, and by conſent kept
to themſelves, nobody could diſprove them, and therefore they thought
they might ſafely ſtand in the lie, and ſhould gain credit to it. It is ſad
to ſee thoſe relations who ſhould quicken one another to that which is
good, harden one another in that which is evil.
2. Sentence is paſt upon her, that ſhe ſhould partake in her huſband’s
doom, v. 9. *
(1.) Her fin is opened ; “How is it that ye have agreed together to
tempt the Spirit of the Lord 2’” Before he paſſes ſentence, he makes her
to know her abominations, and ſhews her the evil of her ſin. • .
[1..] That they tempted the Spirit of the Lord ; as Iſrael tempted God
in the deſert, when they ſaid, “Is the Lord among us? Or, is he not **
After they had ſeen ſo many miraculous proofs of his power, and not
only his preſence, but his preſidency, when they ſaid, Can God furnish
a table P. So here, “Can the Spirit in the apoſtles diſcover this fraud?
Can they diſcern that this is but a part of the price, when we tell them
it is the whole P “Can he judge through this dark cloud 2’’. Job 22. 13.
| They ſaw they had the gift of tongues ; but had they the gift of diſcern-
ing spirits? Thoſe that preſume upon ſecurity and impunity in fin, tempt
the Spirit of God; they tempt God as if he were altogether ſuch a one
as themſelves. |
[2.] That they agreed together to do it; making the bond of their
relation to each other (which by the divine inſtitution is a ſacred tie) to
become a bond of iniquity. It is,hard to ſay which is worſe between
yoke-fellows and other relations—a diſcord in good, or concord in evil.
It ſeems to intimate that their agreeing together to do it, was a further
tempting of the Spirit , as if when they had engaged to keep one another's
counſel in this matter, even the Spirit of the Lord himſelf could not diſ.
cover them. Thus they “digged deep to hide their counſel from the
Lord,” but were made to know it is in vain. How is it that you are
thus infatuated 2 What ſtrange ſtupidity has ſeized you, that you would
venture to make trial of that which is paſt diſpute 2 How is it that you,
! who are baptized chriſtians, do not underſtand yourſelves better 2 How
durſt you run ſo great a riſk *
(2.) Her doom is read; “Behold, the feet of them which have buried
thy huſband, are at the door ;” (perhaps he heard them coming, or
I knew that they could not be long ;) and they ſhall carry thee out. As
THE ACTS, v.
The Caſe of Ananias and Sapphira.
Adam and Eve, who agreed to eat the forbidden fruit, were turned to-
gether out of paradiſe; ſo Ananias and Sapphira, who agreed to tempt
the Spirit of the Lord, were together chaſed out of the world.
3. The ſentence executed itſelf; there needed no executioner, a killing
ower went along with Peter’s word, as ſometimes a healing power did;
for the God in whoſe name he ſpake, kills and makes alive, and out of
his mouth (and Peter was now his mouth) both evil and good proceed;
(v. 10.) “Then fell ſhe down ſtraightway at his feet.” Some finners
God makes quick work with, while others he bears long with ; for
which difference, doubtleſs, there are good reaſons; but he is not ac-
countable to us for them. She heard not 'till now that her huſband was
dead, the notice of which, with the diſcovery of her fin, and the ſentence
of death paſſed upon her, ſtruck her as a thunderbolt, and took her
away as with a whirlwind. And many inſtances there are of ſudden
deaths, which are not to be looked upon as the puniſhment of ſome groſs
fin, like this ; we muſt not think that all who die ſuddenly, are finners
above others; perhaps it is in favour to them,' that they have a quick
paſſage, however it is forewarning to all to be always ready. But here
it is plain that it was in judgment. Some put the queſtion concerning
the eternal ſtate of Ananias and Sapphira, and incline to think that the
“ deſtruction of the fleſh was, that the ſpirit might be ſaved in the day of
the Lord Jeſus.” And I ſhould go in with that charitable opinion, if
there had been any ſpace given them to repent, as there was to that in-
ceſtuous Corinthian. But ſecret things belong not to us. It is ſaid,
She fell down at Peter's feet ; there where ſhe ſhould have laid the whole
price, and did not, ſhe was herſelf laid, as it were to make up the de-
ficiency. The young men that had the care of funerals, coming in, found
her dead; and it is not ſaid, They wound her up, as they did Amanias,
but, They carried her out as ſhe was, and buried her by her husband; pro-
bably, an inſcription was ſet over their graves, intimating that they were
joint-monuments of divine wrath againſt thoſe that lie to the Holy Ghoſt.
Some aſk whether the apoſtles kept the money which they did bring,
and concerning which they lied ?. I am apt to think they did ; they had
not the ſuperſtition of thoſe who ſaid, “It is not lawful for us to put it
into the treaſury; for unto the pure all things are pure.” What they
brought, was not polluted to them that they brought it to ; but what
they kept back, was polluted to them that kept it back. Uſe was made
of the cenſers of Korah’s mutineers. - -
V. The impreſſion that this made upon the people; notice is taken of
this in the midſt of the ſtory; (v. 5.) “ Great fear came upon all that
heard theſe things;” that heard what Peter ſaid, and ſaw what followed;
or upon all that heard the ſtory of it ; for, no doubt, it was all the talk
of the city. And again, (v. 11.) “ Great fear came upon all the church,
and upon as many as heard theſe things.” •
1. They that had joined themſelves to the church, weréhereby ſtruck
with an awe of God, and of his judgments, and with a greater veneration
of this diſpenſation of the Spirit which they were now under. It was
not a damp or check to their holy joy, but it taught them to be ſerious
in it, and to rejoice with trembling. All that laid their money at
the apoſtles’ feet after this, were afraid of keeping back any part of the
7°2C6. -
2. All that heard it, were put into a conſternation by it, and were
ready to ſay, “Who is able to ſtand before this holy Lord God,” and
his Spirit in the apoſtles As 1 Sam.6. 20.
12. And by the hands of the apoſtles were many ſigns
and wonders wrought among the people; (and they were
all with one accord in Solomon’s porch. 13. And of the
reſt durſt no man join himſelf to them: but the people
magnified them. 14. And believers were the more
added to the Lord, multitudes both of men and women.)
15. Inſomuch that they brought forth the ſick into the
ſtreets, and laid them on beds and couches, that at the
leaſt the ſhadow of Peter, paſſing by, might overſhadow
ſome of them, 16. There came alſo a multitude out of
the cities round about unto Jeruſalem, bringing fick folks,
and them which were vexed with unclean ſpirits: and
they were healed every one.
We have here an account of the progreſs of the goſpel, notwithſtand-
ing this terrible judgment inflićted upon two hypocrites.
Vol. V. No. 92.
I. Here is a general account of the miracles which the apoſtles
wrought ; (v. 12.) “By the hands of the apoſtles were many ſigns and
wonders wrought among the people;” many miracles of mercy for one
of judgment. Now the goſpel-power returned to its proper channel,
which is that of mercy and grace. God had come out of his place to
puniſh, but now returns to his place, to his mercy-ſeat again. The mi-
racles they wrought, proved their divine miſſion ; they were not a few,
but many, of divers kinds and often repeated ; they were ſigns and won-
ders, ſuch wonders as were confeſſedly ſigns of a divine preſence and
power; they were not done in a corner, but among the people, who were
at liberty to inquire into them, and, if there had been any fraud or col-
luſion in them, would have diſcovered it.
II. We are here told what are the effects of theſe miracles which the
apoſtles wrought. -
1. The church was hereby kept together, and confirmed in its ad-
herence both to the apoſtles, and to one another; “They of the church
were all with one accord in Solomon’s porch.” -
(1.) They met in the temple, in the open place that was called Solo-
mon’s porch. It was ſtrange that the rulers of the temple ſuffered them
to keep their meeting there. But God inclined their hearts to tolerate
them there a while, for the more convenient ſpreading of the goſpel; and
they who permitted buyers and ſellers, could not for ſhame prohibit ſuch
preachers and healers there. They all met in public worſhip; ſo early
is the inſtitution of religious aſſemblies obſerved in the church, which
muſt by no means be forſaken or let fall, for in them a profeſſion of re-
ligion is kept up.
(2.) They were there with one accord, unanimous in their doćtrine,
worſhip, and diſcipline ; and there was no diſcontent or murmuring
about the death of Ananias and Sapphira, as there was againſt Moſes
and Aaron, about the death of Korah and his company ; Te have killed
the people of the Lord, Numb. 16. 41. The ſeparation of hypocrites by
diſtinguiſhing judgments, ſhould make the fincere cleave ſo much the
cloſer to each other and to the goſpel-miniſtry. . e
2. It gained the apoſtles very great reſpect, who were the prime mini-
ſters of ſtate in Chriſt’s kingdom.
(1.) The other miniſters kept their diſtance; Of the rest of their com-
pany durst no man join himſelf to them, as their equal, or an aſſociate
with them; though others of them were endued with the Holy Ghoſt,
and ſpake with tongues, yet none of them at this time did ſuch ſigns and
wonders as the apoſtles did : and therefore they acknowledged their ſu-
periority, and in every thing yielded to them. -
2.) All the people magnified them, and had them in great veneration;
ſpake of them with reſpect, and repreſented them as the favourites of
Heaven, and unſpeakable bleſfings to this earth. Though the chief
prieſts vilified them, and did all they could to make them contemptible,
that did not hinder the people from magnifying them, who ſaw the thing
in a true light. Obſerve, The apoſtles were far from magnifying them-
Jelves, they tranſmitted the glory of all they did very carefuſ; and faith-
fully to Chriſt, and yet the people magnified them; for they that hum-
ble themſelves, ſhall be exalted, and thoſe honoured, that honour God
only. -
3. The church increaſed in number; (v. 14.) “Believers were the
more added to the Lord,” and, no doubt, joined themſelves to the church,
when they ſaw that God was in it of a truth, even multitudes both of men,
and women. They were ſo far from being deterred by the example that
was made of Ananias and Sapphira, that they were rather invited by it
into a ſociety that kept ſuch a ſtrićt diſcipline. Obſerve,
(1.) Believers are added to the Lord Jeſus, joined to him, and ſo
joined in his myſtical body, from which nothing can ſeparate us and cut
us off, but that which ſeparates us and cuts us off from Chriſt. Many
have been brought to the Lord, and yet there is room for others to be
added to him, added to the number of thoſe that are united to him ; and
additions will ſtill be making till the myſtery of God ſhall be finiſhed, and
the number of the eleēt accompliſhed. -
(2.) Notice is taken of the converſion of 2.6; ten as well as men ; more
notice than generally was in the Jewiſh church, in which they neither re-
ceived the fign of circumciſion, nor were obliged to attend the ſolemn
feaſts; and the court of the women was one of the outer courts of the
temple. * . e
earth, ſo among thoſe that believed on him after he went to heaven, great
But, as among thoſe that followed Chriſt while he was upon
notice was taken of the good women. -
4. The apoſtles had abundance of patients, and gained abundance of
reputation both to them and their doctrine, by the cure of them all,
v. 15, 16. So many ſigns and wonders were wrought by the apostles, that
*
THE ACTs, v.
all manner of people put in for the benefit of them, both in city and
country, and had it. - - º
(1.) In the city; They brought forth their ſick into the streets, for it
is probable that the prieſts would not ſuffer them to bring them into
the temple to Solomon’s porch, and the apoſtles had not leiſure to come
to the houſes of them all. And they laid them on beds and couches, be-
cauſe they were ſo weak that they could neither go nor ſtand, “that at the
leaſt the ſhadow of Peter, paſſing by, might over-ſhadow ſome of them,”
though it could not reach them all ; and, it ſhould ſeem, it had the de-
fired effect, as the woman’s touch of the hem of Chriſt’s garment had ;
and in this, among other things, that word of Chriſt was fulfilled, Greater
works than theſe shall ye do. God expreſſes his care of his people, by his
being their Shade on their right hand; and the benign influences of Chriſt
as a King are compared to the shadow of a great rock. Peter comes be-
tween them and the ſun, and ſo heals them, cuts them off from a dependence
upon creature ſufficiency as inſufficient, that they may expect help only
from that Spirit of grace with whom he was filled. And if ſuch miracles
were wrought by Peter’s ſhadow, we have reaſon to think they were ſo
by the Öther apoſtles, as by the handkerchiefs from Paul’s body; (ch. 19.
12.) no doubt, both being with an actual intention in the minds of the
apoſtles thus to heal; ſo that is abſurd hence to infer a healing virtue in
the relics of ſaints that are dead and gone; we read not of any cured by
the relics of Chriſt himſelf, after he was gone, as certainly we ſhould, if
there had been any ſuch thing. -
(2.) In the country-towns; multitudes came to Jeruſalem from the
cities round about, bringing ſick folks that were afflićted in body, and them
that were vexed with unclean ſpirits, that were troubled in mind, and they
were healed every one ; diſtempered bodies and diſtempered minds were
ſet to rights. Thus opportunity was given to the apoſtles, both to con-
vince people’s judgments by theſe miracles, of the heavenly original of
the doćtrine they preached; and alſo to engage people’s affections both
to them and it, by giving them a ſpecimen of its beneficial tendency to
the welfare of this lower world. -
17. Then the High-Prieſt roſe up, and all they that
were with him, (which is the ſeót of the Sadducees,) and
were filled with indignation, 18. And laid their hands
on the apoſtles, and put them in the common priſon. , 19.
But the angel of the Lord by night, opened the priſon-
doors, and brought them forth, and ſaid, 20. Go, ſtand
and ſpeak in the temple to the people, all the words of
this life. 21. And when they heard that, they entered
into the temple early in the morning, and taught. But
the High-Prieſt came, and they that were with him, and
called the council together, and all the ſenate of the child-
ren of liſrael, and ſent to the priſon to have them brought.
22. But when the officers came and found them not in the
priſon, they returned, and told, 23. Saying, The priſon
truly found we ſhut with all ſafety, and the keepers
ſtanding without before the doors: but when we had
opened we found no man within. 24. Now when the
High-Prieſt and the captain of the temple and the chief
prieſts heard theſe things, they doubted of them where-
unto this would grow. 25. Then came one and told
them, ſaying, Behold, the men whom ye put in priſon
are ſtanding in the temple, and teaching the people.
Never did any good work go on with any hope of ſucceſs, but it met
with oppoſition ; they that are bent to do miſchief, cannot be recon-
ciled to them who make it their buſineſs to do good. Satan, the
deſtroyer of mankind, ever was, and will be, an adverſary to thoſe who
are the benefactors of mankind; and it would have been ſtrange, if the
apoſtles had gone on thus teaching and healing, and had had no check. In
theſe verſes we have the malice of hell and the grace of heaven ſtruggling |
about them; the one to drive them off from this good work, the other
to animate them in it.
I. The prieſts were enraged at them, and clapt them up in priſon,
v. 17, 18. Obſerve,
The Oppoſition of the Prieſts.
1. Who their enemies and perſecutors were. The High-Prieſt was
the ringleader, Annas or Caiaphas, who ſaw their wealth and dignity,
their power and tyranny, that is, their All, at ſtake, and inevitably loſt,
if the ſpiritual and heavenly doćtrine of Chriſt get ground and prevail
among the people. Thoſe that were moſt forward to join with the
High-Prieſt herein, were the ſect of the Sadducees, who had a particular
enmity to the goſpel of Chriſt, becauſe it confirmed and eſtabliſhed the
doćtrine of the inviſible world, the reſurre&tion of the dead, and the fu-
ture ſtate, which they denied. It is not ſtrange if men of no religion be
bigotted in their oppoſition to true and pure religion. -
2. How they were affected toward them; ill affected, and exaſperated
to the laſt degree ; when they heard and ſaw what flocking there was to
the apoſtles, and how confiderable they were become, they roſe up in a
paſſion, as men that could no longer bear it, and were reſolved to make.
head againſt it, being filled with indignation at the apoſtles for preaching
the doctrine of Chriſt, and curing the fick; at the people for hearing
them, and bringing the fick to them to be cured; and at themſelves and
their own party, for ſuffering this matter to go ſo far, and not knocking
it on the head at firſt. Thus are the enemies of Chriſt and his goſpel a
torment to themſelves. Envy ſlays the filly one.
3. How they proceeded againſt them ; (v. 18.) They laid their hands
on them, perhaps their own hands, (ſo low did their malice make
them ſtoop,) or, rather, the hands of their officers, and put them in the
common priſon, among the worſt of malefactors. Hereby they deſigned,
(1.) To put a restraint upon them ; though they could not lay any
thing criminal to their charge, worthy of death or of bonds, yet while
they had them in priſon, they kept them from going on in their work, .
and that they reckoned a good point gained. Thus early were the am-
baſſadors of Chriſt in bonds. (2.) To put a terror upon them, and ſo to
drive them off from their work; the laſt time they had them before them,
they had only threatened them ; (ch. 4, 21.) but, now finding that did
not do, they impriſoned them, to make them afraid of them. (3.) To
put diſgrace upon them, and therefore they choſe to clap them up in
the common priſon, that, being thus vilified, the people might not, as
they had done, magnify them. Satan has carried on his deſign againſt
the goſpel very much by making the preachers and profeſſors of it
deſpicable.
II. God ſent his angel to releaſe them out of priſon, and to re-
new their commiſſion to preach the goſpel; the powers of darkneſs
fight againſt them, but the Father of light fights for them, and ſends
an angel of light to plead their cauſe. The Lord will never deſert his
witneſſes, his advocates, but will certainly ſtand by them, and bear
them out. º
1. The apoſtles are diſcharged, legally diſcharged, from their impri-
ſonment ; (v. 19.) The angel of the Lord by night, in ſpite of all the
locks and bars that were upon them, opened the priſon-doors, and in ſpite
of all the vigilance and reſolution of the keepers that stood without before
the doors, brought forth the priſoners, (ſee v. 23.) gave them authority
to go out without crime, and led them through all oppoſition. This
deliverance is not ſo particularly related as that of Peter; (ch. 12. 7, &c.)
but the miracle here was the very ſame. Note, There is no priſon ſo
dark, ſo ſtrong, but God can both viſit his people in it, and if he pleaſes
fetch them out of it. The diſcharge of the apoſtles out of priſon by an
angel, was a reſemblance of Chriſt’s reſurre&tion, and his diſcharge out of
the priſon of the grave, and would help to confirm the apoſtles’ preach-
ing of it.
2. They are charged, and legally charged, to go on with their work,
ſo as thereby to be diſcharged from the prohibition which the High-
Prieſt laid them under; the angel bid them, “Go, ſtand, and ſpeak in
the temple to the people all the words of this life,” v. 20. When they
were miraculouſly ſet at liberty, they muſt not think it was that they
might ſave their lives by making their eſcape out of the hands of their
enemies. No ; it was that they might go on with their work with ſo
much the more boldneſs. Recoveries from fickneſs, releaſes out of
trouble, are granted us, and are to be looked upon by us as granted,
not that we may enjoy the comforts of our life, but that God may be
honoured with the ſervices of our life. Let my ſoul live, and it shall
praiſe thee, Pſ. 119. 175. Bring my ſoul out of priſon, (as the apoſtle
here,) that I may praiſe thy name, Pſ. 142, 7. See Iſa. 38. 22. -
Now in this charge given them, obſerve, (1.) Where they muſt preach;
Speak in the temple. One would think, though they might not quit
their work, yet it had been prudence to go on with it in a more private
place, where it would give leſs offence to the prieſts than in the temple,
and ſo would the leſs expoſe them. No ; “Speak in the temple, for that
THE ACTS, W. The Seizing of the Apoſtles. .
is the place of concourſe, that is your Father’s houſe, and is not to be as
yet quite left deſolate.” It is not for the preachers of Chriſt’s goſpel to
retire into corners, as long as they can have any opportunity of preach-
ing in the great congregation. (2.) To whom they muſt preach;
“Speak to the people: not to the princes and rulers, for they will not
heatken ; but to the people, who are willing and deſirous to be taught,
and whoſe ſouls are as precious to Chriſt, and ought to be ſo to you, as
the ſouls of the greateſt. Speak to the people, to all in general, for all
are concerned.” (3.) How they muſt preach; Go, ſtand, and ſpeak :
which intimates, not only that they muſt ſpeak publicly, Stand up, and
ſpeak, that all may hear; but that they muſt ſpeak boldly and reſolutely,
Stand, and ſpeak ; that is, “Speak it as thoſe that reſolve to ſtand to it,
to live and die by it.” (4.) What they muſt ſpeak; all the words of
this life. This life which you have been ſpeaking of among yourſelves;
referring perhaps to the conferences concerning heaven, which they had
among themſelves for their own and one another’s encouragement in pri-
ſon ; “Go, and preach the ſame to the world, that others may be com-
forted with the ſame comforts with which you yourſelves are comforted
of God.” Or, “ of this life which the Sadducees deny, and therefore
perſecute you ; preach that, though you know that is it which they have
indignation at.” Or, “ of this life emphatically; this heavenly, divine
life, in compariſon with which the preſent earthly life does not deſerve
the name.” Or, “ theſe words of life, the very ſame you have preached,
theſe words which the Holy Ghoſt puts into your mouth.” Note, The
words of the goſpel are the words of life; quickening words; they are
ſpirit, and they are life; words whereby we may be ſaved; that is the
ſame with this here, ch. 11. 14. The goſpel is the word of this life;
for it ſecures to us the privileges of our way as well as thoſe of our home,
and the promiſes of the life that now is as well as of that to come.
And yet even ſpiritual and eternal life are brought ſo much to light in the
goſpel, that they may be called this life; for the word is nigh thee.
Note, The goſpel is concerning matters of life and death, and miniſters
muſt preach it, and people hear it accordingly. They muſt ſpeak all the
words of this life, and not conceal any for fear of offending, or in hope
of ingratiating themſelves with, their rulers. Chriſt's witneſſes are ſworn
to ſpeak the whole truth.
III. They went on with their work; ſº 21.) When they heard
that ; when they heard that it was the will of God that they ſhould
continue to preach in the temple, they returned to Solomon’s porch there,
v. 12. w
1. It was a great ſatisfaction to them to have theſe freſh orders. Per-
haps they began to queſtion whether, if they had their liberty, they
ſhould preach as publicly in the temple as they had done, becauſe they
had been bid, when they were “perſecuted in one city, to flee to an-
other.” But now that the angel ordered them to go preach in the tem-
ple, their way was plain, and they ventured without any difficulty, en-
tered into the temple, and feared not the face of man. Note, If we may
but be ſatisfied concerning our duty, our buſineſs is to keep cloſe to that,
and then we may cheerfully truſt God with our ſafety.
2. They ſet themſelves immediately to execute them, without diſpute
or delay. They “entered into the temple early in the morning,” (as
ſoon as the gates were opened, and the people began to come together.
there,) and taught them the goſpel of the kingdom ; and did not at all
fear whât man could do unto them. The caſe here was extraordinary,
the whole treaſure of the goſpel is lodged in their hands; if they be filent
now, the ſprings are ſhut up, and the whole work falls to the ground,
and is made to ceaſe ; which is not the caſe of ordinary miniſters, who
therefore are not by this example bound to throw themſelves into the
mouth of danger; and yet when God gives opportunity of doing good,
though we be under the reſtraint and terror of human powers, we ſhould
venture far, rather than let go ſuch an opportunity. -
IV. The High-Prieſt and his party went on with their proſecution,
v. 21. They, ſuppoſing they had the apoſtles ſure enough, called the
council together, a great and extraordinary council, for they ſummoned
all the ſenate of the children of Iſrael. See here,
1. How they were prepared, and how big with expectation, to cruſh
the goſpel of Chriſt and the preachers of it, for they raiſed the whole
poſſe. The laſt time they had the apoſtles in cuſtody, they convened
them only before a committee of thoſe that were of the kindred of the
High-Priest, who were obliged to ačt cautiouſly; but now, that they
might proceed further and with more aſſurance, they called together,
7&azy rºy 'yspeciav–all the eldership, that is, (ſays Dr. Lightfoot,) all
the three courts or benches of judges in Jeruſalem, not only the great
Sanhedrim, confiſting of ſeventy elders, but the other two judicatories
that were erected one in the outer court gate of the temple, the other in
the inner or beautiful gate, confiſting of twenty-three judges each. So
that if there were a full appearance, here were one hundred and ſixteen
judges. Thus God ordered it, that the confuſion of the enemies might
be more public, and the apoſtles’ teſtimony againſt them, and that thoſe
might hear the goſpel, who would not hear it otherwiſe than from the
bar. Howbeit, the High-Prieſt meant not ſo, neither did his heart think
Jö; but it was in his heart to rally all his forces againſt the apoſtles, and
by a univerſal conſent to cut them all off at once.
2. How they were diſappointed, and had their faces filled with ſhame;
“He that fits in heaven, laughs at them,” and ſo may we too, to ſee
how gravely the court is ſet; and we may ſuppoſe the High-Prieſt makes
a ſolemn ſpeech to them, ſetting forth the occaſion of their coming toge-
ther ; that a very dangerous fačtion was now lately raiſed at Jeruſalem,
by the preaching of the doćtrine of Jeſus, which it was needful, for the
preſervation of their church, (which never was in ſuch danger as now,)
ſpeedily and effectually to ſuppreſs ; that it was now in the power of
their hands to do it, for he had the ringleader of the faction now in the
common priſon, to be proceeded againſt, if they would but agree to it,
with the utmoſt ſeverity. An officer is, in order hereunto, diſpatched
immediately, to fetch the priſoners to the bar. But ſee how they are
baffled;
(1.) The officers come, and tell them that they are not to be found in
the priſon, v. 22, 23. The laſt time they were forthcoming, when they
were called for, ch. 4. 7. But now they were gone, and the report which
the officers make, is, “The priſon doors truly found we shut with all
Jafety;” (nothing had been done to weaken them ;) “the keepers had
not been wanting to their duty ; we found them ſtanding without before
the doors, and knowing nothing to the contrary, but that the priſoners
were all ſafe; but when we went in, we found no man therein, none of the
men we were ſent to fetch.” It is probable that they found the common
priſoners there. Which way the angel fetched them, whether by ſome
back-way, or opening the door, and faſtening it cloſe again, (the keepers
all the while aſleep,) we are not told ; however it was, they were gone.
The Lord knows, though we do not, how to deliver the godly out of
temptation, and how to loose thoſe that are in bonds for his name’s ſake,
and he will do it, as here, when he has occaſion for them.
Now think how blank the court looked, when the officers made this
return upon their order; (v. 24.) “When the High-Prieſt, and the cap-
tain of the temple, and the chief prieſts, heard thoſe things,” they were
all at a plunge, and looked upon one another, doubting what this thing
should be. They were extremely perplexed, were at their wit’s-end, having
never been ſo diſappointed in all their lives, of a thing they were ſo ſure
of. It occaſioned various ſpeculations; ſome ſuggeſting that they were
conjured out of the priſon, and made their eſcape by magic arts ; others,
that the keepers had played tricks with them, not knowing how many
: friends theſe priſoners had, that were ſo much the darlings of the people.
Some feared that, having made ſuch a wonderful eſcape, they would be
the more followed; others, that though perhaps they had frightened
them from Jeruſalem, they ſhould hear of them again in ſome part or
other of the country, where they would do yet more miſchief, and it
would be yet more out of their power to ſtop the ſpreading of the infec- -
tion; and now they begin to fear that inſtead of curing the ill, they have
made it worſe. Note, Thoſe often diſtreſs and embarras themselves, that
think to diſtreſs and embarraſs the cauſe of Christ.
(2.) Their doubt is, in part, determined ; and yet their vexation is
increaſed by another meſſenger, who brings them word that their priſoners
are preaching in the temple; (v. 25) “Behold, the men whom ye put in
priſon, and have ſent for to your bar, are now hard by you here, standing
in the temple, under your noſe, and in defiance of you, teaching the peo-
ple.” Priſoners, that have broken priſon, abſcond, for fear of being re-
taken : but theſe priſoners, that here made their eſcape, dare to ſhew
their faces even there where their perſecutors have the greateſt influence.
| Now this confounded them more than any thing. Common malefactors
may have art enough to break priſon ; but they are uncommon ones,
that have courage enough to avow it when they have done.
26. Then went the captain with the officers, and brought
them without violence: for they feared the people, left
they ſhould have been ſtoned. 27. And when they had
brought them, they ſet them before the council : and the
High Prieſt aſked them, 28. Saying, Did not we ſtraitly
|
command you, that ye ſhould not teach in this name :
and intend to bring this man's blood upon us. 29. Then
Peter and the other apoſtles anſwered and ſaid, We ought
to obey God rather than men. 30. The God of our fa-
thers raiſed up Jeſus, whom ye ſlew and hanged on a tree,
31. Him hath God exalted with his right hand to be a
Prince and Saviour, for to give repentance to lſrael, and
forgiveneſs of fins. 32. And we are his witneſſes of theſe
things; and ſo is alſo the Holy Ghoſt, whom God hath
given to them that obey him. 33. When they heard that,
they were cut to the heart, and took counſel to ſlay them.
34. Then ſtood there up one in the council, a Phariſee,
named Gamaliel, a doćtor of the law, had in reputation
among all the people, and commanded to put the apoſtles
forth a little ſpace, 35. And ſaid unto them, Ye men of
Iſrael, take heed to yourſelves, what ye intend to do as
touching theſe men. 36. For before theſe days roſe up
Theudas, boaſting himſelf to be ſomebody, to whom a
number of men, about four hundred, joined themſelves:
who was ſlain; and all, as many as obeyed him, were
ſcattered, and brought to nought. 37. After this man,
roſe up Judas of Galilee in the days of the taxing, and
drew away much people after him : he alſo periſhed; and
all, even as many as obeyed him, were diſperſed. 38. And
now I ſay unto you, Refrain from theſe men, and let them
alone : for if this counſel or this work be of men, it will
come to nought: 39. But if it be of God, ye cannot over-
throw it; left haply ye be found even to fight againſt God.
40. And to him they agreed: and when they had called
ſhould not ſpeak in the name of Jeſus, and let them go.
41. And they departed from the preſence of the council,
rejoicing that they were counted worthy to ſuffer ſhame
for his name. 42. And daily in the temple, and in every
houſe, they ceaſed not to teach and preach Jeſus Chriſt.
We are not told what it was that the apoſtles preached to the people;
no doubt, it was according to the direction of the angel, the words of ºs
life; but what paſſed between them and the council, we have here an ag- |
count of ; for in their ſufferings there appeared more of a divine power
and energy than even in their preaching. . Now here we have,
I. The ſeizing of the apoſtles a ſecond time. We may think, if God
defigned this, “Why were they reſcued from their firſt impriſonment 2"
Dut that was deſigned to humble the pride, and check the fury, of their
perſecutors; and now he would ſhew that they were diſcharged; not be-
cauſe they feared a trial, for they were ready to ſurrender themſelves,
and make their appearance before the greateſt of their enemies.
1. They brought them without violence, with all the reſpect and ten-
derneſs that could be : did not pull them out of the pulpit, nor bind
them, nor drag them along, but accoſted them reſpectfully. One would
think they had reaſon to do ſo, in reverence to the temple, that holy
place, and for fear of the apoſtles, left they ſhould ſtrike them, as they
did Ananias, or call for fire from heaven upon them, as Elias did; but
all that reſtrained their violence, was, their fear of the people, who had
ſuch a veneration for the apoſtles, that they would ſtone them if they of.
fered, them any abuſe.
2. Yet they brought them to thoſe who, they knew, were violent
againſt them, and were reſolved to take violent courſes with them ;
(v. 27.) They “brought them, to ſet them before the council,” as de-
linquents. Thus the powers that ſhould have been a terror to evil works
and workers, became ſo to the good.
II. Their examination ; being brought before this auguſt aſſembly,
the High-Prieſt, as the mouth of the court, told them what it was they
had to lay to their charge, v. 28.
1. That they had diſobeyed the commands of authority, and would not
ſubmit to the injunctions and prohibitions given them; (v. 28.) “Did
And behold, ye have filled Jeruſalem with your doćtrine,
THE ACTs, v.
|
The Examination of the Apoſtles.
not we, by virtue of our authority, ſtraitly charge and command you,
upon pain of our higheſt diſpleaſure, that you should not teach in this
name P But you have diſobeyed our commands, and go on to preach not
only without our licenſe, but againſt our expreſs order. Thus they who
make void the commandments of God, are commonly very ſtrićt in bind-
ing on their own commandments, and infiſting upon their own power ;
Did not me command you ? Yes, they did ; but did not Peter at the ſame
time tell them, that God’s authority was ſuperior to their’s, and his
commands muſt take place of their’s And they had forgotten that.
2. That they ſpread falſe doctrine among the people, or at leaſt a fin-
gular doćtrine, which was not allowed by the Jewiſh church, nor agreed
with what was delivered from Moſes’ chair : “ Te have filled Jeruſalem
with your doctrine, and thereby have diſturbed the public peace, and
drawn people from the public eſtabliſhment.” Some take this for a
haughty ſcornful word; “This filly ſenſeleſs doćtrine of your’s, that is
not worth taking notice of, you have made ſuch a noiſe with, that even
Jeruſalem, the great and holy city, is become full of it, and it is all the
talk of the town.” They are angry that men, whom they looked upon
as deſpicable, ſhould make themſelves thus confiderable. -
3. That they had a malicious deſign against the government, and aimed
to ſtir up the people againſt it, by repreſenting it as wicked and tyran-
nical, and that had made itſelf juſtly odious both to God and man; “ re.
intend to bring this man’s blood, the guilt of it before God, the ſhame of
it before men, upon us.” Thus they charge them not only with contu-
macy and contempt of the court, but with fedition and faction, and a plot
to ſet not only the people againſt them, for having perſecuted even to
death not only ſo innocent but ſo good and great a Man as this Jeſus,
but the Romans too, for having drawn them into it. See here how
thoſe that with a great deal of preſumption will do an evil thing, yet
cannot bear to hear of it afterward, or to have it charged upon them.
When they were in the heart of the perſecution, they could cry daringly
| enough, “His blood be upon us and upon our children ; let us bear the
blame for ever.” . But now that they have time for a cooler thought,
they take it as a heinous affront to have his blood laid at their door.
Thus are they convićted and condemned by their own conſciences, and
dread lying under that guilt which they were not afraid to involve them-
the apoſtles and beaten them, they commanded that they -
felves in. …
III. Their anſwer to the charge exhibited againſt them; Peter and the
other apostles all ſpake to the ſame purport; whether ſeverally examined,
or anſwering jointly, they ſpake as one and the ſame Spirit gave them
| utterance, depending upon the promiſe their Maſter had made them, that .
when they were brought before councils, it ſhould be “given them in
that ſame hour what they ſhould ſpeak,” and courage to ſpeak it.
1. They juſtified themſelves in their diſobedience to, the commands of
the great Sanhedrim, great as it was ; (v. 29.) We ought to obey God
rather than men. They do not plead the power they had to work
miracles, (that ſpake ſufficiently for them, and therefore they humbly
dº cline mentioning it themſelves,) but they appeal to a maxim univer.
ſalty owned, and which even natural conſcience ſubſcribes to, and which
comes home to their caſe. God had commanded them to teach in the
name of Chriſt, and therefore they ought to do it, though the chief
prieſts forbade them. Thoſe rulers ſet up in oppoſition to God, and
|have a great deal to anſwer for, who puniſh men for diſobedience to
them, in that which was their duty to God.
2. They justify themſelves in doing what they could to fill Jeruſalem
with the doćtrine of Chriſt, though, in preaching him up, they did in-
deed reflect upon thoſe that maliciouſly ran him down; and if they
thereby bring his blood upon them, they may thank themſelves. It is.
charged upon them as a crime, that they preached Chriſt and his
goſpel; “Now,” ſay they, “we will tell you who this Chriſt is, and
what his goſpel is, and then do you judge whether we ought not to
preach it ; nay, and we ſell take this opportunity to preach it to you,
whether you will hear, or whether you will forbear.” “.
(1.) The chief prieſts are told to their faces the indignites they did
to this Jeſus ; “Te ſlew him and hanged him on a tree, ye cannot deny it.”
The apoſtles, inſtead of making an excuſe, or begging their pardon, for
bringing the guilt of this Man’s blood upon them, repeat the charge, and
ſtand to it; “It was you that ſlew him ; it was your ačt and deed.”
Note, People’s being unwilling to hear of their faults, is no good reaſon.
why they ſhould not be faithfully told of them. It is a common excuſe
made for not reproving fin, that the times will not bear it. But they
whoſe office it is to reprove, muſt not be awed by that ; the times mus?.
bear it, and shall bear it ; Cry aloud, and ſpare not ; cry aloud, and fear
note !
f
THE ACTs, v.
The Examination of the Apoſtles.
(2.) They are told alſo what honours God put upon this Jeſus, and
then let them judge who was in the right, the perſecutors of his doćtrine,
or the preachers of it. He calls God the God of our fathers, not only
ours, but yours, to ſhew that in preaching Chriſt they did not preach a
new god, nor entice people to come and worship other gods ; nor did
they ſet up an inſtitution contrary to that of Moſes and the prophets,
but they adhered to the God of the Jewish fathers; and that name of
Chriſt which they preached, anſwered the promiſes made to the fathers,
and the covenant God entered into with them, and the types and figures
of the law he gave them. The God of Abraham, Iſaac, and Jacob, is the
God and father of our Lord Jeſus Chriſt; ſee what honour he did him.
[1..] He raiſed him up ; that is, he qualified him for, and called him
‘to, his gº undertaking. It ſeems to refer to the promiſe God made
by Moſes, “A Prophet ſhall the Lord your God raiſe up unto you.”
God raiſed him up out of obſcurity, and made him great. Or, it may be
meant of his raiſing him up from the grave; “You put him to death, but
God has reſtored him to life, ſo that God and you are manifeſtly conteſt-
ing about this Jeſus; and which muſt we fide with ?”
[2.] He exalted him with his right hand, tºpwas—hath lifted him up.
“You loaded him with diſgrace, but God has crowned him with ho-
nour; and ought we not to honour him whom God honours ?” God has
exalted him, tº 3s;1& abrº–with his right hand, that is, by his power put
forth; Chriſt is ſaid to live by the power of God. Or, to his right hand,
to fit there, to reſt there, to rule there ; “ He has inveſted him with the
higheſt dignity, and intruſted with the higheſt authority, and there-
fore we muſt teach in his name, for God has given him a name above every
mame.”
[3.] “He has appointed him to be a Prince and a Saviour, and there-
fore we ought to preach in his name, and to publiſh the laws of his govern-
ment as he is a Prince, and the offers of his grace as he is a Saviour.”
Obſerve, There is no having Chriſt to be our Saviour, unleſs we be will-
ing to take him for our Prince. We cannot expect to be redeemed and
healed by him, unleſs we give up ourſelves to be ruled by him. The
judges of old were ſaviours. Chriſt’s ruling is in order to his ſaving,
and faith takes an entire Chriſt, that came, not to ſave us in our fins, but
to ſave us from our fins. -
4.] He is appointed, as a Prince and a Saviour, to give repentance to
Iſrael and remiſſion offins. Therefore they muſt preach in his name to
the people of Iſrael, for his favours were deſigned primarily and princi-
pally for them; and none that truly loved their country, could be againſt
that. Why ſhould the rulers and elders of Iſrael oppoſe one who came
with no leſs a bleſfing to Iſrael than repentance and pardon Had he been
exalted to give deliverance to Iſrael from the Roman yoke, and dominion
over the neighbouring nations, the chief prieſts would have welcomed
him with all their hearts. But repentance and remiſfion of fins are bleſ.
fings they neither value nor ſee their need of, and therefore they can
by no means admit his doćtrine. Obſerve here, First, Repentance and
remiſſion go together ; wherever repentance is wrought, remiſfion is
without fail granted, and the favour given to all thoſe to whom is given
the qualification for it. On the other hand, no remiſſion without re-
pentance : none are freed from the guilt and puniſhment of fin but thoſe
that are freed from the power and dominion of fin; that are turned from
it, and turned againſt it. Secondly, It is Jeſus Chriſt that gives, and is
authorized to give, both repentance and remiſſion. Whatſoever is required
in the goſpel-covenant, is promiſed. Are we appointed to repent
Chriſt is appointed to give repentance, by his Spirit working with the
word, to awaken the conſcience, to work contrition for fin, and an effec-
tual change in the heart and life. The new heart is his work, and the
broken ſpirit a ſacrifice of his providing ; and when he has given repent-
ance, if he ſhould not give remiſſion, he would forſake the work of his own
hands. See how neceſſary it is that we repent, and that we apply our-
ſelves to Chriſt by faith for his grace to work repentance in us. i
[5.] All this is well atteſted, First, By the apostles themſelves; they are
ready to teſtify upon oath, if required, that they ſaw him alive after his
reſurreótion, and ſaw him aſcend into heaven; and alſo that they expe-
rienced the power of his grace upon their hearts, raiſing them up to that
which was far above their natural capacities. “We are his witneſſes, ap-
pointed by him to publiſh this to the world, and if we ſhould be filent,
as you would have us, we ſhould betray a truſt, and be falſe to it.”
When a cauſe is trying, witneſſes, of all men, ought not to be filenced,
for the iſſue of the cauſe depends on their teſtimony. Secondly, By the
Spirit of God; “We are witneſſes, competent ones, and whoſe teſtimony.
is ſufficient before any human judicature.” But that is not all, The Holy
Ghoſt is l/itneſs, a Witneſs from heaven; for God hath given his gifts
Wol. V. No. 92.
and graces to them that obey Christ. Therefore we muſt preach in this
name, becauſe for this end the Holy Ghoſt is given us, whoſe operations
we cannot ſtifle. - -
Note, The giving of the Holy Ghoſt to obedient believers, not only
to bring them to the obedience of faith, but to make them eminently uſe-
ful therein, is a very ſtrong proof of the truth of chriſtianity, God
gave the Holy Ghoſt by his Son and in his name, (John 14, 26.) and in
anſwer to his prayer ; (John 14, 16.) nay, it was Chriſt that ſent him
from the Father; (John 15, 26.-16. 7.) and this proves the glory to
which the Father has exalted him. The great work of the Spirit being
not only to juſtify Chriſt, (1 Tim. 3. 16.) but to glorify him, and all
his gifts having a dire&t tendency to exalt his name, proves that his doc-
trine is divine, elſe it would not be carried on thus by a divine power.
And, Lastly, The giving of the Holy Ghoſt to them that obey Chriſt,
both for their aſſiſtance in their obedience, and as a preſent recompenfe
for their obedience, is a plain evidence that it is the will of God that
Christ ſhould be obeyed; “ and then judge whether we ought to obey
you in oppoſition to him.”
IV. The impreſfion which the apostles’ defence of themſelves made
upon the court; it was contrary to what one would have expected from
men that pretended to reaſon, learning, and ſam&tity; ſurely ſuch fair
reaſoning could not but clear the priſoners, and convert the judges ; no,
| instead of yielding to it, they raged against it, and were filled,
.
1. With indignation at what the apostles ſaid ; they were cut to the
heart, angry to ſee their own fin ſet in order before them ; stark mad to
find that the goſpel of Christ had ſo much to ſay for itſelf, and con-
ſequently, was likely to get ground. When a ſermon was preached to
the people to this purport, they were pricked to the heart, in remorſe and
godly ſorrow, ch. 2, 37. Theſe here were cut to the heart with rage and
indignation. Thus the ſame goſpel is to ſome a favour of life unto life,
to others of death unto death. The enemies of the goſpel not only de-
prive themſelves of its comforts, but fill themſelves with terrors, and are
their own tormentors.
2. With malice against the apostles themſelves ; fince they ſee they
cannot stop their mouths any other way than by stopping their breath,
they take counſel to ſlay them, hoping that ſo they ſhould cauſe the work
to ceaſe. While the apostles went on in the ſervice of Christ, with a
holy ſecurity and ſerenity of mind, perfectly compoſed, and in a ſweet
enjoyment of themſelves, their perſecutors went on in their oppoſition
to Christ, with a constant perplexity and perturbation of mind, and vex-
ation to themſelves. -
V. The grave advice which Gamaliel, a leading man in the council,
gave upon this occaſion, the ſcope of which was to moderate the fury of
theſe bigots, and check the violence of the proſecution. This Ga-
maliel is here ſaid to be a Phariſee by his profeſſion and ſect, and by
office a doctor of the law, one that studied the ſcriptures of the Old Teſ-
tament, read le&tures upon the ſacred authors, and trained up pupils in
the knowledge of them; Paul was brought up at his feet ; (ch. 22. 3.)
and tradition ſays, that ſo were Stephen and Barnabas. Some ſay that
he was the ſon of that Simeon that took up Christ in his arms, when he
was preſented in the temple; and grandſon of the famous Hillel. He
..is here ſaid to be in reputation among all the people for his wiſdom and
condućt; it appearing by this paſſage that he was a moderate man, and
not apt to go in with furious meaſures. Men of temper and charity are
justly had in reputation, for checking the incetidiaries that otherwife
would ſet the earth on fire.
Now obſerve here, - -
1. The neceſſary caution he gives to the council, with reference to the
caſe before them; “ he commanded to put the apostles forth a little
while,” that he might ſpeak the more freely, and be the more freely
anſwered; (it was fit that the priſoners ſhould withdraw when their
cauſe was to be debated ;) and then put the houſe in mind of the im-
portance of this matter, which in their heat they were not capable of
confidering as they ought; “ re men of Iſrael, faith he take heed to
gourſelves, confider what you do, or intend to do, as touching theſe men,
9. 35. It is not a common caſe, and therefore ſhould not be hastily de-
termined.” He calls them men of Iſrael, to enforce this caution ; “You
are men, that ſhould be governed by reaſon, be not then as ‘the horſe
and the mule that have no understanding ;’ you are men of Iſrael, that
ſhould be governed by revelation, be not then as strangers and heathens,
that have no regard to God and his word. Take heed to yourſelves, now
that you are angry at theſe men, lest, you meddle to your own hurt.”
Note, The perſecutors of God’s people had best look to themſelves, lest
they fall into the pit which they º We have need to be cautious
THE ACTs, v.
whom we give trouble to, lest we befound making the hearts of the righ-
teous ſad.
2. The caſes he cites, to pave the way to his opinion ; two instances
he gives the factious ſeditious men, (ſuch as they would have the apostles
thought to be,) whoſe attempts came to nothing of themſelves; whence
he infers, that if theſe men were indeed ſuch as they repreſented them,
their cauſe would fink with its own weight, and Providence would infa-
tuate and defeat them, and then they needed not perſecute them. .
(1.) There was one Theudas, that made a mighty noiſe for a while, as
one ſent of God, “boasting himſelf to be ſomebody, ſome great one,”
(ſo the word is,) either a teacher, or a prince, with a divine commiſſion
to effect ſome great revolution either in the church or in the state ; and
he obſerves here, (v. 36.) concerning him, [1..] How far he prevailed ;
“A number of men, about four hundred in all, joined themſelves to him,
that knew not what to do with themſelves, or hoped to mend themſelves;
and they ſeemed then a formidable body.” [2.] How ſoon his pre-
tenſions were all daſhed; “When he was ſlain,” (probably in war,)
“there needed no more ado, all, as many as obeyed him, were ſcattered,
and melted away like ſnow before the ſun. Now compare that caſe
with this ; you have ſlain Jeſus, the Ringleader of this fačtion, you have
taken him off. Now if he was, as you ſay he was, an impostor and pre-
tender, his death, like that of Theudas, will be the death of his cauſe,
and the final diſperſion of his followers.” From what has been, we may
infer what will be in a like caſe; the ſiniting of the shepherd will be the
Jęattering of the sheep; and if the God of peace had not “brought again
from the dead that great Shepherd,” the diſperſion of the ſheep, at his
death, had been total and final.
(2.) The caſe was the ſame with Judas of Galilee, v. 37. Obſerve,
[1..] The attempt he made. It is ſaid to be after this; which ſome
read, beſide this, or, Let me mention after this ; ſuppoſing that Judas’
inſurre&tion was long before that of Theudas; for it was in the time of
the taxation, that at our Saviour’s birth, (Luke 2. 1.) and that of Theu-
das, whom Joſephus ſpeaks of, that mutinied in the time of Cuſpius
Fadus ; but that was in the days of Claudius Caeſar, ſome years after
Gamaliel ſpake this, and therefore could not be the ſame. It is not eaſy
to determine particularly when theſe events happened, nor whether this
taxing was the ſame with that at our Saviour’s birth, or one of a later
date. Some think this Judas of Galilee was the ſame with Judas Gau-
lonites, whom Joſephus ſpeaks of, others not. It is probable that they
were caſes which lately happened, and were freſh in memory; this
“Judas drew away much people after him,” who gave credit to his
pretenſions. But, [2.] Here is the defeat of his attempt, and that
without any interpoſal of the great Sanhedrim, or any decree of theirs
against him ; (it did not need it ;) “he alſo periſhed, and all even as many
as obeyed him,” or were perſuaded by him, were diſperſed. Many have
fooliſhly thrown away their lives, and brought others into the ſame
fnares, by a jealouſy for their liberties, in the days of the tawing, who had
better have been content, when Providence had ſo determined, to ſerve
the king of Babylon. * *
3. His opinion upon the whole matter.
(1.) That they ſhould not perſecute the apostles; (v. 38.) Now I ſay
unto you, ro, voy—for the preſent, as the matter now stands, my advice is,
“Réfrain from theſe men ; neither puniſh them for what they have done,
nor restrain them for the future. Connive at them, let them take their
courſe ; let not our hand be upon them.” It is uncertain whether he
ſpake this out of policy, for fear of offending either the people or the
Romans, and making further miſchief. The apostles did not attempt
any thing by outward force, the weapons of their warfare were not car-
nal ; and therefore why ſhould any outward force be uſed against them :
Or, whether he was under ſome preſent convićtions, at least of the pro-
bability of the truth of the christian doćtrine, and thought it deſerved
better treatment, at least a fair trial; or, whether it was only the lan-
guage of a mild quiet ſpirit, that was against perſecution for conſcience-
ſake; or, whether God put this word into his mouth, beyond his
own intention, for the deliverance of the apostles at this time; we are
ſure there was an over-ruling Providence in it, that the ſervants of Christ
might not only come off, but come off honourably.
(2.) That they ſhould refer this matter to Providence; “Wait the
iſſue, and ſee what it will come to. If it be of men, it will come to nought
of itſelf, if of God, it will ſtand, in ſpite of all your powers and policies.”
That which is apparently wicked and immoral must be ſuppreſſed, elſe
the magistrate bears the ſword in vain; but that which has a ſhew of
good, and it is doubtful whether it be of God or men, it is best to let
it alone, and let it take its fate, not to uſe any external force for
sº
The Advice of Gamaliel.
the ſuppreſſing of it. Christ rules by the power of truth, not of the
ſword. -
What Christ aſked concerning John’s baptiſm, Was it of heaven or of
men 2 was a question proper to be aſked concerning the apostles’ doćtrine
and baptiſm, which followed Christ, as John Baptist’s went before him;
now they, having owned concerning the former, that they could not tell, .
whether it was from heaven, or of men, ought not to be too confident
concerning the latter; but, take it which way you will, it is a reaſon
why they ſhould not be perſecuted. e g
[1..] “If this counſel, and this work, this forming of a ſociety, and
incorporating it in the name of Jeſus, be of men, it will come to nothing.
If it be the counſel and work of fooliſh men, that know not what they
do, let them alone a while, and they will run themſelves out of breath, and
their folly will be manifeſt before all men, and they will make themſelves
ridiculous. If it be the counſel and work of politic and deſigning men, who
under colour of religion, are ſetting up a ſecular interest, let them alone a
while, and they will throw off the maſk, and their knavery will be manifeſt
to all men, and they will make themſelves odious; Providence will never
countenance it; it will come to nothing in a little time ; and, if ſo, your
perſecuting and oppoſing it is very needleſs ; there is no occaſion for
giving yourſelves ſo much trouble, and bringing ſuch an odium upon your-
ſelves, to kill that, which, if you give it a little time, will die of itſelf.
The unneceſſary uſe of power is an abuſe of it. But,”
[2.] “If it ſhould prove, (and as wiſe men as you have been miſ-
taken,) that this counſel and this work is of God, that theſe preachers
have their commiſſions and instructions from him, that they are as truly
his meſſengers to the world as the Old Testament prophets were ; then
what do you think of perſecuting them, of this attempt of your’s
(v. 33.) to ſlay them 2 You must conclude it to be,” First, “A fruit-
leſs attempt against them ; if it be of God, you cannot overthrow it ; for,
there is no wiſdom nor º against the Lord ; he that ſits in heaven,
laughs at you.” It may be the comfort of all who are fincerely on God’s
fide, who have a fingle eye to his will as their rule, and his glory as their
end, that, whatſoever is of God sannot be overthrown, totally and finally,
though it may be very vigorouſly oppoſed ; it may be run upon, but can-
not be run down. Secondly, “A dangerous attempt to yourſelves.
Pray let it alone, “lest haply ye be found even to fight against God;’
and I need not tell you who will come off by the worſe in that contest.”
Woe unto him that ſtrives with his Maker, for he will not only be over-
come as an impotent enemy, but ſeverely reckoned with as a rebel and
traitor against his rightful Prince. They that hate and abuſe God’s
faithful people, that restrain and filence his faithful ministers,fight against
God; for he takes what is done against them as done against himſelf;
“ whoſo touches them, touches the apple of his eye.”
Well, this was the advice of Gamaliel; we wiſh it were duly con-
fidered by thoſe that perſecute for conſcience-ſake, for it was a good
thought, and natural enough, though we are uncertain what the man
was. The tradition of the Jewiſh writers is, that, for all this, he lived
and died an inveterate enemy to Christ and his goſpel; and though (now
at least) he was not for perſecuting the followers of Christ, yet he was
the man who compoſed that prayer, which the Jews uſe to this day, for
the extirpating of Christians and Christianity. On the contrary, the tra-
dition of the Papists is, that he turned Christian, and became an emi-
ment patron of Christianity, and a follower of Paul, who had ſat at his
Jeet. If that had been ſo, it is very probable that we ſhould have heard
of him ſomewhere in the Acts or Epistles. -
VI. The determination of the council upon the whole matter, v. 40.
1. Thus far they agreed with Gamaliel, that they let fall the deſign
of putting the apostles to death. They ſaw a great deal of reaſon in
what Gamaliel ſaid, and for the preſent, it gave ſome check to their fury,
and a remainder of their wrath was reſtrained by it. - -
2. Yet they could not forbear giving ſome vent to their rage, (ſo
outrageous was it,) contrary to the convićtions of their judgments and
conſciences; for, though they were adviſed to let them alone, yet, (1.)
They beat them, ſcourged them as malefactors, ſtripped them, and whip-
ped them, as they uſed to do in the ſynagogues, and notice is taken,
(v. 41.) of the ignominy of it; thus they thought to make them aſhamed
of preaching, and the people aſhamed of hearing them ; as Pilate ſcour-
ged our Saviour to expoſe him, when yet he declared he found no fault
in him. (2) “They commanded them that they ſhould not ſpeak any
more in the name of Jeſus;” that, if they could find no other fault with
their preaching, they might have this ground to reproach it, that it was,
againſt law, and not only without the permiſſion, but againſt the expreſs
order, of their ſuperiors. i
THE ACTS, VI,
The Appointment of Deacons.
VII. The wonderful courage and conſtancy of the apoſtles in the
midſt of all theſe injuries and indignities done them ; when they were
diſmiſſed, they departed from the council, and we do not find one word
they ſaid by way of refle&ion upon the court, and the unjuſt treatment
given them; “when they were reviled, they reviled not again; and when
they ſuffered, they threatened not, but committed their cauſe to him,” to
whom Gamaliel had referred it, even to a God who judgeth righteouſly.
All their buſineſs was to preſerve the poſſeſſion of their own ſouls, and
to make full proof of their miniſtry, notwithſtanding the oppoſition given
them ; and both theſe they did to admiration.
1. They bore their ſufferings with an invincible cheerfulneſs; (v. 41.)
When they went out, perhaps, with the marks of the laſhes given them
on their arms and hands, appearing, hiſſed at by the ſervants and rabble,
it may be, or public notice given of the infamous puniſhment they had
undergone, inſtead of being aſhamed of Chriſt and their relation to him,
“they rejoiced that they were counted worthy to ſuffer ſhame for his name.”
They were men, and men in reputation, that had never done any thing
to make themſelves vile, and therefore could not but have a ſenſe of the
shame they ſuffered, which, it ſhould ſeem, was more grievous to them
than the ſmart, as it is to ingenuous minds; but they confidered that it
was for the name of Christ that they were thus abuſed, becauſe they be-
longed to him, and ſerved his intereſt, and their ſufferings ſhould be
made to contribute to the further advancement of his name; and there-
fore, (1.) They reckoned it an honour, looked upon it “that they were
counted worthy to ſuffer ſhame, xzražd,0nazy &rip.20.9%a-that they were
honoured, to be diſhonoured for Chriſt. Reproach for Chriſt is true
preferment, as it makes us comformable to his pattern and ſerviceable to
his intereſt. (2.) They rejoiced in it, remembering what their Maſter
had ſaid to them at their firſt ſetting out; (Matth. 5, 11, 12.) “When
men ſhall revile you, and perſecute you, rejoice and be exceeding glad.”
They rejoiced, not only though they ſuffered shame, (their troubles did
not diminiſh their joy,) but that they ſuffered shame ; their troubles in-
creaſed their joy, and added to it. If we ſuffer ill for doing well, pro-
vided we ſuffer it well, and as we ſhould, we ought to rejoice in that grace
which enabled us ſo to do.
2. They went on in their work with indefatigable diligence; (v. 42.)
They were puniſhed for preaching, and were commanded “not to preach,
and yet they ceaſed not to teach and preach;” they omitted no oppor-
tunity, nor abated any thing of their zeal or forwardneſs. Obſerve,
(1.) When they preached—daily ; not only on ſabbath-days, or on
Lord’s days, but every day, as duly as the day came, without inter-
mitting any day, as their Maſter did, (Luke 19.47. Matth. 26. 55.)
not fearing that they ſhould either kill themſelves, or cloy their hearers.
(2.) Where they preached—both publicly in the temple, and privately
in every houſe ; in promiſcuous aſſemblies, to which all reſorted ; and
in the ſelect aſſemblies, of chriſtians for ſpecial ordinances. They did
not think that either one would excuſe them from the other, for the
word muſt be preached in ſeaſon and out of ſeaſon. Though in the
temple they were more expoſed, and under the eye of their enemies,
yet they did not confine themſelves in their little oratories in their own
houſes, but ventured into the poſt of danger ; and though they had
the liberty of the temple, a conſecrated place, yet they made no diffi-
culty of preaching in houſes, in every houſe, even the pooreſt cottage.
They viſited the families of thoſe that were under their charge, and
gave particular inſtructions to them, according as their caſe required;
even to the children and ſervants, (3.) What was the ſubjećt matter
of their preaching; They preached Jeſus Christ ; they preached concern-
ing him; that was not all, they preached him up, they propoſed him to
thoſe who heard them, to be their Prince and Saviour. They did not
preach themſelves, but Christ, as faithful friends to the Bridegroom,
making it their buſineſs to advance his intereſt. This was the preaching
that gave moſt offence to the prieſts; they were willing that they ſhould
preach any thing but Christ ; but they would not alter their ſubječt to
pleaſe them. It ought to be the conſtant buſineſs of goſpel-miniſters
to preach Christ; Christ, and him crucifted; Christ, and him glorified;
nothing befide this, but what is reducible to it. -
CHAP. VI.
In this chapter, we have, I. The diſcontent that was among the diſciples
about the distribution of the public charity, v. 1. II. The election and
ordination of ſeven men, who should take care of that matter, and eaſe |
the apostles of the burthen, v. 2.6. III. The increaſe of the church, by
the addition of many to it, v. 7. IV. A particular account of Stephen,
tament,
one of the ſeven, 1. His great activity for Christ, v. 8, 2. The oppo-
ſition he met with from the enemies of christianity, and his diſputes with
them, v. 9, 10. , 3. The convening of him before the great Sanhedrin,
and the crimes laid to his charge, v. 11...14. 4. God's owning him
upon his trial, v. 15.
la A* in thoſe days, when the number of the diſciples
- was multiplied, there aroſe a murmuring of the
Grecians againſt the Hebrews, becauſe their widows were
neglected in the daily miniſtration. 2. Then the twelve
called the multitude of the diſciples unto them, and ſaid, It
is not reaſon that we ſhould leave the word of God, and
ſerve tables. 3. Wherefore, brethren, look ye out among
you ſeven men of honeſt report, full of the Holy Ghoſt
and wiſdom, whom we may appoint over this buſineſs.
4. But we will give ourſelves continually to prayer, and
to the miniſtry of the word. 5. And the ſaying pleaſed
the whole multitude: and they choſe Stephen, a man full
of faith and of the Holy Ghoſt, and Philip, and Prochorus,
and Nicanor, and Timon, and Parmenas, and Nicolas a
proſelyte of Antioch : 6. Whom they ſet before the apoſ.
tles ; and when they had prayed, they laid their hands on
them. 7. And the word of God increaſed; and the num-
ber of the diſciples multiplied in Jeruſalem greatly; and a
great company of the prieſts were obedient to the faith.
Having ſeen the church’s ſtruggles with its enemies, and triumphéd
with her in her vićtories, we now come to take a view of the adminiſtra-
tion of its affairs at home ; and here we have,
I. An unhappy diſagreement among ſome of the church-members,
which might have been of ill conſequence, but was prudently accommo-
dated and taken up in time; (v. 1.) When the number of the diſtiples
(for ſo chriſtians were at firſt called, learners of Chriſt) was multiplied
to many thouſands in Jeruſalem, then aroſe a murmuring.
1. It does our hearts good to find “ that the number of his diſciples
is multiplied,” as, no doubt, it vexed the priests and Sadducees to the
heart to ſee it. The oppoſition that the preaching of the goſpel met
| with, inſtead of checking its progreſs, contributed to the ſucceſs of it;
and this infant Chriſtian church, like the infant Jewiſh church in Egypt,
“ the more it was afflićted, the more it multiplied.” The preachers were
beaten, threatened, and abuſed, and yet the people received their doćtrine,
invited, no doubt, thereto, by their wonderful patience and cheerfulneſs
under their trials, which convinced men that they were borne up and car-
ried on by a better ſpirit than their own. -
2. Yet it caſt a damp upon us to find that the multiplying of the diſci-
ples proves an occaſion of diſcord. Hitherto they were all with one ac-
cord ; this had been often taken notice of to their honour; but now that
they were multiplied, they began to murmur ; as in the old world, “when
men began to multiply, they corrupted themſelves.” “Thou haſt mul-
tiplied the nation, and not increaſed their joy,” Iſa. 9. 3. When Abra-
ham and Lot increaſed their families, there was a strife between their herd-
ºmen ; ſo it was here; there aroſe a murmuring, not an open falling out,
but a ſecret heart-burning. - -
(1.) The complainants were the Grecians, or Helleniſts, against the
Hebrews. The Jews that were ſcattered in Greece, and other parts, who
ordinarily ſpake the Greek tongue, and read the Old Teſtament in the
Greek verſion, and not the original Hebrew, many of which, being “at
Jeruſalem at the feaſt, embraced the faith of Chriſt, and were added to
the church,” and ſo continued there; theſe complained againſt the He-
brews, the native Jews, that uſed the original Hebrew of the Old Teſ.
Some of each of theſe became chriſtians, and, it ſeeins, their
joint-embracing of the faith of Christ did not prevail as it ought to have
done, to extinguiſh the little jealoufies they had had one of another be-
fore their converſion, but they retained ſomewhat of that old leaven ; not
underſtanding, or not remembering, “ that in Chriſt Jeſus there is nei-
ther Greek nor Jew,” no diſtinčtion of Hebrew and Helleniſt, but all
are alike welcome to Chriſt, and ſhould be, for his ſake, dear to one
another. - -
2.) The complaint of theſe Grecians, was, “that their widows were
neglected in the daily adminiſtration,” that is, in the diſtribution of th;
THE ACTS, WI.
public charity, and the Hebrew widows had more care taken of them.
Obſerve, The firſt contention in the chriſtian church was about a money-
matter; but it is pity that the little things of this world ſhould be make-
baits among thoſe that profeſs to be taken up with the great things of an-
other world. A great deal of money was gathered for the relief of the
poor, but, as often happens in ſuch caſes, it was impoſſible to pleaſe
Revery body in the laying of it out. The apostles, at whoſe feet it was laid,
did their beſt to diſpoſe of it ſo, as to anſwer the intentions of the do-
nors, and, no doubt, deſigned to do it with the utmoſt impartiality, and
were far from reſpecting the Hebrews more than the Grecians; and yet
here they are complained to, and implicitly complained of, “that the
Grecian widows were negle&ted;” though they were as real obječts of
charity, yet they had not ſo much allowed them, or not to ſo many, or
not ſo duly paid them, as the Hebrews. Now, [1..] Perhaps this com-
plaint was groundleſs and unjuſt, and there was no cauſe for it but thoſe
who, upon any account, lie under diſadvantages, (as the Grecian Jews
did, in compariſon with them that were Hebrews of the Hebrews,) are apt
to be jealous that they are ſlighted, when really they are not ſo ; and it
is the common fault of poor people, that, inſtead of being thankful for
what is given them, they are querulous and clamorous, and apt to find
fault that more is not given them, or that more is given to others than to
them : and there are envy and covetouſneſs, thoſe roots of bitterneſs, to
be found anººg the poor as well as among the rich, notwithſtanding the
humbling providences they are under, and ſhould accommodate themſelves
to. But, [2.] We will ſuppoſe there might be ſome occaſion for their
complaint. First, Some ſuggeſt, that though their other poër were well
provided for, yet their widows were neglected, becauſe the managers go-
verned themſelves by an ancient rule which the Hebrews obſerved, “ that
a widow was to be maintained by her huſband’s children.” See 1 Tim.
5. 4. . But, Secondly, I take it, that the widows are here put for all the
poor, becauſe many of them that were in the church-book, and received
alms, were widows, who were well provided for by the induſtry of their
huſbands while they lived, but were reduced to ſtraits when they were
gone. As thoſe that have the adminiſtration of public juſtice ought in a
particular manner to protećt widows from injury, (Iſa; 1, 17. Luke
18. 3.) ſo thoſe that have the adminiſtration of public charity ought in
a particular manner to provide for widows what is neceſſary. See 1 Tim.
5. 3. And obſerve, the widows here, and the other poor, had a daily
ministration ; perhaps they wanted forecaſt, and could not ſave for here-
after, and therefore the managers of the fund, in kindneſs to them, gave
them day by day their daily bread; they lived from hand to mouth. Now,
it ſeems, the Grecian widows were, comparatively, neglected; perhaps
thoſe that diſpoſed of the money confidered that there was more brought
into the fund by the rich Hebrews, than was by the rich Grecians, who
had not eſtates to ſell, as the Hebrews had, and therefore the poor Gre-
cians ſhould have leſs out of the fund; this, though there was ſome toler-
able reaſon for it, they thought hard and unfair. Note, In the beſt or-
dered church in the world there will be ſomething amiſs, ſome mal-ad-
miniſtration or other, ſome grievances, or at leaſt ſome complaints; they
are the beſt, that have the leaſt and feweſt.
II. The happy accommodating of this matter, and the expedient
pitched upon for the taking away of the cauſe of this murmuring. The
apoſtles had hitherto the dire&ting of the matter, applications were made
to them, and appeals in caſe of grievances ; they were obliged to employ
perſons under them, who did not take all the care they might have taken,
nor were ſo well fortified as they ſhould have been againſt temptations to
partiality; and therefore ſome perſons muſt be choſen to manage this
matter, who have more leiſure to attend it than the apoſtles had, and
were better qualified for the truſt than thoſe whom the apoſtles employed
were. Now obſerve,
1. How the method was propoſed by the apoſtles; They “called the
multitude of the diſciples unto them,” the heads of the congregations of
chriſtians in Jeruſalem, the principal leading men. The twelve themſelves
would not determine any thing without them, for “in multitude of coun-
ſellors there is ſafety;” and in an affair of this nature they might be beſt
able to adviſe, who were more converſant in the affairs of this life than
the apoſtles were.
(1.) The apoſtles urge, that they could by no means admit ſo great a
diverſion, as this would be, from their great work; § 2.) “It is not
reaſonable that we ſhould leave the word of God, and ſerve tables.” Re-
ceiving and paying money was ſerving tables, too like “tables of the
money-changers in the temple;” this was foreign to the buſineſs which
the apoſtles were called to, they were to preach the word of God; and
though they had not ſuch occaſion to ſtudy for what they Preached as
The Appointment of Deacons.
we have, (it being given in “that ſame hour what they ſhould ſpeak,”)
yet they thought that was work enough for a whole man, and to employ
all their thoughts, and cares, and time, though one man of them was
more than ten of us, than ten thouſand. If they ſerve tables, they muſt, in
ſome meaſure, leave the word of God; they could not attend their preach-
ing work ſo cloſely as they ought. “Pećtora noſtra duas non admittentia
curas—Theſe minds of ours admit not of two diſtinét anxious employ-
ments.” Though this ſerving tables was for pious uſes, and ſerving the
charity of rich chriſtians, and the neceſſity of poor chriſtians, and in both
ſerving Chriſt, yet the apoſtles would not take ſo much time from their
preaching as this would require. They will no more be drawn from their
preaching by the money laid at their feet than they will be drawn from it
by the ſtripes laid on their backs. While the number of the diſciples
was few, the apoſtles might manage this matter without making it any
confiderable avocation from their main buſineſs; but now that their num-
ber was increaſed, they could not do it. It is not reqſon, êx &gsgow is:-
it is not fit or commendable, that we ſhould neglect the buſineſs of feeding
ſouls with the bread of life, to attend the buſineſs of relieving the bodies
of the poor. Note, Preaching the goſpel is the beſt work, and the
moſt proper and needful that a miniſter can be employed in, and that
which he muſt give himſelf wholly to, (1 Tim. 4. 15.) which that he
may do, he muſt not entangle himſelf in the affairs of this life, (2 Tim.
2. 4.) no, “not in the outward buſineſs of the houſe of God,” Neh.
11. 16. - -
(2.) They therefore defire that ſeven men might be choſen, well
qualified for the purpoſe, whoſe buſineſs it ſhould be to ſerve tables,
3.2×overy reoráč21s—to be deacons to the tables, v. 3. The buſineſs muſt
be minded, muſt be better minded than it had been, and than the apoſtles
could mind it; and therefore proper perſons muſt be choſen, who, though
they might be occaſionally employed in the word, and prayer, were not
ſo devoted entirely to it as the apoſtles were ; and theſe muſt take care
of the church’s ſtock, muſt review, and pay, and keep accounts; muſt
“buy thoſe things which they had need of againſt the feaſt,” (John 13.
29.) and attend to all thoſe things which are neceſſary, “ in ordine ad
ſpiritualia—in order to ſpiritual exerciſes, that every thing might be done
decently and in order,” and no perſon or thing neglected. Now,
[1..] The perſons muſt be duly qualified. The people are to chooſe,
and the apoſtles to ordain ; but the people have no authority to chooſe,
nor the apoſtles to ordain men utterly unfit for the office; Look out ſeven
men ; ſo many they thought might ſuffice for the preſent, more might
be added afterward if there were occaſion; theſe muſt be, First, Of
honest report, men free from ſcandal, that were looked upon by their
neighbours as men of integrity and faithful men, well atteſted, as men
that might be truſted ; not under a blemiſh for any vice, but, on the con-
trary, well ſpoken of for every thing that is virtuous and praiſe-worthy;
pºoglugepºives—men that can produce good testimonials concerning their con-
verſation. Note, Thoſe that are employed in any office in the church,
ought to be men of honest report, of a blameleſs, nay, of a beautiful cha-
raćter, which is requiſite not only to the credit of their office, but to the
due diſcharge of it. Secondly, They muſt be full of the Holy Ghost,
muſt be filled with thoſe gifts and graces of the Holy Ghost, which were
neceſſary to the right management of this truſt; they muſt not only be
| honeſt men, but they muſt be men of parts and men of courage; ſuch as
| were to be made judges in Iſrael, (Exod. 18, 21.) “able men, fearing
| God; men of truth, and hating covetouſneſs;” and hereby appearing
to be full of the Holy Ghost. Thirdly, They must be full of wiſdom. It
was not enough that they were honest, good men, but they must be diſ-
creet, judicious men, that could not be impoſed upon, and would order
things for the best, and with confideration : “full of the Holy Ghost,
and wiſdom, that is, of the Holy Ghost as a Spirit of wiſdom.” We
| find “the word of wiſdom given by the Spirit, as distinct from the word
of knowledge by the ſame Spirit,”, l Cor. 12. 8. They must be full of
wiſdom, who are intrusted with public money, that it may be diſpoſed of,
| not only with fidelity, but with frugality.
[2.] The people must nominate the perſons; “ Look 3ye out among
3you ſeven men, confider among yourſelves who are the fittest for ſuch a
trust, and whom you can with the most ſatisfaction confide in.” They
might be preſumed to know better, or at least were fitter to inquire,
what charaćter men had, than the apostles; and therefore they are in-
trusted with the choice.
[3.] The apostles will ordain them to the ſervice, will give them their
| charge, that they may know what they have to do, and make conſcience of
| doing it ; and give them their authority, that the perſons concerned may
know whom they are to apply to, and ſubmit to, in affairs of that nature;
X.
THE ACTS, WI.
The Appointment of Deacons.
men, whom we may appoint. In many editions of our Engliſh Bibles there
has been an error of the preſs here, for they have read it, whom ye may
appoint; as if the power were in the people; whereas it was certainly in
the apoſtles; whom we may appoint over this buſineſs, to take care of it,
and to ſee that there be neither waſte nor want. -
(3.) The apoſtles engage to addićt themſelves wholly to their work
as miniſters, and the more cloſely, if they can but get fairly quit of this
troubleſome office ; (v. 4.) “We will give ourſelves continually to
prayer, and to the miniſtry of the word.” See here, [1..] What are
the two great goſpel-ordinances—the word, and prayer; by theſe two-
communion between God and his people is kept up and maintained ; by
the word he ſpeaks to them, and by prayer they ſpeak to him; and theſe
have a mutual reference to each other. By theſe two the kingdom of
Chriſt muſt be advanced, and additions made to it; we muſt propheſy
upon the dry bones, and then pray for a ſpirit of life from God to enter
into them. By the word and prayer other ordinances are ſanétified to us,
and ſacraments have their efficacy.
goſpel-miniſters; “to give themſelves continually to prayer, and to the
miniſtry of the word ;” they muſt ſtill be either fitting and furniſhing
themſelves for thoſe ſervices, or employing themſelves in them; either
publicly or privately ; in the ſtated times or out of them. They muſt
be God’s mouth to the people in the ministry of the word, and the people’s
mouth to God in prayer. In order the conviction and conversion of sin-
ners, and the edification and consolation of ſaints, we muſt not only offer
ap our prayers for them, but we muſt minister the word to them, ſecond-
ing our prayers with our endeavours, in the uſe of appointed means ;
nor muſt we only minister the word to them, but we muſt pray for them,
that it may be effectual ; for God’s grace can do all without our preach-
ing, but our preaching can do nothing without God’s grace. The
apoſtles “were endued with extraordinary gifts of the Holy Ghoſt,
tongues and miracles;” and yet that which they gave themſelves continu-
ally to, was, preaching and praying, by which they might edify the
church ; and thoſe miniſters, without doubt, are the ſucceſſors of the
apoſtles, (not in the plenitude of the apoſtolic power, thoſe are daring
uſurpers who pretend to that, but in the beſt and moſt excellent of the
apoſtolical works,) who “give themſelves continually to prayer, and to
the miniſtry of the word;” and ſuch Chriſt will always be with, even to
the end of the world.
2. How this propoſal was agreed to, and preſently put in execution,
by the diſciples; it was not impoſed upon them by an abſolute power,
though they might have been bold in Chriſt to do that, (Philem. 8.)
but propoſed, as that which was highly convenient, and then the ſaying
pleaſed the whole multitude, v. 5. It pleaſed them to ſee the apoſtles ſo
willing to diſcharge themſelves from intermeddling with ſecular affairs,
and ſo to tranſmit them to others; it pleaſed them to hear that they
would give themſelves to the word and prayer ; and therefore they neither
diſputed the matter, nor deferred the execution of it.
(1.) They pitched upon the perſons; it is not probable that they all
caſt their eye upon the ſame men ; every one had his friend, whom he
thought well, of ; but the majority of votes fell upon the perſons here
named ; and the reſt both of the candidates and electors acquieſced, and
made no diſturbance, as the members of ſocieties in ſuch caſes ought to
do. An apoſtle, who was an extraordinary officer, was choſen by lot,
which is more immediately the ačt of God; but the overſeers of the
poor were choſen by the ſuffrage of the people ; in which yet a regard
is to be had to the providence of God, who has all men’s hearts and
tongues in his hand.
We have a liſt of the perſons choſen; ſome think, that they were
ſuch as were before of the ſeventy diſciples; but that is not likely ; for
they were ordained by Chriſt himſelf, long ſince, to preach the goſpel ;
and there was no more reaſon that they should leave the word of God to
ferve tables than that the apoſtles ſhould ; it is therefore more probable
that they were of thoſe that were converted ſince the pouring out of the
Spirit; for it was promiſed to all that would be baptized, “that they
ſhould receive the gift of the Holy Ghoſt ;” and the gift, according to
that promiſe, is that fulneſs of the Holy Ghost, which was required in
thoſe that were to be choſen to this ſervice. We may further conjećture,
concerning thºſe ſºven, [1..] That they were ſuch as had ſold their
eſtates, and brought the money into the common ſtock; for caeteris
paribus—other things being equal, thoſe were fitteſt to be intruſted with
the diſtribution of it, who had been moſt generous in the contribution to
it. [2] That theſe ſºven were all of the Grecian or Helleniit Jews, for
they have all Greek names, and this would be moſt likely to ſilence the
murmurings of the Grecians, (which occaſioned this inſtitution,) to have
WoL. V. No. 92. - --
*
!
[2.] What is the great buſineſs of |
be ſure not to negle&t them.
the truſt lodged in thoſe that were foreigners, like themſelves, who would
Nicolas, it is plain, was one of them, for
he was a proſélyte of Antioch ; and ſome think that the manner of ex-
preſſion intimates, that they were all proſelytes of Jeruſalem, as he was of
Antioch.
The firſt named is Stephen, the glory of theſe ſeptem-viri ; a man full
of faith and of the Holy Ghost ; he had a ſtrong faith in the doćtrine of
Chriſt, and was full of it above moſt ; full offidelity, full of courage; (ſo
ſome ;) for he was full of the Holy Ghost, of his gifts and graces ; he was
an extraordinary man, and excelled in every thing that was good; his
name ſignifies a crown. Philip is put next, becauſe he, having “uſed
this office of a deacon well, thereby obtained a good degree,” and was
afterward ordained to the office of an evangelist, a companion and aſſiſtant
to the apoſtles, for ſo he is expreſsly called, ch. 21. 8. Compare Eph.
4. 11. And his preaching and baptizing (which we read of ch. 8.12.)
were certainly not as a deacon, (for it is plain that that office was ſerving
tables, in oppoſition to the ministry of the word,) but as an evangeliſt;
and when he was preferred to that office, we have reaſon to think, he
quitted this office, as incompatible with that. As for Stephen, nothing
we find done by him proves him to be a preacher of the goſpel ; for he
only diſputes in the ſchools, and pleads for his life at the bar, v. 9. and
ch. 7. 2. -
The laſt named is Nicolas, who, ſome ſay, afterward degenerated, (as
the Judas among thºſe ſeven,) and was the founder of the ſect of the Nico-
laitans, which we read of, (Rev. 2. 6, 15.) and which Chriſt there ſays,
once and again, was a thing he hated. But ſome of the ancients clear
him from that charge, and tell us, that though that vile impure ſe&t de-
nominated themſelves from him, yet it was unjuſtly, and becauſe he only
inſiſted much upon it, “ that they that had wives, ſhould be as though
they had none,” thence they wickedly inferred, that they that had wives,
should have them in common ; which therefore Tertullian, when he ſpeaks
of the community of goods, particularly excepts, “Omnia indiſcreta
apud nos, praeter uxores—All things are common among us, except our
wives.” Apol. cap. 39. x
(2.) The apoſtles appointed them to this work of ſerving tables for
the preſent, v. 6. The people preſented them to the apoſtles, who ap-
proved their choice, and ordained them. [l.] They prayed with them,
and for them, that God would give them more and more of the Holy
Ghost, and of wiſdom ; that he would qualify them for the ſervice to
which they were called, and own them in it, and make them thereby a
bleſfing to the church, and particularly to the poor of the flock. All that
are employed in the ſervice of the church, ought to be committed to the
condućt of the divine grace by the prayers of the church. [2.] They
laid their hands on them, that is, they blessed them in the name of the
Lord, for laying on hands was uſed in bleſfing; ſo Jacob bleſſed both the
Jöns of Joſeph ; and, without controverſy, the leſs is blessed ºf the greater;
(Heb. 7. 7.) the deacous are bleſſed by the apoſtles, aid the overſeers
of the poor by the paſtors of the congregation. Having by prayer im-
plored a bleſfing upon them, they did by the laying on of hands aſſure
them that the bleſfing was conferred in anſwer to the prayer; and this
was giving them authority to execute that office, and l-) iºg an obligation
upon the people to be obſervant of them therein. - gº
III. The advancement of the church hereupon ; when things were
thus put into good order in the church, (grievances were redreſſed and
diſcontents filenced,) then religion got ground, v. 7.
1. The word of God increaſed ; now that the apoſtles reſolved to ſtick
more cloſely than ever to their preaching, it ſpread the goſpel further,
and brought it home with the more power. ... Miniſters, diſentangling
themſelves from ſecular employments, and addićting themſelves entirely
and vigorouſly to their work, will contribute very much, as a means, to
the ſucceſs of the goſpel. The word of God is ſaid to increaſe, as the ſeed
Jöwn increaſes, when it comes up ag ain thirty, ſºrty, a hundred ſold. e
2. Chriſtians grow numerous ; “ The number of the diſciples multi-
plied in Jeruſalem greatly.” When Chriſt was upon earth, his miniſtry
had leaſt ſucceſs in Jeruſalem ; yet now that city affords moſt converts.
God has his remnant even in the worſt of places.
3. “A great company of the prieſts were obedient to the faith.”
Then is the word and grace of God greatly magnified, when thoſe are
wrought upon by it, that were leaſt likely, as the prieſts here who either
had oppoſed it, or at leaſt were linked in with thoſe that had. The -
prieſts, whoſe preferments aroſe from the law of Moſes, were yet willing
to let them go for the goſpel of Chriſt ; aud, it ſhould leem, they came
in in a body; many of them agreed together, for the keeping up of one
another's credit, and the ſtrengthening of one another's hands, to join at
THE ACTS, V1.
once in giving up their names to Chriſt : "roxês $xxos—a great crowd of
priests were by the grace of God helped over their prejudices, and were
obedient to the faith, ſo their coverſion is deſcribed. (1.) They em:
braced the doctrine of the goſpel; their underſtandings were captivated
to the power of the truths of Chriſt, and every oppoſing, objećting
thought, brought into obedience to him, 2 Cor; 10. 4, 5. The goſpel is
faid to be made known for the obedience of faith, Rom. 16. 26. Faith
is an ačt of obedience, for this is God’s commandment, that we believe,
1 John 3. 23. (2.) They evidenced the fincerity of their believing the
goſpel of Chriſt by a cheerful compliance with all the rules and precepts
of the goſpel. The deſign of the goſpel is to refine and reform our
hearts and lives; faith gives law to us, and we muſt be obedient to it.
8. And Stephen, full of faith and power, did great won-
ders and miracles among the people. 9. Then there aroſe
certain of the ſynagogue, which is called the ſynagogue
of the Libertines, and Cyrenians, and Alexandrians, and
of them of Cilicia and of Aſia, diſputing with Stephen.
Io. And they were not able to reſiſt the wiſdom and the
ſpirit by which he ſpake. 11. Then they ſuborned men,
which ſaid, We have heard him ſpeak blaſphemous words
againſt Moſes, and againſt God. , 12. And they ſtirred up
the people, and the elders, and the ſcribes, and came upon
him, and caught him, and brought him to the council, 13.
And ſet up falſe witneſſes, which ſaid, This man ceaſeth |
not to ſpeak blaſphemous words againſt this holy place,
and the law : 14. For we have heard him ſay, that this
Jeſus of Nazareth ſhall deſtroy this place, and ſhall change
the cuſtoms which Moſes delivered us. 15. And all that
ſat in the council, looking ſteadfaſtly on him, ſaw his face
as it had been the face of an angel.
Stephen, no doubt, was diligent and faithful in the diſcharge of his
office as a diſtributor of the church’s charity, and laid out himſelf to put
that affair in a good method, and did it to univerſal ſatisfaction ; and
though it appears here that he was a man of uncommon gifts, and fitted
for a higher ſtation, yet, being called to that office, he did not think it
below him to do the duty of it. And being faithful in a little, he was
intruſted with more ; and though we do not find him propagating the
goſpel by preaching and baptizing, yet we find him here called out to
very honourable ſervices, and owned in them.
I. He proved the truth of the goſpel, by working miracles in Chriſt’s
name, v. 8. - - t
1. He was full of faith and power, that is, of a strong faith, by which
he was enabled to do great things. They that are full of faith, are full
of power, becauſe by faith the power of God is engaged for us. His
faith did ſo fill him, that it left no room for unbelief, and made room for
the influences of divine grace, ſo that, as the prophet ſpeaks, he was full
of power by the Spirit of the Lord of hosts, Mic. 3. 8. By faith we are
emptied of ſelf, and ſo are filled with Chriſt, who is the Wiſdom of God,
and the Power of God. |
2. Being ſo, “he did great wonders and miracles among the people,”
openly, and in the fight of all ; for Chriſt’s miracles feared not the
firićteſt ſcrutiny. It is not ſtrange that Stephen, though he was not a
preacher by office, did theſe great wonders, for we find that theſe were
diſtinét gifts of the Spirit, and divided ſeverally, for “to one was given
the working of miracles, and to another prophecy,” I Cor. 12. 10, 11.
And thoſe ſigns followed not only them that preached, but them that be-
lieved, Mark 16. 17.
II. He pleaded the cauſe of chriſtianity againſt thoſe that oppoſed it,
and argued againſt it ; (v. 9, 10.) he ſerved the intereſt of religion as a
diſputant, in the high places of the field, while others were ſerving them
as winedreſſers and huſbandmen.
1. We are here told who were his opponents, v. 9. They were Jews,
but Helleniſt Jews, Jews of the diſper fion, who ſeem to have been more
zealous for their religion than the native Jews; it was with difficulty that
they retained the pračtice and profeſſion of it in the country where they
lived, where they were as ſpeckled birds, and not without great expenſe
and toil that they kept up their attendance at Jeruſalem, and this made
them more ačtive ſticklers for Judaiſm than they were, whoſe profeſſion
|
Stephen's Addreſs.
of the religion was cheap and eaſy. They were “ of the ſynagogue which
is called the ſynagogue of the Libertines ;” the Romans called thoſe
Liberti or Libertini, who, either being foreigners, were naturalized, or,
being ſlaves by birth, were manumiſed, or made freemen. Some think
that theſe Libertines were ſuch of the Jews as had obtained the Roman
freedom, as Paul had ; (ch. 22. 27, 28.) and it is probable that he was
the moſt forward man of this ſynagogue of the Libertimes in diſputin
with Stephen, and engaged others in the diſpute ; for we find him buſy
in the ſtoning of Stephen, and conſenting to his death. There were
others that belonged to the ſynagogue of the Cyrenians and Alexan-
drians, of which ſynagogue the Jewiſh writers ſpeak ; and others that
belonged to their ſynagogue, who were of Cilicia and Aſia ; and if Paul,
as a freeman of Rome, did not belong to the ſynagogue of the Liber-
times, he belonged to this, as a native of Tarſus, a city of Cilicia; it is
probable that he might be a member of both. The Jews that were
born in other countries, and had concerns in them, had frequent occaſion,
not only to reſort to, but to refide in, Jeruſalem. Each nation had its
ſynagogue, as in I ondon there are French, and Dutch, and Daniſh
churches ; and thoſe ſynagogues were the ſchools to which the Jews of
thoſe nations ſent their youth to be educated in the Jewiſh learning.
Now thoſe that were tutors and profeſſors in theſe ſynagogues, ſeeing
the goſpel grow, and the rulers conniving at the growth of it, and fear-
ing what would be the conſequence of it to the Jewiſh religion, which
they were jealous for, being confident of the goodneſs of their cauſe, and
their own ſufficiency to manage it, would undertake to run down chriſ-
tianity by force of argument ; it was a fair and rational way of dealing
with it, and what religion is always ready to admit ; “Produce your
cauſe, faith the Lord, bring forth your ſtrong reaſons,”, Iſa. 41. 21.
But why did they diſpute with Stephen 2 And why not with the apoſ-
tles themſelves 2 (1.) Some think, becauſe they deſpiſed the apoſtles as
unlearned and ignorant men, whom they thought it below them to engage
with ; but Stephen was bred a ſcholar, and they thought it their ho-
nour to meddle with their match. (2.) Others think, it was becauſe
they ſtood in awe of the apoſtles, and could not be ſo free and familiar
with them, as they could be with Stephen, who was in an inferior office.
(3.) Perhaps they having given a public challenge, Stephen was choſen
and appointed by the diſciples to be their champion ; for it was not meet
that the apoſtles should leave the preaching of the word of God, to engage
in controverſy. Stephen, who was only a deacon in the church, and a
very ſharp young man and of bright parts, and better qualified to deal
with wrangling diſputants than the apoſtles themſelves, is appointed to
this ſervice. Some hiſtorians ſay, that Stephen had been bred up at the
feet of Gamaliel, and that Saul and the reſt of them ſet upon him as a
deſerter, and with a particular fury made him their mark, (4.) It is
probable that they diſputed with Stephen, becauſe he was zealous to
argue with them, and convince them. And this was the ſervice which
God had callel him to.
2. We are here told how he carried the point in this diſpute; (v. 10.)
“They were not able to refift the wiſdom and the Spirit by which he
ſpake.” They could not either ſupport their own arguments, or anſwer
his. He proved by ſuch irreſiſtible arguments, that Jeſus is tile Chriſt,
| and delivered himſelf with ſo much clearneſs and fulneſs, that they had
nothing to obječt againſt what he ſaid ; though they were not convinced,
yet they were confounded. It is not ſaid, They were not able to reſiſt
him, but, They were not able to refiſt the wiſdom and the Spirit by which
he ſpake, that Spirit of wiſdom which ſpake by him. Now was fulfilled
that promiſe, “I will give you a mouth and wiſdom which all your ad-
verſaries ſhall not be able to gainſay or reſiſt,” Luke 21. 15. They
| thought they had only diſputed with Stephen, and could make their
| part good with him ; but they were diſputing with the Spirit of God in
him, for whom they were an unequal match.
III. At length, he ſealed it with his blood; ſo we ſhall find he did
in the next chapter, here we have ſome ſteps taken by his enemies
towards it. When they could not anſwer his arguments as a diſputant,
they proſecuted him as a criminal, and ſuborned witneſſes againſt him, to
ſwear blaſphemy upon him. “On ſuch terms (ſaith Mr. Baxter here)
do we diſpute with malignant men. And it is next to a miracle of pro-
vidence, that no greater number of religious perſons have been murdered
in the world, by the way of perjury and pretence of law, when ſo many.
thouſands hate them, who make no conſcience of falſe oaths.” They
ſuborned men, inſtructed them what to ſay, and then hired them to ſwear
it. They were the more enraged againſt him, becauſe he had proved
them to be in the wrong, and ſhewed them the right way; for which
they ought to have given him their beſt thanks; “was he therefore
THE ACTS, VI. . . - - Stephen's Addreſs.
become their enemy, becauſe he told them the truth,” and proved it to
be ſo 2 Now let us obſerve here,
(1.) How with all poſſible art and induſtry they incenſed both the
government and the mob againſt him, that, if they could not prevail by
the one, they might by the other; (v. 12.) They stirred up the people
againſt. him, that, if the Sanhedrim ſhould ſtill think fit (according to
Gamaliel's advice) to let him alone, yet they might run him down by a
popular rage and tumult; they alſo find means to ſtir up the elders and
the ſcribes againſt him, that, if the people ſhould countenance and pro-
tect him, they might prevail by authority. Thus they doubted not but
to gain their point, when they had two ſtrings to their bow.
tº (2.) How they got him to the bar; They came upon him, when he
little thought of it, “and caught him, and brought him to the council.”
They came upon him in a body, and flew upon him as a lion on his prey ;
ſo the word fignifies. By their rude and violent treatment of him, they
would repreſent him, both to the people and to the government, as a
dangerous man, that would either flee from juſtice if he were not watched,
or fight with it if he were not put under a force. Having caught him,
they brought him triumphantly into the council, and, as it ſhould ſeem,
fo haſtily, that he had none of his friends with him. They had found,
when they brought many together, that they imboldened one another,
and ſtrengthened one another’s hands ; and therefore they will try how
to deal with them fingly.
. (3.) How they were prepared with evidence ready to produce againſt
him ; they were reſolved that they would not be run a-ground, as they
were when they brought our Saviour upon his trial, and then were to
ſeek for witneſſes. Theſe were got ready beforehand, and were inſtructed
to make oath, that they had “heard him ſpeak blaſphemous words
againſt Moſes, and againſt God,” (v. 11.) againſt this holy place and
the law ; (v. 13.) for they heard him ſay, “what Jeſus would do to
their place and their cuſtoms,” v. 14. It is probable that he had ſaid
ſomething to that Purport ; and yet they who ſwore it againſt him, are
called Jalſe witneſſes, becauſe, though there was ſomething of truth in
their teſtimony, yet they put a wrong and malicious conſtruction upon
what he had ſaid, and perverted it. Öbſerve,
[1..] What was the general charge exhibited againſt him—that he
spake ººſphemous words; and, to aggravate the matter, “He ceases not
to speak Glasphemous words; it is his common talk, his diſcourſe in all
companies; wherefoever he comes, he makes it his buſineſs to inſtil his
notions into all he converſes with.” It intimates likewiſe ſomething of
contumacy and contempt of admonition; “ He has been warned againſt
it, and yet ceaſes not to talk at this rate.” Blaſphemy is juſtly reckoned
a heinous crime, (to ſpeak contemptibly and reproachfully of God our
Maker,) and therefore Stephen's perſecutors would have thought to
have a deep concern upon them for the honour of God's name, and to
dº this in a jealouſy for that. As it was with the confeſſors and martyrs
of the Old Teſtament, ſo it was with thoſe of the New—their brethren
that hated them, and cast them out, ſaid, Let the Lord be glorified; and
pretended they did him service in it.
He is ſaid to have ſpoken blaſphemous words against Moses and
against God. Thus far they were right, that they who blaſpheme Moſes,
(if they mean the writings of Moſes, which were given by inſpiration of
God,) blaſpheme God himſelf. They that ſpeak reproachfully of the
ſcriptures, and ridicule them, refle&t upon God himſelf, and do deſpite
him. His great intention is to magnify the law, and make it honourable;
thoſe therefore that vilify the law, and make it contemptible, blaſpheme
his name ; for he has magnified his word above all his name.
But did, Stephen blaſpheme Moſes 2 By no means, he was far from it.
Chriſt, and the preachers of his goſpel, never ſaid any thing that looked
like blaſpheming Moſes ; they always quoted his writings with reſpect,
appealed to them, and ſaid no other things than what Moſes ſaid ſhould
i. ; very unjuſtly therefore is Stephen indićted for blaſpheming Moſes.
tit,
[2] Let us ſee how this charge is ſupported and made out; why,
truly, when the thing was to be proved, all they can charge him with,
is, that “he hath ſpoken blaſphemous words againſt the holy place and
the law ;” and this muſt be deemed and taken as blaſphemy against Moſès
and against God himſelf. Thus does the charge dwindle when it comes
to the evidence. First, He is charged with blaſpheming this holy place.
Some underſtand that of the city of Jeruſalem, which was the holy city,
and which they had a mighty jealouſy for. But it is rather meant of the
temple, that holy houſe. Chriſt was condemned as a blaſphemer, for
Words, which were thought to reſlečt upon the temple, which they
ſeemed concerned for the honour of, then when they by their wickedneſs
had profaned it. Secondly, He is charged with blaſpheming the law;
of which they made their boast, and in which they put their truſt, then
when through breaking of the law they dishonoured God, Rom. 2. 23.
Well, but how can they make this out 2 Why here the charge
dwindles again ; for all they can accuſe him of, is, that they had them-
ſelves heard him ſay (but how it came in, or what explication he gave
of it, they think not themſelves bound to give account,) that this Jeſus of
Nazareth, who was ſo much talked of, * ſhall deſtroy this place, and
change the cuſtoms which Moſes delivered us.” He could not be
charged with having ſaid any thing to the diſparagement either of the
temple or of the law. The prieſts had themſelves profaned the temple,
by making it not only a houſe of merchandiſe, but a den of thieves ; yet
they would be thought zealous for the honour of it, againſt one that had
never ſaid any thing amiſs of it, but had attended it more as a houſe of
prayer, according to the true intention of it, than they had. Nor had
he ever reproached the law, as they had. - -
But, 1. He had ſaid, Jeſus of Nazareth shall deſtroy this place ; de-
ſtroy the temple, deſtroy Jeruſalem, it is probable that he might ſay ſo;
and what blaſphemy is it againſt the holy place, to ſay, that it ſhould
not be perpetual any more than Shiloh was, and that the juſt and holy
God would not continue the privileges - of his ſančtuary to thoſe
that abuſe them 2 Had not the prophets given the ſame warning to
their fathers, of the deſtruction of that holy place by the Chaldeans ?
Nay, when the temple was firſt built, had not God himſelf given the
ſame warning “ This houſe, which is high, ſhall be an aſtoniſhment,”
1 Chron. 7. 21. And is he a blaſphemer then, who tells them that
Jeſus of Nazareth, if they continue their oppoſition to him, will bring
a juſt deſtruction upon their place and nation, and they may thank them-
ſelves 2 Thoſe wickedly abuſe their profeſſion of religion, who, under
colour of that, call the reproofs given them for their diſagreeable conver-
ſations, blaſphemous refle&tions upon their religion.
2. He had ſaid, “This Jeſus ſhall change the cuſtoms which Moſes
delivered us.” And it was expected that in the days of the Meſfiah they
ſhould be changed, and that the ſhadows ſhould be done away when the
ſubſtance was come ; yet this was no eſſential change of the law, but the
perfeóting of it; Christ came, not to destroy, but to fulfil, the law ; and
if he changed ſome cuſtoms that Moſes delivered, it was to introduce and
eſtabliſh thoſe that were much better; and if the Jewiſh church had not
obſtinately refuſed to come into this new eſtabliſhmeat, and adhered to
the ceremonial law, for aught I know, their place had not been deſtroyed;
ſo that for putting them into a certain way to prevent their deſtruction,
and for giving them certain notice of their deſtruction if they did not
take that way, he is accuſed as a blaſphemer. -
Lastly, We are here told how God owned him when he was brought
before the council, and made it to appear that he ſtood by him ; (v. 15.
All that ſat in the council, the prieſts, ſcribes, and elders, looking steadfastly
on him, being a ſtranger, and one they had not yet had before them, they
Jaw his face as it had been the face of an angel. It is uſual for judges to
obſerve the countenance of the priſoner, which ſometimes is an indication
either of guilt or innocence. Now Stephen appeared at the bar with the
countenance as of an angel.
1. Perhaps it intimates no more than that he had an extraordinarily
pleaſant, cheerful countenance, and there was not in it the leaſt ſign
either of fear for himſelf or anger at his perſecutors; he looked as if he
had never been better pleaſed in his life than he was now when he was
called out to bear his teſtimony to the goſpel of Chriſt thus publicly,
and ſtood fair for the crown of martyrdom. Such an undiſturbed
ſerenity, ſuch an undaunted courage, and ſuch an unaccountable mix-
ture of mildneſs and majeſty, there was in his countenance, that every
one ſaid he looked like an angel; enough ſurely to convince the Sad;
ducees that there are angels, when they ſaw before their eyes an incarnate
angel.
. It ſhould rather ſeem that there was a miraculous ſplendour and
i brightneſs upon his countenance, like that of our Saviour, when he was
! transfigured ; or, at leaſt, that of Moſes, when he came down from the
mount; God deſigning thereby to put honour upon his faithful wit-
neſs, and confuſion upon his perſecutors and judges, whoſe fin would be
highly aggravated, and would be indeed a rebellion againſt the light, if,
notwithſtanding this, they proceeded againſt him. Whether he himſelf
wiſt that the ſkin of his face ſhone or no, we are not told ; but all that
Jat in the council saw it, and probably, took notice of it to one another,
and an arrant ſhame it was, that, when they ſaw, and could not but fee
by it that he was owned of God, they did not call him from ſtanding at
the bar, to fit in the chief ſeat upon the bench, Wiſdom and holineſs,
a THE ACTs, vſ.
make a man’s face to ſhine, and yet theſe will not ſecure men from the
greateſt indignities; and no wonder, when the ſhining of Stephen’s face
would not be his protećtion; though it had been eaſy to prove that if he
had been guilty of putting any diſhonour upon Moſes, God would not
thus have put Moſes’ honour upon him.
CHAP. VII.
When our Lord Jesus called his apostles out to be employed in services and
sufferings for him, he told them, that yet the laſt ſhall be firſt, and the
firſt laſt ; which was remarkably fulfilled in St. Stephen and St. Paul,
who were both of them late converts, in comparison of the apostles, and
get got the start of them, both in services and sufferings ; for, God, in
conferring honours and favours, often crosses hands. In this chapter,
we have the martyrdom of Stephen, the first martyr of the christian church,
who led the van in that noble army. And therefore his ſufferings and
death are more largely related than of any other, for direction and en-
couragement to all thoſe who are called out to refift unto blood, as he did.
Here is, I. His defence of himself before the council, in anſwer to the
matters and things he stood charged with, the ſtope of which is to shew
that it was no blasphemy against God, nor any injury at all to the glory
of his name, to ſay, that the temple should be destroyed, and the customs
% the ceremonial law changed. And, 1. He shews this by going over the
history of the Old Testament, and obſerving, that God never intended to
confine his favours to that place, or that ceremonial law ; and that they
had no reason to expect he should ; for the people of the Jews had always
been a provoking people, and had forfeited the privileges of their pecu- ||
liarity ; nay, that that holy place and that law were but figures of good
things to come, and it was no diſparagement at all to them to ſay that
they must give place to better things, v. 1..50. And then, 2. He applies
this to them that prosecuted him, and ſat in judgment upon him, sharply
zeproving them for their wickedneſs by which they had brought upon them-
selves the ruin of their place and nation, and then could not bear to hear
9ſ it, v. 51.53. II. The putting of him to death by stoning of him, and
his patient, cheerful, pious submission to it, v. 54.60.
1. Tº ſaid the High Prieſt, Are theſe things ſo :
2. And he ſaid, Men, brethren, and fathers, hear-
ken; The God of glory appeared unto our father Abra-
ham, when he was in Meſopotamia, before he dwelt in
Charran, 3. And ſaid unto him, Get thee out of thy coun-
try, and from thy kindred, and come into the land which
I ſhall ſhew thee. 4. Then came he out of the land of the
Chaldeans, and dwelt in Charran : and from thence, when
his father was dead, he removed him into this land, where-
in ye now dwell. 5. And he gave him no inheritance in it,
no not ſo much as to ſet his foot on: yet he promiſed that he
would give it to him for a poſſeſſion, and to his ſeed after
him, when as yet he had no child. 6. And God ſpake on this
wiſe, that his ſeed ſhould ſojourn in a ſtrange land; and
that they ſhould bring them into bondage, and entreat
them evil four hundred years. 7. And the nation to whom
they ſhall be in bondage will I judge, ſaid God: and after
that ſhall they come forth, and ſerve me in this place. 8.
And he gave him the covenant of circumciſion : and ſo
Abraham begat Iſaac, and circumciſed him the eighth day;
and Iſaac begat Jacob ; and Jacob begat the twelve patri-
archs. 9. And the patriarchs, moved with envy, ſold
Joſeph into Egypt : but God was with him, 10. And
delivered him out of all his afflićtions, and gave him favour
and wiſdom in the ſight of Pharaoh king of Egypt; and
he made him governor over Egypt and all his houſe. 11.
Now there came a dearth over all the land of Egypt and
Canaan, and great afflićtion; and our fathers found no
ſuſtenance. 12. But when Jacob heard that there was
corn in Egypt, he ſent out our fathers firſt, 13. And at the
* - Stephen's Addreſs.
ſecond time Joſeph was made known to his brethren ; and
Joſeph’s kindred was made known unto Pharaoh. 14,
Then ſent Joſeph, and called his father Jacob to him, and
all his kindred, threeſcore and fifteen ſouls. 15. So Jacob
went down into Egypt, and died, he and our fathers, 16.
And were carried over into Sychem, and laid in the ſepul-
chre that Abraham bought for a ſum of money of the ſons
of Emmor the father of Sychem.
Stephen is now at the bar before the great council of the nation, in-
dićted for blaſphemy; what the witneſſes ſwore againſt him we had an
account of in the foregoing chapter, that he ſpake blaſphemous words
againſt Moſes and God; for he #: againſt this holy place and the law.
Now here, -
I. The High Prieſt calls upon him to anſwer for himſelf, v. 1. He
was preſident, and, as ſuch, the mouth of the court, and therefore he
faith, “You, the priſoner at the bar, you hear what is ſworn againſt
you ; what do you ſay to it 2 Are theſe things ſo * Have you ever ſpoken
any words to this purport 2 If you have, will you recant them, or will
you ſtand to them : Guilty, or not guilty P’’ This carried a ſhew of fair-
neſs, and yet ſeems to have been ſpoken with an air of haughtineſs; and
thus far he ſeems to have prejudged the cauſe, that, if it were ſo, that he
had ſpoken ſuch and ſuch words, he ſhall certainly be adjudged a blaſ-
phemer, whatever he may offer in juſtification or explanation of them.
II. He begins his defence, and it is long ; but it ſhould ſeem by his
breaking off abruptly, juſt when he came to the main point, (v. 50.)
that it would have been much longer, if his enemies would have given him
leave to ſay all he had to ſay. In general we may obſerve,
1. That in this diſcourſe he appears to be a man ready and mighty in
the ſcriptures, and thereby thoroughly furniſhed for every good word
and work. He can relate ſcripture-ſtories, and ſuch as were very per-
tinent to his purpoſe, off hand, without looking in his Bible. He was.
filled with the Holy Ghost, not ſo much to reveal to him new things, or
open to him the ſecret counſels and decrees of God concerning the Jewiſh
nation, with them to convićt theſe gainſayers ; no, but to bring to his
remembrance the ſcriptures of the Old Teſtament, and to teach him how
to make uſe of them for their convićtion. They that are full of the
Holy Ghoſt, will be full of the ſcripture, as Stephen was,
2. That he quotes the ſcriptures according to the Septuagint tranſla-
tion, by which it appears that he was one of the Helleniſt Jews, who uſed
that verſion in their ſynagogues. His following that occaſions divers va-
riations from the Hebrew original in this diſcourſe, which the judges of
the court did not correót, becauſe they knew how he was led into them ;
nor is it any derogation to the authority of that Spirit by which he ſpake
for the variations are not material. We have a maxim, “ Apices juris
non ſunt jura—Mere points of law, are not law itſelf.”
Theſe verſes carry on this his compendium of church-hiſtory to the end.
of the book of Geneſis. Obſerve,
(1.) His preface ; Men, brethren, and fathers, hearken. He gives
them, though not flattering titles, yet civil and reſpectful ones, fignifying
his expectation of fair treatment with them ; from men he hopes to be
treated with humanity, and he hopes that brethren and fathers will uſe
him in a fatherly brotherly way. They are ready to look upon him as
an apoſtate from the Jewiſh church, and an enemy to them. But to
make way for their convićtion to the contrary, he addreſſes himſelf to
them as men, brethren, and fathers; refolving to look on himſelf as one
of them, though they would not ſo look on him. He craves their at-
tention; Hearken ; though he was about to tell them what they already
knew, yet he begs them to hearken to it, becauſe, though they knew it
all, yet they would not without a very cloſe application of mind know
how to apply it to the caſe before them.
(2.) His entrance upon the diſcourſe; which (however it may ſeem
to thoſe that read it careleſsly) is far from being a long ramble only to
amuſe the hearers, and give them a diverſion by telling them an old ſtory.
No ; it is all pertinent and ad rem—to the purpoſe, to ſhew them that
God had not his heart ſo much upon that holy place and the law as they
had; but, as he had a church in the world many ages before that holy place
was founded, and the ceremonial law given, ſo he would have, when they
ſhould both have had their period.
[1..] He begins with the call of Abraham out of Ur of the Chaldees,
by which he was ſet apart for God to be the truſtee of the promiſe, and
THE ACTs, VII.
Stephen's Addreſs.
the father of the Old Teſtament church. This we had an account of,
(Gen. 12.1, &c.) and it is referred to, Neh. 9, 7, 8... His native coun-
try was an idolatrous country, it was Meſopotamia, (v. 2.) the land of
the Chaldeans ; (v. 4.) thence God brought him at two removes, not
too far at once, dealing tenderly with him ; he firſt brought him out of
the land of the Chaldeans to Charran, or Harran, a place midway be-
tween that and Canaan, (Gen. 11. 31.) and from thence, five years.
after, when his father was dead, he removed him into the land of Canaan,
wherein ye now dwell. It ſhould ſeem, the firſt time that God ſpake to
Abraham, he appeared in ſome viſible diſplay of the divine preſence,
as the God of glory, (v. 3.) to ſettle a correſpondence with him ; and
then afterward he kept up that correſpondence, and ſpake to him from time
to time as there was occaſion, without repeating his viſible appearances
as the God of glory.
From this call of Abraham we may obſerve, First, That in all our
ways we muſt acknowledge God, and attend the condućt of his providence,
as of the pillar of cloud and fire. It is not ſaid, Abraham removed, but
God removed him into this land wherein ye now dwell, and he did but
follow his Leader. Secondly, Thoſe whom God takes into covenant
with himſelf, he diſtinguiſhes from the children of this world ; they are
effectually called out of the ſtate, out of the land, of their nativity; they
muſt fit looſe to the world, and live above it, and every thing in it, even
that in it which is moſt dear to them, and muſt truſt God to make it up
to them in another and better country, that is the heavenly, which he will
{hew them. God’s choſen muſt follow him with an implicit faith and
obedience.
But let us ſee what this is to Stephen’s caſe.
1. They had charged him as a blaſphemer of God, and an apoſtate
from the church; therefore he ſhews that he is a ſon of Abraham, and
values himſelf upon his being able to ſay, Our father Abraham, and that
he is a faithful worſhipper of the God of Abraham, whom therefore he
here calls the God of glory. He alſo ſhews that he owns divine revela-
tion, and that particularly by which the Jewiſh church was founded and
incorporated.
2. They were proud of their being circumciſed; and therefore he
ſhews that Abraham was taken under God’s conduct, and into commu-
nion with him, before he was circumciſed, for that was not till v. 8.
With this argument Paul proves that Abraham was juſtified by faith,
becauſe he was juſtified when he was in uncircumciſion : and ſo here,
3. They had a mighty jealouſy for this holy place ; which may be
meant of the whole land of Canaan; for it was called the holy land, Im-
manuel's land; and the deſtrućtion of the holy house, inferred that of the
holy land. “Now,” ſays Stephen, “you need not be ſo proud of it ;
for,” (1.) “You came originally out of Ur of the Chaldees, where
your fathers served other gods, (Joſh. 24. 2.) and you were not the firſt
planters of this country. Look therefore unto the rock whence ye
were hewn, and the hole of the pit out of which ye were digged ;” (that
is, as at follows there;) “ look unto Abraham your father, for I called him
alone; (Iſa. 51. 1, 2.) think of the meanneſs of your beginnings, and
how you are entirely indebted to divine grace, and then you will ſee
boaſting to be for ever excluded. It was God that “raiſed up the
righteous man from the duſt, and called him to his foot,” Iſa. 41. 2.
But if his ſeed degenerate, let them know, God can deſtroy this holy |
place, and raiſe up to himſelf another people, for he is not a Debtor to
them.” (2.), “God appeared in his glory to Abraham a great way
off in Meſopotamia, before he came near Canaan, nay, before he dwelt in
Charran ; ſo that you muſt not think God’s viſits are to this land: no ;
he that brought the ſeed of the church from a country ſo far eaſt, can, if
he pleaſes, carry the fruit of it to another country as far weſt.” (3.)
“ God made no haſte to bring him into this land, but let him linger ſome
years by the way: which ſhews that God has not his heart ſo much
upon this land as you have, neither is his honour, nor the happineſs of
his people, bound up in it. It is therefore neither blaſphemy nor treaſon
to ſay, It ſhall be deſtroyed.”
[2.] The unsettled ſtate of Abraham and his ſeed for many ages after
he was called out of Ur of the Chaldees. God did indeed promiſe that
he would give it to him for a possession, and to his seed gfter him, v. 5,
But, First, As yet he had no child, nor any by Sarah for many years
after. Secondly, He himſelf was but a ſtranger and a ſojourner in that
land, and God “ gave him no inheritance in it, no not ſo much as to ſet
his foot on ;” but there he was as in a strange country, where he was 4.
always upon the remove, and could call nothing his own. Thirdly, His
poſterity did not come to the poſſeſſion of it of a long time; After four
hundred years they ſhall come and serve me in this place, and not till then,
Vol. W. No. 92.
*...
|
v. 7. , Nay, Fourthly, They muſt undergo a great deal of hardſhip and
difficulty before they ſhall be put into the poſſeſſion of that land; they
ſhall be brought into bondage, and ill treated in a strange land; and this,
not as the puniſhment of any particular fin, as their wandering in the
wilderneſs was, for we never find any ſuch account given of their bond-
age in Egypt; but ſo God had appointed, and it muſt be. And at the
end of four hundred years, reckoning from the birth of Iſaac, “that na-
tion to whom they ſhall be in bondage, will I judge, ſaid God.” Now
this teaches us, 1. That known unto God are all his works beforehand.
When Abraham had neither inheritance nor heir, yet he was told he
ſhould have both, the one’a land of promise, and the other a child of pro-
mise ; and therefore both had, and received, by faith. 2. That God’s
promiſes, though they are ſlow, are ſure, in the operation of them; they
will be fulfilled in the ſeaſon of them, though perhaps not ſo ſoon as we
expe&t. 3. That though the people of God may be in diſtreſs and trou-
ble for a time, yet God will at length both reſcue them, and reckon with
thoſe that do oppreſs them; for, verily there is a God that judgeth in the
earth. -
But let us ſee how this ſerves Stephen’s purpoſe. * * -
(1.) The Jewiſh nation, which they were ſo jealous for the honour of, was
very confiderable in its beginnings; as their common father in Abraham
was fetched out of obſcurity in Ur of the Chaldees, ſo their tribes, and the
heads of them, were fetched out of ſervitude in Egypt, when they were
the fewest of all people, Deut. 7. 7. And what need is there of ſo much
ado, as if their ruin, when they bring it upon themſelves by fin, muſt be
the ruin of the world, and of all God’s intereſt, in it 2 No ; he that
brought them out of Egypt, can bring them into it again, as he threat-
ened, (Deut. 28. 68.) and yet be no loſer, while he can out of stones
raiſe up children unto Abraham.
(2.) The ſlow ſteps by which the promiſe made to Abraham advanced
toward the performance, and the many ſeeming contradićtions here taken
notice of, plainly ſhew that it had a ſpiritual meaning, and that the land
principally intended to be conveyed and ſecured by it, was, the better
country, that is, the heavenly ; as the apoſtle ſhews from this very
argument, that the patriarchs “ ſojourned in the land of promiſe, as in a
ſtrange country;” thence inferring, that they looked for a city that had
foundations, Heb. 11. 9, 10. It was therefore no blaſphemy to ſay:
Jeſus shall destroy this place, when at the ſame time we ſay, “He ſhall
lead us to the heavenly Canaan, and put us in poſſeſſion of that, of which
the earthly Canaan was but a type and figure.”
[3.] The building up of the family of Abraham, with the entail of
divine grace upon it, and the diſpoſals of Divine Providence concerning
it, which take up the book of Genefis. -
First, God engaged to be a God to Abraham and to his ſeed; and,
in token of that, appointed that he and his male ſeed ſhould be circum-
ciſed, Gen. 17. 9. He gave him the covenant of circumciſion, that cove-
nant which circumcificn was the ſeal of ; and accordingly, when Abra-
ham had a ſon born, he circumciſed him the eighth day, (v. 8.) by which
| he was both obliged by the divine law, and intereſted in the divine pro-
miſe; for circumcificn had reference to both, being a ſeal of the covenant
| both on God’s part, I will be to thee a God all-ſufficient, and on man’s
part, Walk before me, and be thou perfect. And then when effectual care
was thus taken for the ſecuring of Abraham’s feed, to be a ſeed to ſerve
the Lord, they began to multiply; Iſaac begat Jacob, and Jacob the
twelve patriarchs, or roots of the reſpective tribes.
Secondly, Joſeph, the darling and bleſfing of his father's houſe, was
abuſed by his brethren, they envied him becauſe of his dreams, and ſold
him into Egypt; thus early did the children of Iſrael begin to grudge
thoſe among them that were eminent and outſhone others; of which
their enmity to Chriſt, who, like Joſeph, was a Nazarite among his bre-
thren, was a great inſtance.
Thirdly, God owned Joſeph in his troubles, and was with him, (Gen.
34. 2, 2i.) by the influence of his Spirit, both on his mind, giving him
comfort, and on the minds of thoſe he was concerned with, giving him fa-
vour in their eyes. And thus at length he delivered him out of his afflic-
tions, and Pharaoh made him the ſecond mau in the kingdom, Pſ. 105.
20...22. . And thus he not only arrived at great preferment among the
Egyptians, but became the shepherd and stone ºf Iſrael, Gen. 44. 24.
Yourthly, Jacob was compelled to go down into Egypt, by a famine
which forced him out of Canaan, a dearth, (which was a great affliction,)
to that degree, that our fathers found no sustenance in Canaan, v. 9.
That fruitful land was turned into barrenng/s. But, hearing that there
was corn in Egypt, (treaſured up by the wiſdom of his own ſon,) he ſent
out our fathers first to fetch corn, 'o' 2. And the ſecond time that they
THE ACTs, VII.
went, Joſeph, who at firſt made himſelf ſtrange to them, made himſelf
known to them; and it was notified to Pharaoh that they were Joſeph’s
kindred and had a dependence upon him; (v. 13.) whereupon, with
Pharaoh’s leave, “Joſeph ſent for his father Jacob to him into Egypt,”
with all his kindred and family, to the number of ſeventy-five ſouls, to be
ſubfifted there, v. 14. In Genefis they are ſaid to be ſevenly ſouls, Gen.
46. 27. But the Septuagint there make them ſeventy-five, and Stephen
or Luke follow that verſion, as Luke 3. 36. where Cainan is inſerted,
that is not in the Hebrew text, but in the Septuagint. Some, by ex-
cluding Joſeph and his ſons, who were in Egypt before, which reduces
the number to fixty-four, and adding the ſons of the eleven patriarchs,
make the number ſeventy-five.
Fifthly, Jacob and his ſons died in Egypt, (v. 16.) but were carried
over to be buried in Canaan, v. 17. A very confiderable difficulty oc-
e º te - - |
curs here ; it is ſaid, They were carried over into Sychem, whereas
|
Jo- ||
Jacob was buried not in Sychem, but near Hebron, in the cave of
Machpelah, where Abraham and Iſaac were buried, Gen. 50. 13.
ſeph’s bones indeed were buried in Sychem ; (Joſh. 24. 32.) and it
ſeems by this, (though it is not mentioned in the ſtory,) that the
bones of all the other patriarchs were carried with his, each of them
giving the ſame commandment concerning them that he had done ;
and of them this muſt be underſtood, not of Jacob himſelf. But
then the ſepulchre in Sychem was bought by Jacob, (Gen. 33. 19.)
and by that it is deſcribed, Joſh. 24, 32. How then is it here to
be bought by Abraham Dr. Whitby's ſolution of this is very ſuf-
ficient. He ſupplies it thus ; “Jacob went down into Egypt and
died, he and our fathers;” and (our fathers) were carried over unto Sy-
chem ; and he, that is, Jacob was laid “in the ſepulchre that Abraham
bought for a ſum of money,” Gen. 23. Or, they were laid there, that
is, Abraham, Iſaac, and Jacob.) And they, namely, the other patriarchs,
were “buried in the fºglichre bought of the ſons of Emmor, the father
of Sychem. - • ‘
Let us now ſee what this is to Stephen’s purpoſe.
1. He ſtill reminds them of the mean beginning of the Jewiſh nation, as
a check to their priding themſelves in the glories of that nation ; and
that it was by a miracle of mercy, that they were raiſed up out of nothing
to what they were, from ſo ſmall a number to be ſo great a nation; but
if they anſwer not the intention of their being ſo raiſed, they can expc&t
no other than to be deſtroyed. The prophets frequently put them in
mind of the bringing of them out of Egypt, as an aggravation of their
contempt of the law of God; and here it is urged upon them as an ag-
gravation of their contempt of the goſpel of Chriſt.
2. He reminds them likewiſe of the wickedneſs of thoſe that were the
patriarchs of their tribes, in envying their brother Joſeph, and ſelling him
into Egypt; and the ſame ſpirit was ſtill working in them toward Chriſt
and his miniſters. - -
3. Their holy land, which they doted ſo much upon, their fathers
were long kept out of the poſſeffion of, and met with dearth and great af.
fiction in it; and therefore let them not think it ſtrange, if, after it has
been ſo long polluted with fin, it be at length deſtroyed.
4. The faith of the patriarchs in defiring to be buried in the land of
Canaan, plainly ſhewed that they had an eye to the heavenly country,
which it was the deſign of this Jeſus to lead them to. -
17. But when the time of the promiſe drew nigh,
which God had ſworn to Abraham, the people grew and
multiplied in Egypt, 18. Till another king aroſe, which
knew not Joſeph. 19. The ſame dealt ſubtly with our
kindred, and evil entreated our fathers, ſo that they caſt
out their young children, to the end they might not live.
20. In which time Moſes was born, and was exceeding
fair, and nouriſhed up in his father’s houſe three months:
21. And when he was caſt out, Pharaoh’s daughter took
him up, and nouriſhed him for her own ſon. 22. And
Moſes was learned in all the wiſdom of the Egyptians, and
was mighty in words and in deeds. 23. And when he
was full forty years old, it came into his heart to viſit his
brethren the children of Iſrael. 24. And ſeeing one of
them ſuffer wrong, he defended him, and avenged him that
was oppreſſed, and ſmote the Egyptian: 25. For he ſup-
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Stephen's Addreſs.
poſed his brethren would have underſtood how that God
by his hand would deliver them : but they underſtood
not. 26. And the next day he ſhewed himſelf unto them
as they ſtrove, and would have ſet them at one again, ſay.
ing, Sirs, ye are brethren: why do ye wrong one to an-
other ? 27. But he that did his neighbour wrong thruſt
him away, ſaying, Who made thee a ruler and a judge
the
Egyptian yeſterday 7 29. Then fled Moſes at this ſaying,
and was a ſtranger in the land of Madian, where he begat
two ſons. -
*
Stephen here goes on to relate,
I. The wonderful increaſe of the people of Iſrael in Egypt; it was
by a wonder of providence, that in a little time they advanced from a
family into a nation.
1. It was when the time of the promiſe drew nigh , the time when they
were to be formed into a people. During the firſt two hundred and
fifteen years after the promiſe made to Abraham, the children of the cove-
nant were increaſed but to ſeventy ; but in the latter two hundred and
fifteen years they increaſed to fix hundred thouſand fighting men; the
l
*
motion of providence is ſometimes quickeſt, when it comes neareſt the
centre. Let us not be diſcouraged at the ſlowneſs of the proceedings
toward the accompliſhment of God’s promiſes ; God knows how to re-
deem the time that ſeems to have been loſt, and, when the year of the re-
deemed is at hand, can do double work in a fingle day. r
2. It was “ in Egypt, where they were oppreſſed, and ruled with
rigour;” when “their lives were made ſo bitter to them,” that, one
would think, they ſhould have wiſhed to be written childleſs, yet they mar-
ried, in faith that God in due time would viſit them ; and God bleſſed
them, who thus honoured him, ſaying, Be fruitful, and multiply. Suf-
fering times have often been growing times with the church.
II. The extreme hardſhips which they underwent there, v. 18, 19.
When the Egyptians obſerved them to increaſe in number, they increaſed
their burthens; in which Stephen obſerves three things :
1. Their baſe ingratitude. They were oppreſſed by another king that
knew not Joſeph, that is, did not confider the good ſervice that Joſeph
had done to that nation ; for, if he had, he would not have made ſo ill
a requital to his relations and family. Thoſe that injure good people,
are very ungrateful, for they are the bleſfings of the age and place they
live in.
2. Their helliſh craft and policy. They dealt ſubtly with our kindred.
Come on, ſaid they, let us deal wiſely, thinking thereby to ſecure them-
ſelves, but it proved dealing fooliſhly, for they did but treaſure up wrath
by it. Thoſe are in a great miſtake, who think they deal ſubtly for
themſelves, when they deal deceitfully or unmercifully with their bre-
thren. -
3. Their barbarous and inhuman cruelty. That they might effectu-
ally extirpate them, “they caſt out their young children, to the end they
might not live.” The killing of their infant-ſeed ſeemed a very likely
way to cruſh an infant-nation.
Now Stephen ſeems to obſerve this to them, not only that they might
further ſee how mean their beginnings were, fitly repreſented (perhaps
with an eye to the expoſing of the young children in Egypt) by the forlorn
state of a helpleſs, out-cast infant, (Ezek. 16. 4.) and how much they
were indebted to God for his care of them, which they had forfeited,
and made themſelves unworthy of ; but alſo that they might confider
that what they were now doing againſt the chriſtian church in its in-
fancy, was as impious and unjuſt, and would be in the iſſue as fruitleſs
and ineffectual, as that was which the Egyptians did againſt the Jewiſh
church in its infancy. “You think you deal ſubtly in your evil entreat-
ing us, and in perſecuting young converts, you do as they did in caſting
out the young children ; but you will find it is to no purpoſe, in ſpite of
your malice, Chriſt’s diſciples will increaſe and multiply.
III. The raiſing up of Moſes to be their deliverer. Stephen was
charged with having ſpoken blaſphemous words against Moſes, in anſwer
to which charge, he here ſpeaks very honourably of him.
1. Moſes was born when the perſecution of Iſrael was at the hotteſt,
eſpecially in that moſt cruel inſtance of it, the murdering of the new-born
children; At that time, Moſès was born, (v. 20.) and was himſelf in
|danger, as ſoon as he came into the world, (as our Saviour alſo was at
THE ACTS, VII.
tº Stephen’s Addreſs.
Bethlehem,) of falling a ſacrifice to that bloody edićt. God is preparing
for his people's deliverance, then when their day is darkeſt, and their diſ-
treſs deepeſt, -
2. He was exceeding fair; his face began to ſhine as ſoon as he was
born, as a happy preſage of the honour God deſigned to put upon him ;
he was, &eios r& Osó–tfair toward God; he was ſanétified from the womb,
and that made him beautiful in God’s eyes; for “it is the beauty of
holineſs that is in God’s fight of great price.” -
3. He was wonderfully preſerved in his infancy, firſt, by the care of
his tender parents, who “nouriſhed him three months in their own houſe,”
as long as they durſt ; and then by a favourable providence that threw
him “into the arms of Pharaoh’s daughter, who took him up, and nou-
riſhed him for her own ſon ;” (v. 21.) for thoſe whom God defigns to
make ſpecial uſe of, he will take ſpecial care of. And did he thus pro-
te&t the child Moses P. Much more will he ſecure the intereſts of his holy
Child Jesus (as he is called, ch. 4, 27.) from “the enemies that are ga.
thered together againſt him.” *
4. He became a great ſcholar; (v. 22.) “ He was learned in all the
wiſdom of the Egyptians,” who were then famed for all manner of polite
literature, particularly philoſophy, aſtronomy, and (which perhaps helped
to lead them to idolatry) hieroglyphics. Moſes, having his education
at court, had opportunity of improving himſelf by the beſt books, tutors,
and converſation, in all the arts and ſciences, and had a genius for them.
Only we have reaſon to think, that he had not ſo far forgotten the God
of his fathers, as to acquaint himſelf with the unlawful ſtudies and prac-
tices of the magicians of Egypt, any further than was neceſſary to the
confuting of them.
5. He became a prime miniſter of ſtate in Egypt; that ſeems to be
meant by his being mighty in words and deeds. Though he had not a
ready way of expreſſing himſelf, but ſtammered, yet he ſpake admirable
good ſenſe, and every thing he ſaid commanded aſſent, aud carried its
own evidence and force of reaſon along with it. And in buſineſs, none
went on with ſuch courage, and condućt, and ſucceſs. Thus was he pre-
pared, by human helps, for thoſe ſervices, which, after all, he could not
Öe thoroughly furnished for without divine illumination. Now, by all
this, Stephen will make it appear that notwithſtanding the malicious in-
finuations of his perſecutors, he had as high and honourable thoughts of
Moſes as they had. - -
IV. The attempts which Moſes made to deliver Iſrael, which they
ſpurned, and would not cloſe in with. This Stephen infiſts much upon,
and it ſerves for a key to this ſtory, (Exod. 2. 11... 15.) as does alſo
that other conſtruction which is put upon it by the apoſtle, Heb. 11.
24.26. There it is repreſented as an act of holy ſelf-denial, here as a
deſigned preludium to, or entrance upon, the public ſervice he was to be
called out to ; (v. 23.) When he was full forty years old, in the prime
of his time for preferment in the court of Egypt, it came into his heart
(for God put it there) to viſit his brethren the children of Iſrael, and to
ſee which way he might do them any ſervice; and he ſhewed himſelf as a
public perſon, with a public charaćter :
1. As Iſrael’s ſaviour. This he gave a ſpecimen of in “avenging an
oppreſſed Iſraelite, and killing the Egyptian that abuſed him ;” (v. 24.)
“Seeing one of his brethren ſuffer wrong,” he was moved with compaſ-
fion toward the ſufferer, and a juſt indignation at the wrong-doer, as men
in public ſtations ſhould be, and “he avenged him that was oppreſſed,
and ſmote the Egyptian ;”, which, if he had been only a private perſon,
he could not lawfully have done; but he knew that his commiſſion from
heaven would bear him out ; and he ſuppoſed that his brethren (who could
not but have ſome knowledge of “the promiſe made to Abraham, that
the nation that ſhould oppreſs them God would judge) would have un-
derſtood that God by his hand would deliver them ;” for he could not
have had, either preſence of mind or ſtrength of body, to do what he did,
if he had not been clothed with ſuch a divine power as evidenced a divine
authority. If they had but understood the signs of the times, they might
have taken this for the dawning of the day of their deliverance; but they
understood not, they did not take this, as it was deſigned, for the ſetting
up of a ſtandard, and ſounding of a trumpet, to proclaim Moſes their de-
liverer. :
2. As Iſrael’s judge. This he gave a ſpecimen of, the very next day,
in offering to accommodate matters between two contending Hebrews,
wherein he plainly aſſumed a public chara&ter; (v. 26.) “He ſhewed
himſelf to them as they ſtrove,” and, putting on an air of majeſty and
authority, he would have set them at one again, and as their prince have
determined the controverſy between them, saying, Sirs, ye are brethren,
by birth and profeſſion of religion; why do ye wrong one to another P
|
For he obſerved that (as in moſt ſtrifes) there was a fault on both fides;
and therefore, in order to peace and friendſhip, there muſt be a mutual
remiſſion and condeſcenfión. When Moſes was “to be Iſrael’s deliverer
out of Egypt, he ſlew the Egyptians, and so delivered Iſrael out of their
hands;” but when he was to be Israel’s judge, and lawgiver, he ruled
them with the golden ſceptre, not the iron rod ; he did not kill and
ſlay them when they strove, but gave them excellent laws and ſtatutes,
and determined upon their complaints and appeals made to him, Exod.
18. 16.
But the contending Iſraelite, that was moſt in the wrong, thrust him
away, (v. 27.) would not bear the reproof, though a juſt and gentle
one, but was ready to fly in his face, with, “Who made thee a ruler
and a judge over us * Proud and litigious ſpirits are impatient of check
and control. Rather would theſe Iſraelites have their bodies ruled with
rigour by their taſk-maſters than be delivered, and have their minds ruled
with reaſon, by their deliverer. The wrong-doer was ſo enraged at the
reproof given him, that he upbraided Moſes with the ſervice he had done
to their nation in killing the Egyptian, which, if they had pleaſed, would
have been the earneſt of further and greater ſervice ; “Wilt thou kill
me as thou didſt the Egyptian yeſterday 2” v. 28. Charging that upon
him as his crime, and threatening to accuſe him for it, which was the
hanging out of the flag of defiance to the Egyptians, and the banner of
love and deliverance to Iſrael. Hereupon Moſes fled into the land of
Madian, and made no more attempt to deliver Iſrael till forty years af-
ter; he ſettled as a stranger in Madian, married, and had two ſons, by
Jethro’s daughter, v. 29.
Now let us ſee how this ſerves Stephen's purpoſe.
(1.) They charged him with blaſpheming Moſes, in anſwer to which
he retorts upon them the indignities' which their fathers did to Moſes,
which they ought to be aſhamed of, and humbled for, inſtead of picking
quarrels thus, under pretence of zeal for the honour of Moſes, with one
that had as great a veneration for him as any of them had.
(2) They perſecuted him for diſputing in defence of Chriſt, and his
goſpel, in oppoſition to which they ſet up Moſes and his law ; “ But
(faith he) “ you had beſt take heed,” [1..] “Left you hereby do as
your fathers did, refuſe and rejećt one “whom God has raiſed up to be
to you a Prince, and a Saviour ;’ you may underſtand, if you will not
wilfully ſhut your eyes againſt the light, that God will, by this Jeſus, de-
liver you out of a worſe ſlavery than that in Egypt; take heed then of
thruſting him away, but receive him as a Ruler, and a Judge over you.”
[2] “Leſt you hereby fare as your fathers fared, who for this were
juſtly left to die in their ſlavery, for the deliverance came not till forty
years after ; this will come of it, you put away the goſpel from you, and
it will be ſent to the Gentiles ; you will not have Chriſt, and you ſhall
not have him, ſo ſhall your doom be,” Matth. 23. 38, 39.
30. And when forty years were expired, there ap-
peared to him in the wilderneſs of mount Sina, an angel
of the Lord in a flame of fire in a buſh. 31. When Moſes
ſaw it, he wondered at the fight : and as he drew near to
behold it, the voice of the Lord came unto him, 32. Say-
ing, I am the God of thy fathers, the God of Abraham,
and the God of Iſaac, and the God of Jacob. Then Moſes
trembled, and durſt not behold. 33. Then ſaid the Lord
to him, Put off thy ſhoes from thy feet: for the place
where thou ſtandeſt is holy ground. 34. I have ſeen, I
have ſeen, the afflićtion of my people which is in Egypt,
and I have heard their groaning, and am come down to
deliver them. And now come, I will ſend thee into
Egypt. 35. This Moſes whom they refuſed, (ſaying, Who
made thee a ruler and a judge ;) the ſame did God fend
to be a ruler, and a deliverer, by the hands of the angel
which appeared to him in the buſh. 36. He brought them
out, af. I that he had ſhewed wonders and figns in the
land of Egypt, and in the Red ſea, and in the wilderneſs,
forty years. , 37. This is that Moſes which ſaid unto the
chilárén of Iſrael, A prophet ſhall the Lord your God raiſe
up unto you of your brethren, like unto me 3 him ſhall
ye hear. 38. This is he that was in the church in the
wilderneſs, with the angel which ſpake to him in the
mount Sina, and with our fathers: who received the lively
oracles to give unto us. 39. Whom our fathers would
not obey, but thruſt him from them, and in their hearts
turned back again into Egypt, 40. Saying unto Aaron,
Make us gods to go before us: for as for this Moſes, which
,
brought us out of the land of Egypt, we wot not what is
become of him. 41. And they made a calf in thoſe days,
and offered ſacrifice unto the idol, and rejoiced in the
works of their own hands.
Stephen here proceeds in his ſtory of Moſes; and let any one judge,
whether theſe be the words of one that was a blaſphemer of Moſes; no ;
nothing could be ſpoken more honourably of him. Here is, -
I. The viſion which he ſaw of the glory of God at the buſh; (v. 30.)
When forty years were expired, during all which time Moſes was buried
alive in Madian, and was now grown old, and, one would think, paſt
ſervice, that it might appear that all his performances were produćts of
a divine power and promiſe, as it appeared that Iſaac was a child of pro-
miſe, by his being born of parents ſtricken in years ; now, at eighty
years old, he enters upon that poſt of honour to which he was born, in
recompenſe for his ſelf-denial at forty years old. Obſerve,
1. Where God appeared to him ; In the wilderneſs of mount Sinai,
v. 30. And when he appeared to him there, that was holy ground,
(v. 83.) which Stephen takes notice of, as a check to thoſe who prided
themſelves in the temple, that holy place, as if there were no communion
to be had with God but there; whereas God met Moſes, and manifested |
himſelf to him, in a remote obſcure place in the wilderneſs of Sinai. They
deceive themſelves, if they think God is tied to places ; he can bring his
people into a wilderness, and there ſpeak comfortably to them.
2. How he appeared to him; In a flame offire ; for our God is a con-
suming Fire; and yet the bush, in which this fire was, though combuſ-
tible matter, was not consumed; which, as it repreſented the ſtate of
Iſrael in Egypt, where, though they were in “the fire of afflićtion, yet
they were not conſumed,” ſo perhaps may be looked upon as a type of
Chriſt’s incarnation, and the union between the divine and human nature;
“ God, manifeſted in the fleſh, was as the flame of fire, manifeſted in the
THE ACTs, vii.
buſh.”
3. How Moſes was affected with this ; (1.) He wondered at the fight,
v. 31. ... It was a phaenomenon which all his Egyptian learning could not
furniſh him with the ſolution of. He had the curioſity at firſt to pry
into it; “I will turn aſide now, and ſee this great fight;” but the nearer
he drew, the more he was ſtruck with amazement; and, (2.) He trem-
bled, and durst not behold, durst not look wiftly upon it; for he was ſoon
aware that it was not a fiery meteor, but the angel of the Lord ; and no
other than the Angel of the covenant, the Son of God himſelf. This ſet
him a trembling. Stephen was accuſed for blaſpheming Moſes and God,
(ch. 6. 11.) as if Moſes had been a little god ; but, by this it appears
that he was a man subject to like paſſions as we are ; and particularly that
of fear, upon any appearance of the divine Majeſty and Glory.
II. The declaration which he heard of the covenant of God; (v. 32.)
“ The voice of the Lord came to him ; for faith comes by hearing ;”
and this was it; “I am the God of thy fathers, the God of Abraham,
the God of Iſaac, and the God of Jacob ;” and therefore, 1. “I am
the ſame that I was.” The covenant God made with Abraham ſome
ages ago, was, I will be to thee a God, a God all-ſufficient. “ Now,”
ſaith God, “ that covenant is ſtill in full force; it is not cancelled or for-
gotten, but I am, as I was, the God of Abraham, and now I will make it
to appear ſo;” for all the favours, all the honours God put upon Iſrael,
were founded upon this covenant with Abraham, and flowed from it. 2.
“ I will be the ſame that I am.” . For if the death of Abraham, Iſaac,
and Jacob, cannot break the covenant-relation between God and them,
(as by this it appears it could not,) then nothing elſe can ; and then he
will be a God,
(1.) To their ſouls, which are now ſeparated from their bodies. Our
Saviour by this proves the future ſtate, Matth. 22. 31. Abraham is dead,
and yet God is ſtill his God, therefore Abraham is ſtill alive. God
never did that for him in this world, which would anſwer the true intent
and full extent of that promiſe, that he would be the God of Abraham ;
and therefore it muſt be done for him in the other world. Now this is
that life and immortality which are brought to light by the goſpel, for the
Stephen's Addreſ.
ſtood up in defence of the goſpel, and endeavoured to propagate that,
were ſo far from blaſpheming Moſes, that they did the greateſt honour
imaginable to Moſes, and that glorious diſcovery which God made of
himſelf to him at the buſh. .
(2.) To their ſeed. God, in declaring himſelf thus the God of their
Jathers, intimated his kindneſs to their ſeed, that they ſhould be loved
for the fathers' ſakes, Rom. 11. 28. Deut. 7.8. Now the preachers
of the goſpel preached up this covenant, “the promiſe made of God
unto the fathers;” unto which promiſe, thoſe of the twelve tribes, that
did continue serving God, hoped to come, ch. 26. 6, 7. And ſhall they,
under colour of ſupporting the holy place, and the law, oppoſe the cove.
nant which was made with 4braham and his ſeed, his ſpiritual feed, be-
fore the law was given, and long before the holy place was built 2 Since
God’s glory muſt be for ever advanced, and our glorying for ever filenced
God will have our ſalvation to be by promiſe, and not by the law; th.
Jews therefore who perſecuted the Chriſtians, under pretence that the
blaſphemed the law, did themſelves blaſpheme the promiſe, and forſook ail
their own mercies tº...at were contained in it. -
III. The commiſſion which God gave him to deliver Iſrael out of
Egypt. The Jews ſet up Moſes in competition with Chriſt, and ac-
cuſed Stephen as a blaſphemer, becauſe he did not do ſo too. But
Stephen here ſhews that Moſes was an eminent type of Chriſt, as he was
Iſrael’s deliverer. When God had declared himſelf the God of Abraham
he proceeded, - 2
1. To order Moſes into a reverent poſture; “Put off thy shoes from
thy feet. Enter not upon ſacred § with low, and º ::
thoughts. Keep thy ſoot, Eccl. 5, 1. Be not haſty and raſh in thy ap-
proaches to God ; tread ſoftly.” - -
2. To order Moſes into a very eminent ſervice. When he is ready to
receive commands, he ſhall have commiſſion. He is commiſfioned to de-
mand leave from Pharaoh for Iſrael to go out of his land, and to enforce
that demand, v. 34. Obſerve, (1.) The notice God took both of their
ſufferings, and of their ſenſe of their ſufferings; “I have ſeen, I have
ſeen, their afflićtion, and have heard their groaning.” God has a com-
paſſionate regard to the troubles of his church, and the groans of his
perſecuted people; and their deliverance takes riſe from his pity. (2.)
The determination he fixed to redeem them by the hand of Moſès ; *
come down to deliver them. It ſhould ſeem, though God is preſent in all
places, yet he uſes that expreſſion here, of coming down to deliver them,
becauſe that deliverance was typical of what Chriſt did, when, “ for us
men, and for our ſalvation, he came down from heaven ; he that aſcended,
firſt deſcended.” . Moſes is the man that muſt be employed; “Come,
and I will ſend thee into Egypt;” and if God ſend him, he will own
him, and give him ſucceſs.
IV. His ačting in purſuance of this commiſſion, wherein he was a
figu of the Meſfiah. And Stephen takes notice here again of the ſlights
they had put upon him, the affronts they had given him, and their re-
fuſal to have him to reign over them, as tending very much to magnify
his agency in their deliverance. . . - - -
1. God put honour upon him, whom they put contempt upon ;
(v. 35.) This Moſes whom they refused, whoſe kind offers, and good of.
fices they rejećted with ſcorn, saying, “Who made thee a ruler and a
judge 2 Thou takeſt too much upon thee, thou ſon of Levi ;” (Numb.
full convićtion of the Sadducees, who denied it. Thoſe therefore who
16. 3.) that ſame “Moſes did God ſend to be a ruler, and a deliverer,
by the hands of the angel which appeared to him in the buſh.” It may
be underſtood, either that God ſent to him by the hand of the angel ;
or, that by the hand of the angel going along with him, he became a
complete deliverer. Now, by this example, Stephen would intimate to
the council, “That this Jeſus whom 'they now refuſed,” as their fa-
thers did Moſes, saying, “Who made thee a Prophet and a King 2
Who gave thee this authority ?” Even this ſame has God advanced to
be a Prince and a Saviour, a Ruler and a Deliverer;” as the apoſtles had
told them a while ago, (ch. 5. 30.) “that the Stone which the builders
refuſed, was become the head-ſtone in the corner,” ch. 4, 11.
2. God ſhewed favour to them by him, and he was very forward to .
ſerve them, though they had thruſt him away. God might juſtly have
refuſed them his ſervice, and he might juſtly have declined it; but it is
all forgotten, they are not ſo much as upbraided with it, v. 36. “ He
brought them out, notwithſtanding, after that he had ſhewed wonders
and ſigns in the land of Egypt;” which were afterward continued for
the completing their deliverance, according as the caſe called for it
“ in the Red ſea, and in the wilderneſs forty years. So far is he from
blaſpheming Moſes, that he admires him as a glorious inſtrument in the
hand of God, for the forming of the Old Teſtament church. But it
I ain
THE ACTs, VII.
Stephen's Addreſs.
does not at all derogate from his juſt honour to ſay, that he was but an
inſtrument, and that he is outſhone by this Jeſus, whom he encourages
theſe Jews yet to cloſe with, and to come into his intereſt, not fearing
but that then they ſhould be received into his favour, and receive bene-
fit by him, as the people of Iſrael were delivered by Moſes, though they
had once refuſed him. - -
V. His prophecy of Chriſt and his grace, v. 37. He not only was a
type of Chriſt, (many were ſo, that perhaps had not an actual forefight
of his day,) but Moſes ſpake of him ; (v. 37.) “This is that Moſes,
which ſaid unto the children of Iſrael, A prophet ſhall the Lord your
God raiſe up unto you of your brethren.” This is ſpoken of as one of
the greateſt honours God put upon him, (nay as that which exceeded all
the reſt,) that by him he gave notice to the children of Iſrael of “the
great Prophet that ſhould come into the world,” raiſed their expe&tation
of him, and obliged them to receive him. When his bringing of them
out of Egypt is ſpoken of, it is with an emphaſis of honour, This is that
Moses / #. 6. 26.) And ſo it is here, This is that Moses / Now
this is very full to Stephen’s purpoſe ; in aſſerting that Jeſus ſhould
change the éuſtoms of the ceremonial law, he was ſo far from blaſphem-
ing Moſes, that really he did him the greateſt honour imaginable, by
ſhewing how the prophecy of Moſes was accompliſhed, which was ſo
clear, that, as Chriſt told them himſelf, “If they had believed Moſes,
they would have believed him,” John 5, 46,
1. Moſes, in God’s name, told them, that, in the fulness of time, they
fhould have a Prophet. raiſed up among them, one of their own nation,
that ſhould be like unto him, (ch. 18. 15, 18.) “a Ruler and a Deliverer,
a Judge and a Lawgiver, like him;”, who ſhould therefore have au-
thority to change the cuſtoms that he had delivered, and to bring in a
better hope, as the Mediator of a better testament. .
2. He charged them to hear that Prophet, to receive his dićtates, to
admit the change he would make in their cuſtoms, and to ſubmit to him
in every thing ; and this will be the greateſt honour you can do to Moſes
and to his law, who ſaid, Hear ye him ; and came to be a witneſs to
the repetition of this charge by “a voice from heaven, at the tranſ.
figuration of Chriſt,” and by his filence he gave conſent to it, Matth.
17. 5. - -
VI. The eminent ſervices which Moſes continued to do to the people of
Fſrael, after he had been inſtrumental to bring them out of Egypt, v. 38.
And herein alſo he was a type of Chriſt, who yet ſo far exceeds him,
that it is no blaſphemy to ſay, “He bas authority to change the cuſtoms
that Moſes delivered.” It was the honour of Moſes,
1. That he was in the church in the wilderneſs; he prefided in all the
affairs of it for forty years; was king in Jeſhurun, Deut. 33. 5. The
camp of Iſrael is here called the church in the wilderneſs ; for it was a
facred ſociety, incorporated by a divine charter under a divine govern-
ment, and bleſſed with divine revelation. The church in the wilderneſs
was a church, though it was not yet perfeótly formed, as it was to be
when they came to Canaan, “but every man did that which was right
in his own eyes,” Deut. 12.8, 9. It was the honour of Moſes, that
he was in that church, and many a time it had been deſtroyed if Moſes
had not been in it to intercede for it. But Chriſt is the Preſident and
Guide of a more excellent and glorious church than that in the wilder-
neſs was, and is more in it, as the life and ſoul of it, than Moſes could be
in that. t
2. That “he was with the angel that ſpake to him in the mount Si-
nai, and with our fathers;” was with him in the holy mount twice forty
days, with the angel of the covenant, Michael, our Prince. Moſes was
immediately converſant with God, but never lay in his boſom as Chriſt did
from eternity. Or, theſe words may be taken thus ; “Moſes was in
the church in the wilderneſs, but it was with the angel that ſpake to
him in mount Sinai,” that is, at the burning buſh ; for that was ſaid to
be at mount Sinai, (v. 30.) that angel went before him, and was guide
to him, elſe he could not have been a guide to Iſrael ; of this God ſpeaks,
(Exod. 23. 20.) I ſend an angel byſore thee, and Exod. 33. 2. And
ſee Numb. 20. 16. He was in the church with the angel, without whom
he could have done no ſervice to the church ; but Chriſt is himſelf
“ that angel, which was with the church in the wilderneſs,” and there-
fore has an authority above Moſes. -
3. That “ he received the lively oracles to give unto them ;” not
(1.) The words of God are oracles, certain and infallible, and of un,
queſtionable anthority and obligation ; they are to be conſulted as
oracles, and by them all controverfies muſt be determined. (2.) They
Vol. V. No. 92.
for it is the heart that God looks at.
are lively oracles, for they are the oracles of the living God, not of the
dumb and dead idols of the heathens; the word that God ſpeaks, is spi-
rit and life ; not that the law of Moſes could give life, but it ſhewed the
way to life; “If thou wilt enter into life, keep the commandments.”
(3.) Moſes received them from God, and delivered nothing as an oracle
to the people but what he had firſt received from God. (4.) The lively
oracles which he received from God, he faithfully gave to the people, to
be obſerved and preſerved. It was the principal privilege of the Jews,
that “to them were committed the oracles of God:” and it was by
the hand of Moſes that they were committed. As Moſes gave them
not that bread, ſo neither did he give them that law from heaven, (John
6. 32.) but God gave it them ; and he that gave them thoſe cuſtoms by
his ſervant Moſes, might no doubt, when he pleaſed, change the cuſtoms
by his Son Jeſus, who has received more lively oracles to give unto us,
than Moſes did.
VII. The contempt that was, after this, and notwithſtanding this, put
upon him by the people. They that charged Stephen with ſpeaking
againſt Moſes, would do well to anſwer what their own anceſtors had
done, and they tread in their ſteps.
1. “They would not obey him, but thruſt him from them,” v. 35.
They murmured at him, mutinied againſt him, refuſed to obey his orders,
and ſometimes were ready to ſtone him. Moſes did indeed give them aa
excellent law, but by this it appeared that “it could not make the comers
thereunto perfeót,” (Heb. 10. 1.) for “in their hearts they turned
back again into Egypt,” and preferred their garlick and onions there,
before the manna they had under the condućt of Moſes, or the milk and
honey they hoped for in Canaan. Obſerve, Their ſecret diſaffection to
Moſes, and inclination to Egyptianiſm, (if I may ſo call it,) were, in
effect, turning back to Egypt, it was doing it in heart; many that pre-
tend to be going forwards toward Canaan, by keeping up a ſhew and
profeſſion of religion, are, at the ſame time, in their hearts turning back
to Egypt, like Lot’s wife to Sodom, and will be dealt with as deſerters,
Now if the cuſtoms that Moſes
delivered to them could not prevail to change them, wonder not that
Chriſt comes to change the cuſtoms, and to introduce a more ſpiritual
way of worſhip. - -
2. They made a golden calf inſtead of him, which, beſide the affront
that was thereby done to God, was a great indignity to Moſes : for it
was upon this confideration that they made the calf: becauſe, “ as for
this Moſes, who brought us out of the land of Egypt, we wot not what
is become of him ;” therefore make us gods of gold; as if a calf were
ſufficient to ſupply the want of Moſes, and as capable of going before .
them into the promiſed land. So they made a calf in thoſe days when
the law was given them, “ and offered ſacrifices unto the idol, and re-
joiced in the work of their own hands.” So proud were they of their
new god, that when they had “fitten down to eat and drink, they roſe
up to play !” By all this it appears that there was a great deal “ which
the law could not do, in that it was weak through the fleſh ;” it was
therefore neceſſary that this law ſhould be perfeóted by a better hand,
and he was no blaſphemer againſt Moſes, who ſaid Chriſt had done it.
42. Then God turned, and gave them up to worſhip
the hoſt of heaven ; as it is written in the book of the
prophets, O ye houſe of Iſrael, have ye offered to me ſlain
beaſts, and ſacrifices, by the ſpace of forty years in the wil-
derneſs : 43. Yea, ye took up the tabernacle of Moloch,
and the ſtar of your god Remphan, figures which ye made,
to worſhip them : and I will carry you away beyond Ba-
bylon. 44. Our fathers had the tabernacle of witneſs in
the wilderneſs, as he had appointed, ſpeaking unto Moſes,
that he ſhould make it according to the faſhion that he
had ſeen. 45. Which alſo our fathers that came after,
brought in with Jeſus into the poſſeſſion of the Gentiles,
whom God drave out before the face of our fathers, unto
| the days of David. 46. Who found favour before God,
| and deſired to find a tabernacle for the God of Jacob. 47.
only the ten commandments, but the other inſtrućtions which “the
Lord ſpake unto Moſes, ſaying, Speak them to the children of Iſrael.” |
But Solomon built him a houſe. 48. Howbeit the moſt
High dwelleth not in temples made with hands; as ſaith
| the prophet, 49. Heaven is my throne, and earth is my
| footſtool: what houſe will ye build Ine : iaith the Lord:
P
--
THE ACTS, VII. **
or what is the place of my reſt ? 50. Hath not my hand
made all theſe things - .
Two things we have in theſe verſes:
I. Stephen upbraids them with the idolatry of their fathers, which
God gave them up to, as a puniſhment for their early forſaking him in
worſhipping the golden calf; and this was the ſaddeſt puniſhment of all
for that fin, as it was of the idolatry of the Gentile world, that God
gave them up to a reprobate ſenſe. When “Iſrael was joined to idols,
joined to the golden calf,” and, not long after, to Baal-peor, God ſaid,
Let them alone ; let them go on, v. 42. “ Then God turned, and gave
them up to worſhip the hoſt of heaven.” He particularly cautioned
them not to do it, at their peril, and gave them reaſons why they ſhould
not; but when they were bent upon it, he gave them up to their own
hearts' lust, withdrew his reſtraining grace, and then they walked in
their own counſels, and were ſo ſcandalouſly mad upon their idols, as
never any people were. Compare Deut. 4, 19, with Jer. 8, 2.
For this he quotes a paſſage out of Amos 5. 25. For it would be
leſs invidious to tell them their own from an Old Teſtament prophet,
who upbraids them, * -
1. For not ſacrificing to their own God in the wilderneſs; (v. 42.)
“Have ye offered to me ſlain beaſts, and ſacrifices, by the ſpace of forty
years in the wilderneſs * No ; during all that time it was intermitted;
they did not ſo much as keep the paſſover after the ſecond year. It was
God’s condeſcenſion to them, that he did not infiſt upon it during their
unſettled ſtate ; but then let them confider how ill they requited him,
in offering ſacrifices to idols, when God diſpenſed with their offering to
him. This is alſo a check to their zeal for the cuſtoms that Moſes de-
livered to them, and their fear of having them changed by this Jesus, that
immediately after they were delivered, they were for forty years together
diſuſed as needleſs things. -
2. For ſacrificing to other gods after they came to Canaan; (v. 43.
“Ye took up the tabernacle of Moloch.” Moloch was the idol of the
children of Ammon, to which they barbarouſly offered their own chil-
dren in ſacrifice, which they could not do without great terror and
grief to themſelves and their families; yet this unnatural idolatry they
arrived at, when God gave them up to worſhip the host of heaven. See
2 Chron. 28. 3. It was ſurely the ſtrongeſt deluſion that ever people
were given up to, and the greateſt inſtance of “the power of Satan in
the children of diſobedience,” and therefore it is here ſpoken of empha-
tically, “Yea, you took up the tabernacle of IMoloch,” you ſubmitted
even to that, and to the worſhip of the ſtar of your god Remphan ; ſome
think it fignifies the moon, as Moloch does the sun ; others take it for
Saturn, for that planet is called Remphan, in the Syraic and Perſian lan-
guages. The Septuagint puts it for Chiun, as being a name more com-
monly known. They had images repreſenting the ſtar, like the filver
ſhrines for Diana, here called the figures which they made to worship.
Dr. Lightfoot thinks they had figures repreſenting the , whole ſtarry
firmament, with all the conſtellations, and the planets, and theſe are called
Remphan, “the high repreſentation,” like the celeſtial globe. A poor
thing to make an idol of, and yet better than a golden calf -
Now for this it is threatened, I will carry you away beyond Babylon.
In Amos it is beyond Damaſcus, meaning to Babylon, the land of the
north. But Stephen changes it, with an eye to the captivity of the ten
tribes, who were “carried away beyond Babylon, by the river of Gozan,
and in the cities of the Medes,” 2 Kings 17. 6. Let it not therefore
ſeem ſtrange to them, to hear of the deſtruction of this place, for they
had heard of it many a time from the prophets of the Old Teſtament,
who were not therefore accuſed as blaſphemers by any but the wicked
rulers. It was obſerved, in the debate on Jeremiah’s caſe, that Micah
was not called to an account, though he propheſied, ſaying, Zion shall be
ploughed as a field, Jer 26, 18, 19. -
II. He gives an anſwer particularly to the charge exhibited againſt
him relating to the temple, “that he ſpake blaſphemous words againſt
that holy place,” v. 44.50. He was accuſed for ſaying that Jeſus would
destroy this holy place; “And what if I did ſay ſo 2° (faith Ste-
phen ;) “the glory of the holy God is not bound up in the glory of
this holy place, but that may be preſerved untouched, though this be
laid in the duſt ;” for, --
1. It was not till our fathers came into the wilderneſs, in their way to
Canaan, that they had any fixed place of worſhip; and yet the patriarchs
many ages before, worſhipped God acceptably at the altars they had ad-
joining to their own tents in the open air—sub dio; and he that was
worſhipped without a holy place, in the firſt, and beſt, and pureſt ages of
Stephen's Addreſs.
the Old Teſtament church, may and will be ſo when this holy place is
| deſtroyed without any diminution to his glory. - -
2. The holy place was at firſt but a tabernacle, mean and moveable,
ſpeaking itſelf to be ſhort-lived, and not deſigned to continue always.
Why might not this holy place, though built of ſtones, be decently brought
to its end, and give place to its betters, as well as that though fratned of
curtains As it was no diſhonour, but an honour, to God, that the ta-
bernacle gave way to the temple, ſo it is now that the material temple.
gives way to the ſpiritual one, and ſo it will be when, at laſt, the ſpiri-
tual temple ſhall give way to the eternal one.
3. That tabernacle was a tabernacle of witneſs, or of teſtimony, “a
figure for the time then preſent, (Heb. 9. 9.) a figure of good things
to come, of the true tabernacle which the Lord pitched, and not men,”
Heb. 8. 2. This was the glory both of the tabernacle and temple, that
they were erected for a teſtimony of that temple of God, which in the
latter days ſhould be opened in heaven, (Rev. 11. 19.) and of Chriſt’s
tabernacling it on earth, (as the word is, John I. 14.) and of the temple
of his body. -
4. That tabernacle was framed juſt as God appointed, and “accord-
ing to the faſhion which Moſes ſaw in the mount ;” which plainly inti-
mates that it had reference to good things to come ; its riſe being heavenly,
its meaning and tendency were ſo ; and therefore it was no diminution at
all to its glory, to ſay, “that this temple made with hands ſhould be de-
ſtroyed,” in order to the building of another made without hands; which
was Chriſt’s crime, (Mark 14.58.) and Stephen’s.
5. That tabernacle was pitched firſt in the wilderneſs; it was not a na-
tive of this land of yours, (to which you think it muſt for ever be con-
fined,) but was brought in in the next age, by our fathers who came after
thoſe who firſt erected it, into the poſſeſſion of the Gentiles, into the
land of Canaan, which had long been in the poſſeſſion of the devoted nations,
“whom God drove out before the face of our fathers.” And why may
not God ſet up his ſpiritual temple, as he had done the material taber-
nacle, in thoſe countries that were now the poſſeſſion of the Gentiles 2
That tabernacle was brought in by thoſe who came with Jéſus, that is,
Joshua. And I think, for diſtinčtion-ſake, and to prevent miſtakes, it
out to be ſo read, both here and Heb. 4. 8. Yet in naming Joshua
here, which, in Greek, is Jeſus, there may be a tacit intimation, that as
the Old Teſtament Joſhua brought in that typical tabernacle, ſo the New
Teſtament Joſhua ſhould bring in the true tabernacle into the poſſeſſion
of the Gentiles.
6. That tabernacle continued for many ages, even to the days of David,
above four hundred years, before there was any thought of building a
temple, v. 45. David, having found favour before God, did indeed de-
fire this further favour, to have leave to build God a houſe, to be a con-
ſtant ſettled tabernacle or dwelling-place, for the Shechinah, or the
tokens of the preſence of the God of Jacob, v. 46. Thoſe who have
found favour with God, ſhould ſhew themſelves forward to advance the
intereſts of his kingdom among men. -
7. God had his heart ſo little upon a temple, or ſuch a holy place as
they were ſo jealous for, that, when David deſired to build one, he was
forbidden to do it; God was in no haſte for one, as he told Dávid ;
(2 Sam. 7. 7.) and therefore it was not he but his ſon Solomon, ſome
years after, that built him a houſe. David had all that ſweet commu-
nion with God in public worſhip, which we read of in his pſalms, before
there was any temple built. -
8. God often declared, that temples, made with hands, were not his
delight, nor could add any thing to the perfeótion of his reſt and joy.
Solomon when he dedicated the temple, acknowledged that God dwelleth
not in temples made with hands; he has not need of them, is not benefited
by them, cannot be confined to them. The whole world is his temple, in
which he is every where preſent, and filis it with his glory ; and what occa-
ſion has he for a temple then to manifeſt himſelf in 2 Indeed the pretended
deities of the heathen needed temples made with hands, for they were
gods made with hands, (v. 41.) and had no other place to manifeſt them-
felves in than in their own temples; but the one only true and living
God needs no temple, for the heaven is his throne, in which he reſts, and
the earth is his footſtool, over which he rules; (v. 49, 50.) and therefore,
What houſe will ye build me, comparable to this which I have already ?
Or, what is the place of my reſt ? What need have I of a houſe, either to
repoſe myſelf in, or to ſhew myſelf? Hath not my hand made all theſe
things 2 And theſe shew his eternal power and Godhead; (Rom. 1. 20.)
they ſhew themſelves ſo to all mankind, that they are without excuſe,
who worſhip other gods. And as the world is thus God’s temple,
wherein he is manifeſted, ſo it is God’s temple in which he will be wor-
THE ACTs, VII.
Stephen's Addreſs.
ſhipped. As the earth is full of his glory, and is therefore his temple,
Iſa. 6. 3.) ſo the earth is, or ſhall be, full of his praiſe, (Hab. 2. 3.)
and all the ends of the earth shall fear him ; (Pſ. 67. 7.) upon that ac.
count it is his temple. It was therefore no refle&tion at all upon this
holy place, however they might take it, to ſay that Jesus ſhall destroy
this temple and ſet up another, into which all nations ſhall be admitted,
ch. 15. 16, 17. And it would not ſeem ſtrange to them who confidered
that ſcripture which Stephen here quotes, (Iſa. 66. 1..3.) which, as
it ſpake God’s comparative contempt of the external part of his ſervice,
ſo it plainly foretold the rejećtion of the unbelieving Jews, and the
welcome of the Gentiles into the church, that were of a contrite ſpirit.
51. Ye ſtiff-necked, and uncircumciſed in heart and
ears, ye do always reſiſt the Holy Ghoſt: as your fathers
did, ſo do ye. 52. Which of the prophets have not your
fathers perſecuted And they have ſlain them which
ſhewed before of the coming of the juſt One, of whom
ye have been now the betrayers and murderers: 53. Who
have received the law by the diſpoſition of angels, and
have not kept it. -
Stephen was going on in his diſcourſe, (as it ſhould ſeem by the
thread of it,) to ſhew that, as the temple, ſo the temple-ſervice muſt
come to an end, and it would be the glory of both to give way to that
worship of the Father in ſpirit and in truth, which was to be eſtabliſhed
in the kingdom of the Mºſiah, ſtripped of the pompous ceremonies of the
old law ; and ſo he was going to apply all this which he had ſaid, more
cloſely to his preſent purpoſe ; but he perceived they could not bear
it; they could patiently hear the hiſtory of the Old Teſtament told; (it
was a piece of learning which they themſelves dealt much in ;) but if
Stephen go about to tell them that their power and tyranny muſt come
down, and that the church muſt be governed by a ſpirit of holineſs and
love, and heavenly-mindedneſs, they will not ſo much as give him the
hearing. It is probable, that he perceived this, and that they were going
to filence him ; and therefore he breaks off abruptly in the midſt of his
diſcourſe, and by that Spirit of wiſdom courage and power where with he
was filled, he ſharply rebuked his perſecutors, and gave them their own ;
for if they will not admit the teſtimony of the goſpel to them, it ſhall
become a teſtimony againſt them.
I. They, like their fathers, were ſtubborn and wilful, and would not
be wrought upon by the various methods God took to reclaim and re-
form them ; they were like their fathers, inflexible both to the word of
God and to his providences. -
1. They were ſtiff-necked, (v. 51.) and would not ſubmit their necks
to the ſweet and eaſy yoke of God’s government, nor draw in it, but
were like a bullock unaccuſtomed to the yoke; or they would not bow
their heads, no not to God himſelf, would not do obeiſance to him,
would not humble themſelves before him ; the ſtiff neck is the ſame with
the hard heart, obſtinate and contumacious, and that will not yield—the
general charaćter of the Jewiſh nation, Exod. 32.9.-33. 3, 5.—34. 9.
Deut. 9. 6, 13.−31. 27. Ezek. 2.4. -
2. They were uncircumcised in heart and ears; their hearts and ears
were not devoted and given up to God, as the body of the people were
in profeſſion by the ſign of circumciſion ; “In name and ſhew you are
circumciſed Jews, but in heart and ears you are ſtill uncircumciſed hea.
thens, and pay no more deference to the authority of your God than they
do, Jer. 9, 26. You are under the power of unmortified luſts and corrup-
tions, which ſtop your ears to the voice of God, and harden your hearts
to that which is both moſt commanding and moſt affecting.” They had
not that “circumcificn made without hands, in putting off the body of
the fins of the fleſh,” Col. 2. 1 1. -
II. They, like their fathers, were not only not influenced by the
methods God took to reform them, but they were enraged and incenſed
againſt them ; ?e do always resist the Holy Ghost. -
1. They refifted the Holy Ghoſt ſpeaking to them by the prophets,
whom they oppoſed and contradićted, hated and ridiculed ; this ſeems
eſpecially meant here, by the following explication, “Which of the pro.
phets have not your fathers persecuted 2. In perſecuting and filencing them
that ſpake by the inſpiration of the Holy Ghoſt, they reſiſted the Holy
Ghoſt. Their fathers refifted the Holy Ghoſt in the prophets that
God raiſed up to them, and ſo did they in Chriſt’s apoſtles and miniſters,
who ſpake by the ſame Spirit, and had greater meaſures of his gifts than
the prophets of the Old Teſtament had, and yet were more reſiſted.
ſtrugg
it.
|
2. They reſiſted the Holy Ghoſt ſtriving with them by their own con-
feiences, and would not comply with the convićtions and dićtates of them.
God’s Spirit ſtrove with them as with the old world, but in vain; they
refifted him, took part with their corruptions againſt their convićtions,
and rebelled againſt the light. There is that in our finful hearts, that al-
ways reſiſts the Holy Ghoſt, a fleſh that luſts againſt the Spirit, and wars
againſt his motions ; but in the hearts of God’s eleēt, when the fulneſs
of time comes, this reſiſtence is overcome and overpowered, and after a
le the throne of Chriſt is ſet up in the ſoul, and every thought that
had exalted itſelf againſt it, is brought into captivity to it, 2 Cor. 10. 4, 5.
That grace therefore which effects this change, might more fitly be
called victorious grace, than irresistible. -
II. They, like their fathers, perſecuted and ſlew thoſe whom God
ſent unto them to call them to duty, and make them offers of mercy.
1. Their fathers had been the cruel and conſtant perſecutors of the
Old Teſtament prophets; (v. 57.) “Which of the prophets have not
your fathers perſecuted 2’” More or leſs, one time or other, they had a
blow at them all. With regard even to thoſe that lived in the beſt reigns,
when the princes did not perſecute them, there was a malignant party in
the nation that mocked at them and abuſed them, and moſt of them
were at laſt, either by colour of law, or popular fury, put to death; and
that which aggravated the fin of perſecuting the prophets, was, that the Af
bufineſs of the prophets they were ſo ſpiteful at, was, to shew before of
the coming of the Just One ; to give notice of God’s kind intentions to-
ward that people, to ſend the Meſfiah among them in the fulneſs of time.
They that were the meſſengers of ſuch glad tidings, ſhould have been
courted and careſſed, and have had the preferments of the beſt of benefac-
tors; but, inſtead of that, they had the treatment of the worſt of male-
factors. ---
2. They had been the betrayers and murderers of the Just One himſelf,
as Peter had told them, ch. 3. 24.—5. 30. They had hired Judas to
betray him, and had in a manner forced Pilate to condemn him ; and
therefore it is charged upon them, that they were his betrayers and mur-
derers. Thus they were the genuine feed of thoſe who ſlew them that
foretold his coming, which by ſlaying him, they ſhewed they would have
done if they had lived then ; and thus, as our Saviour had told them,
they brought upon themſelves the guilt of the blood of all the prophets.
Which of the prophets would they have ſhewed any reſpect to, who had
no regard to the Son of God himſelf? -
IV. They, like their fathers, put contempt upon divine revelation, and
would not be guided and governed by it ; and this was the aggravation
of their fin, that God had given, as to their fathers his law, ſo to them
1. Their fathers received the law, and have not kept it, v. 53. God
wrote to them the great things of his law, after he had firſt ſpoken
them to them ; and yet they were counted by them as a ſtrange or fo-
reign thing, which they were no way concerned in. The law is ſaid to
be received by the disposition of angels, becauſe angels were employed in
the ſolemnity of giving the law; in the thunderings and lightnings, and
the ſound of the trumpet. It is ſaid to be ordained by angels; (Gal.
3. 19.) God is ſaid to come with ten thousand of his ſaints, to give the
law; (Deut. 33. 2.) and it was a word spoken by angels, Heb. 2. 2.
This put an honour both upon the law and the Lawgiver, and ſhould in-
creaſe our veneration for both. But they that thus received the law, yet
kept it not, but by making the golden calf broke it immediately in a ca-
pital inſtance. -
2. They received the goſpel now, by the diſpoſition, not of angels,
but of the Holy Ghoſt; not with the ſound of a trumpet, but, which
was more ſtrange, in the gift of tongues, and yet they did not embrace
They would not yield to the plaineſt demonſtrations, any more than
their fathers before them did, for they were reſolved not to comply with
God either in his law or in his goſpel. -
We have reaſon to think Stephen had a great deal more to ſay, and
would have ſaid it, if they would have ſuffered him ; but they were
wicked and unreaſonable men with whom he had to do, that could no
more hear reaſon than they could speak it.
| his goſpel, in vain.
54. When they heard theſe things, they were cut to the
heart, and they gnaſhed on him with their teeth. , 55. But
he, being full of the Holy Ghoſt, looked up ſteadfaſtly into
heaven, and ſaw the glory of God, and Jeſus ſtanding on
the right hand of God. 56. And ſaid, Behold, I ſee the
heavens opened, and the Son of man ſtanding on the right
\
. .
\
hand of God. 57. Then they cried out with a loud voice,
and ſtopped their ears, and ran upon him with one accord,
58. And caſt him out of the city, and ſtoned him ; and the
witneſſes laid down their clothes at a young man’s feet,
whoſe name was Saul. 59. And they ſtoned Stephen,
calling upon God, and ſaying, Lord Jeſus, receive my ſpirit.
60. And he kneeled down, and cried with a loud voice,
Lord, lay not this fin to their charge. And when he had
faid this, he fell aſleep.
We have here the death of the firſt martyr of the Chriſtian church,
and there is in this ſtory a lively inſtance of the outrage and fury of the
perſecutors, (ſuch as we may expect to meet with if we are called out
to ſuffer for Chriſt,) and of the courage and comfort of the perſecuted,
that are thus called out. Here is hell in its fire and darkneſs, and heaven
in its light and brightneſs; and theſe here ſerve as foils to ſet off each
other. It is not here ſaid, that the votes of the council were taken upon
his caſe, and that by the majority he was found guilty, and then con-
demned and ordered to be ſtoned to death, according to the law, as a
blaſphemer; but, it is likely, ſo it was, and that it was not by the vio-
lence of the people, without order of the council, that he was put to
death; for here is the uſual ceremony of regular executions—be was
“ caſt out of the city, and the hands of the witneſſes were firſt upon
him.”
Let us obſerve here the wonderful diſcompoſure of the ſpirits of his
enemies and perſecutors, and the wonderful compoſure of his ſpirit.
I. See the ſtrength of corruption in the perſecutors of Stephen ; ma-
lice in perfeótion, hell itſelf broken looſe, men become incarnate devils,
and the ſerpent’s ſeed ſpitting their venom -
1. “When they heard theſe things, they were cut to the heart,”
(v. 54.) Signporo, the ſame word that is uſed Heb. 11. 37. and tranſ-
lated, they were ſawn aſunder. They were put to as much torture in
their minds as ever the martyrs were put to in their bodies. They were
filled with indignation at the unanſwerable arguments that Stephen urged
for their convićtion, and that they could find nothing to ſay againſt them.
They were not pricked to the heart with ſorrow, as thoſe were ch. 2. 37.
but cut to the heart with rage and fury, as they themſelves were, ch. 5. 33.
Stephen rebuked them ſharply, as Paul expreſſes it, (Tit. 1. 13.) &n-
Čičaos—cuttingly, for they were cut to the heart by the reproof. Note,
Rejećters of the goſpel and oppoſers of it are really tormentors to them-
ſelves. Enmity to God is a heart-cutting thing ; faith and love are
heart-healing. When they heard how he that looked like an angel before
he began his diſcourſe, talked like an angel, like a meſſenger from
heaven, before he had done it, they were “like a wild bull in a net, full
of the fury of the Lord,” (Iſa. 51. 20.) deſpairing to run down a cauſe
ſo bravely pleaded, and yet reſolved not to yield to it. - -
2. They gnashed upon him with their teeth; this ſpeaks, (1.) Great
malice and rage againſt him. Job complained of his enemy, that he
gnashed upon him with his teeth, Job. 16.9. The language of this was,
O that we had of his flesh to eat J Job 3]. 31. They grinned at him, as
dogs at thoſe they are enraged at ; and therefore Paul, cautioning againſt
thoſe of the circumcificn, ſays, Beware of dogs, Phil. 3. 2. Enmity at
the ſaints turns men into brute beaſts. (2.) Great vexation within
themſelves; they fretted to ſee in him ſuch manifeſt tokens of a divine
power and preſence, and it vexed them to the heart. The wicked shall
Jee it, and be grieved, he ſhall gnash with his teeth and melt away, Pſ.
112. 10. Gnaſhing with the teeth is often uſed to expreſs the horror
and torments of the damned. Thoſe that have the malice of hell, can-
not but have w?th it ſome of the pains of hell.
3. They cried out with a loud voice; (v. 50.) to irritate and excite one
another, and to drown the noiſe of the clamours of their own and one an-
other’s conſciences; when he ſaid, I ſee heaven opened, they cried with
a loud voice, that he might not be heard to ſpeak, Note, It is very
counmon for a righteous cauſe, particularly the righteous cauſe of Chriſt’s
religion, to be endeavoured to be run down by noiſe and clamour; what
is wanting in reaſon is made up in tumult, and “ the cry of him that
ruleth among fools, while the words of the wiſe are heard in quiet.”
They cried with a loud voice, as ſoldiers when they are going to engage
in battle, muſtering up all their ſpirit and vigour for this deſperate en-
COul) ter. - -
4. They stopped their ears, that they might not hear their own noiſi-
aeſs ; or perhaps, under pretence that they could not bear to hear his
g
4
|
THE ACTs, vii.
Stephen's Martyrdom.
} blaſphemies. As Caiaphas rent his clothes when Chriſt ſaid, “Here-
after ye ſhall ſee the Son of man coming in glory,” (Matth. 26.64, 65.)
ſo theſe here stopped their ears when Stephen ſaid, I now see the Son of man
standing in glory; both pretending that what was ſpoken was not to be
heard with patience. Their ſtopping their ears was, (1.) A manifeſt
ſpecimen of their wilful obſtinacy; they were reſolved they would not
hear what had a tendency to convince them, which was what the prophets
often complained of ; they were “like the deaf adder, that will not hear
the voice of the charmer,” Pſ. 58, 4, 5. (2.) It was a fatal omen of
that judicial hardneſs to which God would give them up. They ſtopped
| their ears, and then God in a way of righteous judgment, ſtopped them.
That was the work that was now in doing with the unbelieving Jews; ,
“ Make the heart of this people fat, and their ears heavy 5' thus was
Stephen’s chara&ter of them anſwered, Te uncircumcised in heart and ears.
5. They ran upon him with one accord; the people and the elders of
the people, judges, proſecutors, witneſſes, and ſpectators, they all flew
| upon him, as beaſts upon their prey. See how violent they were, and
in what haſte; they ran upon him, though there was no danger of his
out-running them : and ſee how unanimous they were in this evil thing ;
they ran upon him with one accord, one and all, hoping thereby to ter-
rify him, and put him into confuſion ; envying him his compoſure and
comfort in ſoul, with which he wonderfully enjoyed himſelf in the midſt
of this hurry; they did all they could to ruffle him.
6. They cast him out of the city, and stoned him ; as if he were not
worthy to live in Jeruſalem ; nay not worthy to live in this world; pre-
tending herein to execute the law of Moſes, (Lev. 24. 16.) “He that blaſ-
phemeth the name of the Lord, ſhall ſurely be put to death, all the congre-
gation ſhall certainly ſtone him.” And thus, they had put Chriſt to
death, when this ſame court had found him guilty of blaſphemy, but that,
for his greater ignominy, they were defirous that he ſhould be crucified,
and God over-ruled it for the fulfilling of the ſcripture. The fury with
which they managed the execution, is intimated in that they caſt him out
of the city, as if they could not bear the fight of him ; they treated him
as an anathema, as the off-ſcouring of all things. The witneſſes againſt .
him were the leaders in the execution, according to the law, (Deut.
17. 7.) “ The hands of the witneſſes ſhall be firſt upon him, to put him
to death,” and particularly in the caſe of blaſphemy, Lev. 24. 14.
| Deut. 13. 9. Thus they were to confirm their teſtimony. Now the
ſtoning of a man being a laborious piece of work, the witneſſes put off
their upper garments, that they might not hang in their way, “ and they
laid them down at a young man’s feet whoſe name was Saul,” now a
pleaſed ſpectator of this tragedy; it is the firſt time we find mention of
his name, we ſhall know it and love it better when we find it changed to
Paul, and him changed from a perſecutor into a preacher. This little
inſtance of his agency in Stephen’s death he afterward refle&ted upon
with regret; (ch. 22. 20.) I kept the remnant of them that ſlew him.
II. See the ſtrength of grace in Stephen, and the wonderful inſtances
of God’s favour to him, and working in him. As his perſecutors were
full of Satan, ſo was he full of the Holy Ghost, fuller than ordinary,
anointed with freſh oil for the combat, that, as the day, ſo might the
strength be. Upon this acconnt they are “bleſſed, who are perſecuted
for righteouſneſs-ſake, that the Spirit of God and of glory reſts upon
them,” 2 Pet. 4. 14. When he was choſen to public ſervice, he was de-
ſcribed to be a man full of the Holy Ghost ; (ch. 6.5.) and now that he
is called out to martyrdom, he has ſtill the ſame charaćter. Note, They
that are full of the Holy Ghoſt are fit for any thing, either to do for
Chriſt, or to ſuffer for him. And thoſe whom God calls out to hard
ſervices for his name, he will qualify for thoſe ſervices, and carry com-
fortably through them, by filliag them with the Holy Ghoſt ; that as
their afflićtions for Chriſt do abound, their conſolation in him may yet
more abound, and then none of theſe things move them.
Now here we have a remarkable communion between this bleſſed
martyr and the bleſſed Jeſus in this critical moment. When the fol-
lowers of Chriſt are for his ſake “killed all the day long, and accounted
as ſheep for the ſlaughter;” does that ſeparate them from the love of
Chriſt 2 Does he love them the leſs 2 Do they love him the leſs 2 No,
by no means ; and ſo it appears by this ſtory; in which we may obſerve,
1. Chriſt’s gracious manifeſtation of himſelf to Stephen, both for his
| comfort and for his honour, in the midſt of his ſufferings ; when they
were cut to the heart, and gnaſhed upon him with their teeth, ready to
eat him up, then he had a view of the glory of Chriſt, ſufficient to fill
him with joy unſpeakable; which was intended not only for his encou-
ragement, but for the ſupport and comfort of all God’s ſuffering ſer-
| wants in all ages.
THE ACTs, vii.
Stephen's Martyrdom.
(1.) He, “being full of the Holy Ghoſt, looked up ſteadfaſtly into
heaven,” v. 55. [1..]. Thus he looked above the power and fury of his
perſecutors, and did as it were deſpiſe them, and laugh them to ſcorn, as
the daughter of Zion, Iſa. 37. 22. They had their eyes fixed upon him,
full of malice and cruelty; but he looked up to heaven, and never minded
them ; was ſo taken up with the eternal life now in proſpect, that he
ſeemed to have no manner of concern for the natural life now at ſtake.
Inſtead of looking about him, to ſee either which way he was in danger,
or which way he might make his eſcape, he looks up to heaven; thence
only comes his help, and thitherward his way is ſtill open ; though they
compaſs him about on every fide, they cannot interrupt his intercourſe
with heaven. Note, A believing regard to God and the upper world,
will be of great uſe to us, to ſet us above the fear of man; for as far as
we are under the influence of that fear we forget the Lord our Maker,
Iſa. 51. 13. [2.] Thus he dire&ted his ſufferings to the glory of God,
to the honour of Chriſt, and did as it were appeal to heaven concerning
them ; Lord, for thy ſake I ſuffer this ; and expreſs his earneſt expecta-
tion that Chriſt ſhould be magnified in his body. Now that he was ready
to be offered, he looks up ſteadfaſtly to heaven, as one willing to offer
himſelf. [3] Thus he lifted up his ſoul with his eyes to God in the
heavens, in pious ejaculations, calling upon God for wiſdom and grace
to carry him through this trial in a right manner. God has promiſed
that he will be with his ſervants whom he calls out to ſuffer for him ;
but he will for this be ſought unto. He is nigh unto them, but it is in that
which they call upon him for. Is any afflicted 2 Let him pray. [4.]
Thus he breathed after the heavenly country, to which he ſaw the fury
of his perſecutors would preſently ſend him. It is good for dying ſaints
to look up ſteadfaſtly to heaven; “Yonder is the place whither death
will carry my better part, and then, 0 death, where is thy ſting !” [5.]
Thus, he made it to appear that he was full of the Holy Ghoſt ; for,
wherever the Spirit of grace dwells and works and reigns, he directs the
eye of the ſoul upward. Thoſe that are full of the Holy Ghoſt will
look up ſteadfaſtly to heaven, for there their heart is. [6.] Thus he
put himſelf into a poſture to receive the following manifeſtation of the
divine glory and grace. If we expect to hear from heaven, we muſt look
up ſteadfaſtly to heaven.
(2.) He ſaw the glory of God; (v. 55.) for he ſaw, in order to that,
the heavens opened, v. 50. Some think his eyes were ſtrengthened and
the fight of them ſo raiſed above its natural pitch, by a ſupernatural
power, that he ſaw into the third heavens, though at ſo vaſt a diſtance;
as Moſes’ fight was enlarged to ſee the whole land of Canaan. Others
think it was a repreſentation of the glory of God ſet before his eyes, as,
before, Iſaiah and Ezekiel ; heaven did as it were come down to him, as
Rev. 21. 2. The heavens were opened, to give him a view of the hap-
pineſs he was going to, that he º: in proſpect of that, go cheerfully
through death, ſo great a death. Would we by faith look up ſteadfaſtly,
we might ſee the heavens opened by the mediation of Chriſt, the vail
being rent, and “a new and living way laid open for us into the holieſt.”
The heaven is opened for the ſettling of a correſpondence between God
and men, that his favours and bleſfings may come down to us, and our
prayers and praiſes may go up to him. We may alſo ſee the glory of
God, as far as he has revealed it in his word ; and the fight of this will
carry us through all the terrors of ſufferings and death. -
(3.) He “ ſaw Jeſus ſtanding on the right hand of God ;” (v. 55.)
#he Son of man, ſo it is, v. 56. Jeſus, being the Son of man, having taken
our nature with him to heaven, and being there clothed with a body,
might be ſeen with bodily eyes, and ſo Stephen ſaw him.
Old Teſtament prophets ſaw the glory of God, it was attended with
angels. The Shechinah or divine preſence in Iſaiah’s viſion was attended
with Seraphim ; in Ezekiel’s viſion with Cherubim ; both fignifying the
angels, the miniſters of God’s providence. But here no mention is made
of the angels, though they ſurround the throne and the Lamb ; inſtead
of them Stephen ſees Jeſus at the right hand of God, the great Mediator
of God’s grace, from whom more glory redounds to God than from all
the miniſtration of the holy angels. The glory of God ſhines brigheſt
in the face of Jeſus Chriſt ; for there ſhines the glory of his grace, which
is the moſt illuſtrious inſtance of his glory. God appears more glorious
with Jeſus ſtanding at his right hand, than with millions of angels about
him. Now, [1..] Here is a proof of the exaltation of Chriſt to the Fa-
ther’s right hand; the apoſtles ſaw him aſcend, but they did not ſee him
fit down, a cloud received him out of their ſight. We are told that he ſat
down on the right hand of God ; but was he ever ſeen there 2 Yes,
Stephen ſaw him there, and was abundantly ſatisfied with the fight. He
faw Jeſus at the right hand of God, noting both his tranſcendent dignity,
WoL. W. No. 92.
| us, or does concerning us, it is by him ; for he is his right Hand.
to punish, Iſa. 26. 21.
When the
and his ſovereign dominion, his uncontrollable ability, and his univerſal
agency whatever God’s right hand either gives to us, or receives from
2.
He is uſually ſaid to ſit there ; but Stephen ſees him standing i: :
one more than ordinarily concerned at preſent for his ſuffering ſervant;
he ſtood up as a Judge to plead his cauſe againſt his perſecutors; he is
raiſed up out of his holy habitation, (Zech. 2. 13.) comes out of his place
He ſtands ready to receive him and crown him,
and in the mean time to give him a proſpect of the joy ſet before him.
[3.]. This was intended for the encouragement of Stephen ; he ſees
Chriſt is for him, and then no matter who is againſt him. When our
Lord Jeſus was in his agony, an angel appeared to him, ſtrengthening
him ; but Stephen had Chriſt himſelf appearing to him. Note, Nothing
ſo comfortable to dying ſaints, nor ſo animating to ſuffering ſaints, as to
ſee Jeſus at the right hand of God; and, bleſſed be God, by faith we
may ſee him there. •
(4.) He told thoſe about him what he ſaw ; (v. 56.) Behold, I ſee
the heavens opened. That which was a cordial to him, ought to have
been a convićtion to them, and a caution to them to take heed of pro-
ceeding againſt one whom Heaven thus ſmiled upon ; and therefore what
he ſaw he declared, let them make what uſe they pleaſed of it. If ſome
were exaſperated by it, others perhaps might be wrought upon to confider
this Jeſus whom they perſecuted, and to believe in him. -
2. His pious addreſſes to Jeſus Chriſt; the manifeſtation of God’s
glory to him did not ſet him above praying, but rather ſet him upon it;
They stoned Stephen, calling upon God, v. 59. Though he called upon
God, and by that ſhewed himſelf to be a true-born Iſraelite, yet they
proceeded to ſtone him, not confidering how dangerous it is to fight
againſt thoſe that have an intereſt in Heaven. Though they ſtoned him,
yet he called upon God; nay, therefore he called upon him. Note, It
is the comfort of thoſe who are unjuſtly hated and perſecuted by men,
that they have a God to go to, a God all-ſufficient to call upon. Men
stop their ears, as they did here; (v. 57.) but God does not. Stephen
was now cast out of the city, but he was not caſt out from his God. He
was now taking his leave of the world, and therefore calls upon God;
for we muſt do that as long as we live. Note, It is good to die praying ;
then we need help—ſtrength we never had, to do a work we never did ;
and how muſt we fetch in that help and ſtrength but by prayer :
Two ſhort prayers Stephen offered up to God in his dying moments,
and in them as it were breathed out his ſoul.
(1.) Here is a prayer for himſelf; Lord Jeſus, receive my ſpirit.
Thus Chriſt had himſelf refigned his Spirit immediately into the hand of
the Father. We are here taught to reſign ours into the hands of Chriſt
as Mediator, by him to be recommended to the Father. Stephen ſaw
Jeſus ſtanding at the Father’s right hand, and he thus calls to him,
“Bleſſed Jeſus, do that for me now, which thou ſtandeſt there to do for
all thine, receive my departing ſpirit into thy hand.” Obſerve,
[1..] The ſoul is the man, and our great concern, living and dying,
muſt be about our ſouls. Stephen’s body was to be miſerably broken,
and ſhattered, and overwhelmed with a ſhower of ſtones, the earthly
houſe of this tabernacle violently beaten down and abuſed ; but, however
it goes with that, “Lord,” ſaith he, “let my ſpirit be ſafe; let it go
well with my poor ſoul.” Thus while we live, our care ſhould be, that
though the body be ſtarved or ſtripped, the ſoul may be fed and clothed;
though the body lie in pain, the ſoul may dwell at eaſe; and when we
die, that though the body be thrown by as a deſpiſed broken veſſel, and
a veſſel in which there is no pleaſure, yet the ſoul may be preſented a
veſſel of honour; that God may be the ſtrength of the heart and its Por-
tion, though the fleſh fail. i
[2.] Our Lord Jeſus is God, to whom we are to ſeek, and in whom
we are to confide and comfort ourſelves living and dying. Stephen here
prays to Chriſt, and ſo muſt we ; for it is the will of God that all men
ſhould thus “honour the Son, even as they honour the Father.” It is
Chriſt we are to commit ourſelves to, who alone is able to keep what we
commit to him againſt that day: it is neceſſary that we have an eye to
Chriſt when we come to die, for there is no venturing into another world
but under his condućt ; no living comforts in dying moments, but what
are fetched from him. e -
[3.] Chriſt’s receiving our ſpirits at death, is the great thing we are
to be careful about, and to comfort ourſelves with. We ought to be in
care about this while we live, that Chriſt may receive our ſpirits when
we die; for if he reječt and diſown them, whither will they betake
themſelves 2 How can they eſcape being a prey to the roaring lion ? To
him therefore we muſt commit them daily, to be ruled and ſanétified,
THE ACTS, VIII.
and made meet for heaven, and then, and not otherwiſe, he will receive
them. And if this has been our care while we live, it may be our com-
fort when we come to die, that we ſhall be received into everlaſting habi-
stations.
(2.) Here is a prayer for his perſecutors, v. 60.
. . [1..] The circumſtances of this prayer are obſervable, for it ſeems to
have been offered up with ſomething more of ſolemnity than the former.
First, He kneeled down; which was an expreſſion of his humility in
prayer. Secondly, He cried with a loud voice ; which was an expreſſion
of his importunity. But why ſhould he thus ſhew more humility and
importunity in this requeſt than in the former ? The anſwer is this, None
could doubt of his being in good earneſt in his prayers for himſelf, and
therefore there he needed not to uſe ſuch outward expreſſions of it; but
in his prayer for his enemies, becauſe that is ſo much againſt the grain of
corrupt nature, it was requifite he ſhould give proofs of his being in
earneſt. ^
[2.] The prayer itſelf; “ Lord, lay not this fin to their charge ;”
therein he followed the example of his dying Maſter, who prayed thus
for his perſecutors, Father, forgive them ; and ſet an example to all fol-
lowing ſufferers in the cauſe of Chriſt, thus to pray for thoſe that perfe-
cute them. Prayer may preach ; this did ſo to thoſe who ſtoned Ste-
phen ; and therefore he kneeled down, that they might take notice he
was going to pray, and cried with a loud voice, that they might take
notice of what he ſaid, and might learn, First, That what they did was
a ſin, a great fin, which, if divine mercy and grace did not prevent, would
be laid to their charge, to their everlaſting confuſion. Secondly, That,
notwithſtanding their malice and fury againſt him, he was in charity with
them, and was ſo far from defiring that God would avenge his death
upon them, that it was his hearty prayer to God, that it might not in
any degree be laid to their charge. A ſad reckoning there would be for
it ; if they did not repent, it would certainly be laid to their charge ;
but he, for his part, did not deſire the woful day. Let them take no-
tice of this, and when their thoughts were cool, ſurely they would not
eaſily forgive themſelves putting him to death, who could ſo eaſily for-
give them. “ The blood-thirſty hate the upright, but the juſt ſeek his
ſoul,” Prov. 29. 10. Thirdly, That, though the fin was very heinous,
yet they muſt not deſpair of the pardon of it, upon their repentance. If
they would lay.it to their hearts, God would not lay it to their charge.
“Do you think, ſaith St. Auſtin, that Paul heard Stephen pray this
prayer It is likely he did, faith he, and ridiculed it then ; (audivit ſub-
Jannans,ſed irriftt—he heard with ſcorn ; ) but afterward he had the be-
nefit of it, and fared the better for it.”
3. His expiring with this ; When he had ſaid this, he fell aſleep; or,
as he was ſaying this, the blow came, that was mortal. Note, Death is
but a ſleep to good people ; not the ſleep of the ſoul, (Stephen had
given that up into Chriſt’s hand,) but the ſleep of the body; it is its
reſt from all its griefs and toils, it is perfeót eaſe and indolence. Stephen
died as much in a hurry as ever any man did, and yet, when he died, he
fell aſleep; he applied himſelf to his dying work with as much compo-
ſure of mind as if he had been going to ſleep; it was but cloſing his
eyes, and dying. Obſerve, He fell aſleep when he was praying for his
perſecutors; it is expreſſed as if he thought he could not die in peace
till he had done that. It contributes very much to our dying comfort-
ably, to die in charity with all men ; we are then found of Chriſt in
peace; let not the fun of life go down upon our wrath. He fell aſleep;
the vulgar Latin adds, in the Lord ; in the embraces of his love. If he
thus ſleep, he ſhall do well; he ſhall awake again in the morning of the
1eſurre&tion.
CHAP. VIII.
In this chapter, we have an account of the perſecutions of the christians,
and the propagating of christianity thereby. It was strange, but very
true, that the diſciples of Christ, the more they were afflicted the more
they multiplied. I. Here is the church ſuffering ; upon the occaſion of
putting Stephen to death, a very sharp storm aroſe, which forced many
Jrom Jeruſalem, v. 1.3. II. Here is the church ſpreading by the mi-
nistry of Philip and others, that were diſperſed upon that occaſion. We
have here, 1. The goſpel brought to Samaria ; preached there; (v. 4, 5.)
emb, aced there, (v. 6...8.) even by Simon Magus ; (v. 9... 13.) the
ift of the Holy Ghost conferred upon ſome of the believing Samaritans
y the impoſition of the hands of Peter and John ; (v. 14...17.) and
the ſevere rebuke given by Peter to Simon Magus for bidding money for
a power to bestow that gift, v. 18.25. 2. The goſpel ſent to Ethiopia,
Perſecution continued.
by the Eunuch, a perſon ºf quality of that country; he is returning home
in his chariot from Jeruſalem, v. 26.28. Philip is ſent to him, and in
his chariot preaches Christ to him, (v. 29.35.) baptizes him upon his
profeſſion of the christian faith, (v. 36.38.) and then leaves him,
v. 39.40. Thus in different ways and methods the goſpel was diſſº
among the nations, and, one way or other, Have they not all heard |
1. A ND Saul was conſenting unto his death. And at
that time there was a great perſecution againſt the
church which was at Jeruſalem; and they were all ſcat-
tered abroad throughout the regions of Judea and Sama-
ria, except the apoſtles. 2. And devout men carried Ste-
phen to his burial, and made great lamentation over him.
3. As for Saul, he made havock of the church, entering
into every houſe, and haling men and women, committed
them to priſon. 2’
In theſe verſes, we have, w -
I. Something more concerning Stephen and his death; how people
ſtood affected to it; variouſly, as generally in ſuch caſes, according to
men's different ſentiments of things. Chriſt had told his diſciples, when
he was parting with them, (John 16. 20.) “Ye ſhall weep and lament,
but the world ſhall rejoice.” Accordingly here is, -
1. Stephen's death rejoiced in by one ; by many, no doubt, but by
one in particular, and that was Saul, who was afterward called Paul; he
was conſenting to his death, ovºvºox&—he conſented to it with delight; ſo
the word fignifies ; he was pleaſed with it, he fed his eyes with this
bloody ſpectacle, in hopes it would put a ſtop to the growth of chriſti-
anity. We have reaſon to think that Paul ordered Luke to inſert this,
for ſhame to himſelf, and glory to free grace. Thus he owns himſelf
guilty of the blood of Stephen, and aggravates it with this, that he did
not do it with regret and reluctancy, but with delight and a full ſatisfac-
tion ; like thoſe who not only “do ſuch things, but have pleaſure in
them that do them.”
2. Stephen’s death bewailed by others ; (v. 2.) Devout men, which
ſome underſtand of thoſe that were properly ſo called, proſélytes, one of
whom Stephen himſelf, probably, was. Or, it may be taken more
largely ; ſome of the church that were more devout and zealous than the
reſt, went, and gathered up the poor cruſhed and broken remains, to
which they gave a decent interment; probably in the field of blood,
which was bought ſome time ago to bury ſtrangers in. They buried
him ſolemnly, and made great lamentation over him. Though his death
was of great advantage to himſelf, and great ſervice to the church, yet
they bewailed it as a general loſs, ſo well qualified was he for the ſervice,
and ſo likely to be uſeful both as a deacon and, as a diſputant. It is
an ill ſymptom, if, when ſuch men are taken away, it is not laid to heart.
Thoſe devout men paid theſe their laſt reſpects to Stephen, (1.) To ſhew
that they were not aſhamed of the cauſe for which he ſuffered, nor
aſhamed of the wrath of thoſe that were enemies to it; for, though they
now triumph, the cauſe is a righteous cauſe, and will be at laſt a vićtori.
ous one. (2.) To ſhew the great value and eſteem they had for this
faithful ſervant of Jeſus Chriſt, this firſt martyr for the goſpel, whoſe º
memory ſhall always be precious to them, notwithſtanding the ignominy
of his death. They ſtudy to do honour to him, whom God put honour-
upon. (3.) To teſtify their belief and hope of the “reſurre&tion of the
dead, and the life of the world to gome.” -
II. An account of this perfecation of the church, which begins upon
the martyrdom of Stephen. When the fury of the Jews ran with ſuch
violence, and to ſuch a height, againſt Stephen, it could not quickly
either ſtop itſelf, or ſpend itſelf. The bloody are often in ſcripture’
called blood-thirsty ; for when they have taſted blood they thirſt for
more. One would have thought Stephen's dying prayers and dying
comforts ſhould have overcome them, and melted them into a better opi-
nion of chriſtians and chriſtianity; but it ſeems it did not, the perſecu-
tion goes on ; for, 1. They were more exaſperated, when they ſaw they
could prevail nothing ; and, as if they hoped to be too hard for God
himſelf, they reſolve to follow their blow ; and perhaps, becauſe they
were none of them ſtruck dead upon the place for ſtoning Stephen, their
hearts were the more fully ſet in them to do evil. 2. Perhaps the diſ.
ciples were the more imboldened to diſpute againſt them as Stephen did,
ſeeing how triumphantly he finiſhed his courſe, which would provoke
them ſo much the more. Obſerve,
THE ACTS, VIII.
Philip's Succeſs.
, (1.) Againſt whom this perſecution was raiſed; it was againſt the
church in Jeruſalem, which is no ſooner planted than it is perſecuted;
as Chriſt often intimated that tribulation and perſecution would ariſe be-
cauſe of the word. And Chriſt had particularly foretold that Jeruſalem
would ſoon be made too hot for his followers, for that city had been fa-
mous for killing the prophets, and ſtoning them that were ſent to it,
Matth. 23. 37. It ſhould ſeem that in this perſecution many were put
to death, for Paul owns that at this time he perſecuted this way unto
the death, (ch. 22. 4.) and (ch. 26. 10.) that “when they were put to |
death he gave his voice againſt them.”
(2.) Who was an active man in it; none ſo zealous, ſo buſy, as Saul,
a young Phariſee, v. 3. As for Saul, (who had been twice mentioned
before, and now again for a notorious perſecutor,) he made havock of the
church ; he did all he could to lay it waſte and ruin it; he cared not
what miſchief he did to the diſciples of Chriſt, nor knew when to take |
up. He aimed at no leſs than the cutting off of the Goſpel-Iſrael, that
the name of it should be no more in remembrance, Pſ. 83.4. He was the
fitteſt tool the chief prieſts could find out to ſerve their purpoſes; he
was informer-general againſt the diſciples, a meſſenger of the great coun-
cil to be employed in ſearching for meetings, and ſeizing all that were
ſuſpected to favour that way. Saul was bred a ſcholar, a gentleman,
and yet did not think it below him to be employed in the vileſt work of
that kind. [1..] He entered into every houſe, making no difficulty of
breaking open doors, night or day, and having a force attending him for
that purpoſe. He entered into every houſe where they uſed to keep
their meetings, or every houſe that had any chriſtians in it, or was thought
to have. No man could be ſecure in his own houſe, though it is his
caſtle.
and women, dragged them along the ſtreets, without any regard to the
tenderneſs of the weaker ſex ; he ſtooped ſo low as to take cognizance
of the meaneſt that were leavened with the goſpel, ſo extremely bigoted
was he. [3.] He committed them to priſon, in order to their being
tried and put to death, unleſs they would renounce Chriſt; and ſome, we
find, were compelled by him to blaſpheme, ch. 26. 11.
(3.) What was the effect of this perſecution.
They were all ſcattered abroad; (v. 1.) not all the believers, but all
the preachers ; who were principally ſtruck at, and againſt whom war-
rants were iſſued out to take them up. They, remembering our Maſ.
ter’s rule, (When they perſecute you in one city, flee to another,) diſperſed
themſelves by agreement throughout the regions of Judea, and of Samaria;
not ſo much for fear of ſufferings, (for Judea and Samaria were not ſo
far off from Jeruſalem, but that, if they made a public appearance there,
as they determined to do, their perſecutors’ power would ſoon reach
them there,) but becauſe they looked upon this as an intimation of Pro-
vidence to them to ſcatter ; their work was pretty well done in Jeruſa-
lem, and now it was time to think of the neceſſities of other places : for
their Maſter had told them that they muſt be his witneſſes in Jeruſalem
firſt, and then “in all Judea and in Samaria, and then to the uttermoſt
part of the earth,” (ch. 1. 8.) and that method they obſerve. Though
perſecution may not drive us off from our work, yet it may ſend us, as
a hint of Providence, to work elſewhere.
The preachers were all ſcattered except the apostles, who, probably,
were directed by the Spirit to continue at Jeruſalem yet for ſome time, |
they being, by the ſpecial providence of God, ſcreened from the ſtorm,
and by the ſpecial grace of God enabled to face the ſtorm. They tarried
at Jeruſalem, that they might be ready to go where their aſſiſtance was
most needed by the other preachers that were ſent to break the ice ; as
Christ ordered his diſciples to go to thoſe places where he himſelf de-
figned to come, Luke 10. 1. The apostles continued longer together
at Jeruſalem than one would have thought, confidering the command
and commiſſion given them, to go into all the world, and to diſciple all
nations; ſee ch. 15. 6. Gal. l. 17. But what was done by the evan-
gelists whom they ſent forth, was reckoned as done by them.
4. Therefore they that were ſcattered abroad, went
every where preaching the word. 5. Then Philip went
down to the city of Samaria, and preached Chriſt unto
them. 6. And the people with one accord gave heed
unto thoſe things which Philip ſpake, hearing and ſeeing
the miracles which he did. 7. For unclean ſpirits, crying |
with a loud voice, came out of many that were poſſeſſed
with them : and many taken with palfies, and that were
[2.] He haled, with the utmoſt contempt and cruelty, both men
lame, were healed. 8. And there was great joy in that
city. 9. But there was a certain man called Simon, which
before-time in the ſame city uſed ſorcery, and bewitched
the people of Samaria, giving out that himſelf was ſome
great one. 10. To whom they all gave heed from the
leaſt to the greateſt, ſaying, This man is the great power
of God. 11. And to him they had regard, becauſe that
of long time he had bewitched them with ſorceries. 12.
But when they believed Philip, preaching the things con-
cerning the kingdom of God, and the name of Jeſus
Chriſt, they were baptized both men and women. 13.
Then Simon himſelf believed alſo ; and when he was bap-
tized, he continued with Philip, and wondered, beholding
the miracles and ſigns which were done.
Samſon’s riddle is here again unriddled; “Out of the eater comes
forth meat, and out of the strong ſweetneſs.” The perſecution that was
deſigned to extirpate the church, was by the overruling providence of
God made an occaſion of the enlargement of it. Christ had ſaid, I am
come to ſend fire on the earth; and they thought,"by ſcattering thoſe who
were kindled with that fire, to have put it out, but instead of that they
did but help to ſpread it.
I. Here is a general account of what was done by them all ; (v. 4.)
“They went every where, preaching the word.” They did not go to
hide themſelves for fear of ſuffering, no nor to ſhew themſelves as proud
of their ſufferings; but they went up and down, to ſcatter the know-
ledge of Christ in every place where they were ſcattered. They went
every where, into the way of the Gentiles, and the cities of the Samaritans,
which before they were forbidden to go into, ch. 10.5. They did not
keep together in a body, though that might have been a strength to
them, but they ſcattered into all parts; not to take their eaſe, but to
find out work. They went evangelizing the word, preaching the word
of the goſpel; that was it which filled them, and which they endeavoured
to fill the country with, thoſe of them that were preachers, in their
preaching, and others in their common converſe. They were now in a
country where they were no strangers, for Christ and his diſciples had
converſed much in the regions of Judea ; ſo that they had a foundation
laid there for them to build upon ; and it would be requiſite to let the
people there know what that doćtrine which Jeſus had preached there
ſome time ago was come to, and that it was not lost and forgotten, as
perhaps they were made to believe. -
II. A particular account of what was done by Philip. We ſhall hear
of the progreſs and ſucceſs of others of them afterward, (ch. 1.1. 19.)
but here must attend the motions of Philip, not Philip the apostle, but
Philip the deacon, who was choſen and ordained to ſerve tables, but having
“ uſed the office of a deacon well, he purchaſed to himſelf a good degree,
and great boldneſs in the faith,” 1 Tim. 3. 13. Stephen was advanced
to the degree of a martyr, Philip to the degree of an evangelist, which
when he entered upon, being obliged by it to give himself to the word
and prayer, he was, no doubt, diſcharged from the office of a deacon ;
for how could he ſerve tables at Jeruſalem, which by that office he was
obliged to do, when he was preaching in Samaria And it is probable
that two others were choſen in the room of Stephen and Philip. Now
obſerve,
1. What wonderful ſucceſs Philip had in his preaching, and what re-
ception he met with. º e
(1.) The place he choſe, was the city of Samaria ; , the head-city of
Samaria, the metropolis of that country, which stood there where the
city of Samaria had formerly stood, which we read of the building of,
1 Kings 16. 24. now called Sebaste. Some think it was the ſame with
Sychem or Sychar, that city of Samaria where Christ was, John 4: 5.
Many of that city then believed in Christ, though he did no miracles
among them ; (v. 39, 4.1.) and now Philip, three years after, carries on
the work then begun. The Jews would have no dealings with the Sa-
maritans; but Christ ſent his goſpel to ſlay all enmities, and particularly
that between the Jews and the Samaritans, by making them one in his
church. -
(2.) The doğrine he preached, was, Christ; for he determined to
know nothing elſe. He preached Christ to them, he proclaimed Christ
to them, ſo the word ſignifies ; as a king, when he comes to the crown,
is proclaimed throughout his dominions. The Samaritans had an expec-
<
THE ACTS, VIII. Philip's succeſ.
tation of the Meſſiah’s coming, as appears by John 4. 25. Now Philip
tells them that he is come, and that the Samaritans are welcome to him.
Ministers’ buſineſs is to preach Christ; Christ, and him crucified ;
Christ, and him glorified. -
(3.) The proofs he produced for the confirmation of his doćtrine,
were, miracles, v. 6. To convince them that he had his commiſſion from
heaven, (and therefore not only they might venture upon what he ſaid,
but they were bound to yield to it,) he ſhews them this broad ſeal of
heaven annexed to it, which the God of truth would never put to a lie.
The miracles were undeniable, they heard and ſaw the miracles which he
did ; they heard the commanding words he ſpake, and ſaw the amazing
effect of them immediately; that he ſpake, and it was done. And the
nature of the miracles was ſuch as ſuited the intention of his commiſſion,
and gave light and luſtle to it.
[...] He was ſent to break the power of Satan; and, in token of that,
unclean ſpirits, being charged in the name of the Lord Jeſus to remove,
“ came out of many that were poſſeſſed with them,” v. 7. As far as
the goſpel prevails, Satan is forced to quit his hold of men and his in-
tereſt in them, and then thoſe are reſtored to themſelves and to their
right mind again, who, while he kept poſſeſſion, were diſtraćted. Where:
ever the goſpel gains the admiſſion and ſubmiſſion it ought to have, evil
ſpirits are diſlodged, and particularly unclean ſpirits, all inclinations to
the luſts of the fleſh, which war againſt the ſoul; for God has called us
from uncleanneſs to holineſs, 1 Theſſ. 4. 7. This was fignified by the
caſting of theſe unclean ſpirits out of the bodies of people, who, it is
here ſaid, came out crying with a loud voice, which fignifies that they
came out with great reluctancy, and fore againſt their wills, but were
forced to acknowledge themſelves overcome by a ſuperior power, Mark
1. 26.—3. 11.-9. 26. -
[2.] He was ſent to heal the minds of men, to cure a diſtempered
world, and to put it into a good ſtate of health; in token of that, “many
that were taken with palfies, and that were lame, were healed.” Thoſe
diſtempers are ſpecified, that were moſt difficult to be cured by the courſe
of nature, (that the miraculous cure might be the more illuſtrious,) and
thoſe that were moſt expreſſive of the diſeaſe of fin, and that moral im-
potency which the ſouls of men labour under as to the ſervice of God.
The grace of God in the goſpel is deſigned for the healing of thoſe that
are ſpiritually lame and paralytic, and cannot help themſelves, Rom.
5. 6.
(4.) The acceptance which Philip’s doćtrine, thus proved, met with
in Samaria; (v. 6.) “The people with one accord gave heed to thoſe
things which Philip ſpake ;” induced thereto by the miracles which
ſerved at firſt to gain attention, and ſo by degrees to gain aſſent. There
then begins to be ſome hopes of people, when they begin to take notice
of what is ſaid to them concerning the things of their ſouls and eternity;
when they begin to give heed to the word of God, as thoſe that are
well pleaſed to hear it, defirous to underſtand and remember it, and that
look upon themſelves as concerned in it. The common people gave heed
to Philip, 3, #2:Aoi—a multitude of them, not here and there one, but with
one accord; they were all of a mind, that the doćtrine of the goſpel was
fit to be inquired into, and an impartial hearing given to it.
(5.) The ſatisfaction they had in attending on, and attending to,
Philip’s preaching, and the ſucceſs it had with many of them ; (v. 8.)
There was great joy in that city, for, (v. 12.) They believed Philip, and
were baptized, into the faith of Chriſt, the generality of them, both men
and women. Obſerve, [1..] Philip preached “the things concerning
the kingdom of God,” the conſtitution of that kingdom, the laws and
ordinances of it, the liberties aud privileges of it, and the obligations we
are all under to be the loyal ſubječts of that kingdom ; and he preached
the name of Jeſus Chriſt, as King of that kingdom ; his name, which is
above every name, he preached it up in its commanding power and in-
fluence ; all that by which he has made himſelf known. [2.] The people
not only gave heed to what he ſaid, but at length believed it ; were fully
convinced that it was of God, and not of men, and gave up themſelves
to the conduct and government of it. As to this mountain, on which
they had hitherto worſhipped God, and placed a great deal of religion
in it, they were now as much weaned from it as ever they had been
wedded to it, and become “the true worſhippers, who worſhip the Fa-
ther in ſpirit and in truth, and in the name of Chriſt, the true Temple,”
John 4. 20, 23. . [3.] When they believed, without ſcruple (though
they were Samaritans) and without delay they were baptized, openly pro-
feſſed the chriſtian faith, promiſed to adhere to it, and then, by waſhing
them with water, were ſolemnly admitted into the communion of the
chriſtian church, and owned as brethren by the diſciples. Men only
were capable of being admitted into the Jewiſh church by circumciſion;
but, to ſhew that in Jeſus Chriſt there is neither male nor female, (Gal. 3.
28.) but both are alike welcome to him, the initiating ordinance is ſuch
as women are capable of, for they are numbered with God’s ſpiritual Iſrael,
though not with Iſrael according to the flesh, Numb. 1. 2. And from
hence it is eaſily gathered, that women are to be admitted to the Lord’s
ſupper, though it does not appear that there were any among thoſe to
whom it was firſt adminiſtered. [4.] This occaſioned great joy; each
one rejoiced for himſelf, as he in the parable, who found the treaſure hid
in the field; and they all rejoiced for the benefit hereby brought to their city,
and that it came without oppoſition ; which it would ſcarcely have done,
if Samaria had been within the juriſdićtion of the chief prieſts. Note, The
bringing of the goſpel to any place is juſt matter of joy, of great joy, to
that place. Hence the ſpreading of the goſpel in the world, is often pro-
pheſied of in the Old Teſtament, as the diffuſing of joy among the na-
tions ; Ps, 67. 4. Let the nations be glad, and ſing for joy, 1 Theſſ. 1.
6. The goſpel of Chriſt does not make men melancholy, but fills them
with joy, if it be received as it ſhould be ; for it is glad tidings of great
joy to all people, Luke 2, 10. - t
2. What there was in particular at this city of Samaria, that made the
ſucceſs of the goſpel there more than ordinary wonderful.
(1.) That Simon Magus had been buſy there, and had gained a great
intereſt among the people, and yet they believed the things that Philip
spake. To unlearn that which is bad, proves many times a harder taſk
than to learn that which is good. Theſe Samaritans, though they were
not idolaters as the Gentiles, nor prejudiced againſt the goſpel by tradi-
tions received from their fathers, yet they had of late been drawn to fol-
low Simon a conjurer, (for ſo Magus ſignifies,) who made a mighty noiſe
among them, and had ſtrangely bewitched them.
We are here told, - !
[1..] How ſtrong the deluſion of Satan was, by which they were
brought into the intereſts of this great deceiver; he had been for ſome
time, nay for a long time, in this city, uſing ſorceries ; perhaps he came
thither by the inſtigation of the Devil, ſoon after our Saviour had been
there, to undo what he had been doing there; for it was always Satan’s
way to cruſh a good work in its bud and infancy, 1 Cor. 11. 3. 1 Theſſ.
3. 5. Now, -
Firſt, Simon aſſumed to himſelf that which was confiderable; he gave
out that himſelf was ſome great one, and would have all people to believe
ſo, and to pay him reſpect accordingly ; and then, as to every thing
elſe, they might do as they pleaſed ; he had no defign to reform their
lives, or improve their worſhip and devotion, only to make them believe
that he was, ris pºlas—ſome divine perſon. Juſtin Martin ſays that he
would be worſhipped as, meärov Şeôy-the chief god. He gave out himſelf
to be the Son of God, the Mºſiah, ſo ſome think ; or to be an angel, or a
prophet; perhaps he was uncertain within himſelf what title of honour
to pretend to ; but he would be thought ſome great one. Pride, ambi-
tion, and an affectation of grandeur, have always been the cauſe of abun-
dance of miſchief, both to the world and to the church.
Secondly, The people aſcribed to him what he pleaſed. 1. They all
gave heed to him, from the leaſt to the greateſ?; both young and old, both.
poor and rich, both governors and governed; to him they had regard,
(v. 10, 11.) and perhaps the more, becauſe the time fixed for the coming
of the Meſfiah was now expired; which had raiſed a general expectation
of the appearing of ſome great one about this time. Probably he was
a native of their country, and therefore they embraced him the more
cheerfully, that by giving honour to him they might refle&t it upon them:
ſerves. 2. They ſaid of him, This man is the great power of God; the
power of God, that great power; (ſo it might be read;) that power which
made the world. See how ignorant inconfiderate people miſtake that
which is done by the power of Satan, as if it were done by the power of
God . Thus, in the Gentile world, devils paſs for deities ; and in the
antichriſtian kingdom all the world wonders after a beaſt, to whom the
dragon gives his power, and who opens his mouth in blaſphemy againſ?
God, Rev. 13. 2, 3. 3. They were brought to it by his ſorceries; he
| bewitched the people of Samaria, (v. 9.) bewitched them with ſorceries,
(v. 11.) that is, either, (1.) By his magic arts he bewitched the minds of the
people, at leaſt ſome of them, who drew in others. Satan, by God’s per-
miſſion, filled their hearts to follow Simon. 0 fooliſh Galations, faith
Paul, who hath bewitched you ? Gal. 3. 1. Theſe people are ſaid to be
bewitched by Simon, becauſe they were ſo ſtrangely infatuated to be-
lieve a lie. Or, (2.) By his magic arts he did many ſigns and lying won-
ders, which ſeemed to be miracles, but really were not ſo ; like thoſe of
(
the magicians of Egypt, and thoſe of the man of ſºn, 2 Theſſ, 2.9.
THE ACTs, viii.
The Account of Simon Magus
When they knew no better, they were influenced by his ſorceries; but
when they were acquainted with Philip's real miracles, they ſaw plainly
that the one was real and the other a ſham, and that there was as much .
difference as between Aaron’s rod and thoſe of the magicians: What is
the chaff to the wheat P Jer. 23. 28. º
Thus, notwithſtanding the influence Simon Magus had had upon
them, and the loathneſs there generally is in people to own themſelves in
an error, and to retract it, yet, when they ſaw the difference between Si-
mon and Philip, they quitted Simon, gave heed no longer to him, but to
Philip ; and thus you ſee, - -
[2.] How ſtrong the power of divine grace is, by which they were
brought to Chriſt, who is Truth itſelf, and was, as I may ſay, the great
Undeceiver. By that grace working with the word, they that had been
led captive by Satan, were brought into obedience to Christ. Where
Satan, as a strong man armed, kept poſſeſſion of the palace, and thought
himſelf ſafe, Chriſt, as a stronger than he, diſpoſſeſſed him, and divided
the ſpoil; led captivity captive, and made thoſe the trophies of his vic-
tory, whom the Devil had triumphed over. Let us not deſpair of the
worſt, when even thoſe whom Simon Magus had bewitched were brought
to believe.
(2.) Here is another thing yet more wonderful, that Simon Magus
himſelf became a convert to the faith of Chriſt, in ſhew and profeſſion,
for a time. Is Saul alſo among the prophets P Yes, (v. 13.) Simon himſelf
believed alſo ; he was convinced that Philip preached a true doćtrine, be-
cauſe he ſaw it confirmed by real miracles, which he was the better able
to judge of, becauſe he was conſcious to himſelf of the trick of his own
pretended ones. [1..] The preſent convićtion went ſo far, that he was
baptized, was admitted, as other believers were, into the church, by bap-
tiſm ; and we have no reaſon to think that Philip did amiſs in baptizing
him ; no, nor in baptizing him quickly. Though he had been a very
wicked man, a forcerer, a pretender to divine honours, yet, upon his ſo-
lemn profeſſion of repentance for his fin and faith in Jeſus Chriſt, he was
baptized. For, as great wickedneſs before converſion keeps not true
penitents from the benefit of God’s grace, ſo neither ſhould it keep pro-
feſfing ones from church-fellowſhip. Prodigals, when they return, muſt
be joyfully welcomed home, though we cannot be ſure but that they will
play the prodigal again. Nay, though he was now but a hypocrite, and
really in the gall of bitterneſs and bond of iniquity all this while, and would
ſoon have been found to be ſo if he had been tried a while, yet Philip bap-
tized him ; for it is God’s prerogative to know the heart : the church
and its miniſters muſt go by a judgment of charity, as far as there is
room for it. It is a maxim in the law, “ Donec contrarium patet, fem:
per praeſumitur meliori parti—We muſt hope the beſt as long as we can.”
And it is a maxim in the diſcipline of the church, “De ſecretis non ju-
dicat eccleſia—The ſecrets of the heart God only judges.” [2] The
preſent convićtion laſted ſo long, that he continued with Philip ; though
afterward he apoſtatized from chriſtianity, yet not quickly. He courted
Philip’s acquaintance ; and now he that had given out himſelf to be ſome
great one, is content to fit at the feet of a preacher of the goſpel. Even
bad men, very bad, may ſometimes be in a good frame, very good ; and
they whoſe hearts ſtill go after their covetouſneſs, may poſſibly not only
come before God as his people come, but continue with them. [3.]
The preſent convićtion was wrought and kept up by the miracles ; he
wondered to ſee himſelf ſo far outdone inſigns and miracles. Many won-
der at the proofs of divine truths, who never experience the power of
them. -
14. Now when the apoſtles which were at Jeruſalem,
heard that Samaria had received the word of God, they
ſent unto them Peter and John. 15. Who, when they
were come down, prayed for them that they might receive
the Holy Ghoſt. 16. (For as yet he was fallen upon none
of them : only they were baptized in the name of the Lord
Jeſus:) 17. Then laid they their hands on them, and they
received the Holy Ghoſt. 18. And when Simon ſaw that
through laying on of the apoſtles’ hands the Holy Ghoſt
was given, he offered them money, 19. Saying, Give me
alſo this power, that on whomſoever I lay hands, he may
receive the Holy Ghoſt. 20. But Peter ſaid unto him,
Thy money periſh with thee, becauſe thou haſt thought
that the gift of God may be purchaſed with money, 21.
Vol. V. No. 92. *
Thou haſt neither part nor lot in this matter: for thy heart
is not right in the fight of God. 22. Repent therefore of
this thy wickedneſs, and pray God, if perhaps the thought
of thine heart may be forgiven thee. 23. For I perceive
that thou art in the gall of bitterneſs, and in the bond of
iniquity. 24. Then anſwered Simon and ſaid, Pray ye to
the Lord for me, that none of theſe things which ye have
ſpoken come upon me. 25. And they, when they had
teſtified and preached the word of the Lord, returned to
Jeruſalem, and preached the goſpel in many villages of the
Samaritans. -
God had wonderfully owned Philip in his work as an evangeliſt at
Samaria, but he could do no more than an evangeliſt ; there were ſome
peculiar powers reſerved to the apoſtles, for the keeping up of the dignity
of their office, and here we have an account of what was done by two of
them there—Peter and John. The twelve kept together at Jeruſalem,
(v. 1.) and thither theſe good tidings were brought them, That Sama-
ria had received the word of God, (v. 14.) that a great harveſt of ſouls
was gathered, and was likely to be gathered in to Chriſt there. “The
word of God was not only preached to them, but received by them ;”
they bid it welcome, admitted the light of it, and ſubmitted to the power
of it. “When they heard it, they ſent unto them Peter and John.” If
Peter had been, as ſome ſay he was, the prince of the apoſtles, he would
have ſent ſome of them, or, if he had ſeen cauſe, would have gone him-
ſelf of his own accord; but he was ſo far from that, that he ſubmitted
to an order of the houſe, and, as a ſervant to the body, went whither they
ſent him. Two apoſtles were ſent, the two moſt eminent, to Samaria,
1. To encourage Philip, to aſſiſt him, and ſtrengthen his hands. Mi-
niſters in a higher ſtation, and that excel in gifts and graces, ſhould
contrive how they may be helpful to thoſe in a lower ſphere, and contri-
bute to their comfort and uſefulneſs. 2. To carry on the good work
that was begun among the people, and, with thoſe heavenly graces
that had enriched them, to confer upon them ſpiritual gifts. Now ob-
ſerve, R
I. How they advanced and improved thoſe of them that were fincere;
it is ſaid, (v. 16.) The Holy Ghost was as yet fallen upon none of them,
in thoſe extraordinary powers which were conveyed by the deſcent of the
Spirit upon the day of pentecoſt ; they were none of them endued with
the gift of tongues, which ſeems then to have been the moſt uſual, imme-
diate effect of the pouring out of the Spirit. See ch. 10. 45, 46. This
was both an eminent fign to them which believed not, and of excellent
ſervice to them that did. This, and other ſuch gifts, they had not, only
they were baptized in the name of the Lord Jeſus, and ſo engaged to him
and intereſted in him, which was neceſſary to ſalvation, and in that they
had joy and ſatisfaction, (v. 8.) though they could not ſpeak with tongues.
They that are indeed given up to Chriſt, and have experienced the ſančti-
fying influences and operations of the Spirit of grace, have great reaſon to
be thankful, and so reaſon to complain, though they have not thoſe gifts
that are for ornament, and would make them bright.
But it is intended that they ſhould go on to the perfection of the pre-
ſent diſpenſation, for the greater honour of the goſpel. We have rea-
ſon to think that Philip had received theſe gifts of the Holy Ghoſt him-
ſelf, but had not a power to confer them, the apoſtles muſt come to do
that; and they did it not upon all that were baptized, but upon ſome
of them, and it ſhould ſeem, ſuch as were deſigned for ſome office in the
church, or at leaſt to be eminent ačtive members of it; and upon ſome of
them one gift of the Holy Ghost, and upon others, another. See 1 Cor. 12.
4, 8,-14. 26.
Now, in order to this, * * * *
1. The apostles prayed for them, v. 15. The Spirit is given, not to
ourſelves only ; (Luke 11, 13.) but to others alſo, in anſwer to prayer;
“I will put my Spirit within you, (Ezek. 36. 27.) but I will for this
be inquired of,” v. 37. We may take encouragement from this example, in
praying to God to give “the renewing graces of the Holy Ghoſt to
them” whoſe ſpiritual welfare we are concerned for ; for our chil-
dren, for our friends, for our miniſters; we ſhould pray, and pray ear-
neſtly, “ that they may receive the Holy Ghoſt;” for that includes all
bleſfings. º º
2. They laid their hands on them, to fignify that their prayers were
anſwered, and that the gift of the Holy Ghost was conferred upon them; for,
R
upon the uſe of this fign, they received the Holy Ghost, and ſhake with
tongues. The laying on of hands was anciently uſed in bleſfing, by thoſe
who bleſſed with authority. Thus the apoſtles bleſſed theſe new converts,
ordained ſome to be miniſters, and confirmed others in their chriſtianity.
‘We cannot now, nor can any thus give the Holy Ghoſt by the laying on
of hands; but this may intimate to us, that thoſe whom we pray for we
ſhould uſe our endeavours with. .
II. How they diſcovered and diſcarded him that was a hypocrite among
them, and that was Simon Magus; for they knew how to ſeparate be-
tween the precious and the vile.
Now obſerve here,
1. The wiched propoſal that Simon made, by which his hypocriſy
was diſcovered; (v. 18, 19.) “When he ſaw that through laying on
of the apoſtles’ hands, the Holy Ghoſt was given,” (which ſhould have
confirmed his faith in the doćtrine of Chriſt, and increaſed his venera-
tion for the apoſtles,) it gave him a notion of chriſtianity as no other
than an exalted pi-ce of ſorcery, in which he thought himſelf capable of
being equal to the apoſtles, and therefore offered them money, ſaying, Give
me alſo this power. He does not defire them to lay their hands on him,
that he might receive the Holy Ghoſt himſelf, (for he did not foreſee
that any thing was to be got by that,) but that they would convey to
him a power to beſtow the gift upon others. He was ambitious to have
the honour of an apoſtle, but not at all ſolicitous to have the ſpirit
and diſpoſition of a christian. He was more defirous to gain honour to
himſelf than to do good to others. Now, in making this motion, (1.)
He put a great affront upon the apoſtles, as if they were mercenary men,
would do any thing for money, and loved it as well as he did ; whereas
they had left what they had, for Chriſt, ſo far were they from aiming to
make it move 1 (2.) He put a great affront upon chriſtianity, as if the mi-
racles that were wrought for the proof of it, were done by magic art,
only of a different nature from what he himſelf had pračtiſed formerly.
{...} He ſhewed that like Balaam, he aimed at the rewards of divination ;
or he would not have bid money for this power, if he had not hoped to
get money by it. (4.) He ſhewed that he had a very high conceit of
himſelf, and that he had never his heart truly humbled. Such a wretch
as he had been before his baptiſm ſhould have aſked, like the prodigal,
to be made as one of the hired ſervants. But as ſoon as he is admitted
into the family, no leſs a place will ſerve him than to be one of the
ſtewards of the houſehold, and to be intruſted with a power which Philip
himſelf had not, but the apoſtles only.
2. The juſt rejećtion of his propoſal, and the cutting reproof Peter
gave him for it, v. 20.23. -
(1.) Peter ſhews him his crime; (v. 20.) “Thou haſt thought that
the gift of God may be purchaſed with money ;” and thus, [1..] He
had overvalued the wealth of this world, as if it were an equivalent for
any thing, and as if, becauſe as Solomon ſaith, it anſwers all things re-
lating to the life that now is, it would anſwer all things relating to the
other life, and would purchaſe “the pardon of fin, the gift of the Holy
Ghoſt, and eternal life.” [2.] He had undervalued the gift of the
Holy Ghoſt, and put it upon a level with the common gifts of nature
and providence. He thought the power of an apoſtle, might as well be
had for a good fee as the advice of a phyſician or a lawyer; which was
the greateſt deſpite that could be done to the Spirit of grace. All the
buying and ſelling of pardons and indulgencies in the church of Rome,
is the produćt of this ſame wicked “ thought, that the gift of God may
be purchaſed with money,” when the offer of divine grace ſo expreſsly
runs, without money and without price.
(2.) He ſhews him his character, which is inferred from his crime.
From every thing that a man ſays or does amiſs, we cannot infer that he
is a hypocrite in the profeſſion he makes of religion; but this of Simon’s
was ſuch a fundamental error, as could by no means conſiſt with a ſtate of
grace ; his bidding money (and that got by forcery too) was an incon-
teſtable evidence that he was yet under the power of a worldly and carnal
mind, and was yet that “natural man which receiveth not the things of
the Spirit of God, neither can he know them.”
tells him plainly, [1..] That his heart was not right in the ſight of God,
v. 21. “Though thou profeſſeſt to believe, and art baptized, yet thou |
art not fincere.” We are as our hearts are ; if they be not right we are
wrong ; and they are open in the ſight of God, who knows them, judges
them, and judges of us by them. Our hearts are that which they are in
the fight of God, who cannot be deceived; and if they be not right in
his fight, whatever our pretenſions be, our religion is vain, and will ſtand
us in no ſtead : our great concern is to approve ourſelves to him in our
integrity, for otherwiſe we cheat ourſelves into our own ruin. Some
THE A&TS, VIII.
And therefore Peter.
The Account of Simon Magus.
refer this particularly to the propoſal he made; what he aſked is denied,
him, becauſe his heart is not right in the ſight of God in aſking it; haſ
does not aim at the glory of God or the honour of Chriſt in it, but to
make a hand of it for himſelf; he “ aſks, and has not, becauſe he aſks
amiſs, that he may conſume it upon his luſts, and be still thought ſome
great one.” [2] That he is in the gall of bitterneſs, and in the bond of
iniquity; I perceive that thou art ſo, v. 23. This is plain dealing, and
plain dealing is beſt when we are dealing about ſouls and eternity. Simon
had got a great name among the people, and of late a good name too
among God’s people, and yet Peter here gives him a black charaćter.
Note, It is poſſible for a man to continue under the power of fin, and
yet to put on a form of godlineſs. I perceive it, ſaith Peter. It was
not ſo much by the Spirit of diſcerning, with which Peter was endued,
that he perceived this, as by Simon’s diſcovery of it, in the propoſal he
made. Note, The diſguiſes of hypocrites many times are ſoon ſeen through;
the nature of the wolf ſhews itſelf notwithſtanding the cover of the
ſheep’s clothing. Now the chara&ter here given of Simon is really the
character of all wicked people. Firſt, They are in the gall of bitterneſs;
odious to God, as that which is bitter as gall is to us. Sin is an abo-
minable thing which the Lord hates, and finners are by it made abomin-
able to him ; they are vicious in their own nature; indwelling fin is a
root of bitterneſs, that bears gall and wormwood, Deut. 29. 18. The
faculties are corrupted and the mind imbittered againſt all good, Heb,
12. 15. It ſpeaks likewiſe the pernicious conſequences of fin; the end
is bitter as wormwood. Secondly, They are in the bond of iniquity;
bound over to the judgment of God by the guilt of fin, and bound under
the dominion of Satan by the power of fin ; led captive by him at his
will, and it is a fore bondage, like that in Egypt, making the life bitter.
(3.) He reads him his doom in two things : -
[1..] He ſhall fink with his worldly wealth which he overvalued; Thy
money perish with thee. Firſt, Hereby Peter rejećts his offers with the
utmoſt diſdain and indignation; “Doſt thou think thou canſt bribe us
to betray our truſt, and to put the power we are intruſted with, into
ſuch unworthy hands Away with thee and thy money too; we will
have nothing to do with either. Get thee behind me, Satan.” When
we are tempted with money to do an evil thing, we ſhould ſee what a
periſhing thing money is, and ſcorn to be biaſed with it. It is the
character of the upright man, “that he ſhakes his hands from holding,
from touching of bribes,” Iſa. 33. 15. Secondly, He warns him of his
danger of utter deſtruction if he continued in this mind; “Thy money
will periſh, and thou wilt loſe it, and all that thou canſt purchaſe with
it. As meats for the belly, and the belly for meats, (1 Cor. 6. 13.) ſo
goods for money, and money for goods, but God ſhall destroy both it and
them, they periſh in the uſing ; but that is not the worſt of it, “ thou
will periſh with it, and it with thee;’ and it will be an aggravation of
thy ruin, and a heavy load upon thy periſhing ſoul, that thou hadſt money
which might have been made to turn to a good account, (Luke 16. 9.)
which might have been laid at the apoſtles’ feet, as a charity, and would
have been accepted, but was thruſt into their hands as a bribe, and was
rejećted. Son, remember this.”
[2] He ſhall come ſhort of the Spiritual bleſfings which he under-
valued ; (v. 21.) “Thou hast neither part nor lot in this matter; thou
haft nothing to do with the gifts of the Holy Ghoſt, thou doſt not
| underſtand them, thou art excluded from them, haſt put a bar in thine
own door, thou canſt not receive the Holy Ghoſt thyſelf, nor power to
confer the Holy Ghoſt upon others, for thy heart is not right in the
ſight of God, if thou thinkeſt that chriſtianity is a trade to live by in this
world, and therefore thou hast no part nor lot in the eternal life in the
other world which the goſpel offers.” Note, First, There are many .
who profeſs the chriſtian religion, and yet have “no part nor lot in the
matter ; no part in Chriſt, (John 13. 9.) no lot in the heavenly Canaan.”
Secondly, They are thoſe whoſe hearts are not right in the fight of God,
are not animated by a right ſpirit, nor guided by a right rule, nor di-
rečted to the right end.
(4.) He gives him good counſel notwithſtanding, v. 22. Though he
was angry with him, yet he did not abandon him ; and though he would
have him ſee his caſe to be very bad, yet he would not have him think it
deſperate; yet now there is hope in Iſrael. Obſerve,
[1..] What it is that he adviſes him to ; he muſt do his firſt works;
First, He muſt repent ; muſt ſee his error, and retract it; muſt change
his mind and way; muſt be humbled and aſhamed for what he has done;
his repentance muſt be particular ; “Repent of this, own thyſelf guilty
in this, and be ſorry for it.” He muſt lay load upon himſelf for it, muſt
not extenuate it, by calling it a mistake, or miſguided zeal, but muſt
THE ACTS, VIII.
Philip and the Ethiopian.
aggravate it, by calling it wickedneſs, his wickedneſs, the fruit of his own
corruption. Thoſe that have ſaid and done amiſs, muſt, as far as they
can, unſay it and undo it again by repentance, Secondly, He muſt pray
to God, muſt pray that God would give him repentance and pardon upon ||
Penitents muſt pray, which implies a defire toward God,
repentance.
and a confidence in Chriſt. Simon Magus, great a man as he thinks
himſelf, ſhall not be courted into the apoſtles’ communion, (how much
ſoever ſome would think it reputation to them,) upon any other terms
than than thoſe upon which other finners are admitted—repentance and
ravel",
P É. What encouragement he gives him to do this ; $f perhaps the
thought of thy heart, this wicked thought of thine, may be forgiven thee.
Note, First, There may be a great deal of wickedneſs in the thought of
the heart, its falſe notions, and corrupt affections, and wicked projećts,
which muſt be repented of, or we are undone. Secondly, The thought
of the heart, though ever ſo wicked, ſhall be forgiven, upon our repent-
ance, and not laid to our charge. ... When Peter here puts a perhaps upon
it, the doubt is of the fincerity of his repentance, not of his pardom, if his
repentance be fincere. If indeed the thought of thy heart may be forgiven,
ſo it may be read. Or it intimates, that the greatneſs of his fin might
juſtly make the pardon doubtful, though the promiſe of the goſpel had
ut the matter out of doubt, in caſe he did truly repent ; like that,
(Lam. 3.29.). If so be there may be hope. -
[3.] Simon’s requeſt to them to pray for him, v. 24. He was ſtart-
led and put into confuſion by that which Peter ſaid, finding that reſented
thus, which he thought would have been embraced with both arms; and
he cries out, “Pray ye to the Lord for me, that none of the things
which ye have ſpoken come upon me.” Here was, First, Something
well; that he was affected with the reproof given him, and terrified by
Fº
the charaćter given of him, enough to make the ſtouteſt heart to tremble;
and that being ſo, he begged the prayers of the apoſtles for him, wiſhing
to have an interest in them, who, he believed had a good interest in Hea-
ven. Secondly, Something wanting ; he begged of them to pray for
him, but did not pray for himſelf, as he ought to have done; and, in
deſiring them to pray for him, his concern is more that the judgments he
had made himſelf liable to might be prevented, than that his corruptions
might be mortified, and his heart, by divine grace, be made right, in the
fight of God ; like Pharaoh, who would have Moſes “entreat the Lord
for him, that he would take away this death only, not that he would
take away this fin, this hardneſs of heart, Exod. 8, 8.-10. 17. Some
think that Peter had denounced ſome particular judgments againſt him,
as againſt Ananias and Sapphira, which, upon this ſubmiſſion of his, at
the apoſtle’s interceſſion, were prevented : or, from what is related, he
might infer, that ſome token of God’s wrath would fall upon him which
he thus dreaded and depricated.
Laſtly, Here is the return of the apoſtles to Jeruſalem, when they
had finiſhed the buſineſs they came about ; for as yet they were not to
diſperſe: but though they came hither to do that work which was pe-
culiar to them as apoſtles, yet, opportunity offering itſelf, they applied
hemſelves to that which was common to all goſpel miniſters. I. There
in the city of Samaria they were preachers, they teſtified the word of the
Lord, ſolemnly atteſted the truth of the goſpel, and confirmed what the
other miniſters preached : they did not pretend to bring them any thing
new, though they were apoſtles, but bore their teſtimony to the word
of the Lord, as they had received it. 2. In their road home they were
timerant preachers; as they paſſed through many villages of the Samari-
fans they preached the goſpel. Though the congregations there were no-
thing ſo confiderable as in the cities, either for number or figure, yet their
fouls were as precious, and the apoſtles did not think it below them to
preach the goſpel to them, God has a regard to the inhabitants of his
villages in Iſrael, (Judg. 5, 11.) and ſo ſhould we.
26. And the angel of the Lord ſpake unto Philip, ſaying,
Ariſe and go toward the ſouth, unto the way that goeth
down from Jeruſalem unto Gaza, which is deſert. 27.
And he aroſe and went: and behold, a man of Ethiopia,
an eunuch of great authority under Candace queen of the
Ethiopians, who had the charge of all her treaſure, and
had come to Jeruſalem for to worſhip, 28. Was return-
ing, and fitting in his chariot, read Eſaias the prophet.
29. Then the Spirit, ſaid unto Philip, Go near, and join
thyſelf to this chariot. 30. And Philip ran thither to him,
and heard him read the prophet Eſaias, and ſaid, Under-
ſtandeſt thou what thou readeſt? 31. And he ſaid, How
can I, except ſome man ſhould guide me? And he deſired
Philip that he would come up and fit with them. 32.
The place of the ſcripture which he read, was this, He was
led as a ſheep to the ſlaughter, and like a lamb dumb be-
fore his ſhearer, ſo opened he not his mouth : 33. In his
humiliation his judgment was taken away : and who ſhall
declare his generation ? For his life is taken from the earth.
34. And the eunuch anſwered Philip, and ſaid, I pray thee,
of whom ſpeaketh the prophet this Of himſelf, or of ſome
other man : 35. Then Philip opened his mouth, and began
at the ſame ſcripture, and preached unto him Jeſus. 36.
And as they went on their way, they came unto a certain
water: and the eunuch ſaid, See here, is water ; what
doth hinder me to be baptized 37. And Philip ſaid, If
thou believeſt with all thine heart, thou mayeſt. And he
anſwered and ſaid, I believe that Jeſus Chriſt is the Son of
God. 38. And he commanded the chariot to ſtand ſtill:
and they went down both into the water, both Philip and
the eunuch ; and he baptized him. 39. And when they
were come up out of the water, the Spirit of the Lord
caught away Philip, that the eunuch ſaw him, no more :
and he went on his way rejoicing. 40. But Philip was
found at Azotus: and paſſing through, he preached in all
the cities till he came to Caeſarea. -
We have here the ſtory of the converſion of an Ethiopian eunuch to
the faith of Chriſt; by whom, we have reaſon to think, the knowledge
of Chriſt was ſent into that country where he lived, and that ſcripture
fulfilled, Ethiopia shall ſoon stretch out her hand, one of the firſt of the
nations, unto God, Pſ. 68. 31.
I. Philip the evangeliſt is direéted into the road where he would meet
with this Ethiopian, v. 26. When the churches in Samaria were ſettled,
and had miniſters appointed them, the apostles went back to Jeruſalem ;
but Philip ſtays, expecting to be employed in breaking up freſh ground
in the country. And here we have, ."
1. Direétion given him by an angel, (probably, in a dream, or viſion
of the night,) what courſe to ſteer : Arise and go toward the Jöuth.
Though angels were not employed to preach the goſpel, they were often
employed in carying meſſages to miniſters for advice and encouragement,
as ch. 5. 19. We cannot now expect ſuch guides in our way ; but
doubtleſs there is a ſpecial providence of God converſant about the re-
moves and ſettlements of miniſters, and one way or other he will direét
thoſe who fincerely defire to follow him, into that way in which he will
own them; he will guide them with his eye. He muſt “go ſouthward, to
the way that leads from Jeruſalem to Gaza,” through the deſert or wil-
derneſs of Judah. Philip would never have thought of going thither,
into a deſert, into a common road through the deſert ; ſmall probability
of finding work there ! Yet thither he is ſent, according to our Saviour's
parable, foretelling the call of the Gentiles, Go ye into the high-ways and
|the hedges, Matth. 22.9. Sometimes God opens a door of opportunity
to his miniſters in places very unlikely.
2. His obedience to this dire&tion; (v. 27.) He arºſe and went :
without obječting, or ſo much as aſking, “What buſineſs have I there ***
Or, “What likelihood is there of doing good there 3’’ He went out, not
knowing whither he went, or whom he was to meet.
II. An account is given of this eunuch, (v. 27.) who, and what, he
was, on whom this diſtinguiſhing favour was beſtowed.
1. He was a foreigner, a man of Ethiopia ; there were two Ethiopias,
one in Arabia, but that lay eaſt from Canaan ; it ſhould ſeem, this was
of Ethiopia in Africa, which lay ſouth, beyond Egypt, a great way off
from Jeruſalem, for “ in Chriſt, they that were afar off were made nigh,”
according to the promiſe, “ that the ends of the earth ſhould ſee the
great ſalvation.” The Ethiopians were looked upon as the meaneſt and
moſt deſpicable of the nations, black-moors, as if nature had ſtigmatized
them; yet the goſpel is ſent to them, and divine grace looks upon them,
“ though they are black, though the ſun has looked upon them.”
THE ACTs, viii,
|
2. He was a perſon of quality, a great man in his own country, an
eunuch ; not in body, but in office; lord chamberlain or ſteward of the
houſehold ; and, either by the dignity of his place or by his perſonal
charaćter, which commanded reſpect, he was of great authority, and bore
a mighty ſway under Candace queen of the Ethiopians, who probably was
ſucceſſor to the queen of Sheba, who is called the queen of the ſouth ; that
country being governed by queens, to whom Candace was a common
name, as Pharaoh to the kings of Egypt ; he had the charge of all her |
treasure ; ſo great a truſt did ſhe repoſe in him 1 Not many mighty, not
many noble, are called; but ſome are. w
3. He was a proſelyte to the Jewiſh religion, for he came to Jeruſalem
jor to worship. Some think that he was a proſelyte of righteouſneſs,
who was circumciſed, and kept the feaſts; others, that he was only a
proſelyte of the gate, a Gentile, but who had renounced idolatry, and
worſhipped the God of Iſrael occaſionally in the court of the Gentiles;
but, if ſo, then Peter was not the firſt that preached the gospel to the Gen-
tiles, as he ſays he was. Some think that there were remains of the
knowledge of the true God in this country, ever fince the queen of
Shéba’s time ; and probably the anceſtor of this eunuch was one of her
attendants, who tranſhitted to his poſterity what he learned at Jeru-
ſalem. $ -
III. Philip and the eunuch are brought together into a cloſe conver-
ſation ; and now Philip ſhall know the meaning of his being ſeat into a
desert, for there he meets with a chariot, that ſhall ſerve for a ſyna-
gogue, and one man, the converſion of whom ſhall be in effect, for
aught he knows, the converſion of a whole nation. -
1. Philip is ordered to fall into company with this traveller that is
going home from Jeruſalem toward Gaza, thinking he has done all the
buſineſs of his journey, when the great buſineſs which the overruling pro-
vidence of God deſigned in it, was yet undone. He had been at Jeruſa-
lem, where the apoſtles were preaching the chriſtian faith, and multitudes
profeſſing it, and yet there he had taken no notice of it, and made no in-
quiries after it; nay, it ſhould ſeem had ſlighted it, and turned his back
upon it ; yet the grace of God purſues him, overtakes him in the deſert,
and there overcomes him. Thus God is often found of those that sought
him not, Iſa. 65. 1. Philip has this order, not by an angel, as before,
but by the Spirit whiſpering it in his ear, (v. 29.) “Go near, and join
thyself to this chariot ; go ſo near as that the gentleman may take notice
of thee.” We ſhould ſtudy to do good to thoſe we light. in company
with upon the road; thus the lips of the righteous may feed many. We
ſhould not be ſo ſhy of all ſtrangers as ſome affect to be. Thoſe we
know nothing elſe, we know this of, that they have ſouls.
2. He finds him reading in his Bible, as he ſat in his chariot; (v. 28.)
He ran to him, and heard him read; he read out, for the benefit of thoſe
that were with him, v. 30. He not only relieved the tediouſneſs of the
journey, but redeemed time by reading, not philoſophy, hiſtory, or poli-
tics, much leſs a romance, or a play, but the ſcriptures, the book of
Psaias ; that book Chriſt read in, (Luke 4. 17.) and the eunuch here,
which ſhould recommend it particularly to our reading. Perhaps the
eunuch was now reading over again thoſe portions of ſcripture which he
had heard read and expounded at Jeruſalem, that he might recolle&t what
he had heard. Note, (J.) It is the duty of every one of us to converſe
much with the holy ſemiptures. (2.) Perſons of quality ſhould abound
more than others in the exerciſes of piety, becauſe their example will in-
fluence many, and they have their time more at command. (3.) It is
wiſdom for men of buineſs to redeem time for holy duties; time is pre-
cious, and it is the beſt huſbandry in the world to gather up the fragments
of time, that mone be lost; to fill up every minute with ſomething that
will tº a to a good account. (4.) When we are returning from public
worſhip, we ſhould uſe means in private for the keeping up of the good
affections there kindled, and the preſerving of the good impreſſions there
made, 1 Chron. 29. 18. (5.) Thoſe that are diligent in ſearching the
ſcriptures, are in a fair way to improve in knowledge; for to him that
hath shall be given. º -
3. He puts a fair queſtion to him ; Understandest thou what thou
readest ? Not by way of reproach, but with deſign to offer him his ſer-
vice. Note, What we read and hear of the word of God, it highly con-
cerns us to underſtand, eſpecially what we read and hear concerning
Chriſt ; and therefore we ſhould often aſk ourſelves, whether we under-
ſtand it or no? Have ye understood all these things 2 Matth. 13. 51.
And have ye underſtood them aright 2 We cannot profit; by the ſcrip-
tures unleſs we do in ſome meaſure underſtand them, 1 Cor. 14.16, 17.
And, bleſſed be God, what is neceſſary to ſalvation, is eaſy to be under-
ſtood. -
|
Philip and the Ethiopian.
4. He, in a ſenſe of his need of aſſiſtance, deſires Philip's company;
(v. 31.) “How can I understand, ſaid he, except ſome one guide me 2
Therefore pray come up, and fit with me.” (1.) He ſpeaks as one that
had very low thoughts of himſelf and his own capacity and attainments.
He was ſo far from taking it as an affront, to be aſked, whether he un-
derſtood what he read, though Philip was a ſtranger, on foot, and proba-
bly looked mean, (which many a leſs man would have done, and have
called him an impertinent fellow, and bid him go about his buſineſs,
what was it to him 2) that he takes the queſtion kindly ; makes a very
modeſt reply, How can I? We have reaſon to think he was an intelli-
gent man, and as well acquainted with the meaning of ſcripture as, moſt
were, and yet he modeſtly confeſſes his weakneſs. Note, Thoſe that
would learn, muſt ſee their need to be taught. The prophet muſt firſt
own that he knows not what thºſe are, and then the angel will tell him,
Zech. 4, 13. (2.) He ſpeaks as one very defirous to be taught, to have
Jome one to guide him. Obſerve, He read the ſcripture, though there
were many things in it which he did not underſtand; though there are
many things in the ſcriptures, which are dark and hard to be understood,
nay, which are often miſunderſtood, yet we muſt not therefore throw
them by, but ſtudy them for the ſake of thoſe things that are eaſy,
which is the likelieſt way to come by degrees to the underſtanding of
thoſe things that are difficult; for knowledge and grace grow gradually.
(3.) He invited Philip to come up and fit with him ; not as Jehu took
Jonadab into his chariot, to come ſee his zeal for the Lord of hosts,
(2 Kings 10, 16.) but rather, “Come, ſee my ignorance, and inſtruct
me.” He will gladly do Philip the honour to take him into the coach
with him, if Philip will do him the favour to expound a portion of ſcrip-
ture to him. Note, In order to our right underſtanding of the ſcrip-
ture, it is requiſite we ſhould have ſome one to guide us; ſome good
books, and ſome good men, but above all, the Spirit of grace, to lead us
into all truth. --
IV. The portion of ſcripture which the eunuch recited, with ſome.
hints of Philip’s diſcourſe upon it. The preachers of the goſpel had a
very good handle to take hold of thoſe by, who were converſant with the
ſcriptures of the Old Teſtament, and received them, eſpecially when
they found them actually engaged in the ſtudy of them, as the eunuch
was here. -
1. The chapter he was reading, was, the fifty-third of Iſaiah, two
verſes of which are here quoted, (v. 32, 33.) part of the ſeventh and
eighth verſes; they are ſet down according to the Septuagint verſion,
which in ſome things differs from the original Hebrew. Grotius thinks
the eunuch read it in the Hebrew, but Luke takes the Septuagint tranſ-
lation, as readier to the language in which he wrote; and he ſuppoſes.
that the eunuch had learned from the many Jews that were in Ethiopia,
both their religion and language. But, confidering that the Septuagint
verſion was made in Egypt, which was the next country adjoining to
Ethiopia, and lay betwixt them and Jeruſalem, I rather think that tranſ- .
lation was moſt familiar to him. It appears by Iſa. 20, 4. that there
was much communication between thoſe two nations—Egypt and Ethio-
pia. The greateſt variation from the Hebrew, is, that what in the ori-
ginal is, He was taken from priſon and from judgment, (hurried with the
utmoſt violence and precipitation from one judgment-ſeat to another; or
“From force and from judgment he was taken away :” that is, It was
from the fury of the people, and their continual clamours, and the judg-
ment of pilate thereupon, that he was taken away,) is here read “ In
his humiliation his judgment was taken away.” He appeared ſo mean
and deſpicable in their eyes, that they denied him common juſtice, and,
againſt all the rules of equity, which every man is entitled to the bene-
fit of, they declared him innocent, and yet condemned him to die; no-
thing criminal can be proved upon him, but he is down, and down with
him. Thus “in his humiliation his judgment was taken away ;” ſo,
...the ſenſe is much the ſame with that of the Hebrew.
So that theſe verſes foretold concerning the Meſfiah,
(1.) That he ſhould die; ſhould be led to the ſlaughter, as sheep that
were offered in ſacrifice : that his life ſhould be taken from among men,
taken from the earth. With what little reaſon then was the death of
Chriſt a ſtumbling-block to the unbelieving Jews, when it was ſo plainly
foretold by their own prophets, and was ſo neceſſary to the accompliſh-
ment of his undertaking ! Then is the offence of the croſs ceaſed.
(2.) That he ſhould die wrongfully ; ſhould die by violence, ſhould
be hurried out of his life, and his judgment shall be taken away; no juſ-
tice done him ; for he muſt be cut off, but not for himſelf.
(3.) That he ſhould die patiently ; like a lamb dumb before the shearer,
nay, and before the butcher too, ſo he opened not his mouth, never was
THE ACTS, VIII.
Philip and the Ethiopian.
fuch an example of patience as our Lord Jeſus was in his ſufferings;
when he was accuſed, when he was-abuſed, he was filent, reviled not
again, threatened not. - º -
(4.) That yet he ſhould live for ever, to ages which cannot be num-
bered , for ſo I underſtand thoſe words, Who shall declare his generation 2
The Hebrew word properly ſignifies, the duration of one life, Eccl. 1. 4.
Now who can conceive or expreſs how long he ſhall continue, notwith- |
ſtanding this ; for his life is only taken from the earth ; in heaven he ſhall
five to endleſs and innumerable ages, as it follows in Iſa. 53. 10. . He
shall prolong his days. . . -
2. The eunuch’s queſtion upon this, is, Qf whom ſpeaketh the prophet
this 2 v. 34. He does not defire Philip to give him ſome critical re-
marks upon the words and phraſes, and the idioms of the language, but
to acquaint him with the general ſcope and deſign of the prophecy, to
furniſh him with a key, in the uſe of which he might, by comparing one
thing with another, be let into the meaning of the particular paſſages. |
Prophecies had uſually in them ſomething of obſcurity, till they were
explained by the accompliſhment of them, as this now was. It is a ma-
terial queſtion he aſks, and a very ſenſible one: “Does the prophet ſpeak
this of himſelf, in expectation of being uſed, being misuſed, as the other
prophets were ; or does he ſpeak it of ſome other man, in his own age, or
in ſome age to come *. Though the modern Jews will not allow it to
be ſpoken of the Meſſah, yet their ancient doćtors did ſo interpret it ;
and perhaps the eunuch knew it, and did partly underſtand it ſo himſelf,
only he propoſed this queſtion, to draw on diſcourſe with Philip ; for the
way to improve in learning, is, to conſult the learned ; as “they muſt
inquire the law at the mouth of the prieſts,” (Mal. 2. 7.) ſo they muſt
inquire the goſpel, eſpecially that part of the treaſure which is hid in the
field of the Old Teſtament, at the mouth of the miniſters of Chriſt.
The way to receive good inſtructions, is, to aſk good queſtions.
3. Philip takes this fair occaſion given him, to open to him the great
myſtery of the gsſpel concerning Jesus Christ and him crucifted. He
began at this scripture, took that for his text, (as Chriſt did another paf-
ſage of the ſame prophecy, Luke 4. 21.) and preached unto him Jesus,
p. 35. That is all the account given us of Philip’s ſermon, becauſe it
was the ſame in effect with Peter’s ſermons, which we have had before.
The buſineſs of goſpel-miniſters is to preach Jeſus, and that is the preach- |
|juſt now read, for it was but a few verſes before thoſe which Philip
It is probable that Philip had now occa
ing that is likely to do good.
fión for his gift of tongues, that he might preach Chriſt to this Ethiopian |
in the language of his own country. And here we have an inſtance of
ſpeaking of the things of God, and ſpeaking of them to good purpoſe,
not only as we sit in the house, but as we walk by the way, according to
that rule, Deut. 6. 7. & - - º
V. The eunuch is baptized in the name of Chriſt, v. 36.38. It is
probable that the eunuch had heard at Jeruſalem of the doćtrine of Chriſt,
fo that it was not altogether new to him. But, if he had, what could
that do toward this ſpeedy conqueſt that was made of his heart, for
Chriſt It was a powerful working of the Spirit with and by Philip's
preaching that gained the point. Now here we have, . . . ...”
* 1. The modeſt propoſal which the eunuch made of himſelf to bap-
tiſm; (v. 36.) As they went on their way, diſcourſing of Chriſt, the eu-
much aſking more queſtions, and Philip anſwering them to his ſatisfaction,
they came unto a certain water, a well, river, or pond, the fight of which
made the eunuch think of being baptized. Thus God, by hints of pro-
vidence which ſeem caſual, ſometimes puts his people in mind of their
duty, which otherwiſe perhaps they would not have thought of The
eunuch knew not how little a while Philip might be with him, nor where
he might afterwards inquire for him ; he could not expeº his travelling
with him to his next ſtage, and therefore if Philip think fit, he will take
the preſent convenience which offers itſelf, of being baptized ; “See,
here is water, which perhaps we may not meet with a great while again;
what doth hinder me to be baptized; Canft thou ſhew any cauſe why I.
ſhould not be admitted a diſciple and follower of Chriſt by baptiſm sº
Obſerve, (1.) He does not demand baptiſm, does not ſay, “Here is
water, and here I am reſolved I will be baptized ;” for if Philip have any |
thing to offer to the contrary, he is willing to wave it for the preſent. If
he think him not fit to be baptized, or if there be any thing in the inſti-
tution of the ordinance, which will not admit ſuch a ſpeedy adminiſtra-
tion of it, he will not infiſt upon it. The moſt forward zeal muſt ſubmit
to order and rule. But, (2.) He does desire it, and unleſs Philip can
ſhew cauſe why not, he deſires it now, and is not willing to defer it.
Note, In the ſolemn dedicating and devoting of ourſelves to God, it is
good to make haste, and not to delay ; for the preſent time is the beſt
time, Pſ. 119.60. They who have received the thing fignified by bap-
Vol. V. No. 93.
|
tiſm, ſhould not put off receiving the fign. The eunuch feared left the
good affections now working in him ſhould cool and abate, and therefore
was willing immediately to bind his ſoul with the baptiſmal bonds unto
the Lord, that he might bring the matter to an iſſue. • .
2. The fair declaration which Philip made him of the terms upon which
he might have the privilege of baptiſm; (v. 37.) “If thon believeſt
with all thine heart, thou mayeſt;” that is, “If thou believeſt this doc-
trine which I have preached to thee concerning Jeſus, if thou receiveſt
the record God has given concerning him, and ſet to thy ſeal that it is
true.” He muſt believe with all his heart, for with the heart man be-
lieveth, not with the head only, by an aſſent to goſpel-truths, in the un-
derſtanding ; but with the heart, by a conſent of the will to goſpel-
“ If thou do indeed believe with all thy heart, thou art by that
united to Chriſt, and if thou give proofs and evidences that thou doſt ſo,
thou mayeft by baptiſm be joined to the church.” -
3. The confeſſion of faith which the eunuch made in order to his
being baptized ; it is very ſhort, but it is comprehenfive and much to the
purpoſe, and what was ſufficient ; “I believe that Jeſus Chriſt is the
Son of God.” He was before a worſhipper of the true God, ſo that all
he had to do now, was, to receive Christ Jesus the Lord. (I.) He be-
lieves that Jeſus is the Christ, the true Meſfiah promiſed, the Anointed
One. (2.) That Chriſt is Jesus—a Saviour, the only Saviour of his
people from their fins. And, (3.) That this Jesus Christ is the Son of
God, that he has a divine nature, as the Son is of the ſame nature with
the Father ; and that, being the Son of God, he is the Heir of all things.
This is the principal, peculiar doćtrine of chriſtianity, and whoſoever be-
| lieve this with all their heart, and confeſs it, they and their ſeed are to
be baptized. g
4. The baptizing of him hereupon. The eunuch ordered his coach-
man to ſtop, commanded the chariot to stand still ; it was the beſt baiting
place he ever met with in any of his journeys; they went down both into
the water, for they had no convenient veſſels with them, being upon a
journey, where with to take up water, and muſt therefore go down into
it ; not that they ſtript off their clothes, and went naked into the water,
but, going barefoot according to the cuſtom, they went perhaps up to
| the ancles or mid-leg into the water, and Philip ſprinkled water upon
him, according to the prophecy which this eunuch had probably but
found him upon, and was very appoſite to his caſe ; (Iſa. 52. 15.) So
shall he ſprinkle many nations, kings and great men shall shut their mouths
at him, ſhall ſubmit to him, and acquieſce in him, “ for that which had
not before been told them ſhall they ſee, and that which they had not
heard ſhall they confider.” Obſerve, Though Philip had very lately
been deceived in Simon Magus, and had admitted him to baptiſm,
though he afterward appeared to be no true convert, yet he did not
therefore ſcruple to baptize the eunuch upon his profeſſion of faith im-
mediately, without putting him upon a longer trial than uſual. If ſome hy-
pocrites crowd into the church, that afterward prove a grief and ſcandal
to us, yet we muſt not therefore make the door of admiſſion any ſtraiter
|| than chriſt has made it ; they ſhall anſwer for their apoſtaſy, and not we.
VI. Philip and the eunuch are parted preſently ; and this is as ſur-
priſing as the other parts of the ſtory. One would have expected that the
eunuch ſhould either have ſtayed with Philip, or have taken him along
|
with him into his own country, and, there being ſo many miniſters in
thoſe parts, he might be ſpared, and it would be worth while : but God
ordered otherwiſe; as ſoon as they were come up out of the water, before
the eunuch went into his chariot again, the Spirit of the Lord caught
away Philip, (v. 39.) and did not give him time to make an exhortation
to the eunuch, as uſual after baptiſm, which it is probable the one in-
tended, and the other expected; but his ſudden departure was ſufficient
to make up the want of that exhortation, for it ſeems to have been mira-
culous, and that he was caught up in the air in the eunuch’s fight, and
ſo carried out of his fight; and the working of this miracle upon Philip,
was a confirmation of his doćtrine, as much as the working of a miracle
by him would have been. He was caught away, and the eunuch ſaw him.
no more, but, having loſt his miniſter, returned to the uſe of his Bible
again. Now here we are told,
1. How the eunuch was diſpoſed ; he went on his way, rejoicing ; he
purſued his journey, buſineſs called him home, and he muſt haſten to it ;
for it was no way inconſiſtent with his chriſtianity, which places no ſanc-
tity or perfeótion in men’s being hermits or recluſes, but is a religion
which men may and ought to carry about with them into the affairs of
this life. But he went on, rejoicing; ſo far was he from refle&ting upon
this ſudden reſolution and change, or advancement rather in his religion, ,
THE ACTS, IX.
with any regret, that his ſecond thoughts confirmed him abundantly in
it, and he went on, “ rejoicing with joy unſpeakable and full of glory;” |
he was never better pleaſed in all his life. (1.) He rejoiced that he
himſelf was joined to Chriſt, and had an intereſt in him. And, (2.)
That he had theſe good tidings to bring to his countrymen, and a pro-
ſpect of bringing them alſo, by virtue of his intereſt among them, into
fellowſhip with Chriſt; for he returned, not only a chriſtian, but a miniſ-
ter. Some copies read this verſe thus; “And when they were come up
out of the water, the Holy Spirit fell upon the eunuch,” (without the
ceremony of the apoſtle’s impoſition of hands,) “but the angel of the
Lord caught way Philip.” -
2. How Philip was diſpoſed of; (v. 40.) He was found at Azotus, or
Ashdod, formerly a city of the Philiſtines; there the angel or Spirit of
the Lord dropped him, which was above thirty miles from Gaza, whither
the eunuch was going, and where 1)r. Lightfoot thinks he took ſhip,
and went by ſea into his own country. But Philip, wherever he was,
would not be idle; paſſing through, he preached in all the cities till he
'came to Ceſarea, and there he ſettled, and, for aught that appears, had
his principal reſidence ever after ; for at Ceſarea we find him in a houſe
of his own, ch. 21. 8. He that had been faithful in working for Chriſt
as an itinerant, at length gains a ſettlement. -
| CHAP. IX.
'In this chapter, we have, I. The famous story of St. Paul’s converſion
from being an outrageous perſecutor of the goſpel of Christ, to be an
illustrious profeſſor and preacher of it. 1. How he was first awakened
and wrought upon by an appearance of Christ himſelf to him as he was
going upon an errand of perſecution to Damaſcus; and what a condition
he was in while he lay under the power of thoſe convictions and terrors,
v. 1...9. 2. How he was baptized by Ananias, by immediate direction
Jrom heaven. v. 10... 19. 3. How he immediately commenced doctor,
and preached the faith of Christ, and proved what he preached, v. 20...
22. . 4. How he was perſecuted, and narrowly eſcaped with his life,
v. 23.25. 5. How he was admitted among the brethren at Jeruſalem ;
how he preached, and was perſecuted there, v. 26.30. 6. The rest and
quictneſs which the churches enjoyed for ſome time after this, v. 31. II.
The cure wrought by Peter on A. neas, who had long been laid up ºf a
paſſy, v. 32.35. III. The raiſing of Tabitha from death to life, at
the prayer of Peter, v. 36..,44. .
1. ND Saul, yet breathing out threatenings and ſlaugh-
ter againſt the diſciples of the Lord, went unto
the High-Prieſt, 2. And deſired of him letters to Damaſ.
cus to the ſynagogues, that, if he found any of this way,
whether they were men or women, he might bring them.
bound unto Jeruſalem. 3. And as he journeyed, he came
near Damaſcus : and ſuddenly there ſhined round about
him a light from heaven. 4. And he fell to the earth,
and heard a voice ſaying unto him, Saul, Saul, why perſe-
cuteſt thou me : 5. And he ſaid, Who art thou, Lord 2
And the Lord ſaid, I am Jeſus whom thou perſecuteſt. It
is hard for thee to kick againſt the pricks. .. 6. And he,
trembling and aſtoniſhed, ſaid, Lord, what wilt thou have
me to do? And the Lord ſaid unto him, Ariſe, and go into
the city, and it ſhall be told thee what thou muſt do. 7.
And the men which journeyed with him ſtood ſpeechleſs,
hearing a voice, but ſeeing no man. 8. And Saul aroſe
from the earth; and when his eyes were opened, he ſaw
no man : but they led him by the hand, and brought him
into Damaſcus. 9. And he was three days without fight,
and neither did eat nor drink.
We found mention made of Saul twice or thrice in the ſtory of Ste-
phen, for the ſacred penman even longed to come to his ſtory; and now
we are come to it, not quite taking leave of Peter, but from henceforward
being moſtly taken up with Paul the apoſtle of the Gentiles, as Peter
was of the circumciſion. His name in Hebrew, was, Saul—deſired,
though as remarkably little in ſtature as his nameſake king Saul was tall |
|
| cus were ſo, he reſolves to give them diſturbance.
Saul's Converſion.
and ſtately ; one of the ancients call him, “Homo tricubitalis—but four
foot and a half in height;” his Roman name which he went by among
the citizens of Rome, was, Paul—little. He was born in Tarſus, a city
of Cilicia, a free city of the Romans, and himſelf a freeman of that city.
His father and mother were both native Jews, therefore he calls himſelf
a Hebrew of the Hebrews ; he was of the tribe of Benjamin, which ad-
hered to Judah. His education was in the ſchools of Tarſus firſt, which
was a little Athens for learning ; there he acquainted himſelf with the
philoſophy and poetry of the Greeks. Thence he was ſent to the univer-
fity at Jeruſalem, to ſtudy divinity and the Jewiſh law; his tutor was
Camaliel an eminent Phariſee; he had extraordinary natural parts, and
improved mightily in learning ; he had likewiſe a handicraft trade, was
bred to tent-making ; which was common with thoſe among the Jews
that were bred ſcholars, (as Dr. Lightfoot faith,) for the earning of
their maintenance, and the avoiding of idleneſs.
This is the young man on whom the grace of God wrought this mighty
change here recorded, about a year after the aſcenſion of Chriſt, or little
more. We are here told, - w
I. How bad he was, how very bad, before his converſion; juſt before
he was an inveterate enemy to chriſtianity, did his utmoſt to root it out,
by perſecuting all that, embraced it. In other reſpects he was well
enough, as “touching the righteouſneſs which is of the law, blameleſs,”
a man of no ill morals, but a blaſphemer of Chriſt, a perſecutor of chriſ-
tians, and injurious to both, 1 Tim. 1. 13. And ſo ill informed was his
conſcience, that he thought he ought to do what he did againſt the name
of Chriſt, (ch. 26.9.) and that he did God ſervice in it, as was foretold,
John 16. 2. Here we have, º -
1. His general enmity and rage againſt the chriſtian religion; (v. 1.)
He “yet breathed out threatenings and ſlaughter againſt the diſciples
of the Lord.” The perſons perſecuted were the diſciples of the Lord ;
becauſe they were ſo, under that charaćter he hated and perſecuted them;
the matter of the perſecution, was, threatenings and ſlaughter. There
is perſecution in threatenings ; (ch. 4, 17, 21.) they terrify and break
the ſpirit , and though we ſay, Threatened folks live long; yet thoſe
whom Saul threatened, if he prevailed not thereby to frighten them from
Chriſt, he ſlew them, he perſecuted them to death, ch. 22.4. His
breathing out threatenings and ſlaughter intimates that it was natural to
him, and his conſtant buſineſs; he even breathed in this as in his element;
he breathed it out with heat and vehemence; his very breath, like that
of ſome venomous creature, was peſtilential, he breathed death to the
chriſtians, wherever he came ; he puffed at them in his pride, (Pſ. 12.
4, 5.) ſpit his venom at them in his rage. Saul yet breathing thus ; it
intimates, (l.) That he ſtill perfiſted in it ; not ſatisfied with the blood
of thoſe he had ſlain, he ſtill cries, Give, give. (2.) That he ſhall ſhortly
be of another mind ; as yet he breathes out threatenings and ſlaughter,
but he has not long to live ſuch a life as this, that breath will be ſtopped
ſhortlv. - -
2. Hi. particular deſign upon the chriſtians at Damaſcus; thither
was the goſpel now lately carried by thoſe that fled from the perſecution
at Stephen’s death, and thought to be-ſafe and quiet there, and were con-
nived at by thoſe in power there : but Saul cannot be eaſy if he knows
a chriſtian is quiet ; and therefore hearing that the chriſtians in Damaſ-
In order to this, he
applies himſelf to the High-Prieſt for a commiſſion (v. 1.) to go to Da-
maſcus, v. 2. The High-Prieſt needed not to be ſtirred up to perſecute
the chriſtians, he was forward enough of himſelf to do it; but it ſeems
the young perſecutor drove more furiouſly than the old one. Leaders
in fin are the worſt of finners : and the proſelytes which the Scribes and
Phariſees make, often prove ſeven times more the children of hell than
themſelves. He faith (ch. 22. 5.) that this commiſfion was had from
the whole eſtate of the elders : and proud enough this furious bigot was,
to have a commiſſion to him dire&ted, with the ſeal of the great Sanhe-
drim affixed to it. -
Now the commiſſion was to empower him to inquire among the ſyna-
gogues, or congregations, of the Jews that were at Damaſcus, whether
there were any that belonged to them, that inclined to favour this new
ſeči or hereſy, that believed in Chriſt ; and if he found any ſuch, whe-
ther men or women, to bring them up priſoners to Jeruſalem, to be pro-
ceeded againſt according to law by the great council there. Obſerve,
(I.) The chriſtians are here ſaid to be thoſe of this way; thoſe of the
way; ſo it is in the original. Perhaps the chriſtians ſometimes called
themſelves ſo, from Chriſt the Way; or, becauſe they looked on them-
ſelves as but in the way, and not yet at home ; or, the enemies thus repre-
ſented it as a way by itſelf, a by-way, a party, a fačtion. (2.) The High-
v
Saul’s Converſion.
THE ACTs, IX.
Prieſt and Sanhedrim claimed a power over the Jews in all countries, and
had a deference paid to their authority in matters of religion, by all their
ſynagogues, even thoſe that were not of the juriſdićtion of the civil go-
vernment of the Jewiſh nation.—And ſuch a ſovereignty the Roman
pontiff now claims, as the Jewiſh pontiff then did, though he has not ſo
much to ſhew for it. (3.) By this commiſſion all that worſhipped God
in the way that they called hereſy, though agreeing exačtly with the ori-
ginal inſtitutes, even of the Jewiſh church, whether they were men or
women, were to be proſecuted. Even the weaker ſex, who in a caſe of
this nature might deſerve excuſe, or at leaſt compaſſion, ſhall find neither
with Saul, any more than they do with the Popiſh perſecutors. (4.)
He was ordered to bring them all bound to Jeruſalem, as criminals of
the firſt magnitude ; which, as it would be the more likely to terrify
them, ſo it would be to magnify Saul, as having the command of the
forces that were to carry them up, and opportunity of breathing out
threatenings and ſlaughter. Thus was Saul employed when the grace
of God wrought that great change in him. Let not us then deſpair of
renewing grace for the converſion of the greateſt finners, nor let ſuch de-
ſpair of the pardoning mercy of God for the greateſt fin ; for Paul him-
ſelf obtained mercy, that he might be a monument, 1 Tim. 1. 13.
II. How ſuddenly and ſtrangely a bleſſed change was wrought in him,
not in the uſe of any ordinary means, but by miracles. The converſion
of Paul is one of the wonders of the church.
Here is, 1. The place and time of it ; as he journeyed, he came near ||
to Damaſcus ; and there Chriſt met with him,
(I.) He was in the way, travelling upon his journey; not in the tem-
p'º, or in the ſynagogue, or in the meeting of chriſtians, but by the way.
The work of converſion is not tied to the church, though ordinarily
public adminiſtrations are made uſe of. Some are reclaimed in ſlumber.
ings on the bed, (Job 33. 15... 17.) and ſometimes in travelling upon |
the road alone ; thoughts are as free, and there is as good an opportu- |
nity of communing with our own hearts there, as upon the bed; and
there the Spirit may ſet in with us; for that wind blows where it
liſteth. Some obſerve, that Saul was ſpoken to abroad in the open air,
that there might be no ſuſpicion of impoſture, or a trick put upon him
II, 1ſt. -
(2.) He was near Damaſcus, almoſt at his journey’s end, ready to en-
ter the city, the chief city of Syria. Some obſerve, that he who was to
be the apoſtle of the Gentiles, was converted to the faith of Chriſt in a
Gentile country. , Damaſcus had been infamous for perſecuting God’s
people formerly, they threſhed Gilead with threſhing inſtruments of iron,
(Amos 1. 3.) and now it was likely to be ſo again. ^
(3.) He was in a wicked way ; purſuing his deſign againſt the chriſ-
tians at Damaſcus, and pleaſing himſelf with the thought that he ſhould
devour this new-born child of chriſtianity there. Note, Sometimes the
grace of God works upon finners, when they are at the worſt, and hotly
engaged in the moſt deſperate finful purſuits; which is much for the
glory both of God’s pity, and of his power.
(4.) The cruel edićt and decree he had with him drew near to be put
in execution; and now it was happily prevented.—Which may be confi-
dered, [1..] As a great kindneſs to the poor ſaints at Damaſcus, who
had notice of his coming, as appears by what Ananias ſaid, (v. 13, 14.)
and were apprehenſive of their danger from him, and trembled as poor
lambs at the approach of a ravening wolf; Saul’s converſion was their
ſecurity for the preſent. Chriſt has many ways of delivering the godly
out of temptation, and ſometimes does it by a change wrought in their
perſecutors, either reſtraining their wrathful ſpirits, (Pſ. 76. 10.) and
mollifying them for a time, as the Old Teſtament Saul, who relented to-
ward David more than once ; (1 Sam. 24. 16.—26, 21.) or, renewing
their ſpirits, and fixing upon them durable impreſſions, as upon the New
Teſtament Saul here. It was alſo a very great mercy to Saul himſelf to
be hindered from executing his wicked deſign, in which if he had now
proceeded, perhaps it had been the filling up of the meaſure of his ini-
quity. Note, It is to be valued as a fignal token of the divine favour,
if God, either by the inward operations of his grace, or the outward oc-
currences of his providence, prevent us from proſecuting and executing
a finful purpoſe, 1 Sam. 25. 32.
2. The appearance of Chriſt to him in his glory ; here it is only ſaid,
that there “ſhined round about him a light from heaven;” but it ap-
pears by what follows, (v. 17.) that the Lord Jeſus was in this light,
and appeared to him by the way. He ſaw that Juſt One, (ch. 22, 14.)
and ſee ch. 26. 13. Whether he ſaw him at a diſtance, as Stephen ſaw
him, in the heavens, or nearer in the air, is not certain. It is not incon-
ſiſtent with what is ſaid of the heavens receiving Chriſt till the end of
time, (ch. 3. 21.) to ſuppoſe that he did, upon ſuch an extraordinary cc-
caſion as this, make a perſonal viſit, but a very ſhort one, to this lower
world ; it was neceſſary to Paul's being an apoſtle, that he ſhould have
ſeen the Lord, and ſo he did, 1 Cor. 9. 1.-15. 8.
(1.) This light ſhined upon him ſuddenly—iázipºns, when Paul never
thought of any ſuch thing, and without any previous warning. Chriſt's
manifeſtations of himſelf to poor ſouls, are many times ſudden and very
ſurpriſing, and he prevents them with the bleſfings of his goodneſs.
This the diſciples that Chriſt called to himſelf found. Or ever I was
aware, Cant. 6. 12. İ . . - . . . . . . .
(2.) It was a light from heaven, the fountain of light, from the God
of heaven, the Father of lights. It was a light above the brightneſs of
the ſun, (ch. 26, 13.) for it was viſible at mid-day, and outſhone the fun.
in his meridian ſtrength and luſtre, Iſa. 24. 23. -
(3.) It ſhone round about him, not in his face only, but on every fide
of him; let him turn which way he will, he finds himſelf ſurrounded with
the diſcoveries of it. And this was deſigned not only to ſtartle him,
and awaken his attention, for well may he expe&t to hear, when he is
thus made to ſee ſomething very extraordinary, but to fignify the en-
lightening of his underſtanding with the knowledge of Chriſt. The
Devil comes to the ſoul in darkneſs, by it he gets and keeps poſſeſſion of
it. But Chriſt comes to the ſoul in light, for he is himſelf the Light of
the world, bright and glorious in himſelf, beneficial and gracious to us,
as light. The firſt thing in this new creation, as in that of the world, is,
light, 2 Cor. 4. 6. Hence all chriſtians are ſaid to be children of the light
and of the day, Eph. 5, 8. - -
3. The arreſting of Saul, and his detachment, He fell to the earth,
v. 4. Some think that he was on foot, and that this light, which per-
haps was accompanied with a thunder-clap, ſo terrified him, that he could
not keep his feet, but fell upon his face, uſually a poſture of adoration,
but here of aſtoniſhment. It is probable that he was mounted, as Ba-
laam, when he went to curſe Iſrael, and perhaps better mounted than he ,
for Saul was now in a public poſt, was in haſte, and the journey was long,
ſo that it is not likely he ſhould travel on foot. The ſudden light
would frighten the beaſt he rode on, and make it throw him ; and it was
God’s good providence that his body got no hurt by the fall : but an-
gels had a particular charge concerning him to keep all his bones, ſo that
not one of them was broken. It appears, (ch. 26. 14.) that all that
were with him fell to the earth as well as he, but the deſign was upon
him. This may be confidered, . * e
(1.) As the effect of Chriſt's appearing to him, and of the light which
ſhone round about him. jº Chriſt’s manifeſtations of himſelf to poor
ſouls are humbling; they lay them very low, in mean thoughts of them-
ſelves, and an humble ſubmiſſion to the will of God. Now mine eyes ſee
thee, faith Job, I abhor myself. I saw the Lord, faith Iſaiah, “fitting
upon a throne, and I ſaid, Woe is me, for I am undone.” &
(2.) As a ſtep toward his intended advancement. He is deſigned not
only to be a chriſtian, but to be a miniſter, an apoſtle, a great apoſtle, and
therefore he muſt thus be caſt down. Note, Thoſe whom Chriſt de-
figns for the greateſt honours, are commonly firſt laid low. Thoſe who
are defigned to excel in knowledge and grace, are commonly laid low
firſt, in a ſenſe of their own ignorance and finfulneſs. Thoſe whom God
will employ, are firſt ſtruck with a ſenſe of their unworthineſs to be em-
loved. - .
P . The arraigning of Saul. Being by the fall taken into cuſtody, and
as it were ſet to the bar, he heard a voice ſaying to him, (and it was diſ-
tinguiſhing to him only, for though they that were with him heard a
found, (v. 7.) yet they knew not the words, ch. 22. 9.) Saul, Saul,
why persecutest thou ºne º Obſerve here, o
(i.) Saul not only ſaw a light from heaven, but heard a voice from
heaven; wherever the glory of God was ſeen, the word of God was
heard ; God's manifeſtations of himſelf were never dumb ſhews, for he
magnifies his word above all his name, and what was ſeen was always de-
figued to make way for what was ſaid ; Saul heard a voice. Note, Faith
comes by hearing; hence the Spirit is ſaid to be received by the hearing
of faith, Gal. 3. 2. The voice he heard was the voice of Chriſt : when
he “ ſaw that juá One, he heard the voice of his mouth,” ch. 22. 14.
Note, Then the word we hear is likely to profit us, when we hear it as
thè voice of Chriſt, 1 Theſſ. 2. 13. It is the voice of my beloved; no
voice but his can reach the heart. Seeing and hearing are the two learn-
ing ſenſes; Chriſt here, by both thoſe doors, entered into Saul’s heart.
(2.) What he heard was very awakening.
[I.] He was called by his name, and that doubled ; Saul, Saul. Some
think, in calling him Saul, he hints at that great perſecutor of David,
º THE ACTs, Ix.
whoſe name he bore. He was indeqd a ſecond Saul, and ſuch an enemy
to the Son of David as he was to David. Calling him by his name inti-
mates the particular regard that Chriſt had to him; “I have ſurnamed
thee, though thou haſt not known me,” Iſa. 45. 4. See Exod. 33. 12.
His calling him by name brought the convićtion home to his conſcience,
and put it paſt diſpute to whom the voice ſpake this. Note, What God
ſpeaks in general, is then likely to do us good, when we apply it to our-
ſelves, and inſert our own names into the precepts and promiſes which are
expreſſed generally ; as if God ſpake to us by name, and when he ſaith,
Ho, every one, he had ſaid, Ho, ſuch a one ; Samuel, Samuel ; Saul,
J. Saul.
The doubling of it, Saul, Saul, intimates, First, The deep ſleep that
Saul was in ; he needed to be called again and again, as Jer. 22. 29. O |
earth, earth, earth. Secondly, The tender concern that the bleſſed Jeſus
had for him, and for his recovery; he ſpeaks as one in earneſt, it is like
Martha, Martha, (Luke 10. 41.) or Simon, Simon, (Luke 22. 31.) or
O Jeruſalem, Jeruſalem, Matth. 22.37. He ſpeaks to him as to one in
imminent danger, at the pit’s brink, and juſt ready to drop in ; “Saul,
Saul, doſt thou know whither thou art going, and what thou art doing 2"
[2.] The charge exhibited againſt him, is, Why perſecutest thou me 2
Obſerve here, First, Before Saul was made a ſaint, he is made to ſee
himſelf a finner, a great finner, a finner againſt Chriſt. Now he was
made to ſee that evil by himſelf which he never ſaw before; fin revived
and he died. Note, A humbling convićtion of fin is the firſt ſtep to-
wards a ſaving converſion from fin. Secondly, He is convinced of one
Particular fin, which he was moſt notoriouſly guilty of, and had juſtified
himſelf in, and thereby way is made for his convićtion of all the reſt.
Thirdly, The fin he is convinced of, is, perſecution; Why perſecutest
thou me * It is a very affectionate expoſtulation, enough to melt a heart
of ſtone. Obſerve, 1. The perſon finning ; “It is thou; thou, that art
not one of the ignorant, rude, unthinking crowd, that will run down any
thing they hear put into an ill name, but thou that haſt had a liberaí,
learned education, haſt good parts and accompliſhments, haſt the know-
ledge of the ſcriptures, which, if duly confidered, would ſhew thee the
folly of it. . It is worſe in thee than in another.” 2. The perſon
finned againſt : “It is I, who never did thee any harm, who came from
heaven to earth to do thee good; who was not long fince crucified for
thee; and was not that enough, but muſt I afreſh be crucified by thee ''
3. The kind and continuance of the fin. It was perſecution, and he
was at this time engaged in it; “ Not only thou haſt perſecuted, but |
thou perſecuteſt, thou perfiſteſt in it.” He was not at this time haling
any to priſon, or killing them; but that was the errand he came upon to
Damaſcus; he was now proječting it, and pleaſing himſelf with the
thought of it. Note, They that are deſigning miſchief, are, in God’s
account, doing miſchief. 4. The question put to him upon it; “Why
dost thou do it º’’ (1.) It is complaining language. “Why dealest
thou thus unjustly, thus unkindly, with my diſciples?” Christ never com-
plained ſo much of thoſe who perſecuted him in his own perſon as he did
here of thoſe who perſecuted him in his followers. He complains of it
as it was Saul's fin; “Why art thou ſuch an enemy to thyſelf, to thy
God.” Note, The fins of finners are a very grievous burthen to the
Lord Jeſus. He is grieved for them, (Mark 3. 5.) he is preſſed under
them. Amos 2. 13. (2.) It is convincing language, “Why dost thou
thus 2 Canst thou give any good reaſon for it Note, It is good for us
often to aſk ourſelves why we do ſo and ſo, that we may diſcern what an
unreaſonable thing fin is: and of all fins none ſo unreaſonable, ſo unac-
countable, as the fin of perſecuting the diſciples of Christ, eſpecially
when it is diſcovered to be, as certainly it is, perſecuting Christ. Thoſe
have no knowledge, who eat up God’s people, Pſ. 14. 4. Why perſe-
cutest thou me * He thought he was perſecuting only a company of poor,
weak, filly people, that were an offence and eye-fore to the Phariſees,
little imagining that it was one in heaven that he was all this while inſult.
ing ; for ſurely if he had known, he would not have perſecuted the Lord
of glory. Note; Thoſe who perſecute the ſaints, perſecute Christ him-
ſelf, and he takes what is done against them as done against himſelf, and
accordingly will be the judgment in the great day, Matth. 25.45.
5. Saul’s question upon his indićtment, and the reply to it, v. 5.
(1.) He makes inquiry concerning Christ ; IWho art thou, Lord P. He
gives, no direct anſwer to the charge preferred against him, being con-
vićted by his own conſcience, and ſelf-condemned. If God contend with
us for fins, we are not able to anſwer for one of a thouſand, eſpecially
ſuch a one as the fin of perſecution. Convićtions of fin, when they are
ſet home with power upon the conſcience, will filence all excuſes and ſelf-
justifications. “Though I were righteous, yet would I not anſwer.”
Saul’s Converſion.
But he deſires to know who is his judge; the compellation is reſpectful;
Lord. He who had been a blaſphemer of Christ’s name, now ſpeaks to
him as his Lord. The question is proper, Who art thou? This implies
his preſent unacquaintedneſs with Christ; he knew not his voice as his
own ſheep do, but he defires to be acquainted with him ; he is convinced
by this light which incloſes him, that it is one from heaven that ſpeaks
to him, and he has a veneration for every thing that appears to him to
come from heaven ; and therefore, Lord, who art thou ? What is thy
name 2 Judg. 13. 17. Gen. 32. 29. Note, There is then ſome hope
of people, when they begin to inquire after Jeſus Christ.
(2.) He has an anſwer immediately, in which we have,
[1] Christ's gracious revelation of himſelf to him. He is always ready
to anſwer the ſerious inquiries of thoſe who covet an acquaintance with
him. I am Jesus whom thou persecutest. The name of Jeſus was not
unknown to him, his heart had riſen against it many a time, and gladly
would he bury it in oblivion; he knew it was the name that he per-
ſecuted, but little did he think to hear it from heaven, or from the
midst of ſuch a glory as now ſhone round about him. Note, Christ
brings ſouls into fellowſhip with himſelf, by manifesting himſelf to them.
He ſaid, First, I am Jesus, a Saviour, I am Jesus of Nazareth, ſo it is,
ch. 22. 8. Saul uſed to call him ſo when he blaſphemed him ; “I am
that very Jeſus whom thou uſedſt to call in ſcorn Jesus of Wazareth.”
And he would ſhew that now that he is in glory, he is not aſhamed of his
humiliation. Secondly, “I am that Jesus whom thou persecutest, and
therefore it is at thy peril if thou perfiſt in this wicked courſe.” There
is nothing more effectual to awaken and humble the ſoul than to ſee ſin
to be against Christ, an affront to him, and a contradićtion to his deſigns.
[2] His gentle reproof of him; “It is hard for thee to kick against
the pricks, or goads; to ſpurn at the ſpur. It is hard, it is in itſelf an
abſurd and evil thing, and will be of fatal conſequence to him that does
it. Thoſe kick at the goad, that stifle and ſmother the convićtions of
conſcience, that rebel against God’s truths and laws, that quarrel with
his providences, and that perſecute and oppoſe his ministers, becauſe
they reprove them, and their words are as goads and as nails. They that
revolt more and more, when they are stricken by the word or rod of God,
that are enraged at reproofs, and fly in the face of their reprovers, they
kick against the pricks, and will have a deal to anſwer for.
6. His ſurrender of himſelf to the Lord Jeſus at length, v. 6. See
here -
(i.) The frame and temper he was in, when Christ had been dealing
with him. [1..] He trembled, as one in a great fright. Note, Strong
convićtions, ſet home by the bleſſed Spirit, will make an awakened ſoul
to tremble. How can thoſe chooſe but tremble, that are made to ſee the
eternal God provoked against them, the whole creation at war with them,
and their own ſouls upon the brink of ruin [2.] He was aſtoniſhed,
was filled with amazement, as one brought into a new world, that knew
not where he was. Note, The convincing, converting work of Christ is
aſtoniſhing to the awakened ſoul, and fills it with admiration. “What
is this that God has done with me, and what will he do ’’’ -
(2.) His addreſs to Jeſus Christ, when he was in this frame; Lord,
what wilt thou have me to do 2 Which may be taken, [1..] As a ſerious
request for Christ’s teachings; “Lord, I ſee I have hitherto been out
of the way; thou that hast ſhewed me my error, ſet me to rights; thou.
hast diſcovered fin to me, diſcover to me the way to pardon and peace.”
It is like that, Men and brethren what must we do * Note, A. ſerious de-
fire to be inſtrućted by Christ in the way of ſalvation is an evidence of a
good work begun in the ſoul. Or, [2]. As a ſincere reſignation of
himſelf to the condućt and government of the Lord Jeſus. This was the
first word that grace ſpake in Paul, and with this began a ſpiritual life;
Lord Jeſus, what will thou have me to do * Did not he know what he had
to do 2 Had he not his commiſſion in his pocket 2 And what had he to
do but to execute it No, he had done enough of this work already, and
reſolves now to change his master, and employ himſelf better. Now it
is not, “What will the High-Priest and the elders have me to do *
What will my own wicked appetites and paſſions have me to do ’’’. But,
What wilt thou have me to do The great change in converſion is
wrought upon the will, and conſiſts in the reſignation of that to the will
of Christ. - - - e tº - tº e
(3.) The general direction Christ gave him, in anſwer to this; Arise,
go into the city of Damascus, which thou art now near to, and it shall be
told thee what thou must do. It is encouragement enough to have further
inſtrućtion promiſed him ; but, [1..] He must not have it yet; it ſhall
be told him ſhortly what he muſt do, but, for the preſent, he muſt pauſe
upon what has been ſaid to him, and improve that. Let him confider a
THE ACTs, Ix.
Saul’s Converſion.
*
while what he has done in perſecuting Chriſt, and be deeply humbled
for that, and then he ſhall be told what he has further to do., [2.] He
muſt not have it in this way, by a voice from heaven, for it is plain that
he cannot bear it : he trembles, and is aſtoniſhed; he ſhall be told there-
fore what he muſt do, by a man like himſelf, whoſe terror ſhall not make
him afraid, nor his hand be heavy upon him; which Iſrael deſired at
mount Sinai. Or, it is an intimation that Chriſt would take ſome other
time to manifeſt himſelf further to him, when he was more compoſed,
and this fright pretty well over. Chriſt manifeſts himſelf to his people
by degrees; and both what he does, and would have them to do, though
they know not now, they ſhall know hereafter.
7. How far his fellow-travellers were affected with this, and what im-
preſſion it made upon them, They fell to the earth, as he did, but roſe
without being bidden, which he did not, but lay ſtill till it was ſaid to
him, Ariſe; for he lay under a heavier load than any of them did; but
when they were up, -
(1.) They stood ſpeechlºſs, as men in confuſion, and that was all, v. 7.
They were going on the ſame wicked errand that Paul was, and perhaps,
to the beſt of their power, were as ſpiteful as he ; yet we do not find that,
any of them were converted, though they ſaw the light, and were ſtruck
down, and ſtruck dumb by it. No external means will, of themſelves,
work a change in the ſoul, without the Spirit and grace of God, which
diſtinguiſhes between ſome and others; among theſe that journeyed to-
gether, one is taken, and the others left. They stood ſpeechleſs ; none of
them ſaid, Who art thou, Lord * or, What wilt thou have me to do * as
Paul did ; but none of God’s children are born dumb.
(2.) They heard a voice, but ſaw no man ; they heard Paul ſpeak, but
ſaw not him to whom he ſpake, nor heard diſtinčtly what was ſaid to
him; which reconciles it with what is ſaid of this matter, (ch. 22.9, )
where it is ſaid, They ſaw the light, and were afraid; which they might
do, and yet ſee no man in the light, as Paul did ; and “ that they heard
not the voice of him that ſpake to Paul,” ſo as to underſtand what he
ſaid, though they did hear a confuſed noiſe. Thus they who came hither
to be the inſtruments of Paul’s rage againſt the church, ſerve for wit-
meſſes of the power of God over him.
8. What condition Saul was in after this, v. 8, 9.
(1.) He aroſe from the earth, when Chriſt bid him, but, probably, not
without help, the viſion had made him ſo fainty and weak, I will not ſay
like Belſhazzar, when the joints of his loins were loofed, and his knees | º - -
when he lay three days blind, yet he was not abandoned ; Chriſt here
takes care of the work of his own hands; he that hath torn, will heal;
ſmote one againſt another, but like Daniel, when, upon the fight of a
viſion, no ſtrength remained in him, Dan. 10. 16, 17. -
(2.) When his eyes were opened, he found that his fight was gone,
and he ſaw no man, none of the men that were with him, and began now
to be buſy about him. It was not ſo much this glaring light, that, “by
dazzling his eyes, had dimmed them—Nimium ſenſibile kedit ſenſum ;”
for then thoſe with him would have loſt their fight too ; but it was a
fight of Chriſt, whom the reſt ſaw not, that had this effect upon him.
Thus a believing fight of the glory of God in the face of Chriſt, dazzles
the eyes to all things here below. Chriſt, in order to further the diſco-
very of himſelf and his goſpel to Paul, took him off from the fight of
other things, which he muſt look off, that he may look unto Jeſus, and
to him only. - -
(3.) They led him by the hand into Damaſcus ; whether to a public
houſe, or to ſome friend’s houſe, is not certain ; but thus he who thought
to have led the diſciples of Chriſt priſoners and captives to Jeruſalem,
was himſelf led a priſoner and a captive to Chriſt into Damaſcus. He
was thus taught what need he had of the grace of Chriſt to lead his ſoul
(being naturally blind and apt to miſtake) into all truth. -
(4.) He lay without sight, and without food, neither did eat nor drink
for three days, v. 9. I do not think, as ſome do, that now he had his
rapture into the third heavens, which he ſpeaks of, 2 Cor. 12. So far
from that, that we have reaſon to think he was all this time rather in the
belly of hell, ſuffering God’s terrors for his fins, which were now ſet in
order before him ; he was in the dark concerning his own ſpiritual ſtate,
and was ſo wounded in ſpirit for fin, that he
drink.
10, And there was a certain diſciple at Damaſcus,
named Ananias: and to him ſaid the Lord in a viſion,
Ananias. And he ſaid, Behold, I am here, Lord. I 1.
And the Lord ſaid unto him, Ariſe, and go into the ſtreet
which is called Straight, and inquire in the houſe of
Judas for one called Saul of Tarſus : for behold, he pray- |
Vol. V. No. 93.
could reliſh neither meat nor.
eth, 12. And hath ſeen in a viſion a man named Ananias
coming in, and putting his hand on him, that he might
receive his fight. 13. Then Ananias anſwered, Lord, I
have heard by many of this man, how much evil he hath
done to thy ſaints at Jeruſalem : 14. And here he hath
authority from the chief prieſts, to bind all that call on
thy name. 15. But the Lord ſaid unto him, Go thy
way: for he is a choſen veſſel unto me, to bear my name
before the Gentiles, and kings, and the children of Iſrael :
16. For I will ſhew him how great things he muſt ſuffer
for my name’s ſake. 17. And Ananias went his way, and
entered into the houſe: and putting his hands on him, ſaid,
Brother Saul, the Lord, even Jeſus, that appeared unto thee
in the way as thou cameſt, hath ſent me, that thou mighteſt
receive thy fight, and be filled with the Holy Ghoſt. 18.
And immediately there fell from his eyes as it had been
ſcales; and he received fight forthwith, and aroſe, and was
baptized. 19. And when he had received meat, he was
ſtrengthened. Then was Saul certain days with the diſci-
ples which were at Damaſcus. 20. And ſtraightway he
preached Chriſt in the ſynagogues, that he is the Son of
God. 21. But all that heard him were amazed, and ſaid,
Is not this he that deſtroyed them which called on this
name in Jeruſalem, and came hither for that intent, that
he might bring them bound unto the chief prieſts 22.
But Saul increaſed the more in ſtrength, and confounded
the Jews which dwelt at Damaſcus, proving that this is
very Chriſt.
As for God, his work is perfeót ; if he begin, he will make an end;
a good work was begun in Saul, when he was brought to Chriſt’s feet,
in that word, Lord, what will thou have me to do º And never did Chriſt
leave any that were brought to that. Though Saul was ſadly mortified
that hath ſmitten, will bind up; that hath convinced, will comfort.
I. Ananias is here ordered to go and look after him, to heal and help
him ; for he that cauſeth grief, will have compaſſion. ,
1. The perſon employed is Ananias, a certain diſciple at Damascus,
not lately driven thither from Jeruſalem, but a native of Damaſcus; for
it is ſaid, (ch. 22. 12.) “ that he had a good report of all the Jews which
dwelt there, as a devout man according to the law ;” he had lately em-
braced the goſpel, and given up his name to Chriſt, and, as it ſhould
ſeem, officiated as a miniſter, at leaſt pro hac vice—on this occasion, though
it does not appear he was apoſtolically ordained. But why were not
ſome of the apoſtles from Jeruſalem ſent for upon this great occaſion, or
Philip the evangeliſt, who had lately baptized the eunuch, and might
have been fetched hither by the Spirit in a little time * Surely, becauſe
| Chriſt would employ variety of hands in eminent ſervices, that the ho-
nours might not be monopolized, or engroſſed by a few ; becauſe he
would put work into the hands, and thereby put honour upon the heads, .
of thoſe that were mean and obſcure, to encourage them ; and becauſe
he would dire&t us to make much of the miniſters that are where our lot
is caſt, if they have obtained mercy to be faithful, though they are not
of the moſt eminent.
2. The dire&tion given him, is, to go and inquire at ſuch a houſe, pro-
bably an inn, for one Saul of Taſſus, Chriſt, in a viſion, called to Ana-
nias by name, v. 10. It is likely, it was not the firſt time that he had
heard the words of God, and ſeen the viſions of the Almighty ; for,
| without terror or confuſion, he readily anſwers, “Behold, I am here,
Lord, ready to go wherever thou ſendeſt me, and to do whatever thou
biddeſt me.” Go then, faith Chriſt, “into the ſtreet which is called
Straight, and inquire in the houſe of Judas,” where ſtrangers uſed to
lodge, for one called Saul of Tatſuº: . Note, Chriſt very well knows where
to find out thoſe that are his, in their diſtreſſes : when their relations, it
may be, know not what is become of them, they have a friend in heaven,
that knows in what ſtreet, in what houſe, pay, and which is more, in
what frame, they are : he knows their fouls in adverſity.
**
--
3. Two reaſons are given him why he muſt go and inquire for this
ſtranger, and offer him his ſervice : ... • ".
(1.) Becauſe he prays, and his coming to him muſt anſwer his prayer.
This is a reaſon, [1..] Why Ananias needed not to be āfraid of him, as
we find he was, v. 13, 14. There is no queſtion, faith Chriſt, but he is a
true convert, for behold, he prayeth. Behold, notes the certainty of it :
“ Aſſure thyſelf it is ſo; go, and ſee.” Chriſt was ſo pleaſed to find
Paul praying, that he muſt have others to take notice of it ! Rejoice with
me, for I have found the ſheep which I had loſt. It notes alſo the
ftrangeneſs of it; “Behold, and wonder, that he who but the other day
breathed nothing but threatenings and ſlaughter, now breathes nothing
but prayer.” But was it ſuch a strange thing for Saul to pray Was
he not a Phariſee, and have we not reaſon to think he did, as the rest of
them did, make long prayers in the ſynagogues and the corners of the
streets : Yes; but now he began to pray after another manner than he
had done; then he ſaid his prayers, now he prayed them. Note, Rege-
nerating grace evermore ſets people on praying ; you may as well find a
living man without breath as a living chriſtian without prayer ; if breath-
leſs, lifeleſs ; and ſo if prayerleſs, graceleſs. [2.] As a reaſon why
Ananias muſt go to him with all ſpeed ; it is no time to linger, for be-
hold he prayeth; if the child cry, the tender nurſe haſtens to it with the
breaſt. Saul here, like Ephraim, is bemoaning himſelf, reproaching him-
ſelf, as a bullock unaccuſtomed to the yoke, and kicking againſt the
oad. “O ! go to him quickly, and tell him he is a dear ſon, a pleaſant
child, and ſince Iſpake againſt him, for perſecuting me, I do earneſtly re-
member him ſtill,” Jer. 31. 18.20. Obſerve what condition Saul was
now in. He was under convićtion of fin, trembling, and aſtoniſhed ; the
ſetting of fin in order before us ſhould drive us to prayer. He was under
a bodily afflićtion, blind and fick; and Is any afflicted P Let him pray.
Chriſt had promiſed him, that it ſhould be further told him what he
ſhould do, (v. 6.) and he prays that one may be ſent to him to inſtruct
him. Note, What God has promiſed, we muſt pray for ; he will for
this be inquired of, and particularly for divine inſtruction.
(2.) Becauſe he has ſeen in a viſion ſuch a man coming to him, to re-
ſtore him to his fight; and Ananias’ coming to him muſt anſwer his
dream, for it was of God, v. 12. He hath ſeen in a viſion a man named
Ananias, and just ſuch a man as thou art, coming in ſeaſonably for his
relief, and putting his hand on him, that he might receive his fight.
Now this viſion which Paul had, may be confidered, [1..] As an imme-
diate anſwer to his prayer, and the keeping up of that communion with
God, which he had entered into by prayer. He had, in prayer, ſpread
the miſery of his own caſe before God; and God preſently manifeſts
himſelf, and the kind intentions of his grace to him ; and it is very encou-
raging to know God’s thoughts to uſward. [2.] As deſigned to raiſe
his expectations, and to make Ananias’ coming more welcome to him.
THE ACTs, IX.
He would readily receive him as a meſſenger from God, when he was
told beforehand, in viſion, that one of that name would come to him.
See what a great thing it is to bring a ſpiritual phyſician and his patient
together ; here are two viſions in order to it ! When God, in his provi-
dence, does it without viſions, brings a meſſenger to the afflićted ſoul, an
interpreter, one among a thouſand, to ſhew unto man his u
muſt be acknowledged with thankfulneſs to his praiſe.
II. Ananias objects againſt going to him, and the Lord anſwers the
objećtion, . See how condeſcendingly the Lord admits his ſervant to rea-
ſon with him. -
1. Ananias pleads, that this Saul was a notorious perſecutor of the diſ-
ciples of Chriſt, v. 13, 14. (1.) He had been ſo at Jeruſalem; “ Lord,
I have heard by many of this man, what a malicious enemy he is to the
goſpel of Chriſt : all thoſe that were ſcattered upon the late perſecution,
many of whom are come to Damaſcus, tell “how much evil he hath done
to thy ſaints in Jeruſalem;” that he was the moſt virulent, violent perſe-
cutor of all the reſt, and a ringleader in the miſchief; what havoc he has
made of the church : there was no man they were more afraid of, no,
not the High-Prieſt himſelf, than of Saul; nay,” (2.) “ His errand
to Damaſcus at this time is to perſecute us chriſtians; “here he has au-
thority from the chief prieſts to bind all that call on thy name ;” to
treat the worſhippers of Chriſt as the worſt of criminals. Now, why
does Ananias obječt this 2 Not, “ Therefore I do not owe him ſo much
ſervice. Why ſhould I do him a kindneſs, who has done and defigned us
ſo much unkindneſs 2° No, Chriſt has taught us another leſſon, to render
goud for evil, and pray for our perſecutors; but, if he be ſuch a perfe-
cutor of chriſtians, [1..] Will it be ſafe for Ananias to go to him 2 Will
he not throw himſelf like a lamb into the mouth of a lion ? And if he
thus bring himſelf into trouble, he will be blamed for his indiſcretion.
i
prightneſs, it
|
Saul's Converſion.
[2.] Will it be to any purpoſe to go to him ; Can ſuch a hard heart ever
be ſoftened, or ſuch an Ethiopian ever change his ſkin ' ' , -
2. Chriſt over-rules the objećtion; (v. 16, 17.) “Do not tell me how
bad he has been, I know it very well ; but go tuy way with all ſpeed,
and give him all the help thou canſt, for he is a choſen veſſel, or inſtru-
ment, unto me; I deſign to put confidence in him, and then thou needeſt
not fear him.” He was a veſſel in which the goſpel-treaſure ſhould be
lodged, in order to the conveyance of it to many ; an earthen veſſel,
(2 Cor. 4. 7.) but a choſen veſſel. The veſſel God uſes, he himſelf
chooſes; and it is fit he ſhould himſelf have the chooſing of the inſtru-
ments he employs ; (John 15, 16.) Te have not choſen me, but I have
choſen you. He is a veſſel of honour, and muſt not be negle&ted in his
preſent forlorn condition, or thrown away as a deſpiſed broken veſſel, or
a veſſel in which there is no pleaſure : he is deſigned, º, For eminent
ſervices : “He is to bear my name before the Gentiles,” is to be the
apoſtle of the Gentiles, and to carry the goſpel to heathen ‘nations.
Chriſt’s name is the ſtandard to which ſouls muſt be gathered, and under
which they muſt be liſted, and Saul muſt be a ſtandard-bearer, he muſt
bear Chriſt’s name, muſt bear witneſs to it before kings, king Agrippa,
and Caeſar himſelf; nay, he muſt bear it before the children of Iſrael,
though there were ſo many hands already at work about them. (2.)
For eminent ſufferings; (v. 16.) I will ſhew him how great things he must
Juffer for my name’s ſake. He that has been a perſecutor, ſhall be him-
ſelf perſecuted. Chriſt’s ſhewing him this, intimates either his bringing
him to theſe trials, (as Pſ, 60. 3.) Thou haſt shewed thy people hard things,
or his giving notice of them beforehand, that they might be no furpriſe
to him. Note, Thoſe that bear Chriſt’s name, muſt expect to bear
the croſs for his name ; and thoſe that do moſt for Chriſt, are often called
out to ſuffer moſt for him. Saul muſt ſuffer great things. This, one
would think, was cold comfort for a young convert ; but it is only like
telling a ſoldier of a bold and brave ſpirit, when he is enliſted, that he
ſhall take the field, and enter upon ačtion, ſhortly. Saul’s ſufferings for
| Chriſt ſhall redound ſo much to the honour of Chriſt and the ſervice of
the church, ſhall be ſo balanced with ſpiritual comforts, and recompenſed
with eternal glories, that it is no diſcouragement to him to be told how
great things he muſt ſuffer for Chriſt’s name’s ſake.
III. Ananias preſently goes on Chriſt’s errand to Saul, and with good
effect ; he had ſtarted an obječtion againſt going to him, but when an
anſwer was given to it, he dropped it, and did not infilt upon it. When
difficulties are removed, what have we to do, but to go on with our work,
and not hang upon an obječtion ? - - -
1. Ananias delivered his meſſage to Saul, v. 17. Probably, he found
him in bed, and applied to him as a patient. (1.) He put his hands on
him. It was promiſed, as one of the ſigns that ſhall follow them that
believe, that they ſhould lay hands on the fick, and they ſhould recover,
(Mark. 16. 18.) and it was for that intent that he put his hands on him.
Saul came to lay violent hands upon the diſciples at Damaſcus, but here
a diſciple lays a helping, healing hand upon him. The blood-thirſty hate
the upright, but the juſt ſeek his ſoul. (2.) He called him brother, becauſe
he was made a partaker of the grace of God, though not yet baptized ;
and his readineſs to own him as a brother, intimated to him God’s readi-
neſs to own him as a ſon, though he had been a blaſphemer of God, and
a perſecutor of his children. (3.) He produces his commiſfion from the
ſame hand that had laid hold on him by the way, and now had him in
cuſtody. “That ſame Jeſus that appeared unto thee in the way as thou
cameſ, and convinced thee of thy fin in perſecuting him, has now ſent me
to thee to comfort thee. “Una eadenque manus vulnus opemgue tulit—
The hand that wounded, heals.” “His light ſtruck thee blind, but
he hath ſent me to thee that thou mightest receive thy ſight : for the defign
was not to blind thine eyes, but to dazzle them, that thou migheſt ſee
things by another light : he that then put clay upon thine eyes, hath ſent
me to waſh them, that they may be cured.” Ananias might deliver his
meſſage to Saul very appofitely in the prophet’s words; (Hoſ. 6. 1, 2.)
“Come and turn to the Lord, for he will turn, and he will heal thee;
he hath ſmitten, and he will bind thee up ; now after two days he will
revive thee, and the third day he will raiſe thee up, and thou ſhalt live
in his fight.” Corroſives ſhall be no more applied, but lenitives. (4.)
He aſſures him that he ſhall not only have his fight reſtored, but be
filled with the Holy Ghoſt: he muſt himſelf be an apoſtle, and muſt in
nothing come behind the chief of the apoſtles, and therefore muſt receive
the Holy Ghoſt immediately, and not, as others did, by the interpoſition
of the apoſtles ; and Ananias’ putting his hands upon him before he was
baptized, was for the conferring of the Holy Ghoſt.
2. Ananias ſaw the good iſſue of his miſſion,
THE Acts, IX.
Saul's Converſion.
(1.) In Chriſt’s favour to Saul. At the word of Ananias, Saul was
diſcharged from his confinement, by the reſtoring of his fight; for
Qhriſt’s commiſſion to open the priſon to them that were bound, (Iſa.
61. 1.) is explained by the giving of fight to the blind, Luke 4, 18.
Chriſt's commiſſion is to open the blind eyes, and to bring out the pri-
ſoners from the priſon.
by his receiving fight, (v. 18.) which was fignified by the falling of ſcales
from his eyes; and this immediately, and forth-with : the cure was ſud-
iden, to ſhew that it was miraculous. This fignified the recovering of
him, [1..] From the darkneſs of his unconverted ſtate ; when he perſe-
cuted the church of God, and walked in the ſpirit and way of the B.
ſees, he was blind, he ſaw not the meaning either of the law, or of
the goſpel, Rom. 7.9. Chriſt often told the Phariſees that they were
blind, and could not make them ſenſible of it; they ſaid, We ſee, John
9. 41. Saul is ſaved from his Phariſaical blindneſs, by being made ſen-
fible of it. . Note, Converting grace opens the eyes of the ſoul, and
makes the ſcales to fall from them, (ch. 24. 18.) to open men’s eyes, and
turn them from darkneſs to light : this was it that Saul was ſent among
the Gentiles to do, by the preaching of the goſpel, and therefore muſt
firſt experience it in himſelf. [2.] From the darkneſs of his preſent
terrors, under the apprehenſion of guilt upon his conſcience, and the
wrath of God againſt him ; this filled him with confuſion, during thoſe
three days he ſat in darkneſs, like Jonah for three days in the belly of
hell; but now the ſcales fell from his eyes, the cloud was ſcattered,
and the Sun of righteouſneſs roſe upon his ſoul, with healing under
his wings. \ - .
(2.) In Saul’s ſubjećtion to Chriſt; he was baptized, and thereby ſub-
mitted himſelf to the government of Christ, and cast himſelf upon the
grace of Christ. Thus he was entered into Christ's ſchool, hired into
his family, listed under his banner, and joined himſelf to him for better
for worſe. The point was gained, it is ſettled ; Saul is now a diſciple
of Christ, not only ceaſes to oppoſe him, but devotes himſelf entirely to
his ſervice and honour. tº a - -
IV. The good work that was begun in Saul, is carried on wonder-
fully ; this new-born christian, though he ſeemed as one born out Qf
due time, yet preſently comes to maturity.
1. He received his bodily strength, v. 19. He had continued three
days fasting, which with the mighty weight that was all that time upon
his ſpirits, had made him very weak; but when he had received meat, he
was ſtrengthened, v. 19. The Lord is for the body, and therefore care
muſt be taken of that, to keep it in good plight, that it may be fit to
ſerve the ſoul in God’s ſervice, and that Chriſt may be magnified in it,
Phil. 1. 20. *
2. He aſſociated with the diſciples that were at Damaſcus, fell in with
them, converſed with them, went to their meetings, and joined in com-
munion with them. He had lately breathed out threatenings and ſlaugh-
ter againſt them, but now breathes love and affection to them. Now
the wolf dwells with the lamb, and the leopard lies down with the kid, Iſa.
11.6. Note, Thoſe that take God for their God, take his people for
their people. Saul aſſociated with the diſciples, becauſe now he ſaw an
amiableneſs and excellency in them, becauſe he loved them, and found
that he improved in knowledge and grace by converſing with them ; and
thus he made profeſſion of his chriſtian faith, and openly declared himſelf
a diſciple of Chriſt, by herding with thoſe that were his diſciples.
3. He preached Christ in the ſynagogues, v. 20. To this he had an
extraordinary call, and for it an extraordinary qualification, God having
immediately revealed his Son to him and in him, that he might preach
him, Gal. 1.15, 16. He was ſo full of Chriſt himſelf, that the Spirit within
him constrained him to preach him to others, and, like Elihu, to ſpeak that
he might be refreshed, Job 32. 20. Obſerve, (1.) Where he preached;
in the ſynagogues of the Jews ; for they were to have the firſt offer
made them ; the ſynagogues were their places of concourſe, there he
met with them together, and there they uſed to preach againſt Chriſt,
and to puniſh his diſciples ; by the ſame token that Paul himſelf had
punishcd them. Oft in every ſynagogue, (ch. 26, 11.) and therefore there
he would face the enemies of Chriſt, where they were moſt daring; and
openly profeſs chriſtianity there, where he had moſt oppoſed it. (2.)
What he preached; He preached Christ. When he began to be a
preacher, he fixed that for his principle, which he ſtuck to ever after ;
“We preach not ourſelves, but Chriſt Jeſus the Lord ; nothing but
Chriſt, and him crucified.” He preached concerning Chriſt, “ that he
is the Son of God, his beloved Son, in whom he is well pleaſed,” and
with us in him, and not otherwiſe. (3.) How people were affected with
Saul is delivered from the ſpirit of bondage,
it ; (v. 21.) All that heard him were amazed, and ſaid, “ Is not this he
that destroyed them which called on this name in Jeruſalem, and now does
he call on this name himſelf, and perſuade others to call upon it, and
ſtrengthen the hands of thoſe that do ſ” Quantum mutatus ab illo–Oh
how changed / “ Is Saul alſo among the prophets P Nay, did he not come
hither for that intent, to ſeize all the chriſtians he could find, and bring
them bound to the chief priests P Yes, he did. Who would have thought
then, that he ſhould preach Chriſt as he does 2" Doubtleſs, this was
looked upon by many as a great confirmation of the truth of chriſtianity,
that one who had been ſuch a notorious perſecutor of it, came, on a ſud-
den, to be ſuch an intelligent, ſtrenuous, and capacious preacher of it.
This miracle upon the mind of ſuch a man, outſhone the miracles upon
men’s bodies; and giving a man ſuch another heart, was more than giving
men to ſpeak with other tongues.
4. He confuted and confounded thoſe that oppoſed the doćtrine of
Chriſt, v. 22. He fignalized himſelf, not only in the pulpit, but in the
ſchools, and ſhewed himſelf, ſupernaturally enabled, not only to preach
the truth, but to maintain and defend it when he had preached it. (I.)
He increaſed in strength; he became more intimately acquainted with
the goſpel of Chriſt, and his pious affections grew more ſtrong; he grew
more bold and daring and reſolute in the defence of the goſpel; he in-
creaſed the more, for the refle&tions that were caſt upon him, (v. 21.) in
which his new friends upbraided him as having been a perſecutor, and his
old friends upbraided him as being now a turncoat; but Saul, inſtead of
being diſcouraged by the various remarks made upon his converſion, was
thereby ſo much the more imboldened, finding he had enough at hand
where with to anſwer the worſt they could ſay of him. (2.) He ran
down his antagoniſts, and confounded the Jews which dwelt at Damaſcus ;.
he filenced them, and ſhamed them ; anſwered their objećtions to the
ſatisfaction of all indifferent perſons, and preſſed them with arguments
which they could make no reply to. In all his diſcourſes with the Jews,
he was ſtill “proving that this Jeſus is very Chriſt, is the Chriſt, the
Anointed of God, the true Meſfiah promiſed to the fathers.” He was
proving it, avpC,6&y—affirming it, and confirming it ; teaching with
perſuaſion. And we have reaſon to think He was inſtrumental to convert
many to the faith of Chriſt, and to build up the church at Damaſcus,
which he came thither to make havoc of. Thus “ out of the eater came
forth meat, and out of the ſtrong ſweetneſs.”
23. And after that many days were fulfilled, the Jews
took counſel to kill him : 24. But their laying await was
known of Saul. And they watched the gates day and
night, to kill him. 25. Then the diſciples took him by
night, and let him down by the wall, in a baſket. 26.
And when Saul was come to Jeruſalem, he aſſayed to join
himſelf to the diſciples: but they were all afraid of him,
and believed not that he was a diſciple. 27. But Barna-
bas took him, and brought him to the apoſtles, and de-
clared unto them how he had ſeen the Lord in the way,
and that he had ſpoken to him, and how he had preached
boldly at Damaſcus in the name of Jeſus. 28. And he
was with them coming in and going out at Jeruſalem. 29.
| And he ſpake boldly in the name of the Lord Jeſus, and
diſputed againſt the Grecians: but they went about to
ſlay him. 30. Which when the brethren knew, they
brought him down to Ceſarea, and ſent him forth to Tar-
ſus. 31. Then had the churches reſt throughout all Ju-
dea, and Galilee, and Samaria, and were edified; and
walking in the fear of the Lord, and in the comfort of
the Holy Ghoſt, were multiplied.
Luke here makes no mention of Paul's journey into Arabia, which he
tells us himſelf was immediately after his converſion, Gal. 1. 16, 17.
. As ſoon as God “ had revealed his Son in him, that he might preach
him, he went not up to Jeruſalem,” to receive inſtructions from the apoſ-
tles, (as any other convert would have done, that was defigned for the
miniſtry,) but he went to Arabia, where there was new ground to break
up, and where he would have opportunity of teaching, but not of learn-
ing; thence he returned to Damáſcus, and there, three years after his
converſion, this happened, which is here recorded.
THE ACTS, IX.
I. He met with difficulties at Damaſcus,
being killed there. Obſerve,
1. What his danger was ; (v. 23.) The Jews took counſel to kill him,
being more enraged at him than at any other of the preachers of the goſ.
pel; not only becauſe he was more lively and zealous in his preaching
than any of them, and more ſucceſsful, but becauſe he had been ſuch a
remarkable deſerter, and his being a christian was a testimony against
them. It is ſaid, (v. 24.) “ The Jews watched the gates day and night
and had a narrow eſcape of
to kill him ;” they incenſed the governor against him, as a dangerous
man, who therefore kept the city with a guard to apprehend him, at his
going out or coming in, 2 Cor. 11. 32. Now Christ ſhewed Paul what
great things he must ſuffer for his name, (v. 16.) when here is preſently
the government in arms against him, which was a great thing, and, as
all his other ſufferings afterward, helped to make him confiderable.
Saul was no ſooner a christian than a preacher; no ſooner a preacher
than a ſufferer; ſo quick did he riſe to the top of his preferment
Note, Where God gives great grace, he commonly exerciſes it with
great trials. * -
2. How he was delivered. (1.) The defign against him was diſco-
vered; Their lying in wait was known of Saul, by ſome intelligence, whe-
ther from heaven, or from men, we are not told. (2.) The diſciples
contrived to help him away, hid him, it is likely, by day, and in the night,
iſe gates being watched, that he could not get away through them, they
del him down by the wall, in a baſket, as he himſelf relates it ; (2 Cor.
11. 33.) ſo he eſcaped out of their hands. This story, as it ſhews us that
when we enter into the way of God we must look for temptation, and
prepare accordingly ; ſo it ſhews us, “that the Lord knows how to de-
liver the godly out of temptation, and will with the temptation alſo make
a way to eſcape,” that we may not be by it deterred or driven from the
way of God. -
II. He met with difficulties at Jeruſalem the firſt time he went thi-
ther, v. 26. He came to Jeruſalem. This is thought to be that jour-
ney to Jeruſalem, which he himſelf ſpeaks of ; (Gal. 1. 18.) “ After
three years I went up to Jeruſalem, ſaith he, to ſee Peter, and abode
with him fifteen days.” But I rather incline to think that this was a
journey before that, becauſe his coming in and going out, his preaching
and diſputing, (v. 28, 29.) ſeem to be more than would conſiſt with his
fifteen days’ ſtay, (for that was no more,) and to require a longer time;
and beſides, now he came a ſtranger, but then he came, irogºrz IIšreov—
#o conſer with Peter, as one he was intimate with ; however, it might
poſſibly be the ſame. Now obſerve,
J. How ſhy his friends were of him; (v. 26.) When he came to Jeru-
Jalem, he did not go to the chief prieſts and the iPhariſees, (he had taken
his leave of them long fince,) but he affayed to join himſelf to the diſti.
ples ; wherever he came, he owned himſelf one of that deſpiſed, perſe-
cuted people, and aſſociated with them ; they were now in his eyes “the
excellent ones of the earth, in whom was all his delight ;” he defired to
be acquainted with them, and to be admitted into communion with them ;
but they locked ſtrange upon him, ſhut the door againſt him, and would
not go about any of their religious exerciſes if he were by ; for they
were afraid of him. Now might Paul be tempted to think himſelf in an
ill caſe, when the Jews had abandoned and perſecuted him, and the chriſ.
tians would not receive and entertain him. Thus does he fall into divers
temptations, and needs the armour of righteouſneſs, as we all do, both on
the right hand and on the left, that we may not be diſcouraged either by
the unjuſt treatment of our enemies, or the unkind treatment of our
friends.
(1.) See what was the cauſe of their jealouſy of him ; They believed
not that he was a diſciple, but that he only pretended to be ſo, and came
among them as a ſpy or an informer. They knew what a bitter perſe-
cutor he had been, with what fury he went to Damaſcus ſome time ago;
they had heard nothing of him fince, and therefore thought he was but
a wolf in ſheep’s clothing. The diſciples of Chriſt need to be cautious
whom they admit into communion with them. Believe not every ſpirit.
There is need of the wiſdom of the ſerpent, to keep the mean between
the extremes of ſuſpicion on the one hand and credulity on the other;
yet methinks it is ſafer to err on the charitable ſide, becauſe it is an
adjudged caſe, that it is better the tares ſhould be found among the
wheat than that the wheat ſhould any of it be rooted up, and thrown out
of the field.
(2.) See how it was removed; (v. 27.) Barnabas took him to the
apoſtles themſelves, who were not ſo ſcrupulous as the inferior diſciples,
“to whom he firſt affayed to join himſelf, and he declared to them,”
[1..] What Chriſt had done for him—he had shewed himſelf to him in
|
Saul’s Converſion.
the way, and ſpoken to him ; and what he ſaid. [2.] What he had fince
done for Chriſt; “ he had preached boldly at Damaſcus in the name of
Jeſus.” How Barnabas came to know this, more than the reſt of them,
we are not told ; whether he had himſelf been at Damaſcus, or had had
letters from thence, or diſcourſed with ſome of that city, by which he
came to the knowledge of this ; or whether he had formerly been ac-
quainted with Paul in the Grecian ſynagogues, or at the feet of Gama-
liel, and had ſuch an account of his converſion from himſelf as he ſaw
cauſe enough to give credit to ; ſo it was, that, being ſatisfied himſelf,
he gave ſatisfaction to the apoſtles concerning him, he having brought
no teſtimonials from the diſciples at Damaſcus, thinking he needed not,
as ſome others, epiſtles of commendation, 2 Cor. 3. 1. Note, The in-
troducing of a young convert into the communion of the faithful, is
a very good work, and which, as we have opportunity, we ſhould be
ready to.
2. How ſharp his enemies were upon him :
(1.) He was admitted into the communion of the diſciples, which was
no little provocation to his enemies. It vexed the unbelieving Jews, to
ſee Saul a trophy of Chriſt’s vićtory, and a captive to his grace, who
had been ſuch a champion for their cauſe ; to ſee him coming in, and
going out, with the apoſtles, (v. 28.) and to hear them glorying in him,
or rather glorifying God in him. º -
(2.) He appeared vigorous in the cauſe of Chriſt, and this was yet
more provoking to them ; (v. 29.) He ſpake boldly in the name of the
Lord Jeſus. Note, Thoſe that ſpeak for Chriſt, have reaſon to ſpeak
boldly ; for they have a good cauſe, and ſpeak for one who will at laſt
ſpeak for himſelf and them too. The Grecians, or Helleniſt Jews, were
moſt offended at him, becauſe he had been one of them ; and they drew
him into a diſpute, in which, no doubt, he was too hard for them, as he
had been for the Jews at Damaſcus. One of the martyrs ſaid, Though
ſhe could not diſpute for Chriſt, ſhe could die for Chriſt ; but Paul
could do both. Now the Lord Jeſus divided the ſpoils of the strong man.
armed in Saul. For that ſame natural quickneſs and fervour of ſpirit,
which, while he was in ignorance and unbelief, made him a furious bigoted
perſecutor of the faith, made him a moſt zealous courageous defender
of the faith. -
(3.) This brought him into peril of his life, with which be narrowly
eſcaped ; The Grecians, when they found they could not deal with him.
in diſputation, contrived to filence him another way ; they went about to
ſlay him, as they did Stephen, when “they could not refift the Spirit by
which he ſpake, ch. 6. 10. That is a bad cauſe, that has recourſe to per-
ſecution for its laſt argument. But notice was given of this conſpiracy
too, and effectual care taken to ſecure this young champion ; (v. 30.)
When the brethren knew what was deſigned againſt him, they brought him
down to Ceſarea. They remembered how the putting of Stephen to
death, upon his diſputing with the Grecians, had been the beginning of
a ſore perſecution ; and therefore were afraid of having ſuch a vein
opened again, and haſtened Paul out of the way. He that flies, may
fight again; he that fled from Jeruſalem, might do ſervice at Tarſus,
the place of his nativity; and thither they deſired him by all means to
go, in hopes he might go on in his work with more ſafety than at Jeru-
ſalem. Yet it was alſo by direction from heaven that he left Jeruſalem
at this time, as he tells us himſelf, (ch. 22. 17, 18.) that Chriſt now ap-
peared to him, and ordered him to go quickly out of Jeruſalem, for he
muſt be ſent to the Gentiles, v. 21. Thoſe by whom God has work to
do, ſhall be protećted from all the deſigns of their enemies againſt them .
till it is done. Christ’s witnesses cannot be ſlain till they have finished
their testimony. -
III. The churches had now a comfortable gleam of liberty and
peace ; (v. 31.) Then had the churches rest. Then, when Saul was con-
verted, ſo ſome ; when that perſecutor was taken off, thoſe were quiet,
whom he uſed to irritate ; and then thoſe were quiet, whom he uſed to
moleſt. Or, then, when he was gone from Jeruſalem, the fury of the
Grecian Jews was a little abated, and they were the more willing to
bear with the other preachers now that Saul was gone out of the way.
Obſerve, -
1. The churches had rest. After a ſtorm comes a calm. Though we
are always to expect troubleſome times, yet we may expect that they
ſhall not laſt always. This was a breathing-time allowed them, to pre-
pare them for the next encounter. The churches that were already
planted, were moſtly in Judea, Galilee, and Samaria, within the limits of
the Holy Land. There were the firſt chriſtian churches, where Chriſt
had himſelf laid the foundation.
2. They made a good uſe of this lucid interval. Inſtead of growing
THE ACTs, IX,
The Cure of Eneas.
ſecure and wanton in the day of their proſperity, they abounded more
in their duty, and made a good uſe of their tranquillity. (1.) “ They
were edified, were built up in their moſt holy faith;” the more free and
conſtant enjoyment they had of the means of knowledge and grace, the
more they increaſed in knowledge and grace. (2.) They walked in the
fear of the Lord ; were more exemplary themſelves for a holy heavenly
converſation. They lived ſo as that all who converſed with them might
ſay, Surely the fear of God reigns in thoſe people.
the comfort of the Holy Ghost ; they were not only faithful, but cheerful,
in religion; they ſtuck to the ways of the Lord, and ſang in thoſe ways.
The comfort of the Holy Ghost was their conſolation, and that which they
made their chief joy. They had recourſe to the comfort of the Holy
Ghoſt, and lived upon that, not only in days of trouble and afflićtion,
but in days of reſt and proſperity. The comforts of the earth, when
they had the moſt free and full enjoyment of them, could not content
them without the comfort of the Holy Ghoſt. Obſerve the connexion
of theſe two ; when “they walked in the fear of the Lord, then they
walked in the comfort of the Holy Ghoſt.” Thoſe are moſt likely to
walk cheerfully, that walk circumſpectly. -
3. God bleſſed it to them for their increaſe in number; They were
multiplied. Sometimes the church multiplies the more for its being af.
flićted, as Iſrael in Egypt; yet if it were always ſo, the ſaints of the
Moſt High would be worn out ; at other times its reſt contributes to its
growth, as it enlarges the opportunity of miniſters, and invites thoſe in,
who at firſt are afraid of ſuffering. Or, then, when “they walked in
the fear of God and his comforts, then they were multiplied.” Thus,
they that will not be won by the word, may be won by the converſation
of profeſſors. -
32. And it came to paſs, as Peter paſſed throughout all
quarters, he came down alſo to the ſaints which dwelt at
Lydda. 33. And there he found a certain man named
Eneas, which had kept his bed eight years, and was ſick
of the palſy. 34. And Peter ſaid unto him, Eneas, Jeſus
Chriſt maketh thee whole : ariſe, and make thy bed. And
he aroſe immediately. 35. And all that dwelt at Lydda,
and Saron, ſaw him, and turned to the Lord.
A.
Here we have,
I. The viſit Peter made to the churches that were newly planted b
the diſperſed preachers, v. 32. -
1. He paſſed through all quarters; as an apoſtle, he was not to be the
refident paſtor of any one church, but the itinerant viſitor of many
churches; to confirm the doćtrine of inferior preachers, to confer the
Holy Ghost on them that believed, and to ordain miniſters. He paſſed
31& Travray—among them all, who pertained to the churches of Judea,
Galilee, and Samaria, mentioned in the foregoing chapter. He was,
like his Maſter, always upon the remove, and went about doing good; but
ſtill his head-quarters were at Jeruſalem, for there we ſhall find him im-
priſoned, ch. 12.
2. He came to the ſaints at Lydda ; this ſeems to be the ſame with |
Lod, a city in the tribe of Benjamin, mentioned 1 Chron. 8. 12. Ezra
2. 33. The chriſtians are called ſaints, not only ſome particular eminent
s ones, as ſaint Peter, and ſaint Paul, but every ſincere profeſſor of the faith
of Chriſt. Theſe are the ſaints on the earth, Pſ. 16, 3.
II. The cure Peter wrought on Eneas, a man that had been bed-rid
eight years, v. 33. *
1. His caſe was very deplorable; he was sick of the palsy, a dumb
palſy, perhaps a dead palſy ; the diſeaſe was extreme, for he kept his bed;
it was inveterate, for he kept his bed eight years ; and we may ſuppoſe
that both he himſelf and all about him deſpaired of relief for him, and
concluded upon no other than that he muſt ſtill keep his bed till he re-
Chriſt choſe ſuch patients as thoſe, whoſe diſeaſes ||
moved to his grave.
were incurable in a courſe of nature, to ſhew how deſperate the caſe of
fallen mankind was when he undertook their cure. When we were with-
out ſtrength, as this poor man, he ſent his word to heal us. -
2. His cure was very admirable, v. 34. (1.) Peter intereſted Chriſt
in his caſe, and engaged him for his relief; Eneas, Jeſus Chriſt maketh
thee whole. Peter does not pretend to do it himſelf by any power of
his own, but declares it to be Chriſt’s act and deed, and dire&ts him to
look up to Chriſt for help, and aſſures him of an immediate cure ; not,
“He will make thee,” but, “ He does make thee, whole :” he aſſures
Vol. V. No. 93.
(3.) They walked in ||
| to be a bed of reſt to thee, no longer a bed of fickneſs.
hºw alſo of a perfect cure; not, “He makes thee eaſy,” but, “ He
makes thee whole.”. He does not expreſs himſelf by way of prayer to
Chriſt that he would make him whole, but as one having authority from
Chriſt, and that knew his mind, he declares him made whole. (2.) He
ordered him to beſtir, himſelf, to exert himſelf, “ Ariſe, and make thy
bed, that all may ſee thou art thoroughly cured.” Let none ſay, that
becauſe it is Chriſt that by the power of his grace works all our works
in us, therefore we have no work, no duty, to do; for though Jeſus
Chriſt makes thee whole, yet thou muſt ariſé, and make uſe of the power
he gives thee. Ariſe, and make thy bed, for another uſe than it has been,
(3.) Power
went along with this word ; he aroſe immediately, and, no doubt, very
| willingly made his own bed.
III. The good influence this had upon many; (v. 35.) “ All that
dwelt at Lydda and Saron, ſaw him, and turned to the Lord.” We can
ſcarcely think that every individual perſon in thoſe countries took cog-
nizance of the miracle, and was wrought upon by it, but many, the ge-
nerality of the people in the town of Lydda and in the country of Saron
or Sharon, a fruitful plain or valley, of which it was foretold, Sharon
shall be a fold offlocks, Iſa. 65. 10.
1. They all made inquiry into the truth of the miracle, did not over-
look it, but ſaw him that was healed, and ſaw that it was a miraculous
cure that was wrought upon him by the power of Chriſt, in his name,
and with a deſign to confirm and ratify that doćtrine of Chriſt which was
now preached to the world. -
2. They all ſubmitted to the convincing proof and evidence, there
was in this of the divine original of the chriſtian doćtrine, and turned to
the Lord, to the Lord Jeſus; they turned from Judaiſm to Chriſtianity;
they embraced the doćtrine of Chriſt, and ſubmitted to his ordinances : .
and turned themſelves over to him to be ruled and taught and ſaved by
him. r -
36. Now there was at Joppa a certain diſciple named
Tabitha, which by interpretation is called Dorcas : this
woman was full of good works and alms deeds which ſhe
did. 37. And it came to paſs in thoſe days, that ſhe was
ſick, and died : whom, when they had waſhed, they laid in
an upper chamber. 38. And foraſmuch as Lydda was
nigh to Joppa, and the diſciples had heard that Peter was
there, they ſent unto him two men, deſiring him that he
would not delay to come to them. 39. Then Peter aroſe,
and went with them. When he was come, they brought
him into the upper chamber: and all the widows ſtood by
him weeping, and ſhewing the coats and garments which
Dorcas made while ſhe was with them. 40. But Peter put
them all forth, and kneeled down, and prayed, and, turn-
ing him to the body, ſaid, Tibitha, ariſe. And ſhe opened
her eyes: and when ſhe ſaw Peter, ſhe ſat up. 41. And
he gave her his hand, and lift her up, and, when he had
called the ſaints and widows, preſented her alive. 42. And
it was known throughout all Joppa, and many believed in
the Lord. 43. And it came to paſs, that he tarried many
days in Joppa with one Simon a tanner.
Here we have a greater miracle wrought by Peter, for the confirming
of the goſpel, and which exceeded the former—the raiſing of Tabitha to
life, when ſhe had been for ſome time dead. Here is,
I. The life and death and charaćter of Tabitha on whom this miracle
was wrought, v. 36, 37.
1. She lived at Joppa, a ſea-port town in the tribe of Dan, where Jonah
took ſhipping to go to Tarſhiſh, now called Japho.
2. Her name was Tabitha, a Hebrew name, the Greek for which is
Dorcas, both fignifying a doe, or hind, or deer, a pleaſant creature.
Naphtali is compared to a hind let looſe, giving goodly words; and the
wife to the kind and tender huſband, is as the loving hind, and as the
pleaſant roe, Prov. 5. 19. • \
3. She was a diſciple, one that had embraced the faith of Chriſt and
was baptized ; and not only ſo, but was eminent above many for works
of charity ; ſhe ſhewed her faith by her works, her good works, which
* * *
ſhe was full of, that is, which ſhe abounded in ; her head was full ºf
cares and contrivances which way ſhe ſhould do good. She deviſed liberal
things, Iſa. 32.8. Her hands were full of good employment, ſhe made
a buſineſs of doing good, was never idle, having learned to maintain good
works, (Tit. 3. 8.) to keep up a conſtant courſe and method of them.
She was full of good works, as a tree that is full of fruit. Many are full
of good words, who are empty and barren in good works; but Tabitha
was a great doer, no great talker ; Non magna loquimur, sed vivimus—
PWe do not talk great things, we live them. Among other good works,
ſhe was remarkable for her alms-deeds which she did, not only her works
of piety, which are good works and the fruits of faith, but works
of charity and beneficence, flowing from love to our neighbour and a
holy contempt of this world. Obſerve, She is praiſed not only for the
alms which ſhe gave, but for the alms-deeds which ſhe did. -
have not estates where with to give in charity, may yet be able to do in
charity, working with their hands, or walking with their feet, for the be-
nefit of the poor. And they who will not do a charitable deed, whatever
they may pretend, if they were rich would not bestow a charitable gift.
She was full of alms-deeds, & Tole—which she made ; there is an empha-
fis upon her doing them, becauſe what her hand found to do of this kind
ſhe did with all her might, and perſevered in. They were alms-deeds, not
which ſhe purpoſed and defigned and ſaid ſhe would do, but which she did,
not which ſhe began to do, but which ſhe did; which ſhe went through with,
which ſhe performed the doing of 2 Cor. 8, 11.—9. 7. This is the life
and charaćter of a certain diſciple, and ſhould agree to all the diſciples of
Chriſt ; for if thus we bear much fruit, then are we his diſciples indeed,
John 15. 8. - -
4. She was removed in the midſt of her uſefulneſs ; (v. 37.) In
thºſe days she fell ſick, and died. It is promiſed to thoſe who confider
the poor, not that they ſhall never be sick, but that the Lord will
strengthen them upon the bed of languishing, at least with strength in
their ſoul, and ſo will make all their bed in their sickneſs, will make it
eaſy, Pſ, 41. 1, 3. They cannot hope that they ſhall never die, (mer-
ciful men are taken away, and merciful women too, witneſs Tabitha,)
but they may hope that they ſhall “find mercy of the Lord in that day,”
2 Tim. 1. 18.
5. Her friends and thoſe about her did not prefertly bury her, as
uſual, becauſe they were in hopes Peter would come and raiſe her to
life again ; but they washed the dead body, according to custom, which,
they ſay, was with warm water, which, if there were any life remaining
in the body, would recover it ; ſo that this was done to ſhew that ſhe
was really and truly dead; they tried all the uſually methods to bring
her to life, and could not. “Conclamatum est—The laſt cry was
uttered.” They laid her out in her grave-clothes in an upper chamber;
which Dr. Lightfoot thinks was, probably, the public meeting-room
for the believers of that town ; and they laid the body there, that
Peter, if he would come, might raiſe her to life the more ſolemnly in that
lace. - -
P II. The request which her christian friends ſent to Peter to come to
them with all ſpeed, not to attend the funeral, but, if it might be, to
prevent it, v. 38. Lydda, where Peter now was, was nigh to Joppa,
and the diſciples at Joppa had heard that Peter was there, and that he had
raiſed Eneas from a bed of languiſhing ; and therefore they sent to him two
men, to make the meſſage the more ſolemn and reſpectful, desiring him
that he would not delay to come to them ; not telling him the occaſion,
left he ſhould modestly decline coming upon ſo great an errand as to
raiſe the dead ; if they can but get him to them, they will leave it to
him. Their friend was dead, and it was too late to fend for a phyſician,
but not too late to ſend for Peter. Post mortem medicus—a phyſician
qfter death, is an abſurdity, but not Post mortem apostolus—an apostle
after death. -
III. The posture in which he found the ſurviving, when he came to
them ; (v. 39.) Peter aroſe, and went with them.
tell him what they wanted him for, yet he was willing to go along with
them, believing it was upon ſome good account or other that he was ſent
for. Let not faithful miniſters grudge to be at every body’s beck, as
fºr as they have ability, when the great apoſtle made himſelf the ſervant
of all, 1 Cor. 9. 19. He found the corpſe laid in the upper chamber,
and attended by widows ; probably ſuch as were in the communion of
the church, poor widows ; there they were, -
1. Commending the deceaſed ; a good work, when there was that in them
which was truly commendable, and recommendable to imitation, and it
is done modeſtly and ſoberly, and without flattery of the ſurvivors or
any finiſter intention, but purely for the glory of God, and the exciting *
THE ACTS, IX.
Thoſe that
Though they did not ||
The Cure of Eneas,
of others to that which is virtuous and praiſe worthy. The commenda.
tion of Tabitha was like her own virtues, not in word, but in deed.
Here were no encomiums of her in orations, or poems inſcribed to her
memory; but the widows ſhewed the coats and garments which she made.
for them, and beſtowed upon them while she was with them. It was the
comfort of Job, while he lived, that the loins of the poor bleſ:d him,
becauſe they were warmed with the fleece of his sheep, Job 31, 20. And
here it was the credit of T'abitha, when ſhe was dead, that the backs of the
widows praiſed her for the garments which ſhe made them. And thoſe are
certainly beſt praiſed, whoſe own works praiſe them in the gates, whether
the words of others do or no. And it is much more honourable to
clothe a company of decrepit widows with needful clothing for night and
day, who will pray for their benefactors when they do not ſee them,
than to clothe a company of lazy footmen with rich liveries, who per-
haps behind their backs will curſe them that clothe them; (Eccl. 7. 21.)
and it is what all that are wiſe and good will take a greater pleaſure in ;
for goodneſs is true greatneſs, and will paſs better in the account ſhortly.
Obſerve, (1.) Into what channel Tabitha turned much of her charity;
doubtleſs there were other inſtances of her alms-deeds which ſhe did, but
this was now produced; ſhe did, as it ſhould ſeem, with her own hands,
make coats and garments for poor widows, who perhaps with their own.
labour could make a ſhift to get their bread, but could not earn enough
to buy clothes. And this is an excellent piece of charity, If thou ſeest
| the naked, that thou cover him, (Iſa. 58. 7.) and not to think it enough
to ſay, Be ye warmed, James 2, 15, 16. (2.) What a grateful ſenſe
the poor had of her kindneſs; They shewed the coats, not aſhamed to own
that they were indebted to her for the clothes on their backs. Thoſe
are horribly ungrateful indeed, who have kindneſs ſhewn them, and will
not make at leaſt an acknowledgment of it, by ſhewing the kindneſs that
is done them, as theſe widows here did. Thoſe who receive alms, are
not obliged ſo induſtriouſly to conceal it, as thoſe are who give alms.
When the poor reflect upon the rich as uncharitable and unmerciful,
they ought to refle&t upon themſelves, and confider whether they are not
unthankful and ungrateful. Their ſhewing the coats, and garments.
which Dorcas made, tended to the praiſe not only of her charity, but of
her industry, according the charaćter of the virtuous woman, that ſhe
lays her hands to the ſpindle, or at leaſt to the needle, and them.“ ſtretches
out her hand to the poor, and reaches forth her hands to the needy,”
of what ſhe has worked ; and when God and the poor have thus had their
due, she makes herſelf coverings of tapestry, and her own clothing is silk
and purple, Prov. 31. 19.22. º -
2. They were here lamenting the loſs of her; the widows ſtood by
Peter, weeping. . When the merciful are taken away, it ſhould be laid to
heart, effecially by thoſe to whom they have been in a particular man-
ner merciful. They needed not to weep for her ; ſhe was taken from the
evil to come, she rests from her labours, and her works follow her, beſide
thoſe ſhe leaves behind her ; but they weep for themſelves and for their
children, who will ſoon find the want of ſuch a good woman, that had
not left her fellow. Obſerve, They take notice of what good Dorcas did
while she was with them ; but now ſhe is gone from them, and that is the
grief. Thoſe that are charitable will find that the poor they have always
with them ; but it is well if thoſe that are poor find that the charitable they
have always with them. We muſt make a good uſe of the lights that
yet a little while are with us, becauſe they will not be always with us, will
not be long with us ; and when they are gone, we ſhall think what they
did when they were with us. It ſhould ſeem, the widows wept before Peter,
as an inducement to him, if he could do any thing, to have compaſſion on
them and help them, and reſtore one to them that uſed to have compaſſion
on them. When charitable people are dead, there is no praying them to
life again; but when they are fick, that piece of gratitude is owing them,
to pray for their recovery, that, if it be the will of God, thoſe may be
ſpared to live, who can ill be ſpared to die.
IV. The manner how ſhe was raiſed to life. *
1. Privately ; ſhe was laid in the upper room, where they uſed to
have their public meetings, and, it ſhould ſeem, there was great crowd-
ing about the dead body, in expectation of what would be done; but
Peter put them all forth, all the weeping widows, all but ſome few rela-
tions of the family, or perhaps the heads of the church, to join with him
in prayer; as Chriſt did, Matth. 9. 25. Thus Peter declined every thing
that looked like vain-glory and oſtentation ; they came to ſee, but he did
not come to be ſeen. He put them all forth, that he might with the
more freedom pour out his ſoul before God in prayer upon this. occaſion,
and not be diſturbed with their noiſy and clamorous lamentations.
2. By prayer; in his healing Eneas there was an implicit prayer,
THE ACTs, X. - - The Caſe of Cornelius.
but in this greater work he addreſſed himſelf to God by ſolemn prayer,
as Chriſt when he raiſed Lazarus : but Chriſt's prayer was with the
authority of a Son, who quickens whom he will; Peter’s with the ſubmiſſion
of a ſervant, who is under direction, and therefore he kneeled down and
prayed.
3. By the word, a quickening word, a word which is ſpirit and life;
he turned to the body, which intimates that when he prayed he turned
jºom it left the fight of it ſhould diſcourage his faith, he looked another
way, to teach us, like Abraham, against hope, to believe in hope, and
overlook the difficulties that lie in the way, not conſidering the body as
now dead, leſt we ſhould ſtagger at the promiſe, Rom. 4. I9, 20. But
when he had prayed, he turned to the body, and ſpake in his Maſter’s
name, and according to his example, “ Tabitha, ariſe; return to life again.”
Power went along with this word, and ſhe came to life, opened her eyes
which death had cloſed. Thus in the raiſing of dead ſouls to ſpiritual
life, the firſt fign of life is the opening of the eyes of the mind, ch. 26.
18. When ſhe ſaw Peter, ſhe ſat up, to ſhew that ſhe was really and
truly alive ; and (v. 41.) he gave her his hand and lift her up ; not as
if ſhe laboured under any remaining weakneſs; but thus he would as it
were welcome her to life again, and give her the right hand of fellow-
ſhip among the living, from whom ſhe had been cut off. And laſtly, he
called the ſaints and widows, who were all in ſorrow for her death, and
preſented her alive to them, to their great comfort; particularly of the
widows, who laid her death much to heart, (v. 41.) to them he pre-
ſented her, as Elijah, (1 Kings 17. 23.) and Eliſha, (2 Kings 4. 36.)
and Chriſt, (Luke 7. 15.) preſented the dead ſons alive to their
º The greateſt joy and ſatisfaction are expreſſed by life from the
dead. -
V. The good effect of this miracle.
1. Many were by it convinced of the truth of the goſpel, that it was
jrom heaven, and not of men, and believed in the Lord, v. 42. The thing
was known throughout all Joppa , it would be in every body’s mouth
quickly, and it being a town of ſeafaring men, the notice of it would be
the ſooner carried from thence to other countries; and though ſome never
minded it, many were wrought upon by it. This was the end of miracles,
to confirm a divine revelation. -
2. Peter was hereby induced to continue fome time in this city, o. 43.
Finding that a door of opportunity was opened for him there, he tarried
there many days, till he was ſent thence, and ſent for from thence upon
buſineſs to another place. He tarried not in the houſe of Tabitha,
though ſhe was rich, left he ſhould ſeem to ſeek his own glory; but he
took up his lodging with one Simon a tanner, an ordinary tradeſman,
which is an inſtance of his condeſcenſion and humility ; and hereby he
has taught us not to mind high things, but to condeſcend to them of low
estate, Rom. 2. 16. And though Peter might ſeem to be buried in obſcu-
rity here in the houſe of a poor tanner by the ſea-fide, yet hence God
fetched him to a noble piece of ſervice in the next chapter; for thoſe that
humble themſelves shall be exalted.
CHAP. X.
It is a turn very new and remarkable, which the story of this chapter gives
to the Acts of the apostles; hitherto, both at Jeruſalem and every where
elſe where the ministers of Christ came, they preached the goſpel only to
the Jews, or thoſe Greeks that were circumciſed and proſélyted to the
Jews’ religion ; but now, Lo, we turn to the Gentiles ; and to them
the door of faith is here opened; good news indeed to us ſinners of the
Gentiles. The apostle Peter is the man that is first employed to admit
wncircumciſed Gentiles into the christian church ; and Cornelius, a Ro-
man centurion or colone!, is the firſt that with his family and friends is
Jo admitted. Now here we are told, I. How Cornelius was directed by
a viſion to ſend for Peter, and did ſend for him accordingly, v. 1...8.
II. How Peter was directed by a viſion to go to Cornelius, though he
was a Gentile, without making any ſcruple ºf it and did go according.
ly, v. 9...23. III. The happy interview between Peter and Cornelius at
Ceſarea, v. 24.33. IV. The ſermon Peter preached in the houſe of
Cornelius to him and to his friends, v. 34...43. W. The baptizing of
Cornelius and his friends with the Holy Ghost first, and then with water,
v. 44.48. -
• YT: YHERE was a certain man in Ceſarea, called Cor-
nelius, a centurion of the band called the Italian
ëand, 2. A devout man, and one that feared God with
all his houſe, which gave much alms to the people, and
| prayed to God alway. 3. He ſaw in a viſion evidently,
about the ninth hour of the day, an angel of God coming
in to him, and ſaying unto him, Cornelius. 4. And when
he looked on him, he was afraid, and ſaid, What is it,
Lord? And he ſaid unto him, Thy prayers and thine alms
are come up for a memorial before God. 5. And now
ſend men to Joppa, and call for one Simon, whoſe ſurname
is Peter: 6. He lodgeth with one Simon a tanner, whoſe
houſe is by the ſea-ſide: he ſhall tell thee what thou
oughteſt to do. 7. And when the angel, which ſpake
unto Cornelius, was departed, he called two of his houſe-
hold ſervants, and a devout ſoldier of them that waited.
| on him continually: 8. And when he had declared all
theſe things unto them, he ſent them to Joppa.
The bringing of the goſpel to the Gentiles, and the bringing of them
who had been ſtrangers and foreigners to be fellow-citizens with the
ſaints, and of the houſehold of God, were ſuch a myſtery to the apoſtles
themſelves, and ſuch a ſurpriſe, (Eph. 3. 3, 6.) that it concerns us care-
| fully to obſerve all the circumſtances of the beginning of this great work,
this part of the “myſtery of godlineſs—Chriſt preached to the Gentiles,
and believed on in the world,” 1 Tim. 3. 16. It is not unlikely that
ſome Gentiles might before now have ſtepped into a ſynagogue of the
Jews, and heard the goſpel preached; but the goſpel was never yet de-
fignedly preached to the Gentiles, nor any of them baptized, Cornelius
was the firſt. And here we have,
I. An account given us of this Cornelius, who and what he was,
that was the firſt-born of the Gentiles to Chriſt. We are here told that
he was a great man and a good man ; two charaćters that ſeldom meet,
but here they did : and where they do meet they put a luſtre upon each
other; goodneſs makes greatneſs truly valuable, and greatneſs makes
goodneſs much more ſerviceable. -
1. Cornelius was an officer of the army, v. 1. He was at preſent
quartered in Ceſarea, a ſtrong city, lately re-edified and fortified by
Herod the Great, and called Ceſarea in honour of Auguſtus Caeſar. It
lay upon the ſea-ſhore, very convenient for the keeping up of a correſ-
pondence between Rome and its conqueſts in thoſe parts. The Roman
governor or proconſul ordinarily reſided here, ch. 23. 23, 24.—25. 6.
Here there was a band, or cohort, or regiment, of the Roman army, which
probably was the governor’s life-guard, and is here called the Italian
band; becauſe, that they might be the more ſure of their fidelity, they
were all native Romans, or Italians ; Cornelius had a command in this
part of the army. His name, Cornelius, was much uſed among the Ro-
Inans, among ſome of the moſt ancient and noble families. He was an
officer of confiderable rank and figure, a centurion. We read of one in
our Saviour’s time of that rank, whom he gave a great commendation of,
Matth. 8. 10. When a Gentile muſt be pitched upon to receive the
| goſpel firſt, it is not a Gentile philoſopher, much leſs a Gentile prieſt,
(who are bigoted to their notions and worſhip, and prejudiced againſt
the goſpel of Chriſt,) but a Gentile ſoldier, who is a man of more free
thought : and he that truly is ſo, when the chriſtian doćtrine is fairly ſet
before him, cannot but receive it, and bid it welcome. Fiſhermen, un-
learned and ignorant men, were the firſt of the Jewiſh converts, but not
ſo of the Gentiles; for the world ſhall know that the goſpel has that in
it which may recommend it to men of polite learning and a liberal educa-
tion, as we have reaſon to think this centurion was. Let not ſoldiers .
and officers of the army plead that their employment frees them from the
reſtraints which ſome others are under, and by giving them an opportunity
of living more at large, may excuſe them if they be not religious; for
here was an officer of the army that embraced chriſtianity, and yet was
neither turned out of his place, nor turned himſelf out. And laſtly, it
was a mortification to the Jews, that not only the Gentiles were taken .
into the church, but that the firſt who was taken in, was an officer of the
Roman army, which was to them the abortination of deſolation.
2. He was, according to the meaſure of the light he had, a religious
| man ; it is a very good charaćter that is given of him, v. 2. He was no
idolater, no worſhipper of falſe gods or images, nor allowed himſelf in
any of thoſe immoralities which the greater part of the Gentile world
were given up to, to puniſh them for their idolatry. (1.). He was poſ.
... - . . t THE ACTs, x.
feſted with a principle of regard to the true and living God; he was a
devout man, and one that feared God; he believed in one God, the Crea-
tor of heaven and earth, and had a reverence for his glory and authority,
and a dread of offending him by fin; and though he was a ſoldier, it was
no diminution to the credit of his valour to tremble before God. (2.)
He kept up religion in his family; he feared God with all his houſe. He
would not admit any idolaters under his roof; but took care that not
himſelf only, but all his, ſhould ſerve the Lord. Every good man will
do what he can that thoſe about him may be good too. (3.) He was a
very charitable man ; he gave much alms to the people, the people of the
Jews, notwithſtanding the fingularities of their religion. Though he was a
Gentile, he was willing to contribute to the relief of one that was a real
objećt of charity, without aſking what religion he was of. (4.) He was
much in prayer; he prayed to God always. He kept up ſtated times
for prayer, and was conſtant to them. Note, Wherever the fear of God
rules in the heart, it will appear both in works of charity and of piety,
and neither will excuſe us from the other. -
II. The orders given him from heaven by the miniſtry of an angel, to
ſend for Peter to come to him ; which he would never have done, if he
had not been thus direéted to do it. Obſerve,
1. How, and in what way, theſe orders were given him ; he had a
viſion, in which an angel delivered them to him. It was about the ninth
hour of the day, at three of the clock in the afternoon, which is with us
an hour of bufineſs and converſation; but then, becauſe it was in the
temple the time of the offering of the evening ſacrifice, it was made by
devout people an hour of prayer, to intimate that all our prayers are to
be offered up in the virtue of the great Sacrifice. Cornelius was now at
prayer; ſo he tells us himſelf, v. 30. Now here we are told, (1.)
That an angel of God came in to him. By the brightneſs of his counte-
nance, and the manner of his coming in, he knew him to be ſomething
more than man, and therefore nothing leſs than an angel, an expreſs from
heaven. (2.) That he ſaw him evidently with his bodily eyes, not in a
dream preſented to his imagination, but in a viſion, preſented to his fight ;
for his greater ſatisfaction, it carried its own evidence along with it. (3.)
That he called him by his name, Cornelius, to intimate the particular no-
tice God took of him. (4.) That this put Cornelius for the preſent
into ſome confuſion ; (v. 4.) lºhen he looked on him, he was afraid; the
wiſeſt and beſt men have been ſtruck with fear upon the appearance of
any extraordinary meſſenger from heaven; and juſtly, for finful man
knows he has no reaſon to expect any good tidings from thence. And
therefore Cornelius cries, “ ſhat is it, Lord 2 What is the matter P’’
This he ſpeaks as one afraid Öf ſomething amiſs, and longing to be eaſed
of that fear, by knowing the truth; or as one defirous to know the mind
of God, and ready to comply with it, as Joſhua ; IWhat ſaith my Lord
unto his ſervant P And Samuel, Speak, for thy ſervant heareth.
. What the meſſage was, that was delivered him.
(1.). He is aſſured that God accepts of him in walking according to
the light he had ; (v. 4.) “Thy prayers and thine alms are come up
for a memorial before God.” Obſerve, Prayers and alms must go to-
gether. We must follow our prayers with alms; for “ the fast that
God hath choſen, is to draw out the ſoul to the hungry,” Iſa. 58, 6, 7.
It is not enough to pray that what we have may be ſam&tified to us, but
we must give alms of ſuch things as we have ; and then, behold, all things
are clean to us, Luke 11. 41. And we must follow our alms with our
prayers that God would graciouſly accept them, and that they may be
bleſſed to thoſe to whom they are given. Cornelius prayed, and gave
alms, not as the Phariſees, to be ſeen of men, but in fincerity, as unto
God; and he is here told, that they were come up for a memorial before
God; they were upon record in heaven, in the book of remembrance
that is written there for all that fear God, and ſhall be remembered to
his advantage; “Thy prayers ſhall be anſwered, and thine alms recom-
penſed.” The ſacrifices under the law are ſaid to be for a memorial.
See Lev. 2. 9, 16.-5. 12.-6. 15. And prayers and alms are our ſpi-
ritual offerings, which God is pleaſed to take cognizance of, and have
regard to. The divine revelation communicated to the Jews, as far as
the Gentiles were concerned in it, not only as it direéted and improved
the light and law of nature, but as it promiſed a Meſfiah to come, Cor-
nelius believed and ſubmitted to ; what he did he did in that faith, and
was accepted of God in it ; for the Gentiles, to whom the law of Moſes
came, were not obliged to become circumciſed Jews, as thoſe to whom
the goſpel of Chriſt comes, are to become baptized Chriſtians.
(2.) He is appointed to inquire after a further diſcovery of divine
grace, now lately made to the world, v. 5, 6. He muſt ſend forthwith
“to Joppa, and inquire for one Simon Peter; he lodgeth at the houſe
The Caſe of Cornelius. \
of one Simon a tanner; his houſe is by the ſea-ſide,” and if he be ſent
for, he will come ; and “when he comes, he ſhall tell thee what thou .
oughteſt to do,” in anſwer to thy queſtion, What is it, Lord? Now here
are two things very furpriſing, and worthy our confideration. •
1.] Cornelius prays and gives alms in the fear of God; is religio's
himſelf, and keeps up religion in his family, and all this ſo as to be ac-
cepted of God in it; and yet there is ſomething further, that he ought
to do ; he ought to embrace the chriſtian religion, now that God. 39;
eſtabliſhed it among men. Not, He may do it if he pleaſes, it will be an
improvement and entertainment to him; but, He muſt do it, it is indiſ-
penſably neceſſary to his acceptance with God for the future, though he
has been accepted. in his ſervices hitherto. He that believed the pro-
miſe of the Meſfiah, muſt now believe the performance of that promiſe.
Now that God had given a further record concerning his Son than what
had been given in the Old Teſtament prophecies, he requires that we re-
ceive that when it is brought to us. And now neither our prayers In Or'
our alms come up for a memorial before God unleſs we believe in Jeſus
Chriſt; for it is that further which we ought to do. “This is his com-
mandment, that we believe ;” prayers and alms are accepted from thoſe
that believe that the Lord is God, and have not opportunity of knowing
more. But from thoſe to whom it is preached, that Jeſus is Chriſt, it is
neceſſary to the acceptance of their perſons, prayers, and alms, that they
believe that, and reſt upon him alone for acceptance.
2.] Cornelius has now an angel from heaven talking to him, and yet
he huſt not receive the goſpel of Chriſt from this angel, nor be told by
him what he ought to do, but all that the angel has to ſay, is, “Send
for Peter, and he ſhall dell thee.” As the former obſervation puts a
mighty honour upon the goſpel, ſo does this upon the goſpel-miniſtry;
it was not to the higheſt of angels, but to them who were leſs than the
leaſt of all ſaints, that this grace was given, to “preach among the Gen-
tiles the unſearchable riches of Chriſt,” (Eph. 3. 8.) that the excel-
lency of the power might be of God, and the dignity of an inſtitution of
Chriſt ſupported ;” for “unto the angels hath he not put in ſubječtion
the world to come,” (Heb. 2. 5.) but to the Son of man as the Sove-
reign, and the ſons of men as his agents and miniſters of ſtate, whoſe
“ terror ſhall not make us afraid, nor their hand be heavy upon us,” as
this angel’s now was to Cornelius. ... And as it was an honour to the
apoſtle, that he muſt preach that which an angel might not, ſo it was a
further honour, that an angel was diſpatched on purpoſe from heaven
to order him to be ſent for. To bring a faithful miniſter and a willing
people together, is a work worthy of an angel, and what therefore the
greateſt of men ſhould be glad to be employed in.
III. His immediate obedience to theſe orders, v. 7, 8. He ſent with
all ſpeed to Joppa, to fetch Peter to him. , Had he himſelf only been
concerned, he would have gone to Joppa to him. But he had a family,
and kinſmen, and friends, (v. 24.) a little congregation of them, that
could not go with him to Joppa, and therefore he ſends for Peter.
Obſerve,
1. When he ſent; as ſoon as ever the angel which ſpake unto him, was
departed. Without diſpute or delay he was obedient to the heavenly
viſion. He perceived, by what the angel ſaid, he was to have ſome fur-
ther work preſcribed him, and he longed to have it told him. He made
haste, and delayed not, to do this commandment. In any affair wherein
our ſouls are concerned, it is good for us not to loſe time. t
2. Whom he ſent; two of his houſehold ſervants, who all feared God,
and a devout ſoldier, one of them that waited on him continually. Obſerve,
A devout centurion had devout ſoldiers; a little devotion commonly goes
a great way with ſoldiers, but there would be more of it in the ſoldiers,
if there were but more of it in the commanders. Officers in an army,
i that have ſuch a great power over the ſoldiers, as we find the centurion
had, (Matth. 8, 9.) have a great opportunity of promoting religion, at
leaſt of reſtraining vice and profaneneſs, in thoſe under their command,
if they would but improve it. Obſerve, When this centurion was to
chooſe ſome of his ſoldiers to attend his perſon, and to be always about
him, fle pitched upon ſuch of them as were devout ; they ſhall be pre-
; ferred and countenanced, to encourage others to be ſo ; he went by Da-
vid’s rule, (Pſ. 101. 6.) “ Mine eye ſhall be upon the faithful in the
land, that they may dwell with me.”
3. What inſtructions he gave them ; (v. 8.) he declared all theſe
things unto them, told them of the viſion he had, and the orders given
him to ſend for Peter, becauſe Peter’s coming was a thing in which they
were concerned, for they had ſouls to ſave as well as he. Therefore he
does not only tell them where to find Peter, (which he might have
thought it enough to do, the ſervant knows not what his Lord doeth)
THE ACTs, X.
Peter's Viſion.

but he tells them on what errand he was to come, that they might im-
portune him. - f
9. On the morrow as they went on their journey, and
drew nigh unto the city, Peter went up upon the houſe-
top to pray, about the ſixth hour. 10. And he became
very hungry, and would have eaten : but while they made
ready, he fell into a trance, 11. And ſaw heaven opened,
and a certain veſſel deſcending unto him, as it had been
a great ſheet, knit at the four corners, and let down to th
earth : 12. Wherein were all manner of four-foote
beaſts of the earth, and wild beaſts, and creeping things,
and fowls of the air. 13. And there came a voice to him,
Riſe, Peter; kill, and eat. 14. But Peter ſaid, Not ſo,
Lord ; for I have never eaten any thing that is common
or unclean. 15. And the voice ſpake unto him again the
ſecond time, What God hath cleanſed, that call not thou
common. 16. This was done thrice: and the veſſel was
received up again into heaven. 17. Now while Peter
doubted in himſelf what this viſion which he had ſeen
Íhould mean ; behold, the men which were ſent from
Cornelius, had made inquiry for Simon’s houſe, and ſtood
before the gate, 18. And called, and aſked whether Simon
which was ſurnamed Peter, were lodged there.
Cornelius bad received poſitive orders from heaven to ſend for Peter,
whom otherwiſe he had not heard of, or at leaſt not heeded : but here
is another difficulty that lies in the way of bringing them together—the
queſtion is, whether Peter will come to Cornelius when he is ſent for ;
not as if he thinks it below him to come at a beck, or as if he is afraid
to preach his doćtrine to a polite man as Cornelius was ; but it ſticks at
a point of conſcience. Cornelius is a very worthy man, and has many
good qualities, but he is a Gentile, he is not circumciſed ; and becauſe
God in his law had forbidden his people to aſſociate with idolatrous na-
tions, they would not keep company with any but thoſe of their own
religion, though they were ever ſo deſerving ; and they carried the mat-
ter ſo far, that they made even the involuntary touch of a Gentile to con-
tract a ceremonial pollution, John 18. 28. Peter had not got over this
flingy bigoted notion of his countrymen, and therefore will be, ſhy of
coming to Cornelius. Now, to remove this difficulty he has a viſion
here, to prepare him to receive the meſſage ſent him by Cornelius, as
Ananias had to prepare him to go to Paul. The ſcriptures of the Old
Teſtament had ſpoken plainly of the bringing in of the Gentiles into the
church ; Chriſt had given plain intimations of it, when he ordered them
to teach all nations ; and yet even Peter himſelf, who knew ſo much of
his Maſter’s mind, cannot underſtand it, till it was here revealed by viſion,
that the Gentiles should be fellow-heirs, Eph. 3. 6. Now here obſerve,
I. The circumſtances of this viſion. -
1. It was when the meſſengers ſent from Cornelius were now nigh the
city, v. 9. Peter knew nothing of their approach, and they knew no-
thing of his praying ; but he that knew both him and them, was prepar-
ing things for the interview, and facilitating the end of their negotiation.
To all God’s purpoſes there is a time, a proper time; and he is pleaſed
often to bring things to the minds of his miniſters, which they had not
thought of, juſt then when they have occaſion to uſe them. -
2. It was when Peter went up upon the houſe-top to pray, about noon.
(1.) Peter was much in prayer, much in ſecret prayer, though he had a
great deal of public work upon his hands. (2.) He prayed about the
sixth hour, according to 1)avid’s example, who, not only morning and
evening, but at noon, addreſſed himſelf to God by prayer, Pſ. 55, 17.
From morning to night we ſhould think to be too long to be without
meat; yet who thinks it is too long to be without prayer 3 (3.) He
prayed upon the houſe-top ; thither he retired for privacy, where he could
neither hear nor be heard, and ſo might avoid both diſtraćtion and often-
tation. There, upon the roof of the houſe, he had a full view of the
heavens, which might aſſiſt his pious adoration of the God he prayed to ;
and there he had alſo a full view of the city and country, which might
affiſt his pious compaſſion of the people he prayed for. (4.) He had
this viſion immediately after he had prayed, as an anſwer to his prayer
Vol. V. No. 93.
for the ſpreading of the goſpel; and becauſe the aſcent of the heart to
God in prayer is an excellent preparative to receive the diſcoveries of the
divine grace and favour. . . •
3. It was when he became very hungry, and was waiting for his
dinner; (v. 10.) probably, he had not eaten before that day, though
doubtleſs he had prayed before; and now he would have eaten, §§eas ºysta-
2a3a1–he would have tasted, which intimates his great moderation and
temperance in eating ; when he was very hungry, yet he would be-con-
tent with a little, with a taſte, and would not fly upon the ſpoil.
Now
this hunger was a proper inlet to the viſion about meats, as Chriſt’s hun-
ger in the wilderneſs was to Satan’s temptation to turn ſtones into bread.
II. The viſion itſelf, which was not ſo plain as that to Cornelius, but
more figurative and enigmatical, to make the deeper impreſſion.
1. He fell into a trance or extaſy, not of terror, but of contemplation,
with which he was ſo entirely ſwallowed up as not only not to be regard-
ful, but not to be ſenſible, of external things ; he quite loſt himſelf to
this world, and ſo had his mind entirely free for converſe with divine
things'; as Adam in innocency, when the deep ſleep fell upon him. The
more clear we get of the world, the more near we get to heaven ; whether
Peter was now in the body or out of the body, he could not himſelf tell,
much leſs can we, 2 Cor. 12. 2, 3. See Gen. 15, 12. Aćts 22. 17.
2. He ſaw heaven opened; that he might be ſure that his authority to
go to Cornelius was indeed from heaven ; that it was a divine light which
altered his ſentiments, and a divine power which gave him his commiſ-
fion. The opening of the heavens fignified the opening of a myſtery that
had been hid, Rom. 16. 25. -
3. He ſaw “a great ſheet full of all manner of living creatures, which
deſcended from heaven, and was let down to him, to the earth,” that is,
to the roof of the houſe where he now was. Here were not only beasts
of the earth, but fowls of the air, which might have flown away, laid at
his feet; and not only tame beaſts, but wild. Here were no fishes of the
sea, becauſe there were none of them in particular unclean, but whatever
had fins and ſcales were allowed to be eaten. Some make this ſheet thus
filled, to repreſent the church of Chriſt. It comes down from heaven,
from heaven opened, not only to ſend it down, (Rev. 21. 2.) but to re-
ceive ſouls ſent up from it ; it is knit at the four corners, to receive thoſe
from all parts of the world, that are willing to be added to it; and to
retain and keep thoſe ſafe, that are taken into it, that they may not
fall out, and in this we find ſome of all countries, nations, and languages,
without any diſtinčtion of Greek or Jew, or any diſadvantage put upon
Barbarian or Scythian, Col. 1, 26. The net of the goſpel incloſes all,
both bad and good; thoſe that before were clean, and unclean. Or, it
may be applied to the bounty of the Divine Providence, which, antece-
dently to the prohibitions of the ceremonial law, had given to man a
liberty to uſe all the creatures, to which by the cancelling of that law
we are now reſtored. By this viſion we are taught to ſee all the benefit
and ſervice we have from the inferior creatures coming down to us from
heaven; it is the gift of God who made them, made them fit for us, and
then gave to man a right to them, and dominion over them. Lord,
what is man that he ſhould be thus magnified Pſ. 8. 4.8. How
ſhould it double our comfort in the creatures, and our obligations to ſerve
God in the uſe of them, to ſee them thus let down to its out of heaven!
4. Peter was ordered by a voice from heaven to make uſe of this plenty
and variety which God had ſent him ; (v. 13.) “Riſe, Peter, kill and
eat ; without putting any difference between clean and unclean, take
which thou haſt moſt mind to.” The diſtinčtion of meats which the
law made, was intended to put a difference between Jew and Gentile,
that it might be difficult to them to dine and ſup, with a Gentile, be-
cauſe they would have that ſet before them, which they were not allowed
to eat; and now the taking off of that prohibition was a plain allowance
to converſe with the Gentiles, and to be free and familiar with them ;
now they might fare as they fared, and therefore might eat with them,
and be fellow-commoners with them. -
5. Peter ſtuck to his principles, and would by no means hearken to
the motion, though he was hungry ; (v. 14.). Not...ſo, Lord. Though
hunger will break through ſtone-walls, God’s laws ſhould be to us a
ſtronger fence than ſtone-walls, and not ſo eaſily broken through. And
he will adhere to God’s laws, though he had a countermand by a voice
from heaven, not knowing at firſt but that Kill, and eat, was a command
of trial whether he would adhere to the more ſure word, the written
law ; and if ſo his anſwer had been very good, Not ſo, Lord. Tempta-
tions to eat forbidden fruit muſt not be parleyed with, but peremptorily
rejećted ; we muſt ſtartle at the thought of it, Not ſo, Lord. The rea-
ſon he gives, is, “ For I have never eaten any thing that is common or
\
THE ACTS, x.
unclean ; hitherto I have kept my integrity in this matter, and will ſtill
keep it.”- If God, by his grace, has preſerved us from groſs fin unto
this day, we ſhould uſe that as an argument with ourſelves to abſtain
from all appearance of evil. So ſtrićt were the pious Jews in this matter,
that the ſeven brethren, thoſe glorious martyrs under Antiochus, choſe
rather to be tortured to death in the moſt cruel manner that ever was,
than to eat ſwine’s fleſh, becauſe it was forbidden by the law. No won-
der then that Peter ſays it with ſo much pleaſure, that his conſcience
could witneſs for him, that he had never gratified his appetite with any
forbidden food.
6. God, by a ſecond voice from heaven, proclaimed the repeal of the
law in this caſe; (v. 15.) What God hath cleanſed ; that call not thou
common. He that made the law, might alter it when he pleaſed, and
reduce the matter to its firſt ſtate. God had, for reaſons ſuited to the
Old Teſtament diſpenſation, reſtrained the Jews from eating ſuch and
ſuch meats, which, while that diſpenſation laſted, they were obliged in
conſcience to ſubmit to ; but he has now, for reaſons ſuited to the New
Teſtament diſpenſation, taken off that reſtraint, and ſet the matter at
large, has cleanſed that which was before polluted to us, and we ought
to make uſe of, and stand fast in, the liberty wherewith Christ has made
ws free, and not call that common or unclean, which God has now de-
clai ed clean. Note, We ought to welcome it as a great mercy, that by
the goſpel of Chriſt we are freed from the diſtinétion of meats, which
was made by the law of Moſes, and that now “every creature of God
is good, and nothing to be refuſed ;” not ſo much becauſe hereby we
gain the uſe of ſwine’s fleſh, hares, rabbits, and other pleaſant and whole-
ſome food for our bodies, but chiefly becauſe conſcience is hereby freed
from a yoke in things of this nature, that we might ſerve God without
Jear. Though the goſpel has made duties which were not ſo by the law
of nature, yet it has not, like the law of Moſes, made fins that were not
fo. Thoſe who command to abſtain from ſome kinds of meat, at ſome
times of the year, and place religion in it, call that common which God
hath cleanſed, and, in that error, more than in any truth, are the ſucceſ-
ſors of Peter. *
7. This was done thrice, v. 16. The ſheet was drawn up a little way,
and let down again the ſecond time, and ſo the third time, with the ſame
call to him, to kill and eat, and the ſame reaſon, that “what God hath
cleanſed, we muſt not call common ;” but, whether Peter’s refuſal was
repeated the ſecond and third time, is not certain ; ſurely it was not,
when his objećtion had the first time received ſuch a ſatisfactory anſwer.
The doubling of Pharaoh’s dream, and ſo the trebling of Peter's viſion,
were, to ſhew that the thing was certain, and engage him to take ſo much
the more notice of it. The inſtrućtions given us in the things of God,
whether by the ear in the preaching of the word, or by the eye in ſacra-
ments, need to be often repeated; precept must be upon precept, and line
wpon line. But at laſt the veſſel was received up into heaven. Thoſe who
make this veſſel to repreſent the church, including both Jews and Gen-
tiles, as this did both clean and unclean creatures, make this very aptly
to ſignify the admiſſion of the believing Gentiles into the church, and
into heaven too, into the Jeruſalem above. Chriſt “ has opened the
kingdom of heaven to all believers,” and there we ſhall find, beſide
“ thoſe that are ſealed out of all the tribes of Iſrael, an innumerable
company out of every nation;” (Rev. 7. 9.) but they are ſuch as God
has cleanſed. -
III. The providence which very opportunely explained this viſion,
and gave Peter to underſtand the intention of it, v. 17, 18.
1. What Chriſt did, Peter knew not just then ; (John 13. 7.) “ he
doubted within himſelf what this viſion which he had ſeen ſhould mean ;”
he had no reaſon to doubt the truth of it, that it was a heavenly viſion,
all his doubt was concerning the meaning of it. Note, Chriſt reveals
himſelf to his people by degrees, and not all at once; and leaves them
to doubt a while, to ruminate upon a thing, and debate it to and fro in
their own minds, before he clears it up to them. -
2. Yet he was made to know preſently, for the men which were ſent
Jrom Cornelius were juſt now come to the houſe, and were at the gate in-
quiring whether Peter lodged there ; and by their errand it will appear
what was the meaning of this viſion. Note, God knows what ſervices
are before us, and therefore how to prepare us; and we then better
know the meaning of what he has taught us, when we find what occaſion
we have to make uſe of it.
19, While Peter thought on the viſion, the Spirit ſaid
unto him, Behold, three men ſeek thee, 20. Ariſe there-
The Caſe of Cornelius.
fore, and get thee down, and go with them, doubting no-
thing : for I have ſent them. . 21. Then Peter went down
to the men which were ſent unto him from Cornelius;
and ſaid, Behold, I am he whom ye ſeek: what is the
cauſe wherefore ye are come; 22. And they ſaid, Corne-
lius the centurion, a juſt man, and one that feareth God,
and of good report among all the nation of the Jews, was
warned from God by a holy angel, to ſend for thee into
his houſe, and to hear words of thee. 23. Then called he
them in, and lodged them. And on the morrow Peter
went away with them, and certain brethren from Joppa
accompanied him. 24. And the morrow after they en-
tered into Ceſarea : and Cornelius waited for them, and
had called together his kinſmen and near friends. 25.
And as Peter was coming in, Cornelius met him, and fell
down at his feet, and worſhipped him. 26. But Peter
took him up, ſaying, Stand up; I myſelf alſo am a man.
27. And as he talked with him, he went in, and found
many that were come together, 28. And he ſaid unto
them, Ye know how that it is an unlawful thing for a
man that is a Jew, to keep company, or come unto one of
another nation : but God hath ſhewed me, that I ſhould
not call any man common or unclean. 29. Therefore
came I unto you without gainſaying, as ſoon as I was ſent
for : I aſk therefore for what intent ye have ſent for me.
30, And Cornelius ſaid, Four days ago I was faſting until
this hour, and at the ninth hour I prayed in my houſe,
and behold, a man ſtood before me in bright clothing, 31.
And ſaid, Cornelius, thy prayer is heard, and thine alms
are had in remembrance in the ſight of God. 32. Send
therefore to Joppa, and call hither Simon whoſe ſurname
is Peter; he is lodged in the houſe of one Simon a tanner,
by the ſea-fide; who, when he cometh, ſhall ſpeak unto
thee. 33. Immediately therefore I ſent to thee; and thou
haſt well done that thou art come. Now therefore are we
all here preſent before God, to hear all things that are
commanded thee of God. -
We have here the meeting between Peter the apostle, and Cornelius
the centurion. Though Paul was defigned to be the apostle of the Gen-
tiles, and to gather in the harvest among them, and Peter to be the apos-
tle of the circumciſion, yet it is ordered that Peter ſhall break the ice,
and reap the first-fruits of the Gentiles, that the believing Jews, who
retained too much of the old leaven of ill will to the Gentiles, might be
the better reconciled to their admiſfion into the church, when they were
first brought in by their own apostle, which Peter urgeth against thoſe
that would have impoſed circumciſion upon the Gentile converts, ch.
15. 7. “Ye know that God made choice among us that the Gentiles
by my mouth ſhould hear the word of the goſpel.” Now here,
I. Peter is dire&ted by the Spirit to go along with Cornelius’ meſſen-
gers, (v. 19, 20.) and this is the expoſition of the viſion; now the riddle
is unriddled. While Peter thought on the viſion ; he was muſing upon
it, and then it was opened to him. Note, Thoſe that would be taught
the things of God, muſt think on thoſe things; thoſe that would under-
ſtand the ſcriptures, muſt meditate in them day and night. He was at
a loſs about it, and then had it explained; which encourages us, when
we know not what to do, to have our eyes up unto God for direétion.
Obſerve, -
1. Whence he had the direétion. The Spirit ſaid to him what he
ſhould do. It was not ſpoken to him by an angel, but ſpoken in him
by the Spirit, ſecretly whiſpering it in his ear as it were, as God ſpake
to Samuel, (1 Sam. 9. 15.) or impreſfing it powerfully upon his mind,
ſo that he knew it to be a divine afflatus or inſpiration, according to the
promiſe, John 16. 13.
2. What the dire&tion was. (1.) He is told, before any of the ſer-
wants could come up to tell him, that three men below wanted to ſpeak
THE ACTs, X.
The Caſe of Cornelius.
with him, (v. 19.) and he muſt ariſe from his muſings, leave off think-
ing of the viſion, and go down to them, v, 20. Thoſe that are ſearching
into the meaning of the words of God, and the viſions of the Almighty,
ſhould not be always poring, no, nor always praying, but ſhould ſome-
times look abroad, look about them, and they may meet with that which,
will be of uſe to them in their inquiries ; for the ſcripture is in the ful-
filling every day. (2.) He is ordered to go along with the messengers
to Cornelius, though he was a Gentile, doubting nothing. He muſt not
only go, but go cheerfully, without reluétancy or heſitation, or any
ſcruple concerning the lawfulneſs of it; not doubting whether he might
go, no, nor whether he ought to go ; for it was his duty; “Go with
them, for I have ſent them ; and I will bear thee out in going along with
them, however thou mayeft be cenſured for it.” Note, When we ſee
our call clear to any ſervice, we ſhould not ſuffer ourſelves to be perplexed
with doubts and ſcruples concerning it, ariſing from former prejudices
or prepoſſeſſions, or a fear of men’s cenſure. “Let every man be fully
perſuaded in his own mind, and prove his own work.” -
II. He receives both them and their meſſage, he went down to them,
v. 21. So far was he from going out of the way, or refuſing to be
fpoken with, as one that was ſhy of them, or making them tarry, as one
that took ſtate upon him, that he went to them himſelf, told them he was
the perſon they were inquiring for . And,
1. He favourably receives their meſſage; with abundance of openneſs
and condeſcenſion, he aſks, what their buſineſs is, what they have to ſay
to him, What is the cauſe wherefore ye are come 2 and they tell him their
errand ; (v. 22.) “Cornelius, an officer of the Roman army, a very
honeſt gentleman, and one who has more religion than moſt of his neigh-
bours, who fears God above many, (Neh. 7. 2.) who, though he is not
a Jew himſelf, has carried it ſo well, that he is of good report among all
the people of the Jews, they will all give him a good word, for a conſcien-
tious, ſober, charitable man, ſo that it will be no diſcredit to thee to be
ſeen in his company ; he was warned from God,” #xenºlſa Sn−" he had
an oracle from God, ſent him by an angel,” (and the lively oracles of
the law of Moſes were given by the diſpoſition of angels,) “ by which
he was ordered to ſend for thee to his houſe, (where he is expecting thee,
and ready to bid thee welcome,) and to hear words of thee : they know
not what words, but they are ſuch as he may hear from thee, and not
from any one elſe ſo well.” Faith comes by hearing. When Peter re-
peats this, he tells us more fully, they are words whereby thou and all
thy houſe shall be ſaved, ch. I 1. 14. “Come to him, for an angel bid
him ſend for thee: come to him, for he is ready to hear and receive the
ſaving words thou haſt to bring him.”
2. He kindly entertained the meſſengers; (v. 23.) He called them
in, and lodged them. He did not bid them go and refreſh, and repoſe
themſelves in an inn at their own charge, but was himſelf at the charge
of entertaining them in his own quarters. What was getting ready for
him, (v. 10.) they ſhould be welcome to ſhare in ; he little thought
what company he ſhould have when he beſpoke his dinner, but God fore-
ſaw it. Note, It beeomes chriſtians and miniſters to be hoſpitable, and
ready, according as their ability is, and there is occaſion for it, to enter-
tain strangers. Peter lodged them, though they were Gentiles, to ſhew
how readily he complied with the deſign of the viſion in eating with
Gentiles; for he immediately took them to eat with him. Though they
were two of them ſervants, and the other a common foldier, yet Peter
thought it not below him to take them into his houſe. Probably, he did
it, that he might have ſome talk with them about Cornelius and his fa-
mily; for the apoſtles, though they had inſtructions from the Spirit, yet
made uſe of other informations, as they had occaſion for them.
III. He went with them to Cornelius, whom he found ready to receive
and entertain him. - *
1. Peter, when he went with them, was accompanied by certain bre-
thren from Joppa, where he now was, v. 23. Siw of them went along with
him, as we find, ch. 1 1. 12. Either Peter deſired their company, that
they might be witneſſes of his proceeding cautiouſly with reference to
the Gentiles, and of the good ground on which he went, and therefore
he vouches them ; (ch. 11. 12.) or they offered their ſervice to attend
him, and deſired they might have the honour and happineſs of being his
fellow-travellers. This was one way in which the primitive chriſtians
very much ſhewed their reſpect to their miuiſters, they accompanied
them in their journeys, to keep them in countenance, to be their guard,
and, as there was occaſion, to miniſter to them ; with a further pro-
ſpect not only of doing them ſervice, but of being edified by their con-
verſe. It is pity that thoſe who have ſkill and will to do good to others
| together of Céſarea.
by their diſcourſe, ſhould want an opportunity for it by travelling alone.
2. Cornelius, when he was ready to receive him, had got ſome friends
It ſeems, it was above a day’s journey, near two,
from Joppa to Ceſarea; for it was the day after they ſet out that they
entered into Cºſărea, (v. 24.) and the afternoon of that day, v. 30. It
is probable that they travelled on foot; the apoſtles generally did ſo.
Now when they came into the houſe of Cornelius, Peter found, (1.)
That he was expečted, and that was an encouragement to him. Cor-
nelius waited for them, and ſuch a gueſt was worth waiting for; nor can
I blame him if he waited with ſome impatience, longing to know what
that mighty thing was, which an angel bid him expe&t to hear from
Peter. (2.) That he was expe&ted by many, and that was a further
encouragement to him. As Peter brought ſome with him to partake
of the ſpiritual gift he had now to diſpenſe, ſo Cornelius had called toge-
ther, not only his own family, but his kinſmen, and near friends, to par-
take with him of the heavenly inſtructions he expe&ted from Peter,
which would give Peter a larger opportunity of doing good. Note, We
ſhould not covet to eat our ſpiritual moºſels alone, Job 31. 17. It ought
to be both given and taken as a piece of kindneſs and reſpect to our kin-
dred and friends, to invite them to join with us in religious exerciſes, to
go with us to hear a good ſermon. What Cornelius ought to do, he
thought his kinſmen and friends ought to do too ; and therefore let
them come hear it at the firſt hand, that it may be no ſurpriſe to them
to ſee him change upon it.
IV. Here is the firſt interview between Peter and Cornelius; in which
we have,
1. The profound, and indeed undue reſpect and honour which Corne-
lius paid to Peter ; (v. 25.) He met him as he was coming in, and, in-
ſtead of taking him in his arms, and embracing him as a friend, which
would have been very acceptable to Peter, he fell down at his feet, and
worshipped him ; ſome think, as a prince and a great man, according to the
uſage of the eaſtern countries ; others think, as an incarnate deity, or as
if he took him to be the Meſfiah himſelf. His worſhipping a man was
indeed culpable ; but, confidering his preſent ignorance, it was excuſable,
nay, and it was an evidence of ſomething in him that was very commend-
able—-and that was a great veneration for divine and heavenly things:
no wonder if, till he was better informed, he took him to be the Meſſiah,
and therefore worſhipped him, whom he was ordered to ſend for by an
angel from heaven. But the worſhipping of his pretended ſucceſſor,
who is not only a man, but a finful man, the man of fin himſelf, is alto-
gether inexcuſable, and ſuch an abſurdity as would be incredible, if we
were not told before, that all the world would worship the beaſt, Rev.
13. 4. . g
2. Peter’s modeſt, and indeed juſt and pious refuſal of this honour
that was done him ; (v. 26.) He took him up into his arms, with his own
hands, (though time was when he little thought he ſhould ever either
receive ſo much reſpect from, or ſhew ſo much affection to, an uncircum-
ciſed Gentile,) ſaying, “Stand up, I myſelf alſo am a man, and there-
fore not to be worſhipped thus.” The good angels of the churches, like
the good angels of heaven, cannot bear to have the leaſt of that honour
ſhewn to them, which is due to God only. See thou do it not, faith the
angel to John, (Rev. 19. 10.—22.9.) and in like manner the apoſtle to
Cornelius. How careful was Paul that no man should think of him above
what he ſaw in him / 2 Cor. 12.6. Chriſt's faithful ſervants could
better bear to be vilified than to be deified. Peter did not entertain
a ſurmiſe that his great reſpect for him, though exceſſive, might con-
tribute to the ſucceſs of his preaching, and therefore, if he will be de-
ceived let him be deceived ; no, let him know that Peter is a man, that
the treasure is in earthen veſſels, that he may value the treaſure for its
own ſake.
V. The account which Peter and Cornelius give to each other, and to
the company, of the hand of Heaven in bringing them together ; “As
he talked with him—avyozºv &vra, he went in,” v. 27. Peter went in,
talking familiarly with Cornelius ; endeavouring, by the freedom of his
converſe with him to take off ſomething of that dread which he ſeemed
to have of him ; and when he came in, he found many that were come to-
gether, more than he expected ; which added ſolemnity, as well as op-
portunity of doing good to this ſervice. Now,
1. Peter declares the direction God gave to him to come to thoſe
Gentiles, v. 28, 29. They knew it had never been allowed by the Jews,
but always looked upon as an unlawful thing—3&iºlov–“ an abomina-
tion,” for a man that is a Jew, a native Jew as I am, to keep company
or come unto one of another nation, a stranger, an uncircumciſed Gentile.
It was not made ſo by the law of God, but by the decree of their wiſe
men, which they looked upon to be no leſs obliging. They did
THE ACTS, X,
not forbid them to converſe or traffic with Gentiles in the street or |
ſhop, or upon the exchange, but to eat with them. Even in Joſeph’s
time, the Egyptians and Hebrews could not eat together, Gen. 43.32.
The three children would not defile themſelves with iñe king's meat, Dan.
1. 8. They might not come into the houſe of a Gentile, for they looked
upon it to be ceremonially polluted. Thus ſcornfully did the Jews look
upon the Gentiles, who were not behindhand with them in contempt, as
appears by many paſſages in the Latin poets. “But now,” ſaith Peter,
“God hath shewed me, by a viſion, that I should not call any man common
or unclean, nor refuſe to converſe with any man for the ſake of his
country.” Peter, who had taught his new converts to ſave themselves
.jrom the untoward generation of wicked men, (ch. 2.40.) is is now him-
ſelf taught to join himſelf with the towardly generation of devout Gen-
tiles. Ceremonial charaćters were aboliſhed, that more regard might
be had to moral ones. Peter thought it neceſſary to let them know
how he came to change his mind in this matter, and that it was by a divine
revelation, left he ſhould be upbraided with it as having uſed lightneſs,
God having thus taken down the partition-wall,
(1.) He aſſures them of his readineſs to do them all the good offices
he could ; that, when he kept at a diſtance, it was not out of any per-
ſonal diſguſt to them, but only becauſe he wanted leave from Heaven,
which mow that he had received, he was at their ſervice; “ Therefore
came I unto you without gainſaying, as soon as I was sent for ; ready to
preach the ſame goſpel to you that I have preached to the Jews.” The
diſciples of Chriſt could not but have ſome notion of the preaching of the
goſpel to the Gentiles, but they imagined it muſt be only to thoſe Čentiles
that were firſt proſelyted to the Jewiſh religion; which miſtake Peter ac-
knowledges was now reëtified. -
(2.) He inquires wherein he might be ſerviceable to them; “ I aſk
therefore, for what intent ye have ſent for me 2 What do ye expect from
me, or what bufineſs have ye with me?” Note, Thoſe that defire the help
of God’s miniſters, ought to look well to it that they propoſe right ends
to themſelves in it, and do it with a good intent.
2. Cornelius declares the dire&tion God gave to him to ſend for Peter,
and that it was purely in obedience to thoſe directions that he had ſent
for him. Then we are right in our aims in ſending for and attending
on a goſpel-miniſtry, when we do it with a regard to the divine ap:
pointment instituting that ordinance, and requiring us to make uſe of it.
Now, . -
(1.) Cornelius gives an account of the angel’s appearing to him, and
ordering him to ſend for Peter; not as glorying in it, but as that which
warranted his expectation of a meſſage from heaven by Peter. *
[1..] He tells how this viſion found him employed; (v. 30.) Four
days ago I was fasting until this hour, this hour of the day that it is now
when Peter came, about the middle of the afternoon. By this it appears
that religious fasting, in order to the greater ſeriouſneſs and ſolemnity of
praying, was uſed by devout people that were not Jews; the king of
Wineveh proclaimed a fast, Jonah 3.5. Some give theſe words another
fenſe, From four days ago I have been fasting until this hour; as if he
had eaten no meat, or at leaſt no meal, from that time to this. But it
comes in as an introdućtion to the story of the viſion ; and therefore
the former must be the meaning. He was at the ninth hour praying
in his houſe, not in the ſynagogue, but at home. I will that men pray,
wherever they dwell. His praying in his houſe intimates that it was nôt
and all that belong to us ; we, and all that is within us.”
a ſecret prayer in his cloſet, but in a more public room of his houſe, with
his family about him ; and perhaps after prayer he retired, and had this
viſion. Obſerve, At the ninth hour of the day, three of the clock in the
afternoon, most people were travelling or trading, working in the fields,
viſiting their friends, taking their pleaſure, or taking a nap after dinner;
yet then Cornelius was at his devotions; which ſhews how much he made
religion his buſineſs ; and then it was that he had this meſſage from hea-
ven. Thoſe that would hear comfortably from God, must be much in
ſpeaking to him. -
[2] He deſcribes the meſſenger that brought him this meſſage from
heaven ; There stood a man before me in bright clothing; ſuch as Čhrist's
was when he was transfigured, and that of the two angals who appeared at
Christ’s reſurre&tion, (Luke 24. 4.) and at his aſcenſion, (ch. 1. 10.)
ſhewing their relation to the world of light. -
[.3-l. He repeats the meſſage that was ſent him, (v. 31, 32.) juſt as
we had it, v. 4..6. Only here it is ſaid, Thy prayer is heard. We are
not told what his prayer was ; but if this meſſage was an anſwer to it,
and it ſhould ſeen it was, we may ſuppoſe that finding the deficiency of
natural light, and that it left him at a loſs how to obtain the pardon of
his fin, and thre favour of God, he prayed that God would make ſome
The Caſe of Cornelius.
further diſcoveries of himſelf to him, and of the way of ſalvation,
“Well,” ſaith the angel, “...ſend for Peter, and he ſhall give thee ſuch a
diſcovery.” - . º
(2.) He declares his own and his friends’ readineſs to receive the
meſſage he had to deliver ; (v, 33.) Immediately therefore Iſènt to thee,
as I was dire&ted, and thou hast well done that thou haſt come to us,
though we are Gentiles. Note, Faithful miniſters do well to come to
people that are willing and defirous to receive inſtruction from them ; to
come when they are ſent for ; it is as good a deed as they can do.
Well, Peter is come to do his part ; but will they do theirs? Yes.
Thou art here prepared to ſpeak, and we are here prepared to hear, 1 Sam.
3. 9, 10. Obſerve, - , -
[1..] Their religious attendance upon the word ; “.. We are all here
preſent before God; we are here in a religious manner, are here as wor-
ſhippers :” (they thus compoſe themſelves into a ſerious, awful frame
of ſpirit;) “therefore, becauſe thou art come to us by ſuch a warrant,
on ſuch an errand, becauſe we have ſuch a price in our hand as we never
| had before, and perhaps may never have again, we are ready now at this
time of worſhip, here in this place of worſhip;” (though it was in a
private houſe ;) “we are preſent, 7&psgusy—we are at the buſineſs, and are
ready to come at a call.” If we would have God’s ſpecial preſence at
| an ordinance, we muſt be there with a ſpecial preſence, an ordinance pre-
“ We are all preſent, all that were invited ; we,
The whole of
the man muſt be preſent ; not the body here, and the heart, with the
fool’s eyes, in the ends of the earth. But that which makes it indeed a
religious attendance, is, We are preſent before God. In holy ordinances.
ſence; Here I am.
| we preſent ourſelves unto the Lord, and we muſt be as before him, as
thoſe that ſee his eye upon us. -
[2.] The intention of this attendance; “We are preſent to hear all
things that are commanded thee of God, and given thee in charge to be
delivered to us.” Obſerve, First, Peter was there to preach all things
that were commanded him of God; for as he had an ample commiſſion to
preach the goſpel, ſo he had full inſtructions what to preach. Se-
condly, They were ready to hear, not whatever he pleaſed to ſay,
but what he was commanded of God to ſay. The truths of Chriſt
were not communicated to the apoſtles to be publiſhed or ſtifled as they
thought fit, but intruſted with them to be publiſhed to the world.
“We are ready to hear all, to come at the beginning of the ſervice, and
ſtay to the end, and be attentive all the while, elſe how can we hear all 3.
We are defirous to hear all that thou art commiſſioned to preach, though
it be ever ſo diſpleafing to fleſh and blood, and ever ſo contrary to our
former notions or preſent ſecular intereſts. . We are ready to hear all,
and therefore let nothing be kept back, that is profitable for us.”
34. Then Peter opened his mouth, and ſaid, Of a truth
I perceive that God is no reſpecter of perſons: 35. But in
every nation, he that feareth him, and worketh righteouſ.
neſs, is accepted with him. 36. The word which God ſent
unto the children of Iſrael, preaching peace by Jefus Chriſt;
(he is Lord of all,) 37. That word (I ſay ) ye know,
which was publiſhed throughout all Judea, and began from
Galilee, after the baptiſm which John preached; 38. How
God anointed Jeſus of Nazareth with the Holy Ghoſt, and
with power; who went about doing good, and healing all
that were oppreſſed of the Devil: for God was with him.
39. And we are witneſſes of all things which he did, both
in the land of the Jews, and in Jeruſalem; whom they ſlew
and hanged on a tree: 40. Him God raiſed up the third
day, and ſhewed him openly, 41. Not to all the people,
but unto witneſſes, choſen before of God, even to us, who
did eat and drink with him after he roſe from the dead.
42. And he commanded us to preach unto the people, and
to teſtify that it is he which was ordained of God to be
the judge of quick and dead. 43. To him give all the
prophets witneſs, that through his name whoſoever be-
lieveth in him, ſhall receive remiſſion of fins.
We have here Peter’s ſermon, preached to Cornelius and his friends;
that is, an abſtraćt or ſummary of it; for we have reaſon to think that
THE ACTS, X.
Peter’s Sermon.
he did with many other words º and exhort to this purport. It is in-
timated, that he delivered himſelf with a great deal of ſolemnity and gra.
vity, but with freedom and copiouſneſs, in that phraſe, that he opened
his mouth, and ſhake, v. 34. O ye Corinthians, our mouth is open to you,
faith Paul, 2 Cor. 6. 1 1. “You ſhall find us communicative, if we but
find you inquiſitive.” Hitherto the mouths of the apoſtles had been ſhut
to the uncircumciſed Gentiles, they had nothing to ſay to them; but
now God gave unto them, as he did to Ezekiel, the opening, of the
mouth. w -
This excellent ſermon of Peter’s is admirably ſuited to the circum-
ſtances of thoſe to whom he preached it ; for it was a new ſermon.
I. Becauſe they were Gentiles to whom he preached; he ſhews that,
notwithſtanding that, they were intereſted in the goſpel of Chriſt, which
he had to preach, and entitled to the benefit of it, upon an equal foot
with the Jews. It was neceſſary that this ſhould be cleared, or elſe with
what comfort could either he preach or they hear 2 He therefore lays
down this as an undoubted principle, “that God is no reſpecter of per-
ſons; doth not know favour in judgment,” as the Hebrew phraſe is ;
which magiſtrates are forbidden to do, (Deut. 1. 17.—16. 19. Prov,
21. 13.) and are blamed for doing, Pſ. 82. 2. And it is often ſaid of
God, that he doth not respect persons, Deut. 10. 17. 2 Chron. 19. 7.
Job 34. 19. Rom. 2. I 1. Col. 3.25, 1 Pet. 1. 17. He doth not give
judgment in favour of a man, for the ſake of any external advantage fo-
reign to the merits of the cauſe. God never perverts judgment upon
perſonal regards and confiderations, nor countenances a wicked man in a
wicked thing, for the ſake of his beauty, or ſtature, his country, paren-
tage, relations, wealth or honour in the world. God, as a Benefačtor,
gives favours arbitrarily and by ſovereignty, (Deut. 7. 7, 8.-9. 5, 6.
Matth. 20. 10.) but he does not, as a Judge, ſo give ſentence; but in
every nation, and under every denomination, “he that fears God, and
works righteouſneſs, is accepted of him,” v. 35. |
The caſe is plainly thus:
1. God never did, nor ever will, juſtify and ſave a wicked Jew that
lived and died impenitent, though he was of the seed of Abraham, and a
Hebrew of the Hebrews, and had all the honour and advantages that at-
tended circumciſion. He does and will render “indignation and wrath,
tribulation and anguiſh, upon every ſoul of man that doeth evil;” and
of the Jew first ; whoſe privileges and profeſſions, inſtead of ſcreening him
from the judgment of God, will but aggravate his guilt and condemna-
tion. See Rom. 2, 3, 8, 9, 17. Though God has favoured the Jews,
above other nations, with the dignities of viſible church-memberſhip, yet
he will not therefore accept of any particular perſons of that dignity, if
they allow themſelves in immoralities contradićtory to their profeſſion;
and particularly in perſecution, which was now, more than any other,
the national fin of the Jews. -
2. He never did, nor ever will, rejećt or refuſe án honeſt Gentile, who,
though he has not the privileges and advantages that the Jews have, yet
like Cornelius, fears God, and worſhips him, and works righteousness, is
juſt and charitable towards all men, who lives up to the light he has,
both in a fincere devotion, and in a regular converſation, whatever na-
tion he is of, though ever ſo far remote from kindred to the ſeed of
Abraham ; though ever ſo deſpicable, nay though in ever ſo ill a name,
that ſhall be no prejudice to him.
not by their country or parentage; and wherever he finds an upright
man, he will be found an upright God, Pſ. 18. 25. , Obſerve, Fearing
God, and working righteousness, muſt go together; for as righteousness
toward men is a branch of true religion, ſo religion toward God is a
branch of univerſal righteousness. Godlineſs and honeſty muſt go to-
gether, and neither will excuſe for the want of the other. But where
theſe are predominant, no doubt is to be made of acceptance with God.
Not that any man fince the fall, can obtain the favour of God, otherwiſe
than through the mediation of Jeſus Chriſt, and by the grace of God in
him; but thoſe that have not the knowledge of him, and therefore can- |
not have an explicit regard to him, may yet receive grace from God for
his ſake, to fear God, and to work righteousness; and wherever God gives
grace to do ſo, as he did to Cornelius, he will, through Chriſt, accept the
work of his own hands. - -
Now, (1.) This was always a truth, before Peter perceived it, that
God respecteth no man’s person ; it was the fixed rule of judgment from
the beginning; “If thou doeſt well, ſhalt thou not be accepted And if
not well, fin,” and the puniſhment of it, lies at the door, Gen. 4.7. God
will not aſk in the great day what country men were of, but what they
were, what they did, and how they ſtood affected toward him and to-
ward their neighbours ; and if men’s perſonal charaćters received neither
Vol. W. No. 93.
advantage nor diſadvantage from the great difference that was between
Jews and Gentiles, much leſs from any leſſer difference of ſentiments and
praćtices that may happen to be among Chriſtians themſelves, as thoſe
about meats and days, Rom. 14. It is certain, “the kingdom of God
is not meat and drink, but righteouſneſs and peace, and joy in the Holy
Ghoſt ;” and he that in theſe things ſerveth Chriſt, is accepted of God,
and ought to be approved of men; for dare we rejećt thoſe whom God
doth not 2 - - -
(2.) Yet now it was made more clear than it had been ; this great
truth had been darkened by the covenant of peculiarity made with Iſrael,
and the badges of diſtinétion put upon them; the ceremonial law was a
wall of partition between them and other nations; in it, it was true that
Godfavoured that nation, (Rom. 3. 1, 2–9. 4.) and from thence par-
ticular perſons among them were ready to infer, that they were ſure of
God's acceptance, though they lived as they liſted; and that no Gentile
could poſſibly be accepted of God. God had ſaid a great deal by the
prophets to prevent and rectify this miſtake, but now at length he doth
it effectually, by aboliſhing the covenant of peculiarity, and repealing the
ceremonial law, and ſo ſetting the matter at large, and both Jew and
Gentile upon the ſame level before God; and Peter is here made to per-
ceive it, by comparing the viſion which he had with that which Corne-
lius had. Now in Christ Jesus, it is plain, “neither circumciſion availeth
any thing, nor uncircumciſion,” Gal. 5.6. Col. 3. 11.
II. Becauſe they were Gentiles inhabiting a place within the confines
of the land of Iſrael, he refers them to what they themſelves could not
but know concerning the life and doćtrine, the preaching and miracles,
the death and ſufferings, of our Lord Jeſus; for theſe were things the re-
port of which ſpread into every corner of the nation, v. 37, &c. It fa-
cilitates the work of miniſters, when they deal with ſuch as have ſome
knowledge of the things of God, to which they may appeal, and on which
they may build. * -
1. They knew in general the word, that is, the goſpel, which God ſent
to the children of Israel. That word, I ſay, ye know, v. 37. Though the .
God judges of men by their hearts,
Gentiles were not admitted to hear it, (Chriſt and his diſciples were not
sent but to the lost sheep of the house of Israel,) yet they could not but
hear of it, it was all the talk both of city and country. We are often
told in the goſpels, how the fame of Christ went into all parts of Canaan,
when he was on earth, as afterward the fame of his goſpel went into all
parts of the world, Rom. 10. 18. . That word, that divine word, that
word of power and grace, you know. (1.) What the purport of this
word was. God by it published the good tidings of peace by Jesus Christ,
ſo it ſhould be read; iv.zyſtal&ºlò, p?yny. It is God himſelf that pro-
claims peace, who juſtly might have proclaimed war; he lets the world
of mankud know that he is willing to be at peace with them through
| Jeſus Chriſt; in him he was reconciling the world to himself. (2.) To
whom it was seni ; to the children of Iſrael, in the firſt place, the prime
offer is made to them ; this all their neighbours heard of, and were ready
to envy them thoſe advantages of the goſpel, more than they ever envied
them thoſe of their law. “ Then ſaid they among the heathen, The
Lord hath done great things for them,” Pſ. 126.3. -
2. They knew the ſeveral matters of fact relating to this word of the
goſpel ſent to Iſrael. - - -
(1.) They knew the baptiſm of repentance which John preached by
way of introdućtion to it, and in which the goſpel firſt began, Mark 1. 1.
They knew what an extraordinary man John was, and what a direét ten-
dency his preaching had to prepare the way of the Lord. They knew
what great flocking there was to his baptiſm, what an intereſt he had,
and what he did. *.
(2.) They knew that immediately after John's baptiſm the goſpel of
Chriſt, that word of peace, was published throughout all Judea, and that
it took riſe from Galilee. The twelve apoſtles, and ſeventy diſciples,
and our Maſter himſelf, publiſhed theſe glad tidings in all parts of the
land; ſo that we may ſuppoſe there was not a town or village in all the
land of Canaan, but had had the goſpel preached in it.
(3.) They knew that Jesus of Nazareth, when he was here upon
-earth, went about doing good. They knew what a Benefactor he was to
that nation, both to the ſouls and the bodies of men; how he made it his
bufineſs to do good to all, and never did hurt to any. He was not idle,
but ſtill doing; not ſelfiſh, but doing good ; did not confine himſelf to
one place; nor wait till people came to him to ſeek his help ; but he
went to them, went about from place to place, and wherever he came he
was doing good. Hereby he ſhewed that he was ſent of God, who is good,
and doeth good; and therefore doeth good, becauſe he is good ; and who
hereby left not himself without witneſs to the world, in that he did good,
THE ACTS, X.
ch, 14. 17. And in this he hath ſet us an example of indefatigable in-
duſtry in ſerving God and our generation ; for therefore we came into
the world, that we may do all the good we can in it; and therein, like
Chriſt, we muſt always abide and abound. t
(4.) They knew more particularly that he healed all that were oppreſſèd
of the Devil, and helped them from under his oppreſfing power : by this
it appeared not only that he was ſent of God, as it was a kindneſs to
men ; but that he was ſent to destroy the works of the Devil; for thus he
obtained many a vićtory over him. #
(5.) They knew that the Jews put him to death; they ſlew him by
hanging him on a tree. When Peter preached to the Jews, he ſaid, whom
9eſ!ew ; but now that he preached to the Gentiles, it is whom they ſlew ;
they to whom he had done and deſigned ſo much good. -
All this they knew ; but left they ſhould think it was only a report,
and was magnified, as reports uſually are, more than the truth ; Peter,
for himſelf and the reſt of the apoſtles, atteſts it; (v. 39.) We are wit.
wesses, eye-witneſſes, of all things which he did; and ear-witneſſes of the
doćtrine which he preached, both in the land of the Jews and in Jeruſalem,
in city and country.
3. They did know, or might know, by all this, that he had a com-
miſſion from heaven to preach and ačt as he did. This he ſtill harps
upon in his diſcourſe, and takes all occaſions to hint it to them. Let
them know,
(1.) That this Jeſus is Lord of all; it comes in in a parentheſis, but
is the principal propoſition intended to be proved, that Jeſus Chriſt, by
whom peace is made between God and man, is Lord of all ; not only as
God over all blºſſed for evermore, but as Mediator, all power both in heaven
and in earth is put into his hand, and all judgment committed to him.
He is Lord of angels, they are all his humble ſervants. He is Lord of
the powers of darkneſs, for he hath triumphed over them. He is King
of nations, has a power over all fleſh; he is King of ſaints, all the chil-
dren of God are his ſcholars, his ſubjećts, his ſoldiers.
(2.) That “God anointed him with the Holy Ghoſt and with
power;” he was both authorized and enabled to do what he did by a
divine anointing; whence he was called Christ—the Meſſiah—the Anointed
One. The Holy Ghoſt deſcended upon him at his baptiſm, and he was
full of power both in preaching and working miracles, which was the ſeal
of a divine miſſion. &
(3.) That God was with him, v. 38. His works were wrought in
God; God not only ſent him, but was preſent with him all along, owned
him, ſtood by him, and carried him on in all his ſervices and ſufferings.
Note, Thoſe whom God anoints he will accompany; he will himſelf be
with thoſe to whom he has given his Spirit.
III. Becauſe they had heard no more for certain concerning this Jeſus,
Peter declares to them his reſurreótion from the dead, and the proofs of
it, that they might not think that when he was ſlain there was an end
of him. -
Probably, they had heard at Ceſarea ſome talk of his being riſen
from the dead; but the talk of it was ſoon filenced by that vile ſuggeſ.
tion of the Jews, that “his diſciples came by night, and ſtole him away.”
And therefore Peter infifts upon this as the main ſupport of that word
which preacheth peace by Jeſus Chriſt. . .
1. The power by which he roſe, is inconteſtably divine; (v. 40.)
IHim God raised up the third day; which not only diſproved all the
calumnies and accuſations he was laid under by men, but effectually
proved God’s acceptance of the ſatisfaction he made for the fin of man
by the blood of his croſs. He did not break priſon, but had a legal
diſcharge. God raised him up.
2. The proofs of his reſurre&tion were inconteſtably clear; for God
shewed him openly. He gave him to be made manifest—#3ozsvávröy tº pay?
5'svía Sat, to be viſible, evidently ſo; ſo he appears, as that it appears be-
yond contradićtion to be He, and not another. It was ſuch a ſhewing of
him as amounted to a demonſtration of the truth of his reſurre&tion. He
ſhewed him not publicly indeed, (it was not open in that ſenſe,) but
evidently ; not to all the people, who had been the witneſſes of his death ;
by reſiſting all the evidences he had given them of his divine miſfion in
his miracles, they had forfeited the favour of being eye-witneſſes of this
great proof of it; they who immediately forged and prompted that lie of
his being ſtolen away, were juſtly given up to strong delusions to believe
it, and not ſuffered to be undeceived by his being ſhewn to all the people;
and ſo much the greater ſhall be the bleſſedneſs of thoſe who have not
seen, and yet have believed. “Nec ille ſe in vulgus edixit, ne impii
errore liberal entur; ut & fides non praemio mediocri deſtinato difficul-
late conſtal et—He ſhewed not himſelf to the people at large, left the im-
|
Peter's Sermon,
pious among them ſhould have been forthwith looſed from their error,
and that faith, the reward of which is ſo ample, might be exerciſed with
a degree of difficulty.” Tertulliani Apologia, cap. 11. But though
all the people did not ſee him, a ſufficient number ſaw him, to atteſt the
truth of his reſurrečtion ; the teſtator’s declaring his laſt will and teſta-
ment needs not to be before all the people, it is enough that it be done
before a competent number of credible witneſſes ; ſo the reſurrečtion of
Chriſt was proved before ſufficient witneſſes. (1.) They were not ſo
by chance, but they were chosen before of God to be witnesses of it, and,
in order to that, had their education under the Lord Jeſus, and intimate
converſe with him ; that, having known him ſo intimately before, they
might the better be aſſured it was he. (2.) They had not a ſudden and
tranſient view of him, but a great deal of free converſation with him;
they did “eat and drink with him after he roſe from the dead.” This
implies that they ſaw him eat and drink, witneſs their dining with him at
the ſea of Tiberias, and the two diſciples ſupping with him at Emmaus;
and this proved that he had a true and real body... But this was not all,
they ſaw him without any terror or conſternation, which might have ren-
dered them incompetent witneſſes, for they ſaw him ſo frequently, and
he converſed with them ſo familiarly, that they did eat and drink with him.
It is brought as a proof of the clear view which the nobles of Iſrael had.
of the glory of God, (Exod. 24, 11.) that they saw God, and did eat
and drink. .* . -
IV. He concludes with an inference from all this, that therefore that
which they all ought to do, was, to believe in this Jeſus ; he was ſent
to tell Cornelius what he muſt do, and this is it ; his praying and his
giving alms were very well, but one thing he lacked, he muſt believe in
Christ. Obſerve, -
1. Why he muſt believe in him; faith has reference to a teſtimony,
and the chriſtian faith is “built upon the foundation of the apoſtles and
prophets,” it is built upon the teſtimony given by them. -
(1.) By the apoſtles. Peter as foreman ſpeaks for the reſt, that God
commanded them, and gave them in charge to preach to the people, and to
testify concerning Chriſt; ſo that their teſtimony was not only credible,
but authentic, and what we may venture upon. Their teſtimony is God’s
teſtimony; and they are his witneſſes to the world; they do not only.
ſay it as matter of news, but teſtify it as matter of record, by which men
muſt be judged. ſº
(2.) By the prophets of the Old Teſtament; whoſe teſtimony before:
hand, not only concerning his ſufferings, but concerning the deſign and
intention of them, very much corroborates the apoſtles’ teſtimony con-
cerning them ; (v. 43.) To him gave, all the prophets witneſs. We have.
reaſon to think that Cornelius and his friends were no ſtrangers to the
writings of the prophets. Out of the mouth of theſe two clouds of wit-
neſſes, ſo exačtly agreeing, this word is established.
2. What they muſt believe concerning him.
(1.) That we are all accountable to Chriſt as our Judge ; this the
apoſtles were commanded to teſtify to the world ; that this Jeſus is “ or-
dained of God to be the Judge of the quick and dead,” v. 42. He is
empowered to preſcribe the terms of ſalvation, that rule by which we
muſt be judged ; to give laws both to quick and dead, both to Jew and
Gentile; and he is appointed to determine the everlaſting condition of
all the children of men at the great day; of thoſe that ſhall be found
alive, and of thoſe that ſhall be raiſed from the dead. He hath aſſured
us of this, in that he hath raiſed him from the dead, (ch. 17. 31.) ſo that
it is the great concern of every one of us, in the belief of this, to ſeek
his favour, and to make him out Friend. &
(2.) That if we believe in him, we ſhall all be juſtified by him as our
Righteouſneſs, v. 43. The prophets, when they ſpake of the death of
Chriſt, did witneſs this, that through his name, for his ſake, and upon the
account of his merit, whosoever believeth in him, Jew or Gentile, shall re-
ceive remission of sins. That is the great thing we need, without which
we are undone, and which the convinced conſcience is moſt inquiſitive
after, which the carnal Jews promiſed themſelves from their ceremonial
ſacrifices and purifications, yea, and the heathen too from their atone-
ments, but all in vain; it is to be had only through the name of Christ,
and only by thoſe that believe in his name; and they that do ſo, may be
aſſured of it ; their fins ſhall be pardoned, and there ſhall be no condem-
nation to them. And the remiſſion of fins lays a foundation for all other
favours and bleſſings, by taking that out of the way that hinders them.
If fin be pardoned, all is well, and ſhall end everlaſtingly well.
44. While Peter yet ſpake theſe words, the Holy Ghoſt
fell on all them which heard the word. 45. And they of
THE ACTS, X, XI.
The Effect of Peter’s Sermon.
the circumciſion which believed, were aſtoniſhed, as many
as came with Peter, becauſe that on the Gentiles alſo was
poured out the gift of the Holy Ghoſt: 46. For they
heard them ſpeak with tongues, and magnify God. Then
anſwered Peter, 47. Can any man forbid water, that theſe
ſhould not be baptized, which have received the Holy
Ghoſt as well as we ? 48. And he commanded them to
be baptized in the name of the Lord. Then prayed they
him to tarry certain days.
We have here the iſſue and effect of Peter’s ſermon to Cornelius and
his friends. He did not labour in vain among them, but they were all
brought home to Chriſt. Here we have, -
1. God’s owning of Peter’s word, by conferring the Holy Ghoſt upon
the hearers of it, and immediately upon the hearing of it ; (v. 44.)
While Peter was yet ſpeaking theſe words, and perhaps deſigned to ſay
more, he was happily ſuperſeded by viſible indications that the Holy
Ghoſt, even in his miraculous gifts and powers, fell on all them which heard
the word, even as he did on the apoſtles at firſt ; ſo Peter faith, ch. 11.
15. Therefore ſome think it was with a rushing mighty wind, and in
cloven tongues, as that was. Obſerve, -
1. When the Holy Ghoſt fell upon them ; while Peter was preaching.
Thus God bare witneſs to what he ſaid, and accompanied it with a divine
power. Thus were the ſigns of an apoſtle wrought among them, 2 Cor.
12. 12. Though Peter could not give the Holy Ghoſt, yet the Holy
Ghoſt being given along with the word of Peter, by that it appeared he
was ſent of God. The Holy Ghoſt fell upon others after they were
baptized, for their confirmation ; but upon theſe Gentiles before they
were baptized : as Abraham was juſtified by faith, being yet in uncircum-
cificn; to ſhew that God is not tied to a method, nor confines himſelf to
external figns. The Holy Ghoſt fell upon thoſe that were neither cir-
cumciſed nor baptized ; for it is the ſpirit that quickeneth, the fleſh pro-
jiteth nothing. * f - . . . . .
2. How it appeared that the Holy Ghoſt was fallen upon them ;
v. 46.) They ſpake with tongues which they never learned, perhaps the
Hebrew, the holy tongue; as the preachers were enabled to ſpeak the
vulgar tongues, that they might communicate the doćtrine of Chriſt to
the hearers, ſo, probably, the hearers were immediately taught the ſacred
tongue, that they might examine the proofs which the preachers pro-
duced out of the Old Teſtament in the original. Or, their being enabled
to ſpeak with tongues, intimated that they were all defigned for mini-
ſters, and by this firſt deſcent of the Spirit upon them were qualified to
preach the goſpel to others, which they did but now receive themſelves.
But obſerve, when they ſpake, with tongues, they magnified God, they
ſpake of Chriſt and the benefits of redemption, which Peter had been
preaching of to the glory of God. Thus did they on whom the Holy
Ghoſt firſt deſcended, ch. 2. 11. Note, Whatever gift we are endued
with, we ought to honour God with it, and particularly the gift of ſpeak-
ing, and all the improvements of it. -
3. What impreſſion it made upon the believing Jews that were preſent :
(v. 45.) They of the circumciſion which believed, were astonished; thoſe
fix that came along with Peter; it ſurpriſed them exceedingly, and per-
haps gave them ſome uneaſineſs, becauſe that “ upon the Gentiles alſo
was poured out the gift of the Holy Ghoſt,” which they thought had
been appropriated to their own nation. Had they underſtood the ſcrip-
tures of the Old Teſtament, which pointed at this, it would not have been
ſuch an aſtoniſhment to them ; but by our miſtaken notions of things
we create difficulties to ourſelves in the methods of divine providence
and grace.
II. Peter’s owning God’s work in baptizing thoſe on whom the Holy
Ghoſt fell. Obſerve, .
1. Though they had received the Holy Ghoſt, yet it was requiſite
they ſhould be baptized ; though God is not tied to inſtituted ordinances,
we are ; and no extraordinary gifts ſet us above them, but rather oblige
us ſo much the more to conform to them. Some in our days would have
argued, “ Theſe are baptized with the Holy Ghost, and therefore what
need have they to be baptized with water æ It is below them.” No ; it
is not below them, while water-baptiſm is an ordinance of Chriſt, and the
door of admiſſion in the viſible church, and a ſeal of the new covenant.
2. Though they were Gentiles, yet, having received the Holy Ghoſt,
they might be admitted to baptiſm ; (v. 47.) Can any man, though ever
ſo rigid a Jew, “ forbid water, that theſe ſhould not be baptized, who
have received the Holy Ghoſt as well as we ?”, The argument.is con-
cluſive ; can we deny the fign to thoſe who have received the thing fig-
nified ?. Are not thoſe on whom God has beſtowed the grace of the cove-
nant, plainly entitled to the ſeals of the covenant : Surely, they that have
received the Spirit as well as we, ought to receive baptiſm as well as we :
for it becomes us to follow God’s indications, and to take thoſe into
communion with us, whom he hath taken into communion with himſelf.
God hath promiſed to pour his Spirit upon the ſeed of the faithful, upon
their offspring ; and who then can forbid water, that they ſhould not be
baptized, who have received the promiſe of the Holy Ghost as well as we 2
Now it appears why the Spirit was given them before they were bapti-
zed—becauſe otherwiſe Peter could not have perſuaded himſelf to bap-
tize them, any more than to have preached to them, if he had not been
ordered to do it by a viſion; at leaſt, he could not have avoided the cen-
ſure of thoſe of the circumciſion that believed. Thus is there one unuſual
ſtep of divine grace taken after another to bring the Gentiles into the
church. How well is it for us that the grace of a good God is ſo much.
more extenſive than the charity even of ſome good men
3. Peter did not baptize them himſelf, but commanded them to be bap-
tized, v. 40. It is probable that ſome of the brethren who came with
him, did it by his order, and that he declined it for the ſame reaſon that
Paul did—left thoſe that were baptized by him ſhould think the better
of themſelves for it ; or he ſhould ſeem to have baptized in his own
name, 1 Cor. I. 15. The apoſtles received the commiſſion to go and
diſciple all nations by baptism. But it was prayer and the miniſtry of the
word that they were to give themſelves to. And Paul ſays, that he was
ſent, not to baptize, but to preach ; which was the more noble and ex-
cellent work. The buſineſs of baptizing was therefore ordinarily devolved
upon the inferior miniſters; theſe ačted by the orders of the apoſtles,
who might therefore be ſaid to do it. “Qui per alterum facit, per
ſeipſum facere dicitur—What a man does by another, he may be ſaid to
do by himſelf.” -
Lastly, Their owning both Peter’s word and God’s work in their de-
fire of further advantage by Peter's miniſtry; They prayed him to tarry
certain days. They could not preſs him to reſide conſtantly among
them, they knew that he had work to do in other places, and that for
the preſent he was expected at Jeruſalem : yet they were not willing he
ſhould go away immediately, but earneſtly begged he would ſtay for
ſome time among them, that they might be further inſtructed by him in
the things pertaining to the kingdom of God. Note, J. Thoſe who
have ſome acquaintance with Chriſt, cannot but covet more. .2. Even
thoſe that have received the Holy Ghoſt, muſt ſee their need of the mi-
niſtry of the word.
CHAP. XI.
In this chapter, we have, I. Peter’s necessary vindication of what he did in.
receiving Cornelius and his friends into the church, from the censure he
lay under for it among the brethren, and their acquiescence in it, v. 1...
18. II. The good success of the gospel at Antioch, and the parts adja-
cent, v. 19.21. III. The carrying on of the good work that was be-
gun at Antioch, by the ministry of Barnabas first, and afterward of
Patil in conjunction with him, and the lasting name of Christian first
given to the disciples there, v. 22.26. IV. A prediction of an ap-
proaching famine, and the contribution that was made among the Gen-
tile converts for the relief of the poor ſaints in Judea, upon that occaſion,
v. 27... 30. -
1. ANP the apoſtles and brethren that were in Judea,
A heard that the Gentiles had alſo received the word
of God. 2. And when Peter was come up to Jeruſalem,
they that were of the circumciſion contended with him,
3. Saying, Thou wenteſt in to men uncircumciſed, and
didſt eat with them. 4. But Peter rehearſed the matter
from the beginning, and expounded it by order unto them,
ſaying, 5. I was in the city of Joppa, praying; and in a
trance I ſaw a viſion, A Certain veſſel deſcend, as it had
been a great ſheet, let down from heaven by four corners;
and it came even to me. 6. Upon the which when I had
| faſtened mine eyes, I confidered, and ſaw four-footed
beaſts of the earth, and wild beaſts, and creeping things,
THE ACTS, XI.
and fowls of the air. 7. And I heard a voice ſaying unto
me, Ariſe, Peter; ſlay and eat. 8. But I ſaid, Not ſo,
Lord: for nothing common or unclean hath at any time
entered into my mouth. 9. But the voice anſwered me
again from heaven, What God hath cleanſed, that call not
thou common. 10, And this was done three times : and
all were drawn up again into heaven. 11. And behold,
immediately there were three men already come into the
houſe where I was, ſent from Ceſarea unto me. 12. And
the Spirit bade me go with them, nothing doubting.
Moreover, theſe fix brethren accompanied me, and we en-
tered into the man’s houſe : 13. And he ſhewed us how
he had ſeen an angel in his houſe, which ſtood and ſaid
unto him, Send men to Joppa, and call for Simon, whoſe
ſurname is Peter: 14. Who ſhall tell thee words, whereby
thou and all thy houſe ſhall be ſaved. 15. And as I began
to ſpeak, the Holy Ghoſt fell on them, as on us at the be-
ginning. 16. Then remembered I the word of the Lord,
how that he ſaid, John indeed baptized with water; but
ye ſhall be baptized with the Holy Ghoſt. 17. Foraſmuch
then as God gave them the like gift as he did unto us,
who believed on the Lord Jeſus Chriſt, what was I, that I
could withſtand God; 18. When they heard theſe things,
they held their peace, and glorified God, ſaying, Then
hath God alſo to the Gentiles granted repentance unto
life.
The preaching of the goſpel to Cornelius, was a thing which we poor
finners of the Gentiles have reaſon to refle&t upon with a great deal of
joy and thankfulneſs; for it was the bringing of light to us who ſat in
darkneſs. Now it being ſo great a ſurpriſe to the believing as well as
the unbelieving Jews, it is worth while to inquire how it took; and what
comments were made upon it? And here we find, -
I. Intelligence was preſently brought of it to the church in Jeruſa-
lem, and thereabouts; for Ceſarea was not ſo far from Jeruſalem but that
they might preſently hear of it. Some for good-will, and ſome for ill-
will, would ſpread the report of it ; ſo that before he was himſelf re-
turned to Jeruſalem, the apostles and the brethren there, and in Judea,
heard that the Gentiles alſo had received the word of God, that is, the
goſpel of Chriſt ; which is not only a word of God, but the word of
God; for it is the ſummary and centre of all divine revelation. They
received Chriſt; for his name is called, the Word of God, Rev. 19. 13.
Not only that the Jews who were diſperſed into the Gentile countries,
and the Gentiles who were proſelyted to the Jewiſh religion, but that
the Gentiles alſo themſelves, with whom it had hitherto been thought
unlawful to hold common converſation, were taken into church-commu-
nion, that they had received the word of God. That is,
1. That the word of God was preached to them ; which was a
greater honour put upon them than they expected. Yet I wonder this
ſhould ſeem ſtrange to thoſe who were themſelves commiſfioned to
preach the goſpel to every creature. But thus often are the prejudices
of pride and bigotry held faſt againſt the cleareſt diſcoveries of divine
truth. -
2. That it was entertained and ſubmitted to by them, which was a
better work wrought upon them than they expected. It is likely they
had got a notion, that if the goſpel were preached to the Gentiles, it
would be to no purpoſe becauſe the proofs of the goſpel were fetched ſo
much out of the Old Teſtament, which the Gentiles did not receive ;
they looked upon them as not inclined to religion, nor likely to re-
ceive the impreſſions of it; and therefore were ſurpriſed to hear that
they had received the word of the Lord. Note, We are too apt to de-
ſpair of doing good to thoſe who yet, when they are tried, prove very
tračtable. | . p
II. That offence was taken at it by the believing Jews; (v. 2, 3.) |
“When Peter was himſelf come up to Jeruſalem, they that were of the
circumciſion,” thoſe Jewiſh converts that ſtill retained a veneration for
circumcifion, contended with him, they charged it upon him as a crime,
that he went in to men whcircumciſed, and did eat with them; and thereby |
|
people, was angry
Peter accuſed by his Brethren,
they think he has ſtained, if not forfeited, the honour of his apoſtleſhip,
and ought to come under the cenſure of the church ; ſo far were they
from looking upon him as infallible, or as the ſupreme head of the church
that all were accountable to, and he to none. See here, .
1. How much it is the bane and damage of the church, to monopo-
lize it, and to exclude thoſe from it, and from the benefit of the means
of grace, that are not in every thing as we are. There are narrow ſouls
that are for engroſſing the riches of the church, as there are that would
engroſs the riches of the world, and would be placed alone in the midst of
the earth. Theſe men were of Jonah’s mind, who, in a jealouſy for his
that they inevites received the word of God, and juſti-
fied himſelf in it. *
2. Chriſt’s miniſters muſt not think it ſtrange if they be cenſured and
quarrelled with, not only by their profeſſed enemies, but by their pro-
feſſing friends ; and not only for their follies and infirmities, but for their
good ačtions ſeaſonably and well done ; but if we have proved our own
work, we may have rejoicing in ourſelves, as Peter had, whatever reflec-
tions we may have from our brethren. Thoſe that are zealous and cou-
rageous in the ſervice of Chriſt, muſt expect to be cenſured by thoſe who,
under pretence of being cautious, are cold and indifferent. Thoſe who
are of catholic, generous, charitable principles, muſt expect to be cen.
ſured by ſuch as are conceited and ſtrait-laced ; who ſay, Stand by thy-
self, I am holier than thou. -
III. Peter gave ſuch a full and fair account of the matter of fact, as
was ſufficient, without any further argument or apology, both to juſtify
him, and to ſatisfy them ; (v. 4.) He rehearſed the matter from the be-
ginning, and laid it before them in order; and then could appeal to them-
ſelves whether he had done amiſs ; for it appeared all along God’s own
work, and not his. - . -
1. He takes it for granted, that if they had rightly underſtood how
the matter was, they would not have contended with him, but rather have
concurred with him, and commended him. And it is a good reaſon why
we ſhould be moderate in our cenſures, and ſparing of them, becauſe if
| we rightly underſtood that which we are ſo forward to run down, per-
haps we ſhould ſee cauſe to run in with it. When we ſee others do
that which looks ſuſpicious, inſtead of contending with them, we ſhould
inquire of them what grouud they went upon ; and if we have not an op-
portunity to do that, ſhould ourſelves put the beſt conſtrućtion upon it
that it will bear, and judge nothing before the time.
2. He is very willing to ſtand right in their opinion, and takes pains
to give them ſatisfaction ; he does not inſiſt upon his being the chief of
the apoſtles, for he was far from the thought of that ſupremacy which
his pretended ſucceſſors claim. Nor did he think it enough to tell them
that he was ſatisfied himſelf in the grounds he went upon, and then they
needed not trouble themſelves about it; but he is ready to give a reaſon of
the hope that is in him concerning the Gentiles, and why he had receded
from his former ſentiments, which were the ſame with theirs’. It is a
debt we owe both to ourſelves and to our brethren, to ſet thoſe ačtions
of ours in a true light, which at firſt looked ill, and gave offence; that
we may remove ſtumbling-blocks out of our brethren’s way.
Let us now ſee what Peter pleads in his own defence :
(1.) That he was inſtructed by a viſion no longer to keep up the dif.
tinétions which were made by the ceremonial law ; he relates the viſion,
(v. 5, 6.) as we had it before, ch. 10. 9, &c. The ſheet which was
there ſaid to be let down to the earth, he here ſays, came even to him,
which circumſtance intimates that it was particularly deſigned for inſtruc-
tion to him. We ſhould thus ſee all God’s diſcoveries of himſelf, which
he has made to the children of men, coming even to us, applying them
by faith to ourſelves. Another circumſtance here added, is, that when
the ſheet came to him, he fastened his eyes upon it, and considered it, w 6.
If we would be led into the knowledge of divine things, we muſt fix our
minds upon them, and confider them. He tells them what orders he
had to eat of all forts of meat, without diſtinétion, asking no questions
for conscience-sake, v. 7. It was not till after the flood, (as it ſhould
ſeem,) that man was allowed to eat fleſh at all, Gen. 9. 3. That allow-
ance was afterward limited by the ceremonial law ; but now the reſtric-
tions were taken off, and the matter ſet at large again. It was not the
deſign of Chriſt to abridge us in the uſe of our creature-comforts. by any
other law than that of ſobriety. and temperance, and preferring the meat
that endures to eternal life before that which periſhes. -
He pleads, that he was as averſe to the thoughts of converſing with
Gentiles, or eating of their dainties, as they could be, and therefore re-
fuſed the liberty given him; “ Not ſo, Elord ; for nothing common or
unclean has at any time entered into my mouth,” v. 8. But he was told
* THE ACTs, xi.
Peter's Vindication.
from heaven, that the cafe was now altered ; that God had cleanſed
thoſe perſons and things which were before polluted ; and therefore that
he muſt no longer call them common, nor look upon them as unfit to be
meddled with by the peculiar people : (v. 9.) ſo that he was not to be
blamed for changing his thoughts, when God had changed the thing.
In things of this nature, we muſt ačt according to our preſent light ;
yet muſt not be ſo wedded to our opinion concerning them, as to be pre-
judiced againſt further diſcoveries, when the matter may either be other-
wiſe, or appear otherwiſe; and God may reveal even this unto us, Phil.
3. 15.
: And that they might be ſure he was not deceived in it, he tells them,
it was done three times ; (v. 10.) the ſame command given, to kill and |
eat, and the ſame reaſon, becauſe that which God hath cleansed is not to
be called common, repeated a ſecond and third time. And further to
confirm him that it was a divine viſion, the things he ſaw did not vaniſh
away into the air, but were drawn up again into heaven, whence they
were let down. -
(2.) That he was particularly directed by the Spirit to go along
with the meſſengers that Cornelius ſent. And that it might appear that
that viſion was deſigned to ſatisfy him in that matter, he obſerves to them
the time when the meſſengers came—immediately after he had that
viſion; yet left that ſhould not be ſufficient to clear his way, the Spirit
bid him go with the men that were then ſent from Ceſarea to him, no-
thing doubting ; (v. II, 12.) though they were Gentiles he went to,
and went with, yet he muſt make no ſcruple of going along them.
º That he took ſome of his brethren along with him,who were
of the circumcision, that they might be ſatisfied as well as he ; and theſe
he had breught up from Joppa, to witneſs for him with what caution |
he proceeded, foreſeeing the offence that would be taken at it. He
did not ač ſeparately, but with advice; not raſhly, but upon due de-
liberation. . {e - .
(4.) That Cornelius had a viſion too, by which he was direéted to
fend for Peter ; (v. 13.) He shewed us how he had ſecn an angel in his
houſe, that bade him ſend to Joppa for one Simon whoſe ſurname is Peter.
See how good. it is for thoſe that have communion with God, and keep
up a correſpondence with Heaven, to compare notes, and communicate
their experiences to each other ; for hereby they may ſlrengthen one an-
other’s faith : Peter is the more confirmed in the truth of his viſion by
Cornelius’, and Cornelius by Peter’s. Here is ſomething added in what
the angel ſaid to Cornelius; before it was, “Send for Peter, and he
ſhall ſpeak to thee, he ſhall tell thee what thou oughteſt to do;” (ch. 10.
6, 32.) but here it is, “ He shall tell thee words whereby thou and thy
houſe shall be ſaved, (v. 14.) and therefore it is of vaſt concern to thee,
and will be of unſpeakable advantage, to ſend for him.” Note, [I.]
The words of the goſpel are words whereby we may be ſaved, eternally
ſaved; not merely by hearing them and reading them, but by believing and
obeying them. They fet the ſalvation before us, and ſhew us what it is ;
they open the way of ſalvation to us, and if we follow the method pre-
ſcribed us by them, we ſhall certainly be ſaved from wrath and the curſe,
and be for ever happy. [2.] They that embrace the goſpel of Chriſt,
will have ſalvation brought by it to their families : “Thou and all thy
houſe shall be ſaved; thou and thy children ſhall be taken into covenant,
and have the means of ſalvation ; thy houſe ſhall be as welcome to the
benefit of the ſalvation, upon their believing, as thou thyſelf, even the
meaneſt ſervant thou haſt. This day is ſalvation come to this house,”
Luke 19. 9. Hitherto ſalvation was of the Jews ; (John 4. 22.) but
now ſalvation is brought to the Gentiles as much as ever it was with the
Jews; the promiſes, privileges, and means of it are conveyed to all nations
as amply and fully to all intents and purpoſes as ever it had been appro-
priated to the Jewiſh nation. tº
(5.) That which put the matter paſt all diſpute, was, the deſcent
of the Holy Ghoſt upon the Gentile hearers ; this completed the evi-
dence, that it was the will of God that he ſhould take the Gentiles into
communion. g
[1..] The faét was plain and undeniable; (v. 15.) “As I began to
ſpeak,” (and perhaps he felt ſome ſecret reluctancy in his own breaſt,
doubting whether he was in the right to preach to the uncircumciſed,)
“ preſently the Holy Ghost fell on them in as viſible figns as on us at the
beginning, in which there could be no fallacy.” Thus God atteſted
what was done, and declared his approbation of it; that preaching is
certainly right, with which the Holy Ghoſt is given. The apoſtle ſup-
poſes that, when he thus argues with the Galatians, Received ye the Spirit
by the works of the law, or by the hearing of faith ? Gal. 3. 2.
[2.] Peter was hereby put in mind of a ſaying of his Maſter’s when
Wols. V. No 93. gº . . .
d
| he was leaving them; (ch. 1. 5.) John Baptized with water; but ge shall
| be baptized with the Holy Ghost, v. 16. This plainly intimated, First,
.
That the Holy Ghoſt was the gift of Chriſt, and the Produćt and Per-
formance of his promiſe, that great promiſe which he left with them
when he went to heaven. It was therefore without doubt from him that
this gift came ; and the filling of them with the Holy Ghoſt was his a&
and deed. As it was promiſed by his mouth, ſo it was performed by his.
hand, and was a token of his favour. Secondly, That the gift of the
Holy Ghoſt was a kind of baptiſm. They that received it were bap-
tized with it in a more excellent manner than any of thoſe that even the
Baptiſt himſelf baptized with water. .
[3.] Comparing that promiſe, ſo worded, with this gift juſt now con-
ferred, when the queſtion was ſtarted, whether theſe perſons ſhould be .
baptized or no, he concluded, that the queſtion was determined by Chriſt
himſelf ; (v. 17.) “ Foraſmuch then as God gave them the like gift as he
did to us ; gave it to us as believing in the Lord Jeſus Christ, and to them
upon their believing in him, What was I, that I could withstand God P
Could I refuſe to baptize them with water, whom God had baptized
with the Holy Ghoſt 2 Could I deny the fign to thoſe on whom he had
| conferred the thing fignified ? But as for me, who was I P What, able te
forbid God 2 Did it become me to control the divine will, or to oppoſe
the counſels of Heaven 2° Note, Thoſe who hinder the converſion of
ſouls, withſtand God; and thoſe take too much upon them, who con-
trive how to exclude thoſe from their communion, whom God has taken
into communion with himſelf.
IV. This account which Peter gave of the matter, fatisfied them; and
all was well. Thus when the two tribes and a half gave an account to
Phinehas and the princes of Iſrael of the true intent and meaning of their
building them an altar on the banks of Jordan, the controverſy was drop-
ped, and it pleaſed them that it was ſo, Joſh. 22. 30. Some people,
when they have faſtened a cenſure upon a perſon, will ſtick to it, though
afterward it appear ever ſo plainly to be unjuſt and groundleſs. It was
not ſo here ; for theſe brethren, though they were of the circumciſion,
and their bias went the other way, yet, when they heard this,
1. They let fall their cenſures: they held their peace, and ſaid Ao
more againſt what Peter had done ; they laid their hand upon their
mouth, becauſe now they perceived that God did it. . Now they who
prided themſelves in their dignities as Jews, began to ſee that God was
ſtaining that pride, by letting in the Gentiles to ſhare, and to ſhare alike,
with them. And now that prophecy is fulfilled, Thou shalt no more be
haughty becauſe of my holy mountain, Zeph. 3, 11.
2. They turned them into praiſes ; they not only held their peace
from quarrelling with Peter, but opened their mouths to glorify God for
what he had done by and with Peter’s miniſtry; they were thankful that
their miſtake was reëtified, and that God had ſhewed more mercy to the
poor Gentiles than they were inclined to ſhew them, ſaying, “ Then hath
God alſo to the Gentiles granted repentance unto life!” He hath granted
them not only the means of repentance, in opening a door of entrance for
his miniſters among them, but the grace of repentance, in having given
them his Holy Spirit, who, wherever he comes to be a Comforter, firſt
convinces, and gives a fight of fin, and ſorrow for it : , and then a fight
of Chriſt, and joy in him. Note, (1.) Repentance, if it be true, is unto
life; it is to ſpiritual life; all that truly repent of their fins, evidence it by
living a new life, a holy, heavenly, and divine life. Thoſe that by repen-
tance die unto ſin, from thenceforward live unto God ; and then, and not
till then, we begin to live indeed; and it ſhall be to eternal life. All
true penitents ſhall live, that is, they ſhall be reſtored to the favour of God,
which is life, which is better than-life; they ſhall be comforted with the
aſſurance of the pardon of their fins, and ſhall have the earneſt of eternal
life, and at length the fruition of it. (2.) Repentance is God’s gift ;
it is not only his free grace that accepts it, but his mighty grace that
works it in us; that “takes away the heart of ſtone, and gives us a heart
of fleſh.” The ſacrifice of God is a broken ſpirit; it is he that provides
himſelf that lamb. (3.) Wherever God deſigns to give life, he gives re-
pentance; for that is a neceſſary preparative for the comforts of a ſealed
pardon and a ſettled peace in this world, and for the ſeeing and enjoying
of God in the other world. (4.) It is a great comfort to us, that God
hath exalted his Son Jeſus, not only to give repentance to Iſrael, and the
remiſſion offins, (ch. 5. 31.) but to the Gentiles alſo.
19. Now they which were ſcattered abroad, upon the
perſecution that aroſe about Stephen, travelled as fºr as
Phenice, and Cyprus, and Antioch, preaching the word
were men of Cyprus and Cyrene, who, when they were
come to Antioch, ſpake unto the Grecians, preaching the
Lord Jeſus. 21. And the hand of the Lord was with
them : and a great number believed, and turned unto the
Lord. , 22. Then tidings of theſe things came unto the
ears of the church which was in Jeruſalem : and they ſent
forth Barnabas, that he ſhould go as far as Antioch. 23.
Who, when he came, and had ſeen the grace of God, was
glad, and exhorted them all, that with purpoſe of heart
they would cleave unto the Lord. 24. For he was a good
man, and full of the Holy Ghoſt, and of faith : and much
people was added unto the Lord." 25. Then departed Bar-
nabas to Tarſus, to ſeek Saul. 26. And when he had
found him, he brought him unto Antioch. And it came
to paſs, that a whole year they aſſembled themſelves with
the church, and taught much people; and the diſciples were
called Chriſtians firſt in Antioch. >
We have here an account of the planting and watering of a church at
Antioch, the chief city of Syria, reckoned afterward the third moſt con-
fiderable city of the empire, only Rome and Alexandria being preferred
before it; next to whoſe patriarch that of Antioch took place. It ſtood
where Hamath or Riblah did, which we read of in the Old Teſtament.
It is ſuggeſted that Luke, the penman of this hiſtory, and Theophilus to
whom he dedicates it, were of Antioch : which might be the reaſon why
he takes more particular notice of the ſucceſs of the goſpel at Antioch;
as alſo becauſe there it was that Paul began to be famous, toward the
ſtory of whom he is haſtening.
! Now concerning the church at Antioch, obſerve,
I. The firſt preachers of the goſpel there, were ſuch as were diſ.
perſed from Jeruſalem by perſecution, that perſecution which aroſe five
or ſix years ago, (as ſome compute,) at the time of Stephen’s death ;
(v. 19.) They travelled as far as Phenice and other places, preaching the
word. . Therefore God ſuffered them to be perſecuted, that thereby they
might be diſperſed in the world, ſown as ſeed to God, in order to their
bringing forth much fruit. Thus what was intended for the hurt of the
church, was made to work for its good; as Jacob’s curſe of the tribe of
Levi, (“I will divide them in Jacob, and ſcatter them in Iſrael,”) was
turned into a bleſfing. The enemies deſigned to ſcatter and loſe them,
Chriſt deſigned to ſcatter and uſe them. Thus the wrath of man is made
to praiſe God. •
Obſerve,
1. Thoſe that fled from perſecution, did not flee from their work;
though for the time they declined ſuffering, yet they did not decline ſer.
tº: nay, they threw themſelves into a larger field of opportunity than
€f Ore.,
thereby to prevent their carrying it to the Gentile world; but it proved
that they did but haſten it the ſooner. “Howbeit, they meant not ſo,
neither did their heart think ſo.” They that were perſecuted in one
city, fled to another ; but they carried their religion along with them,
not only that they might take the comfort of it themſelves, but that
they might communicate it to others; thus ſhewing that when they
got out of the way, it was not becauſe they were afraid of ſuffering, but
becauſe they were willing to reſerve themſelves for further ſervice.
2. They preſſed forward in their work, finding that the good pleaſure
of the Lord proſpered in their hands. When they had preached ſucceſs-
fully in Judea, Samaria, and Galilee, they got out of the borders of the
land of Canaan, and travelled into Phenicia, into the iſland of Cyprus,
and into Syria. Though the further they travelled, the more they ex-
poſed themſelves, yet they travelled on ; plus ultra, was their motto,
further still ; grudging no pains, and dreading no perils, in carrying on
ſo good a work, and ſerving ſo good a Maſter.
3. They preached the word to none, but to the Jews only, who were diſ-
perſed in all thoſe parts, and had ſynagogues of their own, in which they
met with them by themſelves, and preached to them. They did not yet
underſtand that the Gentiles were to be fellow-heirs, and of the ſame
body; but left the Gentiles either to turn Jews, and ſo come into the
church, or elſe remain as they were. g
4. They particularly applied themſelves to the Helleniſt Jews, here
THE ACTS, XI.
to none but unto the Jews only. 20. And ſome of them
Thoſe that perſecuted the preachers of the goſpel, hoped
| him to go, and affiſt and encourage theſe hopeful beginnings.
The Goſpel preached at Antioch.
called the Grecians, that were at Antioch. Many of the preachers were
natives of Judea and Jeruſalem; ſome of them were by birth of Cyprus
and . Cyrene, as Barnabas himſelf, (ch. 4, 36.) and Simon, (Mark
15. 21.) but they had had their education in Jeruſalem ; and theſe being
themſelves Grecian Jews, had a particular concern for thoſe of their own
denomination and diſtinčtion, and applied themſelves cloſely to them at
Antioch. Dr. Lightfoot ſays that they were there called Hellenists, or
Grecians, becauſe they were Jews of the corporation or enfranchiſement of
the city; for Antioch was a Syrogrecian city. To them they preached
the Lord Jeſus. That was the conſtant ſubjećt of their preaching ; what
elſe ſhould the miniſters of Chriſt preach, but Chriſt, Chriſt, and him
crucified : Chriſt, and him glorified ?
5. They had wonderful ſucceſs in their preaching, v. 21.
(1.) Their preaching was accompanied with a divine power; The
hand of the Lord was with them; which ſome underſtand of the power
they were endued with to work miracles for the confirming of their doc-
trine; in thoſe the Lord was “working with them, he confirmed the
word with figns following ;” (Mark 16. 20.) in theſe God bare them
witness, Heb. 2. 5. But I rather underſtand it of the power of divine
grace working on the hearts of the hearers, and opening them, as Lydia’s
heart was opened, becauſe many ſaw the miracles, who were not con-
| verted; but when by the Spirit the underſtanding was enlightened, and
the will bowed to the goſpel of Chriſt, that was a day of power, in which
volunteers were enliſted under the banner of the Lord Jeſus, Pſ. 11. 3.
The hand of the Lord was with them, to bring that home to the hearts
and conſciences of men, which they could but ſpeak to the outward
ear. Then the word of the Lord gains its end, when the hand of the
Lord goes along with it, to write it in their heart. Then people are :
brought to believe the report of the goſpel, when with it the arm of the
Lord is revealed, (Iſa. 53. 1.) when God teaches with a strong hand,
Iſa. 8. 11. Theſe were not apoſtles, but ordinary miniſters, yet they
| had the hand of the Lord with them, and did wonders.
(2.) Abundance of good was done; “A great number believed, and
turned unto the Lord ;” many more than could have been expected, con-
fidering the outward diſadvantages they laboured under : ſome of all
ſorts of people were wrought upon, and brought into obedience to Chriſt.
Obſerve, What the change was. [...] They believed ; they were con-
vinced of the truth of the goſpel, and ſubſcribed to the record God had
given in it concerning his Son. [2.] The effect and evidence of this,
was, that they turned unto the Lord ; they could not be ſaid to turn
from the ſervice of idols, for they were Jews, worſhippers of the true
God only ; but they turned from a confidence in the righteouſneſs of
the law, to rely only upon the righteouſneſs of Chriſt; the righteouſneſs
which is by faith; they turned from a looſe, careleſs, carnal way of
living, to live a holy, heavenly, ſpiritual, and divine life ; they turned
from worſhipping God in ſhew and ceremony, to worſhip him in the Spirit
and in truth. They turned to the Lord Jeſus, and he became all in all
with them. This was the work of converſion wrought upon them, and
it muſt be wrought upon every one of us. It was the fruit of their faith ;
all that fincerely believe, will turn to the Lord ; for whatever we profeſs
or pretend, we do not really believe the goſpel, if we do not cordially
embrace Chriſt offered to us in the goſpel.
II. The good work thus begun at Antioch, was carried on to a great
perfeótion: and this church thus founded, grew to be a flouriſhing one,
by the miniſtry of Barnabas and Saul; who built upon the foundation
which the other preachers had laid, and entered into their labours, John
4. 37, 38. g i
1. The church at Jeruſalem ſent Barnabas thither, to nurſe this new-
born-church, and to ſtrengthen the hands both of preachers and people,
and put a reputation upon the cauſe of Chriſt there. .
(1.) They heard the good news, that the goſpel was received at An-
tioch, v. 22. The apoſtles there were inquiſitive how the work went on
in the countries about ; and, it is likely, kept up a correſpondence with
all parts where preachers were, ſo that tidings of theſe things, of the great
numbers that were converted at Antioch, ſoon “came to the ears of the
church that was in Jeruſalem.” Thoſe that are in the moſt eminent
ſtations in the church, ought to concern themſelves for thoſe in a lower
ſphere.
P (2.) They diſpatched Barnabas to them with all ſpeed ; they *::::
hey
send him forth as an envoy from them, and a repreſentative of their whole
body, to congratulate them upon the ſucceſs of the goſpel among them,
as matter of rejoicing both to preachers and hearers, and with both they
rejoiced. He muſt go as far as Antioch. It was a great way, but, far
THE ACTS, XI,
Barnabas at Antioch.
as it was, he was willing to undertake the journey for a public ſervice.
It is probable that Barnabas had a particular genius for work of this
kind, was ačtive and converſable, and loved to be in motion, delighted in
doing good abroad as much as others in doing good at home, was as
much of Zebulun's ſpirit, who rejoiced in his going out, as others are of
Iſſachar’s, who rejoiced in his tent; and his talent lying this way, he was
fitteſt to be employed in this work. God gives various gifts for various
ſervices. * -
(3.) Barnabas was wonderfully pleaſed to find that the goſpel got
ground, and that ſome of his countrymen, men of Cyprus, (of which
country he was, ch. 4- 36.) were inſtrumental in it; (v. 23.) When
he came, and had seen the grace of God, the tokens of God’s good-will to
the people of Antioch, and the evidences of his good work among them,
he was glad. He took time to make his obſervations, and both in their
public worſhip, in their common converſation, and in their families, he
ſaw the grace of God among them ; where the grace of God is, it will
be seen, as the tree is known by its fruits; and where it is ſeen, it ought
to be owned ; what we ſee which is good in any, we muſt call God’s
grace in them, and give that grace the glory of it ; and we ought our-
ſelves to take the comfort of it, and make it the matter of our rejoicing.
We muſt be glad to see the grace of God in others, and the more when
we ſee it there ... here we did not expect it. .
(4.) He did what he could to fix them ; to confirm them in the faith
who were converted to the faith. He exhorted them—rapezºel. It is
the ſame word with that by which the name of Barnabas is interpreted,
(ch. 4.36.) was ºzgºńasws—a son of echortation; his talent lay that
way, and he traded with it ; let him that exhorteth, attend to exhorta-
tion, Rom. 12. 8. Or, being a son of consolation, (for ſo we render
the word,) he “ comforted, or encouraged them with purpoſe of heart
to cleave to the Lord.” The more he rejoiced in the beginning of the
good work among them, the more earneſt he was with them to proceed
according to theſe good beginnings. Thoſe we have comfort in we
ſhould exhort. Barnabas was glad for what he ſaw of the grace of God
among them, and therefore was the more earneſt with them to perſevere.
[1..] To cleave to the Lord, Note, Thoſe that have turned to the
..Lord, are concerned to cleave unto the Lord, not to fall off from
following him, not to flag and tire in following him. To cleave
to the Lord Jeſus, is to live a life of dependence upon him, and devoted-
neſs to him ; act only to hold him faſt, but to hold faſt by him, to “be
ſtrong in the Lord, and in the power of his might.” [2.] To cleave to
him with purpoſe of heart, with an intelligent, firm, and deliberate reſo-
lution, founded upon good grounds, and fixed upon that foundation, Pſ.
108. 1. It is to bind our ſouls with a bond to be the Lord’s, and to
ſay as Ruth, Entreat me not to leave him, or to return from following
after him.. -
(5.) Herein he gave a proof of his good charaćter; (v. 24.) “He
was a good man, and full of the Holy Ghoſt, and of faith,” and ap-
proved himſelf ſo upon this occaſion. [1..] He ſhewed himſelf to be a
man of a very ſweet, affable, courteous diſpoſition, that had himſelf, and
could teach others, the art of obliging. He was not only a righteous man,
but a good man, a good tempered man. Miniſters that are ſo, recom-
mend themſelves and their doćtrine very much to the good opinion of
thoſe that are without. He was a good man, that is, a charitable man ;
ſo he had approved himſelf, when he ſold an eſtate, and gave the money
to the poor, ch. 4, 37. [2.] By this it appeared that he was richly en-
dued with the gifts and graces of the Spirit. The goodneſs of his na-
tural diſpoſition would not have qualified him for this ſervice, if he had
not been “full of the Holy Ghoſt, and ſo full of power, by the Spirit
of the Lord.” [3.] He was full of faith, full of the chriſtian faith him-
ſelf, and therefore deſirous to propagate it among others; full of the
grace of faith, and full of the fruits of that faith that works by love.
He was sound in the faith, and therefore preſſed them to be ſo.
(6.) He was inſtrumental to do good, by bringing in thoſe that were
without, as well as by building up thoſe that were within ; much people
were added to the Lord, and thereby added to the church, many were
turned to the Lord before, yet more are to be turned; it is “ done as
thou haſt commanded, and yet there is room.” &
2. Barnabas went to fetch Saul, to join with him in the work of the
goſpel at Antioch. The laſt news we heard of him, was, that when his
life was ſought at Jeruſalem, he was ſent away to Tarſus, the city where
he was born, and, it ſhould ſeem, he continued there ever fince, doing
good, no doubt. But now Barnabas takes a journey on purpoſe to Tar-
fus, to ſee what was become of him, to tell him what a door of oppor-
tunity was opened at Antioch, and to deſire him to come and ſpend ſome
time with him there, v. 25, 26. And here alſo it appears, that Barnabas
was a good fort of a man, in two things : -
(1.) That he would take ſo much pains to bring an ačtive uſeful man
out of obſcurity; it was he that introduced Saul to the diſciples at Je-
ruſalem, when they were ſhy of him ; and it was he that brought him
out of the corner into which he was driven, into a more public ſtation. It
is very good work to fetch a candle from under a buſhel, and to ſet it on
a candleſtick. -
(2.) That he would bring in Saul at Antioch, who, being a chief
speaker, (ch. 14. 12.) and, probably, a more popular preacher, would
be likely to eclipſe him there, by outſhining him; but Barnabas is very
willing to be ſo when it is for the public ſervice. If God by his grace
enables us to do what good we can, according to the ability we have, we
ought to rejoice if others that have alſo larger capacities, have larger op-
portunities, and do more good than we can do. Barnabas brought Saul to
Antioch, though it might be the leſſening of himſelf, to teach us to ſeek
the things of Chriſt more than our own things. º
Now here we are further told, - - -
[1..] What ſervice was now done to the church at Antioch. Paul
and Barnabas continued there a whole year, prefiding in their religious
aſſemblies, and preaching the goſpel, v. 26. Obſerve, First, The church
frequently aſſembled. The religious aſſemblies of chriſtians are ap-
pointed by Chriſt for his honour, and the comfort and benefit of his diſ-
ciples. God’s people of old frequently came together, at the door of
the tabernacle of the congregation ; places of meeting are now multiplied,
but they muſt come together, though it be with difficulty and peril. Se-
gondly, Miniſters were the maſters of thoſe aſſemblies, and held thoſe
courts in Chriſt’s name, to which all that hold by, from, and under, him,
owe ſuit and ſervice. Thirdly, Teaching the people is one part of the
work of miniſters, when they preſide in religious aſſemblies. They are
not only to be the people’s mouth to God in prayer and praiſe, but
God’s mouth to the people in opening the ſcriptures, and teaching out
of them the good knowledge of the Lord. Fourthly, It is a great en-
couragement to miniſters, when they have opportunity of teaching much
people, of caſting the net of the goſpel where there is a large ſhoal of
fiſh, in hopes that the more may be incloſed. Preaching is not only for
the convićtion and converſion or thoſe that are without, but for the in-
ſtruction and edification of thoſe that are within. A conſtituted church
muſt have its teachers. g
[2.] What honour was now put upon the church at Antioch ; There
the disciples were first called Christians ; it is probable that they called
themſelves ſo, incorporated themſelves by that title, whether by ſome
ſolemn act of the church or miniſters, or whether this name inſenſibly
obtained there by its being frequently uſed in their praying and preach-
ing, we are not told ; but it ſhould ſeem that two ſuch great men as Paul
and Barnabas continuing there ſo long, being exceedingly followed, and
meeting with no oppoſition, chriſtian aſſemblies made a greater figure
there than any where, and became more confiderable, which was the rea-
ſon of their being called Christians firſt there; which, if there were to
be a mother-church to rule over all other churches, would give Antioch
a better title to the honour than Rome can pretend to. Hitherto they
who gave up their names to Chriſt, were called diſciples, learners, scholars,
trained up under him, in order to their being employed by him ; but
from henceforward they were called Christians. First, Thus the re-
proachful names which their enemies had hitherto branded them with,
would, perhaps, be wiped away, and diſuſed. They called them. Naza-
renes, (ch. 24. 5.) the men of that way, that by-way, which had no name;
and thus they prejudiced people againſt them ; to remove which preju-
dices they gave themſelves a name, which their enemies could not but
ſay was proper. , Secondly, Thus they, who before their converſion had
been diſtinguiſhed by the names of Jews and Gentiles, might after their
converſion be called by one and the ſame name ; which would help them
to forget their former dividing names, and prevent their bringing their
former marks of diſtinčtion, and with them the feeds of contention, into
the church. Let not one ſay, “I was a Jeze s” nor the other, “I was
a Gentile ;” when both the one and the other muſt now ſay, “I am a
Christian.” Thirdly, Thus they ſludied to do honour to their Maſter,
and ſhewed that they were not aſhamed to own their relation to him, but
gloried in it; as the ſcholars of Plato called themſelves Platonists, and
ſo the ſcholars of other great men. They took their denomination not
from the name of his perſon, Jesus, but of his office, Christ—Anointed;
ſo putting their creed into their name, that Jesus is the Christ; and
they are willing all the world ſhould know that this is the truth they
will live and die by. Their enemies will turn this name to their reproach,
THE ACTS, XI.
and impute it to them as their crime, but they will glory in it; If this
be to be vile, I will yet be more vile. Fourthly, Thus they now owned
their dependence upon Chriſt, and their receivings from him ; not only
that they believed in him who is the Anointed, but that through him
they themſelves had the anointing, 1 John 2. 20, 27. And God is ſaid
to have anointed us in Christ, 2 Cor. 1. 21. Fifthly, Thus they laid
upon themſelves, and all that ſhould ever profeſs that name, a ſtrong and
Iaſting obligation to ſubmit to the laws of Chriſt, to follow the example
of Chriſt, and to devote themſelves entirely to the honour of Chriſt ; to
be to him for a name, and a praiſe. Are we chriſtians ? Then we ought
to think, and ſpeak, and act, in every thing as becomes chriſtians, and
to do nothing to the reproach of that worthy name by which we are
, called ; that that may not be ſaid to us, which Alexander ſaid to a ſol-
dier of his own name that was noted for a coward, Aut nomen, aut mores
muta—Either change thy name, or mend thy manners. And as we muſt
look upon ourſelves as chriſtians, and carry ourſelves accordingly, ſo we
muſt look upon others as chriſtians, and carry ourſelves toward them ac-
cordingly. A chriſtian, though not in every thing of our mind, ſhould
be loved and reſpected for his ſake whoſe name he bears, becauſe he
belongs to Chriſt. Sixthly, Thus the ſcripture was fulfilled, for ſo it was
written (Iſa. 62. 2.) concerning the goſpel-church, “Thou ſhalt be
called by a new name, which the mouth of the Lord ſhall name.” And
(Iſa. 65. 15.) it is ſaid to the corrupt and degenerate church of the Jews,
“The Lord God ſhall flay thee, and call his ſervants by another name.”
27. And in theſe days came prophets from Jeruſalem
unto Antioch. 28. And there ſtood up one of them
named Agabus, and ſignified by the Spirit, that there ſhould
be great dearth throughout all the world : which came to
paſs in the days of Claudius Ceſar. 29. Then the diſci-
ples, every man according to his ability, determined to
ſend relief unto the brethren which dwelt at Judea. . 30.
Which alſo they did, and ſent it to the elders by the hands
of Barnabas and Saul.
When our Lord Jeſus aſcended on high, he gave gifts unto men, not
only apostles and evangelists, but prophets, who were enabled by the Spirit
to foreſee and foretell things to come ; which not only ſerved for a con-
firmation of the truth of chriſtianity, (for all that theſe prophets fore-
told came to paſs ; which proved that they were ſent of God, Deut. 18.
22. Jer. 28. 9.) but was alſo of great uſe to the church, and ſerved
very much for its condućt. Now here we have,
I. A viſit which ſome of theſe prophets made to Antioch ; (v. 27.)
In theſe days, during that year that Barnabas and Saul lived at Antioch,
there came prophets from Jeruſalem to Antioch ; we are not told how
many, nor is it certain whether theſe were any of thoſe prophets that
we afterward find in the church at Antioch, ch. 13. ].
1. They came from Jeruſalem, probably becauſe they were not now
ſo much regarded there as they had been ; they ſaw their work in a
manner done there, and therefore thought it time to be gone. Jeruſa-
lem had been infamous for killing the prophets and abuſing them, and
therefore is now juſtly deprived of theſe prophets.
2. They came to Antioch, becauſe they heard of the flouriſhing
ſtate of that church, and there they hoped they might be of ſome ſer-
vice. Thus ſhould “every one, as he hath received the gift, miniſter
the ſame.” Barnabas came to exhort them, and they, having received
the exhortation well, now have prophets ſent them to shew them things
to come, as Chriſt had promiſed, John 16. 13. They that are faithful
in their little, ſhall be intruſted with more. The beſt underſtanding of
ſcripture-predićtions is to be got in the way of obedience to ſcripture-
inſtrućtions. - -
II. A particular predićtion of a famine approaching, delivered by one
of theſe prophets, his name Agabus ; we read of him again, propheſying
Paul’s impriſonment, ch. 21. 10. Here he stood up, probably in one of
their public aſſemblies, and propheſied, v. 28. Obſerve,
1. Whence he had his prophecy. What he ſaid was not of himſelf,
nor a fancy of his own, nor an aſtronomical predićtion, or a conjećture
upon the preſent workings of ſecond cauſes, but he ſignified it by the
Spirit, the Spirit of prophecy, that there ſhould be a famine ; as Joſeph,
by the Spirit enabling him, underſtood Pharaoh’s dreams, foretold the
famine in Egypt, and Elijah the famine in Iſrael in Ahab's time. Thus
God revealed his ſecrets to his ſervants the prophets.
|
2. What the prophecy was ; “There ſhould be great dearth through-
| brethren.
contribute, according to his ability, to this good work.
| abroad, in other countries, grew rich by trade, and many of the rich Jews
Primitive Charity.
out all the world,” by unſeaſonable weather, that corn ſhould be ſcarce
and dear, ſo that many of the poor ſhould periſh for want of bread.
This ſhould be not in one particular country, but through all the world,
all the Roman empire, which they in their pride, like Alexander before
them, called the world. Chriſt had foretold in general, that there should
be famines, (Matth. 24; 7. Mark 13.8. Luke 21. I 1.) but Agabus
foretells one very remarkable famine now at hand. . .
3. The accompliſhment of it; It came to pºſs in the days of Claudius
Caeſar; it began in the ſecond year of his reign, and continued to the
fourth, if not longer; ſeveral of the Roman hiſtorians make mention of
it, as does alſo Joſephus. God ſent them the bread of life, and they re-
jećted it, loathed the plenty of that manna; and therefore God juſtly
broke the ſtaff of bread, and puniſhed them with famine; and herein he
was righteous. They were barren, and did not bring forth to God, and
therefore God made the earth barren to them. -
III. The good uſe they made of this predićtion. When they were
told of a famine at hand, they did not do as the Egyptians, hoard up
corn for themſelves; but, as became chriſtians, laid by for charity to re-
lieve others, which is the beſt preparative for our own ſufferings and
want. It is promiſed to thoſe that “confider the poor, that God will
preſerve them, and keep them alive, and they ſhall be bleſſed upon the
earth,” Pſ. 41. 1, 2. And “ thoſe who ſhew mercy, and give to the
poor, ſhall not be aſhamed in the evil time, but in the days of famine
they ſhall be ſatisfied,” Pſ, 37. 19, 21. The beſt proviſion we can lay
up againſt a dear time, is, to lay up an intereſt in thoſe promiſes, by doing
good, and communicating, Luke 12. 33. Many give it for a reaſon why
they ſhould be ſparing, but the ſcripture gives it as a reaſon why we
ſhould be liberal, to ſeven, and alſo to eight, becauſe we know not what evil
shall be upon the earth, Eccl. 1 1. 2. Obſerve, -
1. What they determined; that “every man, according to his ability,
should ſend relief to the brethren that dwelt in Judea,” v. 29. (1.) The
perſons that were recommended to them as objećts of charity, were, the
brethren that dwelt in Judea. . Though we muft, as we have opportu-
nity, do good to all men, yet we muſt have a ſpecial regard to the houſe-
hold of faith, Gal. 6. 10. No poor muſt be negle&ted, but God’s poor
moſt particularly regarded. The care which every particular church
ought to take of their own poor, we were taught by the early inſtance
of that in the church at Jeruſalem, where the miniſtration was ſo con-
ſtant, that none lacked, ch. 4. 34. But the communion of ſaints, in that
inſtance, is here extended farther, and proviſion is made by the church.
at Antioch for the relief of the poor in Judea, whom they call their
It ſeems, it was the cuſtom of the Jews of the diſperfion, to
ſend money to thoſe Jews which dwelt in Judea, for the relief of the poor
that were among them, and to make colle&tions for that purpoſe. Tull
ſpeaks of ſuch a thing in his time, (Orat, pro Flacco, ) which ſuppoſes.
there were many poor in Judea, more than in other countries, ſo that
the rich among them were not able to bear the charge of keeping them.
from ſtarving ; either, becauſe their land was grown barren, though it
had been a fruitful land, for the iniquity of them that dwell therein, or be-
cauſe they had no traffic with other nations. Now we may ſuppoſe.
that the greateſt part of thoſe who turned chriſtians in that country,
were the poor, (Matth. 11. 5. The poor are evangelized,) and alſo that
when the poor turned chriſtians, they were put out of the poor’s book,
and cut off from their ſhares in the public charity ; and it were eaſy to
foreſee that if there came a famine, it would go very hard with them ;
and if any of them ſhould periſh for want, it would be a great reproach
to the chriſtian profeſſion ; and therefore this early care was taken, upon
notice of this famine coming, to ſend them a ſtock beforehand, leſt, if it
ſhould be deferred till the famine came, it ſhould be too late. (2) The
agreement that was among the diſciples about it; that every man ſhould
The Jews.
became chriſtians, whoſe abundance ought to be a ſupply to the want of
their poor brethren that were at a great diſtance; for the caſe of ſuch
ought to be confidered, and not only theirs that live among us. Charit-
able people are traders with what God has given them, and the merchants
find their account in ſending effects to countries that lie very remote;.
and ſo ſhould we in giving alms to thoſe afar off, that need them, which
therefore we ſhould be forward to do when we are called to it. Every
man determined to ſend ſomething, more or leſs, according to his ability,
what he could ſpare from the ſupport of himſelf and his family, and dic-
cording as God had proſpered him. What may be ſaid to be according
to our ability we muſt judge for ourſelves, but muſt be careful that we
judge righteous judgment. w *
THE Acts, xii.
The Martyrdom of James.
>ſo comes tº nothing. But this was purſued, the collečtion was made,
and was ſo confiderable, that they thought it worth while to ſend Bar-
--~~~
Alexandria, and diſtributed them among the people: ſo ſays Dr. Light-
been a proſelyte to the Jewiſh religion; for Joſephus ſays, he was zealous
for the Moſaic rites, a bigot for the ceremonies.
ceivers, as it had been contributed according to the ability of the givers.
2. What they did; ifiey did as they determined (v. 30.). Which alſo
they did. They not only talked of it, but they did it. Many a good
motion of that kind is made and commended, but is not proſecuted, and
nabas and Saul to Jeruſalem, to carry it to the elders there, though they
ſhould want their labours in the mean time at Antioch. They ſent it,
(1.) To the elders, the preſbyters, the miniſters or paſtors of the churches
in Judea, to be by them diſtributed according to the neceſſity of the re-
(2.) It was ſent by Barnabas and Saul, who perhaps wanted an occaſion
to go to Jeruſalem, and therefore were willing to take this. Joſephus
tells us, that at this time King Irates ſent his charity to the chief men of
Jeruſalem, for the poor of that country. ; and Helena, queen of the Adi-
abeni, being now at Jeruſalem, and hearing of many that died of famine |
there, and in the country about, ſent for proviſions from Cyprus and
foot, who alſo computes, by the date of Paul’s rapture, “fourteen
years before he wrote the ſecond epiſtle to the Corinthians,” (2 Cor. 12.
1, 2.) that it was in this journey of his to Jeruſalem, with theſe alms and
offerings, that he had his trance in the temple, (which he ſpeaks of ch.
22. 17.) and in that that trance was rapt up into the third heaven ; and
then it was that Chriſt told him he would ſend him from thence unto
the Gentiles ; which accordingly he did as ſoon as ever he came back to
Antioch. It is no diſparagement, in an extraordinary caſe, for miniſters
of the goſpel to be meſſengers of the church’s charity ; though, to un-
dertake the conſtant care of that matter, would ordinarily be too great
a diverſion from more needful work “to thoſe who have given themſelves
to prayer, and the miniſtry of the word.” - -
CHAP. XII.
In this chapter, we have the story, I. Qf the martyrdom of James the
apostle, and the impriſonment of Peter, by Herod Agrippa, who now
reigned as king in Judea, v. 1...4. II. The miraculous deliverance of
Peter out of priſon by the ministry ºf an angel, in anſwer to the prayers
of the church for him, v. 5...19. III. The cutting off of Herod in the
height of his pride by the stroke of an angel, the minister of God’s justice,
(v. 20.23.) and this was done while Barnabas and Saul were at Jeru-
Jalem, upon the errand that the church of Antioch ſent them on, to carry
their charity; and therefore in the cloſe we have an account of their re-
turn to Antioch, v.24, 25. -
1. NTOW about that time, Herod the king ſtretched
forth his hands to vex certain of the church.
And he killed James the brother of John with the ſword.
3. And becauſe he ſaw it pleaſed the Jews, he proceeded
further to take Peter alſo. (Then were the days of un-
leavened bread.) 4. And when he had apprehended him,
he put him in priſon, and delivered him to four quaterni-
ons of ſoldiers, to keep him, intending after Eaſter to bring
him forth to the people.
Ever ſince the converſion of Paul, we have heard no more of the agency
of the prieſts in perſecuting the ſaints at Jeruſalem ; perhaps that won-
derful change wrought upon him, and the diſappointment it gave to their
defign upon the christians at Damaſcus, had ſomewhat mollified them,
and brought them under the check of Gamaliel's advice—to let thoſe
men alone, and ſee what would be the iſſue ; but here the ſtorm ariſes
from another point; the civil power, not now, as uſual, (for aught that
appears,) ſtirred up by the eccleſiaſtics, ačts by itſelf in the perſecution.
But Herod, though originally of an Edomite family, yet ſeems to have
He was not only (as
Herod Antipas was) tetrarch of Galilee, but had alſo the government.
of Judea committed to him by Claudius the emperor, and refided moſt at
Jeruſalem, where he was at this time.
Three things we are here told he did :
I. He tº ſtretched forth his hands to vex certain of the church,” v. 1.
2. ||
tied up by the reſtraints which perhaps his own conſcience held him
under in this matter; but now he broke through them, and ſtretched
Vol. V. No. 93.
His ſtretching forth his hands to it, intimates that his hands had *
forth his hands deliberately and of malice prepénfe. “ Herod laid hands
upon ſome of the church to afflićt them,” ſo ſome read it; he employed
his officers to ſeize them, and take them into cuſtody, in order to their
being proſecuted. See how he advances gradually -
1. He began with ſome of the members of the church, certain of
them that were of leſs note and figure; played firſt at ſmall game, but
afterward flew at the apostles themſelves. His ſpite was at the church,
and with regard to thoſe he gave trouble to, it was not upon any other
...” but becauſe they belonged to the church, and ſo belonged to
hriſt. • '. -
2. He began with vering them only, or afflićting them, impriſoning
them, fining them, ſpoiling their houſes and goods, and other ways mo-
leſting them ; but afterward he proceeded to greater inſtances of cruelty.
Chriſt’s ſuffering ſervants are thus trained up by leſſer troubles for
greater, “that tribulation may work patience, and patience experi-
ence.” - - - -
II. “ He killed James the brother of John with the ſword,” v. 2.
We are here to confider, .
(1.) Who the martyr was ; it was James the brother of John ; ſo
called, to diſtinguiſh him from the other James, the brother of Joſes.
This was called Jacobus major—James the greater ; that minor—the
leſs. This that was here crowned with martyrdom, was one of the firſt
three of Chriſt’s diſciples, one of thoſe that were the witnesses of trans-
figuration and agony, whereby he was prepared for martyrdom ; he was
one of thoſe whom Chriſt called Boanerges–Sons of thunder ; and per-
haps by his powerful awakening preaching he had provoked Herod, or
thoſe about him, as John Baptiſt did the other Herod, and that was the
occaſion of his coming into this trouble. He was one of thoſe ſons of
Zebedee, whom Chriſt told, “ that they ſhould drink of the cup that he
was to drink of, and be baptized with the baptiſm that he was to be bap-
tized with,” Matth. 20. 23. And now thoſe words of Chriſt were made
| good in him ; but it was in order to his ſitting at Chriſt's right hand;
for, if we ſuffer with him, we ſhall reign with him. He was one of the
twelve, who were commiſſioned to diſciple all nations ; and to take him
off now, before he was removed from Jeruſalem, was like Cain’s killing
Abel then when the world was to be peopled ; and one man was then
more than many at another time. .# an apoſtle now, was killing
he knew not how many. But why would God permit it 2 If the blood of
his ſaints, much more the blood of apoſtles, is precious in his eyes, and
therefore, we may be ſure, is not ſhed but upon a valuable confideration.
Perhaps, God intended hereby to awaken the reſt of the apoſtles to diſ-
perſe themſelves among the nations, and not to neſtle any longer at Jeru-
ſalem. Or it was to ſhew that though the apoſtles were appointed to
plant the goſpel in the world, yet if they were taken off, God could do his
work without them, and would do it. This apoſtle died a martyr, to
ſhew the reſt of them what they muſt expe&t, that they might prepare
accordingly. The tradition that they have in the Romiſh church, that
this James had been before this in Spain, and had planted the goſpel
there, is altogether groundleſs ; nor is there any certainty of it, or good
authority for it. -
(2.) What kind of death he ſuffered; he was ſlain with the ſword, his
head was cut off with a ſword, which was looked upon by the Romans to
be a more diſgraceful way of being beheaded than with an axe ; ſo Lo-
rinus. Beheading was not ordinarily uſed among the Jews; but when
| kings gave verbal orders for private and ſudden executions, this manner
of death was uſed, as moſt expeditious; and it is probable that this
Herod killed James, as the other Herod killed John Baptiſt, privately
in the priſon. It is ſtrange that we have not a more full and particular
account of the martyrdom of this great apoſtle, as we had of Stephen.
But even this ſhort mention of the thing is ſufficient to let us know that
the firſt preachers of the goſpel were ſo well aſſured of the truth of it,
that they ſealed it with their blood, and thereby have encouraged us, if
at any time we are called to it, to resist unto blood too. . The Old Teſta-
ment martyrs were ſlain with the ſword, (Heb. 11. 37.) and Chriſt came
not to ſend peace, but a ſword; (Matth. 10. 34.) in preparation for which
we muſt arm ourſelves with the ſword of the Spirit, which is the word of
God, and then we need not fear what the ford of men can do unto us.
III. He impriſoned Peter, whom he had heard moſt of, as making the
greateſt figure among the apoſtles, and whom therefore he would be proud
of the honour of taking off. Obſerve here, -
1. When he had beheaded James, he proceeded further, he added, to
take Peter aſſo. Note, Blood to the blood-thirſty does but make them
more ſo; and the way of perſecution, aş of other fins, is down-hill ; when
men are in it, they cannot eaſily ſtop themſelves ; when they are in, they
A a
THE ACTS, XII.
find they muſt on ; “Male facta male flais tegere ne perpluant—One
evil deed is covered with another, ſo that there is no paſſage through |
them.” They that take one bold ſtep in a finful way, give Satan ad-
vantage againſt them to tempt them to take another, and provoke God
to leave them to themſelves, to go from bad to worſe. It is therefore
our wiſdom to take-heed of the beginnings of fin.
2. He did this becauſe he saw it pleaſed the Jews. Obſerve, The Jews
made themſelves guilty of the blood of James by ſhewing themſelves
well pleaſed with it afterward, though they had not excited Herod to it.
There are acceſſaries ea post facto—after the fact ; and they will be reck-
oned with as perſecutors, who take pleaſure in others’ perſecuting, who
delight to ſee good men ill uſed, and cry, Aha, ſo would we have it ; or
at leaſt ſecretly approve of it. For, bloody perſecutors, when they per-
ceive themſelves applauded for that which every one ought to cry ſhame
upon them for, are encouraged to go on, and have their hands ſtrength-
ened and their hearts hardened, and the checks of their own conſciences
ſmothered ; nay, it is as ſtrong a temptation to them to do the like as it
was here to Herod, becauſe he ſaw it pleaſed the Jews. Though he had
no reaſon to fear diſpleaſing them if he did not, as Pilate condemned
Chriſt, yet he hoped to pleaſe them by doing it, and ſo to make an in- |
tereſt among them, and make amends for diſpleaſing them in ſomething
olſe. Note, Thoſe make themſelves an eaſy prey to Satan, who make it
their buſineſs to pleaſe men. -
3. Notice is taken of the time when Herod laid hold on Peter; Then
were the days of unleavened bread. It was at the feast of the passover,
when their celebrating the memorial of their typical deliverance ſhould
have led them to the acceptance of their ſpiritual deliverance; inſtead of
that, they, under pretence of zeal for the iaw, were moſt violently fight-
ing againſt it, and, in the days of unleavened bread, were moſt ſoured and
imbittered with the old leaven of malice and wickedness. At the paſſover,
when the Jews came from all parts to Jerusalem to keep the feast, they
irritated one another againſt the chriſtians and chriſtianity, and were then
more violent than at other times. Y
4. Here is an account of Peter’s impriſonment; (v. 4.) When he had
laid hands on him, and, it is likely, examined him, he put him in prison,
into the inner priſon ; ſome ſay, into the ſame priſon into which he and
the other apoſtles were caſt ſome years before, and were then reſcued out
of it by an angel, ch. 5. 18. He was delivered to four qualernions of
soldiers, that is, to fixteen, who were to be guard upon him, four at a
time, that he ſhould not make his eſcape, or be reſcued by his friends.
Thus they thought they had him faſt." - -
5. Herod’s defign was, “ after Eaſter, to bring him forth unto the
people.” (1.) He would make a ſpectacle of him. Probably, he had
put James to death privately ; which the people had complained of, not
becauſe it was an unjuſt thing to put a man to death, without giving him
a public hearing ; but becauſe it deprived them of the ſatisfaction of
feeing him executed ; and therefore Herod, now that he knows their
minds, will gratify them with the fight of Peter in bonds, of Peter upon
the block, that they may feed their eyes with ſuch a pleaſing ſpectacle.
And very ambitious ſurely he was to pleaſe the people, who was willing
thus to pleaſe them (2.) He would do this after Easter, p.sra ré rºz
—after the passover, certainly ſo it ought to be read, for it is the ſame
word that is always ſo rendered ; and to infinuate the introducing of a
goſpel-feaſt, inſtead of the paſſover, when we have nothing in the New
Teſtament of ſuch a thing, is to mingle Judaiſm with our Chriſtianity.
Herod would not condemn him till the paſſover was over, ſome think,
for fear leaſt he ſhould have ſuch an intereſt among the people, that they
ſhould demand the releaſe of him, according to the cuſtom of the feaſt :
or, after the hurry of the feaſt was over, and the town was empty, he
would entertain them with Peter’s public trial and execution. Thus
was the plot laid, and both Herod and the people long to have the feaſt
over, that they may gratify themſelves with this barbarous entertain-
In ent, -
5. Peter therefore was kept in priſon; but prayer was
made without ceaſing of the church unto God for him.
6. And when Herod would have brought him forth, the
ſame night Peter was ſleeping between two ſoldiers, bound
with two chains: and the keepers before the door kept
the priſon. 7. And, behold, the angel of the Lord came
upon him, and a light ſhined in the priſon: and he ſmote
Peter on the ſide, and raiſed him up, ſaying, Ariſe up
aſtoniſhed.
Peter's Impriſonment and Deliverance,
quickly. And his chains fell off from his hands. 8. And
the angel ſaid unto him, Gird thyſelf, and bind on thy
fandals. And ſo he did. And he faith unto him, Caſt
thy garment about thee, and follow me, 9. And he went
out, and followed him, and wift not that it was true which
was done by the angel; but thought he ſaw a viſion. 10.
When they were paſt the firſt and the ſecond ward, they
came unto the iron gate that leadeth unto the city; which
opened to them of his own accord ; and they went out,
| and paſſed on through one ſtreet, and forthwith the angel
departed from him. 11. And when Peter was come to
himſelf, he ſaid, Now I know of a ſurety, that the Lord
hath ſent his angel, and hath delivered me out of the
hand of Herod, and from all the expectation of the people
of the Jews. 12. And when he had conſidered the thing,
he came to the houſe of Mary the mother of John, whoſe
ſurname was Mark; where many were gathered together,
praying. 13. And as Peter knocked at the door of the
gate, a damſel came to hearken, named Rhoda. 14. And
when ſhe knew Peter's voice, ſhe opened not the gate for
gladneſs, but ran in, and told how Peter ſtood before the
gate. 15. And they ſaid unto her, Thou art mad. But
ſhe conſtantly affirmed that it was even ſo. Then ſaid they,
It is his angel. 16. But Peter continued knocking: and
when they had opened the door, and ſaw him, they were
17. But he beckoning unto them with the
hand to hold their peace, declared unto them how the
Lord had brought him out of the priſon. And he ſaid,
Go, ſhew theſe things unto James, and to the brethren.
And he departed, and went into another place. 18, Now
as ſoon as it was day, there was no ſmall ſtir among the ſol-
diers, what was become of Peter. 19. And when Herod
had ſought for him, and found him not, he examined the
keepers, and commanded that they ſhould be put to death.
And he went down from Judea to Ceſarea, and there
abode. • ,
We have here an account of Peter’s deliverance out of priſon, by
which the deſign of Herod againſt him was defeated, and his life pre-
ſerved for further ſervice, and a ſtop given to this bloody torrent. Now,
1. One thing that magnified his deliverance, was, that it was a fignal
anſwer to prayer ; (v. 5.) Peter was kept in prison with a great deal of
care, ſo that it was altogether impoſſible, either by force or by ſtealth,
to get him out; “but prayer was made without ceaſing of the church
unto God for him ;” for prayers and tears are the church’s arms; there-
with ſhe fights, not only againſt her enemies, but for her friends; and
to thoſe means they have recourſe. -
1. The delay of Peter’s trial gave them time for prayer. It is pro-
bable that James was hurried off ſo ſuddenly, and ſo privately, that they
had not time to pray for him ; God ſo ordering it, that they ſhould not
have ſpace to pray, when he deſigned they ſhould not have the thing they
prayed for. James muſt be offered upon the ſacrifice and ſervice of their
faith, and therefore prayer for him is reſtrained and prevented; but
Peter muſt be continued to them, and therefore prayer for him is ſtirred
up, and time is given them for it, by Herod’s putting off the proſecution.
“Howbeit he meant not ſo, neither did his heart think ſo.”
2. They were very particular in their prayers for him, that it would
pleaſe God, ſome way or other to defeat Herod’s purpoſe, and to ſhatch
the lamb out of the jaws of the lion. The death of James alarmed them to
a greater fervency in their prayers for Peter ; for if they be broken thus
with breach upon breach, they fear that the enemy will make a full end. “Ste-
phen is not, and James is not, and will they take Peter alſo 2 All theſe
things are againſt them ;” this will be sorrow upon sorrow, Phil. 2. 27.
Note, Though the death and ſufferings of Chriſts miniſters may be.
made greatly to ſerve the intereſts of Chriſt's kingdom, yet it is the
duty and concern of the church, earneſtly to pray for their life, liberty
THE ACTS, XII.
Peter’s Deliverance.
and tranquillity; and ſometimes Providence orders it, that they are
brought into imminent danger, to ſtir up prayer for them.
3. Prayer was made without ceasing ; it was apogeux; #lewis—ſervent
prayer; it is the word that is uſed concerning Chriſt’s praying in his
agony more earnestly; it is the fervent prayer ºf the righteous man that is
effectual, and availeth much. Some think, it denotes the conſtancy and
continuance of their prayers ; ſo we take it ; they prayed without ceas-
ing; it was an extended prayer ; they prayed for his releaſe in their
public aſſemblies, private ones, perhaps, for fear of the Jews ; then they
went home and prayed for it in their families; then retired into their
cloſets, and prayed for it there : ſo they prayed without ceasing ; or firſt
one knot of them, and then another, and then a third, kept a day of
prayer, or rather a night of prayer, for him, v. 12. Note, Times of
public diſtreſs and danger ſhould be praying times with the church ; we
muſt pray always, but then eſpecially. t
II. Another thing that magnified his deliverance, was, that “when
the king’s commandment and decree drew near to be put in execution,”
then his deliverance was wrought, as Eſth. 9. 1, 2. Let us obſerve
when his deliverance came. -
1. It was the very night before Herod deſigned to bring him forth,
which made it to be ſo much the greater conſolation to his friends, and
confuſion to his enemies. It is probable that ſome who had an intereſt
in Herod, or thoſe about him, had been improving it to get a diſcharge
for Peter, but in vain; Herod reſolves he ſhall die; and now they deſ. |
pair of prevailing that way, for to-morrow is the day set for the bringing
him forth ; and, it is likely, they will make as quick work with him as
with his Maſter ; and now God opened a door of escape for him. Note,
God’s time to help is when things are brought to the laſt extremity,
when there is none ſhut up or left; (Deut. 32. 36.) and for that reaſon
it has been ſaid, “ The worſe the better.” When Iſaac is bound upon
“ the altar, and the knife in the hand, and the hand ſtretched out to ſlay
him, then Jehovah-jireh, the Lord will provide.”
2. It was when he was “faſt bound with two chains, between two
ſoldiers;” ſo that if he offer to ſtir, he wakes them ; and beſide this, .
though the priſon-doors, no doubt, were locked and bolted, yet to make
fure work, the keepers before the door kept the prison, that no one might
fo much as attempt to reſcue him. Never could the art of man do more
to ſecure a priſoner | Herod, no doubt, ſaid, as Pilate, (Matth. 27. 65.)
Make it as sure as ye can. When men will think to be too hard for
God, God will make it appear that he is too hard for them.
3. It was when he was ſleeping between the ſoldiers; faſt aſleep; (1.)
Not terrified with his danger, though it was very imminent, and there
was no viſible way for his eſcape. There was but a ſtep between him
and death, and yet he could lay him down in peace, and ſleep ; ſleep in
the midſt of his enemies, ſleep when, it may be, they were awake; having
a good cauſe that he ſuffered for, and a good conſcience that he ſuffered
with, and being aſſured that God would iſſue his trial that way that
ſhould be moſt for his glory, having “committed his cauſe to him that
judgeth righteouſly, his ſoul dwells at eaſe ;” and even “in priſon,
between two ſoldiers, God gives him ſleep, as he doth to his beloved.”
(2.) Not expecting his deliverance.
to the right hand, or to the left, for relief, but lay asleep, and was perfectly
ſurpriſed with his deliverance. Thus the church; (Pſ. 126. 1.) We
were like them that dream. , a. .
III. It alſo magnified his deliverance very much, that an angel was
sent from heaven on purpoſe to reſcue him ; which made his eſcape both
pračlicable and warrantable. This angel brought him a legal diſcharge,
and enabled him to make uſe of it.
1. The angel of the Lord came upon him ; trisºn—stood over him ; he
ſeemed as one abandoned by men, yet not forgotten of his God; the
Lord thinketh upon him. Gates and guards keep all his friends from
him, but cannot keep the angels of God from him ; and “they inviſibly
encamp round about them that fear God, to deliver them,” (Pſ. 34. 7.)
and “ therefore they need not fear, though an hoſt of enemies encamp
againſt them,” Pſ. 27. 3. Wherever the people of God are, and how-
ever ſurrounded, they have a way open heaven-ward, nor can any thing
intercept their intercourſe with God.
3. A light shined in the prison ; though it was a dark place, and in the
night, Peter ſhall ſee his way clear. Some obſerve, that we do not find
in the Old Teſtament, that where angels appeared, the light shone round
about them ; for that was a dark diſpenſation, and the glory of angels
was then veiled ; but in the New Teſtament, when mention is made of
the appearing of angels, notice is taken of the light that they appeared
in ; for it is by the goſpel that the upper world is brought to light. The
He did not keep awake, looking
ſoldiers to whom Peter was chained, were either ſtruck into a deep ſleep
for the preſent, (as Saul and his ſoldiers were when David carried off his
Spear and cruse of water,) or if they were awake, the appearance of the
angel made them to shake, and to become as dead men, as it was with the
guard ſet on Chriſt’s ſepulchre. * - * +
3. *The angel awaked Peter, by giving him a blow on his side, a gentle
touch, enough to rouſe him out of his ſleep, though ſo faſt aſleep, that
the light that ſhone upon him did not awake him. When good people
ſlumber in a time of danger, and are not awaked by the light of the word,
and the diſcoveries it gives them, let them expedt to be ſmitten on the
fide by ſome ſharp afflićtion; better be raiſed up ſo, than left aſleep.
The language of this ſtroke, was, Arise tip quickly ; not as if the angel
feared coming ſhort by his delay, but Peter muſt not be indulged in it.
When David hears “ the ſound of the going on the tops of the mulberry
trees, then he muſt riſe up quickly, and beſtir himſelf.”
bind on his sandals, that he might be fit to walk.
4. His chains fell off from his hands. It ſeems, they had handcuffed
him, to make him ſure, but God loosed his bands; and if they fall off.
from his hands, it is as well as if he had the ſtrength of Samſon, to break
them like threads of tow. Tradition makes a mighty rout about theſe
chains, and tells a formal ſtory that one of the ſoldiers kept them for a
ſacred relic, and they were long after preſented to Eudoxia the empreſs
and I know not what miracles are ſaid to be wrought by them; an
the Romiſh church keeps a feaſt on the firſt of Auguſt yearly in re-
membrance of Peter’s chains, “ Feſtum vinculorum Petri–The feaſt
of Peter’s chains;” whereas this was at the paſſover. Surely they
are thus fond of Peter’s chains, in hopes with them to enſlave the
world ! • s - . -
5. He was ordered to dreſs himſelf preſently, and follow the angel ;
and he did ſo, v. 8, 9. When Peter was awake, he knew not what to
do but as the angel dire&ted him. (1.) He muſt gird himself; for thoſe
that ſlept in their clothes, ungirt themſelves, ſo that they had nothing
to do, when they got up, but to faſten their girdles. (2.) He muſt
Thoſe whoſe bonds
are looſed by the power of divine grace, muſt have “their feet ſhod
with the preparation of the goſpel of peace. (3.) He muſt cast his
garments about him, and come away as he was, and follow the angel;
and he might go with a great deal of courage and cheerfulneſs, who had
a meſſenger from heaven for his guide and guard ; he went out, and fol-
lowed him. Thoſe who are delivered out of a ſpiritual impriſonment,
muſt follow their Deliverer, as Iſrael when they went out of the houſe of
bondage did, they went out, not knowing whither they went, but whom
they followed. *… . .
Now it is ſaid, when Peter went out after the angel, “he wiſt
not, that it was true which was done by the angel,” that it was
really matter of fact, but thought he ſaw a vision ; and if he did, it was
not the firſt that he had ſeen ; but by this it appears that a heavenly
viſion was ſo plain, and carried ſo much of its own evidence along with
it, that it was hard to diſtinguiſh between what was done in fact and
what was done in viſion. “When the Lord brought back the captivity
of his people, we were like them that dream,” Pſ. 126. 1. Peter was
ſo, he thought the news was too good to be true.
6. He was led ſafe by the angel out of danger, v. 10. Guards were
kept at one paſs and at another, which they were to make their way
through, when they were out of the priſon, and they did ſo without any
oppoſition ; nay, for aught that appears, without any diſcovery, either
their eyes were cloſed, or their hands were tied, or their hearts failed
them ; ſo it was, that the angel and Peter ſafely passed the first and se-
cond ward. Thoſe watchmen repreſented the watchmen of the Jewiſh
church, on whom God had “poured out a ſpirit of ſlumber, eyes that
they ſhould not ſee, and ears that they ſhould not hear,” Rom. 1.1. 8.
His “watchmen are blind, ſleeping, lying down, and loving to ſlumber.”
But ſtill there is an iron gate, after all, that will ſtop them, and if the
guards can but recover themſelves, there they may recover their priſoners,
as Pharaoh hoped to retake Iſrael at the Red ſea; however, up to that
gate they march, and, like the Red ſea before Iſrael, it opened to them :
they did not ſo much as put a hand to it, but it opened of its own accord,
by an inviſible power ; and thus was fulfilled in the letter what was
figuratively promiſed to Cyrus, (Iſa, 45. 1, 2.) “I will open before
him the two-leaved gates, will break in pieces the gates of braſs, and cut
in funder the bars of iron,” And probably, the iron gate ſhut again of
itſelf, that none of the guards might purſue Peter. Note, When God
will work ſalvation for his people, no difficulties in their way are inſu-
perable : but even gates of iron are made to open of their own accord.
This iron gate led into the city out of the caſtle or tower ; whether
•
within the gates of the city or without, is not certain, ſo that when they
were through this, they were got into the ſtreet. -
This deliverance of Peter repreſents to us our redemption by Chriſt,
which is often ſpoken of as the setting of prisoners free, not only the pro-
claiming of liberty to the captives, but the bringing them out of the priſon-
house. The application of the redemption in the converſion of fouls, is the
“ſending forth of the priſoners, by the blood of the covenant, out of the pit
wherein is no water,” Zech. 9. 11. The grace of God, like this angel of
the Lord, brings light firſt into the priſon, by the opening of the under-
ftanding, ſmites the ſleeping finner on the fide, by the awakening of the
conſcience; cauſes the chains to fall off the hands, by the renewing of
the will ; and then gives the word of command, Gird thuſſel , and fol-
low me. Difficulties are to be paſſed through; and the oppoſition of
Satan and his inſtruments, a first and second ward, an untoward genera-
iion, from which we are concerned to ſave ourſelves ; and we ſhall be
faved by the grace of God, if we put ourſelves under the divine condućt.
And at length the iron gate ſhall be opened to us, to enter into the
new Jeruſalem, where we ſhall be perfeótly freed from all the marks of
our captivity, and brought into the glorious liberty of the children of God.
7. When this was done, the angel departed from him, and left him to
himſelf; he was out of danger from his enemies, and needed no guard;
he knew where he was, and how to find out his friends, and needed no
guide, and therefore his heavenly guard and guide bids him farewell.
Note, Miracles are not be expected, when ordinary means are to be uſed.
When Peter has now no more wards to paſs, or iron gates to get through,
he needs only the ordinary inviſible miniſtration of the angels, who en-
camp round about them that fear God, and deliver them.
IV. Having ſeen how his deliverance was magnified, we are next to
fee how it was manifeſted both to himſelf and others, and how, being
made great, it was made known. We are here told,
1. How Peter came to himſelf, and ſo came himſelf to the knowledge
of it, v. 11. So many ſtrange and ſurpriſing things coming together
upon a man juſt waked out of ſleep, put him for the preſent into ſome
confuſion ; ſo that he knew not where he was, nor what he did, nor whe-
ther it was fancy or fact; but at length Peter came to himſelf, was tho-
roughly awake, and found that it was not a dream, but a real thing ;
“Now I know of a ſurety, now I know 2AzSãs—truly, now I know that
it is truth, and not an illuſion of the fancy. Now I am well ſatisfied
concerning it, that the Lord Jeſus hath ſent his angel, for angels are ſub-
jećt to him and go on his errands, and by him hath delivered me out of the
hands of Herod, who thought he had me faſt, and ſo hath diſappointed
all the eanectation of the people of the Jews, who doubted not to ſee Peter
cut off the next day, and hoped it was the one neck of chriſtianity, in
which it would all be ſtruck off at one blow.” For which reaſon it
was a cauſe of great expectation, among not only the common people,
but the great people of the Jews. Peter, when he recolle&ted himſelf,
perceived of a truth what great things God had done for him, which at
firſt he could not believe for joy. Thus ſouls who are delivered out of a
ſpiritual bondage, are not at firſt aware what God has wrought in them ;
many have the truth of grace, that want the evidence of it. They are
queſtioning, whether there be indeed this change wrought in them, or
whether they have not been all this while in a dream. But when the
Comforter comes, whom the Father will ſend, ſooner or later he will let
them know of a ſurety what a bleſſed change is wrought in them, and
what a happy ſtate they are brought into.
2. How Peter came to his friends, and brought the knowledge of it
to them. Here is a particular account of this, and it is very entertaining.
(1.) He conſidered the thing, (v. 12.) confidered how imminent his
danger was, how great his deliverance; and now what has he to do, what
improvement muſt he make of this deliverance 2 What muſt he do next 2
God’s providence leaves room for the uſe of our prudence; and what
he has begun, though he has undertaken to perform and perfeót it, he
expects we ſhould conſider the thing.
(2.) He went directly to a friend’s houſe, which, it is likely, lay near
to the place where he was ; it was the houſe of Mary, a fiſter of Barna-
bas, and mother of John Mark, whoſe houſe, it ſhould ſeem, was fre-
quently made uſe of for the private meeting of the diſciples ; either be-
cauſe it was large, and would hold many, or becauſe it lay obſcure, or
becauſe ſhe was more forward than others were to open her doors to
them ; and, no doubt, it was, like the houſe of Obededom, bleſſed for
the ark’s ſake. A church in the houſe makes it a little ſamótuary.
(3.) There he found many that were gathered together praying, at the
dead time of the night, praying for Peter, who was the next day to come
upon his trial, that God would find out ſome way or other for his deliver-
THE ACTS, XII.
knowing that he diſturbed them in their devotions.
| v. 15.
k
Peter's Deliverance.
ance. Obſerve, [1..] They continued in prayer, in token of their impor-
tunity ; they did not think it enough once to have preſented his caſe to
God, but they did it again and again. Thus men ought always to pray,
and not to faint. As long as we are kept waiting for a mercy, we muſt
continue praying for it. [2.] It ſhould ſeem that now when the affair
came near to a criſis, and the very next day was fixed for the determining
of it, they were more fervent in prayer than before ; and it was a good.
fign that God intended to deliver Peter, when he thus ſtirred up a ſpirit.
of prayer for his deliverance, for he never ſaid to the ſeed of Jacob, Seek-
Sye my face in vain. [3.] They gathered together for prayer on this oc-
caſion; though that would make them obnoxious to the government if
they were diſcovered, yet they know what an encouragement Chriſt gave
to joint-prayer, Matth. 18. 19, 20. And it was always the practice of
God's praying people to unite their forces in prayer, as Eſth. 4, 16.
2 Chron. 20. 4. [4.] They were many that were got together for this,
work, as many perhaps as the room would hold; and firſt one prayed,
and then another of thoſe who gave themſelves to the word and prayer,
the reſt joining with them ; or if they had not miniſters among them, no.
doubt but there were many private chriſtians that knew how to pray, and
to pray pertinently, and to continue long in prayer, when the affections
of thoſe who joined were ſo ſtirred as to keep pace with them upon ſuch.
an occaſion. This was in the night, when others were aſleep, which was,
an inſtance both of their prudence and of their zeal. Note, It is good
for chriſtians to have private meetings for prayer, eſpecially in times of diſ.
treſs, and not to let fall or forſake ſuch aſſemblies. [5.]. Peter came to
them when they were thus employed : which was an immediate preſent.
anſwer to their prayer. It was as if God ſhould ſay, “You are praying
that Peter may be reſtored to you ; now here he is.” While they are
3yet ſpeaking, I will hear, Iſa. 65. 24. Thus the angel was ſent with an
anſwer of peace to Daniel’s prayer, while he was praying, Dan.9 20, 21.
Aſk, and it shall be given.
(4.) He knocked at the gate, and had much ado to get them to let
him in ; (v. 13.16.) Peter knocked at the door of the gate, deſigning by:
it to awaken them out of their ſleep, and, for aught that appears, not
- Yet if his friends.
were permitted to ſpeak with him in private in the priſon, it is poſſible
he might know of this appointment, and this was it which he recolle&teds
and confidered when he deterºined to go to that houſe, where he knew
he ſhould find many of his friends together. Now when he knocked there,
[1..] A damſel came to hearken ; not to open the door till ſhe knew who,
was there, a friend or a foe, and what their buſineſs was, fearing infor-
mers. Whether this damſel was one of the family or one of the church,
whether a ſervant or a daughter, does not appear; it ſhould ſeem by her
being named, that ſhe was of note among the chriſtians, and more zeal-
ouſly affected to the better part than moſt of her age. [2.] She knew.
Peter’s voice, having often heard him pray, and preach, and diſcourſe,
with a great deal of pleaſure. But inſtead of letting him in immediately
out of the cold, she opened not the gate for gladneſs. Thus ſometimes,
in a tranſport of affection to our friends we do that which is unkind.
In an extaſy of joy ſhe forgets herſelf, and opened not the gale. [3.].
She ran in, and probably went up to an upper room where they were to.
gether, and told them that Peter was certainly at the gate, though ſhe
had not courage enough to open the gate, for fear ſhe ſhould be deceived,
| and it ſhould be the enemy. But when ſhe ſpake of Peter’s being there,
| they ſaid, “Thou art mad : it is impoſſible it ſhould be he, for he is in.
priſon.” Sometimes that which we moſt earneſtly wiſh for we are moſt.
backward to believe, becauſe we are afraid of impoſing upon ourſelves,
as the diſciples, who, when Chriſt was riſen, believed not for joy. How-,
ever, ſhe ſtood to it, that it was he. Then ſaid they, It is his angel,
First, “It is a meſſenger from him, that makes uſe of his name ;'''
ſo ſome take it ; &yſ;x&, often fignifies no more than a meſſenger. It is
uſed of John’s meſſengers, (Luke 7. 24, 27. ) of Chriſt's—9.52. When
| the damſel was confident it was Peter, becauſe ſhe knew his voice, they
thought it was becauſe he that ſtood at the door, had called himſelf Peter,
and therefore offer this ſolution of the difficulty, “It is one that comes.
with an errand from him, and thou didſt miſtake as if it had been he
himſelf. Dr. Hammond thinks this the eaſieſt way of underſtanding it.
Secondly, “It is his guardian angel, or ſome other angel, that has aſſumed
his ſhape and voice, and ſtands at the gate in his reſemblance;” ſome.
think, that they ſuppoſed his angel to appear as a preſage of his death
approaching; and this agrees with a notion which the vulgar have, that
| ſometimes before perſons have died, their ward has been ſeen, that is, ſome
| ſpirit exactly in their likeneſs for countenance and dreſs, when they
| themſelves have been at the ſame time in ſome other place; they call it
THE ACTS, XII, The Death of Herod.
their ward, that is, their angel, who is their guard. If ſo, they con-
cluded this an ill omen, that their prayers were denied, and that the lan-
guage of the apparition was, “Let it ſuffice you, Peter muſt die, ſay no
more of that matter.” And if we underſtand it ſo, it only proves that
they had then ſuch an opinion of a man’s ward being ſeen a little before
bis death, but does not prove that there is ſuch a thing. Others think,
they took this to be an angel frem heaven, ſent to bring them a grant to
their prayers. But why ſhould they imagine that angel to aſſume the
voice and ſhape of Peter, when we find not any thing like it in the ap-
Pearance of angels 2, Perhaps, they herein ſpake the language of the
Jews, who had a fond conceit, that every good man has a particular tu-
telar angel, that has the charge of him, and ſometimes perſonates him.
The Heathen called it a good genius that attended a man; but fince no
other ſcripture ſpeaks of ſuch a thing, this alone is too weak to bear the
weight of ſuch a doctrine. . We are ſure that the angels are miniſtering
Jpirits for the good of the heirs of ſalvation ; that they have a “ charge
concerning them, and pitch their tents round about them ;” and we need
not be ſolicitous that every particular ſaint ſhould have his guardian angel,
when we are aſſured he has a guard of angels. .
. (5.) At length they let him in ; (v. 16.) He continued knocking
though they delayed to open to him, and at laſt they admitted him. The
iron gate, which oppoſed his enlargement, opened of itſelf, without ſo
much as once knocking at it ; but the door of his friend’s houſe that
was to welcome him, does not open of its own accord, but muſt be knocked
at, long knocked at ; left Peter ſhould be puffed up by the honours which
the angel did him, he meets with this mortification, by a ſeeming ſlight
which his friends put upon him. But when they ſaw him, they were as-
tonished, were filled with wonder and joy in him, as much as they were
but juſt now with ſorrow and fear concerning him. It was both ſur-
priſing and pleafing to them in the higheſt degree.
(6.) Peter gave them an account of his deliverance; when he came
to the company that were gathered together with ſo much zeal to pray
for him, they gathered about him with no leſs zeal to congratulate him
on his deliverance; and herein they were ſo noiſy, that when Peter him-
felf begged them to confider what peril he was yet in, if they ſhould be
overheard, he could not make them hear him, but was forced to beckon
to them with the hand to hold their peace, and had much ado thereby to
command filence, while he declared unto them how the Lord Jeſus had by
an angel brought him out of priſon ; and, it is very likely, having found
them praying for his deliverance, he did not part with them till he and
they had together ſolemnly given thanks to God for his enlargement; or
if he could not ſtay to do it, it is likely, they ſtayed together to do it ;
for what is won by prayer muſt be worn with praiſe; and God muſt
always have the glory of that which we have the comfort of. When
David declares what God had done for his ſoul, he bleſſes God who had
not turned away his prayer, Pſ. 66. 16, 20. •
(7.) Peter ſent the account to others of his friends; Go, shew theſe
things to James, and to the brethren with him ; who perhaps were met to-
gether in another place at the ſame time, upon the ſame errand to the
throne of grace; which is one way of keeping up the communion of ſaints,
and wreſtling with God in prayer, ačting in concert, though at a diſ-
tance; like Eſther and Mordecai. He would have James and his com-
pany to know of his deliverance, not only that they might be eaſed of
their pain, and delivered from their fears concerning Peter, but that they
might return thanks to God with him and for him. Obſerve, Though
Herod had ſlain one James with the ſword, yet here was another James,
and that in Jeruſalem too, that ſtood up in his room to prefide among
the brethren there ; for when God has work to do, he will never want
inſtruments to do it with. †
(8.) Peter had nothing more to do for the preſent than to ſhift for
his own ſafety, which he did accordingly ; he departed, and went into
another place more obſcure, and therefore more ſafe. He knew the town
very well, and knew where to find a place that would be a ſhelter to him.
Note, Even the chriſtian law of ſelf-denial and ſuffering for Chriſt, has
not abrogated and repealed the natural law of ſelf-preſervation, and care
for our own ſafety, as far as God gives an opportunity of providing for
it by lawful means. - ſº
V. Having ſeen the triumph of Peter’s friends in his deliverance, let
us next obſerve the confuſion of his enemies thereupon ; which was ſo
much the greater becauſe people’s expectation was ſo much raiſed of the
putting of him to death. - *
1. The guards were in the utmoſt conſternation upon it, for they
knew how highly penal it was to them to let a priſoner eſcape, that they
had charge of ; (v. 18.) As ſoon as it was day, and they found their
Vol. V. No 93.
|
priſoner gone, there was no ſºnall ſtir, or ſtrife, as ſome read it, among
the ſoldiers, what was become of Peter; he is gone, and nobody knows
how or which way. They thought themſelves as ſure as could be of
him but laſt night ; yet now the bird is flown, and they can hear no tale
or tidings of him. This ſet them together by the ears; one ſays, “It
was your fault;” the other, “Nay, but it was yours;” having no other
way to clear themſelves, but by accuſing one another. With us, if but
a priſoner for debt eſcape, the ſheriff muſt anſwer for the debt. Thus
have the perſecutors of the goſpel of Chriſt been often filled with vexa-
tion to fee its cauſe conquering, notwithſtanding the oppoſition they have
given to it. . e
2. Houſes were ſearched in vain for the reſcued priſoner; (v. 19.)
Herod ſought for him, and found him not. , Who can find whom God
hath hidden 2 Baruch and Jeremiah are ſafe, though ſearched for, be-
cauſe the Lord has hid them, Jer, 36. 26. In times of public danger, all
believers have God for their Hiding-place ; which is ſuch a ſecret, that
there the ignorant world cannot find them; ſuch a ſtrength, that the im-
potent world cannot reach them. -
3. The keepers were reckoned with for a permiſſive eſcape; Herod
examined the keepers, and finding that they could give no ſatisfactory
account how. Peter got away, he commanded that they should be put to
death, according to the Roman law, and that, (1 Kings 20. 39.) “If
by any means he be miſſing, then ſhall thy life go for his life.” It is
probable that theſe keepers had been more ſevere with Peter than they
needed to be, (as the jailor, ch. 16. 24.) and had been abuſive to him,
and to others that had been their priſoners upon the like account; and
now juſtly are they put to death for that which was not their fault, and
by him too that had ſet them to work to wea: the church. When the
wicked are thus ſnared in the work of their own hands, the Lord is
known by the judgments which he executes. Or, if they had not thus
made themſelves obnoxious to the juſtice of God, and it be thought hard
that innocent men ſhould ſuffer thus for that which was purely the a&
of God; we may eaſily admit the conjećtures of ſome, that though they
were commanded to be put to death, to pleaſe the Jews, who were ſadly
diſappointed by Peter’s eſcape, yet they were not executed; but Herod’s
death, immediately after, prevented it. - --
4. Herod himſelf retired upon it ; “ He went down from Judea to
Ceſarea, and there abode.” He was vexed to the heart, as a lion diſap-
pointed of his prey ; and the more becauſe he had ſo much raiſed the
expectation of the people of the Jews concerning Peter, had told them how
he would very ſhortly gratify them with the fight of Peter’s head in a
charger, which would oblige them as much as John Baptiſt’s did Hero-
dias; it made him aſhamed to be robbed of this boaſting, and to ſee
himſelf, notwithſtanding his confidence, diſabled to make his words good.
This is ſuch a mortification to his proud ſpirit, that he cannot bear to
ſtay in Judea, but away he goes to Ceſarea. Joſephus mentions this
coming of Herod to Ceſarea, at the end of the third year of his reign
over all Judea ; (Antiquit. lib. 19. cap. 7.) and ſays, he came thither to
ſolemnize the plays that were kept there, by a vaſt concourſe of the
nobility and gentry of the kingdom, for the health of Caeſar, and in
honour of him. -
20. And Herod was highly diſpleaſed with them of
Tyre and Sidon : but they came with one accord to him,
and, having made Blaſtus the king's chamberlain their
friend, deſired peace; becauſe their country was nouriſhed
by the king’s country. 21. And upon a ſet day Herod,
arrayed in royal apparel, ſat upon his throne, and made
an oration unto them. 22. And the people gave a ſhout,
/aying, It is the voice of a god, and not of a man. 23.
And immediately the angel of the Lord ſmote him, becauſe
he gave not God the glory: and he was eaten of worms,
and gave up the ghoſt. 24. But the word of God grew
and multiplied. 25. And Barnabas and Saul returned from
Jeruſalem, when they had fulfilled their miniſtry, and took
with them John, whoſe ſurname was Mark. -
In theſe verſes, we have,
I. The death of Herod. God reckoned with him, not only for his
putting James to death, but for his defigu and endeavour to put Peter
to death ; for finners will be called to an account, not only for the wick-
B b
THE ACTs, XII.
edneſs of their deeds, but for the wickedneſs of their endeavours; (Pſ.
28. 4.) for the miſchief they have done, and the miſchief they would
have done. It was but a little while that Herod lived after this. Some
finners God makes quick worth with. Obſerve,
1. How the meaſure of his iniquity was filled up ; it was pride that
did it ; that is it that commonly goes more immediately before destruc-
tion, and a haughty ſpirit before a fall. Nebuchadnezzar had been a very
bloody man, and a great perſecutor; but the word that was in the
king’s mouth when the judgments of God fell upon him, was a proud
word; Is not this great Babylon that I have built 2 Dan. 4. 30, 31. It
is the glory of God to “look on every one that is proud, and bring him
low,” Job 40. 11. The inſtance of it here is very remarkable, and ſhews
how God reſiſts the proud.
(1.) The men of Tyre and Sidon had, it ſeems, offended Herod;
thoſe cities were now under the Roman yoke, and ſome miſdemeanors
they had been guilty of, which Herod highly reſented, and was reſolved
they ſhould feel his reſentment. Some very ſmall matter would ſerve
ſuch a proud imperious man as Herod was, for a provocation, where he
was minded to pick a quarrel. He was highly diſpleaſed with this peo-
ple, and they muſt be made to know that his wrath was as the roaring
of a lion, as meſſengers of death.
(2.) The offenders truckled, being convinced, if not that they had
done amiſs, yet that it was in vain to contend with ſuch a potent adver-
ſary, who, right or wrong, would be too hard for them; they ſubmitted,
and were willing upon any terms to make peace with him. Obſerve, [1..]
The reaſon why they were defirous to have the matter accommodated;
“ becauſe their country was nouriſhed by the king’s country.” Tyre
and Sidon were trading cities, and had little land belonging to them,
but were always ſupplied with corn from the land of Canaan; “Judah
and Iſrael traded in their market-wheat, and honey, and oil,” Ezek. 27.
17. Now if Herod ſhould make a law to prohibit the exportation of
corn to Tyre and Sidon, (which they knew not but a man ſo revengeful
as he might ſoon do, not caring how many were famiſhed by it,) their
country would be undone; ſo that it was their intereſt to keep in with
him. And is it not then our wiſdom to make our peace with God, and.
humble ourſelves before him, who have a much more conſtant and neceſ.
ſary dependence upon him, than one country can have upon another;
for in him we live, and move, and have our being 2 [2.] The method
they took to prevent a rupture; “They made Blaſtus the king’s cham-
berlain their friend ;” it is very likely, with bribes and good preſents;
that is uſually the way for men to make courtiers their friends. And it
is the hard fate of princes, that they muſt have not only their affairs,
but their affections too, governed by ſuch mercenary tools : yet ſuch
men as Herod, that will not be governed by reaſon, had better be ſo
governed than by pride and paſſion. Blaſtus had Herod’s ear, and has
the art of mollifying his reſentments; and a time is fixed for the ambaſ- |
ſadors of Tyre and Sidon to come and make a public ſubmiſſion, to beg
his majeſty’s pardon, throw themſelves upon his clemency, and promiſe
never again to offend in the like kind; and that which will thus feed his
pride, ſhall ſerve to cool his paſſion. f
(3.) Herod appeared in all the pomp and grandeur he had ; he was
arraycd in his royal apparel, (v. 21.) and ſat upon his throne. Joſephus
gives an account of this ſplendid appearance which Herod made upon this
occaſion. Antiquit. lib. 19. cap. 7. He ſays, that Herod at this time
wore a robe of cloth of filver, ſo richly woven, and framed with ſuch art,
that when the ſun ſhone it refle&ted the light with ſuch a luſtre as dazzled
the eyes of the ſpectators, and ſtruck an awe upon them. Fooliſh people
value men by their outward appearance; and no better are they who
value themſelves by the eſteem of ſuch ; who court it, and recommend
themſelves to it, as Herod did, who thought to make up the want of a
royal heart, with his royal apparel; and ſat upon his throne, as if that
gave him a privilege to trample upon all about him as his footſtool.
(4.) He made a ſpeech to the men of Tyre and Sidon, a fine oration,
in which, probably, after he had aggravated their fault, and commended
their ſubmiſſion, he concluded with an aſſurance that he would paſs by
their offence, and receive thém into his favour again ; proud enough
that he had it in his power, whom he would to keep alive, as well as whom
he would to ſlay; and, probably, he kept them in ſuſpenſe as to what
their doom ſhould be, till he made this oration to them, that the act of
grace might come to them with the more pleaſing ſurpriſe.
(5.) The people applauded him, the people that had a dependence
upon him, and had benefit by his favour, they gave a shout ; and this
was it they ſhouted, “It is the voice of a god, and not of a man,” v. 22.
honours paid him.
God is great and good, and they thought ſuch was Herod's greatneſs
The Death of Herod.
in his apparel and throne, and ſuch his goodneſs in forgiving them, that
he was worthy to be called no leſs than a god ; and perhaps his ſpeech
was delivered with ſuch an air of majeſty, and a mixture of clemency
with it, as affected the auditors thus. Or, it may be, it was not from
any real impreſſion made upon their minds, or any high or good thoughts
they had indeed conceived of him; but, how meanly ſoever they thought
of him, they were reſolved thus to curry favour with him, and ſtrengthen
the new-made peace between him and them. Thus great men are made
an eaſy prey to flatterers, if they lend an ear to them, and encourage
them. Grotius, here obſerves, that though, magiſtrates are called gods,
(Pſ. 82. 1.) yet “kings or monarchs, that is, ſingle perſons, are not,
leſt countenance ſhould thereby be given to the Gentiles, who gave di-
vine honours to their kings alive and dead, as here ; but they are a col-
lege of ſenators, or a bench of judges, that are called gods.” “In col-
legio toto ſenatorum non idem erat periculi; itaque eos, non autem reges,
invenimus dićtos elohim.” . Thoſe that live by ſenſe, vilify God, as if he
were altogether ſuch a one as themſelves ; and deify men, as if they were
gods; having their perſons in admiration, becauſe of advantage. This is
not only a great affront to God, giving that glory to others, which is
due to him alone, but a great injury to thoſe who are thus flattered, as it
makes them forget themſelves, and ſo puffs them up with pride, that
they are in the utmoſt danger poſſible of falling into the condemnation
of the Devil. -
(6.) Theſe undue praiſes, he took to himſelf, pleaſed himſelf with
them, and prided himſelf in them; and that was his fin. We do not
find that he had given any private orders to his confidents to begin ſuch
a ſhout, or to put thoſe words into the mouths of the people, or that he
returned them thanks for the compliment, and undertook to anſwer their
opinion of him. But his fault was, that he ſaid nothing, did not rebuke
their flattery, nor diſown the title they had given him, nor give God the
glory, (v. 23.) but he took it to himſelf, was very willing it ſhould ter-
minate in himſelf, and that he ſhould be thought a god and have divine
“Si populus vult decipi, decipiatur—If the people
will be deceived, let them.” And it was worſe in him who was a Jew,
and profeſſed to believe one God only, than it was in the heathen em-
perors, who had gods many and lords many. *
2. Obſerve, How his iniquity was puniſhed; Immediately (v. 23.) the .
angel of the Lord ſmote him, (by the order of Chriſt, for to him all judg-
ment is committed,) becauſe he gave not God the glory; (for God is
jealous for his own honour, and will be glorified upon thoſe whom he is
not glorified by ;) and he was eaten of worms, above ground, and gave up
the ghoſt. Now he was reckoned with for vexing the church of Chriſt,
killing James, impriſoning Peter, and all the other miſchiefs he had done.
Obſerve in the deſtruction of Herod,
(1.) It was no leſs than an angel that was the agent; the angel of
the Lord, that angel that was ordered and commiſſioned to do it, or that
angel that uſed to be employed in works of this nature, the deſtroying
angel: or the angel, that is, that angel that delivered Peter in the former
part of the chapter—that angel ſmote Herod. For, thoſe miniſtering
ſpirits are the miniſters either of divine juſtice or of divine mercy, as God
is pleaſed to employ them. The angel ſmote him with a fore diſeaſe,
juſt at that inſtant when he was ſtrutting at the applauſes of the people,
and adoring his own ſhadow. Thus the king of Tyre ſaid in his pride,
“I am a god, I fit in the ſeat of God; and ſet his heart as the heart of
God:” but he ſhall be a man, and no god, a weak mortal man, in the
hand of him that ſlayeth him ; (Ezek. 28. 2, 9.) ſo Herod here. Potent
princes muſt know, not only that God is omnipotent, but that angels
too are greater in power and might than they. The angel ſmote him,
becauſe he gave not the glory to God; angels are jealous for God’s ho-
nour, and as ſoon as ever they have commiſſion, are ready to ſmite thoſe
that uſurp his prerogatives, and rob God of his honour.
(2.) It was no more than a worm that was the inſtrument of Herod's.
deſtruction ; he was eaten of worms, yeyápºvě axw×ox{3eal?--he be-
came worm-eaten, ſo it muſt be read ; rotten he was, and he became like
a piece of rotten wood. The body in the grave is deſtroyed by worms;
but Herod’s body putrefied while he was yet alive, and bred the worms
which began to feed upon it betimes; ſo Antiochus, that great perſecu-
tor, died. See here, [1..] What vile bodies thoſe are which we carry
about with us; they carry about with them the ſeeds of their own diſ-
ſolution, by which they will ſoon be deſtroyed whenever God does but
ſpeak the word. Surpriſing diſcoveries have of late been made by mi-
croſcopes of the multitude of worms that there are in human bodies, and
how much they contribute to the diſeaſes of them ; which is a good rea-
ſon why we ſhould not be proud of our bodies, or of any of their accom-
• THE ACTS, XIII.
The Miſſion of Paul and Barnabas.
|
weak and contemptible creatures God can make the inſtruments of his
pliſhments; and why we ſhould not pamper our bodies, for that is but
feeding the worms, and feeding them for the worms. . [2] See what
juſtice, when he pleaſes. Pharaoh is plagued with lice and flies, Ephraim
conſumed as with a moth, and Herod eaten of worms. [3.] See how
God delights not only to bring down proud men, but to bring them
down in ſuch a way as is moſt mortifying, and pours moſt contempt upon
them. Herod is not only deſtroyed, but deſtroyed by worms, that the
pride of his glory may be effectually ſtained. \
This ſtory of the death of Herod is particularly related by Joſephus,
a Jew, Antiquit. lib. 19, cap. 7, thus; “That Herod came down to
Ceſarea, to celebrate a feſtival in honour of Caeſar; that the ſecond day
of the feſtival, he went in the morning to the theatre, clothed with that
ſplendid robe mentioned before ; that his flatterers ſaluted him as a god,
begged that he would be propitious to them ; that hitherto they had
reverenced him as a man, but now they would confeſs to be in him ſome-
thing more excellent than a mortal nature. That he did not refuſe or
correót this impious flattery; (ſo the hiſtorian expreſſes it ;) but preſently
after, looking up, he ſaw an owl perched over his head, and was at the
ſame inſtant ſeized with a moſt violent pain in his bowels, and gripes in
his belly, which were exquiſite from the very firſt ; that he turned his
eyes upon his friends, and ſaid to this purpoſe; now I, whom you called
a god, and therefore immortal, muſt be proved a man, and niortal. That
his torture continued without intermiſſion, or the leaſt abatement, and
then he died in the fifty-fourth year of his age, when he had been king
ſeven years.” - -
II. The progreſs of the goſpel after this.
1. The word of God grew and multiplied ; as ſeed ſown, which comes
up with a great increaſe, thirty, fixty, a hundred-fold; wherever the
goſpel was preached, multitudes embraced it, and were added to the
church by it, v. 24. After the death of James, the word of God grew ;
for the church, the more it was afflićted, the more it multiplied, like Iſ.
rael in Egypt. The courage and comfort of the martyrs, and God’s
owning them, did more to invite them to chriſtianity than their ſufferings
did to deter them from it. After the death of Herod the word of God
got ground. When ſuch a perſecutor was taken off by a dreadful judg-
ment, many were thereby convinced that the cauſe of chriſtianity was
doubtleſs the cauſe of Chriſt, and therefore embraced it.
2. Barnabas and Saul returned to Antioch as ſoon as they had diſ-
patched the buſineſs they were ſent upon ; When they had fulfilled their
ministry, had paid in their money to the proper perſons, and taken care
about the due diſtribution of it to thoſe for whom it was collečted, they
returned from Jerusalem. Though they had a great many friends there,
yet at preſent their work lay at Antioch ; and where our buſineſs is, there
we ſhould be ; and no longer from it than is requiſite. When a miniſter
is called abroad upon any ſervice, when he has fulfilled that miniſtry, he
ought to remember that he has work to do at home, which wants him
there, and calls him thither. Barnabas and Saul, when they went to
“Antioch, took with them John, whoſe ſurname was Mark,” at whoſe
mother’s houſe they had that meeting for prayer which we read of,
v. 12. She was fifter to Barnabas. It is probable that Barnabas lodged
there, and perhaps Paul with him, while they were at Jeruſalem, and
that was it that occaſioned the meeting there at that time ; for wherever
Paul was, he would have ſome good work a doing ; and their intimacy in
that family while they were at Jeruſalem, occaſioned their taking a ſon
of that family with them when they returned, to be trained up under
them, and employed by them, in the ſervice of the goſpel. Educating
young men for the miniſtry, and entering them into it, is a very good
work for elder miniſters to take care of, and of good ſervice to the riſing
generation. \ -
CHAP. XIII.
We have not yet met with any thing concerning the ſpreading of the gospel
to the Gentiles, which bears any proportion to the largeness of that com-
mission, Go, and diſciple all nations. The door was opened in the bap-
tizing of Cornelius and his friends ; but ſince then we had the gospel
preached to the Jews only, ch. I 1.19. It should seem as if the light
which began to shine upon the Genlile world, had withdrawn itself. But
here in this chapter that work, that great good work, is revived in the midst
of the years ; and though the Jews shall still have theftiſt offer of the gospel
'made to them, yet, upon their refusal, the Gentiles shall have their share
of the offer ºf it. Here is, I. The solemn ordination of Barnabas and
Saul, by divine direction, to the ministry, to the great work of spreading
ſpective aſſemblies, and to deliver God’s mind to them.
| firſt receiving the goſpel.
the gospel among the nations about, (and it is probable that other'
apostles or apostolical men dispersed themselves by order from Christ, upon
the same errand, v. 1.3, IA. Their preaching the goſpel in Cyprus,
and the oppoſition they met with there jrom Elymas the sorcerer,
v. 4.13. III. The heads of a sermon which Paul preached to the Jews
at Antioch in Pisidia in their synagogue, which is given us as a speci-
men of what they usually preached to the Jews, and the method they took-
with them, v. 14.41. IV. The preaching of the gospel to the Gentiles
at their request, and upon the Jews' refusal of it, wherein the apostles
justifted themselves against the displeasure which the Jews conceived at it,
and God owned them, v. 42.49. W. The trouble, which the infidel
Jews gave to the apostles, which obliged them to remove to another place,
(v. 50.52.) so that the design of this chapter is to shew how cautiously,
how gradually, and with what good reason, the apostles carried the gospel
into the Gentile world, and admitted the Gentiles into the church, which
was so great an offence to the Jews, and which Paul is so industrious to:
justify in his epistles. - . .
1. OW there were in the church that was at Antioch
certain prophets and teachers; as Barnabas, and
Simeon that was called Niger, and Lucius of Cyrene, and
Manaen, which had been brought up with Herod the te-
trarch, and Saul. 2. As they miniſtered to the Lord, and
faſted, the Holy Ghoſt ſaid, Separate me Barnabas and
Saul for the work whereunto I have called them. 3.
And when they had faſted and prayed, and laid their.
hands on them, they ſent them away.
We have here a divine warrant and commiſſion to Barnabas and Saul,
to go and preach the goſpel among the Gentiles, and their ordination to
that ſervice by the impoſition of hands with faſting and prayer. .
I. Here is an account of the preſent ſtate of the church at Antioch,
which was planted, ch. 1 1. 20. , - - -
1. How well furniſhed it was with good miniſters; there were there
certain prophets and teachers, (v. 1.) men that were eminent for gifts,
graces, and uſefulneſs. Chriſt, when he ascended on high, gave some pro-
phets, and some teachers ; (Eph. 4, 11.) theſe were both. Agabus
ſeems to have been a prophet, and not a teacher ; and many were teachers,
who were not prophets; but thoſe were at times divinely inſpired, and
had inſtructions immediately from heaven upon ſpecial occaſions, which
gave them the title of prophets; and withal they were ſtated teachers of
the church in their religious aſſemblies, expounded the ſcriptures, and
opened the doćtrine of Chriſt with ſuitable applications. Theſe were
the prophets, and ſcribes, or teachers, which Chriſt promiſed to ſend,
(Matth. 23. 34.) ſuch as were every way qualified for the ſervice of the
chriſtian church. Antioch was a great city, and the chriſtians there
were many, ſo that they could not all meet in one place; it was there-
fore requiſite they ſhould have many teachers, to prefide in their re-
Barnabas is
firſt named, probably becauſe he was the eldeſt, and Saul laſt, probably
becauſe he was the youngeſt; but afterward the laſt became firſt, and
Saul more eminent in the church.
Three others are mentioned. (1.) Simeon or Simon, who for diſtinc-
tion-ſake was called Niger, Simon the Black, from the colour of his hair;
like him that with us was ſurnamed the Black Prince. (2.) Lucius of
Cyrene, who, ſome think, (and Dr. Lightfoot inclines to it,) was the
ſame with this Luke that wrote the A&ts; originally a Cyrenian, and
educated in the Cyrenian college or ſynagogue at Jeruſalem, and there
- (3.) Manaen, a perſon of ſome quality, as it
ſhould ſeem, for he was brought up with Herod the tetrarch ; either
nurſed of the ſame milk, or bred at the ſame ſchool, or pupil to the ſame
tutor, or rather one that was his conſtant colleague and companion ; that
in every part of his education was his comrade and intimate, which gave
him a fair proſpe&t of preferment at court, and yet for Chriſt’s ſake he
quitted all the hopes of it : like Moſes, who “when he was come to
years, refuſed to be called the ſon of Pharaoh’s daughter.” Had he
joined in with Herod, with whom he was brought up, he might have had
|T3laſtus’ place, and have been his chamberlain ; but it is better to be
fellow-ſufferer with a ſaint than fellow-perſecutor with a tetrarch.
2. How well employed they were ; (v. 2.) They ministered to the
Lord, and fast, d. Obſerve, (1.), Diligent faithful teachers do truly
miniſter unto the Lord. They that inſtruct chriſtians, ſerve Chriſt;
THE ACTs, XIII.
they really do him honour, and carry on the intereſt of his kingdom. || *, *
miniſtrations, v. 3.
They that miniſter to the church in praying and preaching, (both which
are included here,) minister unto the Lord, for they are the church’s
fervants for Chriſt's ſake; to him they muſt have an eye in their miniſ-
trations, and from him they ſhall have their recompenſe. (2.) Miniſter-
ing unto the Lord, in one way or other, ought to be the ſtated buſineſs
of churches and their teachers; to this work time ought to be ſet apart,
may it is ſet apart, and in this work we ought to ſpend ſome part of
every day. What have we to do as chriſtians and miniſters but to ſerve
the Lord Christ 2 Col. 3.24. Rom. 14, 18. (3.) Religious fasting
is of uſe in our miniſtering to the Lord, both as a fign of our humiliation
and a means of our mortification. Though it was not ſo much practiſed
by the diſciples of Chriſt while the Bridegroom was with them, as it was by
the diſciples of John and of the Phariſees, yet after the Bridegroom was
taken away, they abounded in it, as thoſe that had well learned to deny
themſelves, and to endure hardneſs. .
II. The orders given by the Holy Ghoſt for the ſetting apart of
Barnabas and Saul, while they were engaged in public exerciſes ; the
miniſters of the ſeveral congregations in the city joining in one ſolemn
faſt or day of prayer, the Holy Ghost said, either by a voice from heaven,
or by a ſtrong impulſe on the minds of thoſe of them, that were pro-
phets, “Separate me Barnabas and Saul for the work whereunto I have
called them.” He does not ſpecify the work, but refers to a former call
which they themſelves knew the meaning of, whether others did or
no; as for Saul, he was particularly told that he muſt bear Christ’s name
to the Gentiles, (ch. 9. 15.) that he must be sent to the Gentiles,
(ch. 22. 21.) the matter was ſettled between them at Jeruſalem before
this, that as Peter, James, and John, laid out themſelves among them of
the circumcificn, ſo Paul and Barnabas ſhould go to the heatken, Gal.
2. 7...9. Barnabas, it is likely, knew himſelf defigned for that ſervice
as well as Paul. Yet they would not thruſt themſelves into this harveſt,
though it appeared plenteous, till they received their orders from the
Lord of the harveſt; Thrust in thy ſickle, for the harvest is ripe, Rev.
14. 15. The orders were, Separate me Barnabas and Saul. Obſerve
here, -
1. Chriſt by his Spirit has the nomination of his miniſters; for it is
by the Spirit of Chriſt that they are both qualified in ſome meaſure for
his ſervice, inclined to it, and taken off from other cares inconſiſtent with
it. There are ſome whom the Holy Ghoſt has ſeparated for the fer-
vice of Chriſt, has diſtinguiſhed from others as men that are offered, and
that willingly offer themſelves to the temple-ſervice; and concerning
them dire&tions are given to thoſe who are competent judges of the ſuf-
ficiency of the abilities, and the fincerity of the inclination, Separate
them. . - - - - e
2. Chriſt’s miniſters are ſeparated to him and to the Holy Ghoſt ;
Separate them to me; they are to be employed in Chriſt’s work, and
under the Spirit’s guidance, to the glory of God the Father,
3. All that are ſeparated to Chriſt as his miniſters, are ſeparated to
work; Chriſt keeps no ſervants to be idle. “If any man defires the
office of a biſhop, he defires a good work;” that is it which he is ſepa-
rated to, to labour in the word and doctrine. They are ſeparated to
take pains, not to take ſtate. - -
4. The work of Chriſt’s miniſters, to which they are to be ſeparated,
is work that is already ſettled, and that which all Chriſt’s miniſters
hitherto have been called to, and which they themſelves have firſt been,
by an external call, directed to, and have choſen. .
III. Their ordination, purſuant to theſe orders; not to the miniſtry
in general, (Barnabas and Saul had both of them been miniſters long
before this,) but to a particular ſervice in the miniſtry, which had ſome-
thing peculiar in it, and which required a freſh commiſſion ; which com-
miſſion God ſaw fit at this time to tranſmit by the hands of these prophets
and teachers for the gº; of this dire&tion to the church, that teachers
O
ſhould ordain teachers, (for prophets we are not now any longer to ex-
pe&t,) and that thoſe who have the diſpenſing of the oracles of Chriſt
committed to them, ſhould, for the benefit of poſterity, “ commit the
ſame to faithful men, who ſhall be able alſo to teach others,” 2 Tim. 2. 2.
So here, Simeon, and Lucius, and Manaen, faithful teachers at this time
in the church of Antioch, “when they had faſted and prayed, laid their
hands on Barnabas and Saul, and ſent them away,” (v. 3.) according
to the directions received. Obſerve, - .
1. They prayed for them. When good men are going forth about
good work, they ought to be ſolemnly and particularly prayed for, eſ-
pecially by their brethren that are their fellow-labourers and fellow-
ſoldiers.
be blind, not ſeeing the ſun for a ſeaſon.
The Miſſion of Paul and Barnabas.
2. They joined fasting with their prayers, as they did in their other
Chriſt has taught us this by his abſtaining from.
ſleep, (a night-faſt, if I may ſo call it,) the night before he ſent forth
his apoſtles, that he might ſpend it in prayer...
3. They laid their hands on them. Hereby, (1.) They gave them
their manumiſſion, diſmiſſion, or diſcharge, from the preſent ſervice they
were engaged in, in the church of Antioch ; acknowledging not only
that they went off fairly and with conſent, but honourably and with a good
report. (2.) They implored a bleſfing upon them in their preſent undertak-
ing, begged that God would be with them, and give them ſucceſs; and in
order to this, that they might be filled with the Holy Ghost in their work.
This very thing is explained ch. 14. 26. where it is ſaid, concerning Paul
and Barnabas, that from “Antioch they had been recommended to the
grace of God for the work which they fulfilled.” As it was an inſtance of
the humility of Barnabas and Saul, that they ſubmitted to the impoſition
of the hands of thoſe that were their equals, or rather their inferiors;
ſo it was of the good diſpoſition of the other teachers, that they did
not envy Barnabas and Saul the honour to which they were preferred,
but cheerfully committed it to them, with hearty prayers for them ;
and they sent them away with all expedition, out of a concern for thoſe
countries where they were to break up fallow ground. -
4. So they, being ſent forth by the Holy Ghoſt, de-
parted unto Seleucia; and from thence they ſailed to
Cyprus. 5. And when they were at Salamis, they preached
the word of God in the ſynagogues of the Jews: and they
had alſo John to their miniſter. 6. And when they had
gone through the iſle unto Paphos, they found a certain
ſocerer, a falſe prophet, a Jew, whoſe name was Barjeſus:
7. Which was with the deputy of the country, Sergius
Paulus, a prudent man ; who called for Barnabas and
Saul, and deſired to hear the word of God. 8. But Ely-
mas the ſorcerer, (for ſo is his name by interpretation,)
withſtood them, ſeeking to turn away the deputy from
the faith. 9. Then Saul, (who alſo is called Paul,) filled
with the Holy Ghoſt, ſet his eyes on him, 10. And ſaid,
O full of all ſubtlety and all miſchief, thou child of the
devil, thou enemy of all righteouſneſs, wilt thou not ceaſe
to pervert the right ways of the Lord : 11. And now,
behold, the hand of the Lord is upon thee, and thou ſhalt
- And imme-
diately there fell on him a miſt and a darkneſs; and he
went about ſeeking ſome to lead him by the hand, 12.
Then the deputy, when he ſaw what was done, believed,
being aſtoniſhed at the doćtrine of the Lord. 13. Now
when Paul and his company looſed from Paphos, they
came to Perga in Pamphylia : and John departing from
them returned to Jeruſalem. - -
In theſe verſes, we have,
I. A general account of the coming of Barnabas and Saul to the fa-
mous iſland of Cyprus; and perhaps thitherward they ſteered their courſe,
becauſe Barnabas was a native of that country, (ch. 4. 36.) and he was.
willing they ſhould have the firſt-fruits of his labours, purſuant to his
new commiſſion. Obſerve, \
1. Their being ſent forth by the Holy Ghoſt was the great thing
that encouraged them in this undertaking, v. 4. If the Holy Ghoſt
ſend them forth, he will go along with them, ſtrengthen them, carry
them on in their work, and give them ſucceſs; and then they fear no.
colours, but can cheerfully venture upon a ſtormy ſea from Antioch,
which was now to them a quiet harbour. -
2. They came to Seleucia, the ſea-port town oppoſite to Cyprus,
from thence croſſed the ſea to Cyprus ; and in that iſland the firſt city
they came to, was, Salamis, a city on the eaſt fide of the iſland, (v. 5.)
and when they had ſown good feed there, thence they went onward
through the iſle, (v. 6.) till they came to Paphos, which lay on the
weſtern coaſt. -
3. They preached the word of God, wherever they came, in the syna-
THE ACTS, XIII.
Elymas ſtruck with Blindneſs.
gogues of the Jews; ſo far were they from excluding them, that they
gave them the preference, and ſo left thoſe among them who believed
not, inexcuſable ; they would have gathered them, but they would not.
They did not ačt clandeſtinely, nor preach the Meſfiah to others unknown
to them, but laid their doćtrine open to the cenſure of the rulers of their
ſynagogues, who might, if they had any thing to ſay, objećt againſt it.
Nor would they have ačted ſeparately, but in concert with them, if they
had not driven them out from them, and from their ſynagogues.
4. They had John to their minister; not their ſervant in common
things, but their aſſiſtant in the things of God; either to prepare their
way in places where they deſigned to come, or to carry on their work in
places where they had begun it, or to converſe familiarly with thoſe to
whom they preached publicly, and explain things to them ; and ſuch
a one might be many ways of uſe to them, eſpecially in a ſtrange country.
II. A particular account of their encounter with Elymas the sorcerer,
whom they met with at Paphos, where the governor reſided ; a place
famous for a temple built to Venus there, thence called Paphian Venus ;
and therefore there was more than ordinary need that the Son of God
ſhould be manifested to destroy the works of the Devil. -
1. There the deputy, a Gentile, Sergius Paulus by name, encouraged
the apoſtles, and was willing to hear their meſſage. He was governor of
the country, under the Roman emperor ; proconſul or proprietor, ſuch
a one as we ſhould call lord lieutenant of the island ; he had the cha-
raćter of a prudent man, an intelligent, confiderate man, that was ruled
by reaſon, not paſſion or prejudice; which appeared by this, that, having
a chara&ter of Barnabas and Saul, he ſent for them, and desired to hear
the word of God. Note, That which we hear has a tendency to lead us
to God, it is prudence to deſire to hear more of it. Thoſe are wiſe
people, however, they may be ranked among the fooliſh of this world,
who are inquiſitive after the mind and will of God. Though he was a
great man, and a man in authority, and the preachers of the goſpel were
men that made no figure, yet, if they have a meſſage from God, let him
know what it is, and if it appear to be ſo, he is ready to receive it.
2. There Elymas, a Jew, a sorcerer, oppoſed them, and did all he
could to obſtruct their progreſs. This juſtified the apoſtles in turning
to the Gentiles, that this Jew was ſo malignant againſt them.
(1.) This Elymas was a pretender to the gift of prophecy, a sorcerer,
a false prophet; one that would be taken for a divine, becauſe he was
ſkilled in the arts of divination ; was a conjurer, and took on him to tell
eople their fortune, and to diſcover things loſt, and probably was in
jeague with the Devil for that purpoſe ; his name was Barjesus—the son
Joshua ; it fignifies the son of salvation ; but the Syriac calls him, “ Bar-
Shoma—the ſon of pride ; filius inflationis—the ſon of inflammation.”
(2.) He was hanging on at court, was with the deputy of the country;
it does not appear that the deputy called for him, as he did for Barnabas
and Saul ; but he thruſt himſelf upon him, aiming, no doubt, to make a
hand of him, and get money by him.
(3.) He made it his buſineſs to withstand Barnabas and Saul, as the
magicians of Egypt, in Pharaoh’s court, withstood Moses and Aaron,
2 Tim. 3.8. He ſet up himſelf to be a meſſenger from heaven, and
denied that they were. And “thus he ſought to turn away the deputy
from the faith,” (v. 8.) to keep him from receiving the goſpel, which
he ſaw him inclined to do. Note, Satan is in a ſpecial manner buſy with
great men and men in power, to keep them from being religious ; be-
cauſe he knows that their example, whether good or bad, will have an
influence upon many. And thoſe who are any way inſtrumental to pre-
judice people againſt the truths and ways of Chriſt, are doing the Devil’s
work. --
4.) Saul (who is here for the firſt time called Paul, and never after
Saúl,) fell upon him for this with a holy indignation. Saul, who also is
called Paul, v. 9. Saul was his name as he was a Hebrew, and of the
tribe of Benjamin ; Paul was his name as he was a citizen of Rome.
Hitherto we have had him moſtly converſant among the Jews, and there-
fore called by his Jewiſh name ; but now when he is ſent forth among
the Gentiles, he is called by his Roman name, to put formewhat of a re-
putation upon him in the Roman cities; Paulus being a very common
name among them. But, ſome think, he was never called Paul till now
that he was inſtrumental in the converſion of Sergius Paulus to the faith
of Chriſt, and that he took that name Paulus as a memorial of that vic-
tory obtained by the goſpel of Chriſt ; as among the Romans he that
had conquered a country, took his denomination from it, as Germanicus,
Britannicus, Africanus; or rather, Sergius Paulus himſelf gave him the
name Paulus, in token of his favour and reſpect to him, as Veſpaſian gave
his name Flavius to Joſephus the Jew. Now of Paul it is ſaid,
WoL. V. No. 93.
thee, a righteous hand.
[1..] That he was filled with the Holy Ghost upon this occaſion, filled
with a holy zeal againſt a profeſſed enemy of Chriſt, which was one of
the graces of the Holy Ghoſt ; a ſpirit of burning; filled with power to
denounce the wrath of God againſt him, which was one of the gifts of the
Holy Ghoſt ; a spirit of judgment. He felt a more than ordinary fer-
vour in his mind, as the prophet did when he was full of power by the
Spirit of the Lord; (Mic. 3.8.) and another prophet when his face was
made harder than flint ; (Ezek. 3. 9.) and another when his mouth was
made like a sharp sword, Iſa. 49. 2. What Paul ſaid, did not come from
any perſonal reſentment, but from the ſtrong impreſſions which the Holy
Ghoſt made upon his ſpirit. . -
[2.] He set his eyes upon him, to face him down, and to ſhew a holy
boldneſs, in oppoſition to his wicked impudence. He ſet his eyes upon
him, as an indication that the eye of the heart-ſearching God was upon
him, and ſaw through and through him ; nay, that the face of the Lord
was against him, Pſ. 34. 16. He fixed his eyes upon him, to ſee if he
could diſcern in his countenance any marks of remorſe for what he had
done ; which, if he could have diſcerned the leaſt fign of, it had prevented
the enſuing doom. w
[3] He gave him his true charaćter, not in paſſion, but by the Holy
Ghoſt, who knows men better than they know themſelves, v. 10. He
deſcribes him to be, -
First, An agent for hell; and ſuch there have been upon this earth
(the ſeat of the war between the seed of the woman and of the serpent)
ever fince Cain, who was of that wicked one, an incarnate devil slew his
brother, for no other reaſon than becauſe “his own works were evil, and
his brother’s righteous.” This Elymas, though called Barjesus—a son
of Jesus, was really a child of the Devil, bore his image, did his luſts, and
ſerved his intereſts, John 8. 44. In two things he reſembled the Devil,
as a child does his father. 1. In craft; “the ſerpent was more ſubtle
than any beaſt of the field;” (Gen. 3. 1.) and Elymas, though void of
all wiſdom, was full of subtlety, expert in all the arts of deceiving men,
and impoſing upon them. 2. In malice; he was full of all miſchief; a ,
a ſpiteful, ill-conditioned man; and a ſworn implacable enemy to God
and goodneſs. Note, A fulneſs of ſubtlety and miſchief together, make
a man indeed a child of the Devil. -
Secondly, An adverſary to heaven ; if he be a child of the Devil, it
follows of courſe that he is an enemy to all righteouſneſs, for the Devil
is ſo. Note, Thoſe that are enemies to the doćtrine of Chriſt, are
enemies to all righteouſneſs, for in it all righteouſneſs is ſummed up and
fulfilled. - - -
[4.] He charged upon him his preſent crime, and expoſtulated with
him upon it; “ 17ill thou not ceaſe to pervert the right ways of the Lord,”
to miſrepreſent them, to put falſe colours upon them, and ſo to diſcou-
rage people from entering into them, and walking in them ’’’ Note,
First, The ways of the Lord are right ; they are all fo, they are per-
fečtly ſo. The ways of the Lord Jeſus are right, the only right ways
to heaven and happineſs. Secondly, There are thoſe who pervert theſe
right ways, who not only wander out of theſe ways themſelves, (as
Elihu's penitent, who owns, “I have perverted that which was right,
and it profited me not,”) but miſlead others, and ſuggeſt to them unjuſt
prejudices againſt theſe ways; as if the doćtrine of Chriſt were uncer-
tain and precarious, the laws of Chriſt unreaſonable and unpračticable,
and the ſervice of Chriſt unpleaſant and unprofitable ; which is an unjuſt
perverting of the right ways of the Lord, and making them to ſeem’
crooked ways. Thirdly, Thoſe who pervert the right ways of the Lord,
are commonly ſo hardened in it, that though the equity of thoſe ways
be ſet before them by the moſt powerful and commanding evidence, yet
they will not ceaſe to do it. “ Etfi ſuaferis, non perſuaſeris—You may
adviſe, but you will never perſuade ;” they will have it their own way,
“ they have kived ſtrangers, and after them they will go.”
[5.] He denounced the judgment of God upon him, in a preſent
blindneſs; (v. 11.) “And now behold, the hand ºf the Lord is upon
God is now about to lay hands on thee, and
make thee his priſoner, for thou art taken in arms againſt him ; thou
shalt be blind, not seeing the sun for a season.” This was deſigned both
for the proof of his crime, as it was a miracle wrought to confirm the
right ways of the Lord, and conſequently to ſhew the wickedneſs of
him who would not ceaſe to pervert them ; as alſo for the puniſhment of
his crime. It was a ſuitable puniſhment ; he shut his eyes, the eyes of
his mind, against the light of the goſpel, and therefore juſtly were the eyes
of his body ſhut againſt the light of the ſun; he fought to blind the
deputy, as an agent for the god of this world, (“who blindeth the minds
of them that believe not, left the light of the goſpel ſhould ſhine unto
4 C c -
them,” 2 Cor. 4. 4.) and therefore is himſelf ſtruck blind; yet it was
a moderate puniſhment, he was only ſtruck blind, when he might moſt
juſtly have been ſtruck dead; and that it was only for a ſeaſon ; if he
will repent, and give glory to God, by making confeſſion, his fight ſhall
be reſtored ; nay, it ſhould ſeem, though he do not, yet his fight ſhall be
reſtored, to try if he will be led to repentance, either by the judgments
of God or by his mercies. -
[6.] This judgment was immediately executed; there fell on him a
miſt and a darkneſs, as on the Sodomites when they perſecuted Lot, and
on the Syrians when they perſecuted Eliſha; this filenced him preſently,
filled him with confuſion, and was an effectual confutation of all he ſaid
againſt the doćtrine of Chriſt. Let not him any more pretend to be a
guide to the deputy’s conſcience, who is himſelf ſtruck blind. It was
alſo an earneſt to him of a much sorer punishment if he repent not ; for
he is one of thoſe “wandering ſtars to whom is reſerved the blackneſs
of darkneſs for ever,” Jude 13. , Elymas did himſelf proclaim the
truth of the miracle, when “he went about ſeeking ſome to lead him by
the hand;” and where now is all his ſkill in forcery, upon which he had
ſo much valued himſelf, when he can neither find his way himſelf, nor
find a friend that will be ſo kind as to lead him
3. Notwithſtanding all the endeavours of Elymas to turn away the de-
puty from the faith, he was brought to believe, and this miracle, wrought
upon the magician himſelf, (like “the boils of Egypt, which were upon
the magicians, ſo that they could not ſtand before Moſes,” Exod. 9. 11.)
contributed to it. The deputy was a very ſenſible man, and obſerved
ſomething uncommon, and which ſpake its divine original, -
(1.) In Paul’s preaching ; he was astonished at the doctrine of the
Lord, the Lord Chriſt, the doćtrine that is from him, the diſcoveries he
has made of the Father; the doćtrine that is concerning him, his perſon,
natures, offices, undertaking. Note, The doćtrine of Chriſt has a great
deal in it that is aſtoniſhing; and the more we know of it, the more rea-
ſon we ſhall ſee to wonder and ſtand amazed at it.
(2.) In this miracle ; when he ſaw what was done, and how much
Paul’s power tranſcended that of the magician, and how plainly Elymas
was baffled and confounded, he believed. It is not ſaid that he was bap-
tized, and ſo made a complete convert, but it is probable that he was.
Paul would not do his buſineſs by the halves; as for God, his work is
perfect. When he became a chriſtian, he neither laid down his govern-
ment, nor was turned out of it, but we may ſuppoſe, as a chriſtian ma-
giſtrate, by his influence helped very much to propagate chriſtianity in
that iſland. The tradition of the Roman church, which has taken care
to find biſhopricks for all the eminent converts we read of in the Acts,
has made this Sergius Paulus Biſhop of Narbon in France, left there by
Paul in his journey to Spain. -
III. Their departure from the iſland of Cyprus. It is probable that
they did a great deal more there than is here recorded, where an account
is given only of that which was extraordinary—the converſion of the
deputy. When they had done what they had to do,
1. They quitted the country, and went to Perga. Thoſe that went,
were Paul, and his company, which, it is probable, was increaſed in Cy-
prus, many being defirous to accompany him. AyzxSévres of relei rºy
Høvågy—They that were about Paul, looſed from Paphos; which ſuppoſes
that he went too ; but ſush an affection had his new friends for him,
that they were always about him, and by their good will would be never
from him. - - -
2. Then John Mark quitted them, and returned to Jeruſalem, without
the conſent of Paul and Barnabas ; either he did not like the work, or
he wanted to go ſee his mother. It was his fault, and we ſhall hear of
it again.
14. But when they departed from Perga, they came to
Antioch in Piſidia, and went into the ſynagogue on the
ſabbath-day, and ſat down. , 15. And after the reading of
the law and the prophets, the rulers of the ſynagogue ſent
unto them, ſaying, Ye men and brethren, if ye have any
word of exhortation for the people, ſay on. 16. Then
Paul ſtood up, and beckoning with his hand, ſaid, Men of
Iſrael, and ye that fear God, give audience. 17. The
God of this people of lſrael choſe our fathers, and exalted
the people when they dwelt as ſtrangers in the land of
T'gypt, and with a high arm brought he them out of it.
Y
THE ACTS, XIII.
| they
|
Paul at Antioch in Piſidia.
18. And about the time of forty years ſuffered he their
manners in the wilderneſs. 19. And when he had de-
ſtroyed ſeven nations in the land of Canaan, he divided .
their land to them by lot. 20. And after that he gave
unto them judges about the ſpace of four hundred and
fifty years, until Samuel the prophet. 21. And after-
ward they deſired a king : and God gave unto them Saul
the ſon of Cis, a man of the tribe of Benjamin, by the
ſpace of forty years. 22. And when he had removed him,
he raiſed up unto them David to be their king; to whom
alſo he gave teſtimony, and ſaid, I have found David the
ſon of Jeſſe, a man after mine own heart, which ſhall fulfil
all my will. 23. Of this man's ſeed hath God, according
to his promiſe, raiſed unto Iſrael a Saviour, Jeſus: 24.
When John had firſt preached before his coming, the bap-
tiſm of repentance to all the people of Iſrael. 25. And as
John fulfilled his courſe, he ſaid, Who think ye that I am :
I am not he. But, behold, there cometh one after me,
whoſe ſhoes of his feet I am not worthy to looſe. 26.
Men and brethren, children of the ſtock of Abraham, and
whoſoever among you feareth God, to you is the word of
this ſalvation-ſent. 27. For they that dwell at Jeruſalem,
and their rulers, becauſe they knew him not, nor yet the
voices of the prophets which are read every ſabbath-day,
they have fulfilled them in condemning him. 28. And
though they found no cauſe of death in him, yet deſired
Pilate that he ſhould be ſlain. 29. And when they
had fulfilled all that was written of him, they took him
down from the tree, and laid him. in a ſepulchre. 30.
But God raiſed him from the dead : 31. And he was
ſeen many days of them which came up with him from
Galilee to Jeruſalem, who are his witneſſes unto the peo-
ple. 32. And we declare unto you glad tidings, how that
the promiſe which was made unto the fathers, 33. God
hath fulfilled the ſame unto us their children, in that he
hath raiſed up Jeſus again; as it is alſo written in the ſe-
cond pſalm, Thou art my Son, this day have I begotten
thee. 34. And as concerning that he raiſed him up from
the dead, now no more to return to corruption, he ſaid on
this wiſe, I will give you the ſure mercies of David. 35.
Wherefore he faith alſo in another pſalm, Thou ſhalt not
ſuffer thy Holy One to ſee corruption. 36. For David,
after he had ſerved his own generation by the will of God,
fell aſleep, and was laid unto his fathers, and ſaw corrup-
tion : 37. But he, whom God raiſed again, ſaw no cor-
ruption. 38. Be it known unto you therefore, men and
brethren, that through this man is preached unto you the
forgiveneſs of fins : 39. And by him all that believe are
juſtified from all things, from which ye could not be juſ.
tified by the law of Moſes. 40. Beware therefore, left
that come upon you which is ſpoken of in the prophets;
41. Behold, ye deſpiſers, and wonder, and periſh; for I
work a work in your days, a work which ye ſhall in no
wiſe believe, though a man declare it unto you.
Perga in Pamphylia was a noted place, eſpecially for a temple there
erected to the goddeſs Diana, yet nothing at all is related of what Paul
and Barnabas did there, only that thither they came, (v. 13.) and thence
they departed, v. 14. But the hiſtory of the apoſtles’ travels, as that of
Chriſt’s, paſſes by many things worthy to have been recorded, becauſe
“if all ſhould have been written, the world could not have contained
the books.”
THE ACTS, XIII.
Paul at Antioch in Piſidia.
But the next place we find them in, is, another Antioch, ſaid to be
in Piſidia, to diſtinguiſh it from that Antioch in Syria, from whence they
were ſent out. Piſidia was a province of the leſſer Aſia, bordering upon
Pamphylia ; this Antioch, it is likely, was the metropolis of it ; abun-
dance of Jews lived there, and to them the goſpel was to be firſt preached;
and Paul’s ſermon to them is what we have in theſe verſes, which, it is
likely, is the ſubſtance of what was preached by the apoſtles generally
Yo the Jews in all places; for in dealing with them, the proper way was
to ſlew them how the New Teſtament, which they would have them to
receive, exactly agreed with the Old Teſtament, which they not only re-
ceived, but were zealous for. - *
We have here, *
I. The appearance which Paul and Barnabas made in a religious aſ ||
fembly of the Jews at Antioch, v. 14. Though they had lately had ſuch
good ſucceſs with a Roman deputy, yet, when they came to Antioch, they
did not inquire for the chief magiſtrate, or make their court to him, but
they applied themſelves to the Jews ; which is a further proof of their
good affection to them, and their defire of their welfare.
1. They obſerved their time of worſhip, on the ſabbath-day, the Jewiſh
ſabbath. The firſt day of the week they obſerved among themſelves as a
Chriſtian ſabbath; but if they will meet the Jews, it muſt be on the
ſeventh-day ſabbath; which therefore, upon ſuch occaſions, they did as
yet ſometimes obſerve. For though it was by the death of Chriſt that
the ceremonial law died, yet it was in the ruins of Jeruſalem that it was
to be buried; and therefore, though the morality of the fourth com-
mandment was entirely transferred to the chriſtian ſabbath, yet it was
not incongruous to join with the Jews in their ſabbath-ſanétification.
2. They met them in their place of worſhip, in the ſynagogue. Note,
Sabbath-days ſhould be kept holy in ſolemn aſſemblies, they are inſtituted
chiefly for public worſhip ; the ſabbath-day is a holy convocation, and for
that reaſon no ſervile work muſt be done therein. Paul and Barnabas were
ſtrangers; but wherever we come, we muſt inquire out God’s faithful
worſhippers, and join with them, (as theſe apoſtles here did,) as thoſe
that deſire to keep up a communion with all ſaints; though they were
ftrangers, yet they were admitted into the ſynagogue, and to ſit down there.
Care ſhould be taken in places of public worſhip, that ſtrangers be ac-
commodated, even the pooreſt; for thoſe we know nothing elſe of, we
know this, that they have precious ſouls, which our charity binds us to
be concerned for. - i &
II. The invitation given them to preach.
1. The uſual ſervice of the ſynagogue was performed; (v. 15.) The
law and the prophets were read, a portion of each, the leſſons for the day.
Note, When we come together to worſhip God, we muſt do it not only
by prayer and praiſe, but by the reading and hearing of the word of God;
hereby we give him the glory due to his name, as our Lord and Law-
! We're - r
£ 2. When that was done, they were aſked, by the rulers of the ſyna-
gogue, to give them a ſermon ; (v. 15.) they ſent a meſſenger to them
with this reſpectful meſſage, “Men and brethren, if ye have any word of
exhortation for the people, ſay on.” It is probable that the rulers of
the ſynagogue had met with them, and been in private converſation with
them before ; and if they had not an affection to the goſpel, yet they had
at leaſt the curioſity to hear Paul preach ; and therefore, not only gave
him permiſſion, but begged the favour of him, that he would ſpeak a
word of eahortation to the people. Note, {1.) The bare reading of the
ſcriptures in the public aſſemblies is not-ſufficient, but they ſhould be ex-
pounded, and the people exhorted out of them. This is ſpreading the
met, and affiſting people in doing that which is neceſſary to the making
of the word profitable to them—that is, the applying of it to them-
felves.
(2.) Thoſe that preſide, and have power, in public aſſemblies, ſhould
provide for a word of exhortation to the people, whenever they come to-
gether. (3.) Sometimes a word of exhortation from a ſtrange miniſter
may be of great uſe to the people, provided he be well approved. It is
likely, Paul did often preach in the ſynagogue, when he was not thus in-
vited to it by the rulers of the ſynagogues; for he often preached with
much contention, I Theſſ. 2. 2. But theſe were more noble, more ge-
nerous, than the rulers of the ſynagogues commonly were. -
III. The ſermon Paul preached in the ſynagogue of the Jews, at the
invitation of the rulers of the ſynagogue. He gladly embraced the op-
portunity given him to preach Chriſt to his countrymen the Jews; he
did not obječt to them, that he was a ſtranger, and that it was none of
his buſineſs; nor obječt to himſelf, that he may get ill-will by preaching
Chriſt among the Jews ; but ſtood up, as one prepared and determined to |
ſpeak, and beckoned with his hand, to excite and prepare them to hear;
he waved his hand as an orator, not only defiring filence and attention,
but endeavouring to move affection, and to ſhew himſelf in earneſt. Per-
haps, upon the moving of them to give an exhortation to the people, there
were thoſe in the ſynagogue, that were ready to mutiny againſt the rulers,
and oppoſed the toleration of Paul’s preaching, and that occaſioned ſomé
tumult and commotion, which Paul endeavoured to quiet by that decent
motion of his hand; as alſo by his modeſt defire of a patient impartial
hearing; “Men of Iſrael, that are Jews by birth, and ye that fear God,
that are proſelyted to the Jewiſh religion, give audience; let me beg your
attention a little, for I have ſomething to ſay to you, which concerns
your everlaſting peace, and would not ſay it in vain.” - &
Now this excellent ſermon is recorded, to ſhew that thoſe who
preached the goſpel to the Gentiles, did it not till they had firſt uſed
their utmoſt endeavours with the Jews, to perſuade them to come in,
and take the benefit of it; and that they had no prejudice at all againſt
the Jewiſh nation, nor any defire “ that they ſhould periſh, but rather
that they ſhould turn and live.” Every thing is touched in this ſermon,
that might be proper, either to convince the judgment or infinuate into
the affections of the Jews, to prevail with them to receive and embrace
Chriſt as the promiſed Meſſiah. , .
1. He owns them to be God’s favourite people, whom he had taken
into ſpecial relation to himſelf, and for whom he had done great things.
| Probably, the Jews of the diſperſion, that lived in other countries, being
more in danger of mingling with the nations, were more jealous of their
peculiarity than thoſe that lived in their own land were ; and therefore
Paul is here very careful to take notice of it, to their honour.
(1.) That the God of the whole earth, was, in a particular manner, the
God of this people Iſrael, a God in covenant with them, and that he had
given them a revelation of his mind and will, ſuch as he had not given to
any other nation or people; ſo that hereby they were diſtinguiſhed from,
and dignified above, all their neighbours, having peculiar precepts to be
governed by, and peculiar promiſes to depend upon. -
(2.) That he had choſen their fathers to be his friends ; Abraham was
called the friend of God; to be his prophets, by whom he would reveal
his mind to his church, and to be the truſtees of his covenant with the
church. He puts them in mind of this, to let them know that the reaſon
why God favoured them, though undeſerving and ill deſerving, was, be-
cauſe he would adhere to the choice he had made of their fathers, Deut.
7. 7, 8. They were beloved purely for the father’s ſake, Rom. 11. 28.
(3.) That he had exalted that people, and put a great deal of honour
upon them, had advanced them into a people, and raiſed them from no-
thing, then, when they dwelt as ſtrangers in the land of Egypt, and had no-
thing in them to recommend them to the divine favour. They ought to
remember this, and to infer from hence, that God was no debtor to
them ; for it was ea mero motu-out of his mere good pleaſure, and not
upon a valuable confideration, that they had the grant of the divine fa-
vour; and therefore it was revocable at pleaſure; and God did them no
wrong, if he at length plucked up the hedge of their peculiarity. But
they were debtors to him, and obliged to receive ſuch further diſcoveries
as he ſhould make of his will, and to admit ſuch further additions as he
ſhould make to his church. - -
(4.) That he had with a high hand brought them out of Egypt, where
they were not only ſtrangers, but captives; had delivered them at the ex-
| penſe of a great many miracles, both of mercy to them, and judgment on
their oppreſſors; (ſigns, and wonders, Deut. 4. 34.) and at the expenſe
of a great many lives, “all the firſt born of Egypt, Pharaoh, and all his
hoſt, in the Red ſea; I gave Egypt for thy ranſom, gave men for thee,”
Iſa. 43. 3, 4. - gº g
(5.) That he had ſuffered their manners forty years in the wilderneſs,
v. 18. ‘Ergomopégna’sy. Some think it ſhould be read, trºopoeigngry—he
educated them, becauſe that is the word the Septuagint uſe concerning
the fatherly care God took of that people, Deut. 1, 31. Both may be
included; for, [1..] God made a great deal of proviſion for them for
forty years in the wilderneſs; miracles were their daily bread, and kept
them from ſtarving ; they lacked not any thing. [2.]. He exerciſed a
great deal of patience with them ; they were a provoking, murmuring,
unbelieving, people; and yet he bore with them, did not deal with them
as they deſerved, but ſuffered his anger many a time to be turned away
by the prayer and interceſion of Moſes. So many years as we have each
of us lived in this world, we muſt own that God has thus been as a ten-
der Father to us, has ſupplied our wants, has fed us all our life long unto
this day, has been indulgent to us, a God of pardous, (as he was to Iſrael,
Neh. 9. 17.) and not extreme to mark what we have done amiſs; we have
THE ACTS, XIII.
tried his patience, and yet not tired it. Let not the Jews inſiſt too much
upon the privileges of their peculiarity, for they had forfeited them a
thouſand times. * r
6. That he had put them in poſſeſſion of the land of Canaan ; (v. 19.) -
“When he had deſtroyed ſeven nations in the land of Canaan,” that
were doomed to be rooted out to make room for them, he divided their
land to them by lot, and put them in poſſeſſion of it. This was a fignal
favour of God to them, and he owns that hereby a great honour was put
upon them, which he would not in the leaſt derogate from.
(7.) That he had raiſed up men, ſpirited from heaven, to deliver them
out of the hands of thoſe that invaded their rights, and oppreſſed them
after their ſettlement in Canaan, v. 20, 21. [1..] He gave them judges,
men qualified for public ſervice, and, by an immediate impulſe upon their
ſpirits, called to it, pro re nata—as the occaſion required. Though they
were a provoking people, and were never in ſervitude but their fin
brought them to it, yet, upon their petition, a deliverer was raiſed up.
The critics find ſome difficulty in computing thºſe four hundred and
Jifty years. From the deliverance out of Egypt, to David’s expulſion of
the Jebuſites from the ſtrong-hold of Zion, which completed the caſting
out of the heathen nations, was four hundred and fifty years; and moſt
of that time they were under judges. Others thus ; The government
of the judges, from the death of Joſhua to the death of Eli, was juſt
three hundred thirty-nine years; but it is ſaid to be [&s] as it were four
hundred and fifty years ; becauſe the years of their ſervitude to the ſeveral
nations that oppreſſed them, though really they were included in the
years of the judges, are yet mentioned in the hiſtory as if they had been
diſtinét from them. Now theſe, all put together, make one hundred and
eleven years, and thoſe added to the three hundred thirty-nine, make them
Jour hundred and fifty ; as ſo many, though not really ſo many. [2.]
He governed them by a prophet, Samuel, a man divinely inſpired to pre-
fide in their affairs. [3.] He afterward, at their requeſt, ſet a king over
them, (v. 21.) Saul, the ſon of Cis. Samuel’s government and his laſted
Jorty years ; which was a kind of tranſition from the theocracy to the
kingly government. [4.] At laſt, he made David their king, v. 22.
When God had removed Saul, for his mal-adminiſtration, “ he raiſed up
unto them David to be their king, and made a covenant of royalty
with him, and with his ſeed.” Then, when he had removed one king,
he did not leave them as ſheep without a ſhepherd, but ſoon raiſed up
another ; raiſed him up from a mean and low eſtate, raiſed him up on high,
2 Sam. 23. 1. He quotes the teſtimony God gave concerning him, Firſt,
That his choice was divine; I have found David, Pſal. 89. 20. God
himſelf pitched upon him. Finding implies ſeeking ; as if God had
ranſacked all the families of Iſrael to find a man fit for his purpoſe, and
this was he. Secondly, That his charaćter was divine ; a man after my
own heart ; ſuch a one as I would have ; one on whom the image of God
is ſtamped, and therefore one in whom God is well pleaſed, and whom he
approves. This charaćter was given of him before he was firſt anointed,
1 Sam. 18. 14. “The Lord hath fought him out a man after his own
heart,” ſuch a one as he would have. Thirdly, That his condućt was
divine, and under a divine direétion; He ſhall fulfil all my will. He
ſhall deſire and endeavour to do the will of God, and ſhall be enabled
to do it, and employed in the doing of it, and go through with it.
Now all this ſeems to ſhew not only the ſpecial favour of God to the
people of Iſrael, (which the apoſtle is very willing to oblige them with
the acknowledgment of,) but the further favours of another nature,
which he deſigned them, and which were now, by the preaching of the
goſpel, offered to them. Their deliverance out of Egypt, and ſettlement
in Canaan, “ were types and figures of good things to come ;” the chan-
ges of their government ſhewed that it made nothing perfect, and therefore
muſt give way to the ſpiritual kingdom of the Meſfiab, which was now
in the ſetting up, and which, if they would admit it, and ſubmit to it,'
would be the glory of their people Iſrael; and therefore they needed not
conceive any jealouſy at all of the preaching of the goſpel, as if it tended
in the leaſt to damage the true excellencies of the Jewiſh church.
2. He gives them a full account of our Lord Jeſus, paſſing from
David to the Son of David, and ſhews, that this Jeſus is his promiſed ||
Seed ; (v. 23.) Qf this man’s ſeed; from that root of Jeffe, from that
“man after God’s own heart, hath God, according to his promiſe, raiſed
unto Iſrael a Saviour, Jeſus,” who carries ſalvation in his name. How
welcome ſhould the preaching of the goſpel of Chriſt be to the Jews,
and how ſhould they embrace it, as well worthy of all acceptalion, when
it brought them the tidings, (1.) Of a Saviour, to deliver them out of
the hands of their enemies, as the judges of old, who were therefore called
saviours; but this a Saviour to do that for them, which, it appears by |
Jore his coming, v, 24.
Paul at Antioch in Piñdia.
the hiſtory, thoſe could not do—to ſave them from their ſºns, their
worſt enemies. (2.) A Saviour of God’s raiſing up, that has his com-
miſſion from heaven. (3.) Raiſed up to be a Saviour unto Iſrael, to
them in the firſt place ; he was ſent to bleſs them ; ſo far was the goſpel
from defigning the rejection of Iſrael, that it deſigned the gathering of
them (4.) Raiſed up of the ſeed of David, that ancient, royal family,
which the people of Iſrael gloried ſo much in, and which at this time,
to the great diſgrace of the whole nation, was buried in obſcurity. It
ought to be a great ſatisfaction to them, “ that God had raiſed up, this
horn of ſalvation for them in the houſe of his ſervant David,” Luke 1.
69. (5.) Raiſed up according to his promiſe, the promiſe to David, (Pſal.
132, 11.) the promiſe to the Old Teſtament church, in the latter times
of it; I will raiſe unto David a righteous branch, Jer, 23. 5. This pro-
miſe was it to which the twelve tribes hoped to come ; (ch. 26. 7.) why
then ſhould they entertain it ſo coldly, now that it was brought to them?
Now, concerning this Jeſus, he tells them, -
[1..] That John the Baptiſt was his harbinger and forerunner; that
great man, whom all acknowledged to be a prophet. Let them not ſay
that the Meſfiah’s coming was a ſurpriſe upon them, and that that might
excuſe them if they took time to conſider whether they ſhould entertain
him or no ; for they had ſufficient warning by John, who preached be.
Two things he did, -
Firſt, He made way for his entrance, by preaching the baptiſm of re-
pentance, not to a few ſele&t diſciples, but to all the people of Iſrael; he
ſhewed them their fins, “ warned them of the wrath to come, called
them to repentance,” and to bring forth fruits meet for repentance, and
bound thoſe to this, who were willing to be bound by the ſolemn rite ov
fign of baptiſm ; and by this he made ready a people prepared for the Lord
Jeſus, to whom his grace would be acceptable, when they were thus
brought to know themſelves. -
Secondly, He gave notice of his approach ; (v. 25.) As he fulfilled his
courſe, when he was going on vigorouſly in his work, and had had won.
derful ſucceſs in it, and an eſtabliſhed intereſt ; “ Now,” ſaith he to
thoſe that attended his miniſtry, “’ Who think ye that I am P What no-
tions have ye of me, what expectations from me? You may be thinking
that I am the Meſſiah, whom you expe&t ; but you are miſtaken, I am.
not he (ſee John l. 20.) but he is at the door; behold, there cometh one
immediately after me, who will ſo far exceed me upon all accounts, that I
am not worthy to be employed in the meaneſt office about him, no not
to help him on and off with his ſhoes; whoſe ſhoes of his feet I am not
worthy to unlooſe ; and you may gueſs who that muſt be.”
[2.] That the rulers and people of the Jews, who ſhould have wel.
comed him, and been his willing, forward, faithful, ſubjećts, were his
perſecutors and murderers. When the apoſtles preach Chriſt as the
Saviour, they are ſo far from concealing his ignominious death, and
drawing a veil over it, that they always preach Chriſt crucifted, yea, and
(though that added much to the reproach of his ſufferings) crucified by
his own people, by them that dwelt in Jeruſalem, the holy city, the royal
city, and their rulers, v. 27.
Firſt, Their fin was, that though they found no cauſe of death in him,
could not prove him, no, nor had any colour to ſuſpect him, guilty of any.
crime, (the judge himſelf that tried him, when he had heard all they
could ſay againſt him, declared he “found no fault in him,) yet they
deſired Pilate that he might be ſlain,” (v. 28.) and preſented their addreſs
againſt Chriſt with ſuch fury and outrage, that they compelled Pilate to
crucify him, not only contrary to his inclination, but contrary to his
conſcience; they condemned him to ſo great a death, though they could
not convićt him of the leaſt fin. Paul cannot charge this upon his hear-
ers, as Peter did; (ch. 2. 23.) “You have with wicked hands crucified
and ſlain him ;” for theſe, though Jews, were far enough off; but he
charges it upon the Jews at Jeruſalem, and the rulers, to ſhew what little
reaſon thoſe Jews of the diſperſion had to be ſo jealous for the honour.
of their nation as they were, when it had brought upon itſelf ſuch a
load and ſtain of guilt as this, and how juſtly they might have been cut
off from all benefit by the Meſfiab, who had thus abuſed him, and yet
they were not ; but, notwithſtanding all this, the preaching of this goſ-
pel ſhall begin at Jeruſalem. -
Secondly, The reaſon of this was, becauſe they knew him not, v. 27.
They knew not who he was, nor what errand he came into the world.
upon ; for “if they had known, they would not have crucified the Lord.
of glory.” Chriſt owned this in extenuation of their crime; They know.
not what they do - and ſo did Peter ; I wot, that through ignorance 3/e
did this, ch. 3. 17. It was alſo becauſe they knew not the voice of the
prophets, though they heard them read every ſabbath-day ; they dić
* THE ACTS, XIII.
Paul at Antioch in Piſidia.
not underſtand nor confider that it was foretold that the Meſſiah ſhould
ſuffer, or elſe they would never have been the inſtruments of his ſuffer-
ing. Note, Many that read the prophets, do not know the voice of the
prophets, do not underſtand the meaning of the ſcriptures ; they have
the found of the goſpel in their ears, but not the ſenſe of them in their
heads, or favour of them in their hearts. And therefore men do not
know Chriſt, nor know how to carry it toward him, becauſe they do not
know the voice of the prophets, who teſtifted beforehand concerning
Christ. • -
Thirdly, God overruled them for the accompliſhment of the prophe-
cies of the Old Teſtament ; Becauſe they knew not the voice of the pro-
phets, which warned them not to touch God’s Anointed, they fulfilled them
in condemning him ; for ſo it was written, that “ Meſfiah the Prince
ſhall be cut off; but not for himſelf.” Note, It is poſſible that men
may be fulfilling ſcripture-prophecies, even when they are breaking
feripture-precepts; particularly in the perſecution of the church, as in
the perſecution of Chriſt. And this juſtifies the reaſon which is ſome-
times given for the obſcurity of ſcripture-prophecies, that if they were
too plain and obvious, the accompliſhment of them would thereby be
prevented. So Paul faith here, “Becauſe they knew not the voice of
the prophets, therefore they have fulfilled them ;”, which implies that if
they had underſtood them, they would not have fulfilled them.
Fourthly, All that was foretold concerning the ſufferings of the Meſ-
fiah, was fulfilled in Chriſt; (v. 29.) When they had fulfilled all the reſt
that was written of him, even to the giving of him vinegar to drink in his
thirſt, then they fulfilled what was foretold concerning his being buried
—they “took him down from the tree, and laid him in a ſepulchre.”
This is taken notice of here, as that which made his reſurre&tion the
more illuſtrious.
buried have nothing more to do with this world, nor this world with
them. And therefore our complete ſeparation from fin is repreſented
by our being buried with Christ. And a good chriſtian will be willing
to be buried alive with Chriſt. They laid him in a ſepulchre, and thought
they had him faſt.
[3.] That he roſe again from the dead, and ſaw no corruption ; this
was the great truth that was to be preached; for it is the main pillar
by which the whole fabric of the goſpel is fººd and therefore he
inſiſts largely upon this, and ſhews, . . e
First, "That he roſe by conſent ; when he was impriſoned in the grave
for our debt, he did not break priſon, but had a fair and legal diſcharge
from the arreſt he was under ; (v. 30.) God raiſed him from the dead;
fent an angel on purpoſe to roll away the ſtone from the priſon-door,
returned him the ſpirit which at his death he had committed into the
hands of his Father, and quickened him by the Holy Ghoſt. His ene-
mies laid him in a ſepulchre, with deſign he ſhould always lie there ; g but
God ſaid, No ; and it was ſoon ſeen whoſe words would ſtand, his or
their’s. .
Secondly, That there was ſufficient proof of his being riſen; (v. 31.)
He was ſeen many days, in divers places, upon divers occaſions, by them
that were moſt intimately acquainted with him ; for they came up with
him from Galilee to Jeruſalem, were his conſtant attendants, and they are
his witneſſes unto the people ; they were appointed to be fo, have atteſted
the thing many a time, and are ready to atteſt it though they were to
die for the ſame. Paul ſays nothing of his own ſeeing him, (which he
mentions 1 Cor. 15. 8.) becauſe it was in a viſion, which was more con-
vincing to himſelf than it could be when produced to others.
Thirdly, That the reſurreótion of Chriſt was the performance of the
promiſe made to the patriarchs ; it was not only true news, but good
news ; “ In declaring this, we declare unto you glad tidings, (v. 32, 33.)
which ſhould be in a particular manner acceptable to you Jews; ſo far
are we from deſigning to put any ſlur upon you, or do you any wrong,
that the doćtrine we preach, if you receive it aright, and underſtand it,
brings you the greateſt honour and ſatisfaction. imaginable ; for it is in
the reſurre&tion of Chriſt, that the promiſe which was made to 3your fa-
thers, is fulfilled to you.” He acknowledges it to be the dignity of the
Jewiſh nation, that to them pertained the promiſes, (Rom. 9. 4.) that
they were the heirs of the promiſe, as they were the children of the pa.
triarchs to whom the promiſes were firſt made. The great promiſe of
the Old Teſtament, was that of the Meſfiah, in whom all the families of
the earth should be bleſſed, and not the family of Abraham only ; though
it was to be the peculiar honour of that family, that he ſhould be raiſed
up of it, yet it was to be the common benefit of all families, that he
ſhould be raiſed up to them. Note, 1. God. hath raiſed up. Jeſus, ad-
vanced him, and exalted him ; raiſed him again ; ſo we read it, meaning
VoI. V. No. 93. -
Chriſt was ſeparated from this world, as thoſe that are |
jrom the dead. We may take in both ſenſes. - God raiſed up Jeſus to
be a Prophet, at his baptiſm ; to be a Prieſt to make atonement, at his
death ; and to be a King to rule over all, at his aſcenſion; and his raiſing
him up from the dead was the confirmation and ratification of all theſe
commiſſions, and proved him raiſed of God to theſe offices. 2. This is
the fulfilling of the promiſes made to the fathers, the promiſe of ſending
the Meſſiah, and of all thoſe benefits and bleſfings which were to be had
with him, and by him ; “This is he that ſhould come ; and in him you.
have all that God promiſed in the Meſfiah, though not all that you pro-
miſed yourſelves.” Paul puts himſelf into the number of the Jews, to
whom the promiſe was fulfilled, to us their children. Now if they who
preached the goſpel, brought them theſe glad tidings, inſtead of looking
upon them as enemies to their nation, they ought to careſs them as their
beſt friends, and embrace their doćtrine with both arms; for if they va-
lued the promiſe ſo much, and themſelves by it, much more the perform-
ance. And the preaching of the goſpel to the Gentiles, which was the
great thing that the Jews found themſelves aggrieved at, was ſo far from
infringing the promiſe made to them, that the promiſe itſelf, that all the
Jamilies of the earth ſhould be bleſſed in the Meſfiah, could not otherwiſe
be accompliſhed. -
Fourthly, That the reſurre&tion of Chriſt was the great proof of his
being the Son of God; and confirms what was written in the ſecond
Pſalm ; (thus ancient was the order in which the Pſalms are now placed ;)
Thou art my Son, this day have I begotten thee; that the reſurre&tion of
Chriſt from the dead was deſigned to evidence and evince this, is plain
from that of the apoſtle; (Rom. 1. 4.) “He was declared to be the
Son of God with power, by the reſurre&tion from the dead.” When
he was firſt raiſed up out of obſcurity, God declared concerning him by
a voice from heaven, This is my beloved Son, (Matth. 3. 17.) which has
a plain reference to that in the ſecond Pſalm, Thou art my Son ; abund-
ance of truth there is couched in thoſe words, that this Jeſus was “be-
gotten of the Father before all worlds; was the Brightneſs of his glory,
and the expreſs Image of his perſon,” as the ſon is of the father’s : that
he was the A3)3, the etermal Thought of the eternal Mind; that he was
conceived by the power of the Holy Ghoſt in the womb of the virgin ;
for upon that account alſo, that Holy Thing was called the Son of God;
(Luke 1. 35.) that he was God’s Agent in creating and governing the
world, and in redeeming it and reconciling it to himſelf, and faithful as
a Son in his own houſe ; and as ſuch was Heir of all things. Now all
this which was declared at Chriſt’s baptiſm, and again at his transfigura-
tion, was undeniably proved by his reſurre&tion. The decree which was
ſo long before declared, was then confirmed ; and the reaſon why it was
impoſſible he ſhould be held by the bands of death, was, becauſe he was
the Son of God, and conſequently had life in himſelf, which he could
not lay down but with a deſign to reſume it. When his eternal genera-
tion is ſpoken of, it is not improper to ſay, “This day have I begotten
thee; for from everlaſting to everlaſting,” is with God as it were one
and the ſame eternal day. Yet it may alſo be accommodated to his re-
ſurre&tion, in a ſubordinate ſenſe, “This day have I made it to appear
that I have begotten thee; and this day have I begotten all that are
given to thee :” for it is ſaid, (1 Pet. 1. 3.) that the God and Falher
of our Lord Jeſus Christ, as our God and Father, “ hath begotten us
again to a lively hope, by the reſurrečtion of Jeſus Chriſt from the dead.”
Fifthly, That his being raiſed the third day, ſo as not to ſee corrup-
tion, and to a heavenly life, ſo as no more to return to corruption, to the
ſtate of the dead, as others did who were raiſed to life, further confirms
his being the Meſfiah promiſed.
1. He roſe, to die no more ; ſo it is expreſſed, Rom. 6.9. “As con-
cerning that he raiſed him up from the dead, now no more to return to
corruption,” that is, to the grave, which is called corruption, Job 17. 14.
Lazarus came out of the grave with his grave-clothes on, becauſe he was
to uſe them again ; but Chriſt, having no more occaſion for them, left
them behind. Now this was the fulfilling of that ſcripture, (Iſa. 55. 3.)
I will give you the ſure mercies of David; to: $ziz Accºlò t& Tris &–the
holy things of David, the faithful things; for in the promiſe made to
David, and in him to Chriſt, great ſtreſs is laid upon the faithfulneſs of
God, (Pſ. 89. 1, 2, 5, 24, 33.) and upon the oath God had ſworn by
his holineſs, v. 35. Now this makes them ſure mercies indeed, that he
who is intruſted with the diſpenſing of them, is riſen, to die no more;
ſo that he ever lives to ſee his own will executed, and the bleſfings he
hath purchaſed for us, given out to us. As if Chriſt had died, and had
not riſen again, ſo if he had riſen to die again, we had come ſhort of the
ſure mercies, or at leaſt could not have been ſure of them.
2. He roſe ſo ſoon after he was dead, that his body did not ſee cor-
D d -
THE ACTS, XIII.
es-e.
ruption; for it is not till the third day that the body begins to change.
Now this was promiſed to David, it was one of the ſure mercies of Da-
vid; for it was ſaid to him in Pſ. 16. 10. “Neither wilt thou ſuffer
thy Holy One to ſee corruption,” v. 35. God had promiſed to David,
that he would raiſe up the Meſfiah of his ſeed, who ſhould therefore
be a Man, but ſhould not like other men ſee corruption. This promiſe
could not have its accompliſhment in David, but looked forward to
Chriſt. -
(1.) It could not be accompliſhed in David himſelf, (v. 36.) for
“ David, after he had ſerved his own generation, by the will of God,”
who raiſed him up to be what he was, “fell aſleep, and was laid to his
fathers, and ſaw corruption.” Here we have a ſhort account of the life,
death, and burial, of the patriarch David, and his continuance under the
power of death. [1..] His life; He served his own generation by the
will of God, before he ſlept the ſleep of death. David was a uſeful good
man; he did good in the world by the will of God, he made God’s pre-
cepts his rule; he ſerved his own generation, ſo as therein to ſerve God;
he ſo served and pleased men, (as whatever the king did, pleased the peo-
ple, 2 Sam. 3. 36.) as ſtill to keep himſelf the faithful ſervant of God.
See Gal. 1. 10. He ſerved the good of men, but did not ſerve the will
of men.
him for, and calling him to, a public ſtation, he ſerved his own genera-
tion ; for every creature is that to us, that God makes it to be. 1)avid
was a great bleſfing to the age wherein he lived, he was the ſervant of
his generation ; many are the curſe, and plague, and burthen, of their
generation. Even thoſe that are in a lower and narrower ſphere, muſt
look upon it, that therefore they live, to serve their generation ; and thoſe
that will do good in the world, muſt make themſelves servants of all,
l Cor. 9. 19. We were not born for ourſelves, but are members of
communities, to which we muſt ſtudy to be ſerviceable. Yet here is the
difference between David and Chriſt, that David was to ſerve only his
own generation, that generation in which he lived ; and therefore when
he had done what he had to do, and written what he had to write, he
died, and continued in the grave; but Chriſt (not by his writings or
words upon record only as David, but by his perſonal agency) was to
ſerve all generations, muſt ever live to reign over the houſe of Jacob,
not as David, for forty years, but for all ages, as long as the sun and
moon endured, Pſ. 89. 29. His throne muſt be as the days of heaven,
and all generations muſt be blessed in him, Pſ. 72. 17. [2.] His death;
He fell aſleep. Death is a ſleep, a quiet reſt, to thoſe who, while they
lived, laboured in the ſervice of God and their generation. Obſerve,
He did not fall aſleep till he had ſerved his generation, till he had done
the work for which God raiſed him up. God’s ſervants have their work
affigned them ; and when they have accomplished as a hireling their day,
them, and not till then, they are called to reſt. God’s witneſſes never
die till they have finiſhed their teſtimony; and then the ſleep, the death,
of the labouring man will be sweet. David was not permitted to build
the temple, and therefore when he had made preparation for it, which
was the ſervice he was deſigned to, he fell aſleep, and left the work to
Solomon. [3.] His burial ; He was laid to his fathers. Though he
was buried in the city of David, (1 Kings 2. 10.) and not in the ſepul-
chre of Jeſſe his father at Bethlehem, yet he might be ſaid to be laid to
his fathers ; for the grave, in general, is the habitation of our fathers, of
thoſe that are gone before us, Pſ, 49. 19. [4.] His continuance in the
grave; He saw corruption. We are ſure he did not riſe again ; this St.
Peter inſiſts upon, when he freely ſpeaks of the patriarch David ; (ch.
2. 29.) “He is both dead and buried, and his ſepulchre is with us unto
this day.” He ſaw corruption, and therefore that promiſe could not
have its accompliſhment in him. But,
(2.) It was accompliſhed in the Lord Jeſus ; (v. 37.) “He whom
God raiſed again, ſaw no corruption ;” for it was in him that the ſure
mercies were to be reſerved for us. He roſe the third day, and there-
fore did not ſee corruption then ; and he roſe to die no more, and there-
fore never did. Of him therefore the promiſe muſt be underſtood, and
no other.
3. Having given them this account of the Lord Jeſus, he comes to
make application of it. º
(J.) In the midſt of his diſcourſe, to engage their attention, he had
told his hearers, that they were concerned in all this ; (v. 26.) “To you
is the word of this ſalvation ſent ; to you firſt. If you by your unbelief
make it a word of rejection to you, you may thank yourſelves; but it is
ſent to you for a word of ſalvation ; if it be not ſo, it is your own fault.”
Let them not peeviſhly argue, that becauſe it was ſent to the Gentiles,
who had no communion with them, therefore it was not ſent to them; for
Or, by the will of God’s providence ſo ordering it, qualifying |
|
Paul at Antioch in Piſidia.
to them it was ſent in the firſt place. “To you men this is ſent, and not to
the angels that finned. To you living men, and not to the congregation
of the dead and damned, whoſe day of grace is over.” He therefore
ſpeaks to them with tenderneſs and reſpect; You are men and brethren ;
and ſo we are to look upon all thoſe that ſtand fair with us for the great
ſalvation, as having the word of ſalvation ſent to them. Thoſe to whom
he does by warrant from heaven here bring the word of ſalvation, are,
|[1..] The native Jews, Hebrews of the Hebrews, as Paul himſelf was ;
“Children of the stock of Abraham, though a degenerate race, yet to you
is this word of ſalvation ſent; nay, it is therefore ſent to you, to ſave
you from your fins.” It is an advantage to be of a good ſtock; for
though ſalvation does not always follow the children of godly parents,
yet the word of ſalvation does; “Abraham will command his children
and his houſehold after him.” [2.] The proſelytes; the Gentiles that
by birth were in ſome degree brought over to the Jews’ religion; “ l!/ho-
soever among you that feareth God. You that have a ſenſe of natural re-
ligion, and have ſubjected yourſelves to the laws of that, and taken hold
of the comforts of that, to you is the word of this salvation sent ; you need
the further diſcoveries and directions of revealed religion, are prepared
for them, and will bid them welcome, and therefore ſhall certainly be
welcome to take the benefit of them.” -
(2.) In the cloſe of his diſcourſe, he applies what he had ſaid con-
cerning Chriſt, to his hearers. He had told them a long ſtory concern-
ing this Jesus ; now they would be ready to aſk, What is all this to us 2
And he tells them plainly, it is to them.
[1..] It will be their unſpeakable advantage if they embrace Jeſus
Chriſt, and believe this word of ſalvation ; it will relieve them there
where their greateſt danger lies; and that is from the guilt of their fins;
“Be it known unto you therefore, men and brethren ; we are warranted
to proclaim it to you, and you are called to take notice of it.” He did
not ſtand up to preach before them, but to preach to them, and not with-
out hopes of prevailing with them ; for they are men, reaſonable crea.
tures, and capable of being argued with ; they are brethren, ſpoken to,
and dealt with, by men like themſelves; not only of the ſame nature, but
of the ſame nation. It is proper for the preachers of the goſpel to call
their hearers brethren ; as ſpeaking familiarly to them, and with an affec-
tionate concern for their welfare, and as being equally intereſted with
them in the goſpel they preach. Let all that hear the goſpel of Chriſt,
know theſe two things: - -
First, That it is an ačt of indemnity granted by the King of kings to
the children of men, who ſtand attainted at his bar of treaſon againſt his
crown and dignity ; and it is for and in confideration of the mediation of .
Chriſt between God and man, that this ačt of grace is paſſed and pro-
claimed; (v. 38.) “Through this Man, who died and roſe again, is
preached unto you the forgiveness of sins. We are to tell you, in God’s
name, that your fins, though many and great, may be forgiven, and how
it is come about that they may be ſo, without any injury to God’s ho-
nour ; and how you may obtain the forgiveneſs of your fins. We are
to preach repentance for the remiſſion of fins, and divine grace giving
both repentance and remiſſion of ſins. The remiſfion of fins is through
this Man, by his merit it was purehaſed, in his name it is offered, and by
his authority it is beſtowed; and therefore you are concerned to be ac-
quainted with him, and intereſted in him. We preach to you the for-
giveness ºf sins ; that is the ſalvation we bring you, the word of God;
and therefore you ought to bid us welcome and look upon us as your
friends, and meſſengers of good tidings.” -
Secondly, That it does that for us, which the law of Moſes could not
do. The Jews were jealous for the law, and becauſe it preſcribed ex-
piatory and pacificatory ſacrifices, and a great variety of purifications,
fancied they might be juſtified by it before God. “No,” ſaith Paul,
“be it known to you, that it is by Chriſt only, that they who believe in
him, and none elſe, are justified from all things, from all the guilt and
ſtain of fin, from which ye could not be justified by the law of Moses;”
(v. 39.) therefore they ought to entertain and embrace the goſpel, and
not to adhere to the law in oppoſition to it, becauſe the goſpel is perfec-
tive, not deſtructive, of the law. Note, 1. The great concern of ſinners,
is, to be juſtified, to be acquitted from guilt, and accepted as righteous
in God’s fight. 2. Thoſe are truly juſtified from all their guilt; for if
any be left charged upon the finner, he is undone. 3. It was impoſſible
for a finner to be juſtified by the law of Moſes; not by his moral law,
for we have all broken it, and are tranſgreſſing it daily, ſo that inſtead of
juſtifying us, it condemns us ; not by his remedial law, for it was not
poſſible that the blood of bulls and goats should take away fin, ſhould
ſatisfy God’s offended juſtice, or pacify the finner's wounded conſcience.
THE ACTS, XIII.
Paul at Antioch in Piſidia.
It was but a ritual and typical inſtitution. See Heb. 9. 4.—10. 1, 4.
4. By Jeſus Chriſt we obtain a complete juſtification; for by him a com-
plete atonement was made for fin. We are juſtified, not only by him as
our Judge, but by him as our Righteouſneſs, the Lord our Righteouſ:
neſs. 5. All that believe in Chriſt, that rely upon him, and give up them.
ſelves to be ruled by him, are juſtified by him, and none but they. 6.
What the law could not do for us, in that it was weak, that the goſpel of
Chriſt does ; and therefore it was folly, out of a jealouſy for the law of
Moſes and the honour of that inſtitution, to conceive a jealouſy of the
goſpel of Chriſt and the deſigns of that more perfeót inſtitution. -
[2.] It is at their utmoſt peril if they rejećt the goſpel of Chriſt, and
turn their backs upon the offer now made them; (v. 40,41.) “Beware
therefore ; you have a fair invitation given you, look to yourſelves, left
you either neglect or oppoſe it.” Note, Thoſe to whom the goſpel is
preached, muſt ſee themſelves upon their trial and good behaviour, and
are concerned to beware left they be found refuſers of the grace offered.
“Beware, left you not only come ſhort of the bleſfings and benefits
ſpoken of in the prophets, as coming upon thoſe that believe, but fall
under the doom ſpoken of in the prophets, as coming upon thoſe that
perfiſt in unbelief; lest that come upon you which is ſpoken of.” Note,
The threatenings are warnings; what we are told will come upon impe-
nitent finners, is deſigned to awaken us to beware left it do come upon
us. Now the prophecy referred to, we have Hab. 1. 5. where the de-
Ítruction of the Jewiſh nation by the Chaldeans is foretold as an incredi-
ble unparalleled deſtruction ; and that is here applied to the deſtrućtion
that was coming upon that nation by the Romans, for their rejećting of
the goſpel of Chriſt. The apoſtle follows the Septuagint tranſlation,
which reads, Behold, ye despisers ; (for, Behold, ye among the heathen ; )
becauſe it made the text more appoſite to his purpoſe.
First, “Take heed left the guilt come upon you, which was ſpoken
of in the prophets—the guilt of deſpiſing the goſpel and the tenders of
it, and deſpiſing the Gentiles that were advanced to partake of it. Be-
ware, left it be ſaid to you, Behold, ye despisers.” Note, It is the ruin
of many, that they deſpiſe religion, they look upon it as a thing below
them, and are not willing to ſtoop to it.
Secondly, “Take heed left the judgment come upon you, which was
ſpoken of in the prophets; that ye shall wonder and perish, wonderfully
periſh ; your perdition ſhall be amazing to yourſelves and all about you.”
They that will not wonder and be ſaved, ſhall wonder and periſh. They
that enjoyed the privileges of the church, and flattered themſelves with a
conceit that thoſe would ſave them, will wonder when they find their
vain preſumption overruled, and that their privileges do but make their
condemnation the more intolerable. Let the unbelieving Jews expect
that God will “work a work in their days, which you ſhall in no wiſe
believe, though a man declare it unto you.” This may be underſtood
as a predićtion, either, 1. Of their fin; that they ſhould be incredulous,
that that great work of God, the redemption of the world by Chriſt,
though it ſhould be in the moſt ſolemn manner declared unto them, yet
they would in no wise believe it, Iſa. 53. 1. Who hath believed our report 2
Though it was of God’s working, to whom nothing is impoſſible, and
of his declaring, who cannot lie, yet they would not give credit to it.
They that had the honour and advantage to have this work wrought in
their days, had not the grace to believe it. Or, 2. Of their deſtruc-
tion; the diſſolving of the Jewiſh polity, the taking of the kingdom of
God from them and giving it to the Gentiles, the deſtruction of their
holy houſe and city, and the diſperſion of their people, was a work which
one would not have believed ſhould ever have been done, confidering how
much they had been the favourites of Heaven. The calamities that were
brought upon them, were ſuch as were never before brought upon any
people, Matth. 24. 21. It was ſaid of their deſtrućtion by the Chal-
deans, and it was true of their laſt deſtruction, “All the inhabitants of
the world would not have believed that the enemy ſhould have entered
into the gates of Jeruſalem as they did,” Lam. 4. 12. Thus is there a
strange punishment to the workers of iniquity, eſpecially to the deſpiſers
of Chriſt, Job 31.3. -
42. And when the Jews were gone out of the ſyna-
gogue, the Gentiles befought that theſe words might be
preached to them the next ſabbath. 43. Now when the
congregation was broken up, many of the Jews and reli-
gious proſelytes followed Paul and Barnabas ; who, ſpeak-
ing to them, perſuaded them to continue in the grace of
God. 44. And the next ſabbath-day came almoſt the
whole city together to hear the word of God. 45. But
when the Jews ſaw the multitudes, they were filled with
envy, and ſpake againſt thoſe things which were ſpoken by
Paul, contradićting and blaſpheming, 46. Then Paul and
Barnabas waxed bold, and ſaid, It was neceſſary that the
word of God ſhould firſt have been ſpoken to you : but
ſeeing ye put it from you, and judge yourſelves unworthy
of everlaſting life, lo, we turn to the Gentiles. 47. For
ſo hath the Lord commanded us, ſaying, I have ſet thee
to be a light of the Centiles, that thou ſhouldeſt be for
ſalvation unto the ends of the earth. 48. And when the
Gentiles heard this, they were glad, and glorified the word
of the Lord : and as many as were ordained to eternal
life believed. 49. And the word of the Lord was pub-
liſhed throughout all the region. 50. But the Jews ſtirred
up the devout and honourable women, and the chief men
of the city, and raiſed perſecution againſt Paul and Bar-
nabas, and expelled them out of their coaſts. 51. But
| they ſhook off the duſt of their feet againſt them, and came
unto Iconium. 52. And the diſciples were filled with joy,
and with the Holy Ghoſt. -
The deſign of this ſtory being to vindicate the apoſtles, eſpecially
Paul, (as he doth himſelf at large, Rom. 11.) from the refle&tions of the
Jews upon him for preaching the goſpel to the Gentiles, it is here ob-
ſerved, that he proceeded therein with all the caution imaginable, and
upon due confideration, which here there is an inſtance of.
I. There were ſome of the Jews that were ſo incenfed againſt the
preaching of the goſpel, not to the Gentiles, but to themſelves, that they
would not bear to hear it, but went out of the ſynagogue while Paul was
preaching, (v. 42.) in contempt of him and his doćtrine, and to the diſ-
turbance of the congregation. It is likely, they whiſpered among
themſelves, exciting one another to it, and did it by conſent. Now this
ſpoke, -
P 1. An open infidelity; as plain a profeſſion of unbelief, as coming to
hear the goſpel is of faith. They thus publicly avowed their contempt
of Chriſt and of his doćtrine and law ; were not aſhamed, neither could
they bluſh : and they thus endeavoured to beget prejudices in the minds
of others againſt the goſpel ; they went out to draw others to follow
their pernicious ways. •
2. An obſtinate infidelity; they went out of the ſynagogue, not only
to ſhew that they did not believe the goſpel, but becauſe they were re-
ſolved they would not, and therefore got out of the hearing of thoſe
things that had a tendency to convince them. They stopped their ears,
like the deaf adder. Juſtly therefore was the goſpel taken from them,
when they firſt took themſelves from it; and turned themſelves out of
the church, before they were turned out of it. For it is certainly true,
God never leaves any till they firſt leave him.
II. The Gentiles were as willing to hear the goſpel as thoſe rude and
ill-conditioned Jews were to get out of the hearing of it; They beſòught
that theſe words, or words to this effect, “might be preached to them the
next ſabbath ;” in the week between, ſo ſome take it; on the ſecond and
fifth day of the week, which in ſome ſynagogues were their lečture days.
But it appears, (v. 44.) that it was the next ſabbath-day that they came
together. They begged,
1. That the ſame offer might be made to them, that was made to the
Jews. Paul in this ſermon had brought the word of ſalvation to the
Jews and proſelytes, but had taken no notice of the Gentiles ; and there-
fore they begged, that forgiveneſs of fins through Chriſt might be preach-
ed to them, as it was to the Jews. The Jews’ leavings, nay loathings,
were their longings. This juſtifies Paul in his preaching to them, that
he was invited to it, as Peter was ſent for to Cornelius. Who could refuſe
to break the bread of life to thoſe who begged ſo hard for it; and to
give that to the poor at the door, which the children at the table threw
under their feet 2 - | -
2. That the ſame inſtrućtions might be given to them. They had
heard the doćtrine of Chriſt, but did not underſtand it at the firſt hearing,
| nor could they remember all that they had heard, and therefore they
| begged it might be preached to them again. Note, It is good to have
THE ACTs, XIII.
the word of Chriſt repeated to us. What we have heard we ſhould defire |
to hear again, that it may take deep root in us, and the nail that is driven
may be clenched, and be as a nail in a ſure place. To hear the ſame
things ſhould not be grievous, becauſe it is ſafe, Phil. 3, 1. It aggra-
wates, the ill diſpoſition of the Jews, that the Gentiles defired to hear
that often, which they were not willing to hear once; and commends the
good diſpoſition of the Gentiles, that they did iſot follow the ill ex-
ample which the Jews ſet them.
III. There were ſome, nay, there were many, both of Jews and pro-
felytes, that were wrought upon by the preaching of the goſpel ; they
who aggravated the matter of the Jews’ rejećtion by the preaching of
the goſpel, cried out, as is uſual in ſuch caſes, “ They have cast away,
and cast off, all the people of God.” “Nay,” ſays Paul, “that is not
fo ; for abundance of the Jews have embraced Chriſt, and are taken in ;”
himſelf for one, Rom. I }. 1, 5. So it was here ; “ many of the Jews
and religious proſelytes followed Paul and Barnabas, and received fur-
ther inſtructions and encouragement from them. .
1. They ſubmitted to the grace of God, and were admitted to the
benefit and comfort of it ; that is implied in their being exhorted to con-
tinue in it. They followed Paul and Barnabas ; they became their diſ-
ciples, or rather the diſciples of Chriſt, whoſe agents they were. Thoſe
that join themſelves to Chriſt, will join themſelves to his miniſters, and
follow them. And Paul and Barnabas, though they were ſent to the
Gentiles, yet bid thoſe of the Jews welcome, that were willing to come
under their inſtructions; ſuch hearty well-wiſhers were they to all the
Jews and their friends, if they pleaſed. - +
2. They were exhorted and encouraged to perſevere herein ; Paul
and Barnabas, ſpeaking to them with all the freedom and friendſhip ima-
ginable, perſuaded them to continue in the grace of God; to hold faſt that
which they had received ; to continue in their belief of the goſpel of
grace ; to continue in their dependence upon the Spirit of grace, and at-
tendance upon the means of grace. And the grace of God ſhall not be
wanting to thoſe who thus continue in it.
IV. There was a cheerful attendance upon the preaching of the
goſpel the next ſabbath-day (v. 44.) Almost the whole city (the gene-
rality of which were Gentiles) came together to hear the word of God.
1. It is probable that Paul and Barnabas were not idle in the week-
days, but took all opportunities in the week between, (as ſome think
the Gentiles defired,) to bring them acquainted with Chriſt, and to raiſe
their expectations from him. They did a great deal of ſervice to the goſ.
pel in private diſcourſe and converſation, as well as in their public ſer-
mons. Wiſdom cried in the chief places of concourſe, in the opening
of the gates, as well as in the ſynagogues, Prov. 1. 20, 21.
2. This brought a vaſt concourſe of people to the ſynagogue on the
ſabbath-day ; ſome came out of curioſity, the thing being new ; others,
longing to ſee what the Jews would do upon the ſecond tender of the
goſpel to them ; and many who had heard ſomething of the word of
God, came to hear more ; and to hear it, not as the word of men, but as
the word of God, by which we muſt be ruled and judged. Now this juſti-
fied Paul in preaching to the Gentiles, that he met with the moſt encou-
raging auditories among them. There the fields were white to the harvest,
and therefore why ſhould he not there put in his fickle 2
V. The Jews were enraged at this ; and not only would not receive
the goſpel themſelves, but were filled with indignation at them that
crowded after it; (v.45.) When the Jews ſaw the multitudes, and confidered
what an encouragement it was to Paul to go on in his work, when he
ſaw people thus flying like doves to their windows, and what probability
there was that among theſe multitudes, ſome would be, without doubt,
wrought upon, and, it is likely, the greater part, to embrace Chriſt—this
filled them with envy. - -
1. They grudged the intereſt the apoſtles had in the people; were
vexed to ſee the ſynagogue ſo full when they were to preach. This was
the ſame ſpirit that worked in the Phariſees toward Chriſt, they were cut
to the heart when they ſaw the whole world go after him. When the
kingdom of heaven was opened, they not only would not go in themſelves,
but were angry with them that did. -
2. They oppoſed the doćtrine the apoſtles preached; They ſpake
against thoſe things, that were ſpoken by Paul, cavilled at them, ſtarted
objećtions againſt them, finding ſome fºil or other with every thing he
ſaid, contradicting, and blaſpheming ; &yréxeyoydºvrixã)oyres—contradicling,
they contradicted. They did it with the utmoſt ſpite and rage imagina-
ble ; they perſiſted in their contradićtion, and nothing would filence
them. They contradićted for contradićtion-ſake, and denied that which
was moſt evident. And when they could find no colour of objection,
Paul at Antioch in Piñdia.
/ -
they broke out into ill language againſt Chriſt and his goſpel, blaſphe.
ming him and it. From the language of the carnal man that receives not
the things of the Spirit of God, and thereforé contradićts them, they
proceed to the language of incarnate devils, and blaſpheme them. Com.
monly thoſe who begin with contradićting, end with blaſpheming.
VI. The apoſtles hereupon ſolemnly and openly declare themſelves
diſcharged from their obligation to the Jews, and 'at liberty to bring
the word of ſalvation to the Gentiles, even by the implicit conſent of the
Jews themſelves. Never let the Jews lay the fault of the carrying of the
kingdom of God to the Gentiles upon the apoſtles, for that conplaint
of their’s is for ever filenced by their own ačt and deed, for what they
did here, is for ever an eſtoppel " to it. “Tender and refuſal (we ſay)
are good payment in law.” The Jews had the refuſal of the goſpel,
and did refuſe it, and therefore ought not to ſay any thing againſt the
Gentiles’ having it. In declaring this, it is ſaid, (v. 46.) Paul and Bār-
nabas waved bold, more bold than they had been, while they were ſhy of
looking favourably upon the Gentiles, for fear of giving offence to the
Jews, and laying a ſtumbling-block in their way. Note, There is a time
for the preachers of the goſpel to ſhew as much of the boldneſs of the
lion as of the wiſdom of the ſerpent and the harmleſſneſs of the dove.
When the adverſaries of Chriſt’s cauſe begin to be daring, it is not for
its advocates to be retired and cowardly. While there is any hope of work-
ing upon thoſe that oppoſe themſelves, they muſt be instructed with meek-
neſs ; (2 Tim. 2, 25.) but when that method has long been tried in vain,
we muſt was bold, and tell them what will come of their oppoſition.
The impudence of the enemies of the goſpel, inſtead of frightening,
ſhould rather imbolden, the friends of its cauſe ; for they are ſure that
they have a good cauſe, and they know whom they have truſted to bear
them out. w / -
Now Paul and Barnabas, having made them a fair offer of goſpel grace,
here give them fair notice of their bringing it to the Gentiles ; if by any
means (as Paul ſays, Rom. 11. 14.) they might provoke them to emu-
lation. - - -
1. They own that the Jews were entitled to the firſt offer; “ It was
neceſſary that the word of God should firſt have been ſpoken to you,” to
whom the promiſe was made ; to you of the lost sheep of the houſe of
Iſrael, whom Chriſt reckoned himſelf firſt ſent to.” And his charge to
the preachers of his goſpel to begin at Jeruſalem, (Luke 24. 47.) was an
implicit direétion to all that went into other countries, to begin with the
Jews, to whom pertained the giving of the law, and therefore the preach-
ing of the goſpel. Let the children first be ſerved, Mark 7, 27.
2. They charge them with the refuſal of it; “ Te put it from you ;
ye will not accept of it; nay, ye will not ſo much as bear the offer of it,
but take it as an affront to you.” If men put the goſpel from them,
God juſtly takes it from them ; why ſhould manna be given to them that
loathe it, and call it light bread, or the privileges of the goſpel forced
on them that put them away; and ſay, We have no part in David 2
Herein ye judge yourſelves unworthy of everlasting life. In one ſenſe;
we muſt all judge ourſelves unworthy of everlaſting life, for there is no.
thing in us, or done by us, by which we can pretend to merit it, and we
muſt be made ſenſible of this ; but here the meaning is, “Ye diſcover, or
make it to appear, that ye are not meet for eternal life; ye throw away
all your claims and hopes, and give up your pretenſions to it; fince ye
will not take it from his hands, into whoſe hand the Father has given it,
×giváis ye do, in effe&t, pºſs this judgment upon yourſelves, and out of your
own mouth ye shall be judged ; ye will not have it by Chriſt, by whom
alone it is to be had, and ſo ſhall your doom be, ye ſhall not have it
at all.”. '*.
3. Upon this they ground their preaching the goſpel to the uncircum-
ciſed ; “Since ye will not accept eternal life as it is offered, our way is
plain, lo, we turn to the Gentiles. If one will not, another will. If
thoſe that were firſt invited to the wedding-feaſt will not come, we muſt
invite out of the high-ways and hedges thoſe that will, for the wedding,
must be furnished with guests. If he that is next of kin, will not do the
kinſman’s part, he muſt not complain that another will,” Ruth 4. 4. .
4. They juſtify themſelves in this by a divine warrant; (v. 47.) “ For
Jö hath the Lord commanded us ; the Lord Jeſus gave us dire&tions to
witneſs to him in Jeruſalem and Judea firſt, and after that, to the utmost
part of the earth, to preach the goſpel to every creature, to diſciple all
nations.” This is according to what was foretold in the Old Teſtament ;
when the Meſfiah, in the proſpect of the Jews’ infidelity, was ready to
ſay, I have laboured in vain, he was told, to his ſatisfaction, that though

Legal bar-ED.
* - THE ACTs, xIII.
Paul at Antioch in Fifidia.
Iſrael was not gathered, yet he should be glorious, that his blood,
ould not be ſhed in vain, nor his purchaſe made in vain, nor his doćirine
preached in vain, nor his Spirit ſent in vain; “For I have ſet thee, not
only raiſed thee up, but eſtabliſhed thee, to be a Light of the Gentilés,
not only a ſhining Light for a time, but a ſtanding Light, ſet thee for
a Light, that thou shouldest be for Salvation unto the ends of the earth.”
Note, (1.) Chriſt is not only the Saviour, but the Salvation, is himſelf
our Righteouſneſs, and Life, and Strength. (2 } Wherever Chriſt is
deſigned to be Salvation, he is ſet up to be a Light; he enlightens the
underſtanding, and ſo ſaves the ſoul. (3.) He is, and is to be, Light
and Salvation to the Gentiles, to the ends of the earth. Thoſe of any
nation ſhould be welcome to him, ſome of every nation have heard of
him, (Rom, 10. 18.) and all nations shall at length become his kingdom.
This prophecy has had its accompliſhment in part, in the ſetting up of the
kingdom of Chriſ' in this iſland of ours, which lies, as it were, in the ends
of the earth, a corner of the world, and ſhall be accompliſhed more and
more, when the time comes for the bringing in of the fulneſs of the Gen-
tiles. -
VII. The Gentiles cheerfully embraced that which the Jews ſcorn-
fully reječted, v. 48, 49. Never was land loſt for want of heirs;
“through the fall of the Jews, ſalvation is come to the Gentiles;” the
casting off of them was the reconciling of the world, and the diminishing of
them the riches of the Gentiles ; ſo the apoſtle ſhews at large, Rom. 11.
11, 12, 15. The Jews, the natural branches, were broken off, and the
Gentiles, that were branches of the wild olive, were thereupon grafted in,
v. 17, 19. Now here we are told how the Gentiles welcomed this happy
turn in their favour. -
1. They took the comfort of it; When they heard this, they were
glad. It was good news to them, that they might have admiſſion into
covenant and communion with God, by a clearer, nearer, and better way
than ſubmitting to the ceremonial law, and being proſelyted to the Jewiſh ||
religion; that the partition-wall was taken down, and they were as wel-
come to the benefits of the Meſfiah's kingdom as the Jews themſelves,
and might ſhare in their promiſe, without coming under their yoke. This
was indeed glad tidings of great joy to all people. Note, Our being put
into a poſſibility of ſalvation, and a capacity for it, ought to be the
matter of our rejoicing ; when the Gentiles did but hear that the offers
of grace ſhould be made them, the word of grace preached to them, and
the means of grace afforded them, they were glad : “Now there is ſome
hope for us.” Many grieve under doubts, whether they have an intereſt
in Chriſt or no, when they ſhould be rejoicing that they many have an
intereſt in him ; the golden ſceptre is held out to them, and they are in-
vited to come, and touch the top of it.
2. They gave God the praiſe of it; They glorified the word of the
Lord ; that is, Chriſt, (ſo ſome,) the eſſential Word; they conceived a
mighty veneration for him, and expreſſed the high thoughts they had of
him. Or rather, the goſpel; the more they knew of it, the more they
admired it. O ! what a light, what a power, what a treaſure, does this
goſpel bring along with it ! How excellent are its truths, its precepts,
its promiſes How far tranſcending all other inſtitutions ! . How plainly
divine and heavenly is its original Thus they glorified the word of the
Lord, and that is it which he has himſelf magnified above all his name,
(Pſ. 138. 2.) and will magnify and make honourable, Iſa. 42. 21. They
glorified the word of the Lord, (1.) Becauſe now the knowledge of it
was diffuſed, and not confined to the Jews only. Note, It is the glory
of the word of the Lord, that the further it ſpreads, the brighter it
ſhines; which ſhews it to be not like the light of a candle, but like that
of the ſun when he goes forth in his ſtrength. (2.) Becauſe now the
knowledge of it was brought to them. Note, Thoſe ſpeak beſt of the
honour of the word of the Lord, that ſpeak experimentally, that have
themſelves been captivated by its power, and comforted by its ſweet-
neſs. -
3. Many of them became, not only profeſſors of the chriſtian faith,
but fincerely obedient to the faith ; As many as were ordained to eter.
nal life, believed. God by his Spirit wrought true faith in them for
whom he had in his counſels from everlaſting deſigned a happineſs to ever-
laſting. (1.) Thoſe believed, to whom God gave grace to believe ;
whom, by a ſecret but mighty operation, he “brought into ſubjećtion to
the goſpel of Chriſt, and made willing in the day of his power.” Thoſe
came to Chriſt, whom the Father drew, and to whom the Spirit made
the goſpel-call effectual. It is called the faith of the operation of God,
(Col. 2. 12.) and is ſaid to be wrought by the ſame power that raiſed up
Chriſ?, Eph. 1. 19, 20. (2.) God gave this grace to believe, to all tº:
among them, who were ordained to eternal life ; (for “whom he had pre-
Vol. V. No. 94.
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deſtinated, them he alſo called,” Rom. 8. 30.) or, as many as were diſ:
pºſed to eternal life, as many as had a concern about their eternal ſtaie,
and aimed to make ſure of eternal life, believed in Chriſt, in whom God
hath treaſured up that life, (1 John 5, 11.) and who is the only Way to
it ; and it was the grace of God that wrought it in them. Thus all thoſe
captives, and thoſe only, took the beñefit of Cyrus’ proclamation,
“whoſe ſpirit God had raiſed to go up to build the houſe of the Lord
which is in Jeruſalem,” Ezra 1.5. Thoſe will be brought to believe in
Chriſt, that by his grace are well diſpoſed to eternal life, and make that
their aim. * . . - . . . . . .
, 4. When they believed, they did what they could to ſpread the know-
ledge of Chriſt and his goſpel among their neighbours; (v. 49.) “And
the word of the Lord was publiſhed throughout all the region;” when
it was received with ſo much ſatisfaction in the chief city, it ſoon ſpread
itſelf into all parts of the country. Thoſe new converts were themſelves
ready to communicate to others that which they were ſo full of them-
ſelves. The Lord gave the word, and then great was the company of them
that published it, Pſ. 68. 11. Thoſe that have got acquaintance with
Chriſt themſelves, will do what they can to bring others acquainted with
him. Thoſe in great and rich cities, that have received the goſpel, ſhould
not think to engroſs it, as if, like learning and philoſophy, it were only
to be the entertainment of the more polite and elevated part of mankind,
but ſhould do what they can to get it publiſhed in the country among thº-
ordinary fort of people, the poor and unlearned, who have ſouls to ſ
as well as they. - - –
VIII. Paul and Barnabas, having ſowed the ſeeds of a chriſtian church
there, quitted the place, and went to do the like elſewhere. We read
not any thing of their working miracles here, to confirm their doćtrine,
and to convince people of the truth of it; for though God then did or-
dinarily make uſe of that method of convićtion, yet he could, when he
pleaſed, do his work without it; and begetting faith by the immediate
influence of his Spirit, was itſelf the greateſt miracle to thoſe in whom
it was wrought ; yet, it is probable that they did work miracles, for we
find they did in the next place they came to, ch. 14. 3. TNow here we
are told, ***, *,
1. How the unbelieving Jews expelled the apoſtles out of that coun-
try. They firſt turned their back upon them; and then lifted up the heel
againſt them, v. 50. “They raiſed perſecution. againſt Paul and Bar-
nabas ;” excited the mob to perſecute them in their way, by inſulting
their perſons as they went along the ſtreets; excited the magiſtrates to
perſecute them in their way, by impriſoning and puniſhing them ; when,
“ they could not refiſt the wiſdom and ſpirit wherewith they ſpake,”
they had recourſe to theſe brutiſh methods, the laſt refuge of an obſtinate
infidelity. Satan and his agents are moſt exaſperated againſt the preach-
ers of the goſpel when they ſee them go on ſucceſsfully, and therefore
then will be ſure to raiſe perſecution againſt them. Thus it has been
the common lot of the beſt men in the world, to ſuffer ill for doing well;
to be perſecuted inſtead of being preferred, for the good ſervices they have
done to mankind. Obſerve, -
(1.) What method they took to give them trouble ; They stirred up
the devout and honourable women againſt them. The Jews could not
make any confiderable intereſt themſelves, but they applied themſelves
to ſome ladies of quality in the city, that were well affected to the
Jewiſh religion, and were proſelytes of the gate, therefore called devout
women. Theſe, according to the genius of their ſex, were zealous in
their way, and bigoted ; and it was eaſy, by falſe ſtories and miſrepreſen-
tations, to incenſe them againſt the goſpel of Chriſt, as if it had been
deſtructive of all religion of which really it is perfeótive. It is good to
ſee honourable women devout, and well affected to religious worſhip ; the
leſs they have to do in the world, the more they ſhould do for their ſouls,
and the more time they ſhould ſpend in communion with God; but it is
ſad, when, under colour of devotion to God, they conceive an enmity to
Chriſt, as thoſe here did. What I women perſecutors | Can they for-
get the tenderneſs and compaſſion of their ſex 2 What honourable wo-
men / Can they thus ſtain their honour, and diſgrace themſelves, and do
ſo mean a thing? But, which is ſtrangeſt of all, devout women J Will
they kill Chriſt's ſervants, and think therein they do God ſervice P Let
thoſe therefore that have zcal, ſee that it be according to knowledge. By
theſe devout and honourable women they ſtirred up likewiſe the chief
men of the city, the magiſtrates and the rulers, who had power in their
hands, and ſet them againſt the apoſtles, who had ſo little cotifideration
as to ſuffer themſelves to be made the tools of this ill-natured party, who
“ neither would go into the kingdom of heaven themſelves, nor ſuffer
thoſe that were entering, to go in.”
€
**
(2.) How far they carried it-; ſo far, that they expelled them out of
their coasts; they baniſhed them, ordered them to be carried, as we ſay,
from conſtable to conſtable, till they were forced out of their juriſdićtion ;
ſo that it was not by fear, but downright violence, that they were driven |
out. This was one method which the overruling providence of God
took, to keep the firſt planters of the church from ſtaying too long at a
place; as, Matth. 10, 23. When they perſecute you in one city, flee to
another, that thus you may the ſooner go over the cities of Iſrael... This
was likewiſe a method God took, to make thoſe that were well diſpoſed
the more warmly affected toward the apoſtles ; for it is natural to us to
pity thoſe that are perſecuted, and to think the better of thoſe that ſuf-
fer, when we know they ſuffer unjuſtly, and to be the more ready to help
them. The expelling of the º out of their coaſts, made people in-
quiſitive what evil they had done, and, perhaps, raiſed them more friends
than conniving at them in their coaſts would have done.
2. How the apoſtles abandoned and rejećted the unbelieving Jews ;
(v, 51.) They ſhook off the dust of their feet against them. When they went
out of the city, they uſed this ceremony in the fight of them that ſat in
the gate ; or when they went out of the borders of their country, in the
fight of them that were ſent to ſee the country rid of them. Hereby,
(i.) They declared that they would have no more to do with them,
would take nothing that was their’s ; for they ſought not theirs, but
them ; duſt they are, and let them keep their duſt to themſelves, it ſhall
not cleave to them. (2.) They expreſſed their deteſtation of their in-
fidelity, and that, though they were Jews by birth, yet having rejećted
the goſpel of Chriſt, they were in their eyes no better than heathen and
profane. As Jews and Gentiles, if they believe, are equally acceptable
to God and good men ;. ſo, if they do not, they are equally abominable.
(3.) Thus they ſet them at defiance, and expreſſed their contempt of
them and their malice, which they looked upon as impotent. It was as
much as to ſay, “Do your worſt, we do not fear you; we know whom
we ſerve, and whom we have truſted.” (4.) Thus they left a teſtimony
behind them, that they had had a fair offer made them of the grace of
the goſpel, which ſhall be proved againſt them in the day of judgment.
This duſt will prove that the preachers of the goſpel had been among
them, but were expelled by them. Thus Chriſt had ordered them to do,
and for this reaſon, Matth. 10. 14. Luke 9. 5. When they left them,
they came to Iconium, not ſo much for ſafety, as for work.
3. What frame he left the new converts in at Antioch; (v. 52.) The
disciples, when they ſaw with what courage and cheerfulneſs Paul and Bar-
nabas not only bore the indignites that were done them, but went on
with their work notwithſtanding, they were in like manner ſpirited. (1.)
They were very cheerful ; one would have expected that when Paul
and Barnabas were expelled out of their coaſts, and perhaps forbidden
to return upon prin of death, the diſciples ſhould have been full of grief
and full of fear, looking for no other than that, if the planters of chriſti-
anity go, the plantation would ſoon come to nothing ; or that it would
be their turn next to be baniſhed the country, and to them it would be |
more grievous, for it was their own ; no, they were filled with joy in
Chriſt, had ſuch a ſatisfactory aſſurance of Chriſt’s carrying on and per-
fečting his own work in them, and among them, and that either he would
ſcreen them from trouble, or bear them up under it, that all their fears
were ſwallowed up in their believing joys. (2.) They were very cou-
rageous; wonderfully animated with a holy reſolution to cleave to Chriſt,
whatever difficulties they met with ; that ſeems eſpecially to be meant
by their being filled with the Holy Ghost ; for that is uſed of Peter’s
boldneſs, (ch. 4, 8.) and Stephen’s, (ch. 7. 55.) and Paul’s, ch. 13. 9.
The more we reliſh the comforts and encouragements we meet with in
the power of godlineſs, and the fuller our hearts are of them, the better
prepared we are to face the difficulties we meet with in the profeſſion of
godlineſs. -
CHAP. XIV.
We have, in this chapter, afurther account of the progreſs of the goſpel, by
the ministry of Paul and Barnabas among the Gentiles; it goes on con-
quering and to conquer; yet meeting with oppoſition, as before, among
the unbelieving Jews. Here is, I. Their ſucceſsful preaching of the
gospel for some time at Iconium, and their being driven thence by the
viol nee of their persecutors, both Jews and Gentiles, and forced into the
neighbouring countries, v. 1...7. II. Their healing of a lame man at
Lystra, and the profound veneratio: which the people conceived of them
thereupon, which they had much ado to keep from running into an ea.
}
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t
Paul at Iconium.
treme, v. 8...18. III. The outrage % the people against Paul, at the
instigation of the Jews, the effect of which was, that they stoned him, as
they thought, to death ; but he was wonderfully restored to life again,
v. jo, 20. IV. The viſit which Paul and Barnabas made to the churches
which they had planted, to confirm them, and put them into order,
v. 21...23. V. Their return to Antioch, whence they were ſent forth;
the good they did by the way, and the report they made to the church of
Anioch of their expedition, and, if I may so say, ºf the campaign they
had made, v. 24.28. #
1. ND it came to paſs in Iconium, that they went both
together into the ſynagogue of the Jews, and ſo
ſpake, that a great multitude both of the Jews and alſo of
the Greeks believed. 2. But the unbelieving Jews ſtirred
up the Gentiles, and made their minds evil affected againſt
the brethren. 3. Long time therefore abode they, ſpeak-
ing boldly in the Lord, which gave teſtimony unto the
word of his grace, and granted ſigns and wonders to be
done by their hands. 4. But the multitude of the city
was divided: and part held with the Jews, and part with
the apoſtles. 5. And when there was an aſſault made both
of the Gentiles, and alſo of the Jews, with their rulers, to
uſe them deſpitefully, and to ſtone them, 6. They were
ware of it, and fled unto Lyſtra and Derbe, cities of Ly-
caonia, and unto the region that lieth round about : 7.
And there they preached the goſpel. .
In theſe verſes, we have, z . - -
I. The preaching of the gospel in Iconium, whither the apoſtles were
forced to retire from Antioch. As “the blood of the martyrs has been
the ſeed of the church,” ſo the baniſhment of the confeſſors has helped
to ſcatter that ſeed. Obſerve, -
1. How they made the firſt offer of the goſpel to the Jews, in their
ſynagogues ; thither they went, not only as to a place of meeting, but
as to a place of meeting with them, to whom, wherever they came, they
were to apply themſelves in the firſt place. Though the Jews at An-
tioch had uſed them barbarouſly, yet they did not therefore decline
preaching the goſpel to the Jews at Iconium, who perhaps might be
better diſpoſed. Let not thoſe of any denomination be condemned in
the groſs, nor ſome ſuffer for others' faults; but let us do good to thoſe
who have done evil to us. Though “the blood-thirſty hate the up-
right, yet the juſt ſeek their ſoul,” (Prov. 29. 10.), ſeek the ſalvation
of it.
2. How the apoſtles concurred herein; notice is taken of this, that
they went both together into the synagogue, to teſtify their unanimity and
mutual affection ; that people might ſay, See how they love one another,
and might think the better of chriſtianity, and that they might ſtrengthen
one another’s hands, and confirm one another’s teſtimony, and “ out of
the mouth of two witneſſes every word might be eſtabliſhed.” They
did not go one one day, and another another; or one go at the beginning,
and the other ſome time after ; but they went in both together.
II. The ſucceſs of their preaching there ; They ſo spake, that a great
multitude, ſome hundreds perhaps, if not thouſands, both of the Jews, and
alſo of the Greeks, that is, the Gentiles, believed. Obſerve here,
1. That the goſpel was now preached to Jews and Gentiles together,
and thoſe of each denomination, that believed, came together into the
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church.
In the cloſe of the foregoing chapter it was preached firſt to
the Jews, and ſome of them believed, then to the Gentiles, and ſome of
them believed ; but here they are put together, being put upon the ſame
level. The Jews have not ſo loſt their preference as to be thrown be-
hind, only the Gentiles are brought to ſtand upon even terms with them,
both are reconciled to God in one body, (Epheſ. 2. 16.) and both toge-
ther admitted into the church without diſtinčtion.
2. There ſeems to have been ſomething remarkable in the manner of
the apoſtles’ preaching here, which contributed to their ſucceſs; They ſo
ſpake, that a great multitude believed ; ſo plainly, ſo convincingly, with
ſuch an evidence and demonstration of the Spirit, and with ſuch power;
they ſo ſpake, ſo warmly, ſo affectionately, and with ſuch a manifeſt con-
cern for the ſouls of men ; they ſo ſpake, that one might perceive they
were not only convinced, but filled with the things they ſpake of; and
THE ACTS, XIV.
Paul at Lyſtra.
that what they ſpake came from the heart, and therefore was likely to
reach to the heart; they ſo ſpake, ſo earneſtly and ſeriouſly, ſo boldly
and courageouſly, that they who heard them could not but ſay, God was
with them of a truth. Yet the ſucceſs was not to be attributed to the
manner of their preaching, but to the Spirit of God, who made uſe of
that means. -
III. The oppoſition that their preaching met with there, and the
trouble that was created them ; leſt they ſhould be puffed up with
*multitude of their converts, there was given them this thorn in the
© Iſle
1. Unbelieving Jews were the firſt ſpring of their trouble here, as
elſewhere ; (v. 2.) they stirred up the Gentiles. The influence which |
the goſpel had upon many of the Gentiles, and their embracing of it, as
it provoked ſome of the Jews to a holy jealouſy, and ſtirred them up to
receive the goſpel too, (Rom. 11. 14.) ſo it provoked others of them
to a wicked jealouſy, and exaſperated them againſt the goſpel. Thus as
good inſtructions, ſo good examples, which to ſome are a savour of life
unto life, to others are a savour of death unto death. See 2 Cor. 2.
15, 16. -
2. Diſaffected Gentiles, irritated by the unbelieving Jews, were likely
to be the inſtruments of their trouble; the Jews, by falſe ſuggeſtions,
which they were continually buzzing in the ears of the Gentiles, made
their minds evil affected against the brethren, whom of themſelves they
were inclined to think favourably of. They not only took occaſion in
all companies, as it came in their way, but made it their buſineſs to go
purpoſely to ſuch as they had any acquaintance with, and ſaid all that
their, wit or malice could invent, to beget in them not only a mean but
an ill opinion of chriſtianity, telling them how deſtructive it would cer.
tainly be to their pagan theology and worſhip ; and for their parts they
would rather be Gentiles than Chriſtians. Thus they ſoured and im.
bittered their ſpirits againſt both the converters and the converted. The
old serpent did, by their poiſonous tongues, infuſe his venom againſt the
seed of the woman into the minds of theſe Gentiles, and this was a “root
of bitterneſs in them, bearing gall and wormwood.” It is no wonder
if thoſe who are ill affected toward good people, wiſh ill to them, ſpeak
ill of them, and contrive ill againſt them ; it is all owing to ill will.
*Exaxwazy, they molested and vexed the minds of the Gentiles; ſo ſome of
the critics take it; they were continually teafing them with their imper-
tinent ſolicitations. The tools of perſecutors have a dog’s life, ſet on
continually.
IV. Their continuance in their work there, notwithſtanding this op-
poſition, and God’s owning them in it, v. 3. We have here,
1. The apoſtles working for Chriſt, faithfully and diligently, accord-
ing to the truſt committed to them ; becauſe the minds of the Gentiles
were evil affected against them, one would think that therefore they ſhould
have withdrawn and haſtened out of the way, or, if they had preached,
ſhould have preached cautiouſly, for fear of giving further provocation
to thoſe who were already enough enraged; no, on the contrary, there-
fore “they abode there a long time, ſpeaking boldly in the Lord.”
The more they perceived the ſpite and rancour of the town againſt the
new converts, the more they were animated to go on in their work, and
the more needful they ſaw it to continue among them, “to confirm them
in the faith, and to comfort them.” They spake boldly, and were not
afraid of giving offence to the unbelieving Jews. What God ſaid to the
prophet, with reference to the unbelieving Jews in his day, was now
made good to the apoſtles ; “I have made thy face ſtrong againſt their
faces,” Ezek. 3. 7...9. But obſerve what it was that animated them;
They spake boldly in the Lord, in his ſtrength, and truſting in him to bear
them out ; not depending upon any thing in themſelves. “They were
itrong in the Lord, and in the power of his might.”
2. Chriſt working with the apoſtles, according to his promiſe, Lo, I
am with you always... When they went on in his name and ſtrength, he
failed not to give teſtimony to the word of his grace. Note, (1.) The
goſpel is a word of grace, the aſſurance of God’s good-will to us, and
the means of his good work in us. It is the word of Chriſt’s grace, for
it is in him alone that we find favour with God. (2.) Chriſt himſelf has
atteſted this word of grace, who is the Amen, the faithful Witneſs ; he has
aſſured us that it is the word of God, and that we may venture our ſouls
upon it. . As it was ſaid in general concerning the firſt preachers of the
goſpel, that they had “the Lord working with them, and confirming ||
the word by figus following,” (Mark 16. 20.) ſo it is ſaid particularly
concerning the apoſtles here, “that the Lord confirmed their teſtimony,
in granting ſigns and wonders to be done by their hands;” in the mi-
racles they wrought in the kingdom of nature, as well as the wonders |
| done by their word, in the greater miracles wrought on men’s minds by
the power of divine grace. The Lord was with them, while they were
with him, and abundance of good was done. -
V. The diviſion which this occaſioned in the city; (v. 4.) The mul-
titude of the city was divided into two parties, and both ačtive and vigor-
ous ; among the rulers and perſons of rank, and among the common
people, there were ſome that held with the unbelieving Jews, and others
that held with the apoſtles. Barnabas is here reckoned an apoſtle, though
not one of the twelve, nor called in the extraordinary manner that Paul
was, becauſe ſet apart by ſpecial deſignation of the Holy Ghost to theſer-
vice of the Gentiles. It ſeems, this buſineſs of the preaching of the
goſpel was ſo univerſally taken notice of with concern, that every perſon
even of the multitude of the city, was either for it or againſt it; none ſtood
neuter. “Either for us or for our adverſaries ; for God or Baal; for
Chriſt or Beelzebub.”
1. We may here ſee the meaning of Chriſt’s predićtion, that he “came
not to ſend peace upon earth, but rather diviſion,” Luke 12. 51.53.
If all would have given in unanimouſly into his meaſures, there had been
univerſal concord; and could men have agreed in that, there would have
been no dangerous diſcord or diſagreement in other things; but diſagree-
ing here, the breach was wide as the ſea. Yet the apoſtles muſt not be
blamed for coming to Iconium, becauſe before they came the city was
united, but now it was divided ; for it is better that part of the city go
to heaven than all to hell. - -
2. We may here take the meaſures of our expectations ; let us not
think it ſtrange, if the preaching of the goſpel occaſion diviſion, nor be
offended at it; it is better to be reproached and perſecuted as dividers
for ſwimming againſt the ſtream than yield ourſelves to be carried down
the ſtream that leads to deſtrućtion. Let us hold with the apoſtles, and
not fear them that hold with the Jews. *
VI. The attempt made upon the apoſtles by their enemies; their evil
affection againſt them broke out at length into violent outrages, v. 5.
Obſerve, -
1. Who the plotters were; “both the Gentiles, and the Jews, with
their rulers.” The Gentles and Jews were at enmity with one another,
and yet united againſt Chriſtians, like Herod and Pilate, Sadducees and
Phariſees, againſt Chriſt; and like Gebal, and Ammon, and Amalek, of old,
againſt Iſrael. If the church’s enemies can thus unite for its deſtruction,
ſhall not its friends, laying aſide all perſonal feuds, unite for its preſerva-
tion ? - *
2. What the plot was ; having now got the rulers on their fide, they
doubted not but to carry their point, and their deſign was to uſe the
apostles deſpitefully, to expoſe them to diſgrace, and then to stone them,
to put them to death; and thus they hoped to fink their cauſe ; they
aimed to take away both their reputation and their life, and that was all
they had to loſe, which they could take from them, for they had neither
lands nor goods.
VII. The deliverance of the apoſtles out of the hands of thoſe wicked
and unreaſonable men, v. 6, 7. They got away, upon notice given them
of the deſign againſt them, or the beginning of the attempt upon them,
which they were ſoon aware of, and they made an honourable retreat
(for it was not an inglorious flight) to Lystra and Derbe ; and there,
1. They found ſafety; their perſecutors in Iconium were for the pre-
ſent ſatisfied that they were thruſt out of their borders, and purſued
them no further. God has ſhelters for his people in a ſtorm; nay, he
is, and will be, himſelf their Hiding-place. -
2. They found, work, and that was it they went for ; when the door
of opportunity was ſhut againſt them at Iconium, it was opened at Lystra
and Derbe: to thoſe cities they went, and there, and “in the region
that lieth round about, they preached the goſpel.” In times of perſe-
cution miniſters may ſee cauſe to quit the ſpot, when yet they do not quit
the work.
8. And there ſat a certain man at Lyſtra, impotent in
his feet, being a cripple from his mother’s womb, who
never had walked: 9. The ſame heard Paul ſpeak; who
| ſteadfaſtly beholding him, and perceiving that he had faith
to be healed, 10. Said with a loud voice, Stand upright
on thy feet. And he leaped and walked. 11. And when
the people ſaw what Paul had done, they lifted up their
voices, ſaying in the ſpeech of Lycaonia, The gods are
come down to us in the likeneſs of men. 12. And they
called Barnabas, Jupiter; and Paul, Mercurius, becauſe he
was the chief ſpeaker. 13. Then the prieſt of Jupiter,
which was before their city, brought oxen and garlands
unto the gates, and would have done ſacrifice with the
people. 14. Which when the apoſtles, Barnabas and Paul,
heard of they rent their clothes, and ran in among the
people, crying out, 15. And ſaying, Sirs, Why do ye
theſe things? We alſo are men of like paſſions with you,
and preach unto you, that ye ſhould turn from theſe va-
nities unto the living God, who made heaven and earth,
and the ſea, and all things that are therein: 16. Who in
| miracles could not ſcreen him from the utmoſt contempt among the
times paſt ſuffered all nations to walk in their own ways.
17. Nevertheleſs he left not himſelf without witneſs, in
that he did good, and gave us rain from heaven, and
fruitful ſeaſons, filling our hearts with food and gladneſs.
18. And with theſe ſayings ſcarcereſtrained they the people,
that they had not done ſacrifice unto them.
In theſe verſes, we have, - - -
I. A miraculous cure wrought by Paul at Lyſtra upon a cripple that
had been lame from his birth, ſuch a one as was miraculouſly cured by
Peter and John, ch. 3. 2. That introduced the goſpel among the Jews,
this among the Gentiles ; both that and this were deſigned to repreſent
the impotency of all the children of men in ſpiritual things; they are
lame from their birth, till the grace of God puts ſtrength into them :
for it was when we were yet without strength, that Christ died for the un-
godly, Rom. 5.6. Obſerve here,
1. The deplorable caſe of the poor cripple; (v. 8.) He was impotent
in his feet, disabled, (ſo the word is,) to that degree, that it was impoſ.
fible he ſhould ſet his foot to the ground, to lay any ſtreſs upon it. It
was well known that he had been ſo from his mother’s womb, and that he
never had walked, or could stand up. We ſhould take occaſion from
hence, to thank God for the uſe of our limbs; and thoſe who are de-
prived of it, may obſerve that their caſe is not fingular.
2. The expectation that was raiſed in him of a cure; (v. 9.) He
heard Paul preach, and, it is likely, was much affected with what he
heard, believed the meſſage was from heaven, and that the meſſengers,
having their commiſſion thence, had a divine power going along with
them, and were therefore able to cure him of his lameneſs. This Paul
was aware of, by the ſpirit of diſcerning that he had, and perhaps the
ſhew of his countenance did in part witneſs for him; Paul perceived that
he had faith to be healed; defired it, hoped for it, had ſuch a thing in his
thoughts ; which it does not appear the lame man Peter healed, had, for
he expected no more than an alms.
in Iſrael, as was among the Gentiles, Matth. 8. 10. * .
3. The cure wrought ; “ Paul, perceiving that he had faith to be
healed, brought the word and healed him,” Pſ. 107. 20. Note, God
will not diſappoint the defires that are of his own kindling, nor the hopes
of his own raiſing. Paul ſpake to him with a loud voice, either becauſe
he was at ſome diſtance, or to ſhew that the true miracles, wrought by
ceivers, that peeped, and muttered, and whiſpered, Iſa. 8. 19. God faith,
“I have not ſpoken in ſecret, in a dark place of the earth,” Iſa. 45. 19. ||
Paul ſpake to him with a loud, voice, that the people about might take
notice, and have their expectations raiſed of the effect. It does not ap-
pear that this cripple was a beggar; it is ſaid, (v. 8.) that he ſat, not
that he ſat begging. But we may imagine how melancholy it was tothim
to ſee other people walking about him, and himſelf diſabled; and there-
fore how welcome Paul’s word was to him, “Stand upright on thy feet;
help thyſelf, and God ſhall help thee; try whether thou haſt ſtrength,
and thou ſhalt find that thou haſt.” Some copies read it, “I ſay unto:
thee, in the name of the Lord Jeſus Chriſt, Stand upright on thy feet.”
It is certain that that is implied, and, very probably, was expreſſed, by
Paul, and power went along with this word ; for preſently he leaped and
walked; leaped up from the place where he ſat, and not only stood up-
night, but to ſhew that he was perfeótly cured, and that immediately, he
walked to and fro before them all. Herein the ſcripture was fulfilled,
that when “the wilderneſs of the Gentile world is made to bloſſom as
the roſe, then ſhall the lame man leap as a hart,” Iſa. 35. 1, 6. Thoſe
that by the grace of God are cured of their ſpiritual lameneſs, muſt
Paufat Lyſtra,
. it by leaping with a holy exultation, and walking-in a holy conver-
at 10m. • . -
II. The...impreſſion which this cure made upon the people; they were
amazed at it, had never ſeen or heard the like, and fell into an extaſy of
wonder. Paul and Barnabas were ſtraigers, exiles, refugees, in their
country; every thing concurred to make them mean and deſpicable : yet
the working of this one miracle was enough to make them in the eyes of
this people truly great and honourable, though the multitude of Chriſt’s
Jews.
We find here, - * ,
1. The people take them for gods; (v. 11.) They lifted up their
voices with an air of triumph, ſaying in their own language, (for it was the
common people that ſaid it,) in the ſpeech of Lycaonia, which was a dia-
lećt of the Greek, “The gods are come down to us in the likeneſs of men.”
They imagined that they were dropped down to them out of the clouds,
and that they were ſome divine powers, no leſs than gods, though in the
likeneſs of men. This notion of the thing agreed well enough with the
pagan theology, and the fabulous account they had of the viſits which
their gods made to this lower world; and proud enough they were to
think that they ſhould have a viſit made to them. They carried this no-
tion ſo far here, that they pretended to tell which of their gods they
| were, according to the ideas their poets had given them of the gods;.
(v. 12.) They called Barnabas, Jupiter; for if . will have him to be
a god, it is as eaſy to make him the prince of their gods as not. It is:
probable that he was the ſenior, and the more portly comely man, that
had ſomething of majeſty in his countenance. And Paul they called
Mercury, who was the meſſenger of the gods, that was ſent on their
errands; for Paul, though he had not the preſence that Barnabas had,
was the chief ſpeaker, and had a greater command of language, and per-
haps appeared to have ſomething mercurial in his temper and genius.
Jupiter uſed to take Mercury along with him, they ſaid, and if he make
a viſit to their city, they will ſuppoſe he does ſo now. -
2. The prieſt thereupon prepares to do ſacrifice to them, v. 13. The
temple of Jupiter was, it ſeems, before the gate of their city, as its pro-
te&tor and guardian ; and the priest of that idol and temple, hearing the
people cry out thus, took the hint preſently, and thought it was time.
for him to beſtir himſelf to do his duty; many a coſtly ſacrifice he had
There was not found ſuch great faith
preſently. The ſame power of the god of this world, which prejudices.
miſſion ; and both ways his turn is ſerved.
offered to the image of Jupiter, but if Jupiter be among them himſelf—
in propria perſona, it concerns him to do him the utmoſt honours imagin-
able; and the people are ready to join with him in it. See how eaſily
vain minds are carried away by a popular outcry : If the crowd give a
ſhout, Here is Jupiter ; the priest of Jupiter takes the firſt hint, and
offers his ſervice preſently When Chriſt, the Son of God, came down,
and appeared in the likeneſs of men, and did many, very many miracles,
yet they were ſo far from doing ſacrifice to him, that they made him a
ſacrifice to their pride and malice ; “He was in the world, and the world
knew him not ; he came to his own, and his own received him not;”
but Paul and Barnabas, upon their working of one miracle, are deified
the carnal mind againſt truth, makes errors and miſtakes to find eaſy ad-
They brought owen, to be
ſacrificed to them, and garlands, with which to crown the ſacrifices. Theſe
garlands were made up of flowers and ribbons ; and they gilded the horns.
of the oxen they ſacrificed. w
the power of Chriſt, were far unlike the lying wonders wrought by dé.
vićtima ad ſupplicium ſaginantur, hoſtia: ad poºnam coronantur.
So beaſts for ſacrifice do feed,
Firſt to be crown'd, and then to bleed.
So O&tavius in Minutius Felix;.
|
|
| III. Paul and Barnabas proteſt againſt this undué reſpect paid them,
and with much ado prevent it. Many of the heathem emperors called
| themſelves gods, and took a pride in having divine honours paid them ;
but Chriſt’s miniſters, though real benefactors to mankind, while they
only pretended to be ſo, refuſed thoſe honours when'they were tendered.
Whoſe ſucceſſor therefore he is, who ſits in the temple of God, and ſhews.
... that he is god, (2 Theſſ. 2. 4.) and who is adored as our lord god, the
Pope, it is eaſy to ſay. Obſerve,
1. The holy indignation which Paul and Barnabas conceived at this ;.
IWhen they heard this they rent their clothes. We do not find that they
rent their clothes when the people vilified them, and ſpake of ſtoning
them ; they could bear that without diſturbance; but when they deified
them, and ſpake of worſhipping them, they could not bear it, but rent
their clothes, as being more concerned for God’s honour than their owns.
2. The pains they took to prevent it. They did not connive at it,
THE ACTS, XIV.
Paul at Lyſtra.
nor ſay, “If people will be deceived, let them be deceived ;” much leſs
ſuggeſt to themſelves and one another, that it might contribute both to
the ſafety of their perſons and the ſucceſs of their miniſtry, if they ſuffered
the people to continue in this miſtake, and ſo they might make a good
hand of an ill thing. No, God’s truth needs not the ſervice of man’s lie;
Chriſt had put honour enough upon them in making them apoſtles, they
needed not aſſume either the honour of princes or the honour of gods;
they appeared with much more magnificent titles when they were called
“ the ambaſſadors of Chriſt, and the ſtewards of the myſteries of God,”
than when they were called Jupiter and Mercury. -
Let us ſee how they prevented it :
(1.) They ran in among the people, as ſoon as they heard of it, and
would not ſo much as ſtay a while to ſee what the people would do.
Their running in, like ſervants, among the people, ſhewed that they were
far from looking upon themſelves as gods, or taking ſtate upon them;
they did not ſtand ſtill, expecting honours to be done them, but plainly
declined them by thruſting themſelves into the crowd. They ran in, as
men in earneſt, with as much concern as Aaron “ ran in between the
living and the dead, when the plague was begun.” -
(2.) They reaſoned with them, crying out, that all might hear,
“Sirs, why do ye these things P Why do ye go about to make gods of
us? It is the moſt abſurd thing ye can do ; for,”
[1..] “Our nature will not admit it; We are also men of like paſſions
with you”—ázotomizéâs : it is the ſame word that is uſed concerning Elias,
Jam. 5. 17. where we render it, ſubject to like passions as we are. “We
are men, and therefore you wrong yourſelves if you expect that from us
which is to be had in God only ; and you wrong God if you give that
honour to us, or to any other man, which is to be given to God only.
We not only have ſuch bodies as you ſee, but are of like passions with
gyou, have hearts fashioned like as other men; (Pſ. 33. 15.) for, as in
water face anſwers to face, ſo doth the heart of man to man,” Prov.
27. 19. We are naturally ſubjećt to the ſame infirmities of the human
nature, and liable to the ſame calamities of the human life ; not only men,
but finful men and ſuffering men, and therefore will not be deified.”
[2.] “Our doćtrine is dire&tly againſt it. Muſt we be added to the
number of your gods, whoſe buſineſs it is to aboliſh the gods you have 2
We preach unto you, that ye ſhould turn from theſe vanities unto the
living God.” If we ſhould ſuffer this, we ſhould confirm you in that
which it is our bufineſs to convert you from ;” and ſo they take this
occaſion to ſhew them how juſt and neceſſary it was that they ſhould
turn to God from idols, 1 Theſſ. 1.9. When they preached to the Jews,
who hated idolatry, they had nothing to do but to preach the grace of
God in Chriſt, and needed not, as the prophets in dealing with their fa-
thers, to preach againſt idolatry; but when they had to do with the
Gentiles, they muſt reëtify their miſtakes in natural religion, and bring
them off from the groſs corruption of that.
See here what they preached to the Gentiles : -
First, That the gods which they and their fathers worſhipped, and
all the ceremonies of their worſhip of them, were vanities, idle things,
unreaſonable, unprofitable, which no rational account could be given of,
nor any real advantage gained from. Idols are often called vanities in
the Old Teſtament, Deut. 32. 21. 1 Kings 16. 13. Jer. 14. 22. An
idol is nothing in the world; (1 Cor. 8, 4.) it is not at all what it is pre-
tended to be, it is a cheat, it is a counterfeit ; it deceives thoſe that truſt
to it and expe&t relief from it. Therefore turn from these vanities, turn
from them with abhorrence and deteſtation, as Ephraim did : (Hoſ.
14.8.) “ l'hat have I to do any more with idols P I will never again be
thus impoſed upon.”
Secondly, That the God whom they would have them turn to, is the
living God. They had hitherto worſhipped dead images, that were ut-
terly unable to help them, (Iſa. 44. 9.) or (as they now attempted)
dying men, that would ſoon be diſabled to help them; but now they
are perſuaded to worſhip a living God, who has life in himſelf, and life
for us, and lives for evermore. -
- Thirdly, That this God is the Creator of the world, the Fountain of
all being and power ; “He made heaven and earth, and the sea, and all
things therein; even thoſe things which you worſhip as gods, ſo that he
is the God of your gods; you worſhip gods which you made, the crea-
tures of your own fancy, and the work of your own hands; we call you
to worſhip the God that made you and all the world; worſhip the true
God, and cheat not yourſelves with pretenders; worſhip the ſovereign
Lord of all, and diſparage not yourſelves in bowing down to his creatures
and ſubjećts.” - - -
Fourthly, That the world owed it to his patience, that he had not
Vol. II. No. 26.
deſtroyed them long ere this for their idolatry; (v. 16.) In times past,
for many ages, unto this day, he suffered all nations to walk in their own
ways. Theſe idolaters, that were called from the ſervice of other gods,
might think, “Have we not ſerved theſe gods hitherto, and our fathers
before us, time out of mind; and why may we not as well go on to ſerve
them ſtill 2’’ “No, your ſerving of them was a trial of God’s patience, and
it was a miracle of mercy that you were not cut off for it. But though he
did not deſtroy you for it, while you were in ignoranee, and knew no
better, (ch. 17. 30.) yet now that he has ſent his goſpel into the world,
and by it has made a clear diſcovery of himſelf and his will to all nations,
and not to the Jews only, if yet you continue in your idolatry, he will not
bear with you as he has done.” All the nations that had not the benefit
of divine revelation, that is, all but the Jews, he ſuffered to walk in their
own ways, for they had nothing to check them, or control them, but
their own conſciences, their own thoughts; (Rom. 2. 15.) no ſcrip-
tures, no prophets; and then they were the more excuſable if they miſ-
took their way ; but now that God has ſent a revelation into the world,
which is to be publiſhed to all nations, the caſe is altered. We may
underſtand it as a judgment upon all nations, that God suffered them to
walk in their own ways, gave them up to their own hearts' lusts; but now
the time is come when “the veil of the covering ſpread over all nations
ſhould be taken off,” (Iſa. 25. 7.) and now you will no longer be ex-
cuſed in theſe vanities, but muſt turn from them. Note, 1. God’s pa-
tience with us hitherto ſhould lead us to repentance, and not encourage
us to preſume upon the continuance of it, while we continue to provoke
him. 2. Our having done ill while we were in ignorance, will not bear
us out in doing ill when we are better taught. -
Fifthly, That even then when they were not under the dire&tion and
correction of the word of God, yet they might have known, and ſhould
have known, to do better by the works of God, v. 17. Though the
Gentiles had not the statutes and judgments that the Jews had, to wit-
neſs for God againſt all pretenders, no tables of teſtimony, or tabernacle
of teſtimony; yet he left not himſelf without witness ; befide the witness
for God within them—the dictates of matural conſcience, they had wit-
messes for God round about them—the bounty of common providence.
Their having no ſcriptures did in part excuſe them, and therefore God
did not deſtroy them for their idolatry, as he did the Jewiſh nation; but
that did not wholly excuſe them, but that, notwithſtanding that, they
were highly criminal, and deeply guilty, before God; for there were
; other witnesses for God, ſufficient to inform them that he, and he only,
is to be worſhipped ; and that to him they owed all their ſervices, from
whºm they received all their comforts, and therefore that they were
guilty of the higheſt injuſtice and ingratitude imaginable, in alienating
them from him. God, having not left himſelf without witness, has not
left us without a guide, and ſo has left us without excuſe; for whatever
! is a witneſs for God, is a witneſs against us, if we give that glory to any
| other which is due to him only.
1. The bounties of common providence witneſs to us, that there is a
| God, for they are all diſpenſed wiſely and with deſign. The rain and
fruitful seasons could not come by chance; nor are there any of the vani-
| ties of the heathen that can give rain ; nor can the heavens of themſelves
ive showers, Jer. 14. 22. All the powers of nature witneſs to us a
ſovereign power in the God of nature, from whom they are derived, and
on whom they depend. It is not the heaven “that gives us rain, but God
: that gives us rain from heaven; he is the father of the rain,” Job 38. 28.
2. The benefits we have by theſe bounties, witneſs to us, that we
ought to make our acknowledgments not to the creatures who are made
ſerviceable to us, but to the Creator who makes them ſo ; “ He left not
himſelf without witneſs, in that he did good.” God ſeems to reckon
the inſtances of his goodness to be more pregnant, cogent proofs of his
title to our homage and adoration, than the evidences of his greatness ;
for his goodneſs is his glory. “The earth is full of his goodneſs; his
tender mercies are over all his works;” and therefore they praise him,
Pſ. 145. 9, 10. God does us good, in preſerving to us his air to breathe
in, his ground to ge upon, the light of his fun to fee by ; but, becauſe
the moſt ſenſible inſtance of the goodneſs of Providence to each of us in
particular, is that of the daily proviſion made by it of theat and drink for
us, the apoſtle chooſes to infiſt upon that, and ſhews how God does us
good ; (1.) In preparing it for us, and that by a long train of cauſes
which depend upon him as the firſt Cauſe ; “The heavens hear the
earth ; the earth hears the corn, and wine, and oil ; and they hear Jez-
reel,” Hoſ. 2. 21, 22. He does us good in giving us rain front heaven;
rain for us to drink; for if there were no rain, there would be no ſprings
of water, and we ſhould ſoon die for thirſt ; rain for our land to drink,
F £
THE ACTS, XIV.
for our meat as well as drink we have from the rain; in giving us that,
he gives us fruitful ſeaſons. “If the heavens be as braſs, the earth will
Joon be as iron,” Lev. 26.4. “That is the river of God which greatly
enriches the earth, and by it God prepares us corn,” Pſ. 65. 9... l I. Of
all the common operations of providence, the heathen choſe to form ||
their motion of the ſupreme God by that which ſpeaks terror, and is
proper to ſtrike an awe of him upon us, and that was the thunder ; and
therefore they called Jupiter the thunderer, and repreſented him with a
thunderbolt in his hand; and it appears by Pſ. 29. 3. that that ought
not to be overlooked ; but the apoſtle here, to engage us to worſhip
God, ſets before us his beneficence, that we may have good thoughts of
him in every thing wherein we have to do with him ; may love him and
delight in him, as one that doeth good, doeth good to us, doeth good to
all, in giving rain from heaven, and fruitful ſeaſons ; and if at any time
rain be withheld, or the ſeaſons unfruitful, we may thank ourſelves, it is
our fin that turns away theſe good things from us which were coming to
us, and ſtops the current of God’s favours. (2.) In giving us the com-
forts of it; it is he that fills our hearts with food and gladneſs. God is
zich in mercy to all, (Rom. 10. 12.) he gives us richly all things to en-
joyº; (1 Tim. 6, 17.) is not only a Benefactor, but a bountiful one ;
not only “gives us the things we need, but gives us to enjoy them ;”
(Eccl. 2. 24.) he fills our hearts with food, he gives us food to our hearts’
content, or according to our heart's' defire ; not merely for neceſſity,
but plenty, dainty, and variety. Even thoſe nations that had loſt the
knowledge of him, and worſhipped other gods, yet he “filled their
houſes, filled their mouths, filled their bellies,” (Job 22, 18. Pſ. 17. 14.)
with good things. The Gentiles that lived without God in the world, yet
lived upon God ; which Chriſt urges as a reaſon why we ſhould do good
to those that hate us, Matth. 5. 44, 45. Thoſe heathen had their hearts
jilled with food, that was their felicity and ſatisfaction, they deſired no
more ; but these things will not fill the soul, (Ezek. 7. 19.) nor will thoſe
that know how to value their own fouls, be ſatisfied with them ; but the
apoſtles put themſelves in as ſharers in the divine beneficence ; we muſt
all own that God fills our hearts with food and gladneſs; not only food,
that we may live, but gladness, that we may live cheerfully ; to him we
owe it that we do not all our days eat in sorrow. Note, We muſt thank
God, not only for our food, but for our gladneſs ; that he gives us leave
to be cheerful, cauſe to be cheerful, and hearts to be cheerful : And if
our hearts be filled with food and gladness, they ought to be filled with
love and thankfulneſs, and enlarged in duty and obedience, Deut. 8. 10.
–28, 47. * A !
Lastly, The ſucceſs of this prohibition which the apoſtles gave to
the people ; (v. 18.) By these sayings, with much ado, they “reſtrained
the people from doing ſacrifice to them ;” ſo ſtrongly were idolaters ſet
upon their idolatry ! It was not enough for the apoſtles to refuſe to be
deified, (that would be conſtrued only a pang of modeſty,) but they re-
ſent it, they ſhew them the evil of it, and all little enough, for they scarce
reſtrained them from it ; and ſome of them were ready to blame the
priest, that he did not go on with his buſineſs notwithſtanding. We may
ſee here what gave riſe to the pagan idolatry; it was, terminating thoſe
regards in the inſtruments of our comfort, which ſhould have paſſed
through them to the Author. Paul and Barnabas have cured a cripple,
and therefore they deified them, inſtead of glorifying God for giving
them ſuch power; which ſhould make us very cautious that we do not
either give that honour to another, or take it to ourſelves, which is due
to God only.
19. And there came thither certain Jews from Antioch
and Iconium, who perſuaded the people, and, having ſtoned
Paul, drew him out of the city, ſuppoſing he had been
dead. 20. Howbeit, as the diſciples ſtood round about
him, he roſe up, and came into the city: and the next day
he departed with Barnabas to Derbe. 21. And when
they had preached the goſpel to that city, and had taught
many, they returned again to Lyſtra, and to Iconium, and
Antioch. 22. Confirming the ſouls of the diſciples, and
exhorting them to continue in the faith, and that we muſt
through much tribulation enter into the kingdom of God.
23. And when they had ordained them elders in every
church, and had prayed with faſting, they commended
them to the Lord, on whom they believed. 24. And after
Paul at Lyſtra.
they had paſſed throughout Piſidia, they came to Pamphilia.
25. And when they had preached the word in Perga, they
went down into Attalia: 26. And thence ſailed to Antioch,
from whence they had been recommended to the grace of
God for the work which they fulfilled. 27. And when
they were come, and had gathered the church together,
they rehearſed all that God had done with them, and how
he had opened the door of faith unto the Gentiles. 28.
And there they abode long time with the diſciples.
We have here a further account of the ſervices and ſufferings of Paul
and Barnabas. -
I. How Paul was ſtoned and left for dead, but miraculouſly came to
himſelf again, v. 19, 20. They fell upon Paul rather than Barnabas,
becauſe Paul, being the chief ſpeaker, galled and vexed them more than
Barnabas did. Now obſerve here,
1. How the people were incenſed againſt Paul; not by any injury
they pretended he had done them ; if they took it for an affront that he
would not let them miſplace divine honours upon him, when they con-
fidered themſelves they would eaſily forgive him that wrong. But there
came certain Jews from Antioch, hearing, it is likely, and, vexed to hear,
what reſpect was ſhewed to Paul and Barnabas at Lyſtra; and they in-
cenſed the people againſt them, as fačtious, ſeditious, dangerous perſons,
not fit to be harboured. See how reſtleſs the rage of the Jews was
againſt the goſpel of Chriſt ; they could not bear that it ſhould have
footing any where. - | -
2. To what degree they were incenſed by theſe barbarous Jews ;
they irritated them to that degree, that the mob roſe and stoned Paul,
not by a judicial ſentence, but in a popular tumult; they threw ſtones
at him, with which they knocked him down, and then drew him out of
the city, as one not fit to live in it, or drew him out upon a ſledge, or in
a cart, to bury him, supposing he had been dead. So ſtrong is the bent
of the corrupt and carnal heart to that which is evil, even in contrary
extremes, that as it is with great difficulty that men are reſtrained from
evil on one fide, ſo it is with great eaſe that they are perſuaded to evil
on the other fide. See how fickle and mutable the minds of carnal
worldly people are, that do not know and confider things | Thoſe that
but the other day would have treated the apoſtles as more than men,
now treat them as worſe than brutes, as the worſt of men, as the worſt
of malefactors. To-day Hosanna, to-morrow Crucify ; to-day ſacrificed
to, to-morrow ſacrificed. We have an inſtance of a change the other
way, ch. 28. This man is a murderer, v. 4. No doubt, he is a god, v. 6.
Popular breath turns like the wind. If Paul would have been Mercury,
he might have been enthroned, nay, he might have been enſhrined; but
if he will be a faithful miniſter of Chriſt, he ſhall be ſtoned, and thrown
out of the city. Thus they who eaſily ſubmit to ſtrong deluſions, hate
to receive the truth in the love of it.
3. How he was delivered by the power of God; when he was
“ drawn out of the city, the diſciples ſtood round about him,” v. 20. It
ſeems, there were ſome here at Lyſtra, that became diſciples, that found
the mean between the deifying the apoſtles and rejećting them ; and even
theſe new converts had courage to own Paul when he was thus run
down, though they had reaſon enough to fear that the ſame that ſtoned
him would ſtone them for owning him. They ſtood round about him,
as a guard to him againſt the further outrage of the people; ſtood about
him, to ſee whether he, were alive or dead ; and all of a ſudden he roſé
up; though he was not dead, yet he was ill cruſhed and bruiſed, no
doubt, and fainted away; he was in a deliquium, ſo that it was not with-
out a miracle that he came ſo ſoon to himſelf, and was ſo well as to be
able to go into the city. Note, God’s faithful ſervants, though they
may be brought within a ſtep of death, and may be looked upon as dead
both by friends and enemies, ſhall not die as long as he has work for
them to do. They are cast down, but not deſtroyed, 2 Cor. 4. 9.
II. How they went on with their work, notwithſtanding the oppo-
ſition they met with ; all the ſtones they threw at Paul, will not beat
him off from his work; They drew him out of the city; (v. 19.) but,
as one that ſet them at defiance, he came into the city again, to ſhew that
he did not fear them ; none even of theſe things move him. However
their being perſecuted here is a known indication to them to ſeek for
opportunities of uſefulneſs elſewhere, and therefore for the preſent they
quit Lyſtra. -
And, l. They went to break up and ſow freſh ground at Berbe ;
thither the next day Paul and Barnabas departed, a city not far off;
THE ACTS, XIV.
The Diſciples exhorted and encouraged.
there they preached the goſpel, there they taught many, v. 21. And it
ſhould ſeem that Timothy was of that city, and was one of the diſci-
ples that now attended Paul, had met him at Antioch, and accompanied
him in all this circuit ; for, with reference to this ſtory, Paul tells him
how fully “he had known the afflićtions he endured at Antioch, Iconium,
and Lyſtra,” 2 Tim. 3. 10, 11. Nothing is recorded that happened at
HDerbe. - -
2. They returned, and went over their work again, watering what
they had ſown ; and having ſtayed as long as they thought fit at Derbe,
they came back to Lyſtra, to Iconium, and Antioch, the cities where
they had preached, v. 21. Now, as we have had a very inſtructive
account of the methods they took in laying the foundation, and begin-
ning the good work, ſo here we have the like of their building upon
that foundation, and carrying on that good work. Let us ſee what they
did. - 4.
(1.) They confirmed the ſouls of the diſciples ; they inculcated that
upon them which was proper to confirm them, v. 22. Young converts
are apt to waver, and a little thing ſhocks them ; their old acquaintance
beg they will not leave them ; thoſe that they look upon to be wiſer
than they, ſet before them the abſurdity, indecency, and danger, of a
change; they are allured by the proſpect of preferment, to ſtick to the
traditions of their fathers; they are frightened with the danger of
ſwimming againſt the ſtream. All this tempts them to think of making
a retreat in time ; but the apoſtles come and tell them that this is the
true grace of God wherein they stand, and therefore they muſt ſtand to it,
that there is no danger like that of loſing their part in Chriſt, no advan-
tage like that of keeping their hold of him ; that, whatever their trials
may be, they ſhall have ſtrength from Chriſt to paſs through them; and,
whatever their loſſes may be, they ſhall be abundantly recompenſed.
And this confirms the ſouls of the diſciples, it fortifies their pious reſolu-
tions in the ſtrength of Chriſt, to adhere to Chriſt whatever it coſt them.
Note, [1..] Thoſe that are converted need to be confirmed ; thoſe that
are planted need to be rooted. Miniſters’ work is to eſtabliſh ſaints as
well as to awaken finners. “Non minor eſt virtus quam quaerere parta
tueri—To retain is ſometimes as difficult as to acquire.” Thoſe that
were inſtrućted in the truth muſt know the certainty of the things in
which they have been inſtructed; and thoſe that are reſolved muſt be
fixed in their reſolutions. [2.] True confirmation is confirmation of
the ſoul; it is not binding the body by ſevere penalties on apoſtates, but
binding the ſoul; the beſt miniſters can do that only by preſfing thoſe
things which are proper to bind the ſoul; it is the grace of God, and
nothing leſs, that can effectually confirm the ſouls of the diſciples, and pre-
vent their apoſtaſy. -
(2.) They exhorted them to continue in the faith ; or, as it may be
read, they encouraged them. They told them it was both their duty
and intereſt to perſevere ; to abide in the belief of Chriſt’s being the
Son of God, and the Saviour of the world. Note, Thoſe that are in
the faith are concerned to continue in the faith, notwithſtanding all the
temptations they may be under to deſert it, from the ſmiles or frowns
of this world. And it is requiſite that they ſhould Öften be exhorted to
do ſo. They that are continually ſurrounded with temptations to apoſ.
taſy, have need to be continually attended with preſſing exhortations to
perſeverance. - -
(3.) That which they infifted moſt upon, was, that “we muſt
through much tribulation enter into the kingdom of God.” Not only
they muſt, but we muſt; it muſt be counted upon, that all that will go
to heaven muſt expect tribulation and perſecution in their way thither.
But is this the way to confirm the ſouls of the diſciples, and to engage
them to continue in the faith 2 One would think it ſhould rather ſhock
them, and make them weary. No, as the matter is fairly ſtated and
taken entire, it will help to confirm them, and fix them for Chriſt. . It
is true, they will meet with tribulation, with much tribulation, that is
the worſt of it : but then, [1..] It is ſo appointed, they muſt undergo
it, there is no remedy, the matter is already fixed, and cannot be altered.
He that has the ſovereign diſpoſal of us, has determined it to be our lot,
that all that “will live godly in Chriſt Jeſus ſhall ſuffer perſecution;”
and he that has the ſovereign command over us, has determined this to
be our duty, that all that will be Chriſt’s diſciples muſt take up the croſs;
ſo that when we gave up our names to Jeſus Chriſt, it was what we
agreed to ; when we ſat down and counted the coſt, if we reckoned
right, it was what we counted upon : ſo that if “tribulation and perſe-
cution aroſe becauſe of the word,” it is but what we had notice of be-
fore, it muſt be ſo, he performelh the thing that is appointed for us. The
matter is fixed unalterably ; and shall the rock be for us removed out of
its place P [2.] It is the lot of the leaders in Chriſt's army as well as of
the ſoldiers. It is not only you, but we, that (if it be thought a hard-
ſhip) are ſubjećt to it; therefore as your own ſufferings muſt not be a
ſtumbling-block to you, ſo neither muſt our’s ; ſee 1 Theſſ. 3. 3. “Let
none be moved by our afflićtions, for yourſelves know that we are ap-
pointed thereunto.” . As Chriſt did not put the apoſtles upon any harder
ſervice than what he underwent before them, ſo neither did the apoſtles
put the ordinary chriſtians. [3.] It is true, we muſt count upon much
tribulation, but this is encouraging, that we ſhall get through it; we ſhall
not be loſt and periſh in it. It is a red ſea, but the Lord has opened a
way through it, for the redeemed of the Lord to paſs over. We muſt go
down to trouble, but we ſhall come up again. [4.] We ſhall not only
get through it, but get through it into the kingdom of God; and the
joy and glory of the end will make abundant amends for all the difficul-
ties and hardſhips we may meet with in the way. It is true, we must go
by the croſs, but it is as true that if we keep in the way, and do not turn
aſide or turn back, we ſhall go to the crown, and the believing proſpect
of that will make the tribulation eaſy and pleaſant. -
(4.) They ordained them elders, or preſbyters, in every church. Now
at this ſecond viſit they ſettled them in ſome order, formed them into
religious ſocieties under the condućt of a ſettled miniſtry, and ſettled that
diſtinétion between them that are taught in the word and them that teach.
[1..] Every church had its governors or prefidents, whoſe office it was to
pray with the members of the church, and to preach to them in their
ſolemn aſſemblies, to adminiſter all goſpel-ordinances to them, and to
take the overfight of them, “to inſtrućt the ignorant, warn the unruly,
comfort the feeble-minded, and to convince gainſayers.” It is requiſite
that every particular church ſhould have one or more ſuch to prefide in
it. [2.] Thoſe governors were then elders, that had in their qualifica-
tion the wiſdom and gravity of ſeniors, and had in their commiſſion the
authority and command of ſeniors not to make new laws; that is the pre-
rogative of the Prince, the great Lawgiver, (the government of the
church is an abſolute monarchy, and the legiſlative power entirely in
Chriſt,) but to ſee to the obſervation and execution of the laws Chriſt
has made ; and ſo far they are to be obeyed and ſubmitted to. [3.]
Theſe elders were ordained. The qualifications of ſuch as were pro-
poſed, or propoſed themſelves, (whether the apoſtles or the people put
them up,) were judged of by the apoſtles, as moſt fit to judge ; and they
themſelves, having devoted themſelves, were ſolemnly ſet apart to the
work of the miniſtry, and bound to it. [4.] Theſe elders were or-
dained to them, to the diſciples, to their ſervice, for their good. Thoſe
that are in the faith have need to be built up in it, and have need of the
elders’ help therein, the paſtors and teachers, who are to edify the body
of Chriſt. y ,
(5.) By prayer joined with fasting they commended them to the Lord,
to the Lord Jeſus, on whom they believed. Note, [1..] When perſons
are brought to believe, and that fincerely, yet miniſters’ care concerning
them is not then over; there is need of watching over them ſtill, in-
ſtrućting and admoniſhing them ſtill, there is ſtill that lacking in their
faith, which needs to be perfected. [2] The miniſters’ that take moſt
care of them that believe muſt after all commend them to the Lord, and
put them under the protećtion and condućt of his grace ; Lord, keep
them through thine own name. To his cuſtody they muſt commit them-
ſelves, and their miniſters muſt commit them. [3.] It is by prayer that
they muſt be commended to the Lord. Chriſt, in his prayer, (John 17.)
commended his diſciples to his Father ; Thine they were, and thougavest
them me. Father, keep them. [4.] It is a great encouragement to us,
in commending the diſciples to the Lord, that we can ſay, “It is he in
whom they believed, we commit them to him, who have committed them- .
ſelves to him, and who know they have believed in one who is able to keep
what they and we have committed to him against that day,” 2 Tim. 1. 12.
[5.] It is good to join faſting with prayer, in token of our humiliation
for fin, and in order to the adding of vigour to our prayers. [6.] When
we are parting with our friends, the beſt farewell is to commend them to
the Ilord, and to leave them with him. -
3. They went on preaching the goſpel in other places where they had
| been, but, as it ſhould ſeem, had not made ſo many converts as that now
at their return they could form them into churches ; therefore thither
they came to purſue and carry on converſion-work. From Antioch they
paſſed throughout Piſidia, the province in which that Antioch ſtood,
thence they came into the province of Pamphilia, the head-city of which
was Perga, where they had been before, (ch. 13. 13.) and came thither
again to preach the word, (v. 25.) making a ſecond offer, to ſee if they
were now better diſpoſed than they were before to receive the goſpel.
THE ACTS, XV.
What fucceſs they had there, we are not told, but that from thence they
not long at a place, but wherever they came endeavoured to lay to a foun-
dation which might afterward be built upon, and to ſow the ſeeds which
would in time produce a great increaſe. Now Chriſt’s parables were
explained; in which he reſembled the kingdom of heaven to a little |
leaven, which in time leavened the whole lump; to a grain of mustard- ||
feed, which, though very inconfiderable at firſt, grew to a great tree;
and to the ſeed which a man ſowed in his ground, and itſprang up he knew
not how. -
III. How they at length came back to Antioch in Syria, from whence
they were ſent forth upon this expedition. From Attalia they came by
ſea to Antioch, o. 26. And we are here told, -
1. Why they came thither; becauſe from thence they had been recom-
mended to the grace of God, and ſuch a value did they put upon a ſolemn
recommendation to the grace of God, though they had themſelves a great
intereſt in Heaven, that they never thought they could ſhew reſpect enough
to thoſe who had ſo recommended them. They having recommended
them to the grace of God, for the work which they fulfilled ; now that |
they had fulfilled it, they thought they owed them an account of it, that ||
they might help them by their praiſes, as they had done by their
prayers. - -
2. What account they gave them of their negotiation ; (v. 27.) They
gathered the church together. It is probable that the chriſtians at Antioch
were more than ordinarily met, or could meet, in one place, but on this
occaſion they called together the leading men of them; as the heads of
the tribes are often called the congregation of Iſrael, ſo the miniſters and
principal members of the church at Antioch are called the church ; or
perhaps as many of the people as the place would hold came together
on that occaſion. Or, ſome met at one time, or in one place, and others
at another. But when they had them together, they gave them an ac-
count of two things :
(1.) Of the tokens they had had of the divine preſence with them in
their labours; “They rehearſed all that God had done with them.”
They did not tell what they had done, (that would have ſavoured of vain-
glory,) but of what God had done with them and by them. Note, The
praiſe of all the little good we do at any time, muſt be aſcribed to God;
for it is he that not only worketh in us both to will and to do, but then
worketh with us to make what we do ſucceſsful. God’s grace can do
any thing without miniſters’ preaching; but miniſters’ preaching, even
Paul’s, can do nothing without God’s grace; and the operations of
that grace muſt be acknowledged in the efficacy of the word.
(2.) Of the fruit of their labours among the heathen. They told how
“God had opened the door of faith unto the Gentiles;” had not only
ordered them to be invited to the goſpel-feaſt, but had inclined the hearts
of many of them to accept the invitation. Note, [1..] There is no en-
tering into the kingdom of Chriſt but by the door of faith; we muſt
firmly believe in Chriſt, or we have no part in him. [2.] It is God that
opens the door of faith, that opens to us the truths we are to believe,
opens our hearts to receive them, and makes this a wide door, and an
effectual into the church of Chriſt. [3.] We have reaſon to be thank-
ful that God has opened the door of faith to the Gentiles, has both ſent
them his goſpel, which is “made known to all nations for the obedience
of faith, º 16. 26.) and has alſo given them hearts to entertain the
goſpel. hus the goſpel was ſpread, and it ſhined more and more, and
none was able to ſhut this door which God had opened; not all the powers
of hell and earth. •
3. How they diſpoſed of themſelves for the preſent; “There they
abode long time with the diſciples,” (v. 28.) longer than perhaps at firſt
they intended ; not becauſe they feared their enemies, but becauſe they
loved their friends, and were loath to part from them.
CHAP. XV.
Hitherto we have, with a great deal of pleaſure, attended the apoſtles in
their glorious travels for the propagating of the goſpel in foreign parts;
have ſeen the bounds of the church enlarged by the acceſſion both of Jews
and Gentiles to it ; and thanks be to that God who always cauſed them to
triumph 1 MWe left them, in the cloſe of the foregoing chapter, repoſing
themſelves at Antioch, and edifying the church there with the rehearſal |
of their experiences, and it is pity they should ever be otherwiſe employed ;
but in this chapter we find other work (nothing ſo pleaſant) cut out for
them. The chriſtians and ministers are engaged in controverſy, and they
that should have been now buffed in enlarging the dominions of the church, ll
The Bigotry of the Jewiſh Converts.
- | have as much as they can do to compoſe the diviſions of it; when they
went down to Attalia, a city of Pamphilia, on the ſea-coaſt. They ſtayed ||
should have been making war upon the Devil's kingdom, they have much
| ado to keep the peace in Christ's kingdom. Tat that occurrence and the
record of it are of great uſe to the church, both for warning to us to ex-
pect ſuch unhappy diſcords among christians, and direction to us what me-
thod to take for the accommodating of them. Here is, I. A controverſy
raiſed at Antioch by the judaizing teachers, who would have the believing
Gentiles brought under the yoke of circumcifton and the ceremonial late,
v. 1, 2. II. A conſultation had with the church at Jeruſalem about this
matter, and the ſending of delegales thither for that purpoſe, which oc-
caſioned the ſtarting of the ſame queſtion there, v. 2.5., III. An account
of what paſſed in the ſynod that was convened upon this occaſion, v. 6.
IWhat Peter ſaid, v. 7... 11. What Paul and Barnabas diſcourſed of,
v. 12. And laſtly, what Janes propoſed for the ſettling of this matter,
v. 13.21. IV. The reſult of this debate, and the circular letter that
was written to the Gentile converts, directing them how to govern then-
Jºlves with reſpect to the Jews, v. 23.29. ſº. The delivering of this de-
termination to the church at Antioch, and the ſatisfaction it gave them,
v. 30.35. VI. A ſecond expedition deſigned by Paul and Barnabas
to preach to the Gentiles, in which they quarrelled about their aſſiſtant,
and parted upon it, one ſteering one courſe, and the other another,
• v. 36...41. -
1. A ND certain men which came down from Judea, taught
the brethen, and ſaid, Except ye be circumciſed
after the manner of Moſes, ye cannot be ſaved. 2. When
therefore Paul and Barnabas had no ſmall diffenſion and
| diſputation with them, they determined that Paul and
Barnabas, and certain others of them, ſhould go up to Je-
ruſalem unto the apoſtles and elders about this queſtion;
3. And being brought on their º by the church, they
paſſed through Phenice and Samaria, declaring the conver-
ſion of the Gentiles: and they cauſed great joy unto all the
brethren. 4. And when they were come to Jeruſalem,
they were received of the church, and of the apoſtles and
elders, and they declared all things that God had done with
them. 5. But there roſe up certain of the ſeót of the Phari-
ſees which believed, ſaying, That it was needful to cir-
cumciſe them, and to command them to keep the law of
Moſes.
Even when things go on very ſmoothly and pleaſantly in a ſtate or in
a church, it is folly to be ſecure, and to think the mountain ſtands ſtrong,
and cannot be moved ; ſome uneaſineſs or other will ariſe, which is not
foreſeen, cannot be prevented, but muſt be prepared for. If ever there
was a heaven upon earth, ſurely it was in the church at Antioch at this
time, when there were ſo many excellent miniſters there, and bleſſed
Paul among them, building up that church in their moſt holy faith.
But here we have their peace diſturbed, and differences ariſing. Here is,
I. A new doćtrine ſtarted among them, which occaſioned this diviſion,
obliging the Gentile converts to ſubmit to circumcifien and the ceremo-
nial law, v. 1. Many that had been proſelytes to the Jewiſh religion
became chriſtians; and they would have ſuch as were proſelyted to the
Chriſtian religion to become Jews.
1. The perſons that urged this, were, certain men which came down
from Judea; ſome think, ſuch as had been of the Phariſees, (v. 5.) or
perhaps of thoſe prieſts which were obedient to the faith, ch. 6.7. They
| came from Judea, pretending perhaps to be ſent by the apoſtles at Jeru-
ſalem, at leaſt to be countenanced by them. Having a deſign to ſpread
their notions; they came to Antioch, becauſe that was the head-quarters
of thoſe that preached to the Gentiles, and the rendezvous of the Gen-
tile converts; and if they could but make an intereſt there, this leaven
would ſoon be diffuſed to all the churches of the Gentiles. They infinu-
ated themſelves into an acquaintance with the brethren, pretending to be
very glad that they had embraced the Chriſtian faith, and congratulated
them on their converſion; but tell them, that yet one thing they lack,
they muſt be circumciſed. Note, Thoſe that are ever ſo well taught,
have need to ſtand upon their guard, that they be not untaught again, or
ill taught.
2. The poſition they laid down, the theſis they gave, was this, that
THE ACTS, XV.
The Bigotry of the Jewiſh Converts.
|
except the Gentiles, who turned Chriſtians, were circumciſed after the
manner of Moſes, and thereby obliged themſelves to all the obſervances
of the ceremonial law, they could not be ſaved. As to this, -
(1.) Many of the Jews who embraced the faith of Chriſt, yet con
tinued very zealous for the law, ch. 21. 20. The knew it was from God,
and its authority was ſacred ; valued it for its antiquity, had been bred
up in the obſervance of it, and, it is probable, had been often devoutly
affected in their attendance on thoſe obſervances; they therefore kept
them up after they were by baptiſm admitted into the Chriſtian church ;
kept up the diſtinétion of meats, and uſed the ceremonial purifyings
from ceremonial pollutions, attended the temple-ſervice, and celebrated
the feaſts of the Jews. Herein they were connived at, becauſe the
prejudices of education are not to be got over all at once, and in a few
years the miſtake would be effectually reëtified by the deſtrućtion of the
temple, and the total diſſolution of the Jewiſh church; by which the ob-
fervation of the Moſaic ritual would become utterly impračticable. But
this did not ſuffice them, that they were herein indulged themſelves,
they muſt have the Gentile converts brought under the ſame obligations
which they continued under. Note, There is a ſtrange proneneſs in us to
make our own opinion and practice a rule and a law to every body elſe; to
judge of all about us by our ſtandard, and to conclude, that becauſe we
do well, all do wrong, that do not juſt as we do. -
(2.) Thoſe Jews who believed that Chriſt was the Meſfiah, as they
could not get clear of their affection to the law, ſo they could not get
clear of the notions they had of the Meſfiah, that he ſhould ſet up a
temporal kingdom in favour of the Jewiſh nation, ſhould make that illuſ-
trious and vićtorious ; it was a diſappointment to them that there was as
yet nothing done toward this in the way they expected. But now that
they hear the doćtrine of Chriſt is received among the Gentiles, and his
kingdom begins to be ſet up in the midſt of them, if they can but perſuade
thoſe that embrace Chriſt, to embrace the law of Moſes too, they hope
their point will, be gained, the Jewiſh nation will be made as confider-
able as they can wiſh, though in another way; and “ Therefore by all
means let the brethren be preſſed to be circumciſed, and keep the law;
and then with our religion our dominion will be extended, and we ſhall
in a little time be able to ſhake off the Roman yoke; and not only ſo, but
to put it on the necks of our neighbours, and ſo ſhall have ſuch a king-
dom of the Meſfiah as we promiſed ourſelves.”
if thoſe who have wrong notions of the kingdom of Chriſt, take wrong
meaſures for the advancement of it, and ſuch as really tend to the de-
itrućtion of it, as theſe do. - -
(3.) The controverſy about the circumcifing of the Gentile proſe-
lytes had been on foot among the Jews long before this. This is ob-
ferved by Dr. Whitby out of Joſephus, Antiquit. lib. 20. cap. 2.
“That when Izates, the ſon of Helen queen of Adiabene, embraced
the Jews’ religion, Amanias declared he might do it without circumcificn ;
but Eleazar maintaned, that it was a great impiety to remain uncircum-
ciſed.” And when two eminent Gentiles fled to Joſephus, (as he relates
in the hiſtory of his own life,) “the zealots among the Jews were urgent
for their circumcificn , but Joſephus diſſuaded them from infiſting upon
it.” Such has been the difference in all ages between bigotry and mo-
deration.
(4.) It is obſervable what a mighty ſtreſs they laid upon it; they do
not only ſay, “Tou ought to be circumcised after the manner of Moses,
and it will be good ſervice to the kingdom of the Meſfiah if you be ; and
will beſt accommodate matters between you and the Jewiſh converts, and
we ſhall take it very kindly if you will, and ſhall converſe the more fa-
miliarly with you ;” but, “Except you be circumcised, you cannot be
saved. If you be not herein of our mind and way, you will never go to
heaven, and therefore of courſe muſt go to hell.” Note, It is conmon
for proud impoſers to enforce their own inventions, under pain of damna-
tion; and to tell people, unleſs they believe juſt as they would have them
believe, and do juſt as they would have then do, they cannot be saved,
it is impoſſible they ſhould ; not only their caſe is hazardous, but it is
deſperate. Thus the Jews tell the brethren, that except they be of
their church, and come into their communion, and conform to the cere-
monies of their worſhip, though otherwiſe good men, and believers in
Chriſt, yet they cannot be ſaved; ſalvation itſelf cannot ſave them. None
are in Chriſt, but they that are within their pale. We ought to ſee
ourſelves well warranted by the word of God, before we ſay, “Except
you do ſo and ſo, you cannot be ſaved.” -
II. The oppoſition which Paul and Barnabas gave to this ſchiſmatical
notion, which engroſſed ſalvation to the Jews, now that Chriſt had opened
the door of ſalvation to the Gentiles, v. 2.
Vol. II. No. 26.
º
to this doćtrine, but appeared and argued publicly againſt it.
1. As faithful ſervants of Chriſt, they would not ſee his truths be.
trayed ; they knew that Chriſt came to free us from the yoke of the
ceremonial law, and to take down that wall of partition between Jews
and Gentiles, and unite them both in himſelf; and therefore cannot bear
ſenſion and diſputation with them.” They would by no means yield
| were only to baptize them.
Note, It is no wonder ||
“They had no ſmall diſ- |
to hear of circumcifing the Gentile converts, when their inſtrućtions
The Jews would unite with the Gentiles,
that is, they would have them to conform in every thing to their rites,
and then, and not till then, they will look upon them as their brethren ;
and no thanks to them. But this not being the way in which Chriſt de-
ſigned to unite them, it is not to be admitted. - -
2. As ſpiritual fathers to the Gentile converts, they would not ſee
their liberties encroached upon ; they had told them, that if they believed
in Jesus Christ, they ſhould be saved; and now to be told, that that was
not enough to ſave them, except they were circumciſed, and kept the
law of Moſes—this was ſuch a diſcouragement to them at ſetting out,
and would be ſuch a ſtumbling-block in their way, as might almoſt tempt
them to think of returning into Egypt again; and therefore they ſet
themſelves againſt it. - -
III. The expedient pitched upon for the preventing of the miſchief
of this dangerous notion, and the ſilencing of thoſe that vented it, and
the quieting of the minds of the people with reference to it. They de-
termined that Paul and Barnabas, and ſome others of their number,
ſhould go to Jerusalem to the apostles and elders, concerning this doubt.
Not that the church at Antioch had any doubt concerning it, they knew
the liberty wherewith Chriſt had made them free; but they ſent the caſe
to Jeruſalem. ... "
1. Becauſe thoſe who taught this doćtrine, came from Jeruſalem, and
pretended to have directions from the apoſtles there, to urge circumciſion
upon the Gentile converts ; it was therefore very proper to ſend to Je-
ruſalem about it, to know if they had any ſuch direétion from the church
there. And it was ſoon found to be all wrong, which yet pretended to
be of apoſtolical right. It was true that theſe went out from them,
(v. 24.) but they never went out with any ſuch orders from them.
2. Becauſe thoſe who were taught this doćtrine, would be the better
confirmed in their oppoſition to it, and in the leſs danger of being ſhocked
and diſturbed by it, if they were ſure that the apostles and elders at Jeru-
salem (which was that Chriſtian church that of all other retained the
moſt affection to the law of Moſes) were againſt it ; and if they could
but have that under their hands, it would be the likelieſt means to filence
and ſhame theſe incendiaries who had pretended to have it from them.
3. Becauſe the apoſtles at Jeruſalem were fitteſt to be conſulted in a
point yet not fully ſettled ; and being moſt eminent for an infallible
Spirit, peculiar to them as apoſtles, their decifion would be likely to end
the controverſy. It was owing to the ſubtlety and malice of the great
enemy of the church’s peace, (as it appears by Paul’s frequent com-
plaints of theſe judaizing teachers, theſe false apostles, theſe deceitful
workers, theſe enemies of the cross of Christ,) that it had not that effe&t.
IV. They journey to Jeruſalem upon this errand, v. 3. Where we
find, -
1. That they were honoured at parting; They were brought on their
way by the church ; which was then much uſed as a token of reſpect to
uſeful men, and is direéted to be done after a godly sort, 3 John 6. Thus
the church ſhewed their favour to them who witneſſed againſt theſe
encroachments on the liberties of the Gentile converts, and ſtood up for
them.
2. That they did good as they went along ; they were men that
would not loſe time, and therefore viſited the church s by the way; they
paſſed through Phenice and Samaria, and as they went declared the con-
version of the Gentiles, and what wonderful ſucceſs the goſpel had had
among them ; which caused great joy to all the brethren. Note, The
i progreſs of the goſpel is and ought to be a matter of great joy. All the
brethren, the faithful brethren in Chriſt’s family, rejoice when more are
born into the family; for the family will be never the poorer for the
multitude of its children. In Chriſt and heaven there is portion enough,
and inheritance enough for them all.
V. Their hearty welcome at Jeruſalem, v. 4. *
1. The good entertainment their friends gave them ; They were
“ received of the church, and of the apoſtles and elders ;” were embraced
las brethren, and had audience as meſſengers of the church at Antioch;
they received them with all poſſible expreſſions of love and friendſhip.
2. The good entertainment they gave their friends; They “declared
all things that God had done with them ;” gave them an account of the
8
-
ſucceſs of their miniſtry among the Gentiles, not what they had done,
but what God had done with them; what he had by his grace in them
enabled them to do; and what he had by his grace in their hearers |
enabled them to receive. As they went they had planted, as they came
back they had watered ; but in both they were ready to own it was God
that gave the increase. Note, It is a great honour to be employed for
God, to be workers for him ; for thoſe that are ſo, have him a Worker
with them, and he muſt have all the glory.
VI. The oppoſition they met with from the fame party at Jeruſalem,
v. 5. When Barnabas and Paul gave an account of the multitude of the
Gentiles, and of the great harveſt of ſouls gathered in to Chriſt there, and
all about them congratulated them upon it, “there roſe up certain of the
fe&t of the Phariſees,” who received the tidings very coldly, and, though
they believed in Chriſt, yet were not ſatisfied in the admiſſion of thoſe
converts, but thought it was needful to circumciſe them. Obſerve here,
1. That thoſe who have been moſt prejudiced againſt the goſpel, yet have
been captivated by it ; ſo mighty has it been through God to the pull-
ing down of ſtrongholds. When Chriſt was here upon earth, few or
none of the rulers and of the Pharisees believed on him, but now there
are thoſe of the ſe&t of the Phariſees which believed, and many of them,
| any primacy or headſhip in this ſynod; he was not maſter of this aſſem-
\
\
we hope in fincerity.
2. That it is very hard for men ſuddenly to ge clear of their preju-
dices; thoſe that had been Phariſees, even after º became Chriſtians,
retained ſome of the old leaven. All did not ſo, witneſs Paul, but ſome
did ; and had ſuch a jealouſy for the ceremonial law, and ſuch a diſlike
of the Gentiles, that they could not admit the Gentiles into communion
with them, unleſs they would be circumciſed, and thereby engage them-
ſelves to keep the law of Moſes. This was, in their opinion, needful;
and for their parts, they would not converſe with them unleſs they ſub-
mitted to it. /
6. And the apoſtles and elders came together, to con-
ſider of this matter. 7. And when there had been much
diſputing, Peter roſe up, and ſaid unto them, Men and
brethren, ye know how that a good while ago God made |
choice among us, that the Gentiles by my mouth ſhould
hear the word of the goſpel, and believe. 8. And God
which knoweth the hearts, bare them witneſs, giving them
the Holy Ghoſt, even as he did unto us ; 9. And put no
difference between us and them, purifying their hearts by
faith. 10. Now therefore why tempt ye God, to put a
yoke upon the neck of the diſciples, which neither our fa-
thers nor we were able to bear : 11. But we believe that
through the grace of the Lord Jeſus Chriſt we ſhall be
ſaved, even as they. 12. Then all the multitude kept
ſilence, and gave audience to Barnabas and Paul, declaring
what miracles and wonders God had wrought among the
Gentiles by them. 13. And after they had held their
peace, James anſwered, ſaying, Men and brethren, hearken
unto me: 14. Simeon hath declared how God at the
firſt did viſit the Gentiles, to take out of them a people
for his name. 15. And to this agree the words of the
prophets; as it is written, 16. After this I will return,
and will build again the tabernacle of David, which is
fallen down; and I will build again the ruins thereof, and
I will ſet it up : 17. That the reſidue of men might ſeek
after the Lord, and all the Gentiles, upon whom my name
is called, ſaith the Lord, who doeth all theſe things. 18.
Known unto God are all his works from the beginning of
the world. 19. Wherefore my ſentence is, that we trou-
ble not them, which from among the Gentiles are turned
to God : 2O. But that we write unto them; that they ab-
ſtain from pollutions of idols, and from fornication, and
from things ſtrangled, and from blood. 21. For Moſes of
old time hath in every city them that preach him, being
read in the ſynagogues every day.
THE ACTs, xv.
The Council at Jeruſalem.
We have here a council called, not by writ, but by confent, on this
occaſion ; (v. 6.) “The apoſtles and preſbyters came together, to con-
fider of this matter.” . They did not give their judgments separately,
but came together to do it, that they might hear one another’s ſenſe in
this matter ; for in the multitude of counſellers there is ſafety and ſatis-
fačtion. They did not give their judgment raſhly, but confidered of this
matter. Though they were clear concerning it in their own minds, yet
they would take time to confider of it, and to hear what was to be ſaid
| by the adverſe party. Nor did the apoſtles give their judgment concern-
ing it without the elders, the inferior miniſters, to whom they thus con-
deſcended, and on whom they thus put an honour. Thoſe that are moſt
eminent in gifts and graces, and are in the moſt exalted ſtations in the
church, ought to ſhew reſpe&t to their juniors and inferiors; for though
days should speak, yet there is a spirit in man, Job 32. 7, 8. Here is a
direction to the paſtors of the churches, when difficulties ariſe, to come
together in ſolemn meetings, for mutual advice and encouragement, that
they may know one another’s mind, and ſtrengthen one another’s hand,
and may ačt in concert. -
Now here we have, -
I. Peter’s ſpeech in this ſynod. He did not in the leaſt pretend to
bly, nor ſo much as chairman, or moderator pro hac vice—on this occa-
ſºon ; for we do not find that either he ſpake firſt, to open the ſynod,
| (there having been much disputing before he rose up,) nor that he ſpake
laſt, to ſum up the cauſe and colle&t the ſuffrages; but he was a faithful,
prudent, zealous member of this aſſembly, and offered that which was
very much to the purpoſe, and which would come better from him than
from another, becauſe he had himſelf been the firſt that preached the
goſpel to the Gentiles. There had been much disputing, pro and con,
upon this queſtion, and liberty of ſpeech allowed, as ought to be in ſuch
caſes; thoſe of the sect of the Pharisees were ſome of them preſent, and
allowed to ſay what they could in defence of thoſe of their opinion at
Antioch, which probably was anſwered by ſome of the elders; ſuch queſ.
tions ought to be fairly diſputed before they are decided. When both
fides had been heard, Peter rose up, and addreſſed himſelf to the aſſembly,
Men and brethren, as did James afterward, v. 13. And here,
1. He put them in mind of the call and commiſſion he had ſome time
ago to preach the gospel to the Gentiles; he wondered there ſhould be
any difficulty made of a matter already ſettled ; “ Te know that 37° 36x-
&low hºspáy—from the beginning of the days of the goſpel, many years ago,
God made choice among us apoſtles, of one to preach the gospel to the
Gentiles, and I was the perſon choſen, “that the Gentiles by my mouth
ſhould hear the word, and believe,” v. 7. Ye know I was queſtioned
about it, and cleared myſelf to univerſal ſatisfaction; every body rejoiced
that “ God had granted to the Gentiles repentance unto life,” and no
body ſaid a word of circumcifing them, nor was there any thought of
ſuch a thing. (See ch. 11. 18.) why ſhould the Genliles who hear the
word of the gospel by Paul’s mouth, be compelled to submit to circumci.
sion, any more than thoſe that heard it by my mouth Or why ſhould
the terms of their admiſſion now be made harder than they were then º’’
2. He puts them in mind how remarkably God owned him in preach-
ing to the Gentiles, and gave teſtimony to their fincerity in embracing
the chriſtian faith; (v. 8.) “God, who knows the hearts, and therefore
is able to judge infallibly of men, he bore them witneſs that they were his
indeed, by giving them the Holy Ghost ; not only the graces and com-
forts, but the extraordinary miraculous gifts, of the Holy Ghoſt, even as
he did unto us apoſtles.” See ch. 11, 15... 17. Note, (1.) The Lord
knows them that are his, for he knows men’s hearts ; and we are as our
hearts are. (2.) Thoſe to whom God gives the Holy Ghost, he thereby
bears witness to that they are his ; here we are ſaid to be sealed with that
Holy Spirit of promiſe, marked for God. -
God had bid the Gentiles welcome to the privilege of communion.
with him, without requiring them to be circumciſed, and to keep the
law; and therefore ſhall not we admit them into communion with us.
but upon thoſe terms ? v. 9. God has put no difference between us and
them ; they, though Gentiles, are as welcome to the grace of Chriſt, and
the throne of grace as, we Jews are ; why then ſhould we ſet them at a ,
diſtance, as if we were holier than they 2 Iſa. G5. 5. Note, We ought
not to make any conditions of our brethren’s acceptance with us, but
ſuch as God has made the conditions of their acceptance with him, Rom.
14. 3. Now the Gentiles were fitted for communion with God, in
“ having their hearts purified by faith,” and that faith God’s own work.
in them ; and therefore why ſhould we think them unfit for communion,
|with us, unleſs they will ſubmit to the ceremonial purifying enjoined by
THE ACTS, XV.
The Council at Jeruſalem.
the law to us? Note, [1..] “By faith the heart is purified;” we are not
only juſtified, and conſcience purified, but the work of ſam&ification is
begun and carried on. [2.] Thoſe that have their hearts purified by
faith, therein are made ſo nearly to reſemble one another, that, whatever
other difference there may be between them, no account is to be made of
it ; for the faith of all the ſaints is alike precious, and has like precious
effects ; (2 Pet. 1. 1.) and they that by it are united to Chriſt, are ſo
to look upon themſelves as joined to one another, as that all diſtinétions,
even that between Jew and Gentile, are immerged and ſwallowed up
Yin 1: . -
3. He ſharply reproves thoſe teachers (ſome of whom, it is likely
were preſent) who went about to bring the Gentiles under the obliga.
tion of the law of Moſes, v., 10. The thing is ſo plain, that he cannot
forbear ſpeaking of it with ſome warmth; “Now therefore, fince God
has owned them for his, “why tempt ye God, to put a yoke upon the
neck of the diſciples,’ of the believing Gentiles and their children ;”
(for circumcificn was a yoke upon their infant ſeed, who are here reck-
oned among the diſciples ;) “a yoke which neither our fathers nor we
were able to bear P’’ Here he ſhews that in this attempt, (J.) They of.
fered a very great affront to God; “You tempt him, by calling that in
Queſtion which he has already ſettled and determined by no leſs an indi-
cation than that of the gift of the Holy Ghoſt; you do, in effect, aſk,
• Did he know what he did Or was he in earneſt in it Or will he
abide by his own ačt * Will you try whether God, who defigned the
ceremonial law for the people of the Jews only, will now, in its laſt ages,
bring the Gentiles too under the obligation of it, to gratify you ?”
Thoſe tempt God, who preſcribe to him, and ſay that people cannot be
saved but upon ſuch and ſuch terms, which God never appointed; as if
the God of ſalvation muſt come into their meaſures. (2.) They of.
fered a very great wrong to the diſciples ; Chriſt came to proclaim li-
berty to the captives, and they go about to enſlave thoſe whom he has
made free. See Neh. 5. 8. The ceremonial law was a heavy yoke;
they and their fathers found it difficult to be borne, ſo numerous, ſo va-
rious, ſo pompous, were the inſtitutions of it ! The diſtinétion of meats
was a heavy yoke, not only as it rendered converſation leſs pleaſant, but
as it embarraſſed conſcience with endleſs ſcruples.
pollution contračted by it, and the many rules about purifying from that
pollution, were a heavy but then. This yoke Chriſt came to eaſe us of,
and called thoſe that were weary and heavy laden under it, to come and
take his yoke upon them, his easy yoke. Now for theſe teachers to go
about to lay that yoke upon the neck of the Gentiles, which he came to
free even the Jews from, was the greateſt injury imaginable to them.
4. Whereas the Jewiſh teachers had urged that circumciſion was ne-
ceſſary to ſalvation. Peter ſhews it was ſo far from being ſo, that both
Jews and Gentiles were to be saved purely “through the grace of our
Lord Jeſus Chriſt,” and no other way; (v. 11.) “We believe to be
faved through that grace” only ; tışivopsy awſºvo.1–We hope to be ſaved ;
“We believe unto ſalvation in the ſame manner as they”—x20' 6, regro,
x2ksiyot. “We that are circumciſed, believe to ſalvation, and ſo do
they that are uncircumciſed; and as our circumciſion will be no advantage
to us, ſo their uncircumciſion will be no diſadvantage to them; for we
muſt depend upon the grace of Chriſt for ſalvation, and muſt apply that
grace by faith, as well as they. There is not one way of ſalvation for
the Jews and another for the Gentiles ; “neither circumciſion avails any
thing, nor uncircumciſion,” (that is neither here nor there,) but faith
which works by love, Gal. 5. 6. Why ſhould we burthen them with the
law of Moſes as neceſſary to their ſalvation, when it is not that, but the
goſpel of Chriſt that is neceſſary both to our ſalvation and their’s ''
II. An account of what Barnabas and Paul ſaid in this ſynod, which
did not need to be related, for they only gave in a narrative of what was
recorded in the foregoing chapters, “what miracles and wonders God had
wrought among the Gentiles by them,” v. 12. This they had given in
to the church at Antioch, (ch. 14, 27.) to their brethren by the way,
(ch. 15. 3.) and now again to the ſynod; and it was very proper to be
given in here; that which was contended for, was, that the Gentiles
ought to ſubmit to the law of Moſes; now, in oppoſition to this, Paul
and Barnabas undertake to ſhew, by a plain relation of matters of fačt,
that God owned the preaching of the pure goſpel to them without the
law, and therefore to preſs the law upon them now was to undo, what
God had done. Obſerve, -
1. What account they gave ; they declared, or opened in order, and
with all the magnifying and affecting circumſtances, what glorious mira- |
ales, what figns and wonders, God had wrought among the Gentiles by |
The ado that was .
made about even the unavoidable touch of a grave or a dead body, the
| them ; what confirmation he had given to their preaching by miracles
| wrought in the kingdom of nature, and what ſucceſs he had given to it
by miracles wrought in the kingdom of grace. Thus God had honoured
|| theſe apoſtles whom the Jewiſh teachers condemned, and had thus ho-
noured the Gentiles whom they contemned. What need had they of any
other advocate, when God himſelf pleaded their cauſe 2 The converſion.
of the Gentiles was itſelf a wonder, all things conſidered, no leſs than a
miracle. Now if “they received the Holy Ghoſt by the hearing of
faith,” why ſhould they be embarraſſed with the works of the law 2 See
Gal. 3. 2. - , - -
2. What attention was given to them; All the multitude (who, though
they had not votes, yet came together to hear what was ſaid) “ kept
filence, and gave audience to Paul and Barnabas ;” it ſhould ſeem, they
took more notice of their narrative than they did of all the arguments
i that were offered. As in natural philoſophy and medicine mothing is ſo
ſatisfactory as experiments, and in law nothing is ſo ſatisfactory as caſes
adjudged, ſo in the things of God the beſt explication of the word of
grace, is, the account given of the operation of the Spirit of grace; theſe
the multitude will with ſilence give audience to. They that fear God, will
moſt readily hear them that can tell them what God has done for their
souls, or by their means, Pſ. 66. 16.
III. The ſpeech which James made to the ſynod. He did not inter-
rupt Paul and Barnabas, though, it is likely, he had before heard their
narrative, but let them go on with it, for the edification of the company,
and that they might have it from the firſt and beſt hand; but after they
had held their peace, then James ſtood up. Te may all propheſy one by
one, 1 Cor. 14. 31. God is the God of order. He let Paul and Bar-
nabas ſay what they had to ſay, and then he made the application of it.
The hearing of variety of miniſters may be of uſe when one truth does
not drive out, but clench, another.
1. He addreſſes himſelf reſpectfully to thoſe preſent ; , “ Men and
brethren, hearken unto me. You are men, and therefore, it is to be hoped,
will hear reaſon ; you are my brethren, and therefore will hear me with
candour.” We are all brethren, and equally concerned in this cauſe,
that nothing be done to the diſhonour of Chriſt, and the uneaſineſs of
chriſtians. - . - - -
2. He refers himſelf to what Peter had ſaid concerning the conver-
fion of the Gentiles ; (v. 14.) “Simeon,” (Simon Peter) “ hath declared,
and opened the matter to you, how God at the first did visit the Gentiles,
in Cornelius and his friends, who were the first fruits of the Gentiles; how,
when the goſpel began firſt to ſpread, preſently the Gentiles were invited
to come and take the benefit of it;” and James obſerves here, (1.)
That the grace of God was the riſe of it; it was God that viſited the
Gentiles; and it was a kind viſit; had they been left to themſeves, they
would never have viſited him, but the acquaintance began on his part ;
he not only visited and redeemed his people, but viſited and redeemed thoſe
that were lo ammi—not a people. (2.) That the glory of God was the
end of it; it was “to take out of them a people for his name,” who
ſhould glorify him, and in whom he would be glorified. As of old he
took the Jews, ſo now the Gentiles, “to be to him for a name, and for
a praiſe, and for a glory,” Jer. 13. 11. Let all the people of God re-
member, that therefore they are thus dignified in God, that God may be
glorified in them.
3. He confirms this with a quotation out of the Old Teſtament; he
could not prove the calling of the Gentiles by a viſion, as Peter could,
or by miracles wrought by his hand, as Paul and Barnabas could, but he
would prove that it was foretold in the Old Teſtament, and therefore it
muſt be fulfilled, v. 15. To this agree the words of the prophets ; moſt
of the Old Teſtament prophets ſpake more or leſs of the calling in of
the Gentiles, even Moſes himſelf, Rom. 10. 19. It was the general ex-
pećtation of the pious Jews, that the Meſfiah ſhould be a Light to lighten
the Gentiles ; (Luke 2. 32.) but James waves the more illuſtrious pro-
phecies of this, and pitches upon one that ſeemed more obſcure ; It is
written, Amos 9. 11, 12. where is foretold, - .
(1.) The ſetting up of the kingdom of the Meſfiah ; (v. 16.) “I
will raiſe up the tabernacle of David, that is fallen.” The covenant
was made with David and his ſeed; but the houſe and family of David
are here called his tabernacle, becauſe David in his beginning was a ſhep-
herd, and dwelt in tents, and his houſe, that had been as a ſtately palace,
was become a mean and deſpicable tabernacle, reduced in a manner to its
ſmall beginning; this tabernacle was ruined and fallen down ; there had
not been for many ages a king of the houſe of David ; the Jeeptre was
departed from Judah, the royal family was ſunk and buried in obſcurity,
| and as it ſhould ſeem, not inquired after ; but God will return, and will
THE ACTS, XV.
build it again, raiſe it out of its ruins, a phoenix out of its aſhes; and this
was now lately fulfilled when our Lord Jeſus was raiſed out of that fa-
mily, had “ the throne of his father David given him,” with a promiſe
“that he ſhould reign over the houſe of Jacob for ever,” Luke 1. 32, 33.
And when the tabernacle of David was thus rebuilt in Chriſt, all the reſt
of it was, not many years after, wholly extirpated and cut off, as was
alſo the nation of the Jews itſelf, and all their genealogies loſt. The
church of Chriſt may be called the tabernacle of David ; this may ſome-
times be brought very low, and may ſeem to be in ruins, but it ſhall be
built again, its withering intereſts ſhall revive ; it is cast down, but not
destroyed; even dry bones are made to live.
(2.) The bringing in of the Gentiles, as the effect and conſequence
of this; (v. 17.), “That the refidue of men might ſeek after the Lord;”
not the Jews only, who thought they had the monopoly of the taber-
nacle of David, but the reſidue of men, ſuch as had hitherto been left
out of the pale of the viſible church; they muſt now, upon this re-edify-
ing of the tabernacle of David, be brought to ſeek after the Lord, and to
inquire how they may obtain his favour; when David’s tabernacle is ſet
up, they “ſhall ſeek the Lord their God, and David their king,” Hoſ.
3. 5. Jer. 30. 9. “ Then Iſrael ſhall poſſeſs the remnant of Edom ;”
fo it is in the Hebrew ; for the Jews called all the Gentiles Edomites,
and therefore the Septuagint there leave out the particular mention of
Edom, and read it juſt as it is here, that the residue of men might ſeek,
(St. James here adds, after the Lord,) and all the Gentiles, or heathen,
upon whom my name is called. The Jews were for many ages ſo pecu-
liarly favoured, that the reſidue of men ſeemed neglected; but now God
will have an eye to them, and his name ſhall be called upon the Gentiles;
his name ſhall be declared and publiſhed among them, and they ſhall be
brought forth to know his name, and to call upon it, they ſhall call
themſelves the people of God, and he ſhall call them ſo ; and thus by
conſent of both parties, his name is called upon them. This promiſe we
may depend upon the fulfilling of in its ſeaſon; and now it begins to be
fulfilled, for it is added, “ ſaith the Lord, who doeth this ; who doeth
all theſe things;” ſo the Seventy there, and the apoſtle here ; he ſaith
it, who doeth it ; who therefore ſaid it, becauſe he was determined to do
it ; and who therefore doeth it, becauſe he hath ſaid it; for though with
us ſaying and doing are two things, they are not ſo with God. The
uniting of Jews and Genliles in one body, and all theſe things that were
done in order to it, which were here foretold, were, [1..] What God
did ; This was the Lord’s doing ; whatever inſtruments were employed
in it: and, [2.] It was what God delighted in, and was well pleaſed
with ; for he is the God of the Gentiles, as well as the Jews, and it is his
honour to be rich in mercy to all that call upon him.
4. He reſolves it into the purpoſe and counſel of God; (v. 18.)
“ Known unto God are all his works from the beginning of the world.”
He not only foretold the calling of the Gentiles many ages ago by the
prophets, (and therefore it ought not to be a ſurpriſe or ſtumbling-block
to us,) but he foreſaw and foreordained it in his eternal counſels, which
are unqueſtionably wiſe, and unalterably firm. It is an excellent maxim
here laid down concerning all God’s works, both of providence and grace,
in the natural and ſpiritual kingdom, that they were all “ known unto
him from the beginning of the world,” from the time he firſt began to
work, which ſuppoſes his knowing them (as other ſcriptures ſpeak)
from before the foundation of the world, and therefore from all eternity.
Note, Whatever God does, he did before defign and determine to do;
for he works all, not only according to his will, but according to the
counſel of his will: he not only does whatever he determined, (Pſ. 135. 6.)
which is more than we can do, (our purpoſes are frequently broken off,
and our meaſures broken,) but he determined whatever he does ; whatever
he may ſay to prove us, he himself knows what he will do ; for we know
not our works beforehand, but muſt do as occasion shall serve, 1 Sam.
10. 7. What we ſhall do in ſuch or ſuch a caſe we cannot tell till it
comes to the ſetting to ; but “known unto God are all his works; in
the volume of his book (called the ſcriptures of truth,” Dan. 10. 21.)
they are all written in order, without any razure or interlining; (Pſ. 40.
7.) and all God’s works will, in the day of review, be found to agree
exačtly with his counſels, without the leaſt error or variation. We are
poor ſhort-fighted creatures; the wiſeſt men can ſee but a little way be-
fore them, and not at all with any certainty ; but this is our comfort, that,
whatever uncertainty we are at, there is an infallible certainty in the di-
vine preſcience; known unto God are all his works.
5. He gives his advice what was to be done in the preſent caſe, as
the matter now ſtood with reference to the Gentiles ; (v. 19.) Myſén-
tence is ; iº ºpſºw—I give it as my opinion, or judgment; not as having
The Council at Jeruſalem.
authority over the reſt, but as being an adviſer with them. Now his
advice is, *
(1.) That circumciſion and the obſervation of the ceremonial law be
by no means impoſed upon the Gentile converts; no not ſo much as re-
commended or mentioned to them. “ There are many from among the
Gentiles that are turned to God in Chriſt, and we hope there will be many
more. Now I am clearly for uſing them with all poſſible tenderneſs,
and putting no manner of hardſhip or diſcouragement upon them,”
tº trapsyoxxây—“ not to give them any molestation or disturbance, or ſug-
geſt any thing to them that may be diſquieting, or raiſe ſcruples in
their minds, or per plex them.” Note, Great care muſt be taken not to
diſcourage or diſquiet young converts with matters of doubtful diſputation.
Let the eſſentials of religion, which an awakened conſcience will readily
receive, be firſt impreſſed deeply upon them, and thoſe will ſatisfy them,
and make them eaſy ; and let not things foreign and circumſtantial be.
urged upon them, which will but trouble them. The kingdom of God,
which they are to be trained up in, is not meat and drink, either the op-
poſition or the impoſition of indifferent things, which will but trouble
them ; “but it is righteouſneſs, and peace, and jay in the Holy Ghoſt,”
which we are ſure will trouble nobody.
(2.) That yet it would do well that in ſome things, which gave moſt
offence to the Jews, the Gentiles ſhould comply with them ; becauſe they
muſt not humour them ſo far as to be circumciſed, and keep the whole
law, it does not therefore follow that they muſt ačt in a continual con-
tradićtion to them, and ſtudy how to provoke them. It will pleaſe the
Jews (and if a little thing will oblige them, better do ſo than croſs them)
if the Gentile converts abſtain, - - l
[1..] “ From pollutions of idols, and from fornication ;” which are
two bad things, and always to be abſtained from ; but writing to them
particularly and expreſsly to abstain from them, (becauſe in theſe things
the Jews were jealous of the Gentile converts, left they ſhould tranſ.
greſs,) would very much gratify the Jews; not but that the apoſtles,
both in preaching and writing to the Gentiles that embraced chriſtianity,
were careful to warn againſt, First, Pollutions of idols, that they ſhould
have no manner of fellowſhip “ with idolaters in their idolatrous wor-
ſhips,” and particularly not in the feaſts they held upon their ſacrifices.
See 1 Cor. 10. 14, &c. 2 Cor. 6. 14, &c. Secondly, Fornication, and
all manner of uncleanneſs. How large, how preſſing, is St. Paul in his
cautions againſt this fin l l Cor. 6.. 9, 15. Eph. 5. 3, &c. But the
Jews, who were willing to think the worſt of thoſe they did not like,
ſuggeſted that theſe were things which the Gestiles, even after conver-
ſion, allowed themſelves in, and the apoſtles of the Gentiles connived at
it. Now, to obviate this ſuggeſtion, and to leave no room for this ca-
lumny, St. James adviſes, that, beſide the private admonitions which
were given them by their miniſters, they ſhould be publicly warned “to
abſtain from pollutions of idols, and from fornication;” that herein
| they ſhould be very circumſpect, and ſhould avoid all appearances of
thoſe two evils, which would be in ſo particular a manner offenſive to the
Jews. - - .
[2.] “From things ſtrangled, and from blood;” which, though not
evil in themſelves, as the other two, nor defigned to be always abſtained
from, as thoſe were, had been forbidden by the precepts of Noah, (Gen.
9. 4.) before the giving of the law of Moſes ; and the Jews had a great
diſlike to them, and to all thoſe that took a liberty to uſe them ; and
therefore, to avoid giving offence, let the Gentile converts abridge them-
ſelves of their liberty herein, I Cor. 8, 9, 13. Thus we muſt become all
things to all men. -
6. He gives a reaſon for his advice—-That great reſpect ought to be
ſhewed to the Jews, for they have been ſo long accuſtomed to the ſolemn
injunctions of the ceremonial law, that they muſt be borne with, if they
cannot preſently come off from them; (v. 24.) “ For Moſes hath of
old them that preach him in every city,” his writings (a confiderable
part of which is the ceremonial law) “being read in the ſynagogues
every ſabbath-day.” “You cannot blame them, if they have a great
| veneration for the law of Moſes; for beſides that they are very ſure
God ſpake by Moſes,” (1.) “Moſes is continually preached to them,
and they are called upon to remember the law of Moſes,” Mal. 4. 4.
Note, Even that word of God which is written to us, ſhould alſo be
preached; thoſe that have the ſcriptures, have need of miniſters to help
them to underſtand and apply the ſcriptures. (2.) “His writings are
read, in a ſolemn religious manner, in their ſynagogues, and on the ſab-
bath-day, in the place and at the time of their meetings for the worſhip
of God; ſo that from their childhood they have been trained up in a re-
gard to the law of Moſes; the obſervance of it is a part of their reli-
THE ACTs, xv.
, The Council at Jeruſalem.
*
gion.” (3.), “This has been done of old time; they have received
from their fathers an honour for Moſes; they have antiquity for it.”
{º} “This has been done in every city, wherever there are any Jews,
o that none of them can be ignorant what ſtreſs that law laid upon theſe :
things; and therefore, though the goſpel has ſet us free from theſe
things, yet they cannot be blamed if they are loath to part with them,
and cannot of a ſudden be perſuaded to look upon thoſe things as needleſs
and indifferent, which they, and their fathers before them, had been ſo
long taught, and taught of God too, to place religion in ; and therefore
we muſt give them time, muſt meet them half-way, they muſt be borne
with a while, and brought on gradually, and we muſt comply with them
as far as we can without betraying our goſpel-liberty.” Thus does this
apoſtle ſhew the ſpirit of a moderator, that is, a ſpirit of moderation,
being careful to give no offence either to Jew or Gentile, and contriving,
as much as may be, to pleaſe both fides, and provoke neither. Note,
We are not to think it ſtrange if people be wedded to cuſtoms which
they have had tranſmitted to them from their fathers, and which they |
have been educated in an opinion of as ſacred ; and therefore allowances
muſt be made in ſuch caſes, and not rigour uſed.
22. Then pleaſed it the apoſtles and elders, with the
whole church, to ſend choſen men of their own com-
pany to Antioch, with Paul and Barnabas ; namely, Judas
ſurnamed Barſabas, and Silas, chief men among the bre-
thren. 23. And they wrote letters by them after this man-
ner; The apoſtles and elders and brethren, ſend greeting
unto the brethren which are of the Gentiles in Antioch,
and Syria, and Cilicia: 24. Foraſmuch as we have heard,
that certain which went out from us have troubled you
with words, ſubverting your ſouls, ſaying, Ye muſt be cir-
cumciſed, and keep the law; to whom we gave no ſuch
commandment: 25. It ſeemed good unto us, being aſſem-
bled with one accord, to ſend choſen men unto you, with
our beloved Barnabas and Paul; 26. Men that have ha-
zarded their lives for the name of our Lord Jeſus Chriſt.
27. We have ſent therefore Judas and Silas, who ſhall alſo
tell you the ſame things by mouth. 28. For it ſeemed
good to the Holy Ghoſt, and to us, to lay upon you no
greater burthen than theſe neceſſary things; 29. That ye
abſtain from meats offered to idols, and from blood, and
from things ſtrangled, and from fornication: from which
if ye keep yourſelves, ye ſhall do well. Fare ye well. 30.
So when they were diſmiſſed, they came to Antioch : and
when they had gathered the multitude together, they de-
livered the epiſtle: 31. Which when they had read, they
rejoiced for the conſolation. 32. And Judas and Silas,
being prophets alſo themſelves, exhorted the brethren with
many words, and confirmed them. 33. And after they
had tarried there a ſpace, they were let go in peace from
the brethren unto the apoſtles. 34. Notwithſtanding it
pleaſed Silas to abide there ſtill. , 35. Paul alſo and Bar-
nabas continued in Antioch, teaching and preaching the
word of the Lord, with many others alſo.
We have here the reſult of the conſultation that was had at Jeruſalem
about the impoſing of the ceremonial law upon the Gentiles. Much
more, it is likely, was ſaid about it than is here recorded; but at length
it was brought to a head, and the advice which James gave, was uni-
verſally approved of, and agreed to nemine contradicente—unanimouſly;
and letters were accordingly ſent by meſſengers of their own to the Gen-
tile converts, acquainting them with their ſentiments in this matter ;
which would be a great confirmation to them againſt the falſe teachers.
TNow obſerve here, *
I. The choice of the delegates that were to be ſent with Paul and
Barnabas on this errand ; not as if they had any ſuſpicion of the fidelity
of theſe great men, and could not truſt them with their letters ; or as if
they thought thoſe to whom they ſent them, would ſuſpect them to have
Vol. W. No. 94. -
altered any thing in their letter; no, their charity thought no fuch evil
concering men of ſuch tried integrity ; but, " . . . . . .
1. They thought fit “to ſend men of their own company to Antioch,
with Paul and Barnabas,” v. 22. This was agreed to by the apostles
and elders, with the whole church, who, it is likely, undertook to bear
their charges, 1 Cor. 9. 7. They ſent theſe meſſengers, (1.) To ſhew
their reſpect to the church at Antioch, as a fiſter-church, though a younger
fiſter, and that they looked upon it as upon the ſame level with them ;
as alſo that they were defirous further to know their ſtate. (2.) To
encourage Paul and Barnabas, and to make their journey home the more
pleaſant, (for it is likely they travelled on foot,) by ſending ſuch excel-
lent men to bear them company; amicus pro vehiculo–a friend inſtead
of a carriage. (3.) To put a reputation upon the letters they carried,
that it might appear a ſolemn embaſſy, and ſo much the more regard
might be had to the meſſage, which was likely to meet with oppoſition
from ſome. (4.) To keep up the communion of ſaints, and cultivate an
acquaintance between churches and miniſters that were at a diſtance from
each other, and to ſhew, “that though they were many, yet they were
one.” -
2. Thoſe they ſent were not inferior perſons, who might ſerve to
carry the letters, and atteſt the receipt of them from the apoſtles; but
“ they were choſen men, and chief men among the brethren,” men of
eminent gifts, graces, and uſefulneſs; for thoſe are the things which de-
nominate men “chief among the brethren, and qualify them to be the
meſſengers of the churches.” They are here named, Judas, who was
called Barsabas, probably the brother of that Joſeph who was called Bar-
sabas, that was a candidate for the apoſtleſhip, ch. 1. 23. The charac-
ter which theſe men had in the church at Jeruſalem, would have ſome
influence upon them that came from Judea, as thoſe falſe teachers did,
and engage them to pay the more deference to the meſſage that was ſent
by them.
II. The drawing up of the letters, circular letters, that were to be
ſent to the churches, to notify the ſenſe of the ſynod in this matter. -
1. Here is a very condeſcending obliging preamble to this decree,
v. 23. Here is nothing in it haughty or aſſuming, but, (1.) That which
ſpeaks the humility of the apoſtles, that they join the elders and brethren
in commiſſion with them, the miniſters, the ordinary chriſtians, whom
they had adviſed with in this caſe, as they uſed to do in other caſes:
Though never men were ſo qualified as they were for a monarchical
power and condućt in the church, nor had ſuch a commiſſion as they had,
yet their decrees run not, “We, the apostles, Chriſt's vicars upon earth,
and paſtors of all the paſtors of the churches,” (as the Pope ſtyles him:
ſelf,) “ and ſole judges in all matters of faith * but the apostles, and
elders, and brethren, agree in their orders ; herein they remembered the
inſtructions their Maſter gave them, (Matth. 23.8.) Be not ye called
Rabbi, for all ye are brethren. (2.) That which ſpeaks their reſpect
to the churches they wrote to ; they ſend them greeting, wiſh them
health and happineſs and joy, &nd call them brethren ºf the Gentiles ;
thereby owning their admiſſion into the church, and giving them the
right hand of fellowship ; “You are our brethren though Gentiles; for
we meet in Čhriſt, the first-born among many brethren, in God our
common Father.” Now that “the Gentiles are fellow-heirs and of the
ſame body,” they are to be countenanced and encouraged, and called
brethren.
2. Here is a juſt and ſevere rebuke to the judaizing teachers; (v. 24.)
“We have heard, that certain which went out from us, have troubled you
with words, and we are very much concerned to hear it now this is to
let them know, that thoſe who preached this doćtrine, were falſe teachers,
both as they produced a falſe commiſſion, and as they taught a falſe doc-
trine.” -
(1.) They did a great deal of wrong to the apoſtles and miniſters at
Jeruſalem, in pretending that they had inſtructions from them, to impoſe
the ceremonial law upon the Gentiles, when there was no colour for ſuch
a pretenſion. “ They went out from us indeed, they were ſuch as be-
longed to our church, which, when they had a mind to travel, we gave
them perhaps a teſtimonial of ; but, as for their urging the law of Moſes
upon you, we gave them noſuch commandment, nor had we ever thought
of ſuch a thing, nor given them the leaſt occaſion to uſe our names in it.”
It is no new ïing for apoſtolical authority to be pleaded in defence of
thoſe doctrines and pračtices which yet the apoſtles gave neither com-
mand nor encouragement for. º e -
(2.) They did a great deal of wrong to the Gentile converts, in ſay-
ing, & Ye muſt be circumciſed, and muſt keep the law.” [1] It per-
plexed them ; “They have * gou with words, have occaſioned diſ-
**
turbance and diſquietment to you; you depended upon thoſe who told
you, “If you believe in the Lord Jeſus Chriſt, you ſhall be ſaved;” and
now you are ſtartled by thoſe that tell you, “You muſt keep the law of
Moſes, or you cannot be ſaved;” by which you ſee yourſelves drawn
into a ſnare. They trouble you with words; words, and nothing elſe ;
very words; ſound, but no ſubſtance.” How has the church been
troubled with words, by the pride of men that loved to hear themſelves
talk 1 [2.] It endangered them ; they ſubverted their fouls, put them
into diſorder, and pulled down that which had been built up. They
took them off from purſuing pure chriſtianity, and minding the buſineſs
of that, by filling their heads with the neceſſity of circumciſion, and the
law of Moſes, which were nothing to the purpoſe.
3. Here is an honourable teſtimony given of the meſſengers by whom
theſe letters were ſent.
(1.) Of Paul and Barnabas, whom theſe judaizing teachers had op-
poſed and cenſured as having done their work by the halves, becauſe
they had brought the Gentile converts to Christianity only, and not to
Judaiſin. Let them ſay what they will of theſe men, [1]. “They are
men that are dear to us, they are our beloved Barnabas aud Paul ; men
whom we have a value for, a kindneſs for, a concern for.” Sometimes
it is good for thoſe that are of eminency to expreſs their eſteem, not
only for the deſpiſed truth of Chriſt, but for the deſpiſed preachers and
defenders of that truth, to encourage them, and weaken the hands of
their oppoſers. [2.] “They are mea that have signalized themſelves
in the ſervice of Chriſt, and therefore have deſerved well of all the
churches; they are men “that have hazarded their lives for the name
of our Lord Jeſus Chriſt,” (v. 26.) and therefore are worthy of double
honour, and cannot be ſuſpected of having ſought any ſecular advantage
to themſelves; for they have ventured their all for Chriſt, have engaged
in the moſt dangerous ſervices, as good ſoldiers of Chriſt, and not only
in laborious ſervices.” It is not likely that ſuch faithful confeſſors ſhould
be unfaithful preachers; they that urged circumciſion, did it to avoid
perſecution, (Gal. 6. 12, 13.) they that oppoſed it, knew they thereby
expoſed themſelves to perſecution; and which of theſe were moſt likely
to be in the right 2 .* -
(2.) Of Judas and Silas; “They are choſen men, (v. 25.) and they
are men that have heard our debates, and are perfectly apprized of the
matter, and will tell you the ſame things by mouth,” v. 27. What is of
uſe to us, it is good to have both in writing, and by word of mouth;
that we may have the advantage both of reading and of hearing it. The
apoſtles refer themſelves to the bearers for a further account of their
judgment and their reaſons, and the bearers will refer themſelves to their
letters for the certainty of the determination. w
4. Here is the direction given what to require from the Gentile con-
verts; where obſerve,
(1.) The matter of the injunétion, which is according to the advice
given by St. James, that, to avoid giving offence to the Jews, [1..] They
fhould never “eat any thing that they knew had been offered in ſacri-
fice to an idol,” but look upon it as, though clean in itſelf, yet thereby
polluted to them. This prohibition was afterward in part taken off, for
they were allowed “to eat whatever was ſold in the ſhambles, or ſet
before them at their friend’s table, though it had been offered to idols,”
except when there was danger of giving offence by it, that is, of giving
occaſion either to a weak chriſtian to think the worſe of our chriſtianity,
or to a wicked heathen to think the better of his idolatry; and in thoſe
caſes it is good to forbear, 1 Cor. 10. 25, &c. This to us is an anti-
quated caſe. . [2] That they should not eat blood, or drink it ; but avoid
every thing that looked cruel and barbarous in that ceremony which had
been of ſo long ſtanding. [3]. “That they ſhould not eat any thing
that was ſtrangled,” or died of itſelf, or had not the blood let out. [4.]
That they ſhould be very ſtrićt in cenſuring thoſe that were guilty of for-
nication, or marrying within the degrees prohibited by the levitical
law; which, ſome think, is principally intended here. See 1 Cor. 5. 1.
Dr. Hammond ſtates this matter thus; The judaizing teachers would
have the Gentile converts to ſubmit to all that thoſe ſubmitted to, whom
they called the “proſelytes of righteouſneſs, to be circumciſed, and
keep the whole law;” but the apoſtles required no more of them than
what was required of the proſelytes of the gate, which was to obſerve the
ſeven precepts of the ſons of Noah, which, he thinks, are here referred
to. But the only ground of this decree being in complaiſance to the
rigid Jews that had embraced the chriſtian faith, and, except in that one
caſe of ſcandal, all meats being pronounced free and indifferent to all
Chriſtians, as ſoon as the reaſon of the decree ceaſed, which, at furtheſt,
THE ACTS, XV.
The Publication of the Decree.
wiſe. “Theſe things are in a particular manner offenſive to the Jews,
and therefore do not diſoblige them herein for the preſent; in a little
time the Jews will incorporate with the Gentiles, and then the danger is
over.” - -
(2.) The manner how it is worded. -
[1..] They expreſs themſelves with ſomething of authority, that what
they wrote might be received with reſpect, and deference paid to it; It
Jéemed good to the Holy Ghost, and to us, that is, to us under the conduct
of the Holy Ghost, and by direction from him : not only the apoſtles,
but others, were endued with ſpiritual gifts extraordinary, and knew
more of the mind of God than any fince thoſe gifts ceaſed can pretend
to ; their infallibility gave an inconteſtable authority to their decrees,
| and they would not order any thing becauſe it ſeemed good to them, but
that they knew it firſt ſeemed good to the Holy Ghost. Or it refers to
what the Holy Ghoſt had determined in this matter formerly. When .
the Holy Ghoſt deſcended upon the apoſtles, he endued them with the
gift of tongues, in order to their preaching the goſpel to the Gentiles ;
which was a plain indication of God’s purpoſe to call them in. When
the Holy Ghoſt deſcended upon Cornelius and his friends, upon Peter’s
| preaching, it was plain that Chriſt defigned the taking down of the
Jewiſh pale, within which they fancied the Spirit had been encloſed.
[2.] They expreſs themſelves with abundance of tenderneſs and fa-
therly concern. .
First, They are afraid of burthening them; We will lay upon you no
greater burthen. So far were they from delighting to impoſt upon them,
that they dreaded nothing ſo much as impoſing too far upon them, ſo as
to diſcourage them at their ſetting out ! . - - -
Secondly, They impoſe upon them no other than neceſſary things ;
“The avoiding of fornication is neceſſary to all chriſtians at all times;
the avoiding of things strangled, and of blood, and of things offered to
idols, is neceſſary at this time, for the keeping up of a good underſtand-
ing between you and the Jews, and the preventing of offence;” as long
as it continues neceſſary for that end, and no longer, it is enjoined. Note,
Church-rulers ſhould impoſe only neceſſary things, things that Chriſt has
made our duty, and have a real tendency to the edification of the church,
and, as theſe here, to the uniting of good chriſtians. If they impoſe
things only to ſhew their own authority, and to try people’s obedience,
they forget that they have not authority to make new laws, but only to
ſee that the laws 9ſ Christ be duly executed, and to enforce the obſerva-
tion of them. - 4.
Thirdly, They enforce their order with a commendation of thoſe that
ſhall, comply with it, rather than with the condemnation of thoſe that
ſhall tranſgreſs it ; they do not conclude, “From which if you do not
keep yourſelves, ye ſhall be an anathema, ye ſhall be caſt out of the
church, and accurſed,” according to the ſtyle of after-councils, and par-
ticularly that of Trent; but, “From which, if you keep yourſelves, as we
do not queſtion but ye will, ye shall do well; it will be for the glory of
God, the furtherance of the goſpel, the ſtrengthening of the hands of
your brethren, and your own credit and comfort.” It is all ſweetneſs
and love and good-humour, ſuch as became the followers of him who,
when he called us to take his yoke upon us, aſſured us we ſhould find him
meek and lowly in heart. The difference of the ſtyle of the true apoſtles
from that of the falſe is very obſervable. They that were for impoſing
the ceremonial law were poſitive and imperious; “Except ye keep it, ye
cannot be ſaved,” (v. 1.) ye are excommunicated ipso facto-at once,
and delivered to Satan. The apoſtles of Chriſt, who only recommend
necessary things, are mild and gentle; “From which if ye keep yourſelves,
gye shall do well, and as becomes you. Fare ye well; we are hearty well-
wiſhers to your honour and peace.”
III. The delivering of the letters, and how the meſſengers diſpoſed of
themſelves.
1. When they were dismissed, had had their audience of leave of the
apoſtles, (it is probable that they were diſmiſſed with prayer, and a ſo-
lemn bleſfing in the name of the Lord, and with inſtructions and encou-
ragements in their work,) they then came to Antioch ; they ſtayed no
longer at Jeruſalem than till their buſineſs was done, and then came
back, and perhaps were met at their return by “them that brought
them on their way at their ſetting out;” for thoſe that have taken pains
in public ſervice, ought to be countenanced and encouraged.
2. As ſoon as “they came to Antioch, they gathered the multitude
together, and delivered the epiſtle to them,” (v. 30, 31.) that they
might all know what it was that was forbidden them, and might obſerve
theſe orders, which would be no difficulty for them to do, moſt of them
was after the deſtruction of Jeruſalem, the obligation of it ceaſed like-
having been, before their converſion to Chriſt, proselytes of the gate, who
A
THE ACTS, XV.
The Contention of Paul and Barnabas.
had laid themſelves under theſe reſtriótions already : but this was not all;
it was that they might know that no more than this was forbidden them ;
that it was no longer a fin to eat ſwine’s fleſh, no longer a pollution to
touch a grave or a dead body.
3. The people were wonderfully pleaſed with the orders that came
from Jeruſalem ; (v. 31.) They rejoiced for the consolation ; and a great
conſolation it was to the multitude, (1.) That they were confirmed in
their freedom from the yoke of the ceremonial law, and were not bur-
thened with that, as thoſe upſtart teachers would have had them to be. It
was a comfort to them to hear that the carnal ordinances were no longer
impoſed upon them, which perplexed the conſcience, but could not
purify or pacify it. (2.) That thoſe who troubled their minds with an
attempt to force circumciſion upon them, were hereby for the preſent
filenced and put to confuſion, the fraud of their pretenſions to an apoſto-
lical warrant being now diſcovered. (3.) That the Gentiles were hereby
encouraged to receive the goſpel, and thoſe that had received it to ad-
here to it. (4.) That the peace of the church was hereby reſtored, and
that removed, which threatened a diviſion. All this was consolation
which they rejoiced in, and bleſſed God for.
4. They got the ſtrange miniſters that came from Jeruſalem to give
them each a ſermon, and more, v. 32. Judas and Silas, being prophets
alſo themſelves, endued with the Holy Ghoſt, and called to the work,
and being likewiſe intruſted by the apoſtles to deliver ſome things relat-
ing to this matter by word of mouth, “exhorted the brethren with
many words, and confirmed them.” Even they that had the conſtant
preaching of Paul and Barnabas, yet were glad of the help of Judas and
Silas; the diverſity of the gifts of miniſters is of uſe to the church. Ob-
ſerve what is the work of miniſters with thoſe that are in Chriſt; (1.)
To confirm them, by bringing them to ſee more reaſon both for their faith
in Chriſt, and their obedience to him ; to confirm their choice of Chriſt,
and their reſolutions for Chriſt. (2.) To exhort them to perſeverance,
and to the particular duties required of them ; to quicken them to that
which is good, and direct them in it. They comforted the brethren;
(ſo it may be rendered;) and that would contribute to the confirming
of them ; for the joy of the Lord will be our ſtrength. They exhorted
them with many words, they uſed a very great copiouſneſs and variety
of expreſſion; one word would affect one, and another another; and
therefore, though what they had to ſay might have been ſummed up in
a few words, yet it was for the edification of the church that they uſed
many words, 3.4 ×3)e roaXá–with much ſpeech, much reaſoning ; precept
must be upon precept. - *
5. The diſmiſſion of the Jeruſalem miniſters, v. 33. When they had
JpentJöme time among them, (ſo it might be read,) "rolíazyles xpovoy—
having made ſome ſtay, and having made it to good purpoſe, not having
trifled away time, but having filled it up, they were let go in peace from
the brethren at Antioch, to the apoſtles at Jeruſalem, with all poſſible
expreſſions of kindneſs and reſpect; they thanked them for their coming
and pains, and the good ſervice they had done, wiſhed them their health
and a good journey home ; and committed them to the cuſtody of the
peace of God. -
6. The continuance of Silas, notwithſtanding, together with Paul and
Barnabas, at Antioch. (1.) Silas, when it came to the ſetting to,
would not go baek with Judas to Jeruſalem, but let him go home him-
felf, and choſe rather to abide ſtill at Antioch, v. 34. And we have no
reaſon at all to blame him for it, though we know not the reaſon that
moved him to it. I am apt to think the congregations at Antioch were
both more large and more lively than thoſe at Jeruſalem, and that tempted
him to ſtay there, and he did well ; ſo did Judas; who, notwithſtanding
this, returned to his poſt of ſervice at Jeruſalem. (2.) Paul and Bar-
nabas, though their work lay chiefly among the Gentiles, yet continued
for ſome time in Antioch, being pleaſed with the ſociety of the miniſters
and people there, which, it ſhould ſeem by divers paſſages, was more
than ordinarily inviting. They continued there, not to take their plea-
ſure, but “teaching and preaching the word of God.” Antioch being
the chief city of Syria, it is likely that there was a great reſort of Gen-
tiles thither from all parts upon one account or other, as there was of
Jews to Jeruſalem ; ſo that in preaching there, they did in effect preach
to many nations; for they preached to thoſe who would carry the re-
port of what they preached to many nations, and thereby prepare them
for the apoſtles’ coming in perſon to preach to them. And thus they
were not only not idle at Antioch, but were ſerving their main intention.
(3.) There were many others alſº there, labouring at the ſame oar. The
multitude of workmen in Chriſt’s vineyard does not give us a writ of eaſe.
Even there where there are many others labouring in the word and doc-
i
trine, yet there may be opportunity for us; the zeal and uſefulneſs of
others ſhould excite us, not lay us aſleep.
36. And ſome days after, Paul ſaid unto Barnabas, Let
us go again and viſit our brethren in every city where we
have preached the word of the Lord, and ſee how they do.
37. And Barnabas determined to take with them John,
whoſe ſurname was Mark. 38. But Paul thought not
good to take him with them, who departed from them
from Pamphylia, and went not with them to the work.
39. And the contention was ſo ſharp between them that
they departed aſunder one from the other: and ſo Barna-
bas took Mark, and ſailed unto Cyprus; 40. And Paul
choſe Silas, and departed, being recommended by the
brethren unto the grace of God. 41. And, he went
through Syria and Cilicia, confirming the churches.
We have ſeen one unhappy difference among the brethren, that was of
a public nature, brought to a good iſſue; but here we have a private
quarrel between two miniſters, no leſs men than Paul and Barnabas, not
compromiſed indeed, yet ending well.
I. Here is a good motion Paul made to Barnabas to go and review
their work among the Gentiles, and renew it ; to take a circuit among
the churches they had planted, and ſee what progreſs the goſpel made
among them. Antioch was now a ſafe and quiet habour for them, they
had there no adverſary or evil occurrent ; but Paul remembered that they
only put in there to refit and refreſh themſelves, and therefore begins
now to think of putting to ſea again; and having been in winter-quarters
long enough, he is for taking the field again, and making another cam-
paign, in a vigorous proſecution of this holy war againſt Satan's king-
dom. Paul remembers that the work appointed him, was “afar off
among the Gentiles,” and therefore he is here meditating a ſecond ex-
pedition among them to do the ſame work, though to encounter the ſame
difficulties, and this ſome days after, for his ačtive ſpirit could not bear to
be long out of work; no, nor his bold and daring ſpirit to be long out
of danger. Obſerve, -
1. To whom he makes this motion; to Barnabas, his old friend and
fellow-labourer; he invites his company and help in this work. We
have need one of another, and may be many ways ſerviceable one to an-
other; and therefore ſhould be forward both to borrow and lend aſſiſt-
ance. Two are better than one. Every ſoldier has his comrade.
2. For whom the viſit is defigned ; “Let us not preſently begin new
work, or break up new ground; but let us take a view of the fields we
have ſown. “Come, and let us get up early to the vineyards, let us ſee
if the vine flouriſh,” Cant. 7. 12. ‘Let us go again and viſit our bre-
thren in every city where we have preached the word of the Lord.”
Obſerve, He calls all the chriſtians brethren, and not miniſters only ;
for, Have we not all one Father P He has a concern for them in every
city, even there where the brethren were feweſt and pooreſt, and moſt
perſecuted and deſpiſed; yet let us viſit them. . Wherever we have
preached the word of the Lord, let us go and water the ſeed ſown. . Note,
Thoſe that have preached the goſpel, ſhould viſit thoſe to whom they
have preached it. As we muſt look after our praying, and hear what
anſwer God gives to that; ſo we muſt look after our preaching, and
ſee what ſucceſs that has. Faithful miniſters cannot but have a par-
ticular tender concern for thoſe to whom they have preached the
goſpel, that they may not beſtow upon them labour in vain. See 1 Theſſ.
3. 5, 6. - -
3. What was intended in this viſit: “Let us ſee how they do,” was
#xer-how it is with them. It was not merely a compliment that he de-
ſigned, nor did he take ſuch a journey with a bare How do you do? No:
he would viſit them, that he might acquaint himſelf with their caſe, and
impart unto them ſuch ſpiritual gifts as were ſuited to it as the phyſi-
cian viſits his recovering patient, that he may preſcribe what is proper
for the perfeóting of his cure, and the preventing of a relapſe. Let us
ſee how they do, that is, (1.) What ſpirit they are of, how they ſtand
affected, and how they behave themſelves; it is probable that they fre-
quently heard from them ; “ But let us go ſee them; let us go ſee
whether they hold faſt what we preached to them, and live up to it, that
we may endeavour to reduce them if we find them wandering, to con-
firm them if we find them wavering, and to comfort them if we find them
THE ACTS, XV.
ſteady.” (2.) What ſtate they are in ; whether the churches have reſt
and liberty; or whether they are not in trouble or diſtreſs, that we may
'rejoice with them if they rejoice, and caution them againſt ſecurity; and
may weep with them if they weep, and comfort them under the croſs, and
may know the better how to pray for them. ;
II. The diſagreement between Paul and Barnabas about an aſſiſtant ;
it was convenient to have a young man with them that ſhould attend on
them and miniſter to them, and be a witneſs of their doctrine, manner of
life, and patience; and that ſhould be fitted and trained up for further
ervice, by being occaſionally employed in the preſent ſervice. Now,
1. Barnabas would have his nephew John, whoſe ſurname was Mark,
to go along with them, v. 37. He determined to take him, becauſe he
was his relation, and it is likely, was brought up under him, and he had
a kindneſs for him, and was ſolicitous for his welware. We ſhould
fuſpect ourſelves of partiality, and guard againſt it in preferring our re-
lations.
2. Paul oppoſed it; (v. 38.) “He thought not good to take him
with them,” & ##e—he did not think him worthy of the honour, nor fit
for the ſervice, who had departed from them, clandeſtinely as it ſhould
ſeem, without their knowledge, or wilfully without their conſent, from
Pamphylia, (ch. 13. 13.) and went not with them to the work, either be-
cauſe he was lazy, and would not take the pains that muſt be taken; or
cowardly, and would not run the hazard. He run his colours juſt as
they were going to engage. . It is probable that he promiſed very fair
now, that he would not do ſo again. But Paul thought it was not fit
he ſhould be thus honoured, who had forfeited his reputation; nor thus
employed, who had betrayed his truſt; at leaſt, not till he had been lon-
ger tried. If a man deceive me once, it is his fault ; but if twice, it is
my own, for truſting him. Solomon faith, “Confidence in an unfaithful
man in time of trouble, is like a broken tooth, and a foot out of joint,”
which will hardly be uſed again, Prov. 25. 19.
III. The iſſue of this diſagreement; it came to ſuch a height, that
they parted upon it. The contention, the paroxysm, (ſo the word is,)
the fit of paſſion which this threw them both into, was ſo ſharp, that
they departed asunder the one from the other. Barnabas was peremptory
that he would not go with Paul unleſs they took John Mark with them ;
Paul was as peremptory that he would not go if John did go with them.
Neither would yield, and therefore there is no remedy but they muſt
part. Now here is that which is very humbling, and juſt matter of la-
mentation, and yet very inſtructive. For we ſee,
1. That the beſt of men are but men, subject to like passions as we are,
as theſe two good men had expreſsly owned concerning themſelves;
(ch. 14. 15.) and now it appeared too true. I doubt there was (as
uſually there is in ſuch contentions) a fault on both ſides ; perhaps Paul
was too ſevere upon the young man, and did not allow his fault the ex-
tenuation it was capable of, did not confider what a uſeful woman his
mother was in Jeruſalem, (ch. 12. 12.) nor make the allowances he
might have made to Barnabas' natural affection. But it was Barnabas'
fault that he took that into confideration in a caſe wherein the intereſt of
Chriſt’s kingdom was concerned, and indulged it too much. And they
were certainly both in fault to be ſo hot as to let the contention be ſo
sharp, (it is to be feared they gave one another ſome hard words,) as
alſo to be ſo ſtiff, as each to ſtick ſo reſolutely to his opinion, and neither
to yield. It was a pity that they did not refer the matter to a third per-
fon; or that ſome friend did not interpoſe to prevent its coming to an
open rupture. Is there never a wiſe man among them to interpoſe his
good offices, and to accommodate the matter, and to put them in mind
of the Canaanite and the Perizzite that were now in the land; and that
not only Jews and heathens, but the falſe brethren among themſelves,
would warm their hands at the flames of the contention between Paul
and Barnabas 2 We muſt own it was their infirmity, and is recorded for
our admonition; not that we muſt make uſe of it to excuſe our own in- |
temperate heats and paſſions, or to rebate the edge of our ſorrow and
ſhame for them ; we muſt not ſay, “What if I was in a paſſion, were
not Paul and Barnabas ſo 2° No ; but it muſt check our cenſures of
others, and moderate them. If good men are ſoon put into a paſſion, we
muſt make the beſt of it; it was the infirmity once of two of the beſt
men that ever the world had Repentance teaches us to be ſevere in re-
fle&ions upon ourſelves ; but charity teaches us to be candid in our re-
fle&ions upon others. It is only Chriſt’s example that is a copy without
a blot.
2. That we are not to think it ſtrange, if there be differences among
wiſe and good men; we were told before that ſuch offences will come,
and here is an inſtance of it. Even they that are united to one and the
- "The Contention of Paul and Barnabas.
| ſame Jeſus, and ſanétified by one and the ſame Spirit, have different ap-
prehenſions, different opinions, different views, and different ſentiments
in point of prudence. It will be ſo while we are in this ſtate of darkneſs
and imperfeótion ; we ſhall never be all of a mind till we come to
heaven, where light and love are perfeót. That is charity, which never
jails.
3. That theſe differences often prevail ſo far as to occaſion ſeperations.
Paul and Barnabas, that were not ſeparated by the perſecution of the
unbelieving Jews, nor the impoſitions of the believing Jews, were yet
ſeparated by an unhappy diſagreement between themſelves. O the miſ-
chief that even the poor and weak remainders of pride and paſſion, that
are found even in good men, do in the world, do in the church ! No
wonder the conſequences are ſo fatal where they reign : -
IV. The good that was brought out of this evil. Meat out of the
eater, and ſweetneſs out of the ſtrong. It was ſtrange that even the ſuf.
ferings of the apoſtles, (as Phil. 1.12.) but much more ſtrange that even
the quarrels of the apoſtles, ſhould tend to the furthérance of the goſpel
of Christ ; yet ſo it proved here. God would not permit ſuch things to
be, if he knew not how to make them ſerve his own purpoſes. * * *
1. More places are hereby viſited. Barnabas went one way ; he ſailed
to Cyprus, (v. 89.) that famous iſland where they began their work,
(ch. 13. 4.) and which was his own country, ch. 4, 36. Paul went an-
other way into Cilicia, which was his own country, ch. 21. 39. Each
ſeem to be influenced by their affection to their native ſoil, as uſual;
(“ Neſcio quânatale folum dulcedine cunétos ducit—There is ſomething
that attaches us all to our native ſoil ;”) and yet God ſerved his own.
purpoſes by it, for the diffuſing of goſpel-light. -
2. More hands are hereby employed in the miniſtry of the goſpel
among the Gentiles; for, (1.) John Mark, who had been an unfaithful
hand, is not rejećted, but is again made uſe of, againſt Paul’s mind, and,
for aught we know, proves a very uſeful and ſucceſsful hand; though
many think it was not the ſame with that Mark that wrote the goſpel,
and founded the church at Alexandria, he whom Peter calls his ſon,
1 Pet. 5. 13. (2.) Silas, who was a new hand, and never yet employed
in that work, nor deſigned to be, but to return to ſervice of the church.
at Jeruſalem, had not God changed his mind; (v. 33, 34.) he is brought
in, and engaged in that noble work. • ,
We may further obſerve, - -
[1..] That the church at Antioch ſeemed to countenance Paul in what
he did. Barnabas ſailed with his nephew to Cyprus, and no notice was
taken of him, nor a bene diſcºſit—a recommendation given him. Note,
Thoſe that in their ſervice of the church are ſwayed by private affections
and regards, forfeit public honours and reſpect. But when Paul de-
parted, he was recommended by the brethren to the grace of God. They
thought he was in the right in refuſing to make uſe of John Mark, and
could not but blame Barnabas for infifting upon it, though he was one
who had deſerved well of the church, (ch, 11. 22.) before they knew
Paul. And therefore they prayed publicly for Paul, and for the ſucceſs.
of his miniſtry, encouraged him to go on in his work, and though they
could do nothing themſelves to further him, they transferred the matter
to the grace of God, leaving it to that grace, both to work upon him,
and to work with him. Note, Thoſe are happy at all times, and eſpe-
cially in times of diſagreement and contention, who are enabled ſo to carry
themſelves as not to forfeit their intereſts in the love and prayers of good
eople. - - º
p [2.] That yet Paul afterward ſeemed to have had, though not upon
ſecond thoughts, yet, upon further trial, a better opinion of John Mark
than now he had ; for he writes to Timothy, (2 Tim. 4. 11.) “Take
Mark and bring him with thee, for he is profitable to me for the miniſtry;”
and he writes to the Coloſſians concerning Marcus, fiſter’s ſon to Barna-
bas, that if he came to them they ſhould receive him, bid him welcome, and
employ him, Col. 4. 10. Which teaches us, First, That even thoſe
whom we juſtly condemn, we ſhould condemn moderately, and with a
great deal of temper, becauſe we know not but afterward we may ſee
cauſe to think better of them, and both to make uſe of them and make
friendſhip with them, and we ſhould ſo regulate our reſentments, that
if it ſhould prove ſo, we may not afterward be aſhamed of them. Se-
condly, That even thoſe whom we have juſtly condemned, if afterward
they prove more faithful, we ſhould cheerfully receive, forgive and forget,
and put a confidence in, and, as there is occaſion, give a good word to.
[3] That Paul, though he wanted his old friend and companion in
the kingdom and patience of Jeſus Chriſt, yet went on cheerfully in his
work ; (v. 41.) He went through Syria and Cilicia, countries which lay
next to Antioch, confirming the churches. Though we change our col-
THE ACTS, XVI.
Paul's Adoption of Timothy.
|
leagues, we do not change our principal Preſident. And obſerve, Mini-
ſters are well employed, and ought to think themſelves ſo, and be ſatis-
fied, when they are made uſe of in confirming thoſe that believe, as well
as in converting thoſe that believe not. - -
CHAP. XVI.
It is ſome rebuke to Barnabas that after he left Paul we hear no more of
him, of what he did or ſuffered for Christ. But Paul, as he was recom-
mended by the brethren to the grace of God, so his services for Christ
after this are largely recorded ; we are fo attend him in this chapter
from place to place, wherever he came, doing g .
planting, beginning new work, or improving what was done. Here is, I.
The beginning of his acquaintance with Timothy, and taking him to be
his aſſiſtant, v. 1..3. II. The viſit he made to the churches for their
establishment, v. 4, 5. III. His call to Macedonia, (after a restraint
he had been under from going to ſome other places,) and his coming to
Philippi, the chief city of Macedonia, with his entertainment there,
v. 6...13. IV. The converſion of Lydia there, v. 14, 15. V. The
casting of an evil ſpirit out of a damſel, v. 16... 18. WI. The accuſing
and abusing of Paul and Silas for it, their impriſonment, and the in-
dignities done them, v. 19.24. W II. The miraculous converſion of the
jailer to the faith of Christ, v. 25.34. WIII. The honourable diſcharge
of Paul and Silas by the magistrates, v. 35.40.
1. rTºº he to Derbe and Lyſtra; and, behold, a
- certain diſciple was there, named Timotheus, the
fon of a certain woman, who was a Jeweſs, and believed;
but his father was a Greek: 2. Which was well reported
of by the brethren that were at Lyſtra and Iconium. 3.
Him would Paul have to go forth with him; and took
and circumciſed him, becauſe of the Jews which were in
thoſe quarters: for they knew all that his father was a
Greek. 4. And as they went through the cities, they de-
livered them the decrees for to keep, that were ordained
by the apoſtles and elders which were at Jeruſalem. 5. And
ſo were the churches eſtabliſhed in the faith, and increaſed
in number daily.
Paul was a ſpiritual father, and as ſuch a one we have him here adopting
Timothy, and taking care of the education of many others, who had been
begotten to Chriſt by his miniſtry: and in all he appears to have been a
wiſe and tender father. -
I. Here is his taking of Timothy into his acquaintance, and under his
tuition. One thing defigned in the book of the A&ts is to help us to un-
derſtand Paul’s epiſtles, two of which are dire&ted to Timothy; it was
therefore neceſſary that in the hiſtory of Paul we ſhould have ſome ac-
count concerning him. And we are here accordingly told,
1. That he was a diſciple, one that belonged to Chriſt, and was bap-
, tized, probably in his infancy, when his mother became a believer, as
Lydia’s houſehold was baptized upon her believing, v. 15. Him that
was a diſciple of Chriſt, Paul took to be his diſciple, that he might fur-
ther train him up in the knowledge and faith of Chriſt; he took him to
be brought up for Chriſt.
2. That his mother was a Jeweſs originally, but believed in Christ ;
her name was Eunice, his grandmother’s name was Lois. Paul ſpeaks
of them both with great reſpect, as women of eminent virtue and piety,
and commends them eſpecially for their unfeigned faith, (2 Tim. 1. 5.)
their fincere embracing of, and adhering to, the doćtrine of Chriſt.
3. That his father was a Greek, a Gentile ; the marriage of a Jewiſh
woman to a Gentile huſband (though ſome would make a difference)
was prohibited as much as the marriage of a Jewiſh man to a Gentile
wife, Deut. 7.3. Thou ſhalt no more “give thy daughter to his ſon
than take his daughter to thy ſon :” yet that ſeems to have been limited
to the nations that lived among them in Canaan, whom they were moſt
in danger of infection from. Now becauſe his father was a Greek, he
was not circumciſed ; for the entail of the covenant and the ſeal of it, as
of other entails in that nation, went by the father, not by the mother;
ſo that his father being no Jew, he was not obliged to circumcifion, nor en-
titled to it, unleſs when he grew up he did himſelf deſire it. But ob-
|
|
infancy, becauſe his father was of another mind and way, yet ſhe educated
him in the fear of God ; that though he wanted the fign of the covenant
he might not want the thing fignified.
4. That he had gained a very good charaćter among the chriſtians;
he was well reported of by the brethren that were at Lyſtra and Iconium;
he had not only an unblemiſhed reputation, and was free from ſcandal,
but he had a bright reputation, and great encomiums were given of him,
| º -
as an extraordinary young man, and one from whom great things were
expected. Not only thoſe in the place where he was born, but thoſe in
the neighbouring cities, admired him, and ſpake honourably of him. He
had a name for good things with good people.
ood, either watering or ||
|
5. That Paul would have him to go forth with him, to accompany him,
to give attendance on him, to receive inſtruction from him, and to join
with him in the work of the goſpel; to preach for him when there was
occaſion, and to be left behind in places where he had planted churches.
Paul took a great love to him, not only becauſe he was an ingenious
young man, and one of great parts, but becauſe he was a ſerious young
man, and one of devout affections; for Paul was always mindful of his
tears, 2 Tim. 1. 4.
6. That Paul took him and circumciſed him, or ordered it to be done.
This was ſtrange I Had not Paul oppoſed thoſe with all his might that
were for impoſing circumciſion upon the Gentile converts 2 Had he not
at this time the decrees of the council at Jeruſalem with him, which
witneſſed againſt it 2 He had, and yet circumciſed Timothy, not, as thoſe
teachers deſigned in impoſing circumciſion, to oblige him to keep the
ceremonial law, but only to render his converſation and miniſtry paſſable,
and, if it might be, acceptable among the Jews that abounded in thoſe
quarters. He knew Timothy was a man likely to do a great deal of
good with them, being admirably qualified for the miniſtry, if they were
not invincibly prejudiced againſt him ; and therefore, that they might
not ſhun him as one unclean, becauſe uncircumciſed, he took him and
circumciſed him. Thus to the Jews he became as a Jew, that he might
gain the Jews, and all things to all men, that he might gain ſome. He was
againſt thoſe who made circumciſion neceſſary to ſalvation, but himſelf
uſed it when it was conducive to edification; nor was he rigid in oppoſing
it, as they were in impoſing it. Thus though he went not in this in-
ſtance according to the letter of the decree, he went according to the
ſpirit of it; which was a ſpirit of tenderneſs toward the Jews, and will-
ingneſs to bring them off gradually from their prejudices. Paul made
no difficulty of taking him to be his companion, though he was uncir-
cumciſed; but the Jews would not hear him if he were, and therefore
Paul will humour them herein. It is probable that it was at this time
that Paul laid his hands on Timothy, for the conferring of the gift of the
Holy Ghoſt upon him, 2 Tim. 1. 6.
II. Here is his confirming of the churches which he had planted;
(v. 4, 5.) He went through the cities where he had preached the word of
the Lord, as he intended, (ch. 15. 36.) to inquire into their ſtate. And
we are told,
1. That they delivered them copies of the decrees of the Jeruſalem
ſynod, to be a dire&tion to them in the government of themſelves, and
that they might have where with to anſwer the judaizing teachers, and
to juſtify themſelves in adhering to the liberty with which Christ had made
them free. All the churches were concerned in that decree, and there-
fore it was requiſite they ſhould all have it well atteſted. Though Paul
had for a particular reaſon circumciſed Timothy, yet he would not have
that drawn into a precedent; and therefore he delivered the decrees to the
churches, to be religiouſly obſerved; for they muſt abide by the rule, and
not be drawn from it by a particular example.
2. That this was of very good ſervice to them.
(1.) The churches were hereby establiſhed in the faith, v. 5. They
were confirmed particularly in their opinion againſt the impoſing of the
ceremonial law upon the Gentiles ; the great aſſurance and heat where-
with the judaizing teachers preſſed the neceſſity of circumciſion, and the
plauſible arguments they produced for it, had ſhocked them, ſo that they
began to waver concerning it. . But when they ſaw the teſtimony, not
only of the apoſtles and elders, but of the Holy Ghoſt in them, againſt
it, they were eſtabliſhed, and did no longer waver about it. Note, Teſti-
| monies to truth, though they may not prevail to convince thoſe that
| oppoſe it, may be of very good uſe to eſtabliſh thoſe that are in doubt
concerning it, and to fix them. Nay, the defign of this decree being to
ſet afide the ceremonial law, and the carnal ordinances of that, they were
by it eſtabliſhed in the chriſtian faith in general, and were the more firmly
aſſured that it was of God, becauſe it ſet up a ſpiritual way of ſerving
ſerve, though his mother could not prevail to have him circumciſed in his God, as more ſuited to the nature both of God and man; and beſides>
Vol. W. No, 94.
I i.
THE ACTS, XVI.
that ſpirit of tenderneſs and condeſcenſion which appeared in theſe
letters, plainly ſhewed, that the apoſtles and elders were herein under
the guidance of him who is Love itſelf. -
(2.) They increaſed in number daily; the impoſing of the yoke of the
ceremonial law upon their converts, was enough to frighten people from
them. If they had been diſpoſed to turn Jews, they could have done
that long fince, before the apoſtles came among them ; but if they can-
not be intereſted in the Chriſtian privileges without ſubmitting to the
Jews' yoke, they will be as they are. But if they find there is no dan-
ger of their being ſo enſlaved, they are ready to embrace Chriſtianity,
and join themſelves to the church. And thus the church increaſed in
numbers daily : not a day paſſed but ſome or other gave up their names
to Chriſt. And it is a joy to thoſe who heartily wiſh well to the honour
of Chriſt, and the welfare of the church, and the ſouls of men, to ſee
ſuch an i:1creaſe.
6. Now when they had gone throughout Phrygia and
the region of Galatia, and were forbidden of the Holy
Ghoſt to preach the word in Aſia, 7. After they were
come to Myſia, they aſſayed to go into Bithynia: but the
Spirit ſuffered them not. 8. And they paſſing by Myſia
came down to Troas. 9. And a viſion appeared to Paul in
the night; There ſtood a man of Macedonia, and prayed
him, ſaying, Come over into Macedonia, and help us. 10.
And after he had ſeen the viſion, immediately we endea.
voured to go into Macedonia, aſſuredly gathering that the
Lord had called us for to preach the goſpel unto them.
11. Therefore loofing from Troas, we came with a ſtraight
courſe to Samothracia, and the next day to Neapolis ; 12.
And from thence to Philippi, which is the chief city of
that part of Macedonia, and a colony; and we were in that
city abiding certain days. 13. And on the ſabbath we
went out of the city by a river-fide, where prayer was
wont to be made ; and we ſat down, and ſpake unto the
women which reſorted thither.
named Lydia, a ſeller of purple, of the city of Thyatira,
who worſhipped God, heard us ; whoſe heart the Lord
opened, that ſhe attended unto the things which were ſpo-
ken of Paul.
houſehold, ſhe beſought us, ſaying, If ye have judged me
to be faithful to the Lord, come into my houſe and abide
there, And ſhe conſtrained us.
In theſe verſes, we have,
I. Paul’s motions up and down to do good.
1. He and Silas his colleague went throughout Phrygia and the region
of Galatia, where, it ſhould ſeeem, the goſpel was already planted, but
whether by Paul’s hand or no, is not mentioned ; it is likely it was, for
in his epiſtle to the Galatians, he ſpeaks of his preaching the goſpel to
them at the first, and how very acceptable he was among them, Gal. 4.
13... 15. And it appears by that epiſtle, that the judaizing teachers had
then done a great deal of miſchief to theſe churches of Galatia, and had
prejudiced them againſt Paul, and drawn them from the goſpel of
Chriſt, for which he there ſeverely reproves them. But, probably, that
was a great while after this. -
2. They were forbidden at this time to preach the goſpel in Afia,
(that country properly ſo called,) either becauſe it did not need, for
other hands were at work there; or becauſe they were not yet prepared
to receive it, as they were afterwards, (ch. 19. 10.) when “all they
that dwelt in Afia heard the word of the Lord ;” or, as Dr. Lightfoot
ſuggeſts, becauſe at this time Chriſt would employ Paul in a piece of
new work, which was, to preach the goſpel to a Roman colony at Phi-
lippi, for hitherto the Gentiles he had preached to were Greeks. The
Romans were more particularly hated by the Jews than other Gentiles,
their armies were the abomination of deſolation ; and therefore there is
this among other things extraordinary in his call thither, that he is for-
bidden to preach the goſpel in Afia, and other places, in order to his
preaching it there ; which is an intimation, that the light of the goſpel
14. And a certain woman
15. And when ſhe was baptized, and her |
Paul invited into Macedonia.
would in aftertimes be directed more weſtward than eaſtward. It was
the Holy Ghost that forbade them, either by ſecret whiſpers in the minds
of both of them, which, when they came to compare notes, they found
to be the ſame, and to come from the ſame Spirit ; or by ſome prophets
who ſpake to them from the Spirit. The removes of miniſters, and the
diſpenſing of the means of grace by them, are in a particular manner
under a divine condućt and direétion. We find an Old Teſtament mi-
niſter forbidden to preach at all; (Ezek. 3. 26.) Thou shalt be dumb.
But theſe New Teſtament miniſters are only forbidden to preach in one
place, while they are direéted to another where there is more need.
3. They would have gone into Bithynia, but were not permitted; the
Spirit ſuffered them not, v. 7. They came to Myſia, and, as it ſhould
ſeem, preached the goſpel there; for though it was a very mean con-
temptible country, even to a proverb, Mysorum ultimus, in Cicero, is a
most deſpicable man; yet the apoſtles diſdained not to viſit it, owning
themſelves debtors both to the wiſe and to the unwiſe, Rom. 1. 14. In
Bithynia was the city of Nice, where the firſt general council was held
againſt the Arians; into theſe countries Peter ſent his epiſtle, 1 Pet. 1. 1.
And there were flouriſhing churches here ; for though they had not the
goſpel ſent them now, they had it in their turn, not long after. Obſerve,
Though their judgment and inclination were to go into Bithynia, yet,
having then extraordinary ways of knowing the mind of God, they were
overruled by them, contrary to their own mind. We muſt not follow
providence, and ſubmit to the guidance of that pillar of cloud and fire;
and what we aſſay to do, if that ſuffer us not, we ought to acquieſce, and
believe it for the beſt. The Spirit of Jeſus ſuffered them not ; ſo many
ancient copies read it. The ſervants of the Lord Jeſus ought to be always
under the check and condućt of the Spirit of the Lord Jeſus, by whom
he governs men’s minds. - -
4. They paſſed by Mysia, or paſſed through it, ſo ſome; ſowing good
ſeed, we may ſuppoſe, as they went along ; and they came down to
Troas; the city of Troy, ſo much talked of, or the country thereabout,
that took its denomination from it. Here a church was planted ; for
here we find one in being, ch. 20. 6, 7, and probably planted at this
time, and in a little time. It ſhould ſeem, that at Troas Luke fell in
with Paul, and joined himſelf to his company ; for from henceforward,
for the moſt part, when he ſpeaks of Paul’s journies, he puts himſelf into
the number of his retinue, we went, v. 10. -
II. Paul’s particular call to Macedonia, that is, to Philippi, the chief
city, inhabited moſtly by Romans, as appears v. 21. Here we have,
1. The viſion Paul had, v. 9. Paul had many viſions, ſometimes to
encourage, ſometimes, as here, to direct him in his work. An angel ap-
peared to him, to intimate to him that it was the will of Chriſt he ſhould
go to Macedonia. Let him not be diſcouraged by the embargo laid
upon him once and again, by which his defigns were croſſed; for though
he ſhall not go where he has a mind to go, he ſhall go where God has
work for him to do. Now obſerve,
(1.) The perſon Paul ſaw ; there stood by him a man of Macedonia,
who by his habit or dialeót ſeemed ſo to Paul, or who told him he was
ſo. The angel, ſome think, aſſumed the ſhape of ſuch a man ; or, as
others think, impreſſed upon Paul’s fancy, between ſleep and wake, the
image of ſuch a man : he dreamed he ſaw ſuch a one. Chriſt would
have Paul directed to Macedonia, not as the apoſtles were at other times,
by a meſſenger from heaven, to ſend him thither, but by a meſſenger
from thence to call him thither, becauſe in that way he would afterward
ordinarily direct the motions of his miniſters, by inclining the hearts of
thoſe who need them to invite them. Paul ſhall be called to Macedonia
by a man of Macedonia, and by him ſpeaking in the name of the reſt.
Some make this man to be the tutelar angel of Macedonia; ſuppoſing
angels to have charge of particular places as well as perſons, and that ſo
much is intimated Dan. 10. 20. where we read of the princes of Persia
and Grecia, that ſeem to have been angels. But there is no certainty of
that. There was preſented either to Paul’s eyes, or to his mind, a man
of Macedonia. The angel muſt not preach the goſpel himſelf to the
Macedonians, but muſt bring Paul to them. Nor muſt he by the autho-
rity of an angel order him to go, but in the perſon of a Macedonian
court him to come. A man of Macedonia, not a magiſtrate of the coun-
try, much leſs a prieſt, (Paul was not accuſtomed to receive invitations
from ſuch,) but an ordinary inhabitant of that country, a plain man,
that carried in his countenance marks of probity and ſeriouſneſs, that
did not come to banter Paul or trifle with him, but in good earneſt, and
with all earneſtneſs to importune his aſſiſtance. - -
(2.) The invitation given him ; this honeſt Macedonian “ prayed
him, ſaying, Come over into Macedonia, and help us ;” that is, “ Come
THE ACTS, XVI.
The converſion of Lydia.
and preach the goſpel to us; let us have the benefit of thy labours.”
[1..] “Thou hast helped many, we have heard of thoſe in this and the
other country that thou haſt been very uſeful to ; and why may not we
put in for a ſhare : O come and help us.” The benefits others have re-
ceived from the goſpel, ſhould quicken our inquiries; our further inqui-
ries, after it. . [2.] “It is thy buſineſs, and it is thy delight, to help
poor ſouls; thou art a phyſician for the fick, that art to be ready at the
call of every patient ; O come and help us.” [3.] “We have need of
thy help, as much as any people ; we in Macedonia are as ignorant and
as careleſs in religion, as any people in the world are ; are as idolatrous
and as vicious as any, and as ingenious and induſtrious to ruin ourſelves
as any ; and therefore, O come, come with all ſpeed among us. If thou
canst do any thing, have compaſſion on us, and help us.” [4, J “Thoſe
few among us that have any ſenſe of things, and any concern for their
own fouls and the ſouls of others, have done what can be done by the
help of natural light; I have done my part for one, we have carried the
matter as far as it will go, to perſuade our neighbours to fear and wor-
ſhip God, but we can do little good among them. O come, come thou
over and help us. The goſpel thou preacheſt, has arguments and powers
beyond thoſe we have been yet furniſhed with.” [5.] “Do not only
help us with thy prayers here, that will not do ; thou muſt come over
and help us.” Note, People have great need of help for their ſouls,
and it is their duty to look out for it, and invite thoſe among them that
can help them. -
2. The interpretation made of the viſion ; (v. 10.) They “ gathered
aſſuredly from thence, that the Lord had called them to preach the goſpel
there ;” and they were ready to go wherever God directed. Note, We
may ſometimes infer a call of God from a call of man. If a man of Ma-
cedonia ſay, Come and help us, from thence Paul gathers aſſuredly, that
God faith, Go and help them. , Miniſters may go on with great cheerful.
neſs and courage in their work, when they perceive Chriſt calling them,
not only to preach the goſpel, but to preach it at this time, in this place,
to this people.
III. Paul’s voyage to Macedonia hereupon; he was not diſobedient to
the heavenly vision, but followed this divine direction much more cheer-
fully, and with more ſatisfaction, than he would have followed any con-
trivance or inclination of his own.
1. Thitherward he turned his thoughts; now that he knows the mind
of God in the matter, he is determined, for this was all he wanted; now
he thinks no more of Afia, or Bithynia, but “immediately we endea-
voured to go into Macedonia.” Paul only had the viſion, but he com-
municated it to his companions, and they all, upon the credit of that,
reſolved for Macedonia. As Paul will follow Chriſt, ſo all his will fol.
low him, or rather follow Chriſt with him. . They are getting things in
readineſs for this expedition immediately, without delay. Note, God’s
calls muſt be complied with preſently ; as our obedience muſt not be
diſputed, ſo it muſt not be deferred ; do itto-day, left thy heart be hard.
ened. Obſerve, They could not immediately go into Macedonia; but
they immediately endeavoured to go. If we cannot be ſo quick as we
£hould be in our performances, yet we may be in our endeavours, and
that ſhall be accepted.
2. Thitherward he ſteered his courſe; they ſet ſail by the firſt ſhip-
ping, and with the firſt fair wind from Troas ; for they may be ſure they
have done what they have to do there, when God calls them to another
place. They came with a straight courſe, a proſperous voyage, to Samo-
thracia ; the next day they came to Neapolis, a city in the confines of
Thrace and Macedonia; and at laſt they landed at Philippi, a city ſo
called from Philip king of Macedon, the father of Alexander the Great;
it is ſaid (v. 12.) to be, (1.) The chief city of that part of Macedonia;
or, as ſome read it, the firſt city, the firſt they came to when they came
from Troas; ſo that like an army that lands in a country which they de-
ſign to make themſelves maſters of, they begin with the redućtion of the
firſt place they come to ; ſo did Paul and his aſſiſtants, they began with
the chief city, becauſe if the goſpel were received there, it would the
more eaſily ſpread from thence all the country over. (2.) It was a co-
lony. The Romans not only had a garriſon, but the inhabitants of the
city were Romans, the magiſtrates at leaſt, and the governing part.
There was the greateſt numbers and variety of people, and therefore the
moſt likelihood of doing good. • ? . . . . •
IV. The cold entertainment which Paul and his companions met with
at Philippi. One would have expected that having ſuch a particular
call from God thither, they ſhould have had a joyful welcome there, as
Peter had with Cornelius when the angel ſent him thither. Where was
the man of Macedonia that begged Paul to come thither with all ſpeed 2
Why did not he ſtir up his countrymen, ſome of them at leaſt, to go meet
him : Why was he not introduced with ſolemnity, and the keys of the
city put into his hand 2 Here is nothing like that ; for, , , , -
1. It is a good while before any notice at all is taken of him: We were
in that city abiding certain days; probably at a public houſe, and at their
own charge, for they had no friend to invite them ſo much as to a meal’s
meat, till Lydia welcomed them. They had made all the haſte they
could thither, but now that they are there, are almoſt tempted to think
they might as good have ſtayed where they were. But ſo it was ordered
for their trial, whether they could bear the pain of filence and lying by,
when that was their lot ; thoſe eminent uſeful men are not fit to live in
this world, that know not how to be ſlighted and overlooked. Let not
miniſters think it ſtrange if they be firſt ſtrongly invited to a place, and
yet looked ſhyly upon when they come.
2. When they have an opportunity of preaching, it is in an obſcure
place, and to a mean and ſmall auditory, v. 13. There was no ſyna-
gogue of the Jews there, for aught that appears, to be a door of entrance
to them, and they never went to the idol-temples of the Gentiles, to
preach to the auditories there; but here, upon inquiry, they found out
a little meeting of good women, that were proſelytes of the gate, who
will be thankful to them if they will give them a ſermon. The place of
this meeting is out of the city, there it was connived at, but would not
be ſuffered any where within the walls. It was a place where prayer
was wont to be made ; "poasv2:—where an oratory or houſe of prayer was,
ſo ſome ; a chapel, or leſſer ſynagogue. But I rather take it, as we
read it, where prayer was appointed, or accuſtomed to be. They that
worſhipped the true God, and would not worſhip idols, met there to pray
together, and, according to the deſcription of the moſt ancient and uni-
verſal devotion, to call upon the name of the Lord. They each of them
prayed apart every day, that was always the pračtice of them that wor-
ſhipped God; but beſide that, they came together on the ſabbath-day ;
though they were but a few, diſcountenanced by the town, though their
meeting was at ſome diſtance, though, for aught that appears, none but
women, yet a ſolemn aſſembly the worſhippers of God muſt have, if by
any means it be poſſible, on the ſabbath-day 5 and when we cannot do as
we would, we muſt do as we can ; if we have not ſynagogues, we muſt
be thankful for more private places, and reſort to them; “not forſaking
the aſſembling of ourſelves together,” according as our opportunities are.
This place is ſaid to be by a riverſide, which perhaps was choſen, as be-
friending contemplation. Idolaters are ſaid “to take their lot among
the ſmooth ſtones of the ſtream,” Iſa. 57. 6. But theſe proſelytes had
in their eye, perhaps, the example of thoſe prophets who had their viſions,
one by the river of Chebar, (Ezek. 1. 1.) another by the great river
Hiddekel, Dan. 10.4. Thither Paul and Silas and Luke went, and ſat
down, to inſtrućt the congregation, that they might the better pray with
them ; they ſpake unto the women which reſorted thither, encouraged them
in pračtifing according to the light they had, and led them on further to
the knowledge of Chriſt.
V. The converſion of Lydia, who probably was the firſt that was
wrought upon there to believe in Chriſt, though not the laſt. In this
ſtory of the Acts, we have not only the converſion of places recorded,
but of many particular perſons; for ſuch is the worth of ſouls, that the
reducing of one to God is a great matter | Nor have we only the con-
verſions that were done by miracle, as Paul’s, but ſome that were done
by the ordinary, methods of grace, as Lydia's here. Obſerve,
1. Who this convert was, that there is ſuch particular notice taken
of ; four things are recorded of her :
(1.) Her name, Lydia; it is an honour to her to have her name re-
corded here in the book of God, ſo that “ wherever the ſcriptures are
read, there ſhall this be told concerning her.” Note, The names of the
ſaints are precious with God, and ſhould be ſo with us ; we cannot have
our names recorded in the Bible, but, if God open our hearts, we ſhall
find them written in the book of life, and that is better, (Phil. 4. 3.) and
more to be rejoiced in, Luke 10, 20.
(2.) Her calling; ſhe was a ſeller of purple : either of purple dye, or
of purple cloth or filk. Obſerve, [1..] She had a calling, an honett
calling, which the hiſtorian takes notice of to her praiſe ; ſhe was none
of thoſe women that the apoſtle ſpeaks of, (1 Tim. 5. 13.) who learn
to be idle, and not only idle, &c., [2.] It was a mean calling ; ſhe was
a ſeller of purple, not a wearer of purple, few ſuch are called ; the notice
taken of this here is an intimation to thoſe who are employed in honeſt
callings, if they be honeſt in the management of them, not to be
aſhamed of them. [3.] Though ſhe had a calling to mind, yet ſhe was
a worſhipper of God, and found time to improve advantages for her ſoul.
THE ACTS, XVI.
The buſineſs of our particular callings may be made to confiſt very well
with the buſineſs of religion, and therefore it will not excuſe us from re-
ligious exerciſes alone, and in our families, or in ſolemn aſſemblies, to
ſay, We have ſhops to look after, and a trade to mind; for have we not
alſo a God to ſerve, and a ſoul to look after 2, Religion does not call us
from our buſineſs in the world, but directs us in it. Every thing in its
time and place.
(3.) The place ſhe was of, of the city of Thyatira ; which was a great
way from Philippi; there ſhe was born and bred, but either married at
Philippi, or brought by her trade to ſettle there. The providence of
God, as it always appoints, ſo it often removes, the bounds of our habi-
tation ; and ſometimes makes the change of our outward condition or
place of our abode, wonderfully ſubſervient to the defigns of his grace
concerning our ſalvation ; Providence brings Lydia to Philippi, to be
under Paul’s miniſtry, and there, where ſhe met with it, ſhe made a good
uſe of it; ſo ſhould we improve opportunities.
(4.) Her religion before the Lord opened her heart.
[1..] She worſhipped God according to the knowledge ſhe had ; ſhe
was one of the devout women. Sometimes the grace of God wrought
upon thoſe who, before their converſion, were very wicked and vile,
“ publicans and harlots; ſuch were ſome of you,” 1 Cor. 6. 11. But
formetimes it faſtened upon thoſe that were of a good charaćter, that had
ſome good in them, as the eunuch, Cornelius, and Lydia, here. Note,
It is not enough to be worſhippers of God, but we muſt be believers in
Jeſus Chriſt, for there is no coming to God as a Father, but by him as
Mediator. But thoſe who worſhipped God according to the light they
had, ſtood fair for the diſcoveries of Chriſt and his grace to them; for to
him that has, shall be given ; and to them Chriſt would be welcome ; for
they that know what it is to worſhip God, ſee their need of Chriſt, and
know what uſe to make of his mediation.
[2.] She heard us. Here, where prayer was made, when there was
an opportunity, the word was preached; for hearing the word of God is
a part of religious worſhip ; and how can we expect God ſhould hear
our prayers, if we will not hearken to his word 2 They that worſhipped
God according to the light they had, looked out for further light ; we
muſt improve the day of small things, but muſt not reſt in it.
2. What the work was, that was wrought upon her whose heart the
Lord opened. Obſerve here, .
(1.) The Author of this work; it was the Lord, the Lord Chriſt, to
whom this judgment is committed; the Spirit of the Lord who is the
ſanétified. Note, Converſion-work is God’s work; it is he that works
in us both to will and to do ; not as if we had nothing to do; but of our-
ſelves, without God’s grace, we can do nothing ; nor as if God were in
the leaſt chargeable with the ruin of them that periſh; but the ſalvation
of them that are ſaved muſt be wholly aſcribed to him.
(2.) The ſeat of this work; it is in the heart that the change is made,
it is to the heart that this bleſſed turn is given; it was the heart of Lydia
that was wrought upon ; converſion-work is heart-work; it is a “ re-
newing of the heart, the inward man, the ſpirit of the mind.”
. (3.) The nature of the work; ſhe had not only her heart touched,
but here heart opened. An unconverted ſoul is shut up, and fortified
againſt Chriſt, straitly shut up, as Jericho againſt Joſhua, Joſh. 6. 1.
Chriſt, in dealing with the ſoul, “knocks at the door that is ſhut againſt -
him ;” (Rev. 3. 20.) and when a finner is effectually perſuaded to em-
brace Chriſt, “then the heart is open for the King of glory to come
in ;” the underſtanding is opened to receive the divine light, the will
opened to receive the divine law, and the affections opened to receive the
divine love. When the heart is thus opened to Chriſt, the ear is opened
to his word, the lips opened in prayer, the hand opened in charity, and
the ſteps enlarged in all manner of goſpel-obedience.
(4.) What were the effects of this work on the heart.
[1..] She took great notice of the word of God; her heart was ſo
“ opened, that ſhe attended unto the things that were ſpoken of Paul ;”
ſhe not only gave attendance on Paul’s preaching, but gave attention to
it ; she applied to herſelf (ſo ſome read it) the things that were ſpoken of
Paul; and then only the word does us good, and makes an abiding im-
preſſion upon us, when we apply it to ourſelves. Now this was an evi-
dence of the opening of her heart, and was the fruit of it; wherever the
heart is opened by the grace of God, it will appear by a diligent attend-
ance on, and attention to, the word of God, both for Chriſt’s ſake,
whoſe word it is, and for our own ſakes, who are ſo nearly intereſted
in it.
[2.] She gave up her name to Jeſus Chriſt, and took upon her the
profeſſion of his holy religion; she was baptized, and by that ſolemn rite
|| things ſhe had reaped ſo plentifully.
T he Expulſion of an evil Spirit.
was admitted a member of the church of Chriſt; and with her her house-
hold alſo was baptized, thoſe of them that were infants, in her right, for
if the root be holy, ſo are the branches, and thoſe that were grown up, by
her influence and authority. She and her houſehold were baptized, by the
ſame rule that Abraham and his houſehold were circumciſed, becauſe
“ the ſeal of the covenant belongs to the covenanters and their ſeed.”
[3] She was very kind to the miniſters, and very deſirous to be fur-
ther inſtructed by them in “the things pertaining to the kingdom of
God;” She besought us, saying, “If ye have judged me to be faithful to
the Lord, if ye take me to be a fincere chriſtian, manifeſt your confidence
in me by this, come into my house and abide there.” Thus ſhe deſired an
opportunity, First, To teſtify her gratitude to them, who had been the
inſtruments of divine grace in this bleſſed change that was wrought upon
her. When her heart was open to Chriſt, her houſe was opened to his
miniſters for his ſake, and they were welcome to the beſt entertainment
ſhe had, which ſhe did not think too good for thoſe of whoſe ſpiritual
Nay, they are not only welcome to
her, but ſhe is extremely preſfing and importunate with them ; she con-
strained us ; which intimates that Paul was very backward and unwilling
to go, becauſe he was afraid of being burthenſome to the families of the
young converts, and would ſtudy to make the gospel of Christ without
charge, (1 Cor. 9. 18. A&ts 20. 34.) that thoſe that were without
might have no occaſion given them to reproach, the preachers of the
goſpel as deſigning, ſelf-ſeeking men, and that thoſe that were within
might have no occaſion to complain of the expenſes of their religion ;
but Lydia would have no nay, ſhe will not believe that they take her to
be a fincere chriſtian, unleſs they will oblige her herein ; like Abraham.
inviting the angele, (Gen. 18. 3.) “ If now I have found favour in thy
fight, paſs not away from thy ſervant.” Secondly, She defired an op-
portunity of receiving further inſtrućtion. If ſhe might but have them.
for a while in her family, ſhe might hear them daily, (Prov. 8, 34.) and
not only on ſabbath-days at the meeting ; in her own houſe ſhe might
not only hear them, but aſk them questions ; and ſhe might have “them
to pray with her daily, and to bleſs her houſehold.” Thoſe that know
ſomething of Chriſt, cannot but defire to know more, and ſeek opportu-.
nities of increaſing their acquaintance with his goſpel. -
16. And it came to paſs, as we went to prayer, a certain
damſel poſſeſſed with a ſpirit of divination met us, who
brought her maſters much gain by ſoothſaying: 17. The
ſame followed Paul and us, and cried, ſaying, Thefe men
are the ſervants of the moſt high God, which ſhew unto.
us the way of ſalvation. 18. And this did ſhe many
days. But Paul, being grieved, turned and ſaid to the
fpirit, I command thee in the name of Jeſus Chriſt to come
out of her. And he came out the ſame hour. 19. And
when her maſters ſaw that the hope of their gains was
gone, they caught Paul and Silas, and drew them into the
market-place unto the rulers: 20. And brought them to
the magiſtrates, ſaying, Theſe men, being Jews, do ex-
ceedingly trouble our city, 21. And teach cuſtoms which
are not lawful for us to receive, neither to obſerve, being
Romans. 22. And the multitude roſe up together againſt
them : and the magiſtrates rent off their clothes, and com-
manded to beat them. 23. And when they had laid many
ſtripes upon them, they caſt them into priſon, charging the
jailer to keep them ſafely: 24. Who, having received
ſuch a charge, thruſt them into the inner priſon, and made
their feet faſt in the ſtocks. -
Paul and his companions, though they were for ſome time buried in
obſcurity at Philippi, yet now begin to be taken notice of.
I. A damsel that had a spirit of divination, made them to be taken no-
tice of, by proclaiming them to be the servants of God. Obſerve,
1. The account that is given of this damſel; ſhe was pithonissa, pos-
sessed with ſuch a spirit of divination as that damſel was, by whom the
oracles of Apollo at Delphos were delivered ; ſhe was ačted by an evil.
ſpirit, that dićtated ambiguous anſwers to thoſe who conſulted her,
which ſerved to gratify their vain deſire of knowing things to come, but

THE ACTS, XVI.
Perſecution at Philippi.
often deceived them. In thoſe times of ignorance, infidelity, and idolatry,
the Devil, by the divine permiſſion, thus led men captive at his will; and
he could not have gained ſuch adoration from them as he had, if he had
not pretended to give oracles to them; for by both his uſurpation is
maintained as the god of this world. This damſel “brought her maſters
much gain by ſoothſaying; many came to conſult this witch for the diſ-
covery of robberies, the finding of things loſt, and eſpecially to be told
their fortune ; and none came but with the rewards of divination in their
hands, according to the quality of the perſon, and the importance of the
eaſe. Probably, there were many that were thus kept for fortune-tellers,
but, it ſhould ſeem, this was more in repute than any of them; for while
others brought ſome gain, this brought much gain to her masters, being
conſulted more than any other. -
2. The teſtimony which this damſel gave to Paul and his companions;
ſhe met them in the ſtreet, as they were going to prayer, to the houſe of
prayer, or rather to the work of prayer there, v. 16. They went thither
publicly, every body knew whither they were going, and what they were
going to do. If what ſhe did was likely to be any diſtraćtion to them,
or a hinderance in their work, it is obſervable how ſubtle Satan is, that
great tempter, to give us diverſion then when we are going about any re-
ligious exerciſes, to ruffle us, and to put us out of temper then when we
need to be moſt compoſed. When ſhe met with them, she followed them,
crying, “ These men, how contemptible ſoever they look and are looked
upon, are great men, for they are the servants of the most high God, and
men that ſhould be very welcome to us, for “they ſhew unto us the way
of ſalvation,” both the ſalvation that will be our happineſs, and the way
to it, that will be our holineſs.”
Now, (1.) This witneſs is true; it is a comprehenſive encomium on
the faithful preachers of the goſpel, and makes their feet beautiful, Rom.
10. 15. Though they are “men ſubječt to like paſſions as we are, and
earthen veſſels;” yet, [1..] “ They are the ſervants of the most high
God, they attend on him, are employed by him, and are devoted to his
honour, as servants; they come to us on his errands, the meſſage they
bring is from him, and they ſerve the purpoſes and intereſts of his king-
dom. The gods we Gentiles worſhip, are inferior beings, therefore not
gods, but they belong to the ſupreme Wumen, to the most high God, who
is over all men, over all gods, who made us all, and to whom we are all
accountable. They are his servants, and therefore it is our duty to reſpect
them, and hearken to them for their Maſter’s ſake, and it is at our peril if
we affront them. [2.] “They shºw unto us the way ºf salvation.” Even
the heathen had ſome notion of the miſerable, deplorable ſtate of mankind,
and their need of ſalvation, and it was what they made ſome inquiries after.
“Now,” (faith ſhe,) “ these are the men that shew us what we have in
vain ſought for in our ſuperſtitious, profitleſs application to our prieſts
and oracles.” Note, God has, in the goſpel of his Son, plainly ſhewed
us the way of ſalvation ; has told us what we muſt do, that we may
be delivered from the miſery to which by fin we have expoſed ourſelves.
But, (2.) How came this teſtimony from the mouth of one that had
a ſpirit of divination 2 Is Satan divided against himself? Will he cry up
thoſe whoſe buſineſs it is to pull him down 2 We may take it either,
[1..] As extorted from this ſpirit of divination for the honour of the
goſpel by the power of God; as the Devil was forced to ſay of Chriſt,
(Mark 1: 24.) “I know thee who thou art, the Holy One of God.”
The truth is ſometimes magnified by the confeſſion of its adverſaries, in
which they are witneſſes againſt themſelves. Chriſt would have this
teſtimony of the damſel to riſe up in judgment againſt thoſe at Philippi,
who ſlighted and perſecuted the apoſtles; though the goſpel needed no
fuch teſtimony, yet it ſhall ſerve to add to their condemnation, that the
damſel whom they looked upon as an oracle in other things, proclaimed
the apoſtles God’s ſervants. Or,
[2] As deſigned by the evil ſpirit, that ſubtle ſerpent, to the dif-
honour of the goſpel; ſome think ſhe deſigned hereby to gain credit to
herſelf and her prophecies, and ſo to increaſe her maſters’ profit by pre-
tending to be in the intereſt of the apoſtles, who, ſhe thought, had a
growing reputation, or to ſpeak Paul fair, not to part between her and
iſer familiar. Others think, Satan, who can transform himſelf into an
angel of light, and can ſay any thing to ſerve a turn, deſigned hereby to
diſgrace the apoſtles; as if theſe divines were of the ſame fraternity with
their diviners, becauſe they were witneſſes to by them ; and then the
people might as well adhere to thoſe they had been uſed to. Thoſe
that were moſt likely to receive the apoſtles’ doctrine, were ſuch as were
prejudiced againſt theſe ſpirits of divination, and therefore would, by this
teſtimony, be prejudiced againſt the goſpel; and as for thoſe who re-
garded theſe diviners, the Devil thought himſelf ſure of them.
Vol. II. No. 26.
II. Chriſt made them to be taken notice of, by giving them power to
caſt the Devil out of this damſel. She continued many days clamouring
thus; (v. 18.) and, it ſhould ſeem, Paul took no notice of her, not
knowing but it might be ordered of God for the ſervice of his cauſe, that
ſhe ſhould thus witneſs concerning his miniſters; but finding perhaps
that it did them a prejudice, rather than any ſervice, he ſoon ſilenced
her, by caſting the Devil out of her. -
1. He was grieved. It troubled him to ſee the damſel made an in-
ſtrument of Satan to deceive people, and to ſee the people impoſed upon
by her divinations. It was a diſturbance to him to hear a ſacred truth
ſo profaned, and good words come out of ſuch an ill mouth with ſuch
an ill deſign. Perhaps they were ſpoken in an ironical bantering way,
as ridiculing the apoſtles’ pretenſions, and mocking them; as when
Chriſt’s perſecutors complimented him with Hail, king of the Jews; and
then juſtly might Paul be grieved, as any good man's heart would be,
to hear any good truth of God bawled out in the ſtreets in a canting
- -
jeering way.
2. He commanded the evil spirit to come out of her. He turned with
a holy indignation, angry both at the flatteries, and at the reproaches, of
“ the unclean ſpirit, and ſaid, I command thee in the name of Jeſus
Chriſt to come out of her;” and by this he will ſhew “ that thoſe men
are the ſervants of the living God,” and are able to prove themſelves ſo,
without her teſtimony; her filence ſhall demonſtrate it more than her
ſpeaking could do. Thus Paul ſhews the way of ſalvation indeed, that
it is by breaking “the power of Satan, and chaining him up, that he may
not deceive the world,” (Rev. 20. 3.) and that this ſalvation is to be ob-
tained in the name of Jeſus Christ only, as in his name the Devil was now
caſt out, and by no other. It was a great bleſſing to the country when
Chriſt by a word caſt the Devil out of thoſe in whom he frightened people
and moleſted them, “ ſo that no man might paſs by that way; (Matth.
8. 28.) but it was a much greater kindneſs to the country when Paul
now, in Chriſt name, caſt the Devil out of one who deceived people, and
impoſed upon their credulity. “Power went along with the word of
Chriſt,” which Satan could not ſtand before, but was forced to quit his
hold, and in this caſe it was a ſtronghold; he came out the ſame hour.
III. The maſters of the damſel that was diſpoſſeſſed, made them to
be taken notice of, by bringing them before the magiſtrates, for doing it,
and laying it to their charge as their crime. The preachers of the goſpel
would never have had an opportunity of ſpeaking to the magistrates, if
they had not been brought before them as evil doers. Obſerve here,
1. That which provoked them, was, that, the damſel being reſtored
to herſelf, “ her maſters ſaw that the hope of their gain was gone,” v. 19.
See here what evil the love of money is the root ºf If the preaching of
the goſpel ruin the craft of the silversmiths, (ch. 19. 24.) much more
the craft of the soothsayers; and therefore here is a mighty outcry
raiſed, when Satan's power to deceive is broken ; and therefore the prieſts
hated the goſpel, becauſe “it turned men from the blind ſervice of dumb
idols,” and ſo the hope of their gains was gone. The power of Chriſt,
which appeared in diſpoſſeſſing the woman, and the great kindneſs done
to her in delivering her out of Satan’s hand, made no impreſſion upon
them, when they apprehended that they ſhould loſe money by it.
2. The courſe they took with them, was, to incenſe the higher powers
againſt them, as men fit to be puniſhed ; They caught them as they went
along, and, with the utmoſt fury and violence, dragged them into the
market-place, where public juſtice was adminiſtered., (1.) They brought
them to the rulers, their juſtices of peace, to do by them as men taken
into the hands of the law, the duumviri. (2.) From them they hurried
them to the magistrates, the praetors or governors of the city, ºis searnya's
—the officers of the army, ſo the word ſignifies; but it is taken in
general for the judges, or chief rulers; to them they brought their com-
laint.
P 3. The charge they exhibit againſt them, is, that they were the trow-
blers of the land, v. 20. They take it for granted that they were Jews,
a nation, at this time, as much an abomination to the Romans, as they
had long ago been to the Egyptians. Piteous was the caſe of the
apoſtles, when it was turned to their reproach that they were Jews, and yet
the Jews were their moſt violent perſecutors (1.) The general charge
againſt them, is, that they troubled the city, ſowed diſcord, and diſturbed
the public peace, and occaſioned riots and tumults; than which nothing
could be more falſe and unjuſt, as was Ahab's character of Elijah,
(1 Kings 18. 17.) Art thou he that troubleth Iſrael 2 If they troubled
the city, it was but like “the angel's troubling the water of Betheſda’s
pool,” in order to healing ; ſhaking, in order to a happy ſettlement.
Thus they that rouſe the "gº are exclaimed againſt for troubling
THE ACTS, XVI,
|
|
them. (2) Their proof of their charge, is, their teaching cuſtoms not
proper to be admitted by a Röman colony, v. 21. The Romans were
always very jealous of innovations in religion ; right or wrong, they
would adhere to that, how vain ſoever, which “ they had received by
tradition from their fathers;” no foreign or upſtart deity muſt be allowed
of, without the approbation of the ſenate ; the gods of their country.
muſt be their gods, true or falſe. It was one of the laws of the twelve
tables, Hall, a nation changed their gods 2 This incenſed them againſt
the apoſtles, that they taught a religiou deſtructive of polytheiſm and
idolatry, and preached to them to turn from those vanities. This the
Romans could not bear; “If this grow upon us, in a little while we
ſhall loſe our religion.”
IV. The magiſtrates, by their proceedings againſt them, made them
to be taken notice of : - - -
1. By countenancing the perſecution they raiſed the mob upon them ;
(v. 22.) The multitude roſe up together against them, and were ready to
pull them to pieces. It has been the artifice of Satan, to make God’s
miniſters and people odious to the commonalty, by repreſenting them as
dangerous men, and aiming at the deſtruction of the conſtitution, and the
changing of the cuſtoms; when really there has been no ground for ſuch
an inputation.
2. By going on to an execution they further repreſented them as the
wileſt of malefactors; They rent off their clothes, with rage and fury, not
having patience till they were taken off, in order to their being ſcourged.
This the apoſtle refers to, when he ſpeaks of their being shamefully en- |
treated at Philippi, 1 Theſſ. 2. 2. They commanded that they ſhould
be whipped as vagabonds, by the lićtors or beadles who attended the
practors, and carried rods with them for that purpoſe ; this was one of |
thoſe “three times that Paul was beaten with rods,” according to the
Roman uſage, which was not under the compaſſionate limitation of the
number of stripes not io exceed forty, which was provided by the Jewiſh
law. It is here ſaid, that they laid many stripes upon them, (v. 23.)
without counting how many, becauſe they ſeemed vile unto them, Deut.
25. 3. - - -
Now, one would think, this might have ſatiated their cruelty; if they
muſt be whipped, ſure they muſt be diſcharged; no, they are impriſoned,
and, it is probable, their preſent purpoſe was to try them for their lives,
and put them to death; elſe why ſhould there be ſuch care taken to pre-
vent their eſcape 2 -
(1.) The judges made their commitment very ſtrićt; they changed
the jailer to keep them ſafely, and have a very watchful eye upon them, as
if they were dangerous men, that either would venture to break priſon
themſelves, or were in confederacy with thoſe that would attempt to
reſcue them. Thus they endeavoured to render them odious, that they
might juſtify themſelves in the baſe uſage they had given them.
(2.) The jailer made their confinement very ſevere ; (v. 24.) Having
received ſuch a charge, though he might have kept them ſafely enough
in the outer priſon, yet he thrust them into the inner priſon. He was
ſenſible that the magiſtrates had a great indignation againſt theſe men,
and were inclined to be ſevere with thern, and therefore he thought to
ingratiate himſelf with them, by exerting his power likewiſe againſt them
to the uttermoſt. When magiſt, ates are cruel, it is no wonder that the
officers under them are ſo too. He put them into the inner priſon, the
dungeon, into which none were uſually put but condemned malefactors,
dark at noon-day, damp and cold, dirty, it is likely, and every way of
fenſive, like that into which Jeremiah was let down ; (Jer, 38. 6.) and,
as if that were not enough, he made their ſect fast in the stocks. Per-
haps, having heard a report of the eſcape of “the preachers of the goſ.
pel out of priſon, when the doors were faſt barred,” (ch. 5, 19.—12.9.)
he thought he would be wiſer than other jailers had been, and therefore
would effectually ſecure them by faſtening them in the ſtocks; and they
were not the firſt of God’s meſſengers that had their feet in the ſtocks;
Jeremiah was ſo treated, and publicly too, in the high gate of Benjamin,
Jer. 20. 2. Joſeph had his feet hurt with ſetters, Pſ. 105. 18. O what
hard uſage have God’s ſervants met with, as in the former days, ſo in
the latter times Witneſs the Book of Martyrs, martyrs in Queen Mary’s
tiſſle.
25. And at midnight Paul and Silas prayed, and ſang
praiſes unto God: and the priſoners heard them. 26.
And ſuddenly there was a great earthquake, ſo that the
foundations of the priſon were ſhaken : and immediately
all the doors were opened, and every one's bands were
Jº
Perſecution at Philippi.
looſed. 27. And the keeper of the priſon, awaking out of
his ſleep, and ſeeing the priſon-doors Ópen, drew out his
ſword, and would have killed himſelf, ſuppoſing that the
priſoners had been fled. , 28. But Paul cried with a loud
voice, ſaying, Do thyſelf no harm ; for we are all here.
29. Then he called for a light, and ſprang in, and came
trembling, and fell down before Paul and Silas, 80, And
brought them out, and ſaid, Sirs, what muſt I do to be
ſaved 31, And they ſaid, Believe on the Lord Jeſus
Chriſt, and thou ſhalt be ſaved, and thy houſe. 32. And
they ſpake unto him the word of the Lord, and to all that
were in his houſe. 33. And he took them the ſame hour
of the night, and waſhed their ſtripes; and was baptized,
he and all his, ſtraightway. 34. And when he had brought
them into his houſe, he ſet meat before them, and rejoiced,
believing in God with all his houſe. - -
We have here the deſigns of the perſecutors of Paul and Silas baffled
and broken. - - -
I. The perſecutors deſigned to diſhearten and diſcourage the preaching
of the goſpel, and to make them ſick of the cauſe, and weary of their
work; but here we find them both hearty and heartened. -
1. They were themſelves hearty, wonderfully hearty ; never were
poor priſoners ſo truly cheerful, nor ſo far from laying their hard uſage
to heart. Let us confider what their caſe was ; the praetors among the
Romans had rods carried before them, and axes, bound upon them ; the
ſº. and ſécures. Now they had felt the ſmart of the rods, “ the
ploughers had ploughed upon their backs, and made long furrows.;” the
many stripes they had laid on them were very ſore, and one might have
expected to hear them complaining of them, of the rawneſs and ſoreneſs
of their backs and ſhoulders ; yet this was not all, they had reaſon to
fear the axes next ; their Maſter was firſt ſcourged, and then crucified;
and they might expe&t the ſame. In the mean time they were in the
inner priſon, their fect in the ſtocks, which, ſome think, not only held
them, but hurt them ; and yet, at midnight, when they ſhould have been
trying, if poſſible, to get a little, reſt, they prayed, and ſang praiſes to
God, (1.) They prayed together; prayed to God to ſupport them;
and comfort them, in their afflićtions ; to viſit them, as he did Joſeph in
the priſon, and to be with them ; prayed that their conſolations in Chriſ”
might abound, as their afflictions for him did-; prayed that even their
bonds and ſtripes might turn to the furtherance of the goſpel; prayed
for their perſecutors, that God would forgive them, and turn their
hearts. This was not at an hour of prayer, but at midnight ; it was not
in a houſe of prayer, but in a dungeon ; yet it was ſeaſonable to pray,
and the prayer was acceptable. As in the dark, ſo out of the depths, we
may cry unto God. No place, no time, amiſs for prayer, if the heart be
lifted up to God. They that are companions in ſuffering, ſhould join in
prayer. Is any qfflicted 2 let him pray. No trouble, how grievous
ſoever, ſhould indiſpoſe us for prayer. (2.), “ They ſang praiſes to
God; they praiſed God ; for we must in every thing give thanks.”
We never want matter for praiſe, if we do not want a heart. And what
ſhould put the heart of a child of God out of tune for that duty, if a.
dungeon and a pair of ſtocks will not do it “ They praiſed God that
that they were counted worthy to ſuffer ſhame for his name,” and that
they were ſo wonderfully ſupported and borne up under their ſufferings,
and felt divine conſolations ſo ſweet, ſo ſtrong, in their ſouls. Nay,
“they not only praiſed God, but they ſang praiſes to him,” in ſome
pſalm, or hymn, or ſpiritual ſong ; either one of David’s, or ſome mo-
dern compoſition, or one of their own, as the Spirit gave them utterance.
As our rule is, that the qfflicted should pray, and therefore, being in af.
flićtion, they prayed ; ſo our rule is, that the merry should ſing 7ſalms,
(James 5, 13.) and therefore, being merry in their afflićtion, merry after
a godly ſort, they ſing pſalms. This proves that finging of pſalms is a
goſpel-ordinance, and ought to be uſed by all good chriſtians; and that
it is inſtituted, not only for the expreſſing of their joys in a day of tri-
umph, but for the balancing and relieving of their ſorrows in a day of
trouble. . It was at midnight that they ſang pſalms, according to the ex-
ample of the ſweet pſalmiſt of Iſrael; (Pſ. 119, 62.) “At midnight
will I riſe to give thanks unto thee.” Notice is here taken of one cir.
| cumſtance, that the priſoners heard them. If they did not hear them
*A
Converſion of the Philippian Jailer
THE ACTS, xvi.
pray, yet they heard them sing praises, [1..] It ifitimates how hearty.
they were in ſinging praiſes to God; they ſang ſo loud, that, though
they were in the dungeon, they were heard all the priſon over ; nay, ſo
loud, that they waked the priſoners ; for we may ſuppoſe, being at mid-
night, they were all aſleep. We ſhould sing psalms with all our heart.
The ſaints are called upon to sing aloud upon their beds, Pſ. 149. 5,
But, goſpel-grace carries the matter further, and give us an example |
of thoſe that sang aloud in the prison, in the stocks. [2.] Though they
knew the priſoners would bear them, yet they ſang aloud, as thoſe that
were not aſhamed of their Maſter or of his ſervice. Shall thoſe that
would fing pſalms in their families, plead, in excuſe for their omiſſion of
the duty, that they are afraid their neighbours ſhould hear them ; when
thoſe that ſing profane fongs, roar them out, and care not who hears.
them : [3] The priſoners were made to hear the priſon-ſongs of Paul'
and Silas that they might be prepared for the miraculous favour ſhewed
to them all for the ſake of Paul and Silas, when the prison-doors were
thrown open. By this extraordinary comfort which they were filled with,
it was publiſhed, that he whom they preached was the Consolation of Is.
rael. Let the prisoners that mean to oppoſe him, hear and tremble before
him ; let thoſe that are faithful to him, hear and triumph, and take of
the comfort that is ſpoken to the priſoners of hope, Zech. 9. 12.
2. God heartened them wonderfully by his ſignal appearances for
them, v, 26. (1.) There was immediately a great earthquake; how far
it extended, we are not told, but it was ſuch a violent ſhock in this place,
“ that the very foundations of the priſon were ſhaken.” While the
priſoners were hearkening to the midnight devotions of Paul and Silas,
and perhaps laughing at them, and making a jeſt of them, this earthquake
would ſtrike a terror upon thern, and convince them that thoſe men were
the favourites of Heaven, and ſuch as God owned. We had the house of
prayer shaken, in anſwer to prayer, and as a token of God’s acceptance
of it, ch. 4, 31. Here the prison shaken. The Lord was in these earth-
quakes, to ſhew his reſentment of the indignities done to his ſervants, to
teſtify to thoſe whoſe confidence is in the earth, the weakneſs and inſta-
bility of that which they confide in, and to teach his people, “ that
though the earth be moved, yet they need not fear.” (2.) The prison-
doors were thrown open, and the prisoners’ fetters were knocked off, every
man’s bands were loosed. Perhaps the priſoners when they heard Paul
and Silas pray, and ſing pſalms, admired them, and ſpake honourably of
them, and ſaid what the damſel had ſaid of them, Surely, these men are
the servants of the living God; to recompenſe them for, and confirm them
in, their good opinion of them, they ſhare in the miracle, and have their
bands loosed; as afterward God gave to Paul all those that were in the
ship with him, (ch. 27. 24.) ſo now be gave him all thoſe that were in the
priſon with him. God hereby ſignified to theſe priſoners, as Grotius
obſerves, that the apoſtles, in preaching the goſpel, were public bleſfings
to mankind, as they “proclaimed liberty to the captives, and the open-
ing of the priſon-doors to them that were bound,” Iſa. 61. 1. “Et
per eos ſolvi animorum vincula—and as by them the bonds of ſouls were
unlooſed.” - - -
II. The perſecutors deſigned to ſtop the progreſs of the goſpel, that
no more might enbrace it ; thus they hoped to ruin the meeting by the
river-side, that no more hearts ſhould be opened there; but here we find
converts made in the priſon, that houſe turned into a meeting, the tro-
phies of the goſpel’s vićtories erected there, and the jailer, their own ſer-
vant, become a servant of Christ.
ſoners, if not all, were converted ; ſurely the miracle wrought on their
bodies, in looſing their bands, was wrought on their ſouls too; ſee Job
36, 8, 9, 13. Pſ. 107. 14, 15. But it is only the converſion of the jailer
that is recorded. -
1. He is afraid he ſhall loſe his life, and Paul makes him eaſy as to that
care, v. 27, 28. -
(1.) He awoke out of his ſleep; it is probable that the ſhock of the
earthquake waked him, and the opening of the priſon-doors, and the pri-
ſoners’ expreſſions of joy and amazement, when in the dark they found
their bands looſed, and called to tell one another what they felt ; this was
enough to wake the jailer, whoſe place required that he ſhould not be
hard to wake. This wakening of him out of his ſleep, ſignified the
awakening of his conſcience out of its ſpiritual ſlumber. The call of
the goſpel is, Awake, thou that sleepest, (Eph. 5. 14.) like that Jonah
- (2) He ſaw the priſon-doors open, and ſuppoſed, as well he might,
that the priſoners were fled; and then what would become of him He
knew the Roman law in that caſe, and it was executed not long ago
upon the keepers out of whoſe hands Peter eſcaped, ch. 12. 19.
It is probable that ſome of the pri- |
It was |
according to that of the prophet, (i Kings 20. 39, 42.) “ Keep this
man ; if he be miffing, thy life ſhall go for his life.” The Roman law-
yers, after this, in their readings upon the law, De custodia reorum—The
custody of criminals, (which appoints that the keeper ſhould undergo the
ſame puniſhment that ſhould have been inflićted on the priſoner if he let
him eſcape,) take care to except an eſcape by miracle. .
(3.) In his fright, he drew his sword, and was going to kill himself, to
| prevent a more terrible death, an expected one, a pompous ignominious
death, which he knew he was liable to for letting his priſoners eſcape,
and not looking better to them ; and the extraordinary ſtrićt charge
which the magiſtrates gave him concerning Paul and Silas, made him con-
clude they would be very ſevere upon him if they were gone. The phi-
loſophers generally allowed ſelf-murder; Seneca preſcribes it as the laſ;
remedy which thoſe that are in diſtreſs may have recourſe to. The
Stoics, notwithſtanding their pretended conqueſt of the paſſions, yielded
thus far to them. And the Epicureans, who indulged the pleaſures of
ſenſe, to avoid its pains choſe rather to put an end to it. This jailer
thought there was no harm in anticipating his own death; but chriſ-
tianity by this proves itſelf to be of God, that it keeps us to the law of
our creation—revives, enforces, and eſtabliſhes that ; obliges us to be
juſt to our own lives, and teaches us cheerfully to refign them to our
graces, but courageouſly to hold them out againſt our corruptions.
__(4.) Paul ſtopped him from his proceeding againſt himſelf; (v. 28.)
He cried with a loud voice, not only to make him hear, but to make him
beed, ſaying, Do not practise any evil to thyself; Do thyself no harm.
All the cautions of the word of God againſt fin, and all appearances of
it and approaches to it, have this tendency, “Do thyself no harm. Man,
woman, do not wrong thyſelf, nor ruin thyſelf; hurt not thyſelf, and
then none elſe can hurt thee; do not fin, for nothing but that can hurt
thee.” Even as to the body, we are cautioned againſt thoſe fins which
do harm to that, and are taught not to hate our own flesh, but to nourish
and cherish it. The jailer needs not fear being called to an account for
the eſcape of his priſoners, for they are all here. . It was ſtrange that
ſome of them did not ſlip away, when “the priſon-doors were opened,
and they were looſed from their bands;” but their amazement held
them faſt, and, being ſenſible it was by the prayers of Paul and Silas
that they were looſed, they would not ſtir unleſs they ſtirred; and God
ſhewed his power in binding their spirits, as much as in loofing their
jeet. •. - - - -
2. He is afraid he ſhall loſe his ſoul, and Paul makes him eaſy as to
that care too. One concern leads him to the other, and a much greater;
and being hindered from haſtening himſelf out of this world, he begius
to think if he had purſued his intention, whither death would have
brought him, and what would have become of him on the other fide
death—a very proper thought for ſuch as have been ſnatched as a
“brand out of the fire, when there was but a ſtep between them and
death.” Perhaps, the heinouſneſs of the fin he was running into, helped
to alarm him. -
(1.) Whatever was the cauſe, he was put into a great conſternation;
the Spirit of God, that was ſent to convince, in order to his being a
Comforter, ſtruck a terror upon him, and ſtartled him : whether he took
care to ſhut the priſon-doors again, we are not told ; perhaps he forgot
that ; as the woman of Samaria, when Chriſt had impreſſed convićtions
on her conſcience, left her water-pot, and forgot her errand to the well ;
for he called for a light with all ſpeed, and ſprang in to the inner priſon,
and came trembling to Paul and Silas. Thoſe that have fin ſet in order
before them, and are made to know their abominations, cannot but tremble
at the apprehenfion of their miſery and danger. This jailer, when he
was thus made to tremble, could not apply himſelf to a more proper per-
| ſon than to Paul, for it had once been his own caſe ; he had been once
a perſecutor of good men, as this jailer was ; had caſt them into a priſon,
as he kept them ; and when, like him, he was made fenfible of it, he
trembled, and was astonished; and therefore was able to ſpeak the more
feelingly to the jailer. - - - -
(2.) In this conſternation, he applied himſelf to Paul and Silas for
relief. Obſerve, - -
[].] How reverent and reſpectful his addreſs to them is ; he called
jor a light, becauſe they were in the dark, and that they might ſee what
a fright he was in ; he fºll down before them, as one amazed at the bad-
meſs of his own condition, and ready to fink under the load of his terror
becauſe of it; he fell down before them, as one that had upon his
| ſpirit an awe of them, and of the image of God upon them, and of their
commiſſion from God. It is probable that he had heard what the damſel
ſaid of them, that they were “the ſervants of the living God, which
fhewed to them the way of ſalvation,” and as ſuch he thus expreſſed his
veneration for them. He fell down before them, to beg their pardon,
as a penitent, for the indignities he had done them, and to beg
their advice, as a ſupplicant, what he ſhould do. He gave them a title
of reſpect, Sirs, xúplot—lords, nasters ; it was but now, Rogues and vil-
lains, and he was their maſter, but now, Sirs, lords, and they are his maſ-
ters. Converting grace changes people’s language of and to good peo-
ple and good miniſters ; and to thoſe who are thoroughly convinced of
fin, the very feet of thoſe are beautiful, that bring tidings of Chriſt; yea,
though they are diſgracefully faſtened in the ſtocks.
- ,”
[2.] How ſerious his inquiry is ; What muſt I do to be ſaved 2 First,
His ſalvation is now his great concern, and lies neareſt his heart, which
before was the furtheſt thing from his thoughts. Not, What ſhall I do
to be preferred, to be rich and great in the world 2 but, What shall I do
to be ſaved 2 Secondly, He does not inquire concerning others, what they
muſt do ; but concerning himſelf, “What muſt I do *" It is his own
precious ſoul that he is in care about ; “Let others do as they pleaſe ;
tell me what I muſt do, what courſe muſt I take.” Thirdly, He is con-
vinced that ſomething muſt be done, and done by him too, in order to his
falvation ; that it is not a thing of courſe, a thing that will do itſelf, but
a thing about which we muſt ſtrive, wreſtle, and take pains. He aſks
not, “What may be done for me * but, “What ſhall I do, that, being
“ now in fear and trenibling, I may work out my ſalvation ?” As Paul
ſpeaks in his epiſtle to the church at Philippi, of which this jailer was,
perhaps, with reſpect to his trembling inquiry here ; intimating that he
muſt not only aſk after ſalvation, (as he had done,) but work out his ſalva-
tion with a holy trembling, Phil. 2. 12. Fourthly, He is willing to do
any thing ; “ Tell me what I muſt do, and I am here ready to do it.
Sirs, put me into any way, if it be but the right way, and a ſure way;
though narrow, and thorny, and up-hill, yet I will walk in it.” Note,
Thoſe who are thoroughly convinced of fin, and truly concerned about
their ſalvation, will ſurrender at diſcretion to Jeſus Chriſt, wiłl give him
a blank to write what he pleaſes, will be glad to have Chriſt upon his
own terms, Chriſt upon any terms. Fifthly, He is inquiſitive what he
ſhould do, is defirous to know what he ſhould do, and aſks thoſe that |
were likely to tell him. If ye will inquire, inquire ye, Iſa. 21. 12. They
that ſet their faces Zion-ward, muſt aſk the way thither, Jer. 50, 5.
We cannot know it of ourſelves, but God has made it known to us by his
word, has appointed his miniſters to aſſiſt us in conſulting the ſcriptures,
and has promiſed to give his Holy Spirit to them that aſk him, to be their
Guide in the way of ſalvation. Sixthly, He brought them out, to put this
queſtion to them, that their anſwer might not be by dureſs or compulſion,
but they might preſcribe to him, though he was their keeper, with the
ſame liberty as they did to others. He brings them out of the dungeon,
in hopes they would bring him out of a much worſe. e
[3.] They very readily directed him what he muſt do, v. 31. . They
were always ready to anſwer ſuch inquiries ; though they are cold, and
fore, and ſleepy, they do not adjourn this cauſe to a more convenient time
and place, do not bid him come to them the next ſabbath at their meet-
ing-place by the river-fide, and they will tell him, but they ſtrike while the
iron is hot, take him now when he is in a good mind, left the convićtion
ſhould wear off; now that God begins to work, it is time for them to ſet
in as workers together with God. They do not upbraid him with his rude
and ill carriage toward them, and his going beyond his warrant; all this
is forgiven and forgotten, and they are as glad to ſhew him the way to
heaven, as the beſt friend they have. They did not triumph over him,
though he trembled; they gave him the ſame dire&tions they did to others,
Believe in the Lord Jeſus Christ. One would think they ſhould have
ſaid, “ Repent of thy abuſing us in the firſt place.” No, that is over-
looked and eaſily paſſed by, if ye will but believe in Chriſt. This is an
example to miniſters, to encourage penitents, to meet thoſe that are
coming to Chriſt, and take them by the hand ; not to be hard upon any
for unkindneſſes done to them ; but to ſeck Chriſt’s honour more than
, their own. Here is the ſum of the whole goſpel, the covenant of grace
in a few words; “Believe in the Lord Jeſus Chriſt, and thou ſhalt be
ſaved, and thy houſe.” Here is,
First, The happineſs promiſed ; “Thou shalt be ſaved not only re-
ſcued from eternal ruin, but brought to eternal life and bleſſedneſs.
Thou, though a poor man, an under-jailer or turnkey, mean and of low
condition in the world, yet that ſhall be no bar to thy ſalvation. Thou,
though a greatſinner, though a persecutor, yet thy heinous tranſgreſſions
ſhall be all forgivea through the merits of Chriſt ; and thy hard imbit-
tered heart ſhall be ſoftened and ſweetened by the grace of Chriſt; and
thus thou ſhalt neither die for thy crime, nor die of thy diſeaſe ’’
THE ACTS, xvi. converſion of the Philippian jailer.
Secondly, The condition required ; Believe in the Lord Jeſus Christ.
We muſt admit the record that God hath given in his goſpel concerning
his Son, and aſcent to it as faithful, and well worthy of all acceptation.
| We muſt approve the method God has taken of reconciling the world to
himſelf by a Mediator; and accept of Chriſt as he is offered to us, and
give up ourſelves to be ruled and taught and ſaved by him. This is the
only way, and a ſure way to ſalvation. No other way of ſalvation than
by Chriſt, and no other way of our being ſaved by Chriſt than 6y believing
in him; and no danger of coming ſhort, if we take this way ; for it is the
way that God has appointed, and he is faithful, that has promiſed; it is
the goſpel that is to be preached to every creature, He that believes shall.
be ſaved. 4. : ,
Thirdly, The extent of this to his family; Thou shalt be ſaved, and thy
house ; that is, “God will be in Chriſt a God to thee and to thy ſeed,
as he was to Abraham. Believe, and ſalvation ſhall come to thy houſe,
Luke 19. 9. Thoſe of thy houſe that are infants, ſhall be admitted ifito
the viſible church with thee, and thereby put into a fair way for ſalva-
to them, and, be they ever ſo many, let them believe in Jeſus Chriſt,
and they ſhall be ſaved; they are all welcome to Chrik upon the ſame
terms.” -
[4.] They proceeded to inſtruct him and his family in the doćtrine of
Chriſt; (v. 32.) They ſpake unto him the word of the Lord. He was,
for aught that appears, an utter ſtranger to Chriſt, and therefore it is re-
quiſite he ſhould be told who this Jeſus is, that he may believe in him,
John 9. 36. And the ſubſtance of the matter lying in a little compaſs,
they ſoon told him enough to make his being baptized a reaſonable ſer-
vice. Chriſt’s miniſters ſhould have the word of the flord ſo ready to
them, and ſo richly dwelling in them, as to be able to give inſtrućtions
off-hand to any that deſire to hear and receive them, for their direction
in the way of ſalvation. They ſpake the word not only to him, but to
all that were in his houſe. Maſters of families ſhould take care that all
under their charge partake of the means of knowledge and grace, and that
the word of the Lord be ſpoken to them ; for the ſouls of the pooreſt ſer-
vants are as precious as thoſe of their maſters, and are bought with the
ſame price.
[5.] The jailer and his family were immediately baptized, and thereby
took upon them the profeſſion of chriſtianity, ſubmitted to its laws, and
were admitted to its privileges, upon their declaring ſolemnly, as the
eunuch did, that they believed that “ Jeſus Chriſt is the Son of God;
he was baptized, he and all his, ſtraightway.” Neither he nor any of
his family defired time to confider whether they ſhould come into bap.
tiſmal bonds or no ; nor did Paul and Silas deſire time to try their fin-
cerity, and to conſider whether they ſhould baptize them or no. But
the Spirit of grace worked ſuch a ſtrong faith in them, all on a ſudden,
as ſuperſeded further debate ; and Paul and Silas knew by the Spirit,
that it was a work of God that was wrought in them : ſo that there
was no occaſion for demur. This therefore will not juſtify ſuch preci-
pitation in ordinary caſes. -
[6.] The jailer was hereupon very reſpectful to Paul and Silas, as one
that knew not how to make amends for the injury he had done to them,
much leſs for the kindneſs he had received from them ; he took them the
Jame hour of the night, would not let them lie a minute longer in the inner
| priſon ; but, First, He washed their ſtripes, to cool them, and abate the
ſmart of them; to clean them, from the blood which the ſtripes had
fetched; it is probable that he bathed them with ſome healing liquor;
as the good Samaritan helped the wounded man by pouring in oil and
wine. Secondly, He brought them into his houſe, bid them welcome to
the beſt room he had, and prepared his beſt bed for them. Now nothing
was thought good enough for them, as before nothing bad enough.
Thirdly, He ſet meat before them, ſuch as his houſe would afford, and they
were welcome to it ; by which he expreſſed the welcome which his ſoul
gave to the goſpel. They had ſpoken to him the word of the Lord, had
broken the bread of life to him and his family ; and he, having reaped ſo
plentifully of their ſpiritual things, thought it was but reaſonable that
they ſhould reap of his carnal things, 1 Cor. 9, 11. What have we
houſes and tables for, but, as we have opportunity, to ſerve God and his
people with them : p
[7.] The voice of rejoicing with that of ſalvation was heard in the
jailer’s houſe ; never was ſuch a truly merry night kept there before ;
he rejoiced, believing in God with all his houſe. There was none in his
houſe that refuſed to be baptized, and ſo made a jar in the harmony ; but
they were unanimous in embracing the goſpel, which added much to the
joy. Or, it may be read, He, believing in God, rejoiced all the hogſ, over 3
tion; thoſe that are gro ºn up, ſhall have the means of ſalvation brought
THE ACTS, XVI.
Paul and Silas releaſed.
/
wayond; he went to every apartment, expreſſing his j +, Ob ſerve, First,
His believing in Christ is called believing in God; which intimates that
Chriſt is God, and that the deſign of the goſpel is ſo far from being to
draw us from God, (ſaying, Go ſerve other gods, Deut. 13. 2.) that it
has a direét tendency to brings us to God.
joy; they that by faith have given up themſelves to God in Chriſt as
their’s have a great deal of reaſon to rejoice. The eunuch, when he was
converted, went on his way rejoicing ; and here the jailer rejoiced. The
converſion of the nations is ſpoken of in the Old Teſtament as their re-
joicing, Pſ, 67.4—96.11. For believing, we rejoice with joy unſpeakable,
|
Secondly, His faith produced ||
and full of glory. Believing in Chriſt, is rejoicing in Chriſt. Thirdly,
He fignified his joy to all about him ; out of the abundance of the joy
in his heart, his mouth ſpake to the glory of God, and their encourage-
ment who believed in God too. Thoſe who have themſelves taſted the
comforts of religion, ſhould do what they can to bring others to the
taſte of them. One cheerful chriſtian ſhould make many.
35. And when it was day, the magiſtrates ſent the ſer-
jeants, ſaying, Let thoſe men go. , 36. And the keeper of
the priſon told this ſaying to Paul, The magiſtrates have.
ſent to let you go : now therefore depart, and go in peace.
37. But Paul ſaid unto them, They have beaten us openly
uncondemned, being Romans, and have caſt us into priſon;
and now do they thruſt us out privily P Nay, verily; but
let them come themſelves, and fetch us out. 38. And the
ſerjeants told theſe words unto the magiſtrates; and they
feared, when they heard that they were Romans. 39.
And they came and befought them, and brought them
out, and deſired them to depart out of the city. 40. And
they went out of the priſon, and entered into the houſe of
Lydia: and when they had ſeen the brethren, they com-
forted them and departed.
In theſe verſes, we have,
I. Orders ſent for the diſcharge of Paul and Silas out
U. 35, 36.
1. The magiſtrates that had ſo baſely abuſed them the day before,
gave the orders; and their doing it ſo early, as ſoon as it was day, inti-
mates that either they were ſenſible the terrible earthquake they felt at
midnight was intended to plead the cauſe of their priſoners, or their con-
ſciences had ſmitten them for what they had done, and made them very
uneaſy. While the perſecuted were finging in the ſtocks, the perſecu-
tors were full of toſſings to and fro upon their beds, through anguiſh of
mind, complaining more of the laſhes of their conſciences than the pri-
ſoners did of the laſhes on their backs; and more in haſte to give them
3. diſcharge than they were to petition for one. Now God made his
ſervants to be “pitied of them that had carried them captives,” Pſ.
106.46. The magiſtrates ſent ſerjeants, #26.34%as—thoſe that had the rods,
the vergers, the tipſtaves, the beadles, thoſe that had been employed in
beating them, that they might go and aſk them forgiveneſs. The order
was, Let thoſe men go. It is probable that they deſigned further miſ-
chief to them, but God turned their hearts, and as he had made their
wrath hitherto to praiſe him, fo the remainder thereof he did restrain,
Pſ. '76. 10.
2. †he jailer brought them the news ; (v. 36.) The magistrates have
sent to let you go. Some think the jailer had betimes tranſmitted an ac-
count to the magiſtrates of what had paſſed in his houſe that night, and
ſo had obtained this order for the diſcharge of his priſoners; Now there-
bre depart. Not that he was defirous to part with them as his gueſts,
but as his priſoners; they ſhall ſtill be welcome to his houſe, but he is
glad they are at liberty from his ſtocks. God could by his grace as
eaſily have converted the magiſtrates as the jailer, and have brought them
to faith and baptiſm; but God hath chosen the poor of this world, James
2 -
of priſon ;
. 5. -
II. Paul's inſiſting upon the breach of privilege which the magiſtrates
had been guilty of, v. 37. , Paul ſaid to the ſerjeants, “They have
beaten us openly, uncondemned, being Romans, and have cast us into priſon
againſt all law and juſtice, and now do they thrust us out privily, and think
to make us amends with that for the injury done us * : Nay, verily ; but
let them come themſelves, and fetch us out,’ and own that they have
Vol. V. No. 94.
| done us wrong.” It is probable that the magiſtrates had ſome intima-
tion that they were Romans, and were made ſenſible that their fury had
carried them further than the law could bear them out ; and that was
the reaſon they gave orders for their diſcharge. Now obſerve,
1. Paul did not plead this before he was beaten, though it is probable
that it might have prevented it, left he ſhould ſeem to be afraid of ſuffer-
ing for the truth which he had preached. Tully in one of his orations
againſt Verres, tells of one Ganius, who was ordered by Verres to be
beaten in Sicily, that all the while he was under the laſh he cried out no-
thing, but Civis Romanus sum—I am a citizen of Rome f Paul did not
do ſo; he had nobler things than that to comfort himſelf with in his
afflićtion. º
2. He did plead it afterward, to put an honour upon his ſufferings,
and upon the cauſe he ſuffered for, to let the world know that the
| preachers of the goſpel were not ſuch deſpicable men as they were com-
monly looked upon to be, and that they merited better treatment. He
did it likewiſe to mollify the magiſtrates toward the chriſtians at Philippi,
and to gain better treatment for them, and beget in the people a better
opinion of the chriſtian religion, when they ſaw that Paul had a fair ad-
vantage againſt their magiſtrates, might have brought his ačtion againſt
them, and had them called to an account for what they had done, and
yet did not take the advantage ; which was very much to the honour of
“ that worthy name by which he was called.” Now here,
(1.) Paul lets them know how many ways they had run themſelves
into a premunire, and that he had law enough to know it. [1..] They
had beaten them that were Romans ; ſome think that Silas was a Roman
citizen as well as Paul ; others that that does not neceſſarily follow. Paul
was a citizen, and Silas was his companion. Now both the lea: Porcia,
and the lea. Sempronia did expreſsly forbid “liberum corpus Romani
civis, virgis aut aliis verberibus cædi—the free body of a Roman citizen
to be beaten with rods or otherwiſe.” Roman hiſtorians give inſtances
of cities that had their charters taken from them for indignities done to
Roman citizens; we ſhall afterward find Paul making uſe of this plea,
ch. 22. 25, 26. To tell them that they had beaten them that were the
meſſengers of Chriſt, and the favourites of Heaven, would have had no
influence upon them; but to tell them they have abuſed Roman citizens,
will put them into a fright; ſo common is it for people to be more afraid
of Caeſar’s wrath than of Chriſt’s. He that affronts a Roman, a gentle-
man, a nobleman, though ignorantly, and through miſtake, thinks him-
ſelf concerned to cry Peccavi–I have done wrong, and make his ſubmiſ-
fion ; but he that perſecutes a chriſtian becauſe he belongs to Chriſt,
ſtands to it, and thinks he may do it ſecurely, though God hath ſaid,
“ He that toucheth them, toucheth the apple of my eye,” and Chriſt
has warned us of the danger of offending his little ones. [2] They had
beaten them uncondemned; indicta causa—without a fair hearing, had
not calmly examined what was ſaid againſt them, much leſs inquired what
they had to ſay for themſelves. It is a univerſal rule of juſtice, “Cauſa
cognità poſſunt multi abſolvi, incognità nemo condemnari poteſt—Many
may be acquitted in conſequence of having had a hearing ; while without
a hearing no one can be condemned.” Chriſt’s ſervants would not have
been abuſed as they have been, if they and their cauſe might but have
had an impartial trial. [3.] It was an aggravation of this, that they had
done it openly, which, as it was ſo much the greater diſgrace to the ſuf-
ferers, ſo it was the bolder defiance to juſtice and the law. . [4.] They
had cast them into prison, without ſhewing any cauſe of their commit-
ment, and in an arbitrary manner, by a verbal order. [5.] They now
thrust them out privily ; they had not indeed the impudence to ſtand by
what they had done, but yet had not the honeſty to own themſelves in
a fault. -
(2.) He infiſts upon it, that they ſhould make them an acknowledg-
ment of their error, and give them a public diſcharge, to make that the
more honourable, as they had done them a public diſgrace, which made
that the more diſgraceful; “Let them come themselves, and fetch us out,
and give a teſtimony to our innocency, and that we have done nothing
worthy of ſtripes or of bonds.” It was not a point of honour that Paul
ſtood thus ſtiffly upon, but a point of juſtice, and not to himſelf ſo much
as to his cauſe; “Let them come and ſtop the clamours of the people,
by confeſfing that we are not the troublers of the city.”
| III. The magiſtrates’ ſubmiſſion, and the reverfing of the judgment
given againſt Paul and Silas, v. 38, 39.
1. The magistrates were frightened when they were told (though it
may be they knew it before) that Paul was a Roman. They feared
when they heard it, leſt ſome of his friends ſhould inform the government
of what they had done, and they * fare the worſe for it. The pro-
THE ACTS, XVII.
Paul at Theſſalonica.
ceedings of perſecutors have often been illegal, even by the law of na- | was, went in unto them, and three ſabbath-days reaſoned
tions, and often inhuman, againſt the law of nature, but always finful,
and againſt God’s law. s.
2. They came, and beſòught them not to take the advantage of the law
againſt them, but to overlook the illegality of what they had done, and
ſay no more of it; they brought them out of the priſon, owning that they
were wrongfully put into it, and defired them that they would peaceably
and quietly depart out of the city. Thus Pharaoh and his ſervants, who
had ſet God and Moſes at defiance, came to Moſes, and “bowed down
themſelves to him, ſaying, Get thee out,” Exod. 11. 8. God can make
the enemies of his people ashamed of their envy, and enmity to them, Iſa.
26. 11. Jeruſalem is ſometimes made a burthen ſome ſtone to them that
heave at it, which they would gladly get clear of, Zech. 12. 3. Yet if
the repentance of theſe magiſtrates had been fincere, they would have
desired them not to depart out of their city, (as the Gadarenes defired to
be rid of Chriſt,) but would have courted their ſtay, and begged of them
to continue in their city, to ſhew them the way of ſalvation. But many
are convinced that chriſtianity is not to be perſecuted, who yet are not
convinced that it ought to be embraced, or at leaſt are not perſuaded to
embrace it. They are compelled to do honour to Chriſt and his ſer-
vants, “to worſhip before their feet, and to know that he has loved
them,” (Rev. 3. 9.) and yet do not go ſo far as to have benefit by
Chriſt, or to come in for a ſhare in his love.
IV. The departure of Paul and Silas from Philippi, v. 40. They
went out of the priſon when they were legally diſcharged, and not till
then, though they were illegally committed, and then,
1. They took leave of their friends ; they went to the house of Lydia,
where, probably, the diſciples had met to pray for them, and there they
Jaw the brethren, or viſited them at their reſpective habitations; (which
was ſoon done, they were ſo few ;) and they comforted them, by telling
them (ſaith an ancient Greek commentary) what God had done for
them, and how he had owned them in the priſon. They encouraged
them to keep cloſe to Chriſt, and hold faſt the profeſſion of their faith,
whatever difficulties they might meet with, aſſuring them, that all would
then end well, everlaſtingly well. Young converts ſhould have a great
deal ſaid to them to comfort them, for the joy of the Lord will be very
much their strength.
2. They quitted the town ; they departed. I wonder they ſhould do
ſo ; for now that they had had ſuch an honourable diſcharge from their
impriſonment, ſurely they might have gone on at leaſt for ſome time in
their work without danger ; but I ſuppoſe they went away upon that
principle of their Maſter’s, (Mark 1. 38.) “Let us go into the next
towns, that I may preach there alſo, for therefore came I forth.” Paul
and Silas had an extraordinary call to Philippi; and yet when they were
come thither, they ſee little of the fruit of their labours, and are ſoon
driven thence; yet they did not come in vain, though the beginnings here
were small, the latter end greatly encreased; how they laid the founda-
tion of a church at Philippi, which became very eminent; had its biſhops
and deacons, and people that were more generous to Paul than any other
church, as appears by his epiſtle to the Philippians, ch. 1. 1.-4. 15.
Let not miniſters be diſcouraged, though they ſee not the fruit of their
labours preſently ; the ſeed ſown ſeems to be loſt under the clods, but it
ſhall come up again in a plentiful harveſt in due time.
CHAP. XVII.
We have here a further account of the travels of Paul, and his ſervices and
Jufferings for Chriſt. He was not like a candle upon a table, that gives
tight only to one room, but like the ſun that goes its circuit to give light
to many. He was called into Macedonia, a large kingdom, ch. 16. 9.
He began with Philippi, becauſe it was the firſt city he came to ; but he
muſt not confine himſelf to that. We have him here, I. Preaching and
perſecuted at Thessalonica, another city of Macedonia, v. 1...9. II.
Preaching at Berea, where he met with an encouraging auditory, but was
driven thence alſo by perſecution, v. 10... 15. III. Diſputing at Athens,
the famous univerſity at Greece, (v. 16...21.) and the account he gave of
natural religion, for the conviction of thoſe that were addicted to poly-
theiſm and idolatry, and to lead them to the christian religion, (v. 22...
31.) together with the ſucceſs of this ſermon, v. 32.34.
1. Now when they had paſſed º Amphipolis
and Apollonia, they came to Theſſalonica, where |
was a ſynagogue of the Jews: 2. And Paul, as his manner
| with them out of the ſcriptures, 3. Opening and alleging,
that Chriſt muſt needs have ſuffered, and riſen again from
the dead: and that this Jeſus, whom I preach unto you,
is Chriſt. 4. And ſome of them believed, and conſorted
with Paul and Silas; and of the devout Greeks a great
multitude, and of the chief women not a few. 5. But the
Jews which believed not, moved with envy, took unto
them certain lewd fellows of the baſer ſort, and gathered
a company, and ſet all the city on an uproar, and aſſaulted
the houſe of Jaſon, and ſought to bring them out to the
people. 6. And when they found them not, they drew
Jaſon and certain brethren unto the rulers of the city,
crying, Theſe that have turned the world upſide down are
come hither alſo: 7. Whom Jaſon hath received : and
theſe all do contrary to the decrees of Caeſar, ſaying, that
there is another king, one Jeſus. 8. And they troubled
the people and the rulers of the city, when they heard
theſe things. 9. And when they had taken ſecurity of
Jaſon, and of the other, they let them go. *
Paul's two epiſtles to the Theſſalonians, the two firſt he wrote by in-
ſpiration, give ſuch a ſhining charaćter of that church, that we cannot
but be glad here in the hiſtory to meet with an account of the firſt found-
ing of the church there. -
I. Here is Paul’s coming to Theſſalonica, which was the chief city of
this country, called at this day Salonech, in the Turkiſh dominions.
Obſerve, - & - gº
1. Paul went on with his work, notwithſtanding the ill uſage he had
met with at Philippi; he did not fail, nor was diſcouraged. He takes
notice of this in his firſt epiſtle to the church here ; (1 Theſſ. 2. 2.)
“ After we were ſhamefully entreated at Philippi, yet we were bold in
our God to ſpeak unto you the goſpel of God.” The oppoſition and
perſecution that he met with, made him the more reſolute. None
of theſe things moved him; he could never have held out, and held on,
as he did, if he had not been animated by a ſpirit of power from on
high. e
§ He did but paſs through Amphipolis and Apollonia, the former a
city near Philippi, the latter near Theilalonica; doubtleſs, he was under
divine direction, and was told by the Spirit, who, as the wind, bloweth
where he liſteth, what places he ſhould paſs through, and what he ſhould
rest in. Apollonia was a city of Allyricum, which, ſome think illustrates
that of Paul, that he had preached the goſpel “from Jeruſalem, and
| round about unto Illyricum,” (Rom. 15. 19.) that is, to the borders of
Illyricum, where he now was ; and we may ſuppoſe, though he be ſaid
| only to paſs through theſe cities, yet that he ſtaid ſo long in them as to
publiſh the goſpel there, and to prepare the way for the entrance of other
miniſters among them, whom he would afterward ſend. . . .
II. His preaching to the Jews firſt, in their ſynagogue at Theſſa-
lonica. He found a ſynagogue of the Jews there, (v. 1.) which inti-
mates that one reaſon why he paſſed through thoſe other cities men-
tioned, and did not continué long in them, was, becauſe there were no
ſynagogues in them. But, finding one in Theſſalonica, by it he made
his entry. - .
1. It was always his manner to begin with the Jews; to make them
the firſt offer of the goſpel, and not to turn to the Gentiles till they had
refuſed it, that their mouths might be ſtopped from clamouring againſt
him becauſe he preached to the Gentiles, for if they received the goſpel,
they would cheerfully embrace the new converts; if they refuſed it, they
might thank themſelves if the apoſtles carried it to thoſe that would bid
it welcome... That command of beginning at Jeruſalem was juſtly con-
ſtrued as a direction wherever they came to begin with the Jews.
2. He met them in their ſynagogue on the ſabbath-day, in their place
and at their time of meeting, and thus he would pay reſpect to both.
| Sabbaths and solemn assemblies are always very precious to thoſe to whom
Chriſt is precious, Pſ. 84, 10. It is good being in the houſe of the
Lord on his day. This was Chriſt’s manner, and Paul’s manner, and
has been the manner of all the ſaints, the good old way which they have
walked in.
THE ACTS, XVII.
Paul at Theſſalonica.

8. He reasoned with them out of the scriptures. They agreed with
him to receive the ſcriptures of the Old Teſtament, ſo far they were of
a mind, but they received the ſcripture, and therefore thought they had
reaſon to rejećt Chriſt. Paul received the ſcripture, and therefore ſaw
great reaſon to embrace Chriſt. It was therefore requiſite in order to
their convićtion, that he ſhould by reaſoning with them, the Spirit ſetting
in with them, convince them that his inferences from ſcripture were .
right and their’s were wrong. Note, The preaching of the goſpel
ſhould be both ſcriptural preaching, and rational; ſuch Paul’s was, for
he reasoned out of the scriptures; we muſt take the ſcriptures for our
foundation, our oracle, and touchſtone, and then reaſon out of them and
upon them, and againſt thoſe who, though they pretend zeal for the
feriptures, as the Jews did, yet wreſt them to their own deſtruction.
Reaſon muſt not be ſet up in competition with the ſcripture, but it muſt
be made uſe of in explaining and applying the ſcripture. - -
4. He continued to do this three sabbath-days ſucceſſively. If he
could not convince them the firſt ſabbath, he would try the ſecond and
the third ; for “precept muſt be upon precept, and line upon line. God
waits for finners’ converſion, and ſo muſt his miniſters; all the labourers
come not into the vineyard at the firſt hour, nor at the firſt call; nor are
wrought upon ſo ſuddenly as the jailer.
5. The drift and ſcope of his preaching and arguing was to prove that
Jeſus is the Chriſt ; this was that which he opened and alleged, v. 3.
He firſt explained his theſis, and opened the terms, and then alleged it,
and laid it down, as that which he would abide by, and which he ſum-
moned them in God’s name to ſubſcribe to. Paul had an admirable
method of diſcourſe ; and ſhewed that he was himſelf both well apprized
of the doćtrine he preached, and thoroughly underſtood it, and that he
was fully aſſured of the truth of it, and therefore he opened it like one
that knew it, and alleged it like one that believed it. He ſhewed
them, e -
(1.) That it was neceſſary the Meſfiah ſhould ſuffer, and die, and riſe
again ; that the old Old Teſtament prophecies concerning the Meſfiah
made it neceſſary he ſhould. The great obječtion which the Jews made
againſt Jeſus being the Meſfiah, was, his ignominious death and ſufferings ;
the croſs of Chriſt was to the Jews a ſtumbling-block, becauſe it did by no
means agree with the idea they had framed of the Meſfiah ; but Paul
here alleges and makes it out undeniably, not only that it was poſſible he
might be the Meſfiah, though he ſuffered, but that, being the Meſfiah,
it was neceſſary he should ſuffer; he could not be made perfect but by
Jufferings ; for if he had not died, he could not have riſen again from the
dead. This was it which Chriſt himſelf infiſted upon ; (Luke 24. 26.)
“Ought not Chriſt to have ſuffered theſe things, and to enter into his
glory " And again, (v.46.) “Thus it is written, and therefore thusit be-
hoved Chriſt to ſuffer, and to riſe from the dead.” He “must needs have
ſuffered for us,” becauſe he could not otherwiſe purchaſe our redemption
for us; and he muſt needs have riſen again, becauſe he could not other-
wiſe apply the redemption to us. - .
(2.) That Jeſus is the Meſſiah; “This Jeſus whom I preach unto you,
and call upon you to believe in, is Chriſt, is the Chriſt, is the Anointed
of the Lord, is he that ſhould come, and you are to look for no other ;
for God has both by his word and by his works, (the two ways of his
ſpeaking to the children of men,) by the ſcriptures and by miracles,
and the gift of the Spirit to make both effectual, borne witneſs to bim.”
Note, [l.] Goſpel-miniſters ſhould preach Jeſus; he muſt be their prin-
cipal ſubjećt; their buſineſs is to bring people acquainted with him.
[2.] That which we are to preach concerning Jeſus, is, that he is Chriſt;
and therefore we may hope to be ſaved by him, and are bound to be
ruled by him. -
III. The ſucceſs of his preaching there, v. 4. -
'1. Some of the Jews believed, notwithſtanding their rooted prejudices
againſt Chriſt and his goſpel, and they conſorted with Paul and Silas :
they not only aſſociated with them as friends and companions, but they
gave up themſelves to their direction, as their ſpiritual guides; they put
themſelves into their poſſeſſion as an inheritance into the poſſeſſion of
the right owner, ſo the word fignifies ; they firſt gave themſelves to the
Lord, and then to them by the will of God, 2 Cor. 8.5. They clave to
Paul and Silas, and attended them wherever they went. Note, They
that believe in Jeſús Chriſt, come into communion with his faithful mi-
niſters, and conſort with them. -
2. Many more of the devout Greeks, and of the chief women, embraced
the goſpel. Theſe were proſelytes of the gate; the godly among the
Gentiles, ſo the Jews called them ; ſuch as, though they did not ſubmit
to the law of Moſes, yet renounced idolatry and immorality, worſhipped
the true God only, and did no man any wrong. Theſe were the 6; asſº.-
tº E^^nºis–the worshipping Gentiles ; as in America they call thoſe of
the natives that are converted to the faith of Chriſt, the praying Indians;
theſe were admitted to join with the Jews in their ſynagogue-worſhip.
Of theſe a great multitude believed, more of them than of the thorough.
paced Jews, that were wedded to the ceremonial law. . And not a few
of the chief women of the city, that were devout, and had a ſenſe of re-
ligion, embraced chriſtianity. . Particular notice is taken of this, for an
example to the ladies, the chief women, and an encouragement to them
to employ themſelves in the exerciſes of devotion, and to ſubmit them-
ſelves to the commanding power of Chriſt’s holy religion, in all the in-
ſtances of it ; for this intimates how acceptable it will be to God, what
an honour to Chriſt, and what great influence it may have upon many,
befide the advantages of it to their own ſouls.
No mention is here made of their preaching the goſpel to the Gentile
idolaters at Theſſalonica, and yet it is certain that they did, and that
great numbers were converted ; nay, it ſhould ſeem that of the Gentile
converts that church was chiefly compoſed, though notice is not taken of
them here : for Paul writes to the chriſtians there, as having turned to
Godfron idols, (1 Theſſ. 1. 9.) and that at the firſt entering in of the
apoſtles amóng them.
IV. The trouble that was given to Paul and Silas at Theſſalonica;
wherever they preached, they were ſure to be perſecuted; bonds and
afflićtions did abide them in every city. Obſerve,
1. Who were the authors of their trouble; the Jews which believed
not, that were moved with envy, v. 5. The Jews were in all places the
moſt inveterate enemies to the Chriſtians, eſpecially to thoſe Jews that
turned Chriſtians, whom they had a particular ſpleen againſt, as deſerters.
Now ſee what that divifion was, which Chriſt came to ſend upon earth;
ſome of the Jews believed the goſpel, and pitied and prayed for thoſe
that did not ; while thoſe that did not, envied and hated thoſe that did.
St. Paul in his epiſtle to this church takes notice of the rage and enmity of
the Jews againſt the preachers of the goſpel, as their meaſure-filling fin,
1 Theſſ. 2. 15, 16. -
2. Who were the inſtruments of the trouble ; the Jews made uſe of
certain lewd perſons of the baſer ſort, whom they picked up and got to.
gether, and who muſt undertake to give the ſenſe of the city againſt the
apoſtles. All wiſe and ſober people looked upon them with reſpect, and
valued them, and none would appear againſt them but ſuch as were the ſcum
of the city, a company of vile men, that were given to all manner of wick-
edneſs. Tertullian pleads this with thoſe that oppoſed chriſtianity, that
the enemies of it were generally the worſt of men; Tales ſemper nobis
inſecutores, injusti, impii, turpes, quos & ipſ; damnare consuestis-Our per-
Jecutors are invariably unjust, impious, infamous, whom you yourſelves have
been accustomed to condemn. Apologia, cap. 5. It is the honour of
religion, that thoſe who hate it, are generally the lewd fellows of the baſer
Jört, that are loſt to all ſenſe of juſtice and virtue.
3. In what method they proceeded againſt them.
(1.) They ſet the city in an uproar; made a noiſe to put people in a
fright, and then every body ran to ſee what the matter was ; they began
| a riot, and then the mob was.up preſently. See who are the troublers
|ried to by a ſpirit of perſecution.
of Iſrael—not the faithful preachers of the goſpel, but the enemies of it.
See how the Devil carries on his deſigns; he ſets cities in an uproar,
fets ſouls in an uproar, and then fiſhes in troubled waters.
(2.) They aſſaulted the houſe of Jaſon, where the apostles lodged, with
a defign to bring them out to the people, whom they had incenſed and
enraged against them, and by whom they hoped to ſee them pulled to
pieces. The proceedings here were altogether illegal ; if Jaſon's houſe
must be ſearched, it ought to be done by the proper officers, and not
| without a warrant : “A man’s houſe” (the law ſays,) “is his castle :”
and for them in a tumultuous manner to aſſault a'man's houſe, to put
him and his family in fear, was but to ſhew what outrages men are car-
If men have offended, magistrates are
appointed to inquire into the offence, and to judge of it; but to make the
rabble judges and executioners too, (as theſe here deſigned to do,) was
to make “truth fall in the street, to ſet ſervants on horſeback, and princes
to walk as ſervants on the earth ;” to depoſe equity, and enthrone fury.
(3.) When they could not get the apostles into their hands, whom they
would have puniſhed as vagabonds, and incenſed the people againſt as
strangers that came to ſpy out the land, and devour its strength, and eat
the bread out of their mouths ; then they fall upon an honest citizen of .
their own, who entertained the apostles in his houſe, his name Jason, a
converted Jew, and drew him out with ſome other of the brethren to the
rulers of the city. The apostles were adviſed to withdraw, for they were
•' THE ACTS, XVII.
more obnoxious, “ Currenticede furpri–Retire before the torrent.” But
their friends were willing to expoſe themſelves, being better able to weather
this storm. For a good man, for ſuch good men as the apostles were,
• some would even dare to die. # tº
(4.) They accuſed them to the rulers, and repreſented them as dan-
gerous perſons not fit to be tolerated; the crime charged upon Jaſon,
is, receiving and harbouring the apostles, (v. 7.) countenancing them,
and promoting their interest. And what was the apostles’ crime, that it
ſhould be no leſs than miſpriſon of treaſon to give them lodging : Two
very black charaćters here given them, enough to make them odious to
the people and obnoxious to the magistrates, if they had been just.
[1..] That they were enemies to the public peace, and threw every
thing into diſorder wherever they came ; “Thoſe that have turned the
world upfide down, are come hither alſo.” In one ſenſe it is trus, that
wherever the goſpel comes in its power to any place, to any ſoul, it works
ſuch a change there, gives ſuch a wide change to the stream, ſo dire&tly
contrary to what it was, that it may be ſaid to turn the world upſide down,
in that place, in that ſoul. The love of the world is rooted out of the
heart ; and the way of the world contradićted in the life; ſo that the
world is turned upſide down there. But in the ſenſe in which they meant
it, it is utterly falſe; they would have it thought, that the preachers of
the goſpel were incendiaries and miſchief-makers wherever they came ;
that they ſowed diſcord among relations, ſet neighbours together by the
ears, obſtructed commerce, and inverted all order and regularity. Be-
cauſe they perſuaded people to turn from vice to virtue; from idols to
the living and true God ; from malice and envy to love and peace ; they
are charged with turning the world upſide down, when it was only the king-
dom of the Devil in the world that they thus overturned. Their enemies
Jet the city in an uproar, and then laid the blame upon them ; as Nero ſet
Rome on fire, and then charged it upon the chriſtians. If Chriſt’s faith-
ful miniſters, even thoſe that are moſt quiet in the land, be thus invidi-
ouſly miſrepreſented and miſcalled, let them not think it ſtrange or be
exaſperated by it ; we are not better than Paul and Silas, who were thus
abuſed. The accuſers cry out, “ They are come hither alſo ; they have
been doing all the miſchief they could in other places, and now they have
brought the infection hither; it is therefore time for us to beſtir"ourſelves,
and make head againſt them.” *
[2.] That they were enemies to the eſtabliſhed government, and diſ-
affected to that, and their principles and practices were deſtructive to
monarchy, and inconſiſtent with the conſtitution of the ſtate, v. 7.
They all do contrary to the decrees of Caeſar; not to any particular de- |
cree, for there was as yet no law of the empire againſt chriſtianity; but
contrary to Caeſar’s power in general to make decrees; for they ſay,
There is another King, one Jeſus ; not only a King of the Jews, as our
Saviour was himſelf charged before Pilate, but Lord of all ; ſo Peter
called him in the firſt ſermon he preached to the Gentiles, ch. 10. 36.
It is true, the Roman government, both while it was a commonwealth,
and after it came into the Caeſars’ hands, was very jealous of any go-
vernor under their dominion, taking upon him the title of king, and there
was an expreſs law againſt it. But Chriſt’s kingdom was not of this
world. His followers ſaid indeed, Jeſús is a King, but not an earthly
king, not a rival with Caeſar, nor his ordinances interfering with the de-
crees of Caeſar, but who had made it a law of his kingdom, to render
unto Caeſar the things that are Caſar’s. There was nothing in the doc-
trine of Chriſt that tended to the dethroning of princes, or the depriving
them of any of their prerogatives; and they knew it very well, and it
was againſt their conſcience that they laid this to their charge. And
of all people it ill became the Jews to do it, who hated Caeſar and his
government, and ſought the ruin of him and it, and who expected a
Meſfiah that ſhould be a temporal prince, and overturn the thrones of
kingdoms, and were therefore oppoſing our Lord Jeſus, becauſe he did |
not appear under that charaćter. Thus they have been moſt ſpiteful in
repreſenting God’s faithful people as enemies to Caeſar, and hurtful to
kings and provinces, who have been themſelves ſetting up imperium in
imperio—a kingdom within a kingdom, a power not only in competition
with Caeſar’s, but ſuperior to it, that of the papal ſupremacy.
4. The great uneaſineſs which this gave to the city; (v. 8.) “They
troubled the people and the rulers of the city, when they heard theſe
| ſhould ſuffer tribulation, even as it came to paſs, and ye know.”
things.” They had no ill opinion of the apoſtles or their doćtrine, could
not apprehend any danger to the ſtate from them, and therefore were
willing to connive at them ; but if they be repreſented to them by the
proſecutors as enemies to Caeſar, they will be obliged to take cognizance
of them, and to ſuppreſs them, for fear of the government, and this
troubled them. Claudius, the preſent emperor, is repreſented by Sue-
|
Noble Bereans. -
tonius as a man very jealous of the leaſt commotion, and timorous to the
laſt degree, which obliged the rulers under him to be watchful againſt
every thing that looked dangerous, or gave the leaſt cauſe of ſuſpicion;
and therefore it troubled them to be brought under a neceſſity of diſ-
turbing good men.
5. The iſſue of this troubleſome affair; the magiſtrates had no mind
to proſecute the chriſtians; care was taken to ſecure the apoſtles, they
abſconded, and fled, and kept out of their hands; ſo that nothing was
to be done but to diſcharge Jaſon and his friends upon bail, v. 9. The
magiſtrates here were not ſo eaſily incenſed againſt the apoſtles as the
magiſtrates at Philippi were, but were more confiderate and of better
temper; ſo they took security of Jaſon and the other, bound them to their
good behaviour; and perhaps they gave bond for Paul and Silas, that
they ſhould be forth-coming when they were called for, if any thing
ſhould afterward appear againſt them.
Among the perſecutors of chriſtianity, as there have been inſtances of
the madneſs and rage of brutes, ſo there have been likewiſe of the pru-
dence and temper of men; moderation has been a virtue.
10. And the brethren immediately ſent away Paul and
Silas by night unto Berea: who coming thither went into
the ſynagogue of the Jews. 1 1. Theſe were more noble
than thoſe in Theſſalonica, in that they received the word
with all readineſs of mind, and ſearched the ſcriptures
daily, whether thoſe things were ſo. 12. Therefore many
of them believed: alſo of honourable women which were
Greeks, and of men, not a few. 13. But when the Jews
of Theſſalonica had knowledge that the word of God was
preached of Paul at Berea, they came thither alſo, and ſtir-
red up the people. 14. And then immediately the bre-
thren ſent away Paul to go as it were to the ſea: but Silas
and Timotheus abode there ſtill. 15. And they that con-
dućted Paul brought him into Athens: and receiving a
commandment unto Silas and Timotheus for to come to
him with all ſpeed, they departed.
In theſe verſes, we have, *
I. Paul and Silas removing to Berea, and employed in preaching the
goſpel there, v. 10. They had gone ſo far at Theſſalonica, that the
foundations of a church were laid, and others were raiſed up to carry on
the work that was begun, whom the rulers and people were not ſo much
prejudiced againſt, as they were againſt Paul and Silas; and therefore
when the ſtorm roſe they withdrew, taking that as an indication to them,
that they muſt quit that place for the j. That command of Chriſt
to his diſciples, “When they perſecute you in one city, flee to another,”
intends their flight not to be ſo much for their own ſafety, “ Flee to
another, to hide there,” as for the carrying on of their work ; “ Flee to
another, to preach there;” as appears by the reaſon given—“You ſhall
not have gone over the cities of Iſrael, till the Son of man be come,”
Matth. 10. 23. Thus out of the eater came forth meat, and the Devil
was outſhot in his own bow; he thought by perſecuting the apoſtles to
ſtop the progreſs of the goſpel; but it was ſo overruled, as to be made
to further it. See here,
1. The care that the brethren took of Paul and Silas, when they per-
ceived how the plot was laid againſt them ; they immediately ſent them
qway by night, incognito, to Berea. This could be no ſurpriſe to the
young converts; For when we were with you, (faith Paul to them,
l.Theſſ. 3. 4.) when we came firſt among you, “we told you that we
It
ſhould ſeem, that Paul and Silas would willingly have ſtayed, and faced
the ſtorm, if the brethren would have let them ; but they would rather
want their help than expoſe their lives, which, it ſhould ſeem, were dearer
to their friends than to themſelves. They ſent them away by night, under
the covert of that, as if they had been evil doers.
2. The conſtancy of Paul and Silas in their work; though they fled
from Theſſalonica, they did not flee from the ſervice of Chriſt; when
“ they came to Berea, they went into the ſynagogue of the Jews,”, and
made their public appearance there. Though the Jews at Theſiaſonica
had been their ſpiteftil enemies, and, for aught they knew, the Jews at
| Berea would be ſo too, yet they did not therefore decline paying their
THE ACTS, XVII.
Noble Bereans.
reſpect to the Jews, either in revenge for the injuries they had received,
or for fear of what they might receive. If others will not do their duty
to us, yet we ought to do our’s to them. -
II. The good charaćter of the Jews in Berea; (v. 11.) “Theſe were
more noble than thoſe in Theſſalonica;” the Jews in the ſynagogue at
Berea, were better diſpoſed to receive the goſpel than the Jews in the
ſynagogue at Theſſalonica; they were not ſo bigoted and prejudiced
againſt it, not ſo peeviſh and ill-natured, they were more noble, vyeyesspo,
—better bred; 1. They had a freer thought, and lay more open to con-
vićtion, were willing to hear reaſon, and admit the force of it, and to
ſubſcribe to that which appeared to them to be truth, though it was con-
trary to their former ſentiments; this was more noble. 2. They had a
better temper, were not ſo four and moroſe and ill-conditioned towards
all that were not of their mind. As they were ready to come into a
unity with thoſe that by the power of truth they were brought to concur
with, ſo they continued in charity with thoſe that they ſaw cauſe to differ
from ; this was more noble. They neither prejudged the cauſe, nor
were moved with envy at the managers of it, as the Jews at Theſſalonica
were, but very generouſly gave both it and them a fair hearing, without
paſſion or partiality; for, e e º
(1.) “They received the word with all readineſs of mind;’ they were
very willing to hear it, preſently apprehended the meaning of it, and did
not shut their eyes against the light. “They attended to the things that
were ſpoken of Paul,” as Lydia did, and were very well pleaſed to hear
them. They did not pick quarrels with the word, nor find fault,
nor ſeek occaſion againſt the preachers of it; but bid it welcome, and
put a candid conſtruction upon every thing that was ſaid; herein “they
were more noble than the Jews in Theſſalonica, but walked in the ſame
ſpirit, and in the ſame ſteps, with the Gentiles there,” of whom it
is ſaid, “ that they received the word with joy of the Holy Ghoſt, and
turned to God from idols,” 1 Theſſ. 1. 6, 9. This was true nobility.
The Jews gloried much in their being Abraham's ſeed, thought them-
ſelves well-born, and that they could not be better born. But they are
here told, who among them were the most noble, and the beſt bred men
—thoſe that were moſt diſpoſed to receive the goſpel, and had the high
and conceited thoughts in them captivated, and brought into obedience to
Christ. Theſe were the moſt noble, and, if I may ſo ſay, the moſt gen-
tlemen-like men. “ Nobilitas ſola eſt atque unica virtus—Virtue and
piety are true nobility,” true honour; and without that, “Stemmata
quid profunt—What are pedigrees and pompous titles worth *
(2) “ They ſearched the ſcriptures daily whether thoſe things were
ſo.” Their readineſs of mind to receive the word, was not ſuch as, that
they took things upon truſt, ſwallowed them upon an implicit faith :
no ; but fince Paul reaſoned out of the ſcriptures, and referred them to
the Old Teſtament for the proof of what he ſaid, they had recourſe to
their Bibles, turned to the places he referred them to, read the context,
confidered the ſcope and drift of them, compared them with other places
of ſcripture, examined whether Paul’s inferences from them were natural
and genuine, and his arguments upon them cogent, and determined ac-
cordingly. Obſerve, [1..] The doćtrine of Chriſt does not fear a ſcru-
tiny; we that are advocates for his cauſe, defire no more than that peo-
ple will not ſay, Thºſe things are not ſo, till they have firſt, withºut pre-
judice and partiality, examined whether they be ſo or no. [2.] The New
Teflament is to be examined by the Old. The Jews received the Old
Teſtament, and thoſe that did ſo, if they conſidered things aright, could
not but ſee cauſe ſufficient to receive the New, becauſe in it they ſee all
the prophecies and promiſes of the Old fully and exačtly accompliſhed.
[3.j Thoſe that read and receive the ſcriptures, much ſearch them, (John
5. 39.) muſt ſtudy them, and take pains in confidering them, both that
they may find out the truth contained in them, and may not miſtake the
fenſe of them, and ſo run into error, or remain in it ; and that they may
find out the whole truth contained in them, and may not reſt in a ſuper-
ficial knowledge, in the outward court of the ſcriptures, but may have
an intimate acquaintance with the mind of God revealed in them. [4.]
Searching the ſcriptures muſt be our daily work; they that heard “the
word in the ſynagogue on the ſabbath-day,” did not think that enough,
but were ſearching it every day in the week, that they might improve
what they had heard the ſabbath before, and prepare for what they were
to hear the ſabbath after, [5,.] Thoſe are truly noble, and are in a fair
way to be more and more ſo, that make the ſcriptures their oracle and
touchſtone, and conſult them accordingly. Thoſe that rightly ſtudy
the ſcriptures, and meditate therein day and night, have their minds filled
with noble thoughts, fixed to noble principles, and formed for noble aims
and deſigns. Thºſe are more noble. -
Vol. V. No. 94.
III. The good effect of the preaching of the goſpel at Berea: it had
the deſired ſucceſs; the people’s hearts being prepared, a great deal of
work was done ſuddenly, v. 12.
1. Qf the Jews there were many that believed; at Theſſalonica there
were only ſome of them that believed, (v. 4.) but at Berea, where they
heard with unprejudiced minds, many believed; many more Jews than at
Theſſalonica, Note, God gives grace to thoſe whom he firſt inclines to
make a diligent uſe of the means of grace, and particularly to ſearch the
ſcriptures. º
2. Of the Greeks likewiſe, the Gentiles, many believed, both of the ho-
nourable women, the ladies of quality, and of men not a few, men of the
firſt rank, as ſhould ſeem by their being mentioned with the honourable
women. . The wives firſt embraced the goſpel, and then they perſuaded
their huſbands to embrace it. “For what knoweſt thou, O wife, but
thou ſhalt ſave thy huſband * 1 Cor. 7. 16. -
IV. The perſecution that was raiſed againſt Paul and Silas at Berea,
which forced Paul thence. -
1. The Jews at T.héſſalonica were the miſchief-makers at Berea; they
“had notice that the word of God was preached at Berea;” for envy
and jealouſy bring quick intelligence; and likewiſe that the Jews there
were not ſo inveterately ſet againſt it as they were ; they came thither
alſº, to turn the world upſide down there, and they ſtirred up the people,
and incenſed them againſt the preachers of the goſpel; as if they had
ſuch a commiſſion from the prince of darkneſs to go from place to place
to oppoſe the goſpel, as the apoſtles had to go from place to place to
preach it. Thus we read before that the Jews at Antioch came to Ico-
nium, on purpoſe to incenſe the people againſt the apoſtles, ch. 14. 19.
See how reſtleſs Satan’s agents are in their oppoſition to the goſpel of
Chriſt, and the ſalvation of the ſouls of men . This is an inſtance of the
enmity that is in the ſerpent’s ſeed againſt the ſeed of the woman; and
we muſt not think it ſtrange if perſecutors at home extend their rage to
ſtir up perſecution abroad.
2. This occaſioned Paul’s remove to Athens; by ſeeking to extinguiſh
this divine fire which Chriſt had already kindled, they did but ſpread it
the farther, and the faſter; ſo long Paul ſtayed at Berea, and ſuch ſuc-
ceſs he had there, that there were brethren there, and ſenſible ačtive men
too, which appeared by the care they took of Paul, v. 14. They were
aware of the coming of the perſecuting Jews from Theſſalonica, and that
they were buſy irritating the people againſt Paul, and fearing what it
would come to, they loſt no time, but immediately ſent Paul away, whom
they were moſt prejudiced and enraged againſt, hoping that that would
pacify them, while they retained Silas and Timothy there ſtill, who, now
that Paul had broken the ice, might be ſufficient to carry on the work
without expoſing him. They ſent Paul to go even to the ſea, ſo ſome ;
to go as it were #. the ſea, ſo we read it ; is ini rºy S&Azaazy. He went
out from Berea, in that road which went to the ſea, that the Jews, if
they inquired after him, might think he was gone to a great diſtance;
but he went by land to Athens, in which there was no culpable diſfimu-
lation at all. They that conducted Paul, (as his guides and guards, he
being both a ſtranger in the country, and one that had many enemies.)
brought him to Athens. The Spirit of God, influencing his ſpirit, di-
rečted him to that famous city; famous of old for its power and domi-
nion, when the Athenian commonwealth coped with the Spartan ; fa-
mous afterward for learning, it was the rendezvous of ſcholars; thoſe
that wanted learning, went thither to get it, becauſe thoſe that had learn-
ing, went thither to ſhew it. It was a great univerſity, much reſorted
to from all parts, and therefore, for the better diffuſing of goſpel-light,
Paul is ſent thither, and is not aſhamed or afraid to ſhew his face among
the philoſophers there, and there to preach Christ crucifted, though he
knew it would be as much foolishness to the Greeks as it was to the Jews
a stumbling-block. g
3. He ordered Silas and Timothy to come to him to Athens, when
he found there was a proſpect of doing good there ; or, becauſe there
being none there that he knew, he was ſolitary and melancholy without
them. Yet, it ſhould ſeem, that, great as was the haſte he was in for
them, he ordered Timothy to go about by Theſſalonica, to bring him an
account of the affairs of that church ; for he ſays, (l Theſſ. 3. 1, 2.)
“We thought good to be left at Athens alone, and ſent Timotheus to
eſtabliſh you.”
\
16. Now while Paul waited for them at Athens, his
ſpirit was ſtirred in him, when he ſaw the city wholly given
to idolatry. 17. Therefore diſputed he in the ſynagogue
M m " .
THE ACTS, XVII.
with the Jews, and with the devout perſons, and in the
market daily with them that met with him. 18. Then
certain philoſophers of the Epicureans, and of the Stoics,
encountered him ; and ſome ſaid, What will this babler
ſay ? Other ſome, He ſeemeth to be a ſetter forth of ſtrange
gods: becauſe he preached unto them Jeſus, and the reſur-
rečtion. 19. And they took him, and brought him to
Areopagus, ſaying, May we know what this new doćtrine,
whereof thou ſpeakeſt, is 2 20. For thou bringeſt certain
ſtrange things to our ears: we would know therefore what
theſe things mean. 21. (For all the Athenians and ſtran-
gers which were there ſpent their time in nothing elſe, but
either to tell, or to hear ſome new thing.)
A ſcholar that has acquaintance, and is in love, with the learning of
the ancients, would think he ſhould have been very happy if he were
where Paul now was, at Athens, in the midſt of the various ſeóts of phi-
loſophers, and would have had a great many curious queſtions to aſk
them, for the explicating of the remains we have of the Athenian learn-
ing ; but Paul, though bred a ſcholar, and an ingenious active man, does
not make that any of his buſineſs at Athens; he has other work to
mind: it is not the improving of himſelf in their philoſophy that he aims
at, he has learned to call it a vain thing, and is above it ; (Col. 2. 8.)
his buſineſs is, in God’s name, to corre&t their diſorders in religion, and
to turn them fºom the ſervice of idols, and of Satan in them, to the service
of the true and living God in Chriſt.
I. Here is the impreſſion which the abominable ignorance and ſuper-
ftition of the Athenians made upon Paul's spirit, v. 16. Obſerve,
1. The account here given of that city; it was wholly given to idolatry.
This agrees with the account which the heathen writers give of it, that
there were more idols in Athens than there were in all Greece befides put
together ; and that they had twice as many ſacred feaſts as others had.
Whatever ſtrange gods were recommended to them, they admitted them,
and allowed them a temple, and an altar, “ſo that they had almoſt as many
gods as men—facilius poſſis deum quam hominem invenire.” And this
city, after the empire became chriſtian, continued incurably addićted to
idolatry, and all the pious edićts of the chriſtian emperors could not root
it out, till, by the irruption of the Goths, that city was in ſo particular
a manner laid waſte, that there are now ſcarcely any remains of it. It
is obſervable, that there, where human learning moſt flouriſhed, idolatry
moſt abounded, and the moſt abſurd and ridiculous idolatry; which con.
firms that of the apoſtle, that when “they profeſſed themſelves to be
wiſe, they became fools,” (Rom. 1. 22.) and, in the bufineſs of religion,
were of all other the moſt vain in their imaginations. The world by wiſ:
dom knew not God, 1 Cor. 1. 21. They might have reaſoned againſt
polytheiſm and idolatry; but, it ſeems, the greateſt pretenders to reaſon
were the greateſt ſlaves to idols; ſo neceſſary was it to the re-eſtabliſh-
ing even of natural religion, that there ſhould be a divine revelation, and
that centering in Chriſt.
2. The diſturbance which the fight of this gave to Paul; Paul was
not willing to appear publicly, till “Silas and Timothy came to him,
that out of the mouth of two or three witneſſes the word might be eſta-
bliſhed;” but in the mean time his spirit was stirred within him; he was
filled with concern for the glory of God, which he ſaw given to idols,
and with compaſſion to the ſouls of men, which he ſaw thus enſlaved to
Satan, and led captive by him at his will. He “beheld theſe tranſgreſ-
ſors, and was grieved; and horror took hold of him.” He had a holy
indignation at the heathen prieſts, that led the people ſuch an endleſs
trace of idolatry, and at their philoſophers, that knew better, and yet
never ſaid a word againſt it, but themſelves went down the ſtream.
II. The teſtimony that he bore againſt their idolatry, and his endea-
vours to bring them to the knowledge of the truth. He did not, as Wit-
fius obſerves, in the heat of his zeal break into the temples, pull down
their images, demoliſh their altars, or fly in the face of their prieſts;
nor did he run about the ſtreets crying, “You are all the bond-ſlaves
of the Devil,” though it was too true ; but he obſerved decorum, and
kept himſelf within due bounds, doing that only which became a prudent
Iſla [le
1. He went to the ſynagogue of the Jews, who, though enemies
to chriſtianity, were free from idolatry, and joined with them in that
among them which was good, and took the opportunity given him there
Paul at Athens.
of diſputing for Chriſt, v. 17. He diſcourſed with the Jews, reaſoned
fairly with them, and put it to them, what reaſon they could give, why,
fince they expe&ted the Meſfiah, they would not receive Jeſus. There
he met with the devout perſons, that had forſaken the idol temples, but
reſted in the Jews’ ſynagogue, and he talked with theſe to lead them
on to the chriſtian church, to which the Jews’ ſynagogue was but as a
orch. -
P 2. He entered into converſation with all that came in his way about
matters of religion; In the market—ty tº &yºgā, in the exchange, or place
of commerce, he diſputed daily, as he had occaſion, with them that met
with him, or that he happened to fall into company with, that were hea-
then, and never came to the Jews’ synagogue. The zealous advocates for
the cauſe of Chriſt will be ready to plead it in all companies, as occaſion
offers. The miniſters of Chriſt muſt not think it enough to ſpeak a
good word for Chriſt once a week, but ſhould be daily ſpeaking honour-
ably of him to ſuch as meet with them. •
III. The inquiries which ſome of the philoſophers made concerning
Paul’s doćtrine. Obſerve, ë
1. Who they were, that encountered him, that entered into diſcourſe
wi:h him, and oppoſed him ; “he diſputed with all that met him, in the
places of concourſe,” or rather of diſcourſe; moſt took no notice of
him, ſlighted him, and never minded a word he ſaid ; but there were
ſome of the philosophers that thought him worth making remaks upon,
and they were thoſe whoſe principles were moſt directly contrary to
chriſtianity. -
(1.) “The Epicureans, who thought God altogether ſuch a one as
themſelves,” an idle, una&tive Being, that minded nothing, nor put any
difference between good and evil; they would not own, either that God
made the world, or that he governs it ; nor that man needs to make any
conſcience of what he ſays or does, having no puniſhment to fear, or re-
wards to hope for ; all which looſe atheiſtical notions chriſtianity is
levelled againſt. The Epicureans indulged themſelves in all the pleaſures
of ſenſe, and placed their happineſs in them, in what Chriſt has taught
us in the firſt place to deny ourſelves.
(2.) The Stoics, who thought themſelves altogether as good as God,
and indulged themſelves as much in the pride of life as the Epicureans
did in the lusts of the flesh and of the eye; they made their virtuous man
to be no way inferior to God himſelf, may to be ſuperior. “Eſſe aliquid
quo ſapiens antecedat Deum—There is that in which a wiſe man excels.
God,” ſo Seneca ; to which chriſtianity is directly oppoſite, as it teaches.
us to deny ourſelves, and abaſe ourſelves, and to come off from all con-
fidence in ourſelves, that Chriſt may be all in all.
2. What their different ſentiments were of him ; ſuch there were as
there were of Chriſt, v. 18.
(1.) Some called him a babler, and thought he ſpoke, without any de-
ſign, whatever came uppermoſt, as men of crazed imaginations do; What
will this baller say? § arsepoxöy®. 4+@-this scatterer of words, that goes.
about, throwing here one idle word or ſtory, and there another, without
any intendment or ſignification; or, this picker up of ſeeds. Some of
the critics tells us, it is uſed for a little sort of bird, that is worth nothing
at all, either for the ſpit or for the cage, “that picks up the ſeeds that
lie uncovered, either in the field or by the way-fide, and hops here and
there for that purpoſe—Avicula parva quae femina in triviis diſperſa col-
ligere ſolet;” ſuch a pitiful contemptible animal they took Paul to be, or
ſuppoſed he went from place to place, venting his notions to get money,
a penny here, and another there, as that bird picks up here and there a
grain. They looked upon him as an idle-fellow, and regarded him, as
we ſay, no more than a ballad-finger. -
(2.) Others called him a setter forth of strange gods, and thought he
ſpoke with deſign to make himſelf confiderable by that means. And if
he had strange gods to ſet forth, he could not bring them to a better
market than to Athens. He did not, as many did, direétly ſet forth
new gods, nor avowedly ; but they thought “he ſeemed to do so, be-
cauſe he preached unto them Jeſus, and the reſurre&tion ;” from his firſt
coming among them he ever and anon harped upon theſe two ſtrings,
which are indeed the principal doćtrines of chriſtianity—Chriſt, and a .
future ſtate; Chriſt our Way, and heaven our end; and though he did
not call these gods, yet they thought he meant to make them ſo. Tê,
imagy Koi rºy &vo's way, “Jeſus they took for a new god, and anastasis, the
reſurre&tion, for a new goddeſs.” Thus they loſt the benefit of the
chriſtian doćtrine by dreſſing it up in a pagan diale&t, as if believing in
Jesus, and looking for the resurrection, were the worſhipping of new
demons.
3. The propoſal they made to give him a free, full, fair, and public
THE ACTS, XVII.
Paul at Athens.
hearing, v. 19, 20. They had heard ſome broken pieces of his doćtrine,
and are willing to have a more perfeót knowledge of it.
(1.) They look upon it as ſtrange and ſurpriſing, and very different
from the philoſophy that had for many ages been taught and profeſſed
at Athens, “It is a new doctrine, which we do not underſtand the drift
and deſign of. “Thou bringeſt certain ſtrange things to our ears,” which
we never heard of before, and know not what to make of now.” By
this it ſhould ſeem, that among all the learned books they had, they
either had not, or heeded not, the books of Moses and the prophets, elſe
the doćtrine of Chriſt would not have been ſo perfeótly new and strange
to them. There was but one book in the world that was of divine in-
ſpiration, and that was the only book they were strangers to ; which, if
they would have given a due regard to it, would in its very firſt page,
have determined that great controverſy among them about the origin of
the univerſe. -
(2.) They defire to know more of it, only becauſe it was new and
strange; “ May we know what this new doctrine is 2 Or, is it (like the
mysteries of the gods) to be kept a profound ſecret 2 If it may be, we
would gladly know, and defire thee to tell us, what these things mean, that
we may be able to paſs a judgment upon them.” This was a fair pro-
poſal; it was fit they ſhould know what this doćtrine was, before they
embraced it ; and they were ſo fair as not to condemn it till they had had
ſome account of it. - -
(3.) The place they brought him to, in order to this A. declaration
of his doćtrine ; it was to Areopagus, the ſame word that is tranſlated,
(v. 22.) Mars-hill; it was the town-houſe, or guild-hall of their city,
where the magistrates met upon public buſineſs, and the courts of justice
were kept ; and it was as the theatre in the univerſity, or the ſchools,
where learned men met to communicate their notions. The court of
justice which fat here was famous for its equity, which drew appeals to
it from all parts ; if any denied a God, he was liable to the cenſure of this
court; Diagoras was by them put to death, as a contemner of the gods ;
nor might any new god be admitted without their approbation ; hither
they brought Paul to be tried, not as a criminal, but as a candidate.
4. The general charaćter of the people of that city given upon this
occaſion; (v. 21.) All the Athenians, that is, natives of the place, and
strangers which ſojourned there for their improvement, “ ſpent their
time ifi nothing elſe but either to tell or to hear ſome new thing;”
which comes in as the reaſon why they were inquiſitive concerning Paul’s
doćtrine, not becauſe it was good, but becauſe it was new. It is a very
forry charaćter which is here given of theſe people, yet many tranſcribe
it. (1.) They were all for conversation. St. Paul exhorts his pupil to
give attendance to reading and meditation, (1 Tim. 4. 13, 15.) but theſe
people deſpiſed thoſe oldfaſhioned ways of getting knowledge, and pre-
ferred that of telling and hearing. It is true, that good company is of
great uſe to a man, and will poliſh one that has laid a good foundation in
study; but that knowledge will be very flaſhy and ſuperficial, which is
got by converſation only. (2.) They affected novelty; they were for
telling and hearing ſome new thing; they were for new ſchemes and new
notions in philoſophy; new forms and plans of government in politics;
and, in religion, for new gods that came newly up, (Deut. 32. 17.) new
demons, newfaſhioned images, and altars; (2 Kings 16. 10.) they were
given to change. Demosthenes, an arator of their own, had charged
this upon them long before in one of his Philippics, that their common
question in the markets, or wherever they met, was, é, ti Aiyêla, ye&ligoy—
# there was any news. (3.) They meddled in other people’s buſineſs,
and were inquiſitive concerning that, and never minded their own. Tat-
lers are always buſy-bodies, 1 Tim, 5, 13. (4.) They spent their time
in nothing else, and a very uncomfortable account they muſt needs have
to make of their time who thus ſpend it. Time is precious, and we are
concerned to be good huſbands of it, becauſe eternity depends upon it,
and it is haſtening apace into eternity, but abundance of it is waſted in
unprofitable converſe. To tell and hear the new occurrences of provi-
dence concerning the public, in our own or other nations, and concerning
our neighbours and friends, is of good uſe now and then ; but to ſet up
for news-mongers, and to spend our time in nothing else, is to loſe that
which is very precious, for the gain of that which is worth little.
22. Then Paul ſtood in the midſt of Mars-hill, and faid,
Ye men of Athens, I perceive that in all things ye are too
ſuperſtitious. 23. For as I paſſed by, and beheld your de-
votions, I found an altar with this inſcription, TO THE
UNKNOWN GOD. Whom therefore ye ignorantly
worſhip, him declare I unto you. 24. God that made
the world and all things therein, ſeeing that he is Lord of
heaven and earth, dwelleth not in temples made with
hands; 25. Neither is worſhipped with men’s hands, as
though he needed any thing, ſeeing he giveth to all life,
and breath, and all things; 26. And hath inade of one
blood all nations of men for to dwell on all the face of the
earth, and hath determined the times before appointed,
and the bounds of their habitation; 27. That they ſhould
ſeek the Lord, if haply they might feel after him, and find
him, though he be not far from every one of us: 28. For
in him we live, and move, and have our being; as certain
alſo of your own poets have ſaid, For we are all his off.
ſpring. 29. Foraſmuch then as we are the offspring of
God, we ought not to think that the God-head is like
unto gold, or ſilver, or ſtone, graven by art and man's de-
vice. 30. And the times of this ignorance God winked
at; but now commandeth all men every where to re-
pent: 31. Becauſe he hath appointed a day, in the which
he will judge the world in righteouſneſs by that man
whom he hath ordained; whereof he hath given aſſur-
ance unto all men, in that he hath raiſed him from the
dead.
We have here St. Paul’s ſermon at Athens; divers ſermons we have
had, which the apoſtles preached to the Jews, or ſuch Gentiles as had
an acquaintance with and veneration for the Old Teſtament, and were
worſhippers of the true and living God; and all they had to do with
them, was to open and allege that Jesus is the Christ ; but here we have
a ſermon to heathens, that worſhipped falſe gods, and were without the
*ue God in the world, and to them the ſcope of their diſcourſe was quite
different from what it was to the other. In the former caſe their buſineſs
was to lead their hearers by prophecies and miracles to the knowledge of
the Redeemer, and faith in him; in the latter it was to lead them by the
common works of providence to the knowledge of the Creator, and wor-
ſhip of him. One diſcourſe of this kind we had before to the rude ido:
laters of Lyſtra that deified the apoſtles; (ch. 14. 15,) this recorded
here, is to the more polite and refined idolaters, at Athens, and an ad-
mirable diſcourſe it is, and every way ſuited to his auditory, and the de-
fign he had upon them.
I. He lays down this as the ſcope of his diſcourſe, that he aimed to
bring them to the knowledge of the one only living and true God, as the ſole
and proper Objećt of their adoration; he is here obliged to lay the foun-
dation, and to inſtruct them in the firſt principle of all religion, that there
is a God, and that God is but one. When he preached againſt the gods
they worſhipped, he had no deſign to draw them to atheiſm, but to the
ſervice of the true Deity. Socrates, who had expoſed the pagan ido-
latry, was indićted in this very court, and condemned, not only becauſe
he did not eſteem thoſe to be gods, whom the city eſteemed to be fo, but
becauſe he introduced new demons ; and this was the charge againſt
Paul. Now he tacitly owns the former part of the charge, but guards
againſt the latter, by declaring that he does not introduce any new gods,
but reduce them “to the knowledge of one God, the Ancient of days.”
Now, g
1. He ſhews them that they needed to be inſtructed herein for
they had loſt the knowledge of the true God that made them, in the
worſhip of falſe gods that they made ; “Deos qui regat ille, facit—
He who propoſes gods, makes them.” “I perceive that in all things
ye are too ſuperſtitious.” The crime he charges "Poº them, is,
“giving that glory to others which is due to God only ;", that they
feared and worſhipped demons, ſpirits that they ſuppoſed inhabited the
| images to which they direéted their worſhip. , “It is time for you to
be told that there is but one God, who are multiplying deities above any
of your neighbours, and mingle your idolatries with all your affairs. Tou
are in all things too superstitious—ºotºzlºvisipo, ; You eaſily admit every
thing that comes under ſhew of religion, but it is that which corrupts it
more and more; I bring you that which will reform it.” Their neigh-
bours praiſed them for this as a pious people, but Paul condemns them
for it. Yet it is obſervable how he mollifies the charge, does not aggra-
THE ACTS, XVII.
vate it, to provoke them ; he uſes a word which among them was taken in
a good ſenſe; “You are every way more than ordinary religious,” ſo
forme read it; you are very devout in your way; or, if it may be taken in
an ill ſenſe, it is mitigated ; “You are, as it were, (ºs) more ſuperſtitious
than you need be;” and he ſays no more than what he himſelf perceived;
0sopä-I see it, I observe it. They charged Paul with ſetting forth new
demons; “Nay,” (ſays he,) “ you have an abundance of demons al-
ready, I will not add to the number of them.”
2. He ſhews them that they themſelves had given a fair occaſion for
the declaring of this one true God to them, by ſetting up an altar to the un-
known God; which intimated an acknowledgment that there was a God,
which was yet to them an unknown God ; and it is ſad to think, that at
Athens, a place which was ſuppoſed to have the monopoly of wiſdom,
the true God was an unknown God, the only God that was unknown.
“Now you ought to bid Paul welcome, for ‘this is the God whom he
comes to make known to you,” the God whom you implicitly complain that
you are ignorant of.” There where we are ſenſible we are defective and
come ſhort, juſt there, the goſpel takes us up, and carries us on. Various
conjećtures the learned have concerning this altar dedicated to the un-
known God.”. -
(1.) Some think the meaning is, “To the God whoſe honour it is
to be unknown,” and that they intended the God of the Jews, whoſe
name is ineffable, and whoſe nature is unsearchable. It is probable that
they had heard from the Jews, and from the writings of the Old Teſta-
ment, of the God of Iſrael, who had proved himſelf to be above all gods,
but was a God hiding himself, Iſa. 45. 15. The heathen called the
Jews’ God, “Deus incertus, incertum Moſis nomen—an unſearchable
God, and the God without name.” Now this God, ſays Paul, “this
God, who cannot by ſearching be found out to perfeótion, I now de-
clare unto you.” -
(2.) Others think the meaning is, “To the God whom it is our un-
happineſs not to know ;” which intimates that they would think it their
happineſs to know him. Some tell us, that upon occaſion of a plague
that raged at Athens, when they had ſacrificed to all their gods one after
another for the ſtaying of the plague, they were adviſed to let ſome ſheep
go where they pleaſed, and where they lay down, to build an altar, sº
mpoahzoyl Gºd-‘‘to the proper God, or the God to whom that affair of
ſtaying the peſtilence did belong ;” and, becauſe they knew not how to
call him, they inſcribed it, To the unknown God. Others, from ſome of
the beſt hiſtorians of Athens, tell us, they had many altars inſcribed, “To
the gods of Afia, Europe, and Africa; To the unknown God:” and
ſome of the neighbouring countries uſed to ſwear by the God that was
unknown at Athens ; ſo Lucian.
Now obſerve how modeſtly Paul mentions this ; that he might not be
thought a ſpy, or one that had intruded himſelf, more than became a
ſtranger, into the knowledge of their myſteries; he tells them that he
obſerved it “as he paſſed by, and ſaw their devotions, or their ſacred
things; it was public, and he could not forbear ſeeing it, and it was pro-
per enough to make his remarks upon the religion of the place; and ob-
ſerve how prudently and ingeniouſly he takes riſe from this to bring in
his diſcourſe of the true God; [1..] He tells them, “ that the God he
preached to them, was one that they did already worſhip,” and therefore
he was not a setter forth of new or strange gods ; “As you have a de-
pendence upon him, ſo he has had ſome kind of homage from you.”
[2.] He was one whom they ignorantly worshipped, which was a reproach
to them, who were famous all the world over for their knowledge.
“Now,” (ſays he,). “I come to take away that reproach, that you
may worſhip him underſtandingly, whom now you worſhip ignoranity;
and it cannot but be acceptable to have your blind devotion turned into
a reaſonable ſervice, that you may not worſhip ye know not what.”
II. He confirms his doćtrine of one living and true God, by his works
of creation and providence; “The God whom I declare unto you to be
the ſole Objećt of your devotion, and call you to the worſhip of, is the
God that made the world, and governs it ; and by the viſible proofs of
theſe, you may be led to this inviſible Being, and be convinced of his
eternal power and Godhead.” The Gentiles in general, and the Athe-
nians particularly, in their devotions were governed, not by their philo-
ſophers, many of whom ſpake clearly and excellently well of one ſupreme
Numen, and of his infinite perfeótions, and univerſal agency and domi-
nion ; (witneſs the writings of Plato, and long after of Cicero ;) but by
their poets, and their idle fićtions. Homer’s works were the Bible of
the pagan theology; or demonology rather, not Plato's ; and the philo-
ſophers tamely ſubmitted to this, reſted in their ſpeculations, diſpº
them among themſelves, and taught them their ſcholars, but never made
Paul at Athens.
the uſe they ought to have made of them in oppoſition to idolatry; ſo
little certainty were they at concerning them, and ſo little impreſſion did
they make upon them | Nay, they ran in themſelves into the ſuperſtition
of their country, and thought they ought to do ſo. “Eamus ad com-
munem errorem—Let us embrace the common error.” - -
Now Paul here ſets himſelf in the firſt place to reform the philoſophy
of the Athenians, (he correóts the miſtakes of that,) and to give them
right notions of the one only living and true God, and then to carry the
matter further than they ever attempted, for the reforming of their wor-
ſhip, and the bringing them off from their polytheiſm and idolatry. Ob-
ſerve what glorious things Paul here ſays of that God whom he ſerved,
and would have them to ſerve : • ,
1. He is “the God that made the world, and all things therein; the
Father almighty, the Creator of heaven and earth.” This was admitted
by many of the philoſophers; but thoſe of Ariſtotle’s ſchool denied it,
and maintained, “that the world was from eternity, and every thing al-
ways was what now it is.” Thoſe of the ſchool of Epicurus fancied,
“ that the world was made by a fortuitous concourſe of atoms, which,
having been in a perpetual motion, at length accidently jumped into this
frame.” Againſt both theſe, Paul here maintains, “that God, by the
operations of an infinite power, according to the contrivance of an in-
finite wiſdom, in the beginning of time made the world and all things
therein;” the riſe of which was owing, not as they fancied, to an eternal
matter, but t eternal mind. - -
2. He is therefore Lord of heaven and earth, that is, he is the right-
ful Owner, Proprietor, and Poſſeſſor, of all the beings, powers, and
riches of the upper and lower world, material and immaterial, viſible and
inviſible. This follows from his making of heaven and earth. If he
created all, without doubt he has the diſpoſing of all; and where he
gives being, has an indiſputable right to give law. -
3. He is, in a particular manner, the Creator of men, of all men ;
(v. 26.) He made of one blood all nations of men ; he made the firſt
man, he makes every man, is the Former of every man’s body, and
the Father of every man’s ſpirit; he has made the nations of men, not
only all men in the nations, but as nations in their political capacity; he
is their Founder, and diſpoſed them into communities for their mutual
preſervation and benefit ; he made them all of one blood, of one and the
ſame nature, he fashions their hearts alike; deſcended from one and the
ſame common anceſtor, in Adam they are all akin, ſo they are in Noah,
that hereby they might be engaged in mutual affection and aſſiſtance, as
fellow-creatures and brethren. “ Have we not all one Father Hath
not one God created us * Mal. 2. 10. “ He hath made them for to
dwell on all the face of the earth,” which, as a bountiful Benefactor, he
has given, with all its fulneſs, to the children of men. He made them not
to live in one place, but to be diſperſed over all the earth ; one nation
therefore ought not to look with contempt upon another, as the Greeks
did upon all other nations; for “thoſe on all the face of the earth are of the
ſame blood.” The Athenians boaſted that they ſprang out of their own
earth, were aborigines, and nothing akin by blood to any other nation;
which proud conceit of themſelves the apoſtle here takes down.
4. That he is the great Benefactor of the whole creation; (v. 25.)
He giveth to all life, and breath, and all things ; he not only breathed
into the first man the breath of life, but ſtill breathes it into every man;
he gave us theſe ſouls, he formed the ſpirit of man within him ; he not
only gave us our life and breath, when he brought us into being, but he
is continually giving it us; his providence is a continued creation; he
holds our ſouls in life; every moment our &reath goes forth, but he gra-
ciouſly gives it us again the next moment ; it is not only “ his air that
we breathe in, but it is in his hand that our breath is,” Dan. 5. 23.
He “gives to all the children of men their life and breath;” for as the
meaneſt of the children of men live upon him, and receive from him, ſo
the greateſt, the wiſeſt philoſophers and mightieſt potentates, cannot
live without him ; he gives to all, not only to all the children of men, but
to the inferior creatures, to all animals, every thing wherein is the breath
of life, (Gen. 6, 17.) they have their life and breath from him; and
where he gives life and breath, he gives all things, all other things needful
for the ſupport of life. The earth is full of his goodneſs, Pſ. 104.
24, 27. -
5. That he is the ſovereign Diſpoſer of all the affairs of the children
of men, according to the counſel of his will; (v. 26.) “He hath de.
termined the times before appointed, and the bounds of their habita-
tion.” See here, (1.) The ſovereignty of God’s diſpoſal concernin
us; he hath determined every event, piazs, the matter is fixed ; the .#
poſals of Providence are inconteſtable, and muſt not be diſputed ; un-
$.
THE ACTs, xvii. Paul at Athens.
offspring. And he might have quoted a. poet, to the
changeable, and cannot be altered. (2.) The wiſdom of his diſpoſals; |
what he was ſpeaking, that in God we live and move;
he hath determined what was before appointed; the determinations of
*.
* '
•
is ºr
º:
* *-*. -
• Jº:
purpoſe of
*:::
the Eternal Mind are not ſudden reſolves, but the counterparts of an
eternal counſel, the copies of divine decrees. “ He performeth the thing
that is appointed for me,” Job 23, 14. “Whatever comes forth from
God, was before all worlds hid in God.” (3.) The things about which
his providence is converſant; theſe are time and place; the times and
places our living in this world, are determined and appointed by the God
that made us. [1..] He has determined the times that are concerning us;
times to us ſeem changeable, but God has fixed them.
his hand; to lengthen or ſhorten, imbitter or ſweeten, as he pleaſes. He
has appointed and determined the time of our coming into the world,
and the time of our continuance in the world ; our time to be born, and
our time to die, (Eccl. 3. 1, 2.) and all that little that lies between
them; the time of all our concernments in this world, whether they be
proſperous times or calamitous times, it is he that has determined them ;
and on him we muſt depend, with reference to the times that are yet be.
fore us. [2.] He has alſo “determined and appointed the bounds of
our habitation ;” he that “appointed the earth to be a habitation for
the children of men,” has appointed to the children of men a diſtinétion
of habitations upon the face of the earth, has inſtituted ſuch a thing as
property, to which he has ſet bounds to keep us from treſpaſſing one
upon another. The particular habitations in which our lot is caſt, the
place of our nativity and of our ſettlement, are of God’s determining and
appointing ; which is a reaſon why we ſhould accommodate ourſelves to
the habitations we are in, and make the beft of that which is.
6. That he is not far from every one of us, v. 27. He is every where
preſent, not only is “ at our right hand, but has poſſeſſed our reins,”
(Pſ. 139. 13.) has his eye upon us at all times, and knows us better
than we know ourſelves. Idolaters made images of God, that they
might have him with them in thoſe images, which the apoſtle here ſhews
the abſurdity of ; for he is an infinite Spirit, that is not far from any one
of us, and never the nearer, but in one ſenſe the further off from us, for our
pretending to realize or preſentiate him to ourſelves by any image. He
is nigh unto us, both to receive the homage we render him, and to give
the mercies we aſk of him, wherever we are ; though near no altar,
image, or temple. The Lord of all, as he is rich, (Rom. 10.12.) ſo
he is nigh (Deut. 4. 7.) to all that call upon him. He that wills us to
pray every where, aſſures us, that he is no where far from us ; whatever
country, nation, or profeſſion, we are of, whatever our rank and condition
in the world are, be we in a palace or in a cottage, in a crowd or in a
corner, in a city or in a deſert, in the depths of the ſea, or afar off upon
the ſea, this is certain, God is not far from every one of us.
7. That “in him we live, and move, and have our being,” v. 28.
We have a neceſſary and conflant dependence upon his providence, as the
ftreams have upon the ſpring, and the beams upon the ſun. (I.) In
him we live ; that is, the continuance of our lives is owing to him and the
conſtant influence of his providence ; he is our Life, and the Length of
our days. It is not only owing to his patience and pity that our forfeited
lives are not cut off, but it is owing to his power, and goodneſs, and fa-
therly care, that our frail lives are prolonged ; there needs not a poſitive
aćt of his wrath to deſtroy us, if he ſuſpend the poſitive ačts of his good-
neſs we die of ourſelves. (2.) In him we move ; it is by the uninter-
rupted concourſe of his providence that our ſouls move themſelves in
their outgoings and operations, that our thoughts run to and fro about a
thouſand ſubjećts, and our affections run out toward their proper obječts.
It is likewiſe by him that our ſouls move our bodies; we cannot ſtir a
hand, or a foot, or a tongue, but by him, who, as he is the first Cause, ſo
he is the first Mover. (3.) In him we have our being ; not only from
him we had it at firſt, but in him we have it ſtill ; to his continued care
and goodneſs we owe it, not only that we have a being, and are not ſunk
into non-entity, but that we have our being, have this being, were and
ſtill are of ſuch a noble rank of beings, capable of knowing and enjoying
God; and are not thruſt into the meanneſs of brutes, or the miſery of
devils. ... • * *
8. That, upon the whole matter, we are God’s offspring ; he 1S O2(?"
Father that begat us, (Deut. 32. 6, 18.) and he hath nourished and
brought us up as children, Iſa. l. 2. The confeſſion of an adverſary in
ſuch a caſe, is always looked upon to be of uſe as “argumentum ad ho-
minem—an argument to the man,” and therefore the apoſtle here quotes
a ſaying of one of the Greek poets, Aratus, a native of Cilicia, Paul’s
ountry man, who in his Phenomena, in the beginning of his book,
§§ of the heathen Jupiter, that is, in the poetical diale&t, the ſu-
preme God, ſays this of him, rgyap x2 yiyos Hapºsy—for we are alſo his
VOL. V. No. 94.
Our times are in ºf
* * *** -
Spiritus intus alit, totamque infuſa per artus
Mens agitat molem. *
This active mind, infus’d through all the ſpace,
Unites and mingles with the mighty maſs.
So Virgil, HEneid vi.
Eſt Deus in nobis, agitante caleſcimus illo.
*
'Tis the Divinity that warms our hearts. -
So Ovid, Faſtorum vi.
Jupiter eſt quodcunque vides,
Quocumque moveris.
Where'er you look, where'er you rove,
The ſpacious ſcene is full of Jove.
So Lucan, lib. ii.
But he chooſes this of Aratus, as having much in a little. By this it
appears not only that Paul was himſelf a ſcholar, but that human learning
is both ornamental and ſerviceable to a goſpel-miniſter, eſpecially for
the convincing of thoſe that are without ; for it enables them to beat
them at their own weapons, and to cut off Goliath's head with his own
ſword. How can the adverſaries of truth be beaten out of their ſtrong-
holds by thoſe that do not know them It may likewiſe ſhame God's pro-
feſting people, who forget their relation to God, and walk contrary to
it, that a heathen poet could ſay of God, We are his offspring, formed by
him, formed for him, more the care of his providence than ever any chil.
dren were the care of their parents; and therefore are obliged to obey
his commands, and acquieſce in his diſpoſals, and to be unto him for a name
and a praiſe, fince in him and upon him we live, we ought to live to him ;
ſince in him we move, we ought to move toward him; and fince in him
we have our being, and from him we receive all the ſupports and comforts
of our being, we ought to conſecrate our being to him, and to apply
ourſelves to him for a new being, a better being, an eternal well-
being. 4- &
III. From all theſe great truths concerning God he infers the
abſurdity of their idolatry, as the prophets of old had done. If
this be fo, - *
1. Then God cannot be repreſented by an image. If we are the
offspring of God, as we are ſpirits in fleſh, then certainly he who is the
A’ather of our ſpirits, (and they are the principal part of us, and that
part of us by which we are denominated God’s offspring,) is himſelf
a Spirit, and we ought not to think that the Godhead is “like unto gold,
or filver, or ſtone, graven by art and man’s device,” v. 29. We wrong
God, and put an affront upon him, if we think ſo. God honoured man
in making his ſoul after his likeneſs; but man diſhonours God, if he makes
him after the likeneſs of his body. The Godhead is ſpiritual, infinite,
immaterial, and incomprehenſible, and therefore it is a very falſe and unjuſt
conception which an image gives us of God, be the matter ever ſo rich,
gold or ſilver; be the ſhape ever ſo curious, and be it ever ſo well graven
by art and man’s device, its countenance, poſture, or dreſs, ever ſo fignifi-
cant, it is a teacher of lies.
2. Then he dwells not in temples made with hands, v. 24. He is not
invited to any temple men can build for him, nor confined to any. A
temple brings him never the nearer to us, nor keeps him ever the longer
among us. A temple is convenient for us to come together in to worſhip
God ; but God needs not any place of reſt or refidence, or the magnifi-
cence and ſplendour of any ſtructure to add to the glory of his appear-
ance. A pious, upright heart, “a temple not made with hands, but by
the Spirit of God, is that which he dwells in, and delights to dwell in.”
See 1 Kings 8. 27. Iſa. 66. 1, 2. -
3. Then he is not worshipped, Separeºrgi, he is not ſerved, or “mini-
ſtered unto, with men’s hands, as though he needed any thing,” v. 25. He
that made all, and maintains all, cannot be benefited by any of our ſer-
vices, nor needs them. If we receive and derive all from him, he is all-
ſufficient, and therefore cannot but be ſelf-ſufficient and independent.
What need can God have of our ſervices, or what benefit can he have by
them. when he has all perfeótion in himſelf, and we have nothing that is
|good but what we have from him 2 The philoſophers, indeed, were ſen-
fible of this truth, that God has no need of us or our ſervices; but the
vulgar heathen built temples, and offered ſacrifices to their gods, with an
opinion that they needed houſes and food. See Job 35. 5.8. Pſ. 50.
8, &c.
| 4. Then it concerns us all to inquire after God; (v. 27.) That they
should ſeek the Lord, that is, fear and worſhºhim in a right manner.
Therefore God has kept the children of men is a conſtant dependence
- N n
THE ACTS, XVII,
Y
upon him for life, and all the comforts of life, that he might keep them |
under conſtant obligations to him. We have plain indications of God’s
preſence among us, his prefidency over us, the care of his providence con-
cerning us, and its bounty to us, that we might be put upon inquiring,
“Where is God our Maker, who giveth ſongs in the night; who teacheth
us more than the beaſts of the earth, and maketh us wifer than the fowls
of heaven º’” Job 35. 10, 11. Nothing, one would think, ſhould be more
powerful with us to convince us that there is a God, and to engage us to
ſeek his honour and glory in our ſervices, and to ſeek our happineſs in
his favour and love, than the confideration of our own nature, eſpecially
the noble powers and faculties of our own ſouls. If we refle&t upon thoſe,
and contemplate theſe, we may perceive both our relation and obligation
to a God above us. Yet ſo dark is this diſcovery, in compariſon with
that by divine revelation, and ſo unapt are we to receive it, that they
who have no other, could but haply feel God, and find him. (I.) It
was very uncertain whether they could by this ſearching find out God;
it is but a peradventure, if haply they might. (2.) If they did find out
ſomething of God, yet it was but ſome confuſed notions of him ; they
did but feel after him, as men in the dark, or blind men, who lay hold
on a thing that comes in their way, but know not whether it be that
which they are in queſt of or no. It is a very confuſed notion which
this poet of their's has of the relation between God and man, and very
general, that we are his offspring ; as was alſo that of their philoſophers.
Pythagoras ſaid, Osío, yi,G), is 3eoroić–Men have a ſort of a divine nature.
And Heraclitus (apud Lucian) being aſked, l/hat men are 2 anſwered,
©sol Synté, -Mortal gods; and, l'hat are the gods 2 anſwered, &0&varo,
2.9% wro-Immortal men. And Pinder faith, Nemean, Ode 6. ‘E, &věeå,
Živº, #y Şswy yºv(3–God and man are near a-kin. It is true, that by the
knowledge of ourſelves, we may be led to the knowledge of God, but it
is a very confuſed knowledge, . This is but feeling after him. We have
therefore reaſon to be thankful, that by the goſpel of Chriſt we have
notices given us of God much clearer than we could have by the
light of nature ; we do not now feel after him, but “with open face
behold; as in a glaſs, the glory of God.” •
IV. He proceeds to call them all to repent of their idolatries, and to
turn from them, p. 30, 31. This is the praćtical part of Paul's ſermon
before the univerſity; having declared God to them, (v. 23.) from thence
he properly preſſes upon them repentance toward God; and would have
taught them alſo faith towards our Lord Jeſus Chriſt, if they would have
had the patience to hear him. Having ſhewed them the abſurdity of
their worſhipping other gods, he perſuades them to go on no longer in
that fooliſh way of worſhip, but to return from it to the living and true
God. Obſerve,
1. The condućt of God toward the Gentile world before the goſpel
came among them ; The times of this ignorance God winked at. (1.) They
were times of great ignorance; human learning flouriſhed more than ever
in the Centile world juſt before Chriſt’s time ; but in the things of God
they were groſsly ignorant. Thoſe are ignorant indeed, who either know
not God, or worſhip him ignorantly; idolatry was owing to ignorance.
(2.) Theſe times of ignorance God winked at. Underſtand it, [1..] As
an ačt of divine juſtice. God deſpiſed or neglected theſe times of ignorance,
and did not ſend them his goſpel, as now he does. It was very pro-
voking to him to ſee his glory thus given to another; and he detested
and hated theſe times. So ſome take it. Or father, [2] As an act of
divine patience and forbearance; he winked at theſe times; he did not
reſtrain them from theſe idolatries by ſending prophets to them, as he did
to Iſrael ; he did not puniſh them in their idolatries, as he did Iſrael;
but gave them the gifts of his providence, ch. 14.16, 17. Theſe things
thou hast done, and I kept ſilence, Pſ. 50. 21. He did not give them
ſuch calls and motives to repentance as he does now ; he let them alone;
becauſe they did not improve the light they had, but were willingly ig-
norant, he did not ſend them greater lights. Or, he was not quick and
ſevere with them, but was long-ſuffering toward them, becauſe they did it
ignorantly, 1 Tim. l. 13.
2. The charge God gave to the Gentile world by the goſpel, which
he now ſent among them : “He now commandeth all men every where
to repent ;” to change their mind and their way; to be aſhamed of their
folly, and to ağt more wiſely ; to break off the worſhip of idols, and bind
themſelves to the worſhip of the true God. Nay, it is to turn with ſor-
row and ſhame from every fin, and with cheerfulneſs and reſolution to
(1.) This is God’s command; it had been a great favour ||
every duty.
if he had only told us, that there was room left for repentance, and we
might be admitted to it ; but he goes farther, he interpoſes his own autho-
rity for our good, and has made that our duty, which is our privilege. (2.)
Paul at Athens.
It is his command to all men, every where ; to men, and not to angels,
that need it not ; to men, and not to devils, that are excluded the benefit
of it; to all men, in all places ; all men have made work for repentance,
and have cauſe enough to repent, and all men are invited to repent, and
ſhall have the benefit of it. The apoſtles are commiſſioned to preach this
every where. The prophets were ſent to command the Jews to repent :
but the apoſtles were ſent to preach repentance and remiſſion of ſºns to all
nations. (3.) Now in goſpel-times it is more earneſtly commanded, be-
cauſe more encouraged than it had been formerly ; now the way of re-
miſſion is more opened than it had been, and the promiſe more fully
confirmed ; and therefore now he expects we ſhould all repent. “Now
repent ; now at length, now in time, repent ; for you have too long gone
on in fin. Now in time repent, for it will be too late ſhortly.”
3. The great reaſon to enforce this command, taken from the judg-
ment to come. God commands us to repent, “becauſe he hath appointed
a day in the which he will judge the world in righteouſneſs,” (v. 31.)
and has now under the goſpel made a clearer diſcovery of a ſtate of retri-
bution in the other world than ever before. Obſerve,
(1.) The God that made the world, will judge it ; that gave the chil-
dren of men their being and faculties, will call them to an account for the
uſe they have made of them, and recompenſe them accordingly ; whether
the body ſerved the ſoul in ſerving God, or the ſoul was a drudge to
the body in making proviſion for the fleſh ; and “every man ſhall receive
according to the things done in the body,” 2 Cor. 5. 10. The God
that now governs the world, will judge it, will reward the faithful
friends of his government, and puniſh the rebels.
(2.) There is a day appointed for this general review of all that men
have done in time, and a final determination of their ſtate for eternity.
The day is fixed in the counſel of God, and cannot be altered ; but it is
hid there, and cannot be known. A day of deciſion, a day of recom-
penſe; a day that will put a final period to all the days of time. |
(3.) The world will be judged in righteouſneſs; for God is not unrigh-
teous, who “taketh vengeance, far be it from him that he ſhould do ini-
quity.” His knowledge of all men's charaćters and actions is infallibly
true, and therefore his ſentence upon them inconteſtably juſt. And as
there will be no appeal from it, ſo there will be no exception againſt it.
(4.) God will judge the world “by that man whom he hath ordained,”
who can be no other than “the Lord Jeſus, to whom all judgment is
committed.” By him God made the world, by him he redeemed it, b
him he governs it, and by him he will judge it. –
(5.) God’s raiſing Chriſt from the dead is the great proof of his being
appointed and ordained the Judge of quick and dead. His doing him
that honour, evidenced his deſigning him this honour. His raiſing him
from the dead, was the beginning of his exaltation, his judging the world
will be the perfeótion of it ; and he that begins, will make an end. God
hath given aſſurance unto all men, ſufficient ground for their faith to build
upon, both that there is a judgment to come, and that Chriſt will be their
Judge ; the matter is not left doubtful, but is of unqueſtionable certainty.
I,et all his enemies be aſſured of it, and tremble before him ; let all his
friends be aſſured of it, and triumph in him.
(6.) The confideration of the judgment to come, and of the great hand
Chriſt will have in that judgment, ſhould engage us all to repent of our
ſins, and turn from them to God. This is the only way to make the
Judge our Friend in that day, which will be a terrible day to all that
live and die impenitent; but true penitents will then “lift up their heads
with joy, knowing that their redemption draws nigh.”
32. And when they heard of the reſurrečtion of the
dead, ſome mocked : and others ſaid, We will hear
thee again of this matter. 33. So Paul departed from
among them. 34. Howbeit certain men clave unto him,
and believed : among the which was Dionyſius the Areo-
pagite, and a woman named Damaris, and others with
them.
We have here a ſhort account of the iſſue of Paul’s preaching at
Athens. ^ -
I. Few were the better: the goſpel had as little ſucceſs at Athens as
any where ; for the pride of the philoſophers there, as of the Phariſees
at Jeruſalem, prejudiced them againſt the goſpel of Chriſt.
1. Some ridiculed Paul and his preaching ; they heard him patiently
till he came to ſpeak of the resurrection of the dead, (v. 32.) and then
THE ACTS, XVIII.
Paul at Corinth.
ſome of them began to hiſ him, they mocked ; what he had ſaid before,
was ſomewhat like what they had ſometimes heard in their own ſchools;
and ſome notion they had of a reſurre&tion, as it fignifies a future state;
but if he ſpeak of a reſurrection of the dead, though it be of the reſurrec-
tion of Chriſt himſelf, it is altogether incredible to them, and they can-
not bear ſo much as to hear of it, as being contrary to a principle of their
philoſophy, “A privatione ad habitum non datur, regreſſus—Life, when
once loſt, is irrecoverable.” They had deified their heroes after their
death ; but they never thought of their being raiſed from the dead, and
therefore they could by no means reconcile themſelves to this doćtrine
of Chiriſt’s being raiſed from the dead; how can this be This great
doćtrine, which is the ſaints' joy, is their jest ; when it was but men-
tioned to them, they mocked, and made a laughing matter of it. We
are not to think it ſtrange, if ſacred truths of the greateſt certainty and
importance are made the ſcorn of profane wits.
2. Others were willing to take time to confider of it; they ſaid, We
will hear thee again of this matter. They would not at preſent comply
with what Paul ſaid or oppoſe it ; but “we will hear thee again of this
matter of the reſurre&tion from the dead.” It ſhould ſeem, they over-
looked that which was plain and uncontroverted, and ſhifted off the ap-
plication and the improvement of that, by ſtarting objećtions againſt that
which was diſputable, and would admit a debate. Thus many loſe the
benefit of the pračtical doćtrine of chriſtianity, by wading beyond their
depth into controverſy ; or rather, by objećting againſt that which has
(ſome difficulty in i hereas, if any man were diſpoſed and determined
to do the will of G far as it is diſcovered to him, he ſhould know of
the doctrine of Christ, that it is of God, and not of man, John 7. 17. Thoſe
that would not yield to the preſent convićtions of the word, thought to get
clear of them, as Felix did, by putting them off to another opportunity;
they will hear of it again ſome time or other, but they know not when ;
and thus the Devil cozens them of all their time, by cozening them of
the preſent time.
3. Paul thereupon left them for the preſent to confider of it; (v. 33.)
He departed from among them, as ſeeing little likelihood of doing any
good with them at this time ; but, it is likely, with a promiſe to thoſe
that were willing to hear him again, that he would meet them whenever
they pleaſed.
II. Yet there were ſome that were wrought upon, v. 34.
would not, others would.
1. There were certain men that clave to him,' and believed ; when he
departed from among them, they would not part with him ſo ; wherever
he went, they would follow him, with a reſolution to adhere to the doc-
trine he preached, which they believed.
2. Two are particularly named ; one was an eminent man, Dionysius
the Areopagite ; one of that high court or great council that ſat in Are-
opagus, or Mars-hill; a judge, a ſenator, one of thoſe before whom Paul
was ſummoned to appear; his judge becomes his convert. The account
which the ancients give of this Dionyſius, is, that he was bred at Athens,
had ſtudied aſtrology in Egypt, where he took notice of the miraculous
eclipſe at our Saviour’s paſſion, that, returning to Athens, he became a
ſenator; diſputed with Paul, and was by him converted from his error
and idolatry; and, being by him thoroughly inſtructed, was made the
firſt biſhop of Athens. So Euſebius, lib. 5. cap. 4, lib, 4, cap. 22. The
woman named Damaris, was, as ſome think, the wife of Dionyſius; but
rather, ſome other perſon of quality; and though there was not ſo great
a harveſt gathered in at Athens as there was at ſome other places, yet
theſe few being wrought upon there, Paul had no reaſon to ſay, he had
laboured in vain.
If ſome
-º
CHAP. XVIII.
In this chapter, we have, I. Paul’s coming to Corinth, his private converse
with Aquila and Priscilla, and his public reasonings with the Jews, from
whorn, when they rejected him, he turned to the Gentiles, v. 1...6. II.
The great success of his ministry there, and the encouragement Christ
gave him in a vision to continue his labours there, in hopes of further
success, v. 7... I I, III. The molestations which after some time he met
with there from the Jews, which he got prely well through by the coldness
of Gallio, the Roman governor, in the cauſe, v. 12... 17. IV. The pro-
gress Paul made through many countries, after he had continued long at
Corinth, for the edifying and watering of the churches which he had |
Jounded and planted, in which circuit he made a short visit to Jerusalem,
v. 18.23. W. An account of Apollos' improvement in knowledge, and
of his ºſefulneſs in the church, v. 24.28.
!
d
1. Arrºº things Paul departed from Athens, and
came to Corinth ; 2. And found a certain Jew
named Aquila, born in Pontus, lately come from Italy,
with his wife Priſcilla; (becauſe that Claudius had com-
manded all Jews to depart from Rome;) and came unto
them. 3. And becauſe he was of the ſame craft, he abode
with them, and wrought; for by their occupation they
were tent-makers. 4. And he reaſoned in the ſynagogue
every ſabbath, and perſuaded the Jews and the Greeks. 5.
And when Silas and Timotheus were come from Mace-
donia, Paul was preſſed in Spirit, and teſtified to the Jews,
that Jeſus was Chriſt. 6. And when they oppoſed them-
ſelves, and blaſphemed, he ſhook his raiment, and ſaid
unto them, Your blood be upon your own heads; I am
clean : from henceforth I will go unto the Gentiles.
We do not find that Paul was much perſecuted at Athens, nor that
he was driven from thence by any ill uſage, as he was from thoſe places
where the Jews had or could make any intereſt; but his reception at .
Athens being cold, and little proſpect of doing good there, he departed
from Athens, leaving the care of thoſe there who believed, with Diony-
fius ; and from thence he came to Corinth, where he was now inſtru-
mental in planting a church that became upon many accounts confider-
able. Corinth was the chief city of Achaia, now a province of the em-
pire, a rich and ſplendid city; “Non cuivis homini contingit adire Co-
rinthum—It is not permitted every man to ſee Corinth ;” the country
thereabouts at this day is called the Morea. Now here we have,
I. Paul working for his living, v. 2, 3.
1. Though he was bred a ſcholar, yet he was maſter of a handicraft
trade. He was a tent-maker, an upholſterer; he made tents for the uſe
of ſoldiers and ſhepherds, of cloth or ſtuff, or (as ſome ſay, tents were
then generally made) of leather or ſkins, as the outer covering of the ta-
bernacle. Hence to live in tents was to live ſub pellibus—under ſkins.
Dr. Lightfoot ſhews, that it was the cuſtom of the Jews to bring up.
their children to ſome trade, yea, though they gave them learning or
eſtates. Rabbi Judah ſays, “He that teaches not his ſon a trade, is as
if he taught him to be a thief.” And another ſaith, “He that has a
trade in his hand, is as a vineyard that is fenced.” An honeſt trade,
by which a man may get his bread, is not to be looked upon by any
with contempt. Paul, though a Phariſee, and bred up at the feet of
Gamaliel, yet, having in his youth learned to make tents, did not by
diſuſe loſe the art.
2. Though he was entitled to a maintenance from the churches he had
planted, and from the people he preached to, yet he worked at his call-
ing to get bread ; which is more to his praiſe who did not aſk for ſup-
plies, than to their’s who did not ſupply him unaſked, knowing what
traits he was reduced to. See how humble Paul was, and wonder that
ſo great a man could ſtoop ſo low ; but he had learned condeſcenſion of
his Maſter, who came not to be minſtered to, but to miniſter. See how
induſtrious he was, and how willing to take pains. He that had ſo much
excellent work to do with his mind, yet, when there was occaſion, did
not think it below him to work with his hands. Even thoſe that are re-
deemed from the curse of the law, are not exempt from that ſentence, “In
the ſweat of thy face thou ſhalt eat bread.” See how careful Paul was
to recommend his miniſtry, and to prevent prejudices againſt it, even the
moſt unjuſt and unreaſonable; he therefore maintained himſelf with his
own labour, that he might not make the goſpel of Chriſt burthenſome,
2 Cor. 11, 7, &c. 2 Theſſ. 3. 8, 9.
3. Though we may ſuppoſe he was maſter of his trade, yet he did
not diſdain to work journey-work; he wrought with Aquila and Priſ:
cilla, who were of that calling ; ſo that he got no more than day-wages ;
a bare ſubſiſtence. Poor tradeſmen muſt be thankful if their callings
bring them in a maintenance for themſelves and their families, though
they cannot do as the rich merchants that raiſe eſtates by their call-
1 In QºS.
º Though he was himſelf a great apoſtle, yet he choſe to work with
Aquila and Priſcilla, becauſe he found them to be very intelligent in the
things of God, as appears afterward, (v. 26.) and he owns that they
had been his helpers in Christ Jesus, Rom. 16. 3. This is an example
to thoſe who are going to ſervice, to ſeek for thoſe ſervices in which
they may have the beſt help for their ſouls. Chooſe to work with thoſe
*
are reſolved that they will serve the Lord. -
and diſgrace upon them ; God’s heritage was as a “ ſpeckled bird, the
fies) againſt the goſpel;” they joined hand in hand to ſtop the progreſs
emperor Claudius Caeſar all Jews were baniſhed from Rome; for the
gº-
that are likely to be our helpers in Christ Jesus. - #º to be in
company, and to have converſation with thoſe that willºrther us in the
knowledge of Chriſt, and to put ourſelves under the influence of ſuch as
Concerning this Aquila we are here told, (1.) That he was a Jew,
but born in Pontus, v. 2. Many of the Jews of the dispersion were
ſeated in that country, as appears 1 Pet. 1. 1. (2.) That he was lately
come from Italy to Corinth ; it ſeems, he often changed his habitation ;
this is not the world we can promiſe ourſelves a ſettlement in. (3.)
That the reaſon of his leaving Italy, was, beeauſe by a late edićt of the
Jews were generally hated, and every occaſion was taken to put hardſhip
birds round about were againſt her,” Jer. 12. 9. Aquila, though a
Chriſtian, was baniſhed becauſe he had been a Jew ; and the Gentiles
had ſuch confuſed notions of the thing, that they could not diſtinguiſh
between a Jew and a Chriſtian. Suetonius, in the life of Claudius, ſpeaks
of this decree in the ninth year of his reign, and ſays, The reaſon was,
becauſe the Jews were a turbulent people—assiduo tumuluantes ; and that
it was impulsore Christo—upon the account of Christ ; ſome zealous for
him, others bitter against him, which occaſioned great heats, ſuch as gave
umbrage to the government, and provoked the emperor, who was a
timorous jealous man, to order them all to be gone. If Jews perſecute
Chriſtians, it is not ſtrange if heathens perſecute them both. -
II. We have here Paul preaching to the Jews, and dealing with them
to bring them to the faith of Chriſt; both the native Jews and the Greeks,
that is, thoſe that were more or leſs proſelyted to the Jewiſh religion,
and frequented their meetings.
1. He “reaſoned with them in the ſynagogue publicly every ſabbath.”
THE ACTS, XVIII.
Paul at Corinth.
them to periſh in their unbelief. He that was pressed in spirit to testifty
to them, (v. 5.) when they oppoſed that teſtimony, and perfiſted in their
oppoſition, was pressed in spirit to teſtify against them ; (v. 6.) and his
zeal herein alſo he ſhewed by a fign, he shook his rainent, ſhaking off
the duſt of it, (as before they shook off the dust of their feet, ch. 13. 51.)
for a teſtimony againſt them. Thus he cleared himſelf from them, but
threatened the judgments of God againſt them ; as Pilate by waſhing
his hands fignified the devolving of the guilt of Chriſt’s blood from
See in what way the apoſtles propagated the goſpel, not by force and
violence, by fire and ſword, not by demanding an implicit conſent, but
by fair arguing ; they drew with the cords of a man ; gave a reaſon for
what they ſaid, and gave a liberty to obječt againſt it, having ſatisfac-
tory anſwers ready. God invites us to come and reason with him, (Iſa.
1. 18.) and challenges finners to “produce their cauſe, and bring forth
their ſtrong reaſons,” Iſa. 41. 21. Paul was a rational as well as ſcriptural
preacher. *
2. He persuaded them—Éme,0s; it denotes, (1.) The urgency of his
preaching ; he did not only diſpute argumentatively with them, but he
followed his arguments with affectionate perſuaſions, begging of them for
God’s ſake, for their own ſoul’s ſake, for their children’s ſake, not to
refuſe the offer of ſalvation made them. Or, (2.) The good effect of
his preaching ; he perſuaded them, that is, he prevailed with them ; ſo
ſome underſtand it. “In ſententiam ſuum adducebat—He brought
them over to his own opinion.”. Some of them were convinced by his
reaſonings, and yielded to Chriſt.
3. He was yet more earneſt in this matter when his fellow-labourers,
his ſeconds, came up with him; (v. 5.) “When Silas and Timothy were
come from Macedonia,” and had brought him good tidings from the
churches there, and were ready to aſſiſt him here, and ſtrengthened his |
hands, then Paul was more than before pressed in spirit, which made
him more than ever preſfing in his preaching. He was grieved for the
obſtinacy and infidelity of his countrymen the Jews, was more intent
than ever upon their converſion, and the love of Christ constrained him
to it; (2 Cor. 5. 14.) it is the word that is uſed here, it pressed him in
spirit to it. And being thus preſſed, he testified to the Jews with all
poſſible ſolemnity and ſeriouſneſs, as that which he was perfeótly well
aſſured of himſelf, and atteſted to them as a faithful saying, and worthy
of all acceptation, that Jesus is the Christ, the Meſfiah promiſed to the
fathers, and expected by them.
III. We have him here abandoning the unbelieving Jews, and turning
from them to the Gentiles, as he had done in other places, v, 6.
Many of the Jews, and indeed the moſt of them, perſiſted in their con-
tradićtion to the goſpel of Chriſt, and would not yield to the ſtrongeſt
reaſonings, or the moſt winning perſuaſions; they “ oppoſed themſelves
and blaſphemed ; they ſet themſelves in battle array (ſo the word figni-
himſelf upon the Jews, ſo Paul by ſhaking his raiment fignified what
he ſaid, if poſſible to affect them with it. (1.) He had done his
part, and was clean from the blood of their ſouls; he had, like a faithful
watchman, given them warning, and thereby had delivered his soul, though
he could not prevail to deliver their’s; he had tried all methods to work
upon them, but all in vain, ſo that if they periſh in their unbelief, their
blood is not to be required at his hands; here and ch. 20. 26. he plainly
refers to Ezek. 33.8, 9. It is very comfortable to a miniſter to have
the teſtimony of his conſcience for him, that he has faithfully diſcharged
his truſt by warning finners. (2.) They would certainly periſh if they
perfiſted in their unbelief, and the blame would lie wholly upon them-
ſelves; “Your blood be upon your own heads, you will be your own de-
ſtroyers, your nation will be ruined in this world, and particular perſons
will be ruined in the other world, and you alone shall bear it.” If any
thing would frighten them at laſt into a compliance with the goſpel,
ſurely this would. . -
3. Having given them over, yet he does not give over his work;
though Iſrael be not gathered, Chriſt and his gºal ſhall be glorious ;
“ From henceforth I will go unto the Gentiles? d the Jews cannot
complain, for they had the firſt offer, and a fair one, made to them. The
| gueſts that were firſt invited will not come, and the proviſion muſt not
be loſt, gueſts muſt be had therefore from the highways, and the hedges.
“We would have gathered the Jews, (Matth. 23. 37.) would have healed
them, (Jer. 51. 9.) and they would not ; but Chriſt muſt not be a Head
without a body, nor a Foundation without a building, and therefore if
they will not, we muſt try whether others will.” Thus the fall and
diminishing of the Jews were the riches of the Gentiles; and Paul ſaid
this to their faces, not only becauſe it was what he could juſtify, but to
provoke them to jealouſy, Rom. 11. 12, 14. -
7. And he departed thence, and entered into a certain
man’s houſe, named Juſtus, one that worſhipped God,
whoſe houſe joined hard to the ſynagogue. 8. And Criſ-
pus, the chief ruler of the ſynagogue, believed on the Lord
with all his houſe; and many of the Corinthians hearing
believed, and were baptized. 9. Then ſpake the Lord to
Paul in the night by a viſion, Be not afraid, but ſpeak, and
hold not thy peace: 1.O. For I am with thee, and no man
ſhall ſet on thee, to hurt thee: for I have much people
in this city. 11. And he continued there a year and fix
months, teaching the word of God among them.
Here we are told,
I. That Paul changed his quarters. Chriſt direéted his diſciples,
when he ſent them forth, not to go from houſe to houſe ; (Luke 10. 7.)
but there might be occaſion to do it, as Paul did here. . He departed
out of the ſynagogue, being driven out by the perverſeneſs of the unbe-
lieving Jews, and he entered into a certain man’s houſe, named Justus,
v. 7. It ſhould ſeem, he went to this man’s houſe, not to lodge, for he
continued with Aquila and Priſcilla, but to preach. When the Jews
would not let him go on peaceably with his work in their meeting, this
honeſt man opened his doors to him, and told him, he ſhould be welcome
to preach there ; and Paul accepted the motion ; it was not the firſt
time that God’s ark had taken up its lodging in a private houſe. When
Paul could not have liberty to preach in the ſynagogue, he preached in
a houſe, without any diſparagement to his doćtrine. But obſerve the
account of this man and his houſe.
of it. They reſolved they would not believe it themſelves, and would
do all they could to keep others from believing it; they could not argue
againſt it, but what was wanting in reaſon they made up in ill language ;
they blaſphemed, ſpake reproachfully of Chriſt, and in him of God him-
ſelf, as Rev. 13, 5, 6. To juſtify their infidelity, they broke out into
downright blaſphemy.
I. The man was next door to a Jew ; he was one that worshipped
God, he was not an idolater, though he was a Gentile, but was a wor-
ſhipper of the God of Iſrael, and him only, as Cornelius ; that Paul
might give the leſs offence to the Jews, though he had abandoned them,
he ſet up his meeting in that man’s houſe. Even then when he was
under a neceſſity of breaking off from them to turn to the Gentiles, yet
2. Paul hereupon declared himſelf diſcharged from them, and left | he would ſtudy to oblige them. - -
THE ACTs, XVIII.
Paul at Corinth.
2. The houſe was next door to the ſynagogue, it joined cloſe to it ;
which ſome perhaps might interpret as done with deſign to draw people
from the ſynagogue to the meeting ; but I rather think it was done in
charity, to ſhew that he would come as near them as he could, and was
ready to return to them if they were but willing to receive his meſſage,
and would not contradićt and blaſpheme as they had done. -
II. That Paul ſaw the good fruit of his labours preſently, both among
Jews and Gentiles. &
1. Criſpus a Jew, an eminent one, the “chief ruler of the ſynagogue,
believed on the Lord Jeſus, with all his houſe,” v. 8. It was for the
honour of the goſpel, that there were ſome rulers, and perſons of the
firſt rank both in church and ſtate, that embraced it. This would leave
the Jews inexcuſable, that the ruler of their ſynagogue, who may be ſup-
poſed to have excelled the reſt in knowledge of the ſcriptures and zeal
for their religion, believed the goſpel, and yet they oppoſed and blaſ-
phemed it. Not only he, but his houſe, believed, and, probably, were
baptized with him by Paul, 1 Cor. 1. 14. r
2. Many of the Corinthians, who were Gentiles, (and ſome of them
perſons of an ill charaćter, as appears 1 Cor. 6. 11; ſuch were ſome of you,)
hearing, believed, and were baptized. Firſt, they heard, for faith comes by
hearing. Some perhaps came to hear Paul, under ſome convićtions of
conſcience, that the way they were in was not right; but it is probable
that the moſt came only for curioſity, becauſe it was a new doćtrine that
was preached; but hearing, they believed, by the power of God working
upon them ; and believing, they were baptized, and ſo fixed for Chriſt,
took upon them the profeſſion of chriſtianity, and became entitled to the
privileges of chriſtians.
III. That Paul was encouraged by a viſion to go on with his work
at Corinth ; (v. 9.) “The Lord Jeſus ſpake to Paul in the night by a
viſion ;” when he was muſing on his work, communing with his own heart
upon his bed, and confidering whether he ſhould continue here or no, what
method he ſhould take here, and what probability there was of doing
good, then Chriſt appeared very ſeaſonably to him, and in the multitude
of his thoughts within him delighted his ſoul with divine conſolations.
1. He renewed his commiſſion and-charge to preach the goſpel; “ Be
not afraid of the Jews ; though they areaway outrageous, and perhaps
the more enraged by the converſion of the shief ruler of their ſynagogue;
be not afraid of the magiſtrates ºthe-eity, for they have “no power
againſt thee but what is given-them...fºem above.’ It is the cauſe of
heaven thou art pleading, do it boldly. “Be not afraid of their words,
nor diſmayed at their looks; but ſpeak, and hold not thy peace ;’ let
ſlip no opportunity of ſpeaking to them, cry aloud, ſpare not ; do not
hold thy peace from ſpeaking for fear of them, nor hold thy peace in
ſpeaking;” (if I may ſo ſay ;) “do not ſpeak ſhyly and with caution,
but plainly and fully and with courage; ſpeak out, uſe all the liberty of
ſpirit that becomes an ambaſſador for Chriſt.”
2. He aſſured him of his preſence with him, which was ſufficient to
animate him, and put life and ſpirit into him ; “Be not afraid, for I am
with thee to protećt thee, and bear thee out, and to deliver thee from all
thy fears : ſpeak, and hold not thy peace; for I am with thee, to own
what thou ſayeſt, to work with thee, and to confirm the word by ſigns
following.” The ſame promiſe that ratified the general commiſſion,
(Matth. 28. 19, 20.) Lo, I am with you always, is here repeated. They
that have Chriſt with them, need not to fear, and ought not to ſhrink.
3. He gave him a warrant of protećtion to ſave him harmleſs ; “ No
man shall ſet on thee to hurt thee; thou ſhalt be delivered out of the
hands of wicked and unreaſonable men, and ſhalt not be driven hence, as
thou waſt from other places, by perſecution.” He does not promiſe,
that no man should set on him ; (for the next news we hear, is, that he
is set upon, and brought to the judgment ſeat, v. 12.) but, “No man |
shall set on thee to hurt thee; the remainder of their wrath ſhall be re-
strained ; thou ſhalt not be beaten and impriſoned here, as thou waſt at
Philippi.” Paul met with coarſer treatment at firſt than he did after.
ward, and was now “ comforted according to the time wherein he had
been afflicted.” Trials ſhall not laſt always, Pſ, 66. 10... 12. Or, we
may take it more generally ; “No man shall set on thee, rà xxx&azi as—
to do evil to thee; whatever trouble they may give thee, there is no real
evil in it. They may kill thee, but they cannot hurt thee; for I am with
thee,” Pſ. 23. 4. Iſa. 41. 10.
4. He gave him a proſpect of ſucceſs; “ For I have much people in
this city. Therefore no man ſhall prevail to obſtruct thy work, there-
fore I will be with thee to own thy work, and therefore do thou go on
vigorouſly and cheerfully in it; for there are many in this city that are
to be effectually called by thy miniſtry, in whom thou ſhalt see of the
Vol. V. No. 94.
travail of thy soul.” Azès is go, roads—There is to me a great people
here. The Lord knows them that are his, yea, and them that ſhall be
his : for it is by his work upon them that they become his, and known
unto him are all his works. “I have them, though they yet know me
not ; though yet they are led captive by Satan at his will; for the Fa-
ther has given them me, to be a ſeed to ſerve me ; I have them written
in the book of life; I have their names down, and of all that were
given me I will loſe none; I have them, for I am ſure to have them ;”
whom he did predestinate, them he called. In this city, though it be a
very profane wicked city, full of impurity, and the more ſo for a temple
of Venus there, to which there was great reſort ; yet in this heap, that
ſeems to be all chaff, there is wheat; in this ore, that ſeems to be all droſs,
there is gold. Let us not deſpair concerning any place, when even in
Corinth, Chriſt had much people.
IV. That upon this encouragement he made a long ſtay there;
(v. 11.) “He continued at Corinth a year and fix months,” not to take
his eaſe, but to follow his work, teaching the word of God among them ;
and it being a city flocked to from all parts, he had opportunity there
of preaching the goſpel to ſtrangers, and ſending notice of it thence to
other countries. He ſtayed ſo long,
1. For the bringing in of thoſe that were without. Chriſt had much
people there, and by the power of his grace he could have had them all
converted in one month or week, as at the firſt preaching of the goſpel,
when thouſands were incloſed at one caſt of the net ; but God works
variouſly. The people Chriſt has at Corinth muſt be called in by de-
grees, ſome by one ſermon, others by another; we see not yet all things
put under Christ. Let Chriſt’s miniſters go on in their duty, though their
work be not done all at once ; nay, though it be done but a little at a time.
2. For the building up of thoſe that were within. Thoſe that are
converted, have ſtill need to be taught the word of God; and particular
need at Corinth to be taught it by Paul himſelf: for no ſooner was the
good seed sown in that field, than the enemy came and sowed tares, the
falſe apostles, thoſe deceitful workers, whom Paul in his epiſtles to the
Corinthians complains ſo much of. When the hands of Jewiſh perſecu-
tors were tied, who were profeſſed enemies to the goſpel, Paul had a
more vexatious trouble created him, and the church more miſchievous
damage done it, by the tongue of judaizing preachers, who, under co-
lour of the chriſtian name, undermined the very foundations of chriſti-
anity. Soon after Paul came to Corinth, it is ſuppoſed that he wrote .
the firſt epiſtle to the Theſſalonians, which in order of time was the firſt
of all the epiſtles he wrote by divine inſpiration; and the ſecond epiſtle
to the ſame church was written not long after. Miniſters may be ſerv-
ing Chriſt, and promoting the great ends of their miniſtry, by writing
good letters, as well as by preaching good ſermons.
12. And when Gallio was the deputy of Achaia, the
Jews made inſurreótion with one accord againſt Paul, and
brought him to the judgment-ſeat, 13. Saying, This fellow
perſuadeth men to worſhip God contrary to the law. 14.
And when Paul was now about to open his mouth, Gallio
ſaid unto the Jews, If it were a matter of wrong or wicked
lewdneſs, O ye Jews, reaſon would that I ſhould bear with
you: 15. But if it be a queſtion of words and names, and
of your law, look ye to it; for I will be no judge of ſuch
matters. 16. And he drave them from the judgment-
ſeat. 17. Then all the Greeks took Soſthenes, the chief
ruler of the ſynagogue, and beat him before the judgment-
ſeat. And Gallio cared for none of thoſe things.
We have here an account of ſome diſturbance given to Paul and his
friends at Corinth, but no great harm done, nor much hinderance given
to the work of Chriſt there.
I. Paul is accuſed by the Jews before the Roman governor, v. 12, 13.
The governor was Gällio, deputy of Achaia, that is, proconful; for
Achaia was a conſular province of the empire. This Gallio was elder
brother to the famous Seneca ; in his youth he was called Novatus, but
took the name of Gallio upon his being adopted into the family of Julius
Gallio ; he is deſcribed by Seneca his brother, to be a man of great in-
genuity and great probity, and a man of a wonderful good temper; he
was called Dulcis Gallio–Sweet Gallio, for his ſweet diſpoſition ; and is
|
ſaid to have been univerſally beloved. Now obſerve,
- O o

THE ACTS, XVIII.
1. How rudely Paul is apprehended, and brought before Gallio;
“The Jews made inſurreótion with one accord againſt Paul.” They
were the ringleaders of all the miſchief againſt Paul, and they entered
into a confederacy to do him a miſchief; they were unanimous in it,
they came upon him with one accord, hand joined in hand to do this
wickedneſs; they did it with violence and fury, they made an insurrec-
tion to the diſturbance of the public peace, and hurried Paul away to the
judgment-scat, and, for aught that appears, allowed him no time to pre-
pare for his trial. - -
2. How falſely Paul is accuſed before Gallio; (v. 13.) “This fellow
perſuades men to worſhip God contrary to the law.” They could not
charge him with perſuading men not to worſhip God at all, or to worship
other gods, (Deut. 13. 2.) but only to worship God in a way contrary
to the law. The Romans allowed the Jews in their provinces the obſer-
vation of their own law; and what then 2 Muſt they therefore be proſe-
cuted as criminals, who worſhip God in any other way 2 Does their to-
leration include a power of impoſition ? But the charge was unjuſt ; for
their own law had in it a promiſe of a “Prophet whom God would raiſe
up to them, and him they ſhould hear.” Now Paul perſuaded them to
believe in this Prophet, who was come, and to hear him, which was
according to the law ; for he “came not to deſtroy the law, but to fulfil
it.” The law relating to the temple-ſervice thoſe Jews at Corinth could
not obſerve, becauſe of their diſtance from Jeruſalem, and there was no
part of their ſynagogue-worſhip which Paul contradićted. Thus when
people are “taught to worſhip God in Chriſt, and to worſhip him in the
Spirit,” they are ready to quarrel, as if they were taught to worship him
contrary to the law ; whereas this is indeed perfeótive of the law.
II. Gallio, upon the firſt hearing, or rather without any hearing at
all, diſmiſſes the cauſe, and will not take any cognizance of it, v. 14, 15.
Paul was going about to make his defence, and to ſhew that he did not
teach men to worship God contrary to the law ; but the judge, being re-
ſolved not to paſs any ſentence upon this cauſe, would not give himſelf
the trouble of examining it. Obſerve, -
1. He ſhews himſelf very ready to do the part of a judge in any
n atter that it was proper for him to take cognizance of. He said to the
Jews, that were the proſecutors, “If it were a matter of wrong, or wicked
lewdneſs, if you could charge the priſoner with theft or fraud, with mur-
der or rapine, or any act of immorality, I ſhould think myſelf bound to
bear with you in your complaints, though they were clamorous and
noiſy ;” for the rudeneſs of the petitioners was no good reaſon, if their
cauſe was juſt, why they ſhould not have juſtice dome them; it is the
duty of magiſtrates to right the injured, and to animadvert upon the in-
jurious ; and if the complaint be not made with all the decorum that
might be, yet they ſhould hear it out. But,
2. He will by no means allow them to make a complaint to him of a
thing that was not within his juriſdićtion; (v. 15.) “If it be a question
of words and names, and of your law, look ye to it : end it among your-
clves as you can ; but I will be no judge of such matters ; you ſhall
neither burthen my patience with the hearing of it, nor burthen my con-
ſcience with giving judgment upon it;” and therefore, when they were
urgent and preſſing to be heard, he drave them from the judgment-seat,
(v. 16.) and ordered another cauſe to be called.
Now, (1.) Here was ſomething right in Gallio’s condućt, and praiſe-
worthy—that he would not pretend to judge of things he did not un-
derſtand ; that he left the Jews to themſelves in matters relating to
their own religion, but yet would not let them, under pretence of that,
run down Paul, and abuſe him ; or, at leaſt, would not himſelf be the tool
of their malice, to give judgment againſt him ; he looked upon the matter
to be not within his juriſdićtion, and therefore would not meddle in it.
But, (2.) It was certainly wrong to ſpeak ſo ſlightly of a law and
religion which he might have known to be of God, and which he ought
to have acquainted himſelf with. In what way God is to be worſhipped,
whether Jeſus be the Meſfiah, whether the goſpel be a divine revelation,
were not questions of words and names, as he ſcornfully and profanely
called them ; they are queſtions of vaſt importance, and in which, if he
had underſtood them himſelf aright, he would have ſeen himſelf nearly
concerned. He ſpeaks as if he boaſted of his ignorance of the ſcriptures,
and took a pride in it; as if it were below him to take notice of the law
of God, or make any inquiries concerning it.
III. The abuſe done to Soſthenes, and Gallio’s unconcernedneſs in it,
v. 17.
1. The parties put a great contempt upon the court, when “they
took Soſthenes and beat him before the judgment-ſeat.” Many conjec-
tures there are concerning this matter, becauſe it is uncertain who this
|
Paul at Corinth.
Soſthenes was, and who the Greeks were, that abuſed him. It ſeems
moſt probable, that Softhenes was a chriſtian, and Paul’s particular friend,
that appeared for him on this occaſion, and probably had taken care of
his ſafety, and conveyed him away, when Gallio diſmiſſed the cauſe; ſo
that, when they could not light on Paul, they fell foul on him who pro-
te&ted him. It is certain that there was one Soſthenes that was a friend
of Paul, and well known at Corinth ; it is likely, he was a miniſter, for
Paul calls him his brother, and joins him with himſelf in his firſt epiſtle
to the church at Corinth, (1 Cor. 1. 1.) as he does Timothy in his ſe-
cond, and it is probable that this was he , he is ſaid to be a ruler of the
synagogue, either joint-ruler with Crispus, (v. 8.) or a ruler of one Syna-
gogue, as Criſpus was of another. As for the Greeks that abuſed him,
it is very probable that they were either Helleniſt Jews, or Jewiſh Greeks,
thoſe that joined with the Jews in oppoſing the goſpel; (v. 4, 6.) and
that the native Jews put them on to do it, thinking it would in them be
leſs offenſive. They were ſo enraged againſt Paul, that they beat Sos-
thenes ; and ſo enraged againſt Gallio, becauſe he would not countenance
the proſecution, that they beat him before the judgment-seat, whereby they
did, in effect tell him, that they cared not for him ; if he would not be
their executioner, they would be their own judges.
2. The court put no leſs a contempt upon the cauſe, and the perſons
too ; but Gallio cared for none of theſe things. If by this be meant that
he cared not for the affronts of bad men, it was commendable; while he
ſteadily adhered to the laws and rules of equity, he might deſpiſe their
contempts; but if it be meant, (as I think it is,) that he concerned not
himſelf for the abuſes done to good men, it carries his indifference too
far, and gives us but an ill character of him. Here is wickedness done
in the place of judgment, (which Solomon complains of, Eccl. 3. 16.)
and nothing done to diſcountenance and ſuppreſs it. , Gallio, as a judge,
ought to have protećted Soſthenes, and reſtrained and puniſhed the
Greeks that aſſaulted him ; for a man to be mobbed in the ſtreet or in
the market, perhaps, may not be eaſily helped ; but to be ſo in his court,
the judgment-ſeat, the court fitting and not concerned at it, is an evidence
“ that truth is fallen in the ſtreet, and equity cannot enter ;” for
“he that departeth from evtºmatºath himſelf a prey,” Iſa. 59. i4, 15.
Thoſe that ſee and hear of sºutherings of God’s people, and have no
ſympathy with them, or concern for them, do not pity and pray for
#. it º all one to jº. the intereſts . º, OF
ſwim, are of the ſpirit of Galliºrefe: Who, when a good man was abuſed
before his face, cared for none of these things ; like them that were “ at
eaſe in Zion, and were not grieved for the afflićtion of Joſeph,” (Amos
6. 6.) like “the king and Haman, that ſat down to drink when the
city Shuſhan was perplexed,” Eſth. 3. 15.
18. And Paul after this tarried there yet a good while,
and then took his leave of the brethren, and ſailed thence
into Syria, and with him Priſcilla and Aquila; having
ſhorn his head in Cenchrea: for he had a vow. 19. And
he came to Epheſus, and left them there: but he himſelf
entered into the ſynagogue, and reaſoned with the Jews.
20. When they deſired him to tarry longer time with
them, he conſented not; 21. But bade them farewell,
ſaying, I muſt by all means keep this feaſt that cometh in
Jeruſalem : but I will return again unto you, if God will.
And he ſailed from Epheſus. 22. And when he had
landed at Caeſarea, and gone up, and ſaluted the church, he
went down to Antioch. 23. And after he had ſpent ſome
time there, he departed, and went over all the country of
Galatia and Phrygia in order, ſtrengthening all the diſ.
ciples.
We have here Paul in motion, as we have had him at Corinth for
ſome time at reſt, but in both buſy, very buſy in the ſervice of Chriſt ;
if he ſat ſtill, if he went about, ſtill it was to do good. Here is,
I. Paul’s departure from Corinth, v. 18.
1. He did not go away till ſome time after the trouble he met with
there ; from other places he had departed when the ſtorm roſe, but not
from Corinth, becauſe there it was no ſooner riſen than it fell again.
Some tell us, that Gallio did privately countenance Paul, and took him
into his favour, and that this occaſioned a correſpondence between Paul

THE ACTS, XVIII.
Paul at Epheſus and Jeruſalem.

and Seneca, Gallio’s brother, which fome of the ancients ſpeak of. After
this, he tarried there yet a good while, ſome think, beyond the year and
half, mentioned, v. 11. While he found he laboured not in vain, he con-
tinued labouring. i
2. When he went, he took
much affection, with ſuitable comforts and counſels, and prayers at part-
ing, commending what was good, reproving what was otherwiſe, and
giving them neceſſary cautions againſt the wiles of the falſe apoſtles;
and his farewell ſermon would leave impreſſions upon them.
3. He took with him Priſcilla and Aquila, becauſe they had a mind
to accompany him ; for they ſeemed diſpoſed to remove, and not in-
clined to ſtay long at a place; a diſpoſition which may come from a good
principle, and have good effects, and therefore ought not to be con-
demned in others, though it ought to be ſuſpected in ourſelves. There
was a mighty friendſhip contračted between them and Paul, and therefore
when he went they begged to go along with him.
4. At Cenchrea, which was hard by Corinth, the port where thoſe H
that went to ſea from Corinth took ſhip, either Paul or Aquila (for the
original does not determine which) had his head ſhaved, to diſcharge
himſelf from the vow of a Nazarite. “Having ſhorn his head at Cen-
chrea; for he had a vow.” Thoſe that lived in Judea were, in ſuch a
caſe, bound to do it at the temple ; but thoſe who lived in other coun-
tries might do it in other places. The Nazarite’s head was to be ſhaved,
when either his conſecration was accidently polluted, in which caſe he
muſt begin again, or when the days of his ſeparation were fulfilled, (Numb.
6. 9, 13, 18.) which we ſuppoſe, was the caſe here. Some throw it upon
Aquila, who was a Jew, (v. 2.) and retained perhaps more of his Ju-
daiſm than was convenient ; but I ſee no harm in admitting it con-
cerning Paul, for concerning him we muſt admit the ſame thing, (ch. 21.
24, 26.) not only in compliance for a time with the Jews, to whom he
became as a Jew, (1 Cor. 9. 20.) that he might win upon them, but be-
cauſe the vow of the Nazarites, though ceremonial, and as ſuch ready to
vaniſh away, had yet a great deal of moral and very pious fignificance,
and therefore was fit to die the laſt of all the Jewiſh ceremonies. The
Nazarites are joined with the prophets, (Amos 2. 11.) and were very
much the glory of Iſrael; (Lam. 4. 7.) and therefore it is not ſtrange
if Paul bound himſelf for ſome time with the vow of a Nazarite from
wine and ſtrong drink, and from being trimmed, to recommend himſelf
to the Jews; and from this he now diſcharged himſelf.
II. Paul's calling at Ephesus, which was the metropolis of the leſſer
Afia, and a ſea-port.
1. There he left Aquila and Priscilla ; not only becauſe they would be
but burthenſome to him in his journey, but becauſe they might be ſer-
viceable to the intereſts of the goſpel at Epheſus. Paul intended ſhortly
to ſettle there for ſome time, and he left Aquila and Priſcilla there in
the mean time, for the ſame end as Chriſt ſent his diſciples before to
every place where he himſelf would come, to prepare his way. Aquila
and Priſcilla might, by private converſation, being very intelligent judi-
cious chriſtians, diſpoſe the minds of many to give Paul, when he ſhould |
come among them, a favourable reception, and to underſtand his preach-
ing; therefore he calls them his helpers in Christ Jesus, Rom. 16. 3.
2. There he preached to the Jews in their ſynagogue; though he did
but call there in his journey, yet he would not go without giving them
a ſermon; he entered into the synagogue, not as a hearer, but as a preacher,
for there he reasoned with the Jews. Though he had abandoned the Jews
at Corinth, who oppoſed themſelves, and blaſphemed, yet he did not,
for their fakes, decline the ſynagogues of the Jews in other places, but
ſtill made the firſt offer of the goſpel to them. We muſt not condemn
a whole body or denomination of men, for the ſake of ſome that condućt
themſelves ill.
3. The Jews at Epheſus were ſo far from driving Paul away, that they
courted his ſtay with them ; (v. 20.) They deſired him to tarry longer
with them, to inſtrućt them in the goſpel of Chriſt. These were more
noble, and better bred than thoſe Jews at Corinth, and other places;
and it was a fign that God had not quite caſt away his people, but had a
remnant among them.
4. Paul would not ſtay with them now ; He conſented not ; but bade
them farewell; he had further to go : he must by all means keep this feast
at Jerusalem; not that he thought himſelf bound in duty to it, (he
knew the laws of the feaſts were no longer binding,) but he had buſineſs
at Jeruſalem, (whatever it was,) which would be beſt done at the time
of the feaſt, when there was a general rendezvous of all the Jews from
all parts ; which of the feasts it was, we are not told, probably it was
leave of the brethren, ſolemnly, and with
5. He intimated his purpoſe, after this journey, to come and ſpend
ſome time at Epheſus ; being encouraged by their kind invitation to
hope that he ſhould do good among them ; it is good to have opportu-
nities in reſerve, when one good work is over, to have another to apply
ourſelves to ; I will return again to you, but he inſerts that neceſſary pro-
viſo, if God will. Our times are in God’s hand ; we purpoſe, but he
diſpoſes; and therefore we muſt make all our promiſes with ſubmiſſion
to the will of God. “If the Lord will, we ſhall live, and do this or
that.” “I will return again to you, if the Spirit ſuffer me;” (ch. 16.7.)
that was included in Paul’s caſe; not only if providence permit, but if
God do not otherwiſe direct my motions. -
III. Paul’s viſit to Jeruſalem; a ſhort viſit it was, but it ſerved as a
token of reſpect to that truly mother-church. -
1. He came by ſea to that port that lay next at Jeruſalem ; he sailed
jrom Ephesus, (v. 21.) and landed at Caesarea, v. 22. He choſe to go
#. for expedition and for ſafety, and that he might “fee the works
of the Lord, and his wonders in the deep.” Joppa had been the port
for Jeruſalem, but Herod having improved Caeſarea, and the port at
Joppa being dangerous, that was generally made uſe of.
2. He went up, and saluted the church ; by which, I think, is plainly
meant the church at Jeruſalem, which is emphatically called the church,
becauſe there the chriſtian church began, ch. 15. 4. Paul thought it
requiſite to ſhew himſelf among them, that they might not think his ſuc-
ceſs among the Gentiles had made him think himſelf either above them,
or eſtranged from them; or that the honour God had put upon him,
made him unmindful of the honour he owed to them. His going to sa-
lute the church at Jerusalem, intimates, (1.) That it was a very friendly
viſit that he made them, in pure kindneſs, to inquire into their ſtate, and
to teſtify his hearty good-will to them. Note, The increaſe of our new
friends ſhould not make us to forget our old ones, but it ſhould be a plea-
ſure to good men and good miniſters, to revive former acquaintance.
The miniſters at Jeruſalem were conſtant reſidents, Paul was a conſtant
itinerant; but he took care to keep up a good correſpondence with them,
that they might rejoice with him in his going out, and he might rejoice
with them in their tents, and they might both congratulate and wiſh well
to one another’s comfort and ſucceſs. (2.) That it was but a ſhort
viſit; he went up, and ſaluted them, perhaps, with the holy kiss, and made
no ſtay among them. It was defigned but for a tranſient interview, and
yet Paul undertook this long journey for that. This is not the world
we are to be together in. God’s people are the salt of the earth, diſ-
perſed and ſcattered; yet it is good to ſee one another ſometimes, if it
be but to ſee one another, that we may confirm mutual love, may the
better keep up our ſpiritual communion with one another at a diſtance,
and may long the more for that heavenly Jeruſalem, in which we hope to
be together for ever.
IV. His return through thoſe countries where he had formerly
preached the goſpel. -
1. He went and spent some time in Antioch, among his old friends there,
whence he was firſt ſent out to preach among the Gentiles, ch. 13. 1. He
went down to Antioch, to refreſh himſelf with the fight and converſa-
tion of the miniſters there, and a very good refreſhment it is to a faithful
miniſter, to have for a while the ſociety sf his brethren ; for “as iron
ſharpeneth iron, ſo doth a man the countenance of his friend.” Paul’s
coming to Antioch would bring to remembrance the former days, which
would furniſh him with matter for freſh thankſgiving.
2. “ Thence he went over the country of Galatia and Phrygia in
order,” where he had preached the goſpel, and planted churches ; which,
though very briefly mentioned, (ch. 16. 6.) was yet a glorious work, as
appears by Gal. 4. 14, 15. where Paul ſpeaks of his preaching of the
goſpel to the Galatians at the firſt, and their receiving him as an angel of
God. Theſe country-churches (for ſuch they were, (Gal. 1. 2.) and
we read not of any city in Galatia where a church was) Paul viſited in
order as they lay, watering what he had been inſtrumental to plant, and
strengthening all the disciples. His very coming among them, and
owning them, were a great ſtrengthening to them and their miniſters.
Paul’s countenancing of them was encouraging them ; but that was not
all ; he preached that to them which ſtrengthened them, which con-
firmed their faith in Chriſt, and their reſolutions for Chriſt, and their
pious affections to him. Diſciples need to be ſtrengthened, for they are
compaſſed about with infirmity ; miniſters muſt do what they can to
ftrengthen them, to ſtrengthen them all, by direéting them to Chriſt,
and bringing them to live upon him, whoſe strength is perfected in their
weakneſs, and who is himſelf their Strength and Song.
the paſſover, which was the moſt eminent.
THE ACTS, XVIII,
24. And a certain Jew named Apollos, born at Alexan-
dria, an eloquent man, and mighty in the ſcriptures, came
to Epheſus. 25. This man was inſtrućted in the way of
the Lord; and being fervent in the ſpirit, he ſpake and
taught diligently the things of the Lord, knowing only
the baptiſm of John, 26. And he began to ſpeak boldly
in the ſynagogue: whom when Aquila and Priſcilla had
heard, they took him unto them, and expounded unto
him the way of God more perfeótly. 27. And when he
was diſpoſed to paſs into Achaia, the brethren wrote, ex-
horting the diſciples to receive him : who, when he was
come, helped them much which had believed through
grace: 28. For he mightily convinced the Jews, and that
publicly, ſhewing by the ſcriptures that Jeſus was Chriſt.
The ſacred hiſtory leaves Paul upon his travels, and goes here to meet
Apollos at Epheſus, and to give us ſome account of him, which was ne-
ceſſary to our underſtanding ſome paſſages in Paul’s epiſtles.
I. Here is an account of his chara&ter, when he came to Ephesus.
1. He was a Jew, born at Alexandria in Egypt, but of Jewiſh pa-
rents; for there were abundance of Jews in that city, fince the diſperfion
of the people, as it was foretold, (Deut. 28.68.) The Lord shall bring
thee into Egypt again. His name was not Apollo, the name of one of
the heathen gods, but Apollos, ſome think, the ſame with Apelles, Rom.
16. 10. *
2. He was a man of excellent good parts, and well fitted for public
ſervice; he was an eloquent man, and mighty in the ſtriptures of the Old
Teſtament, which he was, as a Jew, brought up in the knowledge of. (1.)
He had a great command of language, he was an eloquent man ; he was
&yhe A6919–a prudent man, ſo ſome ; a learned man, ſo others; histo-
riarum peritus—a good historian ; which is an excellent qualification for
the miniſtry : he was one that could ſpeak well, ſo it properly ſignifies ;
he was an oracle of a man ; he was famous for ſpeaking pertinently and
cloſely, fully and fluently, upon any ſubjećt. (2.) He had a great com-
mand of ſcripture-language, and that was the eloquence he was remarkable
for ; he came to Epheſis, being mighty in the ſcriptures, ſo the words are
placed ; having an excellent faculty of expounding ſcriptures, he came to
Epheſus, which was a public place, to trade with that talent, for the
honour of God and the good of many. He was not only ready in the
ſcriptures, able to quote texts off-hand, and repeat them, and tell you
where to find them ; (many of the carnal Jews were ſo, who were there- |
fore ſaid to have the form of knowledge, and the letter of the law ;) but he
was mighty in the ſcriptures; he underſtood the ſenſe and meaning of
them, he knew how to make uſe of them and to apply them, how to
reaſon out of the ſcriptures, and to reaſon ſtrongly; a convincing, com-
manding, confirming power went along with all his expoſitions and ap-
plications of the ſcripture. It is probable that he had given proof of his
knowledge of the ſcriptures, and his abilities in them, in many ſynagogues
of the Jews. -
3. He was inſtructed in the way of the Lord ; that is, he had ſome
acquaintance with the doćtrine of Chriſt, had got ſome general notions
of the goſpel and the principles of chriſtianity, “ that Jeſus is the Chriſt,
and that Prophet that ſhould come into the world ;” the firſt notice of
this would be readily embraced by one that was ſo mighty in the ſcrip-
ture as Apollos was, and therefore underſtood the ſigns of the times. He
was instructed, warnxmpiyê–he was catechiſed, (ſo the word is,) either
by his parents or by miniſters ; he was taught ſomething of Chriſt and
the way of ſalvation by him. Thoſe that are to teach others, muſt firſt
be themſelves taught the word of the Lord, not only to talk of it, but to
walk in it. It is not enough to have our tongues tuned to the word of
the Lord, but we muſt have our feet directed into the way of the Lord.
4. Yet he knew only the baptiſm of John ; he was instructed in the goſ.
pel of Christ as far as John’s miniſtry would carry him, and no farther;
he knew “the preparing of the way of the Lord, by that voice crying
in the wilderneſs,” rather than the way of the Lord itſelf. We cannot
but think he bad heard of Chiiſt’s death and reſurre&tion, but he was not
let into the myſtery of them, had not had opportunity of converſing with
any of the apoſtles fince the pouring out of the Spirit ; or he had himſelf
been baptized only with the baptiſm of John, but was not baptized with
the Holy Ghost, as the diſciples were at the day of Pentecost.
II. We have here the employment and improvement of his gifts at
The Charaćter of Apollos,
Epheſus; he came thither, ſeeking opportunities of doing and getting
good; and he found both. *
1. He there made a very good uſe of his gifts in public ; he came,
probably, recommended to the ſynagogue of the Jews, as a fit man to be
a teacher there, and, according to the light he had, and the meaſure of the
| gift given to him, he was willing to be employed; (v. 25.) “Being fer-
vent in the Spirit, he ſpake and taught diligently the things of the Lord.”
Though he had not the miraculous gifts of the Spirit, as the apoſtles had,
he made uſe of the gifts he had ; for the diſpenſition of the Spirit, what-
ever the meaſure of it is, is given to every man to profit withal. And our
Saviour, by a parable, defigned to teach his miniſters, that though they
had but one talent they muſt not bury that. '. -
We have ſeen how Apollos was qualified with a good head and a good
tongue; he was “an eloque it man, and mighty in the ſcriptures;” he
had a good ſtock of uſeful knowledge, and had an excellent faculty of
communicating it. Let us now ſee what he had further to recommend
him as a preacher; and his example is recommended to the imitation of
all preachers: +
(i.) He was a lively affectionate preacher ; as he had a good head,
ſo he had a good heart; he was ſervent in ſpirit ; he had in him a great
deal of divine fire as well as divine light; was burning, as well as ſhining.
He was full of zeal for the glory of God, and the ſalvation of precious
ſouls. This appeared both in his forwardneſs to preach when he was
called to it by the rulers of the ſynagogue, and in his ferveney in his
preaching ; he preached as one in earneſt, and that had his heart in his
work. What a happy compoſition was here ! Many are fervent in ſpirit,
but are weak in knowledge, in ſcripture-knowledge, and far to ſeek for
proper words, and full of improper ones; and, on the other hand, many
are eloquent enough, and mighly in the ſcriptures, and learned, and judi-
cious, but they have no life or fervency. Here was a complete “man
of God, thoroughly furniſhed for his work ;” both eloquent and fer-
vent, full both of divine knowledge and of divine affections.
(2.) He was an induſtrious laborious preacher; he ſhake and taught
diligently; he took pains in his preaching, what he delivered, was ela-
borate; and he did not offer that to God, or to the ſynagogue, that either
| coſt nothing, or coſt him nothing ; he firſt worked it upon his own heart,
i and then laboured to impreſs it on thoſe he preached it to ; he taught
diligently; &ne;6&s—accurately, exactly ; every thing he ſaid was well-
weighed. - --
(3.) He was an evangelical preacher; though he knew only the bap-
tiſm of John, yet that was the beginning of the goſpel of Chriſt, and
to that he kept cloſe; for he taught the things of the Lord, of the Lord
Chriſt, the things that tended to make way for him, and to ſet him up.
The things pertaining to the kingdom of the Meſſiah, were the ſubjećt he
choſe to infiſt upon ; not the things of the ceremonial law, though thoſe
would be pleaſing to his Jewiſh auditors; not the things of the Gentile
philoſophy, though he could have diſcourſed very well on thoſe things;
but the things of the Lord.
(4.) He was a courageous preacher ; “he began to ſpeak boldly in
the ſynagogue,” as one who, having put confidence in God, did not fear
the face of man; he ſpake as one that knew the truth of what he ſaid, and
and had no doubt of it; and that knew the worth of what he ſaid, and
was not afraid to ſuffer for it ; in the ſynagogue, where the Jews not
only were preſent, but had power, there he preached the things of God,
which he knew they were prejudiced againſt. -
2. He there made a good increaſe of his gifts in private, not ſo much
in ſtudy, as in converſation with Aquila and Priſcilla. If Paul or ſome
other apoſtle orevangeliſt had been at Ephesus, they would have inſtruct-
ed him ; but, for want of better help, Aquila and Priscilla (who were
tent-makers) “ expounded to him the way of God more perfectly.”
Obſerve, t &
(1.) Aquila and Priſcilla heard him preach in the ſynagogue. Though
in knowledge he was much inferior to them, yet, having excellent gifts
for public ſervice, they encouraged his miniſtry, by a diligent and conſtant
attendance upon it. Thus young miniſters, that are hopeful, ſhould be
countenanced by grown chriſtians, for it becomes them to fulfil all righ-
(2.j Finding him defe&tive in his knowledge of chriſtianity, they took
him to them, to lodge in the ſame houſe with them, and “expounded to
him the way of God,” the way of ſalvation by Jeſus Chriſt, more per-
ſectly. They did not take occaſion from what they obſerved of his defi-
|ciency, either to deſpiſe him themſelves, or to diſparage him to others ;
did not call him a young raw preacher, not fit to come into a pulpit,
| but confidered the diſadvantages he had laboured under, as knowing only
/
THE ACTs, XIX,
The Miniſtry of Apollos.
the baptiſm of John ; and having themſelves got great knowledge in
the truths of the goſpel by their long and intimate converſation with
Paul, they communicated what they knew to him, and gave him a clear,
diſtinét, and methodical account of thoſe things which before he had but
confuſed notions of. [1..] See here an inſtance of that which Chriſt has
promiſed, that to him that hath, shall be given ; he that has, and uſes what
he has, ſhall have more. He that diligently traded with the talent he
had, doubled it quickly. [2.] See an inſtance of truly chriſtian charity
in Aquila and Priſcilla; they did good according to their ability.
Aquila, though a man of great knowledge, yet did not undertake to ſpeak
in the ſynagogue, becauſe he had not ſuch gifts for public work as
Apollos had 5 but he furniſhed Apollos with matter, and then left him
to clothe it with acceptable words. Inſtrućting young chriſtians and
young miniſters privately in converſation, who mean well, and perform
well, as far as they go, is a piece of very good ſervice, both to them and
to the church. [3] See an inſtance of great humility in Apollos ; he
was a very bright young man, of great parts and learning, newly come
from the univerſity, a popular preacher, and one mightily cried up and
followed; and yet, finding that Aquila and Priſcilla were judicious ſe-
rious chriſtians, that could ſpeak intelligently and experimentally of the
things of God, though they were but mechanics, poor tent; makers, he
was glad to receive inſtruction from them, to be ſhewed by them his de-
fe&s and miſtakes, and to have his miſtakes reëtified by them and his de-
ficiences made up. Young ſcholars may gain a great deal by converſe
with old chriſtians, as young ſtudents in the law may by old pračtitioners.
Apollos, though he was instructed in the way of the Lord, did not reſt in
the knowledge he had attained, nor thought he underſtood chriſtianity
as well as any man, (which proud conceited young men are apt to do,)
but was willing to have it eapounded to him more perfectly. They that
know much ſhould covet to know more, and what they know to know
it better, preſſing forward toward perfection. [4.] Here is an inſtance
of a good woman, though not permitted to ſpeak in the church or in the
ſynagogue, yet doing good with the knowledge God had given her in
private converſe. Paul will have “the aged women to be teachers of
good things,” Titus 2. 3, 4. * tº
III. Here is his preferment to the ſervice of the church of Corinth,
which was a larger ſphere of uſefulneſs than Epheſus at preſent was.
Paul had ſet the wheels a-going in Achaia, and particularly at Corinth
the county-town; many were ſtirred up by his preaching to receive the
goſpel, and they needed to be confirmed; and many were likewiſe irri-
tated to oppoſe the goſpel, and they needed to be confuted. . Paul was
gone, was called away to other work, and now there was a fair occaſion
in this vacancy for Apollos to ſet in, who was fitted rather “to water
than to plant, to build up thoſe that were within than to bring in thoſe
that were without.” Now here we have, --
1. His call to this ſervice, not by a viſion, as Paul was called to Mace-
donia, no, nor ſo much as by the invitation of thoſe he was to go to ;
but, (1.) He himſelf inclined to go ; he was diſpoſed to paſs into Achaia ;
having heard of the ſtate of the churches there, he had a mind to try what
good he could do among them; though there were thoſe there who were
eminent for ſpiritual gifts, yet Apollos thought there might be ſome work
for him, and God diſpoſed his mind that way. (2.) His friends encou-
raged him to go, and approved of his purpoſe ; and he being a perfect
tranger there, they gave him a teſtimonial or letters of recommendation,
sº exhorting the diſciples in Achaia to entertain him and employ him.” In
this way, among others, the cummunion of churches is kept up, by the
recommending of members and miniſters to each other, when miniſters,
as Apollos here, are diſpoſed to remove. Though they at Epheſus had
a great loſs of his labours, they did not grudge them in Achaia the be-
nefit of them; but, on the contrary, uſed their intereſt in them to intro-
duce him; for the churches of Chriſt, though they are many, yet they
are OI) C,
2. His ſucceſs in this ſervice, which both ways anſwered his intention
and expectation ; for, - g ve
(1.) Believers were greatly edified, and they that had received the
goſpeſ were very much confirmed; “he helped them much, who had be-
iieved through grace.” Note, [l.l. Thoſe who believe in Chriſt, 1t IS
through grace that they believe i, it is “not of themſelves, it is God’s
gift to them,” it is his work in them. [2.] Thoſe who through grace
ão believe, yet ſtill have need of help : as long as they are here in this
world, there are remainders of unbelief, and ſomething lacking in their
faith to be perfeóted, and the work of faith to be fulfilled. [3.]. Faith-
ful miniſters are capable of being many ways helpful to thoſe who through
grace do believe, and it is their buſineſs to help them, to help them much;
WoL. V. No. 95.
º when a divine power goes along with them, they will be helpful to
them. -
2.) Unbelievers were greatly mortified, their obječtions were fully.
anſwered, the folly and ſophiſtry of their arguments were diſcovered, ſo
that they had nothing to ſay in defence of the oppoſition they made to
the goſpel; their mouths were ſtopped, and their faces filled with ſhame;
(v. 28.) “He mightily convinced the Jews, and that publicly,” before
the people; he did it, ivrévos—earneſtly, and with a great deal of vehe-
mence ; he took pains to do it; his heart was upon it, as one that was truly
deſirous both to ſerve the cauſe of Chriſt and to ſave the ſouls of men ;
he did it effectually and to univerſal ſatisfaction; he did it levi negotio—
with facility; the caſe was ſo plain, and the arguments ſo ſtrong on
Chriſt’s fide, that it was an eaſy matter to baffle all that the Jews could
ſay againſt it ; though they were ſo fierce, yet their cauſe was ſo weak
that he made nothing of their oppoſition. Now that which he aimed to
convince them of, was, “ that Jeſus is the Chriſt, that he is Meſſiah
promiſed to the fathers, who ſhould come, and they were to look for no
other.” If the Jews were but convinced of this—that Jeſus is Chriſt,
even their own law would teach them to hear him. Note, The buſineſs
of miniſters is to preach Chriſt; “We preach not ourſelves, but Chriſt
Jeſus the Lord.” The way he took to convince them, was, by the ſcrip-
tures ; thence he fetched his arguments; for the Jews owned the ſcrip-
tures to be of divine authority; and it was eaſy for him, who was mighty
in the ſcriptures, from them to ſhew that Jesus is the Christ. Note, Mi-
niſters muſt be able not only to preach the truth, but to prove it and de-
fend it, and to convince gainſayers with meekneſs and yet with power,
inſtrućting thoſe that oppoſe themſelves; and this is real ſervice to the
church.
CHAP. XIX.
We left Paul in his circuit viſiting the churches, (ch. 18, 23.) but we have not
forgotten, nor has he, the promiſe he made to his friends at Epheſus, to
return to them, and make ſome stay there ; now this chapter ſhews us his
performance of that promiſe, his coming to Epheſus, and his continuance
there two years, we are here told, I. How he laboured there in the word
and doctrine, how he taught ſome weak believers that had gone no further
than John’s baptiſm, (v. 1...7.) how he taught three months in the ſy-
nagogue of the Jews, (v. 8.) and when he was driven thence, how he taught
the Gentiles a long time in a public ſchool, (v. 9, 10.) and how he con-
Jirmed his doctrine by miracles, v. 11, 12. II. What was the fruit of his
labour, particularly among the conjurers, the worst of ſinners ; ſome were
confounded, that did but make uſe of his name : (v. 13.17.) but others
were converted, that received and embraced his doctrine, v. 18, 20. III.
What projects he had of further uſefulneſs, º: 21, 22.) and what trouble
at length he met with at Epheſus from the ſilverſmiths, which forced him
thence to purſue the meaſures he had laid; how a mob was raiſed by De-
metrius to cry up Diana, (v. 23.34.) and how it was ſuppreſſed and
diſperſed by the town-clerk, v. 35.41. -
1. ASP it came to paſs, that while Apollos was at
Corinth, Paul having paſſed through the upper
coaſts, came to Epheſus: and finding certain diſciples,
2. He ſaid unto them, Have ye received the Holy Ghoſt
ſince ye believed And they ſaid unto him, We have not
ſo much as heard whether there be any Holy Ghoſt. 3.
And he ſaid unto them, Unto what then were ye baptized:
And they ſaid, Unto John's baptiſm. 4. Then ſaid Paul,
John verily baptized with the baptiſm of repentance,
ſaying unto the people, That they ſhould believe on him
who ſhould come after him, that is, on Chriſt Jeſus. 5.
When they heard this, they were baptized in the name of
the Lord Jeſus. 6. And when Paul had laid his hands
upon them, the Holy Ghoſt came on them ; and they
ſpake with tongues, and propheſied. 7. And all the men
were about twelve. * *
Epheſus was a city of great note in Aſia, famous for a temple built
there to Diana, which was one of the wonders of the world ; thither
“ Paul came to preach the goſpel while Apollos was at Corinth;” (v. 1.).
P. P.
THE ACTs, XIX.
while he was watering there, Paul was planting here ; and grudged not
that Apollos entered into his labours, and was building upon his founda-
tion; but rejoiced in it, and went on in the new work that was cut out
for him at Epheſus, with the more cheerfulneſs and ſatisfaction, becauſe
he knew that ſuch an able miniſter of the New Teſtament as Apollos
was, was now at Corinth, carrying on the good work there ; though
there were thoſe that made him the head of a party againſt Paul, (1 Cor.
1. 12.) yet Paul had no jealouſy of him, nor any way diſliked the affec-
tion the people had for him. Paul, having gone through the country
of Galatia and Phrygia, having passed through the upper coasts, Pontus
and Bithynia, that lay north, at length came to Ephesus, where he had
left Aquila and Priſcilla, and there found them.
At his firſt coming, he met with ſome disciples there, who profeſſed
faith in Chriſt as the true Meſfiah, but were as yet in the firſt and loweſt
form in the ſchool of Chriſt, under his uſher John the Baptiſt; they
were in number about twelve, (v. 7.) they were much of the ſtanding that
Apollos was of when he came to Epheſus, (for he knew only the baptism
of John, ch. 18, 25.) but either they had not opportunity of being ac-
quainted with Aquila and Priſcilla, or had not been ſo long in Epheſus,
or were not ſo willing to receive inſtrućtion as Apollos was, otherwiſe
they might have had “the way of God expounded to them more per-
fe&tly,” as Apollos had. Obſerve here, .
I. How Paul catechiſed them ; he was told, probably by Aquila and
Priſcilla, that they were believers, that they did own Chriſt, and had
given up their names to him : now Paul hereupon takes them under ex-
amination ; - -
1. They did believe in the Son of God; but Paul inquires, whether
they had received the Holy Ghost, whether they believed in the Spirit,
whoſe operations on the minds of men, for convićtion, conver fion, and
comfort, were revealed ſome time after the doćtrine of Jeſus being the
Chriſt ; whether they had been acquainted with, and had admitted, this
revelation. This was not all ; extraordinary gifts of the Holy Ghoſt
were conferred upon the apoſtles and other diſciples preſently after
Chriſt’s aſcenſion, which was frequently repeated upon occaſion; had
they participated of theſe gifts : “ Have ye received the Holy Ghost since
3ye believed P. Have you had that ſeal of the truth of Chriſt’s doćtrine in
yourſelves * We are not now to expect any ſuch extraordinary gifts as
they had then. The canon of the New Teſtament being long fince com-
pleted and ratified, we depend upon that as the moſt ſure word of pro-
phecy. But there are graces of the Spirit given to all believers, which
are as earneſts to them, 2 Cor. 1. 22.—5. 5. Eph. 1. 13. Now it con-
cerns us all who profeſs the chriſtian faith, ſeriouſly to inquire, whether
we have received the Holy Ghoſt or not. The Holy Ghoſt is pro-
miſed to all believers, to all petitioners; (Luke 1 1. 13.) but many are
deceived in this matter, thinking they have received the Holy Ghoſt,
when really they have not. As there are pretenders to the gifts of the
Holy Ghoſt, ſo there are to his graces and comforts; we ſhould therefore
firićtly examine ourſelves, Have we received the Holy Ghost since we be-
lieved 2 The tree will be known by its fruits. Do we bring forth the
fruits of the Spirit 2 Are we led by the Spirit 2 Do we walk in the
Spirit Are we under the government of the Spirit 2
2. They owned their ignorance in this matter; “ Whether there be a
Holy Ghost is more than we know ; that there is a promiſe of the Holy
Ghoſt we know from the ſcriptures of the Old Teſtament, and that that
promiſe will be fulfilled in its ſeaſon we doubt not ; but ſo much have
we been out of the way of intelligence in this matter, that we have not
ſo much as heard whether the Holy Ghoſt be indeed yet given as a
Spirit of prophecy.” They knew (as Dr. Lightfoot obſerves) that,
according to the tradition of their nation, after the death of Ezra, Hag-
gai, Zechariah, and Malachi, “ the Holy Ghoſt departed from Iſrael,
and went up ;” and they profeſſed that they had never heard of his re-
turn. They ſpake as if they expe&ted it, and wondered they did not
hear of it, and were ready to welcome the notice of it. The goſpel-
light, like that of the morning, shone more and more, gradually; not
only clearer and clearer, in the diſcovery of truths not before heard of,
but further and further, in the diſcovery of them to perſons that had
not before heard of them. ...”
3. Paul inquired how they came to be baptized, if they knew nothing
of the Holy Ghoſt ; for if they were baptized by any of Chriſt’s miniſ.
ters, they were inſtructed concerning the Holy Ghoſt, and were baptized
in his name. “ Know ye not that Jeſus being glorified, conſequently
the Holy Ghoſt is given; unto what then were they baptized 2 This is
ſtrange and unaccountable. What baptized, and yet know nothing of
the Holy Ghoſt 3 Surely your baptiſm was a nullity, if you know no-
Paul at Epheſus.
thing of the Holy Ghoſt; for it is the receiving of the Holy Ghoſt
that is fignified and ſealed by that waſhing of regeneration. Ignorance
of the Holy Ghoſt, is as inconfiſtent with a fincere profeſſion of chriſ-
tianity, as ignorance of Chriſt is.” Applying it to ourſelves, it inti-
mates, that thoſe are baptized to no purpoſe, and have received the grace
of God therein in vain, that do not receive and ſubmit to the Holy
Ghoſt. It is alſo an inquiry we ſhould often make, not only to whoſe
honour we were born, but into whoſe ſervice we were baptized ; that
we may ſtudy to anſwer the ends both of our birth and of our baptiſm.
Let us often confider, unto what we were baptized, that we may live up
to our baptiſm. -
4. They own, that they were baptized unto John’s baptiſºn—sis rô
‘Iwave Gºziliata ; that is, (as I take it,) they were baptized in the name
of John, not by John himſelf; he was far enough from any ſuch thought,
but by ſome weak well-meaning diſciple of his, that ignorantly kept up
his name, as the head of a party, retaining the ſpirit and notion of thoſe
diſciples of his that were jealous of the growth of Chriſt's intereſt, and
complained to him of it, John 3. 26. Some one or more of theſe, that
found themſelves much edified by John’s baptiſm of repentance for the
remiſſion offins, not thinking that the kingdom of heaven, which he ſpake
of, as at hand, was ſo very near as it proved, ran away with that notion,
reſted in what they had, and thought they could not do better than to
| perſuade others to do ſo too ; and ſo, ignorantly, in a blind zeal for
John’s doćtrine, they baptized here and there one in John’s name, or, as
it is here expreſſed, unto John’s baptiſm, looking no further themſelves,
nor directing thoſe that they baptized, any further. -
5. Paul explains to them the true intent and meaning of John’s bap-
tiſm, as principally referring to Jeſus Chriſt, and ſo reëtifies the miſtake
of thoſe who had baptized them into the baptiſm of John, and had not
dire&ted them to look any further, but to reſt in that. They that have
been left in ignorance, or led into error, by any infelicities of their edu-
cation, ſhould not therefore he deſpiſed or rejećted by thoſe who are
more knowing and orthodox, but ſhould be compaſſionately inſtructed,
and better taught, as thoſe here were by Paul. (1.) He owns that
John’s baptiſm was a very good thing, as far as it went ; “John verily
baptized with the baptiſm of repentance.” By this baptiſm he obliged
people to be ſorry for their fins, and to confeſs them, and turn from
them ; and to bring any to this, is a great point gained. But, (2.) He
ſhews them, that John’s baptiſm had a further reference, and he never
deſigned that thoſe he baptized ſhould reſt there, but told them, that
they ſhould believe on him who ſhould come after him, that is, on Chriſt
Jeſus; that his baptiſm of repentance was defigned only to prepare the
way of the Lord, and to diſpoſe them to receive and entertain Chriſt,
whom he left them big with expectations of ; nay, whom he dire&ted
them to ; Behold the Lamb of God. “John was a great and good man;
but he was only the harbinger, Chriſt is the Prince ; his baptiſm was
the porch which you were to paſs through, not the houſe you were to
reſt in ; and therefore it was all wrong for you to be baptized into the
baptiſm of John.” -
6. When they were thus ſhewed the error they were led into, they
thankfully accepted the diſcovery, and were baptized in the name of the
Lord Jeſus, v. 5. As for Apollos, of whom it was ſaid, (ch. 18. 25.)
that he knew the baptiſm of John, that he rightly underſtood the meaning
of it when he was baptized with it, though he knew that only; yet,
when he understood the way of God more perfectly, he was not again bap-
tized, any more than Chriſt’s firſt diſciples that had been baptized with
John’s baptiſm, and knew it referred to the Meſfiah at the door, and
with an eye to that, ſubmitted to it, were baptized again. But to theſe
here, who received it only with an eye to John, and looked no further,
as if he were their ſaviour, it was ſuch a fundamental error as was as
fatal to it as it would have been for any to be baptized in the name of
Paul, 1 Cor. 1. 13. And therefore when they came to underſtand them-
ſelves better, they defired to be baptized in the name of the Lord Jeſus,
and were ſo. Not by Paul himſelf, as we have reaſon to think, but by
ſome of thoſe who attended him. It does not therefore follow hence,
that there was not an agreement between John’s baptiſm and ‘. ;
or that they were not for ſubſtance the ſame ; much leſs does it follow
that thoſe who have been once baptized in the name of the Father, Son,
and Holy Ghost, (which is the appointed form of Chriſt’s baptiſm,) may
be again baptized in the ſame name ; for thoſe that were here baptized
| in the name of the Lord Jeſus, had never been ſo baptized before.
II. How Paul conferred the extraordinary gifts of the Holy Ghoſt
upon them, v. 6,
1. Paul ſolemnly prayed to God to give them thoſe gifts, fignified by
THE ACTS, XIX.
Paul at Epheſus.
his laying his hands on them, which was a geſture uſed in bleſfing by the
patriarchs, eſpecially in conveying the great truſt of the promiſe, as
Gen. 48. 14. The Spirit being the great promiſe of the New Teſta-
ment, the apoſtles conveyed it by the impoſition of hands; “The Lord
bleſs thee with that bleſfing, that bleſfing of bleſfings,” Iſa. 44.3.
2. God granted the thing he prayed for ; The Holy Ghost came upon
them in a ſurpriſing, overpowering manner, and they ſpake with tongues
and propkefied, as the apoſtles did and the firſt Gentile converts, ch. 10.
44. This was intended to introduce the goſpel at Epheſus, and to
awaken in the minds of men an expectation of ſome great things from it;
and ſome think that it was further deſigned to qualify theſe twelve men
for the work of the miniſtry, and that theſe twelve were the elders of
Epheſus, to whom Paul committed the care and condućt of that church.
They had the Spirit of prophecy, that they might underſtand the myſte-
ries of the kingdom of God themſelves, and the gift of tongues, that
they might preach them to every nation and language. O ! What a
wonderful change was here made on a ſudden in theſe men ; they that
but juſt now “ had not ſo much as heard that there was any Holy
Ghoſt,” are now themſelves filled with the Holy Ghoſt ; for the Spirit,
like the wind, blows where and when he listeth.
8. And he went into the ſynagogue, and ſpake boldly
for the ſpace of three months, diſputing and perſuading
the things concerning the kingdom of God. 9. But
when divers were hardened, and believed not, but ſpake
evil of that way before the multitude, he departed from
them, and ſeparated the diſciples, diſputing daily in the
ſchool of one Tyrannus. 10. And this continued by the
ſpace of two years; ſo that all they which dwelt in Aſia
heard the word of the Lord Jeſus, both Jews and Greeks.
11. And God wrought ſpecial miracles by the hands of
Paul: 12. So that from his body were brought unto the
ſick handkerchiefs or aprons, and the diſeaſes departed from
them, and the evil ſpirits went out of them.
Paul is here very buſy at Epheſus to do good.
I. He begins, as uſual, in the Jews’ ſynagogue, and makes the firſt
offer of the goſpel to them, that he might gather in the lost sheep of the
houſe of Iſrael, who were now ſtattered upon the mountains. Obſerve,
i. Where he preached to them ; in their ſynagogue, (v. 8.) as Chriſt
uſed to do. He went and joined with them in their ſynagogue-worſhip,
to take off their prejudices againſt him, and to ingratiate himſelf with
them, while there was any hope of winning upon them. Thus he would
bear his teſtimony to public worſhip on ſabbath-days ; where there were
no Chriſtian aſſemblies yet formed, he frequented the Jewiſh aſſemblies,
while the Jews were not as yet wholly caſt off. Paul went into the
ſynagogue, becauſe there he had them together, and had them, it might
be hoped, in a good frame. &
2. What he preached to them; the things concerning the kingdom of
God among men, the great things which concerned God’s dominion
over all men, and favour to them, and men’s ſubječtion to God, and hap-
pineſs in God. He ſhewed them our obligations to God, and intereſt
in him, as our Creator, by which the kingdom of God was ſet up—the
violation of thoſe obligations, and the forfeiture of that intereſt, by fin,
by which the kingdom of God was pulled down—and the renewing of
thoſe obligations upon us, and the reſtoring of us to that intereſt again,
by the Redeemer, whereby that kingdom of God was again ſet up. Or
more particularly, “the things concerning the kingdom of the Meſfiah,”
which the Jews were in expectation of, and promiſed themſelves great
matters from ; he opened the ſcriptures which ſpake concerning this,
gave them a right notion of this kingdom, and ſhewed them their miſ-
takes about it.
3. How he preached to them. (1.) He preached argumentatively;
he diſputed; gave reaſons, ſcripture-reaſons, for what he preached; and
anſwered objećtions, for the convincing of men's judgments, and con-
ſciences, that they might not only believe, but might ſee cauſe to be-
lieve. He preached 3.2×eyāpā,9–dialogue-wiſe ; he put queſtions to
them, and received their anſwers; gave them leave to put queſtions to
him, and anſwered them. º He preached affectionately ; he per-
ſuaded ; he uſed not only logical arguments, to enforce what he ſaid
upon their underſtandings, but rhetorical motives, to impreſs what he
ſaid upon their affections; ſhewing them that the things he preached
concerning the kingdom of God, were things concerning themſelves,
which they were nearly concerned in, and therefore ought to concern
themſelves about, 2 Cor. 5. 11. We perſuade men. Paul was a moving
preacher, and was maſter of the art of perſuaſion. (3.) He preached
undauntedly, and with a holy reſolution ; he ſpake boldly, as one that.
had not the leaſt doubt of the things he ſpake of, nor the leaſt diſtruſt .
of him he ſpake from, or the leaſt dread of them he ſpake to.
4. How long he preached to them ; for the ſpace of three months;
which was a competent time allowed them to confider of it ; in that
time thoſe among them that belonged to the ele&tion of grace were called
in, and the reſt were left inexcuſable. Thus long Paul preached the
goſpel with much contention, (1 Theſſ. 2. 2.) yet he did not fail nor was
diſcouraged. - * - -:
5. What ſucceſs his preaching had among them. (1.) There were
ſome that were perſuaded to believe in Chriſt ; ſome think that is inti-
mated in that word, perſuading ; he prevailed with them. But, (2.)
Divers continued in their infidelity, and were confirmed in their preju-
dices againſt chriſtianity. When Paul called on them before, and
preached only ſome general things to them, they courted his ſtay among
them ; (ch. 18. 20.) but now that he ſettled among them, and his word
came more cloſely to their conſciences, they were ſoon weary of him.
(1.) They had an invincible averfion to the goſpel of Chriſt themſelves;
they were hardened, and believed not ; they were reſolved they would
not believe, though the truth ſhone in their faces with ever ſuch a con-
vincing light and evidence. Therefore they believed not, becauſe they
were hardened. (2.) They did their utmoſt to raiſe and keep up in
others an averfion to the goſpel; they not only entered not into the
kingdom of God themſelves, but neither did they ſuffer thoſe that “were
entering, to go in ; for they ſpake evil of that way before the multi-
tude,” to prejudice them againſt it. Though they could not ſhew any
manner of evil in it, yet they ſaid all manner of evil concerning it. Theſe
finners, like the angels that finned, became Satans, adverſaries and devils,
falſe accuſers. -
II. When he had carried the matter as far as it would go in the ſyna-
gogue of the Jews, and found that their oppoſition grew more obſtinate,
he left the ſynagogue, becauſe he could not ſafely, or rather becauſe he
could not comfortably and ſucceſsfully, continue in communion with
them. Though their worſhip was ſuch as he could join in, and they
had not filenced him, nor forbidden him to preach among them ; yet
they drove him from them with their railing at thoſe things which he
ſpake concerning the kingdom of God; they hated to be reformed, hated
to be inſtrućted, and therefore he departed from them. Here we are ſure
there was a ſeparation, and no ſchiſm; for there was a juſt cauſe for it,
and a clear call to it. Now obſerve, * ~.
1. When Paul departed from the Jews, he took the diſciples with
him, and “ ſeparated them, to ſave them from that untoward genera-
tion ;” (according to the charge Peter gave to his new converts,
ch. 2.40.) left they ſhould be infected with the poiſonous tongues of
thoſe blaſphemers, he ſeparated them which believed, to be the foundation
of a chriſtian church, now that they were a competent number to be in-
corporated, that others might attend with them upon the preaching of
the goſpel, and might, upon their believing, be added to them. . When
Paul departed, there needed no more to separate the disciples; let him
go where he will, they will follow him.
2. When Paul ſeparated from the ſynagogue, he ſet up a meeting of
his own, he diſputed daily in the school of one Tyrannus; he left the ſyna-
gogue of the Jews, that he might go on with the more freedom in his
work; ſtill he diſputed for Chriſt and chriſtianity, and was ready to an-
ſwer all opponents whatſoever in defence of them ; and he had by this
ſeparation a double advantage. (1.) That now his opportunities were
more frequent. In the ſynagogue he could only preach every ſabbath-
day, (ch. 13. 42.) but now he diſputed daily, he ſet up a lecture every
day, and thus redeemed time; thoſe whoſe buſineſs would not permit
them to come one day, might come another day ; and thoſe were wel-
come, who “watched daily at theſe gates of wiſdom, and waited daily
at the poſts of her doors.” (2.) That now they were more open. To
the ſynagogue of the Jews none might come, or could come, but Jews or
º Gentiles were excluded ; but when he ſet up a meeting in
the ſchool of Tyrannus, both Jews and Greeks attended his miniſtry,
v. 10. Thus, as he deſcribes this gale of opportunity at Epheſus,
| (1 Cor. 16, 8, 9.) a wide door and an effectual was opened to him, though
there were many adversaries. Some think this ſchool of Tyrannus was
a divinity-ſchool of the Jews, and ſuch a one they commonly had in their
THE ACTS, XIX,
great cities beſide their ſynagogue; they called it Bethmidrash, the
house of inquiry, or of repetition; and they went to that on the ſabbath-
day, after they had been in the ſynagogue; they go from strength to
strength, from the house of the sanctuary to the house of doctrine. If this
were ſuch a ſchool, it ſhews that though Paul left the ſynagogue, he left it ||
gradually, and ſtill kept as near it as he could, as he had done, ch. 18, 7.
But others think it was a philoſophy-ſchool of the Gentiles, belonging to
one Tyrannus, or a retiring place, (for ſo the word axox; ſometimes
fignifies,) belonging to a principal man or governor of the city; ſome
convenient place it was, which Paul and the diſciples had the uſe of,
either for love or money. -
3. Here he continued his labours for two years, read his le&tures, and
diſputed daily. Theſe two years commence from the end of the three
amonths which he ſpent in the ſynagogue; (v. 8.) after they were ended,
he continued for ſome time in the country about, preaching, therefore he
might juſtly reckon it in all three years, as he does, ch. 20. 31.
4. The goſpel hereby ſpread far and near ; (v. 10.) “All they that
dwelt in Aſia, heard the word of the Lord Jeſus ;” not only all that
dwelt in Epheſus, but all that dwelt in that large province called Asia,
which Epheſus was the head-city of ; Afia the less it was called. There
was great reſort to Epheſus from all parts of the country, for law, traffic,
religion, or education; which gave Paul an opportunity of ſending the
report of the goſpel to all the towns and villages of that country. They
all heard the word of the Lord Jesus. The goſpel is Chriſt’s word, it is
a word concerning Chriſt. This they heard, or at leaſt heard of it. Some
of all ſects, ſome out of all parts both in city and country, embraced this
goſpel, and entertained it, and by them it was communicated to others;
and ſo they all heard the word of the Lord Jesus, or might have heard it.
Probably, Paul ſometimes made excurſions himſelf into the country, to
preach the goſpel, or ſent his miſſionaries or aſſiſtants that attended him,
and thus the word of the Lord was heard throughout that region. Now
“they that ſat in darkneſs, ſaw a great light.”
III. God confirmed Paul’s doćtrine by miracles, which awakened
people’s inquiries after it, fixed their affection to it, and engaged
their belief of it, v. 11, 12. I wonder we have not read of any mi-
racle wrought by Paul fince the caſting of the evil ſpirit out of the
damſel at Philippi; why did he not work miracles at Theſſalonica,
Berea, and Athens : Or, if he did, why are they not recorded ? Was the
ſucceſs of the goſpel, without miracles in the kingdom of nature, itſelf
ſuch a miracle in the kingdom of grace, and the divine power which went
along with it ſuch a proof of its divine original, that there needed no
other ? It is certain that at Corinth he wrought many miracles, though
Luke has recorded none, for he tells them, (2 Cor. 12. 12.) that the
figns of his apoſtleſhip were among them, in wonders and mighty deeds.
But here at Epheſus we have a general account of the proofs of this
kind, which he gave of his divine miſſion.
1. They were special miracles—Avvºpºes g ruxgaas. God exerted
powers that were not according to the common courſe of nature: Vir-
tutes non vulgares. Things were done, which could by no means be aſ-
cribed either to chance or second causes. Or, they were not only (as all
miracles are) out of the common road; but they were even uncommon
miracles, ſuch miracles as had not been wrought by the hands of any
other of the apoſtles. The oppoſers of the goſpel were ſo prejudiced,
that any miracles would not ſerve their turn; therefore God wrought
virtutes non quaslibet, (ſo they render it,) something above the common
road of miracles. - -
2. It was not Paul that wrought them, (What is Paul, and what is
Apollos ?) but it was God that wrought them by the hand of Paul. He
was but the inſtrument, God was the principal Agent.
3. He not only cured the fick that were brought to him, or that he
was brought to ; but “from his body were brought to the fick hand-
kerchiefs, or aprons; they got Paul’s handkerchiefs, or his aprons, (that
is, ſay ſome,) the aprons he wore when he worked at his trade, and the
applying of them to the fick cured them immediately. Or, they brought
the fick people’s handkerchiefs, or their girdles, or caps, or head-dreſſes,
and laid them for a while to Paul’s body, and then took them to the
ſick. The former is more probable. Now was fulfilled that word of
Chriſt to his diſciples, Greater works than these shall ye do. We read of
one that was cured by the touch of Chriſt’s garment, when it was upon
him, and he perceived that virtue went out of him; but here were people
Chriſt gave
cured by Paul’s garments when they were taken from him.
his apoſtles power against unclean spirits and against all manner of sick-
mess, Matth. 10.1. And accordingly we find here, that thoſe to whom
Paul ſent relief, had it in both theſe caſes; for the diseases departed from
|
| Satan, and therein Chriſt went forth conquering, and to conquer.
The Diſgrace of the Exorciſts.
them, and the evil spirits went out of them; which were both ſignificant
of the great deſign and bleſſed effect of the goſpel, which was to heal
ſpiritual diſeaſes, and to free the ſouls of men from the power and do-
minion of Satan. f g
13. Then certain of the vagabond Jews, exorciſts, took
upon them to call over them which had evil ſpirits the
name of the Lord Jeſus, ſaying, We adjure you by Jeſus
whom Paul preacheth. 14. And there were ſeven ſons of
| one Sceva, a Jew, and chief of the prieſts, which did ſo.
15. And the evil ſpirit anſwered and ſaid, Jeſus I know,
and Paul I know; but who are ye? 16. And the man in
whom the evil ſpirit was, leaped on them, and overcame
them, and prevailed againſt them, ſo that they fled out of
that houſe naked and wounded. 17. And this was known
to all the Jews and Greeks alſo dwelling at Epheſus; and
fear fell on them all, and the name of the Lord Jeſus was
magnified. 18. And many that believed came, and con-
feſſed, and ſhewed their deeds. 19. Many alſo of them
which uſed curious arts brought their books together, and
burned them before all men ; and they counted the price
of them, and found it fifty thouſand pieces of ſilver. 20.
So mightily grew the word of God, and prevailed.
The preachers of the goſpel were ſent forth to carry on a war againſt
The
caſting of evil ſpirits out of thoſe that were possessed, was one inſtance of
Chriſt’s vićtory over Satan; but to ſhew how many ways Chriſt tri-
umphed over that great enemy, we have here in theſe verſes two re-
markable inſtances of the conqueſt of Satan, not only in thoſe that were
violently poſſeſſed by him, but in thoſe that were voluntarily devoted to
him.
I. Here is the confuſion of ſome of Satan’s ſervants, ſome vagabond
Jews that were exorcists, who made uſe of Chriſt’s name profanely and
wickedly in their diabolical enchantments, but were made to pay dear for
their preſumption. Obſerve,
1. The general charaćter of thoſe who were guilty of this preſump-
tion; they were Jews, but vagabond Jews; were of the Jewiſh nation
and religion, but went about from town to town, to get money by con-
juring ; they ſtrolled about to tell people their fortunes, and pretended
by ſpells and charms to cure diſeaſes, and bring people to themſelves,
that were melancholy or diſtraćted. They called themſelves exorcists,
becauſe in doing their tricks they uſed forms of adjuration, by ſuch and
ſuch commanding names.
The ſuperſtitious Jews, to put a reputation
upon theſe magic arts, wickedly attributed the invention of them to So-
lomon. So Joſephus (Antiquit. lib. 8. cap. 2.) ſays, that Solomon.
compoſed charms by which diſeaſes are cured, and devils driven out ſo.
as never to return; and that theſe operations continued common among
the Jews to his time. And Chriſt ſeems to refer to this, (Matth. 12. 27. }
By whom do your children cast them out 2 .
2. A particular account of ſome at Epheſus that led this courſe of
life, and came thither in their travels ; they were “ſeven ſons of one
Sceva, a Jew, and chief of the prieſts,” v. 14. It is ſad to ſee the houſe.
of Jacob thus degenerated, much more the house of Aaron, the family
that was in a peculiar manner conſecrated to God ; it is truly ſad to ſee
any of that race in league with Satan. Their father was a chief of the
priests, head of one of the twenty-four courſes of prieſts. One would
think the temple would find both employment and encouragement enough
for the ſons of a chief prieſt, if they had been twice as many. But, pro-
bably, it was a vain, rambling, rakiſh humour that took them all to turn.
mountebanks, and wander all the world over to cure mad folks.
3. The profaneneſs they were guilty of ; “they took upon them to
call over evil ſpirits the name of the Lord Jeſus;” not as thoſe who had
a veneration for Chriſt, and a confidence in his name, as we read of ſome
who cast out devils in Christ’s name, and yet did not follow with his diſ-
ciples, (Luke 9. 49.) whom he would not have to be diſcouraged;
but as thoſe who were willing to try all methods to carry on their wicked
trade, and, it ſhould ſeem, had this deſign; if the evil ſpirit ſhould yield
to an adjuration in the name of Jeſus by thoſe that did not believe in
| him, they would ſay, it was no confirmation of his doćtrine to thoſe that
THE ACTs, xix.
The Diſgrace of the Exorciſts.
did; for it was all one whether they believed it or no. If they ſhould
not yield to it, they would ſay, the name of Chriſt was not ſo powerful
as the other names they uſed, which the devils had often by colluſion
yielded to. They ſaid, We adjure you by Jesus whom Paul preaches;
not, “whom we believe in, or depend upon, or have any authority
from ;” but whom Paul preaches; as if they had ſaid, “We will try
what that name will do.” The exorciſts in the Romiſh church, who
pretend to caſt the Devil out of melancholy people by ſpells and charms
which they underſtand not, and which, not having any divine warrant,
cannot be uſed in faith, are the followers of theſe vagabonds Jews.
4. The confuſion they were put to in their impious operations; let
them not be deceived, God is not mocked, nor ſhall the glorious name
of Jeſus be proſtituted to ſuch a vile purpoſe as this ; What communion
hath Christ with Belial P (1.) The evil ſpirit gave them a ſharp reply;
(v. 15.) “Jeſus I know, and Paul I know ; but who are ye 2 I know
that Jeſus, has conquered principalities and powers, and that Paul has
authority in his name to cast out devils ; but what power have you to
command us in his name, or who gave you any ſuch power 2 l/hat have
3you to do to declare the power of Jeſus, or to take his covenant and com-
mands into your mouths, ſeeing you hate his instructions 2’’ Pſ. 50.
16, 17. This was extorted out of the mouth of the evil ſpirit by the
power of God, to gain honour to the goſpel, and to put thoſe to ſhame,
that made an ill uſe of Chriſt’s name. Antichriſtian powers and factions
pretend a mighty zeal for Jeſus and Paul, and to have authority from
them ; but when the matter comes to be looked into, it is a mere worldly
ſecular intereſt that is to be thus ſupported; nay, it is an enmity to true
religion; “Jeſus we know, and Paul we know ; but who are ye?” (2.)
The man in whom the evil spirit was, gave them a warm reception, fell
foul upon them, leaped upon them, in the height of his frenzy and rage,
overcame them and all their enchantments, prevailed against them, and was
every way too hard for them; ſo that they fled out of the house, not only
naked, but wounded ; their clothes pulled off their backs, and their heads
broken. This is written for a warning to all thoſe who name the name
of Christ, but do not depart from iniquity. The ſame enemy that over-
comes them with his temptations, will overcome them with his terrors;
and their adjuring him in Chriſt’s name to let them alone will be no ſecu-
rity to them. If we resist the Devil by a true and lively faith in Chriſt,
he will flee from us; but if we think to refift him by the bare uſing of
Chriſt’s name, or any part of his word, as a ſpell or charm, he will pre-
vail againſt us. -
5. The general notice that was taken of this, and the good impreſſion
it made on many ; (v. 17.), “This was known to all the Jews and,
It was the common talk of the
Greeks alſo dwelling at Epheſus.”
town ; and the effect of it was, (1.) That men were terrified; fear fell
on them all. In this inſtance they ſaw the malice of the Devil whom they
ſerved, and the power of Chriſt whom they oppoſed ; and both were
awful confiderations.
trifled with, nor his religion compounded with the pagan ſuperſtitions.
(2.) That God was glorified; the name of the Lord Jesus, by which
his faithful ſervants caſt out devils, and cured diſeaſes, without any re-
fiſtance, was the more magnified; for now it appeared to be a name above
every name. , ºr
II. Here is the converſion of others of Satan’s ſervants, and the evi-
dences of their converſion. -
1. Thoſe that had been guilty of wicked pračtices, confeſſed them,
v. 18. Many that had believed and were baptized, but had not then
been ſo particular as they might have been in the confeſſion of their fins,
were ſo terrified with theſe inſtances of the magnifying of the name of
Jesus Christ, that they came to Paul, or ſome of the other miniſters that
were with him, and confeſſed what ill lives they had led, and what a great
deal of ſecret wickedneſs their own conſciences charged them with,
which the world knew not of ; ſecret frauds and ſecret filthineſſes; they
shewed their deeds ; took ſhame to themſelves, and gave glory to God
and warning to others. Theſe confeſſions were not extorted from them,
but were voluntary, for the eaſe of their conſciences, which the late mi-
racles had ſtruck a terror upon. Note, Where there is true contri-
tion for fin, there will be an ingenuous confeſſion of fin to God in every
prayer, and to man whom we have offended, when the caſe requires it.
2. Thoſe that had converſed with wicked books, burnt them ; (v. 19.)
Many also of them which used curious arts, ra. Tserigya-‘‘ impertinent
things; multa nihil ad ſe pertinentia ſatagentes—buſy bodies,” (ſo the
word is uſed, 2 Theſſ. 3. 1 1. 1 Tim. 5, 13.) that traded in the ſtudy
of magic and divination ; in books of judicial aſtrology, caſting of nati.
wities, telling of fortunes, raiſing and laying of ſpirits, interpreting of
VCL. V. No. 95.
They ſaw that the name of Chriſt was not to be |
|
dreams, predićting future events, and the like ; to which ſome think are
to be added “plays, romances, love-books, and unchaſte and immodeſt
poems—hiſtrionica, amatoria, ſaltatoria,” Streſ. Theſe, having their
conſciences more awakened than ever to ſee the evil of thoſe pračtices
which theſe books inſtructed them in, “brought their books together,
and burned them before all men.” Epheſus was notorious for the uſe of
theſe curious arts; hence ſpells and charms were called Literae Ephisiae.
Here people furniſhed themſelves with all thoſe ſorts of books, and, pro-
bably, had tutors to inſtrućt them in thoſe black arts. It was therefore
much for the honour of Chriſt and his goſpel, to have ſuch a noble teſti-
mony borne againſt thoſe curious arts, in a place where they were ſo
much in vogue. It is taken for granted, that they were convinced ſo
the evil of theſe curious arts, and reſolved to deal in them no longer;
but they did not think that enough unleſs they burnt their books... (1.)
Thus they ſhewed a holy indignation at the fins they had been guilty of ;
as the idolaters, when they were brought to repentance, ſaid to their idols,
Get ye hence ; (Iſa. 30, 22.) and caſt even thoſe of silver and gold to the
moles and to the bats, Iſa. 2. 20. Thus they took a pious revenge on
thoſe things that had been the inſtruments of fin to them, and proclaimed
the force of their convićtions of the evil of it, and that thoſe very things
were now deteſtable to them, as much as ever they had been delečtable.
(2.) Thus they ſhewed their reſolution never to return to the uſe of
thoſe arts, and the books which related to them, again. They were ſo
fully convinced of the evil and danger of them, that they would not
throw the book by, within reach of a recall, upon ſuppoſition that it was
poſſible they might change their mind; but, being ſteadfaſtly reſolved
never to make uſe of them, they burnt them. (3.) Thus they put
away a temptation to return to them again. Had they kept the books
by them, there was danger left, when the heat of the preſent convićtion
was over, they ſhould have the curioſity to look into them, and ſo be in
danger of liking them and loving them again, and therefore they burnt
them. Note, Thoſe that truly repent of fin, will keep themſelves as
far as poſſible from the occaſions of it. (4.) Thus they prevented their
doing miſchief to others; if Judas had been by, he would have ſaid,
“Sell them, and give the money to the poor;” or, “Buy Bibles and
good books with it.” But then, who could tell into whoſe hands theſe
dangerous books might fall, and what miſchief might be done by them ;
it was therefore the ſafeſt courſe to commit them all to the flames.
Thoſe that are recovered from fin themſelves, will do all they can to
keep others from falling into it, and are much more afraid of laying an
occaſion of fin in the way of others. (5.) Thus they ſhewed a con-
tempt of the wealth of this world; for the price of the books was caſt up,
probably by thoſe that perſuaded them not to burn them, and it was
found to be fifty thousand pieces of silver ; which ſome compute to be
fifteen hundred pounds of our money. It is probable that the books
were ſcarce, perhaps prohibited, and therefore dear. Probably, they
had coſt them ſo much ; yet, being the devil’s books, though they had
been ſo fooliſh as to buy them, they did not think that would juſtify
them in being ſo wicked as to ſell them again. (6.) Thus they pub-
lickly teſtified their joy for their converſion from theſe wicked practices,
as Matthew did by the great feaſt he made when Chriſt had called him
from the receipt of cuſtom. Theſe converts joined together in making
this bonfire, and made it before all men. They might have burnt the
books privately, every one in his own houſe, but they choſe to do it
together, by confent, and to do it at the high croſs, (as we ſay,) that
Chriſt and his grace in them might be the more magnified, and all about
them the more edified.
III. Here is a general account of the progreſs and fucceſs of the
goſpel in and about Epheſus ; (v. 20.) So mightily grew the word of
God, and prevailed. It is a bleſſed fight to ſee the word of God grow-
ing and prevailing mightily, as it did here.
1. To ſee it grow extenſively, by the addition of many to the church ;
when ſtill more and more are wrought upon by the goſpel, and wrought
up into a conformity to it, then it grows ; when thoſe that were leaſt
likely to yield to it, and that had been moſt ſtiff in their oppoſition to it,
are captivated and brought into obedience to it, then it may be ſaid to
grow mightily. *
2. To ſee it prevail extenſively, by the advancement of thoſe in know-
ledge and grace, that are added to the church ; when ſtrong corruptions
are mortified, vicious habits changed, ill cuſtoms, of long ſtanding, bro-
ken off, and pleaſant, gainful, faſhionable fins are abandoned, then it pre-
vails mightily; and Chriſt in it goes on conquering and to conquer.
21. After theſe things were ended, Paul purpoſed. in
- Q q. -
^.
THE ACTS, XIX.
the ſpirit, when he had paſſed through Macedonia and
Achaia, to go to Jeruſalem, ſaying, After I have been
there, I muſt alſo ſee Rome. 22. So he ſent into Mace-
donian two of them that miniſtered unto him, Timotheus
and Eraſtus; but he himſelf ſtayed in Aſia for a ſeaſon.
23. And the ſame time there aroſe no ſmall ſtir about that
way. 24. For a certain man named Demetrius, a filver-
ſmith, who made ſilver ſhrines for Diana, brought no
ſmall gain unto the craftſmen ; 25. Whom he called to-
gether with the workmen of like occupation, and ſaid,
Sirs, ye know that by this craft we have our wealth: 26,
Moreover ye ſee and hear, that not alone at Epheſus, but
almoſt throughout all Aſia, this Paul hath perſuaded and
turned away much people, ſaying, That they are no gods,
which are made with hands: 27. So that not only this
our craft is in danger to be ſet at nought; but alſo that
the temple of the great goddeſs Diana ſhould be deſpiſed,
and her magnificence ſhould be deſtroyed, whom all Aſia
and the world worſhippeth. 28. And when they heard
theſe ſayings, they were full of wrath, and cried out, ſay-
ing, Great is Diana of the Epheſians. 29. And the whole
city was filled with confuſion: and having caught Gaius
and Ariſtarchus, men of Macedonia, Paul's companions in
travel, they ruſhed with one accord into the theatre. 30.
And when Paul would have entered in unto the people,
the diſciples ſuffered him not. 31. And certain of the
chief of Aſia, which were his friends, ſent unto him, de-
firing him that he would not adventure himſelf into the
theatre. 32. Some therefore cried one thing, and ſome
another: for the aſſembly was confuſed; and the more
part knew not wherefore they were come together. 33.
And they drew Alexander out of the multitude, the Jews
putting him forward. And Alexander beckoned with
the hand, and would have made his defence unto the
people. 34. But when they knew that he was a Jew, all
with one voice about the ſpace of two hours cried out,
Great is Diana of the Epheſians. 35. And when the
town-clerk had appeaſed the people, he ſaid, Ye men of
Epheſus, what man is there that knoweth not how that
the city of the Epheſians is a worſhipper of the great god-
deſs Diana, and of the image which fell down from Ju-
piter 36. Seeing then that theſe things cannot be ſpoken
againſt, ye ought to be quiet, and to do nothing raſhly.
37. For ye have brought hither theſe men, which are
neither robbers of churches, nor yet blaſphemers of your
goddeſs. 38. Wherefore if Demetrius, and the craftſmen
which are with him, have a matter againſt any man, the law
is open, and there are deputies; let them implead one an-
other. 39. But if ye inquire any thing concerning other
matters, it ſhall be determined in a lawful aſſembly. 40.
For we are in danger to be called in queſtion for this day’s
uproar, there being no cauſe whereby we may give an
account of this concourſe. 41. And when he had thus
ſpoken, he diſmiſſed the aſſembly.
Paul is here brought into ſome trouble at Epheſus, juſt when he
is forecaſting to go thence, and to cut him out work elſewhere. See
!here,
1. How he laid his purpoſe of going to other places, v. 21, 22. He
was a man of vaſt deſigns for God, and was for making his influences
| them.
*
The Tumult at Epheſus.
(1.) He deſigned a viſit to the churches of Macedonia and Achaia,
eſpecially Öf Philippi and Corinth, the chief cities of thoſe provinces,
v. 21. There he had planted churches, and now is concerned to viſit
He purposed in the spirits either in his own ſpirit, not communi-
cating his purpoſe as yet, but keeping it to himſelf; or by the direction
of the Holy Spirit, who was his Guide in all his motions, and by whom
he was led. He purpoſed to go and ſee how the work of God went on
in thoſe places, that he might rectify what was amiſs, and encourage what
was good. -
(2.) Thence he deſigned to go to Jeruſalem, to viſit the brethren
|| there, and give an account to them of the proſpering of the good plea-
ſure of the Lord in his hand; and thence he intended to go to Rome,
to go see Rome ; not as if he defigned only the gratifying of his curio-
fity with the fight of that ancient famous city, but becauſe it was an ex-
preſſion people commonly uſed, that they would go ſee Rome, would look.
about them there; when that which he defigned, was, to ſee the chriſtians
there, and to do them ſome ſervice, Rom. I. 11. The good people at
Rome were the glory of the city which he longed for a ſight of. Dr.
Lightfoot ſuppoſes, it was upon the death of the emperor Claudius, who
died the ſecond year of Paul’s being at Epheſus, that Paul thought of
going to Rome, becauſe while he lived the Jews were forbidden Rome,
ch. 18. 2. l - *
(3.) He ſent Timothy and Eraſtus into Macedonia, to give them no- .
tice of the viſit he intended them, and to get their colle&tion ready for
the poor ſaints at Jeruſalem. Soon after, he wrote the first epistle to the
Corinthians, deſigning to follow it himſelf, as appears I Cor. 4, 17, 19.
“I have ſent to you Timotheus; but I will myſelf come to you ſhortly,
if the Lord will.” For the preſent, he ſtayed in Afia, in the country
about Epheſus, founding churches. A .
2. How he was ſeconded in his purpoſe, and obliged to purſue it by
the troubles which at length he met with at Epheſus. It was ſtrange
that he had been quiet there ſo long ; yet it ſhould ſeem he had met
with trouble there, not recorded in this ſtory; for in his epiſtle written
at this time, he ſpeaks of his having fought with beasts at Ephesus,
(1 Cor. 15. 32.) which ſeems to be meant of his being put to fight with
wild beaſts in the theatre, according to the barbarous treatment they
ſometimes gave the chriſtians. And he ſpeaks of the trouble which came
to them in Afia, near Epheſus, when he despaired of life, and received
a sentence of death within himself, 2 Cor. 1.8, 9.
But in the trouble here related, he was worſe frightened than hurt.
In general, there arose no small stir about that way, v. 23. Some hiſto-
rians ſay, that that famous impoſtor Apollonius Tyanaeus, who ſet up
for a rival with Chriſt, and gave out himſelf, as Simon Magus, to be
some great one, was at Epheſus about this time that Paul was there.
But it ſeems the oppoſition he gave to the goſpel was ſo infignificant,
that St. Luke did not think it worth taking notice of. The diſturbance
he gives an account of was of another nature : let us view the particulars
of it. Here is,
1. A great complaint againſt Paul and the other preachers of the goſ.
pel, for drawing people off from the worſhip of Diana, and ſo fpoiling the
trade of the filverſmiths that worked for Diana's temple.
1. The complainant is Demetrius, a filverſmith, a principal man, it is
likely, of the trade, and one that would be thought to underſtand and
conſult the intereſts of it more than others of the company. Whether
he worked in other ſort of plate or no, we are not told ; but the moſt
advantageous branch of his trade was making ſilver shrines jor Diana,
v. 24. Some think theſe were medals ſtamped with the effigies of Diana,
or her temple, or both ; others think they were repreſentations of the
temple, with the ima, e of Diana in it in miniature ; all of filver, but ſo
ſmall, that people might carry them about with them as the papiſts do
their crucifixes. Thoſe that came from far to pay their devotions at
the temple of Epheſus, when they went home bought theſe little temples
or ſhrines, to carry home with them, for the gratifying of the curioſit
of their friends, and to preſerve in their own minds the idea of that
ſtately edifice. See how craftſmen, and crafty men too, above the rank
of filverſmiths, make an advantage to themſelves of people's ſuperſtition,
and ſerve their worldly ends by it.
2. The perſons he appeals to are not the magiſtrates, but the mob;
he called the craftsmen together, with the workmen of like occupation,
(a company of mechanics, who had no ſenſe of any thing but their
worldly intereſt,) and theſe he endeavours to incenſe againſt Paul, who
would be actuated as little by reaſon and as much by fury as he could
deſire.
as far diffuſive as might be. Having ſpent above two years at Epheſus, 3. His complaint and repreſentation are very full.
THE ACTs, xix.
The Tumult at Epheſus.
\
(1.) He lays it down for a principle, that “the art and myſtery of
making filver ſhrines for the worſhippers of Diana,” was very neceſſary
to be ſupported and kept up ; (u. 25.) “ Te know that by this craft we
have not only our ſubſiſtence, and "our neceſſary food, but our wealth;
we grow rich, and raiſe eſtates ; we live great, and have wherewithal to
maintain our pleaſures ; and therefore, whatever comes of it, we muſt
not ſuffer this craft to grow into contempt.” Note, It is natural for men
to be jealous for that, whether right or wrong, by which they get their
wealth and many have, for this reaſon alone, ſet themſelves againſt the
É. of Chriſt, becauſe it calls men off from thoſe crafts which are un-
awful, how much wealth ſqever is to be gotten by them.
(2.) He charges it upon Paul, that he had diſſuaded men from wor-
ſhipping idols. Thewords as they are laid in the indićtment, are, that
he had aſſerted, “ They are no gods, which are made with hands,”
v. 26. Could any truth be more plain and ſelf-evident than this, or any
reaſoning more cogent ànd convincing than thoſe of the prophets, “The
workman made it, therefore it is not God?” The firſt and moſt genuine
notion we have of God, is, that he has his being of himſelf, and depends
upon none; but that 3/I things have their being from him, and their de-
pendence on him ; and then it ºnuſt follow, that thoſe are no gods, which
are the creatures of men’s fancy, and the work of men’s hands. Yet this
muſt be looked upon as an heretical and atheiſtical notion, and Paul as a
criminal for maintaining it ; not that they could advance any thing
againſt this doćtrine itſelf, but that the conſequence of it was, that not
only at Epheſus, the chief city, but almost throughout all Aſia, among
the country people, who were their best customers, and whom they
thought they were ſureſt of, he had petſuaded and turned away much
people from the worſhip of Diana; ſo that there was not now ſuch a de-
mand for the silver shrines as had been, nor ſuch good rates given for
them. There are thoſe who will stickle for that which is most groſsly
abſurd and unreaſonable, and which carries along with it its own con-
vićtion of falſehood, as this does, “ that thoſe are gods, which are made
with hands,” if it have but human laws, and worldly interest and pre-
ſcription, on its fide.
(3.) He reminds them of the danger which their trade was in of going
to decay. Whatever touches that, touches them in a ſenſible tender
part; “If this doćtrine gains credit, we are all undone, and may even
ſhut up ſhop ; this our craft will be ſet at nought, will be convićted, and
put into an ill name as ſuperſtition, and a cheat upon the world, and
every body will run it down. This our part,” (ſo the word is,) “our
intereſt or ſhare of trade and commerce,” xyöveče ºf régie G., “will
not only come into danger of being loſt, but it will bring us into danger,
and we ſhall become not only beggars, but malefactors.”
(4.) He pretends a mighty zeal for Diana, and a jealouſy for her ho-
nour; Not only this our craft is in danger; if that were all, he would
not have you think that he would have ſpoken with ſo much warmth,
but all his care is, leſt “the temple of the great goddeſs Diana ſhould be
deſpiſed, and her magnificence ſhould be deſtroyed;” and we would not,
for all the world, ſee the diminution of the honour of that goddeſs, whom
all Aſia and the world worships. See what the worſhip of Diana had to
plead for itſelf, and what was the utmoſt which the moſt zealous bigots
for it had to ſay in its behalf. [l.] That it had pomp on its fide ; the
magnificence of the temple was the thing that charmed them, the thing
that chained them ; they could not bear the thoughts of any thing that
tended to the diminution, much leſs to the deſtruction, of that. [2.]
That it had numbers on its fide; All Aſia and the world worship it ; and
therefore it muſt needs be the right way of worſhip, let Paul ſay what
he will to the contrary. Thus, becauſe “all the world wonders after
the beaſt, the dragon, the Devil; the god of this world gives him his
power, and his ſeat, and great authority,” Rev. 13. 2, 3.
II. The popular reſentment of this complaint; the charge was
managed by a craftsman, and was framed to incenſe the common
people, and it had the defired effect; for on this occaſion they
ſhewed, -
1. A great diſpleaſure againſt the goſpel and the preachers of it;
They were full of wrath, (v. 28.) full of fury and indignation, ſo the word
fignifies. The craftſmen went ſtark mad, when they were told that their
trade and their idol were both in danger.
2. A great jealouſy for the honour of their goddeſs; They cried out,
* Great is Diana of the Epheſians; and we are reſolved to ſtand by her,
and live and die in the defence of her. Are there any that expoſe her
to contempt, or threaten her deſtrućtion ? Let us alone to deal with
them. Let Paul ſay ever ſo much to prove that thoſe are no gods, which
are made with hands, we will abide by it that, whatever comes of other |
- gods and goddeſſes, Great is Diana of the Epheſians. We muſt and will
ſtand up for the religion of our country, which we have received by tra-
dition from our fathers.” Thus all people walked every one in the name
of their god, and thought well of their own ; much more ſhould the ſer-
vants of the true God do ſo, who can ſay, This God is our God for ever
and ever.” $
3. A great diſorder among themſelves;" (v. 29.) The whole city was
full of ºft.* common and natural effect of an intemperate zeal
for a falſe religion ; it throws all into confuſion, dethrones reaſon, and
inthrones paſſion; and men run together, not only not knowing one an-
other’s minds, but not knowing their own. .
III. The proceedings of the mob under the power of theſe reſentments,
and how far they were carried.
1. They laid hands on ſome of Paul’s companions, and hurried them
into the theatre, v. 29. Some think, with deſign there to make them
fight with beaſts, as Paul had ſometimes done; or perhaps they intended
only to abuſe them, and to make them a ſpectacle to the crowd. Thoſe
they ſeized, were, Gaius and Ariſtarchus, of both whom we read elſe-
where; Gaius was of Derbe, cº º Ariſtarchus is alſo there ſpoken
of, and Col. 4. 10. They cam Paul from Macedonia, and that was
their only crime, that they were Paul's companions in travel, both in ſer-
vices and ſufferings.
2. Paul, who †a eſcaped being ſeized by them, when he perceived
his friends in diſtreſs for his ſake, would have entered in unto the people,
to ſacrifice himſelf, if there were no other remedy, rather than his friends
ſhould ſuffer upon his account ; and it was an evidence of a generous
ſpirit, and that he loved his neighbour as himſelf.
3. He was diſſuaded from it by the kindneſs of his friends, that over-
ruled him. (1.) The diſciples ſuffered him not, for it better became him
to offer it than it would have become them to ſuffer it. They had rea-
ſon to ſay to Paul, as David’s ſervants did to him, when he was for ex-
poſing himſelf in a piece of public ſervice, Thou art worth ten thouſand of
us, 2 Sam. 18. 3. (2.) Others of his friends interpoſed, to prevent his
throwing of himſelf thus into the mouth of danger; they would treat
him much worſe than Gaius and Ariſtarchus, looking upon him as the
ringleader of the party; and therefore better let them bear the brunt
of the ſtorm than that he ſhould venture into it, v. 31. They were “cer-
tain of the chief of Afia, the princes of Aſia”—'Ariagxxi. The critics
tell us, they were the chief of their prieſts; or, as others, the chief of
their players. Whether they were converts to the chriſtian faith, (and
ſome ſuch there were even of their prieſts and governors,) or whether
they were only well-wiſhers to Paul, as an ingenious good man, we are
not told, only that they were Paul's friends. Dr. Lightfoot ſuggeſts,
that they kept up a reſpect and kindneſs for him ever fince he fought
with beaſts in their theatre, and were afraid he ſhould be abuſed ſo
again. Note, It is a friendly part to take more care of the lives and
comforts of good men than they do themſelves. It would be a very ha-
zardous adventure for Paul to go into the theatre; it was a thouſand to
one that it would coſt him his life; and therefore Paul was overruled by
his friends to obey the law of ſelf-preſervation; and has taught us to keep
out of the way of danger as long as we can, without going out of the way
of duty. We may be called to lay down our lives, but not to throw
away our lives. It would better become Paul to venture into a ſyna-
gogue than into a theatre.
4. The mob was in a perfeót confuſion; (v. 32.) Some cried one thing,
and ſome another, according as their fancies and paſſions, and perhaps the
reports they received, led them ; ſome cried, Down with the Jews; others,
Down with Paul; but the aſſembly was confuſed, as not underſtanding
one another’s minds, they contradićted one another, and were ready to
fly in one another’s faces for it, but they did not underſtand their own ;
for the truth was, “ the greater part knew not wherefore they were come
together;” they knew not what began the riot, nor who ; much leſs
what buſineſs they had there; but, upon ſuch occaſions, the greateſt part
come only to inquire what the matter was ; they follow the cry, follow
the crowd, increaſe like a ſnow-ball, and where there are many there will
be more.
5. The Jews would have intereſted themſelves in this tumult; (in
other places they had been the firſt movers of ſuch riots ;) but now at
Epheſus they had not an intereſt enough to raiſe the mob, and yet, when
it was raiſed, they had ill-will enough to ſet in with it; (v. 33.) They
drew Alexander out of the multitude, called him out to ſpeak on the behalf
of the Jews againſt Paul and his companions ; “You have heard what
Demetrius and the filverſmiths have to ſay againſt them, as enemies to
their religion; give us leave now to tell you what we have to ſay againſt
- f
/*


THE ACTS, XIX.
him as an enemy to our religion.” The Jews put him forward to do this,
encouraged him, and told him they would ſtand by him and ſecond him;
and this they looked upon as neceſſary in their own defence, and there-
fore what he deſigned to ſay is called his apologizing to the people, not
for himſelf in particular, but for the Jews in general, whom the worſhippers
of Diana looked upon to be as much their enemies as Paul was ; now they
would have them know that they were as much Paul’s enemies as they
were ; and they who are thus careful to diſtinguiſh themſelves from the
fervants of Chriſt now, and are afraid of being taken for them, ſhall have
their doom accordingly in the great day. Alexander beckoned with the
hand, defiring to be heard againſt Paul; for it had been ſtrange if a per-
ſecution were carried on againſt the Chriſtians, and there were not Jews
at one end or the other of it; if they could not begin the miſchief, they
would help it forward, and ſo make themſelves partakers of other men’sſins.
Some think this Alexander had been a Chriſtian, but had apoſtatiſed to
Judaiſm, and therefore was drawn out as a proper perſon to accuſe Paul;
and that he was that Alexander the copperſinith that did Paul ſo much
evil, (2 Tim. 4. 14.) and whom he had delivered unto Satan, 1 Tim.
1. 20.
6. This occaſioned the proſecutorºrop the proſecution of Paul’s
friends, and to turn it into acclamaº in honour of their goddeſs;
(v. 34.) When they knew that he was "a Jew, and, as ſuch, an enemy to
the worſhip of Diana, (for the Jews had now an implacable hatred to
idols and idolatry, whatever he had to ſay for Paul or againſt him, they
were reſolved not to hear him, and therefore ſet the mob a ſhouting,
“ Great is Diana of the Epheſians; whoever runs her down, be he Jew
or Chriſtian, we are reſolved to cry her up ; ſhe is Diana of the Epheſians;
our Diana; and it is our honour and happineſs to have her temple with
us; and ſhe is great, a famous goddeſs, and univerſally adored; there
are other Dianas, but Diana of the Epheſians is beyond them all, becauſe
her temple is more rich and magnificent than any of their’s.” This was
all the cry for two hours together; and it was thought a ſufficient con-
futation of Paul’s doćtrine, that they are not gods, which are made with
hands. Thus the moſt ſacred truths are often run down with nothing
elſe but noiſe and clamour and popular fury! It was ſaid of old con-
cerning idolaters, that they were mad upon their idols; and here is an in-
fiance of it. Diana made the Epheſians great, for the town was enriched
by the vaſt concourſe of people from all parts to Diana’s temple there,
and therefore they are concerned by all means poſſible to keep up her
finking reputation with, Great is Diana of the Epheſians.
IV. The ſuppreſfing and diſperfing of theſe rioters, by the prudence
and vigilance of the town-clerk; he is called, ypaupºsts—the ſcribe, or ſe-
cretary, or recorder; “the governor of the city,” ſo ſome ; “ the re-
giſter of their games,” the Olympic games, ſo ſome ; whoſe buſineſs
it was to preſerve the names of the vićtors, and the prizes they won.
With much ado he, at length, ſtilled the noiſe, ſo as to be heard, and
then made a pacific ſpeech to them, and gave us an inſtance of that of
Solomon, “ The words of wiſe men are heard in quiet, more than the
cry of him that rules among fools,” as Demetrius did, Eccl. 9. 17.
1. He humours them with an acknowledgment, that “ Diana was the
celebrated goddeſs of the Epheſians,” v. 35. They needed not to be ſo
loud and ſtrenuous in aſſerting a truth which nobody denied, or could be
ignorant of; Every one “ knows that the city of the Epheſians is a
worſhipper of the great goddeſs Diana;” is, yeox869 ; not only that the
inhabitants were worſhippers of this goddeſs, but the city, as a corpora-
tion, was, by its charter, intruſted with the worſhip of Diana, to take
care of her temple, and to accommodate thoſe who came thither to do
her homage. Epheſus is the aeditua, (they ſay that is the moſt proper
word,) or the sacrist, of the great goddeſs Diana. The city was more the
patroneſs and protećtreſs of Diana than Diana was of the city. Such
care did idolaters take for the keeping up the worſhip of gods made with
hands, while the worſhip of the true and living God is neglected, and
few nations or cities glory in patronizing and protećting that The
temple of Diana at Epheſus was a very rich and ſumptuous ſtructure,
but, it ſhould ſeem, the image of Diana in the temple, becauſe they
thought it ſam&tified the temple, was had in greater veneration than the
temple, for they perſuaded the people that it fell down from Jupiter, and
therefore “ was none of the gods that were made with men’s hands.”
See how eaſily the credulity of ſuperſtitious people is impoſed upon by
the fraud of defigning men Becauſe this image of Diana had been ſet
up time out of mind, and nobody could tell who made it, they made the
people believe it fell down from Jupiter.
« Now these things,” ſays the town-clerk very gravely, (but whether
ſeriouſly or no, and as one that did himſelf believe them, may be queſ-
The Tumuſt at Epheſus.
tioned,) “cannot be spoken against; they have obtained ſuch univerſal
credit, that you need not fear contradićtion, it can do you no prejudice.”
Some take it thus; “Seeing the image of Diana fell down from Jupiter,
as we all believe, then what is ſaid againſt gods made with hands, does
not at all affect us.”
2. He cautions them againſt all violent and tumultuous proceedings,
which their religion did not need, nor could receive any real advantage
from ; (v. 36.) Te ought to be quiet, and to do nothing rashly. A very
good rule this is to be obſerved at all times, both in private and public
affairs ; not to be haſty and precipitate in our motions, but to deliberate,
and take time to confider; not to put ourſelves or others into a heat,
but to be calm and compoſed, and always keep reaſon in the throne, and
paſſion under check. This word ſhould be ready to us, to command
the peace with, when ourſelves or thoſe about us are growing diſorderly;
“We ought to be quiet, and to do nothing raſhly ;” to do nothing in
haſte, which we may repent of at leaſure.
3. He wiped off the odium that had been caſt upon Paul and his aſſo.
ciates, and tells them, they were not the men that they were repreſented:
to them to be ; (v. 37.) “Ye have brought hither these men, and are
ready to pull them to pieces; but have you conſidered what is their
tranſgreſſion and what is their offence What can you prove upon them?
They are not robbers of churches, you cannot charge them with ſacrilege,
or the taking away of any dedicated thing; they have offered no violence
to Diana’s temple or the treaſures of it; nor are they blaſphemers of
3your goddeſs; they have not given any opprobrious language to the wor-
ſhippers of Diana, nor ſpoken ſcurrilouſly of her or her temple. Why
ſhould you proſecute them with all this violence, who, though they are
not of your mind, yet do not inveigh with any bitterneſs againſt you ?
Since they are calm, why ſhould you be hot ?” It was the idol in the
heart that they levelled all their force againſt, by reaſon and argument;
if they can but get that down, the idol in the temple will fall of courſe.
Thoſe that preach againſt idolatrous churches, have truth on their fide,
and ought vigorouſly to maintain it, and preſs it on men’s conſciences;
but let them not be robbers of thoſe churches, (on the prey laid they not
their hand, Eſther 9, 15, 16.) nor blaſphemers of thoſe worſhips; with
meekness instructing, not with paſſion, and foul language reproaching,
thoſe that oppoſe themſelves; for God’s truth, as it needs not man’s lie,
ſo it needs not man’s intemperate heat. “ The wrath of man worketh.
not the righteouſneſs of God.”
4. He turns them over to the regular methods of the law, which ought
always to ſuperſede popular tumults, and in civilized well-governed Ilawe
tions will do ſo. . A great mercy it is to live in a country where provi.
fion is made for the keeping of the peace, and the adminiſtration of pub-
lic juſtice, and the appointing a remedy for every wrong; and herein we.
of this nation are as happy as any people.
(1.) If the complaint was of a private injury, let them have recourſe.
to the judges and courts of juſtice, which were kept publicly at ſtated
times. If Demetrius, and the company of the filverſmiths that have
made all this rout, find themſelves aggrieved, or any privilege they are:
legally entitled to, infringed or entrenched upon, let them bring their
aćtion, take out a proceſs, and the matter ſhall be fairly tried, and juſtice.
done ; The law is open, and there are deputies ; there is a proconſul and
his delegate, whoſe buſineſs it is to hear both fides, and to determine ac-
cording to equity; and in their determination all parties muſt acquieſce,
and not be their own judges, nor appeal to the people. Note, The law,
is good if a man use it lawfully, as the laſt remedy, both for the diſcovery
of a right diſputed, and the recovery of a right denied.
(2.) If the complaint was of a public grievance, relating to the con-
ſtitution, it muſt be redreſſed, not by a confuſed rabble, but by a con-
vention of the ſtates; (v. 39.) “If ye inquire any thing concerning
other matters,” that are of a common concern, it shall be determined in a
lawful aſſembly of the aldermen and common-council, called together in
a regular way by thoſe in authority. Note, Private perſons ſhould not
intermeddle in public matters, ſo as to anticipate the counſels of thoſe
whoſe buſineſs it is to take cognizance of them; we have enough to do
to mind our own buſineſs.
5. He makes them ſenſible of the danger they were in, and of the
premunire they had run themſelves into by this riot ; (v. 40.) “ It is
well if we be not called in question for this day’s uproar, if we be not
complained of at the emperor's court, as a factious and ſeditious city,
and if a quo warranto be not brought againſt us, and our charter takén.
away 3, for ‘there is no cauſe whereby we may give an account of this.
concourſe,' we have nothing to ſay in excuſe of it; we cannot juſtify.
ourſelves in breaking the peace, by ſaying, that others broke it firſt, anº.


THE ACTS, XX.
Paul’s Removal to Troas.
we only ačted defenſively; we have no colour for any ſuch plea ; and
therefore let the matter go no further, for it has gone too far already.”
. Note, Moſt people ſtand in awe of men’s judgment more than of the
judgment of God. How well were it if we would thus ſtill the tumult
of our diſorderly appetites and paſſions, and check the violence of them,
with the conſideration of the accognt we muſt ſhortly give to the Judge
of heaven and earth for all theſe diſorders “We are in danger to be
called in queſtion for this day’s uproar,” in our hearts, in our houſes;
and how ſhall we anſwer it, there being no cauſe, no juſt cauſe, or no pro-
portionable one, whereby we may give an account of this concourſe, and of
this heat and violence As we muſt repreſs the inordinancy of our ap-
petites, ſo alſo of our paſſions, with this, that “ for all theſe things God
will bring us into judgment ;” (Eccl. 1 1. 9.) and we are concerned to
manage ourſelves, as thoſe that must give account.
6. When he had thus ſhewed them the abſurdity of their riotous meet-
ing, and the ill conſequences that might follow from it, he adviſed them
to ſeparate with all ſpeed; (v. 41.) he dismissed the assembly, ordered
the crier perhaps to give notice that all manner of perſons ſhould peace-
ably depart and go about their own buſineſs, and they did ſo. See here,
(1.) How the overruling providence of God preſerves the public peace,
by an inaccountable power over the ſpirits of men . Thus the world is
kept in ſome order, and men are reſtrained from being as the fiſhes of
the ſea, where the greater devour the leſſer. Confidering what an impe-
tuous, furious thing, what an ungovernable, untameable wild beaſt the
mob is, when it is up, we ſhall ſee reaſon to acknowledge God’s good-
neſs, that we are not always under the tyranny of it. “ He ſtills the
noiſe of the ſea, the noiſe of her waves,” and (which is no leſs an in-
ſtance of his almighty power) the tumult of the people, Pſ. 65. 7. (2.)
See how many ways God has of protećting his people ! Perhaps this
town-clerk was no friend at all to Paul, or the goſpel he preached, yet
his human prudence is made to ſerve the divine purpoſe. “Many are
the troubles of the righteous, but the Lord delivereth them out of them
all.” t
CHAP. XX.
Jn this chapter, we have, 1. Paul’s travels up and down about Macedonia,
Greece, and Asia, and his coming at length to Troas, v. 1...6. II. A
particular account of his spending one Lord’s-day at Troas, and his rais-
ing Eutychus to life there, v. 7... 12. III. His progreſs, or circuit,
for the visiting of the churches he had planted, in his way toward Jeru.
salem, where he designed to be by the next feast of pentecost, v. 13... 16.
IV. The farewell sermon he preached to the presbyters of Ephesus, now
that he was leaving that country, v. 17.35. P. The very sorrowful
parting between him and them, v. 36.38. And in all these we Jind.
Paul very busy to serve Christ, and to do good to the souls of men, not
only in the conversion of heathens, but in the edificalion of christians.
1. Aº after the uproar was ceaſed, Paul called unto
him the diſciples, and embraced them, and departed
for to go into Macedonia. 2. And when he had gone
over thoſe parts, and had given them much exhortation,
he came into Greece. 3. And there abode three months.
And when the Jews laid wait for him, as he was about to
ſail into Syria, he purpoſed to return through Macedonia.
4. And there accompanied him into Aſia, Sopater of Be-
rea; and of the Theſſalonians, Ariſtarchus and Secundus;
and Gaius of Derbe, and Timotheus; and of Aſia, Tychi-
cus and Trophimus. 5. Theſe going before tarried for
us at Troas. 6. And we ſailed away from Philippi after
the days of unleavened bread, and came unto them to
Troas in five days; where we abode ſeven days.
Theſe travels of Paul which are thus briefly related, if all in them had
been recorded that was memorable, and worthy to be written in letters
of gold, “the world would not have contained the books that ſhould be
written;” and therefore we have only ſome general hints of occurrences,
which therefore ought to be the more precious. Here is,
I. Paul’s departure from Epheſus; he had tarried there longer than
he had done at any one place fince he was ordained to the apoſtleſhip of |
the Gentiles ; and now it was time to think of removing, for he muſt
Vol. V. No. 95.
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preach in other cities alſo ; but after this, to the end of the ſcripture-
hiſtory of his life, (which is all we can depend upon,) we never find him
breaking up freſh ground again, nor preaching “ the goſpel there where
Chriſt had not been named,” as hitherto he had done; (Rom. 15. 20.)
for in the cloſe of the next chapter we find him made a priſoner, and ſo
continued, and ſo left, at the end of this book.
1. Paul left Epheſus ſoon after the uproar was ceaſed, looking upon
the diſturbance he met with there, to be an indication of Providence to
him not to ſtay there any longer, v. 1. His remove might ſomewhat
appeaſe the rage of his adverſaries, and gain better quarter for the chriſ.
tians there. Currenti cede furori—It is good to lie by in a storm. Yet
ſome think, that before he now left Epheſus, he wrote the first epistle to
the Corinthians, and that his fighting with beasts at Epheſus, which he
mentions in that epiſtle, was a figurative deſcription of this uproar; but
I rather take that literally.
2. He did not leave them abruptly and in a fright, but took leave of
them ſolemnly ; He called unto him the diſtiples, the principal perſons of
the congregation, and embraced them, took leave of then (ſaith the
Syriac) with the kiss of love, according to the uſage of the primitive
church. Loving friends know not how well they love one another till
they come to part, and then it appears how near they lay to one an-
other’s hearts. -
II. His viſitation of the Greek churches, which he had planted and
more than once watered, and which appear to have laid very near his
heart.
1. He went firſt to Macedonia, (v. 1.) according to his purpoſe be-
fore the uproar; (ch. 19. 21.) there he viſited the churches of Philippi
and Theſſalonica, and gave them much exhortation, v. 2. Paul’s viſits to
his friends were preaching viſits, and his preaching was large and copi-
ous, he gave them much eachortation ; he had a great deal to ſay to them,
and did not ſtint himſelf in time ; he exhorted them to many duties, in
many caſes, and (as ſome read it) with many reasonings. He enforced
his exhortation with a great variety of motives and arguments.
2. He ſtayed three months in Greece, (v. 2, 3.) that is, in Achaia, as
ſome think, for thither alſo he purpoſed to go, to Corinth, and there
about, (ch. 19, 21.) and, no doubt, there alſo he gave the disciples much
exhortation, to direét and confirm them, and engage them to cleave to the
Lord.
III. The altering of his meaſures ; for we cannot always ſtand to our
purpoſes; accidents unforeſeen put us upon new counſels, which oblige
us to purpoſe with a proviſo. a
1. Paul was about to sail into Syria, to Antioch, whence he was firſt
ſent out into the ſervice of the Gentiles, and which therefore in his jour-
nies he generally contrived to take in his way; but he changed his mind,
and reſolved to return through Macedonia, the ſame way he came.
2. The reaſon was, becauſe the Jews, expecting he would ſteer that
courſe as uſual, had way-laid him, deſigning to be the death of him ;
fince they could not get him out of the way by ſtirring up both mobs
and magiſtrates againſt him, which they had often attempted, they con-
trived to aſſaſſinate him. Some think, they laid wait for him, to rob
him of the money that he was carrying to Jeruſalem for the relief of the
poor ſaints there ; but conſidering how very ſpiteful the Jews were
againſt him, I ſuppoſe they thirſted for his blood more than for his money.
IV. His companions in his travels when he went into Aſia ; they are
here named, v. 4. Some of them were miniſters, whether they were all
ſo or mo, is not certain ; Sopater of Berea, it is likely, is the ſame with
Sosipater, who is mentioned Rom. 16, 21. Timothy is reckoned among
them, for though Paul, when he departed from Epheſus, (v. 1.) left
Timothy there, and afterward wrote his firſt epiſtle to him thither, to
direct him as an evangeliſt how to ſettle the church, there, and in what
hands to leave it; (ſee 1 Tim. 1. 3.-3. 14, 15. which epiſtle was intended
for dire&tion to Timothy what to do, not only at Epheſus where he now
was, but alſo at other places where he ſhould be in like manner left, or
whither he ſhould be ſent to refide as an evangeliſt ; and not to him only,
but to the other evangeliſts that attended Paul, and were in like manner
employed; yet he ſo followed him, and accompanied him, with others
here named.
Now, one would think, this was no good huſbandry to have all theſe
worthy men accompanying Paul, for there was more need of them where
Paul was not, than where he was ; but ſo it was ordered,
1. That they might affiſt him in inſtrućting ſuch as by his preaching
were awakened and ſtartled; wherever Paul came, the waters were stirred,
and then there was need of many hands to help the cripples in. It was
time to ſtrike when the iron was hot.
R r
4.
THE ACTS, XX.
2. That they might be trained up by him, and fitted for future ſer-
vice; “might fully know his doćtrine, and manner of life,” 2 Tim. 3. 10.
Paul’s bodily preſence was weak and deſpicable, and therefore theſe
friends of his accompanied him, to put a reputation upon him, to keep
him in countenance, and to intimate to ſtrangers, who would be apt to
judge by the fight of the eye, that he had a great deal in him truly va-
luable, which was not diſcovered upon the outward appearance.
V. His coming to Troas, where he had appointed a general rendez-
vous of his friends.
1. They went before, and ſtayed for him at Troas, (v. 5.) defigning
to go along with him to Jeruſalem, as Trophimus particularly did, ch.
21.29. We ſhould not think it hard to ſtay a while for good company
in a journey. -
2. Paul made the beſt of his way thither ; and, it ſhould ſeem, Luke
was now in company with him ; for he ſays, We sailed fºom Philippi;
(v. 6.) and the firſt time we find him in his company, was here at Troas,
ch. 16. 11. The days of unleavened bread are mentioned only to deſcribe
the time, not to intimate that Paul kept the paſſover after the manner of
the Jews; for juſt about this time he had written in his firſt epiſtle to
the church of Corinth, and taught, that Christ is our Passover, and a
chriſtian life our feast of unleavened bread; (1 Cor. 5. 7, 8.) and when
“ the ſubſtance was come, the ſhadow was done away.” He came to
them to Troas, by ſea, in five days, and when he was there ſtayed but
seven days. There is no remedy but a great deal of time will unavoid-
ably be loſt in travelling to and fro by thoſe who go about doing good,
yet it ſhall not be put upon the ſcore of loſt time. Paul thought it
worth while to beſtow five days in going to Troas, though it was but for
an opportunity of seven days ſtay there ; but he knew, and ſo ſhould
we, how to redeem even journeying time, and make it turn to ſome good
account.
7. And upon the firſt day of the week, when the diſci.
ples came together to break bread, Paul preached unto
them, ready to depart on the morrow ; and continued his
ſpeech until midnight. , 8. And there were many lights in
the upper chamber, where they were gathered together.
9. And there ſat in a window a certain young man named
Eutychus, being fallen into a deep ſleep: and as Paul was
long preaching, he ſunk down with ſleep, and fell down
from the third loft, and was taken up dead. IO. And
Paul went down, and fell on him, and embracing him ſaid,
Trouble not yourſelves; for his life is in him. I 1. When
he therefore was come up again, and had broken bread,
and eaten, and talked a long while, even till break of day,
ſo he departed. 12. And they brought the young man
alive, and were not a little comforted.
We have here an account of what paſſed at Troas the laſt of the ſeven
The Recovery of Eutychus,
to which all that hold from and under him, owe ſuit and ſervice, and at
which they are to make their appearance, as tenants at their Lord's
courts, and the first day of the week is appointed to be the court-day.
3. They were gathered together in an upper chamber (v. 8.) they had
no temple or ſynagogue, to meet in, no capacious, ſtately chapel, but
met in a private houſe, in a garret. As they were few, and did not
need, ſo they were poor, and could not build, a large meeting-place ;
yet they came togeiher, in that deſpicable, inconvenient place. It will
be no excuſe for our abſenting ourſelves from religious aſſemblies, that
the place of them is not ſo decent or ſo commodious as we would have
it be. -
4. They come together to break bread, that is, to celebrate the ordi-
nance of the Lord's ſupper ; that one inſtituted fign of breaking the
bread, being put for all the reſt.
communion of the body of Chriſt,” 1 Cor. 10. 16.
mell tS.
days that Paul ſtayed there.
I. There was a ſolemn religious aſſembly of the chriſtians that were
there, according to their conſtant cuſtom, and the cuſtom of all the
churches. - .
1. The disciples came together, v. 7. Though they read, and medi-
tated, and prayed, and ſung pſalms, apart, and thereby kept up their
communion with God, yet that is not enough ; they muſt come toge-
ther to worſhip God in concert, and ſo keep up their communion with
one another, by mutual countenance and aſſiſtance, and teſtify their ſpi-
r;"ual communion with all good chriſtians. There ought to be ſtated
times for the diſciples of Chriſt to come together ; though they cannot
all come together in one place, yet as many as can.
2. They came together upon the first day of the week, which they called
the Lord’s day, (Rev. 1. 10.) the chriſtian ſabbath, celebrated to the
honour of Chriſt and the Holy Spirit, in remembrance of the reſurre&tion
of Chriſt, and the pouring out of the Spirit, both on the first day of the
week. This is here ſaid to be the day when the disciples came together,
that is, when it was their pračtice to come together in all the churches.
Note, The firſt day of the week is to be religiouſly obſerved by all the
diſciples of Chriſt; and it is a fign between Chriſt i ni them, for by this
it is known that they are his diſciples; and it is to be obſerved in ſolemn
aſſemblies, which are, as it were, the courts held in the name of our Lord
Jeſus, and to his honour, by his miniſters, the ſtewards of his courts, and
“ The bread which we break, is the
In the breaking of
the bread, not only the breaking of Chriſt’s body for us, to be a ſacri-
fice for our fins, is commemorated, but the breaking of Chriſt’s body to
us, to be food and a feaſt for our ſouls, is fignified. In the primitive
times it was the cuſtom of many churches to receive the Lord’s fupper
every Lord's day, celebrating the memorial of Chriſt's death in the for-
mer, with that of his reſurrection in the latter ; and both in concert, in
a ſolemn aſſembly, to teſtify their joint concurrence in the ſame faith and
worſhip.
II. In this aſſembly Paul gave them a ſermon, a long ſermon, a fare-
well ſermon, v. 7. -
1. He gave them a ſermon, he preached to them ; though they were
diſciples already, yet it was very neceſſary they ſhould have the word of
God preached to them, in order to their increaſe in knowledge and grace.
Obſerve, The preaching of the goſpel ought to accompany the ſacra-
“ Moſes read the book of the covenant in the audience of the
people, and then ſprinkled the blood of the covenant, which the Lord
had made with them concerning all theſe words,” Exod. 24. 7, 8. What
does the ſeal ſignify without a writing :
2. It was a farewell ſermon, he being ready to depart on the morrow ;
when he was gone, they might have the ſame goſpel preached, but not
as he preached it; and therefore they muſt make the beſt uſe of him
that they could while they had him. Farewell ſermons are uſually in a
particular manner affecting both to the preacher and to the hearers.
3. It was a very long ſermon, he continued his speech until midnight ;
for he had a great deal to ſay, and knew not that ever he ſhould have an-
other opportunity of preaching to them. After they had received the
Lord's ſupper, he preached to them the duties they had thereby engaged
themſelves to, and the comforts they were intereſted in, and in this he
was very large and full and particular. There may be occaſion for mini-
ſters to preach, not only in season, but out of season. . We know ſome
that would have reproached Paul for this as a long-winded preacher that
tired his hearers; but they were willing to hear, he ſaw them fo, and
therefore continued his speech, he continued it till midnight ; perhaps, they
met in the evening, for privacy, or in conformity to the example of the
disciples, who came together on the first christian sabbath in the evening.
It is probable that he had preached to them in the morning, and yet thus
lengthened out his evening ſermon even till midnight , we wiſh we had
the heads of this long ſermon, but we may ſuppoſe it was for ſubſtance
the ſame with his epiſtles. The meeting being continued till midnight,
there were candles ſet up, many lights, (v. 8.) that the hearers might
turn to the ſcriptures Paul quoted, and see whether these things were so ;
and that this might prevent the reproach of their enemies, who ſaid, they
met in the night for works of darkneſs. .
III. A young man in the congregation, that ſlept at ſermon, was killed
by a fall out of the window, but raised to life again ; his name fignifies one
that had good fortune, Eutychus, bene fortunatus; and he anſwered his
name. Obſerve,
1. The infirmity with which he was overtaken. It is probable that
his parents brought him, though but a boy, to the aſſembly, out of a defire
to have him well inſtructed in the things of God, by ſuch a preacher as
Paul. Parents ſhould “bring their children to hear ſermons, as ſoon as
they can hear with underſtanding,” (Neh. 8. 2.) even the little ones,
Deut. 29. 11. Now this youth was to be blamed, (1.) That he pre-
ſumptuouſly sat in the window, unglazed perhaps, and ſo expoſed him-
ſelf; whereas if he could have been content to fit on the floor, he had
been ſafe. Boys that love to climb, or otherwiſe endanger themſelves,
to the grief of their parents, confider not how much it is aſſo an offence
to God. (2.) That he ſlept, may he fell into a deep ſleep when Paul
was preaching; which was a fign he had not duly attended to the things
THE ACTS, XX.
Paul on a Voyage.
that Paul spake of, though they were weighty things. The particular
notice taken of his ſleeping, makes us willing to hope none of the reſt
ſlept, though it was ſleeping time and after ſupper ; but this youth fell
faſt aſleep, he was carried away with it, ſo the word is ; which intimates,
that he ſtrove againſt it, but was overpowered by it, and at laſt sunk
down with ſleep. - -
2. The calamity with which he was ſeized herein ; “ He fell down
from the third loft, and was taken up dead.” Some think that the
hand of Satan was in it, by the divine permiſſion, and that he deſigned
it for a diſturbance to this aſſembly, and a reproach to Paul and it.
Others think that God deſigned it for a warning to all people to take
heed of ſleeping when they are hearing the word preached; and cer.
tainly we are to make that uſe of it. We muſt look upon it as an evil
thing, as a bad ſign of our low eſteem of the word of God, and a great
hinderance to our profiting by it : we muſt be afraid of it, do what we
can to prevent our being ſleepy, not compoſe ourſelves to ſleep, but get
our hearts affected with the word we hear to ſuch a degree as may drive
ſleep far enough ; let us “watch and pray, that we enter not into this
temptation,” and by it into worſe; let the puniſhment of Eutychus
ſtrike an awe upon us, and ſhew us how jealous God is in the matters of
his worſhip; Be not deceived, God is not mocked. See how ſeverely God
viſited an iniquity that ſeemed little, and but in a youth, and ſay, Who is
able to stand before this holy Lord God P Apply to this ſtory that lamen-
tation, (Jer, 9.20, 21.) “Hear the word of the Lord, for death is
come up into our windows, to cut off the children from without, and the
young men from the ſtreets.”
3. The miraculous mercy ſhewed him in his recovery to life again,
v. 10. It gave a preſent diſtraćtion to the aſſembly, and an interrup-
tion to Paul's preaching ; but it proved an accaſion of that which was a
great confirmation to his preaching, and helped to ſet it home, and make
it effectual. -
(1.) Paul fell on the dead body, and embraced it, thereby expreſſing
a great compaſſion to, and an affectionate concern for, this young man;
ſo far was he from ſaying, “He was well enough ſerved for minding ſo
little what I ſaid I’” Such tender ſpirits as Paul had, are much affected
with ſad accidents of this kind, and are far from judging and cenſuring
thoſe that fall under them, as if thoſe on whom “the tower of Siloam
fell, were finners above all that dwelt at Jeruſalem ; I tell you, nay.”
But this was not all; his falling on him, and embracing him, were in imi-
tation of Elijah, (1 Kings 17. 21.) and Eliſha, (2 Kings 4. 34.) in
order to the raiſing of him to life again ; not that this could as a means
contribute any thing to it, but as a fign it repreſented the deſcent of
that divine power upon the dead body, for the putting of life into it
again, which at the ſame time he inwardly, earneſtly, and in faith prayed
for. -
(2.) He aſſured them that he was returned to life, and it would ap-
pear preſently. Various ſpeculations, we may ſuppoſe, this ill accident
had occaſioned in the congregation, but Paul puts an end to them all ;
“Trouble not yourselves, be not in any diſorder about it, let it not put
you into any hurry, for his life is in him ; he is not dead, but ſleepeth ;
lay him a while upon a bed, and he will come to himſelf, for he is now
alive.” Thus, when Chriſt raiſed Lazarus, he ſaid, Father, I thank thee,
that thou hast heard me. -
(3.) He returned to his work, immediately after this interruption;
(v. 11.) He came up again to the meeting, they broke bread together in
a love-feaſt, which uſually attended the euchariſt, in token of their com-
munion with each other, and for the confirmation of friendſhip among
them ; and they talked a long while, even till break of day; , Paul did not
now go on in a continued diſcourſe, as before, but he and his friends fell
into a free converſation, the ſubjećt of which, no doubt, was good, and
to the use of edifying. Chriſtian conference is an excellent means of pro-
moting holineſs, comfort, and chriſtian love. They knew not when they
ſhould have Paul’s company again, and therefore made the beſt uſe they
could of it when they had it, and reckoned a night’s ſleep well loſt for
that purpoſe. º -
(4.) Before they parted, they brought the young man alive into the
congregation, every one congratulating him upon his return to life from
the dead, and they were not a little comforted, v. 12. It was the matter
of great rejoicing among them, not only to the relations of the young
man, but to the whole ſociety as it not only prevented the reproach that
would otherwiſe have been caſt upon them, but contributed very much
to the credit of the goſpel.
13. And we went before to ſhip, and ſailed unto Aſſos,
there intending to take in Paul : for ſo had he appointed,
minding himſelf to go afoot. 14. And when he met with
tº) e º º
us at Aſſos, we took him in, and came to Mitylene. 15.
And we ſailed thence, and came the next day over againſt
Chios; and the next day we arrived at Samos, and tarried
at Trogyllium ; and the next day we came to Miletus.
16. For Paul had determined to ſail by Epheſus, becauſe
he would not ſpend the time in Aſia: for he haſted, if it
tº poſſible for him, to be at Jeruſalem the day of pen-
tecOit.' -
Paul is haſtening towards Jeruſalem, but ſtrives to do all the good he
can by the way, as #y woºpéâa, “as it were by the by ;” he had called at
Troas, and done good there ; and now, he makes a ſort of a coaſting
voyage, the merchants would call it a trading voyage, going from place
to place, and no doubt endeavouring to make every place he came to the
better for him, as every good man ſhould do.
I. He ſent his companions by ſea to Aſſos, but he himſelf was minded
to go afoot, v. 13. He had decreed or determined within himſelf, that
whatever importunity ſhould be uſed with him to the contrary, urging
either his eaſe or his credit, or the conveniency of a ſhip that offered itſelf,
or the company of his friends, he would foot it to Aſſos : and if the
land-way which Paul took was the ſhorter way, yet it is taken notice of
by the ancients as a rough way ; º Iliad 6. and Euttathius upon
upon him, ſay, it was enough to kill one to go on foot to Aſſos, Lorin. in
locum.) yet that way Paul would take ;
1. That he might call on his friends by the way, and do good among
them, either converting finners or edifying ſaints ; and in both he was
ſerving his great Maſter, and carrying on his great work. Or, -
2. That he might inure himſelf to hardſhip, and not ſeem to indulge
his eaſe. Thus he would by voluntary inſtances of mortification and
ſelf-denial keep under the body, and bring it into subjection, that he might
make his ſufferings for Chriſt, when he was called out to them, the more
eaſy, 2 Tim. 2. 3. We ſhould uſe ourſelves to deny ourſelves.
II. At Aſſos he went on board with his friends, there they took him
in ; for by this time he had enough of his walk, and was willing to be-
take himſelf to the other way of travelling; or perhaps he could not go
any further by land, but was obliged to go by water. When Chriſt
ſent his diſciples away by ſhip, and tarried behind himſelf, yet he came
to them, and they took him in, Mark 6.45, 51.
III. He made the beſt of his way to Jeruſalem ; his ſhip paſſed by
Chios ; (v. 15.) touched at Samos; (theſe are places of note among the
Greek writers, both poets and hiſtorians ;) they tarried a while at Tro-
gyllium, the ſea-port next to Samos ; and the next day they came to Mi-
letus, the ſea-port that lay next to Epheſus; for (v. 16.) he had deter-
mined not to go to Epheſus at this time, becauſe he could not go thither
| but he would be urged by his friends, whoſe importunity he could not
refiſt, to make ſome ſtay with them there; and becauſe he was reſolved
not to ſtay, he would not put himſelf into a temptation to ſtay; “for
he haſted, if it were poſſible for him, to be at Jeruſalem the day of pen-
tecoſt.” He had been at Jeruſalem, about four or five years ago, (ch. 18.
21, 22.) and now he was going thither again to pay his continued reſpects
to that church, which he was careful to keep a good correſpondence
with, that he might not be thought alienated from it by his commiſſion
to preach among the Gentiles. He aimed to be there by the feast of
pentecost, becauſe it was a time of concourſe, which would give him an
opportunity of propagating the goſpel among the Jews and proſelytes,
who came from all parts to worſhip at the feaſt : and the feaſt of pente-
coſt had been particularly made famous among the christians, by the
pouring out of the Spirit. Note, Men of buſineſs must fit themſelves,
and it will contribute to the expediting of it, to ſet time (with ſubmiſfion
to Providence) and strive to keep it; contriving to do that first which
we judge to be most needful, and not ſuffering ourſelves to be diverted
from it. It is a pleaſure to us to be with our friends, it diverts us, no-
thing more; but we must not by it be diverted from our work. . When
Paul has a call to Jeruſalem, he will not loiter away the time in Asia,
though he had more and kinder friends there. This is not the world we
are to be together in ; we hope to be ſo in the other world.
|
|
|
17. And from Miletus he ſent to Epheſus, and called
the elders of the church. 18. And when they were come
*
ſ
to him, he ſaid unto them, Ye know, from the firſt day
that I came into Aſia, after what manner I have been with
you at all ſeaſons, 19. Serving the Lord with all humility
of mind, and with many tears, and temptations, which
befell me by the lying in wait of the Jews: 20. And how
I kept back nothing that was profitable unto you, but have
ſhewed you, and have taught you publicly, and from houſe
to houſe, 21. Teſtifying both to the Jews, and alſo to the
Greeks, repentance toward God, and faith toward our
Lord Jeſus Chriſt. 22. And now, behold, I go bound in
the ſpirit unto Jeruſalem, not knowing the things that
ſhall befall me there: 23. Save that the Holy Ghoſt wit-
neſſeth in every city, ſaying, that bonds and afflićtions
abide me. 24. But none of theſe things move me, nei-
ther count I my life dear unto myſelf, ſo that I might finiſh
my courſe with joy, and the miniſtry, which I have re-
ceived of the Lord Jeſus, to teſtify the goſpel of the grace
of God. 25. And now, behold, I know that ye all, among
whom I have gone preaching the kingdom of God, ſhall
ſee my face no more. 26. Wherefore I take you to re-
cord this day, that I am pure from the blood of all men.
27. For I have not ſhunned to declare unto you all the
counſel of God. 28. Take heed therefore unto yourſelves,
and to all the flock, over the which the Holy Ghoſt hath
made you overſeers, to feed the church of God, which he
hath purchaſed with his own blood. 29. For I know
this, that after my departing ſhall grievous wolves enter
in among you, not ſparing the flock. 30. Alſo of your
own ſelves ſhall men ariſe, ſpeaking perverſe things, to
draw away diſciples after them. 31. Therefore watch,
and remember that by the ſpace of three years I ceaſed
not to warn every one night and day with tears. 32. And ||
now, brethren, I commend you to God, and to the word
of his grace, who is able to build you up, and to give you
an inheritance among all them which are ſanétified. 33.
I have coveted no man's ſilver, or gold, or apparel. 34.
Yea, ye yourſelves know, that theſe hands have miniſtered
unto my neceſſities, and to them that were with me. 35.
I have ſhewed you all things, how that ſo labouring ye
ought to ſupport the weak; and to remember the words
of the Lord Jeſus, how he ſaid, It is more bleſſed to give
than to receive. -
It ſhould ſeem, the ſhip Paul and his companions were embarked in
for Jeruſalem, attended him on purpoſe, and stayed or moved as he
pleaſed ; for when he came to Miletus, he went aſhore, and tarried there
ſo long as to send for the elders of Ephesus to come to him thither;
for if he had gone up to Epheſus, he could never have got away from
them. Theſe elders or preſbyters, ſome think, were thoſe twelve who
received the Holy Ghost by Paul’s hands, ch. 19. 6. But befide thoſe,
it is probable that Timothy had ordained other elders there for the ſer-
vice of that church, and the country about ; theſe Paul ſent for, that he
might inſtručt and encourage them to go on in the work to which they
had laid their hands. And what inſtructions he gave to them, they
would give to the people under their charge.
It is a very pathetic and pračtical diſcourſe with which Paul here takes
leave of theſe elders, and has in it much of the excellent ſpirit of this
go dman. -
I. He appeals to them concerning both his life and doćtrine, all the
time he had been in and about Epheſus; (v. 18.) “ 2^e know after what
manner I have been with you, and how I have done the work of an apostle
among you.” He mentions this, (1.) As a confirmation of his commiſ.
fion, and conſequently of the doctrine he had preached among them.
They all knew him to be a man of a ſerious, gracious, heavenly ſpirit,
*
THE ACTS, XX.
Paul and the Elders of Miletus.
that he was no deſigning ſelf-ſeeking man, as ſeducers are; he could
not have been carried on with ſo much evenneſs and constancy in his ſer-
vices and ſufferings, but by the power of divine grace. The temper of
his mind, and the tenour both of his preaching and converſation, were
ſuch as plainly ſpoke that God was with him of a truth, and that he was
aćtuated and animated by a better ſpirit than his own. (2.) As an in-
struction to them in whoſe hands the work was now left, to follow his
example; “ Te know after what manner I have been with you, how I have
condućted myſelf as a minister; in like manner be you with thoſe that
are committed to your charge when I am gone ; (Phil. 4. 9.) What
you have seen in me that is good, do.” tº
1. His ſpirit and converſation were excellent and exemplary; they
knew “ after what manner he had been among them,” and how he had
had his converſation toward them, in simplicity, and godly sincerity,
2 Cor, 1. 12. How holily, justly, and unblamably he behaved himself, and
how gentle he was toward them, I Theſſ. 2. 7, 10.
(1.) He had condu&ted himſelf well “all along, from the very first
day that he came into Afia ; at all ſeaſons;” the manner of his entering
in among them was ſuch as nobody could find fault with. He appeared
from the firſt day they knew him, to be a man that aimed not only to do
well, but to do good, wherever he came. He was a man that was con-
fiſtent with himſelf and all of apiece ; take him where you would, he
was the ſame at all ſeaſons, he did not turn with the wind, nor change
with the weather, but was uniform, like a die, which, throw it which
way you will, lights on a ſquare ſide.
(2.) He had made it his buſineſs to ſerve the Lord ; to promote the
honour of God, and the intereſt of Chriſt and his kingdom among
them ; he never ſerved himſelf, nor made himſelf a ſervant of men, of
their luſts and humours, nor was he a time-ſerver ; but he made it his
buſineſs to ſerve the Lord. In his miniſtry, in his whole converſation,
he proved himſelf what he wrote himſelf, Paul a servant of Jesus Christ,
Rom. l. 1.
(3.) He had done his work with all humility of mind—ast&mdans"
rarely peogºns, that is, in all works of condeſcenſion, modeſty, and ſelf-
abaſement. Though he was one that God had put a great deal of ho-
nour upon, and done a great deal of good by, yet he never took ſtate
upon him, nor kept people at a diſtance, but converſed as freely and fa-
miliarly with the meaneſt, for their good, as if he had ſtood upon a level
with them. He was willing to ſtoop to any ſervice, and to make him-
ſelf and his labours as cheap as they could deſire. Note, Thoſe that.
would in any effice ſerve the Lord acceptably to him and profitably to
others, muſt do it with all humility of mind, Matth. 20. 26, 27.
(4.) He had always been very tender, affectionate, and compaſſionate,
among them ; he had ſerved the Lord with many tears. Paul was berein
like his Maſter, often in tears; in his praying, he wept and made ſuppli-
cation, Hoſ. 12.4. In his preaching, what he had told them before,
he told them again, even weeping, Phil. 3. 18. In his concern for them,
though his acquaintance with them was but of a late ſtanding, yet ſo
near did they lie to his heart, that he wept with them that wept, and
mingled his tears with their’s upon every occaſion, which was very en-
dearing. º º |
(5.) He had ſtruggled with many difficulties among them; he went
on in his work in the face of much oppoſition, many temptations, trials
of his patience and courage, ſuch diſcouragements as perhaps were ſome-
times temptations to him, as to Jeremiah in a like caſe, to ſay, “I will
not ſpeak any more in the name of the Lord,” Jer. 20.8, 9. Theſe be-
fell him by the lying in wait of the Jews, who ſtill were plotting ſome
miſchief or other againſt him. Note, Thoſe are the faithful ſervants of
the Lord, that continue to ſerve him in the midſt of troubles and perils;
that care not what enemies they make, ſo that they can but approve
themſelves to their Maſter, and make him their Friend. Paul’s tears
were owing to his temptations ; his afflićtions helped to excite his good
affections.
2. His preaching was likewiſe ſuch as it ſhould be, v. 20, 21. He
came to Epheſus to preach the goſpel of Chriſt among them, and he had
been faithful both to them, and to him that appointed him.
(1.) He was a plain preacher, and one that delivered his meſſage ſo as
to be underſtood; this is intimated in two words, I have shewed you, and
have taught you ; he did not amuſe them with nice ſpeculations, nor lead
them into, and then loſe them in, the clouds of lofty notions and expreſ.
fions; but he shewed then the plain truths of the goſpel, which were of
greateſt conſequence and importance, and taught them as children are
taught. “I have shewed you the right way to happineſs, and taught you
to go in it.” * 4. -
THE ACTs, xx.
Paul and the Elders of Miletus.
(2.) He was a powerful preacher ; intimated in his teſtifying to them ;
he preached as one upon oath, that was himſelf fully aſſured of the truth
of what he preached, and was defirous to convince them of it, and to in-
fluence and govern them by it. He preached the goſpel, not as a hawker
proclaims news in the ſtreet, (it is all one to him whether it be true or
falſe,) but as a conſcientious witneſs gives in his evidence at the bar, with
the utmoſt ſeriouſneſs and concern. Paul preached the goſpel as a teſ.
timony to them if they received it ; but as a teſtimony against them if -
they reječted it.
(3.) He was a profitable preacher; one that in all his preaching aimed
at doing good to thoſe he preached to ; he ſtudied that which was pro-
fitable unto them, which had a tendency to make them wiſe and good, wiſer
and better; to inform their judgments, and reform their hearts and lives.
He preached tº avºpigoyro, ſuch things as brought with them divine light
and heat, and power to their fouls. It is not enough not to preach that |
which is hurtful which leads into error or hardens in fin, but we muſt
preach that which is profitable. “We do all things, dearly beloved,
for you, edifying.” Paul aimed to preach not that which was pleaſing,
but that which was profitable, and to pleaſe only in order to profit.
(4.) He was a painful preacher, very induſtrious and indefatigable in
his work ; he preached publicly, and from houſe to houſe. He did not
confine himſelf to a corner, when he had opportunity of preaching in the
great congregation ; nor did he confine himſelf to the congregation,
when there was occaſion for private and perſonal inſtruction. He was
neither afraid nor aſhamed to preach the goſpel publicly, nor did he
grudge to beſtow his pains privately, among a few, when there was oc-
caſion for it. He preached publicly to the flock that came together
into the green paſtures, and went from houſe to houſe to ſeek thoſe that
were weak, and had wandered ; and did not think that the one would
excuſe him from the other. Miniſters ſhould in their private viſits, and
as they go from houſe to houſe, diſcourſe of thoſe things which they
have taught publicly, repeat them, inculcate them, and explain them, if
it be needful, aſking, Have ye understood all these things 2 And efpeci-
ally, they ſhould help perſons to apply it to themſelves and their own
caſe. God is ſaid to teach his people to profit, Iſa. 48. 17. Thoſe teach
for God, that teach people to profit.
(5.) He was a faithful preacher; he not only preached that which
was profitable, but he preached every thing that he thought might be
profitable, and kept back nothing ; though the preaching of it might
either coſt him more pains, or be diſobliging to ſome, and expoſe him to
their ill-will. He declined not preaching whatever he thought might
be profitable, though it was not faſhionable, nor to ſome acceptable.
He did not keep back reproofs when they were neceſſary and would be
profitable, for fear of offending ; nor keep back the preaching of the
croſs, though he knew it was to the Jews a stumbling-block, and to the
Greeks foolishness, as the Roman miſfionaries in China lately did.
(6.) He was a catholic preacher ; he testified both to the Jews, and also
to the Greeks. Though he was born and bred a Jew, and had an entire
affection for that nation, and was trained up in their prejudices againſt
the Gentiles, yet he did not therefore confine himſelf to the Jews, and
avoid the Gentiles ; but preached as readily to them as to the Jews; and
converſed as freely with them.
called to be the apoſtle of the Gentiles, and the Jews had an implacable
enmity againſt him upon that ſcore, had done him many an ill turn, and
here at Epheſus were continually plotting againſt him, yet he did not
therefore abandon them as reprobates, but continued to deal with them
for their good. Ministers must preach the goſpel with impartiality; for
they are ministers of Christ for the univerſal church.
(7.) He was a truly christian, evangelical preacher; he did not
preach philoſophical notions, or matters of doubtful diſputation, nor did
he preach politics, or intermeddle at all with affairs of state or the civil
government ; but he preached faith and repentance, the two great goſ.
pel-graces, the nature and neceſſity of them ; theſe he urged upon all
occaſions. - - - -
[1..] Repentance toward God; that thoſe who by fin had gone away
from God, and were going further and further from him into a ſtate of
endleſs ſeparation from him, ſhould by true repentance look toward God,
turn toward him, move toward him, and haſten to him. He preached
repentance as God’s great command, (ch. 17. 30.) which we muſt obey
—“that men ſhould repent, and turn to God, and do works meet for
repentance ;” (ſo he explains it, ch. 26. 20.) and he preached it as
Chriſt’s gift, in order to the remiſſion of ſºns, (ch. 5. 31.) and dire&ted
people to look up to him for it.
[2.] ſaith towards our Lord Jeſus Chriſt. We muſt by repentance
Vol. II. No. 27.
And, on the other hand, though he was
|
look toward God as our End, and by faith toward Chriſt as our Way
to God. Sin muſt by repentance be abandoned and forſaken, and them
Chriſt muſt by faith be relied on for the pardon of fin. Our repentance
toward God is not ſufficient, we muſt have a true faith in Chriſt as our
Redeemer and Saviour, conſenting to him as our Lord and our God.
For there is no coming to God, as penitent prodigals to a Father, but
in the ſtrength and righteouſneſs of Jeſus Chriſt as Mediator.
Such a preacher as this they all knew Paul had been ; and if they will
i. on the ſame work, they muſt walk in the ſame ſpirit, in the ſame
eps. -
II. He declares his expectation of ſufferings and afflictions in his pre-
ſent journey to Jeruſalem, v. 22.24. Let them not think that he
quitted Aſia now, for fear of perſecution; no, he was ſo far from running
away like a coward from the poſt of danger, that he was now like a hero
haſtening to the high places of the field, where the battle was likely to
be hotteſt; “Now behold, I go bound in the ſpirit to Jeruſalem ;”
which may be underſtood either, (1.) Of the certain forefight he had of
trouble before him. Though he was not yet bound in body, he was
bound in ſpirit ; he was in full expectation of trouble, and made it his
daily bufineſs to prepare for it; he was bound in ſpirit, as all good chriſ-
tians are poor in ſpirit, endeavouring to accommodate themſelves to the
will of God if they ſhould be reduced to poverty. Or, (2.) Of the
ſtrong impulſe he was under from the Spirit of God working upon his
ſpirit to go this jeurney; “I go bound in the ſpirit, that is, firmly re-
folved to proceed, and well aſſured that it is by a divine dire&tion and in-
fluence that I am ſo, and not from any humour or defign of my own. I
go led by the Spirit, and bound to follow him, wherever he leads me.”
1. He does not know particularly the things that shall befall him at Je-
ruſalem ; whence the trouble ſhall ſpring, what ſhall be the occaſion of
it, what the circumſtances, and to what degree it ſhall ariſe; God had
not thought fit to reveal that to him. It is good for us to be kept in
the dark concerning future events, that we may be always waiting on
God and waiting for him. When we go abroad, it ſhould be with this
thought, we know not the things that shall befall us, nor what a day, or a
night, or an hour, may bring forth ; and therefore muſt refer ourſelves
to God, let him do with us as ſeemeth good in his eyes, and ſtudy to
ſtand complete in his whole will.
2. Yet he does know in general that there is a ſtorm before him ; for
the prophets in every city he paſſed through, told him by the Holy Ghost,
that bonds and afflictions did abide him. Befide the common notice given
to all chriſtians and miniſters to expect and prepare for ſufferings, Paul
had particular intimations of an extraordinary trouble, greater and longer
than any he had yet met with, that was now before him.
3. He fixes a brave and heroic reſolution to go on with his work, not-
withſtanding. It was a melancholy peal that was rung in his ears in
every city, that bonds and afflictions did abide him ; it was a hard caſe for a
poor man to labour continually to do good, and to be ſo ill treated for
his pains. Now it is worth wbile to inquire how he bore it He was
fleſh and blood as well as other men ; he was ſo, and yet by the grace of
God he was enabled to go on with his work, and to look with a gracious
and generous contempt upon all the difficulties and diſcouragements he
met with in it. Let us take it from his own mouth here, (v. 24.) where
he ſpeaks not with obſtinacy or oſtentation, but with a holy humble re-
ſolution; “None of these things move me, all my care is to proceed and
to perſevere in the way of my duty, and to finiſh well.” Paul is here an
example, . . º
(1.) Of holy courage and reſolution in our work, notwithſtanding the
difficulties and oppoſitions we meet with in it ; he ſaw them before him,
but he made nothing of them ; None of theſe things move me; 33syös
Aśvoy moigua–I make no account of them. He did not lay theſe things
to heart, Chriſt and heaven lay there. None of theſe things moved him,
[1..] They did not drive him off from his work ; he did not tack about,
| and go back again, when he ſaw the ſtorm riſe ; but went on reſolutely,
preaching there where he knew how dear it would coſt him. . [2] They
did not deprive him of his comfort, nor make him drive on heavily in his
work ; in midſt of troubles he was as one unconcerned ; in his patience
he poſſeſſed his ſoul, and when he was as ſorrowful, yet he was always re-
joicing, and in all things more than a conqueror. Thoſe that have their
converſation in heaven, can look down, not only upon the common trou-
bles of this earth, but upon the threatening rage and malice of hell itſelf, .
and ſay, that none of theſe things move them, as knowing that none of theſe
things can hurt them.
(2.) Of a holy contempt of life, and the continuance and comforts of
|it Neither count I my life dear to myself. Life is ſweet, and is naturally
Siſ
*-
dear to us, “all that a man has will he give for his life;” but all that a
man has, and life too, will he give, who underſtands himſelf aright and l
his own intereſt, rather than loſe the favour of God, and hazard eternal
life. Paul was of this mind; though to an eye of nature life is ſuperla-
tively valuable, yet to an eye of faith it is comparatively dºſpicable ; it is
not so dear, but it can be cheerfully parted with for Chriſt. This ex-
plains Luke 14, 26. where we are required to hate our own lives, not in
a haſty paſſion, as Job and Jeremiah, but in a holy ſubmiſſion to the
will of God, and a reſolution to die for Chriſt rather than to deny him.
(3.) Of a holy concern to go through with the work of life, which
ſhould be much more our care than to ſecure either the outward comforts
of it or the continuance of it. Bleſſed Paul counts not his life dear in
compariſon with this, and reſolves in the ſtrength of Chriſt, “non prop-
ter vitam vivendi perdere cauſas—that he never will, to ſave his life, loſe
the ends of living.” He is willing to ſpend his life in labour, to hazard
his life in dangerous ſervices, to waſte it in toilſome ſervices; nay, to lay
down his life in martyrdom, ſo that he may but anſwer the great inten-
tions of his birth, of his baptiſm, and of his ordination to the apoſtle-
ſhip. I -
Two things this great and good man is in care about, and if he gain
them it is no matter to him what comes of life.
[1..] That he may be found faithful to the truſt repoſed in him ; that
he may “finiſh the miniſtry which he has received of the Lord Jeſus,”
may do the work which he was ſent into the world about ; or rather,
which he was ſent into the church about ; that he might complete the
fervice of his generation, might make full proof of his ministry; that he
might go through the buſineſs of it, and others might reap the advantage
THE ACTs, xx.
of it, to the utmoſt of what was deſigned ; that he might, as is ſaid of
the two witneſſes, finish his testimony, (Rev. 11. 7.) and might not do
his work by halves. Obſerve, First, The apoſtleſhip was a miniſtry both
to Chriſt and to the ſouls of men ; and they that were called to it, con-
fidered more the ministry of it than the dignity or dominion of it; and if
the apoſtles did ſo, much more ought the paſtors and teachers to do ſo,
and to be in the church as thoſe that ſerve. Secondly, This miniſtry was
received from the Lord Jeſus ; he intruſted them with it, and from him
they received their charge ; for him they do their work, in his name, in
his ſtrength, and to him they muſt give up their account. It was Chriſt
that put them into the ministry; (1 Tim. 1. 12.) it is he that carries
them on in their miniſtry, and from him they have ſtrength to do their
ſervice, and bear up under the hardſhips of it. Thirdly, The work of
this miniſtry was to teſtify the goſpel of the grace of God, to publiſh it to
the world, to prove it, and to recommend it ; and being the goſpel of the
grace in God, it has enough in it to recommend itſelf; it is a proof of
God’s good-will to us, and a means of his good work in us; it ſhews him
gracious towards us, and tends to make us gracious, and ſo is the goſpel
of the grace of God. Paul made it the buſineſs of his life to teſtify this,
and defired not to live a day longer than he might be inſtrumental to
£pread the knowledge and favour and power of this goſpel.
[2.] That he may finiſh well; he cares not when the period of his
life comes, nor how, be it ever ſo ſoon, ever ſo ſudden, ever ſo ſad, as to
outward circumſtances, ſo that he may but finish his course with joy.
First, He looks upon his life as a courſe, a race, ſo the word is. Our
life is a race ſet before us, Heb. 12. l. This intimates that we have our
labours appointed us, for we were not ſent into the world to be idle ;
and our limits appointed us, for we were not ſent into the world to be
here always; but to paſs through the world, nay to run through it;
and it is ſoon run through, I may add, to run the gauntlet through it.
Secondly, He counts upon the finishing of his courſe, and ſpeaks of it as
fure and near, and that which he had his thoughts continually upon.
Dying is the end of our race, when we come off either with honour or
ſhame. Thirdly, He is full of care to finiſh it well, which implies a holy
define of obtaining, and a holy fear of coming ſhort. “O that I may
but finiſh my courſe with joy; and then all will be well, perfeótly and
eternally well.” Fourthly, He thinks nothing too much to do, or too
hard to ſuffer, ſo that he might but finiſh well, finiſh with joy. We muſt
look upon it as the buſineſs of our life to provide for a joyful death ; that
we may not only die ſafely, but die comfortably.
III. Counting upon it that this was the laſt time they ſhould ſee him,
he appeals to their conſciences concerning his integrity, and demands of
them a teſtimony to it.
1. He tells them, that he was now taking his laſt leave of them ;
(v. 25.) “I know that ye all, among whom I have been converſant
preaching the kingdom of God,” though ye may have letters from me, |
ſhall never ſee mºſace again. When any of us part with our friends, we
Paul and the Elders of Miletus.
may ſay, and ſhould ſay, “We know not that ever we ſhall ſee one an-
nother again, our friends may be removed, or we ourſelves may.” But
Paul here ſpeaks it with aſſurance, by the Spirit of prophecy, that theſe
Epheſians ſhould ſee his face no more ; and we cannot think that he who
ſpake ſo doubtfully of that which he was not ſure of, (“not knowing
the things that ſhall befall me there,” v. 22.) would ſpeak this with ſo
much confidence, eſpecially when he foreſaw what a trouble it would be to
his friends here, unleſs he had had a ſpecial warrant from the Spirit to ſay
it ; to whom I think they do wrong, who ſuppoſe that, notwithſtanding
this, Paul did afterward come to Epheſus, and ſee them again. He
would never have ſaid thus ſolemnly, Now, behald, I know it, if he had
not known it for certain. Not but that he foreſaw that he had a great,
deal of time and work yet before him, but he foreſaw that his work would
be cut out for him in other places, and in theſe parts he had no more to
do. Here he had for a great while gone about preaching the kingdom of
God, preaching down the kingdom of fin and Satan, and preaching up
the authority and dominion of God in Chriſt; preaching the kingdom
of glory as the end, and the kingdom of grace as the way ; many a time
they had been glad to ſee his face in the pulpit, and ſaw it as it had been
the face of an angel. If the feet of theſe meſſengers of peace were beau-
tiful upon the mountains, what were their faces But now they ſhall ſee
his face no more. Note, We often ought to think of it, that thoſe who
now are preaching to us the kingdom of God, will ſhortly be removed, and we
ſhall ſee their faces no more; the prophets, do they live for ever ? Yet a
little while is their light with us; it concerns us therefore to improve it
while we have it, that when we ſhall ſee their faces no more on earth, yet
we may hope to look them in the face with comfort in the great day.
2. He appeals to them concerning the faithful diſcharge of his mini-
ſtry among them; (v. 26.) “ Wherefore, ſeeing my miniſtry is at an end
with you, it concerns both you and me to refle&t, and look back ;”, and,
(1.) He challenges them to prove him unfaithful, or to have ſaid or
done any thing by which he had made himſelf acceſſary to the ruin of *
any precious ſoul; I am pure from the blood of all men, the blood of
| ſouls. This plainly refers to that of the prophet, (Ezek. 33.6.) where
the blood of him that periſhes by the ſword of the enemy, is ſaid to be
required at the hand of the unfaithful watchmen that did not give warn-
ing; “You cannot ſay but I have given warning, and therefore no
man’s blood can be laid at my door.” If a miniſter has approved him-
ſelf faithful, he may have this rejoicing in himſelf, “I am pure from the
blood of all men, and ought to have this teſtimony from others.” (2.)
He therefore leaves the blood of them that periſh, upon their own heads,
becauſe they had fair warning given them, but they would not take it.
(3.) He charges theſe miniſters to look to it, that they took care and
pains, as he had done; “I am pure from the blood of all men, ſee that
you keep yourſelves ſo too. I take you to record this day;” tº rà aſſºpov
*ipz, “I call this day to witneſs to you ;” ſo Streſo. As ſometimes
the heavens and earth are appealed to, ſo here this day ſhall be a witneſs ;
this parting day.
3. He proves his own fidelity with this ; (v. 27.) “For I have not
ſhunned to declare unto you all the counſel of God.” (1.) He had
preached to them nothing but the counſel of God, and had not added
any inventions of his own; it was pure goſpel, and nothing elſe, the will
of God concerning your ſalvation. The goſpel is the counſel of God; it
is admirably contrived by his wiſdom, it is unalterably determined by his
will, and it is kindly defigned by his grace for our glory, 1 Cor. 2. 7.
This counſel of God it is the buſineſs of miniſters to declare as it is re-
vealed, and not otherwiſe, nor any further. (2.) He had preached to
them the whole counſel of God; as he had preached to them the goſpel
pure, ſo he had preached it to them entire ; he had gone over a body of
divinity among them, that, having the truths of the goſpel opened to
them methodically from firſt to laſt in order, they might the better un-
derſtand them, by ſeeing them in their ſeveral connexions with, and de-
pendences upon, one another. (3.) He had not ſhunned to do it ; had
not wilfully or deſignedly avoided the declaring of any part of the counſet
of God. He had not, to ſave his own pains, declined preaching upon
the moſt difficult parts of the goſpel, nor, to ſave his own credit, de-
clined preaching upon the moſt plain and eaſy parts of it ; he had not
ſhunned preaching thoſe doćtrines which he knew would be provoking
to the watchful enemies of chriſtianity, or diſpleaſing to the careleſs pro-
feſſors of it, but faithfully took his work before him, whether they would
hear or forbear. And thus it was that he kept himſelf pure from the blood
of all men. -
IV. He charges them as miniſters to be diligent and faithful in their
THE ACTs, xx.
Paul and the Elders of Epheſus,
1. He commits the care of the church at Epheſus, that is, the ſaints,
the chriſtians that were there and thereabouts, (Eph. 1. 1.) to them ;
who, though doubtleſs they were ſo numerous that they could not all
meet in one place, but worſhipped God in ſeveral congregations, under
the condućt of ſeveral miniſters, are yet called here one flock, becauſe
they not only agreed in one faith, as they did with all chriſtian churches,
but in many inſtances they kept up communion one with another. To
theſe elders or preſbyters the apoſtle here, upon the ačtual forefight of
his own final leaving them, commits the government of this church, and
tells them that not he, but the Holy Ghost, had made them overseers,
triaxšares—bishops of the flock, “You that are preſbyters are biſhops of
the Holy Ghoſt’s making, that are to take the overſight of this part of
the church of God,” 1 Pet. 5, 1, 2. Tit. I. 5, 7. While Paul was
preſent at Epheſus, he prefided in all the affairs of that church, which
made the elders leath to part with him; but now this eagle stirs up the
nest, flutters over her young ; now that they begin to be fledged, they
muſt learn to fly themſelves, and to act without him, for the Holy Ghost
had made them overſeers. They took not this honour to themſelves, nor
was it conferred upon them by any prince or potentate, but the Holy
Ghoſt in them qualified them for, and enriched them to, this great under-
taking, the Holy Ghost fell upon them, ch. 19. 6. The Holy Ghoſt alſo
direéted them that chose, and called, and ordained, them to this work in
anſwer to prayer.
2. He commanded them to mind the work to which they were called;
dignity calls for duty ; if the Holy Ghoſt has made them overseers of
the flock, that is, ſhepherds, they muſt be true to their truſt.
(1.) They muſt take heed to themselves in the firſt place, muſt have a
very jealous eye upon all the motions of their own ſouls, and upon all
they ſaid and did ; muſt walk circumspectly, and know how to behave them-
selves aright in the house of God, in which they were now advanced to
the office of ſtewards; “You have many eyes upon you, ſome to take
example by you, others to pick quarrels with you, and therefore you
ought to take heed to yourſelves.” . Thoſe are not likely to be ſkilful or
faithful keepers of the vineyards of others, that do not keep their own.
(2.) “Take heed to the fock, to all the flock, ſome to one part of it,
others to another, according as your call and opportunity are, but ſee
that no part of it be negle&ted among you.” Miniſters muſt not only
take heed to their own ſouls, but muſt have a conſtant regard to the
ſouls of thoſe who are under their charge, as ſhepherds have to their
ſheep, that they may receive no damage; “Take heed to all the flock,
that none of them either of themſelves wander from the fold, or be ſeized
by the beaſts of prey ; that none of them be miſſing, or miſcarry, through
your neglect.” .
(3.) They muſt feed the church of God, muſt do all the parts of the
ſhepherd’s office; muſt lead the ſheep of Chriſt into the green paſtures,
muſt lay meat before them ; muſt do what they can to heal thoſe that
are diſtempered, and have no appetite to their meat ; muſt feed them
with wholeſome doćtrine, with a tender evangelical diſcipline, and muſt
ſee that nothing is wanting that is neceſſary in order to their being
nouriſhed up to eternal life. There is need of paſtors, not only to gather
the church of God by the bringing in of thoſe that are without, but to
feed it by building up thoſe that are within. -
(4.) They muſt watch, (v. 31.) as shepherds keep watch over their
flocks by night ; muſt be awake and watchful; muſt not give way to
ſpiritual ſloth and ſlumber, but muſt ſtir up themſelves to their buſineſs,
and cloſely attend it. Watch thou in all things, (2 Tim. 4. 5.) watch
againſt every thing that will be hurtful to the flock, and watch to every
thing that will be advantageous to it ; improve every opportunity of
doing it a kindneſs.
3. He gives them ſeveral good reaſons why they ſhould mind the bu-
fineſs of their miniſtry.
(1.) Let them confider the intereſt of their Maſter, and his concern
for the flock that was committed to their charge, v. 28. It is “the
church which he has purchaſed with his own blood.” [1..] “ It is his
own ; you are but his ſervants to take care of it for him. It is your
honour, that you are employed for God, who will own you in his ſer-
vice; but then your careleſſneſs and treachery are ſo much the worſe, if
you negle&t your work, for you wrong God, and are falſe to him. From
him you received the truſt, and to him you muſt give up your account,
and therefore take heed to yourselves. And if it be the church of God,
he expe&ts you ſhould ſhew your love to him, by feeding his ſheep and
lambs.” [2.] He has purchaſed it ; the world is God’s by right of
creation, but the church is his by right of redemption, and therefore it iſ
ought to be dear to us, for it was dear to him, becauſe it coſt him dear,
and we cannot better ſhew it than by feeding his ſheep and his lambs;
[3.] This church of God is what he has purchaſed ; not as Iſrael of
old, when he gave men for them, and people for their life, (Iſa. 43. 3, 4.)
but with his own blood. This proves that Chriſt is God, for he is called
ſo here, where yet he is ſaid to purchase the church with his own blood;
the blood was his as Man, yet ſo cloſe is the union between the divine and
human nature, that it is here called the blood of God, for it was the blood
of him who is God, and his being ſo, put ſuch a dignity and worth into
it as made it both a valuable ransom of us from all evil, and a valuablé
purchase for us of all good, may a purchaſe of us to Chriſt, to be to him
a peculiar people; Thine they were and thougavest them ºne ; in confidera-
tion of this, therefore feed the church of God becauſe it is purchaſed at
ſo dear a rate. Did Chriſt lay down his life to purchaſe it, and ſhall his
miniſters be wanting in any care and pains to feed it their neglect of
its true intereſt is a contempt of his blood that purchaſed it.
(2.) Let them confider the danger that the flock was in of being
made a prey to its adverſaries, v. 29, 30. “If the flock be thus pre-
cious upon the account of its relation to God, and its redemption by
Chriſt, then you are concerned to take heed both to yourſelves and to
it.” Here are reaſons for both. -
[1..] Take heed to the flock, for wolves are abroad, that ſeek to de-
vour; (v. 29.) “I know this, that after my departing grievous wolves
ſhall enter in among you.” First, Some underſtand it of perſecutors,
that will inform againſt the chriſtians, and incenſe the magiſtrates againſt
them, and will have no compaſſion on the flock. They thought, becauſe,
while Paul was with them, the rage of the Jews was moſt againſt him,
that, when he was gone out of the country, they ſhould be quiet ;
“No ;” ſays he, “ after my departing you will find the perſecuting
ſpirit ſtill working, therefore take heed to the flock, confirm them in the
faith, comfort and encourage them, that they may not either leave Chriſt
for fear of ſuffering, or loſe their peace and comfort in their ſufferings.”
Miniſters muſt take a more than ordinary care of the flock in times of
perſecution. Secondly, It is rather to be underſtood of ſeducers and
falſe teachers; probably, he has an eye to thoſe of the circumciſion, that
preached up the ceremonial law; theſe he calls grievous wolves, for
though they came in ſheep’s clothing, nay, in ſhepherds' clothing, they
made miſchief in the congregations of chriſtians, ſowed diſcord among
them, drew away many from the pure goſpel of Chriſt, and did all they
could to blemiſh and defame thoſe that adhered to it; not sparing the
moſt valuable members of the flock; ſtirring up thoſe whom they could
influence to bite and devour them ; (Gal. 5. 15.) therefore they are
called dogs, (Phil. 3. 2.) as here wolves. While Paul was at Epheſus,
they kept away, for they durſt not face him ; but when he was gone,
then they entered in among them, and ſowed their tares where he had
ſown the good ſeed. “Therefore take heed to the flock, and do all you
can to eſtabliſh them in the truth, and to arm them againſt the inſinua-
tions of the falſe teachers.” +.
[2.] Take heed to yourselves, for ſome ſhepherds will apoſtatiſe ;
(v. 30.) “ Also of your own selves, among the members, nay, perhaps,
among the miniſters of your own church, among you that I am now
ſpeaking to, (though I am willing to hope it does not go ſo far as
that,) shall men arise speaking perverse things, things, contrary to the
right rule of the goſpel, and deſtrućtive of the great intentions of it.
Nay, they will pervert ſome ſayings of the goſpel, and wrest them to
make them patronize their errors, 2 Pet. 3. 16. Even thoſe that were
well thought of among you, and that you had confidence in, will grow
proud, and conceited, and opinionative, and will refine upon the goſpel,
and will pretend with more nice and curious ſpeculations to advance you
to a higher form ; but it is to draw away disciples after them, to make a
party for themſelves, that ſhall admire them, and be led by them, and pin
their faith upon their ſleeve.” Some read it, to draw away the diſciples
after them ; thoſe that are already diſciples of Chriſt, draw them from
him to follow them. “ Therefore take heed to yourſelves ; when you
are told that ſome of you ſhall betray the goſpel, you are each of you
concerned to aſk, Is it I ? and to look well to yourſelves.” This was
there fulfilled in Phygellus and Hermogenes, who turned away from Paul
and the doćtrine he had preached, (2 Tim. 1. 15.) and in Hymeneus
and Philetus, who “ concerning the truth erred, and overthrew the faith
of ſome,” (2 Tim. 2. 18.) which explains this here. But though there
were ſome ſuch ſeducers in the church of Epheſus, yet it ſhould ſeem by
St. Paul’s epiſtle to that church, (wherein we do not find ſuch complaints
and reprehenſions as we meet with in ſome other of his epiſtles,) that
that chuch was not ſo much infeſted with falſe teachers, at leaſt not ſo
much infected with their falſe doćtrine, as ſome other churches were ;
THE ACTS, XX.
but its peace and purity were preſerved by the bleſfing of God on the
pains and vigilance of theſe preſbyters, to whom the apoſtle, in the aëtual
forefight and confideration of the riſe of herefies and ſchiſms, as well as
of his own death, committed the government of this church.
(3.) Let them confider the great pains that Paul had taken in plant-
ing this church; (v. 31.) “Remember that by the space of three years”
(for ſo long he had been preaching in Epheſus, and the parts adjacent)
“I ceased not to warn every one night and day with tears ; and be not
you negligent in building upon that foundation which I was ſo diligent
to lay.” [1..] Paul, like a faithful watchman, had warned them, and
by the warnings he gave men of the danger of their continuing in their
judaiſm and heatheniſm, he prevailed with them to embrace chriſtianity.
[2.] He warned every one ; befide the public warnings he gave in his
preaching, he applied himſelf to particular perſons according as he ſaw
their caſe called for it, which he had ſomething to ſay peculiar to.
[3.] He was conſtant in giving warning ; he warned night and day, his
time was filled up with his work; in the night, when he ſhould have been
repoſing himſelf, he was dealing with thoſe he could not get to ſpeak
*
with in the day about their ſouls. [4.] He was indefatigable in it, he
ceased not to warn ; though they were ever ſo obſtinate againſt his warn-
ings, yet he did not ceaſe to warn, not knowing but that at length they
might, by the grace of God, be overcome ; though they were ever ſo
pliable to his warnings, yet he did not think that would be a ſufficient
excuſe for him to defiſt, but ſtill he warned them that were righteous,
not to turn from their righteouſneſs, as he had warned them when they
were wicked, to turn from their wickedneſs, Ezek. 3. 18...21. [5.]
He ſpake to them about their ſouls with a great deal of affection and
concern, he warned them with tears. As he had served the Lord, ſo he
had ſerved them, with many tears, v. 19. He warned them with tears
of compaſſion, thereby ſhewing how much he was himſelf affected with
their miſery and danger in a finful ſtate and way, that he might affect
them with it. Thus Paul had begun the good work at Epheſus, thus
free had he been of his pains; and why then ſhould they be ſparing of
their pains in carrying it on 2 \,
V. He recommends them to a divine condućt and influence; (v. 32.)
“And now, brethren, having given you this ſolemn charge and caution, I
commend you to God. Now that I have ſaid what I have to ſay, The
Lord be with you ; I muſt leave you, but I leave you in good hands.”
They were in care what would become of them, how they ſhould go on
in their work, break through their difficulties, and what proviſion would
be made for them and their families. In anſwer to all theſe perplexities,
Paul directs them to look up to God with an eye of faith, and beſeeches
God to look down on them with an eye of favour.
1. See here to whom he commends them ; }×e calls them brethren, not
only as chriſtians, but as miniſters, and thereby encourages them to hope
in God, as he had done ; for they and he were brethren.
(1.) He commends them to God, begs of God to provide for them, to
take care of them, and to ſupply all their needs, and encourages them to
cast all their care upon him, with an aſſurance that he cared for them;
“Whatever you want, go to God, let your eye be ever toward him and
your dependence upon him, in all your ſtraits and difficulties; and let this
be your comfort, that you have a God to go to, a God all-ſufficient.” I
commend you to God, that is, to his providence, and to the protećtion and
care of that. It is enough that, whomſoever we are ſeparated from, ſtill
we have God nigh unto us, 1 Pet. 4, 19.
2.) He commits them to the word of his grace, by which ſome under-
ftand Chriſt; he is the Word, (John 1: 1.) the l/ord of life, becauſe life
is treaſured up for us in him; (1 John 1: 1.) and in the ſame ſenſe he is
here called the word of God’s grace, becauſe from his fulness we receive
grace for grace. He commends them to Chriſt, puts them into his
hand, as being his ſervants, whom he would in a particular manner take
care of. Paul commends them not only to God and to his providence,
but to Christ and his grace, as Chriſt himſelf did his diſciples when he
was leaving them ; Te believe in God, believe also in me. It comes much
to one, if by the word of his grace we underſtand the goſpel of Chriſt, for
it is Chriſt in the word that is nigh unto us for our ſupport and encourage-
ment, and his word is spirit and life : “You will find ſuch relief by ačting
faith on the providence of God, but much more by ačting faith on the
promiſes of the goſpel.” He commends them to the word of Chriſt’s
grace, which he ſpake to his diſciples when he ſent them forth, the com-
miſſion he gave them, with aſſurance that he would be with them always
to the end of the world; “Take hold of that word, and God give you the
benefit and comfort of it, and you need no more.” He commends them
to the word of God’s grace, not only as the foundation of their hope,
Paul and the Elders of Epheſus.
-**
and the fountain of their joy, but as the rule of their walking ; “I com-
mend you to God, as your Maſter, whom you are to ſerve, and I have
found him a good Maſter, and to the word ºf his grace, as cutting you
out your work, and by which you are to govern yourſelves ; obſerve the
precepts of this word, and then live upon the promiſes of it.”
2. See here what he commends them to the word of God’s grace for,
not ſo much for a protećtion from their enemies, or a proviſion for their
families, as for the ſpiritual bleſfings which they moſt needed, and ought
moſt to value. They had received, and were intruſted to preach, the
goſpel of the grace of God. Now he recommends them to that,
(1.) For their edification ; “It is able (the Spirit of grace working
with it and by it) to build you up, and you may depend upon that,
while you keep cloſe to it, and are deriving daily from it. Though you
are already furniſhed with good gifts, yet that is able to build you up.;
there is that in it which you need to be better acquainted with, and more
affected with.” Note, Miniſters, in preaching the word of grace, muſt
aim at their own edification, as well as at the edification of others. The
moſt advanced chriſtians, while they are in this world, are capable of
growing, and they will find the word of grace to have ſtill more and
more in it to contribute to their growth. It is ſtill able to build them up.
(2.) For their glorification ; “It is able to give you an inheritance
among all them which are ſanétified.” The word of God’s grace gives
it, not only as it gives the knowledge of it, (for “ life and immortality
are brought to light by the goſpel,”) but as it gives the promiſe of it, the
promiſe of a God that cannot lie, and which is yeº and Amen in Christ ;
and by the word, as the ordinary vehicle, the Spirit of grace is given,
(ch. 10. 44.) “to be the ſeal of the promiſe, and the earneſt of the
eternal life promiſed :” and thus it is “the word of God’s grace that
gives us the inheritance.” Note, [1..] Heaven is an inheritance which
gives an indefeaſible right to all the heirs; it is an inheritance like that
of the Iſraelites in Canaan, which was by promise, and yet by lot, but was
sure to all the seed. [2.] This inheritance is entailed upon, and ſecured
to, all thoſe, and thoſe only, that are ſam&tified ; for as thoſe cannot be
welcome gueſts to the holy God, or the holy ſociety above, that are un-
ſanétified; ſo really heaven would be no heaven to them ; but to all that
are sanctified, that are born again, and on whom the image of God is re-
newed, it is as ſure as almighty power and eternal truth can make it.
Thoſe therefore that would make out a title to that inheritance, muſt
make it ſure that they are among the ſanétified, are joined to them, and
incorporated with them, and partake of the ſame image and nature; for
we cannot expect to be among the glorified hereafter, unleſs we be
among the ſanétified here. *
VI. He recommends himſelf to them as an example of indifference to
this world, and to every thing in it; which, if they would walk in the
ſame ſpirit, and in the ſame ſteps, they would find to contribute greatly
to their eaſy and comfortable paſſage through it. He had recommended
them to God, and to the word of his grace, for ſpiritual bleſſings, which,
without doubt, are the beſt bleſſings ; but what ſhall they do for food
for their families, an agreeable ſubſiſtence for themſelves, and portions.
for their children : “As to theſe,” Paul faith, “ do as I did ;” and
how was that ? He here tells them, *
1. That he never aimed at worldly wealth ; (v. 33.) “I have co-
vcted no man’s ſilver, or gold, or apparel ; nor do you, and then you will
be eaſy.” There were many in Epheſus, and many of thoſe that had
embraced the chriſtian faith, who were rich, had a great deal of money,
and plate, and rich furniture, and wore very good clothes, and made a
very good appearance. Now, (1.). Paul was not ambitious to live like
them ; we may take it in that ſenſe ; “I never coveted to have so much.
silver and gold at command as I fee others have ; nor to wear ſuch rich,
clothes as I ſee others wear ; I neither condemn them nor envy them ; I
can live comfortably and uſefully, without living great.” The falſe
apoſtles defired to make a fair shew in the flesh, (Gal. 6, 12.) to make a
figure in the world ; but Paul did not do ſo; he knew how to want, and how
to be abased. (2.) He was not greedy to receive from them, either silver,
or gold, or apparel ; ſo far from being always craving, that he was not
ſo much as coveting, nor deſired them to allow him ſo and ſo for his pains
among them, but was content with such things as he had ; he never made
a gain of them, 2 Cor. 12, 14. He could not only ſay with Moſes,
| (Numb. 16. 15.) and with Samuel, (1 Sam, 12. 3, 5.) Whose or have
I taken 2 Or whom have I defrauded 2. But, “Whoſe kindneſs have I
coveted, or aſked ; Or to whom have I been burthenſome 2'' He proteſts
againſt desiring a gift, Phil. 4. P7.
2. That he had worked for his living, and taken a deal of pains to
get bread ; (v. 34.) “ Tea, ye yourselves, know, and have been eye-wite.
THE ACTS, XX.
Paul and the Elders of Epheſus.
neſſes of it, “that theſe hands of mine have miniſtered to my neceſſities,
and to them that were with me 5’ you have ſeen me buſy early and late,
cutting out tents'and making them up ;” and they being commonly made
of leather, it was very hard work. Obſerve, (i.) Paul was ſometimes
reduced to neceſſities, and the want of the common ſupports of life,
though he was ſo great a favourite of Heaven, and ſo great a bleſfing to
this earth. . What an unthinking, unkind, and ungrateful world is this,
that could let ſuch a man as Paul be poor in it ! (2.) He defired no.
more than to have his necessities ſupplied ; he did not work at his calling
to enrich himſelf, but to maintain himſelf with food and raiment. (3.)
When he was to earn his bread, he did it by a manual occupation. Paul
had a head, and a tongue that he might have got money by, but they
were, these hands, faith he that ministered to my neceſſities. What pity
was it that “ thoſe hands, by the laying on of which the Holy Ghoſt
had been ſo often conferred, thoſe hands, by which God had wrought
ſpecial miracles,” and both theſe at Epheſus too, (ch. 19. 6, 11.) ſhould
there be obliged to lay themſelves to the needle and ſhears, the awl and
tacking-end, in tent-making, purely to get bread Paul puts theſe preſ.
byters (and others in them) in mind of this, that they may not think it
itrange if they be thus negle&ted, and yet to go on in their work, and
make the beſt ſhift they can to live; the leſs encouragement they have
from men, the more they ſhall have from God. (4.) He worked not
only for himſelf, but for the ſupport of them alſo that were with him ;
that was hard indeed It had better become them to have worked for
him (to maintain him as their tutor) than he for them; but ſo it is ;
thoſe that are willing to take the labouring oar, will find thoſe about
them willing they ſhould have it. If Paul will work for the maintenance
of his companions, he is welcome to do it.
3. That even then when he worked for the ſupply of his own necessi-
ties, yet he ſpared ſomething out of what he got, for the relief of others;
for this he here obliges them to do ; (v. 35.) “I have shewed you all
things, in all the parts of your duty I have ſet you your copy, and given
you a good example, and particularly in this, that ſo labouring, you ought
to ſupport the weak.” Some underſtand,it of their ſupporting the faith
of weak believers, by removing the prejudices which ſome conceived
againſt chriſtianity, as if the preachers of it made a gainful trade of their
preaching, and the goſpel was only a trick to get money by, and pick
people’s pockets ; “Now, that you may cut off occaſion from thoſe
that ſeek to reproach us,’ and ſo may support the weak among us, you
would do well, for the preſent, to get your livelihood by the labour of
your hands, and not to depend upon your miniſtry.” But I rather un-
derſtand it of their helping “to ſupport the fick, and the poor, and
thoſe that could not labour,” becauſe it agrees with Paul’s exhortation,
(Eph. 4, 28.) “Let him labour, working with his hands, that he may
have to give to him that needeth.” We muſt labour in an honeſt em-
ployment, not only that we may be able to live, but that we may be able
to 0200. r
This might ſeem a hard ſaying, and therefore Paul backs it with a
ſaying of our Maſter’s, which he would have them always to remember;
These words our Lord Jesus said; it ſhould ſeem, they were words he
often uſed to his diſciples; when he himſelf did ſo much good gratis, and
bid them do ſo too, (Matth. 10.8, 9.) he added this ſaying, which,
though no where recorded by the evangeliſts, yet Paul had by word of
mouth from Peter, or ſome other of the diſciples ; and an excellent ſay-
ing it is, and has ſomething of a paradox in it; It is more blessed to give,
than to receive. “It is’” (ſaith Dr. Tillotſon) “a particular endear-
ment of this admirable ſaying of our Saviour’s to us, that, being omitted
by the evangeliſts, and in danger of being loſt and forgotten, it was thus
happily retrieved by St. Paul, and recorded by St. Luke.” It is more
blessed to give to others than to receive from others; not only more blessed
to be rich, and ſo on the giving hand, than to be poor, and ſo on the re-
ceiving hand; (every one will own that;) but more bleſſed to do good
with what we have, be it much or little, than to increaſe it and make it
more. The ſentiment of the children of this world is contrary to this ;
they are afraid of giving ; “This giving,” they ſay, “undoes us all ;”
but they are in hope of getting, every one for his gain from his quarter,
Iſa. 56. 11, Clear gain is with them the moſt bleſſed thing that can be ;
but Chriſt tells us, It is more blessed, more excellent in itſelf, an evidence
of a more excellent diſpoſition of mind, and the way to a better bleſſed-
neſs at laſt, to give, than to receive. It makes us more like to God, who
gives to all, and receives from none; and to the Lord Jeſus, who went
about doing good. It is more blessed to give our pains than to receive pay
for it, and what we ſhould delight to do, if the neceſſities of ourſelves and
families would admit it. It is more pleaſant to do good to the grateful,
Vol. V. No. 95. *
but it is more honourable to do good to the ungrateful, for then we have
God to be our Pay-maſter, who will reward in the reſurrection of the
juſt, what has not otherwiſe been recompenſed.
36. And when he had thus ſpoken, he kneeled down,
and prayed with them all. , 37. And they all wept fore,
and fell on Paul’s neck, and kiſſed him, 38. Sorrowin -
moſt of all for the words which he ſpake, that they ſhould
fee his face no more. And they accompanied him unto
the ſhip. - -- º
-
After the parting ſermon that Paul preached to the elders of Epheſus,
which was very affecting, we have here the parting prayer and tears,
which were yet more affecting ; we can ſcarcely read the account here
given of them, and meditate upon them, with dry eyes.
I. They parted with prayer; (v. 36.) “And when he had thus
ſpoken, he kneeled down, and prayed with them all.” And, no doubt,
it was a prayer every way ſuited to the preſent mournful occaſion. He
committed them to God in his prayer, prayed that he would not leave
them, but continue his preſence with them. --
1. It was a joint prayer; he not only prayed for them, but prayed with
them, prayed with them all; that they might put up the ſame petitions
for themſelves and one another, that he put up to God for them all ; and
that they might learn what to aſk of God for themſelves when he was gone.
Public prayers are ſo far from being intended to ſuperſede our own fe-
cret prayers and make them needleſs, that they are defigned to quicken
and encourage them, and to dire&t us in them. When we are alone,
we ſhould pray over the prayers that our miniſters have put up with us.
2. It was a humble reverent prayer ; this was expreſſed by the poſture
they uſed ; “he kneeled down, and prayed with them;” which is the
moſt proper geſture in prayer, and fignificant both of adoration and of
petition, eſpecially petition for the forgiveneſs of fin. St. Paul uſed it
much ; I bow my knees, Eph. 3. 14. f
3. It was a prayer after ſermon; and, we may ſuppoſe, he prayed over
what he had preached; he had committed the care of the church at
Epheſus to thoſe elders, and now he prays that God would enable them
faithfully to diſcharge this truſt repoſed in them, and would give them
thoſe meaſures of wiſdom and grace which it required; he prayed for the
flock, and all that belonged to it, that the great Shepherd of the sheep
would take care of them all, and keep them from being a prey to the griev-
ous wolves. Thus he taught thoſe miniſters to pray for thoſe they preached
to, that they might not labour in vain.
4. It was a parting prayer; which might be likely to leave laſting im-
preſſions, as the farewell ſermon did. It is good for friends, when they
part, to part with prayer; that by praying together juſt at parting, they
may be enabled to pray the more feelingly one for another when they
are parted, which is one part of our chriſtian duty, and an improvement
of the communion of ſaints. “The Lord watch between us, and watch
over us both, when we are abſent one from the other,” is a good parting
| prayer; (Gen. 31. 49.) as alſo that our next meeting may be either nearer
heaven, or in heaven. Paul here followed the example of Chriſt, who,
when he took leave of his diſciples, after he had preached to them, prayed
with them all, John F7. 1. -
II. They parted with tears, abundance of tears, and moſt affectionate
embraces, v. 37, 38. +
1. They all wept ſore ; we have reaſon to think that Paul himſelf
began ; though he was determined to go, and ſaw his call clear to other
work, yet he was ſorry in his heart to leave them, and many a tear it coſt
him ; he that was ſo often in tears while he was with them, (v. 19.31.)
no doubt ſhed many at parting, ſo watering what he had ſown among
them. But the notice is taken of their tears, they all wept ſore ; there
was not a dry eye among them; and, it is probable, the affectionate ex-
preſſions Paul uſed in prayer, ſet them a weeping. Theſe were tears of
love and mutual endearment, like thoſe of Jonathan and David, when
they were forced to part, and wept one with another, until (as if they wept
for ſtrife) David exceeded, 1 Sam. 20. 41. º -
2. They fell upon Paul’s neck, and kiſſed him, all, one after another,
each bewailing his own loſs; “How can I part with this invaluable man,
this beleſſed Paul,” ſays one, “in whom my life is in a manner bound
up 2" “ Farewell, my dear friend,” ſays another “ a thouſand thanks
to thee, and ten thouſand to God for thee, and for all the pains thou
haſt taken with me for my good.” “And muſt we part 3" ſays, an-
other; “ Muſt I loſe my ſpiritual father, nurſe, and guide 2° “What
t T t -
THE ACTS, XXI.
will become of us now,” ſays another, “when we ſhall no more have
him to apply to, and receive dire&tion from ? What ſhall. I do, if the
Lord take away my maſter from my head : My father, my father, the
chariots of Iſrael, and the horſemen thereof.” . Note, Thoſe that are moſt
loving, are commonly beſt beloved. Paul, who was a moſt affectionate
friend himſelf, had friends that were very affectionate to him. Theſe tears
at parting with Paul were a grateful return for all the teafs he had
ſhed in preaching “ to them and praying with them. He that watereth,
fhall be watered alſo himſelf.”
3. That which cut them to the heart thus, and made this place ſuch
a “ Bochim, ſuch a place of weepers, was, that word which Paul ſpake,
that, he was certain they ſhould ſee his face no more.” If he had given
them dire&tions to follow him, as he did to thoſe that were his uſual com-
panions, or any intimation that he would come hereafter and make them
a viſit, they could have borne this parting pretty well; but when they
are told, that they shall ſee his face no more in this world, that it is a final
farewell they are now giving and taking, this makes it a great mourning ;
it makes the farewell juſt like a funeral, and puts them into this paſſion
of weeping. There were other things for which they ſorrowed—that
they ſhould want the benefit of his public performances, and ſee him no
longer prefiding in their aſſemblies, ſhould have none of his perſonal coun-
ſels and comforts; and, we hope, they ſorrowed for their own fin, in not
profiting more by his labours while they had him among them, and which
had provoked God to order his remove ; but that which gave the moſt
fenſible accent to their grief, was, that they should ſee his face no more.
When our friends are ſeparated from us by death, that is this confider.
ation with which we raiſe up our mourning, that we ſhall ſee their faces
no more ; but we complain not of this as thoſe that have no hope ; for if
our frieńds died in Chriſt, and we live to him, they are gone to ſee God’s
face, to behold his glory, with the refle&tion of which their faces ſhine,
and we hope to be with them ſhortly. Though we ſhall ſee their faces
no more in this world, we hope to ſee them again in a better world, and
to be there together for ever, and with the Lord.
Lastly, They accompanied him unto the ship ; partly to ſhew their re-
ſpect to him, they would bring him on his way as far as they could ;
and partly that they might have a little more of his company and conver-
ſation ; if it muſt be the laſt interview, they will have as much from him
as they can, and fee the laſt of him. And we have reaſon to think, when
they came to the water-fide, and he was to go on board, their tears and
embraces were repeated ; for loath to part bids oft farewell. But this
was a comfort to both fides, and ſoon turned this tide of paſſion, that the
preſence of Chriſt both went with him, and ſtayed with them.
CHAP. XXI. i
We have, with a great deal of pleaſure, attended the apoſtle in his travels
throughout the Gentile nations to preach the goſpel, and have ſeen a great
harveſt of ſouls gathered in to Chriſt; there we have ſeen likewiſe what per-
Jécutions he endured; yet ſtill out of them all the Lord preſently de-
livered him, 2 Tim: 3.11. But now we are to attend him to Jeruſa-
lem, and there into laſting bonds; the days of his ſervice now ſeem to be
over, and nothing to remain but days of ſufféring, days of darkneſs, for
they are many. It is a thouſandpilies that ſuch a workman should be ſaid
qſide : yet.ſo it is ; and we muſt not only acquiſe, as his friends then
did, ſaying, The will of the Lord be done; but we "muſt believe, and
ſhall find regſon to do ſo, that Paul in the priſon, and at the bar, is as
truly glorifying God, and ſerving Christ's interest, as Paul in the pul.
pit was. In this chapter, we have, I. A journal of Paul's voyage from
Ephºſis to Caſarea; the next ſea-port to Jeruſalem, ſome places he
touched at, and his landing there, v. 1...7. II. The fruggles he had
with his friends at Caſarea, who mightily oppoſed his going up to Jeru-
Jalem, but could not prevail, v. 8.14. Yi I. Paii's journey from
Ceſarea to Jeruſalem, and the kind entertainment which the chriftians
there gave him, v. 15.17. I?. The compliance with the perſuaſions of
the brethren there, who adviſed him Jofar to compliment the Jews, as to
gopurify himſelf with an offering in the temple, as if he had had a vow, that
it might appear he was no ſuch enemy to the Moſaic rites and ceremonies
as he was reported to be, v. 18.26. P. The iurning of this very thing
against him by the Jews, and the apprehending of him in the temple as
a criminal thereupon, v. 27...30. WI. The narrow eſcape he had of
being pulled to pieces by the rabble, and the taking of him into a fair and
legal custody by the chief captain, who permitted him to Jſpeak for him-
ſºff to the people, v. 31.40. And ſo we have him made à priſoner, and
shall never have him otherwiſe to the end of the history of this book.
Paul's Voyage to Caeſarea.
1. A* it came to paſs, that after we were gotten from
them, and had launched, we came with a ſtraight
courſe unto Coos, and the day following unto Rhodes,
and from thence unto Patara: 2. And finding a ſhip
ſailing over unto Phenicia, we went aboard, and ſet forth.
3. Now when we had diſcovered Cyprus, we left it on
the left hand, and ſailed into Syria, and landed at Tyre :
for there the ſhip was to unlade her burthen. 4. And
finding diſciples, we tarried there ſeven days: who ſaid to
Paul through the Spirit, that he ſhould not go up to Jeru-
ſalem. 5. And when we had accompliſhed thoſe days,
we departed and went our way; and they all brought us
on our way, with wives and children, till we were out of
the city ; and we kneeled down on the ſhore, and prayed.
6. And when we had taken our leave one of another, we
took ſhip; and they returned home again. 7. And when
we had finiſhed our courſe from Tyre, we came to Ptole-
mais, and ſaluted the brethren, and abode with them one
day. -
We may obſerve here,
I. How much ado Paul had to get clear from Epheſus, intimated in
the firſt words of the chapter, after we were gotten from them, that is,
were drawn from them as by violence. It was a force put upon both
fides ; Paul was loath to leave them, and they were as loath to part with
him, and yet there was no remedy, but ſo it muſt be. When good
people are taken away by death, they are, as it were, gotten from their
friends here below, who ſtruggled hard to have detained them if
| poſſible. - *
II. What a proſperous voyage they had from thence ; without any
difficulty, they came with a ſtraight courſe, by direct ſailing, to Coos, a
famous Grecian iſland; the next day to Rhodes, talked of for the Coloſſus
there ; thence to Patara, a famous port, the metropolis of Lycia ; (v. 1.)
there they very happily found a ship ſailing over unto Phenicia, the very
| courſe they were ſteering, v. 2. Providence muſt be acknowledged when
things happen thus opportunely, and we are favoured by ſome little cir-
| cumſtances that contribute to the expediting of our affairs; and we muſt
ſay, It is God that maketh our way perfect. This ſhip that was bound for
Phenicia, that is, Tyre, they took the convenience of, went on board,
and ſet ſail for Tyre. In that voyage they diſcovered Cyprus, the iſland
that Barnabas was of, and which he took care of, and therefore Paul did
not viſit it, but we left it on the left hand, (v. 3.) ſailed upon the coaſts
of Syria, and at length landed at Tyre, that celebrated mart of the nations,
, ſo it had been, but was now reduced; yet ſomething of a trade it had
ſtill, for there the ship was to unlade her burthen, and did ſo.
III. The halt that Paul made at Tyre; when he was got there, he was
upon the coaſt of the land of Iſrael, and found now that he could compaſs
the remainder of his journey within the time he had fixed.
| 1. At Tyre he found diſciples, ſome that had embraced the goſpel, and
profeſſed the chriſtian faith. Obſerve, Wherever Paul came, he inquired
what diſciples were there, found them out, and aſſociated with them; for
know what is the uſage of birds of a feather. When Chriſt was upon
We
earth, though he went ſometimes into the coast of Tyre, yet he never
went thither to preach the goſpel there ; nor did he think fit to afford
to Tyre and Sidon the advantages which Chorazin and Bethſaida had,
though he knew that if they had had them they would have made a bet-
ter improvement of them, Luke 10. 13, 14. But after the enlarging of
the goſpel-commiſſion, Chriſt was preached at Tyre, and had diſciples
there ; and to this, ſome think, that prophecy concerning Tyre had re-
ference, (Iſa. 23. 18.) “That her merchandiſe, and hire, ſhould be ho-
lineſs to the Lord.”
2. Paul, “finding thoſe diſciples at Tyre, tarried there ſeven days,”
they urging him to ſtay with them as long as he could ; he ſtayed ſevan
days at Troas, (ch. 20. 6.) and here ſo many days at Tyre, that he might
be ſure to ſpend one Lord’s day with them, and ſo might have an oppor-
tunity of preaching publicly among them ; for it is the deſire of good
men to do good wherever they come ; and where we find diſciples we
may either benefit them or be benefited by them.
3. The diſciples at Tyre were endowed with ſuch gifts, that they could
by the Spirit foretell the troubles Paul would meet with at Jeruſalem;
THE ACTS, XXI. The Prophecy of Agabus.
for the Holy Ghost witneſſ'd it in every city, ch. 20. 23. It being a thing || go aſhore there, to ſalute the brethren, to inquire of their ſtate, and to
that would be ſo much talked of when it came to paſs, God ſaw fit to
have it much propheſied of before, that people’s faith, inſtead of being
offended, might be confirmed; and withal they were endowed with ſuch
graces, that, foreſeeing his troubles, out of love to him, and concern for ||
the church, eſpecially the churches of the Gentiles, that could ill ſpare
him, they begged of him that he would not go up to Jeruſalem, for they
hoped the decree was conditional ; If hego up, he will come into trouble
there ; as the predićtion to David, that the men of Keilah will deliver him
up ; that is, if he venture himſelf with them ; and therefore “they ſaid to
him by the Spirit, that he ſhould not go up,” becauſe they concluded
it would be moſt for the glory of God that he ſhould continue at liberty;
and it was not at all their fault to think ſo, and conſequently to diſſuade
him ; but it was their miſtake ; for his trial would be for the glory of
God, and the furtherance of the goſpel, and he knew it ; and the impor.
tunity that was uſed with him to diſſuade him from it, renders his pious:
| teſtify his good-will to them; though he could not ſtay long with them,
| yet he would not paſs by them without paying his reſpects to them, and .
| he abode with them one day, perhaps it was a Lord's day; better a ſhort
ſtay than no viſit. - . . . . . . . . . . . .
8. And the next day we that were of Paul's company de:
parted, and came unto Caeſarea; and we entered into the
houſe of Philip the evangeliſt, who was one of the ſeven;
and abode with him. 9. And the ſame man had four
daughters, virgins, which did propheſy. 10. And as we
tarried there many days, there came down from Judea a cer.
tain prophet, named Agabus. 11. And when he was come
aunto us, he took Paul's girdle, and bound his own hands
and truly heroic reſolution the more illuſtrious. : "and feet, and ſaid, Thus ſaith the Holy Ghoſt, So ſhall
4. The diſciples at Tyre, though they were none of Paul’s converts,
yet ſhewed a very great reſpect to Paul, whoſe uſefulneſs in the church
they had heard ſo much of ; when he departed from Tyre, though they
had had but ſeven days acquaintance with him, yet as if he had been
ſome great man, they all came together, with their wives and children,
folemnly to take leave of him, to beg his bleſfing, and to bring him as
far on his way as the ſea would permit them. Note, (1.) We ſhould
pay reſpect, not only to our own miniſters “ that are over us in the Lord,
and admoniſh us, and, for their works' ſake among us, eſteem them highly "
in love,” but we muſt, as there is occaſion, teſtify our love and reſpect
to all the faithful miniſters of Chriſt, both for his ſake whoſe miniſters
they are, and for their works' ſake among others. (2.) We muſt, in a
particular manner, honour thoſe whom God hath fingularly honoured by ||a
making them eminently uſeful in their generation. (3.) It is good to ||
train up children in a reſpe&t to good people and good miniſters. This
was particularly remarkable at Tyre, which we have not met with any
where elſe, that they brought their wives and children to attend Paul, to
do him the more honour, and to receive benefit by his inſtrućtions and ||
prayers; and, as angry notice was taken of the children of the idolaters
of Bethel, that mocked a prophet, ſo, no doubt, gracious notice was
taken of the children of the diſciples at Tyre, that honoured an apoſtle,
as Chriſt accepted the hoſannas of the little children. (4.) We ſhould be
good huſbands of our opportunities, and make the utmoſt we can of them
for the good of our ſouls. They brought Paul on his way, that they
might have ſo much the more of his company, and his prayers. Some
refer us to Pſ. 45. 12, as a predićtion of this, “The daughter of Tyre
ſhall be there with a gift;” for, it is probable that they made ſome pre-
ſents to Paul at parting, as uſual to our friends that are going to ſea, ch.
28. 10.
5. They parted with prayer, as Paul and the Epheſian elders had done,
ch. 20. 36. Thus Paul has taught us by example, as well as rule, “to
pray always, to pray without ceaſing. We kneeled down on the ſhore,
and prayed.” Paul prayed for himſelf, prayed for them, prayed for all
the churches; as he was much in prayer, ſo he was mighty in prayer.
They prayed upon the shore, that their laſt farewell might be ſanétified
and ſweetened with prayer. Thoſe that are going to ſea, ſhould, when
they quit the shore, commit themſelves to God by prayer, and put them-
ſelves under his protećtion, as thoſe that hope, even when they leave the
terra firma, to find firm footing for their faith in the providence and pro-
miſe of God. They kneeled down on the shore, though we may ſuppoſe
it either ſtony or dirty, and there prayed. Paul would that men should
pray every where, and ſo he did himſelf; and where he lifted up his prayer,
he bowed his knees. Mr. George Herbert ſays, Kneeling never ſpoiled
silk stockings.
6. They parted at laſt ; (v. 6.) “When we had taken our leave one
of another,” with the moſt affectionate embraces and expreſſions of love
and grief, we took ship to be gone, and they returned home again, each
complaining that this is a parting world. Obſerve how they diſpoſed of
themſelves; We, that had a journey before us, took ship, thankful that
we had a ship to carry us ; and they, that had no occaſions to call them
abroad, returned home again, thankful that they had a home to go to.
“ Rejoice, Zebulun, in thy going out, and Iſſachar in thy tents.” Paul
left his bleſfing behind him with thoſe that returned home, and they that
ſtayed ſent their prayers after them that went to ſea.
IV. Their arrival at Plolemais, which was not far from Tyre; (v. 7.)
We came to Ptolemais, which ſome think is the ſame place with Acche,
which we find in the tribe of Asher, Judg. 1. 31. Paul begged leave to |
the Jews at Jeruſalem bind the man that owneth this
girdle, and ſhall deliver him into the hands of the Gentiles.
12. And when we heard theſe things, both we, and they of
that place, befought him not to go up to Jeruſalem. 13.
*Then Paul anſwered, What mean ye to weep and to break
mine heart? For I am ready not to be bound only, but
Alſo to die at Jeruſalem for the name of the Lord Jeſus.
14. And when he would not be perſuaded, we ceaſed,
ſaying, The will of the Lord be done. -
...We have here Paul and his company arrived at length at Caeſarea,
here he deſigned to make ſome ſtay, it being the place where the goſpel
was firſt preached to “the Gentiles, and the Holy Ghoſt fell upon them,”
£h. 10. 1, 44.
Now here we are told, . . . . . . . . . . . . . . . .
I. Who it was that entertained Paul and his company at Caeſarea;
he ſeldom had occaſion to go to a public houſe, but, wherever he came
ſome friend or other took him in, and bid him welcome. Obſerve, They
that had ſailed together, parted when the voyage was accompliſhed, ac-
cording as their buſineſs was ; they that were concerned in the cargo,
ſtayed where the ship was, to unlade her burthen ; (v. 3.) others, when
they came to Ptolemais, went as their occaſions led them ; but we that
were of Paul’s company, went where he went, and came to Caſarea.
Thoſe that travel together through this world, will ſeparate at death,
and then it will appear who are of Paul’s company, and who are not.
Now at Cagſarea, . . ... . .
1. They were entertained by Philip the evangelist, whom we left at
Caeſarea many years ago, after he had baptized the eunuch, (ch. 8.40.)
and there we now find him again. (1.) He was originally a deacon, one
of the ſeven, that were choſen to ſerve tables, ch. 6.5. (2.) He was
now, and had been long, an evangeliſt, one that went about to plant and
water churches, as the apoſtles did, and gave himself, as they did, to the
word, and prayer ; thus, having “uſed the office of a deacon well, he
purchaſed to himſelf a good degree ;” and having been “faithful in a
few things, was made ruler over many things.” (3.) He had a houſe
at Caeſarea, fit to entertain Paul and all his company, and he bid him and
them very welcome to it; “We entered into the houſe of Philip the
evangeliſt, and we abode with him.” Thus does it become chriſtians and
.#. according as their ability is, “to uſe hoſpitality one to another,
without grudging,” 1 Pet. 4, 9. " * * w
2. This Philip “ had four maiden daughters, which did propheſy,”
v. 9. It intimates “ that they propheſied of Paul’s troubles at Jeruſa-
lem,” as others had done, and diſſuaded him from going ; or perhaps,
they propheſied for his comfort and encouragement, in reference to the
difficulties that were before him. Here was a further accompliſhment
of that prophecy, (Joel 2. 28.) of ſuch a plentiful “ pouring out of the
Spirit upon all fleſh, that their ſons and their daughters ſhould propheſy,”
that is, foretell things to come. e
II. A plain and full predićtion of the ſufferings of Paul, by a noted
prophet, v. 10, 11. - -
J. “ Paul and his company tarried many days at Caeſarea ;” perhaps
Cornelius was yet living there, and (though Philip lodged them) yet
- might be many ways kind to them, and induce them to ſtay there. What
cauſe Paul ſaw to tarry ſo long there, and to make ſo little haſte at the
latter end of his journey to Jeruſalem, when he ſeemed ſo much in haſte






THE ACTS, XXI.
at the beginning, of it, we cannot tell; but we are ſure he did not ſtay,
either there, or any where elſe, to be idle; he meaſured his time by days,
and numbered them. !
2. “Agabus the prophet came to Caeſarea from Judea;" this was hel
that we read of before, who came from Jeruſalem to Antioch, to foretell
a general famine, ch. 11. 27, 28. See how God diſpenſeth his gifts va-
riouſly “To Paul was given the word of wiſdom and knowledge, as an
apoſtle, by the Spirit, and the gifts of healing ; to Agabus, and to
Philip's daughters, were given prophecy,” by the ſame Spirit—the fore-
telling of things to come, which came to paſs according to the predic-
tion. See 1 Cor. 12. 8, 10. So that that which was the moſt eminert.
gift of the Spirit under the Old Teſtament, the foretelling of things to
come, was under the New Teſtament quite outſhone by other gifts, and
was beſtowed upon thoſe that were of leſs note in the church. It ſhould
feem as if Agabus came on purpoſe to Caeſarea, to meet Paul with this
prophetic intelligence. -
3. He foretold Paul’s bonds at Jerusalem, (1.) By a ſign, as the prox.
phets of old did, Iſaiah, (ch. 20. 3.) Jeremiah, (ch. 13. 1.-27. 2.)
lºzekiel, (ch. 4, 1–12. 3.) and many others. Agabus took Paul’s gir-
dle, when he laid it by, or perhaps took it from about him, and with i
bound firſt his own hands, and then his own feet, or perhaps bound his
hands and feet together ; this was deſigned both to confirm the prophecy,
(it was as ſure to be done as if it were done already,) and to affect thoſe
about him with it, becauſe that which we ſee, uſually makes a greater"
impreſſion upon us than that which we only hear of.
“So ſhall the Jews at Jeruſalem bind the man that owneth this girdle,”
and, as they dealt with his Maſter, (Matth. 20. 18, 19.) “ſhall delivetº
him into the hands of the Gentiles,” as the Jews in other places had al
along endeavoured to do, by accuſing him to the Roman governors,
Paul had this expreſs warning given him of his troubles, that he might,
prepare for them, and, when they came, they might be no ſurpriſe or e * * > º
| holy contempt of the world and the body, a lively faith in Chriſt, and a
terror to him ; the general notice given us, “ that through much tribuš.
lation we muſt enter into the kingdom of God, ſhould be of the ſame uſe
to us. - - * - i
III. The great importunity which his friends uſed with him to diſº
fuade him from going forward to Jerusalem ; (v. 12.) Not only “they
of that place, but we that were of Paul’s company,” and among the reſt
Luke himſelf, who had heard this often before, and ſeen Paul’s reſolution
notwithſtanding, “beſought him with tears that he would not go up to
Jeruſalem,” but ſteer his courſe ſome other way.
Now, 1. Here appeared a commendable affection to Paul, and a value
for him, upon the account of his great uſefulneſs in the church. Good
men that are very ačtive, ſometimes need to be diſſuaded from over-work.
ing themſelves; and good men that are very bold, need to be diſſuaded
º expoſing themſelves too far. The Lord is for the body, and ſo muſt
We De.
2. Yet there was a mixture of infirmity, eſpecially in thoſe of Paul’s
company, who knew he undertook this journey by divine direétion, and
had ſeen with what reſolution he had before broken through the like
oppoſition ; but we ſee in them the infirmity incident to us all; when
we ſee troubles at a diſtance, and have only a general notice of it, we can
make light of it; but when it comes near, we begin to ſhrink, and draw
back. “Now that it toucheth thee, thou art troubled,” Job 4, 5.
IV. The holy bravery and intrepidity with which Paul perſiſted in his
reſolution, v. 13. *
1. He reproves them for diſſuading him ; here is a quarrel of love on
both fides, and very fincere and ſtrong affections claſhing with each other;
they love him dearly, and therefore oppoſe his reſolution ; he loves them
dearly, and therefore chides them for oppoſing it; “What mean ye to
weep and to break my heart 2". They were an offence to him, as Peter
was to Chriſt, when, in a like caſe, he ſaid, Master, spare thyself. Their
weeping about him brake his heart, (1.) It was a temptation to him, it
ſhocked him, it began to weaken and ſlacken his reſolution, and made
him to entertain thoughts of tacking about ; “I know I am appointed
{
ipo purpoſe for you to oppoſe it.
| why are you unwilling that I ſhould ſuffer Am not I neareſt myſelf,
(2.) By an explish
cation of the fign ; Thus saith the Holy Ghost, the Spirit of prophecys.
*l friend that we look for, and have made preparation for.
to ſuffering, and you ought to animate and encourage me, and to ſay
that which will strengthen my heart ; but you, with your tears, break
my heart, and diſcourage me. What do you mean, to do thus : Has not
our Maſter bid us take up our croſs 2 And would you have me to avoid
mine '' (2.) It was a trouble to him, that they ſhould ſo earneſtly
preſs him to that in which he could not gratify them without wronging
his conſcience. Paul was of a very tender ſpirit; as he was much in
tears himſelf, ſo he had a compaſſionate regard to the tears of his friends;
Paul reſolves to viſit Jeruſalem.
yield to anything. But now it break his heart, when he is under a ne-
ceſſity of denying the requeſt of his weeping friends. It was an unkind
kindeſs, a cruel pity, thus to torment him with their diſſuaſions, and to
| add affliction to his grief. When our friends are called out to ſufferings,
we ſhould ſhew our love, rather by comforting them than by ſorrowing .
for them. But obſerve, Theſe chriſtians at Caeſarea, if they could have
foreſeen the particulars of that event, the general notice of which they
received with ſo much heavineſs, they would have been better reconciled
to it for their own ſakes ; for when Paul was made a priſoner at Jeruſa-
lem, he was preſently sent to Caesarea, the very place where he now was,
(ch. 23.33.) and there he continued at leaſt two years, (ch. 24, 27.)
and he was a priſoner at large, as appears ch. 24. 23. where orders were
given that he should have liberty to go among his friends, and his friends
to come to him ; ſo that the church at Caeſarea had much more of Paul’s
company and help when he was impriſoned, than they could have had if
all he had been at liberty. That which we oppoſe, as thinking it to make
much against us, may be over-ruled by the providence of God to work
for us, which is a reaſon why we ſhould follow providence, and not
fear it. -
2. He repeats his reſolution to go forward, notwithſtanding ; “What
mean ye to weep thus * I am ready to ſuffer whatever is appointed me.
I am fălly determined to go, whatever comes of it, and therefore it is to
I am willing to ſuffer, and therefore
and fitteſt to judge for myſelf: If the trouble found me unready, it
# would be a trouble indeed, and you might well weep at the thoughts of
it. But, bleſſed be God, it does not. It is very welcome to me, and
therefore ſhould not be ſuch a terror to you. For my part, I am ready,”
* iroigos x2–I have myself in a readiness, as ſoldiers for an engagement.
(1.) “I expect trouble, I count upon it, it will be no ſurpriſe to me.
*I was told at firſt what great things I must suffer,” ch. 9, 16.
(2.) “I
am prepared for it, by a clear conſcience, a firm confidence in God, a
joyful hope of eternal life.” (3.) “I can bid it welcome, as "we do a
I can, through
'grace, not only bear it, but rejoice in it.” Now, - tº
[1..] See how far his reſolution extends: “You are told that I muſt
be bound at Jeruſalem, and you would have me keep away for fear of
that. I tell you, I am ready not only to be bound, but, if the will of
God be ſo, to die at Jerusalem ; not only to loſe my liberty, but to loſe
my life.” It is our wiſdom to think of the worſt that may befall us,
and to prepare accordingly, that we may stand complete in all the will of
God. . * *
[2.] See what it is that carries him out thus, that makes him willing
to ſuffer and die; it is for the name of the Lord Jeſus. All that a man
has will he give for his life; but life itſelf will Paul give for the ſervice
and honour of the name of Chriſt.
V. The patient acquieſcence of his friends in his reſolution, v. 14.
1. They ſubmitted to the wiſdom of a good man; they had carried
the matter as far as they could with decency; but when he would not be
perſuaded, we ceaſed our importunity. Paul knows beſt his own mind,
and what he has to do, and it becomes us to leave it to himſelf, and not
to cenſure him for what he does, or to ſay he is raſh, and wilful, and
humourſome, and has a ſpirit of contradićtion, as ſome people are apt to
judge of thoſe that will not do juſt as they would have them do. No
doubt, Paul has a good reaſon for his reſolution, though he ſees cauſe to
keep it to himſelf, and God has gracious ends to ſerve in confirming him
in it. It is good manners not to over-preſs thoſe in their own affairs,
that will not be perſuaded.
2. They ſubmitted to the will of a good God; we ceaſed, ſaying, The
will of the Lord be done. They did not reſolve his reſolution into his
ſtubbornneſs, but into his willingneſs to ſuffer, and God’s will that he
ſhould. Father in heaven, thy will be done; as it is a rule to our prayers
and to our practice, ſo it is to our patience. This may refer, (1.) To
Paul’s preſent firmneſs; he is inflexible, and unperſuadable, and in this
they ſee the will of the Lord done. “It is he that has wrought his fixed
reſolution in him, and therefore we acquieſce in it.” Note, In the turn-
ing of the hearts of our friends or miniſters, this way or that way, (and it
may be quite another way than we could wiſh,) we ſhould eye the hand
of God, and ſubmit to that. (2.) To his approaching ſufferings; “If
there be no remedy, but Paul will run himſelf into bonds, the will of the
Lord Jeſus be dome. We have done all that we could do on our parts to
prevent it, and now we leave it to God, we leave it to Chriſt, to whom
they made a great impreſſion upon him, and would bring him almoſt to
the Father has committed all judgment, and therefore we do, not as we














THE ACTS, XXI.
Paul's Viſit to Jeruſalem.
will, but as he will.” Note, When we ſee trouble coming, and parti-
cularly that of our miniſters being filenced, or removed from us, it be-
comes us to ſay, The will of the Lord be done. God is wife, and knows
how to make all work for good, and therefore welcome his holy will.
Not only, “The will of the Lord muſt be done, and there is no remedy;”
but, “ Let the will of the Lord be done, for his will is his wisdom, and
he doeth all according to the counſel of it; let him therefore do with us
and our's as ſeemeth good in his eyes.” When a trouble is come, this
muſt allay our griefs, that the will of the Lord is done; when we ſee it
coming, this muſt filence our fears, that the will of the Lord ſhall be done,
to which we muſt ſay, Amen, let it be done.
15. And after thoſe days we took up our carriages,
and went up to Jeruſalem. 16. There went with us alſo
certain of the diſciples of Caeſarea, and brought with them
one Mnaſon of Cyprus, an old diſciple, with whom we
fhould lodge. 17. And when we were come to Jeruſalem,
the brethren received us gladly. 18. And the day follow-
ing, Paul went in with us unto James; and all the elders
were preſent. 19. And when he had ſaluted them, he de-
clared particularly what things God had wrought among
the Gentiles by his miniſtry. 20. And when they heard
it, they glorified the Lord, and ſaid unto him, Thou ſeeſt,
brother, how many thouſands of Jews there are who be-
lieve; and they are all zealous of the law : 21. And they
are informed of thee, that thou teacheſt all the Jews which
are among the Gentiles to forſake Moſes, ſaying that they
ought not to circumciſe their children, neither to walk
after the cuſtoms. 22. What is it therefore ? The multi-
tude muſt needs come together: for they will hear that
thou art come. 23. Do therefore this that we ſay to thee:
we have four men which have a vow on them ; 24. Them
take, and purify thyſelf with them, and be at charges
with them, that they may ſhave their heads: and all may
know that thoſe things, whereof they were informed con-
cerning thee, are nothing; but that thou thyſelf, alſo
walkeſt orderly, and keepeſt the law. 25. As touching
the Gentiles which believe, we have written and con-
cluded that they obſerve no ſuch things, ſave only that
they keep themſelves from things offered to idols, and from
blood. and from things ſtrangled, and from fornication.
26. Then Paul took the men, and the next day purifying
himſelf with them entered into the temple, to ſignify the
accompliſhment of the days of purification, until that an
offering ſhould be offered for every one of them.
In theſe verſes, we have,
I. Paul's journey to Jeruſalem from Caeſarea, and the company that
went along with him.
1. They took up their carriages, their bag and baggage, and, as it.
ſhould ſeem, like poor travellers or ſoldiers, were their own porters ; ſo
little had they of change of raiment. “Omnia mea mecum porto—My
property is all about me.” Some think they had with them the money
that was colle&ted in the churches of Macedonia and Achaia, for the
poor ſaints at Jeruſalem. If they could have perſuaded Paul to go ſome
other way, they would gladly have gone along with him ; but if, not-
withſtanding their diſſuaſive, he will go to Jeruſalem, they do not ſay,
“Let him go himſelf then ;” but as Thomas, in a like caſe, when Chriſt
would go into danger at Jeruſalem, Let us go and die with him, John I 1.
16. Their reſolution to cleave to Paul, was like that of Ittai to cleave
to David, (2 Sam. 15. 21.) “In what place my lord the king ſhall be,
whether in death or life, there alſo will thy ſervant be.” Thus Paul's
boldneſs imboldened them.
2. Certain of the diſciples of Caeſarea went along with them. Whe-
ther they defigned to go however, and took this opportunity of going
with ſo much good company, or whether they went on purpoſe to ſee if
Vol. W. No. 95.
they could do Paul any ſervice, and if poſſible prevent his trouble, or at
leaſt miniſter to him in it, does not appear. The leſs while Paul is likely
to enjoy his liberty, the more induſtrious they are to improve every op.
portunity of converſation with him. Eliſha kept cloſe to Elijah, when
he knew the time was at hand, that he ſhould be taken up.
3. They brought with them an honeſt old gentleman that had a houſe
of his own at Jeruſalem, in which he would gladly entertain Paul and his
company, one Mnaſon of Cyprus, (v. 16.) with whom we should lodge;
ſuch a great concourſe of people there was to the feaſt, that it was a
hard matter to get lodgings ; the public houſes would be taken up by
thoſe of the better ſort; and it was looked upon as a ſcandalous thing
for thoſe that had private houſes to hire their rooms out at thoſe times,
but they muſt freely accommodate ſtrangers with them. Every one then
would chooſe his friends to be his gueſts, and Mnaſon took Paul and his
company to be his lodgers ; though he had heard what trouble Paul was
likely to come into, which might bring thoſe that entertained him into
trouble too, yet he ſhall be welcome to him, whatever comes of it. This
Mnaſon is called an old disciple ; a diſciple from the beginning; ſome
think, one of the ſeventy diſciples of Chriſt, or one of the firſt converts
after the pouring out of the Spirit, or one of the firſt that was converted
by the preaching of the goſpel in Cyprus, ch. 13. 4. However it was,
it ſeems he had been long a chriſtian, and was now in years. Note, It is
an honourable thing to be an old diſciple of Jeſus Chriſt, to have been
enabled by the grace of God to continue long in a courſe of duty, ſtead-
faſt in the faith, and growing more and more prudent and experienced to
a good old age. And with theſe old diſciples one would chooſe to
lodge ; for the multitude of their years shall teach wiſdom.
II. Paul’s welcome at Jeruſalem. -
1. Many of the brethren there received him gladly, v. 17. As ſoon as
they had notice that he was come to town, they went to his lodgings at
Mnaſon’s houſe, and congratulated him on his ſafe arrival, and told him,
they were glad to ſee him, and invited him to their houſes; and counted
it an honour to be known to one that was ſuch an eminent ſervant of
Chriſt. Streſo obſerves, that the word here uſed concerning the welcome
they gave to the apoſtles, &ousyas &možázsly, is uſed concerning the wel-
come of the apoſtles’ doćtrine, ch. 2.41. They gladly received his word.
We think, if we had Paul among us, we would gladly receive him; but
it is a queſtion whether we would or no, if having his doćtrine, we do
not gladly receive that.
2. They made a viſit to James and the elders of the church, at a
church-meeting; (v. 18.) “The day following, Paul went in unto
James,” and took us with him, that were his companions, to introduce
us into acquaintance with the church at Jeruſalem. It ſhould ſeem that
James was now the only apoſtle that was refident at Jeruſalem; the reſt
had diſperſed themſelves, to preach the goſpel in other places. But ſtill
they forecaſted to have an apoſtle at Jeruſalem, perhaps ſometimes one,
and ſometimes another, becauſe there was a great reſort thither from all
parts. James was now upon the ſpot, and all the elders or presbyters, that
were the ordinary paſtors of the church, both to preach and govern,
were preſent. Paul ſaluted them all, paid his reſpects to them, inquired
of their welfare, and gave them the right hand of fellowship. He ſaluted
them, that is, he wiſhed them all health and happineſs, and prayed to God
to bleſs them. The proper fignification of ſalutation, is, wiſhing ſalva-
tion to you; ſalve, or ſalus tibi sit like, peace be unto you. And ſuch
mutual ſalutations, or good wiſhes, very well become chriſtians, in token
of their love to each other, and joint regard to God. .
III. The account they had from him of his miniſtry among the Gen-
tiles, and their ſatisfaction in it.
1. He gave them a narrative of the ſucceſs of the goſpel in thoſe coun-
tries where he had been employed, knowing it would be very acceptable
to them, to hear of the enlarging of Chriſt’s kingdom. “ He declared
particularly what things God had wrought among the Gentiles by his
miniſtry,” v. 19. Obſerve how modeſtly he ſpeaks, not what things he
had wrought, (he was but the inſtrument,) but what God had wrought by
his ministry. It was not I, but the grace of God which was with 7)86's He
planted and watered, but God gave the increaſe. He declared it particu-
larly, that the grace of God might appear the more illuſtrious in the
circumſtances of his ſucceſs. Thus David will tell others what God had
done fºr his ſoul, (Pſ 66. 16.) as Paul here what God had done by his
hand, and both, that their friends might help them to be thankful.
2. Hence they took occaſion to give praiſe to God; (v. 20.) When
they heard it, they glorified the Lord. Paul aſcribed it all to God, and
to God they gave the praiſe of it. They did not break out into bigh
encomiums of Paul, but leave it to his Maſter to ſay to him, Well done,
U u !
THE ACTS, XXI.
good and faithful ſervant ; but they gave glory to the grace of God,
which was extended to the Gentiles. Note, The converſion of ſinners
ought to be the matter of our joy and praiſe, as it is of the angels. God
had honoured Paul more than any of them, in making his uſefulneſs more
extenſive, yet they do not envy him, nor are they jealous of his grow-
ing reputation, but, on the contrary, glorified the Lord. And they could
not do more to encourage Paul to go on cheerfully in his work, than
to glorify God for his ſucceſs in it; for if God be praiſed, Paul is pleaſed.
IV. The requeſt of James and the elders of the chºrch at Jeruſalem
to Paul, or their advice rather, that he would gratify the believing Jews,
by ſhewing ſome compliance with the ceremonial law, and appearing pub-
licly in the temple to offer ſacrifice ; which was not a thing in itſelf fin-
ful; for the ceremonial law, though it was by no means to be impoſed
upon the Gentile converts, (as the falſe teachers would have it, and
thereby endeavoured to ſubvert the goſpel,) yet it was not become un-
lawful as yet to thoſe that had been bred up in the obſervation of it, but
were far from expe&ting juſtification by it. It was dead, but not buried; |
dead, but not yet deadly. And being not finful, they thought it was a
iece of prudence in Paul to conform thus far. *
Obſerve the counſel they give to Paul herein, not as having authority
over him, but an affection for him.
1. They defired him to take notice of the great numbers there were of
Jewiſh converts; “Thou ſeeſt, brother, how many thouſands of the
Jews there are which believe.” They call him brother, for they looked
upon him as a joint-commiſſioner with them in goſpel-work, though they
were of the circumcifion, and he the apoſtle of the Gentiles, though they
were conformiſts, and he a nonconformiſt; yet they were brethren, and
owned the relation. Thou haſt been in ſome of our aſſemblies, and ſeeſt
how numerous they are ; how many myriads of Jews believe. The word
fignifies, not thouſands, but ten thouſands. Even among the Jews, who
were moſt prejudiced againſt the goſpel, yet there were great multitudes
that received it ; for the grace of God can break down the ſtrongeſt holds
of Satan. The number of the names at firſt was but one hundred and
twenty, yet now many thouſands. Let none therefore deſpiſe the day of
ſmall things; for though the beginning be ſmall, God can make the
latter end greatly to incleaſe. Hereby it appeared that God had not
quite cast away his people the Jews, for among them there was a remnant,
an election, that obtained; (ſee Rom. 11. 1, 5, 7.) many thouſands that
believed. And this account which they could give to Paul of the ſucceſs
of the goſpel among the Jews, no doubt, was as grateful to Paul as the
account which he gave them of the converſion of the Gentiles was to
them ; for his heart’s deſire and prayer to God for the Jews, was, that
they might be ſaved.
2. They inform him of a prevailing infirmity theſe believing Jews la-
boured under, which they could not yet be cured of ; They are all zeal-
ous of the law. They believe in Chriſt as the true Meſfiah, they reſt upon
his righteouſneſs, and ſubmit to his government; but they know the
law of Moſes was of God, they have found ſpiritual benefit in their at-
tendance on the inſtitutions of it, and therefore they can by no means
think of parting with it, no, nor of growing cold to it ; and perhaps
they urged Chriſt’s being made under the law, and obſerving it, (which
was deſigned to be our deliverance from the law,) as a reaſon for their
continuance under it. This was a great weakneſs and miſtake, to be ſo
fond of the ſhadows when the ſubſtance was come ; to keep their necks
under a yoke of bondage, when Chriſt was come to make them free. But
ſee, (1.) The power of education and long uſage, and eſpecially of a
ceremonial law. (2.) The charitable allowance that muſt be made in
confideration of theſe. Theſe Jews that believed were not therefore diſ-
owned and rejećted as no Chriſtians, becauſe they were for the law, nay,
were zealous for it, while it was only in their own practice, and they did
not impoſe it upon others. Their being zealous of the law, was capable
of a good conſtruction, which charity would put upon it; and it was
capable of a good excuſe, confidering what they were brought up in,
and whom they lived among. -
3. They give him to underſtand that theſe Jews who were ſo zealous
of the law, were ill-affected to him, v. 21. Paul himſelf, though as
faithful a ſervant as any Chriſt ever had, yet could not get the good
word of all that belonged to Chriſt’s family ; “They are informed of
thee, (and form their opinion of thee accordingly,) that thou not only
doſt not teach the Gentiles to obſerve the law, as ſome would have had
thee, (we have prevailed with them to drop that,) but “ doſt teach all
the Jews which are dispersed among the Gentiles, to forſake Moſes, not
to circumciſe their children, nor to walk after the cuſtoms of our nation,”
which were of divine appointment, ſo far as they might be obſerved even
Paul’s Viſit to Jeruſalem,
among the Gentiles, at a diſtance from the temple; not to obſerve the
faſts and feaſts of the church, not to wear their philacteries, or abſtain
from unclean meats.” Now, (1.) It was true that Paul preached the
abrogation of the law of Moſes, and that it was impoſſible to be juſtified
by it, and therefore we are not bound up any longer to the obſervation
of it. But, (2.) It was falſe that he taught them to forſake Mºſes:
for the religion he preached tended not to destroy the law, but to fulfil it.
He preached Chriſt, the End of the law for righteouſneſs, and repent-
ance and faith, in the exerciſe of which we are to make great uſe of the
law. The Jews among the Gentiles, whom Paul taught, were ſo far
from forſaking Moſes, that they never underſtood him better, nor ever
embraced him ſo heartily as now when they were taught to make uſe. of
him as a ſchoolmaster to bring them to Christ. But even the believing
Jews, having got this notion of Paul, that he was an enemy to Moſes, and
perhaps giving too much regard to the unbelieving Jews too, were much
exaſperated againſt him. Their miniſters, the elders here preſent, loved
and honoured him, and approved of what he did, and called him brother,
but the people could hardly be got to entertain a favourable thought of
him ; for it is certain, the leaſt judicious are the most cenſorious ; the
weak-headed are the hot-headed. They could not diſtinguiſh upon Paul’s
doétrine as they ought to have done, and therefore condemned it in the
groſs, through ignorance. -
4. They therefore defire Paul that he would by ſome public act, now
that he was come to Jeruſalem, make it to appear that the charge against
him was falſe, and that he did not teach people to forſake Moſes, and to
break the customs of the Jewiſh church, for he himſelf retained the uſe
of them. º . . . .
(1.) They conclude that ſomething of this kind must be done ;
“ jøhat is it therefore ? What must be done 2 The multitude will hear
that thou art come to town.” This is an inconvenience that attends men
of fame, that their coming and going are taken notice of more than other
people's, and will be talked Qſ, by ſome for good-will, and by others for
ill-will ; “When they hear thou art come, they must needs come together,
they will expect that we call them together, to adviſe with them, whether
we ſhould admit thee to preach among us as a brother, or no ; or, they
will come together of themſelves expe&ting to hear thee.” Now ſome-
thing must be done to ſatisfy them that Paul does not teach people tC)
forsake Moses, and they think it neceſſary, [1..] For Paul’s ſake, that
his reputation may be cleared, and that ſo good a man may not lie under
any blemiſh, nor fo uſeful a man labour under any diſadvantage which
may obſtruct his uſefulneſs. . [2] For the people's ſake, that they may
not continue prejudiced againſt ſo good a man, nor loºth. benefit of
his miniſtry by thoſe prejudices. [3] For their own ſake, that ſince
they knew it was their duty to own Paul, their doing it might not be
turned to their reproach among thoſe that were under their charge.
(2.) They produce a fair opportunity which Paul might take to clear
himſelf; “ Do this that we ſay unto thee, take our advice in this caſe.
We have four men, Jews which believe, of our own churches, and they
have a vow on them, a vow of Nazariteſhip for a certain time ; their time
is now expired, (v. 23.) and they are to offer their offering according
to the law, when they “ſhave the head of their ſeparation, a he-lamb for
a burnt-offering, an ewe-lamb for a fin-offering, and a ram for a peace-
| offering,” with other offerings, appertinent to them, Numb. 6. 13.20.
Many uſed to do this together, when their vow expired about the ſame
time, either for the greater expedition, or for the greater ſolemnity.
Now Paul having ſo far of late complied with the law as to take upon
him the vow of a Nazarite, and to ſignify the expiration of it by shaving
his head at Cenchrea, (ch. 18. 18.) according to the cuſtom of thoſe
who lived at a diſtance from the temple, they defire him but to go a
little further, and to join with theſe four in offering the ſacrifices of a
Nazarite; “Purify thyself with them according to the law; and be wil-
ling not only to take that trouble, but to be at charges with them, in
| buying ſacrifices for this ſolemn occaſion, and to join with them in the
ſacrifice.”
This, they think, will effectually ſtop the mouth of calumny,
and every one will be convinced that the report was falſe, that Paul was
not the man he was repreſented to be, did not teach the Jews to forſake
Moſes, but that he himſelf, being originally a Jew, walked orderly, and
kept the law; and then all would be well. * -
5. They enter a protestation, that this ſhall be no infringement at all
of the decree lately made in favour of the Gentile converts, nor do they
intend by this, in the leaſt to derogate from the liberty allowed them;
(v. 25.) “As touching the Gentiles which believe, we have written and
concluded, and reſolve to abide by it, that they offſerve no such things ; we
would not have them to be bound up by the ceremonial law by any
THE ACTS, XXI.
Paul's Conformity to the Jewiſh Law.
means, but only that they keep themſelves from “things offered to idols,
and from blood, and from things trangled, and from fornication;” but
let them not be tied to the Jewiſh ſacrifices or purifications, or any of
their rites and ceremonies.”
preſerving of the liberty of the converted Gentiles, and therefore ex-
preſsly covenant to abide by that. Thus far is their propoſal.
V. Here is Paul’s compliance with it. He was willing to gratify
them in this matter. Though he would not be perſuaded not to go to
Jeruſalem, yet, when he was there, he was perſuaded to do as they there
did, v. 26. Then Paul took the men, as they adviſed, and the very next
day, purifying himself with them, and not with multitude or tumult, as he
himſelf pleads, (ch. 24, 18.) he entered into the temple, as other devout
Jews that came upon ſuch errands did, to ſignify the accomplishment of
the days of purification to the prieſts; deſiring the prieſt would appoint
a time when “the offering ſhould be offered for every one of them,”
one for each. Ainſworth on Numb. 6. 18. quotes out of Maimonides a
paſſage which gives ſome light to this; “If a man ſay, Upon me be half
the oblations of a Nazarite, or, Upon me be half the ſhaving of a Naza-
rite, then he brings half the offerings by what Nazarite he will, and that
Nazarite pays his.offering out of that which is his ;” ſo Paul did here;
he contributed what he vowed to the offerings of theſe Nazarites; and,
ſome think, bound himſelf to the law of the Nazariteſhip, and to an at-
tendance at the temple with faſtings and prayers for ſeven days, not de-
ſigning that the offering ſhould be offered till then ; which was that he
ſignified to the prieſt. -
Now it has been queſtioned, whether James and the elders did well to
give Paul this advice, and whether he did well to take it.
1. Some have blamed this occasional conformity of Paul’s, as indulging
the Jews too much in their adherence to the ceremonial law, and a diſ.
couragement of thoſe who stood fast in the liberty where with Chriſt had
made them free, Was it not enough for James and the elders of Jeruſa.
lem to connive at this miſtake in the Jewiſh converts themſelves, but muſt
they wheedle Paul to countenance them in it 2 Had it not been better
when they had told Paul how zealous the believing Jews were for the
law, if they had defired him whom God had endued with ſuch excellent
gifts, to take pains with their people to convince them of their error, and
to ſhew them that they were made free from the law by their marriage
to Chriſt? Rom. 7. 4. To urge him to encourage them in it by his
example, ſeems to have more in it of fleſhly wiſdom than of the grace of
God. Surely Paul knew what he had to do better than they could
teach him. But, . -
2. Others think the advice was prudent and good, and Paul’s follow-
ing it was juſtifiable enough, as the caſe ſtood. It was Paul’s avowed
principle, “To the Jews, became I as a Jew, that I might gain the
Jews,” 1 Cor. 9. 20. He had circumciſed Timothy, to pleaſe the
Jews ; though he would not conſtantly obſerve the ceremonial law, yet,
to gain an opportunity of doing good, and to ſhew how far he could com-
ply, he would occaſionally go to the temple and join in the ſacrifices
there. Thoſe that are weak in the faith are to be borne with, when
thoſe that undermine the faith muſt be oppoſed. It is true, this com-
pliance of Paul’s ſped ill to him, for this very thing by which he hoped
to pacify the Jews, did but provoke them, and bring him into trouble,
yet that is not a ſufficient ground to go upon in condemning it ; Paul
might do well, and yet ſuffer for it, but perhaps the wiſe God over-ruled
both their advice and Paul’s compliance with it, to ſerve a better purpoſe
than was intended ; for we have reaſon to think, that when the believing
Jews who had endeavoured by their zeal for the law to recommend them-
felves to the good opinion of thoſe who believed not, ſaw how barbar-
ouſly they uſed Paul, (who endeavoured to oblige them,) they were by
this more alienated from the ceremonial law than they could have been
by the moſt argumentative or affecting diſcourſes. They ſaw it was in
vain to think of pleaſing men that would be pleaſed with nothing elſe
but the rooting out of chriſtianity. Integrity and uprightneſs will be
more likely to preſerve us than ſneaking compliances. And when we
confider what a great trouble it muſt needs be to James and the preſby-
ters in the refle&tion upon it, that they had by their advice brought Paul
into trouble, it ſhould be a warning to us not to preſs men to oblige us
by doing any thing contrary to their own mind.
27. And when the ſeven days were almoſt ended, the
Jews which were of Aſia, when they ſaw him in the
temple, ſtirred up all the people, and laid hands on him,
28. Crying out, Men of Iſrael, help: this is the man that
They knew how jealous Paul was for the
|
| hand unto the people.
teacheth all men every where againſt the people, and the
law, and this place : and further brought Greeks alſo into
the temple, and hath polluted this holy place. 29. (For
they had ſeen before with him in the city Trophimus an
Epheſian, whom they ſuppoſed that Paul had brought into
the temple.) 30. And all the city was moved, and the
people ran together: and they took Paul, and drew him
out of the temple: and forthwith the doors were ſhut.
31. And as they went about to kill him, tidings came
unto the chief captain of the band, that all Jeruſalem was
in an uproar. 32. Who immediately took ſoldiers and
centurions, and ran down unto them : and when they
ſaw the chief captain and the ſoldiers, they left beating
of Paul. 33. Then the chief captain came near, and took
him, and commanded him to be bound with two chains ;
and demanded who he was, and what he had done. 34.
And ſome cried one thing, ſome another, among the mul-
titude : and when he could not know the certainty for
the tumult, he commanded him to be carried into the
caſtle. 35. And when he came upon the ſtairs, ſo it was
that he was borne of the ſoldiers, for the violence of the
people. 36. For the multitude of the people followed
after, crying, Away with him. 37. And as Paul was to be
led into the caſtle, he ſaid unto the chief captain, May I
ſpeak unto thee : Who ſaid, Canſt thou ſpeak Greek 2
38. Art not thou that Egyptian who before theſe days
madeſt an uproar, and leddeſt out into the wilderneſs four
thouſand men that were murderers ? 39. But Paul ſaid, I
am a man who am a Jew of Tarſus, a city in Cilicia, a
citizen of no mean city: and I beſeech thee, ſuffer me to
ſpeak unto the people. , 40. And when he had given him
licenſe, Paul ſtood on the ſtairs, and beckoned with the
And when there was made a great
filence, he ſpake unto them in the Hebrew tongue, ſaying,
We have here Paul brought into a captivity which we are not likely to
ſee the end of ; for after this he is either hurried from one bar to another,
or lies neglected firſt in one priſon, and then in another, and can neither
be tried nor bailed. When we ſee the beginning of a trouble, we know
not either how long it will laſt, or how it will iſſue.
I. We have here Paul ſeized, and laid hold on. -
1. He was ſeized in the temple, when he was there attending the days
of his purifying, and the ſolemn ſervices of thoſe days, v. 27. Formerly
he had been well known in the temple, but now he had been ſo long in
his travels abroad, that he was become a ſtranger there; ſo that it was
not till the seven days were almost ended, that he was taken notice of by
thoſe that had an evil eye toward him. In the temple where he ſhould
have been protećted as in a ſančtuary, he was moſt violently ſet upon by
thoſe who did what they could to have mingled his blood with his sacrifices;
in the temple, where he ſhould have been welcomed as one of the greateſt
ornaments of it that ever had been there fince the Lord of the temple
left it. The temple which they themſelves pretended ſuch a mighty
zeal for, yet did they themſelves thus profane. Thus is the church
polluted by none more than by popiſh perſecutors, under the colour of
the church’s name and intereſt. ſº
2. The informers againſt him were the Jews of Asia, not thoſe of Je-
ruſalem; the Jews of the diſperſion, who knew him beſt, and who were
moſt exaſperated againſt him. Thoſe who ſeldom came up to worſhip
at the temple in Jeruſalem themſelves, but contentedly lived at a diſtance
from it, in purſuit of their private advantages, yet appeared moſt zealous
for the temple, as if thereby they would atone for their habitual neglect
of it.
3. The method they took, was, to raise the mob, and to incenſe them
againſt him. They did not go to the [Iigh Prieſt, or the magiſtrates
of the city, with their charge, (probably, becauſe they expected not to
receive countenance from them,) but they stirred up all the people, who
contempt of it, and a defign to make it common.
THE ACTS, XXI.
were at this time more than ever diſpoſed to any thing that was tumul-
tuous and ſeditious, riotous and routous. Thoſe are fitteſt to be em-
ployed againſt Chriſt and chriſtianity, that are governed leaſt by reaſon,
and moſt by paſſion ; therefore Paul deſcribed the Jewiſh perſecutors to
be not only wicked, but abſurd unreaſonable men. -
rael, help. If ye are indeed men of Israel, true, born Jews, that have a
concern for your church and your country, now is your time to ſhew it,
by helping to ſeize an enemy to both.” Thus they cried after him as
after a thief, (Job 30. 5.) or after a mad dog. Note, The enemies of
chriſtianity, fince they could never prove it to be an ill thing, have been
always very induſtrious, right or wrong, to put it into an ill name, and ſo
run it down by outrage and outcry. It had become men of Israel to
help Paul, who preached up him who was ſo much the glory of his people
Israel; yet here the popular fury will not allow them to be men of Is.
rael, unleſs they will help against him. This was like, Stop thief, or
Atlaliah’s cry, Treason, treason; what is wanting in right, is made up
II, 7802S62, .
They charge upon him both ill doćtrine and ill pračtice, and both
againſt the Mosaic ritual.
(1.) They charge upon him ill doctrine; not only that he holds cor-
rupt opinions himſelf, but that he vents and publishes them, though not
here at Jeruſalem, yet in other places, nay, in all places, he teaches all
men, every where ; ſo artfully is the crime aggravated, as if becauſe he
was an itinerant, he was an ubiquitary; “ He ſpreads to the utmoſt of
his power certain damnable and heretical poſitions.” [1..] Against the
people of the Jews. He had taught that Jews and Gentiles ſtand on the
ſame level before God, and “neither circumciſion avails anything, nor
uncircumciſion ;”, nay, he had taught againſt the unbelieving Jews, that
they were rejected, (and therefore had separated from them and, their
ſynagogues,) and this is interpreted to be ſpeaking againſt the whole na-
tion, as if no doubt but “they were the people, and wiſdom muſt die
with them ;” (Job 12. 2.) whereas God, though he had caſt them off,
yet had not cast away his people, Rom. 11. I. They were Lo-ammi,
inot a people, (Hoſ. 1. 9.) and yet pretended to be the only people.
Thoſe commonly ſeem moſt jealous for the church's name, that belong
to it in name only. [2]. Againſt the law. His teaching men to believe
the goſpel as the end of the law, and the perfection of it, was interpreted
his preaching againſt the law ; whereas it was ſo far from making void the
law, that it eſtabliſhed it, Rom. 3. 31. [3] Againſt this place, the
temple. Becauſe he taught men to pray every where, he was reproached
as an enemy to the temple, and perhaps becauſe he ſometimes mentioned
the deſtruction of Jeruſalem and the temple, and of the Jewiſh nation,
which his Maſter had foretold. Paul had himſelf been ačtive in perſe-
cuting, Stephen, and putting him to death for words ſpoken against this
holy place, and now the ſame thing is laid to his charge. He that was
º made uſe of as the tool, is now ſet up as the butt, of Jewiſh rage and
ImallCC,
(2.) They charge upon him ill practices. To confirm their charge
againſt him, as teaching people againſt this holy place, they charge it
upon him, that he had himſelf polluted it, and by an overt-aēt ſhewed his
He has brought Gen-
tiles also into the temple ; into the inner court of the temple, which none
that were uncircumciſed were admitted, under any pretence, to come
into ; there was written upon the wall that incloſed this inner court, in
Greek and Latin, It is a capital crime for strangers to enter, Joſeph.
Antiq. lib. 15. cap. 14. Paul was himſelf a Jew, and had right to enter
into the court of the Jews. And they, ſeeing ſome with him there that
joined with him in his devotions, concluded that Trophimus an Epheſian,
who was a Gentile, was one of them. Why? Did they ſee him there :
Truly no ; but they had ſeen him with Paul in the ſtreets of the city,
which was no crime at all, and therefore they affirm that he was with
Paul in the inner court of the temple, which was a heinous crime. They
had seen him with him in the city, and therefore they supposed that Paul
had brought him with him into the temple, which was utterly falſe. See
here, [1..] Innocency is no fence againſt calumny and falſe accuſation.
It is no new thing for thoſe that mean honeſtly, and ačt regularly, to have
things laid to their charge, which they know not, nor ever thought of.
[2.]. Evil men dig up mischief, and go far to ſeek proofs of their falſe
accuſations, as they did here, who, becauſe they ſaw a Gentile with Paul
in the city, will thence infer, that he was with him in the temple. This
was a ſtrained inuendo indeed, yet by ſuch unjuſt and groundleſs ſuggeſ-
tions have wicked men thought to juſtify themſelves in the moſt barbar.
The Tumult at Jeruſalem.
ous outrages committed upon the excellent ones of the earth. [3.] It is
common for malicious people to improve that againſt thoſe that are wiſe
and good, with which they thought to have obliged them, and ingra.
tiated themſelves with them. Paul thought to recommend himſelf to
Th h ith th ſ d th l inſt hi | their good opinion by going into the temple, and thence they take an oc-
4. e arguments where with they exaſperated the people againſt him
were popular, but very falſe and unjuſt. They cried out, “ Men of Is-
cafion to accuſe him. If he had kept further off them, he had not been
ſo maligned by them. This is the genius of ill nature; For my love,
they are my adversaries, Pſ. 109. 4.—69, 10.
II. We have Paul in danger of being pulled in pieces by the rabble.
They will not be at the pains to have him before the High Prieſt, or the
Sanhedrim ; that is a round-about way, the execution ſhall be of a piece
with the proſecution, all unjuſt and irregular. They cannot prove the
crime upon him, and therefore dare not bring him upon a fair trial; nay,
ſo greedily do they thirſt after his blood, that they have not patience to
proceed againſt him by a due courſe of law, though they were ever ſo
ſure to gain their point ; and therefore as thoſe, who neither feared
God nor regarded man, they reſolved to knock him on the head imme-
diately. -
1. An the city was in an uproar, v. 30. The people, who though
they had little holineſs themſelves, yet had a mighty veneration for the
holy place, when they heard a hue-and-cry from the temple, were up in
arms preſently, being reſolved to ſtand by that with their lives and for-
tunes. All the city was moved, when they were called to from the tem-
ple, Men of Israel, help, with as much violence as if the old complaint
were to be revived, (Pſ. 79. 1.) “O God, the heathen are come into
thine inheritance, thy holy temple have they defiled.” Juſt ſuch a zeal
the Jews here ſhew for God’s temple, as the Epheſians did for Diana's
temple, when Paul was informed againſt as an enemy to that ; (ch. 19. 29.)
The whole city was full of configſon. But God does not reckon himſelf at
all honoured by thoſe whoſe zeal for him tranſports them to ſuch irregu-
larities, and who, while they pretend to ačt for him, ačt in ſuch a brutiſh
barbarous manner, - .
2. They drew Paul out of the temple, and shut the door between the
outer and inner court of the temple, or perhaps the doors of the outer
court. In dragging him furiouſly out of the temple, (1.) They ſhewed
a real deteſtation of him as one not fit to be ſuffered in the temple; nor
to worſhip there, nor to be looked upon as a member of the Jewiſh na.
tion; as if his ſacrifice had been an abomination. (2.) They pretended
a veneration for the temple ; like that of good Jehoida, who would not
have Athaliah to be slain in the house of the Lord, 2 Kings 11. 15. See
how abſurd theſe wicked men were ; they condemned Paul for drawing
people from the temple, and yet when he himſelf was very devoutly wor-
ſhipping in the temple, they drew him out of it. The officers of the
temple shut the doors, either, [1..] Left Paul ſhould find means to get
back, and take hold of the horns of the altar, and ſo protećt himſelf by
that ſančtuary from their rage. Or rather, [2.] Left the crowd ſhould
by the running in of more to them be thruſt back into the temple, and
ſome outrage ſhould be committed, to the profanation of that holy place.
They that made no conſcience of doing ſo ill a thing as the murdering
of a good man for well-doing, yet would be thought to ſcruple doing it
in a holy place, or at a holy time; not in the temple, as not on the feast-
daw.
%. They went about to kill him ; (v. 31.) for they fell a beating him,
(v. 32.) reſolving to beat him to death, by blows without number; a
puniſhment which the Jewiſh doćtors allowed of in ſome caſes, (not at
all to the credit of their nation,) and called, the beating of the rebels.
Now was Paul like a lamb, thrown into a den of lions, and made an eaſy
prey to them, and, no doubt, he was ſtill of the same mind, as when he
ſaid, “I am ready not only to be bound, but alſo to die, at Jeruſalem,”
to die so great a death. -
III. We have here Paul reſcued out of the hands of his Jewiſh ene-
mies by a Roman enemy.
1. Tidings were brought of the tumult, and that the mob was up, to
the chief captain of the band, the governor of the caſtle, or, whoever he
was, the now commander in chief of the Roman forces that were quar-
tered in Jeruſalem. Somebody that was concerned, not for Paul, but
for the public peace and ſafety, gave this information to the colonel,
who had always a jealous and watchful eye upon thoſe tumultuous Jews;
and he is the man that muſt be inſtrumental to ſave Paul’s life, when
never a friend he had was capable of doing him any ſervice, t
2. The tribune, or chief captain, got his forces together with all poſ.
fible expedition, and went to ſuppreſs the mob; “he took foldiers and
centurions, and ran down to them.” Now at the feaſt, as at other ſuch
ſolemn times, the guards were up, and the militia more within call than
THE ACTS, XXI.
The Tumult at Jeruſalem.
at other times, and ſo he had them near at hand, and he ran down unto
the multitude ; for at ſuch times delays are dangerous. Sedition muſt be
cruſhed at firſt, leſt it grow head-ſtrong.
3. The very fight of the Roman general frightened them from beat-
ing Paul; for they knew they were doing what they could not juſtify,
and were in danger to be called in question for this day's uproar, as the
town-clerk told the Epheſians. They were deterred from that by the
power of the Romans, from which they ought to have been reſtrained
by the juſtice of God and the dread of his wrath. Note, God often
makes the earth to help the woman, (Rev. 12. 16.) and thoſe to be a
protećtion to his people, who yet have no affection for his people; they
have only a compaſſion for ſufferers, and are zealous for the public peace.
The ſhepherd makes uſe even of his dogs for the defence of his ſheep.
It is Streſo’s compariſon here. See here how theſe wicked people were
frightened away at the very fight of the chief captain ; for the “king that
fitteth on the throne of judgment, ſcattereth away all evil with his eyes.”
4. The #. takes him into cuſtody; he reſcued him, not out of
a concern for him, becauſe he thought him innocent, but out of a con-
cern for juſtice, becauſe he ought not to be put to death without trial;
and becauſe he knew not how dangerous the conſequence might be
to the Roman government, if ſuch tumultuous proceedings were not
timely ſuppreſſed ; nor what ſuch an outrageous people might do, if
once they knew their own firength ; he therefore takes Paul out of the
hands of the mob, into the hands of the law ; (v. 33.) “He took him,
and commanded him to be bound with two chains;” that the people
might be ſatisfied he did not intend to diſcharge him, but to examine him,
for he demanded of thoſe that were ſo eager againſt him, who he was,
and what he had done. This violent taking of him out of the hands of
the multitude, though there were all the reaſon in the world for it, yet
they laid to the charge of the chief captain his crime ; (ch. 24, 7.) “The
chief captain Lyſias came with great violence, and took him out of our
hands;” which refers to this reſcue, as appears by comparing ch. 23.
27, 28. where the chief captain gives an account of it to Felix.
IV. The proviſion which the chief captain made, with much ado, to
bring Paul to speak for himself; one had almoſt as good enter into a
ſtruggle with the winds and the waves as with ſuch a mob as was here got
together; and yet Paul made a ſhift to get liberty of ſpeech among them.
1. There was no knowing the ſenſe of the people; for when the chief
captain inquired concerning Paul, having perhaps never heard of his
name before, (ſuch ſtrangers were the great ones to the excellent ones of
the carth, and affected to be ſo,) “ ſome cried one thing, and ſome an-
other, among the multitude;” ſo that it was impoſſible for the chief cap-
tain to know their mind, when really they knew not either one another’s
mind or their own, when every one pretended to give the ſenſe of the
whole body. Thoſe that will hearken to the clamours of the multitude,
will know nothing for a certainty, any more than the builders of Babel,
when their tongues were confounded.
2. There was no quelling the rage and fury of the people ; for, when
“ the chief captain commanded that Paul ſhould be carried into the caſtle,”
the tower of Antonia, where the Roman ſoldiers kept garriſon, near the
temple, the ſoldiers themſelves had much ado to get him ſafe thither out
of the noiſe, the people were ſo violent ; (v. 35.) When he came upon
the stairs, leading up to the castle, the ſoldiers were forced to take him up
in their arms, and carry him, (which they might eaſily do, for he was
a little man, and his bodily preſence weak,) to keep him from the people,
who would have pulled him limb from limb, if they could. When they
could not reach him with their cruel hands, “they followed him with
their ſharp arrows, even bitter words; they followed, crying, Away with
him,” v. 36. See how the moſt excellent perſons and things are often
run down by a popular clamour ! Chriſt himſelf was fo, with, Crucify
him, crucify him; though they could not ſay “what evil he had done.
Take him out of the land of the living ;” (ſo the ancients expound it ;)
chaſe him out of the world. : . . 4
3. Paul at length begged leave of the chief captain to ſpeak to him ;
(v. 37.) As he was to be led into the castle, with a great deal of calmneſs
and compoſedneſs in himſelf, and a great deal of mildneſs and deference
to thoſe about him, he ſaid unto the chief captain, “ May 1 ſheak
wnto thee 2” Will it be no offence, or conſtrued as a breach of rule, if F give
thee ſome account of myſelf, fince my perſecutors can give no account
of me? What an humble modeſt queſtion was this l Paul knew how to
fpeak to the greateſt of men, and had many a time ſpoken to his betters,
yet he humbly begs leave to ſpeak to this commander, and will not ſpeak
till he has obtained leave; May I ſpeak unto thee & ... •
4. The chief captain tells him what notion he had of him ; Canst thou
Vol. V, No. 95.
ſpeak Greek P I am ſurpriſed to hear thee ſpeak a learned language;
for, “Art not thou that Egyptian which madeſt an uproar 2" The Jews,
made the uproar, and then would have it, thought that Paul had given
them occaſion for it, by beginning firſt ; for probably ſome of them whiſ-
pered this in the ear of the chief captain. See what falſe miſtaken no-
tions of good people, and good miniſters, many run away with, and will
not be at the pains to have the miſtake reëtified
It ſeems, there had lately been an inſurre&tion ſomewhere in that coun-
try, headed by an Egyptian, who took on him to be a prophet; Joſephus
mentions this ſtory, “That an Egyptian raiſed a ſeditious party, pro-
miſed to ſhew them the fall of ‘the walls of Jeruſalem from the mount
of Olives,” and that they ſhould enter the city upon the ruins.” The
captain here ſays, “ that he led out into the wilderneſs four thouſand
men that were murderers,” deſperadoes, banditti, reparees, cut-throats.
What a degeneracy was there in the Jewiſh nation, when there were
found there ſo many that had ſuch a charaćter, and could be drawn into
ſuch an attempt upon the public peace . But Joſephus ſays, “That Felix
the Roman prefident went out againſt them, killed four hundred, and
took two hundred priſoners, and the reſt were diſperſed,” Antiq. 20. 6.
De bello Jud. 2. 12. And Euſebius ſpeaks of it, Hist. 2. 20, It hap-
pened in the thirteenth year of Claudius, a little before thoſe days, about
three years ago. The ringleader of this rebellion, it ſeems, had made
his eſcape, and the chief captain concluded, that one who lay under ſo
great an odium as Paul ſeemed to lie under, and againſt whom there was
ſo great an outcry, could not be a criminal of leſs figure than this Egyp-
tian. See how good men are expoſed to ill-will by miſtake
5. Paul rectifies his miſtake concerning him, by informing him par-
ticularly what he was ; not ſuch a vagabond, a ſcoundrel, a rake, as that
Egyptian, who could give no good account of himſelf; No ; I am a man
who am a Jew, originally, and no Egyptian ; a Jew, both by nation and
religion ; I am of Tarſus, a city in Cilicia, of honeſt parents and a liberal
education, (Tarſus was an univerſity,) and, befide that, a citizen of no
mean city; whether he means Tarſus or Rome is not certain ; they were
neither of them mean cities, and he was a freeman of both. Though the
chief captain had put him under ſuch an invidious ſuſpicion, that he was
that Egyptian, he kept his temper, did not break out into any paſſionate
exclamations againſt the times he lived in, or the men he had to do with,
did not render railing for railing, but mildly denied the charge, and owned
what he was.
6. He humbly deſired a permiſſion from the chief captain, whoſe pri-
ſoner he now was, to ſpeak to the people ; he does not demand it as a debt,
though he might have done it, but ſues for it as a favour, which he will
be thankful for ; “I beſeech thee, ſuffer me to ſpeak to the people.”
The chief captain reſcued him with no other deſign than to give him a fair
hearing ; now, to ſhew that his cauſe needs no art to give it a plauſible
colour, he defires he may have leave immediately to defend himſelf; for
it needed no more than to be ſet in a true light ; nor did he depend only
upon the goodneſs of his cauſe, but upon the goodneſs and fidelity of his
Patron, and that promiſe of his to all his advocates, “ that it ſhould be
given them in that ſame hour what they ſhould ſpeak.” - * .
Lastly, He obtained leave to plead his own cauſe, for he needed not to
have counſel aſſigned him, when “the Spirit of the Father was ready to
dićtate to him,” Matth. 10. 20. “The chief captain gave him licenſe,”
(v. 40.) ſo that now he could ſpeak with a good grace, and with the
more courage; he had, I will not ſay that favour, but that juſtice, done
him by the chief captain, which he could not obtain from his countrymen
the Jews; for they would not hear him, but the captain would, though
it were but to ſatisfy his curioſity.
This licenſe being obtained, -
1. The people were attentive to hear; Paul ſtood on the ſtairs, which
gave a little man, like Zaccheus, ſome advantage, and conſequently, ſome
boldneſs, in delivering himſelf; a ſorry pulpit it was, and yet better than
none; it ſerved the purpoſe, though it was not, like Ezra's pulpit of
wood, made for the purpoſe; there he “beckoned, with the hand unto
the people,” made figns to them to be quiet, and to have a little patience,
for he had ſomething to ſay to them ; and ſo far he gained his point, that
every one cried huſh to his neighbour, and there was made a profound
'ſilence; probably, the chief captain alſo intimated his charge to all manner
of people to keep filence ; if the people were not required to give audi-
| ence, it was to no purpoſe at all thal Paul was allowed to ſpeak. When
the cauſe of Chriſt and his goſpel is to be pleaded, there ought to be a
greal /čence, that we may give the more earnest head ; and all little
enough.
| 2. Paul addreſſed himſelf to ſpeak, well aſſured that he was ſerving
X x
. . THE ACTS, XXII.
\
the interest of Christ's kingdom as truly and effectually as if he had been
preaching in the{..."; ; he ſhake unto them in the Hebrew tongue,
that is, in their own vulgar tongue, which was the language of their coun-
try, to which he hereby owned not only an abiding relation, but an abiding
reſpect.
CHAP. XXII.
In the close of the foregoing chapter, we had Paul bound, according to
Agabus’ prophecy of the hard usage he should receieve from the Jews at
Jerusalem, yet he had his tongue set at liberty by the permission the chief
captain gave him to speak for himself; and so intent he is upon using that
Paul’s firſt Defence.
the auditory; he ſhake in the Hebrew tongue, that is, the vulgar language
of the Jews ; which, at this time, was not the pure Old Teſtament He-
brew, but the Syriac, a diale&t of the Hebrew, or father a corruption of
of it, as the Italian of the Latin. However,
1. It ſhewed his continued reſpect to his countrymen, the Jews;
though he had converſed ſo much with the Gentiles, yet he ſtill retained
the Jews’ language, and could talk it with eaſe ; by this it appears he is
a Jew, for his ſpeech bewrayeth him. *
2. What he ſaid was the more generally underſtood, for that was the
language every body ſpake, and therefore to ſpeak in that language was
liberty of speech which was allowed him, to the honour of Christ and the
service of his interest, that he forgets the bonds he is in, makes no mention
of them, but speaks of the great things Christ had done for him, with as
much ease and cheerfulness as if nothing had been done to ruffle him, or
put him into disorder. We have here, I. His address to the people, and
their attention to it, v. 1, 2. II. The account he gives of himself. 1.
What a bigoted Jew he had been in the beginning of his time, v. 3...5.
2. How he was miraculously converted and brought over to the faith of
Christ, v. 6...11. 3. How he was confirmed and baptized by the minis-
try of Ananias, v. 12... 16. 4. How he was afterward called, by an
immediate warrant from heaven, to be the apostle of the Gentiles,
v. 17...21. III. The interruption given upon this by the rabble, who
could not bear to hear any thing said in favour of the Gentiles, and the
violent paſſion they flew into upon it, v. 22, 23. IV. Paul’s sccond re-
scue out of the hands of the rabble, and the further course which the chief
captain took to find out the true reaſon of this mighty clamour against
Paul, v. 24, 25. V. Paul’s pleading his privilege as a Roman citizen,
by which he was exempted from this barbarous method of inquiſition,
v. 25.29. VI. The chief captain’s removing the cauſe into the High
Priest’s court, and Paul’s appearing there, v. 30.
1. EN, brethren, and fathers, hear ye my defence
which I make now unto you, 2. (And when they
heard that he ſpake in the Hebrew tongue to them, they
kept the more ſilence: and he ſaith,)
Paul had, in the laſt verſe of the foregoing chapter, gained a great
point, by commanding ſo profound a filence, after ſo loud a clamour.
Now here obſerve, -
I. With what an admirable compoſure and preſence of mind he ad-
dreſſes himſelf to ſpeak; never was poor man ſet upon in a more tumultu.
ous manner, nor with more rage and fury; and yet, in what he ſaid,
1. There appears no fright, but his mind is ſedate and compoſed
Thus he makes his own words good, None of theſe things move me ; and
David's, (Pſ. 3, 6.) “I will not be afraid of ten thouſands of people that
have ſet themſelves againſt me round about.”
2. There appears no paſſion; though the ſuggeſtions againſt him were
all frivolous and unjuſt, though it would have vexed any man alive, to be
charged with profaning the temple, juſt then when he was contriving
and deſigning to ſhew his reſpect to it, yet he breaks out into no angry
expreſſions, but is led as a lamb to the ſlaughter.
II. What reſpectful titles he gives even to thoſe who thus abuſed him,
and how humbly he craves their attention; “ Men, brethren, and fathers,
v. 4. To you, O men, I call, men, that ſhould hear reaſon, and be ruled
by it ; men, from whom one may expect humanity. You, brethren of
the common people ; you, falhers of the prieſts.” Thus he lets them
know that he was one of them, and had not renounced his relation to the
Jewiſh nation, but ſtill had a kindneſs and concern for it. Note, Though
we muſt not give flattering titles to any, yet we ought to give titles of
due reſpect to all; and thoſe we would do good to, we ſhould endeavour
not to provoke. Though he was got out of their hands, and was taken
under the protećtion of the chief captain, yet he does not fall foul upon
them, with, Hear now, ye rebels; but compliments them with, Men,
brethren, and fathers. - - -
And obſerve, he does not exhibit a charge againſt them, does not re-
criminate, Hear now what I have to ſay againſt you, but, Hear now what
I have to ſay for myſelf, hear ye my defence; a juſt and reaſonable re-
queſt; for every man that is accuſed has a right to anſwer for himſelf,
and has not juſtice done him if his anſwer be not patiently and impar-
tially heard.
III. The language he ſpake in, which recommended what he ſaid to
indeed to appeal to the people, by which he might have ſomewhat to
infinuate into their affections; and therefore, “when they heard that he
ſpake in the Hebrew tongue, they kept the more filence.” How can it
be thought people ſhould give any attention to that which is ſpoken to
them in a language they do not underſtand 2 The chief captain was ſur-
priſed to hear him ſpeak Greek, (ch. 21. 37.) the Jews were ſurpriſed to
hear him ſpeak Hebrew, and both therefore think the better of him.
But how would they have been ſurpriſed, if they had inquired, as they
ought to have done, and had found in what variety of tongues the Spirit
gave him utteranceſ 1 Cor. 14. 18. I ſpeak with tongues more than you
all. But the truth is, many wife and good men are therefore flighted,
only becauſe they are not known.
3. I am verily a man who am a Jew, born in Tarſus, a
city in Cilicia, yet brought up in this city at the feet of
Gamaliel, and taught according to the perfeót manner of
the law of the fathers, and was zealous toward God, as ye
all are this day. 4. And I perſecuted this way unto the
death, binding and delivering into priſons both men and
women. 5. As alſo the High Prieſt doth bear me witneſs,
and all the eſtate of the elders; from whom alſo I received
letters unto the brethren, and went to Damaſcus, to
bring them which were there bound unto Jeruſalem, for to
be puniſhed. 6. And it came to paſs, that, as I made my
journey, and was come nigh unto Damaſcus, about noon,
ſuddenly there ſhone from heaven a great light round about
me. 7. And I fell unto the ground, and heard a voice
ſaying unto me, Saul, Saul, why perſecuteſt thou me? 8.
And I anſwered, who art thou, Lord ; And he ſaid unto
me, I am Jeſus of Nazareth, whom thou perſecuteſt., 9.
And they that were with me, ſaw indeed the light, and
were afraid : but they heard not the voice of him that
ſpake to me. 10. And I ſaid, What ſhall I do, Lord And
the Lord ſaid unto me, Arife, and go into Damaſcus; and
there it ſhall be told thee of all things which are appointed
for thee to do. 11. And when I could not ſee for the
glory of that light, being led by the hand of them that
were with me, I came into Damaſcus.
|nias, a devout man according to the law, having a good
report of all the Jews which dwelt there, 13. Came unto
me, and ſtood, and ſaid unto me, Brother Saul, receive thy
12. And one Ana-
fight. And the ſame hour l looked up upon him.
| 14.
And he ſaid, The God of our fathers hath choſen thee,
that thou ſhouldeſt know his will, and ſee that Juſt One,
and ſhouldeſt hear the voice of his mouth. , 15. For thou
ſhalt be his witneſs unto all men of what thou haſt ſeen.
and heard. 16. And now why tarrieſt thou ? Ariſe, and
be baptized, and waſh away thy fins, calling on the name
of the Lord. 17. And it came to paſs, that, when I was
come again to Jeruſalem, even while I prayed in the tem-
ple, I was in a trance ; , 18. And ſaw him ſaying unto me,
Make haſte, and get thee quickly out of Jeruſalem : for
they will not receive thy teſtimony concerning me. 19.
| And I ſaid, Lord, they know that I impriſoned and beat
in every ſynagogue them that believed on thee: 2O. And
THE ACTS, XXII.
Paul’s firſt Defence.
when the blood of thy martyr Stephen was ſhed, I alſo
was ſtanding by, and conſenting unto his death, and kept
the raiment of them that ſlew him. 21. And he ſaid
unto me, Depart: for I will ſend thee far hence unto thee
Gentiles. -
Paul here gives ſuch an account of himſelf as might ſerve not only to
ſatisfy the chief captain that he was not that Egyptian he took him to be,
but the Jews alſo, that he was not that enemy to their church and nation,
to their law and temple, they took him to be ; and that what he did in
preaching Chriſt, and particularly in preaching him to "the Gentiles, he
did by a divine commiſſion. He here gives them to underſtand,
I. What his extraction and education were :
1. That he was one of “ their own nation, of the ſtock of Iſrael, of
the ſeed of Abraham, a Hebrew of the Hebrews,” not of any obſcure
family, or a renegado of ſome other nation; “No, I am verily a man
who am a Jew, &yże 'Isèzios—a Jewish man : I am a man, and therefore
ought not to be treated as a beaſt ; a man who am a Jew, not a barba-
rian ; I am a fincere friend to your nation ; for I am one of it, and ſhould
defile my own neſt, if I ſhould unjuſtly derogate from the honour of
your law and your temple.” - _*
2. That he was born in a creditable reputable place, in Tarsus, a city
of Cilicia, and was by his birth a freeman of that city; he was not born
in ſervitude, as ſome of the Jews of the diſperſion, it is likely, were ; but
he was a gentleman born, and perhaps could produce his certificate of
his freedom in that ancient and honourable city. This was, indeed, but
a ſmall matter to make any boaſt of, and yet it was needful to be men-
tioned at this time to thoſe who inſolently trampled upon him, as if he
were to be ranked “with the children of fools, yea, the children of baſe
men,” Job 30. 8. -
3. That he had a learned and liberal education; he was not only a
Jew, and a gentleman, but a ſcholar ; he was brought up in Jeruſalem,
the principal ſeat of the Jewiſh learning, and at the feet of Gamaliel,
whom they all knew to be an eminent doćtor of the Jewiſh law, of which
Paul was deſigned to be himſelf a teacher; and therefore he could not
be ignorant of their law, nor be thought to ſlight it becauſe he did not
know it ; his parents had brought him very young to this city, deſigning
him for a Phariſee; and ſome think his being brought up at the feet of
Gamaliel, intimates, not only that he was one of his pupils, but that he
was, above any other, diligent and conſtant in attending his lectures, ob-
ſervant of him, and obſequious to him, in all he ſaid, as Mary, that ſat
at Jeſus’ feet, and heard his word.
4. That he was in his early days a very forward and eminent profeſſor
of the Jews’ religion, his ſtudies and learning were all dire&ted that way.
So far was he from being principled in his youth with any diſaffection to
the religious uſages of the Jews, that there was not a young man among
them had a greater or more entire veneration for them than he had, was
more ſtrićt in obſerving them himſelf, nor more hot in enforcing them
upon others. - * - © wº
1.) He was an intelligent profeſſor of their religion, and had a clear
head; he minded his bufineſs at Gamaliel's feet, and was there “taught
according to the perfeót manner of the law of the fathers.” What de-
partures he had made from the law, were not owing to any confuſed or
miſtaken notions of it, for he underſtood it to a nicety, x2+2 &ngićsizy—
according to the most accurate and exact method; he was not trained up
in the principles of the latitudinarians, had nothing in him of a Sadducee,
but was of that ſe&t that was moſt ſtudious in the law, kept moſt cloſe
to it, and, to make it more ſtrićt than it was, added “to it the tradi-
tions of the elders, the law of the fathers,” the law which was given to
them, and which they gave to their children, and ſo was handed down
to us. Paul had as great a value for antiquity, and tradition, and the
authority of the church, as any of them had ; and there was never a Jew
of them all that underſtood his religion better than Paul did, or could
better give an account of it, or a reaſon for it. b: -
(2.) He was an active profeſſor of their religion, and had a warm
heart ; “I was zealous toward God, as ye all are this day.” Many that
are very well ſkilled in the theory of religion, are willing to leave the
pračtice of it to others; but Paul was as much a zealot as a Rabbin; he
was zealous againſt every thing that the law prohibited, and for every
thing the law enjoined ; and this was zeal toward God, becauſe he thought
it was for the honour of God, and the ſervice of his intereſts; and here
he compliments his hearers with a candid and charitable opinion of them,
“ that they all were this day zealous toward God; he bears them re-
cord,” (Rom. 10. 2.) “ that they have a zeal for God, but not accord-
ing to knowledge.” . In hating him, and caſting him out, they ſaid, Let
the Lord be glorified; (Iſa. 66. 5.) and though this did by no means
juſtify their rage, yet it enabled thoſe that prayed, Father,Jorgive them,
to plead, as Chriſt did, For they know not what they do. And when
Paul owns that he had been zealousfor God, in the law of Moſes, as they
were this day, he intimates his hope that they might be zealous jor God,
in Chriſt, as he was this day. -
II. What a fiery, furious perſecutor he had been of the chriſtian re-
ligion in the beginning of his time, v. 4, 5. He mentions this, to make
it the more plainly and evidently to appear, that the change which was
wrought upon him, when he was converted to the chriſtian faith, was
purely the effect of a divine power; for he was ſo far from having any
Previous inclinations to it, or favourable opinions of it, that immediately
before that ſudden change was wrought in him, he had the utmoſt anti-
pathy imaginable to chriſtianity, and was filled with rage againſt it to
the laſt degree And perhaps he mentions it, to juſtify God in his pre-
ſent trouble ; how unrighteous foever they were, that perſecuted him,
God was righteous, who permitted them to do it, for time was when he
was a perſecutor; and he may have a further view in it, “ to invite and
encourage thoſe people to repent ;” for he himſelf had been “a blaſ-
phemer, and a perſecutor, and yet obtained mercy.” -
Let us view Paul’s pićture of himſelf when he was a perſecutor.
1. He hated chriſtianity with a mortal enmity; I perſecuted this way
unto the death, that is, “Thoſe that walked in this way I aimed, if poſ
fible, to be the death of.” He breathed out ſlaughter againſt them, ch.
9. 1. When “they were put to death, he gave his voice againſt them,”
Ch. 26, 10. Nay, he perſecuted not only them that walked in this way,
but the way itſelf, chriſtianity, which was branded as a by-way, a ſe&,
he aimed to perſecute this to the death, to be the ruin of this religion ; he
perſecuted it to the death, that is, he could have been willing himſelf to
die in his oppoſition to chriſtianity, ſo ſome underſtand it; he would
contentedly have loſt his life, and would have thought it well laid out,
in defence of the laws and traditions of the fathers. -
2. He did all he could to frighten people from “this way, and out
of it, by binding and delivering into priſons both men and women;” he
filled the jails with chriſtians. Now that he himſelf was bound, he lays
a particular ſtreſs upon this part of his charge againſt himſelf, “ that he
had bound the chriſtians, and carried them to priſon;” he likewiſe re-
fleets upon it with a ſpecial regret, “ that he had impriſoned not only
the men, but the women,” the weaker ſex, who ought to be treated with
particular tenderneſs and compaſſion.
3. He was employed by the great Sanhedrim, the High Priest, and
all the estate of the elders, as an agent for them, in ſuppreſfing this new
ſect ; ſo much had he already fignalized himſelf for his zeal againſt it
v. 5. The High Prieſt can witneſs for him, that he was ready to be
employed in any ſervice againſt the chriſtians. When they heard that
many of the Jews at Damaſcus had embraced the chriſtian faith, to deter
others from doing the like, they reſolved to proceed againſt them with
| the utmoſt ſeverity, and could not think of a fitter perſon to be employed
in that buſineſs, nor one more likely to go through with it, than Paul.
They “therefore ſent him, and letters by him, to the Jews at Damaſ-
cus,” here called the brethren, becauſe they all deſcended from one com-
mon ſtock, and were of one family in religion too, ordering them to be
aſſiſting to Paul in ſeizing thoſe among them that had turned christians,
and bringing them up prisoners to Jerusalem, in order to their being pu-
niſhed as deſerters from the faith and worship of the God of Israel; and
ſo might either be compelled to retraćt, or be put to death for a terror
to others. Thus did Saul make havock of the church, and was in a fair
way, if he had gone one a while, to ruin it, and root it out. “Such a
one,” ſays Paul, “I was at firſt, juſt ſuch as you now are. I know the
heart of a perſecutor, and therefore pity you, and pray that you may
know the heart of a convert, as God ſoon made me to do. And who
was I that I could withstand God P”
III. In what manner he was converted, and made what he now was ;
it was not from any natural or external cauſes ; he did not change his
religion from an affectation of novelty, for he was then as well affected to
antiquity as he uſed to be ; nor did it ariſe from diſcontent becauſe he
was diſappointed in his preferment, for he was now, more than ever, in
the way of preferment in the Jewiſh church; much leſs could it ariſe
from covetouſneſs, or ambition, or any hope of mending his fortune in
the world by turning chriſtian, for it was to expoſe himſelf to all manner
of diſgrace and trouble ; nor had he any converſation with the apoſtles
or any other chriſtians, by whoſe ſubtlety and ſophiſtry he might be
THE ACTS, XXII.
thought to have been wheedled into this change ; no, it was the Lord’s
doing, and the circumſtances of the doing of it were enough to juſtify
him in the change, to all thoſe who believe there is a ſupernatural power;
and mone can condemn him for it, without refle&ting upon that divine
eñergy by which he was herein over-ruled. •
He relates the ſtory of his converſion here very particularly, as we
had it before, ch. 9. aiming to ſhew that it was purely the aët of God.
1. He was as fully bent upon perſecuting the chriſtians juſt before
Chriſt arreſted him as ever ; he “made his journey, and was come nigh
to Damaſcus,” (v. 6.) and had no other thought than to exécute the
cruel deſign he was ſent upon ; he was not conſcious of the leaſt com.
paſſionate relentings toward the poor chriſtians, but ſtill repreſented
them to himſelf as heretics, ſchiſmatics, and dangerous enemies both to
church and ſtate. -
2. It was a light from heaven that firſt ſtartled him, a great light, which
shone suddenly round about him, and the Jews knew that God is Light,
and his angels “angels of light, and that ſuch a light as this ſhining at
noon,” and therefore exceeding that of the ſun, muſt be from God. Had
it ſhone in upon him into ſome private room, there might have been a
cheat in it, but it ſhone upon him in the open road, at high noon, and
fo ſtrongly, that it struck him to the ground, (v. 7.) and all that were
with him, ch. 26, 14. They could not deny but that ſurely the Lord was
in this light. - -
3. It was a voice from heaven that firſt begat in him awful thoughts
of Jeſus Chriſt, whom before he had had nothing but hateful, ſpiteful
thoughts of. The voice called to him by name, to diſtinguiſh him from
“ thoſe that journeyed with him, Saul, Saul, why perſecuteſt thou me *
And when he aſked, Who art thou, Lord 2 it was anſwered, “I am
Jeſus of Nazareth, whom thou perſecuteſt,” v. 8. By which it appeared,
that this Jesus gf Nazareth, whom they alſo were now perſecuting, was
one that ſhake from heaven, and they knew it was dangerous reſiſting one
that did ſo, Heb. 12. 25. - -
4. Left it ſhould be obječted, “How came this light and voice to
work ſuch a change upon him, and not upon thoſe that journeyed with
him p” (though, it is very probable, it had a good effect upon them, and
that they thereupon became chriſtians,) he obſerves, that his fellow-tra-
vellers saw indeed the light, and were afraid they ſhould be conſumed with
Jire from heaven, their own conſciences, perhaps, now telling them that
the way they were in was not good, but like Balaam’s when he was
going to curſe Iſrael, and therefore they might expect to “meet an
angel with a flaming glittering ſword; but though the light made them
afraid, they heard not the voice of him that ſpake to Paul,” that is, they
did not diſtinétly hear the words ; now faith comes by hearing, and there.
words, and heard them directed to himſelf, which was not wrought upon
them who only ſaw the light ; and yet it might afterward be wrought
upon them too. - t -
5. He aſſures them, that when he was thus ſtartled, he referred him-
ſelf entirely to a divine guidance; he did not hereupon preſently cry
out, “Well, I will be a chriſtian,” but, “ What shall I do, Lord 3 Let
the ſame voice from heaven, that has ſtopped me in the wrong way, t
guide me into the right way, v. 10. Lord, tell me what I shall do, and |
I will do it.” And immediately he had dire&ions to go to Damascus,
and there he ſhould hear further from him that ſpake to him ; “ No
more needs to be ſaid from heaven, there it shall be told thee, by a man
like thyſelf, in the name ºf him that now ſpeaks to thee, all things which
are appointed for thee to do.” The extraordinary ways of divine revela-
tion, by viſions, and voices, and the appearance of angels, were defigned,
both in the Old Teſtament and in the New, only to introduce and eſta.
bliſh the ordinary method by the ſcriptures, and a ſtanding miniſtry, and
therefore were generally ſuperſeded when thoſe were ſettled. The angel
did not preach to Cornelius himſelf, but bid him ſend for Peter; ſo the
voice here tells not Paul what he ſhall do, but bids him go to Damaſcus,
and there it shall be told him. -
6. As a demonſtration of the greatneſs of that light which faſtened
upon him, he tells them of the immediate effect it had upon his eye-fight;
(v. 11.) I could not see for the glory of that light. It ſtruck him blind
for the preſent—“Nimium ſenſibile lacdit ſenſum—Its radiance dazzled
him.” Condemned finners are ſtruck blind, as the Sodomites and Egyp-
tians were, by the power of darkneſs, and it is a laſting blindneſs, like
that of the unbelieving Jews; but convinced finners are ſtruck blind, as
Paul here was, not by darkneſs, but by light ; they are for the preſent
brought to be at a loſs within themſelves, but it is in order to their being
ênlightened ; as the putting of clay upon the eyes of the blind man, was |
|ing thee. -
| peculiar manner; not of man or by man ; but immediately by the
Paul’s firſt Defence.
the defigned method of his cure. Thoſe that were with Paul, had not
the light ſo direétly darted into their faces, as Paul had into his, and
j they were not blinded, as he was ; yet, conſidering the iſſue,
who would not rather have choſen his lot than their’s They, having
their fight, led Paul by the hand into the city. Paul, being a Phariſee,
was proud of his ſpiritual eye-fight. The Phariſees ſaid, Are we blind
alſo 2 John 9. 40. Nay, they were confident “that they themſelves
were guides to the blind, and lights to them that were in darkneſs,”
Rom. 2. 19. Now Paul was thus ſtruck with bodily blindneſs; to make
him ſenſible of his ſpiritual blindneſs, and his miſtake concerning himſelf,
when he was alive without the law, Rom. 7. 9. º . . . . . .
IV. How he was confirmed in the change he had made, and further
direéted what he ſhould do by Ananias who lived at Damaſcus. Ob.
ſerve, - - - ; , . . . .
1. The charaćter here given of Ananias; he was not a man that was
any way prejudiced againſt the Jewiſh nation or religion, but was himſelf
a devout man according to the law ; if not a Jew by birth, yet one that
had been proſelyted to the Jewiſh religion, and therefore called a devout
man, and thence advanced further to the faith of Chriſt ; and condućted
himſelf ſo well, that he had a “good report of all the Jews that dwelt’at
Damaſcus;” this was the firſt chriſtian that Paul had any friendly com-
munication with, and it was not likely that he ſhould inſtil into him any
ſuch notions as they ſuſpected him to have eſpouſed, injurious to the law
or to this holy place. . . . : -
2. The cure immediately wrought by him upon Paul’s eyes; which
miracle was to confirm Amanias’ miſſion to Paul, and to ratify all that he
ſhould afterward ſay to him. He cane to him ; (v. 13.) and, to aſſure
him that he came to him from Chriſt, the very ſame who had torn, and
| would heal him; had smitten, but would bind him up ; had taken away
his sight, but would restore it again, with advantage; he “ ſtood by
him, and ſaid, Brother Saul, receive thy fight.” With which word
power went along, and the ſame hour immediately he recovered his fight,
and looked up upon him, ready to receive from him the Anſtructions ſent
by him. -
3. The declaration which Ananias makes to him of the favour, the pe-
| culiar favour, which the Lord Jeſus deſigned him above any other.
(1.) In the preſent manifeſtation of himſelf to him; (v. 14.) The
God of our fathers has chosen thee. This powerful call is the reſult of a .
particular choice; his calling God the God of our fathers, intimates, that
Ananias was himſelf a Jew by birth, that obſerved the law of the fa-
thers, and lived upon the promise made unto the fathers; and he gives a
| reaſon why he ſaid Brother Saul, when he ſpake of God, as the God of
| our fathers; “This God of our fathers hath choſen thee, that thou
fore that change was now preſently wrought upon him that heard the
ſhouldeſt,” [1..] Know his will, the will of his precept that is to be
done by thee, the will of his providence that is to be done concern,
He hath chosen thee, that thou shouldest know it in a more
revelation of Christ, Gal. 1. 1, 12. Thoſe whom God hath chosen, he
hath chosen to know his will, and to do it. [2.] “ That thou ſhouldeſt
ſee that Juſt One, and ſhouldeſt hear the voice of his mouth, and ſo
ſhouldeſt know his will” immediately from himſelf. This was what
Paul was, in a particular manner, choſen to above others; it was a diſ-
tinguiſhing favour, that he ſhould ſee Chriſt here upon earth after his
| afcenſion into heaven Stephen ſaw him ſtanding at the right hand of
God, but Paul ſaw him ſtanding at his right hand 1. This honour none
had but Paul. Stephen ſaw him, but we do not find that he heard the
voice of his mouth, as Paul did, who ſays, “he was laſt of all ſeen of
him, as of one born out of due time,” 1 Cor. 15. 8. Chriſt is here
called that Just One ; for he is Jesus Christ the righteous, and ſuffered
wrongfully. Obſerve, Thoſe whom God has chosen to know his will, muſt-
have an eye to Chriſt, and muſt ſee him, and hear the voice of his mouth ;
for it is by him that God has made known his will, his gosd-will to us,
and he has ſaid, Hear ye him. - - - •
(2.) In the after manifeſtation of himſelf by him to others; (v. 15.)
“ Thoz pººl. be his witness, not only a monument of his grace, as a pillar
may be; but a witneſs viva voce—by word of mouth ; thou ſhalt publiſh
his goſpel, as that which thou haſt experienced the power of, and been
delivered into the mould of ; thou shalt be his witness unto all men, Gen-
tiles as well as Jews, of what thou hast seen and heard, now at the very
firſt.” And finding Paul for particularly relating the manner of his con-
verſion in his apologies for himſelf, here, and ch. 26, we have reaſon to
think that he frequently made the ſame narrative in his preaching for the
converſion of others ; he told them what God had done for his soul, to
encourage them to hope that he would do ſomething for their ſouls.
THE ACTS, XXII,
Paul’s firſt Defence.
4. The counſel and encouragement he gave him to join himſelf to the
Lord Jeſus by baptiſm; (v. 16.) Arise, and be baptized. He had in his
circumciſion been given up to God, but he muſt now by baptiſm be
given up to God in Chriſt; muſt embrace the chriſtan religion and the
privileges of it, in ſubmiſſion to the precepts of it. This muſt now
be done immediately upon his converſion, and ſo was added to his
circumcificn; but to the seed of the faithful it comes in the room of
it ; for it is, as that was to Abraham and his believing ſeed, a seal
of the righteousness which is by faith. (1.) The great gospel-privi-
łege, which by baptiſm we have ſealed to us, is the remission of sins. Be
baptized, and wash away thy sins; that is, “Receive the comfort of the
pardon of thy fins in and through Jeſus Chriſt, and lay hold on his righ-
teouſneſs for that purpoſe ; and receive power againſt fin, for the morti-
fying of thy corruption.” For our being waſhed, includes our being
both juſtified and ſanétified, 1 Cor. 6. 11. Be baptized, and reſt not
in the fign, but make ſure of the things fignified, the putting away of the
(2.) The great goſpel-duty which by our baptiſm we are
filth of ſin.
bound to, is, “ to call on the name of the Lord, the Lord Jeſus;” to
acknowledge him to be our Lord and our God, and to apply ourſelves to
him accordingly ; to give honour to him, to put all our petitions in his
hand. To “ call on the name of Jeſus Chriſt our Lord,” (Son of
T)avid, have mercy on us,) is the periphrafis of a chriſtian, 1 Cor. 1. 2.
We muſt “waſh away our fins, calling on the name of the Lord;” that
is, we muſt ſeek for the pardon of our fins in Chriſt’s name, and in de-
pendence on him and his righteouſneſs. In prayer, we muſt not any
longer call God the God of Abraham, but the Father of our Lord Jesus
Christ, and in him our Father; in every prayer, our eye muſt be to
Chriſt. (3.) We muſt do this quickly. Why tarriest thou P Our cove-
nanting with God in Chriſt is needful work, that muſt not be deferred.
The caſe is ſo plain, that it is needleſs to deliberate; and the hazard ſo
great, that it is folly to delay. Why ſhould not that be done at the pre- |
ſent time, that muſt be done ſometime, or we are undone 2
V. How he was commiſſioned to go and preach the goſpel to the Gen-
tiles. This was the great thing which they were ſo angry at him for,
and therefore it was requiſite he ſhould for this, in a ſpecial manner,
produce a divine warrant; and here he does it. This commiſſion he did
not receive preſently upon his converſion, for this was at Jerusalem,
whither he did not go till three years after, or more; (Gal. 1. 18.) and
whether it was then, or afterward, that he had this viſion here ſpoken of,
we are not certain.
But, to reconcile them, if poſſible, to his preaching of the goſpel
among the Gentiles, he tells them, w
1. That he received his orders to do it when he was at prayer, beg-
ging of God to appoint him his work, and to ſhew him the courſe he
ſhould ſteer ; and (which was a circumſtance that would have ſome
weight with thoſe he was now ſpeaking to) he was at prayer in the
temple, which was to be called a house of prayer for all people ; not only
in which all people ſhould pray, but in which all people ſhould be prayed
for. Now as Paul’s praying in the temple, was an evidence, contrary to
their malicious ſuggeſtion, that he had a veneration for the temple, though
he did not make an idol of it as they did ; ſo God’s giving him this com-
miſſion there in the temple, was an evidence, that the ſending him to the
Gentiles, would be no prejudice to the temple, unleſs the Jews by their in- |
fidelity made it ſo. Now it would be a great ſatisfaction to Paul after-
ward, in the execution of this commiſſion, to refle&t upon it that he re-
ceived it when he was at prayer.
2. He received it in a viſión, he fell into a trance, (v. 17.) his ex-|
ternal ſenſes, for the preſent, locked up ; he was in an extaſy, as when
he was caught up into the third heaven, and was not at that time ſenſible |
whether he was in the body or out of the body. In this trance he ſaw
Jeſus Chriſt, not with the eyes of his body, as at his converſion, but repre-
ſented to the eyes of his mind : (v. 18.) I saw him saying unto me. Our
eye muſt be upon Chriſt, when we are receiving the law from his mouth ;
and we muſt not only hear him ſpeaking, but see him ſpeaking to us.
3. Before Chriſt gave him a commiſſion to go to the Gentiles, he told
him, it was to no purpoſe for him to think of doing any good at Jerusa-
lem; ſo that they muſt not blame him, but themſelves, if he were sent
to the Gentiles. Paul came to Jerusalem, full of hopes, that, by the
grace of God, he might be inſtrumental to bring those to the faith of
Chriſt, who had ſtood it out againſt the miniſtry of the other apoſtles ;
and perhaps this was it he was now praying for, that he, having had his
education at Jerusalem, and being well known there, might be employed
in “gathering the children of Jeruſalem to Chriſt, that were not yet ga-
thered ;” which he thought he had particular advantages for the doing
WoL. V. No. 95.
|
: - º, Chriſt croſſes the meaſures he had laid; “ Make haste,” ſays
e, “an
thyſelf more likely to work upon them than others, thou wilt find they
are more prejudiced againſt thee than againſt any other, and therefore
will not receive thy teſtimony concerning me.” As God knows before
who will receive the gospel, ſo he knows who will rejećt it.
4. Paul, notwithſtanding this, renews his petition that he might be
employed at Jerusalem, becauſe they knew, better than any did, what
he had been before his converſion, and therefore muſt aſcribe ſo great a
change in him to the power of almighty grace, and, conſequently, give
the greater regard to his teſtimony; thus he reaſoned, both with him-
ſelf, and with the Lord, and thought he reaſoned right; (v. 19, 20.)
“ Lord,” ſays he, “they know, that I was once of their mind, that I
was as bitter an enemy as any of them to such as believed on thee, that I
irritated the civil power againſt them, and imprisoned.them, and turned
the edge of the ſpiritual power againſt them too, and beat them in every
synagogue. And therefore they will not impute my preaching Chriſt to
education, or any prepoſſeſſion in his favour, (as they do that of other
miniſters,) but will the more readily regard what I ſay, becauſe they
know I have myſelf been one of them ; particularly in Stephen’s caſe;
they know that when he was ſtoned, I was ſtanding by, I was aidin
and abetting and consenting to his death, and in token of that kept the
clothes of them that stoned him. Now, Lord,” ſays he, “if I appear
among them, preaching the doćtrine that Stephen preached and ſuffered
for, they will no doubt receive my testimony.” “No,” (ſays Chriſt to
him,) “they will not ; but will be more exaſperated againſt thee as a
deserter from, than againſt others whom they look upon only as ſtrangers
to, their conſtitution.” º
5. Paul’s petition for a warrant to preach the goſpel at Jeruſalem is
over-ruled, and he has peremptory orders to go among the Gentiles ;
(v. 21.) “Depart, for I will ſend thee far hence unto the Gentiles.”
Note, God often gives gracious anſwers to the prayers of his people,
not in the thing itſelf that they pray for, but in ſomething better. Abra-
ham prays, 0 that Ishmael may live before thee; and God hears him for
Iſaac. So Paul here prays that he may be an inſtrument of converting
ſouls at Jeruſalem ; “No,” ſays Chriſt, “but thou ſhalt be employed
among the Gentiles, and “more ſhall be the children of the deſolate
than thoſe sf the married wife.” It is God that appoints his labourers
both their day and their place, and it is fit they ſhould acquieſce in his
appointment, though it may croſs their own inclinations. . Paul hankers
after Jeruſalem; to be a preacher there, was the top of his ambition;
but Chriſt defigns him greater preferment; he ſhall not enter into other
men’s labours, (as the other apoſtles did, John 4. 38.) but ſhall break
up new ground, and “preach the goſpel there where Chriſt was not
named,” Rom. 15. 20. So often does Providence contrive better for
us than we for ourſelves; to the guidance of that we muſt therefore re-
fer ourſelves. He shall choose our inheritance for us. Obſerve, Paul
ſhall not go to preach among the Gentiles without a commiſſion ; I will
send thee. And if Chriſt ſend him, his Spirit ſhall go along with him, he
will ſtand by him, will carry him on, and bear him out, and give him to
ſee the fruit of his labours. Let not Paul ſet his heart upon Judea and
Jeruſalem, for he muſt be ſent far hence, his call muſt be quite another
way, and his work of another kind. And it might be a mitigation of the
offence of this to the Jews, that he did not ſet up a Gentile church in
the neighbouring nations; others did that in their immediate vicinity;
he was ſent to places at a diſtance, a vaſt way off, where what he did
could not be thought an annoyance to them.
Now if they would lay all this together, ſurely they would ſee that
they had no reaſon to be angry with Paul for preaching among the
Gentiles, or conſtrue it an act of ill-will to his own nation, for he was
compelled to it, contrary to his own mind, by an over-ruling command
from heaven. -
22. And they gave him audience unto this word, and
then lifted up their voices, and ſaid, Away with ſuch a
ſellow from the earth: for it is not fit that he ſhould live.
23. And as they cried out, and caſt off their clothes, and
threw duſt into the air, 24. The chief captain commanded
him to be brought into the caſtle, and bade that he ſhould
be examined by ſcourging; that he might know where-
fore they cried ſo againſt him. 25. And as they bound
him with thongs, Paul ſaid unto the centurion that ſtood
Y y
get thee quickly out of Jerusalem; for though thou thinkeſt
THE ACTS, XXII.
by, Is it lawful for you to ſcourge a man that is a Roman,
and uncondemned ; 26. When the centurion heard that,
he went and told the chief captain, ſaying, Take heed
what thou doeſt; for this man is a Roman. 27. Then
the chief captain came, and ſaid unto him, Tell me, art
thou a Roman He ſaid, Yea. 28. And the chief cap-
tain anſwered, With a great ſum obtained I this freedom.
And Paul ſaid, But I was free-born. 29. Then ſtraight-
way they departed from him, who ſhould have examined
him : and the chief captain alſo was afraid, after he knew
that he was a Roman, and becauſe he had bound him.
30. On the morrow, becauſe he would have known the
certainty wherefore he was accuſed of the Jews, he looſed
him from his bands, and commanded the chief prieſts
and all their council to appear, and brought Paul down,
and ſet him before them.
Paul was going on with this account of himſelf, had ſhewed them his
commiſſion to preach among the Gentiles, without any peeviſh refle&tions
upon the Jews. We may ſuppoſe that he deſigned next to ſhew how
he was afterward, by a ſpecial direction of the Holy Ghoſt at Antioch,
ſeparated to this ſervice, how tender he was of the Jews, how reſpectful
to them, and how careful to give them the precedency in all places
whither he came, and to unite Jews and Gentiles in one body; and then
to ſhew how wonderfully God had owned him, and what good ſervice
had been done to the intereſt of God’s kingdom among men in general,
without damage to any of the true intereſts of the Jewiſh church in
particular. But whatever he defigns to ſay, they reſolve he ſhall ſay no
more to them ; They gave him audience to this word. Hitherto they had
heard him with patience and ſome attention. But when he ſpeaks of
being sent to the Geniiles, though it was what Chriſt himſelf ſaid to him,
they cannot bear it, not ſo much as to hear the Gentiles named, ſuch an
enmity they had to them, and ſuch a jealouſy of them. Upon the men-
tion of this, they have no manner of patience, but forget all rules of de-
cency and equity; thus were they provoked to jealousy by them that were
no people, Rom. 10. 19.
Now here we are told how furious and outrageous the people were
againſt Paul, for mentioning the Gentiles, as taken into the cognizance
of divine grace, and ſo juſtifying his preaching among them.
I. They interrupted him, by lifting up their voice, to put him into con-
fuſion, and that nobody might hear a word he ſaid. Galled conſciences
kick at the leaſt touch ; and thoſe who are reſolved not to be ruled by
reaſon, commonly reſolve not to hear it, if they can help it. And the
ſpirit of enmity againſt the goſpel of Chriſt commonly ſhews itſelf in
filencing the miniſters of Chriſt and his goſpel, and ſtopping their mouths,
as the Jews did Paul’s here. Their fathers had ſaid to the beſt of seers,
See not, Iſa. 30. 10. And ſo they to the beſt of speakers, Speak not.
* Forbear, wherefore ſhouldeſt thou be ſmitten ?” 2 Chron. 25. 16.
II. They clamoured againſt him as one that was unworthy of life, much
more of liberty; without weighing the arguments he had urged in his
own defence, or offering to make any anſwer to them, they cried out
with a confuſed noiſe, “Away with such a fellow as this from the earth,
who pretends to have a commiſſion to preach to the Gentiles ; why, it
is not fit that he should live.” Thus the men that have been the greateſt
bleſfings of their age, have been repreſented not only as the burthens of
the earth, but the plague of their generation. He that was worthy of
the greateſt honours of life, is condemned as not worthy of life itſelf. See
what different fºntiments God and men have of good men, and yet they
both agree in this that they are not likely to live long in this world.
Paul ſays of the godly Jews, that they were men of whom the world was
not worthy, Heb. 11. 38. And therefore they muſt be removed, that
the world may be juſtly puniſhed with the loſs of them. The ungodly
Jews here ſay of Paul, that it was not fit he should live; and therefore he
muſt be removed, that the world may be eaſed of the burthen of him, as
of the two witnesses, Rev. 11. 10.
III. They went ſtark mad againſt Paul, and againſt the chief captain
for not killing him immediately, at their requeſt, or throwing him as a
prey into their teeth, that they might devour him, (v. 23.) as men
whoſe reaſon was quite loſt in paſſion, they cried out like roaring lions or
ranging bears, and howled like the evening wolves; they cast off their
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Paul's firſt Defence.
clothes with fury and violence, as much as to ſay, that thus they would
tear him if they could but come at him. Or rather, they thus ſhewed
how ready they were to ſtone him ; they that ſtoned Stephen, threw off
their clothes, v. 20. Or, they rent their clothes, as if he had ſpoken
blaſphemy; and threw dust into the air, in deteſtation of it; or, fignify.
ing how ready they were to throw ſtones at Paul, if the chief captain
would have permitted them. . But why ſhould they go about to give a
reaſon for theſe expreſſions of fury, which they themſelves could not ac-
count for 2. All they intended, was, to make the chief captain ſenſible
how much they were enraged and exaſperated at Paul, ſo that he could
not do any thing to gratify them more than to let them have their will
againſt him.
IV. The chief captain took care for his ſafety, by ordering him to be
brought into the castle, v. 24. A priſon ſometimes has been a protec-
tion to good men from popular rage. Paul’s hour was not yet come,
he had not finiſhed his teſtimony, and therefore God raiſed up one that
took care of him, when none of his friends durſt appear on his behalf.
“ Grant not, O Lord, the deſire of the wicked.”
V. He ordered him the torture, to force from him a confeſſion of ſome
flagrant crimes, which had provoked the people to ſuch an uncommon
violence againſt him. He bade that he should be examined by scourging,
(as now in ſome countries by the rack,) “that he might know wherefore
they cried ſo againſt him.” Herein he did not proceed fairly; he ſhould
have fingled out ſome of the clamourous, tumultuous complainants, and
taken them into the caſtle, as breakers of the peace, and ſhould have ex-
amined them, and by ſcourging too, what they had to lay to the charge
of a man that could give ſo good an account of himſelf, and did not ap-
pear to have done any thing worthy of death or of bonds. It was proper.
to aſk them, but not at all proper to aſk Paul, wherefore they cried so
against him 2 He could tell that he had given them no juſt cauſe to
do it; if there were any cauſe, let them produce it. No man is bound
to accuse himself, though he be guilty, much leſs ought he to be com-
pelled to accuse himself, when he is innocent. , Surely the chief captain
did not know the Jewiſh nation when he concluded, that he muſt neede
have done ſomething very ill, whom they cried out againſt. Had they
not juſt thus cried againſt our Lord Jeſus, Crucify him, crucify him,
when they had not one word to ſay in anſwer to the judge’s queſtion,
Why, what evil has he done 2 Is this a fair or just occaſion to ſcourge
Paul, that a rude tumultuous mob cry out against him, but cannot tel;
why or wherefore, and therefore he muſt be forced to tell.
VI. Paul pleaded his privilege as a Roman citizen, by which he was
exempted from all trials and puniſhments of this nature; (v. 25.) As
they bound him with thongs, or leathern bands, to the whipping poſt, as
they uſed the vileſt of malefactors in bridewell, from whom they would
extort a confeſſion, he made no outcry againſt the injuſtice of their pro.
ceedings againſt an innocent man, but very mildly let them underſtand
the illegality of their proceeding againſt him as a citizen of Rome 3
which he had done once before at Philippi, after he had been ſcourged,
(ch. 16, 37.) but here he makes uſe of it for prevention. He ſaid to the
centurion, that stood by, “You know the law; pray is it lawful for you
who are yourſelves Romans, to ſcourge a man that is a Roman, and un-
condemned £". The manner of his ſpeaking, plainly ſpeaks what a holy
ſecurity and ſerenity of mind this good man enjoyed, not diſturbed either
with anger or fear in the midſt of all thoſe indignities that were done him,
and the danger he was in. The Romans had a law, (it was called lea:
Sempronia,) that if any magiſtrate did chaſtiſe or condemn a freeman of
Rome, “indićta cauſa—without hearing him ſpeak for himſelf, and de-
liberating upon the whole of his caſe,” he ſhould be liable to the ſentence
of the people, who were very jealous of their liberties. It is indeed the
privilege of every man not to have wrong done him, except it be proved
he has done wrong ; as it is of every Engliſhman by Magna Charta, not
to be diſ-ſeized of his life or freehold, but by a verdićt of twelve men of
his peers.
VII. The chief captain was ſurpriſed at this, and put into a fright; he
had taken Paul to be a vagabond Egyptian, and wondered he could
ſpeak Greek, (ch. 21. 37.) but is much more ſurpriſed now he finds that
he is as good a gentleman as himſelf. How many men of great worth
and merit are deſpiſed becauſe they are not known, are looked upon and
treated as the offscouring of all things, when thoſe that count them ſo, if
they knew their true charaćter, would own them to be of the excellen?
ones of the earth / The chief captain had centurions, under-officers at-
tending him, ch. 21. 32. One of theſe reports this matter to the chief
captain, (v. 26.) “Take heed what thou doeſt, for this man is a Roman,”
and what indignity is done to him, will be conſtrued an offence againſ:
THE ACTS, XXIII.
Paul’s ſecond Defence.
the majeſty of the Roman people; as they loved to ſpeak. They all .
knew what a value was put upon this privilege of the Roman citizens.
Tully extols it in one of his orations againſt Verres, “O nomen dulce
libertatis, Ojus eximium noſtrae civitatis O lex Porcia O leges Sem.
proniae facinus eſt vincere Romanum civem, ſcelus verberare—O Li- |
berty, I love thy charming name ! And theſe our Porcian and Sempro-
nian laws, how admirable ! It is a crime to bind a Roman citizen, but an
unpardonable one to beat him.” “Therefore” (ſays the centurion)
“let us look to ourſelves ; if this man be a Roman, and we do him any
indignity, we ſhall be in danger to loſe our commiſſions at leaſt.” Now,
1. The chief captain would be ſatisfied of the truth of this from his
own mouth ; (v. 27.) “Tell me, art thou a Raman 2 Art thou entitled
to the privileges of a Roman citizen º’” “Yes,” ſays Paul, “I am ;” and
perhaps produced ſome ticket or inſtrument which proved it ; for other-
wiſe, they would ſcarcely have taken his word.
2. The chief captain very freely compares notes with him upon this
matter, and it appears, that the privilege Paul had as a Roman citizen,
was of the two more honourable than the colonel’s ; for he the colonel
owns that his was purchaſed; “I am a freeman, of Rome; but with
a great ſome obtained I this freedom, it coſt me dear, how came you by
it?” “Why truly,” ſays Paul, “I was free-born.” Some think he
became entitled to this freedom by the place of his birth, as a native of
Tarſus, a city privileged by the emperor with the ſame privileges that
Rome itſelf enjoyed; others rather think, it was by his father or grand-
father having ſerved in the war between Caeſar and Antony, or ſome
other of the civil wars of Rome, and being for ſome ſignal piece of ſer-
vice rewarded with a freedom of the city ; and ſo Paul came to be free-
born ; and here he pleads it for his own preſervation; for which end not
only we may, but we ought, to uſe all lawful means.
3. This put an immediate ſtop to Paul’s trouble; they that were ap-
pointed to examine him by ſcourging, quitted the ſpot ; they departed
Jrom him, (v. 29.) left they ſhould run themſelves into a ſnare. Nay,
and the colonel himſelf, though we may ſuppoſe him to have a conſider-
able intereſt, was afraid when he heard he was a Roman, becauſe, though
he had not beaten him, yet he had bound him in order to his being
beaten. Thus many are reſtrained from evil pračtices by the fear of man,
who would not be reſtrained from them by the fear of God. See here
the benefit of human laws and magiſtracy, and what reaſon we have to
be thankful to God for them ; for even when they have given no coun-
tenance or ſpecial protećtion to God’s people and miniſters, yet by the
general ſupport of equity and fair dealing between man and man, they
have ſerved to check the rage of wicked and unreaſonable illegal men,
who otherwiſe would know no bounds, and to ſay, “Hitherto it ſhall
come, but no further; here ſhall its proud waves be ſtayed.” And there-
fore this ſervice we owe to all in authority—to pray for them, becauſe
whis benefit we have reaſon to expect from them, whether we have it or
mo, as long as we are quiet and peaceable—to live “quiet and peaceable
lives in all godlineſs and honeſty,” 1 Tim. 2. 1, 2.
4. The governor, the next day, brought Paul before the Sanhedrim,
v. 30. He firſt looſed him from his bands, that thoſe might not prejudge
his cauſe, and that he might not be charged with having pinioned a
Roman citizen, and then ſummoned the chief priests and all their council
to come together to take cognizance of Paul's caſe, for he found it to be
a matter of religion, and therefore looked upon them to be the moſt pro-
per judges of it. Gallio in this caſe diſcharged Paul; finding it to be a mat-
ter of their law, he drave the perſecutors from the judgment:ſeat, (ch. 18.
16.) and would not concern himſelf at all in it : but this Roman, who
was a military man, kept Paul in cuſtody, and appealed from the rabble
But it is too common for great men to affect to ſet that at a diſtance from
them, which might awaken their conſciences, and to deſire to have no
more of the knowledge of God’s ways than may ſerve them to talk of.
CHAP. XXIII.
The cloſe of the foregoing chapter left Paul in the High Priest’s court, into
which the chief captain (whº ther to his advantage or no, I know not)
had removed his cauſe from the mob; and if his enemies act there against
him with leſs noiſe, yet it is with more ſubtlety. Now here we have, J.
Paul’s proteſtation of his own integrity, and of a civil reſpect to the High
Priest, however he had upon a ſudden ſpoken warmly to him, and justly,
v. 1..5. II. Paul’s prudent contrivance to get himſelf clear of them,
by ſetting the Phariſees and Sadducees at variance one with another,
v. 6...9. , III. The governor’s ſeaſonable interpoſal to reſcue him out of
their hands likewiſe, v. 10. IV. Chriſt’s more comfortable appearing to
him, to animate him against thºſe difficulties that lay before him, and to
tell him what he must expect, v. 11. V. A bloody conſpiracy of ſome
deſperate Jews to kill Paul, and their drawing in the chief priests and
the elders to be aiders and abetters with them in it, v. 12...15. VI. The
diſcovery of this conſpiracy to Paul, and by him to the chief captain, who
perceived ſo much of their inveterate malice againſt Paul, that he had
reaſon enough to believe the truth of it, v. 15.22. VII. The chief
captain’s care of Paul’s ſafety, by which he prevented the execution of
the deſign; he ſent him away immediately under a strong guard from
Jeruſalem to Caeſarea, which was now the reſidence of Felic, the Roman
governor, and there he ſafely arrived, v. 23.35.
1. ASP Paul earneſtly beholding the council, ſaid, Men
and brethren, I have lived in all good conſcience
before God until this day. 2. And the high prieſt Ananias
commanded them that ſtood by him to ſmite him on the
mouth. 3. Then ſaid Paul unto him, God ſhall ſmite thee,
thou whited wall: for fitteſt thou to judge me after the
law, and commandeſt me to be ſmitten contrary to the
law 4. And they that ſtood by ſaid, Revileſt thou God’s
High Prieſt? 5. Then ſaid Paul, I wiſt not, brethren, that
he was the High Prieſt: for it is written, Thou ſhalt not
ſpeak evil of the ruler of thy people.
Perhaps, when Paul was brought, as he often was (“corpus cum cauſa
—the perſon and the cauſe together”) before heathen magiſtrates and
councils, where he and his cauſe were ſlighted, becauſe not at all under-
; ſtood, he thought, if he were brought before the Sanhedrim at Jeruſalem,
he ſhould be able to deal with them to ſome good purpoſe, and yet we
do not find that he works at all upon them. Here we have,
I. Paul’s proteſtation of his own integrity; whether the chief prieſt
put any queſtion to him, or the chief captain made any repreſentation,
of his caſe to the court, we are not told ; but Paul appeared here,
1. With a good courage; he was not at all put out of countenance
upon his being brought before ſuch an auguſt aſſembly, which in his
youth he had conceived ſuch a veneration for ; nor did he fear their calling
him to an account about the letters they gave him to Damaſcus, to per-
ſecute the chriſtians there, though (for aught we know) this was the firſt
time he had ever ſeen them fince ; but he earnestly beheld the council.
When Stephen was brought before them, they thought to have faced him
to the general aſſembly. Now, (1.) We may hope that hereby he in-
tended Paul’s ſafety, as thinking, if he were an innocent and in offenſive
man, though the multitude might be incenſed againſt him, yet the chief
prieſts and elders would do him justice, and clear him ; for they were, or
fhould be, men of learning and confideration, and their court governed
by rules of equity. When the prophet could find no good among the
poorer fort of people, he concluded that it was becauſe they knew not
ihe way of the Lord, nor the judgments of their God, and promiſed him-
ſelf that he ſhould ſpeed better among the great men, as the chief captain
here did, but ſoon found himſelf diſappointed there ; theſe have altogether
broken the yoke, and burst the bonds, Jer, 5.4, 5. But, (2.) That which
he is here ſaid to aim at, is, the gratifying of his own curioſity. He
« would have known the certainty whereof he was accuſed of the Jews.”
Had he ſent for Paul to his own chamber, and talked freely with him, he
might ſoon have learned from him that which would have done more than
ſatisfy his inquiry, and which might have perſuaded him to be a chriſtian.
down, but could not, ſuch was his holy confidence; they “locked ſtead-
faſtly on him, and his face was as that of an angel,” ch. 6, 15. Now that
Paui was brought before them, he thought to have faced them down, but
could not, ſuch was their wicked impudence. However, pow was fulfilled
in him what God promiſed to Ezekiel, (ch. 3, 8, 9.) “I have made thy
face ſtrong againſt their faces; fear them not, neither be diſmayed at
their looks.” e
2. With a good conſcience, and that gave him a good courage.
Hic muris aheneus eſto,
Nil conſcire ſibi—
Be this thy brazen bulwark of defence,
Still to preſerve thy conſcious innocence.
He ſaid, “ Men and brethren, I have lived in all good conſcience before
God unts this day. However I may be reproached, my heart does not
THE ACTS, XXIII.
reproach me, but witneſſes for me.” (1.) He had always been a man :
inclined to religion; he never was a man that lived at large, but always
put a difference between moral good and evil; even in his unregenerate
itate, he was, as “touching the righteouſneſs that was in the law, blame-
leſs.” He was no unthinking man, who never confidered what he did,
no deſigning man, who cared not what he did, ſo he could but compaſs
his own ends. (2.) Even when he perſecuted the church of God, he thought
he ought to do it, and that he did God ſervice in it.
See ch. 26.9. (3.) He ſeems rather to ſpeak of the time fince his con-
verſion, fince he left the ſervice of the High Prieſt, and fell under their
diſpleaſure for ſo doing; he does not ſay, From my beginning until this
day: but, “ All the time in which you have looked upon me as a deſerter,
an apoſtate, and an enemy to your church, even to this day, I have lived
in all good conſtience before God; whatever you may think of me, I
have in every thing approved myſelf to God, and lived honeſtly, Heb.
13. 18. He had aimed at nothing but to pleaſe God, and do his duty,
in thoſe things for which they were ſo incenſed againſt him ; in all he
had done toward the ſetting up of the kingdom of Chriſt, and the ſetting
of it up among the Gentiles, he had ačted conſcientiouſly. See here
the charaćter of an honeſt man; [1..] He ſets God before him, and lives
as in his fight, and under his eyes, and with an eye to him. Walk be-
fore me, and be thou upright. [2.] He makes conſcience of what he ſays
and does, and though he may be under ſome miſtakes, yet, according
to the beſt of his knowledge, he abſtains from that which is evil, and
cleaves to that which is good. [3.] He is univerſally conſcientious ; and
they that are not ſo, are not at all truly conſcientious; is ſo in all manner
of converſation ; “I have lived in all good conſcience; have had my
whole converſation under the dire&tion and dominion of conſcience.” [4.]
He continues ſo, and perſeveres in it : “I have lived ſo until this day.”
Whatever changes paſs over him, he is ſtill the ſame, ſtrićtly conſcien-
tious. And thoſe who thus live in all good conſcience before God, may,
like Paul here, lift up their face without ſpot ; and if their hearts condemn
them not, may have confidence both toward God and man, as Job had
when he ſtill held faſt his integrity, and Paul himſelf whoſe rejoicing was
this, the teſtimony of his conſcience.
II. The outrage of which Ananias the High Prieſt was guilty; he
commanded them that ſtood by, the beadles that attended the court, to
Jinite him in the mouth, (v. 2.) to give him a daſh on the teeth, either
with a hand, or with a rod. Our Lord Jeſus was thus deſpitefully uſed
in this court, by one of the ſervants, (John 18, 22.) as was foretold,
Mic. 5. 1. “ They ſhall ſmite the Judge of Iſrael upon the cheek.”
But here was an order of court for the doing of it, and, it is likely, it was
done.
1. The High Prieſt was highly offended at Paul; ſome think, becauſe
he looked ſo boldly and earneſtly at the council, as if he would face
them down; others, becauſe he did not addreſs himſelf particularly to
him as prefident, with ſome title of honour and reſpect, but ſpake freely
and familiarly to them all, as men and brethren. His proteſtation of
his integrity was provocation enough to one who was reſolved to run
him down, and make him odious. When he could charge him with
no crime, he thought it was crime enough that he aſſerted his own inno-
CenCW.
. In his rage he ordered him to be ſmitten, ſo to put diſgrace upon
him, and to be ſmitten on the mouth, as having offended with his lips,
and in token of his enjoining him filence. This brutiſh and barbarous
method he had recourſe to, when he “could not anſwer the wiſdom and
ſpirit wherewith he ſpake.” Thus Zedekiah ſmote Micaiah, (1 Kings
22. 24.) and Paſhur ſmote Jeremiah, (Jer: 20, 2.), when they ſpake
in the name of the Lord ; if therefore we ſee ſuch indignities done to
good men; nay, if they be done to us for well doing and well ſaying,
we muſt not think it ſtrange; Chriſt will give thoſe the kisses of his
mouth, (Cant. I*2.) who for his ſake receive blows on the mouth. And
though it may be expected that, as Solomon ſays, “every man ſhould
kiſs his lips that giveth a right anſwer,” (Prov. 24. 26.) yet we often
ſee the contrary.
III. The denunciation of the wrath of God againſt the High Prieſt
Though his con-
ſcience was misinformed, yet he aëted aacording to the dićtates of it.
for this wickedneſs in the place of judgment ; (Eccl. 3. 16.) it agrees
with what follows there, v. 17. with which Solomon comforted himſelf,
God ſhall ſmite thee, thou whited wall,” v. 3. Paul did not ſpeak this
in any finful heat or paſſion, but in a holy zeal againſt the High Prieſt’s
abuſe of his power, and with ſomething of a prophetic ſpirit, not at all
with a ſpirit of revenge. - -
Paul's ſecond Defence.
1. He gives him his due charaćter; Thou whited wall; thou hypocrite;
a mud-wall, traſh and dirt, and rubbiſh, underneath, but plaſtered over,
or white-waſhed. It is the ſame compariſon in effect with that of
Chriſt, when he compares the Phariſees to whited ſepulchres, Matth.
23. 27. They that daubed with untempered mortar, failed not to daub.
themſelves over with ſomething that made them look not only clean,
but gav. -
*}. reads him his juſt doom ; “God shallſnite thee, ſhall bring
upon thee his fore judgments, eſpecially ſpiritual judgments.” Grotius.
thinks this was fulfilled ſoon after, in his removal from the office of the
High Prieſt, either by death or deprivation, for he finds another in that
office a little while after this ; probably, he was ſmitten by ſome ſudden
ſtroke of divine vengeance. Jeroboam’s hand was withered when it was
ſtretched out againſt a prophet. - -
3. He affigns a good reaſon for that doom; “ For sittest thou there as
preſident in the ſupreme judicature of the church, pretending to judge
me after the law, to convićt and condemn me by the law, and yet com-
mandest me to be ſnitten before any crime is proved upon me, which is
contrary to the law 2° No man muſt be beaten unleſs he was worthy to
be beaten, Deut. 25. 2. It is againſt all law, human and divine, natural
and poſitive, to hinder a man from making his defence, and to condemn
him unheard. When Paul was beaten by the rabble, he could ſay,
“Father, forgive them, they know not what they do;” but it is inex-
cuſable in a High Prieſt that is appointed to judge according to the law.
IV. The offence which was taken at this bold word of Paul's; (v. 4.)
“They that ſtood by ſaid, Revileſt thou God’s High Prieſt ?” It is a
probable conjećture, that thoſe who blamed Paul for what he ſaid, were,
believing Jews, who were zealous for the law, and conſequently for the
honour of the High Prieſt, and therefore took it ill that Paul ſhould thus
refle&t upon him, and checked him for it. See here then,
1. What a hard game Paul had to play, when his enemies were
abuſive to him, and his friends were ſo far from ſtanding by him, and
appearing for him, that they were ready to find fault with his manage-
ment.
2. How apt even the diſciples of Chriſt themſelves are to over-value
outward pomp and power. As becauſe the temple had been God’s tem-
ple, and a magnificent ſtrućture, there were thoſe who followed Chriſt,
that could not bear to have any thing ſaid that threatened the deſtruction
of it; ſo becauſe the High Prieſt had been God’s High Priest, and was
a man that made a figure, though he was an inveterate enemy to chriſ- -
tianity, yet theſe were diſguſted at Paul for giving him his due.
V. The excuſe that Paul made for what he had ſaid, becauſe he found
it was a ſtumbling-block to his weak brethren, and might prejudice them .
againſt him in other things. Theſe Jewiſh chriſtians, though weak, yet
were brethren, ſo he calls them here, and, in conſideration of that, is al-
moſt ready to recal his words; for Who is offended, ſaid he, and I burn
not P 2 Cor. 11. 29. His fixed reſolution was rather to abridge himſelf
in the uſe of his chriſtian liberty than give offence to a weak brother;
rather than do it, he will eat no flesh while the world stands, 1 Cor. 8. 13.
And ſo here though he had taken the liberty to tell the High Prieſt his
own, yet when he found it gave offence, he cried Peccavi–I have done
wrong, he wiſhed he had not done it ; , and though he did not beg the
High Prieſt’s pardon, nor excuſe it to him, yet he begs their pardon, who
took offence at it, becauſe this was not a time to inform them better, nor.
to ſay what he could ſay to juſtify himſelf.
1. He excuſes it with this, that he did not conſider when he ſaid it,
whom he ſpake to ; (v. 5.) I wist not, brethren, that he was the High
Priest ; 3x #3sly; “I did not juſt then think of the dignity of his place,
or elſe I would have ſpoken more reſpectfully to him.” I ſee not how
we can with any probability think that Paul did not know him to be the
High Prieſt, for Paul had been ſeven days in the temple at the time of
the feaſt, where he could not miſs of ſeeing the High Prieſt ; and his
telling him that he ſat to judge him after the law, ſhews that he knew
who he was ; but, ſays he, I did not confider it. Dr. Whitby puts this
ſenſe upon it; that the prophetic impulſe that was upon him, and in-
wardly moved him to ſay what he did, did not permit him to advert
that it was the High Prieſt, leſt this law might have reſtrained him from
| complying with that impulſe; but the Jews acknowledged that prophets
- | might uſe a liberty in ſpeaking of rulers, which others might not, as
“I ſaid in mine heart, God ſhall judge the righteous and the wicked;
Iſa. 1. 10, 23. Or, (as he quotes the ſenſe of Grotius and Lightfoot,)
| Paul does not go about to excuſe what he had ſaid in the leaſt, but ra.
ther to juſtify it ; “I own that God’s High Priest is not to be reviled,
but I do not own this Ananias to be High Prieſt, he is a uſurper, he
came to the office by bribery and corruption ; and the Jewiſh rabbins
THE ACTS, XXIII.
Paul’s ſecond Defence.
º that he who does ſo, is neither a judge, nor to be honoured as ſuch.”
etz & -
2. He takes care that what he had ſaid, ſhould not be drawn into a
precedent, to the weakening of the obligation of that law in the leaſt;
For it is written, and it remains a law in full force, “Thou ſhalt not
fpeak evil of the ruler of thy people.” It is for the public good, that
the honour of magiſtracy ſhould be ſupported, and not ſuffer for the miſ-
carriages of thoſe who are intruſted with it ; and therefore that decorum
be obſerved in ſpeaking both of and to princes and judges; even in Job’s
time it was “not thought fit to ſay to a king, Thou art wicked, or to
princes, Ye are ungodly,” Job 34, 18. Even when we do well, and
fuffer for it, we muſt take it patiently, 1 Pet. 2, 20. Not as if great men
may not hear of their faults, and public grievances be complained of by |
proper perſons, and in a decent manner, but there muſt be a particular
tenderneſs for the honour and reputation of thoſe in authority more than
of other people, becauſe the law of God requires a particular reverence
to be paid to them, as God’s vicegerents; and it is of dangerous conſe-
quence to have thoſe any way countenanced, who “ deſpiſe dominions,
and ſpeak evil of dignities,” Jude 8. “Curſe not the king, no not in w
thy thought,” Eccl. 10. 20.
6. But when Paul perceived that the one part were Sad-
ducees, and the other Phariſees, he cried out in the council,
Men and brethren, I am a Phariſee, the ſon of a Phariſee:
of the hope and reſurreótion of the dead I am called in
queſtion. 7. And when he had ſo ſaid, there aroſe a diſ.
ſenſion between the Phariſees and the Sadducees: and the
multitude was divided. 8. For the Sadducees ſay that
there is no reſurreótion, neither angel, nor ſpirit: but the
Phariſees confeſs both. 9. And there aroſe a great cry:
and the ſcribes that were of the Phariſees’ part, aroſe, and
ſtrove, ſaying, We find no evil in this man: but if a ſpirit
or an angel hath ſpoken to him, let us not fight againſt
God. 10. And when there aroſe a great diffenſion, the
chief captain, fearing leſt Paul ſhould have been pulled in
pieces of them; commanded the ſoldiers to go down, and
to take him by force from among them, and to bring him
into the caſtle. 1 1. And the night following the Lord
ftood by him, and ſaid, Be of good cheer, Paul : for as thou ||
haſt teſtified of me in Jeruſalem, ſo muſt thou bear witneſs
alſo at Rome. -
“Many are the troubles of the righteous, but ſome way or other the
Lord delivereth them out of them all.” Paul owned he had experienced
the truth of this in the perſecutions he had undergone among the Gen-
tiles; (ſee 2 Tim. 3. 11.) Out of them all the Lord delivered me. And
now he finds that he who has delivered, does and will. He that deli-
vered him in the foregoing chapter from the tumult of the people, here
delivers him from that of the elders.
I. His own prudence and ingenuity ſtand him in some stead, and con-
tribute much to his eſcape. Paul’s greateſt honour, and that upon which
he moſt valued himſelf, was, that he was a chriſtian, and an apostle of
Christ ; and all his other honours he deſpiſed and made nothing of, in
compariſon with thoſe, “ counting them but dung that he might win
Chriſt;” and yet he had ſometimes occaſion to make uſe of his other
Honours, and they did him ſervice. His being a citizen of Rome ſaved
him in the foregoing chapter from being whipt by the chief captain as a
vagabond, and here his being a Phariſee ſaved him from being condemned
by the Sanhedrim as an apoſtate from the faith and worſhip of the God |
of Iſrael. It will confiſt very well with our willingneſs to ſuffer for
Chriſt, to uſe all lawful methods, nay, and arts too, both to prevent ſuf-
fering, and to extricate ourſelves out of it. -
The honeſt policy Paul uſed here for his own preſervation, was, to
divide his judges, and to set them at variance one with another about
him ; and by incenſing one part of them more againſt him, to engage the
contrary part for him. -
1. The great council was made up of Sadducees and Phariſees, and
Paul perceived it ; he knew the chara&ters of many of them ever fince he
lived among them, and ſaw thoſe among them whom he knew to be Sad-
Vol. V. No. 95.
ducees, and others whom he knew to be Phariſees; (v. 6.) “One part
were Sadducees and the other Phariſees, and perhaps nearly an equal
part. Now theſe differed very much from one another, and yet they or-
dinarily agreed well enough to do the buſineſs of the council together.
1.) The Phariſees were bigots ; zealous for the ceremonies, not only
thoſe which God had appointed, but thoſe which were enjoined by the
tradition of the elders; they were great ſticklers for the authority of the
church, and enforcing obedience to its injunctions, which occaſioned
many quarrels between them and our Lord Jeſus; but at the ſame time
they were very orthodox in the faith of the Jewiſh church concerning the
“world of ſpirits, the reſurreótion of the dead, and the life of the world
to come.” .* -
(2.) The Sadducees were deiſts; no friends to the ſcripture, or divine
revelation. The books of Moſes they admitted as containing a good
hiſtory, and a good law, but .#" regard to the other books of the
Old Teſtament; ſee Matth. 22. 23> The account here given of theſe
Sadducees, is, [1..] That they deny the reſin rection, not only the return
of the body to life, but a future state of rewards and puniſhments; they
had neither hope of eternal happineſs, nor dread of eternal miſery, nor
expe&tation of any thing on the other fide death ; and it was upon theſe
| principles that they ſaid, “It is in vain to ſerve God, and called the
proud happy,” Mal. 3. 14, 15. [2.] That they denied the exiſtence
of angels and ſpirits, and allowed of no being but matter. They thought
that God himſelf was corporeal, and had parts and members as we have.
When they read of angels in the Old Teſtament, they ſuppoſed them to
be meſſengers that God made and ſent on his errands as there was occa-
fion; or that they were impreſſions on the fancies of thoſe they were
ſent to, and no real exiſtences; that they were this, or that, or any thing
rather than what they were. And as for the ſouls of men, they looked
upon them to be nothing elſe but the temperament of the humours of the
body, or the animal ſpirits, but denied their exiſtence in a ſtate of ſepa-
ration from the body, and any difference between the ſoul of a man and
of a beaſt. Theſe, no doubt, pretended to be free-thinkers, but really
thought as meanly, abſurdly, and ſlaviſhly, as poſſible. It is ſtrange how
men of ſuch corrupt and wicked principles could come into office, and
have a place in the great Sanhedrim ; but many of them were of quality
and eſtate, and they complied with the public eſtabliſhment, and ſo got
in, and kept in. But they were generally ſtigmatized as heretics, were
ranked with the Epicureans, and were prayed againſt, and excluded from
eternal life. The prayer which the modern Jews uſe againſt chriſtians,
Witfius thinks, was defigned by Gamaliel, who made it, againſt the Sad-
ducees; and that they meant them in their uſual imprecation, Let the
name of the wicked rot. But how degenerate was the charaćter, and how
miſerable the ſtate, of the Jewiſh church, when ſuch profane men as theſe
were among their rulers
2. In this matter of difference between the Phariſees and Sadducees,
Paul openly declared himſelf to be on the Phariſees’ fide againſt the Sad-
|ducees; (d. 6.) He cried out, ſo as to be heard by all, “I am a Phari-
|ſee, was bred a Phariſee, nay, I was born one, in effect, for I was the ſon
of a Phariſee, my father was one before me, and thus far I am ſtilla Pha-
riſee, that I hope for the reſurrection of the dead, and I may truly ſay,
that if the matter were rightly underſtood, it would be found that this
was it for which I was now called in queſtion.” When Chriſt was upon
earth, the Phariſees ſet themſelves moſt againſt him, becauſe he witneſſed
againſt their traditions and corrupt gloſſes upon the law ; but after his
aſcenſion, the Sadducees ſet themſelves moſt againſt his apoſtles, becauſe
they “preached through Jeſus the reſurrečtion of the dead,” ch. 4, 13 2.
And it is ſaid (ch. 5. IT.) that they were the ſect of the Sadducees that
were filled with indignation at them, becauſe they preached that life and
immortality which is brought to light by the gºſpel. Now here,
1.) Paul owns himſelf a Phariſee; ſo far as the Phariſees Were in the
right.' Though as Phariſaiſm was oppoſed to Chriſtianity, he ſet him-
self againſt it, and againſt all its traditions that were ſet up in competition
with the law of God, or in contradićtion to the goſpel of Chriſt, yet, as
it was oppoſed to Sadduciſm, he adhered to it. We muſt never think
the worſe of any truth of God, nor be more ſhy of our owning it, for its
being held by men otherwiſe corrupt. If the Phariſees will hope for the
reſurrection of the dead, Paul will go along with them in that hope, and
be one of them, whether they will or no. tº ºn tº e
(2.) He might truly ſay, that, being perſecuted, as a Chriſtian, this
was the thing he was called in question for ; perhaps he knew that the
sº though they had not ſuch an intereſt in the common people
as the Phariſees had, yet had underhand incenſed the mob againſt him,
| under pretence of his having preached to the Gentiles, but really becauſe
Z -
THE ACTS, XXIII,
he had preached the hope of the resurrection. However, being called in
question for his being a Chriſtian, he might truly ſay, he was called in
queſtion for the hope of the resurrection of the dead, as he afterward
pleaded, ch. 24. 15. and ch. 26. 6, 7. Though Paul preached againſt
the traditions of the elders, (as his Maſter had done,) and therein op-
poſed the Phariſees, yet he valued himſelf more upon his preaching for
the reſurre&tion of the dead, and a future ſtate, in which he concurred
with the Phariſees. -
(3.) This occaſioned a diviſion in the council; it is probable that the
High Prieſt fided with the Sadducees, (as he had done ch. 5, 17. and
made it to appear by his rage at Paul, v. 2.) which alarmed the Phari-
fees ſo much the more ; but ſo it was, there aroſe a “ diſſenſion between
the Phariſees and the Sadducees;” (v. 7.) for this word of Paul’s
made the Sadducees more warm, and the Phariſees more cool, in the pro-
ſecution of him; ſo that the multitude was divided; taxia.0%—-there was
a ſchiſm, a quarrel among them, and the edge of their zeal began to turn
from Paul againſt one another ; nor could they go on to ačt againſt him,
when they could not agree among themselves, or proſecute him for break-
ing the unity of the church, when there was ſo little among them of the
unity of the ſpirit. All the cry had been againſt Paul, but now there
aroſe a great crg againſt one another ; (v. 9.) ſo much did a fierce furi-
ous ſpirit prevail among all orders of the Jews at this time, that every
thing was done with clamour and noiſe, and in ſuch a tumultuous manner
were the great principles of their religion ſtrickled for, by which they
received little ſervice; for “the wrath of man worketh not the righte-
ouſneſs of God.” Gainſayers may be convinced by fair reaſoning, but
never by a great cry. - -
(4.) The Phariſees hereupon (would one think it !) took Paul’s part;
(v. 9.) They strove, 3ispºxovirc—they fought, saying, l'e find no evil in
this man. He had condućted himſelf decently and reverently in the tem-
ple, and had attended the ſervice of the church; and though it was but
occaſionally, yet it ſhewed that he was not ſuch an enemy to it as he was
ſaid to be ; he had ſpoken very handſomely in his own defence, and
given a good account of himſelf, and had now declared himſelf orthodox
in the great principles of religion, as well as regular and conſcientious in
his converſation ; and therefore they cannot ſee that he has “ done any
thing worthy of death, or of bonds.” Nay, they go further, “If a
Jpirit or an angel hath ſpoken to him concerning Jeſus, and put him upon
preaching as he does, though we may not be ſo far ſatisfied as to give
credit to him, yet we ought to be cautioned not to oppoſe him, left we
be ſound fighting against God;” as Gamaliel who was himſelf a Phariſee,
had argued, ch. 5. 39. Now here,
[1..] We may obſerve it, to the honour of the goſpel, that it was wit.
neſſed to even by its adverſaries, and confeſſions, not only of its inno-
cency, but of its excellency, were extorted ſometimes by the power of |
truth, even from thoſe that perſecuted it. Pilate found no fault in
Chriſt, though he put him to death; nor Feſtus in Paul, though he con-
tinued him in bonds ; and the Phariſees here ſuppoſed it poſſible that
Paul might have a commiſſion ſent him from heaven by an angel to do
what he did ; and yet it ſhould ſeem, as elders, they after this joined with
the High Priest in proſecuting him, ch. 24. 1. They finned againſt the
knowledge which they not only had, but ſometimes owned, as Chriſt had
ſaid of them, “They have both ſeen and hated both me and my Fa-
ther,” John 15. 24. .
Yet, [2.] We will hope that ſome of them at leaſt did from hencefor-
ward conceive a better opinion of Paul than they had had, and were fa.
vourable to him, having had ſuch a ſatisfactory account, both of his con-
verſation in all good conſcience, and of his faith touching another world;
and then it muſt be obſerved to their honour, that their zeal for the tra.
ditions of the elders, which Paul had departed from, was ſo far ſwallowed
up in a zeal for the great and fundamental doćtrines of religion, to which
Paul ſtill adhered, that if he will heartfly join with them againſt the
Sadducees, and adhere to the hope of the resurrection of the dead, they
will not think his ſhaking off the ceremonial law to be any evil in him,
but charitably hope that he walks according to the light God has given
him by ſome angel or ſpirit, and are ſo far from perſecuting him, that
they are ready to pationiſe and protećt him. The perſecuting Phariſees
of the church of Rome are not of this ſpirit ; for let a man be ever ſo
ſincere and zealous for all the articles of the chriſtian faith, yet, if he lay
not his neck under the yoke of their church’s authority, they “find
evil enough in him to perſecute him unto the death.”
II. The º: care and condućt ſtand him in more ſtead ; for
when he had thrown this bone of contention between the Phariſees and
Sadducees, (which had ſet them together by the ears, and had gained a
Paul's ſecond Defence.
fair teſtimony from the Phariſees,) yet he is never the nearer, but is in
danger of being pulled in pieces by them : the Phariſees pulling to have
| him ſet at liberty, and the Sadducees pulling to have him put to death,
or thrown to the people, like Daniel into the den of lions ; ſo that the
chief captain was forced to come with his ſoldiers, and reſcue him, as he
had done, ch. 21. 32, and ch. 22. 24. -
1. See here Paul’s danger ; between his friends and his enemies he
had like to have been pulled to pieces, the one hugging him to death, the
other cruſhing him to death; ſuch violences are they liable to, that are
eminent, and that are become remarkable, as Paul was, who was by ſome
ſo much beloved, and by others ſo much maligned -
2. His deliverance ; The chief captain ordered his ſoldiers to go down
from the upper wards, and “to take him by force from among them,”
out of that apartment in the temple where he had ordered the council to
meet, and to bring him into the castle, or tower of Antonia; for he ſaw
he could make nothing of them, toward the underſtanding of the merits
of his cauſe. • -
III. Divine conſolations ſtood him in moſt ſtead of all ; the chief cap-
tain had reſcued him out of the hands of cruel men, but ſtill he had him
in cuſtody, and what might be the iſſue he could not tell; the castle was
indeed a protećtion to him, but withal it was a confinement; and as it
was now his preſervation from ſo great a death, it might be his reſerva-
tion for a greater. We do not find that any of the apostles or elders at
Jerusalem came to him, either they had not courage, or they had not ad-
miſſion. Perhaps, in the night following, Paul was full of thoughts and
cares what ſhould become of him, and how his preſent troubles might be
turned to anſwer ſome good purpoſe. Then did the Lord Jeſús make
him a kind viſit, and, though at midnight, yet a very ſeaſonable one;
(v. 11.) The Lord stood by him, came to his bed-fide, though, perhaps,
it was but a bed of ſtraw, to ſhew him that he was all the day long with
him really, as ſure as he was in the night with him viſibly. Note, Who-
ever is againſt us, we need not fear, if the Lord stand by us ; if he un-
dertake our protećtion, we may ſet thoſe that ſeek our ruin, at defiance.
“The Lord is with thoſe that uphold my ſoul,” and then nothing can
come amiſs. - *e.
1. Chriſt bids him have a good heart on it; “Be of good cheer, Paul;
be not diſcouraged; let not what has happened ſadden thee, nor let what
may yet be before thee frighten thee.” Note, It is the will of Chriſt,
that his ſervants who are faithful, ſhould be always cheerful. Perhaps,
Paul, in the refle&tion, began to be jealous of himſelf, whether he had
done well in what he ſaid to the council the day before; but Chriſt, by
his word, ſatisfies him, that God approved of his condućt. Or, perhaps,
it troubled him that his friends did not come to him ; but Chriſt’s viſit
did itſelf ſpeak, though he had not ſaid, Be of good cheer, Paul.
2. It is a ſtrange argument which he makes uſe of to encourage him ;
“As thou haſt teſtified of me in Jeruſalem, ſo muſt thou bear witneſs
alſo at Rome.” One wonld think this was but cold comfort; “As thou
haſt undergone a great deal of trouble for me, ſo thou muſt undergo a
great deal more ;” and yet this was deſigned to hearten him ; for hereby
he is given to underſtand, (1.) That he had been ſerving Chriſt, as a
witneſs for him, in what he had hitherto endured. It was for no fault
that he was buffeted, and it was not his former “perſecuting of the
church that was now remembered againſt him, however he might remem-
ber it againſt himſelf,” but he was ſtill going on with his work. (2.)
That he had not yet finiſhed his teſtimony, nor was, by his impriſonment,
laid afide as uſeleſs, but was only reſerved for further ſervice. Nothing
diſheartened Paul ſo much as the thought of being taken off from doing
ſervice to Chriſt, and good to fouls ; Fear not, ſays Chriſt, I have not
done with thee. (3.) Paul ſeems to have had a particular fancy, and an
innocent one, to go to Rome, to preach the goſpel there, though it was
already preached, and a church planted there ; yet, being a citizen of
Rome, he longed for a journey thither, and had deſigned it; (ch. 19. 21.)
* After I have been at Jeruſalem, I muſt alſo ſee Rome.” And he had
written to the Romans ſome time ago, that he longed to ſee then, Rom.
1. 11. Now he was ready to conclude, that this had broken his mea-
ſures, and he ſhould neverſée Rome ; but even in that Chriſt tells him
he ſhould be gratified, fince he deſired it for the honour of Chriſt, and to
do good.
12. And when it was day, certain of the Jews banded
together, and bound themſelves under a curſe, ſaying that
they would neither eat nor drink till they had killed Paul.
13. And they were more than forty who had made this
THE ACTS, XXIII.
A Conſpiracy againſt Paul.
|
curſe, that we will eat nothing until we have ſlain Paul.
conſpiracy. 14. And they came to the chief prieſts and
elders, and ſaid, We have bound ourſelves under a great
15. Now therefore ye with the council ſignify to the chief
captain that he bring him down unto you to-morrow, as |
though you would inquire ſomething more perfeótly con-
cerning him : and we, or ever he come near, are ready to
kill him. 16. And when Paul’s ſiſter’s ſon heard of their
lying in wait, he went and entered into the caſtle, and told
Paul. 17. Then Paul called one of the centurions unto
him, and ſaid, Bring this young man unto the chief cap-
tain: for he hath a certain thing to tell him. 18. So he
took him and brought him to the chief captain, and ſaid,
Paul the priſoner called me unto him, and prayed me to
bring this young man unto thee, who hath ſomething to
ſay unto thee. 19. Then the chief captain took him by
the hand, and went with him aſide privately, and aſked |
him, What is it that thou haſt to tell me 2 20. And he ſaid,
The Jews have agreed to deſire thee, that thou wouldeſt
bring down Paul to-morrow into the council, as though
they would inquire ſomewhat of him more perfeótly. 21.
But do not thou yield unto them : for there lie in wait
for him of them more than forty men, who have bound
themſelves with an oath, that they will neither eat nor
drink till they have killed him : and now are they ready,
looking for a promiſe from thee. 22. So the chief captain
then let the young man depart, and charged him, See thou
tell no man that thou haſt ſhewed theſe things to me. 23.
And he called unto him two centurions, ſaying, Make
ready two hundred ſoldiers to go to Caeſarea, and horſemen
threeſcore and ten, and ſpearmen two hundred, at the
third hour of the night; 24. And provide them beaſts,
that they may ſet Paul on, and bring him ſafe unto Felix
the governor. 25. And he wrote a letter after this man-
ner: 26. Claudius Lyſias unto the moſt excellent gover-
nor Felix ſendeth greeting. 27. This man was taken of
the Jews, and ſhould have been killed of them : then came
I with an army, and reſcued him, having underſtood that
he was a Roman. 28. And when I would have known
the cauſe wherefore they accuſed him, I brought him forth
into their council : 29. Whom I perceived to be accuſed
of queſtions of their law, but to have nothing laid to his
charge worthy of death or of bonds. 30. And when it
was told me how that the Jews laid wait for the man, I ſent
ſtraightway to thee, and gave commandment to his ac-
cuſers alſo to ſay before thee what they had againſt him.
Farewell. 31. Then the ſoldiers, as it was commanded
them, took Paul, and brought him by night to Antipatris.
32. On the morrow they left the horſemen to go with him,
and returned to the caſtle : 33. Who, when they came
to Caeſarea, and delivered the epiſtle to the governor, pre-
ſented Paul alſo before him. 34, And when the governor
had read the letter, he aſked of what province he was.
And when he underſtood that he was of Cilicia; 35. I
will hear thee, ſaid he, when thine accuſers are alſo come.
And he commanded him to be kept in Herod’s judgment-
hall.
We have here the ſtory of a plot againſt the life of Paul ; how it was
laid, how it was diſcovered, and how it was defeated.
I. How this plot was laid; they found they could gain nothing by
and honour, as to engage in ſo bloody a defign.
popular tumult, or legal proceſs, and therefore have recourſe to the bar-
barous method of aſſaſſination; they will come upon him ſuddenly, and
ſtab him, if they can but get him within their reach ; ſo reſtleſs is their
malice againſt this good man, that when one defign fails, they will turn
another ſtone. Now obſerve here, -
1. Who they were, that formed this conſpiracy; they were certain
Jews that had the utmoſt degree of indignation againſt him becauſe he
was the apostle of the Gentiles, v. 12. And they were more than Jorty
that were in the deſign, v. 13. “ Lord, how are they increaſed that
trouble me !” -
2. When the conſpiracy was formed; “when it was day Satan had
filled their hearts” in the night to purpoſe it, and, as ſoon as it was
day, they got together to proſecute it; anſwering to the account which
the prophet gives of ſome who “work evil upon their beds, and when
the morning is light they praćtiſe it,” and are laid under a woe for it,
Mic. 2. 1. In the night Chriſt appeared to Paul to protećt him, and
when it was day, here were forty men appearing againſt him to deſtroy
him ; they were not up ſo ſoon, but Chriſt was up before them. “ God
ſhall help her, and that right early,” Pſ. 46.5. - -
3. What the conſpiracy was ; theſe men banded together in a league,
perhaps they called it a holy league, they engaged to ſtand by one an-
other, and every one, to his power, to be aiding and affiſting to murder
Paul. It was ſtrange that ſo many could ſo ſoon be got together, and
that in Jeruſalem too, who were ſo perfeótly loſt to all ſenſe of humanity
Well might the pro-
phet’s complaint be renewed concerning Jeruſalem; (Iſa. 1. 21.) Righ-
teousness has lodged in it, but now murderers. What a monſtrous idea
muſt theſe men have formed of Paul, before they could be capable of
forming ſuch a monſtrous deſign againſt him; they muſt be made to be-
lieve that he was the worſt of men, an enemy to God and religion, and
the curſe and plague of his generation ; when really his charaćter was
the reverſe of all this What laws of truth and juſtice ſo ſacred, ſo ſtrong,
which malice and bigotry will not break through
4. How firm they made it, as they thought, that none of them might
fly off, upon conſcience of the horror of the fact, at ſecond thoughts ;
they bound themselves under an anathema, imprecating the heavieſt curſes
upon themſelves, their ſouls, bodies, and families, if they did not kill Paul,
and ſo quickly, “that they would not eat or drink till they had done
it.” What a complication of wickedneſs is here ! To defign to kill an
innocent man, a good man, a uſeful man, a man that had done them no
harm, but was willing to do them all the good he could, was going in
the way of Cain, and ſpoke them to be of “their father the Devil, who
was a murderer from the beginning;” yet, as if this had been a ſmall
matter, (1.) They bound themselves to it; to incline to do evil, and in-
tend to do it, is bad ; but to engage to do it is much worſe. This is
entering into covenant with the Devil; it is ſwearing allegiance to the
prince of darkneſs; it is leaving no room for repentance ; nay, it is bid-
ding defiance to it. (2.) They bound one another to it, and did all they
could, not only to ſecure the damnation of their own ſouls, but of their’s
whom they drew into the aſſociation. (3.) They ſhewed a great con-
tempt of the providence of God, and a preſumption upon it, in that they
bound themſelves to do ſuch a thing within ſo ſhort a time as they could
continue faſting, without any proviſo or reſerve for the diſpoſal of an over-
ruling Providence. When we ſay, To-morrow we will do this or that, be .
it ever ſo lawful and good, foraſmuch as we know not what shall be on the
morrow, we muſt add, If the Lord will. But with what face could they
inſert a proviſo for the permiſſion of God’s providence, when they knew
that what they were about was directly against the prohibitions of God’s
word 2 (4.) They ſhewed a great contempt of their own ſouls and
bodies; of their own ſouls in imprecating a curſe upon them if they did
not proceed in this deſperate enterpriſe; what a woeful dilemma did they
throw themſelves upon God certainly meets them with his curſe if
they do go on in it, and they defire he would if they do not They
ſhewed alſo a contempt of their own bodies too, (for wilful finners are
the destroyers of both,) in tying themſelves out from the neceſſary ſup-
ports of life till they had accompliſhed, a thing which they could
never lawfully do, and perhaps not poſſibly do. . Such language of
hell they ſpeak, that wiſh God to damn them, and the llevil to take
them, if they do not do ſo and ſo. “As they love curfing, ſo ſhall it
come unto them.” Some think, the meaning of this curſe was, they
would either kill Paul, as an Achan, an accurſed thing, a troubler
of the camp; or, if they did not do it, they would make themſelves ac-
curſed before God in his stead. (5.) They ſhewed a most eager deſire
to compaſs this matter, and an impatience till it was done; not only
*.
\.
like David’s enemies, “that were mad against him, and ſworn against
him,” (Pſ. 102.8.), but like the ſervants of Job against his enemy;
“O that we had of his fleſh, we cannot be ſatisfied l’” Job 31. 31. Per-
ſecutors are ſaid to eat up God's people as they eat bread; it is as much a
gratification to them as meat to one that is hungry, Pſ. 14. 4.
5. What method they took to bring it about. There is no getting
near Paul in the castle, he is there under the particular protećtion of the
government, and is impriſoned, not as others are, lest he ſhould do harm,
but lest he ſhould have harm done him; and therefore the contrivance is,
that the chief priests and elders must defire the governor of the castle to
let Paul come to them to the council-chamber, to be further examined,
they have ſome questions to aſk him, or ſomething to ſay to him, and
then, in his paſſage from the castle to the council they would put an end
to all diſputes about Paul, by killing him; thus the plot was laid,
v. 14, 15. Having been all day employed in engaging one another to
this wickedneſs, towards evening they come to the principal members
of the great Sanhedrim, and, though they might have concealed their
main deſign, and yet might have moved them upon ſome other pretence
to ſend for Paul, they are ſo confident of their approbation of this vil-
lany, that they are not aſhamed or afraid to own to them, “ that they have
bound themſelves under a great curſe,” without conſulting the prieſts
firſt whether they might lawfully do it, that they will eat nothing the
next day till they have killed Paul; they deſign to breakfaſt the next
morning upon his blood; they doubt not but the chief priests will not
only countenance them in the deſign, but will lend them a helping hand,
and be their tools to get them an opportunity of killing Paul; nay, and
tell a lie for them too, pretending to “the chief captain that they would
inquire ſomething more perfectly concerning him,” when they meant no
fuch thing. What a mean, what an ill opinion had they of their prieſts,
when they could apply to them on ſuch an errand as this! And yet, vile
as the propoſal was which was made to them, (for aught that appears,)
the priests and elders conſented to it, and, at the firſt word, without bog-
gling at it in the leaſt, promiſed to gratify them. Inſtead of reproving
them, as they ought, for their wicked conſpiracy, they bolſtered them
up in it, becauſe it was againſt Paul whom they hated; and thus they
made themſelves partakers of the crime, as much as if they had been the
firſt in the conſpiracy, º
II. How the plot was diſcovered. We do not find that the plotters,
though they took an oath of fidelity, took an oath of ſecrecy, either be-
Cauſe they thought it did not need it, (they would every one keep
his own counſel,) or becauſe they thought they could accompliſh it,
though it ſhould take wind, and be known; but Providence ſo ordered
it, that it was brought to light, and ſo, as effectually to be brought to
nought. See here,
1. How it was diſcovered to Paul, v. 16. There was a youth that
was related to Paul, his sister’s son, whoſe mother, probably, lived in Je-
ruſalem, and ſome how or other, we are not told how, he heard of their
§. wait, either over-heard them talking of it amon g themſelves, or got
intelligence from ſome that were in the plot, and he went into the castle,
probably, as he uſed to do, to attend on his uncle, and bring him what
he wanted, which gave him a free acceſs to him, and he tolà Paul what
he heard. Note, God has many ways of bringing to light the hidden
works of darkness; though the contrivers of them dig deep to hide them
Jrom the Lord, he can make a bird of the air to carry the voice, (Eccl.
10, 20.) or the conſpirators’ own tongues to betray themſelves.
2. How it was diſcovered “ to the chief captain by the young man
that told it Paul.” This part of the ſtory is related very particularly,
perhaps becauſe the penman was an eye-witneſs of the prudent and ſué.
ceſsful management of this affair, and remembered it with a deal of plea-
fure. (1.) Paul had got a good intereſt in the officers that attended,
by his prudent, peaceable deportment; he could call one of the centurions
to him, though a “centurion was one in authority that had ſoldiers
under him,” and uſed to call, not to be called to, and he was ready to
come at his call; (v. 17.) and he defired that he would introduce this
90ung man to the chief captain, to give in an information of ſomething
that concerned the honour of the government. (2.) The centurion very
readily gratified him, v. 18. He did not ſend a common ſoldier with
him, but went himſelf to keep the young man in countenance, to recom-
mend his errand to the chief captain, and to ſhew his reſpect to Paul;
“Paul the prisoner (that was his title now) called me to him, and
prayed me to bring this young man to thee; what his buſineſs is I know
not, but he has something to say to thee.” Note, It is true charity to
Poor priſoners, to act for them as well as to give to them. “I was ſick,
and in prison, and you went on an errand for me,” will paſs as well in, {
THE ACTS, XXIII.
A Conſpiracy againſt Paul.
the account as, “I was sick, and in prison, and you came unto me, to
viſit me, or ſent me a token.” Thoſe that have acquaintance, and in-
tereſt, ſhould be ready to uſe them for the aſſiſtance of thoſe that are in
diſtreſs. This centurion helped to ſave Paul’s life by this piece of civi.
lity, which ſhould engage us to be ready to do the like when there is oc-
}
| them. -
caſion. Open thy mouth for the dumb, Prov. 31.8. Thoſe that cannot
give a good gift to God’s priſoners, may yet ſpeak a good word for
(3.) The chief captain received the information with a great
| deal of condeſcenfien and tenderneſs, v. 19. He took the young man by
|
|
the hand, as a friend or father, to encourage him, that he might not be
daſhed out of countenance, but might be aſſured of a favourable audience.
The notice that is taken of this circumſtance, ſhould encourage great men
to make themſelves eaſy of acceſs to the meaneſt, upon any errand which
may give them an opportunity of doing good; to condescend to them of
low estate. This familiarity to which this Roman tribune or colonel ad-
mitted Paul’s nephew, is here upon record to his honour. Let no man
think he diſparages himſelf by his humility or charity. He went with
him aside privately, that none might hear his buſineſs, and qſked him,
“ l/hat is it that thou hast to tell me 2 Tell me wherein I can be ſervice-
able to Paul.” It is probable that the chief captain was the more oblig-
ing in this caſe, becauſe he was ſenſible he had run himſelf into a premu-
mire, in binding Paul, againſt his privilege as a Roman citizen, which he
was willing now to atone for. (4.) The young man delivered his errand
to the chief captain very readily and handſomely ; (v. 20, 21.) “The
Jews” (he does not ſay who, left he ſhould invidiouſly refle&t upon the
chief prieſts and the elders, and his buſineſs was to ſave his uncle’s life,
not to accuſe his enemies) have agreed to desire thee, that thou wouldest
bring down Paul to-morrow into the council, preſuming, that, being ſo
little a way, thou wilt ſend him without a guard; “but do not thou yield
unto them,’ we have reaſon to believe thou wilt not when thou knoweſt
the truth; for there lie in wait for him of them more than forty men,”
who have ſworn to be the death of him, ‘ and now are they ready look-
for a promiſe from thee,” but I have happily got the ſtart of them.”
Laſtly, The captain diſmiſſed the young man with a charge of ſecrecy;
“See that thou tell no man that thou haſt ſhewed theſe things unto me,”
v. 22. The favours of great men are not always to be boaſted of ; and
thoſe that cannot keep counſel, are not fit to be employed in buſineſs.
If it ſhould be known that the chief captain had this information brought
him, perhaps they would compaſs and imagine the death of Paul ſome
other way; “therefore keep it private.”
III. How the plot was defeated ; The chief captain, finding how im.
placable and inveterate the malice of the Jews was againſt Paul, how
reſtleſs they were in their deſigns to do him a miſchief, and how near he
was to become himſelf acceſſary to it as a miniſter, reſolves to ſend him
away with all ſpeed out of their reach ; he received the intelligence with
horror and indignation at the baſeneſs and bloody-mindedneſs of theſe
Jews ; and ſeems afraid left, if he ſhould continue Paul in his caſtle here,
under ever ſo ſtrong a guard, they would find ſome way or other to com-
paſs their end notwithſtanding, either beat the guards, or burn the caſtle;
and whatever came of it, he would, if poſſible, protećt Paul, becauſe he
looked upon it that he did not deſerve ſuch treatment. What a melan-
choly obſervation is it, that the Jewiſh chief prieſts, when they knew of
this aſſaſſination-plot, ſhould countenance it, and aſſiſt in it, while a
Roman chief captain, purely from a natural ſenſe of justice and humanity,
when he knows it, ſets himſelf to baffle it, and puts himſelf to a deal of
trouble to do it effectually -
1. He orders a confiderable detachment of the Roman forces under
his command to get ready to go to Caesarea with all expedition, and to
bring Paul thither to Felix the governor, where he might ſooner expect
to have justice done him than by the great Sanhedrim at Jeruſalem. I
ſee not but the chief captain might, without any unfaithfulneſs to the ..
duty of his place, have ſet Paul at liberty, and given him leave to ſhift
for his own ſafety, for he was never legally committed to his custody as
a criminal, he himſelf owns, “that nothing was laid to his charge worthy
of bonds,” (v. 29.) and he ought to have had the ſame tenderneſs for
his liberty that he had for his life; but he feared that would have in-
cenſed the Jews too much against him. Or perhaps, finding Paul to be
a very extraordinary man, he was proud to have him his priſoner, and
under his protećtion ; and the mighty parade with which he ſent him
off, intimates as much. Two centurions, or captains of the hundreds, are
employed in this buſineſs, v. 23, 24. They must get ready two hundred
soldiers, probably thoſe under their own command, to go to Caesarea ;
and with theſe “ſeventy horſe, and two hundred ſpearmen,” beſide which
ſome think were the chief captain’s guards ; whether they were horſe or
THE ACTs, xxiii.
Paul ſent to Felix.
foot is not certain, most probably foot, as pikemen for the protećtion of
the horſe. See how justly God brought the Jewiſh nation under the Ro-
man yoke, when ſuch a party of the Roman army was neceſſary to re-
strain them from the most execrable villanies 1 There needed not all this
force, there needed not any of it, to keep Paul from being refcued by his
friends; ten times this force would not have kept him from being re-
ſcued by an angel if it had pleaſed God to work his deliverance that way,
as he had ſometimes done; but ; (1.) The chief captain deſigned hereby
to expoſe the Jews, as a headſtrong tumultuous people, that would not
be kept within the bounds of duty and decency by the ordinary miniſters
of juſtice, but needed to be awed by ſuch a train as this; and hearing
how many were in the eonſpiracy againſt Paul, he thought leſs would
not ſerve to defeat their attempt., (2.) God deſigned hereby to encou-
rage Paul; for being thus attended, he was not only kept ſafe in the
hands of his friends, but out of the hands of his enemies. Yet Paul did
not desire such a guard, any more than Ezra did; (Ezra 8. 22.) and for
the ſame reaſon, becauſe he truſted in God's all-ſufficiency; it was
owing, however, to the governor’s own care. But he was alſo made
confiderable ; thus his bonds in Christ were made manifeſt all the country
over ; (Phil. I. 13.) and ſo great an honour having been put upon
... them before by the predićtion of them, it was agreeable enough that:
they ſhould be thus honourably attended, “ that the brethren in the
Lord might wax the more confident by his bonds,” when they ſaw him
rather guarded as the patriot of his country than guarded againſt as
the peſt of his country; and ſo great a preacher made ſo great a priſoner.
When his enemies hate him, and I doubt his friends neglect him, then
does a Roman tribune patroniſe him, and carefully provide, [1..] For
his eaſe ; “Let them provide beaſts, that they may ſet Paul on.” Had
his Jewiſh perſecutors been to order his remove by habeas corpus to
Ceſarea, they would have made him run on foot, or dragged him thither
in a cart, or on a ſledge, or have horſed him behind one of the troopers;
but the chief captain treats him like a gentleman, though he was his pri-
ſoner, and orders him a good horſe to ride upon, not at all afraid that he
ſhould ride away. Nay, the order being that they should provide, not a
beast, but beasts, to ſet Paul on, we muſt either ſuppoſe that he was al-
lowed ſo great a piece of ſtate as to have a led horſe, or more, that if he
did not like one, he might take to another ; or (as ſome expoſitors con- |
Yhim,” for, being bred a ſoldier, I will never pretend to be a judge, and ſo
jećture) that he had beasts aſſigned him for his friends and companions, as
many as pleaſed to go along with him, to divert him in his journey, *
to miniſter to him. [2] For his ſecurity; they have a ſtrićt charge
given them by their commander in chief “to bring him ſafe to Felix the
governor,” to whom he is configned, and who was ſupreme in all civil
affairs among the Jews, as this chief captain was in military affairs. The
Roman hiſtorians ſpeak much of this Felix, as a man of mean extraćtion,
but that raiſed himſelf by his ſhifts to be governor of Judea ; in the exe-
cution of which office, Tacitus, Hist. 5, ſays this of him, “ Per omnem
ſavitiam ac libidinem jus regium ſervili ingenio exercuit—He uſed royal
power with a ſervile genius, and in connexion with all the varieties of
cruelty and luſt.” To the judgment of ſuch a man as this is poor Paul
turned over ; and yet better ſo than in the hands of Ananias the High
Priest Now a priſoner, thus upon his deliverance by courſe of law,
ought to be protećted as well as a prince.
The chief captain orders, for the greater ſecurity of Paul, that he be
taken away at the third hour of the night, which ſome underſtand of three
hours after ſun-ſet, that, it being now ſoon after the feast of pentecost,
(that is, in the midſt of ſummer,) they might have the cool of the night
to march in. Others underſtand it of “three hours after midnight, in
the third watch, about three in the morning,” that they might have.
the day before them, and might get out of Jeruſalem before Paul’s ene-
mies were ſtirring, and ſo might prevent any popular tumult, and leave
them to roar when they roſe, like a lion disappointed of his prey.
2. He writes a letter to Felix the governor of this province, by which
he diſcharges himſelf from any further care about Paul, and leaves the
whole matter with Felix. This letter is here inſerted totidem verbis—
verbatim, v. 25. It is probable that Luke the hiſtorian had a copy of
it by him, having attended Paul in this remove.
Now in this epiſtle we may obſerve,
(1.) The compliments he paſſes upon the governor, v. 26. He is the
most excellent governor Felix, this title being given him of courſe, his ex-
cellency, &c. He ſends him greeting, wiſhes him all health and pro-
ſperity; may he rejoice, may he ever rejoice.
(2.) The juſt and fair accornt which he gives him of Paul’s caſe :
[1..] That he was one that the Jews had a pique againſt, they had taken
him, and would have killed him ; and perhaps Felix knew, the temper of H
Vol. W. No. 95.
*~- .
the Jews ſo well, that he did not think much the worſe of him for that,
v. 27. [2] That he had protećted him becauſe he was a Roman :
“When they were about to kill him, I came with an army, a conſiderable
body of men, and rescued him ;” which ačtion for a citizen of Rome
would recommend him to the Roman governor. [3.] That he could
not underſtand the merits of his cauſe, nor what it was that made him
ſo odious to the Jews, and obnoxious to their ill-will. He took the pro-
per method to know, he “brought him forth into their council,”
(v. 28.) to be examined there; hoping that, either from their com-
plaints, or his own confeſſions, he ſhould learn ſomething of the ground
of all this clamour, but he found “ that he was accuſed of queſtions of
their law,” (v. 29.) about “the hope of the reſurre&tion of the dead,”
v. 6... This chief captain was a man of ſenſe and honour, and had good
principles in him of juſtice and humanity ; and yet ſee how ſlightly he
ſpeaks of another world, and the great things of that world, as if that were
a queſtion, which is of undoubted certainty, and which both fides agreed
in, except the Sadducees ; and as if that were a queſtion only of their
law, which is of the utmoſt concern to all mankind Or perhaps he re-
fers rather to the queſtion about their rituals than about their i.;
and the quarrel he perceived they had with him, was for leſſening th
crédit and obligation of their ceremonial law, which he looked upon as
a thing not worth ſpeaking of. The Romans allowed the nations they
conquered the exerciſe of their own religion, and never offered to impoſe
their's upon them : yet as conſervators of the public peace, they would
not ſuffer them, under colour of their religion, to abuſe their neighbours.
[4] That thus far he underſtood that there was “nothing laid to his
charge worthy of death or of bonds,” much leſs proved or made out
againſt him. The Jews had, by their wickedneſs, made themſelves
odious to the world, had polluted their own honour, and profaned their
own crown, had brought diſgrace upon their church, their law, and their
holy place, and then they cry out againſt Paul, as having diminiſhed

| the reputation of them ; and was this a crime worthy of death or of bonds 2
(3.) His referring Paul’s caſe to Felix ; (v. 30.) “ When it was told
me, that the Jews laid wait for the man, to kill him, without any legal
proceſs againſt him, I ſent ſtraightway to thee, who art the moſt proper
perſon to hear the cauſe, and give judgment upon it, and let his accuſers
go after him, if they pleaſe, and “ſay before thee what they have againſt
arewell.” -
(4.) Paul is accordingly condućted to Caeſarea; the ſoldiers got him
afe out of Jeruſalem by night, and left the conſpirators to confider
'whether they ſhould eat and drink or no before they had killed Paul ; and
f they would not repent of the wickedneſs of their oath, as it was againſt
*Paul, they were now at leiſure to repent of the raſhneſs of it, as it was
againſt themſelves; if any of them did ſtarve themſelves to death, in con-
frience of their oath, and vexation at their diſappointment, they fell
unpitied. Paul was condućted to Antipatris, which was ſeventeen miles
from Jeruſalem, and about the mid-way to Caesarea, v. 31. From thence
“the two hundred foot-ſoldiers, and the two hundred ſp. armen, re-
turned” back to Jeruſalem, to their quarters in the castle ; for having
brought Paul out of danger, there needed not ſo ſtro, g a gnard, but the
'horsemen might ſerve to bring him to Caesarea, and would do it with
more expedition; this they did, not only to ſave their own labour, but
their maſter’s charge; and it is an example to ſervants, not only to act
obediently according to their maſters’ orders, but to act prudently, ſo as
may be moſt for their maſters’ intereſt.
(5.) He was delivered into the hands of Felix, as his priſoner, v. 33.
The officers presented the letter, and Paul with it, to elix, and ſo diſ-
charged themſelves of their truſt. Paul had never affecte' acq laſm: ance
or ſociety with great men, but with the diſciples, wherever, he came ;
yet Providence over-rules his ſufferings ſo as by them to give him an of:
portunity of witneſſing to Chriſt before great men ; and to Chait had
foretold concerning his diſciples, “ that they ſhould be brot: "ht before
rulers and kings for his ſake, for a teſtimony againſt them.” Ms. 3, 9.
The governor inquired of what province of the empire the priſoner originally
was, and was told that he was a native of Cilicia, v. 34. a rºl, [1..] He
promiſes him a ſpeedy trial; (v. 35.) “I will hear thee when thine acºu-
sers are come, and will have an ear open to both fides, as becomes a
judge.” [2.] He ordered him into cuſtody, that he ſhe ºld, be kept a
priſoner in Herod’s judgment-hall, in ſome apartment below.ging to that
palace, which was denominated from Herod the Great, who built it.
There he had opportunity of acquainting himſelf v. ix.1 the great men
that attended the governor’s court, and, no doubt, he improved what ac-
quaintance he got there to the bett purpoſes.
(l
Jellow, and a mover of ſedition among all the Jews through-
/
THE ACTS, XXIV.
CHAP. XXIV.
We left Paul a priſoner at Caeſarea, in Herod's judgment-hall, expecting
his trial to come on quickly; for in the beginning of his impriſonment
his affairs moved very quick, but afterward very ſlow. In this chapter,
we have his arraignment and trial before Felix the governor at Caſarea;
here is, I. The appearing of the proſecutors against him, and the ſetting
of the priſoner to the bar, v. 1, 2. II. The opening of the indictment
against him by Tertullus, who was of counsel for the #.". and the
aggravating of the charge, with abundance of compliments to the judge,
and malice to the prisoner, v. 2...8. III. The corroborating of the
charge by the testimony of the witnesses, or rather the prosecutors them-
Jelves, v. 9. IV. The priſoner's defence, in which, with all due defer-
ence to the governor, (v. 10.) he denies the charge, and challenges them
to prove it, (v. 11...13.) owns the truth, and makes an unexceptionable
profeſſion of his faith, which he declares was it that they hated him for,
. 14...16.) and gives a more particular account of what had paſſed from
/#.Jirſt ſeizing of him, challenging them to ſpecify any ill they had found
in him, v. 17.21. W. The adjourning of the cauſe, and the continuing
of the priſoner in custody, v. 22, 23. VI. The private converſation that
was between the prisoner and the judge, by which the prisoner hoped to
do good to the judge, and the judge thought to get money by the prisoner,
but both in vain, v. 24.26. VII. The lengthening out of Paul’s im.
prisonment for two years, till another governor came, (v. 27.) where
ſhe seems as much neglected, as there had been ado about him.
1. ANP after five days, Amanias the High Prieſt de-
ſcended with the elders, and with a certain orator
named Tertullus, who informed the governor againſt Paul.
2. And when he was called forth, Tertullus began to ac-
cuſe him, ſaying, Seeing that by thee we enjoy great quiet-
neſs, and that very worthy deeds are done unto this na-
tion by thy providence, 3. We accept it always, and in ||
all places, moſt noble Felix, with all thankfulneſs. 4.
Notwithſtanding, that I be not further tedious unto thee,
I pray thee, that thou wouldeſt hear us of thy clemency a
few words. 5. For we have found this man a peſtilent"
out the world, and a ringleader of the ſeót of the Naza-"
rines: 6. Who alſo hath gone about to profane the tem-
ple: whom we took, and would have judged according
to our law. 7. But the chief captain Lyſias came upon us,
and with great violence took him away out of our hands,
8. Commanding his accuſers to come unto thee: by ex-
amining of whom thyſelf mayeft take knowledge of all
theſe things, whereof we accuſe him. 9. And the jews'
alſo aſſented, ſaying that theſe things were ſo.
\
... We muſt ſuppoſe that Lysias, the chief captain, when he had sent away
Paul to Casarea, gave notice to the chief priests, and others, that had ap.
peared againſt Paul, that if they had any thing to accuſe him of, they
muſt follow him to Caesarea, and there they would find him, and a judge
ready to hear them : thinking, perhaps, they would not have given them-
ſelves ſo much trouble; but what will not malice do
I. We have here the cauſe followed againſt Paul, and it is vigorouſly
carried on. .
1. Here is no time loſt, for they are ready for a hearing after five days;
all other bufineſs is laid afide immediately, to proſecute Paul; ſo intent
are evil men to do evil Some reckon these five days from Paul’s being
firſt ſeized, and with moſt probability, for he ſays here, (v. 11.) “ that
it was but twelve days ſince he came up to Jeruſalem,” and he had
“ſpent ſeven in his purifying in the temple,” ſo that these five muſt be
reckoned from the laſt of thoſe.
2. Thoſe that had been his judges, do themſelves appear here as his
proſecutors. Ananias himſelf, the High Priest, who had fitten to judge
him, now ſtands to inform againſt him. One would wonder, (1.) That
he ſhould thus diſparage himſelf, and forget the dignity of his place
The Speech of Tertullus, -
temple at Jerusalem, to go to be called as a proſecutor in Herod's judg-
ment-hall ! Juſtly did God make the priests contemptible and base, when
they made themſelves ſo, Mal. 2.9. (2.) That he ſhould thus diſ-
cover himſelf and his enmity againſt Paul If men of the firſt rank have
a malice againſt any, they think it policy to employ others againſt them,
and to play leaſt in fight themſelves, becauſe of the odium that com-
monly attends it ; but Ananias is not aſhamed to own himſelf a ſworn
enemy to Paul. The elders attended him, to ſignify their concurrence
with him, and to invigorate the proſecution; for they could not find
any attornies or ſolicitors that would follow it with ſo much violence as
they would have it. - The pains that evil men take in an evil matter,
their contrivances, their condeſcenſions, and their unwearied induſtry,
ſhould ſhame us out of our coldneſs and backwardneſs, and indifference
in that which is good.
II. We have here the cauſe pleaded againſt Paul. The proſecutors
brought with them a certain orator named Tertullus, a Roman, ſkilled in .
the Roman law and language, and therefore fitteſt to be employed in a
cauſe before the Roman governor, and moſt likely to gain favour. The
High Prieſt, and elders, though they had their own hearts ſpiteful
enough, did not think their own tongues ſharp enough, and therefore re-
tained Tertullus, who, probably, was noted for a ſatirical wit, to be of
counſel for them ; and, no doubt, they gave him a good fee, probably
out of the treaſury of the temple, which they had the command of, it
being a cauſe wherein the church was concerned, and which therefore,
muſt not be ſtarved. - - -
Paul is ſet to the bar before Felix the governor. He was called forth ;
(v. 2.) Tertullus’ buſineſs is, on the behalf of the proſecutors, to open
the information againſt him, and he is a man that will ſay any thing for
his fee; mercenary tongues will do ſo. No cauſe ſo unjuſt but can find.
advocates to plead it ; and yet we hope many advocates ſo juſt as not
knowingly to patroniſe an unrighteous cauſe ; but Tertullus was none of
thoſe, his ſpeech (or at leaſt an abſtraćt of it, for it appears, by Tully’s
orations, that the Roman lawyers, on ſuch occaſions, uſed to make long.
harangues) is here reported ; and it is made up of flattery and falſehood ;
it calls evil good, and good evil.
1. One of the worſt of men is here applauded as one of the beſt of be-,

Anefactors, only becauſe he was the judge. Felix is repreſented by the hiſ-
W.". of his own nation, as well as by Joſephus the Jew, as a very bad
\man, who,
depending upon his intereſt in the court, allowed himſelf in.
| all manner of wickedneſs, was a great oppreſſor, very cruel, and very co-
vetous, patroniſing and protećting aſſaffins, Joſeph. Antiquit. lib. 20. cap.
6. And yet Tertullus here, in the name of the High Priest and elders,
Nand probably by particular directions from them, and according to the
| inſtructions of his breviate, compliments him, and extols him to the ſky,
as if he were ſo good a magiſtrate as never was the like ; and this comes
the worſe from the High Priest and the elders, becauſe he had given a
late inſtance of his enmity to their order; for Jonathan the High Priest,
or one of the chief priests, having offended him by too free an invečtive
\againſt the tyranny of his government, he got him murdered by ſome
villains whom he hired for that purpoſe, and who afterward did the like
extitit, invitati hac licentia ficarii multos confodichant, alios propter pri-
vatas inimicitias, alios conducti pecunia—etiam in ipſo templo—No one
elſe being found to puniſh ſuch enormous wickedneſs, a band of aſſaſſins
were engaged, who ſtabbed ſeveral perſons, ſome from perſonal diſlike,
ſome for the ſake of the money gained by it, not ſparing thoſe whom they
found in the temple.” And yet, to engage him to gratify their malice.
againſt Paul, and to return them that kindneſs for their kindneſs in over-
looking all this, they magnify him as the greateſt bleſfing to their church
and nation that ever came among them.
(1.) They are very ready to own it; (v. 2.) By thee we, of the
church, enjoy great quietneſs, and we look upon thee as our patron and
protećtor, and very worthy deeds are done, from time to time, “ to the
whole nation of the Jews, by thy providence,” thy wiſdom and care and,
vigilance.” To give him his due, he had been inſtrumental to ſuppreſs,
the inſurre&tion of that Egyptian whom the chief captain ſpake of ; (ch.
21. 38.) but will the praiſe of that ſcreen him from the juſt reproach of
his tyranny and oppreſſion afterward 2 See here, [1..] The unhappineſs
of great men, and a great unhappineſs it is, to have their ſervices magni-
fied beyond meaſure, and never to be faithfully told of their faults; and
hereby they are hardened and encouraged in evil. [2.] The policy of
bad men, by flattering princes in what they do amiſs, to draw them in to
\. others, as they were hired : “Cujus facinoris quia nemo ultor
M
|
Shall the High Priest turn informer, and leave all his buſineſs in the
do worſe. The biſhops of Rome got to be confirmed in their exhorbitant,
church power, and have been affilted in perſecuting the ſervants of Chriſt
THE ACTS, XXIV.
The Speech of Tertullus.
by flattering and carefing uſurpers and tyrants, and ſo making them
the tools of their malice, as the High Priest, by his compliments, deſigned
to make Felix here.
we admire it, most noble Felix, with all thankfulneſs.
upon any occaſion, to witneſs for thee, that thou art a wiſe and good
governor, ané very ſerviceable to the country.” And it had been true
that he was ſuch a governor, it had been juſt that they ſhould thus accept
his good offices with all thankfulneſs... The benefits which we enjoy by
government, eſpecially by the adminiſtration of wiſe and good governors,
are what we ought to be thankful for, both to God and man. This is
part of the honour due to magiſtrates, to acknowledge the quietneſs
we enjoy under their protećtion, and the worthy deeds done by their
rudence.
(3.) They therefore expe&t his favour in this cauſe, v.4. They pre-
tend a great care not to intrench upon his time ; We will not be further
tedious to thee, and yet to be very confident of his patience, “I pray thee,
that thou wouldeſt hear us of thy clemency a few words.” All this
addreſs is only, “ad captandam benevolentiam—to induce him to give
countenance to their cauſe ;” and they were ſo conſcious to themſelves
that it would ſoon appear to have more malice than matter in it, that they
found it neceſſary thus to infinuate themſelves into his favour. Every
body knew that the High Priest and the elders were enemies to the Ro-
man government, and were uneaſy under all the marks of that yoke, and
therefore, in their hearts, hated Felix; and yet, to gain their ends againſt
Paul, they, by their counſel, ſhew him all this reſpect ; as they did to
Pilate and Caeſar, when they were perſecuting our Saviour. Princes
cannot always judge of the affections of their people by their applauſes;
flattery is one thing, and true loyalty is another.
2. One of the beſt of men is here accuſed as one of the worſt of male-
fačtors, only becauſe he was the priſoner. After a flouriſh of flattery,
in which you cannot ſee matter for words, he comes to his buſineſs, and
it is to inform his excellency concerning the priſoner at the bar ; and
this part of his diſcourſe is as nauſeous for its raillery, as the former part
is for its flattery. I pity the man, and believe he has no malice againſt
Paul, nor does he think as he ſpeaks in calumniating him, any more than
he did in courting Felix; but as I cannot but be ſorry that a man of wit
and ſenſe ſhould have ſuch a ſaleable tongue, (as ones calls it,) ſo I can-
not but be angry at thoſe dignified men that had ſuch malicious hearts
as to put ſuch words into his mouth.
Two things Tertullus here complains of to Felix, in the name of the
High Prieſt and the elders,
(1.) That the peace of the nation was diſturbed by Paul. They could
not have baited Chriſt’s diſciples, if they had not firſt dreſſed them up in
the ſkins of wild beaſts, nor have given them as they did the vilest of
treatment, if they had not firſt repreſented them as the vilest of men :
though the chara&ters they gave of them were abſolutely falſe, and there
was not the leaſt colour or foundation for them. Innocence, may excel-
lence and uſefulneſs, are no fence againſt calumny, no nor againſt the im-
prefions of calumny upon the minds both of magiſtrates and multitudes,
to excite their fury and jealouſy; for be the repreſentation ever ſo unjuſt,
when it was enforced, as here it was, with gravity and pretence of ſam&tity,
and with aſſurance and noiſe, ſomething will ſtick. The old charge
againſt God’s prophets, was, that they were the troublers of the land, and
againſt God’s Jeruſalem, that it was a rebellious city, hurtful to kings and
provinces, (Ezra 4, 15, 19.) and againſt our Lord Jeſus, that he per-
Tuerted the nation, and forbad to give tribute to Caeſar; it is the very ſame
againſt Paul here ; and, though utterly falſe, is averred with all the con-
fidence imaginable. They do not ſay, “We ſuſpect him to be a dan-
gerous man, and have taken him up upon that ſuſpicion;” but, as if the
thing were paſt diſpute, “We have found him to be ſo; we have often
and long found him ſo ;” as if he were a traitor and rebel already con-
vićt. And yet, after all, there is not a word of truth in this repreſenta-
tion; but, if Paul’s juſt charaćter be inquried into, it will be found directly
the reverſe of this here.
[1..] Paul was a uſeful man, and a great bleſfing to his country, a
man of ememplary candour and goodneſs, obliging to all, and provoking
to none; and yet he is here called a pestilent ſellow ; (v. 5.) We have
jound him, Xotº-pestem—the plague of the nation, a walking peſtilence ;
which ſuppoſes him to be a man of a turbulent ſpirit, malicious and ill-
natured, and one that threw all things in diſorder wherever he came.
They would have it thought that he had done more miſchief in his time
than a plague could do; that the miſchief he did was ſpreading and in-
fe&tious, and that he made others as miſchievous as himſelf; that it was
of as fatal conſequence as the plague is killing and deſtroying, and
- | laying all waſte; that it was as much to be dreaded and guarded againſt
(2.) The promiſe to retain a grateful ſenſe of it; (v. 3.) “We accept
it always, and in all places, every where and at all times, we embrace it,
We will be ready, |
as a plague is. Many a good ſermon, he had preached, and many a
good work he had done, and for thoſe he is called a pestilent fellow.
[2.] Paul was a peace-maker, was a preacher of that goſpel which
has a direct tendency to ſlay all enmities, and to eſtabliſh true and laſting
peace ; he lived peaceably and quietly himſelf, and taught others to do
ſo too, and yet is here repreſented as “a mover of ſedition among all the
Jews throughout the world.” The Jews were diſaffected to the Roman
government; thoſe of them that were moſt bigoted, were moſt ſo. This
Felix knew, and had therefore a watchful eye upon them; now they
would fain make him believe that this Paul was the man that made them
ſo, whereas they themſelves were the men that ſowed the ſeeds of fa&tion
and ſedition among them; and they knew it ; and the reaſon why they
hated Chriſt and his religion, was, becauſe he did not go about to head
them in an oppoſition to the Romans. The Jews were every where much
ſet againſt Paul, and ſtirred up the people to clamour againſt him ; they
moved ſedition in all places where he came, and then caſt the blame
unjuſtly upon him, as if he had been the mover of the ſedition ; as Nero
not long after ſet Rome on fire, and then ſaid that the chriſtians did it.
[3.] Paul was a man of catholic charity, who did not affect to be fin-
gular, but made himſelf the ſervant of all for their good ; and yet he is
there charged to be a ringleader of the ſect of the Nazarenes; a ſtandard-
bearer of that ſe&t, ſo the word fignifies. When Cyprian was condemned
to die for being a chriſtian, this was inſerted in his ſentence, that he was
“auðtor iniqui nominis et fignifer—The chief promoter of a wicked
cauſe.” . Now it was true that Paul was an ačtive leading man in propa-
gating chriſtianity. But, Firſt, It was utterly falſe that that was a ſeół ;
he did not draw people to a party or private opinion, nor did he make his
own opinions their rule. True chriſtianity eſtabliſhes that which is of
common concern to all mankind, publiſhes good-will to men, and ſhews
us God in Chriſt reconciling the world to himſelf, and therefore cannot
be thought to take its riſe from ſuch narrow opinions and private in-
tereſts as ſe&ts owe their original to. True chriſtianity has a dire&t ten-
dency to the uniting of the children of men, and the gathering of them
together in one ; and, as far as it obtains its juſt power and influence
upon the minds of men, will make them meek and quiet, and peaceable
and loving, and every way eaſy acceptable and profitable one to another,
and therefore is far from being a ſe&t, which is ſuppoſed to lead to divi-
fion, and to ſow diſcord. True chriſtianity aims at no worldly benefit
or advantage, and therefore muſt by no means be called a ſect. Thoſe
that eſpouſe a ſect, are governed in it by their ſecular intereſt, they
aim at wealth and honour; but the profeſſors of chriſtianity are ſo far
from this, that they expoſe themſelves thereby to the loſs and ruin of all
that is dear to them in this world. Secondly, It is invidiouſly called the
Ject of the Nazarenes, by which Chriſt was repreſented as of Nazareth,
whence no good thing was expected to ariſe ; whereas he was of Bethle-
hem, where the Meſfiah was to be born. Yet he was pleaſed to call him-
ſelf, Jeſus of Nazareth, ch. 22.8. And the ſcripture has put an honour
on the name, Matth. 2. 23. And therefore though intended for a re-
proach, the chriſtians had no reaſon to be aſhamed of ſharing with their
Maſter in it. Thirdly, It was falſe that Paul was the author or ſtandard-
bearer of this ſeót; for he did not draw people to himſelf, but to Chriſt ;
did not preach himſelf, but Chriſt Jeſus. .’
[4.] Paul had a veneration for the temple, as it had been the place
which God choſe, to put his name there, and had lately himſelf with re-
verence attended the temple-ſervice; and yet it is here charged upon him,
that he went about to profane the temple, and that he deſignedly put con-
tempt upon it, and violated the laws of it, v. 6. Their proof of this
failed; for the matter of fačt they alleged, was utterly falſe, and they
knew it, ch. 21. 29.
(2.) That the courſe of juſtice againſt Paul was obſtructed by the chief
Captal I). -- " -
* They pleaded that they “took him, and would have judged him
according to their law.” This was falſe ; they did not go about to judge
him according to their law, but, contrary to all law and equity, went
about to beat him to death, or to pull him to pieces, without hearing what
he had to ſay for himſelf; went about, under pretence of having him into
their court, to throw him into the hands of ſuffians that lay in wait to ,
deſtroy him. Was this judging him according to their law P It is eaſy
for men, when they know what they ſhould have done, to ſay, that they
would have done, when they meant nothing leſs.
[2.] They refle&ted upon the chief captain as having done them an
- THE ACTS, XXIV.
injury in reſcuing Paul out of their hands; whereas he therein not only
did him juſtice, but them the greateſt kindneſs that could be, in pre-
venting the guilt they were bringing upon themſelves. “ The chief
captain Lyſias came upon us, and with great violence” (but really, on
more than was neceſſary) “took him out of their hands,” v. 7. See how
perſecutors are enraged at their diſappointments, which they ought to be
thankful for. When David in a heat of paſſion was going upon a bloody
enterpriſe, he thanked Abigail for stopping him, and God for ſending
her to do it, ſo ſoon did he correót and recover himſelf. But theſe cruel
men juſtify themſelves, and reckon him their enemy, who kept them (as
David there ſpeaks) from ſhedding blood with their own hands.
[3.] They referred themſelves to Felix and his judgment, yet ſeeming
uneaſy that they were under a neceſſity of doing ſo, the chief captain
having obliged them to it ; (v. 8.) “ It was he that forced us to give
your excellency this trouble, and ourſelves too; for,” First, “ He com-
manded his acauſers to come to thee, that thou mighteſt hear the charge,
when it might as well have been ended in the inferior court.” Secondly,
“He has left it to thee to examine him, and try what thou canſt get
out of him, and whether thou canſt by his confeſſion come to the know-
ledge of thoſe things which we lay to his charge.”
III. The affent of the Jews to this charge which Tertullus exhibited;
(v. 9.) “ They confirmed it, ſaying, that thoſe things were ſo.”
1. Some think this ſpeaks the proof of their charge by witneſſes upon
oath, that were examined as to the particulars of it, and atteſted them.
And no wonder, if when they had found an orator that would ſay it,
they found witneſſes that would swear it, for money.
2. It rather ſeems to intimate the approbation which the High Prieſt
and the elders gave to what Tertullus ſaid. Felix aſked them, “Is this
your ſenſe, and is it all that you have to ſay ?” And they anſwered,
“Yes, it is ;” and ſo they made themſelves guilty of all the falſehood that
was in his ſpeech. Thoſe that have not the wit and parts to do miſchief
with, that ſome others have, that cannot make ſpeeches and hold diſputes
againſt religion, yet make themſelves guilty of the miſchiefs that others
do, by aſſenting to that which others do, and ſaying, Thoſe things are ſo;
repeating, and ſtanding by what is faid, to pervert the right ways of the
Lord. Many that have not learning enough to plead for Baal, yet have
wickedneſs enough to vote for Baal.
10. Then Paul, after the governor had beckoned unto
him to ſpeak, anſwered, Foraſmuch as I know that thou
haſt been of many years a judge unto this nation, I do the
more cheerfully anſwer for myſelf: 11. Becauſe that thou
mayeft underſtand, that there are yet but twelve days.
ſince I went up to Jeruſalem, to worſhip. 12. And they
neither found me in the temple diſputing with any man,
neither raiſing up the people, neither in the ſynagogues,
nor in the city: 13. Neither can they prove the things
whereof they now accuſe me. 14. But this I confeſs unto
thee, that after the way which they call hereſy, ſo worſhip
I the God of my fathers, believing all things which are
written in the law and the prophets: 15. And have hope
toward God, which they themſelves alſo allow, that there
ſhall be a reſurre&tion of the dead, both of the juſt and un-
juſt. 16. And herein do I exerciſe myſelf, to have always
a conſcience void of offence toward God, and toward men.
17. Now after many years I came to bring alms to my na-
tion, and offerings. 18. Whereupon certain Jews from
Aſia found me purified in the temple, neither with multi-
tude nor with tumult. 19. Who ought to have been here
before thee, and objećt, if they had aught againſt me. 20.
Or elſe let theſe ſame here ſay, if they have found any
evil-doing in me, while I ſtood before the council, 21. Ex-
cept it be for this one voice, that I cried ſtanding among
them, Touching the reſurreótion of the dead I am called
in queſtion by you this day.
* * * 3.3°,
We have here Paul's defence of himſelf, in anſwer to Tertullus’ charge,
and there appears in it a great deal of the ſpirit of wiſdom and holineſs,
& '...
v- . .
*
|
i
|
Paul's third Defence.
and an accompliſhment of Chriſt’s promiſe to his followers, that when
they were before governors and kings, for his ſake, it ſhould be “given
them in that ſame hour what they ſhould ſpeak.” Though Tertullus
had ſaid a great many provoking things, yet Paul did not interrupt him,
but let him go on to the end of his ſpeech, according to the rules of de-
cency, and the method in courts of juſtice, that the plantiff be allowed to
finiſh his evidence before the defendant begins his plea. And when he
had done, he did not preſently fly out into paſſionate exclamations againſt
the iniquity of the times and the men, (“O tempora, O mores—Oh,
the degeneracy of the times P’) but he waited for a permiſſion from the
judge to ſpeak in his turn, and had it. The governor beckoned to him to
|ſpeak, v. P0. And now he alſo may have leave to ſpeak out, under the
protećtion of the governor, which was more than he could obtain yet.
And when he did ſpeak, he made no refle&tions at all upon Tertullus ;.
he knew he ſpake for his fee, and therefore deſpiſed what he ſaid, and
levelled his defence againſt thoſe that employed him. And here,
I. He addreſſes himſelf very reſpectfully to the governor, and with a
confidence that he would do him juſtice. Here are no ſuch flattering
compliments as Tertullus ſoothed him up with, but, which was more
truly reſpectful, a profeſſion that he anſwered for himſelf cheerfully, and
with good aſſurance before him, looking upon him, though not as one
that was his friend, yet as one that would be fair and impartial. He
thus expreſſes his expectation that he would be ſo, to engage him to be ſo.
It was likewiſe the language of one that was conſcious to himſelf of his
own integrity, and whoſe heart did not reproach him, whoever did. He
did not ſtand trembling at the bar; on the contrary, he was very cheer-
ful, when he had one to be his judge, that was not a party, but an indif-
ferent perſon. Nay, when he confiders who his judge is, he anſwers the
more cheerfully ; and why ſo He does not ſay, “Becauſe I know thee
to be a judge of inflexible juſtice and integrity, that hateſt bribes, and in
giving judgment fearest God, and regardest not man ;” for he could not
juſtly ſay this of him, and therefore would not ſay it, though it were to
gain his favour ever ſo much ; but, “I the more cheerfully anſwer for
myſelf, becauſe I know thou haſ been many years a judge to this na-.
tion;” and that was very true. And being fo,. -
1. He could ſay of his own knowledge, that there had not formerly
been any complaints againſt Paul; ſuch clamours as they raiſed, are ge-
inerally againſt old offenders; but though he had long fitten judge there,
he never had Paul brought before him yet, till now ; and therefore he
was not ſo dangerous a criminal as he was repreſented to be.
2. He was well acquainted with the Jewiſh nation, and with their
temper and ſpirit; he knew how bigoted they were to their own way,
what furious zealots they were againſt all that did not comply with them,
how peeviſh and perverſe they generally were, and therefore would make
allowances for that in their accuſation of him, and not regard that which
he had reaſon to think came ſo much from party-malice. Though he
did not know him, he knew his proſecutors, and by that might gueſs.
what manner of man he was. -
II. He denies the facts that he was charged with, upon which their
charaćter of him was grounded. “Moving, ſedition, and profaning the
temple,” were the crimes for which he ſtood indićted ; crimes which
they knew the Roman governors were not accuſtomed to inquire, into,
and therefore they hoped that the governor would return him back to:
them to be judged by their law, and that was all they wiſhed for. But
Paul defines that though he would not inquire into the crimes, he would
protećt one that was unjuſtly charged with them, from thoſe whom he
knew to be ſpiteful and ill-natured enough. Now he would have him toº
underſtand, (and what he ſaid, he was ready, if required to make out by
witneſſes,) - -
1. That he came up to Jeruſalem on purpoſe to worſhip God in peace
and holineſs, ſo far was he from any defign to “move ſedition among
the people, or to profane the temple.” He came to keep up his com-
munion with the Jews, not to put any affront upon them.
2. That it was but twelve days ſince he came up to Jeruſalem, and he
had been fix days a priſoner; he was alone, and it could not be ſuppoſed
that in ſo ſhort a time he could do the miſchief they charged upon him.
And as for what he had dene in other countries, they knew nothing of
it but by uncertain report, by which the matter was very unfairly repre-
ſented.
3. That he had demeaned himſelf at Jeruſalem very quietly and peace-
ably, and had made no manner of ſtir. If it had been true, (as they al-
leged,) that he was a “mover of ſedition among all the Jews,” ſurely
he would have been induſtrious to make a party at Jeruſalem : but he
did not do ſo. He was in the temple, attending the public ſervice there;
THE ACTs, XXIV.
Paul’s third Defence.
he was in the ſynagogues where the law was read and opened ; he went
about in the city among his relations and friends, and converſed freely
in the places of concourſe, and he was a man of a great genius and an
aćtive ſpirit; and yet they could not charge him with offering any thing
either againſt the faith or againſt the peace of the Jewiſh church. (1.)
He had nothing in him of a contradićting ſpirit, as the movers of ſedition
have ; he had no diſpoſition to quarrel or oppoſe; they never found him
diſputing with any man, either affronting the learned with captious cavils,
or perplexing the weak and fimple with curious ſubtleties; he was
ready, if aſked, to give a reaſon of his own hope, and to give inſtrućtion
to others, but he never picked a quartel with any man about his religion,
nor made that the ſubjećt of debate and controverſy and perverſe diſ.
pute, which ought always to be treated of with humility and reverence,
with meekneſs and love. (2.) He had nothing in himſelf of a turbulent
ſpirit; “They never found me raiſing up the people, by incenſing them
againſt their governors in church or ſtate, or ſuggeſting to them fears
and jealoufies concerning public affairs, or by ſetting them at variance
one with another, or ſowing diſcord among them.” He behaved as be-
came a chriſtian and miniſter, with love and quietneſs, and due ſubjećtion
to lawful authority. The weapons of his warfare were not carnal, nor
did he ever mention or think of ſuch a thing as taking up arms for the
propagating of the goſpel, or the defence of the preachers of it; though
he could have made, perhaps, as ſtrong a party among the common peo-
ple as his adverſaries, yet he never attempted it. -
4. That as to what they had charged him with, of moving sedition in
other countries, he was wholly innocent, and they could not make good the
charge ; (v. 13.) “Neither can they prove the things whereof they now
, accuſe me.” Hereby, (1.) He maintains his own innocency; for when
he ſays, They cannot prove it, he means, The matter is not ſo. He was
no enemy to the public peace, he had done no real prejudice, but a great
deal of real ſervice, and would gladly have done more, to the nation of
the Jews. He was ſo far from having any antipathy to them, that he
had the ſtrongeſt affection imaginable for them, and a moſt paſſionate de-
fire of their welfare, Rom. 9. 1.3. (2.) He bemoans his own calamity,
that he was accuſed of thoſe things which could not be proved againſt
him. And it has often been the lot of very worthy good men to be
thus injured, to have things laid to their charge, which they awe at the
greateſt diſtance from, and abhor the thought of. But while they are
lamenting this calamity, this may be their rejoicing, even the testimony of
their conſciences concerning their integrity. (3.) He shews the iniquity
of his proſecutors, who ſaid that which they knew they could not prove,
and thereby did him wrong in his name, liberty, and life, and did the
judge wrong too, in impoſing upon him, and doing what in them lay to
pervert his judgment. (4.) He appeals to the equity of his judge, and
awakens him to look about him that he might not be drawn into a ſnare
by the violence of the proſecution. The judge muſt give ſentence “ſe-
cundum allegata & probata—according to that which is not only alleged,
but proved, and therefore must inquire, and make ſearch, and aſk dili-
gently, whether the thing be true and certain;” (Deut. 13. 14.) he can-
not otherwiſe give a right judgment.
III. He gives a fair and juſt account of himſelf, which does at once
both clear him from crime, and likewiſe intimate what was the true rea-
ſon of their violence in proſecuting him.
1. He acknowledges himſelf to be one whom they looked upon as a
heretic, and that was the reaſon of their ſpleen againſt him. The chief
captain had obſerved, and the governor now cannot but obſerve, an un-
common violence and fury in his proſecutors, which they know not what
to make of, but, gueſſing at the crime by the cry, conclude he muſt needs
have been a very bad man, only for that reaſon : now Paul here unriddles
the matter; I confeſs, that “in the way which they call hereſy, or a
ſe&t, ſo worſhip I the God of my fathers.” The controverſy is in a
matter of religion, and ſuch controverfies are commonly managed with
moſt fury and violence. Note, It is no new thing for the right way of
worſhipping God to be called herſy ; and for the beſt of God’s ſervants
to be ſtigmatized and run down as ſe&taries. The reformed churches
are called heretical ones by thoſe who themſelves hate to be reformed,
and are themſelves heretics. Let us therefore never be driven off from
any good way by its being put into an ill name; for true and pure chriſ-
tianity is never the worſe, nor to be the worſe thought of for its being
called hereſy; no, not though it be called ſo by the High Priest and the
elders. -
2. He vindicates himſelf from this imputation.
heretic, but he is not ſo ; for, -
(1.) He worships the God of his fathers, and therefore is right in the
Vol. V. No. 96.
They call Paul a
| oracle and touchſtone, and he ſpeaks and acts according to them.
Objećt of his worſhip; he does not ſay, “Let us go after other gods,
which we have not known, and let us' ſerve them,” as the falſe prophet.
is ſuppoſed to do, Deut. 13. 2. If ſo, they might juſtly call his way.
hereſy, a drawing of them aftde into a by-path, and a dangerous one ; but
àe worſhips the God of Abraham, Iſaac, and Jacob, not only the God
whom they worſhipped, but the God who took them into covenant with
himſelf, and was, and would be, called their God. Paul adheres to that .
covenant, and ſets up no other in oppoſition to it. The “promiſe made
unto the fathers, Paul preached, as fulfilled to the children,” (ch. 13.
32, 33.) and ſo directed both his own devotions, and thoſe of others, to
God, as the God of their fathers. He alſo refers to the practice of all
his pious anceſtors; I worship the ſame God that all my fathers wor-
shipped; his religion was ſo far from being chargeable with novelty,
that it gloried in its antiquity, and in an uninterrupted ſucceſſion of its
profeſſors. Note, It is very comfortable in our worſhipping God, to
have an eye to him as the God of our fathers. Our fathers truſted in
him, and were owned by him, and he engaged to be their God, and the
God of their ſeed. He approved himſelf their’s, and therefore if we ſerve
him as they did, he will be our's ; what an emphaſis is laid upon that,
“He is my father’s God, and I will exalt him,” Dxod. 15, 2.
(2.) He “believes all things which are written in the law and the
prophets,” and therefore is right in the rule of his worſhip ; his religion
is grounded upon, and governed by, the holy ſcriptures; they *:
e
receives the ſcriptures entire, and believes, all things that are there writ-
ten ; and he receives them pure, for he ſays no other things than what are
contained in them; as he explains himſelf, ch. 26, 22. He ſets not up
any other rule of faith or pračtice but the ſcriptures—not tradition, nor
the authority of the church, or the infallibility of any man or company
of men on earth, or the light within, or human reaſon ; but divine reve-
lation, as it is in the ſcripture, is that which he reſolves to live and die
by, and therefore he is not a heretic.
(3.) He has his eye upon a future ſtate, and is a believing expectant
of that, and therefore is right in the end of his worſhip. They that
turn aſide to hereſy, have a regard to this world, and ſome ſecular intereſt,
but Paul aims to make heaven of his religion, and neither more or leſs ;
(v. 15.) I have hope toward God, all my expe&tation is from him, and
therefore all my define is toward him, and all my dependence upon him ;
my hope is toward God, and not toward the world; toward another
world, and not toward this. I depend upon God and upon his power,
that there shall be a resurrection of the dead at the end of time, of all,
both the just and unjust ; and the great thing I aim at in my religion, is,
to obtain a joyful and happy reſurre&tion, a ſhare in the resurrection of
the just.” Obſerve here, } .
[1..] That there ſhall be a resurrection of the dead, the dead bodies of
men, of all men from the beginning to the end of time ; it is certain, not
only that the ſoul does not die with the body, but that the body itſelf
ſhall live again; we have not only another life to live when our preſent
life is at an end, but there is to be another world, which ſhall commence
when this world is at an end, into which all the children of men muſt enter
at once by a resurrection from the dead, as they entered into this, one
after another, by their birth. -
[2.] It ſhall be a reſurre&tion both of the just and of the unjust ; the
ſančtified and the unſanétified; of thoſe that did well, and to them our
aviour has told us, that it will be a resurrection of life : and of thoſe
that did evil, and to them it will be a resurrection of condemnation, John
5. 29. See Dan. 12. 2. This implies that it will be a reſurrection to a
final judgment, by which all the children of men will be determined to
everläſting happineſs or miſery in a world of retribution, according to
what they were, and what they did, in this ſtate of prº bation and pre-
paration. The juſt ſhall riſe by virtue of their union with Chriſt as their
Head; the unjuſt ſhall riſe by virtue of Chriſt’s domii.on over them as
their Judge. - - -
[3.] Čod is to be depended upon for the reſurrečtion of the dead;
I have hope toward God, and in God, that there ſhall be a reſurrection ;
it ſhall be effected by the almighty power of God, in performance of
the word which God hath ſpoken ; ſo that they who doubt of it, betray
their ignorance both of the ſcriptures and of the power ºf God, Matth.
22. 29. - - -
[4.] The reſurre&tion of the dead is a fundamental article of our
creed, as it was alſ, of that of the Jewiſh church ; it is what they them-
selves also allow ; nay, it was the expectation of the cient patriarchs,
witneſs Job’s confeſſion of his faith ; but it is more cle rly revealed and
more fully confirmed by the goſpel, and the efore they who believed it,
- 3 B
*} THE ACTS, XXIV. Paul converſes with Feſtus.
ſhould have been thankful to the preachers of the goſpel for their expli-
cations and proofs of it, inſtead of oppoſing them.
[5.] In all our religion we ought to have any eye to the other world,
and to ſerve God in all inſtances, with a confidence in him, “that there
will be a reſurre&tion of the dead,” doing all in preparation for that, and
expecting our recompenſe in that.
(4.) His converſation is of a piece with his devotion; (v. 16.) “And
herein do I exerciſe myſelf, to have always a conſcience void of offence
toward God and toward men.” Prophets and their doćtrine were to be
tried by their fruits. Paul was far from having made shipwreck of a
ood conſcience, and therefore it is not likely he has made shipwreck of
the faith, the myſtery of which is beſt held in a pure conſcience. This
proteſtation of Paul’s is to the ſame purport with that which he made
before the High Prieſt ; (ch. 23, 1.) I have lived in all good conſcience;
and this was his rejoicing. Obſerve,
[1..] What was Paul’s aim and defire; to have a conſcience void of
offence. Either, Firſt, “A conſcience not offending ; not informing me
wrong, or flattering me, or dealing deceitfully with me, or in any thing
miſleading me.” Or, Secondly, A conſcience not offended it is like
Job’s reſolution, “ My heart ſhall not reproach ºne ; I will never give it
any occaſion to do ſo. This is what 1 am ambitious of, to keep upon *
good terms with my own conſcience, that it may have no cauſe either to
queſtion the goodneſs of my ſpiritual ſtate, or to quarrel with me for
any particular ačtion. I am as careful not to offend my conſcience as I
am not to offend a friend whom I daily converſe with ; nay, as I am not
to offend a magiſtrate whoſe authority I am under, and to whom I am
accountable ; for conſcience is God’s deputy in my ſoul.”
[2.] What was his care and endeavour, in purſuance of this ; “I
exercise myself—&awa. I make it my conſtant bufineſs, and govern my-
ſelf by this intention, I diſcipline myſelf, and live by rule,” (thoſe that
did ſo were called aſcetics, from the word here uſed,) “abſtain from
many a thing which my inclination leads me to, and abound in all the ex-
erciſes of religion that are moſt ſpiritual, with this in my eye, that I may |
keep peace with my own conſcience.” ~
[3.] The extent of this care; First, To all times; to have always a
conſcience void of offence, always void of groſs offence; for though Paul
was conſcious to himſelf that he had not yet attained perfection, and the
evil that he would not do yet he did ; yet he was innocent from the great
tranſgreſſion. Sins of infirmity are uneaſy to conſcience, but they do
not wound it, and waſte it, as preſumptuous fins do ; and though offence
may be given to conſcience, yet care muſt be taken that it be not an
abiding offence, but that by the renewed ačts of faith and repentance
the matter may be taken up again quickly. This however we muſt al.
ways exerciſe ourſelves in, and though we come short, we muſt follow af.
ter. Secondly, To all things ; both toward God, and toward man. His
conſcientious care extended itſelf to the whole of his duty, and he was
afraid of breaking the law of love, either to God or his neighbour ; con-
ſcience, like the magiſtrate, is “cuſtos utriuſque tabulae—the guardian
of each table.” We muſt be very cautious that we do not think, or
fpeak, or do anything amiſs, either againſt God or man, 2 Cor. 8. 21.
[4] The inducement to it; herein, iv távra, for this caſe ; ſo it may
‘be read. “Becauſe I look for the reſurre&tion of the dead and the life
of the world to come, therefore I thus exercise myself.” The confidera-
tion of the future state ſhould engage us to be univerſally conſcientious
in our preſent ſtate. - * .
* IV. Having made confeſſion of his faith, he gives a plain and faithful
Saccount of his caſe, and of the wrong done him by his perſecutors. Twice
he had been reſcued by the chief captain out of the hand of the Jews,
when they were ready to pull him to pieces, and he challenges them to
prove him guilty of any crime either time. -
1. In the temple; there they fell furiouſly upon him as an enemy to
their nation and the temple, ch. 21. 28. But was there any colour for ||
the charge 2 No, but evidence ſufficient againſt it. (l.) It was very
hard to accuſe him as an enemy to their nation, when after long abſence
from Jeruſalem he came to bring alms to his nation, money which (though
"he had need enough himſelf of, yet) he had collected among his friends,
sfor the relief of the poor at Jeruſalem. He not only had no malice to
that people, but he had a very charitable concern for them, and was
ready to do them all good offices; and were they his adverſaries for his
love A Pſ. 109. 4. (2.) It was very hard to accuſe him of having pro-
famed the temple, when he brought offerings to the temple, and was him-
ſelf at charges therein, (ch. 21. 24.) and was found purifying himſelf in
the temple, according to the law, (v. 18.) and that in a very quiet decent
manner, “neither with multitude, nor with tumult;" though he was a ||
man ſo much talked of, he was far from coveting to ſhew himſelf when
he came to Jeruſalem, or of being crowded after, but went to the temple,
as much as was poſſible, incognito ; they were Jews from Aſia, his ene-
mies, that made him to be taken notice of ; they had no pretence to
make a tumult and raiſe a multitude againſt him, for he had neither mul-
titude nor tumult for him. And as for what was perhaps ſuggeſted to
Felix, that he had brought Greeks into the temple, contrary to their law,
and the governor ought to reckon with him for that, the Romans having
ſtipulated with the nations that ſubmitted to them, to preſerve them in
their religion, he challenges them to prove it ; (v. 19.) “Thoſe Jews
of Afia ought to have been here before thee, that they might have been
examined, whether they had aught against me, that they would stand
by and ſwear to ;” for ſome that will not ſcruple to tell a lie, have
ſuch heavings of conſcience, that they ſcruple confirming it with an
oath. •
2. In the council ; “Since the Jews of Aſia are not here to prove
any thing upon me done amiſs in the temple, let theſe ſame that are here,
the High Priest and the elders, ſay, whether they have found any evil
doing in me, or if I were guilty of any miſdemeanor when I stood ºfore
the council, when alſo they were ready to pull me in pieces, v. 20. When
I was there, they could not take offence at any thing I ſaid ; for all I
ſaid, was, ‘Touching the reſurre&tion of the dead I am called in queſ-
tion by you this day,’ (v. 21.) which gave no offence to any but the
Sadducees. This, I hope, was no crime, that I ſtuck to that which is
the faith of the whole Jewiſh church, excepting thoſe whom they them-
ſelves call heretics.” -
22. And when Felix heard theſe things, having more
perfeót knowledge of that way, he deferred them, and
ſaid, When Lyſias the chief captain ſhall come down, I will
know the uttermoſt of your matter. , 23. And he com-
manded a centurion to keep Paul, and to let him have li-
berty, and that he ſhould forbid none of his acquaintance
|to miniſter or come unto him. 24. And after certain days,
when Felix came with his wife Druſilla, who was a Jeweſs,
he ſent for Paul, and heard him concerning the faith in
Chriſt. 25. And as he reaſoned of righteouſneſs, temper-
ance, and judgment to come, Felix trembled, and anſwered,
| Gothy way for this time; when I have a convenient ſeaſon,
I will call for thee. 26. He hoped alſo that money ſhould
| have been given him of Paul, that he might looſe him :
wherefore he ſent for him the oftener, and communed
with him. 27. But after two years Porcius Feſtus came
into Felix’s room ; and Felix, willing to ſhew the Jews a.
pleaſure, left Paul bound.
We have here the reſult of Paul’s trial before Felix, and what was thé.
conſequence of it. - -
I. Felix adjourned the cauſe, and took further time to confider of it;
(v. 22.) He had a more perfect knowledge of that way which the Jews.
called hereſy, than the High Prieſt and the elders thought he had ; he
underſtood ſomething of the chriſtian religion ; for, living at Caeſarea,
where Cornelius, a Roman centurion, was, who was a chriſtian, from him
and others he had got a notion of chriſtianity, that it was not ſuch an
evil thing as it was repreſented ; he himſelf knew ſome of that way to be
honeſt good men, and very conſcientious, and therefore he put off the
proſecutors with an excuſe, “ When the chief captain shall come down
hither, I will know the uttermost of your matter, or I shall know the truth,
whether this Paul did go about to raise sedition, or no ; you are parties,
he is an indifferent perſon. Either Paul, deſerves to be puniſhed for
raiſing the tumult, or you do for doing it yourſelves, and then charging
it upon him ; and I will hear what, he ſays, and determine accordingly
between you.” Now, -
It was a diſappointment to the High Prieſt and the elders, that Paul
was not condemned, or remitted to their judgment, which they wiſhed for
and expected. But thus ſometimes God reſtrains the wrath of his
people’s enemies by the agency, not of their friends, but of ſuch as are
ſtrangers to them. And though they be fo, if they have but ſome
Knowledge of their way, they cannot but appear for their protećtion.
2. It was an injury to Paul, that he was not releaſed. Felix ought
THE Acts, xxy.
to have avenged him of his adversaries, when he ſo plainly ſaw there was
nothing but malice in the proſecution, and to have “ridded him out of
the hand of the wicked,” according to the duty of a judge, Pſ, 82.4.
But he was a judge that neither feared God, nor regarded man, and what
good could be expected from him It is a wrong not only to deny juſ.
tice, but to delay it. . .
II. He continued the priſoner in cuſtody, and would not take bail for
him; elſe here at Caeſarea Paul had a ſufficient number of friends that
would gladly have been his ſecurity. Felix thought a man of ſuch a
public charaćter as Paul was, had many friends, as well as many enemies,
and he might have an opportunity of obliging them, or making a hand
of them, if he did not preſently releaſe him, and yet did ſhew him coun-
tenance; and therefore, '.
1. He continued him a priſoner, commanded a centurion or captain to
keep him, v. 23. He did not commit him to the common jail, but being
firſt made an army-priſoner, he ſhall ſtill be ſo. -
2. Yet he took care he ſhould be a priſoner at large—in libera custodia;
his keeper muſt let him have liberty, not bind him, or lock him up, but
make his confinement as eaſy to him as poſſible; let him have the liberty
of the caſtle, and, perhaps, he means liberty to take the air, or go abroad
upon his parole ; and Paul was ſuch an honeſt man, that they might
take his word for his return. The High Prieſt and the elders grudged
him his life, but Felix generouſly allows him a ſort of liberty; for he
had not thoſe prejudices againſt him and his way that they had ; he alſo
gave orders that none of his friends ſhould be hindered from coming to
him ; the centurion muſt not forbid any of his acquaintance from minister-
ing to him ; and a man’s priſon is as it were his own houſe, if he has but
his friends about him.
III. He had frequent converſation with him afterward in private,
once particularly, not long after his public trial, v.24, 25. Obſerve,
1. With what deſign Felic sent for Paul : he had a mind to have ſome
talk with him concerning faith in Christ, the chriſtian religion; he had
forme knowledge of that way, but he deſired to have an account of it from
Paul, who was ſo celebrated a preacher of that faith, above the reſt.
Thoſe that would enlarge their knowledge, muſt diſcourſe with men of
their own profeſſion; and thoſe that would be acquainted with any pro-
feſſion, ſhould conſult thoſe that excel in the knowledge of it; and there-
fore Felix has a mind to talk with Paul more freely than he could in open
court, where he obſerved Paul upon his guard, concerning the faith of
Christ ; and this only to ſatisfy his curioſity, or rather the curioſity of
his wife Drusilla, who was a Jewess, daughter of Herod Agrippa, that
was eaten of worms ; being educated in the Jewiſh religion, ſhe was more
inquiſitive concerning the Chriſtian religion, which pretended to be the
perfeótion of that, and defired to hear Paul diſcourſe of it. But it was
no great matter what religion ſhe was of ; for, whatever it was, ſhe was
a reproach and ſcandal to it; a Jeweſs, but an adultereſs; ſhe was another
man’s wife when Felix took her to be his wife, and fhe lived with him in
whoredom, and was noted for an impudent woman, yet ſhe defires to hear
£oncerning the faith of Christ. Many are fond of new notions and ſpecu-
lations in religion, and can hear and ſpeak of them with pleaſure, who
yet hate to come under the power and influence of religion ; can be con-
tent to have their judgments informed, but not their lives reformed. -
2. What the account was which Paul gave him of the chriſtian reli-
gion; by the idea he had of it, he expected to be amuſed with 3. mystical
divinity, but as Paul repreſents it to him, he is alarmed with a practical
divinity. Paul, being aſked concerning the faith in Christ, reaſoned (for
Paul was always a rational preacher) concerning “righteouſneſs, tem-
perance, and a judgment to come.” It is probable that he mentioned to
him the peculiar doćtrine of chriſtianity concerning the death and reſur-
re&tion of the Lord Jeſus, and his being “ the Mediator between God
and man;” but he haſtened to his application, in which he defigned to
come home to the conſciences of his hearers, and he diſcourſed with
clearneſs and warmth “ of righteouſneſs, temperance, and judgment to
come ;” and there he ſhewed, º
(1.) That the faith in Christ is deſigned to enforce upon the children
of men the great laws. of juſtice and temperance. “The grace of God
teacheth us to live ſoberly and righteouſly,” Tit. 2. 12. Juſtice and
temperance are celebrated virtues among the heathen moraliſts; if the
do&rine Paul preaches, which Felix has heard of as proclaiming liberty,
will but free him from an obligation to theſe, he will readily embrace it; .
“No,” ſays Paul, “it is ſo far from doing ſo, that it ſtrengthens the
obligations of thoſe ſacred laws; it binds all under the higheſt penalties |
to be honeſt in all their dealings, and to render to all their due ; to
*
Felix trembles.
tion.” The world, and the flesh being in our baptiſm renounced, all our
purſuits of the world, and all our gratifications of the defires of the body,
are to be under the regulations of religion. Paul reaſoned of righteous-
ness and temperance, to convince Felix of his unrighteousness and intem-
perance, which he had been notoriouſly guilty of; that, ſeeing the odiouſ-
neſs of them, and his obnoxiouſneſs to the wrath of God for thesn, º:
5. 6.) he might enquire concerning the faith of Christ, with a reſolution
to embrace it. * . . . . . -
(2.) That by the doćtrine of Chriſt is diſcovered to us, the judgment
to come, by the ſentence of which the everlaſting ſtate of all the children
of men will be finally and irreverſibly determined. Men have their duty
now, Felix hath his ; but “ God’s day is coming, when every one ſhall
give account of himſelf to God, the Judge of all.” Paul reaſoned con-
cerning this ; he ſhewed what reaſon we have to believe that there is a
judgment to come, and what reaſon we, have, in confideration thereof, to
be religious. - : " - . . . .
Now, from this account of the heads of Paul’s diſcourſe, we may
gather, [1] That Paul in his preaching had no reſpect of perſons, for
the word of God, which he preached, has not : he urges the ſame con-
vićtions and inſtructions upon the Roman governor, that he did upon other
|
people. . [2.] That Paul in his preaching aimed at the conſciences of
men, and came cloſe to them; ſought not to pleaſe their fancy, or gra-
tify their curioſity, but led them to a fight of their fins, and a ſenſe of
their duty and intereſt. [3] That Paul preferred the ſerving of Chriſt,
and the ſaving of ſouls, before his own ſafety. He lay at the mercy of
Felix, who had power (as Pilate ſaid) to crucify him, (or, which was as
bad, to deliver him back to the Jews,) and he had power to release him.
Now when Paul had his ear, and had him in a good humour, he had a
fair opportunity of ingratiating himſelf with him, and obtaining a releaſe,
nay, and of incenſing him againſt his proſecutors ; and on the contrary,
if he diſobliged him, and put him out of humour, he may do himſelf a
great diſkindneſs by it ; but he is wholly negligent of theſe conſidera-
tions, and is intent upon doing good, at leaſt diſcharging his duty. [4.]
That Paul was willing to take pains, and run hazards, in his work, even
there where there was little probability of doing good. Felix and Dru-
filla were ſuch hardened finners, that it was not at all likely they ſhould
be brought to repentance by Paul’s preaching, eſpecially under ſuch diſ.
advantages; and yet Paul deals with them, as one that did not deſpair
of them. “Let the watchmen give fair warning, and then they have
delivered their own ſouls,” though they ſhould not prevail to deliver the
souls they watch for.
* 3. What impreſſions Paul’s diſcourſe made upon this great but bad
| man; Felic trembled, yºog& yewéus, 3–being put into a fright, or made
a terror to himself, a magor-missabib, as Paſhur, Jer. 20.3, 4. Paul
never trembled before him, but he was made to tremble before Paul. “If
this be ſo, as Paul ſays, what will become of me in another world If
the unrighteous and intemperate will be condemned in the judgment io
come, I am undone, for ever undone, unleſs I lead a new courſe of life.”
We do not find that Drufilla trembled, though ſhe was equally guilty, for
ſhe was a Jeweſs, and depended upon the ceremonial law, which ſhe ad-
hered to the obſervance of, to juſtify her; but Felix for the preſent
could faſten upon nothing to pacify his conſcience, and therefore trem-
bled. See here,
(1.) The power of the word of God, when it comes with commiſſion;
it is ſearching, it is ſtartling, it can ſtrike a terror into the heart of the
moſt proud and daring finner, by setting his sins in order before him, and
ſhewing him the terrors of the Lord. º
(2.) The workings of natural conſcience, when it is ſtartled and
awakened; it will fill the ſoul with horror and amazement at its own
deformity and danger. Thoſe that are themſelves “the terror of the
mighty in the land of the living,” have hereby been made a terror to
themselves. A proſpect of the judgment to come is enough to make the
ſtouteſt heart to tremble ; as when it comes indeed, it will make “the
mighty men, and the chief captains, to call in vain to rocks and mountains
to ſhelter them.” ->
-- 4. How Felix ſtruggled to get clear of theſe impreſſions, and to ſhake
off the terror of his convićtions; he did by them as he did by Paul’s
proſecutors, (v. 25.), he deferred them; he ſaid, “go thy way for this.
time, when I have a convenient ſeaſon I will call for thee.” (1.) He
trembled, and that was all. Paul’s trembling, (ch.9. 6.) and the jailer’s,
(ch. 16. 29.) ended in their converſion, but this of Felix did not. May.
are ſtartled by the word of God, who are not effectually changed by it.
Many are in fear of the conſequences of fin, and yet continue in love
deny themſelves, and to keep under the body, and bring it into ſubjec- || and league with fin. (2.) He did not fight againſt his convićtions, nos.
fly in the face of the word, or of the preacher of it, to be reviºd Qū
them for making his conſcience fly in his face; he did not ſay to Paul,
as Amaziah to the prophet, “Forbear, why ſhouldeſt thou be ſmitten ?”
He did not threaten him with a cloſer confinement, or with death, for
touching him (as John, Baptiſt did Herod) in the ſore place. But,
(3.) He artfully ſhifted off his convićtions, by putting off the proſecu-
tion of them to another time; he has nothing to objećt againſt what Paul
had ſaid, it is weighty and worth confidering, but, like a ſorry debtor,
he begs a day; Paul has ſpent himſelf, and has tired him and his lady,
and therefore, “Go thy way for this time, break off here, buſineſs calls
me away ; but when I have a convenient season, and have nothing elſe to
do, I will call for thee, and hear what thou haſt further to ſay.” Note,
[1..] Many loſe all the benefit of their convićtions, for want of ſtriking
while the iron is hot. If Felix, now that he trembled, had but aſked, as
Paul and the jailer did, when they trembled, What shall I do 2 he might
have been brought to the faith of Christ, and have been a Felir indeed,
happy for ever ; but by dropping his convićtions now, he loſt them for
ever, and himſelf with them. [2.] In the affairs of our ſouls delays are
dangerous; nothing is of more fatal conſequence than men’s putting off
their converſion from time to time. They will repent and turn to God.
but not yet; the matter is adjourned “to ſome more convenient ſeaſon,”
when ſuch a buſineſs or affair is compaſſed, when they are ſo much older;
and then convićtions cool and wear, off, good purpoſes prove to no pur-
poſe, and they are more hardcned than ever in their evil way. Felix put
off this matter to a more corvenient season, but we do not find that that
more convenient season ever came ; for the Devil cozens us of all our
time, by cozening us of the preſent time. The preſent ſeaſon is, without
doubt, the most convenient season. “ Behold, now is the accepted time.
To-day, if ye will hear his voice.”
IV. After all, he continued him a priſoner, and left him ſo, when two
years after he was removed from the government, v. 26, 27. He was
convinced in his conſcience “that Paul had done nothing worthy of
death or of bonds,” and yet had not the honeſty to releaſe him. To
little purpoſe had Paul reaſoned with him about righteousness, though he
then trembled at the thought of his own iniquity, who could thus perfiſt
in ſuch a palpable piece of injuſtice. But here we are told what prin-
ciples he was governed by herein; and they were ſuch as make the mat-
ter yet much worſe.
1. The love of money. He would not releaſe Paul, becauſe he hoped
to make his markets of him, and that at length his friends would make a
purſe to purchaſe his liberty, and then he would ſatisfy his conſcience by
releaſing him, when he could withal ſatisfy his covetouſneſs by it ; but
he cannot find in his heart to do his duty as a judge, unleſs he can get
money by it. “He hoped that money would have been given him of
Paul,” or ſomebody for him, and then he would have loosed him, and
fet him at liberty ; in hopes of that, he continues him a priſoner, and
“ſends for him the oftener, and communes with him;” not any more
about the faith of Christ, (he had had enough of that, and of the judg-
ment to come, Paul muſt not return to thoſe ſubječts, or go on.with them,)
but about his diſcharge, or ranſom rather, out of his preſent captivity.
He cannot for ſhame aſk Paul what he will give him to releaſe him, but
he ſends for him to feel his pulſe, and gives him an opportunity to aſk
what he would take to releaſe him. And now we ſee what became of
his promiſe both to Paul and to himſelf, that he would hear more of
Chriſt al.ſome other convenient ſeaſon. Here were many ſeaſons conve-
nient enough to have talked that matter through, but nothing is done in
it ; all his buſineſs now is to get money by Paul, not to get the knowledge
of Christ by him. . Note, It is juſt with God, to ſay concerning thoſe
who trifle with their convićtions, and think they can have the grace of
God at command when they pleaſe. “My Spirit ſhall no more ſtrive
with them.” When men will “not hear God’s voice to-day, while it
is called to-day,” the heart is commonly hardened by the deceitfulneſs
of ſºn. -
Paul was but a poor man himſelf, ſilver and gold he had none to give, to
purchaſe his liberty ; but Felix knew there were thoſe who wiſhed well
to him, who were able to affiſt him, he having lately colle&ted a deal of
money for the poor ſaints to relieve them ; it might alſo be expe&ted that
the rich ſaints ſhould contribute ſome to releaſe him, and I wonder it was
not done. Though Paul is to be commended that he would not bid
money to Felix, nor beg money of the churches, (his great and generous
foul diſdained bºh,) yet I know not whether his friends are to be com-
mended, nay, wººther they can be juſtified, in not doing it for him ; they
ought to have ſºlicited “the governor as preſſingly for him as his ene-
mics did againſt him;” and if a gift was neceſſary to make roomJor them,
- . . . & Tºrt Acts, xxv.
Paul’s fourth Defence.
(as Solomon ſpeaks,) and to bring them before great men, they might
lawfully have brought it. I ought not to bribe a man to do an unjuſt
thing, but if he will not do me juſtice without a fee, it is but doing my-
ſelf juſtice to give it him; and if they might do it, it was a ſhame they
did not do it; I bluſh for them, that they would let ſuch an eminent and
uſeful man as Paul lie in the jail, when a little money would have fetched
him out, and reſtored him to his uſefulneſs again. The chriſtians here at
Caeſarea, where he now was, had parted with their tears to prevent his
going to the priſon, (ch. 23. 13.) but could not find in their hearts to part
with their money to help him on.”. Yet there might be a providence of God
in it ; Paul’s bouds muſt be for the furtherance of the goſpel of Chriſt,
and therefore he muſt continue in bonds. However, this will not excuſe
Felix, who ought to have releaſed an innocent man, without demanding
or accepting any thing for it : the judge that will not do right without a
bride, will, no doubt, do wrong for a bribe. -
2. Men pleaſing. Felix was recalled from his government about two
years after this, and Porcius Feſtus was put in his place, and one ſhould
have expected he would have at leaſt concluded his government with this
aćt of juſtice, the releaſe of Paul ; but he did not, he left Paul bound,
and the reaſon here given, is, becauſe he was willing to do the Jews a
pleasure; though he would not deliver him to deth, to please them, yet
he would continue him a priſoner rather lºan offend them ; and he did it
in hope hereby to atone for the many offences he had done againſt them.
He did not thick Paul had either intereſt or inclination to complain of him
at court, for detaining him ſo long in cuſtody, againſt all law and equity ;
but he was jealous of the High Priest and ºlders, that they would be his
accuſers to the emperor for the wrongs he had done them, and therefore
hopes by gratifying them in this matter to ſtop their mouths. Thus
they who do ſome baſe things, are tempted to do more to ſcreen them-
ſelves, and bear them out. If Felix had not injured the Jews, he needed
not to have done this to pleaſe them ; but when he had done it, it ſeems
he did not gain his point ; the Jews, notwithſtanding this, accuſed him
to the emperor, and ſome hiſtorians ſay he was ſent bound to Rome by
Feſtus; and if ſo, ſurely his remembering how light he had made Paul’s
bonds, would help to make his own chain heavy. Thoſe that aim to
pleaſe God by doing good, will have what they aim at-; but ſo will not
they that ſeek to pleaſe men by doing evil. -
CHAP. XXV.
Some think that Felix was turned out, and Feſtus ſucceeded him, quickly
after Paul’s impriſonment; and that the two years, mentioned in the
close of the foregoing chapter, are to be reckoned from the beginning of
Nero's reign ; but it ſeems more natural to compute it from Paul's being
delivered into the hands of Felix ; however, we have here much the ſame
management of Paul’s caſe, as we had in the ſoregoing chapter; cogni-
zance is here taken of it, I. By Festus the governor; it is brought be-
Jore him by the Jews, v. 1..3. The hearing of it is appointed to be,
not at Jerusalem, as the Jews deſired, but at Caesarea, o. 4...6. The
Jews appear against Paul and accuſe him, (v. 7.) but he stands upon
his own innocency; (v. 8.) and to avoid the removing of the cause to
Jerusalem, which he was pressed to consent to, he at length appealed to
Caesar, v. 9...12. II. By king Agrippa, to whom Festus relates his
case ; (v. 13.21.) and Agrippa desires he might have the hearing of
it himself, v. 22. The court is accordingly set, and Paul brought to the
bar, (v. 23.) and Festus opens the cause, (v. 24.27.) to introduce
Paul’s defence in the next chapter. -
1. Nºw when Feſtus was come into the province, after
three days he aſcended from Caeſarea to Jeruſalem.
2. Then the High Prieſt and the chief of the Jews in-
formed him againſt Paul, and beſought him, 3. And de-
fired favour againſt him, that he would ſend for him to
Jeruſalem, laying wait in the way to kill him. 4. But
Feſtus anſwered, that Paul ſhould be kept at Caeſarea, and
that he himſelf would depart ſhortly thilher. 5. Let them
therefore, ſaid he, which among you are able, go down
with me, and accuſe this man, if there be any wickedneſs
in him. 6. And when he had tarried among them more
* An unwiſe and every way improper inſinuation.—Ed.
THE ACTS, XXV.
Paul’s fourth Defence.
than ten days, he went down unto Caeſarea ; and the next
day fitting on the judgment-ſeat, commanded Paul to be
brought. 7. And when he was come, the Jews which
came down from Jeruſalem ſtood round about, and laid
many and grievous complaints againſt Paul, which they
8. While he anſwered for himſelf, ſ
could not prove;
Neither againſt the law of the Jews, neither againſt the
temple, nor yet againſt Caeſar, have I offended any thing
at all. 9. But Feſtus, willing to do the Jews a pleaſure,
anſwered Paul, and ſaid, Wilt thou go up to Jeruſalem,
and there be judged of theſe things before me? Io. Then
ſaid Paul, I ſtand at Caeſar's judgment-ſeat, where I ought
to be judged: to the Jews have I done no wrong, as thou
very well knoweſt. 11. For if I be an offender, or have
committed any thing worthy of death, I refuſe not to die:
but if there be none of theſe things whereof theſe accuſe
me, no man may deliver me unto them. I appeal unto
Caeſar.
the council, anſwered, Haſt thou appealed unto Caeſar
Unto Cºeſar ſhalt thou go. *
We commonly ſay, “New lords, new laws new cuſtoms;” but here
was a new governor, and yet Paul had the ſame treatment with him
that he had with the former, and no better.
ſo juſt to him as he ſhould have been, for he does not releaſe him ; and
yet not ſo unjuſt to him as the Jews would have had him to be, for he
will not condemn him to die, nor expoſe him to their rage. Here is,
I. The preſſing inſtance which the High Priest and other Jews uſed
with the governor to perſuade him to abandon Paul; for to ſend him
to Jeruſalem was in effect to abandon him. -
1. See how ſpeedy they were in their applications to Feſtus concern-
ing Paul. As ſoon as ever he was come into the province, and had taken
poſſeſſion of the government, into which, probably, he was inſtalled at
Caesarea, within three days he went up to Jerusalem, to ſhew himſelf
there, and preſently the priests were upon him to proceed against Paul;
he ſtayed three days at Caesarea, where Paul was a priſoner, and we do
not find that in that time Paul made any application to him to release him,
though, no doubt, he could have made good friends, that he might hope
to have prevailed by ; but as ſoon as ever he comes up to Jerusalem, the
priests are in all haſte to make an intereſt with him against Paul. See
how reſtleſs a thing malice is Paul more patiently bears the lengthen-
ing out of his impriſonment than his enemies do the delay of his prosecu-
tion even to the death. *
2. See how ſpiteful they were in their application. They informed
the governor against Paul, (v. 2.) before he was brought upon a fair
trial, that ſo they might, if poſſible, prejudge the cauſe with the governor,
and make him a party, who was to be the judge. But this artifice,
though baſe enough, they could not confide in ; for the governor would
be ſure to hear him himſelf, and then all their informations against him
would fall to the ground; and therefore they form another proječt much
more baſe, and that is, to assassinate Paul before he came upon his trial.
Theſe inhuman helliſh methods which all the world profeſſes at least to
abhor, have theſe perſecutors recourſe to, to gratify their malice against
the goſpel of Christ, and this too under colour of zeal for Moſes. “Tan-
tum religio potuit ſuadere malorum—Such was their dire religious zeal.”
3. See how ſpecious the pretence was ; Now that “the governor was
himſelf at Jeruſalem, they defired he would ſend for Paul thither,”
and try him there, which would ſave the proſecutors a great deal of la-
bour, and looked most reaſonable, becauſe he was charged with having
profaned the temple at Jerusalem, and it is uſual for criminals to be tried
in the court where the fact was committed ; but that which they de-
ſigned, was to way-lay him as he was brought up, and to murder him
upon the road, ſuppoſing that he would not be brought up under ſo
strong a guard as he was ſent down with ; or, that the officers that were
to bring him up might be bribed to give them an opportunity for their
wickedneſs. It is ſaid, They deſired favour against Paul. The buſineſs
of proſecutors is to demand justice against one that they ſuppoſe to be a
criminal, and, if he be not proved fo, it is as much justice to acquit him
as it is to condemn him if he be. But to deſire favour against a priſoner,
VQL. V. No. 96.
12. Then Feſtus, when he had conferred with
Feſtus, like Felix, is not ||
and from the judge too, who ought to be of counſel for him, is a very
imprudent thing. The favour ought to be for the priſoner, “in favorem
vitae—to favour his life,” but here they deſire it against him. They
will take it as a favour if the governor will but condemn Paul, though
they can prove no crime upon him. - -
II. The governor’s reſolution that Paul ſhall take his trial at Caesarea,
where he now is, v. 4, 5. See how he manages the proſecutors.
1. He will not do them the kindneſs to send for him to Jerusalem; no,
he gave orders that Paul should he kept at Caesarea. It does not appear
that he had any ſuſpicion, much leſs any certain information, of their
bloody deſign to murder him by the way, as the chief captain had when
he sent him to Caesarea ; (ch. 23. 30.) but perhaps he was not willing ſo
far to oblige the High Priest and his party, or he would maintain the
honour of his court at Caesarea, and require their attendance there; or
he was not willing to be at the trouble or charge of bringing Paul up :
whatever was his reaſon for refuſing it, God made uſe of it as a means of
preſerving Paul out of the hands of his enemies. Perhaps now they were
more careful to keep their conſpiracy ſecret than they had been before,
that the diſcovery of it might not be now, as it was then, the defeat of it.
But though God does not, as then, bring it to light, yet he finds another
way as effectual, to bring it to nought, by inclining the heart of the go-
vernor, for ſome other reaſons, not to remove Paul to Jerusalem. God
is not tied to one method, in working out ſalvation for his people; he
can ſuffer the deſigns againſt them to be coacealed, and yet not ſuffer
them to be accompliſhed; and can make even the carnal policies of great
men to ſerve his gracious purpoſes. - -
2. Yet he will do them the justice, to hear what they have to ſay
against Paul, if they will go down to Casarea, and appear against him
there. “Let them among you who are able, able in body and purſe for
| ſuch a journey, or able in mind and tongue to manage the proſecution;
let those among you, who are fit to be managers, go down with me and
| accuse this man ; or thoſe who are competent witneſſes, who are able to
prove any thing criminal upon him, let them go, and give in their evidence,
if there be any such wickedness in him as you charge upon him.” Feſtus
will not take it for granted, as they defire he ſhould, that there is wicked-
ness in him, till it is proved upon him, and he has been heard in his own
defence; but if he be guilty, it lies upon them to prove him ſo.
III. Paul’s trial before Feſtus; he ſtayed “ at Jeruſalem about ten
days, and then went down to Caeſarea,” and the proſecutors it is likely,
in his retinue : for he ſaid, they ſhould go down with him ; and fince
they are ſo eager in the proſecution, he is willing this cauſe ſhould be firſt
called ; and, that they may haſten home, he will diſpatch it the next day.
Expedition in adminiſtering juſtice is very commendable, provided more
haſte be not made than good ſpeed. - e
Now here we have, & - -
1. The court ſet, and the priſoner called to the bar. Feſtus ſat in the
judgment-ſeat, as he uſed to do when any cauſe was brought before him,
that was of conſequence, and he commanded Paul to be brought, and make
his appearance, v. 6. Chriſt, to encourage his diſciples, and keep up
their ſpirits under ſuch awful trials of their courage as this was to Paul,
promiſed them, that the day ſhould come when they “ſhould fit on
thrones, judging the tribes of Iſrael.” -
2. The proſecutors exhibiting their charge againſt the priſoner;
(v. 7.) The Jews stood round about, which intimates that they were
many. “Lord, how are they increaſed that trouble me !” It intimates
alſo that they were unanimous, they ſtood by one another, and reſolved
to hold together ; and that they were intent upon the proſecution, and
eager in clamouring against Paul ; they stood round about, if poſſible, to
frighten the judge into a compliance with their malicious defign ; how-
ever, to frighten the priſoner, and at leaſt to put him out of countenance;
but in vain; he had too juſt and ſtrong an aſſurance to be daſhed by
them. “ They compaſſed me about like bees, but they are quenched as
the fire of thorns,” Pſ. I 18. 12. “When they ſtood round about him,
they brought many and grievous accuſations againſt Paul,” ſo it ſhould
be read ; they charged him with high crimes and miſdemeanors; the
articles of impeachment were many, and contained things of a very
heinous nature; they repreſented him to the court as black and odious
as their wit and malice could contrive; but when they had opened the
cauſe as they thought fit, and came to the evidence, there they failed ;
they could not prove what they alleged against him, for it was all falſe,
and the complaints groundleſs and unjuſt ; either the fact was not as they
opened it, or there was no fault in it; “they laid to his charge things
that he knew not,” nor they neither. ... It is no new thing for the most
excellent ones of the earth to have “all manner of evil ſaid againſt them.
3. C.
THE ACTS, XXV.
falſely, not only in the ſong of the drunkards, and upon the ſeat of the \
ſcornful, but even before the judgment-ſeat.” *
3. The priſoner’s inſiſting upon his own vindication, v. 8. Whoever
reproaches him, his own heart does not, and therefore his own tongue
ſhall not ; “though he die, he will not remove his integrity from him.”
When it came to his turn to ſpeak for himſelf, he infiſted upon this
general plea, Not guilty; “Neither againſt the law of the Jews, nor
againſt the temple, nor yet againſt Caeſar, have I offended any thing at
all.” (1.) He had not violated the law of the Jews, nor taught any
doćtrine deſtructive of it. Did he make void the law by faith 3 No, he
eſtabliſhed the law.” Preaching Chriſt, the end of the law, was no of.
fence against the law. (2.) He had not profaned the temple, nor put
any contempt at all upon the temple-ſervice; his helping to ſet up the
goſpel-temple, did not at all offend against that temple, which was a type
of it. (3.) He had not offended against Caeſar, or his government. By
this it appears, that, now his cauſe being brought before the government,
to curry favour with the governor, and that they might ſeem friends to
Caeſar, they had charged him with ſome inſtances of diſaffection to the
preſent higher powers, which obliged him to purge himſelf as to that
matter, and to proteſt that he was no enemy to Caeſar, not ſo much as
they were, who charged him with being ſo.
IV. Paul’s appeal to the emperor, and the occaſion of it; this gave
the cauſe a new turn ; whether he had before deſigned it, or whether it
was a ſudden reſolve upon the preſent provocation, does not appear ; but
he had ſaid to him, “that he muſt bear witneſs to Chriſt at Rome,” for
there the emperor’s court was, ch. 23 11. We have here,
1. The propoſal which Feſtus made to Paul, to go and take his trial
at Jeruſalem, v. 9. “Feſtus was willing to do the Jews a pleaſure,”
inclined to gratify the proſecutors rather than the priſoner, as far as he
could go with ſafety “ againſt one that was a citizen of Rome,” and
therefore aſked him, whether he would be willing to go up to Jeruſalem,
and clear himſelf there where he had been accuſed, and where he might
have his witneſſes ready to vouch for him, and confirm what he ſaid. He
would not offer to turn him over to the High Priest and the Sanhedrim,
as the Jews would have had him ; but, “Wilt thou go thither, and be
judged, of theſe things before me * The prefident, if he had pleaſed,
might have ordered him thither, but he would not do it without his own
conſent, which, if he could have wheedled him to give it, would have
taken off the odium of it. In ſuffering times the prudence of the Lord's
people is tried as well as their patience; being “ſent forth therefore as
ſheep in the midſt of wolves,” they have need to be wise as serpents.
2. Paul’s refuſal to conſent to it, and his reaſons for it. He knew, if
he were removed to Jerusalem, notwithſtanding the utmoſt vigilance of the
prefident, the Jews would find ſome means or other to be the death of
him ; and therefore deſires to be excuſed, and pleads,
(1.) That, as a citizen of Rome, it was moſt proper for him to be
tried, not only by the preſident, but in that which was properly his
court, which ſat at Caeſarea; “I ſtand at Caeſar’s judgment-ſeat, where
I ought tº be judged,” in the city which is the metropolis of the pro-
vince. The court being held in Caſar’s name, and by his authority and
commiſſion, before one that was delegated by him, it might well be
ſaid to be his judgment ſeat, as, with us, all writs run in the name of the
ſovereign, in whoſe name all courts are held. Paul's owning “ that he
ought to be judged at Casſar’s judgment-ſeat,” plainly proves that
Chriſt’s miniſters are not exempted from the juriſdićtion of the civil
powers, but ought to be iſubject to them, as far as they can with a good
conſcience ; and, if they be guilty of a real crime, to ſubmit to their
cenſure; if innocent, yet to ſubmit to their inquiry, and to clear them-
ſelves before them. -
2.) That, as a member of the Jewiſh nation, he had done nothing to
make himſelf obnoxious to them; “To the Jews have I done no wrong,
as thou very well knoweſt.” It very well becomes thoſe that are inno-
cent, to plead their innocency, and to infiſt upon it; it is a debt we owe
to our own good name, not only not to “bear falſe witneſs againſt our-
ſelves,” but to maintain our own integrity, “againſt thoſe who bear falſe
witneſs againſt us.”
(3.) That he was willing to abide by the rules of the law, and to let
that take its courſe, v. 11. If he be guilty of any capital crime that de-
serves death, he will not offer, either to make reſiſtance, or to make his
eſcape; will neither flee from juſtice, nor fight with it ; I refuſe not to
die, but will accept of the punishment of mine iniquity. Not that all
“ who have committed anything worthy of death,” are obliged to accuſe
themſelves, and offer themſelves to juſtice; but when they are accuſed
Paul's fourth Defence.
and brought to juſtice, they ought to ſubmit, and to ſay, both God and
the government are righteous; it is neceſſary that ſome ſhould be made
examples.
But if he be innocent, as he proteſts he is, “If there be none of theſe
things whereof thºſe accuſe me, if the proſecution be malicious, and they
are reſolved to have my blood right or wrong, no man may deliver me
unto them, no, not the governor himſelf, without palpable injuſtice ; for
it is his buſineſs as much to protećt the innocent, as to puniſh the guilty;”
and he claims his protećtion. - -
3. His appealing to court; fince he is continually in danger of the
Jews, and one attempt is made after another to get him into their hands,
whoſe tender mercies were cruel, he flies to the dernier reſort—the last re-
fuge of oppreſſed innocency, and takes ſanctuary there, ſince he cannot
have juſtice done him in any other way; “I appeal unto Caeſar. Ra-
ther than be delivered to the Jews,” (which Feſtus Felic ſeems inclined
to conſent to,) “let me be delivered to Nero.” When David had
divers times narrowly eſcaped the rage of Saul, and concluded he was
ſuch a reſtleſs enemy that he ſhould one day perish by his hands, he cathe
to this reſolution, being in a manner compelled to it, “There is nothing
better for me than to take ſhelter in the land of the Philiſtines,” 1 Sam.
27. 1. So Paul here. But it is a hard caſe that a ſon of Abraham muſt
be forced to appeal to a Philiſtine, to a Nero, from thoſe who call them-
| it to his cognizance.
ſelves the ſeed of Abraham, and ſhall be ſafer in Gath or Rome than in
Jeruſalem “How is the faithful city become a harlot 1”
God puts it into his heart to do it, for the bringing about of that which iſ
V. The judgment given upon the whole matter. Paul is neither re-
leaſed nor condemned, his enemies hoped the cauſe would be ended in
his death, his friends hoped it would be ended in his deliver ance ; but it
proved neither ſo nor ſo, they are both diſappointed, the thing is left as
it was. It is an inſtance of the ſlow ſteps which Providence ſometimes
takes, not bringing things to an iſſue ſo ſoon as we expect, by which we
are often made aſhamed both of our hopes and of our fears, and are kept
ſtill waiting on God. The cauſe had before been adjourned to another
time, now to another place, to another court, that Paul’s tribulation
might work patience.
1. The preſident adviſes upon the matter; he conferred with the coun-
cil—per& roi avº.38Aie, not with the council of the Jews, that is called
avví3elow ; but with his own counſellors, who were always ready to affiſt
the governor with their advice. “In multitude of counſellors there is
ſafety;” and judges ſhould conſult both with themſelves and others be-
fore they paſs ſentence.
2. He determines to ſend him to Rome ; ſome think, Paul meant not
an appeal to Caesar’s perſon, but only to his court, the ſentence of which
he would abide by, rather than be remitted to the Jews’ council, and
that Feſtus might have choſen whether he would have ſent him to Rome,
or, at leaſt, whether he would have joined iſſue with him upon the ap-
peal; but, it ſhould ſeem, by what Agrippa ſaid, (ch. 26. 32.) “he
might have been ſet at liberty, if he had not appealed to Caeſar;” that,
by the courſe of the Roman law, a Roman citizen might appeal at any
time to a ſuperior court, even to the ſupreme ; as cauſes with us are re-
moved by certiorari, and criminals by habeas corpus, and as appeals are
often made to the houſe of peers. Feſtus therefore, either of choice or
of courſe, comes to this reſolution ; “Haſt thou appealed unto Caeſar 2
Unto Caeſar thou ſhalt go.” He found there was ſomething very ex-
traordinary in the caſe, which he was therefore afraid of giving judgment
upon, either one way or other ; and the knowledge of which he thought
would be an entertainment to the emperor, and therefore he tranſmitted
In our judgment before God, thoſe that by juſti-
fying themſelves, “appeal to the law, to the law they ſhall go,” and it
will condemn them ; but thoſe that by repentance and faith “appeal to
the goſpel, to the goſpel they ſhall go,” and it will ſave them. -
13. And after certain days king Agrippa and Bernice
came unto Caeſarea to ſalute Feſtus. 14. And when they
had been there many days, Feſtus declared Paul’s cauſe
unto the king, ſaying, There is a certain man left in bonds
by Felix : 15. About whom, when I was at Jeruſalem, the
chief prieſts and the elders of the Jews informed me, de-
firing to have judgment againſt him. 16. To whom I an-
ſwered, It is not the manner of the Romans to deliver any
man to die, before that he who is accuſed have the accuſers
face to face, and have licenſe to anſwer for himſelf con-
cerning the crime laid againſt him. 17. Therefore, when
THE ACTS, XXV.
Agrippa's Viſit to Feſtus.
they were come hither, without any delay on the morrow |
I ſat on the judgment-ſeat, and 1 commanded the man to
be brought forth. 18. Againſt whom when the accuſers
ſtood up, they brought none accuſation of ſuch things as
I ſuppoſed: 19. But had certain queſtions againſt him of
their own ſuperſtition, and of one Jeſus, which was dead,
whom Paul affirmed to be alive. 20. And becauſe l
doubted of ſuch manner of queſtions, I aſked him whether
he would go to Jeruſalem, and there be judged of theſe
matters. 21. But when Paul had appealed to be reſerved
unto the hearing of Auguſtus, I commanded him to be
kept till I might ſend him to Caeſar. 22. Then Agrippa
ſaid unto Feſtus, I would alſo hear the man myſelf. To-
morrow, ſaid he, thou ſhalt hear him. 23. And on the
morrow, when Agrippa was come, and Bernice, with great
pomp, and was entered into the place of hearing, with the
chief captains, and principal men of the city, at Feſtus’ com-
mandment Paul was brought forth. 24. And Feſtus ſaid,
King Agrippa, and all men which are here preſent with us,
ye ſee this man, about whom all the multitude of the Jews
have dealt with me, both at Jeruſalem, and alſo here, cry-
ing that he ought not to live any longer. 25. But when
I found that he had committed nothing worthy of death,
and that he himſelf hath appealed to Auguſtus, I have de-
termined to ſend him. 26. Of whom I have no certain
thing to write unto my lord. Wherefore I have brought
him forth before you, and eſpecially before thee, O king
Agrippa, that, after examination had, I might have ſome-
what to write. 27. For it ſeemeth to me unreaſonable to
ſend a priſoner, and not withal to ſignify the crimes laid
againſt him. - r
We have here the preparation that was made for another hearing of
Paul before king Agrippa, not in order to his giving judgment upon
him, but in order to his giving advice concerning him, or rather only to
gratify his curioſity. Chriſt had ſaid, concerning his followers, “ that
they ſhould be brought before governors and kings;” in the former
part of this chapter Paul was brought before Festus the governor, here
before Agrippa the king, for a testimony to both.
Here is, - ...'
I. The kind and friendly viſit which king Agrippa made to Festus,
now upon his coming into the government in that province ; (v. 13.)
“After certain days, king Agrippa came to Caeſarea.” Here is a royal
viſit; kings uſually think it enough to ſend their ambaſſadors to congra-
tulate their friends, but here was a king that came himſelf, that made the
majeſty of a prince yield to the ſatisfaction of a friend; for perſonal con-
verſe is the moſt pleaſant among friends. Obſerve,
1. Who the viſitants were ; (1.) King Agrippa, the ſon of that He-
rod, (ſurnamed Agrippa,) who killed James the apoſtle, and was himſelf
eaten of worms, and great grandſon of Herod the Great, under whom
Chriſt was born. Joſephus calls this Agrippa the younger ; Claudius
the emperor made him “king of Chalcis, and tetrarch of Trachonitis and
Abylene,” mentioned luke 3. 1. The Jewiſh writers ſpeak of him, and,
(as Dr. Lightfoot tells us) among other things relate this ſtory of him,
“That reading the law publicly, in the latter end of the year of releaſe,
as was enjoined, the king, when he came to thoſe words, (Deut. 17. 15.)
* Thou ſhalt not ſet a ſtranger king over thee, which is not of thy bre-
thren,” the tears ran down his cheeks, for he was not of the ſeed of Iſrael,
which the congregation obſerving, cried out, “Be of good comfort,
king Agrippa, thou art our brother ;’ for he was of their religion,
though not of their blood.” (2.) Bernice came with him, ſhe was his
own ſiſter, now a widow, the widow of his uncle Herod, king of Chalcis,
after whoſe death ſhe lived with this brother of hers, who was ſuſpected
to be too familiar with her, and after ſhe was a ſecond time married to
Polemon king of Cilicia, ſhe got to be divorced from him, and returned
to her brother king Agrippa. Juvenal, Sat. 6, ſpeaks of a diamond ring
which Agrippa gave to Bernice, his inceſtuous filter;
• * Berenices
In digito factus pretioſior; hunc dedit olim
Barbarus inceſta, dedit hunc Agrippa ſorori. . .
That far-fam'd gem which on the finger glow’d
Of Berenice, (dearer thence,) beſtow'd
By an inceſtuous brother.—-Gifford.
And both Tacitus and Suetonius ſpeak of a criminal intimacy afterward,
between her and Titus Veſpaſian. Drufilla, the wife of Félix, was an
other fiſter. Such lewd people were the great people generally in thoſe
times : “Say not that the former days were better.”
2. What the deſign of this viſit was ; they came to ſalute Feſtus, to
give him joy of this new promotion, and to wiſh him joy in it; they came
to compliment him upon his acceſſion to the government, and to keep up
a good correſpondence with him, that Agrippa, who had the government
of Galilee, might act in concert with Festus, who had the government
of Judea ; but, it is probable they came as much to divert themſelves, as
to ſhew reſpect to him, and to ſhare in the entertainments of his court,
and to ſhew their fine clothes, which would do vain people no good, if
they did not go abroad. - -
II. The account which Festus gave to king Agrippa of Paul, and his
caſe ; which he gave,
1. To entertain him, and give him ſome diverſion; it was a very
remarkable ſtory, and worth any man’s hearing, not only as it was ſur.
priſing and entertaining, but, if it were truly and fully told, very inſtruc-
tive and edifying ; and it would be particularly acceptable to Agrippa,
not only becauſe he was a judge, and there were ſome points of law and
practice in it well worth his notice, but much more as he was a Jew, and
there were ſome points of religion in it much more deſerving his cogni-
Z aſ CC. -
2. To have his advice, Feſtus was but newly come to be a judge,
at leaſt to be a judge in theſe parts, and therefore is diffident of himſelf
and of his own ability, and willing to have the counſel of thoſe that were
older and more experienced, eſpecially in a matter that had ſo much dif-
ficulty in it as Paul’s caſe ſeemed to have, and therefore he declared it to
the king.
Let us now ſee the particular account he gives to king Agrippa con-
cerning Paul, v. 14...21. : - x *
(1.) He found him a priſoner when he came into the government of
this province ; and therefore could not of his own knowledge give an
account of his cauſe from the beginning ; “There is a certain man left
in bonds by Felix :” and therefore if there were any thing amiſs in the
firſt taking of him into cuſtody, Feſtus is not to anſwer for that, for he
found him in bonds. When “Felix, to do the Jews a pleaſure, left Paul
bound ;” though he knew him to be innocent, he knew not what he did,
knew not but he might have fallen into worſe hands than he did fall into,
though they were none of the beſt. - -
(2.) That the Jewiſh Sanhedrim were extremely ſet againſt him ;
“The chief priests and the elders informed me againſt him as a dangerous
man, and not fit to live, and deſired he might therefore be condemned to
die.” Theſe being great pretenders to religion, and therefore to be ſup-
poſed men of honour and honeſty, Feſtus thinks he ought to give credit
to ; but Agrippa knows them better than he does, and therefore he de-
fires his advice in this matter. - -
(3.) That he had infiſted upon the Roman law in favour of the pri-
ſoner, and would not condemn him unheard; (v. 16.) “It is not the
manner of the Romans, who herein govern themſelves by the law of na-
ture and the fundamental rules of juſtice, to deliver any man to die, to
grant him to deſtruction,” (ſo the word is,) “ to gratify his enemies
with his deſtruction, “ before the accuſed has the accuſers face to face,”
to confront their teſtimony, and have both licenſe and time given him to
anſwer for himſelf.” He ſeems to upbraid them as if they reflected upon
the Romans and their government in aſking ſuch a thing, or expecting
that they would condemn a man without trying him ; “No,” ſays he,
“I would have you to know, whatever you may allow of among your-
ſelves, the Romans allow not of ſuch a piece of injuſtice among them.”
“Audi & alteram partem—Hear the other fide,” was become a proverb
among them. This rule we ought to be governed by in our private cen-
ſures in common converſation ; we muſt not give men ill characters, nor
condemn their words and actions till we have heard what is to be ſaid in
their vindication. See John 7. 51. w º
(...) That he had brought him upon his trial, according to the duty
of his place, v. 17. That he had been expeditious in it, and the profe-
cutors had no reaſon to complain of his being dilatory, for as ſoon as ever
they were come, (and we are ſure they loſt no time,) without any delay, on
THE ACTS, XXV.
the morrow, he had brought on the cauſe. He had likewiſe tried him in
the moſt ſolemn manner; he ſat on the judgment ſeat, as they uſed to do
in weightier cauſes, while thoſe that were of ſmall moment, they
judged de plano—upon even ground. He called a great court on purpoſe
}. the trial of Paul, that the ſentence might be definitive, and the cauſe
ended. - •
(5.) That he was extremely diſappointed in the charge they brought
againſt him ; (v. 18, 19.) “When the accuſers ſtood up againſt him, and
opened their indictment, they brought no accuſations of ſuch things as I
fuppoſed.” He ſuppoſed by the eagerneſs of their proſecution, and
their urging of it thus upon the Roman governors one after another, [1..]
That they had ſomething to accuſe him of that was dangerous either to
private property or the public peace ; that they would undertake to
prove him a robber, or a murderer; or a rebel againſt the Roman power;
that he had been in arms to head a ſedition ; that if he were not that
Egyptian who lately made an uproar, and commanded a party of cut-
throats, as the chief captain ſuppoſed him to be, yet that he was one of
the ſame kidney. Such were the outcries againſt the primitive chriſtians,
ſo loud, ſo fierce, that the ſtanders-by, who judged of them by thoſe
outcries, could not but conclude them the worſt of men ; and to repre-
ſent them ſo was the defign of that clamour, as it was againſt our Savi-
our. [2.] That they had ſomething to accuſe him of, that was cogniz-
able in the Roman courts, and which the governor was properly the
judge of, as Gallio expected; (ch. 18. 14.) otherwiſe it was abſurd and
ridiculous to trouble him with it, and really an affront to him.
But, to his great ſurpriſe, he finds the matter is neither ſo nor ſo ;
they had certain questions against him, inſtead of proofs and evidences
againſt him ; the worſt they had to ſay againſt him, was diſputable whe-
ther it was a crime or no ; moot-points, that would bear an endleſs debate,
but had no tendency to faſten any guilt upon him ; queſtions fitter for
the ſchools than for the judgment-seat. And they were queſtions of their
own superstition, ſo he calls their religion ; or rather, ſo he calls that
part of their religion which Paul was charged with doing damage to.
The Romans protećted their religion according to their law, but not
their ſuperſtition, nor the tradition of their elders. But the great queſ-
tion, it ſeems, was “concerning one Jeſus that was dead, whom Paul
affirmed to be alive.” Some think the ſuperſtition he ſpeaks of was the
chriſtian religion, which Paul preached, and that he had the ſame notion
of it that the Athenians had, that it was the introducing of a new daemon,
even Jeſus. See how ſlightly this Roman ſpeaks of Chriſt, and of his
death and reſurre&tion ; and of the great conti overſy between the Jews
and the Chriſtians, whether he were the Meſfiah promiſed or no ; and
the great proof of his being the Meſfiah, his reſurrečtion from the dead,
as if it were no more than this, There was one Jeſus that was dead, and
Paul affirmed he was alive. . In many cauſes iſſue is joined upon this
queſtion, whether ſuch a perſon that has been long abſent be living or
dead, and proofs are brought on both fides; and Feſtus will have it
thought that this is a matter of no more moment. Whereas this Jeſus,
whom he prides himſelf in being thus ignorant of, as if he were below
his notice, is he that “ was dead, and is alive, and lives for ever more, and
has the keys of hell and of death,” Rev. 1. 18. What Paul affirmed
concerning Jeſus, that he is alive, is a truth of ſuch vaſt importance, that
if it be not true we are all undone.
(6.) That therefore he had moved it to Paul, that the cauſe might
be adjourned to the Jewiſh courts, as beſt able to take cognizance of an
affair of this nature ; (v. 20.) “Becauſe I doubted of ſuch manner of
queſtions, and thought myſelf unfit to judge of things I did not under-
itand, ‘ I aſked him whether he would go to Jeruſalem,” appear before
the great Sanhedrim, and there be judged of thºſe matters P’’ He would
not force him to it, but ſhould be glad he would conſent to it, that he
might not have his conſcience burthened with a cauſe of this nature.
(7.) That Paul had choſen rather to remove his cauſe to Rome than
Agrippa's Viſit to Feſtus.
Feſtus makes ſuch a jeſt of, whether Jeſus be alive or no And nothing
would oblige him more than to hear Paul. Many great men think it
below them to take cognizance of the matters of religion, except they
can hear them like themſelves, in the judgment-ſeat. Agrippa would not
for all the world have gone to a meeting to hear Paul preach, any more
than Herod to hear Jeſus; and yet are both glad to have them brought
before them, only to ſatisfy their curioſity. Perhaps Agrippa defired
to hear him himſelf, that he might be in a capacity to do him a kindneſs,
and yet did him none, only put ſome credit upon him.
2. Feſtus granted it ; To-morrow thou shalt hear him. There was a
good providence in this, for the encouragement of Paul, who ſeemed
buried alive in his impriſonment, and deprived of all opportunities of
doing good; we know not of any of his epiſtles that bore date from his
priſon at Caeſarea; what opportunity he had of doing good to his
friends that viſited him, and perhaps to a little congregation of them that
might viſit him every Lord’s-day, was but a low and narrow ſphere
of uſefulneſs, ſo that he ſeemed to be thrown by as a “ deſpiſed broken
veſſel, in which there was no pleaſure ;” but this gives him an opportu-
nity of preaching Chriſt to a great congregation, and (which is more)
to a congregation of great ones. Felix heard him in private concernin
the faith of Chriſt. But Agrippa and Feſtus agree he ſhall be heard if
public. And we have reaſon to think that his ſermon in the next chap-
ter, though it might not be ſo inſtrumental as ſome other of his ſermons.
for the converſion of ſouls, redounded as much to the honour of Chriſt
and chriſtianity as any ſermon he ever preached in his life. |
3. Great preparation was made for it ; (v. 23.) The next day there
was a great appearance in the place of hearing, Paul and his cauſe being
much talked of, and the more for their being much talked against.
(1.) Agrippa and Bernice took this opportunity to ſhew themſelves
in ſtate, and to make a figure, and perhaps for that end deſired the occa-
fion, that they might ſee and be ſeen ; for they came with great pomp,
richly dreſſed with gold and pearl, and coſtly array ; with a great retinue
of footmer, in rich liveries, which made a ſplendid ſhew, and dazzled the
eyes of the gazing crowd. They came patro, noxx's payrzaixs—with
great fancy, ſo the word is. Note, Great pomp is but great fancy; it
neither adds any real excellency, nor gains any real reſpect, but feeds a
vain humour, which wiſe men would rather mortify than gratify. It is
but a ſhew, a dream, a fantaſtical thing, ſo the word fignifies ; ſuperficial,
and it passeth away. And the pomp of this appearance, would put one
for ever, out of conceit with pomp, when the pomp which Agrippa and
Bernice appeared in, was, [l.] Stained by their lewd charaćters, and
all the beauty of it fullied, and all virtuous people that knew them could
not but contemn them in the midſt of all this pomp as vile perſons, Pſ.
15. 4. [2.] Outſhone by the real glory of the poor priſoner at the bar,
What was the honour of their fine clothes, compared with that of his
wiſdom, and grace, and holineſs; his courage and conſtancy in ſuffering
for Chriſt His bonds in ſo good a cauſe were more glorious than their
chains of gold ; and his guards than their equipage. Who would be fond
of worldly pomp, that here ſees ſo bad a woman loaded with it, and ſo
ood a man loaded with the reverſe of it 2
(2.) The chief captain and principal men of the city took this oppoz-
tunity to pay their reſpects to Feſtus and to his gueſts ; it anſwered the
end of a ball at court, it brought the fine folks together in their fine
clothes, and ſerved for an entertainment. It is probable that Feſtus ſeat
Paul notice of it over-night, to be ready for a hearing the next morning
before Agrippa. And ſuch confidence had Paul in the promiſe of Chriſt,
that it ſhould be given him in that ſame hour what he should ſpeak, that
he complained not of the ſhort warming, nor was put into confuſion by it.
I am apt to think that they who were to appear in pomp, perplexed
themſelves more with care about their clothes than Paul who was to appear

as a priſoner, did with care about his cauſe; for he knew whom he had
believed, and who ſtood by him.
to Jeruſalem, as expecting fairer play from the emperor than from the
prieſts; “He appealed to be reserved to the hearing of Augustus, (v. 21.)
having no other way to ſtop proceedings here in this inferior court; and
therefore I have commanded him to be kept a cloſe priſoner till I might
send him to Caesar; for I did not ſee cauſe to refuſe his appeal, but ra-
ther was pleaſed with it.”
III. The bringing of him before Agrippa, that he might have the
hearing of his cauſe.
1. The king deſired it ; (v. 22.) “I thank you for your account of
him, but I would also hear the man myself.” Agrippa knows more of
this matter than Feſtus does of the cauſe, and of the perſon ; he has
IV. The ſpeech with which Feſtus introduced the cauſe, when the
court, or rather the audience, was ſet ; which is much to the ſame pur-
port with the account he had juſt now given to Agrippa. -
1. He addreſſes himſelf reſpectfully to the company ; “ King Agrippa
and all inen who are here preſent with us. He ſpeaks to all the men—
mºvres &,36ss, as if he intended a tacit refle&tion upon Bernice, a woman,
for appearing in a meeting of this nature ; he does not refer any thing to
her judgment, or defire her counſel; but, “ All you that are preſent,
that are men, (ſo the words are placed,). I define you to take cognizance
of this matter.” The word uſed is that which fignifies men in diſtinčtion
from women ; what had Bernice to do here :
heard of Paul, and knows of what vaſt concern this queſtion is, which |
2. He repreſents the priſoner as one that the Jews had a very great
THE ACTs, XXVI.
Paul's fifth Defen.
ſpite againſt; not only the rulers, but “the multitude of them, both at
Jeruſalem, and here at Caeſarea,” cry out, that he ought not to live any
longer, for they think he has lived too long already; and if he lived any
longer it would be to do more miſchief. They could not charge him
with any capital crime, but they want to have him out of the way. -
3. He confeſſes the priſoner’s innocency; and it was much for the
honour of Paul and his bonds, that he had ſuch a public acknowledg-
ment as this from the mouth of his judge; (v. 25.) “I found that he
had committed nothing worthy of death;” upon a full hearing of the
cauſe, it appeared that there was no evidence at all to ſupport the indićt-
ment ; and therefore though he was inclinable enough to favour the pro-
ſecutors, yet his own conſcience brought in Paul not guilty. And why
did he not diſcharge him then, for he stood upon his deliverance 2 Why
truly, becauſe he was ſo much clamoured againſt, and he feared the cla-
mour would turn upon himſelf if he ſhould releaſe him. It is pity but
every man that has a conſcience, ſhould have courage to ačt according to
it. Or perhaps becauſe there was ſo much ſmoke, he concluded there
could not but be ſome fire, which would appear at laſt, and he would
continue him a priſoner, in expectation of it. *
4. He acquaints them with the preſent ſtate of the caſe; that the pri-
ſoner had appealed to the emperor himſelf; (whereby he put an honour
upon his own cauſe, as knowing it not unworthy the cognizance of the
greateſt of men ;) and that he had admitted his appeal; I have deter-
mined to ſend him. And thus the cauſe now ſtood.
5. He defires their aſſiſtance in examining the matter calmly and im-
partially, now that there was no danger of their being interrupted, as he
had been with the noiſineſs and outrage of the proſecutors; that he might
have at leaſt ſuch an infight into the cauſe as was neceſſary to his ſtating
of it to the emperor, v. 26, 27. (1.) He thought it unreaſonable to ſend
a priſoner, eſpecially ſo far as Rome, “ and not withal to ſignify the
crimes laid againſt him,” that the matter might be prepared as much as
poſſible, and put in a readineſs for the emperor’s determination; for he is
ſuppoſed to be a man of great buſineſs, and therefore every affair muſt
be laid before him in as little compaſs as poſſible. (2.) He could not
as yet write any thing certain concerning Paul; ſo confuſed were the in-
formations that were given in againſt him, and ſo inconſiſtent, that he
could make nothing at all of them. He therefore defired he might be
thus publicly examined, that he might be adviſed by them what to write.
See what a great deal of trouble and vexation they are put to, and to what
delay, nay and to what hazard, in the adminiſtration of public juſtice,
who lived at ſuch a diſtance from Rome, and yet were ſubjećt to the em-
peror of Rome; the ſame was this nation of our’s put to, (which is
about as far diſtant from Rome the other way,) when it was in eccle-
fiaſtical affairs ſubjećt to the pope of Rome, and appeals were upon all
occaſions made to his court; and the ſame miſchiefs, and a thouſand
worſe, would they bring upon us, who would again entangle us in that
3yoke of bondage.
CHAP. XXVI.
We left Paul at the bar, and Festus, and Agrippa and Bernice, and all
the great men of the city of Caesarea, upon the bench, or about it, waiting |
to hear what he had to say for himself. . Now in this chapter, we have,
I. The account he gives of himself, in answer to the calumnies of the
Jews. And in that, 1. His humble address to king Agrippa, and the
compliment he passed upon him, v. 1..3. 2. His account of his original,
and education, his profession as a Phariſee, and his adherence still to
that which was then the main article of his creed, in distinction from the
Sadducees, the reſurre&tion of the dead; however in rituals he had since
departed from it, v. 4.8. 3. Qf his zeal against the christian religion,
and the professors of it, in the beginning of his time, v. 9...11. 4. Qj
his miraculous conversion to the faith of Christ, v. 12.16, 5. Qf the
commission he received from heaven to preach the gospel to the Gentiles,
v. 17, 18. 6. Of his proceedings pursuant to that commission, which
had given this mighty offence to the Jews, v. 19.21. 7. Qf the doc-
trine which he had made it his business to preach to the Gentiles ; which
was so far from destroying the law and the prophets, that it shewed the
fulfilling of both, v. 22, 23. II. The remarks that were made upon his
eaaology. 1. Festus thought he never heard a man talk so madly, and
sºghted him as crazed, v. 24. In answer to him; he denies the charge,
- and appeals to king Agrippa, v. 25, 26. 2. King Agrippa, being more
sºlosely and particularly dealt with, thinks he never heard a man talk
.d re rationally and convincingly, and owns himself almost his convert ;
| * and Paul heartily wishes him so, v. 29. 3. They all agree
º, V. No. 96,
that he was an innocent man, that he ought to be set at liberty, and that
it was pity he was provoked to put a bar in his own door by appealing to
Caesar, v. 30.32. *
1. Tº Agrippa ſaid unto Paul, Thou art permitted
to ſpeak for thyſelf. Then Paul ſtretched forth
the hand, and anſwered for himſelf; 2. I think myſelf
happy, king Agrippa, becauſe I ſhall anſwer for myſelf this
day before thee, touching all the things whereof I am ac-
cuſed of the Jews: 3. Eſpecially becauſe I know thee to be
expert in all cuſtoms and queſtions which are among the
Jews: wherefore I beſeech thee tº hear me patiently. 4.
My manner of life from my youth, which was at the firſt
among mine own nation at Jeruſalem, know all the Jews,
5. Which knew me from the beginning, if they would
teſtify, that after the ſtraiteſt ſeót of our religion I lived a
Phariſee. , 6, And now I ſtand and am judged for the
hope of the promiſe made of God unto our fathers: 7.
Unto which promiſe our twelve tribes, inſtantly ſerving
God day and, night, hope to come : for which hope’s
ſake, king Agrippa, I am accuſed of the Jews. 8. Why
i ſhould it be thought a thing incredible with you, that
God ſhould raiſe the dead? 9. I verily thought with
myſelf, that I ought to do many things contrary to the
name of Jeſus of Nazareth. , 10. Which thing I alſo did
in Jeruſalem : and many of the ſaints did I ſhut up in pri-
ſon, having received authority from the chief prieſts; and
when they were put to death, I gave my voice againſt
them. 11. And I puniſhed them oft in every ſynagogue,
and compelled them to blaſpheme ; and being exceed-
- ingly mad againſt them, I perſecuted them even unto ſtrange
Clt1éS.
Agrippa was the moſt honourable perſon in the aſſembly, having the
| title of king beſtowed upon him, though otherwiſe having only the power
of the other governors under the emperor ; and though not here ſuperior,
yet ſenior, to Feſtus, and therefore Feſtus having opened the cauſe, he,
as the mouth of the court, intimates to Paul a licenſe given him to ſpeak
for himſelf, v. 1. Paul was filent till he had that liberty allowed him;
for thoſe are not the moſt forward to ſpeak, that are beſt prepared
to ſpeak, and ſpeak beſt. This was a favour which the Jews would not
allow him, or not without difficulty ; but Agrippa freely gives it him.
And Paul’s cauſe was ſo good, that he defired no more than to have
liberty to ſpeak for himſelf; he needed no advocate, no Tertullus, to ſpeak
for him.
Notice is taken of his geſture; he ſtretched forth his hand, as one that
was under no conſternation at all, but had perfect freedom and command
of himſelf; it alſo intimates that he was in earneſt, and expected their at-
tention while he anſwered for himſelf. Obſerve, He did not infift upon
his having appealed to Caeſar as an excuſe for being filent; did not ſay,
“I will be examined no more till I come to the emperor himſelf;” but
cheerfully embraces the opportunity of doing honour to the cauſe he
ſuffered for. If we muſt be ready to give to every man that aſketh us,
muºh more to every man in authority, a regſon of the hope that is in us,
}
*
1 Pet. 3. 15.
Now in this former part of the ſpeech, e
I. Paul addreſſes himſelf with a very particular reſpect to Agrippa,
v. 2, 3. He anſwered cheerfully before Felix, becauſe he knew. he had
been many years d judge to that nation, ch. 24. 10. But his opinion of
Agrippa goes further. Obſerve, . º (h .. tº
i. Being accuſed of the Jews, and having many ill things laid to his
charge, he is glad he has an opportunity of clearing himſelf; ſo far is he
from imagining that his being an apoſtle exempted him from the juriſ-
dićtion of the civil powers. , Magiſtracy is an ordinance of God, which
we have all benefit by, and therefore muſt all be ſubjećt to. . * *
2. Since he is forced to anſwerfor himſelf, he is glad it is before king
Agrippa, who, being himſelf a proſelyte to the Jewiſh religion, under-
: 3.D., .
ftood all matters relating to that, better than the Roman governors did;
“I know thee to be expert in all cuſtoms and queſtions which are among
the Jews.” It ſeems, Agrippa was a ſcholar, and had been particularly
converſant in the Jewiſh learning; was expert in the cuſtoms of the Jewiſh
religion, and knew the nature of them, and that they were not deſigned
to be either univerſal or perpetual. He was expert alſo in the queſtions
that aroſe upon thoſe cuſtoms, in determining of which the Jews them-
ſelves were not all of a mind. Agrippa was well verſed in the ſcrip-
tures of the Old Teſtament, and therefore could make a better judg-
ment upon the controverſy between him and the Jews concerning Jeſus
being the Meſfiah, than another could. It is an encouragement to a
preacher, to have thoſe to ſpeak to, that are intelligent, and can diſcern
things that differ. When Paul ſays, Judge ye what I ſay, yet he ſpeaks
as to wiſe men, 1 Cor. 10. I * , -
3. He therefore begs that he would hear him patiently, p.2×eoSüpas—
with long-ſuffering. Paul deſigned a long diſcourſe, and begs he would
hear him out, and not be weary; he defigns a plain diſcourſe, and begs
he would hear him with mildneſs, and not be angry. Paul had ſome
reaſon to fear that as Agrippa, being a Jew, was well verſed in the Jewiſh
cuſtoms, and therefore the more competent judge of his cauſe, ſo he was
ſoured in ſome meaſure with the Jewiſh leaven, and therefore perjudiced
againſt Paul as the apoſtle of the Gentiles ; he therefore ſays this to
ſweeten him, I beſeech thee, hear me patiently. Surely the leaſt we can
expect, when we preach the faith of Chriſt, is, to be heard patiently.
II. He profeſſes that though he was hated and branded as an apoſtate,
yet he ſtill adhered to all that good which he was firſt educated and
trained up in ; his religion was always built upon the promiſe of God
onade unto the fathers; and this he ſtill built upon.
1. See here what his religion was in his youth ; his manner of life was
well known, v. 4, 5. He was not indeed born among his own nation,
but he was bred among them at Jeruſalem. Though he had of late years
been converſant with the Gentiles, (which had given great offence to the
Jews,) yet at his ſetting out in the world he was intimately acquainted
with the Jewiſh nation, and entirely in their intereſts. His education
was neither foreign nor obſcure, it was among his own nation at Je-
zuſalem, where religion and learning flouriſhed. All the Jews knew it,
all that could remember ſo long, for Paul made himſelf remarkable be-
times. They that knew him from the beginning, could teſtify for him
that he was a Phariſee; that he was not only of the Jewiſh religion, and
an obſerver of all the ordinances of it, but that he was of the most strict
Jèct of that religion, moſt nice and exact in obſerving the inſtitutions of it
himſelf, and moſt rigid and critical in impoſing them upon others. He
was not only called a Phariſee, but he lived a Phariſee. All that knew
him, knew very well that never any Phariſee conformed more punctually
to the rules of his order than he did. Nay, and he was of the better ſort
of Phariſees ; for he was brought up at the feet of Gamaliel, who was
an eminent rabbin of the ſchool or houſe of Hillel, which was in much
greater reputation for religion than the ſchool or houſe of Samai.
Now if Paul was a Phariſee, and lived a Phariſee, .
(1.) Then he was a ſcholar, a man of learning, and shot an ignorant,
illiterate, mechanic ; the Phariſees knew the law, and ºre well verſed
in it, and in the traditional expoſitions of it. It was a reproach to the
other apoſtles, that they had not had academical education, but were
bred fiſhermen, ch. 4, 13. Therefore, that the unbelieving Jews might
be left without excuſe, here is an apoſtle raiſed up, that had ſat at the
feet of their moſt eminent doćtors. * -
(2.) Then he was a moraliſt, a man of virtue, and not a rake, or a
looſe debauched young man ; if he lived like a Phariſee, he was no
drunkard or fornicator ; and being a young Phariſee, we may hope he
was no extortioner, nor had yet learned the arts which the crafty, co-
vetous, old Phariſees had of devouring the houſes of poor widows; but
he was, “as touching the righteouſneſs which is in the law, blameleſs 3’’
he was not chargeable with any inſtances of open vice and profaneneſs;
and therefore as he could not be thought to have deſerted his religion
becauſe he did not know it, for he was a learned man ; ſo he could not
be thought to have deſerted it becauſe he did not love it, or was diſaf.
fečted to the obligations of it, for he was a virtuous man, and not inclined
to any immorality. -
(3.) Then he was orthodox, ſound in the faith, and not a deiſt or
ſceptic, or a man of corrupt principles that led to infidelity; he was a
Pharifee, in oppoſition to a Sadducee ; he received thoſe books of the
Old Teſtament which the Sadducees rejećted, believed a world of ſpirits,
the immortality of the ſoul, the reſurre&tion of the body, and the rewards
and puniſhments of the future ſtate, all which the Sadducees denied.
THE ACTS, XXVI. & Paul's fifth Defence.
They could not ſay, He quitted his religion for want of a principle, or
for want of a due regard to divine revelation ; no, he always had a venera-
tion for the ancient promise made of God unto the fathers, and built his
hope upon it. . . . " .
Now though Paul knew very well that all this would not juſtify him
before. God, nor make a righteouſneſs for him, yet he knew it was for
his reputation among the Jews, and an argument ad hominem—such as
Agrippa would feel, that he was not ſuch a man as they repreſented him
to be. Though he counted it but loſs, that he might win Chriſt; yet
he mentioned it when it might ſerve to honour Chriſt. He knew very
well that all this while he was a ſtranger to the ſpiritual nature of the
divine law, and to heart religion, and that except his righteouſneſs ex-
ceeded this, he ſhould never go to heaven; yet he refle&ts upon it with
ſome ſatisfaction that he had not been before his converſion an atheiſtical,
profane, vicious man, but, according to the light he had, had lived in all
good conscience before God. -
2. See here what his religion is ; he has not indeed ſuch a zeal for the
ceremonial law as he had in his youth ; the ſacrifices and offerings ap-
pointed by that, he thinks, are ſuperſeded by the great ſacrifice which
they typified ; ceremonial pollutions and purifications from them he
makes no conſcience of, and thinks the Levitical prieſthood is honourably
ſwallowed up in the prieſthood of Chriſt; but, for the main principles
of his religion he is as zealous for them as ever, and more ſo, and reſolves
to live and die by them. -
(1.) His religion is built upon the promiſe made of God unto the Fa-
thers ; it is built upon divine revelation, which he receives and believes,
and ventures his ſoul upon ; it is built upon divine grace, and that grace
manifeſted and conveyed by promiſe. The promiſe of God is the guide
and ground of his religion ; the promiſe made to the fathers, which was
more ancient than the ceremonial law, “ that covenant which was con-
firmed before of God in Chriſt, and which the law, that was not till four
| hundred and thirty years after, could not diſannul,” Gal. 3. 17. Christ
and heaven are the two great doctrines of the goſpel—-that “ God has
given to us eternal life, and this life is in his ſon.” Now theſe two are
the matter of the promiſe made unto the fathers ; it may look back as far
as the promiſe made to father Adam, concerning the Seed of the woman,
and thoſe diſcoveries of a future ſtate which the firſt patriarchs aćted
faith upon, and were ſaved by that faith; but it reſpects chiefly the pro-
miſe made to father Abraham, that “in his ſeed all the families of the
earth ſhould be bleſſed,” and, that “ God would be a God to him, and
to his ſeed after him.” The former meaning Chriſt, the latter heaven;
for if God had not prepared for them a city, he would have been aſhamed
| to have called himſelf their God, Heb. 1 1. 16.
(2.) His religion conſiſts in the hopes of this promiſe ; he places it not,
as they did, in meats and drinks, and the obſervation of carnal ordinances;
(God had often ſhewed what little account he made of them ;) but in a
believing dependence upon God’s grace in the covenant, and upon the
promiſe, which was the great charter by which the church was firſt in-
corporated. [1..] He had hope in Christ as the promiſed Seed; he
hoped to be blessed in him ; to receive the bleſfing of God, and to be
truly bleſſed. [2.] He had hopes of heaven ; this is expreſsly meant,
as appears by comparing ch. 24, 15. That there shall be a reſurrection
of the dead. Paul had no confidence in the fleſh, but in Chriſt; no ex-
pećtation at all of great things in this world, but of greater things in the
| other world, than any this world can pretend to ; he had his eye upon a
future ſtate.
(3.) Herein he concurred with all the pious Jews; his faith was not
only according to the ſcripture, but according to the teſtimony of the
church which was a ſupport to it. Though they ſet him up as a mark,
he was not fingular. “Our twelve tribes, the body of the Jewiſh church,
; instantly ſerving God day and night, hope to come to this promiſe, to the
good promiſed.” The people of Iſrael are called the twelve tribes, be-
cauſe ſo they were at firſt ; and though we read not of the return of the
ten tribes in a body, yet we have reaſon to think many particular per-
ſons, more or leſs of every tribe, returned to their own land ; perhaps,
by degrees, the greater part of them that were carried away. Chriſt
ſpeaks of the twelve tribes, Matth. 19. 28. Anna was of the tribe of
Aſher, Luke 2. 36. James directs his epiſtle to the twelve tribes ſtat-
tered abroad, James 1. 1. “Our twelve tribes, which make up the bg
of our nation, to which I and others belong. Now all the iº-
profeſs to believe in this promiſe, both of Chriſt and heaven, and hopéºol -
come to the benefits of them. They all hope for a Meſfiah to come, arriº
we that are chriſtians, hope in a Meſſiah already come; ſo that we
|agree to build upon the ſame promiſe. They lock for the reſurrectº"


THE ACTS, XXVI. '*
Paul’s fifth Defence.
of the dead, and the life of the world to come, and that is what I look for.
Why ſhould I be looked upon as advancing ſomething dangerous and
heterodox, or as an apoſtate from the faith and worſhip of the Jewiſh
church, when I agree with them in this fundamental article 2 I hope to
come to the ſame heaven at laſt that they hope to come to ; and if we
expect to meet ſo happily in our end, why ſhould we fall out ſo unhap-
pily by the way 2” * @ * *
Nay, the Jewiſh church not only hoped to come to this promiſe, but,
in the hope of it, they instantly ſerved God day and night. The temple-
ſervice, which confiſted in a continual courſe of religious duties, morning
and evening, day and night, from the beginning of the year to the end
of it, and was kept up by the prieſts and Levites, and the stationary men,
as they called them, who continually attended there to lay their hands
upon the public'ſacrifices, as the repreſentatives of all the twelve tribes,
this ſervice was kept up in the profeſſion of faith in the promiſe of eter-
nal life, and, in expe&tation of it, “Paul inſtantly ſerves God day and
night in the goſpel of his Son;” the twelve tribes by their repreſentatives
do ſo in the law of Moſes, but he and they do it in hope of the ſame pro-
miſe; “Therefore they ought not to look upon me as a deſerter from
their church, ſo long as I hold by the ſame promiſe that they hold by.”
Much more ſhould chriſtians, who hope in the ſame Jeſus for the ſame
heaven, though differing in the modes and ceremonies of worſhip, hope
the beſt one of another, and live together in holy love. Or it may be
meant of particular perſons who continued in the communion of the
Jewiſh church, and were very devout in their way, serving God with great
intenſeneſs, and a cloſe application of mind, and conſtant in it, night and
day, as Anna, who “departed not from the temple, but ſerved God”
(it is the ſame word here uſed) “in faſtings and prayers night and day,”
Luke 2.37. “In this way they hope to come to the promise, and I hope
they will.” Note, Thoſe only can upon good grounds hope for eternal
life, that are diligent and conſtant in the ſervice of God; and the proſpect
that eternal life ſhould engage us to diligence and conſtancy in all reli- |
gious exerciſes. We ſhould go on with our work with heaven in our
eye. And thoſe that instantly serve God day and night, though not in
our way, we ought to judge charitably of . -
(4.) This was it that he was now ſuffering for ; for preaching that
doćtrine which they themſelves, if they did but underſtand themſelves
aright, muſt own ; “I am judged for the hope of the promiſe made
unto the fathers.” He ſtuck to the promiſe, againſt the ceremonial law,
while his perſecutors ſtuck to the ceremonial law, againſt the promiſe;
“ It is for this hope’s ſake, king Agrippa, that I am accused of the Jews ;
becauſe I do that which I think myſelf obliged to do by the hope of
that promiſe.” It is common for men to hate and perſecute the power
of that religion in others, which yet they pride themſelves in the form
of. Paul's hope was, what they themſelves alſo allowed, (ch. 24. 15.)
and yet they were thus enraged againſt him for pračtiſing according to
that hope. But it was his bonour, that when he ſuffered as a chriſtian,
he ſuffered for the hope of Iſrael, ch. 28. 20.
This was it which he would perſuade all that heard him cordially to
embrace; (v. 8.) “Why ſhould it be thought a thing incredible with
you, that God ſhould raiſe the dead?” This ſeems to come in ſomewhat
abruptly; but, it is probable, Paul ſaid much more than is here re-
corded ; and that he explained the promiſe made to the fathers, to be the
promiſe of the reſurrection and eternal life; and proved that he was in
the right way of purſuing his hope of that happineſs, becauſe he believed
in Chriſt who was riſen from the dead, which was a pledge and earneſt of
that reſurre&tion which the fathers hoped for. Paul is therefore earneſt
to know the power of Christ's reſurrection, that by it he might attain to
the reſurrection of the dead; ſee Phil. 3. 10, 11. Now many of his
hearers were Gentiles, moſt of them, perhaps Feſtus particularly, and we
may ſuppoſe, when they heard him ſpeak ſo much of Christ's reſurrection,
and of the reſurrection from the dead, which the twelve tribes hoped for,
that they mocked, as the Athenians did, began to ſmile at it, and whiſ.
pered to one another what an abſurd thing it was ; which occaſioned
Paul thus to reaſon with them, “What is it thought incredible with
you, that God ſhould raiſe the dead?” So it may be read. “If it be
marvellous in your eyes, ſhould it be marvellous in mine eyes, faith the
Lord of hoſts * Zech. 8.6. If it be above the power of nature, yet
it is not above the power of the God of nature. Note, There is no
reaſon why we ſhould think it at all incredible that God should raise the
dead. We are not required to believe any thing that is incredible, any
thing that implies a contradiction. There are motives of credibility ſuf-
ficient to carry us through all the doćtrines of the chriſtian religion, and
this particularly of the reſurrečtion of the dead. Has not God an in-
\
finite almighty power, to which nothing is impoſſible * Did not he
make the world at firſt out of nothing, with a word's ſpeaking 2 Did he
not form our bodies, form them out of the clay, and breathe into us the
breath of life at firſt ; and cannot the ſame power form them again out
of their own clay, and put life into them again : Do we not ſee a kind of
reſurrection in nature, at the return of every ſpring Has the ſun ſuch a
force to raiſe dead plants, and ſhould it ſeem incredible to us, that God
ſhould raiſe dead bodies. -
III. He acknowledges, that while he continued a Phariſee, he was a
bitter enemy to chriſtians and chriſtianity, and thought he ought to be
fo, and continued ſo to the moment that Chriſt wrought.that wonderful
change in him. This he mentions,
1. To ſhew that his becoming a chriſtian and a preacher, was not the
product and reſult of any previous diſpoſition or inclination that way, or
any gradual advance of thought in favour of the chriſtian doćtrine; he
did not reaſon himſelf into chriſtianity by a chain of arguments, but was
brought into the higheſt degree of an aſſurance of it, immediately from
the higheſt degree of prejudice againſt it : by which it appeared, that he
was made a chriſtian and a preacher by a ſupernatural power ; ſo that
his converſion in ſuch a miraculous way, was not only to himſelf, but to
others alſo, a convincing proof of the truth of chriſtianity.
2. Perhaps he deſigns it for ſuch an excuſe of his perſecutors as Chriſt
made for his, when he ſaid, They know not what they do. Paul himſelf
once thought he did what he ought to do when he perſecuted the diſ-
ciples of Chriſt, and he charitably thinks they laboured under the like
miſtake. Obſerve, -
(1.) What a fool he was in his opinion, v. 9. He “thought with
himſelf that he ought to do many things,” every thing that lay in his
power, contrary to the name of Jeſús of Nazareth, contrary to his doc-
trine, his honour, his intereſt. That name did no harm ; yet, becauſe
it agreed not with the notion he had of the kingdom of the Meſfiah, he
was for doing all he could againſt it. He thought he did God good
ſervice, in perſecuting thoſe who called on the name of Jeſus Chriſt.
Note, It is poſſible for thoſe to be confident they are in the right, who
| yet are evidently in the wrong ; and for thoſe to think they are doing
their duty, who are wilfully perfiſting in the greatest fin. They that
hated their brethren, and cast them out, ſaid, Let the Lord be glorified,
Iſa. 66. 5. Under colour and pretext of religion, the most barbarous
and inhuman villanies have been not only justified, but ſanétified and mag-
nified, John 16. 2. -
(2.) What a fury he was in his pračtice, v. 10, 11. There is not a
more violent principle in the world than conſcience mifinformed; when
Paul thought it his duty to do all he could against the name of Christ,
he ſpared no pains or cost in it. He gives an account of what he did
of that kind, and aggravates it as one that was truly penitent for it; I
was a blasphemer, a persecuter, 1 Tim. 1. 13.
[1..] He filled the jails with christians, as if they had been the worst
of criminals, defigning hereby not only to terrify them, but to make them
9dious to the people. He was the devil that cast ſome of them into priſºn,
(Rev. 2. 10.) took them into custody, in order to their being proſe-
cuted ; “Many of the ſaints did I ſhut up in priſon, both men and wo-
men,” ch. 8. 3. - * - "
[2.] He made himſelf the tool of the chief priests; herein from them
he received authority, as an inferior officer, to put their laws in execution,
and proud enough he was to be a man in authority for ſuch a purpoſe.
[3.] He was very officious to vote, unaſked for, the putting of chriſ-
tians to death, particularly Stephen, to whoſe death Saul was conſenting, -
(ch. 8, 1.) and ſo made himſelf particeps criminis—partaker of the crime.
Perhaps he was, for his great zeal, though young, made a member of
the Sanhedrim, and there voted for the condemning of christians to die;
or, after they were condemned, he justified what was done, and com-
mended it, and ſo made himſelf guilty, ea post facto—after the deed was
committed, as if he had been a judge or jury-man. . . . º
[4.] He brought them under puniſhments of an inferior nature, in
the synagogues, where they were scourged as tranſgreſſors of the rules of
the ſynagogue; he had a hand in the puniſhing of divers; nay, it ſhould
ſeem the ſame perſons were by his means often punished; as he himſelf
was five times, 2 Cor. 1 1. 24. • . . . - •
[5.] He not only puniſhed them for their religion, but, taking d
pride in trimphing over men’s conſciences, he forced them to abjure
their religion, by putting them to the torture; “I compelled them to
blaspheme Christ, and to ſay he was a deceiver, and they were deceived
in him; compelled them to deny their Master, and renounce their obli-
gations to him.” Nothing will lie heavier upon perſecutors than forcing
wº
THE ACTS, XXVI.
t
men’s conſciences, how much foever they may now triumph in the proſe- |
lytes they have made by their violences. *
[6.] His rage ſwelled ſo against christians and christianity, that Je-
ruſalem itſelf was too narrow a stage for it to ačt upon, but being “ex-
ceedingly mad against them, he perſecuted them even to strange cities.”
He was mad at them, to ſee how much they had to ſay for themſelves,
notwithstanding all he did against them ; mad to ſee them multiply the
more for their being afflićted; he was exceedingly mad; the stream of
his fury would admit no banks, no bounds, but he was as much a terror
to himſelf as he was to them ; ſo great was his vexation within himſelf
that he could not prevail, as well as his indignation against them. Per-
fecutors are mad men, and ſome of them exceedingly mad. Paul was
mad to ſee that thoſe in other cities were not ſo outrageous against the
christians, and therefore made himſelf buſy there where he had no buſineſs,
and perſecuted the christians even in strange cities.
restleſs principle than malice, eſpecially which pretends conſcience.
This was Paul’s charaćter, and this his manner of life in the begin-
ning of his time; and therefore he could not be preſumed to be a chriſ.
tian by education or custom, or that he was drawn in by hope of prefer-
ment, for all imaginable external objećtions lay against his being a
christian.
12. Whereupon as I went to Damaſcus, with authority
and commiſſion from the chief prieſts; 13. At mid-day,
O King, 1 ſaw in the way a light from heaven above the
brightneſs of the ſun, ſhining round about me, and them
which journeyed with me. 14. And when we were all
fallen to the earth, I heard a voice ſpeaking unto me, and
ſaying in the Hebrew tongue, Saul, Saul, why perſecuteſt
thou me? It is hard for thee to kick againſt the pricks.
15. And I ſaid, Who art thou, Lord? And he ſaid, I am
Jeſus whom thou perſecuteſt. 16. But riſe, and ſtand
upon thy feet: for I have appeared unto thee for this pur-
poſe, to make thee a miniſter and a witneſs both of theſe
things which thou haſt ſeen, and of thoſe things in the
which I will appear unto thee; 17. Delivering thee from
the people, and from the Gentiles, unto whom now I ſend
thee, 18. To oped their eyes, and to turn them from
darkneſs to light, and from the power of Satan unto God,
that they may receive forgiveneſs of fins, and inheritance
among them which are ſanétified by faith that is in me.
19. Whereupon, O king Agrippa, I was not diſobedient
unto the heavenly viſion ; 26. But ſhewed firſt unto
them of Damaſcus, and at Jeruſalem, and throughout all
the coaſts of Judea, and then to the Gentiles, that they
fhould repent and turn to God, and do works meet for
repentance, 21. For theſe cauſes the Jews caught me in
the temple, and went about to kill me.
fore obtained help of God, I continue unto this day, wit-
neffing both to ſmall and great, ſaying none other things
than thoſe which the prophets and Moſes did ſay ſhould
come : 23. That Chriſt ſhould ſuffer, and that he ſhould
be the firſt that ſhould riſe from the dead, and ſhould ſhew
Hight unto the people, and to the Gentiles.
All who believe a God, and have a reverence for his ſovereignty, muſt
acknowledge that they who ſpeak and act by his direction, and by war.
rant from him, are not to be oppoſed; for that is fighting against God.
Now Paul here, by a plain and faithful narrative of matters of fact,
makes it out to this auguſt aſſembly, that he had an immediate call from
heaven to preach the goſpel of Chriſt to the Gentile world, which was
the thing that exaſperated the Jews againſt him. He here ſhews,
I. That he was made a christian by a divine. power; notwithſtanding
all his prejudices againſt that way, he was brought into it on a ſudden
by the hand of Heaven; not compelled to confeſs Chriſt by outward
force, as he had compelled others to blaſpheme him, but by a divine and
\
There is not a more
22. Having there- |
*
' cutest me, (v. 14.)
Little did Paul think, when he was trampling upon thoſe that he looked
Paul’s fifth Defence.
ſpiritual energy, by a revelation of Chriſt from above, both to him and
in him ; and this when he was in the full career of his fin, going to Da-
maſcus, to ſuppreſs chriſtianity by perſecuting the chriſtians there; as
hot as ever in the cauſe, his perfecuting fury not in the leaſt ſpent or
tired, nor was he tempted to give it up by the failing of his friends, for
he had at this time as ample an “authority and commiſfion from the
chief prieſts,” as ever he had to perſecute chriſtianity, when he was
obliged by a ſuperior power to give up that, and accept another com-
miſfion to preach up chriſtianity. Two things bring about this ſurpriſ.
ing change; a viſion from heaven, and a voice from heaven, which con-
veyed the knowledge of Chriſt to him, by the two learning ſenſes of ſee-
ing and hearing.
I. He ſaw a heavenly wifton ; the circumſtances of which were ſuch that
it could not be a deluſion—deceptio viſus, but it was without doubt a
divine appearance. º •
(1.) He ſaw a great light, a light from heaven, ſuch as could not be
produced by any art, for it was not in the night, but at mid-day; it was
not in a houſe where tricks might have been played with him, but it was
in the way, in the open air; it was ſuch a light as was above the bright-
ness of the sun, outſhone and eclipſed that, (Iſa. 24. 23.) and this could
not be the produćt of Paul’s own fancy, for it “ſhone round about them
that journeyed with him;” they were all ſenſible of their being ſurrounded
with this inundation of light, which made the ſun itſelf to be in their
eyes a lesser light. The force and power of this light appeared in the
effects of it ; they all fell to the earth, upon the fight of it, ſuch & mighty
conſternation did it put them into ; this light was lightning for its force,
yet did not paſs away as lightning, but continued to shine round about
them. In Old Teſtament times God commonly manifeſted himſelf in the
thick darkneſs, and made that his pavilion, 2 Chron. 6. 1. He ſpake
to Abraham in a great darkneſs, (Gen. I5. 12.) for that was a diſpen-
ſation of darkneſs; but now “life and immortality were, brought to
light by the goſpel,” Chriſt appeared in a great light. In the cre-
ating of grace, as of the world, the firſt thing created is light, 2 Cor.
4. 6. - -
(2.) Chriſt himſelf appeared to him; (v. 16.) “I have appeared to
thee for this purpoſe.” Chriſt was in this light, though they that tra-
velled with Paul saw the light only, and not Chriſt in the light. It is not
every knowledge that will ſerve to make us chriſtians, but it muſt be the
knowledge of Christ. i /
2. He heard a heavenly voice, an articulate one, speaking to him; it is
here ſaid to be in the Hebrew tongue, (which was not taken notice of
before,) his native language, the language of his religion; to intimate
i to him, that though he muſt be sent among the Gentiles, yet he muſt not
forget that he was a Hebrew, nor make himſelf a ſtranger to the He-
brew language. In what Chriſt ſaid to him, we may obſerve, (1.) That
he called him by his name, and repeated it, Saul, Saul; which would
ſurpriſe and ſtartle him ; and the more, becauſe he was now in a ſtrange
place, where he thought nobody knew him.
him of fin, of that great fin which he was now in the commiſſion of, the
(2.) That he convinced
fin of perſecuting the chriſtians, and ſhews him the abſurdity of it. (3.).
That he intereſted himſelf in the ſufferings of his followers; Thou perſe-
and again, It is Jesus whom thou perſecutest, v. 15.
upon as the burthens and blemiſhes of this earth, that he was inſulting
one that was ſo much the Glory of heaven. [4] That he checked
him for his wilful refifting of thoſe convićtions; “It is hard for thee to
kick againſt the pricks,” or goads, “as a bullock unaccuſtomed to the
yoke.” Paul’s ſpirit at firſt perhaps began to riſe, but he is told it is at
his peril, and then he yields. Or, it was ſpoken by way of caution ;
“Take heed left thou refiſt convićtions, for they are defigned to affect
thee, not to affront thee.” (5.) That, upon his inquiry, he made him-
ſelf known to him : Paul aſked, (v. 15.) “Who art thou, Lord 2 Let
me know who it is that ſpeaks to me from heaven, that I may anſwer
him accordingly " And he ſaid, “I am Jeſus ; he whom thou haſt
deſpiſed, and hated, and vilified; I bear that name which thou haſt made
ſo odious, and the naming of it criminal.” Paul thought Jeſus was bu-
tied in the earth, and, though ſtolen out of his own ſepulchre, yet laid in
ſome other; all the Jews were taught to ſay ſo, and therefore he is
| amazed to hear him ſpeak from heaven, to ſee him ſurrounded with all
| this glory, whom he had loaded with all poſſible ignominy. This con-
|vinced him that the doćtrine of Jeſus was divine and heavenly, and not
only not to be oppoſed, but to be cordially embraced; that Jesus is the
Aſſessiah, for he is not only risen from the dead, but he has “ received
from God the Father honour and glory ;” and this is enough to make
THE ACTS, XXVI.
Paul’s fifth Defence,
him a chriſtian immediately, to quit the ſociety of the perſecutors, whom
the Lord from heaven thus appears againſt, and to join himſelf with the
ſociety of the perſecuted, whom the Lord from heaven thus appears
for.
II. That he was made a miniſter by a divine authority ; “ that the
ſame Jeſus that appeared to him in that glorious light, ordered him to go
preach the goſpel to the Gentiles ;” he did not run without ſending,
nor was he ſent by men like himſelf, but by him whom the Father sent,
John 20. 21. What is ſaid of his being an apoſtle, is here joined im-
mediately to that which was ſaid to him by the way, but it appears by
ch. 9. 15. and 22. 15, 17, &c. that it was ſpoken to him afterward;
but he puts the two together for brevity-ſake ; Rise, and stand upon
thy feet. Thoſe whom Chriſt, by the light of his goſpel, caſts down in
humiliation for fin, ſhall find that it is in order to their riſing and standing
upon their feet, in ſpiritual grace, ſtrength, and comfort. If Chriſt has
torn, it is that he might heal ; if he has cast down, it is that he may raise
up. “Riſe then, and ſhake thyſelf from thy duſt;” (Iſa. 52. 2.)
help thyſelf, and Chriſt ſhall help thee. He muſt ſtand up, for Chriſt
has work for him to do ; has an errand, and a very great errand, to ſend
him upon ; “I have appeared to thee, to make thee a miniſter.” Christ
has the making of his own ministers, they have both their qualifications
and their commiſſions from him. “Paul thanks Christ Jeſus who put
him into the ministry,” 1 Tim. 1. 12. “Christ appeared to him to
make him a minister.” One way or other, Christ will manifest himself to |
all thoſe whom he makes his ministers ; for “how can they preach him,
who do not know him 2 And how can they know him, to whom he does
not by his Spirit make himſelf known º’’ Obſerve,
1. The office to which Paul is appointed; he is made a minister, to
attend on Christ, and ačt for him, as a witneſs; to give evidence in his
cauſe, and attest the truth of his doćtrine; he must testify the gospel of
the grace of God; Christ appeared to him, that he might appear for
Christ before men.
2. The matter of Paul’s testimony; he must give an account to the
world, (1.) Of the things which he had seen, now at this time; must tell
people of Christ's manifesting himſelf to him by the way, and what he
ſaid to him ; he ſaw theſe things, that he might publiſh them, and he
did take all occaſions to publiſh them, as here, and before, ch. 22. (2.)
“Of thoſe things in which he would appear to him.” Christ now ſet.
tled a correſpondence with Paul, which he defigned afterward to keep
up, and only told him now that he ſhould hear further from him. Paul
at first had but confuſed notions of the goſpel, till Christ appeared to
him, and gave him fuller inſtructions. “The goſpel he preached he
received from Christ immediately ; (Gal. 1, 12.) but he received it
gradually, ſome at one time, and ſome at another, as there was occaſion.
Christ often appeared to Paul, oftener, it is likely, than is recorded, and
still taught him, “that he might still teach the people knowledge.”
3. The ſpiritual protećtion he was taken under, while he was thus em-
ployed as Christ’s witneſs; all “the powers of darkneſs could not pre-
vail against him till he had finiſhed his testimony;” (v. 17.) “deliver-
ing thee from the people of the Jews, and from the Gentiles. Note,
Christ's witneſſes are under his ſpecial care, and though they may fall
into the hands of their enemies, yet he will take care to deliver them out
of their hands, and he knows how to do it. Christ had ſhewed Paul at
this time what great things he muſt ſuffer, (ch. 9. 16.) and yet tells him
here he will deliver him from the people. Note, Great ſufferings are recon-
cileable to the promiſe of the deliverance of God’s people, for it. is not
promiſed that they shall be kept from trouble, but kept through it ; and
ſometimes God delivers them into the hands of their perſecutors, that he
may have the honour of delivering them out of their hands. º
4. The ſpecial commiſſion given him to go among the Gentiles, and
the errand upon which he is ſent to them; it was ſome years after Paul’s
converſion, before he was sent to the Gentiles, or (for aught appears)
knew any thing of his being defigned for that purpoſe ; (ſee ch. 22. 21.)
but at length he is ordered to ſteer his courſe that way; .
(1.) There is great work to be done among the Gentiles, and Paul
muſt be inſtrumental in doing it. Two things muſt be done, which their
caſe calls for the doing of : - - º
[1..] A world that sits in darkness muſt be enlightened ; thoſe muſt
be brought to “know the things that belong to their everlaſting peace,” i
who are yet ignorant of them ; to know God as their End, and Chriſt
as their Way, who as yet know nothing of either. He is “ſent to open
their eyes, and to turn them from darkneſs to light.” His preaching
ſhall not only make known to them thoſe things which they had not be.'
fore heard of, but ſhall be the vehicle of the divine grace and power by
Vol. V. No. 96.
which their underſtandings ſhall be enlightened to receive thoſe things,
| and bid them welcome. Thus he ſhall open their eyes, which before were
shut against the light, and they ſhall be willing to underſtand themſelves,
their own caſe, and intereſt. Chriſt opens the heart by opening the eyes;
does not lead men blindfold, but gives them to ſee their own way. "He
is ſent not only to open their eyes for the preſent, but to keep them open,
“to turn them from darkneſs to light,” from following falſe and blind
guides, their oracles, divinations, and ſuperſtitious uſages received by
tradition from their fathers, and the corrupt notions and ideas they had
of their gods, to follow a divine revelation of unqueſtionable certainty
and truth. This was turning them from darkness to light, from the ways
of darkneſs to thoſe on which the light ſhines. The great deſign of the
goſpel is, to inſtruct the ignorant, and to restify the miſtakes of thoſe
who are in error, that things may be ſet and ſeen in a true light.
[2.] A world that lies in wickedneſs, in the wicked one, muſt be ſanc-
tified and reformed ; it is not enough for them to have their eyes opened,
they muſt have their hearts renewed ; not enough to be “turned from
darkneſs to light, but they must be turned from the power of Satan unto
God;” which will follow of courſe ; for Satan rules by the power of
darkneſs, and God by the convincing evidence of light. Sinners are
under, the power of Satan ; idolaters were ſo in a ſpecial manner, they
paid their homage to devils. All finners are under the influence of his
temptations, yield themſelves captives to him, are at his beck; convert-
ing grace turns them from under the dominion of Satan, and brings them
into ſubjection to God; to conform to the rules of his word, and com-
ply with the dićtates and dire&tions of his Spirit, “tranſlates them out
of the kingdom of darkneſs into the kingdom of his dear Son.” When
gracious diſpoſitions are ſtrong in the ſoul, (as corrupt and finful diſ.
poſitions had been,) it is then “turned from the power of Satan unto
God.”
(2.) There is a great happineſs defigned for the Gentiles by this
work—“ that they may receive forgiveneſs of fins, and inheritance among
them which are ſanétified;” they are turned from the darkneſs of fin to
the light of holineſs, from “the ſlavery of Satan to the ſervice of God;”
º God may be a Gainer by them, but that they may be gainers
by him. -
[1..] That they may be reſtored to his favour, which by fin they
have forfeited and thrown themſelves out of ; “ that they may receive
forgiveneſs of fins.” They are delivered from the dominion offin, that
they may be ſaved from that death which is the w-ges offin. Not that
they may merit forgiveneſs as a debt or reward, but that they may receive
it as a free gift ; that they may be qualified to receive the comfort of it.
They are perſuaded to lay down their arms, and return to their allegi-
ance, that they may have the benefit of the aët of indemnity, and may
plead it in arreſt of the judgment to be given againſt them.
[2.] That they may be happy in the fruition of him; not only that
they may have their fins pardoned, but “ that they may have an inherit-
ance among them who are ſanétified by faith that is in me.” Note,
First, Heaven is an inheritance, it deſcends to all “ the children of
God ; for if children, then heirs.” That they may have, ºx#eo-a lot,
(ſo it might be read,) alluding to the inheritances of Canaan, which were
appointed by lot, and that alſo is the aët of God, the diſpoſal thereof is of
the Lord. That they may have a right, ſo ſome read it; not by merit,
but purely by grace. Secondly, All that are effectually turned from fin
to God, are not only pardoned, but preferred ; have not only their at-
tainder, reverſed, but a patent of honour given them, and a grant of a
rich inheritance. And the forgiveneſs offins makes way for this inherit-
ance, by taking that out of the way, which alone hindered. Thirdly,
All that ſhall be ſaved hereafter, are ſanctified now ; thoſe that have the
heavenly inheritance, muſt have it in this way, they muſt be prepared
and made meet for it ; none can be happy that are not holy ; nor ſhall
any be ſaints in heaven, that are not firſt ſaints on earth. Fourthly, We
need no more to make us happy than to have our lot among them that
are ſanctified, to fare as they fare, that is, having our lot among the choſen,
for they are choſen to ſalvation through ſanétification ; they who are
sanctified shall be glorified; let us therefore now cast in our lot among
them, by coming into the communion of ſaints, and be willing to take our
lot with them, and ſhare with them in their afflićtions, which (how griev-
ous ſoever) our lot with them in the inheritance will abundantly make
amends for. Fifthly, We are ſanctified and ſaved by faith in Christ ;
ſome referrit to the word next before, ſanctified by faith, for faith puri-
fies the heart, and applies to the ſoul thoſe precious promiſes, and ſub-
jećts the ſoul to the influence of that grace, by which we partake of a
divine nature ; others refer it to the receiving both pardon and the in-
THE ACTS, xxvi.
heritance; it is by faith accepting the grant, it comes all to one ; for it
is “by faith that we are juſtified, ſanétified, and glorified ; by faith,
r; his pºi—that faith which is in me;” it is emphatically expreſſed ; that
faith which not only receives divine revelation in general, but which in a
particular manner faſtens upon Jeſus Chriſt, and his mediation; by which
we rely upon Chriſt as the Lord our Righteouſneſs, and reſign ourſelves
to him as the Lord our Ruler ; this is that by which we receive “the
remiſſion of fins, the gift of the Holy Ghoſt, and eternal life.” -
III. That he had diſcharged his miniſtry, purſuant to his commiſſion,
by divine aid, and under divine dire&tion and protećtion. God, who
called him to be an apoſtle, owned him in his apoſtolical work, and car-
ried him on in it with enlargement and ſucceſs.
1. God gave him a heart to comply with the call; (v. 19.) “I was
not diſobedient to the heavenly viſion,” for any one would ſay he ought
to be obedient to it ; heavenly viſions have a commanding power over
earthly counſels, and it is at our peril if we be disobedient to them ; yet
if Paul had conferred with fleſh and blood, and been ſwayed by his ſecu-
lar intereſt, he would have done as Jonah did, gone any whither rather
than upon this errand ; but God “ opened his ear, and he was not re-
bellious;” he accepted the commiſſion, and having with it received his
inſtructions, he applied himſelf to ačt accordingly,
2. He enabled him to go through a great deal of work, though in it
he grappled with a great deal of difficulty, v. 20. He applied himſelf
to the preaching of the goſpel with all vigour. (1.) He began at Da-
maſcus, where he was converted, for he reſolved to loſe no time, ch. 9. 20.
2.) When he came to Jeruſalem, where he had his education, he there
witneſſed for Chriſt, where he had moſt furiouſly ſet himſelf againſt him,
ch. 9. 28. (3.) He preached throughout all the coasts of Judea, in the
country towns and villages, as Chriſt had done; he made the firſt offer
of the goſpel to the Jews, as Chriſt had appointed, and did not leave them
till they had wilfully thruſt the goſpel from them ; and then, (4.) He
turned to the Gentiles, and laid out himſelf for the good of their ſouls,
labouring more abundantly than any of the apoſtles, may perhaps than all
put together. -
3. His preaching was all praćtical ; he did not go about to fill people’s
heads with airy motions, did not amuſe them with nice ſpeculations, nor
ſet them together by the ears with matters of doubtful diſputation, but
he ſhewed them, declared it, demonſtrated it, that they ought, (1.) To
repent of their ſins, to be ſorry for them, and to confeſs them, and enter
into covenant againſt them; they ought to bethink themselves, ſo the word
peravogy properly fignifies ; they ought to change their mind, and change
their way; and undo what they had done amiſs. (2.) To turn to God;
they muſt not only conceive an antipathy to fin, but they muſt come into
a conformity to God ; muſt not only “turn from that which is evil, but
turn to that which is good ;” they muſt turn to God, in love and affec-
tion, and return to God in duty and obedience, and turn and return from
the world and the flesh ; this is that which is required from the whole re-
volted degenerate race of mankind, “both Jews and Gentiles, rise; psy
#mi roy Geów—to turn back to God, even to him ;” to turn to him as our
chief Good and higheſt End, as our Ruler and Portion, turn our eye to
him, turn our heart to him, and turn our feet unto his testimonies. (3.)
To do works meet for repenlance. This was what John preached, who
was the firſt goſpel preacher, Matth. 3.8. Thoſe that profeſs repent-
ance, muſt pračiiſe it, muſt live a life of repentance, muſt in every thing
carry it as becomes penitents. It is not enough to ſpeak penitent words,
but we muſt do works agreeable to thoſe words. As true faith, ſo true
repentance, will work. Now what fault could be found with ſuch preach-
ing as this Had it not a direct tendency, to reform the world, and to
redreſs its grievances, and to revive natural religion ?
4. The Jews had no quarrel with him but upon this account, that he
did all he could to perſuade people to be religious, and to bring them to
God, by bringing them to Chriſt ; (v. 21.) It was for thoſe cauſes, and
no other, “ that the Jews caught me in the temple, and went about to
kill me;” and let any one judge whether thoſe were crimes worthy of
death or of bonds. He ſuffered ill, not only for doing well himſelf, but
for doing good to others. They attempted to kill him, it was his pre-
cious life that they hunted for, and hated, becauſe it was a uſeful life; they
caught him in the temple, worſhipping God, and there they ſet upon him,
as if the better place the better deed.
5. He had no help but from heaven ; ſupported and carried on by
that, he went on in this great work; (v. 22.) “ Having therefore ob-
tained help from God, I continue unto this day; #50:2–I have stood, my
life has been preſerved, and my work continued ; I have stood my ground,
and have not been beaten off; I have stood to what I ſaid, and have not
**.
-
| ledged, with thankfulneſs to his praiſe.
Paul's fifth Defence.
been afraid or aſhamed to perſiſt in it.” It was now above twenty years
fince Paul was converted, and all that time he had been very buſy
preaching the goſpel in the midſt of hazards ; and what was it that bore
him up 2 Not any ſtrength of his own reſolutions, but having obtained
help of God; for therefore, becauſe the work was ſo great, and he had
ſo much oppoſition, he could not otherwiſe have gone on in it, but by
help obtained of God. Note, Thoſe who are employed in work for
God, ſhall obtain help from God; for he will not be wanting in neceſſary
aſſiſtances to his ſervants. And our continuance to this day, muſt be at-
tributed to help obtained of God; we had ſunk, if he had not borne us
up ; had fallen off, if he had not carried us on ; and it muſt be acknow-
Paul mentions it as an evidence
that he had his commiſſion from God, that from him he had ability to
execute it. The preachers of the goſpel could never have done, and ſuf-
fered, and proſpered, as they did, if they had not had immediate help
from heaven, which they would not have had, if it had not been the
cauſe of God that they now were pleading. &
6. He preached no doćtrine but what agreed with the ſcriptures of
the Old Teſtament; he witnessed both to ſmall and great, to young and
old, rich and poor, learned and unlearned, obſcure and illuſtrious, all
being concerned in it; it was an evidence of the condeſcending grace of
the goſpel, that it was witneſſed to the meaneſt, and the poor were wel-
come to the knowledge of it; and of the inconteſtable truth and power
of it, that it was neither afraid nor aſhamed to ſhew itſelf to the greateſt.
The enemies of Paul objećted againſt him, that he preached ſomething
more than “ that men ſhould repent, and turn to God, and do works
meet for repentance;” thoſe indeed were but what the prophets of the
Old Teſtament had preached; but, befide theſe, he had preached Chriſt,
and his death, and his reſurre&tion, and that was what they quarrelled
with him for, as appears by ch. 25. 19. that he affirmed Jeſus to be alive;
“And ſo I did,” ſays Paul, “ and ſo I do, but therein alſo I ſay “no
other than that which Moſes and the prophets ſaid ſhould come ;’ and
what greater honour can be done to them, than to ſhew that what they
foretold is accompliſhed, and in the appointed ſeaſon too ; that what they
ſaid ſhould come is come, and at the time they prefixed 2’’
Three things they propheſied, and Paul preached :
(1.) That Christ should suffer; that the Meſfiah ſhould be a Sufferer
—ra.0mrés ; not only a Man, and capable of ſuffering, but that, as Meſ-
fiah, he ſhould be appointed to ſufferings ; that his ignominious death,
ſhould be not only conſiſtent with, but purſuant of, his undertaking.
“The croſs of Chriſt was a ſtumbling-block to the Jews,” and Paul’s
preaching that was the great thing that exaſperated them ; but Paul
ſtands to it, that, in preaching that, he preached the fulfilling of the
Old Teſtament predićtions, and therefore they ought not only not to be
offended at what he preached, but to embrace it, and ſubſcribe to it.
(2.) “That he ſhould be the firſt that ſhould riſe from the dead;”
not the firſt in time, but the firſt in influence; “that he ſhould be the
Chief of the reſurre&tion, the Head, or principal One,” ºrgarosłł &vasaasas,
in the ſame ſenſe that he is called the Firſt-begotten from the dead, (Rev.
1. 5.) and the First-born from the dead, Col. 1. 18. He opened the
womb of the grave, as the firſt-born are ſaid to do, and made way for our
reſurreótion; and he is ſaid “to be the firſt-fruits of them that ſlept,”
(1 Cor. 15. 20.) for he ſanétified the harveſt. He was “the firſt that
roſe from the dead, to die no more ;” and to ſhew that the reſurre&tion
of all believers is in virtue of his, juſt when he aroſe, “many dead bodies
of ſaints aroſe, and went into the holy city,” Matth. 27. 53.
(3.) “ That he ſhould ſhew light unto the people, and to the Gen-
tiles;” to the people of the Jews in the firſt place, for he was to be the
glory of his people Israel, to them he shewed light by himſelf; and then
to the Gentiles, by the miniſtry of his apoſtles, for he was “to be a Light
to lighten them who ſat in darkneſs.” In this Paul refers to his com-
miſfion, (v. 18.) “To turn them from darkneſs to light.” He roſe
Jrom the dead, on purpoſe that he might shew light to the people, that he
might give a convincing proof of the truth of his doćtrine, and might
ſend it with ſo much the greater power, both among Jews and Gen-
tiles. This alſo was foretold by the Old Teſtament prophets, “ that
the Gentiles ſhould be brought to the knowledge of God by the Meſ-
fiah ;” and what was there in all this, that the Jews could juſtly be diſ-
pleaſed at 2 *
24. And as he thus ſpake for himſelf, Feſtus ſaid with a
loud voice, Paul, thou art beſide thyſelf; much learning
doth make thee mad. 25. But he ſaid, I am not mad,
THE ACTs, xxvi.
Paul's fifth Defence,
moſt noble Feſtus; but ſpeak forth the words of truth and
ſoberneſs. 26. For the king knoweth of theſe things, be-
fore whom alſo I ſpeak freely : for I am perſuaded that
none of theſe things are hidden from him ; for this thing
was not done in a corner. , 27. King Agrippa, believeſt
thou the prophets? I know that thou believeſt. 28. Then
Agrippa ſaid unto Paul, Almoſt thou perſuadeſt me to be
a Chriſtian. 29. And Paul ſaid, I would to God, that not
only thou, but alſo all that hear me this day, were both
almoſt, and altogether ſuch as I am, except theſe bonds.
30. And when he had thus ſpoken, the king roſe up, and
the governor, and Bernice, and they that ſat with them :
31. And when they were gone aſide, they talked between
themſelves, ſaying, This man doeth nothing worthy of
death, or of bonds. 32. Then ſaid Agrippa unto Feſtus,
This man might have been ſet at liberty, if he had not ap-
pealed unto Caeſar. - . -
We have reaſon to think that Paul had a great deal more to ſay in
defence of the goſpel he preached, and for the honour of it, and to re-
commend it to the good opinion of this noble audience ; he was juſt
fallen upon that which was the life of the cauſe—the death and reſurrec-
tion of Jeſus Chriſt, and here he is in his element ; now he warms more
than before, his mouth is opened towards them, his heart is enlarged ;
lead him but to this ſubječt, and let him have leave to go on, and he will
never know when to conclude; for the power of Chriſt’s death, and the
fellowſhip of his ſufferings, are with him inexhauſtible ſubječts. It was
a thouſand pities then that he ſhould be interrupted, as he is here, and
that, being permitted to ſpeak for himſelf, (v. 1.) he ſhould not be per-
mitted to ſay all he defigned. But it was a hardſhip often put upon him,
and is a diſappointment to us too, who read his diſcourſe with ſo much
pleaſure. -
But there is no remedy, the court thinks it is time to proceed to give
in their judgment upon his caſe.
I. Feſtus, the Roman governor, is of opinion, that the poor man is
crazed, and that Bedlam is the fitteſt place for him. He is convinced
that he is no criminal, no bad man, that ſhould be puniſhed, but he takes
him to be a lunatic, a diſtraćted man, that ſhould be pitied, but at the
ſame time ſhould not be heeded, nor a word he ſays regarded; and thus
he thinks he has found out an expedient to excuſe himſelf, both from
condemning Paul as a priſoner, and from believing him as a preacher;
for if he be not compos mentis—in his ſenſes, he is not to be either con-
demned or credited.
Now here obſerve,
1. What it was that Feſtus ſaid of him, v. 24. He said it with a
loud voice, did not whiſper it to thoſe that ſat next him ; if ſo, it had
been the more excuſable, but (without conſulting Agrippa, to whoſe
judgment he had ſeemed to pay profound deference, ch. 25. 26.) ſaid
aloud, that he might oblige Paul to break off his diſcourſe, and might
divert the auditors from attending to it, “ Paul, thou art beside thyself,
thou talkeſt like a madman, like one with a heated brain, that knoweſt
not what thou ſayeſt;” yet he does not ſuppoſe that a guilty conſcience
had diſturbed his reaſon, or that his ſufferings, and the rage of his ene-
mies againſt him, had given any ſhock to it ; but he puts the moſt candid
conſtruction that could be upon his delirium; “Much learning hath
made thee mad,” thou haſt cracked thy brains with ſtudying. This he
ſpeaks, not ſo much in anger, as in ſcorn and contempt ; he did not un-
derſtand what Paul ſaid, it was above his capacity, it was all a riddle to
him ; and therefore he imputes it all to a heated imagination. “Sinon
vis intelligi, debes negligi—If thou art not willing to be underſtood,
thou oughteſt to be neglected.” (l.) He owns Paul to be a ſcholar,
and a man of learning, becauſe he could ſo readily refer to what Moſès
and the prophets wrote, books that he was a ſtranger to ; and even this
is turned to his reproach. The apoſtles who were fiſhermen, were de-
ſpiſed becauſe they had no learning ; Paul, who was a univerſity-man,
and bred a Pharifee, is deſpiſed as having too much learning, more than
did him good. Thus the enemies of Chriſt’s miniſters will always have
ſomething or other to upbraid them with ! (2.) He reproaches him as a
madman. The prophets of the Old Teſtament were thus ſtigmatized,
to prejudice people againſt them by putting them into an ill name ;
“Wherefore came this mad fellow unto thee " Said the captains of the
prophet, 2 Kings 9, 11. Hoſ. 9.7. John Baptiſt and Chriſt were re-
preſented as having a devil, as being crazed. It is probable that Paul
now ſpake with more life and earneſtneſs than he did in the beginning of
his diſcourſe, and uſed ſome géſtures that were expreſſive of his zeal,
and therefore Feſtus put this invidious charaćter upon him, which per-
haps never a one in the company but himſelf thought of. It is not ſo
harmleſs a ſuggeſtion as ſome make it, to ſay concerning them that are
zealous in religion above others, that they are crazed. -
2. How Paul cleared himſelf from this invidious imputation, which
whether he had ever lain under before is not certain; it ſhould ſeem, it
had been ſaid of him by the falſe apoſtles, for he ſays, (2 Cor. 5. 13.)
If we be beside ourselves, as they ſay we are, it is to God; but he was
never charged with this before the Roman governor, and therefore he
muſt ſay ſomething to this.
(1.) He denies the charge, with due reſpect indeed to the governor,
but with juſtice to himſelf, proteſting that there was neither ground nor
colour for it; (v. 25.) “I am not mad, most noble Festus, nor ever was,
nor any thing like it; the uſe of my reaſon, thanks be to God, has been
all my days continued to me, and at this time I do not ramble, but ſpeak
the words of truth and ſoberneſs, and know what I ſay.” Obſerve,
Though Feſtus gave Paul this baſe and contemptuous uſage, not be-
coming a gentleman, much leſs a judge, yet Paul is ſo far from reſenting
it, and being provoked by it, that he gives him all poſſible reſpect, com.
pliments him with his title of honour, most noble Festus, to teach us not
to render railing for railing, nor one invidious charaćier for another, but
to ſpeak civilly to thoſe who ſpeak ſlightly of us. It becomes us, upon
all occaſions, “to ſpeak the words of truth and ſoberneſs,” and then we
may deſpiſe the unjuſt cenſures of men. - -
(2.) He appeals to Agrippa concerning what he ſpake; (v. 26.) For
the king knows of these things, concerning Chriſt, and his death and refur-
rečtion, and the prophecies of the Old Teſtament, which had their ac-
compliſhment therein ; he therefore spake freely before him, who knew
thoſe were no fancies, but matters of fact, knew ſomething of them, and
therefore would be willing to know more; “ for I am perſuaded that
none of theſe things are hidden from him ;” mo, not that which he had
related concerning his own converſion, and the commiſſion he had re-
ceived to preach the goſpel. Agrippa could not but have heard of it,
having been ſo long converſant among the Jews. “This thing was not
done in a corner;” all the country rang of it ; and any of the Jews pre-
ſent might have witneſſed for him, that they had heard it many a time
from others, and therefore it was unreaſonable to cenſure him as a diſ-
tracted man for relating it, much more for ſpeaking of the death and re-
surrection of Christ, which was ſo univerſally ſpoken of. Peter tells
Cornelius and his friends, (ch. 10. 37.) “That word you know which
was publiſhed throughout all Judea concerning Chriſt;” and therefore
Agrippa could not be ignorant of it, and it was a ſhame for Festus that
he was ſo.
II. Agrippa is ſo far from thinking him a madman, that he thinks
he never heard a man argue more ſtrongly, nor talk more to the pur-
oſe. - w
p 1. Paul applies himſelf cloſely to Agrippa’s conſcience. Some think
Feſtus was diſpleaſed at Paul becauſe he kept his eye upon Agrippa, and
directed his diſcourſe to him all along, and that therefore he gave him
that interruption, v. 24. But if that was the thing that affronted him,
Paul regards it not ; he will ſpeak to thoſe who underſtand him, and
whom he is likely to faſten ſomething upon, and therefore applies himſelf
ſtill to Agrippa ; and becauſe he had mentioned Moſès and the prophets,
as confirming the goſpel he preached, he refers Agrippa to them; (v. 27.)
“ King Agrippa, believeſ? thou the prophets 2 Doſt thou receive the ſcrip-
tures of the Old Teſtament as a divine revelation, and admit them as
ſoretelling good things to come 2" He does not ſtay for an anſwer, but,
in compliment to Agrippa, takes it for granted ; I know that thou be-
lieveſ?, for every one knew that Agrippa profeſſed the Jews' religion,
as his fathers had done, and therefore both knew the writings of the
prophets, and gave credit to them. Note, It is good dealing with thoſe
who have acquaintance with the ſcriptures, and believe them ; for ſuch
one has ſome hold of. - w
2. Agrippa owns there was a great deal of reaſon in what Paul ſaid;
(v. 28.) Almost thou perſiadest me to be a christian. Some underſtand
this as ſpoken ironically, and read it thus, “Wouldeſt thou in ſo little a
time perſuade me to be a chriſtian * But taking it ſo, it is an acknow-
ledgment that Paul ſpake very much to the purpoſe, and that, whatever
others thought of it, to his mind there came a convincing power along
THE ACTs, xxvii.
with what he ſaid; “ Paul, thou art too haſty, that thou canſt not think
to make a convert of me all of a ſudden.” Others take it as ſpoken
feriouſly, and as a confeſſion that he was in a manner, or within a little,
convinced that Christ was the Meſſiah ; for he could not but own, and
had many a time thought ſo within himſelf, that the prophecies of the
Old Teſtament had had their accompliſhment in him ; and now that it
is urged thus ſolemnly upon him, he is ready to yield to the convićtion,
he begins to ſound a parley, and to think of ſurrendering, he is as near
perſuaded to believe in Chriſt, as Felix, when he trembled, was to leave
his fins; he ſees a great deal of reaſon for chriſtianity, the proofs of it,
he owns, are ſtrong, and ſuch as he cannot anſwer, the obječtions againſt
it trifling, and ſuch as he cannot for ſhame inſiſt upon ; ſo that if it were
not for his obligations to the ceremonial law, and his reſpect to the re-
ligion of his fathers and of his country, or his regard to his dignity as a
king, and to his ſecular intereſts, he would turn christian, immediately.
Note, Many are almost perſuaded to be religious, who are not quite per-
ſuaded ; they are under ſtrong convićtions of their duty, and of the ex-
cellency of the ways of God, but yet are over-ruled by ſome external in-
ducements, and do not purſue their convićtions.
3. Paul, not being allowed time to purſue his argument, concludes
with a compliment, or rather a pious wiſh, that all his hearers were
christians, and this wiſh turned into a prayer, ivěžipovăy rº, Os3–I pray to
God for it , (v. 29.) it was his “ heart’s defire and prayer to God for
them all, that they might be ſaved,” Rom. 10. 1. “That not only
thou, but all that hear me this day,” (for he has the ſame kind defign
upon them all,) “ were both almoſt, and altogether, ſuch as I am, except
theſe bonds.” Hereby, (1.) He profeſſes his reſolution to cleave to his
religion, as that which he was entirely ſatisfied in, and determined to live
and die by. In wiſhing that they were all as he was, he does in effect
declare againſt ever being as they were, whether Jews or Gentiles, how
much ſoever it might be to his worldly advantage. He adheres to the
inſtrućtion God gave to the prophet, (Jer. 15. 19.), “Let them return
unto thee, but return not thou unto them.” (2.) He intimates his ſatis-
fačtion not only in the truth, but in the benefit and advantage, of chriſ.
tianity; he had ſo much comfort in it for the preſent, and was ſo ſure
it would end in his eternal happineſs, that he could not wiſh better to the
beſt friend he had in the world, than to wiſh him ſuch a one as he was, a
faithful zealous diſciple of Jeſus Chriſt. Let mine enemy be as the wicked,
ſays Job, ch. 27. 7. Let my friend be as the chriſtian, ſays Paul. (3.)
He intimates his trouble and concern that Agrippa went no further than
being “almoſt ſuch a one as he was, almoſt a chriſtian, and not al-
together one ; for he wishes that he and the reſt of them might be not
only almoſt,” (What good would that do *) but altogether ſuch as he
was, ſincere thorough-paced chriſtians. (4.) He intimates that it was
the concern, and would be the unſpeakable happineſs, of every one of
them to become true christians ; that there is grace enough in Chriſt for
all, be they ever ſo many; enough for each, be they ever ſo craving.
(5.) He intimates the hearty good-will he bore to them all; he wiſhes
them, [1..] As well as he wiſhed his own ſoul, that they might be as
happy in Chriſt as he was. [2] Better than he was now as to his out-
ward condition, for he excepts theſe bonds; he wiſhes they might all be
comforted chriſtians, as he was, but not perſecuted chriſtians, as he was ;
that they might taſte as much as he did of the advantages that attended
religion, but not ſo much of its croſſes. They had made light of his im-
priſonment, and were in no concern for him ; Felix continued him in
bonds to gratify the Jews ; now this would have tempted many a one
to wiſh them all in his bonds, that they might know what it was to be
confined as he was, and then they would know the better how to pity
him : but he was ſo far from this, that, when he wiſhed them in bonds to
Christ, he defired they might never be in bonds for Christ. Nothing
could be ſaid more tenderly, nor with a better grace.
III. They all agree that Paul was an innocent man, and was wronged
in this proſecution. -
1. The court broke up with ſome precipitation ; (v. 30.) When he
had ſpoken that obliging word, (v. 29.) which moved them all, the king ||
was afraid, if he were permitted to go on, he would ſay ſomething yet
more moving, which might work upon ſome of them to appear more in
his favour than was convenient, and perhaps might prevail with them
to turn chriſtians ; the king himſelf found his own heart begin to yield,
and durſt not truſt himſelf to hear more, but, like Felix, diſmiſſed Paul
for this time.
he had any more to ſay for himſelf; but they think he has ſaid enough,
and therefore “the king roſe up, and the governor, and Bernice, and they
that ſat with them,” concluding the caſe was plain, and with that they |
Jays, Let it ſtand.
They ought in juſtice to have aſked the priſoner whether |
Paul's fifth Defence.
contented themſelves when Paul had more to ſay, which would have
made it plainer. . - - -
2. They all concurred in an opinion of Paul’s innocency, v. 31. The
court withdrew to conſult of the matter, to know one another’s minds
upon it, and they talked among themſelves, all to the ſame purport, “that º
this man doeth nothing worthy of death ;” he is not a criminal that de-
ſerves to die; nay he doeth nothing worthy of bonds ; he is not a dan-
gerous man, whom it is prudence to confine. After this, Nero made a
law for the putting of thoſe to death who profeſſed the chriſtian religion.
but as yet there was no law of that kind among the Romans, and therefore
no tranſgreſſion ; and this judgment of their’s, is a teſtimony againſt that
wicked law which Nero made not long after this ; that Paul the moſt
aćtive zealous chriſtian that ever was, was adjudged, even by thoſe that
were no friends to his way, to have done nothing worthy of death, or of
bonds. Thus was he made manifeſt in the conſciences of thoſe who yet
would not receive his doćtrine ; and the clamours of the hot-headed Jews,
who cried out, Away with him, it was not fit he ſhould live, were aſhamed
by the moderate counſels of this court.
3. Agrippa gave his judgment, “that he might have been ſet at liberty,
if he had not himſelf appealed to Caeſar,” (v. 32.) but by that appeal
he had put a bar in his own door. Some think that by the Roman law
this was true, that, when a priſoner had appealed to the ſupreme court,
the inferior courts could no more diſcharge him than they could condemn
him; and we ſuppoſe the law was ſo, if the proſecutors joined iſſue upon
the appeal, and conſented to it. But it does not appear that in Paul's
caſe the proſecutor did ſo ; he was forced to do it, to ſcreen, himſelf
from their fury, when he ſaw the governor did not take the care he ought
to have done for his protećtion. And therefore others think that Agrippa
and Feſtus, being unwilling to diſoblige the Jews by ſetting him at
liberty, made this ſerve for an excuſe of their continuing him in cuſtody,
when they themſelves knew they might have juſtified the diſcharging of
him. Agrippa, who was but almoſt perſuaded to be a chriſtian, proves.
no better than if he had not been at all perſuaded.
And now I cannot tell, (1.) Whether Paul repented of his having ap-
pealed to Caeſar, and wiſhed he had not done it, blaming himſelf for it as,
a raſh thing, now he ſaw that was the only thing that hindered his diſ-
charge. He had reaſon perhaps to refle&t upon it with regret, and to.
charge himſelf with imprudence and impatience in it, and ſome diſtruſt
of the divine protećtion. He had better have appealed to God than to
Caeſar. It confirms what Solomon ſays, (Eccl. 6. 12.) Who knows what
is good for man in this life 2 What we think is for our welfare often
proves to be a trap; ſuch ſhort-fighted creatures are we, and ſo ill-ad-
viſed in learning, as we do, to our own understanding. Or, (2.) Whe-
ther, notwithſtanding this, he was ſatisfied in what he had done, and was.
eaſy in his reflections upon it ; his appealing to Caeſar was lawful, and
what became a Roman citizen, and would help to make his cauſe confider-
able; and foraſmuch as when he did it, it appeared to him, as the caſe.
then ſtood, to be for the best, though afterward it appeared otherwiſe, he
did not vex himſelf with any ſelf-reproach in the matter, but believed
there was a providence in it, and it would iſſue well at laſt. And be-
fides, he was told in a viſion, that he muſt bear witneſs to Christ at Rome,
ch. 23. 11. And it is all one to him, whether he goes thither a priſoner.
or at his liberty; he knows “ the counſel of the Lord ſhall ſtand, and
The will of the Lord be done.”
is CHAP, XXVII.
This whole chapter is taken up with an account of Paul's voyage toward
Rome, when he was sent thither a prisoner by Festus the governor, upon.
his appeal to Caesar. I. The beginning of the voyage was well enough,
it was calm and prosperous, v. 1.8. II. Paul gave them notice of a
storm coming, but could not prevail with them to lie by, v. 9...11. III.
As they pursued their voyage, they met with a great deal of tempestuous.
weather, which reduced them to such extremity, that they counted upon
nothing but being cast away, v. 12... 20. IV. Paul assured them, that
though they would not be advised by him to prevent their coming into this
danger, yet by the good providence of God they should be brought safely.
through it, and none of them should be lost, v. 21...26. P. At lengiſ.
they were at midnight thrown upon an island, which proved to be Malta,
and then they were in the utmost danger imaginable, but were assisted by.
Paul's counsel to keep the mariners in the ship, and encouraged by his
comforts to eat their meat, and have a good heart on it, v. 27...36. pºſ.
Their narrow escape with their lives, when they came to shore, when the
ship was wrecked, but all the persons wonderfully preserved, v. 37..,44.
THE ACTS, XXVII.
Paul's Voyage toward Rome.
into Italy, they delivered Paul and certain other
priſoners unto one named Julius, a centurion of Au-
guſtus’ band 2. And entering into a ſhip of Adramyt-
tium, we launched, meaning to ſail by the coaſts of Aſia;
one Ariſtarchus, a Macedonian, of Theſſalonica, being with
us. 3. And the next day we touched at Sidon. And
Julius courteouſly entreated Paul, and gave him liberty to
go unto his friends to refreſh himſelf. 4. And when we
had launched from thence, we ſailed under Cyprus, be-
cauſe the winds were contrary. 5. And when we had
failed over the ſea of Cilicia and Pamphylia, we came to
Myra, a city of Lycia. 6. And there the centurion found
a ſhip of Alexandria ſailing into Italy; and he put us
therein. 7. And when we had ſailed ſlowly many days,
and ſcarce were come over againſt Cnidus, the wind not
ſuffering us, we ſailed under Crete, over againſt Salmone;
8. And, hardly paſſing it, came unto a place which is cal-
led The fair havens; nigh whereunto was the city of
Laſea. 9. Now when much time was ſpent, and when
ſailing was now dangerous, becauſe the faſt was now
already paſt, Paul admoniſhed them, 10. And ſaid unto
them, Sirs, I perceive that this voyage will be with
hurt and much damage, not only of the lading and ſhip,
but alſo of our lives. 11. Nevertheleſs the centurion be-
lieved the maſter and the owner of the ſhip, more than
thoſe things which were ſpoken by Paul.
It does not appear, how long it was after Paul's conference with
Agrippa that he was ſent away for Rome, purſuant to his appeal to
Caeſar ; but it is likely they took the firſt convenience they could hear
of to do it ; in the mean time Paul is in the midſt of his friends at
Caeſarea - they comforts to him, and he a bleſfing to them.
But here we are told,
I. How Paul was ſhipped off for Italy; a long voyage, but there is no
remedy. He has appealed to Caeſar, and to Caeſar he muſt go. It was
determined that we should ſail into Italy, for to Rome they muſt go by ſea;
it would have been a vaſt way about to go by land. Hence when the
Roman conqueſt of the Jewiſh nation is foretold, it is ſaid, (Numb. 24.
24.) “Ships ſhall come from Shittim, that is, Italy, and ſhall afflićt Eber,”
that is, the Hebrews. It was determined by the counſel of God, before
it was determined by the counſel of Feſtus, that Paul ſhould go to Rome;
for whatever man intended, God had work for him to do there. Now
here we are told, -
1. Whoſe cuſtody he was committed to ; to “one named Julius, a
centurion of Auguſtus’ band;” as Cornelius was of the Italian band,
or legion, ch. 10. 1. He had ſoldiers under him, who were a guard upon
Paul, that he might not make his eſcape, and likewiſe to protećt him,
that he might have no miſchief done him.
2. What bottom he embarked in ; they went on board a ſhip of
Adramyttium, (v. 2.) a ſea-port of Africa, whence this ſhip brought Afri-
can goods, and, as it ſhould ſeem, made a coaſting voyage for Syria,
where thoſe goods come to a good market. - -
43*What company he had in this voyage ; there were ſome priſoners
that were committed to the cuſtody of the ſame centurion, who, probably,
had appealed to Caeſar too, or were upon ſome other account removed to
Rome, to be tried there, or to be examined as witneſſes againſt ſome pri-
ſoners there ; perhaps ſome notorious offenders, like Barabbas, who were
therefore ordered to be brought before the emperor himſelf. Paul was
linked with theſe, as Chriſt with the thieves that were crucified with
him, and was obliged to take his lot with them in this voyage; and we
find in his chapter (v. 42.) that for their ſakes he had like to have been
killed, but for his ſake they were preſerved. Note, It is no tiew thing
for the “innocent to be numbered among the tranſgreſſors.” But he
had alſo ſome of his friends with him, Luke particularly, the penman of |
this book, for he puts himſelf in all along, We ſailed into Italy, and, II/e
launched, v. 2, Ariſtarchus a Theſſalonian is particularly named, as
being now in his company. Dr. Lightfoot thinks that Trophimus the
Vol. V. No. 96.
Tim. 4. 20.) when he paſſed by thoſe coaſts of Afia mentioned here,
(v. 2.) and that there likewiſe he left Timothy. It was a comfort to
Paul to have the ſociety of ſome of his friends in this tedious voyage,
with whom he might converſe freely, though he had ſo much looſe pro-
fane company about him. Thoſe that go long voyages at ſea, are com-
monly neceſſitated to ſojourn, as it were, in Meſech and Kedar, and have
need of wiſdom, that they may do good to the bad company they are
in, may make them better, or at leaſt be made never the worſe by them.
II. What courſe they ſteered, and what places they touched at ; which
are particularly recorded for the confirming of the truth of the hiſtory
to thoſe who lived at that time, and could by their own knowledge tell
of their being at ſuch and ſuch a place. - -
1. They touched at Sidon, not far off from where they went on board ;
thither they came the next day. And that which is obſervable there,
is, that Julius the centurion was extraordinarily civil to Paul ; it is pro-
bable that he knew his caſe, and was one of the chief captains or prin-
cipal men that heard him plead his own cauſe before Agrippa, (ch. 25.
23.) and was convinced of his innocency, and the injury done him ; and
therefore, though he was committed to him as a priſoner, he treated him
as a friend, as a ſcholar, as a gentlemap, and as a man that had an intereſt
in heaven; he gave him liberty, while the buſineſs of the ſhip ſtayed at
Sidon, to go among his friends there to refresh himſelf; and it would be
a great refreſhment to him. Julius herein gives an example to thoſe in
power to be reſpectful to thoſe whom they find worthy of their reſpect,
and in uſing their power to make a difference. A Joſeph, a Paul, are
not to be uſed as common priſoners. God herein encourages thoſe that
ſuffer for him, to truſt in him ; for he can put it into the hearts of thoſe
to befriend them, from whom they leaſt expect it ; can make them to be
pitied, may can make them to be prized and valued, even in the eyes of
thoſe that carry them captive, Pſ. 106.46. And it is likewiſe an inſtance
of Paul’s fidelity; he did not go about to make his eſcape, which he
might have eaſily done. But being out upon his parole of honour, he
faithfully returns to his impriſonment; if the centurion be ſo civil as to
take his word, he is ſo juſt and honeſt as to keep his word.
2. They thence ſailed under Cyprus, v. 4. If the wind had been fair, .
they had gone forward by dire&t failing, and had left Cyprus on the right
hand; but, the wind not favouring them, they were driven to oblique
ſailing with a ſide wind, and ſo compaſs the iſland, in a manner, and left it
on the left hand. Sailors muſt do as they can, when they cannot do as
: they would, and make the beſt of their wind, whatever point it is in ; ſo
muſt we all in our paſſage over the ocean of this world. When the
winds are contrary, yet we muſt be getting forward as well as we can.
3. At a port called Myra they changed their ſhip ; that which they
were in, it is probable, having.buſineſs no further, they went on board a
veſſel of Alexandria bound for Italy, v. 5, 6. Alexandria was now the
chief city of Egypt, and great trading there was between that city and
Italy; from Alexandria they carried corn to Rome ; and the Eaſt-India
goods and Perſian which they imported at the Red-ſea, they exported
again to all parts of the Mediterranean, and eſpecially to Italy. And
it was a particular favour ſhewed to the Alexandrian ſhips in the ports
ports of Italy, that they were not obliged to ſtrike ſail, as other ſhips
were, when they came into port. . . .” -
4. With much ado they made the Fair havens, a port of the iſland of
Crete, v. 7, 8. They sailed slowly many days, being becalmed, or
having the wind against them. It was a great while before they made
the point of Cnidus, a port of Caria, and were forced to ſail under Crete,
as before under Cyprus; much difficulty they met with in paſſing by
Salmone, a promontory on the eastern ſhore of the iſland of Crete.
Though the voyage hitherto was not tempestuous, yet it was very tedi-
ous. Thus many that are not driven backward in their affairs by cross
providences, yet sail slowly, and do not get forward by ſavourable provi-
| dences. And many good christians make this complaint in the concerns.
of their ſouls, that they do not rid ground in their way to heaven, but
have much ado to keep their ground; they move with many stops and
pauſes, and lie a great while wind-bound. Obſerve, The place they
came to was called The fair havens. Travellers ſay that it is known to
this day by the ſame name, and that it anſwers the name from the plea-
| ſantneſs of the fituation and proſpect. And yet, (1.) It was not the
harbour they were bound for ; it was a fair haven, but it was not their
haven. Whatever agreeable circumstances we may be in in this world,
| we must remember we are not at home, and therefore we must ariſe and
depart ; for though it be a fair haven, it is uot the desired haven, Pſ.
107, 30. (2.) It was not a commodious haven to winter in, ſo it is ſaid,
3 F.
v. 12. It had a fine proſpect, but it lay expoſed to the weather. Note,
Every fair haven is not a ſafe haven ; nay there may be most danger
where there is most pleaſure. * *
III. What advice Paul gave them with reference to that part of
their voyage they had before them ; it was, to be content to winter
where they were, and not to think of stirring till a better ſeaſon of the
ear. - - . \
y 1. It was now a bad time for ſailing ; they had lost a deal of time
while they were struggling with contrary winds. Sailing was now dan-
gerous, becauſe the fast was already past, that is, the famous yearly faſt
of the Jews, the day of atonement, which was on the tenth day of the
ſeventh month, a day to afflict the soul with fasting ; it was about the
20th of our September. That yearly fast was very religiouſly obſerved ;
but (which is strange) we never have any mention made in all the ſcrip-
ture-history of the obſervation of it, unleſs it be meant here, where it
ſerves only to deſcribe the ſeaſon of the year. Michaelmas is reckoned
by mariners as bad a time of the year to be at ſea in as any other ; they
complain of their Michaelmas-blasts ; it was that time now with theſe
diſtreſſed voyagers ; the harvest was past, the summer was ended; they
had not only lost time, but lost the opportunity.
2. Paul put them in mind of it, and gave them notice of their danger;
v. 10.) “I perceive,” (either by notice from God, or by obſerving
their wilful reſolution to proſecute the voyoge, notwithstanding the peril
of the ſeaſon,) “ that this voyage will be with hurt and damage : you that
have effects on board are likely to loſe them, and it will be a miracle of
mercy if our lives be given us for a prey.” Here were ſome good men in
the ſhip, and many more bad men; but in things of this nature “all
things come alike to all, and there is one event to the righteous and to
the wicked.” If both be in the ſame ſhip, they both are in the ſame
danger. -
3. They would not be adviſed by Paul in this matter, v. 11. They
thought him impertinent in interpoſing in an affair of this nature, who
did not understand navigation, and the centurion to whom it was referred
to determine it, though himſelf a paſſenger, yet, being a man in autho-
rity, he takes upon him to over-rule, though he had not been oftener at
ſea perhaps than Paul, nor was better acquainted with theſe ſeas; for
Paul had planted the goſpel in Crete, (Tit. 1. 5.) and knew the ſeveral
opinion of the master and owner of the ſhip than to Paul’s ; for every man is
to be credited in his own profeſſion ordinarily; but ſuch a man as Paul, who
was ſo intimate with Heaven, was rather to be regarded in ſeafaring
matters than the moſt celebrated ſailors. Note, Thoſe know not what
dangers they run themſelves into, who will be governed more by human
prudence than by divine revelation. The centurion was very civil to
Paul, (v. 3.) and yet would not be governed by his advice. Note,
Many will ſhew reſpect to good miniſters, that will not take their advice,
ICzek. 33. 31.
12. And becauſe the haven was not commodious to
winter in, the more part adviſed to depart thence alſo, if |
by any means they might attain to Phenice, and there to
ſouth-weſt, and north-weſt. 13. And when the ſouth
wind blew ſoftly, ſuppoſing that they had obtained their
purpoſe, looſing thence, they failed cloſe by Crete. 14.
But not long after there aroſe againſt it a tempeſtuous
wind called Euroclydon. 15. And when the ſhip was
caught, and could not bear up into the wind, we let her |
drive. 16. And running under a certain iſland which is
called Clauda, we had much work to come by the boat:
17. Which when they had taken up, they uſed helps, un-
dergirding the ſhip ; and fearing left they ſhould fall into
the quicklands, ſtrake fail, and ſo were driven. 18. And
they lightened the ſhip ; 19. And the third day we caſt
out with our own hands the tackling of the ſhip. 20.
And when neither fun nor ſtars in many days appeared,
and no ſmall tempeſt lay on us, all hope that we ſhould be
ſaved was then taken away. *
THE ACTS, XXVII. * *
|
i
|
| warning given them of a ſtorm.
| voluit, fed quo rapit impetus undze.”
we being exceedingly toſſed with a tempeſt, the next day | ſudden, they are in this diſtreſs.
Paul's Voyage toward Rome.
In theſe verſes, we have, -
I. The ſhip putting to ſea again, and p
promiſing gale. Obſerve,
1. What induced them to leave the fair havens ; it was becauſe they
urſuing her voyage at firſt with a
thought the harbour not commodious to winter in ; it was pleaſant enough
in the ſummer, but in the winter they lay bleak. Or perhaps it was
upon ſome other account incommodious ; proviſions perhaps were ſcarce
and dear there; and they ran upon a miſchief to avoid an inconvenience,
as we often do. $.
', called to adviſe in this matter, were for ſtaying there, rather than ven-
Some of the ſhip’s crew, or of the council that was
turing to ſea now that the weather was founcertain. It is better to be
ſafe in an incommodious harbour than to be loſt in a tempeſtuous ſea ;
but they were outvoted when it was put to the queſtion, and the more
part advised to depart thence also ; yet they aimed not to go far, but only
to another port of the ſame iſland, here called Phenice, and ſome think it
was ſo called becauſe the Phenicians frequented it much, the merchants
of Tyre and Sidon. It is here deſcribed to lie toward the ſouth-weſt
and north-weſt. Probably, the haven was between two promontories or.
juttings.out of land into the ſea, one of which pointed to the north-weſt
and the other to the ſouth-weſt, by which it was guarded againſt the eaſt
winds. Thus hath the wiſdom of the Creator provided for the relief
and ſafety of them who “go down to the ſea in ſhips, and do buſineſs
in great waters.” In vain had nature provided for us the waters to ſail on,
if it had not likewiſe provided for us natural harbours to take ſhelter in.
2. What encouragement they had at firſt to purſue their voyage;
they ſet out with a fair wind, (v. 13.) the south wind blew softly, upon
which they flattered themſelves with hope that they ſhould gain their
point, and ſo they sailed close by the coaſt of Crete, and were not afraid
of running upon the rocks or quickſands, becauſe the wind blew ſo gently.
Thoſe who put to ſea with ever ſo fair a gale, know not what ſtorms
they may yet meet with ; and therefore muſt not be ſecure, nor take it
for granted that they have obtained their purpoſe, when ſo many acci-
dents may happen to croſs their purpoſe. “Let not him that girdeth on
the harneſs, boaſt as though he had put it off.” f
II. The ſhip in a ſtorm º: dreadful ſtorm. They looked
at ſecond cauſes, and took their meafºres from the favourable hints the
gave, and imagined that becauſe the ſouth wind now blew ſoftly, it
parts of the iſland well enough. But the centurion gave more regard to the
would always blow ſo ; in confidence of that, they ventured to ſea, but
are ſoon made ſenfible of their folly in giving more credit to a ſmilin
wind than to the word of God in Paul’s mouth, by which they had fair
Obſerve, *
1. What their danger and diſtreſs was, (1.) There aroſe against
them a tempestuous wind, which was not only contrary to them, and di-
rečtly in their teeth, ſo that they could not get forward, but a violent
wind, which raiſed the waves, like that which was ſent forth in purſuit
of Jonah ; though Paul was following God, and going on in his duty,
and not as Jonah running away from God and his duty. This wind the
ſailors called Euroclydon, a north-eaſt wind, which upon thoſe ſeas per-
haps was obſerved to be in a particular manner troubleſome and danger-
ous. It was a ſort of a whirlwind, for the ſhip is ſaid to be caught by
it, v. 15. It was God that commanded this wind to rise, defigning to
e & “Tº e * Art e bring glory to himſelf, and reputation to Paul, out of it ; ſtormy winds
winter; which is a haven of Crete, and lieth toward the being brought out of his treasuries, (Pſ. 135, 7.) they fulfil }. word,
Pſ. 148.8. (2.). The ſhip was exceedingly toſſed; (v. 18.) it was
kicked like a football from wave to wave; its paſſengers (as it is ele-
gantly deſcribed, Pſ. 107. 26, 27.) “mount up to the heavens, go down
again to the depths, reel to and fro, ſtagger like a drunken man, and are
at their wits’-end.” The ſhip could not poſſibly bear up into the wind,
could not make her way in oppoſition to the wind; and therefore they
folded up their ſails, which in ſuch a ſtorm would endanger them r ther
than do them any ſervice, and ſo “let the ſhip drive, not whethſea it
would, but whether it was impelled by the impetuous waves—Non quo.
Ovid. Triſt. It is probable that
they were very near the haven of Phenice when this tempeſt aroſe, and
thought they ſhould preſently be in a quiet haven, and were pleaſing
themſelves with the thought of it, and of wintering there, and lo, of a
Let us therefore always rejoice with
trembling, and never expect a perfeót ſecurity, nor a perpetual ferenity,
till we come to heaven. (3.) They ſaw neither ſun nor ſtars for many
days; this made the tempećt the more terrible, that they were all in the
dark ; and the uſe of the loadſtone for the direction of ſailors not being .
then found out, (that they had no guide at all, when they could ſee
neither ſun nor ſtars,) made the caſe the more hazardous. Thus melan-
choly ſometimes is the condition of the people of God upon a ſpiritual
THE ACTS, XXVII.
Paul's Voyage toward Rome.
account; they walk in darkneſs, and have no light. Neither ſun nor
ſtars appear; they cannot dwell, nay, they cannot faſten, upon any thing
comfortable, or encouraging ; thus it may be with them, and yet light
is sown for them. (4.) They had abundance of winter-weather; no
small tempest—xsway 8x 3Xiyºs, cold rain, and ſnow, and all the rigours of
that ſeaſon of the year; ſo that they were ready to periſh for cold; and
all this continued many days. See what hardſhips thoſe often undergo,
who are much at ſea, beſide the hazards of life they run ; and yet to
get gain there are ſtill thoſe who make nothing of all this ; and it is an
inſtance of the wiſdom of divine Providence, that it diſpoſes ſome to this
employment, notwithſtanding the difficulties that attend it, for the keep- |
ing up of commerce among the nations, and the iſles of the Gentiles par-
ticularly ; and Zebulun can as heartily rejoice in his going out as Iſſa-
char in his tents. Perhaps Chriſt therefore choſe miniſters from among
ſeafaring men, becauſe they had been uſed to endure hardneſs.
2, What means they uſed for their own relief; they betook them-
ſelves to all the poor ſhifts (for I can call them no better) that ſailors
in diſtreſs have recourſe to. (1.) When they could not make head
againſt the wind, they let the ſhip run adrift, finding it was to no pur-
poſe to ply either the oar or the ſail. When it is fruitleſs to ſtruggle,
it is wiſdom to yield. (2.) They nevertheleſs did what they could to
avoid the preſent danger ; there was a little iſland called Clauda, and
when they were near that, though they could not purſue their voyage,
he not ſay to the winds and waves, Peace, be still, as his Maſter had
done Surely it was becauſe the apoſtles wrought miracles for the con-
firmation of their doctrine, not for the ſerving of a turn for themſelves or
their friends. - - -
21. But after long abſtinence, Paul ſtood forth in the
midſt of them, and ſaid, Sirs, ye ſhould have hearkened
they took cale to prevent their ſhipwreck, and therefore ſo ordered their
matters, that they did not run againſt the iſland, but quietly run under
it, v. 16. (3.) When they were afraid they ſhould ſcarcely ſave the
ſhip, they were buſy to ſave the boat, which they did with much ado.
|
They had much work to coine by the boat, (v. 16.) but at laſt they took
it up, v. 17. That might be of uſe in any exigence, and therefore they
made hard ſhift to get it into the ſhip to them. (4.) They uſed means
which were proper enough in thoſe times, when the art of navigation
was far ſhort of the perfection it is now come to ; they undergirded the
ship, v. 17. They bound the ſhip under the bottom of it with ſtrong
cables, to keep it from bulging in the extremity of the tempeſt. (5.)
For fear of falling into the quicksands, they struck sail, and then let the
ſhip go as it would. It is ſtrange how a ſhip will live at sea, (ſo they
expreſs it,) even in very ſtormy weather, if it have but ſea-room ; and
when the ſailors cannot make the shore, it is their intereſt to keep as far
off it as they can. (6.) The next day they lightened the ship of its
cargo, threw the goods and merchandiſes overboard, (as Jonah’s mari-
ners did, ch. 1. 5.) being willing rather to be poor without them than
to periſh with them. “ Skin for ſkin, and all that a man has will he
give for his life.” See what the wealth of this world is ; how much
foever it is courted as a bleſfing, the time may come when it will be a
burthen, not only too heavy to be carried ſafe of itſelf, but heavy enough
to fink him that has it. --Riches are often kept by the owners the reqf to
their hurt, (Eccl. 5. 13.) and parted with to their good. ... But ſee the
folly of the children of this world, they can be thus prodigal of their !
goods when it is for the ſaving of their lives, and yet how ſparing of them
in works of piety and charity, and in ſuffering for Chriſt, though they
are told by eternal Truth itſelf, that thoſe ſhall be recompenſed more
than a thouſand fold in the resurrection of the just. They went upon a
principle of faith, who “took joyfully, the ſpoiling of their goods,
iºnowing in themſelves that they had in heaven a better and a more en-
during ſubſtance,” Heb. 10. 34. Any man will rather make ſhipwreck
of his goods than of his life; but many will rather make shipwreck of
faith and a good conſcience than of their goods. . (7.) The third day
they caſt out the tacklings of the ship ;... the utenſils of it, Armamenta, (ſo
ſome render it,) as if it were a ſhip of force.
heave the guns over-board in the extremity of a ſtorm ; but what heavy
artillery they had then which it was neceſſary to lighten the ſhip of, I do
not know ; and queſtion whether it were not then a vulgar error among
ſeamen thus to throw away every thing into the ſea, even that which
would be of great uſe in a ſtorm, and no great weight.
3. The deſpair which at laſt they were brought to ; (v. 20.) “All
hope that we ſhould be ſaved was then taken away.” The ſtorm con-
tinued, and they ſaw no ſymptoms of its abatement ; we have known
very bluſtering weather to continue for ſome weeks. The means they had
uſed were ineffectual, ſo that they were at their wits’-end 5 and ſuch was
the conſternation that this melancholy proſpect put them into, that they
had no heart either to eat or drink. They had proviſion enough on
board, (v. 38.) but ſuch bondage were they under, through ſºar ºf
death, that they could not admit the ſupports of life. Why did not
With us it is common to
unto me, and not have looſed from Crete, and to have
gained this harm and loſs. 22. And now I exhort you to
be of good cheer: for there ſhall be no loſs of any man’s
life among you, but of the ſhip. 23. For there ſtood by
me this night the angel of God, whoſe I am, and whom I
ſerve, 24. Saying, Fear not, Paul; thou muſt be brought
before Caeſar: and, lo, God hath given thee all them that
fail with thee. 25. Wherefore, Sirs, be of good cheer:
for I believe God, that it ſhall be even as it was told me.
26. Howbeit we muſt be caſt upon a certain iſland. 27.
But when the fourteenth night was come, as we were
driven up and down in Adria, about midnight the ſhip-
men deemed that they drew near to ſome country; 28.
And founded, and found it twenty fathoms: and when
they had gone a little further, they ſounded again, and
found it fifteen fathoms. 29. Then fearing left they
ſhould have fallen upon rocks, they caſt four anchors out
of the ſtern, and wiſhed for the day. 30. And as the
ſhipmen were about to flee out of the ſhip, when they had
let down the boat into the ſea, under colour as though
they would have caſt anchors out of the foreſhip, 31.
Paul ſaid to the centurion and to the ſoldiers, Except theſe
abide in the ſhip, ye cannot be ſaved. 32. Then the ſol-
diers cut off the ropes of the boat, and let her fall off. 33.
And while the day was coming on, Paul befought them all
to take meat, ſaying, This day is the fourteenth day that
ye have tarried, and continued faſting, having taken no-
thing. 34. Wherefore I pray you to takeſome meat; for
this is for your health: for there ſhall not a hair fall from
the head of any of you. 35. And when he had thus
ſpoken, he took bread, and gave thanks to God in preſence
of them all; and when he had broken it, he began to eat.
36. Then were they all of good cheer, and they alſo took
Jöme meat. 37. And we were all in the ſhip two hun-
dred threeſcore and ſixteen ſouls. 38. And when they
had eaten enough, they lightened the ſhip, and caſt out
the wheat into the ſea. 39. And when it was day they
knew not the land: but they diſcovered a certain creek
with a ſhore, into the which they were minded, if it were
poſſible, to thruſt in the ſhip. 40. And when they had
taken up the anchors, they committed themſelves unto the
ſea, and looſed the rudder-bands, and hoiſted up the main-
ſail to the wind, and made toward ſhore. 41. And fall-
ing into a place where two ſeas met, they ran the ſhip
aground; and the forepart ſtuck faſt, and remained un-
moveable, but the hinder part was broken with the vio-
lence of the waves. 42. And the ſoldiers’ counſel was to
kill the priſoners, left any of them ſhould ſwim out and
eſcape. 43. But the centurion, willing to ſave Paul, kept
them from their purpoſe; and commanded that they
which could ſwim, thould caſt themſelves firſt into the ſea,
and get to land : 44. And the reſt, ſome on boards, and
ſome on broken pieces of the ſhip. And ſo it came to paſs,
Paul, by the power of Chriſt, and in his name, lay this ſtorm : Why did
that they eſcaped all ſafe to land. * . .
THE ACTS, XXVII.
We have here the iſſue of the diſtreſ, of Paul and his fellow-travellers 5
they eſcaped with their lives, and that was all; and that was for Paul’s H
We are here told, (v. 37.) what number there were on board—
ſake.
mariners, merchants, ſoldiers, priſoners and other paſſengers, in all two
hundred ſeventy-ſix ſouls; this is taken notice of to make us the more
concerned for them in reading the ſtory, that they were ſuch a con-
fiderable number, whoſe lives were now in the utmoſt jeopardy, and one
Paul among them worth more than all the reſt. We left them in deſ.
pair, giving up themſelves for gone ; whether they called every man on
his God, as Jonah’s mariners did, we are not told ; it is well if the lauda-
ble pračtice in a ſtorm was not gone out of faſhion, and made a jeſt of.
However, Paul among theſe ſeamen was not, like Jonah among his, the
cauſe of the ſtorm, but the coinforter in the ſtorm, and as much a credit
to the profeſſion of an apoſtle as Jonah was a blemiſh to his charaćter as
a prophet.
Now here we have,
I. The encouragement Paul gave them, by aſſuring them, in the name
of God, that their lives ſhould all be ſaved, then when, in human appear-
ance, all hope that they ſhould be ſaved was taken away. Paul reſcued
them from their deſpair firſt, that they might not die of that, and ſtarve
themſelves in that, and then they were in a fair way to be reſcued from
their diſtreſs. After long abstinence, as if they were reſolved not to eat,
till they knew whether they ſhould live or die, Paul stood forth in the
midst of them. During diſtreſs hitherto Paul hid himſelf among them,
was one of the crowd, helped with the reſt to throw out the tackling ;
(v. 19.) but now he diſtinguiſhed himſelf, and, though a priſoner, under-
took to be their counſellor and comforter. - -
1. He reproves them for not taking his advice, which was to ſtay
where they were, in the road of Laſea; (v. 8.) “ Te should have heark.
ened to me, and not have loosed from Crete, where we might have made
a ſhift to winter well enough, and then we ſhould not have gained this
harm and loss, we ſhould have eſcaped them. Harm and loss in the
world, if ſanétified to us, may be truly ſaid to be gain, for if they
wean us from preſent things, and awaken us to think of a future ſtate,
we are truly gainers by them. Obſerve, They did not hearken to Paul
when he warned them of their danger, and yet if they will but acknow-
ledge their folly, and repent of it, he will ſpeak comfort and relief to
them now that they are in danger; ſo compaſſionate is God to thoſe
that are in miſery, though they bring themſelves into it by their own in-
cogitancy, nay by their own wilfulneſs, and contempt of admonition.
Paul, before adminiſtering comfort, will firſt make them ſenſible of their
fin in not hearkening to him, by upbraiding them with their raſhneſs,
and probably, when he tells them of their gaining harm and loss, he re-
ſleás upon what they promiſed themſelves by proceeding in their voy-
age, that they ſhould gain ſo much time, gain this and the other point;
“But,” ſays he, “ you have gained nothing but harm and loſs; how
will you anſwer it ’’’ That which they are blamed for, is, their loofing
from Crete, where they were ſafe. Note, Moſt people bring them.
ſelves into inconvenience, becauſe they do not know when they are well
off, but gain harm and loss by aiming, againſt advice, to mendihemselves.
2. He aſſures them that though they ſhould loſe the ſhip, yet they
ſhould none of them loſe their lives ; “You ſee your folly in not being
ruled by me :” he does not ſay, “Now therefore expect to fare accord.
ingly, you may thank yourſelves if you be all loſt, they that will not be
counselled, cannot be helped.” No, “Yet now there is hope in Iſrael
concerning this thing ; your caſe is ſad, but it is not deſperate, now I
exhort you to be of good cheer.” Thus we ſay to finners that are con-
vinced of their fin and folly, and begin to ſee and bewail their error,
“Tou should have hearkened unto us, and ſhould have had nothing to do
with fin ; yet now we exhort you to be of good cheer; though you would
not take our advice when we ſaid, Do not presume, yet take it now when
we ſay, Do not despair.” They had given up the cauſe, and would uſe
no further means, becauſe “all hope that they ſhould be ſaved was taken
away.” Now Paul quickens them to beſtir themſelves yet in working for
their own ſafety, by telling them that if they would reſume their vigour
they ſhould ſecure their lives. He gives them this aſſurance when they
were brought to the laſt extremity, for now it would be doubly welcome
to them to be told that not a life ſhould be loſt, when they were ready
to conclude they muſt inevitably be all lost. He tells them, (1.) That
they muſt count upon the loss of the ship. Thoſe who were intereſted
in that and the goods, were, probably, thoſe greater part that were for
puſhing forward the voyage, and running the venture, notwithſtanding
Paul’s admonition, and they are made to pay for their raſhneſs. Their
ſhip ſhall be wrecked. Many a ſtately, ſtrong, rich, gallant ſhip is loſt
; and whom I serve.
*
Paul's Voyage toward Rome. .
in the mighty waters in a little time, for “vanity of vanities, all is vanity
and vexation of ſpirit.” But, (2.) Not a life shall be lost. This would
be good news to thoſe that were ready to die for fear of dying, and
whoſe guilty conſciences made death look very terrible to them.
3. He tells them what ground he had for this aſſurance; that it is not
a banter upon them, to put them into humour, nor a human conjećture,
but he has a divine revelation for it, and is as confident of it as that God
is true, being fully ſatisfied that he has his word for it. An angel of
God appeared to him in the night, and told him that for his ſake they
ſhould all be preſerved, (v. 23.25.) which would double the mercy of
their preſervation, that they ſhould have it not only by providence, but
by promiſe, and as a particular favour to Paul. Now obſerve here,
(1.) The ſolemn profeſſion Paul makes of relation to God, the God
fróm whom he had this favourable intelligence; It is he, whose I am,
He looks upon God, [1..] As his rightful Owner ;
who has a ſovereign inconteſtable title to him, and dominion over him ;
whose I am. Becauſe God made us, and not we ourselves, therefore we
are not our own, but his. His we are by creation, for he made us; by
preſervation, for he maintains us ; by redemption, for he bought us.
We are more his than our own. [2.] As his sovereign Ruler and
Master, who, having given him being, has right to give him law ; whom
I serve, Becauſe his we are, therefore we are, bound to serve him, to de-
vote ourſelves to his honour, and employ ourſelves in his work. It is
Chriſt that Paul here has an eye to ; he is God, and the angels are his,
and go on his errands; Paul often calls himſelf a servant of Jesus Christ;
he is his, and him he ſerves, both as a chriſtian, and as an apoſtle ; he
does not ſay, “Whoſe we are, and whom we ſerve,” for the moſt that
were preſent were ſtrangers to him, but, “Whoſe I am, and whom I
ſerve, whatever others do ; nay, whom I am now in the ačtual ſervice of,
going to Rome, not as you are, upon worldly buſineſs, but to appear as
a witneſs for Chriſt.” Now this he tells the company, that, ſeeing their
relief coming from his God, whoſe he was, and whom he served, they
might thereby be drawn in to take him for their God, and to ſerve him
likewiſe ; for the ſame reaſon Jonah ſaid to his mariners, “I fear the
Lord, the God of heaven, who has made the ſea and the dry land,”
Jonah 1. 9. & -
(2.) The account he gives of the viſion he had ; “There ſtood by me
this night an angel of God,” a divine meſſenger, who had uſed formerly
to bring him meſſages from heaven ; he stood by him, viſibly appeared to
him, probably, when he was awake upon his bed. Though he was afar
off upon the ſea, (Pſ. 65. 5.) in the uttermost parts of the ſea, (Pſ.
i89. 9.) yet that cannot intercept his communion with God, nor de-
prive him of the benefit of divine viſits. Thence he can direct a prayer
to God, and thither God can direct an angel to him. He knows not
where he is himſelf, yet God’s angel knows where to find him out. The
ship is tossed with winds and waves, hurric d to and fro with the utmoſt
violence, and yet the angel finds a way into it. No ſtorms or tempeſts
can hinder the communications of God’s favour to his people, for he is a
very preſent Help, a Help at hand, even when the sea roars, and is trou-
bled, Pſ. 46. 1, 3. We may ſuppoſe that Paul, being a priſoner, had
not a cabin of his own in the ſhip, much leſs a bed in the captain’s cabin,
but was put down into the hold, (any dark or dirty place was thought
good enough for him in common with the reſt of the priſoners,) and yet
there the angel of God stood by him. Meanneſs and poverty ſet none at
a diſtance from God and his favour. Jacob, when he has no pillow
but a stone, no curtains but the clouds, yet has a viſion of angels. Paul
had this viſion but this last night. He had himſelf been aſſured by a
former viſion that he ſhould go to Rome, (ch. 23. 11.) from which he
might infer that he himſelf ſhould be ſafe ; but he has this freſh viſion.
to aſſure him of the ſafety of thoſe with him.
(3.) The encouragements that were given him in the viſion, v. 24.
[1..] He is forbidden to fear. Though all about him are at their wits'-
end, and loſt in deſpair, yet, Fear not, Paul; fear not their fear, nor be
afraid, Iſa. 8. 12. Let the ſinners in Zion be afraid, but let not the
ſaints be afraid, no not at ſea, in a ſtorm ; for “the Lord of hoſts is
with them, and their place of defence ſhall be the munitions of rocks,”
iIſa. 33. 14...16.
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[2.] He is aſſured that for his part he ſhall come ſafe
to Rome; thou must be brought before Caesar. As the rage of the moſt
potent enemies, ſo the rage of the moſt ſtormy ſea, cannot prevail againſt
God’s witneſſes till they have finished their testimony. Paul muſt be pre-
served in this danger, for he is reserved for further ſervice. This is com-
fortable to the faithful ſervants of God in ſtraits and difficulties, that, as
long as God has any work for them to do, their lives ſhall be prolonged,
[3.] That for his ſake all that were in the ſhip with him ſhould be
THE ACTS, XXVII.
Paul's Voyage toward Rome.
delivered too, from periſhing in this ſtorm. “God hath given thee all
them that ſail with thee.” This angel that was ordered to bring him
this meſſage, could have fingled him out from this wretched crew; and
thoſe that were his friends too, and have carried them ſafe to ſhore, and
have left the rest to periſh, becauſe they would not take Paul’s counſel.
But God chooſes rather, by preſerving them all for his ſake, to ſhew
what great bleſfings good men are to the world, than by delivering him
only to ſhew how good men are diſtinguiſhed from the world. “God
has given thee all them that ſail with thee,” that is, ſpares them in anſwer
to thy prayers, or for thy ſake. Sometimes good men deliver “ neither
ſons nor daughters, but their own ſouls only,” Ezek. 14. 18. But Paul
here delivers a whole ſhip’s crew, almost three hundred ſouls. Note,
God often ſpares wicked people for the ſake of the godly; as Zoar for
Lot's ſake, and as Sodom might have been, if there had been ten righ-
teous perſºns, in it. The good people are hated and perſecuted in the
world as if they were not worthy to live in it, yet really it is for their
ſakes that the world stands. If Paul had thrust himſelf needleſsly into
bad company, he might justly have been cast away with them, but God
calling him into it, they are preſerved with him. And it is intimated,
that it was a great favour to Paul, and he looked upon it to be ſo, that
others were ſaved for his ſake, They are given thee; there is no greater
ſatisfaction to a good man, than to know that he is a public bleſfing.
4. “He comforts them with the ſame comforts wherewith he him.
ſelf was comforted ;” (v. 25.) “Wherefore, Sirs, be of good cheer, you
ſhall ſee even this will end well; for I believe God, and depend upon his
word, that it shall be even as it was told me.” He would not require
them to give credit to that which he did not himſelf give credit to ; and
therefore ſolemnly profeſſes that he believes it himself, and the belief of
it makes him eaſy ; “I doubt not but it shall be as it was told me.”
Thus he “ſtaggers not at the promiſe of God through unbelief.”
“Hath God ſpoken, and ſhall he not make it good * No doubt he can,
no doubt he will ; for he is not a man that he should lie. And ſhall it be
as God hath ſaid Then be of good cheer, be of good courage. God is
ever faithful, and therefore let all that have an intereſt in his promiſe be
ever cheerful. If with God ſaying and doing are not two things, then
with us believing and enjoying ſhould not.
5. He gives them a fign, telling them particularly what this tempeſ.
tuous voyage would iſſue in ; (v. 26.) “ We must be cast upon a certain
island, and that will both break the ſhip, and ſave the paſſengers; and
ſo the predićtion in both reſpects will be fulfilled.” The pilot had
quitted his poſt, the ſhip was left to run at random, they knew not what
latitude they were in, much leſs how to ſteer their courſe, and yet Provi-
dence undertakes to bring them to an island that ſhall be a refuge for them.
When the church of God, like this ſhip, is “ toſſed with tempeſts, and
not comforted ; when there is none to guide her of all her ſons;” yet
God can bring her ſafe to ſhore, and will do it. -
II. Their coming at length to an anchor upon an unknown ſhore,
v. 27... 29.
1. They had been a full fortnight in the storm, continually expecting
death ; “the fourteenth night, and not ſooner, they came near land;
they were that night driven up and down in Adria,” not in the Adriatic
gulph on which Venice ſtands, but in the Adriatic ſea, a part of the Me-
diterranean, containing both the Sicilian and Ionian ſeas, and extending
to the African ſhore; in this ſea they were toſſed, and knew not where.
abouts they were.
2. About midnight the mariners apprehended that they drew near to
ſome ſhore,” which confirmed what Paul had told them, “ that they
muſt be driven upon ſome iſland ;” to try whether it was ſo or no, they
sounded, in order to their finding the depth of the water, for the water
would be ſhallower as they drew nearer to ſhore; by the firſt experiment
“ they found they drew twenty fathom deep of water, and by the next
fifteen fathom ;” which was a demonſtration that they were near ſome
ſhore; God has wiſely ordered ſuch a natural notice to ſailors in the dark,
that they may be cautious. -
3. They took the hint, and fearing rocks near the ſhore, “they caſt
anchor, and wiſhed for the day;” they durſt not go forward for fear of
rocks, and yet would not go back in hope of ſhelter, but “they would
wait for the morning, and heartily wiſhed for it;” who can blame them
when the affair came to a crifis When they had light, there was no
land to be ſeen; now that there was land near them, they had no light
to ſee it by ; no marvel then they wished for day. When thoſe that fear
God, walk in darkness, and have no light, yet let them not ſay, “ The
Lord has forſaken us, or, Our God has forgotten us;” but let them do
as these mariners did, “caſt anchor, and wiſh for the day, and be assured
Vol. V. No. 96.
that the day will dawn.” “Hope is an anchor of the ſoul, ſure and
ſteadfaſt, entering into that within the veil.” Hold faſt by that, think
not of “putting to ſea again, but abide by Christ, and wait till the day
break, and the ſhadows flee away.” - t *
III. The defeating of the ſailors’ attempt to quit the ship ; here was
a new danger added to their diſtreſs, which they narrowly eſcaped. Ob-
ſerve,
1. The treacherous deſign of the ſhipmen, and that was to leave the
sinking ship ; which, though a piece of wiſdom in others, yet in thoſe
that were intruſted with the care of it, was the baſeſt fraud that could
be ; (v. 30.) “They were about to flee out of the ſhip,” concluding no
other than that when it run aſhore it muſt be broken all to pieces;
having the command of the boat, the projećt was to get all of them into
that, and ſo ſave themſelves, and leave all the reſt to periſh. To cover
this vile deſign, they pretended they would cast anchors out of the fore-
ship, or carry them further off, and in order to that they let down the
boat, which they had taken in, (v. 16, 17.) and were going into it, having
agreed among themſelves, when they were in to make ſtraight for the
ſhore. The treacherous ſeamen are like the treacherous ſhepherd, who
flees when he ſees the danger coming, and there is moſt need of his help,
John 10. 12. Thus true is that of Solomon, “ Confidence in an un-
faithful man in time of trouble, is like a broken tooth, or a foot out of
joint.” Let us therefore ceaſe from man. Paul had, in God’s name,
aſſured “ them that they ſhould come ſafe to land,” but they will rather
truſt their own refuge of lies than God’s word of truth. -
2. Paul’s diſcovery of it, and proteſtation againſt it, v. 31. They all
ſaw them preparing to go into the boat, but were deceived by the pre-
tence they made ; only Paul ſaw through it, and gave notice to the centu-
rion and the ſoldiers concerning it, and told them plainly, “Except theſe
abide in the ſhip, ye cannot be ſaved.” The ſkill of a mariner is ſeen in
a ſtorm, and in the diſtreſs of the ſhip, then is the proper time for him to
exert himſelf; now the greateſt difficulty of all was before them, and
therefore the ſhipmen are now more neceſſary than ever yet; it was in-
deed not by any ſkill of their’s that they were brought to land, for it was
quite beyond their ſkill, but now that they are near land, they muſt uſe.
their art to bring the ſhip to it. When God has done that for us which
we could not, we muſt then in his ſtrength help ourſelves. Paul ſpeaks
humanely, when he ſays, “Ye cannot be ſaved except theſe abide in the
ſhip;” and he does not at all weaken the aſſurances he had divinely
given, “ that they ſhould infallibly be ſaved.” God, who appointed
the end, that they should be saved, appointed the means, “ that they
ſhould be ſaved by the help of theſe ſhipmen;” though if they had gone
off, no doubt God would have made his word good, ſome other way.
Paul ſpeaks as a prudent man, not as a prophet, when he ſays, “ Theſe
are neceſſary to your preſervation.” Duty is our’s, events are God’s ;
and we do not truſt God, but tempt him, when we ſay, “We put our-
ſelves under his protećtion,” and do not uſe proper means, ſuch as are
within our power, for our own preſervation. -
3. The effectual defeating of it by the ſoldiers, v. 32. It was no
time to ſtand arguing the caſe with the ſhipmen, and therefore they
made no more ado, but cut the ropes of the boat, and though it might
otherwiſe have done them ſervice in their preſent diſtreſs, they choſe
rather to let it fall off, and loſe it, than ſuffer it to do them this diſſer-
vice. And now the ſhipmen, being forced to ſtay in the ſhip whether
they would or no, are forced likewiſe to work for the ſafety of the ſhip
as hard as they could, becauſe if the reſt periſh they muſt periſh with
them.
IV. The new life which Paul put into the company, by his cheerful
inviting them to take ſome refreſhment, and the repeated aſſurances given
them, “ that they ſhould all of them have their lives given them for a
prey.” Happy they who had ſuch a one as Paul in their company, who
not only had correſpondence with Heaven, but was of a hearty lively
ſpirit with thoſe about him, “ that ſharpened the countenance of his
friend, as iron ſharpens iron.” . Such a friend in diſtreſs, when without
are fightings, and within are fears, is a friend indeed. “ Ointment and
perfume rejoice the heart ; ſo doth the ſweetneſs of a man's friend by
hearty counſel,” Prov. 27. 10. Such was Paul’s here to his companions.
in tribulation. The day was coming on ; they that wish for the day, let
them wait awhile, and they ſhall have what they wish for ; the dawning
of the day revived them a little, and then Paul got them together.
1. He chid them for their negle&t of themſelves, that they had ſo far
given way to fear and deſpair, as to forget or not to mind their food ;
* This is the fourteenth day that ye have tarried, and continued faſting,
having taken nothing ;” and that is not well, v. 33. Not that they had
3 G.
THE ACTs, XXVII,
all, or any of them, “ continued fourteen days without any food,” but
they had not had any ſet meal, as they uſed to have, all that time ; they
ate very little, next to nothing. Or, “Tou have continued fasting, you
have lost your stomach ; you have had no appetite at all to your food,
nor any reliſh of it, through prevailing fear and deſpair.” A very diſ-
conſolate ſtate is thus expreſſed, (Pſ. 102. 4.) I forget to eat my bread.
It is a fin to ſtarve the body, and to deny it its neceſſary ſupports ; he is
an unnatural man indeed, “ that hateth his own fleſh, and doth not nou-
riſh and cheriſh it;” and it is a ſore evil under the ſun, to have a ſufficiency
of “ the good things of this life, and not to have power to uſe them,”
Eccl. 6. 2. If this ariſe from the ſorrow of the world, and from any
inordinate fear or trouble, it is ſo far from excuſing it, that it is an-
other ſin, it is diſcontent, it is diſtruſt of God, it is all wrong. What
folly is it to die for fear of dying ! But thus the ſorrow of the world works
death, while joy in God is life and peace in the greateſt diſtreſſes and
dangers. -
; He courts them to their food; (v. 34.) “Wherefore I pray you
to take ſome meat. We have a hard ſtruggle before us, muſt get to ſhore
as well as we can ; if our bodies be weak through faſting, we ſhall not
be able to help ourſelves.” The angel bid Elijah, Ariſe and eat, for
otherwiſe he would find the journey too great for him, 1 Kings 19. 7.
So Paul will have theſe people eat, or otherwiſe the waves will be too
hard for them; I pray you, rogoza.aſ, “I exhort you, if you will be
ruled by me, take ſome nouriſhment ; though you have no appetite to it,
though you have faſted away your ſtomach, yet let reaſon bring you to
it, “for this is for your health ; or rather your preſervation, or ſafety, at
this time ; it is for your ſalvation,” you cannot without nouriſhment have
ſtrength to ſhift for your lives.” As “he that will not labour, let him
not eat; ſo he that means to labour, muſt eat.” Weak and trembling
chriſtians, that give way to doubts and fears about their ſpiritual ſtate,
continue faſting from the Lord’s ſupper, and faſting from divine conſo-
lations, and then complain they cannot “go on in their ſpiritual work
and warfare,” and it is owing to themſelves; if they would feed and
feaſt as they ought, upon the proviſion Chriſt has made for them, “they
would be ſtrengthened, and it would be for their ſouls’ health and ſalva-
tion.”
3. He aſſures them of their preſervation ; “There ſhall not a hair
fall from the head of any of you.” It is a proverbial expreſſion, de-
noting a complete indemnity. It is uſed 1 Kings 1.52. Luke 21. 18.
“You cannot eat for fear of dying ; I tell you, you are ſure of living,
and therefore eat. You will come to ſhore wet and cold, but ſound wind
and limb ; your hair wet, but not a hair loſt.”
4. He himſelf ſpread their table for them ; for none of them had any
heart to do it, they were all ſo diſpirited ; “When he had thus ſpoken,
he took bread,” fetched it from the ſhip’s ſtores, to which every one
might ſafely have acceſs, when none of them had an appetite. They
were not reduced to ſhort allowance, as ſailors ſometimes are, when they
are kept longer at ſea than they expe&ted by diſtreſs of weather; they
had plenty, but what good did that do them, when they had no ſtomach 2
We }. reaſon to be thankful to God, that we have not only food to
our appetite, but appetite to our food; that our ſoul abhors not even
dainty meat, (Job 33: 20.) through fickneſs or ſorrow.
5. He was chaplain to the ſhip, and they had reaſon to be proud of
their chaplain; “ he gave thanks to God in preſence of them all.” We
have reaſon to think he had often prayed with Luke and Ariſtarchus,
and what others there were among them, that were chriſtians, that they
prayed daily together; but whether he had before this prayed with the
whole company promiſcuouſly, is not certain ; now “he gave thanks to
God in preſence of them all,” that they were alive, and had been pre-
ſerved hitherto, and that they had a promiſe that their lives ſhould be
preſerved in the imminent peril now before them ; he gave thanks for the
proviſion they had, and begged a bleſſing upon it. We muſt in every
thing give thanks ; and muſt particularly have an eye to God in receiving
our food, for “it is ſančtified to us by the word of God and prayer,
and is to be received with thankſgiving.” Thus the curſe is taken off
from it, and we obtain a covenant-right to it, and a covenant-bleſfing
upon it, 1 Tim. 4. 3...5. And “it is not by bread alone that man lives,
but by the word of God,” which muſt be met with prayer. “He gave
thanks in preſence of them all,” not only to ſhew that he ſerved a Maſ-
ter he was not aſhamed of, but to invite them into his ſervice too. If
we crave a bleſfing upon our meat, and give thanks for it in a right man-
ner, we ſhall not only keep up a comfortable communion with God our-
ſelves, but credit our profeſſion, and recommend it to the good opinion
of others.
Paul's Voyage toward Rome.
6. He ſet them a good example ; “When he had given thanks, he
brake the bread,” (it was ſea-biſcuit,) and he began to eat; whether they
would be encouraged or no, he would ; if they would be ſullen, and, like
froward children, refuſe their vićtuals, becauſe they had not every thing
to their mind, he would eat his meat, and be thankful. Thoſe that teach
others, are inexcuſable, if they do not themſelves as they teach ; and the
moſt effectual way of preaching is by example. -
7. It had a happy influence upon them all; (v. 36.) Then were they
all of good cheer. They then ventured to believe the meſſage God ſent
them by Paul, when they plainly perceived that Paul believed it himſelf,
who was in the ſame common danger with them. Thus God ſends
good tidings to the periſhing world of mankind, by thoſe who are of
themſelves, and in the ſame common danger with themſelves, who are
finners too, and muſt be ſaved, if ever they be ſaved, in the ſame way in
which they perſuade others to venture ; for it is a common ſalvation
which they bring the tidings of ; and it is an encouragement to people to
commit themſelves to Chriſt as their Saviour, when thoſe who invite
them to do ſo, make it to appear that they do ſo themſelves ; and it is
here upon this occaſion that the number of the perſons is ſet down, which
we took notice of before ; “they were in all two hundred threeſcore and
fixteen ſouls.”. See how many may be influenced by the good example of
one ! “They did all eat, may they did all eat enough, (v. 38.) they were
ſatiated with food,” or filled with it ; they made a hearly meal; which
explains the meaning of “their faſting before for fourteen days;” not
that they did not eat of all that time, but they never had enough all that
time, as they had now.
8. They once more lightened the ship, that it might eſcape the better
in the ſhock it was now to have ; they had before thrown “ the wares
and the tackle overboard, and now the wheat,” the vićtuals and proviſions
they had ; better they ſhould fink it, than that it ſhould fink them. See
what good reaſon our Saviour had to call our bodily food meat that
perishes / We may ourſelves be under a neceſſity of throwing that away
to ſave our lives, which we had gathered and laid up for the ſupport of
our lives. It is probable that the ship was over-loaded with the multi-
tude of the paſſengers, (for this comes in juſt after the account of the
number of them,) and that obliged them ſo often to lighten the ship.
V. Their putting to shore, and the staving of the ship in the adventure.
It was “about break of day when they ate their meat,” and when it
was fair day they began to look about them ; and here we are told,
1. “That they knew not where they were ;” they could not tell what
country it was they were now upon the coaſt of, whether it was Europe,
Afia, or Africa, for each had ſhores waſhed by the Adriatic ſea. It
is probable that theſe ſhipmen had often ſailed this way, and thought
they knew every country they came near, perfeótly well, and yet here
they were at a loſs. “Let not the wiſe man then glory in his wiſdom,”
ſince it may perhaps fail him thus egregiouſly even in his own profeſ.
ſion.
2. “They obſerved a creek with a level ſhore, into which they hoped
to thruſt the ſhip,” v. 39. Though they knew not what country it was,
nor whether the inhabitants were friends or foes, civil or barbarous, they
determined to caſt themſelves upon their mercy; it was dry land,
which would be very welcome to thoſe that had been ſo long at ſea. It
was pity but they had had ſome help from the ſhore, a pilot ſent them,
that knew the coaſt, who might ſteer their ship in, or another ſecond
ſhip, to take ſome of the men on board. Thoſe who live on the ſea-
coaſt, have often opportunity of ſuccouring thoſe who are in distreſs at
Jea, and of ſaving precious lives, and they ought to do their utmoſt in
order to it, with all readineſs and cheerfulneſs; for it is a great fin, and
very provoking to God, “to forbear to deliver them that are driven unto
death, and are ready to be ſlain ;” and it will not ſerve for an excuſe to
ſay, Behold, we knew it not ; when either we did, or might, and ſhould,
have known it, Prov. 24. 11, 12. I have been told there are ſome, and
in our own nation too, who, when from “the ſea-coaſt they ſee a ſhip
in diſtreſs, and at a loſs,” will, by miſguiding fires or otherwiſe, purpoſely
lead “them into danger, that the lives may be loſt, and they may have
the plunder of the ſhip.” One can ſcarce believe that any of the human
nature could poſſibly be ſo wicked, ſo barbarouſly inhuman, and ſhould
have ſo much of the Devil in them ; if there be, “ let them know of a
truth, that they ſhall have judgment without mercy, who have ſhewed no
mercy.”
3. They, made, ſtraight to the ſhore with wind and tide; (v. 40.)
“ They took up the anchors, the four anchors which they caſt out of
the ſtern,” v. 29. . . Some think that they took pains to weigh them tips
|
hoping they ſhould have uſe for them again at the ſhore; others, that
**
THE ACTS, XXVIII.
Paul's Voyage toward Rome.
they did it with ſuch precipitation, that they were forced to cut the
cables, and leave them; the original will admit either ; “they then com-
mitted themſelves to the ſea,” the wind ſtanding fair to carry them into
the port, and they looſed the rudder-bands, which were faſtened during the
ſtorm, for the greater ſteadineſs of the ſhip, but, now that they were
putting into the port, were looſed, that the pilot might ſteer with the
greater freedom ; “they then hoiſted up the main-ſail to the wind, and
made toward ſhore.” The original words here uſed for the rudder-bands,
and the main-sail, find the critics a great deal of work to accommodate
them to the modern terms ; but they need not give us any difficulty,
who are content to know that when they ſaw the ſhore, they haſtened to
it as faſt as they could ; and perhaps made more haſte than good ſpeed.
And ſhould not a poor ſoul that has long been ſtruggling with winds and
tempeſts in this world, long to put in to the ſafe and quiet haven of ever-
laſting reſt ? Should it not get clear from all that which faſtens it to this
earth, and ſtraitens the out-goings of its pious and devout affections hea-
venward 2 And ſhould it not hoist up the main-sail of faith to the wind
of the Spirit, and ſo with longing deſires make to shore.
4. They made a ſhift among them to run the ship aground, in a ſhelf,
or bed of ſand, as it ſhould ſeem, or an isthmus, or neck of land, waſhed
with the ſea on both fides, and therefore two ſeas are ſaid to meet upon
it, and there the fore part stuck fast ; and then, when it had no liberty to
play, as a ſhip has when it rides at anchor, but remained unmoveable,
the hinder part would ſoon be broken of courſe by the violence of the
waves. Whether the ſhipmen did not do their part, being angry that
they were diſappointed in their defign to eſcape, and therefore wilfully
ran the ship aground, or whether we may ſuppoſe that they did their
utmoſt to ſave it, but God in his providence over-ruled, for the fulfilling
of Paul’s word, that the ship must be lost, (v. 22.) I cannot ſay; but
this we are ſure of, “that God will confirm the word of his ſervants,
and perform the counſel of his meſſengers,” Iſa. 44. 26. The ſhip, that
had ſtrangely weathered the ſtorm in the vaſt ocean, where it had room
to roll, is daſhed to pieces when it ſticks faſt. Thus if the heart fixes in
the world, in love and affection, and adherence to it, it is loſt; Satan’s
temptations beat againſt it, and it is gone ; but as long as it keeps above
the world, though it be toſt with its cares and tumults, there is hope of
it. They had the ſhore in view, and yet ſuffered ſhipwreck in the har-
bour, to teach us never to be ſecure. *
VI. A particular danger that Paul and the reſt of the priſoners were
in, beſide their ſhare in the common calamity, and their deliverance
from it.
1. In this critical moment, when every man hung in doubt of his life,
the ſoldiers adviſed the killing of the priſoners that were committed to
their cuſtody, and whom they were to give account of, “left any of
them ſhould ſwim out, and eſcape,” v. 42. There was no great danger
of that, for they could not eſcape far, weak and weary as they were ;
and under the eye of ſo many ſoldiers that had the charge of them, it was
not likely they ſhould attempt it ; and if it ſhould ſo happen, though
they might be obnoxious to the law for a permiſfive eſcape, yet in ſuch a
caſe as this, equity would certainly relieve them. But it was a brutiſh
barbarous motion, and ſo much the worſe, that they were thus prodigal
of other people’s lives, when without a miracle of mercy they muſt loſe
their own. *
2. The centurion, for Paul’s ſake, quaſhed this motion preſently. Paul
had found favour with him, whoſe priſoner he was, as “Joſeph with the
captain of the guard.” Julius, though he deſpiſed Paul’s advice, (v. 11.)
yet he afterward ſaw a great deal of cauſe to reſpect him, and therefore
being willing to ſave Paul, he ſtayed the execution of that bloody pro-
jećt, and “ in favorem vitae—from a regard to his life, he kept them from
their purpoſe.” It does not appear that they were any of them male-
fačtors convićted, but only ſuſpected, and waiting their trial, and in ſuch
a caſe as this, better ten guilty ones ſhould eſcape than one that was in-
nocent be ſlain. As God had ſaved all in the ſhip for Paul’s fake, ſo
here the centurion ſaves all the priſoners for his ſake ; ſuch a diffuſive
good is a good man -
VII. The ſaving of the lives of all the perſons in the ſhip, by the won-
derful providence of God. When the ship broke under them, ſurely
“ there was but a ſtep between them and death ;” and yet infinite mercy
interpoſed, and that ſº was not ſtepped. .
1. Some were ſaved by ſwimming ; “The centurion commanded his
own ſoldiers in the first place, as many of them as could ſwim, to get to
land first,” and to be ready to receive the priſoners, and prevent their
eſcape. The Romans trained up their youth, among other exerciſes, to
that of ſwimming, and it was often of ſervice to them in their wars : Ju-
lius Caeſar was a famous ſwimmer. It may be very uſeful to thoſe who
deal much at ſea, but otherwiſe perhaps more lives have been loſt by
ſwimming in ſport, and learning to ſwim, than have been ſaved by ſwim-
ming for need. -
2. The reſt with much ado ſcrambled to the ſhore, ſome on boards
that they had looſe with them in the ſhip, and others on the broken pieces
of the ship, every one making the beſt ſhift he could for himſelf and his
friends, and thé more buſy becauſe they were aſſured their labour ſhould
not be in vain; but ſo it came to paſs, that through the good providence
of God none of them miſcarried, none of them were by accident turned
off, but they eſcaped all ſafe to land. See here an inſtance of the ſpecial
providence of God in the preſervation of people’s lives, and particularly
in the deliverance of many from perils by waters ; ready to fink, and yet
kept from finking, “ the deep from ſwallowing them up, and the water-
floods from overflowing them;” the ſtorm turned into a calm, they reſcued
from the dreaded ſea, and brought to the desired haven. “O that men
would praiſe the Lord for his goodneſs P’ Pſ. 107. 30, 31. Here was
an inſtance of the performance of a particular word of promiſe which God
gave, “ that all the perſons in this ſhip ſhould be ſaved for Paul’s ſake.”
Though there be great diffiulty in the way of the promiſed ſalvation, yet
it ſhall without fail be accompliſhed ; and even the wreck of the ſhip
may furniſh out means for the ſaving of the lives ; and when all ſeems
to be gone, all proves to be ſafe ; though it be “on boards, and broken
pieces of the ſhip,”
CHAP. XXVIII.
We are the more concerned to take notice of, and to improve, what is here
recorded concerning bleſſed Paul, becauſe after the ſtory of this chapter,
we hear no more of him in the ſacred hiſtory, though we have a great
deal of him yet before us in his epiſtles ; we have attended him through
Jeveral chapters from one judgment ſeat to another, and could at laſt
have taken leave of him with the more pleaſure, if we had left him at
liberty; but in this chapter we are to condole with him, and yet congra-
tulate him. I. We condole with him as a poor ſhipwrecked paſſenger,
stript of all; and yet congratulate him, 1. As ſingularly owned by his
God in his distreſs, preſerved himſelf from receiving hurt by a viper that
faſtened on his hand, (v. 1...6) and being made an instrument of much
good in the iſland on which they were cast, in healing many that were
Jick, and particularly the father of Publius, the chief man of the iſland,
v. 7...9. 2. As much reſpected by the people there, v. 10. II. We
condole with him as a poor confined priſoner, carried to Rome under the
notion of a criminal removed by habeas corpus ; , (v. 11...16.) and yet
we congratulate him, 1. Upon the reſpect ſhewed him by the christians
at Rome, who came a great way to meet him, v. 15./ 2. Upon the favour
he found with the captain of the guard, into whose custody he was delivered,
who ſuffered him to dwell by himſelf, and did not put him in the common
priſºn, v. 16. 3. Upon the free conference he had with the Jews at
Rome, both about his own affair, (v. 17.22.) and upon the head ºf the
christian religion in general; (v. 23.) the issue of which was, that God
was glorified, many were edified, the rest left inexcuſable, and the apostles
justified in preaching the gospel to the Gentiles, v. 24.29. 4. Upon
the undisturbed liberty he had to preach the goſpel to all comers in his
own houſe for two years together, v. 30, 31.
1. A ND when they were eſcaped, then they knew that
the iſland was called Melita. 2. And the bar-
barous people ſhewed us no little kindneſs : for they kind-
led a fire, and received us every one, becauſe of the preſent
rain, and becauſe of the cold. 3. And when Paul had
gathered a bundle of ſticks, and laid them on the fire, there
came a viper out of the heat, and faſtened on his hand.
4. And when the barbarians ſaw the venemous beaſt hang
on his hand, they ſaid among themſelves, No doubt, this
man is a murderer, whom, though he hath eſcaped the ſea,
yet vengeance ſuffereth not to live. 5. And he ſhook off
the beaſt into the fire, and felt no harm. 6. Howbeit,
they looked when he ſhould have ſwollen, or fallen down
dead ſuddenly ; but after they had looked a great while, and
ſaw no harm come to him, they changed their minds, and
ſaid that he was a god, 7. In the ſame quarters were Poſ-
*
THE ACTS, XXVIII.
ſeſſions of the chief man of the iſland, whoſe name was |
Publius; who received us, and lodged us three days cour-
teouſly. 8. And it came to paſs, that the father of Pub-
lius lay ſick of a fever and of a bloody flux; to whom Paul
entered in, and prayed, and laid his hands on him, and
healed him. 9. So when this was done, others alſo, which
had diſeaſes in the iſland, came, and were healed: 10. Who
alſo honoured us with many honours; and when we de-
parted, they laded us with ſuch things as were neceſſary.
What a great variety of places and circumſtances do we find Paul in
He was a planet, and not a fixed ſtar. Here we have him in an iſland,
to which in all probability he had never come, if he had not been thrown
upon it by a ſtorm; and yet it ſeems God has work for him to do here.
Even stormy windsfulfil God’s counſel; and an ill wind indeed it is, that
blows nobody any good; this ill wind blew good to the iſland of Melita;
for it gave them Paul’s company for three months, who was a bleſfing
to every place he came to. This iſland was called Melita, lying be-
tween Sicily and Africa; twenty miles long, and twelve broad; it lies
fartheſt from the continent of any iſland in the Mediterranean ; it is
about fixty miles from Sicily. It has been famous fince for the knights
of Malta, who, when the Turks over-ran that part of Chriſtendom, made
a noble ſtand, and gave ſome check to the progreſs of their arms.
Now here we have, - -
I. The kind reception which the inhabitants of this iſland gave to the
diſtreſſed ſtrangers that were ſhipwrecked on their coaſt; (v. 2.) “The
barbarous people ſhewed us no little kindneſs.” God had promiſed that
there ſhould be no loſs of any man’s life; and as for God, his work is per-
fect; if they had eſcaped the ſea, and, when they came aſhore, had
periſhed for cold or want, it had been all one ; therefore Providence
continues its care of them, and what benefits we receive by the hand of
man muſt be acknowledged to come from the hand of God ; for every
creature is that to us, and no more, than he makes it to be ; and when
he pleaſes, as he can make enemies to be at peace, ſo he can make ſtrangers
to be friends, friends in need, and thoſe are friends indeed ; friends in
adverſity, and that is the time that a brother is born for Obſerve,
1. The general notice taken of the kindneſs which the natives of
Malta ſhewed to Paul and his company ; they are called barbarous people,
becauſe they did not, in language and cuſtoms, conform either to the
Greeks or Romans, who looked (ſuperciliouſly enough) upon all but
themſelves as barbarians, though otherwiſe civilized enough, and perhaps
in ſome caſes more civil than they. Theſe barbarous people, however
they were called ſo, were full of humanity ; they shewed us no little kind-
neſs. So far were they from making a prey of this ſhipwreck, as many,
I fear, who are called Chriſtian people, would have done, that they laid
hold on it as an opportunity of ſhewing mercy The Samaritan is a better
neighbour to the poor wounded man, than the priest or Levite. And
verily we have not found greater humanity among Greeks or Romans,
or Chriſtians, than among thoſe “barbarous people ; and it is written
for our imitation,” that we may hence learn to be compaſſionate to thoſe
that are in diſtreſs and miſery, and to relieve and ſuccour them to the
utmoſt of our ability, as thoſe “that know we ourſelves are alſo in the
body ;” we ſhould be ready “to entertain ſtrangers, as Abraham, who
ſat at his tent door to invite paſſengers in,” (Heb. 13. 2.) but eſpecially
strangers in distress, as theſe were. Honour all men. If Providence
hath ſo appointed the bounds ºf our habitation, as to give us an oppor.
tunity of being frequently ſerviceable to perſons at a loſs, we ſhould not
place it among the inconveniencies of our lot, but the advantages of it ;
becauſe “it is more bleſſed to give than to receive.” Who knows but
theſe barbarous people had their lot caſt in this iſland for ſuch a time as
this ---
2. A particular inſtance of their kindneſs; They kindled a fire, in ſome
large hail or other, and they received us every one ; made room for us
about the fire, and bid us all welcome, without aſking either what country
we were of, or what religion. In ſwimming to the shore, and coming on
the broken pieces of the ship, we muſt ſuppoſe that they were ſadly wet,
that they had not a dry thread on them; and, as if that were not enough,
to complete the deluge, waters from above met thoſe from below, and it
rained ſo hard, that that would wet them to the ſkin preſently ; and it
was a cold rain too ; ſo that they wanted nothing ſo much as a good fire,
(for they had eaten heartily but juſt before on ſhip-board,) and that they
got for them preſently, to warm them, and dry their clothes. It is ſome-
Paul's Voyage toward Rome.
times as much a piece of charity to poor families, to ſupply them with
fuel, as with food or raiment. Be ye warmed, is as neceſſary as, Be ye
filled. When in the extremities of bad weather we find ourſelves fenced
againſt the rigours of the ſeaſon, by the accommodations of a warm houſe,
bed, clothes, and a good fire, we ſhould think how many lie expoſed to
the preſent rain, and to the cold, and pity them, and pray for them, and
help them if we can. --
II. The further danger that Paul was in by a viper's fastening on his
hand, and the unjuſt conſtruction that the people put upon it. Paul is
among ſtrangers, and appears one of the meaneſt and moſt contemptible
of the company, therefore God diſtinguiſhes him, and ſoon makes him to
be taken notice of.
1. When the fire was to be made, and to be made bigger, that ſo great
a company might all have the benefit of it, Paul was as buſy as any of
them in gathering sticks, v. 3. Though he was free from all, and of
greater account than any of them, yet he made himſelf ſervant of al/.
Paul was an induſtrious active man, and loved to be doing when any thing
was to be done, and never contrived to take his eaſe. Paul was a humble
ſelf.denying man, and would ſtoop to any thing by which he might be
ſerviceable, even to the gathering of sticks to make a fire of. We ſhould
reckon nothing below us but fin, and be willing to condeſcend to the
meaneſt offices, if there be occaſion, for the good of our brethren. The
people were ready to help them ; yet Paul, wet and cold as he is, will not
throw it all upon them, but will help himſelf. They that receive benefit
by the fire, ſhould help to carry fuel to it. i
2. The sticks being old dry rubbiſh, it happened there was a viper among
them, that lay as dead till it came to the heat, and then revived, or lay
quiet till it felt the fire, and then was provoked, and flew at him that un-
awares threw it into the fire, and fastened upon his hand, v. 3. Serpents
and ſuch venemous creatures commonly lie among ſticks; hence we read
of him “ that leans on the wall, and a ſerpent bites him,” Amos 5, 19.
It was ſo common, that people were by it frightened from tearing hedges;
(Eccl. 10.8.) “Whoſo breaketh a hedge, a ſerpent ſhall bite him.” As
there is a ſnake under the green graſs, ſo there is often under the dry
leaves. See how many perils human life is expoſed to, and what danger
we are in from the inferior creatures, which are many of them become
enemies to men, fince men became rebels to God; and what a mercy it
is, that we are preſerved from them as we are We often meet with
that which is miſchievous, where we expect that which is beneficial ; and
many come by hurt when they are honeſtly employed, and in the way of
their duty.
3. The barbarous people concluded, that Paul, being a priſoner, was
certainly a murderer, who had appealed to Rome, to eſcape juſtice in his
own country, and that this viper was ſent by divine juſtice to be the avenger
of blood; or, if they were not aware that he was a priſoner, they ſup-
poſed that he was in his flight ; and “when they ſaw the venemous ani-
mal hang on his hand,” which, it ſeems, he could not, or would not, im-
mediately throw off, but let it hang, they concluded, “ No doubt, this
man is a murderer, has ſhed innocent blood, and therefore, though he has
eſtaped the ſea, yet divine vengeance purſues him, and faſtens upon him
now that he is pleaſing himſelf with the thoughts of that eſcape, and will.
not ſuffer him to live.” Now in this we may ſee,
(1.) Some of the diſcoveries of natural light; they were barbarous
people, perhaps had no books or learning among them, and yet they
knew naturally, [1..] That there is a God that governs the world, and a.
providence that prefides in all occurrences; that things do not come to
paſs by chance, no not ſuch a thing as this, but by divine direction.
[2.] That evil purſues ſinners ; that there are good works which God
will reward, and wicked works which he will puniſh ; there is a divine
nemeſis—a vengeance, which ſooner or later will reckon for enormous
crimes. They believe not only that there is a God, but that this God
hath ſaid, Vengeance is mine, I will repay even to death. [3.] That
murder is a heinous crime, and which ſhall not long go unpuniſhed ; that
“ whoſo ſheds man’s blood, if his blood be not ſhed by man,” by the ma-
giſtrate, as it ought to be, it ſhall be ſhed by “the righteous Judge of
heaven and earth, who is the Avenger of wrong.” Thoſe that think
they ſhall go unpuniſhed in any evil way, will be judged “ out of the
mouth of theſe barbarians,” who could ſay, without book, “ Woe
to the wicked, for it ſhall be ill with them, for the reward of their hands
ſhall be given them.” Thoſe who, becauſe they have eſcaped many judg-
ments, are ſecure, and ſay, “We ſhall have peace, though we go on ;”
and have their hearts ſo much the more “ſet to do evil, becauſe ſentence
againſt their evil works is not executed ſpeedily ;” may learn from theſe
illiterate people, that, though malefactors have eſcaped the vengeance of
THE ACTs, xxviii.
Paul's Voyage toward Rome.
the ſta, yet there is no outrunning divine juſtice ; vengeance ſuffers not to
live. In Job's time you might aſk them that go by the way, aſk the next
body you met, and they would tell you, “that the wicked is reſerved
to the day of deſtruction.” - * tº º
2.) Some of the miſtakes of natural light, which needed to be rećti-
fied by divine revelation; in two things their knowledge was defective :
ti.] That they thought all wicked people are puniſhed in this life; that
divine vengeance never ſuffers great and notorious finners, ſuch as mur-
derers are, to live long; but that if “they come up out of the pit, they
ſhall be taken in the ſnare,” (Jer. 48. 43,44.) if “they flee from a lion,
a bear ſhall meet them,” (Amos 5, 19.) if they eſcape being drowned,
a viper ſhall faſten upon them : whereas it is not ſo ; the wicked, even
murderers, ſometimes “live, become old, yea are mighty in power ;” for
the day of vengeance is to come in the other world, the great day of
wrath; and though ſome are made examples of in this world, to prove
that there is a God and a providence ; yet many are left unpuniſhed to
prove that there is a judgment to come. [2.] That they thought all who
were remarkably afflićted in this life, were wicked people ; that a man
on whoſe hand a viper faſtens, may from thence be judged to be a mur-
derer; as if “thoſe on whom the tower in Siloam fell, muſt needs be
greater finners than all in Jeruſalem.” This miſtake Job’s friends went
upon, in their judgment upon his caſe; but divine, revelation ſets this
matter in a true light—that all things come ordinarily alike to all; that
good men are oftentimes greatly afflićted in this life, for the exerciſe and
improvement of their faith and patience. - -
3. When he ſhook off the viper from his hand, yet they expected that
divine vengeance would ratify the cenſure they had paſſed, and that he
would have ſwollen and burſt, through the force of the poiſon, or “that
he ſhould have fallen down dead ſuddenly.” See how apt men are, when
once they have got an ill opinion of a man, though ever ſo unjuſt, to abide
by it, and to think that God muſt neceſſarily confirm and ratify their
peewiſh ſentence It was well they did not knock him down themſelves,
when they ſaw he did not ſwell and fall down; but ſo confiderate they
are, as to let Providence work, and to attend the motions of it.
III. Paul’s deliverance from the danger, and the undue conſtrućtion
the people put upon that ; The viper's faſtening on his hand, was a
trial of his faith; and it was found to praiſe, and honour, and glory : for,
1. It does not appear that it put him into any fright or confuſion at all;
he did not ſhriek or ſtart, nor, as it would be natural for us to do, throw
it off with terror and precipitation ; for he ſuffered it to hang on ſo long,
that the people had time to take notice of it, and to make their remarks
upon it. Such a wonderful preſence of mind he had, and ſuch a com-
poſure, as no man could have upon ſuch a ſudden accident, but by the
ſpecial aids of divine grace, and the aëtual belief and confideration of
that word of Chriſt concerning his diſciples, (Mark 16. 18.) They shall
take up ſerpents. This it is to have the heart fived, trusting in God.
2. He careleſsly shook off the viper into the fire, without any difficulty,
calling for help, or any means uſed to looſen its hold ; and it is probable
that it was conſumed in the fire. Thus in the ſtrength of the grace of
Chriſt, believers ſhake off the temptations of Satan, with a holy reſolu-
tion, ſaying, as Chriſt did, “Get thee behind me, Satan ; the Lord re-
buke thee;” and thus they “keep themſelves, that the wicked one
toucheth them not, so as to faſten upon them,” 1 John 5, 18. When
we deſpiſe the cenſures and reproaches of men, and look upon them with
a holy contempt, having the testimony of conſcience for us, then we do, as
Paul here, shake off the viper into the fire. It does us no harm, except we
either fret at it, or be deterred by it from our duty, or be provoked to ||
render railing for railing. -
3. He was never the worſe. They that thought it would have been
his death “ looked a great while, but ſaw no harm at all come to him.”
God hereby intended to make him remarkable among theſe barbarous
people, and ſo to make way for the entertainment of the goſpel among
them. It is reported that after this, no venemous creature would live in
that iſland, any more than in Ireland ; but I do not find that the mat-
ter of fačt is confirmed, though the Popiſh writers ſpeak of it with aſ-
ſurance.
4. They then magnified him as much as before they had vilified him ;
“They changed their minds, and ſaid that he was a god ;” an immortal
god ; for they thought it impoſſible that a mortal man ſhould have a viper
hang on his hand ſo long, and be never the worſe. See the uncertainty
of popular opinion, how it turns with the wind, and how apt it is to run
into extremes both ways ; from “ſacrificing to Paul and Barnabas, to.
ſtoning of them ;” and here, from condemning him as a murderer, to
idolizing him as a god |
VoL. V. No. 96.
IV. The miraculous cure of an old gentleman that was ill of a fever,
and of others that were otherwiſe diſeaſed, by Paul. And with theſe
confirmations of the doćtrine of Chriſt, * there was a faithful pub-
lication of it. Obſerve, ºf -
1. The kind entertainment which “Publius, the chief man of the
iſland,” gave to theſe diſtreſſed ſtrangers; he had a confiderable estate in
the island, and, ſome think, was governor, and he “received them, and
lodged, them three days very courteouſly,” that they might have time
to furniſh themſelves in other places at the beſt hand. It is happy when
God gives a large heart to thoſe to whom he has given a large eſtate.
It became him who was the chief man of the island, to be moſt hoſpitable
and generous ; who was the richeſt man, to be rich in good works.
2. The illneſs of the father of Publius ; he “lay fick of a fever and
a bloody flux 5” which often go together, and, when they do, are com-
monly fatal. Providence ordered it that he ſhould be ill juſt at this time,
that the cure of him might be a preſent recompenſe to Publius for his
generoſity, and the cure of him by miracle a recompenſe particularly for
his kindneſs to Paul, whom he received in the name of a prophet, and had
this prophet’s reward. -
3. His cure ; Paul took cognizance of his caſe, and though we do not
find he was urged to it, for they had no thought of any ſuch thing, yet
he entered in, not as a phyſician to heal him by medicines, but as an
apoſtle to heal him by miracle; and he prayed to God in Chriſt’s name,
for his cure, and then laid his hands on...him, and he was perfeótly well
in an inſtant. Though he muſt needs be in years, yet he recovered his
health, and the lengthening out of life yet longer would be a mercy to
him. . . -
4. The cure of many others, who were invited by this cure to apply
themſelves to Paul; if he can heal diſeaſes ſo eaſily, ſo effectually, he
ſhall ſoon have an abundance of patients; and he bid them all welcome,
and ſent them away with what they came for. He did not plead that
he was a ſtranger there, thrown accidentally among them, under no
obligations to them, and waiting to be gone by the firſt opportunity, and
therefore might be excuſed from receiving their applications. No, a
good man will endeavour to do good, wherever the providence of God
caſts him. Paul reckoned himſelf a debtor, not only to the Greeks, but
to the Barbarians, and thanked God for an opportunity of being uſeful
among them. Nay, he was particularly obliged to theſe inhabitants of
Malta for the ſeaſonable ſhelter and ſupply they had afforded him, and
hereby he did in effect diſcharge his quarters; which ſhould encourage
us to entertain strangers, for ſome thereby have entertained angels, and
ſome apostles, unawares; God will not be behind-hand with any for
kindneſs ſhewn to his people in diſtreſs. We have reaſon to think, that
Paul with theſe cures preached the goſpel to them, and that, coming thus
confirmed and recommended, it was generally embraced among them.
And if ſo, never were any people ſo enriched by a ſhipwreck on their
coaſts as theſe Malteſe were. -
V. The grateful acknowledgment which even theſe barbarous people
made of the kindneſs Paul had done them, in preaching Chriſt unto
them. They were civil to him, and to the other miniſters that were
with him, who it is likely, were aſſiſting to him in preaching among
them, v. 10. - • -
1. They honoured us with many honours ; they ſhewed them all poſſible
reſpect; they ſaw God honoured them, and therefore they juſtly thought
themſelves obliged to honour them ; and thought nothing too much by
which they might teſtify the eſteem they had for them. Perhaps, they
made them free of their iſland by naturalizing them, and admitted them
members of their guilds and fraternities. The faithful preachers of the
goſpel are worthy of a double honour, then eſpecially when they ſucceed’
in their labours. - * *
2. “When we departed, they loaded us with ſuch things as were ne-
ceſſary;” or, they put on board ſuch things as we had occaſion for.
Paul could not labour with his hands here, for he had nothing to work.
upon, and therefore accepted the kindneſs of the good people of Melita,
not as a fee for his cures, (freely he had received, and freely he gave,) :
but as the relief of his wants, and their’s that were with him. And ha-
ving reaped of their ſpiritual things, it was but juſt they ſhould make
them thoſe returns, 1 Cor. 9. § 1. .
11. And after three months we departed in a ſhip of
| Alexandria, which had wintered in the iſle, whoſe ſign was
Caſtor and Pollux. 12. And landing at Syracuſe, we tar-
ried there three days, 13. And from thence we fetched a
3.
!-1
THE ACTS, XXVIII.
compaſs, and came to Rhegium: and after one day the
fouth wind blew, and we came the next day to Puteoli:
14. Where we found brethren, and were deſired to tarry
with them ſeven days ºand ſo we went toward Rome.
15. And from thence, $ºn the brethrenheard of us, they
came to meet us as far as Appii-forum, and the Three
taverns: whom when Paul ſaw, he thanked God, and
took courage. 16. And when we came to Rome, the
centurion delivered the priſoners to the captain of the
guard: but Paul was ſuffered to dwell by himſelf with a
foldier that kept him.
We have here the progreſs of Paul’s voyage towards Rome, and his
arrival there at length; a rough and dangerous voyage he had had
hitherto, and narrowly eſcaped with his life, but after a ſtorm comes a
calm, the latter part of his voyage was eaſy and quiet;
Per various caſus, per tot diſcrimina rerum,
Tendinus in Latium -
Through various hazards and events we move
To Latium.
Tendinus ad coelum,
We make for heaven.
Dabit Deus his quoque finem.
To theſe a period will be fix’d by Heaven.
We have here,
I. Their leaving of Malta ; that iſland was a happy ſhelter to them,
but it was not their home; when they are refreſhed they muſt to ſea
again. The difficulties and diſcouragements we have met with in our
chriſtian courſe muſt not hinder us from preſſing forward. Notice is
here taken, *
1. Of the time of their departure; after three months, the three win.
ter-months. Better lie by, though they lay upon charges, than go for-
ward while the ſeaſon was dangerous, Paul had warned them againſt
venturing to ſea in winter-weather, and they would not take the warning ;
but now that they had learned it by the difficulties and dangers they had
gone through, he needed not to warn them : their learning did them good
when they had paid dear for it. Experience is therefore called the miſ.
trºſs of fools, becauſe they are fools that will not learn till experience has
taught them. .
2. Of the ſhip in , which they departed; it was in a ſhip of Alexan-
dria; ſo was that which was caſt away, ch. 27. 6. This ſhip had win.
tered in that iſle, and was ſafe. See what different iſſues there are of
men's undertakings in this world. Here were two ſhips, both of Alex-
andria, both bound for Italy, both thrown upon the ſame iſland, but one
is wrecked there, and the other is ſaved; ſuch occurrences may often be
obſerved. Providence ſometimes favours thoſe that deal in the world,
and proſpers them, that people may be encouraged to ſet their hands to
worldly buſineſs; at other, times Providence croſſes them, that people
may be warned not to ſet their hearts upon it. Events are thus varied,
that we may learn both how to want and how to abound. The hiſtorian
takes notice of the fign of the ſhip, which, probably, gave it its name, it
was Castor and Pollur, thoſe little fooliſh pagan deities, that the poets
had made to preſide over ſtorms, and to protećt ſeafaring men, as gods
ºf the ſta, were painted or graven upon the fore-part of the ſhip, and
thence the ſhip took its name. I ſuppoſe this is obſerved for no other
reaſon than for the better, aſcertaining of the ſtory; that ſhip being well
known by that name and fign, by all that dealt between Egypt and
Italy. Dr. Lightfoot thinks, that Luke mentions this circumſtance, to
intimate the men’s ſuperſtition, that they hoped they ſhould have better
ſailing under this badge than they had had before.
II. Their landing in or about Italy, and the purſuing of their journey
toward Rome.
1. They landed firſt at Syracuſe in Sicily, the chief city of that iſland;
there they tarried three days, probably having ſome goods to put aſhore,
or ſome merchandiſe to make there ; for it ſeems to have been a trading
voyage that this ſhip made. Paul had now his curioſity gratified with
the fight of places he had often heard of, and wiſhed to ſee; particularly
Syracuſe, a place, of great antiquity and note; and yet, it ſhould ſeem,
there were no chriſtians there. -
Paul's Voyage toward Rome,
2. From Syracuſe they came to Rhegium, a city in Italy, direétly
oppoſite to Meſſina in Sicily, belonging to the kingdom of Calabria or
Naples; there, it ſeems, they ſtayed one day. And a very formal ſtory
the Romiſh legends tell of Paul’s preaching here at this time, and the fiſh
coming to the ſhore to hear him ; that with a candle he ſet a ſtone pillar
on fire, and by that miracle convinced the people of the truth of his doc-
trine, and they were many of them baptized, and he ordained Stephen,
one of his companions in this voyage, to be their biſhop ; and all this,
they tell you, was done in this one day; whereas it does not appear
that they did ſo much as go aſhore, but only came to an anchor in the
road. -
3. From Rhegium they came to Puteoli, a ſea-port town not far from
Naples, now called Pozzolana ; the ſhip of Alexandria was bound for
that part, and therefore there Paul, and the reſt that were bound for
Rome, were put aſhore, and went the remainder of their way by land.
At Puteoli they found brethren, chriſtians. Who brought the knowledge
of Chriſt hither, we are not told, but here it was, ſo wonderfully did
the leaven of the goſpel diffuſe its favour. God has many that ſerve and
worſhip him in places where we little think he has. And, obſerve, (1.)
Though it is probable there were but few brethren in Puteoli, yet Paul
found them out; either they heard of him, or he inquired them out,
but as it were by inſtinét they got together. Brethren in Chriſt ſhould
find out one another, and keep up communion with each other, as thoſe
of the ſame country do in a foreign land. (2.) They deſired Paul and his
companions to tarry with them ſeven days, that is, to forecaſt to ſtay at
leaſt one Lord’s day with them, and to aſſiſt them in their public worſhip
that day. They knew not whether ever they ſhould ſee Paul at Puteoli
again, and therefore he muſt not go, but he muſt give them a ſermon or
two, or more. And Paul was willing to allow them ſo much of his time;
and the centurion under whoſe command Paul now was, perhaps having
himſelf friends or buſineſs at Puteoli, agreed to ſtay one week there, to
oblige Paul. l
4. From Puteoli they went forward toward Rome; whether they
travelled on foot, or whether they had beaſts provided for them to ride
on, (as ch. 23. 24.) does not appear; but to Rome they muſt go ; and
this is their laſt ſtage.
III. The meeting which the chriſtians at Rome gave to Paul; it is
probable that notice was ſent them by the chriſtians at Puteoli, as ſoon as
ever Paul was come thither, how long he intended to ſtay there, and
when he would ſet forward for Rome, which gave an opportunity for
this interview. Obſerve,
1. The great honour they did to Paul; they had heard much of his
fame, what uſe God had made of him, and what eminent ſervice he had
done to the kingdom of Chriſt in the world, and to what multitudes of
ſouls he had been a ſpiritual father; they had heard of his ſufferings, and
how God had owned him in them, and therefore they not only longed to
ſee him, but thought themſelves obliged to ſhew him all poſſible reſpect,
as a glorious advocate for the cauſe of Chriſt. He had ſome time ago
written a long epiſtle to them, and a moſt excellent one, the epistle to the
Romans, in which he had not only expreſſed his great kindneſs for them,
but had given them a great many uſeful inſtructions, and in return for
that they ſhew him this reſpect. They went to meet him, that they might
bring him in state, as ambaſſadors and judges make their public entry,
though he was a priſoner. Some of them went as far as Appii forum,
which was fifty-one miles from Rome; others, to a place called the Three
taverns, which was twenty-eight miles (ſome reckon thirty-three miles)
from Rome. They are to be commended for it, that they were ſo far
from being aſhamed of him, or afraid of owning him, becauſe he was a
priſoner, that for that very reaſon they counted him worthy of double
honour, and were the more careful to ſhew him reſpect.
2. The great comfort Paul had in this ; now that he was drawing
near to Rome, and, perhaps, heard at Puteoli what charaćter the emperor
Nero now had, and what a tyrant he was of late become, he began to
have ſome melancholy thoughts about his appeal to Caeſar, and the con-
ſequences of it; he was drawing near to Rome, where he had never been,
where there were few that knew him, or that he knew, and what
things may befall him here he cannot tell ; but he begins to grow dull
upon it, till he meets with theſe good people that came from Rome, to
ſhew him reſpect; and when he ſaw them, (1.) He thanked God; we
| may ſuppoſe he thanked them for their civility, told them again and again
|hºw kindly he took it ; but that was not all, he thanked God. Note,
If our friends be kind to us, it is God that makes them fo, that puts it
into their hearts, and into the power of their hands, to be ſo, and we
muſt give him the glory of it. He thanked God, no doubt, for the civility
THE ACTS, XXVIII.
f
Paul at Rome.
and generoſity of the barbarous people at Melita, but much more for
the pious care of the chriſtian people at Rome for him. When he ſaw
ſo many chriſtians that were of Rome, he thanked God that the goſpel
of Chriſt had had ſuch wonderful ſucceſs there in the metropolis of the
empire. When we go abroad, or but look abroad, into the world, and
meet with thoſe, even in ſtrange places, that bear up Chriſt’s name, and
fear God, and ſerve him, we ſhould lift up our hearts to heaven in thankſ.
giving ; bleſſed be God that there are ſo many excellent ones on this
earth, bad as it is. Paul had thanked God for the chriſtians at Rome be-
fore he had ever ſeen them, upon the report he had heard concerning
them ; (Rom. 1. 8.) I thank my God for you all. But now that he ſaw
them, (and perhaps they appeared more faſhionable and genteel people
than moſt he had converſed with, or more grave, ſerious, and intelligent,
than moſt,) he thanked God. . But that was not all; (2.) He took
courage; it put new life into him, cheered up his ſpirits, and baniſhed
his melancholy, and now he can enter Rome a priſoner, as cheerfully as
ever he had entered Jeruſalem at liberty. He finds there are thoſe there
who love and value him, and whom he may both converſ with and conſult
with as his friends, which will take off much of the tediouſneſs of his
impriſonment, and the terror of his appearing before Nero. Note, It is
an encouragement to thoſe who are travelling toward heaven, to meet
with their fellow travellers, who are their “ companions in the kingdom
and patience of Jeſus Chriſt.” When we ſee the numerous and ſerious
aſſemblies of good chriſtians, we ſhould not only give thanks to God, but
take courage to ourſelves. And this is a good reaſon why reſpect ſhould
be ſhewn to good miniſters, eſpecially when they are in ſufferings, and
have contempt put upon them, that it encourages them, and makes both
their ſufferings and their ſervices more eaſy. Yet it is obſervable, that
though the chriſtians at Rome were now ſo reſpe&tful to Paul, and he
had promiſed himſelf ſo much from their reſpect, yet they failed him
when he moſt needed them; for he ſays, (2 Tim.4. 16.) “At my firſt
anſwer, no man ſtood with me, but all men forſook me.” They could
safily take a ride of forty or fifty miles to go meet Paul, for the plea-
fantneſs of the journey; but to venture the diſpleaſure of the emperor,
and the diſobliging of other great men, by appearing in defence of Paul,
and giving evidence for him, here they deſire to be excuſed; when it
comes to that, they will rather ride as far out of town to miſs him, as
now they did to meet him. Which is an intimation to us, to ceaſe from
man, and to “encourage ourſelves in the Lord our God.” The cou-
rage we take from his promiſes will never fail us, when we ſhall be
aſhamed of that which we took from men's compliments. “Let God
be true, but every man a liar.”
IV. The delivering of Paul into cuſtody at Rome, v. 16. He is no
come to his journey’s end. And, g
1. He is still a prisoner; he had longed to ſee Rome, but when he
comes there, he is delivered, with other priſoners, to the captain of the
guard, and can ſee no more of Rome than he will permit him. How
many great men had made their entry into Rome, crowned and in triumph,
who really were the plagues of their generation but here a good man |
makes his entry into Rome, chained and triumphed over as a poor cap-
tive, who was really the greateſt bleſfing to his generation. This thought
is enough to put one for ever out of conceit with this world.
2. Yet he has ſome favour shewed him ; he is a priſoner, but not a
cloſe priſoner, not in the common jail; Paul was ſuffered to dwell by him-
Jelf, in ſome convenient, private lodgings, which his friends there pro-
vided for him, and a ſoldier was appointed to be his guard, who, we
hope, was civil to him, and let him take all the liberty that could be al-
lowed to a priſoner; for he muſt be very ill-humoured indeed, that could
be ſo to ſuch a courteous obliging man as Paul. Paul, being ſuffered to
dwell by himſelf, could the better enjoy himſelf, and his friends, and his
God, than if he had been lodged with the other priſoners. Note, This
may encourage God’s priſoners, that he can give them favour in the
eyes of thoſe that carry them captives, (Pſ. 106.46.) as Joſeph in the
eyes of his keeper, (Gen. 39. 21.) and Jehoiachin in the eyes of the
Ring of Babylon, 2 Kings 25. 27, 28. When God does not deliver his
people preſently out of bondage, yet if he either make it eaſy to them,
or them eaſy under it, they have reaſon to be thankful.
17. And it came to paſs, that after three days Paul cal-
led the chief of the Jews together: and when they were
come together, he ſaid unto them, Men and brethren,
though I have committed nothing againſt the people, or
cuſtoms of our fathers, yet was I delivered priſoner from
| or by innovating, in religion.”
did himſelf, when he was among them, conform to them.
Jeruſalem into the hands of the Romans. 18. Who,
when they had examined me, would have let me go, be-
cauſe there was no cauſe of death in me. 19. But when
the Jews ſpake againſt it, I was conſtrained to appeal unto
Caeſar; not that I had ought to accuſe my nation of 20.
For this cauſe therefore have I called for you, to ſee you,
and to ſpeak with you : becauſe that for the hope of Iſrael
I am bound with this chain. 21. And they ſaid unto him,
We neither received letters out of Judea concerning thee,
neither any of the brethren that came ſhewed or ſpake
any harm of thee. 22. But we deſire to hear of thee what
thou thinkeſt: for as concerning this ſect, we know that
every where it is ſpoken againſt.
Paul, with a great deal of expenſe and hazard, is brought a priſoner
to Rome, and when he is come, nobody appears to proſecute him, or lay
any thing to his charge; but he muſt call his own cauſe ; and here he
repreſents it to the ºf of the Jews at Rome. It was not long fince, by
an edićt of Claudius, all the Jews were baniſhed from Rome, and kept
out till his death ; but in the five years ſince then, many Jews were come
thither, for the advantage of trade, though it does not appear that they
were allowed any ſynagogue there, or place of public worſhip; but thoſe
chief of the Jews, were thoſe of beſt figure among them, the moſt diſtin-
guiſhed men of that religion, who had the beſt eſtates and intereſts.
Paul called them together, being defirous to stand right in their opinion,
and that there might be a good underſtanding between him and them.
And here we are told,
I. What he ſaid to them, and what account he gave them of his caſe;
he ſpeaks respectfully to them, calls them men and brethren, and thereby
intimates that he expects to be treated by them both as a man and as a
brother, and engages to treat them as ſuch, and to tell them nothing
but the truth ; for we are members one of another, all we are brethren.
Now, -
1. He profeſſes his own innocency, and that he had not given any juſt
occaſion to the Jews to bear him ſuch an ill-will as generally they did ;
“I have committed nothing against the people of the Jews, have done no-
thing to the prejudice of their religion or civil liberties, have added no af.
flićtion to their preſent miſeries, they know I have not ; nor have I com-
mitted any thing against the customs of our fathers ; either by abrogating,
It is true, Paul did not impoſe the cuſ-
toms of the fathers upon the Gentiles, they were never intended for
them ; but it is as true, that he never oppoſed them in the Jews; but
He never
quarrelled with them for practiſing according to the uſages of their own
religion, but only for their enmity to the Gentiles, Gal. 2, 12. Paul
had the teſtimony of his conſcience for him, that he had done his duty
to the Jews. *
2. He modeſtly complains of the hard uſage he had met with ; that,
though he had given them no offence, yet “he was delivered priſoner
from Jeruſalem into the hands of the Romans.” If he had ſpoken the
whole truth in this matter, it would have looked worſe than it did upon
the Jews, for they would have murdered him without any colour of law
or juſtice, if the Romans had not protećted him; but, however, their ac-
cuſing him as a criminal before Felix the governor, and demanding
judgment againſt him, were in effect, delivering him priſoner into the
hands of the Romans, when he defired no more than a fair and impartial
trial by their own law. *
3. He declares the judgment of the Roman governors concerning
him, v. 18. They examined him, inquired into his caſe, heard what WaS
to be ſaid againſt him, and what he had to ſay for himſelf; the chief cap-
tain examined him, ſo did Felix, and Feſtus, and Agrippa, and they
could find no cauſe of death in him; nothing appeared to the contrary
but that he was an honeſt, quiet, conſcientious, good man, and therefore
they would never gratify the Jews with a ſentence of death upon him ;
but, on the contrary, would have let him go, and have let him go on in
his work too, and have given him no interruption, for they all heard
him, and liked his doćtrine well enough. It was for the honour of
Paul, that thoſe who moſt carefully examined his caſe, acquitted him,
and none condemned him but unheard, and ſuch as were prejudiced
againſt him. ge ©
4. He pleads the neceſſity he was under to remove himſelf and his
THE ACTS, XXVIII.
cauſe to Rome; and that it was only in his own defence, and not with
any deſign to recriminate, or exhibit a croſs bill againſt the complainants,
v. 19. When the Jews spake against it, and entered a caveat againſt his
diſcharge, defigning if they could not have him condemned to die, yet to
have him a priſoner for life, he was constrained to appeal unto Caesar,
finding that the governors, one after another, ſtood ſo much in awe of
the Jews, that they would not diſcharge him, for fear of making them
their enemies; which made it neceſſary for him to pray the aſſiſtance of
the higher powers. This was all he aimed at in this appeal; not to ac-
cuse his nation, but only to vindicate himſelf. Every man has a right to
plead in his own defence, who yet ought not to find fault with his neigh-
bours. It is an invidious thing to accuſe, eſpecially to accuſe a nation,
ſuch a nation. Paul made interceffion for them, but never against them.
The Roman government had at this time an ill opinion of the Jewiſh na-
tion, as fačtious, turbulent, diſaffected, and dangerous; and it had been
an eaſy thing for a man with ſuch a fluent tongue as Paul had, a citizen
of Rome, and ſo injured as he was, to have exaſperated the emperor
againſt the Jewiſh nation; but Paul would not for ever ſo much do ſuch
a thing, he was for making the beſt of every body, and not making bad
worſe.
5. He puts his ſufferings upon the true foot, and gives them ſuch an
account of the reaſon of them, as ſhould engage them not only not to
join with his perſecutors againſt him, but to concern themſelves for him,
and to do what they could on his behalf, if they had any intereſt to pro-
cure him his liberty; (v. 20.) “For this cauſe I have called for you, not
to quarrel with you, for I have no defign to incenſe the government
againſt you, but to ſee you, and speak with you as my countrymen, and
men that I would keep up a correſpondence with, becauſe that “ for the
hope of Iſrael I am bound with this chain.” He carried the mark of
his impriſonment about with him, and probably was chained to the ſol-
dier that kept him ; and it was, (1.) Becauſe he preached, that the
Meſfiah was come, who was the Hope of Iſrael, he whom Iſrael hoped
for. “Do not all the Jews agree in this, that the Meſfiah will be the
Glory of his people Iſrael ? And therefore he is to be hoped for, and
this Meſſiah I preach, and prove he is come. They would keep up ſuch
a hope of a Messiah yet to come, as muſt end in a despair of him; I
preach ſuch a hope in a Meſfiah already come, as muſt produce a joy in
him.” (2.) Becauſe the preached, that the resurrection of the dead
would come ; and that alſo was the hope of Israel; ſo he had called it,
ch. 23, 6–24. 15.—26. 6, 7, “They would have you ſtill expect a
Meſfiah that would free you from the Roman yoke, and make you great
and proſperous upon earth, and that is it that occupies their thoughts;
and they are angry at me for directing their expectations to the great
things of another world, and perſuading them to embrace a Meſfiah, who
will ſecure thoſe to them, and not external power and grandeur; I am
for bringing you to the ſpiritual and eternal bleſſedneſs which our fa-
thers by faith had their eye upon, and that is what they hate me for ;
becauſe I would take you off from that which is the cheat of Israel, and
will be its ſhame and ruin, the notion of a temporal Meſfiah ; and lead
you to that which is the true and real hope of Israel, and the genuine
fenſe of all the promiſes made to the fathers, a ſpiritual kingdom of ho-
lineſs and love ſet up in the hearts of men, to be the pledge of, and pre-
parative for, the joyful reſurrection of the dead, and the life of the world
to come.”
II. What was their reply ; they own,
1. That they had nothing to say in particular against him; nor had
any inſtructions to appear as his proſecutors before the emperor, either
by letter or word of mouth; (v. 21.) “We have neither received letters
out of Judea concerning thee, have no orders to proſecute thee; neither
any of the brethren of the Jewiſh nation that have lately come up to
Rome, (as many occaſions drew the Jews thither now that their nation
was a province of the empire,) have shewed or spake any harm of thee.”
This was very ſtrange, that that reſtleſs and inveterate rage of the Jews,
which had followed Paul wherever he went, ſhould not follow him to
Rome, to get him condemned there. And ſome think they told a lie
here, and had orders to proſecute him, but durſt not own it, being them-
ſelves obnoxious to the emperor’s diſpleaſure ; who, though he had not,
like his predeceſſors, baniſhed them all from Rome, yet he gave them no
countenance there. . But I am apt to think that what they ſaid was true,
and Paul now found he had gained the point he aimed at, in appealing
to Caeſar, which was to remove his cauſe into a court to which they
durſt not follow it. This was David’s policy, and it was his ſecurity ;
(1 Sam, 27. 1.) “There is nothing better for me than to eſcape into
the land of the Philiſtines, and Saul ſhall deſpair of me, to ſeek me any
f
that they will hear it.
Paul at Rome.
more in any coaſts of Iſrael, ſo ſhall I eſcape out of his hand:” and it
proves ſo, v. 4. “When Saul heard that David was fled to Gath, he
ſought no more again for him.” Thus did Paul by his appeal, he fled
to Rome where he was out of their reach ; and they ſaid, “Even let
him go.”
2. That they defired to know more particularly concerning the doc-
trine he preached, and the religion he took ſo much pains to propagate
in the face of ſo much oppoſition; (v. 22.) “We deſire to hear of thee
what thout thinkest—& peoysis, what thy opinions or ſentiments are, what
are thoſe things which thou art ſo wiſe about, and had ſuch a reliſh
of, and ſuch a zeal for ; for though we know little elſe concerning chriſ.
tianity, we know it is a sect every where spoken against.” Thoſe who
ſaid this ſcornful, ſpiteful word of the chriſtian religion, were Jews,
“ the chief of the Jews at Rome, who boaſted of their knowledge;”
(Rom. 2. 17.) and yet this was all they knew concerning the chriſtian
religion, that it was a sect every where spoken against. They put it into
an ill name, and then run it down. (1.) They looked upon it to be a
ſe&t, and that was falſe. True chriſtianity eſtabliſhes that which is of
common concern to all mankind, and is not built upon ſuch narrow
opinions and private intereſts as ſeóts commonly owe their origin to. It
aims at no worldly benefit or advantage, as ſe&ts do; but all its gains
are ſpiritual and eternal. And befides, it has a dire&t tendency to the
uniting the children of men, and not the dividing of them, and ſetting
them at variance, as ſe&ts have. (2.) They ſaid, it was every where
spoken against, and that was too true ; all that they converſed with ſpake
againſt it, and therefore they concluded every body did ; moſt indeed
did. It is, and always has been, the lot of Chriſt’s holy religion, to be
every where ſpoken against.
23. And when they had appointed him a day, there
came many to him into his lodging ; to whom he ex-
pounded and teſtified the kingdom of God, perſuading
them concerning Jeſus, both out of the law of Moſes, and
out of the prophets, from morning till evening. 24. And
ſome believed the things which were ſpoken, and ſome
believed not. 25. And when they agreed not among
themſelves, they departed, after that Paul had ſpoken one
word, Well ſpake the Holy Ghoſt by Eſaias the prophet
unto our fathers, 26, Saying, Go unto this people, and
ſay, Hearing ye ſhall hear, and ſhall not underſtand ; and,
ſeeing ye ſhall ſee, and not perceive : 27. For the heart
of this people is waxed groſs, and their ears are dull of
hearing, and their eyes have they cloſed; left they ſhould
ſee with their eyes, and hear with their ears, and under-
ſtand with their heart, and ſhould be converted, and I,
ſhould heal them. 28. Be it known therefore unto you,
that the ſalvation of God is ſent unto the Gentiles, and
29. And when he had ſaid theſe
words, the Jews departed, and had great reaſoning among
themſelves.
We have here a ſhort account of a long conference which Paul had
with the Jews at Rome about the chriſtian religion. Though they were
ſo far prejudiced againſt it, becauſe it was every where spoken against, as
to call it a sect, yet they were willing to give it a hearing ; which was
more than the Jews at Jeruſalem would do. It is probable that theſe
Jews at Rome, being men of larger acquaintance with the world, and
more general converſation, were more free in their inquiries than the
bigoted Jews at Jeruſalem were ; and would not anſwer this matter be-
fore they heard it. -
I. We are here told how Paul managed this conference in defence of
the chriſtian religion. The Jews appointed the time, a day was ſet for
this diſpute, that all parties concerned might have ſufficient notice, v. 23.
Thoſe Jews ſeemed well diſpoſed to receive convićtion, and yet it did
not prove that they all were ſo. . Now when the day came,
1. There were many got together to Paul; though he was a priſoner,
and could not come out to them, yet they were willing to come to him to
his lodging. And the confinement he was now under, if duly confidered,
inſtead of prejudicing them againſt his doćtrine, ought to confirm it to
. - - THE ACTs, xxviii.
Paul at Rome.
them; for it was a fign not only that he believed it, but that he thought
it worth ſuffering for. One would viſit ſuch a man as Paul in his priſon,
rather than not have inſtruction from him. And he made room for them
in his lodging, not fearing giving offence to the government, ſo that he
might do good to them.
2. He was very large and full in his diſcourſe with them ; ſeeking
their convićtion more than his own vindication. (1.) He expounded,
or explained, the kingdom of God to them, ſhewed them the nature of
that kingdom, and the glorious purpoſes and deſigns of it, that it is
heavenly and ſpiritual, ſeated in the minds of men, and ſhines not in ex-
ternal pomp, but in purity of heart and life. That which kept the Jews
in their unbelief, was, a miſunderſtanding of the kingdom of God, as if it
came with observation ; let but that be expounded to them, and ſet in a |
true light, and they will be brought into obedience to it. (2.) He not
only expounded the kingdom of God, but he teſtified it, plainly declared it
to them, and confirmed it by inconteſtable proofs, that the kingdom of
God by the Meſfiah's adminiſtration was come, and was now ſet up in
the world. He atteſted the extraordinary powers in the kingdom of
grace, by which it was set up, and the miracles in the kingdom of nature,
by which it was confirmed. He bore his teſtimony to it from his own
experience of its power and influence upon him, and the manner of his
being brought into ſubjećtion to it. (3.) He not only expounded and
teſtified the kingdom of God, but he perſuaded them, urged it upon
their conſciences, and preſſed them with all earneſtneſs to embrace the
kingdom of God, and ſubmit to it, and not to perfiſt in an oppoſition to
it. . He followed his doćtrine (the explication and confirmation of it)
with a warm and lively application to his hearers, which is the moſt pro-
per profitable method of preaching. (4.) He perſuaded them concern-
ing Jesus ; the deſign and tendency of his whole diſcourſe were to bring
them to Chriſt, to convince them of his being the Meſſiah, and to en-
gage them to believe in him as he is offered in the goſpel. He urged
upon them, rô miei rā 'Imag—the things concerning Jesus, the prophecies
of him, which he read to them out of the law of Moſes and out of the pro-
phets, as pointing at the Meſfiah, and ſhewed how they had all had their
accompliſhment in this Jeſus. They being Jews, he dealt with them
out of the ſcriptures of the Old Teſtament, and demonſtrated that theſe
were ſo far from making againſt chriſtianity, that they were the great
proofs of it; ſo that if we compare the hiſtory of the New Teſtament
with the prophecy of the Old, we muſt conclude that this Jeſus is he
that should come, and we are to look for no other. -
3. He was very long ; for he continued his diſcourſe, and it ſhould
ſeem to have been a continued diſcourſe, from morning till evening ; per-
haps it was a diſcourſe eight or ten hours long. The ſubječt was cu-
rious, he was full of it; it was of vaſt importance, he was in good earneſt,
and his heart was upon it; he knew not when he ſhould have ſuch an-
other opportunity, and therefore, without begging pardon for tiring
their patience, he kept them all day; but it is probable that he ſpent
ſome sf the time in prayer with them and for them.
II. What was the effect of this diſcourſe : one would have thought
that ſo good a cause as that of chriſtianity, and managed by ſuch a ſkilful
hand as Paul’s, could not but carry the day, and that all the hearers
ſhould have yielded to it preſently; but it did not prove ſo ; the child
Jeſus is set for the fall of ſome, and the rising again of others, a Foun-
dation Stone to ſome, and a Stone of ſtumbling to others.
1. They did not agree among themselves, v. 25. Some of them
thought Paul was in the right, others would not admit it. This is that
diviſion which Chriſt came to ſend ; that fire which he came to kindle,
Luke 12.49, 51. Paul preached with a great deal of plainneſs and clear-
neſs, and yet his hearers could not agree about the ſenſe and evidence of
what he preached.
2. “Some believed the things that were ſpoken, and ſome believed
not,” v. 24. There was the diſagreement. Such as this has always
been the ſucceſs of the goſpel; to ſome it has been a savour of life unto
life, to others a savour of death unto death. Some are wrought upon by
the word, and others hardened; ſome receive the light, and others ſhut
their eyes againſt it. So it was among Chriſt’s hearers, and the ſpecta-
tors of his miracles; ſome believed, and ſome blaſphemed. If all had
believed, there had been no diſagreement; ſo that all the blame of the
diviſion lay upon thoſe who would not believe. º
III. The awakening word which Paul ſaid to them at parting ; he
perceived by what they muttered, that there were many among them,
and perhaps the greater part, that were obſtinate, and would not yield
to the convićtion of what he ſaid ; and they were getting up to be gone,
they had had enough of it; “Hold,” ſays Paul, “take one word with
Vol. V. No. 96. -
you before you go, and conſider of it when you conſe home : what do
you think will be the effect of your obſtinate infidelity ? What will you
do in the end hereof 2 What will it come to ?”
1. “You will by the righteous judgment of God be sealed up under
wnbelief; you harden your own hearts, and God will harden them, as
he did Pharaoh’s ; and this is what was propheſied of concerning you.
Turn to that ſcripture, (Iſa. 6. 9, 10.) and read it ſeriouſly, and trem-
ble, left the caſe there deſcribed ſhould prove to be your caſe.” As
there are in the Old Teſtament goſpel-promiſes, which will be accom-
pliſhed in all that believe, ſo there are goſpel-threatenings of ſpiritual
judgments, which will be fulfilled in them that believe not ; and this is
one. It is part of the commiſſion given to Iſaiah the prophet, he is ſent
to make thoſe worſe, that would not be made better. "“Well ſpake
the Holy Ghoſt by Esaias the prophet unto our fathers.” What was
ſpoken by JEHOVAH, is here ſaid to be ſpoken by the Holy Ghoſt,
which proves that the Holy Ghoſt is God; and what was ſpoken to
Iſaiah, is here ſaid to be ſpoken by him to their fathers ; for he was or-
dered to tell the people what God ſaid to him; and though what is there
ſaid had in it much of terror to the people and of grief to the prophet,
yet it is here ſaid to be well ſpoken. Hezekiah ſaid concerning a meſ-
ſage of wrath, “Good is the word of the Lord which thou haſt ſpoken,”
Iſa. 39.8. And he that believes not, shall be damned, is goſpel, as well
as, He that believes, shall be saved, Mark 16, 16. Or, this may be ex- -
plained by that of our Saviour, (Matth. 15. 7.) “ Well did Eſaias pro-
phesy of you. The Holy Ghoſt ſaid to your fathers, that which would
be fulfilled in you, Hearing ye shall hear, and shall not understand.”
(1.) “That which was their great fin againſt God, is your’s ; and
that is this, Tou will not ſee; you ſhut your eyes againſt the moſt con-
vincing evidence poſſible, and will not admit the concluſion, though you
cannot deny the premiſes; your eyes you have closed,” v. 27. That
ſpeaks an obſtinate infidelity, and a willing ſlavery to prejudice. “As
your fathers would not see God’s hand lifted up against them in his judg-
ments, (Iſa. 26. 11.) ſo you will not ſee God’s hand stretched out to
gyou in goſpel-grace.” . It was true of theſe unbelieving Jews, that they
were prejudiced againſt the goſpel, they did not ſee, becauſe they were
reſolved they would not ; and none ſo blind as they that will not ſee.
They would not proſecute their convićtions, and for that reaſon would
not admit them. They have purpoſely closed their eyes, left they ſhould
see with their eyes the great things which belong to their everlaſt-
ing peace; ſhould ſee the glory of God, the amiableneſs of Chriſt, the
deformity of fin, the beauty of holineſs, the vanity of this world, and
the reality of another ; they will not be changed and governed by thoſe
truths, and therefore will not receive the evidence of them ; lest they
should hear with their ears that which they are loath to hear, the wrath
of God revealed from heaven againſt them, and the will of God revealed
from heaven to them. They “ſtop their ears, like the deaf adder, that
will not hearken to the voice of the charmer, charm he ever ſo wiſely.”
Thus their fathers did, they would not hear, Zech. 7. 1 1, 12. And that
which they are afraid of in ſhutting up their eyes and ears, and barricad-
ing (as it were) both their learning ſenſes againſt him that “ made both
the hearing ear, and the ſeeing eye, is, left they ſhould underſtand with
their heart, and ſhould be converted, and I ſhould heal them.” They
kept their mind in the dark, or at leaſt in a conſtant confuſion and tumult,
left, if they ſhould admit a confiderate ſober thought, they ſhould under-
stand with their heart how much it is both their duty and their intereſt
to be religious, and ſo by degrees the truth ſhould be too hard for them,
and they should be converted from the evil ways which they take pleaſure
in, to thoſe exerciſes which they have now an averſion to. Obſerve,
God’s method is to bring people firſt to ſee and hear, and ſo to under-
stand with their hearts, and then to convert them, and bow their wills,
and ſo heal them ; which is the regular way of dealing with a rational.
ſoul : and therefore Satan prevents the converſion of fouls to God, by
“blinding the mind, and darkening the underſtanding,” 2 Cor. 4. 4.
And the caſe is very ſad, when the finner joins with him herein, and puts
out his own eyes. “Ut liberius peccent, libenter ignorant—They plunge
into ignorance, that they may fin the more freely.” . They are in love
with their diſeaſe, and are afraid leſt God ſhould heal them; like Babylon
of old, we would have healed her, and ſhe would not be healed, Jer. 51.9.
This was the fin. -
(2.) “ That which was the great judgthent of God upon them for
this fin, is, his judgment upon you, and that is, 7 ou shall be blind. God
will give you up to a judicial infatuation ; hearing you shall hear, you
ſhall have the word of God preached to you over and over, but you shall
not understand it ; becauſe you will not give your minds to unde: ſland
s
- THE ACTs, XXVIII,
it, God will not gºve you ſtrength and grace to underſtand it; ſeeing you
shall see; you ſhall have abundance of miracles and ſigns done before
your eyes, but you shall not perceive the convincing evidence of them.
Take heed leſt it be true of you, what Moſes ſaid to your fathers, (Deut.
29. 4.), “ The Lord has not given you a heart to perceive, and eyes to
ſee, and ears to hear, unto this day;’ and what Iſaiah ſaid to the men of
his generation, (Iſa. 29, 10...12.) The Lord has poured out upon you the
spirit of deep ſleep, and has cloſed your eyes.”
the grace of God, and rebelling againſt the light, and God’s withdrawing
and withholding his grace and light from them ; what with their “not
receiving the love of the truth, and God’s giving them up for that to
ſtrong deluſions, to believe a lie;” what with their wilful, and what with
their judicial hardneſs, “the heart of this people is waxed groſs, and
their ears are dull of hearing ;” they are ſtupid and ſenſeleſs, and not
wrought upon by all that can be ſaid to them ; no phyſic that can be
given them operates upon them, or will reach them, and therefore their
diſeaſe muſt be adjudged incurable, and their caſe deſperate. How
ſhould they be happy, that will not be healed of a diſeaſe that makes
them miſerable 2 And how ſhould they be healed, that will not be con-
verted to the uſe of the methods of cure ? And how ſhould they be
converted, that will not be convinced either of their diſeaſe or of their
remedy ? And how ſhould they be convinced, that shut their eyes and
stop their ears 2 Let all that hear the goſpel, and do not heed it, tremble
at this doom ; for, when once they are thus given up to hardneſs of
heart, they are already in the ſuburbs of hell; for who ſhall heal them,
if God do not ? s *
2. “Your unbelief will “juſtify God in ſending the goſpel to the
Gentile world,” which is the thing you look upon with ſuch a jealous
eye; (v. 28.) therefore, ſeeing you put the grace of God away from you,
and will not ſubmit to the power of divine truth and love, ſeeing you
will not be converted and healed in the methods which divine wiſdom has
appointed, “therefore be it known unto you, that the ſalvation of God
is ſent unto the Gentiles,’ that ſalvation which was of the Jews only,
(John 4. 22.) the offer of it is made to them, the means of it afforded to
them, and they ſtand fairer for it than you do : it is ſent to them, and
they will hear it, and receive it, and be happy in it.”
Now Paul deſigns hereby, -
(1.) To abate their diſpleaſure at the preaching of the goſpel to the
Gentiles, by ſhewing them the abſurdity of it; they were angry “that
the ſalvation of God was ſent to the Gentiles,” and thought it was too
great a favour done to them ; but if they thought that ſalvation of ſo
finall a value as not to be worthy of their acceptance, ſurely they could
not grudge it the Gentiles as too good for them, or envy them for it.
The ſalvation of God is ſent into the world, the Jews had the firſt offer
of it, it was fairly propoſed to them, it was earneſtly preſſed upon them,
ut they refuſed it ; they would not accept the invitation which was
given to them firſt to the wedding-feaſt, and therefore muſt thank them-
felves if other gueſts be invited. If they will not ſtrike the bargain,
nor come up to the terms, they ought not to be angry at thoſe that will.
They cannot complain that the Gentiles took it over their heads, or out
of their hands, for they had quite taken their hands off it ; nay “they
had lifted up the heel againſt it ;” and therefore it is their fault ; for
“it is through their fall that ſalvation is come to the Géâtiles,” Rom.
1 1. 11. . . . .
(2.) To improve their diſpleaſure at the favour done to the Gentiles
to their advantage, and to bring good out of that evil ; for when he had
ſpoken of this very thing in his epistle to the Romans, the benefit which
the Gentiles had by the unbelief and reječtion of the Jews, he ſays, he
took notice of it on purpoſe “that he might provoke his dear country-
men the Jews to a holy emulation, and might ſave ſome of them,” Rom.
14.14. The Jews have reječted the gospel of Christ, and puſhed it off
to the Gentiles, but it is not yet too late to repent of their refuſal, and to
accept of the ſalvation which they did make light of ; they may ſay No,
and take it, as the elder.brother in the parable, who, when he was bidden,
to “go work-in the yiñeyard, Jirst ſaid, I wi i not; and yet afterward re-
pented, and went,” Matth. 21.29. Is the gºſpel ſent to the Gentiles P
Let us go after it rather' than corne ſhort of it. And will they hear it,
who are thought to Besut Öffiegriàg; and had been ſo long like the idols
they worſhipped, that have ears &ndiºnot And ſhall not we hear it,
whoſe privilege it is “to have Göd. §§§ us in all that we call upon
tim for Thus he would have them tº arºus and to be ſhamed into the
belief of the goſpel, by the welcome itsmetºwità among the Gentiles.
And if it had not that effect upon them, it wºuld aggravate their con-
demnation, as it did that of the Scribes, and Phäriſees, who, when they
What with their reſiſting
|
Paul at Rome.
ſaw “the publicans and harlots ſubmit to John’s baptiſm,” did not af.
terward thereupon repent of their folly, that they might believe him,
Matth. 21. 32. -*
IV. The breaking up of the aſſembly, as it ſhould ſeem, in ſome diſ.
order. *
1. They turned their backs upon Paul ; thoſe of them that believed
not, were extremely nettled at that laſt word which he ſaid, that they
ſhould be judicially blinded, and “ that the light of the goſpel ſhould
ſhine among them that ſat in darkneſs; when Paul had ſaid theſe words,”
he had ſaid enough for them, and they departed, perhaps not ſo much en-
raged as ſome others of their nation had been upon the like occaſion,
but ſtupid and unconcerned; no more affected, cºther with thoſe terrible
words in the cloſe of his diſcourſe, or all the comfortable words he had
ſpoken before, than the ſeats they ſat on ; they departed many of them
with a reſolution never to hear Paul preach again, nor trouble themſelves
with further inquiries about this matter. tº º
*2. They ſet their faces one againſt another; for they had great diſ.
putes among themſelves; there was not only a quarrel between them
who believed and them who believed not, but even among them who be.
lieved not there were debates; they that agreed to depart from Paul,
yet agreed not in the reaſons why “they departed, but had great rea-
ſoning among themſelves.” Many have great reaſoning, who yet do not
reaſon right; can find fault with one another’s opinions, and yet not
yield to truth. , Nor will men’s reaſoning among themſelves convince
them, without the grace of God to open their underſtandings.
30. And Paul dwelt two whole years in his own hired
houſe, and received all that came in unto him, 31. Preach-
ing the kingdom of God, and teaching thoſe things which
concern the Lord Jeſus Chriſt, with all confidence, no man
forbidding him.
We are here taking our leave of the hiſtory of bleſſed Paul ; and there-
fore, ſince God ſaw it not fit that we ſhould know any more of him, we
ſhould carefully take notice of every particular of the circumſtances in
which we muſt here leave him.
I. It cannot but be a trouble to us, that we muſt leave him in bonds
for Chriſt, may and that we have no proſpect given us of his being ſet
at liberty. Two whole years of that good man’s life are here ſpent in con-
finement, and, for aught that appears, he was never inquired after, all that
time, by thoſe whoſe priſoner he was ; he appealed to Caeſar in hope of
a ſpeedy diſcharge from his impriſonment, the governors having fignified
to his imperial majeſty concerning the priſoner, “that he had done no-
thing worthy of death or of bonds,” and yet he is continued a priſoner.
So little reaſon have we to truſt in men, eſpecially deſpiſed priſoners in
great men ; witneſs Joſeph’s caſe, whom “ the chief butler remembered
not, but forgat,” Gen. 40. 23. Yet ſome think, that though it be not
mentioned here, yet it was in the firſt of these two years, and early too in
that year, that he was firſt brought before Nero, and then his bonds in
Chriſt were manifeſt in Caeſar’s court, as he ſays, Phil. 1. 13. And at
that firſt anſwer it was that no man stood by him, 2 Tim. 4. I6. But
it ſeems, inſtead of being ſet at liberty upon his appeal, as he expected,
# he hardly eſcaped out of the emperor’s hands with his life; he calls it a
deliverance out of the mouth of the lion, (2 Tim. 4, 17.) and his ſpeak. .
ing there of his firſt anſwer, intimates that ſince that, he had a ſecond,
in which he had come off better, and yet was not diſcharged. During
theſe two years’ impriſonment he wrote his epistle to the Galatians, then
his second epistle to Timothy, then thoſe to the Epheſians, Philippians,
Colossians, and to Philemon, in which he mentions ſeveral things parti-
cularly concerning his impriſonment ; and laſtly, his epistle to the He-
brews, juſt after he was set at liberty, as Timothy alſo was, who, coming
to viſit him, was upon ſome account or other made his fellow-priſoner;
(with him writes Paul to the Hebrews, 13. 23. if he come shortly I will
see you ;) but how or by what means he obtained his liberty, we are not
told ; only that two years he was a priſoner. Tradition ſays, that after
his diſcharge he went from Italy to Spain, thence to Crete, and ſo with
Timothy into Judea, and from thence went to viſit the churches in Afia,
and at length came a ſecond time to Rome, and there was beheaded in
the laſt year of Nero. But Baronius himſelf owns, that there is no cer-
tainty of any thing concerning him, betwixt his releaſe from this im-
Priſonment and his martyrdom; but it is ſaid by ſome, that Nero, having,
when he began to play the tyrant, ſet himſelf againſt the chriſtians, and
perſecuted them, (and he was the firſt of the emperors that made a law

THE ACTS, XXVIII.
Paul at Rome.
againſt them, as Tertullian faith, Apolog, cap. 5.) the church at Rome |
was much weakened by that perſecution, and that brought Paul the ſe-
cond time to Rome, to re-eſtabliſh the church there, and to comfort the
ſouls of the diſciples that were left, and ſo he fell a ſecond time into
Nero's hand. And Chryſoſtom relates, that a young woman that was
one of Nero's miſſes, § ſpeak modiſhly,) being converted, by Paul’s
preaching, to the chriſtian faith, and ſo brought off from the lewd courſe
of life ſhe had lived, Nero was incenſed againſt Paul for that, and or-
dered him firſt to be impriſoned, and then put to death.
But, to keep to this ſhort account here given of it,
1. It would grieve one to think that ſuch a uſeful man as Paul was,
ſhould be ſo long in reſtraint ; two years he was a priſoner under Felix,
(ch. 24. *}. beſide all the time that paſſed between that and his
coming to Rome, he is here two years more a priſoner under Nero.
How many churches might Paul have planted, how many cities and na-
tions might he have brought over to Chriſt, in theſe five years’ time,
(for ſo much it was at leaſt,) if he had been at liberty . But God is
wiſe, and will ſhew that he is no debtor to the moſt uſeful inſtruments he
employs, but can and will carry on his own intereſt, both without their
ſervices, and by their ſufferings. Even Paul’s bonds fell out to the fur-
therance of the goſpel, Phil. 1. 12, 14.
2. Yet even Paul’s impriſonment was in ſome reſpects a kindneſs to
him; for theſe two years he dwelt in his own hired houſe, and that was
more, for aught I know, than ever he had done before ; he had always
accuſtomed himſelf to ſojourn in the houſes of others, now he has got a
house of his own, his own while he pays the rent for it ; and ſuch a re-
tirement as this would be a refreſhment to one who had been all his days
an itinerant; he had been accuſtomed to be always upon the remove,
ſeldom ſtayed long at a place, but now he lived for two years in the ſame
house; ſo that the bringing of him into this priſon, was like Chriſt’s
call to his diſciples “to come into a deſert place, and reſt awhile,” Mark
6. 31. When he was at liberty, he was in continual fear by reaſon of
the lying in wait of the Jews, (ch. 20. 19.) but now his priſon was his
caſtle. Thus “out of the eater came forth meat, and out of the ſtrong
Tweetneſs.”
II. Yet it is a pleaſure to us, (for we are ſure it was to him,) that
though we leave him in bonds for Chriſt, yet we leave him at work for
Chriſt, and this made his bonds eaſy, that he was not by them bound
out from ſerving God and doing good ; his priſon becomes a temple, a
church, and then it is to him a palace; his hands are tied, but thanks be
to God, his mouth is not ſtopped; a faithful zealous miniſter can better
bear any hardſhip than being filenced; here is Paul a priſoner, and yet
a preacher; he is bound, but the word of the Lord is not bound. When
he wrote his epistle to the Romans, he ſaid “he longed to ſee them, that
he might impart unto them ſome ſpiritual gift;” (Rom. 1. 11.) he was
glad to ſee ſome of them, (v. 15.), but it would not be half his joy, unleſs
he could impart to them some spiritual gift, which here he has an oppor-i * wº
- §. their power to forbid Paul’s preaching, (even the common ſoldier that
º ºkept him, might have done it,) yet God ſo ordered it, that no man did
$forbid him.
tunity to do, and then he will not complain of his confineº,
ſerve, + . . . … :: *. ºr s
1, whom he preached to; to alt that had a mińd tº hear him, whether
jëws, or Gentiles. . Whether he had liberty to go to otherkhouſes to
preach, does not appear; it is likely not ; but whoever would had liberty
to come to his houſe to hear, and they were welcome ; he received all
that came to him. Note, Miniſters’ doors ſhould be open to ſuch as de-
fire to receive inſtruction from them, and they ſhould be glad of an op-
portunity to adviſe thoſe that are in care about their ſouls. Paul could
not preach in a ſynagogue, or any public place of meeting that was
ſumptuous and capacious, but he preached in a poor cottage of his own.
Note, When we cannot do what we would in the ſervice of God, we
muſt do what we can. Thoſe miniſters that have but little, hired houſes,
(hould rather preach in them, if they may be allowed to do that, than be
Gºbić
|it, that it was what he durſt ſuffer for.
filent. He received all that came to him, and was not afraid of the greateſt,
.nor aſhamed of the meaneſt ; he was ready to preach on the firſt day of
the week to chriſtians, on the ſeventh day to Jews, and to all who would
come on any day of the week; and he might hope the better to ſpeed,
becauſe they came in unto him ; which ſuppoſed a defire to be inſtructed,
and a willingneſs to learn; and where theſe are, it is probable that ſome
good may be done. . & *.
2. What he preached; he does not fill their heads with curious ſpecu-

| lations, or with matters of ſtate and politics, but he keeps to his text,
minds his buſineſs as an apoſtle. (1.) He is God’s ambaſſador, and
therefore preaches the kingdom of God, does all he can to preach it up ;
negociates the affairs of it, in order to the advancing of all its true in-
tereſts; he meddles not with the affairs of the kingdoms of men, let
thoſe treat of them whoſe work it is, he preacheth the kingdom of God,
among men, and the word of that kingdom ; the ſame that he defended in
his public diſputes, testifying the kingdom of God, (v. 23.) he enforced
in his public preaching, as that which, if received aright, will make us
all wiſe and good, wiſer and better, which is the end of preaching. (2.)
He is an agent for Chriſt, a friend of the Bridegroom, and therefore
“teaches thoſe things which concern the Lord Jeſus Chriſt;” the whole
hiſtory of Chriſt, his incarnation, doćtrine, life, miracles, death, reſur-
rečtion, aſcenſion; all that relates to the mystery of godliness. Paul
ſtuck ſtill to his principle—to know and preach nothing but Christ, and
him crucifted. Miniſters, when in their preaching they are tempted to
divert from that which is their main buſineſs, ſhould reduce themſelves
with this queſtion, What does this concern the Lord Jesus Christ P What
tendency has it to bring us to him, and to keep us walking in him 2 For
we preach not ourselves, but Christ.
3. With what liberty he preached.
(1.) Divine grace gave him a liberty of ſpirit; he preached with all
confidence, as one that was himſelf well aſſured of the truth of what he
preached, and that it was what he durſt ſtand by ; and of the worth of
He was not ashamed of the gos-
pel of Christ. e
(2.) Divine Providence gave him a liberty of ſpeech ; no man for-
bidding him, giving him any check for what he did, or laying any re-
ſtraint upon him; the Jews that uſed to forbid him to ſpeak to the Gen-
tiles, had no authority here; and the Roman government as yet took no
cognizance of the profeſſion of Chriſtianity as a crime. Herein we muſt
acknowledge the hand of God, [1..] Setting bounds to the rage of per-
ſecutors; where he does not turn the heart, yet he can tie the hand,
and bridle the tongue. Nero was a bloody man, and there were many,
both Jews and Gentiles, in Rome, that hated Chriſtianity; and yet ſo it
was, unaccountably, that Paul, though a priſoner, was connived at in
preaching the goſpel, and it was not conſtrued a breach of the peace.
Thus God makes “ the wrath of men to praiſe him, and reſtrains the
remainder of it,” Pſ. 76. 10. Though there were ſo many that had it
[2.] See God here providing comfort for the relief of the
perſecuted. Though it was a very low and narrow ſphere of opportu-
nity that Paul was here placed in, compared with what he had been in,
yet, ſuch as it was, he was not moleſted or diſturbed in it. Though it
was not a wide door that was opened to him, yet it was kept open, and
no man was ſuffered to ſhut it; and it was to many an effectual door, ſo
that there were saints even in Caesar's household, Phil. 4. 22. When the
of our ſolemnities is thus made a quite habitation at any time, and we
it
city life, no man forbidding us, we
are fed from day to day with the bread of
muſt give thanks to God for it, and prepare for changes : ſtill longings ..:
for “that holy mountain, in which there ſhall never be any pricking
brier or grieving thorn.” -
THE END OF THE ACTS OF THE APOSTLES.
-- ~ * AN
E x P C S I T I O N,
WITH
practical Dºgctuations, W
OF THE
EP Is T L E o F ST. P. A U L
TO THE
R o M A N s.
If we compare ſcripture with ſcripture, and take the opinion of ſome devout and pious perſons; in the Old Teſtament, David’s pſalms, and in the
New Teſtament, Paul’s epiſtles, are ſtars of the firſt magnitude, that differ from the other ſtars in glory.
The whole ſcripture is indeed an epiſtle from heaven to earth; but in it we have upon record ſeveral particular epiſtles, more of St. Paul’s than of
any other; for he was the chief of the apoſtles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant,
his apprehenſion quick and piercing, his expreſſion fluent and copious, his affections, wherever he took, very warm and zealous, and his reſolutions
no leſs bold and daring : this made him, before his converſion, a very keen and bitter perſecutor; but when the ſtrong man armed was diſpoſ-
feſſed, and the ſtronger than he came to divide the ſpoil, and to ſanétify theſe qualifications, he became the moſt ſkilful, zealous preacher ; never
any better fitted to win ſouls, nor more ſucceſsful.
Fourteen of his epiſtles we have in the canon of ſcripture; many more, it is probable, he wrote in the courſe of his miniſtry, which might be pro-
fitable enough for doćtrine, for reproof, &c. but, not being given by inſpiration of God, they were not received as canonical ſcripture, nor
handed down to us. Six epiſtles ſaid to be Paul’s written to Seneca, and eight of Seneca’s to him, are ſpoken of by ſome of the ancients, [Sixt.
Senens. Biblioth. Sanét. lib. 2.] and are extant ; but, upon the view, they appear ſpurious and counterfeit.
This epiſtle to the Romans is placed firſt, not becauſe of the priority of its date, but becauſe of the ſuperlative excellency of the epiſtle, it being
one of the longeſt and fulleſt of all, and, perhaps, becauſe of the dignity of the place to which it is written. Chryſoſtom would have this epiſtle
read over to him twice a week. -
It is gathered from ſome paſſages in the epiſtle, that it was written Anno Christi 56 from Corinth, while Paul made a ſhort ſtay there in his way to
Troas, A&ts 20. 5, 6. He commendeth to the Romans Phebe, a ſervant of the church at Cenchrea, (ch. 16.) which was a place belonging
to Corinth. He calls Gaius his host, or the man with whom he lodged, (ch. 16. 23.) and he was a Corinthian, not the ſame with Gaius of
Derbe, mentioned A&ts 20. Paul was now going up to Jeruſalem, with the money that was given to the poor ſaints there ; and of that he
fpeaks, ch. 16. 26.
The great myſteries treated of in this epiſtle, muſt needs produce in this, as in other writings of Paul, many things dark, and hard to be underſtood,
2 Pet. 3. 16.
The method of this (as of ſeveral other of the epiſtles) is obſervable; the former part of it doćtrinal, in the eleven firſt chapters ; the latter part
praćtical, in the five laſt : to inform the judgment, and to reform the life. And the beſt way to underſtand the truths explained in the former
part, is to abide and abound in the pračtice of the duties preſeribed in the latter part ; for if any man will do his will, he ſhall know of the doc-
trine, John 7. 17.
I. The doćtrinal part of the epiſtle inſtructs us,
1. Concerning the way of ſalvation., (1.) The foundation of it laid in juſtification, and that not by the Gentiles’ works of nature, (ch. 1.) nor
by the Jews’ works of the law, (ch. 2, 3.
) for both Jews and Gentiles were liable to the curſe : but only by faith in Jeſus Chriſt, (ch. 3. 2F,
&c. ch. 4.) per totum—through the whole. (2.) The ſteps of this ſalvation are, [1..] Peace with God, ch. 5. [2.] Sanétification, ch. 6, 7.
[3.] Glorification, ch. 8. t
2. Concerning the perſons ſaved, ſuch as belong to the eleētion of grace, (ch. 9.) Gentiles and Jews, ch. 10, 11. By this it appears, that the
ſubjećts he diſcourſes of, were ſuch as were then the preſent truths, as the apoſtle ſpeaks, 2 Pet. 1. 12. Two things the Jews then ſtumbled at
—juſtification by faith without the works of the law, and the admiſfion of the Gentiles into the church; and therefore both theſe he ſtudied
to clear and vindicate.
II. The pračtical part follows: wherein we find, 1. Several general exhortations proper for all chriſtians, ch. 12. 2. Dire&tions for our behavi-
our, as members of a civil ſociety, ch. 13. 3. Rules for the condućt of chriſtians to one another, as members of the chriſtian church, ch. 14.
and ch. 15. to v. 14.
III. As he draws towards a concluſion, he makes an apology for writing to them ; (ch. 15. 14...16.) gives them an account of himſelf and his
own affairs; (v. 17...21.) promiſes them a viſit ; (v. 22.29.) begs their prayers, (v. 30.33.) ſends particular ſalutations to many friends
there ; (ch. 16. 1...16.) warns them againſt thoſe who cauſed diviſions; (v. 17.20.) adds the ſalutations of his friends with him; (v. 21...23.)
and ends with a benedićton to them, and a doxology to God, v. 24.27.
A. D. 58.
The Apoſtle's Commiſſion.
ROMANS I.
CHAP. I.
In this chapter, we may observe, I. The preface or introduction to the
whole epistle, to v. 16. II. A description of the deplorable condition
of the Gentile world, which begins the proof of the doctrine of justifica- --
Matth. 12. 39, 40. Thoſe that would not be convinced by that, would
iion by faith, here laid down at v. 17. The first is according to the
then usual formality of a letter, but intermiaed with very caccl!ent and
savoury expressions.
1. P
tle, ſeparated unto the goſpel of God, 2. (Which
he had promiſed afore by his prophets in the holy ſcrip-
tures,) 3. Concerning his Son Jeſus Chriſt our Lord,
who was made of the ſeed of David according to the fleſh;
4. And declared to be the Son of God with power, accord-
| or dangers we may meet with in it.
ing to the Spirit of holineſs, by the reſurreótion from the
dead : 5. By whom we have received grace and apoſtle-
ſhip for obedience to the faith among all nations, for his
name: 6. Among whom are ye alſo the called of Jeſus
Chriſt. 7. To all that are in Rome, beloved of God, call-
ed to be ſaints: Grace to you, and peace, from God our
Father, and the Lord Jeſus Chriſt.
In this paragraph we have, -
I. The perſon who writes the epiſtle, deſcribed v. 1. Paul, a ſervant
of Jesus Christ ; that is his title of honour, which he glories in, not as
the Jewiſh teachers, Rabbi, Rabbi ; but a ſervant, a more immediate at-
tendant, a ſteward in the houſe.
Called to be an apoſtle. Some think he alludes to his old name Saul,
which ſignifies one called for, or inquired after : Chriſt ſought him, to
make an apoſtle of him, Aćts 9. 15. He here builds his authority upon
his call; he did not run without ſending, as the falſe apoſtles did : xxºs
&#3;ox®.—called an apostle ; as if this were the name he would be cal-
led by, though he acknowledges himſelf not meet to be called ſo,
1 Cor. 15.9. -
Separated to the goſpel of God. The Phariſees had their name from
ſeparation, becauſe they ſeparated themſelves to the study of the law, and
might be called &@wpuouávo, #15 row vöp.oy : ſuch a one Paul had been ; but
now he had changed his ſtudies, W2S &@welawéyò, #15 ro *EvayyáAloy, 3. goſpel
Phariſee, ſeparated by the counſel of God, (Gal. 1. 15.) ſeparated from
his mother’s womb, by an immediate dire&tion of the Spirit, and a re-
gular ordination according to that direction, (A&ts 13. 2, 3.) by a de-
dication of himſelf to this work. He was an entire devotee to the goſpel
of God, the goſpel which has God for its Author, the original and ex-
tračtion of it divine and heavenly.
II. Having mentioned the goſpel of God, he digreſſes, to give us an
encomium of it. e
1. The antiquity of it; it was promiſed before, (v. 2.) it was no novel
upſtart doćtrine, but of ancient ſtanding in the promiſes and prophecies
of the Old Teſtament, which did all unanimouſly point at the goſpel,
the morning-beams that uſhered in the fun of righteouſneſs : this not by
word of mouth only, but in the ſcriptures.
2. The ſubjećt-matter of it; it is concerning Chriſt, v. 3, 4. The
prophets and apoſtles all bear witneſs to him ; he is the true Treaſure
iiid in the field of the ſcriptures. Obſerve, when Paul mentions Chriſt,
how he heaps up his names and titles, his Son Jeſus Chriſt our Lord,
as one that took a pleaſure in ſpeaking of him ; and having mentioned
him, he cannot go on in his diſcourſe without ſome expreſſion of love
and honour, as here, where in one perſon he ſhews us his two diſtinčt
InatureS. - -
(1.) His human nature; made of the ſeed of David; (v. 3.) that is,
born 6f the virgin Mary, who was of the houſe of David; (Luke 1. 27.)
as was Joſeph his ſuppoſed father, Luke 2. 4. David is here mentioned,
becauſe of the ſpecial promiſes made to him concerning the Meſfiah, eſ.
pecially his kingly office; 2 Sam. 7. 12. Pſ. 132. 11, compared with
Luke 1. 32, 33. -
2.) His divine nature; declared to be the Son of God; (v. 4.) the
son of God by eternal generation, or, as it is here explained, according
to the Spirit of holineſs. According to the flesh, that is, his human nature,
“ he was of the ſeed of David ; but according to the Spirit of holi-
Vol. W. No. 96. º'-..."
* …"
AUL, a ſervant of Jeſus Chriſt, called to be an apoſ.
|
|
neſs,” that is, the divine nature, (as he is ſaid to be quickened by the
Spirit, 1 Pet. 3. 18, compared with 2 Cor. 13. 4.) he is the son of
God. - -
The great proof or demonſtration of this, is, his reſurrection from
the dead; that proved it effectually and undeniably. The fign of the
prophet Jonas, Chriſt's reſurreótion, was intended for the laſt convićtion,
be convinced by nothing.
So that we have here a ſummary of the goſpel doćtrine concerning
Chriſt’s two natures in one perſon. - -
3. The fruit of it ; (v. 5.) By whom, that is, by Chriſt manifeſted
and made known in the goſpel, we, Paul, and the reſt of the miniſters,
have received grace and apostleship, that is, the favour to be made apoſ.
tles, Eph. 3. 8. The apoſtles were made a ſpectacle to the world, led
a life of toil and trouble and hazard, were killed all the day long, and yet
Paul reckons the apoſtleſhip a favour : we may juſtly reckon it a great
favour to be employd in any work or ſervice for God, whatever difficulties
This apoſtleſhip was received for obedience to the faith, that is, to bring
people to that obedience; as Chriſt, ſo his miniſters, received, that they
might give. Paul’s was for this obedience among all nations, for he was
the apostle of the Gentiles, ch. 11. 13. Obſerve the deſcription here
given of the chriſtian profeſſion, it is obedience to the faith ; it does not
confiſt in a notional knowledge, or a naked aſcent, much leſs does it con-
fift in perverſe diſputings, but in obedience. This obedience to the
faith anſwers the law of faith, mentioned ch. 3, 27. The ačt of faith is
the obedience of the underſtanding to God revealing, and the produćt
of that is the obedience of the will of God commanding. To anticipate
the ill uſe which might be made of the doćtrine of juſtification by faith
without the works of the law, which he was to explain in the following
epiſtle, he here ſpeaks of chriſtianity as an obedience. Chriſt has
a voke. -
y: Among whom are ye, v. 6. Ye Romans in this ſtand upon the ſame
level with other Gentile nations of leſs fame and wealth ; ye are all one
in Chriſt.” The goſpel-ſalvation is a common ſalvation, Jude 3. No
reſpect of perſons with God.
The called of Jeſus Christ ; all thoſe, and thoſe only, are brought to
an obedience of the faith, that are effectually called of Jeſus Chriſt.
III. The perſons to whom it is written; (v. 7.) “To all that are in
Rome, beloved of God, called to be ſaints;” that is, to all the profeſſing
chriſtians that were in Rome, whether Jews or Gentiles originally,
whether high or low, bond or free, learned or unlearned; rich and poor.
meet together in Chriſt Jeſus.
Here is, 1. The privilege of chriſtians; they are beloved of God, they
are members of that body which is beloved, which is God’s Hephzi-bah,
in which his delight is. We ſpeak of God’s love by his bounty and
beneficence, and ſo he hath a common love to all mankind, and a peculiar
love for true believers ; and between theſe there is a love he hath for all
the body of viſible chriſtians.
2. The duty of chriſtians; and that is to be holy, for hereunto are
they called, called to be ſaints, called to ſalvation, through ſanétifica-
tion. Saints, and only ſaints, are beloved of God with a ſpecial and pe-
culiar love. -
Kaºlois &ylois—called ſaints, ſaints in profeſſion; it were well if all that
are called ſaints, were ſaints indeed : they that are called ſaints, ſhould
labour to anſwer to the name ; otherwiſe, though it is an honour and a
privilege, yet it will be of little avail at the great day to have been called
ſaints, if we be not really ſo.
IV. The apoſtolical benedićtion; (v. 7.) Grace to you and peace.
This is one of the tokens in every epiſtle; and it hath not only the affec-
tion of a good wiſh, but the authority of a bleſfing ; the prieſts under the
law were to bleſs the people, and ſo are goſpel-miniſters, in the name of
the Lord.
ln this uſual benedićtion obſerve,
1. The favours deſired, grace and peace ; the Old Teſtament ſaluta-
tion was, Peace be to you ; but now grace is prefixed, grace, that is, the
favour of God towards us, or the work of God in us ; both are pre-
viouſly requifite to true peace. All goſpel-bleſfings are included in theſe
two, grace and peace. * e o
Peace, that is, all good; peace with God, peace in your own
conſciences, peace with all that are about you ; all theſe founded in
I 3 C62, -
g 2. The fountain of thoſe favours, From God our Father, air the Lord
Jeſus Christ. All good comes, k") From God as a Father; he hath
3 K.
N-
A. D. 3s.
put himſelf into that relation, to engage and encourage our defires and
expectations : we are taught, when we come for grace and peace, to call
him our Father. (2.) From the Lord Jeſus Chriſt, as Mediator, and
the great Feoffee in truſt, for the conveying and ſecuring of theſe bene-
fits. We have them from his fulneſs, peace from the fulneſs of his merit,
grace from the fulneſs of his Spirit. -
8. Firſt, I thank my God through Jeſus Chriſt for you
all, that your faith is ſpoken of throughout the whole
world. 9. For God is my witneſs, whom I ſerve with
'my ſpirit in the goſpel of his Son, that without ceaſing I
make mention of you always in my prayers. 10. Making
requeſt (if by any means now at length I might have a
proſperous journey by the will of God) to come unto you.
11. For I long to ſee you, that I may impart unto you
ſome ſpiritual gift, to the end ye may be eſtabliſhed; 12.
That is, that I may be comforted together with you, by
the mutual faith both of you and me. 13. Now I would
not have you ignorant, brethren, that oftentimes I pur-
poſed to come unto you, (but was let hitherto,) that I
might have ſome fruit among you alſo, even as among
other Gentiles. 14. I am debtor both to the Greeks, and
to the barbarians, both to the wiſe, and to the unwiſe. 15.
So, as much as in me is, I am ready to preach the goſpel to
you that are at Rome alſo.
We may here obſerve,
I. His thankſgiving for them; (v. 8.) First, I thank my God. It is
good to begin every thing with bleſfing God, to make that the alpha
and omega of every ſong, in every thing to give thanks.
My God. He ſpeaks this with delight and triumph. In all our
thankſgivings, it is good for us to eye God as our God; that makes
every mercy ſweet, when we can ſay of God, “He is mine in covenant.”
Through Jeſus Christ. All our duties and performances are pleaſing
to God only through Jeſus Chriſt ; praiſes as well as prayers.
For you all. We muſt expreſs our love to our friends, not only by
praying for them, but by praiſing God for them. God muſt have the
glory of all the comfort we have in our friends ; for every creature is
that to us, and no more, that God makes it to be. Many of theſe Ro-
mans Paul had no perſonal acquaintance with, and yet he could heartily
rejoice in their gifts and graces. When ſome of the Roman chriſtians
met him, (A&ts 28. 15.) he thanked God for them, and took courage;
but here his true catholic love extends itſelf further, and he thanks God
jor them all; not only for thoſe among them that were his helpers in Christ,
and that bestowed much labour upon him, (whom he ſpeaks of ch. 16. 3, 6.)
but for them all. -
That your faith is ſpoken of Paul travelled up and down from place
to place, and wherever he came, he heard great commendations of the
chriſtians at Rome, which he mentions, not to make them proud, but to
quicken them to anſwer the general charaćter people gave of them, and
the general expectation people had from them. The greater reputation
a man hath for religion, the more careful he ſhould be to preſerve it, be-
cauſe “a little folly ſpoils him that is in reputation,” Eccl. 10. 1.
Throughout the whole world, that is, the Roman empire, into which
the Roman chriſtians, upon Claudius’ edićt to baniſh all the Jews from
Rome, were ſcattered abroad, but were now returned, and, it ſeems, left
a very good report behind them, wherever they had been in all the
churches: there was this good effect of their ſufferings; if they had not
been perſecuted, they had not been famous ; this was indeed a good
name, a name for good things with God and good people. As the elders
of old, ſo theſe Romans, obtained a good report through faith, Heb. 11. 2.
It is a defirable thing to be famous for faith.
The faith of the Roman chriſtians came to be thus talked of, not only
becauſe it was excelling in itſelf, but becauſe it was eminent and ob-
ſervable in its circumſtances.
took notice of what was done there. Thus they who have many eyes
upon them, have need to walk circumſpectly, for what they do, good or
bad, will be ſpoken of.
The church of Rome was then a flouriſhing church ; but ſince that
time how is the gold become dim How is the moſt ſine gold changed
Rome was a city upon a hill, every one |
ROMANS, I.
Paul's Attachment to the Roman Chriſtians.
Rome is not what it was. She was then eſpouſed a chaffe virgin to
Chriſt, and excelled in beauty ; but ſhe has ſince “degenerated, dealt
treacherouſly, and embraced the boſom of a ſtranger;” ſo that (as that
good old book, the Practice of Piety, makes appear in no leſs than
twenty-ſix inſtances) even the epistle to the Romans, is now an epiſtle
* the Romans, little reaſon has she therefore to boaſt of her former
Credit.
II. His prayer for them, v. 9. , Though a famous flouriſhing church,
yet they had need to be prayed for ; they had not yet attained. Paul
mentions this as an inſtance of his love to them, Öne of the greateſt
kindneſſes we can do our friends, and ſometimes the only kindneſs that is
in the power of our hands, is, by prayer to recommend them to the loving
kindneſs of God. . From Paul’s example here we may learn,
1. Conſtancy in prayer; always without ceaſing. He did himſelf ob-
ſerve the ſame rules he gave to others, Eph. 6. 18. 1 Theſſ. 5. 17. Not
that Paul did nothing elſe but pray, but he kept up ſtated times for the
ſolemn performance of that duty, and thoſe very frequent and obſerved
without fail.
2. Charity in prayer ; I make mention of you. Though he had no
particular acquaintance with them, or intereſt in them, yet he prayed
for them ; not only for all ſaints in general, but he made expreſs mention
of them. It is not unfit ſometimes to be expreſs in our prayers for
particular churches and places; not to inform God, but to affect our-
ſelves. We are likely to have the moſt comfort in thoſe friends that
we pray moſt for. Concerning this he makes a ſolemn appeal to the
Searcher of hearts; for God is my Witneſs. It was in a weighty matter,
and in a thing known only to God and his own heart, that he uſed this.
affeveration. It is very comfortable to be able to call God to witneſs
to our fincerity and conſtancy in the diſcharge of a duty. God is par-
ticularly a Witneſs to our ſecret prayers, the matter of them, the man-
ner of the performance ; then our Father ſees inſecret, Matth. 6. 6.
God, whom Iſèrve with my ſpirit. Thoſe that ſerve God with their
Jpirits, may, with a humble confidence, appeal to him; hypocrites cannot,
who reſt in bodily exerciſe.
His particular prayer, among many other petitions he put up for them,
was, that he might have an opportunity of giving them a viſit ; (v. 10.)
AZaking request, if by any means, &c. Whatever comfort we defire to
find in any creature, we muſt have recourſe to God for it by prayer: for
“our times are in his hand, and all our ways at his diſpoſal.” The ex-
Preſſions here uſed, intimate that he was very defirous of ſuch an oppor-
tunity, if by any means; that he had long and often been diſappointed,
now at length ; and yet that he ſubmitted it to the Divine Providence, a
proſperous journey by the will of God. As in our purpoſes, ſo in our de-
fires, we muſt ſtill remember to inſert this, if the Lord will, James 4, 15.
Our journeys are proſperous or otherwiſe, according to the will of God;
comfortable or not, as he pleaſes.
III. His great defire to ſee them, with the reaſons of it, v. 11...15.
He had heard ſo much of them, that he had a great mind to be better
acquainted with them. Fruitful chriſtians are as much the joy, as barren
profeſſors are the grief, of faithful miniſters.
Accordingly, he “often purpoſed to come, but was let hitherto ;”
(v. 13.) for man purpoſeth, but God diſpoſeth. He was hindered by
other buſineſs that took him off, by his care of other churches, whoſe
affairs were preſſing ; and Paul was for doing that firſt, not which was
moſt pleaſant, (then he would have gone to Rome,) but which was moſt
needful. A good example to miniſters, who muſt not conſult their own
inclinations ſo much as the neceſſity of their people’s ſouls.
Paul deſired to viſit theſe Romans,
1. That they might be edified ; (v. 11.) That I may impart unto
3/04. He received, that he might communicate. Never were full
breaſts ſo defirous to be drawn out to the ſucking infant, as Paul's head and
heart were to be imparting ſpiritual gifts, that is, preaching to them.
A good ſermon is a good gift, ſo much the better for being a ſpiritual
gift.
To the end ye may be established. Having commended their flouriſhing,
he here expreſſes his defire of their eſtabliſhment, that as they grew up-
ward in the branches, they might grow downward in the root. The beſt
ſaints, while they are in ſuch a ſhaking world as this, have need to be
more and more eſtabliſhed; and ſpiritual gifts are of ſpecial uſe for our
eſtabliſhment.
2. That he might be comforted, v. 12. What he heard of their flouriſh-
ing it, grace, was ſo much a joy to him, that it muſt needs be much
more ſo to behold it. Paul could take comfort in the fruit of the labours
of other miniſters.
A, D, 58.
Thé Excellency of the Goſpel.
ROMANS, I,
“By the mutual faith both of you and me,” that is, our mutual faith-
fulneſs and fidelity. It is very comfortable when,there is a mutual con-
fidence between miniſter and people, they confiding in him as a faithful
miniſter, and he in them as a faithful people. Or, the mutual work of
faith, which is love ; they rejoiced in the expreſſions of one another's
love, or communicating their faith one to another. It is very refreſhing
to chriſtians to compare notes about their ſpiritual concerns; thus are
they ſharpened, as iron sharpens iron.
That I might have ſome fruit, v. 13. Their edification would be his
advantage, it would be fruit abounding to a good account. Paul minded
his work, as one that believed the more good he did, the greater would
his reward be.
3. That he might diſcharge his truſt as the apostle of the Gentiles;
(v. 14. I am a debtor ; ) (1.) His receivings made him debtor ; the great
gifts and abilities which he had made him a debtor ; for they were talents
he was intruſted with, to trade for his Maſter’s honour. We ſhould
think of this when we covet great things; that all our receivings put us
in debt; we are but ſtewards of our Lord’s goods. (2.) His office
made him a debtor ; he was a debtor as he was an apoſtle, he was called
and ſent to work, and had engaged to mind it. •
Paul had improved his talent, and laboured in his work, and done as
much good as ever any man did, and yet, in refle&tion upon it, he ſtill
writes himſelf debtor; for “when we have done all, we are but unprofit-
able ſervants.”
Debtor to the Greeks, and to the barbarians, that is, as the following
words explain it, to the wiſe, and to the unwiſe. The Greeks fancied them-
ſelves to have the monopoly of wiſdom, and looked upon all the reſt of
the world as barbarians, comparatively ſo ; not cultivated with learning
and arts as they were. Now Paul was a debtor to both, looked upon
himſelf as obliged to do all the good he could both to the one and to the
other. Accordingly, we find him paying his debt, both in his preach-
ing and in his writing, doing good both to Greeks and barbarians, and
ſuiting his diſcourſe to the capacity of each. You may obſerve a
difference between his ſermon at Lyſtra among the plain Lycaonians,
(A&ts 14. 15, &c.) and his ſermon at Athens among the polite philoſo-
phers, A&ts 17. 22, &c. He delivered both as debtor to each, giving to
each their portion. Though a plain preacher, yet as debtor to the wiſe,
he ſpeaks wiſdom among them that are perfect, 1 Cor. 2.6. For theſe
reaſons he was ready, if he had an opportunity, to preach the goſpel at
Rome, v. 15. Though a public place, though a perilous place, where
chriſtianity met with a great deal of oppoſition, yet Paul was ready to
run the riſk at Rome, if called to it; I am ready—apóðvøy. It notes a
great readineſs of mind, and that he was very forward to it. What he
did was not for filthy lucre, but of a ready mind. It is an excellent thing
to be ready to meet every opportunity of doing or getting good.
16. For I am not aſhamed of the goſpel of Chriſt: for
it is the power of God unto ſalvation, to every one that
believeth, to the Jew firſt, and alſo to the Greek. 17. For
therein is the righteouſneſs of God revealed from faith to
faith : as it is written, The juſt ſhall live by faith. 18.
For the wrath of God is revealed from heaven againſt all
ungodlineſs, and unrighteouſneſs of men, who hold the
truth in unrighteouſneſs. -
Paul here enters upon a large diſcourſe of juſtification ; in the latter
part of this chapter laying down his theſis; and in order to the proof of
it, deſcribing the deplorable condition of the Gentile world.
His tranſition is very handſome, and like an orator : he was ready to
preach the goſpel at Rome, though a place where the goſpel was run
down by thoſe that called themſelves the wits; for, faith he, I am not
ashamed of it, v. 16. -
There is a great deal in the goſpel which ſuch a man as Paul might be
tempted to be ashamed of, eſpecially that He whoſe goſpel it is, was a
Man hanged upon a tree, that the doćtrine of it was plain, had little in it
to ſet it off among ſcholars, the profeſſors of it were mean and deſpiſed,
and every where ſpoken againſt ; yet Paul was not ashamed to own it.
I reckon him a chriſtian indeed, that is neither ashamed of the gºſpel, nor
a ſhame to it.
The reaſon of this bold profeſſion, taken from the nature and excellency
of the goſpel, introduces his diſſertation. º
I. The propoſition, v. 16, 17. The excellency of the goſpel lies in
this, that it reveals to us,
1. The ſalvation of believers at the end; it is the power of God unto
'salvation. Paul is not ashamed of the goſpel, how mean and contemptible
ſoever it appear to a carnal eye; for “ the power of God works by it
the ſalvation of all that believe;” it ſhews us the way of ſalvation, (A&ts
16. 17.) and is the great charter by which ſalvation is conveyed and
made over to us. But, -
(1.) It is through the power of God; without that power the goſpel is
but a dead letter; “the revelation of the goſpel is the revelation of the
arm of the Lord,” (Iſa. 53. 1.) as power went along with the word of
Chriſt, to heal diſeaſes. -
(2.) It is to thoſe, and thoſe only, that believe; believing intereſts us
in the gospel-salvation ; to others it is hidden. The medicine prepared
will not cure the patient, if it be not taken.
To the Jew first. The lost sheep of the houſe of Israel had the firſt offer
made them, both by Chriſt and his apoſtles. 2 ou first : (A&ts 3.26.)
but upon their refuſal, the apostles turned to the Gentiles, A&ts 13. 46.
Jews and Gentiles now ſtand upon the ſame level, both equally miſerable
without a Saviour, and both equally welcome to the Saviour, Col. 3. 11.
Such doćtrine as this was ſurpriſing to the Jews, who had hitherto
been the peculiar people, and had looked with ſcorn upon the Gentile
world; but the long-expected Meſfiah proves “a Light to lighten the
Gentiles, as well as the Glory of his people Iſrael.”
2. The juſtification of believers as the way; (v., 17.) For therein,
that is, in this goſpel, which Paul ſo much triumphs in, is the righteouſ:
neſs of God revealed. Our miſery and ruin being the produćt and con-
ſequent of our iniquity, that which will ſhew us the way of ſalvation, muſt .
needs ſhew us the way of justification, and that the goſpel does.
*
The goſpel makes known a righteouſneſs. While God is a juſt and
holy God, and we are guilty finners, it is neceſſary we have a righteouſ-
neſs wherein to appear before him; and bleſſed be God, there is ſuch a
righteouſneſs brought in by Meſfiah the Prince, (Dan. 9. 24.) and re-
vealed in the º, a righteouſneſs, that is, a gracious method of recon-
ciliation and acceptance, notwithſtanding the guilt of our fins,
This evangelical righteousness, (1.) Is called the righteousness of God;
it is of God’s appointing, of God’s approving and accepting. It is ſo
called, to cut off all pretenſions to a righteousness reſulting from the merit
of our own works. It is the righteousness of Christ, who is God, reſult-
ing from a ſatisfaction of infinite value. (2.) It is ſaid to be from faith
to faith ; from the faithfulneſs of God revealing, to the faith of man re-
ceiving ; ſo ſome ; from the faith of dependence upon God, and dealing
with him immediately, as Adam before the fall, to the faith of depend-
ence upon a Mediator, and ſo dealing with God ; ſo others ; from the
firſt faith, by which we are put into a juſtified ſtate, to after faith, by
which we live, and are continued in that ſtate : and the faith that juſtifies
us, is no leſs than our taking Chriſt for our Saviour, and becoming true
chriſtians, according to the tenor of the baptiſmal covenant; from faith
ingrafting us into Chriſt, to faith deriving virtue from him as our Root;
both implied in the next words, The just shall live by faith. Just by faith,
there is faith juſtifying us ; live by faith, there is faith maintaining us ;
and ſo iſ there is a righteouſneſs from faith to faith.” Faith is all in all,
both in the beginning and progreſs of a chriſtian life. It is not from faith
to works, as if faith put us into a juſtified ſtate, and then works preſerved
and maintained us in it; but it is all along from faith to faith, as 2 Cor.
3.18. from glory to glory; it is increaſing, continuing, perſevering faith;
ſaith preſfing forward, and getting ground of unbelief. º
To ſhew that this is no novel, upſtart doćtrine, he quotes for it that
famous ſcripture in the Old Teſtament, ſo often mentioned in the New,
(Hab. 2. 4.) The just shall live by faith. Being juſtified by faith; he
ſhall live by it, both the life of grace, and of glory. The prophet there
had placed himſelf upon the watch-tower, expecting ſome extraordinary
diſcoveries, (v. 1.) and the diſcovery was of the certainty of the appear-
ance of “ the promiſed Meſfiah in the fulneſs of time,” notwithſtanding
ſeeming delays ; this is there called the viſion, by way of eminence, as
elſewhere the promise; and while that time is coming, as well as when it
is come, the just shall live by faith. Thus is the evangelical righteousness
from faith to faith : from Öld-Teſtament faith in a Chriſt to come, to
New Teſtament faith in a Chriſt already come. º
II. The proof of this propoſition, that both Jews and Gentiles ſtand
in need of a righteousness wherein to appear before God, and that neither
the one nor the other have any of their own to plead. Juſtification
muſt be either by faith or works; it cannot be by works, which he
proves at large by deſcribing the works both of Jews and Gentiles; and
therefore he concludes it muſt be by faith, ch. 3. 20, 28. The apoſtle,
like a ſkilful ſurgeon, before he applies the plaſter, ſearches the wound;
A. D. 58. ROMANs, I. The Depravity of the Gentiles.
endeavours firſt to convince of guilt and wrath, and then to show the way || death,) not only do the ſame, but have pleaſure in them
of salvation. This makes the goſpel the more welcome. We muſt firſt
ſee the righteousness of God condemning, and then the righteousness of
God juſtifying will appear worthy of all acceptation.
In general, (v. 18.) The wrath of God is revealed. The light of na- ||
ture, and the light of the law, reveal the wrath of God from fin to fin. It
is well for us that the goſpel reveals the juſtifying righteousness of God |
jrom faith to faith. The antitheſis is obſervable.
1. Here is the finfulneſs of man deſcribed ; he reduceth it to two
heads, ungcdliness and uºrighteousness; ungodliness againſt the laws of the
firſt table, unrighteousness againſt thºſe of the ſecond.
2. The cauſe of that finfulneſs, and that is, holding the truth in un-
ºrighteousness. Some communes notitiae, ſome ideas they had of the being
of God, and of the difference of good and evil; but they held them in un-
*ighteousness, that is, they knew and profeſſed them in a conſiſtency with
their wicked courſes ; they held the truth as a captive or priſoner, that it
ſhould not influence them, as otherwiſe is would. An uprighteous
wicked heart is the dungeon, in which many a good truth is detained and
buried : “Holding faſt the form of ſound words in faith and love,” is
the root of all religion, (2 Tim. 1. 13.) but holding it fast in unrighte-
ousness, is the root of all fin.
3. The diſpleaſure of God againſt it ; “ the wrath of God is revealed
from heaven ; not only in the written word, which is given by inſpiration
of God,” the Gentiles had not that, but in the providences of God, his
judgments executed upon finners, which do not spring out of the dust, or
fall out by chance, nor are they to be aſcribed to ſecond cauſes, but they |
are a revelation from heaven ; or wrath from heaven is revealed ; it is not
the wrath of a man like ourſelves, but wrath jrom heaven, therefore the
more terrible, and the more unavoidable.
19. Becauſe that which may be known of God, is ma-
nifeſt in them; for God hath ſhewed it unto them. 20.
For the inviſible things of him from the creation of the
world are clearly ſeen, being underſtood by the things that
are made, even his eternal power and Godhead; ſo that
they are without excuſe : 21. Becauſe that when they
knew God, they glorified him not as God, neither were
thankful, but became vain in their imaginatious, and their
fooliſh heart was darkened. 22. Profeſſing themſelves to
be wiſe, they became fools: 23. And changed the glory
of the incorruptible God, into an image made like to cor.
ruptible man, and to birds, and four-footed beaſts, and
creeping things. , 24. Wherefore God alſo gave them up
to uncleanneſs, through the luſt of their own hearts, to
diſhonour their own bodies between themſelves: 25. Who
changed the truth of God into a lie, and worſhipped and
ſerved the creature more than the Creator, who is bleſſed
for ever. Amen. 26. For this cauſe God gave them up
unto vile affections: for even their women did change
the natural uſe into that which is againſt nature; 27. And
likewiſe alſo the men, leaving the natural uſe of the wo.
man, burned in their luft one toward another, men with
men working that which is unſeemly, and receiving in
themſelves that recompenſe of their error which was meet.
28. And even as they did not like to retain God in their
knowledge, God gave them over to a reprobate mind, to
do thoſe, things which are not convenient: 29. Being
filed with all unrighteouſneſs, fornication, wickedneſs, co.
Vitouſneſs, maliciouſneſs; full of envy, murder, debate,
deceit, malignity; whiſperers, 30. Backbiters, haters of
God, deſpiteful; proud, boaſters, inventors of evil things,
d ſobedient to parents, 31. Without underſtanding, co-
venant-breakers, without natural affection, implacable,
ummerciful: 32. Who knowing the judgment of God,
(that they which commit ſuch things are worthy of |
that do them.
In this laſt part of the chapter he applies what he had ſaid particularly
to the Gentile world : in which we may obſerve,
I. The means and helps they had to come to the knowledge of God
: Though they had not ſuch a knowledge of his law as Jacob and Iſrael
had, (Pſ. 147. 20.) yet among them he left not himſelf without witness ;
(A&ts 14. 17. v. 19, 20.) For that which maay be known, &c. Obſerve,
1. What diſcoveries they had ; “That which may be known of God,
is manifeſt, y &vrºis—among them ;” there were ſome even among them,
that had the knowledge of God, were convinced of the exiſtence of one
ſupreme Numen. The philoſophy of Pythagoras, Plato, and the Stoics,
diſcovered a great deal of the knowledge of God, as appears by plenty
of teſtimonies. -
That which may be known ; which implies, there is a great deal which
may not be known. The being of God may be apprehended, but cannot
be comprehended. We cannot by ſearching find him out, Job 11. 7...9.
Finite underſtandings cannot perfeótly know an infinite Being ; but,
bleſſed be God, there is that which may be known, enough to lead us to
our chief end, the glorifying and enjoying of him : and theſe things re-
vealed belong to us and to our children, while ſecret things are not to
be pried into, Deut. 29, 29. - &
2. Whence they had theſe diſcoveries; God hath shewed it to then.
Thoſe common natural notions which they had of God were imprinted
upon their hearts by the God of nature himſelf, who is the Father of
lights.
**.i. ſenſe of a Deity, and a regard to that Deity, is ſo connate with
|| the human nature, that ſome think we are to diſtinguiſh men from brutes
by theſe rather than by reaſon. g tº º ..
3. By what way and means theſe diſcoveries and notiees which they
had, were confirmed and improved—by the work of creation; (v. 20.)
For the inviſible things of God, &c. & *
(1.) Obſerve what they knew : the “inviſible things of him, even
his eternal power and Godhead.” Though God be not the Obječt of
ſenſe, yet he hath diſcovered and made known himſelf by thoſe things
that are ſenſible. . The power and Godhead of God are inviſible things,
and yet are clearly seen in their produćts. He works in ſecred, (Job
23.8, 9. Pſ. 139. 15. Eccl. 11. 5.) but manifeſts what he has wrought,
and therein makes known his power and Godhead, and his other attri-
|butes, which natural light apprehends in the idea of a God. They could
not come by natural light to the knowledge of the three perſons in the
Godhead, (though ſome fancy they have found footſteps of that in
Plato's writings,) but they did come to the knowledge of the Godhead,
| at leaſt ſo much knowledge as was ſufficient to have kept them from
idolatry. This was that truth which they held in unrighteouſneſs.
(2.) How they knew it by the things that are made ; which could
not make themſelves, nor fall into ſuch an exact order and harmony by
any caſual hits; and therefore muſt have been produced by ſome firſt
Cauſe or intelligent Agent ; which firſt Cauſe could be no other than an
eternal powerful God. See Pſ. 19. 1. Iſa. 40. 26. Aćts 17. 24. The
workman is known by his work. The variety, multitude, order, beauty,
harmony, different nature, and excellent contrivance, of the things that
are made, the direétion of them to certain ends, and the concurrence of
all the parts to the good and beauty of the whole, do abundantly prove
a Creator and his eternal power and Godhead. Thus did the light
ſhine in the darkneſs.
And this from the creation of the world. Underſtand it either, [1..]
| As the topic, from which the knowledge of them is drawn. To evince
this truth, we have recourſe to the great work of creation. And ſome
think this xºrials xiape, this creature of the world, (as it may be read,) is
to be underſtood of man, the xrious kar’ iéoxhy—the most remarkable crea-
ture of the lower world, called xºrials, Mark 16. 15.
The frame and ſtructure of human bodies, and eſpecially the moſt ex-
cellent powers, faculties, and capacities of human ſouls, do abundantſ
prove, that there is a Creator, and that he is God. - . .
. Or, [2.] As the date of the diſcovery. It is as old as the creation
of the world. In this ſenſe &mo xriasos x&gue, is moſt frequently uſed in
ſcripture. Theſe notices concerning God are not any modern diſco-
veries, hit upon of late, but ancient truths which were from the begin-
ning. The way of the acknowledgment of God is a good old way; it
was from the beginning. Truth got the ſtart of error.
| II. Their groſs idolatry, notwithſtanding theſe diſcoveries that God
A. D. 58.
The Depravity of the Gentiles.
ROMANs, I.
made to them of himſelf; deſcribed here, v. 21...23, 25. We ſhall the
leſs wonder at the inefficacy of theſe natural diſcoveries to prevent the
idolatry of the Gentiles, if we remember who prone even the Jews,
who had ſcripture-light to guide them, were to idolatry; ſo miſerably
are the degenerate ſons of men plunged in the mire of ſenſe. Obſerve,
1. The inward cauſe of their idolatry, v. 21, 22. They are there-
fore without excuſe, in that they did know God, and from what they
knew might eaſily infer, that it was their duty to worſhip him, and him
only. Though ſome have greater light and means of knowledge than
others, yet all have enough to leave them inexcuſable. -
But the miſchief of it was, that they glorified him not as God; their
affections toward him, and their awe and adoration of him, did not keep
pace with their knowledge.
only ; for there can be but one infinite; but they did not ſo glorify him,
for they ſet up a multitude of other deities. To glorify him as God,
is to worſhip him with ſpiritual worſhip; but they made images of him.
Not to glorify God as God, is in effect not to glorify him at all: to re-
ſpect him as a creature, is not to glorify him, but to diſhonour him.
Neither were thankful; not thankful for the favours in general they
received from God; (inſenſibleneſs of God’s mercies is at the bottom
of our finful departures from him ; not thankful in particular for the
diſcoveries God was pleaſed to make of himſelf to them. Thoſe that
do not improve the means of knowledge and grace, are juſtly reckoned
unthankful for them.
But became vain in their imaginations, #y rois 3-axoylapºofs, in their
reasonings, in their pračtical inferences. They had a great deal of know-
ledge of general truths, (v. 19.) but no prudence to apply them to par-
ticular caſes. Or, in their notions of God, and the creation of the
world, and the origination of mankind, and the chief good; in theſe
things, when they quitted the plain truth, they ſoon diſputed themſelves
into a thouſand vain and fooliſh fancies. The ſeveral opinions and hypo-
theſes of the various ſe&ts of philoſophers concerning theſe things, were
ſo many vain imaginations. When truth is forſaken, errors multiply in
infinitum—infinitely. -
And their foolish heart was darkened. The fooliſhneſs and pračtical
wickedneſs of the heart cloud and darken the intelle&tual powers and
faculties. Nothing tends more to the binding and perverting of the
underſtanding, than the corruption and depravedneſs of the will and af-
fe&tions.
V. 22. Profeſſing themselves to be wise, they became fools. This looks
black upon the philoſophers, the pretenders to wiſdom, and profeſſors of
it. Thoſe that had the moſt luxuriant fancy in framing to themſelves
the idea of a God, fell into the moſt groſs and abſurd conceits: and it
was the juſt puniſhment of their pride and ſelf-conceitedneſs.
It has been obſerved, that the moſt refined nations, that made the
greateſt ſhew of wiſdom, were the arranteſt fools in religion. The bar-
barians adored the ſun and moon, which of all others was the moſt ſpeci-
ous idolatry ; while the learned Egyptians worſhipped an ox and an
Oil IOile
genious Chineſe adore the Devil.
God, 1 Cor. 1. 21.
folly, ſo a proud conceit of wiſdom is the cauſe of a great deal of folly.
Hence we read of few philoſophers that were converted to chriſtianity;
and Paul’s preaching was no where ſo laughed at and ridiculed as among
the learned Athenians, A&ts 17. 18, 32.
dºzov'res siz—conceiting themselves to be wiſe. The plain truth of
the being of God would not content them ; they thought themſelves
above that, and ſo fell into the greateſt errors.
2. The outward ačts of their idolatry, v. 23, 25.
(1.) Making images of God, (v. 23.) by which, as much as in them
lay, they changed the glory of the incorruptible God. Compare Pſ.
106. 20. Jer. 2. 11. They aſcribed a deity to the moſt contemptible
creatures, and by them repreſented God. It was the greateſt honour
God did to man, that he made man in the image of God; but it is the
greateſt diſhonour man has done to God, that he has made God in the
image of man. This was it that God ſo ſtričtly warned the Jews againſt,
Deut. 4, 15, &c. This the apoſtle ſhews the folly of in his ſermon at
Athens, A&ts 17. 29. See Iſa. 40. 18, &c. 44. 10, &c. This is called;
(v. 25.) changing the truth of God into a lie. As it did diſhonour his
glory, ſo it did miſrepreſent his being. Idols are called, lies, for they
belie God, as if he had a body, whereas he is a Spirit, Jer. 23. 14.
Hoſ. 7. 1. Teachers of lies, Hab. 2, 18. -
Vol. V. No. 96. -
To glorify him as God, is to glorify him |
Amen.
The Grecians, who excelled them in wiſdom, adored diſeaſes
and human paſſions; the Romans the wiſeſt of all, worſhipped the furies :
and at this day the poor Americans worſhip the thunder ; while the in-
Thus the world by wisdom knew not
As a profeſſion of wiſdom is an aggravation of
(2.) Giving divine honour to the creature ; worshipped and served
the creature, ragù ré, xrazyrz—beftde the Creator. They did own a
ſupreme Wumen in their profeſſion, but they did in effect diſown him by
the worſhip they paid the creature; for God will be all or none. Or,
above the Creator; paying more devout reſpect to their inferior deities,
ſtars, heroes, demons, thinking the ſupreme God inacceſſible, or above their
worſhip. The fin itſelf was their worſhipping of the creature at all; but
this is mentioned as an aggravation of the fin, that they worſhipped the
creature more than the Creator. This was the general wickedneſs of
the Gentile world, and became twiſted in with their laws and govern-
ment; in compliance with which, even the wiſe men among them, who
knew and owned a ſupreme God, and were convinced of the nonefenſe
and abſurdity of their polytheiſm and idolatry, yet did as the reſt of
their neighbours did. Seneca, in his book de superstitione, as it is quoted
by Aug. de Civit. Dei, lib. 6. cap. 10, (for the book itſelf is loſt,) after
he had largely ſhewed the great folly and impiety of the vulgar religion,
in divers inſtances of it, yet concludes, “Quae omnia ſapiens ſervabit
tanquam legibus juſſa, non tanquam diis grata—All which a wiſe man
will obſerve as eſtabliſhed by law, not imagining them grateful to the
gods.” And afterward, “Omnem iſtam ignobilem deorum turbam,
quam longo avo longa ſuperſtitio congeſſit, fic adorabimus, ut memine-
rimus cultum ejus magis ad morem quem ad rem pertinere—All this ig-
noble rout of gods, which ancient ſuperſtition has amaſſed together by
long preſcription, we will ſo adore, as to remember that the worſhip of
them is rather a compliance with cuſtom than material in itſelf.” Upon
which Austin obſerves, “Colebat quod reprehendebat, agebat quod ar-
guebat, quod culpabat adorabat—He worſhipped that which he cenſured,
he did that which he had proved wrong, and he adored what he found
fault with.” I mention this thus largely, becauſe methinks it doth
fully explain that of the apoſtle here, (v. 18.) who hold the truth in un-
righteouſneſs.
It is obſervable, that upon the mention of the diſhonour done to God
by the idolatry of the Gentiles, the apoſtle, in the midſt of his diſcourſe,
expreſſes himſelf in an awful adoration of God, who is blessed for ever,
When we ſee or hear of any contempt caſt upon God or his
name, we ſhould from thence take occaſion to think and ſpeak highly
and honourably of him. In this, as in other things, the worſe others
are, the better we ſhould be. Blessed for ever, notwithſtanding theſe
diſhonours done to his name : though there are thoſe that do not glorify
him, yet he is glorified, and will be glorified to etermity.
3. The judgments of God upon them for this idolatry: not many
temporal judgments, (the idolatrous nations were the conquering, ruling
nations .# the world,) but ſpiritual judgments, giving them up to the
moſt brutiſh unnatural luſts. IIzgûoxey &vrès—He gave them up ; it is
thrice repeated here, v.24, 26, 28. Spiritual judgments are of all other
the foreſt judgments, and to be moſt dreaded. Obſerve,
(1.) By whom they were given up. God gave them up, in a way of
righteous judgment, as the juſt puniſhment of their idolatry; taking off
the bridle of reſtraining grace; leaving them to themſelves; letting them
alone : for his grace is his own, he is debtor to no man, he may give or
withhold his grace at pleaſure. Whether this giving up be a poſitive ačt
of God, or only privative, we leave to the ſchools to diſpute : but this
we are ſure of, that it is no new thing for God to give men up to their
own hearts' luſts, to ſend them ſtrong deluſions, to let Satan looſe upon
them, may to lay ſtumbling-blocks before them. And yet God is not
the Author of fin, but herein infinitely juſt and holy ; for though the
greateſt wickedneſs follow upon this giving up, the fault of that is to be
laid upon the finner's wicked heart. If the patient be obſtinate, and will
not ſubmit to the methods preſcribed, but wilfully takes and does that
which is prejudicial to him; the phyſician is not to be blamed, if he give
him up as in a deſperate condition ; and all the fatal ſymptoms that fol-
low, are not to be imputed to the phyſician, but to the diſeaſe itſelf, and
to the folly and wilfulneſs of the patient.
(2.) To what they were given up.
1.j To uncleanneſs and vile affections, v.24, 26, 27. They that would
not entertain the more pure and refined notices of matural light, which
tend to preſerve the honour of God, juſtly forfeited thoſe more groſs
and palpable ſentiments, which preſerve the honour of human nature.
Man, being in honour, and refuſing to understand the God that made
him, thus becomes worſe than the beasts that perish, Pf. 49. 20. Thus
one, by the divine permiſſion, becomes the puniſhment of another ; but
it is (as it is ſaid here) through the lusts of their own hearts, there all
the fault is to be laid. Thoſe who diſhonoured God, were given up to
diſhonour themſelves. A man cannot be delivered up to a greater
3 L
A. D. 5s. ROMANS, II. The Equity of God.
ſlavery than to be given up to his own luſts. Such are given over, like
the Egyptians, (Iſa, 19. 4.) into the hand of a cruel Lord. -
The particular inſtances of their uncleanneſs and vile affe&tions, are,
their unnatural luſts; which many of the heathen, even of thoſe among
them who paſſed for wiſe men, as Solon and Zeno, were infamous for,
againſt the plaineſt and moſt obvious dićtates of natural light. The cry-
ing iniquity of Sodom and Gomorrah, for which God rained hell from
heaven upon them, became not only commonly pračtiſed, but avowed
in the pagan nations. Perhaps, the apoſtle eſpecially refers to the abo-
minations that were committed in the worſhip of their idol-gods, in
which the worſt of uncleanneſſes were preſcribed for the honour of their
gods : dunghill ſervice for dunghill gods; the unclean ſpirits delight in
ſuch miniſtrations. -
In the church of Rome, where the pagan idolatries are revived, images
worſhipped, and ſaints only ſubſtituted in the room of demons, we hear
of theſe ſame abominations going barefaced, licenced by the pope, (Fow’s
acts and monuments, vol. 1. p. 808.) and not only commonly perpetrated,
but juſtified and pleaded for by ſome of their cardinals; the ſame ſpiri-
tual plagues for the ſame ſpiritual wickedneſſes.
See what wickedneſs there is in the nature of man How abomin-
able and filthy is man Lord, what is man ſays David, what a vile crea-
ture is he, when left to himſelf How much are we beholden to the re-
ſtraining grace of God, for the preſerving any thing of the honour and
decency of the human nature ! For, were it not for that, man, who
was made but little lower than the angels, would make himſelf a great
deal lower than the devils. This is ſaid to be that recompense of their
error, which was meet. The Judge of all the earth does right, and ob-
ſerves a meetneſs between the fin and the puniſhment of it.
[2.] To a reprobate mind in theſe abominations, v. 28.
They did not like to retain God in their knowledge. The blindneſs of
their underſtandings was cauſed by the wilful averſion of their wills and
affections. They did not retain God in their knowledge, becauſe they
did not like it. They would neither know nor do any thing but juſt
what pleaſed themſelves. It is juſt the temper of carnal hearts; the
pleaſing of themſelves is their higheſt end.
There are many that have God in their knowledge, they cannot help
it, the light ſhines ſo fully in their faces; but they do not retain him
there; they say to the Almighty, Depart ; (Job 21. 14.) and they there-
Jore do not retain God in their knowledge, becauſe it thwards and con-
tradićts their luſts, they do not like it. -
In their knowledge—#y ºnlyvácsi. There is a difference between ydal;
and intyweig, the knowledge and the acknowledgment of God; the pagans
knew God, but did not, would not acknowledge him.
Anſwerable to which wilfulneſs of their's, in gainſaying the truth,
God gave them over to a wilfulneſs in the groſſeſt fins, here called a re-
probate mind—sis &#xploy yūy, a mind void of all ſenſe and judgment to
diſcern things that differ, ſo that they could not diſtinguiſh their right
hand from their left in ſpiritual things. See whither a courſe of fin leads,
and into what a gulf it plunges the finner at laſt; hither fleſhly luſts have
a direct tendency. “Eyes full of adultery cannot ceaſe from fin,”
2 Pet. 2, 14. This reprobate mind was a blind, feared conſcience, paſt
feeling, Eph. 4, 19. When the judgment is once reconciled to fin, the
man is in the ſuburbs of hell. At firſt Pharaoh hardened his heart, but
afterward God hardened Pharaoh’s heart. This wilful hardneſs is juſtly
puniſhed with judicial hardneſs.
To do thoſe things which are not convenient. This phraſe may ſeem to
fpeak a diminutive evil, but here it is expreſfive of the groſſeſt enormi-
ties ; things that are not agreeable to men, but contradićt the very light
and law of nature. - - -
And here he ſubjoins a black liſt of thoſe unbecoming things which
the Gentiles were guilty of, being delivered up to a reprobate mind. No
wickedneſs ſo heinous, ſo contrary to the light of nature, to the law of
nations, and to all the intereſts of mankind, but a reprobate mind will
comply with it.
By the hiſtories of thoſe times, eſpecially the accounts we have of
the then prevailing diſpoſitions and pračtices of the Romans, when the
ancient virtue of that commonwealth was ſo degenerated, it appears
º theſe fins here mentioned, were then and there reigning, national
1I] S. w
W. 29.31. Here are no leſs than twenty-three ſeveral ſorts of fins
and finners ſpecified. Here the Devil’s ſeat is, his name is Legion, for
they are many. It was time to have the goſpel preached among them,
for the world had need of reformation.
First, Sins againſt the firſt table ; Haters of God. Here is the
Devil in his own colours, fin appearing fin. Could it be imagined that
rational creatures ſhould hate the chiefeſt Good, and depending creatures
abhor the Fountain of their being 2 And yet ſo it is. Every fin has in
it a hatred of God; but ſome finners are more open and avowed enemies
to him than others, Zech. 11. 8.
Proud and boasters cope with God himſelf, and puts thoſe crowns upon
their own heads, which muſt be caſt before his throne. • .
Secondly, Sins againſt the ſecond table. Theſe are eſpecially men-
tioned, becauſe in theſe things they had a clearer light. In general, here
is a charge of unrighteouſneſs; that is put firſt, for every fin is unrigh-
teouſneſs, it is withholding that which is due, perverting that which is
right; it is eſpecially put for ſecond-table-fins, doing as we would not
be done by. *
Againſt the fifth commandment. Piſobedient to parents, and without
natural affection—&séeſes, that is, parents unkind and cruel to their chil-
dren. Thus when duty fails on one fide, it commonly fails on the other.
Diſobedient children are juſtly puniſhed with unnatural parents; and, on
the contrary, unnatural parents with diſobedient children.
Againſt the fixth commandment. Wickedness, doing miſchief for miſ-
chief’s ſake; maliciousness, envy, murder, debate, (#pièos—contention,)
malignity, deſpiteful, implacable, unmerciful, all expreſſions of that hatred
of our brother, which is heart-murder.
Againſt the ſeventh commandment. Fornication ; he mentions no
more, having ſpoken before of other uncleanneſſes. -
Againſt the eighth commandment. Unrighteousness, covetousness.
Against the ninth commandment. “Deceit, whiſperers, back-biters,
covenant-breakers,” lying and ſlandering. -
Here are two generals not yet mentioned—inventors of evil things, and
without understanding ; wiſe to do evil, and yet having no knowledge to
do good. The more deliberate and politic finners are in inventing evil
things, the greater is their fin: ſo quick of invention in fin, and yet
without underſtanding, ſtark fools, in the thoughts of God.
Here is enough to humble us all, in the ſenſe of our original corrup-
tion; for every heart by nature has in it the ſeed and ſpawn of all theſe
fins.
In the cloſe he mentions the aggravations of the fins, v. 32.
1. They knew the judgment of God; (1.) They knew the law. The
judgment of God is that which his juſtice requireth ; which, becauſe he
is juſt, he judgeth meet to be done. (2.) They knew the penalty; ſo
it is explained here, they knew “that they who commit ſuch things,
are worthy of death,” eternal death ; their own conſciences could not
but ſuggeſt this to them, and yet they ventured upon it. It is a great
aggravation of fin, when it is committed againſt knowledge, (James
4. 17.) eſpecially againſt the knowledge of the judgment of God. It
is daring preſumption to run upon the ſword’s point. It argues the
heart much hardened, and very reſolutely ſet upon fin.
2. They “not only do the ſame, but have pleaſure in them that do
them.” The violence of ſome preſent temptation may hurry a man into
the commiſſion of ſuch fins himſelf, in which the vitiated appetite may
take a pleaſure; but to be pleaſed with other people’s fins, is to love
fin for fin’s ſake; it is joining in a confederacy for the Devil’s kingdom.
and intereſt, avy.svěoxoño. They do not only commit fin, but they defend
and juſtify it, and encourage others to do the like. Our own fins are
much aggravated by our concurrence with and complacency in, the fins
of others.
Now lay all this together, and then ſay, whether the Gentile world,
lying under ſo much guilt and corruption, could be juſtified before God.
by any works of their own.
CHAP. II.
The ſtope of the two first chapters of this epiſtle may be gathered from,
ch. 3.9. We have before proved both Jews and Gentiles, that they
are all under fin. This he had proved upon the Gentiles; (ch. 1.) now
in this chapter he proves it upon the Jews, as appears by v. 17, thou art
called a Jew. I. He proves in general that Jews and Gentiles, stand
upon the ſame level before the justice of God, to v. 17. II. He shews
more particularly what ſºns the Jews were guilty of, notwithstanding their
profeſſion and vain pretenſions, (v. 17.) to the end. -
1. Yi HEREFORE thou art inexcuſable, O man, whoſo-
- ever thou art that judgeſt ; for wherein thou judg-
#eſt another, thou condemneſt thyſelf; for thou that judgeſt
&
A. D. 58.
The Equity of God.
ROMANs, II.
doeſt the ſame things. 2. But we are ſure that the judg:
ment of God is according to truth againſt them who com-
mit ſuch things. 3. And thinkeſt thou this, O man, that
judgeſt them who do ſuch things, and doeſt the ſame, that
thou ſhalt eſcape the judgment of God 4. Or deſpiſeſt
thou the riches of his goodneſs and forbearance and long ſuf.
fering, not knowing that the goodneſs of God leadeth thee
to repentance : 5. But after thy hardneſs and impenitent
heart treaſureſt up unto thyſelf wrath againſt the day of
wrath and revelation of the righteous judgment of God;
6. Who will render to every man according to his deeds:
7. To them who by patient continuance in well-doing ſeek
for glory and honour and immortality, eternal life: 8.
But unto them who are contentious, and do not obey the
truth, but obey unrighteouſneſs, indignation and wrath.
9. Tribulation and anguiſh, upon every ſoul of man that
doeth evil, of the Jew firſt and alſo of the Gentile; 10.
But glory, honour, and peace, to every man that worketh
good, to the Jew firſt, and alſo to the Gentile : 11. For
there is no reſpect of perſons with God. 12. For as many
as have finned without law ſhall alſo periſh without law :
and as many as have ſinned in the law ſhall be judged by
the law; 13. (For not the hearers of the law are juſt be-
fore God, but the doers of the law ſhall be juſtified. 14.
For when the Gentiles which have not the law, do by na-
ture the things contained in the law, theſe having not the
law, are a law unto themſelves : 15. Which ſhew the
work of the law written in their hearts, their conſcience
alſo bearing witneſs, and their thoughts the mean while
accuſing or elſe excuſing one another;) 16. In the day
when God ſhall judge the ſecrets of men by Jeſus Chriſt,
according to my goſpel. -
In the former chapter the apoſtle had repreſented the ſtate of the Gen-
tile world to be as bad and black as the Jews were ready enough to pro-
nounce it. And now, deſigning to ſhew that the ſtate of the Jews was
very bad too, and their fins in many reſpects more aggravated ; to pre-
pare his way, he ſets himſelf in this part of the chapter to ſhew that
God would proceed upon equal terms of juſtice with Jews and Gentiles;
and not with ſuch a partial hand as the Jews were apt to think he would
uſe in their favour.
2. He arraigns them for their cenſoriouſneſs and ſelf-conceit ; (v. 1.)
“Thou art inexcuſable, O man, whoſoever thou art that judgeſt.” As
he expreſſes himſelf in general terms, the admonition may reach thoſe
many masters, (James 3. 1.) of whatever nation or profeſſion they are,
that aſſume to themſelves a power to cenſure, control, and condemn,
others. But he intends eſpecially the Jews, and to them particularly he
applies this general charge, (v. 21.) “Thou who teacheſt another,
teacheſt thou not thyſelf?”
The Jews were generally a proud fort of people, that looked with a
great deal of ſcorn and contempt upon the poor Gentiles, as not worthy
to be ſet with the dogs of their flock; while in the mean time they were
themſelves as bad and immoral ; though not idolaters, as the Gentiles,
yet ſacrilegious, v. 22. * -
Therefore thou art inexcusable. If the Gentiles, who had but the light
of nature, were inexcuſable, (ch. 1. 20.) much more the Jews, who had
the light of the law, the revealed will of God, and ſo had greater helps
than the Gentiles.
II. He aſſerts the invariable juſtice of the divine government, v. 2, 3.
To drive home the convićtion, he here ſhews what a righteous God that
is with whom we have to do, and how juſt in his proceedings. It is
uſual with the apoſtle Paul, in his writings, upon mention of ſome ma-
terial point, to make large digreſſions upon it ; as he: e concerning the
juſtice of God, v. 2. That the judgment of God is according to truth,
according to the eternal rules of juſtice and equity; according to the
heart, and not according to the outward appearance, (l, Sam. 16. 7.)
according to the works, and not with reſpect to perſons ; is a doćtrine
divine favour.
put the branch to their noſe.
wrath coming, Rev. 6, 17.
which we are all ſure ºf, for he would not be God, if he were not juſt :
but it behoves thoſe eſpecially to confider it, who condemn others for
thoſe things which they themſelves are guilty of ; and ſo while they
practiſe fin, and perfiſt in that pračtice, think to bribe the divine juſtice
by profeſſing againſt fin, and exclaiming loudly upon others that are
guilty; as if preaching againſt fin would atone for the guilt of it.
But obſerve how he puts it to the finner's conſcience; (v. 3.) Thinkest
thou this, O man. O man, a rational creature, a dependent creature,
made by God, ſubječt under him, and accountable to him.
The caſe is ſo plain, that we may venture to appeal to the finner’s
own thoughts : “Canſt thou think that thou shalt escape the judgment -
of God 2 Can the heart-ſearching God be impoſed upon by formal pre-
tences, the righteous Judge of all ſo bribed and put off 2* The moſt
plauſible politic ſinners, who acquit themſelves before men with the
greateſt confidence, cannot eſcape the judgment of God, cannot avoid
being judged and condemned.
III. He draws up a charge againſt them, (v. 4, 5.) confiſting of two
branches. -
1. Slighting the goodneſs of God, (v. 4.) the riches of his goodneſs.
This is eſpecially applicable to the Jews, who had fingular tokens of the
Means are mercies, and the more light we fin againſt,
the more law we fin againſt. -
Low and mean thoughts of the divine goodneſs are at the bottom of
a great deal of fin. There is in every wilful fin an interpretative con-
tempt of the goodneſs of God; it is ſpurning at his bowels, particularly
the goodneſs of his patience, his forbearance and long-ſuffering,
taking occaſion from thence to be ſo much the more bold in fin, Eccl.
8. 1 1.
Not knowing, not confidering, not knowing pračtically and with appli-
cation, that the goodneſs of God leadeth thee, the deſign of it is to lead
thee, to repentance. It is not enough for us to know that God’s good-
neſs leads to repentance, but we muſt know that it leads us ; thee in
particular.
See here what method God takes to bring finners to repentance. He
leads them, not drives them like beaſts, but leads them like rational crea-
tures, allures them; (Hoſ. 2. 14.) and it is goodneſs that leads, bands
of love, Hoſ. 11. 4. Compare Jer. 31. 3. The confideration of the
goodneſs of God, his common goodneſs to all, (the goodneſs of his pro-
vidence, of his patience, and of his offers,) ſhould be effectual to bring
us all to repentance: and the reaſon why ſo many continue in impeni-
tency, is, becauſe they do not know and confider this.
2. Provoking the wrath of God, v. 5. The riſe of this provocation
is a hard and impenitent heart ; and the ruin of finners is their walking
after ſuch a heart, being led by it. To fin is to walk in the way of the
heart; and when that is a hard and impenitent heart, (contračted hard-
neſs by long cuſtom, befide that which his natural,) how deſperate muſt
the courſe needs be The provocation is expreſſed by treaſuring up
wrath.
Thoſe that go on in a courſe of fin, are treaſuring up unto themſelves
wrath. A treaſure denotes abundance, it is a treaſure that will be ſpending
to eternity, and yet never exhauſted ; and yet finners are ſtill adding to
it as to a treaſure. - -
Every wilful fins add to the ſcore, and will inflame the reckoning ;
it brings a branch to their wrath, as ſome read that (Ezek, 8, 17.) they
A treaſure denotes ſecrecy; the treaſury
or magazine of wrath is the heart of God himſelf, in which it lies hid,
as treaſures in ſome ſecret place, ſealed up ; ſee Deut. 32. 34. Job 14.
17. But withal it denotes reſervation to ſome further occaſion ; as the
treaſures of the hail are reſerved againſt the day of battle and war, Job
38. 22, 23. Theſe treaſures will be broken open like the fountains of the
great deep, Gen. 7. 11. They are treaſured up against the day 9ſ wrath,
when they will be diſpenſed by the wholeſale, poured out by full vials.
Though the preſent day be a day of patience and forbearance toward
finners, yet there is a day of wrath coming ; wrath, and nothing but
wrath. Indeed, every day is to finners a day of wrath, for God is angry
with the wicked every day; (Pſ. 7. 11.) but there is the great day of
And that day of wrath will be “the day of the revelation of the righ-
teous judgment of God.” . The wrath of God is not like our wrath, a
heat and paſſion ; no, fury is not in him, (Iſa. 27. 4.) but it is a righteous
judgment, his will to puniſh fin, becauſe he hates it as contrary to his
nature. 4.
| in the proſperity and ſucceſs of finners, but ſhortly it will be manifeſted
This righteous judgment of God is now many times concealed
before all the world, theſe eeming diſorders ſet to rights, and the hea-
A. D. 58,
vens ſhall declare his righteouſneſs, Pſ. 50. 6. , Therefore judge no-
thing before the time.” * s
IV. He deſcribes the meaſures by which God proceeds in his judg-
metht.
Having mentioned the righteous judgment of God in v. 5, he here
illuſtrates that judgment, and the righteouſneſs of it, and ſhews
what we may exped from God, and by what rule he will judge the
world.
The equity of diſtributive juſtice is the diſpenſing of frowns and fa-
vours with reſpect to deſerts, and without reſpect of perſons; ſuch is the
righteous judgment of God.
1. He will “ render to every man according to his deeds ;”. (v. 6.) a
truth often mentioned in ſcripture, to prove that the Judge of all the earth
doth right. tº
(1.) In diſpenſing his favours; and that is mentioned twice here, both
in v. 7. and v. 10. For he delights to ſhew mercy. Obſerve,
[1..] The obječts of his favour—Them who by patient continuance.
By this we may try our intereſt in the divine favour, and may from hence
be direéted what courſe to take, that we may obtain it. Thoſe whom
the righteous God will reward, are,
First, Such as fix to themſelves the right end ; that “ſeek for glory
and honour and immortality;” the glory and honour which are immortal,
acceptance with God here and for ever. There is a holy ambition which
is at the bottom of all pračtical religion.
This is ſeeking the kingdom of God, looking in our defires and aims
as high as heaven, and reſolved to take up with nothing ſhort of it. This
ſeeking implies a loſs, ſenſe of that loſs, define to retrieve it, and pur-
fuits and endeavours conſonant to thoſe defires.
Secondly, Such as, having fixed the right ends, adhere to the right
way; “a patient continuance in well-doing.” -
i. There muſt be well-doing, working good, v. 10. It is not enough
to know well, and ſpeak well, and profeſs well, and promiſe well, but
we muſt do well: do that which is good, not only for the matter of it,
but for the manner of it. We muſt do it well.
2. A continuance in well-doing. Not for a fit and a ſtart, like the
morning cloud and the early dew ; but we muſt endure to the end ; it is
perſeverance that wins the crown.
3. A patient continuance. This patience reſpects not only the length
of the work, but the difficulties of it, and the oppoſitions and hardſhips
we may meet with in it. Thoſe that will do well, and continue in it,
muſt put on a deal of patience. t
[2] The produćt of his favour. He will render to ſuch eternal life.
Heaven is life, eternal life, and it is the reward of thoſe that patiently
continue in well-doing ; and it is called, (v. 10.) glory, honour, and
peace. Thoſe that ſeek for glory and honour. (v. 7.) ſhall have it. Thoſe
that ſeek for the vain glory and honour of this world, often miſs of it,
and are diſappointed; but thoſe that ſeek for immortal glory and honour,
ſhall have it; and not only glory and honour, but peace. Worldly glory
and honour are commonly attended with trouble ; but heavenly glory and
honour have peace with them, undiſturbed everlaſting peace.
(2.) In diſpenſing his frowns; (v. 8, 9.) But unto them. Obſerve,
il.] The obječts of his frowns. In general, thoſe that do evil; more
particularly deſcribed to be ſuch as are contentious, and do not obey the
truth. Contentious againſt God. Every wilful fin is a quarrel with
God, it is striving with our Maker ; (Iſa. 45, 9.) the moſt deſperate
contention. The Spirit of God ſtrives with finners, (Gen. 6. 3.) and
impenitent finners ſtrive againſt the Spirit, rebel againſt the light, (Job
24. 13.) hold faſt deceit, ſtrive to retain that fin which the Spirit ſtrives
to part them from. Contentious, and do not obey the truth. The truths
of religion are not only to be known, but to be obeyed ; they are directing,
ruling, commanding, truths ; truths relating to pračtice. Diſobedience
to the truth is interpreted a ſtriving againſt it. But obey unrighteouſneſs ;
do what unrighteouſneſs bids them do. . Thoſe that refuſe to be the ſer-
vants of truth, will ſoon be the ſlaves of unrighteouſneſs. e
[2.] The produćts or inſtances of theſe frowns ; “ Indignation and
wrath, tribulation and anguiſh.” Theſe are the wages of fin. Indig-
nation and wrath, the cauſes; tribulation and anguish, the neceſſary and
unavoidable effects. And this upon the ſouls ; fouls are the veſſels of
that wrath, the ſubjećts of that tribulation and anguiſh. Sin qualifies
the ſoul for this wrath. The ſoul is that in, or of, man, which alone is
immediately capable of this indignation, and the impreſſions or effects of
anguiſh therefrom. , Hell is eternal tribulation and anguish, the product
of infinite wrath and indignation. This comes of contending with God,
of ſetting briers and thorns before a conſuming fire, Iſa, 27. 4. Thoſe
ROMANS II.
The Equity of God.
that will not bow to his
iron rod,
Thus will God render to every man according to his deeds.
2. “There is no reſpect of perſons with God,” v. 11. As to the
ſpiritual ſtate, there is a reſpect of perſons; but not as to outward re-
lation or condition. Jews and Gentiles ſtand upon the ſame level before
God. This was Peter's remark upon the firſt taking down of the par-
tition-wall, (A&ts 10. 34.) that God is no Reſpecter of perſons; and it
is explained in the next words, that “ in every nation, he that fears God,
and works righteouſneſs, is accepted of him.” God does not ſave men
with reſpect to their external privileges, or their barren knowledge
and profeſſion of the truth, but according as their ſtate and diſpoſition
really are.
In diſpenſing both his frowns and favours, it is both to Jew and Gen-
tile. If to the Jews first, who had greater priviliges, and made a
greater profeſſion, yet alſo to the Gentiles, whoſe want of ſuch privileges
will neither excuſe them from the puniſhment of their ill-doing, nor bar
them out from the reward of their well-doing ; (ſee Col. 3. 11.) for
ſhall not the Judge of all the earth do right 2
V. He proves the equity of his proceedings with all, when he
ſhall ačtually come to judge them, (v. 12... 16.) upon this principle,
that that which is the rule of man’s obedience, is the rule of God’s judg-
inent.
Three degrees of light are revealed to the children of men.
1. The light of nature. That the Gentiles have, and by that they
ſhall be judged; “As many as have finned without law, ſhall periſh with-
out law;” the unbelieving Gentiles, who had no other guide, but
natural conſcience, no other motive but common mercies, and had not
the law of Moſes, nor any ſupernatural revelation, ſhall not be reckoned
with for the tranſgreſſion of the law they never had, nor come under the
aggravation of the Jews’ fin againſt, and judgment by, the written law ;
but they ſhall be judged by, as they fin againſt, the law of nature, not
only as it is in their hearts, corrupted, defaced, and impriſoned in unrigh-
teouſneſs, but as in the uncorrupt original the Judge keeps by him.
Further to clear this, (v. 14, 15.) in a parentheſis, he evinces, that
the light of nature was to the Gentiles inſtead of a written law. He
had ſaid, (v. 12.) they had ſinned without law; which looks like a con-
tradićtion; for where there is no law there is no tranſgreſſion. But,
(ſays he,) though they had not the written law, (Pſ. 147. 20.) they
had that which was equivalent, not to the ceremonial, but to the moral.
law. They had the work of the law. He does not mean that work
which the law commands, as if they could produce a perfeót obedience;
but that work which the law does. The work of the law is to direct us
what to do, and to examine us what we have done. Now,
(1.) They had that which directed them what to do by the light of
nature: by the force and tendency of their natural notions and dićtates
they apprehended a clear and vaſt difference between good and evil.
They did “by nature the things contained in the law.” They had a
ſenſe of juſtice and equity, honour and purity, love and charity: the
light of nature taught obedience to parents, pity to the miſerable, conſer-
vation of public peace and order; forbade murder, ſtealing, lying, per-
jury, &c. Thus they were a law unto themſelves.
(2.) They had that which examined them what they had done; Their
conſcience alſo bearing witneſs. They had that within them, which ap-
proved and commended what was well done, and which reproached them
for what was done amiſs. Conſcience is a witneſs, and firſt or laſt will
bear witneſs, though for a time it may be bribed or brow-beaten. It is
inſtead of a thouſand witneſſes, teſtifying of that which is more ſecret ;
and their thoughts accuſing or excuſing; paſſing a judgment upon the teſ-
timony of conſcience, by applying the law to the fačt. Conſcience is
that candle of the Lord, which was not quite put out, no not in the
Gentile world. The heathen have witneſſed to the comfort of a good
conſcience ;
golden ſceptre, will certainly be broken by his
Hic murus aheneus eſto,
Nil conſcire ſibi
Be this thy brazen bulwark of defence,
Still to preſerve thy conſcious innocence.
and to the terror of a bad one ;
HoR.
Quos diri conſcia facti
Mens habet attonitos, et ſurdo verbere caedit—
No laſh is heard, and yet the guilty heart
Is tortur'd with a ſelf-inflićted ſmart, Juv. Sat. 13.
Their thoughts the mean while, tºgrašū &AA#Awy—among
themſelves9
A. D. 58, -
The Depravity of the Jews.
ROMANS II. .
or one with another. The ſame light and law of nature that witneſſes
againſt fin in them, and witneſſed againſt it in others, accuſed or excuſed
one another. , Viciſm, ſo ſome read it, by turns: according as they ob-
ſerved or broke theſe natural laws and dićtates, their conſciences did
either acquit or condemn them. All which did evidence that they
had that which was to them inſtead of a law, which they might have
been governed by, and which will condemn them, becauſe they were not
ſo guided and governed by it. So that the guilty Gentiles are left with-
out excuſe. God is juſtified in condemning them. They cannot plead
ignorance, and therefore are like to periſh, if they have not ſomething
elſe to plead.
2. The light of the law; that the Jews had, and by that they ſhall
be judged ; (v. 12.) “As many as have finned in the law, ſhall be
judged by the law.” They finned, not only having the law, but ty view
—in the law, in the midſt of ſo much law, in the face and light of ſo pure
and clear a law, the dire&tions of which were ſo very full and particular,
and the ſančtions of it ſo very cogent and enforcing. Theſe ſhall be
judged by the law ; their puniſhment ſhall be, as their fin is, ſo much the
greater for their having the law. The Jew Firſt, v. 9. It ſhall be more
tolerable for Tyre and Sidon. Thus Moſes did accuſe them, (John
5. 45.) and they fell under the many ſtripes of him that knew his maſ.
ter’s will, and did it not, Luke 12.47. s *
The Jews prided themſelves very much in the law; but to confirm
what he had ſaid, the apoſtle ſhews, (v. 13.) that their having, and hear-
ing, and knowing the law, would not juſtify them, but their doing of it.
The Jewiſh doćtors bolſtered up their followers with an opinion, that
all that were Jews, how bad ſoever they lived, ſhould have a place in the
world to come. This the apoſtle here oppoſes: it was a great privilege
that they had the law, but not a ſaving privilege, unleſs they lived up to
the law they had, which it is certain the Jews did not, and therefore
they had need of a righteouſneſs wherein to appear before God. We
may apply it to the goſpel: it is not hearing, but doing, that will ſave
us, John 13. 17. James 1. 22. -
3. The light of the goſpel ; and according to that, thoſe that enjoy
the goſpel, ſhall be judged ; (v. 16.) According to my goſpel ; not meant
of any fifth goſpel written by Paul, as ſome conceit ; or of the goſpel
written by Luke, as Paul’s amanuenfis, (Euſeb. Hiſt, lib. 3. cap. 8.)
but the goſpel in general, called Paul’s, becauſe he was a preacher of it.
As many as are under that diſpenſation, ſhall be judged according to
that diſpenſation, Mark 16. 16.
Some refer thoſe words, according to my goſpel, to what he ſays of
the day of judgment: “There will come a day of judgment according
as I have in my preaching often told you; and that will be the day of
the final judgment both of Jews and Gentiles.” It is good for us to get
acquainted with what is revealed concerning that day.
(1.) There is a day ſet for a general judgment.
day, his day that is coming, Pſ. 37. 13.
(2.) The judgment of that day will be put into the hands of Jeſus
Chriſt. God ſhall judge by Jeſus Chriſt, Aćts 17. 31. It will be
part of the reward of his humiliation. Nothing ſpeaks more terror to
finners, and more comfort to ſaints, than this, that Chriſt ſhall be the
Judge.
§ The ſecrets of men ſhall then be judged. Secret ſervices ſhall
be then rewarded, ſecret fins ſhall be then puniſhed, hidden things ſhall
be brought to light. That will be the great diſcovering day, when
that which is now done in corners, ſhall be proclaimed to all the world.
The day, the great
17. Behold, thou art called a Jew, and reſteſt in the law,
and makeſt thy boaſt of God, 18. And knoweſt his will,
and approveſt the things that are more excellent, being in-
ſtrućted out of the law; 19. And art confident that thou
thyſelf art a guide of the blind, a light of them who are in
darkneſs, 20. An inſtructor of the fooliſh, a teacher of
babes, who haſt the form of knowledge and of the truth
in the law. 21. Thou therefore who teacheſt another,
teacheſt thou not thyſelf? thou that preacheſt a man
Íhould not ſteal, doſt thou ſteal 22. Thou that ſayeſt a
man ſhould not commit adultery, doſt thou commit adul-
tery Thou that abhorreſt idols, doſt thou commit ſacrilege?
23. Thou that makeſt thy boaſt of the law, through break.
ing the law diſhonoureſt thou God? 24. For the name of
VOL. V. No. 97.
| not the hearers, but the doers, of the law are
God is blaſphemed among the Gentiles, through you, as it
is written, 25. For circumciſion verily profiteth, if thou
keep the law; but if thou be a breaker of the law, thy
circumciſion is made uncircumciſion. 26. Therefore if
the uncircumciſion keep the unrighteouſneſs of the law,
ſhall not his uncircumciſion be counted for circumciſion ?
27. And ſhall not uncircumciſion which is by nature, if it
fulfil the law, judge thee, who by the letter and circum-
ciſion doſt tranſgreſs the law 28. For he is not a Jew,
who is one outwardly; neither is that circumciſion which
is outward in the fleſh : 29. But he is a Jew, who is one
inwardly, and circumciſion is that of the heart, in the ſpirit,
gº in the letter; whoſe praiſe is not of men, but of
God. “, -
In the latter part of the chapter the apoſtle direéts his diſcourſe more
cloſely to the Jews, and ſhews what fins they were guilty of, notwith-
ſtanding their profeſſion and vain pretenfions. He had ſaid, (v. 13.) that
juſtified ; and he here ap-
plies that great truth to the Jews. Obſerve, wº -
I. He allows their profeſſion, (v. 17.20.) and ſpecifies their parti-
cular pretenſions and privileges, which they prided themſelves in ; that
they might ſee he did not condemn them out of ignorance of what they
had to ſay for themſelves; no, he knew the beſt of their cauſe.
1. They were a peculiar people; ſeparated and diſtinguiſhed from all
other by their having the written law, and the ſpecial preſence of God
among them. -
Thou art called a Jew ; not ſo much in parentage as profeſſion. It
was a very honourable title, ſalvation was of the Jews; and this they
were very proud of, to be a people by themſelves ; and yet many that
were ſo called, were the vileſt of men. It is no new thing for the worſt
pračtices to be ſhrouded under the beſt names, for many of the ſynagogues
of Satan to ſay they are Jews, (Rev. 2. 9.) for a generation of vipers
to boaſt they have Abraham to their father, Matth. 3. 7...9.
And resteth in the law. That is, they took a pride in this, that they
had the law among them, had it in their books, read it in their ſynagogues.
They were mightily puffed up with this privilege, and thought this
enough to bring them to heaven, though they did not live up to the
law. To reſt in the law, with a reſt of complacency and acquieſcence,
is good; to reſt in it with a reſt of pride, and ſlothfulneſs, and carnal
ſecurity, is the ruin of ſouls. The temple of the Lord, Jer. 7.4. Bethel
their confidence, Jer. 48. 13. “Haughty becauſe of the holy mountain,”
Zeph. 3, 11. It is a dangerous thing to reſt in external privileges, and
| not to improve them.
And makest thy boast of God. See how the beſt things may be per-
verted and abuſed. A believing, humble, thankful glorying in God, is
the root and ſummary of all religion, Pſ. 34. 2. Iſa. 45. 25. I Cor.
1. 31. But a proud vain-glorious boaſting in GCd, and in the outward
profeſſion of his name, is the root and ſummary of all hypocriſy. Spi-
ritual pride is of all kinds of pride the moſt dangerous. -
2. They were a knowing people; (v. 18.) and knowest his will, r3
9šanº.2–the will. God’s will is the will, the ſovereign, abſolute, irreſiſti-
ble, will. The world will then, and not till then, be ſet to rights, when
God’s will is the only will, and all other wills are melted into it. They
did not only know the truth of God, but the will of God, that which he
would have them do. It is poſſible for a hypocrite to have a great deal
of knowledge in the will of God.
And approvest the things that are more excellent—3oxipóēsis ro, 312 pigolz.
Paul prays for it for his friends as a very great attainment, Phil. l. 10.
'Els to 3oxip.4&ly tº 3s ra. Sixpigoyraz. Underſtand it, (1.) Of a good ap-
prehenſion in the things of God, reading it thus, “Thou diſcerneſt things
that differ, knowest how to diſtinguiſh between good and evil, to ſeparate
between the precious and the vile,” (Jer, 15. 19.) “to make a differ-
ence between the unclean and the clean,” Lev. 11. 47. Good and bad
lie ſometimes ſo near together, that it is not eaſy to diſtinguiſh them ;
but the Jews, having the touchſtone of the law ready at hand, were, or at
leaſt thought they were, able to diſtinguiſh to cleave the hair in doubtful
caſes. A man may be a good caſuiſt, and yet a bad chriſtian ; accurate
in the notion, but looſe and careleſs in the application. Or we may,
with De Dieu, underſtand controversies by the ra. Sixpigoſla. A man
may be well ſkilled in the controverfies of religion, and yet a ſtranger to
A. D. 58. *
the power of godliness. (2.) Of a warm affection to the things of God,
as we read it, Approvest the things that are excellent. There are excel-
lencies in religion, which a hypocrite may approve of ; there may be a
conſent of the pračtical judgment to the law, that it is good, and yet that
conſent overpowered by “the luſts of the fleſh, and of the mind;”
—--—Video meliora proboque
Deteriorae ſequor.
I ſee the better, but purſue the worſe.
and it is common for finners to make that approbation an excuſe, which
is really a very great aggravation of a finful courſe.
They got this acquaintance with, and affection to, that which is good,
by being instructed out of the law, založápasy®-being catechiſed. The
word fignifies an early inſtrućtion from childhood. It is a great privi-
lege and advantage to be well catechiſed betimes. It was the cuſtom
of the Jews to take a great deal of pains in teaching their children when
they were young, and all their leſſons were out of the law; it were well
if chriſtians were but as induſtrious to teach their children out of the
goſpel. - - -
Now this is called, (v. 20.) “The form of knowledge, and of the
truth in the law,” that is, the ſhew and appearance of it.
Thoſe whoſe knowledge reſts in an empty notion, and does not make
an impreſſion on their hearts, have only the form of it, like a pićture well
drawn and in good colours, but which wants life. A form of knowledge
produces but a form of godlineſs, 2 Tim. 3. 5. A form of knowledge
may deceive men, but cannot impoſe upon the piercing eye of the heart-
ſearching God. A form may be the vehicle of the power; but he that
takes up with that only, is “like ſounding braſs, and a tinkling cymbal.”
3. They were a teaching people, or at leaſt thought themſelves ſo ;
(v. 19, 20.) And art confident that thou thyself. Apply it,
(1). To the Jews in general; they thought themſelves guides to the
poor blind Gentiles that sat in darkness, were very proud of this, that
whoever would have the knowledge of God, muſt be beholden to them for
it ; all other nations muſt come to ſchool to them, to learn “what is good,
and what the Lord requires ; for they had the lively oracles.”
(2.) To their rabbies and doćtors and leading men among them, who
were eſpecially thoſe that judged others; (v. 1.) theſe prided themſelves
much in the poſſeſſion they had got of Moſes’ chair, and the deference
which the vulgar paid to their dićtates; and the apoſtle expreſſes this in
ſeveral terms, “a guide of the blind, a light of them who are in dark-
neſs, an inſtructor of the fooliſh, a teacher of babes,” the better to ſet
forth their proud conceit of themſelves, and contempt of others. This
was a ſtring they loved to be harping upon, heaping up titles of honour
upon themſelves. The beſt work, when it is prided in, is unacceptable
to God. . It is good “to inſtrućt the fooliſh, and to teach the babes;”
but, confidering our own ignorance, and folly, and inability to make
theſe teachings ſucceſsful without God, there is nothing in it to be
proud of. * *
II. He aggravates their provocations, (v. 21...24.) from two things.
1. That they finned againſt their knowledge and profeſſion, did that
themſelves, which they taught others to avoid; “Thou that teacheſt
another, teacheſt, thou not thyſelf?” Teaching is a piece of that charity
which begins at home, though it muſt not end there. It was the hypo.
criſy of the Phariſees, that they did not do as they taught, (Matth. 23. 3.)
but pulled down with their lives what they built up with their preach.
ing ; for who will believe thoſe who do not believe themſelves 2 Exam-
ples will govern more than rules. The greateſt obſtructors of the ſucceſs
of the word, are thoſe whoſe bad lives contradićt their good doćtrine;
who in the pulpit preach ſo well, that it is pity they ſhould ever come
out ; and out of the pulpit live ſo ill, that it is pity they ſhould ever
come in. He ſpecifies three particular fins that abounded among the
Jews. -
(1.) Stealing. This is charged upon ſome that declared God’s
statutes ; (Pſ. 50. 16, 18.) “When thou ſaweſt a thief, then thou con-
ſentedſt to him.” The Phariſees are charged with devouring widows'
houſes, (Matth. 23. 14.) and that is the worſt of robberies. -
(2.) Adultery, v. 22. This is likewiſe charged upon that finner;
(Pſ 50, 18.) “Thou haſt been partaker with adulterers.” Many of
the Jewiſh rabbins are ſaid to have been notorious for this fin.
(3) Sacrilege. Robbing in holy things, which were then by ſpecial
laws dedicated and devoted to God. And this is charged upon thoſe
that profeſſed to abhor idols. So the Jews did remarkably, after their
captivity in Babylon; that furnace parted them for ever from the droſs |
ROMANS, II.
The Depravity of the Jews.
of their idolatry, but they dealt very treacherouſly in the worſhip of God.
It was in the latter days of the Old Teſtament church, that they were
charged “ with robbing.of God in tithes and offerings,” (Mal. 3, 8, 9.)
converting that to their own uſe, and to the ſervice of their luſts, which
was, in a ſpecial manner, ſet apart for God. And this is almoſt equiva.
lent to idolatry, though this ſacrilege was cloaked with the abhorrence
of idols. Thoſe will be ſeverely reckoned with another day, who
while they condemn fin in others, do the ſame, or as bad, or worſe, them-
ſelves.
2. That they diſhonoured God by their fin, v. 23, 24. While God
and his law were an honour to them, which they boaſted of, and prided
themſelves in, they were a diſhonour to God and his law, by giving oc-
caſion to thoſe that were without, to refle&t upon their religion, as if that
did countenance and allow of ſuch things; which, as it is their fin, who
make ſuch inferences, (for the faults of profeſſors are not to be laid upon
profeſſions,) ſo it is their fin, who give occaſion for thoſe inferences, and
will greatly aggravate their miſcarriages. This was the condemnation
in David’s caſe, “that he had given great occaſion to the enemies of the
Lord to blaſpheme,” 2 Sam. 12. 14. And the apoſtle here refers to the
ſame charge againſt their forefathers; as it is written, v. 24. He does
not mention the place, becauſe he wrote this “to thoſe that were in-
ſtructed in the law,” (in labouring to convince, it is ſome advantage to
deal with thoſe that have knowledge, and are acquainted with the ſcrip-
ture,) but he ſeems to point at Iſa, 52.5. Ezek. 36.22, 23. and 2 Sam.
12. 14. It is a lamentation that thoſe who were made “to be to God
for a name and for a praiſe,” ſhould be to him a ſhame and diſhonour.
The great evil of the fins of profeſſors, is, the diſhonour done to God
and religion by their profeſſion. sº *. * , s , e.
“ Blaſphemed through you ; you give the occaſion. for it, it is through
your folly and careleſſneſs. The reproaches you bring upon yourſelves,
refle&t upon your God, and religion is wounded through your ſides.”
A good caution to profeſſors, to walk circumſpectly. See 1 Tim. 6. 2.
III. He aſſerts the utter inſufficiency of their profeſſion to clear them
from the guilt of theſe provocations ; (v. 25.29.) “Circumciſion verily
profiteth, if thou keep the law ;” obedient Jews ſhall not loſe the re-
ward of their obedience, but will gain this by their being Jews, that they
have a clearer rule of obedience than the Gentiles have. God did not
give the law, nor appoint circumcificn, in vain. This muſt be referred
to the ſtate of the Jews before the ceremonial polity was aboliſhed, other-
wiſe circumcificn to one that profeſſed faith in Chriſt, was forbidden,
Gal. 5. 2. But he is here ſpeaking to the Jews, whoſe Judaiſm would
advantage them, if they would but live up to the rules and laws of it;
but if not, “ thy circumciſion is made uncircmmcifton, thy profeſſion will
do thee no good ; thou wilt be no more juſtified than the uncircumciſed
Gentiles, but more condemned for finning againſt greater light.” The
uncircumciſed are in ſcripture branded as unclean, (Iſa. 52. 1.) as out
of the covenant ; (Eph. 2. 11, 12.) and wicked Jews will be dealt with
as ſuch. See Jer. 9. 25, 26.
Further, to illuſtrate this, -
1. He ſhews that the uncircumciſed Gentiles, if they live up to the
light they have, ſtand upon the ſame level with the Jews; if they keep the
righteouſneſs of the law, (v. 26.) fulfil the law, (v. 27.) that is, by ſub-
mitting fincerely to the condućt of natural light, perform the matter of
your law. Some underſtand it as putting the caſe of a perfeót obedience
to the law ; “ If the Gentiles could perfeótly keep the law, they ſhould
be juſtified by it as well as the Jews.” But it ſeems rather to be meant
of ſuch an obedience as ſome of the Gentiles did attain to. The caſe of
Cornelius will clear it. Though he was a Gentile, and uncircumciſed,
yet, “ being a devout man, and one that feared God with all his houſe,”
(A&ts 10. 2.) he was accepted, v. 4. Doubtleſs, there were many ſuch
inſtances; and “ they were the uncircumciſion, that kept the righteouſ-
neſs of the law ;” and of ſuch he faith,
(1.) That they were accepted with God, as if they had been circum-
ciſed ; “ their uncircumciſion was counted for circumciſion :” circumci-
ſion was indeed to the Jews a commanded duty, but it was not to all the
world a neceſſary condition of juſtification and ſalvation.
(2.) That their obedience was a great aggravation of the diſobedience
of “ the Jews, who had the letter of the law,” v. 27. Judge thee, that
is, help to add to thy condemnation, who “ by the letter and circumci-
fion doſt tranſgreſs.” Obſerve, To carnal profeſſors the law is but the
letter ; they read it as a bare writing, but are not ruled by it as a law.
They did tranſgreſs, not only notwithſtanding the letter and circumciſion,
but by it, they thereby hardened themſelves in fin. External privileges,
if they do not do us good, do us hurt.
A. D. 58.
The Advantages of the Jews.
ROMANS, III,
The obedience of thoſe that ºf . means, and make a jr ſs profeſ.
fion, will help to condemn thoſe that enjoy greater means, and make a
greater profeſſion, but do not live up to it. .
2. He deſcribes the true circumcision, v. 28, 29.
(1.) It is “not that which is outward in the fleſh, and in the letter.”
This is not to drive us off from the obſervance of external inſtitutions,
(they are good in their place,) but from truſting to them, and reſting in
them as ſufficient to bring us to heaven ; taking up with a name to live,
without being alive indeed. He is not a Jew, that is, ſhall not be ac-
cepted of God as the ſeed of believing Abraham, nor owned as having an-
fwered the intention of the law. To be “Abraham's children, is to do
the works of Abraham,” John 8, 39, 40. -
(2.) It is “ that which is inward, of the heart, and in the ſpirit.”. It
is the heart that God looks at, the circumcising of the heart that renders
us acceptable to him. See Deut. 30. 6. This “the circumciſion that
is not made with hands,” Col. 2. 11, 12. Casting away the body of sin.
So it is in the ſpirit, in our ſpirit as the ſubjećt, and wrought by God's
Spirit as the Author of it. .
(3.) The praiſe thereof, though it be not of men, who judge accord:
ing to outward appearance, yet it is of God, God himſelf will own and
accept and crown this fincerity; for he ſeeth not as man ſeeth. Fair pre-
tences and a plauſible profeſſion may deceive men ; but God cannot be
ſo deceived ; he ſees through ſhews to realities. This is alike true of
chriſtianity. “He is not a chriſtian, that is one outwardly, nor is that
baptiſm, which is outward in the fleſh ; but he is a chriſtian, that is one
inwardly, and baptiſm is that of the heart, in the ſpirit, and not in the
letter; whoſe praiſe is not of men, but of God.” -
CHAP. III.
The apostle, in this chapter, carries on his discourse concerning justifica-
tion. He had already proved the guilt both of Gentiles and Jews.
Now in this chapter, I. He answers some objections that might be made
against what he had said about the Jews, v. 1...9. II. He asserts the
guilt and corruption of mankind in common, both Jews and Gentiles,
v. 9... 19. III. He argues from thence, that justification must needs be
by faith, and not by the law ; which he gives several reasons for v. 19.
to the end. The many digressions in his writings render his discourse
sometimes a little difficult, but his scope is evident. -
1. WWVHAT advantage then hath the Jew Or what
profit is there of circumciſion ? 2. Much every
way: chiefly, becauſe that unto them were committed the
oracles of God. 3. For what if ſome did not believe?
Shall their unbelief make the faith of God without effect?
4. God forbid: yea, let God be true but every man a
liar; as it is written, That thou mighteſt be juſtified in
thy ſayings, and mighteſt overcome when thou art judg-
ed. 5. But if our unrighteouſneſs commend the righteouſ.
neſs of God, what ſhall we ſay ? Is God unrighteous, who
taketh vengeance? (I ſpeak as a man.) 6. God forbid :
for then how ſhall God judge the world 2 7. For if the
truth of God hath more abounded through my lie unto
his glory; why yet am I alſo judged as a ſinner: , 8. And
not rather, (as we are ſlanderouſly reported, and as ſome
affirm that we ſay,) let us do evil, that good may come 3
Whoſe damnation is juſt. 9. What then? Are we better
than they 2 No, in no wiſe: for we have before proved
both Jews and Gentiles, that they are all under fin ; 10.
As it is written, There is none righteous, no, not one :
11. There is none that underſtandeth, there is none that
ſeeketh after God, 12. They are all gone out of the way,
they are together become unprofitable; there is none that
doeth good, no, not one. 13. Their throat is an open ſe-
pulchre; with their tongues they have uſed deceit ; the
poiſon of aſps is under their lips: 14. Whoſe mouth is
full of curſing and bitterneſs. 15. Their feet are ſwift to
|
ſhed blood: 16. Deſtruction and miſery are in their
ways: 17. And the way of peace have they not known :
| 18. There is no fear of God before their eyes.
Here he anſwers ſeveral obječtions, which might be made, to clear his
way. No truth ſo plain and evident, but wicked wits and corrupt carnal
hearts will have ſomething to ſay againſt it; but divine truths muſt be
cleared from cavil. - • -
Object. I. If Jew and Gentile ſtand ſo much upon the ſame level be-
fore God, “what advantage then hath the Jew 2° Hath not God often
ſpoken with a great deal of reſpect for the Jews, as a non-ſuch people,
(Deut. 33. 29.) a “holy nation, a peculiar treaſure, the feed of Abra-
ham his friend ?’’. Did not he inſtitute circumciſion as a badge of their
church-memberſhip, and a ſeal of their covenant-relation to God? Now
doth not this levelling doćtrine deny them all ſuch prerogatives, and re-
fle&t diſhonour upon the ordinance of circumciſion, as a fruitleſs inſignifi-
cant thing 2 - -
Anſwer. The Jews are, notwithſtanding this, a people greatly privi.
leged and honoured, have great means and helps, though theſe be not in-
fallibly ſaving;... (v. 2.) Much every way. The door is open to the
Gentiles as well as Jews, but the Jews have a fairer way up to this
door, by reaſon of their church-privileges, which are not to be under-
valued, though many that have them periſh eternally for not improving
them. He reckons up many of the Jews' privileges; (Rom. 9.4, 5.)
he here mentions but one, which is indeed “ inſtar omnium—equivalent
to all, that unto them were committed the oracles of God,” that is, the
ſcriptures of the Old Teſtament, eſpecially the law of Moſes, which is
called the lively oracles, (A&ts 7, 38.) and thoſe types, promiſes, and
prophecies, which relate to Chriſt and the goſpel. The ſcriptures are
the oracles of God; they are a divine revelation, they come from hea.
ven, are of infallible truth, and of eternal conſequence as oracles. The
Septuagint call the Urim and Thummim, the Aáyia-the oracles. The
ſcripture is our breaſt-plate of judgment. We muſt have recourſe to the
law and to the teſtimony, as to an oracle. The goſpel is called the
oracles of God, Heb. 5, 12. 1 Pet. 4. 11.
Now theſe “ oracles were committed to the Jews ;” the Old Teſta:
ment was written in their language ; Moſes and the prophets were of
their nation, lived among them, preached and wrote primarily to and for
the Jews. They were committed to them as truſtees for ſucceeding ages
and churches. The Old Teſtament was depoſited in their hands, to be
carefully preſerved pure and uncorrupt, and ſo tranſmitted dowa to poſ-
teſ ltW. . -
#. Jews were the Chriſtians’ library-keepers, were intruſted with
that ſacred treaſure for their own uſe and benefit in the firſt place, and
then for the advantage of the world; and in preſerving the letter of the
ſcripture, they were very faithful to their truſt, did not loſe one iota or
tittle ; in which we are to acknowledge God’s gracious care and provi-
dence. The Jews had the means of ſalvation, but they had not the no-
nopoly of ſalvation. - -
Now this he mentions with a chiefly—ngºrov psy A&g ; this was their
prime and principal privilege. The enjoyment of God’s word and ordi-
nances is the chief happineſs of a people, is to be put in the imprimis of
their advantages, Deut. 4, 8–33. 3. Pſ. 147. 20. -
Object. II. Againſt what he had ſaid of the advantages the Jews had
in the lively oracles, ſome might objećt the unbelief of many of them.
To what purpoſe were the oracles of God committed to them, when ſo
many of them, notwithſtanding theſe oracles, continue ſtrangers to
Chriſt, and enemies to his goſpel 2 Some did not believe, v. 3.
Anſwer. It is very true that ſome, may moſt, of the preſent Jews, do
not believe in Chriſt; “but ſhall their unbelief make the faith of God
without effect?” The apoſtle ſtartles at ſuch a thought; God forbid!
The infidelity and obſtinacy of the Jews could not invalidate and over-
throw thoſe prophecies of the Meſſiah, which were contained in the ora-
| cles committed to them. Chriſt will be glorious, though Iſrael be not ga-
thered, Iſa. 49, 5. God’s words ſhall be accompliſhed, his purpoſes per-
formed, and all his ends anſwered, though there be a generation that by
their unbelief go about to make God a liar. . - -
“Let God be true, but every man a liar ;” let us abide by this prin-
ciple, that God is true to every word which he has ſpoken, and will let
none of his oracles fall to the ground, though thereby we give the lie to
man ; better queſtion and overthrow the credit of all the men in the
world than doubt of the faithfulneſs of God. -
What David ſaid in his haſte, (Pſ. 116. 11.) that all men are liars,
A. D. 58.
Paul here aſſerts deliberately. Lying is a limb of that old man which
we every one of us come into the world clothed with. All men are
fickle, and mutuable, and given to change; vanity and a lie, (Pſ 62.9.)
altogether vanity, Pſ. 39.5. All men are liars, compared with God. It
is very comfortable, when we find every man a liar, (no faith in man,)
that God is faithful. When “they ſpeak vanity every one with his
neighbour,” it is very comfortable to think, “ that the words of the
Lord are pure words,” Pſ. 12. 2, 6.
For the further proof of this, he quotes Pſ. 51.4. That thou mightest ||
be justifted. The deſign of which is to ſhew, 1. That God doth and will
preſerve his own honour in the world, notwithſtanding the fins of men.
2. That it is our duty, in all our concluſions concerning ourſelves and
others, to juſtify God, and to aſſert and maintain his juſtice, truth, and
goodneſs, however it goes. David lays a load upon himſelf in his con-
feffion, that he might juſtify God, and acquit him from any injuſtice. So
here, Let the credit and reputation of man ſhift for itſelf, the matter is
not great whether it fink or ſwim ; let us hold faſt this concluſion, how
fpecious foever the premiſes may be to the contrary, that “ the Lord is
#." in all his ways, and holy in all his works.” Thus is God juſ.
tified in his ſayings, and cleared when he judges, (as it is Pſ. 51. 4.) or,
when he is judged, as it is here rendered. When men preſume to quarrel
with God and his proceedings, we may be ſure the ſentence will go on
God’s ſide. t -
Object. III. Carnal hearts might from hence take occaſion to encou-
rage themſelves in fin. He had ſaid, that the univerſal guilt and corrup-
tion of mankind gave occaſion to the manifeſtation of God’s righteouſ.
neſs in Jeſus Chriſt. Now it may be ſuggeſted, If all our fin be ſo far
from overthrowing God’s honour, that it commends it, and his ends are
fecured, fo that there is no harm done, is it not unjuſt for God to puniſh
our fin and unbelief ſo ſeverely 2 If the unrighteouſneſs of the Jews gave
occaſion to the calling in of the Gentles, and ſo to God's greater glory,
why are the Jews ſo much cenſured 2 (v. 5.) “If our unrighteouſneſs
commend the righteouſneſs of God, what ſhali we ſay?” What inference
may be drawn from thence? Is God unrighteous? aft:30.6, $9.3s—Is not
God unrighteous, (ſo it may be read, more in the form of an obječtion,)
who taketh vengeance P. Unbelieving hearts will gladly take any occaſion
to quarrel with the equity of God’s proceedings, and to condemn him that
is most just, Job 34, 17. I ſpeak as a man, that is, I objećt this as the
language of carnal hearts; it is ſuggeſted like a man, a vain fooliſh proud
Creatlı re. g
Anſwer. gº Far be it from us to imagine ſuch a thing. Sug-
geſtions that reflect diſhonour upon God and his juſtice and holineſs, are
rather to be ſtartled at than parleyed with. Get thee behind me, Satan;
never entertain ſuch a thought.
“For then how ſhall God judge the world º' v. 6. The argument is
much the ſame with that of Abraham, (Gen. 18. 25.) “Shall not the
Judge of all the earth do right º’’ No doubt, he ſhall. If he was not
infinitely juſt and righteous, he would be unfit to be the Judge of all the
earth. Shall even he that hateth right govern 2 Job 34, 17. Compare
v. 18, 19. The fin has never the leſs of malignity and demerit in it,
though God bring glory to himſelf out of it. It is only accidentally
that fin commends God’s righteouſneſs. No thanks to the finner for that,
who intends no ſuch thing.
The confideration of God’s judging the world ſhould for ever filence
all our doubtings of, and reflečtions upon, his juſtice and equity. It is
not for us to arraign the proceedings of ſuch an abſolute Sovereign. The
ſentence of the ſupreme court, whence lies no appeal, is not to be called
in queſtion.
0óject. IV. The former objećtion is repeated and proſecuted; (v. 7, 8.)
for proud hearts will hardly be beaten out of their refuge of lies, but
will hold faſt the deceit. But his ſetting off the objection in its own
colours, is ſufficient to anſwer it; “ If the truth of God has more
abounded through my lie.” He ſuppoſes the ſophiſters to follow their
objećtion thus, “If my lie, my fin,” (for there is ſomething of a lie in
every fin, eſpecially in the fins of profeſſors,) “ have occaſioned the glori-
fying of God’s truth and faithfulneſs, why should I be judged, and con-
demned as a ſºnner, and not rather thence take encouragement to go on
in my fin, that grace may abound 27° An inference which at firſt fight
appears too black to be argued, and fit to be caſt out with abhorrence.
Daring finners take occaſion to boaſt in miſchief, becauſe the goodneſs
9f God endures continually, Pſ. 52. 1. “Let us do evil, that good may
come,” is oftener in the heart than in the mouth of finners, ſo juſtifying
themſelves in their wicked ways. Mentioning this wicked thought, he
obſerves in a parentheſis, that there were thoſe who charged ſuch doc-
ROMANS, III,
|
The Depravity of Jews and Genties.
trines as tº upon Paul and his fellow-miniſters; some affirm that we say
so. It is no new thing for the beſt of God’s people and miniſters to be
charged with holding and teaching ſuch things as they do moſt deteſt
and abhor; and it is not to be thought ſtrange when our M.fter himſelf
was ſaid to be in league with Beelzebub. Many have been reproached
as if they had ſaid that, the contrary of which they maintain : it
is an old artifice of Satan thus to caſt dirt upon Chriſt’s miniſters,
“Fortiter calumniari, aliquid adhaerebit—Lay ſlander thickly on, for
ſome will be ſure to fix.” The beſt men and the beſt truths are ſubjećt
to ſlander. Biſhop Sanderſon makes a further remark upon this, as we
are ſlanderouſly reported—6Azzºatsáksºn. Blaſphemy in ſcripture uſually
ſignifies the higheſt degree of ſlander, ſpeaking ill of God. The ſlander
of a miniſter and his regular doćtrine, is a more than ordinary ſlander, it
is a kind of blaſphemy, not for his perſon’s ſake, but for his calling’s
ſake and for his work’s ſake. *
Answer. He ſays no more by way of confutation, but that, whatever
they themſelves may argue, the damnation of thoſe is juſt. Some un-
derſtand it of the ſlanderers: God will juſtly condemn thoſe who unjuſtly
condemn his truth. Or rather it is to be applied to thoſe who imbolden
themſelves in fin, under a pretence of God’s getting glory to himſelf out
of it. Thoſe who deliberately do evil, that good may come of it, will be
ſo far from eſcaping, under the ſhelter of that excuſe, that it will rather
juſtify their damnation, and render them the more inexcuſable; for fin-
ning upon ſuch a ſurmiſe, and in ſuch a confidence, argues a great deal
both of the wit and of the will in the fin; a wicked will deliberately to
chooſe the evil, and a wicked wit to palliate it with the pretence of good
ariſing from it : therefore their damnation is juſt ; and whatever excuſes'
of this kind they may now pleaſe themſelves with, they will none of
them ſtand good in the great day; but God will be juſtified in his pro-
ceedings, and all fleſh, even the proud fleſh that now lifts up itſelf againſt
him, ſhall be ſilent before him.
Some think Paul herein refers to the approaching ruin of the Jewiſh
church and nation, which their obſtinacy and ſelf-juſtification in their un-
belief haſtened upon them apace. º * -
Paul, having removed theſe obječtions, next revives his aſſertion of the
general guilt and corruption of mankind in common, both of Jews and
Gentiles, v. 9...19.
“Are we better than they, we Jews, to whom were committed the
oracles of God 2 Does that recommend us to God, or will that juſtify
us? No, by no means.” Or, “Are we Chriſtians (Jews and Gentiles)
ſo much better antecedently than the unbelieving part, as to have merited
God’s grace : Alas I no ; before free grace made the difference, thoſe
of us that had been Jews, and thoſe that had been Gentiles, were all
alike corrupted.”
They are all under ſin. 1. Under the guilt of ſin ; under it as under a
ſentence; under it as under a bond, by which they are bound over to
eternal ruin and damnation ; under, it as under a burthen (Pſ. 38, 4.)
that will fink them to the loweſt hell; we are guilty before God, v. 19.
2. Under the government and dominion of fin, under it as under a
tyrant and cruel taſk-maſter; enſlaved to it; under it as under a yoke;
under the power of it, ſold to work wickedneſs. -
And this he had proved, aponricordiześa. It is a law term ; we have
charged them with it, and have made good our charge ; we have proved
the indićtment, we have convićted them by the notorious evidence of the
faćt.
This charge and convićtion he here further illuſtrates by ſeveral ſcrip-
tures out of the Old Teſtament, which deſcribe the corrupt depraved.
ſtate of all men, till grace reſtrain or change them; ſo that herein as in
a glaſs we may all of us behold our natural face. The 10th, 11th, and
12sh verſes are taken from Pſ. 14. 1.3, which are repeated, as a very
weighty truth, Pſ. 53. 1.3. The reſt that follows here, is found in
the Septuagint tranſlation of the 14th Pſalm, which ſome think the
apoſtle chooſes to follow as better known ; but I rather think that Paul.
took theſe paſſages from other places of ſcripture here referred to ; but
in later copies of the LXX they were all added in Pſ. 14, from this diſ.
courſe of Paul. It is obſervable, that to prove the general corruption of
nature, he quotes ſome ſcriptures that ſpeak of the particular corruptions
of particular perſons, as of Doeg, (Pſ. 140. 3.) of the Jews; (Iſa.
59, 7, 8.) which ſhews that the ſame fins that are committed by one, are
in the nature of all. The times of David and Iſaiah were ſome of the
better times, and yet to their days he refers. What is ſaid Pſ. 14, is
expreſsly ſpoken of all the children of men, and that upon a particular
view and inſpection made by God himſelf; the Lord looked down, as
upon the old world,. Gen. 6.5. And this judgment of God was
A. D. 58.
The Depravity of Jews and Gentiles.
ROMANS, III,
according to truth. He who, when himſelf had made all, looked upon
every thing that he had made, and behold, all was very good, now that
man had marred all, looked, and behold, all was very bad.
Let us take a view of the particulars. Obſerve,
(1.) That which is habitual, which is twofold,
[1..] An habitual defect of every thing that is good; There is none
righteous, none that has an honeſt good principle of virtue, or is governed
by ſuch a principle, none that retains any thing of that image of God,
conſiſting in righteouſneſs, wherein man was created ; no, not one : im-
plying, that if there had been but one, God would have found him out.
When all the world was corrupt, God had his eye upon one righteous
Noah. Even thoſe who through grace are juſtified and ſančtified, were
none of them righteous by nature : no righteouſneſs is born with us :
the man after God’s own heart owns himſelf conceived in fin.
None that understandeth, v. 11. The fault lies in the corruption of
the underſtanding; that is blinded, depraved, perverted. Religion and
righteouſneſs have ſo much reaſon on their fide, that if people had but
any underſtanding, they would be better, and do better. But they do not
underſtand. Sinners are fools. None that ſeeketh after God, none has any
regard to God, any defire after him. Thoſe may juſtly that be reckoned
to have no underſtanding, that do not ſeek after God. The carnal mind
is ſo far from ſeeking after God, that really it is enmity againſt him.
They are together become unprofitable, v. 12. Thoſe that have for-
ſaken God, ſoon grow good for nothing ; uſeleſs burthens of the earth.
Thoſe that are in a ſtate of ſin, are the moſt unprofitable creatures under
the ſun; for it follows, There is none that doeth good; no, not a juſt man
upon the earth, that doeth good, and finneth not, Eccl. 7. 20. Even in
thoſe ačtions of finners that have ſome goodneſs in them, there is a fun-
damental error in the principle and end; ſo that it may be ſaid, There is
none that doeth good. “Malum oritur ex quolibet defectu—Every de-
fe&t is the ſource of evil.” -
[2.] An habitual defeótion to every thing that is evil; They are all gone
out of the way. No wonder that thoſe miſs the right way, who do not ſeek
after God the higheſt End. God made man in the way, ſet him in right,
but he hath forſaken it. The corruption of mankind is an apoſtaſy.
(2.) That which is equal. And what good can be expected from
ſuch a degenerate race He inſtances,
[1..] In their words, (v. 13, 14.) in three things particularly.
First, Cruelty. Their throat is an open ſepulchre ; ready to ſwallow
up the poor and innocent ; waiting an opportunity to do miſchief, like
the old ſerpent ſeeking to devour, whoſe name is Abaddon and Apollyon,
the deſtroyer. And when they do not openly avow this cruelty, and
vent it publicly, yet they are underhand intending miſchief; the poison
of asps is under their lips, (Jam. 3.8.) the moſt venomous and incurable
poiſon, with which they blaſt the good name of their neighbour by re-
proaches, and aim at his life by falſe witneſs. Theſe paſſages are bor-
rowed from Pſ. 5. 9. and 140. 3.
Secondly, Cheating. With their tongues they have uſed deceit. Herein
they ſhew themſelves the Devil’s children, for he is a liar, and the father
of lies. They have used it; it intimates, that they make a trade of
lying ; it is their conſtant practice, eſpecially belying the ways and
people of God. º
Thirdly, Curfing; refle&ting upon God, and blaſpheming his holy
name; wiſhing evil to their brethren. Their mouth is full of cursing
and bitterness. This is mentioned as one of the great fins of the tongue,
Jam. 3. 9. But thoſe that thus love curfing, ſhall have enough of it,
Pſ. 109. 17... 19. How many who are called Chriſtians, do by theſe
fins evidence that they are ſtill under the reign and dominion of fin, ſtill
in the condition that they were born in. -
[2.] In their ways; (v. 15... 17.) Their feet are swift to shed blood,
they are very industrious to compaſs any cruel deſign, ready to lay hold
on all ſuch opportunities. Wherever they go, destruction and misery go
along with them ; theſe are their companions ; deſtrućtion and miſery
to the people of God, to the country and neighbourhood where they
live, to the land and nation, and to themſelves at last. Beſide the de-
struction and misery that are at the end of their ways, (death is the end
of theſe things,) deſtruction and miſery are in their ways ; their fin is its
own puniſhment; a man needs no more to make him miſerable, than to
be a ſlave to his fins. And the way of peace have they not known ; they
for themſelves. They may talk for peace, ſuch a peace as is in the De-
vil’s palace, while he keeps it, but they are strangers to all true peace ;
they know not the things that belong to their peace. Theſe are quoted
from Prov. 1. 16. Iſa. 59, 7, 8.
Vol. V. No. 97.
| rupted, nothing that we can do will atone for our former guilt.
by their obedience to the moral law that the Phariſees looked for juſtifi-
tº * & cation, Luke 18, 11.
know not how to preſerve peace with others, nor how to obtain peace ||
3. The root of all this we have, (v. 18.) There is no fear of God be.
fore their eyes. The fear of God is here put for all pračtical religion,
which confiſts in an awful and ſerious regard to the word and will of
God as our rule, to the honour and glory of God as our end. Wicked
people have not this before their eyes; they do not steer by it ; they are
governed by other rules, aim at other ends. This is quoted from
Pſ. 36. 1. Where no fear of God is, no good is to be expected. The
fear of God would lay a restraint upon our ſpirits, and keep them right,
Nch. 5. 15. When once fear is cast off, prayer is restrained, (Job 15. 4.)
and then all goes to wreck and ruin quickly.
So that we have here a ſhort account of the general depravedneſs and
corruption of mankind; and may ſay, O Adam what hast thou done 2
God made man upright, but thus he hath fought out many inventions.
19. Now we know that what things ſoever the law
ſaith, it faith to them who are under the law : that every
mouth may be ſtopped, and all the world may become
guilty before God. 20. Therefore by the deeds of the
law there ſhall no fleſh be juſtified in his fight: for by the
law is the knowledge of fin. 21. But now the righteouſ.
neſs of God without the law is manifeſted, being witneſſed
by the law and the prophets ; 22. Even the righteouſ-
neſs of God which is by faith of Jeſus Chriſt unto all and
upon all them that believe ; for there is no difference :
23. For all have ſinned, and come ſhort of the glory of
God. 24. Being juſtified freely by his grace through the
redemption that is in Jeſus Chriſt: 25. Whom God hath
ſet forth to be a propitiation through faith in his blood, to
declare his righteouſneſs for the remiſſion of ſins that are
paſt, through the forbearance of God; 26. To declare, I
Jay, at this time his righteouſneſs ; that he might be juſt,
and the juſtifier of him which believeth in Jeſus. , 27.
Where is boaſting then It is excluded. By what law
Of works Nay: but by the law of faith. 28. Therefore
we conclude that a man is juſtified by faith without the
deeds of the law. 29. Is he the God of the Jews only 2
Is he not alſo of the Gentiles 2 Yes, of the Gentiles alſo:
30. Seeing it is one God who ſhall juſtify the circumciſion
by faith, and uncircumciſion through faith. 31. Do we
then make void the law through faith ? God forbid : yea,
we eſtabliſh the law. -
From all this Paul infers, that it is in vain to look for juſtification by
the works of the law, and that it is to be had only by faith ; which is
the point he hath been all along proving, from ch. 1. 17. and which he
lays down (v. 28.) as the ſummary of his diſcourſe, with a Q. E. D.—
which was to be demonstrated; we conclude, that “a man is juſtified by
faith, without the deeds of the law;” neither the deeds of the firſt law
of pure innocence, which left no room for repentance; nor the deeds of
the law of nature, how highly foever improved ; nor the deeds of the
ceremonial law; (the blood of bulls and goats could not take away fin;)
nor the deeds of the moral law, which are included; for he ſpeaks of
that law by which is the knowledge of fin, and thoſe works which might
| be matter of boaſting. Man, in his depraved ſtate, under the power of
ſuch corruption, could never, by any works of his own, gain acceptadº
with God; but it muſt be reſolved purely into the free grace of God,
given through Jeſus Chriſt to all true believers that receive it as a free
gift.
If we had never finned, our obedience to the law would have been our
righteouſneſs; “Do this, and live.:” but having finned, and * COI's
t WaS
Now there are two things from which the apoſtle here argues—the
'guiltineſs of man, to prove that we cannot be juſtified by the works
of the law; and the glory of God, to prove that we muſt be juſtified by
faith.
I. He argues from man's guiltingſ, to ſhew the folly of expecting
* 3 N
. A. ID. 58.
juſtification by the works of the law. The argument is very plain ; we
can never be juſtified and ſaved by the law that we have broken. A
convićted traitor can never come off by pleading the ſtatute of 25 Edward
III. for that law diſcovers his crime, and condemns him : indeed if he
had never broken it, he might have been juſtified by it; but now it is
paſt that, he hath broken it, and there is no-way of coming off but by
pleading the aët of indemnity, upon which he hath ſurrendered and ſub-
mitted himſelf, and humbly and penitently claiming the benefit of it, and
caſting himſelf upon it.
Now concerning the guiltineſs of man,
1. He faſtens it particularly upon the Jews; for they were the men
that made their boaſt of the law, and ſet up for juſtification by it. He
had quoted ſeveral ſcriptures out of the Old Teſtament to ſhew this cor-
ruption; Now, ſays he, (v. 19.) “this that the law ſays, it ſays to
them who are under the law ;” this convićtion belongs to the Jews as
well as others, for it is written in their law.
being under the law, and placed a great deal of confidence in that :
“But,” ſays he, “the law convićts and condemns you, you ſee it does.”
That every mouth may be stopped; that all boaſting may be filenced.
See the method that God takes, both in juſtifying and condemning; he
ſtops every mouth ; thoſe that are juſtified, have their mouths ſtopped
by a humble convićtion; thoſe that are condemned, have their mouths
ſtopped too ; for they ſhall at laſt be convinced, (Jude 15.) and ſent |
Jpeechleſs to hell, Matth. 22. 12. All iniquity shall stop her mouth,
Pſ. 107. 42.
2. He extends it in general to all the world—that all the world may
become guilty before God. If the world lies in wickedneſs, (1 John 5, 19.)
to be ſure it is guilty. May become guilty, may be proved guilty, liable to
puniſhment, all by nature children of wrath, Eph. 2. 3. They muſt all
plead guilty; thoſe that ſtand moſt upon their own juſtification will cer-
tainly be caſt. Guilty before God is a dreadful word, before an all-
feeing God, that is not, nor can be, deceiva in his judgment; before a juſt
and righteous Judge, who will by no means clear the guilty. All are guilty,
and therefore all have need of a righteouſneſs wherein to appear before
God. For all have sinned, (v. 23.) all are finaers by nature, by prac-
tice, and have come short of the glory of God, have failed of that which is
Come short, as the archer comes ſhort of the
mark, as the runner comes ſhort of the prize; ſo come ſhort, as not only
not to win, but to be great loſers. Come short of the glory of God.
(1.) Come ſhort of glorifying God. See. ch. 1. 21. They glorified him
not as God. Man was placed in the top of the viſible creation, ačtively
to glorify that great Creator whom the inferior creatures could glorify
only objećtively; but man by fin comes ſhort of this, and inſtead of glo-
rifying God, diſhonours him. It is a very melancholy confideration, to
look upon the children of men, that were made to glorify God, and to
think how few there be that do it. (2.) Come ſhort of glorifying before
God. There is no boaſting of innocency: if we go about to glory be-
fore God, to boaſt of any thing we are, or have or do, this will be an
everlaſting eſtoppel—that we have all ſinned, and that will filence us.
We may glory before men, who are ſhort-fighted, and cannot ſearch our
hearts; who are corrupt, as we are, and well enough pleaſed with fin :
but there is no glorying before God, who cannot endure to look upon
iniquity. (3.) Come ſhort of being glorified by God. Come ſhort of
juſtification and acceptance with God, which is glory begun ; come ſhort
of the holineſs and ſanétification which are the glorious image of God
upon man ; and have overthrown all hopes and expectations of being
glorified with God in heaven, by any righteouſneſs of their own. It is
impoſſible now to get to heaven in the way of ſpotleſs innocency; that
paſſage is blocked up ; there is a cherub and a flaming ford ſet to keep
that way to the tree of life.
; 3. Further, to drive us off from expe&ting juſtification by the law, he
ºſcribes this convićtion to the law; (v. 20.) For by the law is the know-
ledge offin. That law which convićts and condemns us, can never juſ-
tify us. The law is the straight rule, that rectum which is “index ſui &
obliqui–that which points out the right and the wrong ;” it is the pro-
per uſe and intendment of the law to open our wound, and therefore not
likely to be the remedy. That which is ſearching, is not ſanative. Thoſe
that would know fin, muſt get the knowledge of the law in its ſtrićtneſs,
extent, and ſpiritual nature. If we compare our own hearts and lives
with the rule, we ſhall diſcover wherein we have turned aſide. Paul
made this uſe of the law, (Rom. 7. 9.) “Therefore by the deeds of the
law ſhall no fleſh be juſtified in his fight.” Obſerve,
1.) No flesh ſhall be juſtified, no man, no corrupted man, (Gen.
6. 3.) for that he also is flesh ; ſinful and depraved; therefore not juſ-
|
t
the chief end of man.
^ --~~~~ *-* *-, - .#
ROMANS, III.
The Jews boaſted of their |
Chriſt a Propitiation.
tified, becauſe we are fleſh. The corruption that remains in our nature,
will for ever obſtruct any juſtification by our own works, which, coming
from fleſh, muſt needs taſte of the caſk, Job 14.4. -
(2.) Not juſtified in his fight. He does not deny that juſtification
which was by the deeds of the law in the fight of the church ; they were
in their church-eſtate, as imbodied in a polity, a holy people, a nation of
prieſts; but as the conſcience stands in relation to God, in his fight, we
cannot be justified by the deeds of the law. The apostle refers to
Pſ. 143. 2.
II. He argues from God’s glory, to prove that juſtification muſt be
expected only by faith in Chriſt’s righteouſneſs. There is no juſtification
by the works of the law. Muſt guilty man then remain eternally under
wrath 2 Is there no hope 2 Is the wound become incurable becauſe of
tranſgreſſion ? No, bleſſed be God, it is not, (v. 21, 22.) there is an-
other way laid open for us, “the righteouſneſs of God without the law
is manifeſted” now under the goſpel. Juſtification may be obtained
without the keeping of Moſes’ law ; and this is called the righteouſneſs
of God, righteouſneſs of his ordaining, and providing, and accepting ;
righteouſneſs which he confers upon us; as the chriſtian armour is called
the armour of God, Eph. 6. 11. - : -
Now concerning this righteouſneſs of God, obſerve,
1. That it is manifeſted. The goſpel-way of juſtification is a high-
way, a plain way, it is laid open for us ; the brazen ſerpent is lifted up
upon the pole ; we are not left to grope our way in the dark, but it is
manifeſted to us.
2. It is withoat the law. Here he obviates the method of the judaizing
christians, who would needs join Christ and Moſes together; owning
Christ for the Meſfiah, and yet too fondly retaining the law, keeping up
the ceremonies of it, and impoſing it upon the Gentile converts ; no,
ſays he, it is without the law. The righteouſneſs that Christ hath
brought in, is a complete righteouſneſs. º
3. Yet it is witnessed by the law and the prophets; there were types,
and prophecies, and promiſes, in the Old Testament, that pointed at
this. The law is ſo far from justifying us, that it dire&ts us to another
way of justification ; points at Christ as our Righteouſneſs, to whom
bear all the prophets witneſs. See Aćts 10. 43. This might recom-
mend it to the Jews, who were ſo fond of the law and the prophets.
4. It is by the faith of Jeſus Chriſt, that faith which hath Jeſus Chriſt
for its Obječt; an anointed Saviour, ſo Jeſus Chriſt fignifies. Juſtifying
faith reſpects Chriſt as a Saviour in all his three anointed offices, as Pro-
phet, Prieſt, and King ; truſting in him, accepting of him, and adhering
to him, in all theſe. It is by this that we become intereſted in
that righteouſneſs which God hath ordained, ad which Chriſt hath
brought in. *. º,
5. It is “ to all, and upon all, them that believe.” In this expreſfion
he inculcates that which he had been often harping upon, that Jews
and Gentiles, if they believe, ſtand upon the ſame level, and are alike wel-
come to God through Chriſt ; for there is no difference. Or, it is sis
ºrd ſlas—to all, offered to all in general ; the goſpel excludes none that
do not exclude themſelves ; but it is im) Trévras rès missiovro, upon all
that believe ; not only tendered to them, but put upon them as a crown,
as a robe; they are, upon their believing, intereſted in it, and entitled
to all the benefits and privileges of it. -
But now, how is this for God’s glory 2 .
(1.) It is for the glory of his grace ; (v. 24.) Juſtified freely by his
grace—3age&y rà &vrá x&piri. It is by his grace ; not by the grace
wrought in us, as the papiſts, ſay, confounding juſtification and ſanctifi-
cation; but by the gracious favour of God to us, without any merit in us"
ſo much as foreſeen. And to make it the more emphatical, he ſays, it is
freely by his grace, to ſhew that it muſt be underſtood of grace in the
moſt proper and genuine ſenſe. It is ſaid that Joſeph found grace in the
fight of his maſter; (Gen. 39. 4.) but there was a reaſon; he ſaw that
what he did proſpered ; there was ſomething in Joſeph to invite that
grace : but the grace of God communicated to us, comes freely, freely;
it is free grace, mere mercy; nothing in us to deſerve ſuch favours : no,
it is all “ through the redemption that is in Jeſus Chriſt.” It comes
freely to us, but Chriſt bought it, and paid dear for it; which yet is ſo
ordered, as not to derogate from the honour of free grace. Chriſt's
purchaſe is no bar to the freeneſs of God’s grace; for grace provided
and accepted this vicarious ſatisfaction.
(2.) It is for the glory of his juſtice and righteouſneſs; (v. 25, 26.)
“Whom God hath ſet forth to be a Propitiation,” &c.
Note, [1..] Jeſus Chriſt is the great Propitiation, or propitiatory Sa-
crifice, typified by the ixas heroy, or mercy-ſeat, under the law. He is
... -ºs--- --, -º

A.D. ss.
- Juſtification by Faith.
RoMANs, IV.
our Throne of grace, in and through whom atonement is made for fin,
and our perſons and performances are accepted of God, 1 John 2. 2.
He is All in all in our reconciliation, not only the Maker, but the Matter
God was in Chriſt,
of it; our Prieſt, our Sacrifice, our Altar, our All.
as in his Mercy-ſeat, reconciling the world unto himſelf.
[2.] God hath ſet him forth to be ſo. God, the Party offended, makes
the firſt overtures towards a reconciliation, appoints the Days-man ;
reo;0sro—fore-ordained him to this, in the counſels of his love from
eternity, appointed, anointed him to it, qualified him for it, and has ex-
hibited him to a guilty world as their Propitiation. See Matth. 3. 17.
and 17. 5. .
[3.] That by faith in his blood we become intereſted in this propitia-
tion. Chriſt is the Propitiation, there is the healing plaſter provided.
Faith is the applying of this plaſter to the wounded ſoul. And this faith
in the buſineſs of juſtification hath a ſpecial regard to the blood of Chriſt,
as that which made the atonement ; for ſuch was the divine appointment,
that without blood there ſhould be no remiſſion, and no blood but his
would do it effectually. Here may be an alluſion to the ſprinkling
of the blood of the ſacrifices under the law, as Exod. 24. 8. Faith
is the bunch of hyſſop, and the blood of Chriſt is the blood of ſprink-
ling. !
à.j That all who by faith are intereſted in this propitiation, have
“ the remiſfion of their ſins that are paſt.” It was for this that Chriſt
was ſet forth to be a propitiation, in order to remiſſion, to which the
reprieves of his patience and forbearance were a very encouraging pre-
face. Through the forbearance of God. Divine patience hath kept us out
of hell, that we might have ſpace to repent, and to get to heaven.
Some refer the ſºns that are paſt, to the fins of the Old Teſtament
ſaints, which were pardoned for the ſake of the atonement which Chriſt
in the fulneſs of time was to make, which looked backward as well as for-
ward. Paſt through the forbearance of God. It is owing to the divine
forbearance that we are not taken away in the very act of fin.
Several Greek copies make #y r? &yox’, ra 9sg—through the forbearance
of God, to begin v. 26. and they denote two precious fruits of Chriſt’s
merit and God’s grace; 1. Remiſſion : 31& rºw ord:gsaw—for the re-
miſſion, and, 2. Reprieves, the forbearance of God. It is owing to the
Maſter’s goodneſs and the Dreſſers mediation, that barren trees are let
alone in the vineyard ; and in both God’s righteouſneſs is declared, in
that without a mediator and a propitiation he would not only not pardon,
but not ſo much as forbear, not ſpare a moment: it is owing to Chriſt,
that there is ever a ſinner on this ſide hell.
[5.] That God does in all this declare his righteouſneſs. This he
infiſts upon with a great deal of emphaſis; “to declare, I ſay, at this
time his righteouſneſs.” It is repeated as that which has in it ſome-
thing ſurpriſing. He declares his righteouſneſs.
Firſt, In the propitiation itſelf. Never was there ſuch a demonſtra-
tion of the juſtice and holineſs of God, as there was in the death of
Chriſt. It appears that he hates fin, when nothing leſs than the blood
of Chriſt would ſatisfy for it. Finding fin, though but imputed, upon
his own Son, he did not ſpare him, becauſe he had made himſelf Sin for ||
us, 2 Cor. 5. 21. The iniquities of us all being laid upon him, though
he was the Son of his love, yet it pleaſed the Lord to bruiſe him, Iſa.
53. 10. ;
Secondly, In the pardon upon that propitiation ; ſo it follows, by way
of explication, “that he might be juſt, and the Juſtifier of him that be-
lieveth.” Mercy and truth are ſo met together, righteouſneſs and peace
have ſo kiſſed each other, that it is now become not only an ačt of grace
and mercy, but an act of righteouſneſs, in God, to pardon the fins of
penitent believers, having accepted the ſatisfaction that Chriſt by dying
made to his juſtice for them. It would not stand with his justice to de-
mand the debt of the principal, when the Surety has paid it, and he has
accepted that payment in full ſatisfaction. See 1 John 1. 9. He is
just, faithful to his word. º
(3.) It is for God’s glory; for boaſting is thus excluded, v. 27. God
will have the great work of the justification and ſalvation of finners car-
ried on from first to last in ſuch a way as might exclude boasting, that
no fleſh might glory in his preſence, 1 Cor. 1. 29.3]. Now if justifi-
cation were by the works of the law, boasting would not be excluded.
How ſhould it 2 If we were ſaved by our own works, we might put the
crown upon our own heads. But the law of faith, the way of justifica-
tion by faith, doth for ever exclude boasting ; for faith is a depending,
ſelf-emptying, ſelf-denying grace, and casts every crown before the
throne : therefore it is most for God’s glory, that thus we ſhould be
justified.
|
Obſerve, He ſpeaks of the law of faith. Believers are not left law-
leſs ; faith is a law, it is a working grace, wherever it is in truth ; and
yet, becauſe it ačts in a ſtrićt and cloſe dependence upon Jeſus Christ,
it ercludes boasting. *
From all this he draws this concluſion, (v. 28.) “ That a man is juſ-
tified by faith without the deeds of the law.” º
Lastly. In the cloſe of the chapter, he ſhews the extent of this pri-
vilege of justification by faith, and that it is not the peculiar privilege
of the Jews, but pertains to the Gentiles alſo ; for he had ſaid, (v. 22.)
that there is no difference : and as to this,
1. He aſſerts and proves it ; (v. 29, 30.) Is he the God of the Jews
only * He argues from the abſurdity of ſuch a ſuppoſition. Can it be
imagined that a God of infinite love and mercy ſhould limit and confine
his favours to that little perverſe people of the Jews, leaving all the rest
of the children of men in a condition eternally deſperate 2 That would
by no means agree with the idea we have of the divine goodneſs, for his
tender mercies are over all his works ; therefore it is one God of grace
that justifies “the circumciſion by faith, and the uncircumcificn through
faith,” that is, both in one and the ſame way; however the Jews, in
favour of themſelves, will needs fancy a difference, really there is no
more difference than between by and through, that is, no difference at all.
2. He obviates an objećtion, (v. 31.) as if this doćtrine did nullify
the law, which, they knew, came from God; “No,” ſays he, “ though
we do ſay that the law will not juſtify us, yet we do not therefore ſay
that it was given in vain, or is of no uſe to us; no, we establish the right
uſe of the law, and ſecure its standing, by fixing it on the right baſis.
The law is still of uſe to convince us of what is past, and to direct us
for the future; though we cannot be ſaved by it as a covenant, yet we
own it, and ſubmit to it, as a rule in the hand of the Mediator, ſubordinate
to the law of grace ; and ſo are ſo far from overthrowing, that we esta-
bliſh the law.” Let thoſe conſider this, who deny the obligation of the
moral law to believers.
CHAP. IV.
The great gospel-doctrine of justification by faith without the works of the
law, was so very contrary to the notions the Jews had learnt from those
that sat in Moses’ chair, that it would hardly go down with them ; and
therefore the apostle insists very largely upon it, and labours much in the
confirmation and illustralion of it.
He had before proved it by reason and argument, now in this chapter he
proves it by example, which in some places serves for confirmation, as well
as illustration. The example he pitches upon, is, that of Abraham, whom
he chooses to mention, because the Jews gloried much in their relation to
Abraham, put it in the first rank of their external privileges, that they
were Abraham’s sced, and truly they had Abraham to their father.
Therefore this instance was likely to be more taking and convincing to the
Jews than any other. His argument stands thus, “ All that are saved
are justifted in the same way as Abraham was ; but Abraham was jus-
tified by faith, and not by works ; therefore all that are saved are sojus-
tified;” for it would easily be acknowledged that Abraham was the ſa-
ther of the faithful. -
Now this is an argument, not only, a pari—from an equal caſe, as they
say, but a fortiori—from a ſtronger caſe. If Abraham, a man sofa-
mous for works, so eminent in holiness and obedience, was nevertheless
justifted by faith only, and not by thoſe works ; how much less can any
other, especially any of those that spring from him, and come sofar short
of him in works, set up for a justification by their own works P And it
proves likewise, ex abundanti—the more abundantly, as some observe,
that we are not justified, no not by those good works which flow from
Jaith, as the matter of our righteousness; for such were Abraham’s
works, and are we better than he ”
The whole chapter is taken up with his discourse upon this instance, and
there is this in it, which hath a particular reference to the close of the
foregoing chapter, where he had asserted, that in the business of justift-
cation, Jews and Gentiles stand upon the same level. -
Now in this chapter, with a great deal of cogency of argument, I. He proves
that Abraham was justified not by works, but by faith, v. 1.8. II. He
observes when and why he was so justified, v. 9... 17. III. He describes
and commends that faith of his, v. 17.22. IV. He applies all this to
us, v. 23.25. And if he had now been in the school of Tyrannus, he
could not have disputed more argumentatively.
1. W HAT ſhall we ſay then that Abraham, our father
as pertaining to the fleſh, hath found? 2. For
A. D. 58,
if Abraham were juſtified by works, he hath whereof to
glory; but not before God. 3. For what faith the ſcrip-
ture? Abraham believed God, and it was counted unto
him for righteouſneſs. 4. Now to him that worketh is
the reward reckoned not of grace, but of debt. 5. But
to him that worketh not, but believeth on him that juſti-
fieth the ungodly, his faith is counted for jº.
6. Even as David alſo deſcribeth the bleſſedneſs of the man
unto whom God imputeth righteouſneſs without works,
7. Saying, Bleſſed are they whoſe iniquities are forgiven,
and whoſe ſins are covered. 8. Bleſſed is the man to
whom the Lord will not impute ſin,
*
Here the apoſtle proves that Abraham was juſtified not by works, but
by faith. Thoſe that of all men contended moſt vigorouſly for a ſhare
in righteouſneſs by the privileges they enjoyed, and the works they
performed, were the Jews, and therefore he appeals to the caſe of Abra-
ham their father, and puts his own name to the relation, being a He-
brew of the Hebrews; Abraham our father, Now ſurely his preroga-
tive muſt needs be as great as their’s, who claim it as his seed according
to the flesh.
Now what hath he found 2 All the world is ſeeking ; but while the
moſt are wearying themſelves for very vanity, none can be truly reckoned
to have found, but thoſe who are juſtified before God; and thus Abra-
ham, like a wiſe merchant “ſeeking goodly pearls, found this one pearl
of great price.”
What has he found war& agpx2—as pertaining to the flesh, that is, by
circumciſion and his external privileges and performances 2 Thoſe the
apoſtle calls flesh, Phil. 3. 3. Now what did he get by theſe ? Was he
juſtified by them : Was it the merit of his works that recommended him
to God’s acceptance 2 No, by no means ; which he proves by ſeveral ar-
guments. Aº’
I. If he was justified by works, room would be left for boasting,
which muſt for ever be excluded. If ſo, he hath whereof to glory,
(v. 2.) which is not to be allowed. “But,” might the Jews ſay, “was
not his name made great, (Gen. 12. 2.) and then might not he glory 2"
Yes, but not before God; he might deſerve well of men, but he could
never merit of God. Paul himſelf had whereof to glory before men, and
we have him ſometimes glorying in it, yet with humility; but nothing to
glory in before God, I Cor. 4. 4. Phil. 3. 8, 9. So Abraham.
Obſerve, He takes it for granted, that man muſt not pretend to glory
in any thing before God; no, not Abraham, great and good a man as he
was ; and therefore he fetches an argument from it; It would be abſurd
for him “that glorieth, to glory in any but the Lord.” *
II. It is expreſsly ſaid, “ that Abraham’s faith was counted to him
for righteouſneſs.” What ſaith the ſcripture ? v. 3. In all controverfies
in religion this muſt be our queſtion, What ſaith the ſcripture 2 It is not
what this great man, and the other good man, ſay, but l/hat ſaith
the ſcripture P Aſk counſel at this Abel, and ſo end the matter, 2 Sam.
20. 18. To the law, and to the testimony; (Iſa. 8. 20.) thither is the
bast appeal.
Now “ the ſcripture faith, that Abraham believed, and that was
counted to him for righteouſneſs ;” (Gen. 15. 6.) therefore he had not
whereof to glory before God, it being purely of free grace that it was ſo
imputed, and having not in itſelf any of the formal nature of a righteouſ.
neſs, further than as God himſelf was graciouſly pleaſed ſo to count it to
him. It is mentioned in Geneſis, upon occaſion of a very fignal and re-
markable ačt of faith concerning the promiſed ſeed; and the more ob-
ſervable, in that it followed upon a grievous conflićt he had had with un-
belief; his faith was now a vićtorious faith, newly returned from the
battle. It is not the perfect faith that is required to justification, (there
may be acceptable faith, where there are remainders of unbelief,) but
the prevailing faith, the faith that has the upper-hand of unbelief.
III. If he “were juſtified by works, the reward would have been of
debt, and not of grace;” which is not to be imagined. This is his ar-
gument; (v. 4, 5.) Abraham’s reward was God himſelf; ſo he had told
him but juſt before, Gen. 15. 1. I am thy exceeding great reward. Now
if Abraham had merited this by the perfeótion of his obedience, it had
not been an ačt of grace in God, but Abraham might have demanded it
with as much confidence as ever any labourer in the vineyard demanded
the penny he had earned. But this cannot be ; it is impoſſible for man,
ROMANs, iv.
J uſtification by Faith.
much more guilty men, to make God a Debtor to him, Rom, 11. 35.
No, God will have “free grace to have all the glory, grace for grace's
ſake,” John 1: 16. And therefore to him that worketh not, that can pre-
tend to no ſuch merit, nor ſhew any worth or value in his work, which
may anſwer ſuch a reward, but, diſclaiming any ſuch pretenſion, caſts
himſelf wholly upon the free grace of God in Chriſt, by a lively, ačtive,
obedient faith; to ſuch a one faith is counted for righteouſneſs, is accepted
of God as the qualification required in all thoſe that ſhall be pardoned
and ſaved.
Him that justifieth the ungodly, that is, him that was before wngodly,
His former ungodlineſs was no bar to his juſtification upon his believing:
row &asſº—that ungodly one, that is, Abraham, who, before his conver.
fion, it ſhould ſeem, was carried down the ſtream of the Chaldean ido-
latry, Joſh. 24. 2. No room therefore is left for deſpair ; though God
clears not the impenitent guilty, yet through Chriſt he justifies the un-
odlu.
8. #. He further illuſtrates this, by a paſſage out of the Pſalms, where
David ſpeaks of the remiſſion of fins, the prime branch of juſtification, as
conſtituting the happineſs and bleſſedneſs of a man ; pronouncing him
bleſſed, not that has no fin, or none which deſerveth death, (for then,
while man is ſo finful and God ſo righteous, where would be the bleſſed
man 1) “but the man to whom the Lord imputeth not fin;” who,
though he cannot plead not guilty, pleads the aët of indemnity, and his
plea is allowed. It is quoted from Pſ. 32. 1, 2, where obſerve,
1. The nature of forgiveneſs. It is the remiſſion of a debt, or a
crime; it is the covering of sin, as a filthy thing, as the nakedneſs and
ſhame of the ſoul. God is ſaid “ to caſt fin behind his back, to hide his
face from it ;” which, and the like expreſſions, imply, that the ground
of our bleſſedneſs is not our innocency, or our not having finned, (a thing
is, and is filthy, though covered,) juſtification does not make the fin not
to have been, or not to have been fin, but God’s not laying it to our
charge; as it follows here ; it is God’s not imputing of ſin, (v. 8.) which
makes it wholly a gracious ačt of God, not dealing with us in ſtrićt juſ.
tice, as we have deſerved ; “not entering into judgment ; not marking
iniquities:” all which being purely ačts of grace, the acceptance and
the reward cannot be expected as due debts ; and therefore Paul infers,
(v. 6.) “ that it is the imputing of righteouſneſs without works.”
2. The bleſſedneſs of it; Blessed are they. When it is ſaid, “Bleſſed
are the undefiled in the way, Bleſſed is the man that walketh not in the
counſel of the wicked,” the deſign is to ſhew the charaćters of thoſe that
| are bleſſed; but when it is ſaid, “Bleſſed are they whoſe iniquities are
forgiven,” the defign is to ſhew what that bleſſedneſs is, and what is the
ground and foundation of it. Pardoned people are the only bleſſed peo-
ple. The ſentiments of the world are, Thoſe are happy, that have a
clear eſtate, and are out of debt to man; but the ſentence of the word
is, Thoſe are happy, that have their debts to God diſcharged. O, how
much therefore is it our intereſt to make it ſure to ourſelves that our
fins are pardoned For that is the foundation of all other benefits. So
and ſo I will do for them; for I will be merciful, Heb. 8, 12.
9. Cometh this bleſſedneſs then upon the circumciſion
only, or upon the uncircumciſion alſo : For we ſay that
faith was reckoned to Abraham for righteouſneſs.
How was it then reckoned When he was in circumciſion,
or in uncircumciſion ? Not in circumciſion, but in uncir-
cumciſion. *
a ſeal of the righteouſneſs of the faith which he had, yet
| being uncircumciſed : that he might be the father of all
1O.
11. And he received the ſign of circumciſion,
them that believe, though they be not circumciſed ; that
righteouſneſs might be imputed unto them alſo : 12. And
the father of circumciſion to them who are not of the cir-
cumciſion only, but who alſo walk in the ſteps of that faith
of our father Abraham, which he had, being yet uncir-
cumciſed. 13. For the promiſe, that he ſhould be the
heir of the world, was not to Abraham, or to his ſeed, "
through the law, but through the righteouſneſs of faith.
14. For if they which are of the law be heirs, faith is
made void, and the promiſe made of none effect: 15. Be-
cauſe the law worketh wrath; for where no law is, there
is no tranſgreſſion, 16. Therefore it is of faith, that it
A. D. 58.
The Caſe of Abraham. sº
might be by grace; to the end the promiſe might be ſure
to all the ſeed; not to that only which is of the law, but
to that alſo which is of the faith of Abraham ; who is the
father of us all, 17. (As it is written, I have made thee
a father of many nations,)
St. Paul obſerves in this paragraph, when and why Abraham was
thus juſtified ; for he hath ſeveral things to remark upon that. It was
before he was circumciſed, and before the giving of the law ; and there
was a reaſon for both.
I. It was before he was circumciſed; (v. 10.) “His faith was counted
to him for righteouſneſs, while he was in uncircumciſion.” It was im-
puted, (Gen. 15. 6.) and he was not circumciſed till ch. 17. Abraham
is expreſsly ſaid “to be juſtified by faith fourteen years, ſome ſay, twenty-
five years, before he was circumciſed.” Now this the apoſtle takes
notice of, in anſwer to the queſtion, (v. 9.) “Cometh this bleſſedneſs
then on the circumciſion only, or on the uncircumciſion alſo 2° Abraham
was pardoned and accepted in uncircumciſion; a note which, as it might
filence the fears of the poor uncircumciſed Gentiles, ſo it might lower
the pride and conceitedneſs of the Jews, who gloried in their circumcificn,
as if they had the monopoly of all happineſs.
Here are two reaſons why Abraham was juſtified by faith, in uncir-
cumciſion. -
1. “That circumciſion might be a ſeal of the righteouſneſs of faith,”
v.1 ! . . The tenor of the covenants muſt firſt be ſettled, before the ſeal
can be annexed. Sealing ſuppoſes a bargain-precedent, which is con-
firmed and ratified by that ceremony. After Abraham’s justification
by faith had continued ſeveral years only a grant by parole, for the con-
firmation of Abraham’s faith, God was pleaſed to appoint a ſealing ordi-
nance; and Abraham received it ; though it was a bloody ordinance, yet
he ſubmitted to it, and even received it as a ſpecial favour, the sign of,
&c. Now we may from hence obſerve,
(1.) The nature of ſacraments in general; they are signs, and seals;
signs to repreſent and inſtruct ; seals to ratify and confirm : they are
signs of abſolute grace and favour; they are seals of the conditional
promiſes: nay, they are mutual seals; God does in the ſacraments
seal to us to be to us a God, and we do therein seal to him to be to him a
people.
(2.) The nature of circumcifion in particular ; it was the initiating
ſacrament of the Old Teſtament ; and it is here ſaid to be,
[1..] A sign; a sign of that original corruption which we are all born
with, and which is cut off by ſpiritual circumciſion, a commemorating
sign of God’s covenant with Abraham ; a diſtinguiſhing sign between Jews
and Gentiles ; a sign of admiſſion into the viſible church; a sign prefigur-
ating baptiſm, which comes in the room of circumcificn, now under the
• goſpel, when (the blood of Chriſt being ſhed) all bloody ordinances are
aboliſhed; it was “an outward and ſenſible fign of an inward and ſpiri-
tual grace fignified thereby.
[2.] A ſeal of the righteouſneſs of the faith. In general, it was a seal
of the covenant of grace, particularly of justification by faith; the covenant
of grace, called the righteousness which is of faith, (ch. 10. 6.) and it re-
fers to an Old Teſtament promiſe, Deut. 30. 12.
Now if infants were then capable of receiving a seal of the covenant of
grace, which proves that they then were within the verge of that cove-
nant, how they come to be now caſt out of the covenant, and incapable
of the ſeal, and by what ſevere ſentence they were thus rejećted incapa-
citated, thoſe are concerned to make out, that not only rejećt, but nullify
and reproach, the baptiſm of the seed of believers.
2. “ That he might be the father of all them that believe.” Not but
that there were thoſe that were justifted by faith before Abraham ; but
of Abraham firſt it is particularly obſerved, and in him commenced a
much clearer and fuller diſpenſation of the covenant of grace than any
that had been before extant ; and therefore he is called the father of all
that believe, becauſe he was ſo eminent a believer, and ſo eminently justi-
fied by faith; as Jabal was the father of shepherds, and Jubal of musicians,
Gen. 4. 20, 21. “ The father of all them that believe, a standing pat-
term of faith;” as parents are examples to their children : and a ſtand-
ing precedent of justification by faith ; as the liberties, privileges, honours,
and eſtates, of the fathers deſcend to their children. Abraham was the
ham, Luke 19. 9. Abraham being himſelf uncircumciſed when he was
justifted by faith, uncircumciſion can never be a bar. Thus were the
doubts and fears of the poor Gentiles anticipated, and no room left to
queſtion but “that righteouſneſs might be imputed to them alſo,” Col.
3. I 1. Gal. 5. 6.
(2.) The father of believing Jews, not merely as circumciſed, and of
“the feed of Abraham according to the fleſh, but because believers, be-
cauſe they are not of the circumciſion only, are not only circumciſed, but
walk in the ſteps of that faith ;” have not only the ſign, but the thing
fignified ; not only are of Abraham’s family, but follow the example of
Abraham’s faith. See here who are the genuine children and lawful
ſucceſſors of thoſe that were the church’s fathers : not thoſe that fit in
their chairs, and bear their names, but thoſe that tread in their ſteps;
this is the line of ſucceſſion, which holds, notwithſtanding interruptions.
It ſeems then, thoſe were moſt loud and forward to call Abraham father,
that had leaſt title to the honours and privileges of his children. Thus
they have moſt reaſon to call Chriſt Father, not that bear his name in
being chriſtians in profeſſion, but that tread in his steps. -
II. It was before the giving of the law, v. 13... 16. The former ob-
ſervation was levelled againſt thoſe that confined justification to the cir-
cumcision, this to thoſe that expected it by the law; now “ the promiſe
was made to Abraham long before the law.” Compare Gal. 3. 17, 18.
Now obſerve,
1. What that promiſe was—that he should be the heir of the world, that
is, of the land of Canaan, the choiceſt ſpot of ground in the world; or .
“ the father of many nations of the world,” who ſprang from him, befide
the Iſraelites; or “the heir of the comforts of the life which now is.”
The meek are said to inherit the earth, and the world is their’s. Though
Abraham had ſo little of the world in poſſeſſion, yet he was heir of it all.
Or rather, it points at Chriſt, the Seed here mentioned; Compare Gal.
3. 16. To thy seed, which is Christ. Now Chriſt is the Heir of the
world, the ends of the earth are his poſſeſſion, and it is in him that Abra-
ham was ſo... And it refers to that promiſe, (Gen. 12. 3.) “In thee
ſhall all families of the earth be bleſſed.”
2. How it was made to him, “not through the law, but through the
righteouſneſs of faith ;” not through the law, for that was not yet given ;
but it was upon that believing which was counted to him for righteouſ.
neſs; it was upon his truſting God, in his leaving his own country when
God bid him, Heb. 11. 8. 4. -
Now being by faith, it could not be by the law ; which he proves by
the oppoſition that is betwixt them ; (v. 14, 15.) “If they who are of
the law be heirs,” they, and they only, and they by virtue of the law ;
the Jews did, and ſtill do, boaſt, that they are the rightful heirs of the
world, becauſe to them the law was given ; but if ſo, then faith is made
void; for if it were requiſite to an intereſt in the promiſe, that there
ſhould be a perfeót performance of the whole law, then the promiſe can
never take its effect, nor is it to any purpoſe for us to depend upon it,
fince the way to life by perfeót obedience to the law, and ſpotleſs, finleſs
innocency, is wholly blocked up, and the law in itſelf opens no other
way. This he proves, v. 15. The law worketh wrath—wrath in us to God;
it irritates and provokes that carnal mind which is enmity to God, as the
damming up of a ſtream makes it ſwell—wrath in God againſt us; it
works this, it diſcovers it ; or our breach of the law works it. Now it
is certain that we can never expect the inheritance by a law that worketh
wrath.
How the law works wrath, he ſhews very conciſely in the latter part
of the verſe; “Where no law is, there is no tranſgreſſion;” an acknow-
ledged maxim, which implies, Where there is a law, there is tranſgreſ-
fion, and that tranſgreſſion is provoking, and ſo the law worketh wrath.
3. Why the promiſe was made to him by faith ; for three reaſons,
v. 16. -
(1.) That it might be by grace, that grace might have the honour of
it; “by grace, and not by the law ; by grace, and not of debt, not of
merit;” that Grace, grace, might be cried to every ſtone, eſpecially to
the top-ſtone, in this building. Faith hath particular reference to grace
granting, as grace hath reference to faith receiving. By grace, and
therefore through faith, Eph. 2. 8. For God will have every crown.
thrown at the feet of grace, free grace, and every ſong in heaven ſung
to that tune, “Not unto us, O Lord, not unto us, but unto thy name,
be the praiſe.”
(2.) That the promiſe might be ſure. The firſt covenant, being a cove-
nant of works, was not ſure ; but, through man’s failure, the benefits
| deſigned by it were cut off; and therefore, the more effectually to aſcer-
| tain and enſure the conveyances of the new covenant, there is another
father of believers, becauſe to him particularly the magna charta was re-
newed. f
(J.) “The father of believing Gentiles, though they be not circum-
ciſed.” Zaccheus, a publican, if he believe, is reckoned a ſon of Abra-
VOL. V. No. 97.


A. D. S8.
way found out, not by works, (were it ſo, the promiſe would not be ſure,
becauſe of the continual frailty and infirmity of the fleſh,) but by faith,
which receives all from Chriſt, and ačts in a continual dependence upon
him, as the great Truſtee of our ſalvation, and in whoſe keeping it is
ſafe. The covenant is therefore ſure, becauſe it is ſo well ordered in all
things, 2 Sam. 23. 5. .
(3.) “That it might be ſure to all the ſeed.” If it had been by the
law, it had been limited to the Jews, “to whom pertained the glory,
and the covenants, and the giving of the law ;” (ch. 9. 4.) but there-
fore it was by faith, that Gentiles as well as Jews might become intereſted
in it; the ſpiritual as well as the natural ſeed of faithful Abraham.
God would contrive the promiſe in ſuch a way as might make it moſt ex-
tenſive, to comprehend all true believers, that circumcifion and uncircum-
ciſion might break no ſquares; and for this, (v. 17.) he refers us to
Gen. 17. 5. where the reaſon of the change of his name from “Abram—
a high father, to Abraham—the high father of a multitude, is thus ren-
dered; For a father of many nations have I made thee;” that is, all be-
lievers, both before and fince the goming of Chriſt in the fleſh, ſhould
take Abraham for their pattern, and call him father. The Jews ſay,
that Abraham was the father of all proſelytes to the Jewiſh religion.
“Behold, he is the father of all the world, which are gathered under the
wings of the Divine Majeſty.” Maimonides. -
17. Before him whom he believed, even God,
who quickeneth the dead, and calleth thoſe things which
are not, as though they were. 18. Who againſt hope be-
lieved in hope, that he might become the father of many
nations, according to that which was ſpoken, So ſhall th
ſeed be. 19. And being not weak in faith, he confidered
not his own body now dead, when he was about an hun-
dred years old, neither yet the deadneſs of Sarah’s womb :
20. He ſtaggered not at the promiſeof God through unbelief;
but was ſtrong in faith, giving glory to God; 21. And
being fully perſuaded, that what he had promiſed, he was
able alſo to perform, 22. And therefore it was imputed
to him for righteouſneſs.
Having obſerved when Abraham was juſtified by faith, and why for
the honour of Abraham, and for example to us who call him father, the
apoſtle here deſcribes and commends the faith of Abraham ; where ob-
ferve,
I. Whom he believed ; God who quickeneth. It is God himſelf that
faith faſtens upon; other foundation can no man lay. Now obſerve, what
in God Abraham’s faith had an eye to—to that, certainly, which would
be moſt likely to confirm his faith concerning the things promiſed :
1. God who quickeneth the dead. It was promiſed that he ſhould be
the father of many nations, when he and his wife were now as good as
dead ; (Heb. 11. 11, 12.) and therefore he looks upon God as a God
“ that could breathe life into dry bones.” He that quickeneth the dead,
can do any thing, can “give a child to Abraham when he is old;” can
bring the Gentiles, who are dead in treſpaſſes and fins, to a divine and
ſpiritual life, Eph. 2. 1. Compare Eph. 1. 19, 20.
2. “Who calleth things which are not, as though they were ; that is,
creates all things by the word of his power,” as in the beginning, Gen.
1. 3. 2 Cor. 4. 6. The juſtification and ſalvation of finners, the eſ.
pouſing of the Gentiles that had not been a people, were a gracious
“calling of things which are not, as though they were,” giving being
to things that were not. This expreſſes the ſovereignty of God, and his
abſolute power and dominion ; a mighty ſtay to faith, when all other
props fink and totter.
It is the holy wiſdom and policy of faith, to faſten particularly on that
in God, which is accommodated to the difficulties where with it is to
wreſtle, and will moſt effectually anſwer the objećtions. It is faith in-
deed to build upon the all-ſufficiency of God for the accompliſhment of
that which is impoſſible to any thing but that all-ſufficiency.
Thus Abraham became “the father of many nations before him
whom he believed ;” that is, in the eye and account of God; or like him
whom he believed; as God was a common Father, ſo was Abraham. It
is by faith in God that we become accepted of him, and conformable to
him. -
II. How he believed. He here greatly magnifies the ſtrength of
Abraham’s faith, in ſeveral expreſſions. .
Rºss w.
/* 1. Against hope, he believed in hope, v. 18. There was a hope againſt
ties that lie in the way of a promiſe.
The Caſe of Abraham.
him, a natural hope ; all the arguments of ſenſe and reaſon and experi-
ence, which in ſuch caſes uſually beget and ſupport hope, were againſt
him ; no ſecond cauſes ſmiled upon him, or in the leaſt favoured his
hope; but againſt all thoſe inducements to the contrary, he believed ;
for he had a hope for him ; he believed in hope, which aroſe, as his faith
did, from the confideration of God’s all-ſufficiency.
“That he might become the father of many nations.” Therefore
God, by his almighty grace, enabled him thus to believe againſt hope,
that he might paſs for a pattern of great and ſtrong faith to all genera-
tions. It was fit that he, who was to be the father of the faithful, ſhould
have ſomething more than ordinary in his faith; that in him faith ſhould
be ſet in its higheſt elevation, and ſo the endeavours of all ſucceeding
believers be dire&ted, raiſed, and quickened. Or this is mentioned as the
matter of the promiſe that he believed ; and he refers to Gen. 15. 5. So
shall thy seed be, as the ſtars of heaven, ſo innumerable, ſo illuſtrious.
This was that which he believed, when “it was counted to him for
righteouſneſs,” v. 6. And it is obſervable, that that particular inſtance
of his faith was against hope, againſt the ſurmiſes and ſuggeſtions of his
unbelief. He had juſt before been concluding hardly that he ſhould go
childleſs, that one born in his houſe was his heir ; (v. 2, 3.) and that
unbelief was a foil to his faith, and beſpeaks it a believing against hope.
2. “Being not weak in faith, he confidered not his own body,” v. 19.
Obſerve, His own body was now dead, become utterly unlikely to beget
a child, though the new life and vigour that God gave him continued
after Sarah was dead, witneſs his children by Keturah. When God in-
tends ſome ſpecial bleſfing, ſome child of promiſe, for his people, he com-
monly puts a ſentence of death upon the bleſfing itſelf, and upon all the
ways that lead to it. Joſeph muſt be enſlaved and impriſoned before he
be advanced. But Abraham did not confider this, 3 xareyónas—he did not
dwell in his thoughts upon it. He ſaid indeed, “Shall a child be born
to him that is a hundred years old * Gen. 17. 17. But that was the
language of his admiration, and his defire to be further ſatisfied, not of
his doubting and diſtruſt : his faith paſſed by that confideration, and
thought of nothing but the faithfulneſs of the promiſe, with the contem-
plation whereof he was ſwallowed up, and this kept up his faith. “Being
not weak in faith, he conſidered not.” It is mere weakneſs of faith,
that makes a man lie poring upon the difficulties and ſeeming impoſſibili-
Though it may ſeem to be the
wiſdom and policy of carnal reaſon, yet it is the weakneſs of faith, to
look into the bottom of all the difficulties that ariſe againſt the promiſe.
3. “He staggered not at the promiſe of God through unbelief,”
(v. 20.) and he therefore staggered not, becauſe he confidered not the
frowns and diſcouragements of ſecond cauſes ; # 3.2×giºn—he disputed
not ; he did not hold any ſelf-conſultation about it, did not take time to
confider whether he ſhould cloſe with it or no, did not heſitate or
ſtumble at it, but by a reſolute and peremptory ačt of his ſoul, with a
holy boldneſs, ventured all upon the promiſe. He took it not for a
point that would admit of argument or debate, but preſently determined
it as a ruled caſe, did not at all hang in ſuſpenſe about it ; he staggered
not through unbeligſ. Unbelief is at the bottom of all our ſtaggerings at
God’s promiſes. It is not the promiſe that fails, but our faith that fails
when we ſtagger.
4. “He was strong in faith, giving glory to God,” ivsövvæp.40%—he
was strengthened in faith, his faith got ground by eacercise—crescit eundo.
Though weak faith ſhall not be rejected, the bruiſed reed not broken, the
ſmoking flax not quenched, yet strong faith ſhall be commended and ho-
noured. The strength of his faith appeared in the vićtory it won over
his fears.
And hereby he gave glory to God, for as unbelief diſhonours God by
making him a liar, (1 John 5, 10.) ſo faith honours God, by ſetting to
its ſeal, that he is true, John 3. 33. Abraham’s faith gave God the
glory of his wiſdom, power, holineſs, goodneſs, and eſpecially of his faith-
fulneſs, resting upon the word that he had ſpoken. Among men we
ſay, “He that trusts another, gives him credit, and honours him by
taking his word;” thus Abraham gave glory to God by truſting him.
We never hear our Lord Jeſus commending any thing ſo much as great
faith; (Matth. 8, 10, and 15, 28.) therefore God gives honour to
faith, great faith, becauſe faith, great faith, gives honour to God.
5. He was “fully perſuaded that what God had promiſed he was
able alſo to perform,” ºrangopogoffels—was carried on with the greatest conft-
dence and aſſurance; it is a metaphor taken from ſhips that came into
the harbour with full ſail. Abraham ſaw the ſtorms of doubts and fears
and temptations likely to riſe againſt the promiſe, upon which many a one
A. D. 58,
Juſtification and its Effects.
ROMANS, IV, V.
would have ſhrunk back, and lain by for fairer days, and waited a ſmiling
gale of ſenſe and reaſon. But Abraham, having taken God for his
Pilot, and the promiſe for his card and compaſs, reſolves to weather his
point, and like a bold adventurer ſets up all his ſails, breaks through all,
the difficulties, regards neither winds nor clouds, but truſts to the ſtrength
of his bottom and the wiſdom and faithfulneſs of his Pilot, and bravely |
makes to the harbour, and comes home an unſpeakable gainer. Such #
was his full perſuaſion, and it was built on the omnipotence of God :
he was able. Our waverings riſe mainly from our diſtruſt of the divine
power ; and therefore to fix us, it is requiſite we believe not only that
he is faithful, but that he is able, that hath promiſed.
“And therefore it was imputed to him for righteouſneſs,” v. 22.
Becauſe with ſuch a confidence he ventured his all in the divine promiſe,
God graciouſly accepted him ; and not only anſwered, but outdid his ex-
pećtation. This way of glorifying God by a firm reliance on his bare |
promiſe, was ſo very agreeable to God’s deſign, and ſo very conducive to
his honour, that he graciouſly accepted it as a righteouſneſs, and juſti-
fied him, though there was not that in the thing itſelf, which could
merit ſuch an acceptance. This ſhews why faith is choſen to be the
prime condition of our juſtification, becauſe it is a grace that of all other
gives glory to God.
23. Now it was not written for his ſake alone, that
it was imputed to him : 24. But for us alſo, to whom it
ſhall be imputed, if we believe on him who raiſed up
Jeſus our Lord from the dead, 25. Who was delivered
for our offences, and was raiſed again for our juſtification.
In the cloſe of the chapter, he applies all to us; and having abun.
dantly proved that Abraham was juſtified by faith, he here concludes
that his juſtification was to be the pattern or ſampler of our’s.
It was not written for his ſake alone. It was not intended only for an
hiſtorical commendation of Abraham, or a relation of ſomething peculiar
to him ; (as ſome antipaedobaptiſts will needs underſtand that circumciſion
was a seal of the righteousness of the faith, (v. 1 1.) only to Abraham
himſelf and no other;) no, the ſcripture did not intend hereby to de-
ſcribe ſome fingular way of juſtification that belonged to Abraham as his
prerogative. The accounts we have of the Old Teſtament ſaints were
not intended for hiſtories only, barely to inform and divert us, but for
precedents to dire&ts us, for enſamples, (1 Cor. 10, 11.) for our learn-
ing, ch. 15. 4. And this particularly concerning Abraham was written
jor us alſo, to aſſure us what that righteouſneſs is, which God requireth
and accepteth to our ſalvation ; for us alſo, that are mean and vile, that
come ſo far ſhort of Abraham in privileges and performances; us Gen-
tiles as well as the Jews, for the bleſfing of Abraham comes upon the
Gentiles through Chriſt ; for us on whom the ends of the world are
come, as well as for the patriarchs; for the grace of God is the ſame
yeſterday, to-day, and for ever.
His application of it is but ſhort. Only we may obſerve,
1. Our common privilege ; it ſhall be imputed to us, that is, righte-
ouſneſs ſhall ; the goſpel-way of juſtification is by an imputed righteouſ-
neſs, ačaxe. Aoyiša Soci—it shall be imputed; he uſes a future verb, to
fignify the continuation of this mercy in the church, that as it is the ſame
now, ſo it will be while God has a church in the world, and there are
any of the children of men to be juſtified ; for there is a fountain opened
that is inexhauſtible.
2. Our common duty, the condition of this privilege, and that is be-
lieving. The proper objećt of this believing is a divine revelation ; the
revelation to Abraham was concerning a Chriſt to come, the revelation
to us is concerning a Chriſt already come, which difference in the revela-
tion does not alter the caſe.
Abraham believed the power of God in raiſing up an Iſaac from the
dead womb of Sarah ; we are to believe the ſame power exerted in a ||
higher inſtance, the reſurre&tion of Chriſt from the dead. The reſurrec-
tion of Iſaac was in a figure, (Heb. 11. 19.) the reſurreótion of Chriſt
was real. Now we are to believe on him that raiſed up Chriſt ; not
only believe his power, that he could do it, but depend upon his grace
in raiſing up Chriſt as our Surety; ſo he explains it, v. 25. where we
have a brief account of the meaning of Chriſt’s death and reſurre&tion,
which are the two main hinges on which the door of ſalvation turns.
(1.) He was delivered for our offences. God the Father delivered
him, he delivered up himſelf as a Sacrifice for fin ; he died indeed as a
malefactor, becauſe he died for fin; but it was not his own fin, but the
fins of the people ; he died to make atonement for our fins, to expiate
our guilt, to ſatisfy divine juſtice.
(2.) He was raised again for our justification, for the perfecting and
completing of our juſtification. By the merit of his death he paid our
debt, in his reſurre&tion he took out our acquittance ; when he was
buried, he lay a Priſoner in execution for our debt, which as a Surety he
had undertaken to pay; on the third day an angel was ſent to roll away
the ſtone, and ſo to diſcharge the Priſoner, which was the greateſt aſ-
ſurance poſſible that divine juſtice was ſatisfied, the debt paid or elſe he
would never have releaſed the Priſoner; and therefore the apoſtle puts a
ſpecial emphaſis on Chriſt's reſurrečtion; it is Chriſt that died, gea 7"&e
ther that is risen again, ch. 8. 34. -
So that upon the whole matter it is very evident, that we are not juſ-
tified by the merit of our own works, but by a fiducial obediencial depen-
dence upon Jeſus Christ and his righteouſneſs, as the condition on our
part of our right to impunity and ſalvation; which was the truth that
Paul in this and the foregoing chapter had been fixing as the great
ſpring and foundation of all our comfort. -
CHAP. V.
The apostle having, made his point, and fully proved justification by faith,
tº this chapter proceeds in the explication, illustration, and application, of
that truth. I. He shews the fruits of justification, v. 1..5. II. He
shºws the fountain and foundation of justification in the death of Jesus
Christ, which he discourses of at large in the rest of the chapter.
1. Tºº being juſtified by faith, we have peace
with God through our Lord Jeſus Chriſt: 2. By
whom alſo we have acceſs by faith into this grace wherein
we ſtand, and rejoice in hope of the glory of God. 3.
And not only ſo, but we glory in tribulations alſo; know-
ing that tribulation worketh patience; 4. And patience,
experience; and experience, hope : 5. And hope maketh
not aſhamed ; becauſe the love of God is ſhed abroad in
our hearts by the Holy Ghoſt which is given unto us.
The precious benefits and privileges which flow from juſtification, are
ſuch as ſhould quicken us all to give diligence to make it ſure to ourſelves
that we are juſtified, and then to take the comfort it renders to us, and
to do the duty it calls for from us. The fruits of this tree of life are
exceeding precious.
I. We have peace with God, v. 1. It is fin that breeds the quarrel
between us and God, creates not only a ſtrangeneſs, but an enmity; the
holy righteous God cannot in honour be at peace with a finner, while he
continues under the guilt of fin. . Juſtification takes away the guilt, and
ſo makes way for peace. ...And ſuch are the benignity and good will of
God to man, that, immediately upon the removing of that obstacle, the
peace is made. By faith we lay hold on God’s arm, and on his ſtrength,
and ſo are at peace, Iſa. 27. 4, 5. There is more in this peace than
barely a ceſſation of enmity, there is friendſhip and loving kindneſs, for
God is either the worſt Enemy or the best Friend.
Abraham being justified by faith, was called the friend of God, (Jam.
2. 23.) which was his honour, but not his peculiar honour; Christ has
called his diſciples friends, John 15. 13.15. And ſurely a man needs
no more to make him happy than to have God his Friend
But this is through our Lord Jesus Christ; through him as the great
Peace-maker, the Mediator between God and man, that bleſſed Day’s-
man that has laid his hand upon us both. Adam, in innocency, had peace
with God immediately; there needed no ſuch Mediator; but to guilty
finful man it is a very dreadful thing to think of God out of Christ ;
for he is our Peace, Eph. 2. 14. not only the Maker, but the Matter
and Maintainer of our peace, Col. 1. 20.
II. “We have acceſs by faith into this grace wherein we stand,”
v. 2. This is a further privilege, not only peace, but grace, this grace,
this favour. - -
1. The ſaints’ happy state ; it is a state of grace, God’s loving-kind-
neſs to us, and our conformity to God ; he that hath God’s love and
God’s likeneſs, is in a state of grace. . Now into this grace we have acceſs,
Teodoyayhy—an introduction ; which implies that we were not born in
this state; we are by nature children of wrath, and the carnal mind is en-
mity against God; but we are brought into it. We could not have got
afºs
jº sº º
‘A. D. 58, *
into it of ourſelves, nor have conquered the difficulties in the way, but
we have a manudućtion, a leading by the hand; are led into it, as blind,
or lame, or weak people are led ; are introduced as pardoned offenders ;
are introduced by ſome favourite at court to kiſs the king’s hand, as
strangers, that are to have audience, are condućted. *
IIgoazywyhy #ax}xapasy—We have had access. He ſpeaks of thoſe that
are already brought out of a state of nature into a state of grace. Paul,
in his converſion, had this acceſs; then he was made nigh; Barnabas in-
troduced him to the apostles, (A&ts 9. 27.) and there were others that
led him by the hand to Damascus, (v. 8.) but it was Christ that intro-
duced and led him by the hand into this grace,
By whom we have acceſs by faith; by Christ as the Author and princi-
pal Agent; by faith, as the means of this acceſs. Not by Christ, in con-
fideration of any merit or deſert of our’s ; but in conſideration of our
believing dependence upon him, and reſignation of ourſelves to him.
2. Their happy flanding in this ſtate ; wherein we stand. Not only
wherein we are, but wherein we stand : a poſture that denotes our diſ-
charge from guilt ; we stand in the judgment ; (Pſ. 1. 5.) not caſt
as convićted criminals, but our dignity and honour ſecured ; not thrown
to the ground as abjećts. The phraſe denotes alſo our progreſs ;
while we ſtand, we are going ; we muſt not lie down as if we had al-
ready attained, but ſtand, as thoſe that are preſſing forward, ſtand,
as ſervants attending on Chriſt our Maſter. The phraſe denotes, fur-
ther, our perſeverance ; we ſtand firm and ſafe, upheld by the power
of God, ſtand, as ſoldiers ſtand, that keep their ground, not borne down
by the power of the enemy. It denotes not only our admiſſion to, but
our confirmation in, the favour of God. It is not in the court of
heaven as in earthly courts, where high places are ſlippery places; but
we ſtand in a humble confidence of this very thing, “that he who has
begun the good work, will perform it,” Phil. 1. 6.
III. We rejoice in the hope of the glory of God. Befide the happineſs
in hand, there is a happineſs in hope, the glory of God, the glory which
God will put upon the ſaints in heaven; glory which will confiſt in the
viſion and fruition of God.
1. Thoſe, and thoſe only, “that have acceſs by faith into the grace
of God” now, may hope for the glory of God hereafter. There is no
good hope of glory but what is founded in grace ; grace is glory begun,
the earneſt and aſſurance of glory. He will give grace and glor
Pſ. 84. 11. gtory gºve g glory,
2. Thoſe who hope for the glory of God hereafter, have enough to
rejoice in now. It is the duty of thoſe that hope for heaven to rejoice
in thoſe hopes.
IV. We glory in tribulations also ; not only notwithstanding our tribu-
lations, (thoſe do not hinder our rejoicing in hope of the glory of God,)
but even in our tribulations, as thoſe are working for us the weight of
glory, 2 Cor. 4. 17. w
Obſerve, What a growing increaſing happineſs the happineſs of the
faints is ; not only so. One would think, ſuch peace, ſuch grace, ſuch
glory, and ſuch a joy in hope of it, were more than ſuch poor undeſerving
creatures as we are could pretend to ; and yet it is not only ſo, there are
more inſtances of our happineſs ; we glory in tribulations also ; eſpecially
tribulations for righteousness' sake; which ſeemed the greateſt objećtion
againſt the ſaints’ happineſs; whereas really their happineſs did not only
confift with, but take riſe from, thoſe tributalions.
that they were counted worthy to ſuffer,” Aćts 5. 41.
This being the hardeſt point, he ſets himſelf to ſhew the grounds and
reaſons of it. How come we to glory in tribulations 2 Why, becauſe
tribulations, by a chain of cauſes, greatly befriend hope; which he ſhews
in the method of its influence.
“They rejoiced
grace of God working in and with the tribulation. It proves, and, by
proving, improves, patience ; as parts and gifts increaſe by exerciſe. It
is not the efficient cauſe, but yields the occaſion, as ſteel is hardened by
the fire. See how God “brings meat out of the eater, and ſweetneſs
out of the ſtrong !” That which worketh patience, is matter of joy; for
patience does us more good than tribulation can do us hurt. Tribulation
in itſelf worketh impatience ; but, as it is ſanétified to the ſaints, it
worketh patience.
2. Patience, experience, v. 4. It works an experience of God, and
the ſongs he gives in the night; the patient ſufferers have the greateſt
eaperience of the divine conſolations, which abound as afflićtions abound.
It works an experience of ourſelves. It is by tribulation that we make
an experiment of our own ſincerity, and therefore ſuch tribulations are
called trials. It works, oxº-an approbation, as he is approved, that
ROMANS, V.
Juſtification and its Effects.
has paſſed the teſt. Thus Job’s tribulation wrought patience, and that
patience produced an approbation, that still he holds fast his integrity,
Job 2. 3. * -
3. Experience, hope. He who, being thus tried, comes forth as gold,
will thereby be encouraged to hope. This experiment, or approbation,
is not ſo much the ground, as the evidence, of our hope, and a ſpecial
friend to it. Eaperience of God is a prop to our hope ; he that hath
delivered, doth and will. Eaperience of ourſelves helps to evidence our
fincerity.
4. This hope maketh not ashamed, it is a hope that will not deceive us.
Nothing confounds more than diſappointment. “Everlaſting ſhame
and confuſion will be cauſed by the periſhing of the expe&tation, but the
hope of the righteous ſhall be gladneſs,” Prov. 10. 28. See Pſ. 22. 5.—
71. 1. Or, It maketh not ashamed of our ſufferings. Though “we
are counted as the offscouring of all things, and trodden under foot as
the mire in the ſtreets :” yet, having hopes of glory, we are not ashamed
of theſe ſufferings. It is in a good cauſe, for a good Maſter, and in good
hope; and therefore we are not ashamed. We will never think our-
ſelves diſparaged by ſufferings that are likely to end ſo well.
Because the love of God is shed abroad. . This hope will not diſappoint
us, becauſe “it is ſealed with the Holy Spirit as a Spirit of love.” It
is the gracious work of “the bleſſed Spirit to ſhed abroad the love of
God in the hearts of all the ſaints.” The love of God, that is, the ſenſe
of God’s love to us, drawing out love in us to him again. Or, The
great effects of his love : (1.) Special grace; and (2.) The pleaſant
guſt or ſenſe of it. It is shed abroad, as ſweet ointment, perfuming the
ſoul; as rain watering it, and making it fruitful; the ground of all our
comfort and holineſs, and perſeverance in both, is laid in “the ſhedding
abroad of the love of God in our hearts;” it is that which conſtrains us,
2 Cor. 5. 14. Thus are we drawn and held by the bonds of love. Senſe
of God’s love to us, will make us not ashamed, either of our hope in him,
or our ſufferings for him.
6. For when we were yet without ſtrength, in due
time Chriſt died for the ungodly. 7. For ſcarcely for a
righteous man will one die : yet peradventure for a good
man ſome would even dare to die. 8. But God com-
mendeth his love towards us, in that, while we were yet
finners, Chriſt died for us. 9. Much more then, being
now juſtified by his blood, we ſhall be ſaved from wrath
t
i
|
|
!
t
|
| law fin was in the world; but fin is not imputed when
t
|
ſ
ſ
through him. 10. For if when we were enemies, we
were reconciled to God by the death of his Son, much
more, being reconciled, we ſhall be ſaved by his life. 11.
And not only ſo, but we alſo joy in God through our
Lord Jeſus Chriſt, by whom we have now received the
atonement. 12. Wherefore, as by one man fin entered
into the world, and death by fin ; and ſo death paſſed
upon all men, for that all have ſinned. 13. (For until the
there is no law. 14. Nevertheleſs death reigned from
Adam to Moſes, even over them that had not finned after
the finilitude of Adam’s tranſgreſſion, who is the figure
of him that was to come : 15. But not as the offence, ſo
$ alſo is the free gift. For if through the offence of one
1. Tribulation worketh patience, not in and of itſelf, but the powerful ||
many be dead, much more the grace of God, and the gift
by grace, which is by one man, Jeſus Chriſt, hath abounded
unto many. 16. And not as it was by one that ſinned, ſo
is the gift; for the judgment was by one to condemna-
tion, but the free gift is of many offences unto juſtification.
17. For if by one man’s offence, death reigned by one;
much more they who receive abundance of grace and of
the gift of righteouſneſs ſhall reign in life by one, Jeſus
Chriſt) 18. Therefore as by the offence of one judgment
came upon all men to condemnation; even ſo by the righ-
teouſneſs of one the free gift came upon all men unto juſ.
|tification of life. 19. For as by one man's diſobedience
A, D. 58,
The Firſt and the Second Adam.
ROMANS, V.
many were made ſinners, ſo by the obedience of one ſhall
many be made righteous. 20. Moreover the law entered,
that the offence might abound. But where fin abounded,
grace did much more abound ; 21. That as fin hath
reigned unto death, even ſo might grace reign through
righteouſneſs unto eternal life, by Jeſus Chriſt our Lord.
The apoſtle here deſcribes the fountain and foundation of juſtification
laid in the death of our Lord Jeſus. The ſtreams are very ſweet, but if
you run them up to the ſpring-head, you will find it to be Chriſt's dying
for us; it is in the precious ſtream of Chriſt’s blood that all theſe pri.
vileges come flowing to us; and therefore he enlarges upon the inſtance
of that love of God, which is shed abroad.
Three things he takes notice of for the explication and illuſtration of
this doćtrine. -
1. The perſons he died for, v. 6...8.
2. The precious fruits of his death, v. 9...11.
3. The parallel he runs between the communication of fin and death
by the firſt Adam, and of righteouſneſs and life by the ſecond Adam,
v. 12. to the end.
I. The charaćter we were under when Chriſt died for us :
1. We were without strength, (v. 6.) in a ſad condition; and, which
is worſe, altogether unable to help ourſelves out of that condition ; loſt,
and no viſible way open for our recovery; our condition deplorable and
in a manner deſperate ; and therefore our ſalvation is here ſaid to come
in due time. God’s time to help and ſave is when thoſe that are to be
ſaved are without strength, that his own power and grace may be the
more magnified, Deut. 32. 36. It is the manner of God to help at a
dead lift.
2. He died for the ungodly ; not only helpleſs creatures, and therefore
likely to periſh, but guilty finful creatures, and therefore deſerving to
periſh : not only mean and worthleſs, but vile and obnoxious; unworthy
or ſuch favour with the holy God. Being ungodly, they had need of
one to die for them, to ſatisfy for guilt, and to bring in a righteouſneſs.
This he illuſtrates (v. 7, 8.) as an unparalleled inſtance of love; herein
God’s thoughts and ways were above our’s. Compare John 15. 13, 14.
Greater love has no man.
(1.) One would hardly die for a righteous man, that is, an innocent
man, one that is unjuſtly condemned ; every body will pity ſuch a one,
but few will put ſuch a value upon his life, as either to hazard, or much
leſs to depoſit, their own in his ſtead.
(2.) It may be, one might perhaps be perſuaded to dieſor a good man,
that is, a uſeful man, that is more than barely a righteous man. Many
that are good themſelves, yet do but little good to others; but thoſe
that are uſeful, commonly get themſelves well beloved, and meet with
forme that in a caſe of neceſſity would venture to be their 3 yr. Jºvzoi—
would engage life for life, would be their bail, body for body. Paul was,
in this ſenſe, a very good man, one that was very uſeful, and he met with
fome, that for his life laid down their own necks, ch. 16.4. And yet
obſerve how he qualifies this ; it is but ſome that would do ſo, and it is a
daring ačt if they do it; it muſt be ſome bold venturing ſoul; and after
all, it is but a peradventure. -
(3.) But Christ died for sinners; (v. 8,) neither righteous nor good;
not only ſuch as are uſeleſs, but ſuch as were guilty and obnoxious ; not
only ſuch as there would be no loſs of, ſhould they periſh, but ſuch
whoſe deſtruction would greatly redound to the glory of God’s juſtice,
being malefactors and criminals that ought to die.
Some think he alludes to a common diſtinétion the Jews had of their
people into (Tſad-di-kim) righteous, (Hhas-fid-him) merciful, (Compare
Iſa. 57. 1.) and (Reſho-im) wicked.
Now herein God commended his love, not only proved and evidenced
his love, (he might have done that at a cheaper rate,) but he magnified
it, and made it illuſtrious. This circumſtance did magnify greatly and
advance his love, not only put it paſt diſpute, but rendered it the objećt
of the greateſt wonder and admiration ; “Now my creatures ſhall ſee
that I love them, I will give them ſuch an inſtance of it, as ſhall be with-
out parallel.” Commendeth his love, as merchants commend their goods
when they would put them off. This commending of his love was in
order “ to the ſhedding abroad of his love in our hearts by the Holy
Ghoſt.” He evidences his love in the moſt winning, affecting, endear-
ing, way imaginable.
While we were yet ſinners, implying, that we were not to be always
Vol. V. No. 97.
finners ºthere ſhould be a change wrought : for he died to save us, not
in ous fins, but from our fins; but we were 3yet sinners when he died
jor us. - -
(4.) Nay, which is more, we were enemies, (v. 10.) not only malefa&ors,
but traitors and rebels; in arms against the government; the worst kind
of malefačtors, and of all others the most obnoxious. The carnal mind
is not only an enemy to God, but enmity itſelf, ch. 8. 7. Col. 1. 21.
This enmity is a mutual enmily; God loathing the finner, and the
finner loathing God, Zech. 11.8. And that for ſuch as theſe Christ.
ſhould die, is ſuch a mystery, ſuch a paradox, ſuch an unprecedented
instance of love, that it may well be our buſineſs to eternity, to adore
and wonder at it ! This is a commendation of love indeed Justly might
he who had thus loved us, make it one of the laws of his kingdom, that
we should love our enemies.
II. The precious fruits of his death :
1. Justification and reconciliation are the firſt and primary fruit of
the death of Chriſt; We are justified by his blood, (v. 9.) reconciled by
his death, v. 10. Sin is pardoned, the finner accepted as righteous, the
quarrel taken up, the enmity ſlain, an end made of iniquity, and an ever-
laſting righteouſneſs brought in. This is done, that is, Chriſt has done
all that was requiſite on his part to be done in order hereunto, and imme-
diately upon our believing, we are a&tually put into a ſtate of justification
and reconciliation. zº.
Justifted by his blood. Our justification is aſcribed to the blood of
Christ, becauſe without blood there is no remission, Heb. 9. 22. The
blood is the life, and that muſt go to make atonement. In all the pro-
pitiatory ſacrifices, the ſprinkling of the blood was of the eſſence of the
ſacrifice. It was the blood that made an atonement for the ſoul, Lev.
17. 11. •
2. From hence reſult ſalvation from wrath ; ſaved from wrath, (v. 9.)
ſaved by his life, v. 10. When that which hinders our ſalvation is taken
away, the ſalvation muſt needs follow. Nay, the argument holds very
ſtrongly ; If God juſtified and reconciled us when we were enemies, and
put himſelf to ſo much charges to do it, “ much more will he ſave us
when we are juſtified and reconciled.” He that has done the greater,
which is, of enemies to make us friends, will certainly do the leſſer,
which is, when we are friends to uſe us friendly, and to be kind to us.
And therefore the apoſtle, once and again, ſpeaks of it with a much more.
He that hath digged ſo deep to lay the foundation, will, no doubt,
build upon that foundation. - T &
We shall be ſaved from wrath, from hell and damnation. It is the
wrath of God, that is the fire of hell; the wrath to come, ſo it is called,
1 Theſſ. 1. 10. The final juſtification and abſolution of believers at
the great day, together with the fitting and preparing of them for it, .
are the ſalvation from wrath here ſpoken of ; it is the perfecting of the
work of grace. -
Reconciled by his death, ſaved by his life. His life here ſpoken of, is
not to be underſtood of his life in the fleſh, but his life in heaven, that
life which enſued after his death. Compare ch. 14. 9. He was dead,
and is alive, Rev. 1. 18. We are reconciled by Chriſt humbled, we are
Javed by Chriſt exalted. The dying Jeſus laid the foundation, in ſatisfy-
ing for fin, and ſlaying the enmity, and ſo making us ſalvable ; thus is,
the partition-wall broken down, atonement made, and the attainder reverſed ;
but it is the living Jeſus that perfects the work, he lives to make interceſ:
ſon, Heb. 7. 25. It is Chriſt in his exaltation, that by his word and
Spirit effectually calls and changes, and reconciles us to God, is our 4d-
vocate with the Father, and ſo completes and conſummates our ſalvation.
Compare ch. 4. 25. and 8. 34. Chriſt dying was the Teſlator, who be-
queathed us the legacy; but Chriſt living is the Executor, who pays it.
Now the arguing is very ſtrong; He that puts himſelf to the charge.
of purchaſing our ſalvation, will not decline the trouble of apply-
1Ing It. *
*. All this produces, as a further privilege, our joy in God, v. 11.
God is now ſo far from being a Terror to us, that he is our “Joy, and
our Hope in the day of evil,” Jer. 17, 17. We are reconciled and ſaved
from wrath. Iniquity, bleſſed be God, shall not be our ruin. And not .
only ſº, there is more in it yet, a conſtant ſtream of favours; we not only
go to heaven, but go to heaven triumphantly; not only get into the
harbour, but come in with full ſail ; we joy in God, not only ſaved from
his wrath, but ſolacing ourſelves in his love, and this through Jeſus Christ,
who is the Alpha and Omega, the Foundation-ſtone, and the Top-ſtone of
all our comforts and hopes ; not only our Salvation, but our Strength,
and our Song; and all this (which he repeats as a ſtring he loved to be
harping upon) by virtue of the atonement ; for by him we chriſtians, we
} 3. P.
A. D. 58,
believers, have now, now in goſpel-times, or now in this life, received the
atonement, which was typified by the ſacrifices under the ław, and is
an earneſt of our happineſs in heaven. “True believers do by Jeſus
Chriſt receive the atonement.” Receiving the atonement is our actual
reconciliation to God in juſtification, grounded upon Chriſt’s ſatisfac-
tlOn. - *
To receive the atonement is, #
(1.) To give our conſent to the atonement, approving of, and agree-
ing to, thoſe methods which Infinite Wiſdom hath taken of ſaving a
guilty world by the blood of a crucified Jeſus, being willing and glad to
be ſaved in a goſpel-way, and upon goſpel-terms. . . º
(2.) To take the comfort of the atonement, which is the fountain and
foundation of our joy in God. Now we joy in God, now we do indeed
receive the atonement, xxv.24,evol-glorying in it. God hath received the
atonement; (Matth. 3. 17.-17. 5.—28, 2.) if we but receive it, the
work is done. . * amº º
III. The parallel that the apoſtle runs between the communication of
fin and death by the firſt Adam, and of righteouſneſs and life by the fe-
cond Adam, (v. 12. to the end,) which not only illuſtrates the truth he
is diſcourfing of, but tends very much to the commending of the love of
God, and the comforting of the hearts of true believers; in ſhewing
a correſpondence between our fall and our recovery ; and not only a
like, but a much greater, power in the ſecond Adam to make ué happy
than there was in the firſt to make us miſerable.
Now for the opening of this, obſerve,
1. A general truth É. down as the foundation of his diſcourſe—That
Adam was a type of Chriſt; (v. *} Who is the figure of him that was
to come. Chriſt is therefore called the last Adam, 1 Cor. 15.45. Com-
pare v. 22. In this, Adam was a type of Chriſt, that in the covenant-
tranſa&tions that were between God and him, and in the conſequent
events of thoſe tranſačtions, Adam was a public perſon; God dealt with
Adam, and Adam ačted as ſuch a one, as a common father and fačtor,
root and repreſentative, of and for all his poſterity; ſo that what he did
in that ſtation, as agent for us, we may be ſaid to have done in him ; and
what was done to him, may be ſaid to have been done to us in him.
Thus Jeſus Chriſt, the Mediator, ačted as a public Perſon, the Head of
all the ele&t; dealt with God for them, as their Father, Fačtor, Root,
and Repreſentative; died for them, roſe for them, entered within the
veil for them, did all for them. When Adam failed, we failed with
him; when Chriſt performed, he performed for us. Thus was Adam
rūnos má pºšAAovros—the figure of him that was to come, to come to repair
that breach which Adam had made.
2. A more particular explication of the parallel. In which obſerve,
(1.) How Adam, as a public perſon, communicated fin and death to
all his poſterity; (v. 12.) By one man ſin entered. We ſee the world
under a deluge of fin and death, full of iniquities, and full of calamities.
Now, it is worth while to inquire what is the ſpring that feeds it, and
you will find that to be the general corruption of nature; and at what
gap it entered, and you will find that to have been Adam’s firſt fin. . . It
was by one man, and he the firſt man; for if any had been before him,
they would have been free : that one man from whom, as from the root,
we all ſpring.
[1..] By him sin entered. When God pronounced all very good,
§ 1. 31.) there was no fin in the world; it was when Adam ate
orbidden fruit, that fin made its entry. Sin had before entered into the
world of angels, when many of them revolted from their allegiance, and
left their firſt eſtate ; but it never entered into the world of mankind till
Adam finned ; entered as an enemy, to kill and deſtroy ; as a thief, to
rob and deſpoil; and a diſmal entry it was. Then entered the guilt of
Adam’s fin imputed to poſterity, and a general corruption and depraved-
neſs of nature.
'Ep &—for that, ſo we read it; rather, in whom all have finned.
Sin entered into the world by Adam, for in him we all finned. As
(1 Cor. 15. 22.) in Adam all die; ſo here, in him all have sinned : for
it is agreeable to the law of all nations, that the aëts of a public perſon
are accounted their’s whom they repreſent; and what a whole body
does, every member of the ſame body may be ſaid to do.
aćted thus as a public perſon, by the ſovereign ordination and appoint-
ment of God, and yet that founded upon a natural neceſſity; for God,
as the Author of nature, had made this the law of nature, that man ſhould
beget in his own jikeneſs, and ſo the other creatures. In Adam there-
fore, as in a common receptacle, the whole nature of man was repoſited,
from him to flow down in a channel to his poſterity; for all mankind is
made of one blood, (A&ts 17. 26.) ſo that according as this nature
ROMANS, V.
Now Adam
The Firſt and the Second Adam.
proves through his ſtanding or falling, before he puts it out of his hands,
accordingly it is propagated from him. Adam therefore finning and
falling, the nature became guilty and corrupted, and is ſo derived. Thus
in him all have sinned. *
[2.] Death by sin : for death is the wages of fin. Sin, when it is
finiſhed, brings forth death. When fin came, of courſe death came along
with it. Death is here put for all that miſery which is the due deſert
of fin, temporal, ſpiritual, eternal death. If Adam had not finned, he
had not died : the threatening was, “ In the day thou eateſt thou ſhalt
ſurely die,” Gen. 2. 17. j
So death paſſed, a ſentence of death was paſſed, as upon a criminal,
3%A0sy—paſſed through all men, as an infectious diſeaſe paſſes through a
town, ſo that none can eſcape it. It is the univerſal fate, without excep-
tion, death paſſes upon all. There are common calamities incident to
human life, which do abundantly prove this. *
Death reigned, v. 14. He ſpeaks of death as a mighty prince, and
his monarchy the moſt abſolute, univerſal, and laſting monarchy. None
are exempted from its ſceptre; it is a monarchy that will ſurvive all
other earthly rule, authority, and power, for it is the laſt enemy, I Cor.
15. 26. Thoſe ſons of Belial that will be ſubječt to no other rule, can-
not avoid being ſubječt to this.
Now all this we may thank Adam for ; from him fin and death de-
ſcend. Well may we ſay, as that good man, obſerving the change that
a fit of ſickneſs had made in his countenance, O Adam / what haſt thou
done :
Further, to clear this, he ſhews, that fin did not commence with the
law of Moſes, but was in the world, until, or before, that law ; therefore
that law of Moſes is not the only rule of life; for there was a rule, and
that rule tranſgreſſed, before the law was given. It likewiſe intimates
that we cannot be juſtified by our obedience to the law of Moſes, any
more than we were condemned by and for our diſobedience to it. Sin was
in the world before the law; witneſs Cain’s murder, the apoſtaſy of the
old world, the wickedneſs of Sodom.
First, His inference from hence, is, Therefore there was a law : for
sin is not imputed where there is no law. Original fin is a want of con-
Jormity to, and actual fin is a tranſgreſſion of the law of God : therefore
all were under ſome law.
Secondly, His proof of it, is, Death reigned from Adam to Moſès,
v. 14. It is certain that death could not have reigned, if fin had not
ſet up the throne for him. This proves that fin was in the world before
the law, and original fin, for death reigned over thoſe that had not finned
any ačtual fin, that “ had not finned after the fimilitude of Adam’s tranſ-
greſſion,” never finned in their own perſons, as Adam did ; which is to
be underſtood of infants, that were ſiever guilty of ačtual fin, and yet
died, becauſe Adam’s fin was imputed to them.
This reign of death ſeems eſpecially to refer to thoſe violent and extra-
ordinary judgments which were long before Moſes, as the deluge, and
the deſtruction of Sodom, which involved infants. It is a great proof of
| original fin, that little children, who were never guilty of any ačtual tranſ-
greſſion, are yet liable to very terrible diſeaſes, caſualties, and deaths;
which could by no means be reconciled with the juſtice and righteouſneſs
of God, if they were not chargeable with guilt.
(2.) How, in correſpondence to this, Chriſt, as a public Perſon, com-
municates righteouſneſs and life to all true believers that are his ſpiritual
ſeed. . And in this he ſhews not only wherein the reſemblance holds, but
ea abundanti, wherein the communication of grace and love by Chriſt
goes beyond the communication of guilt and wrath by Adam.
[1..] Wherein the reſemblance holds ; that is laid down moſt fully,
v. 18, 19.
First, “By the offence and diſobedience of one, many were made
finners, and judgment came upon all men to condemnation.” Where
obſerve,
1. That Adam’s fin was diſobedience ; diſobedience to a plain and
expreſs command : and it was a command of trial. The thing he did
was therefore evil, becauſe it was forbidden, and not otherwiſe ; but that
opened the door to other fins, though itſelf ſeemingly-ſmall.
2. That the malignity and poiſon of fin are very ſtrong and ſpreading,
elſe the guilt of Adam’s fin would not have reached ſo far, nor have been
ſo deep and long a ſtream. Who would think there ſhould be ſo much
evil in fin 2
3. That by Adam’s fin many are made finners: many, that is, all his
poſterity; ſaid to be many, in oppoſition to the one that offended. Made
finners, xzresºnaay. It denotes the making of us ſuch by a judicial ačt : .
we were caſt as finners by due courſe of law. - -
. . . . v.
A, D, 58.
4. That judgment is come to condemnation upon all thoſe that by
Adam’s diſobedience were made sinners. Being convićted, we are con-
demned. All the race of mankind lie under a ſentence, like an attainder
upon a family. There is judgment given and recorded againſt us in the
court of heaven; and if the judgment be not reverſed, we are likely to
fink under it to eternity.
Secondly, In like manner, by the righteouſneſs and obedience of one,
(and that one is Jeſus Chriſt, the ſecond Adam,) are many made righte.
ous, and ſo the free gift comes upon all. It is obſervable, how the apoſ.
tle inculcates this truth, and repeats it again and again, as a truth of very
great conſequence. Here obſerve,
1. The nature of Chriſt's righteouſneſs, how it is brought in ; it is
by his obedience. The diſobedience of the firſt Adam ruined us, the
obedience of the ſecond Adam ſaves us ; his obedience to the law of me-
diation, which was, that he ſhould fulfil all righteouſneſs, and then make
his ſoul an offering for fin. By his obedience to this law he wrought
out a righteouſneſs for us, ſatisfied God’s juſtice, and ſo made way for
us into his favour.
2. The fruit of it.
{º} There is a free gift come upon all men, it is made and offered pro-
miſcuouſly to all. The ſalvation wrought is a common salvation ; the
propoſals are general, the tender free; whoever will, may come, and take
of theſe waters of life. º
This free gift is to all believers, upon their believing, unto justification
of life. It is not only a juſtification that frees from death, but that en-
titles to life.
(2.) Many shall be made righteous ; many compared with one ; or
as many as belong to the election of grace; which, though but a few
as they are ſcattered up and down in the world, yet will be a great
many when they come all together. Karz;2000 oyrazi—they shall be con-
stituted righteous, as by letters patent. Now the antitheſis betwixt
theſe two, our ruin by Adam, and our recovery by Chriſt, is obvious
enough.
[2.] Wherein the communication of grace and love by Chriſt goes
beyond the communication of guilt and wrath by Adam ; and this he
ſhews, v. 15... 17. It is deſigned for the magnifying of the riches of
Chriſt’s love, and for the comfort and encouragement of believers, who,
confidering, what a wound Adam’s fin has made, might begin to deſpair
of a proportionable remedy.
His expreſſions are a little intricate, but this he ſeems to intend.
First, If guilt and wrath be communicated, much more ſhall grace and
love; for it is agreeable to the idea we have of the divine goodneſs, to
fuppoſe that he ſhould be more ready to ſave upon an imputed righteouſ-
meſs, than to condemn upon an imputed guilt : Much “more the grace
of God, and the gift by grace.” God’s goodneſs is, of all his attri-
butes, in a ſpecial manner his glory, and it is that grace that is the root,
(his favour to us in Chriſt,) and the gift is by grace. We know that
God is rather inclined to ſhew mercy; puniſhing is his ſtrange work.
Secondly, If there were ſo much power and efficacy, as it ſeems there
were, in the fin of a man, who was of the earth, earthy, to condemn us;
much more are there power and efficacy in the righteouſneſs and grace
of Chriſt, who is the Lord from heaven, to juſtify and ſave us. The
one man that ſaves us, is Jeſus Chriſt. Surely Adam could not propa-
gate ſo ſtrong a poiſon, but Jeſus Chriſt could propagate as ſtrong an
antidote, and much ſtronger.
Thirdly, It is but the guilt of one ſingle offence of Adam’s that is
laid to our charge ; the judgment was # työs is cardºgluz, by one, that is,
by one offence, v. 16, 17. Margin. But from Jeſus Chriſt we receive
and derive an “abundance of grace, and of the gift of righteouſneſs.”
The ſtream of grace and righteouſneſs is deeper and broader than the
ftream of guilt; for this righteouſneſs doth not only take away the guilt
of that one offence, but of many other offences, even of all. God in
Chriſt forgives all treſpaſſes, Col. 2. 13. e º
Fourthly, By Adam's fin death reigned; but by Chriſt’s righteouſ.
neſs there is not only a period put to the reign of death, but believers are
preferred to reign in life, v. 17. In and by the righteouſneſs of Chriſt,
we have not only a charter of pardon, but a patent of honour ; are not
only freed from our chains, but, like Joſeph, advanced to the ſecond
chariot, and made unto our God kings and prieſts ; not only pardoned,
but preferred. See this obſerved, Rev. 1.5, 6–5. 9, 10. We are by
Chriſt and his righteouſneſs entitled to, and inſtated in, more and greater
privileges than we loſt by the offence of Adam. The plaſter is wider
than the wound, and more healing than the wouad is killing. •
Lastly, In the two laſt verſes he ſeems to anticipate an objećtion
ROMANS, WI.
*
%f Grace.
• *- : *
* ...ºf
The Influêº
& & 3&
which is expreſſed Gal. 3. 19. Wherefore then ſeñº law 2 An-
ſwer, ºś.
1. “'The law entered, that the offence might abound:; Not to make
| fin to abound the more in itſelf, otherwiſe than as sin takes occasion by
the commandment ; but to diſcover the abounding sinfulness of it. The
i glaſs diſcovers the ſpots, but does not cauſe them. When the command-
ment came into the world, sin revived; as the letting in of a clearer light
into a room diſcovers the duſt and filth which were there before, but
were not ſeen. It was like the ſearching of a wound, which is neceſſary
to the cure. The effence, tº maegulawao-that offence, the sin of Adam,
the extending of the guilt of it to us, and the effect of the corruption in
. º the abounding of that offence which appeared upon the entry of
the law. *-
2. That grace might much more abound ; that the terrors of the law
might make goſpel-comforts ſo much the ſweeter. Sin abounded among
the Jews; and to thoſe of them that were converted to the faith of
Chriſt did not grace much more abound in the remitting of ſo much
guilt, and the ſubduing of ſo much corruption? The greater the ſtrength
of the enemy, the greater the honour of the conqueror.
This abounding of grace he illuſtrates, v. 21. As the reign of a tyrant
and oppreſſor is a foil to ſet off the ſucceeding reign of a juſt and gentle
Prince, and to make it the more illuſtrious; ſo doth the reign of fin ſet
off the reign of grace. Sin reigned unto death, it was a cruel, bloody
reign ; but #. reigns to life, eternal life, and this through righteouſneſs,
righteouſneſs imputed to us for juſtification, implanted in us for ſanétifi-
cation; and both by Jeſus Chriſt our Lord, through the power and
efficacy of Chriſt the great Prophet, Prieſt, and King, of his church.
CHAP. VI.
The apostle having at large asserted, opened, and proved, the great doc-
trine of justification by faith, for fear lest any should suck poison out of
that sweet flower, and turn that grace of God into wantonness and licen-
tiousness, he, with a like zeal, copiousness of expression, and cogency of
argument, presses the absolute necessity of sanctification and a holy life,
as the inseparable fruit and companion of justification ; for wherever Je-
sus Christ is made of God unto any soul righteousness, he is made of God
unto that soul sanctification, I Cor. 1. 30. The water and the blood came
streaming together out of the pierced side of the dying Jesus. And what
God hath thus joined together, let not us dare to put asunder.
1. W HAT ſhall we ſay then : Shall we continue in ſin,
that grace may abound ; 2. God forbid. How
ſhall we, that are dead to ſin, live any longer therein 3.
Know ye not, that ſo many of us as were baptized into
Jeſus Chriſt were baptized into his death ; 4. Therefore
we are buried with him by baptiſm into death: that like
as Chriſt was raiſed up from the dead by the glory of the
Father, even ſo we alſo ſhould walk in newneſs of life. 5.
For if we have been planted together in the likeneſs of
his death, we ſhall be alſo in the likeneſs of his reſurrec-
tion: 6. Knowing this, that our old man is crucified
with him, that the body of fin might be deſtroyed, that
henceforth we ſhould not ſerve ſin. 7. For he that is
dead is freed from ſin. 8. Now if we be dead with Chriſt,
we believe that we ſhall alſo live with him: 9. Knowing that
Chriſt being raiſed from the dead dieth no more; death hath
no more dominion over him. 10. For in that he died, he
died unto fin once: but in that he liveth, he liveth unto
God. 11. Likewiſe reckon ye alſo yourſelves to be dead
indeed unto fin, but alive unto God through Jeſus Chriſt
our Lord. 12. Let not fin therefore reign in your mor-
tal body, that ye ſhould obey it in the luſts thereof. 13.
Neither yield ye your members as inſtruments of unrigh-
teouſneſs unto fin; but yield yourſelves unto God; as thoſe
that are alive from the dead; and your members as in-
ſtruments of righteouſneſs unto God. 14. For ſin ſhall
**
/




A. D. 58.
not have dominion over you : for ye are not under the
law, but under grace. 15. What then Shall we fin, be-
cauſe we are not under the law, but under grace? God
forbid, 16. Know ye not, that to whom ye yield your-
ſelves ſervants to obey, his ſervants ye are whom ye obey;
whether of fin unto death, or of obedience unto righteouſ.
neſs? 17. But God be thanked, that ye were the ſervants
of fin, but ye have obeyed from the heart that form of
oćtrine which was delivered you. 18. Being then made
free from fin, ye became the ſervants of righteouſneſs.
19. I ſpeak after the manner of men, becauſe of the infir-
mity of your fleſh. For as ye have yielded your members
fervants to uncleanneſs and to iniquity unto iniquity;
even ſo now yield your members ſervants to righteouſneſs
unto holineſs. 20. For when ye were the ſervants of fin,
ye were free from righteouſneſs. 21. What fruit had ye
then in thoſe things, whereof ye are now aſhamed For
the end of thoſe things is death. 22. But now being made
free from fin, and become ſervants to God, ye have your
fruit unto holineſs, and the end everlaſting life. 23. For
the wages of ſin is death; but the gift of God is eternal
life through Jeſus Chriſt our Lord.
The apoſtle’s tranſition, which joins this diſcourſe with the former, is
obſervable, “ What shall we, ſay then P. v. 1. What uſe ſhall we make of
this ſweet and comfortable doćtrine : Shall we do evil that good may
come, as ſome ſay we do 2 ch. 3. 8. “Shall we continue in fin, that
grace may abound * Shall, we from hence take encouragement to fin
with ſo much the more boldneſs, becauſe the more fin we commit, the
more will the grace of God be magnified in our pardon 2 Is this a uſe to
be made of it * No, it is an abuſe, and the apoſtle ſtartles at the thought
of it; (v. 2.) “God forbid; far be it from us to think ſuch a thought.”
He entertains the objećtion as Chriſt did the Devil's blackeſt temptation;
(Matth. 4, 10.). Get thee hence, Satan. Thoſe opinions that give any
countenance to fin, or open a door to pračtical immoralities, how ſpeci-
9us and plauſible ſoever they be rendered, by the pretenſion of advancing
free grace, are to be rejećted with the greateſt abhorrence; for the truth
as it is in Jeſus, -is a truth according to godlineſs, Tit. 1. 1.
. The apoſtle is very full in preſſing the neceſſity of holineſs, in this
chapter, which may be reduced to two heads.
I. His exhortations to holineſs, which ſhew the nature of it.
II. His motives or arguments to enforce thoſe exhortations, which
ſhew the neceſſity of it.
For the firſt, We may hence obſerve the nature of ſančification, what
it is, and wherein it confiſts. In general it has two things in it, mor-
tification, and vivification ; dying to fin, and living to righteouſneſs;
elſewhere expreſſed by putting off the old man, and putting on the new;
ceaſing to do evil, and learning to do well.
1. Mortification, putting off the old man; ſeveral ways that is ex-
preſſed. -
(1.) We muſt live no longer in sin, (v. 2.) we muſt not be as we have
been, nor do as we have done. The time paſt of our life muſt ſuffice,
1 Pet. 4.3. Though there are none that live without fin, yet, bleſſed
be God, there are thoſe that do not live in sin; do not live in it as their
element, do not make a trade of it : that is to be ſanétified.
(2.), “The body of sin must be destroyed, v. 6. The corruption that
dwelleth in us is the body of sin, confiſting of many parts and members,
as a body. This is the root to which the axe muſt be laid. We muſt
not only ceaſe from the acts of fin; (that may be done through the in-
fluence of outward reſtraints, or other inducements;) but we muſt get
the vicious habits and inclinations weakened and deſtroyed : not only caſt
away the idols out of the ſančtuary, but the idols of iniquity out of the
heart.
“That henceforth we ſhould not ſerve fin.” The actual tranſgreſ.
fion is certainly in a great meaſure prevented by the crucifying and kill-
ing of the original corruption. Deſtroy the body of fin, and then,
though there ſhould be Canaanites remaining in the land, yet the Iſrael.
ites will not be ſlaves to them. It is the body of fin that ſways the
ſceptre, wields the iron rod; deſtroy that, and the yoke is broken. The
ROMANS, WI.
the dead,” v. 13.
cation of ourſelves to the Lord, giving our own ſelves to the Lord,
T he Influence of Grace.
deſtruction of Eglon the tyrant, is the deliverance of oppreſſed Iſrael
from the Moabites.
(3.) We must be dead indeed unto sin, v. 11. As the death of the
oppreſſor is a releaſe, ſo much more is the death of the oppreſſed, Job
3. 17, 18. Death brings a writ of eaſe to the weary. Thus muſt we
be dead to fin, obey it, obſerve it, regard it, fufil its will no more than
he that is dead doth his quondam taſkmaſters; be as indifferent to the
pleaſures and delights of fin, as a man that is dying is to his former diver-
fions. He that is dead is ſeparated from his former company, converſe,
buſineſs, enjoyments, employments, is not what he was, does not what
he did, has not what he had. Death makes a mighty change ; ſuch a
change doth ſanétification make in the ſoul, it cuts off all correſpondence
with fin. wº
(4.) “Sin muſt not reign in our mortal bodies, that we ſhould obey
it,” v. 12. Though fin may remain as an outlaw, though it may op-
preſs as a tyrant, yet let it not reign as a king. Let it not make laws,
nor preſide in councils, nor command the militia; let it not be uppermoſt
in the ſoul, ſo that we ſhould obey it. Though we may be ſometimes
overtaken and overcome by it, yet let us never be obedient to it in the
luſts thereof; let not finful luſts be a law to you, to which you would
yield a conſenting obedience. In the lusts thereof.-#y rais in Svaizis
&vrá. It refers to the body, not to fin. Sin lies very much in grati-
fying of the body, and humouring that. And there is reaſon implied
in that, your mortal body; becauſe it is a mortal body, and haſtening
apace to the duſt, therefore let not fin reign in it. It was fin that made
our bodies mortal, and therefore do not yield obedience to ſuch an
enemy. - t
(5.) We muſt not “ yield our members as inſtruments of unrighte-
ouſneſs,” v. 13. The members of the body are made uſe of by the cor-
rupt nature as tools, by which the wills of the fleſh are fulfilled ; but we
muſt not conſent to that abuſe. The members of the body are fearfully
and wonderfully made ; it is pity they ſhould be the Devil’s tools of un-
righteouſneſs unto ſin, inſtruments of the finful ačtions according to the
finful diſpoſitions. Unrighteouſneſs is unto ſin the finful acts confirm
and ſtrengthen the finful habits; one fin begets another; it is like the
letting forth of water, therefore leave it before it be meddled with. The
members of the body may perhaps, through the prevalency of tempta-
tion, be forced to be inſtruments of fin; but do not yield them to be ſo,
do not conſent to it. This is one branch of ſančtification, the mortifica-
tion of fin.
2. Vivification, or living to righteouſneſs; and what is that 2
(1.) It is to walk in newneſs of life, v. 4. Newneſs of life ſuppoſes
newneſs of heart, for out of it are the iſſues of life; and there is no way
to make the ſtream ſweet but by making the ſpring ſo. Walking in
ſcripture is put for the courſe and tenour of the converſation, which muſt
be new. Walk by new rules, toward new ends, from new principles;
make a new choice of the way; chooſe new paths to walk in, new leaders
to walk after, new companions to walk with : old things ſhould paſs.
away, and all things become new. The man is what he was not, does
what he did not.
(2.) It is to “be alive unto God through Jeſus Chriſt our Lord,”
v. 11. To converſe with God, to have a regard to him, a delight in him,
a concern for him, the ſoul upon all occaſions carried out toward him as
towards an agreeable objećt, in which it takes a complacency : this is to
be alive to God. The love of God reigning in the heart, is the life of the
ſoul towards God ; “Anima eſt ubi amat, non ubi animat—The ſoul is
where it loves rather than where it lives;” the affections and deſires alive
towards God.
Or, living (our life in the fleſh) unto God, to his honour and glory as
our end, by his word and will as our rule ; in all our ways to acknow-
ledge him, and to have our eyes ever toward him ; that is to live unto
God.
Through Jeſús Chriſt our Lord. Chriſt is our ſpiritual life; there is
no living to God but through him. He is the Mediator; there can be
no comfortable receivings from God, or acceptable regards to God, but
in and through Jeſus Chriſt; no intercourſe between ſinful ſouls and a
holy God, but by the mediation of the Lord Jeſus. Through Chriſt,
as the Author and Maintainer of this life; through Chriſt, as the Head
from whom we receive vital influence; through Chriſt, as the Root by
which we derive ſap and nouriſhment, and ſo live. In living to God,
Chriſt is All in all. -
(3.) It is to “ yield ourſelves to God, as thoſe that are alive from
The very life and being of holineſs lie in the dedi-
A. D. 58.
The Influence of Grace.
ROMANS, V1.
2 Cor. 8.5. “Yield yourſelves to him, not only as the conquered yields
to the conqueror, becauſe he can ſtand it out no longer; but as the wife
yields herſelf to her huſband, to whom her defire is ; as the ſcholar yields
himſelf to the teacher, the apprentice to his maſter to be taught and
ruled by him. Not yield your eſtates to him, but yield yourſelves; no-
thing leſs than your whole ſelves ;” magashaa’re favºrès “accommodate
vos ipſos Deo—accommodate yourſelves to God;” ſo Tremellius, from
the Syriac. “ Not only ſubmit to him, but comply with him ; not only
preſent yourſelves to him once for all, but be always ready to him.
Yield yourſelves to him as wax to the ſeal, to take any impreſſion, to
be, and have, and do, what he pleaſes.” When Paul ſaid, “ Lord
what wilt thou have me to do *" (A&ts 9.6.) he was then yielded to
God.
“As thoſe that are alive from the dead.” To yield a dead carcaſe
to a living God, is not to pleaſe him, but to mock him : “Yield your-
felves as thoſe that are alive and good for ſomething, a living ſacrifice,”
ch. 12. 1. The ſureſt evidence of our ſpiritual life is the dedication of
ourſelves to God. It becomes thoſe that are alive from the dead, (it
may be underſtood of a death in law,) that are juſtified and delivered
from death, to give themſelves to him that hath ſo redeemed them.
(4.) It is to yield “our members as inſtruments of righteouſneſs to
God.” The members of our bodies, when withdrawn from the ſervice
of fin, are not to lie idle, but to be made uſe of in the ſervice of God.
When the ſtrong man armed is diſpoſſeſſed, let him whoſe right it is,
divide the ſpoils. Though the powers and faculties of the ſoul be the
immediate ſubjećt of holineſs and righteouſneſs, yet the members of
the body are to be inſtruments ; the body muſt be always ready to
ſerve the ſoul in the ſervice of God. Thus, (v. 19.) “ Tield your
members ſervants to righteouſneſs unto holineſs. Let them be under the
condućt and at the command of the righteous law of God, and that prin-
i. of inherent righteouſneſs, which the Spirit, as a Saôtifier, plants in the
oul.”
Righteouſneſs unto holineſs; which intimates growth, and progreſs,
and ground got. As every ſinful ačt confirms the finful habit, and
makes the nature more and more prone to fin ; hence the members of a
natural man are here ſaid to be ſervants to iniquity unto iniquity; one
fin makes the heart more diſpoſed for another ; ſo every gracious ačt
confirms the gracious habit: ſerving righteouſneſs is unto holineſs; one
duty fits us for another; and the more we do, the more we may do, for
God. Or ſerving righteouſneſs, sis & Yixotºv–as an evidence of ſanctift-
cation.
For the ſecond, The motives or arguments here uſed to ſhew the ne-
ceffity of ſanétification. . There is ſuch an antipathy in our hearts by
nature to holineſs, that it is no eaſy matter to bring them to ſubmit to
it: it is the Spirit’s work, who perſuades by ſuch inducements as theſe
ſet home upon the ſoul.
1. He argues from our ſacramental conformity to Jeſus Chriſt. Our
baptiſm, and the deſign and intention of it, carry in it a great reaſon why
we ſhould die to fin, and live to righteouſneſs. Thus we muſt improve
our baptiſm as a bridle of reſtraint to keep us in from fin, as a ſpur of
conſtraint to quicken us to duty. Obſerving his reaſoning.
(1.) In general, we are dead to ſºn, that is, in profeſſion, and in ob-
ligation. Our baptiſm fignifies our cutting off from the kingdom of
fin. We profeſs to have no more to do with fin. We are dead to fin
by participation of virtue and power for the killing of it, and by our
union with Chriſt and intereſt in him, in and by whom it is killed. All
this is in vain if we per ſiſt in ſin; we contradićt a profeſſion, violate an
obligation, return to that to which we were dead, like walking ghoſts ;
than which nothing is more unbecoming and abſurd. For (v. 7.) he
that is dead is freed from sin ; that is, he that is dead to it, is freed from || e tº
ſaints; which, though mentioned before by anticipation, is ſuppoſed to
the rule and dominion of it as the ſervant that is dead, is freed from his
maſter, Job 3. 19. Now ſhall we be ſuch fools as to return to that
ſlavery from which we are diſcharged When we are delivered out of
Egypt, ſhall we talk of going back to it again
(2.) In particular, being “baptized into Jeſus Chriſt, we were bap- |
tized into his death,” v. 3. We were baptized sis xpisº,-unto Chriſ?, as
1 Cor. 10.2. Eis M&amy—unto Moſes. Baptiſm binds us to Chriſt, it ſets
us apprentice to Chriſt, as our Teacher, it is our allegiance to Chriſt as
our Sovereign. Baptiſm is “externa anſa Chriſti—the external handle
of Chriſt,” by which Chriſt lays hold on men, and men offer themſelves
to Chriſt. Particularly, we were baptized into his death, into a par-
ticipation of the privileges purchaſed by his death, and into an obligation |
both to comply with the defign of his death, which was to redeem us
from iniquity, and to conform to the pattern of his death, that, as Chriſt
Vol. V. No. 97.
| died for sin, ſo we ſhould die to sin. This was the profeſfion and promiſe
of our baptiſm, and we do not do well if we do not anſwer this profeſſion,
and make good this promiſe.
[1..] Our conformity to the death of Chriſt, obliges us to die unto sin :
thereby we know the fellowship of his ſufferings, Phil. 3. 10. Thus we
are here ſaid to be planted together in the likeneſs of his death, (v. 5.)
Tº bºotdºor, not only a conformity, but a conformation ; as the ingrafted
ſtock is planted together into the likeneſs of the ſhoot, of the nature of
which it doth participate. Planting is in order to life and fruitfulneſs:
we are planted in the vineyard, in a likeneſs to Chriſt; which likeneſs we
ſhould evidence in ſanétification. Our creed concerning Jeſus Christ, is,
among other things, that he was crucified, dead and buried : now bap-
tiſm is a ſacramental conformity to him in each of theſe, as the apostle
here takes notice. -
JFirst, Our old man is crucified with him, v. 6. The death of the
croſs was a ſlow death ; the body, after it was nailed to the croſs, gave
many a throe and many a struggle ; but it was a ſure death, long in ex-
piring, but expired at last : ſuch is the mortification of sin in believers.
It was a curſed death, Gal. 3. 13. Sin dies as a malefactor, devoted to
deſttrućtion, it is an accurſed thing. Though it be a ſlow death, yet it
must needs hasten it, that it is an old man that is crucified ; not in the
prime of its strength, but decaying ; that which waxeth old is ready to
vaniſh away, Heb. 8, 13. Crucified with him—avyssavpd Sn, not in reſpect.
of time, but in reſpect of cauſality. The crucifying of Christ for us has
an influence upon the crucifying of sin in us.
Secondly, We are dead with Christ, v. 8. Christ was obedient to death :
when he died, we might be ſaid to die with him, as our dying to sin is
an act of conformity both to the deſign and to the ſampler of Christ’s
dying for sin. Baptiſm signifies and seals our union with Christ, our
ingrafting into Christ; ſo that we are dead with him, and engaged to
have no more to do with sin than he had.
Thirdly, “We are buried with him by baptiſm,” v. 4. Our con-
formity is complete. We are in profeſſion quite cut off from all com-
merce and communion with fin, as thoſe that are buried are quite cut off
from the world; not only Lot of the living, but no more among the
living, have nothing more to do with them. Thus muſt we be, as Chriſt
was, ſeparate from fin and finners.
We are buried, in profeſſion and obligation: we profeſs to be ſo, and
we are bound to be ſo; it was our covenant and engagement in baptiſm ;
we are ſealed to be the Lord’s, therefore to be cut off from fin. Why
this burying in baptiſm ſhould ſo much as allude to any cuſtom of dip-
ping under water in baptiſm, any more than our baptiſmat crucifixion
and death ſhould have any ſuch reference, I confeſs I cannot fee. It is
plain, that it is not the fign, but the thing fignified, in baptiſm, that the
apoſtle here calls being buried with Chriſt; and the expreſſion of burying
alludes to Chriſt’s burial. As Chriſt was buried, that he might riſe
again to a new and more heavenly life, ſo we are in baptiſm buried, cut
off from the life of fia, that we may riſe again to a new life of faith and
love.
[2.] Our conformity to the reſurre&tion of Chriſt obliges us to riſe
again to newneſs of life. That is the power of his reſurrection, which
Paul was ſo definous to know, Phil. 3. [0. Chriſt was raiſed up “from
the dead by the glory of the Father,” that is, by the power of the Fa-
ther; the power of God is his glory; it is glorious power, Col. I. I l.
Now in baptiſm we are obliged to conform to that pattern, to be plant-
ed in the likeneſs of his reſurrection, (v. 5.) to live with him, v, 8... See
| Col. 2, 12. Čonverſion is the first reſurreàion from the death of fin to
the life of righteouſneſs; and this reſurrečtion is conformable to Christ's
reſurre&tion. This conformity of the ſaints to the reſurreàion of Christ,
ſeems to be intimated in the riſing of ſo many of the bodies of the
We
have been concomitant with Christ’s reſurreótion, Matth. 27. 52.
are all riſen with Christ. tº .
In two things we must conform to the reſurrečtion of Christ.
Firſt, He roſe, to die no more, v. 9. We read of many others that
were raiſed from the dead, but they roſe to die again ; but when Christ
roſe, he roſe to die no more ; therefore he left his grave-clothes behind
him, whereas Lazarus, who was to die º brought them out with
him, as one that ſhould have occaſion to uſe them again : but over Christ
death hath no more dominion ; he was dead indeed, but he is alive, and ſo
alive, that he lives for evermore, Rev. 1, 18. *
Thus we must riſe from the grave of fin, never again to return to it,
or to have any more fellowſhip with the works of darkneſs, having quit-
ted that grave, that land of *::: as darkneſs itſelf. .
3
A. D. 58.
Secondly, He roſe to live unto God, (v. 10.) to live a heavenly life,
to receive that glory which was ſet before him. Others that were raiſed
from the dead, returned to the ſame life in every reſpect which they
‘had before lived : but ſo did not Chriſt, he roſe again to leave the world.
Now I am no more in the world, John 13. 1.-17. 11. He roſe to live
to God, that is, to intercede and rule, and all to the glory of the
Father. -
Thus muſt we riſe to live to God; that is it which he calls newneſs
of life, (v. 4.) to live from other principles, by other rules, with other
aims, than we have done. A life devoted to God is a new life; be:
fore, ſelf was the chief and higheſt end, but now God. To live indeed,
is to live to God, with our eyes ever toward him, making him the Centre
of all our actions.
2. He argues from the precious promiſes and privileges of the new
covenant, v. 14. It might be obječted, that we cannot conquer and
ſubdue fin, it is unavoidably too hard for us; “No,” ſays he, “ you
wreſtle with an enemy that may be dealt with and ſubdued, if you will
but keep your ground and ſland to your arms; it is an enemy that is al-
ready foiled and baffled; there is ſtrength laid up in the covenant of
grace for your aſſiſtance, if you will but uſe it. Sin shall not have do-
minion.” God’s promiſes to us are more powerful and effectual for the
mortifying of fin than our promiſes to God. Sin may ſtruggle in a be-
liever, and may create him a great deal of trouble ; but it ſhall not have
dominion ; may vex him, but it ſhall not rule over him. -
For we are not under the law, but under grace; not under the law of
fin and death, but under the law of the ſpirit of life, which is in Chriſt
Jeſus : we are a&tuated by other principles than we have been : new
lords, new laws. Or, not under the covenant of works, which requires
brick, and gives no ſtraw, which condemns upon the leaſt failure, which
runs thus, “Do this, and live, do it not, and die;” but under the cove-
nant of grace, which accepts fincerity as our goſpel-perfection, which
requires nothing but what it promiſes ſtrength to perform; which is
herein well ordered, that every tranſgreſſion in the covenant does not
put us out of covenant ; and eſpecially, that it does not leave our ſalva-
tion in our own keeping, but lays it up in the hands of the Mediator,
who undertakes for us, that fin ſhall not have dominion over us; hath
himſelf condemned it, and will deſtroy it; ſo that, if we purſue the vic- |
tory, we ſhall come off more than conquerors. Chriſt rules by the
golden ſceptre of grace, and he will not let fin have dominion over thoſe
that are willing ſubjećts to that rule. This is a very comfortable word
to all true believers: if we were under the law, we were undone, for the
law curſes every one that continues not in every thing ; but we are under
grace, grace which accepts the willing mind, which is not extreme to
mark what we do amiſs, which leaves room for repentance, which pro-
miſes pardon upon repentance: and what can be to an ingenuous mind a
ſtronger motive than this to have nothing to do with fin 2 Shall we fin
again it ſo much goodneſs, abuſe ſuch love 2
Some perhaps might ſuck poiſon out of this flower, and diſingenuouſly
uſe this as an encouragement to fin. See how the apoſtle ſtarts at ſuch
a thought ; (v. 15.) Shall we sin bacauſe we are not under the law, but
under grace P God forbid. What can be more black and ill-natured than
from a friend’s extraordinary expreſſions of kindneſs and good-will, to
take occasion to affront and offend him 2 To ſpurn at ſuch bowels, to
ſpit in the face of ſuch love, is that which between man and man, all the
world would cry out ſhame on.
3. He argues from the evidence that this will be of our ſtate, making
for us, or againſt us ; (v. 16.) To whom ye yield yourſelves ſervants to
obey, his ſervants ye are. All the children of men are either the ſervants
of God, or the ſervants of sin; theſe are the two families. Now, if we
would know to which of theſe families we belong, we muſt inquire to
which of theſe maſters we yield obedience. Our obeying the laws of sin
will be an evidence againſt us, that we belong to that family on which
death is entailed. As on the contrary, our obeying the laws of Chriſt
will evidence our relation to Chriſt’s family.
4. He argues from their former finfulneſs, (v. 17...21.) where we may
obſerve,
(1.) What they had been and done formerly. We have need to be
often reminded of our former ſtate. Paul frequently remembers it con-
ROMANS, IV. * The Influence of Grace.
and never any that sincerely deſerted it, and gave up themſelves to the
ſervice of God, have returned to the former dridgery. “God be thanked
that ye were ſº, that is, that though ye were ſo, yet ye have obeyed.
Ye were ſo ; God be thanked that we can ſpeak of it as a thing paſt :
ye were ſo, but ye are not now ſo. Nay, your having been ſo formerly
i tends much to the magnifying of divine mercy and grace in the happy
change. God be thanked that the former finfulneſs is ſuch a foil, and
ſuch a ſpur to your preſent holineſs.”
[2.] “Ye have yielded your members ſervants to uncleanneſs, and to
: . unto iniquity,” v. 19. It is the miſery of a sinful ſtate, that
| the body is made a drudge to sin, than which there could not be a baſer
or a harder ſlavery, like that of the prodigal that was ſent into the fields,
to feed ſwine. Zºe have yielded. Sinners are voluntary in the ſervice of
sin. The Devil could not force them into the ſervice, if they did not
yield themſelves to it. This will juſtify God in the ruin of sinners, that
they ſold themſelves to work wickedneſs, it was their own ast and deed.
To iniquity unto iniquity. Every sinful ačt ſtrengthens and confirms
the sinful habit; to iniquity as the work, unto iniquity as the wages.
Sow the wind, and reap the whirlwind ; growing worſe and worſe, more
and more hardened.
This he ſpeaks after the manner of men, that is, he fetches a similitude
from that which is common among men, even the change of ſervices and
ſubjećtions.
[3.] Te were free from righteouſneſs ; , (v. 20.) not free by any
liberty given, but by a liberty taken, which is licentiouſneſs; “ Te were
altogether void of that which is good, void of any good principles, mo-
tions, or inclinations ; void of all ſubjećtion to the law and will of God,
of all conformity to his image; and this ye were pleaſed with, as a free-
dom and a liberty; but a freedom from righteouſneſs is the worſt kind of
ſlavery.”
(2.) How the bleſſed change was made, and wherein it did consist.
[1..] “Ye have obeyed from the heart that form of doćtrine which
was delivered you,” v. 17. This deſcribes conversion, what it is ; it
is our conformity to, and compliance with, the goſpel, which was de-
livered you by Chriſt and his miniſters. Margin, Whereto ye were de-
livered; eis by mage?éSnts—into which ye were delivered. And ſo obſerve,
First, The rule of grace, that form of doctrine—röwov 3,32XAs. The
goſpel is the great rule both of truth and holineſs; it is the ſtamp, grace
is the impreſſion of that ſtamp ; it is the form of healing words, 2 Tim.
1. 13. * e
Secondly, The nature of grace, as it is our conformity to that rule.
It is to obey it from the heart. The goſpel is a doćtrine not only to
be believed, but to be obeyed; and that from the heart ; which denotes
the sincerity and reality of that obedience; not in profeſſion only, but in
power; from the heart, the innermoſt part, the commanding part of us.
It is to be delivered into it, as into a mould, as the wax is caſt into
the impreſſion of the ſeal, anſwering it line for line, ſtroke for ſtroke,
and wholly repreſenting the ſhape and figure of it. To be a chriſtian
indeed, is to be transformed into the likeneſs and fimilitude of the goſpel,
our ſouls anſwering to it, complying with it, conformed to it : under-
ſtanding, will, affections, aims, principles, actions, all according to that
form of doctrine.
[2.] “Being made free from fin, ye became ſervants of righteouſ.
neſs,” v. 18. Servants to God, v. 22. Converſion is, First, A free-
dom from the ſervice of fin; it is the ſhaking off of that yoke, reſolving
to have no more to do with it. Secondly, . A refignation of ourſelves to
the ſervice of God and righteouſneſs; to God as our Maſter, to righte-
ouſneſs as our work. When we are made free from ſin, it is not that we
may live as we liſt, and be our own maſters; no ; when we are delivered
out of Egypt, we are, as Iſrael, led to the holy mountain, to receive the
law, and are there brought into the bond of the covenant. r
Obſerve, We cannot be made the ſervants of God, till we are freed
from the power and dominion of fin ; we cannot ſerve two maſters ſo
dire&tly oppoſite one to another, as God and fin are. We muſt, with
the prodigal, quit the drudgery of the citizen of the country, before we
can come to our Father’s houſe. g
(3.) What apprehenſions they now had of their former work and way.
He appeals to themſelves, (v. 21.) whether they had not found the
cerning himſelf, and thoſe to whom he writes.
[1..] Ye were the ſervants of sin. Thoſe that are now the ſervants
of God, would do well to remember the time when they were the ſer-
wants of sin ; to keep them humble, penitent, and watchful, and to
quicken them in the ſervice of God. It is a reproach to the ſervice of sin,
ſervice of fin, [1..] An unfruitful ſervice; “What fruit had ye then 2
Did ye ever get any thing by it 2. Sit down and caſt up the account,
reckon your gains, what fruit had ye then * Beſide the future loſſes,
which are infinitely great, the very preſent gains of fin are not worth
mentioning. What fruit * Nothing that deſerves the name of fruit; the
that ſo many thouſands have quitted the ſervice, and ſhaken off the yoke; |
preſent pleaſure and profit of fin do not deſerve to be called fruit; they
e ,’ -, tº
* * • , ... • * ~! /
A.D. 58.
Obſervations reſpecting the Law.
ROMANS, VII.
are but chaff, ploughing iniquity, ſowing vanity, and reaping the ſame.
ſervice; it is that of which we are now
[2.] It is an unbecomin
ashamed ; aſhamed of the folly, aſhamed of the filth of it.
ſhame of repentance, or, if not that, eternal ſhame and contempt.
Who would wilfully do that which, ſooner or later, he is ſure to be
aſhamed of.
5. Laſtly, He argues from the end of all theſe things; it is the pre-
rogative of rational creatures, that they are endued with a power of pro-
ſpect, are capable of looking forward, confidering the latter end of things,
to perſuade us from fin to holineſs ; here are blessing and curfing, good
and evil, life and death, ſet before us ; and we are put to our choice.
(1.) The end of fin is death ; (v. 21.) The end of thoſe things is death.
Though the way may ſeem pleaſant and inviting, yet the end is diſmal;
at the last it bites ; it will be bitterneſs in the latter end.
The wages of ſºn is death, v. 23. Death is as due to a finner when he
bath finned, as wages are to a ſervant when he hath done his work.
This is true of every fin; there is no ſin in its own nature venial ; death
is the wages of the least fin; fin is here repreſented, either as the work
for which the wages are given, or as the maſter by whom the wages is
given; all that are fin’s ſervants, and do fin’s work, muſt expect to be
thus paid.
(2.) If the fruit be unto holineſs, if there be an active principle of true
and growing grace, the end will be everlasting life : a very happy end
Though the way be up-hill, though it be narrow, and thorny, and be-
ſet, yet everlasting life at the end of it is ſure. So, v. 23. The gift of
God is eternal life. Heaven is life, conſiſting in the viſion and fruition
of God; and it is eternal life, no infirmities attending it, no death to put
a period to it. This is the gift of God. The death is the wages of sin, it
comes by deſert ; but the life is a gift, it comes by favour. Sinners
merit hell, but ſaints do not merit heaven ; there is no proportion be-
tween the glory of heaven and our odedience ; we muſt thank God, and
not ourſelves, if ever we get to heaven. And this gift is through Jeſus
Chriſt our Lord. It is Chriſt that purchaſed it, prepared it, prepares
us for it, preſerves us to it; he is the Alpha and Omega, All in all in
onr ſalvation.
CHAP. VII.
We may obſerve, in this chapter, I. Our freedom from the law further
urged as an argument to preſs upon us ſanctification, v. 1...6. II.
The excellency and uſefulneſs of the law asserted and proved from the
apoſtle’s own experience, notwithstanding, v. 7... 14. , III. A deſcrip-
tion of the conflict between grace and corruption in the heart, v. 14, 15.
to the end.
1. Kºº. ye not, brethren, (for I ſpeak to them that
know the law,) how that the law hath dominion
over a man as long as he liveth : 2. For the woman who
hath a huſband, is bound by the law to her huſband ſo
long as he liveth; but if the huſband be dead, ſhe is looſed
from the law of her huſband. 3. So then, if while her
huſband liveth, ſhe be married to another man, ſhe ſhall
be called an adultereſs; but if her huſband be dead, ſhe is
free from that law; ſo that ſhe is no adultereſs, though ſhe
be married to another man. 4. Wherefore, my brethren,
ye alſo are become dead to the law by the body of Chriſt;
that ye ſhould be married to another, even to him who is
raiſed from the dead, that we ſhould bring forth fruit unto
God. 5. For when we were in the-fleſh, the motions of
ſins, which were by the law, did work in our members to
bring forth fruit unto death, 6. But now we are delivered
from the law, that being dead wherein we were held ; that
we ſhould ſerve in newneſs of ſpirit, and not in the oldneſs
of the letter. - , i
Among other arguments uſed in the foregoing chapter to perſuade us
againſt fin, and to holineſs, this was one, (v. 14.) that we are not under
the law ; and that argument he is here further infifting upon and explain-
ing; (v. 6.) We are delivered from the law. What does he mean by |
Shame came
into the world with fin, and is ſtill the certain produćt of it ; either the
that ? And how is it an argument why sin ſhould not reign over us, and
why we ſhould walk in newneſs of life 2 -
I. We are delivered from that power of the law, which curſes and con-
dems us for the sin committed by us. The ſentence of the law againſt
us is vacated and reverſed, by the death of Chriſt, to all true believers.
The law ſaith, The ſoul that sins shall die; but we are delivered from the
law. The Lord has taken away thy sin, thou ſhalt not die. We are re-
deemed from the curse of the law, Gal. 3. 13.
II. We are delivered from that power of the law, which irritates and
provokes the ſin that dwelleth in us. This the apoſtle ſeems eſpecially
to refer to, (v. 5.) The motions offin, which were by the law. The law,
by commanding, forbidding, threatening, corrupt and fallen man, but of.
fering no grace to cure and ſtrengthen, did but ſtir up the corruption,
and, like the ſun ſhining upon a dunghill, excite and draw up the filthy
ſteams. We being lamed by the fall, the law comes and dire&ts us, but
provides nothing to heal and help our lameneſs, and ſo makes us halt and
ſtumble the more. Underſtand this not of the law as a rule, but as a
covenant of works. -
Now each of theſe is an argument why we ſhould be holy; for here
is encouragement to endeavours, though in many things we come ſhort.
We are under grace, which promiſes ſtrength to do what it commands,
and pardon upon repentance when we do amiſs. This is the ſcope of theſe
verſes in general, that, in point of profeſſion and privilege, we are under
a covenant of grace, and not under a covenant of works; under the goſ-
pel of Chriſt, and not under the law of Moſes. The difference between
a law-ſtate and a goſpel-ſtate, he had before illuſtrated, by the ſimilitude
of riſing to a new life, and ſerving a new maſter; now here he ſpeaks of
it under the fimilitude of being married to a new huſband.
1. Our firſt marriage was to the law, which, according to the law of
marriage, was to continue only during the life of the law. The law of
marriage is obliging only till the death of one of the parties, no matter
which, and no longer. The death of either diſcharges both. -
For this he appeals to themſelves, as perſons knowing the law ; (v. 1.)
I ſpeak to them that know the law. It is a great advantage to diſcourſe
with thoſe that have knowledge; for ſuch can more readily underſtand
and apprehend a truth. Many of the Chriſtians at Rome were ſuch as
had been Jews, and ſo were well acquainted with the law. Qne has
ſome hold of knowing people.
“The law hath power over a man as long as he liveth;” in particular,
the law of marriage hath power; or, in general, every law is ſo limited :
the laws of nations, of relations, families. -
(1.) The obligation of laws extends no further; by death the ſer-
vant, who, while he lived, was under the yoke, is freed from his maſter,
Job 3. 19.
2.) The condemnation of laws extends no further; death is the
finiſhing of the law. “Aétio moritur cum perſona—The action expires
with the perſon.” The ſevereſt laws could but kill the body, and after
that there is no more that they can do. w
Thus while we were alive to the law, we were under the power of it;
while we were in our Old Teſtament ſtate, before the goſpel came into the
world, and before it came with power into our hearts.
Such is the law of marriage; (v. 2.) the woman is bound to her huſ:
band during life, ſo bound to him, that ſhe cannot marry another ; if ſhe
do, ſhe ſhall be reckoned an adultereſs, v. 3. It will make her an adul-
tereſs, not only to be defiled by, but to be married to, another man ;
for that is ſo much the worſe, upon this account, that it abuſes an ordi-
nance of God, by making it to patroniſe the uncleanneſs.
Thus were we married to the law; (v. 5.) When we were in the
flesh, that is, in a carnal ſtate, under the reigning power of fin and cor-
ruption; in the fleſh, as in our element; then “the motions of fins which
were by the law, did work in our members,” we were carried down the
ſtream of fin; and the law was but as an imperfect dam, which made the
ſtream to ſwell the higher, and rage the more : our define was to fin, as
that of the wife to her huſband, and fin ruled over us ; we embraced it,
loved it, devoted all to it, converſed daily with it, made it our care to
pleaſe it; we were under a law of fin and death, as the wife under the
law of marriage; and the product of this marriage was fruit brought
forth unto death, that is, ačtual tranſgreſſions were produced by the ori-
ginal corruptions, ſuch as deſerve death. Luſt, having conceived by the
law, (which is the ſtrength of fin, I Cor 15, 56.) “bringeth forth fin,
and fin, when it is finiſhed, bringeth forth death,” Jam. l. 15. There
is the poſterity that ſprings from this marriage to fin and the law.
This comes of the “motions of fin working in our members.” And
this continues during life, while the law is alive to us, and we to the law.
*
A. 1), 58.
2. Our ſecond marriage is to Chriſt ; and, how comes that about 2
Why, r
( {.) We are freed, by death, from our obligation to the law as a co-
venant, as the wife is from her obligation to her huſband, v. 3. This
application is not very cloſe, nor needed it to be, (v. 4.), Te are become
dead to the law. He does not ſay, “The law is dead;” ſome think,
becauſe he would avoid giving offence to thoſe who were yet zealous for
the law; but, which comes all to one, Te are dead to the law; as the
crucifying of the world to us, and of us to the world, amounts to one and
the ſame thing ; ſo doth the law dying, and our dying to it. We are
delivered from the law; (v. 6.) warney Snº-we are nulled as to the
law; our obligation to it, as a huſband, caſſated and made void. And
then he ſpeaks of the law being dead, as far as it was an impriſoned law
to us, that being dead wherein we were held : not the law itſelf, but its
obligation to puniſhment, and its provocation to fin, that is dead, it has
loſt its power; and this, (v. 4.) by the body of Christ, that is, by the
ſufferings of Chriſt in his body, by his crucified body, which abrogated
the law, anſwered the demands of it, made ſatisfaction for our violation
of it, purchaſed for us a covenant of grace, in which righteouſneſs and |
ſtrength are laid up for us, ſuch as were not, nor could be, by the law.
We are dead to the law by our union with the myſtical body of Christ;
by being incorporated into Chriſt in our baptiſm profeſſedly, in our be-
lieving powerfully and effectually, we are dead to the law, have no more
to do with it than the dead ſervant, that is free from his maſter, hath to
do with his maſter’s yoke.
(2.) We are married to Chriſt. The day of our believing is the day
of our eſpouſals to the Lord Jeſus. We enter upon a life of dependence
on him, and duty to him. “Married to another, even to him who is
raiſed from the dead;” a periphrafis of Chriſt, very pertinent here ; for
as our dying to fin and the law is in conformity to the death of Chriſt,
and the crucifying of his body; ſo our devotedneſs to Chriſt in newneſs
of life, is in conformity to the reſurre&tion of Chriſt. We are married
to the raiſed exalted Jeſus ; a very honourable marriage. Compare
2 Cor. 11.2. Eph. 5. 29. Now we are thus married to Chriſt,
[1..] That we ſhould bring forth fruit unto God. One end of mar-
riage is fruitfulneſs; God inſtituted the ordinance, that he might ſeek a
godly seed, Mal. 2. 15. The wife is compared to the fruitful vine, and
children are called the fruit of the womb. Now the great end of our
marriage to Chriſt, is, our fruitfulneſs in love, and grace, and every good
work. That is fruit unto God, pleaſing to God, according to his will,
aiming at his glory. As our old marriage to fin produced fruit unto
death, ſo our ſecond marriage to Chriſt produces fruit unto God, fruits
of righteouſneſs.
Good works are the children of the new nature, the produćts of our
union with Chriſt; as the fruitfulneſs of the vine is the produćt of its
union with the root. Whatever our profeſſions and pretenſions be,
there is no fruit brought forth to God, till we are married to Chriſt; it
is in Chriſt Jeſus that we are created unto good works, Eph. 2. 10.
That is the only fruit turning to a good account, which is brought forth
in Chriſt. This diſtinguiſhes the good works of believers from the good
works of hypocrites and ſelf-juſtifiers, that they are brought forth in
marriage, done in union with Chriſt, in the name of the Lord Jeſus,
Col. 3. 17. This is, without controverſy, one of the great myſteries of
godlineſs.
[2.] “ That we ſhould ſerve in newneſs of ſpirit, and not in the old-
meſs of the letter,” v. 6. Being married to a new huſband, we muſt
change our way. Still we muſt ſerve, but it is a ſervice that is perfeót
freedom, whereas the ſervice' of fin was a perfect drudgery: we muſt
now ſerve in newneſs of ſpirit, by new ſpiritual rules, from new ſpiritual
principles, in the ſpirit, and in truth, John 4. 24. There muſt be a re-
novation of our ſpirits, wrought by the Spirit of God, and in that we
muſt ſerve. -
Not in the oldneſs of the letter; we muſt not reſt in mere external ſer-
vices, as the carnal Jews did, who gloried in their adherence to the letter
of the law, and minded not the ſpiritual part of worſhip. The letter is
ſaid to kill with its bondage and terror, but we are delivered from that
yoke, that we might ſerve God without fear, in holineſs and righteouſ.
neſs, Luke 1. 74, 75. We are under the diſpenſation of the Spirit, and
therefore muſt be ſpiritual, and ſerve in the ſpirit. Compare with this
2 Cor. 3. 3, 6, &c. It becomes us to worſhip within the veil, and no
longer in the outward court.
7. What ſhall we ſay then Is the law fin God forbid.
Nay, I had not known ſin, but by the law: for 1 had not
ROMANS, VII.
Obſervations reſpecting the Law,
known luſt, except the law had ſaid, Thou ſhalt not covet.
8. But fin, taking occaſion by the commandment, wrought
in me all manner of concupiſcence. For without the law
fin was dead. 9. For I was alive without the law once;
but when the commandment came, ſin revived, and I
died. 10. And the commandment, which was ordained
to life, I found to be unto death. 1 1. For fin, taking
occaſion by the commandment, deceived me, and by it
ſlew me. 12. Wherefore the law is holy; and the com-
mandment holy, and juſt, and good. , 13. Was then that
which is good, made death unto me? God forbid. But
ſin, that it might appear fin, working death in me by that
which is good; that fin by the commandment might be-
come exceeding finful. 14. For we know that the law is
ſpiritual : A
To what he had ſaid in the former paragraph, the apoſtle here raiſes
an obječtion, which he anſwers very fully; “What ſhall we ſay then 2
Is the law fin 2° When he had been ſpeaking of the dominion of fin, he
had ſaid ſo much of the influence of the law as a covenant upon that do-
minion, that it might eaſily be miſinterpreted as a refle&tion upon the
law; to prevent which he ſhews from his own experience the great ex-
cellency and uſefulneſs of the law, not as a covenant, but as a guide ;
and further diſcovers how fin took occaſion by the commandment.
Obſerve in particular, -
I. The great excellency of the law in itſelf. Far be it from Paul to
refle&t upon the law ; no, he ſpeaks honourably of it.
1. It is holy, just, and good, v. 12. The law in general is ſo, every
particular commandment is ſo ; laws are as the law-makers are ; God,
the great Lawgiver, is holy, juſt, and good, therefore his law muſt needs
be ſo. The matter of it is holy, it commands holineſs, encourages holi-
neſs; it is holy, for it is agreeable to the holy will of God, the original
of holineſs; it is juſt, for it is conſonant to the rules of equity and right
reaſon; the ways of the Lord are right. It is good in the deſign of it;
it was given for the good of mankind, for the conſervation of peace and
order in the world; it makes the obſervers of it good; the intention of
it was to better and reform mankind. Wherever there is true grace,
there is an aſſent to this—that the law is holy, juſt, and good.
2. The law is ſpiritual, (v. 14.) not only in regard of the effect of it,
as it is a means of making us ſpiritual ; but in regard of the extent of it,
it reaches our ſpirits, it lays a reſtraint upon, and gives dire&tion to, the
motions of the inward man ; “it is a diſcerner of the thoughts and in-
tents of the heart,” (Heb. 4, 12.) it forbids ſpiritual wickedneſs, heart-
murder, and heart-adultery ; it commands ſpiritual ſervice, requires the
heart, obliges us to worſhip God in the ſpirit. It is a ſpiritual law, for
it is given by God, who is a Spirit and the Father of ſpirits; it is given
to man whoſe principal part is ſpiritual; the ſoul is the beſt part, and
the leading part of the man, and therefore the law to the man muſt needs
be a law to the ſoul. Herein the law of God is above all other laws,
that it is a ſpiritual law. Other laws may forbid compassing and imagin-
ing, &c. which is treaſon in the heart, but cannot take cognizance there-
of, unleſs there be ſome overta&t; but the law of God takes notice of
the iniquity regarded in the heart, though it go no further. Wash thy
heart from wickedness, Jer. 4, 14. • *
We know that. Wherever there is true grace, there is an experimen-
tal knowledge of the ſpirituality of the law of God.
II. The great advantage that he had found by the law.
1. It was diſcovering ; I had not known ſin but by the law, v. 7. As
that which is ſtraight diſcovers that which is crooked, as the looking-
glaſs ſhews us our natural face with all its ſpots and deformities; ſo there
is no way of coming to that knowledge of fin, which is neceſſary to re-
pentance, and conſequently to peace and pardon, but by comparing our
hearts and lives with the law. t g
Particularly he came to the knowledge of the finfulneſs of luſt, by the
law of the tenth commandment. By lust he means fin dwelling in us,
fin in its firſt motions and workings, the corrupt principle. This he
came to know whhen the law said, Thou shall not covet ; the law ſpake
in other languages than the Scribes and Phariſees made it to ſpeak in ; it
|fpake in the ſpiritual ſenſe and meaning of it. By this he knew that
luſt is fin, and a very finful fin; that thoſe motions and defires of the
heart toward fin, which never came into act, are ſinful, exceeding finful.
A. D, 58.
t The Law, the Mind; and Sin.
RoMANS, VII.
Paul had a very quick and piercing judgment, all the advantages and im-
provements of education, and yet never got the right knowledge of in-
dwelling fin, till the Spirit by the law made it known to him. There is
nothing about which the natural man is more blind, than about original
corruption, concerning which the underſtanding is altogether in the dark
till the Spirit by the law reveal it, and make it known. <! --
Thus the law is a ſchoolmaſter, to bring us to Chriſt; opens and
ſearches the wound, and ſo prepares it for healing. Thus fin by the
commandment does appearſºn ; (v. 13.) it appears in its own colours;
appears to be what it is, and you cannot call it by a worſe name than its
OWI) •
pears to be ſo. We never ſee the deſperate venom and malignity there
are in fin, till we come to compare it with the law, and the ſpiritual ma-
ture of the law, and then we ſee it to be an evil and a bitter thing.
2. It was humbling ; (v. 9.) I was alive; he thought himſelf in a
very good condition ; he was alive in his own opinion and apprehenſion;
very ſecure and confident of the goodneſs of his ſtate. Thus, he was
once, márs—in times past, when he was a Phariſee; for it was the com-
mon temper of that generation of men, that they had a very good con-
ceit of themſelves ; and Paul was then like the reſt of them, and the
reaſon was, he was then without the law. Though brought up at the
feet of Gamaliel a doćtor of the law, though himſelf a great ſtudent in
the law, a ſtrićt obſerver of it, and a zealous ſtickler for it; yet without
the law. He had the letter of the law, but he had not the ſpiritual
meaning of it; the ſhell, but not the kernel. He had the law in his
hand and in his head, but he had it not in his heart; the notion of it,
but not the power of it. . There are a great many who are ſpiritually
dead in fin, that yet are alive in their own opinion of themſelves, and it
is their ſtrangeneſs to the law, that is the cauſe of the miſtake.
But when the commandment came, came in the power of it, (not to
his eyes only, but to his heart,) sin revived, as the duſt in a room riſes,
that is, appears when the ſun-ſhine is let into it. Paul then ſaw that in
ſin which he had never ſeen before ; he then ſaw sin in its causes, the
bitter root, the corrupt bias, the bent to backſlide ; sin in its colours, de-
forming, defiling, breaking a righteous law, affronting an awful Majeſty,
profaning a ſovereign crown by caſting it to the ground; sin in its con-
sequences, fin with death at the heels of it, fin and the curſe entailed
upon it. “Thus fin revived, and then I died : I loſt that good opinion.
which I had had of myſelf, and came to be of another mind. Sin revi-
wed, and I died ; the Spirit, by the commandment, convinced me to be in
a ſtate of fin, and in a ſtate of death becauſe of fin.”
Of this excellent uſe is the law, it is a lamp and a light, it converts ||
the ſoul, opens the eyes, prepares the way of the Lord in the deſert,
rends the rocks, levels the mountains, makes ready a people prepared for
the Lord. \ *
III. The ill uſe that his corrupt nature made of the law, notwith-
ſtanding. *
1. “Sin, taking occaſion by the commandment, wrought in me all
manner of concupiſcence,” v. 8. Obſerve, Paul had in him all manner
of concupiscence, though one of the beſt unregenerate men that ever
was ; as touching the righteouſneſs of the law, blameleſs, and yet ſenſible
of all manner of concupiſcence. And it was fin that wrought it, indwell-
ing fin, his corrupt nature; (he ſpeaks of a fin that did work fin;) and
it took occasion by the commandment. The corrupt nature would not
have ſwelled and raged ſo much, if it had not been for the reſtraints of
the law ; as the peccant humours in the body are raiſed, and more in-
flamed, by a purge that is not ſtrong enough to carry them off. It is
incident to corrupt nature, “in vetitum niti—to lean towards what is
forbidden.” Ever fince Adam ate forbidden fruit, we have all been fond
of forbidden paths; the diſeaſed appetite is carried out moſt ſtrongly to-
ward that which is hurtful and prohibited. Without the law sin was
dead, as a ſnake in winter, which the ſun-beams of the law quicken and
irritate.
2. It deceived me. Sin puts a cheat upon the finner, and it is a fatal
cheat, v. 11. By it, by the commandment, ſlew me. There being in
the law no ſuch expreſs threatening againſt finful luſtings, fin, that is, his
own corrupt nature, took occaſion from thence to promiſe him impunity,
and to ſay, as the ſerpent to our firſt parents, 2^e shall not surely die.
Thus it deceived and ſlew him.
3. It “ wrought death in me by that which is good,” v. 13. That
which works concupiſcence, works death, for fin bringeth forth death.
Nothing ſo good but a corrupt and vicious nature will pervert it, and
make it an occaſion of fin ; no flower ſo ſweet but it will ſuck poiſon
out of it. Now in this, fin appears sin. The worſt thing that fin does,
Vol. W. No. 97.
Thus, by the commandment it becomes exceeding sinful; it ap-
and-moſt like itſelf, is the pervetting of the law; and tâking occaſion .
from it to be ſo much the more malignant. . . - - , , , , ,

Thus the commandment, which was ordained to lift, was intended as a
guide in the way to comfort and happineſs, provedºtits death; tırhügh
the corruption of nature, v.10. Manya piecious ſoft-ſplitsujifife
rock of ſalvation: And the famié word which ºté’ſome is an ºcáñānºf
life unto life, is to others an occaſion of death unto death. Théââte
fun that makes the garden of flowers more fragrant, makes the dunghill
more noiſome : the ſame heat that ſoftenswax, hardens clay; and the
ſame Child was ſet for the fall and riſing agaifºmany in Iſrael. Thé
way to prevent this miſchief, ‘is, to bowºfoilsto'ºhe, .#
authority of the word and law of God;’ not ſtriving againſt, but ſubmit.
ting to it. ~ *-* , , - “…

14. - But I am carnal, ſold under ſin. 15. For that
which f do I allow not: for what I would, that do Inot;
but what I hate, that do I. 16. If then I do that which I
would not, I conſent unto the law, that it is good: “tº.
Now then it is no more I that do it, but fin that dwellêth
in me. 18. For I know that in me (that is, in my fleſh)
dwelleth no good thing : for to will is preſent with me,
but how to perform that which is good I find not. 19.
For the good that I would I do not ; but the evil which I
would not, that I do. 20...Now.if I do that I would not,
it is no more I that do it, but ſin that dwellethin me. 21.
I find then a law, that, when I would do good, evil is
preſent with me. 22. For I delight in the law of God
after the inward man, 23. But I ſee another law in my
members, warring againſt the law of my mind, and bring-
ing me into captivity to the law of fin which is in my
members. 24. O, wretched man that I am who ſhall
deliver me from the body of this death? 25. I thank
God, through Jeſus Chriſt our Lord. So then, with the
mind I myſelf ſerve the law of God; but with the fleſh
the law of ſin. * *
* ... *
& * * &# *- 3.3
Here is a deſcription of the conflićt between grace and corruption in
the heart ; betwixt the law of God and the law of fin. And it is ap-
plicable two ways : w
I. To the ſtruggles that are in a convinced ſoul, but yet unregene-
rate : in the perſon of whom it is ſuppoſed, by ſome, that Paul ſpeaks.
II. To the ſtruggles that are in a renewed ſančtified ſoul, but yet in
a ſtate of imperfeótion, as others apprehend. And a great controverſy
there is, of which of theſe we are to underſtand the apoſtle here. So far
does the evil prevail here, when he ſpeaks of one ſold under fin, doing it,
not performing that which is good; that it ſeems hard to apply it to the
regenerate, who are deſcribed to walk not after the fleſh, but after the
Spirit. And yet ſo far does the good prevail in hating fin, conſenting
to the law, delighting in it, ſerving the law of God with the mind, that
it º more hard to apply it to the unregenerate that are dead in treſpaſſes
and fins.
I. Applying it to the ſtruggles that are in a convinced ſoul, that is
yet in a ſtate of fin, knows his Lord’s will, but does it not, approves the
things that are more excellent, being inſtrućted out of the law, and yet
lives in the conſtant breach of it, (ch. 2. 17.23.) though he has that
within him, that witneſſes againſt the fin he commits, and it is not with-
out a great deal of reluctancy that he does commit it, the ſuperior facul-
ties ſtriving againſt it, natural conſcience warning againſt it before it is
committed, and ſmiting for it afterward, yet the man continues a ſlave
to his reigning lufts.
It is not thus with every unregenerate man, but with thoſe only that
are convinced by the law, but not changed by the goſpel. The apoſtle
had ſaid, (ch. 6, 14.) “That fin ſhall not have dominion, becauſe ye are
not under the law, but under grace.” For the proof of which he here
ſhews that a man under the law, and not under grace, may be, and is,
under the dominion of fin; the law may diſcover fin, and convince of fin,
but it cannot conquer and ſubdue fin, witneſs the predominancy of fin in
many that are under very ſtrong legal convićtions. It diſcovers the de-
filement, but will not waſh it off. It makes a man weary and heavy laden,
3 R
A, D. 58.
(Matth, 11, 28.) burthens him with his fin; and yet, if reſted in, it
yields no help toward the ſhaking off of that burthen; that is to be had
only in Chriſt. The law may make a man cry out, “O wretched man
that I am who ſhall deliver me?” and yet leave him thus fettered and
captivated, as being ...too weak to deliver him, (ch. 8. 3.) give him a
fpirit of bondage to fear, ch. 8. 15. Now a ſoul, advanced thus far by
the law, is in a fair way towards a ſtate of liberty by Chriſt; though
many reſt here, and go no further. Felix trembled, but never came to
Chriſt. It is poſſible for a man to go to hell with his eyes open, (Numb.
24. 3, 4.) illuminated with common convićtions ; and to carry about
with him a ſelf-accuſing conſcience, even in the ſervice of the devil;
he may conſent to the law that it is good; delight to know God’s ways,
(as they, Iſa. 58. 2.) may have that within him, that witneſſes against
fin, and for holineſs; and yet all this overpowered by the reigning love
of fin. Drunkards and unclean perſons have ſome faint deſires to leave
off their fins, and yet perfiſt in them notwithſtanding; ſuch are the im-
potency and inſufficiency of their convićtions. A
Of ſuch as theſe there are many that will needs have all this under-
food, and contend earneſtly for it; though it is º to imagine
why, if the apoſtle intended this, he ſhould ſpeak all along in his own
perſºn, and not only ſo, but in the preſent tenſe. Of his own ſtate
inder convićtion he had ſpoken at large, as of a thing paſt ; (v. 7, &c.)
A died; the commandment I found to be unto death ; and if here he ſpeaks
of the ſame ſtate as his preſent ſtate, and the condition he was now in,
furely he did not intend to be ſo underſtood; and therefore,
II. It ſeems rather to be underſtood of the ſtruggles that are between
grace and corruption in ſanétified ſouls. That there are remainders of
indwelling corruption, even there where there is a living principle of
grace, is paſt diſpute ;-that that corruption is daily breaking forth-in.
fins of infirmity, (ſuch as are confiſtent with a ſtate of grace) is no leſs
certain. If we ſay that we have no fin, we deceive ourſelves, 1 John 1.
8, 10. That true grace ſtrives againſt theſe fins and corruptions, does
not allow of them, hates them, mourns over them, groans under them as
a burthen, is likewiſe certain; (Gal. 5, 17.} “The fleſh luſteth againſt
the Spirit, and the Spirit againſt the fleſh; and theſe are contrary the
one to the other, ſo that ye cannot do the things that ye would.” Theſe
are the truths which, I think, are contained in this diſcourſe of the apoſ-
tle's. And his defign is further to open the nature of ſanétification, that
it does not attain to a finleſs perfeótion in this life : and therefore to
quicken us to, and encourage us in, our conflićts with remaining corrup-
tions; our caſe is not fingular, that which we do ſincerely ſtrive againſt,
ſhall not be laid to our charge ; and through grace the vićtory is ſure at
laſt. The ſtruggle here is like that between Jacob and Eſau in the
womb, between the Canaanites and the Iſraelites in the land, between
the houſe of Saul and the houſe of David ; but great is the truth and
will prevail.
Underſtanding it thus, we may obſerve here,
1. What he complains of ; the remainder of indwelling corruptions,
which he here ſpeaks of, to ſhew that the law is inſufficient to juſtify
even a regenerate man, that the beſt man in the world hath enough in him
to condemn him, if God ſhould deal with him according to the law ;
which is not the fault of the law, but of our own corrupt nature, which
cannot fulfil the law. The repetition of the ſame things over and over
again in this diſcourſe, ſhews how much Paul's heart was affected with
what he wrote, and how deep his ſentiments were.
Obſerve the particulars of this complaint.
(1.) I am carnal, sold underſºn, v. 14. He ſpeaks of the Corinthians
as carnal, 1 Cor. 3, 1. Even there where there is ſpiritual life, there
are remainders of carnal affections, and a man may be ſo far sold under
sin; he does not ſell himſelf to work wickedneſs, as Ahab did, (1 Kings
21. 25.) but he was sold by Adam when he finned and fell ; ſold as a
poor ſlave that does his maſter's will againſt his own will ; ſold under fin,
i.ecauſe conceived in iniquity and born in fin. *
(2.) “ What I would, that I do nºt ; but what I hate, that do I,”
v. is.’ And to the ſame purport, v. 19, 21. “When I would do
good, evil is preſent with me.” Such was the ſtrength of corruptions,
that he could not reach at that perfeótion in holineſs which he did deſire
and breathe after. Thus, while he was preſſing forward toward perfec-
tion, yet he acknowledges that he had not already attained, neither was
already perfect, Phil. 3. 12. Fain he would be free from all fin, and
perfeółly do the will of God, ſuch was his decided judgment ; but his
corrupt nature drew him another way ; it was like a clog, that checked
and kept him down when he would have ſoared upward ; like the bias
in a bowl, which, when it is thrown ſtraight, yet draws it aſide,
ROMANS, VII,
my mind,” v. 23.
The Law, the Mind, and Sint
(3.) “In me, that is in my fleſh, dwelleth no good,” v. 18. Here he
explains himſelf concerning the corrupt nature, which he callsflesh; as
far as that goes, there is no good to be expected ; any more than one
would expect good corn growing upon a rock, or on the ſand which is
by the ſea-fide. As the new nature, as far as that goes, cannot commit
fin, (1 John 3. 9.) ſo the flesh, the old nature, as far as that goes, can-
not perform a good duty. How ſhould it 2 For the fleſh serveth the law
of sin, (v. 25,) it is under the condućt and government of that law; and
while it is ſo, it is not like to do any good. &
The corrupt nature is elſewhere called flesh, (Gen. 6. 3. John 8, 6.)
and though there may be good things dwelling in thoſe that have this
fleſh, yet, as far as the fleſh goes, there is no good, the fleſh is not a ſub-
jećt capable of any good.
(4.) “I ſee another law in my members warring againſt the law of
The corrupt and finful inclination is here compared
to a law, becauſe it controlled and checked him in his good motions.
It is ſaid to be ſeated in his members ; becauſe Chriſt having ſet up his
throne in his heart, it was only the rebellious members of the body that
were the inſtruments of fin. In the ſenſitive appetite, or we may take it
more generally, for all that corrupt nature which is the ſeat not only of
ſenſual but of more refined luſts. This wars againſt the law of the mind,
the new nature ; it draws the contrary way, drives on a contrary intereſt;
which corrupt diſpoſition and inclination are as great a burthen and grief
to the ſoul, as the worſt drudgery and captivity could be. It brings me
into captivity.
To the ſame purport, (v. 25.) “With the fleſh I ſerve the law of
fin ;” that is, the corrupt nature, the unregenerate part is continually
working toward fin. *
(5.) His general complaint we have v.24,
I am who ſhall deliver me from the body of this death º' The thing hº
complains of, is, a body of death ; either the body of fleſh, which is a
mortal dying body; (while we carry this body about with us, we ſhall
be troubled with corruption ; when we are dead, we ſhałl be freed from
ſin, and not before ;) or the body of fin, the old man, the corrupt nature,
which tends to death, that is, to the ruin of the ſoul; or, comparing it
to a dead body, the touch of which was by the ceremonial defiling. If
aćtual tranſgreſſions be dead works, (Heb. 9. 14.) original corruption is
a dead body. It was as troubleſome to Paul as if he had had a dead
body tied to him, which he muſt have carried about with him. This
made him cry out, 0 wretched man that I am / A man that had learned
in every ſtate to be content, yet complains thus of his corrupt nature.
Had I been to have ſpoken of Paul, I ſhould have ſaid, “ O bleſſed man
that thou art, an ambaſſador of Chriſt, a favourite of Heaven, a ſpiritual
father of thouſands !” But in his own account he was a wretched man,
becauſe of the corruption of nature, becauſe he was not ſo good as he fain
would be ; had not yet attained, neither was already perfeót. Thus mi-
ſerably does he complain.
Who shall deliver me * He ſpeaks like one that was ſick of it, that
would give any thing to be rid of it ; looks to the right hand and to the
left for ſome friend that would part between him and his corruptions.
The remainders of indwelling fin are a very grievous burthen to a gra-
cious ſoul.
2. What he comforts himſelf with.
The caſe was ſad, but there were
ſome allays.
Three things comforted him.
(1.) That his conſcience witneſſed for him, that he had a good prin-
ciple ruling and prevailing in him, notwithſtanding.
does not go one way in the ſoul.
he had, was, the law of God; to which he here ſpeaks of a threefold re-
gard ; which is certainly to be found in all that are ſanétified, and no.
others.
[1..] “I conſent unto the law that it is good,” v. 16. oùxºnal-
I give my vote to the law; there is the approbation of the judgment.
Wherever there is grace, there is not only a dread of the ſeverity of the
law, but a conſent to the goodneſs of the law; it is good in itſelf, it is
good for me. This is a fign that the law is written in the heart, that
the foul is delivered to the mould of it. To conſent to the law, is ſo far
to approve of it as not to wiſh it otherwiſe conſtituted than it is. The
ſančtified judgment not only concurs to the equity of the law, but to the
excellency of it, as convinced that a conformity to the law is the higheſt
perfe&tion of the human nature, and the greateſt honour and happineſs
we are capable of.
[2.]. “I delight in the law of God after the inward man,” v. 22.
His conſcience bore witneſs to a complacency in the law. He delighted
not only in the promiſes of the word, but in the precepts and prohibi-.
It is well when all
The rule of this good principle which.
\
“O, wretched man that :
A. D. 58.
The Believer's Privileges.
ROMANS, VIII,
tions of the word ; avyššoax, it ſpeaks a becoming delight. He did
herein concur in affection with all the ſaints. All that are ſavingly re-
generate and born again, do truly delight in the law of God; delight to
know it, to do it ; cheerfully ſubmit to the authority of it, and take a
complacency in that ſubmiſſion; never better pleaſed than when heart
and life are in the ſtrióteſt conformity to the law and will of God.
After the inward man ; that is, Firſt, The mind or rational faculties,
in oppoſition to the ſenſitive appetites and wills of the fleſh. The ſoul
is the inward man, and that is the feat of gracious delights, which are
therefore ſincere and ſerious, but ſecret, it is the renewing of the inward
man, 2 Cor. 4. 16. Secondly, The new nature. The new man is called,
the inner man, (Eph. 3. 16.) the hidden man of the heart, 1 Pet. 3. 4.
Paul, as far as he was ſanétified, had a delight in the law of God.
[3.] “With the mind I myſelf ſerve the law of God,” p. 25. It is
not enough to conſent to the law, and to delight in the law, but we
muſt ſerve the law ; our ſouls muſt be entirely delivered up into the obe-
dience of it. . Thus it was with Paul’s mind; thus it is with every ſanc-
tified renewed mind; that is the ordinary courſe and way; thitherward
goes the bent of the ſoul. I myself—aºrès ya, plainly intimating that
he ſpeaks in his own perſon, and not in the perſon of another.
(2.) That the fault lay in that corruption of his nature, which he
did really bewail and ſtrive againſt ; “It is no more I that do it, but sin
that dwelleth in me.” This he mentions twice, (v. 17, 20.) not as an
excuſe for the guilt of his sin, (it is enough to condemn us, if we were
under the law, that the sin which does the evil, dwelleth in us,) but as a
ſalvo for his evidences, that he might not sink in deſpair, but take comfort
from the covenant of grace, which accepts the willingneſs of the ſpirit,
and has provided pardon for the weakneſs of the fleſh.
He likewiſe herein enters a proteſtation againſt all that which this in-
dwelling fin produced. Having profeſſed his conſent to the law of God,
he here profeſſes his dissent from the law of fin. “It is not I, I diſown
the fact, it is againſt my mind that it is done.” As when in the ſenate
the major part are bad, and carry every thing the wrong way, it is indeed
the aët of the ſenate, but the honeſt party ſtrive againſt it, bewail what
is done, and enter their proteſtation againſt it ; ſo that it is no more they
that do it.
Dwelleth in me, as the Canaanites among the Iſraelites, though they
were put under tribute: dwelleth in me, and is likely to dwell there,
while I live.
(3.) His great comfort lay in Jeſus Chriſt; (v. 25.) “I thank God,
through Jeſus Chriſt our Lord.” In the midſt of his complaints he
breaks out into praiſes. It is a-ſpecial remedy againſt fears and ſorrows,
to be much in praiſe : many a poor drooping ſoul hath found it ſo.
And in all our praiſes, this ſhould be the burthen of the ſong, “Bleſſed
be God for Jeſus Chriſt.”
Who shall deliver me 2 ſays he, (v. 24.) as one at a loſs for help.
At length, he finds an all-ſufficient Friend, even Jeſus Chriſt. When
we are under the ſenſe of the remaining power of fin and corruption,
we ſhall ſee reaſon to bleſs God, through Chriſ?, (for as he is the Media-
tor of all our prayers, ſo he is of all our praiſes,) to bleſs God for Christ ;
it is he that ſtands between us and the wrath due to us for this fin. If
our ruin. He is our Advocate with the Father, and through him God
pities, and ſpares, and pardons, and lays not our iniquities to our
charge. a.
. Chriſt that has purchaſed deliverance for us in due time. Through
Chriſt death will put an end to all theſe complaints, and waft us to an
eternity which we ſhall ſpend without fin or figh. “Bleſſed be God
that giveth us this vićtory through our Lord Jeſus Chriſt tº
CHAP. VIII.
The apostle, having fully explained the doctrine of juſtification, and pressed
the necessity of ſanétification, in this chapter, applies himself to the con-
ſolation of the Lord's people. Ministers are helpers of the joy of the
saints. Comfort ye, comfort ye my people, so runs our commission,
Iſa. 40. 1. It is the will of God, that his people should be a comforted
people. And we have here such a draught of the gospel-charter, such a
display of the unspeakable privileges of true believers, as may furnish us
"ith joy drawn water out of these wells of salvation. There are three
things in this chapter; I. The particular instances of christians' privi.
leges, v. 1...29. II. The ground thereof laid in predestination, 0.29,
30... III. The apostle's triumph herein, in the name of all the saints,
v. 31...to the end.
3. * * : * * --7
*ś 45.
* 3:
1. THERE is therefore now no condemnation toothem
who are in Chriſt Jeſus, who walk not after the
fleſh but after the Spirit. 2. For the law of the Spirit
of life in Chriſt Jeſus hath made me free from the law of
fin and death. 3. For what the law could not do, in that
it was weak through the fleſh, God, ſending his own
Son in the likeneſs of ſinful fleſh, and for fin, condemned
fin in the fleſh : 4. That the righteouſneſs of the law
might be fulfilled in us, who walk not after the fleſh, but
after the Spirit. 5. For they that are after the fleſh do
mind the things of the fleſh; but they that are after the
Spirit the things of the Spirit. , 6. For to be carnally
minded, is death; but to be ſpiritually minded, is life
and peace: 7. Becauſe the carnal mind is enmity againſt
God: for it is not ſubjećt to the law of God, neither in-
deed can be. 8. So then they that are in the fleſh cannot
pleaſe God. 9. But ye are not in the fleſh, but in the
Spirit, if ſo be that the Spirit of God dwell in you. Now
if any man have not the Spirit of Chriſt, he is none of his.
The apoſtle here begins with one fignal privilege of true chriſtians,
and deſcribes the charaćter of thoſe to whom it belongs. • {
P. l. “There is therefore now no condemnation to them that are in
Chriſt Jeſus.” This is his triumph after that melancholy complaint and
conflićt in the foregoing chapter : fin remaining, diſturbing, vexing, but
bleſſed be God, not ruining. The complaint he takes to himſelf; but
humbly transfers the comfort with himſelf to all believers, who are all-
intereſted in it. f * *
I. It is the unſpeakable privilege and comfort of all thoſe that are
in Chriſt Jeſus, that there is therefore now no condemnation to them. He
does not ſay, “ There is no accuſation againſt them,” for that there is ;
but the accuſation is thrown out, and the indićtment quaſhed. He does
not ſay, “There is nothing in them that deſerves condemnation,” for
that there is, and they ſee it, and own it, and mourn over it, and condemn
themſelves for it ; but it ſhall not be their ruin. He does not ſay,
“There is no croſs, no afflićtion to them, nor no diſpleaſure in the afflic-
tion,” for that there may be ; but no condemnation. They may be
chaſtened of the Lord, but not condemned with the world. Now this
'ariſes from their being in Christ Jeſus; by virtue of their union with
him through faith, they are thus ſecured. They are in Chriſt Jeſus,
as in their city of refuge, and ſo are protećted from the avenger of
* y º tº º º w tº 2 d • * ~ * l | º - * * e
it were not for Chriſt, this indquity that dwells in us, would certainly be ! blood. He is their Advocate, and brings them off. There is therefore
no condemnation, becauſe they are intereſted in the ſatisfaction that
Chriſt by dying made to the law. In Chriſt, God does not only not
condemn them, but is well pleaſed with them, Matth. 17. 5.
II. It is the undoubted charaćter of all thoſe who are ſo in Chriſt Jeſus,
as to be freed from condemnation, that “they walk not after the fleſh,
but after the Spirit.” Obſerve, The charaćter is given from their walk;
! not from any one particular ačt, but from their courſe and way. And the
great queſtion is, What is the principle of the walk, the fleſh or the ſpirit,
the old or the new nature, corruption or grace 2 Which of theſe do we
mind, for which of theſe do we make proviſion, by which of theſe are we .
| governed, which of theſe do we take part with ?
This great truth thus laid down he illuſtrates in the following verſes :-
and ſhews how we come by this great privilege, and how me may anſwer-
this charaćter. - • *
1. How we come by theſe privileges—the privilege of juſtification,
that there is no condemnation to us—the privilege of ſanétification, that
with abundant matter for joy and peace in believing, that by all these im- || we “wałk after the Spirit, and not after the fleſh,” which is no leſs our-
mutable things, in which it is impossible for God to lie, we might have
strong consolation. Many of the people of God have, accordingly, found
How comes it about 2.
privilege than it is our duty.
It could neither juſtify nor ſanc-
(1.) The law could not do it, v. 3.
this chapter a wellſpring of comfort to their souls, living and dying ; } tify, neither free us from the guilt, nor from the power of fin, having not
and have sucked and been ſatisfied from these breasts of consolation, and the promiſes either of pardon or grace. The law made nothing perfeół ż, ,
A.D. 58, º, . .
was not through any defect in the law, but through the flesh, through
the corruption of human nature, by which we became incapable either
of being juſtified or ſanétified by the law. We were become unable to
keep the law, and in caſe of failure, the law, as a covenant of works,
made:no proviſion, and ſo left us as it found us. Or, underſtand it of
the ceremonial law; that was a plaſter not wide enough for the wound,
it could never take awayfin, Heb. 10. 4. - *
(2.) The “law of the Spirit of life in Chriſt Jeſus does it,” v. 2.-
The covenant of grace made with us in Chriſt, is a treaſury of merit and
grace, and from thence we receive pardon and a new nature; “are freed
from the law of fin and death,” that is, both from the guilt and power
of fin;. from the curſe of the law, and the condućt of the fleſh. We
are under another covenant, another maſter, another huſband, under the
law of the Spirit, the law that gives the Spirit, ſpiritual life to qualify us
for eternal. $ - - -
The foundation of this freedom is laid in Chriſt’s undertaking for us,
of which he ſpeaks v. 3, God ſending his own Son. Obſerve, When
the law failed, God provided another method. Chriſt comes to do that
which the law could not do. . Moſes brought the children of Iſrael to
, the borders of Canaan, and then died, and left them there; but Joſhua
dia that which Moſes could not do, and put them in poſſeſſion of Canaan.
Thus what the law could not do, Chriſt did. The beſt expoſition of this
verſe we have Heb. 10. 1...10. To make the ſenſe of the words clear,
which in our tranſlation is a little intricate, we may read it thus, with a
little tranſpoſal, “God, ſending his own Son in the likeneſs of finful fleſh,
and a Sacrifice for fin, condemned ſin in the fleſh, which the law could not
do in that it was weak through the fleſh, that the”—v. 4. Obſerve,
I1.] How Chriſt appeared; in the likeneſs offinful flesh. Not fin-
ful, for he was holy, harmleſs, undefiled; but in the likeneſs of that fleſh,
which was ſinful. He took-upon him that nature which was corrupt,
though perfeótly abſtraćted from the corruptions of it. His being cir-
cumciſed, redeemed, baptized with John’s baptiſm, ſpeak the likeneſs
of finful fleſh. The bitings of the fiery ſerpents were cured by a ſerpent
of braſs, which had the ſhape, though free from the venom, of the ſerpents.
that bit them. It was great condeſcenſion, that he who was God, ſhould
be made in the likeneſs of flesh ; but much greater, that he who was
holy, ſhould be made in the likeneſs of ſinful fleſh.
And for ſin, there the beſt Greek copies place the comma. God ſent
him, iv tºoláp. xi, a 2px?s &pazºlizs, Koi 7spi &uajilas —in the likeneſs of &
Jiufulflesh, and as a Sacrifice for ſºn. The LXX call a ſacrifice for fin
no more than tripi &paprias—for sin ; ſo Chriſt was a Sacrifice; he
was ſent to be ſo, Heb. 9, 26. + -
[2.] What was done by this appearance of his ; Sin was condemned,
that is, God did therein more than ever manifeſt his hatred of fin ; and
not only ſo, but for all that are Chriſt’s both the damning and the domi-
neering power of fin is broken and taken out of the way. He that is
condemned, can neither accuſe nor rule; his teſtimony is null, and his au-
thority null. Thus by Chriſt is fin condemned ; though it live and re-
main, its life in the ſaints is ſtill but like that of a condemned malefactor. |
It was by the condemning of fin that death was diſarmed, and the Devil,
who had the power of death, deſtroyed. The condemning of fin ſaved
the finner from condemnation. Chriſt was made Sin for us, (2 Cor.
5. 21.) and, being ſo made, when he was condemned, fin was cofidemned
in the flesh of Chriſt ; condemned in the human nature : So was ſatis-
faction made to divine juſtice, and way made for the ſalvation of the
ſinner. - º -
[3.] The happy effect of this upon us ; (v. 4.) “That the righte-
ouſneſs of the law might be fulfilled in us.” Both in our juſtification
and in our ſanétification, the righteouſneſs of the law is fulfilled. A
righteouſneſs of ſatisfaction for the breach of the law is fulfilled by the
imputation of Chriſt’s complete and perfect righteouſneſs, which anſwers
the utmoſt demands of the law, as the mercy-ſeat was as long and as
broad as the ark. A righteouſneſs of obedience to the commands
of the law is fulfilled in us, when by the Spirit the law of love is
written upon the heart, and that love is the fulfilling of the law, ch. 13.
10. Though the righteouſneſs of the law is not fulfilled by us, yet, bleſ.
ſed be God, it is fulfilled in us ; there is that to be found upon and in all
true believers, which anſwers the intention of the law. Us who walk not.
There is the deſcription of all thoſe that are intereſted in this privilege
—they act from ſpiritual, not from carnal, principles; as for others,
the righteouſneſs of the law will be fulfilled upon them in their ruin.
Now, g
ROMANs, VIII,
It was weak. Some attempt the law. made toward theſe bleſſed ends,
but alas, it was weak, it could not accompliſh them : yet that weakneſs |
The Believer's Privileges.
2. Obſerve how we may anſwer to this char, &ter, v. 5, &c.
(1.) By looking to our minds. How may we know whether we are
after the fleſh, or after the Spirit By examining what we mind, the
things of the flesh, or the things of the Spirit. "Carmal pleaſure, worldly
profit and honour, the things of ſenſe and time, are the things of the
flesh, which unregenerate people mind. The favour of God, the wel-
fare of the ſoul, the concerns of eternity, are the things of the Spirit, which
they that are after the Spirit, do mind. r -
The man is as the mind is. The mind is the forge of thoughts. As
he thinketh in his heart, ſo is he, Prov. 23. 7. Which way do the
thoughts move with moſt pleaſure ? On what do they dwell with moſt
ſatisfaction ? The mind is the ſeat of wiſdom. Which way go the pro-
jećts and contrivances Whether are we more wiſe for the world, or for
our ſouls 2 ppovăz, ra, rås oraxis—they ſavour the things of the flesh ; ſo
the word is rendered, Matth. 16. 23. It is a great matter what our
|ſavour is ; what truths, what tidings, what comforts, we do moſt reliſh,
and are moſt agreeable to us. - 3.
Now, to caution us againſt this carnal-mindedneſs, he ſhews the great
miſery and malignity of it, and compares it with the unſpeakable excel-
lency and comfort of ſpiritual-mindedneſs. …
[1..] It is death, v. 6. It is ſpiritual death, the certain way to eter-
nal death. It is the death of the ſoul ; for it is its alienation from God,
in union and communion with whom the life of the ſoul conſiſts. A
carnal ſoul is a dead ſoul ; dead, as a ſoul can die. She that liveth in
pleaſure, is dead, (1 Tim. 5. 6.) not only dead in law as guilty, but
dead in ſtate as carnal. Death includes all miſery ; carnal ſouls are.
miſerable ſouls. But to be ſpiritually minded, ºpéynual rs, avsöuz+G'.-a
ſpiritual ſavour, the wiſdom that is from above, a principle of grace, is
life and peace; it is the felicity and happineſs of the ſoul. The life of
the ſoul conſiſts in its union with ſpiritual things by the mind. A ſanc-
tified ſoul is a living ſoul ; and the life is peace, it is a very comfortable
life. All the paths of ſpiritual wiſdom are paths of peace. It is life
and peace in the other world, as well as in this, Spiritual-mindedneſs is
eternal life and peace begun, and an aſſuring earneſt of the perfeótion
of it. t *
[2.] It is enmity to God, (v. 7.) and this is worſe than the former.
The former ſpeaks the carnal finner a dead man, that is bad ; but this
ſpeaks him a devil of a man. It is not only an enemy, but enmity itſelf.
It is not only the alienation of the ſoul from God, but the oppoſition of
the ſoul against God ; it rebels againſt his authority, thwarts his deſign,
i pleaſe God.”
reigning power of fin, cannot do the things that pleaſe God; wanting
grace, the pleaſing principle, and an intereſt in Chriſt, the pleaſing Medi-
| ator.
| Pleaſing God is our higheſt end, of which they that are in the fleſh can-
oppoſes his intereſt, ſpits in his face, ſpurns at his bowels. Can there be
a greater enmity ? An enemy may be reconciled, but enmity cannot.
How ſhould this humble us for, and warn us againſt, carnal-mindedneſs 1
Shall we harbour and indulge that which is enmity to God our Creator,
Owner, Ruler, and Benefactor 2 To prove this, he urges, that “it is
not ſubjećt to the law of God, neither indeed can be.”
The holineſs of
the law of God, and the unholineſs of the carnal mind, are as irreconcila-
ble as light to darkneſs. The carnal man may, by the power of divine
grace, be made ſubječt to the law of God, but the carnal mind never
can ; that muſt be broken and expelled. See how wretchedly the cor-
rupt will of man is enſlaved to fin ; as far as the carnal mind prevails,
there is no inclination to the law of God; therefore wherever there is a
change wrought, it is by the power of God’s grace, not by the freedom
of man’s will.
From hence he infers, (v. 8.) “They that are in the fleſh, cannot
They that are in a carnal unregenerate ſtate, under the
The very sacrifice of the wicked is an abomination, Prov. 15. 8.
not but fall ſhort ; they cannot pleaſe him, nay they cannot but diſpleaſe
him.
We may know our ſtate and charaćter,
(2.) By inquiring whether we have the Spirit of God and Chriſt, or
no ; (v. 9.) “Ye are not in the fleſh, but in the Spirit.” This expreſſes
ſtates and conditions of the ſoul vaſtly different. All the ſaints have flesh
and ſpirit in them ; but to be in the flesh, and to be in the Spirit, are
contrary. It denotes our being overcome and ſubdued by one of theſe
principles. As we ſay, A man is in love, or in drink, that is, overcome
by them. Now the great queſtion is, whether we are in the flesh, or in
the Spirit ; and how may we come to know it 2 Why, by inquiring whe-
ther the Spirit of God dwell in us. The Spirit dwelling in us, is the beſt
evidence of our being in the Spirit, for the indwelling is mutual; (1 John
|| 4, 16.) Dwelleth in God, and God in him.
A. D. 58.
The Believer’s Privileges.
ROMANS, VIII,
The Spirit viſits many that are º his motions, which
they reſiſt and quench ; but in all that are ſanétified he dwells ; there he
reſides and rules. He is there as a man at his own houſe, where he is
conſtant and welcome, and has the dominion. Shall we put this queſtion
to our own hearts, Who dwells, who rules, who keeps houſe, here
Which intereſt has the aſcendant 2 .
To this he ſubjoins a general rule of trial : “If any man has not the
Spirit of Chriſt, he is none of his.” To be Chriſt’s, to be a chriſtian in-
deed, one of his children, his ſervants, his friends, in union with him, is a
privilege and honour which many pretend to, that have no part nor lot in
the matter.
That are ſpirited as he was ſpirited : are meek, and lowly, and humble,
and peaceable, and patient, and charitable, as he was. We cannot tread
in his ſteps unlefs we have his Spirit; the frame and diſpoſition of our
ſouls muſt be conformable to Chriſt's pattern. [2] That are ačtuated
and guided by the Holy Spirit of God, as a Sanétifier, Teacher, and
Comforter. Having the Spirit of Christ is the ſame with having the
Spirit of God to dwell in us. But thoſe two come much to one ; for all
that are a&tuated by the Spirit of God as their rule, are conformable to
the Spirit of Chriſt as their pattern. -
Now this deſcription of the charaćter of thoſe to whom belongs this
firſt privilege of freedom from condemnation, is to be applied to all the
other privileges that follow.
10. And if Chriſt be in you, the body is dead becauſe
of fin; but the Spirit is life becauſe of righteouſneſs. 11.
But if the Spirit of him that raiſed up Jeſus from the dead
dwell in you, he that raiſed up Chriſt from the dead ſhall
alſo quicken your mortal bodies by his Spirit that dwelleth
in you. 12. Therefore, brethren, we are debtors, not to
the fleſh, to live after the fleſh, 13. For if ye live after
the fleſh, ye ſhall die : but if ye through the Spirit do
mortify the deeds of the body, ye ſhall live. 14. For as
many as are led by the Spirit of God, they are the ſons of
God. 15. For ye have not received the ſpirit of bondage
again to fear; but ye have received the Spirit of adoption,
whereby we cry, Abba, Father. 16. The Spirit itſelf
beareth witneſs with our ſpirit, that we are the children
of God :
In theſe verſes the apoſtle repreſents two more excellent
which belong to true believers.
I. Life. The happineſs is not barely a negative happineſs, not to be
condemned ; but it is poſitive, it is an advancement to a life that will be
the unſpeakable happineſs of the man; (v. 10, 11.) If Chriſt be in you.
Obſerve, If the Spirit be in us, Chriſt is in us. He dwells in the heart
by faith, Eph. 3. 17. Now we are here told what becomes of the bo-
dies and ſouls of thoſe in whom Chriſt is.
1. We cannot ſay but that the body is dead; it is a frail, mortal,
dying body, and it will be dead ſhortly ; it is a houſe of clay, whoſe
foundation is in the duſt. The life purchaſed and promiſed does not
immortalize the body in its preſent ſtate.
It is dead, it is appointed to die, it is under a ſentence of death: as we
ſay, One that is condemned, is a dead man. In the midſt of life we are
in death : be our bodies ever ſo ſtrong, and healthful, and handſome,
they are as good as dead, (Heb. 11.12.) and this becauſe offin. It is
fin that kills the body. This effect the firſt threatening has ; (Gen. 3.
19.) Dust thou art. Methinks, were there no other argument, love to
our bodies ſhould make us hate fin, becauſe it is ſuch an enemy to our
bodies. The death even of the bodies of the ſaints is a remaining token
of God’s diſpleaſure againſt fin.
2. But the ſpirit, the precious ſoul, that is life : it is now ſpiritually
alive, may it is life. Grace in the ſoul is its new nature ; the life of the
ſaint lies in the ſoul, while the life of the finner goes no farther than the
body. When the body dies, and returns to the duſt, the ſpirit is life;
not only living and immortal, but ſwallowed up of life. Death to the
ſaints is but the freeing the heaven-born ſpirit from the clog and load
of this body, that it may be fit to partake of eternal life. When Abra-
ham was dead, yet God was the God of Abraham, for even then his
benefits,
ſpirit was life, Matth, 22.31, 32. See Pſ, 49. 15. And this becauſe |
Vol. V. No. 97.
None are his but thoſe that have his Spirit ; that is, [1..]
of righteouſneſ. "The righteouſneſ, of Chriſt imputed to them, ſecures
the ſoul, the bºtter part, from death; the righteouſneſs of Chriſt in. '
herent in them, the renewed image of God upon the ſoul, preſerves it,
and, by God’s ordination, at death elevates it; and improves it, and makes
it meet to partake of the inheritance of the ſaints in light. The eternal
life of the ſoul conſiſts in the viſion and fruition of God, and both
aſſimilating, for which the ſoul is qualified by the righteouſneſs of ſanc-
tification. I refer to Pſ. 17. 15. “I will behold thy face in righte-
ouſneſs.”
3. There is a life reſerved too for the poor body at laſt ; “ He ſhall
alſo quicken your mortal bodies,” v. 11. The Lord is for the body;
and though at death it is caſt aſide as a deſpiſed broken veſſel, a veſſel in
which is no pleaſure, yet God will have a defire to the work of his hands,
(Job 14. 15.) will remember his covenant with the duſt, and will not
loſe a grain of it ; but the body ſhall be re-united to the ſoul, and
clothed with a glory agreeable to it. Vile bodies ſhall be new faſhioned,
Phil. 3. 21. 1 Cor. 15. 42. *
Two great aſſurances of the reſurre&tion of the body are mentioned.
(1.) The reſurre&tion of Chriſt; He “that raiſed up Chriſt from
the dead, ſhall alſo quicken.” Chriſt roſe as the Head and Firſt-Fruits,
and Forerunner of all the ſaints, 1 Cor. 15. 20. The body of Chriſt lay.
in the grave, under the fin of all the elečt imputed, and broke through
it. O grave, then, where is thy vićtory : It is in the virtue of Chriſt’s
reſurre&tion that we ſhall riſe.
(2.) The indwelling of the Spirit. The ſame Spirit that raiſeth the
ſoul now, will raiſe the body ſhortly ; by his Spirit that dwelleth in you.
The bodies of the ſaints are the temples of the Holy Ghoſt, I Cor. 3.
16.—6. 19. Now though theſe temples may be ſuffered for a while to
lie in ruins, yet they ſhall be rebuilt again. The tabernacle of David,
which is fallen down, ſhall be repaired, whatever great mountains may
be in the way. The Spirit, breathing upon dead and dry bones, will
make them live, and the ſaints even in their fleſh ſhall ſee God.
From hence the apoſtle by the way infers, how much it is our duty
to walk not after the fleſh, but after the Spirit, v. 12, 13. Let not our
life be after the wills and motions of the fleſh. -
Two motives he mentions here. . -
[1..] We are not debtors to the flesh ; neither by relation, gratitude,
nor any other bond or obligation. We owe no ſuit or ſervice to ouv .
carnal defires; we are indeed bound to clothe, and feed, and take care of,
the body, as a ſervant to the ſoul in the ſervice of God, but no further.
We are not debtors to it; the fleſh never did us ſo much kindneſs as to
oblige us to ſerve it. It is implied that we are debtors to Chriſt and to
the Spirit : there we owe our all, all we have, and all we can do, by a
thouſand bonds and obligations. Being delivered from ſo great a death
by ſo great a ranſom, we are deeply indebted to our Deliverer. See
1 Cor. 6. 19, 20. - ---
[2.] Confider the conſequences, what will be at the end of the way.
Here are life and death, bleſfing and curfing, ſet before us.
If ye live after the flesh, ye shall die; die eternally. It is the pleafing,
and ſerving, and gratifying, of the fleſh, that is the ruin of ſouls; that is
the ſecond death. Dying indeed is the ſoul’s dying: the death of the
ſaints is but a ſleep.
But on the other hand, re shall live, live and be happy to eternity ;
that is the true life; “If ye through the Spirit mortify the deeds of
the body,” ſubdue and keep under all fleſhly luſts and affections, deny
yourſelves in the pleaſing and humouring of the body; and this through.
the Spirit ; we cannot do it without the Spirit working it in us ; and
the Spirit will not do it without us doing our endeavour. So that in a
word we are put upon this dilemma, either to diſpleaſe the body, or de-
ſtroy the ſoul. *
II. The Spirit of adoption is another privilege belonging to thoſe that
are in Chriſt Jeſus, v. 14...16.
All that are Chriſt's are taken into the relation of children to God,
v. 14. Obſerve, 1. Their property ; they are led by the Spirit of God;
as a ſcholar in his learning is led by his tutor, as a traveller in his journey
$
'is led by his guide, as a ſoldier in his engagements is led by his captain ;
not driven as Leaſts, but led as rational creatures ; drawn with the cords
of a man, and the bands of love. It is the undoubted chara&ter of all
true believers, that they are led by the Spirit of God ; having ſubmitted
themſelves.in believing to his condućt, they do in their obedience follow
that conduct, and are ſweetly led into all truth and all duty. 2. Their
privilege; They are the ſons of God; received into the number of God’s
children by adoption ; owned and loved by him as his children.
And thoſe that are the ſons of º have the Spirit, .
3 S. -
A. D. 58.
N
(1.) To work in them the diſpoſition of children; (v. 15.) “Ye have
not received the ſpirit of bondage again to fear.” Underſtand it, [1..]
Of that ſpirit of bondage which the Old Teſtament church was under,
by reaſon of the darkneſs and terror of that diſpenſation. The veil fig-
nified bondage, 2 Cor. 3. 15. Compare v. 17. The Spirit of adoption
was not then ſo plentifully poured out as now ; for the law opened the
wound, but little of the remedy. Now you are not under that diſpenſa-
tion, you have not received that Spirit.”
dage, which the ſaints were many of them themſelves under at their con-
verſion, under the convićtions of fin and wrath ſet home by the Spirit;
as they, (A&ts 2.37.) the jailer, (A&ts 16, 30.) Paul, Aćts 9.6. Then
the Spirit himſelf was to the ſaints a Spirit of bondage; “But,” ſays
the apoſtle, “with you this is over.” “God, as a Judge,” ſays Dr.
Manton, “by the ſpirit of bondage, ſends us to Chriſt as Mediator, and
Chriſt as Mediator, by the Spirit of adoption, ſends us back again to
God as a Father.” Though a child of God may come under fear of
bondage again, and may be queſtioning his ſonſhip, yet the bleſſed
Spirit is not again a ſpirit of bondage, for then he would witneſs an un-
truth. - r - • -
But you have received the Spirit of adoption. Men may give a charter
of adoption ; but it is God’s prerogative, when he adopts, to give a Spirit
of adoption ; the nature of children. The Spirit of adoption works in
the children of God a filial love to God as a Father, a delight in him,
and a dependence upon him, as a Father. A ſanétified ſoul bears the
image of God, as the child bears the image of the father.
Whereby we cry, Abba, Father. Praying is here called crying ; which
is not only an earnest, but a natural, expreſſion of defire; children that
..cannot ſpeak, vent their deſires by crying. Now, the Spirit teaches us
in prayer to come to God as a Father, with a holy humble confidence,
imboldening the ſoul in that duty.
Abba, Father. Abba is a Syriac word, fignifying father, or my fa-
ther; mºrne, a Greek word: and why both, Abba, Father P Becauſe
Chriſt ſaid ſo in prayer, (Mark 14. 36.) Abba, Father and we have
received the Spirit of the Son. It denotes an affectionate endearing im-
portunity, and a believing ſtreſs laid upon the relation. Little children,
begging of their parents, can ſay little but Father, Father, and that is
rhetoric enough. It alſo denotes, that the adoption is common both to
Jews and Gentiles; the Jews call him Abba in their language; the
Greeks may call him 73rne in their language; for in Chriſt Jeſus there
is neither Greek nor Jew.
(2.) To witneſs to the relation of children, v. 16. The former is
the work of the Spirit as a Sanétifier, this as a Comforter.
Beareth witneſs with our ſpirit. Many a man has the witneſs of his
own ſpirit to the goodneſs of his ſtate, who has not the concurring teſti-
mony of the Spirit. Many ſpeak peace to themſelves, to whom the God
of heaven does not ſpeak peace. But they that are ſanctified, have God’s
Spirit witneſfing with their ſpirits; which is to be underſtood not of any
immediate extraordinary revelation, but an ordinary work of the Spirit,
in and by the means of comfort ſpeaking peace to the ſoul. This teſti.
mony is always agreeable to the written word, and is therefore always
grounded upon ſanétification; for the Spirit in the heart cannot contra-
dićt the Spirit in the word. The Spirit witneſſes to none the privileges
of children, who have not the nature and diſpoſition of children.
17. And if children, then heirs; heirs of God, and
joint-heirs with Chriſt; if ſo be that we ſuffer with him,
that we may be alſo glorified together. 18. For I reckon
that the ſufferings of this preſent time are not worthy to
be compared with the glory which ſhall be revealed in us.
19. For the earneſt expectation of the creature waiteth
for the manifeſtation of the ſons of God. 20. For the
creature was made ſubjećt to vanity, not willingly, but by
reaſon of him who hath ſubjećted the ſame in hope, 21.
Becauſe the creature itſelf alſo ſhall be delivered from the
bondage of corruption into the glorious liberty of the chil-
dren of God. 22. For we know that the whole creation
groaneth and travaileth in pain together until now ; 23.
And not only they, but ourſelves alſo, who have the firſt-
fruits of the Spirit, even we ourſelves groan within our-
ſelves, waiting for the adoption, to wit, the redemption of
ROMANS, VIII.
[2.] Of that ſpirit of bon- |
The Believer’s Privileges.
tº *: But hope that
is ſeen is not hope f" for what a man ſeeth, why doth he
yet hope for ; 25. But if we hope for that we ſee nota.
then do we with patience wait for it.
our body. 24, º: are ſaved by hope.
In theſe words, the apoſtle deſcribes a fourth illuſtrious branch of the
happineſs of believers, that is, a title to the future glory. This is fitly
annexed to our ſonſhip ; for as the adoption of ſons entitles us to, ſo the
diſpoſition of ſons fits and prepares us for, that glory.
If children, then heirs, v. 17. In earthly inheritances this rule does
not hold, only the firſt-born are heirs; but the church is a church of
firſt-born, for they are all heirs. Heaven is an inheritance that all the
ſaints are heirs to. They do not come to it as purchaſers, by any merit
or procurement of their own ; but as heirs, purely by the aët of God;
for God makes heirs. The ſaints are heirs, though in this world they
are heirs under age : ſee Gal. 4. 1, 2. Their preſent ſtate is a ſtate of
education and preparation for the inheritance. How comfortable ſhould
this be to all the children of God, how little ſoever they have in poſſeſ.
fion, that, being heirs, they have enough in reverſion'ſ
But the honour and happineſs of an heir lies in the value and worth of
that which he is heir to ; we read of thoſe that inherit the wind; and
therefore we have here an abſtraćt of the premiſes.
I. Heirs of God. The Lord himſelf is the Portion of the ſaints' in-
heritance ; (Pſ. 16.5,) a goodly heritage, v. 6. The ſaints are ſpiritual
prieſts, that have the Lord for their inheritance, Numb. 18. 20. The
viſion of God and the fruition of God make up the inheritance the ſaints
are heirs to. God himſelf will be with them, and will be their God,
Rev. 21. 3.
II. Joint-heirs with Christ. Chriſt, as Mediator, is ſaid to be the heir
of all things, (Heb. 1. 2.) and true believers, by virtue of their union
with him, shall inherit all things, Rev. 21. 7. They that now partake
of the Spirit of Chriſt as his brethven, ſhall as his brethren partake of
his glory, (John 17. 24.) ſhall fit down with him upon his throne, Rev.
3.21. Lord, what is man that thou ſhouldeſt thus manify him I Now,
this future glory is further ſpoken of, as the reward of preſent ſufferings, -
and as the accompliſhment of preſent hopes. -
1. As the reward of the ſaints’ preſent ſufferings; and it is a rich
reward; If ſo be that we ſuffer with him, (v. 17.) or, Joraſmuch as we
ſuffer with him. The ſtate of the church in this world always is, but
was then eſpecially, an afflićted ſtate ; to be a chriſtian was certainly to
be a ſufferer. Now, to comfort them in reference to thoſe ſufferings, he
tells them that they ſuffered with Christ, for his ſake, for his honour, and
for the teſtimony of a good conſcience ; and we ſhall be glorified with
him. Thoſe that ſuffered with David in his perſecuted ſtate, were ad-
vanced by him and with him when he came to the crown; ſee 2 Tim.
2. 12. See the gains of ſuffering for Chriſt ; though we may be loſers
for him, we ſhall not, we cannot, be loſers by him in the end. This the
goſpel is filled with the aſſurances of . Now, that ſuffering ſaints may
have ſtrong ſupports and conſolations from their hopes of heaven, he
holds the balance, (v. 18.) in a compariſon between the two, which is
obſervable.
(1.) In one ſcale he puts the ſufferings of this present time. The
ſufferings of the ſaints are but ſufferings of this preſent time, ſtrike no
deeper than the things of time, laſt no longer than the preſent time;
§ Cor. 4. 17.) light qffliction, and but for a moment. So that on the
ufferings he writes tekel, weighed in the balance, and found light.
(2.) In the other ſcale he puts the glory ; and finds that a weight, an
exceeding and eternal weight ; glory that shall be revealed. In our pre-
ſent ſtate we come ſhort, not only in the enjoyment, but in the knowledge,
of that glory; (1 Cor. 2. 9. 1 John 3. 2.) it ſhall be revealed. It
ſurpaſſes all that we have yet ſeen or known : preſent vouchſafements
are ſweet and precious, very precious, very ſweet; but there is ſome-
thing to come, ſomething behind the curtain, that will outſhine all.;
shall be revealed in us ; not only revealed to us, to be ſeen, but revealed
in us, to be enjoyed.
ſo to eternity.
(3.) He determines their ſufferings not worthy to be compared with the
glory—gº &#12 ºrgès rºy 368xy. They cannot merit that glory; and if
Juffering for Chriſt will not merit, much leſs will doing. They ſhould
not at all deter and frighten us from the diligent and earneſt purſuit of
that glory. The ſufferings are ſmall and ſhort, and concern the body
only ; but the glory is rich and great, and concerns the ſoul, and is
The kingdom of God is within you, and will be
eternal.
A. D. '58.
The Burthens of the Creature.
This he reckons, I reckon—Aoyiğazı. It is not a raſh and ſudden
determination, but the product of a very ſerious and deliberate confider-
ation. He had reaſoned the caſe within himſelf, weighed the arguments
on both fides, and thus at laſt reſolves the point. O how vaſtly different
are the ſentence of the word and the ſentiment of the world concerning
the ſufferings of this preſent time !
I reckon, as an arithmetician that is balancing an account ; he firſt
ſums up what is diſburſed for Chriſt in the ſufferings of this preſent time,
and finds they come to very little ; he then ſums up what is ſecured to
us by Chriſt in the glory that ſhall be revealed, and that he finds an in-
finite ſum, tranſcending all conception, the diſburſement abundantly
made up, and the loſſes infinitely countervailed. And who would be
afraid then to ſuffer for Chriſt, who, as he is beforehand with us in ſuf-
fering, ſo he will not be behindhand with us in recompenſe 2
Now Paul was as competent a judge of this point as ever any mere
man was. He could reckon not by art only, but by experience ; for
he knew both. He knew what the ſufferings of this preſent time were;
ſee 2 Cor. 11. 23.28. He knew what the glory of heaven is ; ſee
2 Cor. 12. 3, 4. And upon the view of both, he gives this judgment
here. There is nothing like a believing view of the glory which ſhall
be revealed, to ſupport and bear up the ſpirit under all the ſufferings of
this preſent time. The reproach of Chriſt appears riches to thoſe who
have reſpect to the recompenſe of reward, Heb. 11. 26.
2. As the accompliſhment of the ſaints’ preſent hopes and expecta-
tions, v. 19, &c. As the ſaints are ſaffering for it, ſo they are waiting
for it. Heaven is therefore ſure; for God, by his Spirit, would not
raiſe and encourage thoſe hopes, only to defeat and diſappoint them ; he
will eſtabliſh that word unto his ſervants, on which he has cauſed them
to hope, (Pſ. 119, 49.) and heaven is therefore ſweet; for if hope de-
ferred makes the heart fick, ſurely when the deſire comes it will be a
tree of life, Prov. 13. 12.
Now he obſerves an expectation of this glory. -
(1.) In the creatures, v. 19.22. That muſt needs be a great tran:
ſcendant glory, which all the creatures are ſo earneſtly expecting and
longing for. This obſervation in theſe verſes has ſome difficulty In 11,
which puzzles interpreters a little; and the more, becauſe it is a remark
not made in any other ſcripture, with which it might be compared.
By the creature here we underſtand, not as ſome do, the Gentile
world, and there expectation of Chriſt and the goſpel ; which is an ex-
poſition very foreign and forced ; but the whole frame of nature, eſpeci-
ally that of this lower world; the whole creation, the compages of in-
animate and ſenſible creatures; which, becauſe of their harmony and
mutual dependence, and becauſe they all conſtitute and make up one
world, are ſpoken of in the fingular number, as the creature. The
ſenſe of the apoſtle in theſe four verſes we may take in theſe obſerva-
1O ſl S :
t [1] That there is a preſent vanity, which the creature, by reaſon of
the fin of man, is made ſubject to, v. 20. When man finned, the ground
was curſed for man’s ſake, and with it all the creatures (eſpecially of
this lower world, where our acquaintance lies) became ſubjećt to that
cuiſe; became mutable and mortal. Under, the bondage of corruption,
v. 21. There is an impurity, deformity, and infirmity, which the crea-
ture has contraćted by the fall of man : the creation is fullied and ſtained,
much of the beauty of the world gone. There is an enmity of one crea-
ture to another ; they are all ſubječt to continual alteration and decay
of the individuals, liable to the ſtrokes of God’s judgments upon man.
When the world was drowned, and almoſt all the creatures in it, ſurely
then it was ſubject to vanity indeed. The whole ſpecies of creatures is
deſigned for, and is haſtening to, a total diſſolution by fire. And it is
not the leaſt part of their vanity and bondage, that they are uſed, or
abuſed rather, by men a8 inſtruments of fin. The creatures are often
abuſed to the diſhonour of their Creator, the hurt of his children or the
ſervice of his enemies. When the creatures are made the food and fuel
of our luſts, they are ſubječt to vanity, they are captivated by the law
of fin. - -
And this, not willingly, not of their own choice ; all the creatures
deſire their own perfection and conſummation. When they are made
inſtruments of fin, it is not willingly. Or, They are thus captivated,
not for any fin of their own, which they had committed, but for man's
fin; By reaſon of him who hath ſubjected the ſame. Adam did it merito-
riouſly; the creatures being delivered to him, when he by fin delivered
himſelf, he delivered them likewiſe into the bondage of corruption. God
did it judicially; he paſſed a ſentence upon the creatures for the fin of
man, by which they became ſubject. And this yoke (poor creatures)
l -
| the land cries, Job 31. 38.
they bear in hope, that it will not be ſo always. 'Em' Arº, #r wal, &c.—
in º: that the creature itſelf; ſo many Greek copies join the words.
We have reaſon to pity the poor creatures, that for our fin are become
fubjećt to vanity.
[2.] That the creatures groan and travail in pain together-under this
vanity and corruption, v. 22. . It is a figurative expreſſion. Sin is a bur-
then to the whole creation; the fin of the Jews, in crucifying Chriſt, ſet
the earth a quaking under them. The idols were a burthen to the weary
beast, Iſa. 46. 1. There is a general outcry of the whole creation
againſt the fin of man; the ſtone crieth out of the wall, (Hab. 2. 11.)
[3.] That the creature, that is now thus burthened, ſhall, at the time
of the reſtitution of all things, be delivered from this bondage into the glo-
vious liberty of the children of God; (v. 21.) they ſhall no more be ſub-
jećt to vanity and corruption, and the other fruits of the curſe; but, on
the contrary, this lower world ſhall be renewed; when there will be new
heavens, there will be a new earth; (2 Pet. 3. 13. Rev. 21. 1.) and
there ſhall be a glory conferred upon all the creatures, which ſhall be
| (in the proportion of their natures) as ſuitable and as great an advance-
ment as the glory of the children of God ſhall be to them. The fire
at the laſt day ſhall be a refining, not a deſtroying, annihilating fire.
What comes of the ſouls of brutes, that go downward, none can tell.
But it ſhould ſeem by the ſcripture there will be ſome kind of reſtoration
of them. And if it be obječted, What uſe will they be off to glorified
ſaints 2 we may ſuppoſe them of as much uſe as they were to Adam
in innocency; and if it be only to illuſtrate the wiſdom, power, and
goodneſs of their Creator, that is enough. Compare with this, Pſ. 96.
10... 13-98, 7.9. “Let the heavens rejoice before the Lord, for he
cometh.”
[4] That the creature doth therefore earneſtly expe&t and wait for
the manifeſtation of the children of God, v. 19. Obſerve, At the ſecond
coming of Chriſt there will be a manifeſtation of the children of God.
Now the faints are God’s hidden ones, the wheat ſeems loſt in a heap
of chaff; but then they ſhall be manifeſted. It does not yet appear
what we ſhall be, (1 John 3. 2.) but then the glory ſhall be revealed.
The children of God ſhall appear in their own colours. And this re-
demption of the creature is reſerved till then ; for as it was with man,
and for man, that they fell under the curſe, ſo with man, and for man,
they ſhall be delivered. All the curſe and filth that now adhere to the
| creature, ſhall be done away then when thoſe that have ſuffered with
Chriſt upon earth, ſhall reign with him upon the earth. This the whole
creation looks and longs for; and it may ſerve as a reaſon why now a
good man ſhould be merciful to his beaſt.
(2.) In the ſaints, who are new creatures, v. 23.25. Obſerve,
[1..]. The grounds of this expectation in the ſaints. . It is our having
received the first-fruits of the Spirit , which both quickens our defires,
and encourages our hopes, and both ways raiſes our expectations. The
firſt-fruits did both ſanétify and inſure the lump. Grace is the firſt-
fruits of glory, it is glory begun. We, having received ſuch cluſters
in this wilderneſs, cannot but long for the full vintage in the heavenly
| Canaan. Not only they ; not only the creatures, who are not capable of
ſuch a happineſs as the firſt-fruits of the Spirit: but even we who have
ſuch preſent rich receivings, cannot but long for ſomething more and
greater. In having the firſt-fruits of the Spirit, we have that which is
very precious ; but we have not all we would have.
We groan within ourſelves; which denotes the ſtrength and ſecrecy
of theſe defires : not making a loud noiſe, as the hypocrites howling
upon the bed for corn and wine, but with silent groans, which pierce
heaven fooneſt of all. Or, We groan among ourſelves. It is the unani-
mous vote, the joint desire of the whole church, all agree in this ; Come,
Lord Jºſus, come quickly. The groaning denotes a very earneſt and im-
portunate desire, the ſoul pained with the delay. Preſent receivings and
comforts are consistent with a great many groans; not as the pangs of
one dying, but as the throes of a woman in travail; groans that are ſymp-
toms of life, not of death.
[2.] The obječt of this expectation. What is it we are thus desiring
and waiting for 2 What would we have 2 The adoption, to wit, the redemp.
tion of our body. Though the ſoul be the principal part of the man, yet
the Lord has declared himſelf for the body alſo, and has provided a great
deal of honour and happineſs for the body. The reſurre&tion is here
called the redemption of the body. It ſhall then be reſcued from the
power of death and the grave, and the bondage of corruption; and
though a vile body, yet it ſhall be refined and beautified, and made like
| that glorious body of Chriſt, Phil. 3. 21. 1 Cor. 15.42.



Roºsºn.
The Believer's Privileges.
This is called the adoption. First, It is the adoption manifested be- to fail ; for this end the Holy Ghoſt was poured out. Helpeth, avywrixa-
fore all the world, angels and men. Now are we the ſons of God, but
it does not yet appear, the honour is now clouded; but then God will
publicly own all his children. The deed of adoption, which is now
written, signed, and ſealed, will then be recogniſed, proclaimed, and pub-
liſhed. As Chriſt was, ſo the ſaints will be, declared to be the ſons of
God with power, by the reſurrečtion from the dead, ch. 1. 4. It will
then be put paſt diſpute. Secondly, It is the adoption perfected and
completed. The children of God have bodies as well as ſouls; and till
thoſe bodies are brought into the glorious liberty of the children of God,
the adoption is not perfeót. But then it will be complete, when the
Captain of our ſalvation ſhall bring the many ſons to glory, Heb.
2. 10. -
This is that which we expect, which our fleſh reſts in hope of, Pſ. 16.
9, 10. All the days of our appointed time, we are waiting till this change
comes, when he ſhall call, and we ſhall anſwer, and he will have a desire
to the work of his hands, Job 14. 14, 15. -
[3.] The agreeableneſs of this to our preſent ſtate, v. 24, 25. Our
happineſs is not in preſent poſſeſſion ; We are ſaved by hope. In this, as
in other things, God hath made our preſent ſtate a ſtate of trial and pro-
bation—that our reward is out of sight. Thoſe that will deal with God,
muſt deal upon truſt. It is acknowledged that one of the principal
graces of a chriſtian, is, hope, (1 Cor. 13. 13.) which neceſſarily implies
a good thing to come, which is the objećt of that hope. Faith reſpects
the promiſe, hope the thing promiſed. Faith is the evidence, hope the
expectation, of things not ſeen. Faith is the mother of hope.
We do with patience wait. In hoping for this glory, we have need of
patience, to bear the ſufferings we meet with in the way to it, and the
delays of it. Our way is rough and long ; but he that ſhall come, will
come, and will not tarry; and therefore though he ſeem to tarry, it be-
comes us to wait for him.
26. Likewiſe the Spirit alſo helpeth our infirmities: for
we know not what we ſhould pray for as we ought: but
the Spirit itſelf maketh interceſſion for us with groanings
which cannot be uttered. 27. And he that ſearcheth the
hearts knoweth what is the mind of the Spirit, becauſe he
maketh interceſſion for the ſaints, according to the will of
God. 28. And we know that all things work together
for good to them that love God, to them who are the
called according to his purpoſe.
The apoſtle here ſuggeſts two privileges more, which true chriſtians are
entitled to. x
I. The help of the Spirit in prayer. While we are in this world,
hoping and waiting for what we ſee not, we muſt be praying. Hope
ſuppoſes defire, and that defire offered up to God is prayer; we groan.
Now obſerve, -
1. Our weakneſs in prayer ; We know not what we ſhould pray for as
we ought. (1.) As to the matter of our requeſts we know not what to
aſk. We are not competent judges of our own condition; Who knows
what is good for a man in this life P. Eccl. 6. 12. We are ſhort-fighted,
and very much biaſed in favour of the fleſh, and apt to ſeparate the end
from the way. Te know not what ye aſk, Matth. 20. 22. We are like
fooliſh children, that are ready to cry for fruit before it is ripe, and fit
for them; ſee Luke 9, 54, 55. (2.) As to the manner, we know not
how to pray as we ought. It is not enough that we do that which is
good, but we muſt do it well; ſeek in a due order: and here we are often
at a loſs; graces are weak, affections cold, thoughts wandering ; and it
is not always eaſy to find the heart to pray, 2 Sam. 7. 27. The apoſtle
ſpeaks of this in the firſt perſon; We know not. He puts himſelf among
the reſt. Folly, and weakneſs, and diſtraćtion in prayer, are that which
all the ſaints are complaining of. If ſo great a ſaint as Paul knew not
what to pray for, what little reaſon have we to go forth about that duty
in our own ſtrength !
2. The affiſtances which the Spirit gives us in that duty. He helps
our infirmities ; meant eſpecially of our praying infirmities, which moſt
eaſily beſet us in that duty, againſt which the Spirit helps. The Spirit
in the word helps, many rules and promiſes there are in the word for our
help ; the Spirit in the heart helps, dwelling in us, working in us, as a
Spirit of grace and ſupplication ; eſpecially with reſpect to the infirmities
we are under when we are in a ſuffering ſtate, when our faith is moſt apt
|
f
gºveral—heaves with us, over-against us, helps as we help one that would
lift up a burthen, by lifting over-againſt him at the other end; helps
with us, with us doing our endeavour, putting forth the ſtrength we have.
We muſt not fit ſtill, and expe&t that the Spirit ſhould do all ; when the
Spirit goes before us, we muſt beſtir ourſelves. We cannot without God,
and he will not without us. R
What help ? Why, the Spirit itſelf makes interceſſion for us, dićtates
our requeſts, indites our petitions, draws up our plea for us. Chriſt in-
tercedes for us in heaven, the Spirit intercedes for us in our hearts; ſo
graciouſly has God provided for the encouragement of the praying rem-
nant. The Spirit, as an enlightening Spirit, teaches us what to pray
for ; as a ſapétifying Spirit, works and excites praying graces; as a
comforting Spirit, filences our fears, and helps us over all our diſcourage-
ments. The Holy Spirit is the Spring of all our deſires and breathings
toward God. Now this interceſſion which the Spirit makes is,
(1.) With groanings that cannot be uttered. The ſtrength and fer-
vency of thoſe defires which the Holy Spirit works, are hereby inti-
mated. There may be praying in the Spirit, where there is not a word
ſpoken ; as Moſes prayed, (Exod. 14, 15.) and Hannah, 1 Sam. 1. 13.
It is not the rhetoric and eloquence, but the faith and fervency of our
prayers, that the Spirit works, as an interceſſor in us. Cannot be uttered;
they are ſo confuſed, the ſoul. is in ſuch a hurry with temptations and
troubles, we know not what to ſay, nor how to expreſs ourſelves. Here
is the Spirit interceding with groans that cannot be uttered. When we
can but cry, Abba, Father, and refer ourſelves to him with a holy humble
boldneſs, this is the work of the Spirit.
-
(2.) According to the will of God, v. 27. The Spirit in the heart
never contradićts the Spirit in the word. Thoſe deſires that are con-
trary to the will of God, do not come from the Spirit. The Spirit in-
terceding in us evermore melts our wills into the will of God. Not as f
will, but as thou wilt.
3. The ſure ſucceſs of theſe interceſſions ; He that ſearches the heart,
knoweth what is the mind of the Spirit, v. 27.
To a hypocrite, all whoſe religion lies in his tongue, nothing is more
dreadful than that God ſearches the heart, and fees through all his diſ-
guiſes. To a fincere chriſtian, who makes heart-work of his duty, no-
thing is more comfortable than that God ſearches the heart, for then he
will hear and anſwer thoſe deſires which we want words to expreſs. He
knows what we have need of before we aſk, Matth, 6.8. He knows
what is the mind of his own Spirit in us. And as he always hears
the Son interceding for us, ſo he always hears the Son interceding in
us, becauſe his interceſſion is according ts the will of God.
What could have been done more for the comfort of the Lord’s peo-
ple, in all their addreſſes to God 2 Christ had ſaid, “Whatever you aſk
the Father according to his will, he will give it you.”. But how ſhall
we learn to aſk according to his will Why the Spirit will teach us that.
Thereforé it is, that the feed of Jacob never ſeek in vain.
II. The concurrence of all providences for the good of thoſe that are
Chriſt's, v. 28. It might be objećted, that, notwithſtanding all theſe
privileges, we ſee believers compaſſed about with manifold afflićtions;
though the Spirit makes interceſſion for them, yet their troubles are con-
tinued. It is very true; but in this the Spirit’s interceſſion is always
effectual, that, however it goes with them, all this is working together
for their good. Obſerve here, ."
1. The charaćter of the faints, who are intereſted in this privilege ;
they are here deſcribed by ſuch properties as are common to all that are
truly ſančtified.
(1.) They love God. This includes all the out-goings of the ſoul’s
affections toward God as the chiefeſt Good and higheſt End. It is
our love to God that makes every providence ſweet, and therefore pro-
fitable. Thoſe that love God, make the beſt of all he does, and take all
in good part. - - -
(2.) “ They are the called according to his purpoſe;” effectually
called, 'according to the eternal purpoſe. The call is effectual, not ac-
cording to any merit or deſert of our’s, but according to God’s own gra-
cious purpoſe.
2. The privilege of the ſaints, that all things work together for good
to them, that is, all the providences of God that concern them. All
that God performs he performs for them, Pſ. 57.2. Their fins are not
of his performing, therefore not intended here, though his permitting of
fin is made to work for their good, 2 Chron. 32. 31. But all the pro-
vidences of God are their’s ; merciful providences, afflićting providences,

| perſonal, public; they are all for good; perhaps for temporal good, as

A. D. 58.
The Believer's Privileges.
Romans, viii.
Joſeph's troubles; however for ſpiritual and eternal good. That is
good for them that does their ſouls good. Either directly or indirectly,
every providence has a tendency to the ſpiritual good of thoſe that love
God; breaking them off from fin, bringing them nearer to God, weaning
them from the world, fitting them for heaven.
Work together. They work, as phyſic works upon the body, various
ways, according to the intention of the phyſician ; but all for the pa-
tient’s good. They work together, as ſeveral ingredients in a medicine
concur to anſwer the intention. God hath ſet the one over againſt the
other; (Eccl. 7, 14.) awseysi, a verb ſingular with a noun plural, de-
noting the harmony of Providence and its uniform deſigns, all the wheels
as one wheel, Ezek. 10. 14.
He worketh all things together for good; ſo ſome read it. It is not
from any ſpecific quality in the providences themſelves, but from the
ower and grace of God working in, with, and by, theſe providences.
All this we know ; know it for a certainty, from the word of God,
from our own experience, and from the experience of all the ſaints.
29. For whom he did foreknow, he alſo did predeſti.
nate to be conformed to the image of his Son, that
he might be the firſt-born among many brethren. 30.
Moreover whom he did predeſtinate, them he alſo called:
and whom he called, them he alſo juſtified: and whom he
juſtified, them he alſo glorified.
The apoſtle, having reckoned up ſo many ingredients of the happineſs
of true believers, comes here to repreſent the ground of them all, which
he lays in predeſtination. Theſe precious privileges are conveyed to
us by the charter of the covenant, but they are founded in the counſel
of God, which infallibly ſecures the event. That Jeſus Chriſt the Pur-
chaſer might not labour in vain, nor ſpend his ſtrength and life for
nought and in vain, there is a remnant given him, a ſeed that he ſhall ſee,
ſo that the good pleaſure of the Lord ſhall proſper in his hands. For
the explication of which, he here ſets before us the order of the cauſes
of our ſalvation, a golden chain, which cannot be broken. There are
four links of it.
I. “Whom he did foreknow, he alſo did predeſtinate to be conformed
to the image of his Son.” All that God deſigned for glory and happi-
neſs as the end, he decreed to grace and holineſs as the way. Not whom
he did foreknow to be holy, them he predeſtinated to be ſo. The counſels
and decrees of God do not truckle to the frail and fickle will of men ;
no, God’s foreknowledge of the ſaints is the ſame with that everlasting
love where with he is ſaid to have loved them, Jer. 31. 3. God’s know-
ing his people is the ſame with his owning of them, Pſ. 1. 6. John
10. 14, 2 Tim. 2. 19. See ch. 11. 2. Words of knowledge often
in ſcripture denote affection; ſo here; Elect according to the foreknow-
ledge of God, 1 Pet, 1.2. And the ſame word is rendered fore-ordained,
1 Pet. 1. 20. Whom he did foreknow, that is, whom he deſigned for his
friends and favourites. I know thee by name, ſaid God to Moſes, Exod.
33. 12. Now thoſe whom God thus foreknew, he did predestinate to
be conformed to Chriſt.
1. Holineſs conſiſts in our conformity to the image of Chriſt. That
takes in the whole of ſanétification, of which Chriſt is the great Pattern
and Sampler. To be ſpirited as Chriſt was, to walk and live as Chriſt
did, to bear our ſufferings patiently as Chriſt did. Chriſt is the expreſs
Image of his Father, and the ſaints are conformed to the image of Chriſt.
Thus it is by the mediation and interpoſal of Chriſt that we have God’s
love reſtored to us, and God’s likeneſs renewed upon us, in which two
things conſiſts the happineſs of man. -
2. All that God hath from eternity foreknown with favour, he hath
predeſtinated to this conformity. It is not we that can conform ourſelves
to Chriſt; our giving of ourſelves to Chriſt takes riſe in God’s giving of
us to him; and in giving us to him, he predeſtinated us to be conformable
to his image. It is a mere cavil therefore to call the doćtrine of election,
a licentious doćtrine; and to argue, that it gives encouragement to fin,
as if the end were ſeparated from the way, and happineſs from holineſs.
None can know their elečtion but by their conformity to the image of
Chriſt; for all that are choſen are choſen to ſanétification; (2 Theſſ.
2. 13.) and ſurely it cannot be a temptation to any to be conformed to
the world, to believe that they were predeſtinated to be conformed to
Chriſt.
3. That which is herein chiefly deſigned, is, the honour of Jeſus
Vol. V. No. 97.
Chriſt, that he might be the First-born among many brethren, that
Chriſt might have the honour of being the great Pattern, as well as the
great Prince; and in this, as in other things, might have pre-eminence.
| It was in the firſt-born that all the children were dedicated to God under
the law; the firſt-born was the head of the family, on whom all the reſt
did depend : now in the family of the ſaints, Chriſt muſt have the ho-
nour of being the Firſt-born.
And bleſſed be God that there are many brethren; though they ſeem
but a few in one place, at one time, yet, when they come all together,
they will be a great many.
There is therefore a certain number predestinated, that the end of
Chriſt's undertaking might be infallibly ſecured. Had the event been
left at uncertainties in the divine counſels, to depend upon the contingent
turn of man’s will, Chriſt might have been the firſt-born among but few
or no brethren; a captain without ſoldiers, and a prince without ſub-
jećts : to prevent which, and to ſecure to him many brethren, the decree
is abſolute, the thing aſcertained, that he might be ſure to see his seed;
there is a remnant predeſtinated to be conformed to his image; which
decree will certainly have its accompliſhment in the holineſs and happineſs
of that choſen race; and ſo, in ſpite of all the oppoſition of the powers
of darkneſs, Chriſt will be the Firſt-born among many, very many
brethren.
II. “Whom he did predeſtinate, them he alſo called.” Not only
with the external call, (ſo many are called, that were not chºſen, Matth.
20. 16.-22. 14.) but with the internal and effectual call. The former
comes to the ear only, but this to the heart. All that God did from eter-
nity predeſtinate to grace and glory, he does, in the fulneſs of time, effec-
tually call. The call is then effectual, when we come at the call; and we
then come at the call, when the Spirit draws us, convinces the conſcience
of guilt and wrath, enlightens the underſtanding, bows the will, perſuades
and enables us to embrace Chriſt in the promiſes, makes us willing in the
day of his power. It is an effectual call from ſelf and earth, to God and
Chriſt and heaven as our end; from fin and vanity, to grace and holineſs
and ſeriouſneſs as our way. This is the goſpel-call.
Them he called, that the purpoſe of God according to election, might
ſtand ; we are called to that to which we were choſen. So that the
only way to make our eleētion ſure, is, to make ſure our calling, 2 Pet.
1. 10.
III. Whom he called, them he also justifted. All that are effectually
called, are juſtified; abſolved from guilt, and accepted as righteous
through Jeſus Chriſt. They are recti in curia—right in court ; no fin
that ever they have been guilty of, ſhall come againſt them, to condemn
them. The book is croſſed, the bond cancelled, the judgment vacated,
the attainder reverſed; and they are no longer dealt with as criminals,
but owned and loved as friends and favourites. Bleſſed is the man whoſe
iniquity is thus forgiven. None are thus juſtified but thoſe that are effec-
tually called. Thoſe that ſtand it out againſt the goſpel-call, abide
under guilt and wrath.
IV. Whom he justifted, them he also glorified. The power of corrup-
tion being broken in effectual calling, and the guilt of fin removed in
juſtification, all that which hinders, is taken out of the way, and nothing
can come between that ſoul and glory. Obſerve, It is ſpoken of as a thing
done, he glorified, becauſe of the certainty of it; he hath ſaved us, and
called us with a holy calling.
In the eternal glorification of all the elect, God's deſign of love has
its full accompliſhment. This was what he aimed at all along—to bring
them to heaven. Nothing leſs than that glory would make up the ful-
neſs of his covenant-relation to them as God; and therefore in all he does
for them, and in them, he has this in his eye. Are they choſen It is
to ſalvation. Called It is to his kingdom and glory. Begotten again
It is to an inheritance incorruptible. Afflićted It is to work for them
this exceeding and eternal weight of glory.
Obſerve, The Author of all theſe is the ſame. It is God himſelf that
predeſtinated, calleth, juſtifieth, glorifieth ; ſo the Lord alone did lead
him, and there was no ſtrange god with him. Created wills are ſo very
fickle, and created powers ſo very feeble, that if any of theſe did de-
pend upon the creature, the whole would ſhake. But God himſelf hath
undertaken the doing of it from firſt to laſt, that we might abide in a
conſtant dependence upon him and ſubjection to him, and aſcribe all the
praiſe to him ; that every crown may be caſt before the throne. This
is a mighty encouragement to our faith and hope; for, as for God.
his way, his work, is perfeót ; he that hath laid the foundation, will
build upon it; and the top-ſtone will at length be brought forth with
ſhoutings, and it will be our eternal work to cry, Grace, grace to it.
A. D. ss.
31. What ſhall we then ſay to theſe things? If God be
for us, who can be againſt us? 32. He that ſpared not his
own Son, but delivered him up for us all; how ſhall he
not with him alſo freely give us all things? 33. Who
ſhall lay anything to the charge of God's elect? It is God
that juſtifieth : 34, Who is he that condemneth? It is
Chriſt that died, yearather, that is riſen again, who is even
at the right hand of God, who alſo maketh interceſſion
for us. 35. Who ſhall ſeparate us from the love of Chriſt?
Shall tribulation, or diſtreſs, or perſecution, or famine, or
nakedneſs, or peril, or ſword? 36. (As it is written, For
thy fake we are killed all the day long; we are accounted
as ſheep for the ſlaughter.) 37. Nay, in all theſe things
we are more than conquerors through him that loved us.
38. For I am perſuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor things preſent,
nor things to come, 39. Nor height, nor depth, nor any
other creature, ſhall be able to ſeparate us from the love of
God, which is in Chriſt Jeſus our Lord. -
The apoſtle cloſes this excellent diſcourſe upon the privileges of be-
lievers with a holy triumph, in the name of all the ſaints.
Having largely ſet forth the myſtery of God’s love to us in Chriſt, and
the exceeding great and precious privileges we enjoy by him, he con-
cludes like an orator; What shall we then say to these things 2 What uſe
ſhall we make of all that has been ſaid He ſpeaks as one amazed and
ſwallowed up with the contemplation and admiration of it, wondering at
the height and depth, and length and breadth, of the love of Chriſt,
which paſſeth knowledge. The more we know of other things, the leſs
we wonder at them ; but the further we are led into an acquaintance
with goſpel-myſteries, the more we are affected wth the admiration of
them. If Paul were at a loſs what to ſay to theſe things, no marvel if
we be. -
And what does he ſay : Why, if ever Paul rode in a triumphant
chariot on this ſide heaven, here it was ; with ſuch a holy height and
bravery of ſpirit, with ſuch a fluency and copiouſneſs of expreſſion, does
he here comfort himſelf and all the people of God upon the conſideration
of theſe privileges.
In general, he here makes a challenge, throws down the gauntlet, as
it were, dares all the enemies of the ſaints to do their worſt; If God be
for us, who can be against us * The ground of the challenge is God's
being for us; in that he ſums up all our privileges. That includes all,
that God is for us ; not only reconciled to us, and ſo not againſt us, but
in covenant with us, and ſo engaged for us; all his attributes for us, his
promiſes for us, all that he is, and has, and does, is for his people. He
performs all things for them. He is for them, even when he ſeems to
act againſt them. -
And if ſo, who can be against us, ſo as to prevail againſt us, ſo as to
binder our happineſs? Be they ever ſo great and ſtrong, ever ſo many,
every ſo mighty, ever ſo malicious, what can they do? While God is
-
-
-
for us, and we keepin his love, we may with a holy boldneſs defy all the
powers of darkneſs. Let Satan do his worſt, he is chained; let the
world do its worſt, it is conquered; principalities and powers are ſpoiled
and diſarmed, and triumphed over, in the croſs of Chriſt. Who then
dares fight againſt us, while God himſelf is fighting for us? And this
we ſay to theſe things, this is the inference we draw from theſe premiſes.
More particularly, ... -
I. We have ſupplies ready in all our wants; (v. 32.) He that spared,
&c. Who can be againſt us, to ſtrip us, to deprive us of our com-
forts? Who can cut off our ſtreams, while we have a fountain to go to ?
1. Obſerve what God has done for us, on which our hopes are built ;
He spared not his own Son. When he was to undertake our ſalvation,
the Father was willing to part with him, did not think him too precious
a gift to beſtow for the ſalvation of poor ſouls; now we may know that
he loves us, in that he hath not withheld his Son, his own Son, his only
Son, from us, as he ſaid of Abraham, Gen. 22. 12. If nothing leſs will
ſave man, rather than man ſhall periſh, let him go, though it were out
of his boſom. Thus did he deliver him up for us all, for all the elect,
for us all : not only for our good, but in our stead, as a Sacrifice or
ROMANS, VIII.
The Believer's Triumph.
Atonement to be a Propitiation for ſin. When he had undertaken it,
he did not spare him. Though he were his own Son, yet, being made
Sin for us, it pleaſed the Lord to bruiſe him. 'ovº ºptical-he did not
abate him a farthing of that great debt, but charged it home. Awake,
O sword. He did not spare his own Son that served him, that he might
ſpare us, though we have done him ſo much diſſervice.
2. What we may therefore expect he will do. He will with him
freely give us all things. (1:) It is implied, that he will give us Chriſt,
for other things are beſtowed with him ; not only with him given for us,
but with him given to us. He that put himſelf to ſo much charge to
make the purchaſe for us, ſurely will not heſitate at making the applica-
tion to us. (2.) He will with him freely give us all things, all things
that he ſees to be needful and neceſſary for us ; all good things, and, more
we would not deſire, Pſ. 34, 10. And infinite Wiſdom ſhall be the
Judge, whether it be good for us, and needful for us, or no. Freely
give; freely, without reluctancy; he is ready to give, meets us with his
º and freely, without recompenſe, without money, and without
rice-
p How shall he not *. Can it be imagined that he ſhould do the greater,
and not do the leſſer 2 That he ſhould give ſo great a gift for us when we
were enemies, and ſhould deny us any good thing, now that through him
we are friends and children Thus may we by faith argue againſt our
fears of want. He that hath prepared a crown and kingdom for us,
will be ſure to give us enough to bear our charges in the way to it. He
that hath deſigned us for the inheritance of ſons when we come to age,
will not let us want neceſſaries in the mean time.
II. We have an anſwer ready to all accuſations, and a ſecurity againſt
all condemnations; (v. 33, 34.) Who shall lay anything * Doth the law
accuſe them : Do their own conſciences accuſe them 2 Is the Devil the
accuſer of the brethren, accuſing them before our God day and night?
This is enough to anſwer all thoſe accuſations, It is God that justifieth.
Men may juſtify themſelves, as the Phariſees did, and yet the accuſations
may be in full force againſt them; but if God juſtifies, that anſwers all.
He is the Judge, the King, the Party offended, and his judgment is ac-
| cording to truth, and ſooner or later all the world will be brought to be
of his mind; ſo that we may challenge all our accuſers to come and put
in their charge. This overthrows them all; it is God, the righteous
faithful God, that juſtifieth.
Who is he that condemneth 2 Though they cannot make good the
charge, yet they will be ready to condemn ; but we have a plea ready,
to move in arreſt of judgment, a plea which cannot be overruled.
It is Christ that died, &c. It is by virtue of our intereſt in Chriſt, our
relation to him, and our union with him, that we are thus ſecured.
| 1. His death; it is Christ that died. By the merit of his death he
paid our debt; and the ſurety’s payment is a good plea to an action of
debt. It is Chriſt, an able all-ſufficient Saviour.
2. His reſurre&tion; yea, rather that is risen again. This is a much
greater encouragement, for it is a convincing evidence that divine juſtice
was ſatisfied by the merit of his death. His reſurrection was his acquit-
tance, it was a legal diſcharge. Therefore the apoſtle mentions it with
a yea, rather. If he had died, and not riſen again, we had been where
we were. -
3. His fitting at the right hand of God; He is even at the right hand
of God. A further evidence that he had done his work, and a mighty
encouragement to us in reference to all accuſations, that we have a Friend,
ſuch a Friend, in court. At the right hand gf God; which denotes, that
he is ready there, always at hand, and that he is ruling there; all power
is given to him. Our Friend is himſelf the Judge.
4. The interceſſion which he makes there. He is there, not uncon-
cerned about us, not forgetful of us, but making intercession. He is
Agent for us there; an Advocate for us, to anſwer all accuſations, to
put in our plea, and to proſecute it with effect, to appear for us, and to
preſent our petitions.
And is not this abundant matter for comfort & What ſhall we ſay to
theſe things 2 Is this the manner of men, O Lord God? What room
; left for doubting and diſquietment Why art thou caſt down, O my
oul ?
Some underſtand the accuſation and condemnation here ſpoken of, of
that which the ſuffering ſaints met with from men. The primitive chriſ-
tians had many black crimes laid to their charge—hereſy, ſedition, rebel-
lion, and what not 2 For theſe the ruling powers condemned them;
| “But no matter for that:” (ſays the apoſtle ;) “while we ſtand right
at God’s bar, it is of no great moment how we ſtand at men's. To all
the hard cenſures, the malicious calumnies, and the unjuſt and unrighteous

A. D. 58.
The Believer's Triumph.
ROMANS, IX,
God through Chriſt Jeſus, as that which doth abundantly countervail,”
1 Cor. 4. 3, 4.
III. We have good aſſurance of our preſervation and continuance in
this bleſſed ſtate, v. 35, to the end. The fears of the ſaints, left they
ſhould loſe their hold of Chriſt, are often very diſcouraging and diſquiet-
ing, and create them a great deal of diſturbance: but here is that which
. filence their fears, and ſtill ſuch ſtorms, that nothing can ſeparate
them.
We have here from the apoſtle,
1. A daring challenge to all the enemies of the ſaints, to ſeparate
them, if they could, from the love of Chriſt. Who shall 2 None ſhall,
v. 35.37. God having manifeſted his love in giving his own Son for
us, and not heſitating at that, can we imagine that any thing elſe ſhould
divert or diſſolve that lové 2 Obſerve here,
(1.) The preſent calamities of Chriſt’s beloved ones, ſuppoſed ; that
they meet with tribulation on all hands, are in distress, know not which
way to look for any ſuccour and relief in this world, are followed with
persecution from an angry malicious world that always hated thoſe whom
Chriſt loved; pinched with famine, and ſtarved with nakedness, when
ftripped of all creature-comforts; expoſed to the greateſt perils; the
sword of the magiſtrate drawn againſt them, ready to be ſheathed in their
bowels, bathed in their blood. Can a caſe be ſuppoſed more black and
diſmal 2. It is illuſtrated (v. 36.) by a paſſage quoted from Pſ. 44. 22.
“For thy fake we are killed all the day long;” which intimates, that
we are not to think ſtrange, no not concerning the fiery bloody trial.
We ſee the Old Teſtament ſaints had the ſame lot, ſo perſecuted they
the prophets that were before us. Killed all the day long, continually
expoſed to, and expecting, the fatal ſtroke. There is ſtill every day,
and all the day long, one or other of the people of God bleeding and
dying under the rage of perſecuting enemies. Accounted as sheepfor the
Jlaughter; they make no more of killing a chriſtian, than of butchering
a ſheep. Sheep are killed, not becauſe they are hurtful while they live,
but becauſe they are uſeful when they are dead. They kill the chriſ-
tians to pleaſe themſelves, to be food to their malice. They eat up my
people as they eat bread, Pſ. 14. 4.
(2.) The inability of all theſe things to ſeparate us from the love of
Chriſt. Shall they, can they, do it 2 No, by no means. All this will
not cut the bond of love and friendſhip that is betwixt Chriſt and true
believers.
[1..] Chriſt doth not, will not, love us the leſs for all this. All theſe
troubles are very confiſtent with the ſtrong and conſtant love of the Lord
Jeſus. They are neither a cause nor an evidence of the abatement of his
love. When Paul was whipped, and beaten, and impriſoned, and ſtoned,
did Chriſt love him ever the leſs 2 Were his favours intermitted 2 His
ſmiles any whit ſuſpended ? His viſits more ſhy By no means, but the
contrary. Theſe things ſeparate us from the love of other friends.
When Paul was brought before Nero, all men forſook him, but then the
Lord ſtood by him, 2 Tim. 4, 16, 17. Whatever perſecuting enemies
may robus of, they cannot rob us of the love of Chriſt; they cannot in-
cept his love-tokens, they cannot interrupt or exclude his viſits; and there-
fore let them do their worſt, they cannot make a true believer miſerable.
[2.] We do not, will not, love him the leſs for this ; and that for this
reaſon, becauſe we do not think that he loves us the leſs. Charity thinks
no evil, entertains no miſgiving thoughts, makes no hard concluſions, no
unkind conſtructions, takes all in good part, that comes from love. A
true Chriſtian loves Chriſt never the leſs, though he ſuffer for him;
thinks never the worſe of Chriſt, though he loſe all for him.
(3.) The triumph of believers in this; (v. 37.) “Nay, in all theſe
things we are more than conquerors.” -
[1..] We are conquerors; though killed all the day long, yet con- |
querors. A ſtrange way of conquering, but it was Chriſt’s way ; thus
he triumphed over principalities and powers in his croſs. It is a ſurer
and a nobler way of conqueſt by faith and patience, than by fire and
ſword. The enemies have ſometimes confeſſed themſelves baffled and
overcome by the invincible courage and conſtancy of the martyrs, who
thus overcame the moſt vićtorious princes by not loving their lives to the
death, Rev. 12. 1 1. r
[2.] We are more than conquerors. In our patient bearing of theſe
trials we are not only conquerors, but more than conquerors, that is, tri-
umphers. Thoſe are more than conquerors, that conquer,
First, With little loſs. Many conqueſts are dear bought ; but what
do the ſuffering ſaints loſe : Why, they loſe that which the gold loſes
in the furnace, nothing but the droſs. It is no great loſs to loſe things
which are not ; a body that is of the earth, earthy.
ſentences of men, we may with comfort oppoſe our juſtification before |
night;” and ſo departed.
Secondly, With great gain. The ſpoils are exceeding rich; glory,
honour, and peace, a crown of righteouſneſs that fades not away. in
this the fuffering ſaints have triumphed; not only have not been ſeparated
from the love of Chriſt, but have been taken into the moſt ſenſible en-
dearments and embraces of it. “As afflićtions abound, conſolations
much more abound,” 2 Cor. 1. 5. There is one more than a conqueror,
when preſſed above meaſure. He that embraced the ſtake, and ſaid,
“Welcome the croſs of Chriſt, welcome everlaſting life;” He that dated
his letter from the delečtable orchard of the Leonine priſon; He that
ſaid, “In theſe flames I feel no more pain than if I were upon a bed ‘of
down ;” She who, a little before her martyrdom, being aſked how ſhe
did, ſaid, “Well, and merry, and going to heaven.” Thoſe that have
gone familing to the ſtake, and ſtood finging in the flames; theſe were
more than conquerors.
[3.] It is only through Christ that loved us ; the merit of his death
taking, the ſting out of all theſe troubles ; the Spirit of his grace
ſtrengthening us, and enabling us to bear them with holy courage and
conſtancy, and coming in with ſpecial comforts and ſupports. Thus we
are conquerors, not in our own ſtrength, but in the grace that is in Chriſt
Jeſus. We are conquerors by virtue of our intereſt in Chriſt's vićtory.
He hath overcome the world for us, (John 16. 33.) both the good
things and the evil things of it; ſo that we have nothing elſe to do but
to purſue the vićtory, and to divide the ſpoil, and ſo are more than con-
querors. •
2. A direét and poſitive concluſion of the whole matter; For I am
persuaded, v. 38, 39. It denotes a full, and ſtrong, and affectionate per-
ſuaſion, ariſing from the experience of the ſtrength and ſweetneſs of the
divine love, And here he enumerates all thoſe things which might be
ſuppoſed likely to ſeparate between Chriſt and believers, and concludes
that it could not be done.
(1.) Neither death nor life; neither the terrors of death on the one
hand, nor the comforts and pleaſures of life on the other; neither the
fear of death, nor the hope of life. Or, We ſhall not be ſeparated from
that love, either in death or in life.
(2.) Nor angels, nor principalities, nor powers. Both the good
angels and the bad are called principalities and powers : the good, Eph.
1. 21. Col. 1. 16. the bad, Eph. 6. 12. Col. 2. 15. And neither
ſhall do it. The good angels will not, the bad, shall not, and neither
can. The good angels are engaged friends, the bad are reſtrained
enemies. -
(3.) Nor things present, nor things to come ; neither the ſenſe of trou-
bles preſent, nor the fear of troubles to come. Time ſhall not ſeparate
us, eternity ſhall not. Things preſent ſeparate us from things to come,
and things to come ſeparate and cut us off from things preſent ; but
neither from the love of Chriſt, whoſe favour is twiſted in with both
preſent things, and things to come.
(4.) Nor height, nor depth ; neither the height of proſperity and pre-
ferment, nor the depth of adverſity and diſgrace: nothing from heaven
above, no ſtorms, no tempeſts; nothing on earth below, no rocks, no
ſeas, no dungeons. - -
(5.) Nor any other creature; anything that can be named or thought
of ; it will not, it cannot, ſeparate us from the “ love of God which is
in Chriſt Jeſus our Lord.” It cannot cut off or impair our love to God,
or God’s to us ; nothing does it, can do it, but fin. Obſerve, The
love that is between God and true believers is through Chriſt. He
is the Mediator of our love; it is in and through him that God can love
us, and that we dare love God. That is the ground of the ſteadfaſtneſs
of the love ; therefore God reſts in his love, (Zeph. 3. 17.) becauſe
Jeſus Chriſt, in whom he loves us, is the ſame yeſterday, to-day, and for
ever,
Mr. Hugh Kennedy, an eminent chriſtian of Ayr in Scotland, when
he was dying, called for a Bible ; but finding his fight gone, he ſaid,
Turn me to the eighth of the Romans, and ſet my finger at thoſe words,
I am persuaded that neither death nor life, &c., “Now,” ſaid he, “is
my finger upon them ’’ And when they told him it was, without ſpeak-
ing any more, he ſaid, “Now, God be with you, my children; I have
breakfaſted with you, and ſhall ſup with my Lord Jeſus Chriſt this
CHAP. IX.
The apostle, having plainly asserted, and largely proved, that justification
and salvation are to be had by faith only, and not by the works of the
law; by Christ, and not by Moſes ; comes, in this and the following
A. D. 58,
chapters, to anticipate an objection which hight be made against this.
ºf this be so, then what becomes of the Jews, of them all as a º:
body; especially those of them that do not embrace Christ, nor believe
the gospel P. By this rule they must needs come short of happiness ; and
then, what becomes of the promise made to the fathers, which entailed
salvation upon the Jews 2 Is not that promiſe nullified and made of none
effect 2 Which is not a thing to be imagined concerning any word of God.
That doctrine therefore, might they say, is not to be embraced, from which
flows such a consequence as this. That the consequence of the rejection
of the unbelieving Jews, follows from Paul's doctrine, he grants, but en-
deavours to ji. and mollify, v. 1..5. But that from thence it fol.
tows, that the word of God takes no effect, he denies, (v. 6.) and proves
the denial in the rest of the chapter. Which serves likewise to illustrate
the great doctrine of predestination, which he had spoken of | ch. 8. 28.)
as the first wheel, which in the business of salvation sets all the other
wheels agoing.
1. I SAY the truth in Chriſt, I lie not, my conſcience
alſo bearing me witneſs in the Holy Ghoſt, 2. That
I have great heavineſs and continual ſorrow in my heart.
3. For I could wiſh that myſelf were accurſed from Chriſt
for my brethren, my kinſmen according to the fleſh :
4. Who are Iſraelites; to whom pertain the adoption, and
the glory, and the covenants, and the giving of the law,
and the ſervice of God, and the promiſes; 5. Whoſe are
the fathers, and of whom, as concerning the fleſh, Chriſt
came, who is over all, God bleſſed for ever. Amen.
We have here the apoſtle's ſolemn profeſſion of a great concern for the
nation and people of the Jews: that he was heartily troubled, that ſo
many of them were enemies to the goſpel, and out of the way of ſalvation.
For this he had great heaviness and continual sorrow. Such a profeſſion
as this was requiſite to take off the odium, which otherwiſe he might
have contračted by aſſerting and proving their rejećtion. It is wiſdom
as much as may be to mollify thoſe truths which ſound harſh, and ſeem
unpleaſant : dip the nail in oil, it will drive the better. The Jews had
a particular pique at Paul above any of the apoſtles, as appears by the
ſtory of the A&ts; and therefore were the more apt to take things amiſs
of him; to prevent which, he introduces his diſcourſe with this tender
and affectionate profeſſion ; that they might not think he triumphed or
inſulted over the reječted Jews, or was pleaſed with the calamities that
were coming upon them. Thus Jeremiah appeals to God concerning
the Jews of his day, whoſe ruin was haſtenin- ; (Jer. 17. 16.)
“Neither have I defired the woeful day, thc: knoweſt.”
was ſo far from defiring it, that he moſt pathetically deprecates it. And
left this ſhould be thought only a copy of his countenance, to flatter and
pleaſe them, w
I. He aſſerts it with a ſolemn proteſtation; (v. 1.) I say the truth
in Christ, “I ſpeak it as a chriſtian, one of God’s people, children that
will not lie ; as one that knows not how to give flattering titles.” Or,
“I appeal to Chriſt, who ſearches the heart, concerning it.” He ap-
peals likewiſe to his own conſcience, which was inſtead of a thouſand wit-
meſſes. That which he was going to aſſert, was not only a great and
weighty thing, (ſuch ſolemn proteſtations are not to be thrown away
upon trifles,) but it was likewiſe a ſecret; it was concerning a ſorrow
in his heart, to which none was a capable competent witneſs, but God
and his own conſcience. That I have great heaviness, v. 2. He does
not ſay for what : the very mention of it was unpleaſant and invidious;
but it is plain that he means for the rejećtion of the Jews.
II. He backs it with a very ſerious imprecation, which he was ready
to make, out of love to the Jews. I could wish ; he does not ſay, I do
wiſh, for it was no proper means appointed for ſuch an end ; but if it
were, “I could wiſh that myſelf were accurſed from Chriſt for my
brethren”—a very high pang of zeal and affection for his countrymen.
He would be willing to undergo the greateſt miſery to do them good.
Love is apt to be thus bold and venturous, and ſelf-denying. Becauſe
the glory of God’s grace in the ſalvation of many, is to be preferred be-
fore the welfare and happineſs of a fingle perſon. Paul, if they were
put in competition, would be content to forego all his own happineſs, to
purchaſe their’s.
1. He would be content to be cut off from the land of the living, in
the moſt ſhameful and ignominious manner, as an anathema, or a devoted,
Nay, Paul |
ROMANS, IX.
|
!
| bear all this, and a great deal more, for your good.
Paul’s Anxiety for the Jews,
perſon. They thirſted for his blood, perſecuted him as the moſt ob-
noxious perſon in the world, the curſe and plague of his generation.
I Cor. 4, 13. Aćts 22, 22. “Now,” ſays Paul, “I am willing to
Abuſe me as much
as you will, count and call me at your pleaſure ; your unbelief and rejec-
tion create in my heart a heavineſs ſo much greater than all theſe trou-
bles can, that I could look upon them not only as tolerable, but as defi-
rable, rather than this rejećtion.”
2. He would be content to be excommunicated from the ſociety of
the faithful, to be ſeparated from the church, and from the communion
of ſaints, as a heathen man and a publican, if that would do them any
good. He could wiſh himſelf no more remembered among the ſaints,
his name blotted out of the church records ; though he had been ſo
great a planter of churches, and the ſpiritual father of ſo many thouſands,
yet he would be content to be diſowned by the church, cut off from all
communion with it, and his name buried in oblivion or reproach, for the
good of the Jews. It may be, ſome of the Jews had a prejudice againſt
chriſtianity for Paul’s ſake; ſuch a ſpleen they had at him, that they
hated the religion that he was of ; “If that ſtumble you,” ſays Paul,
“I could wiſh I might be caſt out, not embraced as a chriſtian, ſo you
might but be taken in.” Thus Moſes, (Exod. 32. 32.) in a like holy
paſſion of concern, “Blot me, I pray thee, out of the book which thou
haſt written.” -
3. Nay, ſome think that the expreſſion goes further, and that he
could be content to be cut off from all his ſhare of happineſs in Chriſt,
if that might be a means of their ſalvation. It is a common charity
that begins at home; this is ſomething higher, and more noble and ge-
Iler OllS. - • -
III. He gives us the reaſon of this affection and concern.
1. Becauſe of their relation to him ; “My brethren, my kinſmen, ac-
cording to the fleſh.” Though they were very bitter againſt him upon
all occaſions, and gave him the moſt unnatural and barbarous uſage, yet
thus reſpectfully does he ſpeak of them. It ſhews him to be a man of a
forgiving ſpirit; Not that I had ought to accuſe my nation of, A&ts 28.
19. My kinſmen. Paul was a Hebrew of the Hebrews. We ought
to be in a ſpecial manner concerned for the ſpiritual good of our relations,
our brethren and kinſmen. To them we lie under ſpecial engagements;
and we have more opportunity of doing good to them ; and concerning
them, and our uſefulneſs to them, we muſt in a ſpecial manner give account.
2. Eſpecially becauſe of their relation to God; (v. 4, 5.) Who are
Iſraelites, the ſeed of Abraham, God’s friend, and of Jacob his choſen ;
taken into the covenant of peculiarity, dignified and diſtinguiſhed by viſi-
ble church-privileges ; many of which are here mentioned; The adop-
tion ; not that which is ſaving, and which entitles to eternal happineſs,
but that which was external and typical, and entitled them to the land of
Canaan. Iſrael is my ſon, Exod. 4. 22. - -
And the glory; the ark and the mercy-ſeat, over which God dwelt
between the cherubims ; that was the glory of Iſrael, 1 Sam. 4.21. The
many ſymbols and tokens of the divine preſence and guidance, the cloud,
the Shechinah, the diſtinguiſhing favours conferned upon them, theſe
were the glory. -
And the covenants; the covenant made with Abraham, and often re-
newed with his feed upon divers occaſions. There was a covenant at
Sinai, (Exod. 24.) in the plains of Moab, º 29.) at Shechem,
(Joſh. 24.) and often afterward; and ſtill theſe pertained to Iſrael. Or,
the covenant of peculiarity, and in that, as in the type, the covenant of
raCes.
3. And the giving of the law. . It was to them that the ceremonial and
judicial law were given, and the moral law in writing pertained to them.
It is a great privilege to have the law of God among us, and it is to be
accounted ſo, Pſ. 147. 19, 20. This was the grandeur of Iſrael, Deut.
4. 7, 8.
And the ſervice of God. They had the ordinances of God’s worſhip
among them ; the temple, the altars, the prieſts, the ſacrifices, the
feaſts, and the inſtitutions relating to them. They were in this reſpect
greatly honoured, that, while other nations were worſhipping and ſerving
ſtocks, and ſtones, and devils, and they knew not what other idols of
their own invention, the Iſraelites were ſerving the true God in the way
of his own appointment.
And the promiſes; particular promiſes added to the general covenant;
promiſes relating to the Meſfiah and the goſpel-ſtate. Obſerve, The
promiſes accompany the giving of the law, and the ſervice of God; for
the comfort of the promiſes is to be had in obedience to that law, and ate
tendance upon that ſervice,
-A. D. 58,
The Divine Sovereignty.
ROMANS, IX.
V. 5. IWhoſe are the fathers ; Abraham, Iſaac, and Jacob, thoſe men
of renown, that ſtood ſo high in the favour of God. The Jews ſtand in
relation to them, are their children, and proud enough they were of it;
We have Abraham to our father. It was for the fathers' ſake that they
were taken into covenant, Rom. 11. 28. - But the greateſt honour of
all, was, that of them, as concerning the flesh, that is, as to his human
nature, Christ came : for he took on him the ſeed of Abraham, Heb.
2. 16. As to his divine nature, he is the Lord from heaven ; but as to
his human nature, he is of the ſeed of Abraham. This was the great
privlege of the Jews, that Chriſt was of kin to them.
Mentioning Chriſt, he interpoſes a very great word concerning him,
that he is over all, God bleſſed for ever. Leſt the Jews ſhould think
meanly of him, becauſe he was of their alliance, he here ſpeaks thus ho-
nourably concerning him ; and it is a very full proof of the Godhead of
Chriſt; he is not only over all, as Mediator, but he is God blessed for
ever. Therefore, how much ſorer puniſhment were they worthy of,
that rejećted him : It was likewiſe the honour of the Jews, and one rea-
ſon why Paul had a kindneſs for them, that, ſeeing God bleſſed for ever
would be a Man, he would be a Jew ; and, confidering the poſture and
charaćter of that people, at that time, it may well be looked upon as a
part of his humiliation.
6. Not as though the word of God hath taken no effeót.
For they are not all Iſrael, who are of Iſrael: 7. Neither,
becauſe they are the ſeed of Abraham, are they all chil-
dren: but, In Iſaac ſhall thy ſeed be called. 8. That is,
They who are the children of the fleſh, theſe are not the
children of God : but the children of the promiſe are
counted for the ſeed. 9. For this is the word of promiſe,
At this time will I come, and Sarah ſhall have a ſon. 10.
And not only this ; but when Rebecca alſo had conceived
by one, even by our father Iſaac ; 11. (For the children
being not yet born, neither having done any good or evil,
that the purpoſe of God according to elečtion might ſtand,
not of works, but of him that calleth ;) 12. It was ſaid
unto her, The elder ſhall ſerve the younger. 13. As it is
written, Jacob have I loved, but Eſau have I hated.
The apoſtle, having made his way to that which he had to ſay, con-
cerning the reječtion of the body of his countrymen, with a proteſtation
of his own affection for them, and a conceſſion of their undoubted pri-
vileges, comes in theſe verſes, and the following part of the chapter, to
prove, that the rejećtion of the Jews, by the eſtabliſhment of the goſpel-
diſpenſation, did not at all invalidate the word of God’s promiſe to the
patriarchs; “ Not as though the word of God hath taken no effect,”
3. 6. which, confidering that preſent ſtate of the Jews, which created
to Paul ſo much heavineſs and continual ſorrow, (v. 2.) might be ſuſ-
peaed. We are not to aſcribe inefficacy to any word of God : nothing
that he has ſpoken, does or can fall to the ground ; ſee Iſa, 55. 10, 1 1.
The promiſes and threatenings ſhall have their accompliſhment; and
one way or other he will magnify the law, and make it honourable,
This is to be underſtood, eſpecially of the promiſe of God, which by
fubſequent providences may be to a wavering faith very doubtful; but
it is not, it cannot be, made of no effect; at the end it will ſpeak, and
not lie.
Now the difficulty is to reconcile the rejećtion of the unbelieving Jews
with the word of God’s promiſe, and the external tokens of the divine
favour, which had been conferred upon them.
This he does four ways. º
1. By explaining the true meaning and intention of the promiſe,
v. 6...] 3.
2. By aſſerting and proving the abſolute ſovereignty of God, in diſ-
poſing of the children of men, v. 14.24. • *
3. By ſhewing how this rejećtion of the Jews, and the taking in of
- the Gentiles, were foretold in the Old Teſtament, v. 25.29.
4. By fixing the true reaſon of the Jews' rejection, v. 29, to the end.
In this paragraph the apoſtle explains the true meaning and intention
of the promiſe. When we miſtake the word, and miſunderſtand the pro-
miſe, no marvel, if we are ready to quarrel with God about the accom-
pliſhment; and therefore the ſenſe of that muſt firſt be duly ſtated. Now
he here makes it out, that, when God ſaid, he would be a God to Abra- |.
VOL. V. No. 97.
ham, and to his ſeed, (which was the famous promiſe made unto the fa-
thers,) he did not mean it of all his ſeed according to the fleſh, as if it
were a neceſſary concomitant of the blood of Abraham ; but that he in-
tended it with a limitation only to ſuch and ſuch. And as from the be-
ginning it was appropriated to Iſaac, and not to Iſhmael ; to Jacob,
and not to Eſau; and yet for all that, the word of God was not made
of no effect ; ſo now the ſame promiſe is appropriated to believing Jews
that embrace Chriſt and chriſtianity, and, though it throw off multitudes
that refuſe Chriſt, yet the promiſe is not therefore defeated and inva-
º any more than it was by the typical reječtion of Iſhmael and
Eſau. , -
I. He lays down this propoſition—that they are not all Iſrael, which
are of Iſael, (v. 6.) neither becauſe they are, &c. v. 7. Many that de-
ſcended from the loins of Abraham and Jacob, and were of that people
which were ſurnamed by the name of Iſrael, yet were very far from being
Iſraelites indeed, intereſted in the ſaving benefits of the new covenant.
They are not all really Iſrael, that are ſo in name and profeſſion. It
does not follow, that, becauſe they are the ſeed of Abraham, therefore
they muſt needs be the children of God; though they themſelves fancied
ſo, boaſted much of, and built much upon, their relation to Abraham,
Matth. 3.9. John 8. 33, 39. But it does not follow. Grace does not
run in a blood; nor are ſaving benefits inſeparably annexed to external
| church privileges: though it is common for people thus to ſtretch the
meaning of God’s promiſe, to bolſter themſelves up in a vain hope.
II. He proves this by inſtances; and therein ſhews, not only that
ſome of Abraham's ſeed were choſen, and others not, but that God
therein wrought according to the counſel of his own will; and not with
| regard to that law of commandments, which the preſent unbelieving Jews
were ſo ſtrangely wedded to. -
1. He ſpecifies the caſe of Iſaac and Iſhmael, both of them the ſeed of
Abraham ; and yet Iſaac only taken into covenant with God, and Iſh-
mael rejećted and caſt out. For this he quotes Gen. 31. 12. In Iſaac
shall thy ſeed be called , which comes in there as a reaſon why Abraham
muſt be willing to caſt out the bond-woman and her ſon, becauſe the co-
venant was to be eſtabliſhed with Iſaac, ch. 17. 19. And yet the word
which God had ſpoken, that he would be a God to Abraham and to his
ſeed, did not therefore fall to the ground ; for the bleſfings wrapt up in
that great word, being communicated by God as a Benefactor, he was .
free to determine on what head they ſhould reſt, and accordingly entailed
them upon Iſaac, and rejećted Iſhmael.
This he explains further, (v. 8, 9.) and ſhews what God intended to
teach us by this diſpenſation.
(1.) That the children of the fleſh, as ſuch, by virtue of their relation
to Abraham according to the fleſh, are not therefore the children of God,
for then Iſhmael had put in a good claim. This remark comes home to
the unbelieving Jews, who boaſted of their relation to Abraham accord-
ing to the fleſh, and looked for juſtification in a fleſhly way, by thoſe
carnal ordinances which Chriſt had aboliſhed. They had confidence in
the fleſh, Phil. 3. 3. . -
Iſhmael was a child of the flesh, conceived by Hagar, that was young,
and freſh, and likely enough to have children; there was nothing extra-
ordinary or ſupernatural in his conception, as there were in Iſaac's ; he
was born after the flesh, (Gal. 4, 29.) repreſenting thoſe that expect
juſtification and ſalvation by their own ſtrength and righteouſneſs.
(2.) That the “children of the promiſe are counted for the ſeed.”
Thoſe that have the honour and happineſs of being counted for the ſeed,
have it not for the ſake of any merit or deſert of their own, but purely
by virtue of the promiſe, in which God hath obliged himſelf of his own
good pleaſure to grant the promiſed favour. Iſaac was a child of pro-
miſe ; that he proves, v. 9. quoted from Gen. 18. 10. He was a child
promiſed ; (ſo were many others ;) but he was conceived and born by
force and virtue of the promiſe,) and ſo a proper type and figure of
thoſe who are now counted for the ſeed, even true believers, who are
born, not of the will of the fleſh, nor of the will of man, but of God;
of the incorruptible ſeed, even the word of promiſe ; by virtue of the
ſpecial promiſe of a new heart ; ſee Gal. 4, 26. It was through faith
that Iſaac was conceived, Heb. 1]. I 1. Thus were the great myſteries
of ſalvation taught under the Old Teſtament, not in expreſs words, but
by fignificant types and diſpenſations of Providence, which to them then
were not ſo clear as they are to us now, when the veil is taken away, and
the types are expounded by the antitypes.
2. In the caſe of Jacob and Eſau, (v. 10...13.) which is much ſtronger,
to flew that the carnal feed of Abraham were not, as ſuch, intereſted in
the promiſe, but only ſuch of them as God in ſovereignty had appointed.
3 U. -
A.D. 58. ROMANS, IX. The Divine Sovereignty. -
h
favour. To clear up the
There was a previous difference between Iſhmael and Iſaac before Iſhmael
was caſt out : Iſhmael was the ſon of the bond-woman, born long before
Iſaac, was of a fierce and rugged diſpoſition, and had mocked, or perſe-
cuted Iſaac ; to all which it might be ſuppoſed God had regard, when
he appointed Abraham to caſt him out. But in the caſe of Jacob and
Eſau, it was neither ſo nor ſo, they were both the ſons of Iſaac by one
mother : they were conceived, ## työs—by one conception ; # #yås koire, ſo
ſome copies read it. The difference was made between them by the di-
vine counſel, before they were born, or had done any good or evil. Both
lay ſtruggling alike in their mother’s womb, when it was ſaid, The elder
shall ſerve the younger ; without reſpect to good or bad works done or
foreſeen; “that the purpoſe of God according to election might ſtand ;”
that this great truth may be eſtabliſhed, that God chooſes ſome and re-
fuſes others, as a free Agent; by his own abſolute and ſovereign will,
diſpenſing his favours, or withholding them, as he pleaſes.
This difference, that was put between Jacob and Eſau, he further il-
luſtrates by a quotation from Mal. 1. 2, 3, where it is ſaid, not of Jacob
and Eſau the perſons, but the Edomites and Iſraelites their poſterity;
“Jacob have I loved, and Eſau have I hated.” The people of Iſrael
were taken into the covenant of peculiarity, had the land of Canaan given
them, were bleſſed with the more ſignal appearances of God for them in
ſpecial protećtions, ſupplies, and deliverances, while the Edomites were
rejećted, had no temple, altar, prieſts, or prophets; no ſuch particular
care taken of them, or kindneſs ſhewed to them. Such a difference did
God put between thoſe two nations, that both deſcended from the loins
of Abraham and Iſaac ; as at firſt there was a difference put between
Jacob and Eſau, the diſtinguiſhing heads of thoſe two nations.
So that all this chooſing and refuſing was typical, and intended to
ſhadow forth ſome other election and rejećtion.
(1.) Some underſtand it of the eleētion and rejećtion of conditions or
qualifications. As God choſe Iſaac and Jacob, and rejećted Iſhmael and
Eſau, ſo he might and did chooſe faith to be the condition of ſalvation,
and rejećt the works of the law. Thus Arminius underſtands it, “ De
rejećtis & aſſumptis talibus, certa qualitate notatis—Concerning ſuch as
are rejected and ſuch as are choſen, being diſtinguiſhed by appropriate
qualities;” ſo John Goodwin. But this very much ſtrains the ſcrip-
ture ; for the apoſtle ſpeaks all along of perſons, he has mercy on whom,
he does not ſay on what kind of people he will have mercy. Beſide that
againſt this ſenſe, thoſe two objećtions, (v. 14, 19.) do not at all ariſe;
and his anſwer to them concerning God’s abſolute ſovereignty over the
children of men, is not at all pertinent, if no more be meant than his ap-
pointing the conditions of ſalvation.
(2.) Others underſtand it of the election and rejećtion of particular
perſons ; ſome loved, and others hated, from eternity. But the apoſtle
ſpeaks of Jacob and Eſau, not in their own perſons, but as anceſtors;
Jacob the people, and Eſau the people; nor does God condemn any, or
decree ſo to do, merely becauſe he will do it, without any reaſon taken
from their own deſerts. - -
(3.) Others therefore underſtand it of the ele&tion and rejećtion of
people confidered complexly. His defign is to juſtify God, and his mercy
and truth, in calling the Gentiles, and taking them into the church, and
into covenant with himſelf, while he ſuffered the obſtinate, part of the
Jews to perſiſt in unbelief, and ſo to unchurch themſelves ; thus hiding
from their eyes the things that belonged to their peace.
The apoſtle’s reaſoning for the explication and proof of this, is, how-
ever, very applicable to, and, no doubt, (as is uſual in ſeripture,) was in-
tended for, the clearing of the methods of God’s grace toward particular
perſons ; for the communication of ſaving benefits bears ſome analogy
to the communication of church-privileges. -
The chooſing of Jacob the younger, and preferring him before Eſau
the elder, (ſo croſſing hands,) were to intimate, that the Jews, though
the natural ſeed of Abraham, and the firſt-born of the church, ſhould be
laid aſide ; and the Gentiles, who were as the younger brother, ſhould
be taken in in their ſtead, and have the birthright and bleſfing. -
The Jews, confidered as a body politic, a nation and people knit toge-
ther by the bond and cement of the ceremonial law, the temple and prieſt-
hood, the centre of their unity, had for many ages been the darlings and
favourites of Heaven, a kingdom of prieſts, a holy nation, dignified and
diſtinguiſhed by God’s miraculous appearances among them and for
them. Now that the goſpel was preached, and chriſtian churches planted,
this national body was thereby abandoned, (their church-polity diſſolved,
and chriſtian churches (and, in proceſs of time, chriſtian nations) imbo-
died in like manner, become their ſucceſſors in the divine favour, and
thoſe ſpecial privileges and protećtions which were the products of that
|
juſtice of God in this great diſpenſation, is the
ſcope of the apoſtle here. - - ---
14. What ſhall we ſay then Is there unrighteouſneſs
with God? God forbid. 15. For he faith to Moſes, I will
have mercy on whom I will have mercy, and I will have
compaſſion on whom I will have compaſſion. 16. So then
it is not of him that willeth, nor of him that runneth, but
of God that ſheweth mercy. 17. For the ſcripture ſaith
unto Pharaoh, Even for this ſame purpoſe have I raiſed
thee up, that I might ſhew my power in thee, and that
my name might be declared throughout all the earth.
18. Therefore hath he mercy on whom he will have mercy,
and whom he will he hardeneth. 19. Thou wilt ſay then
unto me, Why doth he yet find fault For wilo hath re-
ſiſted his will ?. 20. Nay but, O man, who art thou that
replieſt againſt God : Shall the thing formed, ſay to him
that formed it, Why haſt thou made me thus 21. Hath
not the potter power over the clay, of the ſame lump to
make one veſſel unto honour, and another unto diſho-
nour 22. What if God, willing to ſhew his wrath, and
to make his power known, endured with much long-ſuffer-
ing the veſſels of wrath fitted to deſtrućtion : 23. And
that he might make known the riches of his glory on the
veſſels of mercy, which he had afore prepared unto glory,
24. Even us, whom he hath called, not of the Jews only,
but alſo of the Gentiles ;
The apoſtle, having aſſerted the true meaning of the promiſe, comes
here to maintain and prove the abſolute ſovereignty of God, in diſpoſing
of the children of men, with reference to their eternal ſtate. And herein
God is to be conſidered, not as Rećtor and Governor, diſtributing I'e-
wards and puniſhments according to his revealed laws and covenants, but
as an Owner and Benefactor, giving to the children of men ſuch grace
and favour as he has determined in and by his ſecret and eternal will and
counſel ; both the favour of viſible church-memberſhip and privileges,
which is given to ſome people and denied to others, and the favour of
effectual grace, which is given to ſome particular perſons and denied to
others. -
Now this part of his diſcourſe is in anſwer to two obječtions.
I. It might be objećted, Is there unrighteouſneſs with God? If God,
in dealing with the children of men, do thus, in an arbitrary manner,
chooſe ſome and refuſe others, may it not be ſuſpected, that there is un-
righteouſneſs with him This the apoſtle ſtartles at the thought of,
God forbid Far be it from us to think ſuch a thing; ſhall not the Judge
of all the earth do right 2 Gen. 18. 25. ch. 3. 5, 6.
He denies the conſequence, and proves the denial.
1. In reſpect of thoſe to whom he ſhews mercy, v. 15, 16. He quotes
that ſcripture, to ſhew God’s ſovereignty in diſpenſing his favours,
(Exod. 33. 19.) I will be gracious to whom I will be gracious. All God’s
reaſons of mercy are taken from within himſelf. All the children of
men being plunged alike into a ſtate of fin and miſery, equally under
guilt and wrath, God, in a way of ſovereignty, picks out ſome from this
fallen apoſtatized race, to be veſſels of grace and glory. He diſpenſes
his gifts to whom he will, without giving us any reaſon : according to
his own good pleaſure he pitches upon ſome to be monuments of mercy
and grace, preventing grace, effectual grace, while he paſſes by others.
The expreſſion is very emphatical, and the repetition makes it more ſo ;
“I will have mercy on whom I will have mercy.” It imports a perfeót
abſoluteneſs in God’s will; he will do what he will, and giveth not ac-
count of any of his matters, nor is it fit he ſhould. As theſe great words,
I am that I am, (Exod. 3., 14.) do abundantly expreſs the abſolute in-
dependency of his being ; ſo theſe words, “I will have mercy on whom
I will have mercy,” do as fully expreſs the abſolute prerogative and ſove-
reignty of his will. -
To vindicate the righteouſneſs of God, in ſhewing mercy to whom he
will, the apoſtle appeals to that which God himſelf had ſpoken, wherein
he claims this ſovereign power and liberty. God is a competent Judge
A. D. 58.
The Divine Sovereignty.
ROMANs, Ix.
even in his own caſe. Whatſoever God does, or is reſolved to do, is
both by the one and the other proved to be juſt.
'Exeiro by 3 y Asā-I will have mercy on whom I will have mercy. When |
I begin, I will make an end. Therefore God’s mercy endures for ever,
becauſe the reaſon of it is fetched from within himſelf: therefore his
gifts and callings are without repentance.
Hence he infers, (v. 16.) It is not of him that willeth. Whatever
good comes from God to man, the glory of it is not to be aſcribed to
the moſt generous deſire, or to the moſt induſtrious endeavour, of man,
but only and purely to the free grace and mercy of God. In Jacob’s
caſe, it was “not of him that willeth, nor of him that runneth ;” it was
not the earneſt will and defire of Rebecca, that Jacob might have the
bleſfing ; it was not Jacob’s haſte to get it, (for he was fain to run for
it,) that procured him the bleſfing, but only the mercy and grace of God.
Wherein the holy happy people of God differ from other people, it is
God and his grace that makes them differ.
Applying this general rule to the particular caſe that Paul has before
him; the reaſon why the unworthy, undeſerving, ill-deſerving Gentiles
are called, and grafted into the church, while the greateſt part of the
Jews are left to periſh in unbelief, is not becauſe thoſe Gentiles were
better deſerving, or better diſpoſed for, ſuch a favour, but becauſe of
God’s free grace that made that difference. The Gentiles did neither
will it, nor run for it, for they ſat in darkneſs, Matth. 4, 16. In dark-
meſs, therefore not willing what they knew not ; fitting in darkneſs, a
contented poſture, therefore not running to meet it, but prevented with
theſe invaluable bleſfings of goodneſs. Such is the method of God’s
grace towards all that partake of it, for he is found of them that ſought
him not ; (Iſa. 65. 1.) in this preventing, effectual, diſtinguiſhing grace,
he ačts as a Benefactor, whoſe grace is his own. Our eye therefore muſt
not be evil, becauſe his is good ; but of all the grace that we or others
have, he muſt have the glory ; Not unto us, Pſ. 115. 1.
2. In reſpect of thoſe who periſh, v. 17. God’s ſovereignty, manifeſted
in the ruin of finners, is here diſcovered in the inſtance of Pharaoh ; it is
quoted from Exod. 9, 16. , Obſerve,
(1.) What God did with Pharaoh ; he raiſed him up, brought him
into the world, made him famous, gave him the kingdom and power ;
ſet him up as a beacon upon a hill, as the mark of all his plagues ; (com-
pare Exod. 9, 14.) hardened his heart, as he had ſaid he would; (Exod.
4. 21.) I will harden his heart, that is, withdraw ſoftening grace, leave
him to himſelf, let Satan looſe againſt him, and lay hardening providences
before him. Or, by raiſing him up, may be meant the intermiſſion of
he plagues which gave Pharaoh reſpite, and the reprieve of Pharaoh in
... plagues. In the Hebrew, I have made thee stand, continued thee
yet in the land of the living.. .
Thus doth God raiſe up finners, make them for himſelf, even for the
day of evil, (Prov. 16. 4.) raiſe them up in outward proſperity, external
privileges, (Matth, 11. 23.) ſparing mercies.
2.) What he defigned in it; That I might shew my power in thee.
God would, by all this, ſerve the honour of his name, and manifeſt his
power in baffling the pride and inſolence of that great and daring tyrant,
who bid defiance to Heaven itſelf, and trampled upon all that was juſt
and ſacred. If Pharaoh had not been ſo high and mighty, ſo bold and
hardy, the power of God had not been ſo illuſtrious in the ruining of
him ; but the taking off of the ſpirit of ſuch a prince, who hečtored at
that rate, did indeed proclaim God glorious in holineſs, fearful in praiſes,
doing wonders, Exod. 15. 1 1. . This is Pharaoh, and all his multitude.
(3.) His concluſion concerning both theſe we have, v. 18. “ He
hath mercy on whom he will have mercy, and whom he will he harden-
eth.” The various dealings of God, by which he makes ſome to differ
from others, muſt be reſolved into his abſolute ſovereignty. He is
Debtor to no man, his grace is his own, and he may give it or withhold
it as it pleaſeth him ; we have none of us deſerved it, nay, we have all
juſtly forfeited it a thouſand times; ſo that herein the work of our ſal-
vation is admirably well ordered, that thoſe who are ſaved, muſt thank
God only, and thoſe who periſh, muſt thank themſelves only, Hoſ. 13. 9.
We are bound, as God hath bound us, to do our utmoſt for the ſalva-
tion of all we have to do with ; but God is bound no further than he
has been pleaſed to bind himſelf by his own covenant and promiſe, which
is his revealed will ; and that is, that he will receive, and not caſt out,
thoſe that come to Chriſt ; but the drawing of fouls in order to that
coming, is a preventing, diſtinguiſhing favour to whom he will. Had he
mercy on the Gentiles: It was becauſe he would have mercy on them.
Were the Jews hardened It was becauſe it was his own pleaſure to deny
them ſoftening grace, and to give them up to their choſen, affe&ted, un-
belief. Even ſo, Father, becauſe it ſeemed good into thee. That ſcrip-
ture excellently explains this, Luke 10, 21. and, as this, ſhews the ſove?
reign will of God, in giving or , withholding bºth the means of grace,
and the effectual bleſfing upon thoſe means. º • * ... is
II. It might be objećted, Why doth he yetjåd fault 2 For who hath
reſiſted his will P. v. 19. Had the apoſtle been arguing only for God's
ſovereignty, in appointing and ordering the terms and conditions of ac-
|ceptance and ſalvation, there had not been the leaſt colour for this ob-
jećtion ; for he might well find fault, if people refuſe to come up to the
terms on which ſuch a ſalvation is offered; the ſalvation being ſo great,
the terms could not be hard. But there might be colour for the objec-
tion, againſt his arguing for the ſovereignty of God in giving and with-
holding differencing and preventing grace : and the obječtion is com-
monly and readily advanced againſt the doćtrine of diſtinguiſhing grace.
If God, while he gives effectual grace to ſome, denies it to others, why
doth he find fault with thoſe to whom he denies it If he hath rejećted
the Jews, and hid from their eyes the things that belong to their peace,
why doth he find fault with them for their blindneſs 2 If it be his pleaſure
to diſcard them as not a people, and not obtaining mercy, their knock-
ing off themſelves was no reſiſtance of his will.
This objećtion he anſwers at large, $
1. By reproving the objećtor; (v. 20.) Nay but, O man. This is
not an objećtion fit to be made by the creature againſt his Creator, by
man againſt God. The truth, as it is in Jeſus, is that which abaſes man
as nothing, leſs than nothing, and advances God as ſovereign Lord of
all. Obſerve how contemptibly he ſpeaks of man, when he comes to
argue with God his Maker; “ Who art thou, thou that art ſo fooliſh,
ſo feeble, ſo ſhort-fighted, ſo incompetent a judge of the divine counſels ;
art thou able to fathom ſuch a depth, diſpute ſuch a caſe, to trace that
way of God which is in the ſea, his path in the great waters ?”
That repliest against God; It becomes us to ſubmit to him, not to
reply againſt him ; to lie down under his hand, not to fly in his face, or
to charge him with folly.
‘O3]2-oxeivězsvę–That anſverest again. God is our Maſter, and we
his ſervants; and it does not become ſervants to anſwer again, Tit. 2. 9.
2. By reſolving all into the divine ſovereignty. We are the thing
formed, and he is the Former; and it does not become us to challenge
or arraign his wiſdom in ordering and diſpoſing of us into this or that
ſhape or figure. The rude and unformed maſs of matter hath no right
to this or that form, but is ſhaped at the pleaſure of him that formeth it.
God’s ſovereignty over us is fitly illuſtrated by the power that the
potter hath over the clay; compare Jer. 18.6. where, by a like com-
pariſon, God aſſerts his dominion over the nation of the Jews, when he
was about to magnify his juſtice in their deſtruction by Nebuchadnezzar.
(1.) He gives us the compariſon, v. 21. The potter out of the ſame
lump, may make either a faſhionable veſſel, and a veſſel fit for creditable
and honourable uſes, or a contemptible veſſel, and a veſſel in which is
no pleaſure; and herein he aëts arbitrarily, as he might have choſen
whether he would have made any veſſel of it all, but have left it in the hole
of the pit, out of which it was digged.
(2.) The application of the compariſon, v. 22.24.
Two ſorts of veſſels God forms out of the great lump of fallen man-
kind.
[1..] Weſſels of wrath ; veſſels filled with wrath, as a veſſel of wine is
a veſſel filled with wine; full of the fury of the Lord, Iſa. 51. 20. In
theſe God is willing to ſhew his wrath, that is, his puniſhing juſtice,
and his enmity to fin. This muſt be ſhewed to all the world, God
will make it appear that he hates fin. He will likewiſe make his power
known, n° 3&vºlov &vrg. It is a power of ſtrength and energy, an inflićt-
ing power, which works and effects the deſtruction of thoſe that periſh ;
it is a deſtrućtion that proceeds from the glory of his power, 2 Theſſ.
1. 9. The eternal damnation of finners will be an abundant demon-
ſtration of the power of God; for he will ačt in it himſelf immedi-
ately, his wrath preying as it were upon guilty conſciences, and his arm
ſtretched out totally to deſtroy their well-being, and yet at the ſame in-
ſtant wonderfully to preſerve the being of the creature. &
In order to this, God endured them with much long-ſuffering ; exer-
ciſed a great deal of patience toward them, let them alone, to fill up the
meaſure of fin, to grow till they were ripe for ruin, and ſo they became
fitted for destruction, fitted by their own fin, and ſelf-hardening. The
reigning corruptions and wickedneſs of the ſoul are its preparedneſs and
diſpoſedneſs for hell: a ſoul is hereby made combuſtible matter, fit for
the flames of hell.
When Chriſt ſaid to the Jews, (Matth. 23. 32.) Fill ye up then the
A D. 58.
negſåre of your fathers, that upon you may come all the righteous blood,
(v. 35.) he did, as it were, endure them with much long-ſuffering, that
they might, by their own obſtinacy and wilfulneſs in fin, fit themſelves
for deſtrućtion. - - -
[2.] Weſſels of mercy; filled with mercy. The happineſs beſtowed
upon the ſaved remnant, is the fruit, not of their merit, but of God’s
mercy. The ſpring of all their joy and glory of heaven, is, that mercy
of God which endures for ever. Veſſels of honour muſt to eternity own
themſelves veſſels of mercy. Obſerve,
First, What he deſigns in them; to make known the riches of his glory,
that is, of his goodneſs; for God’s goodneſs is his greateſt glory, eſpe- |
cially when it is communicated with the greateſt ſovereignty. I beſeech
thee shew me thy glory, ſaid Moſes, Exod. 33. 18. , I will make all my
goodneſs to paſs before thee, ſaid God, (v. 19.) and that given out freely,
I will be gracious to whom I will be gracious. -
God makes known his glory, this goodneſs of his, in the preſervation
and ſupply of all the creatures; the earth is full of his goodneſs, and the
year crowned with it; but when he would demonſtrate the riches of his
goodneſs, unſearchable riches, he does it in the ſalvation of the ſaints,
that will be to eternity glorious monuments of divine grace.
Secondly, What he does for them ; he does before prepare them to
glory, Sanétification is the preparation of the ſoul for glory, making it
meet to partake of the inheritance of the ſaints in light. This is God’s
work; we can deſtroy ourſelves faſt enough, but we cannot ſave our-
felves; finners fit themſelves for hell, but it is God that prepares ſaints
for heaven ; and all thoſe that God deſigns for heaven hereafter ; he pre-
pares and fits for heaven now : He works them to the ſelf-ſame thing,
2 Cor. 5. 5. -
And would you know who theſe vessels of mercy are 2 Thoſe whom
he hath called; (v. 24.) for whom he did predeſtinate, them he alſo called
with an effectual call : and theſe not of the Jews only, but of the Gentiles ;
for the partition-wall being taken down, the world was laid in common ;
and not as it had been, God’s favour appropriated to the Jews, and they
put a degree nearer his acceptance than the reſt of the world; they now
ſtood upon the ſame level with the Gentiles ; and the queſtion is not now,
whether of the ſeed of Abraham or no, that is neither here nor there,
but whether or no called according to his purpoſe.
25. As he ſaith alſo in Oſee, I will call them my people,
who were not my people; and her, beloved, who was
not beloved. 26. And it ſhall come to paſs, that in the
place where it was ſaid unto them, Ye are not my people;
there ſhall they be called the children of the living God.
27. Eſaias alſo crieth concerning Iſrael, Though the num-
ber of the children of Iſrael be as the ſand of the ſea, a
remnant ſhall be ſaved: 28. For he will finiſh the work,
and cut it ſhort in righteouſneſs : becauſe a ſhort work
will the Lord make upon the earth. 29. And as Eſaias
ſaid before, Except the Lord of ſabaoth had left us a ſeed,
we had been as Sodoma, and been made like unto Go-
morrha. -
Having explaimed the promiſe, and proved the divine ſovereignty, the
apoſtle here ſhews how the reječtion of the Jews, and the taking in of
the Gentiles, were foretold in the Old Teſtament, and therefore muſt
needs be very well conſiſtent with the promiſe made to the fathers under
the Old Teſtament. It tends very much to the clearing of a truth, to
obſerve how the ſcripture is fulfilled in it. . The Jews would, no doubt,
willingly refer it to the Old Teſtament, the ſcriptures of which were
committed to them : now he ſhews how this, which was ſo uneaſy to
them, was there ſpoken of.
I. By the prophet Hoſea, who ſpeaks of the taking in of a great many
of the Gentiles, Hoſ. 2. 23. and Hoſ. 1. 10. The Gentiles had not
been the people of God ; not owning him, or owned by him in that re-
lation : “ But,” ſays he, “I will call them my people, make them ſuch,
and own them as ſuch, notwithſtanding all their unworthineſs. A
bleſſed change Former badneſs is no bar to God’s preſent grace and
mercy. And her beloved, which was not beloved. Thoſe that God calls
his people, he calls beloved: he loves thoſe that are his own.
And left it might be ſuppoſed that they ſhould become God’s people
only by being proſelyted to the Jewiſh religion, and made members of
that nation, he adds from Hoſ. 1. 10. In the place where it was ſaid, '
ROMANs, Ix.
the face of the earth, there will God own them. *
The Divine Sovereignty.
&c. there shallihey is called. They need not be imbodied with the Jews,
nor go up to Jeruſalem to worſhip ; but wherever they are ſcattered over
Obſerve the great dignity and honour of the ſaints, that they are
called the children of the living God; and his calling them ſo makes them
ſo. Behold, what manner of love . This honour have all his ſaints. -
II. By the prophet Iſaiah, who ſpeaks of the caſting off of many of
the Jews, in two places. .
1. One is, Iſa. 10. 22, 23. which ſpeaks of the ſaving of a remnant,
that is, but a remnant ; which though in the prophecy it ſeems to refer
to the preſervation of a remnant from the deſtruction and deſolation
that were coming upon them by Sennacherib and his army, yet it is to
be underſtood as looking further; and ſufficiently proves that it is no
ſtrange thing for God to abandon to ruin a great many of the ſeed of
Abraham, and yet maintain his word of promiſe to Abraham in full force
and virtue. This is intimated in the ſuppoſition, that the number of the
children of Iſrael was as the ſand of the ſea, which was part of the pro-
miſe made to Abraham, Gen. 22. 17. And yet only a remnant ſhall be
ſaved ; for many are called, but few are choſen. .
In this ſalvation of the remnant we are told, (v. 28.) from the pro-
phet, (l.) That he will complete the work; He will finish the work.
When God begins, he will make an end, whether in ways of judgment
or of mercy. The rejećtion of the unbelieving Jews, God would finiſh
in their utter ruin by the Romans, who ſoon after this quite took away
their place and nation. The aſſuming of chriſtian churches into the divine
favour, and the ſpreading of the goſpel in other nations, was a work which
God would likewiſe finiſh, and be known by his name JEHOVAH. As
for God, his work is perfect. Margin, He will finiſh the account. God,
in his eternal counſels, has taken an account of the children of men, allotted
them to ſuch or ſuch a condition, to ſuch a ſhare of privileges; and as
they come into being, his dealings with them are purſuant to theſe coun-
ſels: and he will finiſh the account, complete the myſtical body, call in
as many as belong to the ele&tion of grace; and then the account will be
finiſhed. (2.) That he will contract it; not only finiſh it, but finiſh it
quickly. Under the Old Teſtament he ſeemed to tarry, and to make a
longer and more tedious work of it; the wheels moved but ſlowly toward
the extent of the church ; but now he will cut it short, and make a
short work upon the earth. Gentile converts were now flying as a cloud.
But he will cut it ſhort in righteouſneſs, both in wiſdom and in juſtice.
Men, when they cut ſhort, do amiſs; they do indeed diſpatch cauſes :
but when God cuts ſhort, it is always in righteouſneſs. So the fathers
generally apply it. Some underſtand it of the evangelical law and cove-
nant, which Chriſt has introduced and eſtabliſhed in the world : he has
in that finished the work, put an end to the types and ceremonies of the
Old Teſtament. Chriſt ſaid, It is finished, and then the veil was rent,
echoing as it were to the word that Chriſt ſaid upon the croſs. And
he will cut it short. The work (it is A$99–the word, the law) was under
the Old Teſtament very long ; a long train of inſtitutions, ceremonies,
conditions : but now it is cut ſhort ; our duty is now, under the goſpel,
ſummed up in much leſs room than it was under the law; the covenant
was abridged and contračted ; religion is brought into a leſs compaſs.
And it is in righteouſneſs, in favour to us, in juſtice to his own defign
and counſel. With us contraćtions darken things;
Brevis eſſe laboro, \
Obſcurus fio
Ítrive to be conciſe, but prove obſcure.
but it is not ſo in this caſe. Though it be cut ſhort, it is clear and
plain ; and becauſe ſhort, the more eaſy.
2. Another is quoted from Iſa. l. 9, where the prophet is ſhewing
how in a time of general calamity and deſtruction God would preſerve a
feed. This is to the ſame purport with the former; and the ſcope of
it is to ſhew that it was no ſtrange thing for God to leave the greateſt
part of the people of the Jews to Yuin, and to reſerve to himſelf only a
ſmall remnant : ſo he had done formerly, as appears by their own pro-
phets; and they muſt not wonder if he did ſo now. -
Obſerve, (1.) What God is. He is the Lord of ſabaoth, the Lord
of hoſts ; a Hebrew word retained in the Greek, as James 5. 4. All
the hoſt of heaven and earth are at his beck and diſpoſal. When God
ſecures a ſeed to himſelf out of a degenerate, apoſtate world, he aëts
as Lord of ſabaoth. It is an ačt of almighty power and infinite ſove-
reignty.
(2.) What his people are ; they are a ſeed, a ſmall number. The
corn reſerved for next year's ſeedings, is but little, compared with that
A.D. ss.
º The Error of the Jews.
ROMANs, IX,x.
which is ſpent and eaten. But they are a uſeful number; the ſeed, the
ſubſtance, of the next generation, Iſa. 6. 13.
It is ſo far from being an impeachment of the juſtice and righteouſneſs
of God, that ſo many periſh and are deſtroyed, that is a wonder of di-
wine power and mercy that all are not deſtroyed, that there are any ſaved :
for even thoſe that are left to be a ſeed, if God had dealt with them ac-
cording to their fins, had periſhed with the reſt. This is the great truth
which this ſcripture teacheth us. ºt
30. What ſhall we ſay then * That the Gentiles, who
followed not after righteouſneſs, have attained to righte-
ouſneſs, even the righteouſneſs which is of faith : 31. But
Iſrael, who followed after the law of righteouſneſs, hath
not attained to the law of righteouſneſs. 32. Wherefore ?
Becauſe they ſought it not by faith, but as it were by the
works of the law. For they ſtumbled at that ſtumbling-
ftone; 33. As it is written, Behold, I lay in Sion a ſtum-
bling-ſtone and rock of offence: and whoſoever believeth
on him ſhall not be aſhamed.
The apostle comes here at last to fix the true reaſon of the reception
of the Gentiles, and the reječtion of the Jews. There was a difference
in the way of their ſeeking, and therefore there was that different ſuc-
ceſs; though ſtill it was the free grace of God that made them differ.
He concludes like an orator, What shall we ſay then * What is the con-
cluſion of the whole diſpute 2 *
I. Concerning the Gentiles, obſerve,
1. How they had been alienated from righteouſneſs; they followed
not after it ; they knew not their guilt and miſery, and therefore were
not at all ſolicitous to procure a remedy. In their converſion, prevent-
ing grace was greatly magnified; God was “found of them that
ſought him not,” Iſa. 65. 1. There was nothing in them to diſpoſe
them for ſuch a favour, more than what free grace wrought in them.
Thus doth God delight to diſpenſe grace in a way of ſovereignty and
abſolute dominion. º
2. How they attained to righteouſneſs, notwithstanding ; by faith :
not by being proſelyted to the Jewiſh religion, and ſubmitting to the
ceremonial law, but by embracing Christ, and believing in Christ, and
ſubmitting to the goſpel. They attained to that by the ſhort cut of be-
lieving fincerely in Christ, which the Jews had been long in vain beating
about the buſh for. -
II. Concerning the Jews, obſerve,
1. How they miſſed their end ; they followed after the law of righteouſ.
neſs; (v. 31.) they talked much of justification and holineſs, ſeemed very
ambitious of being the people of God, and the favourites of Heaven,
but they did not attain to it, that is, the greatest part of them did not ;
as many as stuck to their old Jewiſh principles and ceremonies, and
purſued a happineſs in thoſe obſervances, embracing the ſhadows now
that the ſubſtance was come, theſe fell ſhort of acceptance with God,
were not owned as his people, nor went to their houſe justified.
2. How they mistook their way, which was the cauſe of their miſfing
the end, v. 32, 33. They ſought, but not in the right way, not in the
humbling way, not in the instituted appointed way. -
Not by faith, not by embracing the christian religion, and depending
upon the merit of Christ, and ſubmitting to the terms of the goſpel, mouth confeſſion is made unto ſalvation.
which were the very life and end of the law.
ustification by their obſervance of the precepts and ceremonies of the
łº of Moſes.
This was the “ stumbling-stone at which they stumbled.” They
could not get over this corrupt principle which they had eſpouſed, That
the law was given them for no end but that merely by their obſervance
of it, and obedience to it, they might be justified before God; and ſo
they could by no means be reconciled to the doćtrine of Christ, which
brought them off from that, to expect justification through the merit and
ſatisfaction of another. Christ himſelf is to ſome a Stone of stumbling,
for which he quotes Iſa. 8. 14.—28. 16. It is ſad that Christ ſhould
be ſet for the fall of any, and yet it is ſo ; (Luke 2. 34.) that ever poiſon
ſhould be ſucked out of the Balm of Gilead, that the Foundation-stone
ſhould be to any a Stone of stumbling, and the Rock of ſalvation a
Rock of offence : ſo he is to multitudes ; ſo he was to the unbelieving
Jews, who rejected him, becauſe he put an end to the ceremonial law.
Vol. V. No. 97.
But still there is a remnant that do believe on him; and they shall not
be ashamed, their hopes and expectations of justification by him ſhall not
be diſappointed, as theirs are, who expect it by the law.
So that, upon the whole, the unbelieving Jews have no reaſon to quar-
|rel with God for rejećting them ; they had a fair offer of righteouſneſs,
and life, and ſalvation, made them upon goſpel-terms, which they did
not like, and would not come up to ; and therefore if they periſh, they
may thank themſelves; their blood is upon their own heads.
CHAP, X.
The diſſolving of the peculiar church-state of the Jews, and the rejection of
that polity by the repealing of their ceremonial law; the vacating of all
the institutions of it, the abolishing of their priesthood, the burning of their
temple, and the taking away of their place and nation, and in their room
the substituting and erecting of a catholic church-state among the Gen-
tile nations ; though to us now, when these things are long since done
and completed, they may ſeem no great matter; yet to them who lived
when they were doing, who knew how high the Jews had stood in God’s
Javour, and how deplorable the condition of the Gentile world had been
for many ages, it appeared very great and marvellous, and a mystery
hard to be understood. The apostle, in this chapter, as in the foregoing
and that which follows, is explaining and proving it; but with ſeveral
very uſeful digressions, which a little interrupt the thread of his diſcourſe.
To two great truths I would reduce this chapter : I. That there is a
great difference between the righteouſneſs of the law, which the unbeliev-
ing Jews were wedded to, and the righteouſneſs of faith offered in the
goſpel, v. 1...11. II. That there is no difference between Jews and
Gentiles ; but in point of justification and acceptance with God, the
goſpel ſets them both upon the ſame level, v. 12, to the end.
1. Bºrº my heart's deſire and prayer to God
for Iſrael, is, that they might be ſaved. 2. For I
bear them record that they have a zeal of God, but not
according to knowledge. 3. For they, being ignorant of
God’s righteouſneſs, and going about to eſtabliſh their
own righteouſneſs, have not ſubmitted themſelves unto
the righteouſneſs of God. 4. For Chriſt is the end of
the law for righteouſneſs to every one that believeth. 5.
For Moſeth deſcribeth the righteouſneſs which is of the
law, That the man who doeth thoſe things ſhall live by
them. 6. But the righteouſneſs which is of faith ſpeaketh
on this wiſe, Say not in thine heart, Who ſhall aſcend into
heaven f (that is, to bring Chriſt down from above :) , 7.
Or, Who ſhall deſcend into the deep? (that is, to bring
up Chriſt again from the dead.) 8. But what faith it :
The word is nigh thee, even in thy mouth, and in thy
heart : that is, the word of faith, which we preach ; 9.
| That if thou ſhalt confeſs with thy mouth the Lord Jeſus,
and ſhalt believe in thine heart that God hath raiſed him
from the dead, thou ſhalt be ſaved. 10. For with the
But they ſought by the works of the law; as if they were to expect.
heart man believeth unto righteouſneſs ; and with the
11. For the
ſcripture ſaith, Whoſoever believeth on him ſhall not be
aſhamed.
The ſcope of the apoſtle in this part of the chapter is to ſhew the
vaſt difference between the righteouſneſs of the law and the righteouſneſs
of faith, and the great pre-eminence of the righteouſneſs of faith above
that of the law; that he might induce and perſuade the Jews to believe
in Chriſt, aggravate the folly and fin of thoſe that refuſed, and juſtify
God in the rejećtion of ſuch refuſers.
I. Paul here profeſſes his good affection to the Jews, with the
reaſon of it; (v. 1, 2.) where he gives them a good wiſh, and a good
witneſs. ſº
1. A good wiſh ; (v. 1.) a wiſh that they might be ſaved; ſaved
from the temporal ruin and deſtruction that were coming upon them ;
ſaved from the wrath to come, eternal wrath, which was hanging over
their heads. It is implied in this wiſh, that they might be convinced and
3
* A. D. 58,
converted; he could not pray in faith, that they might be ſaved in their
unbelief. - • -
Though Paul preached againſt them, yet he prayed for them ; herein
he was merciful, as God is, who is not willing that any should perish,
(2 Pet. 3. 9.) defires not the death of finners. It is our duty truly
and earneſtly to deſire the ſalvation of the ſouls of others, next to the
ſalvation of our own. This, he ſays, was his heart’s deſire and prayer:
which intimates, -
(1.) The ſtrength and fincerity of his define; it was his heart’s de-
Jire; it was not a formal compliment, as good wiſhes are with many
from the teeth outward, but a real deſire. This it was, before it was
his prayer. The ſoul of prayer is the heart’s defire. Cold defires
do but beg denials ; we muſt even breathe out our ſouls in every
rayer.
(2.) The offering up of this define to God. It was not only his
heart’s defire, but it was his prayer. There may be defires in the heart,
and yet no prayer, unleſs thoſe defires be preſented to God. Wiſhing
and woulding, if that be all, are not praying.
2. A good witneſs, as a reaſon of his good wiſh; (v. 2.) “I bear
them record, that they have a zeal of God.” The unbelieving Jews
were the moſt bitter enemies Paul had in the world, and yet Paul gives
them as good a charaćter as the truth would bear. We ſhould ſay the
beſt we can even of our worſt enemies; this is bleſfing them that curſe
us. Charity teaches us to have the beſt opinion of perſons, and to put
the beſt conſtruction upon words and ačtions, that they will bear. We
ſhould take notice of that which is commendable even in bad people.
They have a zeal of God. Their oppoſition to the goſpel is from a prin-
ciple of reſpect to the law, which they knew to have come from God.
There is ſuch a thing as a blind miſguided zeal; ſuch was that of the
Jews, who, when they hated Chriſt’s people and miniſters, and caſt them
out, ſaid, Let the Lord be glorified; (Iſa. 66. 5.) nay, they killed them,
and thought they did God good service, John 16. 2.
II. He here ſhews the fatal miſtake that the unbelieving Jews were
guilty of ; which was their ruin. Their zeal was not according to know-
bedge. It is true, God gave them that law which they were ſo zealous
for ; but they might have known that by the appearance of the pro-
miſed Meſfiah an end was put to it. He introduced a new religion and
way of worſhip, to which the former muſt give place; he proved himſelf
the Son of God, gave the moſt convincing evidence that could be of his
being the Meſſiah ; and yet they did not know, and would not own him,
but ſhut their eyes againſt the clear light, ſo that their zeal for the law
was blind. This he ſhews further, v. 3. where we may obſerve,
1. The nature of their unbelief; they “ have not ſubmitted them-
ſelves to the righteouſneſs of God,” they have not yielded to goſpel- ||
, terms, nor accepted of the tender of juſtification by faith in Chriſt which
is made in the goſpel. Unbelief is a non-ſubmiſſion to the righteouſneſs
of God, ſtanding it out againſt the goſpel-proclamation of indemnity.
Have not ſubmitted. In true faith, there is need of a great deal of ſub-
miſfion; therefore the firſt leſſon Chriſt teaches, is, to deny ourſelves.
It is a great piece of condeſcenſion for a proud heart to be content to
be beholden to free grace; we are loath to ſue ſub forma pauperis—as
paupers. -
2. The cauſes of their unbelief, and thoſe are two.
(1.) Ignorance of God’s righteousness. They did not underſtand,
and believe, and confider, the ſtrić juſtice of God, in hating and puniſh-
ing fin, and demanding ſatisfaction ; did not confider what need we have
of a righteouſneſs, wherein to appear before him; if they had, they
would never have ſtood out againſt the goſpel-offer, nor expe&ted juſtifica-
tion by their own works, as if they could ſatisfy God’s juſtice. Or,
being ignorant of God’s way of juſtification, which he has now ap-
pointed, and revealed by Jeſus Chriſt. They did not know it, becauſe
they would not; they ſhut their eyes againſt the diſcoveries of it, and
loved darkneſs rather. . -
(2.) A proud conceit of their own righteouſneſs; going about to
establish their own, a righteouſneſs of their own deviſing, and of their
own working out, by the merit of their works, and by their obſervance
of the ceremonial law. They thought they needed not to be beholden
to the merit of Chriſt, and therefore depended upon their own perfor-
mances as ſufficient to make up a righteouſneſs wherein to appear before
God. They could not with Paul diſclaim a dependence upon this,
(Phil. 3. 9.) Not having my own righteousness. See an inſtance of this
pride in the Phariſee, Luke 18, 10, 1]. Compare v. 14. -
III. He here ſhews the folly of that miſtake, and what an unreaſon-
able thing it was for them to be ſeeking juſtification by the works of the
ROMANs, x.
The Method of Salvation, -

law, now that Chriſt was come, and had brought in an everlaſting righ-
teouſneſs; confidering, - -
1. The ſubſerviency of the law to the goſpel ; (v. 4.) “ Chriſt is
the End of the law for righteouſneſs.” The defign of the law was to
lead people to Chriſt. The moral law was but for the ſearching of the
wound; the ceremonial law for the ſhadowing forth of the remedy;
but Chriſt is the End of both ; ſee 2 Cor. 3. 7. and compare Gal. 3.
23, 24. The uſe of the law was to direct people for righteouſneſs to
Chriſt. -
Chriſt is the End of the ceremonial law ; he is the period of it, be-
cauſe he is the Perfeótion of it. When the ſubſtance comes, the ſhadow
is gone. The ſacrifices and offerings and purifications appointed under
the Old Testament, prefigured Christ, and pointed at him ; and their
inability to take away fin diſcovered the neceſſity of a Sacrificeſ that
ſhould, by being once offered, take away fin.
Christ is the End of the moral law, in that he did that which the law
could not do, (ch. 8. 3.) and ſecured the great end of it.
The end of the law was to bring men to perfeót obedience, and ſo to
obtain justification; this is now become impoſſible, by reaſon of the
power of fin, and the corruption of nature : but Christ is the End of the
law ; the law is not destroyed, nor the intention of the Lawgiver fruſ-
trated; but full ſatisfaction being made by the death of Christ for our
breach of the law, the end is attained, and we put in another way of
justification. Christ is thus the End of the law for righteouſneſs, for juſ-
tification ; but it is only to every one that believeth ; upon our believing,
our humble conſent to the terms of the goſpel, we become interested in
Chriſt’s ſatisfaction, and ſo are juſtified through the redemption that is
in Jeſus. -
2. The excellency of the goſpel above the law. This he proves by
ſhewing the different conſtitution of theſe two.
(1.) What is the righteouſneſs which is of the law. This he ſhews,
v. 5. The tenor of it is, Do, and live. Though it direét us to a better
and more effectual righteouſneſs in Chriſt, yet in itſelf, confidered as a
law, abſtraćted from its reſpect to Chriſt and the goſpel, (for ſo the un-
believing Jews embraced and retained it,) it owneth nothing as a righ-
teouſneſs ſufficient to juſtify a man, but that of perfeót obedience. For
this he quotes that ſcripture, (Lev. 18. 5.) “Ye ſhall therefore keep
my ſtatutes and my judgments, which if a man do, he ſhall live in them.”
To this he refers likewiſe, Gal. 3. 12. The man that doeth them, shall
live in them.
Live, that is, be happy, not only in the land of Canaan, but in heaven,
of which Canaan was a type and figure. The doing ſuppoſed, muſt be
perfeót and finleſs, without the leaſt breach or violation. The law which
was given upon mount Sinai, though it was not a pure covenant of
works, (for who then could be ſaved under that diſpenſation ?) yet, that
it might be the more effectual to drive people to Chriſt, and to make the
covenant of grace welcome, it had a very great mixture of the ſtrićtneſs
and terror of the covenant of works.
Now, was it not extreme folly in the Jews, to adhere ſo cloſely to this
way of juſtification and ſalvation, which was in itſelf ſo hard, and by the
| corruption of nature now become impoſſible, when there was a new and
a living way opened 2
(2.) What is that righteouſneſs which is of faith, v. 6, &c. This he
i deſcribes in the words of Moſes, in Deuteronomy, in the second law, (ſo
| Deuteronomy ſignifies,) where there was a much clearer revelation of
Chriſt and the goſpel than there was in the firſt giving of the law; he
quotes it from Deut. 30. 11.14: and ſhews,
[1..] That it is not at all hard or difficult. The way of juſtification
and ſalvation has in it no ſuch depths or knots as may diſcourage us, no
inſuperable difficulties attending it ; but, as was foretold, it is a high-way,
Iſa. 35.8. We are not put to climb for it, it is not in heaven; we are
not put to dive for it, it is not in the deep.
First, We need not go to heaven, to ſearch the records there, or to
inquire into the ſecrets of the divine counſel. It is true, Chriſt is in
heaven; but we may be juſtified and ſaved without going thither, to
fetch him thence, or ſending a ſpecial meſſenger to him.
Secondly, We need not go to the deep, to fetch Chriſt out of the
grave, or from the ſtate of the dead; Into the deep, to bring up Christ
jrom the dead. This plainly ſhews that Chriſt’s deſcent into the deep,
or into &Yos, was no more than his going into the ſtate of the dead, in
alluſion to Jonah. It is true, Chriſt was in the grave, and it is as true,
that he is now in heaven ; but we need not porplex and puzzle ourſelves
with fancied difficulties, nor muſt we create to ourſelves ſuch groſs and
- carnal ideas of theſe things, as if the method of ſalvation was impractic
A, D, 58.
The Importance of the Goſpel.
ROMANS, X.
cable, and the defign of the revelation was only to amuſeus. No, ſal.
vation is not put at ſo vaſt a diſtance from us. A - -
[2.] But it is very plain and eaſy; The word is nigh thee. When we
fpeak of looking upon Chriſt, and receiving Chriſt, and feeding upon
Chriſt, it is not Chriſt in heaven, nor Chriſt in the deep, that we mean ;
but Chriſt in the promiſe, Chriſt exhibited to us, and offered, in the
word. Chriſt is nigh thee, for the word is nigh thee; nigh thee indeed ;
it is in thy mouth, and in thy heart ; there is no difficulty in underſtand-
ing, believing, and owning of it. . The work thou haſt to do, lies within
thee; the kingdom of God is within you, Luke 17, 21. Thence thou
muſt fetch thy evidences, not out of the records of heaven. It is, that
is, it is promiſed that it ſhall be, in thy mouth, (Iſa. 59. 21.) and in thy
heart, Jer. 31. 33. All that which is to be done for us, is already done
to our hands. Chriſt is come down from heaven, we need not go to
fetch him. He is come up from the deep, we need not perplex ourſelves
how to bring him up. There is nothing now to be done, but a work in
us ; that muſt be our care, to look to our heart and mouth.
Thoſe that were under the law, were to do all themſelves, Do this, and
live; but the goſpel diſcovers the greateſt of the work done already, and
what remains cut ſhort in righteouſneſs ; ſalvation offered upon very
plain and eaſy terms, brought to our door, as it were, in the word which
is nigh us. It is in our mouth, we are reading it daily ; it is in our
heart, we are, or ſhould be, thinking of it daily.
Even the word of faith ; the goſpel and the promiſe of it ; called the -
word of faith. First, Becauſe it is the objećt of faith about which it is
converſant, the word which we believe. Secondly, Becauſe it is the pre-
cept of faith, commanding it, and making it the great condition of juſtifi-
cation. Thirdly, Becauſe it is the ordinary means by which faith is
wrought and conveyed. - *
Now what is this word of faith 2 We have the tenor of it, v. 9, 10.
the ſum of the goſpel, which is plain and eaſy enough. Obſerve,
1. What is promiſed to us; Thou shall be saved. It is ſalvation that
the goſpel exhibits and tenders. Saved from guilt and wrath, with the
ſalvation of the ſoul, an eternal ſalvation, which Chriſt is the Author of,
a Saviour to the uttermoſt.
2. Upon what terms. Two things required as conditions of ſal-
Wat 1.On : -
(1.) Confessing the Lord Jesus ; openly profeſſing relation to him,
and dependence on him, as our Prince and Saviour ; owning chriſtianity
in the face of all the allurements and affrightments of this world, ſtand-
ing by him in all weathers. Our Lord Jeſus lays a great ſtreſs upon
this confeſſing of him before men ; ſee Matth. 10. 32, 33. It is the
produćt of many graces, evidences a great deal of ſelf-denial, love to
Chriſt, contempt of the world, a mighty courage and reſolution. It was
a very great thing, eſpecially, when the profeſſion of Chriſt and chriſti-
anity hazarded eſtate, honour, preferment, liberty, life, and all that is
dear in this world; which was the caſe in the primitive times.
2.) “ Believing in the heart, that God raiſed him from the dead.”
The profeſſion of faith with the mouth, if there be not the power of
it in the heart, is but a mockery; the root of it muſt be laid in an un-
feigned aſſent to the revelation of the goſpel concerning Chriſt, eſpe-
cially concerning his reſurre&tion, which is the fundamental article of
the christian faith; for thereby he was declared to be the Son of God
with power, and full evidence was given, that God accepted his ſatis-
fačtion.
This is further illuſtrated, (v. 10.) and the order inverted, becauſe
there muſt firſt be faith in the heart, before there- can be an acceptable |
confeſſion with the mouth.
[1..] Concerning faith; it is with the heart that man believeth; which
implics more than an aſſent of the underſtanding, and takes in the con-
ſent of the will, an inward, hearty, fincere and ſtrong conſent. It is not
believing, (not to be reckoned ſo,) if it be not with the heart. This
is unto righteousness. There is the righteouſneſs of juſtification, and
the righteouſneſs of ſančtification.
of our juſtification, (ch. 5. 1.), and it is the root and ſpring of our ſančti-
fication; in it it is begun ; by it it is carried on, A&ts 15, 9.
[2.] Concerning profeſſion; it is with the mouth that confession is
inade; confeſſion to God in prayer and praiſe ; (ch. 15. 6.) confeſſion
to men, owning the ways of God before others, eſpecially when we are
called to it in a day of perſecution. It is fit that God ſhould be ho-
noured with the mouth, for he made man’s mouth, (Exod. 4, 11.) and
at ſuch a time has promiſed to give his faithful people a mouth and wiſ.
dom, Luke 21. 15. It is part of the honour of Chriſt, that every
tongue ſhall confeſs, Phil. 2, 11. And this is ſaid to be unto ſalvation ;
becauſe it is the performance of the condition of that promiſe, Matth.
10. 32. Juſtification by faith lays the foundation of our title to ſalva.
tion ; but by confeſſion we build upon that foundation, and come at laſt
to the full poſſeſſion of that to which we were entitled.
So that we have here a brief ſummary of the terms of ſalvation;
and
they are very reaſonable ; in ſhort this, that we muſt devote, dedicate,
and give up, to God our ſouls and our bodies; our ſouls in believing
with the heart, and our bodies in confeſſing with the mouth. This do,
and thou ſhalt live. For this, (v. 11.) he quotes Iſa. 28. 16. “Who-
ſoever believeth on him ſhall not be aſhamed 3” & “aralaxy,9%aslar. That is,
First, He will not be aſhamed to own that Chriſt in whom he truſts;
he that believes in the heart, will not be aſhamed to confeſs with the
mouth. It is finful ſhame that makes people deny Chriſt, Mark 8. 38.
He that believeth will not make haſte; (ſo the prophet has it;) will not
Faith is to both ; it is the condition ||
it is as little as can be, we muſt call upon him.
quired of ; (Ezek. 36. 37.) and ſurely that which is not worth the aſk-
iing, is not worth the having. We have nothing to do but to draw out
º
make haſte to run away from the ſufferings he meets with in the way of
his duty; will not be aſhamed of a deſpiſed religion. . . *
Secondly, He shall not be aſhamed of his hope in Chriſt; he ſhall not
be diſappointed of his end. It is our duty that we muſt not, it is our.
privilege that we ſhall not, be aſhamed of our faith in Chriſt. He ſhall
never have cauſe to repent his confidence in repoſing ſuch a truſt in the
Lord Jeſus. - -
12. For there is no difference between the Jew and the
Greek; for the ſame Lord over all is rich unto all that
call upon him. 13. For whoſoever ſhall call upon the name
of the Lord ſhall be ſaved. 14. How then ſhall they call
on him in whom they have not believed And how ſhall
they believe in him of whom they have not heard 2 And
how ſhall they hear without a preacher ? 15. And how
ſhall they preach except they be ſent As it is written,
How beautiful are the feet of them that preach the goſpel
of peace, and bring glad tidings of good things | 16. But
they have not all obeyed the goſpel. For Eſaias faith,
Lord, who hath believed our report? 17. So then faith
cometh by hearing, and hearing by the word of God. 18.
But I ſay, Have they not heard Yes verily, their ſound
went into all the earth, and their words unto the ends of
the world. 19. But I ſay, Did not Iſrael know * Firſt
Moſes faith, I will provoke you to jealouſy by them that
are no people, and by a fooliſh nation I will anger you.
2O. But Eſaias is very bold, and faith, I was found of them
that ſought me not; I was made manifeſt unto them that
aſked not after me. 21. But to Iſrael he faith, All day
long I have ſtretched forth my hands unto a diſobedient
and gainſaying people.
The firſt words expreſs the deſign of the apoſtle through theſe verſes,
that there is no difference between Jews and Gentiles, but they ſtand
upon the ſame level in point of acceptance with God. In Jeſus Chriſt
there is neither Greek nor Jew, Col. 3. 11. God doth not ſave any,
or rejećt any, becauſe they are Jews, or becauſe they are Greeks, but
doth equally accept both upon goſpel-terms. There is no difference.
For the proof of this, he urges two arguments. -
I. That God is the ſame to all ; The same Lord over all is rich unto
all. There is not one God to the Jews, that is more kind, and another
to the Gentiles, that is less kind; but he is the ſame to all, a common
Father to all mankind. When he proclaimed his name, The Lord, the
Lord God, gracious and merciful, he thereby fignified not only what he
was to the jews, but what he is, and will be, to all his creatures that ſeek
unto him :: not only good, but rich, plenteous in goodneſs ; he hath
wherewith to ſupply them all, and he is free and ready to give out to
them; he is both able and willing ; not only rich, but rich unto us,
liberai and bountiful in diſpenſing his favours. To all that call upon him.
Something muſt be done by us, that we may reap of this bounty; and
- He will for this be in-
prayer, as there is occaſion. -
II. That the promiſe is the ſame to all; (v. 13.), Whoever shall call;
encing extent, of the promiſe both to Jews and Gentiles, he thinks ſhould
not be ſurpriſing, for it was foretold by the prophet, Joel 2. 32. Call-
img upon the name of the Lord is here put for all pračtical religion.
What is the life of a chriſtian but a life of prayer It implies a ſenſe of
our dependence on him, and entire dedication of ourſelves to him, a be-
lieving expe&tation of our all from him. He that exemplifies theſe things
ſhall be ſaved. It is but aſk and have : what would we have more ?
For the further illuſtration of this, he obſerves, *
1. How neceſſary it was that the goſpel ſhould be preached to the
Gentiles, v. 14, 15. This was it that the Jews were ſo angry with Paul
for, that he was the apoſtle of the Gentiles, and preached the goſpel to
, them. Now, he ſhews how needful it was to bring them within the
reach of the forementioned promiſe, an intereſt in which they ſhould not
envy to any of their fellow-creatures.
(1.) “They cannot call on him in whom they have not believed.”
Except they believe that he is God, they will not call upon him by
prayer ; to what purpoſe ſhould they The grace of faith is abſolutely
neceſſary to the duty of prayer; we cannot pray aright, nor pray to ac-
ceptation, without it. He that comes to God by prayer, muſt believe,
Heb. 11. 6. Till they believed the true God, they were calling upon
idols, O Baal, hear us. - • -
(2.) “They cannot believe in him of whom they have not heard.”
Some way or other the divine revelation muſt be made known to us, be-
fore we can receive it and aſſent to it; it is not born with us. In hearing
is included reading, which is tantamount, and by which many are brought
to believe ; (John 20. 31.) “ Theſe things are written, that you may
believe.” But hearing only issmentioned, as the more ordinary and na-
tural way of receiving information.
(3.) They cannot hear without a preacher; how ſhould they Some-
body muſt tell them what they are to believe. Preachers and hearers are
correlates; it is a bleſſed thing when they mutually rejoice in each other—
the hearers in the ſkill and faithfulneſs of the preacher, and the preacher
in the willingneſs and obedience of the hearers. -
(4.) They cannot preach except they be sent, except they be both com-
miſſioned, and in ſome meaſure qualified, for their preaching work. How
ſhall a man act as an ambaſſador, unleſs he have both his credentials and
his inſtructions from the prince that ſends him 2 This proves, that to the
regular miniſtry there muſt be a regular miſfion and ordination. It is
God’s prerogative to ſend miniſters; he is the Lord of the harveſt, and
therefore to him we muſt pray that he would send forth labourers, Matth.
9. 38. He only can qualify men for, and incline them to, the work of
the miniſtry. But the competency of that qualification, and the fincerity
of that inclination, must not be left to the judgment of every man for
himſelf ; the nature of the thing will by no means admit that ; but for
the preſervation of due order in the church, this must needs be referred
and ſubmitted to the judgment of a competent number of thoſe that are
themſelves in that office, and of approved wiſdom and experience in it;
who, as in all other callings, are preſumed the most able judges; and who
are empowered to ſet apart ſuch as they find ſo qualified and inclined, to
this work of the ministry ; that by this preſervation of the ſucceſſion, |
the name of Christ may endure for ever, and his throne as the days of
heaven. And they that are thus ſet apart, not only may, but must preach,
as thoſe that are ſent.
2. How welcome the goſpel ought to be to thoſe to whom it was
ROMANs, x.
one as well as another, without exception. *This extent, this undiffer- 1
| was ſending forth his diſciples, he waſhed their feet.
But they have not all obeyed the gospel.
| pračtice.
preached; becauſe it ſhewed the way to ſalvation, v. 15. For this he
quotes Iſa. 52. 7. The like paſſage we have, Nahum 1. 15. which if
it point at the glad tidings of the deliverance of Iſrael out of Babylon
in the type, yet it looks further to the goſpel, the good news of our ſal-
vation by Jeſus Christ. Obſerve, -
(1.). What the goſpel is ; it is the gospel of peace; it is the word of
reconciliation between God and man. On earth peace, Luke 2. 14. Or,
peace is put in general for all good; ſo it is explained here ; it is glad
tidings of good things; the things of the goſpel are good things indeed,
the best things; tidings concerning them are the most joyful tidings, the
best news that ever came from heaven to earth. (2.) What the work
of ministers is ; to preach this goſpel, to bring these glad tidings;
to evangelize peace, (ſo the original is,) to evangelize good things.
Every preacher is in this ſenſe an evangelist : they are not only meſſen-
gers to carry the news, but ambaſſadors to treat ; and the first goſpel.
preachers were angels, Luke 2. 13, &c.
(3.) How acceptable they ſhould therefore be to the children of men
for their work’s ſake; How beautiful are the feet, how welcome are they
Mary Magdalene expreſſed her love to Christ by kiſſing his feet, and
|people, and a foolish nation, not the profeſſing people of God.
|| much ſoever there be of the wit and wiſdom of the world, thoſe that are
The Importance of the Goſpel.
afterward by holding him by the feet, Matth. 28.9. And when Christ
Thoſe that preach
the goſpel of peace, ſhould ſee to it that their feet, their life and conver-
ſation, be beautiful; the holineſs of ministers’ lives is the beauty of their
feet. How beautiful, in the eyes of them that hear them. Thoſe that
welcome the meſſage, cannot but love the meſſengers. See 1 Theſſ. 5.
12, 13.
3. He anſwers an obječtion against all this, which might be taken
from the ſmall ſucceſs which the goſpel had in many places; (v. 16.)
All the Jews have not, all the
Gentiles have not ; far the greater part of both remain in unbelief and
diſobedience. Obſerve, The goſpel is given us not only to be known and
believed, but to be obeyed. It is not a ſyſtem of notions, but a rule of
This little ſucceſs of the word was likewiſe foretold by the
prophet; (Iſa. 53. 1.) Who hath believed our report 2 Very few have;
few to what one would think ſhould have believed it; confidering how
faithful a report it is, and how well worthy of all acceptation; very few
to the many that perfiſt in unbelief. It is no ſtrange thing, but it is a
very ſad and uncomfortable thing, for the miniſters of Chriſt to bring the
report of the goſpel, and not to be believed in it. Under ſuch a melan- .
choly confideration it is good for us to go to God, and make our com-
plaint to him. Lord, who hath, &c.
In anſwer to this, -
(1.) He ſhews that the word preached is the ordinary means of work-
ing faith ; (v. 17.) So then, &ex—however; though many that hear, do
not believe, yet thoſe that believe, have first heard. Faith cometh by
hearing. It is the ſummary of what he had ſaid before, v. 14. The
beginning, progreſs, and strength of faith, is by hearing. The word of
God is therefore called the word of faith; it begets and nouriſhes it.
God gives faith, but it is by the word as the instrument. Hearing,
that hearing which works faith, is by the word of God. It is not hearing
the enticing words of man’s wiſdom, but hearing the word of God, that
will befriend faith, and hearing it as the word of God. See 1. Theſſ.
2. 13. º l -
(2.) That thoſe who would not believe the report of the goſpel, yet,
having heard it, they were thereby left inexcuſable, and may thank
themſelves for their own ruin, v. 18, to the end. - r
[1..] The Gentiles have heard it; (v. 18.) Have they not heard 2
Yes, more or leſs, they have ; either heard the goſpel, or however heard
of it. Their sound went into all the earth; not only a confuſed ſound,
but their words, more diſtinét and intelligible notices of theſe things,
are gone into the ends of the world. The commiſſion which the apoſtles
received, runs thus; Go ye into all the world, preach to every creature,
diſciple all nations ; and they did with all indefatigable induſtry and won-
derful ſucceſs purſue that commiſſion. See the extent of Paul’s province,
ch. 15. 19. To this remote iſland of Britain, one of the utmoſt corners
of the world, not only the ſound, but the words, of the goſpel came
within a few years after Chriſt’s aſcenſion. It was in order to this, that
the gift of tongues was at the very firſt poured ſo plentifully upon the
apoſtles, Aćts 2. In the expreſſion here he plainly alludes to Pſ. 19.4.
which ſpeaks of the notices which the viſible works of God in the crea-
tion give to all the world of the power and Godhead of the Creator. As
under the Old Teſtament God provided for the publiſhing of the work
of creation, by the ſun, moon, and ſtars; ſo now for the publiſhing of
the work of redemption to all the world, by the preaching of goſpel-
miniſters, who are therefore called stars. #
[2.] The Jews have heard it too, v. 19.21. . For this he appeals to
two paſſages of the Old Teſtament, to ſhew how inexcuſable they are
too. Did not Iſrael know that the Gentiles were to be called in They
might have known it from Moſes and Iſaiah.
First, One is taken from Deut. 32. 21. I will provoke you to jealouſy.
The Jews not only had the offer, but ſaw the Gentiles accepting of it,
and advantaged by that acceptance, by the ſame token that they were
vexed at it. They had the refuſal; To you first, Aéts 3.26. In all
places where the apoſtles came, ſtill the Jews had the firſt offer, and the
Gentiles had but their leavings. If one would not, another would.
Now this provoked them to jealouſy. They as the elder brother in the
parable, (Luke 15.) envied the reception and entertainment of the pro-
digal Gentiles upon their repentance. The Gentiles are here called no
How
not the people of God, are, and in the end will be found to be, a fooliſh
people. Such was the ſtate of the Gentile world, who yet were made
the people of God, and Chriſt to them the Wiſdom of God. What a
A. D. 58. -
The State of the Jews.
ROMANs, XI,
provocation it was to the Jews to ſee the Gentles taken into favour, we
may ſee, Aéts 13, 45–17. 5, 13. and eſpecially A&s 22, 22. It was
an inſtance of the great wickedneſs of the Jews, that they were thus en-
raged; and this in Deuteronomy is the matter of a threatening. God
often makes people’s ſin their puniſhment. A man needs no greater
plague than to be left to the impetuous rage of his own luſts. -
Secondly, Another is taken from Iſa. 65. 1, 2, which is very full, and
in it Eſaias is very bold; bold indeed, to ſpeak ſo plainly of the reječtion
of his own countrymen. Thoſe that will be found faithful, have need to
be very bold. Thoſe that are reſolved to pleaſe God, muſt not be afraid
to diſpleaſe any man. -
Now Eſaias ſpeaks boldly and plainly, - t
1. Of the preventing grace and favour of God in the reception and
entertainment of the Gentiles; (v. 20.) I was found of them that ſought
me not. The preſcribed method is, Seek and find ; that is a rule for us,
not a rule for God, who is often found of thoſe that do not ſeek. His
grace is his own, differencing grace his own, and he diſpenſes it in a way
of ſovereignty, gives or withholds it at pleaſure; prevents us with the
bleſfings, the richeſt, choiceſt bleſſings, of his goodneſs. Thus he mani-
feſted himſelf to the Gentiles, by ſending the light of the goſpel among
them, when they were ſo far from ſeeking him and aſking after him, that
they were following after lying vanities, and ſerving dumb idols. Was
not this our own particular caſe ? Did not God begin in love, and mani-
feſt himſelf to us when we did not aſk after him 2 And was not that a
time of love indeed, to be often remembered with a great deal of thank-
fulneſs 2 r -
2. Of the obſtinacy and perverſeneſs of Iſrael, notwithſtanding the
fair offers and affectionate invitations they had, v. 21. Obſerve,
(1.) God’s great goodneſs to them ; All day long I have stretched
jorth my hands... [1]. His offers; I have stretched forth my hands ;
offering them life and ſalvation with the greateſt ſincerity and ſeriouſneſs
that can be, with all poſſible expreſſions of earneſtneſs and importunity;
ſhewing them the happineſs tendered, ſetting it before them with the
greateſt evidence, reaſoning the caſe with them. Stretching forth the
hands, is the geſture of thoſe that require audience, (A&ts 26. 1.) or de-
fire acceptance, Prov. 1. 24. Chriſt was crucified with his hands ſtretched
out. Stretched forth my hands as offering reconciliation ; come let us
ſhake hands and be friends ; and our duty is to give the hand to him,
2 Chron. 30.8. [2.] His patience in making theſe offers ; All day
long. The patience of God toward provoking finners is admirable. He
waits to be gracious. The time of God’s patience is here called a day,
lightſome as a day, and fit for work and buſineſs; but limited as a
day, and a night at the end of it. He bears long, but he will not bear
always. - -
Č) Their great badneſs to him. They were a diſobedient gainſaying
people. One word in the Hebrew, in Iſaiah, is here well explained by
two ; not only diſobedient to the call, not yielding to it, but gainſaying,
and quarrelling with it, which is much worſe. Many that will not accept
of a good propoſal, yet will acknowledge that they have nothing to
ſay againſt it : but the Jews who believed not, reſted not there, but con-
tradićted and blaſphemed. God’s patience with them was a very great
aggravation of their diſobedience, and rendered that the more exceeding
finful; as their diſobedience advanced the honour of God’s patience, and
rendered that the more exceeding gracious. It is a wonder of mercy in
God, that his goodneſs is not overcome by man’s badneſs ; and it is a
wonder of wickedneſs in man, that his badneſs is not overcome by God’s
goodneſs. • .
- CHAP. XI.
The apostle, having reconciled that great truth ºf the rejection of the Jews
with the promise made unto the fathers, is, in this chapter, further la-
bouring to mollify the harshness of it, and to reconcile it to the divine
goodness in general. It might beſaid, Hath God then cast away his
people 2 The apostle therefore sets himself, in this chapter, to make a re-
turn to this objection ; and that two ways: I. He shews at large what
the mercy is, that is mixed with this wrath, v. 1:32. II. He infers
from thence the infinite wisdom and sovereignty ºf God; with the adora-
tion of which he concludes this chapter and subject, v. 33.36.
1. T SAY then, Hath. God caſt away his people? God
forbid. For I alſo am an Iſraelite, of the ſeed of
Abraham, of the tribe of Benjamin, 2. God hath not
VoI. V. No. 98. -
|
|
| bow down their back alway.
caſt away his people, which he foreknew. Wot ye not
what the ſcripture faith of Elias How he maketh inter.
ceſſion to God againſt Iſrael, ſaying, 3. Lord, they have
killed thy prophets, and digged down thine altars; and I
am left alone, and they ſeek my life. 4. But what faith
the anſwer of God unto him I have reſerved to myſelf
ſeven thouſand men, who have not bowed the knee to the
image of Baal. 5. Even ſo then at this preſent time alſo
there is a remnant according to the eleētion of grace. 6.
And if by grace, then is it no more of works: otherwiſe
grace is no more grace. But if it be of works, then is it
no more grace: otherwiſe work is no more work, 7.
What then Iſrael hath not obtained that which he ſeek.
eth for ; but the eleētion hath obtained it, and the reſt
were blinded ; 8. (According as it is written, God hath
given them the ſpirit of ſlumber, eyes that they ſhould
not ſee, and ears that they ſhould not hear) unto this day.
9. And David faith, Let their table be made a ſnare, and a
trap, and a ſtumbling-block, and a recompenſe unto them.
10. Let their eyes be darkened, that they may not ſee, and
11. I ſay then, Have they
ſtumbled that they ſhould fall God forbid : but rather
through their fall ſalvation is come unto the Gentiles, for
to provoke them to jealouſy. 12. Now if the fall of them
be the riches of the world, and the diminiſhing of them
the riches of the Gentiles; how much more their fulneſs 2
13. For I ſpeak to you Gentiles, in as much as I am the
apoſtle of the Gentiles, 1 magnify mine office: 14. If by
any means I may provoke to emulation them which are my
fleſh, and might ſave ſome of them. T5. For if the caſt-
ing away of them be the reconciling of the world, what
shall the receiving of them be, but life from the dead 16.
For if the firſt-fruit be holy, the lump is alſo holy , and if
the root be holy, ſo are the branches. 17. And if ſome
of the branches be broken off, and thou, being a wild
olive-tree, wert graffed in amongſt them, and with them
partakeſt of the root and fatneſs of the olive-tree; 18.
Boaſt not againſt the branches. But if thou boaſt, thou
beareſt not the root, but the root thee. 19. Thou wilt
ſay then, The branches were broken off, that I might be
graffed in. 20. Well; becauſe of unbelief they were
broken off, and thou ſtandeſt by faith. Be not high-
minded, but fear : 21. For if God ſpared not the natural
branches, take heed left he alſo ſpare not thee. 22. Be-
hold therefore the goodneſs and ſeverity of God: on them
which fell, ſeverity; but towards thee, goodneſs, if thou
continue in his goodneſs: otherwiſe, thou alſo ſhalt be cut
off 23. And they alſo, if they abide not in unbelief,
ſhall be graffed in : for God is able to graff them in again.
24. For if thou wert cut out of the olive-tree which is
wild by nature, and wert graffed contrary to nature into
a good olive-tree: how much more ſhall theſe, which be
the natural branches, be graffed into their own olive-
tree ? 25. For I would not, brethren, that ye ſhould be
ignorant of this myſtery, (left ye ſhould be wiſe in your
own conceits,) that blindneſs in part is happened to Iſrael,
until the fulneſs of the Gentiles be come in. 26. And ſo
all Iſrael ſhall be ſaved : as it is written, There ſhall come
out of Sion the Deliverer, and ſhall turn away ungodli-
neſs from Jacob ; 27. Fo: º is my covenant unto them,
wº,
A.D. 58.
when I ſhall take away their ſins. 28. As concerning the
goſpel, they are enemies for your ſakes; but as touching
the election, they are beloved for the fathers' ſakes. 29.
For the gifts and calling of God are without repentance.
30. For as ye in times paſt have not believed God, yet
have now obtained mercy through their unbelief: 31.
Even ſo have theſe alſo now not believed, that through
our mercy they alſo may obtain mercy. 32. For God
}. concluded them all in unbelief, that he might have
mercy upon all. -
The apoſtle propoſes here a plauſible obječtion, which might be
urged againſt the divine condućt in caſting off the Jewiſh nation; (v. 1.
“ Hath God cast away his people 2 Is the rejećtion total and final? Are
they all abandoned to wrath and ruin, and that eternal 2 Is the extent of
the ſentence ſo large as to be without reſerve, or the continuance of it
ſo long as to be without repeal Will he have no more a peculiar people
to himſelf?” -
In oppoſition to this, he ſhews that there was a great deal of goodneſs
and mercy expreſſed along with this ſeeming ſeverity; particularly, he
infiſts upon three things. I. That though ſome of the Jews were caſt
off, yet they were not all ſo. II. That though the body of the Jews
were caſt off, yet the Gentiles were taken in. And, III. That though
the Jews were caſt off at preſent, yet in God’s due time they ſhould be
taken into his church again.
ROMANS, XI.
I. The Jews, it is true, were many of them caſt off, but not all. The
ſuppoſition of this he introduces with a God forbid. He will by no means
endure ſuch a ſuggeſtion. God had made a diſtinétion between ſome
and others of them.
1. There was a choſen remnant of believing Jews, that obtained righ-
teouſneſs and life by faith in Jeſus Chriſt, v. 1...7. Theſe are ſaid to be
ſuch as he foreknew, (v. 2.) that is, had thoughts of love to, before the
world was ; for whom he thus foreknew he did predeſtinate. There
lies the ground of the difference. They are called the election, º 7.)
the ele&t, God’s choſen ones : whom he calls the election, becauſe that
which firſt diſtinguiſhed them from, and dignified them above, others,
was, God’s electing love. Believers are the election, all thoſe, and thoſe
only, whom God hath choſen. Now, -
(1.) He ſhews that he himſelf was one of them; for I also am an Is-
zaelite ; as if he had ſaid, “Should I ſay that all the Jews are rejećted,
I ſhould cut off my own claims, and ſee myſelf abandoned.” Paul was
a choſen veſſel, (A&ts 9. 15.) and yet he was of the ſeed of Abraham ;
and particularly of the tribe of Benjamin, the leaſt and youngeſt of all
the tribes of Iſrael. * -
(2.) He ſuggeſts, that, as in Elias’ time, ſo now, this choſen rem-
nant was really more and greater than one would think it was ; which
intimates likewiſe, that it is no new or unuſual thing for God’s grace and
favour to Iſrael to be limited and confined to a remnant of that people;
for ſo it was in Elijah's time. The ſcripture faith it of Elias, i, ‘Hai,
º the story of Elias, the great reformer of the Old Teſtament. Ob.
erve,
[1..]. His miſtake concerning Iſrael; as if their apoſtaſy in the days
of Ahab was ſo general, that he himſelf was the only faithful ſervant
God had in the world. He refers to 1 Kings 19. 14, where (it is here
ſaid) he maketh intercession to God against Israel. A ſtrange kind of in-
terceſſion : iſvyx4s. rić ºsé zolº tº logº—He deals with God against
Israel; ſo it may be read : ſo ivrvyxºva is tranſlated, Aćts 25. 24. The
Jews Byåluxāy pºol—have dealt with me. In prayer we deal with God,
commune with him, diſcourſe with him; it is ſaid of Elijah, (Jam. 5. 17.)
that he prayed in praying. We are then likely to pray in praying, to
make a buſineſs of that duty, when, we pray as thoſe that are dealing
with God in the duty. Now Elijah in this prayer ſpake as if there were
none left faithful in Iſrael but himſelf only. See to what a low ebb the
profeſſion of religion may ſometimes be brought, and how much the
face of it may be eclipſed, that the moſt wiſe and obſerving men may
give it up for gone. So it was in Elijah's time. That which makes the
ſhew of a nation, is, the powers and the multitude. The powers of Iſ-
rael were then perſecuting powers; They have “killed thy prophets,
and digged down thine altars, and they ſeek my life.” The multitude of
Iſrael were then idolatrous ; I am left alone. Thus thoſe few that were
faithful to God, were not only loſt in the crowd of idolaters, but cruſhed
The State of the jews.
and driven into corners by the rage of perſecutors. Whew the wicked
riſe, a man is hidden, Proy. 28. 12. - .
Digged down thine altars ; not only neglečted them, and let them go
out of repair, but digged them down. When altars were ſet up for
Baal, it is no wonder if God’s altars were pulled down ; they could not
endure that ſtanding teſtimony againſt their idolatry.
This was his interceſſion against Iſrael; as if he had ſaid, “Lord, is
not this a people ripe for ruin, worthy to be caſt off? What elſe canſt
thou do for thy great name 2'' It is a very ſad thing for any perſon or
people to have the prayers of God’s people against them ; eſpecially of
God’s prophets: for God eſpouſes, and ſooner or later will viſibly own,
the cauſe of his praying people.
[2.] The reëtifying this miſtake by the anſwer of God; (v. 4.) I
have reſerved. Note, First, Things are often much better with the
church of God than wiſe and good men think they are. . They are ready
to conclude hardly, and to give up all for gone, when it is not ſo. Se-
condly, In times of general apoſtaſy, there is uſually a remnant that keep
their integrity; ſome, though but a few; all do not go one way. Thirdly,
That when there is a remnant who keep their integrity in times of gene-
ral apoſtaſy, it is God that reſerves to himſelf that remnant. . If he had
left them to themſelves, they had gone down the ſtream with the reſt.
It is his free and almighty grace that makes the difference between them
and others. - -
Seven thouſand; a competent number to bear their teſtimony againſt
the idolatry of Iſrael; and yet, compared with the many thouſands of
Iſrael, a very ſmall number : one of a city, and two of a tribe, like the
grape-gleanings of the vintage. Chriſt’s flock is but a little flock; and
yet, when they come all together at laſt, they will be a great and innumer-
able multitude, Rev. 7. 9.
Now the deſcription of this remnant, is, that “ they have not bowed
the knee to the image of Baal.” That was then the reigning fin of Iſ-
rael. In court, city, and country, Baal had the aſcendant ; and the ge-
rality of people, more or leſs, paid their reſpect to Baal. The beſt evi-
dence of integrity is a freedom from the preſent prevailing corruptions
of the times and places that we live in ; to ſwim againſt the ſtream when
it is ſtrong. Thoſe God will own for his faithful witneſſes, that are
bold in bearing their teſtimony to the preſent truth, 2 Pet. 1. 12. This
is thank-worthy; not to bow to Baal when every body bows. Sober
fingularity is commonly the badge of true fircerity. -
[3.] The application of this inſtance to the caſe in hand; (v. 5.7.)
Even Jö at this preſent time. God’s methods of diſpenſation toward his
church are as they uſed to be. As it has been, ſo it is. In Elijah’s
time there was a remnant, and ſo there is now. If then there was a rem-
nant left under the Old Teſtament, when the diſplays of grace were leſs
clear, and the pourings out of the Spirit leſs plentiful; much more now
under the goſpel, when the grace of God, which bringeth ſalvation, ap-
pears more illuſtrious.
A remnant, a few of many; a remnant of believing Jews, when the
reſt were obſtinate in their unbelief.
This is called a remnant according to the election of grace ; they are
ſuch as were choſen from eternity in the counſels of divine love, to be
veſſels of grace and glory. Whom he did predeſtinate, them he called.
If the difference between them and others be made purely by the grace
of God, as certainly it is, (I have reſerved them, faith he, to myself.)
then it muſt needs be according to the ele&tion ; for we are ſure that
whatever God does, he does it according to the counſel of his own will.
Now concerning this remnant, we may obſerve,
First, Whence it takes its riſe; from the free grace of God, (v. 6.)
that grace which excludes works. The eternal election, in which the
difference between ſome and others is firſt founded, is purely of grace,
free grace; not for the ſake of works done, or foreſeen ; if ſo, it would
not be grace. “Gratia non eſt ullo modo gratia, fi non fit omnimodo
gratuita—It is not grace, properly ſo called, if it be not perfectly free.”
Election is purely according to the good pleaſure of his will, Eph. 1, 5.
Paul’s heart was ſo full of the freeneſs of God’s grace, that in the midſt
of his diſcourſe he turns aſide, as it were, to make this remark, If of
grace, then not of works. And ſome obſerve, that faith itſelf, which in
the matter of juſtification is oppoſed to works, is here included in them ;
for faith has a peculiar receptivity to receive the free grace of God for
| our juſtification, but not to receive that grace for our ele&tion.
Secondly, What it obtains; that which Iſrael, that is, the body of
that people, in vain ſought for ; (v. 7.) “Iſrael hath not obtained that
which he ſeeketh for ;” juſtification, and acceptance with God; (ſee
ch. 9. 31.) but the election has obtained it. In them the promiſe of
A. D. 58.
The State of the Gentiles.
ROMANS, XI. -
God has its accompliſhment, and God’s ancient kindneſs for that people
is remembered. He calls the remnant of, believers, not the elect, but
the election, to ſhew that the ſole foundation of all their hopes and hap-
pineſs is laid in election. They were the perſons whom God had in his
eye, in the counſels of his love; they are the election, they are God’s ||
choice. - . . . . . . . .
Such was the favour of God to the choſen remnant. But, ,
2. The rest were blinded, v. 7. Some are choſen and called; and the
call is made effectual. But others are left to periſh in their unbelief;
may, they were made worſe by that which ſhould have made them better.
The goſpel, which to them that believed was the ſavour of life unto life,
to the unbelieving was the ſavour of death unto death. The ſame ſun
ſoftens wax and hardens clay. Good old. Simeon foreſaw that the Child
Jeſus was ſet for the fall, as well as for the riſing again, of many in Iſ-
rael, Luke 2. 34. - - -
Were blinded; traved,0nooy—they were hardened; ſo ſome. They were
feared, and made brawny and inſenſible. They could neither ſee the light,
nor feel the touch, of goſpel-grace. Blindneſs and hardneſs are expreſ-
five of the ſame ſenſeleſſneſs and ſtupidity of ſpirit. They ſhut their
eyes, and would not ſee ; that was their fin; and then God, in a way of
righteous judgment, blinded their eyes, that they could not ſee; there
was their puniſhment. • * . . . . . -
This ſeemed harſh doćtrine : to qualify it therefore, he vouches two
witneſſes out of the Old Teſtament, which ſpeak of ſuch a thing.
(1.) Iſaiah, who ſpake of ſuch a judgment in his day, ch. 29. 10.-
6. 9. The ſpirit of ſlumber, that is, an indiſpoſedneſs to mind either their
duty or intereſt. They are under the power of a prevailing unconcern-
edneſs, like people that are ſlumbering and ſleeping ; not affected with
any thing that is ſaid or done. They were reſolved to continue as they
were, and would not ſtir. The following words explain what is meant
by the ſpirit of ſlumber ; “eyes, that they ſhould not ſee, and ears, that
they ſhould not hear.” They had the faculties, but in the things that
belonged to their peace they had not the uſe of thoſe fasulties; they
were quite infatuated, they ſaw Chriſt, but they did not believe in him ;
they heard his word, but they did not receive it; and ſo both their hear-
ing and their ſeeing were in vain. It was all one as if they had neither
feen nor heard. Of all judgments ſpiritual judgments are the ſoreſt, and
moſt to be dreaded, though they make the leaſt noiſe.
Unto this day. . Ever fince Eſaias propheſied, this hardening work
hath been in the doing ; ſome among them have been blind and ſenſeleſs.
Or rather, ever fince the firſt preaching of the goſpel: though they
have had the moſt convincing evidences that could be of the truth of it,
the moſt powerful preaching, the faireſt offers, the cleareſt calls from
Chriſt himſelf, and from his apoſtles ; yet to this day they are blinded.
It is ſtill true concerning multitudes of them, even to this day in which
we live ; they are hardened and blinded ; the obſtinacy and unbelief go
by ſucceſſion, from generation, to generation, according to their own
fearful imprecation, which entailed the curſe; “His blood be upon us,
and upon our children.”
(2.) David, (v. 9, 10.) quoted from Pſ. 69. 22, 23, where David
having in the Spirit foretold the ſufferings of Chriſt from his own people
the Jews, particularly that of their giving him vinegar to drink, (v. 21.
which was literally fulfilled, Matth. 27. 48.) an expreſſion of the greateſt
contempt and malice that could be ; in the next words, under the form
of an imprecation, he foretells the dreadful judgments of God upon them
for it ; Let their table become a ſhare ; which the apoſtle here applies to
the preſent blindneſs of the Jews, and the offence they took at the goſ.
pel, which increaſed their hardneſs.
This teaches us how to underſtand other prayers of David againſt his
enemies; they are to be looked upon as prophetical of the judgments of
God upon the public and obſtinate enemies of Chriſt and his kingdom.
His prayer that it might be ſo, was a prophecy that it ſhould be ſo, and
not the private expreſſions of his own angry reſentments. It was like-
wiſe intended to juſtify God, and to clear his righteouſneſs in ſuch judg-
ments. He ſpeaks here, -
[1..] Of the ruin of their comforts; Let their table be made a ſnare,
that is, as the pſalmiſt explains it, Let that which ſhould be for their
welfare, be a trap to them. The curſe of God will turn meat into poi-
ſon. It is a threatening like that, (Mal. 2. 2.) I will curſe your bless-
ings. Their table a ſnare, that is, an occaſion of fin, and an occaſion of
miſery. Their very food, that ſhould nouriſh them, ſhall choke them.
[2.] Of the ruin of their powers and faculties, (v. 10.) their eyes
darkened, their backs bowed down; that they can neither find the right
way, nor, if they could, are they able to walk in it. The Jews, after
their national rejećtion of Chriſt and his goſpel, became infatuated in their
politics, ſo that their very counſels turned againſt them, and haſtened
| their ruin by the Romans. They looked like a people deſigned for
ſlavery and contempt, their backs bowed down, to be ridden and tram-
pled, upon by all the nations about them. - : *
Or, it may be underſtood ſpiritually; their backs are bowed down in
carnality and worldly-mindedneſs. “Curvae in terris animae—They mind
earthly things.” This is an exačt deſcription of the ſtate and temper of
the preſent remainder of that people, than whom, if the accounts we have
of them be true, there is not a more worldly, wilful, blind, ſelfiſh, ill-
natured, people in the world. They are manifeſtly to this day. under
the power of this curſe. Divine curſes will work long. It is a fign
we have our eyes darkened, if we are bowed down in worldly-minded-
neſs. -
II. Another thing which qualified this doćtrine of the rejećtion of
the Jews, was, that though they were caſt off and unchurched, yet the
Gentiles were taken in, (v. 11...14.) which he applies by way of caution
to the Gentiles, v. 17.22. -
1. The rejećtion of the Jews made room for the reception of the Gen-
tiles. The Jews’ leavings were a feaſt for the poor Gentiles; (v. 11.)
“Have they stumbled, that they should fall P Had God no other end in
the forſaking.and reječting of them than their deſtrućtion ?” He ſtartles
at that, reječting the thought with abhorrence, as uſually he does when
any thing is ſuggeſted, which ſeems to refle&t upon the wifdom or righ-
teouſneſs, or goodneſs of God; God forbid; no, through their fall ſai-
vation is come to the Gentiles. Not but that ſalvation might have come
to the Gentiles if they had ſtood ; but by the divine appointment it was
ſo ordered, that the goſpel ſhould be preached to the Gentiles, upon the
Jews’ refuſal of it. Thus in the parable; (Matth. 22.8, 9.), “They
that were first bidden were not worthy, Go ye therefore into the high-
ways,” Luke 14, 21. And ſo it was in the hiſtory; (A&ts 13. 46.)
“It was neceſſary that the word of God ſhould firſt have been ſpoken to
you ; but ſeeing ye put it from you, lo, we turn to the Gentiles;” ſo
Aćts 18. 6. God will have a church in the world, will have the wed-
ding furniſhed with gueſts; and if one will not come, another will, or
why was the offer made 2 The Jews had the refuſal, and ſo the tender
came to the Gentiles. See how Infinite Wiſdom brings light out of
darkneſs, good out of evil, meat out of the eater, and ſweetneſs out of
the ſtrong. -
To the ſame purport he ſays, (v. 12.), “ The fall of them was the
riches of the world,” it haſtened the goſpel ſo much the ſooner into the
Gentile world. The goſpel is the greateſt riches of the place where it
is ; it is better than thouſands of gold and filver. Or, The riches of
the Gentiles was the multitude of converts among them. True believers
are God’s jewels. - { }
To the ſame purport, (v. 15.) “The caſting away of them is the re-
conciling of the world.” God’s diſpleaſure toward them made way for
his favour toward the Gentiles. God was in Chriſt reconciling the world,
2 Cor. 5. 19. And therefore he took occaſion from the unbelief of the
Jews, openly to diſavow and diſown them, though they had been his pe—
culiar favourites; to ſhew that in diſpenſing his favours he would now
no longer ači in ſuch a way of peculiarity and reſtrićtion, but that in
every nation he that feared God, and wrought righteouſneſs, ſhould be
accepted of him, A&ts 10. 34, 35. tº
2. The uſe that the apoſtle makes of this doćtrine concerning the ſub-
ſtitution of the Gentiles in the room of the Jews. •
(1.) As a kinſman to the Jews, here is a word of excitement and
exhortation to them; to ſtir them up to receive and embrace the goſpel-
offer. This, God intended in his favour to the Gentiles, to provoke the
Jews to jealouſy; (v. 11.) and Paul endeavours to enforce it according-
ly; (v. 14.) : If by any means I might, provoke to emulation them
who are my fleſh.” “Shall the deſpiſed Gentiles run away with all
the comforts and privileges of the goſpel, and ſhall we repent our re-
fuſal, and now at laſt put in for a ſhare : Shall not we believe and obey,
and be pardoned and ſaved, as well as the Gentiles P’’ See an inſtance of
ſuch an emulation in Eſau, Gen. 28. 6...9. There is a commendable
emulation in the affairs of our ſouls; why ſhould not we be as holy and
happy as any of our neighbours ? In this emulation there needs no ſuſ-
picion, undermining or countermining; for the church hath room enough,
and the new covenant grace and comfort enough, for us all. . The bleſ-
||fings are not leſſened by the multitudes of the ſharers. And might ſave
ſome of them. See what was Paul's buſineſs, to ſave ſouls; and yet the
utmoſt he promiſes himſelf is but to ſave ſome. Though he were ſuch a
powerful preacher, ſpoke and wrote with ſuch evidence and demonſtration
* .
Jº" of the Spirit, yet of the many he dealt with he could but ſaveJºne. !
Miniſters muſt think their pains well beſtowed, if they can but be inſtru-
mental to ſave ſome. * .
* ,
. }: an apoſtle to the Gentiles, here is a word of caution for them.
66
dinary miſſion, A&ts 22. 21.
cauſe fit.
I ſpeak to you Gentiles. You believing Romans, you hear what riches
of ſalvation are come to you by the fall of the Jews, but take heed left
you do any thing to forfeit it.” Paul takes this, as other occaſions, to .
| to be denied to the Gentiles.
apply his diſcourſe to the Gentiles, becauſe he was the apoſtle of the
Gentiles, appointed for the ſervice of their faith, to plant and water
churches in the Gentile nations. This was the purport of his extraor-
I will ſend theefar-hence unto the Gentiles ;
compare A&ts 9. 15. It was likewiſe the intention of his ordination,
Gal. 2.9. Compare A&ts 13. 2. -
It ought to be our great and ſpecial care to do good to thoſe that are
under our charge : we muſt particularly mind that which is our own
work. It was an inſtance of God’s great love to the poor Gentiles, that
he appointed Paul, who in gifts and graces excelled all the apoſtles, to
be the apoſtle of the Gentiles. ' -
The Gentile world was a wider province ; and the work to be done
in it required a very able, ſkilful, zealous, courageous workman ; ſuch a
one was Paul. God calls thoſe to ſpecial work, that he either ſees or
makes fit for it. -
I magnify mine office. There were thoſe that vilified it, and him be-
It was becauſe he was the apoſtle of the Gentiles, that the
Jews were ſo outrageous againſt him ; (A&ts 22. 21, 22.) and yet he
- thought never the worſe of it, though it ſet him up as the butt of all the
Jewiſh rage and malice. It is a fign of true love to Jeſus Chriſt, to reckon
that ſervice and work for him truly honourable, which the world looks
upon with ſcorn, as mean and contemptible. The office of the miniſtry
is an office to be magnified. Miniſters are ambaſſadors for Chriſt, and
ſtewards of the myſteries of God, and for their work’s ſake are to be
eſteemed highly in love. e -
Mine office ; rºy 3.2×oviocy wa—my miniſtry, my ſervice, not my lord-
ſhip and dominion. It was not the dignity and power, but the duty and
work, of an apoſtle, that Paul was ſo much in love with. -
Now two things he exhorts the Gentiles to, with reference to the re-
jećted Jews. .
E1.] To have a reſpect for the Jews, notwithſtanding, and to deſire
their converſion. This is intimated in the proſpect he gives them of the
advantage that would accrue to the church by their converſion, v. 12,
15. It would be as life from the dead; and therefore they muſt not
inſult and triumph over thoſe poor Jews, but rather pity them, and
deſire their welfare, and long for the receiving of them in again.
[2.] To take heed to themſelves, left they ſhould ſtumble and fall,
as the Jews had done, v. 17.22. Where obſerve,
Furſt, The privilege which the Gentiles had by being taken into the
church. They were grafted in, (v. 17.) as a branch of a wild olive into a
good olive ; which is contrary to the way and cuſtom of the huſbandman,
who grafts the good olive into the bad; but thoſe that God grafts into the
church, he finds wild and barren, and good for nothing. Men graft, to
mend the tree; but God grafts, to mend the branch. &- - - -
1. The church of God is an olive-tree; flouriſhing and fruitful as an
olive; (Pſ. 52.8. Hoſ. 14.6.) the fruit uſeful for the honour both of
God and man, Judg. 9. 9.
2. Thoſe that are out of the church, are as wild olive-trees; not only
uſeleſs, but what they do produce is four and unſavoury. Wild by na-
ture, v. 24. This was the ſtate of the poor Gentiles, that wanted church
privileges, and in reſpect of real ſanétification ; and it is the natural ſtate
of every one of us, to be wild by nature. -
3. Converſion is the grafting in of wild branches into the good olive.
We muſt be cut off from the old ſtock, and be brought into union with
a new root.
4. Thoſe that are grafted into the good olive-tree, partake of the root
and fatneſs of the olive. It is applicable to a ſaving union with Chriſt;
all that are by a lively faith grafted into Chriſt, partake of him as the
branches from the root; receive from his fulneſs. But it is here ſpoken
of a viſible church-memberſhip, from which the Jews were as branches |
broken off; and ſo the Gentiles were grafted in, #y &vrois—among them
that continued, or in the room of them that were broken off. -
The Gentiles, being grafted into the church, partake of the ſame
privileges that the Jews did, the root and faineſs. The olive-tree is the
viſible church, (called ſo Jer. 11. 16.) the root of this tree was Abra-
ham ; not the root of communication, fo Chriſt only is the Root ; but |
ROMANS, XI,
the root of adminiſtration, he being the firſt with whom the covenant
The Gentiles warned by the Jews.
was ſo ſolemnly made. Now the believing Gentiles partake of this root;
he alſo is a ſon ºf 4braham, (Luke 19. *} the “bleſfing of Abraham
comes upon the Gentiles,” (Gal. 3. 14.) the ſame fatneſs of the olive-
tree, the ſame for ſubſtance, ſpecial protećtion, lively oracles, means of
ſalvation, a ſtanding miniſtry, inſtituted ordinances; and among the reſt,
the viſible church memberſhip of their infant ſeed, which was part of
the fatneſs of the olive-tree that the Jews had, and cannot be imagined
Secondly, A caution not to abuſe theſe privileges.
1. “Be not proud ; (v. 18.) Boast not againſt the branches. Dó
not therefore trample upon the Jews as a reprobate people, nor inſult
over them that are broken off, much leſs over thoſe that do continue.”
Grace is given, not to make us proud, but to make us thankful. The
| law of faith excludes all boaſting, either of ourſelves or againſt others.
“Do not ſay, (v. 19.) They were broken off, that I might be grafted in ;
do not think that thou didſt merit more at the hand of God than they,
or didſt ſtand higher in his favour.”
“But remember, thou bearest not the root, but the root thee; though
thou art grafted in, thou art still but a branch borne by the root; nay,
and an engrafted branch, brought into the good olive contrary to nature,
(v. 24.) not free-born, but by an act of grace enfranchiſed and natu-
ralized. Abraham, the root of the Jewiſh church, is not beholden to
thee ; but thou art greatly obliged to him, as the trustee of the covenant,
and the father of many nations. Therefore, if thou boaſt, know, (that
word must be ſupplied to clear the ſenſe,) thou beareſt not the root, but
the root thee.” tº
2. “Be not ſecure ; (v. 20.) Be not high minded, but fear. Be not
too confident of your own ſtrength and ſtanding.” A holy fear is an
excellent preſervative against high-mindedneſs : happy is the man that
thus feareth always. We need not fear but God will be true to his
word; all the danger is lest we be falſe to our’s. , Let us therefore fear,
Heb. 4.1. The church of Rome now boasts of a patent of perpetual
preſervation; but the apostle here, in his epistle to that church, when
ſhe was in her infancy and integrity, enters an expreſs caveat against that
boast, and all claims of that kind. -
Fear what “Why fear lest thou commit a forfeiture, as they have
done ; lest thou loſe the privileges thou now enjoyest, as they have lost
theirs.” The evils that befall others, ſhould be our warnings. Go,
(faith God to Jeruſalem, Jer. 7. 12.) and ſee what I did to Shiloh; ſo
now, let all the churches of God go ſee what he did to Jeruſalem, and
what is become of the day of their viſitation ; that we may hear and
fear, and take heed of Jeruſalem’s fin. The patent which churches have
of their privileges, is not for a certain term, or entailed upon them and
their heirs; but it runs as long as they carry themſelveſ well, and no longer.
Confider, (1.) “How they were broken off. It was not undeſervedly
by an act of abſolute ſovereignty and prerogative, but becauſe of unbé-
lift.” It ſeems then, it is poſſible for churches that have long ſtood by
faith, to fall into ſuch a ſtate of infidelity as may be their ruin. Their
unbelief did not only provoke God to cut them off, but they did by that
cut themſelves off: it was not only the meritorious, but the formal cauſe
of their ſeparation: “Now, thou art liable to the ſame infirmity and
corruption that they fell by.” Further obſerve, they were natural
branches ; (v. 21.) not only intereſted in Abraham’s covenant, but
deſcending from Abraham’s loins ; and ſo born upon the promiſes, and
thence had a kind of tenant-right : yet when they ſunk into unbelief,
God did not ſpare them. Preſcription, long uſage, the faithfulneſs of
their anceſtors, would not ſecure them. It was in vain to plead, though
they infifted much upon it, that they were Abraham’s ſeed, Matth. 3.
9. John 8. 33. It is true, they were the huſbandmen to whom the
vineyard was firſt let out ; but when they forfeited it, it was juſtly taken
from them, Matth. 21.41, 43.
This is called here ſeverity, v. 22. God laid righteouſneſs to the line,
and judgment to the plummet, and dealt with them according to their
fins. Severity is a word that ſounds harſh; and I do not remember
that it is any where elſe in ſcripture aſcribed to God; and it is here
applied to the unchurching of the Jews. God is moſt ſevere toward
thoſe that have been in profeſſion neareſt to him, if they rebel againſt
him, Amos 3.2. Patience and privileges abuſed, turn to the greateſt
wrath. Of all judgments, ſpiritual judgments are the ſoreſt; for of thoſe
he is here ſpeaking, v. 8. A}
(2.) “How thou ſtandeſt ; thou that art engrafted in.” He ſpeaks
to the Gentile churches in general; though perhaps tacitly refle&ting on
ſome particular perſon, who might have expreſſed ſome ſuch pride and
|triumph in the Jews' rejećtion. “Confider then,”
A. I). 58. * -
The future Converſion of the Jews.
ROMANs, XI.
[1] “By what means thou ſtandeſt ; by faith, which is a depending
grace, and fetches in ſtrength from heaven. Thou doſt not ſtand in
any strength of thy own, of which thou mightest be confident ; thou
art no more than the free grace of God makes thee, and his grâce is his
own, which he gives or withholds at pleaſure. That which ruined them
was unbelief, and by faith thou standest : therefore thou hast no faster
hold than they had, thou standest on no firmer foundation than they did.”
[2] “On what terms; (v. 22.) toward thee goodneſs, if thou con-
tinue in his goodneſs, continue in a dependence upon, and a compliance
with, the free grace of God, the want of which it was that ruined the
Jews; if thou be careful to keep up thine interest in the divine favour,
by being continually careful to pleaſe God, and fearful of offending
him.” The ſome of our duty, the condition of our happineſs, is, to
keep ourſelves in the love of God. Fear the Lord and his goodneſs,
Hoſ. 3. 5. *
III. Another thing that qualified this doćtrine of the Jews’ rejećtion,
is, that though for the preſent they are cast off, yet the reječtion is not
final ; but . the fulneſs of time is come, they will be taken in again.
They are not cast off for ever, but mercy is remembered in the midſt of
wrath. Let us obſerve,
1. How this converſion of the Jews is here deſcribed.
(1.) It is ſaid to be their fulneſs, (v. 12.) that is, the addition of them
to the church, the filling up again of that place which became vacant
by their reječtion. This would be the enriching of the world, that is,
the church in the world, with a great deal of light and strength and
beauty. *--
- § It is called the receiving of them. The converſion of a ſoul is
the receiving of that ſoul, ſo the converſion of a nation. They ſhall be
received into favour, into the church, into the love of Christ, whoſe
arms are stretched out for the receiving of all thoſe that will come to him.
And this will be as life from the dead; ſo strange and ſurpriſing, and
yet withal ſo welcome and acceptable. The converſion of the Jews
will bring great joy to the church. See Luke 15. 32. He was dead,
and is alive; and therefore “it was meet we ſhould make merry and
be glad.” e g • g
(3.) It is called the grafting of them in again, (v. 23.), into the
church, from which they had been broken off. That which is grafted
in, receives ſap and virtue from the root; ſo does a ſoul that is truly
grafted into the church, receive life and strength and grace from Christ
the quickening Root. & © tº
They ſhall be grafted into their own olive-tree; (v. 24.) that is, into
the church, which formerly they had been the most eminent and con-
ſpicuous members of ; to retrieve theſe privileges of viſible church-mem-
berſhip, which they had ſo long enjoyed, but have now ſinned away and
forfeited by their unbelief. ſº
(4.) It is called, the ſaving of all Iſrael, v. 26. True converſion may
well be called ſalvation ; it is ſalvation begun. See Aéts 2.47. The
adding of them to the church is the ſaving of them : rös aw&txivas, in
the preſent tenſe, are ſaved. When converſion-work goes on, ſalva-
tion-work goes on. - {.
2. What it is grounded upon, and what reaſon we have to look for it.
(1.) Becauſe of the holineſs of the firſt fruits and the root, v. 16.
Some by the firſt fruits understand thoſe of the Jews, that were already
converted to the faith of Christ, and received into the church; which
were, as the first-fruits, dedicated to God, as earnests of a more plen-
tiful and ſanótified harveſt. A good beginning promiſes a good ending.
Why may we not ſuppoſe that others may be ſavingly wrought upon as
well as thoſe who are already brought in 2 Others, by the firſt-fruits, un-
derſtand the ſame with the root, the patriarchs, Abraham, Iſaac, and
Jacob, from whom the Jews deſcended, and with whom, as the prime
truſtees, the covenant was depoſited : and ſo they were the root of the
Jews, not only as a people, but as a church. . Now, if they were holy,
which is not meant ſo much of inherent as of federal holineſs; if they
were in the church and in the covenant, then we have reaſon to conclude,
that God hath a kindneſs for the lump, the body of that people; and
for the branches, the particular members of it. The Jews are in a ſenſe
a holy nation, (Exod. 19. 6.) being deſcended from holy parents. Now
it cannot be imagined, that ſuch a holy nation ſhould be totally and finally
aſt off. .
Ç This proves that the ſeed of believers, as ſuch, are within the pale of
the viſible church, and within the verge of the covenant, till they do,
by their unbelief, throw themſelves out ; for if the root be holy, ſº are
the branches. Though real qualifications are not propagated, yet relative
privileges are. Though a wiſe man does not beget a wiſe man, yet a
Vol. W. No. 98.
|
|fathers’
| is mercy kept for thouſands.
free man beget; a free man. Though grâce does not run in the blood,
yet external privileges do, (till they are forfeited,) even to a thouſand
generations. Look how they will anſwer it another day, that cut off
the entail, by turning the feed of the faithful out of the church, and
ſo not allowing the bleſfing of Abraham to come upon the Gentiles.
The Jewiſh branches are reckoned holy, becauſe the root was ſo.
This is expreſſed more plainly ; (v. 28.) They are beloved jor the
*::: In this love to the fathers, the firſt foundation ºf their
church-ſtate was laid ; (Deut. 4. 37.) “Becauſe he loved thy fathers,
therefore he choſe their feed after them.” And the ſame love would
revive their privileges, for ſtill the ancient loving-kindneſs is remem-
bered; they are #.for the fathers' ſakes. It is God’s uſual method
of grace. Kindneſs to the children for the father's ſake, is therefore
called the kindneſs of God, 2 Sam. 9. 3, 7. .
Though, as concerning the goſpel, that is, in the preſent diſpenſation
of it, they are enemies to it Jör your ſakes, for the ſake of the Gentiles,
againſt whom they have ſuch an antipathy; yet when God's time is
come, that will wear off, and God’s love to their fathers will be remem.
bered. . See a promiſe that points at this, Lev. 26.42. The iniquity
of the fathers is viſited but to the third and fourth generation; but there
Many fare the better for the ſake of
their godly anceſtors. - -
It is upon this account that the church is called their own olive-tree.
Long it had been their own peculiar; which is ſome encouragement to
us to hope that there may be room for them in it again, for old acquaint-
ance-ſake. That which hath been may be again.
Though particular perſons and generations wear off in unbelief, yet
there having been a national church-memberſhip, though for the preſent
ſuſpended, we may expect that it will be revived again. -
(2.) Becauſe of the power of God; (v. 23.) “God is able to graft
them in again.” The converſion of ſouls is a work of almighty power;
and when they ſeem moſt hardened, and blinded, and obſtinate, our com.
fort is, that God is able to work a change, able to graft thoſe in, that
have been long caſt out and withered. When the houſe is kept by the
| ſtrong man armed, with all his force, yet God is ſtronger than he, and
he is able to diſpoſſeſs him.
The condition of their reſtoration is faith; if they abide not still in un-
belief. So that nothing is to be done but to remove that unbelief, that
is the great obſtacle ; and God is able to take that away, though nothing .
leſs than an almighty power will do it; the ſame power that raiſed up
Chriſt from the dead, Eph. 1. 19, 20. Otherwiſe, can theſe dry bones
live 2 - -
(3.) Becauſe of the grace of God manifeſted to the Gentiles. Thoſe
that have themſelves experienced the grace of God, preventing, diſtin-
guiſhing grace, may from thence take encouragement to hope well con-
cerning others. This is his argument, (v. 24.) “If thou wert grafted
into a good olive, that waſt wild by nature, much more ſhall theſe that
were the natural branches, and may therefore be preſumed ſomewhat
nearer to the divine acceptance.” -
This is a ſuggeſtion very proper to check the inſolence of thoſe Gen-
tile Chriſtians, that looked with diſdain and triumph upon the condition
of the rejećted Jews, and trampled upon them; as if he had ſaid,
“Their condition, bad as it is, is not ſo bad as your’s was before your
converſion ; and therefore why may it not be made as good as your’s
is ?” This is his argument, (v. 30, 21.) As ye in time past have not, &c.
It is good for thoſe that have found mercy with God, to be often think-
ing what they were in time paſt, and how they obtained that mercy.
This would help to ſoften our cenſures of, and quicken our prayers for,
thoſe that ſtill continue in unbelief. .
He argues further from the occaſion of the Gentiles' call, that is, the
unbelief of the Jews; thence it took riſe; “Tou have obtained mercy
through their unbelief; much more ſhall they obtain mercy through your
mercy. If the putting out of their candle was the lighting of your’s,
by that power of God, who brings good out of evil; much more ſhall
the continued light of your candle, when God’s time is come, be a means
of lighting their’s again.” e * . .
“That through your mercy they might obtain mercy, that they may be
beholden to you, as you have been to them.” He takes it for granted,
that the believing Gentiles would do their utmoſt endeavour to work
upo the Jews; that when God had perſuaded Japhet, he would be la-
bouring to perſuade Shem. True giace hates monopolies. Thoſe that
have found mercy themſelves, ſhould endeavour that through their mercy
others alſo may obtain mercy. &
(4.) Becauſe of the promiſes *: gººse of the Old Teſtament,
A t D. - 58.
which point at this. He quotes a very remarkable one, v. 26. from
Iſa. 59. 20, 21. Where we may obſerve, - -
[1..] The coming of Chriſt promiſed; There shall come out of Zion
the Deliverer. Jeſus Chriſt is the great Deliverer, which ſuppoſes man-
kind in a ſtate of miſery and danger. In Iſaiah it is, the Redeemer shall
come to Zion. There he is called the Redeemer; here, the Deliverer ;
he delivers in a way of redemption, by a price. There he is ſaid to
come to Zion, becauſe when the prophet propheſied, he was yet to come
into the world, and Zion was his firſt head-quarters ; thither he came,
there he took up his refidence ; but when the apoſtle wrote this, he was
come, he had been in Zion ; and he is ſpeaking of the fruits of his ap-
nearing, which ſhall come out of Zion; from thence, as from the ſpring,
iſſued forth thoſe ſtreams of living water, which in the everlaſting goſpel
watered the nations. Out of Zion went forth the law, Iſa. 2. 3. Com-
pare Luke 24. 47. -
... [2.] The end and purpoſe of his coming; He shall turn away ungod-
lineſs from Jacob. Chriſt’s errand into the world was to turn away un-
godlineſs, to turn away the guilt by the purchaſe of pardoning mercy,
and to turn away the power by the pouring out of renewing grace; to
fave his people from their fins, (Matth. 1. 21.) to part betwixt us and
our fins; that iniquity might not be our ruin, and that it might not be
our ruler. e
Eſpecially to turn it away from Jacob ; which is that for the ſake of
which he quotes the text, as a proof of the great kindneſs God intended
for the ſeed of Jacob. , What greater kindneſs could he do them than to
turn away ungodlineſs from them, to take away that which comes between
them and all happineſs; take away fin, and then make way for all good
This is the bleſfing that Chriſt was ſent to bestow upon the world, and
to tender it to the Jews in the firſt place, (A&ts 3.26.) to turn people
jrom their iniquities. r *
In Iſaiah it is, “ The Redeemer ſhall come to Zion, and unto them
that turn from tranſgreſſion in Jacob ;” which ſhews who in Zion were to
have a ſhare in, and to reap benefit by, the deliverance promiſed, thoſe,
and thoſe only, that leave their fins, and turn to God; to them Chriſt
comes as a Redeemer, but as an Avenger to them that perſiſt in impeni-
tence. See Deut. 30, 2, 3. Thoſe that turn from fin, will be owned
as the true citizens of Zion, (Eph. 2, 19.) the right Jacob, Pſ. 24.
4, 6. Putting both theſe readings together, we learn that none have an
intereſt in Chriſt but thoſe that turn from their fins, nor can any turn
from their fins but by the ſtrength of the grace of Chriſt,
For this is my covenant with them ; this, that the Deliverer shall come
to them; this, that my Spirit shall not depart from them, as it follows,
Iſa. 59. 21. God’s gracious intentions concerning Iſrael were made
the matter of a covenant, which the God that cannot lie could not but be
true and faithful to. They were the children of the covenant, Aćts 3.25.
The apoſtle adds, when I shall take away their sins; which ſome think
refers to Iſa, 27.9, or only to the foregoing words, to turn away un-
godlineſs. Pardon of fin is laid at the foundation of all the bleſfings of
the new covenant ; (Heb. 8, 12.) For I will be merciful. Now from
all this he infers, that certainly God had great mercy in ſtore for that
people, ſomething anſwerable to the extent of theſe rich promiſes; and
he proves his inference (v. 29.) by this truth, “For the gifts and call-
ings of God are without repentance.” Repentance is ſometimes taken for
a change of mind, and ſo God never repents, for he is in one mind, and
who can turn him 2 Sometimes for a change of way, and that is here un-
derſtood; intimating the conſtancy and unchangeableneſs of that love of
God, which is founded in election. Thoſe gifts and callings are immu-
table ; whom he ſo loves, he loves to the end. We find God repenting
that he had given man a being, (Gen. 6. 6. It repented the Lord that
he had made man,) and repenting that he had given a man honour and
power ; (1 Sam. 15. 11. “It repenteth me that I have ſet up Saul to
be king;”) but we never find God repenting that he had given a man
grace, or effectually called him; thoſe gifts and callings are without re-
pentance.
3. The time and extent of this converſion, when and where it is to be
expected. It is called a mystery, (v. 25.) that which was not obvious,
and which one would not expect upon the view of the preſent ſtate of
that people; who appeared generally ſo obſtinate againſt Chriſt and
Chriſtianity, that it was a riddle to talk of their unanimous converſion.
The converſion of the Gentiles is called a mystery, Eph. 3. 3,.6, 9.
The caſe of the reječted Jews ſeemed as bad now as that of the Gentiles
had been. The work of converſion was carried on in a myſtery. Now
he would have them know ſo much of this myſtery as to keep them hum-
ble, leſt you be wise in your own conceit, leſt you be too much puffed up
ROMANS, XI.
The Divine Sovereignty 0.

with your church member-ſhip, and trample upon the Jews. Ignorance
is the cauſe of our ſelf-conceitedneſs. “I would not have you ignorant,
left you be wiſe in your own conceits.” Obſerve,
(1.) Their preſent ſtate; “Blindneſs, in part, is happened to Iſrael,”
v. 25. Here is ſomething to qualify it, that it is but in part ; there is a
remnant that ſee the things that belong to their peace; though part, the
far greater part, are in blindneſs, v. 7, 8.
To the ſame purport, (v. 32.) God has concluded them all in unbe-
lief ? ſhut them up as in a priſon; given them over to their own hearts”
luſts. Shutting up is ſometimes put for convićtion, as Gal. 3. 22. They
all ſtand before God convićted of unbelief. They would not believe.
“Why then” (faith God) “ you ſhall not.” They peremptorily re-
fuſed to ſubmit to Chriſt and his government; which refuſal of their’s
was, as it were, entered upon record in the court of Heaven, and was
concluſive againſt them. -
(2.) When this bleſſed change ſhould be ; when the fulneſs of the
Gentiles shall come in, when the goſpel has had its intended ſucceſs,
and made its progreſs in the Gentile world ; compare v. 12. The
Jews ſhall continue in blindneſs, till God hath performed his whole
work among the Gentiles, and then their turn will come next to be
remembered. This was the purpoſe and ordination of God, for wiſe
and holy ends ; things ſhould not be ripe for the Jews’ converſion, till
the church was repleniſhed with the Gentiles ; that it might appear that
God’s taking them again, was not becauſe he had need of them, but of
his own free grace.
(3.) The extent of it; All Israel shall be saved, v. 26. He will
have mercy upon all, v. 32. Not every individual perſon, but the body
of the people. Not that ever they ſhould be reſtored to their covenant
of peculiarity again, to have their prieſthood and temple, and ceremonies
again ; (an end is put to all thoſe things ;) but they ſhould be brought
to believe in Chriſt the true Meſfiah whom they crucified, and be incer-
porated in the Chriſtian church, and become one ſheep-fold with the
Gentiles under Chriſt the great Shepherd. \
But the queſtion is, concerning the accompliſhment of all this.
[1..] Some think it is done already ; when before, and in, and after,
the deſtruction of Jeruſalem by the Romans, multitudes of the Jews were
convinced of their infidelity, and turned Chriſtians; ſo many, that, con-
fidering how many millions of them were cut off in the deſtruction, we
may reaſonably conclude, that of thoſe which ſurvived, the greater part
were Chriſtian, and embodied in the Chriſtian church ; and it was a very
inconfiderable number that perfiſted obſtinate. For many ages Judea
had, as other Chriſtian provinces, their miniſters and churches, and a face
of religion. And moſt of this work, they ſuppoſe, was done toward the
cloſe of the miniſtry of the apoſtles, when the Gentiles were generally
COſ) e 1ſle
[2.] Others think, that it is yet to have its accompliſhment toward
the end of the world ; that thoſe Jews which yet wonderfully remain
diſtinét from the reſt of the nations by their names, cuſtoms, and religion,
and are very numerous, eſpecially in the Levant parts, ſhall, by the work-
ing of the Spirit with the word, be convinced of their fin, and brought
generally to embrace the Chriſtian faith, and to join in with the Chriſtian
churches ; which will contribute much to their ſtrength and beauty.
Alas !. who ſhall live when God doeth this 2
33. O the depth of the riches both of the wiſdom and
knowledge of God . How unſearchable are his judgments,
and his ways paſt finding out. 34. For who hath known
the mind of the Lord, or who hath been his counſellor 2
35. Or who hath firſt given to him, and it ſhall be recom-
penſed unto him again : 36. For of him, and through
him, and to him, are all things: to whom be glory for
ever. Amen.
The apoſtle having infifted ſo largely, through the greatest part of this
chapter, upon reconciling the rejećtion of the Jews with the divine good-
neſs, he concludes here with the acknowledgment and admiration of the
divine wiſdom and ſovereignty in all this. Here the apostle does, with
great affection and awe, adore, -
I. The ſecrecy of the divine counſels; 0 the depth / in theſe proceedings
toward the Jews and Gentiles; or, in general, the whole mystery of the
goſpel, which we cannot fully comprehend. “The riches of the wiſ.
dom and knowledge of God,” the abundant instances of his wiſdom and
A. D. 58,
The Divine Sovereignty.
ROMANS, XII.
knowledge, in the contriving and carrying on the work of our redemption
by Christ; a depth which the augels pry into, I Pet. 1, 12. Much more
may it puzzle any human understanding to give an account of the methods,
and reaſons, and deſigns, and reaches of it. Paul was as well acquainted
with the mysteries of the kingdom of God as ever any mere man was ;
and yet he confeſſes himſelf at a loſs in the contemplation ; and deſpair-
ing to find the bottom, he humbly fits down at the brink, and adores the
depth. Thoſe that know most in this state of imperfeółion, cannot but
be most ſenſible of their own weakneſs and ſhort-fightedneſs; and that
after all their ſearches, and all their attainments in thoſe ſearches, while
they are here, they cannot order their ſpeech by reaſon of darkneſs.
Praiſe is ſilent to thee, Pſ, 65. 1. .
The depth of the riches. Men’s riches of all kinds are ſhallow ; you
may ſoon ſee the bottom ; but God’s riches are deep ; (Pſ. 36. 6.) Thy
judgments are a great deep. There is not only depth, in the divine coun-
fels, but riches too; which denotes an abundance of that which is preci-
ous and valuable ; ſo complete are the dimenſions of the divine counſels,
they have not only depth and height, but breadth and length, (Eph.
3. 18.) and that paſſing knowledge, v. 19.
Riches of the wisdom and knowledge of God. ... His ſeeing of all things
by one clear, and certain, and infallible view ; all things that are, or ever
were, or ever ſhall be ; that all is naked and open before him; there is ||
his knowledge. His ruling and ordering of all things, directing and diſ.
poſing of them to his own glory, and the bringing about of his own pur-
poſes and counſels in all; that is his wiſdom. And the vast reach of
both theſe is ſuch a depth as is past our fathoming, and we may ſoon
loſe ourſelves in the contemplation of them. Such knowledge is too won-
derful for me, Pſ. 139. 6... Compare v. 17, 18.
How unsearchable are his judgments! that is, his counſels and pur-
poſes; and his ways, that is, the execution of theſe counſels and pur-
poſes. We know not what he deſigns; when the wheels are ſet in mo-
tion, and Providence has begun to work, we know not what he has in
view ; it is past finding out. This does not only overturn all our po-
fitive concluſions about the divine counſels, but it alſo checks all our cu-
rious inquiries. tº e
Secret things belong not to us, Deut. 29. 29. God’s way is in the
ſea, Pſ. 77. 19. Compare Job 23, 8, 9. Pſ. 97.2. What he does, we
know not now, John 13. 7. We cannot give a reaſon of God’s pro-
ceedings, nor by ſearching find out God. See Job 5, 9–9, 10. The
judgments of his mouth, and the way of our duty, bleſſed be God, are
plain and eaſy, it is a high-way; but the judgments of his hands, and the
ways of his providence, are dark and mysterious, which therefore we
must not pry into, but filently adore and acquieſce in.
The apostle ſpeaks this here, eſpecially with reference to that strange |
turn, the casting off of the Jews, and the entertainment of the Gentiles,
with a purpoſe to take in the Jews again in due time; theſe were strange
proceedings, the chooſing of ſome, the refuſing of others, and neither ac-
cording to the probabilities of human conjecture. Even ſo, Father, be-
cauſe it ſeemed good in thine eyes. Theſe are methods unaccountable,
concerning which we must ſay, 0 the depth / º
Past finding out, &ys;zyſzºoi-cannot be traced. God leaves no prints
or footsteps behind him, does not make a path to ſhine after him ; but
his paths of providence are new every morning; he does not go the ſame
way ſo often as to make a track of it. How little a portion is heard of
him Job 26. 14. It follows, (v. 34.) For who hath known the mind
of the Lord 2 Is there any creature made of his cabinet-council, or laid,
as Christ was, in the boſom of the Father 2 Is there any to whom he
has imparted his counſels, or that is able, upon the view of his provi.
dences, to know the way that he takes 2 There is that vaſt diſtance and
diſproportion between God and man, between the Creator and the
creature, as for ever excludes the thought of ſuch an intimacy and fa-
miliarity.
The apoſtle makes the ſame challenge ; (1 Cor. 2. 16.) “ For who
hath known the mind of the Lord 2’’ And yet there he adds, But we
have the mind of Christ ; which intimates that through Chriſt true be-
lievers, who have his Spirit, know ſo much of the mind of God as is ne-
ceſſary to their happineſs. He that did know the mind of the Lord, he
has déclared him, John I. 18. And ſo, though we know not the mind
of the Lord, yet, if we have the mind of Chriſt, we have enough. “The
ſecret of the Lord is with them that fear him,” Pſ. 25. 14. “Shall I
hide from Abraham the thing which I do ’’’ See John 15, 15.
Or who has been his counſellor P. He needs no counſellor, for he is in-
finitely wiſe ; nor is any creature capable of being his counſellor; that
would be like lighting a candle to the ſun. This ſeems to refer to that
ſcripture, (Iſa. 40. 13, 14.) “Who hath directed the Spirit of the
Lord, or, being his counſellor, has taught him : With whom took he
counſel ?” &c. . It is the ſubſtance of God’s challenge to Job concern-
ing the work of creation, (Job 38.) and is applicable to all the methods
of his providence. It is nonſenſe for any man to preſcribe to God, or
to teach him how to govern the world. -
II. The ſovereignty of the divine counſels. In all theſe things God
aćts as a free Agent, does what he will, becauſe he will, and gives not
account of any of his matters ; (Job 23, 13.—33. 13.) and yet there is
no unrighteouſneſs with him. To clear which, -
1. He challenges any to prove God a Debtor to him; (v. 35.) Who
kath first given to him P Who is there of all the creatures, that can prove
God is beholden to him 2 Whatever we do for him, or devote to him, it
muſt be with that acknowledgment, which is for eyer an eſtopel (a bar)
to ſuch demands ; (1 Chron. 29. 14.) Qf thine own we have given theá.
All the duties we can perform, are not requitals, but reſtitutions rather.
If any can prove that God is their Debtor, the apoſtle here ſtands
bound for the payment, and proclaims, in God’s name, that payment is
ready. It shall be recompensed to him again. It is certain, God will let
nobody loſe by him; but never any one yet durſt make a demand of this
kind, or attempt to prove it. * ..
This is here ſuggeſted, to filence the clamours of the Jews. When
God took away their viſible church-privileges from them, he did but take
his own ; and may he not do what he will with his own 2 Give or with-
hold his grace where and when he pleaſes 2 To filence likewiſe the in-
ſultings of the Gentiles. When God ſent the goſpel among them, and
gave ſo many of them grace and wiſdom to accept of it, it was not be-
cauſe he owed them ſo much favour, or that they could challenge it as a
debt, but of his own good pleaſure. .
2. He reſolves all into the ſovereignty of God; (v. 36.) “ For of
him, and through him, and to him, are all things;” God is all in all.
All things in heaven and earth, eſpecially thoſe things which relate to
our ſalvation, the things that belong to our peace, they are all of him, by
way of creation, through him by way of providential influence, that they
may be to him in their final tendency and reſult. Qf God, as the Spring
and Fountain of all; through Chriſt, God-man, as the Conveyance ; to
God as the ultimate End. Theſe three include, in general, all God’s
cauſal relations to his creatures; of him, as the firſt Efficient; through
him, as the ſupreme Dirigent; to him, as the ultimate final Cauſe ; for
the Lord hath made all for himſelf, Rev. 4. 11. .
If all be of him, and through him, there is all the reaſon in the world,
that all ſhould be to him, and for him. It is a neceſſary circulation; if the
rivers receive their waters from the ſea, they return them to the . ſea
again, Eccl. 1. 7. To do all to the glory of God, is to make a vir-
tue of neceſſity ; for all ſhall in the end be to him, whether we will
OT IMO,
And ſo he concludes with a ſhort doxology; To whom be glory for
ever, Amen. God’s univerſal agency as the firſt Cauſe, the ſovereign
Ruler, and the laſt End, ought to be the matter of our adoration. Thus
all his works do praiſe him obječtively; but his ſaints do bleſs him ac-
tively; they hand that praiſe to him, which all the creatures do miniſter
matter for, Pſ. 145. 10. *
He had been diſcourſing at large of the counſels of God concerning
man, fifting the point with a great deal of accuracy; but, after all, he
concludes with the acknowlegment of the divine ſovereignty, as that
into which all theſe things ſt be ultimately reſolved, and in which
alone the mind can ſafely and ſweetly reſt. This is, if not the ſcholaſti-
cal way, yet the chriſtian way, of diſputation. Whatever are the pre-
miſes, let God’s glory be the concluſion; eſpecially when we come to
talk of the divine counſels and actings, it is beſt for us to turn our argu-
ments into awful and ſerious adorations. The glorified ſaints, that ſee
furtheſt into theſe myſteries, never diſpute, but praiſe to eternity.
CHAP. XII.
The apostle, having at large cleared and confirmed the prime fundamental
doctrines of christianity, comes in the newt place to preſs the principal
duties. We mistake our religion, if we look upon it only as a system of
notions, and a guide to speculation. No, it is a practical religion, that
tends to the right ordering of the conversation. . It is designed not only
to inform our judgments, but to reform our hearts and lives. From the
method of the apostle's writing in this, as in some other of the epistles, (as
from the managery of the principal ministers of state in Christ's king-
dom,) the stewards of the mysteries of God may take direction how to
A. D. 58. •
divide the word of truth; not to press duty abstracted * privilege,
nor privilege abstracted from duty; but let both go together, with a com-
plicated design, they will greatly promote and befriend each other. The
duties are drawn from the privileges, by way of inference. The founda-
tion of christian practice must be laid in # knowledge and faith.
We must first understand how we receive Christ Jesus the Lord, and then
we shall know the better how to walk in him.
There is a great deal of duty prescribed in this chapter; the exhortations
are short and pithy, briefly summing up what is good, and what the Lord
our God in Christ requires of us. It is an abridgment of the christian
directory, an excellent heap of rules for the right ordering of the conver-
sation as becomes the gospel.
It is joined to the foregoing diſcourſe by the word, therefore. It is the prac-
º, tical application of doctrinal truths, that is the life of preaching. He
had been discoursing at large of justification by faith, and of the riches
ºf free grace, and the pledges and assurances we have of the glory that
is to be revealed. From hence carnal libertines would be apt to infer,
“Therefore we may live as we list, and walk in the way of our hearts
and the sight of our eyes.”. Wo, that does not follow; ihe faith that
justiftes, is a faith that works by love. And there is no other way to
heaven, but the way of holineſs and obedience. Therefore what God hath
joined together, let no man put asunder.
The particular exhortations ºf this chapter are reducible to the three prin-
cipal heads of christian duty; our duty to God, to ourſelves, and to our
brother. The grace of God teaches us, in general, to live godly, ſoberly,
and righteouſly, and to deny all that which is contrary hereunto. Now
this chapter will give us to understand what godliness, sobriety, and righ-
teousness, are, though somewhat intermixed. ©
1. I BESEECH you therefore, brethren, by the mercies
of God, that ye preſent your bodies a living ſacri-
fice, holy, acceptable unto God, which is your reaſonable
ſervice. 2. And be not conformed to this world: but be
ye transformed by the renewing of your mind, that ye
may prove what is that good and acceptable, and perfeót
will of God. 3. For I ſay, through the grace given unto
me, to every man that is among you, not to think of him.
ſelf more highly than he ought to think; but to think ſo-
berly, according as God hath dealt to every man the mea-
ſure of faith. 4. For as we have many members in one
body, and all members have not the ſame office : 5. So
we, being many, are one body in Chriſt, and every one
members one of another, 6. Having then gifts differing
according to the grace that is given to us, whether pro:
phecy, let us prophéſy according to the proportion of
faith; 7. Qr miniſtry, let us wait on our miniſtering; or
he that teacheth, on teaching; 8. Or he that exhorteth,
on exhortation: he that giveth; let him do it with fimpli.
city; he that ruleth, with diligence ; he that ſheweth
mercy, with cheerfulneſs. 9. Let love be without diſ.
ROMANS, XII.
'they had their period in
fimulation. Abhor that which & evil; cleave to that
which is good. 10. Be kindly affectioned one to another
with brotherly love; in honour preferring one another;
11. Not ſlothful in buſineſs; fervent in ſpirit; ſerving the
Lord ; , 12. Rejoicing in hope; patient in tribulation ;
continuing inſtant in prayer ; , 13. Diſtributing to the ne:
ceſſity of faints; given to hoſpitality. 14. Bleſs them who
perſecute you: bleſs, and curſe not. 15. Rejoice with
them that do rejoice, and weep with them that weep.
16. Be of the ſame mind one towards another. Mind
not high things, but condeſcend to men of low eſtate. Be
not wiſe in your own conceits. 17. Recompenſe to no
man evil for evil. Provide things honeſt in the fight of
all men. 18. If it be poſſible, as much as lieth in you, live
peaceably with all men. , 19. Dearly beloved, avenge not
yourſelves, but rather give place unto wrath : for it is
Conſecration to God.
written, Vengeance is mine; I will repay, faith the Lord.
20. Therefore if thine enemy hunger, feed him; if he
thirſt, give him drink: for in ſo doing thou ſhalt heap
coals of fire on his head. 21. Be not overcome of evil, but
overcome evil with good. -
We may obſerve here, according to the ſcheme mentioned in the con-
tents, the apoſtle’s exhortations.
I. Concerning our duty to God. We ſee what is godlineſs.
1. It is to ſurrender ourſelves to God, and ſo to lay a good founda-
tion. We muſt firſt give our own ſelves unto the Lord, 2 Cor. 8, 5.
This is here preſſed as the ſpring of all duty and obedience, v. 1, 2
Man confiſts of body and ſoul, Gen. 2. 7. Eccl. 12.7.
(1.) The body muſt be preſented to him, v. 1. “The body is for
the Lord, and the Lord for the body,” 1 Cor. 6. 13, 14. The exhor-
tation is here introduced very pathetically ; 1 beseech you brethren.
Though he was a great apoſtle, yet he calls the meaneſt chriſtians bre-
thren ; a term of affection and concern. He uſes entreaty ; that is the
goſpel way; as though God did beseech you by us, 2 Cor. 5. 20. Though
he might with authority command, yet for love’s ſake he rather be-
ſeeches, Philem. v. 8, 9. The poor useth entreaty, Prov. 18. 23. This
is to infinuate the exhortation, that it might come with the more pleaſing
power. Many are ſooneſt wrought upon, if they be accoſted kindly ;
are more eaſily led than driven. Now obſerve,
[1..] The duty preſſed. To preſent our bodies a living ſacrifice; al-
luding to the ſacrifices under the law, which were preſented or ſet before
God at the altar, ready to be offered to him. Tour bodies, your whole
ſelves; ſo expreſſed, becauſe under the law the bodies of beaſts were of.
fered in ſacrifice, 1 Cor. 6. 20. Our bodies and spirits are deſigned.
The offering was sacrificed by the prieſt; but presented by the offerer,
who transferred to God all his right, title, and interest in it, by laying his
hand on the head of it. Sacrifice is here taken for whatſoever is by
God’s own appointment dedicated to himſelf; ſee 1 Pet. 2. 5. We are
both temple, priest, and ſacrifice; as Christ was in his peculiar ſacrificing.
There were ſacrifices of atonement, and ſacrifices of acknowledgment.
Christ is the only Sacrifice of atonement, who was once offered to bear
the fins of many; but our perſons and performances, tendered to God
through Chriſt our Prieſt, are as ſacrifices of acknowledgment, to the
honour of God. |
Presenting of them denotes a voluntary ačt, done by virtue of that ab-
ſolute deſpotic power, which the will has over the body and all the mem-
bers of it. It muſt be a free-will offering. Tour bodies ; not your
beaſts. Thoſe legal º” they had their power from Chriſt, ſo
hriſt.
The preſenting of the body to God, implies not only the avoiding of
the fins that are committed with or againſt the body, but the uſing of the
body as a ſervant of the ſoul in the ſervice of God... It is to glorify God
with our bodies, (1 Cor. 6. 20.) to engage our bodies, in the duties of
immediate worſhip, and in a diligent attendance to our particular callings,
and to be willing to ſuffer for God with our bodies, when we are called
to it. It is to yield the members of our bodies, as instruments of righ-
teousness, ch. 6, 13. Though bodily exerciſe alone profits little, yet
in its place it is a proof and produćt of the dedication of our ſouls to God.
First, Preſent them a living sacrifice ; not killed as the ſacrifices under
the law. A chriſtian makes his body a ſacrifice to God, though he do
not give it to be burned. A body fincerely devoted to God is a living
ſacrifice. *
A living ſacrifice; by way of alluſion ; (that which was dead of itſelf,
might not be eaten, much leſs ſacrificed, Deut. 14, 21.) and by way of
oppoſition ; “The ſacrifice was to be ſlain, but you may be ſacrificed,
and yet live on ;” an unbloody ſacrifice. The barbarous heathen ſacri-
ficed their children to their idol-gods, not living, but ſlain ſacrifiers : but
God will have mercy, and not ſuch facrifice, though life is forfeited to
him.
A living facrifice, inſpired with the ſpiritual life of the ſoul. It is
Chriſt living in the ſoul by faith, that makes the body a living ſacrifice,
Gal. 2. 20. Holy love kindles the ſacrifices, puts life into the duties;
ſee ch. 6. 13. Alive, that is, to God, v. 11. -
Secondly, They muſt be holy. There is a relative holineſs in every
ſacrifice, as dedicated to God. But beſide that, there muſt be that real
holineſs, which ſtands in an entire reëtitude of heart and life, by which
we are conformed in both to the nature and will of God : even our bo-
dies muſt not be made the inſtruments of fin and uncleanneſs, but ſet
A. D. 58,
Miſcellaneous Precepts.
ROMANs, XII.
apart for God, and put to holy uſes, as the veſſels of the tabernacle were
holy, being devoted to God’s ſervice. tº - -
It is the ſoul that is the proper ſubjećt of holineſs; but a ſanétified
ſoul communicates a holineſs to the body it ačts and animates. That is
holy, which is according to the will of God ; when the bodily actions
are ſo, the body is holy. They are the temples of the Holy Ghost, 1 Cor,
6, 19. Possess the body in sanctification, 1 Theſſ. 4. 4, 5. -
[2.] The arguments to enforce this ; which are three. •
First, Confider the mercies of God; I beſeech you by the mercies of
God. An affectionate obteſtation, and which ſhould melt us into a com-
pliance ; 3.2 rāv obſlewów rs Qā. . This is an argument moſt ſweetly CO-
gent. There is the mercy that is in God, and the mercy that is from
God; mercy in the ſpring, and mercy in the ſtreams : both are included
here; but eſpecially goſpel-mercies, (mentioned, ch. I 1.) the transferring ||
of what the Jews forfeited and loſt by their unbelief unto us Gentiles,
(Eph. 3, 4.3.6.) the ſure mercies of David, Iſa, 55. 3. God is a mer-
Gift, God, therefore let us preſent our bodies to him ; he will be ſure to
uſe them kindly, and knows how to confider the frames of them, for he
is of infinite compaſſion. We receive from him every day the fruits of
his mercy; particularly, mercy to our bodies ; he made them, he main-
tains them, he bought them, he has put a great dignity upon them. It
is of the Lord's mercies, that we are not conſumed ; that our ſouls are
held in life; and the greateſt mercy of all, is, that Chriſt hath made not
his body only, but his ſoul, an offering for fin ; that he gave himſelf for
us, and gives himſelf to us. Now, ſurely we cannot but be ſtudying
what we ſhall render to the Lord for all this. And what ſhall we ren-
der? Let us render ourſelves, as an acknowledgment of all theſe favours;
all we are, all we have, all we can do ; and after all, it is but very poor
returns for very rich receivings : and yet, becauſe it is what we have.
Secondly, It is acceptable to God. . The great end we ſhould all labour
after, is, to be accepted of the Lord, (2 Cor. 5. 9.) to have him well-
pleaſed with our perſons and performances. Now, theſe living ſacrifices
are acceptable to God; while the ſacrifices of the wicked, though fat and
coſtly, are an abomination to the Lord. It is God’s great condeſcen-
fion, that he will vouchſafe to accept of any thing in us; and we can
defire no more to make us happy : and if the preſenting ourſelves will
but pleaſe him, we may eaſily conclude that we cannot beſtow ourſelves
*#4, It is our reaſonable ſervice. There is an ačt of reaſon in it;
for it is the ſoul that preſents the body. Blind devotion, that has igno-
rance for the mother and nurſe of it, is fit to be paid only to thoſe dung-
hill-gods, that have eyes; and fee no: Our God muſt be ſerved in the
ſpirit and with the underſtanding. There is all the reaſon in the world
for it, and no good reaſon can poſſibly be produced againſt it. . Come
now, and let as reaſon together, Iſa: 1. 18. God does not impoſe upon
us any thing hard or º: but that which is altogether agree-
rinciples of right reaſon. - .
*: º . .*.ſervice according to the word ; ſo it may
be read. The word of God does not leave out the body II] holy WOI"-
ſhip. That ſervice only is acceptable to God, which is according to the
written word. It muſt be goſpel-worſhip, ſpiritual worſhip. tº
That is a reasonable ſervice, which we are able and ready to give a
reaſon for ; in which we underſtand ourſelves. , God deals with us as
with rational creatures, and will have us ſo to deal with him. Thus muſt
reſented to God. - º
º muſt be renewed for him. This IS preſſed; (v. 2.)
“ he je transformed by the renewing ºf your mind; ſee to it that there
be a ſaving change wrought in you, and that it be carried on.” Con-
verſion aná fan&ification are the renewing of the mind; a change not of
the ſubſtance, but of the qualities, of the ſoul. It is the ſame with making
a new heart, and a new ſpirit; new diſpoſitions. and inclinations; new
ſympathies and antipathies; the underſtandin g enlightened, the conſcience
ſoftened, the thoughts reëtified, the will bowed to the will of God, and
the afteåions made ſpiritual and heavenly; ſo that the man is not what
he was ; old things are paſſed away, all things are become new ; he aćts
from new principles, by new rules, with new defigns. The mind is the
aćting, ruling part of us ; ſo that the renewing of that is the renewing
of the whole man; for out of it are the issues 2 life, Prov. 4, 23. The
progreſs of ſanétification, dying to fin more and more, and living to righ-
teouſneſs more and more, is the carrying on of this renewing work, till
tº ºfe&ted in glor e - e. º
it º:. #: ºforming of us ; it is like putting on a new ſhape
and figure. Merapoep;29s—Be 96 metamorphoſed. The transfiguration
of Chriſt is expreſſed by this word,
VoD. W. No. 98.
|
| us.
that only, is ſo, which is preſcribed by him.
(Matth. 17. 2.) when he put on a ||,
heavenly glory, which made his face to ſhine like the fun; and the ſame
word is uſed, (2 Cor. 3, 18.) where we are ſaid to be “ changed into
the ſame image from glory to glory.” - .
This transformation is here preſſed as a duty : not that we can work
ſuch a change ourſelves, we could as ſoon make a new world, as make a
new heart by any power of our own ; it is God’s work, Ezek. 11, 19.
–36. 26, 27. But be ye transformed, that is, uſe the means which God
|hath appointed and ordained for it.” It is God that turns us, and then
we are turned ; but we muſt frame our doings to turn, Hoſ. 5.4. “ Lay
your ſouls under the changing transforming influences of the bleſſed
Spirit 3. ſeek unto God for grace in the uſe of all the means of grace.”
Though the new man be created of God, yet we muſt put it on, (Eph.
4. 24.) and be preſſing forward toward perfeótion. -
Now in this verſe we may further obſerve, -
[15] What is the great enemy to this renewing, which we muſt avoid;
and that is, conformity to this world; Be not conformed to this world.
All the diſciples and followers of the Lord Jeſus muſt be nonconformiſts
to this world. Mº avoxalaarićaše—Do not fashion yourſelves according
to the world. We muſt not conform to the things of the world; they
are mutable, and the faſhion of them is paſſing away; do not conform
either to the lufts of the fleſh, or the luſts of the eye. We muſt not con-
form to the men of the world, of that world which lies in wickedneſs ;
not walk according to the courſe of this world, (Eph. 2. 2.) that is, we
muſt not follow a multitude to do evil, Exod. 23. 2. If finners entice
us, we muſt not conſent to them, but in our places witneſs againſt them.
Nay even in things indifferent, and which are not in themſelves ſinful, we
muſt ſo far not conform to the cuſtom and way of the world, as not to
aćt by the world’s dićtates as our chief rule, nor to aim at the world's
favours as our higheſt end. True chriſtianity confiſts much in a ſober
fingularity. Yet we muſt take heed of the extreme of affected rudeneſs
and moroſeneſs, which ſome run into. In civil things, the light of na-
ture and the cuſtom of nations take place for our conduct; and the rule
of the goſpel in thoſe caſes is a rule of direction, not a rule of contra-
TICS, \ -
[2.] What is the great effect of this renewing, which we muſt labour
after ; “That ye may prove what is that good, and acceptable, and per-
fečt, will of God.” By the will of God here we are to underſtand his
revealed will concerning our duty, what the Lord our God requires of
This is the will of God in general, even our ſančification : that
will which we pray may be done by us as it is done by the angels; eſpe-
cially his will, as it is revealed in the New Teſtament, where he hath in
theſe laſt days ſpoken to us by his Son. -
First, The will of God is good, and acceptable, and perfect; three ex-
cellent properties of a law. It is good, (Mic. 6.8.) it is exačtly confo-
nant to the eternal reaſon of good and evil. It is good in itſelf, it is
good for us. Some think the evangelical law is here called good, in diſ.
tinétion from the ceremonial law, which confiſted of ſtatutes that were not
good, Ezek. 20. 25. It is acceptable, it is pleaſing to God; that and
The only way to attain,
his favour as the end, is to conform to his will as the rule. It is perfeół,
to which nothing can be added. The revealed will of God is a ſufficient
rule of faith and practice, containing all things which tend to the perfec-
tion of the man of God, to furniſh us thoroughly to every good work,
2 Tim. 3. 16, 17.
Secondly, That it concerns chriſtians to prove what is that will of God,
which is good, and acceptable, and perfect; to know it with judgment
and approbation ; to know it experimentally ; to know the excellency of
the will of God by the experience of a conformity to it. It is to ap-
prove things that are excellent, (Phil. 1. 10.) it is 3ozgºsly, (the ſame
word that is uſed here,) to try things that differ; in doubtful caſes readily
to apprehend what the will of God is, and to cloſe in with it. It is to
be of quick understanding in the fear of the Lord, Iſa. 11. 3. 4.
Thirdly, That thoſe are beſt able to prove what is the good, and ac-
ceptable, and perfeót, will of God, who are transformed by the renewing
of their mind. A living principle of grace is in the ſoul, as far as it pre-
vails, an unbiaſed, unprejudiced, judgment concerning the things of God.
It diſpoſes the ſoul to receive and entertain the revelations of the divine
will. The promiſe is, (John 7, 17.) “If any man will do his will, he
ſhall know of the doćtrine.” A good wit can diſpute and diſtinguiſh
about the will of God; while an honeſt, humble heart, that has ſpiritual
ſenſes exerciſed, and is delivered into the mould of the world, loves it, and
praśtiſes it, and has the reliſh and favour it. Thus to be godly, is to ſur.
render ourſelves to God. . . . .
2. When this is done, to ſerve him in all manner of goſpel-obedience.
*
A. D. 58,
Some hints of this we have here, (v. 11, 12.) Serving the Lord. Where.
fore do we preſent ourſelves to him, but that we may ſerve him 2 Aéts
27. 23. Whoſe I am ; and then it follows, whom Iſèrve. To be religi-
ous, is to serve God. How - - -
(1.) We muſt make a bufineſs of it, and not be ſlothful in that bufi-
neſs. Not slothful in buſineſs.
of our particular calling, in which we muſt not be ſlothful, 1 Theſſ. 4. 11.
But this ſeems to be meant of the buſineſs of serving the Lord ; our Fa. |
ther’s business, Luke 2.49. ~ -
Thoſe that would approve themſelves chriſtians indeed, muſt make re-
ligion their buſineſs, muſt chooſe it, and learn it, and give themſelves to
it; they muſt love it, and employ themſelves in it, and abide by it, as
their great and main buſineſs, - -
And having made it our buſineſs, we muſt not be slothful in it ; not
define our own eaſe, and conſult that, when it comes in competition with
our duty. We muſt not drive on ſlowly in religion. Slothful ſervants
will be reckoned with as wicked ſervants.
(2.) We muſt be fervent in spirit, serving the Lord, God muſt be
ſerved with the ſpirit, (ch. 1. 9, John 4, 24.) under the influences of
the Holy Spirit. Whatever we do in religion, it is pleaſing to God no
further than it is done with our ſpirits wrought upon by the Spirit of
God, And there muſt be fervency in the Spirit; a holy zeal, and
warmth, and ardency of affection in all we do : as thoſe that love God
not only with the heart and ſoul, but with all our hearts, and with all
our ſouls. This is the holy fire that kndles the ſacrifice, and carries it
up to heaven, an offering of a ſweet-ſmelling ſavour.
Serving the Lord. Tº xzgā āsāāvoyris ; ſo ſome copies read it, serving
the time, improving your opportunities, and making the beſt of them ;
complying with the preſent ſeaſons of grace. -
(3.) Rejoicing in ''. God is worſhipped and honoured by ou
hope and truſt in him, eſpecially when we rejoice in that hope, take a
complacency in that confidence ; which argues a great aſſurance of the
reality, and a great eſteem of the excellency, of the good hoped for.
(4.) Patient in tribulation. Thus alſo God is ſerved, not only by
working for him when he calls us to work, but by fitting ſtill quietly
when he calls us to ſuffer. Patience for God’s ſake, and with an eye
to his will and glory, is true piety. , Obſerve, Thoſe that rejoice in
hope, are likely to be patient in tribulation. It is a believing proſpect
of the joy ſet before us, that bears up the ſpirit under all outward preſ.
ſure.
(5.) Continuing instant in prayer. Prayer is a friend to hope and pa-
tience, and we do in it ſerve the Lord. IIpooxaerspävres. It fignifies
both fervency and perſeverance in prayer. We ſhould not be cold in the
duty, nor ſoon weary of it, Luke 18. 1. 1 Theſſ. 5, 17. Eph. 6, 18.
Col. 4. 2. This is our duty, which immediately reſpects God.
II. Concerning our duty which reſpects ourſelves; this is ſobriety.
1. A ſober opinion of ourſelves, v. 3. It is uſhered in with a ſolemn
preface ; I say, through the grace given unto me : the grace of wiſdom,
by which he underſtood the neceſſity and excellency of this duty; the
grace of apoſtleſhip, by which he had authority to preſs and enjoin it.
* I say it, who am commiſſioned to ſay it, in God’s name. I ſay it, and
it is not for you to gainſay it.”
It is ſaid to every one of us, one as well as another. Pride is a ſin
that is bred in the bone with all of us, and we have therefore each of us
need to be cautioned and armed againſt it. “Not to think of himſelf
more highly than he ought to think.” We muſt take heed of having
too great an opinion of ourſelves, or putting too high a valuation upon
our own judgments, abilities, perſons, performances. We muſt not be
self-conceited, not eſteem too much our own wiſdom and other attain-
ments; not think ourselves to be something, Gal. 6, 3.
thought of ourſelves, which we may and muſt have, to think ourſelves
too good to be the ſlaves of fin, and drudges to this world. But, on the
other hand, we ſhould think soberly, we muſt have a low and modeſt
opinion of ourſelves and our own abilities, our gifts and graces, according
to what we have received from God, and not otherwiſe : not be confi-
dent and hot in matters of doubtful diſputation; not ſtretch ourſelves
beyond our line; not judge and cenſure thoſe that differ from us ; not
deſire to make a fair ſhew in the fleſh. Theſe and the like are the fruits
of a ſober opinion of ourſelves,
The words will bear yet another ſenſe agreeable enough. Of himself,
is not in the original ; therefore it may be read, “ That no man be wiſe
above what he ought to be wiſe, but be wiſe unto ſobriety.” We muſt
not exerciſe ourſelves in things too high for us, (Pſ. 131. 1, 2.) not in-
trude into thoſe things which we have not ſeen, (Col. 2. 18.) thoſe
ROMANS, XII.
There is the buſineſs of the world, that |
There is a high
Miſcellaneous Precepts.
ſecret things which belong not to us, (Deut, 29. 29.) not covet to be
wiſe above what is written. There is a knowledge that puffs up, which
reaches after forbidden fruit. We muſt take heed of that, and labour
after that knowledge which tends to ſobriety, to the reëtifying of the
heart, and the reforming of the life. t -
Some underſtand it of the sobriety which keeps us in our own place
and ſtation, from intruding into the gifts and offices of others. See an
inſtance of this ſober modeſt care in the exerciſe of the greateſt ſpiritual
| gifts, 2 Cor. 10. 13... 15.
To this head refers alſo that exhortation, (v. 16.) Be not wise in your
own conceits. It is good to be wiſe, but it is bad to think ourſelves ſo ;
for there is more hope of a fool than of him that is wiſe in his own
eyes. It was an excellent thing for Moſes to have his face ſhine, and
not know it. f -
Now the reaſons why we muſt have ſuch a ſober opinion of ourſelves,
and our own abilities and attainments, are theſe :
(1.) Becauſe whatever we have that is good, God hath dealt it to us;
every good and perfeót gift comes from above, James 1. 17. What have
we “that we have not received 2 And if we have received it, why then
do we boaſt 2° 1 Cor. 4. 7. The beſt and moſt uſeful man in the world
is no more, no better, than what the free grace of God makes him every
day. When we are thinking of ourſelves, we muſt remember to think
not how we have attained, as though our might and the power of our
hand had gotten us theſe gifts; but think how kind God hath been to
us, for it is he that gives us power to do any thing that is good, and in
him is all our ſufficiency. -
(2.) Becauſe God deals out his gifts in a certain meaſure; according
to the measure of faith. Obſerve, The meaſure of ſpiritual gifts he calls
the measure of faith ; for that is the radical grace. What we have and
do, that is good, is ſo far right and acceptable as it is founded in faith,
and flows from faith, and no further. Now, faith and other ſpiritual.
gifts with it are dealt by measure, according as Infinite Wiſdom ſees
meet for us. Chriſt had the Spirit given him without meaſure, John
3. 34. But the ſaints have it by meaſure ; ſee Eph. 4. 7. Chriſt, who
had gifts without meaſure, was meek and lowly; and ſhall we, that are
ſtinted, be proud and ſelf-conceited 2
(3.) Becauſe God has dealt out gifts to others, as well as to us:
Dealt to every man. Had we the monopoly of the Spirit, or a patent to
be ſole proprietors of ſpiritual gifts, there might be ſome pretence for
this conceitedneſs of ourſelves; but others have their ſhare as well as we.
God is a common Father, and Chriſt a common Root, to all the ſaints,
who all derive virtue from him; and therefore it ill becomes us to lift up
ourſelves, and to deſpiſe others, as if we only were the people in favour
with Heaven, and wiſdom ſhould die with us. -
This reaſoning he illuſtrates by a compariſon taken from the members
of the natural body ; (as 1 Cor. 12. 12. Eph. 4, 16.) As we have
many members in one body, &c. v. 4, 5. Here, obſerve,
[1..] All the ſaints make up one body in Christ, who is the Head of
the body, and the common Centre of their unity. Believers lie not in
the world as a confuſed diſorderly heap, but are organized and knit to.
gether, as they are united to one common Head, and acted and animated
by one common Spirit.
[2] Particular believers are members of this body, conſtituent parts,
which ſpeak them leſs than the whole, and in relation to the whole, de-
riving life and ſpirits from the head. Some members in the body are
bigger and more uſeful than others, and each receives ſpirits from the
head according to its proportion. If the little finger ſhould receive as
much nouriſhment as the leg, how unſeemly and prejudicial would it be
We muſt remember, that we are not the whole ; we think above what is
meet, if we think ſo ; we are but parts and members. - t
[3.] All the members have not the ſame office, (v. 4.) but each hath
its reſpective place and work aſſigned it. The office of the eye is to ſee,
the office of the hand is to work, &c. So in the myſtical body, ſome are
qualified for, and called to, one ſort of work; others are, in like manner,
fitted for, and called to, another fort of work. Magiſtrates, miniſters,
people in a chriſtian common-wealth, have their ſeveral offices, and muſt
. intrude one upon another, or claſh in the diſcharge of their ſeveral
OTT1CéS.
[4.] Each member hath its place and office, for the good and benefit
of the whole, and of every other member. We are not only members
of Chriſt, but we are members one of another, v. 5. We ſtand in rela-
tion one to another ; we are engaged to do all the good we can one to
another, and to act in conjunction for the common benefit. See this il-
luſtrated at large, l Cor. 12. 14, &c. Therefore we muſt not be puffed
A. ID, 58,
Miſcellaneous Precepts. .
ROMANS, XII.
up with a conceit of our own attainments, becauſe, whatever we have, as
we received it, ſo we received it not for ourſelves, but for the good of
others. • -
2. A ſober uſe of the gifts that God hath given us. As we muſt not
on the one hand be proud of our talents, ſo on the other hand we muſt
not bury them. Take heed left, under a pretence of humility and ſelf.
denial, we be ſlothful in laying out ourſelves for the good of others.
We muſt not ſay, “I am nothing, therefore I will fit ſtill, and do no-
thing ;” but, “I am nothing in myſelf, and therefore I will lay out my-
ſelf to the utmoſt in the ſtrength of the grace of Chriſt.” He ſpecifies
the eccleſiaſtical offices appointed in particular churches; in the diſcharge
of which, each muſt ſtudy to do his own duty, for the preſerving of or- |
der, and the promoting of edification in the church; each knowing his
place, and fulfilling it.
Having then gifts. The following indućtion of particulars ſupplies
the ſenſe of this general.
ability for the miniſterial work are the gift of God.
Gifts differing. The immediate deſign is different, though the ultimate
tendency of all the ſame. According to the grace, xopia, 2t2 xzré rhy
xogir. The free grace of God is the ſpring and original of all the gifts
that are given to men. It is grace that appoints the office, qualifies and
inclines the perſon, works both to will and to do. There were in the
primitive church extraordinary gifts of tongues, of diſcerning, of heal-
ing ; but he ſpeaks here of thoſe that are ordinary. Compare 1 Cor.
12. 4. 1 Tim. 4, 14. 1 Pet. 4. 10.
Seven particular gifts he ſpecifies, (v. 6...8.) which ſeem to be meant
of ſo many diſtinét offices, uſed by the prudential conſtitution of many of
the primitive churches, eſpecially the larger.
There are two general ones here expreſſed by propheſying and miniſ:
tering ; the former the work of the biſhops, the latter the work of the
deacons ; which were the only two ſtanding officers, Phil. 1. 1. But the
particular work belonging to each of theſe, might be, and, it ſhould
feem, was, divided and allotted by common conſent and agreement, that
it might be done the more effectually ; becauſe that which is every body’s
work, is no body’s work; and he diſpatches his buſineſs beſt, that is
vir unius negotii—attends to one thing. Thus David ſorted the Levites;
(1 Chron. 23. 4, 5.) and in this, wiſdom is profitable to direct. The five
latter will therefore be reduced to the two firſt. --
(1.) “Prophecy. Whether prophecy, let us propheſy according to
the proportion of faith.” It is not meant of the extraordinary gifts of
foretelling things to come, but the ordinary office of preaching the
word : ſo propheſying is taken, 1 Cor. 14. 1.3, &c. 1 Cor. 11. 4.
1 Theſſ. 5. 20. The work of the Old Teſtament prophets was not only
to foretell future things, but to warn the people concerning fin and duty,
and to be their remembrancers concerning that which they knew before.
And thus goſpel-preachers are prophets, and do indeed, as far as the
revelation of the word goes, foretell things to come. Preaching refers to the
eternal condition of the children of men, points directly at a future ſtate.
Now thoſe that preach the word, muſt do it “according to the pro-
portion of faith”—xotz rhy &v2aoyizy ris Tris sws; that is,
[1..] As to the manner of our propheſying, it muſt be according to
the proportion of the grace of faith. He had ſpoken (v. 3.) of the
meaſure of faith dealt to every man. Let him that preaches, ſet all the
faith he hath on work, to impreſs the truths he preaches upon his own
heart in the firſt place. As people cannot hear well, ſo miniſters cannot
preach well, without faith. Firſt believe, and then ſpeak, Pſ. 116. 10.
2 Cor. 4. 13. And we muſt remember the proportion of faith; that,
though all men have not faith, yet a great many have befide ourſelves:
and therefore we muſt allow others to have a ſhare of knowledge and
ability to inſtruct, as well as we, even thoſe that in leſſer things differ
from us. “Hast thou faith 2 Have it to thyſelf; and do not make it
a ruling rule to others, remembering that thou haſt but thy proportion.”
[2.] As to the matter of our propheſying, it muſt be according to
the proportion of the doctrine of faith, as it is fevealed in the holy ſcrip-
tures of the Old and New Teſtaments. By this rule of faith the Bereans
tried Paul’s preaching, A&ts 17. 11. Compare Aćts 26. 22. Gal. 1. 9.
There are ſome ſtaple-truths, as I may call them; ſome prima acionata
—first awīoms, plainly and uniformly taught in the ſcripture, which are
the touchſtone of preaching, by which (though we muſt not deſpiſe pro-
pheſying,) we muſt prove all things, and then hold fast that which is good,
1 Theſſ. 5. 20, 21. Truths that are more dark, muſt be examined by
thoſe that are more clear ; and then entertained, when they are found to
agree and comport with the analogy of faith ; for it is certain, one truth
can never contradićt another.
Having gifts, let us uſe them. Authority and |
| clearer head, the other a warmer heart.
See here what ought to be the great care of preachers—to preach
Jöund doćtrine, according to the form of wholeſome words, Tit. 2. 8.
2Tim. 1. 13. It is not ſo neceſſary that the propheſying be according
to the proportion of art, the rules of logic and rhetoric ; but it is me.
ceſſary that it be according to the proportion of faith : for it is the word
of faith that we preach. Now there are two particular works, which he
that propheſieth hath to mind—teaching and exhorting ; proper enough
to be done by the ſame perſon, at the ſame time; and when he does the
one, let him mind that ; when he does the other, let him do that too as
well as he can. ... If, by agreement between the miniſters of a congregation,
this work be divided, either conſtantly or interchangeably, ſo that one
teaches and the other exhorts, that is, (in our modern diale&t,) one ex-
pounds, and the other preaches; let each do his work according to the
proportion of faith. - X-
* First, Let him that teacheth, wait on teaching. Teaching is the bare
explaining and proving of goſpel-truths, without pračtical application,
as in the expounding of the ſcripture. Pastors aud teachers; are the
ſame office, (Eph. 4, 11.) but the particular work ſomewhat different.
Now he that has a faculty of teaching, and has undertaken that province,
let him ſtick to it. . . It is a good gift, let him uſe it, and give his mind to
it. He that teacheth, let him be in his teaching; ſo ſome ſupply it,
'O 313&axwy, iv rā 3.32azzaſz. Let him be frequent and conſtant, and
diligent in it let him abide in that which is his proper work, and be
in it as his element. See 1 Tim. 4. 15, 16. where it is explained by two
words, by rérois a Si, and iriusys &vrois, “Be in theſe things, and Continue
in them.” -
Secondly, Let him that exhorteth, wait on exhortation. Let him give
himſelf to that. This is the work of the paſtor, as the former of the
teacher; to apply goſpel-truths and rules more cloſely to the caſe and
condition of the people, and to preſs upon them that which is more prac-
tical. Many that are very accurate in teaching, may yet be very cold
and unſkilful in exhorting ; and on the contrary. The one requires a
Now where theſe gifts are
evidently ſeparated, (that the one excels in the one, and the other in the
other,) it conduces to edification to divide the work accordingly; and
whatſoever the work is, that we undertake, let us mind it.
To wait on our work, is to beſtow the beſt of our time and thoughts
upon it, to lay hold on all opportunities for it; and to ſtudy, not only to
do it, but to do it well.
(2.) Ministry, If a man hath 3.2×ovízy—the office of a deacon, or affiſt-
ant to the paſtor and teacher, let him uſe that office well; a church war-
den, (ſuppoſe,) an elder, or an overſeer of the poor; and perhaps there
were more put into theſe offices, and there was more ſolemnity in them,
and a greater ſtreſs of care and buſineſs lay upon them in the primitive
churches, than we are now well aware of. It includes all thoſe offices
which concern the ro, ##w of the church, “ the outward buſineſs of the
houſe of God.” See Neh. 11. 16. Serving tables, Aćts 6. 2. Now
he on whom this care of miniſtering is devolved, let him attend to it with
faithfulneſs and diligence; particularly,
[1..] “He that giveth, let him do it with ſimplicity.” Thoſe church-
officers, that were the ſtewards of the church’s alms, colle&ted money,
and diſtributed it according as the neceſſities of the poor were ; let them
do it ty &m Aérort–liberally and faithfully ; not converting what they
receive, to their own uſe, of diſtributing it with any finiſter deſign, or
with reſpect of perſons: not froward and peeviſh with the poor, or
ſeeking pretences to put them by ; but with all fincerity and integrity,
having no other intention in it than to glorify God, and do good.
Some underſtand it in general of all almſgiving ; He that hath where-
withal, let him give, and give plentifully and liberally ; ſo the word
is tranſlated, 2 Cor. 8. 2.—9. 13. God loves a cheerful, bountiful, giver.
[2.] He that ruleth, with diligence. It ſhould ſeem, he means thoſe
that were affiſtants to the paſtors, in exercifing church-diſcipline, as their
eyes, and hands, and mouth, in the government of the church; or thoſe
miniſters that in the congregation did chiefly undertake and apply them-
ſelves to this ruling work; for we find thoſe ruling, that laboured in the
word and doćtrine, 1 Tim. 5, 17. Now ſuch muſt do it with diligence.
It denotes both care and induſtry to diſcover what is amiſs, to reduce
thoſe that go aſtray, to reprove and admoniſh thoſe that are fallen, to keep
the church pure, Thoſe muſt take a great deal of pains, that will ap-
|prove themſelves faithful in the diſcharge of this truſt, and not let ſlip
|any opportunity that may facilitate and advance that work.
[3] He that sheweth mercy, with cheerfulneſs. Some think it is meant
in general of all that in any thing ſhew mercy; let them be willing to it,
* * & - - • ? *
and take a pleaſure in it; God loves a cheerful giver. But it ſeems to
A. D. 58. * *
be meant of ſome particular church-officers, whoſe work it was to take
care of the fick, and strangers; and they were generally widows, that
were in that matter ſervants to the church ; deaconeſſes; (1 Tim. 5.
9, 10.) though others, it is likely, might be employed. Now this must
be done with cheerfulneſs. A pleaſing countenance in ačts of mercy is a
great relief and comfort to the miſerable ; when they ſee it is not done
grudgingly and unwillingly, but with pleaſant looks and gentle words,
and all poſſible indications of readineſs and alacrity. Thoſe that have to
do with them who are fick and fore, and commonly croſs and peeviſh,
have need to put on not only patience, but cheerfulneſs, to make the
work the more eaſy and pleaſant to them, and the more acceptable to God.
III. Concerning that part of our duty which reſpects our brethren :
of which we have many instances, in brief exhortations.
Now all our duty towards one another, is ſummed up in one word,
and that a ſweet word, love. In that is laid the foundation of all our
mutual duty; and therefore he mentions that first, which is the livery of
Christ’s diſciples, and the great law of our religion; Let love be without
diffimulation : not in compliment and pretence, but in reality : not in word
and tongue only, 1 John 3. 18. The right love is love unfeigned ; not
as the kiſſes of an enemy, which are deceitful. We ſhould be glad of an
opportunity to prove the ſincerity of our love, 2 Cor. 8, 8.
More particularly, there is a love owing to our friends, and to our
enemies. He ſpecifies both.
1. To our friends. He that hath friends, muſt ſhew himſelf friendly.
There is a mutual love that chriſtians owe, and muſt pay. . .
(1.) An affectionate love; (v. 10.) Be kindly affectionate one to an-
other, with brotherly love, pixás opyol; it fignifies not only love, but a
readineſs and inclination to love; the moſt genuine and free affection, kind-
meſs flowing out as from a ſpring. It properly denotes the love of parents
to their children ; which, as it is the moſt tender, ſo it is the moſt natural,
of any other; unforced, unconſtrained; ſuch muſt our love be to one
another; and ſuch it will be, where there is a new nature, and the law
of love is written in the heart. This kind affection puts us on to expreſs
ourſelves both in word and action with the moſt courteſy and obliging-
meſs that may be. One to another. This may recommend the grace of
love to us, that, as it is made our duty to love others, ſo it is as much
their duty to love us. And what can be ſweeter on this fide heaven, than
to love and be beloved He that thus watereth, ſhall be watered alſo
himſelf. -
(2.) A reſpectful love; In honour preferring one another. Inſtead of
contending for ſuperiority, let us be forward to give to others the pre-
eminence. This is explained, Phil. 2. 3. Let each esteem other better
than themſelves. And there is this good reaſon for it, becauſe, if we
know our own hearts, we know more evil by ourſelves than we do by
any one elſe in the world. We ſhould be forward to take notice of the
gifts and graces, and performances of our brethren, and value them ac-
cordingly; be more forward to praiſe another, and more pleaſed to hear
another ..". than ourſelves; tº rip.? &AA#Aas "ponyégivol-‘‘ going
before, or leading one another in honour ;” ſo ſome read it : not in
taking honour, but in giving honour. “Strive which of you ſhall be
moſt forward to pay reſpect to thoſe to whom it is due, and to perform
all.chriſtian offices of love (which are all included in the word honour)
to your brethren, as there is occaſion. Let all your contention be, which
ſhall be moſt humble, and uſeful, and condeſcending.” So the ſenſe is
the ſame with Tit. 3. 14. Let them learn, ºrpoiso.a3a–to go before in
good works. For though we muſt prefer others, (as our tranſlation reads
it,) and put on others, as more capable and deſerving than ourſelves,
yet we muſt not make that an excuſe for our lying by, and doing nothing;
nor, undera pretence of honouring others, and their ſerviceableneſs and per-
formances, indulge ourſelves in eaſe and ſlothfulneſs. Therefore he im-
mediately adds, (v. 11.) Not ſlothfulneſs in buſineſs.
(3.) A liberal love; (v. 13.) Distributing to the neceſſities of ſaints.
It is but a mock love, which reſts in the verbal expreſſions of kindneſs
and reſpect, while the wants of our brethren call for real ſupplies, and it
is in the power of our hands to furniſh them.
1.
* ; the ſupport of their natural life. In thoſe primitive times, pre-
vailing perſecutions muſt needs reduce many of the ſuffering faints to
great extremities; and ſtill, the poor, even the poor ſaints, we have
always with us. Surely the things of this world are not the beſt things ;
if they were, the ſaints, who are the favourites of Heaven, would not
be put off with ſo little of them.
ROMANS, XII.
| enough to draw out the ſºul, but we muſt draw out the purſe, to the
Brotherly Love recommended. #
hungry. See Jam. 2, 15, 16. 1 John 3. 17.
Communicating—xolyovºlts. It intimates that our poor brethren have
a kind of intereſt in that which God hath given us; and that our re.
lieving of them ſhould come from a ſenſe and fellow-feeling of their
wants, as though we ſuffered with them. The charitable benevolence
of the Philippians to Paul, is called their communicating with his afflic-
tion, Phil. 4. 14. -
We muſt be ready, as we have ability and opportunity, to relieve any
that are in want ; but we are in a ſpecial manner bound to communicate
to the saints. . There is a common love owing to our fellow-creatures
but a ſpecial love owing to our fellow-chriſtians ; (Gal. 6, 10.) “ Ep.
cially to them who are of the houſehold of faith.”
Communicating, rais posizis—to the memories of the ſaints: ſo ſome of
the ancients read it inſtead of taſs Xpsizis. There is a debt owing to the
memory of thoſe who through faith and patience inherit the promiſes;
to value it, to vindicate it, to embalm it. Let the memory of the juſt
be bleſſed ; ſo ſome read, Prov. 10. 7. - -
He mentions another branch of this bountiful love : given to hoſpi-
tality. Thoſe who have houſes of their own, ſhould be ready to en.
tertain thoſe who go about doing good, or who, for fear of perſecution
are forced to wander for ſhelter. They had not then ſo much of the j
venience of common inns as we have ; or the wandering chriſtians durſt
not frequent them ; or they had not wherewithal to bear the charges;
and therefore it was a ſpecial kindneſs to bid them welcome on free ºt.
Nor is it yet an antiquated, ſuperſeded duty; as there is occaſion, we
muſt welcome ſtrangers, for we know not the heart of a ſtranger. I was
a stranger, and ye took me in, is mentioned as one inſtance of the merci.
fulneſs of thoſe that ſhall obtain mercy : rºy pixoževizy 344cytes—following
or purſuing hoſpitality. It intimates, not only that we muſt take oppor-
|tunity, but that we muſt ſeek opportunity, thus to, ſhew mercy.
º tº º & | eſpecially to intimate to us, that to love one another aright,
It is no ſtrange thing for ſaints in this world to want neceſſa- |
ſ2.] It is the duty of thoſe who have wherewithal to distribute, or (as
it might better be read) to communicate to thoſe neceſſities. It is not
A
Abraham, who ſat at the tent-door, (Gen. 18. 1.) and Lot, who ſat .
the gate of Sodom, (Gen. 19.1.) expecting travellers, whom they might
meet and prevent with a kind invitation, and ſo they entertained angels
unawares, Heb. 13. 2. *
(4.) A ſympathizing love ; (v. 15.) “Rejoice with them that re-
joice, and weep with them that weep.” Where there is a mutual love
between the members of the myſtical body, there will be ſuch a fellow-
feeling. See I Cor. 12. 26. True love will intereſt us in the ſorrows
and joys of one another, and teach us to make them our own. Ob-
ſerve the common mixture in this world, ſome rejoicing and others
weeping : (as the people Ezra 3. 12, 13.) for the trial, as of other
graces, ſo of brotherly love and chriſtian ſympathy. Now that we muſt
participate in the ſinful mirths or mournings of any, but only in juſt and
reaſonable joys and forrows : not envying thoſe that proſper, but re-
joicing with them ; truly glad that others have the ſucceſs and comfort
which we have not; not deſpiſing thoſe that are in trouble, but concerned
for them, and ready to help them, as being ourſelves in the body. This
is to do as God does ; , who not only has pleaſure in the proſperity of his
ſº (Pſ. 35. 27.) but is likewiſe afflicted in their ºfflictiºns, Iſa.
(5.) A united love ; “Be of the ſame mind one toward another
(v. 16.) labour as much as you can, to agree in apprehenſion; and
wherein you come ſhort of that, yet agree in affection; endeavour to be
all one, not affecting to claſh, and contradićt, and thwart one another,
but keep the unity of the Spirit in the bond of peace, Phil. 2. 2. '
3. 15, 16. 1 Cor. 1. 10. rà &vro ei; &Axiaesopoyáſles-wishing the same
good to others, that you do to yourſelves;” ſo ſome underſtand it.
This is to love our brethren as ourſelves, defiring their welfare as our
OWI) •
(6.) A condeſcending love ; “Mind not high things, but condeſcend
to men of low estate,” v. 16. True love cannot be without lowlineſs,
Eph. 4, 1, 2. Phil. 2. 3. When our Lord Jeſus waſhed his diſciples’
feet, to teach us brotherly love, (John 13. 5, 14, 34.) it was deſigned
º is to be wil-
ling to stoop to the meanest offices of kindneſs for the good of one an-
other.” Love is a condeſcending grace ; “Non bene conveniunt—ma-
jestas & amor—Majesty and love do but ill affort with each other.”
Obſerve how it is preſſed here: -
[1] Mind not high things. We must not be ambitious of honour
and preferment, nor look upon worldly pomp and dignity with any inor-
dinate value or defire, but rather with a holy contempt. When Ijavid's
advancements were high, his ſpirit was humble; (Pſ. 131. 1.) I do not
exercise myself in greak matters. The Romans, living in the imperial
A. D. 58. e
Love to Enemies recommended.
ROMANS, XII.
city, which reigned over the kings of the earth, (Rev. 17. 18.) and
was at that time in the meridian of its ſplendour, were perhaps ready to
take occaſion from thence to think the better of themſelves. Even the
holy ſeed were tainted with this leaven. Roman christians would be
ready to look ſcornfully upon other christians, as ſome citizens do upon
the country; and therefore the apostle ſo often cautions them against
high-mindedneſs; compare ch. 11. 20. They lived near the court, and
converſed daily with the gaiety and grandeur of it ; “Well,” ſaith he,
“ do not mind it, be not in love with it.”
[2.] Condescend to men of low estate—Tois ratsiyo; avya ‘rayågsvol.
First, It may be meant of mean things, to which we must condeſcend.
If our condition in the world be poor and low, our enjoyments coarſe and
ſcanty, our employments deſpicable and contemptible, yet we must bring
our minds to it, and acquieſce in it. So the margin; Be contented with
mean things. Be reconciled to the place which God in his providence
hath put us in, whatever it be. We must account nothing below us but
fin : stoop to mean habitations, mean fare, mean clothing, mean accom-
modations when they are our lot, and not grudge. Nay, we must be
carried with a kind of impetus, by the force of the new nature, (ſo the
word avyzmáyop.o. properly ſignifies, and it is very fignificant,) toward
mean things, when God appoints us to them ; as the old corrupt na-
ture is carried out toward high things. We must accommodate our-
ſelves to mean things. We ſhould make a low condition and mean cir-
cumstances more the centre of our defires, than a high condition.
Secondly, It may be meant of mean persons; ſo we read it, (I think
both are to be included,) Condescend to men of low estate.
We must aſſociate ourſelves with, and accommodate ourſelves to, thoſe
that are poor and mean in the world, if they be ſuch as fear God. David,
though a king upon the throne, was a companion for all ſuch, Pſ. 119.63.
We need not be aſhamed to converſe with the lowly, while the great
God overlooks heaven and earth, to look at ſuch. True love values
grace in rags as well as in, ſcarlet. A jewel is a jewel, though it lie in
the dirt. The contrary to this condescension is reproved, Jam. 2. 1...4.
Condescend; ſuit yourſelves to them, ſtoop to them for their good ; as
Paul, I Cor. 9. 19, &c. Some think the original word is a metaphor
taken from travellers, when thoſe that are ſtronger and ſwifter of foot,
ſtay for thoſe that are weak and ſlow, make a halt, and take them with
them ; thus muſt chriſtians be tender toward their fellow-travellers.
As a means to promote this, he adds, Be not wise in your own con-
ceits ; to the ſame purport with v. 3. We ſhall never find in our hearts to
condescend to others, while we find there ſo great a conceit of ourſelves :
and therefore, that muſt needs be mortified. M% 'yivsass £pévuot waft #zvrois—
“Be not wise by yourselves, be not confident of the ſufficiency of your
own wiſdom, ſo as to deſpiſe others, or think you have no need of them,
(Prov. 3. 7.) nor be ſhy of communicating what you have to others.
We are members one of another, depend upon one another, are obliged
to one another; and therefore, Be not wise by yourſelves ; remembering
it is the merchandise of wiſdom that we profeſs; now merchandiſe con-
fiſts in commerce, receiving and returning.” *
(7.) A love that engages us, as much as lies in us, to live peaceably
with all men, v. 18. Even thoſe with whom we cannot live intimately
and familiarly, by reaſon of diſtance in degree or profeſſion; yet we muſt
with ſuch live peaceably, we muſt be harmleſs and inoffenſive, not giving
others occaſion to quarrel with us ; and we muſt be gall-leſs and, unre-
vengeful, not taking occaſion to quarrel with them. Thus muſt we la-
bour to preſerve the peace, that it be not broken, and to piece it again,
when it is broken. The wiſdom from above is pure and peaceable.
Obſerve how the exhortation is limited. It is not expreſſed ſo as to
oblige us to impoſſibilities: if it be possible, as much as lies in you. Thus
Heb. 12. 14. Follow peace. Eph. 4. 3. Endeavouring to keep.
Study the things that make for peace.
If it be possible. It is not poſſible to preſerve the peace, when we
cannot do it without offending God and wounding conſcience; “Id poſ-
fumus quod jure poſſumus—That is poſſible, which is poſſible without
incurring blame.” The wiſdom that is from above, is first pure, and
then peaceable, Jam. 3. 17. Peace without purity, is the peace of the
Devil’s palace.
As much as lieth in you. There muſt be two words to the bargain
of peace. We can but ſpeak for ourſelves. ... We may be unavoidably
ſtriven with ; as Jeremiah, who was a man of contention, (Jer, 15. 10.)
and that we cannot help ; our care muſt be, that nothing be wanting on
our parts, to preſerve the peace, Pſ. 120. 7. I am for peace, though,
when I ſpeak, they are for war.
2. To our enemies. Since men became enemies to God, they have
Vol. V. No. 98.
*
been found very apt to be enemies one to another. Let but the centre
of love be once forſaken, and the lines will either claſh and interfere, or
be at an uncomfortable diſtance. And of all men, thoſe that embrace
religion have reaſon to expect to meet with enemies in a world whoſe
ſmiles ſeldom concur with Chriſt’s. - - -
Now chriſtianity teaches us how to behave towards our enemies; and
in this inſtruction it quite differs from all other rules and methods, which
generally aim at vićtory and dominion ; but this at inward peace and fa-
tisfaction. Whoever are our enemies, that wiſh us ill, and ſeek to do us
ill, our rule is, to do them no hurt, but all the good we can. wº
(1) To do them no hurt ; (v. 17.) Recompense to no man evil for
evil. . For that is a brutiſh recompenſe, and befitting only thoſe animals,
which are not conſcious either of any being above them, or of any ſtate
before them. Or if mankind were made (as ſome dream) in a ſtate of
war, ſuch recompenſes as theſe were agreeable enough ; but we have not
ſo learned God, who does ſo much for his enemies, (Matth. 5.45.)
much leſs have we ſo learned Chriſt, who died for us when we were eme.
mies, (ch. 5, 8, 10.) ſo loved that world, which hated him without a
Cúll/€. - .
#, no man ; neither to Jew nor Greek ; not to one that has been
thy friend, for by recompenſing evil for evil, thou wilt certainly loſe
him ; not to one that has been thine enemy, for by not recompenſing
evil for evil, thou mayeſt perhaps gain him.”
To the ſame purport, v. 19. Dearly beloved, avenge not yourselves.
And why muſt this be uſhered in with ſuch an affectionate compellation,
rather than any other of the exhortations of this chapter Surely, becauſe
this is intended for the compoſing of angry ſpirits, that are hot in the
reſentment of a provocation. He addreſſes himſelf to ſuch in this en-
dearing language, to mollify and qualify them. Anything that breathes
love, ſweetens the blood, lays the ſtorm, and cools the intemperate heat.
Would you pacify a brother offended ? Call him dearly beloved. Such a .
ſoft word, fitly ſpoken, may be effectual to turn away wrath.
“Avenge not yourſelves ; when any body has done you any ill turn,
do not defire or endeavour to bring the like miſchief or inconvenience
upon him.” It is not forbidden to the magiſtrate to right thoſe that
are wronged, by puniſhing the wrong-doer; or to make and execute juſt
and wholeſome laws againſt malefactors; but it forbids private revenge,
which flows from anger and ill-will ; and this is fitly forbidden, for it is
preſumed that we are incompetent judges in our own caſe. Nay, if per-
ſons wronged in ſeeking the defence of the law, and magiſtrates in grant-
ing it, ačt from any particular perſonal pique or quarrel, and not from a
concern that public peace and order be maintained, and right done; even
ſuch proceedings, though ſeemingly regular, will fall under this prohi-
bited ſelf revenging. See how ſtrićt the law of Chriſt is in this matter,
Matth. 5. 38.40. It is forbidden not only to take it into our own
hands to avenge ourſelves, but to deſire and thirſt after even that judg-
ment in our caſe, which the law affords, for the ſatisfying of a revenge-
ful humour.
This is a hard leſſon to corrupt nature ; and therefore he ſubjoins,
[1..] A remedy againſt it; Rather give place unto wrath. Not to
our own wrath ; to give place to that, is to give place to the Devil,
Eph. 4, 26, 27. We muſt refiſt and ſtifle, and ſmother and ſuppreſs
that ; but, First, To the wrath of our enemy. “Give place to it, be of
a yielding temper; do not anſwer wrath with wrath, but with love ra-
ther. Fielding pacifies great offences, Eccl. 10. 4. Receive affronts
and injuries, as a ſtone is received into a heap of wool, which gives way
to it, and ſo it does not rebound back, or go any further.” So it ex-
plains that of our Saviour, (Matth. 5. 39.) “Whoſoever ſhall ſmite
thee on the right cheek, turn to him the other alſo.” Inſtead of medi-
tating how to revenge one wrong, prepare to receive another. When
men’s paſſions are up, and the ſtream is ſtrong, let it have its courſe ;
left by an unſeaſonable oppoſition it be made to rage and ſwell the more.
When others are angry, let us be calm ; this is a remedy againſt revenge,
and ſeems to be the genuine ſenſe. But, Secondly, Many apply it to the
wrath of God; “Give place to that, make room for him to take the
throne of Judgment, and let him alone to deal with thine adverſary.”
[2.] A reaſon againſt it; For it is written, Vengeance is mine. We
find it written, Deut. 32. 35. God is the ſovereign King, the righteous
Judge, and to him it belongs to adminiſter juſtice ; for, being a God of
infinite knowledge, by him ačtions are weighed in unerring balances;
and, being a God of infinite purity, he hates fin, and cannot endure to
look upon iniquity. Some of this power he hath truſted in the hands
of the civil magiſtrates ; (Gen. 9.6. Ch. 13. 4.) their legal puniſhments
therefore are to be looked upon as a * of God’s revengings. This
4. -
A. D. 58.
is a good reaſon, why we ſhould not avenge ourſelves ; for if vengeance
be God’s, then, - -
First, We may not do it. We ſtep into the throne of God, if we do,
and take his work out of his hand. . - -
Secondly, We need not do it; for God will, if we meekly leave the
matter with him; he will avenge us as far as there is reaſon and juſtice
for it ; and further we cannot defire it. See Pſ, 38. 14, 15. I heard
not, for thou will hear; and what need is there for me to hear, and God
hear too : *
(2.) We muſt not only not do hurt to our enemies, but our religion
goes higher, and teaches us to do them all the good we can. It is a com-
mand peculiar to chriſtianity, and which does highly commend it; Love
gour enemies, Matth. 5. 44. We are here taught to ſhew that love to
them both in word and deed.
[1..] In word ; (v. 14.) Bless them who persecute you. It has been
the common lot of God’s people, to be perſecuted, either with a power-
ful hand, or with a ſpiteful tongue. Now we are here taught to bless
thoſe that ſo perſecute us. Bless them ; First, “ Speak well of them.
If there be any thing in them, that is commendable and praiſe-worthy,
take notice of it, and mention it to their honour.” Secondly, “Speak
reſpectfully to them, according as their place is ; not rendering railing
for railing, and bitterneſs for bitterneſs.” And Thirdly, We muſt wiſh
well to them, and deſire their good, ſo far from ſeeking any revenge.
Nay, Fourthly, We muſt offer up that defire to God, by prayer for them.
If it be not in the power of our hand to do anything elſe for them, yet
we can teſtify our good will by praying for them; for which our Maſter
hath given us not only a rule, but an example to back that rule, Luke
23. 34.
Bless, and curse not. . It denotes a thorough good-will in all the in-
ſtances and expreſſions of it; not, “Bleſs them when you are at prayer,
and curſe them at other times;” but, “ Bleſs them always, and curſe
not at all.” Cursing ill becomes the mouths of thoſe whoſe work it is
to bless God, and whoſe happineſs it is to be blessed of him.
[2] In deed; (v. 20.) “If thine enemy hunger, as thou haſt ability
and opportunity, be ready and forward to ſhew him any kindneſs, and do
him any office of love for his good : and never the leſs forward for his
having been thine enemy, but rather the more, that thou mayeſt thereby
teſtify the ſincerity of thy forgiving of him.” It was ſaid of Archbiſhop
Cranmer, that the way for a man to make him his friend, was to do him
an ill turn. It is quoted from Prov. 25. 21, 22. So that, high a pre-
cept as it ſeems to be, the Cld Teſtament was not a ſtranger to it. Ob-
ſerve here,
First, What we muſt do. We muſt do good to our enemies. “If
he hunger, do not inſult over him, and ſay, Now God is avenging me
of him, and pleading my cauſe;’ do not make ſuch a conſtruction of his
wants. But, ſeed him. Then, when he has need of thine help, and thou
haſt an opportunity of ſtarving him, and trampling upon him, then feed
him,” (Jºgi' ºrów, a fignificant word,) “feed him abundantly, nay,
feed him carefully and indulgently :” frustulatim pasce—feed him with
small pieces, “feed him, as we do children and ſick people with much
tenderneſs. . Contrive to do it ſo as to expreſs thy love. If he thirst,
give him drink : "rérić abré–drink to him, in token of reconciliation and
friendſhip. So confirm your love to him.” -
Secondly, Why we muſt do this. Becauſe in ſo doing, thou ſhalt heap
coals offire on his head. Two ſenſes are given of this, which I think
are both to be taken in disjunétively. Thou shalt heap coals of fire on
his head; that is, “Thou ſhalt either,” 1. “ Melt him into repentance
and friendſhip, and mollify his ſpirit toward thee;” alluding to thoſe
who melt metals; they not only put fire under them, but heap fire upon
them ; thus Saul was melted and conquered with the kindneſs of David,
1 Sam. 24, 16–26, 21. “Thou wilt win a friend by it, and if thy
kindneſs have not that effect, then,” 2. “It will aggravate his condem.
nation, and make his malice againſt thee the more inexcuſable. Thou
wilt hereby haſten upon him the tokens of God’s wrath and vengeance.
Not that this muſt be our intention in ſhewing him kindneſs, but, for our
encouragement, ſuch will be the effect.”
To this purpoſe is the exhortation in the laſt verſe, which ſuggeſts a
paradox not eaſily underſtood by the world; that in all matters of ſtrife |
and contention, thoſe that revenge are the conquered; and thoſe that for-
give are the conquerors. -
(1:) “Be not overcome of evil. Let not the evil of any provocation
that is given you, have ſuch a power over you, or make ſuch an impreſ-
fion upon you, as to diſpoſſeſs you of yourſelves; to diſturb your peace,
to destroy your love, to ruffle and diſcompoſe your ſpirits, to tranſport
ROMANS, XIII.
→r.
Obedience to Magiſtrates enforced.
you to any indecencies, or to bring you to ſtudy or endeavour any re-
venge.” He that cannot quietly bear an injury, is perfectly conquered
by it.
". 2.) “But overcome evil with good; with the good of patience and for-
bearance, nay, and of kindneſs and beneficence to thoſe that wrong you ;
i learn to defeat their ill defigns againſt you, and either to change them, or
however to preſerve your own peace.” He that hath this rule over his
ſpirit, is better than the mighty.
To conclude, there remain two exhortations yet untouched, which are
general, and which recommend all the reſt as good in themſelves, and of
good report. p + * -
[1..] As good in themſelves ; (v. 9.) “Abhor that which is evil,
cleave to that which is good.” God hath ſhewed us what is good; theſe
christian duties here enjoined ; and that is evil, which is oppoſite to them.
Now obſerve,
First, We must not only not do evil, but we muſt abhor that which is
evil. We must hate fin with an utter and irreconcileable hatred; have
an antipathy to it as the worst of evils, contrary to our new nature, and
to our true interest ; hating all the appearances of fin, even the garment
ſpotted with the fleſh.
Secondly, We must not only do that which is good, but we must cleave
to it. . It denotes a deliberate choice of, a fincere affection for, and a
constant perſeverance in, that which is good. “So cleave to it as not
to be allured or affrighted from it ; cleave to him that is good, even to
the Lord, (A&ts 11. 23.) with a dependence and acquieſcence.” It is
ſubjoined to the precept of brotherly love, as dire&tive of it; we must
love our brethren, but not love them ſo much as for their fakes to commit
any fin, or omit any duty; not think the better of any fin for the ſake
of the perſon that commits it, but forſake all the friends in the world, to
cleave to God and duty. w
[2.] As of good report ; (v. 17.) “Provide things honest in the
sight of all men ; do not only do, but ſtudy and forecaſt and take care
to do, that which is amiable and creditable, and recommend religion to
all with whom you converſe.” See Phil. 4. 8. Theſe ačts of charity
and beneficence are in a ſpecial manner of good report among men; and
therefore are to be induſtriouſly followed by all that conſult the glory
of God, and the credit of their profeſſion.
CHAP. XIII.
There are three good lessons taught us in this chapter, where the apostle
enlarges more upon his precepts than he had done in the foregoing chapter,
jinding them more needful to be fully pressed. I. A lesson of subjection
to lawful authority, v. 1...6., I/. A lesson of justice and love to our
brethren, v. 7... 10. III. A lesson of sobricty and godliness in ourselves,
v. 11, to the end. *
1. L*. evéry ſoul be ſubjećt unto the higher powers,
for there is no power but of God: the powers that
be are ordained of God.
they that reſiſt ſhall receive to themſelves damnation.
|
l
2. Whoſoever therefore re-
ſiſteth the power, reſiſteth the ordinance of God : and
3.
For rulers are not a terror to good works, but to the evil.
Wilt thou then not be afraid of the power Do that
which is good, and thou ſhalt have praiſe of the ſame :
4. For he is the miniſter of God to thee for good. But
if thou do that which is evil, be afraid; for he beareth not
the ſword in vain : for he is the miniſter of God, a re-
venger to eaecute wrath upon him that doeth evil. 5.
Wherefore ye muſt needs be ſubjećt, not only for wrath,
but alſo for conſcience ſake. 6. For this cauſe pay ye
tribute alſo: for they are God’s miniſters, attending con-
tinually upon this very thing,
We are here taught how to condućt ourſelves toward magiſtrates, and
thoſe that are in authority over us; called here, the higher powers; in-
timating their authority, they are powers; and their dignity, they are
higher powers; including not only the king as ſupreme, but all inferior
magiſtrates under him ; and yet it is expreſſed not by the persons that
are in that power, but the place of power itſelf in which they are. How.
| ever the perſons themſelves may be wicked, and of thoſe vile persons
- ****
*:::::
sº
A. T), 58,
which the citizen of Zion contemneth, (Pſ. 15. 4.) yet the juſt power
which they have muſt be ſubmitted to and obeyed. -
He had taught us, in the foregoing chapter, aot to avenge ourſelves,
or to recompenſe evil for evil; left it ſhould ſeem as if that did cancel
the ordinance of a civil magiſtracy among chriſtians, he takes occaſion to
aſſert the neceſſity of it, and of the due inflićting of puniſhment upon
evil-doers, however it looks like recompenſing evil for evil. Obſerve,
I. The duty . let every ſoul he ſuffect. Every ſoul, every
perſon, one as well as another, not excluding the clergy, who calls them.
ſelves ſpiritual perſons; however the church of Rome does not only ex-
empt ſuch from ſubjećtion to the civil powers, but place them in autho-
rity above them, making the greateſt princes ſubjećt to the pope, who
thus exalteth himſelf above all that is called God. -
Every soul. Not that our conſciences are to be ſubjećted to the will
of any man. It is God’s prerogative to make laws immediately to bind
conſcience, and we muſt render to God the things that are God’s. But
it intimates that our ſubječtion muſt be free and voluntary, fincere and
hearty. Curse not the king, no not in thy thought, Eccl. 10. 20. To
compass and imagine is treaſon begun. -
This ſubječtion of ſoul here required, includes inward honour, (1 Pet.
2. 17.) and outward reverence and reſpect, both in ſpeaking to them
and in ſpeaking of them ; obedience to their commands in things lawful
and honeſt, and in other things a patient ſubječtion to the penalty with-
out refiſtance; a conformity in every thing to the place and duty of
ſubječts, bringing our minds to the relation and condition, and the infe-
riority and ſubordination of it. “They are higher powers; be content
they ſhould be ſo, and ſubmit to them accordingly.” -
4
Now there was good reaſon for the preſfing of this duty of ſubjećtion
to civil magiſtrates: 1. Becauſe of the reproach which the chriſtian re-
ligion lay under in the world, as an enemy to public peace, order, and
government ; as a ſect that turned the world upſide down, and the em-
bracers of it as enemies to Caeſar, and the more becauſe the leaders were
Galileans, an old ſlander ; Jeruſalem was repreſented as a rebellious city,
hurtful to kings and provinces, Ezra 4. 15, 16. Our Lord Jeſus was ſo
reproached, though he told them his kingdom was not of this world :
no marvel then, if his followers have been loaded in all ages with the like
calumnies; called factious, ſeditious, and turbulent, and looked upon as
the troublers of the land; their enemies having found ſuch repreſentations
needful for the juſtifying of their barbarous rage againſt them. The
apoſtle therefore, for the obviating of that reproach, and the clearing of
chriſtianity from it, ſhews that obedience to civil magiſtrates is one of the
laws of Chriſt, whoſe religion helps to make people good ſubjećts ; and
it was very unjuſt to charge upon chriſtianity that faction and rebellion,
which its principles and rules are ſo directly contrary to. 2. Recauſe of
the temptation which the chriſtians lay under to be otherwiſe afte&ted
to civil magiſtrates ; ſome of them being originally Jews, and ſo leavened
with a principle, that it was unmeet for any of the ſeed of Abraham to
be ſubjećt to one of another nation ; their king muſt be of their brethren,
Deut. 17. 15. Beſides, Paul had taught them, that they were not under
the law, they were made free by Chriſt. Left that liberty ſhould be
turned into licentiouſneſs, and miſconſtrued to countenance faction and
rebellion, the apoſtle enjoins obedience to civil government ; which was
the more neceſſary to be preſſed now, becauſe the magiſtrates were ||
heathen and unbelievers; which yet does not deſtroy their civil power
and authority. Beſides, the civil powers were perſecuting powers; the
body of the law was againſt them. .
II. The reaſons to enforce this duty. Why muſt we be ſubjećt
1. For wrath’s sake. Becauſe of the danger we run ourſelves into by
reſiſtance. Magiſtrates bear the ſword, and to oppoſe them is to hazard
all that is dear to us in this world ; for it is to no purpoſe to contend
with him that bears the ſword.
ſecuting times obnoxious to the ſword of the magiſtrate for their religion,
and they needed not make themſelves more obnoxious by their rebellion.
The leaſt ſhew of refiſtance or ſedition in a chriſtian would ſoon be
aggravated and improved, and would be very prejudicial to the whole ſo-
ciety; and therefore they had more need than others to be exact in their
ſubjećtion, that thoſe who had ſo much occaſion againſt them in the mat-
ter of their God, might have no other occaſion.
To this head must that argument be referred, (v. 2.) “ They that
reſiſt ſhall receive to themſelves damnation :” xgiv.2, Ahvoyrol, they ſhall
be called to an account for it. God will reckon with them for it, be-
cauſe the reſiſtance refle&ts upon him ; the magistrate will reckon with ||
them for it, for they will come under the laſh of the law, and will find
the higher powers too high to be trampled upon, all civil governments
ROMANS, XIII.
*
Obedience to Magiſtrates enforced.
being justly strićt and ſevere against treaſon and rebellion :
(v. 3.) Rulers are a terror.
a christian. - -
2. We must be ſubjećt, not only for wrath, but for conscience-sake ;
not ſo much formidine paenae—from the fear of punishment, as virtutis
amore—from the love of virtue. This makes common civil offices accept-
able to God, when they are done for conscience-sake, with an eye to
God, to his providence putting us into ſuch relations, and to his precept
making ſubječtion the duty of thoſe relations. Thus the ſame thing
may be done from a very different principle. . .
Now to oblige conſcience to this ſubječtion, he argues, v. 1...4., 6.
(1.) From the institution of magistracy; There is no power but of God &
God, as Ruler and Governor of the world, hath appointed the oráinance
of magistracy ; ſo that all civil power is derived from him as from its
Original, and he hath by his providence put the administration into
thoſe hands, whatever they are, that have it. By him Kings reign,
Prov. 8. 15. z - - -
The uſurpation of power and the abuſe of power are not of God, for
he is not the Author of fin ; but the power itſelf is. As our natural
powers, though often abuſed and made instruments offin, are from God’s
creating power, ſo civil powers are from God’s governing power. The
moſt unjuſt and oppreſſive princes in the world have no power but what
is given them from above ; (John 19, 11.) The Divine Providence
being in a ſpecial manner converſant about thoſe changes and revolutions
of governments, which have ſuch an influence upon ſtates and kingdoms,
and ſuch a multitude of particular perſons and leſſer communities.
Or, it may be meant of government in general : it is an inſtance of God's
wiſdom, power, and goodneſs, in the management of mankind, that he
has diſpoſed them into ſuch a state as diſtinguiſhes between governors
and governed ; and has not left them like the fiſhes of the ſea, where
the greater devour the leſſer. He did herein conſult the benefit of his
Creat U1 re S. -
The powers that be: whatever the particular form and method of govern-
ment are ; whether by Monarchy, Ariſtocracy, or Democracy; wherever
the governing power is lodged, it is an ordinance of God, and it is to be
received and ſubmitted to accordingly ; though immediately an ordinance
of man, (1 Pet. 2. 13.) yet originally an ordinance of God.
Ordained of God : rerorgival; a military word, fignifying not only
the ordination of magiſtrates, but the ſubordination of inferior magiſ-
a tº ſo it follows,
This is a good argument, but it is low for
The chriſtians were then in thoſe per-
trates to the ſupreme, as in an army ; for among magiſtrates there is a
diverſity of gifts and truſts, and ſervices.
, Hence it follows, (v. 2.) that whoſoever resisteth the power, resisteth
the ordinance of God. There are other things from God, that are the
greateſt calamities: but magiſtracy is from God as an ordinance, it is a
great law, and it is a great bleſfing : ſo that the children of Belial, that
will not endure the yoke of government, will be found breaking a law,
and deſpiſing a bleſſing. Magiſtrates are therefore called gods, (Pſ. 82.6.)
becauſe they bear the image of God’s authority. And thoſe who ſpurn
at their power, reflect upon God himſelf. This is not at all applicable to
the particular rights of kings and kingdoms, and the branches of their
| conſtitution ; nor can any certain rule be fetched from hence for the
modelling of the original contraćts between the governors and governed :
but it is intended for dire&tion to private perſons in their private capa-
city, to behave themſelves quietly and peaceably in the ſphere which
| God has ſet them in, with a due regard to the civil powers which God
in his providence has ſet over them, 1 Tim. 2. 1, 2. -
Magiſtrates are here again and again called God’s ministers. He is the
| minister of God, v. 4, 6. Magiſtrates are in a more peculiar manner
God’s ſervants; the dignity they have, calls for duty. Though they
are lords to us, they are ſervants to God, have work to do for him, and
an account to make up to him.
In the adminiſtration of public juſtice, the determining of quarrels, the
protecting of the innocent, the righting of the wronged, the puniſhing
of offenders, and the preſerving of national peace and order, that every
man may not do what is right in his own eyes; in theſe things it is that
magiſtrates ačt as God’s miniſters. . As the killing of an inferior magiſ-
trate, while he is ačtually doing his duty, is accounted treaſon againſt the
prince ; ſo the refifting of any magiſtrates in the diſcharge of theſe duties
of their place, is the refifting of an ordinance of God. -
(2.) From the intention of magiſtracy; “Rulers are not a terror to
good works, but to the evil,” &c. Magiſtracy was defigned to be,
[1..] A terror to evil works, and evil workers. They bear the ſword;
not only the ſword of war, but the ſword of juſtice. They are heirs of
| restraint, to put offenders to shame : Laiſh wanted ſuch, Judg. 18. 7.
. ,40.
w . ºr's
A. D. 58.
. . . -
Such is the power of fin and corruption, that many will not be reſtrained
from the greateſt enormities, and ſuch as are moſt pernicious to human
ſociety, by any regard to the law of God and nature or the wrath to
come; but only by the fear of temporal puniſhments, which the wilfulneſs
and perverſeneſs of degenerate mankind have made neceſſary. Hence it
appears, that laws with penalties for the lawless and disobedient, (1 Tim.
1. 9.) muſt be conſtituted in chriſtian nations, and are agreeable with,
and not contradićtory to, the goſpel. When men are become ſuch beaſts,
ſuch ravenous beaſts, one to another, they muſt be dealt with accord-
ingly, taken and deſtroyed in terrorem—to deter others. The horſe and
the mule muſt thus be held in with bit and bridle.
In this work the magiſtrate is the minister of God, v. 4. He ačts as
God’s agent, to whom vengeance belongs; and therefore muſt take heed
of infuſing into his judgments any private perſonal reſentments of his
own. To execute wrath upon him that doeth evil. In this the judicial
proceſſes of the moſt vigilent faithful magiſtrates, though ſome faint re-
ſemblance and preludium of the judgment of the great day, yet come far
ſhort of the judgment of God: they reach only to the evil act, can exe-
cute wrath only on him that doeth evil; but God’s judgment extends to
the evil thought, and is a diſcerner of the intents of the heart.
He beareth not the sword in vain. It is not for nothing that God hath
put ſuch a power into the magiſtrate’s hand; but it is intended for the
reſtraining and ſuppreſfing of diſorders. And therefore, “If thou do
ihat which is evil, which falls under the cognizance and cenſure of the
civil magiſtrate, be afraid; for civil powers have quick eyes and long
arms.”
It is a good thing when the puniſhment of malefactors is managed as
an ordinance of God, inſtituted and appointed by him. First, As a holy
God, that hates fin; againſt which, as it appears and puts up its head, a |
public teſtimony is thus borne. Secondly, As King of nations, and the
God of peace and order, which are hereby preſerved. Thirdly, As the
Protećtor of the good, whoſe perſons, families, eſtates, and names, are
by this means hedged about. Fourthly, As one that defires not the
eternal ruin of finners, but by the puniſhment of ſome would terrify
others, and ſo prevent the like wickedneſs, that others may hear and fear,
and do no more preſumptuouſly. Nay, it is intended for a kindneſs to
thoſe that are puniſhed, that by the deſtruction of the fleſh the ſpirit
may be ſaved in the day of the Lord Jeſus.
[2.] A praiſe to them that do well. Thoſe that keep in the way of
their duty, ſhall have the commendation and protećtion of the civil
powers, to their credit and comfort. “Do that which is good, (v. 3.)
and thou needeſt not be afraid of the power, which,-though terrible,
reaches none but thoſe that by their own fin make themſelves obnoxious
to it ; the fire burns only that which is combuſtible : nay, thou ſhalt
have praiſe of it.” -
This is the intention of magiſtracy, and therefore we muſt, for con-
feience-ſake, be ſubjećt to it, as a conſtitution defigned for the public
good, to which all private intereſts muſt give way.
ever this gracious intention ſhould be perverted, and that thoſe who bear
the ſword, while they countenance and connive at fin, ſhould be a terror
to thoſe who do well. But ſo it is, when the vileſt men are exalted;
(Pſ. 12. 1, 8.) and yet even then, the bleſfing and benefit of a common
protećtion and a face of government and order, are ſuch, that it is our
duty in that caſe rather to ſubmit to perſecution for well-doing, and to
take it patiently, than by any irregular and diſorderly praćtices to at-
tempt a redreſs. Never did ſovereign prince pervert the ends of govern-
ment as Nero did, and yet to him Paul appealed, and under him had the
protećtion of the law and the inferior magiſtrates more than once. Bet-
ter a bad government than none at all.
(3.) From our intereſt in it; “He is the minister of God to thee for
good. Thou haſt the benefit and advantage of the government, and
therefore muſt do what thou canſt to preſerve it, and nothing to diſturb
it.” Protećtion draws allegiance. If we have protećtion from the go-
vernment, we owe ſubjećtion to it ; by upholding the government, we
keep up our own hedge. This ſubječtion is likewiſe conſented to by
the tribute we pay; (v. 6.) “ For this cause pay you tribute ; as a teſti-
mony of your ſubmiſſion, and an acknowledgment that in conſcience you
think it to be due. You do by paying taxes contribute your ſhare to the
ſupport of the power; if therefore you be not ſubječt, you do but pull
down with one hand what you ſupport with the other ; and is that con-
ſcience 2” -
“By your paying tribute, you not only own the magiſtrate’s autho-
rity, but the bleſfing of that authority to yourſelves ; a ſenſe of which
you thereby teſtify, giving him that as a recompenſe for the great pains
But pity it is, that
ROMANs, XIII.
ºw: **
Miſcellaneous Precepts.
he takes in the government; for honour is a burthen ; and if he do as
he ought, “he is attending continually upon this very thing :” for it is
enough to take up all a man’s thoughts and time : in conſideration of
which fatigue, we pay tribute, and muſt be ſubjećt.”
Pay you tribute, piges rºtirº. He does not ſay, “You give it as an
alms,” but, “You pay it as ājuſt debt, or lend it to be repaid in all the
bleſfings and advantages of #. government, which you reap the
benefit of.” This is the leſſon the apoſtle teaches, and it becomes all
chriſtians to learn and pračtiſe it, that the godly in the land may be
found (whatever others are,) the quiet and the peaceable in the land.
7. Render therefore to all their dues: tribute to whom
tribute is due ; cuſtom to whom cuſtom ; fear to whom
fear; honour to whom honour. , 8. Owe no man any
thing, but to love one another: for he that loveth an-
other, hath fulfilled the law. 9. For this, Thou ſhalt not
commit adultery, Thou ſhalt not kill, Thou ſhalt not
ſteal, Thou ſhalt not bear falſe witneſs, Thou ſhalt not
covet; and if there be any other commandment, it is
briefly comprehended in this ſaying, namely, Thou ſhalt
love thy neighbour as thyſelf. 10. Love worketh no ill
to his neighbour : therefore love is the fulfilling of the
law. tº
We are here taught a leſſon of juſtice and charity. .
1. Of juſtice; (v. 7.) Render therefore to all their dues; eſpecially to
magiſtrates, for this refers to what goes before ; and likewiſe to all with
whom we have to do. To be juſt, is to give to all their due, to give
every body his own. What we have, we have it as ſtewards; others
have an intereſt in it, and muſt have their dues. “ Render to God his
due in the firſt place, to yourſelves, to your families, your relations, to
the commonwealth, to the church, to the poor, to thoſe that you have
dealings with, in buying, felling, exchanging, &c. Render to all their
dues; and that readily and cheerfully, not tarrying till you are by law
compelled to it.” He ſpecifies,
1. Due taxes ; “Tribute to whom tribute is due, cuſtom to whom
cuſtom.” Moſt of the countries where the goſpel was firſt preached,
were ſubjećt at this time to the Roman yoke, and were made provinces
of the empire. He wrote this to the Romans, who, as they were rich,
ſo they were drained by taxes and impoſitions, to the juſt and honeſt pay-
ment of which they are here preſſed by the apoſtle. Some diſtinguiſh
between tribute and custom, underſtanding by the former conſtant ſtand-
ing taxes, and by the other thoſe which were occaſionally required : both
which are to be faithfully and conſcientiouſly paid as they become legally
due. Our Lord was born when his mother went to be taxed ; and en-
joined the payment of tribute to Caeſar. Many, who in other things
ſeem to be juſt, yet make no conſcience of this, but paſs it off with a
falſe ill-favoured maxim, that it is no fin to cheat the king; dire&tly con-
trary to Paul’s rule, Tribute to whom tribute is due.
2. Due reſpect; “Fear to whom fear, honour to whom honour.” This
ſums up the duty which we owe not only to magiſtrates, but to all ſupe-
riors, parents, maſters, all that are over us in the Lord, according to the
fifth coinſhandment ; Honour thy father and mother. Compare Lev.
19. 3. “Ye ſhall fear every man his mother and his father;” not with
a fear of amazement, but a loving reverent, reſpectful, obediential fear.
Where there is not this reſpect in the heart to our ſuperiors, no other
duty will be paid aright.
3. Due payment of debts; (v. 8.) “Owe no man any thing; do not
continue in any one’s debt, while you are able to pay it, farther than by,
at leaſt, the tacit conſent of the perſon to whom you are indebted. Give
every one his own. Do not ſpend that upon yourſelves, much leſs heap
it up for yourſelves, which you owe to others.” The “ wicked bor-
roweth, and payeth not again,” Pſ. 37, 21. Many that are very ſenſible
of the trouble, think little of the fin of being in debt.
II. Of charity ; Owe no man any thing ; 3¢sſage—you do owe no man
any thing ; ſo ſome read it ; “Whatever you owe to any relation, or to
any with whom you have to do, it is eminently ſummed up and included
in this debt of love. But to love one another, that is a debt that muſt be
always in the paying, and yet always owing.” Love is a debt; the law
of God and the intereſt of mankind make it ſo : it is not a thing which
we are left at liberty about ; but it is enjoined us, as the principle and

A. D. 58. ROMANS, XIII.
The Chriſtian's Directory.
ſummary of all duty owing one to another; for love is the fulfilling of
your ſouls and your eternal intereſt; take heed of fin, be ready to, and
the law ; not perfeótly, but it is a good ſtep towards it. It is incluſive
of all the duties of the ſecond table, which he ſpecifies v. 9, and thoſe
ſuppoſe the love of God. See 1 John 4. 20. If the love be ſincere, it
is accepted as the fulfilling of the law. Surely we ſerve a good Maſter,
that has ſummed up all our duty in one word, and that a ſhort word and
a ſweet word, love, the beauty, and harmony of the univerſe. Loving
and being loved, is all the pleaſure joy and happineſs of an intelligent
being. God is love, (1 John 4: 16.) and love is his image upon the
ſoul: where it is, the ſoul is well moulded, and the heart fitted for every
good work. Now, to prove that love is the fulfilling of the law, he
glves us, ^-
1. An indućtion of particular precepts, v. 9. He ſpecifies the five
laſt of the ten commandments, which he obſerves to be all ſummed up in
this royal law, “Thou ſhalt love thy neighbour as thyſelf;” with an
as of quality, not of equality ; “with the ſame ſincerity that thou loveſt
thyſelf, though not in the ſame meaſure and degree.”. He that loves
his neighbour as himſelf, will be defirous of the welfare of his neighbour’s
body, goods, and good name, as of his own. On this is built that gol-
den rule, of doing as we would be done by. Were there no reſtraints of
human laws in theſe things, no puniſhments incurred, (which the malig-
nity of human nature hath made neceſſary,) the law of love would of it-
ſelf be effectual to prevent all ſuch wrongs and injuries, and to keep peace
and good order among us. In the enumeration of theſe commandments,
he puts the ſeventh before the fixth, and mentions this firſt, Thou shalt
not commit adultery; for though that commonly goes under the name of
love, (pity it is that ſo good a word ſhould be ſo abuſed,) yet it is really
as great a violation of it as killing and ſtealing is : which ſhews that true
brotherly love is love to the ſouls of our brethren in the firſt place. He
that tempts others to fin, and defiles their minds and conſciences, though
he may pretend the moſt paſſionate love, (Prov. 7. 15, 18.) does really
hate them, juſt as the Devil does, who wars againſt the ſoul.
2. A general rule concerning the nature of brotherly love ; Love
worketh no ill; (v. 10.) he that walks in love, that is ačted and governed
by a principle of love, he worketh no ill; he neither pračtiſes nor con-
trives any ill to his neighbour, to any one that he has anything to do with :
gº eyºral, the proječting of evil is in effect the performing of it. Hence
deviſing of iniquity is called the working of evil upon the bed, Mic. 2. 1.
Love intends and deſigns no ill to any body, is utterly againſt the doing
of that which may turn to the prejudice, offence, or grief, of any. It
worketh no ill; it prohibits the working of any ill; more is implied than
is expreſſed; it not only worketh no ill, but it worketh all the good
that may be, deviſeth liberal things. For it is a fin not only to deviſe
evil againſt thy neighbour, but to withhold good from them to whom it is
due ; both are forbidden together, Prov. 3. 27.29. This proves that
love is the fulfilling of the law, anſwers all the end of it; for what elſe is
that but to reſtrain us from evil-doing, and to conſtrain us to well-doing?
Love is a living ačtive principle of obedience to the whole law. The
whole law is written in the heart, if the law of love be there.
11. And that, knowing the time, that now it is high
time to awake out of ſleep: for now is our ſalvation nearer
than when we believed. 12. The night is far ſpent, the
day is at hand: let us therefore caſt off the works of
darkneſs, and let us put on the armour of light. 13. Let
us walk honeſtly as in the day; not in rioting and drunk-
enneſs, not in chambering and wantonneſs, not in ſtrife
and envying. 14. But put ye on the Lord Jeſus Chriſt,
and make not proviſion for the fleſh, to fulfil the lufts
thereof. - -
We are here taught a leſſon of ſobriety and godlineſs in ourſelves.
Our main care muſt be to look to ourſelves. Four things we are here
taught, as a chriſtian’s directory for his day’s work; when to awake,
how to dreſs ourſelves, how to walk, and what proviſion to make.
I. When to awake; Wow it is high time to awake; (v. 11.) to awake
out of the ſleep of fin; for a ſinful condition is a ſleeping condition :
out of the ſleep of carnal ſecurity, ſloth and negligence; out of the ſleep
of ſpiritual death, and out of the ſleep of ſpiritual deadneſs; both the
s. g irgins ſlumbered and ſlept, Matth. 25. 5. We have
wiſe and fooliſh virgins ſlumbere pt, | formed; all other things are filthy rags, fig-leaves, a ſorry ſhelter. God
need to be often excited and ſtirred up to awake. The word of com-
mand to all Chriſt’s diſciples, is, Watch.
Vol. V. No. 98.
of it quickened.”
“ Awake, be concerned about ||
ſerious in, that which is good, and live in a conſtant expectation of the
coming of our Lord. Confidering,” -
1. “ The time we are caſt into ; Änowing the time. Confider what
time of day it is with us, and you will ſee it is high time to awake. It
is goſpel-time, it is the accepted time, it is working time ; it is a time
when more is expected than was in the times of that ignorance which
God winked at, when people ſat in darkneſs. It is high time to awake;
for the fun hath been up a great while, and ſhines in our faces. Have wº
this light to ſleep in 2 See 1 Theſſ. 5. 5, 6. It is high time to awake;
for others are awake and up about us, Know the time to be a buſy
time ; we have a great deal of work to do, and our Maſter is calling us
to it again and again. Know the time to be a perilous time ; we are in
the midſt of enemies and ſnares ; it is high time to awake, for the Phil
liſtines are upon us; our neighbour's houſe is on fire, and our own in
danger. It is time to awake, for we have ſlept enough, (1 Pet. 4. 3.)
high time indeed, for behold, the Bridegroom cometh.” -
2. “The ſalvation we are upon the brink of ; “Now is our ſalvation
nearer than when we believed ;’ than when we firſt believed, and ſo took
upon us the profeſſion of chriſtianity. ' The eternal happineſs we choſe
for our portion, is now nearer us than it was when we became chriſtians.
Let us mind our way, and mend our pace, for we are now nearer our
journey’s end, than we were when we had our firſt love. The nearer
we are to our centre, the quicker ſhould our motion be. Is there but
a ſtep betwixt us and heaven, and ſhall we be ſo very ſlow and dull in
our chriſtian courſe, and move ſo heavily The more the days are ſhort-
ened, and the more grace is increaſed, the nearer is our ſalvation, and the
more quick and vigorous we ſhould be in our ſpiritual motions.”
II. How to dreſs ourſelves. That is the next care, when we are
awake and up ; “The night is far ſpent, the day is at hand; therefore it
is time to dreſs ourſelves. Clearer diſcoveries will be quickly made of
goſpel-grace than have been yet made, as light gets ground. The night
of Jewiſh rage and cruelty is juſt at an end ; their perſecuting power is
near a period; the day of our deliverance from them is at hand, that
day of redemption which Chriſt promiſed, Luke 21. 28. And the day.
º our complete ſalvation, in the heavenly glory, is at hand. Obſerve
then,” - te *
1. “What we muſt put off; put off our night-clothes, which it is a
ſhame to appear abroad in ; cast off the works of darkneſs.” Sinful works
are works of darkneſs; they come from the darkneſs of ignorance and
miſtake, they covet the darkneſs of privacy and concealment, and they
end in the darkneſs of hell and deſtruction. Let us therefore, who are
of the day, caſt them off ; not only ceaſe from the pračtice of them, but
deteſt and abhor them, and have no more to do with them. Becauſe
eternity is juſt at the door, let us take heed left we be found doing that
which will then make againſt us, 2 Pet. 3. 11, 14.
2. “What we muſt put on.” The chriſtian’s care muſt be where-
withal we shall be clothed, how ſhall we dreſs our ſouls.
(1.) Put on the armour of light. Chriſtians are ſoldiers in the midſt
of enemies, and their life a warfare, therefore their array muſt be armour,
that they may ſtand upon their defence; the armour of God, which we
are dire&ted to, Eph. 6. 13, &c. A chriſtian may reckon himſelf un-
dreſſed, if he be unarmed. The graces of the Spirit are this armour, to
ſecure the ſoul from Satan’s temptations, and the aſſaults of this preſent
evil world. . t
This is called the armour of light, ſome think, alluding to the bright
glittering armour which the Roman ſoldiers uſed to wear ; or ſuch
armour as becomes us to wear in the day-light. The graces of the
Spirit are ſuitable, ſplendid ornaments; are, in the fight of God, of
great price. - t
(2.) Put on the Lord Jeſús Christ, v. 14. This ſtands in oppoſition
to a great many baſe luſts, mentioned v. 13. Rioting and drunkenneſs,
which must be cast off: one would think it ſhould follow, but, “Put on
ſobriety, temperance, chastity, the oppoſite virtues: no, “Put on Christ,
that includes all. Put on the righteouſneſs of Christ for justification ;
be found in him, (Phil. 3, 9.) as a man is found in his clothes; put on
the priestly garments of the elder Brother, that in them you may obtain
the bleſfing; put on the Spirit and grace of Christ for ſanétification; put
on the new man, (Eph. 4, 24.) get the habit of grace confirmed, the ačts
Jeſus Christ is the best clothing for christians to
adorn themſelves with, to arm themſelves with ; it is decent, diſtinguiſh-
ing, dignifying, and defending. Without Chriſt, we are naked, de-
By
has provided us coats of ſkins; large, strong, warm, and durable.
4 C -
A. D. 58.
baptiſm we have in profeſſion put on Christ, Gal. 3. 27, Let us do it
in truth and ſincerity. -
The Lord Jeſus Christ; “Put him on as Lord to rule you, as Jeſus
to ſave you, and in both, as Christ anointed and appointed by the Father,
to this ruling, ſaving work.”
III. How to walk. When we are up and dreſſed, we are not to fit
still in an affected cloſeneſs and privacy, as monks and hermits. What
have we good clothes for, but to appear abroad in them :
Let us walk. Christianity teaches us how to walk ſo as to pleaſe
God, whoſe eye is upon us : 1 Theſſ. 4.1. Walk honestly as in the day,
Compare Eph. 5.8. Walk as children of light. Our converſation must
be as becomes the goſpel. - -
Walk homestly; sūaxnºvas—decently and becomingly, ſo as to credit
your profeſſion, and to adorn the doćtrine of God our Saviour, and re-
commend religion in its beauty to others. Chriſtians ſhould be in a ſpe-
cial manner careful to condućt themſelves well in thoſe things wherein
men have an eye upon them, and to ſtudy that which is lovely and of
good report. Particularly, here are three pair of fins we are cautioned
againſt. *
sº We muſt not walk in rioting and drunkenneſs; we muſt abſtain
from all exceſs in eating and drinking. We muſt not give the leaſt coun-
tenance to revelling, nor indulge our ſenſual appetite in any private ex-
ceſſes. Chriſtians muſt not overcharge their hearts with ſurfeiting and
drunkenneſs, Luke 21, 34. This is not walking as in the day; for they
that are drunk, are drunk in the night, 1 Theſſ. 5. 7.
2. Not in chambering and wantonneſs; not in any of thoſe luſts of the
fleſh, thoſe works of darkneſs, which are forbidden in the ſeventh com-
mandment. Downright adultery and fornication are the chambering
forbidden ; laſcivious thoughts and affections, laſcivious looks, words,
books, ſongs, geſtures, dances, dalliances, which lead to, and are degrees
of, that uncleanneſs, are the wantonneſs here forbidden ; whatſoever
tranſgreſſeth the pure and ſacred law of chaſtity and modeſty.
3. Not in strife and envying. Theſe are alſo works of darkneſs; for
though the aëts and inſtances of ſtrife and envy are very common, yet
none are willing to own the principles, or to acknowledge themſelves
envious and contentious. It may be the lot of the beſt ſaints to be en-
vied and ſtriven with ; but to ſtrive and to envy, ill becomes the diſciples
and followers of the peaceable and humble Jeſus. Where there are riot
and drunkenneſs, there uſually are chambering and wantonneſs, and strife
and envy. Solomon puts them all together, Prov. 23, 29, &c. Thoſe
that tarry long at the wine, (v. 30.) have contentions and wounds with-
out cauſe, (v. 29.) and their eyes behold strange women, v. 33.
IV. What proviſion to make ; (v. 14.), “ Make not proviſion for the
jesh. Be not careful about the body.” Our great care muſt be to pro-
vide for our ſouls : but muſt we take no care about our bodies 2 Muſt
we not provide for them, when they need it 2 Yes, but two things are
here forbidden ;
1. Perplexing ourſelves with an inordinate care, intimated in thoſe
words, meävolay whºmotiz$s ; “Be not ſolicitous in forecaſting for the
body; do not ſtretch your wits, nor ſet your thoughts, upon the tenter-
hooks in making this proviſion : be not careful and cumbered about it,
do not take thought ; Matth. 6. 31. It forbids an anxious incumbering
Car Cº.,
2. Indulging ourſelves in an irregular deſire. We are not forbidden
barely to provide for the body, (it is a lamp that muſt be ſupplied with
oil,) but we are forbidden to fulfil the lusts thereof. The neceſſities of
the body muſt be confidered, but the luſts of it muſt not be gratified,
Natural deſires muſt be anſwered, but wanton appetites muſt be checked
and denied. To aſk meat for our neceſſities, is duty, we are taught to
pray for daily bread; but to aſk meat for our luſts, is provoking, Pſ.
78. 18. Thoſe who profeſs to walk in the ſpirit, muſt not fulfil the luſts
of the fleſh, Gal. 5. 16.
CHAP. XIV.
The apostle having, in the former chapter, directed our conduct one towards
another in civil things, and prescribed the sacred laws of justice, peace-
ableness, and order, to be obſerved by us as members of the common-
wealth ; he comes, in this, and part of the following chapter, in like
manner to direct our demeanour one towards another in sacred things,
which pertain more immediately to conſcience and religon, and which we |
observe as members of the church. Particularly, he gives rules how to
manage our different apprehensions about indifferent things ; in the ma-
nagement of which, it ſeems, there was ſomething amiss among the Ro-
ROMANS, XIV.
|thing which he alloweth.
Exhortations to Candour.
man christians, to whom he wrote, which he here labours to redress. But
the rules are general, and of standing use in the church, for the preser-
wation of that christian love which he had so earnestly pressed in lſ. (J/6--
going chapter as the fulfilling of the law. It is certain that nothing is
more threatening, nor more often fatal, to christian societies, than the
contentions and divisions of their members. By these wounds the life and
soul of religion expire. Now, in this chapter, we are furnished with the
sovereign balm of Gilead; the blessed apostle prescribes like a wise phyſi-
cian. Why then is not the hurt of the daughter of my people re-
covered, but becanse his directions are not followed 2 . This chapter,
ghtly understood, made use of, and lived up to, would set things to
rights, and heal us all.
1. IM that is weak in the faith receive ye, but not to
doubtful diſputations. 2. For one believeth that
he may eat all things: another, who is weak, eateth herbs.
3. Let not him that eateth deſpiſe him that eateth not ;
and let not him who eateth not judge him that eateth :
for God hath received him. 4. Who art thou that judgeſt
another man’s ſervant? to his own maſter he ſtandeth or
falleth. Yea, he ſhall be holden up : for God is able to
make him ſtand. 5. One man eſteemeth one day above
another: another eſteemeth every day alike. Let every
man be fully perſuaded in his own mind, 6. He that re-
gardeth the day, regardeth it unto the Lord; and he that
regardeth not the day, to the Lord he doth not regard it.
He that eateth, eateth to the Lord, for he giveth God
thanks; and he that eateth not, to the Lord he eateth not,
and giveth God thanks. 7. For none of us liveth to him-
ſelf, and no man dieth to himſelf. 8. For whether we
live, we live unto the Lord ; and whether we die, we die
unto the Lord : whether we live therefore, or die, we are
the Lord's. 9. For to this end Chriſt both died, and roſe,
and revived, that he might be Lord both of the dead and
living, 10. But why doſt thou judge thy brother? Or
why doſt thou ſet at nought thy brother ? for we ſhall all
ſtand before the judgment-ſeat of Chriſt. 1 1. For it is
written, As I live, ſaith the Lord, every knee ſhall bow to
me, and every tongue ſhall confeſs to God. 12. So then
every one of us ſhall give account of himſelf to God. 13.
Let us not therefore judge one another any more: but
judge this rather, that no man put a ſtumbling-block or
an occaſion to fall in his brother's way. 14. I know, and
am perſuaded by the Lord Jeſus, that there is nothing un-
clean of itſelf: but to him that eſteemeth any thing to be
unclean, to him it is unclean. 15. But if thy brother be
grieved with thy meat, now walkeſt thou not charitably.
Deſtroy not him with thy meat, for whom Chriſt died.
16. Let not then your good be evil ſpoken of: 17. For the
kingdom of God is not meat and drink; but righteouſ.
neſs, and peace, and joy in the Holy Ghoſt. 18. For he
that in theſe things ſerveth Chriſt, is acceptable to God,
and approved of men. 19. Let us therefore follow after
the things which make for peace, and things wherewith
one may edify another. 20. For meat deſtroy not the
work of God. All things indeed are pure; but it is evil
for that man who eateth with offence. 21. It is good
neither to eat fleſh, nor to drink wine, nor any thing
whereby thy brother ſtumbleth, or is offended, or is made
weak. 22. Haſt thou faith? Have it to thyſelf before
God. Happy is he that condemneth not himſelf in that
23. And he that doubteth is
A. D. 58.
Exhortations to Candour.
(
ROMANS, XIV.
damned if he eat, becauſe he eateth not of faith: for what.
ſoever is not of faith is ſin."
We have, in this chapter, -
I. An account of the unhappy condition which had broken out in the
chriſtian church. Our Maſter had foretold that offences would come :
and, it ſeems, ſo they did, for want of that wiſdom and love which would
have prevented it, and kept up union among them. -
1. There was a difference among them about the diſtinétion of meats
and days ; thoſe are the two things ſpecified. There, might be other
fimilar occaſions of difference, while theſe made the moſt noiſe, and were
moſt taken notice of.
The caſe was this ; the members of the chriſtian church at Rome were
ſome of them originally Gentiles, and others of them Jews. We find
Jews at Rome, believing, Aćis 28. 24. Now thoſe that had been Jews,
were trained up in the obſervance of the ceremonial appointments, touch-
ing meats and days. This, which had been bred in the bone with them,
would hardly be got out of the fleſh, even after they turned chriſtians;
eſpecially with ſome of them, who were not eaſily weaned from what
they had long been wedded to. They were not well inſtrućted touching
the cancelling of the ceremonial law by the death of Chriſt, and therefore
retained the ceremonial inſtitutions, and pračtiſed accordingly ; while
other chriſtians, that underſtood themſelves better, and knew their chriſ.
tian liberty, made no ſuch difference.
(1.) Concerning meats; (v. 2.) One believeth that he may eat all
things, he is well ſatisfied that the ceremonial diſtinétion of meats into
clean and unclean, is no longer in force, but that every creature of God
is good, and nothing to be refuſed; nothing unclean of itſelf, v. 14. This
he was aſſured of, not only from the general tenor and ſcope of the goſ.
pel, but particularly from the revelation, which Peter, the apoſtle of the
circumciſion, (and therefore more immediately concerned in it,) had to
this purport, A&ts 10. 15, 28. This the ſtrong chriſtian is clear in,
and practiſes accordingly ; eating what is ſet before him, and aſking no
queſtion for conſcience-ſake, 1 Cor. 10. 27.
On the other hand, another, who is weak, is diſſatisfied in this point, is
not clear in his chriſtian liberty, but rather inclines to think, that the
meats forbidden by the law, remains ſtill unclean; and therefore, to keep
at a diſtance from them, he will eat no fleſh at all, but eateth herbs, con.
tenting himſelf only with the fruits of the earth. See to what degrees
of mortification and ſelf-denial a tender conſcience will ſubmit. None
know but they that experience it, how great both the reſtraining and the
conſtraining power of conſcience is.
(2.). Concerning days ; (v. 5.) Thoſe who thought themſelves still
under ſome kind of obligation by the ceremonial law, esteemed one day
above anothers kept up a reſpect to the times of the paſſover, pentecost,
new moons, and feasts of tabernacles ; thought thoſe days better than
other days, and ſolemnized them accordingly with particular obſervances,
binding themſelves to ſome religious rest and exerciſe on thoſe days,
Thoſe who knew that all theſe things were aboliſhed and done away by
Christ’s coming, esteemed every day alike. We must understand it with
an exception of the Lord’s day, which all christians unanimouſly obſerv-
ed; but they made no account, took no notice, of thoſe antiquated feſ.
tivals of the Jews. -
Here the apostle ſpeaks of the distinction of meats and days as a thing
indifferent, when it went no further than the opinion and pračtice of
fome particular perſons, who had been trained up all their days to ſuch
obſervances, and therefore were the more excuſable if they hardly parted
with them. But in the epistle to the Galatians, where he deals with
thoſe that were originally Gentiles, but were influenced by ſome judaizing
teachers, not only to believe ſuch a distinction, and to practiſe accord-
ingly, but to lay a stress upon it as neceſſary to ſalvation, and to make
the obſervation of the Jewiſh festivals public and congregational; here
the caſe was altered, and it is charged upon them as the frustrating of
the design of the goſpel, falling from grace, Gal. 4. 9... 11. Theſe here
did it out of weakneſs, the Galatians did it out of wilfulneſs and wicked-
meſs; and therefore the apostle handles them thus differently.
This epistle is ſuppoſed to have been written ſome time before that to
the Galatians. The apostle ſeems willing to let the ceremonial law
wither by degrees, and to let it have an honourable burial; now theſe
weak Romans ſeem to be only following it weeping to its grave, but
thoſe Galatians were raking it out of its aſhes.
2. It was not ſo much the difference itſelf that did the miſchief, as
the miſmanagement of the difference, making it a bone of coatention.
(1.) Thoſe who were strong, and knew their christian liberty, and
|
made uſe of it, despised the weak, who did not ; whereas they ſhould
have pitied them, and hel, ed them, and afforded them meek and friendly
inſtruction, they trampled upon them as filly, and humourſome, and ſui.
perſtitious, for ſcrupling thoſe things which they knew to be lawful. So
apt are thoſe who have knowledge, to be puffed up with it, and to look
diſdainfully and ſcornfully upon their brethren. ... " . . .
(2.) Thoſe who were weak, and durst not uſe their christian liberty,
judged and cenſured the strong, who did, as if they were looſe christians,
carnal profeſſors, that cared not what they did, but walked at all adven-
tures, and stuck at nothing. They judged them as breakers of the law,
contemners of God’s ordinance, and the like. Such cenſures as theſe
diſcovered a great deal of raſhneſs and uncharitableneſs, and would doubt-
leſs tend much to the alienating of affection. -
Well, this was the diſeaſe, and we ſee it remaining in the church to
this day; the like differences, in like manner miſmanaged, are still the
disturbers of the church’s peace. But, -
II. We have proper directions and ſuggeſtions laid down for allaying
this contention, and preventing the ill conſequences of it. The apostle,
as a wiſe phyſician, preſcribes proper remedies for the diſeaſe; which
are made up of rules and reaſons. •
Such gentle methods does he take, with ſuch cords of a man does he
draw them together; not by excommunicating, ſuſpending and ſilencing
either fide, but by perſuading them both to a mutual forbearance : and
as a faithful day’s-man, he lays his hand upon them both ; reaſoning the
caſe with the strong, that they ſhould not be ſo ſcornful; and with the
weak, that they ſhould not be ſo cenſorious. If the contending parties
will but ſubmit to this fair arbitration, each abate of his rigour, and
ſacrifice their differences to their graces, all will be well quickly.
Let us obſerve the rules he gives, ſome to the ſtrong, and ſome to the
weak, and ſome to both, for they are interwoven ; and reduce the rea-
ſons to their proper rules. -
1. Thoſe who are weak, muſt be received, but not to doubtful disputa-
tions, v. 1. “Take this for a general rule ; ſpend your zeal in thoſe
things wherein you and all the people of God are agreed, and do not
diſpute about matters that are doubtful. Receive him, reogazbºysaşs—
take him to you, bid him welcome, receive him with the greateſt affection
and tenderneſs; Porrigite manum ; (ſo the Syriac 3) Lend him gour
hand, to help him, to fetch him to you, to encourage him. Receive him
into your company and converſe and communion, entertain him with
readineſs and condeſcenſion, and treat him with all poſſible endear-
ments.”
“Receive him; not to quarrel with him, and to argue about uncertain
points that are in controverſy, which will but confound him, and fill his
head with empty notions, perplex him, and ſhake his faith. Let not
your chriſtian friendſhip and fellowſhip be diſturbed with ſuch vain jang-
lings and ſtrifes of words.” e
« Not to judge his doubtful thoughts;” (ſo the margin ;) 66 not to
pump out his weak ſentiments concerning thoſe things, which he is in
doubt about, that you may cenſure and condemn him. Receive him,
not to expoſe him, but to inſtruct and ſtrengthen him.” See 1 Cor.
1. 10. , Phil. 3. 15, 16. *
2. Thoſe who are ſtrong, muſt by no means deſpiſe the weak; In Or
thoſe who are weak, judge the ſtrong, v. 3, . This is levelled directly
againſt the fault of each party. It is ſeldom that any ſuch contention
exiſts, but there is a fault on both fides, and both muſt mend.
He argues againſt both theſe jointly; we muſt not deſpiſe or judge
our brethren. Why ſo : © º
(1.) Becauſe God hath received them ; and we refle&t upon him, if we
reject thoſe whom he hath received. God never caſt off any one that
had true grace, though he were but weak in it ; never broke the bruiſed
reed. Strong believers and weak believers, thoſe that eat, and thoſe that
eat not, if they be true believers, are accepted of God.
It will be good for us to put this queſtion to ourſelves, when we are
tempted to behave ſcornfully towards our brethren, to diſdain and cen-
ſure them; “Has not God owned them ; and if he has, dare I diſown
them 2’’ -
“ Nay, God doth not only receive him, but hold him up, v. 4. You
think that he who eateth, will fall by his preſumption, or that he who
eateth not, will fink under the weight of his own fears and ſcruples: but
if they have true faith, and an eye to God, the one in the intelligent uſe
of his chriſtian liberty, and the other in the conſcientious forbearance of
it, they ſhall be held up ; the one in his integrity, and the other in his
comfort. This hope is built upon the power of God, for God is able to
make him stand ; and being able, no doubt he is willing to exert that
&iº. “ ~ * #. ; : --
3 ºf . . *:: *. *
• *...* , s-ºs,
A. D. 58.
w # * • .
power for the preſervation of thoſe that are his own.” In reference to
ſpiritual difficulties and dangers, (our own and others,) much of our
hope and comfort is grounded upon the divine power, 1 Pet. 1, 5. Jude
v. 24. - -
(2.) Becauſe they are ſervants to their own Maſter; (v. 4.) “Who
art thou is at judgeſt another man’s ſervant " We reckon it a piece of
ill manners to meddle with other people’s ſervants, and to find fault with
them, and cenſure them. Weak and ſtrong chriſtians are indeed our
brethren, but they are not our ſervants. This raſh judging is reproved,
Jam. 3. 1. under the notion of being many maſters. We make ourſelves
our brethren’s maſters, and do in effect uſurp the throne of God, when we
take upon us thus to judge them; eſpecially to judge their thoughts and
intentions, which are out of our view ; to judge their perſons and ſtate,
concerning which it is hard to conélude by thoſe few indications which
fall within our cognizance. God ſees not as a man ſees ; and he is their
Maſter, and not we. In judging and cenſuring our brethren, we meddle
with that which does not belong to us : we have work enough to do at
home; and if we muſt needs be judging, let us exerciſe our faculty upon
our own hearts and ways. &
To his own master, he stands or falls ; his doom will be according to
his Maſter’s ſentence, and not according to our’s. How well for us is
it, that we are not to ſtand or fall by the judgment one of another, but
by the righteous and unerring judgment of God, which is according to
truth ! “While thy brother’s cauſe is before thy judgment, it is coram
non judice—before one who is not the judge ; the court of heaven is the
proper court for trial, where, and where only, the ſentence is definitive
and concluding ; and to which, if his heart be upright, he may comfort-
ably appeal from thy raſh cenſure.” -
. (3.) Becauſe both the one and the other, if they be true believers,
and are right in the main, have an eye to God, and do approve themſelves
to God in what they do, v. 6.
He that regards the day, that makes conſcience of obſerving the Jewiſh
faſts and feſtivals, not impoſing it upon others, nor laying a ſtreſs upon
it, but willing to be as he thinks on the ſurer fide, as thinking there is
no harm in reſting from worldly labours, and worſhipping God on thoſe
days, it is well. We have reaſon to think, becauſe in other things he
condućts himſelf like a good chriſtian, that in this alſo his eye is fingle,
and that he regardeth it unto the Lord; and God will accept of his
honeſt intention, though he be under a miſtake about the obſervation of
days; for the fincerity and uprightneſs of the heart were never reječted
for the weakneſs and infirmity of the head : ſo good a Maſter do we
ferve. -
On the other hand, he that regards not the day, that does not make a
difference between one day and another; does not call one day holy,
and another profane; one day lucky, and another unlucky; but eſteems
every day alike : he does not do it out of a ſpirit of oppoſition, contra-
dićtion, or contempt of his brother ; if he be a good chriſtian, he does
not, he dares not, do it from ſuch a principle; and therefore we charitably
conclude, that to the Lord he doth not regard it. He therefore makes
no ſuch difference of days, becauſe he knows God hath made none; and
therefore intends his honour in endeavouring to dedicate every day to
him.
So for the other inſtance; He that eateth whatever is ſet before him,
though it be blood, though it be ſwine’s fleſh, if it be food convenient
for him, he eateth to the Lord. He underſtands the liberty that God
has granted him, and uſes it to the glory of God, with an eye to his wiſ.
dom and goodneſs, in enlarging our allowance now under the goſpel,
and taking off the yoke of legal reſtraints; and he giveth God thanks, for
the variety of food he has, and the liberty he has to eat it, and that in
thoſe things his conſcience is not fettered.
On the other hand, he that eateth not thoſe meats which were forbid-
den by the ceremonial law, to the Lord he eateth not ; it is for God’s
ſake, becauſe he is afraid of offending God by eating that which he is
ſure was once prohibited; and he giveth God thanks too, that there is
enough beſide. If he conſcientiouſly deny himſelf that which he takes
to be forbidden fruit, yet he bleſſes God that of other trees in the garden
he may freely eat. Thus while both have an eye to God in what they
do, and approve themſelves to him in their integrity, why ſhould either
of them be judged or deſpiſed ? -
Obſerve, Whether we eat fleſh, or eat herbs, it is a thankful regard
to God, the Author and Giver of all our mercies, that ſančtifies and
fweetens it. -
Biſhop Sanderſon, in his 34th ſermon, upon 1 Tim. 4. 4. juſtly makes
this obſervation ; It appears by this, that ſaying grace (as we commonly
ROMANs, XIV.
The Dominion of Chriſt.
call it, perhaps from 1 Cor. 10. 30.) before and after meat, was the
common known pračtice of the church, among chriſtians of all ſorts,
: weak and ſtrong: an ancient, commendable, apoſtolical, chriſtian pračtice,
| derived down from Chriſt’s example through all the ages of the church ;
f (Matth. 14. 19-15. 36. Luke 9, 16. John 6: 11, Matth. 26. 26, 27.
A&ts 27. 35.) bleſfing the creatures in the name of God before we uſe
them, and bleſfing the name of God for them after, both included; for
#vXoysi, and ivXagºssiy are uſed promiſcuouſly. &
| To clear this argument againſt raſh judging and deſpiſing, he ſhews
| how eſſential it is to true chriſtianity, to have a regard to God, and not
to ourſelves; which therefore, unleſs the contrary do manifeſtly appear,
we muſt preſume, concerning thoſe that in leffer things differ from us.
Obſerve his deſcription of true chriſtians, taken from their end and aim,
(v. 7, 8.) and the ground of it, v. 9. -
[1..] Our end and aim : not ſelf, but the Iord. As the particular
end ſpecifies the aëtion, ſo the general ſcope and tendency ſpecify the
ſtate. If we would know what way we walk in, we muſt inquire what
end we walk toward.
First, Not to ſelf. We have learned to deny ourſelves ; that was our
firſt leſſon ; None of us liveth to himſelf. This is a thing in which all
the people of God are one, however they differ in other things; though
ſome are weak and others are ſtrong, yet both agree in this, not to live
to themſelves. Not one that hath given up his name to Chriſt, is allow-
edly a ſelf-ſeeker; it is contrary to the foundation of true chriſtianity.
We neither live to ourſelves, nor die to ourſelves, we are not our own
maſters, nor our own proprietors; we are not at our own diſpoſal. The
buſineſs of our lives is not to pleaſe ourſelves, but to pleaſe God. The
buſineſs of our deaths, which we are every day expoſed to, and delivered
to, is not to make ourſelves talked of ; we run not ſuch hazards out of
vain-glory, while we are dying daily. When we come to die ačtually,
neither is that to ourſelves; it is not barely that we would be unclothed,
and eaſed of the burthen of the fleſh ; but it is to the Lord, that we may
depart, and be with Chriſt, may be preſent with the Lord. -
Secondly, But to the Lord, (v. 8.) to the Lord Chriſt, to whom all
power and judgment are committed, and in whoſe name we are taught,
as chriſtians, to do every thing we do, (Col. 3. 17.) with an eye to the
will of Chriſt as our rule, to the glory of Chriſt as our end, Phil. 1. 21.
Christ is the Gain we aim at, living and dying. We live, to glorify him
in all the actions and affairs of life ; we die, whether a natural or a violent
death, to glorify him, and to go to be glorified with him. Chriſt is the
Centre, in which all the lines of life and death do meet. This is true
chriſtianity, which makes Chriſt all in all.
So that, whether we live or die, we are the Lord's, devoted to him, de-
pending on him, defigued and deſigning for him. Though ſome chriſ.
tians are weak, and others ſtrong ; though of different ſizes, capacities,
apprehenſions and praćtices, in leſſer things, yet they are all the Lord’s ;
all eying, and ſerving, and approving themſelves to Chriſt, and are ac-
cordingly owned and accepted of him. Is it for us then to judge or deſpiſe
them, as if we were their maſters, and they were to make it their buſineſs
to pleaſe us, and to ſtand or fall by our dooms ?
[2,] The ground of this, v. 9. It is grounded upon Chriſt’s abſolute
ſovereignty and dominion, which were the fruit and end of his death and
reſurre&tion. To this end he both died, and rose, and revived, (he, being
riſen, entered upon a heavenly life, the glory which he had before,) that
he might be the Lord both of dead and living, that he might be univerſal
Monarch, Lord of all, (A&ts 10. 36.) all the animate and inanimate
creatures ; for he is Head over all things to the church. He is Lord
of thoſe that are living, to rule them, of thoſe that are dead, to revive
them, and raiſe them up. This was that name above every name, which
God gave him as the reward of his humiliation, Phil. 2, 8, 9. It was
after he had died and riſen, that he ſaid, All power is given unto me;
(Matth. 28. 18.) and preſently he exerts that power in iſſuing Out COm-
miſſions, v. 19, 20.
Now if Chriſt paid ſo dear for his dominion over ſouls and conſciences,
and has ſuch a juſt and undiſputed right to exerciſe that dominion; we
muſt not ſo much as ſeem to invade it, or intrench upon it, by judging
the conſciences of our brethren, and arraigning them at our bar.
When we are ready to reproach, and reflect upon, the name and me-
mory of thoſe that are dead and gone, and to paſs a cenſure upon them,
(which ſome the rather do, becauſe ſuch judgments of the dead are more
likely to paſs uncontrolled and uncontradićted,) we muſt confider that
Chriſt is Lord of the dead, as well as of the living. If they are dead,
they have already given up their account, and let that ſuffice.
And this leads to another reaſon againſt judging and deſpiſing;
A. D. 58, N
The Dominion of Chriſt.
ROMANS, XIV.
(4.) Becauſe both the one and the other muſt ſhortly give an account,
v. i0...12. A believing regard to the judgment of the great day, would
ſilence all theſe raſh judgings; Why doſe thou that art weak, judge thy
-brother that is ſtrong 2 And why doſ; thou that art ſtrong, set at nought
thy brother that is weak : Why is all this claſhing, and contradićting,
and cenſuring, among chriſtians? “We ſhall all ſtand before the judg-
ment-ſeat of Chriſt,” 2 Cor. 5, 10. Chriſt will be the Judge, and he has
both authority and ability to determine men's eternal ſtate according to
their works, and before him we ſhall stand as perſons to be tried, and to
give up an account; expecting our final doom from him, which will be
eternally concluſive. 2 & -
To illuſtrate this, (v. 11.) he quotes a paſſage out of the Old Teſta-
ment, which ſpeaks of Chriſt’s univerſal ſovereignty and dominion, and
that eſtabliſhed with an oath ; As I live, (faith the Lord,) every knee
shall bow to me. It is quoted from Iſa. 45. 23. there it is, I have.ſworn
by myself; here it is, As I live. So that whenever God faith, As I live,
it is to be interpreted as ſwearing by himſelf; for it is God’s preroga-
tive to have life in himſelf ; there is a farther ratification of it there,
The word is gone out of my mouth. tº dº
It is a prophecy, in general, of Chriſt's dominion ; and here very fitly
applied to the judgment of the great day, which will be the higheſt and
moſt illuſtrious exerciſe of that dominion. Here is a proof of Chriſt’s
godhead, he is the Lord, and he is God equal with the Father. Divine
honour is due to him, and muſt be paid. It is paid to God through him
as Mediator. God will judge the world by him, Aćts 17. 31. e
The bowing of the knee to him, and the confeſſion made with the tongue,
are but outward expreſſions of inward adoration and praiſe. Every knee,
and every tongue, either freely, or by force. “. . . ©
[1..] All his friends do it freely; are made willing in the day of his
power. Grace is the ſoul’s cheerful, entire, and avowed ſubjećtion to
Jeſus Chriſt. First, Bowing to him; the underſtanding bowed to his
truths, the will to his laws, the whole man to his authority; and this
expreſſed by the bowing of the knee, the poſture of adoration and
prayer. It is proclaimed before our Joſeph, Bow the knee, Gen. 41. 43.
Though bodily exerciſe alone profits little, yet, as it is guided by inward
fear and reverence, it is accepted. Secondly, Confeſſing to him ; ac-
knowledging his glory, grace, and greatneſs ; acknowledging our own
meanneſs and vileneſs, confeſſing our fins to him ; ſo ſome underſtand it.
[2.] All his foes ſhall be conſtrained to do it, whether they will or
no. When he ſhall come in the clouds, and every eye ſhall ſee him;
then, and not till then, will all thoſe promiſes, which ſpeak of his vićto-
ries over his enemies and their ſubjećtion to him, have their full and com-
plete accompliſhment : then his foes ſhall be his footſtool, and all his ene-
mies ſhall lick the duſt.
Hence he concludes, (v. 12.) “Every one of us ſhall give account of
himſelf to God.” We muſt not give account for others, nor they for
us; but every one for himſelf. We muſt give account how we have ſpent
our time, how we have improved our opportunities; what we have done,
and how we have done it. -
And therefore, First, We have little to do, to judge others, for they
are not accountable to us, nor are we accountable for them ; (Gal. 2.6.)
“Whatſoever they were, it maketh no matter to me, God accepteth no
man’s perſon.” Whatever they are, and whatever they do, they muſt
give account to their own Maſter, and not to us; if we can in any thing
be helpers of their joy, it is well; but we have not dominion over their
faith. And, Secondly, We have the more to do, to judge ourſelves, we
have an account of our own to make up ; and that is enough for us; let
every man prove his own work, (Gal. 6. 4.) ſtate his own accounts, ſearch
his own heart and life ; let that take up his thoughts, and he that is ſtrićt
in judging himſelf and abafing himſelf, will not be apt to judge and de-
ſpiſe his brother. Let all theſe differences be referred to the arbitration
of Chriſt at the great day. -
(5.) Becauſe the ſtreſs of chriſtianity is not to be laid upon theſe
things, nor are they at all eſſential to religion, either on the one fide or
on the other. This is his reaſon, (v. 17, 18.) which is reducible to this
branch of exhortation. -
Why ſhould you ſpend your zeal either for or againſt thoſe things which
are ſo minute and inconfiderable in religion ? Some make it a reaſon, why,
in caſe of offence likely to be taken, we ſhould refrain the uſe of our
chriſtian liberty ; but it ſeems directed in general againſt that heat about
thoſe things, which he obſerved on both fides. The kingdom 9f God is
not meat, &c. Obſerve here,
1.] The nature of true chriſtianity, what it is : it is here called, The
kingdom of God; it is a religion intended to rule us, a kingdom; it
Vol. W. No. 98. -
ſtands in a true and hearty ſubjećtion to God's power and dominion. The
goſpel-diſpenſation is in a ſpecial manner, called the kingdom of God, in
diſtinétion from the 1egal diſpenſation, Matth. 3. 2.-4 17. -
First, It is not meat and drink: it does not confiftseither in uſing, or
in abſtaining from, ſuch and ſuch meats and drinks. Chriſtianity gives.
no rule in that caſe, either in one way or other. The Jewiſh religion.
conſiſted much in meats and drinks; (Heb. 9. TO}} abſtaining from ſomeº's
meats religiouſly, (Lev. 11. 2.) eating other meats religiouſly; as in
ſeveral of the ſacrifices, part of which were to be eaten before the Lord:
but all thoſe appointments are now aboliſhed, and are no more, Col. 2.
21, 22. The matter is left at large; every &reature of God is good,
1 Tim. 4. 4. ' So, as to other things, it is neither circumciſion, nor un-
circumciſion, (Gal. 5, 6–6, 15. 1 Cor. 7, 19.) it is not being of this,
Party and perſuaſion, of this or the other opinion in leſſer things, that
will recommend us to God. . It will not be aſked at the great day.
“Who ate fleſh, and who ate herbs " “Who kept holy days, and whº
did not * Nor will it be aſked, “Who was conformiſt, and who was
nonconformiſt 2". But it will be aſked, “Who feared God, and worked
righteouſneſs, and who did not * Nothing more deſtructive to true chrif.
tianity than placing it in modes and forms, and circumſtantials, which eat
out the eſſentials. * *
Secondly, “It is righteouſneſs, and peace, and joy in the Holy Ghoſt.”
Theſe are ſome of the eſſentials of chriſtianity; things in which all the
People of God are agreed; in the purſuit of which we muſt ſpend our
zeal, and which we muſt mind with an excelling care. Righteouſneſs,
Peace, and joy, are very comprehenfive words; and each of them includes:
much, both of the foundation and the ſuperſtructure of religion. Might
I limit the ſenſe of them, it ſhould be thus. As to God, our great con-
cºrn is righteouſneſs ; to appear before him justified by the merit of
Shrist's death, ſanétified by the ſpirit of his grace; for the righteous
Lord loveth righteouſneſs. As to our brethren, it is peace ; to live in:
Peace, and love, and charity with them ; following peace with all men;
Christ came into the world, to be the great Peace-maker. As to our-
ſelves, it is joy in the Holy Ghost ; that ſpiritual joy which is wrought
by the bleſſed Spirit in the hearts of believers, which reſpects God as
their reconciled Father, and heaven as their expected home. Next to our
compliance with God, the life of religion confiſts in our complacency in
him ; to delight ourſelves always in the Lord. Surely we ſerve a good
Master, who makes peace and joy ſo eſſential to our religion. Then and
then only we may expect peace and joy in the Holy Ghost, when the
foundation is laid in righteouſneſs, Iſa. 32. 17. - *.
Thirdly, It is in theſe things to serve Christ, (v. 18.) to do all this
out of a reſpect to Christ himſelf as our Master, to his will as our rule,
and to his glory as our end. That which puts an acceptableneſs upon
all our good duties, is, a regard to Christ in the doing of them. We
are to ſerve his interests and defigns in the world; which are in the first
place to reconcile us to God, and then to reconcile us one to another.
What is Christianity but the ſerving of Christ P And we may well af.
ford to ſerve him, who for us and for our ſalvation took upon him the
form of a ſervant.
[2.] The advantages of it. He that duly obſerveth theſe things,
First, Is acceptable to God. God is well pleaſed with ſuch a one,
though he be not in every thing just of our length. He has the love
and favour of God; his perſon, his performances, are accepted of God,
and we need no more to make us happy. If God now accepts thy
works, thou mayest eat thy bread with joy. Thoſe are most pleaſing
to God, that are best pleaſed with him; and they are thoſe that abound
most in peace and joy in the Holy Ghost. . - . -
Secondly, He is approved of men, of all wiſe and good men, and the
opinion of others is not to be regarded. The perſons and things which
are acceptable to God, ſhould be approved of us. Should not we be
pleaſed with that which God is pleaſed with ? What is it to be ſančtified,
but to be of God’s mind? Obſerve, The approbation of men is not to
be ſlighted ; for we muſt provide things honeſt in the fight of all men,
and ſtudy thoſe things that are lovely and of good report; but the ac-
ceptance of God is to be deſired and aimed at in the firſt place, becauſe,
ſooner or later, God will bring all the world to be of his mind.
3. Another rule here given, is this, that in theſe doubtful things,
every one not only may, but muſt, walk according to the light that God
hath given him. This is laid down, v. 5. “Let every man be fully per-
ſuaded in his own mind;” that is, “Pračtiſe according to your own
judgment in thoſe things, and leave others to do ſo too. Do not cenſure
the practice of others, let them enjoy their own opinion; if they be per-
ſuaded in their own mind that they. * to do ſo and ſo, do not con-
4.
A. D. 58.
demn them ; but if your ſober ſentiments be otherwiſe, do not make
their pračtice a rule to you, any more than you muſt preſcribe yours as a
rule to them. Take heed of a&ting contrary to the dićtates of a doubting
conſcience. Firſt, be perſuaded that what you do is lawful, before you
venture to do it.” In doubtful things, it is good keeping on the ſure
fide of the hedge. If a weak chriſtian doubt whether it be lawful to eat
fleſh, while he remains under that doubt he had beſt forbear, till he be
fully perſuaded in his own mind. We muſt not pin our faith upon any
one’s ſleeve, or make the pračtice of others our rule; but follow the
dićtates of our own underſtanding. -
To this purport he argues, v. 14. and v. 23. Which two verſes ex-
plain this, and give us a rule not to ačt againſt the dićtates,
(1.) Of a mistaken conſcience, v. 14. If a thing be indifferent, ſo
that it is not in itſelf a fin not to do it, if we really think it a fin to do
it, it is to us a fin, though not to others, becauſe we ačt againſt our con-
feiences, though miſtaken and miſinformed.
He ſpecifies the caſe in hand, concerning the difference of meats.
Obſerve, --
[1..] His own clearneſs in this matter; “I know and am perſuaded,
I am fully perſuaded, I am acquainted with my chriſtian liberty, and am
ſatisfied in it, without any doubt or ſcruple, that there is nothing unclean
of itſelf, no kind of meat that lies under any ceremonial uncleanneſs,
nor is forbidden to be eaten, if it be food proper for human bodies.”
Several kinds of meat were forbidden to the Jews, that in that, as in other
things, they might be a peculiar and ſeparate people, Lev. 11.44. Deut.
14. 2, 3. Sin had brought a curſe upon the whole creation, Curſed is
the ground for thyſake; the uſe of the creatures and dominion over them
were forfeited, ſo that to man they were all unclean, Tit. 1. 15. In
token of which, God in the ceremonial law prohibited the uſe of ſome,
to ſhew what he might have done concerning all; but now that Chriſt
has removed the curſe, the matter is ſet at large again, and that prohibi-
tion is taken away.
Therefore he ſays that he was perſuaded by the Lord Jeſus, not only
as the Author of that perſuaſion, but as the Ground of it ; it was built
upon the efficacy of Chriſt's death, which removed the curſe, took off
the forfeiture, and reſtored our right to the creature in general, and,
conſequently, put a period to that particular diſtinguiſhing prohibition.
So that now there is nothing unclean of itſelf, every creature of God is
good ; nothing common : ſo the margin, 33iv xotöy; nothing which is com-
mon to others to eat, from the uſe of which the profeſſors of religion are
reſtrained": nothing profane ; in this ſenſe the Jews uſed the word com-
mon. It is explained by the word &nd Sağlov, A&ts 10. 14. nothing com-
mon or unclean.
It was not only from the revelation made to Peter in this matter, but
from the tenor and tendency of the whole goſpel, and the manifeſt defign
of Chriſt’s death in general, that Paul learned to count nothing com-
mon or unclean. This was Paul’s own clearneſs, and he pračtiſed
accordingly. &
[2.] But here is a caution he gives to thoſe who had not that clear-
neſs in this matter, which he had ; “To him that eſteemeth any thing to
be unclean,” though it be his error, yet to him it is unclean. This parti-
cular caſe, thus determined, gives a general rule, That he who does a
thing which he verily believes to be unlawful, however the thing be in
itſelf, to him it is a fin. This ariſes from that unchangeable law of our
creation, which is, that our wills, in all their choices, motions and direc-
tions, ſhould follow the dićtates of our underſtandings. This is the order
of nature; which order is broken, if the underſtanding (though miſ-
guided) tell us that ſuch a thing is a fin, and yet we will do it. This is
a will to do evil; for if it appears to us to be fin, there is the ſame pravity
and corruption of the will in the doing of it, as if really it were a fin;
and therefore we ought not to do it. Not that it is in the power of any
man’s conſcience to alter the nature of the action in itſelf, but only as to
evil to them, yet they cannot make that which is evil in itſelf, to become
good, either in itſelf or to them. If a man were verily perſuaded (it is
Dr. Sanderſon’s inſtance, ſermon on ch. 14, 23.) that it were evil to aſk
his father’s bleſfing, that miſperſuaſion would make it become evil to him :
but if he ſhould be as verily perſuaded that it were good to curſe his
father, that would not make it become good. The Phariſees taught
people to plead conſcience, when they made corban an excuſe for denying
relief to their parents, Matth. 15. 5, 6. But that would not ſerve any
more than Paul’s erroneous conſcience would juſtify his rage againſt chriſ-
tianity, (A&ts 26, 9,) or their’s, John 16. 2. º
ROMANS, XIV.
Exhortations to Candour.
(2) Nor muſt we ačt againſt the dićtates of a doubling conſcience.
In thoſe indifferent things which we are ſure it is no fin not to do, and
yet are not clear that it is lawful to do them, we muſt not do them while
we continue under thoſe doubts; for he that doubteth, is damned if he eat,
(v. 23.) it turns into fin to him ; he is damned, x&laxinerral-he is con-
demned of his own conſcience, becauſe he eateth not of faith, becauſe he
does that which he is not fully perſuaded he may lawfully do. He is not
clear that it is lawful for him to eat ſwine’s fleſh, (ſuppoſe,) and yet is
drawn, notwithſtanding his doubts, to eat it, becauſe he ſees others do it,
becauſe he would gratify his appetite with it, or becauſe he would not be
reproached for his fingularity. Here his own heart cannot but condemn
him as a tranſgreſſor. Our rule is, to walk as far as we have attained,
not farther, Phil. 3, 15, 16. For whatſoever is not of faith, is ſin,
Taking it in general, it is the ſame with that of the apoſtle, (Heb. 11.6.)
Without faith it is impoſſible to pleaſe God. Whatever we do in religion,
it will not turn to any good account, except we do it from a principle of
faith, with a believing regard to the will of Chriſt as our rule, to the glory
of Chriſt as our end, and to the righteouſneſs of Chriſt as our plea. Here
it ſeems to be taken more ſtrićtly ; whatever is not of faith, whatever
is done while we are not clearly perſuaded of the lawfulneſs of it, is a firs
againſt conſcience. He that will venture to do that which his own con-
ſcience ſuggeſts to him to be unlawful, when it is not ſo in itſelf, will by
a like temptation be brought to do that which his conſcience tells him
is unlawful, when it is really ſo. The ſpirit of a man is the candle of
the Lord, and it is a dangerous thing to debauch and put a force upon
conſcience, though it be under a miſtake.
This ſeems to be the meaning of that aphoriſm, which ſounds ſome-
what darkly, (v. 22.) “Happy is he that condemns not himſelf in that
thing which he allows.” Many a one allows himſelf in practice to do
that, which yet in his judgment and conſcience he condemns himſelf for ;
allows it for the ſake of the pleaſure, profit, or credit of it ; allows it in
conformity to the cuſtom ; and yet whilſt he does it, and pleads for it,
his own heart gives him the lie, and his conſcience condemns him for it.
Now, happy is the man who ſo orders his converſation, as not in any
aćtion to expoſe himſelf to the challenges and reproaches of his own con-
ſcience; that does not make his own heart his adverſary, as he muſt needs
do, who does that which he is not clear he may lawfully do. He is
happy, that has peace and quietneſs within ; for the teſtimony of con-
ſcience will be a ſpecial cordial in troubleſome times; , though men
condemn us, it is well enough if our own hearts condemn us not,
1 John 3. 21.
4. Another rule here preſcribed is to thoſe who are clear in theſe mat-
ters, and know their chriſtian liberty, yet to take heed of uſing it ſo as
to give offence to a weak brother. This is laid down, v. 13. “Let us
not judge one another any more. Let it ſuffice, that you have hitherto
continued in this uncharitable pračtice, and do ſo no more.” The better
to infinuate the exhortation, he puts himſelf in ; Let us not ; as if he
had ſaid, “It is what I have reſolved againſt, therefore do you leave it :
but judge this rather; inſtead of cenſuring the pračtice of others, let us
look to the condućt of our own, that no man put a ſtumbling-block, or an
occaſion to fall, in his brother's way,” megakoup.2, 4 axcy&Aoy. We muſt
take heed of ſaying or doing any thing which may occaſion our brother
to ſtumble or fall; the one fignifies a leſſer, the other a greater degree of
miſchief and offence, that which may be an occaſion, -
(1.) Of grief to our brother. “One that is weak, and thinks it un-
lawful to eat ſuch and ſuch meats, will be greatly troubled to ſee thee
eat them, out of a concern for the honour of the law which he thinks
forbids them, and for the good of thy ſoul which he thinks is wronged
by them ; eſpecially when thou doſt it wilfully, and with a ſeeming pre-
ſumption, and not with that tenderneſs and that care to give ſatisfaction
to thy weak brother, which would become thee.”. Chriſtians ſhould
tº & take heed of grieving one another, and of ſaddening the heart of Chriſt’s
himſelf. It muſt be underſtood likewiſe with this proviſo, though men's || *
judgments and opinions may make that which is good in itſelf, to become
little ones. See Matth. 18. 6, 10.
(2.) Of guilt to our brother. The former is a J?umbling-block, that,
gives our brother a great ſhake, and is a hinderance and diſcouragement
to him; but this is an occaſion to fall. “If thy weak brother, purely by
thine example and influence, without any ſatisfaction received concenning
his chriſtian liberty, be drawn to act againſt his conſcience, and to walk
contrary to the light he has, and ſo to contračt guilt upon his ſoul; though
the thing were lawful to thee, yet not being fo to him, (he having not
yet thereto attained,) thou waſ to be blamed for giving him the occa-
fion.” See this caſe explained, 1 Cor. 8, 9.11.
To the ſame purport, (v. 21.) he reccommends it to our care, not
to give offence to any one by the uſe of lawful things. It is good nei-
A. D. 58,
Exhortations to Candour,
ROMANS, XIV.
ther to eat flesh, nor to drink wine , theſe are things lawful indeed and
comfortable, but not neceſſary to the ſupport of human life; and there-
fore we may, and muſt, deny ourſelves in them, rather than give offence.
It is good, pleaſing to God, profitable to our brother, and no harm to
ourſelves. Daniel and his fellows were in better liking with pulſe and
water, than they were, who ate the portion of the king’s meat. It is a
generous piece of ſelf-denial, for which we have Paul’s example; (1 Cor.
8. 13.) If meat make my brother to offend; he does not ſay, I will eat no
meat, that is to deſtroy himſelf; I will eat no flesh, that is to deny him-
ſelf, while the worldſtands. This is to be extended to all ſuch indifferent
things, whereby thy brother ſtumbleth, or is offended, is involved either
in fin or in trouble : or, is made weak; his graces weakened, his comforts
weakened, his reſolutions weakened. Is made weak, that is, takes occa-
fion to ſhew his weakneſs by his cenſures and ſcruples. We muſt not
weaken thoſe that are weak; that is to quench the ſmoking flax, and to
break the bruiſed reed.
Obſerve the motives to enforce this caution.
[1..] Confider the royal law of chriſtian love and charity, which is
hereby broken ; , (v. 15.) If thy brother be grieved with thy meat, be
troubled to ſee thee eat thoſe things which the law of Moſes did forbid,
which yet thou mayeft lawfully do; poſſibly thou art ready to ſay, “Now
he talks fooliſhly and weakly, and it is no great matter what he ſays.”
We are apt, in ſuch a caſe, to lay all the blame on that fide. But the
reproof here is given to the ſtronger and more knowing chriſtian ; Now
walkeſt thou not charitably. Thus the apoſtle takes part with the weakeſt,
and condemns the defect in love on the one fide more than the defect
in knowledge on the other fide; agreeably to his principles elſewhere,
that the way of love is the more excellent way, 1 Cor. 12. 31. Know-
ledge puffeth up, but charity edifieth, 1 Cor. 8. 1.3. Now walkeſt
thou not charitably. Charity to the ſouls of our brethren, is the beſt
charity. True love would make us tender of their peace and purity,
and beget a regard to their conſciences as well as to our own. Chriſt
deals gently with thoſe that have true grace, though they are weak in it.
[2] Confider the defign of Chriſt's death ; Destroy not him with
thy meat, for whom Christ died, v. 5. First, Drawing of a ſoul to fin,
threatens the deſtrućtion of that ſoul. By ſhaking his faith, provoking
his paſſion, and tempting him to act againſt the light of his own con-
ſcience, thou doſt, as much as in thee lies, deſtroy him, giving him an oc-
caſion to return to Judaiſm again. M% &méxxvi. It denotes an utter de-
ſtruction. The beginning of fin is as the letting forth of water; we are
not ſure that it will ſtop any where on this fide eternal deſtruction.
Secondly, The confideration of the love of Chriſt in dying for ſouls,
ſhould make us very tender of the happineſs and ſalvation of ſouls, and
careful not to do any thing which may obſtruct and hinder it. Did Chriſt
quit a life for ſouls, ſuch a life, and ſhall not we quit a morſel of meat
for them 2 Shall we deſpiſe thoſe whom Chriſt valued at ſo high a rate 2
I)id he think it worth while to deny himſelf ſo much for them as to die
for them, and ſhall not we think it worth while to deny ourſelves ſo
little for them as abſtaining from fleſh comes to ? -
With thy meat. Thou pleadeſt that it is thy own meat, and thou
mayeft do what thou wilt with it; but remember, that though the meat
is thine, the brother offended by it, is Chriſt’s, and a part of his purchaſe.
While thou deſtroyeſt thy brother, thou art helping forward the Devil’s
deſign, for he is the great deſtroyer; and, as much as in thee lies, thou
art croſſing the defign of Chriſt, for he is the great Saviour; and dott
not only offend thy brother, but offend Chriſt; for the work of ſalva-
tion is that which his heart is upon.
But are any deſtroyed, for whom Chriſt died ? If we understand it of
the ſufficiency and general intendment of Christ’s death, which was to
ſave all upon goſpel-terms, no doubt but multitudes are. If of the par-
ticular determination of the efficacy of his death to the ele&t, then, though
none that were given to Christ ſhall periſh, (John 6. 39.) yet thou
mayest, as much as in thy power, destroy ſuch. No thanks to thee if
they be not ; by doing that which hath a tendency to it, thou dost
manifest a great oppoſition tº Christ. , Nay, and thou mayest utterly
destroy ſome, whoſe profeſſion may be ſo justifiable, that thou art bound
to believe in a judgment of charity, that Christ died for them. Com-
pare this with 1 Cor. 8, 10, 11.
[3.] Confider the work of God; (v. 20.) “ For meat, destroy not
the work of God, the work of grace, particularly the work of faith in
thy brother’s ſoul.” . The works of peace and comfort are destroyed
by ſuch an offence given; take heed of it therefore : do not undo that
which God hath dome, you ſhould work together with God, do not
countermine his work.
First, The work of grace and peace is the work of God; it is wrought
by him, it is wrought for him ; it is a good work of his beginning,
Phil., 1.6. Obſerve, The ſame for whom Christ died, (v. 15.) are here
called the work of God: beſide the work that is wrought for us, there
is a work to be wrought in us, in order to our ſalvation. Every ſaint
is God’s workmanſhip, his huſbandry, his building, Eph. 2. 10. 1 Cor.
3, 9.
Secondly, We must be very careful to do nothing which tends to the
deſtruction of this work, either in ourſelves or others. We must deny
ourſelves in our appetites, inclinations, and in the uſe of christian liberty,
rather than obſtruct and prejudice our own or others’ grace and peace.
Many do for meat and drink destroy the work of God in themſelves :
nothing more deſtructive to the ſoul than pampering and pleafing the
fleſh, and fulfilling the lusts of it; ſo likewiſe in others, by wilful offence
given. Think what thou destroyest, the work of God, whoſe work is
honourable and glorious; think, for what thou destroyest it, for meat,
which was but for the belly, and the belly for it.
[4.J. Conſider the evil of giving offence, and what an abuſe it is of
our christian liberty. He grants, that all things indeed are pure ; we
may lawfully eat fleſh, even thoſe meats which were prohibited by the
ceremonial law ; but if we abuſe this liberty, it turns into fin to us; it
is evil to him that eats with offence. Lawful things may be done unlaw-
fully. Eats with offence; either careleſsly, or deſignedly, giving offence
to his brethren. *
It is obſervable, that the apostle directs his reproof most against thoſe
who gave the offence; not as if they were not to be blamed, who cauſe-
leſsly and weakly took the offence from the ignorance of christian li-
berty, and the want of that charity which is not eaſily provoked, and
which thinketh no evil; (he ſeveral times tacitly refle&ts upon them;)
but he dire&ts his ſpeech to the strong, becauſe they were better able to
bear the reproof, and to begin the reformation. - -
For the further preſfing of this rule, we may here obſerve two direc-
tions which have relation to it.
First, Let not then your good be evil spoken of ; (v. 16.) take heed
of doing any thing which may give occaſion to others to ſpeak evil,
either of the christian religion in general, or of your christian liberty in
particular. The goſpel is your good; the liberties and franchiſes, the
privileges and immunities granted by it, are your good; your knowledge
and strength of grace to diſcern and uſe your liberty in things diſputed,
are your good; a good which the weak brother hath not. Now let not
this be evil spoken of. It is true, we cannot hinder looſe and ungoverned
tongues from ſpeaking evil of us, and of the best things we have ; but
we muſt not (if we can help it) give them any occaſion to do it. Let
not the reproach ariſe from any default of ours; as 1 Tim. 4, 12. Let
no man despise thee, that is, do not make thyſelf deſpicable. So here,
Do not uſe your knowledge and ſtrength in ſuch a manner as to give oc-
caſion to people to call it preſumption and looſe walking, and diſobedi-
ence to God’s law. We muſt deny ourſelves in many caſes for the pre-
ſervation of our credit and reputation; forbearing to do that which we
rightly know we may lawfully do, when our doing of it may be a preju-
dice to our good name: as, when it is ſuſpicious, and hath the appear-
ance of evil; or when it is become ſcandalous among good people, or
hath any way a brand upon it. In ſuch a caſe we muſt rather croſs our-
ſelves than ſhame ourſelves. Though it be but a little folly, it may be
like a dead fly, very prejudicial to one that is in reputation for wiſdom
and honour, Eccl. 10. 1.
We may apply it more generally. We ſhould manage all our good
duties in ſuch a manner that they may not be evil ſpoken of That
which for the matter of it is good and unexceptionable, may ſometimes,
by miſmanagement, be rendered liable to a great deal of cenſure and re-
proach. Good praying, preaching, and diſcourſe, may often, for want
of prudence in ordering the time, the expreſſion, and other circumſtances
to edification, be evil ſpoken of. It is indeed their fin, who do ſpeak
evil of that which is good for the ſake of any ſuch circumſtantial errors ;
but it is our folly, if we give any occaſion to do ſo. As we tender the
reputation of the good we profeſs and practiſe, let us ſo order it that it
may not be evil ſpoken of: s
Secondly, “ Haſ thou faith ? Have it to thyſelf before God,” v. 22.
It is not meant of juſtifying faith; (that muſt not be hid, but manifeſted
by our works ;) but of a knowledge and perſuaſion of our chriſtian li-
berty in things diſputed. “ Haft thou clearneſs in ſuch a particular 2
| Art thou ſatisfied that thou mayeft eat all meats, and obſerve all days,
(except the Lord's day,) alike Have it to thyself, enjoy the comfort
of it in thy own boſom, and do not trouble others by the imprudent uſe
N.
sº * *
*** * * * * *
º); $58,
AºS); † ſº
of it, when it might give offence, and cauſe thy weak brother to ſtumble
and fall.” In theſe indifferent things, though we muſt never contradićt
our perſuaſion, yet we may ſometimes conceal it, when the avowing of it
will do more hurt than good. “Have it to thyself; a rule to thyſelf,
not to be impoſed upon others, or made a rule to them ; or a rejoicing
to thyſelf.” Clearneſs in doubtful matters contributes very much to
our comfortable walking, as it frees us from thoſe ſcruples, jealoufies,
and ſuſpicions, which thoſe who have not ſuch clearneſs, are entangled in
endleſsly. Compare Gal. 6.4. Let every man prove his own work,
bring it to the touchſtone of the word, and try it by that ſo exactly, as
to be well ſatisfied in what he does; and then he “ſhall have rejoicing
in himſelf alone, and not in another.” Paul had faith in theſe things;
“I am perſuaded that there is nothing unclean of itſelf; but he had it
to himſelf, ſo as not to uſe his liberty to the offence of others.
How happy were it for the church, if thoſe that have a clearneſs in
diſputable things, would be ſatisfied to have it to themſelves before God,
and not impoſe thoſe things upon others, and make them terms of com-
munion ; than which nothing is more oppoſite to chriſtian liberty, nor
more deſtructive both to the peace of churches, and the peace of con-
ſciences. That healing method is nevertheleſs excellent for being com-
mon ; in things neceſſary, let there be unity, in things unneceſſary, let
there be liberty, and in both let there be charity, then all will be well
uickly.
Q }. it to thuſelf before God. The end of ſuch knowledge is, that,
being ſatisfied in our liberty, we may have a conſcience void of offence
toward God, and let that content us. That is the true comfort which
we have before God. Thoſe are right indeed, that are ſo in God’s
fight.
sº There is one rule more laid down here; and it is general, “Let us
therefore follow after the things which make for peace, and things
wherewith one may edify another,” v. 19. Here is the ſum of our duty
towards our brethren.
(1.) We muſt ſtudy mutual peace. Many wiſh for peace, and talk
loud for it, that do not follow the things that make for peace, but the
contrary. Liberty in things indifferent, condeſcenſion to thoſe that are
weak and tender, zeal in the great things of God wherein we are all
agreed; theſe are things that make for peace. Meekneſs, humility, ſelf-
denial, and love, are the ſprings of peace ; the things that make for our
peace. We are not always ſo happy as to obtain peace; there are ſo
many that delight in war; but the God of peace will accept us, if we
follow after the things that make for peace, if we do our endeavour.
(2.) We muſt ſtudy mutual edification. The former makes way for
this. We cannot edify one another, while we are quarrelling and con-
tending. There are many ways by which we may edify one another, if
we did but ſeriouſly mind it; by good counſel, reproof, inſtruction, ex-
ample, building up not only ourſelves, but one another, in the moſt holy
faith. We are God’s building, God’s temple, and have need to be
edified; and therefore muſt ſtudy to promote the ſpiritual growth one
sf another. None ſo ſtrong but they may be edified; none ſo weak,
but may edify; and while we edify others, we benefit ourſelves.
CHAP. XV.
The apostle, in this chapter, continues the discourse of the former, concern-
ing mutual forbearance in indifferent things ; and so draws towards a
concluſion % the epistle. Where such differences of apprehenſion, and
consequently distances of affection, are among christians, there is need of
precept upon precept, line upon line, to allay the heat, and to beget a bet-
ter temper. The apostle, being deſirous to drive the nail home, as a nail
in a sure place, follows his blow, unwilling to leave the subject till he had
some hopes of prevailing ; to which end he orders the cause before them,
andfills his mouth with the most pressing arguments.
We may observe, in this chapter, J. His precepts to them. II. His
prayers for them. III. His apology for writing to them. Iſ. His
account of himself and his own affairs. . W. His declaration of his pur-
pose to come to see them. VI. His deſire of a share in their prayers.
1. E then that are ſtrong, ought to bear the infirmi-
ties of the weak, and not to pleaſe ourſelves.
2. Let every one of us pleaſe his neighbour for his good to
edification. 3. For even Chriſt pleaſed not himſelf; but, as
it is written, The reproaches of them that reproached
thee fell on me. 4. For whatſoever things were written
RoMANs, xv.
Tenderneſs and Generoſity recommended:
aforetime were written for our learning, that we through
patience and comfort of the ſcriptures might have hope.
The apoſtle here lays down two precepts, with reaſons to enforce
them, ſhewing the duty of the ſtrong chriſtian to confider and condeſcend
to the weakeſt.
I. We muſt bear the infirmities of the weak, v. 1. We all have our
infirmities; but the weak are more ſubjećt to them than others; the
weak in knowledge or grace; the bruiſed reed and the ſmoking flax.
We muſt confider theſe ; not trample upon them, but encourage them,
and bear with their infºrmities. If through weakneſs they judge and cen-
ſure us, and ſpeak evil of us, we muſt bear with them, pity them, and
not have our affections alienated from them. Alas! it is their weakneſs,
they cannot help it. Thus Chriſt bore with his weak diſciples, and ex-
cuſed for them. But there is more in it; we muſt alſo bear their infirmi-
ties, by ſympathizing with them, concerning ourſelves for them, miniſter-
ing ſtrength to them, as there is occaſion. That is bearing one another's
burthens. …sº
II. We muſt not please ourselves, but our neighbour, v. 1, 2. We
muſt deny our own humour, in confideration of our brethren’s weakneſs
and infirmity. 1. Chriſtians muſt not pleaſe themſelves. We muſt not
make it our buſineſs to gratify all, the little appetites and defires of our
own heart ; it is good for us to croſs ourſelves ſometimes; and then we
ſhall the better bear others croſſing of us. We ſhall be ſpolied, (as
Adonijah was,) if we be always humoured. The firſt leſſon we have to
learn, is, to deny ourſelves, Matth. 16.24. 2. Chriſtians muſt please
their brethren. The deſign of chriſtianity is to ſoften and meeken the
ſpirit, to teach us the art of obliging and true complaiſance; not to be
ſervants to the lufts of any, but to the neceſſities and infirmities of our
brethren ; to comply with all that we have to do with, as far as we can
with a good conſcience. Chriſtians ſhould ſtudy to be pleaſing.
Not please ourselves in the uſe of our christian liberty, which was al-
lowed us, not for our own pleaſure, but for the glory of God, and the
profit and edification of others. So we must pleaſe our neighbour. How
amiable and comfortable a ſociety would the church of Christ be, if
christians would study to pleaſe one another, as now we ſee them com-
monly industrious to croſs, and thwart, and contradićt one another
Please his neighbour, not in every thing, it is not an unlimited rule;
but for his good, eſpecially for the good of his ſoul; not pleaſe him by
ſerving his wicked wills, and humouring him in a finful way, or conſent-
ing to his enticements, or ſuffering fin upon him ; this is a baſe way of
pleaſing our neighbour to the ruin of his ſoul: if we thus pleaſe men,
we are not the ſervants of Chriſt : but pleaſe him for his good ; not for
our own ſecular good, or to make a prey of him, but for his ſpiritual good.
To edification, not only for his profit, but for the profit of others, to
edify the body of Chriſt, by ſtudying to oblige one another. The cloſer
the ſtones lie, and the better they are ſquared to fit one another, the
ſtronger is the building.
Now obſerve the reaſon, why chriſtians muſt pleaſe one another; for
even Christ pleased not himself. The ſelf-denial of our Lord Jeſus is the
beſt argument againſt the ſelfiſhneſs of chriſtians. Obſerve,
1: That Chriſt pleased not himself. He did not conſult his own
worldly credit, eaſe, ſafety, or pleaſure ; he had not where to lay his
head, lived upon alms, would not be made a king; deteſted no propoſal
with greater abhorrence than that, Master, spare thyself; did not seek
his own will, (John 5. 30.) waſhed his diſciples’ feet, endured the con-
tradićtion of finners againſt himſelf, troubled himſelf, (John I I. 33.
did not conſult his own honour ; and, in a word, emptied himſelf, aná
made himſelf of no reputation ; and all this for our fakes, to bring is a
righteouſneſs for us, and to ſet us an example. His whole life was a
ſelf-denying, ſelf-diſpleaſing life. He bore the infºrmities of the weak.
Heb. 4. 15. g
(2.) That herein the ſcripture was fulfilled; “As it is written, The
reproaches of them that reproached thee, fell on me.” This is quoted
out of Pſ. 69. 9. the former part of which verſe is applied to Chriſt,
(John 2. 17.) The zeal of thine houſe hath eaten me up; and the latter
part here : for David was a type of Chriſt, and his ſufferings, of Chriſt's
ſufferings.
It is quoted, to ſhew that Chriſt was ſo far from pleaſing himſelf, that
he did in the higheſt degree diſpleaſe himſelf. Not as if his undertaking,
conſidered on the whole, were a taſk and grievance to him, for he was
very willing to it, and very cheerful in it; but in his humiliation, the
content and ſatisfačtion of natural inclination were altogether croſſed and
a p. 38.
Tenderneſs and Generoſity recommended.
ROMANS, XV.
denied. He preferred our benefit before his own eaſe and pleaſure.
This the apoſtle chooſes to expreſs in ſcripture-language; for how can
the things of the Spirit of God be better ſpoken of than in the Spirit's
own words? And in that ſcripture he alleges, “The reproaches of them
that reproached thee, fell on me.”
[1..] The ſhame of thoſe reproaches which Chriſt underwent. What-
ever diſhonour was done to God, was a trouble to the Lord Jeſus. He
was grieved for the hardneſs of people’s hearts, beheld a finful place
with ſorrow and tears. When the ſaints were perſecuted, Chriſt ſo far
diſpleaſed himſelf, as to take what was done to them as done againſt
himſelf; “ Saul, Saul, why perſecuteſt thou me 2" Chriſt alſo did him.
ſelf endure the greateſt indignities; there was much of reproach in his
* ſufferings.
t [2] The fin of thoſe reproaches which Chriſt undertook to ſatisfy
for ; ſo many underſtand it. Every fin is a kind of reproach to God,
eſpecially preſumptuous fins; now the guilt of theſe fell upon Chriſt,
when he was made Sin, that is, a Sacrifice, a Sin-offering for us. When
the Lord laid upon him the iniquities of us all, and he bore our fins in
his own body, upon the tree, they fell upon him as upon our Surety.
Upon me be the curse.
This was the greateſt piece of ſelf-diſplicency that could be : confider-
ing his infinite ſpotleſs purity and holineſs; the infinite love of the Fa-
ther to him, and his eternal concern for his Father’s glory ; nothing
could be more contrary to him, nor more againſt him, than to be made
Sin and a Curſe for us, and to have the reproaches of God fall upon
him ; eſpecially, confidering for whom he thus diſpleaſed himſelf, for |
ftrangers, enemies, and traitors; the just for the unjust, 1 Pet 3. 18.
This ſeems to come in as a reaſon, why we should bear the infirmities of
the weak. We muſt not pleaſe ourſelves, for Chriſt pleaſed not himſelf;
we muſt bear the infirmities of the weak, for Chriſt bore the reproaches
of thoſe that reproached God.
for it ; we are only called to bear a little of the trouble of it. He bore
the preſumptuous fins of the wicked ; we are called only to bear the in-
firmities of the weak.
Even Christ ; 2 yde & Xelsås. Even he who was infinitely happy in
the enjoyment of himſelf, who needed not us or our ſervices ; even he
who thought it not robbery to be equal with God, who had reaſon
enough to pleaſe himſelf, and no reaſon to be concerned, much leſs to
be croſſed for us; even he pleaſed not himſelf, even he bore our fins;
and ſhould not we be humble and ſelf-denying, and ready to confider one
another, who are members one of another 2 -
3. That therefore we muſt go and do likewiſe : For whatſoever things
were written aforetime, were written for our learning. (1.) That which
is written of Chriſt, concerning his ſelf-denial and ſufferings, is written
for our learning; he hath left us an example. If Chriſt denied himſelf,
furely we ſhould deny ourſelves from a principle of ingenuity and of gra-
titude, and eſpecially of conformity to his image. The example of
Chriſt in what he did and ſaid, is recorded for our imitation. (2.) That
which is written in the ſcriptures of the Old Teſtament, in the general, |
is written for our learning. What David hath ſaid in his own perſon,
Paul had juſt now applied to Chriſt. Now, left this ſhould look like a
straining of the ſcriptures, he gives us this excellent rule in general, that
all the ſcriptures of the Old Testament (much more thoſe of the New)
were written for our learning, and are not to be looked upon as of private
interpretation. What happened to the Old Testament ſaints, happened
to them for enſample ; and the ſcriptures of the Old Testament have
many fulfillings—The ſcriptures are left for a standing rule to us ; they
are written, that they might remain for our uſe and benefit.
First, For our learning. There are many things to be learned out of |
the ſcripture; and that is the best learning that is drawn from thoſe | our prayer muſt be, firſt for truth, and then for peace; for ſuch is the
fountains. Thoſe are the most learned, that are most mighty in the
feriptures. We must therefore labour, not only to understand the lite-
ral meaning of the ſcripture, but to learn out of it that which will do us
good; and have need of help therefore, not only to roll away the stone,
but to draw out of the water ; for in many places the well is deep, Prac-
tical obſervations are more neceſſary than critical expoſitions.
Secondly, That we through patience and comfort of the ſcriptures might
have hope. That hope which hath eternal life for its objećt, is here pro-
poſed as the end of ſcripture-learning. The ſcripture was written, that
we might know what to hope for from God, and upon what grounds,
and in what way.
This ſhould recommend the ſcripture to us, that it is a ſpecial friend
to christian hope; now the way of attaining this hope, is through pa-
tience and comfort of the ſcripture. Patience and comfort ſuppoſe
Vol. W. No. 98.
He bore the guilt of fin, and the curſe
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r
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*I*
-
trouble and forrow ; ſuch is the lot of the ſaints in this world; and were
it not ſo, we ſhould have no occaſion for patience and comfort; but
both theſe befriend that hope, which is the life of our ſouls. Patience
works experience, and experience hope, that maketh not aſhamed, ch. 5.
3, 4, 5. The more patience we exerciſe under troubles, the more hope-
fully we may look through our troubles; nothing more deſtructive to
hope than impatience. t - . . .
And the comfort of the ſcriptures, that is, that comfort which ſprings
from the word of God (that is the ſurest and ſweeteſt comfort) is like-
wiſe a great stay to hope, as it is an earnest in hand of the good hoped
for. The Spirit as a comforter, is the earnest of our inheritance.
5. Now the God of patience and conſolation, grant.
you to be like-minded one towards another, according to
Chriſt Jeſus: 6. That ye may with one mind and one
ë. glorify God, even the Father of our Lord Jeſus
Chriſt. .
The apostle having delivered two exhortations, before he proceeds te
more, intermixes here a prayer for the ſucceſs of what he had ſaid.
Faithful ministers water their preaching with their prayers, becauſe who-
ever ſows the ſeed, it is God that gives the increaſe. We can but
º to the ear, it is God’s prerogative to ſpeak to the heart. Ob-
erve,
[1..] The title he gives to God; the God of patience and conſolation :
who is both the author and the foundation of all the patience and conſo-
lation of the ſaints, from whom it ſprings, and on whom it is built. He
gives the grace of patience, he confirms and keeps it up as the God of
conſolation ; for the comforts of the Holy Ghost help to ſupport be-
lievers, and to bear them up with courage and cheerfulneſs under all their
afflićtions. When he comes to beg the pouring out of a ſpirit of love
and unity, he addreſſeth himſelf to God, as the God of patience and con-
ſolation; that is, 1. As a God that bears with us, and comforts us ; is
not extreme to mark what we do amiſs, but is ready to comfort them
that are cast down ; to teach us ſo to testify our love to our brethren,
and by theſe means to preſerve and maintain unity, by being patient one
with another, and comfortable one to another. Or, 2. As a God that
gives us patience and comfort. He had ſpoken," (v. 4.) of patience and
comfort of the ſcriptures; but here he looks up to God, as the God of
patience and conſolation, it comes through the ſcripture as the conduit-
pipe, but from God as the fountain-head. The more patience and com-
fort we receive from God, the better diſpoſed we are to love one an-
other. Nothing breaks the peace more than an impatient, and peeviſh,
and fretful, melancholy temper.
[2.] The mercy he begs of God: “Grant you to be like-minded one
towards another, according to Jeſus Chriſt.” (1.) The foundation of
love and peace is laid in like-mindedneſs; a conſent in judgment, as far
as you have attained ; or, however, a concord and agreement in affec-
tion. To mind the ſame thing, all occaſions of difference removed,
and all quarrels laid afide. |...} This like-mindedneſs muſt be ac-
cording to Chriſt Jeſus, according to the precept of Chriſt, the royal
law of love, according to the pattern and example of Chriſt, which he
had propounded to them for their imitation, v. 3. Or, let Chriſt Jeſus
be the centre of their unity; agree in the truth, not in any error. . It
was a curſed concord and harmony of thoſe who were of one mind to
give their power and ſtrength to the beaſt, (Rev. 17. I 3.) that was not a
like-mindedneſs according to Chriſt, but againſt Chriſt; like the Babel-
builders, who were one in their rebellion, Gen. 11. 6. The method of
method of the wiſdom that is from above ; it is firſt pure, then peace-
able ; that is to be like-minded according to Chriſt Jeſus. (3.) Like-
mindedneſs among chriſtians according to Chriſt Jeſus, is the gift of
God; and a precious gift it is, for which we muſt earneſtly ſeek unto
him. He is the Father of ſpirits, and faſhioneth the hearts of men alike,
(Pſ. 33. 15.) opens the underſtanding, ſoftens the heart, ſweetens the af.
fećtions, and gives the grace of love, and the Spirit as a Spirit of love,
to thoſe that aſk him. We are taught to pray, that the will of God
may be done on earth as it is done in heaven, now, there it is done unani-
mouſly among the angels, who are one in their praiſes and ſervices; and
our défire muſt be, that the ſaints on earth may be ſo too.
3. The end of his deſire: That God may be glorified, v. 6. This
is his plea with God in prayer, and is likewiſe an argument with them to
endeavour it. We ſhould have the glory of God in our eye in every
4. E.
*
A. D. 58. * -
prayer; therefore our firſt petition, as the foundation of all the reſt,
muſt be, Hallowed be thy name. \
Like-mindedneſs among chriſtians, is in order to our glorifying of
God. *
1. With one mind and one mouth. It is deſirable, that chriſtians
ſhould agree in every thing, that ſo they may agree in this, to praiſe
God together. It tends very much to the glory of God, who is one,
and his name one, when it is ſo. It will not ſuffice, that there be one
mouth, but there muſt be one mind; for God looks at the heart ; nay,
there will hardly be one mouth, where there is not one mind ; and God
will ſcarce be glorified, when there is not a ſweet conjunction of both,
One mouth in confeſſing the truths of God, in praiſing the name of
God; one mouth in common converſe, not jarring, biting, and devour-
ing one another; one mouth in the ſolemn aſſembly; one ſpeaking, but
all joining.
[2.] As the Father of our Lord Jesus Christ. This is his New-
Teſtament ſtyle. God muſt be glorified as he has now revealed himſelf
in the face of Jeſus Chriſt ; according to the rules of the goſpel, and
with an eye to Chriſt, in whom he is our Father. The unity of chriſ-
tians glorifies God as the Father of our Lord Jeſus Chriſt ; becauſe it
as a kind of counter-part or repreſentation of the oneneſs that is between
the Father and the Son. We are warranted ſo to ſpeak of it, and with
that in our eye to defire it, and pray for it, from John 17. 21. “That
they all may be one, as thou, Father, art in me, and I in thee : a high
expreſſion of the honour of the ſweetneſs of the ſaints’ unity. And it
follows, “ That the world may believe that thou haſt ſent me;” and ſo
God may be glorified as the Father of our Lord Jeſus Chriſt.
7. Wherefore receive ye one another, as Chriſt alſo re-
ceived us, to the glory of God, 8. Now I ſay, that Jeſus
Chriſt was a miniſter of the circumciſion for the truth of
God, to confirm the promiſes made unto the fathers : 9.
And that the Gentiles might glorify God for his mercy;
as it is written, For this cauſe I will confeſs to thee among
the Gentiles, and ſing unto thy name. 10. And again he
faith, Rejoice ye Gentiles, with his people. 11. And
again, Praiſe the Lord, all ye Gentiles, and laud him, all
ye people. , 12. And again Eſaias faith, There ſhall be a
root of Jeſſe, and he that ſhall riſe to reign over the Gen-
tiles; in him ſhall the Gentiles truſt.
The apoſtle here returns to his exhortation to christians. What he
ſays here, (v. 7.) is to the ſame purpoſe with the former ; but the repe-
tition ſhews how much the apostle’s heart was upon it.
Receive one another into your affection, into your communion, and
ROMANS, XV.
Exhortations to Candour.
First, Christ hath received us to the glory of God. The end of our
reception by Christ is, that we might glorify God in this world, and be
glorified with him in that to come. It was the glory of God, and our
glory in the enjoyment of God, that Chriſt had in his eye, when he con:
deſcended to receive us. We are called to an eternal glory by Chriſt
Jeſus, John 17. 24. See to what he received us, to a happineſs tranſcend-
ing all comprehenſion ; ſee for what he received us, for his Father’s
glory; he had that in his eye in all the inſtances of his favour to us.
Secondly, We muſt receive one another, to the glory of God. That
muſt be our great end in all our actions, that God may be glorified ; and
nothing doth more conduce to that, than the mutual love and kindneſs
into your common converſation, as there is occaſion. He had exhorted
the ſtrong to receive the weak, (ch. 14. 1.) here, receive one another,
for ſometimes the prejudices of the weak christian make him ſhy of the
strong, as much as the pride of the strong christian makes him ſhy of
the weak; neither of which ought to be. Let there be a mutual em-
bracing among christians. Thoſe that have received Christ by faith,
must receive all christians by brotherly love ; though poor in the world,
though perſecuted and deſpiſed, though it may be matter of reproach
and danger to you to receive them ; though in the leſs weighty matters
of the law they are of different apprehenſions; though there may have
been occaſion for private piques ; yet laying aſide theſe, and the like con-
fiderations, receive ye one another.
Now, the reaſon why christians must receive one another, is taken as
before from the condeſcending love of Christ to us. As Christ also re-
ceived us, to the glory of God. Can there be a more cogent argument
Hath Christ been ſo kind to us, and ſhall we be unkind to thoſe that are
his 2 Was he ſo forward to entertain us, and ſhall we be backward to
entertain our brethren : Christ has received us into the nearest and
dearest relations to himſelf; hath received us into his fold, into his fa-
mily, into the adoption of ſons, into a covenant of friendſhip, yea into a
marriage-covenant with himſelf; hath received us, though we were
strangers and enemies, and had played the prodigal, into fellowſhip and
communion with himſelf.
Thoſe words, to the glory of God, may refer both to Christ’s receiving
us, which is our pattern ; and to our receiving one another, which is our
of thoſe that profeſs religion : compare v. 6. “That ye may with one .
mind, and one mouth, glorify God.” -
That which was a bone of contention among them, was a different ap-
prehenſion about meats and drinks, which took riſe in diſtinčtion be-
tween Jews and Gentiles. Now to prevent and make up this differ-
ence, he ſhews how Jeſus Chriſt hath received both Jews and Gentiles;
in him they are both one, one new man, Eph. 2. 14... 16. Now it is a
rule; qua, conveniunt in aliquo tertio inter se conveniunt. Thoſe that
agree in Chriſt, who is the Alpha and the Omega, the firſt and the laſt,
and the great Centre of unity, may well afford to agree among them-
ſelves. This coaleſcence of the Jews and Gentiles in Chriſt and chriſ-
tianity, was a thing that filled and affected Paul ſo much, that he could
not mention it without ſome enlargement and illuſtration.
1.] He received the Jews, v. 8. Let not any think hardly or
ſcornfully therefore of thoſe that were originally Jews, and ſtill, through
weakneſs, retain ſome ſavour of their old Judaiſm ; for,
(1.) Jesus Christ was a minister of the circumcision. That he was a
miniſter, a ſervant, ſpeaks his great and exemplary condeſcenſion, and
puts an honour upon the miniſtry: but that he was a miniſter of the cir-
cumciſion, was himſelf circumciſed, and made under the law, and did in
his own perſon preach the goſpel to the Jews, who were of the circum-
ciſion; this makes the nation of the Jews more confiderable, than other-
wife they appear to be. Chriſt converſed with Jews, bleſſed them,
looked upon himſelf as primarily ſent to the lost sheep ºf the house of
Israel, laid hold of the seed of Abraham, Heb. 2. 26., marg. , and by
them, as it were, catched at the whole body of mankind : Chriſt’s per-
ſonal miniſtry was appropriated to them, though the apoſtles had their
commiſſion enlarged.
(2.) He was ſo for the truth of God. That which he preached to
then was the truth ; for he came into the world to bear witneſs to the
| truth, (John 18. 37.) and he is himſelf the truth, John 14. 6. Or, for
the truth of God, that is, to make good the promiſes given to the pa-
triarchs, concerning the ſpecial mercy God had in ſtore for their ſeed.
It was not for the merit of the Jews, but for the truth of God, that
they were thus diſtinguiſhed ; that God might approve himſelf true to
this word which he had ſpoken.
To confirm the promises made unto the fathers. The beſt confirmation
of promiſes is the performance of them. It was promiſed, that in the
ſeed of Abraham all the nations of the earth ſhould be bleſſed ; that
Shiloh ſhould come from between the feet of Judah ; that out of Iſrael
ſhould proceed he that ſhould have the dominion ; that out of Sion ſhould
go forth the law; and many the like. There were many intermediate
providences, which ſeemed to weaken thoſe promiſes: providences which
threatened the fatal decay of that people: but when Meſſiah the prince
appeared in the fulneſs of time, as a miniſter of the circumciſion, all theſe
promiſes were confirmed, and the truth of them was made to appear ;
for in Chriſt all the promiſes of God, both thoſe of the Old Teſtament,
and thoſe of the New, are Yea, and in him Amen. Underſtanding by
| the promiſes made unto the fathers the whole covenant of grace, darkly
adminiſtered under the Old Teſtament, and brought to a clearer light
now under the goſpel; it was Chriſt’s great errand to confirm that
covenant, Dan. 9. 12. He confirmed it by ſhedding the blood of the
Covenant.
[2.] He received the Gentiles likewiſe. This he ſhews, v. 9...12.
(1.) Obſerve Chriſt’s favour to the Gentiles, in taking them in to
praiſe God, the work of the church on earth, and the wages of that in
heaven. One deſign of Chriſt was, that the Gentiles likewiſe might be
pračtice according to that Pattern.
|
converted; that they might be one with the Jew, in Chriſt’s myſtical
body. A good reaſon why they ſhould not think the worſe of any
chriſtian for his having been formerly a Gentile; for Chriſt hath re-
ceived him. He invites the Gentiles, and welcomes them. Now ob-
ſerve how their converſion is here expreſſed; “That the Gentiles might
glorify God for his mercy ;” a periphrafis of converſion.
&
A. D. 58.
Exhortations to ſundry Duties.
ROMANS, XV.
1. They ſhall have matter for praiſe, even the mercy or God. Con-
ſidering the miſerable and deplorable condition that the Gentile world
was in, the receiving of them appears more as an act of mercy, than the
receiving of the Jews. * -
They that were Lo-ammi, not a people, were Loruhamah, not ob-
taining mercy, Hoſ. 1.6, 9.-42. 23. The greateſt mercy of God to
any people is the receiving of them into covenant with himſelf; and it
is good to take notice of God’s mercy in receiving us. f
2. They ſhall have a heart for praiſe. They ſhall glorify God for
his mercy. Unconverted finners do nothing to glorify God; but con-
verting grace works in the ſoul a diſpoſition to ſpeak and do all to the
glory of God. God intended to reap a harveſt of glory from the Gen.
tiles, who had been ſo long turning his glory into ſhame.
(2.) The fulfilling of the ſcriptures in this. The favour of God to
the Gentiles, was not only mercy, but truth ; though there were not
promiſes direétly to them, as to the fathers of the Jews; yet there were
many prophecies concerning them, which related to the calling of them,
and the embodying of them in the church; ſome of which he mentions,
becauſe it was a thing that the Jews were hardly perſuaded to believe.
Thus by referring them to the Old Testament he labours to qualify
their diſlike of the Gentiles, and ſo to reconcile the parties at va.
Flåll C6's e
1. It was foretold that the Gentiles ſhould have the goſpel preached
to them, “I will confeſs to thee among the Gentiles,” v. 9. that is,
thy name ſhall be known and owned in the Gentile world ; there ſhall
goſpel-grace and love be celebrated. This is quoted from Pſ. 18.49.
I will give thanks unto thee, O Lord, among the heathen. A thankful ex-
plication and commemoration of the name of God, is an excellent means
of drawing others to know and praiſe God. Chriſt, in and by his apoſ-
tles and miniſters, whom he ſent to diſciple all nations, did confeſs to God
among the Gentiles. The exaltation of Christ, as well as the converſion
of ſinners, is ſet forth by the praiſing of God. Christ’s declaring God’s
name to his brethren is called his praiſing of God in the midſt of the
congregation, Pſ. 22, 22. -
Taking theſe words as ſpoken by David, they were ſpoken when he
was old and dying, and he was not likely to confeſs to God among the Gen-
tiles: but when David’s pſalms are read and ſung among the Gentiles, to
the praiſe and glory of God; it may be ſaid, that David is confeſſing to
God among the Gentiles, and finging to his name. He that was the ſweet
pſalmiſt of Iſrael, is now the ſweet pſalmiſt of the Gentiles; converting
grace makes people greatly in love with David’s pſalms. Taking them
as ſpoken by Chriſt the Son of David, it may be underſtood of his ſpiri-
tual indwelling by faith in the hearts of all the praiſing ſaints.
If any confeſs to God among the Gentiles, and fing to his name, it is
not they, but Chriſt and his grace in them. I live, yet not I, but Christ
liveth in me : ſo, I praiſe, yet not I, but Chriſt in me.
2. That the Gentiles ſhould rejoice with his people, v. 10. This is
quoted from that ſong of Moſes, Deut. 32.43. Obſerve, that thoſe
who were incorporated among his people are ſaid to rejoice with his
people. No greater joy can come to any people, than the coming of the
goſpel among them in power. Thoſe Jews that retain a prejudice againſt
the Gentiles, will by no means admit them to any of their joyful feſtivi-
ties; for (ſay they) a ſtranger intermeddleth not with the joy, Pſ. 14.
10. But the partition-wall being taken down, the Gentiles are welcome
to rejoice with his people. Being brought into the church, they ſhare
in its ſufferings, are companions in patience and tribulation ; to recom-
pence which they ſhare in the joy. : -
(3.) That they ſhould praiſe God, (v. 11.) Praiſe the Lord, allye Gen-
tiles. This is quoted out of that ſhort pſalm, Pſ. 117. 1. Converting
grace ſets people a-praiſing God, furniſheth with the richeſt matter for
praiſe, and gives a heart to it. The Gentiles had been, for many ages,
praiſing their idols of wood and ſtone, but now they are brought to praiſe
the Lord; and this David in ſpirit ſpeaks of. In calling upon all the
nations to praiſe the Lord, it is intimated, that they ſhall have the know-
ledge of him. -
4. That they ſhould believe in Chriſt, (v. 12.) quoted from Iſa. 11. 10.
Where obſerve, -
Firſt, The revelation of Chriſt as the Gentiles’ King. He is here called
the root of Jeſſe, that is, ſuch a branch from the family of David, as is
the very life and ſtrength of the family ; compare Iſa. 11. I. Chriſt was
David’s Lord, and yet withal he was the Son of David, (Matth. 22.45.)
for he was the root and offspring of David, Rev. 22. 16. Chriſt, as
God, was David’s root ; Chriſt, as man, was David's offspring.
And he that ſhall riſe to reign over the Gentiles. This explains the figura-
tive expreſſion of the prophet, he shall stand for an enſign of the people.
When Chriſt roſe from the dead, when he aſcended on high, it was to .
reign over the Gentiles. - - • * - -
Secondly, The recourſe of the Gentiles to him. In him shall the Gen-
tiles trust. Faith is the ſoul’s confidence in Chriſt, and dependence on
him. ...The prophet hath it, to him shall the Gentilesſeek. The method
of faith is, firſt to ſeek unto Chriſt, as to one propoſed to us for a Sa-
viour ; and finding him able and willing to ſave, then to truſt in him.
They that know him, will truſt in him. Or, this ſeeking to him is the effect
of a truſt in him ; ſeeking him by prayer and purſuant endeavours.
We ſhall never ſeek to Chriſt, till we truſt in him. Truſt is the mother;
diligence in the uſe of means, the daughter. W -
Jews and Gentiles being thus united in Chriſt's love, why ſhould they
not be united in one another’s love : . -
13. Now the God of hope fill you with all joy and peace
in believing, that ye may abound in hope through the
power of the Holy Ghoſt. -
Here is another prayer dire&ted to God, as the God of hope; and it is,
as the former, (v. 5, 6.) for ſpiritual bleſfings. Thoſe are the beſt bleſ-
fings, and to be firſt and chiefly prayed for.
[1..] Obſerve how he addreſſeth himſelf to God, as the God of hope.
It is good in prayer to faſten upon thoſe names, titles, and attributes of
God, which are moſt ſuitable to the errand we come upon, and will beſt
ſerve to encourage our faith concerning it. Every word in the prayer
ſhould be a plea. Thus ſhould, the cauſe be ſkilfully ordered, and the
mouth filled with arguments. God is the God of hope. He is the foun-
dation on which our hope is built, and he is the builder that doth himſelf
raiſe it : he is both the obječt of our hope, and the author of it. That
hope it but fancy, and will deceive us, which is not faſtened upon God,
as the goodneſs hoped for, and the truth hoped in, and which is not of
his working in us. We have both together, Pſ. 119. 49. Thy word,
(there is God, the objećt) on which thou hast cauſed me to hope; there is
God, the author of our hope, 1 Pet. 1. 4. ,
[2.] What he aſketh of God; not for himſelf, but for them.
(1.) They might be filled with all joy and peace in believing. Joy
and peace are two of thoſe things in which the kingdom of God confiſts,
ch. 14. 17. Joy in God, peace of conſcience, both ariſing from a ſenſe
of our juſtification: ſee ch. 5. 1, 2. Joy and peace in our own boſoms
would promote a cheerful unity and unanimity with our brethren. Obſerve,
1. How definable this joy and peace is ; it is filling. Carnal joy puffs
up the ſoul, but cannot fill it ; therefore in laughter the heart is ſad.
True, heavenly, ſpiritual joy is filling to the ſoul; it hath a ſatisfaction
in it anſwerable to the ſoul’s vast and just deſires; thus doth God ſatiate
and repleniſh the weary ſoul. Nothing more than this joy, only more of
it, even the perfeótion of it in glory, is the defire of the ſoul that hath it,
Pſ. 4. 6, 7,-36. 8.—-63. 5.—65. 4. -
2. How it is attainable. (1.) By prayer. We must go to God for
it ; he will for this be inquired of. Prayer fetcheth in ſpiritual joy and
peace. (2.) By believing; that is the means to be uſed. It is vain and
flaſhy, and tranfient joy, that is the produćt of fancy; true ſubſtantial
joy is the fruit of faith. Believing, ye rejoice with joy unſpeakable, 1 Pet-
1. 8. It is owing to the weakneſs of our faith, that we are ſo much
wanting in joy and peace. Only believe ; believe the goodneſs of Christ,
the love of Christ, the promiſes of the covenant, and the joys and glories
of heaven; let faith be the ſubſtance and evidence of theſe things, and
the reſult must needs be joy and peace. - - ..
Obſerve, It is all joy and peace ; all ſorts of true joy and peace.
When we come to God by prayer, we must enlarge our deſires; we are
not straitened by him, why ſhould we be straitened in ourſelves : aſk for
all joy; open thy mouth wide, and he will fill it.
(2.) That they might abound in hope through the power ºf the Holy
Ghost. The joy and peace of believers ariſeth chiefly from their hopes.
What is laid out upon them is but little, compared with what is laid up
for them; therefore, the more hope they have, the more joy and peace
they have. We do then abound in hope, when we hope for great things
from God, and are greatly eſtabliſhed and confirmed in theſe hopes.
Christians ſhould tefire and labour after an abundance of hope, ſuch hope
as will not make aſhamed. This is through the power of the Holy
Ghost. The ſame almighty power that works grace, begets and
strengthen this hope. Our own power will never reach it and there-
fore where this hope is, and is abounding, the bleſſed Spirit must have
all the glory.
A. D. 58.
14. And I myſelf alſo am perſuaded of you, my bre.
thren, that ye alſo are full of goodneſs, filled with all
knowledge, able alſo to admoniſh one another. 15. Ne-
vertheleſs, brethren, I have written the more boldly unto
you, in ſome ſort, as putting you in mind, becauſe of the
grace that is given to me of God. 16. That I ſhould be
the miniſter of Jeſus Chriſt to the Gentiles, miniſtering
the goſpel of God, that the offering up of the Gentiles
might be acceptable, being fanétified by the Holy Ghoſt.
Here, [1..] He commends theſe chriſtians with the higheſt chara&ers
that could be. He began his epiſtle with their praiſes, Rom. 1. 8.
Tour faith is ſpoken ºf through all the world, thereby to make way for
his diſcourſe; and now he concludes with the like commendation, becauſe
formetimes he had reproved them ſharply, and to qualify them, and to part
friends. This he doth like an orator. It was not a piece of idle flattery
and compliment, but a due acknowledgment of their worth, and of the
grace of God in them. We muſt be forward to obſerve and commend
that in others which is excellent and praiſe-worthy; it is part of the
preſent recompence of virtue and uſefulneſs, and will be of uſe to quicken
others to a holy emulation. It was a great credit to the Romans to be
commended by Paul, a man of ſo great judgment and integrity, too ſkilful
to be deceived, and too honeſt to flatter. -
Paul had no perſonal acquaintance with theſe christians, and yet he
faith, he was perſuaded of their excellencies, though he knew it only
by hearſay. As we muſt not, on the one hand, be ſo fimple as to believe
every word; ſo, on the other hand, we must not be ſo wilful as to believe
nothing : but eſpecially we must be forward to believe good concerning
others; in that caſe, charity hopeth all things, and believeth all things,
and (if the probabilities be any thing strong, as here they were) is per-
ſuaded. It is ſafer to err on that hand.
Now, obſerve what it was that he commended them for.
(1.) That they were full of goodneſs; therefore the more likely to
take in good part what he had written, and to account it a kindneſs;
and not only ſo, but to comply with it, and to put it in practice; eſpe-
cially that which relates to their union, and to the healing of their differ-
ences. A good understanding of one another, and a good-will to one
another, would have put an end to strife. *
(2.) Filled with all knowledge... Goodneſs and knowledge together.
A very rare and excellent conjunction ; the head and the heart of the
new man... All knowledge, all neceſſary knowledge, all the knowledge
of thoſe things which belong to their everlasting peace.
(3) Able to admonish ºie another. To this there is a further gift
requiſite, even the gift of utterance. Thoſe that have goodneſs and
knowledge ſhould communicate what they have for the uſe and benefit
of others : 4. d. You that excel ſo much in good gifts may think you
have no need of any inſtructions of mine. It is a comfort to faithful mini-
sters, to fee their work ſuperſeded by the gifts and graces of their peo-
ple. How gladly would ministers leave off their admoniſhing work, if
people were able and willing to admoniſh one another 1 would to God,
that all the Lord’s people were prophets. But that which is every
body’s work, is nobody’s work; and therefore,
[2.] He clears himſelf from the ſuſpicion of intermeddling needleſsly
with that which did not belong to him, v. 15. Obſerve how lovingly
he ſpeaks to them : My brethren, v. 14. and again, brethren, v, 15. He
had himſelf, and taught others, the art of obliging. He calls them all
his brethren, to teach them brotherly love one to another. Probably he
wrote the more courteouſly to them, becauſe, being Roman citizens,
living near the court, they were more genteel, and cut a better figure;
and therefore Paul, who became all things to all men, was willing, by
the reſpectfulneſs of his ſtyle, to pleaſe them for their good. He ac.
knowledgeth he had written boldly in ſome ſort ; in a manner that
looked like boldneſs and preſumption, and for which ſome might perhaps
charge him with taking too much upon him. But then confider,
(1.) He did it only as their remembrancer ; as putting you in mind.
8uch humble thoughts had Paul of himſelf, though he excelled in know-
ledge, that he would not pretend to tell them that which they did not
know before ; but only to mind them of that in which they had formerly
been by others inſtructed. So Peter, 2 Pet. 1, 12. 3. 1. People com-
monly excuſe themſelves from the hearing of the word, that the miniſter
ean tell them nothing but what they knew before; if it be ſo, yet have
they not need to know it better, and to be put in mind of it 2
ROMANS, XV.
Exhortations to ſundry Duties.
(2.) He did it as the apoſtle of the Gentiles. It was in purſuance of
his office. Becauſe of the grace, (that is, the apoſtleſhip, ch. 1, 13.)
given to me of God, namely, to be the minister of Jeſus Christ to the Gen.
tiles, v. 16. Paul reckoned it a great favour, and an honour that God
had put upon him, in putting him into that office, ch. 1. 13. Now becauſe
of this grace given to him, he thus laid out himſelf among the Gentiles,
that he might not receive the grace of God in vain. , Chriſt received
that he might give; ſo did Paul : ſo have we talents which, muſt not be
buried. Places and offices muſt be filled up with duty. It is good for
miniſters to be often remembering the grace that is given unto them of
God. Minister verbies hoc age, was Mr. Perkins’ motto. Paul was a
miniſter. Obſerve here,
1. Whoſe miniſter he was ; the minister of Jeſus Chriſt, 1 Cor. 4, 1.
He is our Maſter; his we are, and him we ſerve.
2. To whom 2 To the Gentiles. So God had appointed him, (A&ts 22.
21.) ſo Peter and he had agreed, Gal. 2. 7.9. Theſe Romans were
Gentiles; Now, ſaith he, I do not thruſt myſelf upon you, or ſeek any
lordſhip over you ; I am appointed to it : if you think I am rude and
bold, my commiſſion is my warrant, and muſt bear me out.
3. What he miniſtered : the goſpel of God; miniſtering as about holy
things; ſo the word fignifies; executing the office of a Christian
priest, more ſpiritual, and therefore more excellent, than the Levitical
priesthood.
4. For what end ? That the offering up (or ſacrificing) of the Gentiles
might be acceptable, that is, that God may have the glory which would
redound to his name by the converſion of the Gentiles. Paul laid out
himſelf thus to bring about ſomething that might be acceptable to God.
Obſerve how the converſion of the Gentiles is expreſſed ; it is the offering
up of the Gentiles; it is the oblation of the Gentiles. In which the Gen-
tiles are looked upon, either, (1.) As the prieſts offering the oblation
of prayer and praiſe, and other ačts of religion. Long had the Jews
been the holy nation, the kingdom of priests ; but now the Gentiles
are become priests unto God, (Rev. 5. 10.) by their converſion to the
christian faith, conſecrated to the ſervice of God, that the ſcripture
might be fulfilled, Mal. 1. 11. In every place incenſe shall be offered, and
a pure offering. The converted Gentiles are ſaid to be made nigh, (Eph.
2. 13.) the periphrafis of prieſts. Or, (2.) The Gentiles are themſelves
the ſacrifice offered up to God by Paul, in the name of Chriſt; a living
ſacrifice, holy, acceptable to God, ch. 12. l. A ſanétified ſoul is offered
up to God, in the flames of love, upon Chriſt the altar. Paul gathered
in ſouls by his preaching, not to keep them to himſelf, but to offer them
up to God; Behold I and the children that God hath given me. And it
is an acceptable offering ; being ſanctified by the Holy Ghoſt. Paul
preached to them, and dealt with them ; but that which made them
ſacrifices to God was their ſančtification ; and that was not his work,
but the work of the Holy Ghoſt. None are acceptably offered to God,
but thoſe that are ſančtified; unholy things can never be pleaſing to the
holy God.
17. I have therefore whereof I may glory through Jeſus
Chriſt, in thoſe things which pertain to God. 18. For I
will not dare to ſpeak of any of thoſe things, which Chriſt
hath not wrought by me, to make the Gentiles obedient,
by word and deed. 19. Through mighty ſigns and won-
ders, by the power of the Spirit of God: ſo that from Je-
ruſalem and round about unto Illyricum, I have fully
preached the goſpel of Chriſt. 20. Yea, ſo have I ſtrived
to preach the goſpel, not where Chriſt was named, left I
ſhould build upon another man’s foundation, 21. But as
it is written, To whom he was not ſpoken of, they ſhall
ſee : and they that have not heard, ſhall underſtand.
The apostle here gives ſome account of himſelf and of his own affairs.
Having mentioned his ministry and apostleship, he goes on further to:
magnify his office in the efficacy of it; and to mention to the glory of
God, the great ſucceſs of his ministry, and the wonderful things that
God had done by him, for encouragement to the christian church at
Rome; that they were not alone in the profeſſion of christianity ; but
though, compared with the multitude of their idolatrous neighbours,
they were but a little flock, yet up and down the country there were
} many that were their companions in the kingdom and patience of Jeſus
A.D. 58,
Exhortations to Charity.
R OM ANS 3. XV. * ſ
Christ. It was likewiſe a great confirmation of the truth of the chriſ.
tian doćtrine, that it had ſuch strange ſucceſs, and was ſo far propagated
by ſuch weak and unlikely means ; ſuch multitudes captivated to the
obedience of Christ by the fooliſhneſs of preaching. Therefore Paul
gives them this account ; which he makes the matter of his glorying ;
not vain glory, but holy, gracious glorying: which appears by the limita-
tions. It is through Jesus Christ ; thus doth he centre all his glorying
in Christ; he teacheth us to do ſo, I Cor. 1. 31. Not unto us, Pſ.
115. 3. And it is in thºſe things which pertain to God. The converſion
of ſouls is one of thoſe things that pertain to God, and therefore is mat-
ter of Paul’s glorying ; not the things of the fleſh.
Whereof I may glory. I would rather read it thus: Therefore I have
a rejoicing in Christ Jesus (it is the ſame word that is uſed, 2 Cor. 1. 12.
and Phil. 3. 3. where it is the charaćter of the circumciſion, that they
rejoice in Chriſt Jeſus) concerning the things of God; or thoſe things that
º to God, namely, the living ſacrifices of the Gentiles, ºv. 16.
Paul would have them to rejoice with him in the extent and efficacy of
his miniſtry; of which he ſpeaks not only with the greateſt deference
poſſible to the power of Chriſt, and the effectual working of the Spirit as
all in all, but with a proteſtation of the truth of what he ſaid, v. 18. I
will not dare to ſpeak of any of thoſe things, which Christ hath wrought by
me. He would not boaſt of things without his line, nor take the praiſe
of another man’s work, as he might have done when he was writing to
diſtant ſtrangers, who could not contradićt him ; But (faith he) I dare
not do it ; a faithful man dares not lie, however he be tempted ; dares
be true, however he be terrified.
Now in this account of himſelf, we may obſerve,
[1..] His unwearied diligence and induſtry in his work. He was one
that laboured more abundantly than they all.
(1.) He preached in many places. From Jeruſalem, whence the law
went forth as a lamp that ſhineth, and round about unto Illyricum, many
hundred miles diſtant from Jeruſalem. We have in the tº: of the A&ts
an account of Paul’s travels. There we find him after he was ſent forth
to preach to the Gentiles, A&ts 13. labouring in that bleſſed work in
Seleucia, Cyprus, Pamphylia, Piſidia, and Lycaonia, A&ts 13. 14. after-
wards travelling through Syria and Cilicia, Phrygia, Galatia, Myfia,
Troas; and thence called over to Macedonia, and ſo unto Europe, Aćts
15. 16. Then we find him very buſy at Theſſalonica, Berea, Athens,
Corinth, Epheſus, and the parts adjacent; and thoſe that know the extent
and diſlance of theſe countries, will conclude Paul an ačtive man, rejoicing
as a ſtrong man to run a race. Illyricum is the country now called
Sclavonia, bordering upon Hungary. Some take it for the ſame with
Bulgaria, others for the Lower Pannonia ; however it was a great way
from Jeruſalem. Now it might be ſuſpected, that if Paul undertook ſo
much work, ſurely he did it by the halves ; , No, faith he, I have fully
preached the gospel of Christ ; gave them a full account of the truth and
terms of the goſpel; ſhunned not to declare the whole counſel of God,
A&ts 20. 27. kept back nothing that was neceſſary for them to know.
Filled the goſpel, ſo the word is : filled it as the net is filled with fiſhes
in a large draught ; or filled the goſpel, that is, filled them with the goſ.
pel. Such a change doth the goſpel make, that when it comes in power
to any place, it fills the place. Other knowledge is airy, and leaves ſouls
empty, but the knowledge of the goſpel is filling.
(2.) He preached in places that had not heard the goſpel before,
v. 20, 21. He broke up fallow ground, laid the firſt ſtone in many places,
and introduced chriſtianity there, where nothing had reigned for many
ages, but idolatry and witchcraft, and all ſorts of diaboliſm. Paul
broke the ice, and therefore muſt needs mect with the more difficulties
and diſcouragements in his work. Thoſe that preached in Judea had,
upon this account, a much eaſier taſk than Paul, who was the apoſtle of
the Gentiles : for they entered into the labours of others, John 4. 38.
Paul, being a hardy man, was called out to the hardeſt work ; there
were many inſt ućtors, but Paul was the great father ; many that wa-
tered, but Paul was the great planter. Well he was a bold man that made
the firſt attack upon the palace of the ſtrong man armed in the Gentile
would ; that firſt aſſaulted Satan’s intereſt there ; and Paul was that man:
who ventured the firſt onſet in many places, and ſuffered greatly for it.
He mentions this as proof of his apoſtleſhip ; for the office of the apoſ.
tles was eſpecially to bring in thoſe that were without, and to lay the
foundations of the New Jeruſalem ; ſee Rev. 21. 14. Not but that Paul
preached in many places, where others had been at work before him ;
but he princy, lly and mainly laid himſelf out for the good of thoſe that
ſat in darkneſs. He was in care not to build upon another man’s foun-
dation, left he ſhould thereby diſprove his apoſtleſhip, and give occaſion
Vol. V, No. 98.
to thoſe who fought occaſion to reflect upon him. He quotes a ſcripture
for this, out of Iſa. 52.15. “To whom he was not ſpoken of, they
ſhall ſee. That which had not been told them, ſhall they ſee :” ſo the
prophet hath it, much to the ſame purpoſe. This made the ſucceſs of
Paul’s preaching the more remarkable. The tranſition from darkneſs to
light is more ſenſible, than the after growth and increaſe of that light:
And commonly the great ſucceſs of the goſpel is ſo, at its firſt coming
to a place ; afterwards, people become ſermon-proof. . .
[2.] The great and wonderful ſucceſs that he had in this work. It
was effectual to make the Gentiles obedient. The deſign of the goſpel is
to bring people to be obedient ; it is not only a truth to be believed, but
a law to be obeyed. This Paul aimed at in all his travels; not his own
wealth and honour, (if he had, he had ſadly miſſed his aim) but the con-
verſion and ſalvation of ſouls; that his heart was upon, and for that he
travelled in birth again. -
Now, how was this great work wrought
(1.) Chriſt was the principal agent. He doth not ſay, which I work-
ed, but which Chriſt wrought by me, v. 18. Whatever good we do, it is
not we, but Chriſt by us that doth it; the work is his, the ſtrength his;
he is all in all, he worketh all our works, Phil. 2. 13. Iſa. 26. 12. Paul
takes all occaſions to own this, that the whole praiſe might be tranſmitted
to Chriſt.
(2) Paul was a very ačtive inſtrument : By word and deed, that is,
by his preaching, and by the miracles he wrought to confirm his doc-
trine ; or, his preaching, and his living. Thoſe miniſters are likely to
win ſouls, that preach both by word and deed ; by their converſation
ſhewing forth the power of the truths they preach. This is according
to Chriſt’s example, who began both to do and teach, Aćts 1. 11.
Through mighly ſigns and wonders ; by the power, or in the ſtrength
of ſigns and wonders. Theſe made the preaching of the word ſo effec-
tual, being the appointed means of conviction, and the divine ſeal affixed
to the goſpel-charter, Mark 16. 17, 18. Af
(3.) The power of the Spirit of God made this effectual, and crowned
all with the deſired ſucceſs, v. 19. 1. The power of the Spirit in Paul,
as in the other apoſtles, for the working of thoſe miracles. Miracles
were wrought by the power of the Holy Ghoſt, A&ts 1. 8. therefore
reproaching the miracles is called the blaſphemy againſt the Holy Ghoſt.
Or, 2. The power of the Spirit in the hearts of thoſe, to whom the word
was preached, and who ſaw the miracles, making theſe means effectual
to ſome and not to others. It is the Spirit’s operation that makes the
difference. Paul himſelf, as great a preacher as he was, with all his
mighty figns and wonders, could not make one ſoul obedient farther than
the power of the Spirit of God accompanied his labours. It was the
Spirit of the Lord of hoſts, that made thoſe great mountains plain be-
fore this Zerubbabel. This is an encouragement to faithful miniſters,
who labour under the ſenſe of great weakneſs and infirmity, that it is all
one to the bleſſed Spirit to work by many, or by thoſe that have no
power. The ſame almighty Spirit that wrought with Paul, often per-
fe&teth ſtrength in weakneſs, and ordains praiſe out of the mouth of babes
and ſucklings. This ſucceſs, which he had in preaching, is that which
he here rejoiceth in ; for the converted nations were his joy, and crown
of rejoicing : and he tells them of it, not only that they might rejoice
with him, but that they might be the more ready to receive the truths
which he had written to them, and to own him whom Chriſt had thus
ſignally owned.
22. For which cauſe alſo I have been much hindered
from coming to you. 23. But now having no more place
in theſe parts, and having a great deſire theſe many years
to come unto you ; 24. Whenſoever I take my journey
into Spain, I will come to you : for I truſt to ſee you in
my journey, and to be brought on my way thitherward
by you, if firſt I be ſomewhat filled with your company.
25. But now I go unto Jeruſalem, to miniſter unto the
ſaints. 26. For it hath pleaſed them of Macedonia and
Achaia, to make a certain contribution for the poor ſaints
which are at Jeruſalem. 27. It hath pleaſed them verily,
and their debtors they are. For if the Gentiles have been
made partakers of their ſpiritual things, their duty is alſo
to miniſter unto them in carnal things. , 28. When there-
fore I have performed this, and have ſealed to them this
4 F
Af
A.D. 58.
fruit, I will come by you into Spain. 29. And I am ſure
that when I come unto you, I ſhall come in the fulneſs of
the bleſſing of the goſpel of Chriſt.
St. Paul here declares his purpoſe to come and ſee the chriſtians at
Rome : and upon this head his matter is but common and ordinary, ap-
pointing a viſit to his friends ; but the manner of his expreſſion is graci-
ous and favoury, and very inſtructive, and for our imitation. We ſhould
learn by it to ſpeak of our common affairs in the language of Canaan.
Even our common diſcourſe ſhould have an air of grace; by that it will
appear what country we belong to. -
It ſhtuld ſeem that Paul’s company was very much deſired at Rome.
He was a man that had as many friends and as many enemies as moſt men
ever had ; he paſſed through evil report and good report. No doubt
they had heard much of him at Rome, and longed to ſee him. Should
the apoſtle of the Gentiles be a ſtranger at Rome, the metropolis of the
Gentile world 2 Why, as to this, he excuſeth it that he had not come
yet, he promiſeth to come ſhortly, and gives a good reaſon why he could
I, Ot CO me In OW. *
[1..] He excuſeth it that he never came yet. Obſerve how care-
ful Paul was to keep in with his friends, and to prevent and anticipate
any exceptions againſt him ; not as one that lorded it over God’6 herit-
3 QTCs
**i.) He aſſures them that he had a great defire to ſee them : not to
fee Rome, though it was now in its greateſt pomp and ſplendour, nor to
fee the emperor's court, nor to converſe with the philoſophers and learned
men that were then at Rome, though ſuch converſation muſt needs be
very defirable to ſo great a ſcholar as Paul was ; but to come unto you,
v. 23. a company of poor deſpiſed ſaints in Rome, hated of the world,
but loving God, and beloved of him.—Theſe were the men that Paul
was ambitious of an acquaintance with at Rome; they were the excellent
ones in whom he delighted, (Pſ. 16. 3.) and he had a ſpecial deſire to
ſee them, becauſe of the great charaćter they had in all the churches, for
faith and holineſs; they were men that excelled in virtue, and therefore
Paul was ſo defirous to come to them.
This defire Paul had had for many years, and yet could never compaſs
it. The providence of God wiſely over-rules the purpoſes and deſires of
men. God’s deareſt ſervants are not always gratified in every thing that
they have a mind to ; and yet all that delight in God have the defire of
their heart fulfilled, (Pſ. 37. 4.) though all the deſires in their heart be
not humoured. - -
(2.) He tells them, that therefore he could not come to them, becauſe
he had ſo much work cut out for him elſewhere, For which cauſe, that is,
becauſe of his labours in other countries, thence it was that he was ſo |
much hindered. God had opened a wide door for him in other places,
and ſo diverted him.
Obſerve in this, 1. The gracious providence of God converſant in a
ſpecial manner about his miniſters, caſting their lot, not according to
their contrivance, but according to his own purpoſe. Paul was ſeveral
times croſſed in his intentions; ſometimes hindered by Satan, as 2 Theſſ.
2. lé, 17. ſometimes forbidden by the Spirit, (A&ts 16. 7.) and here
diverted by other work. Man purpoſeth, but God diſpoſeth, Prov. 16.
9.—19. 21. Jer. 10. 23. Miniſters purpoſe, and their friends purpoſe
concerning them ; but God over-rules both, and orders the journeys, re-
moves, and ſettlements of his faithful miniſters, as he pleaſeth. The ſtars
are in the right-hand of Chriſt to ſhine where he ſets them. The goſpel
does not come by chance to any place, but by the will and counſel of
God. 2. The gracious prudence of Paul, in beſtowing his time and pains
there where there was moſt need. Had Paul conſulted his own eaſe,
wealth, and honour, the greatneſs of the work would never have hin-
dered him. from ſeeing Rome, but would rather have driven him thither,
where he might have had more preferment, and taken leſs pains. But
Paul ſought the things of Chriſt more than his own things; and therefore !
would not leave his work of planting churches, no not for a time to go
ſee Rome. The Romans were whole, and needed not the phyſician ſo
much as other poor places, that were fick and dying. While men and
women were every day dropping into eternity, and their precious fouls
periſhing for lack of viſion, it was no time for Paul to trifle. There was
now a gale of opportunity, the fields were white unto the harveſt ; ſuch
a ſeaſon ſlipt might never be retrieved ; the neceſſities of poor ſouls were
preſſing, and called loud, and therefore Paul muſt be buſy. . It concerns
us all to do that firſt which is moſt needful. True grace teacheth us to
prefer that which is neceſſary before that which is unneceſſary, Luke 10.
•
ROMANS, XV.
Exhortations to Charity.
41, 42. and chriſtian prudence teacheth us to prefer that which is more
neceſſary before that which is leſs ſo ; this Paul mentions as a ſufficient
ſatisfying reaſon. We muſt not take it ill of our friends, if they prefer
neceſſary work which is pleafing to God, before unneceſſary viſits and
compliments that may be pleafing to us. In this, as in other things, we
muſt deny ourſelves.
[2.] He promiſeth to come and ſee them ſhortly, v. 23, 24, 29.
Having no more place in theſe parts, namely, in Greece, where he then
was. The whole of that country being more or leſs leavened with the
ſavour of the goſpel, churches being planted in the moſt confiderable
towns, and paſtors ſettled to carry on the work which Paul had begun,
he had little more to do there. He had driven the chariot of the goſpel
to the ſea-coaſt ; and having thus conquered Greece, he is ready to wiſh
there were another Greece to conquer. Paul was one that went through
with his work, and yet then did not think of taking his eaſe, but ſets
himſelf to contrive more work, to deviſe liberal things: here was a work-
man that need not be aſhamed. Obſerve,
(1.) How he forecaſted his intended viſit. His proječt was to ſee
them in his way to Spain. It appears by this, that Paul intended a jour-
ney into Spain, to plant chriſtianity there. The difficulty and peril of
the work, the diſtance of the place, the danger of the voyage, the other
good works, (though leſs needful, he thinks) which Paul might find to
do in other places, did not quench the flame of his holy zeal for the pro-
pagating of the goſpel, which did even eat him up, and make him forget
himſelf: but it is not certain whether ever he fulfilled this purpoſe, and
went to Spain. Many of the beſt expoſitors think he did not, but was
hindered in this as he was in others of his purpoſes. He did indeed come
| to Rome, but he was brought thither a priſoner, and there was detained
two years ; and whither he went after is uncertain; but ſeveral of his
epiſtles which he wrote in priſon, intimate his purpoſe to go eaſtward, and
not towards Spain. However, Paul, foraſmuch as it was in thine heart
to bring the light of the goſpel into Spain, thou didſt well, in that it was
in thine heart, as God ſaid to David, 2 Chron. 6. 8. The grace of God
oftentimes with favour accepts the fincere intention, when the providence
of God in wiſdom prohibits the execution ; and do not we ſerve a good
Maſter then 2 Cor. 7. 12. ' 3.
Now, in his way to Spain he purpoſed to come to them. Obſerve his
prudence: It is wiſdom for every one of us to order our affairs, ſo, as
that we may do the moſt work in the leaſt time.
Obſerve how doubtfully he ſpeaks, I trust to ſee you . Not I am re-
ſolved I will, but I hope I ſhall. We muſt purpoſe all our purpoſes,
and make all our promiſes in like manner, with a ſubmiſſion to the divine
providence; not boaſting ourſelves of to-morrow, becauſe we know not
what a day may bring forth, Prov. 27. 1. James 4. 13.15.
(2.) What he expected in this intended viſit. -
1. What he expected from them. He expected they would bring him
on his way towards Spain. It was not a ſtately attendance, ſuch as princes
have, but a loving attendance, ſuch as friends give, that Paul expected.
Spain was then a province of the empire, well known to the Romans,
who had a great correſpondence with it, and therefore they might be
helpful to Paul in his voyage thither; and it was not barely the accom-
panying of him part of the way, but their furthering him in his expedi-
tion, that he counted upon : not only out of their reſpect to Paul, but
out of reſpect to the ſouls of theſe poor Spaniards that Paul was going
to preach to. It is juſtly expected from all chriſtians, that they ſhould
lay out themſelves for the promoting and furthering of every good work,
eſpecially that bleſſed work of the converſion of ſouls; which they ſhould
contrive to make as eaſy as may be to their miniſters, and as ſucceſsful as
may be to poor ſouls. • -
2. What he expected in them. To be ſomewhat filled with their com-
pany. That which Paul defired was their company and converſation.
The good company of the ſaints is very defirable and delightful. Paul
was himſelf a man of great attainments in knowledge and grace, taller by
head and ſhoulders than other chriſtians in theſe things, and yet ſee how
he pleaſed himſelf with the thoughts of good company ; for as iron ſhar-
pens iron, ſo doth a man the countenance of his friend. He intimates,
that he intended to make ſome ſtay with them, for he would be filled
; with their company ; not juſt look.at them, and away; and yet he thinks
their converſe to pleaſant, that he ſhould never have engugh of it ; it is .
but ſomewhat filled, he thought he ſhould leave them with a deſire of
more of their company. Chriſtian ſociety, rightly managed and improv-
ed, is a heaven upon earth, a comfortable earneſt of our gathering toge-.
ºther unto Chriſt at the great day. Yet obſerve it is but ſomewhat filled
in part. The ſatisfaction we have in communion with the ſaints in this
A. D. 58,
Exhortations to Charity.
ROMANS, XV.
world is but partial; we are but ſomewhat filled; it is partial, compared
with our communion with Chriſt; that, and that only, will completely
ſatisfy, that will fill the ſoul; it is partial, compared with the communion
we hope to have with the ſaints in the other world. When we ſhall fit
down with Abraham, and Iſaac, and Jacob, with all the ſaints, and none
but ſaints, ſaints made perfeót, we ſhall have enough of that ſociety, be
quite filled with that company.
3. What he expected from God with them, v. 29. He expected to
come in the fulneſs of the blºſing of the gospel of Christ. Obſerve, Con-
cerning what he expe&ted from them he ſpeaks doubtfully, “I truſt to
be brought on my way, and to be filled with your company.” Paul had
learned not to be too confident of the beſt : theſe very men ſlipped from
him afterwards, when he had occaſion to uſe them, 2 Tim. 4. 16. At my
Jirſt anſwer no man ſtood by me : none of the chriſtians at Rome; the
Lord teach us to ceaſe from man. But concerning what he expected
from God, he ſpeaks confidently : it was uncertain whether he ſhould
come or no, but I am ſure when I do come, I ſhall come in the fulneſs,
&c. We cannot expect too little from man, nor too much from God.
Now Paul expected that God would bring him to them, loaded with
bleſfings, ſo that he ſhould be an inſtrument of doing a deal of good
among them, and fill them with the bleſfings of the goſpel. Compare
ch, l. 11. That I may impart unto you ſome ſpiritual gift. The bleſfing
of the goſpel of Chriſt is the beſt and moſt defirable bleſfing. When
Paul would raiſe their expectation of ſomething great and good in his
coming, he directs them to hope for the bleſfings of the goſpel, ſpiritual
bleſfings, knowledge, and grace, and comfort. 2. There is then a happy
meeting between people and miniſters, when they are both under the
fulneſs of the bleſfing. The bleſfing of the goſpel, is the treaſure
which we have in earthen veſſels. When miniſters are fully prepared to
give out, and people fully prepared to receive this bleſfing, both are happy.
Many have the goſpel, that have not the bleſfing of the goſpel, and ſo
they have it in vain. The goſpel will not profit, unleſs God bleſs it to
us ; and it is our duty to wait upon him for that bleſſing, and for the
fulneſs of it.
[3.] He gives them a good reaſon why he could not come and ſee
them now ; becauſe he had other buſineſs upon his hands, which required
his attendance, upon which he muſt firſt make a journey to Jeruſalem,
v. 25.28. He gives a particular account of it, to ſhew that the excuſe
was real. He was going to Jeruſalem, as the meſſenger of the church’s
charity to the poor ſaints there. Obſerve what he ſaith,
(1.) Concerning this charity itſelf. And he ſpeaks of that upon this
occaſion probably to excite the Roman chriſtians to do the like, accord-
ing to their ability. . Examples are moving ; and Paul was very ingeni-
ous at begging, not for himſelf, but for others.
Obſerve,
1. For whom it was intended, for the poor ſaints which are at Jeruſa-
lem, v. 26. It is no ſtrange thing for ſaints to be poor. Thoſe whom
God favours, many times the world frowns upon ; therefore riches are
not the beſt things, nor poverty a curſe.
It ſeems the ſaints at Jeruſalem were poorer than other ſaints, either
becauſe the wealth of that people in general was now declining, as their
utter ruin was haſtening on ; and to be ſure if any muſt be kept poor, the
ſaints muſt : or, becauſe the famine that was over all the world in the
days of Claudius Caeſar, did in a ſpecial manner prevail in Judea, a dry
country; and God having called the poor of this world, the chriſtians
frmarted moſt by it. This was the occaſion of that contribution men-
tioned, A&ts 11. 28.30. Or, becauſe the ſaints at Jeruſalem ſuffered
moſt by perſecution ; for of all people the unbelieving Jews, were inve-
terate in their rage and malice againſt the Chriſtians, wrath being come
upci, them to the uttermoſt, 1 Theſſ. 2. 16. The chriſtian Hebrews are
particularly noted to have their goods ſpoiled, (Heb. 10. 34.) in confi-
deration of which this contribution was made for them. Though the
ſaints at Jeruſalem were at a great diſtance from them, yet they thus ex-
tended their bounty and liberality to them ; to teach us, as we have
ability, and as there is occaſion, to ſtretch out the hand of our charity to
all that are of the houſehold of faith, though in places diſtant from us.
Though in perſonal inſtances of poverty, every church ſhould take care
to maintain their own poor, for ſuch poor we have always with us; yet
fometimes, when more public inſtances of poverty are preſented as objećts
of our charity, though a great way off from us, we muſt extend our
bounty, as the ſun his beams ; and, with the virtuous woman, stretch
out our hands to the poor, and reach our hands to the needy, Prov. 31. 20.
2. By whom it was collected, by them of Macedonia, (the chief of
whom were the Philippians,) and Achaia, the chief of whom were the
Corinthians, two flouriſhing churches, though yet in their infancy, newly
converted to chriſtianity. “And I wiſh the obſervation did not hold, that
people were commonly more liberal at their firſt acquaintance with the
goſpel, than they were afterwards ; that as well as other inſtances of the
firſt love, and the love of the eſpouſals, being apt to cool and decay after
a while. &
It ſeems, they of Macedonia and Achaia were rich and wealthy, while
they at Jeruſalem were poor and needy; Infinite Wiſdom ordering it ſo,
that ſome ſhould have what others want, and ſo this mutual dependence
of chriſtians one upon another may be maintained. *
It pleaſed them . This intimates how ready they were to it; they were
not preſſed or conſtrained to it, but they did it of their own accord; and
how cheerful they were in it, they took a pleaſure in doing good; and
God loves a cheerful giver.
To make a certain contribution ; a communication ; in token of the
communion of ſaints and their fellow-memberſhip, as in the natural body
one member communicates to the relief, and ſuccour, and preſervation
of another, as there is occaſion. Every thing that paſſeth between chriſ-
tians, ſhould be a proof and inſtance of that common union which they
have one with another in Jeſus Chriſt.
Time was, when the ſaints at Jeruſalem were on the giving hand; very
liberal they were, when they laid their eſtates at the apoſtles feet for cha-
ritable uſes, and took ſpecial care that the Grecian widows ſhould not be
neglected in the daily miniſtration, A&ts 6. 1. And now the providence
of God had turned the ſcale, and made them neceſſitous, they found the
Grecians kind to them; for the merciful ſhall obtain mercy. We ſhould
therefore give a portion to ſeven, and alſo to eight, becauſe we know not
what evil may be on the earth, which may make us glad to be beholden
to others.
3. What reaſon there was for it, (v. 27.) And their debtors they are.
Alms are called righteouſneſs, Pſ. 112. 9. Being but ſtewards of what
we have, we owe it there where our great Maſter (by the calls of provi-
dence, concurring with the precepts of the word) orders us to diſpoſe of
it : But here there was a ſpecial debt owing ; the Gentiles were greatly
beholden to the Jews, and were bound in gratitude to be very kind to
them. From the ſtock of Iſrael came Chriſt himſelf according to the
fleſh, who is the light to lighten the Gentiles; out of the ſame ſtock came
the prophets and apoſtles, and firſt preachers of the goſpel. The Jews
having had the lively oracles committed to them, were the chriſtians li-
brary keepers; out of Sion went forth the law, and the word of the
Lord from Jeruſalem ; their political church-ſtate was diſſolved, and
they were cut off, that the Gentiles might be admitted in. Thus did the
Gentiles partake of their ſpiritual things, and did receive the goſpel of
ſalvation as it were at ſecond hand from the Jews, and therefore their
duty is, they are bound in gratitude, to miniſter unto them incarnal things;
it is the leaſt they can do ; to miniſter as unto God in holy things, ſo
the word fignifies. A conſcientious regard to God in works of charity
and almſgiving, makes them an acceptable ſervice and ſacrifice to God,
| and fruit abounding to a good account. Paul mentions this probably as
| the argument he had uſed with them to perſuade them to it; and it is an
| argument of equal cogency to other Gentile churches. g
(2.) Concerning Paul’s agency in this buſineſs. He could himſelf
| contribute nothing; filver and gold he had none, but lived upon the
kindneſs of his fiends; yet he munistered unto the ſaints, (v. 23.) by ſtir-
ring up others, receiving what was gathered, and tranſmitting it to Jeru-
ſalem. Many good works of that kind ſtand at a ſtay for want of ſome
one a&ive perſon to lead in them, and to ſet the wheels a-going.
Paul’s labour in this work is not to be interpreted as any neglect of
his preaching work; nor did Paul leave the word of God to ſerve tables;
for beſides that, Paul had other buſineſs in this journey, to viſit and con-
firm the churches, and took this by the by ; this was indeed a part of
the truſt committed to him, in which he was concerned to approve him-
ſelf faithful, Gal. 2. 10. They would that we should remember the poor.
Paul was onc that laid out himſelf to do good every way, like his Maſter,
to the bodies as well as the ſouls of people. Miniſtering to the faints is
ood work, and is not below the greateſt apoſtles.
This Paul had undertaken, and therefore he reſolves to go through
with it, before he fell upon other work, (v. 38.) When I have ſealed to
them this fruit. . He calls the alms fruit, for it is one of the fruits of
righteouſneſs ; it ſprung from the root of grace in the givers, and re-
dounded to the benefit and comfort of the receivers. And his ſealing of
it intimates his great care about it : that what was given might be kept
entire, and not embezzled, but diſpoſed of according to the defign of
| the givers. Paul was very ſolicitous to approve himſelf faithful in the
-rris.
* ent of this matter: An excellent pattern for miniſters to write
after, that the miniſtry may in nothing be blamed.
30. Now I beſeech you, brethren, for the Lord Jeſus
Chriſt's ſake, and for the love of the Spirit, that ye ſtrive
together with me in your prayers to God for me: 31.
That I may be delivered from them that do not believe in
Judea: and that my ſervice which I have for Jeruſalem
may be accepted of the ſaints: 32. That I may come unto
you with joy by the will of God, and may with you be
refreſhed. 33. Now the God of peace be with you all.
Amen.
Here we have,
[1..] St. Paul’s defire of a ſhare in the prayers of the Romans for him,
expreſſed very earneſtly, v. 30.32. Though Paul was a great apoſtle,
yet he begged the prayers of the meaneſt chriſtians, not here only, but
in ſeveral other of the epiſtles. He had prayed much for them, and this
he defires as the return of his kindneſs. . Interchanging of prayers is
an excellent token of the interchanging of loves. Paul ſpeaks like one
that knew himſelf, and would hereby teach us how to value the effeótual
fervent prayer of the righteous. How careful ſhould we be, left we do
any thing to forfeit our intereſt in the love and prayers of God’s praying
eople :
P (1.) Obſerve why they muſt pray for him ; he begs it with the greateſt
importunity. He might ſuſpect they would forget him in their prayers,
becauſe they had no perſonal acquaintance with him ; and therefore he
urged them very cloſely, and begs it with the moſt affectionate obteſta-
tions, by all that is ſacred and valuable. I beſeech you.
1. For the Lord Jesus Christ’s sake q. d. He is my maſter, I am
going about his work, and his glory is intereſted in the ſucceſs of it: If
you have any regard to Jeſus Chriſt, and to his cauſe and kingdom, pray
for me. You love Chriſt, and own Chriſt, for his ſake then do me this
kindneſs.
2. For the love of the Spirit. As a proof and inſtance of that love
which the Spirit works in the hearts of believers one to another, pray for
me; as a fruit of that communion which we have one with another by
the Spirit, though we never ſaw one another. If ever you experienced
the Spirit’s love to you, and would be found returning your love to the
Spirit, be not wanting in this office of kindneſs.
(2.) How they muſt pray for him ; that ye strive together.
1. That you strive in prayer. Thoſe that would prevail in prayer muſt
ſtrive in prayer. We muſt put forth all that is within us in that duty;
pray with fixedneſs, faith, and fervency ; wreſtle with God, as Jacob
did ; pray in praying, as Elias did, (James 5. 17.) and ſtir up ourſelves
to take hold on God, (Iſa. 64. 7.) and this not only when we are pray-
ing for ourſelves, but when we are praying for our friends; true love to
our brethren ſhould make us as earneſt for them, as the ſenſe of our own
need makes it for ourſelves.
2. That you strive together with me. When he begged their prayers
for him, he did not intend thereby to excuſe his praying for himſelf; no,
ftrive together with me, who am wreſtling with God daily, upon my own
and my friends account. He would have them to ply the ſame oar.
Paul and theſe Romans were diſtant in place, and like to be ſo, and yet
they might join together in prayer; thoſe who are put far aſunder by
the diſpoſal of God’s providence, may yet meet together at the throne
of his grace. Thoſe who beg the prayers of others muſt not negle&t to
pray for themſelves.
(3.) What they muſt beg of God for him. He mentions particulars;
for in praying both for ourſelves and for our friends, it is good to be par-
ticular. What wilt thou that I ſhall do for thee; ſo faith Chriſt when
he holds out the golden ſceptre. Though he knows our state and wants
perfeótly, he will know them from us. He recommends himſelf to their
players, with reference to three things.
1. His dangers which he was expoſed to : That I may be delivered
from them that do not believe in Judea. The unbelieving Jews were the
moſt violent enemies Paul had, and most enraged against him, and ſome
proſpect he had of trouble from them in his journey; and therefore they
must pray, that God would deliver him. We may, and must, pray against
perſecution. This prayer was anſwered in ſeveral remarkable deliver.
ances of Paul, recorded A&ts 21.—22.—23.−24.
2. His ſervices. Play, that my ſervice which I have for Jeruſalem may
ROMANS, XV, XVI. |
Salutations.
be accepted of the ſaints. Why, was there any danger that it would not
be accepted 2 Can money be otherwiſe than acceptable to the poor? Yes,
there was ſome ground of ſuſpicion in this caſe ; for Paul was the apostle
of the Gentiles; and as the unbelieving Jews looked ſpitefully at him,
which was their wickedneſs, thoſe that believed were ſhy of him upon
that account, which was their weakneſs. He doth not ſay, let them
chooſe whether they will accept it or no ; if they will not, it ſhall be
better bestowed ; but pray that it may be accepted. As God must be
fought unto for the restraining of the ill-will of our enemies, ſo alſo for
the preſerving and increaſing of the good-will of our friends; for God
hath the hearts both of the one and of the other in his hands.
3. His journey to them. To engage their prayers for him, he interests
them in his concerns, (v. 32.) That I may come unto you with joy. If his
preſent journey to Jeruſalem proved unſucceſsful, his intended journey to
Rome would be uncomfortable ; if he ſhould not do good, and proſper
in one viſit, he thought he ſhould have ſmall joy of the next. May come
with joy, by the will of God. All our joy depends upon the will of
God. The comfort of the creature is in every thing according to the
diſpoſal of the Creator.
[2] Here is another prayer of the apostle for them; (v. 33.) Now
the God of peace be with you all. Amen. The Lord of hosts, the God
of battle, is the God of peace, the author and lover of peace. He de-
ſcribes God under this title here, becauſe of the diviſions among them,
to recommend peace to them ; if God be the God of peace, let us be
men of peace. The Old Teſtament bleſſing was, Peace be with you ;
now, The God of peace be with you. They who have the fountain, can-
not want any of the streams. With you all; both weak and strong. To
diſpoſe them to a near union, he puts them all together in his prayer.
Thoſe who are united in the bleſfing of God, ſhould be united in affection
one to another.
CHAP, XVI.
Paul is now concluding this long and excellent epistle, and he doth it with a
great deal of affection. As in the main body of the epistle he appears to
have been a very knowing man, ſo in these appurtenances of it he appears
to have been a very loving man ; so much knowledge, and so much love,
is very rare, but (where it is) a very excellent and amiable composition,
jor what is heaven, but knowledge and love made perfect P It is observa-
ble, how often Paul speaks as he were concluding, and yet takes fresh
hold again: one would have thought that solemn benediction which closed
the foregoing chapter should have ended the epistle; and yet here he be-
gins again, and in this chapter he repeats the blessing, v. 20. The grace
of our Lord Jeſus Christ be with you, Amen; and yet he hath some-
thing more to say ; nay, again he repeats the blessing, (v. 25.) and yet
he hath not done : an expression of his tender love. These repeated
benedictions, which stand for valedictions, speak Paul loath to part.
Now, in this closing chapter we may observe,
I. His recommendation of one friend to the Roman christians, and his par-
ticular salutation of several among them, v. 1...16. II. A caution to
take heed of those who caused divisions, v. 17.20. III. Salutations
added from some who were with Paul, v. 21...24. IV. He concludes
with a solemn celebration of the glory of God, v. 25.27.
1. I COMMEND unto you Phebe our ſiſter, which is a
ſervant of the church which is at Cench rea: 2. That
ye receive her in the Lord, as becometh ſaints, and that
ye affiſt her in whatſoever buſineſs ſhe hath need of you :
for ſhe hath been a ſuccourer of many, and of myſelf alſo.
3. Greet Priſcilla, and Aquila my helpers in Chriſt Jeſus:
4. (Who have for my life laid down their own necks:
unto whom not only I give thanks, but alſo all the churches
of the Gentiles.) 5. Likewiſe greet the church that is in
their houſe. Salute my well-beloved Epenetus, who is the
firſt-fruits of Achaia unto Chriſt. 6. Greet Mary, who
beſtowed much labour on us. 7. Salute Andronicus and
Junia my kinſmen and my fellow-priſoners, who are of
note among the apoſtles, who alſo were in Chriſt before
me. 8. Greet Amplias my beloved in the Lord. 9. Sa-
lute Urbane our helper in Chriſt, and Stachys my beloved.
10. Salute Apelles approved in Chriſt. Salute them which
A. D. 58.
Salutations.
ROMANS, XVI.
are of Ariſtobulus' houſehold. 11. Salute Herodion my
kinſman. Greet them that be of the houſehold of Narciſ.
ſus, which are in the Lord. 12. Salute Tryphena and
Tryphoſa, who labour in the Lord. Salute the beloved
Perſis, which laboured much in the Lord. 13. Salute
Rufus choſen in the Lord, and his mother and mine, 14.
Salute Aſyncritus, Phlegon, Hermas, Patrobas, Hermes, and
the brethren which are with them. 15. Salute Philologus,
and Julia, Nereus, and his ſiſter, and Olympas, and all the
faints which are with them. 16. Salute one another with
an holy kiſs. The churches of Chriſt ſalute you.
Such remembrances as theſe are uſual in letters between friends; and
yet Paul, by the ſavourineſs of his expreſſions, ſanétifies theſe common
compliments.
[1..] Here is the recommendation of a friend, by whom (as ſome
think) this epiſtle was ſent, one Phebe, v. 1, 2. It ſhould ſeem that ſhe
was a perſon of quality and eſtate, who had buſineſs which called her to
Rome, where ſhe was a ſtranger; and therefore Paul recommends her to
the acquaintance of the chriſtians there ; an expreſſion of his true friend-
ſhip to her. Paul was as well ſkilled in the art of obliging, as moſt men.
True religion rightly received never made any man uncivil : courteſy and
chriſtianity agree well together. It was not in compliment to her, but
in fincerity, that,
(1.) He gives a very good charaćter of her.
i. As a fiſter to Paul, Phebe our ſister; not in nature, but in grace;
not in affinity or conſanguinity, but in pure chriſtianity; his own fiſter
in the faith of Chriſt ; loving Paul, and beloved of him, with a pure and
chaſte, and ſpiritual love, as a fiſter; for there is neither male nor female,
but all are one in Chriſt Jeſus, Gal. 3. 28. Both Chriſt and his apoſtles
had ſome of their beſt friends among the devout (and upon that account
honourable) women.
2. As a ſervant to the church at Cenchrea, a ſervant by oſfice, a ſtated
ſervant, not to preach the word, that was forbidden to women : but in
aćts of charity and hoſpitality. Some think ſhe was one of the widows
that miniſtered to the fick, and were taken into the church’s number,
1 Tim. 5. 9. But thoſe were old and poor, whereas Phebe ſeems to have
been a perſon of ſome account; and yet it was no diſparagement to her
to be a ſervant to the church, Probably they uſed to meet at her houſe,
and ſhe undertook the care of entertaining the miniſters, eſpecially ſtran-
gers. Every one in their place ſhould ſtrive to ſerve the church, for
therein they ſerve Chriſt, and it will turn to a good account another day.
Cenchrea was a ſmall ſea-port town adjoining to Corinth, about twelve
furlongs diſtant. Some think there was a church there diſtinét from that
at Corinth ; though, being ſo near, it is probable that the church at Co-
rinth is called the church at Cenchrea; becauſe their place of meeting
might be there, becauſe of the great oppoſition ts them in the city, A&ts
18, 12. As at Philippi they met out of the city by the water-fide, (A&ts
16. 13.) ſo the reformed church of Paris might be called the church at
Charenton where they formerly met out of the city.
3. As a succourer of many, and particularly of Paul, v. 2. She re-
lieved many that were in want and diſtreſs. A good copy for women to
write after, that have ability. She was kind to thoſe that needed kind-
neſs, intimated in her ſuccouring of them ; and her bounty was exten-
five, ſhe was a ſuccourer of many. Obſerve the gratitude of Paul in men-
tioning her particular kindneſs to him, and to myself also. Acknow-
ledgment of favours is the leaſt return we can make ; it was much to
her honour, that Paul left this upon record; for wherever this epiſtle is
read her kindneſs to Paul is told for a memorial of her.
(2.) He recommends her to their care and kindneſs, as one worthy to
be taken notice of with peculiar reſpect.
1. Receive her in the Lord ; entertain her, bid her welcome; this paſs
under Paul’s hand could not but recommend her to any chriſtian church.
Receive her in the Lord, that is, for the Lord’s ſake, receive her as a
ſervant and friend of Chriſt. As it becometh ſaints to receive ; who love
Chriſt, and therefore love all that are his, för his ſake; or, as becometh
ſaints to be received, with love and honour, and the tendereſt affection.
There may be occaſion ſometimes to improve our intereſt in our friends,
not only for ourſelves, but for others alſo ; intereſt being a price in the
hand for doing good.
2. Assist her in whatsoever business she has need of you. Whether ſhe
had buſineſs of trade, or law-buſineſs at court, is not material; however,
Vol. II. No. 31,
being a woman, a ſtranger, a chriſtian, ſhe had need of help; and Paul
engaged them to be aſſiſtant to her. It becomes chriſtians'to be helpful
one to another in their affairs, eſpecially to be helpful to ſtrangers; for
we are members one of another, and we know not what need of help
we may have ourſelves. Obſerve, Paul beſpeaks help for one that
*..." ſo helpful to many; he that watereth, ſhall be watered alſo
imſelf. g
[2.] Here are commendations to ſome particular friends among thoſe
to whom he wrote more than in any other of the epiſtles. Though the
care of all the churches came-upon Paul daily, enough to diſtraćt an ordi-
nary head; yet he could retain the remembrance of ſo many, and his
heart was ſo full of love and affection, as to ſend ſalutations to each of
them, with particular chara&ters of them, and expreſſions of love to them,
and concern for them. Greet them, salute them : Let them know, that
I remember them, and love them, and wiſh them well. There is ſome-
thing obſervable in divers of theſe ſalutations. t
(1.) Concerning Aquila and Priſcilla, a famous couple, that Paul had
a ſpecial kindneſs for. They were originally of Rome, but were baniſhed
thence by the edićt of Claudius, Aćts 18. 2. At Corinth Paul became
acquainted with them, wrought with them at the trade of tent-making ; ,
after ſome time, when the edge of that edićt was rebated, they returned
to Rome, and thither he now ſends commendations to them. He calls
them his helpers in Christ Jesus; by private inſtructions and converſe,
furthering the ſucceſs of Paul’s public preaching; one inſtance whereof
we have in their inſtructing of Apollos, Aćts 18.26. Thoſe are helpers
to faithful miniſters, that lay out themſelves in their families, and among
their neighbours, to do good to ſouls. Nay, they did not only do much,
but they ventured much for Paul; they have for my life laid down their
own necks. They expoſed themſelves to ſecure Paul, hazarded their own
lives for the preſervation of his, confidering how much better they might
be ſpared than he. Paul was in a great deal of danger at Corinth, while
he ſojourned with them ; but they ſheltered him, though they thereby
made themſelves obnoxious to the enraged multitude, A&ts 18. 12, 17.
It was a good while ago, that they had done Paul this kindneſs, and yet
he ſpeaks as ſenſibly of it as if it had been but yeſterday. To whom
(faith he) not only I give thanks, but also all the churches of the Gen-
iiles ; who were all beholden to theſe good people for helping to ſave
the life of him that was the apoſtle of the Gentiles. , Paul mentions
this to engage the chriſtians at Rome to be the more kind to Aquila
' and Priſcilla.
He ſends greeting likewiſe to the church in their house, v. 5. It
| ſeems then a church in a houſe is no ſuch abſurd thing, as ſome make it
to be. Perhaps there was a congregation of chriſtians that uſed to meet
at their houſe at ſtated times; and then no doubt it was, like the houſe
of Obed-Edom, bleſſed for the ark’s ſake. Others think, the church
was no more than a religious, pious, well-governed family, that kept up
the worſhip of God. Religion in the power of it reigning in a family
will turn a houſe into a church. And doubtleſs it had a good influence
| upon this, that Priſcilla the good-wife of the family was ſo very eminent
and forward in religion; ſo eminent that ſhe is often named first. A
virtuous woman, that looks well to the ways of her houſehold, may do
much towards the advancement of religion in a family. When Priſcilla
and Aquila were at Epheſus, though but ſojourners there, yet there alſo
had a church been in their houſe, 1 Cor. 16. 19. A truly godly man
will be careful to take religion along with him wherever he goes. When
Abraham removed his tent, he renewed his altar, Gen. 13. 18.
(2.) Concerning Epenetus, v. 5. He calls him his well-beloved.
Where the law of love is in the heart, the law of kindneſs will be in the
tongue. Endearing language ſhould paſs among chriſtians, to expreſs
love and to engage love. So he calls Amplias beloved in the Lord with
true chriſtian fove for Chriſt's ſake; and Stachys his beloved. A ſign
| Paul had been in the third heaven, he was ſo much made up of love.
| Of Epenetus it is further ſaid, that he was the first fruits of Achaia unto
Christ ; not only one of the moſt eminent believers in that country, but
one of the firſt that was converted to the faith of Chriſt ; one that was
offered up of God by Paul, as the firſt-fruits of his miniſtry there; an
earneſt of a great harveſt ; for in Corinth, the chief city of Achaia, God
had much people, Aćts 18, 10. Special reſpect is to be paid to thoſe
that ſet out early, and cope to work in the vineyard at the firſt hour,
at the firſt call. The houſehold of Stephanus is likewiſe ſaid to be
the firſt-fruits of Achaia, 1 Cor. 16, 15. Perhaps Epenetus was one
of that houſehold ; or, however, he was one of the firſt three ; not the
firſt alone, but one of the fleece of chriſtians that the region of Achaia
afforded.
4 G
|
A. D. 58. f
(8.) Concerning Mary, and ſome others who were laborious in that
which is good; induſtrious chriſtians. Mary, who bestowed much labour
on us. True love never ſlicks at labour, but takes rather a pleaſure in
it ; where there is much love, there will be much labour. Some think
this Mary had been at ſome of thoſe places where Paul was, though
now removed to Rome, and had perſonally miniſtered to him ; others
think Paul ſpeaks of her labour as beſtowed upon him, becauſe it was
beſtowed upon his friends and fellow-labourers, and he took what was
done to them as done to himſelf. He ſaith of Tryphena and Tryphoſa,
two uſeful women in their places, that they labour in the Lord, v. 12.
and of the beloved Persis, another good woman, that ſhe laboured much
in the Lord, more than others did. Among uſeful people, ſome are more
uſeful than others; abounding more in the work of the Lord.
(4.) Concerning Andronicus and Junia, v. 7. Some take them for a
man and his wife, and the original will well enough bear it ; and con-
fidèring the name of the latter, that is more probable, than that they
ſhould be two men, as others think, and brethren. Obſerve,
1. They were Paul’s couſins, a-kin to him : ſo was Herodion, v, 11.
Religion doth not take, but rectifies, ſanétifies, and improves our reſpect
to our kindred; engaging us to lay out ourſelves moſt for their good,
and to rejoice in them the more, when we find them related to Chriſt by
faith.
2. They were his fellow-priſoners. Partnerſhip in ſuffering ſometimes
doth much toward the union of ſouls and the knitting of affections. We
do not find in the ſtory of the Aćts any impriſonment of Paul before the
writing of this epiſtle, but that at Philippi, A&ts 16. 23. But Paul
was in prisons more frequent, (2 Cor. 11. 23.) in ſome of which it ſeems
he met with his friends Andronicus and Junia, yoke-fellows, as in other
things, ſo in ſuffering for Chriſt, and bearing his yoke.
3. They were of note among the apostles ; not ſo much becauſe per-
haps they were perſons of eſtate and quality in the world, as becauſe
they were eminent for knowledge, and gifts, and graces, which made
them famous among the apoſtles, who were competent judges of thoſe
things, and were endued with a ſpirit of diſcerning, not only the fincerity,
but the eminency of chriſtians.
4. Which also were in Christ before me, that is, were converted to the
chriſtian faith. In time they had got the ſtart of Paul, though he was
converted the next year after Chriſt’s aſcenſion. How ready was Paul
to acknowledge in others any kind of precedency!
(5.) Concerning Apelles, who is here ſaid to be approved in Christ,
(v. 10.) a high charaćter 1 he was one of known integrity and fincerity
in his religion, one that had been tried ; his friends and enemies had tried
him, and he was as gold. He was of approved knowledge and judgment,
approved courage and conſtancy; a man that one might truſt, and re-
poſe a confidence in.
(6.) Concerning Ariſtobulus and Narciſſus; notice is taken of their
houſehold, v. 10, 11. Thoſe of their houſehold which are in the Lord,
as it is limited, (v. 11.) that were chriſtians. How ſtudious was Paul
to leave none out of his ſalutations, that he had any knowledge of, or
acquaintance with ! Ariſtobulus and Narciſſus themſelves, ſome think
were abſent, or lately dead; others think they were unbelievers, and ſuch
as did not themſelves embrace chriſtianity ; ſo Pareus : and ſome think
this Narciſſus was the ſame with one of that name, who is frequently men-
tioned in the life of Claudius, as a very rich man that had a great family,
but very wicked and miſchievous. It ſeems then there were ſome good
ſervants, or other retainers, even in the family of a wicked man ; a com-
mon caſe, 1 Tim. 6. 1. compare v. 2. The poor ſervant called and
choſen, and faithful ; while the rich maſter was paſſed by, and left to
periſh in unbelief; even ſo, Father, becauſe it ſeemed good unto thee.
(7.) Concerning Rufus, (v. 13.) chosen in the Lord. He was a choice
..chriſtian, whoſe gifts and graces did evidence that he was eternally choſen
in Chriſt Jeſus. He was one of a thouſand for integrity and holineſs.
And his mother and mine ; his mother by nature, and mine by chriſtian
love, and ſpiritual affection; as he calls Phebe his fifter, and teacheth
Timothy to treat the elder women as mothers, 1 Tim. 5. 2. This good
woman upon ſome occaſion or other had been as a mother to Paul in
caring for him, and comforting of him, and Paul here gratefully owns it,
and calls her mother.
8.) Concerning the reſt this is obſervable, that he ſalutes the “bre-
thren which are with them,” (v. 14.) and the “ ſaints which are with
them,” (v. 15.) with them in family-relations, with them in the bond of
chriſtian communion. It is the good property of ſaints to delight in
being together; and Paul thus joins them together in his ſalutations, to
endear them one to another. Left any ſhould find themſelves aggrieved,
ROMANS, XVI.
Jences.
Exhortations to unity.
as if Paul had forgotten them, he concludes with the remembrance of
the reſt, as brethren and ſaints, though not named. In chriſtian con-
gregations there ſhould be leſſer ſocieties linked together in love and con-
verſe, and taking opportunities of being often together. Among all
theſe to whom Paul ſends greeting, here is not a word of Peter; which
gives occaſion to ſuſpect that he was not biſhop of Rome, as the Papiſts
ſay he was ; for if he was, we cannot but ſuppoſe him refident; or how-
ever, how could Paul write ſo long an epiſtle to the chriſtians there, and
take no notice of him :
Lastly, He concludes with the recommendation of them to the love
and embraces one of another. Salute one another with a holy Kiss. Mutual
ſalutations as they expreſs love, ſo they increaſe and ſtrengthen love, and
endear chriſtians one to another: therefore Paul doth here encourage
the uſe of them, and only dire&ts that they be holy ; a chaſte kiſs, in op-
poſition to that which is wanton and laſcivious, a fincere kiſs in oppoſition
to that which is treacherous and diſſembling, as Judas’, when he betrayed
Chriſt with a kiſs. He adds in the cloſe a general ſalutation to them
all in the name of the churches of Chriſt, v. 16. The churches of Christ
salute you, that is, the churches which I am with, and which I am uſed,
to viſit perſonally, as knit together in the bonds of the common chriſti-
anity, deſire me to teſtify their affection to you, and good wiſhes for you.
This is one way of maintaining the communion of ſaints.
17. Now I beſeech you, brethren, mark them which
cauſe diviſions and offences, contrary to the doćtrine which
ye have learned ; and avoid them... 18. For they that
are ſuch, ſerve not our Lord Jeſus Chriſt, but their own
belly; and by good words and fair ſpeeches deceive the
hearts of the ſimple. 19. For your obedience is come
abroad unto all men... I am glad therefore on your be.
half: but yet I would have you wiſe unto that which is
good, and ſimple concerning evil. 20. And the God of
peace ſhall bruiſe Satan under your feet ſhortly. The
grace of Our Lord Jeſus Chriſt be with you. Amen.
The apoſtle having endeavoured, by his endearing ſalutations, to unite
them together, it was not improper to ſubjoin a caution to take heed of
thoſe whoſe principles and pračtices were deſtructive to chriſtian love.
And we may obſerve,
[1..] The caution itſelf, which is given in the moſt obliging manner
that could be ; I beseech you, brethren. He doth not will and com-
mand, as one that lorded it over God’s heritage ; but for love's ſake,
beſeeches. How earnest, how endearing, are Paul’s exhortations ! He
teaches them,
(1.) To ſee their danger; Mark them, which cause divisions and of:
Our Master had himſelf foretold, that diviſions and offences
would come; but had entailed a woe on thoſe by whom they come,
Matth, 18. 7. and against ſuch we are here cautioned. Thoſe who
burden the church with dividing and offending impoſitions, who uphold
and enforce thoſe impoſitions, who introduce and propagate dividing and
offending motions which are erroneous or justly ſuſpected, who out of
pride, ambition, affectation of novelty, or the like, cauſeleſsly ſeparate
from their brethren, and by perverſe diſputes, cenſures, and evil ſur-
mifings, alienate the affections of christians one from another ; theſe
cauſe diviſions and offences contrary to or different from (for that alſo
is implied) the doctrine which we have learned. Whatever varies from
the form of ſound doćtrine which we have in the ſcriptures, opens the
door to diviſions and offences. If truth be once deſerted, unity and peace
will not last long.
Now, mark thoſe that thus cauſe diviſions ; obſerve them, the method
they take, the end they drive at. . There is need of a piercing, watchful
eye, to diſcern the danger we are in from ſuch people; for commonly the
pretences are plauſible, when the projećts are very pernicious. Do not
| look only at the diviſions, and offences, but run up thoſe streams to the
fountain, and mark thoſe that cauſe them ; and eſpecially that in them
which doth cauſe theſe diviſions and offences: thoſe lusts on each ſide,
from whence come theſe wars and fightings. A danger diſcovered, is
half prevented.
(2.) To ſhun it, and avoid them. Shun all unneceſſary communion
and communication with them, lest you be leavened and infected by them.
Do not strike in with any dividing interests, nor embrace any of thoſe
A. D. 53,
Exhortations to unity.
ROMAN3, XVI.
principles or praćtices which are deſtrućtive to christian love and charity,
or to the truth which is according to godlineſs. Their word will eat
as doth a canker. Some think he doth eſpecially warn them to take
heed of the Judaizing teachers, who, under the covert of the chriſtian
name, kept up the Moſaical ceremonies, and preached the neceſſity of
them ; who were induſtrious in all places to draw diſciples after them ;
and whom Paul, in moſt of his epiſtles, cautions the churches to take
heed of.
[2.] The reaſons to enforce this caution.
(1.) Becauſe of the pernicious policy of theſe ſeducers, v. 18. The
worſe they are, the more need we have to watch againſt them. Now,
obſerve his deſcription of them in two things:
1. The maſter they ſerve; not our Lord Jesus Christ ; though they
call themſelves chriſtians, they do not ſerve Chriſt, do not aim at his
glory, promote his intereſt, or do his will, whatever they pretend. How
many are there, who call Chriſt Maſter and Lord, that are far from ſerv-
ing him But they ſerve their own belly, that is, their carnal, ſenſual,
ſecular intereſts; it is ſome baſe luſt or other that they are pleaſing ;
pride, ambition, covetouſneſs, luxury, laſciviouſneſs; theſe are the de-
ſigns which they are really carrying on ; their God is their belly, Phil.
3. 19. What a baſe maſter do they ſerve, and how unworthy to come
in competition with Chriſt, that ſerve their own bellies, that make gain
their godlineſs, and the gratifying of a ſenſitive appetite the very ſcope
and buſineſs of their lives, to which all other purpoſes and deſigns muſt
truckle and be made ſubſervient
2. The method they take to compaſs their deſign : By good words
and fair speeches they deceive the hearts of the ſimple. Their words and
fpeeches have a ſhew of holineſs and zeal for God; it is an eaſy thing
to be godly from the teath outward; and a ſhew of kindneſs and love
to thoſe, into whom they inſtil their corrupt doćtrines, ſpeaking them fair
when they intend them the greateſt miſchief. Thus by good words and
fair ſpeeches the ſerpent beguiled Eve. Obſerve, They corrupt their
heads by deceiving their ‘hearts; pervert their judgments by a ſly in-
ſinuating of themſelves into their affections. We have great need there-
fore to keep our hearts with all diligence, eſpecially when ſeducing ſpirits
are abroad.
(2.) Becauſe of the peril we are in, through our proneneſs and apt-
neſs to be inveigled and enſnared by them ; for your obedience is come
abroad unto all men ; you are noted in all the churches for a willing,
tractable, complying people. And,
1. Therefore, becauſe it was ſo, theſe ſeducing teachers would be the
more apt to aſſault them ; the devil and his agents have a particular ſpite
at flouriſhing churches and flouriſhing ſouls. The ſhip that is known to
be richly laden, is moſt expoſed to privateers ; the adverſary and enemy
covet ſuch a prey; therefore look to yourſelves, 2 John, v. 8. The
falſe teachers hear that you are an obedient people, and therefore they
will be likely to come among you, to ſee if you will be obedient to them.
It hath been the common policy of ſeducers, to ſet upon thoſe who are
ſoftened by convićtions, and begin to inquire what they ſhall do, becauſe
ſuch do moſt eaſily receive the impreſſions of their opinions. Sad ex-
perience witneſſeth, how many who have begun to aſk the way to Zion
with their faces thitherward, have fatally ſplit upon this rock ; which
ſpeaks it much to be the duty of miniſters, with a double care, to feed
the lambs of the flock, to lay a good foundation, and gently to lead thoſe
that are with young.
2. Though it were ſo, yet they were in danger from theſe ſeducers.
This Paul ſuggeſts with a great deal of modeſty and tenderneſs ; not as
one ſuſpicious of them, but as one ſolicitous for them. Your obedience
is come abroad unto all men ; we grant that, and rejoice in it, I am glad
therefore on your behalf. Thus doth he infinuate their commendation,
the better to make way for the caution. A holy jealouſy of our friends
may very well confiſt with a holy joy in them. ...You think yourſelves a
very happy people, and ſo do I too; but for all that, you muſt not be
ſecure ; I would have you wise unto that which is good, and simple concern-
ing evil. You are a willing good-natured people ; but you had beſt take
heed of being impoſed upon by thoſe ſeducers. A pliable temper is
good, when it is under good condućt ; but, otherwiſe it may be very
enſnaring; and therefore he gives two general rules.
First, To be wiſe unto that which is good, that is, to be ſkilful and
intelligent in the truths and ways of God. Be wiſe to try the ſpirits, to
prove all things, and then to hold faſt that only which is good. There
is need of a great deal of wiſdom in our adherence to good truths, and
good duties, and good people, left in any of theſe we be impoſed upon
and deluded. Be ye therefore wiſe as ſerpents, Matth. 10, 16. wiſe to
|
diſcern that which is really good from that which is counterfeit, wiſe
to diſtinguiſh things that differ, to improve opportunities. While we are
in the midſt of ſo many deceivers, we have great need of that wiſdom of
the prudent, which is to underſtand his way, Prov. 14.8. f
Secondly, To be fimple concerning evil; ſo wiſe as not to be deceived,
and yet ſo fimple as not to be deceivers. It is a holy ſimplicity, not to
be able to contrive, or palliate, or carry on any evil defign ; harmleſs,
unmixed, inoffenſive. In malice be ye children, 1 Cor. 14. 20. The
wiſdom of the ſerpent becomes christians, but not the ſubtlety of the old
ſerpent. We muſt withal be harmless as doves. That is a wiſely fimple
man, that knows not how to do any thing againſt the truth.
Now, Paul was the more ſolicitous for the Roman church, that that
might keep its integrity, becauſe it was ſo famous; it was a city upon a
hill, and many eyes were upon the chriſtians there, ſo that an error pre-
vailing there would be a bad precedent, and have an ill influence upon
other churches. As indeed it hath ſince proved in fact; the great apoſ.
taſy of the latter days taking its riſe from that capital city. The errors
of leading churches are leading errors. When the biſhop of Rome fell
as a great star from heaven, Rev. 8. 10. His tail drew a third part of
the stars after him, Rev. 12.4.
(3.) Becauſe of the promiſes of God, that we ſhould have vićtory at
laſt : which is given to quicken and encourage, not to ſuperſede our
watchful cares and vigorous endeavours. It is a very ſweet promiſe,
v. 20. The God of peace shall bruise Satan under your feet.
1. The titles he gives to God; the God of peace, that is, the author
and giver of all good. When we come to God for ſpiritual vićtories, we
muſt not only eye him as the Lord of hoſts, whoſe all power is, but as
the God of peace, a God at peace with us, ſpeaking peace to us, work-
ing peace in us, creating peace for us. Vićtory comes from God more
as the God of peace, than as the God of war; for in all our conflićts,
peace is the thing we muſt contend for. God, as the God of peace, will
reſtrain and vanquiſh all thoſe that cauſe diviſions and offences, and ſo
break and diſturb the peace of the church.
2. The bleſfings he expe&ts from God; a vićtory over Satan. If he
mean primarily thoſe falſe doćtrines and ſeducing ſpirits ſpoken of be-
| fore, of which Satan was the prime founder and author, yet doubtleſs it
comprehends all the other defigns and devices of Satan againſt ſouls, to
defile, diſturb, and deſtroy them ; all his attempts to keep us from the
purity of heaven, the peace of heaven here, and the poſſeſſion of heaven
hereafter. Satan tempting and troubling, acting as a deceiver and as a
deſtroyer, the God of peace will bruiſe under our feet. He had cautioned
them before againſt fimplicity : Now they being conſcious of their own
great weakneſs and folly, might think, how ſhall we wade and eſcape
theſe ſnares that are laid for us * Will not theſe adverſaries of our ſouls
be at length too hard for us? No, ſaith he, fear not ; though you cannot
overcome in your own ſtrength and wiſdom, yet the God of peace will
do it for you ; and through him that loved us, we ſhall be more than con-
querors.
First, The vićtory ſhall be complete. He shall bruise Satan under
your feet ; plainly alluding to the firſt promiſe of the Meſſiah, made in
paradiſe, (Gen. 3. 15.) that the feed of the woman ſhould break the
ſerpent’s head; which is in the fulfilling every day, while the ſaints are
enabled to reſiſt and overcome the temptations of Satan; and will be per-
fe&tly fulfilled, when, in ſpite of all the powers of darkneſs, all that be-
long to the elečtion of grace ſhall be brought triumphantly to glory.
When Joſhua had conquered the kings of Canaan, he called the captains
of Iſrael to ſet their feet upon the necks of thoſe kings, Joſh., 10. 24.
ſo will Chriſt, our Joſhua, enable all his faithful ſervants and ſoldiers to
ſet their feet upon Satan’s neck, to trample upon, and triumph over,
their ſpiritual enemies. Chriſt hath overcome for us, diſarmed the ſtrong
man armed, broken his power, and we have nothing to do but to purſue
the vićtory, and divide the ſpoil. Let this quicken us to our ſpiritual
conflićt, to fight the good fight of faith; we have to do with a con-
quered enemy, and the vićtory will be perfeót ſhortly. º
Secondly, The vićtory ſhall be ſpeedy : He ſhall do it shortly. Yet a
little while, and he that ſhall come, will come. He hath ſaid it, Behold,
I come quickly. When Satan ſeems to have prevailed, and we are ready
to give up all for gone, then will the God of peace cut the work ſhort in
righteouſneſs. It will encourage ſoldiers when they know the war will
be at an end quickly, in ſuch a vićtory. Some refer it to the happy
period of their contentions, in true love and unity; others to the period
of the church’s perſecutions, in the converſion of the powers of the em-
‘pire to chriſtianity, when the bloody enemies of the church were ſubdued
and trampled on by Conſtantine, and the church under his government.
A. D. 58,
It is rather to be applied to the vićtory, which all the ſaints ſhall have
over Satan, when they come to heaven, and ſhall be for ever out of his
reach ; together with the preſent vićtories which through grace they ob-
tain in earneſt of that. Hold out therefore, faith and patience, yet a
little while; when we are once got through the Red-ſea, we ſhall ſee our
ſpiritual enemies dead on the ſhore, and triumphantly fing the ſong of
Moſes, and the ſong of the Lamb.
To this therefore he ſubjoins the benedićtion, The grace of our Lord
Jesus Christ be with you. The good will of Christ towards you, the
good work of Chriſt in you. This will be the beſt preſervative againſt
the ſnares of heretics and ſchiſmatics, and falſe teachers. If the grace
of Christ be with us, who can be againſt us, ſo as to prevail : Be ſtrong |
only wiſe, be glory through Jeſus Chriſt for ever.
therefore in the grace, which is in Chriſt Jeſus. Paul, not only as a
friend, but as a miniſter and an apoſtle, who had received grace for
grace, thus with authority bleſſeth them with this bleſſing, and repeats
it, v. 24. *
21. Timotheus my work-fellow, and Lucius, and Jaſon,
and Soſipater, my kinſmen ſalute you. 22. I Tertius, who
wrote this epiſtle, ſalute you in the Lord. 23. Gaius
mine hoſt, and of the whole church, ſaluteth you. Eraſ.
tus the chamberlain of the city ſaluteth you, and Quartus
a brother. 24. The grace of our Lord Jeſus Chriſt be
with you all. Amen.
As the apoſtle had before ſent his own ſalutations to many of this
church, and that of the churches round him to them all ; he here adds
an affeótionate remembrance of them from ſome particular perſons, who
were now with him, the better to promote acquaintance and fellowſhip
among diſtant ſaints; and that the ſubſcribing of theſe worthy names,
known to them, might the more recommend this epiſtle. He mentions,
1. Some that were his particular friends, and probably known to the
Roman chriſtians ; Timotheus my work-fellow. Paul ſometimes calls
Timothy his ſon, as an inferior; but here he ſtiles him his work-fellow,
as one equal with him ; ſuch a reſpect doth he put upon him ; and Lu-
cius, probably Lucius of Cyrene, a noted man in the church of An-
tioch, (A&ts 13. 1.) as Jaſon was at Theſſalonica, where he ſuffered
for entertaining Paul, (A&ts 17. 5, 6.) and Sofipater, ſuppoſed to be
the ſame with Sopater of Berea, mentioned Aćts 20. 4. Theſe laſt Paul
calls his kinsmen ; not only more largely, as they were Jews, but as they
were in blood or affinity nearly allied to him. It ſeems Paul was of a
good family, that he met with ſo many of his kindred in ſeveral places.
It is a very great comfort to ſee the holineſs and uſefulneſs of our
kindred.
2. One that was Paul’s amanuenſis, v. 22. I Tertius who wrote
this epistle. Paul made uſe of a ſcribe, not out of ſtate, or idleneſs, but
becauſe he wrote a bad hand, which was not very legible, which he ex-
cuſeth, when he wrote to the Galatians with his own hand, Gal. 6. 11.
Perhaps this Tertius was the ſame with Silas; for Silas (as ſome think)
fignifies the third in Hebrew, as Tertius in Latan. Tertius either wrote
as Paul dićtated, or tranſcribed it fair over out of Paul’s foul copy. The
Ieaſt piece of ſervice done to the church, and the miniſters of the
church, ſhall not paſs without a remembrance and a recompence. It
was an honour to Tertius, that he had a hand, though but as a ſcribe,
in writing this epiſtle.
3. Some others that were of note among the chriſtians, v. 23. Gaius
mine host. It is uncertain, whether this was Gaius of Derbe, (A&ts
20. 4.) or Gaius of Macedonia, (A&ts 19. 29.) or rather Gaius of Co-
rinth, (1 Cor. 1. 14.) and whether any of theſe was he to whom John
wrote his third epiſtle. However, Paul commends him for his great hoſ-
pitality ; not only mine host, but of the whole church ; one that enter-
tained them all, as there was occaſion, opened his doors to their church-
meetings, and eaſed the reſt of the church by his readineſs to treat all
chriſtian ſtrangers that came to them.
Erastus, the chamberlain of the city, is another; he means of the city of
Corinth, whence this epiſtle was dated. It ſeems he was a perſon of ho-
nour and account, one in public place, ſteward or treaſurer: Not many
mighty, not many noble are called, but ſome are. His eſtate, and ho-
nour, and employment, did not take him off from attending on Paul, and
laying out himſelf for the good of the church, it ſhould ſeem in the work
of the miniſtry; for he is joined with Timothy, (A&ts 19. 22.) and is
mentioned 2 Tim. 4. 20. No diſparagement to the chamberlain of the
city to be a preacher of the goſpel of Chriſt. Quartus is likewiſe men-
ROMANS, XVI.
Salutations,
tioned, and called a brother; for as one is our Father, even Chriſt, ſo all
we are brethren.
25. Now to him that is of power to ſtabliſh you accord-
ing to my goſpel, and the preaching of Jeſus Chriſt, (ac-
cording to the revelation of the myſtery which was kept
ſecret ſince the world began. 26. But now is made mani-
feſt, and by the ſcriptures of the prophets according to
the commandment of the everlaſting God, made known
to all nations for the obedience of faith.) 27. To God
Amen.
Here the apoſtle ſolemnly cloſes his epiſtle with a magnificent aſcrip-
tion of glory to the bleſſed God, as one that terminated all in the praiſe
and glory of God, and ſtudied to return all to him, ſeeing all is of him,
and from him. He doth, as it were, breathe out his ſoul to theſe Ro-
mans in the praiſe of God, chooſing to make that the end of his epiſtle,
which he had made the end of his life. Obſerve here, .
[1..] A deſcription of the goſpel of God, which comes in in a paren-
theſis; having occaſion to ſpeak of it, as the means by which the power
of God ſtabliſheth ſouls, and the rule of that eſtabliſhment. To ſablish
3you according to my goſpel. Paul calls it his goſpel, becauſe he was the
preacher of it, and becauſe he did ſo much glory in it. Some think he
means eſpecially that declaration, explication, and application, of the doc-
trine of the goſpel, which he had now made in this epiſtle; but it rather
takes in all the preaching and writing of the apoſtles, among whom Paul
was a principal labourer. Through their word, (John 17. 20.) the word
committed to them. Miniſters are ambaſſadors, and the goſpel is their
embaſſy. Paul had his head and heart ſo full of the goſpel, that he
could ſcarce mention it without a digreſſion to ſet forth the nature and
excellency of it.
(1.) It is the preaching of Jeſus Chriſt. Chriſt was the preacher of it
himſelf; it began to be ſpoken by the Lord, (Heb. 2. 3.) ſo pleaſed
was Chriſt with his undertaking for our ſalvation, that he would himſelf
be the publiſher of it. Or, Chriſt is the ſubječt-matter of it; the ſum
and ſubſtance of the whole goſpel was Jeſus Chriſt, and him crucified.
We preach not ourſelves, ſaith Paul, but Chriſt Jeſus the Lord. That
which ſtabliſheth ſouls, is the plain preaching of Jeſus Chriſt.
(2.) It is the revelation of the myſtery which was kept ſecret ſince the
world began, and by the ſcriptures of the prophets—made known. The
ſubjećt-matter of the goſpel is a myſtery ; our redemption and ſalvation
by Jeſus Chriſt, in the foundation, method, and fruits of it, is, without
controverſy, a great myſtery of godlineſs, 1 Tim. 3. 16. This ſpeaks
the honour of the goſpel ; it is no vulgar common thing, hammered out
by any human wit, but it is the admirable produćt of the eternal wiſdom
and council of God, and hath in it ſuch an unconceivable height, ſuch
an unfathomable depth, as paſſeth knowledge. It is a myſtery which the
angels defire to look into, and cannot find the bottom of. And yet,
bleſſed be God, there is as much of this myſtery made plain, as will-ſuf-
fice to bring us to heaven, if we do not wilfully negle&t ſo great ſalva-
tion. Now,
1. This myſtery was kept ſecretſ'nce the world began ; It was “ wrap-
ped up in filence from etermity,” ſo ſome ; a temporious elernis ; it is no
new and upſtart notion, no late invention, but took riſe from the days of
eternity, the purpoſes of God’s everlaſting love : before the foundation
of the world was laid, this myſtery was hid in God, Eph. 3. 9. Or,
Jinee the world began, ſo we tranſlate it ; during all the times of the Old
Teſtament this myſtery was comparatively kept ſecret, in the types and
ſhadows of the ceremonial law, and the dark predićtions of the prophets,
which pointed at it ; but ſo that they could not ſtedfaſtly look to the
end of thoſe things, 2 Cor. 3. 13. Thus it was hid from ages and
generations, even among the Jews ; much more among the Gentiles that
ſat in darkneſs, and had no notices at all of it. Even the diſciples of
Chriſt themſelves, before his reſurrečtion and aſcenſion, were very much
in the dark about the myſtery of redemption, and their notion of it was
very much clouded and confuſed ; ſuch a ſecret was it for many ages.
But,
2. It is now made manifeſt. The vail is rent, the ſhadows of the
evening are done away, and life and immortality are brought to light by
the goſpel, and the Sun of righteouſneſs is riſen upon the world. Paul
doth not pretend to have a monopoly of this diſcovery, as if he alone knew
it, no, it is made manifeſt to many others.
A. D. 58.
The Apoſtle's Doxolegy. '
ROMANS, XVI,
But how is it made manifeſt by the ſºrptures of the prophets P Surely,
becauſe the event had given the beſt expoſition to the prophecies of the
Old Teſtament; being accompliſhed, they were explained. The preach-
ing of the prophets, as far as it related to this myſtery, was dark and un-
intelligible in a great meaſure, in the ages wherein they lived; but the
ſcriptures of the prophets, that which they left in writing, is now not
only made plain in itſelf, but by it this myſtery is made known to all
nations. The Old Teſtament doth not only borrow light from, but
return light to, the revelation of the New Teſtament. If the New Teſta-
ment explains the Old, the Old Teſtament, by way of requital, very much
illuſtrates the New. Thus the Old Teſtament prophets propheſy again;
now their prophecies are fulfilled before many people, and nations, and
tongues. I refer to Rev. 10. 11. which this explains. Now Chriſt
appears to have been the treaſure hid in the field of the Old Teſtament;
to him bear all the prophets witneſs. See Luke 24, 27.
3. It is manifeſted according to the commandment of the everlaſting God,
that is, the purpoſe, counſel, and decree, of God from eternity ; and the
sommiſſion and appointment given firſt to Chriſt, and then to the apoſtles,
in the fulneſs of time. They received commandment from the Father,
to do what they did in preaching the goſpel. Left any ſhould object,
Why was this myſtery kept ſecret ſo long, and why made manifeſt now 2
He reſolves it into the will of God, who is an abſolute ſovereign, and gives
not account of his natters. The commandment of the everlaſting God
was enough to bear out the apoſtles and miniſters of the goſpel in their
preaching. ſº º º tº *
The everlasting God. . This attribute of eternity is here given to God
very emphatically. (1.) He is from everlaſting ; which intimates, that
though he had kept this myttery ſecret fince the world began, and had
but lately revealed it, yet he had framed and contrived it from everlaſting:
before the worlds were. The oaths and covenants in the written word
are but the copy of that oath and covenant which was between the
Father and the Son fom eternity ; thoſe the extracts, theſe the original.
And, (2.) He is to everlaſting ; intimating the eternal continuance of
this revelation, and its eternal conſequence to us. We muſt never look
for any new revelation, but abide by this, for this is according to the
commandment of the everlaſting God. Chriſt in the goſpel is the ſame
yeſterday, to-day, and for ever. e o
4. It is made known to all nations for the obedience of faith. The ex-
tent of this revelation he often takes notice of ; that whereas hitherto in
Judah only God was known ; now Chriſt is Salvation to the ends of the
earth, to ail nations. And the defign and intention of it is very obſervable,
it is for the obedience of faith, that is, that they might believe and obey
it, receive it, and be ruled by it. The goſpel is revealed, not to be
talked of and diſputed about, but to be ſubmitted to. The obedience
of faith is that obedience which is paid to the word of faith, (ſee that
phraſe, Aéts 6.7.) and which is produced by the grace of faith. See
i.
bere what is the right faith, cven that which works in obedience; and
|
|
what is the right obedience, even that which ſprings from faith; and
what is the deſign of the goſpel to bring us to both.
[2] A doxology to that God whoſe goſpel it is ; aſcribing glory to
| him for ever, (v. 27.) acknowledging that he is a glorious God, and
|N
adoring him accordingly, with the moſt awful affections; defiring and
longing to be at this work with the holy angels, where we ſhall be doing
it to etermity. º 4.
This is praiſing God, aſcribing glory to him for ever.
Obſerve,
(1.) The matter of this praiſe. In thanking God, we faſten upon his
favours to us ; in praiſing and adoring God, we faſten upon his perfec-
tions in himſelf.
Two of his principal attributes are here taken notice of. -
1. His power; (v. 25.) To him that is of power to ſtablish us. It is no
lefs than a divine power that ſtabliſheth the ſaints. Confidering the
‘diſpoſition that is in them to fall, the induſtry of their ſpiritual enemies
that ſeek to overthrow them, and the ſhaking times into which their lot
is caſt, no leſs than an almighty power will ſtabliſh them.
That power of God, which is put forth for the eſtabliſhment of the
ſaints, is, and ought to be, the matter of our praiſe, as Jude, v. 24. To
him that is able to keep you from falling. In giving God the glory of his
power, we may, and must, take to ourſelves the comfort of it; that, what-
ever oar doubts, and difficulties, and fears may be, our God, whom we
ſerve, is of power to ſtabliſh us. See 1 Pet. 1. 5. John 10. 29.
2. His wiſdom; (v. 27.) To God only wiſe. Power to effect without
wiſdom to contrive, and wiſdom to contrive without power to effect, are
alike vain and fruitleſs; but both together, and both infinite, make a
perfeót being. He is only wiſe; not the Father only wiſe, excluſive
of the Son; but Father, Son, and Holy Ghost, three perſons, and one
God, only wiſe, compared with the creatures: Man, the wiſeſt of all the
creatures in the lower world, is born like a wild aſs’s colt ; nay, the angels
themſelves are charged with folly, in compariſon with God. He only
is perfectly and infallibly wiſe ; he only is originally wiſe, in and of him-
ſelf; for he is the Spring and Fountain of all the wiſdom of the creatures;
the Father of all the lights of wiſdom that any creature can pretend to,
(James 1. 17.) with him is strength and wiſdom; the deceived and de-
ceiver are his. *
(2.) The Mediator of this praiſe; through Jeſus Christ. To God
only wiſe, through Jeſus Christ ; ſo ſome. It is in and through Christ
that God is manifested to the world as the only wiſe God; for he is the
Wiſdom of God, and the Power of God. Or rather, as we read it, glory
through Jeſus Christ. All the glory that paſſeth from fallen man to
God, ſo as to be accepted of him, must go through the hands of the Lord
Jeſus, in whom alone it is that our perſons and performances are, or can
be, pleaſing to God. Of his righteouſneſs therefore we must make men-
tion, even of his only ; who, as he is the Mediator of all our prayers, ſo
he is, and I believe will be, to eternity, the Mediator of all our praiſes.
*
AN
IE X P O S I T I O N,
WITH
19tactical fl)bgcrbationg,
OF THE
F I R S T E P I S T L E O F ST. P A U L
TO THE p
CORINTHIANS.
m-
•ºm--
CorintII was a principal city of Greece, in that particular diviſion of it which was called Achaia.
land) that joined Peloponneſus to the reſt of Greece, on the ſouthern fide,
gulf, called Lechaum, not far from the eity, from whence they traded to Italy
called Cench rea, at a more remote diſtance, from whence they traded to Aſia.
Vol. II. No. 98.
~
—w
It was fituate on the iſthmus or (neck of
and had two ports adjoining ; one at the bottom of the Corinthian
and the weſt; the other, at the bottom of the Sinus Saronicus,
From this ſituation, it is no wonder that Corinth ſhould be a place
4. H
• A. D. 57. ** p I, CORINTHIANS, I. The Apoſtle's Salutation.
of ſo great trade and wealth. And, as affluence is apt to produce luxury of all kinds, neither is it to be wondered, if a place ſo famous for
wealth and arts, ſhould be infamous for vice. It was in a particular manner noted for fornication, inſomuch that a Corinthian woman was a pro-
verbial phraſe for a common whore, and to play the Corinthian, is to play the whore, or indulge to whoriſh inclinations. Yet in this lewd city,
did Paul, by the bleſfing of God on his labours, plant and raiſe a chriſtian church, chiefly among the Gentiles, as ſeems very probable from the
hiſtory of this matter, Aéts 18. 1...18, compared with ſome paſſages in this epiſtle, paticularly ch. 12. 2. where the apoſtle tells them, re
know that ye were Gentiles, carried away to those dumb idols, even as ye were led. Though it is not improbable, that many Jewiſh converts might
be alſo among them ; for we are told, that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Aéts 18. 8. He con-
tinued in this city near two years, as is plain from Aćts 18. 11, and 18. compared, and laboured with great ſucceſs, being encouraged by a
divine viſion, aſſuring him, God had much people in that city, Aćts 18, 9, 10. Nor did he uſe to ſtay long in a place where his miniſtry met not
with acceptance and ſucceſs.
Some time after he left them, he wrote this epiſtle to them, to water what he had planted, and rectify ſome groſs diſorders that, during his abſence,
had been introduced, partly from the intereſt ſome falſe teacher or teachers had obtained among them, and partly from the leaven of their old
maxims and manners that had not been thoroughly purged out by the chriſtian principles they entertained. And it is but too viſible how much
their wealth had helped to corrupt their manners, from the ſeveral faults for which the apoſtle reprehends them. Pride, avarice, luxury, luſt, the
natural offspring of a carnal and corrupt mind, are all fed and prompted by outward affluence. And with all theſe, either the body of this
people, or ſome particular perſons among them, are here charged by the apoſtle. Their pride diſcovered itſelf in their fidings and factions, and
the notorious diſorders they committed in the exerciſe of their ſpiritual gifts. And this vice was not wholly fed by their wealth, but by the in-
fight they had into the Greek learning and philoſophy. Some of the ancients tell us, that the city abounded with rhetoricians and philoſophers.
And theſe were men, naturally vain, full of ſelf-conceit, and apt to deſpiſe the plain doctrine of the goſpel, becauſe it did not feed the curioſity of
an inquiſitive and diſputing temper, nor pleaſe the ear with artful ſpeeches, and a flow of fine words. Their avarice was manifeſt in their law-
fuits and litigations about meum and tuum before heathen judges. Their luxury appeared in more inſtances than one, in their dreſs, in their de-
bauching themſelves even at the Lord’s table, where the rich, who were moſt faulty on this account, were guilty alſo of a very proud and criminal
contempt of their poor brethren. Their luſt broke out in a moſt flagrant and infamous inſtance, ſuch as had not been named among the Gentiles, nor
ſpoken of without deteſtation, that a man ſhould have his father’s wife, either as his wife, or ſo as to commit fornication with her. This indeed
feems to have been the fault of a particular perſon ; but the whole church were to blame that they had his crime in no greater abhorience, that
they could endure one of ſuch very corrupt morals, and ſo flagitious a behaviour among them. But their participation in his fin was yet greater,
if, as ſome of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this inceſtuous perſon. And it is plain,
from other paſſages of the epiſtle, that they were not ſo entirely free from their former lewd inclinations, as not to need very ſtrićt cautions, and
itrong arguments againſt fornication ; ſee ch. 6.9.20. The pride of their learning had alſo carried many of them ſo far, as to diſbelieve or diſ-
pute againſt the doćtrine of the reſurre&tion. It is not improbable, that they treated this queſtion problematically, as they did many queſtions
in philoſophy, and tried their ſkill by arguing it pro and con.
It is manifeſt from this ſtate of things, that there was much that &ſerved reprehenſion, and needed correótion, in this church. And the apoſtle,
under the direction and influence of the Holy Spirit, ſets himſelf to do both with all wiſdom and faithfulneſs, and with a due mixture of tender-
neſs and authority, as became one in ſo elevated and important a ſtation in the church. After a ſhort introdućtion, at the beginning of the epiſtle,
he firſt blames them for their diſcoid and fa&tions, enters into the original and ſource of them, ſhews them how much pride and vanity, and the
affectation of ſcience, and learning, and eloquence, flattered by falſe teachers, had contributed to the ſcandalous ſchiſm ; and preſcribes humility,
and ſubmiſſion to divine inſtruction, the teaching of God by the Spirit, both by external revelation and internal illumination, as a remedy for the
evils that abounded amongſt them. He ſhews them the vanity of their pretended ſcience and eloquence on many accounts. This is his buſineſs
through the firſt four chapters. In the fifth, he treats of the caſe of the inceſtuous perſon, and orders him to be put out from amongſt them.
Nor is what the ancients ſay improbable, that this incestuous perſon was a man in great esteem, and head of one party at least amongst them.
The apoſtle ſeems to tax them with being puffed up on this account, ch. 5. 2. In the fixth chapter, he blames them for their law-ſuits carried
on before heathen judges, when their diſputes about property ſhould have been amicably determined amongst themſelves ; and in the cloſe of the
chapter warns them againſt the fin of fornication, and urges his caution with variety of arguments. In the ſeventh chapter, he gives advice upon
a caſe of conſcience, which ſome of that church propoſed to him in an epiſtle, about marriage; and ſhews it to be appointed of God, as a remedy
againſt fornication, that, the ties of it were not diſſolved, though an huſband or wife continued a Heathen, when the other became a Chriſtian :
and, in ſhort, that chriſtianity made no change in men's civil ſtates and relations. He gives alſo ſome directions here about virgins, in anſwer (as
is probable) to the Corinthians’ inquiries. In the eighth, he directs them about meats offered to idols, and cautions them againſt abuſing their
chriſtian liberty. From whence he alſo takes occaſion, in the ninth chapter to expatiate a little on his own condućt upon this head of liberty;
for though he might have inſiſted on a maintenance from the churches where he miniſtered, he waved this demand, that he might make the gospel
gf Christ without charge ; and did in other things comply witn, and ſuit himſelf to, the tempers and circumſtances of thoſe among whom he la-
boured, for their good. In the tenth chapter, he diſſuades them, from the example of the Jews, againſt having communion with idolaters, by
eating of their ſacrifices; infomuch as they could not be at once partakers of the Lord’s table, and the table of devils, though they were not
bound to inquire concerning meat ſold in the ſhambles, or ſet before them at a feaſt made by unbelievers, whether it were a part of the idol ſacri-
fices or no, but were at liberty to eat without aſking queſtions. In the eleventh chapter, he gives directions about their habit in public worſhip,
blames them for their groſs irregularities and ſcandalous diſorders in receiving the Lord’s ſupper, and ſolemnly warns them against the abuſe of fo
ſacred an inſtitution: . In the twelfth chapter, he enters on the confideration of ſpiritual gifts, which were poured forth in great abundance on
this church, upon which they were not a little elated. He tells them in this chapter, that all came from the ſame original, and were all directed
to the ſame end. They iſſued from one Spirit, and were intended for the good of the church, and must be abuſed when they were not made to
miniſter to this purpoſe. Towards the cloſe, he informs them, that they were indeed valuable gifts, but he could recommend to them ſomewhat
far more excellent. Upon which he breaks out, in the thirteenth chapter, into the commendation and charaćters of charity. And then, in the
fourteenth, directs them to keep up decency and order in the churches, in the uſe of their ſpiritual gifts, in which they ſeem to have been ex-
ceeding irregular, through pride of their gifts, and a vanity of ſhewing them. The fifteenth chapter is taken up in confirming and explaining the
great doctrine of the reſurrečtion. The laſt chapter conſiſts of ſome particular advices and ſalutations; and thus the epistle cloſes.
*
w
the different success of it, with an account how admirably it was ſitted to
CHAP. I. bring glory to God, and beat down the pride and vanity of man, v. 17,
to the end.
In this chapter, we have, I. The prºſace or introduction to the whole epistle,
v. 1...10, 14. One principal occasion of writing is hinted, that is, their -:
divisions, and the original of them, v, io...is III. An account of 1. Pºiº called to be an apoſtle of Jeſus Chriſt, through
Paul’s ministry among them, which was principally preaching the gos- the will of God, and Soſthenes Our brother, 2.
pe, v. 13.17. 1/. The manner wherein he preached the gospel, and || Unto the church of God which is at Corinth, to them that
A. D. 57,
The Apoſtle's Salutation.
1 CORINTHIANS, I.
are ſanétified in Chriſt Jeſus, called to be ſaints, with all that
in every place call upon the name of Jeſus Chriſt our
Lord, both their's and our's. 3. Grace be unto you, and
peace from God our Father, and jrom the Lord Jeſus
Chriſt.
the grace of God which is given you by Jeſus Chriſt; 5.
That in every thing ye are enriched by him, in all utter-
ance, and in all knowledge; 6. Even as the teſtimony of
Chriſt was confirmed in you. 7. So that ye came behind
in no gift; waiting for the coming of our Lord Jeſus
Chriſt: 8. Who ſhall alſo confirm you unto the end, that
3ye may be blamelcſs in the day of our Lord Jeſus Chriſt.
9. God is faithful, by whom ye were called unto the fel-
lowſhip of his Son Jeſus Chriſt our Lord.
' We have here the apostle's preface to his whole epistle. In which we
may take notice, [1..] Of the inſcription; in which, according to the
cuſtom of writing letters then, the name of the perſon by whom it was
written, and the perſons to whom it was written, are both inſerted. (1.)
It is an epistle from Paul the apostle of the Gentiles to the church of
Corinth, which himſelf had planted, though there were ſome among
them that now queſtioned his apoſtleſhip, (ch. 9. 1, 2.) and vilified his
perſon and miniſtry, 2 Cor. 10. 10. The moſt faithful aid uſeful mini-
flers are not ſecure from this contempt. He begins with challenging
this charaćter, Paul, called to be an apoſtle of Jeſús Chrift, through the
will of God. He had not taken this honour to himſelf, but had a divine
commiſſion for it. It was proper at any time, but neceſſary at this time,
to aſſert his charaćter, and magnify his office; when falſe teachers made a
merit of running him down, and their giddy and deluded followers were
ſo apt to ſet them up in competition with him. It was not pride in Paul,
but faithfulneſs to his trust, in this junélure, to maintain his apostolical
charaćter and authority. And to make this more fully appear, he joins
Soſthenes with him in writing, who was a miniſter of a lower rank.
Paul, and Soſthenes his brother; not a fellow apostle, but a fellow mini-
ſter. Once a ruler of a Jewiſh ſynagogue, afterwards a convert to Chriſ-
tianity. A Corinthian by birth, as is moſt probable, and dear to this
people ; for which reaſon, Paul, to ingratiate himſelf with them, joins
him with himſelf in his firſt ſalutations. Though there is no reaſon to
ſuppoſe he was made a partaker of the apoſtle’s inſpiration ; for which
reaſon he ſpeaks through the reſt of the epiſtle in his own name, and in
the fingular number. Paul did not in any caſe leſſon his apoſtolical au-
thority, and yet he was ready upon all occaſions to do a kind and con-
deſcending thing, for their good to whom he miniſtered. (2.) The
perſons to whom this epiſtle was direéted, are the church of God that was
at Corinth, ſanctifted in Christ Jeſus, and called to be ſaints. All chriſ-
tians are thus far ſanétified in Christ Jeſus, that they are by baptiſm dedi- ||
cated and devoted to him, they are under strict obligations to be holy,
and they make profeſſion of leal ſančtity. If they be not truly holy, it
is their own fault and reproach. Note, It is the deſign of Christianity
to ſanétify us in Christ. He gave himſelf for us, to redeem us from all
iniquity, and purify us to himſelf a peculiar people, zealous of good works.
In conjunction with the church at Corinth, he directs the epistle to all
that in every place call on the name of Christ Jeſus our Lord, both their’s
and our's. Hereby christians are distinguished from the profane and
atheistical, that they dare not live without prayer; and hereby they are
distinguished from the Jews and Pagans, that they call on the name
of Christ. He is their common Head and Lord. Obſerve, That in
every place in the christian world there are ſome that call on the name
of Christ. God hath a remnant in all places ; and we ſhould have a
common concern for, and hold communion with, all that call on Christ’s
Ilal]] C.
[2.] Of the apoſtolical benedićtion; Grace be to you, and peace from
God our Father, and from the Lord Jeſus Christ. An apoſtle of the Prince
of peace, muſt be a meſſenger and miniſter of peace. This bleſfing the
goſpel brings with it, and this bleſfing every preacher of the goſpel
ſhould heartily wiſh and pray may be the lot of all among whom he mi-
miſters. Grace and peace, the favour of God and reconciliation to him.
It is indeed the ſummary of all bleſfings. “The Lord lift up his coun-
tenance upon thee, and give thee peace,” was the form of benedićtion
under the Old Teſtament, Numb. 9. 26, but this advantage we have by
the goſpel, (1.) That we are direéted how to obtain that peace from
5
4. 1 thank my God always on your behalf, for
God. It is in and by Chriſt. Sinners can have no peace with God,
nor any good from him, but through Chriſt. (2.) We are told what
muſt qualify us for this peace; namely, grace. Firſt grace, and then
peace. God firſt reconciles finners to himſelf, before he beſtows his
peace upon them. - - - ºn
, [3.] Of the apoſtle’s thankſgiving to God on their behalf. Paul be.
gins moſt of big epiſtles with thankſgiving to God for his friends, and
prayer for them. Note, The beſt way of manifeſting our affection to
our friends, is by praying and giving thanks for them. It is one branch
of the communion of ſaints, to give thanks to God mutually for our
gifts, graces, and comforts. He gives thanks, (1.) For their converſion
to the faith of Chriſt ; that grace was given them by Jeſus Christ, v. 4.
He is the great procurer and diſpoſer of the favours of God. Thoſe
who are united to him by faith, and made to partake of his Spirit and
merits, are the objećts of divine favour. God loves them, bears them
hearty good-will, and beſtows on them his fatherly ſmiles and bleſfings.
(2.) For the abundance of their ſpiritual gifts. This the church of
Corinth was famous for. They did not come behind any of the churches
in any gift, v. 7. He inſtances in utterance and knowledge, v. 5.
Where God hath given theſe two gifts, he hath given great capacity for
uſefulneſs. Many have the flower of utterance, that have not the root
of knowledge; and their converſe is barren ; many have the treaſure of
knowledge, and want utterance to employ it for the good of others;
and then it is in a manner wrapped up in a napkin. But where. God
gives both, a man is qualified for eminent uſefulneſs. When the church
at Corinth was enriched with all utterance, and all knowledge, it was fit
that a large tribute of praiſe ſhould be rendered to God; eſpecially when
theſe gifts were a teſtimony to the truth of the chriſtian doćtrine, a con-
firmation of the teſtimony of Chriſt among them, v. 6. They were figns
and wonders, and gifts of the Holy Ghoſt, by which God did bear wit-
|neſs to the apoſtles, both to their miſſion and doćtrine, Heb. 2. 3. So
that the more plentifully they were poured forth on any church, the
more full atteſtation was given to that doćtrine which was delivered by
the apoſtles; the more confirming evidence they had of their divine miſſion.
And it is no wonder, that when they had ſuch foundation for their faith,
they ſhould live in expe&tation of the coming of the Lord Jeſus Christ, v. 7.
It is the charaćter of chriſtians, that they wait for Chriſt’s ſecond coming,
all our religion hath regard to that ; we believe it, and hope for it, and it.
is the buſineſs of our lives to prepare for it, if we are chriſtians indeed.
And the more confirmed we are in the chriſtian faith, the more firm is
our belief of our Lord’s ſecond coming, and the more earneſt our expec-
tation of it. -
[4.] Of the encouraging hopes the apoſtle had of them for the time
to come, founded on the power and love of Chriſt, and the faithfulneſs
of God, v. 8, 9. He who had begun a good work in them, and carried
it on thus far, would not leave it unfiniſhed. Thoſe that wait for the
coming of our Lord Jeſus Chriſt, will be kept by him, and confirmed to
the end ; and thoſe that are ſo, “will be blameleſs in the day of Christ.”
| Not upon the foot of strict justice, but gracious abſolution; not in
rigour of law, but in rich and free grace. How defirable is it to be con-
firmed and kept of Christ for ſuch a purpoſe as this How glorious are
the hopes of ſuch a privilege, whether for ourſelves, or others : To be
kept, by the power of Christ, from the power of our own corruptions,
i and Satan’s temptations, that we may appear without blame in the great
day ! O glorious expe&tation, eſpecially when the faithfulneſs of God
comes in to ſupport our hopes. He who hath called us into the fellow-
ship of his Son, is faithful, and will do it, 2 Theſſ. 5. 24. He who, hath
! brought us into near and dear relation to Christ, into ſweet and intimate
communion with Christ, is faithful; he may be trusted with our dearest
concerns. Thoſe that come at his call, ſhall never be diſappointed of
their hopes in him. If we approve ourſelves faithful to God, we ſhall
never find him unfaithful to us. He will not ſuffer his faithfulneſs to fail,
Pſ, 89. 33. -
10. Now I beſeech you, brethren, by the name of our
Lord Jeſus Chriſt, that ye all ſpeak the ſame thing, and
that there be no diviſions among you; but that ye beper-
feótly joined together in the ſame mind, and in the ſame
judgment. 11. For it hath been declared unto me of you,
my brethren, by them who are of the houſe of Chloe, that
there are contentions among you, 12. Now this I ſay,
that every one of you faith, I am of Paul, and I of Apollos,
and I of Cephas, and I of Chriſt. 13. Is Chriſt divided ?
A. D. 57.
Was Paul crucified for you? Or were ye baptized in the
name of Paul ?
Here the apoſtle enters on his ſubjećt, [1..] He exhorts them to unity
and brotherly love, and reproves them for their diviſions. He had re-
eeived an account, from ſome that wiſhed them well, of ſome unhappy
differences amongſt them. It was neither ill-will to the church, nor to
their miniſters, that prompted them to give this account ; but a kind and
prudent concern to have their heats qualified by Paul’s interpoſition. He
‘writes to them in a very engaging way: I beſeech you, brethren, by the
name of our Lord Jeſus Christ, if you have any regard to that dear and
worthy name by which you are called, be unanimous. Speak all the ſame
thing; avoid diviſions, or schisms, as the original is ; that is, all aliena-
tion of affection from each other. Be perfectly joined together in the
same mind, namely, as far as you can. In the great things of religion,
be of a mind; but when there is not an unity of ſentiment, let there be
an union of affections. The confideration of being agreed in greater
things, ſhould extinguiſh all feuds and diviſions about leſſer ones.
He hints at the original of theſe contentions. Pride lay at the bottom,
and this made them factious. Only of pride cometh contention, Prov.
13. 10. They quarrelled about their miniſters. Paul and Apollos were
both faithful ministers of Jeſus Christ, and helpers of their faith and joy :
but thoſe who were diſpoſed to be contentious, broke into parties, and
ſet their ministers at the head of their ſeveral fa&tions: ſome cried up
Paul, perhaps as the most ſublime and ſpiritual teacher; others cried up
Apollos, perhaps as the most eloquent ſpeaker; ſome Cephas, or Peter,
perhaps for the authority of his age, or becauſe he was the apostle of the
circumciſion; and ſome were for neither, but Christ only. So liable are
the best things in the world to be corrupted, and the goſpel and its in-
stitutions, which are at perfeót harmony with themſelves and one another,
to be made the engines of variance, diſcord, and contention. This is no
reproach to our religion, but a very melancholy evidence of the cofrup-
tion and pravity of human nature. Note, How far will pride carry
christians in oppoſition to one another | Even ſo far, as to ſet Christ, and
his own apostles, at variance, and make them rivals and competitors.
[3.] He expostulates with them upon their diſcord and quarrels. Is
Christ divided 2 No, there is but one Christ; and therefore christians
ſhould be of one heart., Was Paul crucifted for you ? Was he your ſacri-
fice and atonement; did I ever pretend to be your ſaviour, or any more
than his minister Or, were ye baptized in the name of Paul P. Were ye
devoted to my ſervice, or engaged to be my diſciples, by that ſacred
rite * Did I challenge that rite in you, or dependence from you, as are
the proper claims of your God and Redeemer ? No; ministers, however
instrumental they are of good to us, are not to be put in Christ’s stead.
They are not to uſurp Christ’s authority; nor encourage any thing in
the people that looks like transferring his authority to them. He is
our Saviour and Sacrifice; he is our Lord and Guide. And happy were
it for the churches, if there were no name of distinction among them, as
Christ is not divided.
14. I thank God that I baptized none of you, but Criſpus
and Gaius; 15. Left any ſhould ſay, that I had baptized
in mine own name. 16. And I baptized alſo the houſe-
hold of Stephanas: beſides, I know not whether I baptized
any other. w - *
Here the apostle gives an account of his ministry amongst them. He
thanks God he had baptized but a few among them : Criſpus, who had
been ruler of a ſynagogue at Corinth, (A&ts 18, 8.) and Gaius, and the
houſehold of Stephanas ; beſides, he ſays, he did not remember he had
baptized any. But how was this a proper matter for thankfulneſs : Was
it not part of the apoſtolical commiſſion to baptize all nations And could
Paul give thanks to God for his own neglect of duty 2 He is not to be
underſtood in ſuch a ſenſe, as if he was thankful for not having baptized
at all, but for not having done it in preſent circumſtances, left he ſhould
have had this very bad conſtruction put upon it, that he had baptized in
his own name, made diſciples for himſelf, or ſet himſelf up as the head of a
ſect. He left it to other miniſters to baptize, whilſt he ſet himſelf to
more uſeful work, and filled up his time with preaching the goſpel. This
he thought was more his buſineſs, becauſe the more important buſineſs |
He had aſſiſtants that could baptize, when mone could diſ. |
of the two.
charge the other part of his office as well as himſelf. . In this ſenſe he
faith, Chriſt ſent him not to baptize, but to preach the goſpel ; not ſo
[2.]"
I coRINTHIANS, I.
|
The Spirit of Party reproved.
much to baptize, as to preach. Note, Miniſters ſhould eſteem themſelves
| ſent and ſet apart, more eſpecially to that ſervice in which Chriſt will be
moſt honoured, and the ſalvation of fouls promoted, and for which them-
ſelves are beſt fitted; though no part of their duty is to be neglected.
The principal buſineſs Paul did amongſt them, was to preach; preach
the goſpel, (v. 17.) the croſs, (v. 18.) Chriſt crucified, v. 23. Miniſ.
ters are the ſoldiers of Chriſt, and are to erect and diſplay the banner of
the croſs. He did not preach his own fancy, but the goſpel; the glad-
tidings of peace and reconciliatioh to God, through the mediation of a
crucified Redeemer. This is the ſum and ſubſtance of the goſpel. Chriſt
crucified is the foundation of all our hopes, and the fountain of all our
joys. By his death, we live. This is what Paul preached, what all
miniſters ſhould preach, and what all the ſaints live upon.
17. For Chriſt ſent me not to baptize, but to preach the
goſpel: not with wiſdom of words, left the croſs of Chriſt
ſhould be made of none effect. 18. For the preaching of
the croſs is to them that periſh, fooliſhneſs; but unto us
which are ſaved, it is the power of God. 19. For it is
written, I will deſtroy the wiſdom of the wiſe, and will
bring to nothing the underſtanding of the prudent. 20.
Where is the wiſe Where is the ſcribe Where is the diſ.
puter of this world Hath not God made fooliſh the wiſ.
dom of this world 21. For after that, in the wiſdom of
God, the world by wiſdom knew not God, it pleaſed
God by the fooliſhneſs of preaching to ſave them that be-
lieve. 22. For the Jews require a ſign, and the Greeks
ſeek after wiſdom ; 23. But we preach Chriſt crucified,
unto the Jews a ſtumbling-block, and unto the Greeks
fooliſhneſs; 24. But unto them which are called, both
Jews and Greeks, Chriſt the power of God, and the wiſ.
dom of God. 25. Becauſe the fooliſhneſs of God is wiſer
than men; and the weakneſs of God is ſtronger than
men, 26. For ye ſee your calling, brethren, how that not
many wiſe men after the fleſh, not many mighty, not many
noble, are called. 27. But God hath choſen the fooliſh
things of the world, to confound the wiſe; and God hath
choſen the weak things of the world, to confound the
things which are mighty; 28. And baſe things of the
world, and things which are deſpiſed, hath God choſen ;
3yea, and things which are not, to bring to nought things
that are: 29. That no fleſh ſhould glory in his preſence.
| 30. But of him are ye in Chriſt Jeſus, who of God is
made unto us wiſdom, and righteouſneſs, and ſanétifica-
tion, and redemption : 31. That, according as it is writ-
ten, He that glorieth, let him glory in the Lord. -
We have here, [1..] The manner in which Paul preached the goſpel,
and the croſs of Chriſt : Not with the wiſdom ºf words, (v. 17.) the en-
ticing words of man’s wisdom, (ch. 2. 4.) the flouriſh of oratory, or the
accuracies of philoſophical language, upon which the Greeks ſo much
prided themſelves, and which ſeem to have been the peculiar recommen-
dations of ſome of the heads of the faction in this church, that moſt op-
poſed this apoſtle. He did not preach the goſpel in this manner, left
the croſs of Christ should be of none effect ; left the ſucceſs ſhould have
been aſcribed to the force of art, and not of truth ; not to the plain doc-
trine of a crucified Jeſus, but the powerful oratory of thoſe who ſpread
it ; and hereby the honour of the croſs had been diminiſhed, or eclipſed.
Paul had been bred up himſelf in Jewiſh learning, at the feet of Gama-
liel; but in preaching the croſs of Chriſt, he laid his learning afide. He
preached a crucified Jeſus in plain language, and told the people, that
that Jeſus who was crucified at Jeruſalem, was the Son of God, and Sa-
viour of men; and that all who would be ſaved, muſt repent of their fins,
and believe in him, and ſubmit to his government and laws. This truth
needed no artificial dreſs; it ſhore out with the greateſt majeſty in its
own light, and prevailed in the world by its divine authority, and the de-
monſtration of the Spirit, without any human helps. The plain preach-
A. D. 57.
The Charaćter of the Goſpel. .
I coRINTHIANs, I.
ing of a crucified Jeſus was more
loſophy of the heathen world.
[2.] We have the different effects of this preaching. “To them
that periſh, it is fooliſhneſs, but to them which are ſaved, it is the power
of God,” v. 18. “It is to the Jews a ſtumbling-block, and to the
Greeks fooliſhneſs; but to them who are called, both Jews and Greeks,
Chriſt the power of God, and the wiſdom of God,” v. 23, 24. (1.)
Chriſt crucified is a ſtumbling-block to the Jews. They could not get
over it. That had a conceit that their expe&ted Meſſiah was to be a
great temporal prince, and therefore would never own one who made ſo
mean an appearance in life, and died ſo accurſed a death, for their Deli-
verer and King. They deſpiſed him, and looked upon him as execrable,
becauſe he was hanged on a tree, and becauſe he did not gratify them
with a ſign to their mind, though his divine power ſhone out in innumer-
able miracles. The Jews require a fign, (v. 22.) ſee Matth, 12. 38.
(2.) He was to the Greeks fooliſhneſs. They laughed at the ſtory of a
crucified Saviour, and deſpiſed the apoſtles’ way of telling it. They
ſought for wiſdom. They were men of wit and reading, men that had
cultivated arts and ſciences, and had, for ſome ages, been in a manner the
very mint of knowledge and learning. There was nothing in the plain
doćtrine of the croſs to ſuit their taſte, or humour their vanity, or gratify
a curious and wrangling temper; they entertained it therefore with ſcorn
and contempt. What, hope to be ſaved by one that could not ſave
himſelf And truſt in one who was condemned and crucified for a male-
fačtor, a Man of mean birth, and poor condition in life, and cut off by ſo
vile and opprobrious a death ! This was what the pride of human reaſon
and learning could not reliſh. The Greeks thought it little better than
ſtupidity to receive ſuch a doćtrine, and pay this high regard to ſuch a
perſon; and thus were they juſtly left to periſh in their pride and obſti-
nacy. Note, It is juſt with God to leave them to themſelves, who pour
ſuch proud contempt on divine wiſdom and grace. (3.) To them which are
called and ſaved, he is the wiſdom of God, and the power of God. Thoſe
who are called and ſanétified, who receive the goſpel, and are enlightened
by the Spirit of God, diſcern more glorious diſcoveries of God’s wiſdom
and power, in the doćtrine of Chriſt crucified, than in all his other works.
Note, Thoſe who are ſaved, are reconciled to the doćtrine of the croſs,
and led into an experimental acquaintance with the myſteries of Chriſt
crucified. . -
[3.] We have here the triumphs of the croſs over human wiſdom;
according to the ancient prophecy, (Iſa. 29. 14.) “I will deſtroy the
wiſdom of the wiſe, and bring to nothing the underſtanding of the pru-
dent, Where is the wiſe 2 Where is the ſcribe Where is the diſputer of
this world 2 Hath not God made fooliſh the wiſdom of this world 2’’
v. 19, 20. All the valued learning of this world, was confounded, baffled,
and eclipſed by the chriſtian revelation, and the glorious triumphs of the
croſs. The Heathen politicians and philoſophers, the Jewiſh rabbies and
doćtors, the curious ſearchers into the ſecrets of nature, were all poſed,
and put to a nonplus. This ſcheme lay out of the reach of the deepeſt
ſtateſmen and philoſophers, and the greateſt pretenders to learning, both
among the Jews and Greeks. When God would ſave the world, he
took a way by himſelf; and good reaſon, for the world by wiſdom knew
not God, v. 21. All the boaſted ſcience of the heathen world, did not,
could not, effectually bring home the world to God. In ſpite of all their
powerful than all the oratory and phi.
wiſdom, ignorance ſtill prevailed, iniquity ſtill abounded; men were puffed
up by their imaginary knowledge, and rather farther alienated from God;
and therefore, it pleased him, by the foolishness of preaching, to ſave them
that believe ; by the fooliſhneſs of preaching, not ſuch in truth, but in
vulgar reckoning. (1.) The thing preached was fooliſhneſs in the eyes
of worldly-wiſe men. Our living through one that died, our being bleſſed
by one who was made a curſe, our being juſtified by one who was himſelf
condemned, was all folly and inconſiſtency to men blinded with ſelf-con-
ceit, and wedded to their own prejudices, and the boaſted diſcoveries of
their reaſon and philoſophy. (2.) The manner of preaching the goſpel
was fooliſhneſs to them too. None of the famous men for wiſdom or
eloquence were employed to plant the church, or propagate the goſpel.
A few fiſhermen were called out, and ſent upon this errand. Theſe were
commiſſioned to diſciple the nations; the veſſels choſen to convey the
treaſure of ſaving knowledge to the world. There was nothing in them,
that, at firſt view, looked grand or auguſt enough to come from God.
And the proud pretenders to learning and wiſdom deſpiſed the doctrine
for the ſake of thoſe who diſpenſed it. And yet, the foolishness of God
is wiſer than men, v. 25, thoſe methods of divine condućt that vain men
are apt to cenſure as unwiſe and weak, have more true, ſolid, and ſucceſs-
ful wiſdom in them, than all the learning and wiſdom that is among men. i
Vol. V. No. 99.
have contributed much to the ſucceſs of the goſpel.
“You ſee your calling, brethren, how that not many wiſe men after the
fleſh, not many mighty, not Jmany noble, are called,” v. 26, &c. You
ſee the ſtate of chriſtianity : not many men of learning, or authority, or
honourable extraction, are called. There is a great deal of meanneſs and
weakneſs in the outward appearance of our religion. For, 1. Few of
diſtinguiſhed charaćter, in any of theſe reſpects were choſen for the work.
of the miniſtry. God did not chooſe philoſophers, nor orators, nor ſtateſ.
men, nor men of wealth and power, and intereſt in the world, to publiſh
the goſpel of grace and peace. Not the wiſe men after the flesh; though
men would be apt to think, a reputation for wiſdom and learning might
Not the mighty
and noble, however men might be apt to imagine that ſecular pomp and
power would make way for its reception in the world. But God ſeeth
not as man feeth : He hath choſen the foolish things of the world, the weak
things of the world, the baſe and deſpicable things of the world, men of
mean birth, of low rank, of no liberal education, to be the preachers of
the goſpel, and planters of the church. “His thoughts are not as our
thoughts, nor his ways as our ways.” He is a better judge than we what
inſtruments and meaſures will beſt ſerve the purpoſes of his glory. 2.
Few of diſtinguiſhed rank and charaćter were called to be chriſtians. As
the preachers were poor and mean, ſo generally were the converts. Few
of the wiſe, and mighty, and noble, embraced the doćtrine of the croſs.
The firſt Chriſtians, both among Jews and Greeks, were weak, and
fooliſh, and baſe ; men of mean furniture as to their mental improve-
ments, and very mean rank and condition as to their outward eſtate :
and yet what glorious diſcoveries are there of divine wiſdom in the
whole ſcheme of the goſpel, and in this particular circumſtance of its
ſucceſs 2 -
[4.] We have an account how admirably all is fitted, (1.) To beat
down the pride and vanity of men. God hath choſen the foolish things
of the world to confound the wiſe ; men of no learning, to confound the
moſt learned; the weak things of the world, to confound the mighty; men
of mean rank and circumſtances, to confound and prevail againſt all the
power and authority of earthly kings: and baſe things, and things that
are deſpiſed ; things which men have in the loweſt eſteem, or in the ut-
moſt contempt; to pour contempt and diſgrace on all they value and have
in veneration; and things which are not, to bring to nought, to abolish,
| things that are ; the converſion of the Gentiles, (of whom the Jews had
the moſt contemptuous and vilifying thoughts) to open a way to the
aboliſhing that conſtitutiqn, of which they were ſo fond, and upon which
they valued themſelves ſo much, as for the ſake of it to deſpiſe the reſt
of the world. It is common for the Jews to ſpeak of the Gentiles under
this charaćter, as things that are not. Thus, in the apocryphal book of
Eſther, ſhe is brought in praying, that God would not give the ſceptre
to them which are not, Eſther 4, 11. And Eſdras, in one of the apocry-
phal books under his name, ſpeaks to God of the heathen, as thoſe which
are reputed as nothing, 2 Eſd. 6. 56, 57. And the apoſtle Paul ſeems
to have this common language of the Jews in his view, when he calls
Abraham the father of us all, before him whom he believed, God, who calleth
thoſe things that be not, as though they were, Rom. 4, 17. The goſpel is
fitted to bring down both the pride of the Jews and Greeks, to ſhame
the boaſted ſcience and learning of the Greeks, and take down that con-
ſtitution on which the Jews valued themſelves, and deſpiſed all the world
befides. That no flesh should glory in his preſence, (v. 29.) that there
might be no pretence for boaſting. Divine wiſdom alone had the con-
trivance of the method of redemption; divine grace alone revealed it,
and made it known. It lay in both reſpects out of human reach. ...And
the doćtrine and diſcovery prevailed, in ſpite of all the oppoſition it met
with from human art or authority. So effectually did God veil the
glory and diſgrace the pride of man in all. The goſpel-diſpenſation is
a contrivance to humble man. But, (2.) It is admirably fitted to glorify
God. There is a great deal of power and glory in the ſubſtance and life
of chriſtianity. Though the miniſters were poor and unlearned, and the
converts generally of the meaneſt rank, yet the hand of the Lord went
along with the preachers, and was mighty in the hearts of the hearers;
i and jeſus Chriſt was made both to miniſters and chriſtians, what was
truly great and honourable. All we have, we have from God as the
He
Fountain, and in and through Chriſt as the Channel of conveyance.
is made of God to us, wiſdom, righteouſheſ, Janctification, and redemption,
v. 30. All we need, or can defire. We are fooliſhneſs, ignorant and
blind in the things of God; with all our boaſted knowledge ; and he is
made Wiſdom to us. We are guilty, obnoxious to juſtice ; and he is
made righteouſneſs, our great atonement and ſacrifice. We are depraved
and corrupt ; and he is made sº the Spring of our ſpiritual
A.D. 57.
life; from him, the Head, it is communicated to all the mémbers of his
myſtical body, by his Holy Spirit. We are in bonds, and he is made re-
demption to us, our Saviour and Deliverer. Obſerve, That where Chriſt
is made Righteouſneſs to any ſoul, he is alſo made Sanétification. He
never diſcharges from the guilt of fin, without delivering from the power
of it. And he is made Righteouſneſs and Sanétification, that he may in
the end be made complete Redemption, and free the ſoul from the very
being of fin, and looſe the body from the bonds of the grave. And what
is defigned in all, is, that all flesh may glory in the Lord, v. 31. Obſerve,
That it is the will of God, that all our glorying ſhould be in the Lord ;
and our ſalvation being only through Chriſt, it is thereby effectually pro-
vided it ſhould be ſo. Man is humbled, and God glorified and exalted,
by the whole ſcheme.
CHAP. II.
The apostle proceeds with his argument in this chapter, and, I. Remembers
the Corinthians of the plain manner wherein he delivered the goſpel to
them, v. 1.5. But yet, II. Shews them, that he had communicated to
them a treasure of the truest and highest wisdom ; such as exceeded all
the attainments of learned men ; such as could never have entered into
the heart of man, if it had not been revealed; nor can be received and
improved io salvation, but by the light and influence of that Spirit who
revealed it, v. 6, to the end.
1. A* I, brethren, when I came to you, Came not
with excellency of ſpeech or of wiſdom, declaring
unto you the teſtimony of God. , 2. For I determined not
to know any thing among you, ſave Jeſus Chriſt, and him
crucified. 3. And I was with you in weakneſs, and in
fear, and in much trembling: 4. And my ſpeech, and my
preaching, was not with enticing words of man’s wiſdom,
but in demonſtration of the Spirit, and of power : 5. That
your faith ſhould not ſtand in the wiſdom of men, but in
the power of God.
In this paſſage, the apoſtle purſues his defign, and reminds the Corin-
thians, how he aëted when he firſt preached the goſpel among them. [1..]
As to the matter or ſubjećt, he tells us, (v. 2.) He determined to know
nothing among them, but Jesus Christ and him crucifted; to make a ſhew
of no other knowledge but this; to preach nothing, to diſcover the
knowledge of nothing, but Jeſus Christ and him crucified. Note, Christ
in his perſon and offices is the ſum and Subſtance of the goſpel, and ought
to be the great Subjećt of a goſpel-minister’s preaching. His buſineſs is
to diſplay the banner of the croſs, and invite people under it.
that heard Paul preach, found him to harp ſo continually on this string,
that he would ſay he knew nothing but Christ and him crucified. Whatſo-
ever other knowledge he had, this was the only knowledge he diſcovered,
and ſhewed himſelf concerned to propagate among his hearers. [2.]
The manner wherein he preached Christ is here alſo obſervable. (1.)
Negatively : He came not among them with excellency of speech, or wis-,
dom, v. 1. His speech and preaching were not with enticing words of
man’s wisdom, v. 4. He did not affect to appear a fine orator, or a deep
philoſopher; nor infinuate into their minds, by a flouriſh of words, or a
pompous ſhew of deep reaſon, and extraordinary ſcience and ſkill. He
did not ſet himſelf to captivate the ear by fine turns and eloquent expreſ-
fions; nor to pleaſe and entertain the fancy with lofty flights of ſublime
notions. Neither his ſpeech, nor the wiſdom he taught, favoured of
human ſkill : he learns both in another ſchool. Divine wiſdom needed
not to be ſet off with ſuch human ornaments. (2.) Poſitively : he came
among them, declaring the testimony of God, v. 1. He publiſhed a divine
revelation, and gave in ſufficient vouchers for the authority of it, both
by its conſonancy to ancient predićtions, and by preſent miraculous ope-
rations, and there he left the matter. Ornaments of ſpeech, and philoſo-
phical ſkill and argument, could add no weight to what came recom-
mended by ſuch authority. “He was alſo among them in weakneſs,
and fear, and in much trembling, and yet his ſpeech and preaching was in
demonstration of the Spirit, and of power,” v. 4, 5. His enemies in the
church...of Corinth ſpeak very contemptuouſly of him ; his bodily pre-
sence (say they) is weak, and his speech contemptible, 2 Cor. 10, 10.
Poſſibly he had a little body, and low voice; but though he had not ſo
I CORINTHIANS, II.
| ſufficient they are, and are therefore fearful for themſelves.
Any one
; things with ſpiritual.
good an elocution as ſome, it is plain he was no mean ſpeaker. The men
The Apoſtle's Miniſtry. -
of Lystra looked on him to be the heathen god Mercury, come down to
them in the form of a man, becauſe he was the chief ſpeaker, A&ts 14.
12. Nor did he want courage or reſolution to go through his work ; .
he was in nothing terrifted by his adverſaries. Yet he was no boaſter.
He did not proudly vaunt himſelf, like his oppoſers. He acted in his
office with much modesty, concern, and care. He carried it with great
humility amongst them :: not as one grown vain with the honour and au-
thority conferred upon him, but as one concerned to approve himſelf
faithful, and fearful of himſelf lest he ſhould miſmanage his trust. Ob-
ſerve, None know the fear and trembling of faithful ministers, who are
jealous over ſouls with a godly jealouſy. And a deep ſenſe of their own
weakneſs is the occaſion of this fear and trembling ; they know how in-
But though
Paul managed with this modesty and concern, yet he ſpake with autho-
rity, in the demonstration of the Spirit, and of power. He preached the
truths of Christ in their native dreſs, with plainneſs of ſpeech. He laid
down the doćtrine as the Spirit delivered it; and left the Spirit, by his
external operation in figns and miracles, and his internal influences on the
hearts of men, to demonstrate the truth of it, and procure its reception.
[3.] Here is the end mentioned for which he preached Christ crucified
in this manner, namely, “That their faith ſhould not stand in the wiſ-
dom of men, but in the power of God,” (v. 5.) that they might not be
drawn by human motives, or overcome by mere human arguments, lest it
ſhould be ſaid that either rhetoric or logic had made them christians.
But when nothing but Chriſt crucified was plainly preached, the ſucceſs
muſt be attributed to a divine power accompanying the word: their faith
muſt be founded not on human wiſdom, but divine evidence, and opera-
tion. The goſpel was ſo preached, that. God might appear and be glori-
fied in all. * -
6. Howbeit we ſpeak wiſdom among them that are per-
feót: yet not the wiſdom of this world, nor of the princes
of this world, that come to nought: 7. But we ſpeak the
wiſdom of God in a myſtery, even the hidden wiſdom,
which God ordained before the world unto our glory:
8. Which none of the princes of this world knew : for had
they known it, they would not have crucified the Lord of
glory. 9. But as it is written, Eye hath not ſeen, nor
ear heard, neither have entered into the heart of man, the
things which God hath prepared for them that love him.
1O. But God hath revealed them unto us by his Spirit: for
the Spirit ſearcheth all things, yea, the deep things of God.
11. For what man knoweth the things of a man, ſave the
ſpirit of man which is in him : Even ſo the things of
God knoweth no man, but the Spirit of God. 12. Now
| we have received, not the ſpirit of the world, but the Spirit
which is of God; that we might know the things that are
freely given to us of God. , 13. Which things alſo we
ſpeak, not in the words which man’s wiſdom teacheth,
but which the Holy Ghoſt teacheth; comparing ſpiritual
14. But the natural man receiveth
not the things of the Spirit of God: for they are fooliſh-
neſs unto him; neither can he know them, becauſe they
are ſpiritually diſcerned. 15. But he that is ſpiritual
judgeth all things, yet he himſelf is judged of no man.
16. For who hath known the mind of the Lord, that he
may inſtrućt him ; But we have the mind of Chriſt.
In this part of the chapter, the apoſtle ſhews them that though he
had not come to them with the excellency of human wiſdom, with any
of the boaſted knowledge and literature of the Jews or Greeks, yet he
had communicated to them a treaſure of the trueſt and the higheſt wiſ.
dom; We ſpeak wiſdom among them who are perfect, (v. 6.) among them
who are well inſtructed in chriſtianity, and come to ſome maturity in the
things of God. They that receive the doćtrine as divine, and, having
been illuminated by the Holy Spirit, have looked well into it, diſcover
true wiſdom in it. . They take in not only, the plain hiſtory of Chriſt,
and him crucified, but diſcern the deep and admirable deſigns of the di-
*-
A.D. 57.
The Apoſtle's Miniſtry.
I CORINTHIANS, II.
vine wiſdom therein. Though what we preach be fooliſhneſs to the
world, it is wiſdom to them. They are made wife by it, and can diſcern
wiſdom in it. Note, Thoſe who are wiſe themſelves, are the only proper
judges of what is wiſdom ; “not indeed the wiſdom of this world, nor
of the princes of this world, but the wiſdom of God in a myſtery :”
(v. 6, 7.) not worldly wiſdom, but divine ; not ſuch as the men of this
world could have diſcovered, nor ſuch as worldly men, under the condućt
of pride, and paſſion, and appetite, and worldly intereſt, and deſtitute of
the Spirit of God, can receive. Note, How different is the judgment
of God from that of the world ! He ſeeth not as manſeeth. The wiſdom
he teaches is of a quite different kind from what paſſes under that notion
in the world. It is not the wiſdom of politicians, nor philoſophers, nor
rabbies, (ſee v. 6.) not ſuch as they teach, nor ſuch as they reliſh ; but
the wiſdom of God in a mystery, the hidden wiſdom of God; what he had
a long time kept to himſelf, and concealed from the world, and the depth
of which, now it is revealed, none but himſelf can fathom. “ It is the
myſtery which hath been hid from ages and generations, though now
made manifeſt to the ſaints;” (Col. 1. 26.) hid in a manner entirely
from the heathen world, and made myſterious to the Jews, by being
wrapped up in dark types and diſtant prophecies, but revealed and made
known to us by the Spirit of God. Obſerve the privilege of thoſe who
enjoy the goſpel-revelation : to them types are unveiled, myſteries made
plain, prophecies interpreted, and the ſecret counſels of God publiſhed
and laid open. The wiſdom of God in a myſtery is now made manifeſt
to the ſaints. Now concerning this wiſdom, obſerve,
I. The riſe and original of it : it was ordained of God, before the
world, to our glory, v. 7. It was ordained of God; he had determined
long ago to reveal and make it known, from many ages paſt, from the
beginning, nay, from eternity ; and that to our glory, the glory of us,
cither us apoſtles, or us chriſtians. It was a great honour put upon the
apoſtles, to be intruſted with the revelation of this wiſdom. It was a
great and honourable privilege for chriſtians to have this glorious wiſdom
diſcovered to them. And the wiſdom of God diſcovered in the goſpel,
the divine wiſdom, taught by the goſpel, prepares for our everlaſting
glory and happineſs in the world to come. The counſels of God con-
cerning our redemption are dated from eternity, and defigned for the
glory and happineſs of the ſaints. And what deep wiſdom was in theſe
counſels | Note, The wiſdom of God is both employed and diſplayed for
the honour of his ſaints; employed from eternity, and diſplayed in time,
to make them glorious both here and hereafter, in time and to eternity.
What honour does he put on his ſaints |
II. The ignorance of the great men of the world about it : which
none of the princes of this world knew ; (v. 8.) the principal men in au-
thority and power, or in wiſdom and learning. The Roman governor,
and the guides and rulers of the Jewiſh church and nation, ſeem to be the
perſons here chiefly meant. Theſe were the princes of this world, or this
age, who, had they known this true and heavenly wiſdom, would not have
crucifted the Lord of glory. This Pilate and the Jewiſh rulers literally
did, when our Redeemer was crucified, upon the ſentence of the one, and
the clamorous demands of the other. Obſerve, Jeſus Chriſt is the Lord
of glory; a title much too great for any creature to bear : and therefore
was he hated, becauſe he was not known. Had his crucifiers known
him, known who and what he was, they would have withheld their im-
pious hands, and not have taken and ſlain him. This he pleaded with
his Father for their pardon; “Father, forgive them, for they know not
what they do,” Luke 23. 34. Note, There are many things which peo-
ple would not do, if they knew the wiſdom of God in the great work of
redemption. They ačt as they do, becauſe they are blind or heedleſs.
They know not the truth, or will not attend to it.
III. It is ſuch wiſdom as could not have been diſcovered without a re-
velation; according to what the prophet Iſaiah ſays, Iſa. 64. 4. “ Eye
hath not ſeen, nor ear heard, nor have entered into the heart of man, the
things which God hath prepared for them that love him ;” for him that
waiteth for him, that waiteth for his mercy, as the LXX. It was a teſti-
mony of love to God in Jewiſh believers, to live inexpectation of the accom-
pliſhment of evangelical promiſes. Waiting upon God is an evidence of
love to him.
Obſerve, There are things which God hath prepared for them that love
him, and wait for him. There are ſuch things prepared in a future life
for them; things which ſenſe cannot diſcover, no preſent information
can convey to our ears, nor can yet enter our hearts. “Life and im-
mortality are brought to light through the goſpel,” 2 Tim. 1. 10. But
the apoſtle ſpeaks here of the ſubječt-matter of the divine revelation
under the goſpel. Theſe are ſuch as eye hath not ſeen, nor ear heard.
words, in proof of the divinity of the Holy Ghoſt.
Obſerve, The great truths of the goſpel are things lying out of the ſphere

of human diſcovery. “Eye hath not ſeen, nor ear heard them, nor have
they entered into the heart of man.” Were they objects of ſenſe, could
they be diſcovered by an eye of reaſon, and communicated by the ear to
the mind, as matters of common human knowledge may, there had been
no need of a revelation. But, lying out of the ſphere of nature, we can
not diſcover them, but by the light of revelation. And therefore we
muſt take them, as they lie in the ſcriptures, and as God has been pleaſed
to reveal them.
IV. We here ſee by whom this wiſdom is diſcovered to us: “ God
hath revealed them to us by his Spirit,” v. 10. The ſcripture is given
by inſpiration of God. “Holy men ſpake of old as they were moved
by the Holy Ghoſt,” 2 Pet. 1. 21. And the apoſtles ſpake by inſpira-
tion of the ſame Spirit, as he taught them, and gave utterance. Here
is a proof of the divine authority of the holy ſcriptures. Paul wrote
what he taught, and what he taught was revealed of God by his Spirit;
“that Spirit that ſearcheth all things, yea the deep things of God, and
knows the things of God, as the ſpirit of a man that is in him knows the
things of a man,” v. 10, 11. A double argument is drawn from theſe
1. Omniſcience is
attributed to him : “He ſearcheth all things, even the deep things of
God.” He has exact knowledge of all things, and enters into the very
depths of God, penetrates into his moſt ſecret counſels. Now, who can
have ſuch a thorough knowledge of God, but God 2 2. This alluſion
ſeems to imply, that the Holy Spirit is as much in God, as a man’s mind
is in himſelf. Now, the mind of the man is plainly eſſential to him; he
cannot be without his mind; nor can God be without his Spirit ; he is
as much and as intimately one with God, as the man’s mind is with the
man. The man knows his own mind, becauſe his mind is one with him-
ſelf; the Spirit of God knows the things of God, becauſe he is one with
God. And as no man can come at the knowledge of what is in another
man’s mind, till he communicates and reveals it ; ſo neither can we know
the ſecret counſels and purpoſes of God, till they are made known to us
by his Holy Spirit. We cannot know them at all, till he has propoſed
them obječtively (as it is called) in the external revelation; we cannot
know or believe them to ſalvation, till he enlightens the faculty, open
the eye of the mind, and gives us ſuch a knowledge and faith of them.
And it was by this Spirit that the apoſtles had received the wiſdom of
God in a myſtery, which they ſpake. Now we have received, not the
ſpirit of the world, but the Spirit which is of God, that we might know the
ihings freely given to us of God, v. 12. Not the ſpirit which is in the
wiſe men of the world, (v. 6.) nor in the rulers of the world, (v. 8.) but
the Spirit which is of God, proceedeth from God. We have what we
deliver in the name of God, by inſpiration from him ; and it is by his
gracious illumination and influence that we know the things freely given
to us of God unto ſalvation, that is, the great privileges of the goſpel,
which are the free gift of God, diſtributions of mere and rich grace.
Though theſe things are given us, and the revelation of this gift be made
“ Lo, this our God, we have waited for him,” Iſa. 25.9.
to us, we cannot know them to any ſaving purpoſe, till we have the Spirit.
The apoſtles had the revelation of theſe things from the Spirit of God,
and the ſaving impreſſion of them from the ſame Spirit.
V. We ſee here in what manner this wiſdom was taught or commu-
nicated. Which things we ſpeak, not in the words which man's wiſdom
teacheth, but which the Holy Ghoſt teacheth, v. 13. They had received
the wiſdóm they taught, not from the wiſe men of the world, not from
their own inquiry or invention, but from the Spirit of God. Nor did
they put a human dreſs on it, but plainly declared the doćtrine of Chriſt,
in terms alſo taught them by the Holy Spirit. He not only gave them
the knowledge of theſe things, but gave them utterance. Obſerve, The
truths of God need no garniſhing by human ſkill or eloquence, but look
beſt in the words which the Holy Ghoſt teacheth. The Spirit of God
knows much.better how to ſpeak of the things. of God, than the beſt
critics, orators, or philoſophers. Comparingſpiritual things with ſpiritual,
that is, one part of revelation with another ; the revelation of the goſpel
with that of the Jews; the diſcoveries of the New Teſtament with the
types and prophecies of the Old. The comparing matters of revºlation,
with matters of ſcience, things ſupernatural with things natural and com-
mon, is going by a wrong meaſure. Spiritual things when brought to-
gether will help to illuſtrate one another; but if the principles of human
art and ſcience are to be made a teſt of revelation, we ſhall certainly judge
amiſs concerning it, and the things contained in it. Or adapting ſpiri-
tual things to ſpiritual, ſpeaking of ſpiritual matters, matters of revela-
tion, and the ſpiritual life, in language that is proper and plain. The
language of the Spirit of God is the moſt proper to convey his meaning.
VI. We have an account how this wiſdom is received. (1.) The na-
tural man receiveth not the things of God, for they are foolishness to him,
neither can he know them, becauſe they are ſpiritually diſcerned, v. 14. The
natural man, the animal man ; either the man under the power of cor-
ruption, and never yet illuminated by the Spirit of God, ſuch as Jude
calls ſenſual, not having the Spirit, v. 19. Men unſanétified receive not
the things of God. The underſtanding, through the corruption of nature
by the fall, and through the confirmation of this diſorder by cuſtomary
fin, is utterly unapt to receive the rays of divine light; it is prejudiced
againſt them. The truths of God are fooliſhneſs to ſuch a mind. The
man-looks on them as trifling and impertinent things, not worth his mind-
ing ; the light shineth in darkneſs, and the darkneſs comprehendeth it not,
John 1. 5. Not that the natural faculty of diſcerning is loſt, but evil in-
clinations and wicked principles render the man unwilling to enter into
the mind of God, in the ſpiritual matters of his kingdom, and yield to
their force and power. It is the quickening beams of the truth and holi-
neſs, that muſt help the mind to diſcern their excellency, and to ſo
thorough a convićtion of their truth, as heartily to receive and embrace
them. Thus, the natural man, the man deſtitute of the Spirit of God,
cannot know them, becauſe they are ſpiritually diſcerned. Or, the
natural man, that is, the wiſe men of the world, (ch. 1. 19, 20.) the wiſe
men after the fleſh, or according to the fleſh, (v. 26.) one who hath the
wiſdom of the world, man’s wiſdom, (ch. 2. 4..6.) a man, as ſome of
the ancients, that would learn all truth by his own ratiocinations, receive
nothing by faith, nor own any need of ſupernatural affiſtance. This was
very much the charaćter of the pretenders to philoſophy, and the Gre-
cian learning and wiſdom at that day. Such a man receives not the
things of the Spirit of God; revelation is not with him a principle of
ſcience; he looks upon it as delirium and dotage, the extravagant thought
of ſome deluded dreamer. It is no way to wiſdom among the famous
maſters of the world; and for that reaſon he can have no knowledge of
things revealed, becauſe they are only ſpiritually diſcerned, or made known
by the revelation of the Spirit, which is a principle of ſcience or know-
ledge which he will not admit. (2.) But he that is ſpiritual judgeth all
things, yet he himſelf is judged, or diſcerned, of no man, v. 15. Either
he who is ſanétified and made ſpiritually-minded, (Rom. 8. 6.) judgeth
all things, or diſcerneth all things; he is capable of judging about mat-
ters of human wiſdom, and has alſo a reliſh and ſavour of divine truths.
He ſees divine wiſdom, and experiences divine power in goſpel-revela-
tions and myſteries, which the carnal and unſanétified mind looks upon as
weakneſs and folly ; as things deſtitute of all power, and not worthy any
regard. It is the ſam&tified mind that muſt diſcern the real beauties of
holineſs; but by the refinement of its faculties, they do not loſe their
power of diſcerning and judging about common and natural things. The
fpiritual man may judge of all things, natural and ſupernatural, human
and divine, the dedućtions of reaſon, and the diſcoveries of revelation.
But he himſelf is judged, diſcerned of NO MAN. God’s ſaints are
his hidden ones, Pſ. 83. 3. Their life is hid with Chriſt in God, Col.
3. 3. The carnal man knows no more of a ſpiritual man, than he doth
of other ſpiritual things; he is a ſtranger to the principles, and pleaſures,
and actings of the divine life ; the ſpiritual man doth not lie open to his
obſervation. Or, he that is ſpiritual, that is, has had divine revelation
made to him, received them as ſuch, and founds his faith and religion upon
them ; he can judge both of common things, and things divine; he can
diſcern what is, and what is not, the doćtrine of the goſpel, and of ſalva-
tion ; and whether a man preaches the truths of God or not. He does
not loſe the power of reaſoning, nor renounce the principles of it, by
founding his faith and religion on revelation. But he himſelf is judged
of no man ; can be judged, fo as to be confuted, by no man; nor can
any man who is not ſpiritual, not under a divine afflatus himſelf, (ſee ch.
14, 37.) or not founding his faith on a divine revelation, diſcern or judge
whether what he ſpeaks be true or divine, or not. In ſhort, he who
founds all his knowledge upon principles of ſoience, and the mere light
of reaſon, can never be a judge of the truth or falſehood of what is re-
ceived by revelation. “For who hath known the mind of the Lord,
that he may inſtrućt him,” (v. 16.) the spiritual man * Who can enter
ſo far into the mind of God, as to inſtruſt him who has the Spirit of
God, and is under his inſpiration ? He only is the perſon to whom God
immediately communicates the knowledge of his will. And who can
inform or inſtruct him in the mind of God, who is ſo immediately under
the condućt of his own Spirit 2 Very few have known any thing of the
mind of God by a natural power. But, adds the apoſtle, we have the
mind of Christ; and the mind of Chriſt is the mind of God. He is God
and the principal Meſſenger and Prophet of God. And the apostles
I CORINTHIANs, III.
The Spirit of Party reproved.
were empowered by his Spirit to make known his mind to us. And
in the holy ſcriptures, the mind of Christ, and the mind of God in
Chriſt, are fully revealed to us. Obſerve, It is the great privilege of
christians, that they have the mind of Christ revealed to them by his
Spirit. - -
CHAP, III.
In this chapter, the apostle, I. Blames the Corinthians for their carnality
and diviſions, v. 1...4. II. He instructs them how what was amiſ; among
them might be rectified, by remembering, 1. That their ministers were
no more than ministers, v. 5. 2. That they were unanimous, and car-
ried on the same design, v. 6... 10. 3. That they built on one and the
same foundation, v. 11...15. III. He exhorts them to give due honour
to their bodies, by keeping them pure ; (v. 16, 17.), and to humility,
and ſelf-diffidence, v. 18.21. IV. And dehorts them from glorying
in particular ministers, becauſe of the equal interest they had in all, v. 22,
to the end. -
1. A*. I, brethren, could not ſpeak unto you as unto
ſpiritual, but as unto carnal, even as unto babes
in Chriſt. 2. I have fed you with milk, and not with
meat: for hitherto ye were not able to bear it, neither yet
now are ye able. 3. For ye are yet carnal : for whereas
there is among you envying, and ſtrife, and diviſions, are
ye not carnal, and walk as men; 4. For while one faith,
I am of Paul ; and another, I am of Apollos; are ye not
carnal : - -
Here, * -
I. St. Paul blames the Corinthians for their weakneſs and non-profi-
ciency. They who are ſanétified, are ſo only in part : there is ſtill room
fºr growth and increaſe, both in grace and knowledge, 2 Pet. 3, 18.
#. who through divine grace are renewed to a ſpiritual life, may yet
in many things be defective. The apoſtle tells “ them he could not
ſpeak to them, as unto ſpiritual men, but as unto carnal men, as to
babes in Chriſt,” v. 1. They were ſo far from forming their maxims
and meaſures upon the foot of divine revelation, and entering into the
ſpirit of the goſpel, that it was but too evident they were much under
the command of carnal and corrupt affections. They were still very
babes in Christ. They had received ſome of the first principles of chriſ-
tianity, but were grown up to no maturity of understanding in them, or
of faith and holineſs. ' And yet it is plain, from ſeveral paſſages in this
epistle, that the Corinthians were very proud of their wiſdom and know-
ledge. Note, It is but too common for perſons of very moderate know-
ledge and understanding to have a great meaſure of ſelf-conceit. The
apostle aſſigns their little proficiency in the knowledge of christianity,
| as a reaſon why he had communicated no more of the deep things of it to
them. They could not bear ſuch food, they needed to be fed with
milk, not with meat, v. 2. Note, It is the duty of a faithful minister
of Christ, to conſult the capacities of his hearers, and teach them as
they can bear. And yet it is natural for babes to grow up to men; and
babes in Christ ſhould endeavour to grow in stature, and become men in
Christ. It is expected that their advances in knowledge ſhould be in
proportion to their means and opportunities, and their time of profeſſing
religion; that they may be able to bear diſcourſes of the mysteries of
our religion, and not always rest in plain things. It was a reproach to
the Corinthians, that they had ſo long ſat under the ministry of St. Paul,
and had made no more improvement in christian knowledge. Note,
Christians are utterly to blame, who do not endeavour to grow in grace
and knowledge.
II. He blames them for their carnality, and gives their ontention and
diſcord about their ministers, as an evidence of it ; “For ye are yet
carnal; for whereas there are among you envyings, and strifes, and divi.
fions, are ye not carnal, and walk as men º’ v. 3. They had mutual
emulations and quarrels, and factions among them, upon the account of
their ministers; “ while one ſaid, I am of Paul ; and another, I am of
Apollos,” v. 4. Theſe were proofs of their being carnal; that fleſhly
intereſts and affections too much ſwayed them. Note, Contentions and
quarrels about religion are ſad evidences of remaining carnality. True
religion makes men peaceable, and not contentious. Fačtious ſpirits act
upon human principles, not upon principles of true religion ; they are
guided by their own pride and paſſions, and not by the rules of christi-
A. D. st.
S, III. The mutual Agreement of Mºniſtérs.
I coRINTHEAN
anity; Do ye not walk as men P Note, it is to be lamented, that many
who ſhould walk as christians, that is, above the common rate of men, do
indeed walk as men, live and act too much like other men.
5. Who then is Paul, and who is Apollos, but miniſters
by whom ye believed, even as the Lord gave to every
man? 6. I have planted, Apollos watered; but God gave
the increaſe.
thing, neither he that watereth ; but God that giveth the
increaſe. 8. Now he that planteth and he that watereth
are one: and every man ſhall receive his own reward ac-
cording to his own labour.
gether with God: ye are God's huſbandry, we are God's
building. 10. According to the grace of God which is
iven unto me, as a wiſe maſter-builder, I have laid the
foundation, and another buildeth thereon. But let every
man take heed how he buildeth thereupon. -
Here the apoſtle inſtrućts them how to cure this humour, and rectify
what was amiſs amoug them upon this head. t
I. By reminding them, that the miniſters about whom they contended,
were but ministers ; “Who then is Paul, or who is Apollos, but mini-
ſters by whom ye believed 2 Even as the Lord gave to every man,” v. 5.
They are but miniſters, mere inſtruments uſed by the God of all grace.
Some of the fačtious people in Corinth ſeem to have made more of them,
as if they were lords of their faith, authors of their religion. Note, We
ſhould take care not to deify miniſters, or put them into the place of
God. Apoſtles were not the authors of our faith and religion, though
they were authorized and qualified to reveal and propagate it. They
aćted in this office as God gave to every man.
powers that even apoſtles diſcovered and exerted in the work of the mini-
Ítry, were from God.
doćtrine to be divine. It was perfeótly wrong, upon their account, to
transfer that regard to the apoſtles, which was ſolely to be paid to the
divine authority by which they ačted, and to God, from whom they had
their authority. Paul had planted, and Apollos had watered, v. 6. Both
were uſeful, one for one purpoſe, the other for a different.
makes uſe of variety of inſtruments and fits them to their ſeveral uſes and
intentions. Paul was fitted for planting work, and Apollos for watering
work : but God gave the increase. Note, The ſucceſs of the miniſtry
muſt be derived from the divine bleſfing. “Neither he that planteth is
any thing, nor he that watereth, but God who giveth the increaſe,” v. 7.
IEven apoſtolical miniſters are nothing of themſelves, can do nothing with
efficacy and ſucceſs, unleſs God give the increaſe. Note, The beſt quali-
fied and moſt faithful miniſters have a juſt ſenſe of their own inſufficiency,
and are very deſirous that God ſhould have all the glory of their ſucceſs.
Paul and Apollos are nothing at all in their own account, but God is all
in all.
II. By repreſenting to them the unanimity of Chriſt’s miniſters; He
that planteth and he that watereth are one; (v. 8.) employed by one
Maſter, intruſted with the ſame revelation, buſied in one work, and en-
gaged in one deſign ; in harmony with one another, however they may
be ſet in oppoſition to each other by factious party-makers. They have
their different gifts from one and the ſame Spirit, for the very ſame pur-
poſes; and they heartily carry on the ſame defign. Planters and wa-
terers are but fellow-labourers in the ſame work.
Note, All the faithful miniſters of Christ are one in the great buſineſs
and intention of their ministry. They may have difference of ſentiment
in leſſer things; they may have their debates and contests ; but they
heartily concur in the great deſign of honouring God and ſaving ſouls,
by prômoting true christianity in the world. All ſuch may expect a
glorious recompenſe of their fidelity, and in proportion to it; “Every
man ſhall receive his own reward, according to his own labour.” Their
buſineſs is one, but ſome may mind it more than others : their end and
defign are one, but ſome may purſue it more cloſely than others: their
Master alſo is one, and yet this good and gracious Master may make a
difference in the rewards he gives, according to the different ſervice they
do ; “Every one’s own work ſhall have its own reward.” They that
work hardest ſhall fare best. They that are most faithful ſhall have the
greatest reward; and glorious work it is, in which all faithful ministers
are employed. They are labourers with God, avyspyoi—co-workers, fellow-
Vol. W. No. 99.
7. So then neither is he that planteth any,
9. For we are labourers to- |
Obſerve, All the gifts and |
They were intended to manifeſt their miſſion and .
Note, God |
| labourers, (v. 9.) not indeed in the ſame order and degree, but in ſubor-
dination to him, as inſtruments in his hand.
They are engaged in his,
buſineſs. gag.
They are working together with God, in promoting the pur-
| poſes of his glory, and the ſalvation of precious ſouls; and he who knows
their work, will take care they do not labour in vain. Men may neglect
and vilify one miniſter, while they cry up another, and have no reaſon
for either : they may condemn when they ſhould commend, and applaud
what they ſhould neglect and avoid ; but the judgment of God is accord-
ing to truth. He never rewards but upon juſt reaſon, and he ever re-
wards in proportion to the diligence and faithfulneſs of his ſervants.
Note, Faithful miniſters, when they are ill uſed by men, ſhould en-
courage themſelves in God. And it is to God, the chief Agent and
Director of the great work of the goſpel, to whom they that labour
with him ſhould endeavour to approve themſelves. They are always
under his eye, employed in his huſbandry and building ; and therefore,
to be ſure, he will carefully look over them ; “ 2^e are God’s huſ:
bandry, ye are God’s building ; and therefore are neither of Paul not of
| Apollos ; neither belong to one nor other, but to God : they only plant
and water you, but it is the divine bleſfing on his own huſbandry, that
alone can make it yield fruit. You are not our huſbandry, but God’s.
We work under him, and with him, and for him. It is all for God,
that we have been doing among you. You are God’s huſbandry and
building.” He had employed the former metaphor before, and now he
goes on to the other of a building ; “ According to the grace of God
which is given unto me, as a wiſe maſter-builder ; I have laid the foun-
dation, and another buildeth thereon.” Paul here calls himſelf a wise
master-builder; a charaćter doubly refle&ting honour on him. It was
| honourable, to be a maſter-builder in the edifice of God; but it added to
his charaćter, to be a wife one. Perſons may be in an office for which
they are not qualified, or not ſo thoroughly qualified as this expreſfion
implies Paul was. But though he gives himſelf ſuch a charaćter, it is
not to gratify his own pride, but to magnify divine grace. He was a
} wiſe maſter-builder, but the grace of God made him ſuch. Note, It is
no crime in a chriſtian, but much to his commendation, to take notice of
the good that is in him, to the praiſe of divine grace. Spiritual pride is
abominable, it is making uſe ef the greateſt favours of God, to feed our
own vanity, and make idols of ourſelves. But to take notice of the fa-
vours of God, to promote our gratitude to him, and to ſpeak of them to
his honour, (be they of what fort they will,) is but a proper expreſſion of
the duty and regard we owe him. Note, Miniſters ſhould not be proud
of their gifts or graces : but the better qualified they are for their work,
and the more ſucceſs they have in it, the more thankful ſhould they be to
God for his diſtinguiſhing goodneſs; “I have laid the foundation, and
another buildeth thereon.” As before he had ſaid, I have planted,
Apollos watered. It was Paul that laid the foundation of a church among
them. He had begotten them through the goſpel, ch. 4, 15. Whatever
inſtructors they had befides, they had not many fathers. He would de-
rogate from none that had done ſervice among them, nor would he be
| robbed of his own honour and reſpect. Note, Faithful miniſters may
and ought to have a concern for their own reputation. Their uſeful-
neſs depends much upon it, “But let every man take heed how he build-
eth thereon.” This is a proper caution ; there may be very indifferent
building on a good foundation. It is eaſy to err here; and great care
ſhould be uſed, not only to lay a ſure and right foundation, but to erect
a regular building upon it. Nothing muſt be laid upon it, but what the
foundation will bear, and what is of apiece with it. Gold and dirt muſt
not be mingled together. Note, Miniſters of Chriſt ſhould take great
care that they do not build their own fancies or falſe reaſonings on the
foundation of divine revelation. What they preach ſhould be the plain
doćtrine of their Maſter, or what is perfectly agreeable with it.
11. For other foundation can no man lay than that is
laid, which is Jeſus Chriſt. 12. Now if any man build
upon this foundation gold, ſilver, precious ſtones, wood,
hay, ſtubble; 13. Every man’s work ſhall be made mani-
feſt: For the day ſhall declare it, becauſe it ſhall be re-
vealed by fire; and the fire ſhall try every man’s work, of
what ſort it is. 14. If any man’s work abide, which he
hath built thereupon, he ſhall receive a reward. 15. If
any man's work ſhall be burnt, he ſhall ſuffer loſs: but he
himſelf ſhall be ſaved; yeº.as by fire. -

A-
A.D.s; , I CORINTHIANS, III. The Spiritual Foundation.
Here the apoſtle informs us what foundation he had laid at the bottom
of all his labours among them—even Jesus Christ, the chief Corner-stone,
Eph. 2. 20. Upon this foundation all the faithful miniſters of Chriſt
build. Upon this Rock all chriſtians found their hopes. . They that
build their hopes of heaven on any other foundation, build upon the
ſand. “Other foundation can no man lay, beſide what is laid—even
Jeſus Chriſt.” -
Note, The doćtrine of our Saviour and his mediation, is the principal
doćtrine of chriſtianity. It lies at the bottom, and is the foundation, of
all the reſt. Leave out this, and you lay waſte all our comforts, and
leave no foundation for our hopes as finners. It is in Chriſt only that
God is reconciling a sinful world to himself, 2 Cor. 5. 19. But of thoſe
that hold the foundation, and embrace the general doćtrine of Chriſt’s |
being the Mediator between God and man, there are two ſorts.
I. Some build upon this foundation gold, silver, and precious stones:
v. 12, they are thoſe who receive and propagate the pure truths of the
goſpel; who hold nothing but the truth as it is in Jesus, and preach, no-
thing elſe. This is building well upon a good foundation, making all of
apiece; when miniſters not only depend upon Christ as the great Prophet
of the church, and take him for their Guide and infallible Teacher, but
receive and ſpread the doćtrines he taught, in their purity, without any
corrupt mixtures, without adding or diminiſhing.
II. Others build wood, hay, and stubble, on this foundation ; that is,
though they adhere to the foundation, they depart from the mind of Chriſt
in many particulars; ſubſtitute their own fancies and inventions in the
room of his doćtrines and inſtitutions, and build upon the good founda-
tion what will not abide the teſt, when the day of trial comes, and the
fire muſt make it manifeſt. As wood, hay, and ſtubble, will not bear
the trial by fire, but muſt be conſumed in it. There is a time coming,
when a diſcovery will be made of what men have built on this foundation ;
Every man’s work shall be made manifest ; ſhall be laid open to view, to
his own, and that of others. Some may, in the firmplicity of their hearts,
build wood and ſtubble on the good foundation, and know not, all the
while, what they have been doing ; but in the day of the Lord their own
condućt ſhall appear to them in its proper light. Every man’s work
ſhall be made manifeſt to himſelf, and made manifeſt to others, both thoſe
that have been miſled by him, and thoſe that have eſcaped his errors.
Now we may be miſtaken in ourſelves and others; but there is a day
eoming, that will cure all our miſtakes, and ſhew us ourſelves, and ſhew
us our ačtions in the true light, without covering or diſguiſe ; For the
day shall declare it, that is, every man’s work, “becauſe it ſhall be re-
vealed by fire; and the fire ſhall try every man’s work, of what ſort it
is, v. 13. The day ſhall declare and make it manifeſt, the laſt day, the
great day of trial ; ſee ch. 4, 5. Though ſome underſtand it of the time
when the Jewiſh nation was deſtroyed, and their conſtitution thereby
aboliſhed ; when the ſuperſtrućture judaizing teachers would have raiſed
on the chriſtian foundation was manifeſted to be no better than hay and
ſtubble, that would not bear the trial. The expreſſion carries in it a
plain alluſion to the refiner’s art, in which the fire ſeparates and diſtin-
guiſhes the droſs from the gold and filver; as it alſo will filver and gold and
precious ſtones, that will endure the fire, from wood and hay and ſtubble,
that will be conſumed in it. Note, There is a day coming that will as nicely
diſtinguiſh one man from another, and one man’s work from another’s, as
the fire diſtinguiſhes gold from droſs, or metal that will bear the fire,
from other materials that will be conſumed in it. In that day,
1. Some men’s works will abide the trial ; will be found standard. It
will appear, that they not only held the foundation, but that they built
regularly and well upon it; that they laid on proper materials, and in
due form and order. The foundation and the ſuperſtructure were all of
apiece. The foundation-truths, and thoſe that had a manifest connexion
with them, were taught together. It may not be ſo eaſy to diſcern this
connexion now, nor know what works will abide the trial then ; but that
day will make a full diſcovery. And ſuch a builder ſhall not, cannot fail
of a reward. He will have praiſe and honour in that day, and eternal
recompenſe after it. Note, Fidelity in the ministers of Christ will meet
with full and ample reward in a future life. They who ſpread true and
pure religion in all the branches of it, and whoſe work will abide in the
great day, ſhall receive a reward. And, Lord, how great how much
exceeding their deſerts : -
2. There are others, whose works shall be burnt; §: 15.) whoſe cor-
rupt opinions and doğrines, or vain inventions and uſages in the worſhip
of God, ſhall be diſcovered, diſowned, and rejećted, in that day ; ſhall be
first manifested to be corrupt, and then diſapproved of God and reječted.
Note, The great day will pluck off all diſguiſes, and make things appear
as they are ; “He whoſe work ſhall be burnt, will ſuffer loſs.” If he
| has built upon the right foundation wood and hay and stubble, he will
ſuffer loſs. His weakneſs and corruption will be the leſſening of his
| glory, though he may in the general have been an honest and, an upright
| Chriſtian. This part of his work will be loſt, turning no way to his
advantage, though himself may be saved., Qbſerve, Thoſe who hold the
| foundation of chriſtianity, though they build hay, wood, and ſtubble,
upon it, may be ſaved. This may help to enlarge our charity. We
ſhould not reprobate men for their weakneſs; for nothing will damn men
but wickedneſs. He ſhall be ſaved, yet so as by fire, ſaved out of the
fire. Himſelf ſhall be ſnatched out of that flame which will conſume
his work. It intimates that it will be difficult for thoſe that corrupt
and deprave chriſtianity, to be ſaved. God will have no mercy on their
works, though he may pluck them as brands out of the burning. On
this paſſage of ſcripture the Papiſts found their doºrine of Purgatory,
which is certainly hay and ſtubble : a doćtrine never originally fetched
from ſcripture, but invented in barbarous ages, to feed the avarice and
ambition of the clergy, at their cost, who would rather part with their
money than their lusts, for the ſalvation of their ſouls. It can have no
countenance from this text, (1.) Becauſe this is plainly meant of a
figurative fire, not of a real one : for what real fire can conſume religiºus
rites or doćtrines 2 (2.) Becauſe this fire is to try men's works, of what
sort they are; but purgatory-fire is not for trial, not to bring men's ac: ,
tions to the test, but to puniſh for them. They are ſuppoſed to be venial
fins, not ſatisfied for in this life, for which ſatisfaction must be made by
ſuffering the fire of purgatory. (3.) Becauſe this fire is to try every
man's works, thoſe of Paul and Apollos, as well as thoſe of others. Now,
no Papists will have the front to ſay, apostles must have paſſed through
purgatory-fires. &
16. Know ye not that ye are the temple of God, and
that the Spirit of God dwelleth in you? 17: If any man
defile the temple of God, him ſhall God deſtroy ; for the
temple of God is holy, which temple ye are.
Here the apostle reſumes his argument and exhortation, founding it
on his former alluſion, 2^e are God’s bailding, v. 9. and here, “Know .
ye not that ye are the temple of God, and the Spirit of God dwelleth in
you? If any man defile, corrupt and destroy the temple of God, him ſhall
God destroy;” (the ſame word is in the original, in both clauſes ;)
“ for the temple of God is holy, whieh temple ye are.” It looks from
| other parts of the epistle, where the apostle argues to the very ſame
purport, (ſee ch. 6. 13.20.) as if the falſe teachers among the Corin-
thians were not only looſe livers, but taught licentious doćtrines, and
what was particularly fitted to the taste of this lewd city, on the head of
fornication. Such doćtrine was not to be reckoned among hay and stub-
ble ; that would be conſumed, while the perſon who laid them on the
foundation eſcaped the burning; for it tended to corrupt, to pollute, and
destroy the church, which was a building erected for God, and conſe-
crated to him, and therefore ſhould be kept pure and holy. Thoſe who
ſpread principles of this ſort, would provoke God to destroy them.
Note, Thoſe who ſpread looſe principles, that have a direét tendency
to pollute the church of God, and render it unholy and unclean, are
likely to bring deſtruction on themſelves. It may be understood alſo as
an argument against their diſcord and factious strifes; diviſion being the
way to deſtrućtion. But what I have been mentioning ſeems to be the
proper meaning of the paſſage; “ Know ye not that ye are the temple
of God, and that the Spirit of God dwelleth in you ?” It may be under-
stood of the church of Corinth colle&tively, or of every fingle believer
among them ; christian churches are temples of God. He dwells among
them by his Holy Spirit. “ They are built together for a habitation of
God through the Spirit,” Eph. 2. 22. Every christian is a living
temple of the living God. God dwelt in the Jewiſh temple, took poſ.
ſeſſion of it, and refided in it, by that glorious cloud that was the token
of his preſence with that people. So Christ by his Spirit dwells in all
true believers. The temple was devoted and conſecrated to God, and ſet
apart from every common to a holy uſe, to the immediate ſervice of God.
So all christians are ſeparate from common uſes, and ſet apart for God
and his ſervice. They are ſacred to him—A very good argument this
against all fleſhly lusts, and all doćtrines that give countenance to them.
If we are the temples of God, we must do nothing that ſhall alienate our-
ſelves from him, or corrupt and pollute ourſelves, and thereby unfit our-
|ſelves for his uſe; and we must hearken to no doctrine nor doctor, that

A. D. 57. - c /
would ſeduce us to any ſuch praćtices. Note, Christians are holy by
profeſſion, and ſhould be pure and clean, both in heart and converſation.
We ſhould heartily abhor, and carefully avoid, what will defile God’s
temple, and prostitute what ought to be ſacred to him.
18. Let no man deceive himſelf. If any man among
you ſeemeth to be wiſe in this world, let him become a
fool, that he may be wiſe. 19, For the wiſdom of this
world is fooliſhneſs with God. For it is written, He
taketh the wiſe in their own craftineſs. 20. And again,
The Lord knoweth the thoughts of the wiſe, that they
2IC V21ſł,
Here he preſcribes humility, and a modest opinion of themſelves, for
the remedy of the irregularities in the church of Corinth, the diviſions
and contests among them ; “ Let no man deceive himself, v. 18. Do not
be led away from the truth and fimplicity of the goſpel, by pretenders
to ſcience and eloquence, by a ſhew of deep learning, or a flouriſh of
words, by rabbies, orators, or philoſophers.” Note, We are in great
danger of deceiving ourſelves, when we have too high an opinion of hu-
man wiſdom and arts ; plain and pure christianity will be likely to be
deſpiſed by thoſe who can ſuit their doćtrines to the corrupt taste of
their hearers, and ſet them off with fine language, or ſupport them with
a ſhew of deep and strong reaſoning. But “he who ſeems to be wiſe,
must become a fool, that he may be wiſe.” He must be ſenſible of his
own ignorance, and lament it; he must distrust his own understanding,
and not lean on it. To have a high opinion of our own wiſdom, is but
to flatter ourſelves; and ſelf-flattery is the very next step to ſelf-deceit.
The way to true wiſdom, is, to fink our opinion of our own to a due
level, and be willing to be taught of God. He must become a fool,
who would be truly and thoroughly wiſe. The perſon who reſigns his
own understanding, that he may follow the inſtruction of God, is in the
way to true and everlasting wiſdom. “The meek will he guide in judg-
ment, the meek will he teach his way,” Pſ. 25. 9. He that has a low
opinion of his own knowledge and powers, will ſubmit to better informa-
tion; ſuch a perſon may be informed and improved by revelation : but
the proud man, conceited of his own wiſdom and understanding, will
undertake to correót even divine wiſdom itſelf, and prefer his own ſhallow
reaſonings to the revelations of infallible truth and wiſdom. Note, We
must abaſe ourſelves before God, if we would be either truly wiſe or
good; For the wisdom of this world is foolishness with God, v. 19. The
wiſdom which worldly men esteem, (policy, philoſophy, oratory,)
is foolishness with God. It is ſo in a wa
dom. He chargeth his angels with folly, (Job 4. 18.
the wiſeſt among the children of men. His understanding is infinite,
Pſ. 147. 5. There can be no more compariſon between his wiſdom,
and our’s, than between his power and being and our’s. There is no
common meaſure by which to compare finite and infinite. And much
more is the wiſdom of man fooliſhneſs with God when ſet in competi-
tion with his. How justly does he deſpiſe, how eaſily can he baffle and
confound it ! He taketh the wise in their own craftiness ; (Job 5. 13.) he
catches them in their own nets, and entangles them in their own ſnares:
he turns their most studied, plauſible, and promiſing ſchemes against
themſelves ; and ruins them by their own contrivance. Nay, “He
knows the thoughts of the wiſe, that they are vain,” (v. 20.) that they
are vanity, Pſ. 94. 11. Note, God has a perfeót knowledge of the
thoughts of men, the deepest thoughts of the wisest men, their most
ſecret counſels and purpoſes: nothing is hidden from him, but all things
are naked and bare before him, Heb. 4. 13. And he knows them to
be vanity.
mixture of vanity, of weakneſs and folly, in them ; and before God their
wiſeſt and best thoughts are very vanity, compared, I mean, with his
thoughts of things. And ſhould not all this teach us modesty, diffidence
in ourſelves, and a deference to the wiſdom of God ; make us thankful
for his revelations, and willing to be taught of God, and not be led away
by glorious pretences to human wiſdom and ſkill, from the fimplicity of
Christ, or a regard to his heavenly doćtrine Note, He who would be
wife indeed must learn of God, and not ſet his own wiſdom up in com-
petition with God’s. -
) and much more
21. Therefore let no man glory in men. For all things
are your's; 22. Whether Paul, or Apollos, or Cephas, or
of comparison with his wiſ-
The thoughts of the wiſeſt men in the world have a great
I CORINTHIANS, III, IV.
| are very apt to make the mercies of God croſs their intentions.
| benefit.”
|
The Fooliſhneſs of worldly wiſdom.
the world, or life, or death, or things preſent, or things to
come ; all are your's; 23. And ye are Chriſt's; and
Chriſt is God’s. * .
Here the apoſtle founds an exhortation againſt over-valuing their
teachers, on what he had juſt ſaid, and on the confideration that they had
an equal intereſt in all their miniſters; Therefore let no man glory in men,
(v. 21.) forget that their miniſters are men, or pay that deference to
them, that is due only to God; ſet them at the head of parties, have
them in immoderate eſteem and admiration, and ſervilely and implicitly
follow their condućt, or ſubmit to their dićtates; and eſpecially in con-
tradićtion to God, and the truths taught by his Holy Spirit. Mankind
The
miniſtry is a very uſeful and very gracious inſtitution, and faithful miniſters
are a great bleſfing to any people; yet the folly and weakneſs of people
may do much miſchief by what is in itſelf a bleſfing. They may fall
into factions, fide with particular miniſters, and ſet them at their head,
glory in their leaders, and be carried by them they know not whither.
The only way to avoid this miſchief, is, to have a modeſt opinion of our-
ſelves, a due ſenſe of the common weakneſs of human underſtanding,
and, an entire deference to the wiſdom of God ſpeaking in his word.
Miniſters are not to be ſet up in competition with one another. All
faithful miniſters are ſerving one Lord, and purſuing one purpoſe. They
were appointed of Chriſt, for the common benefit of the church ; “ Paul,
and Apollos, and Cephas, are all your’s. One is not to be ſet up
againſt another, but all are to be valued and uſed for your own ſpiritual
Upon this occaſion alſo he gives in an inventory of the
church’s poſſeſſions, the ſpiritual riches of a true believer; “All is
3your’s 5 miniſters of all ranks, ordinary and extraordinary. Nay, the
world itſelf is your’s.” Not that ſaints are proprietors of the world,
but it ſtands for their ſake, they have as much of it as Infinite Wiſdom
ſees to be fit for them, and they have all they have, with the divine
bleſfing. “Life is your’s, that you may have ſeaſon and opportunity to
prepare for the life of heaven; and death is your’s, that you may go to
the poſſeſſion of it. It is the kind meſſenger that will fetch you to your
Father’s houſe. Things present are your’s, for your ſupport on the road;
things to come are your’s, to enrich and regale you for ever at your jour-
ney’s end.” Note, If we belong to Chriſt, and are true to him, all good
belongs to us, and is ſure to us. Allis our’s, time and eternity, earth and
heaven, life and death. We shall want no good thing, Pſ, 84. 11. But
it muſt be remembered, at the ſame time, that we are Chriſt's, the ſub-
jećts of his kingdom, his property. He is Lord over us, and we muſt
own his dominion, and cheerfully ſubmit to his command, and yield our-
ſelves to his pleaſure, if we would have all things miniſter to our advan-
tage. All things are our's, upon no other foot than our being Chriſt’s.
Out of him we are without juſt title or claim to any thing that is good.
Note, They that would be ſafe for time, and happy to eternity, muſt be
Chriſt's. And Chriſt is God's. He is the Chriſt of God; anointed of
God, and commiſſioned by him, to bear the office of a Mediator, and to
aćt therein for the purpoſes of his glory. Note, All things are the be-
liever’s, that Chriſt might have honour in his great undertaking, and
God in all might have the glory. God in Chriſt reconciling a finful world
to himſelf, and ſhedding abroad the riches of his grace on a reconciled
world, is the ſum and ſubſtance of the goſpel.
CHAP. IV.
In this chapter, the apostle, I. Directs them how to account gſ him and his
fellow-ministers, and therein, tacitly at least, reproves, them for their
unworthy carriage toward him, v. 1...6. II. He cautions them º:
pride and self-elation, and hints at the many temptations they had to
conceive too highly of themselves, and despise him, and other apostles,
because of the great diversity in their circumstances and condition,
v. 7... 13. III. He challenges their regard to him as their father 272
Christ, v. 14...16. IV. He tells them of his having sent Timothy to
them, and of his own purpose to come to them shortly, however SO77762
among them had pleased themselves and grown vain, upon the quite con-
trary expectation, v. 17, to the end.
1. T ET a man ſo account of us, as of the miniſters of
Chriſt, and ſtewards of the myſteries of God.
2. Moreover it is required in ſtewards, that a man be
found faithful. 3. But with me it is a very ſmall thing
A. D. 57.
that I ſhould be judged of you, or of man’s judgment:
yea, I judge not mine own ſelf. , 4. For I know nothing
by myſelf; yet am I not hereby juſtified: but he that
judgeth me is the Lord. 5. Therefore judge nothing be-
fore the time, until the Lord come, who both will bring
to light the hidden things of darkneſs, and will make ma-
nifeſt the counſels of the hearts; and then ſhall every man
have praiſe of God. 6. And theſe things, brethren, I have ||
in a figure transferred to myſelf, and to Apollos for your
ſakes; that ye might learn in us not to think of men above
that which is written, that no one of you be puffed up for
one againſt another.
Here,
I. The apoſtle challenges the reſpect due to him on account of his
charaćter and office, in which many among them had at leaſt very much
failed ; “ Let a man ſo account of us, as of the miniſters of Chriſt, and
ftewards of the myſteries of God:” (v. 1.) though poſſibly others might
have valued him too highly, by ſetting him up as the head of a party,
and profeſſing to be his diſciples. Note, In our opinion of miniſters, as
well as all other things, we ſhould be careful to avoid extremes. Apoſ.
tles themſelves were, 1. Not to be over-valued, for they were ministers,
not masters; stewards, not lords. They were ſervants of Chriſt, and no
more, though they were ſervants of the higheſt rank, that had the care
of his houſehold, that were to provide food for the reſt, and appoint and
dire&t their work. Note, It is a very great abuſe of their power, and
highly criminal in common miniſters, to lord it over their fellow-ſervants,
and challenge authority over their faith or pračtice. For even apoſtles
were but ſervants of Chriſt, employed in his work, and ſent on his errand,
and diſpenſers of the myſteries of God, or thoſe truths which had been
hidden from the world in ages and generations paſt. They had no au-
thority to propagate their own fancies, but to ſpread christian faith. 2.
Apoſtles were not to be undervalued: for though they were miniſters,
they were miniſters of Chriſt. The charaćter and dignity of their Mas-
ter put an honour on them. Though they are but stewards, they are
not stewards of the common things of the world, but of divine mysteries.
They had a great trust, and for that reaſon had an honourable office.
They were stewards of God’s houſehold, high-stewards in his kingdom
of grace. They did not ſet up for masters, but they deſerved reſpect
and esteem in this honourable ſervice. Eſpecially, *
II. When they did their duty in it, and approved themſelves faithful;
“It is required in stewards, that a man be found faithful;” (v. 2.)
trust-worthy. . The stewards in Christ's family, must appoint what he
hath appointed : they must not ſet their fellow-ſervants to work for
themſelves : they must not require any thing from them without their
Master’s warrant : they must not feed them with the chaff of their own
inventions, instead of the wholeſome food of christian doćtrine and truth:
they must teach what “ he hath commanded, and not the doćtrines and
commandments of men :” they must be true to the interest of their
Lord, and conſult his honour. Note, The ministers of Christ ſhould
make it their hearty and continual endeavour to approve themſelves trust-
worthy ; and when they have the testimony of a good conſcience and
the approbation of their Master, they muſt ſlight the opinions and cen-
ſures of their fellow-ſervants; “But with me, saith the apostle, it is a
ſmall thing that I ſhould be judged of you, or of man’s judgment,” v. 3.
Indeed reputation and eſteem among men are a good ſtep towards uſeful-
neſs in the miniſtry; and Paul’s whole argument upon this head, ſhews
he had a juſt concern for his own reputation. But he that would make
it his chief endeavour to pleaſe men, would hardly approve himſelf a faith-
ful ſervant of Chriſt, Gal. 1. 10, . He that would be faithful to Chriſt,
muſt deſpiſe the cenſures of men for his ſake. He muſt look upon it as
a very little thing, (if his Lord approves him,) what judgment men form
of him. They may think very meanly or very hardly of him, while he
is doing his duty; but it is not by their judgment that he muſt ſtand or
fall,
and candid Judge than their fellow-ſervants; one who knows and pities
their imperfeótions, though he has none of his own. It is better, “to
fall into the hands of God than into the hands of men,” 2 Sam. 24. 14.
The beſt of men are too apt to judge raſhly and hardly and unjuſtly ;
but his judgment is always according to truth. It is a comfort that men
are not to be our final judges. Nay, we are not thus to judge ourſelves;
I coRINTHIANs, IV,
The Stewardſhip of the Apoſtles.
“ rea, I judge not myself. For though I know nothing by myself, cannot
charge myſelf with unfaithfulneſs, yet I am not thereby justifted, this will
not clear me of the charge ; but he that judgeth me, is, the Lord. It is
his judgment that muſt determine me. By his ſentence I muſt abide.
Such, I am as he ſhall find and judge me to be.” Note, It is not judg-
ing well of ourſelves, juſtifying ourſelves, that will prove us ſafe and
happy. Nothing will do this, but the acceptance and approbation of
our ſovereign Judge. “Not he that commendeth himſelf, is approved,
but he whom the Lord commendeth,” 2 Cor. 10. 18. -
III. The apoſtle takes occaſion from hence to caution the Corinthians
againſt cenſoriouſneſs—forward and ſevere judging others; “ Therefore,
judge nothing before the time, until the Lord come,” v. 5. It is judg-
ing out of ſeaſon, and judging at an adventure. He is hot to be under-
ſtood of judging by perſons in authority, within the verge of their office,
nor of private judgiug concerning facts that are notorious ; but of judg-
ing perſons’ future ſtate, or the ſecret ſprings and principles of their ac-
tions, or about facts doubtful in themſelves. To judge in theſe caſes, and
give deciſive ſentence, is to aſſume the ſeat of God, and challenge his
prerogative. Note, How bold a finner is the forward and ſevere cen-
ſurer How ill-timed and arrogant are his cenſures . But there is one
who will judge the cenſurer, and thoſe he cenſures, without prejudice,
pºſion, or partiality. And there is a time coming, when men cannot faii
of judging right concerning themſelves and others, by following his judg-
ment. This ſhould make them now cautious oridging others, and care-
ful in judging themſelves. There is a time coming, when “the Lord
will bring to light the hidden things of darkneſs, and make manifeſt the
counſels of the hearts;” deeds of darkneſs that are now done in ſecret,
and all the ſecret inclinations, purpoſes, and intentions, of the hidden
man of the heart. Note, There is a day coming, that will lighten the
darkneſs, and lay open the face of the deep ; will fetch men’s ſecret fins
into open day, and diſcover the ſecrets of their hearts; The day shall de-
clare it. ... The Judge will bring theſe things to light. The Lord Jeſus
Chriſt will manifeſt the counſels of the heart, of all hearts. Note, The
Lord Jeſus Chriſt muſt have the knowledge of the counſels of the heart,
elſe he could not make them manifeſt. This is a divine prerogative;
(Jer, 17. 10.) and yet it is what our Saviour challenges to himſelf in a
very peculiar manner, (Rev. 2. 23.) “All the churches ſhall know that
I am HE who ſearcheth the reins and hearts, and will give to every one
of you according to your works.” Note, We ſhould be very careful how
we cenſure others, when we have to do with a Judge from whom we
cannot conceal ourſelves. Others do not lie open to our notice, but we
lie all open to his ; and when he comes to judge, every man shall have
praiſe of God. Every man, that is, every one qualified for it, every one
who has done well. Though none of God’s ſervants can deſerve any
thing from him, though there be much that is blameable even in their
beſt ſervices, yet ſhall their fidelity be commended and crowned by him;
and ſhould they be condemned, reproached, or vilified, by their fellow.
ſervants, he will roll away all ſuch unjuſt cenſures and reproaches, and
ſhew them in their own amiable light. . Note, Chriſtians may well be
patient under unjuſt cenſures, when they know ſuch a day as this is
coming, eſpecially when they have their conſciences teſtifying to their
integrity. But how fearful ſhould they be of loading any with reproaches
now, whom their common Judge ſhall hereafter commend
IV. The apoſtle here lets us into the reaſon why he had uſed his own
name and that of Apollos, in this diſcourſe of his. He had done it in a
And happy is it for faithful miniſters, that they have a more juſt ||
Jigure, and he had done it for their ſakes. He choſe rather to mention
his own name, and the name of a faithful fellow-labourer, than the names
of any heads of factions among them, that hereby he might avoid what
would provoke, and ſo procure his advice the greater regard. Note,
Miniſters ſhould uſe prudence in their advices and admonitions, but eſpe-
cially in their reproofs, left they loſe their end. The advice the apostle
would by this means inculcate, was, “that they might learn not to think
9f men above what is written, nor be puffed up for one against another,”
(v. 6.) above what he had been writing. Apostles were not to be ef.
teemed other than “planters or waterers in God’s huſbandry, than maſ.
ter-builders in his building, than stewards of his mysteries, and ſervants
of Christ. And common ministers cannot bear theſe charaćters in the
ſame ſenſe that apostles did. Note, We must be very careful not to
transfer the honour and authority of the Master to his ſervant. “We
must call no man Master on earth ; one is our Master, even Christ,”
Matth. 23. 8, 10. We must not think of them above what is written.
Note, The word of God is the best rule by which to judge concerning
men. And again, judging rightly concerning men, and not judging more
highly of them than is fit, is one way to prevent quarrels and contentions
A. D. 57.
Caution againſt Cenſoriouſneſs.
1 CORINTHIANS, IV.

in the churches. Pride commonly lies at the bottom of theſe quarrels.
Self-conceit contributes very much to our immoderate esteem of our
teachers, as well as ourſelves. Our commendation of our own taste and
judgment commonly goes along with our unreaſonable applauſe, and always
with a fačtious adherence to one teacher, in oppoſition to others that
may be equally faithful and well qualified. But to think modestly of
ourſelves, and not above what is written of our teachers, is the most effec-
tual means to prevent quarrels and contests, fidings and parties, in the
church. We ſhall not be puffed up for one against another, if we re-
member that they are all instruments employed by God in his huſbandry
and building, and endowed by him with their various talents and qualifi-
Catlon S.
7. For who maketh thee to differ from another 2 And
what haſt thou that thou didſt not receive 2 Now if thou
didſt receive it, why doſt thou glory, as if thou hadſt not
received it? 8. Now ye are full, now ye are rich, ye have
reigned as kings without us: and I would to God ye did
reign, that we alſo might reign with you. 9. For 1 think
that God hath ſet forth us the apoſtles laſt, as it were ap-
pointed to deatl, : for we are made a ſpectacle unto the
world, and to angels, and to men. 10. We are fools for
Chriſt's ſake, but ye are wiſe in Chriſt; we are weak, but
ye are ſtrong; ye are honourable, but we are deſpiſed.
11. Even unto this preſent hour we both hunger, and
thirſt, and are naked, and are buffeted, and have no certain
dwelling-place; 12. And labour, working with our own
hands: being reviled, we bleſs: being perſecuted we ſuffer
it: 13. Being defamed, we entreat ; we are made as the
filth of the world, and are the off-ſcouring of all thing
unto this day. -
Here the apoſtle improves the foregoing hint to a caution againſt pride
and ſelf-conceit, and ſets forth the temptations the Corinthians had to
deſpiſe him, from the difference of their circumſtances.
I. He cautions them againſt pride and ſelf-conceit, by this confidera-
tion, that all the diſtinétion made among them was owing to God; Who
maketh thee to differ P v. 7. And what hast thou that thou didst not re-
ceive 2 Here the apoſtle turns his diſcourſe to the miniſters, who ſet
themſelves at the head of theſe factions, and did but too much encourage
and abet the people in thoſe feuds. What had they to glory in, when
all their peculiar gifts were from God 2 They had received them, and
could not glory in them as their own, without wronging God. At the
time when they refle&ted on them to feed their vanity, they ſhould have
confidered them as ſo many debts and obligations to divine bounty and
'grace. But it may be taken as a general maxim : We have no reaſon
to be proud of our attainments, enjoyments, or performances; all that
we have, or are, or do, that is good, is owing to the free and rich grace
of God. Boaſting is for ever excluded. There is nothing we have that
we can properly call our own, all is received from God. It is fooliſh
in us therefore, and injurious to him, to boaſt of it ; they who receive
all, ſhould be proud of nothing, Pſ. 115. 1. Beggars and dependents
may glory in their supports ; but to glory in themſelves, is to be proud
at once of meanneſs, impotence, and want. Note, Due attention to
our obligations to divine grace would cure us of arrogance and ſelf-con-
Celt. * -
II. He preſſes the duty of humility upon them by a very ſmart irony,
or at leaſt reproves them for their pride and ſelf-conceit ; “Te are full,
3/e are rich, ye have reigned as kings without us. Ye have not only a ſuf-
ficiency, but an affluence, of ſpiritual gifts ; nay, ye can make them the
matter of your glory without us, in mine abſence, and without having any
need of me.” There is a very elegant gradation from ſufficiency to
wealth, and from thence to royalty; to intimate how much the Corin-
thians were elated by the abundance of their wiſdom and ſpiritual gifts ;
which was a humour that prevailed among them, while the apoſtle was
away from them, and made them forget what an intereſt he had in all.
See how apt pride is to over-rate benefits, and overlook the benefactor;
to ſwell upon its poſſeſſions, and forget from whom they come ; nay, it
is apt to behold them in a magnifying-glaſs : “ Te have reigned as kings,”
ſays the apoſtle, “that is, in your own conceit ; and ‘I would to God
Vol. V. No. 99. w
ye did reign, that we alſo might reign with you.’ I wiſh ye had as
much of the true glory of a chriſtian church upon you, as you arrogate
} to yourſelves. I ſhould come in then for a ſhare of the honour; I should
reign with you ; I ſhould not be overlooked by you as now I am, but
valued and regarded as a miniſter of Chriſt, and a very uſeful inſtrument
among you.” Note, Thoſe do not commonly know themſelves beſt,
who think beſt of themſelves, who have the higheſt opinion of themſelves.
The Corinthians might have reigned, and the apoſtle with them, if they
had not been blown up with an imaginary royalty. Note, Pride is a
great prejudice to our improvement. He is ſtopped from growing wiſer
or better, who thinks himſelf at the height ; not only full, but rich, nay
a king.
III. He comes to ſet forth his own circumſtances, and thoſe of the
other apoſtles, and compares them with their's.
1. To ſet forth the caſe of the apoſtles; “ For I think it hath pleaſed
God to ſet forth us the apoſtles laſt, as it were appointed to death. For
we are made a ſpectacle to the world, and to angels and to men.” Paul
and his fellow-apoſtles were expoſed to great hardſhips. Never were any
men in this world ſo hunted and worried. They carried their lives in
their hands; “God hath ſet forth us the apoſtles laſt, as it were ap-
pointed to death,” v. 9. An alluſion is made to ſome of the bloody
ſpectacles in the Roman amphitheatres; where men were expoſed to fight
wild beaſts, or to cut one another to pieces, to make diverſion for the
populace; where the vićtor did not eſcape with his life, though he ſhould
deſtroy his adverſary, but was only reſerved for another combat, and muſt
be devoured or cut in pieces at laſt. So that ſuch wretched criminals
(for they were ordinarily condemned perſons that were thus expoſed)
might very properly be called imbavāriot—perſons devoted or appointed
to death. They are ſaid to be ſet forth last, becauſe the meridian gladi-
ators, thoſe who combated one another in the after-part of the day,
were moſt expoſed, being obliged to fight naked. So that (as Seneca
ſays, epist. 7.) this was perfeót butchery; and thoſe expoſed to beaſts in
the morning, were treated mercifully, in compariſon of theſe. . The gene-
ral meaning is, that the apoſtles were expoſed to continual danger of
death, and that of the worſt kinds, in the faithful diſcharge of their
office. God had ſet them forth, brought them into view, as the Roman
emperors brought their combatants into the arena, the place of ſhew,
though not for the ſame purpoſes. They did it, to pleaſe the populace,
and humour their own vanity, and ſometimes a much worſe principle.
The apoſtles were ſhewn, to manifeſt the power of divine grace, to con-
firm the truth of their miſſion and doćtrine, and to propagate religion in
the world. Theſe were ends worthy of God; noble views, fit to ani-
mate them to the combat. But they had like difficulties to encounter,
and were in a manner as much expoſed as theſe miferable Roman crimi-
nals. Note, The office of an apoſtle was, as an honourable, ſo a hard and
hazardous one; “ For we are made a ſpectacle to the world, and to angels,
and to men, v. 9. A shew ; we are brought into the theatre, brought
out to the public view of the world. Angels and men are witneſſes to
our perſecutions, ſufferings, patience, and magnanimity. They all ſee
that we ſuffer for our fidelity to Chriſt, and how we ſuffer ; how great
and imminent are our dangers, and how bravely we encounter them ;
how ſharp our ſufferings, and how patiently we endure them, by the
power of divine grace and our chriſtian principles. Our's is hard work,
but honourable; it is hazardous, but glorious. God will have honour
from us, religion will be credited by us. The world cannot but ſee and
wonder at our undaunted reſolution, our invincible patience and con-
ſtancy.” And how contentedly could they be expoſed, both to ſuf-
ferings and ſcorn, for the honour of their Maſter! Note, The faithful
miniſters and diſciples of Chriſt ſhould contentedly undergo any thing
for his ſake and honour. - • * *
2. He compares his own caſe with that of the Corinthians; “We are
fools for Chriſi's ſake, but ye are wiſe in Christ ; *e are weak, but ye are
ſtrong; ye are honourable, but we are deſpiſed, v. 10. We are fools for
Chriſt’s ſake; ſuch in common accounts and we are well content to be
ſo accounted. We can paſs for fools in the world, and be deſpiſed as
ſuch ; ſo that the wiſdom of God and the honour of the goſpel be by
this means ſecured and diſplayed.” Note, Faithful miniſters can bear
being deſpiſed, ſo that the wiſdom of God and the power of his grace
be thereby diſplayed. “But ye are wiſe in Chriſt. Ye have the fame
of being wiſe and learned chriſtians, and ye do not a little value your-
ſelves pon it. We are under diſgrace for delivering the plain truths of
the goſpel, and in as plain a manner : ye are in reputation for your elo-
quence and human wiſdom, which among many make you paſs for wiſe
men in Chriſt. We are weak, but º are ſtrong, We are ſuffering for
4 L -
A. D. 57.
Chriſt's ſake,” (ſo being weak plainly ſignifies, 2 Cor. 12. 10.) “when
ye are in eaſy and flouriſhing circumſtances.” Note, All chriſtians are
not alike expoſed. Some ſuffer greater hardſhips than others, who are yet
engaged in the ſame warfare. The ſtandard-bearers in an army are moſt
ſtruck at. So miniſters in a time of perſecution are commonly the firſt
and greateſt ſufferers. Or elſe, “We paſs upon the world for perſons
of but mean endowments, very ſtriplings in chriſtianity ; but ye look
upon yourſelves, and are looked upon by others, as men, as thoſe of a
much more advanced growth and confirmed ſtrength.” Note, They are
not always the greatest proficients in christianity, who think thus of
themſelves, or paſs for ſuch upon others. It is but too eaſy and com-
mon for ſelf-love to commit ſuch a mistake. The Corinthians may
think themſelves, and be esteemed by others, as wifer and stronger
men in Christ than the apostles themſelves. But O ! how groſs is the
mistake sº
IV. He enters into ſome particularities of their ſufferings ; Even to
this present hour ; that is, after all the ſervice we have been doing among
you and other churches, “we both hunger, and thirst, and are naked,
and are buffeted, and have no certain dwelling-place ; and labour, work-
ing with our own hands,” v. 11, 12. “Nay, they were made as the
filth of the world, and off-ſcouring all things,” v. 13. They were forced
to labour with their own hands, to get ſubſiſtence, and had ſo much, and
ſo much greater, buſineſs to mind, that they could not attend enough to
this, to get a comfortable livelihood, but were expoſed to hunger, thirst,
and nakedneſs; many times wanted meat, and drink, and clothes. They
were driven about the world, without having any fixed abode, any stated
habitation. Peor circumstances indeed, for the prime ministers of our
Saviour’s kingdom, to have no houſe nor home, and to be destitute of
food and raiment . But yet no poorer than his, who had not where to lay
his head, Luke 9.58. But, O glorious charity and devotion, that would
carry them through all theſe hardſhips How ardently did they love
God, how vehemently did they thirst for the ſalvation of ſouls . Their’s
was voluntary, it was pleafing poverty. They thought they had a rich
amends for all the outward goodthings they wanted, if they might but ſerve
Chriſt, and ſave ſouls. Nay, though they “were made the filth of the
world, and the off-ſcouring of all things.” They were treated as men
not fit to live, rspiza.0&pporo. It is reaſonably thought by the critics,
that an alluſion is here made to a common cuſtom of many Heathen na-
tions, to offer men in ſacrifice, in a time of peſtilence, or other like
grievous calamity. Theſe were ordinarily the vileſt of men, perſons of
the loweſt rank and worſt charaćter. Thus, in the firſt ages, chriſtians
were counted the ſource of all public calamities, and were ſacrificed to
the people’s rage, if not to appeaſe their angry deities. And apoſtles
could not meet with better uſage. They ſuffered in their perſons and
charaćters as the very worſt and vileſt men; as the moſt proper to make
ſuch a ſacrifice : or elſe as the very dirt of the world, that was to be
ſwept away : nay, as the off-scouring of all things, the droſs, the filings
of all things. They were the common-ſewer into which all the re-
proaches of the world were to be poured. To be the off-ſcouring of
any thing, is bad; but what is it to be the off-ſcouring of all things 2
How much did the apoſtles reſemble their Maſter, “ and fill up that
which was behind of his afflićtions, for his body’s ſake, which is the
church 2° Col. 1. 24. They ſuffered for him, and they ſuffered after
his example. Thus poor and deſpiſed was he in his life and miniſtry.
And every one who would be faithful in Chriſt Jeſus, muſt prepare for
the ſame poverty and contempt. Note, They may be very dear to God,
and honourable in his eſteem, whom men may think unworthy to live,
and uſe and ſcorn as the very dirt and refuſe of the world. God seeth
anot as man seeth, 1 Sam. 16. 7.
V. We have here the apoſtles’ behaviour under all ; and the return
they made for this mal-treatment; “Being reviled, we bleſs ; being
perſecuted, we ſuffer it; being defamed, we entreat,” v. 12, 13. They
returned bleſfings for reproaches, and entreaties and kind exhortations for
the rudeſt ſlanders and defamation; and were patient under the ſharpeſt
perſecutions. Note, The diſciples of Chriſt, and eſpecially his miniſters,
fhould hold faſt their integrity, and keep a good conſcience, whatever
oppoſition or hardſhips they meet with from the world. Whatever they
fuffer from men, they muſt follow the example, and fulfil the will and
precepts, of their Lord. They muſt be content, with him and for him,
to deſpiſed and abuſed.
14. I write not theſe things to ſhame you, but as my
beloved ſons I warn you, 15. For though ye have ten
thouſand inſtructors in Chriſt, yet have ye not many fa-
1 CORINTHIANS, IV.
The Apoſtle's Tenderneſs and Authority.
thers: for in Chriſt Jeſus I have begotten you through
the goſpel. 16. Wherefore I beſeech you, be ye followers
of me. - - -
Here Paul challenges their regard to him as their father. He tells
them, 1. That what he had written was not for their reproach, but ad-
monition; not with the gall of an enemy, but the bowels of a father;
(v. 14.) “I write not to ſhame you, but as my beloved children I warn
you.” Note, In reproving for fin, we ſhould have a tender regard to
the reputation, as well as the reformation, of the finner. We ſhould aim
to diſtinguiſh between them and their fins, and take care not to diſcover
any ſpite againſt them ourſelves, nor expoſe them to contempt and re-
proach in the world. Reproofs that expoſe, commonly do but exaſpe-
rate ; when thoſe that kindly and affectionately warm, are likely to re-
form. When the affections of a father mingle with the admonitions of
a miniſter, it is to be hoped that they may at once melt and mend : but
to laſh like an enemy or executioner, will provoke, and render obſtinate.
To expoſe to open ſhame, is but the way to render ſhameleſs. 2. He
ſhews them upon what foundation he claimed paternal relation to them,
and calls them his ſons. They might have had other pedagogues or in-
ſtrućtors, but he was their father ; “for in Chriſt Jeſus he had begotten
them by the goſpel,” v. 15. They were made chriſtians by his miniſtry.
He had laid the foundation of a church among them. Others could only
build upon it. Whatever other teachers they had, he was their ſpiritual
father. He firſt brought them off from Pagan idolatry to the faith of
the goſpel and the worſhip of the true and living God. He was the
inſtrument of their new birth, and therefore claimed the relation of a fa-
ther to them, and felt the bowels of a father toward them. Note, There
commonly is, and always ought to be, an endeared affection between faith-
ful miniſters, and thoſe they beget in Chriſt Jeſus through the goſpel.
They ſhould love like parents and children. , 3. We have here the ſpe-
cial advice he urges on them ; HWherefore I beseech you, be ye followers
of me, v. 16. This he elſewhere explains and limits, (ch. 11. 1.) “ Be
ge followers of me, as I also am of Christ. Follow me as far as I follow
Chriſt. Come up as cloſe as ye can to my example in thoſe inſtances
wherein I endeavour to copy after his pattern. Be my diſciples, as far
as I manifeſt myſelf to be a faithful miniſter and diſciple of Chriſt, and
no farther. I would not have you be my diſciples, but his. But I
hope I have approved myſelf a faithful ſteward of the myſteries of Chriſt,
and a faithful ſervant of my maſter Chriſt ; ſo far follow me, and tread
in my ſteps.” Note, Miniſters ſhould ſo live, that their people may
take pattern from them, and live after their copy. They ſhould guide
them by their lives as well as their lips ; go before them in the way to
heaven, and not content themſelves with pointing it out. Note, As
miniſters are to ſet a pattern, others muſt take it. They ſhould follow
them, as far as they are ſatisfied that they follow Chriſt in faith and
praćtice.
17. For this cauſe have I ſent unto you Timotheus, who
is my beloved ſon, and faithful in the Lord, who ſhall
bring you into remembrance of my ways which are in
Chriſt, as I teach every-where in every church. 18. Now
ſome are puffed up, as though I would not come to you.
19. But I will come to you ſhortly, if the Lord will; and
will know, not the ſpeech of them who are puffed up, but
the power. 20. For the kingdom of God is not in word,
but in power. , 21. What will ye Shall I come unto you
with a rod, or in love, and in the ſpirit of meekneſs
Here,
1. He tells them of his having ſent Timothy to them, “to bring
them into remembrance of his ways in Chriſt, as he taught every-where
in every church ;” (v. 17.) to remind them of his ways in Chriſt, to
refreſh their memory as to his preaching and practice, what he taught,
and how he lived among them. . Note, They who have had ever ſo good
teaching, are apt to forget, and need to have their memories refreſhed.
The ſame truth, taught over again, if it give no new light, may make
new and quicker impreſſion. He alſo lets them know, that “his teaching
was the ſame every-where, and in every church.” He had not one doc.
trine for one place and people, and another for a different one. He
kept cloſe to his inſtructions. What he received of the Lord, that he de-
A. D. 57.
A Caſe of groſs Criminality.
1 coRINTHANs, V.
livered, ch. 11.23. This was the goſpel-revelation, which was the equal
concern of all men, and did not vary from itſelf. He therefore taught
the ſame things in every church, and lived after the ſame manner in all
times and places. Note, The truth of Chriſt is one and invariable.
What one apoſtle taught, every one taught. ...What one apoſtle taught
at one time and in one place, he taught at all times and in all places. ||
Chriſtians may miſtake and differ in their apprehenſions, but Chriſt and
chriſtian truth are the ſame yeſterday, to-day, and for ever, Heb. 13.8.
To render their regard to Timothy the greater, he gives them his charac-
ter. He was his beloved son, a ſpiritual child of his, as well as them-
ſelves. Note, Spiritual brotherhood ſhould engage affection as well as
what is common and natural. The children of one father ſhould have one
heart. But he adds, “He is faithful in the Lord; truſt-worthy, as
one that feared the Lord. He will be faithful in the particular office he
has now received of the Lord, the particular errand on which he comes;
not only from me, but from Chriſt. He knows what I have taught,
and what my converſation has been in all places, and ye may depend
upon it, he will make a faithful report.” Note, It is a great commenda-
tion of any miniſter, that he is faithful in the Lord, faithful to his ſoul,
to his light, to his truſt from God; this muſt go a great way in pro-
curing regard to his meſſage with them that fear God.
II. He rebukes the vanity of thoſe who imagined he would not come
to them, by letting them know this was his purpoſe, though he had ſent
Timothy; “I will come to you shortly, though ſome of you are ſo vain
as to think I will not.” But he adds, if the Lord will. It ſeems, as to
the common events of life, apoſtles knew no more than other men, nor
were they in theſe points under inſpiration. For had the apoſtle cer-
tainly known the mind of God in this matter, he had not expreſſed him-
ſelf with this uncertainty. But he ſets a good example to us in it. Note,
All our purpoſes muſt be formed with a dependence on Providence, and
a reſerve for the over-ruling purpoſes of God. “If the Lord will, we
fhall live, and do this and that,” Jam. 4. 15.
III. He lets them know what would follow upon his coming to them;
“I will know, not the ſpeech of them that are puffed up, but the power,”
v. 19. He would bring the great pretenders among them to a trial,
know what they were ; not by their rhetoric or philoſophy, but by the
authority and efficacy of what they taught, whether they could confirm
it by miraculous operations, and whether it was accompanied with divine
influences and ſaving effects on the minds of men. For, adds he, “the
kingdom of God is not in word, but in power.” It is not ſet up, nor
propagated, nor eſtabliſhed, in the hearts of men, by plauſible reaſonings
or florid diſcourſes, but by the external power of the Holy Spirit, in
miraculous operations at firſt, and the powerful influence of divine truth
on the minds and manners of men. w
ral to judge of a preacher’s doćtrine, to ſee whether the effects of it upon
men's hearts be truly divine. That is moſt likely to come from God,
which in its own nature is moſt fit, and in event is found, to produce
moſt likeneſs to God; to ſpread piety and virtue, to change men’s hearts,
and mend their manners.
IV. He puts it to their choice, how he ſhould come among them,
* whether with a rod, or in love, and the ſpirit of meekneſs ;” (v. 21.)
that is, according as they were, they would find him. If they con-
tinued perverſe among themſelves and with him; it would be neceſſary
to come with a rod; that is, to exert his apoſtolical power in chaſtifing
them, by making ſome examples, and inflićting ſome diſeaſes and corporal
puniſhments, or by other cenſures for their faults. Note, Stubborn of-
fenders muſt be uſed with ſeverity. In families, in chriſtian communi-
ties, paternal pity and tenderneſs, chriſtian love and compaſſion, will
ſometimes force the uſe of the rod. But this is far from being defirable,
if it may be prevented. And therefore the apoſtle adds, that it was in
their own option whether he ſhould come with a rod, or in a quite dif-
ferent diſpoſition and manner : or in love and the ſpirit of meekneſs, As
much as if he had ſaid, “Take warning, ceaſe your unchriſtian feuds,
re&ify the abuſes among you, and return to your duty, and ye ſhall
find me as gentle and benign as ye can wiſh. It will be a force upon my
inclination to proceed with feverity. I had rather come and diſplay the
tenderneſs of a father among you, than aſſert his authority. Do but
your duty, and ye have no reaſon to avoid my preſence.” Note, It is a
happy temper in a miniſter, to have the ſpirit of love and meekneſs pre-
dominant, and yet to maintain his juſt authority.
CHAP. V.
In this chapter, the apoſtle, I. Blames them for their indulgence in the case of
the incestuous person, and orders him to be exeommunicated, and delivered
Note, It is a good way in the gene-
to Saſan, 0.1.6. II. He exhorts them to christian purity, by purging
out the old leaven, v. 7, 8. And, III. Directs them to shun even the
£ommon conversation ºf christians who were guilty of any notorious and
jlagilious wickedness, v. 9, to the end. -
1, IT is reported commonly, that there is fornication
among you, and ſuch fornication as is not ſo much
as named among the Gentiles, that one ſhould have his
father's wife. 2. And ye are puffed up, and have not
rather mourned, that he that hath done this deed might
be taken away, from among you. , 3. For I verily, as
abſent in body, but preſent in ſpirit, have judged already,
as though I were preſent, concerning him that hath ſo
done this deed; 4. In the name of our Lord Jeſus Chriſt,
when ye are gathered together, and my ſpirit, with the
power of our Lord Jeſus Chriſt, 5. To deliver ſuch an one
unto Satan for the deſtrućtion of the fleſh, that the ſpirit
may be ſaved in the day of the Lord Jeſus. 6. Your
glorying is not good. Know ye not that a little leaven
leaveneth the whole lump 2
Here the apoſtle ſtates the caſe; and,
I. Lets them know what was the common or general report con-
cerning them, that one of their community was guilty of fornication,
v. 1... It was told in all places, to their diſhonour, and the reproach of
chriſtians. And it was the more reproachful, becauſe it could not be
denied. Note, . The heinous fins of profeſſed chriſtians are quickly
noted and noiſed abroad. We ſhould walk circumſpectly, for many eyes
are upon us, and many mouths will be opened againſt us if we fall into
any ſcandalous pračtice. This was not a common inſtance of fornica-
tion, but “ſuch as was not ſo much as named among the Gentiles, that
a man ſhould have his father’s wife;” either marry her while his father
was alive, or keep her as his concubine, either when he was dead or
while he was alive. In either of theſe caſes, his criminal converſation
with her might be called fornication ; but had his father been dead,
and he, after his deceaſe, married to her, it had been inceſt ſtill, but nei-
ther fornication nor adultery in the ſtrióteſt ſenſe. But to marry her, or
keep her as a concubine, while his father was alive, though he had
repudiated her, or ſhe had deſerted him, whether ſhe were his own mother
or not, was inceſtuous fornication : Scelus incredible, (as Cicero calls it,)
et praeter unum in omni vità inauditum ; (Orat. pro Cluent.) when a
woman had cauſed her daughter to be put away, and was married to
her huſband. Incredible wickedneſs! ſays the Orator; ſuch I never
heard of in all my life beſides. Not that there were no ſuch inſtances
of inceſtuous commerce or marriages among the heathens : but, when,
ever they happened; they gave a ſhock to every man of virtue and probity
among them. They could not think of them without horror, nor men.
tion them without diſlike and deteſtation. Yet ſuch a horrible wicked-
neſs was committed by one in the church of Corinth, and, as is pro-
bable, a leader of one of the factions among them ; a principal map.
Note, The beſt churches are, in this ſtate of imperfection, liable to very
great corruptions. Is it any wonder, when ſo horrible a practice was
tolerated in an apoſtolical church, a church planted by the great apoſtle
of the Gentiles 2
II. He greatly blames them for their own condućt hereupon; they
were puffed up, (v. 2.) they gloried; 1. Perhaps on account of this
very ſcandalous perſon. He might be a man of great eloquence, of deep
ſcience, and for this reaſon very greatly eſteemed, and followed, and cried
up, by many among them. They were proud that they had ſuch a
leader. Inſtead of mourning for his fall, and their own reproach upon
his account, and renouncing him and removing him from the ſociety,
they continued to applaud him, and pride themſelves in him. Note,
Pride and ſelf-eſteem often lie at the bottom of our immoderate eſteem
of others; and this makes us as blind to their faults as to our own.
It is true humility that will bring a man to a fight and acknowledgment
of his errors. The proud man either wholly overlooks or artfully diſ-
guiſes his faults, or endeavours to transform his blemiſhes into beauties.
Thoſe of the Corinthians that were admirers of the inceſtuous perſon's
gifts, could overlook or extenuate his horrid pračtices. Or elſe, 2. It
may intimate to us, that ſome of the oppoſite party were puffed uſ.
A. D. 57.
They were proud of their own ſtanding, and trampled over him that fell.
Note, It is a very wicked thing to glory over the miſcarriages and fins |
We ſhould lay them to heart, and mourn for them, not be |
of others.
puffed up with them. Probably, this was one effect of the diviſions
among them. The oppoſite party made their advantage of this ſcan-
dalous lapſe, and were glad of the opportunity. Note, It is a ſad con-
ſequence of diviſions among chriſtians, that it makes them apt to rejoice
in iniquity. The fins of others ſhould be our ſorrow. Nay, churches
ſhould mourn for the ſcandalous behaviour of particular members, and,
if they are incorrigible, ſhould remove them. He that had done this
wicked deed, ſhould have been taken away from among them.
III. We have the apoſtle’s direétion to them how they ſhould now
proceed with this ſcandalous finner. He would have him excommuni-
cated, and delivered to Satan ; (v. 3...5.) “as abſent in body, yet pre-
ſent in ſpirit, he had judged already as if he were preſent.” That is,
he had, by revelation and the miraculous gift of diſcerning vouchſafed
him by the Spirit, as perfeót a knowledge of the caſe, and had hereupon
come to the following determination, not without ſpecial authority from
the Holy Spirit. He ſays this, to let them know, that though he was
at a diſtance, he did not paſs an unrighteous ſentence, nor judge without
having as full cognizance of the caſe, as if he had been on the ſpot.
Note, Thoſe who would appear righteous judges to the world, will take
care to inform them, that they do not paſs ſentence without full proof
and evidence. The apoſtle adds, him who hath ſo done this deed. The
fačt was not only heinouſly evil in itſelf, and horrible to the heathens,
but there were ſome particular circumſtances that greatly aggravated the
offence. He had ſo committed the evil as to heighten the guilt by the
manner of doing it. Perhaps he was a miniſter, a teacher, or a principal
man among them. By this means the church and their profeſſion were
more reproached. Note, In dealing with ſcandalous finners, not only
are they to be charged with the fact, but the aggravating circumſtances
of it. He had judged that he should be delivered to Satan, (v. 5.) and
this was to be done in the name of Chriſt, with the power of Chriſt, and
in a full aſſembly, where the apoſtle would be alſo preſent in ſpirit, or
by his ſpiritual gift of diſcerning at a diſtance. Some think that this
is to be underſtood of a mere ordinary excommunication, and that de- |
livering him to Satan for the deſtruction of the fleſh, is only meant of
diſowning him, and caſting him out of the church, that by this means
he might be brought to repentance, and his fleſh might be mortified.
Chriſt and Satan divide the world: and they that live in fin, when they
profeſs relation to Chriſt, belong to another maſter, and by excommuni-
cation ſhould be delivered up to him ; and this in the name of Chriſt.
Note, Church-cenſures are Chriſt’s ordinances, and ſhould be diſpenſed
in his name. It was to be done alſo when they were gathered together, in
full, aſſembly. The more public, the more ſolemn; and the more
ſolemn, the more likely to have a good effect on the offender. Note,
Church-cenſures on notorious and incorrigible finners ſhould be paſt with
great ſolemnity. They who fin in this manner, are to be rebuked before
all, that all may fear, 1 Tim. 5. 20. Others think the apoſtle is not
be underſtood of mere excommunication, but of a miraculous power or
authority they had of delivering a ſcandalous finner into the power of
Satan, to have bodily diſeaſes inflićted, and to be tormented by him with
bodily pains, which is the meaning of the deſtruction of the flesh. In this
ſenſe, the deſtruction of the fleſh has been an happy occaſion of the ſal-
vation of the Spirit. It is probable that this was a mixed caſe. It was
an extraordinary inſtance ; and the church was to proceed againſt him
by juſt cenſure; the apoſtle, when they did ſo, put forth an ačt of ex-
traordinary power, and gave him up to Satan ; not for his deſtruction,
but for his deliverance, at leaſt, for the deſtruction of the fleſh, that the
ſoul might be ſaved. Note, The great end of church-cenſures is the
good of thoſe who fall under them ; their ſpiritual and eternal good.
It is, that their ſpirit may be ſaved in the day of the Lord Jeſus, v. 5.
Yet it is not merely a regard to their benefit that is to be had in pro-
ceeding againſt them. For, a -
IV. He hints the danger of contagion from this example; Tour
glorying is not good. “ Know ye not that a little leaven leaveneth the
whole lump 2'' The bad example of a man in rank and reputation is very
miſchievous ; ſpreads the contagion far and wide. It did ſo, probably,
in this very church and caſe: ſee 2 Cor. 12. 21. They could not be
ignorant of this. The experience of the whole world was for it; one
ſtabbed sheep infects a whole flock. A little leaven will quickly ſpread
the ferment through a great lump. Note, Concern for their purity and
preſervation ſhould engage chriſtian churches to remove groſs and ſcan-
dalous ſinners.
I CORINTHIANS, V.
An Exhortation to Chriſtian Purity.
7. Purge out therefore the old leaven, that ye may be a
new lump, as ye are unleavened. For even Chriſt our
Paſſover is ſacrificed for us : 8. Therefore let us keep the
feaſt, not with old leaven, neither with the leaven of malice
and wickedneſs; but with the unleavened bread of ſincerity
and truth. - -
Here the apoſtle exhorts them
leaven. In which obſerve.
1. The advice itſelf; addreſſed either, (1.) To the church in general ,
and ſo, purging out the old leaven, that they might be a new lump,
refers to the “putting away from themſelves that wicked perſon,” v. 13.
Note, Chriſtian churches ſhould be pure and holy, and not bear ſuch
corrupt and ſcandalous members. They are to be unleavened, and ſhould
endure no ſuch heterogeneous mixture to four and corrupt them. Or,
(2.) To each particular member of the church. And ſo it implies, that
they ſhould purge themſelves from all impurity of heart and life, eſpecially
from this kind of wickedneſs, to which the Corinthians were addićted
to a proverb. See the argument at the beginning. This old leaven was
in a particular manner to be purged out, that they might become a new
lump. Note, Chriſtians ſhould be careful to keep themſelves clean, as
well as purge polluted members out of their ſociety. And they ſhould
eſpecially avoid the fins to which themſelves were once moſt addićted,
and the reigning vices of the places and people where they live. They
were alſo to purge themſelves from malice and wickedneſs ; all ill-will
and miſchievous ſubtlety. This is leaven that ſours the mind to a great
degree. It is not improbable that this was intended as a check to ſome
who gloried in the ſcandalous behaviour of the offender, both out of
pride and pique. Note, Chriſtians ſhould be particularly careful to keep
free from malice and miſchief. Love is the very eſſence and life of the
chriſtian religion. It is the faireſt image of God, for God is Love ;
(1 John 4. 16.) and therefore it is no wonder if it be the greateſt beauty
and ornament of a chriſtian. But malice is murder in its principles ;
He that hates his brother, is a murderer; (1 John 3. 15.) he bears the
image, and proclaims himſelf the offspring, of him who was a murderer
jrom the beginning, John 8.44. How hateful ſhould every thing be to
a chriſtian, that looks like malice and miſchief.
2. The reaſon with which this advice is enforced ; “ For Chriſt our
Paſſover is ſacrificed for us,” v. 7. This is the great doćtrine of the
goſpel. The Jews, after they had killed the paſſover, kept the feaſt of
unleavened bread. So muſt we ; not for ſeven days only, but all our
days. We ſhould die with our Saviour to fin; be planted into the likeneſs
of his death, by mortifying fin; and into the likeneſs of his reſurrection,
by rifing again to newneſs of life, and that internal and external. We
muſt have new hearts, and lead new lives. Note, The whole life of a
chriſtian muſt be a feaſt of unleavened bread. His cºmmon converſation
and his religious performances muſt be holy. “He muſt purge out the
old leaven, and keep the feaſt with the unleavened bread of fincerity and
truth.” He muſt be without guilt in his condućt toward God and man.
And the more there is of fincerity in our own profeſſion, the leſs ſhall we
cenſure that of others. Note, on the whole, The ſacrifice of our Re-
deemer is the ſtrongeſt argument with a gracious heart for purity and
fincerity. How ſincere a regard did he ſhew to our welfare, in dying
for us ! And how terrible a proof was his death, of the deteſtable nature
of fin, and God’s diſpleaſure againſt it ! Heinous evil, that could not be
expiated but with the blood of the Son of God . And ſhall a chriſtian
to purity, by purging out the old
love the murderer of his Lord 2 God forbid.
9, I wrote unto you in an epiſtle not to company with
fornicators. 10. Yet not altogether with the fornicators
of this world, or with the covetous, or extortioners, or
with idolaters; for then muſt ye needs go out of the
world. 11. But now I have written unto you not to keep
company, if any man that is called a brother be a forni-
Cator, or covetous, or an idolater, or a railer, or a drun-
kard, or an extortioner; with ſuch an one no not to eat.
12. For what have I to do to judge them alſo that are
without : Do not ye judge them that are within : 13. But
them that are without God judgeth. Therefore put away
from among yourſelves that wicked perſon. -
A.D. 57.
*
Here the apoſtle adviſes them to ſhun the company and converſe of
feandalous profeſſors. In which confider,
1. The advice itſelf ; “I wrote to you in a letter, not to company
with fornicators,” v. 9. Some think this was an epiſtle written to them
before, which is loſt. Yet we have loſt nothing by it, the chriſtian re-
velation being entire in thoſe books of ſcripture which are come down
to us; which are all that were intended by God for the general uſe of
chriſtians, or he could and woold in his providence have preſerved more
of the writings of inſpired men. Some think it is to be underſtood of
this very epiſtle, that he had written this advice before he had full infor-
mation of their whole caſe, but thought it needful now to be more par-
ticular. , And therefore on this occaſion he tells them, that if any man
called a brother, any one profeſſing chriſtianity, and being a member of
a chriſtian church, were a fornicator, or covetous, or an idolater, or a
failer, that they ſhould not “keep company with him, not ſo much as
eat with ſuch a one.” They were to avoid all familiarity with him ;
they were to have no commerce with him ; but that they might ſhame
him, and bring him to repentance, muſt diſclaim and ſhun him. Note,
Chriſtians are to avoid the familiar converſation of fellow-chriſtians that
are notoriouſly wicked, and under juſt cenſure for their flagitious prac-
tices. Such diſgrace the chriſtian name. They may call themſelves
ôrethren in Christ, but they are not chriſtian brethren. They are only
fit companions for their brethren in iniquity; and to ſuch company they
ſhould be left, till they mend their ways and doings.
2. He limits this advice. He does not forbid chriſtians the like com-
merce with ſcandalouſly wicked heathens. He does not forbid them
eating or converſing with the fornicators of this world, &c. They know
no better. They profeſs no better. The gods they ſerve, and the wor-
ſhip they render to many of them, countenance ſuch wickedneſs. “ Tou
must needs go out of the world, if you will have no converſation with ſuch
men. Your Gentile neighbours are generally vicious and profane ; and
it is impoſfible, as long as you are in the world, and have any worldly
buſineſs to do, but you muſt fall into their company. This cannot be
wholly avoided.” Note, Chriſtians may and ought to teſtify more re-
ſpect to looſe worldlings than to looſe chriſtians. This ſeems a paradox.
Why ſhould we ſhun the company of a profane or looſe chriſtian, rather
than that of a profane or looſe heathen 2
3. The reaſon of this limitation is here aſſigned. It is impoſſible the
one ſhould be avoided. Chriſtians muſt have gone out of the world, to
avoid the company of looſe heathens. But this was impoſſible, as long as
they had buſineſs in the world. While they are minding their duty, and
doing their proper buſineſs, God can and will preſerve them from con-
tagion. Befides, they carry an antidote againſt the infection of their
bad example, and are naturally upon the guard. They are apt to have
a horror at their wicked pračtices. But the dread of fin wears off by fa-
miliar converſe with wicked chriſtians. Our own ſafety and preſerva-
tion are a reaſon of this difference. But beſides, heathens were ſuch as
chriſtians had nothing to do, to judge and cenſure, and avoid, upon a cen-
ſure paſt; for they are without, (v. 12.) and muſt be left to God’s judg-
ment, v. 13. But as to members of the church, they are within, are
profeſſedly bound by the laws and rules of chriſtianity, and not only
liable to the judgment of God, but to the cenſures of thoſe who are ſet
over them, and the fellow-members of the ſame body, when they tranſ.
greſs thoſe rules. Every chriſtian is bound to judge them unfit for
communion and familiar converſe. They are to be puniſhed, by having
this mark of diſgrace put upon them, that they may be aſhamed, and, if
poſſible, reclaimed thereby ; and the more, becauſe the fins of ſuch much
more diſhonour God than the ſins of the openly wicked and profane can
do. The church therefore is obliged to clear herſelf from all confe-
deracy with them, or connivance at them, and to bear teſtimony againſt
their wicked pračtices. Note, Though the church has nothing to do
with those without, it muſt endeavour to keep clear of the guilt and re-
proach of those within.
4. He applies the argument to the caſe before him ; “Therefore put
away from among yourselves that wicked person, v. 13. Caſt him out of
your fellowſhip, and avoid his converſation.”
CHAP. VI.
In this chapter, the apostle, I. Reproves, them for going to law with one
another about small matters, and bringing the cause before heathen
judges, v. 1...8. II. He takes occaſion hence fo warn them against
many gross sins, to which they had been formerly addicted, v. 9... 11.
III. And, having cautioned them against the abuse of their liberty, he
Vol. V. No. 99.
I CorINTHIANS, WI.
|
f
Caſes of Litigation cenſured.
vehemently dehorts them from fornication, by various arguments, v. 12,
to the end.
1. Dº any of you, having a matter againſt another,
go to law before the unjuſt, and not before the
ſaints; 2. Doye not know that the ſaints ſhall judge the
world 2. And if the world ſhall be judged by you, are ye
unworthy to judge the ſmalleſt matters? 3. Know ye not
that we ſhall judge angels? How much more things that
pertain to this lifel 4. If then ye have judgments of
things pertaining to this life, ſet them to judge, who are
leaſt eſteemed in the church. 5. I ſpeak to your ſhame.
Is it ſo, that there is not a wife man among you, no, not
one that ſhall be able to judge between"his brethren? 6.
But brother goeth to law with brother, and that before
the unbelievers. 7. Now therefore there is utterly a fault
among you, becauſe ye go to law with one another. Why
do ye not rather take wrong : Why do ye not rather
Juffer yourſelves to be defrauded ? 8. Nay, ye do wrong,
and defraud, and that your brethren. - -
\
*
Here the apoſtle reproves them for going to law with one another be-
fore heathen judges for little matters; and therein blames all vexatious
law-suits. In the chapter before he had direéted them to puniſh heinous
fins among themſelves by church-cenſures. Here he direéts them to
determine controverſies with one another by church-counſel and advice.
Concerning which obſerve,
I. The fault he blames them for ; it was going to law. Not but that
the law is good, if a man uses it lawfully. But, 1. Brother went to law
with brother, (v. 6.) one member of the church with another. The
near relation would not preſerve peace and good underſtanding. The
bonds of fraternal love were broken through. And a brother offended, as
Solomon ſays, is harder to be won than a strong city; their contentions
are like the bars of a caſtle, Prov. 18. 19. Note, Chriſtians ſhould not
contend with one another, for they are brethren. This, duly attended
to, would prevent law-ſuits, and put an end to quarrels and litigations. 2.
They brought the matter before the heathen magiſtrates; “they went to
law before the unjuſt, not before the ſaints; (v. 1.) brought the con-
troverſy before unbelievers, (v. 6.) and did not compoſe it among them-
ſelves, "chriſtians and ſaints at leaſt in profeſſion. This tended much to
the reproach of chriſtianity. It publiſhed at once their folly and un-
peaceableneſs; whereas they pretended to be the children of wiſdom, and
the followers of the Lamb, the meek and lowly Jeſus, the Prince of peace.
And therefore, ſays the apostle, “Dare any of you, having a contro-
verſy with another, go to law, implead him, bring the matter to a hear-
ing before the unjust ?” Note, Christians ſhould not dare to do any thing
that tends to the reproach of their christian name and profeſſion. 3.
Here is at least an intimation that they went to law for trivial matters ;
things of little value. For the apostle blames them, that they did not
take wrong rather than go to law, (v. 7.) which must be understood of
matters not very important. In matters of great damage to ourſelves or
families, we may uſe lawful means to right ourſelves. We are not bound
to fit down, and ſuffer the injury tamely, without stirring for our own
relief; but in matters of ſmall conſequence, it is better to put up with
the wrong. Christians ſhould be of a forgiving temper. And it is
more for their eaſe and honour to ſuffer ſmall injuries and inconveniences,
than ſeem to be contentious.
II. He lays before them the aggravations of their fault : “Do ye not
know that the ſaints ſhall judge the world,” (v. 2.) shall judge angels 3
v. 3. And are they unworthy to judge the smallest matters; the things
of this life 2 It was a diſhonour to their chriſtian charaćter, a forgetting
their real dignity, as ſaints, for them to carry little matters, about the
things of life, before heathen magiſtrates. When they were to judge the
world, nay, to judge angels, it is unaccountable that they could not de-
termine little controverfies among one another. By judging the world
and angels, ſome think, is to be underſtood, their being affeſſors to Chriſt
in the great judgment-day : it being ſaid of our Saviour's diſciples, that
they ſhould at that day “fit on twelve thrones, judging the twelve tribes
of Íſrael,” Matth. 19. 28. And elſewhere we read of our “ Lord’s
coming with ten thouſand of his º to execute judgment on all,” &c
4.
A. D. 57.
Jude 14, 15. He will come to judgment with all his saints, 1 Theſſ.
3. 13. They themſelves are indeed to be judged ; (ſee Matth. 25.
31...4.1.) but they may firſt be acquitted, and then advanced to the
bench, to approve and applaud the righteous judgment of Chriſt both on
men and angels. In no other ſenſe can they be judges. They are not
partners in the Lord’s commiſſion, but they have the honour to fit by,
and ſee his proceeding against the wicked world, and approve it. Others
underſtand this judging of the world to be meant, when the empire ſhould
become chriſtian.
knowledge of the empire’s becoming chriſtian ; and if they had, in what
fenſe could chriſtian emperors be ſaid to judge angels 2. Others underſtand
it of their condemning the world by their faith and practice, and caſting
out evil angels by miraculous power, which was not confined to the firſt
ages, or to the apoſtles. The firſt ſenſe ſeems to be moſt natural; and
at the ſame time it gives the utmoſt force to the argument. “Shall
chriſtians have the honour to fit with the ſovereign Judge at the laſt day,
whilſt he paſſes judgment on finful men and evil angels, and are they not
worthy to judge of the trifles about which you contend before heathen
magiſtrates? Cannot they make up your mutual differences : Why muſt
you bring them before heathen judges When you are to judge them, is
it fit to appeal to their judicature ?, Muſt you, about ‘ the affairs of this
life, ſet them to judge, who are of no eſteem in the church 2’” So ſome
read, and perhaps moſt properly, (v. 4.) heathen magiſtrates, ižov6s-
ymptovs, the things that are not, ch. 1. 28. “ Muſt they be called in to
judge in your controverfies, of whom you ought to entertain ſo low an
opinion ? Is not this ſhameful ?” v. 5. Some who read it as our tran-
ſlators, make it an ironical ſpeech ; “If you have ſuch controverfies de-
pending, ſet them to judge, who are of leaſt eſteem among yourſelves.
The meaneſt of your own members are able ſurely to determine theſe
diſputes. Refer the matters in variance to any, rather than go to law
about them before heathen judges. They are trifles not worth contend-
ing about, and may eaſily be decided, if you have firſt conquered your
own ſpirits, and brought them into a true chriſtian temper. Bear and
forbear, and the men of meaneſt ſkill among you may end your quarrels.
I speak it to your shame,” v. 5. Note, It is a ſhame that little quarrels
ſhould grow to ſuch a head among chriſtians, that they cannot be deter-
mined by arbitration of the brethren. -
III. He puts them-on a method to remedy this fault. And this two-
fold. 1. By referring it to ſome to make it up; “Is it so, that there is
no wise man among you, no one able to judge between his brethren P. v. 5.
You who value yourſelves ſo much upon your wiſdom and knowledge,
who are ſo puffed up upon your extraordinary gifts and endowments; is
there none among you fit for this office, none that has wiſdom enough to
judge in theſe differences Muſt brethren quarrel, and the heathen ma-
giſtrate judge, in a church ſo famous as your’s for knowledge and wiſ.
dom It is a reproach to you, that quarrels ſhould run ſo high, and none
of your wiſe men interpoſe to prevent it.” Note, Chriſtians ſhould
never engage in law-ſuits, till all other remedies are tried in vain. Pru-
deat chriſtians ſhould prevent, if poſſible, their diſputes, and not courts
of judicature decide them, eſpecially in matters of no great importance.
2. By ſuffering wrong, rather than taking this method to right them-
1elves; “It is utterly a fault among you, to go to law in this matter:”
it is a fault of one fide always, to go to law, except in a caſe where the
title is indeed dubious, and there is a friendly agreement of both parties
to refer it to the judgment of thoſe learned in the law, to decide it.
And this is referring it, rather than contending about it, which is the
thing the apoſtle here ſeems chiefly to condemn ; “ Should you not ra.
ther take wrong, rather ſuffer yourſelves to be defrauded ?” Note, A
chriſtian ſhould rather put up with a little injury than teaſe himſelf, and
provoke others, by a litigious conteſt. The peace of his own mind, and
t e calm of his neighbourhood, are more worth than vićtory in ſuch a
conteſt, or reclaiming his own right; eſpecially when the quarrel muſt
be decided by thoſe who are enemies to religion. But the apostle tells
them, they were ſo far from bearing injuries, that “they ačtually did
wrong, and defrauded, and that their brethren.”. Note, It is utterly a
fault, to wrong and defraud any ; but it is an aggravation of this fault,
to defraud our christian brethren. The ties of mutual love ought to be
stronger between them than between others. . And love worketh no ill to
his neighbour, Rom. 13. 10. , Thoſe who love the brotherhood, can
never, under the influence of this principle, hurt or injure them.
\ - •.
9. Know ye not that the unrighteous ſhall not inherit
the kingdom of God? Be not deceived: neither fornica-
I coRINTHIANS, VI.
But it does not appear that the Corinthians had |
Againſt Fornication.
tors, nor idolaters, nor adulterers, nor effeminate, nor
abuſers of themſelves with mankind, 10. Nor thieves,
nor covetous, nor drunkards, nor revilers, nor extor-
tioners, ſhall inherit the kingdom of God. 11. And ſuch
were ſome of you; but ye are waſhed, but ye are ſanéti-
fied, but ye are juſtified in the name of the Lord Jeſus,
and by the Spirit of our God. -
Here he takes occaſion to warn them against many heinous evils, to
which they had been formerly addićted. -
1. He puts it to them as a plain truth, of which they could not be ig-
norant, that ſuch finners ſhould not inherit the kingdom of God. The
meanest among them must know thus much, that “ the unrighteous ſhall
not inherit the kingdom of God,” (v. 9...) ſhall not be owned as true mem-
bers of his church on earth, nor admitted as glorious members of th
church in heaven. All unrighteouſneſs is fin ; and all reigning fin, nay
every ačtual fin, committed deliberately, and not repented of, ſhuts out
of the kingdom of heaven. He ſpecifies ſeveral ſorts of fins against the
first and ſecond commandments, as idolaters ; against the ſeventh, as
adulterers, fornicators, effeminate, and sodomites ; against the eighth, as
thieves and eartortioners, that by force or fraud wrong their neighbours ;
against the ninth, as revilers ; and against the tenth, as covetous and
drunkards, as thoſe who are in a fair way to break all the rest. Thoſe
who knew any thing of religion, must know that heaven could never be
intended for theſe. The ſcum of the earth are no ways fit to fill the
heavenly-manſions. They who do the Devil’s work, can never receive
God’s wages, at leaſt no other than death, the just wages offin, Rom. 6. 23.
2. Yet he warns them against deceiving themſelves: Be not deceived.
Thoſe who cannot but know the fore-mentioned truth, are but too apt
not to attend to it. Men are very much inclined to flatter themſelves,
that God is ſuch a one as themſelves; and that they may live in fin, and
yet die in Christ; may lead the life of the Devil's children, and yet go
to heaven with the children of God. But this is all a groſs cheat. Note,
It is very much the concern of mankind, that they do not cheat them-
ſelves in the matters of their ſouls. We cannot hope to ſow to the fleſh,
and yet reap everlasting life. - -
3. He puts them in mind what a change the goſpel and grace of God
had made in them ; Such were ſome of you ; (v. 11.), ſuch notorious fin-
mers as he had been reckoning up. The Greek word is rajra. Such
things were ſome of you, very monsters rather than men. Note, Some
that are eminently good after their converſion, have been as remarkably
wicked before. “Quantum mutatis ab illo I How glorious a change
does grace make l’” It changes the vilest of men into ſaints and the chil-
dren of God. Such were ſome of you, but you are not what you were.
“Ye are waſhed, ye are ſančtified, ye are justified in the name of Christ
and by the Spirit of our God.” Note, The wickedneſs of men before
converſion is no bar to their regeneration, and reconciliation to God.
The blood of Christ, and the washing of regeneration, can purge away
all guilt and defilement. Here is a rhetorical change of the natural
order ; Te are ſanctifted, ye are justifted. Sanctification is mentioned be.
fore justification : and yet the name of Christ, by which we are justified
is placed before the Spirit of God, by whom we are ſanétified. ôu.
justification is owing to the merit of Christ; our ſanétification, to the
operation of the Spirit : but both go together. Note, None are cleanſed
from the guilt of fin, and reconciled to God through Christ, but thoſe
who are alſo ſanétified by his Spirit. All who are made righteous in the
Jight of God; are made holy by the grace of God. -
12. All things are lawful unto me, but all things are
not expedient : all things are lawful for me, but I will not
be brought under the power of any. 13. Meats for the
belly, and the belly for meats; but God ſhall deſtroy both
it and them. Now, the body is not for fornication, but
for the Lord ; and the Lord for the body. 14. And God
hath both raiſed up the Lord, and will alſo raiſe up us by
his own power. 15. Know ye not, that your bodies are
the members of Chriſt : Shall I then take the members of
Chriſt, and make them the members of an harlot P God
forbid. 16. What, know ye not that he who is joined to a
harlot, is one body ? For two, faith he, ſhall be one fleſh.
A. D. 37.
- Againſt Fornication.
• *
I coRINTHIANs, VI.
Flee fornication. Every ſin that a man doeth is without
the body : but he that committeth fornication ſinneth
againſt his own body. , 19, What, know ye not that your
body is the temple of the Holy Ghoſt which is in you,
which ye have of God, and ye are not your own 20.
For ye are bought with a price : therefore glorify God in
your body, and in your ſpirit, which are God’s.
The twelfth and former part of the thirteenth verſe ſeem to relate to
that early diſpute among christians, about the diſtinétion of meats, and
yet to be prefatory to the caution that follows against fornication. The
connexion ſeems plain enough, if we attend to the famous determination
of the apostles, A&ts 15. where the prohibition of certain foods was
joined with that of fornication. Now ſome among the Corinthians ſeem
to have imagined that they were as much at liberty in the point of for-
nication as of meats, eſpecially becauſe it was not a fin condemned by
the laws of their country. They were ready to ſay, even in the caſe of
fornication, All things are lawful jor me. This pernicious conceit St.
Paul here ſets himſelf to oppoſe: he tells them that many things, law-
ful in themſelves, were not expedient at certain times, and under particu-
lar circumstances: and christians ſhould not barely confider what was in
itſelf lawful to be done, but what was fit for them to do, confidering their
profeſſion, character, relations, and hopes ; they ſhould be very careful,
that by carrying this maxim too far they were not brought into bondage,
either to a crafty deceiver or a carnal inclination. All things are lawſul
..for me, ſays he, but I will not be brought into the power of any, v. 12.
Even in lawful things, he would not be ſubjećt to the impoſitions of a
uſurped authority : ſo far was he from apprehending that in the things
of God it was lawful for any power on earth to impoſe its own ſenti-
ments. Note, There is a liberty where with Christ has made us free, in
which we must stand fast. But ſurely he would never carry this liberty
ſo far, as to put himſelf into the power of any bodily appetite. Though
all meats were ſuppoſed lawful, he would not become a glutton or a
drunkard. And much leſs would he abuſe the marim of lawful liberty,
to countenance the fin of fornication, which, though it might be allowed
by the Corinthian laws, was a treſpaſs upon the law of nature, and ut-
terly unbecoming a christian. He would not abuſe this maxim about
eating and drinking, to encourage any intemperance, or indulge a carnal
appetite : “Though meats are for the belly, and the belly for meats,
(v. 13.) though the belly was made to receive food, and food was ori-
ginally ordained to fill the belly, yet, if it be not convenient for me, and
much more if it be inconvenient, and likely to enſlave me, if I am in any
danger of being ſubjećted to my belly and appetite, I will abstain. But
God shall destroy both it and them ; at least as to their mutual relation.
There is a time coming, when the human body will need no further re-
cruits of food.” Some of the ancients ſuppoſe that it is to be under-
ſtood of aboliſhing the belly as well as the food; and that though the
ſame body will be raiſed at the great day, yet not with all the ſame mem-
bers; ſome being utterly unneceſſary in a future state, as the belly for
instance, when the man is never to hunger, nor thirst, nor eat, nor drink
more. But whether this be true or no, there is a time coming, when
the need and uſe of food ſhall be abolished. Note, The expectation we
have of being without bodily appetites in a future life, is a very good ar-
gument against being under their power in the present life. This ſeems
to me the ſenſe of the apostle’s argument; and that this paſſage is plainly
to be connected with his caution against fornication, though ſome make
it a part of the former argument against litigious law-ſuits, eſpecially be.
fore heathen magistrates and the enemies to true religion. Theſe ſup-
poſe, that the apoſtle argues, that though it may be lawful to claim our
rights, yet it is not always expedient ; and it is utterly unfit for chriſ.
tians to put themſelves into the power of infidel judges, lawyers, and ſo-
licitors, on theſe accounts. But this connexion ſeems not ſo natural.
The tranſition to his arguments againſt fornication, as I have laid it,
ſeems very natural ; “But the body is not for fornication, but for the
Lord, and the Lord for the body,” v. 13. Meats and the belly are for
one another; not ſo, fornication and the body. The body is not for
fornication, but for the Lord. -
. This is the First argument he uſes againſt this fin, for which the hea-
then inhabitants of this city were infamous, and the converts to chriſti-
nity retained too favourable an opinion of it. It is making things to croſs
their intention and uſe. The body is not for fornisation ; it was never
º r
17. But he that is joined unto the Lord is one ſpirit. 18. |
|
formed for any ſuch purpoſe, but for the Lord, for the ſervice and honour
of God. It is to be an inſtrument of righteouſneſs to holineſs, (Rom.
6. 19.) and therefore is never to be made an inſtrument of uncleanneſs.
It is to be a member of Chriſt, and therefore muſt not be made the
member of a harlot, v. 15. And the Lord is for the body, that is, as
some think, Chriſt is to be Lord of the body, to have property in it, and
dominion over it, having aſſumed a body, and been made to partake of
our nature, that he might be Head of his church, and Head over all
things, Heb. 2. 5, 18. Note, We muſt take care, that we do not uſe
what belongs to Chriſt, as if it were our own, and much leſs to his diſ.
honour. Some underſtand this laſt paſſage, The Lord is Jor the body,
thus, He is for its reſurre&tion and glorification, according to what fol-
lows, v. 14. Which is a - -
Second argument againſt this fin, the honour intended to be put on
our bodies ; “God hath both raiſed up our Lord, and will raiſe" us up
by his power ;” (v. 14.) by the power of him who “ ſhall change our
vile body, and make it like to his glorious body, by that power whereby
he is able to ſubdue all things to himſelf,” Phil. 3. 21. It is an honour
done to the body, that Jeſus Chriſt was raiſed from the dead; and it will
be an honour to our bodies, that they will be raiſed. Let us not abuſe
thoſe bodies by fin, and make them vile, which, if they be kept pure,
ſhall, notwithſtanding their preſent vileneſs, be made like to Christ's glo.
rious body. Note, The hopes of a reſurre&tion to glory ſhould reſtrain
chriſtians from diſhonouring their bodies by fleſhly luſts.
A Third argument is the honour already put on them ; “ Know ye
not that your bodies are the members of Chriſt 2" v. 15. If the ſoul be
united to Chriſt by faith, the whole man is become a member of his
mystical body. The body is in union with Chriſt as well as the ſoul.
How honourable is this to the christian His very fleſh is a part of the
mystical body of Chriſt. Note, It is good to know in what honourable
relations we ſtand, that we may endeavour to become them. “ But
now,” ſays the apoſtle, “ſhall I take the members of Chriſt, and make
them the members of a harlot 2 God forbid.” Or take away the members
of Christ; Were not this a groſs abuſe, and the moſt notorious injury :
Is it not diſhonouring Chriſt, and diſhonouring ourſelves to the very laſt
degree ? What, make Chriſt’s members the members of a harlot, proſti-
tute them to ſo vile a uſe ! The thought is to be abhorred. God for-
bid. “ Know ye not, that he who is joined to a harlot, is one body with
her’s P’’ For two, ſays he, shall be one flesh. “But he who is joined to
the Lord, is one ſpirit,” v., 16, 17. Nothing can ſtand in greater oppo-
fition to the honourable relations and alliances of a chriſtian man, than
this fin. He is joined to the Lord in union with Chriſt, and made par-
taker by faith of his Spirit. One ſpirit lives and breathes and moves in
the head and members. Chriſt and his faithful diſciples are one, John
17:21, 22. “But he that is joined to a harlot, is one body, for two
ſhall be one fleſh,” by carnal conjunétion, which was ordained of God
only to be in a married ſtate. Now ſhall one in ſo cloſe a union with
Chriſt as to be one ſpirit with him, yet be ſo united to a harlot as to be-
come one fleſh with her ? Is not this a vile attempt to make a union be-
tween Chriſt and harlots? And can a greater indignity be offered to
him or ourſelves 2 Can any thing be more inconfiſtent with our profeſ-
fion or relation ? Note, The fin of fornication is a great injury in a chriſ-
tian to his Head and Lord, and a great reproach and blot on his profeſ.
fion. It is no wonder therefore that the apoſtle ſhould ſay, “ Flee for-
nication, (v. 18.) avoid it, keep out of the reach of temptations to it, of
provoking objećts. Direét the eyes and mind to other things and
thoughts.” “Alia vitia pugnando, ſola libido fugiendo vincitur—Other
vices may be conquered in fight, this only by flight:” ſo ſpeak many of
the fathers.
A Fourth argument is, that it is a fin againſt our own bodies; “Every
fin that a man doeth is without the body; he that committeth fornication,
finneth againſt his own body;” (v. 18.) every fin, that is, every other fin,
every external act of fin beſides, is without the body. It is not ſo much an
abuſe of the body as of ſomewhat elſe, as wine by the drunkard, food by
the glutton, &c. Nor does it give the power of the body to another per-
ſon. Nor does it ſo much tend to the reproach of the body, and to ren-
der it vile. This fin is in a peculiar manner ſtyled uncleanneſs, pollution ;
becauſe no fin has ſo much external turpitude in it, eſpecially in a chriſ-
tian. He fins againſt his own body; he defiles it, he degrades it, making
it one with the body of that vile creature with whom he fins. He caſts
vile reproach on what his Redeemer has dignified to the laſt degree, by
taking it into union with himſelf. Note, We ſhould not make our pre-
ſent vile bodies more vile by finning againſt them. The
Fifth argument againſt this fin, is, that the bodies of chriſtians are
A. D. 57. *
“ the temples of the Holy Ghoſt which is in them, and which they have
of God,” v. 19. He that is joined to Chriſt, is one Spirit. He is
yielded up to him, is conſecrated thereby, and ſet apart for his uſe, and
is hereupon poſſeſſed, and occupied, and inhabited, by his Holy Spirit.
This is the proper notion of a temple—a place where God dwells, and
ſacred to his uſe, by his own claim and his creature’s ſurrender. Such
temples real chriſtians are of the Holy Ghoſt. Muſt he not therefore be
God But the inference is plain, that hence we are not our own. We
are yielded up to God, and poſſeſſed by and for God ; nay, and this in
virtue of a purchaſe made of us ;... ?e are bought with a price. In ſhort,
our bodies were made for God, they were purchaſed for him. If we
are chriſtians indeed, they are yielded to him, and he inhabits and occu-
pies them by his Spirit: , ſo that our bodies are not our own, but his.
And ſhall we deſecrate his temple, defile it, proſtitute it, and offer it up
to the uſe and ſervice of a harlot ? Horrid ſacrilege This is robbing
God in the wortt tenſe. Note, The temple of the Holy Ghoſt muſt be
kept holy. Our bodies muſt be kept as his whoſe they are, and fit for
his uſe and reſidence.
Lastly, The apoſtle argues from the obligation we are under “ to
glorify God both with our body and ſpirit, which are his,” v. 20. He
made both, he bought both, and therefore both belong to him, and
ſhould be uſed and employed for him ; and therefore ſhould not be de-
filed, alienated from him, and proſtituted by us. No, they muſt be kept
as vessels fitted for our Master’s use. . We muſt look upon our whole
ſelves as holy to the Lord, and muſt uſe our bodies as property which
belongs to him, and is ſacred to his uſe and ſervice. We are to honour
him with our bodies and ſpirits, which are his ; and therefore, ſurely, muſt
abſtain from fornication; and not only from the outward ačt, but from
the didultery of the heart, as our Lord calls it, Matth. 5, 28. Body and
ſpirit are to be kept clean, that God may be honoured by both. But
God is diſhonoured, when either is defiled by ſo beaſtly a fin. There-
fore flee fornication, nay, and every fin. Uſe your bodies for the glory
and ſervice of their Lord and Maſter. Note, We are not proprietors
of ourſelves, nor have power over ourſelves, and therefore ſhould not uſe
ourſelves according to our own pleaſure, but according to his will, and
for his glory, whose we are, and whom we should serve, Aćts 27. 23.
CHAP. VII.
In this chapter, the apostle answers some cases proposed to him by the
Corinthians about marriage. He, I. Shews them that marriage was ap-
pointed as a remedy against fornication, and therefore that persons had
better marry than burn, v. 1...9. II. He gives direction to those who are
married, to continue together, tho-gh they might have an unbelieving
relative, unless the unbeliever would part, in which case a christian would
not be in bondage, v. 10... 16. III. He shews them that becoming
christians does not change their external state ; and therefore advises
every one to continue, in the general, in that state in which he was called,
v. 17.24. IV. He advises them, by reason of the present distress, to
keep themselves unmarried; hints the shortness of time, and how they
should improve it, so as to grow dead and indifferent to the comforts of
the world ; and shews them how worldly cares hinder their devotions, and
distract them in the service of God, v. 25.35. P. He directs them in
the dispºsal of their virgins, v. 36.38. VI. And closes the chapter
with advice to widows, how to dispose of themselves in that state,
'U, 39, 40.
1. OW concerning the things whereof ye wrote unto
me: It is good for a man not to touch a woman.
2. Nevertheleſs, to avoid fornication, let every man have
his own wife, and let every woman have her own huſ.
band. 3. Let the huſband render unto the wife due be-
nevolence: and likewiſe alſo the wife unto the huſband.
4. The wife hath not power of her own body, but the
huſband: and likewiſe alſo the huſband hath not power
of his own body, but the wife.
the other, except it be with conſent for a time, that ye may
give yourſelves to faſting and prayer; and come together
again, that Satan tempt you not for your incontinency. 6.
But I ſpeak this by permiſſion, and not of commandment.
7. For I would that all men were even as I myſelf: but
I CO RINTHIANS, VII,
5. Defraud ye not one
Exhortations to Purity.
every man hath his proper, gift of God, one after this
manner, and another after that. 8. I ſay therefore to the
unmarried and widows, It is good for them if they abide

| even as I. 9. But if they cannot contain, let them marry:
for it is better to marry than to burn.
The apoſtle comes now, as a faithful and ſkilful casuist, to anſwer.
ſome caſes of conſcience which the Corinthians had propoſed to him.
Thoſe were things whereof they wrote to him, v 1. . As the lips of miniſ-
ters ſhould keep knowledge, ſo the people ſhould ask the law at their
mouths. The apoſtle was as ready to reſolve, as they were to propoſe,
their doubts. » -
In the former chapter, he warns them to avoid fornication; here he
gives ſome dire&tions about marriage, the remedy God had appointed for
it. He tells them in general,
I. That it was good, in that junéture of time at leaſt, to abſtain from
marriage altogether ; It is good for a man not to touch a woman ; not to
take her to wife : by good here, not underſtanding what is ſo conform-
able to the mind and will of God, as if to do otherwiſe were fin ; an
extreme into which many of the ancients have run, in favour of celibacy
and virginity. Should the apoſtle be underſtood in this ſenſe, he would
contradićt much of the reſt of his diſcourſe. But it is geod, that is,
either abſtraćting from circumſtances, there are many things in which
the ſtate of celibacy has the advantage above the marriage-ſtate ; or elſe
at this juncture, by reaſon of the diſtreſſes of the chriſtian church, it
would be a convenience for chriſtians to keep themſelves single, provided
they have the gift of continency, and at the ſame time can keep them-
ſelves chaste. The expreſſion alſo may carry in it an intimation, that
chriſtians muſt avoid all occaſions of this fin, and flee all fleſhly luſts, and
incentives to them ; muſt neither look on, nor touch, a woman, ſo as to
provoke luſtful inclinations. Yet,
II. He informs them that marriage, and the comforts and ſatisfactions
of that state, are by divine wiſdom preſcribed for preventing fornication,
(v. 2.) Hopweizs—Fornications, all ſorts of lawleſs lust. To avoid theſe,
* Let every man, says he, have his own wife, and every woman her own
huſband.” That is, marry, and confine themſelves to their own mates.
And when they are married, let each render the other due benevolence,
(v. 3.) confider the diſpoſition and exigency of each other, and render
conjugal duty, which is owing to each other. For, as the apostle argues,
(v. 4.) in the married state neither perſon has power over their own
body, but has delivered it into the power of the other. The wife her’s
into the power of the huſband, the huſband his into the power of the
wife. Note, Polygamy, or the marriage of more perſons than one, as
well as adultery, muſt be a breach of marriage-covenants, and a violation
of the partner’s rights. And therefore they ſhould not defraud one an-
other of the uſe of their bodies, nor any other of the comforts of the
conjugal state, appointed of God for keeping the veſſel in ſanctification
and honour, and preventing the lusts of uncleanneſs; except it be with
mutual consent, (v. 5.) and for a time only, while they employ themſelves
in ſome extraordinary duties of religion, or give themſelves to fasting and
prayer. Note, Seaſons of deep humiliation require abstinence from law-
ful pleaſures. But this ſeparation between huſband and wife must not
be for a continuance, lest they expoſe themſelves to Satan’s temptations,
by reaſon of their incontinence, or inability to contain. Note, Perſons
expoſe themſelves to great danger, by attempting to perform what is
above their ſtrength, and at the ſame time not bound upon them by any
law of God. If they abſtain from lawful enjoyments, they may be in-
ſnared into unlawful ones. The remedies God hath provided againſt fin-
ful inclinations, are certainly beſt.
III. The apoſtle limits what he had ſaid about every man’s having his
own wife, &c. (v. 2.) / ſpeak this by permiſſion, not of command. He
did not lay it as an injunction upon every man, to marry without excep-
tion. Any man might marry. No law of God prohibited the thing.
But, on the other hand, no law bound a man to marry, ſo that he finned
if he did not ; I mean, unleſs his circumſtances required it for preventing
the lust of uncleanneſs. It was a thing in which men, by the laws of
God, were in a great meaſure left at liberty. And therefore Paul did
not bind every man to marry, though every man had an allowance. No,
he could wish all men were as himself; (v. 7.) that is, fingle, and capable
of living continently in that ſtate. There were ſeveral conveniences in
it, which, at that ſeaſon, if not at others, made it more eligible in itſelf.
Note, It is a mark of true goodneſs, to wiſh all men as happy as our-
|ſelves. But it did not anſwer the intentions of Divine Providence as well
A. D. 57. .
Inviolability of the Marriage-Bond.
I CorINTHIANS, VII.
for all men to have as much command of his appetite as Paul had. It
was a gift vouchſafed to ſuch perſons as Infinite "Wiſdom thought pro-
per ; “Every one hath his proper gift of God, one after this manner,
and another after that.” Natural conſtitutions vary; and where there
may not be much difference in the conſtitution, different degrees of grace
are vouchſafed, which may give ſome a greater vićtory over natural in-
clination than others. Note, The gifts of God, both in nature and
grace, are variouſly diſtributed. Some have them after this manner,
and ſome after that. Paul could wiſh all men were as himſelf, but “all
men cannot receive ſuch a ſaying, ſave them to whom it is given,” Matth.
19. 11. «
IV. He ſums up his ſenſe on this head; (v. 9, 10.) “I ſay therefore
to the unmarried and widows,” to thoſe in a ſtate of virginity or widow-
hood, “It is good for them if they abide even as I.” There are many
conveniences, and eſpecially at this junéture, in a fingle ſtate, to render
it preferable to a married one. It is convenient therefore, that the un-
married abide as I, which plainly implies that Paul was at that time un-
married. “But if they cannot contain, let them marry; for it is better
to marry than to burn.” This is God’s remedy for luſt. The fire may
be quenched by the means he has appointed. And marriage, with all its
inconveniences, is much better than to burn with impure and luſtful de-
fires. Marriage is honourable in all ; but it is a duty to them who can-
not contain, nor conquer thoſe inclinations. -
10. And unto the unmarried I command, yet not I, but
the Lord, Let not the wife depart from her huſband: 11.
But and if ſhe depart, let her remain unmarried, or be re-
conciled to her huſband: and let not the huſband put away
his wife. 12. But to the reſt ſpeak I, not the Lord, If
any brother have a wife that believeth not, and ſhe be
pleaſed to dwell with him, let him not put her away, 13.
And the woman which hath a huſband that believeth not,
and if he be pleaſed to dwell with her, let her not leave
him. 14. For the unbelieving huſband is ſanétified by the
wife, and the unbelieving wife is ſanétified by the huſ-
band; elſe were your children unclean : but now are they
holy. 15. But if the unbelieving depart, let him depart.
A brother or a ſiſter is not under bondage in ſuch caſes:
but God hath called us to peace. 16. For what knoweſt
thou, O wife, whether thou ſhalt ſave thy huſband 2 Or
how knoweſt thou, O man, whether thou ſhalt ſave thy
wife 2
In this paragraph the apoſtle gives them a direétion in a caſe which
muſt be very frequent in that age of the world, eſpecially among the
Jewiſh converts; I mean, whether they were to live with heathen rela-
tives in a married ſtate. Moſes’ law permitted divorce ; and there was
a famous inſtance in the Jewiſh ſtate, when the people were obliged to
put away their idolatrous wives, Ezra 10.3. This might move a ſcruple
in many minds, whether converts to chriſtianity were not bound to put
away or deſert their mates, continuing infidels. Concerning this matter,
the apoſtle here gives dire&tion. And, e e
I. In general, he tells them, that marriage, by Chriſt's command, is
for life; and therefore thoſe who are married muſt not think of ſepara-
tion. The wife must not depart from the husband, (v. 10.) nor the hus-
band put away his wife, v. 11. This I command, ſays the apoſtle ; 3/et
not I, but the Lord. Not that he commanded anything of his own head,
or upon his own authority. Whatever he commanded, was the Lord's
command ; dićtated by his Spirit, and enjoined by his authority. But
his meaning is, that the Lord himſelf, with his own mouth, had forbid-
den ſuch ſeparations, Matth. 5. 32.-19. 9. Mark 10. 11. Luke 16, 18. |
Note, Man and wife cannot ſeparate at pleaſure, or diffolve, when they
will, their matrimonial bonds and relation. They muſt not ſeparate for
any other cauſe than what Chriſt allows. And therefore the apoſtle ad:
viſes, that if any woman had been ſeparated, either by a voluntary ačt of
her own, or by an act of her huſband, ſhe ſhould continue unmarried, and
ſeek reconciliation with her huſband, that they might cohabit again. |
Note, Huſbands and wives ſhould not quarrel at all, or ſhould be quickly
reconcil, d. They are bound to each other for life. The divine law
allows of no ſeparation. They cannot throw off the burthen, and there- ||
Vol. V. No. 99.
º ſhould ſet their ſhoulders to it, and endeavour to make it as light to
each other as they can. - -
II. He brings the general advice home to the caſe of ſuch as had an
unbelieving mate ; (v. 12.) But to the rest ſheak I, not the Lord; the
Lord had not ſo expreſsly ſpoken to this caſe as to the former of divorce.
It does not mean, that the apoſtle ſpake without authority from the
Lord, or decided this caſe by his own wiſdom, without the inſpiration of
the Holy Ghoſt, He cloſes this ſubječt with a declaration to the con-
trary, (v. 40.) I think alſo, that I have the Spirit of God. But having
thus prefaced his advice, we may attend, . .
!. To the advice itſelf; which is, that if an unbelieving huſband or
wife were pleaſed to dwell with a chriſtian relative, the other ſhould not
ſeparate. The huſband ſhould not put away an unbelieving wife, nor
the wife leave an unbelieving huſband, v. 12, i3. The chriſtian calling
| did not diſſolve the marriage covenant, but bind it the faſter, by bringing
it back to the original inſtitution, limiting it to two perſons, and bindin
them together for life. The believer is not by faith in Chriſt looſed
from matrimonial bonds to an unbeliever, but is at once bound, and made
apt, to be a better relative. But though a believing wife or huſband
ſhould not ſeparate from an unbelieving mate, yet, if the unbelieving rela-
tive deſert the believer, and no means can reconcile to a cohabitation, in
ſuch a caſe a brother or sister is not in bondage, (v. 15.) not tied up to .
the unreaſonable humour, and bound ſervilely to follow or cleave to the
malicious deſerter, or not bound to live unmarried, after all proper means
for reconciliation have been tried, at leaſt, if the deſerter contraćt another
marriage, or be guilty of adultery; which was a very eaſy ſuppoſition,
becauſe a very common inſtance among the heathen inhabitants of Co-
rinth. . In ſuch a caſe the deſerted perſon muſt be free to marry again,
and it is granted on all hands. And ſome think, that ſuch a malicious
deſertion is as much a diſſolution of the marriage-covenant as death it-
ſelf. For how is it poſſible, that the two shall be one flesh, when the one
is maliciouſly bent to part from, or put away, the other ? Indeed, the
deſerter ſeems ſtill bound by the matrimonial contraćt; and therefore
the apoſtle ſays, (v. 11.) If the woman depart from her husband upon ac-
count of his infidelity, let her remain unmarried. But the deſerted party
ſeems to be left more at liberty (I mean, ſuppoſing all the proper means
have been uſed to reclaim the deſerter, and other circumſtances make it
neceſſary) to marry another perſon. It does not ſeem reaſonable that
they ſhould be ſtill bound, when it is rendered impoſſible to perform cou-
jugal duties or enjoy conjugal comforts, through the mere fault of their
mate : in ſuch a caſe marriage would be a ſtate of ſervitude indeed. But
whatever liberty be indulged chriſtians in ſuch a caſe as this, they are
not allowed, for the mere infidelity of a huſband or wife, to ſeparate ;
but, if the unbeliever be willing, they ſhould continue in the relation,
and cohabit as thoſe who are thus related. This is the apoſtle’s general
direétion.
2. We have here the reaſons of this advice;
(1.) Becauſe the relation or ſtate is ſanétified by the holineſs of either
party ; “ For the unbelieving huſband is ſanétified by the wife, and the
unbelieving wife by the huſband,” (v. 14.) or hath been sanctified. The
relation itſelf, and the conjugal uſe of each other, are ſanétified to the
believer. To the pure all things are pure, Tit. 1. 15. Marriage is a di-
vine inſtitution; it is a compači for life, by God’s appointment. Should
converſe and congreſs with unbelievers in that relation defile the believer,
or render him or her offenſive to God, the ends of marriage would have
been defeated, and the comforts of it in a manner deſtroyed, in the cir-
cumſtances in which chriſtians then were. But the apoſtle tells them,
that, though they were yoked with unbelievers, yet, if themſelves were
holy, marriage was to them a holy ſtate, and marriage-comforts, even
with an unbelieving relative, were ſanétified enjoyments. It was no more
diſpleaſing to God for them to continue to live as they did before, with
their unbelieving or heathen relation, than if they had become converts
together. If one of the relatives were become holy, nothing of the du-
ties or lawful comforts of the married ſtate could defile them, and render
them diſpleaſing to God, though the other were a heathen. He is ſanc-
|tified for the wife's ſake. She is ſanétified for the huſband’s ſake.
Both are one fleſh. He is to be reputed clean, who is one fleſh with her
that is holy, and “vice verſä—in like manner, if the terms are exchang-
! ed; Elſe were your children unclean, but now are they holy ;” (v. 14.)
that is, they would be heathen, out of the pale of the church and cove-
nant of God. They would not be of the holy ſeed, (as the Jews are
called, Iſa. 6. 13.) but common and unclean, in the ſame ſenſe as hea-
thens in general were ſtyled in the apoſtle's viſion, A&ts 10, 28. This
way of ſpeaking is according to the dialect of the Jews; among whom
A. D. 57.
3. child, begot by parents yet heathens, was ſaid to be begotten out of
holineſs; and a child begotten by parents made proſelytes, is ſaid to be
begotten intra sanctitatem—within the holy inclosure. Thus chriſtians
are called commonly ſaints; ſuch they are by profeſſion, ſeparated to be |
a peculiar people of God, and as ſuch diſtinguiſhed from the world ; and
therefore the children born to chriſtians, though married to unbelievers,
are not to be reckoned as part of the world, but of the church, a holy,
not a common and unclean ſeed. “Continue therefore to live even with
unbelieving relatives; for if you are holy, the relation is ſo, the ſtate is
ſo, you may make a holy uſe even of an unbelieving relative, in conjugal
duties, and your ſeed will be holy too.” What a comfort is this, where
both relatives are believers | t
(2.) Another reaſon is, that God hath called christians to peace, v. 15.
The chriſtian religion obliges us to ağt peaceably in all relations, natural
and civil. We are bound, “ as much as in us lies, to live peaceably with
all men,” (Rom. 12. 18.) and therefore ſurely to promote the peace and
comfort of our neareſt relatives, thoſe with whom we are one fleſh, may
though they ſhould be infidels. Note, It ſhould be the labour and
ftudy of thoſe who are married, to make each other as eaſy and happy
as poſſible.
(3.). A third reaſon is, that it is poſſible for the believing relative to
be an inſtrument of the other’s ſalvation; (v. 16.) “What knoweſt
thou, O wife, whether thou ſhalt ſave thy huſband * Note, It is the
plain duty of thoſe in ſo near a relation, to endeavour the ſalvation of
their ſouls to whom they are related. “Do not ſeparate. There is
other duty now called for. The conjugal relation calls for the moſt
cloſe and endeared affection; it is a contraćt for life. And ſhould a
chriſtian deſert a mate, when an opportunity offers to give the moſt glo-
rious proof of love 2 Stay, and labour heartily the converſion of thy re-
lative. Endeavour to ſave a ſoul. Who knows but this may be the
event It is not impoſſible. And though there be no great probability,
ſaving a ſoul is ſo good and glorious a ſervice, that the bare poſſibility
ſhould put one on exerting one’s ſelf.” Note, Mere poſſibility of ſucceſs
ſhould be a ſufficient motive with us to uſe our diligent endeavours for
ſaving the ſouls of our relations. “What know I, but I may ſave his
ſoul ? ſhould move me to attempt it.” *
17. But as God hath diſtributed to every man, as the
Lord hath called every one, ſo let him walk: and ſo or.
dain I in all churches. 18. Is any man called, being cir.
cumciſed? Let him not become uncircumciſed. Is any
called in uncircumciſion ? Let him not become circum-
ciſed. . . 19. Circumciſion is nothing, and uncircumciſion
is nothing, but the keeping of the commandments of God.
20. Let every man abide in the ſame calling wherein he
was called. 21. Art thou called, being a ſervant Care
not for it; but if thou mayeſt be made free, uſe it rather.
22. For he that is called in the Lord, being a ſervant, is
the Lord's freeman : likewiſe alſo he that is called, being
free, is Chriſt's ſervant. 23. Ye are bought with a price,
be not ye the ſervants of men. 25. Brethren, let every
man wherein he is called, therein abide with God.
Here the apoſtle takes occaſion to adviſe them to continue in the flate
and condition in which chriſtianity found them, and they became converts
to it. And here,
I. He lays down this rule in general—as God hath distributed to every
one. Note, Our ſtates and circumſtances in this world are diſtributions
of Divine Providence. This fixes the bounds of men’s habitations, and
orders their ſteps. God ſetteth up and pulleth down. And again, “As
the Lord hath called every one, ſo let him walk.” Whatever his cir-
cumſtance and condition were when he was converted to chriſtianity, let
him abide therein, and ſuit his converſation to it. The rules of chriſ.
tianity reach every condition. And in every ſtate a man may live ſo as
to be a credit to it. Note, It is the duty of every chriſtian to ſuit his
behaviour to his condition and the rules of religion, to be content with
his lot, and condućt himſelf in his rank and place as becomes a chriſtian.
The apoſtle adds, that this was a general rule, to be obſerved at all times
and in all places—So ordain I in all churches.
II. He ſpecifies particular caſes; as, 1. That of circumciſion. “Is
I CORINTHIANs, VII.
:
Chriſtian Contentment recommended.
any man called, being circumciſed Let him not be uncircumciſed. Is
any man called, being uncircumciſed ? Let him not be circumciſed.” It
matters not whether a man be a Jew or Gentile ; within the covenant of
peculiarity made with Abraham, or without it. He who is converted,
being a Jew, has no need to give himſelf uneaſineſs upon that head, and
wiſh himſelf uncircumciſed. Nor is he who is converted from Gentiliſm,
under an obligation to be circumciſed : nor ſhould he be concerned, be-
cauſe he wants that mark of distinction which did heretofore belong to
the people of God. For as the apostle goes on, “circumciſion is no-
thing, and uncircumciſion is nothing, but keeping the commandments of
God,” v. 19. In point of acceptance with God, it is neither here nor
there whether men be circumciſed or not. Note, It is practical religion,
ſincere obedience to the commands of God, on which the goſpel lays
stress. External obſervances without internal piety are as nothing.
Therefore let every man abide in the calling, the state, wherein he was
called, v. 20. 2. That of ſervitude and freedom. It was common in
that age of the world, for many to be in a state of ſlavery, bought and
fold for money, and ſo the property of thoſe who purchaſed them.
“Now,” ſays the apostle, “art thou called, being a ſervant 2 Care not
jor it. Be not over-ſolicitous about it. It is not inconsistent with thy
duty, profeſſion, or hopes, as a christian. Tet, if thou mayest be made
Jree, uſe it rather,” v. 21. There are many conveniences in a state of
freedom, above that of ſervitude : a man has more power over himſelf,
and more command of his time, and is not under the control of another
lord ; and therefore, liberty is the more eligible state. But men's out-
ward condition does not let nor further their acceptance with God. For
he that is called, being a servant, is the Lord’s free-man—&mixe50spºr, as
he that is called, being free, is the Lord’s ſervant. Though he be not
diſcharged from his master’s ſervice, he is freed from the dominion and
vaſſalage of fin. Though he be not enſlaved to Christ, yet he is bound
to yield himſelf up wholly to his pleaſure and ſervice; and yet that ſer-
vice is perfect freedom. Note, Our comfort and happineſs depend on
what we are to Christ, not what we are in the world. The goodneſs of
our outward condition does not diſcharge us from the duties of chriſ-
tianity, nor the badneſs of it debar us from christian privileges. He
who is a ſlave, may yet be a christian freeman ; he who is a freeman, may
yet be Christ’s ſervant. He is bought with a price, and ſhould not there-
fore be the ſervant of man. Not that he must quit the ſervice of his
maſter, or not take all proper meaſures to pleaſe him ; (this were to con-
tradićt the whole ſcope of the apoſtle's diſcourſe ;) but he muſt not be
ſo the ſervant of men, but that Chriſt’s will muſt be obeyed, and regard-
ed, more than his maſter’s. He has paid a much dearer purchaſe for
him, and has a much fuller property in him. He is to be ſerved and
obeyed without limitation or reſerve. Note, The ſervants of Chriſt
ſhould be at the abſolute command of no other maſter befide himſelf,
ſhould ſerve no man, any farther than is conſiſtent with their duty to
him. No man can ſerve two maſters. Though ſome underſtand this
paſſage of perſons being brought out of ſlavery by the bounty and charity
of fellow-chriſtians; and read the paſſage thus, “Have you been re-
deemed out of ſlavery with a price : Do not again become enſlaved ;”
juſt as before he had adviſed, that, if in ſlavery they had any proſpect of
being made free, they ſhould chooſe it rather. This meaning the words
will bear, but the other ſeems the more natural. See ch. 6. 20.
III. He ſums up his advice; “ Let every man wherein he is called,
abide therein with God,” v. 24. This is to be underſtood of the ſtate
wherein a man is converted to chriſtianity. No man ſhould make his
faith or religion an argument to break through any natural or civil obli-
gations. He ſhould quietly and comfortably abide in the condition in
which he is ; and this he may well do, when he may abide therein with
God. Note, The ſpecial preſence and favour of God are not limited
to any outward condition or performance. He may enjoy it who is cir-
cumciſed; and ſo may he, who is uncircumciſed. He who is bound,
may have it as well as he who is free. In this reſpect, “there is neither
Greek nor Jew, circumciſion nor uncircumciſion, Barbarian nor Scythian,
bond nor free,” Col. 3. 11. The favour of God is not bound.
25. Now concerning virgins, I have no commandment
of the Lord : yet I give my judgment as one that hath ob-
tained mercy of the Lord to be faithful. 26. I ſuppoſe
therefore that this is good for the preſent diſtreſs; I ſay,
that it is good for a man ſo to be. 27. Art thou bound
unto a wife? Seek not to be looſed. Art thou looſed
from a wife : Seek not a wife. 28. But and if thou marry,
-
v-
A. D. 57.
Prudential Direétions.
1 coRINTHIANs, VII.
thou haſt not ſinned; and if a virgin marry, ſhe hath not
finned: nevertheleſs, ſuch ſhall have trouble in the fleſh:
but I ſpare you. 29. But this I ſay, brethren, the time is
ſhort. It remaineth, that both they that have wives, be
as though they had none; 30. And they that weep, as
though they wept not ; and they that rejoice, as though
they rejoiced not; and they that buy, as though they poſ.
ſeſſed not ; 31. And they that uſe this world, as not
abuſing it; for the faſhion of this world paſſeth away. 32.
But I would have you without carefulneſs. He that is un-
married, careth for the things that belong to the Lord,
how he may pleaſe the Lord: 33. But he that is married,
careth for the things that are of the world, how he may
pleaſe his wife. 34. There is difference alſo between a
wife and a virgin : The unmarried woman careth for the
things of the Lord, that ſhe may be holy, both in body
and in ſpirit: but ſhe that is married, careth for the things
of the world, how ſhe may pleaſe her huſband. 35. And
this I ſpeak for your own profit, not that I may caſt a ſnare
upon you, but for that which is comely, and that you may
attend upon the Lord without diſtraćtion.
The apoſtle here reſumes his diſcourſe, and gives dire&tions to virgins
how to act. Concerning which we may take notice,
I. Of the manner wherein he introduces them; “ Now concerning
virgins, I have no commandment of the Lord, v. 25. I have no expreſs
and univerſal law delivered by the Lord himſelf concerning celibacy;
but I give my judgment, as one who hath obtained mercy of the Lord to be
Jaithful, in the apoſtleſhip.” He ačted faithfully, and therefore his direc-
tion was to be regarded as a rule of Chriſt : for he gave judgment as one
who was a faithful apoſtle of Chriſt. Though Chriſt had before deli-
vered no univerſal law about that matter, he now gives direétion by an
inſpired apoſtle, one who had obtained mercy of the Lord, to be faithful.
Note, Faithfulneſs in the miniſtry is owing to the grace and mercy of
Chriſt. It is what Paul was ready to acknowledge upon all occaſions;
“I laboured more abundantly than they all ; yet not I, but the grace of
God which was with me,” ch. 15. 10. And it is a great mercy they ob-
tain from God, who prove faithful in the miniſtry of his word, either or-
dinary or extraordinary.
II. The determination he gives ; which, confidering the preſent diſ-
treſs, was, that a state of celibacy was preferable ; It is good for a man ſo
to be, that is, to be ſingle. I ſuppoſe, ſays the apoſtle, or it is my opinion.
It is worded with modeſty, but delivered, notwithſtanding, with apostolical
authority. It is not the mere opinion of a private man, but the very de-
termination of the Spirit of God in an apostle, though it be thus ſpoken.
And it was thus delivered, to give it the more weight. Thoſe that were
prejudiced against the apostle, might have rejećted this advice, had it
been given with a mere authoritative air. Note, Ministers do not loſe
their authority by prudent condeſcenſions. They must become all things
to all men, that they may do them the more good. This is good, ſays he,
Jor the present distress. Christians, at the first planting of their religion,
were grievouſly perſecuted. Their enemies were very bitter against
them, and treated them very cruelly. They were continually liable to
be toſſed and hurried by perſecution. This being the then state of
things, he did not think it ſo adviſable for christians that were fingle,
to change conditions. The married state would bring more care and
cumber along with it, (v. 33, 34.) and would therefore make perſecution
more terrible, and render them leſs able to bear it. Note, Christians, in
regulating their condućt, ſhould not barely confider what is lawful in it-
ſelf, but what may be expedient for them. -
III. Notwithſtanding he thus determines, he is very careful to ſatisfy
them that he does not condemn marriage in the groſs, or declare it un-
lawful. And therefore, though he ſays, “If thou art looſed from a wife,
in a fingle ſtate, whether bachelor or widower, virgin or widow, do not
Jeek a wife, do not haſtily change conditions;” yet he adds, “If thou
art bound to a wife, do not ſeek to be looſed. It is thy duty to continue
in the married relation, and do the duties of it.” And though ſuch, if
they were called to ſuffer perſecution, would find peculiar difficulties in
it; yet, to avoid theſe difficulties, they muſt not caſt off or break through
|
the bonds of duty. Duty muſt be done, and God truſted with events.
But to neglect duty is the way to put ourſelves out of the divine protec-
tion. He adds therefore, “If thou marry, thou haſt not finned ; or if
a virgin marry, ſhe hath not finned: but ſuch ſhall have trouble in the
fleſh.” Marrying is not in itſelf a fin, but marrying at that time was
likely to bring inconvenience upon them, and add to the calamities of
the times ; and therefore he thought it adviſable and expedient, that
ſuch as could contain, ſhould refrain from it; but adds, that he would
not lay celibacy on them as a yoke, or, by ſeeming to urge it too far,
draw them into any ſnare ; and therefore ſays, But Iſpare you. Note,
How oppoſite in this the papiſt caſuiſts are to the apoſtle Paul They
forbid many to marry, and entangle them with vows of celibacy, whether
they can bear the yoke or no.
IV. He takes this occaſion to give general rules to all chriſtians, to
carry themſelves with a holy indifferency toward the world, and every
thing in it, 1. As to relations ; They that had wives, must be as though
they had none. That is, they muſt not ſet their hearts too much on the
comforts of the relation : they muſt be as though they had none. They
know not how ſoon they ſhall have adne. This advice muſt be car-
ried into every other relation. Thoſe that have children, ſhould be as
though they had none. They that were their comfort now, may prove
their greateſt croſs. And ſoon may the flower of all comforts be cut
down. 2. As to afflićtions; They that weep, muſt be as though they wept
not ; we muſt not be deječted too much with any of our afflićtions, nor
indulge ourſelves in the ſorrow of the world; but keep up a holy joy in
God, in the midſt of all our troubles, ſo that even in ſorrow the heart
may be joyful, and the end of our grief may be gladneſs. Weeping may
endure for a night, but joy will come in the morning. And if we can but
get to heaven at laſt, all tears shall be wiped from our eyes. The
proſpect of it now, ſhould make us moderate our ſorrows, and refrain our
tears. 3. As to worldly enjoyments; They that rejoice should be as
though they rejoiced not ; they ſhould not take too great a complacency
in any of their comforts. They muſt be moderate in their mirth, and fit
looſe to the enjoyments they moſt value. Here is not their reſt, nor are
theſe things their portion ; and therefore their hearts ſhould not be ſet
on them, nor ſhould they place their ſolace or ſatisfaction in them. 4.
As to “ worldly traffic and employment; They that buy, muſt be as
though they poſſeſſed not.” Thoſe that proſper in trade, increaſe in
wealth, and purchaſe eſtates, ſhould hold theſe poſſeſſions as though they
held them not. It is but ſetting their hearts on that which is not,
(Prov. 23. 5.) to do otherwiſe. Buying and poſſeſſing ſhould not too
much engage our minds. They hinder many people altogether from
minding the better part. Purchaſing land and trying oxen, kept the
gueſts invited from the wedding-ſupper, Luke 14. 18, 19. And when
they do not altogether hinder men from minding their chief buſineſs,
they do very much divert them from a cloſe purſuit. They are moſt
likely to run ſo as to obtain the prize, who eaſe their minds of all foreign
cares and cumbrance. 5. As to all worldly concerns; They that uſe this
world, as not abuſing it, v. 31. The world may be uſed, but muſt not
be abuſed. It is abuſed when it is not uſed to thoſe purpoſes for which
it is given, to honour God and do good to men ; when, inſtead of being
oil to the wheels of our obedience, it is made fuel to luſt: when, inſtead
of being a ſervant, it is made our maſter, our idol, and has that room in
our affections, which ſhould be reſerved for God. And there is great
danger of abuſing it in all theſe reſpects, if our hearts are too much fet
upon it. We muſt keep the world as much as may be out of our hearts,
that we may not abuſe it when we have it in our hands. e s
The apoſtle enforces theſe advices with two reaſons; (1.) The time is
short, v. 29. We have but little time to continue in this world; but a
ſhort ſeaſon for poſſeſſing and enjoying worldly things ; xz pås avysara?-
pºor. It is contracted, reduced to a narrow compaſs. . It will ſoon be
gone. It is juſt ready to be wrapped up in eternity, ſwallowed up of
eternity. Therefore do not ſet your hearts on worldly enjoyments. Do
not be overwhelmed with worldly cares and troubles. Poſſeſs what you
muſt ſhortly leave, without ſuffering yourſelves to be poſſeſſed by it.
Why ſhould your hearts be much ſet on what you muſt quickly reſign :
(2.) The fashion of this world paſſeth away, (v. 31.) axº-the habit,
figure, appearance, of the world, paſſeth away. It is daily changing
countenance. It is in a continual flux. It is not ſo much a world as
the appearance of one. All is ſhew ; nothing ſolid in it. And yet it is
tranſient ſhew too, and will be quickly.gone. How proper and powerful
an argument is this to enforce the former advice . How irrational is it to
be affected with the images, the fading and tranſient images, of a dream
Surely man walketh in a vain skew, (Pſ. 39. 9.) in an image, amidſt the
A. D. 57.
faint and vaniſhing appearances of things. And ſhould he be deeply
affected, or grievouſly afflićted, with ſuch a ſcene 2
V. He preſſes his general advice, by warning them againſt the embar-
raſſment of worldly cares ; But I would have you without carefulneſs,
v. 3.
intereſts is a duty; but to be careful, full of care, to have an anxious |
and perplexing care about them, is a fin. All that care which diſquiets
the mind, and diſtraćts it in the worſhip of God, is evil; for God muſt be
attended upon without distraction, v. 35. The whole mind ſhould be en-
gaged when God is worſhipped. The work ceaſes while it diverts to
any thing elſe, or is hurried and drawn hither and thither by foreign
affairs and concerns. They who are engaged in divine worſhip, ſhould'
attend to this very thing, ſhould make it their whole buſineſs. But how
is this poſſible, when the mind is ſwallowed up of the cares of this life 2
Note, It is the wiſdom of a chriſtian, ſo to order his outward affairs, and
chooſe ſuch a condition in life, as to be without diſtraćting cares, that
he may attend upon the Lord with a mind at leiſure and diſengaged.
This is the general maxim by which the apoſtle would have chriſtians
govern themſelves. In the application of it, chriſtian prudence muſt
dire&t. That condition of life is beſt for every man, which is beſt for
his ſoul, and keeps him moſt clear of the cares and ſnares of the world.
By this maxim the apoſtle ſolves the caſe put to him by the Corinthians,
whether it were adviſable to marry To this he ſays, That, by reaſon of
the preſent diſtreſs, and it may be in general, at that time, when chriſ.
tians were married to infidels, and perhaps under a neceſſity to do ſo, if
they married at all : I ſay, in theſe circumſtances to continue unmarried,
would be the way to free themſelves from many cares and incumbran-
ces, and allow them more vacation for the ſervice of God. Ordinarily,
the leº care we have about the world, the more freedom we have for the
ſervice of God. Now, the married ſtate at that time, (if not at all
times,) did bring moſt worldly care along with it. “He that is mar-
ried, careth for the things of the world, that he may pleaſe his wife,
v. 23. And ſhe that is married, careth for the things of the world, how
ſhe may pleaſe her huſband. But the unmarried man and woman mind
the things of the Lord, that they may pleaſe the Lord, and be holy both in
body and ſpirit,” v. 32, 34. Not but the married perſon may be holy
both in body and ſpirit too. Celibacy is not in itſelf a ſtate of greater
purity and ſančtity than marriage; but the unmarried would be to make
religion more their buſineſs at that junéture, becauſe they would have
leſs diſtraćtion from worldly cares. Marriage is that condition of life,
that brings care along with it, though ſometimes it brings more than
others. It is the conſtant care of thoſe in that relation, to pleaſe each
other; though this is more difficult to do at ſome ſeaſons, and in ſome
caſes, than in others. At that ſeaſon, therefore, the apoſtle adviſes, that
thoſe who were fingle, ſhould abſtain from marriage, if they were under
no neceſſity to change conditions. And where the ſame reaſon is plain
at other times, the rule is as plain, and as fit to be obſerved. And the
very ſame rule muſt determine perſons for marriage, where there is the
ſame reaſon, that is, if in the unmarried ſtate perſons are likely to be
more diſtraćted in the ſervice of God, than if they were married ; which
is a caſe ſuppoſable in many reſpects. This is the general rule, which
every one’s diſcretion muſt apply to his own particular caſe; and by it
ſhould he endeavour to determine, whether it be for marriage or againſt.
That condition of life ſhould be choſen by the chriſtian, in which it is
moſt likely he ſhall have the beſt helps, and the leaſt hinderances, in the
fervice of God, and the affairs of his own ſalvation. -
*
h
36. But if any man think that he behaveth himſelf
uncomely toward his virgin, if ſhe paſs the flower of her
age, and need ſo require, let him do what he will, he fin- |
neth not ; let them marry. 37. Nevertheleſs, he that
ſtandeth ſteadfaſt in his heart, having no neceſſity, but hath
power over his own will, and hath ſo decreed in his heart
that he will keep his virgin, doeth well. 38. So then, he
that giveth her in marriage doeth well: but he that giveth
her not in marriage doeth better.
TIn this paſſage, the apoſtle is commonly ſuppoſed to give advice
about the diſpoſal of children in marriage, upon the principle of his
former determination. In this view, the general meaning is plain. It
was in that age, and thoſe parts of the world, and eſpecially among the
I coRINTHIANs, VII.
Indeed, to be careleſs is a fault; a wiſe concern about worldly |
Jews, reckoned a diſgrace for a woman to remain unmarried, paſt a certain
&J.
Prudential Direétions.
number of years : it gave a ſuſpicion of ſomewhat that was not for her
reputation. “Now,” ſays the apoſtle, “if any man thinks he behaves
unhandſomely toward his daughter, and that it is not for her credit to
remain unmarried, when ſhe is of full age, and that upon this principle,
it is needful to diſpoſe of her in marriage, he may uſe his pleaſure. It
is no fin in him, to diſpoſe of her to a ſuitable mate. But if a man has
determined in himſelf to keep her a virgin, and ſtands to this determination,
and is under no neceſſity to diſpoſe of her in marriage, but is at liberty,
with her conſent, to purſue his purpoſe, he does well in keeping her a
virgin. In ſhort, he that giveth her in marriage, does well; but he that w
keeps her fingle, if ſhe can be eaſy and innocent in ſuch a ſtate, does
what is better ; that is, more convenient for her in the preſent ſtate of
things, if not at all times and ſeaſons.” Note, Children ſhould be at the
diſpoſal of their parents, and not diſpoſe of themſelves in marriage. Yet
note again, Parents ſhould conſult their children’s inclinations, both to
marriage in general, and to the perſon in particular, and not reckon they
have uncontrolable power to do with them, and dićtate to them, as they
pleaſe. Note, Thirdly, It is our duty not only to confider what is
lawful, but in many caſes, at leaſt, what is fit to be done, before we do it.
But I think the apoſtle is here continuing his former diſcourſe, and
adviſing unmarried perſons, who at their own diſpoſal, what to do; the
man’s virgin being meant of his virginity. Tºpči, rºy #20 roº trapºvov, ſeems
to be rather meant of preſerving his own virginity, than keeping his
daughter a virgin ; though it be altogether uncommon to uſe the word
in this ſenſe. Several other reaſons may be ſeen in Locke and Whitby,
by thoſe who will conſult them. And it was a common matter of re-
proach, both among Jews and civilized Heathens, for a man to continue
ſingle beyond ſuch a term of years, though all did not agree in limiting
the fingle life to the ſame term. The general meaning of the apoſtle is
the ſame, that it was no fin to marry, if a man thought there was a neceſ.
fity upon him, to avoid popular reproach, much leſs to avoid the hur-
rying fervours of luſt. But he that was in his own power, ſtood firm
in his purpoſe, and found himſelf under no neceſſity to marry, would, at
that ſeaſon, and in the circumſtances of chriſtians at that time, at leaſt,
make a choice every way moſt for his own conveniency, eaſe, and ad-
vantage, as to his ſpiritual concerns. And it is highly expedient, if not
a duty, for chriſtians to be guided by ſuch a confideration.
39. The wife is bound by the law as long as her huſ:
band liveth : but if her huſband be dead, ſhe is at liberty
to be married to whom ſhe will; only in the Lord. 46.
But ſhe is happier if ſhe ſo abide, after my judgment: and
I think alſo that I have the Spirit of God.
The whole is here cloſed up with advice to widows; “As long as the
huſband liveth, the wife is bound by the law;” confined to one-huſ-
band, and bound to continue and cohabit with him. Note, The mar-
riage-contraćt is for life; death only can annul the bond. “But the
huſband being dead, ſhe is at liberty to marry whom ſhe will.” There
is no limitation by God’s law, to be married only for ſuch a number of
years. It is certain, from this paſſage, that ſecond marriages are not
unlawful; for then the widow could not be at liberty to marry whom
ſhe pleaſed, nor to marry a ſecond time at all. But the apoſtlé aſſerts,
ſhe has ſuch a liberty, when her huſband is dead, only with a limitation,
that she marry in the Lord. In our choice of relations, and change of
conditions, we ſhould always have an eye to God. Note, Marriages are
then only likely to have God’s bleſfing, when they are made in the Lord $
when perſons are guided by the fear of God, and the laws of God, and
aćt in dependence on the providence of God, in the change and choice of
a mate ; when they can look up to God, and ſincerely ſeek his direétion,
and humbly hope for his bleſfing upon their conduct. But she is happier,
ſays the apoſtle, if she so abide, that is, continue a widow, in my judgment ;
and I think I have the Spirit of God, v. 40. At thisjunaúñe, at leaſt,
if not ordinarily, it will be much more for the peace and quiet of ſuch,
and give them leſs hinderance in the ſervice of God, to continue unmar.
tied. And this, he tells them, was by inſpiration of the Spirit. “What-
ever your falſe apoſtles may think of me, I think, and have reaſon to
know, that I have the Spirit of God.” Note, Change of condition in
marriage is ſo important a matter, that it ought not to be made but upon
due deliberation, after careful confideration of circumſtances, and upon
very probable grounds at leaſt, that it will be a change to advantage in
our ſpiritual concerns.
A. T), 57. -
Charity ſuperior to Knowledge.
I coRINTHIANs, VIII.
§ CHAP. VIII. f
The apostle, in this chapter, anſwers another caſe propoſed to him by ſome
of the Corinthians, about eating those things that had been ſacrificed to
idols. I. He hints at the occaſion of this caſe, and gives a caution
against too high an esteem of their knowledge, v. 1.3. II. He aſ:
Jérts the vanity of idols, the unity of the Godhead, and the ſole mediation
of Christ between God and man, v. 4...6. III. He tells them, that
wpon ſuppoſition that it were lawful in itſelf to eat of things offered to
idols, (for that they themſelves are nothing ;) yet regard must be had
to the weakneſs of christian brethren, and nothing done that would lay a
stumbling-block before them, and occaſion their fin and destruction, v. 7,
to the end. -
1. Nºw as touching things offered unto idols, we know
that we all have knowledge.
up, but charity edifieth. 2. And if any man think that
he knoweth any thing, he knoweth nothing yet as he
ought to know. 3. But if any man love God, the ſame
is known of him. .
The apoſtle comes here to the caſe of things that had been offered to
idols, concerning which ſome of them ſought ſatisfaction : a caſe that
frequently occurred in that age of chriſtianity, when the church of Chriſt
was among the heathem ; and the Iſrael of God muſt live among the
Canaanites. For the better underſtanding of it, it muſt be obſerved, that
it was a cuſtom among the heathens, to make feaſts on their ſacrifices;
and not only to eat themſelves, but invite their friends to partake with
them. Theſe were uſually kept in the temple, where the ſacrifice was
offered; (v. 10.) and if any thing were left when the feaſt ended, it was
uſual to carry away a portion to their friends; what remained, after all,
belonged to the prieſt, who ſometimes ſold it in the markets. See
ch. 10. 25. Nay, feaſts, as Athenaeus informs us, were always accounted,
among the heathen, ſacred and religious things, ſo that they were wont
to ſacrifice before all their feaſts; and it was accounted a very profane
thing among them, &0vro, #20ſely, to eat at their private tables any meat
whereof they had not firſt ſacrificed on ſuch occaſions.
In this circumſtance of things, while chriſtians lived among idolaters,
had many relations and friends that were ſuch, with whom they muſt
keep up acquaintance, and maintain good neighbourhood, and therefore
have occaſion to eat at their tables, what ſhould they do, if any thing
that had been ſacrificed ſhould be ſet before them : What, if they ſhould
be invited to feaſt with them in their temples It ſeems as if ſome of the
Corinthians were got into an opinion, that even this might be done, be-
cauſe they knew an idol was nothing in the world, v. 4. The apoſtle
ſeems to anſwer more directly to the caſe, (ch. 10.) and here to argue
upon ſuppoſition of their being right in this thought, againſt their abuſe
of their liberty, to the prejudice of others; but plainly condemns ſuch
liberty in ch. 10. The apoſtle introduces his diſcourſe with ſome re-
marks about knowledge, that ſeem to carry in them a cenſure of ſuch
pretences to knowledge, as I have mentioned ; We know, ſays the apoſ-
tle, that we all have knowledge ; (v. 1.) as if he had ſaid, “You are not
the only knowing perſons who take ſuch liberty ; we who abſtain, know
as much as you of the vanity of idols, and that they are nothing ; but we
know too, that the liberty you take is very culpable, and that even law-
ful liberty muſt be uſed with charity, and not to the prejudice of weaker
brethren º’ Knowledge puffeth up, but charity edifieth, v. 1. Note, 1.
The preference of charity to conceited knowledge. That is beſt, which
is fitted to do the greateſt good. Knowledge, or at leaſt a high conceit
of it, is very apt to ſwell the mind, to fill it with wind, and ſo puff it up.
This tends to no good to ourſelves, but in many inſtances is much to the
hurt of others. But true love, and tender regard to our brethren, will
put us upon conſulting their intereſt, and ačting, as may be, for their
edification. Obſerve, 2. That there is no more common evidence of
ignorance than a conceit of knowledge ; “If any man think that he
knoweth any thing, he knoweth nothing yet as he ought to know.”
He that knows moſt, beſt underſtands his own ignorance, and the im-
perfe&tion of human knowledge. He that imagines himſelf a knowing
man, and is vain and conceited on this imagination, has reaſon to ſuſpect
that he knows nothing aright; nothing as he ought to know it. Note, It
is one thing to know truth, and another to know it as we ought ; ſo as
Much may be known, when nothing, ||
duly to improve our knowledge.
Vol. W. No. 99.
Knowledge puffeth |
|
God but one.
|
}
is known to any good purpoſe ; when neither ourſelves nor others are
the better for our knowledge. And they who think they know any
thing, and grow vain hereupon, are of all men moſt likely to make no
good uſe of their knowledge ; neither themſelves nor others are likely to
be bettered by it. But adds the apoſtle, if any man love God, the ſame
is known of God. If any man love God, and is thereby influenced to love
his neighbour, the ſame is known of God ; that is, as ſome underſtand
it, is made by him to know, is taught of God. Note, They that love
God, are moſt likely to be taught of God, and be made by him to know
as they ought. Some underſtand it, that he ſhall be approved of God ;
he will accept him, and have pleaſure in him. Note, The charitable
perſon is moſt likely to have God’s favour. They who love God, and
for his ſake love their brethren, and ſeek their welfare, are likely to be
beloved of God ; and how much better is it to be approved of God than
to have a vain opinion of ourſelves | - - -
4. As concerning therefore the eating of thoſe things
that are offered in ſacrifice unto idols, we know that an
idol is nothing in the world, and that there is no other
5. For though there be that are called
gods, whether in heaven or in earth, (as there be gods
many, and lords many,) 6. But to us there is but one
God, the Father, of whom are all things, and we in him;
and one Lord Jeſus Chriſt, by whom are all things, and
we by him. - t
In this paſſage he ſhews the vanity of idols; “As to the eating of chings
that have been ſacrificed to idols, we know that an idol is nothing in the
world ;” or, there is no idol in the world; or, an idol can do nothing in
the world : for the form of expreſſion in the original, is elliptical. The
meaning in the general is, that heathen idols have no divinity in them :
and therefore in the Old Teſtament, are commonly called lies and vani-
ties, or lying vanities. They are mere imaginary gods, and many of them
no better than imaginary beings; they have no power to pollute the
creatures of God, and thereby render them unfit to be eaten by a child
or ſervant of God. “Every creature of God is good, if it be received
with thankſgiving,” 1 Tim. 4. 3. It is not in the power of the vani-
ties of the heathens to change its nature.
And there is no other God but one. Heathen idols are not gods, nor
to be owned and reſpected as gods, for there is no other God but one.
Note, The unity of the Godhead is a fundamental principle in chriſti-
anity, and in all right religion. The gods of the heathens muſt be no-
thing in the world, muſt have no divinity in them, nothing of real god-
head belonging to them : for there is no other, God but one. Others
may be called gods; “there are that are called gods in heaven and
earth, gods many, and lords many ;” but they are there falſely thus
called. The heathens had many ſuch, ſome in heaven, and ſome on
earth; celeſtial deities, that were of higheſt rank and repute among
them ; and terreſtrial ones; men made into gods, that were to mediate
for men with the former, and were deputed by them to prefide over
earthly affairs. Theſe are in ſcripture cominonly called Baalim. They
had gods of higher and lower degree ; nay, many in each order; gods
many, and lords many; but all titular deities and mediators . ſo called,
but not ſuch in truth. All their divinity and mediation were imaginary.
For, 1. To us there is but one God, ſays the apoſtle, the Father, ºf whom,
are all things, and we in, or for him. We chriſtians are better in-
formed; we well know there is but one God, the Fountain of being, the
world, of whom, and for whom, are all things.
Author of all things, Maker, Preſerver, and Govºrno: of the whole
Not one God to govern
one part of mankind, or one rank and order of men, and another to go-
vern another. One God made all, and therefore has power over all. All
things are of him, and we, and all things elſe are for him. Called the
Father here, not in contradiſtinétion to the other perſons of the ſacred,
Trinity, and to exclude them from the Godhead, but in contradiſlimćtion
to all greatures that were made by God, and whoſe formation is attri-
buted to each of theſe three in other places of ſcripture, and not appro-
priated to the Father alone. God the Father, as “ Fons et fundamen-
tum Trinitatis—as the firſt perſon in the Godhead, and the original of
the other two,” ſtands here for the Deity, which yet comprehends all
three. The name God being ſometimes in ſcripture aſcribed to the Fa-
ther, ºr #22 ºv, or by way ºf eminency, becauſe he is Fons et principium
Jeitatis, (as Calvin obſerves,) *oFountain of the Deity in the other
- 4. -
\
A.D. 57.
two, they having it by communication from him. So that there is but
one God the Father, and yet the Son is God too, but is not another God.
The Father, with his Son and Spirit; being the one God, but not with-
out them, or ſo as to exclude them from the Godhead. 2. There is to
us but one Lord, one Mediator between God and men, even Jeſus Chriſt.
Not many mediators, as the heathen imagined, but one only, by whom
all things were created, and do confiſt, and to whom all our hope and
happineſs are owing. The Man Chriſt Jeſus; but a Man in perſonal
union with the divine Word, or God the Son. This very man hath
God made both Lord and Chriſt, A&ts 2. 36. Jeſus Chriſt, in his hu-
man nature and mediatorial ſtate, has a delegated power; a name given
him, though above every name, that at his name every knee ſhould bow,
and every tongue confeſs, that he is Lord. And thus he is the only
Lord, and only Mediator, that chriſtians acknowledge; the only Perſon
who comes between God and finners, adminiſters the world’s affairs under
God, and mediates for men with God. All the lords of this fort among
heathens are mere imaginary ones. Note, It is the great privilege of us
chriſtians, that we know the true God, and true Mediator between God
and man: “the true God, and Jeſus Chriſt whom he hath ſent,” John
17. 3. — -
7. Howbeit, there is not in every man that knowledge:
for ſome, with conſcience of the idol, unto this hour, eat it
as a thing offered unto an idol; and their conſcience,
being weak, is defiled. 8. But meat commendeth us not
to God: for neither if we eat are we the better ; neither
if we eat not are we the worſe. 9. But take heed, left by
any means this liberty of yours become a ſtumbling-block
to them that are weak. 10. For if any man ſee thee,
who haſt knowledge, fit at meat in the idol's temple, ſhall
not the conſcience of him which is weak be imboldened
to eat thoſe things which are offered to idols; 11: And
through thy knowledge ſhall the weak brother periſh, for
whom Chriſt died ? i2. But when ye ſin ſo againſt the
brethren, and wound their weak conſcience, ye fin againſt
Chriſt. 13. Wherefore, if meat make my brother to of—
fend, I will eat no fleſh while the world ſtandeth, left I
make my brother to offend.
The apoſtle, having granted, and indeed confirmed, the opinion of
ſome among the Corinthians, that idols were nothing, proceeds now to
ſhew them, that their inference from this aſſumption was not juſt, namely,
That therefore they might go into the idol-temple, and eat of the ſacri:
fices, and feaſt there with their heathen neighbours. He does not indeed
here ſo much inſiſt upon the unlawfulneſs of the thing itſelf, as the miſ- |
chief ſuch freedom might do to weaker chriſtians, perſons that had not
the ſame meaſure of knowledge with theſe pretenders. And here he,
I. Informs them, that every chriſtian man, at that time, was not ſo
fully convinced and perſuaded that an idol was nothing; “Howbeit,
there is not in every man this knowledge ; for ſome, with conſcience of
the idol, unto this hour, eat it as a thing offered unto an idol:” with
conſcience of the idol; that is, ſome confuſed veneration for it. Though
they were converts to chriſtianity, and profeſſed the true religion, they
were not perfectly cured of the old leaven, but retained an unaccountable
reſpc& för the idols they had worſhipped before. Note, Weak chriſ.
tians may be ignorant, or have but a confuſed knowledge, of the great
and plainest truths. Such were thoſe of the one God, and one Media-
tor. And yet ſome of thoſe who were turned from heatheniſm to chriſ.
tianity among the Corinthians, ſeem to have retained a veneration for
their idols, utterly in reconcileable with thoſe great principles; ſo that
when an opportunity offered to eat things offered to idols, they did not
abstain, to testify their abhorrence of idolatry, nor eat with a profeſſed
contempt of the idol, by declaring they looked upon it to be nothing ;
and ſo iheir conſcience, being weak, was dºſled; they contračted guilt ;
they ate out of the reſpect to the idol, with an imagination that it had
ſomething divine in it, and ſo committed idolatry: whereas the deſign of
the goſpel, was, to turn men from dumb idols to the living God. They
were weak in their underſtanding, not thoroughly apprized of the vanity
of idols; and while they ate what was ſacrificed to them, out of venera-
tion for them, contraćted the guilt of idolatry, and ſo greatly polluted
I CORINTHIANS, VIII.
| virtue in it.
On eating Things offered to Idols, -
themſelves. This ſeems to be the ſenſe of the place; though ſome un-
derſtand it of weak chriſtians defiling themſelves, by eating what was of.
fered to an idol, with an apprehenſion, that thereby it became unclean,
and made then ſo in a moral ſenſe, who ſhould eat it; every one not
having a knowledge that the idol was nothing, and therefore that it
could not render what was offered to it, in this ſenſe, unclean. Note,
We ſhould be careful to do nothing that may occaſion weak chriſtians to
defile their conſciences. a w
II. He tells them that mere eating or drinking had nothing in them
virtuous or criminal, nothing that could make them better or worſe,
pleafing or diſpleaſing to God; “Meat commendeth us not to God :
for neither if we eat are we the better; nor if we eat not are we the
worſe,” v. 8. It looks as if ſome of the Corinthians made a merit of
their eating what had been offered to idols, and that in their very temples
too, (v. 10.) becauſe it plainly ſhewed that they thought the idols no-
thing. But eating and drinking are in themſelves ačtions indifferent.
It matters little what we eat. What goes into the man of this ſort, nei-
ther purifies nor defiles. Fleſh offered to idols, may in itſelf be as proper
for food as any other; and the bare eating, or forbearing to eat, has no
Note, It is a groſs miſtake, to think that diſtinčtion of
food will make any diſtinétion between men in God’s account. Eating
this food, and forbearing that, have nothing in them to recommend a
perſon to God. T * * -
III. He cautions them againſt abuſing their liberty, the liberty they
thought they had in this matter. For that they miſtook this matter, and
had no allowance to fit at meat in the idol’s temple, ſeems plain from
ch. 10. 20, &c. But the apoſtle argues here, that even upon ſuppoſition
they had ſuch power, they muſt be cautious how they uſe it ; it might
be a stumbling-block to the weak, (v. 9.) it might occaſion, their falling
into idolatrous ačtions, perhaps their falling off from chriſtianity, and re-
volting again to heatheniſm. “If a man ſee thee, who haſt knowledge,
has ſuperior, understanding to his, and hereupon conceited that thou hast
a liberty to fit at meat, or feast in an idol’s temple, becauſe an idol, thou
ſayeſt is nothing; ſhall not one who is leſs thoroughly informed in this
matter, and thinks an idol ſomething, be imboldened to eat what was of.
fered to the idol, not as common food, but ſacrifice, and thereby be
guilty of idolatry 3” Such an occaſion of falling they ſhould be careful
of laying before their weak brethren, whatever liberty or power they
themſelves had. *
The apostle backs this caution with two confiderations; 1. The
danger that might accrue to weak brethren, even thoſe weak brethren
for whom Christ died. We must deny ourſelves even what is lawful,
rather than occaſion their stumbling, and endanger their ſouls; (v. 11.)
“Through thy knowledge ſhall thy weak brother periſh, for whom
Chriſt died ?” Note, Thoſe whom Chriſt hath redeemed with his moſt
precious blood, ſhould be very precious and dear to us. If he had ſuch
compaſſion as to die for them, that they might not periſh, we ſhould
have ſo much compaſſion for them as to deny ourſelves, for their fakes,
in various inſtances, and not uſe our liberty to their hurt, to occaſion
their ſtumbling, or hazard their ruin. That man has very little of the
ſpirit of a Redeemer, who had rather his brother ſhould periſh than him-
ſelf be abridged, in any reſpect of his liberty. He who hath the Spirit
of Chriſt in him, will love thoſe whom Chriſt loved, ſo as to die for
them, and will ſtudy to promote their ſpiritual and eternal welfare, and
| ſhun every thing that ſhall unneceſſarily grieve them, and much more
every thing that ſhall be likely to occaſion their ſtumbling, or falling into
fin. 2. The hurt done to them, Chriſt takes as done to himſelf :
“When ye fin ſo againſt the weak brethren, and wound their conſciences,
ye fin againſt Chriſt,” v. 12. Note, Injuries done to chriſtians, are in-
juries to Chriſt ; eſpecially to babes in Chriſt, to weak chriſtians ; and,
moſt of all, involving them in guilt ; wounding their conſcience, is wound-
ing him. He has a particular care of the lambs and flock ; “He gathers
them in his arm, and carries them in his boſom,” Iſa. 40. 11. Strong
chriſtians ſhould be very careful to avoid what will offend weak ones, or
lay a ſtumbling-block in their way. Shall we be void of compaſſion for
them to whom Chriſt has ſhewn ſo much Shall we fin againſt Chriſt,
who ſuffered for us ; Shall we ſet ourſelves to defeat his gracious de-
figns, and help to ruin thoſe whom he died to ſave 2
IV. He enforces all with his own example ; (v. 13.) “Wherefore
if meat make my brother to offend, I will eat no fleſh while the world
ſtandeth, leſt I make my brother to offend.” He does not ſay that he
will never eat more. This were to deſtroy himſelf, and to commit a hei-
nous fin, to prevent the fin and fall of a brother. Such evil muſt not be
done that good may come of it. But though it was neceſſary to eat, it
/
..sº
A. D. 57. - - * * I CORINTHIANS, Ix. The Rights of a Chriſtian Miniſter.
was not neceſſary to eat fleſh. And therefore, rather than occaſion fin |
in a brother, he would abſtain from it as long as he lived. He had ſuch
a value for the ſoul of his brother, that he would willingly deny himſelf
in a matter of liberty, and forbear any particular food, which he might
have lawfully eaten, and might like to eat, rather than lay a ſtumbling-
block in a weak brother’s way, and occaſion him to fin, by following his
example, without being clear in his mind whether it were lawful or no.''
Note, We ſhould be very tender of doing any thing that may be an
occaſion of ſtumbling to others, though it may be innocent in itſelf.
Liberty is valuable, but the weakneſs of a brother ſhould induce, and
ſometimes bind us to wave it. We muſt not rigorouſly claim or uſe our
own rights, to the hurt and ruin of a brother's foul, and ſo to the in-
jury of our Redeemer, who died for him. When it is certainly foreſeen
that my doing what I may forbear, will occaſion a fellow-christian to do
what he ought to forbear, I ſhall offend, ſcandalize, or lay a ſtumbling-
block in his way; which to do is a fin, however lawful the thing itſelf
be, which is done. And if we must be ſo careful not to occaſion other
men’s fins, how careful ſhould we be to avoid fin ourſelves. If we muſt
not endanger other men’s ſouls, how much ſhould we be concerned not
to destroy our own.
&
CHAP. IX.
In this chapter, the apostle ſeems to anſwer ſome cavils against himſelf,
I. He aſſerts his apostolical mission and authority, and gives in his ſtic-
ceſs among them, as a testimony to it, v. 1, 2. II. He claims a right
to subsist by his ministry, and defends, it by ſeveral arguments from na-
tural reaſon and the Moſaical law, and asserts it alſo to be a constitu-
tion of Christ, v. 3... 14. III. He shews that he had willingly waved
this privilege and power for their benefit, v. 15... 18. IV. He ſpeciſies
ſeveral other things, in which he had denied himſelf.ſor the ſake of other
men's ſpiritual interest and ſalvation, v. 19.23. And, W. Concludes
his argument, by shewing what animated him to this course, even the
proſpect of an incorruptible crown, v. 24, to the end.
1. A* I not an apoſtle Am I not free ? Have I not ſeen
- Jeſus Chriſt our Lord? Are not ye my work in the
Lord 2. If I be not an apoſtle unto others, yet doubtleſs I
am to you: for the ſeal of mine apoſtleſhip are ye in the Lord.
Bleſſed Paul, in the work of his ministry, not only met with oppo-
ſition from thoſe without, but diſcouragement from thoſe within. He
was under reproach ; falſe brethren questioned his apoſtleſhip, and were
very industrious to leſſen his charaćter, and fink his reputation ; parti-
cularly here at Corinth, a place to which he had been inſtrumental of
doing much good, and from which he had deſerved well; and yet there
were thoſe among them, who upon theſe heads created him great"uneaſi-
neſs. Note, It is no ſtrange or new thing for a minister to meet with
very unkind returns for great good-will to a people, and diligent and
ſucceſsful ſervices among them. Some among the Corinthians questioned,
if they did not diſown, his apoſtolical charaćter. To their cavils he here
anſwers, and in ſuch a manner as to ſet forth himſelf as a remarkable ex-
ample of that ſelf-denial, for the good of others, which he had been re-
commending in the former chapter. *
And, 1. He aſſerts his apostolical miſſion and charaćter ; “Am I not
an apostle 2 Have I not ſeen Jeſus Christ our Lord 2’’ To be a witneſs
of his reſurrečtion was one great branch of the apostolical charge.
“Now,” ſays Paul, “ have not I ſeen the Lord ; though not imme-
diately after his reſurre&tion, yet ſince his aſcent * See ch. 4. 8. “ Am
I not free ? Have I not the ſame commiſſion, and charge, and powers,
with the other apostles 2 What reſpect, or honour, or ſubfiſtence, can
they challense, which I am not at liberty to demand as well as they "
It was not becauſe he had no right to live of the goſpel, that he main-
tained himſelf with his own hands, but for other reaſons. -
2. He offers the ſucceſs of his ministry among them, and the good he
had done to them, as a proof of his apoſtleſhip ; “Are not ye my work in
the Lord? Through the bleſfing of Chriſt on my labours, have not I
raiſed a church among you ? The ſtal of mine apostleship are 3ye in the
Lord. Your converſion by my means is a confirmation from God of my
miſſion.” Note, The ministers of Christ ſhould not think it strange to
to be put upon the proof of their ministry by ſome who have had expe.
rimental evidence of the power of it, and the preſence of God with it.
3. He justly upbraids the Corinthians with their diſreſpect; “ Doubt- |
!eſ, if I am not an apostle to others, I am ſo to you, v.2. I have la-
bøured ſo long, and with ſo much ſucceſs, among you, that you, above
all others, ſhould own and honour my charaćter, and not call it in queſ.
tion.” Note, It is no new thing for faithful ministers to meet with the
worst treatment, where they might expect the best. This church at
Corinth had as much reaſon to believe, and as little reaſon to question, his
apostolical miſſion, as any ; they had as much reaſon, perhaps more
than any church, to pay him reſpect. He had been instrumental to
bring them to the knowledge and faith of Christ; he laboured long
among them, near two years, and he laboured to good purpoſe, God.
having much people among them. See Aćts 8, 10, 11. It was aggra-
vated ingratitude for this people to call in question his authority.
3. Mine anſwer to them that do examine me, is this:
4. Have we not power to eat and to drink? 5. Have we
not power to lead about a ſiſter, a wife, as well as other
apoſtles, and as the brethren of the Lord, and Cephas 2.
6. Or I only and Barnabas, have not we power to forbear
working? 7. Who goeth a warfare at any time at his
own charges? Who planteth a vineyard, and eateth not of
the fruit thereof: Or who feedeth a flock, and eateth not
of the milk of the flock?, 8. Say I theſe things as a man :
Or faith not the law the ſame alſo 9. For it is written in
the law of Moſes, Thou ſhalt not muzzle the mouth of the
ox that treadeth out the corn. Doth God take care for
oxen : 10. Or faith he it altogether for our ſakes For
our fakes, no doubt, this is written: that he that plougheth,
ſhould plough in hope; and he that threſheth in hope;
ſhould be partaker of his hope. 11. If we have ſown unto
you ſpiritual things, is it a great thing if we ſhall reap
your carnal things : 12. If others be partakers of this
power over you, are not we rather ? Nevertheleſs, we
have not uſed this power; but ſuffer all things, left we
ſhould hinder the goſpel of Chriſt. 13. Do ye not know
that they who miniſter about holy things, live of the things
of the temple; and they which wait at the altar, are par-
takers with the altar P 14. Even ſo hath the Lord or-
dained, that they who preach the goſpel, ſhould live of
the goſpel. -
Having aſſerted his apoſtolical authority, he proceeds to claim the
rights belonging to his office, eſpecially that of being maintained by it.
Theſe he, -
I. States, v. 3...6. “ Mine anſwer to them that do examine, me, that
inquire into mine authority, or the reaſons of my conduct, if I am au
apostle, is this ; Have we not power to eat and drink, (v. 4.) or a right
to maintenance 2 * Have we not power to lead about a ſiſter, a wife, as
well as other apostles, and the brethren of the Lord, and Cephas;’ and
not only to be maintained ourſelves, but have them maintained alſo 2°
Though Paul was at that time fingle, he had a right to take a wife when
he pleaſed, and to lead her about with him, and expect a maintenance for
her, as well as himſelf, from the churches. Perhaps Barnabas had a wife,
as the other apostles certainly had, and led them about with them. For
that a wife is here to be underſtood by the sister-woman—33s2\phy yuvoix2,
is plain from hence, that it would have been utterly unfit for the apoſ-
tles to have carried about women with them unleſs they were wives.
The word implies, that tºey had power over them, and could require
their attendance on them, which none could have over any, but wives or
ſervants. Now the apostles, who worked for their bread, do not ſeem
to have been in "a capacity to buy or have ſervants to carry with them.
Not to obſerve, that it would have raiſed ſuſpicion to have carried about
even women-ſervants, and much more other women to whom they were
not married, for which the apostles would never give any occaſion. The
apostle therefore plainly aſſerts, he had a right to marry as well as other
apostles, and claim a maintenance for his wife, nay, and his children too,
if he had any, from the churches, without labouring with his own hands
to procure it. “ Or I only and Barnabas, have not we power to forbear
working * v. 6. In ſhort, the apostle here claims a maintenance from
A. D. 57.
the churches, both for him and his.
he might claim. *
II. He proceeds, by ſeveral arguments, to prove his claim. 1. From
the common practice and expectations of mankind. Thoſe who addićt
and give themſelves up to any way of bufineſs in the world, expe&t to
live out of it. Soldiers expect to be paid for their ſervice. Husbandmen
and ſhepherds expect to get a livelihood out of their labours. If they
plant vineyards, and dreſs and cultivate them, it is with expectation of
fruit ; if they feed a flock, it is with the expe&tation of being fed and
clothed by it ; (v. 9.) “Who goeth a warfare at any time at his own
charge Who planteth a vineyard, and eateth not the fruit thereof *
Who feedeth a flock, and eateth not the milk thereof.” Note, It is very
natural, and very reaſonable, for ministers to expe&t a livelihood out of
their labours. 2. He argues it out of the Jewiſh law; “Say I theſe
things as a man Or ſaith not the law the ſame alſo 2° v. 8, Is this
merely a dićtate of common reaſon, and according to common uſage only 2
No, it is alſo conſonant to the old law. God had therein ordered, that
the ox ſhould not be muzzled, while he was treading out the corn ; or
hindered from eating, while he was preparing the corn for man’s uſe,
and treading it out of the ear. But this law was not chiefly given out
of God’s regard to oxen, or concern for them, but to teach mankind,
that all due encouragement ſhould be given to them who are employed
by us, or labouring for our good; that the labourers ſhould taſte of the
fruit of their labours. “They who plough, ſhould plough in hope;
and they who threſh in hope, ſhould be partakers of their hope,” v. 10.
The law faith this about exen for our ſakes. Note, They that lay
themſelves out to do our ſouls good, ſhould not have their mouths muz-
zled, but have food provided for them. 3. He argues from common
equity; “If we have ſown unto you ſpiritual things, is it a great thing
if we ſhall reap your carnal things ’’ What they had ſown was much
better than they expected to reap. They had taught them the way to
eternal life, and laboured heartily to put them in poſſeſſion of it. It was
no great matter, ſurely, while they were giving themſelves up to this
work, to expect a ſupport of their own temporal life. They had been
This was due from them, and what
inſtruments of conveying to them the greater ſpiritual bleſfings; and had ||
they no claim to as great a ſhare in their carnal things as was neceſſary
to ſubſiſt them 2 Note, Thoſe who enjoy ſpiritual benefits by the miniſ-
try of the word, ſhould not grudge a maintenance to ſuch as are em-
ployed in this work. If they have received a real benefit, one would
think they could not grudge them this. . What, get ſo much good by
them, and yet grudge to do ſo little good to them Is this grateful or
equitable 4. He argues from the maintenance they afforded others;
“. If others are partakers of this power over you, are not we rather 2 You
allow others this maintenance, and confeſs their claim juſt ; but who
has ſo juſt a claim as I from the church of Corinth 2 Who has given
greater evidence of the apoſtolical miſfion ? Who has laboured ſo much
for your good, or done like ſervice among you ?” Note, Miniſters ſhould
be valued and provided for according to their worth. “Nevertheleſs,”
ſays the apoſtle, “we have not ſed this power; but ſuffer all things, lest
we should hinder the gºſpel of Christ. We have not infifted on our light,
but have rather been in ſtraits, to ſerve the intereſts of the goſpel, and
promote the ſalvation of ſouls.” He renounced his right, rather than
by claiming it he would hinder his ſucceſs. He denied himſelf, for fear
of giving offence ; yet claims his right, leſt his ſelf. denial ſhould prove
prejudicial to the miniſtry. Note, He is likely to plead moſt effectually
for the rights of others, who ſhews a generous diſregard to his own. It
is plain, in this caſe, that juſtice, and not ſelf-love, is the principle by
which he is ačted. 5. He argues from the old Jewiſh eſtabliſhment;
“Do ye not know, that they who minister about holy things, live of the
things ºf the temple; and they which wait at the altar, are partakers with
the altar * v. 13. And if the Jewiſh prieſthood was maintained out of
the holy things that were then offered, ſhall not Chriſt’s miniſters have a
maintenance out of their miniſtry Is there not as much reaſon that we
ſhould be maintained as they ’’ 6. He aſſerts it to be the inſtitution of
Chriſt ; “Even ſº hath the Lord ordained, that they who preach the goſ.
pel, should live of the goſpel, (v. 14.) ſhould have a right to a mainte-
nance, though not bound to demand it, and infiſt upon it.” It is the
people’s duty to maintain their miniſter, by Chriſt’s appointment, though
it be not a duty bound on every miniſter to call for or accept it. Fi
may wave his right, as Paul did, without being a finner; but they tranſ-
greſs an appointment of Christ, who deny or withhold it. They who
preach the goſpel, have a right to live by it ; and they who attend on
their ministry, and yet take no thought about their ſubſiſtence, fail very
much in their duty to Christ, and the reſpect owing to theta.
I CORINTIIIANS, IX.
ſhould make my glorying void.
this, to make his claim now.
God.
The Rights of a Chriſtian Miniſter.

15. But I have uſed none of theſe things. Neither
have I written theſe things, that it ſhould be ſo done unto
me: for it were better for me to die, than that any man
16. For though I preach
the goſpel, I have nothing to glory of: for neceſſity is laid
upon me; yea, woe is unto me if I preach not the goſpel.
17. For if I do this thing willingly, I have a reward : but
if againſt my will, a diſpenſation of the goſpel is committed
unto me. 18. What is my reward then Verily, that,
when I preach the goſpel, I may make the goſpel of
Chriſt without charge, that I abuſe not my power in the
goſpel.
Here he tells them that he had, notwithstanding, waved his privilege,
and lays down his reaſon for doing it.
I. He tells them that he had neglected to claim his right in times past;
I have uſed none of theſe things, v. 15. He neither ate nor drank him-
ſelf at their cost, nor led about a wife to be maintained by them, nor for-
bore working to maintain himſelf. From others he received a mainte-
nance, but not from them, for ſome ſpecial reaſons. Nor did he write
Though he here aſſerts his right, yet
he does not claim his due ; but denies himſelf for their ſakes, and the
oſpel. N.
g II. We have the reaſon aſſigned of his exercifing this ſelf-denial. He
would not have his glorying made void; “It were better for him to die
than that any man ſhould make his glorying void,” v. 15. This glorying
| did imply nothing in it of boasting, or ſelf-conceit, or catching at ap-
plauſe, but a high degree of ſatisfaction and comfort. It was a fingular
pleaſure to him to preach the goſpel without making it burthenſome ;
and he was reſolved, that among them he would not loſe this ſatisfaction.
His advantages for promoting the goſpel were his glory, and he valued
them above his rights, or his very life; “Better were it for him to die
than to have his glorying made void,” than to have it juſtly ſaid that he
preferred his wages to his work. No, he was ready to deny himſelf for
the ſake of the goſpel. Note, It is the glory of a minister, to prefer
the ſucceſs of his ministry to his interest, and deny himſelf, that he may
ſerve Christ, and ſave ſouls. Not that in ſo doing he does more than he
ought ; he is still ačting within the bounds of the law of charity. But
he ačts upon truly noble principles, he brings much honour to God in ſo
doing ; and thoſe that honour him he will honour. It is what God will
approve and commend; what a man may value himſelf for, and take
comfort in, though he cannot make a merit of it before God.
III. He ſhews that this ſelf-denial was more honourable in itſelf, and
yielded him much more content and comfort than his preaching did ;
“Though I preach the goſpel, I have nothing whereof to glory, v. 16. For
neceſſity is laid upon me; yea, woe is unto me, if I preach not the goſpel.
It is my charge, my buſineſs ; it is the work for which I am constituted
an apostle, ch. I. 17. This is a duty expreſsly bound upon me. It is
not in any degree a matter of liberty. Neceſſity is upon me. I am falſe
and unfaithful to my trust, I break a plain and expreſs command, and woe
be to me, if I do not preach the goſpel.” Thoſe who are ſet apart to the
office of the ministry, have it in charge to preach the goſpel. Woe be
to them, if they do not. From this none is excepted. But it is not
given in charge to all, or any preacher of the goſpel, to do his work
gratis, to preach and have no maintenance out of it. It is, not ſaid,
* Woe be to him if he do not preach the goſpel, and yet maintain him-
ſelf.” In this point he is more at liberty. It may be his duty to preach
at ſome feaſons, and under ſome circumstances, without receiving a main-
tenance for it ; but he has, in the general, a right to it, and may expe&t
it from thoſe among whom he labours. When he renounces this right
for the ſake of the goſpel, and the ſouls of men, though he does not ſu-
pererogate, yet he denies himſelf, waves his privilege and right; he does
more than his charge and office in general, and at all times, obliges him
to. Woe be to him, if he do not preach the goſpel; but it may ſome-
times be his duty to infiſt on his maintenance for ſo doing ; and when-
ever be forbears to claim it, he parts with his right ; though a man be
bound to do ſometimes, by the general duties of love to God, and charity
to men. Note, It is a high attainment in religion, to renounce our own
rights for the good of others; this will entitle to a peculiar reward from
For, t
IV. The apoſtle here informs us, that doing our duty with a willing
A.T.). 57,
The Apoſtle's Devotedneſ.
I coRINTHANs, Ix.
mind, will meet with a gracious recompenſe from God; If I do this
thing, that is, either preach the goſpel, or take no maintenance, º
I have a reward. Indeed, it is willing ſervice only that is capable of re-
It is not the bare doing any duty, but the doing it
ward from God.
heartily, willingly, and cheerfully, that God has promiſed to reward.
Ileave the heart out of our duties, and God abhors them : they are but
the carcaſes, without the life and ſpirit, of religion. They muſt preach
willingly, who would be accepted of God in this duty. They muſt
make their buſineſs a pleaſure, and not eſteem it a drudgery. And they
who, out of regard to the honour of God, or good of ſouls, give up their
claim to a maintenance, ſhould do this duty willingly, if they would be
accepted in it, or rewarded for it. But whether the duty of the office
be done willingly, or with reluctance ; whether the heart be in it, or
averſe from it; all in office have a truſt and charge from God, for which
they muſt be accountable. Miniſters have a diſpenſation of the goſpel,
or stewardship—oixoyotwix, (P. 16. 7.) committed to them.
Chriſt's willing ſervants ſhall not fail of a recompenſe, and that propor-
tioned to their fidelity, zeal, and diligence ; and his ſlothful and unwill-
ing ſervants ſhall all be called to an account. Taking his name, and
profeſſing to do his buſineſs, will make men accountable at his bar. And
how fad an account have ſlothful ſervants to give
V. The apoſtle ſums up the argument, by laying before them the en-
couraging hope he had of a large recompenſe for his remarkable ſelf-
denial ; What is my reward then 2 v. 18. What is it. I expect a recom-
penſe from God for 2 “ That when I preach the goſpel, I may make it
without charge, that I abuſe not my power in the goſpel.” Or, “not
ſo to claim my rights, as to make them deſtroy the great intentions and
ends of my office, but renounce them for the ſake of thoſe.” It is an
abuſe of power, to employ it againſt the very ends for which it is given.
And the apoſtle would never uſe his power, or privilege of being main-
tained by his miniſtry, ſo as to fruſtrate the ends of it, but would will-
ingly and cheerfully deny himſelf for the honour of Chriſt, and the inte-
reſt of ſouls. That miniſter who follows his example, may have cheerful
expe&tations of a recompenſe.
19. For though I be free from all men, yet have I made
myſelf ſervant unto all, that I might gain the more. 20.
And unto the Jews, I became as a Jew, that I might gain
the Jews; to them that are under the law, as under the
law, that I might gain them that are under the law; 21.
To them that are without law, as without law, (being not
without law to God, but under the law to Chriſt,) that I
might gain them that are without law. 22. To the weak
became I as weak, that I might gain the weak: I am made
all things to all men, that I might by all means ſave ſome.
23. And this I do for the goſpel’s ſake, that I might be
partaker thereof with you.
The apoſtle takes occaſion, from what he had before diſcourſed, to
mention ſome inſtances of his ſelf-denial, and parting with his liberty for
the benefit of others.
I. He aſſerts his liberty; (v. 19.) Though I be free from all men.
He was free-born, a citizen of Rome. He was in bondage to none, nor
depended upon any for his ſubſiſtence; “ yet he made himſelf a ſervant
to all, that he might gain the more.” He carried it as a ſervant ; he la-
boured for their good as a ſervant; he was careful to pleaſe, as a ſervant
to his maſter; he acted in many caſes as if he had no privileges ; and
this, that he might gain the more, or make the more converts to chrifti-
anity. He made himſelf a ſervant, that they might be made free.
Ií. He ſpecifies ſome particulars wherein he made himſelf a ſervant
to all. He accommodated himſelf to all forts of people.
1. To the Jews, and thoſe under the law, he became a Jew, and as under
the law to gain them. Though he looked on the ceremonial law as a
yoke taken off by Chriſt, yet in many inſtances he ſubmited to it, that
i.e. might work upon the Jews, remove their prejudices, prevail with
them to hear the goſpel, and win them over to Chriſt.
2. “ To thoſe that are without law, as without law,” that is, to the
Gentiles, whether converted to the Chriſtian faith or not. In innocent
things he could comply with people's uſages or, humours for their ad-
vantage. He would reaſon with the philoſophers in their own way.
And as to converted Gentiles, he behaved among them as one that was
Vol. V. No. 99.
Note, |
ºv. 22. He was willing to make the beſt of them.
nor judge them, but became as one of them, forbore to uſe his liberty for
not under the bondage of the Jewiſh laws, as he had aſſerted and main-
| tained concerning them; though he did not ačt as a lawleſs perſon, but
as one who was bound by the laws of Chriſt. He would tranſgreſs no
laws of Chriſt, to pleaſe or humour any man ; but he would accommo-
date himſelf to all men, where he might do it lawfully, to gain ſome.
Paul was the apoſtle of the Gentiles, and ſo, one would have thought,
might have excuſed himſelf from complying with the Jews; and yet, to
do them good, and win them over to Chriſt, he did, in innocent things,
negle&t the power he had to do otherwiſe, and conformed to ſome of their
uſages and laws. And though he might, by virtue of that charaćter,
have challenged authority over the Gentiles, yet he accommodated him-
ſelf, as much as he innocently might, to their prejudices and ways of
thinking. Doing good was the ſtudy and buſineſs of his life; and, ſo
i. he might reach this end, he did not ſtand on privileges and punc-
tilios.
3. “To the weak he became as weak, that he might gain the weak,”
He did not deſpiſe
their ſake, and was careful to lay no ſtumbling-block in their way.
Where any, through the weakneſs of their underſtanding, or the ſtrength
of their prejudices, were likely to fall into fin, or fall off from the goſ-
pel into heathen idolatry, through his uſe of his liberty, he refrained him-
ſelf. He denied himſelf for their ſakes, that he might infinuate into
their affections, and gain their ſouls. In ſhort, “he became all things
to all men, that he might by all means, all lawful means, gain ſome.”
He would not fin againſt God, to ſave the ſoul of his neighbour, but he
would very cheerfully and readily deny himſelf. The rights of God he
could not give up, but he might refign his own, and he very often did it
for the good of others. * , -
III. He aſſigns his reaſon for ačting in this manner; (v. 23.) “This
I do for the goſpel’s ſake, and that I might be partaker thereóf with
you ;” that is, for the honour of Chriſt, whoſe the goſpel is, and for the
ſalvation of ſouls, for which it was defigned, and that he and they might
communicate in the privileges of it, or partake together of them. For
theſe ends did he thus condeſcend, deny himſelf as to his liberty, and ac-
commodate himſelf to the capacities and uſages of thoſe with whom he
had to do, where he lawfully might. Note, A heart warmed with zeal
for God, and breathing after the ſalvation of men, will not plead and in-
fiſt upon rights and privileges in bar to this deſign. They manifeſtly abuſe
their power in the goſpel, who employ it not to edification, but deſtruc-
tion, and therefore breathe nothing of its ſpirit.
24. Know ye not that they who run in a race, run all,
but one receiveth the prize So run, that ye may obtain.
25. And every man that ſtriveth for the maſtery, is tem-
perate in all things: now, they do it to obtain a corrupti-
ble crown, but we an incorruptible. 29. I therefore ſo
run, not as uncertainly: ſo fight I, not as one that beateth
the air: 27. But I keep under my body, and bring it into
ſubjećtion: left that by any means, when I have preached
to others, I myſelf ſhould be a caſt-away.
In theſe verſes the apoſtle hints at the great encouragement he had to
aćt in this manner. He had a glorious prize, an incorruptible crown, in
view. Upon this head, he compares himſelf to the racers and combatants
in the Iſthmian games, an alluſion well known to the Corinthians, be-
cauſe they were celebrated in their neighbourhood ; “ Know ye not that
they which run in a race, run all, but one obtaineth the prize 2 v. 24. All
run at your games, but one gets the race only, and wins the crown.”
And here he,
I. Excites them to their duty; “So run, that ye may obtain. It is
quite otherwiſe in the chriſtian race than in your races; only one wins
the prize in them. You may all run, ſo as to obtain. You have great
encouragement, therefore, to perfiſt conſtantly, and diligently, and vigor-
ouſly, in your courſe. There is room for all to get the prize. You
cannot fail if you run well. Yet there ſhould be a noble emulation ; you
ſhould endeavour to outdo one another. And it is a glorious conteſt,
who ſhall get firſt to heaven, or have the beſt rewards in that bleſſed
world. I make it my endeavour, thus to run ; ſo do you. No man ever
more heartily purſued the prize in yeur Iſthmian races, than I do after
the recompenſe of the reward; ſo do you, as you ſee me go before you.”
Note, It is the duty of chriſtians $ follow their miniſters cloſely in the
4. -
A. D. 57.
chace of eternal glory, and the honour and duty of miniſters to lead them
in the way. *
II. #. direéts them in their courſe, by ſetting more fully to view his
own example, ſtill carrying on the alluſion. 1. They that run in their
games, were kept to a ſet diet; “Every man that strives for the mas-
tery, is temperate in all things, v. 25. The fighters and wreſtlers in your
exerciſes are kept to ſtrićt diet and diſcipline; nay, they keep themſelves
to it. They do not indulge themſelves, but reſtrain themſelves from the
food they might eat, and ſo from the liberties they uſe on other occaſions.
And ſhould not chriſtians much more abridge themſelves of their liberty,
for ſo glorious an end as winning the race, and obtaining the prize ſet
before them : They uſed a very ſpare diet, and coarſe food, and denied
themſelves much, to prepare for their race and combat ; ſo do I; ſo
ſhould you, after my example. It is hard if, for the heavenly crown,
you cannot abstain from heathen ſacrifices.” 2. They were not only
temperate, but inured themſelves to hardſhips. They who fought with
one another in theſe exerciſes, prepared themſelves by beating the air, as
the apostle calls it, or by throwing out their arms, and thereby inuring
themſelves, beforehand, to deal about their blows in cloſe combat, or
brandiſh them by way of flouriſh. There is no room for any ſuch exer-
ciſe in the christian warfare. Christians are ever in cloſe combat. Their
enemies make fierce and hearty oppoſition, and are ever at hand; and
for this reaſon they must lay about them in earnest, and never drop the
contest, or flag and faint in it. They must fight, not as thoſe that beat.
the air, but must strive against their enemies, with all their might. One
enemy the apostle here mentions, that is, the body; this must be kept
under, beaten black and blue, as the combatants were in theſe Grecian
games, and thereby brought into ſubjection. By the body we are to un-
derstand fleſhly appetites and inclinations. Theſe the apostle ſet himſelf
to curb and conquer, and in this the Corinthians were bound to imitate
him. Note, They who would aright purſue the interests of their ſouls,
must beat down their bodies, and keep them under. They must combat
hard with fleſhly lusts, till they have ſubdued them ; and not indulge a
wanton appetite, and long for heatheniſh ſacrifices, or eat them, to pleaſe
their fleſh, at the hazard of their brethren’s ſouls. The body must be
made to ſerve the mind, not ſuffered to lord over it.
III. The apostle preſſes this advice on the Corinthians, by proper ar-
guments drawn from the ſame contenders. 1. They take pains, and un-
dergo all thoſe hardſhips, to obtain a corruptible crown; (v. 25.) but we
an incorruptible. They who conquered in theſe games, were only crowned
with the withering leaves or boughs of trees, of olive, bays, or laurel.
But chriſtians have an incorruptible crown in view, a crown of glory that
never fadeth away, an inheritance incorruptible, reſerved in heaven for
them. And would they yet ſuffer themſelves to be out-done by theſe
racers or wreſtlers ? Can they uſe abſtinence in diet, exert themſelves in
racing, expoſe their bodies to ſo much hardſhip in a combat, who have
no more in view than the trifling huzzas of a giddy multitude, or a crown
of leaves 2 And ſhall not chriſtians, who hope for the approbation of the
ſovereign Judge, and a crown of glory from his hands, ſtretch forward
in the heavenly race, and exert themſelves in beating down their fleſhly
inclinations, and the ſtrong holds of fin 2 2. The racers in theſe games
run at uncertainty. All run, but one receives the prize, v. 24. Every
racer, therefore, is at a great uncertainty whether he ſhall win it or no.
But the chriſtian racer is at no ſuch uncertainty. Every one may run
here ſo as to obtain ; but then he muſt run within the lines, he muſt keep
to the path of duty preſcribed, which, ſome think, is the meaning of
running not as uncertainly, v. 26. He who keeps within the limits pre-
ſcribed, and keeps on in his race, will never miſs his crown, though others
may get their’s before him. And would the Grecian racers keep within
their bounds, and exert themſelves to the very laſt, when one only
could win, and all muſt be uncertain which that one would be 2 And
ſhall not chriſtians be much more exact and vigorous, when all are ſure
of a crown when they come to the end of their race 3. He ſets before
himſelf and them the danger of yielding to fleſhly inclinations, and pam-
pering the body, and its #. and appetites; “I keep my body under,
left that by any means, when I have preached to others, I myſelf ſhould
be a caſt-away,” (v. 27.) rejected, diſapproved, &öökup.os, one to whom the
Øpa,0svös—the judge-umpire of the race, will not decree the crown. The
i. to the games runs through the whole ſentence. Note, A preacher
of ſalvation may yet miſs it. He may ſhew others the way to heaven,
and never get thither himſelf. To prevent this, Paul took ſo much pains.
in ſubduing and keeping under bodily inclinations, left by any means he
himſelf, who had preached to others, ſhould let miſs the crown, be diſ.
approved and rejected by his ſovereign Judge. A holy fear of himſelf
1 CORINTHANS, x.
The Apoſtle's Self-denial.
was neceſſary to preſerve the fidelity of an apoſtle; and how much more
neceſſary is it to our preſervation ? Note, #. fear of ourſelves, and
not preſumptuous confidence, is the beſt ſecurity againſt apoſtaſy from
God, and final rejećtion by him. gº
CHIAP. X.
In this chapter, the apostle prosecutes the argument at the close of the last,
and, I. Warns the Corinthians against security, by the eaſample of the
Jews; who, notwithstanding their profession and privileges, were terribly
punished of God for their many sins, their history being left upon record
Jor the admonition of Christians, v. 1...14. II. He resumes his former
argument, (ch. 8.) about eating things offered to idols; and shews, that
it is utterly inconsistent with true christianity, that it was downright
gross idolatry, to eat them as things offered to idols ; it is having fellow-
ship with devils, which cannot conſiſt with having fellowſhip with God,
v. 15.22. III. He lets them yet know, that though they must not eat
of things sacrificed to idols as such, and out of any regard to the idol,
get they might buy such flesh in the markets, or eat it at the table of hea:
then acquaintances, without asking any questions; for that the heathens’
abuse of them did not render the creatures of God unfit to be the food of
his servants. Tet liberty of this kind must be used with a due regard to
weak consciences, and no offence given by it to Jew or Gentile, or the
church of God, v. 23, to the end.
1. MOREOVER, brethren, I would not that ye ſhould
g be ignorant, how that all our fathers were under
the cloud, and all paſſed through the ſea; 2. And were
all baptized unto Moſes in the cloud, and in the ſea; 3.
And did all eat the ſame ſpiritual meat; 4. And did all
drink the ſame ſpiritual drink: (for they drank of that
ſpiritual Rock that followed them; and that Rock was
Chriſt:) 5. But with many of them God was not well
pleaſed; for they were overthrown in the wilderneſs.
In order to diſſuade the Corinthians from communion with idolaters,
and ſecurity in any finful courſe, he ſets before them the example of the
Jews, the church under the Old Teſtament. They enjoyed great privi- . .
leges, but having been guilty of heinous provocations, they fell under
very grievous puniſhments. In theſe verſes he reckons up their privi-
leges, which, in the main, were the ſame with our’s.
I. He prefaces this diſcourſe with a note of regard; “Moreover,
brethren, I would not that ye should be ignorant. I would not have you
without the knowledge of this matter ; it is a thing worthy both of
your knowledge and attention. It is a hiſtory very inſtructive and mo-
nitory.” jºiſ. was chriſtianity under a veil, wrapt up in types and
dark hints. The goſpel was preached to them, in their legal rites and
ſacrifices. And the providence of God toward them, and what happened
to them notwithſtanding theſe privileges, may and ought to be warnings.
to us.
HI. He ſpecifies ſome of their privileges. He begins,
1. With their deliverance from Egypt; “Our fathers, that is, the an-
ceſtors of us Jews, were under the cloud, and all passed through the sea.
They were all under the divine covering and conduct.” The cloud ſerved
for both purpoſes: it ſometimes contračted itſelf into a cloudy pillar,
ſhining on one fide to ſhew them their way, dark on the other to hide
them from their purſuing enemies; and ſometimes ſpread itſelf over them
as a mighty ſheet, to defend them from the burning ſun in the ſandy de-
ſert, Pſ. 105. 39. They were miraculouſly condućted through the Red
ſea, where the purſuing Egyptians were drowned ; it was a lane to them,
but a grave to theſe. A proper type of our redemption by Chriſt, who
ſaves us by conquering and deſtroying his enemies and our’s. They were
very dear to God, and much in his favour, when he would work ſuch
miracles for their deliverance, and take them ſo immediately under his
guidance and protećtion.
2. They had ſacraments like our's ; (1.) “They were all baptized
unto Moſes in the cloud, and in the ſea,” (v. 2.) or into Moſes, that is,
brought under obligation to Moſes’ law and covenant, as we are by bap-
tiſm under the chriſtian law and covenant. It was to them a typical bap-
tiſm. (2.) “They did all eat of the ſame ſpiritual meat, and drink of
the ſame ſpiritual drink,” that we do. The manna on which they fed
was a type of Chriſt crucified, the Bread which came down from heaven,
A. D. 57. - I CORINTHIANS, X. Admonitions and Warnings.
which whoſo eateth ſhall live for ever. Their drink was a ſtream fetched
from a Rock which followed them in all their journeyings in the wilder.
neſs; and this Rock was Chriſt, that is, in type and figure. He is the
Rock on which the chriſtian church is built ; and of the ſtreams that
iſſue from him do all believers drink, and are refreſhed. Now all the
Jews did ate of this meat, and drink, of this rock, called here a ſpiritual
rock, becauſe it typified ſpiritual things. Theſe were great privileges.
One would think that this ſhould have ſaved them ; that all who ate of
that ſpiritual meat, and drank of that ſpiritual drink, ſhould have been
holy and acceptable to God. Yet was it otherwiſe; “ With many of
them God was not well pleaſed ; for they were overthrown in the wil-
derneſs,” v. 5. Note, Men may enjoy many and great ſpiritual privi-
leges in this world, and yet come ſhort of eternal life. Many of thoſe
“who were baptized unto Moſes in the cloud and ſea,” that is, had their
faith of his divine commiſſion confirmed by theſe miracles, were yet over-
thrown in the wilderneſs, and never ſaw the promiſed land. Let none
preſume upon their great privileges, or profeſſion of the truth; theſe
will not ſecure heavenly happineſs, nor prevent judgments here on earth,
except the root of the matter be in us.
6. Now theſe things were our examples, to the intent
we ſhould not luſt after evil things, as they alſo luſted.
7. Neither beyo idolaters, as were ſome of them; as it is
written, The people ſat down to eat and drink, and roſe
up to play. 8. Neither let us commit fornication, as ſome
of them committed, and fell in one day three and twenty
thouſand. 9. Neither let us tempt Chriſt, as ſome of them
alſo tempted, and were deſtroyed of ſerpents. 10. Nei-
ther murmur ye, as ſome of them alſo murmured, and
were deſtroyed of the deſtroyer. , 11. Now all theſe things
happened unto them for enſamples: and they are written
for our admonition, upon whom the ends of the world
are come. 12. Wherefore let him that thinketh he ſtand-
eth, take heed left he fall. 13. There hath no temptation
taken you, but ſuch as is common to man; but God is
faithful, who will not ſuffer you to be tempted above that
ye are able; but will with the temptation alſo make a way
to eſcape, that ye may be able to bear it. 14. Wherefore,
my dearly beloved, flee from idolatry. -
The apoſtle, having recited their privileges, proceeds here to an ac-
count of their faults and puniſhments, their fins and plagues which are
left upon record for an example to us; a warning againſt the like fins, if
we would eſcape the like puniſhments. We muſt not do as they did, left
we ſuffer as they ſuffered. Several of their fins are ſpecified, as cautions
to us; as -
i.. we hould ſhun inordinate defires after carnal obječts ; not lust
after evil things, as they lusted, v. 6. God fed them with manna, but they
muſt have fleſh, Numb. 11. 4. They had food for their ſupply, but,
not content with that, they aſked meat for their lusts, Pſ. 106. 14. Car-
nal defires get head by indulgence, and therefore ſhould be obſerved and
checked in their firſt riſe : if once they prevail, and bear ſway in us, we
know not whither they will carry us. This caution ſtands firſt, becauſe
carnal appetites indulged are the root and ſource of much fin.
II. He warns againſt idolatry; v. 7. “Neither be ye idolaters, as were
ſome of them ; as it is written, The people ſat down to eat and drink, and
roſe up to play.” The fin of the golden calf is referred to, Exod. 32.6.
They firſt ſacrificed to their idol, then feafted on the ſacrifices, and then
danced before it. Though only eating and drinking are mentioned here,
yet the ſacrifice is ſuppoſed. The apoſtle is ſpeaking to the caſe of the
Corinthians, who were tempted to feaſt on the heathen ſacrifices, things
offered to idols, though they do not ſeem to have been under any tempta-
tion to ſacrifice themſelves. Even eating and drinking of the ſacrifices
before the idol, and as things ſacrificed, was idolatry, which, by the ex-
ample of the Iſraelites, they ſhould be warned to avoid.
III. He cautions againſt fornication, a fin to which the inhabi-
tants of Corinth were in a peculiar manner, addićted. They had a tem-
ple among them dedicated to Venus, that is, to luſt, with above a thou-
fand prieſteſſes belonging to it, all common harlots. How needful was a
caution againſt fornication, to thoſe who lived in ſo corrupt a city, and
|
| againſt it.
had been uſed to ſuch diſſolute manners, eſpecially when they were under
temptations, to idolatry too ! and ſpiritual whoredom did in many caſes
lead to bodily proſtitution. Moſt of the gods whom the heathens
ſerved, were repreſented as very patterns of lewdneſs; and much lewd-
neſs was committed in the very worſhip of many of them. Many of the
Jewiſh writers, and many chriſtians after them, think that ſuch worſhip
was paid to Baal-Peor; and that fornication was committed with the
daughters of Moab, in the worſhip of that idol. They were enticed by
theſe women both to ſpiritual and corporal whoredom; firſt to feaſt on
the ſacrifice, if not to do more beaſtly acts, in honour of the idol, and
then to defile themſelves with ſtrange fleſh; (Numb. 25.) which brought
on a plague, that in one day ſlew twenty-three thouſand, beſide thoſe
who fell by the hand of public juſtice. Note, Whoremongers and adul-
terers God will judge, in whatever external relation they may ſtand to
him, and whatever outward privileges he may beſtow upon them. Let
us fear the fins of Iſrael, if we would ſhun their plagues.
IV. He warns us againſt tempting Christ, (as some of them tempted,
and were destroyed of serpents, v. 9...) or provoking him to jealouſy,
v. 22. He was with the church in the wilderneſs; he was the Angel
of the covenant, who went before them. But he was greatly grieved
and provoked by them many ways; “They ſpake againſt him and
Moſes, Wherefore have ye brought us out of Egypt to die in the wil-
derneſs *. For which reaſon God ſent fiery ſerpents among them,
(Numb. 21.5, 6.) by which many of them were ſtung mortally. And
it is but juſt to fear, that ſuch as tempt Chriſt under the preſent diſpen-
ſation, will be left by him in the power of the old ſerpent.
V. He warns againſt murmuring; “Neither murmur ye, as ſome
of them alſo murmured, and were deſtroyed of the deſtroyer,”
(v. 10.) by a deſtroying angel, an executioner of divine vengeance.
They quarrelled with God, and murmured againſt Moſes his miniſter,
when any difficulties preſſed them. When they met with diſcourage-
ment in the way to Canaan, they were very apt to fly in the face of their
leaders ; were for diſplacing them, and going back to Egypt under the
condućt of others of their own choofing. Somewhat like this ſeems to
have been the caſe of the Corinthians; they murmured againſt Paul,
and in him againſt Chriſt, and ſeem to have ſet up other teachers, who
would indulge and ſoothe them in their inclinations, and particularly in a
revolt to idolatry. Rather let them feaſt on idol ſacrifices, than
bear the reproach, or expoſe themſelves to the ill-will, of heathen neigh-
bours. Such condućt was very provoking to God, and was likely to
bring upon them ſwift deſtruction, as it did on the Iſraelites, Numb. 14.
37. Note, Murmuring againſt divine diſpoſals and commands, is a fin
that greatly provokes, eſpecially when it grows to ſuch a head as to
iſſue in apoſtaſy, and a revolt from him and his good ways.
1. The apoſtle ſubjoins to theſe particular cautions a more general
one ; (v. 11.) “All theſe things happened to them for enſamples, and
were written for our admonition.” Not only the laws and ordinances
of the Jews, but the providences of God toward them, were typical.
Their fins againſt God, and blackſlidings from him, were typical of the
infidelity of many under the goſpel. God’s judgments on them were
types of ſpiritual judgments now. Their excluſion from the earthly
Canaan typified the excluſion of many under the goſpel out of the hea-
venly Canaan, for their unbelief. Their hiſtory was written, to be a
ſtanding monitory to the church, even under the laſt and moſt perfect
diſpenſation; To us, on whom the end of the world is come; the conclu-
ding period of God’s gracious government over men. . Note, Nothing
in ſcripture is written in vain. God had wiſe and gracious purpoſes to-
wards us in leaving the Jewiſh hiſtory upon record ; and it is our wiſdom
and duty to receive inſtruction from it. Upon this hint the apoſtle
grounds a caution; (v. 12.) “ Let him that thinketh he ſtandeth, take
heed left he fall.” Note, The harms ſuſtained by others ſhould be
cautions to us. He that thinks he ſtands, ſhould not be confident and
ſecure, but upon his guard. Others have fallen, and ſo may we. And
then we are moſt likely to fall, when we are moſt confident of our own
ſtrength, and thereupon moſt apt to be ſecure, and off our guard. Diſ-
truſt of himſelf, putting him at once upon vigilance, and dependence on
God, is the chriſtian's beſt ſecurity againſt all fin. Note, He who thinks
he ſtands is not likely to keep his footing, if he fears no fall, nor guards
God has not promiſed to keep us from falling, if we do not
look to ourſelves: his protection ſuppoſes our own care and caution.
2. But to this word of caution he adds a word of comfort, v. 13,
Though it is diſpleaſing to God for us to préſilme, it is not pleaſing to
him for us to dº/pair. If the former be a great ſºn, the latter is far from
being innocent. Though we muſt fear and take heed left we fall, yet
A.D. 57.
ſhould we not be terrified and amazed; for either our trials will be pro-
portioned to our ſtrength, or ſtrength ſhall be ſupplied in proportion to
our temptations. We live indeed in a tempting world, where we are
compaſſed about with ſnares. Every place, condition, relation, employ-
ment, and enjoyment, abounds with them : yet what comfort may we
fetch from ſuch a paſſage 2 For, (1.) “No temptation,” ſays the apoſtle,
“ hath yet taken you, but ſuch as is common to man, what is human ;
that is, ſuch as you may expect from men of ſuch principles as heathens,
and ſuch power ; or elſe, ſuch as is common to mankind in the preſent
itate; or elſe, ſuch as the ſpirit and reſolution of mere men may bear
you through.” Note, The trials of common chriſtians are but common
trials : others have the like burthens, and the like temptations : what
they bear up under, and break through, we may alſo. (2.) God is faith-
wl. Though Satan be a deceiver, God is true. Men may be falſe,
and the world may be falſe ; but God is faithful, and our ſtrength and
fecurity are in him. He keepeth his covenant, and will never fail the
filial hope and trust of his children. (3.) He is wife as well as faithful,
and will proportion our burthen to our strength. “He will not ſuffer
us to be tempted above what we are able.” He knows what we can
bear, and what we can bear up against; and he will, in his wiſe provi-
dence, either proportion our temptations to our strength, or make us able
to grapple with them. He will take care that we be not overcome, if
we rely upon him, and reſolve to approve ourſelves faithful to him. We
reed not perplex ourſelves with the difficulties in our way, when God
will take care that they ſhall not be too great for us to encounter; eſ-
pecially, (4.) When he will make them to iſſue well. He will make
a way to eſcape, either the trial itſelf, or at least the miſchief of it.
There is no valley ſo dark, but he can find a way through it; no afflic-
tion ſo grievous, but he can prevent, or remove, or enable us to ſupport,
and, in the end, over-rule to our advantage. e
3. And upon this argument he grounds another caution against ido-
latry; Wherefore, my dearly beloved, flee from idolatry. Obſerve, (1.)
How he addreſſes them ; My dearly beloved. It is out of tender affec.
tion to them that he preſſes this advice upon them. (2.) The matter
of his advice ; “Flee idolatry; ſhun it, and all approaches towards it.”
Idolatry is the most heinous injury and affront to the true God: it is
transferring his worſhip and honour to a rival. (3.) The ground of this
advice ; “Seeing you have ſuch encouragement to trust God, and be
faithful, do you approve yourſelves men, be not ſhaken by any diſcourage-
ments your heathen enemies may lay before you. God will ſuccour and
affiſt, help you in your trials, and help you out of them; and therefore
be not guilty of any idolatrous compliances. Note, We have all the en-
couragement in the world to flee fin, and prove faithful to God. We
cannot fall by a temptation, if we cleave faſt to him.
15. I ſpeak as to wiſe men : judge ye what I ſay. 16.
The cup of bleſſing which we bleſs, is it not the commu-
nion of the blood of Chriſt? The bread whº we break,
is it not the communion of the body of Chriſt? 17. For
we, being many, are one bread, and one body : for we are
all partakers of that one bread. 18. Behold Iſrael after
the fleſh; are not they who eat of the ſacrifices, parta-
kers of the altar P 19. What ſay I then That the idols is
any thing, or that which is offered in ſacrifice to idols
is any thing?. 20. But Iſºy, that the things which the
Gentiles ſacrifice, they ſacrifice to devils, and not to God:
and I would not that ye ſhould have fellowſhip with devils.
21. Ye cannot drink the cup of the Lord, and the cup of
devils: ye cannot be partakers of the Lord’s table, and of
the table of devils. 22. Do we provoke the Lord to jea.
louſy 2 Are we ſtronger than he
. In this paſſage the apostle urges the general caution against idolatry,
in the particular caſe of eating the heathen ſacrifices as Juch, and out of
any religious reſpect to the idol, to whom they were ſacrificed.
. J. He prefaces his argument with an appeal to their own reaſon and
judgment “I ſpeak to wiſe men ; judge ye what I ſay, v. 15. Ye are
great. Pretenders to wiſdom, to cloſe reaſoning and argument ; I can
leave it with your own reaſon and conſcience, whether I do not argue
juſtly.” Note, It is no diſhonour to an inſpired teacher, nor diſadvan-
1 CORINTHIANS, X.
Againſt countenancing Idolatry.
tage to his argument, to appeal for the truth of it to the reaſon and con-
ſciences of his hearers. It comes upon them with the greater force, when
it comes with this convićtion. Paul, an inſpired apoſtle, would yet, in
ſome caſes, leave it with the Corinthians to judge, whether what he taught
was not conformable to their own light and ſenſe.
II. He lays down his argument from the Lord’s ſupper; “The cup
which we bleſs, is it not the communion of the blood of Chriſt The
bread which we break, is it not the communion of the body of Chriſt 2"
| Is not this ſacred rite an inſtrument of communion with God Do we
not therein profeſs to be in friendſhip, and to have fellowſhip, with him 2
Is it not a token whereby we profeſſedly hold communion with Chriſt,
whoſe body was broken, and blood ſhed, to procure remiſſion of our fins,
and the favour of God 2 And can we be in alliance with Chriſt, or friend-
ſhip with God, without being devoted to him In ſhort, the Lord’s ſup-
per is a feaſt on the ſacrificed body and blood of the Lord ; epulum ec
oblatis. nd to eat of the feaſt, is to partake of the ſacrifice, and ſo to
be his gueſts, to whom the ſacrifice was offered, and this in token of
friendſhip with him. Thus to partake of the Lord’s table, is to profeſs
ourſelves his gueſts, and covenant people. This is the very purpoſe and
intention of this ſymbolical eating and drinking ; it is holding communion
with God, and partaking of thoſe privileges, and profeſſing ourſelves
under thoſe obligations, which reſult from the death and ſacrifice of
Chriſt ; and this in conjunction with all true chriſtians, with whom we
have communion alſo in this ordinance. “Becauſe the bread is one, we,
being many, are one body, for we are made partakers of one bread,” or
loaf, (v. 17.) which I think is thus more truly rendered; “By par-
taking of one broken loaf, the emblem of our Saviour's broken body,
who is the only true Bread that came down from heaven, we coaleſce
into one body, become members of him and one another.” Thoſe who
truly partake by faith, have this communion with Chriſt, and one an-
other : and thoſe who eat the outward elements, make profeſſion of
having this communion of belonging to God, and the bleſſed frater-
nity of his people and worſhippers. This is the true meaning of this
holy rite. " .
III. He confirms this from the Jewiſh worſhip and cuſtoms; “Be-
hold Iſrael after the fleſh : are not they, who eat of the ſacrifices, par-
takers of the altar,” that is, of the ſacrifice offered upon it 2 Thoſe who
were admitted to eat of the offerings, were eſteemed to partake of the
ſacrifice itſelf, as made for them, and to be ſanétified thereby ; and there-
fore ſure to worſhip God, and be in alliance or covenant with him, even
the God of Iſrael, to whom the ſacrifice was made : this was a ſymbol
or token of holding communion with him. .
IV. He applies this to the argument againſt feaſting with idolaters
on their ſacrifices, and to prove them that do ſo, idolaters. This he
does, i. By following the principle on which they would argue it to be
lawful, namely, that an idol was nothing. Many of them were nothing
at all, none of them had any divinity in them; what was ſacrificed to
idols was nothing, no way changed from what it was before, but was
every whit as fit for food, confidered in itſelf. They indeed ſeem to
argue, that, becauſe an idol was nothing, what was offered was no ſacri-
fice, but common and ordinary food, of which they might therefore eat
with as little ſcruple. Now the apoſtle allows, that the food was not
changed as to its nature; was as fit to be eaten as common food, where it
was ſet before any who knew not of its having been offered to an idol. But,
2. He proves, that eating it as a part of a heathen ſacrifice, was, (1.) A
partaking with them in their idolatry. . It was having fellowship with
devils ; becauſe what the Gentiles ſacrificed, they ſacrificed to devils.
And to feaſt with them upon theſe ſacrifices, was to partake in the ſacri-
fice, and therefore to worſhip the god to whom it was made, and have
fellowſhip or communion with him : juſt as he who eats the Lord’s,
ſupper, is ſuppoſed to partake in the chriſtian ſacrifice; or as they who
ate the Jewiſh ſacrifices, did partake of what was offered on their altar.
But heathens ſacrificed to devils ; “Therefore do not feaſt on their ſa-
crifices. Doing it is a token of your having fellowſhip with the demons
to whom they are offered. I would not have you be in communion
with devils.” (2.) It was a virtual renouncing of chriſtianity ; “Ye
| cannot drink the cup of the Lord, and the cup of devils : ye cannot
be partakers of the Lord’s table, and the table of devils,” v. 21. To
partake of this christian feast, was to have communion with Christ :,
to partake of the feast made out of honour to the heathen idols, and
made of things ſacrificed to them, was to have communion with devils.
Now this, was to compound contraries ; it was by no means confiſtent.
Communion with Christ, and communion with devils, could never be had
at once. One muſt be renounced, if the other was maintained. He
A. p. s".
Chriſtian Liberty.
1 cornTHIANs, x.
who held communion with Christ, must renounce that with devils : he
who held communion with devils, muſt by that very deed renounce com-
• munion with Christ.
man’s condućt be, that would partake of the Lord’s table, and yet par-
take of the table of demons : God and Mammon can never be ſerved to-
gether, nor fellowſhip be at once had with Christ and Satan. Thoſe
who communicate with devils, must virtually renounce Christ. This
may alſo intimate, that ſuch as indulge themſelves in gluttony or drunken-
neſs, and by ſo doing make their own table the table of devils, or keep
up fellowſhip with Satan by a courſe of known and wilful wickedneſs,
cannot partake truly of the cup and table of the Lord. They may uſe
the fign, but do nôt the thing ſignified thereby. For a man can never
be at once in communion with Chriſt and his church, and yet in fellow-
ſhip with Satan. Note, How much reaſon have we to look to it, that
every fin and idol be renounced by us, when we eat and drink at the
Lord’s table. e.
V. He warns them, upon the whole, against ſuch idolatry, by ſigni-
fying to them that God is a jealous God; (v. 22.) “Do we provoke
the Lord to jealouſy 2 Are we stronger than he ” It is very probable
that many among the Corinthians made light of being at theſe heathen
feaſts, and thought there was no harm in it. But the apoſtle bids them
beware. The reaſon with which the ſecond commandment is enforced,
is, I am a jealous God. God cannot endure a rival in matter of worſhip;
nor give his glory, nor ſuffer it to be given, to another. They who have
fellowſhip with other gods, provoke him to jealouſy, Deut. 32. 16.
And before this be done, perſons ſhould confider whether they are
'stronger than he. It is a dangerous thing to provoke God’s anger, un-
leſs we could withstand his power. But who can stand before him when
he is angry 2 Numb. I. 6. This ſhould be confidered by all who con-
timue in the love and liking of fin, and in league with it, while yet they
profeſs to keep up communion with Christ. Is it not the way to pro-
voke his jealouſy and indignation ? Note, Attention to the greatneſs of
God’s power ſhould restrain us from provoking his jealouſy, from doing
any thing to diſpleaſe him. Shall we rouſe almighty wrath 2 And how
ſhall we withstand it 2 Are we a match for God? Can we reſiſt his power,
or control it 2 And if not, ſhall we arm it against us, by provoking him
to jealouſy 2 No, let us fear his power, and let this restrain us from all
provocation.
23. All things are lawful for me, but all things are not
expedient: all things are lawful for me, but all things edify
not. 24. Let no man ſeek his own, but every man an-
other’s wealth. 25. Whatſoever is ſold in the ſhambles,
that eat, aſking no queſtion for conſcience-ſake: 26. For
the earth is the Lord's, and the fulneſs thereof. 27. If
any of them that believe not, bid you to a ſeaſ, and ye be
diſpoſed to go ; whatſoever is ſet before you, eat, aſking
no queſtion for conſcience-ſake. 28. But if any man ſay
unto you, This is offered in ſacrifice unto idols, eat not
for his ſake that ſhewed it, and for conſcience-ſake : for
the earth is the Lord's, and the fulneſs thereof. 29. Con-
foience, I ſay, not thine own, but of the other : for why is
my liberty judged of another man’s conſcience : 30. For,
if I by grace be a partaker, why am I evil ſpoken of for
that for which I give thanks : 31. Whether therefore ye |
eat or drink, or whatſoever ye do, do all to the glory of
God. 32. Give no offence, neither to the Jews, nor to
the Gentiles, nor to the church of God : 33. Even as I
pleaſe all men in all things, not ſeeking mine own profit,
but the profit of many, that they may be ſaved.
In this paſſage, the apoſtle ſhews in what inſtances, notwithſtanding,
chriſtians might lawfully eat what had been ſacrificed to idols. They
muſt not eat it out of religious reſpect to the idols, nor go into his tem-
ple, and hold a feaſt there, upon what they knew was an idol-ſacrifice ;
nor perhaps out of the temple, if they knew it was a feaſt held upon a
ſacrifice; but there were caſes wherein they might eat what had been
offered, without fin. Some ſuch the apostle here enumerates. But,
I. He gives a caution against abuſing our liberty in lawful things.
Vol. V. No. 99.
|
|
And what a manifest ſelf-contradićtion muſt that
| bour’s wealth.”
•
|
That may be lawful, which is not expedient, which will not edify. A
chriſtian muſt not barely confider what is lawful, but what is expedient,
and for the uſe of edification. A private chriſtian ſhould do ſo even in
his private condućt, “He muſt not ſeek his own only, but his neigh.
He muſt be concerned not to hurt his neighbour, nay,
he muſt be eoncerned to promote his welfare; and muſt conſider how to
aćt, ſo that he may help others, and not hinder them, in their holineſs,
comfort, or ſalvation. They who allow themſelves in every thing not ,
plainly finful in itſelf, will often run into what is evil by accident, and
do much miſchief to others. Every thing lawful in itſelf to be done, is
not therefpre lawfully done. Circumſtances may make that a fin, which
in itſelf is none. Theſe muſt be weighed, and the expediency of an ac-
tion, and its tendency to edification, muſt be confidered before it be
done. Note, The welfare of others, as well as our own convenience,
muſt be conſulted in many things we do, if we would do them well.
II. He tells them, that what was “ ſold in the ſhambles, they might
eat without aſking queſtions.” The prieſt’s ſhare of heathen ſacrifices
was thus frequently offered to ſale, after it had been offered in the tem-
ple. , Now the apoſtle tells them, they need not be ſo ſcrupulous as to
aſk the butcher in the market, whether the meat he ſold had been offered
to an idol 2. It was there ſold as common food, and as ſuch might be
bought and uſed; “for the earth is the Lord's, and the fulneſs thereof;”
(v. 26.) and the fruit and produćts of the earth were deſigned by him,
the great Proprietor, for the uſe and ſubſiſtence of mankind, and more
eſpecially of his own children and ſervants. “Every creature of God is
good, and nothing to be refuſed, if it be received with thankſgiving; for
it is ſanétified by the word of God and prayer,” I Tim. 4.4. To the
pure all things are pure, Tit. 1, 15. Note, Though it is finful to uſe
any food in an idolatrous manner, it is no fin, after ſuch abuſe, to apply
it, in a holy manner, to its common uſe.
III. He adds, that if they were invited by any heathen acquaintance
to a feast, “they might go, and eat what was ſet before them, without
aſking queſtions;” (v. 27.) nay, though they knew things ſacrificed to
idols were ſerved up at ſuch entertainments, as well as ſold in the ſham-
bles. Note, The apostle does not prohibit their going to a feast, upon
the invitation of them that believed not. . There is a civility owing even
to infidels and heathens. Chriſtianity does by no means bind us up from
the common offices of humanity, or allow us an uncourteous behaviour to
any of our own kind, however they may differ from us in religious
ſentiments or pračtices. And when christians were invited to feast
with infidels, they were not to aſk needleſs queſtions about the food
ſet before -them, but eat without ſcruple. Needleſs inquiries might
perplex their minds and conſciences, for which reaſon they were to
be avoided. Any thing fit to be eaten, that was ſet before them as a
common entertainment, they might lawfully eat. And why then ſhould
they ſcrupulouſly inquire, whether what was ſet before them had been
ſacrificed 2 It is to be underſtood of civil feaſting, not religious ; for theſe
laſt among the heathens were feaſts upon their ſacrifices, which he had
condemned before, as a participation in their idolatrous worſhip. At a
common feaſt they might expect common food; and they needed not to
move ſcruples in their own minds, whether what was ſet before them was
otherwiſe or no. Note, Though christians ſhould be very careful to
know and understand their duty, yet they ſhould not, by needleſs inquiries,
perplex themſelves.
IV. Yet even at ſuch an entertainment, he adds, if any ſhould ſay it
was a thing that had been offered to idols, they ſhould refrain ; “Eat .
not, for his ſake that ſhewed it, and for conſcience-ſake.” Whether it
were the maſter of the feast, or any of the guests; whether it were
ſpoken in the hearing of all, or whiſpered in the ear; they ſhould refrain
for his ſake who ſuggeſted this to them, whether he were an infidel, or
an infirm christian ; and for conſcience-ſake, out of regard to conſcience,
that they might ſhew a regard to it in themſelves, and keep up a regard
to it in others. This he backs with the ſame reaſon as the former ; for
the earth is the Lord's. There is food enough provided by our common
Lord, of which we may eat without ſcruple. Note, The ſame doćtrine
may be variouſly improved, as here ; “ The earth is the Lord’s, therefore
'you may eat any thing without ſcruple, that is ſet before you as common
food; and yet, becauſe the earth is the Lord’s, eat nothing that will
give offence, lay a ſtumbling-block before others, and encourage ſome in
idolatry, or tempt others to eat when they are not clear in their own
mind that it is lawful, and ſo ſin, and wound their own conſcience.”
Note, Chriſtians ſhould be very cautious of doing what may thus preju-
dice the conſciences of others, and weaken their authority with them,
which is by all means to be kept up. -
4.
A. D. 57, w
V. He urges them to refrain, where they will give offence, while yet
he allows it lawful to eat what was ſet before them as common food,
though it had been offered in ſacrifice. “Another man’s conſcience is
no meaſure to our condućt. What he thinks unlawful, is not therefore
made unlawful to me, but may be a matter of liberty ſtill ; and as long
as I own God as the Giver of my food, and render him thanks for it, it
is very unjuſt to reproach me for uſing it.” This muſt be underſtood
abſtraćted from the ſcandal given, by eating in the circumſtance men-
tioned. Though ſome understand it to mean, “Why ſhould I, by uſing
the liberty I have, give occaſion to thoſe who are ſcandalized, to ſpeak
evil of me '’ According to that advice of the apostle, (Rom. 14. 16.)
Let not your good be evil ſpoken of Note, Christians ſhould take
care not to uſe their liberty to the hurt of others, nor their own re-
proach.
VI. The apoſtle takes occaſion from this diſcourſe to lay down a
general rule for chriſtians’ condućt, and apply it to this particular caſe,
(v. 31,.32.) namely, that in eating and drinking, and in all we do, we
ſhould aim at the glory of God, at pleaſing and honouring him. This
is the fundamental principle of pračtical godlineſs. The great end of
all practical religion muſt direct us, where particular and expreſs rules
are wanting. Nothing muſt be done againſt the glory of God, and the
good of our neighbours, connected with it. Nay, the tendency of our
behaviour to the common good, and the credit of our holy religion, ſhould
give dire&tion to it. And therefore nothing ſhould be done by us, to
offend any, whether Jew, or Gentile, or the church, v. 32. The Jews
ſhould not be unneceſſarily grieved or prejudiced, who have ſuch abhor-
rence of idols, that they reckon every thing offered to them, thereby de-
filed, and that it will pollute and render culpable all who partake of it ;
nor ſhould heathens be countenanced in their idolatry, by any behaviour
of our’s, which they may conſtrue as homage or honour done to their
idols; nor young converts from Gentiliſm take any encouragement from
our condućt, to retain any veneration for the heathen gods and worſhip,
which they have renounced : nor ſhould we do anything that might be a
means to pervert any members of the church from their chriſtian profeſ-
fion or pračtice. Our own humour and appetite muſt not determine our
pračtice, but the honour of God, and the good and edification of the
church. We ſhould not ſo much conſult our own pleaſure and intereſt,
as the advancement of the kingdom of God among men. Note, A chriſ.
tian ſhould be a man devoted to God, and of a public ſpirit.
VII. He preſſes all upon them by his own example; Even as I pleaſe
all men, (or ſtudy to do it,) in all things, (that I lawfully can,) not
Jeeking mine own profit, but that of many, that they may be ſaved, v. 33.
Note, A preacher may preſs his advice home with boldneſs and autho-
rity, when he can enforce it with his own example. He is moſt likely
to promote a public ſpirit in others, who can give evidence of it in him-
ſelf. And it is highly commendable in a miniſter to neglect his own ad-
vantages, that he may promote the ſalvation of his hearers. This ſhews
that he has a ſpirit ſuitable to his funètion. It is a ſtation for public
uſefulneſs, and can never be faithfully diſcharged by a man of a narrow
ſpirit and ſelfiſh principles.
CHAP. XI.
In this chapter, the apostle blames, and endeavours to rectify, ſome great
indecencies and manifest diſorders, in the church of Corinth ; as, I. The
miſèonduct of their women (ſome of whom ſeem to have been inſpired) in
the public aſſembly, who laid by their veils, the common token of ſubjec-
tion to their huſbands in that part of the world. This behaviour he re-
prehends, requires them to keep veiled, affºrts the ſuperiority of the huſ:
band, yet ſo as to remind the husband that both were made for mutual
help and comfort, v. 1... 16, II. He blames them for their diſord, riot,
and neglect and contempt of the poor, at the Lord’s ſipper, v. 17...22.
III. To rectify theſe ſcandalous diſorders, he ſets before them the ma-
ture and intentions of this holy institution, directs them how they should
attend on it, and warns them of the danger of a conduct ſo indecent as
their’s, and of all unworthy receiving, v. 23, to the end.
1. Bº ye followers of me, even as I alſo am of Chriſt.
2. Now ( praiſe you, brethren, that you remem-
ber me in all things, and keep the ordinances, as I deli.
vered them to you. 3. But I would have you know, that
the head of every man is Chriſt; and the head of the wo-
I coRINTHIANS , XI.
Direétions concerning Attire.
man is the man; and the head of Chriſt is God. 4. Every
man praying or propheſying, having his head covered,
| diſhonoureth his head. 5. But every woman that prayeth
ºr propheſieth with her head uncovered, diſhonoureth her
| head: for that is even all one as if ſhe were ſhaven. 6.
for if the woman be not covered, let her alſo be ſhorn :
but if it be a ſhame for a woman to be ſhorn or ſhaven,
let her be covered. 7. For a man indeed ought not to
|cover his head, for as much as he is the image and glory
of God: but the woman is the glory of the man. 8. For
the man is not of the woman; but the woman of the
man. 9. Neither was the man created for the woman ;
but the woman for the man. 10. For this cauſe ought
the woman to have power on her head, becauſe of the
|angels. 11. Nevertheleſs, neither is the man without the
woman, neither the woman without the man in the Lord.
|
12. For as the woman is of the man, even ſo is the man
alſo by the woman; but all things of God. 13. Judge in
yourſelves: is it comely that a woman pray unto God un-
ſcovered : 14. Doth not even nature itſelf teach you,
that if a man have long hair, it is a ſhame unto him : 15.
But if a woman have long hair, it is a glory to her : for
her hail is given her for a covering. 16. But if any man
ſeem to be contentious, we have no ſuch cuſtom, neither
the churches of God.
Paul, having anſwered the caſes put to him, proceeds in this chapter
to the redreſs of grievances. The firſt verſe of the chapter is put, by
thoſe who divided the epiſtle into chapters, as a preface to the reſt of
the epiſtle, but ſeems to have been a more proper cloſe to the laſt, in
which he had enforced the cautions he had given againſt the abuſe of
liberty, by his own example ; Be ye followers of me, as I alſo am of
Christ, (v. 1.) fitly cloſes his argument ; and the way of ſpeaking in
the next verſe looks like a tranſition to another. But, whether it more
properly belong to this, or the laſt chapter, it is plain from it that Paul
not only preached ſuch doćtrine as they ought to believe, but led ſuch a
life as they ought to imitate. “Be ye followers of me,” is, “Be imita-
tors of me ; live as ye ſee me live.” Note, Miniſters are likely to preach
moſt to the purpoſe, when they can preſs their hearers to follow their
example. Yet would not Paul be followed blindly neither. He en-
courages neither implicit faith nor obedience. He would be followed
himſelf no farther than he followed Chriſt. Chriſt’s pattern is a copy
without a blot ; ſo is no man’s elſe. Note, We ſhould follow no leader
farther than he follows Chriſt. , Apoſtles ſhould be left by us when they
deviate from the example of their Maſter. He paſſes next to reprehend
and reform an indecency among them, of which the women were more
eſpecially guilty. Concerning which, obſerve,
I. How he prefaces it. He begins with a commendation of what was
praiſe-worthy in them; (v. 2.) “I praiſe you, that you remember me
in all things, and keep the ordinances, as I delivered them to you.” Many
of them, it is probable, did this in the ſtrićteſt ſenſe of the expreſſion :
and he takes occaſion, from thence, to addreſs the body of the church
under this good chara&ter; and the body might, in the main, have con-
|tinued to obſerve the ordinances and inſtitutions of Chriſt, though in
ſome things they deviated from, and corrupted, them. Note, When we
reprove what is amiſs in any, it is very prudent and fit to commend what
is good in them ; it will ſhew that the reproof is not from ill-will, and a
humour of cenſuring and finding fault ; and it will therefore procure the
more regard to it.
II. He lays a foundation for his further reprehenſion, by aſſerting the
ſuperiority of the man over the woman ; “I would have you know, that
the head of every man is Chriſt, and the head of the woman is the man,
and the head of Chriſt is God.” Chriſt, in his mediatorial charaćter and
glorified humanity, is at the head of mankind. He is not only firſt of
the kind, but Lord and Sovereign. He has a name above every name :
though in this high office and authority he has a ſuperior, God being his
Head. And as God is the Head of Chriſt, and Chriſt the Head of the
whole human kind, ſo the man is the head of the two ſexes : not in-
|
|
A. D. 57.
Female Subjećtion.
I CorINTHIANs, xi.
• deed with ſuch dominion as Chriſt has over the kind, or God has over
the Man Chriſt Jeſus, but a ſuperiority and headſhip as he has ; and the
woman ſhould be in ſubjećtion, and not aſſume or uſurp the man’s place.
This is the fituation in which God has placed her; and for that reaſon
fhe ſhould have a mind ſuited to her rank, and not do any thing that
looks like an affectation of changing places. Somewhat like this the wo-
men of the church of Corinth ſeem to have been guilty of, who were
under inſpiration, and prayed and propheſied even in their aſſemblies,
v. 5. It is indeed an apoſtolical canon, that the women should keep
Jºlence in the churches, (ch. 14. 34. I Tim. 2. 12.) which ſome under-
ſtand without limitation, as if a woman under inſpiration alſo muſt keep
filence ; which ſeems very well to agree with the connexion of the apoſ-
tle’s diſcourſe, ch. 14. Others with a limitation; though a woman
might not from her own abilities pretend to teach, or ſo much as queſtion
and debate any thing in the church, yet, when under inſpiration, the caſe
was altered; ſhe had liberty to ſpeak. Or, though ſhe might not preach
even by inſpiration, (becauſe teaching is the buſineſs of a ſuperior,) yet
ſhe might pray, or utter hymns by inſpiration, even in the publie aſſem-
bly. She did not ſhew any affectation of ſuperiority over the man by ſuch
aćis of public worſhip. It is plain, the apoſtle does not in this place
prohibit the thing, but the manner of doing it. And yet he might ut-
terly diſallow the thing, and lay an unlimited reſtraint on the woman, in
another part of the epiſtle. Theſe things are not contradićtory. It is
to his preſent purpoſe to reprehend the manner wherein the woman
prayed and propheſied in the church, without determining in this place,
whether they did well or ill in praying or propheſying. Note, The man-
ner of doing a thing enters into the morality of it. We muſt not only
be concerned to do good, but that the good we do be well done.
III. The thing he reprehends, is, the woman’s praying or propheſying
uncovered, or the man’s doing either covered, v. 4, 5. To underſtand
this, it muſt be obſerved, that it was a fignification either of ſhame or
ſubjećtion, for perſons to be veiled, or covered, in the Eaſtern countries,
contrary to the cuſtom of our’s, where the being bare-headed betokens
ſubjećtion, and being covered, ſuperiority and dominion. And this will
help us the better to underſtand, -
IV. The reaſons on which he grounds his reprehenſion. 1. “ The
man that prays or propheſies with his head covered, diſhonoureth his
Head,” that is, Chriſt, the Head of every man, (v. 3.) by appearing
in a habit unſuitable to the rank in which God has placed him. Note,
We ſhould, even in our dreſs and habit, avoid every thing that may diſ-
honour Chriſt. “The woman, on the other hand, who prays and pro-
pheſies with the head uncovered, diſhonoureth her head,” that is, the
She appears in the dreſs of her ſuperior, and throws off the
token of her ſubječtion. She might, with equal decency, cut her hair
ſhort, or cut it cloſe, the common dreſs of the man in that age. This
would be in a manner to declare, that ſhe was defirous of changing ſexes;
a manifeſt affectation of that ſuperiority which God had conferred on
the other ſex. And this was properly the fault of theſe propheteſſes in
the church of Corinth. It was doing a thing which, in that age of the
world, betokened ſuperiority, and therefore a tacit claim of what did not
belong to them, but the other ſex. The ſexes ſhould not affect to change
places. The order in which Divine Wiſdom has placed perſons and
things, is best and fitteſt : to endeavour to amend it, is to deſtroy all
order, and introduce confuſion. Women ſhould keep to the rank God
has choſen for them, and not diſhonour their head ; for this, in the re-
ſult, is to diſhonour God. If ſhe was made out of the man, and for the
man, and made to be the glory of the man, ſhe ſhould do nothing, eſpe-
cially in public, that looks like a wiſh of having this order inverted. 2.
Another reaſon againſt this condućt was, that the man is the image and
glory of God, the repreſentative of that glorous dominion and headſhip
which God has over the world. It is the man who is ſet at the head of
this lower creation, and therein bears the reſemblance of God. The wo-
man on the other hand, is the glory of the man ; (v. 7.) ſhe is his repre-
fentative. Not but ſhe has dominion over the inferior creatures, as ſhe
is a partaker of human nature, and ſo far is God’s repreſentative too,
but it is at ſecond hand. She is the image of God, inaſmuch as ſhe is
the image of the man; “For the man was not made out of the woman,
but the woman out of the man,” v. 8. The man was firſt made, and made
man, v. 3.
head of the creation here below, and therein the image of the divine do- |
minion ; and the woman was made out of the man, and ſhone with a re- |
flection of his glory, being made fuperior to the other creatures here be-
low, but in ſubjećtion to her huſband, and deriving that honour from him
out of whom ſhe was made. 3. The woman was made for the man, to be
his help-meet, and not the man for the woman. She was naturally there- b
|
fore, made ſubject to him, becauſe made for him, for his uſe and help and
comfort. , And ſhe who was intended to be always in ſubjećtion to the
man, ſhould do nothing, in chriſtian aſſemblies, that looks like an affecta-
|tion of equality. 4. “She ought to have power on her head, becauſe of
the angels.” Power, that is, a veil, the token, not of her having power
or ſuperiority, but being under the power of her huſband, ſubjećted to
him, and inferior to the other ſex. Rebekah, when ſhe met Iſaac, and
was delivering herſelf into his poſſeſſion, put on her veil, in token of her
ſubjećtion, Gen. 24.50. Thus would the apoſtle have the women ap-
| pear in chriſtian aſſemblies, even though they ſpake there by inſpiration,
begause of the angels, that is, ſay ſome, becauſe of the evil angels. The
woman “ was firſt in the tranſgreſſion, being deceived by the Devil,”
(1 Tim. 2. 11.) which increaſed her ſubjećtion to the man, Gen. 3. 16.
Now, becauſe evil angels will be ſure to mix in all chriſtian aſſemblies,
therefore ſhould women wear the token of their ſhamefacedneſs and ſub-
jećtion, which in that age and country was a veil. Others ſay, becauſe
of the good angels. Jews and chriſtians have had an opinion, that theſe
miniſtering ſpirits are many of them preſent in their affemblies. Their
preſence ſhould reſtrain chriſtians from all indecencies in the worſhip of
God. . Note, We ſhould learn from all to behave in the public aſſemblies
of divine worſhip, ſo as to expreſs a reverence for God, and a content
and ſatisfaction with that rank in which he has placed us.
V. He thinks fit to guard his argument with a caution, left the in-
ference be carried too far ; (v. 11, 12.) “Nevertheleſs, neither is the
man without the woman, nor the woman without the man in the Lord.”
They were made for one another. It is not good for him to be alone,
(Gen. 2. 18.) and therefore was a woman made, and made for the map ;
and the man was intended to be a comfort, and help, and defence, to the
woman, though not ſo directly and immediately made for her. They
were made to be a mutual comfort and bleſfing, not one a ſlave, and the
other a tyrant. Both were to be one fleſh ; (Gen. 2. 24.) and this for
the propagation of a race of mankind. They are reciprocal inſtruments
of each other's produćtion. As the woman was firſt formed out of the
man, the man is ever fince propagated by the woman ; (v. 12.) all by the
divine wiſdom, and power of the Firſt Cauſe ſo ordaining it. The au-
thority and ſubjećtion ſhould be no greater than are ſuitable to two in
ſuch near relation and cloſe union to each other. Note, As it is the will
of God that the woman know her place, ſo it is his will alſo, that the
man abuſe not his power.
VI. He enforces his argument from the natural covering provided for
the woman ; (v. 13.15.) “Judge in yourſelves, conſult your own
reaſon, hearken to what nature ſuggeſts; “Is it comely for a woman to
pray to God uncovered 2’ Should there not be a diſtinétion kept up be-
tween the ſexes, in wearing their hair, ſince nature has made one 2 Is it
not a diſtinčtion which cuſtom has kept up among all civilized nations 2
The woman’s hair is a natural covering ; to wear it long, is a glory to
her; but for a man to have long hair, or cheriſh it, is a token of ſoftneſs
and effeminacy.” Note, It ſhould be our concern, eſpecially in chriſtian
and religious aſſemblies, to make no breach upon the rules of natural
decency. - • - te
VII. He ſums up all, by referring them who were contentious, to the
uſages and cuſtoms of the churches, v. 16. Cuſtom is in a great mea-
ſūre the rule of decency. And the common pračtice of the churches, is
what he would have them govern themſelves by. He does not filence
the contentious by mere authority, but lets them know that they would
appear to the world as very odd and fingular in their humour, if they
would quarrel for a cuſtom to which all the churches of Chriſt were at
that time utter ſtrangers, or againſt a cuſtom in which they all concurred,
and that upon the ground of natural decency. It WaS the common uſage
of the churches, for women to appear in public aſſemblies, and join in
public worſhip, veiled; and it was manifeſtly decent that they ſhould do
ſo. They muſt be very contentious indeed, who would quarrel with this,
or lay it aſide.
17. Now in this that I declare unto you, I praiſe you not,
that ye come together, not for the better, but for the
worſe. 18. For firſt of all, when ye come together in the
church, I hear that there are diviſions among you ; and I
partly believe it. 19. For there muſt be alſo herefies
among you, that they who are approved may be made
manifeſt among you... 20. When ye come together there-
fore into one place, this is not to eat the Lord's ſupper.
A. D. 37, !
21, For in eating, every one taketh before other, his own
ſupper : and one is hungry, and another is drunken. 22.
What have ye not houſes to eat and to drink in 2 Or de-
ſpiſe ye the church of God, and ſhame them that have
not? What ſhall I ſay to you? Shall I praiſe you in this
I praiſe you not. -
In this paſſage the apoſtle ſharply rebukes them for much greater diſ-
orders than the former, in their partaking of the Lord’s ſupper; which
was commonly done in the firſt ages, as the ancients tell us, with a love-
feaſt annexed, which gave occaſion to the ſcandalous diſorders which the
apoſtle here reprehends. Concerning which, obſerve,
I. The manner in which he introduces his charge; “ Now in this
that ſ declare to you, I praiſe you not, v. 17. I cannot commend, but
mutt blame and condemn you.” It is plain, from the beginning of the
chapter, that he was willing, and pleaſed to commend as far as he could.
But ſuch ſcandalous diſorders, in ſo ſacred an inſtitution, as they were
guilty of, called for a ſharp reprehenſion. They quite turned the inſti-
tution againſt itſelf. It was intended to make them better, to promote
their ſpiritual intereſts; but it really made them worſe. “ They came
together, not for the better, but for the worſe.” Note, The ordinances
of Chriſt, if they do not make us better, will be very apt to make us
worſe ; if they do not do our ſouls good, they may do us harm ; if they
do not melt and mend, they will harden. Corruptions will be confirmed
in us, if the proper means do not work a cure of them.
II. He enters upon his charge againſt them in more particulars than
one ; l. He tells them, that, upon coming together, they fell into divi-
Jions, ſchiſºns—axioux ra. Inſtead of concurring unanimouſly in cele-
brating the ordinance, they fell a quarrelling with one another. Note,
There may be ſchiſm, where there is no ſeparation of communion. Per-
ſons may come together in the ſame church, and fit down at the ſame
table of the Lord, and yet be ſchiſmatics. Uncharitableneſs, alienation
of affection, eſpecially if it grows up to diſcord, and feuds, and conten-
tions, conſtitute ſchiſm. Chriſtians may ſeparate from each other’s com-
munion, and yet be charitable one towards another; they may continue
in the ſame communion, and yet be uncharitable. This laſt is ſchiſm,
rather than the former. The apoſtle had heard a report of the Corin-
thians’ diviſions, and he tells them he had too much reaſon to believe it.
For, adds he, there muſt be herefies alſo ; not only quarrels, but factions,
and perhaps ſuch corrupt opinions as ſtrike at the foundation of chriſti-
anity, and all ſound religion. Note, No marvel there ſhould be breaches
of chriſtian love in the churches, when ſuch offences will come, as ſhall
make ſhipwreck of faith and a good conſcience. Such offences muſt
come. Not that men are neceſſitated to be guilty of them; but the
event is certain, and God permits them, that they who are approved,
(ſuch honeſt hearts as will bear the trial,) may be ſet to view, and ap-
pear faithful by their conſtant adherence to the truths and ways of God,
notwithſtanding the temptations of ſeducers. Note, The wiſdom of
God, can make the wickedneſs and errors of others a foil to the piety
and integrity of the ſaints. 2. He charges them not only with diſcord
and diviſion, but with ſcandalous diſorder; “ For in eating, every one
taketh before the other, his own ſupper ; and one is hungry, and an-
other is drunken,” v. 21. Heathens uſed to drink plentifully at their
feaſts upon their ſacrifices. Many of the wealthier Corinthians ſeem to
have taken the ſame liberty at the Lord’s table, or at leaſt at their
*Ayanai, or love-feasts, that were annexed to the ſupper. They would
not ſtay for one another ; the rich deſpiſed the poor, and ate and drank
up the proviſions themſelves brought, before the poor were allowed to
partake ; and thus fome wanted, while others had more than enough.
This was profaning a ſacred institution, and corrupting a divine ordinance,
to the last degree. What was appointed to feed the ſoul, was employed
to feed their lusts and paſſions. What ſhould have been a bond of mu-
tual amity and affection, was made an instrument of diſcord and diſunion.
The poor were deprived of the food prepared for them, and the rich
turned a feast of charity into a debauch. This was ſcandalous irre-
gularity.
III. The apoſtle lays the blame of this condućt cloſely on them, 1.
By telling them, that their condućt perfeótly deſtroyed the purpoſe and
uſe of ſuch an inſtitution : This is not to eat the Lord's ſupper, v. 20. It
was coming to the Lord’s table, and not coming. They might as well
have ſtaid away. Thus to eat the outward elements, was not to eat
Chriſt’s body. Note, There is a careleſs and irregular eating of the
Lord's ſupper, which is as none at all; it will turn to no account, but
I coRINTHIANs. xi.
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cially, as merited a very ſharp rebuke.
|
s
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Againſt profaning the Lord's Supper.
to increaſe guilt. Such an eating was that of the Corinthians; their
pračtices were a dire&t contradićtion to the purpoſes of this ſacred inſtitu-
tion. , 2. Their condućt carried in it a contempt of God’s houſe, or of
the church, v. 22. If they had a mind to feaſt, they might do it at
home in their own houſes ; but to come to the Lord’s table, and cabal
and quarrel, and keep the poor from their ſhare of the proviſion there
made for them as well as the rich, was ſuch an abuſe of the ordinance,
and ſuch a contempt of the poorer members of the church more eſpe-
Such a behaviour tended much
to the ſhame and diſcouragement of the poor, whoſe ſouls were as dear
to Chriſt, and coſt him as much, as thoſe of the rich. Note, Common
meals may be managed after a common manner, but religious feaſts ſhould
be attended religiouſly. Note alſo, It is a heinous evil, and ſeverely to
be cenſured, for chriſtians to treat their fellow-chriſtians with contempt
and inſolence, but eſpecially at the Lord’s table. This is doing what
they can to pour contempt on divine ordinances. And we ſhould look.
carefully to it, that nothing in our behaviour at the Lord’s table have
the appearance of contemning ſo ſacred an inſtitution.
23. For I have received of the Lord that which alſo I
delivered unto you, That the Lord Jeſus, the ſame night
in which he was betrayed, took bread : 24. And when
he had given thanks, he brake it, and ſaid, Take, eat; this
is my body, which is broken for you : this do in remem-
brance of me. . 25. After the ſame manner alſo he took
the cup, when he had ſupped, ſaying, This cup is the New
Teſtament in my blood : this do ye, as oft as ye drink it,
in remembrance of me. 26. For as often as ye eat this
bread, and drink this cup, ye do ſhew the Lord’s death,
till he come. 27. Wherefore, whoſoever ſhall eat this
bread, and drink this cup, of the Lord. unworthily, ſhall
be guilty of the body and blood of the Lord. 28. But let
a man examine himſelf, and ſo let him eat of that bread,
and drink of that cup. 29. For he that eateth and drinketh
unworthily, eateth and drinketh damnation to himſelf, not
diſcerning the Lord's body. 30. For this cauſe many are
weak and ſickly among you, and many ſleep. 31. For if
we would judge ourſelves, we ſhould not be judged. 32.
But when we are judged, we are chaſtened of the Lord,
that we ſhould not be condemned with the world. 33.
Wherefore my brethren, when ye come together to eat,
tarry one for another. 34. And if any man hunger, let
him eat at home ; that ye come not together unto condem-
nation. And the reſt will I ſet in order when I come.
To rectify theſe groſs corruptions and irregularities, the apoſtle ſets .
the ſacred inſtitution here to view. This ſhould be the rule in the re-
formation of all abuſes. --
I. He tells us how he came by the knowledge of it. He was not
among the apoſtles at the firſt inſtitution ; but “he had received from
the Lord what he delivered to them,” v. 23. He had the knowledge
of this matter by revelation from Chriſt: and what he had received he
communicated, without varying from the truth a tittle, without adding
or diminiſhing.
II. He gives us a more particular account of the inſtitution than we
meet with elſewhere. We have here an account, 1. Of the Author;
our Lord Jeſus Chriſt. The King of the church only has power to in-
ſtitute ſacraments. 2. The time of the inſtitution ; it was the very night
wherein he was betrayed; juſt as he was entering on his ſufferings, which
are therein to be commemorated. 3. The inſtitution itſelf; our Saviour
took bread, and when he had given thanks, or blessed, (as it is in
Matth. 26. 26.) “he brake, and ſaid, Take, eat ; this is my body,
broken for you ; this do in remembrance of me. And in like manner he
took the cup, when he had ſupped, ſaying, This cup is the New Teſtament
in my blood ; this do, as oft as ye drink it, in remembrance of me,”
v. 24, 25. In which obſerve, *
(1.) The materials of this ſacrament; both, [1..] As to the viſible
figns; theſe are bread and the cup ; the former of which is called bread
many times over in this paſſage, even after what the papiſts call conſecra-
A. D. 57.
Manner of receiving the Lord's Supper.
I coRINTHIANs, xi.
tion. What is eaten is called bread, though it be at the ſame time ſaid
to be the body of the Lord ; a plain argument that the apoſtle knew no-
thing of their monſtrous and abſurd doćtrine of tranſubſtantiation. The
latter is as plainly a part of this inſtitution as words can make it. St.
Matthew tells us, our Lord bid them all drink of it, (ch. 26. 27.) as if
he would, by this expreſſion, lay in a caveat againſt the papiſts’ depriving
the laity of the cup. Bread and the cup are both made uſe of, becauſe
it is a holy feaſt. Nor is it here, or any where, made neceſſary, that any
particular liquor ſhould be in the cup. In one evangeliſt, indeed, it is
plain that wine was the liquor uſed by our Saviour, though it was, per-
haps, mingled with water, according to the Jewiſh cuſtom ; vide Light-
foot on Matth. 26. But this by no means renders it unlawful to have
a ſacrament, where perſons cannot come at wine. In every place of
ſcripture in which we have an account of this part of the institution, it is
always expreſſed by a figure. The cup is put for what was in it, with-
out once ſpecifying what the liquor was, in the words of the institution.
[2] The things, fignified by theſe outward ſigns; they are Christ's
body and blood, his body broken, his blood ſhed, together with all the
benefits which flow from his death and ſacrifice; it is the New Testament
in his blood. His blood is the ſeal and ſančtion of all the privileges of
the new covenant ; and worthy receivers take it as ſuch, at this holy or.
dinance. They have the New Testament, and their own title to all the
bleſfings of the new covenant, confirmed to them by his blood.
(2.) We have here the ſacramental actions, the manner in which the
materials of the ſacrament are to be uſed. [1..] Our Saviour’s actions,
which are, taking the bread and cup, giving thanks, breaking the bread,
and giving about both the one and the other. [2.] The aëtions of the
communicants, which were, to take the bread and eat, to take the cup
and drink, and both in remembrance of Christ. But the external ačts are
not the whole or the principal part of what is to bé done at this holy or-
dinance ; each of them has a fignificancy. Our Saviour, having under-
taken to make an offering of himſelf to God, and procure, by his death,
the remiſſion of fins, with all other goſpel-benefits, for true believers,
did, at the institution, deliver his body and blood, with all the benefits
procured by his death, to his diſciples, and continues to do the ſame
every time the ordinance is administered to true believers. This is here
exhibited, or ſet forth, as the food of ſouls. And as food, though ever
ſo wholeſome or rich, will yield no mouriſhment without being eaten, here
the communicants are to take and eat, or to receive Christ and feed upon
him, his grace and benefits, and by faith convert them into nouriſhment
to their ſouls. They are to take him as their Lord and Life, yield them-
ſelves up to him, and live upon him. He is our Life, Col. 3. 4.
(3.) We have here an account of the ends of this institution. II.]
It was appointed to be done in remembrance of Christ, to keep freſh in
our minds an ancient favour, his dying for us, as well as to remember an
abſent friend, even Christ interceding for us, in virtue of his death, at
God’s right hand. The best of friends, and the greatest ačts of kind-
neſs, are here to be remembered. The motto on this ordinance, and the
very meaning of it, is, When this you ſee, remember me. [2.] It was to
shew forth Chriſt's death, to declare and publiſh it. It is not barely in
remembrance of Christ, of what he has done and ſuffered, that this ordi-
nance was instituted ; but to commemorate, to celebrate, his glorious
condeſcenſion and grace in our redemption. We declare his death to be
our life, the ſpring of all our comforts and hopes. And we glory in ſuch
a declaratton ; we ſhew forth his death, and ſpread it before God, as our
accepted ſacrifice and ranſom. We ſet it in view of our own faith, for
our own, comfort and quickening : and we own, before the world, by
this very ſervice, that we are the diſciples of Chriſt, who truſt in him
alone for ſalvation, and acceptance with God.
It is moreover hinted here, concerning this ordinance, First, That it
ſhould be frequent ; as often as ye eat this bread, &c. Our bodily meals
return often ; we cannot maintain life and health without this. And it
is fit that this ſpiritual diet ſhould be taken often too. The ancient
churches celebrated this ordinance every Lord’s day, if not every day
when they aſſembled for worſhip. Secondly, That it muſt be perpetual.
It is to be celebrated till the Lord shall come ; till he ſhall come the ſe-
cond time, without fin, for the ſalvation of them that believe, and to
judge the world. This is our warrant for keeping this feaſt. It was
our Lord’s will that we ſhould thus celebrate the memorials of his death
and paſſion, till he come in his own glory, and his Father’s glory, with
his holy angels, and put an end to the preſent ſtate of things, and his own
mediatorial adminiſtration, by paſſing the final ſentence. Note, The
Lord’s ſupper is not a temporary, but a ſtanding and perpetual, ordi-
Inance. ' * -
Vol. V. No. 99.
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puniſhments.
III. He lays before the Corinthians the danger of receiving unwor-
thily; of proſtituting this inſtitution as they did, and uſing it to the pur-
poſes of feaſting and fačtion, with intentions oppoſite to its deſigns, or a
temper of mind altogether unſuitable to it; or keeping up the covenant
with fin and death, while they are there profeſſedly renewing and con-
firming their covenant with God. 1. It is great guilt with ſuch contraćt.
They ſhall be guilty of the body and blood of the Lord; (v. 27.) of vio-
1ating this ſacred inſtitution; of deſpiſing his body and blood. They
aćt as if they “counted the blood of the covenant, where with they are
ſanétified, an unholy thing,” Heb. 9, 26. They profane the inſtitution,
and in a manner crucify their Saviour over again. Inſtead of being
cleanſed by his blood, they are guilty of his blood. 2. It is a great
hazard which they run ; They eat and drink judgment to themſelves;
v. 29. They provoke God, and are likely to bring down puniſhment on
themſelves. No doubt but they incur great guilt, and ſo render them-
ſelves liable to damnation, to ſpiritual judgments and eternal miſery.
Every fin is in its own nature damning ; and therefore ſurely ſo heinous
a fin, as profaning ſuch a holy ordinance, is ſo. And it is profaned, in
the groſſeſt ſenſe, by ſuch irreverence and rudeneſs as the Corinthians
were guilty of. But fearful believers ſhould not be diſcouraged from
attending at this holy ordinance, by the ſound of theſe words, as if they
bound upon themſelves the ſentence of damnation, by coming to the
table of the Lord unprepared. This fin, as well as all others, leaves room
for forgiveneſs upon repentance : and the Holy Spirit never indited this
paſſage of ſcripture to deter ſerious chriſtians from their duty, though
the Devil has often made this advantage of it, and robbed good chriſ-
tians of their choiceſt comforts. The Corinthians came to the Lord’s
table as to a common feaſt, not diſcerning the Lord's body, not making a
difference or diſtinétion between that and common food, but ſetting both
on a level: nay, they uſed much more indecency at this ſacred feaſt than
they would have done at a civil one. This was very finful in them, and
very diſpleafing to God, and brought down his judgments on them ;
“For this cauſe many are weak and fickly among you, and many ſleep.”
Some were puniſhed with fickneſs, and ſome with death. Note, A care-
leſs and irreverent receiving of the Lord’s ſupper may bring temporal
Yet the conne&tion ſeems to imply, that even thoſe who
were thus puniſhed, were in a ſtate of favour with God, at leaſt many of
them ; “They were chaſtened of the Lord, that they ſhould not be con-
demned with the world,” v. 32. Now divine chaſtening is a fign of di-
vine love; Whom the Lord loveth he chaſteneth, (Heb. 12, 6.) eſpecially
with ſo merciful a purpoſe, to prevent their final condemnation. In the
midſt of judgment, God remembers mercy: he many times puniſhes thoſe
whom he tenderly loves. It is kindneſs to uſe the rod, to prevent the
child’s ruin. He will viſit ſuch iniquity as this under conſideration with
ſtripes, and yet make thoſe ſtripes the evidence of his loving-kindneſs.
They were in the favour of God, who yet ſo highly offended him in this
inſtance, and brought down judgments on themſelves; at leaſt many of
them were : for they were puniſhed by him out of fatherly good-will ;
puniſhed now, that they might not periſh for ever. Note, It is better
to bear trouble in this world, than to be miſerable to eternity. And God
puniſhes his people now, to prevent their eternal woe.
IV. He points out the duty of thoſe who would come to the Lord’s
table. 1. In general; Let a man examine himſelf; (v. 28.) try and ap-
prove himſelf. Let him confider the ſacred intention of this holy ordi-
nance, its nature and uſe ; and compare his own views in attending on it,
and his diſpoſition of mind for it ; and when he has approved himſelf to
his own conſcience in the fight of God, then let him attend. Such ſelf-
examination is neceſſary to a right attendance at this holy ordinance.
Note, Thoſe who, through weakneſs of underſtanding, cannot try them-
ſelves, are by no means fit to eat of this bread and drink of this cup ; nor
thoſe who, upon a fair trial, have juſt ground to charge themſelves with
impenitency, unbelief, and alienation from the life of God. They ſhould
have the wedding-gai ment on, who would be welcome at this marriage-
feaſt; grace in habit, and grace in exerciſe. 2. The duty of thoſe who
were yet unpuniſhed for their profanation of this ordinance; “If we
would judge ourſelves, we ſhould not be judged,” v. 31. If we would
thoroughly ſearch and explore ourſelves, and condemn and corre&t what
we find amiſs, we ſhould prevent divine judgments. Note, To be exačt
and ſevere on ourſelves and our own condućt, is the moſt proper way in
the world not to fall under the just ſeverity of our heavenly Father. We
must not judge others, lest we be judged ; (Matth. 7. 1.) but we must
judge ourſelves, to prevent our being judged and condemned by God.
We may be critical as to ourſelves, but ſhould be very candid in judging
4. R.
of others.
A. D. 57.
V. He cloſes all with a caution against the irregularities of which
they were guilty, (v. 33, 34.) charging them to avoid all indecency at
the Lord's table. They were to eat for hunger and pleaſure only at
home, and not change the holy ſupper to a common feast; and much
leſs eat up the proviſions, before thoſe who could bring none, did par-
take of them, lest they ſhould come together for condemnation. Note,
Our holy duties, through our own abuſe, may prove matter of condem-
nation. Christians may keep ſabbaths, hear ſermons, attend at ſacra-
ments, and only aggravate guilt, and bring on a heavier doom. A ſad,
but ſerious truth ! O ! let all look to it, that they do not come together
at any time to God’s worſhip, and all the while provoke him, and bring
down vengeance on themſelves.
manner, or elſe they are profaned. What elſe was amiſs in this matter,
he tells them, he would rectify when he came to them.
CHAP. XII.
In this chapter, the apostle, I. Considers the case of spiritual gifts, which
were very plentifully poured out on the Corinthian church. He considers
their original, that they are from God; their variety and use, that they
were all intended for one and the same general end, the advancement of
christianity, and the church’s edification, v. 1... 11. II. He illustrates
this by an allusion to a human body, in which all the members have a
mutual relation and subserviency, and each its proper place and use,
v. 12.26. III. He tells us, that the church is the body of Christ, and
the members are variously gifted for the benefit of the whole body, and
each particular member, v. 27...30. And then, IV. Closes with an ea.
hortation to seek somewhat more beneficial than these gifts, v. 31.
1, N OW concerning ſpiritual gifts, brethren, I would
- not have you ignorant. 2. Ye know that ye
were Gentiles, carried away unto theſe dumb idols, even
as ye were led. 3. Wherefore I give you to underſtand,
that no man, ſpeaking by the Spirit of God, calleth Jeſus
accurſed; and that no man can ſay that Jeſus is the Lord,
but by the Holy Ghoſt. 4. Now there are diverſities of
gifts, but the ſame Spirit. 5. And there are differences
of adminiſtrations, but the ſame Lord. 6. And there are
diverſities of operations; but it is the ſame God, which
worketh all in all. 7. But the manifeſtation of the Spirit
is given to every man to profit withal. 8. For to one is
given, by the Spirit, the word of wiſdom; to another the
word of knowledge, by the ſame Spirit; 9. To another
faith, by the ſame Spirit; to another the gifts of healing,
by the ſame Spirit; 10. To another the working"of mi-
racles; to another prophecy; to another diſcerning of
ſpirits; to another divers kinds of tongues; to another
the interpretation of tongues: 11. But all theſe worketh
that one and the ſelf-ſame Spirit, dividing to every man
ſeverally as he will. tº
The apostle comes now to treat of ſpiritual gifts, which abounded in
the church of Corinth, but were greatly abuſed. What theſe gifts were,
is at large told us in the body of the chapter; extraordinary offices and
powers, bestowed on ministers and christians in the first ages, for con-
vićtion of unbelievers, and propagation of the goſpel. Gifts and graces,
22pirazºra, and x&pis, greatly differ. Both indeed, were freely given of
God. But where grace is given, it is for the ſalvation of thoſe who
have it. Gifts are beſtowed for the advantage and ſalvation of others.
And there may be great gifts, where there is not a dram of grace; but
perſons poſſeſſed of them are utterly out of the divine favour. They
are great inſtances of divine benignity to men, but do not by themſelves
prove thoſe who have them to be the objects of divine complacency.
This church was rich in gifts, but there were many things ſcandalouſly
out of order in it. Now concerning theſe ſpiritual gifts, that is, the ex-
traordinary powers they had received from the Spirit, ºt
I. The apoſtle tells them, he would not have them ignorant, either of
their original or uſe. They came from God, and were to be uſed for
him. It would lead them far aſtray, if they were ignorant of one or the
other of theſe. Note, Right information is of great uſe to all religious
Holy things are to be uſed in a holy
I CORINTHIANS, XII.
Hints relative to ſpiritual Gifts.
pračtice. It is wretched work which gifted men make, who either do
not know, or do not advert to, the nature and right uſe of the gifts with
which they are endowed.
II. He puts them in mind of the ſad ſtate out of which they had been
recovered; “Ye were Gentiles, carried away to dumb idols, even as ye
were led,” v. 2. While they were ſo, they could have no pretenſions to
be ſpiritual men, or to have ſpiritual gifts. While they were under the
condućt of the ſpirit of Gentiliſm, they could not be influenced by the
Spirit of Chriſt. If they well underſtood their former condition, they
could not but know that all true ſpiritual gifts were from God. Now
concerning this, obſerve,
1. Their former charaćter ; they were Gentiles. Not God’s peculiar
people, but of the nations whom he had in a manner abandoned. The
Jews were, before, his choſen people, diſtinguiſhed from the reſt of the
world by his favour. To them the knowledge and worſhip of the true
God were in a manner confined. The reſt of the world were ſtrangers
to the covenant of promiſe, aliens from the commonwealth of Iſrael, and
in a manner without God, Eph. 2. 12. Such Gentiles were the body
of the Corinthians, before their converſion to chriſtianity. What a
change was here ! Chriſtian Corinthians were once Gentiles. Note,
It is of great uſe to the chriſtian, and a proper confideration to ſtir him
up both to duty and thankfulneſs, to think what once he was ; ?e were
Gentiles. -
2. The condućt they were under; “carried away to theſe dumb idols,
even as ye were led.” They were hurried upon the groſſeſt idolatry,
the worſhip even of ſtocks and ſtones, through the force of a vain ima-
gination, and the fraud of their prieſts pračtifing on their ignorance :
for whatever were the ſentiments of their philoſophers, this was the prac-
tice of the herd. The body of the people paid their homage and wor-
ſhip to dumb idols, “ that had ears but could not hear, and mouths but
could not ſpeak,” Pſ. 115. 5, 6. Miſerable abječtneſs of mind And
thoſe who deſpiſed theſe groſs conceptions of the vulgar, yet countenanced
them by their praćtice. O diſmal ſtate of Gentiliſm Could the Spirit
of God be among ſuch ſtupid idolaters, or they be influenced by it 2
How did the prince of this world triumph in the blindneſs of mankind
How thick a miſt had he caſt over their minds !
III. He ſhews them how they might diſcern thoſe gifts that were
from the Spirit of God, true ſpiritual gifts; “No man, ſpeaking by the
Spirit, calls Jeſus accurſed.” Thus did both Jews and Gentiles : they
blaſphemed him as an impoſtor, and execrated his name, and deemed it
abominable. And yet many Jews, who were exorciſts and magicians,
went about, pretending to work wonders by the Spirit of God; (vid.
Lightfoot's Horae in loc.) and many among the Gentiles pretended to
inſpiration. Now the apoſtle tells them, none could ačt under the influ-
ence, or by the power, of the Spirit of God, who diſowned and blaſ-
phemed Chriſt : for the Spirit of God bore uncontrollable witneſs to
Chriſt, by prophecy, miracles, his reſurrečtion from the dead, the ſucceſs
of his doćtrine among men, and its effect upon them ; and could never ſo
far contradićt itſelf, as to declare him accurſed. And on the other hand,
no man could ſay Jºſus was the Lord, (that is, live by this faith, and work
miracles to prove it,) but it muſt be by the Holy Ghoſt. To own this
truth before men, and maintain it to death, and live under the influence
of it, could not be done without the ſam&tification of the Holy Ghoſt.
No man can call Chriſt Lord, with a believing ſubjećtion to him, and
dependence upon him, unleſs that faith be wrought by the Hóly Ghoſt.
No man can confeſs this truth in the day of trial, but by the Holy Ghoſt
animating and encouraging him. Note, We have as neceſſary a depend-
ence on the Spirit’s operation and influence for our ſančtification and per-
ſeverance, as on the mediation of Chriſt for our reconciliation and ac-
ceptance with God : and no man could confirm this truth with a miracle,
but by the Holy Ghoſt. No evil ſpirit would lend affiſtance, if it were
in his power, to ſpread a doćtrine and religion ſo ruinous to the Devil's
kingdom. The ſubſtance of what the apoſtle aſſerts and argues here, is,
that, whatever pretences there were to inſpiration or miracles, among
thoſe who were enemies to chriſtianity, they could not be from the Spirit
of God; but no man could believe this with his heart, or prove with a
miracle that Jeſus was Chriſt, but by the Holy Ghoſt. So that the ex-
traordinary operations and powers among them did all proceed from the
Spirit of God. He adds,
IV. Theſe ſpiritual gifts, though proceeding from the ſame Spirit, are
yet divers. They have one Author and Original, but are themſelves of
various kinds. A free cauſe may produce variety of effects; and the
ſame giver may beſtow various gifts, v. 4. There are diverſities of gifts,
ſuch as revelations, tongues, prophecy, interpretations of tongues; but
- A. D, 57,
Union recommended.
1 CORINTHIANS, XII.
the ſame Spirit. There are differences of adminiſtrations, or different
offices, and officers to diſcharge them, different ordinances and inſtitu-
tions; (ſee v. 28.30.) but the ſame Lord, who appointed all, v. 6.
There are diverſities of operations, or miraculous powers, called , spyhø2+2
8vºusov, (v. 10.) as here firspyhøtz; but it is the ſame God which work-
eth all in all. There are various gifts, adminiſtrations, and operations,
but all proceed from one God, one Lord, one Spirit; that is, from Fa-
ther, Son, and Holy Ghoſt, the Spring and Origin of all ſpiritual bleſſ.
ings and bequeſts : all iſſue from the ſame Fountain; all have the ſame
Author. However different they may be in themſelves, in this they
agree ; all are from God. And ſeveral of the kinds are here ſpecified,
v. 8... 10. Several perſons had their ſeveral gifts, ſome one, ſome an-
other, all from and by the ſame Spirit. To one was given the word of
wiſdom ; that is, ſay ſome, a knowledge of the myſteries of the goſpel,
and ability to explain them ; an exačt understanding of the deſign, na-
ture, and doćtrines, of the christian religion. Others ſay, an uttering
grave ſentences, like Solomon's proverbs. , Some confine this word of
wiſdom to the revelations made to and by the apostles. “To another,
the word of knowledge, by the ſame Spirit;” that is, ſay ſome, the
knowledge of mysteries, (ch. 2. 13.) wrapped up in the prophecies,
types, and histories of the Old Testament : ſay others, a ſkill and readi-
neſs to give advice and counſel in perplexed caſes. To another, faith, by
the ſame Spirit ; that is, the faith of miracles, or a faith in the divine
power and promiſe, whereby they were enabled to work miracles; or,
an extraordinary impulſe from above, whereby they were enabled to trust
God in any emergency, and go on in the way of their duty, and own and
profeſs the truths of Christ, whatever were the difficulty or danger. To
another, the gift of healing, by the ſame Spirit ; that is, healing the fick,
either by laying on of hands, or anointing with oil, or with a bare word.
To another, the working of miracles ; the efficacies of powers, inspyhø2+2
Sv%agoy; ſuch as raiſing the dead, restoring the blind to fight, giving
fpeech to the dumb, hearing to the deaf, and the uſe of limbs to the
lame. To another, prophecy, that is, ability to foretell future events :
which is the more uſual ſenſe of prophecy ; or to explain ſcripture by a
peculiar gift of the Spirit. See ch. 14, 24. To another, the diſcerning of
Spirits; power to distinguish between true and falſe prophets, or to diſcern
the real and internal qualifications of any perſon for an office, or to diſcover
inward workings of the mind by the Holy Ghost, as Peter did thoſe of
Ananias, A&ts 5. 3. To another, divers kinds of tongues, or ability to
ſpeak languages by inſpiration. To another, the interpretation of tongues,
or ability to render foreign languages readily and properly into their own.
With ſuch variety of ſpiritual gifts were the first ministers and churches
bleſſed. º
V. The end for which theſe gifts were bestowed ; “the manifestation
of the Spirit is given to every man, to profit withal,” v. 7. The Spirit
was manifested by the exerciſe of theſe gifts; his influence and interest
appeared in them. But they were not distributed for the mere honour
and advantage of thoſe who had them, but for the benefit of the church,
to edify the body, and ſpread and advance the goſpel. Note, Whatever
gifts God confers on any man, he confers them, that he may do good
with them, whether they be common or ſpiritual. The outward gifts
of his bounty are to be improved for his glory, and employed in doing
good to others. No man has them merely for himſelf. They are a trust
put into his hands, to profit withal; and the more he profits others with
them, the more abundantly will they turn to his account in the end,
Philip. 4. 17. Spiritual gifts are bestowed, that men may with them
profit the church, and promote christianity. They are not given for
ſhew, but for ſervice; not for pomp and ostentation, but for edification ;
not to magnify thoſe that have them, but to edify others.
VI. The meaſure and proportion in which they are given ; “All
theſe worketh one and the ſame Spirit, dividing to every man as he will.”
12, For as the body is one, and hath many members,
and all the members of that one body; being many, are
one body; ſo alſo is Chriſt. 13. For by one Spirit are
we all baptized into one body, whether we be Jews or
Gentiles, whether we be bond or free; and have been all
made to drink into one Spirit. 14. For the body is not
one member, but many. 15. If the foot ſhall ſay, Be-
cauſe I am not the hand, I am not of the body; is it there-
|fore not of the body ? 16. And, if the ear ſhall ſay, Be-
cauſe I am not the eye, I am not of the body; is it there-
fore not of the body ? 17. If the whole body were an eye,
where were the hearing 2 If the whole were hearing,
where were the ſmelling? 18. But now hath God ſet the
members, every one of them in the body, as it hath pleaſed
him. 19. And if they were all one member, where were
the body ? 20. But now are they many members, yet but
one body. 21. And the eye cannot ſay unto the hand, I
have no need of thee: nor again, the head to the feet, I
have no need of you. 22. Nay, much more, thoſe mem-
bers of the body, which ſeem to be more feeble, are neceſ.
ſary : 23. And thoſe members of the body, which we
think to be leſs honourable, upon theſe we beſtow more
abundant honour; and our uncomely parts have more
abundant comelineſs. 24. For our comely parts have no
need : but God hath tempered the body together, having
given more abundant honour to that part which lacked :
25. That there ſhould be no ſchiſm in the body ; but that
the members ſhould have the ſame care one for another.
26. And whether one member ſuffer, all the members
ſuffer with it; or one member be honoured, all the mem-
bers rejoice with it. -
The apostle here makes out the truth of what was above aſſerted, and
puts the gifted men among the Corinthians in mind of their duty, by
comparing the church of Christ to a human body.
I. By telling us that one body may have many members, that the
many members of the ſame body make but one body. (v. 1 2.) and that
the body is not one member only, but many. So alſo is Chriſt, that is,
Christ mystical, as divines commonly ſpeak. Christ and his church
making one body, as head and members, this body is made up of many
parts or members, yet but one body: for all the members are baptized
into the ſame body, and made to drink of the ſame Spirit, v. 13. Jews
and Gentiles, bond or free, are upon a level in this; all are baptized
into the ſame body, and communicate in the ſame ſpirit. Christians be-
come members of this body by baptiſm : they are baptized into one
body. The outward rite is of divine institution, ſignificant of the new
birth, called therefore the washing of regeneration, Tit. 3. 5. But it is
by the Spirit, by the renewing of the Holy Ghost, that we are made.
members of Christ’s body. It is the Spirit’s operation, ſignified by the
outward administration, that makes us members. And by communion
at the other ordinance we are sustained ; but then it is not merely by
drinking the wine, but by drinking into one Spirit. The outward ad-
ministration is a mean appointed of God for our participation in this
great benefit; but it is baptiſm by the Spirit, it is internal renovation,
It is according to the ſovereign pleaſure of the Donor. What more
free than a gift 2 And ſhall not the Spirit of God do what he will with
his own 2 May he not give to what perſons he pleaſes, and in what pro-
portion he pleaſes ; one gift to one man, and another to another ; to
one more, and another fewer, as he thinks fit 2 Is he not the best judge
how his own purpoſes ſhall be ſerved, and his own donatives bestowed 2
It is not as men will, nor as they may think fit, but as the Spirit pleaſes.
Note, The Holy Ghost is a Divine Perſon. He works divine effects,
and divides divine gifts as he will, by his own power, and according to | ſame Spirit.
his own pleaſure, without dependence or control. But though he diſ.
tributes theſe gifts free and uncontrolled, they are intended by him, not
for private honour and advantage, but for public benefit, for the edifica-
tion of the body, the church. *
and drinking into one Spirit, partaking of his ſanctifying influence from
time to time, that makes us true members of Christ's body, and maintains
our union with him. Being animated by one Spirit, makes christians
one body. Note, All who have the Spirit of Christ, without difference,
are the members of Christ, whether Jew or Gentile, bond or free 3 and
none but ſuch. And all the members of Christ, make up one body :
the members many, but the body one. They are one body, becauſe
they have one principle of life; all are quickened and animated by the
II. Each member has its particular form, place, and uſe. 1. The
meaneſt member makes a part of the body. The foot and ear are leſs
uſeful, perhaps, than the hand and eye; but becauſe one is not a hand,
and the other an eye, ſhall they ſay, therefore, that they do not belong
A. T). 37.
to the body ? v. 15, 16. So every member of the body myſtical cannot
have the ſame place and office; but what then 2 Shall it hereupon diſ.
own relation to the body ? Becauſe it is not fixed in the ſame ſtation, or
favoured with the ſame gifts, as others, ſhall it ſay, “I do not belong to
Chriſt P” No, the meaneſt member of his body is as much a member as
the nobleſt, and as truly regarded by him. All his members are dear
to him. 2. There muſt be a diſtinétion of members in the body;
“Were the whole body eye, where were the hearing 2 Were the whole
ear, where were the ſmelling * v. 17. “If all were one member,
where were the body ?” v. 19. They are many members, and for that
reaſon muſt have diſtinétion among them, and yet are but one body, v. 20.
One member of a body is not a body; this is made up of many; and
among theſe many there muſt be a diſtinétion, difference of fituation,
ſhape, uſe, &c. So it is in the body of Chriſt; its members muſt have
different uſes, and therefore have different powers, and be in different
places, ſome having one gift, and others a different one. Variety in the
members of the body contributes to the beauty of it. What a monſter
would a body be, that were all ear, or eye, or arm 2 So it is for the
beauty and good appearance of the church, that there ſhould be diverſity |
of gifts and offices in it. 3. The diſpoſal of members to a natural body,
and their fituation, are as God pleaſes; “But now hath God ſet the
members, every one of them, in the body, as it hath pleaſed him,” v. 18.
We may plainly perceive the divine wiſdom in the diſtribution of the
members; but it was made according to the counſel of his will ; he diſ-
tinguiſhed and diſtributed them as he pleaſed. So is it alſo in the mem.
bers of Chriſt’s body : they are choſen out to ſuch ſtatio:s, and endued
with ſuch gifts, as God pleaſed. He who is ſovereign Lord of all, diſpoſes
his favours and gifts as he will. And who ſhould gainſay his pleaſure ?
What foundation is here for repining in ourſelves, or envying others ?
We ſhould be doing the duties of our own place, and not murmuring in
ourſelves, or quarrelling with others, that we are not in their's. 4.
All the members of the body are, in ſome reſpect, uſeful and neceſ.
ſary to each other; “The eye cannot ſay to the hand, I have no need
of thee; nor the head to the feet, I have no need of you :” may, thoſe
members of the body, which ſeem to be more feeble, (the bowels, &c.)
are neceſſary; (v. 21, 22.) God has ſo fitted and tempered them to-
gether, that they are all neceſſary to one another, and to the whole
body ; there is no part redundant and unneceſſary. Every member
ferves ſome good purpoſe or other : it is uſeful to its fellow-members,
and neceſſary to the good ſtate of the whole body. Nor is there a mem-
ber of the body of Chriſt but may and ought to be uſeful to his fellow-
members, and at ſome times, and in ſome caſes, is needful to them.
None ſhould deſpiſe and envy another, ſeeing God has made the diſtinc-
tion between them as he pleaſed, yet ſo as to keep them all in ſome
degree of mutual dependence, and make them valuable to each other,
and concerned for each other, becauſe of their mutual uſefulneſs. Thoſe
who excel in any gift, cannot ſay that they have no need of them who
in that gift are their inferiors, while perhaps, in other gifts they exceed
them. Nay, the loweſt members of all have their uſe, and the higheſt
cannot do well without them. The eye has need of the hand, and the
head of the feet. 5. Such is the man’s concern for his whole body,
that “ on the leſs honourable-members more abundant honour is beſtowed,
and our uncomely parts have more abundant comelineſs.” Thoſe parts
which are not fit, like the reſt, to be expoſed to view, which are either
deformed or ſhameful, we moſt carefully clothe and cover ; whereas the
comely parts have no ſuch need. The wiſdom of providence has ſo con-
trived and tempered things, that the more abundant regard and honour
ſhould be paid to that which moſt wanted it, v. 24. So ſhould the mem-
bers of Chriſt’s body behave toward their fellow-members: inſtead of de-
ſpifing them, or reproaching them, for their infirmities, they ſhould en-
deavour to cover and conceal them, and put the beſt face upon them that
they can. 6. Divine wiſdom has contrived and ordered things in this
manner, that the members of the body ſhould not be ſchiſmatics, divided
from each other, and acting upon ſeparate intereſts, but well affected to
each other ; tenderly concerned for each other, having a fellow-feeling
of each other’s griefs, and a communion in each other’s pleaſures and
joys, v. 25, 26. God has tempered the members of the body natural in
the manner mentioned, that there might be no ſchiſin in the body, (v. 25.)
no rupture or diſunion among the members, nor ſo much as the
leaſt mutual diſregard. This ſhould be avcided alſo in the ſpi-
ritual body of Chriſt. There ſhould be no ſchiſm in this body, but
All decays of this affection are the ſeeds of ſchiſm. Where chriſtians
I CORINTHIANS, XII.
IHints relative to ſpiritual Gifts.
each other. And this mutual diſregard is a ſchiſm begun. The mem-
bers of the natural body are made to have a care and concern for each
other, to prevent a ſchiſm in it. So ſhould it be in Chriſt's body; the
members ſhould ſympathize with each other. As in the natural body,
the pain of the one part afflicts the whole, the eaſe and pleaſure of one ,
part affects the whole ; ſo ſhould chriſtians reckon themſelves honoured
in the honours of their fellow-chriſtians, and ſhould ſuffer in their ſuffer-
ings. Note, Chriſtian ſympathy is a great branch of Chriſtian duty.
We ſhould be ſo far from ſlighting our brethren's ſufferings, that we
ſhould ſuffer with them ; ſo far from envying their honours, that we
ſhould rejoice with them, and reckon ourſelves honoured by them.
27. Now ye are the body of Chriſt, and members in par-
ticular. 28. And God hath ſet ſome in the church ; firſt,
apoſtles; ſecondarily, prophets; thirdly, teachers; after
that, miracles; then gifts of healings, helps, governments,
diverſities of tongues. 29. Are all apoſtles: Are all pro-
phets : Are all teachers ? Are all workers of miracles 2
30. Have all the gifts of healing : Do all ſpeak with
tongues P Do all interpret? 31. But covet earneſtly the
beſt gifts : and yet ſhew I unto you a more excellent way.
Here the apoſtle ſums up the argument, and applies this fimilitude
to the church of Chriſt. Concerning which, obſerve, 1. The relation
wherein chriſtians ſtand to Chriſt, and one another. The church, or
whole colle&tive body of chriſtians in all ages, is his body. Every chriſ-
tian is a member of his body, and every other chriſtian ſtands related to
him as a fellow-member ; (v. 27.) “Now ye are the body of Chriſt, and
members in particular,” or particular members. Each is a member of
the body, not the whole body; each ſtands related to the body as a part
of it, and all have a common relation to one another, dependence upon
one another, and ſhould have a mutual care and concern. Thus are
| members of the natural body, thus ſhould the members of the myſtical
body be, diſpoſed. Note, Mutual indifference, and much more, con-
tempt, and hatred, and envy, and ſtrife, are very unnatural in chriſtians.
It is like the members of the ſame body being deſtitute of all concern
for one another, or quarrelling with each other. This is the apoſtle’s
ſcope in this argument. He endeavours in it to ſuppreſs the proud,
vaunting, and contentious ſpirit, that had prevailed among the Corin-
thians, by reaſon of their ſpiritual gifts. 2. The variety of offices in-
ſtituted by Chriſt, and gifts or favours diſpenſed by him ; (v. 28.) God
hath ſet ſome in the church ; Firſt, Apostles, the chief miniſtèrs intruſted
with all the powers neceſſary to found a church, and make an entire re-
velation of God’s will. Secondarily, Prophets, or perſons enabled by
inſpiration to propheſy, interpret ſcripture, or write by inſpiration, as
the evangeliſts did. Thirdly, Teachers, thoſe who labour in word and
doćtrine, whether with paſtoral charge, or without it., After that,
miracles, or miracle-workers. Then gifts of healing, or thoſe who had
power to heal diſeaſes. Helps, or ſuch as had compaſſion on the fick
and weak, and miniſtered to them. Governments, or ſuch as had the diſ-
poſal of the charitable contributions of the church, and dealt them out to
- purpoſes.
the members ſhould be cloſely united by the ſtrongeſt bonds of love.
the poor. Diverſities of tongues, or ſuch as could ſpeak divers languages.
Concerning all which obſerve, - - -
(1.) The plenteous variety of theſe gifts and offices. What a multi-
tude are they ! A good God was free in his communications to the pri-
mitive church ; he was no niggard of his benefits and favours. No, he
provided richly for them. They had no want, but a ſtore; all that was
neceſſary, and even more ; what was convenient for them too. (2.)
Obſerve the order of theſe offices and gifts. They are here placed in
their proper ranks. Thoſe of moſt value have the firſt place. Apoſ-
tles, prophets, and teachers, were all intended to inſtruct the people, to
inform them well in the things of God, and promote their ſpiritual edifi-
cation : without them, neither evangelical knowledge nor holineſs could
have been promoted. But the reſt, however fitted to anſwer the great
intentions of chriſtianity, had no ſuch immediate regard-Jo religion,
ſtrićtly ſo called. Note, God .does, and we ſhould, value things accord-
ing to their real worth ; and the uſe of things is the beſt criterion of
their real worth. Thoſe are moſt valuable, that beſt anſwer the higheſt
Such were apoſtolical powers, compared with their’s who had
only the gift of healing and miracles. What holds the laſt and loweſt
rank in this enumeration, is, diverſity of tongues. It is by itſelf the
grow cold towards each other, they will be careleſs and unconcerned for
\
moſt uſeleſs and infignificant of all theſe gifts. Healing diſeaſes, relieving
A.D. 57. *
The Praiſe of Charity.
I CORINTHIANS, XIII.
the poor, helping the ſick, have their uſe : but how vain a thing is it to
fpeak languages, if a man does it merely to amuſe or boaſt himſelf! This
may indeed raiſe the admiration, but cannot promote the edification, of
the hearers, or do them any good. And yet it is manifeſt, from ch. 14.
that the Corinthians valued themſelves exceedingly on this gift. Note,
How proper a method it is to beat down pride, to let perſons know the
true value of what they pride themſelves in It is but too common a
thing for men to value themſelves moſt on what is leaſt worth ; and it is
of great uſe to bring them to a ſober mind, by letting them know how
much they are miſtaken. (3.) The ſeveral diſtribution of theſe gifts,
not all to one, nor to every one alike. All members and officers had
not the ſame rank in the church, nor the ſame endowments; (v. 29, 30.)
Are all apoſiles 2 Are all prophets * This were to make the church a
monſter; all one, as if the body were all ear or all eye. Some are fit
for one office and employment, and ſome for another ; and the Spirit
diſtributes to every one as he will. We muſt be content with our own
rank and ſhare, if they be lower and leſs than thoſe of others. We muſt
not be conceited of ourſelves, and deſpiſe others, if we are in the
higher rank, and have greater gifts. Every member of the body is to
preſerve its own rank, and do its own office; and all are to miniſter to
one another, and promote the good of the body in general, without
envying, or deſpiſing, or neglecting, or ill-uſing, any sne particular
member. How blufſed a conſtitution were the chriſtian church, if all the
members did their duty
He cloſes this chapter with an advice, (as the generality read it,) and
a hint. [1..] An advice to covet the beſt gift, xxpiat, a rarð "paltroyz—
dona potiora, praestantiora, either the moſt valuable in themſelves, or the
moſt ſerviceable to others ; and theſe are, in truth, moſt valuable in them-
felves, though men may be apt to eſteem thoſe moſt, that will raiſe their
fame and eſteem higheſt. Thoſe are truly beſt, by which God will be
moſt honoured, and his church edified. Such gifts ſhould be moſt ear-
neſtly coveted. Note, We ſhould deſire that moſt, which is beſt, and
moſt worth. Grace is therefore to be preferred before gifts; and of
gifts, thoſe are to be preferred, which are of greateſt uſe. But ſome
read this paſſage, not as an advice, but a charge ; ºnAoors, 2^e are envious
at each other’s gifts. Ch. 13. 4. the ſame word is thus tranſlated.
You quarrel and contend about them. This they certainly did. And
this behaviour the apoſtle here reprehends, and labours to rectify. Only
of pride cometh contention. Theſe conteſts in the church of Corinth
ſprang from this original. It was a quarrel about precedency; (as
moſt quarrels among chriſtians are, with whatever pretences they are
gilded over ;) and it is no wonder that a quarrel about precedency ſhould
extinguiſh charity. When all would ſtand in the firſt rank, no wonder
if they juſtle, or throw down, or thruſt back, their brethren. Gifts may
be valued for their uſe, but they are miſchievous when made the
fuel of pride and contention. This therefore the apoſtle endeavours to
prevent, [2.] By giving them the hint of a more excellent way, that is,
of charity, of mutual love and good-will. This was the only right way
to quiet and cement them, and make their gifts turn to the advantage
and edification of the church. This would render them kind to each
other, and concerned for each other, and therefore calm their ſpirits,
and put an end to their little piques and conteſts, their diſputes about pre-
cedency. They would appear to be in the foremoſt rank, according to
the apoſtle, who had moſt of true chriſtian love. Note, True charity
is greatly to be preferred to the moſt glorious gifts. To have the heart
glow with mutual love, is vaſtly better than to glare with the moſt pom-
pous titles, offices, or powers.
CHAP. XIII.
In this chapter, the apostle goes on to shew more particularly what that
more excellent way was, of which he had just before been speaking. He
"ecommends it, I. By shewing the necessity and importance of it,
v. 1.-3. II. By giving a description of the properties and fruits,
v. 4...7., III. By shewing how much it excels the best of gifts and other
graces, by its continuance, when they shall be no longer in being, or of
any use, v. 8, to the end.
1. THOUGH I ſpeak with the tongues of men and of
angels, and have not charity, I am become as
ſounding braſs, or a tinkling cymbal. 2. And though I
have the gift of prophecy, and underſtand all myſteries,
and all knowledge; and though I have all faith, ſo that I
Vol. V. No. 99.
could remove mountains; and have not charity, I am no-
thing. 3. And though I beſtow all my goods to feed the .
poor, and though I give my body to be burned, and have
not charity, it profiteth me nothing.
Here the apoſtle ſhews what more excellent way he meant, or had in
view, in the cloſe of the former chapter, that is, charity, or, as it is com-
monly elſewhere rendered, love—&A&rn : not what is "meant by charity
in our common uſe of the word, which moſt men underſtand of alms.
giving, but love in its fulleſt and moſt extenſive meaning; true love to
God and man; a benevolent diſpoſition of mind towards our fellow-
chriſtians, growing out of fincere and fervent devotion to God. This
living principle of all duty and obedience is the more excellent way of
which the apoſtle ſpeaks ; preferable to all gifts. Nay, without this
the moſt glorious gifts are nothing, of no account to us, of no eſteem
in the fight of God. He ſpecifies, -
I. The gifts of tongues; “Though I ſpeak with the tongues of men
and of angels, and have not charity, I am become as founding braſs, or a
tinkling cymbal,” v. 1. Could a man ſpeak all the languages on earth,
and that with the greateſt propriety, elegance, or fluency; could he
talk like an angel, and yet be without charity, it would be all empty
noiſe, mere unharmonious and uſeleſs ſound, that would neither profit
nor delight. It is not talking freely, nor finely, nor learnedly, of the
things of God, that will ſave ourſelves, or profit others, if we are deſtitute
of holy love. It is the charitable heart, not the voluble tongue, that is
acceptable with God. The apoſtle ſpecifies firſt this gift, becauſe here-
upon the Corinthians ſeemed chiefly to value themſelves, and deſpiſe
their brethren.
II. Prophecy, and the underſtanding of myſteries, and all knowledge.
This without charity is as nothing, v. 2. Had a man ever ſo clear an
underſtanding of the prophecies and types under the old diſpenſation,
ever ſo accurate a knowledge of the doćtrines of chriſtianity, nay, and
this by inſpiration, from the infallible dićtates and illumination of the
Spirit of God, without charity he would be nothing; all this would ſtand
him in no ſtead. Note, A clear and deep head is of no fignification,
without a benevolent and charitable heart. It is not great knowledge
that God ſets a value upon, but true and hearty devotion and love.
III. Miraculous faith, the faith of miracles, or the faith by which per-
ſons were enabled to work miracles; Had I all faith, (the utmoſt degree
of this kind of faith,) that I could remove mountains, (or ſay to them,
“Go hence into the midſt of the ſea,” and have my command obeyed,
Mark. 11. 23.) and had no charity, I am nothing. The moſt wonder-
working faith, to which nothing is in a manner impoſſible, is itſelf nothing
without charity. Moving mountains is a great achievement in the account
of men; but one dram of charity is, in God’s account, of much greater
worth than all the faith of this ſort in the world. They may do many
wondrous works in Chriſt’s name, whom yet he will diſown, and bid
depart from him, as workers of iniquity, Matth. 7. 22. Saving faith is
ever in conjunction with charity, but the faith of miracles may be with-
Out It.
IV. The outward works of charity; Beſtowing his goods to feed the
poor, v. 3. Should all a man has be laid out in this manner, if he had no
charity, it would profit nothing. There may be an open and laviſh hand,
where there is no liberal and charitable heart. The external ačt of giving
alms may proceed from a very ill principle. Vain-glorious oſtentation,
or a proud conceit of merit, may put a man to a large expenſe this way,
who has no true love to God or men. Our doing good to others will
do none to us, if it be not well done, that is, from a principle of devotion
and charity, love to God, and good-will to men. . Note, If we leave
charity out of religion, the moſt coſtly ſervices will be of no avail to us.
If we give away all we have, while we withhold the heart from God, it
will not profit. t & º
V. Even ſufferings, and thoſe of the moſt grievous kind; “If we give
our bodies to be burnt, without charity, it profiteth nothing,” v. 3.
Should we ſacrifice our lives for the faith of the goſpel, and be burnt to
death in maintenance of its truth, this will ſtand us in no ſtead without
charity, unleſs we are animated to theſe ſufferings by a principle of true
devotion to God, and ſincere love to his church and people, and good-
will to mankind. The outward carriage may be plauſible, when the in-
viſible principle is very bad. Some men have thrown themſelves into
the fire, to procure a name and reputation among men. It is poſſible,
that the very ſame principle may have worked up ſome to reſolution enough
to die for their religion, who never heartily believed and embraced it.
4. S
A. ID. 57.
But vindicating religion at the coſt of our lives will profit nothing, if
we feel not the power of it : and true charity is the very heart and ſpirit
of religion. If we feel none of its ſacred heat in our hearts, it will profit
nothing, though we be burnt to aſhes for the truth. Note, The moſt
grievous ſufferings, the moſt coſtly ſacrifiees, will not recommend us
to God, if we do not love the brethren ; ſhould we give our own bodies
to be burnt, it would not profit us. How ſtrange a way of recommend-
ing themſelves to God are they got into, who hope to do it by burning
others, by murdering, and maſſacring, and tormenting their fellow-chriſ-
tians, or by any injurious uſage of them : My ſoul, enter not thou into
their ſecrets. If I cannot hope to recommend myſelf to God by giving
mine own body to be burnt while I have no charity, I will never
hope to do it by burning or mal-treating others, in open defiance to all
charity.
. . 4. Charity ſuffereth long, and is kind; charity envieth
not ; charity vaunteth not herſelf, is not puffed up ; 5.
Doth not behave herſelf unſeemly, ſeeketh not her own,
is not eaſily provoked, thinketh no evil; 6. Rejoiceth not
in iniquity, but rejoiceth in the truth ; 7. Beareth all
things, believeth all things, hopeth all things, endureth all
things. -
The apoſtle gives us in theſe verſes ſome of the properties and effects
of charity, both to deſcribe and commend it, that we may know whether
we have this grace; and that if we have not, we may fall in love with
what is ſo exceedingly amiable, and reſt not till we have obtained it.
It is an excellent grace, and has a world of good properties belonging to
it. As,
I. It is long ſuffering—xaxpoºvati. It can endure evil, and injury,
and provocation, without being filled with reſentment, indignation, or
revenge. It makes the mind firm, gives it power over the angry paſſions,
and furniſhes it with a perſevering patience, that ſhall rather wait and
wiſh for the reformation of a brother, than fly out in reſentment of his
condućt. It will put up with many ſlights and neglects from the perſon
it loves, and wait long to ſee the kindly effe&ts of ſuch patience on him.
II. It is kind—xpzarets rai. It is benign, bountiful; it is courteous
and obliging. The law of kindneſs is in her lips ; her heart is large, and
her hand open. She ſeeks to be uſeful ; and not only ſeizes on oppor-
tunities of doing good, but ſearches for them. This is her general cha-
raćter. She is patient under injuries, and apt and inclined to do all good
offices in her power. And under theſe two generals all the particulars
of the charaćter may be reduced. -
III. Charity ſuppreſſes envy ; It envieth not ; it is not grieved at the
good of others; neither at their gifts nor at their good qualities, their
honours, or their eſtates. If we love our neighbour, we ſhall be ſo far
from envying his welfare, or being diſpleaſed with it, that we ſhall ſhare
in it, and rejoice at it. His bliſs and ſatisfaction will be an addition to
our’s, inſtead of impairing or leſſening it. This is the proper effect of
kindneſs and benevolence : envy is the effect of ill-will. The proſperity
of thoſe to whom we wiſh well, can never grieve us; and the mind which
is bent on doing good to all, can never wiſh ill to any.
IV. Charity ſubdues pride and vain-glory; It vaunteth not itſelf, is not
puffed up ; is not bloated with ſelf-eonceit, does not ſwell upon its acqui-
fitions, nor arrogate to itſelf that honour, or power, or reſpect, which
does not belong to it. It is not inſolent, apt to deſpiſe others, or trample
on them, or treat them with contempt and ſcorn. Thoſe who are ani-
mated with a principle of true brotherly love, will in honour prefer one
another, Rom. 12. 10. They will do nothing out of a ſpirit of conten-
tion, or “vain-glory, but in lowlineſs of mind will eſteem others better
than themſelves,” Philip. 2. 3. True love will give us an eſteem of our
brethren, and raiſe our value for them ; and this will limit our eſteem of
ourſelves, and prevent the tumours of ſelf-conceit and arrogance. Theſe
ill qualities can never grow out of tender affection for the brethren, or
a diffuſive benevolence. The word rendered in our tranſlation, vaunteth
itſelf, bears other fignifications; nor is the proper meaning, as I can find,
ſettled ; but in every ſenſe and meaning, true charity ſtands in oppoſition
to it. The Syriac renders it, non tumułtuatur—does not raiſe tumulls
and diſturbances. Charity calms the angry paſſions, inſtead of raiſing
them. Others render it, “Non perperam et perverſe agit—It does not
aćt infidiouſly with any,” ſeek to inſnare them, not teaſe them with
needleſs importunities and addreſſes. It is not froward, nor ſtubborn
I coRINTHIANS, XIII.
The Praiſe of Charity.
and untraćtable, nor apt to be croſs and contradićtory. Some underſtand
it of diſſembling and flattery, when a fair face is put on, and fine words
ſaid, without any regard to truth, or intention of good. Charity abhors
ſuch falſehood and flattery. Nothing is commonly more pernicious, nor
apt to croſs the purpoſes of true love and good-will. *
V. Charity is careful not to paſs the bounds of decency; oãx &axnuovs?
—it behaveth not unſeemly ; it does nothing indecorous, nothing that
in the common account of men is baſe or vile. It does nothing out of
place or time; but behaves towards all men, as becomes their rank and
our’s ; with reverence and reſpect to ſuperiors, with kindneſs and con-
deſcenſion to inferiors, with courteſy and good-will towards all men.
It is not for breaking order, confounding ranks, bringing all men on a
level; but for keeping up the diſtinčtion God has made between men,
and ačting decently in its own ſtation, and minding its own buſineſs,
without taking upon it to mend, or cenſure, or deſpiſe, the condućt of
others. Charity would do nothing that miſbecomes it.
VI. Charity is an utter enemy to ſelfiſhneſs; ſeeketh not its own ; does
not inordinately deſire or ſeek its own praiſe, or honour, or profit, or
pleaſure. Indeed ſelf-love, in ſome degree, is natural to all men, enters
into their very conſtitution. And a reaſonable love of ſelf is by our
Saviour made the meaſure of our love to others, that charity which is
here deſcribed, Thou shall love thy neighbour as thyself. The apoſtle does
not mean, that charity deſtroys all regard to ſelf; he does not mean,
that the charitable man ſhould never challenge what is his own, but
utterly neglect himſelf and all his interetts. Charity muſt then root up
that principle which is wrought into our nature. But charity never ſeeks
its own to the hurt of others, or with the negle&t of others. It many
times negle&ts its own for the ſake of others ; prefers their welfare, and
ſatisfaction, and advantage, to its own ; and it ever prefers the weal of
the public, of the community, whether civil or eccleſiaſtical, to its pri-
vate advantage. It would not advance, or aggrandize, or enrich, or
gratify itſelf, at the coſt and damage of the public. -
VII. It tempers and reſtrains the paſſions. Où Topoãºssroºv—is not ex-
aſperated. It correóts a ſharpneſs of temper, ſweetens and ſoftens the
mind, ſo that it does not ſuddenly conceive, nor long continue, a vehe
ment paſſion. Where the fire of love is kept in, the flames of wrath will
not eaſily kindle, nor long keep burning. Charity will never be angry
without a cauſe, and will endeavour to confine the paſſions within pro-
per limits, that they do not exceed the meaſure that is juſt, either in de-
gree or duration. Anger cannot reſt in the boſom where love reigns.
It is hard to be angry with thoſe we love, but very eaſy to drop our re-
ſentments, and be reconciled. w
VIII. Charity thinks no evil. It cheriſhes no malice, nor gives way
to revenge : ſo ſome underſtand it. . It is not ſoon, nor long angry; it
is never miſchievous, nor inclined to revenge ; does not ſuſpect evil of
others, où Aoyiğral rô xxxy—it does not reaſon out evil, charge guilt upon
them by inference and inuendo, when nothing of this fort appears open.
True love is not apt to be jealous and ſuſpicious; it will hide faults that
appear, and draw a veil over them, inſtead of hunting and raking out
thoſe that lie covered and concealed : it will never indulge ſuſpicion
without proofs, but rather will incline to darken and diſbelieve evidence
againſt the perſon it affe&ts. It will hardly give into an ill opinion of
another, and it will do it with regret and relunétance when the evidence
cannot be refifted ; hence it will never be forward to ſuſpe&t ill, and rea-
ſon itſelf into a bad opinion upon mere appearances, or give way to ſuſ.
picion without any. It will not make the worſt conſtruction of things,
but put the beſt face that it can on circumſtances that have no good ap-
pearance. -
IX. The matter of its joy and pleaſure is here ſuggeſted : I. Nega-
tively ; It rejoiceth not in iniquity; it takes no pleaſure in doing injury
or hurt to any ; it thinks not evil of any, without very clear proof; it
wiſhes ill to none; much leſs will it hurt or wrong any ; and leaſt of all
make this the matter of its delight, rejoicing in doing harm and miſchief.
Nor will it rejoice at the faults and failings of others, and triumph over
them ; either out of pride or ill-will, becauſe it will ſet off its own excel-
lencies, or gratify its ſpite. The fins of others are rather the grief of a
charitable ſpirit, than its ſport or delight; they will touch it to the
quick, and ſtir all its compaſſion, but can give it no entertainment. It
is the very height of malice, to take pleaſu e in the miſery of a fellow.
creature. And is not falling into fin the greateſt calamity that can be-
fall one How inconfiſtent is it with chriſtian charity, to rejoice at ſuch.
fall ! 2. Affirmatively ; It rejoiceth in the truth ; is glad of the ſucceſs.
of the goſpel, commonly called the truth, by way of emphaſis, in the
New Teſtament; and rejoices to ſee men moulded into an evangelical
A. D. 57.
The Praiſe of Charity.
1 CORINTHIANs, XIII.
temper by it, and made good. It takes no pleaſure in their fins, but is
highly delighted to ſee them do well, to approve themſelves men of pro-
bity and integrity. It gives it much ſatisfaction to ſee truth and juſtice
prevail among men, innocency cleared, and mutual faith and º eſta-
bliſhed, and to ſee piety and true religion flouriſh. *
X. It beareth all things, it endureth all things, Trávra, a révet, mºvra.
ºrogiyet. Some read the firſt, covers all things. So the original alſo
ſignifies. Charity will cover a multitude offins, 1 Pet. 4.8. It will
draw a veil over them, as far as it can in confiſtence with duty. It is not
for blazing and publiſhing the faults of a brother, till duty manifeſtly de-
mands it. Neceſſity only can extort this from the charitable mind.
Though ſuch a man be free to tell his brother his faults in private, he is
very unwilling to expoſe him by making them public. Thus we do by
our own faults, and thus charity would teach us to do by the faults of
others; not publiſh them to their ſhame and reproach, but cover them
from public notice as long as we can, and be faithful to God and to
others. Or, it beareth all things ; will paſs by and put up with injuries,
without indulging anger, or cheriſhing revenge ; will be patient upon
provocation, and long patient, 7&vro Šropiys ; holds firm, though it be
much ſhocked, and borne hard upon ; ſuſtains all manner of injury and
ill uſage, and bears up under it, ſuch as curſes, contumacies, ſlanders,
priſon, exile, bonds, torments, and death itſelf, for the ſake of the inju-
rious, and of others ; and per ſeveres in this firmneſs. Note, What a
fortitude and firmneſs fervent love will give the mind I What cannot a
lover endure for the beloved, and for his ſake How many ſlights and
injuries will he put up with ! How many hazards will he run, and how
many difficulties encounter |
XI. Charity believes and hopes well of others ; believeth all things,
hopeth all things. Indeed, charity does by no means deſtroy prudence,
and, out of mere fimplicity and fillineſs, believe every word, Prov. 14, 17.
Wiſdom may dwell with love, and charity be cautious. But it is apt to
believe well of all, to entertain a good opinion of them when there is no
appearance to the contrary; nay, to believe well when there may be
ſome dark appearances, if the evidence of ill be not clear. All charity
is full of candour, apt to make the beſt of every thing, and put on it the
beſt face and appearance : it will judge well, and believe well, as far as it
can with any reaſon ; and will rather ſtretch its faith beyond appearances
for the ſupport of a kind opinion ; but it will go into a bad one with the
utmoſt reluctance, and fence againſt it as much as it fairly and honeſtly
can. And when, in ſpite of inclination, it cannot believe well of others,
it will yet hope well, and continue to hope as long as there is any ground
for it. It will not preſently conclude a cafe defperate, but wiſhes the
amendment of the worſt of men, and is very apt to hope for what it
wiſhes. How well-natured and amiable a thing is chriſtian charity
How lovely a mind is that which is tinétured throughout with ſuch be-
nevolence, and has it diffuſed over its whole frame ! Happy the man who
has this heavenly fire glowing in his heart, flowing out of his mouth, and
diffuſing its warmth over all with whom he has to do How lovely a
thing would chriſtianity appear to the world, if thoſe who profeſs it
were more a&tuated and animated by this divine principle, and paid a due
regard to a command on which its bleſſed Author laid a chief ſtreſs
“A new commandment give I to you, that ye love one another ; as I
have loved you, that ye alſo love one another,” John 13. 34. By this
shall all men know that ye are my disciples, v. 35. Bleſſed Jeſus ! how
few of thy profeſſed diſciples are to be diſtinguiſhed and marked out by
this chara&teriſtic
8. Charity never faileth: but whether there be prophe-
cies, they ſhall fail; whether there be tongues, they ſhall
ceaſe ; whether there be knowledge, it ſhall vaniſh away.
9. For we know in part, and we propheſy in part, 10.
But when that which is perfeót is come, then that which
is in part ſhall be done away. I 1. When I was a child, I
ſpake as a child, I underſtood as a child, I thought as a
child; but when I became a man, I put away childiſh
things, 12. For now we ſee through a glaſs, darkly ; but
then face to face : now I know in part ; but then ſhall I
know even as alſo I am known. 13. And now abide
faith, hope, charity, theſe three ; but the greateſt of theſe
is charity.
Here the apoſtle goes on to commend charity, and ſhew how much
preferable it is to the gifts on which the Corinthians were ſo apt to pride
themſelves, to the utter neglect, and almoſt extinétion, of charity. This
he makes out, - * *
I. From its longer continuance and duration ; Charity never faileth.
It is a permanent and perpetual grace, laſting as eternity; whereas the
extraordinary gifts on which the Corinthians valued themſelves, were of
a ſhort continuance. They were only to edify the church on earth, and
that but for a time, not during its whole continuance in this world ; but
in heaven would be all ſuperſeded, which yet is the very ſeat and element
of love. Prophecy must fail, that is, either the predićtion of things to
come, (which is its moſt common ſenſe,) or the interpretation of ſcrip-
ture by immediate inſpiration. Tongues will cease, that is, the miraculous
power of ſpeaking languages without learning them. There will be but
one language in heaven. There is no confuſion of tongues in the region
of perfect tranquillity. And knowledge will vanish away. Not that, in
the perfeót ſtate above, holy and happy ſouls ſhall be unknowing, igno-
rant : it is a very poor happineſs, that can confiſt with utter ignorance.
The apoſtle is plainly ſpeaking of miraculous gifts, and therefore of
knowledge to be had out of the common way; (ſee ch. 14.6.) a know-
ledge of myſteries ſupernaturally communicated. Such knowledge was
to vaniſh away. Some indeed underſtand it of common knowledge ac-
quired by inſtruction, taught and learnt. This way of knowing is to
vaniſh away, though the knowledge itſelf, once acquired, will not be loſt.
But it is plain that the apoſtle is here ſetting the grace of charity in op-
poſition to ſupernatural gifts. And it is more valuable, becauſe more
durable; it ſhall laſt, when they ſhall be no more ; it ſhall enter into
heaven, where they will have no place, becauſe they will be of no uſe;
though, in a ſenſe, even our common knowledge may be ſaid to ceaſe in
heaven, by reaſon of the improvement that will then be made in it. The
light of a candle is perfeótly obſcured by the ſun ſhining in its ſtrength.
II. He hints, that theſe gifts are adapted only to a ſtate of imperfec-
tion ; We know in part, and we propheſy in part, v. 9. Our beſt know-
ledge and our greateſt abilities are at preſent like our condition, narrow
and temporary. Even the knowledge they had by inſpiration was but
in part. How little a portion of God, and the unſeen world, was heard
even by apoſtles and inſpired men How much ſhort do others come of
them But theſe gifts were fitted to the preſent imperfeót ſtate of the
church, valuable in themſelves, but not to be compared with charity, be-
cauſe they were to periſh with the imperfeótions of the church, nay, and
long before, whereas charity was to laſt for ever.
III. He takes occaſion hence, to ſhew how much better it will be
with the church hereafter than it can be here. A ſtate of perfeótion is
in view ; (v. 10.) “When that which is perfeót is come, then that
which is in part ſhall be done away.” When the end is once attained,
the means will of courſe be aboliſhed. There will be no need of tongues,
and prophecy, and inſpired knowledge, in a future life, becauſe then the
church will be in a ſtate of perfeótion, complete both in knowledge and
holineſs. God will be known then clearly, and in a manner by intuition,
and as perfeótly as the capacity of glorified minds will allow ; not by,
ſuch tranſient glimpſes, and little portions, as here. The difference be-,
tween theſe two ſtates is here pointed at in two particulars; 1. The
preſent ſtate is a ſtate of childhood, the future that of manhood; When
I was a child, I spake as a child, (that is, as ſome think, ſpake with
tongues,) I understood as a child; Øpévovy—ſapiebam, (that is, “...I pro-
pheſied, I was taught the myſteries of the kingdom of heaven, in ſuch an
extraordinary way as manifeſted I was not out of my childiſh ftate,”)
I thought, or reaſoned, iaoyićpany, as a child - but when I became a man,
I put away childish things. Such is the difference between ealth and
heaven. What narrow views, what confuſed and indiſtinét notions of
things, have children, in compariſon of grown men! And hºw naturally
do men, when reaſon is ripened and matured, deſpiſe and relinquiſh their
infant thoughts, put them away, rejećt them, eſteem them as nothing !
Thus ſhall we think of our moſt valued gifts and acquiſitions in this
world, when we come to heaven. We ſhall deſpiſe our childiſh folly,
in priding ourſelves in ſuch things when we are grown up to men in
Chriſt. 2. Things are all dark and confuſed now, in compariſon of
what they will be hereafter ; Now we ſee through a glaſs darkly, (#y wiyſ-
year, in a riddle,) then face to face; now we know in part, but then we
shall know as we are known. Now we can only diſcern things at a great
diſtance, as through a teleſcope, and that involved in clouds and obſcu-
rity ; but hereafter the things to: be known, will be near and obvious,
|open to our eyes; and our knowledge will be free from all obſcurity
and error. God is to be ſeen face to face; and we are to know him, as
| we are known by him ; not indeed as 'Perfectly, but in ſome ſenſe in the
A. D. 57.
ſame manner. We are known to him by mere inſpection; he turns his
eye towards us, and ſees, and ſearches throughout. We ſhall then fix
our eye on him, and see him as he is, 1 John 3. 2. We ſhall know how
we are known, enter into all the myſteries of divine love and grace. O
glorious change . To paſs from darkneſs to light, from clouds to the
clear ſunſhine of our Saviour’s face, and in God’s own light to ſee light !
Pſ. 36.9. Note, It is the light of heaven only, that will remove all
clouds and darkneſs from the face of God. It is at beſt but twilight
while we are in this world; there it will be perfeół and eternal day.
IV. To ſum up the excellencies of charity, he prefers it not only to
gifts, but to other graces, to faith and hope; (v. 13.) “And now
abide faith, hope, and charity; but the greateſt of theſe is charity.”
True grace is much more excellent than any ſpiritual gifts whatever.
And faith, hope, and love, are the three principal graces, of which cha-
rity is the chief, being the end to which the other two are but means.
This is the divine nature, the ſoul’s felicity, or it is complacential reſt in
God, and holy delight in all his ſaints. And it is everlaſting work, when
faith and hope ſhall be no more. Faith fixes on the divine revelation, and
aſſents to that : hope faſtens on future felicity, and waits for that ; and
in heaven, faith will be ſwallowed up of viſion, and hope in fruition.
There is no room to believe and hope, when we ſee and enjoy. But love
faſtens on the divine perfeótions themſelves, and the divine image on the
creatures, and our mutual relation both to God and them. Theſe will
all ſhine forth in the moſt glorious ſplendor in another world, and there
will love be made perfect; there we ſhall perfeótly love God, becauſe he
will appear perfeótly amiable for ever, and our hearts will kindle at the
fight, and glow with perpetual devotion. And there ſhall we perfectly
love one another, when all the ſaints meet there, when none but ſaints
are there, and ſaints made perfeót. O bleſſed ſtate How much ſur-
paſſing the beſt below ! O amiable and excellent grace of charity How
much does it exceed the moſt valuable gift, when it outſhines every grace,
and is the everlaſting conſummation of them . When faith and hope are
at an end, true charity will burn for ever with the brighteſt flame. Note,
They border moſt upon the heavenly ſtate and perfeótion, whoſe hearts
are fulleſt of this divine principle, and burn with the moſt fervent charity.
It is the ſureſt offspring of God, and bears his faireſt impreſſion. For
God is Love, 1 John 4. 8, 16. And where God is to be ſeen as he is,
and face to face, there charity is in its greateſt height; there, and there
only, will it be perfeółed.
CHAP. XIV.
In this chapter, the apostle directs them about the use of their spiritual gifts,
préferring those mos!, that are best, and fitted to do the greatest good.
I. He begins with adviſing them of all spiritual gifts to prefer prophesy.
ing, and shews that this is much better than speaking with tongues, v. 1..5.
II. He goes on to shew them how unprofitable the foreign languages
were, and useless to the church ; it is like piping in one tone, like sound-
ing a trumpet without any certain note, like talking gibberish ; whereas
gifts should be used for the good of the church, v. 6... 14. III. He ad-
vises that worship should be celebrated, so that the most ignorant might
understand, and join in prayer and praise, and preſſes the advice by his
own eacample, v. 15...20. IV. He informs them, that tongues were a
Jign for unbelievers, rather than those that believe ; and represents the
advantage ºf prophecy above speaking with tongues, from the different
suggestions they would give to the mind of an unbeliever coming into
their aſſemblies, v. 21...25. W. He blames them for the disorder and
confuſion they had brought into the assembly, by their vanity and ostenta-
I CORINTHIANS, XIV.
tion of their gifts, and directs them about iſng the gifts, both of tongues
and prophecy, v. 26.33. , VI. He forbids women speaking in the
church ; and closes this subject, by requiring them to perform every
thing in the public worship with order and decency, v. 34, to the end.
1. Fºllº after charity, and deſire ſpiritual gifts;
but rather that ye may propheſy. 2. For he that
ſpeaketh in an unknown tongue, ſpeaketh not unto men,
but unto God: for no man underſtandeth him ; howbeit
in the Spirit he ſpeaketh myſteries. 3. But he that pro-
pheſieth ſpeaketh unto men to edification, and exhortation,
and comfort. 4. He that ſpeaketh in an unknown tongue
edifieth himſelf; but he that propheſieth edifieth the
church. 4. I would that ye all ſpake with tongues, but
Hints relative to ſpiritual Gifts.
rather that ye propheſied : for greater is he that prophe-
ſieth than he that ſpeaketh with tongues, except he inter-
pret, that the church may receive edifying.
The apoſtle, in the foregoing chapter, had himſelf preferred, and ad-
viſed the Corinthians to prefer, chriſtian charity to all ſpiritual gifts.
Here he teaches them, among ſpiritual gifts, which they ſhould prefer,
and by what rules they ſhould make compariſon. He begins the
chapter, - w
I. With an exhortation to charity; (v. 1.) Follow after charity, pur-
ſue it. The original, 31&vers, when ſpoken of a thing, fignifies a fingular
concern to obtain it; and is commonly taken in a good and laudable
ſenſe. It is an exhortation to obtain charity, to get this excellent diſ-
poſition of mind upon any terms, whatever pains or prayers it may coſt :
as if he had ſaid, “In whatever you fail, ſee you do not miſs of this;
the principal of all graces is worth your getting at any rate.”
II. He directs them which ſpiritual gift to prefer, from a principle of
charity; “Deſire ſpiritual gifts, but rather that ye may propheſy, or chiefly
that you may propheſy.” While they were in cloſe purſuit of charity,
and made this chriſtian diſpoſition their chief ſcope, they might be zeal-
ous of ſpiritual gifts, be ambitious of them in ſome meaſure, but eſpecially
of propheſying, that is, of interpreting ſcripture. This preference would
moſt plainly diſcover that they were indeed upon ſuch purſuit, that they
had a due value for christian charity, and were intent upon it. Note,
Gifts are fit obječts of our deſire and purſuit, in ſubordination to grace
and charity. That ſhould be ſought firſt, and with greatest earneſtneſs,
which is most worth.
III. He aſſigns the reaſons of this preference. And it is remarkable
here, that he only compares propheſying with ſpeaking with tongues. It
ſeems, this was the gift on which the Corinthians principally valued
themſelves. This was more oftentatious than the plain interpretation of
ſcripture; more fit to gratify pride, but leſs fit to purſue the purpoſes of
chriſtian charity ; it would not equally edify, or do good to, the ſouls of
men. For, -
1. He that ſpake with tongues, muſt wholly ſpeak between God and
himſelf; for whatever myſteries might be communicated in his language,
none of his own countrymen could underſtand them, becauſe they did
not underſtand the language, v. 2. Note, What cannot be underſtood,
can never edify. No advantage can be reaped from the moſt excellent
diſcourſes, if delivered in unintelligible language, ſuch as the audience
can neither ſpeak nor underſtand ; but he that propheſies, ſpeaks to the
advantage of his hearers; they may profit by his gift. Interpretation
of ſcripture will be for their edification; they may be exhorted and com-
forted by it, v. 3. And indeed theſe two muſt go together. Duty is
the proper way to comfort; and they that would be comforted, muſt
bear being exhorted.
2. He that ſpeaks with tongues, may edify himſelf, v. 4. He muſt
underſtand, and be affected with, what he ſpeaks; and ſo every miniſter
ſhould ; and he that is moſt edified himſelf, is in the diſpoſition and fit-
neſs to do good to others, by what he ſpeaks ; but he that ſpeaks with
tongues or language unknown, can only edify himſelf; others can reap
no benefit from his ſpeech. Whereas the end of ſpeaking in the church
is to edify the church, (v. 4.) to which propheſying, or interpreting
ſcripture by inſpiration, or otherwiſe, is immediately adapted. Note,
That is the beſt and most eligible gift, which best anſwers the purpoſes
of charity, and does most good; not that which can edify ourſelves only,
but that which will edify the church. Such is propheſying, or preach-
ing, and interpreting ſcripture, compared with ſpeaking in an unknown
tongue.
Indeed, no gift is to be deſpiſed, but the best are to be preferred. I
could wish, ſays the apostle, that ye all spake with tongues, but rather that
| ye prophesied, v. 5. Every gift of God is a favour from God, and may
be improved for his glory, and as ſuch is to be valued and thankfully re-
ceived ; but then thoſe are to be most valued, that are most uſeful.
“Greater is he that propheſieth than he that ſpeaketh with tongues, un-
leſs he interpret, that the church may receive edifying,” v. 5. Benevo-
lence makes a man truly great. It is more blessed to give than to receive.
And it is true magnanimity to study and ſeek to be uſeful to others, ra-
ther than to raiſe their admiration, and draw their esteem. Such a man
has a large ſoul, copious and diffuſed in proportion to his benevolence,
and bent of mind for public good. Greater is he who interprets ſcrip-
ture to edify the church, than he who ſpeaks tongues to recommend him-
ſelf. And what other end he who ſpake with tongues could have, unleſs
I CORINTHIANS, XIV.
Hints relative to ſpiritual Gifts.
he interpreted what he ſpake, is not eaſy to ſee. Note, That makes most
for the honour of a minister, which is most for the chºirch’s edification,
not that which ſhews his gifts to most advantage. He acts in a narrow
fphere, while he aims at himſelf; but his ſpirit and charaćter increaſe in
proportion to his uſefulneſs, I mean his own intention and endeavours to
be uſeful. - - ſ
& *
6. Now, brethren, if I come unto you ſpeaking with
tongues, what ſhall I profit you, except I ſhall ſpeak to
you, either by revelation, or by knowledge, or by prophe-
fying, or by doćtrine 7. And even things without life
giving ſound, whether pipe or harp, except they give a
diſtinétion in the ſounds, how ſhall it be known what is
piped or harped P 8. For if the trumpet give an uncertain
found, who ſhall prepare himſelf to the battle 2 9. So
likewiſe ye, except ye utter by the tongue words eaſy to
be underſtood, how ſhall it be known what is ſpoken 2 For
ye ſhall ſpeak unto the air. 10. There are, it may be ſo
many kinds of voices in the world, and none of them is
without ſignification. 11. Therefore, if I know not the
meaning of the voice, I ſhall be unto him that ſpeaketh, a
barbarian ; and he that ſpeaketh ſhall be a barbarian unto
me. 12. Even ſo ye, for as much as ye are zealous of
ſpiritual gifts, ſeek that ye may excel to the edifying of
the church. 13. Wherefore, let him that ſpeaketh in an
tinknown tongue, pray that he may interpret. 14. For if
I pray in an unknown tongue, my ſpirit prayeth, but my
underſtanding is unfruitful.
In this paragraph he goes on to ſhew how vain a thing that ostenta-
tion of ſpeaking unknown and unintelligible language must be. It was
altogether unedifying and unprofitable; (v. 6.), “If I come to you
ſpeaking with tongues, what will it profit you, unleſs I ſpeak to you by
revelation, or by knowledge, or by propheſying, or by doćtrine º’” It
would fignify nothing to utter any of theſe in an unknown tongue. An
apostle, with all his furniture, could not edify, unleſs he ſpake to the ca.
pacity of his hearers. New revelations, the most clear explications of
old ones, the most inſtructive diſcourſes in themſelves, would be unpro-
fitable in a language not understood. Nay, interpretations of ſcripture,
made in an unknown tongue, would need to be interpreted over again,
before they could be of any uſe. This he illustrates by ſeveral alluſions.
1. To a pipe and a harp playing always in one tone. Of what uſe can
this be to thoſe who are dancing 2 If there be no diſtinétion of ſounds,
how ſhould they order their steps or motions 2 Unintelligible language
is like piping or harping, without diſtinétion of ſounds : it gives no more
dire&tion how a man ſhould order his converſation, than a pipe with but
one stop, or a harp with but one string, can direct a dancer how he
ſhould order his steps, v. 7. 2. To a trumpet giving an uncertain
sound, 33,20, pavy, a ſound not manifest ; either not the proper ſound
for the purpoſe, or not diſtinét enough to be diſcerned from every other
found. If, instead of ſounding an onſet, it ſounded a retreat, or ſounded
one knew not what, who would prepare for the battle 2 To talk in an
unknown language in a christian aſſembly, is altogether as vain and to no
purpoſe, as for a trumpet to give no certain ſound in the field or day of
battle. The army in one caſe, and the congregation in the other, must
be all in ſuſpenſe, and at a perfeót nonplus. To ſpeak words that have
no fignificancy to thoſe who hear them, is to leave them ignorant of what
is ſpoken ; it is ſpeaking to the air, v. 9. Words without a meaning
can convey no notion or inſtruction to the mind ; and words not under-
ſtood, have no meaning with thoſe who do not understand them : to talk
to them in ſuch language, is to waste our breath. 3. He compares the
ſpeaking in an unknown tongue to the gibberiſh of barbarians. There
are, as he ſays, (v. 10.) many kinds of voices in the world, none of which
are without their proper fignification. This is true of the ſeveral lan-
guages ſpoken by ſeveral nations. All of them have their proper figui-
fication. Without this they would be ºval & payoi-a voice and no voice.
For that is no language, nor can anſwer he end of ſpeaking, which has
no meaning. But whatever proper fig":fication the words of any lan-
guage may have in themſelves, and to thoſe who underſtand them, they |
Vol. V. No. 100.
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|
are perfect gibberiſh to men of another language, who underſtand them
not. In this caſe, ſpeaker and hearers are barbarians to each other,
v. II: They talk and hear only ſounds without ſenſe; for this is to be
a barbarian. For this, ſays the polite Ovid, when baniſhed into Pontus,
Barbarus hic ego ſum, quia,non intelligor ulli–
I am a barbarian here; none underſtand me.
To ſpeak in the church in an unknown tongue, is to talk gibberiſh; it
is to play the barbarian ; it is to confound the audience, inſtead of in-
ftructing them ; and for this reaſon utterly vain and unprofitable.
The apoſtle, having thus eſtabliſhed his point, in the two next verſes
applies it 3 (1.) By adviſing them to be chiefly defirous of thoſe gifts
that were moſt for the church’s edification, v. 12. “ Foraſmuch as 'you
are zealous of ſpiritual gifts, this way it will become commendable zeal;
be zealous to edify the church, to promote chriſtian knowledge and prac-
tice ; and covet thoſe gifts moſt, that will do the beſt ſervice to men's
fouls.”. This is the great rule he gives; which, (2.) He applies to the
matter in hand, that, if they did ſpeak a foreign language, they ſhould
beg of God the gift of interpreting it, v. 13. That theſe were different
gifts, ſee ch. 12, 10. They might ſpeak and underſtand a foreign lan-
guage, who could not readily tranſlate it into their own ; and yet was
this neceſſary to the church’s edification; for the church muſt under-
ſtand, that it might be edified ; which yet it could not do, till the for
reign language was tranſlated into its own. Let him therefore pray for
the gift of interpreting what he ſpeaks in an unknown tongue; or ra-
ther covet and aſk of God the gift of interpreting, than of ſpeaking in
a language that needs interpretation, this being moſt for the church's
benefit, and therefore among the gifts that excel; vide v. 12. Some
underſtand it, “Let him pray ſo as to interpret what he utters in prayer,
a language unintelligible without it.” The ſum is, that they ſhould
perform all religious exerciſes in their aſſemblies, ſo that all might join in
them, and profit by them. (3.) He enforces this advice with a proper
reaſon, that, if “he prayed in an unknown tongue, his ſpirit might
pray,” that is, a ſpiritual gift might be exerciſed in prayer, or his own
mind might be devoutly engaged, but his understanding would be unfruit-
jul, (v. 14.) that is, the ſenſe and meaning of his words would be un-
fruitful ; he would not be underſtood, northerefore would others join
with him in his devotions. Note, It ſhould be the concern of ſuch as
pray in public, to pray intelligibly, not in a foreign language, nor in a
language, that, if it be not foreign, is above the level of his audience.
Language that is moſt obvious and eaſy to be underſtood, is the moſt
proper for devotions, and other religious exerciſes.
15. What is it then I will pray with the ſpirit, and I
will pray with the underſtanding alſo: I will ſing with the
ſpirit, and I will ſing with the underſtanding alſo. 16.
Elſe when thou ſhalt bleſs with the ſpirit, how ſhall he
that occupieth the room of the unlearned, ſay Amen at
at thy giving thanks, ſeeing he underſtandeth not what
thou ſayeſt? 17. For thou verily giveſt thanks well, but
the other is not edified. 18. I thank my God, I ſpeak
with tongues more than ye all : 19. Yet in the church I
had rather ſpeak five words with my underſtanding, that
by my voice I might teach others alſo, than ten thouſand
words in an unknown tongue. 20. Brethren, be not chil-
dren in underſtanding: howbeit, in malice be ye children,
but in underſtanding be men.
The apoſtle here ſums up the argument hitherto, and, -
I. Directs them how they ſhould fing and pray in public ; (v. 15.)
“What is it then I will pray with the ſpirit, and I will pray with the
underſtanding alſo. I will fing with the ſpirit,” &c. He does not for-
bid their praying or finging under a divine. afflatus, or when they were
inſpired for this purpoſe, or had ſuch a ſpiritual gift commuuicated to
them ; but he would have them, perform both, ſo as to be underſtood by
others, that others might join with them. Note, Public worſhip ſhould
be performed fo as to be underſtood.
II. He enforces the argument with ſeveral reaſons.
1. That otherwiſe the unlearned could not ſay Amen to their prayers
or thankſgivings ; could not join in the worſhip, for they did not under-
&
A. D. 57.
ſtand it, v. 16. He who fills up or occupies the place of the unlearned,
that is, as the ancients interpret it, the body of the people, who, in moſt
chriſtian aſſemblies, are illiterate; how ſhould they ſay 4men to prayers
in an unknown tongue? How ſhould they declare their conſent and con-
currence. This is ſaying Amen, So be it. God grant the thing we have
requested ; or, We join in the confeſſion that has been made of fin, and
in the acknowledgment that has been made of divine mercies and fa-
vours. This is the import of ſaying Amen. All ſhould ſay 4men in-
wardly ; and it is not improper to teſtify this inward concurrence in pub-
lic prayers and devotions, by an audible Amen. The ancient chriſtians
ſaid Amen aloud. Wide Juſt. Mart. apol. 2. prope fin. Now, how ſhould
the people ſay Amen to what they did not underſtand? Note, There can
be no concurrence in thoſe prayers that are not underſtood. The inten-
tion of public devotions is, therefore, entirely deſtroyed, if they be per-
formed in an unknown tongue. He who performs, may pray well, and
give thanks well, but not in that time and place, becauſe others are not,
cannot be, edified (v. 17.) by what they underſtand not.
2. He alleges his own example, to make the greater impreſſion. Con-
cerning which, obſerve, (1.) That he did not come behind any of them
in this ſpiritual gift ; “I thank my God, I ſpeak with tongues more than
gye all ; (v. 18.) not only more than any fingle perſon among you, but
more than all together.” It was not envy at their better furniture, that
made Paul depreciate what they ſo highly valued, and ſo much vaunted
of; he ſurpaſſed them all in this very gift of tongues, and did not vilify
their gift becauſe he had it not. The ſpirit of envy is too common in
the world. But the apoſtle took care to guard againſt this miſconſtruc-
tion of his purpoſe, by letting them know there was more ground for
them to envy him upon this head, than for him to envy them. Note,
When we beat down men’s unreaſonable value for themſelves, or any of
their poſſeſſions or attainments, we ſhould let them ſee, if poſſible, that
this does not proceed from an envious and grudging ſpirit. We miſs
our aim, if they can fairly give our condućt this invidious turn. Paul
could not be juſtly cenſured or ſuſpected for any ſuch principle in this
whole argument. He ſpake more languages than they all. Yet, (2.)
He had rather ſpeak five words with understanding, that is, ſo as to be un-
derſtood, and inſtruct and edify others, than ten thouſand words in an un-
known tongue, v. 19. He was ſo far from valuing himſelf upon talking
languages, or making oſtentation of his talents of this kind, that he had
rather ſpeak five intelligible words, to benefit others, than make a thou-
ſand, ten thouſand fine diſcourſes, that would do no one elſe any good,
I CORINTHIANS, XIV.
becauſe they did not underſtand them. Note, A truly chriſtian miniſter
will value himſelf much more upon doing the leaſt ſpiritual good to men’s
fouls, than upon procuring the greateſt applauſe and commendation to
himſelf. This is true grandeur and nobleneſs of ſpirit; it is ačting up
to his chara&ter; it is approving himſelf the ſervant of Chriſt, and not a |
vaſſal to his own pride and vanity. * @
|
|
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3. He adds a plain intimation, that the fondneſs they diſcovered for
this gift, was but too plain an indication of the immaturity of their judg- |
ment ; “ Brethren, be not children in underſtanding ; in malice be ye
children, but in underſtanding be men,” v. 20. Children are apt to be
ſtruck with novelty and ſtrange appearances. They are taken with an
outward ſhew, without inquiring into the true nature and worth of things.
Do not you act like them, and prefer noiſe and ſhew to worth and ſub-
Ítance; ſhew a greater ripeneſs of judgment, and ačt a more manly part ;
be like children in nothing but an innocent and inoffenſive diſpoſition. A
double rebuke is couched in this paſſage, both of their pride upon ac-
count of their gifts, and their arrogance and haughtineſs towards each
other, and the contests and quarrels proceeding from them. Note,
Christians ſhould be harmleſs and inoffenſive as children, void of all guile
and malice ; but ſhould have wiſdom and knowledge that are ripe and
mature. They ſhould not be unſkilful in the word of righteouſneſs,
(Heb. 5, 13.) though they ſhould be unſkilful in all the arts of miſchief.
21. In the law it is written, With men of other tongues
and other lips will I ſpeak unto this people; and yet for
all that will they not hear me, ſaith the Lord. 22. Where-
fore tongues are for a ſign, not to them that believe, but
to them that believe not : but propheſying ſerveth not for
them that believe not, but for them that believe. 23. If
therefore the whole church be come together into one
place, and all ſpeak with tongues, and there come in thoſe
that are unlearned or unbelievers, will they not ſay that ye
Hints relative to ſpiritual Gifts.
are mad? 24. But if all propheſy, and there come in one
that believeth not, or one unlearned, he is convinced of
all, he is judged of all: . 25. And thus are the ſecrets of
his heart made manifeſt; and ſo, falling down on his
face, he will worſhip God, and report that God is in you
of a truth. * •As tº
In this paſſage the apoſtle purſues the argument, and reaſons from
other topics ; as,
I, Tongues, as the Corinthians uſed them, were rather a token of
judgment from God, than mercy to any people ; (v. 21.) In the law,
that is, the Old Teſtament, “it is written, With men of other tongues
and other lips will I ſpeak to this people ; and yet for all that will they
not hear me, ſaith the Lord,” Iſa. 28. 1 1. Compare Deut. 28. 46, 49.
To both theſe places, it is thought, the apottle refers. Both are deli-
vered by way of threatening, and one is ſuppoſed to interpret the other.
The meaning in this view, is, that it is an evidence that a people are
abandoned of God, when he gives them up to this fort of inſtruction, to
the diſcipline of thoſe who ſpeak in another language. And ſurely the
apoſtle's diſcourſe implies, You ſhould not be fond of the tokens of di-
vine diſpleaſure. God can have no gracious regards to thoſe who are
left merely to this ſort of inſtruction, and taught in language which they
cannot underſtand. They can never be benefited by ſuch teaching as
this ; and when they are left to it, it is a ſad ſign that God gives them
over as paſt cure. And ſhould chriſtians covet to be in ſuch a ſtate, or
bring the churches into it Yet thus did the Corinthian preachers in
effect, who would always deliver their inſpirations in an unknown
tongue. -
II. Tongues were rather a fign to unbelievers than to believers, v. 22.
They were a ſpiritual gift, intended for the convićtion and converſion of
infidels, that they might be brought into the chriſtian church ; but con-
verts were to be built up in chriſtianity by profitable inſtructions in their
own language. The gift of tongues was neceſſary to ſpread chriſtianity,
and gather churches; it was proper and intended to convince unbelievers
of that doćtrine which chriſtians had already embraced ; but propheſy-
ing, and interpreting ſcripture in their own language, were moſt for the
edification of ſuch as did already believe : ſo that ſpeaking with tongues
in chriſtian aſſemblies was altogether out of time and place ; neither one
nor the other was proper for it. Note, That gifts may be rightly uſed,
it is proper to know the ends which they are intended to ſerve. To go
| about the converſion of infidels, as the apoſtles did, without the gift of
tongues, and the diſcovery of this gift, had been a vain undertaking ;
but in an aſſembly of chriſtians already converted to the chriſtian faith,
to make uſe and oſtentation of this gift would be perfeótly impertinent,
becauſe it would be of no advantage to the aſſembly; not for convićtion
of truth, becauſe they had already embraced it ; not for their edifica-
tion, becauſe they did not underſtand, and could not get benefit without
understanding, what they heard.
III. The credit and reputation of their aſſemblies among unbelievers
required them to prefer propheſying before ſpeaking with tongues.
For, 1. If when they were all aſſembled for christian worſhip, their mi-
nisters, or all employed in public worſhip, ſhould talk unintelligible
language, and infidels ſhould drop in, they would conclude them to be
mad, to be no better than a parcel of wild fanatics. Who in their right
ſenſes could carry on religious worſhip in ſuch a manner Or what fort
of religion is that which leaves out ſenſe and understanding * Would
not this make christianity ridicult us to a heathen, to hear the ministers
of it pray, or preach, or perform any other religious exerciſe, in a lan-
guage that neither he nor the aſſembly understood Note, Christian re-
ligion is a ſober and reaſonable thing in itſelf, and ſhould not, by the
ministers of it, made to look wild or ſenſeleſs. They diſgrace their religion,
and vilify their own charaćter, who do any thing that has this aſpect.
But, on the other hand, 2. If instead of ſpeaking with tongues, thoſe
who minister, plainly interpret ſcripture, or preach, in language intelligi-
ble and proper, the great truths and rules of the goſpel, a heathen or un-
learned perſon, coming in, would probably be convinced, and become a
convert to christianity; (v. 24, 25.) his conſcience will be touched, the
ſecrets of his heart will be revealed to him, he will be condemned by the
truth he hears, and ſo will be brought to confeſs his guilt, to pay his
homage to God, and own that He is indeed among you, preſent in the
aſſembly. Note, Scripture-truth, plainly, and duly taught has a mar-
vellous aptneſs to awaken the conſcience, and touch the heart. And is
not this much more for the honour of our religion, than that infidels
I CORINTHIANS, XIV.
Hints relative to ſpiritual Gifts.
ſhould conclude the miniſters of it a ſet of madmen, and their religious
exerciſes only fits of phrenſy This laſt would at once caſt contempt on
themſelves, and their religion too. Inſtead of procuring applauſe for
themſelves, it would render them ridiculous, and involve their profeſſion
in the ſame cenſure : whereas propheſying would certainly edify the
church, much better keep up their credit, and might probably convince
and convert infidels, who might occaſionally hear them. Note, Religi-
ous exerciſes in chriſtian aſſemblies ſhould be ſuch as are fit to edify the
faithful, and convince, affect, and convert unbelievers. The miniſtry was
not inſtituted to make oſtentation of gifts and parts, but to ſave ſouls.
26. How is it then, brethren When ye come together,
every one of you hath a pſalm, hath a doćtrine, hath a
tongue, hath a revelation, hath an interpretation. Let all
things be done to edifying. 27. If any man ſpeak in an
unknown tongue, let it be by two, or at the moſt by three,
and that by courſe; and let one interpret. 28. But if
there be no interpreter, let him keep ſilence in the church:
and let him ſpeak to himſelf, and to God. 29. Let the
prophets ſpeak two or three, and let the other judge. 30.
If any thing be revealed to another that fitteth by, let the
firſt hold his peace. 31. For ye may all propheſy one by
one, that all may learn, and all may be comforted,
And the ſpirits of the prophets are ſubjećt to the prophets.
33. For God is not the author of confuſion, but of peace,
as in all churches of the ſaints.
In this paſſage the apoſtle reproves them for their diſorder, and endea-
vours to correót and regulate their condućt for the future.
I. He blames them for the confuſion they introduced into the aſſem-
bly, by oſtentation of their gifts; (v. 26.) “When ye come together,
every one hath a pſalm, hath a doćtrine, hath a tongue,” &c. that is,
either, “You are apt to confound the ſeveral parts of worſhip; and
while one has a pſalm to utter by inſpiration, another has a doćtrine, or
revelation ;” or elſe, “You are apt to he confuſed in the ſame branch
of worſhip, many of you having pſalms or doćtrines to propoſe at the
ſame time, without ſlaying for one another. Is not this perfeót uproar 2
Can this be edifying 2 And yet, all religious exerciſes in public aſſemblies
ſhould have this view, Let all things be done to edifying.”
II. He corre&ts their faults, and lays down ſome regulations for their
future condućt. As, 1. To ſpeaking in an unknown tongue, he orders,
that no more than two or three ſhould do it at one meeting, and this not
altogether, but ſucceſſively, one after another. And even this was not
to be done unleſs there were ſome one to interpret, (v. 27, 28.) ſome
other interpreter beſide himſelf, who ſpake ; for to ſpeak in an unknown
tongue, what himſelf was afterward to interpret, could only be for often-
tation. But if another were preſent, who could interpret, two miraculous
gifts might be exerciſed at once, and thereby the church edified, and the
faith of the hearers confirmed at the ſame time.
to interpret, he was to be filent in the church, and only exerciſe his gift
between God and himſelf, (v. 28.) that is, (as I think,) in private, at
home; for all who are preſent at public worſhip, ſhould join in it, and
not be at their private devotions in public aſſemblies. Solitary devotions
are out of time and place, when the church is met for ſocial worſhip.
2. As to propheſying, he orders, (1.) That two or three only ſhould
ſpeak at one meeting, (v. 20.) and this ſucceſſively, not all at once ; and
the ºther ſhould examine and judge what he delivered, that is, diſcern
and determine concerning it, whether it were of divine inſpiration or not.
There might be falſe prophets, mere pretenders to divine inſpiration ;
and the true prophets were to judge of theſe, and diſcern and diſcover
who was divinely inſpired, and by ſuch inſpiration interpreted ſcripture,
and taught the church, and who was not ; what was of divine inſpiration,
and what was not. This ſeems to be the meaning of this rule. For
where a prophet was known to be ſuch, and under the divine afflatus, he
could not be judged ; for this were to ſubječt even the Holy Spirit to
the judgment of men. He who was indeed inſpired, and known to be
ſo, was above all human judgment. (2.) He orders, that, if any aſfiſt-
ant prophets had a revelation, while another was propheſying, the other
ſhould hold his peace, be filent, (v. 30.) before the inſpired aſſiſtant ut-
tered his revelation. Indeed, it is by many underſtood, that the former |
32.
But if there were none.
ſpeaker ſhould immediately hold his peace. But this ſeems unnatural,
and not ſo well to agree with the context. For why muſt one that was
ſpeaking by inſpiration, be immediately filent upon another man’s being
inſpired, and ſuppreſs what was dićtated to him by the ſame Spirit In-
deed, he who had the new revelation, might claim liberty of ſpeech in
his turn, upon producing his vouchers : but why muſt liberty of ſpeech
be taken from him who was ſpeaking before, and his mouth ſtopped,
when he was delivering the dićtates of the ſame Spirit, and could produce
the ſame vouchers ? Would the Spirit of God move one to ſpeak, and,
before he had delivered what he had to ſay, move another to interrupt
him, and put him to filence. This ſeems to me an unnatural thought.
Nor is it more agreeable to the context, and the reaſon annexed, (v. 31.)
That all might propheſy, one by one, or one after another; which could
| not be where any one was interrupted and filenced before he had done
propheſying ; but might eaſily be, if he, who was afterward inſpired,
forbore to deliver his new revelation, till the former prophet had finiſhed
what he had to ſay. And to confirm this ſenſe, the apoſtle quickly adds,
“The ſpirits of the prophets are ſubjećt to the prophets;” (v. 33.}
that is, the ſpiritual gifts they have, leave them ſtill poſſeſſed of their
reaſon, and capable of uſing their own judgment in the exerciſe of them.
Divine inſpirations are not like the diabolical poſſeſſions of heathen
prieſts, violent and ungovernable, and prompting them to act as if they
were beſide themſelves; but are ſober and calm, and capable of regular
condućt. The man inſpired by the Spirit of God, may ſtill ačt the man,
and obſerve the rules of natural order and decency in delivering his reve-
lations. His ſpiritual gift is thus far ſubjećt to his pleaſure, and to be
managed by his diſcretion. . º - -
III. The apoſtle gives the reaſons of theſe regulations. As, 1. That
they would be for the church’s benefit, their inſtruction and conſolation.
| It is, that “all may learn, and all may be comforted or exhorted,” that
the prophets were to ſpeak in the orderly manner the apoſtle adviſes.
Note, The inſtruction, edification, and cómfort, of the church, is that
for which God inſtituted the miniſtry. And ſurely miniſters ſhould, as
much as poſſible fit their miniſtrations to theſe purpoſes. 2. He tells
them, “God is not the God of confuſion, but of peace and good order,”
v. 33. And therefore divine inſpirations ſhould by no means throw
chriſtian aſſemblies into confuſion, and break through all rules of com-
mon decency; which yet would be unavoidable, if ſeveral inſpired men
ſhould all at once utter what was ſuggeſted to them by the Spirit of
God, and not wait to take their turns. Note, The honour of God re-
quires that things ſhould be managed in chriſtian aſſemblies, ſo as not to
tranſgreſs the rules of natural decency. If they are managed in a tumul:
tuous and confuſed manner, what a notion muſt this give of the God
who is worſhipped, to confiderate obſervers Does it look as if he were
the God of peace and order, and an enemy to confuſion ? Things ſhould
be managed ſo in divine worſhip, that no unlovely or diſhonourable no-
tion of God ſhould be formed in the minds of obſervers. 3. He adds,
that things were thus orderly managed in all the other churches ; as in
all the churches of the ſaints ; , (v. 33.) they kept to theſe rules in the
exerciſe of their ſpiritual gifts, which was a manifeſt proof that the
church of Corinth might obſerve the ſame regulations. And it would
be perfeótly ſcandalous for them, who exceeded moſt churches in ſpiri-
tual gifts, to be more diſorderly than any in the exerciſe of them. Note,
Though other churches are not to be our rule, yet the regard they pay
to natural decency and order ſhould reſtrain us from breaking the rules.
Thus far they may be propoſed as examples, and it is a ſhame not to
follow them. w
34. Let your women keep ſilence in the churches: for
it is not permitted unto them to ſpeak; but they are cont- .
manded to be under obedience, as alſo faith the law. 35.
And if they will learn any thing, let them aſk their huſ-
bands at home: for it is a ſhame for women to ſpeak in
the church.
Here the apoſtle,
1. É.i. on their women in public aſſemblies, and to ſuch
a degree, that they muſt not aſk queſtions for their own information in
the Šhurch, but aſk their huſbands at home. They are to learn in ſilence
with all ſubjection : (ul, ſays the apoſtle, I - Juffer them not to teach,
1 Tim. Å, ii, 12. There is indeed an intimation, (ch. 11. 5.) as if the
women ſometimes did pray and propheſy in their aſſemblies, which the
A.D. 57.
apoſtle, in that paſſage, does not ſimply condemn, but the manner of per-
formance, that is, praying or propheſying with the head uncovered,
which, in that age and country, was throwing off the diſtinétion of ſexes,
and ſetting themſelves on a level with the men. But here he ſeems to
forbid all public performances of their’s. They are not permitted to
ſpeak (v. 34.) in the church, neither in praying nor propheſying. The
connexion ſeems plainly to include the laſt, in the limited ſenſe in which
it is taken, in this chapter, that is, for preaching, or interpreting ſcrip-
ture by inſpiration. And indeed, for a woman to propheſy in this ſenſe,
were to teach, which does not ſo well befit her ſtate of ſubječtion. A
teacher of others has in that reſpect a ſuperiority over them, which is
not allowed the woman over the man, nor muſt ſhe therefore be allowed
to teach in a congregation; Iſuffer them not to teach. But praying, and
uttering hymns inſpired, were not teaching. And ſeeing there were
women who had ſpiritual gifts of this ſort in that age of the church, (ſee
Aćts 12.9.) and might be under this impulſe in the aſſembly, muſt they
altogether ſuppreſs it Or why ſhould they have this gift, if it muſt
never be publicly exerciſed ? For theſe reaſons, ſome think that theſe
general prohibitions are only to be underſtood in common caſes ; but
that upon extraordinary occaſions, when women were under a divine
afflatus, and known to be ſo, they might have liberty of ſpeech. They
were not ordinarily to teach, not ſo much as to debate and aſk queſtions
in the church, but learn in filence there ; and if difficulties occurred,
ask their own husbands at home. Note, As it is the woman’s duty to
learn in ſubjećtion, it is the man’s duty to keep up his ſuperiority, by
being able to inſtruct her: if it be her duty to aſk her huſband at home, it
is his concern and duty to endeavour at leaſt to be able to anſwer her in-
quiries: if it be a ſhame for her to ſpeak in the church, where ſhe ſhould
be filent, it is a ſhame for him to be filent when he ſhould ſpeak, and
not be able to give an anſwer, when ſhe aſks him at home.
2. We have here the reaſon of this injunction; It is God’s law and
commandment, that they ſhould be under obedience; (v. 34.) they are
placed in ſubordination to the man; and it is a ſhame for them to do any
thing that looks like an affectation of changing ranks, which ſpeaking in
public ſeemed to imply, at leaſt in that age, and among that people, as
would public teaching much more : ſo that the apoſtle concludes, it was
a ſhame for women to ſpeak in the church, in the aſſembly. Shame is
the mind’s uneaſy refle&tion on having done an indecent thing. And
what more indecent than for a woman to quit her rank, renounce the
ſubordination of her ſex, or do what, in common account, had ſuch aſpect
and appearance 2 Note, Our ſpirit and conduct ſhould be ſuitable to our
rank. The natural diſtinétions God has made, we ſhould obſerve. Thoſe
he has placed in ſubječtion to others, ſhould not ſet themſelves on a level,
or affect or aſſume ſuperiority. The woman was made ſubjećt to the
man, and ſhe ſhould keep her ſtation, and be content with it. For this
reaſon they muſt be filent in the churches, not ſet up for teachers; for
this is ſetting up for ſuperiority over the man.
36. What! Came the word of God out from you ? Or
came it unto you only 37. If any man think himſelf to
be a prophet, or ſpiritual, let him acknowledge that the
things that I write unto you are the commandments of
the Lord. 38. But if any man be ignorant, let him be
ignorant. , 39. Wherefore, brethren, covet to propheſy,
and forbid not to ſpeak with tongues. 40. Let all things
be done decently and in order.
In theſe verſes the apoſtle cloſes his argument, -
1. With a juſt rebuke of the Corinthians for their extravagant pride
and ſelf-conceit : they ſo managed with their ſpiritual gifts, as no church
did like them ; they behaved in a manner by themſelves, and would not
eaſily endure control or regulation. Now, ſays the apoſtle, to beat down
this arrogant humour, “ Came the goſpel out from you ? Or came it to
3you only * (v. 30.) T)id chriſtianity come out of Corinth ; was its ori-
ginal among you ? Or, if not, is it now limited and confined to you ; are
you the only church favoured with divine revelations, that you will de-
part from the decent uſages of all other churches; and, to make oſtenta-
tion of your ſpiritual gifts, bring confuſion into chriſtian aſſemblies 2
How intolerably aſſuming is this behaviour ! Pray bethink yourſelves.”
When it was needful or proper, the apoſtle could rebuke with all autho-
rity ; and ſurely his rebukes, if ever, were proper here. Note, They
muſt be reproved and humbled, whoſe ſpiritual pride and ſelf-conceit
1 coRINTHIANs, XIV, xv.
Hints relative to ſpiritual Gifts,
throw chriſtian churches and aſſemblies into confuſion; though ſuch men
| will hardly bear even the rebukes of an apoſtle. -
2. He lets them know, that what he ſaid to them was the command
of God; nor durſt any true prophet, any one really inſpired, deny it;
(v. 37.) “If any man think himself a prophet, or spiritual, let him ac-
knowledge, &c. nay, let him be tried by this very rule. If he will not
own what I deliver on this head to be the will of Chriſt, he himſelf never
had the Spirit of Chriſt. The Spirit of Chriſt can never contradićt it.
ſelf; if it ſpeak in me, and in them, it muſt ſpeak the ſame things in
both. If their revelations contradićt mine, they do not come from the
ſame ſpirit ; either I or they muſt be falſe prophets. By this therefore
you may know them. If they ſay, that my directions in this matter are
no divine commandments, you may depend upon it, they are not divinely
inſpired. But if any continue after all, through prejudice or obſtinacy,
uncertain or ignorant whether they or I ſpeak by the Spirit of God,
they muſt be left under the power of this ignorance. If their pretences
to inſpiration can ſtand in competition with the apoſtolical charaćter and
powers which I have, I have loſt all my authority and influence ; and
the perſons who allow of this competition againſt me, are out of the
reach of convićtion, and muſt be left to themſelves.” Note, It is juſt
with God, to leave them to the blindneſs of their own minds, who wil-
fully ſhut out the light. They who would be ignorant in ſo plain a
eaſe, were juſtly left under the power of their miſtake.
3. He ſums up all in two general advices. (1.) That though they
ſhould not deſpiſe the gift of tongues, nor altogether diſuſe it, under the
mentioned regulations, yet they ſhould prefer propheſying. This is in-
deed the ſcope of the whole argument. It was to be preferred to the
other, becauſe it was the more uſeful gift. (2.) He charges them to
let all things be done decently and in order, (v. 40.) that is, that they
ſhould avoid every thing that was manifeſtly indecent and diſorderly.
Not that they ſhould hence take occaſion to bring into the chriſtian
church and worſhip any thing that a vain mind might think ornamental
to it, and would help to ſet it off. Such, indecencies and diſorders, as
he had remarked upon, were eſpecially to be ſhunned. They muſt do
nothing that was manifeſtly childiſh, (v. 20.) or that would give occa-
fion to ſay they were mad; (v. 22.) nor muſt they act ſo as to breed
confuſion, v. 33. This would be utterly indecent ; it would make a
tumult and mob of a chriſtian aſſembly. But they were to do things in
order; they were to ſpeak one after another, and not all at once; take
their turns, and not interrupt one another. To do otherwiſe, was to de-
ſtroy the end of a chriſtian miniſtry, and all aſſemblies for chriſtian wor-
ſhip. Note, Manifeſt indecencies and diſorders are to be carefully kept
out of all chriſtian churches, and every part of divine worſhip. They
ſhould have nothing in them that is childiſh, abſurd, ridiculous, wild, or
tumultuous ; but all parts of divine worſhip ſhould be carried on in a .
manly, grave, rational, compoſed, and orderly manner. God is not to
be diſhonoured, nor his worſhip diſgraced, by our unbecoming and diſ.
orderly performance of it, and attendance at it.
CHAP. XV.
In this chapter, the apostle treats of that great article of christianity—the
reſurrection of the dead. I. He establishes the certainty of our Savi-
our’s resurrection, v. 1...11. II. He, from this truth, sets himself to
refute those who said, There is no resurrection of the dead, v. 12... 19.
III. From our Saviour’s resurrection he establishes the resurrection of
the dead, and confirms the Corinthians in the belief of it, by some other
considerations, v. 20.34. IV. He answers an objection against this
truth, and takes occasion thence to shew what a vast change will be made .
in the bodies of believers at the resurrection, v. 35.50. V. He informs
us what a change will be made in them who shall be living at the sound
of the last trumpet, and the complete conquest the just shall then obtain
over death and the grave, v. 51.57. And, WI. He sums up the argu-
ment with a very serious exhortation to christians, to be resolved and di-
ligent in their Lord’s service, because they know they shall be so glori-
ously rewarded by him, v. 58. -
1. OREOVER, brethren, I declare unto you the goſ.
pel which I preached unto you, which alſo ye
have received, and wherein ye ſtand: 2. By which alſo ye
are ſaved, if ye keep in memory what 1 preached unto
you, unleſs ye have believed in vain. 3. For I delivered
unto you firſt of all that which I alſo received, how that
A.D. 57.
The Reſurreàion of Chriſt.
1 coRINTHIANs, xv.
And that he was buried, and that he roſe again the third
day, according to the ſcriptures: 5. And that he was |
ſeen of Cephas, then of the twelve : 6. After that, he was
feen of above five hundred brethren at once; of whom
the greater part remain unto this preſent, but ſome are
fallen aſleep. 7. After that, he was ſeen of James; then
of all the apoſtles. 8. And laſt of all he was ſeen of me
alſo, as of one born out of due time. 9. For I am the
leaſt of the apoſtles, that am not meet to be called an apoſ.
tle, becauſe I perſecuted the church of God. 10. But by
the grace of God I am what I am : and his grace which
was beſtowed upon rºº was not in vain ; but I laboured
more abundantly tº they all: yet not I, but the grace
of God which was with me. 11. Therefore whether it
were I or they, ſo we preach, and ſo ye believed.
It is the apoſtle’s buſineſs in this chapter, to aſſert and eſtabliſh the
doćtrine of the refurre&tion of the dead, which ſome of the Corinthians
flatly denied, d. 10. Whether they turned this doćtrine into allegory,
as did Hymeneus and Philetus, by ſaying it was already paſt, (2 Tim.
2. 17, 18.) and ſeveral of the ancient heretics, by making it mean no
more than a changing their courſe of life; or whether they rejećted it as
abſurd, upon principles of reaſon and ſcience; it ſeems they denied it in
the proper ſenſe. And they diſowned a future ſtate of recompenſes,
by denying the reſurre&tion of the dead. Now that heathens and
infidels ſhould deny this truth, does not ſeem ſo ſtrange; but that chriſ-
tians, who had their religion by revelation, ſhould deny a truth ſo
plainly diſcovered, is ſurpriſing, eſpecially when it is a truth of ſuch im-
portance. It was time for the apoſtle to confirm them in this truth,
when the ſtaggering of their faith in this point was likely to ſhake their
chriſtianity ; and they were yet in great danger of having their faith
itaggered. -
He begins with an epitome or ſummary of the goſpel, what he had
preached among them, namely, the death and reſurre&tion of Chriſt.
Upon this foundation the doćtrine of the reſurre&tion of the dead is
built. Note, Divine truths appear with greateſt evidence, when they
are looked upon in their mutual connexion. The foundation may be
ſtrengthened, that the ſuperſtructure may be ſecured. Now concerning
the goſpel, obſerve, sº
I. What a ſtreſs he lays upon it; (v. 1, 2.) “ Moreover, brethren, I
declare unto you the goſpel I preached to you.” 1. . It was what he
conſtantly preached. His word was not yea and may : he always preached
the ſame goſpel, and taught the ſame truth. . He could appeal to his
hearers for this. Truth is in its own nature invariable ; and the infallible
teachers of divine truth could never be at variance with themſelves,
or one another. The doćtrine which Paul had heretofore taught, he
ſtill taught. 2. It was what they had received ; they had been con-
vinced of the faith, believed it in their hearts, or at leaſt made profeſſion
of doing ſo with their mouths. It was no ſtrange doćtrine. It was
that very goſpel in which, or by which, they had hitherto ſtood, and muſt
continue to ſtand. If they gave up this truth, they left themſelves no
ground to ſtand upon, no footing in religion. Note, The doćtrine of
Chriſt’s death and reſurre&tion is at the foundation of chriſtianity.
Remove this foundation, and the whole falls; all our hopes for etermity
fink at once. And it is by holding this truth firm, that chriſtians are
made to ſtand in a day of trial, and kept faithful to God. 3. It was
that alone by which they could hope for ſalvation; (v. 2.) for there is
“no ſalvation in any other name; no name given under heaven, by which
we may be ſaved, but by the name of Chriſt.” And there is no ſal-
vation in his name, but upon ſuppoſition of his death and reſurre&tion.
Theſe are the ſaving truths of our holy religion. The crucifixion of our
Redeemer, and his conqueſt over death, are the very ſource of our ſpi-
, ritual life and hopes. . Now concerning theſe ſaving truths, obſerve, (i.)
They muſt be retained in mind, they muſt be held faſt ; (ſo the word is
tranſlated, Heb. 10. 23.) Let us hold ſºft the profſſion of our faith.
Note, The ſaving truths of the goſpel muſt be fixed in our mind, re-
volved much in our thoughts, and maintained and held faſt to the end, if
we would be ſaved. They will not ſave us, if we do not attend to them,
and yield to their power, and continue to do ſo to the end. He only
Vol. V. No. 100.
Chriſt died for our fins, according to the ſcriptures; 4.
that endureth to the end, shall be ſaved, Matth. 10. 22. | 2.) We be-
lieve in vain, unleſs we continue and perſevere in the faith of the goſpel;
we ſhall be never the better for a temporary faith; nay, we ſhall aggra-
vate our guilt by relapſing into infidelity. And in vain;is it to profeſs .
chriſtianity, or our faith in Chriſt, if we deny the reſurre&tion; for this
muſt imply and involve the denial of his, reſurre&tion : and take away
this, you make nothing of chriſtianity, you leave nothing for faith or
hope to fix upon. sº *
II. Obſerve what this goſpel is, on which the apoſtle lays ſuch ſtreſs.
It was that doćtrine which he had received, and delivered to them, iv
mpdoors—among the first, the principal. It was a doćtrine of the firſt
rank, a moſt neceſſary, truth, That Chriſt died for our fins, and was
buried, and roſe again ; or, in other words, that “he was delivered for
our offences, and roſe again for our juſtification;” (Rom.4, 25.) that he
was offered in ſacrifice for our fins, and roſe again, to ſhew that he had
procured forgiveneſs for them, and was accepted of God in this offering.
Note, Chriſt’s death and reſurre&tion are the, very ſum and ſubſtance of
evangelical truth. Hence we derive our ſpiritual life. how, and here we
muſt found our hopes of everlaſting life hereafter. . . . . : .
III. Obſerve how this truth is confirmed, 1. By Old-Teſtament pre-
dićtions. He died for our fins, according to the ſcriptures; he was
buried, and roſe from the dead, according to the ſcriptures ; according
to the ſcripture-prophecies, and ſcripture-types. Such prophecies as
Pſ. 16. 10. Iſa. 53. 4...6. Deut. 9, 26, 27. Hoſ. 6. 2. Such ſcrip-
ture-types as Jonah, (Matth. 12, 42.) as Iſaac, who is expreſsly ſaid
by the apoſtle to have been, received from the dead in a figure, Heb.
11. 19. Note, It is a great confirmation of our faith of the goſpel, to
ſee how it correſponds with ancient types and prophecies. 2. By the
teſtimony of many eye-witneſſes, who ſaw Chriſt after he was riſen from
the dead. He reckons up five ſeveral appearances, befide that to him-
ſelf. He was ſeen of Cephas, or Peter, then of the twelve, called ſo,
though Judas was no longer among them, becauſe this was their uſual
number: then he was ſeen of above five hundred brethren at once, many
of whom were living when the apoſtle wrote this epiſtle, though fome
were fallen aſleep. This was in Galilee, Matth. 28, 10. After that,
he was ſeen of James ſingly, and then by all the apoſtles, when he was
taken up into heaven. This was on mount Olives, Luke 24.50. Com-
pare A&ts 1, 2, 5...7. Note, How uncontrollably evident was Chriſt’s
reſurre&tion from the dead, when ſo many eyes ſaw him at ſo many
ſeveral times alive, and when he indulged the weakneſs of one diſciple ſo
far as to let him handle him, to put his reſurre&tion out of doubt And
what reaſon have we to believe them who were ſo ſteady in maintaining
this truth, though they hazarded all that was dear to them in this world,
by endeavouring to aſſert and propagate it ! Even Paul himſelf was laſt
of all favoured with the fight of him. It was one of the peculiar offices
of an apoſtle, to be a witneſs of our Saviour’s reſurrečtion ; (Iuke 24.
48.) and when Paul was called to the apoſtolical office, he was made an
"evidence of this ſort ; the Lord Jeſus appeared to him by the way to
Damaſcus, A&ts 9. 17. •. . . .
Having mentioned this favour, he takes occaſion from it, to make an
humble digreſfion concerning himſelf. He was highly favoured of God,
but he always endeavoured to keep up a mean opinion of himſelf, and
to expreſs it. So he does here, by obſerving, (1.) That he was one
born out of due time, (v. 8.) an abortive, txpop.2, a child dead born, and
out of time. Paul reſembled ſuch a birth, in the ſuddenneſs of his new
birth, in that he was not matured for the apoſtolical funètion, as the
others were, who had perſonal converſe with our Lord. He was called
to the office when ſuch converſation was not to be had, he was out of time
for it. He had not known or followed the Lord, nor been formed in
his family, as the others were, for this high and honourable function.
This was, in Paul’s account, a very humbling circumſtance. (2.) By
owning himſelf inferior to the other apoſtles; not meet to be called an
apostle. The leaſt, becauſe the laſt of them ; called lateſt to the office,
and not worthy to be called an apoſtle, to have either the office or the
title, becauſe he had been a persecutor of the church ºf God, v. 9. Indeed,
he tells us elſewhere, that he was not a whit behind the very chief st
apostles ; (2 Cor. 11.5.) for gifts, graces, ſervice, and ſufferings, in-
ferior to none of them. Yet ſome circumſtances in his caſe made him
think more meanly of himſelf than of any of them. Note, A humble
ſpirit in the midſt of high attainments, is a great ornament to any man ;
it ſets his good qualities off to much greater advantage. What kept
Paul low in an eſpecial manner, was, the remembrance of his former
wickedneſs, his raging and deſtructive zeal againſt Chriſt and his mem-
| bers. Note, How eaſily God can bring a good out of the greateſt evil
A. D. 57. e - - - 3.
When finners are by divine grace turned into ſaints, he makes the remem-
brance of their former fins very ſerviceable, to make them humble, and
diligent, and faithful. (3.) By aſcribing all that was valuable in him
to divine grace; But by the grace of God I am what I am, v. 10. It is
God’s prerogative to ſay, I am that I am ; it is our privilege to be able
to ſay, “By God’s grace we are what we are.” We are nothing but
what God makes us ; nothing in religion but what his grace makes us.
All that is good in us, is a ſtream from this fountain. Paul was ſenfible
of this, and kept humble and thankful by this convićtion; ſo ſhould we.
Nay, though he was conſcious of his own diligence, and zeal, and ſer-
vice, ſo that he could ſay of himſelf, “the grace of God was not given
him in vain, but he laboured more abundantly than they all;” he thought
himſelf ſo much more the debtor to divine grace. “Yet not I, but the
grace of God which was with me.” Note, Thoſe who have the grace
of God beſtowed on them, ſhould take care that it be not in vain. They
ſhould cheriſh, and exerciſe, and exert, this heavenly principle. So did
Paul, and therefore laboured with ſo much heart, and ſo much ſucceſs.
And yet the more he laboured, and the more good he did, the more
humble was he in his opinion of himſelf, and the more diſpoſed to own
and magnify the favour of God toward him, his free and unmerited fa-
vour. Note, A humble ſpirit will be very apt to own and magnify the
grace of God. A humble ſpirit is commonly a gracious one. Where
pride is ſubdued, there it is reaſonable to believe grace reigns.
After this digreſſion, the apoſtle returns to his argument, and tells
them (v. 11.) that he not only preached the ſame goſpel himſelf at all
times, and in all places, but that all the apoſtles preached the ſame ;
“Whether it were they or I, ſo we preached, and ſo ye believed.”
Whether Peter, or Paul, or any other apoſtle, had converted them to
chriſtianity, all maintained the ſame truth, told the ſame ſtory, preached
the ſame doćtrine, and confirmed it by the ſame evidence. All agreed in
this, that Jeſus Chriſt, and him crucified, and ſlain, and then riſing from
the dead, was the very ſum and ſubſtance of chriſtianity ; and this all
true chriſtians believe. All the apoſtles agreed in this teſtimony; all
chriſtians agree in the belief of it; by this faith they live, in this faith
they die.
12. Now if Chriſt be preached, that he roſe from the
dead, how ſay ſome among you, that there is no reſurrec-
tion of the dead : 13. But if there be no reſurreótion of
the dead, then is Chriſt not riſen : 14. And if Chriſt be
not riſen, then is our preaching vain, and your faith is
alſo vain. 15. Yea, and we are found falſe witneſſes of
God; becauſe we have teſtified of God that he raiſed up
Chriſt: whom he raiſed not up, if ſo be that the dead riſe
not. 16. For if the dead riſe not, then is not Chriſt
raiſed: 17, And if Chriſt be not raiſed, your faith is vain;
ye are yet in your ſins. 18. Then they alſo who are fallen
aſleep in Chriſt, are periſhed. , 19. If in this life only we
have hope in Chriſt, we are of all men moſt miſerable.
Having confirmed the truth of our Saviour’s reſurre&tion, the apoſtle
goes on to refute thoſe among the Corinthians, who ſaid there would be
none ; “If Chriſt be preached, that he roſe from the dead, how ſay ſome
among you, that there is no reſurre&tion of the dead P’ v. 12. It ſeems
from this paſſage, and the courſe of the argument, there were ſome amon
the Corinthians, who thought the reſurre&tion an impoſſibility. This
was a common ſentiment among the heathens. But againſt this the
apoſtle produces an inconteſtable fact, that is, the reſurre&tion of Chriſt ;
and goes on to argue againſt them from the abſurdities that muſt follow
from their principle. As, -
I. “If there be, can be, no reſurre&tion of the dead, then Chriſt is not
riſen s” (v. 13.), and again, “If the dead rise not, cannot be raiſed or re-
covered to life, then is Christ not raised, v. 16. And yet it was foretold
in ancient prophecies, that he ſhould riſe; and it has been proved by
multitudes of eye-witneſſes, that he is riſen. And will you ſay, will any
among you dare to ſay, that is not, cannot be, which God long ago ſaid
ſhall be, and is now undoubted matter of fa&t º’’
II. It would follow hereupon, that the preaching and faith of the goſ.
pel would be vain ; “If Chriſt be not riſen, then is our preaching vain,
and your faith vain,” v. 14. This ſuppoſition admitted, would deſtroy
the Principal evidence of chriſtianity; and ſo, 1. Make preaching vain.
1 CORINTHIANS, XV.
The Reſurreótion of Chriſt.
“ We apoſtles ſhould bejound falſe witnesses of God; we pretend to be
God’s witneſſes for this truth, and to work miracles by his power in con-
firmation of it, and are all the while deceivers, liars for God, if in his
name, and by power received from him, we go forth, and publiſh and
aſſert a thing falſe in fact, and impoſſible to be true. And does not this
make us the vaineſt men in the world, and our office and miniſtry the
vaineſt and moſt uſeleſs thing in the world 2 What end could we pro-
poſe to ourſelves, in undertaking this hard and hazardous ſervice, if we
knew our religion ſtood on no better foundation, nay, if we were not well
aſſured of the contrary 2 What ſhould we preach for 2 Would not our
labour be wholly in vain We can have no very favourable expectations
in this life; and we could have none beyond it. If Chriſt be not riſen,
the goſpel is a jeſt; it is chaff and emptineſs.” 2. This ſuppoſition
would make the faith of chriſtians vain, as well as the labours of mi-
niſters; “If Chriſt be not raiſed, your faith is vain; ye are yet in your
fins,” (v. 16.) yet under the guilt and condemnation of fin, becauſe it is
through his death and ſacrifice for fin alone, that forgiveneſs is to be
had. “We have redemption through his blood, the forgiveneſs of fins,”
Eph. 1. 7. No remiſfion of fins is to be had, but through the ſhedding
of his blood. And had his blood been ſhed, and his life taken away,
without ever being reſtored, what evidence could we have had, that
through him we ſhould have juſtification and eternal life 2 Had he re-
mained under the power of death, how ſhould he have delivered us from
its power And how vain a thing is faith in him, upon this ſuppoſition :
He muſt riſe for our juſtification, who was delivered for our fins, or in
vain we look for any ſuch benefit by him. There had been no juſti-
fication, or ſalvation, if Chriſt had not riſen. And muſt not faith in
Chriſt be vain, and of no fignification, if he be ſtill among the dead 2
III. Another abſurdity following from this ſuppoſition, is, that thoſe
who are fallen asleep in Christ, are perished. If there be no reſurre&tion,
they cannot riſe, and therefore are loſt, even thoſe who have died in the
chriſtian faith, and for it. It is plain from this, that thoſe among the
Corinthians, who denied the reſurre&tion, meant thereby a ſtate of future
retribution, and not merely the revival of the fleſh ; they took death to
be the deſtruction and extinétion of the man, and not merely of the
bodily life; for otherwiſe the apoſtle could not infer the utter loſs of
thoſe who ſlept in Jeſus, from the ſuppoſition they would never riſe more,
or that they had no hopes in Chriſt after life; for they might have hope
of happineſs for their minds, if theſe ſurvived their bodies; and this
would prevent the limiting their hopes in Chriſt to this life only. Upon
ſuppoſition there is no reſurre&tion in your ſenſe, no after-ſtate and life,
then dead chriſtians are quite loſt. How vain a thing were our faith and
religion upon this ſuppoſition 1 And this,
IV. Would infer, that Chriſt’s miniſters and ſervants were of all men
most miserable, as having hope in him in this life only, (v. 19.) which is
another abſurdity that would follow from aſſerting no reſurre&tion.
Their condition who hope in Chriſt, would be worſe than that of other
men; who hope in Christ. Note, All who believe in Chriſt, have hope
in him; all who believe in him as a Redeemer, hope for redemption and
ſalvation by him ; but if there be no reſurre&tion, or ſtate of future re-
compenſe, (which was intended by thoſe who denied the reſurre&tion at
| Corinth,) their hope in him muſt be limited to this life : and if all their
| hopes in Chriſt lie within the compaſs of this life, they are in a much
worſe condition than the reſt of mankind, eſpecially at that time, and
under thoſe circumſtances, in which theºapoſtles wrote ; for then they
had no countenance or protećtion from the rulers of the world, but were
hated and perſecuted by all men. Preachers and private chriſtians there-
fore had a hard lot, if in this life only they had hope in Chriſt. Better
be any thing than a christian upon theſe terms; for in this world they
are hated, and hunted, and abuſed, ſtripped of all worldly comforts, and
expoſed to all manner of ſufferings: they fare much harder than other
men in this life, and yet have no further or better hopes. And is it not
abſurd for one who believes in Chriſt, to admit a principle that involves
ſo abſurd an inference 2 Can that man have faith in Chriſt, who can be-
lieve concerning him, that he will leave his faithful ſervants, whether
miniſters or others, in a worſe ſtate than his enemies 2 Note, It is a groſs
abſurdity in a christian, to admit the ſuppoſition of no reſurre&tion or
future ſtate. It leaves him no hopes beyond the world; and this would
often make his condition the worſe. Indeed, the chriſtian is by his re-
ligion crucified to this world, and taught to live upon the hope of an-
| other, Carnal pleaſures are inſipid to him in a great degree ; and ſpiritual
and heavenly pleaſures are thoſe which he affects and pants after. How
fad is his caſe indeed, if he muſt be dead to worldly pleaſures, and yet
never hope for any better
*
A. D. 57.
The Reſurrečtion of Saints.
1 CORINTHEANS, xv.
20. But now is Chriſt riſen from the dead, and become
the firſt-fruits of them that ſlept. 21. For ſince by man
came death, by man came alſo the reſurrečtion of the dead.
22. For as in Adam all die, even ſo in Chriſt ſhall all be
made alive. 23. But every man in his own order: Chriſt
coming. , 24. Then cometh the end, when he ſhall have
when he ſhall have put down all rule, and all authority
and power.
enemies under his feet. 26. The laſt enemy that ſhall be
deſtroyed is death. 27. For he hath put all things under
his feet.
things under him. 28. And when all things ſhall be ſub-
dued unto him, then ſhall the Son alſo himſelf be ſubjećt |ture, precede that of his ſaints, though ſome of theſe might riſe in order
unto him that put all things under him, that God may be |
all in all. 29. Elſe what ſhall they do, who are baptized
jeopardy, every hour ; 31. I proteſt by, your rejoicing
which I have in Chriſt Jeſus our Lord, I die daily. 32. If
after the manner of men I have fought with beaſts at
Epheſus, what advantageth it me, if the dead riſe not :
Let us eat and drink, for to-morrow we die. 33. Be not
deceived : evil communications corrupt good manners.
34. Awake to righteouſneſs, and fin not ; for ſome have
not the knowledge of God: I ſpeak this to your ſhame.
In this paſſage the apoſtle eſtabliſhes the truth of the reſurre&tion of
the dead, the holy dead, the dead in Christ,
I. On the reſurre&tion of Chriſt ; 1. Becauſe he is indeed the first-
Jruits of them that ſlept, v. 20. He is truly riſen himſelf, and he is riſen
in this very quality and charaćter, as the firſt-fruits of them who ſleep in
him. As he is aſſuredly riſen, ſo in his reſurrečtion there is as much an
earneſt given, that the dead in him ſhall riſe, as there was, that the Jēwiſh
harveſt in general ſhould be accepted, and bleſſed by the offering and ac-
ceptance of the firſt-fruits. The whole lump was made holy by the con-
ſecration of the firſt-fruits, (Rom. 11. 16.) and the whole body of
Christ; all that are by faith united to him, are by his reſurre&tion aſcer-
tained of their own. As he is riſen, they ſhall riſe ; just as the lump is
holy, becauſe the firſt-fruits are ſo. He is not riſen merely for himſelf,
but as Head of the body of the church ; and thoſe that sleep in him, God
will bring with him, 1 Theſſ. 4. 14. Note, Chriſt’s reſurrection is a
pledge and earnest of our’s, if we are true believers in him: becauſe he
riſen, we ſhall riſe. We are a part of the conſecraffºd lump, and ſhall
partake of the acceptance and favour vouchſafed the firſt-fruits. This
is the firſt argument uſed he apoſtle in confirmation of the truth ;
and it is, 2. Illuſtrated by a parallel between the firſt and ſecond Adam.
. For ſince by man came death, it was every way proper that by man ſhould
come deliverance from it, or, which is all one, a reſurreótion, v. 21. And
ſo, “as in Adam all die, in Christ ſhall all be made alive ;” as through
the fin of the firſt Adam all men became mortal, becauſe all derived from
him the ſame finful nature, ſo through the merit and reſurre&tion of
Chriſt ſhall all who are made to partake of the Spirit, and the ſpiritual
nature, revive, and become immortal. All who die, die through the fin
of Adam, all who are raiſed, in the ſenſe of the apoſtle, riſe through the
merit and power of Chriſt. But the meaning is not, that, as all men
died in Adam, ſo all men, without exception, ſhall be made alive in
Chriſt; for the ſcope of the apoſtle’s argument reſtrains the general
meaning. Chriſt roſe as the Firſt-fruits; therefore they that are Christ's,
(v. 23.) ſhall riſe too. From hence it will not follow, that all men with-
out exception ſhall riſe too ; but it will fitly follow, that all who thus
riſe, riſe in virtue of Chriſt’s reſurreótion; and ſo that their revival is
owing to the Man Chriſt Jeſus, as the mortality of all mankind was
owing to the firſt man; and ſo as by man came death, by man came de-
liverance. Thus it ſeemed fit to the divine wiſdom, that, as the firſt
he firſt-fruits ; afterward they that are Chriſt's, at his moſt grievous evils, or cruel deaths, for Chriſt's ſake.
the 9 y 5 | ſaid, that the first-fruits are ſuppoſed to riſe firſt, and afterward all who
| are Christ's, when he ſhall come again.
delivered up the kingdom to God, even the Father;
25. For he muſt reign, till he hath, put all -
| could account the lump holy; yet they muſt be ſet apart for this pur-
| poſe, till they could be offered, which might be done at any time from
* - & - º | Pentecost till the feaſt of dedication.
But when he ſaith, All things are put under |
him, it is manifeſt, that he is excepted, who did put all |
Adam ruined his posterity by fin, the ſecond Adam ſhould raiſe his ſeed
to a glorious immortality. Before he leaves the argument, he, 3. Ob-
ſerves, That there will be an order obſerved in their reſurre&tion. What
| that preciſely will be, we are no where told, but in the general only here,
| that there will be order obſerved. Poſſibly, they may riſe firſt, who have
held the higheſt rank, and done the moſt eminent ſervice, or ſuffered the
It is only here
Not that Christ’s reſurre&tion
must in fact go before the reſurreótion of any of his, but it must be laid
as the foundation: as it was not neceſſary that they who lived remote
from Jeruſalem, muſt go thither, and offer the firſt-fruits, before they
See Biſhop Patrick on Numb.
26. 2. The offering of the firſt-fruits was what made the lump holy ;
and the lump was made holy by this offering, though it was not made
before the harvest was gathered in, ſo it were ſet apart for that end, and
duly offered afterward. So Christ’s reſurre&tion must, in order of na-
of time before him. It is becauſe he is riſen, that they riſe. Note,
They that are Christ’s must riſe, becauſe of their relation to him.
for the dead, if the dead riſe not at all? Why are they |
then baptized for the dead? 30. And why ſtand we in
| He is riſen, and, upon his reſurrečtion, was invested with ſovereign em-
II. He argues from the continuance of the mediatorial kingdom till all
Christ’s enemies are destroyed, the last of which is death, v. 24.26.
pire, “ had all power in heaven and earth put into his hands,” (Matth.
28. 18.) “ had a name given him above every name, that every knee
might bow to him, and every tongue confeſs him Lord,” Phil. 2. 9... 11.
And the administration of this kingdom must continue in his hands, till
all oppoſing “power, and rule, and authority, be put down, (v. 24.)
till all enemies are put under his feet, (v. 25.) and till the last enemy
is deſtroyed,” which is death, v. 26. Now, this argument implies in it
all theſe particulars : 1. That our Saviour roſe from the dead, to have
all power put into his hands, and have and administer a kingdom, as Me-
diator; “For this end he both died, and roſe, and revived, that he might
be Lord both of the dead and living,” Rom. 14. 9. 2. That this me-
diatorial kingdom is to have an end, at least as far as it is concerned in
bringing his people ſafe to glory, and ſubduing all his and their enemies;
Then cometh the end, v. 24. 3. That it is not to have an end, till all
oppoſing power be put down, and all enemies brought to his feet,
v. 24, 25. 4. That among other enemies, death must be destroyed,
(v. 26.) or aboliſhed; its power over his members must be diſannulled.
Thus far the apostle is expreſs; but he leaves us to make the inference,
| that therefore the ſaints must riſe ; elſe death and the grave would have
power over them; nor would our Saviour’s kingly power prevail against
the last enemy of his people, and annul its power. When ſaints ſhall live
again, and die no more, then, and not till then, is death aboliſhed, which
must be brought about before our Saviour’s mediatorial kingdom is de-
livered up, which yet must be in due time. The ſaints therefore ſhall
live again, and die no more. -
This is the ſcope of the arguments; but the apostle drops ſeveral hints
in the courſe of it, that will be properly noticed: as, (1.) That our
! Saviour, as Man, and Mediator between God and man, has a delegated
royalty, a kingdom given ; “All things are put under him ; he excepted
that did put all things under him,” v. 27. As Man, all his authority must
be delegated. And though his mediation ſuppoſes his divine nature,
yet as Mediator he does not ſo explicitly ſuſtain the chara&ter of God,
but a middle Perſon, between God and man, partaking of both natures,
human and divine, as he was to reconcile both parties, God and man ;
and receiving commiſſion and authority from God, the Father, to act in
this office. The Father appears, in this whole diſpenſation, in the ma-
jesty, and with the authority, of God : the Son, made Man, appears as
the Miniſter of the Father, though he is God as well as the Father.
Nor is this paſſage to be underſtood of the eternal dominion over all his
creatures, which belongs to him as God, but of a kingdom committed
to him as Mediator and God-man, and that chiefly after his reſurre&tion,
when, having overcome, he ſat down with his Father on his throne, Rev.
3.21. Then was the predićtion verified, I have ſet my King upon my
holy hill of Zion, (Pſ. 2.6.) placed him on his throne. This is meant
by the phraſe ſo frequent in the writings of the New Teſtament, of
sitting at the right hand of God ; (Mark 14. 19. Rom. 8, 34. Col.
3. 1, &c.) on the right hand of power; (Mark. 16.62. Luke 20. 69.)
on the right hand of the Majesty on high s (Heb. 1. 3.) on the right hand
of the throne of God; (Heb. 12. 2.) “on the right hand of the throne of
A. D. 57.
the Majeſty in the heavens,” Heb. 8, 1. Sitting down in this feat,
is taking upon him the exerciſe of his mediatorial power and royalty,
which was done upon his aſcenſion into heaven, Mark 16, 19. And it-
is ſpoken of in ſcripture, as a recompenſe made him for his deep.humilia-
tion and ſelf-abaſement, and in becoming Man, and dying for man the ac-
curſed death of the croſs, Phil. 2. 6...12. Upon his aſcenſion, he was
made Head over all things to the church, had power given him to go.
vern and protećt it against all enemies, and in the end deſtroy them, and
complete the ſalvation of all who believe in him. This is not a power
appertaining to Godhead as ſuch ; it is not original and unlimited power,
but power given and limited to ſpecial purpoſes. And though he who
has it, is God, yet, inaſmuch as he is ſomewhat elſe beſide God, and in
this whole diſpenſation ačts not as God, but as Mediator, not as the of-
fended Majeſty, but as one interpoſing in favour of his offending creatures,
and this by virtue of his conſent and commiſſion, who ačts and appears
always in that charaćter, he may properly be ſaid to have this power
given him; he may reign as God, with power unlimited, and yet may
reign as Mediator, with a power delegated, and limited to theſe particu-
lar purpoſes. (2.) That this delegated royalty muſt ſome time be de-
livered up to the Father, from whom it was received, (v. 24.) for it is a
power received for particular ends and purpoſes; a power to govern and
protećt his church till all the members of it be gathered in, and the ene-
mies of it for ever be ſubdued and deſtroyed, v. 25, 26. And when theſe
ends ſhall be obtained, there is no need that the power and authority
ſhould be continued. The . Redeemer muſt reign till his enemies be
deſtroyed, and the ſalvation of his church and people be accompliſhed ;
and when this end is attained, then will he deliver up the power which
he had only for this purpoſe ; though he may continue to reign over his
glorified church and body in heaven; and in this ſenſe it may notwith-
ſtanding be ſaid, that he shall reign for ever and ever; (Rev. 11. 15.)
“that he ſhall reign over the houſe of Jacob for ever, and of his kingdom
there ſhall be no end ;'' (Luke 1. 33.) “ that his dominion is an ever-
laſting dominion, which ſhall not paſs away,” Dan. 7. 14. See alſo
Mic. 4.7. (3.) The Redeemer ſhall certainly reign till the very last
enemy of his people be deſtroyed, till death itſelf be aboliſhed, till his
ſaints revive, and recover perfect life, never to be in fear or danger of
dying any more. He fift have all power in heaven and earth till then ;
“he who loved us, and gave himſelf for us, and waſhed us from our fins
in his own blood;’ he who is ſo nearly related to us, and ſo much con-
cerned for us. What ſupport ſhould this be to his ſaints in every hour
of diſtreſs and temptation ? He is alive, who was dead, and liveth for ever,
and doth reign, and will continue to reign, till the redemption of his
people be completed, and the utter ruin of their enemies effected. (4.)
When this is done, “ and all things are put under his feet, then ſhall the
Son become ſubječt to him that put all things under him, that God may
be all in all,” v. 28. The meaning of which I take to be, That then
the Man Chriſt Jeſus, who has appeared in ſo much majesty during the
whole adminiſtration of this kingdom, ſhall appear, upon the giving it up,
to be a Subječt of the Father. Things are in ſcripture many times ſaid
to be, when they are manifested and made to appear ; and this delivering
up the kingdom will make it manifeſt, that he who appeared in the ma-
jeſty of the ſovereign King, was, during this adminiſtration, a ſubjećt of
God. The glorified humanity of our Lord Jeſus Chriſt, with all the
dignity and power conferred on it, was no more than a glorious creature.
This will appear when the kingdom ſhall be delivered up ; and it will ap-
pear to the divine glory, that God may be all in all, that the accom-
pliſhment of our ſalvation may appear all over divine, and God alone may
have the honour of it. Note, Though the human nature muſt be em-
ployed in the work of our redemption, yet God was all in all in it. It
was the Lord’s doing, and should be marvellous in our eyes.
III. He argues for the reſurre&tion, from the caſe of thoſe who were
baptized for the dead; (v. 29.) “What ſhall they do, who are baptized for
the dead, if the dead riſe not at all Why are they baptized for the dead :
What ſhall they do, if the dead riſe not 2 What have they done How
vain a thing hath their baptiſm been 1 Muſt they ſtand by it, or renounce
, it ; why are they baptized for the dead, if the dead riſe not tºp tº vsk-
pay. But what is this baptiſm for the dead : It is neceſſary to be
known, that the apoſtle’s argument may be underſtood; whether it be
only argumentum ad hominem, or ad rem; that is, whether it conclude
for the thing in diſpute univerſally, or only againſt the particular perſons
who were baptized for the dead. But who ſhall interpret this very ob-
ſcure paſſage, which, though it confiſts of no more than three words,
beſide the articles, has had more than three times three ſenſes put on
it by interpreters ? It being not agreed, what is meant by baptiſm ;
1 coRINTHIANS, xv.
The Reſurreótion of Saints.
whether it be to be taken in a proper or figurative ſenſe; and if in a pro-
per ſenſe, whether it be to be underſtood of Chriſtian baptiſm"properly
ſo called, or ſome other ablution. And as little is it agreed, who are the
dead, or in what ſenſe the prepoſition trip is to be taken. Some under-
ſtand the dead, of our Saviour himſelf; vide Whitby in loc. Why are
perſons baptized in the name of a dead Saviour, a Saviour who remains
among the dead, if the dead riſe not ? But it is, I believe an inſtance
perfectly fingular, for of vexpo) to mean no more than one dead perſon; it
is a fignification which the words have no where elſe. And the of 627-
ričasyo (the baptized) ſeem plainly to mean ſome particular perſons, not
chriſtians in general ; which yet muſt be the fignification, if the of venpoi
(the dead) be underſtood of our Saviour. Some underſtand the paſſage
of the martyrs; Why do they ſuffer martyrdom for their religion ? This
is ſometimes called the baptiſm of blood by the ancients, and, by our Sa-
viour himſelf, baptiſm indefinitely, Matth. 20. 22. Luke 12.50. But
in what ſenſe can they that die martyrs for their religion, be ſaid to be
baptized, that is, die martyrs for the dead 2 Some underſtand it of a cuſ-
tom that was obſerved, as ſome of the ancients tell us, among many who
profeſſed the christian name in the firſt ages, of baptizing ſome in the
name and ſtead of catechumens dying without baptiſm. But this favoured
of ſuch ſuperſtition that, if the cuſtom had prevailed in the church ſo
ſoon, the apoſtle would hardly have mentioned it, without fignifying a
diſlike of it. Some underſtand it of baptizing over the dead, which
was a cuſtom, they tell us, that early obtained ; and this to teſtify their
hope of the reſurre&tion. This ſenſe is pertinent to the apoſtle’s ar:
gument, but it appears not that any ſuch pračtice was in uſe in the apoſ. "
tle’s time. Others understand it of thoſe who have been baptized for
the ſake, or on occaſion, of the martyrs, that is, the constancy with
which they died for their religion. Some were doubtleſs converted to
christianity, by obſerving this ; and it would have been a vain thing for
perſons to have become christians upon this motive, if the martyrs, by
lofing their lives for religion, became utterly extinét, and were to live no
more. But the church at Corinth had not, in all probability, ſuffered
much perſecution at this time, or ſeen many inſtances of martyrdom
among them, nor had many converts been made by the conſtancy and
firmneſs which the martyrs diſcovered. Not to obſerve, that of venpo,
ſeems to be too general an expreſfion, to mean only the martyred dead.
It is as eaſy an explication of the phraſe, as any I have met with, and as
pertinent to the argument, to ſuppoſe the of venpoi to mean ſome among
the Corinthians, who had been taken off by the hand of God. We read,
that many were sickly among them, and many slept, (ch. 11. 38.) be-
cauſe of their diſorderly behaviour at the Lord’s table. ' Theſe execu-
tions might terrify ſome into christianity ; as the miraculous earthquake
didºhe jailer, A&ts 16. 29, 30, &c. Perſons baptized on ſuch an occa-
fion, might be properly ſaid to be baptized for the dead, that is, on their
account. And the of 327+,&two (the baptized) and the of venpoi (the dead)
anſwer to one another ; and upon this ſuppoſition the Corinthians could
not mistake the apostle’s meaning. “Now,” ſays he, “what ſhall they
do, and why were they baptized, if the dead riſe not You have a gene-
ral perſuaſion that theſe men have done right, and acted wiſely, and as
they ought, on this occaſion ; but why, if the dead riſe not, ſeeing they
may perhaps hasten their death, by provoking a jealous God, and have
no hopes beyond it º’ But whether this be the meaning, or whatever elſe
be, doubtleſs the apostle’s argument was good, and intelligible to the
Corinthians. And his next is as plain to us.
IV. He argues from the abſurdity of his own and other christians’
condućt, upon this ſuppoſition ; .
1. It would be a fooliſh thing for them to run ſo many hazards; ,
(v. 30.) Why stand we in jeopardy every hour 2 Why do we expoſe our. *
ſelves to continual peril ; we christians, cſpecially we apostles º' Every
one knows that it was dangerous being a christian, and much more a
preacher and apostle, at that time; “Now,” ſays the apostle, “what
fools are we, to rºm theſe hazards, if we have no better hopes beyond
death ; if, when we die, we die wholly, and revive no more ?” Note,
Christianity were a fooliſh profeſſion, if it propoſed no hopes beyond this
life, at least in ſuch hazardous times as attended the first profeſſion of it;
it required men to riſk all the bleſfings and comforts of this life, and to
face and endure all the evils of it, without any future proſpects. And is
this a charaćter of his religion, fit for a christian to endure ? And muſt
he not fix this charaćter on it, if he gives up his future hopes, and denies
the reſurre&tion of the dead 2 This argument the apostle brings home to
himſelf; “I protest, ſays he, by your rejoicing in Christ Jesus, by all
the comfort of christianity, all the peculiar ſuccours and ſupports of our
holy faith, that Adie daily,” v. 31. He was in continual danger of
A. D. 57.
The Reſurreótion of Saints.
I CORINTHIANs, XV.
death, and carried his life, as we ſay, in his hand. And why ſhould he
and expe&tation of death, and yet have no proſpect beyond it, muſt be
very heartheſs and uncomfortable; and his caſe, upon this account, a
very melancholy one. He had need be very well aſſured of the reſurrec-
tion of the dead, or he was guilty of extreme weakneſs, in hazarding all
that was dear to him in this world, and his life into the bargain. He
had encountered very great difficulties, and fierce enemies; he had fought
twith beasts at Epheſus, (v. 32.) and was in danger of being pulled to
pieces by an enraged multitude, ſtirred up by Demetrius and the other
craftſmen; (A&ts 19, 28.) though ſome understand this literally of
Paul’s being expoſed to fight with wild beaſts in the amphitheatre, at a
Roman ſhow in that city. And Nicephorus tells a formal ſtory to this
purport, and of the miraculous complaiſance of the lions to him when
they came near him. But ſo remarkable a trial and circumſtance of his
life, methinks, would not have been paſſed over by Luke, and much leſs
by himſelf, when he gives us ſo large and particular detail of his ſuffer- |
ings, 2 Cor. 11. 24, ad fin. When he mentions that he was five times
ſcourged of the Jews, thrice beaten with rods, once ſtoned, thrice ſhip-
wrecked, it is ſtrange that he ſhould not have ſaid that he was once ex-
poſed to fight with the beaſts. I take it, therefore, that this fighting
with beasts is a figurative expreſfion ; the beasts intended were men of a
fierce and ferine diſpoſition, and this refers to the paſſage above cited.
“Now,” ſays he, “what advantage have I from ſuch contests, if the
dead riſe not Why ſhould I die daily, expoſe myſelf daily to the dan-
ger of dying by violent hands, if the dead riſe not And if post mor-
tem. nihil—if I am to perish by death, and expect nothing after it, could |
any thing be more weak” Was Paul ſo ſenſeleſs Had he given the
Corinthians any ground to entertain ſuch a thought of him If he had
not been well aſſured that death would have been to his advantage,
|
would he, in this stupid manner, have thrown away his life Could any |
thing but the ſure hopes of a better life after death have extinguiſhed
the love of life in him to this degree ? “ IVhat advantageth it me, if the
dead riſe not P What can I propoſe to myſelf?” Note, It is very lawful
and fit for a christian to propoſe advantage to himſelf by his fidelity to |
God. Thus did Paul. Thus did our bleſſed ILord himſelf, Heb. 13. 2.
And thus we are bid to do after his example, and have our fruit to holi-
neſs, that our end may be everlaſting life. This is the very end of our
faith, even the ſalvation of our ſouls; (1 Pet. 1. 9.) not only what it
will iſſue in, but what we ſhould aim at.
2. It would be a much wifer thing to take the comforts of this life ;
Let us eat and drink, for to-morrow we die; (b. 32.) let us turn epicures. |
Let us . }
Thus this ſentence means in the prophet, Iſa. 22. 13.
hike beasts, if we must die like them. This would be a wiſer courſe, if
there be no reſurre&tion, no after-life, or ſtate, than to abandon all the
pleaſures of life, and offer and expoſe ourſelves to all the miſeries of life,
and live in continual peril of periſhing by ſavage rage and cruelty. This
quently the beſt men fare worſt, can hardly doubt an after ſtate, where
paſſage alſo plainly implies, as I have hinted above, that thoſe who de-
nied the reſurre&tion among the Corinthians, were perfeót Sadducees, of
whoſe principles we have this account in the holy writings, that they ſay,
There is no reſurrection, neither angel nor ſpirit, (A&ts 23. 8.) that is,
“Man is all body, there is nothing in him to ſurvive the body, nor will
that, when once he is dead, ever revive again.” Such Sadducees were
the men against whom the apostle argues; otherwiſe his arguments had
no force in them ; for, though the body ſhould never revive, yet, as long
as the mind ſurvived it, he mºſt have much advantage from all the ha-
zards he ran for Chriſt’s ſake. Nay, it is certain that the mind is to be
the principal feat and ſubjećt of the heavenly glory and happineſs. But
if there be no hopes after death, would not every wiſe man prefer an eaſy
comfortable life before ſuch a wretched one as the apoſtle led; nay, and
endeavour to enjoy the comforts of life as faſt as poſſible, becauſe the
continuance of it is ſhoºt * Note, Nothing but the hopes of better things
hereafter can enable a man to forego all the comforts and pleaſures here,
and embrace poverty, contempt, miſery, and death. Thus did the
apoſtles and primitive chriſtians; but how wretched was their caſe, and
bow fooliſh their condućt, if they deceived themſelves, and abuſed the
world with vain and falſe hopes | -
V. The apostle cloſes his argument with a caution, exhortation, and
reproof.
1. A caution against the dangerous converſation of bad men, men of
looſe lives and principles ; Be not deceived, ſays he ; evil communications
corrupt good manners, v. 33. Poſſibly, ſome of thoſe who ſaid that there
was no reſurre&tion of the dead, were men of looſe liyes, and endeavoured
to countenance their vicious pračtices by ſo corrupt a principle ; and had
Vol. V. No. 100.
|
thus expoſe himſelf, if he had no hopes after life : To live in daily view
!
i
!
i
|christian hopes, and corrupt your pračtice.”
that ſpeech often in their mouths, Let us eat and drink, for to-morrow
we die. Now, the apostle grants that the talk was to the purpoſe, if
there were no future ſtate. But having confuted their principle, he now
warns the Corinthians how dangerous ſuch men's converſation muſt prove.
He tells them that they would, probably, be corrupted by them, and
fall in with their courſe of life, if they gave into their evil principles.
Note, Bad company and converſation are likely to make bad men.
Thoſe who would keep their innocence, muſt keep good company.
Error and vice are infectious; and if we would avoid the contagion, we
muſt keep clear of thoſe who have taken it. “He that walketh with
wiſe men, ſhall be wiſe; but a companion of fools ſhall be deſtroyed,”
Prov. 13. 20.
2. Here is an exhortation to break off their fins, and rouſe themſelves,
and lead a more holy and righteous life, v. 34. Awake to righteouſneſs,
or awake righteouſly, #xvivors bizzios, and ſin not, or fin no more.
|“Rouſe yourſelves, breakoff your fin by repentance: renounce and forſake
every evil way, correót whatever is amiſs, and do not, by ſloth and ſtupi-
dity, be led away into ſuch converſation and principles as will ſap your
The diſbelief of a future
fate deſtroys all virtue and piety. But the improvement to be made of
the truth, is, to ceaſe from fin, and ſet ourſelves to the buſineſs of reli-
gion, and that in good earnest. If there will be a reſurreótion and a ful.
ture life, we ſhould live and ačt as thoſe who believe it ; and ſhould not
give into ſuch ſenſeleſs and ſottiſh notions as will debauch our morals,
and render us looſe and ſenſual in our lives.
3. Here is a reproof, and a ſharp one, to ſome at leaſt, among them ;
Some of you have not the knowledge of God; I ſpeak this to your shame.
Note, . It is a ſhame in christians not to have the knowledge of God.
Christian religion gives the best information that can be had about God,
his nature, and grace, and government. They who profeſs this religion,
reproach themſelves, by remaining without the knowledge of God; for
it muſt be owing to their own ſloth, and ſlight of God, that they are ig-
norant of him. And is it not a horrid ſhame for a chriſtian to ſlight
God, and be ſo wretchedly ignorant in matters that ſo nearly and highly
concern him 2 Note alſo, It muſt be ignorance of God, that leads men
into the diſbelief of a reſurre&tion and future life. Thoſe who know
God, know that he will not abandon his faithful ſervants, leave them
expoſed to ſuch hardſhips and ſufferings, without any recompenſe or re-
ward. They know he is not unfaithful or unkind, to forget their labour
| and patience, their faithful ſervices and cheerful ſufferings, or let their
labour be in vain. But I am apt to think that the expreſfion has a much
ſtronger meaning; that there were atheiſtical people among them, who
hardly owned a God, or one who had any concern with, or took cogni-
zance of, "human affairs. Theſe were indeed a ſcandal and ſhame to any
chriſtian church. Note, Real atheiſm lies at the bottom of men’s diſ-
belief of a future, ſtate. They who own a God and a providence, and ob-
ſerve how unequal the diſtributions of the preſent life are, and how fre-
every thing will be ſet to rights.
35. But ſome man will ſay, How are the dead raiſed
up And with what body do they come 36. Thou fool!
that which thou ſoweſt, is not quickened, except it die :
37. And that which thou ſoweſt, thou ſoweſt not that
body that ſhall be, but bare grain, it may chance of wheat,
or of ſome other grain : 38. But God giveth it a body
as it hath pleaſed him, and to every ſeed its own body.
39. All fleſh is not the ſame fleſh: but there is one kind of
fleſh of men, another fleſh of beaſts, another of fiſhes, and
another of birds. 40. There are alſo celeſtial bodies, and
bodies terreſtrial: but the glory of the celeſtial is one, and
the glory of the terreſtrial is another, 41. There is one
glory of the ſun, and another glory of the moon, and an-
other glory of the ſtars; for one ſtar differeth from an-
other ſtar in glory. 42. So alſo is the reſurrečtion of the
dead. It is ſown in corruption ; it is raiſed in incorrup-
tion : 43. It is ſown in diſhonour ; it is raiſed in glory :
it is ſown in weakneſs; it is raiſed in power: 44. It is
ſown a natural body; it is raiſed a ſpiritual body. There
is a natural body, and there is a ſpiritual body. 45. And
4 X
ºr
A.D. 57.
ſoul; the laſt Adam was made a quickening ſpirit. 46.
Howbeit, that was not, firſt, which is ſpiritual, but that
which is natural ; and afterward that which is ſpiritual.
47. The firſt man is of the earth, earthy : the ſecond man
is the Lord from heaven. 48. As is the earthy, ſuch are
they alſo that are earthy: and as is the heavenly, ſuch are
they alſo that are heavenly. 49. And as we have borne
the image of the earthy, we ſhall alſo bear the image of
the heavenly. 50. Now this I ſay, brethren, that fleſh
and blood cannot inherit the kingdom of God; neither |
doth corruption inherit incorruption.
The apoſtle comes now to anſwer a plauſible and principal objećtion
againſt the doćtrine of the reſurreótion of the dead; concerning which,
obſerve the propoſal of the objećtion; “Some man will ſay, How are
the dead raiſed up 2 And with what body do they come * v. 35. The
objection is plainly two-fold. 1. How are they raiſed up 2 that is, “By
what means ? How can they be raiſed ? What power is equal to this
effect " It was an opinion that prevailed much among the heathens,
and the Sadducees ſeem to have been in the ſame ſentiment, that it was
not within the compaſs of divine power, “ mortales aetermitate donare,
aut revocare defunétos—to make mortal men immortal, or revive and re-
ſtore the dead.” Such ſort of men they ſeem to have been, who among
the Corinthians denied the reſurre&tion of the dead, and objećt here,
“How are they raiſed ? How ſhould they be raiſed ? Is it not utterly
impoffible * 2. The other part of the objećtion is about the quality of |
their bodies, who ſhall riſe; “ With what body will they come 2 Will it
be with the ſame body; with like ſhape, and form, and ſtature, and mem-
bers, and qualities, or various * The former obječtion is that of thoſe
who oppoſed the doćtrine, the latter the inquiry of curious doubters.
(1.) To the firſt, the apoſtle anſwers, by telling them this was to be
brought about by divine power, that very power which they had all ob-
ſerved to do ſomewhat very like it, year after year, in the death and re-
vival of the corn ; and therefore it was an argument of great weakneſs
and ſtupidity, to doubt whether the reſurreótion of the dead might not
be effectual by the ſame power; “Thou fool 1 that which thou ſoweſt
is not quickened, unleſs it die,” v. 36. It muſt firſt corrupt, before it
will quicken and ſpring up. It not only ſprouts after it is dead, but it
muſt die, that it may live. And why ſhould any be ſo fooliſh as to ima-
gine, that the man once dead cannot be made to live again, by the ſame
power which every year brings the dead grain to life 2. This is the ſub-
ſtance of what he anſwers to the first question. . Note, It is a fooliſh
thing to question the divine power to raiſe the dead, when we fee him
every day quickening and reviving things that are dead.
(2.) But he is longer in anſwering to the ſecond inquiry.
He begins, [1..] By obſerving, that there is a change made in the
grain that is ſown ; It is not that body which shall be that is ſown, but
bare grain of wheat or barley, &c.; but God gives it ſuch a body as he
will, and in ſuch a way as he will, only ſo as to diſtinguiſh all kinds from
each, other. Every ſeed ſown has its proper body, is conſtituted of ſuch
materials, and figured in ſuch a manner, as are proper for it, proper to
that kind. This is plainly in the divine power, though we no more
know how it is done, than we know how a dead man is raiſed to life
again. It is certain, the grain undergoes a great change, and it is inti-
mated in this paſſage ; and ſo will the dead, when they riſe again, and
live again, in their bodies, after death. '
[2.] He proceeds hence to obſerve, that there is a great deal of va-
riety among other bodies, as there is among plants: as, First, In bodies
of fleſh; All fleſh is not the ſame ; that of men is of one kind, that of
beaſts another, another that of fiſhes, and that of birds another, v. 39.
There is a variety in all the kinds, and ſomewhat peculiar in every kind,
to diſtinguiſh it from the other, Secondly, In bodies celeſtial and ter-
reſtrial, there is alſo a difference ; and what is for the glory of one, is
not for the other ; for the true glory of every being conſiſts in its fitneſs
for its rank and ſtate. Earthly bodies are not adapted to the heavenly
regions, nor heavenly bodies fitted to the condition of earthly beings.
Nay, Thirdly, There is a variety of glory among heavenly bodies them-
ſelves ; “There is one glory of the ſun, and another glory of the moon,
and another glory of the ſtars; for one ſtar differs from another ſtar in
glory,” v. 41. All this is to intimate to us, that the bodies of the dead,
1 CORINTHIANS, xv.
ſo it is written, The firſt man Adam was made a living ||
The Reſurrečtion of Saints.

when they riſe, will be ſo far changed, that they will be fitted for the
heavenly regions ; and that there will be a variety of glories among the
bodies of the dead, when they ſhall be raiſed, as there is among the
ſun, and moon, and ſtars, nay, among the ſtars themſelves. . All this car-
ries an intimation along with it, that it muſt be as eaſy to divine power
to raiſe the dead, and recover their mouldered bodies, as out of the ſame
materials to form ſo many kinds of fleſh and plants, and, for aught we
know, celeſtial bodies as well as terreſtrial ones. The ſun and ſtars may,
for aught we know, be compoſed of the ſame materials, as the earth we
ſtir.
| all groſs in compariſon of the heavenly ſtate and enjoyments.
tread on, though ſo much refined and changed by the divine ſkill and
power. And can he, out of the ſame materials, form ſuch various beings,
and yet not be able to raiſe the dead Having thus prepared the way,
he comes, - - -
[3.] To ſpeak direétly to the point ; So alſo, ſays he, is the resurrec.
tion of the dead; ſo, as the plant growing out of the putrefied grain, ſo
as no longer to be a terreſtrial but a celeſtial body, and varying in glory
from the other dead, who are raiſed, as one ſtar does from another. But
he ſpecifies ſome particulars ; as, First, It is sown in corruption, it is
raised in incorruption. It is sown. Burying the dead is like ſowing
them, it is like committing the ſeed to the earth, that it may ſpring out
of it again. And our bodies, which are ſown, are corruptible, liable to
putrefy and moulder, and crumble to duſt; but when we riſe, they will
be out of the power of the grave, and never more beliable to corruption.
Secondly, It is sown in dishonour, it is raised in glory. Our’s is at pre-
ſent a vile body, Philip. 3. 21. Nothing is more loathſome than a dead.
body; it is thrown into the grave as a deſpiſed and, broken veſſel, in
which there is no pleaſure. But at the reſurreótion a glory will be put
upon it; it will be made like the glorious body of our Saviour; it will
be purged from all the dregs of earth, and refined into an etherial
ſubſtance, and ſhine out with a ſplendour reſembling his. Thirdly, It is
sown in weakness, it is raised in power. It is laid in the earth, a poor
helpleſs thing, wholly in the power of death, deprived of all vital capa-
cities and powers, of life and ſtrength : it is utterly unable to move or
But when we riſe, our bodies will have heavenly life and vigour
infuſed into them ; they ſhall be hale, and firm, and durable, and lively,
and liable no more to any infirmity, weakneſs, or decay. Fourthly, It is
sown a natural, or animal body, agaz Jºvzºxy, a body fitted to the low.
condition, and ſenſitive pleaſures and enjoyments, of this life, which are
But when
we riſe, it will be quite otherwiſe; our body will riſe ſpiritual. Not
that body will be changed into ſpirit: this would be a contradićtion in
our common conceptions; it would be as much as to ſay, Body changed
into what is not body, matter, made immaterial. The expreſſion is to be
underſtood comparatively. We ſhall at the reſurre&tion have bodies pu-
rified and refined to the laſt degree, made light and agile ; and though
they are not changed into ſpirit, yet made fit to be perpetual aſſociates
of ſpirits made perfect. And why ſhould it not be as much in the power
of God to raiſe incorruptible, glorious, lively, ſpiritual bodies, out of the
ruins of thoſe vile, corruptible, lifeleſs, and animal ones, as firſt to make
matter out of nothing, and then, out of the ſame maſs of matter, produce
ſuch variety of beings, both in earth and heaven To God all things are
poſſible; and this cannot be impoſſible. . . -
[4.] He illuſtrates this by a compariſon of the firſt and ſecond Adam;
There is an animal body, ſays he, and there is a spiritual body; and then
goes into the compariſon, in ſeveral inſtances. First, As we have our
natural body, the animal body we haºn this world, from the firſt
Adam, we expect our ſpiritual body from the ſecond. This is implied
in the whole compariſon.
ferent charaćters theſe two perſons bear ; The firſt Adam was made a liv-
ing ſoul, ſuch a being as ourſelves, and with a power of propagating ſuch
beings as himſelf, and conveying to them a nature and animal body like
his own, but none other, nor better. The second Adam is a quickening
Spirit; he is the Reſurre&tion and the Life, John 11. 25. He hath life
in himſelf, and quickeneth whom he will, John 5. 20, 21. The first
man was of the edith, made out of the earth, and was earthy; his body
was fitted to the region of his abode : but the second Adam is the Lord
jrom heaven ; he who came down from heaven, and giveth life to the
world; (John 6. 33.) he who came down from heaven, and was in hea-
| ven at the ſame time; (John 3. 13.) the Lord of heaven and earth. If
the firſt Adam could communicate to us natural and animal bodies, can-
not the ſecond Adam make our bodies ſpiritual ones 2 If the deputed
lord of this lower creation could do the one, cannot the Lord from hea-
ven, the Lord of heaven and earth, do the other Thirdly, We muſt firſt
have natural bodies from the firſt Adam, before we can have ſpiritual
Secondly, This is but conſonant to the dif- -
A. D. 57.
The Reſurrečtion of Saints.
I coRINTHIANS, xv.
bodies from the ſecond; (v. 49.) we must bear the image of the earthy,
before we can bear the image of the heavenly. . Such is , the eſtabliſhed
order of Providence. We muſt have weak, frail, mortal bodies by de-
ſcent from the firſt Adam, before we can have lively, ſpiritual, and im-
mortal ones by the quickening power of the ſecond. We muſt die, be-
fore we can live to die no more. Fourthly, Yet if we are Chriſt's, true
believers in him, (for this whole diſcourſe relates to the reſurre&tion of
the ſaints,) it is as certain that we ſhall have ſpiritual bodies as it is now
that we have natural or animal ones. By theſe we are as the firſt Adam,
earthy, we bear his image; by thoſe we ſhall be as the ſecond Adam,
have bodies like his own, heavenly, and ſo bear his image. And we are
as certainly intended to bear the one, as we have borne the other. As
ſure therefore as we have had natural bodies, we ſhall have ſpiritual ones.
The dead in Chriſt ſhall not only riſe, but ſhall riſe thus gloriouſly
changed. *
[5.] He ſums up this argument, by aſſigning the reaſon of this
change ; (v. 50.) “Now this I ſay, that fleſh and blood cannot inherit
the kingdom of God; nor doth corruption inherit incorruption.” The
natural body is fleſh and blood, conſiſting of bones, muſcles, nerves, veins,
arteries, and their ſeveral fluids; and as ſuch, it is of a corruptible frame
and form, liable to diſſolution, to rot and moulder. But no ſuch thing
ſhall inherit the heavenly regions; for this were for corruption to inherit
incorruption, which is little better than a contradićtion in terms. The
heavenly inheritance is incorruptible, and never fadeth away, 1 Pet. 1.4.
How can this be poſſeſſed by fleſh and blood, which is corruptible and
will fade away ? It muſt be changed into ever-during ſubſtance, before
it can be capable of poſſeſſing the heavenly inheritance. The ſum is,
that the bodies of the ſaints, when they ſhall riſe again, will be greatly
changed from what they are now, and much for the better. They are
now corruptible, fleſh and blood, they will be then incorruptible, glori-
ous, and ſpiritual bodies, fitted to the celeſtial world and ſtate, where
they are ever afterward to dwell, and have their eternal inheritance.
51. Behold, I ſhew you a myſtery; We ſhall not all
ſleep, but we ſhall all be changed, 52. In a moment, in
the twinkling of any eye, at the laſt trump; (for the
trumpet ſhall ſound;) and the dead ſhall be raiſed incor-
ruptible, and we ſhall be changed. 53. For this corrupti-
ble muſt put on incorruption, and this mortal muſt put on
immortality. 54. So when this corruptible ſhall have put
on incorruption, and this mortal ſhall have put on immor-
tality, then ſhall be brought to paſs the ſaying that is writ-
ten, Death is ſwallowed up in vićtory. 55. O death, where
is thy ſting : O grave, where is thy vićtory : 56. The
ſting of death is fin; and the ſtrength of ſin is the law.
57. But thanks be to God, who giveth us the vićtory
through our Lord Jeſus Chriſt.
To confirm what he had ſaid of this charge, he here,
I. Tells them what had been concealed from, or unknown to them,
till, then—that all the ſaints ſhould not die, but all would be changed.
They that are alive at our Lord’s coming, will be caught up into the
clouds, without dying, 1 Theſe 4, 11. But it is plain from this paſſage,
that it will not be without changing from corruption to incorruption.
* The frame of their living bodies ſhall be thus altered, as well as thoſe
that are dead; and this in a moment, in the twinkling of an eye, v. 52.
What cannot Almighty Power effect 2 That Power that calls the dead
into life, can ſurely thus ſoon and ſuddenly change the living ; for changed
they muſt be as well as the dead; becauſe fleſh and blood cannot inherit
the kingdom of God. This is the myſtery which the apoſtle ſhews the
Corinthians ; Behold, I shew you a mystery; or bring into open light a
truth dark and unknown before. Note, There are many myſteries ſhewn
to us in the goſpel ; many truths, that before were utterly unknown,
are there made known; many truths, that were but dark and obſcure
before, are there brought into open day, and plainly revealed; and many
things are in part revealed, that will never be fully known, nor perhaps
clearly underſtood. The apoſtle here makes known a truth unknown
before, which is, that the ſaints, living at our Lord’s ſecond coming,
will not die, but be changed ; that this change will be made in a mo-
ment, in the twinkling of an eye, and at the ſound of the laſt trump ; for,
as he tells us elſewhere, the “Lord himſelf ſhall deſcend with a ſhout,
| We are dead; but behold, we live again, and ſhall die no more.
with the voice of the archangel, and with the trump of God;” (1 Theſſ.
4. 16.) ſo here, the trumpet muſt ſound. It is the loud ſummons of all
the living and all the dead, to come and appear at the tribunal of Christ.
At this ſummons the graves ſhall open, the dead ſaints ſhall riſe in an in-
corruptible state, v. 52.
II. He aſſigns the reaſon of this change; (v. 53.) “ For this cor-
ruptible must put on incorruption, and this mortal must put on immor-
tality.” How otherwiſe could the man be a fit inhabitant of the incor-
ruptible regions, or be fitted to poſſeſs the eternal inheritance: How
can that which is corruptible and mortal, enjoy what is incorruptible,
permanent, and immortal 3 This corruptible body must be made incor.
ruptible, this mortal body must be changed into immortal, that the man
may be capable of enjoying the happineſs deſigned for him. Note, It
is this corruptible that must put on incorruption; the demoliſhed fabric
that must be reared again. What is ſown must be quickened. Saints
will come in their own bodies, (v. 38.) not in other bodies. -
III. He lets us know what will follow upon this change of the living
and dead in Christ; “Then ſhall be brought to paſs that ſaying, Death
is ſwallowed up in vićtory ; or, He will ſwallow up death in vićtory,”
Iſa, 25.8. For mortality shall be then swallowed up of life, (2 Cor. 5. 4.)
and death perfeótly ſubdued and conquered, and ſaints for ever delivered
from its power. Such a conqueſt ſhall be obtained over it, that it ſhall
for ever diſappear in thoſe regions to which our Lord will bear his riſen
ſaints. And therefore will the ſaints hereupon fing their privizio), their
song of triumph. ... Then, when this mortal ſhall have put on immortality,
will death be ſwallowed up, for ever ſwallowed up, sis vizos., Christ hin-
ders it from ſwallowing his ſaints when they die; but when they riſe
again, death ſhall, as to them, be ſwallowed for ever. And upon this
destruction of death will they break out into a ſong of triumph.
1. They will glory over death as a vanquiſhed enemy, and inſult this
great and terrible destroyer; “O death, where is thy sting P Where is .
now thy sting, thy power to hurt 2 What miſchief hast thou *i. us 2
hou
art vanquiſhed and diſarmed, and we are out of the reach of thy deadly ,
dart. Where now is thy fatal artillery, thy stores of death 2 We fear
no further miſchiefs from thee, nor heed thy weapons, but defy thy
power, and deſpiſe thy wrath. And, 0 grave, where is thy victory P
Where now is thy vićtory What is become of it? Where are the ſpoils
and trophies of it Once we were thy priſoners, but the priſon-doors
are burst open, the locks and bolts have been forced to give way, and our
ſhackles are knocked off, and we are for ever releaſed : captivity is taken
captive : the imaginary vićtor is conquered, and forced to refign his con-
quest, and releaſe his captives: thy triumphs, grave, are at an end : the
bonds of death are looſed, and we are at liberty, and are never more to
be hurt by death, or impriſoned in the grave.” In a moment, the power
of death, and the conquests and ſpoils of the grave, are gone; and, as to
the ſaints, the very figns of them will not remain. Where are they
Thus will they raiſe themſelves, when they become immortal, to the ho- .
nour of their Saviour, and the praiſe of divine grace : they ſhall glory
over vanquiſhed death.
2. The foundation for this triumph is here intimated, (1.) In the ac-
count given whence death had its power to hurt; The sting of death is
sin, which gives venom to his dart, which only puts it into the power of
death to hurt and kill. Sin unpardoned, and nothing elſe, can keep any
under his power. And the strength of sin is the law ; it is the divine
threatening against the tranſgreſſors of the law, the curſe there de-
nounced, that gives power to fin. Note, Sin is the parent of death, and
gives it all its hurtful power. By one man sin entered into the world,
and death by sin, Rom. 5, 12. It is its curſed progeny and offspring.
(2.) In the account given of the vićtory ſaints obtain over it through
Jeſús Christ, v. 57. The sting of death is sin ; but Christ, by dying,
has taken out this sting; he has made atonement for fin, he has obtained
remiſfion of it. It may hiſs therefore, but it cannot hurt. The strength
of sin is the law; but the curſe of the law is removed by our Redeemer’s
becoming a Curſe for us. So that fin is deprived of its strength and
sting, through Christ, that is, by his incarnation, ſuffering, and death.
Death may ſeize a believer, but cannot sting him, cannot hold him in
his power. There is a day coming, when the grave ſhall open, the bands.
of death be looſed, the dead ſaints revive, and become incorruptible and
immortal, and put out of the reach of death for ever. And then will it
plainly appear, that, as to them, death will have lost Its strength and
sting; and all by the mediation of Christ, by his dying in their room.
By dying, he conquered death, and ſpoiled the grave; and, through
faith in him, believers become ſharers in his conquests. They often re-
*
- * * - * *
Y. P. *, * * ty * ... < * * ... . . ;- • * • S. ..
* - -; : - ; *, * : * * * **, ..º.º.º. §º:: &
As ºf 57.3% ºf ºrº. "
s O. * © dº." - 1 * * -
* . sº . . . ...; ºf sº nº. 23:4:: *s, * . . . . 's',
joice beforeihand, in the hope of his Wºry; ahá'When they riſe glori.
ôus from the grave, will boldly triumph over death. . Note, It is alto:
#. owing to the grace of God in Christ, that fin is pardoned, and
eath diſarmed. The law puts arms into the hand of death, to destroy
the finner; but pardon of fin takes away this power from the law, and
deprives death of its ſtrength and ſting. It is “by the grace of God,
through the redemption which is in Chriſt Jeſus, that we are freely juſ-
tified,” Rom. 3. 24. It is no wonder, therefore, (3.) If this triumph
of the ſaints over death ſhould iſſue in thankſgiving to God; “Thanks
be to God, who giveth us the vićtory through Chriſt Jeſus our Lord.”
i. 57. The way to ſam&tify all our joy, is to make it tributary to the
praiſe of God. Then only do we enjoy our bleſfings and honours in a
hbly manner, when God has his revenue of glory out of it, and we are |
free to pay it to him, And this really improves and exalts our ſatisfac:
tion. . We are conſcious at once of having done our duty, and º:
oùr pleaſure. And what can be more joyous in itſelf, than the faints’
rejoice in the Lord, and be glad in the God of their ſalvation ? Shall
not their ſouls magnify the Lord * When he ſhews such wonders to the
§eåd, shall they not arise and praise him P Pſ, 88. 10. Thoſe who re-
imain under the power of death, can have no heart to praiſe ; but ſuch
conqueſts and triumphs will certainly tune the tongues of the ſaints to
thankfulneſs and praiſe; praiſe for the vićtory, (it is great and glorious
in itſelf,) and for the means whereby it is obtained—it is given of God
through Chriſt Jeſus; a vićtory obtained not by our power, but the
power of God; not given becauſe we are worthy, but becauſe Chriſt is
ſo, and has by dying obtained this conqueſt for us. Muſt not this cir-
cumſtance endear the vićtory to us, and heighten our praiſe to God?
Note, How many ſprings of joy to the ſaints, and thankſgiving to God,
are opened by the death and reſurre&tion, the ſufferings and conqueſts,
of our Redeemer With what acclamations will ſaints riſing from the
dead applaud him How will the heaven of heavens reſound his praiſes
for ever ! Thanks be to God, will be the burthen of their ſong; and
angels will join the chorus, and declare their conſent with a loud Amen,
Hallelujah." * -
58. Therefore, my beloved brethren, beye ſteadfaſt, un-
moveable, always abounding in the work of the Lord, for-
aſmuch as ye know that your labour is not in vain in the
Lord. . . -- º
Tn this verſe we have the improvement of the whole argument, in an
exhortation, enforced by a motive reſulting plainly from it. -
I. An exhortation, and this threefold. 1. That they ſhould be ſtead-
faſt—#3pxioi, firm, fixed in the faith of the goſpel, that goſpel which he
had preached, and they had received, “That Chriſt died for our fins,
and roſe again the third day, according to the ſcriptures,” (v. 3, 4.) and
fixed in the faith of the glorious reſurre&tion of the ſanétified dead, which,
as he had ſhewn, had ſo near and neceſſary a connexion with the former.
* Do not let your belief of theſe truths be ſhaken or ſtaggered. They
are moſt certain, and of the laſt importance.” Note, Chriſtians ſhould
be ſteadfaſt believers of this great article of the reſurreótion of the dead.
*
It is evidently founded on the death of Chriſt. Becauſe he lives, his ſer-
wants, shall live alſo, John 14. 19. And it is of the laſt importance; a
diſbelief of a future life will open a way to all manner of licentiouſneſs,
and corrupt men’s morals to the laſt degree. It will be eaſy and natural
from hence to infer, that we may live like beaſts, and eat and drink, for
to-morrow we die. 2. He exhorts them to be unmoveable, in their hope
and expectation of this great privilege, of being raiſed incorruptible and
immortal. Chriſtians ſhould not be moved away from this hope of the
goſpel, (Col. 1. 23.) this glorious and bleſſed hope ; they ſhould not
renounce or refign their comfortable expečtations. They are not vain,
but ſolid hopes, built upon ſure foundations, the purchaſe and power of
their riſen Saviour, and the promiſe of God, to whom it is impoſſible to
lie ; hopes that ſhall be their moſt powerful ſupports under all the preſ.
ſures of life, the moſt effectual antidotes againſt the fears of death, and
the moſt quickening motives to diligence and perſeverance in chriſtian
duty. Should they part with theſe hopes & Should they ſuffer them to
be ſhaken 2 Note, Chriſtians ſhould live in the moſt firm expe&tation of
a bleſſed reſurre&tion. This hope ſhould be an anchor to their ſouls,
firm and ſure, Heb. 6. 19. 3. He exhorts them to abound in the work
of the Lord, and that always, in the Lord’s ſervice, in obeying the Lord’s
commands. They ſhould be diligent and perſevering herein, and going
I coRINTHIANs. xv, kVI.
Contributions for the Poor,
ever on toward perfeółion; they ſhould be continually making advances
in true piety, and ready and apt for every good work. The moſt cheer-
ful duty, the greateſt diligence, the moſt conſtant perſeverance, become
thoſe who have ſuch glorious hopes. Can we too much abound in zeal
and diligence in the Lord’s work, when we are ſecured of ſuch abundant
recompenſes in a future life? What vigour and reſolution, what conſtancy
and patience, ſhould thoſe hopes inſpire | Note, Chriſtians ſhould not
ſtint themſelves as to their growth in holineſs, but be always improving.
in ſound religion, and abounding in the work of the Lord. - *
II. The motive reſulting from the former diſcourſe, is, that their labour
shall not be in vain in the Lord ; nay, they know it ſhall not. They have
the beſt grounds in the world to build upon ; they have all the aſſurange
that can rationally be expected : as ſure as Chriſt is riſen, they ſhall riſe;
and Christ is as ſurely riſen as the Scriptures are true, and the word of
God. The apostles ſaw him after his death, testified this truth to the
- | world in the face of a thouſand deaths and dangers, and confirmed it by
triumph over death, when they ſhall riſe again? And ſhall they not then
miraculous powers received from him. Is there any room to doubt a
fačt ſo well attested * Note, True christians have undoubted evidence
that their labour will not be vain in the Lord; not their most dili-
gent ſervices, nor their most painful ſufferings; they will not be in vain,
not be vain and unprofitable. Note, The labour of christians will not
be lost labour; they may loſe for God, but they ſhall loſe nothing by
him ; nay, there is more implied than is expreſſed in this phraſe. It
means, that they ſhall be abundantly rewarded. He will never be found
unjust to forget their labour of love, Heb. 6. 10. Nay, he will do ex-
ceedingly above what they can now aſk or think. , Neither the ſervicea
they do for him, nor the ſufferings they endure for him here, are worthy
to be compared with the joy hereafter to be revealed in them, Rom. 8.
18. Note, They who ſerve God, have good wages; they cannot do
too much, nor ſuffer too much, for ſo good a Master. If they ſerve him
now, they ſhall ſee him hereafter ; if they ſuffer for him on earth, they
ſhall reign with him in heaven; if they die for his ſake, they ſhall riſe
again from the dead, be crowned with glory, honour, and immortality,
and inherit eternal life.
CHAP. XVI.
In this chapter, the apoſtle, I. Gives directions about ſome charitable col-
lection to be made in this church, for the afflicted and impoverished
churches in Judea, v. 1...4. II. He talks of making them a viſit,
v. 5.9. III. He commends Timothy to them, and tells them Apollos
intended to come to them, v. 10...13. IV. He presses them to watch-
Julneſs, constancy, charity, and to pay a due regard to all who helped
him and his fellow-labourers in their work, v. 14...19. W. After ſulu-
tations from others, and his own, he cloſes the epistle with a ſolemn ad-
monition to them, and his good wishes for them, v. 20, to the end.
1. Nºw concerning the colle&tion for the ſaints, as I
1N have given order to the churches of Galatia, even
ſo do ye. 2. Upon the firſt day of the week, let every
one of you lay by him in ſtore, as God hath proſpered him,
that there be no gatherings when I come. 3. And when
I come, whomſoever you ſhall approve by your letters,
them will I ſend to bring your liberality unto Jeruſalem.
4. And if it be meet that I go alſo, they ſhall go with me.
In this chapter, Paul cloſes this long epiſtle with ſome particular
matters of leſs moment; but as all was written by divine inſpiration, it
is all profitable for our inſtruction. He begins with dire&ting them
about a charitable collečtion on a particular occaſion, the diſtreſſes and
poverty of chriſtians in Judea, which at this time were extraordinary,
partly through the general calamities of that nation, and partly through
the particular ſufferings to which they were expoſed. Now concerning
this, obſerve, -
F. How he introduces his direétion. Tt was not a peculiar ſervice
which he required of them ; he had given the like orders to the churches
of Galatia, v. 1, He defired them only to conform themſelves to the
ſame rules which he had given to other churches on the like occaſion.
He did not deſire that others should be eaſed, and they burthened, 2 Cor.
8, 13. He alſo prudently mentions theſe orders of his to the churches
of Galatia, to excite emulation, and ſtir them up to be liberal, according
to their circumſtances, and the occaſion. They who exceeded moſt
churches in ſpiritual gifts, and, as it is probable, in worldly wealth, (ſee
n A. D. 57.
Contributions for the Poor.
1 CORINTHIANS, XVI.
£8.
large ; (though, according to circumſtances, it may confiderably vary ;)
the argument,) ſurely would not fuffer themſelves to come behind any in
their bounty to their afflićted brethren. Note, The good examples of
other chriſtians and churches ſhould ſtir in us a holy emulation. It is
becoming a chriſtian, not to be outdone by a fellow-chriſtian in any thing
virtuous and praiſe-worthy, provided this conſideration only makes him
exert himſelf, not envy others ; and the more advantages we have above
others, the more ſhould we endeavour to exceed them. The church of
Corinth ſhould not be outdone in this ſervice of love by the churches of
Galatia, who do not appear to have been enriched with equal ſpiritual
ifts, or outward ability.
II. The direction itſelf. Concerning which, obſerve,
1. The manner in which the colle&tion was to be made; Every one was
to lay by in store, (v. 2.) have a treaſury, or fund, with himſelf, for this
purpoſe. The meaning is, that he ſhould lay by as he could ſpare from
time to time, and by that means make up a ſum for this charitable pur-
poſe. Note, It is a good thing to lay up in ſtore for good uſes. They
who are rich in this world, ſhould be rich in good works, 2 Tim. 6. 17,
18. The beſt way to be ſo, is, to appropriate of their income, and have
a treaſury for this purpoſe; a ſtock for the poor, as well as for them-
felves: by this means they will be ready to every good work, as the op-
ortunity offers ; and many who labour with their own hands for a live-
#. ſhould ſo work, that they may have to give to him that needeth,
Eph. 4, 28. Indeed their treaſury for good works can never be very
but the beſt way in the world for them to get a treaſury for this purpoſe,
is, to lay by from time to time, as they can afford. Some of the Greek
fathers rightly obſerve here, that this advice was given for the ſake of the
poorer among them. They were to lay by from week to week, and not
bring in to the common treaſury, that by this means their contributions
might be eaſy to themſelves, and yet grow into a fund for the relief of their
brethren. “Every little,” as the proverb ſays, “would make a mickle.”
Indeed all our charity and benevolence ſhould be free and cheerful, and
for that reaſon ſhould be made as eaſy to ourſelves as may be. And what
more likely way to make us eaſy in this matter, than thus to lay by ? We
may cheerfully give when we know that we can ſpare, and that we have
been laying by in ſtore, that we may.
2. Here is the meaſure in which they are to lay by—as God hath proſ:
pered them ; r. 3, stočárai, as he has been proſpered by Tivine Pro-
vidence ; as God has been pleaſed to bleſs and ſucceed his labours and
buſineſs. Note, All our buſineſs and labour are that to us, which God
is pleaſed to make them. It is not the diligent hand that will make rich
by itſelf, without the divine bleſfing, Prov. 10. 4, 22. Our proſperity
and ſucceſs are from God, and not from ourſelves; and he is to be
owned in all, and honoured with all. It is his bounty and bleſſing to
which we owe all we have ; and whatever we have, is to be uſed, and ||
employed, and improved, for him. His right to ourſelves and all that
is our’s, is to be owned and yielded to him. And what argument more
proper to excite us to charity to the people and children of God, than
to confider all we have as his gift, as coming from him Note, When
God bleſſes and proſpers us, we ſhould be ready to relieve and comfort
his needy ſervants; when his bounty flows forth upon us, we ſhould not
confine it to ourſelves, but let it ſtream out to others. The good we re-
ceive from him, ſhould ſtir us up to do good to others, to reſemble him
in our beneficence; and therefore the more good we receive from God,
the more we ſhould do good to others. They were to lay by as God
had bleſſed them ; in that proportion. The more they had, through
God’s bleſfing, gained by their buſineſs or labour, their traffic or work,
the more they were to lay by. Note, God expects that our beneficence
to others ſhould hold ſome proportion to his bounty to us. All we have
is from God; the more he gives, (circumſtances being confidered,) the
more he enables us to give, and the more he expects we ſhould give ; that
we ſhould give more than others who are leſs able; that we ſhould give
more than ourſelves when we were leſs able. And on the other hand,
from him to whom God gives leſs, he expects leſs. He is notyrant or
cruel taſkmaſter, to exact brick without ſtraw, or expe&t men ſhall do
more good than he gives ability. Note, “Where there is a willing mind,
he accepts according to what a man hath, and not according to what
he hath not ;” (2 Cor. 8, 12.) but as he proſpers and bleſſes us, and puts
us in a capacity to do good, he expects we ſhould. The greater ability
he gives, the more enlarged ſhould our hearts be, and the more open our
hands; but where the ability is leſs, the hands cannot be as open, how-
ever willing the mind be, and large the heart; nor does God expect it.
3. Here is the time when this is to be done ; the first day of the week,
war: wizy ag|36&roy, (Luke 24, 1.) the Lord’s day, the chriſtian holi- |
WoL. V. No. 100.
day; when public aſſemblies were held, and public worſhip was cele-
brated, and the chriſtian inſtitutions and myſteries, (as the ancients called
them,) were attended upon ; then let every one lay by him. It is a day
of holy reſt ; and the more vacation the mind has from worldly cares
and toils, the more diſpoſition has it to ſhew mercy: and the other
duties of the day ſhould ſtir us up to the performance of this ; works of
charity ſhould always accompany works of piety. Trúe piety toward
God will beget kind and friendly diſpoſitions toward men. “ This com-
mand have we from him, that he who loveth God, love his brother alſo,”
1 John 4. 24. Works of mercy are the genuine fruits of true love to
God, and therefore are a proper ſervice on his own day. Note, God’s
day is a proper ſeaſon on which to lay up for charitable uſes, or lay out
in them, according as he has proſpered us ; it is paying tribute for the
bleſſings of the paſt week, and it is a proper way to procure his bleſfing
on the work of our hands for the next.
4. We have here the diſpoſal of the colle&tions thus made : the apoſtle
would have every thing ready againſt he came, and therefore gave direc-
|tion as before, that there be no gatherings when I come, v. 2. But when
he came, as to the diſpoſal of it, he would leave it much to themſelves.
The charity was their’s, and it was fit they ſhould diſpoſe of it in their
own way, ſo it anſwered its end, and was applied to the right uſe. Paul
no more pretended to lord it over the purſes of his hearers than over
their faith; he would not meddle with their contributions without their
conſent. He tells them, (1.) That they ſhould give letters of credence,
and ſend meſſengers of their own with their liberality, v. 2. This would
be a proper teſtimony of their reſpect and brotherly love to their diſ-
treſſed brethren, to ſend their gift by members of their own body, truſty
and tender-hearted, who would have compaſſion on their ſuffering bre-
thren, and a chriſtian concern for them, and not defraud them. It would
argue that they were very hearty in this ſervice, when they ſhould ſend
ſome of their own body on ſo long and hazardous a journey or voyage,
to convoy their liberality. Note, We ſhould not only charitably relieve
our poor fellow-chriſtians, but do it in ſuch a way as will beſt fignify
our compaſſion to them, and care of them. (2.) He offers to go with
their meſſengers, if they thought proper, v. 4. His buſineſs, as an
apoſtle, was not to ſerve tables, but to give himſelf to the word and
prayer; yet he was never wanting to ſet on foot or help forward, a work
of charity, when an opportunity offered. He would go to Jeruſalem, to
carry the contributions of the church of Corinth to their ſuffering bre-
thren, rather than they ſhould go without them, or the charity of the
Corinthians fail of a due effect. It was no hinderance to his preaching
work, but a great furtherance to the ſucceſs of it, to ſhew ſuch a tender
and benign diſpoſition of mind. Note, Miniſters are doing their proper
buſineſs, when they are promoting or helping in works of charity. Paul
ſtirs up the Corinthians to gather for the relief of the churches in Judea,
and he is ready to go with their meſſengers, to convey what is gathered ;
and he is ſtill in the way of his duty, in the buſineſs of his office.
5. Now I will come unto you, when I ſhall paſs through
Macedonia: (for I do paſs through Macedonia.) 6. And
it may be that 1 will abide, yea, and winter with you, that
ye may bring me on my journey, whitherſoever I go.
7. For I will not ſee you now by the way: but I truſt to .
tarry a while with you, if the Lord permit. 8. But I
will tarry at Epheſus until Pentecoſt. 9. For a great door
and effectual is opened unto me, and there are many ad-
verſaries.
In this paſſage the apoſtle notifies and explains his purpoſe of coming
to viſit them ; concerning which, obſerve,
I. His purpoſe; he intended to paſs out of Afia, where he now was,
(vide v. 8...19.) and to go through Macedonia into Achaia, where
Corinth was, and to ſtay ſome time with them, and perhaps the winter,
v. 5, 6. He had long laboured in this church, and done much good
among them, and had his heart ſet upon doing much more, (if God ſaw
fit,) and therefore he had it in his thoughts to ſee them, and ſtay with
them. Note, The heart of a truly chriſtian miniſter muſt be much to-
ward that people among whom he has laboured long, and with remark-
able ſucceſs. No wonder that Paul was willing to ſee Corinth, and ſtay
with them as long as the other duties of his office would permit. Though
ſome among this people deſpiſed him, and made a faction againſt him,
doubtleſs there were many who º him tenderly, and paid him all the
4.
\
- * •
A.D. 57. . . *
* → ~ . . ) . •. - 3 - * ...;
reſpect due to an apoſtle and their ſpiritual father. ... And isit any wonder
that he ſhould be willing to viſit them, and ſtay with them : And as to
the reſt, who now ſhewed diſreſpect, he might hope to reduce them to
a better temper, and thereby rectify what was out of order in the church,
by ſtaying among them for ſome time. It is plain that he hoped for
fome good effect, becauſe he ſays, he intended to ſtay, that they might
bring him on his journey, whitherſoever he went ; (v. 6.) not barely bring
him, going, as we ſay, accompanying him a little way on the road, but
expedite and furniſh him for his journey, help and encourage him to it,
and provide him for it.
ſo that nothing might be wanting to him, as himſelf ſpeaks, Tit. 3. 13.
His flay among them he hoped, would cure the fačtious humour, and
reconcile them to himſelf and their duty. , Note, It was a juſt reaſon for
an apoſtle to make his abode in a place, that he had a proſpect of doing
ood. ' º --- • ,
8 II. His excuſe for hot ſeeing them now—becauſe it would be only by
the way, (v. 7.) By trap;39–in tranſitu–en passant—it would only be a
transient viſit. He would not ſee them, becauſe he could not ſtay with
them. Such a viſit would give neither him nor them any ſatisfaction or
advantage; it would rather raiſe the appetite than regale it; rather
heighten their 'defires of "being together than ſatisfy them. He loved
them ſo, that he longed for an opportunity to ſtay with them, take up
his abode among them for ſome length of time. This would be more
pleafing to himſelf, and more ſerviceable to them, than a curſory viſit in
his way; and therefore he would not ſee them now, but another time,
when he could tarry longer. º
III. We have the limitation of this purpoſe; I trust to tarry a while
with you, if the Lord permit, v. 7. Though the apoſtles wrote under in-
fpiration, they did not know thereby how God would diſpoſe of them:
felves. Paul had a purpoſe of coming to Corinth, and ſtaying there, and
hoped to do good thereby. This was not a purpoſe proceeding from
any extraordinary motion or impulſe of the Spirit of God; it was not
the effect of inſpiration; for had it been ſuch, he could not have ſpoken
of it in this manner. A purpoſe formed thus in him, muſt have been the
purpoſe of God figuified to him by his Spirit; and could he ſay he
would come to Corinth upon this view only, if God permit, that is, that
he would execute God’s own purpoſe concerning himſelf, with God’s
permiſſion ? It is to be underſtood then of a common purpoſe, formed in
his own ſpirit. And concerning all our purpoſes, it is fit we ſhould ſay,
“We will execute them, if the Lord permit.” Note, All our purpoſes
muſt be made with ſubmiſſion to the Divine Providence. We ſhould ſay,
If the Lord will, we shall live, and do this and that, J ames 4. 15. It is
not in us to effect our own deſigns, without the divine leave. It is by
God’s power and permiſſion, and under his dire&tion and condućt, we
muſt do every thing. Heathens have concurred in acknowledging this
concern of Providence in all our ačtions and concerns; ſurely we ſhould
readily own it, and frequently and ſeriouſly attend to it.
IV. We have his purpoſe expreſſed, of ſtaying at Epheſus for the
preſent. He ſays, he would ſtay there till Pentecoſt, v. 8. . It is very
probable that he was, at the time of writing this epiſtle, in Epheſus, from
this paſſage, compared with v. 19 where he ſays, The churches of Aſia
Jalute you. A proper, ſalutation from Epheſus, but hardly ſo proper
had he been at Philippi, as the ſubſcription to this epiſtle in our common
copies has it. “The churches of Macedonia ſalute you,” had been much
more properly inſerted in the cloſe of a letter from Philippi, than the
other. But, * w * .
V. We have the reaſon given for his ſtaying at Epheſus for the pre-
fent; Becauſe a great door and effectual, was opened to him, and there
were many adverſaries, v. 9. A great door, and effectual, was opened
to him ; many were prepared to receive the goſpel at Epheſus, and God
gave him great ſucceſs among them ; he had brought over many to
Chriſt, and he had great hope of bringing over many more. For this
reaſon, he determined to ſtay a while at Epheſus. Note, Succeſs, and a
fair proſpect of more, was a juſt reaſon to determine an apoſtle to ſtay
and labour in a particular place. And there are many adverſaries, be-
cauſe a great door, and an effectual, was opened. Note, Great ſucceſs
in the work of the goſpel commonly creates many enemies. The Devil
oppoſes thoſe moſt, and makes them moſt trouble, who moſt heartily and
ſucceſsfully ſet themſelves to deſtroy his kingdom. There were many
adverſaries; and therefore the apoſtle determined to ſtay. Some think
he alludes in this paſſage to the cuſtom of the Roman Circus, and the
doors of it, at which the charioteers were to inter, as their antagoniſts
did at the oppoſite doors. True courage is whetted by oppoſition ; and
1 coRINTHIANS, XVI.
He is to be underſtood of being brought for-
warā'in his journey after a godly ſort, (as it is expreſſed, 3 John v. 6.)
The Apoſtle commends Timothy,
it is no wonder that the chriſtian courage of the apoſtle ſhould be ani-
mated by the zeal of his adverſaries. They were bent to ruin him, and
prevent,the effect of his miniſtry at Epheſus; and ſhould he at this time
deſert his ſtation, and diſgrace his chara&ter and doćtrine 2: No, the oppo-
fition of adverſaries only animated his zeal. He was in nothing daunted
by his adverſaries; but the more they raged and oppoſed, the more he
excited himſelf. Should ſuch a man as he flee 2 Note, Adverſaries and
oppoſition do not break the ſpirits of faithful and ſucceſsful miniſters, but
only warm their zeal, and inſpire them with freſh courage. Indeed, to
labour in vain is heartleſs and diſcouraging. This damps the ſpirits,
and breaks the heart. But ſucceſs will give life and vigour to a miniſter,
though enemies rage, and blaſpheme, and perſecute. It is not the op-
poſition of enemies, but the hardneſs and obſtinacy of his hearers, and the
backſlidings and revolt of profeſſors, that damp a faithful miniſter, and
break his heart. . . . . - i
10. Now if Timotheus come, ſee that he may be with
you without fear : for he worketh the work of the Lord,
as I alſo do. 11. Let no man therefore deſpiſe him : but
condućt him forth in peace, that he may come unto me;
for I look for him with the brethren. 12. As touching
our brother Apollos, I greatly deſire him to come unto
you, with the brethren : but his will was not at all to
come at this time; but he will come when he ſhall have
convenient time. -
In this paſſage, .
I. He recommends Timothy to them, in ſeveral particulars. As, 1.
He bids them take care that he ſhould be among them without fear, v. 10.
Timothy was ſent by the apoſtle to correót the abuſes crept in among
them; and not only to direét, but to blame, and cenſure, and reprove,
thoſe who were culpable. They were all in factions, and no doubt the
mutual ſtrife and hatred ran very high among them. There were ſome
very rich, as it is probable ; and many very proud, upon account both of
their outward wealth and ſpiritual gifts. Proud ſpirits cannot eaſily
bear reproof. . It was reaſonable therefore to think young Timothy
might be roughly uſed ; hence the apoſtle warns them againſt uſing him
ill. Not but that he was prepared for the worſt ; but, whatever his
firmneſs and prudence might be, it was their duty to behave themſelves
well toward him, and not diſcourage and diſhearten him in his Lord’s
work. They ſhould not fly out into reſentment at his reproof. Note,
Chriſtians ſhould bear faithful reproof from their miniſters, and not ter-
rify and diſcourage them from doing their duty. 2. He warns them
against deſpiſing him, v. 11. He was but a young man, and alone, as
GEcumenius obſerves. He had no one to back him, and his own youth-
ful face and years commanded but little reverence; and therefore the
great pretenders to wiſdom among them might be apt to entertain con-
temptuous thoughts of him. “ Now,” ſays the apostle, “guard againſt
this.” Not that he diſtruſted Timothy; he knew that himſelf would
do nothing to bring contempt on his charaćter; he would do nothing to
make his youth deſpicable. But pride was a reigning fin among the
Corinthians, and ſuch a caution was but too neceſſary. Note, Chriſtians
ſhould be very careful not to pour contempt on any, but eſpecially on
miniſters, the faithful miniſters of Chriſt. Theſe, whether young or old,
are to be had in high eſteem for their work’s ſake. 3. He tells them
they ſhould give him all due encouragement, uſe him well while he was
with them ; and, as an evidence of this, they ſhould ſend him away in
friendſhip, and well prepared for his journey back again to Paul. This,
as I have above obſerved, is the meaning of bringing him on his jour-
ney in peace, v. 11. Note, Faithful miniſters are not only to be well re-
ceived by a people among whom they may for a feaſon minister, but are
to be ſent away with due reſpect.
II. He affig. 8 the reaſons why they ſhould behave thus toward Timo-
th;. 1. Becauſe he was employed in the ſame work as Paul, and ačted
in it by the ſame authority, v. 10. He did not come on Paul’s errand
among them, nor to do his work, but the work of the Lord. Though
he was not an apostle, he was aſſiſtant to one, and was ſent upon this
very buſineſs by a divine commiſſion. And therefore to vex his ſpirit,
would be to grieve the Holy Spirit; to deſpiſe him, would be to deſpiſe
him that ſent him, not Paul, but Paul’s Lord and their’s. Note, They
who work the work of the Lord, ſhould be neither terrified nor deſpiſed,
but treated with all tenderneſs and reſpect. Such are all the faithful
A. D. 57.
Various Direétions.
"I coRINTHIANS, XVI.
t
Yeedful for his ſecurity.
ministers of the word, though not all in the ſame rank and degree. Paſ-
tors and teachers, as well as apostles and evangelists, while they are
doing their duty, are to be treated with honour and reſpect. 2. Another
reaſon is implied ; as they were to esteem him for his work’s ſake, ſo
alſo for Paul’s ſake, who had ſent him to Corinth ; hot of his own
errand indeed, but to work the work of the Lord : “Condućt him forth
in peace, that he may come to me, for I look for him with the bre-
thren :” (v. 11.) or, I with the brethren look for him, (the original will
bear either,) #48#xopal yop of roy werd tây &ösaſpov;—“I am expecting his
return, and his report concerning you ; and ſhall judge by your condućt
toward him, what your regard and reſpect for me will be. Look to it,
that you ſend him back with no evil report.” Paul might expe&t from
the Corinthians that a meſſenger from him, upon ſuch an errand, ſhould
be regarded, and well treated. His ſervices and ſucceſs among them, his
authority with them as an apostle, would challenge this at their hands.
They would hardly dare to ſend back Timothy with a report that would
grieve or provoke the apostle. “I and the brethren expect his return,
wait for the report he is to make ; and therefore do not uſe him ill, but
reſpect him, regard his meſſage, and let him return in peace.”
III. He infºrms them of Apollo’s purpoſe to ſee them. 1. He him.
ſelf had greatly deſired him to come to them, v. 12. Though one party
among them had declared for Apollos againſt Paul, (if that paſſage be
to be underſtood literally, vide ch. 4, 6.) yet Paul did not hinder Apol-
los from going to Corinth in his own abſence, nay he preſſed him to go
thither. He had no ſuſpicions of Apollos, as if he would leſſen Paul’s
intereſt and reſpect among them, to the advancement of his own. Note,
Faithful miniſters are not apt to entertain jealoufies of each other, or ſuſ.
pećt of ſuch ſelfiſh defigns. True charity and brotherly love think no
evil. And where ſhould theſe reign, if not in the breaſts of the miniſters
of Chriſt : 2. Apollos could not be prevailed on for the preſent to come,
but would at a more convenient ſeaſon. Perhaps their feuds and factions
might render the preſent ſeaſon improper. He would not go to be ſet
at the head of a party, and countenance the dividing and cententious hu-
IYAOUlr,
proper. Apoſtles did not vie with each other, but conſulted each other’s
comfort and uſefulneſs. Paul ſignifies his great regard to the church of
Corinth, when they had uſed him ill, by entreating Apollos to go to
them ; and Apollos ſhews his reſpect to Paul, and his concern to keep
up his charaćter and authority, by declining the journey till the Corin-
thians were in better temper. Note, It is very becoming the miniſters of
the goſpel, to have and manifeſt a concern for each other’s reputation
and uſefulneſs. -
13. Watch ye, ſtand faſt in the faith, quit you like men,
be ſtrong. 14. Let all your things be done with charity.
15. I beſeech you, brethren, (ye know the houſe of Ste-
phanas, that it is the firſt-fruits of Achaia, and that they
have addićted themſelves to the miniſtry of the ſaints,) 16.
That ye ſubmit yourſelves unto ſuch, and to every one that
helpeth with us, and laboureth. 17. I am glad of the
coming of Stephanas and Fortunatus, and Achaicus: for
that which was lacking on your part they have ſupplied.
18. For they have refreſhed my ſpirit and your's : there-
fore acknowledge ye them that are ſuch.
In this paſſage,
I. The apoſtle gives ſome general advices; as, 1. That they ſhould
watch, (v. 13.) be wakeful and upon their guard. . A christian is al-
ways in danger, and therefore ſhould ever be on the watch : but the
danger is greater at ſome times, and under ſome circumſtances. The
Corinthians were in manifeſt danger upon many accounts : their feuds
ran high, the irregularities among them were very great, there were de-
ceivers got among them, who endeavoured to corrupt their faith in the
moſt important articles, thoſe, without which the practice of virtue and
piety could never ſubfift. And ſurely in ſuch dangerous circumſtances
it was their concern to watch. Note, If a chriſtian would be ſecure, he
muſt be on his guard ; and the more his danger, the greater vigilance is
2. He adviſes them to stand fast in the faith,
to keep their ground, adhere to the revelation of God, and not give it
up for the wiſdom of the world, nor ſuffer it to be corrupted by it; ſtand
When this was ſubfided, by Paul’s epistle to them, and Timo-
thy’s miniſtry among them, he might conclude a viſit would be more
|
for the faith of the goſpel, and maintain it even to death ; and ſtand in
it, ſo as to abide in the profeſſion of it, and feel and yield to its influence.
Note, A chriſtian ſhould be fixed in the faith of the goſpel, and never de-
fert or renounce it. It is by this faith alone that he will be able to keep
his ground in an hour of temptation ; it is by faith that we ſtand; (2 Cor.
1. 24.) it is by this that we muſt overcome the world, (1 John
5. 4.) both when it fawns and when it frowns, when it tempts and when
it terrifies. We muſt ſtand, therefore in the faith of the goſpel, if we
would maintain our integrity. 3. He adviſes them to act like men, and
be ſtrong; “A&t the manly, firm, and reſolved part : behave ſtrenur
ouſly, in oppoſition to the bad men who would divide and corrupt you ;
thoſe who would ſplit you into factions, or ſeduce you from ...;;
be not terrified or inveigled by them; but ſhew yourſelves men in Chriſt,
by your ſteadineſs, by your ſound judgment, and firm reſolution.” Note,
Chriſtians ſhould be manly and firm in all their conteſts with their ene-
mies, in defending their faith, and maintaining their integrity. They
ſhould, in an eſpecial manner, be ſo in thoſe points of faith that lie at the
foundation of ſound and pračtical religion, ſuch as were attacked among
the Corinthians: theſe muſt be maintained with ſolid judgment, and,
ſtrong reſolution. 4. He advices them to do every thing in charity,
v. 14. Our zeal and conſtâncy muſt be conſiſtent with charity. . When
the apoſtle would have us play the man for our faith and religion, he puts.
in a caution againſt playing the devil for it. We may defend our faith,
but we muſt, at the ſame time, maintain our innocence, and not devour,
and deſtroy, and think with ourſelves that the wrath of man will work'
the righteouſneſs of God, James 1. 21. Note, Chriſtians ſhould be
careful that charity not only reign in their hearts, but ſhine out in their
lives, nay, in their moſt manly defences of the goſpel. There is a great.
difference between conſtancy and cruelty, between christian firmneſs and
feveriſh wrath and tranſport. Chriſtianity never appears to ſo much ad-
vantage, as when the charity of chriſtians is moſt conſpicuous; when
they can bear with their miſtaken brethren, and oppoſe the open enemies
of their holy faith, in love; when every thing is done in charity; when
they behave towards one another, and towards all men, with a ſpirit of
meekneſs and good-will. - -
II. He gives ſome particular dire&tions how they ſhould behave to-
ward ſome that had been eminently ſerviceable to the cauſe of Chriſt
among them. + - -: A.
1. He gives us their charaćter. (1.) The houſehold of Stephanas is
mentioned by him, and their charaćter is, that they were the firſt-fruits
of Achaia, the firſt converts to chriſtianity in that region of Greece in
which Corinth was. Note, It is an honourable chara&ter to any man to
be early a chriſtian, betimes in Chriſt. But they had moreoyer addićted
themſelves to the miniſtry of the ſaints, to ſerve the ſaints. They have
diſpoſed and devoted themſelves—praś29 #2vrots, sto ſerve the ſaints, to do
ſervice to the ſaints. It is not meant of the miniſtry of the word pro-
perly, but of ſerving them in other reſpects, ſupplying their wants, help-
ing and affiſting them upon all occaſions, both in their temporal and
ſpiritual concerns. The family of Stephanas ſeems to have been a fa-
mily of rank and importance in thoſe parts, and yet they willingly offered
themſelves to this ſervice. Note, It is an honour to perſons of the
higheſt rank to devote themſelves to the ſervice of the ſaints. I do not
mean, to change ranks, and become proper ſervants to their inferiors,
but freely and voluntarily to help them, and do good to them in all their
concerns. (2.) He mentions Stephanas, and Fortunatus, and Achaicus,
as coming to him from the church of Corinth. The account he gives
of them, is, that they ſupplied the deficiencies of the church toward him,
and by ſo doing refreshed his ſpirits and their's, v. 17, 18. They gave
him a more perfeół account of the ſtate of the church by word of mouth
than he could acquire by their letter, and by that means, quieted his
mind much, and upon their return from him would quiet the minds of
the Corinthians. Report had made their cauſe much worſe than it was
in fact, and their letters had not explained it enough to give the apoſtle
ſatisfaction; but he had been made more eaſy by converſe with them.
It was a very good office they did, by truly ſtating facts, and removing
the ill opinion Paul had received by common fame. They came to him
with a truly chriſtian intention to ſet the apoſtle right, and give him as
favourable ſentiments of the church, as they could, as peace-makers.
Note, It is a great refreſhment to the ſpirit of a faithful miniſter, to hear.
better of a people by wiſe and good men of their own body, than by com-
mon report; to find himſelf mifinformed concerning them ; that mat-
ters are not ſo bad as they had been repreſented. It is a grief to him, to
hear ill of thoſe he loves; it glads his heart to hear the report thereof
is falſe. And the greater value he has for thoſe who give him this in-
A. D.57.
his joy.
2. Upon this account of the men, he dire&ts how they ſhould behave
toward them; and, (1.) He would have them acknowledged, (v. 18.)
that is, owned and reſpected. They deſerve it for their good offices.
Thoſe who ſerve the ſaints, thoſe who conſult the honour and good
eſteem of the churches, and are concerned to wipe off reproaches from
them, and take off from the ill opinion fame had propagated, are to be
valued, and eſteemed, and loved. They who diſcover ſo good a ſpirit,
cannot eaſily be over-valued. º) He adviſes, that they ſhould ſubmit
themſelves to ſuch, and to all who helped with the apostles, and laboured,
v. 16. This is not to be underſtood of ſubjećtion to proper ſuperiors,
but of a voluntary acknowledgment of their worth. They were perſons
to whom they owed peculiar reſpect, and whom they ſhould have in
veneration. Note, It is a venerable charaćter they bear, who ſerve the
ſaints, and labour hard to help the ſucceſs of the goſpel; who counte-
nance and encourage the faithful miniſters of Chriſt, and endeavour to
promote their uſefulneſs. Such ſhould be had in honourable eſteem. ſ
19. The churches of Aſia ſalute you. Aquila and Priſ.
cilla ſalute you much in the Lord, with the church that is
in their houſe. 20. All the brethren greet you. Greet
ye one another with a holy kiſs. 21. The ſalutation of
me Paul, with mine own hand. 22. If any man love not
the Lord Jeſus Chriſt, let him be Anathema Maran-atha.
23. The grace of our Lord Jeſus Chriſt be with you. 24.
My love be with you all in Chriſt Jeſus. Amen. *
The apoſtle cloſes his epiſtle,
I. With ſalutations to the church of Corinth ; firſt, from thoſe of |
Afia, from Priſcilla and Aquila, (who ſeem to have been at this time in-
habitants of Epheſus, vid. Aćts 17. 26.) with the church in their houſe,
(v. 19.) and from all the brethren, (v. 20.) at Epheſus, where it is highly
probable at leaſt, he then was. All theſe ſaluted the church at Corinth,
by Paul. Note, Chriſtianity does by no means deſtroy civility and good
manners. Paul could find room in an epiſtle treating of very important
matters, to ſend the ſalutations of friends. Religion ſhould promote a
courteous and obliging temper towards all. They miſrepreſent and re-
proach it, who would take any encouragement from it, to be four and
moroſe. Some of theſe ſalute them much in the Lord. Note, Chriſtian
ſalutations are not empty compliments; they carry in them real expreſ-
fions of good-will, and are attended with hearty recommendations to the
divine grace and bleſfing. They who ſalute in the Lord, wiſh their bre-
thren all good from the Lord, and breathe out their good wiſhes in fer-
vent prayers. We read alſo of a church in a private family, v. 19. It
is very probable that the family itſelf is called the church in their houſe.
Note, Every chriſtian family ſhould in ſome reſpe&ts be a chriſtian
church. In ſome caſes, (as, for inſtance, were they caſt away on a
foreign ſhore, where there are no other chriſtians,) they ſhould be a
church themſelves, if large enough, and live in the uſe of all ordinances;
but in common caſes they ſhould live under the direétion of chriſtian
rules, and daily offer up chriſtian worſhip. Wherever two or three are
gathered together, and Chriſt is among them, there is a church. To theſe
ſalutations he ſubjoins, 1. An advice, that they should greet one another
with a holy kiſs, (v. 20.) or with fincere good-will ; a tacit reproof of
their feuds and factions. When the churches of Aſia, and the chriſtian
brethren ſo remote, did ſo heartily ſalute them in the Lord, and own
and love them as brethren, and expreſſed ſo much good-will to them, it
would be a ſhame for them not to own and love one another as brethren.
Note, The love of the brethren ſhould be a powerful incentive to mutual
love. When the other churches of Chriſt love us all, we are very cul-
pable, if we do not love one another. 2. He ſubjoins his own ſaluta-
tion ; The ſalutation of me Paul, with mine own hand, v. 21. His ama-
nuenſis, it is reaſonable to think, wrote the reſt of his epiſtle from his
mouth, but at the cloſe it was fit that himſelf ſhould ſign it, that they
might know it to be genuine; and therefore it is added, (2 Theſſ. 3. 17.) |
Which is my token in every epistle; the mark of its being genuine; ſo
he wrote in every epiſtle which he did not wholly pen, as he did that to
the Galatians, Gal, 6.11. Note, Thoſe churches to whom apoſtolical
letters were ſent, were duly certified of their being authentio and divine.
Nor would Paul be behind the reſt of the brethren in reſpect to the
Corinthians; and therefore after he has given their ſalutatlons, he adds
his own.
I coRINTHIANS, xvi.
formation, and the more he can depend upon their truth, the greater is
Commendations and Salutations.
II. With a very ſolemn warning to them; “If any man love not the
Lord Jeſus Chriſt, let him be Anathema, Maran-atha,” v. 22. We
ſometimes need words of threatening, that we may fear. Bleſſed is he,
ſays the wiſe man, who feareth alway. Holy fear is a very good friend,
both to holy faith and holy living. And how much reaſon have all
chriſtians to fear falling under this doom “If any man love not the
Lord Jeſus Chriſt, let him be Anathema, Maran-atha.” Where obſerve,
1. The perſon deſcribed, who is liable to this doom; he that loveth not
the Lord Christ. A pasſworts, as ſome think ; he who blaſphemes Chriſt,
diſowns his doćtrine, ſlights and contemns his inſtitutions, or, through
pride of human knowledge and learning, deſpiſes his revelations. It
ſtands here as a warning to the Corinthians, and a rebuke of their cli-
minal behaviour. It is an admonition to them, not to be led away from
the fimplicity of the goſpel, or thoſe principles of it, which were the
great motives to purity of life, by pretenders to ſcience, by the wiſdom.
of the world, which would call their religion folly, and its moſt important
doćtrines abſurd and ridiculous. Thoſe men had a ſpite at Chriſt; and
if the Corinthians gave ear to their ſeducing ſpeeches, they were in dan-
ger of apoſtatizing from him. Againſt this he gives them here a very
ſolemn caution. “Do not give into ſuch condućt, if you would eſcape
the ſevereſt vengeance. Note, Profeſſed chriſtians will, by contempt of
Chriſt, and revolt from him, bring upon themſelves thé moſt dreadful
deſtruction. Some underſtand the words as they lie, in their plain and
obvious meaning, for ſuch as are without holy and fincete affection for
the Lord Jeſus Chriſt. Many who have his name much in their mouths,
have no true love to him in their hearts, will not have him to rule over
them, (Luke 19. 27.) no, not though they have very towering hopes
of being ſaved by him. And none love him in truth, who do not love
his laws, and keep his commandments. Note, There are many chriſtians
in name, who do not love Chriſt Jeſus the Lord in fincerity. But can
anything be more criminal or provoking 2 What, not love the moſt glo-
rious Lover in the world ! Him who loved us, and gave himſelf for us,
who ſhed his blood for us, to teſtify his love to us, and that after heinous
wrong and provocation | What had we a power of loving for, if we are
unmoved with ſuch love as this, and without affection to ſuch a Saviour *
But, 2. We have here the doom of the perſon deſcribed; “Let him be
Anathema, Maran-atha, lie under the heavieſt and moſt dreadful curſe.
Let him be ſeparated from the people of God, from the favour of God,
and delivered up to his final, irrevocable, and inexorable vengeance.”
Maran-atha is a Syriac phraſe, and ſignifies The Lord cometh. That
very Lord whom they do not love, to whom they are inwardly and really
diſaffected, whatever outward profeſſion they make, he is coming to exe-
cute judgment. And to be expoſed to his wrath, to be divided to his
left hand, to be condemned by him, how dreadful ? If he will deſtroy,
who can ſave 2 Thoſe who fall under his condemning ſentence, muſt
periſh, and that for ever. Note, They who love not the Lord Jeſus
Chriſt, muſt periſh without remedy. The wrath of God abides on every
one who believes not on the Son, John 3. 36. And true faith in Chriſt
will evermore be produćtive of fincere love to him. They love him not,
who cannot believe in him.
III. The apoſtle cloſes all with his good wiſhes for them, and expreſ-
fions of good-will to them. 1. With his good wiſhes; The grace of our
Lord Jesus Christ be with you, v. 23. As much as if he had ſaid,
“Though I warn you againſt falling under his diſpleaſure, I heartily
wiſh you an intereſt in his deareſt love, and his eternal favour.” The
grace of our Lord Jeſus Chriſt comprehends in it all that is good, for
time or eternity. To wiſh our friends may have this grace with them,
is wiſhing them the utmoſt good. And this we ſhould wiſh all our
friends and brethren in Chriſt. We can wiſh them nothing more, and
we ſhould wiſh them nothing leſs. We ſhould heartily pray, that they
may value, and ſeek, and obtain, and ſecure, the grace and good-will of
their Lord and Judge. Note, The moſt ſolemn warnings are the reſult
of the tenderest affection and the greatest good-will. We may tell our
brethren and friends with great plainneſs and pathos, that, if they love
not the Lord Jeſus Christ, they must periſh, while we heartily wiſh the
grace of Christ may be with them. Nay, we may give them this warn-
ing, that they may prize and lay hold of this grace. Note alſo, How.
much true christianity enlarges our hearts ; it makes us wiſh thoſe whom,
we love, the bleſfings of both worlds; for this is implied in wiſhing the
grace of Christ to be with them. And therefore it is no wonder that he
adds, 2. The declaration of his love to them in Christ Jeſus ; My love
be with you all, in Christ Jeſus, Amen, v. 24. He had dealt very plainly
with them in this epistle, and told them of their faults with just ſeverity ;
but to ſhew that he was not tranſported with paſſion, he parts with them
A. D. 57. . . . II CORINTHIANs, i. . . . Grateful Acknowledgments.
in love, makes ſolemn profeſſion of his love to them, nay, to them allin iſ their hearts were with Christ, and they bore true affection to his cauſe
Christ Jeſus, that is, for Christ’s ſake. He tells them, that his heart || and interest. Note, We ſhould be coráiallowers of all who are in Christ,
was with them, that he truly loved them ; but lest this, after all, ſhould || and who love him in fincerity: . Not but we ſhould love all men, and wiſh
be deemed flattery and infinuation, he adds, that hia affection was the re. them well, and do"them what good is in our power; but they must have
filt of his religion, and would be guided by the rules of it. His heart | our dearest affection, who are dear to Christ, and lovers of him. . May
would be with them, and he would bear them dear affection as long as ll our love be with all them who are in Christ jéſus. Amen. * * *
f
/
A} . . . " -
º- * * * A. *** * *…* f * * * * *
r—
t
z } t
AN
E x P O S I T I O N,
practical ADügetuations,
of THE
S E Co N D EP 1 s T L E o F ST. P. A U L
- * TO THE
CORINTHIANS:
IN his former epiſtle, the apoſtle had fignified his intentions of coming to Corinth, as he paſſed through Masedonia; (ch. 16. 6.) but being provi-
dentially hindered for ſome time, he writes his ſecond epiſtle to them about a year after the former; and there ſeem to be theſe two great urgent
occaſions: 1. The caſe of the inceſtuous perſon, who lay under cenſure, required that with all ſpeed he ſhould be reſtored and received again into
communion. This therefore he gives direétions about ; (ch. 2.) and afterward, (ch. 7.) he declares the ſatisfaction he had upon the intelligence
The received of their good behaviour in that affair. 2. There was a contribution now making for the poor ſaints at Jeruſalem, which he exhorts,
the Corinthians to join in, ch. 8, 9. - ' ' ' ... . d . * . " . . .
There are divers other things very obſervable in this epiſtle : . ... • * * &
..I. The account the apoſtle gives of his labours and ſucceſs in preaching the goſpel in ſeveral places, ch. 2.'.
II. The compariſon he makes between the Old and New Teſtament diſpenſation, ch. 3. . . . ... - ". . . . . . . . . . . . . . • * > .’
III. The manifold ſufferings that he and his fellow-labourers met with, and the motives and encouragements for their diligence and patience,
ch. 4, 5. • * * , . " t f
IV. The caution he gives the Corinthians againſt mingling themſelves with unbelievers, ch. 6. , , , ſº _* t , t \
V. The way and manner in which he juſtifies himſelf and his apoſtleſhip from the opprobrious infinuations and accuſations of falſe teachers, who en-
deavoured to ruin his reputation at Corinth, (ch. 10...12.) and throughout the whole epiſtle.
al *.
d
*
-º-
\
*— r–
.*
churches. (2.) The perſons to whom this epiſtle was ſent, that is, the
CHAP, I. & church of God at Corinth : and not only to them, but º to all the{j
º º e & & in all Achaia, , that is, to all the chriſtians who lived in the region round
After the introduction, (v. 1, 2.) the apostle begins with the narrative of about. Note, In chºiń. Jeſus no diſtinčtion is made between the inha-,
his troubles and God’s goodneſs, which he had met with in Asia, by way || * º e tº * *
of thanksgiving to 㺠'U, º and for the edification of i., §ori. bitants of city or country; all Achaia ſtands upon a level, in his ac-
thians, v. 7...11. Then he attests his and his fellow-labourers’ integrity, COunt. * ‘. . . o gº º ich is the ſame as in
(v. 12... 14.) and afterward vindicates himſelf from the imputation of . 2. The ſalutation, or apoſtolical benedition, which is the ſame as in
levity and inconstancy, v. 15.24. “ , his former epiſtle; and therein the apoſtle defires the two great...and
2 * comprehenſive bleſfings, grace and peace, for thoſe Corinthians. . Theſe
i. PA. 2Il apoſtle of Jeſus Chriſt by the will of God, two benefits are fitly joined together, becauſe there is no good and laſting
and Timothy our brother, unto the church of God | peace without true grace; and both of them come from God our Father,
which is at Corinth. with all the ſaints which are in all and from the Lord Jeſus Christ, who is the Procurer and Diſpenſer of
2 theſe benefits to fallen man, and is prayed to as God. . . . .
Achaia ; 2. Grace, be to you, and peace, from God our ". . .
Father, and from the Lord Jeſus Chriſt. 3. Bleſſed be God, even the Father of our Lord Jeſus
This is the introdućtion to this epiſtle; in which we have, Chriſt, the Father of mercies, and the God of all comfort;
1. The inſcription ; and therein, (1.) The perſon from whom it was || 4. Who comforteth us in our tribulation, that we may be
ſent, that is, Paul, who calls himſelf an apostle of Jeſús Christ by the will able to comfort them who are in any trouble, by the
of God. The apoſtleſhip' itſelf was ordained by Jeſus Chriſt, according comfort wherewith we ourſelves are comforted of God.
to the will of God; and Paul was called to it by Jeſus Chriſt, according º -: º
to the will of God. He joins Timotheus with himſelf, in writing thi: || 5. For as the ſufferings of Chriſt abound in us, ſo our con-
epiſtle; not becauſe he needed his aſſiſtance, but that out of the mouth || ſolation alſo aboundeth by Chriſt. 6, And whether we be
of two witneſſes the word might, be, eſtabliſhed; and his dignifying || afflićted, it is for your conſolation and ſalvation, which is
Timothy with the title of brother, (either in the common faith, or in the effectual in the enduring of the ſame ſufferings which we
work of the miniſtry,) ſhews the humility of this great apoſtle, and his * e * - sº
deſire to recomeº Timothy (theugh he was then a young man) alſo ſuffel : Or whether we be comforted, it is for your
to the eſteem of the Corinthians, and give him a reputation among the conſolation and ſalvation. *
Vol. V. No. 100. 4 Z
A. D. 5?. . . . * : * * , --,
... After the foregoing preface, the apoſtle begins with the narrative of
God’s goodneſs to him and his fellow-labourers in their manifold tribu-
ſations; which he ſpeaks of, by way of thankſgiving to God, and to
advance the divine glory; . 3.6.) and it is fit that in all things, and
in the firſt place, God be glorified. Obſerve, 2
1. The Objećt of the apoſtle's thankſgiving, to whom he offers up
bleſfing and praiſe, namely, the bleſſed God, who only is to be praiſed,
whom he deſcribes by ſeveral glorious and amiable titles. (1.) The God
and Father of our Lord Jeſus Christ : 3 Qū; ai marip roº Kuplov jºy
'Inacº Xplorot. God is the Father of Chriſt’s divine nature by eternal
generation ; of his human nature by miraculous conception in the womb
of the virgin; and of Chriſt, as God-man, and our Redeemer, by cove-
nant-relation ; and in and through him as Mediator, our God, and our
Father, John 20. 17. In the Old Teſtament we often meet with this
title, The God of Abraham, and of Iſaac, and of Jacob, to denote God’s
covenant-relation to them and their ſeed; and in the New Teſtament
God is ſtyled the God and Father of our Lord Jeſus Christ, to denote
his covenant-relation to the Mediator and his ſpiritual ſeed, Gal. 3. 16.
(2.) The Father of mercies. There are a multitude of tender mercies in
God eſſentially, and all mercies are from God originally : mercy is his
genuine offspring, and his delight. ... He delighteth in mercy, Mic. 7. 18.
(3.) The God of all comfort; from him proceedeth the COMFORTER,
John 15. 26. He giveth the earneſt of the Spirit in our hearts, v. 20.
All our comforts come from God, and our ſweeteſt comforts are in
him. * . "
2. The reaſons of the apoſtle’s thankſgivings, which are theſe :
(1.) The benefits that he himſelf and his companions had received
from God; for God had comforted them in all their tribulations, v. 4.
In the world they had trouble, but in Christ they had peace. The apoſ-
tles, met with many tribulations, but they found, comfort in them all :
their ſufferings (which are called the sufferings of Christ, (v. 5,) becauſe
Christ ſympathized with his members when ſuffering for his ſake) did
abound, but their conſolation by Christ did abound alſo. 9...Note, [1..]
Then are we qualified to receive the comfort of God’s mercies, when we
ſet ourſelves to give him the glory of them. ... [2] Then we ſpeak best
of God and his goodneſs, when we ſpeak from our own experience, and,
in telling others, tell God alſo what he has done for our ſouls.
… (2.) The advantage which others might receive ; for God intended
that they should be able to comfort others in trouble, (v. 4.) by commu-
cating to them their experiences of the divine goodneſs and mercy; and
the ſufferings of good men have a tendency to this good end, (v. 6.)
when they are endued with faith and patience. Note, [1..] What fa.
vours. God bestows on us, are intended not only to make us cheerful
ourſelves, but alſo that we may be uſeful to others. [2.] If we do
imitate the faith and patience of good men in their afflićtions, we may
hope to partake of their conſolations here, and their ſalvation hereafter.
7. And our hope of you is ſteadfaſt, knowing, that as
ye are partakers of the ſufferings, ſo ſhall ye be alſo of the
conſolation. 8. For we would not, brethren, have you
ignorant of our trouble which came to us in Aſia, that we
were preſſed out of meaſure, above ſtrength, inſomuch
that we deſpaired even of life: 9. But we had the ſen-
tence of death in ourſelves, that we ſhould not truſt in
ourſelves, but in God, who raiſeth the dead: 1.O. Who
delivered us from ſo great a death, and doth deliver: in
whom we truſt that he will yet deliver us : 11. Ye alſo
helping together by prayer for us, that for the gift beſiowed
upon us by the means of many perſons, thanks may be
given by many on our behalf.
... In theſe verſes the apoſtle ſpeaks for the encouragement and edifica-
tion of the Corinthians; and tells them (v. 7.) of his perſuaſion, or
ſteadfaſt hope, that they ſhould receive benefit by the troubles he and
his companions in labour and travel had met with; that their faith ſhould
not be weakened, but their conſolations increaſed. In order to this, he
tells them, - " . " . . . . . . . .
1. What their ſufferings had been ; (v. 8.) We would not have you
ignorant of our trouble. It was convenient for the churches to know
what were the ſufferings of their miniſters. It is not certain what par.
ticular troubles in Aſia are here referred to ; whether the tumult raiſed
II CORINTHIANS, I.
1 at all times.
The Apoſtle's Sufferings and Conſolations,
by Demetrius at Epheſus, mentioned Aćts 19, or the fight with beaſts
at Epheſus, mentioned in the former epiſtle, (ch. 15.) or ſome other
trouble ; for the apoſtle was in deaths often. This however is evident—
they were great tribulations. They were pushed out of meaſure, to a
very extraordinary degree, above the common strength of men, or of or-
dinary chriſtians, to bear up under them, inſomuch that they deſpaired
even of life, (v. 8.) and thought they ſhould have been killed, or have
fainted away and expired. - * * * *
2. What they did in their diſtreſs ; They trusted in God. And there-
jore they were brought to that extremity, that they should not trust in
themſelves, but in God, v. 9. Note, God often brings his people into
great ſtraits, that they may apprehend their own inſifficiency to help
themſelves, and may be induced to place their truſt and hope in his all-
sufficiency. Our extremity is God’s opportunity. In the mount will the
Lord be ſeen ; and we may ſafely truſt in God, who raiſeth the dead, v. 9.
God’s raiſing the dead is a proof of his almighty power. He that cando
that, can do any thing, can do all things, and is worthy to be truſted in
Abraham’s faith faſtened upon this inſtance of the divine
power; He believed God, who quickeneth the dead, , Rom. 4. 17. If we
ſhould be brought ſo low as to deſpair even of life, yet we may then truſt
in God, who can bring back not only from the gates, but from the jaws,
of death. -
3. What the deliverance was, that they had obtained ; and this was
ſeaſonable and continued. Their hope and truſt were not in vain, fior
ſhall any who truſt in him be aſhamed. God had delivered them, and did
still deliver them, v. 10. Having obtained help of God, they continued to
that day, A&ts 26. 22. . . . . . . . . , t ,
4. What uſe they made of this deliverance; We trust that he will yet
deliver us ; (v. 10.) that God will deliver to the end, and preserve to his
heavenly kingdom. Note, Paſt experiences are great encouragements to
faith and hope, and they lay great obligations to truſt in God for time
to come. We reproach our experiences, if we diſtruſt God in future
ſtraits, who hath delivered us in former troubles. David, even when a
young man, and when he had but a ſmall ſtock of experiences, argued
after the manner of the apoſtle here, 1 Sam. 17, 37. . . . . . . . i
5. What was deſired of the Corinthians upon this account; That they
would help together by prayer for them, (v. 11;), by ſocial prayer, agrees,
ing and joining together in prayer on their behalf. Note, Our truſting
in God muſt not ſuperſede the uſe of any proper and appointed means :
and prayer is one of thoſe means. We ſhould pray for ourſelves and for
one another. The apoſtle had himſelf a great intereſt in the throne of
grace, yet he defires the help of others’ prayers. If we thus help one.
another by our prayers, we may hope for an occaſion of giving thanks by
many for anſwer of prayer. And it is our duty not only to help one an-
other with prayer, but in praiſe and thankſgiving, and thereby to make
ſuitable returns for benefits received.
12. For our rejoicing is this, the teſtimony of our con-
ſcience, that in ſimplicity and godly ſincerity, not with
fleſhly wiſdom, but by the grace of God, we have had our
converſation in the world, and more abundantly to you-
ward. 13. For we write no other things unto you, than
what ye ‘read or acknowledge; and I truſt ye ſhall ac-
knowledge even to the end; 14. As alſo ye have acknow-
ledged us in part, that we are your rejoicing, even as ye
alſo are our’s in the day of the Lord Jeſus. + 1
The apoſtle in theſe verſes atteſts their integrity by the fincerity of
their converſation. This he does not in a way of boaſting and vain-glory,
but as one good reaſon the more comfortably to truſt in God, (Heb.
13. 18.) and for the neceſſary vindication of himſelf from the aſperfions,
of ſome perſons at Corinth, who reproached his perſon and queſtioned his
apoſtleſhip. Here, * w jº
1. He appeals to the teſtimony of conscience, with rejoicing, v. 12.
In which obſerve, w
(1.) The witneſs appealed to, namely, conſcience, which is inſtead, of
a thouſand witneſſes. This is God’s deputy in the ſoul, and the voice
of conſcience is the voice of God. They rejoiced in the teſtimony of
conſcience, when their enemies reproached them, and were enraged againſt
them. Note, The teſtimony of conſcience for us, if that be right and
upon good grounds, will be matter of rejoicing, at all times, and in all
conditions. y - -
- !?
A.D. st. II CORINTHEANs, I, II. The Apoſtle's Holineſs and Affegion.
(2.) The testimony this witneſs gave. And here take notice, Con-
ſcience witneſſed, [1..] Concerning their converſation, their conſtant
courſe and tenour of life : by that we may judge of ourſelves, and not
by this or that fingle ačt. [2.] Concerning the nature or manner of
their converſation ; that it was in simplicity and godly sincerity. This
bleſſed apostle was a true Iſraelite, a man º plain dealing ; you might
know where to have him. He was not a man who ſeemed to be one
thing, and was another, but a man of ſincerity. [3.] Concerning the
principle they acted from in all their converſation, both in the world, and
toward theſe Corinthians; and that was not fleshly wisdom, or carnal
politics and worldly views, but it was the grace of God, a vital gracious
principle in their hearts, that cometh from God, and tendeth to God.
Then will our converſation be well ordered, when we live and act under
the influence and command of ſuch a gracious principle in the heart.
2. He appeals to the knowledge of the Corinthians with hope and
confidence, v. 13, 14. - - w
Their converſation did in part fall under the obſervation of the Corin-
thians; and theſe knew how they behaved themſelves, how holily, and
justly, and unblameably; they never found any thing in them unbecoming
an honest man. This they had acknowledged in part already, and he
doubted not but they would still do ſo to the end, that they ſhould never
have any good reaſon to think or ſay otherwiſe of him, but that he was
an honest man. And ſo there would be mutual rejoicing in one another.
“We are your rejoicing, even as ye alſo are our's in the day of the Lord
Jeſus.” Note, It is happy when ministers and people do rejoice in each
other here; and this joy will be complete in that day when the great
Shepherd of the ſheep ſhall appear. -
15. And in this confidence I was minded to come unto
you before, that ye might have a ſecond benefit; 16.
And to paſs by you into Macedonia, and to come again
out of Macedonia unto you, and of you to be brought on
my way toward Judea. 17. When I therefore was thus
minded, did I uſe lightneſs : Or the things that I purpoſe,
do I purpoſe according to the fleſh, that with me there
ſhould be yea yea, and nay nay ? 18. But as God is true,
our word toward you was not yea and flay. 19. For the
Son of God, Jeſus Chriſt, who was preached among you
by us, even by me and Silvanus and Timotheus, was not
yea and nay, but in him was yea. 20. For all the pro-
miſes of God in him are yea, and in him Amen, unto the
glory of God by us. 21. Now he who eſtabliſheth us with
you in Chriſt, and hath anointed us, is God; 22. Who
hath alſo ſealed us, and given the earneſt of the Spirit in
our hearts. 23. Moreover I call God for a record upon
my ſoul, that to ſpare you I came not as yet unto Corinth.
24. Not for that we have dominion over your faith, but
are helpers of your joy: for by faith ye ſtand.
The apostle vindicates himſelf from the imputation of levity and in-
constancy, in that he did not hold his purpoſe of coming to them at Co-
rinth. His adverſaries there ſought all occaſions to blemiſh his charac-
ter, and refle&t upon his condućt; and, it ſeemed, they took hold of this
handle to reproach his perſon and diſcredit his ministry. Now, for his
justification, *
1. He avers the fincerity of his intention; (v. 15.17.) and he does
this in cónfidence of their good opinion of him, and that they would be-
lieve him, when he aſſured them he was minded, or did really intend, to
come to them ; and with the defign, not that he might receive, but that
they might receive, a second benefit, ſome further advantage by his miniſ.
try. He tells them that he had not herein used lightness; (v. 17.) that,
as he aimed not at any ſecular advantage to himſelf, (for his purpoſe was
not according to the flesh, that is, with carnal views and aims,) ſo it was
not a raſh and inconfiderate reſolution that he had taken up, for he had
laid his meaſures thus of “paſſing by them to Macedonia, and coming
again to them from Macedonia in his way to Judea,” (v. 16.) and there-
fore they might conclude that it was for ſome weighty reaſons that he
had altered his purpoſe; and that with him there was not yea yea, and
may may, v. 17. He was not to be accuſed of levity and inconſtancy, or
ſhould be careful to preſerve the reputation of fincerity and conſtancy; .
they should not reſolve but upon mature deliberation, and they will not
change their reſolves but for weighty reaſons. - . . **
2. He would not have the Corinthians to infer that his goſpel was
falſe or uncertain, or that it was contradićtory in itſelf, or unto truth;
v. 18, 19. For if it had been ſo, that he had been fickle in his purpoſes,
or even falſe in the promiſes he made of coming to them, (which he was
not juſtly to be accuſed of, and ſo ſome underſtand this expreſſion,
(v. 18.) Our word toward you was not yea and nay,) yet it would not
follow that the goſpel preached not only him, but alſo by others in full
agreement with him, was either falſe or doubtful. For God is true, and
the Son of God, Jesus Christ, is true. The true God, and eternal life.
Jeſus Chriſt, whom the apoſtle preached, is not yea and nay, but in him
was yea, (v. 19.) nothing but infallible truth. And the promiſes of
God in Chriſt are not yea and nay, but yea and amen, v. 20. There is
an inviolable conſtancy and unqueſtionable fincerity and certainty in all
the parts of the goſpel of Chriſt. If in the promiſes that the miniſters
of the goſpel make as common men, and about their own affairs, they
ſee cauſe ſometimes to vary from them, yet the promiſes of the goſpel;
covenant, which they preach, ſtand firm and inviolable. Bad men are
falſe; good men are fickle ; but God is true, neither fickle nor falſe: *;
The apoſtle, having mentioned the ſtability of the divine promiſes,
makes a digreſſion to illuſtrate this great and ſweet truth, That all the
promiſes of God are yea and amen. For, º, . . . . . . . . . " ".
(1.) They are the promiſes of the God of truth, (v. 20.) of him
that cannot lie, whoſe truth as well as mercy endureth for ever.
(2.) They are made in Chriſt Jeſus, (v. 20.) the Amen, the true and
faithful Witneſs; he hath purchaſed and ratified the covenant of pro-
miſes, and is the Surety of the covenant, Heb. 7. 22. . .
(3.) They are confirmed by the Holy Spirit. He does establish
chriſtians in the faith of the goſpel; he has anointed them with his ſanc-
tifying grace, which in ſcripture is often compared to oil; he has ſealed
them, for their ſecurity and confirmation ; and he is given as an earnest
in their hearts, v. 21, 22. An earneſt ſecures the promiſe, and is part
of the payment. The illumination of the Spirit is an earneſt of ever-
laſting light; the quickening of the Spirit is an earneſt of everlaſting
life; and the comforts of the Spirit are an earneſt of everlaſting joy.
Note, The veracity of God, the mediation of Chriſt, and the operation
of the Spirit, are all engaged that the promiſes ſhall be ſure to all the
ſeed, and the accompliſhment of them ſhall be to the glory of God, (v. 20.)
for the glory of his rich and ſovereign grace, and never-failing truth and
faithfulneſs. * . - .' ' * . . .
3. The apoſtle gives a good reaſon why he did not come to Corinth,
as was expected, v. 23. It was, that he might ſpare them. They
ought therefore to own his kindneſs and tenderneſs. He knew there
were things amiſs among them, and ſuch as deſerved cenſure, but was de-
firous to ſhew tenderneſs. He aſſures them that this was the true reaſon,
after this very ſolemn manner; I call God for a record upon my ſoul:
a way of ſpeaking not juſtifiable where uſed in trivial matters; but this
was very juſtifiable in the apoſtle, for his neceſſary vindication, and for
the credit and uſefulneſs of his miniſtry, which was ſtruck at by his op-
poſers. He adds, to prevent miſtakes, that he did not pretend to any
dominion over their faith, v. 24. Chriſt only is the Lord of our faith;
he is the Author and Finisher of our faith, Heb. 12. 2. He reveals to
us what we muſt believe. Paul and Apollos, and the reſt of the apoſ-
tles, were but ministers by whom they believed, (1 Cor. 3.5.) and ſo the
helpers of their joy, even the joy of faith. For by faith we stand firm,
and live ſafely and comfortably. Our ſtrength and ability are owing to
faith, and our comfort and joy muſt flow from faith. : .
* , ,
- CHAP. II.
In this chapter the apostle proceeds in the account of the reaſons why he
did not come to Corinth, v. 1...4. Then he writes concerning the inceſ.
tuous perſon who lay under cenſure ; and gives direction for the restoring
him, together with the regſons for their ſo doing ; (v. 5...] 1.) and
afterward iſ. them of his labours and ſucceſs in preaching the goſpel
in ſeveral places, v. 12.17. w
* Bºº. determined this with myſelf, that I would
- not come again to you in heavineſs. 2. For if I
| make you ſorry, who is he then that maketh me glad, but
a contradićtion between his words and intentions. Note, Good men | the ſame who is made ſorry by me? 3. And I wrote this
A.D. s.l.
fame unto you, left, when I came, I ſhould have ſorrow
from them of whom I ought to rejoice; having confidence
*n you all, that my joy is the joy of you all. 4. For out
of much afflićtion and anguiſh of heart I wrote unto you
‘with many tears; not that ye ſhould be grieved, but that
ye might know the love which I have more abundantly
unto you. * . . . .
In theſe verſes, -
1. The apostle proceeds in giving an account of the reaſon why he did
not come to Corinth, as was expected ; namely, becauſe he was unwill-
ing to grieve them, or be grieved by them, v. 1, 2. He had determined
not to come to them in heavineſs ; which yet he ſhould have done, had he
come and found ſcandal among them not duly animadverted upon : this
would have been cauſe of grief both to him and them; for their ſorrow
or joy at meeting would have been mutual. . If he had made them ſorry
that would have been a ſorrow to himſelf, for there would have been
none to have made him glad. But his defire was to have a cheerful
meeting with them, and not to have it imbittered by any unhappy occa-
fion of diſagreeing. u
-2. He tells them it was to the ſame intent that he wrote his former |
epiſtle, v. 3, 4., (1.) That he might not have ſorrow from them of whom
he ought to rejoice; and that he had written to them in confidence of their
doing what was requiſite, in order to their benefit and his comfort. The
particular thing referred to, as appears by the following verſes, was, the
caſe of the inceſtuous perſon about whom he had written in the firſt
epiſtle, ch. 5. Nor was the apostle diſappointed in his expectation.
(2.) He aſſures them that he did not deſign to grieve them, but to teſ.
tify his love to them, and that he wrote to them with much anguish and
affliction in his own heart, and with great affection to him. He had
written with tears, that they might know his abundant love to them. Note,
[1..]. Even in reproofs, admonitions, and acts of diſcipline, faithful miniſ.
ters ſhew their love. [2.] Needful cenſures, and the exerciſe of church-
diſcipline towards offenders, are a grief to tender-ſpirited miniſters, and
are adminiſtered with regret.
5. But if any have cauſed grief, he hath not grieved
me, but in part: that I may not overcharge you all. 6.
Sufficient to ſuch a man is this puniſhment, which was in-
flicted of many. 7. So that contrariwiſe ye ought rather
to forgive him, and comfort him, leſt perhaps ſuch a one
II coRINTHIANS, II,
|
| but with men alſo, whom they have ſcandalized or injured. They must
Jorgive Iforgive alſo, v. 10.
The Caſe of the inceſtuous Perſon.
leaſe him from church-cenſures, for they could not remit the guilt or of.
fence against God; and alſo to comfort him ; for in many caſes the com-
fort of penitents depends upon their reconciliation not only with God,
alſo confirm their love to him; they ſhould ſhew that their reproofs and
cenſures proceeded from love to his perſon, as well as hatred to his fin;
and that their defign was to reform, not to ruin, him. Or thus : If his
fall had weakened their love to him, that they could not take that ſatis-
fačtion in him as formerly ; yet, now that he was recovered by repen-
tance, they muſt renew and confirm their love to him.
4. He uſed ſeveral weighty arguments to perſuade them to do thus;
(1.) The caſe of the penitent called for this; for he was in danger of
being ſwallowed up with over-much ſorrow, v. 7. He was ſo ſenſible of
his fault, and ſo much afflićted under his puniſhment, that he was in
danger of falling into deſpair; and when ſorrow is exceſſive, it does hurt;
even ſorrow for fin is too great, when it unfits for other duties, and drives
men to deſpair. (2.) They had shewed obedience to his dire&tions in,
paſſing a cenſure upon him, and now he would have them comply with
his defire to restore him, v. 9. (3.) He mentions his readineſs to for-
give this penitent, and concur with them in this matter; “To whom ye.
I will readily concur with you in forgiving
him.” And this he would do for their ſakes, for love to them, and for
their advantage; and for Christ’s ſake, or in his name, as his apostle ; ;
and in conformity to his doćtrine and example, which are ſo full of kind-
neſs and tender mercy toward all them who truly repent. (4.) He
gives another weighty reaſon, (v. 11.) Lest Satan get an advantage,
against us. Not only was their danger lest Satan ſhould get an advan-
tage against the penitent, by driving him to deſpair; but against the,
churches alſo, and the apostles or ministers of Christ, by repreſenting them
as too rigid and ſevere, and ſo frighten people from coming among them.:
In this, as in other things, wiſdom is profitable to direct, ſo to manage ,
according as the caſe may be, that the ministry may not be blamed for
indulging fin on the one hand, or for too great ſeverity toward finners on
the other. Note, Satan is a ſubtle enemy, and uſes many stratagems to
deceive us; and we ſhould not be ignorant of his devices ; he is alſo a
watchful adverſary, ready to take all advantages against us ; and we
ſhould be very cautious lest we give him an occaſion ſo to do.
12. Furthermore, when I came to Troas to preach,
Chriſt's goſpel, and a door was opened unto me of the ,
Lord, 13. I had no reſt in my ſpirit, becauſe I found not
Titus my brother: but taking my leave of them, I went
from thence into Macedonia, 14. Now thanks be unto
ſhould be ſwallowed up with overmuch ſorrow. 8. Where-
fore I beſeech you that ye would confirm your love toward
him. 9. For to this end alſo did I write, that I might
know the proof of you, whether ye be obedient in all
things, 10. To whom ye forgive any thing, I forgive
alſo: for if I forgave any thing, to whom I forgave it, for
your ſakes forgave I it, in the perſon of Chriſt; 11. Left
God, who always cauſeth us to triumph in Chriſt, and
maketh manifeſt the ſavour of his knowledge by us in
every place. 15. For we are unto God a ſweet ſavour
of Chriſt, in them that are ſaved, and in them that periſh: :
16. To the one we are the ſavour of death unto death ; ;
and to the other the favour of life unto life. And who
is ſufficient for theſe things 17. For we are not as
Satan ſhould get an advantage of us: for we are not igno-
rant of his devices. - -
In theſe verſes the apostle treats' concerning the incestuous perſon
who had been excommunicated, which ſeems to be one principal cauſe of
his writing this epistle. y
Here obſerve,
1. He tells them that the crime of that perſon had grieved him in
part ; and that he was grieved alſo with a part of them, who, notwith-
standing this ſcandal had been found among them, were puffed up, and
had not mourned, 1 Cor. 5. 2. However, he was unwilling to lay too
heavy a charge upon the whole church, eſpecially ſeeing they had cleared
themſelves in that matter by obſerving the direétions he had formerly
given them. \ -
2. He tells them that the puniſhment which had been inflićted upon
this offender was ſufficient, v. 6. The deſired effect was obtained, for
the man was humbled, and they had ſhewn the proof of their obedience
to his dire&tions. $. • - - r
3. He therefore directs them, with all ſpeed, to restore the excom-
municated perſon, or to receive him again to their communion, v. 7, 8,
This is expreſſed ſeveral ways ; he beſeeches them to forgive him, to re-l
many, who corrupt the word of God: but as of fincerity, ,
but as of God, in the fight of God, ſpeak we in Chriſt.
After theſe dire&tions concerning the excommunicated perſon, the
apoſtle makes a long digreſſion, to give the Corinthians an account of his
travels and labours for the furtherance of the goſpel, and what ſucceſs he
had had therein ; declaring at the ſame time how much he was concerned
for them in their affairs; how he had no rest in his ſpirit, when he found .
not Titus at Troas, (v. 13.) as he expected, from whom he hoped to
have underſtood more perfectly how it fared with them. And we find •
afterward, (ch. 7. 5...7.) that when the apostle was come into Mace-
donia, he was comforted by the coming of Titus, and the information he
gave him concerning them. So that we may look upon all that we read
from this ſecond chapter, v. 12. to ch. 7. 5.) as a kind of parentheſis,
Obſerve here,
I. Paul’s unwearied labour and diligence in his work, v. 12, 13. He
travelled from place to place, to preach the goſpel. He went to Troas
from Philippi by ſea; (A&ts 20, 6.) from thence he went to Mace-
donia; ſo that he was prevented from paſſing by Corinth, as he deſigned,
ch, 1. 16. But though he was prevented in his deſign, as to the place of
working, yet he was unwearied in his work.
A. D. 57. .
The Effects of the Chriſtian Miniſtry.
II coRINTHANs, III.
Lord, v. 12. He had a great deal of work to do,” wherever he came,
and had good ſucceſs in his work ; for God made manifest the ſavour of
his knowledge by him in every place where he came. He had an oppor-
tunity to open the door of his mouth freely, and God opened the hearts
of his hearers, as the heart of Lydia ; (A&ts 16. 14.) and the apostle
ſpeaks of this as a matter of thankfulneſs to God, and of rejoicing to his
ſoul; “Thanks be to God, who always cauſeth us to triumph in Chriſt.”
Note, 1. A believer’s triumphs are all in Christ. In ourſelves we are
weak, and have neither joy nor vićtory; but in Christ we may rejoice
and triumph. 2. True believers have constant cauſe of triumph in Chriſt,
for they are more than conquerors through him who hath loved them,
Rom. 8. 37. 3. God cauſeth them to triumph in Chriſt. It is God
who has given us mátter for triumph, and hearts to triumph. To him
therefore be the praiſe and glory of all. 4. The good ſucceſs of the
goſpel is a good reaſon for a christian’s joy and rejoicing: -
III. The comfort that the apoſtle and his companions in labour found,
even when the goſpel was not ſucceſsful to the ſalvation of ſome who
heard it, v. 15.17. Here obſerve,
1. The different ſucceſs of the goſpel, and its different effects upon
feveral ſorts of perſons to whom it is preached. The ſucceſ, is different ;
for ſome are ſaved by it, while others perish under it. , Nor is this to be
wondered at, confidering the different effects the goſpel has. For, (1.)
Unto ſome it is a ſavour of death unto death. Thoſe who are willingly
ignorant, and wilfully obſtinate, diſreliſh the goſpel, as men diſlike an ill
favour, and therefore they are blinded and hardened by it : it ſtirs up
their corruptions, and exaſperates their ſpirits. They reječt the goſpel,
to their ruin, even to ſpiritual and etermal death. (2.) Unto others the
goſpel is a ſavour of life unto life. . To humble and gracious ſouls the
preaching of the word is most delightful and profitable. As it is ſweeter
than honey to the taſte, ſo it is more grateful than the moſt precious
odours to the ſenſes, and much more profitable ; for as it quickened them
at firſt when they were dead in treſpaſſes and ſºns, ſo it makes them more
lively, and will end in eternal life.
2. The awful impreſſions this matter made upon the mind of the
apostle, and ſhould alſo make upon our ſpirits ; Who is ſufficient for theſe
things 2 v. 16. Tis izzy's ; who is worthy to be employed in ſuch
weighty work; a work of ſuch vaſt importance, becauſe of ſo great con-
ſequence 2 Who is able to perform ſuch a difficult work, that requires ſo
much ſkill and induſtry The work is great, and our ſtrength is ſmall ;
yea, of ourſelves we have no ſtrength at all; all our ſufficiency is of God.
Note, If men did ſeriouſly confider what great things depend upon the
preaching of the goſpel, and how difficult the work of the miniſtry is,
they would be very cautious how they enter upon it, and very careful to
perform it well. -
3. The comfort which the apoſtle had under this ſerious confidera-
tion; (1.) Becauſe faithful miniſters ſhall be accepted of God, whatever
their ſucceſs be; lye are, if faithful, unto God a ſweet ſavour of Christ,
(v. 15.) in them who are ſaved, and in them alſo who perish. God will
accept of fincere intentions, and honeſt endeavours, though with many
they are not ſucceſsful, Miniſters ſhall be accepted, and recompenſed,
not according to their ſucceſs, but according to their fidelity; “Though
Iſrael be not gathered, yet ſhall I be glorious in the eyes of the Lord,”
Iſa. 49.5. (2.) Becauſe his conſcience witneſſed to his faithfulneſs,
v. 17. Though many did corrupt the word of God, yet the apoſtle's con-
ſcience witneſſed to his fidelity. He did not mix his own notions with
the doćtrines and inſtitutions of Chriſt; he durſt not add to, nor di-
miniſh from, the word of God; he was faithful in diſpenſing the goſpel,
as he received it from the Lord, and had no ſecular turn to ſerve ; his
aim was to approve himſelf to God, remembering that his eye was always
upon him ; he therefore ſpake and ačted always as in the fight of God,
and therefore in fincerity. Note, What we do in religion, is not of God,
does not come from God, will not reach to God, unleſs it be done in ſin-
verity, as in the fight of God.
CHAP. III.
The apostle makes an apology for his ſeeming to commend himſelf, and is
careful not to aſſume too much to himſelf, but to aſtribe all praiſe unto
Goil, v. 1..5. He then draws a compariſon between the Old Teſta-
ment and the New, and shews the excellency of the latter above the for.
mer; (v. 6...11.) whence he iºfers what is the duty of goſpel-ministers,
and the advantage of thoſe who live under the goſpel, above thoſe who | W* º • e " tº s ºr "
ge of thoſe e 2ſpel, - ºſe who miniſtration of the Spirit be rather glorious? 9. For if
5 A
lived under the law, v. 12, to the end.
Vol. V. No. 100,
II. His ſucceſs in his work; A great door was opened to him of the [[
1. D9. begin again to commend ourſelves? Or need
we, as ſome others, epiſtles of commendation to
you, or letters of commendation from you? 2. Ye are
our epiſtle, written in our hearts, known and read of all
men: 3. Foraſmuch as ye are manifeſtly declared to be
the epiſtle of Chriſt miniſtered by us, written not with ink,
but with the Spirit of the living God; not in tables of .
ſtone, but in fleſhly tables of the heart. 4. And ſuch
truſt have we through Chriſt to God-ward: 5. Not that
we are ſufficient of ourſelves to think any thing, as of our-
ſelves; but our ſufficiency is of God; g º
In theſe verſes, - ' ' ' . . . . . *
1. The apoſtle makes an apology for his ſeeming to commend himſelf.
He thought it convenient to proteſt his fincerity to them, becauſe there
were ſome at Corinth who endeavoured to blaſt his reputation; yet he
was not defirous of vain-glory. And he tells them, -->
(1.) They neither needed nor deſired any verbal commendation to
them, nor letters teſtimonial from them, as ſome others did, meaning the
falſe apoſtles or teachers, v. 1. Their miniſtry among them had, with-
out controverſy, been truly great and honourable, how little ſoever their
perſons were in reality, or how contemptible foëver ſome would have
them thought to be. - - *
(2.) The Corinthians themſelves were their real commendation, and a
good teſtimonial for them, that God was with them of a truth, that they
were ſent of God; ?e are our epistle, v. 2. This was the teſtimonial
they moſt delighted in, and what was moſt dear to them—they were writ-
ten in their hearts ; and this they could appeal to upon occaſion, for it
was, or might be, known and read of all men. Note, There is nothing
more delightful to faithful miniſters, or more to their commendation,
than the ſucceſs of their miniſtry evidenced in the hearts and lives of them
among whom they labour, - - , , -
2. The apoſtle is careful not to aſſume too much to himſelf, but to
aſcribe all the praiſe to God. Therefore, - -
(1.) He ſays they were the epistle of Christ, p. 3. . The apoſtle and
others were but instruments, Chriſt was the Author of all the good that
was in them. The law of Chriſt was written in their hearts, and the
love of Chriſt ſhed abroad in their hearts. This epiſtle was not written
with ink, but with the Spirit of the living God; nor was it written in
tables of stone, as the law of God given to Moſes, but on the heart; and
that heart not a stony one, but a heart of flesh, upon the fleshy (not
fleshly, as fleſhlineſs denotes ſenſuality) tables of the heart, upon hearts,
that are ſoftened and renewed by divine grace, according to that graci-
ous promiſe, “I will take away the ſtony heart, and I will give you a
heart of fleſh,” Ezek. 36. 26. This was the good hope the apoſtle had
concerning theſe Corinthians, (v. 4.) that their hearts were like the ark
of the covenant, containing the tables of the law and the goſpel, written
with the finger, that is, by the Spirit, of the living God. * * *
(2.) He utterly diſclaims the taking any praiſe to themſelves, and
aſcribes all the glory to God ; “We are not ſufficient of ourſelves, v. 5.
We could never have made ſuch good impreſſions on your hearts, or
upon your own. Such are our weakneſs and inability, that we cannot
of ourſelves think a good thought, much leſs raiſe any good thoughts or
affections in other men. All our ſufficiency is of God; to him therefore
are owing all the praiſe and glory of that good which is done, and frem
him we muſt receive grace and ſtrength to do more.” This is true con-
cerning miniſters and all chriſtians; the beſt are no more than what the
grace of God makes them. Our hands are not ſufficient for us, but our
fufficiency is of God; and his grace is ſufficient for us, to furniſh us for
every good word and work. º
6. Who alſo hath made us able miniſters of the New
Teſtament; not of the letter, but of the ſpirit: for the
letter killeth, but the ſpirit giveth life. 7. But if the
miniſtration of death, written and engraven in ſtones, was
glorious, ſo that the children of Iſrael could not ſteadfaſtly
behold the face of Moſes for the glory of his countenance;
which glory was to be done away; 8. How ſhall not the
- A -
A. D. 57. 4. * * 4. • . .
- *, * s , , , ; } • * . . . ;
j
the miniſtration of condemnation be glory, much more
doth the miniſtration of righteouſneſs exceedin glory. 10.
For even that which was made glorious had no glory in
this reſpect, by reaſon of the glory that excelleth.
För if that which is done away was glorious, much more
that which remaineth is glorious.
'Here the apoſtle makes a compariſon between the Old Teſtament and
the New, the law of Moſes and the goſpel of Jeſus Chriſt; and values
himſelf and his fellow-labourers by this, that they were able ministers of
the New Testament, that God had made them ſo, v. 6. This he does in
anſwer to the accuſations of falſe teachers, who magnify greatly the law
of Moſes. -
1. He diſtinguiſhes between the letter and the ſpirit, even of the New
Teſtament, v. 6." As able miniſters of the New Teſtament, they were
miniſters not merely of the letter, to read the written word, or to preach
the letter of the goſpel only, but they were miniſters of the Spirit alſo :
the Spirit of God did accompany their miniſtrations. The letter killeth,
this the letter of the law does, for that is the miniſtration of death ; and
if we reſt only in the letter of the goſpel, we ſhall be never the better for
fo doing, for even that will be a ſavour of death unto death; but the
Spirit of the goſpel, going along with the ministry of the goſpel, giveth
life ſpiritual, and life eternal,
2. He ſhews the difference between the Old Teſtament and the New,
and the excellency of the goſpel above the law. For,
(1.) The Old Testament diſpenſation was the ministration of death,
(v. 7.) whereas that of the New Teſtament is the ministration of life.
The law diſcovered fin, and the wrath and curſe of God, that ſhewed us a
God above us, and a God against us; but the goſpel diſcovers grace and
Emmanuel, God with us. Upon this account the goſpel is more glori-
ous than the law ; and yet that had a glory in it, witneſs the ſhining of
Moſes’ face (an indication thereof) when he came down from the mount
with the tables in his hand, that refle&ted rays of brightneſs upon his
COuntenance.
(2.) The law was the ministration of condemnation, for that con-
demned and curſed every one who continued not in all things written
therein to do them ; bat the goſpel is the ministration of righteouſneſs ;
therein the righteouſneſs of God by faith is revealed ; this ſhews us that
the juſt ſhall live by his faith : this reveals the grace and mercy of God
through Jeſus Christ, for the obtaining the remiſſion of fins and eternal
life. The goſpel therefore ſo much exceeds in glory, that in a manner it
eclipſes the glory of the legal diſpenſation, v. 10. As the ſhining of a
burning lamp is loſt, or not regarded, when the ſun ariſes, and goeth
forth in his strength ; ſo there was no glory in the Old Testament, in
compariſon with that of the New. -
(3.) The law is done away, but the goſpel does and ſhall zemain,
v. 11. Not only did the glory of Moſes’ face go away, but the glory of
Moſes’ law is done away alſo ; yea, the law of Moſes itſelf is now abo-
liſhed; that diſpenſation was only to continue for a time, and then to
vaniſh away; whereas the goſpel ſhall remain to the end of the world,
and is always freſh and flouriſhing, and remains glorious.
12. Seeing then that we have ſuch hope, we uſe great
plainneſs of ſpeech: , 13. And not as Moſes, who put a
veil over his face, that the children of Iſrael could not
ſteadfaſtly look to the end of that which is aboliſhed :
14. But their minds were blinded; for until this day re-
maineth the ſame veil untaken away in the reading of the
Old Teſtament; which veil is done away in Chriſt. 15.
But even unto this day, when Moſes is read, the veil is
upon their heart. ... 16. Nevertheleſs, when it ſhall turn to
the Lord, the veil ſhall be taken away. 17. Now the
Lord is that Spirit: and where the Spirit of the Lord is,
there is liberty. 18. But we all, with open face behold-
ing as in a glaſs the glory of the Lord, are changed into
the ſame image from glory to glory, even as by the Spirit
of the Lord.
In theſe verſes the apostle draws two inferences from what he had ſaid
about the Old and New Testament.
II CORINTHIANS, III, IV.
1.1.
The Effects of the Chriſtian Miniſtry.
1. Concerning the duty of the ministers of the goſpel to uſe great
plainneſs or clearneſs of ſpeech. They ought not, like Moſes, to put a
veil upon their faces, or obſcure and darken thoſe things that they ſhould
make plain. The goſpel is a more clear diſpenſation than the law ; the
things of God are revealed in the New Teſtament, not in types and
ſhadows ; and miniſters are much to blame, if they do not ſet ſpiritual
| things, and goſpel truth and grace, in the cleareſt light that is poſſible,
Though the Iſraelites could not, yet we may, look steadfastly to the end,
of what was commanded, but is now abolished. We may ſee the mean-
ing of thoſe types and ſhadows by the accompliſhment, ſeeing the veil is
done away in Christ; and He is come who was the End of the law for
righteouſneſs to all them who believe, and whom Moſes and all the pro-
phets pointed to, and wrote of. . . . . . . * -
2. Concerning the privilege and advantage of thoſe who enjoy the
goſpel, above thoſe who lived under the law. For, , , , , , , , ...,
(1.) Thoſe who lived under the legal diſpenſation, had their minds,
blinded, (v. 14.) and there was a veil upon their hearts, v.15. Thus
it was formerly, and ſo it was eſpecially as to thoſe who remained in
judaiſm, after the coming of the Meſſiah, and the publigationſ of his
goſpel. Nevertheleſs, the apoſtle tells us, there is a time coming, when
this veil alſo shall be taken away, and when it [the body of that people]
shall turn to the Lord, v. 16. Or, when any particular perfon is con-
verted to God, then the veil of ignorance is taken away; the blindneſs .
of the mind, and the hardneſs of the heart, are cured. . . . .
(2.) The condition of thoſe who enjoy and believe the goſpel is much
more happy. For, [1..] They have liberty; Where the Spirit of the
Lord is, and where he worketh, as he does under the goſpel-diſpenſation,
there is liberty; (v. 17.) freedom from the yoke of the ceremonial law,
and from the ſervitude of corruption; liberty of acceſs to God, and free-
dom of ſpeech in prayer. The heart is ſet at liberty, and enlarged, to
run the ways of God’s commandments. [2.] They have light : for
with open face we behold the glory of the Lord, v. 18. The Iſraelites
ſaw the glory of God in a cloud, which was dark and, dreadful ; but
chriſtians ſee the glory of the Lord as in a glaſs, more clearly and com- .
fortably. It was the peculiar privilege of Moſes, for God to converſe
with him face to face, in a friendly manner ; but now all true chriſtians
ſee him more clearly with open face. He ſheweth them his glory. [3,3 .
This light and liberty are transforming ; we are changed, into the ſam&
image, from glory to glory, (v. 18.) from one degree of glorious grace
unto another, till grace here be conſumpmated in glory for ever, 2 How
much therefore ſhould chriſtians prize and improve theſe, privileges
We ſhould not reſt contented without an experimental knowledge of the
transforming power of the goſpel, by the operation of the Spirit, bring-
ing us into a conformity to the temper, and tendency of the glorious
goſpel of our Lord and Saviour Jeſus Chriſt. ' ' ',
$
d
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. . . ;
CHAP. Iv.
In this chapter, we have an account, I, Qf the constancy gſ the apostle and
his fellow-labourers in their work. Their constancy is declared; (v. 1.
their ſincerity is vouched; (v. 2.) an offection is obviated ; (ii. 3, 4.)
and their integrity proved, v. 5...7. II. Qf their courage and patience
under their ſiſerings. Where ſee what their ſufferings were, together
with their allays ; (v. 8.12.) and what it was that kept them from ſink-
ing and fainting under them, v. 13, to the end.
1. YTHEREFORE, ſeeing we have this miniſtry, as we
have received mercy, we faint not; 2. But have
renounced the hidden things of diſhoneſty, not walking
in craftineſs, nor handling the word of God deceitfully;
but by manifeſtation of the truth commending ourſelves
to every man's conſcience in the fight of God. 3. But if
our goſpel be hid, it is hid to them that are loſt : 4. In
whom the god of this world hath blinded the minds of
them who believe not, left the light of the glorious goſpel
of Chriſt, who is the image of God, ſhould ſhine unto
them. 5. For we preach not ourſelves, but Chriſt Jeſus
the Lord; and ourſelves your ſervants for Jeſus' ſake. 6.
For God who commanded the light to ſhine out of dark-
neſs, hath ſhined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jeſus Chriſt.
A, D, 57.
The Apoſtle's Integrity.
* If cokinſ'HiANs, rv.
7. But we have this treaſure in earthen veſſels, that
the excellency of the power may be of God, and not
of us. -
The apoſtle had, in the foregoing chapter, been magnifying his office,
upon the confideration of the excellency or glory of that goſpel about
which he did officiate; and now in this chapter his deſign is to vindicate
their miniſtry from the accuſation of falſe teachers, who charged them
as deceitful workers, or endeavoured to prejudice the minds of the people
againſt them on account of their ſufferings. He tells them, therefore,
how they believed, and how they ſhewed their value for their office as
miniſters of the goſpel. They were not puffed up with pride, but
ſpurred on to great diligence ; “Seeing we have this ministry, are ſo
much diſtinguiſhed and dignified, we do not take ſtate upon ourſelves,
nor indulge idleneſs, but are excited to the better performance of our
duty.” Two things in general we have an account of,
*Their conſtancy and fincerity in their work and labour concerning
which, obſerve, \ *
*I. Their conſtancy and perſeverance in their work are declared;
“We faint not, (v. 1.) under the difficulty of our work, nor do we
defift from our labour.” And this their ſteadfaſtneſs was owing to the
mercy of God. From the ſame mercy and grace that they received the
apostleship, (Rom. 1. 5.) they received ſtrength to perſevere in the
work of that office. Note, As it is great mercy and grace to be called
to be ſaints, and eſpecially to be counted faithful, and be put into the mi-
zièstry; (1 Tim, 1, 12.) ſo it is owing to the mercy and grace of God,
if we continue faithful, and perſevere in our work with diligence. The
beſt men in the world would faint in their work and under their bur-
thens, if they did not receive mercy from God. By the grace of God I
am what I am, ſaid this great apostle in his former epistle to theſe Corin-
thians, ch. 15. 10. And that mercy which has helped us out, and helped
us on, hitherto, we may rely upon to help us even to the end.
II. Their fincerity in their work is avouched, (v. 2.) in ſeveral ex-
preſſions; We have renounced the hidden things of dishonesty. The things
of diſhoneſty are hidden things, that will not bear the light: and thoſe
who pračtiſe them, are, or ſhould be, aſhamed of them, eſpecially when
they are known. Such things the apostle did not allow of, but did re-
flounce and avoid with indignation; Not walking in craftiness, or in diſ.
guiſe, ačting with art and cunning, but in great fimplicity, and with open
freedom. They had no baſe and wicked deſigns, covered with fair and
ſpecious pretences of ſomething that was good. Nor did they in their
preaching handle the word of God deceitfully; but, as he ſaid before, they
uſed great plainneſs of ſpeech, and did not make their ministry ſerve a
turn, or truckle to baſe deſigns. They had not cheated the people with
falſehood inſtead of truth. Some think the apoſtle alludes to the deceit
which treacherous gameſters uſe, or that of hucksters in the market, who
mix bad wares with good. The apostles ačted not like ſuch perſons,
but º: the truth to every man’s conſcience, declaring nothing
but what in their own conſcience they believed to be true, and might
erve for the convićtion of their conſciences who heard them, who were
to judge, for themſelves, and to give an account for themſelves. And
all this they did as in the ſight of God, defiring thus to commend them-
Jèlves to God, and to the conſciences of men, by their undiſguiſed fin-
cerity. Note, A ſteadfaſt adherence to the truths of the goſpel will
commend ministers and people ; and fincerity or uprightneſs will pre-
ſerve a man’s reputation, and the good opinion of wiſe and good men con-
cerning him. t * . à
III. An obječtion is obviated, which might be thus formed ; *If it
be thus, how then does it come to paſs, that the goſpel is bid, 'and
proves ineffectual, as to ſome who hear it º’’ To which the apostle an-
ſwers, by ſhewing that this was not the fault of the goſpel, nor of the
preachers thereof. But the true reaſons of this were, 1. They are lost
souls, to whom the goſpel is hid, or is ineffectual, (v. 3.) Christ came
to save that which was lost ; (Matth. 18, 11.) and the goſpel of Christ
is ſent to ſave ſuch; and if that do not find and ſave them, they are lost
for ever; they must never expect anything elſe to ſave them, for there
is no other method or means of ſalvation. The hiding of the goſpel
therefore from ſouls, is both an evidence and cauſe of their ruin. 2.
The god of this world hath blinded their minds, v. 4. They are under the
influence and power of the Devil, who is here called the god of this world,
and elſewhere the prince of this world, becauſe of the great interest he
has in this world, and the homage that is paid to him by multitudes in
the world, and the great ſway that, by divine permiſſion, he bears in the
world, and in the hearts of his ſubjećts, or rather ſlaves. And as he is
, mercy of God for their ſalvation.
the prince of darkneſs, and ruler of the ...; of this world, ſo he
darkens the understandings of men, and increaſes their prejudices, and
ſupports his interest by keeping them in the dark, blinding their minds.
with ignorance, and error, and prejudices, that they ſhould not “ be-,
hold the light of the glorious goſpel of Christ, who is the image of.
God.”...Obſerve, (1.) Christ’s deſign by his goſpel, is, to make a glo-
rious diſcovery of God to the minds of men. Thus, as the image of
God, he demonstrates the power and wiſdom of God, and the grace and
& But, (2.) The deſign of the Devil,
is, to keep men in ignorance; and when he cannot keep the light of the
goſpel out of the world, he makes it his great buſineſs to keep it out of.
the hearts of men. &
IV. A proof of their integrity is given, v. 5. They made it their
buſineſs to preach Chriſt, and not themſelves ;... We preach not ourſelves.
Self was not the matter or the end of the apoſtles' preaching : they did
not give out their own notions and private opinions, nor their paſſions
and prejudices, for the word and will of God : nor did they ſeek them-
ſelves, to advance their own ſecular intereſt or glory : but they preached
Christ Jeſus the Lord; and thus it did become them, and behove them
to do, as being Chriſt’s ſervants. Their buſineſs was, to make their
Maſter known to the world as the Meſfiah, or the Chriſt of God, and
as (Jeſus the only Saviour of men, and as the rightful Lord, and to ad-
vance his honour and glory. Note, All the lines of chriſtian doćtrine
centre in Chriſt; and in preaching Chriſt, we preach all we ſhould
preach. “As to ourselves,” ſays the apoſtle, “we preach, or declare,
that we are your ſervants for Jeſus' ſake.” This was no compliment,
but a real profeſſion of a readineſs to do good to their ſouls, and to pro-
mote their ſpiritual and eternal intereſt, and that for Jeſus' ſake; not
for their own ſake or their own advantage, but for Chriſt’s ſake, that
they might imitate his great example, and advance his glory. Note,
Miniſters ſhould not be of proud ſpirits, lording it over God’s heritage,
who are ſervants to the ſouls of men : yet, at the ſame time, they muſt
avoid the meanneſs of ſpirit implied in becoming the ſervants of the
humours or the lusts of men ; if they ſhould thus “ ſeek to pleaſe men,
they would not be the ſervants of Chriſt,” Gal. 1. 10. And there was
good reaſon, - - . -
1. Why they ſhould preach Chriſt. For by goſpel-light we have the
knowledge of the glory of God, which ſhines in the face of Jeſus Christ,
v. 6. And the light of this Son of righteouſneſs is more glorious than
that light which God commanded to ſhine out of darkneſs. It is a plea-
ſant thing for the eye to behold the ſun in the firmament; but it is more
pleaſant and profitable, when the goſpel ſhines in the heart. Note, As
light was the firſt-born of the first creation, ſo it is in the new creation :
the illumination of the Spirit is his firſt work upon the ſoul. The grace
of God created ſuch a light in the ſoul, that they who were sometimes
darkness, are made light in the Lord, Eph. 5, 8. *
2. Why. jºi: not preach themselves ; becauſe they were but
earthen vessels; things of little or no worth or value. Here ſeems to
be an alluſion to the lamps, which Gideon’s ſoldiers carried in earthen
pitchers, Judges 7.16. The treaſure of goſpel-light and grace is put
into earthen vessels. ... The miniſters of the goſpel are weak and frail crea-
tures, and subject to like paſſions and infirmities as other men; they are
mortal, and ſoon broken in pieces. And God has ſo ordered it, that the
weaker the veſſels are, the ſtronger his power may appear to be, that
the treaſure itſelf ſhould be valued the more. Note, There is an excel-
lency of power in the goſpel of Chriſt, to enlighten the mind, to convince
the conſcience, to convert the ſoul, and to rejoice the heart : but all this
power is from God the Author, and not from men, who are but instru-
ments, ſo that God in all things muſt be glorified.
8. We are troubled on every ſide, yet not diſtreſſed ;
we are 9erplexed, but not in deſpair; 9. Perſecuted, but
not forſaken; caſt down, but not deſtroyed; 10. Always
bearing about in the body the dying of the Lord Jeſus,
that the life alſo of Jeſus might be made manifeſt in our
body. , 11. For we who live are alway delivered unto
death for Jeſus' ſake, that the life alſo of Jeſus might be
made manifeſt in our mortal fleſh. 12. So then death
worketh in us, but life in you, 13. We having the ſame
ſpirit of faith, according as it is written, I believed, and
therefore have I ſpoken : we alſo believe, and therefore
A.D. 57.
ſpeak;. 14. Knowing that he who raiſed up the Lord Je-
ſus ſhall raiſe up us alſo by Jeſus, and ſhall preſent us with
you. 15. For all things are for your ſakes, that the abun-
dant grace might through the thankſgiving of many re-
dound to the glory of God. 16. For which cauſe we faint
not; but though our outward man periſh, yet the in-
ward man is renewed day by day. 17. For our light af.
flićtion, which is but for a moment, worketh for us a far
more exceeding and eternal weight of glory; 18. While
we look not at the things which are ſeen, but at the
things which are not ſeen : for the things which are
ſeen are temporal; but the things which are not ſeen are
eternal.
In theſe verſes the apoſtle gives an account of their courage and
patience under all their ſufferings. Where obſerve,
I. How their ſufferings, and patience under them, are declared,
v. 8...12. The apoſtles were great ſufferers : therein they followed their
Maſter : Chriſt had told them, that in the world they should have tribu-
lation, and ſo they had ; yet they met with wonderful ſupport, great re-
lief, and many allays of their ſorrows. “We are,” ſays the apoſtle,
“ troubled on every side, afflićted many ways, and we meet with almoſt all
forts of troubles ; yet not distressed, v. 8. We are not edged in, or
cooped up, becauſe we can ſee help in God, and help from God, and
have liberty of acceſs to God.” Again, “We are perplexed, often un-
certain, and in doubt what will become of us, and not always without
anxiety in our mind on this account; yet not in despair, (v. 8.) even in
our greateſt perplexities, knowing that God is able to ſupport us, and
to deliver us, and in him, we always place our truſt and hope.” Again,
“We are perſecuted by men, purſued with hatred and violence from place
to place, as men not worthy to live ; yet not forsaken of God,” v. 9.
Good men may be ſometimes forſaken of their friends, as well as perſe-
cuted by their enemies; but God will never leave them nor forſake them.
Again, “We are ſometimes deječted, or cast down; the enemy may in
great meaſure prevail, and our ſpirits begin to fail us; there may be
fears within, as well as fightings without ; yet we are not destroyed,”
v. 9. Still they were preſerved, and kept their heads above water.
Note, Whatever eondition the children of God may be in, in this world,
they have a “but not” to comfort themſelves with ; their caſe is ſome-
times is bad, yea very bad, but not so bad as it might be.
: The apoſtle ſpeaks of their ſufferings as conſtant, and as a counter-
part of the ſufferings of Chriſt, v. 10. The ſufferings of Chriſt were,
after a ſort, re-aēted in the ſufferings of chriſtians; thus did they bear
about the dying of the Lord Jesus in their body, ſetting before the world
the great example of a ſuffering Chriſt, that the life of Jeſus might alſo
be made manifest, that people might ſee the power of Chriſt's reſurrec-
tion, and the efficacy of grace in and from the living Jeſus, manifeſted
in and toward them, who did yet live, though they were always delivered
to death, (v. 11.) and though death worked in them, (v. 12.) they being
expoſed to death, and ready to be ſwallowed up by death continually.
Thus great were the ſufferings of the apoſtles, that, in compariſon with
them, other chriſtians were, even at that time, in proſperous circum-
ſtances. Death worketh in us; but life in you, v. 12.
II. What it was, that kept them from finking and fainting under their
ſufferings, v. 13.18. Whatever the burthens and troubles of good
men may be, they have cauſe enough not to faint. sº
1. Faith kept them from fainting ; We have the ſame ſpirit of faith;
§: 13.) that faith which is of the operation of the Spirit; the ſame
faith by which the ſaints of old did and ſuffered ſuch great things. Note,
The grace of faith is a ſovereign cordial, and effectual antidote againſt
fainting fits in troublous times. The spirit of faith will go faiºto bear
up the spirit of a man under his infirmities ; and as the apoſtle had
TXavid’s example to imitate, who ſaid, (Pſ. 116. 10.) I have believed, and
therefore have I spoken, ſo he leaves us his example to imitate; We also
believe, ſays he, and therefore speak. Note, As we receive help and
encouragement from the good words and examples of others, ſo we ſhould
be careful to give a good example to others.
2. Hope of the reſurre&tion kept them from finking, v. 14. They
knew that Chriſt was raiſed; and that his reſurre&tion was an earneft and
aſſurance of their’s. . This he had treated of largely in his former
epiſtle to theſe Corinthians, ch. 15. And therefore their hope was firm,
II CORINTHIANS, IV, V.
The Apoſtle's Sufferings and Supports, -
being well grounded, that he who raiſed up Chriſt the Head, will alſo
raiſe up all his members. Note, The hope of the reſurre&tion will en-
courage us in a ſuffering day, and ſet us above the fear of death : for
what reaſon has a good chriſtian to fear death, that dies in hope of a joy-
ful reſurre&tion.” º - - -
3. The confideration of the glory of God and the benefit of the church,
by means of their ſufferings, kept them from fainting, v. 15. Their ſuf-
ferings were for the church’s advantage, (ch. 1.6.) and this did redound
to God’s glory. For when the church is edified, then God is glorified ;
and we may well afford to bear ſufferings patiently and cheerfully, when
we ſee others are the better for them—if they are inſtructed and edified,
if they are confirmed and comforted. Note, The ſufferings of Chriſt’s
miniſters, as well as their preaching and converſation, are intended for
the good of the church and the glory of God.
4. The thoughts of the advantage their ſouls would reap by the ſuf-
ferings of their bodies, kept them from fainting; “Though our outward
man periſh, our inward man is renewed day by day,” v. 16. Where
note, (1.) We have every one of us an outward and an inward man, a
body and a ſoul. (2.) If the outward man perish, there is no remedy,
it muſt and will be ſo, it was made to periſh. (3.) It is our happineſs,
if the decays of the outward man do contribute to the renewing of the in.
ward man ; if afflićtions outwardly are gain to us inwardly ; if, when the
body is fick and weak and periſhing, the ſoul is vigorous and proſperous.
The beſt of men have need of further renewing of the inward man, even
day by day. Where the good work is begun, there is more work to
be done, for the carrying it forward. And as in wicked men things
grow every day worſe and worſe, ſo in godly men they grow better and
better. - *
5. The proſpect of eternal life and happineſs kept them from fainting,
and was a mighty ſupport and comfort. As to which, obſerve,
(1.) The apoſtle and his fellow-ſufferers ſaw their afflićtions working
toward heaven, and that there they would end at laſt; (v. 17.) where.
upon, they weighed things aright in the balance of the fanótuary; they
did as it were put the heavenly glory in one ſcale, and their j,'...}.
ferings in the other; and, pondering things in their thought, they found
afflićtions to be light, and the glory of heaven to be a far more exceeding
weight. That which ſenſe was ready to pronounce heavy and long,
grievous and tedious, faith perceived to be light and ſhort, but for a
moment. On the other hand, the worth and weight of the crown of
glory, as they are exceedingly great in themſelves, ſo they are eſteemed
to be by the believing ſoul—they far exceed all his expreſſions and
thought ; and it will be a ſpecial ſupport in our ſufferings, when we can
perceive them appointed as the way, and preparing us for the enjoyment
of the future glory. r
(2.) Their faith enabled them to make this right judgment of things;
“We look not at the things which are ſeen, but at the things which
are not ſeen,” v. 18. It is by faith that we ſee God, who is inviſible,
§. 11. 27.) and by that we look to an unſeen heaven and hell, and
aith is the evidence ºf things not seen. Note, [1..] There are unseen
things, as well as things that are ſeen. [2.] There is this vaſt difference
between them, unſeen things are eternal, ſeen things but temporal, or
temporary only. [3.] By faith we not only diſcern theſe things, and
the great difference between them, but by that alſo we take our aim at
unſeen things, and chiefly regard them, and make it our end and Jöope,
not to eſcape present evils, and obtain present good, both of which are
temporal and tranſitory ; but to eſcape future evil, and obtain Juture
good things, which, though unseen, are real, and certain, and eternal :
and faith is the substance of things hoped for, as well as the evidence of
things not ſeen, Heb. 11.1. • º
-
CHAP. V.
The apºſtle proceeds in shewing the reaſons why they did not ſaint under
their afflictions, namely, their expectation, desire, and assurance of hap-
pingſ ºfter death ; (v. 1.5.) and makes an inference for the comfºrt
of 0:lievers in their preſent state, (v. 6.8.) and another to quicken ihem
in their duty, v. 9.11. Then he makes an apology for ſeeming to com-
mend himſelf, and gives a good reaſon for his zeal and diligence;
(v. 12.16.) and mentions two things that are necessary in order ta.
our living to Christ, regeneration and reconciliation, v. 17, to the end.
1. HNOR we know, that if our earthly houſe of this taber-
|
F nacle were diſſolved, we, have a building of God,'
a houſe not made with hands, eternal in the heavens.
A. D. 57.
The Believer's Proſpect beyond Death.
II CORINTHIANs, v,
2. For in this we groan, earneſtly deſiring to be clothed
upon with our houſe which is from heaven: 3. If ſo be
that being clothed we ſhall, not be found naked. 4. For
we that are in this tabernacle do groan, being burthened:
not for that we would be unclothed, but clothed upon,
that mortality might be ſwallowed up of life. 5. Now he
that hath wrought us for the ſelf-ſame thing, is God, who
alſo hath given unto us the earneſt of the Spirit. , 6.
Therefore we are always confident, knowing that, while
we are at home in the body, we are abſent from the Lord:
7. (For we walk by faith, not by fight:) 8. We are con-
fident, I ſay, and willing rather to be abſent from the
body, and to be preſent with the Lord. 9. Wherefore
we labour, that, whether preſent or abſent, we may be
accepted of him. , 10. For we muſt all appear before the
judgment-ſeat of Chriſt; that every one may receive the
things done in his body, according to that he hath done, |
whether it be good or bad. 11. Knowing therefore the
terror of the Lord, we perſuade men; but we are made
manifeſt unto Göd, and I truſt alſo are made manifeſt in
your conſciences.
The apoſtle in theſe verſes purſues the argument of the former chapter,
concerning the grounds of their courage and patience under afflićtions.
And, f -
I. He mentions their expectation, and deſire, and aſſurance, of eternal
happineſs after death, v. 1..5. Obſerve particularly,
__I. The believer’s expectation of eternal happineſs after death, v. 1.
He does not always know, or is well aſſured by faith of the truth and
reality of the thing itſelf, that there is another and a happy life after
this preſent life is ended ; but he has good hope through grace of his in-
tereſt in that everlaſting bleſſedneſs of the unſeen world; “We know
that we have a building of God, we have a firm and well-grounded ex-
pećtation of the future felicity.” Let us take notice, (1.) What hea-
ven is in the eye and hope of a believer; he looks upon it as a house,
or habitation ; a dwelling-place, a reſting-place, a hiding-place ; our.
Father's houſe, where there are many manſions, and our everlaſting
home : it is a houſe in the heavens, in that high and holy place, which as
far excels all the palaces of this earth, as the heavens are high above the
earth : it is a building of God, whoſe Builder and Maker is God, and
therefore is worthy of its Author; the happineſs of the future ſtate is
what God hath prepared for them that love him : it is eternal in the
heavens, everlasting habitations, not like the earthly tabernacles, the poor
cottages of clay, in which our ſouls now dwell, that are mouldering and
decaying, whose foundations are in the dust. (2.) When it is expected
this happineſs ſhall be enjoyed—immediately after death ; ſo ſoon as our
house of this earthly tabernacle is dissolved. Note, [1..] That the body,
this earthly house, is but a tabernacle, that muſt be dissolved ſhortly ;
the nails or pins will be drawn, and the cords be looſed, and then the
body returns to duſt as it was. . [2.] When this comes to paſs, then
comes the houſe not made with hands. The ſpirit returns to God who
#. it j and ſuch as have walked with God here, ſhall dwell with God
Or ever, º * { g-
2. The believer’s earnest desire after this future bleſſedneſs, which is
expreſſed by this word, arey&asy—we groan ; which denotes, (1.) A
groaning of sorrow under a heavy load ; ſo believers groan under the
burthen of life ; in this, we groan earneſtly, v. 2. We that are in this
tabernacle, groan, being burthened, v. 4. The body of fleſh is a heavy
burthen, the calamities of life are a heavy load. But believers groan,
becauſe burthened with a body of fin, and the many corruptions that
are ſtill remaining and raging in them. This makes them complain, O
wretched man that I am / Rom. 7. 24. (2.) There is a groaning of de-
sire after the happineſs of another life; and thus believers groan, earneſtly
defiring to be clothed upon with our house which is from heaven, (v. 2.)
to obtain a bleſſed immortality, that mortality might be swallowed up
life, (v. 4.) that being found clothed, we shall not be naked; (v. 3.) that.
if it were the will of God, we might not sleep, but be changed ; for it
is not defirable in itſelf to be unclothed; death, confidered merely as a
feparation of ſoul and body, is not to be deſired, but dreaded rather; | particular unto every one; and very just, according to what we have done,
& - 5 B
Vol. W. No. 100,
of
but, confidered as a paſſage to glory, the believer is willing rather to die
than live, “to be abſent from the body, that he may be preſent with the
Lord,” (v. 8.) to leave this body, that he may go to Chriſt, and to put
off theſe rags of mortality, that he may put on the robes of glory. Noté,
[I.] Death will ſtrip us of the clothing of fleſh, and all the comforts
of life, as well as put an end to all our troubles here below. Naked we'
came into this world, and naked ſhall we go out of it. But, [2.] Gra.
cious ſouls are not found naked in the other world; no, they aré
clothed with garments of praiſe, with robes of righteouſneſs and glory.
They ſhall be delivered out of all their troubles, and ſhall have waſhed
their robes, and made them white in the blood of the Lamb, Rev. 7. 14.
3. The believer’s assurance of their intereſt in this future bleſſedneſs,
on a double account ; (1.) From the experience of the grace' of God, in
preparing and making him meet for this bleſſedneſs. He that hath
wrought us for the ſelfſame thing, is God, v. 5. Note, All who are de-
ſigned for heaven hereafter, are wrought or prepared for heaven while
they are here; the ſtones of that ſpiritual building and temple above are
ſquared and faſhioned here below. And he that hath wrought us for
this, is God; becauſe nothing leſs than a divine power can make a ſoul
partaker of a divine nature; no hand leſs than the hand of God can
work us for this thing. A great deal is to be done to prepare our ſouls
for heaven, and that preparation of the heart is from the Lord. (2.) The
earnest of the Spirit gave them this aſſurance; for an earneſt is part of
payment, and ſecures the full payment. ...The preſent graces and com-
forts of the Spirit are earneſts of everlaſting grace and comfort.
II. The apoſtle makes an inference for the comfort of believers in their
preſent ſtate and condition in this world, v. 6...8. Where obſerve,
1. What their preſent ſtate and condition are, they are abſent from the
Lord, v. 6. They are pilgrims and ſtrangers in this world; they do but
| ſojourn here in their earthly home, or in this tabernacle ; and though
God is with us here, by his Spirit, and in his ordinances, yet we are not
with him as we hope to be : we cannot ſee his faith while we live; For
we walk by faith, not by fight, v. 7. We have not the viſion and fruition
of God, as of an obječt that is preſent with us, and as we hope for here-
after, when we shall see as we are seen. Note, Faith is for this world,
and sight is reſerved for the other world: and it is our duty, and will be
our intereſt, to walk by faith, till we come to live by fight.
2. How comfortable and courageous we ought to be in all the troubles
of life, and in the hour of death; Therefore we are, or ought to be, al-
ways confident; (v. 6.) and again, (v. 8.) We are confident, and willing,
rather to be abſent from the body. True chriſtians, if they duly confider
the proſpect faith gives them of another world, and the good reaſons of
their hope of bleſſedneſs after death, would be comforted under the trou-
bles of life, and ſupported in the hour of death : they ſhould take cou-
rage, when they are encountering the laſt enemy; and be willing rather
to die than live, when it is the will of God that they ſhould put off this
tabernacle. Note, As thoſe who are born from above, long to be there;
ſo it is but being abſent from the body, and we ſhall very ſoon be preſent
with the Lord ; but to die, and be with Chriſt; but to close our eyes to
all things in this world, and we ſhall open them in a world of glory.
Faith will be turned into fight. *
III. He proceeds to make an inference, to excite and quicken himſelf
and others to duty, v. 9... 11. So it is, that well-grounded hopes of hea-
ven will be far from giving the leaſt encouragement to ſloth and ſinful
ſecurity; but, on the contrary, they ſhould ſtir us up to uſe the greateſt
care and diligence in religion; Wherefore, or becauſe we hope to be pre-
ſent with the Lord, we labour and take pains, v. 9. Pixotiu.obusº-We
are ambitious, and labour as induſtriouſly as the moſt ambitious men do
to obtain what they aim at. Here obſerve, e
1. What it was that the apoſtle was thus ambitious of, acceptance with
God. We labour, that, living and dying, whether present in the body,
or absent from the body, we may be accepted of him, the Lord ; (v. 9.)
that we may please Him who hath chosen us ; that our great Lord may
ſay to us, Well done. This they coveted, as the greateſt favour, and the.
higheſt honour: it was the top of their ambition. - * * * * * *
2. What further,4uickening motives they had to excite their diligence,
from the confideration of the judgment to come, v. 10, 11. There are
many things relating to this great matter, that ſhould awe the beſt of
men into the utmoſt care and diligence in religion ; the certainty of this
judgment, for we must appear; the universality of it, for we muſt all ap-
pear ; the great Judge, before whoſe judgment-seat we muſt appear, the
Lord Jeſus Chriſt, who himself will appear in flaming fire; the recompense
to be then received, for things done in the body; which will be very
**.
A.D.ºr: w * .
whº gººdbrºad. Theºpºle eit this awful judgment he tº
of the £ord; (q.11:} and, by the cºnfideration thereof, was excited to
persuade then to repeſt, and live's holy life, that, when Chriſt ſhällap-
pear terribly, they may appear before him comfºrtably. And cºncerning
his fidelity and diligence; he comfortably appeals unto God, and the coſ;
ſciences of thoſe he wrote to ; “We are made manifeſt unto God, aid
I truſt alſo are made manifeſt in your conſciences.” . . " ' " '
{
“12. For we commend not ourſelves again unto you,
but give you occaſion to glory on our behalf, that ye may
have ſomewhat to anſwer, them who glory in appearance,
and not in heart. 13. For whether we be beſide ourſelves,
it is to God: or whether we be ſober, it is for your cauſe.
14. For the love of Chriſt conſtraineth us; becauſe we
thus judge, that if &fle died for all, then were all dead:
15. And that he died for all, that they who live ſhould not
henceforth live unto themſelves, but unto him who died
for them, and roſe again.” tº -
• • , . . . . . . ; ‘. . . . . . . . 2. \ . . ;- . . . . . . . . " - . . . . . .
'1. The apoſtle, ñākes an āśology for ſeeming to commend himſelf
13, his fºllºw labºr㺠(;12) and tells ther, (ii). It was not to
cáñmend"theiselves, ºf their own ſakes; that he had ſpoken of their
fidelity, and §ligenge in the former verſes; 'nor was he willin gºto ſuſpect.
#f73 ſ 2i,jjićſ jfijęż. 'f ?” " + 3 fºr a . . ... " : " " rºſ.' . . . . . . is tº # 4 -
their gºd Śpiniºn of him. But, (2.) The true reaſon was this, to put
anārgument in their mouths, wherewith to anſwer his accuſers, who
made vain boaſtings, and glóried in appearances only; that he might give
them an occaſion à glory on their behalf, or to defend them againſt the
reproaches of their adverſaries. And if the people can fay that the word
has been flanifeſted to their conſciences, and been effectual to their con-
verſion and edification, this is the beſt defence they can make for the
mig ºf the word, when they are vilified and reproached.
2. Hè gives good reaſons for their great zeal and diligence.
of Paul’s adverſaries had, it is likely, reproached him for his zeal and
; as if he had been a madman, or, in the language of our days, a ||
0.
natic ; they imputed all to enthuſiaſm, as the Roman governor told
him, Much learning has made thee mad, A&ts 26. 24. But the apoſtle
tells them, - - -
º (1.). It was for the glory of God, and the good of the church, that
he was thus zealous and induſtrious ; “Whether we be beſide ourſelves, or
whether we be sober, whether you of others do think the one or the other,
it is to God, and for his glory; and it is for your cause, or to promote
your good,” v. 13. If they manifeſted the greateſt ardour and vehe-
mency at ſome times, and uſed the greateſt calmneſs in strong reasonings
at other times, it was for the beſt ends ; and in both methods they had
good reaſon for what they did. For, -
(2.) The love of Christ constrained them, v. 14. They were under
the ſweeteſt and ſtrongeſt conſtraints to do what they did. Love has a
conſtraining virtue to excite miniſters and private chriſtians in their duty.
Our love to Christ will have this virtue; and Christ’s love to us, which
was manifeſted in this great inſtance of his dying for us, will have this
effect upon us, if it be duly confidered and rightly judged of. For ob-
ſerve, how the apoſtle argues for the reaſonableneſs of love’s conſtraints;
and declares, - -
[1..] What we were before, and muſt have continued to be, had not
Chriſt died for us; We were dead, v. 14. If one died for all, then were
all dead; dead in law, under ſentence of death; dead in sins and treſ.
paſſes, ſpiritually dead. Note, This was the deplorable condition of all
thoſe whom Chriſt died for : they were loſt and undone, dead and ruined,
and muſt have remained thus miſerable for ever, if Chriſt had not died
for them. - -
[2.] What ſuch ſhould do, for whom Chriſt died; namely, that they
ſhould live to him. This is what Chriſt deſigned, that they who live, who
are made alive unto, God by means of his death, should live to him that
died for them, and rose again, for their ſakes alſo, and that they ſhould
not live to themselves, v. 15. Note, We ſhould not make ourselves, but
Christ, the end of our living and ačtions: and it was, one end of Chriſt’s
death, to cure us of this self:love, and to excite us always to ačt under
the commanding influence of his love. A chriſtian’s life ſhould be con-
ſecrated to Chriſt; and then do we live as we ought to live, when we
live to Chriſt, who died für us. . . . . . . . *- : . . . . . . . .
Some
- The Miniſtry of the Apoſtles,
16. Wherefºre henceforth know we no man after the
fleſh?"yéa, though'We have known Chriſt after the fleſh,
yet now henceforth know we him no more. 17. There-
fore if any man be in Chriſt, he is a new creature: old
things are paſſed away; behold, all things are become new:
18. And all things are of God, who hath reconciled us to
himſelf by Jeſus Chriſt, and hath given to us the miniſtry
of reconciliation; 19. To wit, that God was in Chriſt,
reconciling the world unto himſelf, not imputing their
treſpaſſes unto them; and hath committed unto us the
word of reconciliation. 20. Now then we are ambaſſadors
for Chriſt; as though God did beſeech you by us, we
pray you in Chriſt's ſtead, Beye reconciled to God. 21.
For he hath made him to be fin for us, who knew no
fin; that we might be made the righteouſneſs of God in
him. - * . . . . . . . .
In theſe verſes the apoſtle mentions two things that are neceſſary in
order to our living to Chriſt, both of which are the confequences of
Chriſt’s dying for us—regeneration, and reconciliation. . . . . . . . . .
I. Regeneration, which conſiſts in two things; namely, ..
1. Weanedneſs from the world; “ Henceforth we know no man after
the flesh, v. 16. We do not own or affect any perſon or thing in this:
world for carnal ends and outward advantage : we are enabled, by divine
grace, not to mind or regard this world, or the things of the world, but
to live above it. The love of Chriſt is in our hearts, and the world is
under our feet.” Note, Good chriſtians muſt enjoy the comforts of this
life, and their relations in this world, with a holy indifferency; rea,
though we have known Christ after the flesh, yet, ſays the apoſtle, we know
him no more. It is queſtioned whether Paul had ſeen Chriſt in the fleſh.
However, the reſt of the apoſtles had, and ſo might ſome among thoſe
he was now writing to. However, he would not have them value them-
ſelves upon that account ; for even the bodily preſence of Chriſt is not
to be defined or doted upon by his diſciples. We muſt live upon his ſpi-
ritual preſence, and the comfort it affords. Note, Thoſe who make
images of Chriſt, and uſe them in their worſhip, do not take the way
" _ . . . ; ; ; ; ' ',
| that God has appointed for ſtrengthening their faith and quickening their
affections; for it is the will of God that we ſhould not know Chriſt any
more after the fleſh.
2. A thorough change of the heart; For if any man be in Christ, if
any man be a chriſtian indeed, and will approve himſelf ſuch, he is, or he
muſt be, a new creature, v. l 7. Some read it, Let him be a new creature.
This ought to be the care of all who profeſs the chriſtian faith, that they
be new creatures ; not only that they have a new name, and wear a new
livery, but that they have a new heart and new nature. And ſo great is
the change the grace of God makes in the ſoul, that, as it follows, old
things are passed away, old thoughts, old principles, and old practices, are
paſſed away; and all theſe things must become new. Note, Regenerating
grace creates a new world in the ſoul; all things are new. The re-
newed man ačts from new principles, by new rules, with new ends, and
in new company. - - -
II. Reconciliation ; which is here ſpoken of under a double notion."
1. As an unqueſtionable privilege, v. 18, 19. Reconciliation ſuppoſes.
a quarrel, or breach of friendſhip ; and fin has made a breach, it has
broken the friendſhip between God and man. The heart of the finner
is filled with enmity againſt God, and God is juſtly offended, with the
finner. Yet, behold, there may be a reconciliation ; the offended Ma-
jeſty of heaven is willing to be reconciſed. And obſerve, . . .”
(1.) He has appointed the Mediator of reconciliation—Jeſus Chriſt.
He has reconciled us to himſelf by Jeſus Chriſt, v. 18. God is to be
owned from firſt to laſt in the undertaking and performance of the Me:
diator. All things relating to our reconciliation by Jeſus Chriſt, are g
God, who by the mediation of Jeſus Chriſt has reconciled the world to
himself, and put himſelf into a capacity of being.ačtually reconciled to
offenders, without any wrong or injury to his juſtice or holineſs; and
does not impute to men their trespasses, but recedes from the rigour of
the firſt covenant, which was broken, and does not infiſt upon the advan-
tage he might juſtly take againſt us for the breach of that covenant, but
is willing to enter into a new treaty, and into a new covenant of graces,
and, according to the tenor thereof, freely to forgive us all our fins, and
|juſtify freely by his graee all thoſe who do, believe.

A.D. 57. e The Miniſtry of the Apoſtles.
\
º 'º - It cornthians, vi,
(2.) He has appointed the ministry of reconciliation, v. 18. By the
inſpiration of God the ſcriptures were written, which contain the word of
reconciliation; ſhewing us that peace was made by the blobdóf the croſs;
that reconciliation is wrought, and directing us how we may be intereſted
therein. And he has appointed the office of the miniſtry, which is a
'ministry of reconciliation : miniſters ate to open and proclaim to finners
the terms of mercy and, reconciliation, and perſuade them to comply
there with, For, - - - . . .
2. Reconciliation is here ſpoken of as our indiſpenſable duty, v. 20.
As God is willing to be reconciled to us, we ought to be reconciled to
God... And it is the great end and defign of the goſpel, that word of re-
conciliation, to prevail upon finners to lay afide their enmity againſt God.
Faithful miniſters are Christ’s ambassadors, ſent to treat with finners on
peace and reconciliation : they come in God's name, with his entreaties,
and ačt in Christ’s stead, doing the very thing he did when he was upon
this earth, and what he wills to be done, now that he is in heaven. Won-
derful condeſcenſion Though God can be no loſer by the quarrel, nor
gainer by the peace, yet by his miniſters he beseeches finners to lay afide
their enmity, and accept of the terms he offers, that they would be re-
conciled to him, to all his attributes, to all his laws, and to all his provi-
dences; to believe in the Mediator, to accept the atonement, and comply
with his goſpel, in all the parts of it, and in the whole deſign of it. And
for our encouragement ſo to do, the apoſtle ſubjoins what ſhould be well |
known and duly confidered by us, (v. 21.) namely, (1.) The purity of
the Mediator; that he knew no ſin. (2.) The ſacrifice he offered ; He
was made Sin ; not a ſinner, but Sin, a Sin-offering, a Sacrifice for fin.
(3.). The end and deſign of all this ; that we might be made the righteous-
ness. of God in him, might be juſtified freely by the grace of God through
the redemption which is in Chriſt Jeſus. Note, [1..] As Chriſt, who
knew no fin of his own, was made Sin for us, ſo we, who have no righte-
ouſneſs of our own, are made the righteouſneſs of God in him. [2.]
Our reconciliation to God is only through Jeſus Chriſt, and for the ſake
of his merit : on him therefore we muſt rely, and make mention of his
righteouſneſs, and his only.
– CHAP. VI.
In this chapter, the apostle gives an account of his general errand to all
whom he preached to ; with the several arguments and methods he used,
v. 1...10. Then he addresses himself particularly to the Corinthians,
giving them good Gautions with great affection and strong arguments,
v. 11... 18.
1. E then, as workers together with him, beſeech
3you alſo that ye receive not the grace of God in
vain. 2. (For he faith, I have heard thee in a time ac-
cepted, and in the day of ſalvation have I ſuccoured thee:
behold, now is the accepted time; behold, now is the day
of ſalvation.) 3. Giving no offence in any thing, that the
miniſtry be not blamed : 4. But in all things approving
ourſelves as the miniſters of God, in much patience, in
afflićtions, in neceſſities, in diſtreſſes, 5. In ſtripes, in im-
priſonments, in tumults, in labours, in watchings, in faſt-
ings; 6. By pureneſs, by knowledge, by long-ſuffering,
by kindneſs, by the Holy Ghoſt, by love unfeigned, 7. By
the word of truth, by the power of God, by the armour
of righteouſneſs on the right hand and on the left, 8. By
honour and diſhonour, by evil report and good report:
as deceivers, and yet true; 9. As unknown, and yet well
known ; as dying, and, behold, we live ; as chaſtened, and
not killed; 10. As ſorrowful, yet alway rejoicing; as
poor, yet making many rich ; as having nothing, and yet
poſſeſſing all things.
In theſe verſes we have an account of the apoſtle’s general errand and
exhortation to all whom he preached to in every place where he came,
with the ſeveral arguments and methods he uſed. Obſerve, -
I. The errand or exhortation itſelf, namely, to comply with the goſ-
pal-offers of reconciliation ; that, being favoured with the goſpel, they
would not receive this grace of God in vain, v. 1. The goſpel is a word. |
| of grace, founding in streats ºut it will be in vain for us to hear it,
unleſs we believe it, and comply with the end and defign of it, And as
it is the duty of the miniſters of the goſpel to exhort and perſuade their
hearers to agcept of grace and -mercy that are offered to them, ſo they
are honoured with this high title, of co-workers with God. Note, 1.
They muſt work ; and muſt work for God, and his glory ; for ſouls, and
their good ; and they are workers with. God, yet under him, as inſtru-
ments only ; however, if they are faithful, they may hope to find God
working with them, and their labour will be effectual. 2. Obſerve the
language and way of the ſpirit of the goſpel: it is not with roughneſs
and ſeverity, but with all mildneſs and gentleneſs, to beseech and entreat,
to uſe exhortations and arguments, in order to prevail with finners, and
overcome their natural unwillingness to be reconciled to God, and to be
happy for ever. - . . . . . ;-
II. The arguments and method which the apoſtle uſed. And here
he tells them, * , “ . . . . . . .
1. The preſent time is the only proper ſeaſon to accept of grace that,
is offered, and improve that grace which is afforded ; NOW is the ac-
cepted time, NOW is the day of salvation, v. 2. The goſpel-day is a day
of ſalvation, the means of grace the means of ſalvation, the offers of the
goſpel the offers of ſalvation, and the present time the proper time to
accept of theſe offers; To-day, while it is called to-day. The morrow is
none of our's; we know not what will be on the morrow, nor.where we
ſhall be ; and we ſhould remember that present ſeaſons of grace are ſhort
and uncertain, and cannot be recalled when they are paſt. It is therefore
our duty and intereſt to improve them while we enjoy them, and no leſs
than our ſalvation depends upon our ſo doing.
2. What caution they uſed not to give offence that might hinder the
ſucceſs of their preaching ; Giving no offence in any thing, v. 3. The
apoſtle had great difficulty to behave prudently and inoffenſively toward
the Jews and Gentiles, for many of both ſorts watched for his halting,
and ſought occaſion to blame him and his ministry, or his converſation;
therefore he was very cautious not to give offence to them who were ſo
apt to take offence, that he might not offend the Jews by unneceſſary zeal
againſt the law, nor the Gentiles by unneceſſary compliances with ſuch
as were zealous for the law. He was careful, in all his words and ačtions,
not to give offence, or occaſion of guilt or grief. , Note, When others
are too apt to take offence, we ſhould be cautious leſt we give offence;
and miniſters eſpecially ſhould be careful leſt they do any thing that may
bring blame on their miniſtry, or render that unſucceſsful.
3. Their conſtant aim and endeavour in all things to approve themselves
faithful, as became the ministers of God, v. 4. We ſee how much ſtreſs
the apoſtle upon all occaſions lays on fidelity in our work, becamſe much
of our ſucceſs depends upon that. His eye was ſingle, and his heart up-
right, in all his miniſtrations; and his great defire was to be the ſervant
of God, and to approve himſelf ſo. Note, Miniſters of the goſpel ſhould
look upon themſelves as God’s servants or miniſters, and ad in every thing
ſuitable to that charaćter. So did the apoſtle, s
(1.) By much patience in afflictions. He was a great ſufferer, and
met with many afflictions, often in neceſſities, and wanting the conveni-
ences, if not the neceſſaries, of life; in distresses, being ſtraitened on
every fide, hardly knowing what to do ; in stripes often; (ch. 11; 24.)
in impriſonments, in tumulis raiſed by the Jews and Gentiles againſt him,
in labours, not only in preaching the goſpel, but in travelling from place
to place for that end, and working with his hands to ſupply his neceſſi-
ties; in watchings and in fastings, either, voluntary upon a. religious ac-
count, or involuntary for the ſake of religion; but he exerciſed much pa-
tience in all, v. 4, 5. Note, [1..] It is the lot of faithful miniſters often
to be reduced to great difficulties, and to ſtand in need of much patience.
[2.] Thoſe who would approve themſelves to God, muſt approve them.
felves faithful in trouble as well as in peace, not only in doing the work
of God diligently, but alſo in bearing the will of God patiently.
(2.) By acting from good principles. The apoſtle went by a good
principle in all he did, and tells them what his principles were; (v. 6, 7.)
Pureness; and there is no piety without purity. A care to keep our-
ſelves unſpotted from the world, is neceſſary in order to our acceptance
with God. Knowledge was another principle ; and zeal without this is
but madneſs. He alſo ačted with long-suffering and kindness ; being not.
eaſily provoked, but bearing with the hardneſs of men’s hearts, and hard
treatment from their hands, to whom he kindly endeavoured to do good.
He ačted under the influence of the Holy Ghost, from the noble principle
of unftigned love, according to the rule of the word of truth, under the
ſupports and aſſiſtances of the power of God, having on the armour of
righteousness, a conſciouſneſs of univerſal righteouſneſs and holineſs;
flip-flººs- º 'º' a corinTHANs, VI, VII. The Miniſtry of the Apoſtles.
* f
right hand, and of adverſity on the left.
which is the beſt defence againſt the temptations of proſperity on the
(8.) By a due temper and behaviour under all the variety of condi- |
tions in this world, v. 8...10. We muſt expect-to meet with many àl- |
terations of our circumſtances and conditions in this world; and it will
be a great evidence of our integrity, if we preſerve a right tempér of
mind, and duly behave ourſelves, under them all. The apoſtles met with
honour and dishonour, good report and bad report : good men in this
world muſt expect to meet with ſome diſhonour and reproaches, to
łalance their honour and eſteem ; and we ſtand in need of the grace of
God, to-arm us againſt the temptations of honour on the one hand, ſo as
to bear good report without pride ; and of diſhonour on the other hand,
fo as to bear reproaches without impatience or recrimination. It ſhould
ſeem that perſons differently repreſented the apoſtles in their reports;
that some repreſented them as the best, and others as the worst, of men :
by ſome they were counted deceivers, and run down as ſuch ; by others
as true, preaching the goſpel of truth, and men who were true to the
truſt repoſed in them. They were ſlighted by the men of the world as
unknown, men bf no figure or account, not worth taking notice of ; yet
in all the churches of Chriſt they were well known, and of great account :
they were looked upon as dying, being killed all the day long, and their
intereſt was thought to be a dying intereſt;, “ and yet behold,” ſays the
apoſtle, “we live, and live comfortably, and bear up cheerfully under all
bur hardſhips, and go oriconquering and to conquer.” They were chaſten-
ed; and often fell under the laſh of the law, yet not killed : and though it
was thought that they were sorrowful, a company of mopiſh and melan-
choly men, always fighing and mourning ; yet they were always rejoicing
in God, and had the greateſt reaſon to rejoice always, They were deſpiſed
as poor, upon the account of their poverty in this world'; and yet they
made many rich, by preaching the unſearchable riches of Chriſt. They
were thought to have nothing, and filver and gold they had none, houſes
and lands they had none ; yet they possessed all things ; they had no-
thing in this world, but they had a treaſure in heaven. Their effects lay
in another country, in another world. They had nothing in themſelves,
but poſſeſſed all things in Chriſt. Such a paradox is a chriſtian’s life,
and through ſuch a variety of conditions and reports lies our way to hea-
ven; and we ſhould be careful in all theſe things to approve ourſelves
to God.
11, O ye Corinthians, our mouth is open unto you,
our heart is enlarged. 12. Ye are not ſtraitened in us,
but ye are ſtraitened in your own bowels. 13. Now for
a recompenſe in the ſame, (I ſpeak as unto my children,)
be ye alſo enlarged. 14. Be ye not unequally yoked to-
gether with unbelievers: for what fellowſhip hath righ-
teouſneſs with unrighteouſneſs : And what communion
hath light with darkneſs 15. And what concord hath
Chriſt with Belial 2. Or what part hath he that believeth
with an infidel?, 16. And what agreement hath the tem-
ple of God with idols : For ye are the temple of the living
God; as God hath ſaid, I will dwell in them, and walk in
them, and I will be their God, and they ſhall be my peo-
ple. 17. Wherefore come out from among them, and be
ye ſeparate, faith the Lord, and touch not the unclean
thing ; and 1 will receive you, 18. And will be a Father
unto you, and ye ſhall be my ſons and daughters, ſaith the
Lord Almighty.
The apoſtle proceeds to addreſs himſelf more particularly to the Co-
rinthians, and cautions them againſt mingling themſelves with unbelievers.
Where obſerve, 4 -
I. How the caution is introduced with a profeſſion, in a very pathetic
manner, of the moſt tender affection to them, even like that of a father to
his children, v. 11...13. Though the apoſtle was happy in a great fluency
of expreſſions, yet he ſeemed to want words how to fignify the warm af.
fečtions he had for theſe Corinthians. “O ye Corinthians, to whom I
am now writing, I would fain convince you how well I love you; we
are deſirous to promote the ſpiritual and eternal welfare of all whom we
preach unto, yet our mouth is open unto you, and our heart is enlarged
unto you, in a ſpecial manner.” And becauſe his heart was thus en-
larged with love to them, º he opened his mouth ſo freely to
them in kind admonitions and exhortations; “ re are not,” ſays he,
straitened in us ; we would gladly do you all the ſervice we can, and pro-
mote your comfort, as helpers .# your faith and your joy ; and if it be
otherwiſe, the fault is in yourſelves; it is becauſe ye are straitened in
gourſelves, and fail in ſuitable returns to us, through ſome miſapprehen.
fions concerning us; and all we defire, as a recompenſe, is only that ye
would be proportionably affected to us, as children ſhould love their far
ther.” Note, It is deſirable that there ſhould be a mutual good affec.
tion between miniſters and their people, and this would greatly tend to
their mutual comfort and advantage. - . .
II. The caution or exhortation itſelf, not to mingle themſelves with
unbelievers, not to be unequally yoked with them, v. 14. Either, t
1. In ſtated relations. . It is wrong for good people to join in affinity
with the wicked and profane : , theſe will draw different ways, and that
will be galling and grievous. Thoſe relations who are our choice, muſt
be choſen by rule; and it is good for thoſe who are themſelves the chil-
dren of God, to join with thoſe who are ſo likewiſe ; for there is more
danger that the bad will damage the good, than hope that the good will
benefit the bad.
2. In common converſation. We ſhould not yoke ourſelves in friend-
ſhip and acquaintance with wicked men and unbelievers. Though we
cannot wholly avoid ſeeing and hearing, and being with, ſuch, yet we
ſhould never chooſe them for our boſom-friends.
3. Much leſs ſhould we join in religious communion with them ; "we
muſt not join with them in their idolatrous ſervices, nor concur with
them in their falſe worſhip, nor any abominations; we muſt not confound
together the table of the Lord and the table of devils; the houſe of
God and the houſe of Rimmon. The apoſtle gives ſeveral good reaſons
againſt this corrupt mixture. * . . . .
(1:) It is a very great abſurdity, v. 14, 15. It is an unequal yoking
of things together, that will not agree together; as bad as for the Jews
to have ploughed with an ox and an aſs, or to have ſown divers forts of
grain intermixed. What an abſurdity is it to think of joining righteouſ:
neſs and unrighteouſneſs, or mingling light and darkneſs, fire and water,
together Believers are, and ſhould be, righteous ; but unbelievers are
unrighteous. Believers are made light in the Lord, but unbelievers are
in darkneſs; and what comfortable communion can theſe have together ?
Chriſt and Belial are contrary one to the other; they have oppoſite in-
tereſts and deſigns, ſo that it is impoſſible there ſhould be any concord or
agreement between them. It is abſurd, therefore, to think of enliſting
under both ; and if the believer has part with an infidel, he does what in
him lies to bring Chriſt and Belial together. -
(2.) It is a diſhonour to the chriſtian’s profeſſion; (v. 16.) for chriſ.
tians are by profeſſion, and ſhould be in reality, the temples of the living
God; dedicated to, and employed for, the ſervice of God, who has pro.
miſed to reſide in them, to dwell and walk in them, to ſtand in a ſpecial
relation to them, and take a ſpecial care of them, that he will be their
God, and they ſhall be his people. , Now there can be no.agreement be.
tween the temple of God and idols. Idols are rivals with God for his
honour, and God is a jealous God, and will not give his glory to an-
other. -
(3.) There is a great deal of danger in communicating with unbeliev-
ers and idolaters; danger of being defiled, and of being rejećted : there-
fore the exhortation is, (v. 17.) to come out from among them, and keep
at a due diſtance; to be separate, as one would avoid the ſociety of thoſe
who have the leproſy or the plague, for fear of taking infection, and not
to touch the unclean thing, left we are defiled. Who can touch pitch,
and not be defiled by it 2 We muſt take care not to defile ourſelves
by converſe with thoſe who defile themſelves with fin; ſo is the will of
God, as we ever hope to be received, and not rejećted, by him.
(4.) It is baſe ingratitude to God for all the favours he has beſtowed
upon believers, and promiſed to them, v. 18. God has promiſed to be
a Father to them, and that they ſhall be his sons and his daughters ; and
is there a greater honour or happineſs than this How ungrateful a thing
then muſt it be, if ſuch who have this dignity and felicity, ſhould degrade
and debaſe themſelves by mingling with unbelievers I Do we thus requite
the Lord, O foolish and unwise 2
CHAP. VII.
This chapter begins with an exhortation to progressive holiness, and a due
regard to the ministers of the gospel, v. 1...4. Then the apostle returns
jrom a long digression, to speak further of the affhir concerning the in-
A. D. 57.
Various Exhortations.
* If coRINTHIANs, VII.
cestuous person, and tells them what comfort he received in his distress
about that matter, upon his meetin with Titus, (v. 5...7.) and how he
rejoiced in their repentance, with the evidences thereof, v. 8.11. And
lastly, he concludes with endeavouring to comfort the Corinthians, upon
whom his admonitions had had so good an effect, v. 12... 16.
1. Hºº therefore theſe promiſes, dearly beloved,
let us cleanſe ourſelves from all filthineſs of the
fleſh and ſpirit, perfeóting holineſs in the fear of God. 2.
Receive us; we have wronged no man, we have corrupted
no man, we have defrauded no man. 3. I ſpeak not this
to condemn you ; for I have ſaid before, that ye are in
our hearts to die and live with you. 4. Great is my bold-
neſs of ſpeech toward you, great is my glorying of you :
I am filled with comfort, I am exceeding joyful in all our
tribulation.
. . Theſe verſes contain a double exhortation.
1. To make a progreſs in holineſs, or to perfect holiness in the fear of
God, v. 1. This exhortation is given with moſt tender affection to them
who were dearly beloved, and enforced by ſtrong arguments, even the
conſideration of thoſe exceeding great and precious promiſes which were
mentioned in the former chapter, and which the Corinthians had an in-
tereſt in, and a title to. The promiſes of God are ſtrong inducements to
ſanétification, in both the branches thereof, namely,
(1.) The dying unto sin, or mortifying our luſts and corruptions: we
muſt “cleanſe ourſelves from all filthineſs of fleſh and ſpirit.” Sin is
filthineſs, and there are defilements of body and mind; there are fins of
the fleſh, that are committed with the body; and fins of the ſpirit, ſpiri-
tual wickedneſſes; and we muſt cleanſe ourſelves from the filthineſs of
both, for God is to be glorified both with body and ſoul. -
(2.) The living unto righteousness and holiness. If we hope God is
our Father, we muſt endeavour to be partakers of his holiness, to be holy
as he is holy, and perfeót as our Father in heaven is perfeót. We muſt
be ſtill perfeóting holineſs, and not be contented with fincerity, (which
is our goſpel-perfeótion,) without aiming at finleſs perfeótion, though we
ſhall always come ſhort of it while we are in this world; and this we
muſt do in the fear of God, which is the root and principle of all religion,
and there is no holineſs without it. Note, Faith and hope in the pro.
miſes of God muſt not deſtroy our fear of God, “who taketh pleaſure
in them that fear him, and hope in his mercy.” -
2. To ſhew a due regard to the miniſters of the goſpel; Receive us,
v. 2. Thoſe who labour in the word and doćtrine, ſhould “ be had in
reputation, and be highly eſteemed for their work’s ſake :” and this
would be a help to making progreſs in holineſs. If the miniſters of the
goſpel are thought contemptible becauſe of their office, there is danger
feſt the goſpel itſelf be contemned alſo. The apoſtle did not think it
any diſparagement to court the favour of the Corinthians; and though
we muſt flatter none, yet we muſt be gentle towards all.
He tells them, \
(1.) He had done nothing to forfeit their eſteem and good-will, but
was cautious not to do any thing to deſerve their ill-will; (v. 2.) “We
have wronged no man : we have done you no harm, but always defigned
you good.” “I have coveted no man’s filver, or gold, or apparel,” ſaid
he to the elders of Epheſus, A&ts 20.33. “We have corrupted no man,
by falſe doćtrines or flattering ſpeeches. We have defrauded no man ;
we have not ſought ourſelves, or to promote our own ſecular intereſts by
crafty and greedy meaſures, to the damage of any perſons.” This is an
appeal like that of Samuel, 1 Sam. 12. Note, Then may miniſters the
more confidently expect esteem and favour from the people, when they
can ſafely appeal to them, that they are guilty of nothing that deſerves
disesteem or diſpleaſure. -
(2.) He did not herein refle&t upon them for want of affection to him,
v. 3, 4. So tenderly and cautiouſly did the apostle deal with the Corin-
thians, among whom there were ſome who would be glad of any occaſion
to reproach him, and prejudice the minds of others against him. To pre-
vent any infinuations against him on account of what he had ſaid, as if
he intended to charge them with wronging him, or unjust accuſations of
him for having wronged them, he aſſures them again of his great aſſec-
tion to them, inſomuch that he could ſpend his last breath at Corinth,
and live and die with them, if his buſineſs with other churches, and his
work as an apostle, (which was not to be confined to one place only, ),
Vol. W. No. 100.
y-
| out were fightings, within were fears.
would permit him to do ſº. And he adds, it was his great affedion to
them, that made him uſe ſuch boldness or freedom of speech toward them,
A. -
and cauſed him to glory, or make his boasts of them, in all places, and
upon all occaſions, being “filled with comfort, and exceeding joyful in
all their tribulations.” *.
5. For, when we were come into Macedonia, our fleſh
had no reſt, but we were troubled on every fide; with-
6. Nevertheleſs
God, that comforted thoſe that are caſt down, comforted
us by the coming of Titus ; 7. And not by his coming
only, but by the conſolation wherewith he was comforted
in you, when he told us your earneſt deſire, your mourn-
ing, your fervent mind toward me; ſo that I rejoiced
the more. 8. For though I made you ſorry with a letter,
I do not repent, though I did repent: for I perceive that
the ſame epiſtle hath made you ſorry, though it were but
for a ſeaſon. 9. Now I rejoice, not that ye were made
ſorry, but that ye ſorrowed to repentance : for ye were
made ſorry, after a godly manner, that ye might receive
damage by us in nothing. 10. For godly ſorrow worketh
repentance to ſalvation not to be repented of: but the ſor-
row of the world worketh death. 1 1. For behold this
ſelf-ſame thing, that ye ſorrowed after a goldly ſort, what
carefulneſs it wrought in you, yea, what clearing of your-
ſelves, yea, what indignation, yea, what fear, yea, what ve-
hement deſire, yea, what zeal, yea, what revenge In all
things ye have approved yourſelves to be clear in this
In atter. J t .
There ſeems to be a connexion between ch. 2. 13. (where the apostle
ſaid he had no rest in his spirit when he found not Titus at Troas) and
the fifth verſe of this chapter ; and ſo great was his affection to the Co-
rinthians, and his concern about their behaviour in relation to the inceſ-
tuous perſon, that, in his further travels, he still had no rest till he heard
from them. And now he tells them, # ,
I. How he was distressed, v. 5. He was troubled when he did not
meet with Titus at Troas, and afterward when for ſome time he did not
meet with him in Macedonia ; this was a grief to him, becauſe he could
not hear what reception he met with at Corinth, or how their affairs
went forward. And beſide this, they met with other troubles, with in-
ceſſant storms of perſecutions ; there were fightings without, or continual
contentions with, and oppoſition from, Jews and Gentiles; and there
were fears within, and great concern for ſuch as had embraced the chriſ-
tian faith, left they ſhould be corrupted or ſeduced, and give ſcandal to
others, or be ſcandalized.
II. How he was comforted, v. 6, 7. Where obſervº, 1. The very
coming of Titus was ſome comfort to him. It was matter of joy to ſee
him, whom he long defired and expected to meet with. The very coming
| of Titus, and his company, who was dear to him as his own son in the
common faith, (Tit. 1. 4.) was a great comfort to the apoſtle, in his
travels and troubles. But, 2. The good news which Titus brought com:
cerning the Corinthians, was matter of greater conſolation. He found
Titus to be comforted in them; and this filled the apoſtle with comfort;
eſpecially, when he acquainted him with their earnest desire to give good
ſatisfaction in the things about which the apoſtle had written to them ;
and of their mourning for the ſcandal that was found among them, and
the great grief they had cauſed to others; and their ſervent mind or great
affection toward the apoſtle, who had dealt ſo faithfully with them in re-
proving their faults. So, true is the obſervation of Solomon, (Prov.
28. 23.) “He that rebuketh a man, afterward ſhall find more favour
than he that flattereth with his tongue.” 3. He aſcribes all his comfort
to God as the Author. It was God who comforted him by the coming
of Titus, even the God of all comfort; God, who comforleth them
that are cast down, v.6. Note, We ſhould look-above and beyond all
means and inſtruments, unto God, as the Author of all the conſolation
and the good that we enjoy. d
III. How greatly he was rejoiced at their repentance, and the evi-
dences thereof. The apoſtle was ſorry, that he had grieved them, that
5. Cº \
A. D. 57.
ſome pious perſons among them laid to heart very greatly what he ſaid
in his former epiſtle, or that it was needful he ſhould make them ſorry,
whom he had rather have made glad, v. 8. But now he rejoiced, when
he found they had sorrowed to repentance, v. 9. Their ſorrow in itſelf
was not the cauſe of his rejoicing; but the nature of it, and the effect of
it, (repentance unto salvation, v. 10.) made him rejoice; for now it ap-
peared that they had received damage by him in nothing ; their ſorrow
was but for a season ; it was turned into joy, and that joy was durable. |
Obſerve here,
1. The antecedent of true repentance is godly sorrow, that worketh
repentance. It is not repentance itſelf, but it is a good preparation to
repentance, and in ſome ſenſe the cauſe that produces repentance. The
offender had great ſorrow, he was in danger of being swallowed up with
overnuch sorrow; and the ſociety was greatly ſorrowful, which before
was puffed up ; and this ſorrow of their’s was after a godly manner, or ac-
cording to God; (as it is in the original ;) it was according to the will
of God, tending to the glory of God, and wrought by the Spirit of God.
It was a godly ſorrow, becauſe a ſorrow for fin, as an offence againſt
God, an inſtance of ingratitude, and a forfeiture of God’s favour. There
is a great difference between this ſorrow of a godly ſort, and the sorrow
of this world. Godly ſorrow produces repentance and reformation, and
will end in ſalvation ; but worldly ſorrow worketh death. The ſorrows
of worldly men for worldly things, will bring down grey hairs the ſooner
to the grave; and ſuch a ſorrow even for fin as Judas had, will have
fatal, conſequences, as his had, which wrought death. Note, (1.) Re-
pºntançº will be attended with ſalvation. Therefore, (2.) True peni-
teñts will fiever repent that they have repented, or of any thing that was
conducive thereto. (3.) Humiliation, and godly ſorrow are previouſly.
neceſſary in order to repentance, and both of them are from God, the
Giver of all grace. . . . . . . . . . . . . .
2. The happy fruits and conſequences of true repentance are men-
tioned; (v. 11.) and thoſe fruits that are meet for repentance, are the
beſt evidences of it; where the heart is changed, the life and ačtions
will be changed too. The Corinthians made it evident that their ſorrow
was a godly sorrow, and ſuch as wrought repentance, becauſe it wrought
in them great carefulness about their ſouls, and to avoid fin, and pleaſe
God ; it wrought alſo a clearing of themselves, not by infiſting upon their
own juſtification before God, eſpecially while they perſiſted in their fin,
but by endeavours to put away the accurſed thing, and ſo free them-
ſelves from the juſt imputation of approving the evil that had been done.
It wrought indignation at fin, at themſelves, at the tempter and his in-
ſtruments; it wrought fear, a fear of reverence, a fear of watchfulneſs,
and a fear of diſtruſt; not a diſtruſt of God, but of themſelves; an awful
fear'of God, a cautious fear of fin, and a jealous fear of themſelves. It
wrought vehement desire after a thorough reformation of what had been
amiſs, and of reconciliation with, God, whom they had offended. . It
wröught zeal, a mixture of love and anger, a zeal for duty, and againſt
fin. It wrought, laſtly, revenge againſt fin and their own folly, by en-
deavours to make all due ſatisfaction for injuries that might be done
thereby. And thus “in all things had they approved themſelves to be
clear in that matter.” Not that they were innocent, but that they were
penitent, and therefore clear of guilt before God, who would pardon and
not puniſh them ; and they ought no longer to be reproved, much leſs
to be reproached, by men, for what they had truly repented of.
12. Wherefore, though I wrote unto you, I did it not
for his cauſe that had done the wrong, nor for his cauſe
that ſuffered wrong, but that our care for you in the fight
of God might appear unto you. 13. Therefore we were
comforted in your comfort : yea, and exceedingly the
more joyed we for the joy of Titus, becauſe his ſpirit was
refreſhed by you all. 14. For if I have boaſted any thing
to him of you, I am not aſhamed; but as we ſpake all
things to you in truth, even ſo our boaſting, which I made
before Titus, is found a truth. 15. And his inward af.
fečtion is more abundant toward you, while he remem-
bereth the obedience of you all, how with fear and trem-
bling ye received him. 16. I rejoice, therefore, that I
have confidence in you in all things.
In theſe verſes the apostle endeavours to comfort the Corinthians,
II CORINTHIANS, VII, VIII.
The Caſe of the inceſtuous Perſon.
upon whom his admonitions had had ſo good effect. And in order
thereto, w -
1. He tells them, he had a good defign in his former epistle, which
might be thought ſevere, v. 12. It was not chiefly for his cauſe that did
the wrong, not only for his benefit, much leſs merely that he ſhould be
| puniſhed; nor yet was it only for his cause that ſuffered wrong, namely,
the injured father, and that he might have what ſatisfaction could be
given him ; but it was alſo to manifest his great and ſincere concern and
care for them, the whole church, lest that ſhould ſuffer by letting ſuch a
crime, and the ſcandal thereof, remain among them without due remark
and reſentment. *
2. He acquaints them with the joy of Titus as well as of himſelf,
upon the account of their repentance and good behaviour. Titus was
rejoiced, and his ſpirit refreshed, with their comfort, and this comforted
and rejoiced the apostle alſo ; (v. 13.) and as Titus was comforted
while he was with them, ſo when he remembered his reception among
them, expreſſing their obedience to the apostolical dire&tions, and their
jear and trembling at the reproofs that were given them, the thoughts of
theſe things inflamed and increaſed his affections to them, v. 15. Note,
Great comfort and joy follow upon godly ſorrow. As fin occaſions
general grief, ſo repentance and reformation occaſion general joy. Paul
was glad, and Titus was glad, and the Corinthians were comforted, and
the penitent ought to be comforted; and well may all this joy be on earth.
when there is joy in heaven over one finner that repenteth. . . . w
3. He concludes this whole matter with expreſſing the entire confidence,
he had in them ; “He was not aſhamed of his boasting concerning
them to Titus :” (v. 14.) for he was not diſappointed in his expecta-
tion concerning them, which he fignified to Titus ; and he could now
with great joy declare what confidence he still had in them as to all
things, that he did not doubt of their good behaviour for the time to
come. Note, It is a great comfort and joy to a faithful minister, to have
to do with a people whom he can confide in, and whom he has reaſon to
hope will comply with every thing he propoſes to them, that is for the
glory of God, the credit of the goſpel, and their advantage.
CHAP. VIII.
In this and the following chapter, Paul is exhorting and directing the Co-
rinthians about a particular work of charity—to relieve the neceſſities of
the poor ſaints at Jeruſalem and in Judea, according to the good example
of the churches in Macedonia, Rom. 15. 26. The christians at Jeru-
Jalem, through war, famine, and perſecution, were grown poor, many of
them fallen into decay, and perhaps most of them were but poor when
they first embraced christianity; for Christ ſaid, The poor receive the
goſpel. Now Paul, though he was the apostle of the Gentiles, had a
tender regard, and kind concern, for thoſe among the Jews, who were con-
verted to the christian faith ; and though many of them had not ſo much
affection to the Gentile converts as they ought to have, yet the apostle
would have the Gentiles to be kind to them, and stirred them up to con-
tribute liberally for their relief. Upon this ſubject he is very large and
copious, and writes very affeclingly. In this eighth chapter he acquaints
the Corinthians with, and gommends, the good example of the Macedo-
nians in this work of charity, and that Titus was ſent to Corinth to col-
lect their bounty, v. 1...6. He then proceeds to urge this duty with
Jeveral cogent arguments, (v. 7... 15.) and commends the perſons who
were employed in this affair, v. 16...24.
1. OREOVER, brethren, we do you to wit of the
grace of God beſtowed on the churches of Mace-
donia; 2. How that, in a great trial of afflićtion, the
abundance of their joy and their deep poverty abounded
unto the riches of their liberality. 3. For to their power,
I bear record, yea, and beyond their power, they were
willing of themſelves; 4. Praying us with much entreaty
that we would receive the gift, and take upon us the fel-
lowſhip of the miniſtering to the ſaints. 5. And this they
did, not as he hoped, but firſt gave their own ſelves to the
Lord, and unto us by the will of God. 6. Inſomuch that .
we deſired Titus, that as he had begun, ſo he would alſo
finiſh in you the ſame grace alſo. º
A. D. 57. * . "'If'coRINTHIANs, viii.
The Charity of the Macedonians.
Obſerve here, - t \ * *
I. The apostle takes occaſion from the good example of the churches
of Macedonia, that is, of Philippi, Theſſalonica, Berea, and others in the
region of Macedonia, to exhort the Corinthians and the christians in
Achaia to the good work of charity. And, -
1. He acquaints them with their great liberality, which he calls the
grace of God bestowed on the churches, v. 1. Some think the words
ſhould be rendered, the gift of God given in or by the churches. He
certainly means the charitable gifts of theſe churches, which are called
the grace or gifts of God, either becauſe they were very large, or rather |
becauſe their charity to the poor ſaints did proceed from God as the
Author, and was accompanied with true love to God; which alſo was
manifested this way. The grace of God muſt be owned as the root and
fountain of all the good that is in us, or done by us, at any time ; and it
is great grace and favour from God, and bestowed on us, if we are made
uſeful to others, and are forward to any good work. -
2. He commends the charity of the Macedonians, and ſets it forth
with good advantage. He tells them, -
(1.) They were but in a low condition, and themſelves in diſtreſs,
yet they contributed to the relief of others. They were in great tribula-
tion and deep poverty, v. 2. It was a time of great afflićtion with them,
as may be ſeen, A&ts 16. 17. The christians in theſe parts met with
ill treatment, which had reduced them to deep poverty; yet, as they had
abundance of joy in the midſt of tribulation, they abounded in their libera-
lity; they gave out of a little, truſting in God to provide for them, and
make it up to them. -
(2.) They gave very largely, with the riches of liberality, (v. 2.)
that is, as liberally as if they had been rich. It was a large contribution
they made, all things conſidered ; it was according to, yea, beyond, their
power, (v. 3.) as much, if not more than could well be expected from
them. Note, Though men may condemn the indiſcretion, yet God will
accept the pious zeal of thoſe, who in real works of piety and charity
do rather beyond their power. -
(3.) They were very ready and forward to do this good work. They
were willing of themſelves, (v. 3.) and were ſo far from needing that
Paul ſhould urge and preſs them with many arguments, that they prayed
him with much entreaty to receive the gift, v. 4. It ſeems Paul was back-
ward to undertake this truſt, for he would give himſelf to the word and
prayer; or, it may be, he was apprehenſive how ready his enemies would
be to reproach and blacken him upon all occaſions, and might take a
handle againſt him upon account of ſo large a ſum depoſited in his hands,
to ſuſpe&t or accuſe him of indiſcretion and partiality in the diſtribution,
if not of ſome injuſtice. Note, How cautious miniſters ſhould be, eſpe-
cially in money-matters, not to give occaſion to them who ſeek occaſion
to ſpeak reproachfully
(4.) Their charity was founded in true piety, and this was the great
commendation of it : they performed this good work in a right method;
Jirst they gave themſelves to the Lord, and then they gave unto us their
contributions, by the will of God, (v. 5.) that is, according as it was the
will of God they ſhould do, or to be diſpoſed of as the will of God
ſhould be, and for his glory. This, it ſeems, exceeded the expectation
of the apoſtle; it was more than he hoped for, to ſee ſuch warm and
pious affections ſhining in theſe Macedonians, and this good work per-
formed with ſo much devotion and ſolemnity. They ſolemnly, jointly,
and unanimouſly, made a freſh ſurrender of themſelves, and all they had,
unto the Lord Jeſus Christ. They had done this before, and now they
do it again upon this occaſion; ſam&tifying their contributions to do
God honour, by firſt giving themſelves to the Lord. Note, [1..] We
ſhould give ourſelves to God; we cannot beſtow ourſelves better. [2.]
When we give ourſelves to the Lord, we them give him all we have, to
be called for and diſpoſed of according to his will. [3.] Whatever we
wiſe, or lay out for God, it is only giving to him what is his own. . [4]
All we give or beſtow for charitable uſes, will not be accepted of God,
or turn to our advantage, unleſs we firſt give ourſelves to the Lord.
II. The apostle tells them that Titus was defined to go and make a
colle&tion among them; (v. 6.) and Titus, he knew, would be an accept-
able perſon to them. He had met with a kind reception among them
formerly ; they had ſhewn good affection to him, and he had a great love
for them. Befides, Titus had already begun this work among them,
therefore he was deſired to finish it. So that he was, on all accounts, a
proper perſon to be employed ; and when ſo good a work had already
proſpered in ſo good a hand, it would be pity if it ſhould not proceed
and be finiſhed. Note, It is an inſtance of wiſdom, to uſe proper instru-
ments in a work we deſire to do well; and the work of charity will
* ,
often ſucceed the best, when the most proper perſons are employed to
aſk for it, and diſpoſe of it. - * * * s ~ * º:
7. Therefore, as ye abound in every thing, in faith, and
utterance, and knowledge, and in all diligence, and in.
your love to us, ſee that ye abound in this grace alſo. 8.
I ſpeak not by commandment, but by occaſion of the for.
wardneſs of others, and to prove the ſincerity of your love.
9. For ye know the grace of our Lord Jeſus Chriſt, that,
though he was rich, yet for your ſakes he became poor, that.
ye through his poverty might be rich. , 10. And herein I
give my advice: for this is expedient for you, who have
begun before, not only to do, but alſo to be forward a
year ago. 11. Now therefore perform the doing of it;
that as there was a readineſs to will, ſo there may be aper.
formance alſo out of that which ye have. 12. For if there
be firſt a willing mind, it is accepted according to that a
man hath, and not according to that he hath not. 13.
For I mean not that other men be eaſed, and you bur-
thened: 14. But by an equality, that now at this “time
your abundance may be a ſupply for their want, that their
abundance alſo may be a ſupply for your want; that
there may be equality: 15. As it is written, He that had
gathered much had nothing over; and he that had ga-
thered little had no lack.
º
In theſe verſes the apoſtle uſes ſeveral cogent arguments to ſtir up the ,
Corinthians to this good work of charity. . . t
1. He urges upon them the confideration of their eminence in other
gifts and graces, and would have them excel in this of charity alſo, v. 7.
Great addreſs and much holy art are here uſed by the apostle, when he
would perſuade the Corinthians to this good thing. He commends them
for other good things that were found in them. Moſt people love to be
accoſted kindly, eſpecially when we aſk a gift of them for ourſelves, or
others; and it is a juſtice we owe to thoſe in whom God’s grace ſhines,
to give them their due commendation. Obſerve here, what it was that
the Corinthians abounded in. Faith is mentioned firſt, for that is the
root; and as without faith it is impossible to pleaſe God, (Heb. 11, 6.)
ſo they who do abound in faith, will abound in other graces and good
works alſo ; and this will work and ſhew itſelf by love. To their faith
was added utterance, which is an excellent gift, and redounds much to
the glory of God, and the good of the church. Many have faith, who
want utterance. But theſe Corinthians excelled moſt churches in ſpiri-
tual gifts, and particularly in utterance ; and yet this was not in them,
as in too many, both the effect and evidence of ignorance; for with their
utterance there appeared knowledge, abundance of knowledge. They
had a treaſury of things new and old, and in their utterance they brought
out of this treaſury. They abounded alſo in all diligence. Often, thoſe
who have great knowledge and ready utterance are not the moſt diligent
chriſtians. Great talkers are not always the beſt doers; but theſe Corin-
thians were diligent to do, as well as know, and talk well. And fur-
ther, they had abundant love to their ministers; and were not like too
many, who, having gifts of their own, are but too apt to ſlight their mi-
niſters, and neglect them. Now to all theſe good things the apoſtle de-
fires them to add this grace alſo ; to abound in charity to the poor; that,
where ſo much good was found, there ſhould be found yet more good.
Before the apostle proceeds to another argument, he takes care to
prevent any miſapprehenſions of his deſign to impoſe on them, or to
bind heavy burthens upon them by his authority ; and tells theme
(v. 8.) he did not ſpeak by commandment, or in a way of authority ; I
give my advice, v. 10. He took occaſion from the forwardneſs of others,
to propoſe what would be expedient for them, and would prove the sin-
cerity of their love, or be the genuine effect and evidence thereof. Note: .
A great difference ſhould be made between plain and poſitive duty, and
the improvement of a preſent opportunity of doing or getting good.
Many a thing which is good for us to do, yet cannot be ſaid to be,
by expreſs and indiſpenſable commandment, our duty at this or that
tl ſne, . & -
II. Another argument is taken from the confideration of the grace of
A. D. 57.
our Lord Jeſus Chriſt. The beſt arguments for chriſtian duties are
thoſe that are taken from the love of Chriſt, that constraineth us. The
example of the churches of Macedonia was ſuch as the Corinthians
ſhould imitate : but the example of our Lord Jeſus Christ ſhould have
much greater influence. And ye know, faith the apoſtle, the grace of our
Lord Jeſus Christ ; (v. 9.) that, though he was rich, as being God, equal
in power and glory with the Father, rich in all the glory and bleſſedneſs
of the upper world, yet for your ſakes he became poor; not only did be-
come Man for us, but he became poor alſo. He was born in poor cir-
cumſtances, lived a poor life, and died in poverty; and this was for our
fakes, that we thereby might be made rich ; rich in the love and favour
of God; rich in the bleſfings and promiſes of the new covenant; rich in
the hopes of eternal life, being heirs of the kingdom. This is a good
reaſon why we ſhould be charitable to the poor out of what we have, be-
cauſe we ourſelves live upon the charity of the Lord Jeſus Chriſt.
III. Another argument is taken from their good purpoſes, and their
forwardneſs to begin this good work. As to this he tells them, -
1. It was expedient for them to, perform what they purpoſed, and
finiſh what they had begun, v. 10, 11. What elſe did their good pur-
poſes and good beginnings fignify Good purpoſes, indeed, are good
things; they are like buds and bloſſoms, pleaſant to behold, and give
hopes of good fruit; but they are loſt, and ſignify nothing, without per-
formances. So good beginnings are amiable; but we ſhall loſe the
benefit, unleſs there be perſeverance, and we bring forth fruit to perſec-
tion. Seeing therefore the Corinthians had ſhewed a readiness to will,
he would have them be careful alſo in the performance, according to their
ability. For,
2. This would be acceptable to God. This willing mind is accepted,
(v. 12.) when accompanied with fincere endeavours. When men pur-
poſe that which is good, and endeavour, according to their ability, to
perform alſo, God will accept of what they have, or can do, and not re-
jećt them for what they have not, and is not in their power to do ; and
this is true as to other things, befide the work of charity. But let us
note here, that this ſcripture will by no means juſtify thoſe who think
good meanings are enough, or that good purpoſes, and the profeſſion of
a willing mind, are ſufficient to ſave them. It is accepted, indeed, where
there is a performance as far as we are able, and when Providence hinders
the performance, as in David’s caſe, concerning building a houſe for the
Lord, 2 Sam. 7. t
IV. Another argument is taken from the diſcrimination which Divine
Providence makes, in the diſtribution of the things of this world, and
the mutability of human affairs, v. 13.15. The forceof the arguing feems
to be this; Providence gives to ſome more of the good things of this world
and to ſome leſs, and that with this deſign ; that thoſe who have a greater
abundance, might supply them who are in want, that there might be room
for charity. And further, confidering the mutability of human affairs,
and how ſoon there may be an alteration, ſo that thoſe who now have an
abundance may ſtand in need of being ſupplied themſelves in their wants;
this ſhould induce them to be charitable while they are able. It is the
will of God, by our mutual ſupplying one another, that there ſhould be
some sort of equality; not an absolute equality indeed, or ſuch a levelling
as would deſtroy property, for in ſuch a caſe there could be no exerciſe
of charity. But, as in works of charity there ſhould be an equitable
proportion obſerved, that the burthen ſhould not lie too heavy on ſome,
while others are wholly eaſed; ſo all ſhould think themſelves concerned
to ſupply thoſe who are in want. This is illuſtrated by the inſtance of
gathering and diſtributing manna in the wilderneſs, concerning which
(as we may read, Exod. 16.), it was the duty of every family, and all
in the family, to gather what they could ; which, when it was gathered,
was put into ſome common receptacle for each family, whence the maſter
of the family diſtributed to every one as he had occaſion ; to ſome, more
than they were able, through age and infirmity, to gather up ; to others,
leſs than they gathered, becauſe they did not need ſo much : and thus
he that had gathered much, (more than he had occaſion for,) had nothing
over, when a communication was made to him that had gathered little,
who by this method had no lack. Note, Such is the condition of men in
this world, that we mutually depend on one another, and ſhould help
one another ; thoſe who have ever ſo much of this world, have no more
than food and raiment; and thoſe who have but a little of this world,
ſeldom want thoſe : nor, indeed, ſhould thoſe who have abundance ſuffer
others to want, but be ready to afford ſupply.
16. But thanks be to God, who put the ſame earneſt
II coRINTHIANS, VIII.
* Charity urgd.
| care into the heart of Titus for you. 17. For indeed he
accepted the exhortation; but being more forward, of his
own accord he went unto you. 18. And we have ſent
with him the brother, whoſe praiſe is in the goſpel
throughout all the churches; 19. And not that only, but
who was alſo choſen of the churches to travel with us with
this grace, which is adminiſtered by us to the glory of the
ſame Lord, and declaration of your ready mind ; 20.
Avoiding this, that no man ſhould blame us in this abun-
| dance which is adminiſtered by us: 21. Providing for
honeſt things, not only in the fight of the Lord, but alſo
in the fight of men. 22. And we have ſent with them
our brother, whom we have oftentimes proved diligent in
many things, but now much more diligent, upon the
great confidence which I have in you. 23. Whether any
do inquire of Titus, he is my partner and fellow-helper
concerning you : or our brethren be inquired of they are
the meſſengers of the churches, and the glory of Chriſt.
24. Wherefore ſhew ye to them, and before the churches,
the proof of your love, and of our boaſting on your
behalf. * - -
In theſe verſes the apoſtle commends the brethren who were ſent to
them to colle&t their charity; and, as it were, gives them letters creden-
tial, that, if they were inquired after, (v. 23.) if any ſhould be inquifitive
or ſuſpicious concerning them, it might be known who they were, and
how ſafely they might be truſted. -
1. He commends Titus, (1.) For his earnest care and great concern
of heart for them, and defire in all things to promote their welfare. This
is mentioned with thankfulneſs to God; (v. 16.) and it is cauſe of thank-
fulneſs, if God hath put into the hearts of any to do us or others any
good. (2.) For his readineſs to this preſent ſervice. He accepted of
the office, and was forward to go upon this good errand, v. 17. Aſking
of charity for the relief of others, is by many looked upon as a thank-
leſs office; yet it is a good office, and what we ſhould not be ſhy of
when we are called to it. -
2. He commends another brother, who was ſent with Titus. It is .
generally thought that this was Luke. He is commended, (1.) As a
man whoſe praise was in the gospel through all the churches, v. 18. His
miniſterial ſervices of ſeveral kinds were well known, and he had approved
himſelf praiſe-worthy in what he had done. (2.) As one choſen of the
churches, (v. 19.) and joined with the apoſtle in his miniſtration. This
was done, it is moſt i. at the motion and requeſt of Paul himſelf;
for this reaſon, “that no man might blame him in that abundance which
was adminiſtered by him,” v. 20. So cautious was the apoſtle to avoid
all occaſions that evil-minded men might lay hold on to blacken him.
He would not give occaſion to any to accuſe him of injuſtice or partiality
in this affair; and thought it to be his duty, as it is the duty of all chriſ-
tians, “to provide for things honeſt, not only in the fight of the Lord,
but alſo in the fight of men ;” to act ſo prudently as to prevent, as far as
we can, all unjuſt ſuſpicions concerning us, and all occaſions of ſcandalous
imputations. Note, We live in a cenſorious world, and ſhould cut off
occaſion from them who ſeek occaſion to ſpeak reproachfully. It is the
crime of others, if they reproach or cenſure us without occaſion ; and it
is our imprudence at leaſt, if we give them any occaſion, when there may
not be a juſt cause for them ſo to do.
3. He commends alſo another brother who was joined with the two
former in this affair. This brother is thought to be Apollos. Who-
ever he was, he had approved himself diligent in many things; and there-
fore was fit to be employed in this affair. Moreover, he had a great de-
fire to this work, becauſe of the confidence or good opinion he had of the
Corinthians; (v. 22.) and it is a great comfort to ſee those employed in
good wºorks, who have formerly approved themſelves diligent.
4. He concludes this point with a general good character of them all,
(v. 23.) as fellow-labourers with him for their welfare; as the meſſengers
of the churches; as the glory of Christ, who were to him for a name and a
praiſe, who brought glory/to Chriſt as inſtruments, and had obtained ho-
nour from Chriſt to be counted faithful, and employed in his ſervice.
Wherefore, upon the whole, he exhorts them to ſhew their liberality
A.D. 57.
Charity urged.
II coRINTHIANs, Ix.
anſwerable to the great expectation others had concerning them at this
time ; that theſe meſſengers of the churches, and the churches themſelves,
might ſee a full proof of their love to God, and to their afflićted brethren ;
and that it was with good reaſon the apoſtle had even boasted on their
behalf, v. 24. Note, The good opinion others entertain of us, ſhould be
an argument with us to do well. - * -
CHAP. IX.
In this chapter, the apostle ſeems to exciſe his earneſtneſs in preſſing the Co-
rinthians to the duty of charity; (v. 1..5.) and proceeds to give direc-
tions about the acceptable way and manner of performing it, that is,
bountifully, deliberately, and freely ; and gives good encouragement for
ſº doing, v. 6, to the end. -
1. TNOR as touching the miniſtering to the ſaints, it is
ſuperfluous for me to write to you. 2. For I know
the forwardneſs of your mind, for which I boaſt of you to
them of Macedonia, that Achaia was ready a year ago;
and your zeal hath provoked very many. 3. Yet have I
ſent the brethren, left our boaſting of you ſhould be in
vain in this behalf; that, as I ſaid, ye may be ready : 4.
Left haply if they of Macedonia come with me, and find
you unprepared, we (that we ſay not, ye) ſhould be
aſhamed in this ſame confident boaſting. 5. Therefore I
thought it 'heceſſary to exhort the brethren, that they
would go before unto you, and make up beforehand your
bounty, whereof ye had notice before, that the ſame might
be ready, as a matter of bounty, and not as of covetouſ.
neſs.
In theſe verſes the apoſtle ſpeaks very reſpectfully to the Corinthians,
and with great ſkill ; and, while he ſeems to excuſe his urging them ſo
earneſtly to charity, ſtill preſſes them thereto, and ſhews how much his
heart was ſet upon this matter.
1. He tells them it was needleſs to preſs them with further arguments
to afford relief to their poor brethren, (v. 1.) being ſatisfied he had ſaid
enough already to prevail with them, of whom he had ſo good an opi-
nion. For, (1.) He knew their forwardneſs to every good work, and
how they had begun this good work a year ago. Inſomuch, that, (2.)
He had boaſted of their zeal to the Macedonians, and this had provoked
many of them to do as they had done. Wherefore he was perſuaded,
that, as they had begun well, they would go on well; and ſo, commend-
ing them for what they had done, he lays an obligation on them to pro-
ceed and perſevere. -
2. He ſeems to apologize for ſending Titus and the other brethren to
them. He is unwilling they ſhould be offended at him for this, as if he
was too earneſt, and preſſed too hard upon them; and tells the true rea-
ſons why he ſent them, namely, -
(1.) That, having this timely notice, they might be fully ready,
(v. 3.) and not ſurpriſed with haſty demands, when he ſhould come to
them. When we would have others to do that which is good, we muſt
aćt toward them prudently and tenderly, and give them time. -
(2.) That he might not be aſhamed of his boaſting concerning them,
if they ſhould be found unready, v. 3, 4. He intimates that ſome from
Macedonia might haply come with him ; and if the colle&tion ſhould not
then be made, this would make him, not to ſay them, aſhamed, confider-
ing the boaſting of the apoſtle concerning them. Thus careful was he
to preſerve their reputation and his own.
fult the reputation of their
* profeſſion, and endeavour to adorn the doctrine
of God our Saviour. * º
6. But this I ſay, He who ſoweth ſparingly ſhall reap
alſo ſparingly; and he who ſoweth bountifully ſhall reap
alſo bountifully. 7. Every man according as he purpoſeth
in his heart, ſo let him give ; not grudgingly, or of neceſ.
fity : for God loveth a cheerful giver. *
ways having all ſufficiency in all things, may abound to
Vol. W. No. 100. w
/
Note, Chriſtians ſhould con-
8. And God is,
able to make all grace abound toward you ; that ye, al.
every good work: 9. (As it is writter, He hath diſperſed
abroad; he hath given to the poor: his righteouſneſs re-
maineth for ever, 10. Now he that miniſtereth ſeed to
the ſower, both miniſter bread for your food, and mul-
tiply your ſeed ſown, and increaſe the fruits of your righ-
teouſneſs:), 11. Being enriched in every thing to all boun-
tifulneſs, which cauſeth through us thankſgiving to God.
12. For the adminiſtration .# this ſervice not only ſup-
plieth the want of the ſaints, but is abundant alſo by many
thankſgivings unto God; 13, While by the experiment
of this miniſtration they glorify. God for your profeſſed.
ſubjećtion unto the goſpel of Chriſt, and for your liberal
diſtribution unto them, and unto all men ; 14. And by
their prayer for you, which long after you for the exceed-
ing grace of God in you. 15. Thanks be unto God for
his unſpeakable gift. . . . . . . .
Here we have, . . . . . . . . . * v- s
I. Proper dire&tions to be obſerved about the ‘right and acceptable
manner of beſtowing charity; and it is of great concernment, that we do
what is required, ſo as is commanded. Now, as to the manner in which
the apoſtle would have the Corinthians give, obſerve, * . ; . . .”
1. It ſhould be bountifully; this was intimated, v. 5, that a liberal
contribution was expected, a matter of bounty, not what ſavoured of
covetousness ; and he offers to their confideration, that men who expe&tº
a good return at harveſt, are not wont to pinch and ſpåre in fowing:
their ſeed, for the return uſually is proportionable to what they ſow,
v. 6. - . w * . .
2. It ſhould be deliberately; “Every man, according as he puppoſes
in his heart,” v. 7. Works of charity, like other good works, ſhould
be done with thought and deſign; whereas, ſome do good only by acci-
dent; they comply, it may be-hāſtily, with the importunity of others,'
without any good deſign, and give more than they intended, and then
repent of it afterward; or poſſibly, had they duly confidered all things;
they would have given more... Due deliberation, as to this matter of our
own circumſtances, and thoſe of them we are about to relieve, will be
very helpful to direét us how liberal we ſhould be in our contributions for
4.
charitable uſes. ... "
3. It ſhould be freely, whatever we give, be it more or leſs : not grudg-
ingly, or of neceſſity, but cheerfully, v. 7. Perſons ſometimes will give
merely to ſatisfy the importunity of thoſe who aſk their charity, and
what they give is in a manner ſqueezed or forced from them, and this
unwillingneſs ſpoils all they do... We ought to give more freely than .
the modeſty of ſome neceſſitous perſons will allow them to aſk: we
ſhould not only-deal out bread, but draw out our souls to the hungry,
Iſa. 58. 10. We ſhould give liberally, with an open hand, and cheerfully,
with an open countenance; being glad we have ability, and an opportu-
nity, to be charitable. ^ * -
II. Good encouragement to perform this work of charity in the
manner thus direéted to. Here the apoſtle tells the Corinthians,
1. They themſelves would be no losers by what they gave in charity.
This may ſerve to obviate a ſecret objećtion in the minds of many againſt
this good work, who are ready to think they may want what they give
away; but ſuch ſhould confider that what is given to the poor in a right
manner, is far from being loſt; as the precious ſeed, which is caſtiãº
the ground, is not loſt, though it is buried there for a time ; for it"will
ſpring up, and bear fruit; the fower ſhall receive it again with increaſe,
v. 6. Such good returns may they expect, who give freely and liberally
in charity. For, . . . . . . * *
(1.) God loveth a cheerful giver; (v. 7.) and what may not they
| hope to receive, who are the objećts of the divine love? Can a man be
a loſer by doing that with which God is pleaſed ? May not ſuch a one
be ſure that he ſhall ſome way or other be a gainer . Nay, are not
the love and favour of God better than all other things, better than life
itſelf 2. , " - - -
(2.) God is able to make our charity redound to our advantage, v. 8..
We have no reaſon to diſtruſt the goodness of God, and ſurely, we have
no reaſon to queſtion his power; , he is able to make all grace abound to-
wards us, and to abound in us; to give a large increaſe of ſpiritual and
temporal good things. He can make us to have a sufficiency in all things ;
- z 5. D.
f
* : *- : * * , . w * . . * ,
Aft): 57; ; ; ; * * * **,
té be c ' ' '. - , , ; ith wh 1.---- ºr -º-º-, * * * * *.*, *, *.
* * cºntent with what we have; to makeup what we give; tº make
us able to give yet more : as it is written, (Pſ. 112. ~ ..) concerhing 'the'
charitable man, He hath dispersed abroad. He hath gºen to the podſ.
His righteousness, that is, his almſgiving, endureth fºr ever. The hômoilº
of it is laſting, the reward of it eternal, and he is ſtill able to live céin."
Jortably himſelf, and to give liberally to others. ' ' ' , , , ; , ,
. (3.) The apoſtle puts up a prayer to God in their behalf, that they
might be gainers, and not loſers, v. 10, 11. Where obſerve, [1..] 7%
*hom the prayer is made, to God, who ministereth seed to the sower, who
by his providence giveth fuch an increaſe of the fruits of the earth, that
we have not only bread ſufficient to eat for one year, but enough to ſow
again for a future ſupply : or thus, It is God who giveth us not only a
competency fºr ourſelyes, but that alſo wherewith we may ſupply the
wants, of others, and ſo ſhould be as ſeed to be ſown. [2.] For what
he prayeth ; there are ſeveral things which he deſires for them, namely,
that they may have bread for their food; always a good competency for
themſelves, food convenient; that "God would multiply their ſeed ſºwn,
that they might ſtill be able to do more good; and that there might be
an increase of the fruits of righteousness, that they might reap plentifully,
and have the beſt and moſt ample returns of their charity; ſo as to be
enriched in everything'to allºotintifulneſs, (v. 11.) that upon the whole
they may find it true that they ſhall be no loſers, but great gainers.
Note, Works of charity are ſo far from impoveriſhing us, that they are
the proper, means truly to enrich us, or make us truly rich.
*2. The ‘poor diſtreſſed ſaints would be gainers, and they would be no
loſers: for this ſervice wbuld supply their wants, 0.12: if we have rea-
fonto think them to be saints; whom we believe to be of the household of
Jaith, whoſe wants are great ; how ready ſhould we be to do them, good!:
Quº ggadneſs cannot extend unto God, but we ſhould freely extend it
to theſe a y , • * # * , s
them.", t v.
3. This would redound to the praiſe and glory of God. Many thankſ.
givings would be given to God on this account, by the apoſtlé, and by
them who were employed in this miniſtration, v. 11. ii. would bleſs
God, who made them happy inſtrumentsiàſo good a work, and made
them ſucceſsful in it. Befide theſe, others alſo would be thankful; the
poor, who were ſupplied in their wants, would not fail to be very thank-
ful to God, and bleſs God for them; and all who wiſhed well to the
goſpel would glorify God for this experiment, or proof of ſubjection to the
goſpel of Christ, and true love to all men, v. #13. - . . . .
Note, (1.) True chriſtianity is a ſubjećtion to the goſpel, a yielding
ourſelves to the commanding influence of its truths and laws.
(2.) We muſt evidence the fincerity of our ſubjećtion to the goſpel,
by works of charity. * -
(3.) This will be for the credit of our profeſſion, and to the praiſe and
glory of God. . . . . . . a & - * * * . . . . . i , ,
(4.) Thoſe whoſe wants were ſupplied, would make the beſt returns
they were able, by ſending up many prayers to God for thoſe who had
relieved them, v. 14. And thus ſhould we recompenſe, the kindneſs we
receive, when we are not in a capacity of recompenſing them...any other
way 3 and as this is the only recompenſe the poor can make, ſo it is often
greatly for the advantage of the rich. * * , -
Lastly, The apoſtle concludes this whole matter with this doxology,
Thanks be to God for his unspeakable gift, v. 15. Some think, by this
unſpeakable gift he means the gift of grace beſtowed on the churches, in
making them able and willing to ſupply the neceſſities of the ſaints,
which would be attended with unſpeakable benefit both to the givers
and regeivers. It ſhould ſeem rather, that he means Jesus Christ, who
isºdeed the unspeakable Gift of God unto this world; a gift we have all
reaſºn to be very thankful for.
f º, ºr ºf • * * * 1:. . ; •
CHAP. X.
There was no place in which the apostle Paul met with more opposition from
Jalſº apostles than at Corinth ; he had many enemies there. Let not any
of the ministers of Christ think strange, if they meet with perils, not only
from enemies, but from falſe brethren ; for blessed Paul himself did so.
Though he was so blameleſs and inoffensive in all his carrirge, so conde-
scending and ſºful to all, yet there were thoſe who bore him ill-will, who
envied him, and did all they could to undermine him, and leſſèn his in-
terest and reputation. Therefore he vindicates himſelf from their impu-
tálions, and arms the Corinthians against their insinuations. In this
chapter, thº apostle, in a mild and humble manner, asserts the power of
his preaching, and to punish offenders, v. 1...6. He then proceeds to
II coffs HaNB,ºr.j
not war after the fleſh:
excellent ones of the earth, and thus ſhew that we delight in |
" . . ; , ) " . . * , -: . . . " .# , , * . . . . ; ; ; ; ; , .
The Apoſtle's ſpiritual Authority.
*edſºn the cºiàth the Gorinthiahisyasserting his relation to Christ, and
ºthºrity is an apoſtle ºf Christ; (v. 7.11.) and refuses to jus-
'tify hiº tº att §figh rºles; as the falſe teachers did, but accord.
'ing to the betterkules he hadjèred for himſelf v. 12; to the end. . .
' ' ' ' ' '. J . . . . . . . . . . . . . . . . . , ; ; ; ; ' ' . . . . 2 ' " " . . . . . . . . . . . . . . . . ;
# * e * , , , , ; * ... * * . * * '' ºr 'w ! /* : * . . . . . . . . . • * . . º t
*N OW. I. Paul myſelf beſeech you by the meekneſs
--" and gentleneſs of Chriſt, who, in preſence am baſe
among you, but being abſent am bold toward you gº. 2.
But I beſeech you, that I may not be bold when Iaiá.
preſent with that confidence wherewith I think to be bold
againſt ſome, who think of us as if we walked according
to the fleſh. 3. For though we walk in the fleſh, we do
- 4. (For the weapons of our war.
fare are not carnal, but mighty through God to the pul:
ling down of ſtrong-holds :) 5. Caſting down imagińa-
tions, and every high thing that exalteth itſelf againſt the
knowledge of God, and bringing into captivity every
thought to the obedience of Chriſt: 6. And having in a
readineſs to revenge all diſobedience, when your obedience
is fulfilled. -
f :
# ,
§
Here we may obſerve, - . . . ;-
I. The mild and humble manner in which the bleſſed apoſtle addreſſèg
the Corinthians, and how defirous he is that no occaſion might be given
him to uſe ſeverity. * - a f - • . . .
1. He addreſſes himſelf in a very mild and humble manner; I Paul
myself beſeech you, v. 1. We find, in the introdućtion to this epiſtle, he
joined Timothy with himſelf; but now he ſpeaks only for himſelf, againſt
whom the falſe apoſtles had particularly levelled their reproaches; yet
in the midſt of the greateſt provocations he ſhewed humility and mildneſs,
from the conſideration of the meekneſs and gentleness of Christ, and de-
fires this great example might have the ſame influence on the Corinthians.
Note, When we find ourſelves tempted or inclined to be rough and
ſevere towards any body, we ſhould think of the meekneſs and gentle.
neſs of Chriſt, that appeared in him in the days of his fleſh, in the deſign
of his undertaking, and in all the aëts of his grace toward poor ſouls.
How humbly alſo does this great apoſtle ſpeak of himſelf, as one in pre-
sence baſe among them 1 So his enemies ſpake of him with contempt; and
this he ſeems to acknowledge; while others thought meanly, and ſpake
ſcornfully of him, he had low thoughts of himſelf, and ſpake humbly of
himſelf. Note, We ſhould be ſenſible of our own infirmities, and think
humbly of ourſelves, even when men reproach us for them. -
2. He is defirous that no occaſion might be given to uſe ſeverity, v. 2.
He beseeches them to give no occaſion for him to be bold, or to exerciſe
his authority againſt them in general, as he had reſolved to do againſt
ſome who unjuſtly charged him as walking according to the flesh, that is,
regulating his conduct, even in his miniſterial actions, according to carnal
policy, or with worldly views. This was what the apoſtle had renounced,
and this is contrary to the ſpirit and deſign of the goſpel, and was far
from being the aim and deſign of the apoſtle. Hereupon,
II. He aſſerts the power of his preaching, and to puniſh offenders.
1. Thé power of his preaching, v. 3...5. Where obſerve, (1.) The
work of the miniſtry is a warfare, not after the flesh indeed, for it is
a ſpiritual warfare with ſpiritual enemies, and for ſpiritual purpoſes.
And though miniſters walk in the flesh, or live in the body, and in the
common affairs of life aćt as other men, yet in their work and warfare they
muſt not go by the maxims of the fleſh, nor ſhould they deſign to pleaſe
| the fleſh : that muſt be crucified with its affections and Iuſts; it muſt be
mortified and kept under. (2.) The doćtrines of the goſpel and diſ.
cipline of the church are the weapons of this warfare; and theſe are not
carnal: outward force, therefore, is not the method of the goſpel, but
ſtrong perſuaſions, by the power of truth, and the meekneſs of wiſdom.
A good argument this is againſt perſecution for conſcience-ſake : con-
ſcience is accountable to God only ; and people muſt be perſuaded to
God and their duty, not driven by force of arms. And ſo the weapons
of our warfare are mighty, or very powerful ; the evidence of truth is
convincing and cogent; this indeed is through God,' or owing to him,
becauſe they are his inſtitutions, and accompanied with his bleſfing,
which makes all oppoſition to fall before his vićtorious goſpel. Where
we may obſerve, [1..] What oppoſition is made againſt the goſpel, by
*: " . . . . . . . . ‘. . . . . . . ; ; : * * * *
A.D. 57. " . . . . . . . . i ; & . . . . tº ti" -
the powers of finand, Satan in the hearts, of men ignorance, prejudices,
beloved luſts, are Satan’s strong-holds in the ſoula of ſome ; wain imagi-
nations, carnal reaſonings, and high, thoughts, or, ºnceit...in
others, exalt themselves against the knowledge of God; by theſe ways the
Devil endeavours to keep men from faith and obedience to the goſpel,
and ſegures his poſſeſſion of the hearts of men, as his own houſe or pro-
perty.' But then obſerve, [2] The conqueſt which the word of God.
gains. Theſe ſtrong-holds are pulled down by the goſpel as the means,
through the grace and power of God accompanying it as the principal
efficient cauſe. Note, The converſion of the ſoul is the conqueſt of
Śātan in that ſoul. *
2. The apoſtle's power to punish offenders (and that in an extraordinary
manner) is aſſerted in v. 6. The apoſtle was a prime-miniſter in the
kingdom of Chriſt, and chief officer in his army, and had in readineſs, he
had power and authority at hand, to revenge all disobedience, to puniſh
offenders in a moſt exemplary and extraordinary manner. The apoſtle
ſpeaks not of personal revenge, but of puniſhing diſobedience to the goſ.
pel, and diſorderly walking among church-members, by inflićting church-
cenſures." Note, Though the apoſtle ſhewed meekneſs and gentleneſs,
yet he would not betray his authority; and therefore intimates, that.
when he would commend them whoſe obedience was fulfilled or mani-
feſted, others would fall under ſevere cenſures,
7. Do ye look on things after the outward appearance
If any man truſt to himſelf that he is Chriſt's, let him of
himſelf think this again, that, as he is Chriſt's, even ſo are
we Chriſt's. 8. For though I ſhould boaſt ſomewhat more
of our authority, which the Lord hath given us for edifica-
tion, and not for your deſtrućtion, I ſhould not be
aſhamed : 9. That I may not ſeem as if I would terrify
you by letters. 10. For his letters, ſay they, are weighty
and powerful ; but his bodily preſence is weak, and his
ſpeech contemptible. 11. Let ſuch a one think this, that,
ſuch as we are in word by letters, when we are abſent, ſuch
will we be alſo in deed when we are preſent.
• In theſe verſes the apoſtle proceeds to reaſon the caſe with the Corin-
thians, in oppoſition to thoſe who deſpiſed him, judged him, and ſpake
hardly of him. “ Do ye,” ſays he, “ look on things after the outward
appearance P v. 7. Is this a fit meaſure or rule to make an eſtimate of
things or perſons by, and to judge between me and my adverſaries 2"
In outward appearance, Paul was mean and deſpicable with ſome ; he
did not make a figure, as perhaps ſome of his competitors might do : but ||
this was a falſe rule to make a judgment by. It ſhould ſeem, that ſome
boaſted mighty things of themſelves, and made a fair ſhew ; but there
are often falſe appearances: a man may ſeem to be learned, who has not
learned Chriſt, and appear virtuous, who has not a principle of grace in
his heart. However, the apoſtle aſſerts two things of himſelf:
1. His relation to Chriſt; “If any man truſt to himſelf that he is
Chriſt’s, even ſo are we Chriſt’s,” v. 7. It ſhould ſeem by this, that
Paul’s adverſaries boaſted of their relation to Chriſt, as his miniſters and
ſervants. Now the apoſtle reaſons thus with the Corinthians; “Sup-
poſe it to be ſo, allowing what they ſay to be true, (and let us obſerve,
that in fair arguing, we ſhould allow all that may be reaſonably granted ;
and ſhould not think it impoſſible but thoſe who differ from us very
much, may yet belong to Chriſt, as well as we,) allowing them,” might
the apoſtle ſay, “what they boaſt of, yet they ought alſo to allow this
to us, that we also are Christ’s.” Note, (1.) We muſt not, by the moſt
charitable allowances we make to others who differ from us, cut our-
felves off from Chriſt, or deny our relation to him. For, (2.) There is
room in Chriſt for many ; and thoſe who differ much from one another,
may yet be one in him. It would help to heal the differences that are
among christians, if they would remember, that how confident ſoever we
may be that, we belong to Christ, yet, at the ſame time, we must allow
that they who differ from us, may belong to Christ too, and therefore
ſhould be treated accordingly. We must not think that we are the
people, and that none belong to Christ but we. This we may plead for
ourſelves, against thoſe who judge us and deſpiſe us, that, how weak
ſoever we are, yet, as they are Christ's, ſo are we ; we profeſs the same
Jaith, we walk by the same rule, we build upon the same foundation, and
hope for the same inheritance.
Il CQRINFHºflºxi,
The Apoſtle's Aſſertion of his Claims.
£º an apostle. This he had mentioned
befºš, (º) and now|hºſtells them that he might ſpeak of it again,
and, that with ſome ſort ºf|boasting, ſeeing it was a truth, that the forá.
had giván #to him, and it was more than his adverſaries could justly pre-
tend to. It was certainly what he ſhould not be ashamed of; p. 8." Öon.
cerning which obſerve, . : - ; ----. .
, (1.) The nature of his authority ; it was for edification, and not jor
destruction. This indeed is the end of all authority, civil and ecclesiastical
and was the end of that extraordinary authority which the apostles had.
and of all church-diſcipline. f t * * º
(2.) The caution with which he ſpeaks of his authority, profeſſing
his deſign was not to terrify them with big words, nor by angry letters,
v. 9. Thus he ſeems to obviate an objection that might have been
formed against him, v. 10. But the apostle declares he did not intend to
frighten them who were obedient, nor did he write anything in his ſet.'
ters, that he was not able to make good by deeds, against the diſobe:
dient; and he would have his adverſaries know this, (v. 11.) that é'
would, by the exerciſe of his apostolical power committed to him, makč
. t ; ; ; ; ; ; ; ; ; ,
*
it appear to have a real efficacy.
12. For we dare not make ourſelves of the number, or
compare ourſelves with ſome that commend themſelves:
but they, meaſuring themſelves by themſelves, and com:
paring themſelves among themſelves, are not wiſe. 13.
|But we will not boaſt of things without our meaſure, but
according to the meaſure of the rule which God hath diſ.
tributed to us, a meaſure to reach even unto you. 14.
For we ſtretch not ourſelves beyond our meaſure, as though
we reached not unto you : for we are come as far as to.
you alſo in preaching the goſpel of Chriſt: 15. Not boaſt-
ing of things without our meaſure, that is, of other men's
labours; but having hope, when your faith is increaſed,
that we ſhall be enlarged by you according to our rulé
abundantly, 16. To preach the goſpel in the regions be:
yond you, and not to boaſt, in another man’s line of
| things made ready to our hand. 17. But he that glorieth,
let him glory in the Lord. 18. For not he that com-
mendeth himſelf is approved, but whom the Lord com-
mendeth. r - -
- yº
In theſe verſes, obſerve, • *
1. The apostle refuſes to justify himſelf, or to ačt by ſuch rules as the
falſe apostles did, v. 12. He plainly intimates that they took a wrong
method to commend themſelves, in “meaſuring themſelves by themſelves,
and comparing themſelves among themſelves, which was not wiſe.” They
were pleaſed, and did pride themſelves, in their own attainments, and
never confidered thoſe who far exceeded them in gifts and graces, in
power and authority ; and this made them haughty and inſolent. Note,
If we would compare ourſelves with others who excel us, this would be
a good method to keep us humble; we ſhould be pleaſed and thankful
for what we have of gifts or graces, but never pride ourſelves therein, as if
there were none to be compared with us, or that do excel us. The
apostle would not be of the number of ſuch vain men : let us reſolve that
we will not make ourſelves of that number. -
2. He fixes a better rule for his condućt ; namely, “not to boast of
things without his meaſure,” which was the meaſure God had distributed
to him, v. 13. His meaning is, either that he would not boast of more
gifts or graces, or power and authority, than God had really bestowed
on him ; or rather, that he would not ačt beyond his commiſſion as to
perſons or things, nor go beyond the line preſcribed to him ; which he
plainly intimates the falſe apostles did, while they boasted of other men's
labours. The apostle’s reſolution was, to keep within his own province,
and that compaſs of ground which God had marked out for him. His
commiſſion as an apostle was to preach the goſpel every where, eſpecially
among the Gentiles, and he was not confined to one place; yet he ob-
ſerved the directions of Providence, and the Holy Spirit, as to the par-
ticular places whither he went, or where he did abide.
3. He ačted according to this rule ; “We ſtretch not ourſelves be-
yond our meaſure,” v. 14, And particularly, he acted according to this
A. D. 57.
rule in preaching at Corinth, and in the exerciſe of his apoſtolical au-
thority there; for he came thither by divine direétion, and there he con-
verted many to chriſtianity; and therefore, in boasting of them as his
charge, he acted not contrary to his rule, he boaſted not of other men's
labours, v. 15. - . . . -
4. He declares his ſucceſs in obſerving this rule. . His hope was, that
their faith was increased, and that others beyond them, even in the re-
moter parts of Achaia, would embrace the goſpel alſo and in all this
he exceeded not his commiſſion, nor ačted in another man’s line.
5. He ſeems to check himſelf in this matter, as if he had ſpoken too
much in his own praiſe. The unjuſt accuſations and refleštions of his
enemies had made it needful he ſhould juſtify himſelf; and the wrong
methods they took, gave him good occaſion to mention the better rule
he had obſerved : yet he is afraid of boaſting, or taking any praiſe to him-
felf, and therefore he mentions two things which ought to be regarded :
(1.) “He that glorieth, ſhould glory in the Lord,” v. 17. If we
are able to fix good rules for our condućt, or ačt by them, or have any
good ſucceſs in ſo doing, the praiſe and glory of all are owing unto God.
Miniſters in particular muſt be careful not to glory in their performance,
but muſt give God the glory of their work, and the ſucceſs thereof.
(2.) “ Not he that commendeth himſelf is approved, but whom the
Lörd commendeth,” v. 18. Of all flattery, ſelf-flattery is the worſt ;
and ſelf-applauſe is ſeldom any better than ſelf-flattery and ſelf-deceit ;
at the beſt, ſelf-commendation is no praiſe; it is oftentimes as fooliſh ||
and vain as it is proud : therefore, inſtead of praiſing or commending
ourſelves, we ſhould ſtrive to approve ourſelves to God, and his appro-
bation will be our beſt commendation.
CHAP. XI.
In this chapter, the apostle goes on with his discourse, in opposition to the
Jalse apostles, who were very industrious to lessen his interest and repu-
tation among the Corinthians, and had prevailed too much by their in-
sinuations. I. He apologizes for going about to commend himſelf, and
gives the reaſon for what he did, v. 1...4. II. He mentions, in his
own neceſſary vindication, his equality with the other apostles, and with
the falſe apostles in this particular, of preaching the goſpel to the Corin-
thians freely, without wages, v. 5... 15. III. He makes another preface
do what he was about further to ſay in his own justification, v. 16...21.
And, IP. He gives a large account of his qualifications, labours, and
sufferings, in which he exceeded the falſe apostles, v. 22, to the end.
1. W W OULD to God ye could bear with me a little in
my folly : and indeed bear with me. 2. For I
am jealous over you with godly jealouſy : for I have eſ.
pouſed you to one huſband, that I may preſent you as a
chaſte virgin to Chriſt, 3. But I fear, left by any means,
as the ſerpent beguiled Eve through his ſubtlety, ſo your
minds ſhould be corrupted from the ſimplicity that is in
Chriſt. 4. For if he that cometh preacheth another
Jeſus, whom we have not preached, or if ye receive an-
other Spirit, which ye have not received, or another goſ.
pel, which ye have not accepted, ye might well bear with
him.
Here we may obſerve,
1. The apology the apoſtle makes for going about to commend him-
felf. He is loath to enter upon this ſubjećt of ſelf-commendation;
“Would to God ye could bear with me a little in my folly,” v. 1. He
calls this folly, becauſe too often it is really no better; in his caſe it was
neceſſary ; yet, ſeeing others might apprehend it to be folly in him, he
deſires them to bear with it. Note, As much againſt the grain as it is
with a proud man to acknowledge his infirmities, ſo much is it againſt
the grain with a humble man to ſpeak in his own praiſe. It is no plea-
fure to a good man to ſpeak well of himſelf, yet in ſome caſes it is law.
ful, when it is for the advantage of others, or for our own neceſſary win-
dication ; as thus it was here. For,
2. We have the reaſons for what the apoſtle did ; namely,
(1.) To preſerve the Corinthians from being corrupted by the infinua-
tions of the falſe apoſtles, v. 2, 3. He tells them, “he was jealous over
them with godly jealouſy;” he was afraid left their faith ſhould be
II coRINTHIANS, XI.
The Apoſtle's Aſſertion of his, Claims,
weakened by hearkening to ſuch ſuggeſtions as tended to leſſen their re-
gard to his miniſtry, by which they were brought to the chriſtian faith.
He had espoused them to one huſband, converted them to chriſtianity ;
(and the converſion of a ſoul is its marriage to the Lord Jeſus º and he
was deſirous to present them as a chaste virgin, pure and ſpotleſs, and
faithful, not having their minds corrupted with falſe doćtrines, by! falſe
teachers ; ſo as Eve was beguiled by the subtlety of the serpent. This
godly jealouſy in the apoſtle was a mixture of love and fear ; and faith-
É. miniſters cannot but be afraid and concerned for their people, left
they ſhould loſe that which they have received, and turn from what they
have embraced, eſpecially when deceivers are gone abroad, or have crept in
among them. . . - º - - -
(2) To vindicate himſelf againſt the falſe apoſtles; foraſmuch as they
could not pretend they had another Jeſus, or another Spirit, or another
goſpel, to preach to them, v. 4. If this had been the caſe, there would
have been ſome colour of reaſon to bear with them, or to hearken to them.
But ſeeing there is but one Jeſus, one Spirit, and one goſpel, that is, or at
leaſt that ought to be, preached to them, and received by them ; what
reaſon could there be why the Corinthians ſhould be prejudiced againſt
him who firſt converted them to the faith, by the artifices of any adver-
ſary It was a juſt occaſion of jealouſy, that ſuch perſons deſigned to
preach another Jeſus, another Spirit, and another goſpel. -
5. For I ſuppoſe I was not a whit behind the very chief.
eſtapoſtles. 6. But though I be rude in ſpeech, yet not in
| knowledge; but we have been thoroughly made manifeſt
|
among you in all things. 7. Have I committed an offence
in abaſing myſelf that ye might be exalted, becauſe I have
preached to you the goſpel of God freely ; 8. I robbed
other churches, taking wages of them, to do you ſervice.
9. And when I was preſent with you, and wanted, I was
chargeable to no man : for that which was lacking to me,
the brethren which came from Macedonia ſupplied: and
in all things I have kept myſelf from being burthenſome
unto you, and ſo will l keep myself, 10. As the truth of
Chriſt is in me, no man ſhall ſtop me of this boaſting in
the regions of Achaia. 11. Wherefore ? Becauſe I love
you not ? God knoweth. 12. But what I do, that I will
do, that I may cut off occaſion from them who deſire oc-
caſion; that wherein they glory, they may be found even
as we, 13, For ſuch are falſe apoſtles, deceitful workers,
transforming themſelves into the apoſtles of Chriſt. 14.
And no marvel ; for Satan himſelf is transformed into an
angel of light, 15. Therefore it is no great thing if his
miniſters alſo be transformed as the miniſters of righteouſ.
neſs; whoſe end ſhall be according to their works. *
After the foregoing preface to what he was about to ſay, the apoſtle
in theſe verſes mentions,
1. His equality with the other apostles—that “he was not a whit
behind the very chiefeſt of the apoſtles,” v. 5. This he expreſſes very
modeſtly ; I suppose ſo ; he might have ſpoken very poſitively. The
apostleship, as an office, was equal in all the apoſtles; but the apostles,
like other chriſtians, differed one from another. Theſe stars differed one
Jrom another in glory, and Paul was indeed of the firſt magnitude; yet
he ſpeaks modeſtly of himſelf, and humbly owns his perſonal infirmity,
that he was rude in speech, had not ſuch a graceful delivery as ſome
others might have. Some think that he was a man of a very low ſtature,
and that his voice was proportionably ſmall ; others think that he might
have had ſome impediment in his ſpeech, perhaps a ſtammering tongue.
However, he was not rude in knowledge; he was not unacquainted
with the beſt rules of oratory and art of perſuaſion, much leſs was he ig-
norant of the myſteries of the kingdom of heaven, as had been thoroughly
manifested among them.
2. His equality with the false apostles in this particular—the preaching
the goſpel unto them freely, without wages. This the apoſtle largely
| inſiſts on, and ſhews that as they could not but own him to be a miniſter
| them.
of Chriſt, ſo they ought to acknowledge he had been a good friend to
Foro -
A, D, 57. .
The Apoſtle's Aſſertion of his Claims.
II CORINTHIANs, XI.
(1.) He had preached the goſpel to them freely, v. 7...10. He had
proved at large, in his former epiſtle to them, the lawfulneſs of miniſters
receiving maintenance from the people, and the duty of the people to
give them an honourable maintenance; and here he ſays he himſelf had
taken wages of other churches, (v. 8,) ſo that he had a right to have
aſked and received from them : yet he waved his right, and choſe rather
to abase himself, by working with his hands in the trade of tent-making
to maintain himſelf, than be šurthenſome to them, that they might be ex-
alted, or encouraged to receive the goſpel, which they had ſo cheap ;
yea, he choſe rather to be ſupplied from Macedonia than to be charge-
able unto them. - -
(2.) He informs them of the reaſon of this his condućt among them.
And negatively, it was not becauſe he did not love them, (v. 11.) or was
tim willing to receive tokens of their love; for love and friendſhip are ma-
nifeſted by mutual giving and receiving. But positively; it was to avoid
offence, that “he might cut off occaſion from them that defired occa-
fion.” He would not give occaſion for any to accuſe him of worldly
deſigns in preaching the goſpel, or that he intended to make a trade of
it, to enrich himſelf; and that others who oppoſed him at Corinth,
might not in this reſpect gain an advantage againſt him : that wherein
they gloried, as to this matter, they might be found even as he, v. 12. It
is not improbable to ſuppoſe that the chief of the falſe teachers at Co-
rinth, or ſome among them, were rich, and taught (or deceived) the
people freely, and might accuſe the apoſtle or his fellow-labourers as
mercenary men, who received hire or wages, and therefore the apoſtle
kept to his reſolution not to be chargeable to any of the Corinthians.
3. The falſe apoſtles are charged as deceitful workers ; (v. 13.) and
that upon this account, becauſe they would transform themselves into the
likeneſs of the apoſtles of Chriſt, and though they were the ministers of
Satan, would ſeem to be the ministers of righteousness. They would be
as induſtrious and as generous in promoting error as the apoſtles were in
preaching truth ; they would endeavour as much to undermine the king-
dom of Chriſt as the apoſtle did to eſtabliſh it. There were counterfeit
prophets under the Old Teſtament, who wore the garb, and learned the
language, of the prophets of the Lord. So there were counterfeit
apostles under the New Teſtament, who feemed in many reſpects like
the true apoſtles of Chriſt. And no marvel; (ſays the apostle ;) hy-
pocriſy is a thing not to be much wondered at in this world, eſpecially
when we confider the great influence Satan has upon the minds of many,
who “ rules in the hearts of the children of diſobedience.” As he can
turn himſelf into any ſhape, and put on almost any form, and look ſome-
times like an angel of light, in order to promote his kingdom of darkneſs,
ſo he will teach his ministers and instruments to do the fame. But it
follows, Their end is according to their works; (v. 15.) the end will diſ-
eover them to be deceitful workers, and their work will end in ruin and
destruction. -
16. I ſay again, Let no man think me a fool; if other.
wiſe, yet as a fool receive me, that I may boaſt myſelf a
little. 17. That which I ſpeak, I ſpeak it not after the
Lord, but as it were fooliſhly, in this confidence of boaſt-
ing. 18. Seeing that many glory after the fleſh, I will
glory alſo. 19. For ye ſuffer fools gladly, ſeeing ye your-
ſelves are wiſe. 20. For ye ſuffer, if a man bring you
into bondage, if a man devour you, if a man take of you,
if a man exalt himſelf, if a man ſmite you on the face. 21.
1 ſpeak as concerning reproach, as though we had been
weak. Howbeit, whereinſoever any is bold, (I ſpeak fool-
iſhly,) I am bold alſo.
Here we have a further excuſe, that the apoſtle makes for what he
was about to ſay in his own vindication. -
1. He would not have them think he was guilty of folly, in ſaying
what he ſaid to vindicate himſelf; Let no man think me a fool, v. 16.
Ordinarily indeed, it is unbecoming a wiſe man to be much and often
fpeaking in his own praiſe; boaſting of ourſelves is uſually not only a
ſign of a proud mind, but a mark of folly alſo ; however, ſays the apoſ-
tle, yet as a fool receive me; if ye do count it folly in me to boast a little,
yet give due regard to what I ſhall ſay. .."
2. He mentions a caution, to prevent the abuſe of what he ſhould ſay,
telling them that what he ſpake, he did not speak after the Lord, v.17.
VOL. W. No. 100.
He would not have them think that boaſting of ourſelves, or glorying
in what we have, is a thing commanded by the Lord in general unto
chriſtians, nor yet that this is always neceſſary in our own vindication ;
though it may be lawfully uſed, but not contrary to the Lord, when,
ſtrićtly ſpeaking, it is not after the Lord. It is the duty and pračtice
of chriſtians, in obedience to the command and example of the Lord, ra-
ther to humble and abaſe themſelves; yet prudence muſt direét in what
circumſtances it is needful to do that which we may do lawfully, even
ſpeak of what God has wrought for us, and in us, and by us too.
3. He gives a good reaſon why they ſhould ſuffer him to boast a little;
namely, becauſe they ſuffered others to do ſo, who had leſs reaſon. See-
ing many glory after the flesh, of carnal privileges, or outward advan-
tages and attainments, I will glory also, v. 18. But he would not glory
in those things, though he had as much or more reaſon than others to do
ſo. But he gloried in his infirmities, as he tells them afterward. The
Corinthians thought themselves wise, and might think it an instance of
wiſdom, to bear with the weakneſs of others, and therefore ſuffered
others to do what might ſeem folly ; therefore the apostle would have
them bear with him. Or theſe words, “Ye ſuffer fools gladly, ſeeing
ye yourſelves are wiſe,” (v. 19.) may be ironical, and then the meaning
is this, “Notwithstanding all your wiſdom, ye willingly ſuffer yourſelves
to be brought into bondage under the Jewiſh yoke, or ſuffer others to
tyrannize over you ; nay, to devour you, or make a prey of you, and take
of you hire for their own advantage, and to exalt themselves above you,
and lord it over you ; nay, even to smile you on the face, or impoſe upon
you to your very faces, (v. 20.) upbraiding you while they reproach me,
as if ye had been very weak in ſhewing regard to me,” v. 21. Seeing
this was the caſe, that the Corinthians, or ſome among them, could ſo
eaſily bear all this from the falſe apostles, it was reaſonable for the
apostle to deſire, and expect, they ſhould bear with what might ſeem to
them an indiſcretion in him, ſeeing the circumstances of the caſe were
ſuch as made it needful, that whereinsoever any were bold, he ſhould be
bold also, v, 21. -
22. Are they Hebrews? So am I. Are they Iſraelites ?
So am I. Are they the ſeed of Abraham: So am I. 23.
Are they miniſters of Chriſt ; (I ſpeak as a fool.) I am
more ; in labours more abundant, in ſtripes above meaſure,
in priſons more frequent, in deaths oft. 24. Of the Jews
five times received I forty ſtripes ſave one. , 25. Thrice
was I beaten with rods, once was I ſtoned, thrice I ſuffered
ſhipwreck; a night and a day I have been in the deep ;
26. In journeyings often, in pearls of waters, in perils of
robbers, in perils by mine own countrymen, in perils by
the heathen, in perils in the city, in perils in the wilder-
neſs, in perils in the ſea, in perils among falſe brethren ;
27. In wearineſs and painfulneſs, in watchings often, in
hunger and thirſt, in faſtings often, in cold and nakedneſs. . .
28. Beſide thoſe things that are without, that which
cometh upon me daily, the care of all the churches. 29.
Who is weak, and I am not weak 2 Who is offended, and
I burn not? 30. If I muſt needs glory, I will glory of the
things which concern mine infirmities. , 31. The God
and Father of our Lord Jeſus Chriſt, which is bleſſed for
32. In Damaſcus the
evermore, knoweth that I lie not, tº ,
governor under Aretas the king kept the city of the Da-
maſcenes with a garriſon, deſirous to apprehend me : 33.
And through a window in a baſket was I let down by the
wall, and eſcaped his hands. -
Here the apoſtle gives a large account of his own qualifications, la-
bours, and ſufferings; (not out of pride or vain-glory, but to the honour
of God, who had enabled him to do and ſuffer ſo much for the cauſe of
Chriſt;) and wherein he excelled the falſe apoſtles, that would leſſen his
charaćtér and uſefulneſs among the Corinthians. Obſerve,
I. He mentions the privileges of his birth, (v. 22.) which were equal
to any they could pretend to ; he was a Hebrew of the Hebrews; of a
family among the Jews, that never intermarried with the Gentiles. He
5 E.
A. D.37.
was alſo an Iſraelite, and could boaſt of his being deſcended from the
beloved Jacob as well as they ; and was alſo of the ſeed of Abraham,
and not of the proſelytes. It ſhould ſeem from hence, that the falſe
apoſtles were of the Jewiſh race, who gave diſturbance to the Gentile |
converts. . -
II. He makes mention alſo of his apostleship ; that he was more than
an ordinary miniſter of Chriſt, v. 23. God had counted him faithful,
and had put him into the miniſtry: he had been a uſeful miniſter of
Chriſt unto them ; they had found full proofs of his miniſtry; “Are
they miniſters of Chriſt I am more ſo.” * -
III. He chiefly infiſts upon this, that he had been an extraordinary
Jufferer for Chriſt ; and this was what he gloried in, or rather he gloried
in the grace of God that had enabled him to be more abundant in la-
bours, and to endure very great ſufferings, ſuch as stripes above meaſure,
jrequent impriſonments, and often the dangers of death, v. 23. Note,
When the apoſtle would prove himſelf an extraordinary miniſter, he
proves that he had been an extraordinary ſufferer: , Paul was the apoſtle
of the Gentiles, and for that reaſon was hated of the Jews; they did all
they could againſt him; and among the Gentiles alſo he met with hard
uſage. Bonds and impriſonments were familiar to him ; never was the
moſt notorious malefactor more frequently in the hands of public juſtice,
than Paul was for righteouſneſs-ſake. The jail and the whipping-poſt,
and all other hard uſages of thoſe who are accounted the worſt of men,
were what he was accuſtomed to. As to the Jews, whenever he fell into
their hands, they never ſpared him. Five times he fell under their laſh,
and received forty ſtripes ſave one, v. 24. Forty ſtripes was the utmoſt
their law allowed ; (Deut. 25. 3.) but it was uſual with them, that
they might not exceed, to abate one at leaſt of that number. And to
have the abatement of one only, was all the favour that ever Paul received
from them. The Gentiles were not tied up to that moderation, and
among them he was thrice beaten with rods, of which we may ſuppoſe
once was at Philippi, A&ts 16. 22. Once he was stoned in a popular
tumult, and was taken up for dead, Aćts 14. 19. He ſays, that thrice
he ſuffered ſhipwreck; and we may believe him, though the ſacred hiſtory
gives a relation but of one. A night and a day he had been in the deep,
(v. 25.) in ſome deep dungeon or other, ſhut up as a priſoner.
Thus he was all his days a conſtant confeſſor; perhaps ſcarcely a year
of his life, after his converſion, paſſed without ſuffering ſome hardſhip or
other for his religion : yet this was not all, for wherever he went, he
went in perils; he was expoſed to perils of all ſorts. If he journeyed
fome ſort ; the Jews, his own countrymen, ſought to kill him, or do him
a miſchief; the heathen, to whom he was ſent, were not more kind to
him, for among them he was in peril. If he was in the city, or in the
wilderneſs, ſtill he was in peril. He was in peril not only among avowed
enemies, but among them alſo who called themſelves brethren, but were
Jalſe brethren, v. 26. -
Befide all this, he had great wearineſs and painfulneſs in his miniſterial
labours, and theſe are things that will come into account ſhortly, and
people will be reckoned with for all the care and pains of their miniſters
concerning them. Paul was a ſtranger to wealth and plenty, power and
pleaſure, preferment and eaſe; he was in watchings often, and expoſed to
hunger and thirst ; in fastings often, it may be out of neceſſity; and en-
dured cold and nakedneſs, v. 27. Thus was he, who was one of the
greateſt bleſfings of the age, uſed as if he had been the burthen of the
earth, and the plague of his generation. And yet this is not all ; for,
as an apoſtle, the care of all the churches lay on him, v. 28. He men-
tions this laſt, as if this lay the heavieſt upon him, and as if he could
better bear all the perſecutions of his enemies than the ſcandals that were
to be found in the churches he had the overfight of. “Who is weak,
and I am not weak 2 Who is offended, and I burn not ?” v. 29. There
was not a weak chriſtian, who he did not ſympathize with ; nor any one
ſcandalized, but he was affected therewith. See what little reaſon we have
to be in love with the pomp and plenty of this world, when this bleſſed
apoſtle, one of the beſt of men that ever lived; excepting Jeſus Chriſt, felt
fo much hardſhip in it. Nor was he aſhamed of all this, but, on the con-
trary, it was what he accounted his honour; and therefore, much againſt
the grain as it was with him to glory, yet, ſays he, if I must needs glory,
if my adverſaries will oblige me to it in my own neceſſary vindication,
I will glory in theſe my infirmities, v. 30. Note, Sufferings for righte-
ouſneſs-fake will, the moſt of any thing, redound to our honour.
In the two laſt verſes, he mentions one particular part of his ſufferings
out of its place, as if he had forgotten it before, or becauſe the deliver-
ance God wrought for him was moſt remarkable; namely, the danger
/
II CORINTHIANS, XII.
- The Apoſtle's Rapture.
| he was in at Damaſcus, ſoon after he was converted, and not ſettled in
chriſtianity, at leaſt in the miniſtry and apoſtleſhip. This is recorded,
Aćts 9. 24, 25. This was his firſt great danger and difficulty, and, the
reſt of his life was of a piece with that. And it is obſervable, that, leſt
it ſhould be thought he ſpake more than was true, the apoſtle confirms
this narrative with a ſolemn oath, or appeal to the omniſcience of
God, v. 31. It is a great comfort to a good man, that “the God and
Father of our Lord Jeſus Chriſt,” who is an omniſcient God, knows
the truth of all he ſays, and knows all he does, and all he ſuffers for his
ſake. - * -
CHAP. XII.
In this chapter, the apostle proceeds in maintaining the honour of his apos-
t!eship. He magnified his office, when there were those who vilified it.
What he says in his own praise, was only in his own justification, dhd the
necessary defence of the honour of his ministry, the preservation of which
was necessary to the success thereof. First, He makes mention of the
favour God had shewn him, the honour done him, the methods God took
to keep him humble, and the use he made of this dispensation, v. 1...10.
Then he addresses himself to the Corinthians, blaming them for what was
Jaulty among them, and giving a large account of his behaviour, and
kind intentions toward them, v. 11, to the end. -
1. IT is not expedient for me doubtleſs to glory: I will
come to viſions and revelations of the Lord. 2. I
knew a man in Chriſt above fourteen years ago, (whether
in the body, I cannot tell; or whether out of the body,
| will not glory, but in mine infirmities. -
would defire to glory, I ſhall not be a fool; for 1 will ſay
I cannot tell, God knoweth,) ſuch a one caught up to the
third heaven. 3. And I knew ſuch a man, (whether in
the body, or out of the body, I cannot tell: God know-
eth; ) 4. How that he was caught up into paradiſe, and
| heard unſpeakable words, which it is not lawful for a man
to utter. 5. Of ſuch a one will I glory: yet of myſelf I
6. For though I
the truth: but now I forbear, left any man ſhould think
-- g * - of me above that which he ſeeth me to be, or that he hear-
by land, or voyaged by ſea, he was in perils of robbers, or enemies of | eth of me.
through the abundance of the revelations, there was given
to me a thorn in the fleſh, the meſſenger of Satan to buffet
| me, left I ſhould be exalted above meaſure.
thing I beſought the Lord thrice, that it might depart
from me. 9. And he ſaid unto me, My grace is ſufficient
7. And left I ſhould be exalted above meaſure
8. For this
for thee: for my ſtrength is made perfeót in weakneſs.
Moſt gladly therefore will I rather glory in my infirmities,
that the power of Chriſt may reſt upon me. 10. There-
fore I take pleaſure in infirmities, in reproaches, in neceſ.
| fities, in perſecutions, in diſtreſſes, for Chriſt's ſake: for
when I am weak, then am I ſtrong.
Here we may obſerve, -
I. The narrative the apoſtle gives of the favours God had ſhewn him,
and the honour he had done him; for doubtleſs he is the man in Chriſt,
of whom he ſpeaks. Concerning this we may take notice,
1. Of the honour itſelf which was done to the apoſtle, he was caught
up into the third heaven, v. 2. When this was, we cannot ſay, whether
it was during thoſe three days that he lay without fight at his conver-
fion, or at ſome other time afterward ; much leſs can we pretend to ſay
| how this was, whether by a ſeparation of his ſoul from his body, or by
an extraordinary tranſport in the depth of contemplation. It would be
preſumption for us to determine, if not alſo to inquire into, this matter ;
ſeeing the apoſtle himſelf ſays, “Whether in the body or out of the
body, he could not tell.” It was certainly a very extraordinary honour
done him : in ſome ſenſe he was caught up into the third heaven, the hea-
ven of the bleſſed, above the aërial heaven, in which the fowls fly; above
the starry heaven, which is adorned with thoſe glorious orbs: it was into
the third heaven, where God moſt eminently manifeſts his glory. We
are not capable of knowing all, nor is it fit we ſhould know very much,
A.D. 57.
The Apoſtle's Affortion of his claims.
II CorINTHIANs, XII.
of the particulars of that glorious place and ſtate; it is our duty and in-
tereſt to give diligence to make ſure to ourſelves a manſion there ; and if |
that be cleared up to us, then we ſhould long to be removed thither, to
abide there for ever. - -
This third heaven is called paradiſe, (v. 4.) in alluſion to the earthly |
paradiſe, out of which Adam was driven for his trenſgreſſion; it is called
the paradiſe of God, (Rev. 2. 7.) ſignifying to us, that by Chriſt we
are reſtored to all the joys and honours we loſt by fin, yea to much bet-
ter. The apoſtle does not mention what he ſaw in the third heaven or
paradiſe, but tells us, that he heard unſpeakable words, ſuch as it is not
poſſible for a man to utter; ſuch are the ſublimity of the matter, and
our unacquaintedneſs with the language of the upper world : nor was it
lawful to utter thoſe words, becauſe, while we are here in this world, we
have a more ſure word of prophecy than ſuch viſions and revelations,
2 Pet. 1. 19. We read of the tongue of angels as well as of men, and
Paul knew as much of that as ever any man upon earth did, and yet pre-
ferred charity, that is, the ſincere love of God and our neighbour. This
account which the apoſtle gives us of his viſion, ſhould check our curious
deſires after forbidden knowledge, and teach us to improve the revelation
God has given us in his word. Paul himſelf, who had been in the third
heaven, did not publiſh to the would what he had heard there, but ad-
hered to the doćtrine of Chriſt : on that foundation the church is built,
and on that we muſt build our faith and hope.
2. The modeſt and humble manner in which the apoſtle mentions this
matter, is obſervable. One would be apt to think that one who had had
fuch viſions and revelations as theſe, ſhould have boaſted greatly of them;
but, ſays he, It is not expedient for me doubtless to glory, v. 1. He there-
fore did not mention this immediately, not till above fourteen years after,
v. 2. And then it is not without ſome reluétancy, as a thing which in
a manner he was forced to, by the neceſſity of the caſe. Again, he
ſpeaks of himſelf in the third perſon, and does not ſay, I am the man
who was thus honoured above other men. Again, his humility appears
by the check he ſeems to put upon himſelf, (v. 6.) which plainly ſhews
that he delighted not to dwell upon this theme. Thus was he, who
was not behind the chiefeſt of the apoſtles in dignity, very eminent for
his humility. Note, It is an excellent thing to have a lowly ſpirit in
the midſt of high advancements; and thoſe who abaſe themſelves, ſhall
be exalted.
II. The apoſtle gives an account of the methods God took to keep
him humble, and to prevent his being lifted up above meaſure; and this
he ſpeaks of, to balance the account that was given before of the viſions
and revelations he had had. Note, When God’s people communicate
their experiences, let them always remember to take notice of what God
has done to keep them humble, as well as what he has done in favour to
them, and for their advancement. Here obſerve,
1. The apoſtle was pained with a “ thorn in the fleſh, and buffeted
with a meſſenger of Satan,” v. 7. We are much in the dark what this
was, whether ſome great trouble, or ſome great temptation. Some think
it was an acute bodily pain or fickneſs; others think it was the indigni- ||
ties done him by the falſe apoſtles, and the oppoſition he met with from
them, particularly on the account of his ſpeech, which was contemptible.
However this was, God often brings this good out of evil, that the re-
proaches of our enemies help to hide pride from us ; and this is certain,
that what the apoſile calls a thorn in the flesh, was for a time very griev-
ous to him ; but the thorns Chriſt wore for us, and with which he was
crowned, ſanctify and make eaſy all the thorns in the fleſh we may at any
time be afflićted with ; for “he ſuffered, being tempted, that he might
be able to ſuccour them that are tempted.” Temptations to fin are
moſt grievous thorns; they are messengers of Satan to buffet us. In-
º it is a great grievance to a good man, to be ſo much as tempted to
1I] .
2. The deſign of this was to keep the apoſtle humble, lest he should
be eralled above meaſure, v. 7. Paul himſelf knew he “had not yet at-
tained, neither was already perfeót;” and yet he was in danger of being
lifted up with pride. If God love us, he will hide pride from us, and
keep us from being exalted above meaſure; and ſpiritual burthens are
ordered, to cure ſpiritual pride. This thorn in the fleſh is ſaid to be a
messenger of Satan, which he did not ſend with a good defign, but on
the contrary, with ill intentions, to diſcourage the apoſtle, (who had
been ſo highly favoured of God,) and hinder him in his work. But
God defigned this for good, and he over-ruled it for gº od, and made this
ineſſenger of Satan to be ſo far from being an hinderance, that it was a
help to the apoſtle. -
3. The apoſtle prayed earneſtly to God for the removal of this fore
| grievance. Note, Prayer is a ſalve for every ſore, a remedy for every
malady ; and when we are afflićted with thorns in the fleſh, we ſhould
give ourſelves to prayer. Thereforé we are ſometimes tempted, that we
may learn to pray. The apoſtle “befought the Lord thrice, that it
might depart from him,” v. 8. Note, Though afflićtions are ſent for
our ſpiritual benefit, yet, we may pray to God for the removal of them :
we ought indeed to deſire alſo, that they may reach the end for which
they are deſigned. The apoſtle prayed earneſtly, and repeated his re-
queſts ; he befought the Lord thrice, often. So that if an anſwer be
not given to the Jörſt prayer, nor to the ſecond, we muſt hold on, and
hold out, till we receive an anſwer. Chriſt himſelf prayed to his Father
thrice. As troubles are ſent, to teach us to pray, ſo they are continued,
to teach us to continue instant in prayer. . . . .
4. We have an account of the anſwer given to the apoſtle's prayer;
that, although the trouble was not removed, yet an equivalent ſhould
be granted; My grace is sufficient for thee. Note, (1.) Though God
accepted the prayer of faith, yet he does not always anſwer it in the
letter; as he ſometimee grants in wrath, ſo he ſometimes denies in love.
(2.) When God does not remove our troubles and temptations, yet, if
he gives us grace sufficient for us, we have no reaſon, to complain, or to
ſay that he deals ill by us. It is a great comfort to us, whatever:thorns
in the fleſh we are pained with, that God’s grace is ſufficient for us.
Grace fignifies two things: [1..] The good-will of God towards us, and
that is enough to enlighten and enliven us, ſufficient to ſtrengthen and
comfort us ; to ſupport our ſouls, and cheer up our ſpirits, in all afflic-
tions and diſtreſſes. [2] The good work of God in us, the .race we
receive from the fulneſs that is in Chriſt our Head ; and from him there
ſhall be communicated that which is ſuitable and ſeaſonable, and sufficient
for his members. Chriſt Jeſus underſtands our caſe, and knows our need,
and will proportion the remedy to our malady, and not only ſtrengthen
us, but glorify himself. “His ſtrength is made perfeót in our weakneſs.”
Thus his grace is manifeſted and magnified; he ordains his praiſe out of
the mouths of babes and ſucklings, . . . . . . . . .
II. Here is the uſe which the apoſtle makes of this diſpenſation; He
gloried in his infirmities, (v. 9.) and took pleaſire in them, v. 10. He
does not mean his sinful infirmities, (thoſe we have reaſon to be aſhamed
of and grieved at,) but he means his afflićtions, his “reproaches, neceſ-
fities, perſecutions, and diſtreſſes for Chriſt’s ſake,” v. 10. And the
reaſon of his glory and joy on account of theſe things, was this—They
were fair opportunities for Chriſt to manifeſt the power and ſufficiency
of his grace reſting upon him, by which he had ſo much experience of
the ſtrength of divine grace, that he could ſay, When I am weak, then an
Iſtrong. This is a chriſtian paradox: when we are weak in ourſelves,
then we are ſtrong in the grace of our Lord Jeſus Chriſt; when we ſee
ourſelves weak in ourſelves, then we go out of ourſelves to Chriſt, and
are qualified to receive ſtrength from him, and experience moſt of the
ſupplies of divine ſtrength and grace. t . . .
W .
11. I am become a fool in glorying; ye have compelled
me: for I ought to have been commended of you; for in
nothing am I behind the very chiefeſt apoſtles, though I
be nothing. 12. Truly the ſigns of an apoſtle were
wrought among you in all patience, in ſigns, and won-
ders, and mighty deeds. 13. For what is it wherein ye
were inferior to other churches, except it be that I myſelf
was not burthenſome to you? Forgive me this wrong.
14. Behold, the third time I am ready to come to you ;
and I will not be burthenſome to you ; for I ſeek not
your’s, but you : for the children ought not to lay up for
the parents, but the parents for the children. 15. And I
will very gladly ſpend and be ſpent for you; though the
more abundantly I love you, the leſs I be loved. 16. But
be it ſo, I did not burthen you : nevertheleſs, being crafty,
1 caught you with guile. 17. Did I make a gain of you
by any of them whom I ſent unto you ? 18. I deſired
Titus, and with him I ſent a brother. Did Titus make a
gain of you ? Walked we not in the ſame ſpirit Walked
we not in the ſame ſteps ? 19. Again, think ye that we
excuſe ourſelves unto you ? We ſpeak before God in
Chriſt: but we do all things, dearly beloved, for your edi.
fying. 20. For I fear, left, when I come, I ſhall not find
you ſuch as I would, and that I ſhall be found unto you
fuch as ye would not : left there be debates, envyings,
wraths, ſtrifes, backbitings, whiſperings, ſwellings, tu-
mults: 21. And left, when I come again, my God will
humble me among you, and that I ſhall bewail many who
have ſinned already, and have not repented of the unclean-
neſs and fornication and laſciviouſneſs which they have
committed. -
In theſe verſes the apoſtle addreſſes himſelf to the Corinthians, two
ways. -
• I. He blames them for what was faulty in them ; that they had not
ſtood up in his defence as they ought to have done, and ſo made it the
more needful for him to inſiſt ſo much on his own vindication. They in
a manner compelled him to commend himſelf, who ought to have been com-
"mended of them, v. 11. And had they, or ſome among them, not failed
on their part, it would have been leſs needful for him to have ſaid ſo
much on his own behalf.
had good reaſon to ſpeak well of him, as being in nothing behind the very
chiefest apostles, becauſe he had given them full proof and evidence of his
apoſtleſhip; for “the figns of an apoſtle were wrought among them in
all patience, in figns, and wonders, and mighty deeds.” Note, 1. It is
a debt we owe to good men, to ſtand up in the defence of their reputa-
tion ; and we are under ſpecial obligations to thoſe we have received
benefit by, eſpecially ſpiritual benefit, to own them as inſtruments in
God’s hand of good to us, and to vindicate them when they are calum- ||
niated by others. 2. How much ſoever we are, or ought to be eſteemed
by others, we ought always to think humbly of ourſelves. See an ex-
ample of this in this great apoſtle, who thought himſelf to be nothing,
though in truth he was not behind the chiefeſt apoſtles. So far was he
from ſeeking praiſe from men, though he tells them their duty to vindi-
cate his reputation : ſo far was he from applauding himſelf, when he was
forced to infiſt upon his own neceſſary ſelf-defence,
II. He gives a large account of his behaviour and kind intentions to-
ward them ; in which we may obſerve the charaćters of a faithful miniſ-
ter of the goſpel.
1. He was not willing to be burthenſome to them, nor did he ſeek
their’s, but them. He ſays, º: 13.)
them for the time paſt, and tells them, (v. 14.) he would not be burthen-
ſome to them for the time to come, when he ſhould come to them : he
ſpared their purſes, and did not covet their money ; Iſèek not your’s, but
you. He ſought not to enrieh himſelf, but to ſave their ſouls: he did
not defire to make a property of them to himſelf, but to gain them over
to Chriſt, whoſe ſervant he was. Note, Thoſe who aim at clothing
themſelves with the fleece of the flock, and take no care of the ſheep,
are hirelings, and not good ſhepherds. g
2. He would gladly ſpend and be ſpent for them; (v. 15.) he was
willing to take pains and to fuffer loſs for their good. He would ſpend
his time, his parts, his ſtrength, his intereſt, his all, to do them ſervice;
may ſo ſpend as to be ſpent, and be like a candle, which conſumes itſelf,
to give light to others.
3. He did not abate in his love to them, notwithſtanding their unkind-
neſs and ingratitude to him; and therefore was contented and glad to take
pains with them ; though “the more abundantly he loved them, the leſs
he was loved,” v. 15. This is applicable to other relations : if others be
wanting in their duty to us, it does not follow therefore that we may
neglect our duty to them. *
4. He was careful not only that he himself ſhould not be burthenſome,
but that none he employed ſhould. This ſeems to be the meaning of
what we read, v. 16... 18. If it ſhould be objećted by any, that though
he did not himſelf burthen them, yet that he, being crafty, caught them
with guile, that is, he ſent thoſe among them who pillaged from them,
and afterward he ſhared with them in the profit; “This was not ſo,”
ſays the apoſtle; “I did not make a gain of you myſelf, nor by any of
them I ſent ; nor did Titus, nor any others. We walked by the ſame
Jpirit, and in the ſame ſteps.” They all agreed in this matter, to do
them all the good they could, without being burthenſome to them ; to
promote the goſpel among them, and make it as eaſy to them as poſſible.
Or, this may be read with an interrogation, as utterly diſclaiming any
guile in himſelf and others toward them.
He tells them further, that they in particular.
he had not been burthenſome to
IE CORINTHIANS, XII, XIII. The Apoſtle's Aſſertion of his Claims.
5. He was a man who did all things for edifying, v. 19. This was his
great aim and deſign, to do good, to lay the foundation well, and then
with care and diligence to build the ſuperſtrućture. *
6. He would not shrink from his duty, for fear of diſpleaſing them,
though he was ſo careful to make himſelf eaſy to them. Therefore he
was reſolved to be faithful in reproving fin, though he was therein found
to be ſuch as they would not, v. 20. The apoſtle here mentioned ſeveral,
fins that are too commonly found amotig profeſſors of religion, and are
very reprovable; “debates, envyings, wraths, ſtrifes, backbitings, whiſ-
perings, ſwellings, tumults :” and though thoſe who are guilty of theſe
ſins, can hardly bear to be rept oved for them, yet faithful ministers must
not fear offending the guilty by ſharp reproofs, as they are mediº in
public and in private. ; :
7. He was grieved at the apprehenſion that he ſhould find ſcandalous
fins among them, not duly repented of. This, he tells them, would be
the cauſe of great humiliation and lamentation. Note, (1.) The falls
and miſcarriages of profeſſors cannot but be a humbling conſideration to
a good miniſter; and God ſometimes takes this way to humble thoſe who,
might be under temptation to be lifted up ; “I fear left my God will
humble me among you.” (2.) We have reaſon to bewail thoſe who
fin, and do not repent ; to “bewail many that have finned, and have not
repented,” v. 21. If theſe have not, as yet, grace to mourn and lament
their own caſe, their caſe is the more lamentable ; and thoſe who love
God, and love them, ſhould mourn for them.
CHAP. XIII.
In this chapter, the apostle threatens to be severe against obstinate sinners,
and assigns the reason thereof; (v. 1...6.) then he makes a suitable
prayer to God on the behalf of the Corinthians, with the reasons inducing
him thereto ; (v. 7... 10.) and concludes his epistle with a valediction and
a benediction, v. 11...14.
1. HIS is the third time I am coming to you. In the
mouth of two or three witneſſes ſhall every word
be eſtabliſhed. 2. I told you before, and foretell you, as
if I were preſent, the ſecond time; and being abſent, now
I write to them who heretofore have finned, and to all
others, that, if I come again, I will not ſpare: 3. Since
ye ſeek a proof of Chriſt ſpeaking in me, which to you-
ward is not weak, but is mighty in you. 4. For though
he was crucified through weakneſs, yet he liveth by the
power of God. For we alſo are weak in him, but we
ſhall live with him by the pover of God toward you. 5.
Examine yourſelves, whether ye be in the faith; prove
your own ſelves. Know ye not your own ſelves, how
| that Jeſus Chriſt is in you, except ye be reprobates? 6.
But I truſt that ye ſhall know that we are not reprobates.
In theſe verſes, obſerve,
1. The apoſtle threatens to be ſevere againſt obſtinate finners when
he ſhould come to Corinth, having now ſent to them a firſt and ſecond
epiſtle, with proper admonitions and exhortations, in order to reform
what was amiſs among them. Concerning which we may notice,
(1.) The caution with, which he proceeded in his cenſures: he was
not haſty in uſing ſeverity, but gave a firſt and ſecond admonition. So
ſome underſtand his words, (v. 1.) “This is the third time I am coming
to you;” referring to his firſt and ſecond epiſtles, by which he admoniſhed
them, as if he were preſent with them, though in perſon he was absent,
v. 2. According to this interpretation, theſe two epiſtles are the wit-
neſſes he means in the firſt verſe, referring rather to the direction of our
Saviour, (Matth. 18. 16.) concerning the manner how chriſtians ſhould
deal with offenders before they proceed to extremity, than to the law of
Moſes, (Deut. 17.6-19. 5.) for the behaviour of judges in criminal
matters. We ſhould go, or ſend, to our brother, once and again, to tell
him of his fault. Thus the apoſtle had told theſe Corinthians before, in
his former epiſtle, and now he tells them, or “ writes to them who
heretofore had finned, and to all others,” giving warning unto all before
he came in perſon the third time, to exerciſe ſeverity againſt ſcandalous.
offenders. +
Others think that the apoſtle had defigned and prepared for his journey
A. D. $7. .
The Apoſtolic Benedićtion.
II CORINTHEANs, xiii.
to Corinth twice already, but was providentially hindered, and now in-
forms them of his intentions a third time to come to them. However
this be, it is obſervable, that he kept an account how often he endea-
voured, and what pains he took with theſe Corinthians for their good :
and we may be ſure that an account is kept in heaven, and we muſt be
reckoned with another day, for the helps we have had for our ſouls, and
how we have improved them. *
(2.) The threatening itſelf, That if (or when) he came again, (in
perſon) he would not ſpare obſtinate finners, and ſuch as were impenitent,
in their ſcandalous enormities. He had told them before, he feared God
would humble him among them, becauſe he ſhould find ſome who had fin-
ned and had not repented; and now he declares he would not ſpare ſuch,
but would inflićt church-cenſures upon them, which are thought to have
been accompanied in thoſe early times with viſible and extraordinary
tokens of divine diſpleaſure. Note, Though it is God’s gracious me.
thod to bear long with ſinners, yet he will not bear always; at length he
will come, and will not ſpare them who remain obſtinate and impenitent,
notwithſtanding all his methods to reclaim and reform them.
2. The apoſtle affigns a reaſon why he would be thus ſevere, namely,
for a proof of Christ speaking in him, which they sought after, v. 3. The
evidence of his apoſtleſhip was neceſſary for the credit, confirmation, and
fucceſs, of the goſpel he preached; and therefore ſuch as denied that,
were juſtly and ſeverely to be cenſured. It was the deſign of the falſe
teachers, to make the Corinthians call this matter into queſtion, of which
yet they had not weak, but ſtrong or mighty proofs, (v. 3.) notwith-
ſtanding the mean figure he made in the world, and the contempt which
by ſome was caſt upon him ; even as Chriſt himſelf was crucified through
weakneſs, or appeared in his crucifixion as a weak and contemptible per-
ſon, but liveth by the power of God, or in his reſurre&tion and life mani-
feſts his divine power, v. 4. So the apoſtles, how mean and contemptible
ſoever they appeared to the world, did yet, as inſtruments, manifeſt the
power of God, and particularly the power of his grace, in converting
the world to chriſtianity. And therefore, as a proof unto thoſe who
among the Corinthians ſought a proof of Chriſt’s ſpeaking in the apoſtle,
he puts them upon the proving their chriſtianity; (v. 5.) Examine your-
selves, &c. Hereby he intimates, that if they could prove their own
chriſtianity, this would be a proof of his apoſtleſhip; for if they were in
the faith, if Jeſus Chriſt was in them, this was a proof that Chriſt spake
in him, becauſe it was by his miniſtry they did believe. He had been
not only an inſtrućtor, but a father to them. He had begotten them
again by the goſpel of Chriſt. Now, it côuld not be imagined that a di-
vine power ſhould go along with his miniſtrations, if he had not his com-
miſfion from on high. If therefore they could prove themſelves not to
be reprobates, not to be rejećted of Chriſt, “he truſted they ſhould know
that he was not a reprobate,” (v. 6.) not diſowned by Chriſt.
What the apoſtle here ſays of the duty of the Corinthians to examine
themselves, &c. with the particular view already mentioned, is applicable
to the great duty of all who call themſelves chriſtians, to examine
themſelves concerning their ſpiritual ſtate. We ſhould examine whether
we be in the faith, becauſe it is a matter in which we may be eaſily de-
ceived, and wherein a deceit is highly dangerous ; we are therefore con-
cerned to prove our own ſelves, to put the queſtion to our own fouls,
whether Chriſt be in us, or not ; and Christ is in us, except we be repro-
bates : ſo that either we are true chriſtians, or we are great cheats; and
what a reproachful thing is it for a man not to know himſelf, nor to:
know his own mind
7. Now I pray to God that ye do no evil; not that we
ſhould appear approved, but that ye ſhould do that which
is honeſt, though we be as reprobates. 8. For we can do
nothing againſt the truth, but for the truth. 9. For we
are glad, when we are weak, and ye are ſtrong; and this
alſo we wiſh, even your perfeótion. 10. Therefore I write
theſe things being abſent, left, being preſent, I ſhould uſe
ſharpneſs, according to the power which the Lord hath
given me to edification, and not to deſtrućtion.
Here we have,.
I. The apoſtle’s prayer to God on the behalf of the Corinthians, that
they might do no evil, v. 7. This is the moſt deſirable thing we can
aſk of God, both for ourſelves and for our friends, to be kept from fin,
Vol. V. No. 101.
that we and they may do no evil; and it is moſt needful, that we often
pray to God for his grace to keep us, becauſe without that we cannot
keep ourſelves. We are more concerned to pray that we may not do
evil, than that we may not suffer evil. . . .
2. The reaſons why the apoſtle put up this prayer to God on behalf
of the Corinthians ; which reaſons have a ſpecial reference to their caſe,
and the ſubječt matter about which he was writing to them. Obſerve,
he tells them, • . -
(1.) It was not ſo much for his own perſonal reputation, as for the
honour of religion ; “Not that we should appear approved, but that ye
should do that which is honest, or decent, and for the credit of religion,
though we ſhould be reproached and vilified, and accounted as repro-
bates,” v. 7. Note, [1..] The great defire of faithful miniſters of the
goſpel, is, that the goſpel they preach may be honoured, however their
perſons may be vilified. [2] The beſt way to adorn our holy religion,
is, to do that which is honest, and of good report; to walk ſo as becomes
the goſpel of Chriſt. -
(2.) Another reaſon was this; that they might be free from all blame
and cenſure when he ſhould come to them. This is intimated in v. 8.
“We can do nothing againſt the truth, but for the truth.” If there-
fore they did not evil, nor act contrary to their profeſſion of the goſpel, ,
the apoſtle had no power or authority to puniſh them. He had ſaid be-
fore, (ch. 10.8.) and ſays here, (v. 10.) “The power which the Lord
has given me, was to edification, not to deſtrućtion.” So that although
the apoſtle had great powers committed to him for the credit and ad-
vancement of the goſpel, yet he could not do any thing to the diſparage-
ment of the truth, or the diſcouragement of them who obeyed it. He
could not, he would not, he dared not, he had no commiſſion to ačt againſt
the truth; and it is remarkable how the apoſtle did rejoice in this bleſſed
impotency. “We are glad,” ſays he, (v. 9.) “when we are weak, and
ge are strong ; that is, that we have no power to cenſure thoſe who are
ſtrong in faith, and fruitful in good works.” Some underſtand this
paſſage thus; “Though we are weak through perſecutions and con-
tempt, we bear it patiently, and alſo joyfully, while we ſee that ye are
ſtrong, that ye are proſperous in holineſs, and perſevering in well-doing.”
For, - -
(3.) He deſired their perfection, (v. 9.) that is, that they might be
fincere, and aim at perfeótion; (ſincerity is our goſpel-perfeótion ;) or
elſe he wiſhed there might be a thorough reformation among them. He
not only deſired that they might be kept from fin, but alſo that they
might grow in grace, and increaſe in holineſs, and that all that was amiſs
among them might be reëtified and reformed. This was the great end of
his writing this epiſtle, and that freedom he uſed with them by writing
these things, thoſe friendly admonitions and warnings, “being abſent,...,
that ſo, being preſent, he ſhould not uſe ſharpneſs,” (v. 10.) not proceed
to the utmoſt extremity in the exerciſe of the power which the Lord had
given him as an apoſtle, to revenge all disobedience, ch. 10.6. -
11. Finally, brethren, farewell. Be perfeót, be of good
comfort, be of one mind, live in peace; and the God of
love and peace ſhall be with you. 12. Greet one another
with a holy kiſs. 13. All the ſaints ſalute you. 14. The
grace of the Lord Jeſus Chriſt, and the love of God,
and the communion of the Holy Ghoſt, be with you all.
Amen.
Thus the apoſtle concludes this epiſtle, with, g
1. A valedićtion. He gives them a parting farewell, and takes his
leave of them for the preſent, with hearty good wiſhes for their ſpiritual
welfare. In order to which, -> - * *
(1.) He gives them ſeveral good exhortations. [1] To be perfect,
or to be knit together in love, which would tend greatly to their bene-
fit and advantage, as a church, or chriſtian ſociety. [2] To be of
good comfort under all the ſufferings and perſecutions they might endure
for the cauſe of Chriſt, or any calamities and diſappointments they might
meet with in the world. [3] To be of one mind, which would greatly
tend to their comfort ; for the more eaſy we are with our brethren, the
more eaſe we ſhall have in our own fouls. The apoſtle would have them,
as far as was poſſible, to be of the ſame opinion and judgment; how-
ever, if this could not be attained to, yet, [4] He exhorts them to live
in peace; that difference in opinion ſhould not cauſe an alienation of af.
fe&tions; that they ſhould be at * among themſelves.. He would
5 tº
A. D. 57.
have all the ſchiſms healed, that were among them ; that there ſhould
be no more contention and wrath found among them; to prevent which,
they ſhould avoid debates, envyings, backbitings, whisperings, and ſuch
like enemies to peace. * •
(2.) He encourages them with the promiſe of God’s preſence among
them; The God of love and peace shall be with you, v. II. Note, [1..]
God is the God of love and peace. He is the Author of peace, and
Lover of concord: he hath loved us, and is willing to be at peace with
us; he commands us to love him, and to be reconciled to him, and alſo
that we love one another, and be at peace among ourſelves. [2.] God
will be with them who live in love and peace. He will love them who
love peace; he will dwell with them here, and they ſhall dwell with him
for ever, Such ſhall have God’s gracious preſence here, and be admitted
to his glorious preſence hereafter. ... w
(3.) He gives directions to them to ſalute each other, and ſends kind
falutations to them from thoſe who were with him, v. 12, 13. He
would have them teſtify their affection to one another by the ſacred rite
of a kiſs of charity, which was then uſed, but has long been diſuſed, to
prevent all occaſions of wantonneſs and impurity, in the more declining
and degenerate ſtate of the church. s W
§ |
II coRINTHIANS, XIII.
The Apoſtolic Benedićtion,
2. The apoſtolical benedićtion; (v. 14.) “ The grace of the Lord
Jeſus Chriſt, and the love of God, and the communion of the Holy
Ghoſt, be with you all.” Thus the apoſtle concludes his epiſtle, and
thus it is uſual and proper to diſmiſs worſhipping aſſemblies. This
plainly proves the doćtrine of the goſpel, and is an acknowledgment,
that Father, Son, and Spirit, are three diſtinét Perſons, yet but one God;
and herein the same, that they are the Fountain of all bleſfings to men.
It likewife ſpeaks our duty, which is, to have an eye by faith to Father,
Son, and Holy Ghoſt ; to live in a continual regard to the three Perſons
in the Trinity, into whoſe name we were baptized, and in whoſe name we
are bleſſèd º -
This is a very ſolemn benedićtion, and we ſhould give all diligence to
inherit this bleſſing. The grace of Chriſt, the love of God, and the
communion (or communication) of the Holy Ghoſt: the grace of Chriſt
as Redeemer, the love of God who ſent the Redeemer, and all the com-
munications of this grace, and love, which come to us by the Holy
Ghoſt ; it is the communications of the Holy Ghoſt that qualify us for
an intereſt in the grace of Chriſt, and the love of God ; and we can de-
fire no more to make us happy than the grace of Chriſt, the love of God,
and the communion of the Holy Ghoſt. Amen. e
gººmsº
=
AN
E X P O S I T I O N,
WITH
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EP I s T L E O F ST. P. A U L
To THE
G. A. LATIANS.
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THIS epiſtle of Paul is direéted not to the church or churches of a fingle city, as ſome others are but of a country or province, for ſo Galatia
WaS.
It is very probable that theſe Galatians were firſt converted to the chriſtian faith by his miniſtry ; but if he was not the inſtrument of
planting, yet at leaſt he had been employed in watering theſe churches, as is evident from this epiſtle itſelf, and alſo from Aćis 18. 23. where we
find him going over all the country of Galatia and Phrygia in order, ſtrengthening all the diſciples. -
While he was with them, they had expreſſed the greateſt eſteem and affection both for his perſon and miniſtry; but he had not been long abſent
from them, before ſome judaizing teachers
of the one and of the other. -
got in among them, by whoſe arts and infinuations they were ſoon drawn into a meaner opinion both
That which theſe falſe teachers chiefly aimed at, was, to draw them off from the truth as it is in Jeſus, particularly in the great doćtrine of juſtifica-
tion, which they groſsly perverted, by aſſerting the neceſſity of joining the obſervation of the law of Moſes with faith in Chriſt, in order to it;
and the better to accompliſh this their defign, they did all they could to leſſen the charaćter and reputation of the apoſtle, and to raiſe up their
own on the ruins of his ; repreſenting him as one, who, if he was to be owned as an apoſtle, yet was much inferior to others, and particularly
who deſerved not ſuch a regard as Peter, James, and John, whoſe followers, it is likely, they pretended to be ; and in both theſe attempts they
had but too great ſucceſs.
This was the occaſion of
his writing this epiſtle; wherein he expreſſes his great concern, that they had ſuffered themſelves to be ſo ſoon turned
aſide from the faith of the goſpel ; vindicates his own chara&ter and authority as an apoſtle againſt the aſperſions of his enemies; ſhewing that his
miſfion and doćtrine were both divine, and that he was not, upon any account, behind the very chiefest of the apostles, 2 Cor. 11. 5. He then
ſets himſelf to aſſert and maintain the great goſpel-doctrine of juſtification by faith without the works of the law, and to obviate ſome difficulties
that might be apt to ariſe in their minds concerning it : and having eſtabliſhed this important doćtrine, he exhorts them to ſtand faſt in the liberty
wherewith Chriſt had made them free, cautions them againſt the abuſe of this liberty, gives them ſeveral very needful counſels and directions';
and then concludes the epiſtle with giving them the true charaćter of thoſe falſe teachers by whom they had been enſnared, and, on the contrary,
with his own temper and behaviour.
In all which, his great ſcope and deſign were, to recover thoſe who had been
might be wavering, and to confirm ſuch among them as had kept their integrity.
perverted, to ſettle thoſe who
A. ID. 56. . . \
The introdućtory Addreſs.
GALATIANS, I.,
CHAP. I. t
In this chapter, after the preface or introduction, (v. 1..5.) the apostle
severely reproves theſe churches for their defection from the faith ;
v. 6...9.) and then proves his own apostleship, which his enemies had
brought them to question ; I. From his end and deſign in preaching the
goſpel, v. 10. II. From his having received it by immediate revelation,
v. 11, 12. For the proof of which, he acquaints them, 1. What his
former conversation was, v. 13, 14. 2. How he was converted, and
called to the apostleship, v. 15, 16. 3. How he behaved himſelf after-
ward, v. 16, to the end.
1. Pºiº an apoſtle, (not of men, neither by man, but
by Jeſus Chriſt, and God the Father, who raiſed
him from the dead;) 2. And all the brethren which are
with me, unto the churches of Galatia: 3. Grace be to
you, and peace from God the Father, and from our Lord
Jeſus Chriſt, 4. Who gave himſelf for our ſins, that he
might deliver us from this preſent evil world, according to
the will of God and our Father: 5. To whom be glory
for ever and ever. Amen.
In theſe verſes we have the preface or introdućtion to the epiſtle;
where obſerve, , g
1. The perſon or perſons from whom this epiſtle is ſent—from Paul
an apostle, &c. and all the brethren that were with him. 1. The epiſtle is
ſent from Paul ; he only was the penman of it. And becauſe there
were ſome among the Galatians, who endeavoured to leſſen his chara&ter
and authority, in the very front of it he gives a general account, both of
his office, and of the manner in which he was called to it : which after-
ward, in this and the following chapter, he enlarges more upon. As to
his office, he was an apostle, he is not afi aid to ſtyle himſelf ſo, though
his enemies would ſcarcely allow him this title; and to let them ſee that
he did not aſſume this charaćter without juſt ground, he acquaints them
how he was called to this dignity and office, and aſſures them that his
commiſfion to it was wholly divine, for he was an apoſtle, not of man,
neither by man; he had not the common call of an ordinary miniſter, but
an extraordinary call from Heaven to his office; he never received his
qualification for it, nor his deſignation to it, by the mediation of men,
but had both the one and the other direétly from above ; for he was an
apoſtle by Jesus Christ, he had his inſtructions and commiſſion imme-
diately from him, and conſequently from God the Father, who was one
with him, in reſpect of his divine nature, and who had appointed him, as
Mediator, to be the Apoſtle and High Prieſt of our profeſſion, and as
ſuch to authorize others to this office. He adds, Who raised him from
the dead; both to acquaint us that herein God the Father gave a public
teſtimony to Chriſt’s being his Son and the promiſed Meſſiah ; and alſo,
that as his call to the apoſtleſhip was immediately from Chriſt, ſo it was
after his reſurre&tion from the dead, and when he was entered upon his
exalted ſtate: ſo that he had reaſon to look upon himſelf, not only as
ſtanding upon a level with the other apoſtles, but as in ſome ſort preferred
above them ; for whereas they were called by him when on earth, he had
his call from him when in heaven. Thus does the apoſtle, being con-
ſtrained to it by his adverſaries, magnify his office ; which ſhews that
though men ſhould by no means be proud of any authority they are poſ-
ſeſſed of, yet, at certain times and upon certain occaſions, it may become
needful to aſſert it. But, 2. He joins all the brethren that were with him,
in the inſcription of the epiſtle, and writes in their name as well as his
own. By the brethren that were with him, may be underſtood, either the
chriſtians in common of that place where he now was, or ſuch as were
employed as miniſters of the goſpel. Theſe, notwithſtanding his own
ſuperior charaćter and attainments, he is ready to own as his brethren ;
and though he only wrote the epiſtle, yet he joins them with himſelf in
the inſcription of it. Herein, as he ſhews his own great modeſty and hu-
mility, and how remote he was from an aſſuming temper, ſo he might do
this to diſpoſe theſe churches to a greater regard to what he wrote; fince
hereby it would appear that he had their concurrence with him in the
doćtrine which he had preached, and was now about to confirm, and that
it was no other than what was both publiſhed and profeſſed by others as
well as himſelf.
II. To whom this epiſtle is ſent—to the churches of Galatia. There
were ſeveral churches at that time in this country, and it ſhould ſeem that
all of them were more or leſs corrupted through the arts of thoſe ſeducers
who had crept in among them; and therefore Paul, on whom came daily
the care of all the churches, being deeply affected with their ſtate, and
concerned for their recovery to the faith, and eſtabliſhment in it, writes
this epiſtle to them; he direéts it to all of them, as being all more or leſs
concerned in the matter of it; and he gives them the name of churches,
though they had done enough to forfeit it; for corrupt churches are
never allowed to be churches : no doubt, there were ſome among them,
who ſtill continued in the faith, and he was not without hope that others
might be recovered to it. •
III. The apoſtolical benedićtion ; (v. 3.) Herein, the apoſtle, and
the brethren who were with him, wiſh theſe churches “grace and peace
from God the Father, and from the Lord Jeſus Chriſt.” This is the
uſual bleſſing wherewith he bleſſes the churches in the name of the Lord,
grace and peace. Grace includes God’s good-will towards us, and his
good work upon us; and peace implies in it all that inward comfort, or
outward proſperity, which is really needful for us; they come from God
the Father, as the Fountain, through Jesus Christ, as the Channel of
conveyance ; both theſe the apoſtle wiſhes for theſe chriſtians. But we
may obſerve, firſt grace, and then peace, for there can be no true peace
without grace. Having mentioned the Lord Jeſus Chriſt, he cannot
paſs without enlarging upon his love ; and therefore adds, (v. 4.) Who
gave himſelf for our fins, that he might deliver, &c. Jeſus Chriſt gave
himſelf for our fins, as a great Sacrifice to make atonement for us; this
the juſtice of God required, and this he freely ſubmitted to for our ſakes.
One great end hereof, was, to deliver us from this preſent evil world; not
only to redeem us from the wrath of God, and the curſe of the law, but
alſo to recover us from the corruption that is in the world through luſt,
and to reſcue us from the vicious pračtices and cuſtoms of it, unto which
we are naturally enſlaved; and poſſibly alſo to ſet us free from the Moſaic
conſtitution, for ſo 2129 of roy is uſed, 1 Cor. 2, 6, 8. From whence we
may note, 1. This preſent world is an evil world: it is become ſo by the
fin of man, and it is ſo on the account of the fin and ſorrow with which
it abounds, and the many ſnares and temptations to which we are ex-
poſed, as long as we continue in it. But, 2. Jeſus Chriſt has died to de-
liver us from this preſent evil world, not preſently to remove his people
out of it, but to reſcue them from the power of it, to keep them from
the evil of it, and in due time to poſſeſs them of another and better world.
This, the apoſtle informs us, he has done according to the will of God,
and our Father. In offering up himſelf a Sacrifice for this end and pur-
poſe, he aëted by the appointment of the Father, as well as with his own
free conſent; and therefore we have the greateſt reaſon to depend upon
the efficacy and acceptableneſs of what he has done and ſuffered for us ;
yea, from hence we have encouragement to look upon God as our Father,
for thus the apoſtle here repreſents him : as he is the Father of our
Lord Jeſus, ſo in and through him he is alſo the Father of all true be-
lievers; as our bleſſed Saviour himſelf acquaints us, (John 20. 17.)
when he tells his diſciples, that he was aſcending to his Father and their
Father. A
The apoſtle, having thus taken notice of the great love, where with
Chriſt hath loved us, concludes this preface with a ſolemn aſcription of
praiſe and glory to him ; (v. 5.) To whom be glory for ever and ever.
Amen. Intimating, that on this account he is juſtly entitled to our
higheſt eſteem and regard. Or this doxology may be conſidered as re-
ferring both to God the Father and our Lord Jeſus Chriſt, from whom
he had juſt before been wiſhing grace and peace. ...They are both the
proper objects of our worſhip and adoration, and all honour and glory
are perpetually due to them, both on the account of their own infinite
excellencies, and alſo on the account of the bleſfings we receive from them.
6. I marvel that ye are ſo ſoon removed from him that
called you into the grace of Chriſt unto another goſpel :
7. Which is not another; but there are ſome that trouble
you, and would pervert the goſpel of Chriſt. 8. But
though we, or an angel from heaven, preach any other
goſpel unto you than that which we have preached unto
you, let him be accurſed. 9. As we ſaid before, ſo ſay I
now again, If any man preach any other goſpel unto you
than that ye have received, let him be a curſe .
Here the apoſtle comes to the body of the epiſtle ; and he begins it
with a more general reproof of theſe churches for their unſteadineſs in the
A. D. 56.
faith, which he afterward, in ſome following parts of it, enlarges more
upon. Here we may obſerve, - -
I. How much he was concerned at their defection; I marvel, &c. It
at once filled him with the greateſt ſurpriſe and ſorrow. Their fin and
folly were, that they did not hold faſt the doćtrine of chriſtianity as it
had been preached to them, but ſuffered themſelves to be removed from
the purity and fimplicity of it. And there were ſeveral things by which
their defe&tion was greatly aggravated; as, l. That they were removed
from him that had called him ; not only from the apostle, who had been
the inſtrument of calling them into the fellowſhip of the goſpel, but from
God himſelf, by whoſe order and dire&tion the goſpel was preached to
them, and they invited to a participation of the privileges of it: ſo that
herein they had been guilty of a great abuſe of his kindneſs and mercy
toward them. 2. That they had been called into the grace of Christ.
As the goſpel which had been preached to them, was the moſt glorious
diſcovery of divine grace and mercy fm Chriſt Jeſus ; ſo thereby they had
been called to partake of the greateſt bleſfings and benefits, ſuch as juſti-
fication, and reconciliation with God here, and eternal life and happineſs
hereafter. Theſe our Lord Jeſus has purchaſed for us at the expenſe of
his precious blood, and freely beſtows upon all who fincerely accept of
him ; and therefore, in proportion to the greatneſs of the privilege they
enjoyed, ſuch were their fin and folly in deſerting it, and ſuffering them.
ſelves to be drawn off from the eſtabliſhed way of obtaining theſe bleſ-
fings. 3. That they were so soon removed. In a very little time they
.# that reliſh and that eſteem of this grace of Chriſt, which they ſeemed
to have, and too eaſily fell in with thoſe who taught juſtification by the
works of the law, as many did, who had been bred up in the opinions and
notions of the Phariſees, which they mingled with the doćtrine of Chriſt,
and ſo corrupted it ; and this, as it was an inſtance of their weakneſs, ſo
it was a further aggravation of their guilt. 4. That they were removed
to another goſpel, which yet was not another. Thus the apoſtle repre-
fents the doćtrine of theſe judaizing teachers ; he calls it another goſpel,
becauſe it opened a different way of juſtification and ſalvation from that
which was revealed in the goſpel, namely, by works, and not by faith in
Chriſt. And yet he adds, “Which is not another; you will find it to
be no goſpel at all; not really another goſpel, but the perverting of the
goſpel of Christ, and the overturning of the foundations of that ;” where-
by he intimates that they who go about to eſtabliſh any other way to
heaven than what the goſpel of Chriſt has revealed, are guilty of a groſs
perverſion of it, and in the iſſue will find themſelves wretchedly miſtaken.
Thus the apoſtle endeavours to impreſs upon theſe Galatians a due
ſenſe of their guilt in forſaking the goſpel-way of juſtification; and yet
at the ſame time he tempers his reproof with mildneſs and tenderneſs to-
ward them, and repreſents them as rather drawn into it by the arts and
induſtry of ſome that troubled them, than as coming into it of their own
accord; which, though it did not excuſe them, yet was ſome extennation
of their fault. And hereby he teaches us, that in reproving others, as
we ſhould be faithful, ſo we ſhould alſo be gentle, and endeavour to re-
store them in the spirit of meekneſs, ch. 6. 1.
II. How confident he was, that the goſpel he had preached to them,
was the only true goſpel : he was ſo fully perſuaded of this, that he pro-
nounces an anathema upon thoſe who pretended to preach any other
goſpel : . (v. 8.) and to let them ſee that this did not proceed from an
raſhneſs or intemperate zeal in him, he repeats it again, v. 9. This .#
not juſtify our thundering out anathemas againſt thoſe who differ from us
in leſſer things. It is only againſt thoſe who forge a new goſpel, who over-
turn the foundation of the covenant of grace, by ſetting up the works of
the law in the place of Chriſt’s righteouſneſs, and corrupting chriſtianity
with judaiſm, that Paul denounces this. He puts the caſe ; “Suppose
we ſhould preach any other goſpel; nay, ſuppoſe an angel from heaven.
ſhould :” not as if it were poſfible for an angel from heaven to be the
meſſenger of a lie; but it is expreſſed ſo, the more to ſtrengthen what
he was about to ſay, “If you have any other goſpel preached to you by
any other perſon, under our name, or under colour of having it from an
angel himſelf, you muſt conclude that you are impoſed upon ; and who-
ever preaches another goſpel, lays himſelf under a curſe, and is in danger
of laying you under it too.”
10. For do I now perſuade men, or God Or do I ſeek
to pleaſe men : For if I yet pleaſed men, I ſhould not be
the ſervant of Chriſt. 11. But I certify you, brethren,
that the goſpel which was preached of me is not after
II].2 Il.
GALATIANs, I.
and abode with him fifteen days.
apoſtles ſaw I none, ſave James the Lord’s brother. 20.
Now the things which I write unto you, behold, before
The Apoſtle's Integrity.
\
was I taught it, but by the revelation of Jeſus Chriſt.
13. For ye have heard of my converſation in time paſt
in the Jews' religion, how that beyond meaſure I per-
ſecuted the church of God, and waſted it :
|profited in the Jews’ religion above many my equals in
14. And
mine own nation, being more exceedingly zealous of the
traditions of my fathers. 15. But when it pleaſed God,
who ſeparated me from my mother's womb, and called
| me by his grace, 16. To reveal his Son in me, that I
might preach him among the heathen ; immediately Icon-
ferred not with fleſh and blood : 17. Neither went I up
to Jeruſalem to them who were apoſtles before me; but I
went into Arabia, and returned again unto Damaſcus. 18.
Then after three years I went up to Jeruſalem to ſee Peter,
19. But other of the
God, I lie not. 21. Afterward I came into the regions of
Syria and Cilicia; 22. And was unknown by face unto
the churches of Judea which were in Chriſt : 23. But
they had heard only, That he who perſecuted us in times
paſt, now preached the faith, which once he deſtroyed.
24. And they glorified God in me.
What Paul had ſaid more generally, in the preface of this epiſtle, he
now proceeds more particularly to cnlarge upon. There he had declared
himſelf to be an apostle of Christ ; and here he comes more direétly to
ſupport his claim to that chara&ter and office. There were ſome in the
churches of Galatia, who were prevailed with to call this into queſtion ;
for they who preached up the ceremonial law, did all they could to leſſen
Paul's reputation, who preached the pure goſpel of Chriſt to the Gen-
tiles ; and therefore he here ſets himſelf to prove the divinity both of his
miſſion and doctrine, that thereby he might wipe off the aſperſions which
his enemies had cast upon him, and recover theſe chriſtians into a better
opinion of the goſpel he had preached to them. This he gives ſufficient
evidence of, - -
I. From the ſcope and deſign of his ministry, which was not to per-
ſuade men, but God, &c. The meaning of this may be, either that in his
preaching the goſpel he did not ačt in obedience to men, but God, who
had called him to this work and office; or that his aim therein was to
bring perſons to the obedience, not of men, but of God. As he profeſſed
to ačt by a commiſſion from God; ſo that which he chiefly aimed at,
was, to promote his glory, by recovering finners into a state of ſubjec-
tion to him. And as this was the great end he was purſuing, fo, agree-
ably hereunto, he did not ſeek to pleaſe men. He did not, in his doćtrine.
accommodate himſelf to the humours of perſons, eithef to gain their af
himſelf to God,
corrupted, had diſcovered a very different temper ; they mixed works
ſection, or to avoid their reſentment ; but his great care was to approve
The judaizing teachers, by whom theſe churches were
with faith, and the law with the goſpel, only to pleaſe the Jews, whom
they were willing to court and keep in with, that they might eſcape
perſecution. But Paul was a man of another ſpirit; he was not ſo ſolicit-
ous to pleaſe them, or to mitigate their rage against him, as to alter the
doćtrine of Christ, either to gain their favour, or to avoid their fury.
And he gives this very good reaſon for it; that, “if he yet pleaſed men,
he ſhould not be the ſervant of Christ.” Theſe he knew were utterly
inconfiſtent, and that no man could ſerve two ſuch masters; and therefore,
though he would not needleſsly diſpleaſe any, yet he dares not allow
himſelf to gratify men at the expenſe of his faithfulneſs to Chriſt. Thus,
from the fincerity of his aims and intentions in the diſcharge of his office,
he proves that he was truly an apoſtle of Christ. And from this his
temper and behaviour we may note, 1. That the great end which miniſ-
ters of the goſpel ſhould aim at, is, to bring men to God. 2. That they
who are faithful, will not ſeek to pleaſe men, but to approve themſelves
i would approve themſelves faithful ſervants to Christ.
to God, 3. That they must not be ſolicitous to pleaſe men, if they
But if this ar-
gument ſhould not be thought ſufficient, he goes on to prove his apostle-
ſhip,
12. For I neither received it of man, neither
II. From the manner wherein he received the goſpel which he preached
A.D. 56.
The Apoſtle's Journey to Jeruſalem.
GALATIANS, II.
to them; concerning which he aſſures them, (v. 11, 12.) that he had it
not by information from others, but by revelation from heaven. One
thing peculiar in the charaćter of an apostle, was, that he had been called
to, and inſtructed for, this office immediately by Christ himſelf. And
this he here ſhews that he was by no means defe&tive in, whatever his
enemies might ſuggeſt to the contrary. Ordinary ministers, as they re-
ceive their call to preach the goſpel by the mediation of others, ſo it is
by means of the instruction and aſſiſtance of others that they are brought
to the knowledge of it. But Paul acquaints them, that he had his know-
ledge of the goſpel, as well as his authority to preach it, directly from the
Lord Jeſus: the goſpel which he preached, was not “ after man ; he
neither received it of man, nor was he taught it by man,” but by imme-
diate inſpiration, or revelation from Christ himſelf. This he was con-
cerned to make out, to prove himſelf an apostle : and to this purpoſe,
1. He tells them what his education was, and what, accordingly, his
converſation in time past had been, v. 13, 14. Particularly, he acquaints
them, that he had been brought up in the Jewiſh religion, and “ that he
had profited in it above many his equals of his own nation ; that he had
been exceedingly zealous of the traditions of the elders,” ſuch doćtrines
and customs as had been invented by their fathers, and conveyed down
from one generation to another; yea, to that degree, that, in his zeal
for them, “ he had beyond meaſure perſecuted the church of God, and
waſted it.” He lad not only been a reječter of the Chriſtian religion,
notwithſtanding the many evident proofs that were given of its divine
original; but he had been a perſecutor of it too, and had applied him-
ſelf with the utmoſt violence and rage to deſtroy the profeſſors of it.
This Paul often takes notice of, for the magnifying or that free and rich
grace, which had wrought ſo wonderful a change in him, whereby of ſo
great a finner he was made a ſincere penitent, and from a perſecutor was
become an apoſtle. And it was very fit to mention it here ; for from
l
hence it would appear, that he was not led to chriſtianity, as many others.
are, purely by education, fince he had been bred up in an enmity and op-
poſition to it; and they might reaſonably ſuppoſe, that it muſt be ſome-
thing very extraordinary, which had made ſo great a change in him,
which had conquered the prejudices of his education, and brought him
not only to profeſs, but to preach, that doćtrine, which he had before ſo
vehemently oppoſed. -
2. In how wonderful a manner he was turned from the error of his
ways, brought to the knowledge and faith of Chriſt, and appointed to
the office of an apoſtle, v. 15, 16. This was not done in an ordinary
way, or by ordinary means, but in an extraordinary manner; for, (1.)
God had ſeparated him hereunto from his mother’s womb ; the change
that was wrought in him, was in purſuance of a divine purpoſe concern-
ing him, whereby he was appointed to be a chriſtian and an apoſtle, be-
fore he came into the world, or had done either good or evil. (2.) He
was called by his grace. All who are ſavingly converted, are called by
the grace of God; their converſion is the effect of his good pleaſure con-
cerning them, and is effected by his power and grace in them. But there
was ſomething peculiar in the caſe of Paul, both in the ſuddenneſs
and in the greatneſs of the change wrought in him, and alſo in the manner
wherein it was effected, which was not by the mediation of others, as the
inſtruments of it, but by Chriſt’s perſonal appearance to him, and imme-
diate operation upon him, whereby it was rendered a more ſpecial and
extraordinary inſtance of divine power and favour. (3.) He had Chriſt
revealed in him. He was not only revealed to him, but in him. It will
but little avail us to have Chriſt revealed to us, if he is not alſo revealed
in us; but this was not the caſe of Paul : it pleaſed God to reveal his
Son in him, to bring him to the knowledge of Chriſt and his goſpel by
ſpecial and immediate revelation. And, (4.) It was with this deſign,
that he ſhould preach him among the heathen ; not only that he ſhould
embrace him himſelf, but preach him to others; foºthat he was both a
chriſtian and an apoſtle by revelation.
3. He acquaints them how he behaved himſelf hereupon, from v. 16,
to the end : being thus called to this work and office, he conferred not
with flesh and blood. This may be taken more generally, and ſo we
may learn from it, that, when God calls us by his grace, we muſt not
conſult fleſh and blood. But the meaning of it here, is, that he did not
conſult men; he did not apply himſelf to any other for their advice and
direétion; “neither did he go up to Jeruſalem, to thoſe that were apoſ-
tles before him ;” as though he needed to be approved by them, or to
receive any further inſtructions or authority from them : but inſtead of .
that, he ſteered another courſe, and went into Arabia, either as a place
of retirement proper for receiving further divine revelations, or in order
to preach the goſpel there among the Gentiles, being appointed to be
WoL. W. No. 10l. . .
|
the apoſtle of the Gentiles; and from thence he returned again to Da-
mascus, where he had firſt begun his miniſtry, and from whence he had
with difficulty eſcaped the rage of his enemies, Aćts 9. It was not till
three years after his converſion. that he went up to Jeruſalem, to see Peter;
and when he did ſo, he made but a very ſhort ſtay with him, no more
than fifteen days; nor, while he was there, did he go much into con-
verſation ; for “other of the apoſtles he ſaw none, but James, the Lord's
brother.” So that it could not well be pretended that he was indebted
to any other, either for his knowledge of the goſpel, or his authority to
preach it ; but it appeared that both his qualifications for, and his call
to, the apoſtolic office were extraordinary and divine. This account
being of importance, to eſtabliſh his claim to this office, to remove the
unjust cenſures of his adverſaries, and to recover the Galatians from the
impreſſions they had received to his prejudice, he confirms it by a ſolemn
oath, (v. 20.) declaring, as in the preſence of God, that what he had
ſaid was ſtrićtly true, and that he had not in the least falſified in what he
related, which, though it will not justify us in ſolemn appeals to God
upon every occaſion, yet ſhews that, in matters of weight and moment,
this ſometimes may not only be lawful, but duty. After this he acquaints
them, that he came into the regions of Syria and Cilicia ; having made
this ſhort viſit to Peter, he returns to his work again ; he had no com-
munication at that time with the churches of Christ in Judea, they had
not ſo much as “ſeen his face; but having heard that he who perſecuted .
them in times paſt, now preached the faith which he once deſtroyed,
they glorified God” becauſe of him; thankſgivings were rendered by
many unto God on that behalf; the very report of this mighty change
in him, as it filled them with joy, ſo it excited them to give glory to God
on the account of it.
CHAP. II.
The apostle, in this chapter, continues the relation of his past life and con-
duct, which he had begun in the former; and, by some further instances
of what had paſſed between him and the other apostles, makes it appear
that he was not beholden to them, either for his knowledge of the goſpel,
or his authority as an apostle, as his adversaries would insinuate ; but,
on the contrary, that he was owned and approved even by them, as hav-
ing an equal commiſſion with them to this office. I. He particularly in-
Jorms them of another journey which he took to Jeruſalem many years
after the former ; and how he behaved himself at that time, v. 1...10.
And, II. Gives them an account of another interview he had with the
apostle Peter at Antioch ; and how he was obliged to behave himſelf to-
ward him there. From the ſubject-matter of that converſation, he pro-
ceeds to discourse on the great doctrine of justification by faith in Christ,
without the works of the law ; which it was the main deſign of this
epistle to establish, and which he enlarges more upon in the two following
chapters. -
1. Tº fourteen years after I went up again to Jeru-
ſalem with Barnabas, and took Titus with me
alſo. 2. And I went up by revelation, and communicated
unto them that goſpel which I preach among the Gen-
tiles, but privately to them who were of reputation, left
by any means I ſhould run, or had run, in vain. 3. But
neither Titus, who was with me, being a Greek, was com-
pelled to be circumciſed: 4. And that becauſe of falſe
brethren unawares brought in, who came in privily to ſpy
out our liberty which we have in Chriſt Jeſus, that they
might bring us into bondage : 5. To whom we gave place
by ſubjećtion, no, not for an hour; that the truth of the
goſpel might continue with you. 6. But of thoſe who
Íeemed to be ſomewhat, whatſoever they were, it maketh
no matter to me: God accepteth no man’s perſon : for
| they who ſeemed to be ſomewhat, in conference added no-
thing to me; 7. But contrariwiſe, when they ſaw that the
goſpel of the uncircumciſion was committed unto me, as
The goſpel of the circumciſion was unto Peter ; 8. (For he
that wrought effectually in Peter to the apoſtleſhip of the
circumciſion, the ſame was jºy in me toward the Gen-
5 G.
t A. D. 56. . . .
tiles;) 9. And when James, Cephas, and John, who
feemed to be pillars, perceived the grace that was given
unto me, they gave to me and Barnabas the right hands
of fellowſhip; that we ſhould go unto the heathen, and
they unto the circumciſion. 10. Only they would that we
fhould remember the poor; the ſame which I alſo was
forward to do. * • *
It ſhould ſeem, by the account Paul gives of himſelf in this chapter,
that, from the very firſt preaching and planting of chriſtianity, there was
a difference of apprehenſion between thoſe chriſtians who had firſt been
Jews, and thoſe who had firſt been Gentiles. Many of thoſe who had
been firſt Jews, retained a regard to the ceremonial law, and ſtrove to
, keep up the reputation of that ; but thoſe who had firſt been Gentiles,
had no regard to the law of Moſes, but took pure chriſtianity as per-
fe&tive of natural religion, and reſolved to adhere to that. Peter was
the apoſtle of the circumciſion, and preached the goſpel to them ; and
the ceremonial law, though dead with Chriſt, yet not being as yet buried,
he connived at the reſpect kept up for it. But Paul was the apoſtle of
the Gentiles; and though he was a Hebrew of the Hebrews, yet he ad-
hered to pure chriſtianity. Now in this chapter he tells us what paſſed
between him and the other apoſtles, and particularly between him and
Peter hereupon.
In theſe verſes he informs us of another journey which he took to Je-
ruſalem, and of what paſſed between him and the other apoſtles there,
v. 1...11. And here he acquaints us, -
I. With ſome circumſtances relating to this his journey thither. As
particularly, 1. With the time of it; that it was not till fourteen years
after the former, (mentioned ch. 1. 18.) or, as others chooſe to under-
ſtand it, from his converſion, or from the death of Chriſt. It was an
inſtance of the great goodneſs of God, that ſo uſeful a perſon was for ſo
many years continued in his work. And it was ſome evidence that he
had no dependence upon the other apoſtles, but had an equal authority
with them, that he had been ſo long abſent from them, and all the while
employed in preaching and propagating pure chriſtianity, without being
called into queſtion by them for it; which it may be thought they would
have done, bad he been inferior to them, and his doćtrine diſapproved by
them. , 2. With his companions in it; he went up with Barnabas, and
took with him Titus also. If the journey here ſpoken of was the ſame
with that recorded Aëts 15. (as many think,) then we have a plain rea-
ſon why Barnabas went along with him; for he was choſen by the chriſ-
tians at Antioch, to be his companion and aſſociate in the affair he went
about. But as it does not appear that Titus was put into the ſame com-
miſſion with him, ſo the chief reaſon of his taking him along with him,
ſeems to have been to let them at Jeruſalem ſee that he was neither
aſhamed, nor afraid to own the doćtrine which he had conſtantly
preached : for though Titus was now become not only a convert to the
chriſtian faith, but a preacher of it too, yet he was by birth a Gentile,
and uncircumciſed : and therefore, by his making him his companion, it
appeared that his doćtrine and praćtice were of a piece; and that as he
had preached the non-neceſſity of circumcificn, and obſerving the law of
Moſes, ſo he was ready to own and converſe with thoſe who were uncir-
cumciſed. 3. With the reaſon of it, which was a divine revelation he
had concerning it ; he went up by revelation ; not of his own head, much
leſs as being ſummoned to appear there, but by ſpecial order and direc-
tion from heaven. It was a privilege with which this apoſtle was often
favoured, to be under a ſpecial divine condućt in his motions and under-
takings; and though this is what we have no reaſon to expect, yet it
ſhould teach us, in every thing of moment we go about, to endeavour,
as far as we are capable, to ſee our way made plain before us, and to
commit ourſelves to the guidance of Providence.
II. He gives us an account of his behaviour while he was at Jeruſa-
lem ; which was ſuch as made it appear that he was not in the leaſt in-
ferior to the other apoſtles ; but that both his authority and qualifications
were every way equal to their’s. He particularly acquaints us,
1. That “he there communicated the goſpel to them, which he
preached among the Gentiles, but privately,” &c.; where we may ob-
ſerve both the faithfulneſs and prudence of our great apoſtle. (1.) His
faithfulneſs in giving them a free and fair account of the doćtrine which
he had all along preached among the Gentiles, and was ſtill reſolved to
preach—that of pure chriſtianity, free from all mixtures of judaiſm.
This he knew was a doctrine that would be ungrateful to many there,
GALATIANS, II.
The Apoſtle's Deciſion and Fidelity.
and yet he was not afraid to own it, but in a free and friendly manner
lays it open before them, and leaves them to judge whether or no it was
not the true goſpel of Chriſt. And yet, (2.) He uſes prudence and
caution herein, for fear of giving offence; he chooſes rather to do it in
a more private than in a public way, and to them that were of reputation,
that is, to the apoſtles themſelves, or to the chief among the Jewiſh .
chriſtians, rather than more openly and promiſcuouſly to all ; becauſe,
when he came to Jeruſalem, “there were multitudes that believed, and
yet continued zealous for the law,” Aćts 21. 20. And the reaſon of
this his caution, was, lest he should run, or had run, in vain ; left he
ſhould ſtir up oppoſition againſt him, and thereby either the ſucceſs of
his past labours ſhould be leſſened, or his future uſefulneſs be obstructed :
for nothing more hinders the progreſs of the goſpel, than differences of
opinion about the doćtrines of it; eſpecially when they occaſion quarrels
and contentions among the profeſſors of it, as they too uſually do. . It
was enough to his purpoſe, to have his doćtrine owned by thoſe who
were of greatest authority, whether it was approved by others or not.
And therefore, to avoid offence, he judges it ſafeſt to communicate it
privately to them, and not in public, to the whole church. This con-
dućt of the apostle may teach all, and eſpecially ministers, how much
need they have of prudence, and how careful they ſhould be to uſe it
upon all occaſions, as far as is consistent with their faithfulneſs.
2. That in his pračtice he firmly adhered to the doćtrine which he had
preached. Paul was a man of reſolution, and would adhere to his prin-
ciples; and therefore, though he had Titus with him, who was a Greek,
yet he would not ſuffer him to be circumciſed, becauſe he would not be-
tray the doćtrine of Christ, as he had preached it to the Gentiles. It
does not appear that the apostles at all insisted upon this ; for though
they connived at the uſe of circumciſion among the Jewiſh converts, yet
they were not for impoſing it upon the Gentiles. But there were others
who did, whom the apostle here calls Jalse brethren ; and concerning
whom he informs us, that they were unawares brought in, that is, into
the church, or into their company, and that they came only to spy out
their liberty which they had in Christ Jesus ; or to ſee whether Paul would
stand up in defence of that freedom from the ceremonial law, which he
had taught as the doćtrine of the goſpel, and repreſented as the privilege
of thoſe who embraced the christian religion. Their deſign herein, was,
to bring them into bondage, which they would have effected, could they
have gained the point they aimed at ; for had they prevailed with Paul
and the other apostles to have circumciſed Titus, they would eaſily have
impoſed circumciſion upon other Gentiles, and ſo have brought them
under the bondage of the law of Moſes. But Paul, ſeeing their defign,
would by no means yield to them ; he would not give place by subjection,
no not for an hour; not in this one ſingle instance; and the reaſon of it
was, “ that the truth of the goſpel might continue with them ;” that
the Gentile christians, and particularly the Galatians, might have it pre-
ſerved to them pure and entire, and not corrupted with the mixtures of
judaiſm, as it would have been, had he yielded in this matter. Circum-
ciſion was at that time a thing indifferent, and what in ſome caſes might
be complied with without fin; and accordingly we find even Paul him-
ſelf ſometimes giving way to it, as in the caſe of Timothy, Aćts 16. 3.
But when it is insisted on as necessary, and his conſenting to it, though
only in a fingle instance, was likely to be improved as giving counte-
nance to ſuch an imposition, he has too great a concern for the purity and
liberty of the goſpel, to ſubmit to it; he would not yield to thoſe who
were for the Moſaic rites and ceremonies, but would stand fast in the
liberty wherewith Christ hath made us free. Which condućt of his may
give us occaſion to obſerve, That what under ſome circumstances may
lawfully be complied with, yet, when that cannot be done without be-
traying the truth, or giving up the liberty, of the goſpel, it ought to be
refuſed. &
3. That, though he converſed with the other apostles, yet he did not
receive any addition to his knowledge, or authority from them, v. 6.
By thoſe who ſeemed to be ſomewhat, he means the other apostles, par-
ticularly James, Peter, and John, whom he afterward mentions by name,
v. 9. And concerning theſe he grants that they were deſervedly had in
reputation by all ; that they were looked upon (and justly too) as pillars
of the church, who were ſet not only for its ornament, but for its ſup-
port ; and that on ſome accounts they might ſeem to have the advantage
of him, in that they had ſeen Christ in the fleſh, which he had not, and
were apostles before him, yea even while he continued a perſecutor.
But yet, whatever they were, it was no matter to him. This was no pre-
judice to his being equally an apostle with them; for God does not ac-
cept the perſons of men on the account of any ſuch outward advantages.
A.D. 56.
Peter reproved by Paul.
GALATIANS, II.
As he had called them to this office, ſo he was at liberty to qualify
others for it, and to employ them in it. And it was evident in this caſe,
that he had done ſo ; for in conference they added nothing to him, they
told him nothing but what he before knew by revelation, nor could they
except againſt the doćtrine which he communicated to them ; from
whence it appeared, that he was not at all inferior to them, but was as much
called and qualified to be an apoſtle as they themſelves were.
4. That the iſſue of this converſation, was, that the other apoſtles were
fully convinced of his divine miſſion and authority, and accordingly ac-
knowledged him as their fellow-apoſtle, v. 7... 10. They were not only
ſatisfied with his doćtrine, but they ſaw a divine power attending him,
both in preaching it, and in working miracles for the confirmation of
it; “that he who wrought effectually in Peter to the apoſtleſhip of the
circumciſion, the ſame was mighty in him toward the Gentiles.”
from hence they juſtly concluded, “that the goſpel of the uncircumcifion
was committed to Paul, as the goſpel of the circumciſion was to Peter.”
And therefore, perceiving the grace that was given to him ; that he was
deſigned to the honour and office of an apoſtle as well as themſelves;
“ they gave unto him and Barnabas the right hands of fellowſhip,” a
ſymbol whereby they acknowledged their equality with them, and agreed
that “theſe ſhould go to the heathem, while they continued to preach to
the circumciſion ;” as judging it moſt agreeable to the mind of Chriſt,
and moſt conducive to the intereſt of chriſtianity, ſo to divide their work.
And thus this meeting ended in an entire harmony and agreement; they
approved both Paul’s doćtrine and condućt, they were fully ſatisfied in
him, heartily embraced him as an apoſtle of Chriſt, and had nothing fur-
ther to add, only that they would remember the poor, which of his own
accord he was very forward to do. The chriſtians of Judea were at that
time labouring under great wants and difficulties; and the apoſtles, out
of their compaſſion to them and concern for them, recommend their caſe
to Paul, that he ſhould uſe his intereſt with the Gentile churches to pro-
cure a ſupply for them ; this was a reaſonable requeſt ; “for if the Gen-
tiles were made partakers of their ſpiritual things, it was their duty to
miniſter to them in carnal things,” as Rom. 15. 27. And he very readily
falls in with it, whereby he ſhowed his charitable and catholic diſpoſition;
how ready he was to own the Jewiſh converts as brethren, though many
of them could ſcarcely allow the like favour to the converted Gentiles ;
and that mere difference of opinion was no reaſon with him, why he
ſhould not endeavour to relieve and help them. Herein he has given
us an excellent pattern of chriſtian charity, and has taught us that we
ſhould by no means confine it to thoſe who are juſt of the ſame ſenti-
ments with us, but be ready to extend it to all whom we have reaſon to
look upon as the diſciples of Chriſt.
11. But when Peter was come to Antioch, I withſtood
him to the face, becauſe he was to be blamed. 12. For
before that certain came from James, he did eat with the
Gentiles: but when they were come, he withdrew and
ſeparated himſelf, fearing them which were of the circum-
ciſion. , 13. And the other Jews diſſembled likewiſe with
him ; inſomuch that Barnabas alſo was carried away with
their diſſimulation. 14. But when I ſaw that they walk-
ed not uprightly, according to the truth of the goſpel, I
ſaid unto Peter before them all, If thou, being a Jew, liveſt
after the manner of Gentiles, and not as do the Jews,
Why compelleſt thou the Gentiles to live as do the Jews?
15. We who are Jews by nature, and not finners of the
Gentiles, 16. Knowing that a man is not juſtified by the
works of the law, but by the faith of Jeſus Chriſt, even
We have believed in Jeſus Chriſt, that we might be juſtified
by the faith of Chriſt, and not by the works of the law:
for by the works of the law ſhall no fleſh be juſtified. 17.
But if, while we ſeek to be juſtified by Chriſt, we ourſelves
alſo are found, finners, is therefore Chriſt the miniſter of
fin God forbid, 18. For if I build again the things
which I deſtroyed, I make myſelf a tranſgreſſor. 19. For
I through the law am dead to the law, that I might live
unto God, 20. I am crucified with Chriſt: nevertheleſs
And |
I live ; yet not I, but Chriſt liveth in me: and the life
which I now live in the fleſh, I live by the faith of the
Son of God, who loved me, and gave himſelf for me.
21. I do not fruſtrate the grace of God: for if righteouſ.
neſs come by the law, then Chriſt is dead in vain.
From the account which Paul gives of what paſſed between him and -
| the other apoſtles at Jeruſalem, the Galatians might eaſily diſcern both
the falſeneſs of what his enemies had infinuated againſt him, and their
own folly and weakneſs in departing from that goſpel which he had
preached to them. But, to give the greater weight to what he had
already ſaid, and more fully to fortify them againſt the infinuations of
the judaizing teachers, he acquaints them with another interview which
he had with the apoſtle Peter at Antioch, and what paſſed between them
there, v. 11...14. Antioch was one of the chief churches of the Gen-
tile chriſtians, as Jeruſalem was of thoſe chriſtians who turned from
judaiſm to the faith of Chriſt. There is no colour of reaſon for the ſup-
poſition that Peter was biſhop of Antioch. If he had, ſurely Paul would
not have withſtood him in his own church, as we here find he did; but,
on the contrary, it is here ſpoken of as an occaſional viſit which he made
thither. In their other meeting, there had been good harmony and
agreement. Peter and the other apoſtles had both acknowledged Paul’s
commission, and approved his doctrine, and they parted very good friends.
But in this Paul finds himſelf obliged to oppoſe Peter, for he was to be
blamed; a plain evidence that he was not inferior to him, and, conſe-
quently, of the weakneſs of the Pope’s pretence to ſupremacy and in-
fallibility, as the ſucceſſor of Peter.
Here we may obſerve,
I. Peter’s fault. When he came among the Gentile churches, he
complied with them, and did eat with them, though they were not cir-
cumciſed; agreeably to the inſtructions which were given in particular
to him, (A&ts 10.) when he was warned by the heavenly viſion, to call
nothing common or unclean. But when there came ſome Jewiſh chriſ-
tians from Jeruſalem, he grew more ſhy of the Gentiles, only to humour
them of the circumciſion, and for fear of giving them offence, which
doubtleſs was to the great grief and diſcouragement of the Gentile
churches. Then he withdrew, and ſeparated himſelf. His fault herein
had an ill influence upon others, for the other Jews also dissembled with
him ; though before they might be better diſpoſed, yet now, from his
example, they took on them to ſcruple eating with the Gentiles, and
pretended they could not in conſcience do it, becauſe they were not cir-
cumciſed. And (would you think it 2) Barnabas himſelf, one of the apoſ-
tles of the Gentiles, and one who had been inſtrumental in planting and
watering the churches of the Gentiles, was carried away with their dis-
simulation. Here note, 1. The weakneſs and inconſtancy of the beſt of
men, when left to themſelves, and how apt they are to falter in their
duty to God, out of an undue regard to the pleaſing of men. And, 2.
The great force of bad examples, eſpecially the examples of great men
and good men, ſuch as are in reputation for wiſdom and honour.
II. The rebuke which Paul gave him for his fault. Notwithſtanding
Peter’s charaćter, yet, when he obſerves him thus behaving himſelf to
the great prejudice both of the truth of the goſpel and the peace of the
church, he is not afraid to reprove him for it. Paul adhered reſolutely.
to his principles, when others faltered in their’s ; he was as good a Jew
as any of them, (for he was a Hebrew of the Hebrews,) but he would
magnify his office as the apoſtle of the Gentiles, and therefore would
not ſee them diſcouraged and trampled upon. “When he ſaw that they
walked not uprightly, according to the truth of the goſpel;” that they
did not live up to that principle which the goſpel taught, and which
they had profeſſed to own and embrace, namely, That by the death of
Chriſt the partition-wall between Jew and Gentile was taken down, and
the obſervation of the law of Moſes was no longer in force ; when he ob-
ſerved this, as Peter’s offence was public, ſo he publicly reproved him
for it; “ he ſaid unto him before them all, If thou, being a Jew, liveſt
after the manner of the Gentiles, and not as do the Jews, why compelleſt
thou the Gentiles to live as do the Jews 2’’ Herein one part of his con-
dućt was a contradićtion to the other ; for if he, who was a Jew, could
himſelf ſometimes diſpenſe with the uſe of the ceremonial law, and live
after the manner of the Gentiles, this ſhewed that he did not look upon
the obſervation of it as ſtill neceſſary, even for the Jews themſelves; and
therefore, that he could not, conſiſtently with his own pračtice, impoſe it
upon the Gentile chriſtians. . And yet Paul charges him with this, yea
repreſents him as compelling the Gentiles to live as did the Jews; not by
* *
*
*- -
s - *: & ‘. º - , *
A.D. 56.
open force and violence, but this was the tendency of what he did ; for
it was in effect to fignify this, that the Gentiles muſt comply with the
Jews, or elſe not be admitted into chriſtian communion. º
Paul having thus eſtabliſhed his charaćter and office, and ſufficiently
ſhewn that he was not inferior to any of the apoſtles, no not to Peter
himſelf, from the account of the reproof he gave him he takes occaſion
to ſpeak of that great fundamental doćtrine of the goſpel—That juſtifi-
cation is only by faith in Chriſt, and not by the works of the law,
(though ſome think all that he ſays to the end of the chapter, is what |
he ſaid to Peter at Antioch,) which doćtrine condemned Peter for his
ſymbolizing with the Jews. For if it was the principle of his religion,
That the goſpel is the inſtrument of our juſtification, and not the law;
then he did very ill in countenancing them who kept up the law, and
were for mixing it with faith in the bufineſs of our juſtification. This
was the doćtrine which Paul had preached among the Galatians, which
he ſtill adhered to, and which it is his great buſineſs in this epiſtle to
mention and confirm. - -
Now concerning this, Paul acquaints us,
1. With the pračtice of the Jewiſh chriſtians themſelves ; “We,”
jays he, “who are Jews by nature, and not sinners of the Gentiles; even
we who have been born and bred in the Jewiſh religion, and not among
the impure Gentiles; ‘knowing that a man is not juſtified by the works
of the law, but by the faith of Jeſus Chriſt, even we ourſelves have be-
lieved in Jeſus Chriſt, that we might be juſtified by the faith of Chriſt,
and not by the works of the law.” And if we have thought it neceſſary
to ſeek juſtification by the faith of Chriſt, why then ſhould we hamper
ourſelves with the law What did we believe in Chriſt for 2 Was it not,
that we might be juſtified by the faith of Chriſt And if ſo, is it not
folly to go back to the law, and to expe&t to be juſtified either by the
merit of moral works, or the influence of any ceremonial ſacrifices or pu-
rifications 2 And if it would be wrong in us, who are Jews by nature, to
return to the law, and expect juſtification by it, would it not be much
more ſo to require this of the Gentiles, who were never ſubjećt to it,
fince by the works of the law no flesh shall be justified ?” To give the
greater weight to this, he adds, (v. 17.) “But if, while we seek to be jus-
tified by Christ, we ourselves also are found sinners, is Christ the mini-
ster of sin P If, while we ſeek juſtification by Chriſt alone, and teach
others to do ſo, we ourſelves are found giving countenance or indulgence
to fin, or rather are accounted finners, of the Gentiles, and ſuch as it is
not fit to have communion with, unleſs we alſo obſerve the law of Moſes;
is Christ the minister of sin P Will it not follow, that he is ſo, if he en-
gages us to receive a doćtrine that gives liberty to fin, or by which we
are ſo far from being juſtified, that we remain impure finners, and unfit
to be converſed with ?” This, he intimates, would be the conſequence,
but he rejećts it with abhorrence: “God forbid,” ſays he, “ that we
ſhould entertain ſuch a thought of Chriſt, or of his doctrine; that
thereby he ſhould direét us into a way of juſtification that is defe&tive
and ineffectual, and leave thoſe who embrace it ſtill unjuſtified, or that
would give the leaſt encouragement to fin and finners.” This would be
very diſhonourable to Chriſt, and it would be very injurious to them alſo.
* For,” ſays he, (v. 18.) “if I build again the things which I destroyed;
if I, (or any other,) who have taught that the obſervation of the Moſaic
law is not neceſſary to juſtification, ſhould now, by word or pračtice,
teach or intimate that it is neceſſary, I make myself a transgressor; I
own myſelf to be ſtill an impure finner, and to remain under the guilt of
fin, notwithſtanding my faith in Chriſt; or I ſhall be liable to be charged
with deceit and prevarication, and acting inconfiſtently with myſelf.”
Thus does the apoſtle argue for the great doćtrine of juſtification by
faith without the works of the law, from the principles and pračtice of
the Jewiſh chriſtians themſelves, and from the conſequences that would
attend their departure from it; whence it appeared, that Peter and the
other Jews were much in the wrong for refuſing to communicate with
the Gentile chriſtians, and endeavouring to bring them under the bondage
of the law. -
2. He acquaints us what his own judgment and pračtice were.
1.) That he was dead to the law. Whatever account others might
make of it, yet, for his part, he was dead to it. He knew that the moral
law denounced a “curſe againſt all that continue not in all things writ-
ten therein, to do them ;” and therefore he was dead to it, as to all hope
of juſtification and ſalvation that way. And as for the ceremonial law,
he alſo knew that it was now antiquated and ſuperſeded by the coming |
of Chriſt ; and therefore, the ſubſtance being come, he had no longer i
any regard to the ſhadow. He was thus dead to the law, through the
law itſelf; it diſcovered itſelf to be at an end; by confidering the law
\
GALATIANS, III.
Juſtification by Faith.
itſelf, he ſaw that juſtification was not to be expected by the works of it,
(fince none could perform a perfeót obedience to it,) and that there was
now no further need of the ſacrifices and purifications of it fince they
were done away in Chriſt, and a period was put to them by his offering
up himſelf a Sacrifice for us; and therefore the more he looked into it,
| the more he ſaw that there was no occaſion for keeping up that regard
to it, which the Jews pleaded for. But though he was thus dead to the
law, yet he does not look upon himſelf as without law ; he had renounced
all hopes of juſtification by the works of it, and was unwilling any longer
to continue under the bondage of it; but he was far from thinking him-
felf diſcharged from his duty to God; on the contrary, he was dead to
the law, that he might live unto God. The doćtrine of the goſpel, which,
he had embraced, inſtead of weakening the bond of duty upon him, did
but the more ſtrengthen and confirm it; and therefore, though he was
dead to the law, yet it was only in order to his living a new and better
life to God, (as Rom. 7. 4, 6.) ſuch a life as would be more agreeable
and acceptable to God than his obſervation of the Moſaic law could now
be, that is, a life of faith in Chriſt, and, under the influence thereof, of
holineſs and righteouſneſs toward God. Agreeably hereunto, he ac-
quaints us, j
2.) That, as he was dead to the law, ſo he was alive unto God
through Jeſus Chriſt ; (v. 20.) I am crucifted with Christ, &c. And
here in his own perſon he gives us an excellent deſcription of the myſte-
rious life of a believer. [1..] He is grucifted, and yet he lives ; the old
man is crucified, (Rom. 6, 6.) but the new man is living; he is dead to
the world, and dead to the law, and yet alive to God and Chriſt; fin is
mortified, and grace quickened. [2.] He lives, and yet not he , this is
ſtrange, I live, and yet not I : he lives in the exerciſe of grace; he has
the comforts and the triumphs of grace ; and yet that grace is not from
himſelf, but from another. Believers ſee themſelves living in a ſtate of
dependence. [3.] “He is crucified with Chriſt, and yet Chriſt lives in
him ;” this reſults from his myſtical union with Chriſt, by means of
which he is intereſted in the death of Chriſt, ſo as by virtue of that to
die unto fin; and yet intereſted in the life of Chriſt, ſo as by virtue of
that to live unto God. . [4] He lives in the flesh, and yet lives by faith;
to outward appearance he lives as other people do, his natural life is ſup-
ported as others are ; yet he has a higher and nobler principle that ſup-
ports and ačtuates him, that of faith in Chriſt, and eſpecially as eyeing
the wonders of his love in giving himself for him; hence it is, that though
he lives in the fleſh, yet he does not live after the fleſh. Note, They
who have true faith, live by that faith ; and the great thing which faith
faſtens upon, is, Chriſt’s loving us, and giving himſelf for us. The great
evidence of Chriſt’s loving us, is, his giving himſelf for us; and this is .
that which we are chiefly concerned to mix faith with, in order to our
living to him. .
The apoſtle concludes this diſcourſe with acquainting us, that by the
doćtrine of juſtification by faith in Chriſt, without the works of the law,
(which he aſſerted, and others oppoſed,) he avoided two great difficul-.
ties, which the contrary opinion was loaded with ; First, “That he did,
not fruſtrate the grace of God,” which the doćtrine of juſtification by.
the works of the law did ; for as he argues, (Rom. 11.6.) “If it be
of works, it is no more of grace.” Secondly, That he did not fruſtate
the death of Chriſt; whereas if righteouſneſs come by the law, then it muſt
follow that Christ is dead in vain ; for if we look for ſalvation by the
law of Moſes, then we render the death of Chriſt needleſs : for to what
purpoſe ſhould he be appointed to die, if we might have been ſaved
without it 2 - .
CHAP. III. (`)
The apostle, in this chapter, J. Reproves the Galatians for their folly, in
suffering themselves to be drawn away from the faith of the gospel; and
endeavours from several considerations, to impress them with a sense of
it. II. He proves the doctrine which he had reproved them for depart-
ing from—that of juſtification by faith without the works of the law;
1. From the example of Abraham’s juſtification. 2. From the nature
and tenor of the law. 3. From the express testimony of the Old Teſta-
ment; and, 4. From the stability of the covenant of God with Abraham.
Lest any should hereupon say, Wherefore then ſerveth the law he
answers, (1.) It was added because of transgressions. (2.) It was .
given to convince the world of the necessity of a Saviour. º It was .
designed as a schoolmaster, to bring us to Christ. ...And then he concludes :
the chapter, by acquainting us with the privilege of christians under the
gasps' state.
**
--~ ;
A.D. 36, . . . GALATIANS, III. Juſtification by ºth. -
.*s a
1. FOOLISH Galatians, who hath, bewitched you,
- - - - -1. -: * * “º: § { tº – ſº r
that ye ſhould not obey the truth, before whoſe expe&ted to be advanced to higher degrees of perfeótion, by adding the
| obſervation of it to faith in Chriſt, in order to their juſtification, which
eyes jeſus Chriſt hath been evidently ſet forth, crucified
among you ?. 2. This only would I learn of you, Received
ye the Spirit by the works of the law, or by the hearing |
of faith ? 3. Are ye ſo fooliſh?"Having begun in the
‘Spirit, are ye now made perfect by the fleſh? 4. Have ye
ſuffered ſo many things in vain, if it be yet in vain : 5.
‘He therefore that miniſtereth to you the Spirit, and work-
'eth miracles, among you, doeth he it by the works of the
*- : * * -- - - ; .* º -*
Spirit, and wherein only the true way of juſtification is reveal: . And
thus they had begin well; but now they were turning to the law, and
could end in nothing but their ſhame and diſappointment : for this, in-
ſtead of being an improvement upon the goſpel, was really a perverſion of
it; and while they ſought to be juſtified in this way, they were ſo far
from being more perfeót chriſtians, that they were more in danger of
becoming no chriſtians at all ; hereby they were pulling down with one
hand what they had built with the other, and undôing what they had
hitherto done in chriſtianity. Yea, he further puts them in mind, that
they had not only embraced the chriſtian doćtrine, but ſuffered for it
too; and therefore their folly would be the more aggravated, if now they
ſhould deſert it: for in this caſe all that they had ſuffered would be in
-law, or by the hearing of faith?
vain, it would appear that they had been fooliſh in ſuffering for what
they now deſerted, and their ſufferings would be altogether in vain, and
of no advantage to them. Note, (i.) It is the folly of apoſtates, that
they loſe the benefit of all they have done in religion, or ſuffered for it.
And, (2.) It is very ſad for any to live in an age of ſervices and ſuffer-
The apoſtle is here dealing with thoſe who, having embraced the faith
of Chriſt, ſtill continued to ſeek for juſtification by the works of the law,
'who depended upon their own obedience to the moral precepts as their
... righteouſneſs before God, and, wherein that was defe&tive, had recourſe
to the legal ſacrifices and purifications, to make it up. Theſe he firſt
ſharply reproves, and then endeavours, by the evidence of truth, to con-
vince them. This is the right method, when we reprove any for a fault
or an error, to convince them that it is an error, that it is a fault.
He reproves them, and the reproof is very cloſe and warm ; he calls
them foolish Galalians, v. 1. Though as chriſtians they were Wiſdom's
children, yet as corrupt chriſtians they were fooliſh children. Yea, he
aſks, Who hath bewitched you ? Whereby he repreſents them as inchanted
by the arts and ſnares of their ſeducing teachers, and ſo far deluded as to
aćt very unlike themſelves. That wherein their folly and infatuation
appeared, was, that they did not obey the truth, they did not adhere to
the goſpel-way of juſtification, wherein they had been taught, and which
they had profeſſed to embrace. Note, (1.) It is not enough to know
the truth, and to ſay we believe it, but we muſt obey it too; we muſt
heartily ſubmit to it, and ſteadfaſtly abide by it. And, (2.) Thoſe are
fpiritually bewitched, who, when the truth as it is in Jeſus is plainly ſet
before them, will not thus obey it. Several things proved and aggra-
wated the folly of theſe chriſtians.
1. “Jeſus Chriſt had been evidently ſet forth as crucified among
them ;” that is, they had had the doćtrine of the croſs preached to them,
and the ſacrament of the Lord’s ſupper adminiſtered among them, in
both which Chriſt crucified had been ſet before them. Now, it was the
# * madneſs that could be for them who had had acquaintance with
uch ſacred myſteries, and admittance to ſuch great ſolemnities, not to
obey the truth which was thus publiſhed to them, and figned and ſealed
in that ordinance. Note, The confideration of the honours and privileges
we have been admitted to as chriſtians, ſhould ſhame us out of the folly
of apoſtaſy and backſliding.
2. He appeals to the experiences they had had of the working of the
Spirit upon their ſouls; (v. 2.) he puts them in mind, that, upon their
becoming chriſtians, they had received the Spirit, that many of them at
leaſt had been made partakers not only of the ſanétifying influences, but
of the miraculous gifts, of the Holy Spirit, which were eminent proofs
of the truth of the chriſtian religion and the ſeveral doćtrines of it, and
eſpecially of this, that juſtification is by Chriſt only, and not by the
works of the law, which was one of the peculiar and fundamental princi-
ples of it. To convince them of the folly of their departing from this
doćtrine, he defites to know how they came by theſe gifts and graces;
Was it by the works of the law, that is, the preaching the neceſſity of
theſe in order to juſtification ? This they could not ſay, for that doćtrine
had not then been preached to them, nor had they, as Gentiles, any pre-
º Or was it by the hearing of faith, that
is, the preaching of the doćtrine of faith in Chriſt, as the only way of
tence to juſtification that way.
juſtification ? This, if they would ſay the truth, they were obliged to
own, and therefore muſt be very unreaſonable if they ſhould reječt a doc-
trine, the good effects of which they had had ſuch experience of. Note,
(l.) It is uſually by the miniſtry of the goſpel that the Spirit is com-
municated to perſons. And, (2.), They are very unwiſe, who ſuffer
themſelves to be turned away from the miniſtry and doćtrine which have.
been bleſſed to their ſpivitual advantage.
3. He calls upon them to conſider their paſt and preſent condućt, and
from thence to judge whether they were not ačing very weakly and un-
reaſonably ; (v. 3, 4.) he tells them, that they had begun in the Spirit;
but now. were ſeeking to be made perfect by the flesh; they had embraced
the doctrine of the goſpel, by means of which they had received the
Väl. V. No. 101. . ...
*
to him for righteouſneſs.
Abraham by promiſe.
i
ings, of ſabbaths, ſermons, and ſacraments, in vain; in this caſe former
righteouſneſs ſhall not be mentioned. i º -
4. He puts them in mind, that they had had miniſters among them,
(and particularly himſelf,) who came with a divine ſeal and commiſſion ;
for they had, “miniſtered the Spirit to them, and wrought miracles
among them :” and he appeals to them, whether they did it “ by the ,-
works of the law, or by the hearing of faith ;” whether the doćtrine that
was preached by them, and confirmed by the miraculous gifts and ope-
rations of the Spirit, was that of juſtification by the works of the law,
or by the faith of Chriſt: they very well knew that it was not the for-
mer, but the latter; and therefore muſt needs be inexcuſable iti forſaking.
a doćtrine which had been ſo fignally owned and atteſted, and exchang-
ing it for one that had received no ſuch atteſtations. .
6, Even as Abraham believed God, and it was accounted
7. Know ye therefore that
they which are of faith, the ſame are the children of Abra-
ham. 8. And the ſcripture, foreſeeing that God would
juſtify the heathen through faith, preached before the goſ.
pel unto Abraham, ſaying, In thee ſhall all nations be
bleſſed. 9. So then they who are of faith, are bleſſed with
faithful Abraham. 10. For as many as are of the works
of the law are under the curſe : for it is written, Curſed
is every one that continueth not in all things which are
written in the book of the law, to do them. 11. But -
that no man is juſtified by the law in the fight of God, it
is evident: for, The juſt ſhall live by faith. 12. And
the law is not of faith: . but, The man that doeth them
ſhall live in them. 13, Chriſt hath redeemed us from the
curſe of the law, being made a curſe for us: for it is writ-
ten, Curfed is every one that hangeth on a tree : 14.
That the bleſfing of Abraham might come on the Gentiles
through Jeſus Chriſt; that we might receive the promiſe
of the Spirit through faith. 15. Brethren, I ſpeak after
the manner of men; though it be but a man's covenant,
yet, if it be confirmed, no man diſannulleth, or addeth
thereto. 16. Now to Abraham and his ſeed were the pro-
miſes made. He ſaith not, And to ſeeds, as of many; but
as of one, And to thy ſeed, which is Chriſt; 17. And this
I ſay, that the covenant, which was confirmed before of
God, in Chriſt, the law, which was four hundred and
thirty years after; cannot diſamnul, that it ſhould make
the promiſé of no effect. 18. For if the inheritance be of
the law, it is no more of promiſe: , but God gave it to
* The apoſtle having reproved the Galatians for their not obeying the
truth, and endeavoured to impreſs them with a ſenſe of their folly herein; ,
. . . . , 5.H. . . . .
to for ſee, becauſe he that iñdited the
only, but the Gentiles alſo,
goſpel, becauſe the law condems us.
curſe;
A.D. 56.
in theſe verſes he largely proves the doctrine which he had reproved
them for the rejecting of ; namely, that of juſtification by faith without
the works of the law. This he does ſeveral ways.
I. From the example of Abraham's juſtification. This argument the
the apoſtle uſes, Rom. 4. “Abraham believed God, and that was ac-
counted to him for righteouſneſs;” (v. 6) his faith faſtened upon the
word and promiſe of God, and upon his believing he was owned and ac-
cepted of God as a righteous man : as on this account he is repreſented
as the Father of the faithful, ſo the apoſtle would have us to know,
* that they who are of faith, are the children of Abraham,” (v. 7.) not
according to the fleſh, but according to the promiſe; and, conſequently,
that they are justified in the ſame way that he was. Abraham was juſ-
tified by faith, and ſo are they. To confirm this, the apostle acquaints
us that the promiſe made to Abraham, (Gen. 12. 3.) In thee shall all
nations be blºssed, had a reference hereunto, 9.8. The ſcripture is ſaid
- . pture, did foreſee, that God
wºuld justify the heathen world in the wº | of faith ; and therefore in
Abraham, that is, in the Seed ºf Abraham, which is Christ, not the Jews
ſhould be bleſſ dº not only bleſſed in the
ſeed of Abraham, but blººd as }º justified as he was.
This the apostle calls predºing h gº to Abrahãº, and from thence
| infers, (v. 9...) that they who are of faith, that is, true believers, of what
- º ºthfalº Abraham, They are
nation, ſoever, they atº -
bleſſ d with Abº He faithfī, by the promiſe made to
him, and therefore º she was: It was through faith in the pro-
miſe of God that he º and it isºl in the ſame way that others
obtain this privilege. º. º * -------
II. He ſhews that we cannot be jºbºt by faith faſtening on the
is ºff we put ourſelves upon trial in
that court, and ſtand to the ſentence of it, we are certainly caſt, and loſt,
and undone; “for as many as are of the works of the law, are under the
------ºu. -- - - - -
;" as many as depend upon the merit ºf their own works as their
righteouſneſs, as plead not guilty, and infilt upon their own juſtification,
the cauſe will certainly go againſt them ; “for it is written, Curſed is
every one that continueth not in all things which are written in the book
of the law, to do them,” v. 10, and Deut. 27.26. The condition of life,
by the law, is, perfect, perſonal, and perpetual, obedience; the language
of it is, Do this, and live; or, as v. 12. The man that doeth them shall
live in them : and for every failure herein the law denounces a curſe.
Unleſs our obedience be univerſal, continuing in all things that are writ-
ten in the book of the law, and unleſs it be perpetual too; if in any in-
ſtance at any time we fail and come ſhort, we fall under the curſe of the
law. The curſe is wrath revealed, and ruin threatened: it is a ſepara-
tion unto all evil, and this is in full force, power, and virtue, againſt all
ſinners, and therefore againſt all men; for all have finned, and are become
guilty before God : and if, as tranſgreſſors of the law, we are under the
curſe of it, it muſt be a vain thing to look for juſtification by it. But
though this is not to be expected from the law, yet the apoſtle afterward
acquaints us, that there is a way open to our eſcaping this curſe, and re-
gaining the favour of God, namely, through faith in Chriſt, who (as he
ſays, v. 13.) “ hath redeemed us from the curſe of the law,” &c. A
ſtrange method it was which Chriſt took to redeem us from the curſe of
the law, it was by his being himſelfmade a Curſe for us; being made Sin
for us, he was made a Curſe for us; not ſeparated from God, but laid
for the preſent under that infamous token of the divine diſpleaſure, which
the law of Moſes had put a particular brand upon, Deut. 21. 23. The
deſign of this, wag, “ that the bleſſing of Abraham might come on the
Gentiles through Jeſus Chriſt:” that all who believed on Chriſt, whe-
ther Jews or Gentiles, might become heirs of Abraham's bleſfing, and
particularly of that great promiſe of the Spirit, which was peculiarly re-
ſerved for the times of the goſpel. Hence it appeared, that it was not
by putting themſelves under the law, but by faith in Chriſt, that they
became the people of God and heirs of the promiſe. Here note, 1.
The miſery which as ſinners we are ſunk into ; we are under the curſe
and condemnation of the law. 2. The love and grace of our Lord Jeſus
Chriſt towards us; he has ſubmitted to be made a Curſe for us, that he
might redeem us from the curſe of the law. 3. The happy proſpect
which we now have through him, not only of eſcaping the curſe, but of
inheriting the bleſſing. And, 4. That it is only through faith in him
that we can hope to obtain this favour. -- -
III. To prove that juſtification is by faith, and not by the works of
the law, the apoſtle alleges the expreſs teſtimony of the Old Teſtament,
v. 11. The place referred to is Habak. 2, 4, where it is ſaid, The juſt
ſhall live by faith; it is again quoted, Rom. 1. 17. and Heb. 10.38.
GALATIANS, III.
Juſtification by Faith.
The deſign of it, is, to ſhew that they only are juſt or righteous, who de
truly live, who are freed from death and wrath, and reſtored into a ſtate
of life in the favour of God; and that it is only through faith that per-
|ſons become righteous, and as ſuch obtain this life and happineſs; that
they are accepted of God, and enabled to live to him now, and are en-
titled to an eternal life in the enjoyment of him hereafter. Hence the
apoſtle ſays, “It is evident that no man is juſtified by the law in the
fight of God.” Whatever he may be in the account of others, yet he
is not ſo in the fight of God, for the law is not ºf faith; that ſays no-
thing concerning faith in the buſineſs of juſtification, nor does it give life
to thoſe who believe ; but the language of it is, The man that doeth them,
shall live in them, as Lev. 18, 5. It requires perfect obedience as the
condition of life, and therefore now can by no means be the rule of our
juſtification: this argument of the apoſtle's may give us occaſion to re-
mark, That juſtification by faith is no new doćtrine, but what was eſta-
bliſhed and taught in the church of God, long before the times of the
goſpel. Yea, it is the only way wherein any finners ever were, or can
be, inſtified. º
IV. To this purpoſe the apoſtle urges the ſtability of the covenant
which God made with Abraham, which was not vacated or diſannulled
by the giving of the law to Moſes, v. 15, &c. Faith had the precedence
of the law, for Abraham was juſtified by faith. It was a promiſe that
he built upon, and promiſes are the proper objećts of faith. God-en-
tered into covenant with Abraham, (v. 8.) and this covenant was firm
and ſteady : even men's covenants are ſo, and therefore much more his.
When a deed is executed, or articles of agreement are ſealed, both parties
are bound, and it is too late them to ſettle things otherwiſe; and there-
fore it is not to be ſuppoſed that by the ſubſequent law the covenant of
God ſhould be vacated. The original word 3.20% ºn ſignifies both a cove-
want and a teſtament. Now the promiſe made to Abraham, was rather
a teſtament than a covenant. When a teſtament is become of force by
the death of the teſtator, it is not capable of being altered; and therefore
the promiſe that was given to Abraham, being of the nature of a teſta-
ment, it remains firm and unalterable. But if it ſhould be ſaid that a
grant or teſtament may be defeated for want of perſons to claim the be-
nefit of it, (v. 16.) he ſhews that there is no danger of that in this caſe.
Abraham is dead, and the prophets are dead, but the covenant is made
with Abraham and his Seed. And he gives us a very ſurpriſing expoſi-
ton of that. We ſhould have thought it had been meant only of the
people of the Jews. “Nay,” ſays the apoſtle, “it is in the ſingular
number, and points at a ſingle perſon—that Seed is Chrift.” So that the
covenant is ſtill inforce; for Chriſt abideth for ever in his perſon; and in
his ſpiritual ſeed, who are his by faith. And if it be obječted, that the
law which was given by Moſes, did diſannul this covenant, becauſe that
inſiſted ſo much upon works, and there was ſo little in it of faith, or of
the promiſed Meſſiah; he anſwers, that the ſubſequent law could not
diſannul, the precedent covenant or promiſe; (v. 18.) “If the inherit-
ance be of the law, it is no more of promiſe; but, ſays he, God gave it
to Abraham by promiſe;” and therefore it would be inconſiſtent with
his holineſs, wiſdom, and faithfulneſs, by any ſubſequent act to ſet aſide
the promiſe, and ſo alter the way of juſtification, which he had thus eſta-
bliſhed. If the inheritance was given to Abraham by promiſe, and
thereby entailed upon his ſpiritual ſeed, we may be ſure that God would
not retract that promiſe; for he is not a man, that he ſhould repent.
19. Wherefore then ſerveth the law It was added be-
cauſe of tranſgreſſions, till the ſeed ſhould come to whom
the promiſe was made ; and it was ordained by angels in
the hand of a mediator. 20. Now a mediator is not a
mediator of one, but God is one. 21. Is the law then
againſt the promiſes of God? God forbid.: for if there had
been a law given which could have given life, verily righ-
teouſneſs ſhould have been by the law. 22. But the ſcrip-
ture hath concluded all under fin, that the promiſe by faith
of Jeſus Chriſt might be given to them that believe, 23.
But before faith came, we were kept under the law, ſhut
up unto the faith which ſhould afterwards be revealed.
24. Wherefore the law was our ſchoolmaſter, to bring us
unto Chriſt, that we might be juſtified by faith. 25. But
after faith is come, we are no longer under a ſchoolmaſ.
ter. 26. For ye are all the children of God by faith in




A, B, 56... º 9AIATIANS, III. The Deſign of the Law.
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* J L i \ king of the promiſe made to
. Abraham, and repreſenting that as the rule of our juſtification, and not
...the law, lest they ſhot ãº
} : * hink he did too much derogate from the law,
and render it altogether uſeleſs, he thence takes occaſion to diſcourſe of
- the defign and tendency of it, and to acquaint us for what purpoſes it
was given. It might be aſked, “If that promiſe was ſufficient for ſal-
vation, wherefore then ſerveth the law Or why did God give the law
by Moſes ** To this he anſwers;
t. I. The law was added becauſe of tranſgreſſions, v. 19. It was not
defigned to diſalinul the promiſe, and to establish a different way of juſ.
• Åification from that which was ſettled by the promiſe : but it was added
ſ to it, annexed on purpoſe to be ſubſervient to it; and it was ſo because
a gſtransgressions. The Iſraelites, though they were choſen to be God’s
; peculiar people, were finners as well as others, and therefore the law was
, , given to convince them of their fin, and of their obnoxiouſneſs to the di-
, , wine diſpleaſure on the account of it; for by the law is the knowledge of
risin, (Rom. 3. 20.) and the law entered, that sin might abound, Rom.
e -5. 20. And it was alſo intended to restrain them from the commiſſion
sº, of fin, to put an awe upon their minds, and be a curb upon their lusts,
3, that they ſhould not run into that exceſs of riot which they were naturally
inclined to ; and yet at the ſame time it was deſigned to direct them to
, the true and only way whereby fin was to be expiated, and wherein they
\ might obtain the pardon of it, namely, through the death and ſacrifice of
, Christ, which was the ſpecial uſe for which the law of ſacrifices and pu-
nifications was given.
The apostle adds, that the law was given for this purpoſe, “till the
Seed ſhould come to whom the promiſe was made ;” that is, either till
Christ ſhould come, (the principal Seed referred to in the promiſe, as he
had before ſhewn,) or till the goſpel-diſpenſation ſhould take place, when
Jews and Gentiles, without distinction, ſhould, upon believing, become
the feed of Abraham. The law was added becauſe of tranſgreſſions, till
this fulneſs of time, or this complete diſpenſation, was come. But when
the Seed was come, and a fuller diſcovery of divine grace in the promiſe
was made, then the law, as given by Moſes, was to ceaſe; that covenant,
being found faulty, was to give place to another, and a better, Heb. 8.
7, 8. And though the law, confidered as the law of nature, is always
in force, and still continues to be of uſe, to convince men of fin, and to
restrain them from it ; yet we are now no longer under the bondage and
terror of that legal covenant. The law then was not intended to diſcover
another way of justification, different from that revealed by the promiſe,
but only to lead men to ſee their need of the promiſe, by ſhewing them
the finfulneſs of fin, and to point them to Christ, through whom alone
they could be pardoned and justified.
As a further proof that the law was not deſigned to vacate the pro-
ye Abraham's ſeed,
i i I & {
T *
* f
+
º *
! } { e 1 *
miſe, the apostle adds, “It was ordained by angels in the hand of a me- .
diator.” It was given to different p, ſons, and in a different manner
from the promiſe, and therefore for different purpoſes. The promiſe
was made to Abraham, and all his fpiritual ſeed, including believers of all
*ations, even of the Gentiles as well as Jews ; but the law was given to
the Iſraelites as a peculiar people, and ſeparated from the rest of the
world. And whereas the promiſe was given immediately by God him.
ſelf, the law was given by the ministry of angels, and the hand of a me-
diator. Hence it appeared, that the law could not be deſigned to ſet
- aſide the promiſe ; for, (v. 20.) A mediator is not a mediator of one, of
one party only ; but God is one, but one Party in the promiſe or cove-
nant made with Abraham : and therefore it is not to be ſuppoſed that
by a tranſačtion which paſſed only between him and the nation of the
Jews, he ſhould make void a promiſe which he had long before made to
Abraham and all his ſpiritual ſeed, whether Jews or Gentiles. This
would not have been conſiſtent with his wiſdom, or with his truth and
faithfulneſs. Moſes was only a mediator between God and the Iſrael-
ites, not between God and the ſpiritual ſeed of Abraham ; and therefore
the law that was given by him, could not affect the promiſe made to
them, much leſs be ſubveifive of it.
II. The law was given to convince men of the neceſſity of a Saviour.
-The apoſtle aſks, (v. 21.) as what ſome might be ready to object, “Is
{
| both Jew and Gentile, are in a ſtate of guilt, and t
| with the promiſe, but ſubſervient to it, as the deſign of it is to diſcover
men's tranſgreſſions, and to ſhew, them the need they have of a better
righteouſneſs than that of the law. That conſequence would much rā-
, ther follow from their doćtrine than from his ; “for if there had been a
law given, that could have given life, verily righteouſneſs ſhould have
been by the law ;” and in that caſe the promiſe would have been ſuper-
ſeded, and rendered uſeleſs. But that in our preſent ſtate could hot be.
Jor the ſcripture hath concluded all underſºn; (i. º or declared that all,
# érefore unable toºt-
tain to righteouſneſs and juſtification by the wbrks of the law. That
diſcovered their wounds, but could not afford them à remedy: it fiewed
that they were guilty, becauſe it appointed ſacrifices, and purificatioãs,
which were manifeſtly inſufficient to take away fin; and therefore the
great defign of it, was, “ that the promiſe'6 #. Öf Jeſus Chriſt rhight
be given to them that believe ; that being £onvinced bf their guilt, and
the inſufficiency of the law to effect a righteouſneſs for them, they
might be perſuaded to believe on Chriſt, and ſo obtain the benefit of the
promiſe. ,
III. The law was defigned for a schoolmaster, to bring men to Christ,
v. 24. In the foregoing verſe, the apoſtle acquaints us with the ſtate of
the Jews under the Moſaic economy; that before faith came, or before
Chriſt appeared, and the doćtrine of juſtification by faith in him was
more fully diſcovered, they were kept under the law, obliged, under fevere
penalties, to a ſtrićt obſervance of the various precepts of it; and at that
time they were shut up, held under the terror and diſcipline of it, as pri-
ſoners in a ſtate of confinement: the deſign of this, was, that hereby
they might be diſpoſed more readily to embrace the faith which shbuld
afterward be revealed, or be perſuaded to accept Chriſt when he came
into the world, and to fall,in with the better diſpenſation he was to in-
troduce, whereby they were to be freed from bondage and ſervitude, and
brought into a ſtate of * greater light and liberty. Now, in that ſtate,
he tells them, “the law was their ſchoolmaſter, to bring them to Chriſt,
that they might be juſtified by faith.” As it declared the mind and
will of God concerning them, and at the ſame time denounced a cürſe
againſt them for every É. in their duty, ſo it was proper to convince
them of their, loſt and undone condition in themſelves, and to let them
ſee the weakneſs and inſufficiency of their own righteouſneſs to recom-
mend them to God. And as it obliged them to a variety of ſacrifices,
&c. which, though they could not of themſelves take away fin, were
typical of Chriſt, and of the great ſacrifice which he was to offer up for
the expiation of it, ſo it direéted them (though in a more dark and ob-
ſcure manner) to him as their only Relief and Refuge. And thus it was
their ſchoolmaſter, to inſtruct and govern them in their ſtate of minority,
or, as the word raiszywy's moſt properly ſignifies, their ſervant, to lead
and condućt them to Chriſt, (as children were wont to be led to ſchool
by thoſe ſervants who had the care of them,) that they might be more
fully inſtrućted by him as their Schoolmaſter, in the true way of juſtifica-
tion and ſalvation, which is only by faith in him, and which he was ap-
pointed to give the fulleſt and cleareſt diſcoveries of But left it ſhould
be ſaid, If the law was of this uſe and ſervice under the Jewiſh, why may
it not continue to be ſo under the Chriſtian ſtate too ; the apoſtle adds,
(v. 25.) that after faith is come, and the goſpel-diſpenſation had taken
place, under which Chriſt, and the way of pardon and life thrétigh
faith in him, are ſet in the cleareſt light, we are no longer under a school-
master; we have no ſuch need of the law to direét us to him, as there
was then.
Thus the apoſtle acquaints us for what uſes and purpoſes the law
ſerved. From what he ſays concerning this matter, we may obſerve, 1.
The goodneſs of God to his people of old, in giving the law to them :
for though, in compariſon .# the goſpel-ſtate, it was a diſpenſation of
darkneſs and terror, yet it furniſhed them with ſufficient means and helps,
both to dire&t them in their duty to God, and to encourage their hopes
in him. 2. The great fault and folly of the Jews, in miſtaking the 'de-
ſign of the law, and abuſing it to a yery different purpoſe from that
which God intended in the giving of it; for they expected to be juſti-
fied by the works of it; whereas it was never deſigned to be the rule of
their juſtification, but only a means of convincing them of their guilt
and of their need of a Saviour, and of dire&ting them to Chriſt, and faith
in him, as the only way of obtaining this privilegé. See Rom, p. 31,
º * 1
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Ajº. 56. * *
Wºr º $7s
1823–10. 8, 4. 3. The great advantage of the goſpel-ſtate above the
legal, under which we not only enjoy a clearer diſcovery of divine grace
and mercy than was afforded to the Jews of old, but are alſo freed from
the ſtate-of bondage and terror under which they were held. We are
snot now treated as children in a state of minority, but as ſons grown up
to a full age, who are admitted to greater freedoms, and instated in larger
rivileges, than they were. This the apostle enlarges upon in the fol-
i. verſes.
, For, having ſhewn for what intent the law was given, in the cloſe of
, the chapter...he acquaints us with our privilege by Christ ; where he par-
ticularly declares, + º
(1.) That “we are the children of God by faith in Christ Jeſus,”
. c. 26. And here we may obſerve, [1..] The great and excellent privi.
lege which real christians enjoy under the goſpel; they are the children of
God"; they are no longer accounted servants, but sons ; they are not
, now kept at ſuch a distance, and under ſuch restraints, as the Jews were,
but are allowed a nearer and freer acceſs to God than was granted to
them : yea, they are admitted into the number, and have a right to all
, the privileges, of his children...[2] How they come to obtain this pri-
vilege, and that is by faith in Christ Jeſus ; having accepted him as their
Lord and Saviour, and relying on him alone for justification and ſalva-
tion, they are hereupon admitted into this happy relation to God, and
are entitled to the privileges of it : for (John 1, 12.) “as many as re-
ceived him, to them gave he power to become the ſons of God, even to
them that believe on his name.” ' ' . .
, , And this faith in Christ, whereby they became the children of God,
she reminds us, (v. 27.) was what they profeſſed in baptiſm ; for he adds,
-“As many of you as have been baptized into. Christ, have put on
Christ.” Having in baptiſm profeſſed their faith in him, they were
...thereby devoted to him, and had, as it were, put on his livery, and de-
clared themſelves to be his ſervants and diſciples; and being thus become
the members of Christ, they were through him owned and accounted as
the children, of God. Here note, First, Baptiſm is now the ſolemn
rite of our admiſſion into the christian church, as circumciſion was into
that of the Jews. Our Lord Jeſus appointed it to be ſo, in the commiſ-
fion he gave to his apostles; (Matth. 28. 19), and accordingly it was
their practice to baptize thoſe whom they had diſcipled to the christian
faith ; and perhaps the apostle might take notice of their baptiſm here,
and of their becoming the children of God, through faith in Christ, pro-
ºfeſſed therein, to obviate a further objection, which the falſe teachers
Amight be apt to urge in favour of circumciſion. They might be ready
to ſay, “Though it ſhould be allowed that the law, as given at mount
Sinai, was abrogated by the coming of Christ the promiſed. Seed ; yet
why ſhould circumciſion be ſet aſide too, when that was given to Abra-
ham, together with the promiſe, and long before the giving of the law
by, Moſes * But this difficulty is ſufficiently removed, when the apostle
ſays, “ They who are baptized into Christ, have put on Christ:” for
from thence it appears, that under the goſpel, baptiſm comes in the room
, of circumciſion, and that they who by baptiſm are devoted to Christ,
3ud, do ſincerely believe in him, are to all intents and purpoſes as much
admitted into the privileges of the christian state, as the Jews were by
sircumciſion into thoſe of the legal, (Phil. 3.3.) and therefore there
was no reaſon, why the uſe of that ſhould still be continued. Note, Se-
condly, In our baptiſm we put on Christ, therein we profeſs our diſciple-
ſhip to him, and are obliged to behave ourſelves as his faithful ſervants :
being baptized into Christ, we are baptized into his death, that as he
died and roſe again, ſo, in conformity thereunto, we ſhould die unto fin,
and walk in newneſs of life; (Rom. 6. 3, 4.) it would be of great ad-
. . vantage to us, did we oftener.remember this.
(2.) That this privilege of being the children of God, and of being
. . by baptiſm devoted to Chriſt, is now enjoyed in common by all real chriſ.
tians. The law indeed made a difference between Jew and Greek, giving
the Jews on many accounts the pre-eminence : that alſo made a difference
w
between bond and free, maſter and ſervant, and between male and female,
the males being circumciſed; but it is not ſo now, they all ſtand on the
ſame level, and are all one in Christ Jeſus; as the one is not accepted on
the account of any national or perſonal advantages he may enjoy above the
other, ſo neither is the other rejećted for the want of them; but all who
ſincerely believe on Chriſt, of what nation, or ſex, or condition, ſoever
they be, are accepted of him, and become the children of God through
faith in him. *:::
(3.) That, “being Christ’s, we are Abraham’s ſeed, and heirs accord-
.ing to the promiſe.” Their judaizing teachers would make them be-
lieve that they muſt be aircumciſed and keep the law of Moſes, or they |
GALATIANs, tw.
Redemption by Chriſt.
could not be ſawed tº Noi" ſays therapestle, “ there is no need of that;
for if ye be Ghrist's, if ye fincerely-believe on him, who is the promiſed
Seed, in whom all the nations of the earth were to be bleſſed, ye thereby
become the true seed of Abraham; the father of the faithful, and as ſuch
are heirs according to the promise; and cónſequently are entitled to the
great bleſſings and privileges of it.” -- - *
And therefore upon the whole, fince it appeared that juſtification was
not to be attained by the works of the law, but only by faith in Chriſt,
and that the law of Moſes was a temporary inſtitution, and was given for
ſuch purpoſes as were only ſubſervient to, and not ſubverſive of, the pro-
miſe ; and that now, under the goſpel; Christians enjoy much greater
and better privileges than the Jews did under that diſpenſation; it muſt
needs follow, that they were very unreaſonable and unwiſe, in hearkenin
to thoſe who at once endeavoured to deprive them of the truth and li.
berty of the goſpel. #
CHAP. IV.
The apostle, in this chapter, is still carrying on the ſºme general deſign as
in the former—to recover theſe christians from the impressions made
apon them by the judaizing teachers, and to repreſent their weakneſs and
Jolly in ſitſfering themſelves to be drawn away from the goſpel-dostrine af
justification, and to be deprived of their freedom from the bondage of
the law of Moſes. For this purpoſe he makes uſe of various conſidera-
tions; ſuch as, I. The great excellence of the goſpel-state above the legal,
v. 1...7. II. The happy change that was made in them at their conver.
sion, v. 8...ll. III. The affection they had had for him and his miniſ:
try, v. 12... 16. IP. The character of the falſe teachers by whom they
had been perverted, v. 17, 18. , W. The very tender affection he had
jor them, v. 19, 20. , P.I.. The history of Iſaac and Ishmael, by a com-
pariſon taken from which he illustrates the difference between ſuch as
rested in Christ and ſuch as trusted in the law. And in all thºſe, as he
uſes great plainneſs and faithfulneſs with them, ſo he expresses the ten-
derest concern for them.
1. Nº. I ſay, that the heir, as long as he is a child,
differeth nothing from a ſervant, though he be
Lord of all; 2. But is under tutors and governors until
the time appointed of the father. 3. Even ſo we, when
we were children, were in bondage under the elements of
the world : 4. But when the fulneſs of the time was.
come, God ſent forth his Son, made of a woman, made.
under the law, 5. To redeem them that were under the
law, that we might receive the adoption of ſons. 6. And
becauſe ye are ſons, God hath ſent forth the Spirit of his
Son into your hearts, crying, Abba, Father. 7. Where-
fore thou.art no more a ſervant, but a ſon ; and if a ſon,
then a heir of God through Chriſt.
In this chapter the apoſtle deals plainly with thofe, who hearkened to.
the judaizing teachers, who cried up the law of Moſes in competition,
with the goſpel of Chriſt, and endeavoured to bring them under the
bondage of it. To convince them of their folly, and to reëtify their miſ-
take herein, in theſe verſes he proſecutes the compariſon of a child under
age, which he had touched upon in the foregoing chapter; and thence
ſhews what great advantages we have now, under the goſpel, above what
they had under the law. And here, !
I. He acquaints us with the state of the Old Teſtament church : it
was like a child under age, and it was uſed accordingly, being kept in as
ſtate of darkneſs and bondage, in compariſon of the greater light and li-
berty which we enjoy, under the göſpel. That was indeed a diſpenſation
of grace, and yet it was comparatively a diſpenſation of darkneſs : for as
the heir, in his minority, is “under tutors and governors, till, the time
appointed of his father,” by whom he is educated and inſtructed in thoſe
things which at preſent he knows little of the meaning of, though after-
ward they are likely to be of great uſe to him ;. ſo it was with the Old
Testament church—the Moſaic economy, which they were under, was
what they could not fully understand the meaning of ; for, as the apostle
ſays, (2 Cor. 3. 13.) “ They could not ſteadfaſtly look to the end of
that which was aboliſhed.” But to the church, when grown up to ma-
turity, in goſpekdays, it becomes of great uſe. And as that was a diſ-
A. J). 36. * * *
Redemption by Chrik.
*GALATIANS, IV.
penſation of. darkneſs, ſo of bandige too; for “they were in bondage
inder the elements of the world,” being tied to a great number of bur:
thenſome rites and obſervances, by which, as by a kind of firſt rudiments,
they were ... whereby they were kept in a ſtate
f ſubjećtion, like a child under tutors and governºrs, The church then
#, more under the chara&er of a ſervant, being obliged to do everything
according to the command of God, without being fully acquainted with
he reaſon of it; but the ſeavice under the goſpel appears to be more
reaſonable than that was. The time appointed of the Father being come,
when the church was to arrive at its full age, the darkneſs and bondage,
finder which it before lay are removed, and we are under a diſpenſation of
greater light aid liberty. º º
II. He acquaints us with the much happier ſtate of christians under
& e goſpel-diſpenſatiºn: v. 4...7. When the fulneſs of time was come;
the time appointed of the Father, when he would put an end to the legal
diſpenſation, and ſet up another and a better in the room of it, he sent
forth his Son, &c.
new diſpenſation, was no other than the Son of God himſelf, the only
begotten, of the Father ; wh9, as he had been propheſied, of, and, pro-
thiſed, oth Éhe foundation of the world, ſo in due time he was manifeſted
föß"this purpoſe. He, in purſuance of the great deſign he had under-
taken, ſubmitted to be made of a woman ; there is his incarnation—and
... to be made under the law ; there is his ſubjećtion. He who was truly
'God, for our ſakes became man; and he who was Lord ef all, conſented
to come into a ſtate of ſubjection, and to take upon him the form of a
ſervant; and one great end of all this, was, To redeem them that were
under the law; to ſave us from that intolerable yoke, and to appoint
goſpel-ordinances more rational and eaſy. He had indeed ſomething
$more and greater in his view, in coming into the world, than merely to
deliver us from the bondage of the ceremonial law ; for he came in our
nature, and conſented to ſuffer and die for us, that hereby he might re-
deem us from the wrath of God, and from the curſe of the moral law,
which, as finners, we all lay under. But that was one end of it, and a
mercy reſerved to be bestowed at the time of his manifeſtation; then the
more ſervile state of the church was to come to a period, and a better to
ſucceed in the place of it; for he was ſent to redeem us, that we might
yeceive the adoption of ſons; that we might no longer be accounted and
treated as ſervants, but as ſons-grown up to maturity, who are allowed
igreater freedoms, and admitted to larger privileges, than while they were
wnder tutors and governors. This the courſe of the apostle's argument
leads us to take notice of, as one thing intended by this expreſſion, though,
*no doubt, it may alſo be understood as fignifying that gracious adoption
&Which the goſpel ſo often ſpeaks of, as the privilege of thoſe who be.
lieve in Christ. Iſrael was God’s Son, his first-born, Rom. 9; 4. But
flow, under the goſpel, particular believers receive the adoption: and, as
an earnest and evidence of it, they have together therewith the Spirit of
'adoption, putting them upon the duty of prayer, and enabling them in
Éprayer to eye God as a Father ; (v. 6.) “Becauſe ye are ſons, God
bâtir-ſent forth the Spirit of his Son into your hearts, crying Abba, Fa-
ther.” And hereupon, (v. 7.) the apostle concludes this argument, by
adding, “Wherefore thou art no more a ſervant, but a ſon; and if a
ſon, then a heir of God through Chriſt;” that is, Now, under the
goſpel-state, we are no longer under the ſervitude of the law, but, upon
our believing in Christ, become the ſons of God; we are thereupon ac-
cepted of him, and adopted by him ; and, being the sons, we are alſo
heirs of God, and are entitled to the heavenly inheritance : (as he alſo
reaſons, Rom, 8, 17.) and therefore it must needs, be the greatest
‘weakneſs and folly to turn back to the law, and to ſeek juſtification by
the works of it. From what the apostle ſays in theſe verſes, we may
obſerve,
ii 1: The wonders of divine love and mercy towards us, particularly of
God the Father, in ſending his Son into the world to redeem and ſave us;
of the Son pf God, in ſubmitting ſo low, and ſuffering ſo much, for us, in
purſuance of that deſign ; and of the Holy Spirit in condeſcending to
'dwell in the hearts of believers for ſuch gracious purpoſes.
2. The great and invaluable advantages which christians enjoy under
the goſpel: for, (1.) We receive the adoption of sons. Whence note,
It is the great privilege which believers have through Chriſt, that they
are adopted children of the God of heaven. We who by nature are
children of wrath and diſobedience, arc become by grace children of
‘love. (2.) We receive the Spirit of adoption. Note, [1..]. All who
have the privilege of adoption, have the Spirit of adoption; all who are
º |. the º: à. of the nature, of the children of God;
r he will have all his children to reſem im. ſ2.T. The Spirit
"Vol. V, No. 101. reſemble him. . [2]. The Spirit gf
The Perſon who was employed to introduce this
adoption is always the Spirit of prayer, and it is our' duty in prayer te
eye God as a Father, Christ has taught us in prayer to eye Gadº
our Father in heaven. [3.] If we are his ſons, then his heirs. Et is
not ſo among men, with whom the eldeſt ſon is beirã but all God”
children are heirs; they who have the nature of ſons, ſhall have the in-
heritance of ſons. . R - -
** *
* -- * *
* ~ * ** * • ?:
8. Howbeit then, when ye knew not God, ye did ſº
vice unto them who by nature are no gods. 9. But nºw,
after that ye have known God, or rather are known ºf
God, how turn ye again to the weak and beggarly, ele.
ments, whereunto ye deſire again to be in bondage? (19.
Ye obſerve days, and months, and times, and years. .. li.
I am afraid of you, left I have beſtowed upon you labout
in vain. * - . . . * * ... º
In theſe verſes the apoſtle puts them in mind of what they were before
their converſion to the faith of Chriſt, and what a bleſſed change their
converſion had made upon them'; and thence endeavours to $2nyin
them of their great weakneſs in hearkening to thoſe who would bring
them under the bondage of the law of Moſes. . wº. s , 3.
I. He reminds them; of their pāſt ſtate and behaviour, and what they
were before the goſpelivasºpreached:to them ; then they knew nºt ºog,
they were groſsly ignorant of the true God, and the way wherein he is
to Ée worſhipped: and at that time they were under the worst of ſlaveries,
for “ they did ſerviče to them which by naturé were no gods;" they
were employed in a great #umber-bffuperſtitious and idolatrous ſervicës
to thofe, who, though” they were accounted gods, were yet really no
gods, but mere creatures, and perhaps of their own making, and there-
fore were utterly qmable tb, hear and help them. Note, 1. Thoſe who
are ignorant, of the true God, cannot but be inclined to falſe gods.
Thoſe who forſook the Gºd who made the world, rather than be without
gods, worſhipped ſuch as they themſelves made, 2. Religious worſhip
is due to none but to him who is by hature God; for when the apostle
blames the doing ſervice to ſuch as by nature were no gods, he plainly
ſhews that He only who is by nature God, is the proper Object of our
religious worſhip. . . . . : - . . Jºž
ii. He calls upon them to confider the happy change that was made
in\them by the preaching of the goſpel among them. Now tº That!
known God; they were brought to the knowledge of the true Godafºd
of his son jeſus Chriſt, whereby they were recovered out of the ignº-
rance and bondage under which they before lay ºr rather were known
of God; this happy, change in their ſtate, whereby they were turned
from idols to the living God, and through Chriſt had received the adop-
tion of ſons, was not owing to themſelves, but to him ; it was the effeºt
of his free and rich grace toward them, and as ſuch they ought to ad-
count it; and therefore hereby they were laid under the greater' obligå-
tion to adhere to the liberty wherewith he had made them free. Noté,
All our acquaintance with God begins with him; we know him, becauſe
we are known of him. J. ºs
iii. Hence he infers the unreaſonableneſs and madneſs of their ſuffe?
ing themſelves to be brought again into a ſtate of bondage; he ſpeaks
of it with ſurpriſe and deep concern of mind, that ſuch as they ſhould do
ſo ; How turn ye again; &c. ſays he, v. 9... “ How is it that ye, who
have been taught to worſhip God in the goſpel-way, ſhould now be pet-
ſuaded to comply with the ceremonial-way of worſhip ; that ye, who
º been acquainted with a diſpenſation of light, liberty, and love, as
that of the goſpel is, ſhould now ſubmit to a diſpenſation of darkneſs,
and bondage, and terror, as that of the law is " This they had the leſs
reaſon for fince they had, never been under the law of Moſes, as the
Jews had been ; and therefore on this account they were more ineº-
fable than the jews themſelves, who might be ſuppoſed to have foºle
fondneſs for that which had been of ſo long ſtanding among them. Bº-
fides, what they ſuffered themſelves to be brought into bondage to, ...i.
but weak and beggarly elements, ſuch things as had no power in then to
cleanſe the ſoul, or to afford any ſolid ſatisfaction to the mind, and which
were only defigned for that ſtate of pupillage under which the churéh
had been, and which was now come to a periºd; and therefore their
weakneſs and folly were the more aggravated; in ſubmitting to theft,
and in ſymbolizing with the Jews in obſerving their various feſtivals, here
fignified by days, and months, and times, and years. Héreºpte, 1. It is
poſſible for thoſe who have made great profeſſions of ireligion, to be
afterward drawn into very great defections from the purity and fixiptltity
w 5.I.
-
A. D.56. x - - '2. ; $. , ſº
of it, for this was the caſe of theſe christians. And, 2. The more mercy
God has ſhewn to any, in bringing them into an acquaintanee with: the
goſpel, and the liberties and privileges of it, the greater-are their fin and
fully, in ſuffering themſelves to be deprived of them; for this the apoſtle
lays a ſpecial ſtreſs upon, that, after they had known. God, or rather
were known of him, they defired to be in bondage under the weak and
beggarly elements of the law.
HV. Hereupon he expreſſes his fears concerning them, lest he had be-
§ºve on them labour in vain. He had been at a great deal of pains
âbºut them, in preaching the goſpel to them, and endeavouring to con-
fièm, them in the faith and liberty of it; but now they were giving up
theſe, and thereby rendering his labour among them fruitleſs and ineffec-
º this he could not but be deeply affected with the thoughts of.
9th, lº, A. great deal of the labour of faithful miniſters is labour in vain;
and'When it is ſo, it cannot but be a great grief to thoſe who deſire the
ſalvation of ſouls. Note,'?;"The labºur ºf miniſters is in vain upon
thoſe who begin iſ the Spirit; and’éfi ſã2the fleſh; who, though they
ſeem to ſet out wellºyā; afterweightfurºſideſfrºm the way of the goſpel.
Nºte: 3. Thoſe will bay Agrº deabte; anſwer. fors, upon-whom the
#ful miniº º:
"212. Brethreñ; I. tiſſéčh you, tº as'I am : for I am as
yºgre; ye haveºlin fift * tºll; ‘ig. Ye know how
through infirinity º fiſh, Piteåched the goſpel unto
f" } :: *k, ºf • I ..ºf 83 w \". ſº-i- • & ſº
you at the firſt. #4. Aid'H º: which was in
thèfleſh ye deſpiſed fiot, ºr ified: ; but received me as
an angel of God, ebºn as Chriſtjēſiſ; 15. Where is then
the bleſſedneſsye ſpakeoff. Rörlitearºyºu record, that if
#had been poſſible. yewild ºve ºfficked out your own
eyes, and have gived them tºmé. 16. Ainſ therefore
become your enemy, becauſeſ teſt # the truth?
3G . . . . . . . . ; ... ", , , , ; ; ; ; ; ; ; ; ; ; ; ; ' ' ' ' '. $
That theſe chriſtians might be the more aſhamed of their defe&tion
from the truth of the goſpel which Paul had preached to them, he here
reminds them, of the great affečtion they formérly had for him and his
miniſtry, and, puts them upon conſidering how very unſuitable their pre-
º was to what they then profeſſed. ...And here we “may
ºx.; , ſ: , , , , . . . . . . . . . . . . t y - t
dk, Hºff §ignately he addreſſes himſelf to them ; he ſtyles them
#####, thqugh, he knew their hearts; were in a great,meaſure alienated
jºiningſ. He defires that all-reſentments, might be laid aſide, and that
they would bear the ſame temper of mind toward him, which he did to
theºl; he would, hawe, them to be as he was, for ſhe was, as they were, and
moreover tells them that they had not injured him at all. He had no
qual rel with them upon his own account; though, in blaming their con-
dućt, he had expreſſed himſelf with ſome warmth and concern of mind.
He aſſures them that it was not owing to any ſenſe of perſonal injury or
affront, (as they might be ready to think,) but proceeded wholly from
a zeal for the truth and purity of the goſpel, and their welfare and hap-
pineſs,' ' Thus, he endeavours to mollify their ſpirits toward him, that ſo
they might be the better diſpoſed to receive the admonitions he was
giving them ; hereby he teaches us, that in our reproving others we
ſhould take care to convince them that our reproofs do not proceed from
any private pique or reſentment, but from a fincere regard to the honour
of God and religion, and their trueſt welfare; for then they are likely to
be moſt ſucceſsful, when they appear to be moſt diſintereſted.
, II. How he magnifies their former affection to him, that hereby they
might be, the more aſhamed of their preſent behaviour toward him. To
this purpoſe, 1. He puts them in mind of the difficulty under which he
laboured when he came firſt among them; “Ye know, ſays he, how,
through infirmity of the fleſh, I preached: the goſpel unto you, at the
first.” Whāt this infirmity of the flesh was, which in the following
words he expreſſes.by his temptation that was in his flesh, (though, no
dºubt, it was well known to theſe chriſtians to whom he wrote,). we can
have no certain, knowledge of a ſome take it to have been the perſecu-
tions which he ſuffered for the goſpel’s ſake; others, to have been ſome.
thing in, his perſon, or manner of ſpeaking} which might, render his mi-
niſtry, leſs, grateful and acceptable, preferring \to, 2 Cor. 10,510, and to
ch, 12. 7...:9... But, wherever,it was, it ſeems it made not impreſſion on
them to his diſadvantage. For, 2. He takes notice, that, notwithſtand-
ing this bis infirmity, (which might poſſibly leſſen him in the eſteem of
ſome others,) they’did not despise.or-rºject him on the account of it, but,
*
3 : t , f i, y'ſ ; , *": s ,
GALATIANSAIV.
The Apoſtle's affe&ionate Remonſtrance.
on the contrary, “received himſat an angel of God, even as-Chriſt
Jeſus;%; they ſhewed a great deal of reſpect to him; he was a welcome
meſſenger to them, even astbough an angel of God or Jeſus Christ him.
ſelf had preached to thematºga; ſo greatºwas their esteem of him, that,
if it would-baverbeen any advantage to him, “they could have plucked
out their own eyes, and have given them to him.” Note, ‘How uncer-
tain the reſpects of people are, how apt they are to change, their minds,
and how eaſily they are, drawn into a contempt of thoſe for whom they
once had the greateſt eſteem and affection, ſo that they are ready to pluck;
out the eyes of thbfe for whom they would before have, plucked out
their own We ſhould therefore labour to be accepted of God, “ for it
is a ſmall thing to be judged of man’s judgment,” I Cor. 4. 3, 7
III. How earnestly he expostulates with them hereupon ; l'here is
then, ſays he, the blessedness ye spake of 2 As if he had ſaid, “Time
was, when you expreſſed the greatest joy and ſatisfaction in the glad
tidings of the goſpel, and were very forward in pouring out your bleſ.
fings upon me, as the publiſher of them ; whence is it that you are now
ſo much altered, that you have ſo little reliſh of them, or reſpect for me !
You once thought yourſelves happy in receiving the goſpel; have you
now any reaſon to think otherwiſe ’’’ Note, Thoſe who have left their
firſt love would do well to confider, Where is now the bleſſedneſs they
once ſpake of, what is become of that pleaſure they uſed to take in com-
munion with God, and in the company of his ſervants : The more to im-
preſs upon them a juſt ſhame of their preſent condućt, he again aſks,
(v. 16.) “Am I become your enemy, becauſe I tell you the truth P. How
is it that I, who was heretofore your favourite, am now accounted your
enemy Can you pretend any other reaſon for it, than that I have told
you the truth, endeavoured to acquaint you with, and to confirm you in,
the truth of the goſpel 2 And if not, how unreaſonable muſt your diſ-
affection be l’” Note, 1. It is no uncommon thing for men to account
thoſe their enemies, who are really their beſt friends; for ſo, undoubtedly,
thoſe are, whether ministers or others, who tell them the truth, and deal
freely and faithfully with them in matters relating to their eternal ſalva-
tion, as the apoſtle now did with theſe chriſtians. 2. Ministers may
ſometimes create enemies to themſelves by the faithful diſcharge of their
duty; for this was the caſe of Paul, he was accounted their enemy for
telling them the truth. 3. Yet ministers must not forbear ſpeaking the
truth, for fear of offending others, and drawing their diſpleaſure upon
them. 4. They may be eaſy in their own minds, when they are con-
ſcioils, to themſelves, that, if others are become their enemies, it is only
for telling them the truth, * , , , , , , , , , , , , , ; r * :
17, They zealouſly affect you, but not well; yea, they
would exclude you, that ye might affect them. 18. But
it is good to be zealouſly affeóted always in a good things
and not only when I am preſent with you.
The apostle is still carrying on the ſame defign as in the foregoing
verſes, which was, to convince the Galatians of their fin and folly in de-
parting from the truth of the goſpel: having juſt before been expoſtulating
with them about the change of their behaviour toward him who endea-
voured to eſtabliſh them in it, he here gives them the charaćter of thoſe
falſe teachers who made it their buſineſs to draw them away from it :
which if they would attend to, they might ſoon ſee how little reaſon they
had to hearken to them : whatever opinion they might have of them,
he tells them they were deſigning men, who were ailming to ſet up them-
ſelves, and who, under their ſpecious pretences, were more conſulting
their own intereſt than theirs; “They zealouſly affect you,” ſays he
“ they ſhew a mighty reſpect for you, and pretend a great deal of affec-
tion to you, but not well; they do it not with any good deſign, they are
not ſincere and upright in it, for they would exclude you, that ye might g/?
fect them ; that which they are chiefly aiming at, is, to engage you! af-
fe&tions to them ; in order to this, they are doing all they can to draw
off your affections from me, and from the truth, that ſo they may engroſs
you to themſelves.” This, he aſſures them, was their deſign, and there-
fore they muſt needs be very unwiſe in hearkening to them. Note, 1.
There may appear to be a great deal of zeal, where yet there is but little
truth and fincerity. Obſerve, 2. It is the uſual way of ſeducers, to in-
finuate themſelves into people’s affections, and by that means to draw
them into their opinions. 3. Whatever pretences ſuch may make, they
have uſually more regard to their own intereſt than that of others, and
will not ſtick at ruining the reputation of others, if by that means they
can raiſe their own. Ön this occaſion the apostle gives us that excellent
rule, which we have, v. 18. “It is good to be zealouſly affected alway”

-* - .** - Af -- ' ' , -", * * * • S. *
- Bºsé, ºn iſ . . . . . ºf cºfºº
A. B. 56. ’’’ ºr • * * * * * *
* * * *.
*, * * *
... Tº # ſi
chooſe to render to a good man, and ſo donſider the apostle' as pointing
to himſelf; this ſenſeſ they think, is favoured both by the preceding con-
text, and alſo by the words immediately following; and not only when I am
present with gous which may be as if he had ſaid, “ Time was, when ye
were zealouſly affected toward me’; ye" once took me for a "good"man;
and have now no reaſon to think ptherwiſe of me; ſurely then it would ||
become you to ſhew the ſame regard to me, now that I am abſent from
you, which yeaid when I was preſent with you.” But if we adhere to
our own tranſlation, the apostlewhere furniſhes us with a very good-rule
to direét and regulate us in the exerciſe of our zeal : there are two things
which to this purpoſe he more eſpecially recommends to us ; (1.) That
it be exerciſed only upon that which is good; for zeal is then only good,
when it is in a good thing : they who are zealouſly affected to that
which is evil, . will thereby only do ſo much the more hurt. And (2.)
That herein it be constant and ſteady : it is good to be zealous always in a
good thing; not for a time only, or now and then, like the heat of an
ague-fit, but, like the natural heat of the body, conſtant. Happy would
it be for the church of Christ, if this rule was better obſerved among
christians ! . . .
ſº
19. My little children, of whom I travel in birth again
until Chriſt be formed in you, 20. I deſire to be preſent
with you now, and to change my voice; for I ſtand in
doubt of you. - l
That the apostle might the better diſpoſe theſe christians to bear
with him in the reproofs which he was obliged to give them, he here ex-
preſſes his great affection to them, and the very tender concern he had
for their welfare : he was not like them—one thing when among them,
and another when abſent from them ; their diſaffection to him had not
removed his affection from them; but he ſtill bore the ſame reſpect to
them which he had formerly done; nor was he like their falſe teachers,
who pretended a great deal of affection to them, when at the ſame time
they were only conſulting their own interest ; but he had a ſincere con-
cern for their truest advantage; he ſought not their’s, but them. They
were too ready to account him their enemy, but he aſſures them that he
was their friend; nay, not only ſo, but that he had the bowels of a pa-
rent toward them. He calls them his children, as he juſtly might, fince
he had been the inſtrument of their converſion to the chriſtian faith; yea,
he ſtyles them his little children, which as it denotes a greater degree of
tenderneſs and affection to them, ſo it may poſſibly have a reſpect to
their preſent behaviour, whereby they ſhewed themſelves too like little
children, who are eaſily wrought upon by the arts and inſinuations of
others. He expreſſes his concern for them, and earneſt defire of their
welfare and ſoul-proſperity, by the pangs of a travailing woman—he
travailed in birth for them : and the great thing which he was in ſo much
pain about; and which he was ſo earneſtly definous of, was, not ſo much
that they might affect him, as that Christ might be formed in them ; that,
they might become christians indeed, and be more confirmed and eſta-
bliſhed in the faith of the goſpel. From whence we may note, 1. The
very tender affection which faithful ministers bear toward thoſe, among
whom they are employed; it is like that of the most affectionate parents
to their little, children, 2. That the chief thing they are longing and
even travailing in birth for, on their account, is, that Christ may be
formed in them ; not ſo much that they may gain their affections, much
leſs-that, they may make a prey of them, but that they may be renewed
in the ſpirit of their minds, wrought into the image of Chriſt, and more
fully ſettled and bonfirmed in the christian faith and life : and how un-
reaſonably muſt: thoſe people ačt, who ſuffer themſelves to be prevailed
upon to deſert or, diſlike ſuch miniſters I. 3. That Chriſt is not fully
formed in men-till they are brought off from truſting in their own righ-
teouſneſs, and madé to hely only upon him and his righteouſneſs.
As a further evidence of the affection and, concern which the apostle
had for theſe christians; he adds, (v. 20.) that he deſired to be then pre-
sent with them ; that he would be glad of an opportunity of being among
them, and converſing with them, and that thereupon he might find occa-
ſion to change his voice toward them : for at preſent he stood in doubt of
them ; he knew not well what to think of them ; he was not ſo fully.
acquainted with their ſtate as to know how to accommodate himſelf to
them ; he was full of fears and jealouſies concerning them, which was
the reaſon of his writing to them in ſuch a manner as he had done ; but
he would be glad to find that matters were better with them than he
GALATIANS, IV.
in a good thing.” “What our-tranſlation renders in a gºod thing, ſome
|
The Apoſtle's affectionate Remonſtrăcă.
feared, and that he might have occaſion to commend them, inſtead if
thus reproving and chiding them. Note, Though ministers too often
find it neceſſary to reprove thoſe they have to do with, yet this isºtto
grateful work to them; they had much rather there was no occaſion för
it, and are always glad when they can fee reaſon to change their voice
toward them. . . . *- . . . . . . . .
- - . . . . . . . ,- 1.
21. Tell me, ye that deſire to be under the law,'do
ye not hear the law? 22. For it is written, that Abraham
had two ſons, the one by a bond-maid, the other by a frees
woman. 23. But he who was of the bond-woman was
born after the fleſh; but he of the free-woman was by
promiſe. 24. Which things are an allegory; for theſe
are the two covenants; the one from the mount. Sinai,
which gendereth, to bondage, which is Agar, 25. For
this Agar is mount Sinai in Arabia, and anſwereth to Je:
ruſalem which now is; and is in bondage with her chil:
dren. 26. But Jeruſalem'which is above, is free, which
is the mother of us, all. 27. For it is written, Rejoice
thou barren that beareſt not; break forth, and cry, thog
that travailinºis; it hath many mºniº
dren than ſhe who hatha huſband. .28. Nów.we, bre;
thren, as Iſaac was, are the hildren of promiſe. 29...But
as then he that was born after the fleſh perſecuted him
that was born after the Spirit, even ſo it is now... 8d.

| Nevertheleſs what faith the ſcripture? Caſt out the bond-
woman and her ſon : for the ſon of the bond-woman ſhall,
not be heir with the ſon ºf the free-woman. 31. So then:
brethren, we are not children of the bond-woman, but of
the free. . . . . . f. , t , º, . . . . . ; : ;...!!!"
# , i -
* . . . . . . . . . . . . . . . . . . . * : *
* ,
. . . ." - * - : - •; ; , , f : . . ºti .. ) ºf 3
'*'Cº 3 A i . . . . . . • t . . . . ; * f : ... rºi, ) : :
In theſe verſes the apoſtle illuſtråtes the difference between befºrers
- .#
, } { . . . .
# who reſted in Chriſt only, and thoſe judaizers who truſted in the law, by
a compariſon taken from the ſtory of Iſaac and Iſhmael." This he intº
duces in ſuch a manner as was proper to ſtrike and impreſs their miāāş
and to convince them of their great weakneſs in departin gfrom the truth
and ſuffering themſelves to be deprived of the liberty of the goſpel;
“Tell me, says he, ye that defire to be under the law; we not hearthé
law º' He takes it for granted that they did hear the law, for ambi,
the Jews it was wont to be read in their public aſſemblies every ſabbath-
day; and fince they were ſo very fond of being under it; he would havé
them duly to confider what is written therein, (referring to what is re-
corded Gen 16. and ch: 21.) which if they'would do, they might. ſoon.
ſee how little reaſon they had for it. And here, ' ' ' ' ' ' ‘’’ ‘’’ º, fºr
1. He ſets before them the hiſtory itſelf; (v. 22, 23.) For ##
written, Abraham had two sons, &c. Here he repreſents the different
ſtate and condition of theſe two ſons of Abraham ; that the offe, Iſhmael,
was by a bond-maid, aid the other, Iſaac, by a free-woman ; and º:
whereas the former was born after the flesh, or by the ordinary courſe
of nature, the other was by promise, when in the courſe of natureithéré
was no reaſon to expect that Sarah ſhould have a ſon. . . . . . . .”
2. He acquaints them with the meaning and defign of this hiſtory,'or.
the uſe which he intended to make of it; (v. 24.27.) These things, ſays:
he, are an allegory, wherein, beſide the literal and hiſtorical ſenſe of the
words, the Spirit of God might deſign to fignify ſomething furthér to
us, and that was, That theſe two, Agar and Sarah, are the two covenants,
or were intended to typify and prefigure the two different diſpenſations
of the covenant. The former, Agar, repreſented that which was given
from mount Sinai, and which gendereth to bondage, which though it was.
a diſpenſation of grace, yet, in compariſon of the goſpel-ſtate, was a diſ-
penſation of bondage, and became more fo. to the Jews, through their miſs
take of the defign of it, and expecting to be juſtified by the works of
it. For this Agar is mount Sinai in Arabia, (mount Sinai was then called
Agar by the Arabians;), and it anſwereth to Jerusalem which now is, and
is in bondage with her children; that is, it juſtly repreſents the preſent
ſtate of the Jews, who, continiuing in their infidelity, and adhering to
that covenant, are ſtill in bondage with their children. But the other,
Sarah, was intended to prefigure Jeruſalem which is above, or the ſtate of
chriſtians under the new and better diſpenſation of the covenant, which
A. º. 56... ' * . . " --- * *
is free both from the curſe of the moral and the bondage of the cere-
'monial lay, and is the mother of us all; a ſtate into which all, both Jews
and Gentiles, are admitted, upon their believing in Chriſt. And to
this greater freedom and enlargement of the church under the goſpel:
diſpenſation, which was typified by Sarah the mother of the promiſed
feed, the apoſtle refers that of the prophet, Iſa. 54. 1, where it is
written, “Rejoice, thou barren that beareſt not ; break forth and cry,
thou that travaileſt not : for the deſolate hath many more children than
(he who hath a huſband.” t
3. He applies the hiſtory thus explained, to the preſent caſe ; (v. 28.)
Now we, brethren, ſays he, as Isaac was, are the children of the promiſè.
... We chriſtians, who have accepted Chriſt, and rely upon him, and look
for juſtification and ſalvation by him alone, as hereby we become the
spiritual, though we are not the natural, feed of Abraham, ſo we are en-
titled to the promiſed inheritance, and intereſted in the bleſfings of it.
But leſt theſe chriſtians ſhould be ſtumbled at the oppoſition they might
meet with from the Jews, who were ſo tenacious of their law, as to be
ready to perſecute thoſe who would not ſubmit to it, he tells them that
this was no more than what was pointed to in the type ; for “as then he
that was born after the fleſh, perſecuted him that was born after the
Spirit,” they muſt expect it would be so now ; But, for their comfort
in this caſe, he deſires them to confider what the ſcripture faith, (Gen.
21. 10.) “ Caſt out the bond-woman and her ſon, for the ſon of the
bond:woman ſhall not be heir with the ſon of the free-woman.” Though
the judaizers ſhould perſecute and hate them, yet the iſſue would be, that
judaiſm would fink, and wither, and periſh ; but true chriſtianity ſhould
flouriſh and laſt for ever. And then, as a general inference from the
whole, or the ſum of what he had ſaid, he concludes, (v. 31.) “ So
then, brethren, we are not children of the bond-woman, but of the free.”
f
*
* * *
CHAP. V.
In this chapter, the apoſtle comes to make application of his foregoing dis-
courſe. He begins it with a general caution, or exhortation, (v. 1.) which
he afterward enforces by ſeveral consideratians, v. 2... 12. He then
presses them to ſerious practical godlineſs, which would be the best anti-
dote against the snares of their false teachers : particularly, I. That
they should not strive with one another, v. 13... 15. II. That they would
strive against sin : where he shews, 1. That there is in every one a
struggle between flesh and spirit, v. 17. 2. That it is our duty and in-
terest, in this struggle, to side with the better part, v. 16, 18. 3. He
specifies the works of the flesh, which must be watched against, and mor-
ifted ; and the fruits of the Spirit, which must be brought forth and
cherished; and shews of what importance it is that they be ſo, v. 19.24.
And then concludes the chapter with a caution against pride and envy.
1. QRTAND faſt therefore in the liberty wherewith
Chriſt hath made us free, and be not entangled
again with the yoke of bondage. , 2. Behold, I Paul ſay
unto you, that if ye be circumciſed, Chriſt ſhall profit
you nothing. , 3. For I teſtify again to every man that is
circumciſed, that he is a debtor to do the whole law. 4.
Chriſt is become of no effect unto you, whoſoever of you
are juſtified by the law; ye are fallen from grace. 5.
For we through the Spirit wait for the hope of righteouſ.
neſs by faith. 6. For in Jeſus Chriſt neither circumciſion
availeth any thing, nor uncircumciſion; but faith which
worketh by love. 7. Ye did run well; who did hinder
you, that ye ſhould not obey the truth 8. This perſua-
ſion cometh not of him that calleth you. 9. A little leaven
leaveneth the whole lump. 10. I have confidence in you
through the Lord, that ye will be none otherwiſe minded:
but he that troubleth you ſhall bear his judgment, who-
ſoever he be. 11. And I, brethren, if I yet preach circum-
cifion, why do I yet ſuffer perſecution ? Then is the offence
of the croſs ceaſed. 12. I would they were even cut off
who trouble you.
In the former part of this chapter the apoſtle cautions the Galatians
-GALATIANS, yo
ſ
Juſtification by Faith algne.
to take heed of the judaizing teachers, who endeavoured to bring them
back under the bondage of the law. t t
before, and had largely ſhewn how contrary the principles and ſpirit of
thoſe teachers were to the ſpirit of the goſpel; and now this is as it
were the general inference or application of all that diſcourſe. Since it
appeared by what had been ſaid, that we can be juſtified only by faith
in Jeſus Chriſt, and not by the righteouſneſs of the law ; and that the
law of Moſes was no longer in force, nor chriſtians under any obligatiºn
| to ſubmit to it; therefore he would have them to “ſtand faſt in the
liberty where with Chriſt hath made us free, and not to be again en-
tangled with the yoke of bondage.” Here obſerve, 1. Under the goſpel
we are enfranchiſed; we are brought into a ſtate of liberty, wherein' we
are freed from the yoke of the ceremonial law, and from the curſe of the
moral law.; ſo that we are no longer tied to the obſervation of the one,
nor tied up to the rigour of the other, which curſes every one that con-
tinues not in all things written therein to do them, ch. 3. 10. 2. We
|-owe this liberty to Jeſus Chriſt, it is he who has made us free by his
merits he has ſatisfied the demands of the broken law, and by his au-
thority as a King he has diſcharged us from the obligation of thoſe car-
mal ordinances which were impoſed on the Jews. And,'3. It is there.
fore our duty to stand fast in this liberty, conſtantly and faithfully to ad-
here to the goſpel and to the liberty of it, and not to ſuffer ourſelves, upon
any confiderations, to be again entangled with the yoke of bondage, or per-
ſuaded to return back to the law of Moſes. This is the general caution
or exhortation, which in the following verſes the apoſtle enforces by
ſeveral reaſons or arguments. As, h
I. That their ſubmitting to circumcifion, and depending on the works
of the law for righteouſneſs, was an implicit contradićtion of their faith
as chriſtians, and a forfeiture of all their advantages by Jeſus Chriſt,
v. 2...4. And here we may obſerve,
1. With what ſolemnity the apoſtle aſſerts and declares this ; Behold,
I Paul ſay unto you ; (v. 2.) and he repeats it, (v. 3.) I testify unta
gyou ; as if he had ſaid, “I, who have proved myſelf an apoſtle of Chriſt,
and to have received my authority and inſtructions from him, do declare,
and am ready to pawn my credit and reputation upon it, that if ye be
circumcised, Christ shall profit you nothing, &c.” wherein he ſhews that
what he was now ſaying was not only a matter of great importance, but
what might be moſt aſſuredly depended on. He was ſo far from being a
preacher of circumciſion, (as ſome might report him to be,) that he
looked upon it as a matter of the greateſt conſequence, that they did
not ſubmit to it.
2. What it is which he ſo ſolemnly, and with ſo much aſſurance, de-
clares; it is, that if they were circumcised, Christ would profit them no-
thing, &c. We are not to ſuppoſe that it is mere circumciſion which
the apoſtle is here ſpeaking of, or that it was his deſign to ſay, that
none who are circumciſed could have any benefit by Chriſt ; for all the
Old Teſtament faints had been circumciſed, and he himſelf had con-
ſented to the circumciſing of Timothy. But he is to be underſtood as
ſpeaking of circumciſion in the ſenſe in which the judaizing teachers did
impoſe it, who taught, “that except they were circumciſed, and kept.
the law of Moſes, they could not be ſaved,” A&ts 15. 1. That this is,
his meaning, appears from v. 4. where he expreſſes the ſame thing by
their being justifted by the law, or ſeeking juſtification by the works of
it. Now in this caſe, if they ſubmitted to circumcificn in this ſenſe, he
declares that Christ would profit them nothing ; “that they were debtors
to do the whole law ; that Chriſt was become of no effect to them ; and
that they were fallen from grace.” . From all which expreſſions it ap-
pears, that thereby they renounced that way of juſtification which God
had eſtabliſhed ; yea, that they laid themſelves under an impoſſibility of
being juſtificq in his fight, for they became debtors to do the whole law,
which required ſuch an obedience as they were not capable of perform-
ing, and denounced a curſe againſt thoſe who failed in it ; and therefore
condemned, but could not juſtify them : and, conſequently, that having
thus revolted from Chriſt, and built their hopes upon the law, Chriſt
would profit them nothing, nor be of any effect to them. Thus, as by
being circumciſed they renounced their chriſtianity, ſo they cut them-
ſelves off from all advantage by Chriſt ; and therefore there was the
greateſt reaſon why they ſhould ſteadfaſtly adhere to that doćtrine which.
they had embraeed, and not ſuffer themſelves to be brought under this
yoke of bondage. Note, (1.) Though Jeſus Chriſt is able to ſave to
the uttermoſt, yet there are multitudes to whom he ſhall profit nothing.
(2.) All thoſe who ſeek to be juſtified by the law, do thereby render,
Chriſt of no effect to them ; by building their hopes on the works of
the law, they forfeit all their hopes from him ; for he will not be the
He had been arguing againſt them.
A. D. S6. l
Juſtification by Faith alone:
GAf,ATIANS, WA
Saviour of any who will not own and rely upon him as their only
Saviour. *
.II. To perſuade them to ſteadfaſtneſs in the doćtrine and liberty of |
the goſpel, he ſets before them his own example, and that of other Jews
who had embraced the chriſtian religion, and acquaints them what their
hopes were, namely, That “through the Spirit they were waiting for
the hope of righteouſneſs by faith.” Though they were Jews by na-
ture, and had been bred up under the law, yet being, through the Spirit,
brought to the knowledge of Chriſt, they had renounced all dependence on
the works of the law, and looked for juſtification and ſalvation only by faith
in him ; and therefore it muſt needs be the greateſt folly in thoſe who had
never been under the law, to ſuffer themſelves to be brought into ſub-
jećtion to it, and to found their hopes upon the works of it. Here we
may obſerve, 1. What it is that chriſtians are waiting for, it is the hope
of righteousness, by which we are chiefly to underſtand the happineſs of
the other world; this is called the hope of christians, as it is the great
objećt of their hope, which they are above every thing elſe defiring and
purſuing ; and the hope of righteouſneſs, as their hopes of it are founded
on righteouſneſs, not their own, but that of our Lord Jeſus: for though
a life of righteouſneſs is the way that leads to this happineſs, yet it is
the righteouſneſs of Chriſt alone which has procured it for us, and on
the account of which we can expect to be brought to the poſſeſſion of
it. 2. How they hope to obtain this happineſs, and that is by faith,
that is, in our Lord Jeſus Christ, not by the works of the law, or any
thing they can do to deſerve it, but only by faith, receiving and relying
upon him as the Lord our Righteouſneſs. It is in this way only that they
expect either to be entitled to it here, or poſſeſſed of it hereafter. And,
3. Whence it is that they are thus waiting for the hope of righteouſneſs,
it is through the Spirit; herein they ačt under the direétion and influence
of the Holy Spirit; it is under his condućt, and by his assistance, that
they are both perſuaded and enabled to believe on Christ, and to look
for the hope of righteouſneſs through him. When the apostle thus re-
preſents the caſe of christians, it is implied that if they expe&ted to be
justified and ſaved in any other way, they were likely to meet with a diſ.
appointment, and therefore that they were greatly concerned to adhere
to the doćtrine of the goſpel which they had embraced.
III. He argues from the nature and deſign of the christian institution,
which was to aboliſh the difference between Jew and Gentile, and to
eſtabliſh faith in Christ, as the way of our acceptance with God. He
tells them, (v. 6.) that in Christ Jesus, or under the goſpel-diſpenſation,
neither circumciſion availeth any thing, nor uncircumciſion. Though,
while the legal ſtate laſted, there was a difference put between Jew and
Greek, between thoſe who were, and thoſe who were not, circumciſed,
the former being admitted to thoſe privileges of the church of God,
from which the other were excluded ; yet it was otherwiſe in the goſpel-
ſtate ; Chriſt, who is the End of the law, being come, now it was neither
here nor there whether a man was circumciſed or uncircumciſed, he was
neither the better for the one, nor the worſe for the other, nor would
either the one or the other recommend him to God ; and therefore as
their judaizing teachers were very unreaſonable in impoſing circumciſion
upon them, and obliging them to obſerve the law of Moſes, ſo they muſt
needs be very unwiſe in ſubmitting to them herein. But though he
aſſures them that neither circumciſion nor uncircumciſion would avail to
their acceptance with God, yet he acquaints them what would do ſo,
and that is faith, which worketh by love ; ſuch a faith in Chriſt as diſ.
covers itſelf to be true and genuine, by a fincere love to God and our
neighbour. If they had this, it mattered not whether they were circum-
ciſed or uncircumciſed, but without it nothing elſe would ſtand them
in any ſtead. Note, 1. No external privileges or profeſſion will avail to
our acceptance with God, without a ſincere faith in our Lord Jeſus. 2.
Faith, where it is true, is a working grace; it works by love, love to
God, and love to our brethren ; and faith, thus working by love, is all in
all in our chriſtianity.
IV. To recover them from their backſlidings, and engage them to
greater ſteadfaſtneſs for the future, he puts them in mind of their good
beginnings, and calls upon them to confider whence it was that they
were ſo much altered from what they had been, v. 7. 1. He tells them
that they did run well; at their firſt ſetting out in chriſtianity, they had
behaved themſelves very commendably, they had readily embraced the
chriſtian religion, and diſcovered a becoming zeal in the ways and work
of it ; as in their baptiſm they were devoted to God, and had declared
themſelves the diſciples of Chriſt, ſo their behaviour was agreeable to
their charaćter and profeſſion. Note, (1.) The life of a chriſtian is a
race, wherein he muſt run, and hold on, if he would obtain the prize.
VoI. V. No. 101.
(2.) It is not enough that we run in this race, by a profeſſion of chriſ-,
tianity, but we muſt run well, by living up to that profeſſion. Thus.
theſe chriſtians had done for a while, but they had been obſtrućted in
their progreſs, and were either turned out of the way, or at leaſt made,
to flag and falter in it. Therefore, 2. He aſks them, and ealls upon.
them to aſk themſelves, Who did hinder them 2 How it came to paſs
that they did not hold on in the way wherein they had begun to run fo,
well ? He very well knew who they were, and what it was, that him-
dered them ; but he would have them to put the queſtion to themſelves,
and ſeriouſly confider, whether they had any good reaſon to hearken to,
thoſe who gave them this diſturbance, and whether what they offered:
was ſufficient to juſtify them in their preſent condućt., Note, (1.) Many
who ſet out fair in religion, and run well for a while, run within the
bounds appointed for the race, and run with zeal and alacrity too, are
yet by ſome means or other hindered in their progreſs, or turned out 3f.
the way. (2.) It concerns thoſe who have run well, but now begin
either to turn out of the way, or to tire in it, tº inquire what it is rhat.
hinders them. . Young converts muſt expe& that Satan will be laying:
ſtumbling-blocks in their way, and doing all he căn to divert them froñº
the courſe they are in ; but whenever they find themſelves in danger of
being turned out of it, they would do well to cönfider who it is that him.
ders them. Whoever they were that hindered theſe chriſtians, the
apoſtle tells them, that by hearkening to them, they were kept from
obeying the truth, and thereby in danger of loſińg the benefit of what they'
had done in religion. The-goſpel which he had preached to them, and
which they had embraced º frtféſé; he aſſures them was the truth 3.
it was therein only that the tºº and ſalvation, was,
fully diſcovered; and in order to theire §§ the advantage of it, it
was neceſſary that they ſhould obey it, that they ſhould fiftmly adhere to
it, and continue to govern their lives and hopes according to the direc-
tions of it. If therefore they ſhould ſuffer themſelves to be drawn away
from it, they muſt needs be guilty of the greateſt weakneſs and folly.
Note, [1..] The truth is not only to be believed, but to be obeyed; to
be received not only in the light of it, but in the love and power of it.
[2.] They do not rightly oběy the truth, who do not ſteadfaſtly adhere
to it. [3.] There is the ſame reaſon for our obeying the truth that
there was for our embracing it : and therefore they ačt very unreaſon-
ably, who, when they have begun to run well in the chriſtian race, ſuffer
t
themſelves to be hindered, ſo 'as not to perſevere in it. ' ; , ,
V. He argues for their ſteadfaſtneſs in the faith and liberty of the goſ.
pel, from the ill riſe of that perſuaſion, whereby they were drawn awa
from it; (v. 8.) This persuasion, ſays he, cometh not of him that caſſeth
gou. The opinion or perſuaſion which the apoſtle here ſpeaks of, was,
no doubt, that of the neceſſity of their being circumciſed, and keeping
the law of Moſes, or of their mixing the works of the law with faith in
Christ in the buſineſs of justification. This was what the judaizing
teachers endeavoured to impoſe upon them, and what they had too eaſily.
fallen into. To convince them of their folly herein, he tells them, that
this perſuaſion did not come of him that called them, that is, either of
God, by whoſe authority the goſpel had been preached to them, and
they had been ealled into the fellowſhip of it; or of the apostle himſelf.
who had been employed as the instrument of calling them hereunto. It,
could not come from God, for it was contrary to that way of justifica-
tion and ſalvation which he had eſtabliſhed ; nor could they have re-
ceived it from Paul himſelf; for, whatever ſome might pretend, he had
all along been an oppoſer, and not a preacher, of circumciſion ; and if itſ
any instance he had ſubmitted to it for the ſake of peace, yet he had
never preſſed the uſe of it upon christians, much leſs impoſed it upon
them as neceſſary to ſalvation. Since then this perſuaſion did not come
of him that had called them, he leaves them to judge whence it must
ariſe; and ſufficiently intimate, that it could be owing to none but Satan.
and his instruments, who by this means were endeavouring to overthrow,
their faith, and obstruct the progreſs of the goſpel, and therefore that
the Galatians had every feaſon to rejećt it, and to continue steadfast in'.
the truth which they had before embraced. Note: 1. In order to our
judging aright of the different perſuaſions in religion there are among
christians, it concerns us to inquire, whether they come of him that
calleth us, whether or no they are founded upon the authority of Christs,
and his apostles. 2. If, upon inquiry, they appear to have no ſuch foun-
dation, how forward foever others may be to impoſe them upon us, we'
ſhould by no means ſubmit to them, but rejećt them. wº
VI. The danger there was of the ſpreading of this infection, and the
ill influence it might have upon others, is a further argument which the
apostle urges against their sºs with their falſe teachers, in what
, #
As D. 56. “
they would impoſe on them. It is poffible that, to extenuate their fault,
they might be ready to ſay, that there were but few of thoſe teachers
among them, who endeavoured to draw them into this perſuaſion and
pračtice; or, that they were only ſome leſſer matters wherein they com-
plied with them; that though they ſubmitted to be circumciſed, and to
obſerve ſome few rites of the Jewiſh law, yet they had by no means re-
nounced their christianity, and gone over to judaiſm. Or ſuppoſe their
complying thus far was as faulty as he would repreſent it, yet perhaps
they might further ſay, that there were but few among them, who had
done ſo, and therefore he needed not be ſo much concerned about it.
Now, to obviate ſuch pretences as theſe, and to convince them that there
was more danger in it than they were aware of, he tells them, (v. 9.)
that a little leaven leaveneth the whole lump; that the whole lump of
christianity may be tainted and corrupted by one ſuch erroneous princi-
ple, or that the whole lump of the christian ſociety may be infected by
one member of it ; and therefore that they were greatly concerned not
to yield in this ſingle instance; or, if any had done ſo, to endeavour by
all proper methods to purge out the infection from among them. Note,
It is dangerous for christian churches to encourage thoſe among them,
who entertain, eſpecially who ſet themſelves to propagate, destructive
errors. This was the caſe here ; the doćtrine which the falſe teachers
were industrious to ſpread, and which ſome in theſe churches had been
drawn into, was ſubverſive of christianity itſelf, as the apostle had before
ſhewn ; and therefore, though the number, either of the one or the other
of theſe, might be but few, yet, confidering the fatal tendency of it, and
the corruption of human nature, whereby others were too much diſpoſed
to be infected with it, he would not have them on that account to be
eaſy and unconcerned, but remember that a little leaven leaveneth the whole
lump. If theſe were indulged, the contagion might ſoon ſpread farther
and wider; and if they ſuffered themſelves to be impoſed upon in this
inſtance, it might ſoon iſſue in the utter ruin of the truth and liberty of
the goſpel.
VII. That he might conciliate the greater regard to what he had ſaid,
he expreſſes the hopes he had concerning them ; (v. 10.) I have con-
Jidence in you, ſays he, through the Lord, that you will be none otherwise
minded. Though he had many fears and doubts about them, (which
was the occaſion of his uſing ſo much plainneſs and freedom with them,)
yet he hoped that through the bleſfing of God upon what he had written,
they might be brought to be of the ſame mind with him, and to own
and abide by that truth and that liberty of the goſpel, which he had
preached to them, and was now endevouring to confirm them in. Herein
he teaches us, that we ought to hope the beſt even of thoſe concerning
whom we have cauſe to fear the worſt. That they might be the leſs
offended at the reproofs he had given them for their unſteadfaſtneſs in the
faith, he lays the blame of it more upon others than themſelves; for he
adds, But he that troubleth you, shall bear his judgment, whoſoever he be.
He was ſenſible that there were ſome that troubled them, and would per-
vert the goſpel of Christ ; (as ch. 1. 7.) and poſſibly he may point to
ſome one particular man, who was more buſy and forward than others,
and might be the chief inſtrument of the diſorder that was among them;
and to this he imputes their defe&tion or inconſtancy, more than to any
thing in themſelves. This may give us occaſion to obſerve, that in re.
proving fin and error, we ſhould always diſtinguiſh between the leaders
and the led ; ſuch as ſet themſelves to draw others thereinto, and ſuch
as are drawn aſide by them. Thus the apoſtle ſoftens and alleviates the
fault of theſe chriſtians, even while he is reproving them, that he might
the better perſuade them to return to, and ſtand faſt in, the liberty where-
with Chriſt hath made them free : but as for him or them that troubled
them, whoever he or they were, he declares they should bear their judg-
ment, he did not doubt but God would deal with them according to their
deſerts; and out of his juſt indignation againſt them as enemies of Chriſt
and his church, he wiſhes that they were even cut off; not cut off from
Chriſt and all hopes of ſalvation by him, but cut off by the cenſures of
the church, which ought to witneſs againſt thoſe teachers who thus cor-
rupted the purity of the goſpel. Thoſe, whether miniſters or others,
who ſet themſelves to overthrow the faith of the goſpel, and diſturb the
peace of chriſtians, do thereby forfeit the privileges of chriſtian commu-
nion, and deſerve to be cut off from them.
VIII. To diſſuade theſe chriſtians from hearkening to their judaizing
teachers, and to recover them from the ill impreſſions they had made
upon them, he repreſents them as men who had uſed very baſe and diſ.
ingenuous methods to compaſs their deſigns; for they had miſrepreſented
him, that they might the more eaſily gain their ends upon them. That
which they were endeavouring, was, to bring them to ſubmit to circum-
GALATIANS, V.
Juſtification by Faith alone.
|cifion, and to mix judaiſm with their chriſtianity; and the better to ac:
compliſh this defign, they had given out among them, that Paul himſelf
was a preacher of circumciſion : for when he ſays, (v. 11.) And I bre-
‘thren, if I yet ſº circumcifton, it plainly appears that they had re-
ported him to have done ſo, and that they had made uſe of this as an ar-
gument to prevail with them to ſubmit to it. It is probable that they
grounded this report upon his having circumciſed Timothy, Aćts 16. 3.
But though for good reaſons he had yielded to circumciſion in that in-
ſtance, yet that he was a preacher of it, and eſpecially in that ſenſe
wherein they impoſed it, he utterly denies. To prove the injuſtice of
this charge upon him, he offers ſuch arguments, as, if they would allow
themſelves to confider, could not fail to convince them of it : 1. If he
would have preached circumciſion, he might have avoided perſecution.
If I yet preach circumciſion, ſays he, why do I yet suffer perſecution 2
It was evident, and they could not but be ſenſible of it, that he was
hated and perſecuted by the Jews ; but what account could be given of
this their behaviour toward him, if he had ſo far ſymbolized with them
as to preach up circumciſion, and the obſervation of the law of Moſes, as
neceſſary to ſalvation ? This was the great point they were contendin
for ; and if he had fallen in with them herein, inſtead of being expoſed
to their rage, he might have been received into their favour. When
therefore he was ſuffering perſecution from them, this was a plain evi-
dence that he had not complied with them : yea, that he was ſo far from
preaching the doćtrine he was charged with, that, rather than do ſo, he
was willing to expoſe himſelf to the greateſt hazards. 2. If he had
yielded to the Jews herein, then would the offence of the croſs have ceaſed ;
they would not have taken ſo much offence againſt the doćtrine of
christianity, as they did, nor would he and others have been expoſed
to ſo much ſuffering on the account of it, as they were. He acquaints
us, (1 Cor. 1. 23.) that the preaching of the croſs of Chriſt, (or the
dočtrine of juſtification and ſalvation only by faith in Chriſt crucified,)
was to the Jews a stumbling-block. That which they were moſt offended
at in chriſtianity, was, that thereby circumciſion, and the whole frame of
the legal adminiſtration, were ſet afide, as no longer in force. This
raiſed their greateſt outcries againſt it, and ſtirred them up to oppoſe and
perſecute the profeſſors of it. Now if Paul and others could have given
into this opinion, that circumciſion was ſtill to be retained, and the ob-
ſervation of the law of Moſes joined with faith in Chriſt as neceſſary to
| ſalvation, then their offence againſt it would have been in a great meaſure
removed, and they might have avoided the ſufferings they underwent for
the ſake of it. But though others, and particularly thoſe who were ſo
forward to aſperſe him as a preacher of this doćtrine, could eaſily come
into it, yet ſo could not he ; he rather choſe to hazard his eaſe and
credit, yea his very life itſelf, than thus to corrupt the truth, and give
up the liberty of the goſpel. Hence it was, that the Jews continued
to be ſo much offended againſt chriſtianity, and againſt him as the
preacher of it. Thus the apoſtle clears himſelf fom the unjuſt reproach
which his enemies had caſt upon him, and at the ſame time ſhews how
little regard was due to thoſe men who could treat him in ſuch an inju-
rious manner, and how much reaſon he had to wiſh that they were even
cut off.
13. For, brethren, ye have been called unto liberty;
only uſe not liberty for an occaſion to the fleſh, but by
love ſerve one another. 14. For all the law is fulfilled in
one word, even in this ; Thou ſhalt love thy neighbour as
thyſelf. 15. But if ye bite and devour one another, take
heed that ye be not conſumed one of another. 16. This
I ſay then, Walk in the Spirit, and ye ſhall not fulfil the
luſt of the fleſh., 17. For the fleſh luſteth againſt the Spi-
rit, and the Spirit, againſt the fleſh : and theſe are con-
trary the one to the other; ſo that ye cannot do the
things that ye would. 18. But if ye be led by the Spirit,
ye are not under the law. 19. Now the works of the
fleſh are manifeſt, which are theſe ; Adultery, fornica-
tion, uncleanneſs, laſciviouſneſs, 20. Idolatry, witchcraft,
hatred, variance, emulations, wrath, ſtrife, ſeditions,
herefies, 21. Envyings, murders, drunkenneſs, revel.
lings, and ſuch like: of the which I tell you before, as I
have alſo told you in time paſt, that they who do ſuch
A.D.: 56,
Love recominerided,
GALATIANS, V.
& -a.
things ſhall not inherit the kingdom of God. 22. But
the fruit of the Spirit is love, joy, peace, long-ſuffering,
gentleneſs, goodneſs, faith, 23. Meekneſs, temperance:
againſt ſuch there is no law. 24. And they that are
Chriſt's have crucified the fleſh with the affections and
luſts. 25. If we live in the Spirit, let us alſo walk in the
Spirit. 26. Let us not be deſirous of vain-glory, provok-
ing one another, envying one another.
In the latter part of this chapter the apostle comes to exhort theſe
christians to ſerious pračtical godlineſs, as the best antidote against the
ſnares of the falſe teachers. Two things eſpecially he preſſes upon
them : -
I. That they ſhould not ſtrive with one another, but love one another.
He tells them, (v. 13.) that they had been called unto liberty; and he
would have them to ſtand faſt in the liberty wherewith Chriſt had made
thcm free; but yet he would have them be very careful that they did
not use this liberty as an occasion to the flesh ; that they did not thence
take occaſion to indulge themſelves in any corrupt affections and prac-
tices, and particularly ſuch as might create diſtance and diſaffection, and
be the ground of quarrels and contentions among them : but, on the
contrary, he would have them by love to ſerve one another, to maintain
that mutual love and affection, which, notwithſtanding any leſſer differ-
ences there might be among them, would diſpoſe them to all thoſe offices
of reſpect and kindneſs to each other, which the chriſtian religion obliged
them to. Note, 1. The liberty we enjoy as chriſtians, is not a licentious
liberty : though Chriſt has redeemed us from the curſe of the law, yet
he has not freed us from the obligation of it; the goſpel is a doctrine
according to godlineſs, (1 Tim. 6. 3.) and is ſo far from giving the leaſt
countenance to fin, that it lays us under the ſtrongeſt obligations to avoid
and ſubdue it. 2. Though we ought to ſtand faſt in our christian liberty,
yet we ſhould not infiſt upon it to the breach of christian charity; we
ſhould not uſe it as an occaſion of ſtrife and contention with our fellow
chriſtians, who may be differently minded from us; but ſhould always
maintain ſuch a temper towards each other as may diſpoſe us by love to
ſerve one another. This the apoſtle endeavours to perſuade theſe chriſ-
tians to, and there are two confiderations which he ſets before them for
this purpoſe : (1.) “That all the law is fulfilled in one word, even in
this, Thou ſhalt love thy neighbour as thyſelf,” v. 14. Love is the
ſum of the whole law ; as love to God compriſes the duties of the firſt
table, ſo love to our neighbour thoſe of the ſecond. The apoſtle takes
notice of the latter here, becauſe he was ſpeaking of their behaviour to-
wards one another ; and when he makes uſe of this as an argument to
perſuade them to mutual love, he intimates both that this would be a
good evidence of their fincerity in religion, and alſo the moſt likely means
of rooting out thoſe diſſenfions and diviſions that were among them. It
will appear that we are the diſciples of Chriſt indeed, when we have love
one to another; (John 13. 35.) and where this temper is kept up, if it
do not wholly extinguiſh thoſe unhappy diſcords that are among chriſ-
tians, yet at leaſt it will ſo far accommodate them, that the fatal conſe-
quences of them will be prevented. (2.) The ſad and dangerous ten-
dency of a contrary behaviour; (v. 15.) But, ſays he, if inſtead of ſerv-
ing one another in love, and therein fulfilling the law of God, ye bite and
devour one another, take heed that ye be not consumed one of another. If
inſlead of a&ting like men and chriſtians, they would behave themſelves
more like brute beaſts, in tearing and rending one another, they could
expe&t nothing as the conſequence of it, but that they would be con-
fumed one of another; and therefore they had the greateſt reaſon not to
indulge themſelves in ſuch quarrels and animoſities. Note, Mutual ſtrifes
among brethren, if perfiſted in, are likely to prove a common ruin; they
that devour one another, are in a fair way to be conſumed one of another.
Chriſtian churches cannot be ruined but by their own hands ; but if
chriſtians, who ſhould be helps to one another, and a joy one to another,
be as brute beaſts, biting and devouring each other, what can be ex-
pećted but that the God of love ſhould deny his grace to them, and the
Spirit of love ſhould depart from them, and that the evil ſpirit, who ſeeks
the deſtruction of them all, ſhould prevail 3
II. That they ſhould all ſtrive againſt fin ; and happy would it be for
the church, if christians would let all their quarrels be ſwallowed up of
this, even a quarrel against fin ; if, instead of biting and devouring one
another on the account of their different opinions, they would all ſet
themſelves againſt fin in themſelves and the places where they live. This
is what we are chiefly concerned to fight againſt, and that which above
every thing elſe we ſhould make it our bufineſs to oppoſe and ſuppreſs.
To excite chriſtians hereunto, and to assist them herein, the apostle
ſhews, f * * * .
1. That there is in every one a struggle between the fleſh and the
Spirit; (v. 17.) The flesh, the corrupt and carnal part of us, latts,
strives and struggles with strength and vigour, against the Spirit : it-op-
poſes all the motions of the Spirit, and resists every thing that is ſpiri-
tual. On the other hand, the Spirit, the renewed part of us, strives
against the flesh, and oppoſes the will and deſire of it: and hence it
comes to paſs, that we cannot do the things that we would ; as the prin-
ciple of grace in us will not ſuffer us to do all the evil which our corrupt
nature would prompt us to, ſo neither can we do all the good that we
would, by reaſon of the oppoſitions we meet with from that corrupt and
carnal principle. Even as in a natural man there is ſomething of struggle;
(the convićtions of his conſcience, and the corruption of his own heart,
strive with one another ; his convićtions would ſuppreſs his corruptions,
and his corruptions filence his convićtions ;) ſo in a renewed man, where
there is ſomething of a good principle, there is a struggle between the
old nature and the new nature, the remainders of fin and the beginnings
of grace; and this christians must expečt will be their exerciſe as long
as they continue in this world. p
2. That it is our duty and interest in this struggle to fide with the
better part, to fide with our convićtions against our corruptions, and with
our graces against our lusts. This the apostle repreſents as our duty,
and dire&ts us to the most effectual means of ſucceſs in it. If it ſhould
be aſked, What courſe must we take, that the better interest may get
the better 2 he gives us this one general rule, which, if duly obſerved,
would be the most ſovereign remedy against the prevalence of corrup-
tion; and that is, to walk in the Spirit; (v. 16.) “This I ſay then,
Walk in the Spirit, and ye ſhall not fulfil the lust of the fleſh.” By the
Spirit here may be meant either the Holy Spirit, himſelf, who conde-
ſcends to dwell in the hearts of thoſe whom he has renewed and ſančti-
fied, to guide and affiſt them in the way of their duty ; or that gracious
principle which he implants in the ſouls of his people, and which luſts
againſt the fleſh; or that corrupt principle which ſtill remains in them,
as that does againſt it. Accordingly, the duty here recommended to us,
is, that we ſet ourſelves to ačt under the guidance and influence of the
bleſſed Spirit, and agreeably to the motions and tendency of the new ma-
ture in us; and if this be our care in the ordinary courſe and tenour of
our lives, we may depend upon it, that, though we may not be freed
from the ſtirrings and oppoſitions of our corrupt nature, we ſhall be kept
from fulfilling it in the lusts thereof; ſo that though it remain in us, yet
it ſhall not obtain a dominion over us. Note, The beſt antidote againſt
the poiſon of fin, is, to walk in the Spirit; to be much in converſing
with ſpiritual things; to mind the things of the ſoul, which is the ſpiritual
part of man, more than thoſe of the body, which is his carnal part ; to
commit ourſelves to the guidance of the word, wherein the Holy Spirit
makes known the will of God concerning us, and in the way of our duty
to ačt in a dependence on his aids and influences. And as this would be
the beſt means of preſerving them from fulfilling the luſts of the fleſh, ſo
it would be a good evidence that they were chriſtians indeed ; for, ſays
the apoſtle, (v. 18.) “If ye be led by the Spirit, ye are not under the
law.” As if he had ſaid, “You muſt expect a ſtruggle between fleſh
and Spirit as long as you are in the world; that the fleſh will be luſting
againſt the Spirit, as well as the Spirit againſt the fleſh : but, if in the
prevailing bent and tenour of your lives you are led by the Spirit j if you
aćt under the guidance and government of the Holy Spirit, and of that
ſpiritual nature and diſpoſition he has wrought in you ; if you make the
word of God your rule, and the grace of God your principle ; it will
hence appear, that you are not under the law not under the condemning,
though you are ſtill under the commanding, power of it : for there is now
no condemnation to them that are in Christ Jeſús, who walk not after the
flesh, but after the Spirit; and as many as are led by the Spirit of God,
they are the ſons of God,” Rom. 8, 1... 14. º t
3. The apoſtle ſpecifies the works of the fleſh, which muſt be watched
againſt and mortified, and the fruits of the Spirit, which muſt be cheriſhed
and brought forth ; (v. 19, &c.) and by ſpecifying particulars he fur-
ther illuſtrates what he is here upon. He begins,
(1.) With the works of the flesh, which as they are many, ſo they are .
manifft. It is paſt diſpute that the things he here ſpeaks of are the
works of the fleſh, or the produćt of corrupt and depraved nature ; moſt
of them are condemned by the light of nature itſelf, and all of them by
| the light of ſcripture. The particulars he ſpecifies are of various forts;
º
F“.
- 3. & - -
N
ſème are ſins againſt the ſeventh commandment, ſuch as adultery, fornica- |
fien, uncleanneſs, laſtiviouſneſs; by which are meant not only the groſs || fin. - -
} with the affections and luſts, as the care and charaćter of real chriſtians;
aćts of theſe fins, but all ſuch thoughts, or words, or ačtions, as have a
tendency toward the great tranſgreſſion. Some are fins againſt the firſt ||
and ſecond commandments, as idolatry, and witchcraft; others are fins
againſt our neighbour, and contrary to the royal law of brotherly love;
fuch as hatred, variance, emulations, wrath, ſtrift, which too often occa-
fion ſeditions, hereftes, envyings, and ſometimes break out into murders,
not only of the names and reputation, but even of the very lives, of our
fellow-creatures. Others are fins againſt ourſelves, ſuch as drunkenneſ;
and revellings; and he concludes the catalogue with an et captera, and |
gives fair warning to all to take care of them, as they hope to ſee the
face of God with cemfort. Of theſe and ſuch like, ſays he, “I tell you
before, as I have alſo told you in times paſt, that they who do ſuch
things,” how much ſoever they may flatter themſelves with vain hopes, -
| Spirit, let us alſo walk in the Spirit ;” that is, “If we profeſs to have
shall not inherit the kingdom of God. Theſe are fins which will un-
doubtedly ſhut men out of heaven. The world of ſpirits can never be ||
comfortable to thoſe who plunge themſelves in the filth of the fleſh ; nor
will the righteous and holy God ever admit ſuch into his favour and pre- |
fence, unleſs they are firſt “waſhed and ſanétified, and juſtified in the
name of our Lord Jeſus, and by the Spirit of our God,” i Cor. 6: 11.
(2.) He ſpecifies the fruits of the Spirit, or the renewed nature,
which as chriſtians we are concerned to bring forth, v. 22, 23. And
here we may obſerve, that as fin is called the work of the flesh, becauſe
the fleſh, or corrupt nature, is the principle that moves and excites men
to it; ſo grace is ſaid to be the fruit of the Spirit, becauſe it wholly pro-
ceeds from the Spirit, as the fruit does from the root: and whereas be-
fore the apoſtle had chiefly ſpecified thoſe works of the fleſh, which
were not only hurtful to men themſelves, but tended to make them ſo ||
to one another; ſo here he chiefly, takes notice of thoſe fruits of the
Spirit, which had a tendency to make chriſtians agreeable one to another,
as well as eaſy to themſelves': and this was very ſuitable to the caution
or exhortation he had before given, (v. 18.) that they ſhould “not uſe
their liberty as an occaſion to the fleſh, but by love ſerve one another.”
He particularly recommends to us, Love, to God eſpecially, and to one
another for his ſake—Joy, by which may be underſtood cheerfulneſs in
converſation with our friends, or rather a conſtant delight in God—
Peace, with God and conſcience, or a peaceableneſs of temper and beha-
viour towards others—Lorg-suffering, patience to defer anger, and a
contentedneſs to bear injuries—Gentleneſs, ſuch a ſweetneſs of temper,
and eſpecially towards our inferiors, as diſpoſes us to be affable and cour-
teous, and eaſy to be entreated when any have wronged us—Goodneſs,
kindneſs and beneficence, which ſhews itſelf in a readineſs to do good to
all as we have opportunity—Faith, fidelity, juſtice, and honeſty, in what
we profeſs and promiſe to others—Meekneſs, wherewith to govern our
paſſions and reſentments, ſo as riot to be eaſily provoked, and, when we
are ſo, to be ſoon pacified—And Temperance, in meat and drink, and
other enjoyments of life, ſo as not to be exceſſive and immoderate in the
uſe of them. Concerning theſe things, or thoſe in whom theſe fruits of
the Spirit are found, the apoſtle ſays, There is no law against them, to
condemn and puniſh them. Yea, hence it appears, that they are not
under the law, but under grace; for theſe fruits of the Spirit, in whom-
ſoever they are found, plainly ſhew, that ſuch are led by the Spirit, and,
conſequently; that they are not under the law, as v. 18. .
And as, by ſpecifying theſe works of the fleſh and fruits of the Spirit,
the apoſtle dire&ts us, both what we are to avoid and oppoſe, and what
we are to cheriſh and cultivate ; ſo, (v. 24.) he acquaints us, that this
is the fincere care and endeavour of all real chriſtians; And they that are
Chriſt's, ſays he, they who are chriſtians indeed, not only in ſhew and
profeſſion, but in ſincerity and truth, “ have crucified the fleſh with the
affections and luſts.” As in their baptiſm they were obliged hereunto,
(for, being baptized into Chriſt, they were baptized into his death,
Rom. 6. 3.) ſo they are now ſincerely employing themſelves herein, and,
in conformity to their Lord and Head, are endeavouring to die unto fin,
as he had died for it. They have not yet obtained a complete vićtory
over it, they have ſtill fleſh as well as Spirit in them, and that has its af.
fe&tions and luſts, which continue to give them no little diſturbance;
but as it does not now “reign in their mortal bodies, ſo that they obey
it in the luſts thereof.” (Rom. 6, 12.) ſo they are ſeeking the utter ruin
and deſtruction of it, and to put it to the ſame ſhameful and ignomini-
ous, though lingering death, which our Lord Jeſus underwent for our ||
ſakes. Note, If we would approve ourſelves to be Chriſt’s, ſuch as are
united to him, and intereſted in him, we muſt make it our conſtant care
and buſineſs to crucify the fleſh with its corrupt affections and luſts.
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The Fruits of the Fleſh and of the Spirit.
Chriſt will never own thoſe as his, who yield themſelves the ſervants of
ſin. … But though the apoſtle here only mentions crucifying of the fleſh
yet, no doubt, it is alſo implied, that, on the other hand, we ſhould ſhew
forth thoſe fruits of the Spirit which he had juſt before been fpecifyin g3
this is no leſs our duty than that, nor is it leſs neceſſary to evidence our
fincerity in religion. It is not enough that we ceaſe to do evil, but we
muſt learn to do well. Our chriſtianity obliges us not only to die unto
fin, but to live unto righteouſneſs ; not only to oppoſe the works of the
| fleſh, but to bring forth the fruits of the Spirit too. If therefore we
would make it appear that we do indeed belong to Chriſt, this muſt be
our fineere care and endeavour as well as the other ; and that it was the
defign of the apoſtle to repreſent both the one and the other of theſe as
our duty, and as neceſſary to ſupport our charaćter as chriſtians, may be
gathered from what follows, (v. 25.) where he adds, “If we live in the
received the Spirit of Chriſt, or that we are renewed in the ſpirit of our
minds, and endued with a principle of ſpiritual life, let us make it appear
by the proper fruits of the Spirit in our lives.” He had before told us,
that the Spirit of Christ is a privilege beſtowed on all the children of
God, ch. 4, 6. “ Now,” ſays he, “if we profeſs to be of this number,
and as ſuch to have obtained this privilege, let us ſhew it by a temper
and behaviour agreeable hereunto ; let us evidence our good principles
by good pračtices. Our converſation will always be anſwerable to the
principle which we are under the guidance and government of: as the
that are after the flesh do mind the things of the flesh, ſo they that
| are after the Spirit do mind the things of the Spirit,” Rom. 8, 5.
| therefore we would have it appear that we are Chriſt's, and that we are
If
partakers of his Spirit, it muſt be by our “walking not after the fleſh,
but after the Spirit.” We muſt ſet ourſelves in good earneſt both to .
“ mortify the deeds of the body, and to walk in newneſs of life.”
The apoſtle concludes this chapter with a caution againſt pride and
| envy, v. 26. He had before been exhorting theſe chriſtians by love to
Jerve one another, (v. 13.) and had put them in mind of what would be
the conſequence, if, inſtead of that, they did bite and devour one another,
v. 15. Now as a means of engaging them to the one, aud preſerving
them from the other, of theſe, he here cautions them againſt being deſir-
ous of vain-glory, or giving way to an undue affectation of the eſteem
} and applauſe of men ; becauſe this, if it were indulged, would certainly
lead them to provoke one another, and to envy one another. As far as
this temper prevails among chriſtians, they will be ready to ſlight and de-
ſpiſe thoſe whom they look upon as inferior to them, and to be put out
of humour if they are denied that reſpect which they think is their due
from them; and they will alſo be apt to envy thoſe by whom their repu-
tation is in any danger df being leſſened ; and thus a foundation is laid for
thoſe quarrels and contentions, which, as they are inconfiſtent with that
love which chriſtians ought to maintain towards each other, ſo are greatly
prejudicial to the honour and intereſt of religion itſelf. . This therefore
the apoſtle would have us by all means to watch againſt. . Note, [1..]
| The glory which comes from men, is vain-glory, which, inſtead of being
definous of, we ſhould be dead to. Note, [2.] An undue regard to the
approbation and applauſe of men, is one great ground of the unhappy
ſtrifes and contentions that are among chriſtians.
CHAP. VI.
This chapter chiefly consists of two parts. In the former the apostle gives
us several plain and practical directions, which more especially tend to
instruct christians in their duty to one another, and to promote the com-
munion of saints in love, v. 1...10. In the latter he revives the main
design of the epistle, which was to fortify the Galatians against the arts
of their judaizing teachers, and confirm them in the truth and liberty of
the gospel ; for which purpose he, I. Gives them the true character of.
these teachers, and shews them from what motives, and with what views,
they acted, v. 11...14. And, II. On the other hand he acquaints them
with his own temper and behaviour; from both which they might easily
see how little reason they had to slight him, and to fall in with them.
And then he concludes the epistle with a solemn benediction.
1. D RETHREN, if a man be overtaken in a fault, ye who
are ſpiritual, reſtore ſuch a one in the ſpirit of meek-
neſs; confidering thyſelf, left thou alſo be tempted. 2. Bear
|ye one another's burthens, and ſo fulfil the law of Chriſt.

A. D. 56.
Mutual Kindneſs recommended.
GALATIANS, WI.
3. For if a man think himſelf to be ſomething, when he
is nothing, he deceiveth himſelf. 4. But let every man
prove his own work, and then ſhall he have rejoicing in
himſelf alone, and not in another. 5. For every man
ſhall bear his own burthen, 6. Let him that is taught in
the word communicate unto him that teacheth in all good
things. 7. Be not deceived; God is not mocked: for
whatſoever a man ſoweth, that ſhall he alſo reap. 8. For
he that ſoweth to his fleſh ſhall of the fleſh reap corrup-
tion; but he that ſoweth to the Spirit ſhall of the Spirit
reap life everlaſting. 9. And let us not be weary in well
doing : for in due ſeaſon we ſhall reap, if we faint not.
10. As we have therefore opportunity, let us do good
unto all men, eſpecially unto them who are of the houſe-
hold of faith.
. The apoſtle having, in the foregoing chapter, exhorted chriſtians by
love to serve one another, (v. 13.) and alſo cautioned us (v. 26.) againſt
a temper which, if indulged, would hinder us from ſhe wing the mutual
love and ſerviceableneſs which he had recommended ; in the beginning
of this chapter he proceeds to give us ſome further dire&tions, which, if
duly obſerved, would both promote the one, and prevent the other of
theſe, and render our behaviour both more agreeable to our chriſtian
profeſſion, and more uſeful and comfortable to one another : particu-
larly, -
}. We here are taught to deal tenderly with thoſe who are overtaken
in a fault, v. 1. He puts a common caſe, If a man be overtaken in a
fault, be brought to fin by the ſurpriſe of temptation. It is one thing
to overtake a fault by contrivance and deliberation, and full reſolution in
fin; and another thing to be overtaken in a fault. The latter is the caſe
here ſuppoſed, and herein the apoſtle ſhews that great tenderneſs ſhould
be uſed. They who are spiritual ; by whom is meant, not only the miniſ.
ters, (as if none but they were to be called ſpiritual perſons, but other
chriſtians too, eſpecially thoſe in the higher form in chriſtianity; theſe
muſt restore such a one wilh the spirit of meekness. Here obſerve, 1.
The duty we are directed to—to restore ſuch ; we ſhould labour, by
faithful reproofs, and pertinent and ſeaſonable counſels, to bring them to
repentance. The original word xocropriºrs, ſignifies to set in joint, as a
diſlocated bone is ; accordingly, we ſhould endeavour to ſet them in joint
again, to bring them to themſelves, by convincing them of their fin and
error, perſuading them to return to their duty, comforting them in
a ſenſe of pardoning mercy thereupon, and, having thus recovered them,
confirming our love to them. 2. The manner wherein this is to be done
—with the ſpirit of meekneſs; not in wrath and paſſion, as thoſe who
triumph in a brother’s falls, but with meekneſs, as thoſe who rather
mourn for them. Many needful reproofs loſe their efficacy by being
given in wrath :... but when they are managed with calmneſs and tender-
neſs, and appear to proceed from a ſincere affection to them, and concern
for their welfare, they are likely to make a due impreſfion. 3. A very
good reaſon why this ſhould be done with meekneſs—considering thyself,
test thou also be tempted. We ought to deal very tenderly with thoſe
who are overtaken in fin, becauſe we none of us know but it may ſome
time or other be our own caſe. We alſo may be tempted, yea, and over-
come, by the temptation ; and therefore, if we rightly confider ourſelves,
this will diſpoſe us to do by others as we deſire to be done by in ſuch a
caſe.
II. We are here direéted to bear one another’s barthens, v. 2. This
may be confidered either as referring to what goes before, and ſo may
teach us to exerciſe forbearance and compaſſion towards one another, in
the caſe of thoſe weakneſſes, and follies, and infirmities, which too often
attend us—that, though we ſhould not wholly connive at them, yet we
ſhould not be ſevere againſt one another, on the account of them ; or as
a more general precept, and ſo it direéts us to ſympathize with one an-
other under the various trials and troubles that we may meet with, and
to be ready to afford each other the comfort and counſel, the help and
affiſtance, which our circumſtances may require. To excite us hereunto,
the apoſtle adds, by way of motive, that ſo we ſhall fulfil the law of
Christ. . This is to act agreeably to the law of his precept, which is the
law of love, and obliges us to a mutual forbearance and forgiveneſs, to
ſympathy with, and compaſſion towards, each other; and it would alſo
be agreeable to his pattern and example, which have the force of a law
Vol. V. No. 101. -
|
to us. He bears with us under our weakneſſes and follies ; he is touched.
with a fellow feeling of our infirmilies ; and therefore there is good rea-
ſon we ſhould maintain the ſame temper towards one another. Note,
Though as chriſtians we are freed from the law of Moſes, yet we are
under the law of Chriſt; and therefore, inſtead of laying unneceſſary
burthens upon others, (as thoſe who urged the obſervation-of Moſes’
law did,) it much more becomes us to fulfil the law of Chriſt by bearing
one another’s burthens. . .
The apoſtle being aware how great a hinderance pride would be to
the mutual condeſcenſion and ſympathy which he had been recommend-
ing, and that a conceit of ourſelves would diſpoſe us to cenſure and con-
temn our brethren, inſtead of bearing with their infirmities, and endea-
vouring to reſtore them when overtaken with a fault; he therefore (v. 3.)
takes care to caution us againſt this ; he ſuppoſes it as a very poſſible
thing, (and it would be well if it were not too common,) for a man to think
himself to be something, to entertain a fond opinion of his own ſufficiency,
to look upon himſelf as wiſer and better than other men, and as fit to
dićtate and preſcribe to them, when in truth he is nothing, has nothing of
ſubſtance or ſolidity in him, or that can be a ground of the confidence
and ſuperiority which he aſſumes. To diſſuade us from giving way to
this temper, he tells us that ſuch a one does but deceive himself; while
he impoſes upon others, by pretending to what he has not, he puts the
greatest cheat upon himſelf, and ſooner or later will find the ſad effects
of it. This will never gain him that eſteem, either with God or good
men, which he is ready to expect; he is neither the freer from miſtakes,
nor will he be the more ſecure againſt temptations, for the good opinion
he has of his own ſufficiency, but rather the more liable to fall into them,
and to be overcome by them ; for “he that thinks he ſtands, had need
to take heed left he fall.” Inſtead therefore of indulging ſuch a vain-
glorious humour, which is both deſtructive of the love and kindneſs we
owe to our fellow-chriſtians, and alſo injurious to ourſelves, it would
much better become us to accept the apoſtle’s exhortation, (Phil. 2. 3.)
“To do nothing through ſtrife or vain-glory ; but that in lowlineſs of
mind we ſhould each eſteem other better than ourſelves.” Note, Self-
conceit is but ſelf-deceit: as it is inconfittent with that charity we owe
to others, (for charity vaunteth not itself, is not puffed up, 1 Cor. 13.4.)
ſo it is a cheat upon ourſelves; and there is not a more dangerous cheat
in the world than ſelf-deceit is. As a means of preventing this evil,
III. We are adviſed, Every one to prove his own work, v. 4. By our
own work is chiefly meant our own actions or behaviour. Theſe the
apoſtle direéts us to prove, that is, ſeriouſly and impartially to examine
them by the rule of God’s word, to ſee whether or no they are agreeable
to it, and therefore ſuch as God and conſcience do approve of This
he repreſents as the duty of every man ; inſtead of being forward to
judge and cenſure others, it would much more become us to ſearch and
try our own ways; our buſineſs lies more at home than abroad, with
ourſelves than with other men; for “what have we to do to judge an-
other man’s ſervant ’’ From the connexion of this exhortation with
what goes before, it appears, that if chriſtians did duly employ them-
| ſelves in this work, they might eaſily diſcover thoſe defečts and failings,
in themſelves, which would ſoon convince them how little reaſon they
have either to be conceited of themſelves, or ſevere in their cenſures of
others. And ſo it gives us occaſion to obſerve, that the beſt way to
keep us from being proud of ourſelves, is, to prove our ownſelves; the
better we are acquainted with our own hearts and ways, the leſs liable
ſhall we be to deſpiſe, and the more diſpoſed to compaſſionate and help,
others under their infirmities and afflićtions. - -
That we might be perſuaded to this neceſſary and profitable duty of
proving our own work, the apoſtle urges two confiderations very pro-
per for this purpoſe. º -
1. This is the way to have rejoicing in ourſelves alone. If we ſet our-
ſelves in good earneſt to prove our own work, and, upon the trial, can
approve ourſelves to God, as to our fincerity and uprightneſs toward
him, then may we expect to have comfort and peace in our own fouls,
having the teſtimony of our own conſciences for us; as (2 Cor. 1. 12.)
and this, he intimates, would be a much better ground of joy and ſatisfac-
tion than to be able to rejoice in another, either in the good opinion
which others may have of us, or in having gained over others to our
opinion, which the falſe teachers were wont to glory in, (as we ſee, v. 13.)
or by comparing ourſelves with others, as, it ſhould ſeem, ſome did, who
were ready to think well of themſelves, becauſe they were not ſo bad as
ſome others. Too many are apt to value themſelves upon ſuch ac-
counts as theſe ; but the joy that reſults thence, is nothing to that which
ariſes from an impartial trial of ourſelves by the rule of God’s word,
A. D. 36.
and our being able thereupon to approve ourſelves to him. Note, (1.)
Though we have nothing in ourſelves to boast of, yet we may have mat-
ter of rejoicing in ourſelves : our works can merit nothing at the hand of
God; but if our conſciences can witneſs for us, that they are ſuch as
he for Chriſt’s ſake approves and accepts, we may upon good ground re-
joice therein. 2. The true way to have rejoicing in ourſelves, is, to be
much in proving our own works; in examining ourſelves by the unerring
rule of God’s word, and not by the falſe meaſure of what others are, or
may think of us. (3.) It is much more definable to have matter of
glorying in ourselves than in another. If we have the teſtimony of our
conſciences, that we are accepted of God, we need not much concern
ourſelves about what others think or ſay of us; and without this the
good opinion of others will fland us in little ſtead. t
2. The other argument which the apoſtle uſes to preſs upon us this
duty of proving our own work, is, That every man shall bear his own
burthen ; (v. 5.) the meaning of which is, that at the great day every
one ſhall be reckoned with according as his behaviour here has been. He
fuppoſes that there is a day coming, when we muſt all give an account of
ourselves to God; and he declares that then the judgment will proceed,
and the ſentence paſs, not according to the ſentiments of the world con-
cerning us, or any ungrounded opinion we may have had of ourſelves, or
upon our having been better or ſwgrfe, than others, but according as our
fate and behaviºr have ºily begiºiº God. And if there
be ſuch an awful time, tº be expected, when he will render to every one
according to his works, fuely there l º: greateſt reaſon why we ſhould
3. our own works now i. if y º certainly be called to an account
hereafter, ſurely we ought tº be often calling ourſelves to an account
here, to ſee whether or no we are ſuch as God will own and approve
then : and as this is our duty, ſo if it were more our practice, we ſhould
entertain more becoming thoughts both of ourſelves and our fellow-
chriſtians: and inſtead of bearing hard upon one another, on the account
of any miſtakes or failings we may be guilty of, we ſhould be more ready
to fulfil that law of Christ, by which we muſt be judged in bearing one
another’s burthens. t
IV. Chriſtians are here exhorted to be free and liberal in maintaining
their miniſters; (v. 6.) “Let him that is taught in the word, communi.
cate to him that teacheth, in all good things.” Here we may obſerve,
1. The apoſtle ſpeaks of it as a thing known and acknowledged, that, as
there are ſome to be taught, ſo there are others who are appointed to
Reach them. The office of the miniſtry is a divine inſtitution, which
does not lie open in common to all, but is confined to thoſe only whom
god has qualified for it, and called to it : even reaſon itſelf dire&ts us to
put a difference between the teachers and the taught : for if all were
teachers, there would be none to be taught, and the ſcriptures ſufficiently
declare that it is the will of God we ſhould do ſo. 2. It is the word of
God wherein miniſters are to teach and inſtruct others; that which they
are to preach, is the word, 2 Tim., 4. 2. That which they are to de-
clare, is the counsel of God, A&ts 20. 27. They are not lords of our
faith, but helpers of our joy, 2 Cor. 1. 24. It is the word of God
which is the only rule of faith and life; this they are concerned to ſtudy,
and to open, and improve, for the edification of others, but they are no
further to be regarded than as they ſpeak according to this rule. 3. It
is the duty of thoſe who are taught in the word, to ſupport thoſe who
are appointed to teach them ; for they are to communicate to them in all
good things, freely and cheerfully to contribute of the good things which
God has bleſſed them with, what is needful for their comfortable ſub-
Hiſtence. Miniſters are to give attendance to reading, to exhortation, to
doctrine : (1 Tim. 4. 13.) they are not to entangle themselves with the
affairs of this life; (2 Tim. 2, 4.) and therefore it is but fit and equita-
ble, that, while they are “ſowing to others ſpiritual things, they ſhould
reap their carnal things.” And this is the appointment of God him-
'ſelf; for as under the law, “they who miniſtered about holy things,
lived of the things of the temple ; ſo hath the Lord ordained, that they
who preach the goſpel, ſhould live of the goſpel,” 1 Cor. 9, 11, 13, 14.
V. Here is a caution to take heed of mocking God, or of deceiving
ourſelves, by imagining that he can be impoſed upon by mere pretenſions
or profeſſions; (v. 7.) “Be not deceived, God is not mocked. This may
be confidered as referring to the foregoing exhortation ; and ſo the de-
ſign of it is to convince thoſe of their fin and folly, who endeavoured by
any plauſible pretences to excuſe themſelves from doing their duty in
ſupporting their miniſters: or it may be taken in a more general view,
as reſpecting the whole buſineſs of religion, and ſo as defigned to take
men off from entertaining any vain hopes of enjoying its rewards, while
they live in the neglect of its duties. The apoſtle here ſuppoſes that
$
GALATIANS, WI.
Spiritual Mindedneſs and Beneficence.
many are apt to excuſe themſelves from the work of religion, and eſpe-
cially the more ſelf-denying and chargeable parts of it, though at the
ſame time they make a ſhew and profeſſion of it; but he aſſures them.
that this their way is their folly, for though hereby they may poſſibly
impoſe upon others, yet they do but deceive themſelves if they think to
impoſe upon God, who is perfeótly-acquainted with their hearts as well
as ačtions, and as he cannot be deceived, ſo he will not be mocked ; and
therefore to prevent this, he directs us to lay it down as a rule to our-
ſelves, “That whatſoever a man ſoweth, that ſhall he alſo reap ;” or
that according as we behave ourſelves now, ſo will our account be in the
great day. Our preſent time is ſeed-time, in the other world there will
| be a great harveſt; and as the huſbandman reaps in the harveſt according
as he ſows in the ſeedneſs, ſo we ſhall reap then as we ſow now. And
he further acquaints us, (v. 8.) that as there are two ſorts of ſeedneſs,
ſowing to the fleſh, and ſowing to the Spirit, ſo accordingly will the
reckoning be hereafter; “If we ſow to the fl-ſh, we ſhall of the fleſh
reap corruption. If we ſow the wind, we ſhall reap the whirlwind.”
They who live a carnal ſenſual life, who, inſtead of applying themſelves
to the honour of God and the good of others, ſpend all their thoughts,
and care, and time, about the fleſh, muſt expe&t no other fruit of ſuch a
courſe than corruption ; a mean and ſhort-lived ſatisfaction, at preſent,
and ruin and miſery at the end of it. But on the other hand, they that
sow to the Spirit, that, under the guidance and influence of the Spirit, do
live a holy and ſpiritual life, a life of devotedneſs to God, and of uſeful-
neſs and ſerviceableneſs to ouhers, may depend upon it, that of the Spirit
they shall reap life everlasting ; they ſhall have the trueſt comfort in their
preſent courſe, and an eternal life and happineſs at the end of it, Note,
They who go about to mock God, do but deceive themſelves; hypo-
criſy in religion is the greateſt folly as well as wickedneſs ; ſince the
God we have to do with, can eaſily ſee through all our diſguiſes, and will
certainly deal with us hereafter, not according to our profeſſions, but our
practices.
VI. Here is a further caution given us, not to be weary in well-doing,
v. 9. As we ſhould not excuse ourſelves from any part of our duty, ſo
neither ſhould we grow weary in it. . There is in all of us too great a
proneneſs hereunto ; we are very apt to flag and tire in duty, yea to fall
off from it, particularly that part of it which the apoſtle here has a ſpecial
regard to, that of doing good to others. This therefore he would have
us carefully to watch and guard againſt; and he gives this very good
reaſon for it, becauſe in due season we shall reap, if we faint not ; where
he aſſures us, that there is a recompenſe of reward in reſerve for all who
fincerely employ themſelves in well doing ; that this reward will cer-
tainly be beſtowed on us in the proper ſeaſon—if not in this world, yet
undoubtedly in the next ; but then that it is upon ſuppoſition that we
Jaint not in the way of our duty : if we grow weary of it, and withdraw
from it, we ſhall not only miſs of this reward, but loſe the comfort and
advantage of what we have already done : but if we hold on and hold
out in well-doing, though our reward may be delayed, yet it will ſurely
come, and will be ſo great as to make us an abundant recompenſe for all
our pains and conſtancy. Note, Perſeverance in well-doing is our wiſ-
dom and intereſt, as well as duty, for to this only is the reward promiſed.
VII. Here is an exhortation to all chriſtians to do good in their places;
(v. 10.) As we have therefore opportunity, &c. It is not enough that
we be good ourſelves, but we muſt do good to others, if we would ap-
prove ourſelves to be chriſtians indeed. The duty here recommended to
us, is the ſame that is ſpoken of in the foregoing verſes; and as there
the apoſtle exhorts us to ſincerity and perseverance in it, ſo here he direéta
us both as to the objects and the rule of it. 1. The objećts of this duty
are more generally all men ; we are not to confine our charity and bene-
ficence within too narrow bounds, as the Jews. and judaizing chriſtians
were apt to do ; but ſhould be ready to extend it to all who partake of
the ſame common nature with us, as far as we are capable, and they ſtand
in need of us... But yet, in the exerciſe of it, we are to have a ſpecial re-
gard to the houſehold of faith, or to thoſe who profeſs the ſame common
faith, and are members of the ſame body of Chriſt with us ; though
others are not to be excluded, yet theſe are to be preferred. The charity
of chriſtians ſhould be extenſive charity ; but yet therein a particular re-
ſpect is to be had to good people. God does good to all, but in an eſ-
pecial manner he is good to his own ſervants ; and we muſt in doing good
be followers of God as dear children. 2. The rule which we are to ob-
ſerve in doing good to others, is, as we have opportunity; which implies,
(1.), That we ſhould be ſure to do it while we have opportunity, or while
our life laſts, which is the only ſeaſon wherein we are capable of doing good,
to them. If therefore we would behave ourſelves aright in this matter,
A. E), W 56. - r - . .
The Efficacy of the Croſs of Chriſt,
GALATIANS, VI.
we muſt not, as too many do, negle&t it in our life-time, and defer it till
we come to die, under a pretence of doing ſomething of this nature then :
for as we cannot be ſure that we ſhall then have an opportunity for it, ſo
neither, if we ſhould, have we any ground to expect that what we do will
be ſo acceptable to God, much leſs that we can atone for our paſt negle&ts
by leaving ſomething behind us for the good of others, when we can no
longer keep it ourſelves. But we ſhould take care to do good in our
life-time, yea, to make this the buſineſs of our lives. And, (2.) That
we be ready to improve every opportunity for it : we ſhould not content
ouiſelves in having done ſome good already ; but, whenever freſh occa-
fions offer themſelves, as far as our capacity reaches, we ſhould be ready
to embrace them too, for we are dire&ted to give a portion to ſeven, and
alſo to eight, Eccl. 11.2. Note, [1..] As God has made it our duty
to do good to others, ſo he takes care in his providence to furniſh us
with opportunities for it. The poor we have always with us, Matth.
26, 11. [2.] Whenever God gives us an opportunity of being uſeful to
others, he expe&ts we ſhould improve it, according to our capacity and
ability, [3.] We have need of godly wiſdom and diſcretion to direét
us in the exerciſe of our charity and beneficence, and particularly in the
choice of the proper objećts of it; for though none who ſtand in need
of us, are to be wholly overlooked, yet there is a difference to be made
between ſome and others.
11. Ye ſee how large a letter I have written unto you
with mine own hand. 12. As many as deſire to make a
fair ſhew in the fleſh, they conſtrain you to be circum-
ciſed; only left they ſhould ſuffer perſecution for the croſs
of Chriſt. 13. For neither they themſelves who are cir-
cumciſed keep the law ; but deſire to have you circum-
ciſed, that they may glory in your fleſh. 14. But God
forbid that I ſhould glory, ſave in the croſs of our Lord
Jeſus Chriſt, by whom the world is crucified unto me, and
I unto the world.
ciſion availeth any thing, nor uncircumciſion, but a new
creature. 16. And as many as walk according to this
rule, peace be on them, and mercy, and upon the Iſrael of
God. 17. From henceforth let no man trouble me ; for
I bear in my body the marks of the Lord Jeſus. 18.
Brethren, the grace of our Lord Jeſus Chriſt be with your ||
ſpirit. Amen.
The apoſtle, having at large eſtabliſhed the doćtrine of the goſpel, and
endeavoured to perſuade theſe chriſtians to a behaviour agreeable to it,
feems as if he intended here to have put an end to the epiſtle, eſpecially
when he had acquainted them, that, as a particular mark of his reſpect
to them, he had written this large letter with his own hand, and had not
made uſe of another as his amanuenſis, and only ſubſcribed his name to
it, as he was wont to do in his other epiſtles.: but ſuch were his affection
to them, and concern to recover them from the ill impreſſions made upon
them by their falſe teachers, that he cannot break off till he has once
again given them the true charaćter of thoſe teachers, and an account of
his own contrary temper and behaviour; that, by comparing theſe to-
gether, they might the more eaſily ſee how little reaſon they had to de-
part from the doćtrine he had taught them, and to comply with their’s.
I. He gives them the true character of thoſe teachers who were in-
duſtrious to ſeduce them, in ſeveral particulars. As, 1. They were men
who desired to make a fair shew in the flesh, v. 12. They were very
zealous for the externals of religion; forward to obſerve, and to oblige
others to obſerve, the rites of the ceremonial law, though at the ſame
time they had little or no regard to real piety; for, as the apoſtle ſays
of them in the following verſe, neither do they themselves keep the law.
Proud, vain, and carnal hearts, deſire nothing more than to make a fair
ſhew in the fleſh ; and they can eaſily be content with ſo much religion
as will help them to keep up ſuch a fair ſhew ; but frequently thoſe have
leaſt of the ſubſtance of religion, who are moſt ſolicitous to make a ſhew
of it. 2. They were men who were afraid of ſuffering, for “ they con-
ſtrained the Gentile chriſtians to be circumciſed, only left they ſhould
fuffer perſecution for the croſs of Chriſt. It was not ſo much out of a
regard to the law, as to themſelves; they were willing to ſleep in a whole
ſkin, and to ſave their worldly cargo, and cared not though they made
15. For in Chriſt Jeſus neither circum- ||
| ſhipwreck of faith and a good conſcience. That which they chiefly.
aimed at, was, to pleaſe the Jews, and to keep up their reputation among
them, and ſo to prevent the trouble that Paul, and other faithful profeſ-
ſors of the doćtrine of Chriſt, lay open to. And, 3. Another part of
their charaćter was, that they were men of a party-spirit, and who had
no further zeal for the law than as it ſubſerved their carnal and ſelfiſh de-
figns ; for they “deſired to have theſe chriſtians circumciſed, that they
might glory in their fleſh,” (v. 18.) that they might ſay they had gained
them over to their fide, and made proſelytes of them, of which they car-
ried the mark in their fleſh. And thus while they pretended to promote
religion, they were the greateſt enemies of it; for nothing has been
more deſtructive to the intereſt of religion than men-ſiding and party-
making. -
II. He acquaints us, on the other hand, with his own temper and
behaviour, or makes profeſſion of his own faith, hope, and joy ; par-
ticularly, : -
1. That his principal glory was in the croſs of Chriſt; “God forbid,
Jays he, that I ſhould glory, ſave in the croſs of our Lord Jeſus Chriſt,”
v. 14. By the croſs of Chriſt is here meant, his ſufferings and death on
the croſs, or the doćtrine of ſalvation by a crucified Redeemer. This
was what the Jews ſtumbled at, and the Greeks accounted fooliſhneſs;
j
| and the judaizing teachers themſelves, though they had embraced chriſ-
tianity, yet were ſo far aſhamed of it, that, in compliance with the Jews,
and to avoid perſecution from them, they were for mixing the obſerva-
tion of the law of Moſes with faith in Chriſt, as neceſſary to ſalvation :
but Paul had a very different opinion of it ; he was ſo far from being of-
fended at the croſs of Chriſt, or aſhamed of it, or afraid to own it, that
he glories in it ; yea, he deſires to glory in nothing elſe, but rejećts the
thought of ſetting up any thing in competition with it, as the objećt of
his eſteem, with the utmoſt abhorrence; God forbid, &c. This was the
ground of all his hope as a chriſtian ; this was the doćtrine, which, as an
apoſtle, he was reſolved to preach ; and whatever trials his firm adherence
to it might bring upon him, he was ready, not only to ſubmit to them,
but to rejoice in them. Note, The croſs of Chriſt is a good chriſtian’s
chief glory, and there is the greate" reaſon why we ſhould glory in it,
for to it we owe all our joys and hopes.
2. That he was dead to the world. By Chriſt, or by the croſs of
Chriſt, the world was crucifted to him, and he to the world; he had expe-
rienced the power and virtue of it in weaning him from the world, and
this was one great reaſon of his glorying in it. The falſe teachers were
men of a worldly temper, their chief concern was about their ſecular in-
|tereſts, and therefore they accommodated their religion thereunto. But
Paul was a man of another ſpirit; as the world had no kindneſs for him,
ſo neither had he any great regard to it ; he was got above both the
ſmiles and the frowns of it; and was become as indifferent to it, as one
who is a dying out of it. This is a temper of mind that all chriſtians
ſhould be labouring after ; and the beſt way to attain it, is, to converſe
much with the croſs of Chriſt; the higher eſteem we have of him, the
meaner opinion ſhall we have of the world ; and the more we contemplate
the ſufferings our dear Redeemer met with from the world, the leſs likely
ſhall we be to be in love with it.
3. That he did not lay the ſtreſs of his religion on one ſide or other
of the conteſting intereſts, but on ſound chriſtianity, v. 15. There was
|-at that time an unhappy diviſion among chriſtians; circumcificn and un-
circumciſion were become names by which they were diſtinguiſhed from
| each other; for (gh. 2. 9, 12.) The Jewiſh chriſtians are called the cir-
cumcision, and they of the circumcision. The falſe teachers were very
zealous for circumciſion; yet to that degree, as to repreſent it as necef-
ſary to ſalvation, and therefore they did all they could to conſtrain the
Gentile chriſtians to ſubmit to it : wherein they had carried the matter
much further than others did ; for though the apoſtles connived at the
uſe of it among the Jewiſh converts, yet they were by no means for im-
poſing it upon the Gentiles. But what they laid ſo great a ſtreſs upon,
Paul made very little account of. It was indeed of great importance to
the intereſt of chriſtianity that circumciſion ſhould not be impoſed on the
Gentile christians, and therefore this he had ſet himſelf with the utmoſt
vigour to oppoſe : but as for mere circumciſion or uncircumciſion,
whether thoſe who had embraced the chriſtian religion had been Jews or
Gentiles; and whether they were for or againſt continuing the uſe of
circumcificn, ſo that they did not place their religion in it—this was
| comparatively a matter of little moment with him ; for he very well
knew, that in Jesus Christ, in his account, or under the chriſtian diſpen-
fation, “neither circumciſion availed any thing, nor uncircumciſion,” as
| to men's acceptance with God, but a new creature. Here he acquaints
us, both wherein real religion does not, and wherein it does, confiſt; it
does not confiſt in circumcision or uncircumcision, in our being in this or
the other denomination of chriſtians; but it confiſts in our being new
creatures s not in having a new name, or putting on a new face, but in
our being renewed in the ſpirit of our minds, and having Chriſt formed,
in us ; this is of the greateſt account with God, and ſo it was with the
apoſtle. If we compare this text with ſome others, we may more fully
ſee what it is that renders us moſt acceptable to God, and which there-
fore we ſhould be chiefly concerned about. Here we are told, that it is
a new creature ; and (ch. 5. 6.) that it is faith which worketh by love, and
(1 Cor. 7, 19.) that it is the keeping the commandments of God; from
all which it appears, that it is a change of mind and heart, whereby we
are diſpoſed and enabled to believe in the Lord Jeſus, and to live a life
of devotedneſs to God ; and that where this inward vital pračtical reli-
gion is wanting, no outward profeſſions, or particular names, will ever
ſtand us in any ſtead, or be ſufficient to recommend us to him. Were
chriſtians duly concerned to experience this in themſelves, and to promote
it in others; if it did not make them lay aſide their diſtinguiſhing names,
yet it would at leaſt take them off from laying ſo great a ſtreſs upon
them, as they too often do. Note, Chriſtians ſhould take care to lay
the ſtreſs of their religion where God has laid it, that is, on thoſe
things which are available to our acceptance with him ; ſo we ſee the apoſ-
tle did, and it is our wiſdom and intereſt herein to follow his example.
The apoſtle having ſhewn what was of chief confideration in religion,
and what he laid the greateſt ſtreſs upon, that is, not a mere empty name
or profeſſion, but a ſound and ſaving change; in v. 16, he pronounces a
bleſſing upon all thoſe who walk according to this rule; “And as many
as walk according to this rule, peace be upon them, and mercy upon the
Iſrael of God.” The rule which he here ſpeaks of, may be confidered
as fignifying either more generally the whole word of God, which is the
complete and perfeót rule of faith and life; or that doćtrine of the goſpel,
or way of juſtification and ſalvation, which he had laid down in this
epiſtle, by faith in Chriſt without the works of the law ; or, as more im-
mediately referring to the new creature, which he had juſt before been
ſpeaking of. The blessings which he defires for thoſe who walk accord-
ing to this rule, or which he gives them the hope and proſpect of, (for
the words may be taken either as a prayer or a promiſe,) are, peace and
mercy—peace with God and conſcience, and all the comforts of this life,
as far as they are needful for them—and mercy, that is, an intereſt in the
free love and favour of God in Chriſt, which are the ſpring and fountain
of all other bleſfings. A foundation is laid for theſe in that gracious
change which is wrought in them ; and while they behave themſelves as
new creatures, and govern their lives and hopes by the rule of the goſpel,
they may moſt aſſuredly depend upon them. Theſe, he declares, ſhall
be the portion of all the Iſrael of God, by whom he means all fincere
chriſtians, whether Jews or Gentiles; all who are Iſraelites indeed, who |
though they may not be natural, yet are become the spiritual, ſeed of
Abraham ; theſe, being heirs of his faith, are alſo heirs together with
him of the ſame promiſe, and conſequently entitled to the peace and
mercy here ſpoken of . The Jews and judaizing teachers were for con-
fining theſe bleſfings only to ſuch as were circumciſed, and kept the law
of Moſes ; but, on the contrary, the apoſtle declares that they belong to
all who walk according to the rule of the goſpel, or of the new creature,
even to all the Iſrael of God; intimating, that thoſe only are the true
Iſrael of God, who walk according to this rule, and not that of circum-
eifion, which they infifted ſo much upon; and therefore that this was the
true way to obtain peace and mercy. Note, (1.) Real christians are
fueh as walk by rule; not a rule of their own deviſing, but that which
God himſelf has preſcribed to them. (2.) Even thoſe who walk ac-
cording to this rule do yet stand in need of the mercy of God. But,
GALATIANS, WI.
| ſincerity and uprightneſs in religion.
|
- The Apoſtolic Benedićtion.
(3.) All who fincerely endeavour to walk according to this rule, may
be aſſured that peace and mercy ſhall be upon them : this is the best way
to have peace with God, ourſelves, and others ; and hereupon, as we
may be ſure of the favour of God now, ſo we may be ſure that we ſhall
find mercy with him hereafter. * -
4. That he had cheerfully ſuffered perſecution for the ſake of Christ
and christianity, v. 17. As the croſs of Christ, or the doćtrine of ſal-
vation by a crucified Redeemer, was what he chiefly gloried in, ſo he had
been willing to run all hazards rather than he would betray this truth, or
ſuffer it to be corrupted. The falſe teachers were afraid of perſecution,
and this was the great reafou why they were ſo zealous for circumciſion,
as we ſee, v. 12. But this was the least of Paul’s concern ; he was not
moved at any of the afflićtions he met with, “ nor did he count his life
dear to him, ſo that he might finiſh his courſe with joy, and the ministry,
which he had received of the Lord Jeſus, to testify the goſpel of the
grace of God,” Aćts 20. 24. He had already ſuffered much in the cauſe
of Christ, for he bare in his body the marks of the Lord Jesus, the ſcars of
thoſe wounds which he had ſuſtained from perſecuting enemies, for his
steady adherence to him, and that doćtrine of the goſpel which he had re-
ceived from him. As from hence it appeared that he was firmly perſuaded
of the truth and importance of it, and that he was far from being a favourer
of circumciſion, as they had falſely reported him to be ; ſo, hereupon, with
a becoming warmth and vehemence, ſuitable to his authority as an apostle,
and to the deep concern of mind he was under, he inſiſts upon it, that no
man should henceforth trouble him, by oppoſing his doćtrine and autho-
rity, or by any ſuch calumnies and reproaches as had been cast upon him ;
for as, both from what he had ſaid, and what he had ſuffered, they ap-
peared to be highly unjust and injurious, ſo alſo they were very unrea-
ſonable, who either raiſed or received them. Note, (1.) It may justly
be preſumed that men are fully perſuaded of thoſe truths which they are
willing to ſuffer in the defence of. And, (2.) It is very unjuſt to
charge thoſe things upon others, which are contrary not only to their
profeſſion, but their ſufferingº too. - •
The apoſtle, having now finiſhed what he intended to write for the
convićtion and recovery of the churches of Galatia, concludes the epiſtle
with his apoſtolical benedićtion, v. 18. He calls them his brethren,
wherein he ſhews his great humility, and the tender affection he had for
them, notwithſtanding the ill treatment he had met with from them ;
and takes his leave of them with this very ſerious and affectionate prayer,
that “the grace of our Lord Jeſus Chriſt may be with their ſpirit.”
This was a uſeful farewell wiſh of the apoſtle’s, as we ſee, Rom. 16.
20, 24. and 1 Cor. 16. 23. And herein he prays, that they might en-
joy the favour of Chriſt, both in its ſpecial effects and its ſenſible evi-
dences; that they might receive from him all that grace which was need-
ful to guide them in their way, to ſtrengthen them in their work, to
eſtabliſh them in their chriſtian courſe, and to encourage and comfort them
under all the trials of life, and the proſpect of death itſelf. This is fitly
called the grace of our Lord Jesus Christ, as he is both the ſole Purchaſer
and the appointed Diſpenſer of it : and though theſe churches had done
enough to forfeit it, by ſuffering themſelves to be drawn into an opinion
and pračtice highly diſhonourable to Chriſt, as well as dangerous to
them ; yet, out of his great concern for them, and knowing of what im-
portance it was to them, he earneſtly deſires it on their behalf ; yea, that
it might be with their spirit, that they might continually experience the
influences of it upon their ſouls, diſpoſing and enabling them to ačt with
We need deſire no more to make
us happy than the grace of our Lord Jeſus Chriſt. This the apoſtle
begs for theſe chriſtians, and therein ſhews us what we are chiefly con-
cerned to obtain ; and, both for their and our encouragement to hope
for it, he adds his amen. f
AN'
E X P O S
J
I T I O N,
WITH
ſ practical Observations,
OF THE
E P T S T L E O F ST. P. A U L
TO THE
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Tw Pr-w r T I- T- wº TEL
—r- m —I-Hº-H *—w- w-r-y--w-r
SOME think that this epiſtle to the Epheſians was a circular letter ſent to ſeveral churches; and that the copy
pened to be taken into the canon, and ſo it came to bear that particulaf inſcription.
EPHESIANs.
—r—re-ru-ri—. *I f +-I-V--r
- - }-
21–r—u—
y—º-y -E---Y -ºr ºr-
r --5-3 y v-E-W- --zr-º-c-ºr
# I i- *F- --z wº-r- º
#
direéted to the Epheſians, hap-
And they have been induced the rather to think this, be-
f / ! Ü
cauſe it is the only one of all St. Paul’s epiſtles, that has nothing in it peculiarly adapted to the ſtate or caſe of that particular church; but it
has much of common concernment to all chriſtians ; and eſpecially to all who, having been Gentiles in times paſt, were converted to chriſtianity.
But then it may be obſerved, on the other hand, that the epiſtle is expreſsly inſcribed (ch. 1. 1.) to the ſaints which are at Epheſus ; and in the
cloſe of it he tells them that he had ſent Tychicus unto them, whom, in 2 Tim. 4. 12. he ſays, he had ſent to Epheſus.
It is an epiſtle that bears date out of a priſon; and ſome have obſerved that what this apoſtle wrote when he was a priſoner, had the greateſt reliſh
and ſavour in it of the things of God.
When his tribulations did abound, his conſolations and experiences did much more abound. Whence
we may obſerve, that the afflictive exerciſes of God’s people, and particularly of his ministers, often tend to the advantage of others as well as to
their own.
The apoſtle’s deſign is, to ſettle and eſtabliſh the Epheſians in the truth ; and further to acquaint them with the myſtery of the goſpel, in order to
it.
In the former part he repreſents the great privilege of the Epheſians, who, having been in time paſt idolatrous heathens, were now converted
to chriſtianity, and received into covenant with God, which he illuſtrates from a view of their deplorable ſtate before their converſion, ch. 1.3.
In the latter part (which we have in the 4th, 5th, and 6th chapters) he inſtructs them in the principal duties of religion, both perſonal and re-
lative; and exhorts and quickens them to the faithful diſcharge of them. Zanchy obſerves, that we have here an epitome of the whole chriſtian.
doctrine, and of almoſt all the chief heads of divinity.
CHAP. I.
In this chapter, we have, I. The introduction to the whole epistle, which is
much the same as in others, v. 1, 2. II. The apostle's thanksgivings
and praises to God for his inestimable blºſings bestowed on the believing
Jºpheſians, v. 3... 14. III. His earnest prayers to God in their behalf,
v. 15.23. This great gpostle was wont to abound in prayers and in
thanksgivings to Aft God; which he generally so disposes and or-
ders, that at the same time they carry with them and convey the great
and important doctrines of the christian religion, and the most weighty
instructions to all those who seriously peruse them.
!. Pºiº an apoſtle of Jeſus Chriſt by the will of God,
-* to the faints which are at Epheſus, and to the faith-
ful in Chriſt Jeſus: 2. Grace be to you, and peace, from
God our Father, and from the Lord Jeſus Chriſt.
Here is, 1. The title St. Paul takes to himſelf, as belonging to him—
Paul, an apostle of Jºſus Chriſt, &c. He reckoned it a great honour to
be employed by Chriſt, as one of his meſſengers to the ſons of men.
The apoſtles were prime officers in the chriſtian church, being extraor-
dinary miniſters appointed for a time only. They were furniſhed by their
great Lord with extraordinary gifts, and the immediate affiſtance of the
Spirit, that they might be fitted for publiſhing and ſpreading the goſpel,
and for the governing the church in its infant-ſtate. Such a one St.
*aul was, and that not by the will of man conferring that office upon
Vol. W. No. 101. *
\
—
—w- * * —r-v- º —r—r-
him, nor by his own intruſion into it; but by the will of God, very ex-
preſsly and plainly fignified to him ; he being immediately called (as
the other apoſtles were) by Chriſt himſelf to the work: . Every faithful
| miniſter of Chriſt (though his call and office are not of ſo extraordinary.
a nature) may, with our apoſtle, refle&t on it as an honour and comfort
to himſelf, that he is what he is, by the will of God. 2. The perſons to
whom this epiſtle is ſent—To the saints which are at Ephesus, to the
chriſtians who were members of the church at Epheſus, the metropolis.
of Afia. He calls them saints, for ſuch they were in profeſſion, ſuch
they were bound to be in truth and reality ; and many of them were
ſuch. All chriſtians muſt be ſaints; and if they come not under that
charaćter on earth, they will never be ſaints in glory. He calls them
the faithful in Chriſt Jeſus, believers in him, and firm and conſtant in.
their adherence to him, and to his truths and ways. They are not ſaints,
who are not faithful, believing in Chriſt, firmly adhering to him, and
true to the profeſſion they make of relation to their Lºrd. Note. It is
not only the honour of miniſters, but of private chriſtians too, to have
obtained mercy of the Lord to be faithful.–In Christ Jeſús, from whom
they derive all their grace and ſpiritual ſtrength, and in whom their
perſons, and all that they perform, are made accepted. 3. The apoſto-
lical benedićtion—Grace be to you, &c. This is the token in every epiſº
tle; and it ſpeaks the apoſtle’s good will to his friends, and a real deſire
of their welfare. By grace we are to underſtand the free and undeſerved
love and favour of God, and thoſe graces of the Spirit which, proceed.
from it; by peace, all other bleſfings, ſpiritual and temporal, the fruits
and produćt of the former. No peace without grace. No peace, nor.
grace, but “from God the Father, and from the Lord Jeſus Chriſt.”
f 5 M
A. TX. 61.
Theſe peculiar bleſſings proceed from God, not as a Creator, but as a
Father by ſpecial relation ; and they come from our Lord Jeſus Christ,
who, having purchaſed them for his people, has a right to beſtow them
upon them. Indeed the ſaints, and the faithful in Christ Jeſus, had al-
ready received grace and peace; but the increaſe of theſe is very defir-
able, and the beſt ſaints ſtand in need of freſh ſupplies of the graces of
the Spirit, and cannot but defire to improve and grow ; and therefore
they ſhould pray, each one for himſelf, and for one another, that ſuch
bleſſings may ſtill abound unto them. *
After this ſhort introdućtion, he comes to the matter and body of the
epiſtle ; and though it may ſeem ſomewhat peculiar in a letter, yet the
Spirit of God ſaw fit that his diſcourſe of divine things in this chapter
ſhould be caſt into prayers and praiſes: which as they are ſolemn addreſſes
to God, ſo they convey weighty inſtructions to others.
preach ; and praiſe may do ſo too.
3. Bleſſed be the God and Father of our Lord Jeſus
Chriſt, who hath bleſſed us with all ſpiritual bleſſings in
Prayer may
heavenly places in Chriſt : 4. According as he hath choſen |
us in him before the foundation of the world, that we
fhould be holy, and without blame before him in love:
5. Having predeſtinated us into the adoption of children
by Jeſus Chriſt to himſelf, according to the good pleaſure
of his will, 6. To the praiſe of the glory of his grace, |
wherein he hath made us accepted in the Beloved. 7. In
whom we have redemption through his blood, the forgive- |
neſs of fins, according to the riches of his grace; 8.
Wherein he hath abounded toward us in all wiſdom and |
prudence; 9. Having made known unto us the myſtery
of his will, according to his good pleaſure which he hath
purpoſed in himſelf: 10. That in the diſpenſation of the
fulneſs of times, he might gather together in one all things
in Chriſt, both which are in heaven and which are on
earth ; even in him, 11. In whom alſo we have obtained
an inheritance, being predeſtinated according to the pur-
poſe of him who worketh all things after the counſel
of his own will; 12. That we ſhould be to the praiſe of
his glory, who firſt truſted in Chriſt. 13. In whom ye
alſo truſted, after that ye heard the word of truth, the
goſpel of your ſalvation: in whom alſo, after that ye be-
lieved, ye were ſealed with that holy Spirit of promiſe,
14. Which is the earneſt of our inheritance until the re-
demption of the purchaſed poſſeſſion, unto the praiſe of
his glory.
He begins with thankſgivings and praiſe, and enlarges with a great
deal of fluency and copiouſneſs of affection upon the exceeding great and
precious benefits which we enjoy by Jeſus Chriſt. For, the great privi-
leges of our religion are very aptly recounted and enlarged upon in our
praiſes to God. - -
In general, (v. 3.) he bleſſes God for ſpiritual bleſfings; where he
ityles him the God and Father of our Lord Jeſus Christ : for, as Me-
diator, the Father was his God; as God, and the ſecond Perſon in the
bleſſed Trinity, God was his Father. It ſpeaks the myſtical union be-
twixt Chriſt and believers, that the God and Father of our Lord Jeſus
Chriſt is their God and Father; and that, in and through him. All
bleſfings come from God, as the Father of our Lord Jeſus Chriſt. No.
good can be expected from a righteous and holy God to finful creatures,
but by his mediation. He hath bleſſed us with all ſpiritual bleſſings.
Note, Spiritual bleſfings are the beſt bleſſings with which God bleſſes ||
us, and for which we are to bleſs him. HE blesses US by beſtowing
ſuch things upon us as make us really bleſſed. WE cannot thus bleſs
God again ; but muſt do it by praiſing and magnifying, and ſpeaking
well of him on that account : and whom God bleſſes with ſome, he
bleſſes with all ſpiritual bleſfings; to whom he gives. Chriſt, he freely
gives all theſe things. It is not ſo with temporal bleſfings; ſome are
favoured with health, and not with riches; ſome with riches, and not
with health, &c. But where God bleſſes with ſpiritual bleſfings, he
EPHESIANs, I.
the principle of all true holineſs.
Introdućtion.
bleſſes with all. They are ſpiritual blºſings in heavenly places ; that is,
ſay ſome, in the church, diſtinguiſhed from the world, and called out of
| it. Or it may be read, in heavenly things, ſuch as come from heaven, and
are deſigned to prepare men for it, and to ſecure their reception into it.
We ſhould hence learn to mind ſpiritual and heavenly things as the prim-
cipal things, ſpiritual and heavenly bleſfings as the beſt bleſſings, with
which we cannot be miſerable, and without which we cannot but be ſo.
“Set not your affections on things on the earth, but on thoſe things
which are above.” Theſe we are bleſſed with in Christ : for as all our
ſervices aſcend to God through Chriſt, ſo all our bleſſings are conveyed
to us the ſame way ; he being the Mediator between God and us. .
The particular ſpiritual bleſſings with which we are bleſſed in Christ,
and for which we ought to bleſs God, are (many of them) here enu-
merated and enlarged upon.
1. Ele&tion and predeſtination, which are the ſecret ſprings whence
the others flow, v. 4, 5, 11. Election, or choice, reſpects that lump or
maſs of mankind, out of which ſome are choſen, from which they are
ſeparated and diſtinguiſhed. Predestination has reſpect to the bleſſings
they are deſigned for ; particularly the adoption of children : it being the
purpoſe of God, that in due time we ſhould become his adopted children,
and ſo have a right to all the privileges, and to the inheritance, of chil-
dren. We have here the date of this ačt of love ; it was before the foun-
dation of the world : ‘not only before God’s people had a being, but be-
fore the world had a beginning ; for they were choſen in the counſel of
God from all eternity. It magnifies theſe bleſfings to a high degree,
that they are the produćts of eternal counſel. The alms which you give
to beggars at your doors, proceed from a ſudden reſolve ; but the pro-
viſion which a parent makes for his children, is the reſult of many
thoughts, and is put into his laſt will and teſtament with a great deal of
ſolemnity. And as this magnifies divine love, ſo it ſecures the bleſfings
to God’s elect; for “ the purpoſe of God according to ele&tion ſhall
ſtand.” He ačts in purſuance of his eternal purpoſe in beſtowing ſpiri-
tual bleſfings upon his people. “He hath bleſſed us—according as he
hath choſen us in him,” in Chriſt the great Head of the ele&tion, who is
emphatically called God’s elect, his choſen ; and in the choſen Redeemer
an eye of favour was caſt upon them. Obſerve here one great end and
deſign of this choice; chosen—that we should be holy; not becauſe he
foreſaw they would be holy, but becauſe he determined to make them
ſo. All who are choſen to happineſs as the end, are choſen to holineſs
as the means. Their ſanétification, as well as their ſalvation, is the re-
ſult of the counſels of divine love. And without blame before him ; that
their holineſs might not be only external and in outward appearance,
ſo as to prevent blame from men; but internal and real, and what God
hymſelf will account ſuch, who looketh at the heart ; ſuch holineſs pro-
ceeding from love to God and to our fellow-creatures; this charity being
The original word ſignifies ſuch an
innocence as no man can carp at ; and therefore ſome underſtand it of
that perfeót holineſs which the ſaints ſhall attain to in the life to come,
which will be eminently before God; they being in his immediate pre-
ſence for ever. - - - - . -
Here is alſo the rule, and the fontal cauſe of God’s ele&tion ; it is
according to the good pleaſure of his will ; (v. 5.) not for the fake of any
thing in them foreſeen, but becauſe it was his ſovereign will, and a thing
highly pleaſing to him. It is according to the purpoſe, the fixed and un-
alterable will, “ of him who worketh all things after the counſel of his
own will,” (v. 11.) who powerfully accompliſhes whatever concerns his
elect, as he was wiſely and freely fore-ordained and decreed : the laſt and
great end and deſign of all which, is, his own glory. To the praiſe of the
glory of his grace, (v. 6.) That we should be to the praise of his glory,
(v. 12.) that we ſhould live and behave ourſelves in ſuch a manner that
his rich grace might be magnified, and appear glorious, and worthy of
the higheſt praiſe. All is of God, and from him, and through him, and
therefore all muſt be to him, and centre in his praiſe. Note, The glory
of God is his own end, and it ſhould be our’s in all that we do *. The
next ſpiritual bleſfing the apoſtle takes notice of, is,
2. Acceptance with God through Jeſus Chriſt ; IWherein, or by
which grace, he hath made us accepted in the Beloved, v. 6. Jeſus Chriſt
is the Beloved of his Father, (Matth. 3. 17.) as well as of angels and
ſaints. It is our great privilege to be accepted of God, which implies
his love to us, and his taking us under his care, and into his family. We
* This paſſage has been underſtood by ſome in a very different ſenſe, and with a
ſpecial reference to the converſion of theſe Epheſians to chriſtianity. Thoſe who have
a mind to ſee what is ſaid to this purpoſe, may conſult Mr. Locke, and other well-
known writers, on tile place. - -
A. D. 61.
cannot be thus accepted of God, but in and through Jeſus Chriſt. He
loves his people for the ſake of the Beloved.
3. Remiſſion of fins, and fedemption, through the blood of Jeſus, v. 7.
No remiſſion without redemption. It was by reaſon of fin that we were
captivated ; and we cannot be releaſed from our captivity but by the re-
miſſion of our fins. This redemption we have in Chriſt, and this remiſ.
fion through his blood. ' The guilt and the ſtain of fin could be no other-
wiſe removed than by the blood of Jeſus. All our ſpiritual bleſfings
flow down to us in that ſtream. This great benefit, which comes freely
to us, was dearly bought and paid for by our bleſſed Lord : and yet it
is according to the riches of God’s grace. Chriſt’s ſatisfaction and God’s
rich grace are very conſiſtent in the great affair of man’s redemption.
God was ſatisfied by Chriſt as our Subſtitute and Surety ; but it was
rich grace that would accept of a Surety, when he might have executed
the ſeverity of the law upon the tranſgreſſor ; and it was rich grace to
provide ſuch a Surety as his own Son, and freely to deliver him up,
when nothing of that nature could have entered into our thoughts, or
have been any otherwiſe found out for us. In which inſtance he has
not only manifeſted “ riches of grace, but hath abounded towards us in
all wiſdom and prudence;” (v. 8.) wiſdom in contriving the diſpenſation,
and prudence in executing the counſel of his will, as he has done. How
illuſtrious have the divine wiſdom and prudence rendered themſelves,
in ſo happily adjuſting the matter between juſtice and merey in this
grand affair; in ſecuring the honour of God and his law, at the ſame
time that the recovery of finners and their ſalvation are aſcertained and
made ſure t
4. Another privilege which the apoſtle here bleſſes God for, is, divine
revelation—that God hath made known to us the mystery of his will ;
(v. 9.) ſo much of his good will to men, which had beed concealed for a
long time, and is ſtill concealed from ſo great a part of the world : this
we owe to Chriſt, who, having lain in the boſom of the Father from
eternity, came to declare his will to the children of men. According to
his good pleasure, his ſecret counſels concerning man’s redemption, which
he had purpoſed, or reſolved upon, merely in and from himſelf, and not
for any thing in them. In this revelation, and in his “making known
unto us the myſtery of his will,” the wiſdom and the prudence of God
do abundantly ſhine forth. It is deſcribed (v. 13.) “as the word of
truth, and the goſpel of our ſalvation.” Every word of it is true; it
contains and inſtructs us in the moſt weighty and important truths, and
it is confirmed and ſealed by the very oath of God: from whence we
ſhould learn to “betake ourſelves to it in all our ſearches after divine
truth.” It is the gospel of our ſalvation : it publiſhes the glad tidings of
falvation, and contains the offer of it : it points out the way that leads
to it; and the bleſſed Spirit renders the reading and the miniſtration of
it effectual to the ſalvation of ſouls. O, how we ought to prize this
glorious goſpel, and to bleſs God for it ! This is the light shining in a
dark place, for which we have reaſon to be thankful, and to which we
fhould take heed.
5. Union in and with Chriſt, is a great privilege, a ſpiritual bleſfing,
and the foundation of many others. “He gathers together in one all
things in Chriſt,” v. 10. All the lines of divine revelation meet in
Chriſt ; all religion centres in him. Jews and Gentiles were united to
each other, by being both united to Chriſt. Things in heaven, and things
on earth, are gathered together in him ; peace made, correſpondence
ſettled, between heaven and earth, through him. The innumerable com-
pany of angels become one with the church through Chriſt : this God
purpoſed in himſelf, and it was his deſign in that diſpenſation which was
to be accompliſhed by his ſending of Chriſt in the fulneſs of time, at the
exačt time that God had prefixed and ſettled.
6. The eternal inheritance is the great bleſſing with which we are
bleſſed in Chriſt; “ In whom alſo we have obtained an inheritance,”
v. 11. Heaven is the inheritance, the happineſs of which is a ſufficient
portion for a ſoul : it is conveyed in the way of an inheritance ; being
the gift of a Father to his children. If children, then heirs. All the
bleſfings that we have in hand, are but ſmall if compared with the inhe-
ritance. What is laid out upon a heir in his minority, is nothing to
what is reſerved for him when he comes to age. Chriſtians are ſaid
to have obtained this inheritance, as they have a preſent right to it;
and even actual poſſeſſion of it, in Christ their Head and Repreſenta-
tl Ve. *.
7. The ſtal and earneſt of the Spirit are of the number of theſe bleſſ-
ings. We are ſaid to be ſealed with that holy Spirit of promiſe, v. 13.
The bleſſld Spirit is holy himſelf, and he makes us holy. He is called
the Spi, it of promiſe, as he is the promiſed Spirit. By him believers are
... EPHESIANS, I,
I
: * r * s.
Believers choſen in Chriſt.
sealed; that is, ſeparated and ſet apart for God, and diſtinguiſhed and
marked as belonging to him. The Spirit is the earneſt of our inheritance,
v. 14. The earneſt is part of payment, and it ſecures the full ſum : ſo is
the gift of the Holy Ghoſt; all his influences and operations, both as a
Sanétifier and a Comforter, are heaven begun, glory in the ſeed and bud.
The Spirit’s illumination is an earneſt of everlaſting light : ſanétification
is an earneſt of perfect holineſs;" and his comforts are earneſts of ever-
laſting joys. He is ſaid to be the Earneſt, “ until the redemption of the
purchaſed poſſeſſion.” It may be called here the possession, becauſe this
earnest makes it as ſure to the heirs as though they were already poſſeſſed
of it; and it is purchased for them by the blood of Chriſt. The redemp-
tion of it is mentioned, becauſe it was mortgaged and forfeited by
fin ; and Chriſt reſtores it to us, and ſo is ſaid, to redeem it, in alluſion
to the law of redemption. Obſerve from all this, what a gracious pro-
miſe that is, which ſecures the gift of the Holy Ghoſt to them who aſk
him.
The apoſtle mentions, the great end and deſign of God in beſtowing
all theſe ſpiritual privileges; “ that we ſhould be to the praiſe of his
glory, who firſt truſted in Chriſt,” we to whom the goſpel was firſt
preached, and who were firſt converted to the faith of Chriſt, and to the
placing our hope and truſt in him. Note, Seniority in grace is a pre-
ferment; Who were in Christ before me, ſays the apoſtle : (Rom. 16.7.)
they who have for a longer time experienced the grace of Chriſt, aré
under more ſpecial obligations to glorify God. . They ſhould be ſtrong
in faith, and more eminently glorify him ; but this ſhould be the common
end of all. For this we were made, and for this we were redeemed; this
is the great defign of our chriſtianity, and of God in all that he has done
for us ; whto the praiſe of his glory, v. 14. He intends that his grace
and power and other perfeótions ſhould by this means become conſpicuous
and illuſtricus, and that the ſons of men ſhould magnify him.
15. Wherefore I alſo, after I heard of your faith in the
Lord Jeſus, and love unto all the ſaints, 16. Ceaſe not to
give thanks for you, making mention of you in my pray-
ers; 17. That the God of our Lord Jeſus Chriſt, the Fa-
ther of glory, may give unto you the Spirit of wiſdom
and revelation, in the knowledge of him : 18. The eyes
of your underſtanding being enlightened; that ye may
know what is the hope of his calling, and what the riches
of the glory of his inheritance in the ſaints, 19. And
what is the exceeding greatneſs of his power to us-ward
who believe, according to the working of his mighty
power, 20. Which he wrought in Chriſt, when he raiſed
him from the dead, and ſet him at his own right hand in
the heavenly places, 21. Far above all principality, and
power, and might, and dominion, and every name that is
named, not only in this world, but alſo in that which is
to come : 22. And hath put all things under his feet,
and gave him to be the head over all things to the church,
23. Which is his body, the fulneſs of him that filleth all
in all.
. We are come to the laſt part of this chapter, which conſiſts of St.
Paul’s earneſt prayer to God in behalf of theſe Epheſians. We ſhould
pray for the perſons for whom we give thanks. Our apoſtle bleſſes
God for what he had done for them, and then he prays that we would
do more for them. He gives thanks for ſpiritual bleſfings, and prays
for further ſupplies of them : for God “ will for this be inquired of by
the houſe of Iſrael, to do it for them.” He has laid up theſe ſpiritual
bleſfings for us in the hands of his Son the Lord Jeſus ; but then he has
appointed us to draw them out, and fetch them in, by prayer. We have
no part or lot in the matter, any further than we claim it by faith and
rayer.
P One inducement to pray for them, was, the good account he had of
them, “ of their faith in the Lord Jeſus, and love unto all the ſaints,”
v. 15. Faith in Chriſt, and love to the ſaints, will be attended with all
other graces. Love to the ſaints, as ſuch, and becauſe they are ſuch,
muſt include love to God. They who love ſaints, as ſuch, love all ſaints,
how weak in grace, how mean in the world, how fretful and peeviſh
ſoever, ſome of them may be. Another inducement to pray for them,
A. D. 61.
was, becauſe they had received the earneſt of the inheritance: this we
may obſerve from the words being conneéted with the preceding ones
by the particle wherefore. “Perhaps you will think, that having re-
ceived the earneſt, it ſhould follow, therefore ye are happy enough, and
take no further care : you need not pray for yourſelves, nor I for you.
No, quite the contrary. Wherefore—I cease not to give thanks for you,
making mention of you in my prayers,” v. 16. While he bleſſes God for
giving them the Spirit, he ceaſes not to pray that he would give unto
them the Spirit, (v. 17.) that he would give greater meaſures of the
Spirit. Obſerve, Even the beſt of chriſtians need to be prayed for; and
while we hear well of our chriſtians friends, we ſhould think ourſelves
obliged to intercede with God for them, that they may abound and in-
creaſe yet more and more.
Now what is it that St. Paul prays for in their behalf Not that they
might be freed from perſecution; nor that they might poſſeſs the riches,
honours, or pleaſures of the world ; but the great thing he prays for, is,
the illumination of their underſtandings, and that their knowledge might
increaſe and abound : he means it of a pračtical and experimental know-
ledge. The graces and comforts of the Spirit are communicated to the
foul by the enlightening of the underſtanding. In this way he gains
and keeps poſſeſſion. Satan takes a contrary way; he gets poſſeſſion by
the ſenſes and paſſions, Christ by the underſtanding. Obſerve,
1. Whence this knowledge muſt come ; from the God of our Lord
Jeſus Chriſt, v. 17. The Lord is a God of knowledge ; and there is no
found, ſaving, knowledge, but what comes from him ; and therefore to
him we mutt look for it, who is the God of our Lord Jeſus Chriſt, (v. 3.)
and the Father of glory. It is a Hebraiſm. God is infinitely glorious
in himſelf; all glory is due to him from his creatures, and he is the Au-
thor of all that glory with which his ſaints are, or ſhall be, inveſted.
Now he gives knowledge, by giving the Spirit of knowledge ; for the
Spirit of God is the Teacher of the ſaints; the Spirit of wiſdom and re-
velation. We have the revelation of the Spirit in the word: but will
that avail us, if we have not the wisdom of the Spirit in the heart : If
the ſame Spirit who indited the ſacred ſcriptures do not take the veil
from off our hearts, and enable us to underſtand and improve them, we
ſhall be never the better. In the knowledge of him, or for the acknow-
ledgment of him ; not only a ſpeculative knowledge of Chriſt, and of
what relates to him, but an acknowledgment of Chriſt’s authority by an
obedient conformity to him, which muſt be by the help of the Spirit of
wisdom and revelation. This knowledge is firſt in the underſtanding. He
prays that “the eyes of their underſtanding may be enlightened,” v. 18.
Obſerve, Thoſe who have their eyes opened, and have ſome under ſtand-
ing in the things of God, have need to be more and more enlightened,
and to have their knowledge more clear and diſtinči and experimental.
Chriſtians ſhould not think it enough to have warm affections, but they
ſhould labour to have clear underſtandings; they ſhould be ambitious of
being knowing chriſtians, and judicious chriſtians.
2. What it is that he more particularly defires they ſhould grow in
the knowledge of. (1.) The hope of his calling, v. 18. Chriſtianity is
our calling. God has called us to it, and on that account it is ſaid to be
EPHESLANs, II.
his calling. There is a hope in this calling ; for thoſe who deal with
God, deal upon truſt. And it is a definable thing to know what this
hope of our calling is, to have ſuch an acquaintance with the immenſe
privileges of God’s people, and the expectations they have from God,
and with reſpect to the heavenly world, as to be quickened thereby to
the utmoſt diligence and patience in the chriſtian courſe. We ought to
labour after, and pray earneſtly for, a clearer infight into, and a fuller
acquaintance with, the great objećts of a chriſtian’s hopes and expecta-
tions. (2.), “The riches of the glory of his inheritance in the ſaints.”
Beſide the heavenly inheritance prepared for the ſaints, there is a preſent
inheritance in the ſaints : for grace is glory begun, and holineſs is hap-
pineſs in the bud. There is a glory in this inheritance; riches of glory,
rendering the chriſtian more excellent and more truly honourable than
all about him : and it is defirable to know this experimentally ; to be
acquainted with the principles, pleaſures, and powers, of the ſpiritual
and divine life. It may be underſtood of the glorious inheritance in or
among the saints in heaven, where God does, as it were, lay forth all his
riches, to make them happy and glorious, and where all that the ſaints
are in poſſeſſion of is tranſcendently glorious: as the knowledge that can
be attained of this upon earth, is very deſirable, and muſt be exceedingly
entertaining and delightful. Let us endeavour then, by reading, con-
templation, and prayer, to know as much of heaven as we can, that we ||
may be defiting and longing to be there. (3.)” “The exceeding great-
neſs of God’s power toward them who believe,” v. 19. The praćtical
The Apoſtle's Prayer,
belief of the all-ſufficiency of God, and of the omnipotence of divine
grace, is abſolutely neceſſary to a cloſe and ſteady walking with him. It
is a defirable thing to know experimentally the mighty power of that
grace beginning and carrying on the work of faith in our ſouls. It is a
difficult thing to bring a ſoul to believe fully in Chriſt, and to venture its
all upon his righteouſneſs, and upon the hope of eternal life. It is no-
thing leſs than an almighty power that will work this in us. The apoſtle
ſpeaks here with a mighty fluency and copiouſneſs of expreſſion, and
yet, at the ſame time, as if he wanted words to expreſs “ the exceeding
greatneſs of God’s almighty power,” that power which God exerts to.
ward his people, and by which he raiſed Christ from the dead, v. 20.
That indeed was the great proof of the truth of the goſpel to the world :
but the tranſcript of that in ourſelves, (our ſanétification, and riſing from
the death of fin, in conformity to Chriſt’s reſurre&tion,) is the great proof
to us. Though this cannot prove the truth of the goſpel to another
who knows nothing of the matter, (there the reſurreótion of Chriſt is
the proof,) yet to be able to ſpeak experimentally, as the Samaritans,
“We have heard him ourſelves, we have felt a mighty change in our own
hearts,” will make us able to ſay, with the fulleſt ſatisfaction, “Now we
believe, and are ſure, that this is the Chriſt, the Son of God.” Many
underſtand the apoſtle here as ſpeaking of that exceeding greatneſs of
power, which God will exert for the raiſing the bodies of believers to
eternal life, even the ſame “mighty power which he wrought in Christ
when he raiſed him,” &c. And how defirable a thing must it be to be-
come at length acquainted with that power, by being raiſed out of the
grave thereby unto eternal life
Having ſaid ſomething of Christ and his reſurre&tion, the apostle di-
greſſes a little from the ſubjećt he is upon, to make ſome further honour-
able mention of the Lord Jeſus and his exaltation. He is “ ſet at the
Father’s right hand in the heavenly places,” &c. v. 20, 21. Jeſus Chriſt
is advanced above all, and he is ſet in authority over all, they being made
ſubječt to him. All the glory of the upper world, and all the powers
of both worlds, are entirely devoted to him. The Father hath put all
things under his feet, (v. 22.) according to the promiſe, Pſ. 110, i. All
creatures whatſoever are in ſubjećtion to him ; they muſt either yield him
ſincere obedience, or fall under the weight of his ſceptre, and receive
their doom from him. God GAVE him to be Head over all things. It
was a gift to Christ, confidered as Mediator, to be advanced to ſuch do-
minion and headſhip, and to ſuch a myſtical body prepared for him ; and
it was a gift to the church, to be provided with a Head, endued with ſo.
much power and authority. God gave him to be the Head over all things.
He gave him all power both in heaven and in earth. “The Father loves
the Son, and hath given ALL things into his hands.” But that which
completes the comfort of this, is, that he is the Head over all things to
the church ; he is therefore intruſted with all power, that he may diſpoſe
of all the affairs of the providential kingdom in ſubſerviency to the de-
figns of his grace concerning his church. With this therefore we may
anſwer the meſſengers of the nations, that the Lord hath founded Zion.
The ſame power that ſupports the world, ſupports the church ; and we
are ſure he loves his church, for it is his body, (v. 23.) his myſtical
body, and he will care for it. It is “ the fulneſs of him that filleth all
in all.” Jeſus Chriſt filleth all in all ; he ſupplies all defeóts in all his.
members, filling them with his Spirit, and even with the fulneſs of God,
ch. 3. 19. And yet the church is ſaid to be his fulneſs; becauſe Chriſt
as Mediator would not be complete if he had not a church. How could
he be a King if he had not a kingdom * This therefore comes in to the
honour of Chriſt, as Mediator, that the church is his fulness.
CHAP. H.
This chapter contains an account, I. Qf the miserable condition of these
Ephesians by nature, (v. 1.3.) and again, v. 1, P2. II. Qf the glo-
ºrious change that was wrought in them by converting grace, (v. 4...10.).
and again, v. 13. III. Qf the great and mighty privileges that con-
verted Jews and Gentiles both receive from Christ, v. 14...22.
The apostle endeavosrs to affect them with a due sense of the wonderful
change which divine grace had wrought in them ; and this is very appli-
cable to that great change which the ſame grace works in all thoſe who
are brought into a state of grace. So that we have here a lively picture
both of the misery of unregenerate men, and of the happy condition of
converted souls : enough to awaken and alarm thoſe who dre yet in their
sins, and to put them upon hastening out of that state ; and to comfort.
and delight thoſe whom God hath quickened, with a consideralion of the
mighty privileges with which they are invested. {
A. D. 61. * f
The Change wrought in Believers.
EPHESIANS, II,
ND you hath he quickened, who were dead in treſ.
~~ º and ſins; 2. Wherein in time paſt ye
walked according to the courſe of this world, according
to the prince of the power of the air, the ſpirit that now
worketh in the children of diſobedience; 3. Among whom |
alſo we all had our converſation in times paſt, in the luſts
of our fleſh, fulfilling the deſires of the fleſh and of the
mind; and were by nature the children of wrath, even as
others. -
The miſerable condition of the Epheſians by nature, is here in part
deſcribed. Obſerve, *
1. Unregenerate ſouls are dead in trespasses and sins. All thoſe who
are in their fins, are dead in sins ; yea, in trespasses and sins ; which
may fignify all ſorts of fins, habitual and actual; fins of heart and of life.
Sin is the death of the ſoul. Wherever that prevails, there is a privation
of all ſpiritual life. Sinners are dead in state, being deſtitute of the
principles and powers of ſpiritual life; and cut off from God, the Foun-
tain of life : and they are dead in law, as a condemned malefactor is ſaid
to be a dead man.
2. A ſtate of fin is a ſtate of conformity to this world, v. 2. In the
firſt verſe he ſpeaks of their internal ſtate, in this of their outward con-
verſation ; Wherein, in which treſpaſſes and fins, in time past ye walked;
ye lived and behaved yourſelves in ſuch a manner as the mea of the world
are uſed to do. * º-
3. We are by nature bond-ſlaves to fin and Satan. . They who walk
in treſpaſſes and ſins, and according to the courſe of this world, walk
according to the prince of the power of the air. The Devil, or the prince
of devils, is thus deſcribed. See Matth. 12. 24, 26. The legions of
apoſtate angels are as one power united under one chief; and therefore
what is called the powers of darkness elſewhere, is here ſpoken of in the
fingular number. The air is repreſented as the ſeat of his kingdom ; and
it was the opinion of both Jews and Heathens, that the air is full of
fpirits, and that there they exerciſe and exert themſelves. The Devil
ſeems to have ſome power (by God’s permiſſion) in the lower region of
the air; there he is at hand to tempt men, and to do as much miſchief
to the world as he can : but it is the comfort and joy of God’s people,
that he who is Head over all things to the church, has conquered the
Devil, and has him in his chain.
for they walk according to him; they conform their lives and ačtions to
the will and pleaſure of this great uſurper. The courſe and tenor of
their lives are according to his ſuggeſtions, and in compliance with his
temptations; they are ſubjećt to him, and are led captive by him at his
will ; whereupon he is called the god of this world, and the spirit that
now worketh in the children of disobedience. The children of diſobedience
are ſuch as chooſe to diſobey God, aud to ferve the Devil; in theſe he
works very powerfully and effectually. As the good Spirit works that
which is good in obedient ſouls, ſo this evil ſpirit works that which is
evil in wicked men; and he now works, not only heretofore, but even
ſince the world has been bleſſed with the light of the glorious goſpel. The
apoſtle adds, Among whom alſo we all had our conversation in times past :
which words refer to the Jews, whom he fignifies here to have been in
the like ſad and miſerable condition by nature, and to have been as vile
and wicked as the unregenerate Gentiles themſelves; and whoſe natural
itate he further deſcribes in the next words.
4. We are by nature drudges to the fleſh, and to our corrupt affec-
tions, v. 3. By fulfilling the deſires of the flesh and of the mind, men
contračt that filthineſs effleſh and ſpirit which the apoſtle exhorts chriſ-
tians to cleanſe themſelves from, 2 Cor. 7. 1. The fulfilling the deſires
of the flesh and of the mind, includes all the fin and wickedneſs that are
aćted in, and by, both the inferior and the higher and nobler powers of
the ſoul. We lived in the actual commiſſion of all thoſe fins which cor-
rupt nature inclined us unto. The carnal mind makes a man a perfeót
ſlave to his vicious appetite.—Fulfilling [the wills] of the flesh, &c., ſo
the word may be rendered; denoting the efficacy of theſe luſts, and what
power they have over thoſe who yield themſelves up unto them.
ſtate and courſe are ſuch as deſerve wrath, and would end in eternal
wrath, if divine grace did not interpoſe. What reaſon have finners then
to be looking out for that grace that will make them, of children of
wrath, children of God and heirs of glory ! Thus far the apoſtle has de-
ſcribed the miſery of a natural ſtate in theſe verſes, which we ſhall find
him purſuing again in ſome following ones. • * ,
4. But God, who is rich in mercy, for his great love
wherewith he loved us, 5. Even when we were dead in
fins, hath quickened us together with Chriſt, (by grace ye
are ſaved,) 6. And hath raiſed us up together, and made
us ſit together in heavenly places in Chriſt Jeſus: 7. That
in the ages to come he might ſhew the exceeding riches
of his grace in his kindneſs toward us, through Chriſt
Jeſus. 8. For by grace are ye ſaved through faith; and
that not of yourſelves: it is the gift of God: 9. Not of
works, leſt any man ſhould boaſt: 10. For we are his
workmanſhip, created in Chriſt Jeſus unto good works,
which God hath before ordained that we ſhould walk in
them. 11. Wherefore remember, that ye being in time
But wicked men are ſlaves to Satan, |
paſt Gentiles in the fleſh, who are called Uncircumciſion
by that which is called the Circumciſion in the fleſh made
by hands; 12. That at that time ye were without Chriſt,
being aliens from the commonwealth of Iſrael, and ſtran-
gérs from the covenants of promiſe, having no hope, and
without God in the world : 13. But now in Chriſt Jeſus,
ye who ſometimes were afar off are made nigh by the
blood of Chriſt.
Here the apostle begins his account of the glorious change that was
wrought in them by converting grace ; where obſerve,
I. By whom, and in what manner, it was brought about and effected.
1. Negatively; not of yourſelves, v. 8. Our faith, our converſion, and
our eternal ſalvation, are not the mere produćt of any natural abilities, or
of any merit of our own; Not of works, lest any man should boast, v. 9.
Theſe things are not brought to paſs by anything done by us, and there-
fore all boaſting is excluded ; he who glories, muſt not glory in himſelf,
but in the Lord. There is no room for any man’s boaſting of his own
abilities and power; or as though he had done any thing that might de-
ſerve ſuch immenſe favours from God. 2. Poſitively; But God, who is
rich in mercy, &c. v. 4. God himſelf is the Author of this great and
happy change, and his great love is the ſpring and fontal cauſe of it :
thence he reſolved to ſhew mercy. Love is his inclination to do us good,
confidered fimply as creatures; Mercy reſpects us as as apoſtate and as
miſerable creatures. Obſerve, God’s eternal love or good-will toward
his creatures, is the fountain whence all his mercies vouchſafed to us pro-
ceed; and that love of God is great love, and that mercy of his is rich
mercy; inexpreſfibly great, and inexhauſtibly rich. And then by grace
ye are saved, (v. 5.) and by grace are ye saved through faith—It is the
gift of God, v. 8. Note, Every converted finner is a ſaved finner ; ſuch
are delivered from fin and wrath; they are brought into a ſtate of ſalva-
tion, and have a right given them by grace to eternal happineſs. The
grace that ſaves them, is, the free undeſerved goodneſs and favour of
God; and he ſaves them, not by the works of the law, but through faith
}
in Chriſt Jeſus, by means of which they come to partake of the great
bleſfings of the goſpel; and both that faith, and that ſalvation on which
it has ſo great an influence, are the gift ºf God. The great objects of
faith are made known by divine revelation, and made credible by the
teſtimony and evidence which God hath given us; and that we believe
to ſalvation, and obtain ſalvation through faith, is entirely owing to di-
| vine aſſiſtance and grace; God has ordered all ſo that the whole ſhall ap-
pear to be of grace. Obſerve, & g *
II. wherein this change conſiſts: in ſeveral particulars, anſwering to
| the miſery of our natural ſtate ; ſome of which are enumerated in this
ſection, and others are mentioned below. 1. We who were dead are
quickened; (v. 5.) we are ſaved from the death of fin, and have a prin-
ciple of ipiritual life implanted in us. Grace in the ſoul is a new life in
the ſoul. As death locks up the ſenſes, ſeals up all the powers and
| faculties, ſo does a ſtate of fin, as tosº thing that is good ; grace un-
5
5. We are by nature the children of wrath, even as others. The Jews
were ſo, as well as the Gentiles; and one man is as much ſo as another
by nature, not only by cuſtom and imitation, but from the time when
we began to exiſt, and by reaſon of our natural inclinations and appetites.
All men, being naturally children of diſobedience, are alſo by nature
children of wrath ; God is angry, with the wicked every day. Our
Vol. V. No. 101. -
A.D. 61.
locks and opens all, and enlarges the ſoul, Obſerve, A regenerate fin-
ner becomes a living ſoul; he lives a life of ſanétification, being born of
God; and he lives in the ſenſe of the law, being delivered from the guilt
of ſin by pardoning and juſtifying grace. He hath quickened us together
with Christ ; our ſpiritual life reſults from our union with Chriſt ; it is
in him that we live : Because I live, ye shall live also. 2. We who were
buried, are raiſed up, v. 6. What remains yet to be done, is here ſpoken of
as though it were already paſſed ; though indeed we are raiſed up in virtue
of our union with him whom God hath raiſed from the dead. When he
raiſed Chriſt from the dead, he did in effect raiſe up all believers together
with him, he being their common Head; and when he placed him at his
right hand in heavenly places, he advanced and glorified them in and with
him, their raiſed and exalted Head and Forerunner. And made us sit
together in heavenly places in Christ Jesus. This may be underſtood in
another ſenſe ; ſinners roll themſelves in the duſt; ſam&tified ſouls fit in
heavenly places, are raiſed above the world; the world.is as nothing to
them, compared with what it has been, and compared with what the
other world is. Saints are not only Chriſt’s freemen, but they are
affeſſors with him; by the aſſiſtance of his grace they have aſcended with
him above this world to converſe with another, and they live in the con-
ſtant expectation of it. They are not only ſervants to the beſt of
Maſters in the beſt work, but they are exalted to reign with him ; they
fit upon the throne with Chriſt, as he is sat down with his Father on his
throne. -
III. Obſerve what is the great deſign and aim of God in producing
and effecting this change : And this, 1. With reſpect to others; that in
the ages to come, he might skew, &c. (v. 7.) that he might give a ſpeci-
men and proof of his great goodneſs and mercy, for the encouragement
of finners in future time. Obſerve, The goodneſs of God in converting
and ſaving finners heretofore, is a proper encouragement to others in
after-time to hope in his grace and mercy, and to apply themſelves to
theſe. God having this in his deſign, poor finners ſhould take great en-
couragement from it. And what may we not hope for from ſuch grace
and kindneſs, from riches of grace, and from exceeding riches of grace,
to which this change is owing 2 Through Christ Jeſus, by and through
whom God conveys all his favour and bleſfings to us. 2. With reſpect
to the regenerated finners themſelves; For we are his workmanship, cre-
ated in Christ Jeſus unto good works, &c. v. 10. It appears that all is
of grace, becauſe all our ſpiritual advantages are from God. We are his
workmanship ; he means in reſpect of the new creation ; not only as men,
but as ſaints. The new man is a new creature; and God is its Creator.
It is a new birth, and we are born or begotten of his will. In Christ
Jeſus, on the account of what he has done and ſuffered, and by the in-
fluence and operation of his bleſſed Spirit. Unto good works, &c. The
apoſtle having before aſcribed this change to divine grace, in excluſion of
works; left he ſhould ſeem thereby to diſcourage good works, he here
obſerves, that though the change is to be aſcribed to nothing of that na-
ture, (for we are the workmanship of God,) yet God, in this new creation,
has defigned and prepared us for good works ; Created unto good works,
with a defign that we ſhould be fruitful in them. Wherever God by his
grace implants good principles, they are intended to be for good works.
Which God hath before ordained, decreed and appointed. Or, the words
may be read, To whick God hath before prepared us, by bleſfing us with
the knowledge of his will, and with the affiſtance of his Holy Spirit;
and by producing ſuch a change in us. That we should walk in them,
glorify God by an exemplary converſation, and by our perſeverance in
holineſs. -
In the eleventh and twelfth verſes the apoſtle proceeds in his account
of the miſerable condition of theſe Epheſians by nature. Wherefore re-
member, &c. v. 11. As if he had ſaid, “You ſhould remember what
you have been, and compare it with what you now are, in order to
humble yourſelves, and to excite your love and thankfulneſs to God.”
Note, Converted finners ought frequently to refle&t upon the finfulneſs
and miſery of the eſtate they were in by nature. Gentiles in the fleſh,
lying in the corruption of their natures, and being deſtitute of circumci-
fion, the outward fign of an intereſt in the covenant of grace. Who are
called uncircumcision by that, &c. that is, “You were reproached and
upbraided for it by the formal Jews, who made an external profeſſion,
and who looked no further than the outward ordinance.” Note, Hypo-
critical profeſſors are wont to value themſelves chiefly on their external
privileges, and to reproach and deſpiſe others who are deſtitute of them.
The apoſtle deſcribes the miſery of their caſe in ſeveral particulars, v. 12.
“At that time, while ye were Gentiles, and in an unconverted ſtate, ye
were,” (1.) “In a Chriſtleſs condition, without the knowledge of the
; EPHESIANS, II.
The former State of Believers.
Meſſiah, and without any ſaving intereſt in him, or relation to him.” It
is true of all unconverted finners, all thoſe who are deſtitute of faith,
that they have no ſaving intereſt in Chriſt ; and it muſt be a ſad and de-
plorable thing for a ſoul to be without Chriſt. Being without Chriſt,
they were, (2.) Aliens from the commonwealth of Israel; they did not
belong to Chriſt’s church, and had no communion with it, that being
confined to the Iſraelitiſh nation. It is no ſmall privilege to be placed in
the church of Chriſt, and to ſhare with the members of it in the advan-
tages peculiar to it, (3.) They were strangers from the covenants of pro-
mise. The covenant of grace has ever been the ſame for ſubſtance;
though, having undergone various additions and improvements in the
ſeveral ages of the church, it is called covenants : and the covenants of
promise, becauſe it is made up of promiſes, and particularly contains the
great promiſe of the Meſſiah, and of eternal life through him. Now the
Epheſians, in their gentiliſm, were strangers from this covenant, having
never had any information or overture of it ; and all unregenerate ſinners
are strangers to it, as they have no intereſt in it. Thoſe who are with-
out Chriſt, and ſo have no intereſt in the Mediator of the covenant, have
none in the promiſes of the covenant. (4.) They had no hope, beyond
this life : no well-grounded hope in God; no hope of ſpiritual and eter-
nal bleſfings. They who are without Chriſt, and ſtrangers from the co-
venant, can have no good hope ; for Chriſt and the covenant are the
ground and foundation of all the chriſtian’s hopes. (5.) They were in
a ſtate of diſtance and eſtrangement from God; Without God in the
world; not without ſome general knowledge of a deity, for they wor-
ſhipped idols; but living without any due regard to him, any acknow-
ledged dependence on him, and any ſpecial intereſt in him. The words are,
atheists in the world; for though they worſhipped many gods, yet they
were without the true God. -
The apoſtle proceeds, (v. 13.) further to illuſtrate the happy change
that was made in their ſtate ; “But now in Chriſt Jeſus, ye who ſome-
times were far off,” &c. They were far off from Chriſt, from his church,
from the promiſes, from the chriſtian hope, and from God himſelf; and
therefore from all good ; like the prodigal ſon in the far country; this
has been repreſented in the preceding verſes. Unconverted finners re-
move themſelves at a diſtance from God, and God puts them at a diſtance;
He beholds the proud afar off. “But now in Christ Jeſus, &c. upon your
converſion, by virtue of union with Chriſt, and intereſt in him by faith,
you are made nigh.” They were brought home to God, received into
the church, taken into the covenant, and poſſeſſed of all other privileges
conſequent upon theſe. Note, “ The ſaints are a people near to God.
Salvation is far from the wicked;” but God is a help at hand to his
people ; and this is by the blood of Christ, by the merit of his ſufferings
and death. Every believing finner owes his nearneſs...to God, and his
intereſt in his favour, to the death and ſacrifice of Chriſt.
14. For he is our peace, who hath made both one, and
hath broken down the middle wall of partition between
us ; 15. Having aboliſhed in his fleſh the enmity, even
the law of commandments contained in ordinances; for
to make in himſelf of twain one new man, ſo making
peace ; 16. And that he might reconcile both unto God
in one body by the croſs, having ſlain the enmity thereby :
17. And came and preached peace to you which were afar
off, and to them that were migh. 18. For through him
we both have acceſs by one Spirit unto the Father. 19.
Now therefore ye are no more ſtrangers and foreigners,
but fellow-citizens with the ſaints, and of the houſehold
of God; 20. And are built upon the foundation of the
apoſtles and prophets, Jeſus Chriſt himſelf being the chief
cornerºſione; 21. In whom all the building fitly framed
together groweth unto a holy temple in the Lord : 22.
In whom ye alſo are builded together for a habitation of
God through the Spirit.
We are now come to the laſt part of the chapter, which contains an
account of the great and mighty privileges that converted Jews and
Gentiles both receive from Chriſt. The apoſtle here ſhews that they
who were in a ſtate of enmity, are reconciled. Between the Jews and
the Gentiles there had been a great enmity; ſo there is between God
A.D. 61.
The Apoſtle's Sufferings.
EPHESIANS, III.
and every unregenerate man. Now Jeſus Chriſt is our Peace, v. 14.
He made peace by the ſacrifice of himſelf; and came to reconcile, 1.
Jews and Gentiles to each other. He made both one, by reconciling
theſe two diviſions of men, who were wont to malign, to hate, and to
reproach each other before. He broke down the middle wall of partition,
the ceremonial law, that made the great feud, and was the badge of the
Jews’ peculiarity ; called the partition-wall, by way of alluſion to the
partition in the temple, which ſeparated the court of the Gentiles from
that into which the Jews only had liberty to enter. Thus he abolished
in his flesh the enmity, v. 15. By his ſufferings in the fleſh, taking away
the binding power of the ceremonial law, ſo removing that cauſe of en-
mity and diſtance between them ; which is here called the law of command-
ments contained in ordinances, becauſe it enjoined a multitude of external
rites and ceremonies, and conſiſted of many inſtitutions and appointments
about the outward parts of divine worſhip. “ The legal ceremonies
were abrogated by Chriſt, having their accompliſhment in him.” By
taking thoſe out of the way, he formed one church of believers, whether
they had been Jews or Gentiles. Thus he made in himself of twain one
new man. He framed both theſe parties into one new ſociety, or body
of God’s people, uniting them to himſelf as their common Head; they
being renewed by the Holy Ghoſt, and now concurring in a new way of
goſpel-worſhip ; so making peace between theſe two parties who were ſo
much at variance before. 2. There is an enmity between God and fin-
ners, whether Jews or Gentiles; and Christ came to ſlay that enmity,
and to reconcile them both to God, v. 16. Sin breeds a quarrel between
God and men ; Christ came to take up the quarrel, and to bring it to an
end, by reconciling both Jew and Gentile, now colle&ted and gathered
into one body, to a provoked and an offended God : and this by the
croſs; or by the ſacrifice of himſelf upon the croſs : having slain the en-
mity thereby. He, being ſlain or ſacrificed, ſlew the enmity that there
was between God and poor finners. The apostle proceeds to illustrate
the great advantages which both parties gain by the mediation of our
Lord Jeſus Christ, v. 17. Chriſt, who purchaſed peace on the croſs,
came, partly in his own perſon, as to the Jews, who are here ſaid to have
been nigh s and partly in his apoſtles, whom he commiſſioned to preach
the goſpel to the Gentiles, who are ſaid to have been afar off, in the
ſenſe that has been given before. And preached peace, or publiſhed the
terms of reconciliation with God, and of eternal life. Note here, When
the meſſengers of Chriſt deliver his truths, it is in effect the ſame as if he
did it immediately himſelf. He is ſaid to preach by them ; inſomuch
that he who receiveth them receiveth him ; and he who deſpiſeth them
(ačting by virtue of his commiſſion, and delivering his meſſage) deſpiſeth
and reječteth Christ himſelf. Now the effect of this peace is the free
acceſs which both Jews and Gentiles have unto God; (v. 18.) For
through him, in his name, and by virtue of his mediation, we both have ac-
cºſs, admiſſion, into the preſence of God, who is become the common
reconciled Father of both : the throne of grace is erected for us to come
to ; and liberty of approach to that throne is allowed us. Our access is
by the Holy Spirit ; Christ purchaſed for us leave to come to God; and
the Spirit gives us a heart to come, and strength to come, even grace to |
ſerve God acceptably. Obſerve, We draw nigh to God, through Jeſus
Christ, by the help of the Spirit. The Epheſians, upon their conver-
fion, having ſuch an acceſs to God, as well as the Jews, and by the ſame
Spirit, the apostle tells them, Now therefore ye are no more strangers and
foreigners, &c. v. 9. This he mentions by way of oppoſition to what he
had obſerved of them in their heatheniſm : they were now no longer
aliens from the commonwealth of Israel; and no longer what the Jews
were wont to account all the nations of the earth beſide themſelves,
strangers to God ; but fellow-citizens with the saints, and of the household
of God, members of the church of Christ, and having a right to all the
Privileges of it. Obſerve here, The church is compared to a city, and
every converted finner is free of it. It is alſo compared to a houſe, and
every converted finner is one of the domestics, one of the family; a ſer-
vant, and a child in God's houſe. In v. 20. the church is compared to
a building : the foundation of that building are the apostles and prophets.
They may be ſo called in a ſecondary ſenſe, Christ himſelf being the
primary Foundation ; but we are rather to understand it of the doćtrine
delivered by the p ºhcts of the Old Testament, and the apostles of the
New. It follow , Jesus Christ himself being the chief Corner-stone. In
him both Jews and Gentiles meet, and constitute one church ; and
Christ ſuppº is tige building ' " his strength. In whom all the building,
.ft., fran , "geher, &c. v. 21. All believers, of whom it consists,
being united to Jhrist by faith, and among themſelves by christian cha-
rity, grow unto a holy temple, become a ſacred ſociety, in which there is
much communion between God, and his people, as in the temple; they
worſhipping and ſerving him, he manifesting himſelf unto them; they
offering up ſpiritual ſacrifices to God, and he diſpenſing his bleſſings and
favours to them. Thus the building, for the nature of it, is a temple, a
holy temple ; for the church is the place which God hath choſen to put
his name there ; and it becomes ſuch a temple, by grace and strength de-
rived from himſelf, in the Lord. The univerſal church being built upon
Christ as the Foundation-stone, and united in Christ as the Corner-stone,
comes at length to be glorified in him as the Top-stone; In whom ye also
are builded together, &c. v. 22. Obſerve, Not only the univerſal church,
is called the temple of God, but particular churches; and even every
true believer is a living temple, is a habitation of God through the Spirit.
God dwells in all believers now ; they being become the temple of God
through the operations of the bleſſed Spirit ; and his dwelling with
them now is an earnest of their dwelling together with him to eternity.
CHAP. III.
This chapter consists of two parts. I. Qf the account which St. Paul gives
the Ephesians concerning himſelf, as he was appointed by God to be the
apostle of the Gentiles, v. 1.13. II. Qf his devout and affectionate
prayer to God for the Ephesians, v. 14...21. We may obſerve it to have
been very much the practice of this apostle to intermic, with his instruc-
tions and counſels, interceſſions and prayers to God for thoſe to whom he
wrote, as knowing that all his instructions and teachings would be useleſs
and vain, except God did co-operate with them, and render them effectual.
This is an example that all the ministers of Christ should copy after;
praying earnestly that the efficacious operations of the divine Spirit may
attend their ministrations, and crown them with ſucceſs.
1. TNOR this cauſe I Paul, the priſoner of Jeſus Chriſt
for you Gentiles, 2. If ye have heard of the diſ.
penſation of the grace of God which is given me to you-
ward: 3. How that by revelation he made known unto
me the myſtery; as I wrote afore in few words; 4.
Whereby, when ye read, ye may underſtand my know-
ledge in the myſtery of Chriſt, 5. Which in other ages
was not made known unto the ſons of men, as it is now
revealed unto his holy apoſtles and prophets by the
Spirit; 6. That the Gentiles ſhould be fellow-heirs, and
of the ſame body, and partakers of his promiſe in Chriſt
by the goſpel: 7. Wherefore I was made a miniſter, ac-
cording to the gift of the grace of God given unto me by
the effectual working of his power. 8. Unto me, who
am leſs than the leaſt of all ſaints, is this grace given, that
I ſhould preach among the Gentiles the unſearchable
riches of Chriſt; 9. And to make all men ſee what is
the fellowſhip of the myſtery, which from the beginning
of the world hath been hid in God, who created all things
by Jeſus Chriſt: 10. To the intent that now unto the
principalities and powers in heavenly places might be
known by the church the manifold wiſdom of God, 11.
According to the eternal purpoſe which he purpoſed in
Chriſt Jeſus our Lord: 12. In whom we have boldneſs
and acceſs with confidence by the faith of him. 13.
Wherefore I deſire that ye faint not at my tribulations for
you, which is your glory.
Here we have the account which St. Paul gives the Epheſians con-
cerning himſelf, as he was appointed by God the apostle of the Gen-
tiles. .
I. We may obſerve that he acquaints them with the tribulations and
ſufferings which he endured in the diſcharge of that office, v. 1. The
first clauſe refers to the preceding chapter, and may be understood e ther
of theſe two ways: For this cauſe, either, 1. “ For having preached the
doćtrine contained in the foregoing chapter, and for aſſerting th; t the
great privileges of the goſpel belong not only to the Jews, but obe-
lieving Gentiles alſo, though they are not circumciſed; for this I am
A. D. 61.
now a prisoner; but a prisoner of Jeſús Christ, as I ſuffer in his cauſe,
and for his ſake, and continuing his faithful ſervant, and the objećt of
his ſpecial protećtion and care, while I am thus ſuffering for him.” Ob-
ſerve, Christ’s ſervants, if they come to be priſoners, are his priſoners;
and he deſpiſes not his priſoners. He thinks never the worſe of them
for the ill charaćter which the world gives them, or the evil treatment
that they meet with in it. Paul adhered to Christ, and Chriſt owned
him, when he was in the priſon. For yo: Gentiles; the Jews did there-
Jare perſecute and impriſon him, becauſe he was the apoſtle of the Gen.
tiles, and preached the goſpel to them. We may learn hence, that the
faithful ministers of Christ are to diſpenſe his ſacred truths, however diſ.
agreeable they may be to ſome, and whatever they themſelves may ſuffer
for doing ſo. Or, 2. The words may be thus underſtood; “ For this
cause, fince ye are no more strangers and foreigners, (as ch. 2. 19.) but
are united to Chriſt, and admitted into communion with his church, I
Paul, who am the prisoner of Jesus Christ, pray that you may be enabled
to act as becomes perſons thus favoured by God, and made partakes of
ſo great privileges.” To this purport you find him expreſfing himſelf,
v. 14. where, after the digreſſion contained in the ſeveral verſes interven-
ing, he proceeds with what he begun in this firſt verſe. Obſerve, Thoſe
who have received grace and fignal favours from God, ſtand in need of
prayer, that they may improve and advance, and continue to act as be.
comes them. And ſeeing Paul, while he was a priſoner, employed him.
ſelf in ſuch prayers to God in behalf of the Epheſians, we ſhould learn
that no particular ſufferings of our own ſhould make us ſo ſolicitous about
ourſelves as to neglect the caſes of others in our ſupplications and ad.
dreſſes to God. t
He ſpeaks again of his ſufferings; “Wherefore I defire that ye faint
not at my tribulations for you, which is your glory,” v. 13. While he
was in priſon, he ſuffered much there; and though it was upon their ac-
count that he ſuffered, yet he would not have them diſcouraged nor diſ.
mayed at this, ſeeing God had done ſuch great things for them by his
miniſtry. What a tender concern was here for theſe Epheſians ! The
apoſtle ſeems to have been more ſolicitous left they ſhould be diſcouraged
and faint upon his tribulations, than about what he himſelf endured :
and to prevent this, he tells them, that his sufferings were their glory;
and would be ſo far from being a real diſcouragement, if they duly con-
fidered the matter, that they miniſtered cauſe to them for glorying and
for rejoicing ; as this diſcovered the great eſteem and regard which God
bore to them, in that he not only ſent his apoſtles to preach the goſpel
to them; but even to ſuffer for them, and to confirm the truths they de-
livered, by the perſecutions they underwent. Obſerve, Not only the
faithful miniſters of Chriſt themſelves, but their people too, have ſome
fpecial cauſe for joy and glorying, when they ſuffer for the ſake of diſ.
penſing the goſpel. - -
II. The apoſtle informs them of God’s appointing him to the office;
and eminently fitting and qualifying him for it, by a ſpecial revelation
that he made unto him.
God appointed him to the office; “If ye have heard of the diſpen.
ſation of the grace of God, which is given me to you-ward,” v. 2. They
$ould not but have heard of this, and therefore he does not defign to
ſpeak doubtfully of this matter. E!ys is ſometimes an affirmative par-
ticle, and we may read it, Since ye have heard, &c. He ſtyles the goſpel
the grace of God here, (as in other places,) becauſe it is the gift of di.
vine grace to ſinful men; and all the gracious overtures that it makes,
and the joyful tidings that it contains, proceed from the rich grace of
God; and it is alſo the great inſtrument in the hands of the spirit, by
which God works grace in the ſouls of men. He ſpeaks of the diſpen.
Jation of this grace given to him; he means as he was authorized and
• commiſfioned by God to diſpenſe the doćtrine of the goſpel ; which com- º * .
| least : To ſpeak himſelf as little as could be, he ſpeaks himſelf leſs than
| could be.
miſſion and authority were given to him, chiefly for the ſervice of the
Gentiles ; to you-ward. And again, ſpeaking of the goſpel, he ſays,
Whereºf I was made a minister, &c. v. 7. Here he again aſſerts his
authority. He was MADE a minister, he did not make himſelf ſuch ;
he took not to himſelf that honour; and he was made ſuch according to
the gifts of the grace of God unto him. God ſupplied and furniſhed him
for his work; and in the diſcharge of it ſuitably aſſiſted and helped him
with all needful gifts and graces, both ordinary and extraordinary, and
that by the effectual working of his power ; in himſelf more eſpecially;
and alſo in great numbers of thoſe to whom he preached ; by which
means his labours among them were ſucceſsful. Obſerve, What God
calls men to, he fits them for ; and does it with an almighty power. An
effectual working of divine power attends the gifts of divine grace.
As God appointed him to the office, ſo he eminently qualified him for
sº
* *
Z
EPHESIANS, III.
The Apoſtle's Sufferings,
| it, by a ſpecial revelation that he made unto him. He makes mention
both of the mystery that was revealed, and of the revelation of it. '
The myſtery revealed is, “that the Gentiles ſhould be fellow-heirs,
and of the ſame body, and partakers of his promiſe in Chriſt, by the
goſpel;” (p. 6.) that they ſhould be joint-heirs with the believing Jews,
of the heavenly inheritance ; and that they ſhould be members of the
ſame myſtical body, be received into the church of Chriſt, and be in-
tereſted in the goſpel-promiſes, as well as the Jews; and particularly in
that great promiſe of the Spirit. And this in Christ, being united to
Chriſt, in whom all the promises are yea and amen ; by the gospel, that is,
in the times of the goſpel, as ſome underſtand it; or, by the gospel
preached to them ; which is the great inſtrument and means by which
God works faith in Chriſt, as others. This was the great truth revealed
to the apoſtle, that God would call the Gentiles to ſalvation by faith in
Chriſt, and that without the works of the law.
Of the revelation of this truth, he ſpeaks v. 3...5. Where we may
| obſerve that the coalition of Jews and Gentiles in the goſpel-church was
a mystery, a great mystery; what was defigned in the counſel of God be-
fore all worlds, but what could not be fully underſtood for many ages,
till the accompliſhment expounded the propheſies of it. It is called a
mystery, becauſe the ſeveral circumſtances and peculiarities of it (ſuch
as the time and manner and means by which it ſhould be effected) were
concealed and kept ſecret in God’s own breaſt, till by an immediate reve-
lation he made them known to his ſervant. See A&ts 26. 16... 18. And
it is called the myſtery of Christ, becauſe it was revealed by him, (Gal.
1. 12.) and becauſe it relates ſo very much to him. Of this the apoſtle
had given ſome hints afore, or a little before ; that is, in the preceding
chapters. . . Whereby, when ye read; or, as thoſe words may be read,
Unto which attending ; (and it is not enough for us barely to read the
ſcriptures, unleſs we attend unto them, and ſeriouſly confider and lay to
heart what we read ;) “ ye may underſtand my knowledge in the myſ.
tery of Christ;” ſo as to perceive how God had fitted and qualified him
to be an apostle to the Gentiles, which might be to them an evident
token of his divine authority. “This mystery, he says, in other ages
was not made known unto the ſons of men, as it is now revealed unto
his holy apostles and prophets by the Spirit ;” (v. 5.) that is, it was
not ſo fully and clearly diſcovered in the ages before Christ, as it is now
revealed unto the prophets of that age, the prophets of the New Testa-
ment, who were immediately inſpired and taught by the Spirit. Let us
obſerve, that the converſion of the Gentile world to the faith of Christ
was an adorable mystery, and we ought to bleſs God for it. Who
would have imagined that thoſe who had been ſo long in the dark, and at
ſo great a diſtance, ſhould be enlightened with the marvellous light, and
be made nigh 2 Let us learn hence not to deſpair of the worst ; of the
worst of perſons, and of the worst of nations. Nothing is too hard for
divine grace to do : none ſo unworthy but God may pleaſe to confer
great grace upon them. And how much are we ourſelves intereſted in
this affair ; not only as we live in a time in which the mystery is revealed,
but particularly as we are a part of the nations which in times past were
foreigners and strangers, and lived in groſs idolatry; but are now en-
lightened with the everlasting goſpel, and partake of its promiſes :
III. The apostle acquaints them how he was employed in this office,
and that with reſpect to the Gentiles, and to all men. 1. With reſpect
to the Gentiles; he preached to them the unsearchable riches of Christ,
v. 8. Obſerve, in this verſe, how humbly he ſpeaks of himſelf, and how
highly he ſpeaks of Jeſus Chriſt. (1.) How humbly he ſpeaks of himſelf;
I am less than the least of all saints. St. Paul, who was the chief of the
apoſtles, calls himſelf less than the least of all saints; he means on the ac-
count of his having been formerly a perſecutor of the followers of Christ.
He was, in his own esteem, as little as could be. What can be leſs than the
Obſerve, Thoſe whom God advances to honourable employ-
ments, he humbles, and makes low in their own eyes; and where God
gives grace to be humble, there he gives all other grace. You may alſo
obſerve in what a different manner the apostle ſpeaks of himſelf, and of
his office. . While he magnifies that, he debaſes himſelf. Obſerve, A
faithful miniſter of Chriſt may be very humble, and think very meanly of
himſelf, even when he thinks and ſpeaks very highly and honourably of
his ſacred function. (2.) How highly he ſpeaks of Jeſus Chriſt; The
unsearchable riches of Christ. There is a mighty treaſury of mercy,
grace, and love, laid up in Chriſt Jeſus, and that for Jews and Gentiles
both. Or, the riches of the goſpel are here ſpoken of as the riches of
Chriſt: the riches which Chriſt purchaſed for, and beſtows upon, all be-
lievers. And they are unsearchable riches, which we cannot find the
A. D. 61 ..
The Apoſtle's Prayer.
EPHEstass, II.
bottom of ; which human fagacity could never have difcovered ; and |
men could no otherwiſe attain to the knowledge of them but by revela-
tion. Now it was the apoſtle's buſineſs and employment to preach theſe
unsearchable riches of Christ among the Gentiles ; and it was a favour he
greatly valued, and looked upon it as an unſpeakable honour to him ;
* unto me is this grace given; this ſpecial favour God has granted to ſuch
an unworthy creature as I am.” "And it is an unſpeakable favour to
the Gentile world, that to them the unsearchable riches of Christ are
preached. Though many remain poor, and are not enriched with theſe
riches : yet it is a favour to have them preached among us, to have an
offer of them made to us; and if we be not enriched with them, it is our ||
own fault. 2. With reſpect to all men, v. 9. His buſineſs and employ- |
ment were, to make all men ſee; to publiſh and make known to the whole
world, what is the fellowship of the mystery, that the Gentiles, who have
hitherto been ſtrangers to the church, ſhall be admitted into communion |
with it—“ which from the beginning of the world hath been hid in what he began at the firſt verſe, from which he digreſſed in thoſe which
God;” kept ſecret in his purpoſe; who created all things by Jeſus Christ : |
“All things were made by him, and without him was |
not any thing made, that was made;” and therefore no wonder that he
as John I. 3.
ſaves the Gentiles as well as the Jews; for he is the common Creator of
them both ; and we may conclude that he is able to perform the work of
their redemption, ſeeing he was able to accompliſh the great work of
creation. It is true, that both the firſt creation, when God made all
things out of nothing, and the new creation, whereby finners are made
new creatures by converting grace, are of God by Jeſus Chriſt. The -
apoſtle adds, “To the intent that now unto the principalities and
powers in heavenly places might be known, by the church, the manifold
wiſdom of God,” v. 10. This was one thing among others, which God
had in his eye in revealing this myſtery, that the good angels, who have
a pre-eminence in governing the kingdoms and principalities of the world,
and who are endued with great power to execute the will of God on this
earth, (though their ordinary reſidence is in heaven,) may be informed,
from what paſſes in the church and is done in and by it, of the manifold
wisdom of God, of the great variety with which God wiſely diſpenſes
things; or of his wiſdom manifeſted in the many ways and methods he
takes in ordering his church in the ſeveral ages of it, and eſpecially in re-
ceiving the Gentiles into it. The holy angels, who look into the myſ.
tery of our redemption by Chriſt, could not but take notice of this
branch of that myſtery, that among the Gentiles is preached the Un-
ſearchable riches of Chriſt. And this is “ according to the eternal pur-
poſe which he purpoſed in Chriſt Jeſus our Lord,” v. 11. Some tranſ-
late the words xxlo' orpä0sºry rāy widyay thus, According to the fore-diſpoſing
of the ages which he made, &c. So Dr. Whitby, &c. “In the firſt of
the ages,” ſays the mentioned author, “ his wiſdom ſeeing fit to give the
promiſe of a Saviour to a fallen Adam, in the ſecond age, to typify and
repreſent him to the Jews in ſacred perſons, rites and ſacrifices: and in
the age of the Meſfiah, or the laſt age, to reveal him to the Jews, and
preach him to the Gentiles.” Others underſtand it, according to our
tranſlation, of the eternal purpose which God purposed to execute in and
through Jeſus Chriſt; the whole of what he has done in the great affair
of man’s redemption, being in purſuance of his eternal decree about that
matter. The apoſtle, having mentioned our Lord Jeſus Chriſt, ſubjoins
concerning him, “ In whom we have boldneſs and acceſs with confidence |
by the faith of him;” (v. 12.) that is, “By, or through, whom we
have liberty to open our minds freely to God, as to a Father, and a well-
grounded perſuaſion of audience and of acceptance with him ; and this
by means of the faith we have in him, as our great Mediator and Advo-
cate.” We may come with humble boldneſs to hear from God, know-
ing that the terror of the curſe is done away ; and we may expect to
hear from him good words and comfortable. We may have acceſs with
confidence to ſpeak to God, knowing that we have ſuch a Mediator be-
tween God and us, and ſuch an Advocate with the Father *.
14. For this cauſe I bow my knees unto the Father of
our Lord Jeſus Chriſt, 15. Of whom the whole family
in heaven and earth is named, 16. That he would grant
you, according to the riches of his glory, to be ſtrength-
ened with might by his Spirit in the inner man ; 17.
That Chriſt may dwell in your hearts by faith; that ye,
being rooted and grounded in love, 18. May be able to
* See upon v. 13, above.
Vol. V. No. 101.
| a great noiſe, but is gone preſently.
comprehend with all ſaints what is the breadth, and length,
and depth, and height; 19. And to know the love of
Chriſt, which paſſeth knowledge, that ye might be filled
with all the fulneſs of God. 20. Now unto him that is
able to do exceeding abundantly above all that we aſk or
think, according to the power that worketh in us, 21.
Unto him be glory in the church by Chriſt Jeſus, through-
out all ages, world without end. Amen. * * -
We are now come to the ſecond part of this chapter, which contains
St. Paul’s devout and affectionate prayer to God for his beloved Ephe-
ſians.
For this cause. This may be referred either to the immediately fore-
going verſe, That ye faint not, &c. or rather, the apoſtle is here reſuming
are interpoſed. Obſerve to whom he prays—tó God, as the Father of
our Lord Jesus Christ, of which ſee ch. 1. 3. Obſerve, further, his out-
ward posture in prayer, which was humble and reverent; I bow my knees.
Note, When we draw nigh to God, we ſhould reverence him in our
hearts, and expreſs it in the moſt ſuitable and becoming behaviour and
gesture. . . And here, having mentioned Christ, he cannot paſs without an
honourable encomium of his love, v. 15. The univerſal church has a
dependence upon the Lord Jeſus Christ; “Of whom the whole family
in heaven and earth is named.” The Jews were wont to boast of Abra-
ham as their father; but now Jews and Gentiles both are denominated
from Christ; ſo ſome. While others underſtand it of the ſaints in hea-
ven, who wear the crown of glory, and of ſaints on earth, who are going .
on in the work of grace here. Both the one and the other make but one
family, one houſehold; and from him they are named CHRISTIANS,
as they really are ſuch ; acknowledging their dependence upon, and their
relation to, Christ. - - -
, Obſerve what the apostle aſks of God for theſe his friends—ſpiritual
bleſfings; which are the best bleſfings, and the most earnestly to be
fought and prayed for by every one of us, both for ourſelves and for our
friends. - -
|
|
I. Spiritual strength for the work and duty to which we are called,
and in which we are employed ; “That he would grant you according
i to the riches of his grace, to be strengthened,” &c. The inner man is
the heart or ſoul. To be strengthened with might, is to be mightily
strengthened, much more then they were at preſent ; to be endued with
a high degree of grace, aud ſpiritual abilities for diſcharging duty, re-
fiſting temptations, enduring perſecutions, &c. And the apostle prays
that this may be according to the riches of his glory, or according to his
glorious riches, anſwerable to that great abundance of grace, mercy, and
power, which reſides in God, and is his glory; and this by his Spirit, who
is the immediate Worker of grace in the ſouls of God’s people. Ob-
ſerve from theſe things, that strength from the Spirit of God in the
| inner man is the beſt and most defirable strength; strength in the ſoul;
the strength of faith and other graces; strength to ſerve God and to do
our duty, and to perſevere in our christian courſe with vigour and with
cheerfulneſs. And let us further obſerve, that “ as the work of grace
is first begun, ſo it is continued and carried on, by the bleſſed Spirit of
God.” ~ .
II. The indwelling of Christ in our hearts, v. 17. Christ is ſaid to
dwell in his people, as he is always preſent with them by his gracious in-
fluences and operations. Obſerve, It is a defirable thing to have Christ
dwell in our hearts; and if the law of Christ be written there, and the
love of Chriſt be ſhed abroad there, then Christ dwells there. Christ is
an Inhabitant in the ſoul of every good christian. Where his Spirit
dwells, there he dwells; and he dwells in the heart by faith; by means
of the continual exerciſe of faith upon him. Faith opens the door of the
ſoul, to receive Christ; faith admits him, and ſubmits to him. By faith
we are united to Christ, and have an interest in him.
III. The fixing of pious and devout affections in the ſoul; That ye,
being rooted and grounded in love, steadfastly fixed in your love to God,
the Father of our Lord Jeſus Christ, and to all the ſaints, the beloved of
our Lord Jesus Christ. Many have ſome love to God, and to his ſer-
vants, but it is a flaſh ; like the crackling of thorns under a pot, it makes
We ſhould earnestly defire that
good affections may be fixed in us ; that we may be rooted and grounded
in love. Some underſtand it of their being ſettled and eſtabliſhed in the
ſenſe of God’s love to them ; which would inſpire them with greater ar-
dours of holy love to him, and to one another. And how very defirable
5. O -
t A. 1D, 61.
is it to have a ſettled fixed ſenſe of the love of God and Chriſt to our ſouls;
ſo as to be able to ſay with the apoſtle, at all times, He has loved me !
Now the beſt way to attain to this, is, to be careful that we maintain a
conſtant love to God in our ſouls ; this will be the evidence of the love
of God to us. We love him, because he first loved us. In order to this,
he prays, -
IV. For their experimental acquaintance with the love of Jeſus Christ.
The more intimate acquaintance we have with Chriſt’s love to us, the
more our love will be drawn out to him, and to thoſe who are his, for
his ſake ; That ye may be able to comprehend with all saints, &c.
(v. 18, 19.) more clearly to underſtand, and firmly to believe, the won-
derful love of Chriſt to his, which the ſaints do underſtand and believe in
ſome meaſure, and shall underſtand more hereafter. Chriſtians ſhould
not aim to comprehend above all ſaints ; but be content that God deals
with them, as he uſes to do with thoſe who love and fear his name: we
ſhould defire to comprehend with all saints, to have ſo much knowledge
as the ſaints are allowed to have in this world. We ſhould be ambitious
of coming up with the first three : but not of going beyond what is the
meaſure of the ſtature of other ſaints.
It is obſervable how magnificently the apoſtle ſpeaks of the love of
Chriſt. The dimenſions of redeeming love are admirable. The breadth,
and length, and depth, and height. By enumerating theſe dimenſions, the
apoſtle deſigns to fignify the exceeding greatneſs of the love of Chriſt;
the unſearchable riches of his love, which is “higher than heaven, deeper
than hell, longer than the earth, and broader than the ſea,” Job 11.8, 9.
Some deſcribe the particulars thus: by the breadth of it we may under-
ſtand the extent of it to all ages, nations, and ranks of men ; by the
length of it, its continuance from everlaſting to everlaſting ; by the depth
of it, its ſtooping to the loweſt condition, with a deſign to relieve and
ſave thoſe who are ſunk into the depths of fin and miſery; by its height,
its entitling, and raiſing us up, to the heavenly happineſs and glory. We
ſhould deſire to comprehend this love : it is the charaćter of all the saints
that they do do ; for they all have a complacency and a confidence in
the love of Chriſt. “And to know the love of Christ which paſſeth
knowledge,” v. 19. If it paſſeth knowledge, how can we know it
We must pray and endeavour to know ſomething, and ſhould ſtill covet
and strive to know more and more of it, though, after the best endea-
vours, none can fully comprehend it : in its full extent it paſſeth know-
ledge. Though the love of Chriſt may be better perceived and known
by christians than it generally is, yet it cannot be fully understood on
this fide heaven.
V. He prays that they might be filled with all the fulneſs of God. It
is a high expreſſion : we ſhould not dare to uſe it if we did not find it in
the ſcriptures. It is like thoſe other expreſſions, of being partakers of a
divine nature ; and of being perfect as our Father in heaven is perfect.
We are not to understand it of his fulneſs as God in himſelf, but of his
fulneſs as a God in covenant with us; as a God to his people : ſuch a
fulneſs as God is ready to bestow, who is willing to fill every one to the
utmost of his capacity, and that with all thoſe gifts and graces which he
ſees they need. They who receive grace for grace from Chriſt’s fulneſs,
may be ſaid to be filled with the fulness of God, according to their capa-
city ; all which is in order to their arriving at the highest degree of the
knowledge and enjoyment of God, and an entire conformity to him.
The apostle cloſes the chapter with a doxology, v. 20. 21. “It is
proper to conclude our prayers with praiſes.” Our bleſſed Saviour has
taught us to do ſo. Take notice how he deſcribes God ; and how he aſ-
cribes glory to him. He deſcribes him as a God that “is able to do ex-
ceeding abundantly above all that we aſk or think.” There is an inex-
haustible fulneſs of grace and mercy in God, which the prayers of all the
ſaints can never draw dry. Whatever we may aſk, or think to aſk, still God
is able to do more, abundantly more, exceedingly abundantly more. Open
thy mouth ever ſo wide, and he hath where withal to fill it. Note, In our ap-
plications to God we ſhould encourage our faith by a confideration of his
all-ſufficiency and almighty power. According to the power which worketh in
us. As if he had ſaid, We have already had a proof of this power of God,
in what he hath wrought in us, and done for us, having quickened us by
his grace, and converted us to himſelf. The power that still worketh
for the ſaints, is according to that power that hath wrought in them.
Wherever God gives of his fulneſs, he gives to experience his power.
Having thus deſcribed God, he aſcribes glory to him. When we come
to aſk for grace from God, we ought to give glory to God. Unto him
be glory in the church by Christ Jeſus. In aſcribing glory to God, we
aſcribe all excellencies and perfections to him, glory being the effulgency
and reſult of them all. Obſerve, The ſeat of God’s praiſes is in the
EPHESIANS, IV.
tribute of praiſe from his church. Amen.
| the prisoner of the Lord, beseech you, &c.
The Apoſtle's Prayer.
church. That little rent of praiſe which God receives from this world,
is from the church ; a ſacred ſociety constituted for the glory of God:
every particular member of which, both Jew and Gentile, concurs in this
work of praiſing God. The Mediator of theſe praiſes is Jeſus Christ.
All God’s gifts come from him to us through the hand of Christ ; and
all our praiſes paſs from us to him through the ſame hand. Aud God
ſhould and will be praiſed thus throughout all ages, world without end.
for he will ever have a church to praiſe him, and he will ever have his
So be it ! And ſo it will
certainly be.
CHAP. IV.
| We have gone through the former part of this epistle, which consists of ſº-
veral important doctrinal truths, contained in the three preceding chap-
ters. We enter now on the latter part of it, in which we have the most
weighty and serious exhortations that can be given. We may observe,
that in this, as in most others of St. Paul's epistles, the former part is
doctrinal, and fitted to inform the minds of men in the great truths and
doctrines of the gospel; the latter is practical, and deſigned for the direc-
tion of their lives and manners; all christians being obliged to endeavour
after soundness in the faith, and regularity in life and practice. In what
has gone before, we have heard of christian privileges, which are the
matter of our comfort. In what follows, we .# hear of christian
duties, and what the LORD our God requires of us, in conſideration of
such privileges vouchsafed to us. The best way to understand the mys-
teries, and partake of the privileges, of which we have read before, is, con-
scientiously to practise the duties prescribed to us in what follows ; as,
on the other hand, a ſerious confideration and belief of the doctrines that
have been taught us in the foregoing chapters, will be a good foundation
on which to build the practice of the duties preſcribed in thoſe which are
get before us. Christian faith and christian practice mutually befriend
each other. -
In this chapter, we have divers exhortations to important duties. I. One
that is more general, v. l. II. An exhortation to mutual love, unity,
and concord, with the proper means and motives to promote them,
v. 2... 16. III. An exhortation to christian purity and holiness of life :
and that both more general, (v. 17.24.) and in several particular
instances, v. 25, to the end.
1. I THEREFORE, the priſoner of the Lord, beſeech
you that ye walk worthy of the vocation wherewith
ye are called,
This is a general exhortation to walk as becomes our christian profeſ-
fion. St. Paul was now a prisoner at Rome; and he was the prisoner of
the Lord, or in the Lord, which ſignifies as much as for the Lord. See
of this, ch. 3. 1. He mentions this once and again, to ſhew that he was
not aſhamed of his bonds, well knowing that he ſuffered not as an evil
doer; and likewiſe to recommend what he wrote to them, with the
greater tenderneſs, and with ſome ſpecial advantage. It was a doćtrine
he thought worth ſuffering for, and therefore ſurely they ſhould think it
worthy their ſerious regards, and their dutiful obſervance. We have here
the petition of a poor priſoner, one of Chriſt’s priſoners; “I therefore,
Confidering what God has
done for you, and to what a ſtate and condition he has called you, as has
been diſcourſed before ; I now come with an earneſt requeſt to you,
(not to ſend me relief, or to uſe your intereſt for the obtaining my li-
berty, the firſt thing which poor priſoners are wont to ſolicit from their
friends, but) that you would approve yourſelves good chriſtians, and live
up to your profeſſion and calling ; that ye walk worthily, agreeably, ſuita-
bly, and congruouſly, to thoſe happy circumſtances into which the grace
of God has brought you, whom he has converted from heatheniſm to
chriſtianity.” Obſerve, Chriſtians ought to accommodate themſelves to
the goſpel by which they are called, and to the glory to which they are
called ; both are their vocation. We are called chriſtians; we muſt an-
ſwer that name, and live like chriſtians. We are called to God’s king-
dom and glory; that kingdom and glory therefore we muſt mind, and
walk as becomes the heirs of them.
2. With all lowlineſs and meekneſs, with long-ſuffering,
forbearing one another in love ; 3. Endeavouring to keep
the unity of the Spirit in the bond of peace. 4. There is
A.D. 61.
Exhortations to Unity.
EPHESIANS, IV.
one body, and one Spirit, even as ye are called in one
hope of your calling ; 5. One Lord, one faith, one bap-
tiſm, 6. One God and Father of all, who is above all, and
through all, and in you all. 7. But unto every one of us
is given grace according to the meaſure of the gift of
Chriſt. 8. Wherefore he ſaith, When he aſcended up on
high, he led captivity captive, and gave gifts unto men.
9. (Now, that he aſcended, what is it but that he alſo de-
ſcended firſt into the lower parts of the earth : 10. He
that deſcended is the ſame alſo that aſcended up far above
all heavens, that he might fill all things.) 11. And he
gave ſome, apoſtles; and ſome, prophets; and ſome, evan-
geliſts ; and ſome paſtors and teachers ; 12. For the
perfeóting of the ſaints, for the work of the miniſtry, for
the edifying of the body of Chriſt: 13. Till we all come
in the unity of the faith, and of the knowledge of the Son
of God, unto a perfeót man, unto the meaſure of the ſta-
ture of the fulneſs of Chriſt : 14. That we henceforth be
no more children, toſſed to and fro, and carried about
with every wind of doćtrine, by the ſleight of men, and
cunning craftineſs, whereby they lie in wait.to deceive ;
15. But, ſpeaking the truth in love, may grow up into
him in all things, which is the head, even Chriſt:
From whom the whole body fitly joined together, and
compaćted by that which every joint ſupplieth, according
to the effectual working in the meaſure of every part,
maketh increaſe of the body unto the edifying of itſelf in
love.
Here the apoſtle proceeds to more particular exhortations. Two he
enlarges upon in this chapter—To unity and purity, holineſs and love,"
which chriſtians ſhould very much ſtudy. We do not “walk worthy of
the vocation where with we are called,” if we be not faithful friends to all
‘chriſtians, and ſworn enemies to all fin. . -
This ſe&tion contains the exhortation to mutual love, unity and con-
cord; with the proper means and motives to promote them. Nothing
is preſſed upon us more earneſtly in the ſcriptures than this. Love is
the law of Chriſt’s kingdom, the leſſon of his ſchool, the livery of his fa-
mily. Obſerve,
I. The means of unity; “Lowlineſs and meekneſs, long-ſuffering,
and forbearing one another in love,” v. 2. By lowliness we are to un-
dei ſtand humility, and entertaining mean thoughts of ourſelves, which is
oppoſed to pride.
makes men unwilling to provoke others, and not eaſily to be provoked
or offended with their infirmities; and it is oppoſed to angry reſentments
and peeviſhneſs. Long-suffering implies a patient bearing of injuries,
without ſeeking revenge. Forbearing one another in love, ſignifies bear-
ing their infirmities out of a principle of love; and ſo as not to ceaſe to
love them on the account of theſe. . The beſt chriſtians have need to
bear one with another, and to make the beſt one of another; to provoke
one another’s graces, and not their paſſions. We find much in ourſelves,
which it is hard to forgive ourſelves ; and therefore we muſt not think
it much if we find that in others, which we think hard to forgive them ;
and yet we muſt forgive them as we forgive ourſelves. Now without
theſe things unity cannot be preſerved. The firſt ſtep towards unity, is,
humility ; without that there will be no meekneſs, no patience or forbear-
ance ; and without theſe no unity. Pride and paſſion break the peace,
and make all the miſchief. Humility and meekneſs reſtore the peace,
and keep it. Only by pride comes contention ; only by humility comes
love. The more lowly-mindedneſs, the more like-mindedneſs. We do
not walk worthy of the vocation wherewith we are called, if we be not
meek and lowly of heart : for he by whom we are called, he to whom
we are called, was eminent for meekneſs and lowlineſs of heart, and has |
commanded us therein to learn of him.
II. We have an account of the nature of that unity which the apoſtle
Preſcribes; it is the unity of the Spirit, v. 3. The ſeat of chriſtian
unity is in the heart or ſpirit : it does not lie in one ſet of thoughts, or
16.
By meekness, that excellent diſpoſition of ſoul, which ||
in one form and mode of worſhip, but in one heart and one ſoul. This
unity of heart and affection may be ſaid to be of the Spirit of God; it is
wrought by him, and is one of the fruits of the Spirit. This we ſhould
endeavour to keep. Endeavouring is a goſpel-word. We muſt do our
utmoſt. If others will quarrel with us, we muſt take all poſſible care
not to quarrel with them. If others will deſpiſe and hate us, we muſt
not deſpiſe and hate them. In the bond of peace. Peace is a bond, as
it unites perſons, and makes them live friendly one with another. . A
peaceable diſpoſition and condućt bind christians together; whereas diſ-
cord and quarrel diſband and diſunite their hearts and affections. Many
ſlender twigs, bound together, become strong. The bond of peace is the
strength of ſociety. Not that it can be imagined that all good people,
and all the members of ſocieties, ſhould be in every thing juſt of the ſame
length, and the ſame ſentiments, and the ſame judgment; but the bond
of prace unites them all together, with a non obstante to theſe. As
in a bundle of rods, they may be of different lengths, and different
ſtrength; but when they are tied together by one bond, they are much
stronger than any, even than the thickest and strongest were of themſelves.
III. We have next the motives proper to promote this chriſtian unity
and concord. The apostle urges ſeveral, to perſuade us to it. -
1. Conſider how many unities there are, that are the joy and glory of
our chriſtian profeſſion. There ſhould be one heart; for there is one
body and one ſpirit, v. 4. Two hearts in one body would be monstrous.
If there be but one body, all that belong to that body ſhould have one
heart. The catholic church is one myſtical body of Christ, and all good
christians make up but one body, incorporated by one charter, that of
the goſpel; animated by one Spirit, the ſame Holy Spirit, who, by his
gifts and graces, quickens, enlivens, and governs, that body. If we be-
long to Christ, we are all ačtuated by one and the ſame Spirit, and there-
fore ſhould be one ; “even as ye are called in one hope of your calling.”
Hope is here put for its objećt, the thing hoped for, the heavenly inheri-
tance; to the hope of which we are called. All christians are called to
the ſame hope of eternal life. There is one Christ that they all hope in,
and one heaven that they are all hoping for ; and therefore they ſhould
be of one heart. One Lord, (v. 5.) that is, Christ, the Head of the
church, to whom, by God’s appointment, all christians are immediately
ſubječt. One faith, that is, the goſpel, containing the doćtrine of the
christian faith : or, it is the ſame grace of faith, (faith in Christ,)
whereby all christians are ſaved. One baptism, by which we profeſs our
faith; being baptized in the name of the Father, Son, and Holy Ghost;
and ſo the ſame ſacramental covenant, whereby we engage ourſelves to
the Lord Christ. One God and Father of all, v. 6. One God, who
owns all the true members of the church for his children; for he is the
Father of all ſuch by ſpecial relation ; as he is the Father of all men by
creation : and he is above all, by his eſſence, and with reſpect to the glo-
rious perfections of his nature ; and as he has dominion over all crea-
tures, and eſpecially over his church ; and through all; by his providence
upholding and governing them : and in you all ; in all believers, in
whom he dwells, as in his holy temple, by his Spirit and ſpecial grace.
If then there be ſo many ones, it is pity but there ſhould be one more ;
one heart, or one ſoul.. f
2. Confider the variety of gifts that Christ has bestowed among chriſ-
tians; “But unto every one of us is given grace, according to the mea-
ſure of the gift of Christ.” Though the members of Christ’s church
agree in ſo many things, yet there are ſome things wherein they differ :
but this ſhould breed no difference of affection among them ; fince they
are all derived from the ſame bountiful Author, and deſigned for the
ſame great ends. “Unto every one of us christians is given grace ;”
ſome gift of grace, in ſome kind or degree or other, for the mutual help
of one another. “Unto every one of us ministers is given grace;” to
ſome a greater meaſure of gifts, to others a leſſer meaſure. The dif-
|ferent gifts of Christ’s ministers proved a great occaſion of contention
among the first christians; “One was for Paul, and another for Apol-
| los.” The apostle ſhews that they had no reaſon to quarrel about them, but
all the reaſon in the world to agree in the joint uſe of them, for common
edification; becauſe all was given according to the measure of the gift of
: Christ, in ſuch a meaſure as ſeemed best to Christ to bestow upon every
one. Obſerve, All the ministers, and all the members of Christ, owe all
the gifts and graces that they are poſſeſſed of to him ; and this is a good
reaſon why we ſhould love one another, because to every one of us is given
grace. All to whom Chriſt has given grace, and on whom he has be-
| & g ** º
stowed his gifts, (though they are of different fizes, different names, and
different ſentiments, yet) ought to love one another. -
The apoſtle takes this occaſion to ſpecify ſome of the gifts which
A.D. 61.
Chriſt beſtowed. And that they were beſtowed by Chriſt, he makes
appear by thoſe words of Tavid, wherein he foretold this concerning
him; (Pſ. 68. 18.) Wherefore he saith, (v. 8.) that is, the Pſalmiſt
faith, “When he aſcended up on high, he led captivity captive, and
gave gifts unto men.” David propheſied of the aſcenſion of Chriſt; and
the apoſtle deſcants upon it here, and in the three following verſes.
MWhen he ascended up on high. We may underſtand the apoſtle both of
the place into which he aſcended in his human nature, that is, the higheſt
heavens; and particularly of the state to which he was advanced, he
being then highly exalted, and eminently glorified, by his Father. , Let
us ſet ourſelves to think of the aſcenſion of Jeſus Chriſt: that our bleſſed
Redeemer, being riſen from the dead, is gone to heaven, where he fits at
the right hand of the Majeſty on high, which completed the proof *
his being the Son of God. As great conquerors, when they rode in
their triumphant chariots, uſed to be attended with the moſt illuſtrious
of their captives led in chains, and were wont to ſcatter their largeſſes
and bounty among the ſoldiers, and other ſpectators of their triumphs;
ſo Chriſt, when he aſcended into heaven, as a triumphant Conqueror, led
captivity captive. It is a phraſe uſed in the Old Teſtament, to fignify a
conqueſt over enemies, eſpecially over ſuch as formerly had led others
captive; ſee Judges 5.12.
fies all our ſpiritual enemies, who brought us into captivity before. He
conquered thoſe who had conquered us ; ſuch as, fin, the Devil, and
death. Indeed, he triumphed over theſe on the croſs ; but the triumph
was completed at his aſcenſion, when he became Lord over all, and had
the keys of death and Hades put into his hands. And he gave gifts unto
men ; in the pſalm it is, He received gifts for men. He received for
them, that he might give to them a large meaſure of gifts and graces;
particularly, he enriched his diſciples with the gift of the Holy Ghoſt.
The apoſtle, thus ſpeaking of the aſcenſion of Chriſt, takes notice, that
he deſtended firſt, v. 9. As much as if he had ſaid, When David ſpeaks
of Chriſt’s aſcenſion, he intimates the knowledge he had of Chriſt’s hu-
miliation on earth : for when it is ſaid, that he ascended, this implies
that he firſt descended : for what is it, but a proof or demonſtration of
his having done ſo Into the lower parts of the earth; this may refer
either to his incarnation, according to that of David, Pſ. 139. 15. “My
ſubſtance was not hid from thee, when I was made in ſecret, and curi-
ouſly wrought in the loweſt parts of the earth :” or, to his burial, ac-
cording to that of Pſ. 63. 9. “ They that ſeek my ſoul to deſtroy it,
ſhall go into the lower parts of the earth.” He calls his death (ſay
forme of the fathers) “ his deſcent into the lower parts of the earth.”
He deſcended TO the earth in his incarnation. He deſcended INTO
the earth in his burial. “As Jonas was three days and three nights in
the whale’s belly, ſo was the Son of man in the heart of the earth. He
that deſcended, is the ſame alſo that aſcended up far above all heavens,”
(v. 10.) far above the airy and ſtarry (which are the viſible) heavens,
into the heaven of heavens; that he might fill all things, all the members
of his church, with gifts and graces ſuitable to their ſeveral conditions
and ſtations. Obſerve, “Our Lord humbled himſelf firſt, and then he
was exalted.” He deſcended firſt, and then aſcended. -
The apoſtle next tells us, what were Chriſt’s gifts at his aſcenſion ;
He gave some, apostles, &c. v. 11. Indeed he ſent forth ſome of theſe
before his aſcenſion, Matth. 10. 1, 2, 5. But one was then added, A&tg
1. 26. And all of them were more ſolemnly inſtalled, and publicly con-
firmed, in their office, by his viſible pouring forth of the Holy Ghoſt in
an extraordinary manner and meaſure upon them. Note, The great gift
that Chriſt gave to the church at his aſcenſion, was that of the miniſtry
of peace and reconciliation. The gift of the miniſtry is the fruit of
Chriſt’s aſcenfion. And miniſters have their various gifts, which are all
given them by the Lord Jeſus. - - -
The officers which Chriſt gave to his church, were of two ſorts;
extraordinary ones advanced to a higher office in the church : ſuch were
apostles, prophets, and evangelists. The apostles were chief: theſe Chriſt
immediately called, furniſhed them with extraordinary gifts, and the
power of working miracles, and with infallibility in delivering his truths:
and they having been the witneſſes of his miracles and doćtrine, he ſent
them forth to ſpread the goſpel, and to plant and govern churches. The
prophets ſeem to have been ſuch as expounded the writings of the Old
Teſtament, and foretold things to come. The evangelists were ordained
perſons, (2 Tim. 1. 6.) whom the apoſtles took for their companions
in travel, (Gal. 2. 1.) and ſent them out to ſettle and eſtabliſh ſuch
churches as the apoſtles themſelves had planted : (A&ts 19, 22.) not
being fixed to any particular place, they were to continue till recalled,
2 Tim. 4. 9. - *
Captivity is here put for captives, and figni-
EPHESLANs, IV.
|
Chriſt's glorious Aſcenſion.
And then there are ordinary miniſters, employed in a lower and nar.
rower ſphere; as pastors and teachers. Some take theſe two names to
fignify one office, implying the duties of ruling and teaching belonging
to it. Others think they defign two diſtinét offices, both ordinary, and
of ſtanding uſe in the church ; and then pastors are ſuch as are fixed at
the head of particular churches, with deſign to guide, inſtruct, and feed
them in the manner appointed by Chriſt ; and they are frequently called.
bishops and elders : and the teachers were ſuch, whoſe work it was alſo
to preach the goſpel, and to inſtrućt the people by way of exhortation.
We ſee here, that it is Chriſt's prerogative to appoint what officers and
offices he pleaſes in his church. And how rich is the church, that had
at firſt ſuch a variety of officers, and has ſtill ſuch a variety of gifts :-
How kind is Chriſt to his church How careful of it, and of its edifica-
tion | When he aſcended, he procured the gift of the Holy Ghost ; and
the gifts of the Holy Ghost are various ; ſome have greater, others have
leſſer meaſures : but all for the good of the body. Which brings to the
third argument, -> -
3. Which is taken from Christ’s great end and deſign in giving gifts
unto men. The gifts of Christ were intended for the good of his church,
and in order to advance his kingdom and interest among men. All
theſe being deſigned for one common end, is a good reaſon why all chriſ-
tians ſhould agree in brotherly love ; and not envy one another’s gifts.
All are for the perfecting of the saints, (v. 12.) that is, according to the
import of the original, to bring them into an orderly, ſpiritual state and
frame, who had been as it were diſlocated and disjointed by fin; and
then to strengthen, confirm, and advance them therein : that ſo each, in
his proper place and function, might contribute to the good of the whole.
“For the work of the ministry; or, for the work of diſpenſation;”
that they might dispense the doćtrines of the goſpel, and ſucceſsfully
diſcharge the ſeveral parts of their ministerial function. For the edifying
} of the body of Christ, to build up the church, which is Christ’s mystical
body, by increaſe of their graces, and an addition of new members.
All are deſigned to prepare us for heaven ; Till we all come, &c. v. 13.
The gifts and offices (ſome of them) which have been ſpoken of, are to
continue in the church till the ſaints be perfeóted, which will not be till
they all come in the unity of the faith, till all true believers meet together,
by means of the ſame precious faith, and of the knowledge of the Son of
God; by which we are to understand, not a bare ſpeculative knowledge,
or acknowledging of Christ to be the Son of God and the great Media-
tor; but ſuch as is attended with appropriation and affection, with all
due honour, trust, and obedience. Unto to a perfect man, to our full
growth of gifts and graces, free from thoſe childish infirmities, that we
are ſubjećt to in the preſent world. “Unto the meaſure of the stature
of the fulneſs of Christ,” ſo as to be christians of a full maturity and
ripeneſs in all the graces derived from Christ’s fulneſs; or, according to
the meaſure of that ſtature which is to make up the fulneſs of Chriſt,
which is to complete his myſtical body. Now we ſhall never come to
the perfeót man, till we come to the perfeót world. There is a fulneſs
in Chriſt, and a fulneſs to be derived from him ; and a certain ſtature of
that fulneſs, and a meaſure of that ſtature affigned in the counſel of God’
to every believer; and we never come to that meaſure till we come to:
heaven. God’s children, as long as they are in this world, are growing.
Dr. Lightfoot underſtands the apoſtle as ſpeaking here of Jews and
Gentiles knit in the unity of the faith, and of the knowledge of the
Son of God; ſo making a perfeót man, and the meaſure of the ſtature
of the fulneſs of Chriſt.
The apoſtle further ſhews, in the following verſes, what was God’s
defign in his ſacred inſtitutions, and what effect they ought to have upon
us. As, º - - -
(1.) “That we henceforth be no more children,” &c. (v. 14.) that
is, that we may be no longer children in knowledge, weak in the faith,
and inconſtant in our judgments; eaſily yielding to every temptation,
readily complying with every one’s humour, and being at every one’s
beck. Children are eaſily impoſed upon; we muſt take care of that ;
and of being toffed to and fro, like ſhips without ballaſt ; and carried
about, like clouds in the air, with ſuch doctrines as have no truth or soli-
dity in them, but nevertheleſs spread themselves far and wide, and are there-
fore compared to wind. By the ſleight of men ; it is a metaphor taken
from gameſters, and ſignifies the miſchievous ſubtlety of ſeducers; and
cunning craftiness, by which is meant their ſkilfulneſs'in finding out ways
to ſeduce and deceive : for it follows, whereby they lie in wait to deceive,
as in an ambuſh, in order to circumvent the weak, and draw them from
the truth. Note, They muſt be very wicked and ungodly men, who,
| ſet themſelves to ſeduce and deceive others into falſe doćtrines and
A. D. 61.
Exhortations to Unity.
EPHESLANs, Iv.
errors. The apoſtle deſcribes them here as baſe men, uſing a great deal
of deviliſh art and cunning, in order thereunto. The beſt method
we can take to fortify ourſelves againſt ſuch, is, to ſtudy the ſacred
oracles, and to pray for the illumination and grace of the Spirit of
Chriſt, that we may know the truth as it is in Jeſus, and be eſtabliſhed
in it. - -
(2.) That we ſhould speak the truth in love, (v. 15.) or follow the
truth in love ; or be ſincere in love to our fellow-chriſtians. While we
adhere to the doćtrine of Chriſt, which is the truth, we ſhould live in
love one with another. Love is an excellent thing ; but we muſt be
careful to preſerve truth together with it. Truth is an excellent thing;
yet it is requiſite that we ſpeak it in love, and not in contention. Theſe
two ſhould go together—truth and peace.
(3.) That we ſhould grow up into Christ in all things. Into Christ,
ſo as to be more deeply rooted in him. In all things; in knowledge,
love, faith, and all the parts of the new man. We ſhould grow up to-
ward maturity; which is oppoſed to the being children. Thoſe are im-
proving chriſtians, who grow up into Chriſt. The more we grow into
an acquaintance with Chriſt, faith in him, love to him, dependence upon
him, the more we ſhall flouriſh in every grace. He is the Head; and we
ſhould thus grow, that we may thereby honour our Head. The chriſ.
tian's growth tends to the glory of Chriſt. -
(4.) We ſhould be aſſiſting and helpful one to another, as members of
the ſame body, v. 16. Here the apoſtle makes a compariſon between
the natural body, and Chriſt’s myſtical body, that body of which Chriſt
is the Head : and he obſerves, that as there muſt be communion and mu-
tual communications of the members of the body among themſelves, in
order to their growth and improvement, ſo there muſt be mutual love
and unity, together with the proper fruits of theſe, among chriſtians, in
order to their ſpiritual improvement and growth in grace. From whom,
fays he, that is, from Chriſt their Head, who conveys influence and nou-
riſhment to every particular member, “the whole body of chriſtians fitly
joined together and compačted,” being orderly and firmly united among ||
themſelves, every one in his proper place and ſtation, by that which every
joint supplies, by the aſſiſtance which every one of the parts, thus united,
gives to the whole : or by the Spirit, faith, love, ſacraments, &c. which
(like the veins and arteries in the body) ſerve to unite chriſtians to Chriſt
their Head, and to one another as fellow-members. “According to the
effectual working in the meaſure of every part :” that is, ſay ſome, ac-
cording to the power which the Holy Ghoſt exerts to make God’s ap-
pointed means effectual for this great end; in ſuch a measure as Chriſt
judges to be ſufficient and proper for every member, according to its re-
ſpective place and office in the body. Or, as others, according to the
power of Chriſt, who, as Head, influences and enlivens every member.
Or, according to the effectual working of every member, in communicat-
ing to others of what it has received, nouriſhment is conveyed to all in
their proportions, and, according to the ſtate and exigence of every part,
makes increase of the body, ſuch an increaſe as is convenient for the body.
Obſerve, Particular chriſtians receive their gifts and graces from Chriſt
for the ſake and benefit of the whole body.
in love. We may underſtand this two ways. Either, that all the mem-
bers of the church may attain to a greater meaſure of love to Chriſt and
to one another. Or, that they are moved to act in the manner men-
tioned, from love to Chriſt and to one another. Obſerve, Mutual love
among chriſtians is a great friend to ſpiritual growth : it is in love that
the body edifies itſelf: whereas, A kingdom, divided against itself, cannot
stand.
17. This I ſay therefore, and teſtify in the Lord, that
ye henceforth walk not as other Gentiles walk, in the
vanity of their mind, 18. Having the underſtanding
darkened, being alienated from the life of God through
the ignorance that is in them, becauſe of the blindneſs of
their heart : 19. Who, being paſt feeling, have given
themſelves over unto j to work all unclean-
neſs with greedineſs. 20. But ye have not ſo learned
Chriſt; 21. If ſo be that ye have heard him, and have
been taught by him, as the truth is in Jeſus: 22. That ye
put off, concerning the former converſation, the old man,
which is corrupt according to the deceitful luſts; 23. And
be renewed in the ſpirit of your mind; 24, And that ye
Vol. W. No. 101. -
Unto the edifying of itself
.
| put on the new man, who after God is created in righte-

ouſneſs and true holineſs. 25. Wherefore, putting away
lying, ſpeaking every man truth with his neighbour: for
we are members one of another. 26. Be ye angry, and
fin not: let not the ſun go down upon your wrath : 27.
Neither give place to the devil. , 28. Let him that ſtole
ſteal no more : but rather let him labour, working with
his hands the thing which is good, that he may have to
give to him who needeth. 29. Let no corrupt communi-
cation proceed out of your mouth, but that which is good
to the uſe of edifying, that it may miniſter grace unto the
hearers. 30. And grieve not the Holy Spirit of God,
whereby ye are ſealed unto the day of redemption. 31.
Let all bitterneſs, and wrath, and anger, and clamour, and
evil-ſpeaking, be put away from you, with all malice : 32.
And be ye kind one to another, tender-hearted, forgiving
one another, even as God for Chriſt's ſake hath forgiven
you.
The apoſtle having gone through his exhortation to mutual love,
unity, and concord, in the foregoing, verſes; there follows in theſe an
exhortation to christian purity, and holineſs of heart and life; and that
both more general, (v. 17.24.) and in ſeveral particular instances,
v. 25.32. This is ſolemnly introduced ; “This I say therefore, and
testify in the Lord; that is, ſeeing the matter is as above deſcribed; ſee-
ing ye are members of Christ’s body, and partakers of ſuch gifts; this
I urge upon your conſciences, and bear witneſs to as your duty in the
Lord’s name, and by virtue of the authority I have derived from him.”
And then, the more general exhortation to purity and holineſs of heart
and life, begins thus; “That ye henceforth walk not as other Gentiles
walk; that for the time to come ye do not live, and behave yourſelves, as
ignorant and unconverted heathens do, who are wholly guided by an un-
derstanding employed about vain things, their idols, and their worldly
poſſeſſions; things which are no way profitable to their ſouls, and which
will deceive their expectations.” Converted Gentiles must not live as
unconverted Gentiles do. Though they live among them, they must not
live like them. Here the apostle takes occaſion to deſcribe the wicked-
neſs of the Gentile world, out of which regenerate christians were
ſnatched as brands out of the burning. e
I. Their understandings were darkened, v. 18. They were void of
all ſaving knowledge; yea, ignorant of many things concerning God,
which the light of nature might have taught them. They ſat in dark-
neſs, and they loved it rather than light: and by their ignorance they
were alienated from the life of God. They were estranged from, and had
a diſlike and averfion to, a life of holineſs, which is not only that way of
life which God requires and approves of, and by which we live to him,
but which reſembles God himſelf, in his purity, righteouſneſs, truth,
and goodneſs. Their wilful ignorance was the cauſe of their estrange-
ment from this life of God, which begins in light and knowledge. Groſ:
and affected ignorance is deſtructive to religion and godlineſs. And
what was the cauſe of their being thus ignorant It was because of the
blindness, or the hardneſs of their heart. It was not becauſe God did
not make himſelf known to them by his works, but becauſe they would
not admit the inſtructive rays of the divine light. They were ignorant
becauſe they would be ſo. Their ignorance proceeded from their obsti-
nacy, and the hardneſs of their hearts ; they resisting the light, and re-
jećting all the means of illumination and knowledge. o
II. Their conſciences were debauched and feared Who being past
jeeling, v. 19. They had no ſenſe of their fin, ºr of the miſery and
danger of their caſe by means of it : whereupon, they gave themselves
ove; unto lasciviousness. They indulged themſelves in their filthy luſts;
and, yielding themſelves up to the dominion of theſe, they became the
ſlaves and drudges of fin and the Devil; working all uncleanness with
greediness. They made it their common practice to commit all ſorts of
uncleanneſs, and even the moſt unnatural and monitrºus fins, and that
Obſerve, When men’s conſciences are once
feared, there are no bounds to their fins. When they ſet their hearts
upon the gratification of their luſts, what can be expected, but the moſt
abominable ſenſuality and lewdneſs, and that their horrid enormities will
with inſatiable deſires.
abound 3
5 P
A. DL61: o, a ºr troºx 3
{
tinguiſh themſelves from ſuch 'Gentiles; rehdus hºt spoièarnka Christy
viè20.*It may be read; But ye hot so; yeſhaweledried Christ.” Thoſe
who have learned Chriſt, are ſaved from the darkneſs and defilement,
which others"lie üdder; and, as they know more, they are obliged toº
live in a better manner than others. It is a good argumiè%t Againſt ſin,
thät we have not ſo learned Chriſt. Learn'Chriſt'ſ Is Chriſtã Book, a ||
Leffan, a Way, a Trade 2 The meaning, is, “Ye have not ſo learned
chriſtianity—the doćtrines of Chriſt, and the rules of life preſcribed by
him. Not so, as to do as others do. If so be, or fince, that ye have
heard him, (v. 21.) have heard his doćtrine preached by us, and have
been taught by him, inwardly and effectually, by his Spirit.” Chriſt is
the Leffon ; we muſt learn Chriſt : and Chriſt is the Teacher; we are
taught by him. As the truth is in Jesus. This may be underſtood two
Wāys; either, 1. “Ye have been taught the real truth, as held forth
by Chriſt himſelf, both in his doćtrine and in his life.” Or, 2. Thus,
*The truth has made ſuch an impreſſion on your hearts, in your mea-
fºre, as it did upon the heart of Jeſus.” The truth of Chriſt then ap-
pears in its beauty and poweig when it, appears as in Jeſus.
*Another branch of the géñeral"exhortation follows in thoſe words,
* That ye put off, concerning the former'converſation, the old man,”
&c. v. 22.24. “This is a great part of the doćtrine, which has been
taught you, and that ye have leariſed?” Heie the apoſtle expreſſes him.
felfin metaphors taken from garments.” The principles, habits, and diſ-
poſitions of the ſoul muſt be changed, before there can be a ſaving change
.. * .. º ºf # #. º; conſiſts of §. .
things : fºr;” -----
1. The old man muſt be put off. The corrupt nature is called a man,
becauſe, like the human body; it conſiſts of divers parts, naturally |
fupporting and ſtrengthening one anotherºiſt is the old man, as old
Adam, from whom we derived it : it is bfed in the bone, and we brought
it into the world withºus: it is ſubtle as an oldman; but in all God’s
faints decaying and withering as an old hail, and ready to paſs away. It
is ſaid to be corrupt ; for fin in the ſoulsiesthe corruption of its faculties:
and where it is not mortified, it grows daily worſe and worſe, and ſo
tends to deſtrućtion.” According to the dedēitful lusts. Sitiful inclina-
tions and deſires are deceitful lufts : theyèpromiſe men happineſs, but
render men more miſerable;' and betray men into deſtruction, if they are
hot ſubdued and mortified. Theſe therefore muſt be put off, as an old
garment that we would be aſhamed to be ſeen in : they muſt be ſubdued
and mortified. Theſe lufts prevailed againſt them in their former conver-
sation, that is, during their ſtate of unregeneracy and heatheniſm.
(2.) The new man muſt be put on. It is not enough to ſhake off cor-
rupt principles; but we muſt be actuated by gracious ones. We muſt
embrace them, eſpouſe them, and get them written on our hearts: it is
Hôt enough to ceaſe to do evil; but we muſt learn to do well. “Be
renewed in the spirit of your mind; (v. 23.) uſe the proper and pre-
feribed means in order to have the mind, which is a spirit, renewed more
and more.” “And that ye put on the new man, v. 24. By the new man
is meant the new nature, the new creature, which is ačtuated by a new
principle, even regenerating grace, enabling a man to lead a new life;
£hat life of righteouſneſs and holineſs which chriſtianity requires. This
EPRESIANs, Iv.
iThis wºulscharader of the Gentiles; but theſe chºlſtians guſt diſ.
The old and the new Man.
º future/behaviour and condućty that there is a great and real change
wrought in ſyoujº particularly by pitting away lying.” Of this fin the
|...}. Very guilty; affirming that a profitable lie was better than
|anhuftful truth:$fºand therefore the apoſtle exhorts them to ceaſe from
lying, from ēveryothilig that is cohtrary to truth." This is a part of the
oldºnán; that mºſt be put off; and that branch of the new man, that
muſt be put on in oppoſition to it, is speaking the truth in all our converſe
with others. "It is the charaćter of God’s people, that they are children
who will not lie, who dare' not lie, who hate and abhor lying. All who
have grace, make conſcience of ſpeaking the truth, and would not tell a
deliberate lie for the greateſt gain and benefit to themſelves. The reaſon
here given for veracity, is, We are members one of another. Truth is a
debt we owe one another ; and if we love one- another, we ſhall not de-
ceive or lie one to another. We belong to the ſame ſociety or body,
which falſehood and lying tend to diſſolve : and therefore we ſhould
avoid that, and ſpeak truth. Obſerve, Lying is a very great fin; a
peculiar violation of the obligations which chriſtians are under, and very
injurious and hurtful to chriſtian ſociety. . . . . .
[2.] “Take heed of anger and ungoverned paſſions. Be ye angry,
and ſin not,” v. 26. This is borrowed from the LXX tranſlation of Pſ.
4. 4. where we render it, Stand in awe, and sin not. Here is an eaſy
conceſſion ; for as ſuch we ſhould confider it, rather than as a command.
Be ye angry. This we are apt enough to be, God knows : but we find
it difficult enough to obſerve the reſtrićtion, and ſºn not. “If ye have a
juſt occaſion to be angry at any time, ſee that it be without fin': and
therefore take heed of exceſs in your anger.” If we would be angry,
and not fin, (ſays one,) we muſt be angry at nothing but fin : and we
ſhould be more jealous for the glory of God, than for any intereſt or re-
putation of our own. One great and common fin in anger, is, to ſuffer
it to burn into wrath, and then to let it reſt ; and therefore we are here
cautioned againſt that. “If ye have been provoked, and your ſpirits
greatly diſcompoſed ; and if ye have bitterly reſented any affront that
has been offered; before night, calm and quiet your ſpirits, be reconciled
to the offender, and let all be well again ; “let not the ſun go down
upon your wrath.” If it burn into wrath and bitterneſs of ſpirit, O ſee
to it that you ſuppreſs it ſpeedily.” Obſerve, Though anger in itſelf
is not finful, yet there is the utmoſt danger of its becoming ſo, if it be
not carefully watched, and ſpeedily ſuppreſſed. And therefore, though
anger may come into the boſom of a wiſe man, it rests only in the bosom
of fools. Neither give place to the Devil; (v. 27) they who perſevere
in finful anger and in wrath, let the Devil into their hearts, and ſuffer
him to gain upon them, till he bring them to malice, miſchievous ma-
chinations, &c. “Neither gave place to the calumniator, or the falſe ac-
cuſer;” (ſo ſome read the words ;) “let your ears be deaf to whiſper-
ers, tale-bearers, and ſlanderers.” *
& [3.] We are here warned againſt the fin of ſtealing, the breach of the
eight commandment; and adviſed to honeſt induſtry and to beneficence ;
Let him that stole, steal no more, v. 28. It is a caution againſt all manner
of wrong-doing, by force or fraud. “Let thoſe of you, who, in the
time of your Gentiliſm, have been guilty of this enormity, be no longer
guilty of it.” But we muſt not only take heed of the fin, but conſcien-
tiouſly abound in the oppoſite duty : not only not ſteal, “but rather let
*iew man is created, or produced, out of confuſion and emptineſs, by
God’s almighty power, whoſe workmanſhip it is, truly excellent and
beautiful. After God; in imitation of him, and in comformity to that
#and Exemplar and Pattern. The loſs of God’s image upon the ſoul,
was both the finfulneſs and miſery of man’s fallen ſtate; and that reſem-
“blance which it bears to God, is the beauty, the glory, and the happi-
-heſe, of the new creature. In righteousness toward men, including all
the duties of the second table ; and in holiness toward God, fignifying
a ſincere obedience to the commands of the first table : true holineſs,
*in oppoſition to the outward and ceremonial holineſs of the Jews.
We are ſaid to put on this new man, when, in the uſe of all God’s ap-
pointed means, we are endeavouring after this divine nature, this new
"Creature.' . . . * * * • * * . :
This is the more general exhortation to purity and holineſs of heart
and life. The apoſtle proceeds to ſome things more particular. Be-
cauſe generals are not ſo apt to affeót, we are told what are thoſe par-
ticular limbs of the old man, that muſt be mortified; thoſe filthy rags of
the old nature, that muſt be put off; and what the peculiar ornaments of
the new man, wherewith we ſhould adorn our chriſtian-profeſſion.
[1..] Take heed, of lying, and be ever careful to ſpeak the truth ;
(v. 25.) “Wherefore, fince ye have been ſo well inſtructed in your
duty, and are under ſuch obligations to diſcharge its let it appear; in
t
him labour, working with his hands the thing that is good.” Idleneſs
makes thieves. So Chryſoſtom, T3 y&p xxim rely &pyias a riy—Stealing is
the effect of idleneſs. They who will not work, and who are aſhamed to .
|beg, expoſe themſelves greatly to temptations to thievery. , Men ſhould
º be diligent and industrious, not in any unlawful way, but in
ſome honeſt calling. Working the thing which is good. Induſtry, in
ſome honeſt way, will keep people out of temptation of doing wrong.
But there is another reaſon why men ought to be induſtrious, namely,
that they may be capable of doing ſome good; as well as that they may
be preſerved from temptation ; That he may have to give to him that
needeth. They muſt labour not only that they may live themſelves, and
live honestly, but that they may distribute for ſupplying the wants of
others. Obſerve, Even thoſe who get their living by their labour,
ſhould be charitable out of their little to thoſe who are diſabled for la-
bour. So neceſſary and incumbent a duty is it to be charitable to the
poor, that even labourers and ſervants, and thofe who have but little for
themſelves, must cast their mite into the treaſury. God must have his
dues, and the poor are his receivers. Obſerve further, Thoſe ahms that
| are likely to be acceptable to God, must not be the produce of unrigh-
teouſneſs and robbery, but of honesty and industry. God hates robbery
for burnt-offerings.
| [4.] We are here warned against corrupt communication ; and directed
Af
* 9. } %', ; . . . .
to that which is uſeful and edifying; us?9. Filthy and, unclean "...]
and diſcourſe are poiſonous and infectious, as putrid rotten meat; they
proceed from, and prove, a great deal of corruption in the heart of the
speaker, and tend to conrupt the minds and, manners of others who hear
them ; and therefore christians ſhould beware of all ſuch, diſcourſe. It
may be taken in general, for all that which provokes the lusts and paſ. |
fions of others. We must not only put off corrupt communication, but
“ put on that which is good to the uſe of edifying.” . The great uſe of
ſpeech is to edify thoſe with whom we converſe. Christians ſhould en-
deavour to promote uſeful converſation ; “that it may minister grace
unto the hearers;” that it may be good for, and acceptable to, the
hearers; either in the way of information, counſel, pertinent reproof, or
the like. Obſerve, It is the great duty of christians to take care that
they offend not with their lips ; and that they improve diſcourſe and
converſe, as much as may be, for the good of others.
[5.] Here is another caution against wrath and anger; and further
advice to mutual love, and kindly diſpoſitions toward each other, v. 31,
32*. By bitterness, wrath, and anger, are meant violent inward reſent-
ment and diſpleaſure againſt others : and by clamour, big words, loud
threatenings, and other intemperate ſpeeches, by which bitterneſs, wrath,
and anger, do vent themſelves. Christians ſhould not entertain theſe wile
paſſions in their hearts, nor be clamorous with their tongues. Evil.
speaking fignifies all railing, reviling, and reproachful ſpeeches, against
ſuch as we are angry, with. And by malice we are to understand that
rooted anger which prompts men to deſign and to do miſchief to
others. g
The contrary to all this follows; Be ye kind one to another. This
implies the principle of love in the heart, and the outward expreſſion of
it, in an affable, humble, courteous behaviour and carriage. It becomes
the diſciples of Jeſus to be kind one to another; as thoſe who have
learned, and would teach, the art of obliging. Tender-hearted; merci-
ful, and having a tender ſenſe of the distresses and ſufferings of others, ſo
as to be quickly moved to compaſſion and pity. Forgiving one another.
Occaſions of difference will happen among Christ’s diſciples; and there.
fore they must be placable, and ready to forgive; therein reſembling
God himſelf, who “ for Christ’s ſake hath forgiven them,” and that
more than they can forgive one another. Note, With God there is for-
giveneſs; and he forgives fin for the ſake of Jeſus Christ, and on the ac-
count of that atonement which he has made to divine justice. Note
again, They who are forgiven of God ſhould be of a forgiving ſpirit,
and ſhould forgive even as God forgives, fincerely and heartily, readily
and cheerfully, univerſally and for ever, upon the finner’s ſincere repent-
ance, as remembering that they pray, “Forgive us our treſpaſſes, as we
forgive them who treſpaſs againſt us.” Now, -
We may obſerve concerning all theſe particulars that the apoſtle has
infiſted on, that they belong to the ſecond table; whence chriſtians ſhould
learn the firićt obligations they are under to the duties of the second
table; and that he who does not conſcientiouſly diſcharge them, can
never fear or love God in truth and in fincerity, whatever he may pre-
tend to. - -
EPHEGIANSiM,
In the midſt of theſe exhortations and cautions the apoſtle interpoſes
that general one, “And grieve not the holy Spirit of God,” v. 30.
By looking to what precedes, and to what follows, we may ſee what it
is that grieves the Spirit of God. In the verſes before it is intimated,
that all lewdneſs and filthineſs, lying, and corrupt communications that
ftir up filthy appetites and luſts, grieve the Spirit of God. In what fol.
lows it is intimated, that thoſe corrupt paſſions of bitterneſs, and wrath,
and anger, and clamour, and evil-ſpeaking, and malice, grieve this good
Spirit. By this we are not to underſtand as though that bleſſed Being
could properly be grieved or vexed as we are : but the deſign of the ex-
hortation is, that we ačt not toward him in ſuch a manner as is wont to
be grievous and diſquieting to our fellow-creatures : we muſt not do
that which is contrary to his holy nature and his will ; we muſt not re-
fuſe to hearken to his counſels, nor rebel againſt his government ; which
things would provoke him to act towards us, as men are wont to do to-
ward them with whom they are diſpleaſed and grieved; withdrawing
themſelves and their wouted kindneſs from ſuch, and abandoming them
to their enemies. O provoke not the bleſſed Spirit of God to withdraw
his preſence and his gracious influences from you t It is a great good
reaſon why we ſhould not grieve him, becauſe “by him we are ſealed
unto the day of redemption.” There is to be a day of redemption ;
the body is to be redeemed from the power of the grave at the reſurrec-
*---
* See upon v. 30, below.
§
Exhortations to Kindneſs.


tion-day; and then, God;3 people will be delivered from all the effects of
fin, as well as from alk fin and miſery;, which they are notºreſcued.
out of the grave ; and then their full and complete happineſs commences.
All true believers are sealed to that day. God has diſtinguiſhed them,
from others, having ſet his mark upon them : and he gives, them the
earneſt and aſſurance of a joyful and a glorious reſurre&tion; and the
Spirit of God is the Seal, Wherever that bleſſed Spirit is as a San&i-
fier, he is the Earneſt of all the joys and glories of the redemption-day :
from us. . . . . . . .
a six º'
CHAP. v.
We had several important exhortations in the close of the foregoing chap-
ter, and they are continued in this: particularly, I. We have here,an.
exhortation to mutual love and charity, v. 1, 2, 11. Againstallmans
ner of uncleanhess; with proper arguments and remedies proposed
against such sins ; and some further cautions are added, and other du-
ous discharge of relative duties, from v. 21, throughout this, and in the
1. Bº ye therefore followers of God, as dear children;
2. And walk in love, as Chriſt alſo hath loved us,
and hath givén himſelf fºrušāī offering and a ſacrifică.
* , s , . . . . . C.J. §§ ºr ... ; ºf 19, iſ jºix, ; ºff. : * > * k I F.
to God for a ſweet-ſmelling'ſavöür. º
. . . . . . . . . . . . . 2 :". A. º. ºd # tº: ,, . . . .
Here we have the exhortation to mutual iove, r to chriſtian charity:
The apoſtle had been infiſting on this in therformer chapter, and parti.
cularly in the laſt verſes of it, to which the particle therefore refers, and
connects what he had ſaid there, with what is contained in theſe verſes,
thus; “Becauſe God, for Chriſt's, ſake, has forgiven you, therefore be
ye followers of God, or imitators ºf him;”: for ſo the word ſignifies.
Pious perſons ſhould imitateſ the God, whgm they worſhip, as far as the
has revealed himſelf as imitablé by them. They muſtegnform themſelves
to his example, and have his image renewed; upon them. This puts a
great honour upon pračtical, religion; that it is the imitation, of, God,
We muſt be holy as God is holy, 'merciful as he is mereiful; perfeół, as
he is perfeót. But there is no one attribute of God more recommende
to our imitation than that of his goodneſse Be ye, imitators of Go
or reſemble him, in every grace, and eſpecially in his love, agd sig
his pardoning goodneſs. . God “ is love; and they that dwell in love,
dwell in God, and God in them.” Thus he has proclaimed his name,
“Gracious and merciful, and abundant in goodneſs.”. As, deax châ
dren, as children (who are wont to be greatly beloved by their på-
rents) uſually reſemble them in the lineaments and features of their faces,
and in the diſpoſitions and, qualities of their minds; or, as becomes the
children of God, who are beloved and cheriſhed by their heavenly Far
ther. Children are obliged to imitate their parents in what is:good; eſ-
pecially when dearly beloved by them. The chara&ter that we bear-o
God’s children, obliges us to reſemble him, eſpecially in his loyegan
goodneſs, in his mercy and readineſs to forgive. And they only are
God’s dear children, who imitate him in theſe. It follows, And walk in
love, v. 2. This Godlike grace ſhould condućt and influence our whole
converſation, which is meant by walking in it. It ſhould be the principl
from which we ačt, it ſhould dire&t the ends at which we aim. We ſhoul
be more careful to give proof of the fincerity of our love one to agggher.
As Christ alſo hath loved us. Here the apoſtle dire&ts us to the example
of Chriſt, whom chriſtians are obliged to imitate, and in whom we have
an inſtance of the moſt free and generous love that ever was ; that great
love wherewith he hath loved us. We are all joint ſharers in that love,
and partakers of the comfort of it, and therefore ſhould love one another;
Chriſt having loved us all, and given ſuch proof of his love to us ;. for
he hath given himself for us. The apoſtle defignedly enlarges on the
ſubject; for what can yield us more delightful matter for contemplation
than this 2 Chriſt gave himſelf to die for us ; , and the death of Chriſt
was the great ſacrifice of atonement. An offering and a sacrifice to God;
or an offering, even a ſacrifice : apropitiatory ſacrifice, to expiate our
guilt, which had been prefigured in the legal oblations and ſacrifices :
and this for a sweet-smelling savour. Some obſerve, that the fin-offerings
were never ſaid to be of a ſweet-ſmelling ſavour : but this is ſaid of
“ the Lamb of God, which taketh away the fin of the world.” As he
offered himſelf with a defign to be accepted of God, ſo God did accept,
and we ſhould be undone, ſhould God take away his Holy Spirit.
ties recommended, v. 3...20. III. The apostle directs to the conscienti-,
beginning of the next chapter. , '' * : * . <-* * 3.
*
* ~ *
A. D. 61.
fice of Chriſt was efficacious with God, ſo his example ſhould be prevail.
ing with us, and we ſhould carefully copy after it. r
3. But fornication, and all uncleanneſs, or covetouſneſs,
let it not be once named among you, as becometh ſaints;
4. Neither filthineſs, nor fooliſh talking, norjeſting, which
are not convenient : but rather giving of thanks. 5. For
this ye know, that no whoremonger, nor unclean perſon,
nor covetous man, who is an idolater, hath any inherit-
ance in the kingdom of Chriſt and of God. 6. Let no
man deceive you with vain words: for becauſe of theſe
things cometh the wrath of God upon the children of diſ.
obedience. 7. Be not ye therefore partakers with them.
8. For ye were ſometimes darkneſs, but now are ye light
in the Lord: walk as children of light; 9. (For the fruit
of the Spirit is in all goodneſs and righteouſneſs and
truth ;), 10. Proving what is acceptable unto the Lord.
11. And have no fellowſhip with the unfruitful works of
darkneſs, but rather reprove them. 12. For it is a ſhame
even to ſpeak of thoſe things which are done of them in
fecret. , 13. But all things that are reproved are made
manifeſt by the light: for whatſoever doth make manifeſt
is light. 14. Wherefore he ſaith, Awake thou that ſleep-
eſt, and ariſe from the dead, and Chriſt ſhall give thee
ligºt. , 15. See then that ye walk circumſpectly, not as
foois, but as wife, 16. Redeeming the time, becauſe the
days are evil. , 17. Wherefore be ye not unwiſe, but un-
derſtanding what the will of the Lord is. 18. And be not
drunk with wine, wherein is exceſs; but be filled with
the Spirit; 19. Speaking to yourſelves in pſalms and
hymns and ſpiritual ſongs, finging and making melody in
your heart to the Lord; 20. Giving thanks always for all
things unto God and the Father in the name of our Lord
Jeſus Chriſt;
Theſe verſes contain a caution againſt all manner of uncleanneſs,
with proper arguments and remedies propoſed : ſome further cautions are
added, and other duties recommended. Filthy luſts muſt be ſuppreſſed, in
order to the ſupporting of holy love. “Walk in love; and ſhun forni.
cation, and all uncleanneſs.” . Fornication is folly committed between
wnmarried perſons. All uncleanness includes all other forts of filthy
luſts, which were too common among the Gentiles. Or covetousness';
which being thus connected, and mentioned as a thing which ſhould not
be once named, ſome underſtand it, in the chaſte ſtyle of the ſcripture,
of unnatural lust : while others take it, in the more common ſenſe, for
an immoderate defire of gain, or an inſatiable love of riches, which is
fpiritual adultery : for by this, the ſoul, which was eſpouſed to God,
goes astray from him, and embraces the boſom of a stranger; and there-
fore carnal worldlings are called adulterers. “Ye adulterers and adul-
tereſſes, know ye not that the friendſhip of the world is enmity with
God * Now theſe fins muſt be dreaded and deteſted in the higheſt de-
gree. . Let it not be once named among you, never in a way of approbation,
and without abhorrence, as becometh ſaints, holy perſons, who are ſe-
parated from the world, and dedicated unto God. The apoſtle not only
cautions againſt the groſs ačts of fin, but againſt what ſome may be apt
to make light of, and think to be excuſable. Neither filthiness, v. 4.
By which may be underſtood all wanton and unſeemly geſtures and be-
haviour. Nor foolish talking, obſcene and lewd diſcourſe: or, more
generally, ſuch vain diſcourſe as betrays much folly and indiſcretion, and
is far from edifying the hearers. Worjesting. The Greek word ºrpan-
satz is the ſame which Ariſtotle, in his Ethics, makes a virtue; plea-
fantneſs of converſation. And there is, no doubt, an innocent and
inoffenſive jeſting, which we cannot ſuppoſe the apoſtle here forbids.
Some underſtand him of ſuch ſcurrilous and abuſive refle&tions as tend to
expoſe others, and to make them ridiculous. This is bad enough : but
the context ſeems to reſtrain it to ſuch pleaſantry of diſcourſe as is filthy
EPHESIANs, V.
was pleaſed with, and appeaſed by, that ſacrifice. Note, Asthe ſacri-
ſays, They are not convenient.
comes chriſtians, and in what may tend to his glory.
tian religion.
Cautions againſt Sin.
! and obſcene; which he may alſo defign by that corrupt, or putrid and
rotten, communication that he ſpeaks of, ch. 4, 29. Of theſe things he
Indeed there is more than inconvenience,
even a great deal of miſchief, in them. They are ſo far from being pro-
fitable, that they pollute and poiſon the hearers. But the meaning is,
Thoſe things do not become chriſtians, and are very unſuitable to profeſ-
fion and chara&ter. Chriſtians are allowed to be cheerful and pleaſant;
but they muſt be merry and wiſe. The apoſtle adds, but rather giving of
thanks; ſo far let the chriſtian’s way of mirth be from that of obſeé
and profane wit, that he delight his mind, and make himſelf cheerful, by
a grateful remembrance of God’s goodneſs and mercy to him, and by
bleſfing and praiſing him on the account of theſe. Note, 1. We ſhould
take all occaſions to render thankſgivings and praiſes to God for his
kindneſs and favours to us. 2. A refle&tion on the grace and goodneſs
of God to us, with a defign to excite our thankfulneſs to him, is proper
to refreſh and delight the chriſtian’s mind, and to make him cheerful.
Dr. Hammond thinks that ºxapariz may ſignify gracious, pious, reli-
gious diſcourſe in the general; by way of oppoſition to what the apoſtle
condemns. Our cheerfulneſs, inſtead of breaking out into what is vain
and finful, and a profanation of God’s name, ſhould expreſs itſelf as be-
If men abounded
more in good and pious expreſſions, they would not be ſo apt to utter ill
and unbecoming words : for ſhall blessing and cursing, lewdneſs and
thankſgivings, proceed out of the same mouth P To fortify us againſt the
fins of uncleanneſs, &c. the apoſtle urges ſeveral arguments, and pre-
ſcribes ſeveral remedies, in what follows.
I. He urges ſeveral arguments, As,
1. Confider that theſe are fins which ſhut perſons out of heaven; For
this ye know, &c. v. 5. They knew it, being informed of it by the chriſ-
By a covetous man, ſome underſtand a lewd, laſcivious
libertine, who indulges himſelf in thoſe vile luſts which were accounted
the certain marks of a heathen and an idolater. Others underſtand it in
the common acceptation of the word; and ſuch a man is an idolater, be-
cauſe there is ſpiritual idolatry in the love of this world. As the Epicure
makes a god of his belly, ſo a covetous man makes a god of his money;
ſets thoſe affections upon it, and places that hope, confidence, and delight,
in worldly good, which ſhould be reſerved for God only. He ſerves
mammon inſtead of God. Of theſe perſons it is ſaid, that they “ have
no inheritance in the kingdom of Chriſt and of God;” that is, the king-
dom of Chriſt, who is God; or the kingdom which is God’s by nature,
and Chriſt’s as he is Mediator : the kingdom which Chriſt has purchaſed,
and which God beſtows. Heaven is here deſcribed as a kingdom, (as
frequently elſewhere,) with reſpect to its eminency and glory, its fulneſs
and ſufficiency, &c. In this kingdom, the ſaints and ſervants of God
have an inheritance; for it is the inheritance of the ſaints in light. But
thoſe who are impenitent, and allow themſelves, either in the luſts of
the fleſh or the love of the world, are not chriſtians indeed, and ſo belong
not to the kingdom of grace, nor ſhall they ever come to the kingdom
of glory. Let us then be excited to be on our guard againſt thoſe fins
which would exclude and ſhut us out of heaven. -
2. Theſe fins bring the wrath of God upon thoſe who are guilty of
them; “Let no man deceive you with vain words, &c. v. 6. Let none
flatter you, as though ſuch things are tolerable, and to be allowed of in
chriſtians; or as though they were not very provoking and offenſive
unto God; or as though you might indulge yourſelves in them, and
yet eſcape with impunity. Theſe are vain words.” . Obſerve, They
who flatter themſelves and others with hopes of impunity in fin, do but
put a cheat upon themſelves and others. Thus Satan deceived our firſt
parents with vain words, when he ſaid to them, 7'e shall not surely die.
They are vain words indeed ; for thoſe who truſt to them, will find them-
ſelves wretchedly impoſed upon, “for becauſe of theſe things cometh the
wrath of God upon the children of diſobedience.” By children of dis-
obedience may be meant the Gentiles, who diſbelieved, and refuſed to
comply with, and ſubmit themſelves to, the goſpel: or more generally,
all obſtinate finners, who will not be reclaimed, but are given over to diſ-
obedience. Disobedience is the very malignity of fin. And it is by a
uſual Hebraiſm that ſuch finners are called children of diſobedience; and
ſuch indeed they are from their childhood, going astray as soon as they
are born. The wrath of God comes upon ſuch, becauſe of their fins ;
ſometimes in this world, but more eſpecially in the next. And dare we
make light of that which will lay us under the wrath of God? O no.
“Be not ye therefore partakers with them, v. 7. Do not partake with
them in their fins, that ye may not ſhare in their puniſhment.” We
| partake with other men in their fins, not only when we live in the ſame
A.D. 61.
finful manner that they do, and conſent and comply with théir temptas
tions and ſolicitations to fin, but when we .." their ſins,
prompt them to them, and do not prevent and hinder them, as far as it
may be in our power to do ſo. . . . .
3. Confider what obligations chriſtians are under to live at another
rate than ſuch finners do; “For ye were ſometimes darkneſs, but now,
are ye,” &c. v. 8. The meaning is, “Such courſes are very unſuitable
to your preſent condition; for whereas in your Gentile and your unre.
generate ſtate ye were darkness, ye have now undergone a great change.”
The apoſtle calls their former condition darkness in the abſtraćt, to ex-
preſs the great darkneſs they were in. They lived wicked and profane
lives, being deſtitute of the light of inſtruction without, and of the illu.
mination and grace of the bleſſed Spirit within. Note, A ſtate of fin is
a ſtate of darkneſs. , Sinners, like men in the dark, are going they know
not whither, and doing they know not what. But the grace of God
had produced a mighty change in their ſouls; Wow are ye light in the
Lord, ſavingly enlightened by the word and the Spirit of God. Now,
upon your believing in Chriſt, and your receiving the goſpel. Walk as
children of light. Children of light, according to the Hebrew dialeół, are
thoſe who are in a ſtate of light, endued with knowledge and holineſs.
“Now, being ſuch, let your converſation be ſuitable to your condition
and privileges, and accordingly live up to the obligation you are under
by that knowledge and thoſe advantages you enjoy. Proving what is
acceptable unto the Lord, (v. 10.) examining and ſearching diligently
what God has revealed to be his will ; and making it appear that ye ap-
prove it by conforming yourſelves to it.” Obſerve, We muſt not only
dread and avoid that which is diſpleaſing to God, but inquire and con-
fider what will be acceptable to him ; ſearching the ſcriptures with this
view ; thus keeping at the greateſt diſtance from theſe fins.
II. The apoſtle preſcribes ſome remedies againſt them. As,
1. If we would not be entangled by the luſts of the fleſh, we muſt
bring forth the fruit of the Spirit, v. 9. This is expected from the
children of light; that, being illuminated, they be alſo ſanétified by the
Spirit, and thereupon bring forth his fruit, which is in all goodness, an in-
clination to do good and to ſhew mercy; and righteouſneſs, which fig-
nifies juſtice in our dealings. Thus they are taken more ſtrićtly ; but
more generally, all religion is goodngſ, and righteousness. And in and
with theſe muſt be truth, fincerity and uprightneſs of heart.
2. We muſt have no fellowſhip with fin or finners, v. 11.
works are works of darkneſs ; they come from the darkneſs of ignorance,
they ſeek the darkneſs of concealment, and they lead to the darkneſs of
hell. Theſe works of darkneſs are unfruitful works ; there is nothing got
by them in the long run ; whatever profit is pretended by fin, it will by
no means balance the loſs ; for it iſſues in the utter ruin and deſtruction
of the impenitent finner. We muſt therefore have no fellowship with
theſe unfruitful works; as we muſt not pračtiſe them ourſelves, ſo we
muſt not countenance others in the pračtice of them. There are many
ways of our being acceſſary to the fins of others; by commendation,
counſel, conſent, or concealment. And if we ſhare with others in their
fin, we muſt expect to ſhare with them in their plagues. Nay, if we
thus have fellowſhip with them, we ſhall be in the utmoſt danger of a&t-
ing as they do ere ſong. But rather than have fellowſhip with them, we
muſt reprove them ; implying, that if we do not reprove the fins of others,
we have fellowſhip with them. We muſt pradently and in our places
witneſs againſt the fins of others, and endeavour to convince them of their
finfulneſs, when we can do it ſeaſonably and pertinently, in our words ;
but eſpecially by the holineſs of our lives, and a religious converſation.
Reprove their fins by abounding in the contrary duties. One reaſon.
given, is, For it is a shame even to ſpeak of thoſe things, &c. v. 12. They
are ſo filthy and abominable, that it is a ſhame to mention them, except
in a way of reproof; much more muſt it be a ſhame to have any fellow-
ſhip with them. The things which are done of them in ſecret.
myſteries, which abounded with deteſtable wickedneſs, and which none
were permitted to divulge, upon pain of death. Obſerve, A good man
is aſhamed to speak, that which many wicked people are not aſhamed to
act : but as far as their wickedneſs appears, it ſhould be reproved by
good men. There follows another reaſon for ſuch reproof; “But all
things that are reproved, are made manifeſt by the light,” v. 13. The
meaning of which paſſage may be this ; “All thoſe unfruitful works of
darkneſs which ye are called upon to reprove, are laid open, and made to
appear in their proper colours to the finners themſelves, by the light of
doctrine or of God’s word in your mouths, as faithful reprovers; or by
that inſtructive light: which is diffuſed by the holineſs of our lives, and by
Vol. V. No. 102.
. t .A * . . . *śrī, -- £º • *-*. # •
FPHESFAºS. -
fº.º.
Sinful |
The .
apoſtle ſeems to ſpeak here of the Gentile idolaters, and of their horrid
Cautions againſt &n
* . . . . . . . A - . 1.". -- 2 - . . the light of God’s wºrd:#ffdºhéâ%.
émplificatión Öfit’ in a chriſtian converſäigh, are propºneans to cº-
vince finners of their fin and wickedneſs. It fºllows:Fößr &
doth make manifest, is light ; that is,
was concealed before in ärkneſs ;' and accordingly it becomesºthoſe who
are children of light, who are light in the Lord, to diſcover to others their
fins, and to endeavour to convince them of the evil-and danger of them,
thus ſhining as lights in the world. The apoſtle further urges this duty
from the example of God or Chriſt; Wherefore he ſaith, &c. (v. 14.)
as if he had ſaid, “In doing this, you will copy after the great God,
who has ſet himſelf to awaken finners from their fleep, and to raiſe them
from the death of fin, that they might receive light from Chriſt.” He
Jaith. The Lord is conſtantly ſaying in his word what is more particu-
larly expreſſed, Iſa. 60. 1. Or, Chriſt, by his miniſters, who preach
the eyerlafling goſpel, is continually calling upon finners to this effect;
Awake thou that ſleepeſt, and &rise from the dead. The ſame thing in the
main is deſigned by theſe different expreſſions; and they ſerve to remind
us of the great ſtupidity and the wretched ſecurity of finners; how in-
ſenſible they are of their danger, and how unapt they maturally are to
ſpiritual motions, ſenſations, and ačtions. When God calls upon them
to awake, and to arise, his meaning is; that they would break off their
fins by repentance, and enter on a courſe of holy obedience; and he encou-
rages them to eſſay and to do their utmoſt that way, by that gracious
promiſe; And Christ shall give thee light, or, Christ shall enlighten thee,
or, shall shine upon thee. “ He ſhall bring thee into a ſtate bf know-
..ledge, holineſs, and comfort; aſſiſting thee with his grace, and refreſhing
thy mind with joy and peace here; and rewarding thee with eternal glory
at length.” Obſerve, When we are endeavouring to convince finners,
and to reform them from their fins, we are imitating God and Chriſt, in
that which is their great deſign throughout the goſpel. Some indeed
underſtand this as a call to firiners and to ſaints: to finners, to repent and
turn; to ſaints, to ſtir up themſelves to their duty. The former muſt
ariſe from their ſpiritual death; and the other muſt awake from their
ſpiritual deadneſs. . . . . . . . . . . . . *
3. Another remedy againſt fin, is, circumſpection, care, and caution ;
(v. 15.) See then, &c. This may be underſtood, either with reſpect to
what immediately proceeds; “If you are to reprove others for their fins,
and would be faithful to your duty in this particular, you muſt 160k
well to yourſelves, and to your own behaviour and condućt:” (and, in-
deed, they only are fit to reprove others, who walk with due circumſpec-
tion and care themſelves ;) or elſe, we have here another remedy, or ra-
ther preſervative from the before-mentioned fins; and this I take 'to be
the defign of the apoſtle; it being impoſſible to maintain purity and holi-
neſs of heart and life without great circumſpection and cafe. Walk cir-
cumspectly; or, as the word fignifies, accurately, exačtly, in the right
way : in order to which, we muſt be frequently conſulting our rule, and
the direétions we have in the ſacred oracles. Not as fºols, who walk 3t
all adventures, and who have no underſtanding of their duty, or of the
worth of their ſouls; and through negle&t, ſupineneſs, and want of care,
fall into fin, and deſtroy themſelves: but as wise; as perſons taught of
God, and endued with wiſdom from above. Circumſpect walking is the
effect of true wiſdom; but the contrary of folly. It follows, redeeming
the time, &c. (v. 16.) literally, buying the opportunity. It is a mé-
taphor taken from merchants and traders, who diligently obſerve and ini-
prove the ſeaſons for merchandiſe and trade. It is a great part of chrif-
tian wiſdom to redeem the time. Good chriſtians muſt be good huſbañés
of their time, and take care to improve it to the beſt purpoſes, by watch-
ing againſt temptations; by doing good while it is in the power of their
hands; and by filling it up with proper employment—one ſpecial pré-
ſervative from fin. They ſhould make the beſt uſe they can of the pre-
ſent ſeaſons of grace. Our time is a talent given us by God for ſome
| good end, and it is miſpent and loſt when it is not employed according
‘to his defign. If we have loſt our time heretofore, we muſt endeavour
to redeem it by doubling our diligence in doing our duty for the future.
The reaſon given, is, because the days are evil; either by reaſon of the
wickedneſs of thoſe who dwell in them; or, rather, “as they are trouble-
ſome and dangerous times to you who live in them.” Thoſe were times
of perſecution wherein the apoſtle wrote this ; the chriſtians were in
jeopardy every hour. When the days are evil, we have one ſuperadded
argumeñt to redeem time: eſpecially, becauſe we know not how ſoon
they may be worſe. People are very apt to complain of bad times; it
were well if that would ſtir them up to redeem time. “Wherefore,”
ſays the apoſtle, (v. 17.) “becauſe of the badneſs of the times, be ge
not unwiſe, ignorant of your duty and negligent about your ſouls; but
5
it is the light that diſcovers what


A. D. 61.
understanding what the will of the Lord is. Study, confider, and further
acquaint yourſelves with, the will of God, as determining your duty.”
Obſerve, Ignorance of our duty, and negle&t of our ſouls, are evidences
of the greateſt folly ; while an acquaintance with the will of God, and a
care to comply with it, beſpeak the beſt and trueſt wiſdom.
In the three following verſes the apoſtle warns againſt ſome other par-
ticular fins, and urges ſome other duties. .
(1.) He warns againſt the fin of drunkenneſs; And be not drunk with
wine, v. 18. This was a fin very frequent among the heathens ; and
particularly on occaſion of the feſtivals of their gods; and more eſpe-
cially in their Bacchanalia; then they were wont to inflame themſelves
with wine ; and all manner of inordinate luſts were conſequent upon it;
and therefore the apoſtle adds, wherein, or in which drunkenneſs, is ea:-
cess. . The word &awriz may fignify luxury, or diſſoluteneſs; and it is
certain that drunkenneſs is no friend to chaſtity and purity of life; but
it virtually contains all manner of extravagance, and tranſports men into
groſs ſenſuality and vile enormities. Note, Drunkenneſs is a fin that
ſeldom goes alone, but often involves men in other inſtances of guilt:
it is a fin very provoking to God, and a great hinderance to the ſpiritual
life. The apoſtle may deſign all ſuch intemperance and diſorder as are
oppoſite to the ſober and prudent demeanour he intends in his advice, to
redeem the time. s
(2.) Inſtead of being filled with wine, he exhorts them to be filled
with the Spirit. Thoſe who are full of drink, are not likely to be full of
the Spirit ; and therefore this duty is oppoſed to the former fin. The
meaning of the exhortation is, that men ſhould labour for a plentiful mea-
fure of the graces of the Spirit, that would fill their ſouls with holy joy,
ftrength, and courage; which things ſenſual men expect their wine ſhould
inſpire them with. We cannot be guilty of any excess in our endeavours
after theſe : nay, we ought not to be ſatisfied with a little of the Spirit,
but to be aſpiring after greater meaſures, ſo as to be filled with the Spirit.
Now by this means we ſhall come to understand what the will of the Lord
is ; for the Spirit of God is given as a Spirit of wiſdom and of under-
fanding. And becauſe thoſe who are filled with the Spirit will be car-
ried out in ačts of devotion, and all the proper expreſſions of it, therefore
the apoſtle exhorts,
{...} To fing unto the Lord, v. 19. Drunkards are wont to fing
obſcene and profane ſongs. The heathens, in their Bacchanals, uſed to
fing hymns to Bacchus, whom they called the god of wine. Thus they
expreſs their joy ; but the chriſtian’s joy ſhould expreſs itſelf in ſongs of
praiſe to his God. In theſe they ſhould speak to themselves in their aſ-
femblies and meetings together, for mutual edification. By psalms may
be meant David’s pſalms, or ſuch compoſures as were fitly ſung with mu-
fical inſtruments. By hymns may be meant ſuch others as were confined
to matter of praiſe, as thoſe of Zacharias, Simeon, &c. Spiritual ſongs
may contain a greater variety of matter, doćtrinal, prophetical, hiſtorical,
&c. Obſerve here, [1..] Singing of pſalms and hymns is a goſpel-
ordinance : it is an ordinance of God, and appointed for his glory. [2.]
Though chriſtianity is an enemy to profane mirth, yet it encourages joy
and gladneſs, and the proper expreſſions of theſe in the profeſſors of it.
Qod’s people have reaſon to rejoice, and to ſing for joy. They are to
Jºng and to make melody in their hearts; not only with their voices, but
with inward affection ; and then their doing this will be as delightful and
acceptable to God as muſic is to us ; and it muſt be with a defign to
Pleaſe him, and to promote his glory, that we do this ; and then it will
be done to the Lord.
(4.) Thankſgiving is another duty that the apoſtle exhorts to, v. 20.
e are appointed to fing pſalms, &c. for the expreſſion of our thankful-
neſs to God : but though we are not always finging, we ſhould be always
giving thanks; we ſhould never want a disposition for this duty, as we
never want matter for it. We muſt continue it throughout the whole
courſe of our lives; and we ſhould give thanks for all things; not only
for ſpiritual bleſfings enjoyed, and eternal ones expected; (for what of
the former we have in hand, and for what of the other we have in hope ;)
but for temporal mercies too ; not only for our comforts, but alſo for our
ſanétified affiićtions; not only for what immediately concerns ourſelves,
but for the inſtances of God’s kindneſs and favour to others alſo.
our duty in every thing to give thanks unto God and the Father; to
God as the Father of our Lord Jeſus Chriſt, and our Father in him;
in whoſe name we are to offer up all our prayers, and praiſes, and ſpiri.
tual ſervices, that they may be acceptable to God.
21. Submitting yourſelves one to another in the fear of
God. 22. Wives, ſubmit yourſelves unto your own huſ:
EPHESIANS, V.
It is
The Duties of Huſbands and Wives.
bands, as unto the Lord, 23. For the huſband is the
head of the wife, even as Chriſt is the head of the church :
and he is the Saviour of the body. 24. Therefore, as the
church is ſubjećt unto Chriſt, ſo let the wives be to their
own huſbands in every thing. 25. Huſbands, love your
wives, even as Chriſt alſo loved the church, and gave him.
ſelf for it; 26. That he might ſanétify and cleanſe it with
the waſhing of water by the word; 27. That he might
preſent it to himſelf a glorious church, not having ſpot, or
wrinkle, or any ſuch thing ; but that it ſhould be holy
and without blemiſh. 28. So ought men to love their
wives as their own bodies. He that loveth his wife loveth
himſelf. 29. For no man ever yet hated his own fleſh;
but nouriſheth and cheriſheth it, even as the Lord the
church : 30. For we are members of his body, of his
fleſh, and of his bones. 31. For this cauſe ſhall a man
leave his father and mother, and ſhall be joined unto his
wife, and they two ſhall be one fleſh. 32. This is a great
myſtery : but I ſpeak concerning Chriſt and the church.
33. Nevertheleſs, let every one of you in particular ſo love
his wife even as himſelf; and the wife ſee that ſhe reve-
rence her huſband.
Here the apoſtle begins his exhortation to the diſcharge of relative
duties. As a general foundation for theſe duties, he lays down that rule,
v. 21. There is a mutual submission that chriſtians owe one to another;
condeſcending to bear one another’s burthens : not advancing themſelves
above others, or domineering over one another, and giving laws to one
another. ... St. Paul was an example of this truly chriſtian temper, who
became all things to all men. We muſt be of a yielding and of a ſubmiſ-
five ſpirit, and ready to all the duties of the reſpective places and ſtations
that God has allotted to us in the world. In the fear of God, that is, ſo
far as is conſiſtent with the fear of God; for his ſake and out of con.
ſcience toward him ; and that hereby we may give proof that we truly
fear him. Where there is this mutual condeſcenſion and ſubmiſſion, the
duties of all relations will be the better performed. From v. 22, to the
end, he ſpeaks of the duties of huſbands and wives ; and he ſpeaks of
theſe in a chriſtian manner, ſetting the church as an example of the
wife’s ſubjećtion, and Chriſt as an example of love in huſbands.
1. The duty preſcribed to wives, is, submission to their husbands in the
Lord ; (v. 22.) which submission includes the honouring and the obey-
ing them, and that from a principle of love to them ; they muſt do this
in compliance with God’s authority, who has commanded it, which is
doing it as unto the Lord. Or, it may be underſtood by way of fimili-
tude and likeneſs; that the ſenſe may be, “as, being devoted to God,
you ſubmit yourſelves unto him.” From the former ſenſe we may learn,
that by a conſcientious diſcharge of the duties we owe to our fellow-
creatures, we obey and pleaſe God himſelf ; and from the latter, that
God not only requires and inſiſts on thoſe duties which immediately re-
ſpect himſelf, but ſuch as reſpect our neighbours too. The apoſtle aſ-
ſigns the reaſon of this ſubmiſſion from wives; For the husband is the
head of the wife, v. 23. The metaphor is taken from the head in the
natural body, which, being the ſeat of reaſon, of wiſdom, and of know-
ledge, and the fountain of ſenſe and motion, is more excellent than the
reſt of the body. God has given the man the pre-eminence, and a right
to direét and govern by creation, and in that original law of the relation,
“Thy defire ſhall be to thy huſband, and he ſhall rule over thee.”
Whatever there is of uneaſineſs in that, it is an effect of fin coming into
the world. Generally, too, the man has (what he ought to have) a
ſuperiority in wiſdom and knowledge. He is therefore the head ; even
as Christ is the Head of the church. There is a reſemblance of Chriſt’s
authority over the church, in that ſuperiority and headſhip which God
has appointed to the huſband. The apoſtle adds, and he is the Saviour
of the body. Chriſt’s authority is exerciſed over the church for the
ſaving her from evil, and the ſupplying her with every thing good for
her. In like manner ſhould the huſband be employed for the protećtion
and comfort of his ſpouſe ; and therefore ſhe ſhould the more cheerfully
ubjećt herſelf unto him. So it follows, Therefore as the church is ſubject
unto Christ, (v. 24.) with cheerfulneſs, with fidelity, with humility,
A.D. 61,
Duties of Children and Parents.
EPHESIANS, WI.
“ſo let the wives be to their own huſbands in every thing ;” in every
thing to which their authority juſtly extends itſelf: in every thing law-
ful, and conſiſtent with duty to God.
2. The duty of husbands (on the other hand) is to love their wives,
(v. 25.) for without this they would abuſe their ſuperiority and head-
ſhip ; and wherever this prevails as it ought to do, it will infer the other
duties of the relation ; it being a ſpecial and peculiar affection that is re-
quired in her behalf. The love of Christ to the church is propoſed as
an example of this ; which love of his is a ſincere, a pure, an ardent, and
a constant affection ; and that notwithstanding the imperfeótions and
failures that ſhe is guilty of. The greatneſs of his love to the church
appeared in his giving himself unto the death for it. , Obſerve, As the
church's subjection to Christ is propoſed as an exemplar to wives, ſo the
love of Christ to his church is propoſed as a pattern to huſbands ; and
while ſuch exemplars are offered to both, and ſo much required of each,
neither has reaſon to complain of the divine injunctions. The love which
God requires from the huſband in behalf of his wife, will make an
amends for the ſubjection which he demands from her to her huſband :
and the preſcribed ſubjection of the wife will be an abundant return for
that love of the huſband which God has made her due.
The apoſtle, having mentioned Chriſt’s love to the church, enlarges
upon it ; aſſigning the reaſon why he gave himself for it, That he might
sanctify it in this world, and glorify it in the next, v. 26, 27. “That
he might ſančtify and cleanſe it, with the waſhing of water by the word.”
(v. 26.) that he might endue all his members with a principle of holineſs,
and deliver them from the guilt, the pollution, and the dominion of fin.
The inſtrumental means whereby this is effected, are, the inſtituted ſa- ||
craments, particularly the washing of baptiſm, and the preaching and re-
ception of the goſpel. And that he might preſent it to himself, &c.
v. 27. Dr. Lightfoot thinks the apoſtle alludes here to the Jews' ex-
traordinary curiouſneſs in their waſhings for purification. They were
careful that there ſhould be no wrinkle to keep the fleſh from the water,
and no ſpot or dirt which was not thoroughly waſhed. Others under-
ſtand him as alluding to a garment come new out of the fuller's hand,
É. from ſpots, ſtretched from wrinkles ; the former newly con-
tracted, the latter by long time and cuſtom. That he might preſent it to
himſelf, that he might perfeótly unite to himſelf in the great day, a glo-
rious church, perfect in knowledge and in holineſs, not having spot or
wrinkle, or any ſuch thing, nothing of deformity or defilement remaining,
but being entirely amiable and pleaſing in his eye; holy, and without
blemish, free from the leaſt remains of fin. The church’in general, and
particular believers, will not be without ſpot or wrinkle till they come to
glory. From this and the former verſe together we may take notice,
that the glorifying of the church is intended in the ſanétifying of it :
and that thoſe, and thoſe only, who are ſam&tified now, ſhall be glorified
hereafter. “So ought men to love their wives as their own bodies,”
&c. v. 28. The wife being made one with her huſband, (not in a na-
tural, but in a civil and in a relative ſenſe,) this is an argument why he
ſhould love her with as cordial and as ardent an affection as that with
which he loves himſelf. For no man ever yet hated his own flesh; (v. 29.)
no man in his right ſenſes ever hated himſelf, however deformed, or what-
ever, his imperfections might be ; ſo far from it that he nourishes and
cherishes it : he uſes himſelf with a great deal of care and tenderneſs;
and is induſtrious to ſupply himſelf with every thing convenient or good
for him, with food and clothing, &c. even as the Lord the church ; as
the Lord nouriſhes and cheriſhes the church, which he furniſhes with all
things that he ſees needful or good for her, with whatever ‘conduces to
her everlaſting happineſs and welfare. The apoſtle adds, “ For we are
members of his body, of his fleſh, and of his bones,” v. 30. He aſſigns
this as a reaſon why Chriſt nouriſhes and cheriſhes his church—becauſe
all who belong to it, are members of his body, of his myſtical body. Or,
we are members out of his body; all the grace and glory which the
church has, are from Chriſt; as Eve was taken out of the man. But,
(as one obſerves,) it being the manner of the ſacred writings to expreſs
a complex body by the enumeration of its ſeveral parts ; as the heaven
and earth for the world; evening and morning for the natural day; ſo
here, by body, fleſh, and bones, we are to underſtand himſelf; the mean-
ing of the verſe being, that we are members of Chriſt. For this cauſe,
becauſe they are one, as Chriſt and his church are one, shall a man leave
his father and mother ; the apoſtle refers to the words of Adam, when
Eve was given to him for a meet-help, Gen. 2. 24. We are not to un-
derſtand by them, as though a man's obligation to other relations were
cancelled upon his marriage; but only that this relation is to be preferred
to all others; there being a nearer union between theſe two, than be-
tween any others; that the man muſt rather leave any of thoſe than his
wife. And they two shall be one flesh, that is, by virtue of the matrimo-
nial bond. This is a great mystery, v. 32. Thoſe words of Adam
juſt mentioned by the apoſtle, are ſpoken literally of marriage; but they
have alſo a hidden myſtical ſenſe in them, relating to the union between
Chriſt and his church, of which the conjugal union between Adam and
the mother of us all was a type : though not inſtituted or appointed by
God to fignify this, yet it was a kind of a natural type, as having a ré.
ſemblance to it; Iſpeak concerning Christ and the church. -
After this, the apoſtle concludes this part of his diſcourſe with a brief
ſummary of the duty of huſbands and wives, v. 23. “Nevertheleſs;
though there be ſuch a ſecret, myſtical ſenſe, yet the plain literal ſenſe
concerns you. “Let every one of you in particular ſo love his wife even
as himſelf,” with ſuch a ſincere, peculiar, fingular, and prevailing affec-
tion as that is which he bears to himſelf. “And the wife ſee that ſhe
reverence her huſband.” Reverence conſiſts of love and eſteem, which
produce a care to pleaſe ; and of fear, which awakens a caution leſt juſt
offence be given. That the wife thus reverence her huſband, is the will
of God, and the law of the relation.
CHAP. VI.
In this chapter, I. The apostle proceeds in the exhortation to relative duties,
which he began in the former ; particularly he insists on the duties of
children and parents ; and of ſervants and masters, v. 1...9. II. He
echorts and directs christians how to behave themſelves in the ſpiritual
warfare with the enemies of their ſouls; and to the exerciſe of ſeveral
christian graces, which he propoſes to them as ſo ºnany pieces of ſpiritual
armour, to preſerve and defend them in the conflict, v. 10... 18. III.
We have here the concluſion of the epistle, in which he takes his leave of
them, recommending himſelf to the prayers of the believing Epheſians,
and praying for them, v. 19.24.
1. ^{HILDREN, obey your parents in the Lord : for
this is right, 2. Honour thy father and mother;
(which is the firſt commandment with promiſe;) 3.
That it may be well with thee, and thou mayeſt live long
on the earth. 4. And ye, fathers, provoke not your chil.
dren to wrath; but bring them up in the nurture and ad-
monition of the Lord. 5. Servants, be obedient to them
that are your maſters according to the fleſh, with fear and
trembling, in ſingleneſs of your heart, as unto Chriſt; 6.
Not with eye-ſervice, as men-pleaſers; but as the ſervants
of Chriſt, doing the will of God from the heart; 7. With
good will doing ſervice, as to the Lord, and not to men :
8. Knowing that whatſoever good thing any man doeth,
the ſame ſhall he receive of the Lord, whether he be bond or
free. 9. And, ye maſters, do the ſame things unto them,
forbearing threatening : knowing that your Maſter alſo is
in heaven; neither is there reſpect of perſons with him.
Here we have further dire&tions concerning relative duties, in which
the apoſtle is very particular. -
I. The duty of children to their parents : “Come, ye children,
hearken to me, I will teach you the fear of the Lord.” The great
duty of children, is; to obey their parents, v. 1. Parents being the in-
ſtruments of their being, God and nature having given them an authority
to command, in ſubſerviency to God; and if children will be obedient
to their pious parents, they will be in a fair way to be pious as they are.
That obedience which God demands from their children, in their behalf,
includes an inward reverence, as well as the outward expreſſions and acts.
Obey in the Lord. Some take this as a limitation, and underſtand it
thus, “ as far as is conſiſtent with your duty to God.” We muſt not
diſobey our heavenly Father, in obedience to earthly parents ; for our
obligation to God is prior and ſuperior to all others. I take it rather
as a reaſon ; “Children, obey your parents; for the Lord has com-
manded it ; obey them therefore for the Lord’s ſake, and with an eye
to him.” Or it may be a particular ſpecification of the general duty;
“Obey your parents, eſpecially in thoſe things which relate to the
Lord. Your parents teach you good manners, and therein you muſt obey
A. D. 61.
them. They teach you what is for your health, and in that you muſt
obey them : but the chief things in which you are to do it, are, the
things pertaining to the Lord.” Religious' parents charge their chil-
dren to keep the ways of the Lord, Gen. 18. 19. They command them
to be found in the way of their duty toward God, and to take heed of
thoſe fins that their age is moſt prone to commit; in theſe things eſpe-
cially they muſt ſee that they be obedient. There is a general reaſon
given ; for this is right, there is a natural equity in it, God has enjoined
it, and it highly becomes chriſtians. It is the order of nature, that pa-
rents command, and children obey. Though this may ſeem a hard ſay-
ing, yet it is duty, and it muſt be done by ſuch as would pleaſe God, and
approve themſelves to him. For the proof of this, the apoſtle quotes
the law of the fifth commandment ; which Chriſt was ſo far from de-
figning to abrogate and repeal, that he came to confirm it ; as appears
by his vindicating it, Matth. 15. 4, &c. Honour thy father and mo-
ther ; (v. 2.), which honour implies reverence, obedience, and relief and
maintenance, if theſe be needed. The apoſtle adds, which is the first
commandment with promiſe. Some little difficulty ariſes from this, which
we ſhould not overlook ; becauſe ſome who plead for the lawfulneſs of
images, bring this as a proof that we are not obliged by the second com-
mandment. But there is no manner of force in the argument. The ſe.
cond commandment has not a particular promiſe; but only a general de-
claration or aſſertion, which relates to the whole law of God’s keeping
mercy for thousands. And then by this is not meant the firſt command-
ment of the decalogue that has a promiſe; for there is no other after it
that has, and therefore it would be improper to ſay it is the firſt : but
the meaning may be this, “ This is a prime or chief commandment, and
it has a promiſe; it is the firſt commandment in the ſecond table. The
promiſe is, That it may be well with thee,” &c. v. 3. Obſerve, Whereas
the promiſe in the commandment has reference to the land of Canaan, the
apoſtle hereby ſhews that that and other promiſes, which we have in the
Old Teſtament relating to the land of Canaan, are to be underſtood
more generally. That you may not think that the Jews only, to whom
God gave the land of Canaan, were bound by the fifth commandment, he
here gives it a further ſenſe, That it may be well with thee, &c. Outward
proſperity and long life are bleſfings promiſed to thoſe who keep this com.
mandment. This is the way to have it well with us; and obedient chil-
dren are often rewarded with outward proſperity : not indeed that it is
always ſo; there are inſtances of ſuch children who meet with much af.
flićtion in this life: but ordinarily it is thus rewarded; and where it is
not, it is made up with ſomething better. Obſerve, 1. The goſpel has
its temporal promiſes, as well as ſpiritual ones. 2. Although the autho.
rity of God be ſufficient to engage us in our duty, yet we are allowed to
have reſpect to the promiſed reward: and, 3. Though it contains ſome
temporal advantage, even that may be confidered as a motive and encou-
ragement to our obedience.
II. The duty of parents ; And ye fathers, v. 4. Or, ye parents, 1.
“Do not provoke your children to wrath. Though God has given you
power, you muſt not abuſe that power; remembering that your children
are, in a particular manner, pieces of yourſelves, and therefore ought to
be governed with great tenderneſs and love. Be not impatient with
them ; uſe no unreaſonable ſeverities, and lay no rigid injunétions upon
them. . When you caution them, when you counſel them, when you re-
prove them, do it in ſuch a manner as not to provoke them to wrath. In
all ſuch caſes deal prudently and wiſely with them, endeavouring to con-
vince their judgments, and to work upon their reaſon.” 2. “ Bring
them up well ; in the nurture and admonition of the Lord; in the diſci-
pline of proper and of compaſſionate corre&tion; and in the knowledge
of that duty which God requires of them, and by which they may be-
come better acquainted with him. Give them a good education.” It
is the great duty of parents to be careful in the education of their chil-
dren ; “ Not only bring them up as the brutes do, taking care to provide
for them ; but bring them up in nurture and admonition, in ſuch a man-
ner as is ſuitable to their reaſonable natures.
up as men, in nurture and admonition ; but as christians, in the admont.
tion of the Lord. Let them have a religious education. Inſtrućt them
to fear finning ; and inform them of, and excite them to, the whole of
their duty toward God.”
III. The duty of fervants; that alſo is ſummed up in one word,
which is, obedience. He is largeſt on this article; as knowing there was
the greateſt need of it. Theſe ſervants were generally ſlaves. Civil
fervitude is not inconſiſtent with chriſtian liberty. They may be the
Lord’s freemen, who are ſlaves to men. “ Tour masters according to the
Jºlesh, (v. 5.) who have the command of your bodies, but not of your i
EPHESIANS, WI.
their duty to God.
Nay, not only bring them.
Duties of Servants and Maſters.

ſouls and conſciences: God alone has dominion over theſe.” Now with
reſpect to ſervants, he exhorts, -
1. That they obey with fear and trembling. They are to reverence
thoſe who are over them; fearing to diſpleaſe them, and trembling leſt
they ſhould juſtly incur their anger and indignation.
2. That they be fincere in their obedience; in singleneſs of heart ; not
pretending obedience when they defign diſobedience, but ſerving them
with faithfulneſs.
3. They ſhould have an eye to Jeſus Chriſt, in all the ſervice that they
perform to their maſters ; (v. 5...7.) doing ſervice as to the Lord, and
not to men ; not to men only or principally. When ſervants, in the diſ.
charge of the duty of their places, have an eye to Chriſt, this puts..an
honour upon their obedience, and an acceptableneſs into it. Service
done to their earthly maſters with an eye to him, becomes acceptable
ſervice to him alſo. To have an eye to Chriſt, is to remember that he
ſees them, and is ever preſent with them ; and that his authority obliges
them to a faithful and conſcientious diſcharge of the duties of their
ſtation. - * *
4. They muſt not ſerve their maſters with eye-ſervice; (v. 6.) that is,
only when their maſter’s eye is upon them; but they muſt be as con-
ſcientious in the diſcharge of their duty, when they are abſent and out
of the way ; becauſe then their Maſter in heaven beholds them : and
therefore they muſt not ačt as men-pleaſers ; as though they had no
regard to the pleaſing of God, and approving themſelves to him, if they
can impoſe upon their maſters. , Obſerve, A ſteady regard to the
Lord Jeſus Chriſt will make men faithful and ſincere in every ſtation of
life. *-*.
5. What they do, they muſt do cheerfully ; doing the will of God
from the heart ; ſerving their maſters, as God wills they ſhould, not
grudgingly or by conſtraint, but from a principle of love to them and
their concerns. This is doing it with good-will, (v. 7.) which will make
their ſervice eaſy to themſelves, pleaſing to their maſters, and accept-
able to the Lord Chriſt. There ſhould be good-will to their maſters;
good-will to the families they are in ; and eſpecially a readineſs to do.
Obſerve, Service, performed with conſcience, and
from a regard to God, though it be to unrighteous maſters, will be ac-
counted by Chriſt as ſervice done to himſelf.
6. Let faithful ſervants truſt God for their wages, while they do their
duty in his fear; Knowing that whatſoever good thing, (v. 8.) how poor
and mean ſoever it be, confidered in itſelf, the ſame shall he receive of the
Lord, that is, (by a metonymy) the reward of the ſame. Though his
maſter on earth ſhould negle&t or abuſe him, inſtead of rewarding him,
he ſhall certainly be rewarded by the Lord Chriſt ; whether he be bond
or free, whether he be a poor bond-ſervant, or a freeman or maſter.
Chriſt regards not theſe differences of men at prefert; nor will he in
the great and final judgment. You think, “A prince, or a magiſtrate,
or a miniſter, that does his duty here, will be ſure to receive his reward
in heaven: but what capacity am I, a poor ſervant, in, of recommending
myſelf to the favour of God * Why, God will as certainly reward thee
for the meaneſt drudgery, that is done from a ſenſe of duty, and with an
eye to himſelf. And what can be ſaid more proper, both to engage and
to encourage ſervants to their duty 2
IV. The duty of maſters; “And ye, masters, do the ſame things unto
them ; (v. 9.) ačt after the ſame manner. Be juſt to them, as ye exped:
they ſhould be to you : ſhew the like good-will and concern for them,
and be careful herein to approve yourſelves to God.” Obſerve, Maſters
are under as ſtrićt obligations to diſcharge their duty to their ſervants,
as ſervants are to be obedient and dutiful to them. “ Forbearing threat-
ening ; &livres—moderating threatening, and remitting the evils which
you threaten them with. Remember that your ſervants are made of the
ſame mould with yourſelves, and therefore be not tyrannical and im-
perious over them, knowing that your Master also is in heaven º’’ ſome
copies read, both your and their Maſter. “Tou have a Maſter to obey,
who makes this your duty; and you and they are but fellow-ſervants in
reſpect of Chriſt. You will be as puniſhable by him, for the neglect of
your duty, or for ačting contrary to it, as any others of meaner, condition
in the world. You, are therefore to ſhew favour to others, as ever, you
expect to find favour with him ; and you will never be a match for him,
though you may be too, hard for your ſervants.” Neither is there re-
spect of perſons with him ; a rich, a wealthy, and a dignified maſter, if he
be unjuſt, imperious, and abuſive, is not a jot the nearer being accepted
of God, for his riches, wealth, and honour. He will call, maſters and
ſervants, to an impartial account for their condućt, one to another ; and
will neither ſpare the one, becauſe they are more advanced, nor be ſevere:
The ſpiritual warfare.
toward the other, becauſe they are inferior and mean in the world. If
maſters and ſervants would confider both their relation and obligation to
God, and the account they muſt ſhortly give to him, they would be more
careful of their duty to each other. . &
Thus the apostle concludes his exhortation to relative duties.
10. Finally, my brethren, be ſtrong in the Lord, and in
the power of his might. 11. Put on the whole armour
of God, that ye may be able to ſtand againſt the wiles of |
the devil, 12. For we wreſtle not againſt fleſh and blood,
but againſt principalities, againſt powers, againſt the rulers
of the darkneſs of this world, againſt ſpiritual wickedneſs
in high places. 13. Wherefore take unto you the whole
armour of God, that ye may be able to withſtand in the
evil day, and, having done all, to ſtand. 14. Stand there-
fore, having your loins girt about with truth, and having
on the breaſt-plate of righteouſneſs; 15. And your feet
ſhod with the preparation of the goſpel of peace; 16.
Above all, taking the ſhield of faith, wherewith ye ſhall |
be able to quench all the fiery darts of the wicked. 17.
And take the helmet of ſalvation, and the ſword of the
Spirit, which is the word of God: 18. Praying always
with all prayer and ſupplication in the Spirit, and watch-
Íng thereunto with all perſeverance and ſupplication for all
ſaints; …
Here is a general exhortation to constancy in our christian courſe,
and to courage in our christian warfare. Is not our life a warfare 2 It
is ſo ; for we struggle with the common calamities of human life.
not our religion much more a warfare It is ſo ; for we struggle with
the oppoſition of the powers of darkneſs, and with many enemies who
would keep us from God and heaven. We have enemies to fight againſt,
a Captain to fight for, a banner to fight under, and certain rules of war
by which we are to govern ourſelves. “Finally, my brethren : (v. 10.)
it yet remains that ye apply yourſelves to your work and duty as chriſ-
tian ſoldiers.” Now it is requiſite that a ſoldier have a good heart, and
that he be well armed. If chriſtians be ſoldiers of Jeſus Chriſt,
I. They muſt ſee that they have a good heart for it. This is pre-
feribed here ; Be strong in the Lord, &c. Thoſe who have ſo many
battles to fight, and who, in their way to heaven, muſt diſpnte every
ftep, like a paſs, with dint of ſword, have need of a great deal of cou-
rage. Be strong therefore, ſtrong for ſervice, ſtrong for ſuffering, ſtrong
for fighting. Let a ſoldier be ever ſo well armed without, if he have
not within a good heart, his armour will ſtand him in little ſtead. Note,
Spiritual strength and courage are very neceſſary for our ſpiritual war-
fare.
rather, in his strength. We have no ſufficient strength of our own.
Our natural courage is as perfeót cowardice, and our natural strength as
perfeót weakneſs; but all our ſufficiency is of God. In his strength
we must go forth, and go on. By the ačtings of faith, we must fetch
in grace and help from heaven, to enable us to do that which of ourſelves
we cannot do, in our christian work and warfare. We ſhould stir up
ourſelves to resist temptations in a reliance upon God’s all-ſufficiency,
and the omnipotence of his might.
II. They muſt be well armed; “Put on the whole armour of God;
(v. 11.) make uſe of all the proper defenſitives and weapons for repelling
the temptations and ſtratagems of Satan, get and exerciſe all the chriſ.
tian graces, the whole armour, that no part be naked and expoſed to the
enemy.” Obſerve, They who would approve themſelves to have true
grace, muſt aim at all grace ; the whole armour.
of God, becauſe he both prepares and beſtows it.
of our own, that will be armour of proof in a trying time. Nothing will
ſtand us in ſtead but the armour of God. -
us, but we muſt put it on ; we muſt pray for grace; we muſt uſe the
grace given us, and draw it out into ačt and exerciſe as there is occaſion.
The reaſon affigned, why the chriſtian ſhould be completely armed, is,
that ye may be able to stand against the wiles of the Devil, that ye may be
able to hold out, and to overcome, notwithstanding all his aſſaults, both
efforce agd fraud; all the deceits he puts upon us, all the ſnares he lays
WoL. V. No. 102. - *
| places, or heavenly things;” ſo ſome of the ancients interpret it.
Is.
Be strong in the Lord ; either in his cauſe, and for his ſake; or |
he will flee.
| either our cauſe, or our Leader, or our armour, we give him advantage.
| both offenſive and defenſive. - g
| breaſt-plate; the greaves, or ſoldiers’ ſhoes; the ſhield ; the helmet,
It is called the armour ||
We have no armour ||
| Chriſt, (Iſa. 11. 5.)
This armour is prepared for || * te * * *
| girt with, all chriſtians muſt be girt with. God desires truth, that is, .
| fincerity, in the inward parts.
for us, and all his machinations against us. This the apostle enlarge,
upon here, and shews, . .
1. What our danger is, and what need we have to put on this, whole
| armour; confidering what ſort of enemies we have to deal with—the
|| Devil, and all the powers of darkneſs; For we wrestle not against flesh
| and blood, &c. v. 12. The combat for which we are to be prepared, is ,
| not against ordinary human enemies.; not barely with men compounded
offlesh and blood; nor against our own corrupt natures fingly con-
fidered ; but against the ſeveral ranks of devils, who have a government
which they exerciſe in this world. We have to do, --
(1.) With a ſubtle enemy; an enemy who uſes wiles and stratagems,
as v. 11. He has a thouſand ways of beguiling unstable ſouls : É.
he is called, a serpent for ſubtlety; an old serpent, experienced in the
art and trade of tempting. 2 * -
(2.) He is a powerful enemy ; principalities, and powers, and rulers,
They are numerous, they are vigorous ; and rule in thoſe heathen nations
which are yet in darkneſs. The dark parts of the world are the ſeat
of Satan’s empire. Yea, they are uſurping princes over all men, who
are yet in a state of fin and ignorance. Satan's is a kingdom of dark-
neſs; whereas Christ’s is a kingdom of light. . .
(3.) They are spiritual enemies; spiritual wickedneſs in high places,
or wicked ſpirits, as ſome tranſlate it. The Devil is a ſpirit, a wicked
ſpirit 3 and our danger is the greater from our enemies, becauſe they are
unfeen, and aſſault us ere we are aware of them. The devils are wicked
Spirits, and they chiefly annoy the ſaints with, and provoke them to,
ſpiritual wickedneſs, pride, envy, malice, &c. Theſe enemies are ſaid to
be in high places, or in heavenly places; ſo the word is : taking heaven
(as one ſays) for the whole expansum, or ſpreading out of the air be-
tween the earth and the stars; the air being the place from which the
devils aſſault us. , Or the meaning may be, “ We wrestle about heavenly
Our
enemies strive to prevent our aſcent to heaven, to deprive us of heavenly
bleſfings, and to obstruct our communion with heaven. They aſſault us
in the things that belong to our ſouls, and labour to deface the heavenly
image in our hearts ; and therefore we have need to be upon our guard
against them. We have need of faith in our christian warfare, becauſe
we have ſpiritual enemies to grapple with, as well as of faith in our chris-
tian work, becauſe we have ſpiritual strength to fetch in. Thus you ſee
your danger. . . -
2. What our duty is ; to take and put on the whole armour of God,
and then to stand our ground, and withstand our enemies.
(1.) We must withstand, v. 13. We must not yield to the Devil's
allurements and aſſaults, but oppoſe them. Satan is ſaid to stand up
against us, 1 Chron. 21. 1. If he ſtand up againſt us, we muſt #and
againſt him ; ſet up, and keep up, an intereſt in oppoſition to the Devil.
Satan is the wicked one, and his kingdom is the kingdom of fin: to
ſtand againſt Satan, is to strive against fin. That ye may be able to
withstand in the evil day, in the time of temptation, or of any fore afflic-
t|On. .
(2.) We must stand our ground; And having done all, to stand. We
must reſolve, by God’s grace, not to yield to Satan. Resist him, and
If we give back, he will get ground. If we distrust,
Our preſent bufineſs is, to withstand the aſſaults of the Devil, and to
stand it out ; and then having done all, that is incumbent on the good
ſoldiers of Jeſus Christ, our warfare will be accompliſhed, and we ſhall
be finally vićtorious. -
(3.) We muſt ſtand armed ; and this is here moſt enlarged upon.
Here is a chriſtian in complete armour ; and the armour is divine.
| Armour of God. Armour of light, Rom. 13. 12. Armour of righteouſ:
neſs, 2 Cor. 6.7. The apoſtle ſpecifies the particulars of this armour,
Here is the military girdle or belt ; the
and the ſword. It is obſervable, among them all, there is none for the
back; if we turn our back upon the enemy, we lie expoſed.
[1..] Truth or sincerity is our girdle, v. 14., . It was propheſied of
that “righteouſneſs ſhould be the girdle of his
loins, and faithfulneſs the girdle of his reins.” That which Chriſt was
This is the ſtrength of our ſoins ; and
it girds on all the other pieces of our armour, and therefore is firſt men-
tioned. I know no religion, without fincerity. Some underſtand it of
the doćtrine and the truths of the goſpel : they ſhould cleave to us, as
the girdle does to the loins. Jer, 13. 11. This will restrain from all
5. R.

f
libertiniſm and licentiouſneſs, as a girdle restrains. and keeps in the
body. This is the chriſtian-ſoldier’s belt : ungirt with this, he is un-
blessed. . . . . . . . . . . . . . . . . . . . . "
..[2.J., Righteousness muſt be our breast-plate. The breaſt-plate ſe-
cures the vitals, ſhelters the heart. The righteouſneſs of Chriſt, im:
puted to us, is our breast-plate against the arrows of divine wrath. The
righteouſneſs of Christ, implanted in us, is our breaſt-plate to fortify the
heart againſt the attacks which Satan makes againſt us. The apoſtle ex-
plains this in l-Theff, 5.8. Putting on the breast-plate of faith and love.
Faith and love include. all chriſtian graces: for by faith we are united to |
Chriſt, and by love to our brethren. Theſe will infer a diligent obſervance
of our duty to God; and a righteous deportment toward men, in all the
offices of juſtice, truth, and charity. -
[3.] Resolution muſt be as the greaves to our legs; “And their feet
ſhod with the preparation of the goſpel of peace,” v. 15. Shoes, or
greaves of braſs, or the like, were formerly part of the military armour:
(l Sam. 17. 6.) the uſe of them was to defend their feet againſt the
gall-traps, and ſharp ſticks, which were wont to be laid privily in the
way; to obſtruct the marching of the enemy ; they who fell upon them ||
being unfit to march. The preparation of the gºſpel of peace, fignifies a
prepared and reſolved frame of heart, to adhere to the goſpel, and abide
by it; which will enable us to walk with a ſteady pace in the way of re-
ligion, notwithſtanding the difficulties and dangers that may be in it. It
is ſtyled the goſpel ºf peace, becauſe, it brings all forts of peace ; peace
with God, with. ourſelves, and with one another. . . . .
...It may alſo be meant of that which prepares for the entertainment of
the goſpel; and that is repentance. With this our feet must be ſhod :
for by living a life of repentance, we are armed against temptations to
fin, and the deſigns of our great enemy, , , ,
Dr. Whitby thinks this may be the
may be ready for the combat, be ye ſhod with the goſpel of peace ; en-
deavour after that peaccable and quiet mind which the goſpel calls for. Be
not eaſily provoked, or prone to quarrel; but ſhew all gentleneſs, and
all long-ſuffering to all men; and this will as certainly preſerve you from
many great temptations and perſecutions, as did thoſe ſhoes of braſs the
ſoldiers from thoſe gall-traps,” &c.
[4.] Faith must be our ſhield. Above all, or chiefly taking the shield
of faith, v. 16. This is more neceſſary that any of them. Faith is all |
in all to us in an hour of temptation. The breast-plate ſecures the
vitals; but with the ſhield we turn every way. This is the victory of
the world, even our faith. We are to be fully perſuaded of the truth of
all God’s promiſes and threatenings; ſuch a faith being of great uſe |
Confider faith, as it is the evidence of things not
against temptations.
seen, and the substance of things hoped for ; and it will appear to be of
admirable uſe for this purpoſe. Faith, as receiving Christ, and the be-
nefits of redemption, ſo deriving grace from him, is like a ſhield, a ſort
of univerſal defence. Our enemy the Devil is here called the wicked
one. He is wicked himſelf, and he endeavours to make us wicked. His
temptations are called darts, becauſe of their ſwift and undiſcerned flight,
and the deep wounds that they give to the ſoul; fiery darts, by way of
alluſion to the poiſonous darts which were wont to inflame the parts
which were wounded with them, and therefore were ſo called; as the
ſerpents with poiſonous ſtings are called fiery ſerpents. Violent tempta-
tions, by which the ſoul is ſet on fire of hell, are the darts which Satan
ſhoots at us. Faith is the ſhield, with which we muſt quench theſe fiery
darts; wherein we ſhould receive them, and ſo render them ineffectual,
that they may not hit us, or at leaſt that they may not hurt us. Ob-
ſerve, Faith, ačted upon the word of God, and applying that, acted
upon the grace of Christ, and improving that, quenches the darts of |
temptations. -
...[5.] Salvation muſt be our helmet ; (v. 17.) that is, Hope, which has
ſalvation for its obječt; ſo I Theſſ. 5. 8. The helmet ſecures the
head. A good hope of ſalvation, well founded, and well built, will both
purify the ſoul, and keep it from being defiled by Satan ; and it will
comfort the ſoul, and keep it from being troubled and tormented by
Satan. He would tempt us to deſpair ; but good hope keeps us truſt-
ing in God, and rejoicing in him.
[6.] The word of God is the ſword of the Spirit. The sword is a very --
neceſſary and uſeful part of a ſoldier’s furniture.
very neceſſary, and of great uſe to the chriſtian, in order to his maintain-
ing, and his ſucceeding in, the ſpiritual warfare. It is called the ſword
ficacious and powerful, and sharper than a two-edged ſword. Like
Goliath's ſword, none like that; with this we aſſault the affailants.
EPHESIANS, WI.
; written, Matth. 4.1, 2, &c.
from fin, (Pſ. 119, 11.) and will mortify and kill thoſe luſts and cor-
The Concluſion.
Scripture-arguments are the moſt powerful arguments to repel a temp-
itation with. Chriſt himſelf reſiſted Satan's temptations with, It is
This, being hid in the heart, will preſerve
ruptions that are latent there.
[7.] Prayer muſt buckle on all the other parts of our christian ar.
mour, v. 18. We must join player with all theſe graces, for our de-
fence against theſe ſpiritual enemies ; imploring help and assistance of
| God, as the caſe requires ; and we must pray always. Not as though
; we were to do nothing elſe but pray ; for there are other duties of reli-
gion, and of our reſpective stations in the world, that are to be done in
their place and ſeaſon : but we ſhould keep up constant times of prayer, . . .
and be constant to them. We must pray upon all occaſions, and as
often as our own and others’ neceſſities call us to it. We must always
keep up a diſpoſition to prayer; and ſhould intermix ejaculatory prayers
with other duties, and with common buſineſs. Though ſet and ſolemn.
prayer may ſometimes be unſeaſonable, (as when other duties are to be
| done,) yet pious ejaculations can never be ſo. We must pray with all.
ſecret ; ſocial and ſolitary ; ſolemn and ſudden ; with all the parts of
prayer ; confeſſion of fin, petition for mercy, and thankſgivings for fa-
vours received. We must pray in the Spirit; our ſpin its must be em-
ployed in the duty ; and we must do it by the grace of God’s good
Spirit. We must watch thereunto, endeavouring to keep our hearts in a
praying frame; and take all occaſions, and improve all opportunities,
for the duty; we must watch to all the motions of our own hearts to-
ward the duty. When God ſays, Seek ye my face ; our hearts must
ſenſe of the words: “That 'ye
comply, Pſ. 27.8. . This we must do with all perseverance. We must
Habide by the duty of prayer, whatever change there may be in our out-
ward circumstances ; and we must continue in it as long as we live in
the world. We must perſevere in a particular prayer; not cutting it
and our occaſions call for it. We must likewiſe perſevere in particular
requests, notwithstanding ſome preſent diſcouragements and repulſes.
Jaints; for we are members one of another. Obſerve, None are ſo much
ſaints, and in ſo good a condition in this world, but they need our
prayers; and they ought to have them. •
The apostle paſſes hence to the concluſion of the epistle.
19. And for me, that utterance may be given unto me,
myſtery of the goſpel, 20. For which I am an ambaſſador
in bonds; that therein I may ſpeak boldly, as I ought to
how I do, Tychicus, a beloved brother and faithful mi-
niſter in the Lord, ſhall make known to you all things:
22. Whom I have ſent unto you for the ſame purpoſe,
that ye might know our affairs, and that he might comfort
your hearts. 23. Peace be to the brethren, and love with
in ſincerity. Amen.
Here,
I. He deſires their prayers for him, v. 19. Having mentioned sup:
plications for all saints, he puts himſelf into the number. We muſt pray
for all ſaints; and particularly, for God’s faithful miniſters. “Brethren,
The word of God is
- | myſtery, been concealed.
of the Spirit, becauſe it is of the Spirit’s inditing : and he renders it ef-
pray for us, that the word of the Lord may run and be glorified.” Ob-
• ***.
| ance may be given unto me; that I may be enlarged from my preſent re-
ſtraints, and ſo have liberty to propagate the faith of Chriſt; that I may
have ability to expreſs myſelf in a ſuitable and becoming manner, and
pel which concerns the calling of the Gentiles, which had hitherto, as a
But the whole goſpel was a myſtery, till made
publiſh it.
prayer and supplication ; with all kinds of prayer, public, private, and
ſhort, when our hearts are diſpoſed to enlarge, and there is time for it,
And we must pray with supplication, not for ourſelves only, but for all
that I may open my mouth boldly, to make known the
ſpeak. 21. But that ye alſo may know my affairs, and
faith, from God the Father and the Lord Jeſus Chriſt.
24. Grace be with all them that love our Lord Jeſus Chriſt .
f
that I may open my mouth boldly; that I may deliver the whole counſel
| of God, without any baſe fear, ſhame, or partiality.” “To make known
the myſtery of the goſpel;” ſome underſtand it of that part of the goſ-
known by divine revelation ; and it is the work of Chriſt's ministers to
Obſerve, St. Paul had a great command of language ; they
called him Mercury; becauſe he was the chief speaker; (A&ts 14, 12.)

EPHESIANs, wi.
The Conduñon.
and yet he would have his friends aſk of God the gift of utterance for
him. He was a man of great-courage, and often fignalized himſelf for
it 5 yet he would have them pray that God would give him boldneſs.
He knew as well what to ſay as any man ; yet he defires them to pray
for him, that he may speak as he ought to speak. The argument with
which he enforces his request, is, that for the ſake of the goſpel he was
an ambassador in bonds, v. 20. He was perſecuted and impriſoned for
preaching the goſpel; though, notwithstanding, he continued in the
embaſſy committed to him by Christ ; and persisted in preaching it.
Obſerve, 1. It is no new thing for Christ’s ministers to be in bonds. 2.
It is a hard thing for them to ſpeak boldly, when that is their caſe. And,
lastly, The best and most eminent ministers have need of, and may re-
ceive advantage by, the prayers of good christians; and therefore ſhould
earnestly defire them. Having thus defired their prayers,
II. He recommends Tychicus unto them, v. 21, 22. He ſent him
with this epistle, that he might acquaint them with what other churches
were informed of, that is, how he did, and what he did ; how he was uſed
by the Romans in his bonds ; and how he behaved himſelf in his preſent
circumſtances. It is deſirable to good miniſters, both that their chriſ-
tian friends ſhould know their ſtate, and likewiſe to be acquainted with
the condition of their friends; for by this means they may the better
help each other in their prayers. And that he might comfort their
hearts : by giving ſuch an account of his ſufferings, of the cauſe of them,
and of the temper of his mind, and his behaviour under them, as might
prevent their fainting at his tribulations, and even miniſter matter of
joy' and thankſgiving unto them. He tells them, that Tychicus was “a
beloved brother, and faithful miniſter in the Lord.” He was a ſincere
chriſtian, and ſo a brother in Chriſt : he was a faithful minister in the
work of Chriſt; and he was very dear to St. Paul : which makes his
love to theſe chriſtian Epheſians the more obſervable, in that he ſhould
now part with ſo good and dear a friend for their ſakes, when his com-
pany and converſation muſt have been peculiarly delightful and ſervice-
dº-
E x P O S I T I
practical ſºbgctuations,
2.
y
able to himſelf. But the faithful ſervants of Jeſus Chriſt are wont to
prefer the public good to their own private or perſonal intereſts. -
III. He concludes with his good wiſhes and prayers for them ; and .
not for them only, but for all the brethren, v. 23, 24. His uſual bene-
dićtion was, grace and peace ; here it is, “ Peace be to the brethren, and .
love with faith.” By peace we are to underſtand all manner of peace;
peace with God, peace with conſcience, peace among themſelves: and
all outward proſperity is included in the word; as if he had ſaid, “I
wiſh the continuance and increaſe of all happineſs to you.” And love
with faith. This in part explains what he means in the following verſe
by grace : not only grace in the fountain, or the love and favour of
God; but grace in the ſtreams, the grace of the Spirit flowing from that
divine principle; faith and love including all the reſt. It is the continu-
ance and increaſe of theſe that he defires for them, in whom they were
already begun. It follows, from God the Father, &c. All grace and
bleſfings are derived to the ſaints from God, through the merit and inter;
ceſſion of Jeſus Chriſt our Lord. . . . . . ;
The cloſing benedićtion is more extenſive than the former ; for in this
he prays for all true believers at Epheſus, and every-where elſe. It is
the undoubted charaćter of all the ſaints, that they love our Lord Jeſus
Chriſt. Our love to Chriſt is not acceptable, unleſs it be in fincerity':
indeed there is no ſuch thing as love to Chriſt, whatever men may pre-
tend, where there is not fincerity. The words may be read, “Grace be
with all them who love our lord Jeſus Chriſt in incorruption,” who’
continue conſtant in their love to him, ſo as not to be corrupted out of
it by any baits or ſedućtions whatſoever ; and whoſe love to him is un-
corrupted by any oppoſite luſt, or the love of anything diſpleaſing to
him. Grace, that is, the favour of God, and all good, (ſpiritual and
temporal,) that is, the produćt of it, is and ſhall be with all them who
thus love our Lord Jeſus Chriſt. And it is, or ought to be, the defire
and prayer of every lover of Chriſt, that it may be ſo with all his fellow-
chriſtians. Amen, ſo be it. - -
~ r a A.
-- - * - ----
O N,
* 3
OF THE
EP I s T L E
o F ST. P. A U L .
TO THE - -
PHILIPPIANS.
PH ILIPPI was a chief city of the weſtern part of Macedonia, ºrpºrn rās asp?os ris M2x=}ovias zów's, A&ts 16. 12. It took its name from Philip, -
the famous king of Macedon, who repaired and beautified it j and was afterward made a Roman colony. Near this place were the Camp:
Philipici, remarkable for the famous battles between Julius Cæſar and Pompey the Great; and that between Auguſtus and Antony on one fide,
and Čaſſius and Brutus on the other. But it is moſt remarkable among Chriſtians for this epiſtle, which was written when
Rome, A. D. 62.
St. Paul ſeems to have had a very particular kindneſs for the church at Philippi, tº
he had the care of all the churches, he had, upon that account, a particular jatherly tender care of this.
do any good too, we ſhould look upon ourſelves both encouraged and engaged to ſtudy to do more good to.
dren, and, having begotten them by the goſpel, he was defirous by the ſame goſpel to
I. He was called in an extraordinary manner to preach the goſpel at Philippi, A&ts
a man of Macedonia, and prayed him, saying, Come over into Macedonia,
uſe all means for carrying on the good work which was begun among them,
II. At Philippi he ſuffered hard things; he was ſcourged and put into the stocks ; e e
We muſt never love our friends the leſs for the ill treatment which our
for the hard uſage he met with there.
III. The beginnings of that church were very ſmall; Lydia was converted there, and the jailer,
If good be not done at firſt, it may be done afterward ; and the laſt works may be more abundant.
beginnings. - ... .
TV. It ſeems, by many paſſages in this epiſtle,
Paul.
him, (ch. 4, 18.) and that when no church communicated with him as coucerning
He had reaped of their temporal things, and he made a return in ſpiritual
In —w-
Paul was prisoner at
which he himſelf had been inſtrumental in planting ; and though
Thoſe whom God has employed us to
3. He looked upon them as his chil-
nourish and nurſe them up. • a e - -
16.9. A viſion appeared to Paul in the night; There stood
and help us. He ſaw God going before him, and was encouraged to:
and building upon the foundation which was laid: . .
(A&ts 16. 33.) yet he had not the leſs kindneſs for the place
enemies give us. .*
and a few more : yet that did not diſcourage him.
We muſt not be diſcouraged by ſmall
that this church at Philippi grew into a flourishing church 3 and, particularly was very kind to St.
things. He acknowledges the receipt of a present they had ſeat
giving and receiving ºftdes; (v. 15.) and he gives them a pro-
t “. . : t , , • Jºe *::: * . . . . . . .
phei's, an apostle's reward, in this epiſtle, which is of more value than thouſands ºfgold andfilver. Tº
t
A
CHAP. I.
Jºe begins with the inſcription and benedićtion, v. 1, 2. He gives thanks
jor the ſaints at Philippi, v. 3...6. He ſpeaks of his great affection
... and concern for their ſpiritual welfare, (v. 7, 8.) his prayers for them,
(v. 9... 11.) his care to prevent their offence at his ſufferings, (v. 12.20.)
his readineſs to glorify Christ by life or death; (v. 21...26.) and
then concludes with a double exhortation to ſtrićtneſs and constancy,
v. 27...30. - -
i. TAUL and Timotheus, the ſervants of Jeſus Chriſt,
. to all the ſaints in Chriſt Jeſus who are at Philippi,
with the biſhops and deacons: 2. Grace be unto you,
and peace, from God our Father, and from the Lord Jeſus
Chriſt.
We have here the inſcription and benedićtion. Obſerve,
I. The perſons writing the epiſtle—Paul and Timotheus. Though |
Paul was alone divinely inſpired, he joins Timothy with himſelf, to ex-
preſs his own humility, and put honour upon Timothy. They who are
aged, and ſtrong, and eminent, ſhould pay reſpect to, and ſuppért the re-
putation of, thoſe who are younger, and weaker, and of leſs note. The
servants of Jesus Christ ; not only in the common relation of his disci.
ples, but in the peculiar work of the ministry, the high office of an apostle
and evangelist. Obſerve, The higheſt honour of the greateſt apoſtle, |
and moſt eminent miniſters, is, to be the servants of Jeſus Chriſt ; not
the masters of the churches, but the servants of Chriſt. Obſerve,
II. The perſons to whom it is directed. -
1. To all the ſaints of Christ who were at Philippi. He mentions the
church, before the ministers, becauſe the miniſters are for the church, and
for their edification and benefit; not the churches for the miniſters, and
for their dignity, dominion, and wealth. “ Not for that we have domi-
nion over our faith, but are helpers of your joy,” 2 Cor. 1. 24. They
are not only the ſervants of Christ, but the ſervants of the church for his
ſake. Ourſelves your ſervants for Jeſus' ſake, 2 Cor. 4. 5. -
Obſerve, The chriſtians here are called ſaints; ſet apart for God, or
ſanétified by his Spirit, either by viſible profeſſion or real holineſs. And
they who are not really ſaints on earth, will never be ſaints in heaven. Ob-
ferve, It is direéted to all the ſaints, one as well as another, even the
meaneſt, the pooreſt, and thoſe of the leaſt gifts. Chriſt makes no dif.
ference ; the rich and the poor meet together in him ; and the miniſters
muſt not make a difference in their care and tenderneſs upon theſe ac-
counts. We muſt not “ have the faith of our Lord Jeſus Chriſt with
reſpect of perſons,” James 2, 1. Saints in Christ Jeſus; ſaints are ac-
cepted only by virtue of their being in Chriſt Jeſus, or as they are chriſ: {
tians. Out of Chriſt the beſt ſaints will appear ſinners, and unable to
ſtand before God.
2. It is directed to the ministers, or church-officers; with the bishops
and deacons. The bishops or elders, in the firſt place, whoſe office it
was to teach and rule ; and the deacons, or overſeers of the poor, who
took care of the outward buſineſs of the houſe of God; the place, the
furniture, the maintenance of the miniſters, and proviſion for the poor. }
Theſe were all the offices which were then known in the church, and
which were of divine appointment. The apoſtle, in the dire&ion of his
epiſtle to a chriſtian church, acknowledges but two orders, which he
calls bishops and deacons. And whoſoever ſhall confider, that the ſame
chara&ters and titles, the ſame qualifications, the ſame ačts of office,
and the ſame honour and reſpect, are every-where aſcribed throughout
the New Teſtament to thoſe who are called bishops and preſbyters, (as
Dr. Hammond and other learned men allow,) will find it difficult to
make them a different office or diſtinét order of miniſtry in the ſcripture
times,
III. Here is the apoſtolical benediction ; (v. 2.) “ Grace be unto you,
and peace, from God our Father, and from the Lord Jeſus Chriſt.”
This is the ſame, almoſt word for word, in all the epiſtles; to teach us,
that we muſt not be ſhy of forms, though we are not to be tied down to
them, eſpecially ſuch as are not ſcriptural. The only form in the Old |
Teſtament is that of a benediction, (Numb. 6. 23.26) “On this wife
thee and keep thee: the Lord make his face ſhine upon thee, and be
gracious uato thee : the Lord lift up the light of his countenance upon #
thee, and give thee Peace.” So in the New Teſtament, the good which
A.D.62. .* PHILIPPIANs, I. - Introdućtion,
is wiſhed is ſpiritual good, grace and pedoe; the free favour and good-
will of God; and all the bleſſed fruits and effects of it : and that “from
God our Father, and from the Lord Jeſus Chriſt;” jointly from them
both, though in a different way. Obſerve, 1. No peace without grace.
Inward peace ſprings from a ſenſe of divine favour. 2. No grace and
peace but from God our Father, the Fountain and Original of all bleſſ.
ings; the “Father of lights, from whom cometh down every good and
perfeół gift,” James 1. 17. 3. No grace and peace from God our Fa.
ther, but in and through our Lord Jesus Christ. Chriſt, as Mediator,
is the Channel of conveyance of all ſpiritual bleſtings to tha church, and
direéts the diſpoſal of them to all his members,
3. I thank my God upon every remembrance of you,
4. (Always in every prayer of mine for you all making re-
queſt with joy,) 5. For your fellowſhip in the goſpel,
from the firſt day until now ; 6. Being confident of this
| very thing, that he who hath begun a good work in you
| will perform it until the day of Jeſus Chriſt : -
i The apoſtle proceeds, after the inſcription and benedićtion, to thanks-
| giving for the P. at Philippi. He tells them what it was he thanked
God for, upon their account. Obſerve here, *
I. Paul remembered them : he bore them much in his thoughts; and
though they were out of fight, and he was at a diſtance from them, yet
| they were not out of his mind: or, Upon every mention of you—itri mãap.
rå avetz Śway. As he often thought of them, ſo he often ſpake of
them, and delighted to hear them ſpoken of. The very mention of them.
was grateful to him : it is a pleaſure to hear of the welfare of an abſent
| friend,
II. He remembered them with joy. At Philippi he was evil entreat-
ed; there he was ſcourged and put into the ſtocks, and for the preſent
ſaw little of the fruit of his labour; and yet he remembers Philippi with.
joy. He looked upon his ſufferings for Chriſt as his credit, his comfort,
his crown, and was pleaſed at every mention of the place where he ſuf-
fered. So far was he from being aſhamed of them, or loath to hear of
the ſcene of his ſufferings, that he remembered it with joy.
III. He remembered them in prayer; “Always in every prayer of
mine for you all,” v. 4. The beſt remembrance of our friends, is, to re-
member them at the throne of grace. Paul was much in prayer for his
friends, for all his friends, for theſe particularly. It ſhould ſeem by this
manner of expreſſion, that he mentioned at the throne of grace the ſeveral
churches he was intereſted in, and concerned for, particularly and by
name. He had ſeaſons of prayer for the church at Philippi. God gives
us leave to be thus free with him ; though, for our comfort, he knows.
whom we mean, when we do not name them.
IV. He thanked God upon every joyful remembrance of them. , Ob-
ſerve, Thankſgiving muſt have a part in every prayer ; and whatſoever
is the matter of our rejoicing, ought to be the matter of our thankſ-
giving. What we have the comfort of, God muſt have the glory of.
He thanked God, as well as made requeſts with joy. As holy joy is the
heart and ſoul of thankful praiſe, ſo thankful praiſe is the lip and lan-
guage of holy joy. -
V. As in our prayers, ſo in our thankſgiving, we muſt eye God as,
our God; I thank my God. It encourages us in prayer, and enlarges.
the heart in praiſe, to ſee every mercy coming from the hand of God
as our God. “I thank my God upon every remembrance of you.”
We muſt thank our God for others’ graces and comforts, and gifts and
uſefulneſs, as we receive the benefit of them, and God receives glory by:
them. *
But what is the matter of this thankſgiving 2. *
1. He gives thanks to God for the comfort he had in them.; (v. 5.)
for “ your fellowſhip in the goſpel, from the firſt day until now.” Ob-
ſerve, Goſpel-fellowſhip is a good fellowſhip ; and the meaneſt chriſtians.
have fellowſhip in the goſpel with the greateſt apoſtles ; for the goſpel
ſalvation is a common ſalvation ; (Jude 3.) and they obtain like precious.
|faith with them, 2 Pet. 1. 1. They who fincerely receive and embrace
the goſpel, have fellowſhip in it from the very firſt day: a new-born.
chriſtian, if he is true-born, is intereſted in all the promiſes and privileges
|*
| of the goſpel from the firſt day of his becoming ſuch. Unlil now. Ob-
ye ſhall bleſs the children of Iſrael, ſaying unto them, The Lord bleſs |
ſerve, It is a great comfort to miniſters, when they who begin. well, hold.
| on and perſevere.
Some, by their fellowship in the gospel, underſtand their liberality to-
ward propagating of the goſpel, and tranſlate koiyavia, not communion,
A. D. 62.
The Apoſtle's Affection and Hope,
PHILIPPIANs, I.
account of other churches, it rather ſeems to be taken more generally,
for the fellowſhip which they had, in faith and hope and holy love, with
all good chriſtians; a fellowſhip in goſpel promiſes, ordinances, 'privileges,
and hopes ; and this from the first day until now.
2. For the confidence he had concerning them; (v. 6.) Being con-
Jident of this very thing, &c.
the great comfort of chriſtians, and we may fetch matter of praiſe from
our hopes as well as from our joys ; we muſt give thanks not only for.
what we have the preſent poſſeſſion and evidence of, but for what we
have the future proſpect of. Paul ſpeaks with much confidence con-
cerning the good eſtate of others, hoping well concerning them in the.
judgment of charity, and being confident in the judgment of faith, that
if they were fincere they ſhould be happy. “That he who hath begun
a good work in you, will perform it unto the day of Jeſus Chriſt.” A.
good work among you—#y up.iv, ſo it may be read : underſtand it in the
general, of the planting of the church among them. He who hath
planted chriſtianity in the world, will preſerve it as long as the world
ſtands. Chriſt will have a church till the myſtery of God ſhall be finiſh-
ed, and the mystical body completed. The church is “built upon a
rock, and the gates of hell ſhall not prevail againſt it.” But it is rather
to be applied to particular perſons, and then it ſpeaks of the certain ac-
compliſhment of the work of grace wherever it is begun. -
; Obſerve here, (1.) The work of grace is a good work, a bleſſed work;
for it makes us good, and is an earneſt of good to us. It makes us like
God, and fits us for the enjoyment of God. That may well be called a
ood work, which does us the greateſt good. -
(2.) Wherever this good work is begun, it is of God’s beginning ;
He has begun a good work in you. We could not begin it ourſelves, for
we are by nature dead ' ' trespasses and sins ; and what can dead men do
toward raiſing themſelves to life ; or how can they begin to act, till
they are enlivened in the ſame reſpect in which they are ſaid to be
dead 2 It is God who quickens them who are thus dead, Eph. 2. I. Col.
2. 13. r - • -
. (3.) The work of grace is but begun in this life; it is not finiſhed
here; as long as we are in this imperfeót ſtate, there is ſtill ſomething
more to be done. - -
(4.) If the ſame God who begins the good work, did not undertake
the carrying on and finiſhing it, it would lie for ever unfiniſhed. He
muſt perform it, who began it. - te
. (5.) We may be confident, or well perſuaded, that God not only will
not forſake, but that he will finiſh and crown, the work of his own hands.
For, as for God, his work is perfect. - . .
(6.) The work of grace will never be perfected till the day of Jeſus
Chriſt, the day of his appearance : when he ſhall come to judge the
/workd, and finiſh his mediation, then this work will be complete, and the
top-ſtone will be brought forth with shouting. We have the ſame ex-
preſſion, v. 10.
7. Even as it is meet for me to think this of you all,
becauſe I have you in my heart ; inaſmuch as both in
my bonds, and in the defence and confirmation of the
goſpel, ye all are partakers of my grace... 8. For God is
my record, how greatly I long after you all in the bowels of
Jeſus Chriſt. -
The apoſtle expreſſes the ardent affection he had for them, and his con-
cern for their ſpiritual welfare; (v. 7.) I have you in my heart. He
loved them as his own ſoul, and they lay near his heart. He thought
much of them, and was in care about them. Obſerve,
1. Why he had them in his heart ; “Inaſmuch as both in my bonds,
aad in the defence and confirmation of the goſpel, ye all are partakers
of my grace;” they had received benefit by him and by his miniſtry;
they were partakers of that grace of God, which by him, and through
his hands, was communicated to them. This makes people dear to their
miniſters—their receiving benefit by their miniſtry. Or, “..?'e are par-
takers of my grace, ye have joined with me in doing and ſuffering.” They
were partakers of his afflićtion by ſympathy and concern, and readineſs
to affiſt him. This he calls being partakers of his grace : for they who
ſuffer with the ſaints, are, and ſhall be, comforted with them ; and they
ſhall ſhare in the reward, who bear their part of the burthen. He loved
them becauſe they adhered to him in his bonds, and in the diſence and
confºrmation of the goſpel : they were as ready to appear in their places,
Vol. V. No. 102. º
but communication, But comparing it with Paul's thankſgiving on the
Obſerve, . The confidence of chriſtians is |
himſelf to ſo vaſt an expenſe to compaſs it.
and according to their capacity; for the defence of the goſpel, as the
apoſtle was in his ; and therefore he had them in his heart. Fellow-ſuſ.
ferers ſhould be dear one to another; they who have ventured and ſuf-
fered in the ſame good cauſe of God and religion; ſhould for that reaſon.
*
| love one another dearly : or, becauſe you have me at heart—3.2 +3 ºxsw,
us iv. rā Kapºiz ſuffs. They diſtinguiſhed their reſpect to him, by adhering
firmly to the doćtrine he preached, and readily ſuffering for it along with
him. The trueſt mark of reſpect towards our miniſters, is, receiving and
abiding by the doćtrine they preach. . . . . . . . . . . . .
2. The evidence of it; “It is meet for me to think this. of you all,
becauſe I have"you in my heart.” By this it appeared that he had them.
in his heart, becauſe he had a good opinion of them, and good hopesºon.
cerning them. Obſerve, It is very proper to think the beſt of others
people, and as well as we can of them ; to ſuppoſe as well of them as the
matter will admit in all caſes. . . . . . . . .
3. An appeal to God concerning the truth of this; (v. 8,);". For
God is my record, how greatly. I long after you all in the bowels of
f
Jeſus Chriſt.:” having them in his heart, he longed after them ; either.
he longed to ſee them, longed to hear from them, or he longed for their:
ſpiritual welfare, and their increaſe and improvement in knowledge and
grace. He had joy in them, (v. 4.) becauſe of the good he ſaw and
heard of among them : yet ſtill he longed after them, to hear of more of
it among them ; and he longed after them all ; not only thoſe among
them who were witty and wealthy, but even the meaneſt and pooreſt;
and he longed greatly after them, or with ſtrong affection and great good-
will; and this in the bowels of Jeſus. Christ, with that, tender concern
which Chriſt himſelf has, and has ſhewn to precious ſouls. Paul was
herein a follower of Christ, and all good miniſters ſhould aim to be ſo.
O the bowels of compaſſion which are in Jeſus Chriſt to poor ſouls . It
was in compaſſion to them that he undertook their ſalvation, and put
Now, in conformity to the
example of Chriſt, Paul had a compaſſion for them, and longed after
them all in the bowels of Jesus Christ. Shall not we pity and love thoſe
ſouls whom Chriſt had ſuch a love and pity for 2 For this he appeals to
God; God is my record. It was an inward diſpoſition of mind that he
expreſſed toward them, which God only was Witneſs to the ſincerity of,
and therefore to him he appeals. “Whether you know it or not, or are
ſenſible of it, God, who knows the heart, knows it.”
9. And this I pray, that your love may abound yet
more and more in knowledge and in all judgment; 10.
That ye may approve things that are excellent; that ye
may be ſincere, and without offence, till the day of
Chriſt; 11. Being filled with the fruits of righteouſneſs,
which are by Jeſus Chriſt, unto the glory and praiſe of
God. -
Theſe verſes contain the prayers he put up for them. Paul often lets
his friends know what it was he begged of God for them, that they
might know what to beg for themſelves, and be direéted in their own
prayers; and that they might be encouraged to hope they ſhould receive
from God the quickening, ſtrengthening, eſtabliſhing, comforting graces
which ſo powerful an interceſſor as Paul was, aſked of God for them. .
It is an encouragement to us, to know that we are prayed for by out.'
friends, who, we have reaſon to think, have an intereſt at the throne of '
grace. It was intended likewiſe for their dire&tion in their walk, and
that they might labour to anſwer his prayers for them ; for by that it
would appear that God had anſwered them. Paul, in praying thus for
them, expected good concerning them. It is an inducement to us to do i
our duty, that we may not diſappoint the expectations of praying friends
and miniſters. He prays, - e . . .
1. That they might be a loving people, and that good affections might
abound among them; “That your love might abound yet more and
more.” He means it of their love to God, and one another, and all men.
Love is the fulfilling both of the law and of the goſpel. Obſerve, They
who abound much in any grace, have ſtill need to abound more and
more ; becauſe there is ſtill ſomething wanting in it, and we are imperféčt
in our beſt attainments. - * . • *
2. That they might be a knowing, judicious people; that love might
abound in knowledge, and in all judgment. It is not a blind love that
will recommend us to God, but a love grounded upon knowledge and
judgment. We muſt love God, becauſe of his infinite excellence and
5 S -
A.D. 62. * *
lovelineſs; and love eur brethren, becauſe of what we ſee of the image
of God upon them. Strong paſſions, without knowledge and a ſettled
judgment, will not make us complete in the will of God, and ſometimes
do more hurt than good. The Jews had a zeal of God, but not accord-
ing to knowledge, and were tranſported by it to violence and rage, Rom.
10. 2. John 16. 2. - $.
3. That they might be a diſcerning people. This would be the effect
of their knowledge and judgment; “That ye may approve the things
which are excellent;” (v. 10.) or, as it is in the margin, Try the things
which differ; ºis ré 30xipºğly tººs ra. 320ipov'ro. 3 that we may approve the
things which are excellent upon the trial of them, and diſcern their dif-
ference from other things. Obſerve, The truths and laws of Chriſt are
excellent things; and it is neceſſary that we every one approve of them,
and eſteem them ſuch. We only need to try them, to approve of them,
and they will eaſily recommend themſelves to any ſearching and diſcern-
t
ing mind. ' *_ "
4. That they might be an honeſt, upright-hearted people; That ye
may be ſincere. Sincerity is our goſpel-perfeótion, that in which we
ſhôuld have our converſation'in' the 'w8rld, and which is the glory of all
dur graces. When the eye is single, when we are inward with God in
what we do, are really what we appear to be, and mean honeſtly; then
we are ſincere. . . . . . ºn . . . . .
5. That they might be an inofferifive people; that ye may be without
offence until the day of Christ : not apt to take offence ; and very careful
not to give offence to God or their brethren ; to live in all good con-
science before God, (A&ts 23.1.). and to “exerciſe 'ourſelves to have al-
ways a conſcience void of offence toward God and toward men,” Aćts
24. 16. And we muſt continue to the end ºft, that we may be
preſented ſo at the day of Christ. He will preſeñf the church without
#. or wrinkles, (Eph. 5, 27.) and preſent believers faultleſs before
he preſence of his glory, with exceeding joy,” Jude'24.
6. That they might be a fruitful, uſeful people; (v. 11.) “Being
filled with the fruits of righteouſneſs,” '8:c." "From God is our fruit
found, and therefore from him it muſt be aſked. The fruits of righte.
ousness are the evidences and effects of our ſanétification; the duties of
holineſs ſpringing from a renewed heart, the root of the matter in us;
being filled with them. Obſerve, They who do much good, ſhould ſtill
endeavour to do more. The fruits of righteouſneſs, brought forth for
the glory of God and edification of his church, ſhould really fill us, and
wholly take us up. Fear not being emptied by bringing forth the fruits
of righteouſneſs, for you will be filled with them.
Jeſus Christ, by his ſtrength and grace, for without him we can do no-
thing. He is the Root of the good olive, from which it derives its fat-
neſs. We are “ſtrong in the grace which is in Chriſt Jeſus,” (2 Tim.
2. 1.) and strengthened with might by his Spirit ; (Eph. 3. 16.) and
they are unto the glory and praiſe of God. We muſt not aim at our own
glory in our fruitfulneſs, but at the “praiſe and glory of God; that
God may be glorified in all things;” (1 Pet. 4, 11.) and “whatſoever
we do, we muſt do all to the glory of God,” I Cor. 10. 31. It is much
for the honour of God, when chriſtians not only are good, but do good,
and abound in good works. -
12. But I would ye ſhould underſtand, brethren, that
the things which happened unto me have fallen out rather
unto the furtherance of the goſpel; 13. So that my bonds
in Chriſt are manifeſt in all the palace, and in all other
places; , 14. And many of the brethren in the Lord, wax-
ing confident by my bonds, are much more bold to ſpeak
the word without fear. 15. Some indeed preach Chriſt
even of envy and ſtrife; and ſome alſo of good-will. 16.
The one preach Chriſt of contention, not ſincerely, ſup-
poſing to add afflićtion to my bonds : 17. But the other
of love, knowing that I am ſent for the defence of the goſ.
pel. 18. What then : Notwithſtanding, every way, whe-
ther in pretence, or in truth, Chriſt is preached; and I
therein do rejoice, yea, and will rejoice. 19. For I know
that this ſhall turn to my ſalvation through your prayer,
f
ing to my earneſt expećtation and my hope, that in no-
thing I ſhall be aſhamed, but that with all boldneſs, as al-
PHILIPPIANS, I.
Theſe fruits are by
The Apoſtle's Succeſs and Joy.
ways, ſo now alſo Chriſt ſhall be magnified in my body,
whether it be by life, or by death.
We ſee here the care the apoſtle takes to prevent their being offended
at his ſufferings. He was now a priſoner at Rome; this might be a
ſtumbling-block to thoſe who had received the goſpel by his miniſtry.
They might be tempted to think, If this doćtrine was indeed of God,
God would not ſuffer one who was ſo active and inſtrumental in preach-
ing and propagating it, to be thrown by as a deſpiſed broken veſſel.
They might be ſhy of owning this doćtrine, left they ſhould be involved
in the ſame trouble themſelves. Now, to take off the offence of the croſs,
he expounds this dark and hard chapter of his ſufferings, and makes it
very eaſy, intelligible, and reconcileable to the wiſdom and goodneſs of
God who employed him.
I. He ſuffered by the ſworn enemies of the goſpel, who laid him in
| priſon, and aimed at taking away his life; but they ſhould not be ſtum-
bled at this, for good was brought out of it, and it tended to the fur-
therance of the goſpel; (v. 12.) “The things which happened unto
me, have fallen out rather unto the furtherance of the goſpel.” A
ſtrange chymiſtry of Providence this, to extraćt ſo great a good out of
ſo great an evil, as the enlargement of the goſpel by the confinement
of the apoſtle. “I ſuffer trouble as an evil-dogr, even unto the bonds;
but the word of God is not bound, 2 Tim. 2.9. They cannot impriſon
the word of God; that has its free courſe, though I am confined.” But
how was this 2 . -*-ºr 4
1. It alarmed thoſe who were without ; (v. 13.) “My bonds in Christ,
or for Chriſt, are manifest in all the palace, and in all other places. The
emperor, the courtiers, the magiſtrates, are convinced that I do not ſuffer
as an evil-doer, but as an honeſt man, with a good conſcience. They
know that I ſuffer for Chriſt, and not for any "ckedneſs.” Obſerve,
(1.) Paul’s sufferings made him known at court, where perhaps he would
never have otherwiſe been known ; and might lead ſome of them to in-
quire after the goſpel for which he ſuffered, which they might otherwiſe
have never heard of. (2.) When his bonds were manifeſt in the palace,
they were manifeſt in all other places. “The ſentiments of the court
have a great influence on the ſentiments of all people—Regis ad exem-
plum totus componitur orbis.” - -
2. It emboldened them who were within. As his enemies were
ſtartled at them, ſo his friends were heartened by them. “ Upright men.
ſhall be aſtoniſhed at this, and the innocent ſhall.stir up himſelf against
the hypocrite. The righteous alſo ſhall hold on his way, and he who
hath clean hands ſhall be stronger and stronger,” Job 17, 8, 9. So it
was here; (v. 14.) “Many of the brethren in the Lord waxing confi-
dent by my bonds.” The expectation of trouble for their religion, in
general, perhaps diſheartened and diſcouraged them ; but when they ſaw
Paul impriſoned for Christ, they were ſo far from being deterred from
preaching Christ, and praiſing his name, that it made them the more
bold; for they could gladly ſuffer in Paul’s company. If they ſhould
be hurried from the pulpit to the priſon, they could be reconciled to it,
becauſe they would be there in ſuch good company. Befides, the com-
fort which Paul had in his ſufferings, his extraordinary conſolations re-
ceived from Christ in a ſuffering state, greatly encouraged them. They
ſaw that they who ſerved Christ, ſerved a good Master, who could both
bear them up and bear them out, in their ſufferings for him. Wawing
confident by my bonds. Hero,03ras. They were more fully ſatisfied and
perſuaded by what they ſaw. Obſerve the power of divine grace; that
which was intended by the enemy to diſcourage the preachers of the goſ-
pel, was over-ruled for their encouragement. And “are much more
bold to ſpeak the word without fear t” they ſee the worſt of it, and
therefore are not afraid to venture. Their confidence gave them courage,
and their courage preſerved them from the power of fear.
II. Paul ſuffered from falſe friends as well as from enemies ; (v. 15,
16.) “Some preach Chriſt even of envy and ſtrife. The one preach.
Chriſt of contention, not ſincerely.” Now this would be a ſtumbling-
block and diſcouragement to ſome, that there were thoſe who envied
Paul’s reputation in the churches, and the intereſt he had among the
chriſtians ; and endeavoured to ſupplant and undermine him. They were
ſecretly pleaſed when he was laid up in priſon, that they might have the
better opportunity to ſteal away the people’s affections ; and they laid
| themſelves out the more in preaching, that they might gain to thern ſelves
• ? ºr of £ha Sršºt ºf T * •: 2, ...,]" || the reputation they envied him ; Supposing to add ºffliction to my bonds."
and the fupply of the Spirit of Jeſus Chriſt, 20. Accord- | they thought hereby to grieve his ſpirit, and make him afraid of loſing
| his intereſt; uneaſy under his confinement, and impatient for releaſe.
ſ It is ſad that there ſhould be men who profeſs the goſpel, eſpecially who
A. D. 62.
The Apoſtle's generous Exultation.
PHILIPPIANS, I,
preach it, who are governed by ſuch principles as theſe ; who ſhould
preach Chriſt in ſpite to Paul, and to increaſe the afflićtion of his bonds.
Let us not think it ſtrange, if in theſe later and more degenerete ages of
thºthurch there ſhould be any ſuch.
However, there were others who were animated by Paul's ſuffering to
preach Chriſt the more vigorouſly; Some alſo of good-will, and of love:
from fincere affection to the goſpel, that the work might not ſtand, while
the workman was laid up. * Knowing that I am ſet for the defence of
the goſpel.” They knew that he was appointed to ſupport and propa-
gate the goſpel in the world, againſt all the violence and oppoſition of
its enemies; and were afraid leſt the goſpel ſhould ſuffer by his confine-
ment. . This made them the more bold to preach the word, and supply
his lack of ſervice to the church.
It is very affecting to ſee how eaſy the people was in the midſt of all;
(v. 18.) “Notwithſtanding every way, whether in pretence or in truth,
Chriſt is preached ; and I therein do rejoice, yea, and I will rejoice.”
Note, The preaching of Chriſt is the joy of all who wiſh well to his
kingdom among men. Since it may tend to the good of many, we
ought to rejoice in it, though it is done in pretence, and not in reality.
It is God’s prerogative to judge of the principles men act upon ; this is
out of our line, Paul was ſo far from envying thoſe who had liberty to
preach the goſpel while he was under confinement, that he rejoiced in
the preaching of it, even by thoſe who do it in pretence, and not in
truth. How much more then ſhould we rejoice in the preaching of the
goſpel, by them who do it in truth, yea though it ſhould be with much
weakneſs and ſome miſtake I -
Two things made the apoſtle rejoice in the preaching the goſpel.
1. Becauſe it tended to the ſalvation of the ſouls of men; (v. 19.)
“I know that this ſhall turn to my ſalvation.” Obſerve, God can |
bring good out of evil; and what does not turn to the ſalvation of the
miniſters, may yet, by the grace of God, be made to turn to the ſalva-
tion of the people. What reward can they expect, who preach Chriſt
out of strife and envy and contention, and to add afflićtion to a faithful
miniſter’s bonds; who preach in pretence, and not in truth 2 And yet
even this may turn to the ſalvation of others; and Paul’s rejoicing in it
turned to his ſalvation too.
salvation—to be able to rejoice that Chriſt is preached, though it be to
the diminution of us and our reputation. This noble ſpirit appeared in
John the Baptiſt, at the firſt public preaching of Chriſt ; “This my joy
therefore is fulfilled. He must increase, but I must decrease, John 3.29,
30. Let him ſhine, though I am obſcured ; and his glory be exalted,
though upon my ruins.” Others underſtand this expreſſion of the malice |
of his enemies being defeated, and contributing toward his deliverance
Spirit of Chriſt.” Note, Whatever turns to our ſalvation, is by the
ſupply or the aids and aſſiſtance of the Spirit of Chriſt; and prayer is
the appointed means of fetching in that ſupply. The prayers of the
people may bring a ſupply of the Spirit to their miniſters, to enable
them in ſuffering, as well as preaching the goſpel. t
2. Becauſe it would turn to the glory of Chriſt ; (v. 20.) where he
takes occaſion to mention his own entire devotedneſs to the ſervice and
honour of Chriſt. “According to my earneſt expectation and hope,
that in nothing I ſhall be aſhamed,” &c. Here obſerve, -
(1.) The great defire of every true chriſtian is, that Chriſt may be
magnified and glorified; that his name may be great, and his kingdom
©07%62, -
• * (2.) They who truly defire that Chriſt may be magnified, defire that,
he may be magnified in their body. They preſent their bodies a living ſå-
crifice, ſº. 12. 1.) and “ yield their members as inſtruments of righ-
teouſneſs unto God,” Rom. 6, 13. They are willing to ſerve his defigns,
and be inſtrumental to his glory, with every member of their body, as
well as faculty of their ſoul. - -
(3.) It is much for the glory of Chriſt, that we ſhould ſerve him
boldly, and not be aſhamed of him : with freedom and liberty of mind,
and without diſcouragement. “That in nothing I ſhall be aſhamed, but
that with all boldneſs Chriſt may be magnified.” The boldneſs of chriſ-
tians is the honour of Chriſt. .
(4.) They who make Chriſt’s glory their defire and defign, may
make it their expectation and hope. If it be truly aimed 'at, it ſhall cer-
tainly be attained. If in fiocerity we pray, Father, glorify thy name,
we may be fure of the ſame anſwer to that prayer which Chriſt had ;
“I have glorified it, and I will glorify it again,” John 12. 28.
(5.) They who deſire Chriſt may be magnified in their bodies have
a holy indifference whether it be by life or by death. . They refer it to
This is one of the things which accompany |
e || labour—zzprés Épys—operae pretium.
from his confinement ; “through your prayers, and the ſupply of the
him, which way he will make them ſerviceable to his glory, whether by
'their labour or ſuffering; by their diligence or patience; by their living
to his honour in working for him, or dying to his honour in ſuffering
for him.
--
21. For to me to live is Chriſt, and to die is gain. 22.
But if I live in the fleſh, this is the fruit of my labour:
yet what I ſhall chooſe I wot not. 23. For I am in a ſtrait
betwixt two, having a deſire to depart, and to be with
Chriſt; which is far better; 24. Nevertheleſs to abide in
the fleſh is more needful for you. . 25. And having this
confidence, I know that I ſhall abide and continue with
you all for your furtherance and joy of faith; 26. That
your rejoicing may be more abundant in Jeſus Chriſt for
II].62 by my coming to you, again. . . . ; º -
We have here an account of the life and death of bleſſed Paul; his
life was Chriſt, and his death was gain. Obſerve, 1. It is the undoubted
charaćter of every good chriſtian, that to him to live is Chriſt. The
glory of Chriſt ought to be the end of our life, the grace of Chriſt the
principle of our life, and the word of, Chriſt the rule of it. The chriſ.
tian life is derived from Chriſt, and ićted to him. He is the Princi-
ple, Rule, and End, of it. 2. All thoſe to whom, to live is Chriſt, to
them to die will he gain; it is great gain, a preſent gain, everlaſting
gain. Death is a greaf loſ, to a gårnal worldly man; for he loſes all his
comforts and all his hopes : but to a good, chriſtian it is gain, for it is
the end of all his weakneſs and miſery, and the perfeótion of his com-
forts, and accompliſhment of his hopes : it delivers him from all the evils
of life, and brings him, to thg, poſſeſſion of the chiefeſt good. Or, To
me to die is gain, that is, “to the goſpel as well as to myſelf, which
will receive a further confirmation by the ſeal of my blood, as it had ber .
fore by the labours of my life.” So Chriſt would be magnified by his
death, v. 20. Some read, the whole expreſſion thus ; To me, living and
dying, Christ is gain ; “I defire no more, neither while I live nor when
I die, but to win Chriſt and be found in him.” .
It might be thought, if death was gain to him, he would be weary of
life, and impatient for death. No, ſays he, (v. 22.) “If I live in the
fleſh, this is the fruit of my labour,” that is, Chriſt is. He reckoned his
labour well beſtowed, if he could be inſtrumental to advance the honour
and intereſt of the kingdom of Chriſt in the world. It is the fruit ºf my
It is worth while for a good chriſ-
tian and a good miniſter to live in the world, as long as he can glorify
God and do good to his church. “Yet what I ſhall chooſe I wot not ;
for I am in a ſtrait betwixt two.” It was a bleſſed ſtrait which Paul
was in, not between two evil things, but between two good things.
David was in a ſtrait by three judgments—ſword, famine, and peſti-
lence : Paul was in a strait between two bleſfings—living to Christ, and
being with him. Here we have him reaſoning with himſelf upon the
matter. • , t -
I, His inclination was for death. See the power of faith and of di-
vine grace; it can reconcile the mind to death, and make us willing to
die, though death is the destruction of our preſent nature; and the
greatest natural evil. We have naturally an averſion to death, but he
had an inclination to it; (v. 23.) “ having a deſire to depart, and to be
with Christ.” Obſerve, 1. It is being with Christ, which makes a de-
parture defirable to a good man. It is not ſimple dying, or putting off
the body; it is not of itſelf and for its own ſake a deſirable thing : but
it may be neceſſarily conneéted with ſomething elſe, which may make it
truly ſo. If I cannot be with Chriſt without departing, I ſhall reckon
it defirable on that account to depart. Obſerve, 2. As ſoon as ever the
ſoul departs, it is immediately with Chriſt. “This day ſhalt thou be
with me in paradiſe,” Luke 23, 43. “Abſent from the body, and pre-
fent with the Lord,” (2 Cor. 5, 8.) without any interval betwegn.
Which is jar better, wrox^& 'yºp pºoy xpsiazov—very much eaceeding, Gr
vastly preferable. They who know the value of Chriſt and heaven, will
readily acknowledge it far better to be in heaven than to be in this world,
to be with Chriſt than to be with any creature; for in this world we
are compaſſed about with fin, born to trouble, born again to it; but if
we come to be with Chriſt, farewell fin and temptation, farewell ſorrow
and death, for ever. . . - -
II. His judgment was rather to live a while longer in this world, for
the ſervice of the church; (v. 24.) “Nevertheleſs to abide in the fleſh
w
A.D.,62.
is more needful for you.” It is needful for the church to have miniſ.
ters ; and faithful miniſters can ill be ſpared, when the harveſ? is plente-
oils and the labourers few. Obſerve, They who have moſt reaſon to de-
fire to depart, ſhould be willing to continue in the world as long as God
has any work for them to do. Paul’s ſtrait was not between living in
this world and living in heaven ; between theſe two there is no compari-
ſon : but his ſtrait was between ſerving Chriſt in this world and enjoying
him in another. Still it was Chriſt that his heart was upon : though,
to advance the intereſt of Chriſt and his church, he choſe rather to tarry
here, where he met with oppoſitions and difficulties, and to deny himſelf
for a while the ſatisfaction of his reward. •
“And having this confidence, I know that I ſhall abides and continue
with you all for your furtherance and joy of faith,” v. 25. Obſerve
here, 1. What a great confidence Paul had in the Divine Providence,
that it would order all for the beſt to him. “ Having this confidence,
that it will be needful for you that I ſhould abide in the fleſh, I know
that I ſhall abide.” 2. Whatſoever is beſt for the church, we may be
ſure God will do. If we know what is needful for building up the body
of Chrift, we may certainly know what will be ; for he will take care of
its intereſts, and do what is beſt, all things confidered, in every condition
it is in. 3. Obſerve what miniſters are continued for ; for our furtherance
and joy of faith, our further advancement in holineſs and comfort. 4. What
promotes our faith and joy of faith, is very much for our furtherance in
the way to heaven. The more faith, the more joy, and the more faith
and joy, the more we are furthered in our chriſtian courſe. 5. There is
need of a ſettled miniſtry, not only for the convićtion and converſion of
finners, but for the edification of ſaints, and their furtherance in ſpiritual
attainments. - i *
“That your rejoicing may be more abundant in Jeſus Chriſt for me,
by my coming to you again,” v. 26. They rejoice in the hopes of ſeeing
him, and enjoying his further labours among them. Obſerve, (1.)
The continuance of ministers with the church, ought to be the rejoicing
of all who wiſh well to the church, and to its interests. (2.) All our
joys ſhould terminate in Christ. Our joy in good ministers ſhould be our
joy in Christ Jesus for them ; for they are but the friends of the Bride-
groom, and are to be received in his name, and for his ſake.
27. Only let your converſation be as it becometh the
goſpel of Chriſt; that, whether I come and ſee you, or
elſe be abſent, I may hear of your affairs, that ye ſtand faſt
in one ſpirit, with one mind, ſtriving together for the faith
of the goſpel; 28. And in nothing terrified by your ad-
verſaries; which is to them an evident token of perdition,
but to you of ſalvation, and that of God. 29. For unto
you it is given in the behalf of Chriſt, not only to believe
on him, but alſo to ſuffer for his ſake; 30. Having the
ſame conflićt which ye ſaw in Ine, and now hear to be in
Ill C. ...”
The apoſtle concludes the chapter with two exhortations. *
I. He exhorts them to strictness of converſation ; (v. 27.) “Only
let your converſation be as becometh the goſpel of Christ.” Obſerve,
They who profeſs the goſpel of Christ, ſhould have their converſation
as becomes the goſpel, or in a ſuitableneſs and agreeableneſs to it. Let
it be as becomes thoſe who believe goſpel-truths, ſubmit to goſpel-laws,
and depend upon goſpel-promiſes ; and with an anſwerable faith, holineſs,
and comfort. Let it be in all reſpects as thoſe who belong to the king-
dom of God among men, and are members and ſubječts of it. It is an
ornament to our profeſſion, when our converſation is of a piece with it.
“That whether I come and ſee you, or elſe be abſent, I may hear of
your affairs.” He had ſpoken in v. 26. of his coming to them again,
and had ſpoken it with ſome aſſurance, though he was now a priſoner;
but he would not have them build upon that. Our religion muſt not
be bound up in the hands of our miniſters; “Whether I come or no, let
me hear well of you, and do you stand fast.” Whether miniſters come
or no, Christ is always at hand. He is nigh to us, never far from
us ; and hastens his ſecond coming ; the coming of the Lord draws |
nigh, James 5. 8. Let me hear of you, “that you stand in one ſpirit,
with one mind striving together for the faith of the goſpel.” Three
things he defired to hear of them; and they are all ſuch as become the
goſpel.
PHILIPPIANs, I, II.
Stability and Love recommended.
i 1. It becomes thoſe whb profeſs the goſpel, to strive for it, to uſe a
holy violence in taking the kingdom of heaven. The failh of the goſpel is
the doćtrine of faith, or the religion of the goſpel. There is that in the
faith of the goſpel, which is worth ſtriving for. If religion is $orth any
thing, it is worth every thing. . There is much oppoſition, and there is
need of striving. A man may ſleep and go to helf; but he who will go
to heaven, muſt look about him and be diligent. -
2. The unity and unanimity of chriſtians become the goſpel: Strive
together, not ſtrive one with another; all of you muſt ſtrive againſt the
common adverſary. One ſpirit and one mind become, the goſpel; for
there is one Lord, one faith, one baptiſm. There may be a oneneſs of
heart and affection among chriſtians, where there is a diverſity of judg-
ment, and apprehenſions about many things.
3. Steadfaſtneſs becomes the goſpel; “Stand fast in one ſpirit, with
one mind. Be steadfast, and immoveable by any oppoſition. It is a
ſhame to religion when the profeſſors of it are off and on, unſixed in their
minds, and unstable as water; for they will never excel. They who
would ſtrive for the faith of the goſpel, muſt ſtand firm to it. -
II. He exhorts them to courage and conſtancy in ſuffering ; (v. 28.)
And in nothing terrifted by your adverſaries. The profeſſors of the goſpel
have all along met with adverſaries, eſpecially at the firſt planting of
chriſtianity. Our great care muſt be to keep cloſe to our profeſſion,
and be conſtant to it : whatever oppoſitions we meet with, we muſt not
be frightened at them, confidering that the condition of the perſecuted
is much better and more deſirable than the condition of the perſecutors :
for perſecuting is an evident token of perdition ; they who oppoſe the
goſpel of Chriſt, and injure the profeſſors of it, are marked out for ruin;
but being perſecuted is a token of ſalvation. Not that it is a certain
mark; many hypocrites have ſuffered for their religion; but it is a good
fign that we are in good earneſt in religion, and deſigned for ſalvation,
when we are enabled in a right manner to ſuffer for the cauſe of Chriſt.
W. 29. “For to you it is given on the behalf of Chriſt, not only to
believe, but alſo to ſuffer for his name.” Here are two precious gifts
given, and both on the behalf of Chriſt. 1. To believe in him. Faith
is God’s gift on the behalf of Chriſt, who purchaſed for us not only tile
bleſſedneſs which is the obječt of faith, but the grace of faith itſelf: the
ability and diſpoſition to believe is from God. 2. To ſuffer for the ſake
of Chriſt, is a valuable gift too : it is a great honour and a great advan-
tage; for we may be very ſerviceable to the glory of God, which is the
end of our creation, and encourage and confirm the faith of others. And
there is a great reward attending it too; “Bleſſed are ye when men ſhall
perſecute you, for great is your reward in heaven,” Matth. 5, 11, 12.
And if weſiiffer with him, we shall alſo reign with him, 2 Tim. 2, 12. If
we ſuffer reproach and loſs for Chriſt, we are to reckon it a great gift,
and prize it accordingly ; always provided we behave under our ſuffer-
ings with the genuine temper of the martyrs and confeſſors; (v. 30.)
“Having the ſame conſtict which ye ſaw in me, and now hear to be in me ;
you ſuffering in the ſame manner as you ſaw, and now hear of me that I
ſuffer.” It is not fimply the ſuffering, but the cauſe; and not only the
cauſe, but the ſpirit, which makes the martyr. . A man may ſuffer in an
ill cauſe, and then he ſuffers juſtly ; or in a good cauſe, but with a wrong
mind, and then his ſufferings loſe their value.
wº
CHAP. II.
The apostle proceeds to further exhortations to ſeveral duties ; to be like-
minded and lowly-minded, which he presses from the example of Christ ;
(v. 1...11.) to be diligent and ſerious in the christian courſe; (v. 12, 13.)
and to adorn their christian profession by ſeveralſuitable graces, v. 14...18.
He then concludes with particular notice and commendation of two good
ministers, Timothy and Epaphrodilus ; whom he deſigned to ſend to
them, v. 19.80. -
1. IF there be therefore any conſolation in Chriſt, if any
comfort of love, if any fellowſhip of the Spirit, if
any bowels and mercies, 2. Fulfil ye my joy, that ye
may be like-minded, having the ſame love, being of one
accord, of one mind. 3. Let nothing be dome through
ſtrife or vain-glory; but in lowlineſs of mind let each
eſteem other better than themſelves. 4. Look not every
man on his own things, but every man alſo on the things
of others. 5. Let this mind be in you, which was alſo in
- f
A
A. D. 62, .
Chriſt Jeſus: 6. Who, being in the form of God, thought
it not robbery to be equal with God: 7. But made him-
ſelf of no reputation, and took upon him the form of a
fervant, and was made in the likeneſs of men: 8. And
being found in faſhion as a man, he humbled himſelf, and
became obedient unto death, even the death of the croſs.
9. Wherefore God alſo hath highly exalted him, and
given him a name which is above every name: , 10. That
at the name of Jeſus every knee ſhould bow, of things in
heaven, and things in earth, and things under the earth;
11. And that every tongue ſhould confeſs that Jeſus
Chriſt is Lord, to the glory of God the Father.
The apoſtle proceeds in this chapter where he left off in the laſt, with
further exhortations to chriſtian duties. He preſſes them largely to
like-mindedneſs, and lowly-mindedneſs, in conformity to the example of
the Lord Jeſus, the great Pattern of humility and love. Whele we may
obſerve, -
I. The great goſpel-precept preſſed upon us; that is, to love one an-
other. This is the law of Chriſt’s kingdom, the leſſon of his ſchool, the
livery of his family. This he repreſents, (v. 2.) by being “like-minded,
having the ſame love, being of one accord, of one mind.” We are of a
like mind when we have the ſame love. Chriſtians ſhould be one in affec-
tion, whether they can be one in apprehenſion or no. This is always in
their power, and always their duty, and is the likelieſt way to bring
them nearer in judgment. Having the ſame love. Obſerve, The ſame
Iove that we are required to expreſs to others, others are obliged to ex-
preſs to us. Chriſtian love ought to be mutual love. Love, and you
ſhall be loved. Being of one accord, and of one mind; not croſfing and
thwarting, or driving on ſeperate intereſts; but unanimouſly agreeing in
the great things of God, and keeping the unity of the Spirit in other
differences. Here obſerve,
1. The pathetic preſſing of the duty. He is very importunate with
them, knowing what an evidence it is of our fincerity, and what a means
of the preſervation and edification of the body of Chriſt. The induce-
ments to brotherly love are theſe :
(1.) “If there is any conſolation in Christ. Have you experienced
conſolation in Chriſt Evidence that experience by loving one another.”
The ſweetneſs we have found in the doćtrine of Chrift ſhould ſweeten our
ſpirits. Do we expe&t conſolation in Chriſt : If we would not be diſ.
appointed, we muſt love one another. If we have not conſolation in
Chriſt, where elſe can we expect it They who have an interest in Christ,
have conſolation in him; strong and everlasting conſolation ; (Heb.
6, 18. 2 Theſſ. 2. 16.) and therefore ought to love one another.
(2.) “ Comfort of love. If there is any comfort in christian love, in
God’s love to you, in your love to God, or in your brethren’s love to
us, in confideration of all this, be ye like-minded. If ye have ever
found that comfort, if ye would find it, if ye indeed believe that the grace
of love is a comfortable grace, abound in it.” -
(3.) “Fellowship of the Spirit. If there is ſuch a thing as commu-
nion with God and Christ by the Spirit, ſuch a thing as the communion
of ſaints, by virtue of their being animated and ačtuated by one and the
same Spišit ; be ye like-minded; for christian love and like-mindedneſs
will preſerve to us our communion with God, and with one another.”
(4.) “Any bowels and mercies in God and Christ, toward you. If
ye expećt the benefit of God’s compaſſions to yourſelves, be ye compaſ.
fionate one to another. If there is ſuch a thing as mercy to be found
among the folk wers of Christ; if all who are ſanétified have a diſpoſi-
tion to holy pity; make it appear this way.” How cogent are theſe
arguments One would think enough to tame the most fierce, and mol-
lify the hardest, heart. - w
Another argument he infinuates, is, the eomfort it would be to him;
Fulfil ye my joy.
and living in lóve. He had been instrumental in bringing them to the
grace of Christ, and love of God. “Now,” ſays he, “if ye have found
any benefit by your participation of the goſpel of Christ, if ye have any
comfort in it, or advantage by it, fulfil the joy of your poor minister who
preached the goſpel to you.” -
2. He propoſes ſome means to promote it. !
(1.) Do nothing through strife and vain glory, v. 3. There is no
greater enemy to christian love than pride and paſſion. If we do things
Ygº. V. JNo. 102., - -
"PHILIPPIANS, II,
It is the joy of ministers to ſee people like-minded,
! ſelf with the rags of human nature.
Stability and Love recommended,
in contradićtion to our brethren, that is, doing them through strife; if
we do them through ostentation of ourſelves, that is, doing them through
vain-glory ; both are deſtructive of christian love, and kindle unchristian
heats. Christ catne to ſlay all enmities; therefore let there not be among
christians a ſpirit of oppoſition. Christ came to humble us, and there-
fore let there not be among us a ſpirit of pride. º
(2.) We must “esteem others in lowlineſs of mind better than our-
ſelves #" be ſevere upon our own faults, and charitable in our judgment
of others ; be quick in obſerving our own defects and infirmities, but
ready to overlook, and make favourable allowances for, the defeóts of
others. We must esteem the good which is in others above that which is in
ourſelves; for we best know our own unworthineſs and imperfeótions.
(3.) We must interest ourſelves in the concerns of others, not in a
way of curioſity and cenſoriouſneſs, or as buſy-bodies in other men's mat-
ters, but in christian love and ſympathy; (v. 4.) “Look not every man
on his own things, but every man alſo on the things of others.” A ſel-
fiſh ſpirit .is deſtructive of christian love. We must be concerned not
only for our own credit, and eaſe, and ſafety, but for thoſe of others
alſo ; and rejoice in the proſperity of others, as truly as in our own. We
must love our neighbour as ourſelves, and make his caſe our own. -
IF. Here is a goſpel pattern propoſed to our imitation, and that is the
example of our lord Jeſus Christ ; “Let this mind be in you, which
was alſo in Christ Jeſus,” v. 5. Obſerve, Christians must be of Christ’s
mind. We must bear a reſemblance to his life, if we would have the
benefit of his death. “If we have not the Spirit of Christ, we are none
of his,” Rom. 8.9." Now what is the mind of Christ'? He was emi-
nently humble, and this is what we are peculiarly to learn of him ;
“Learn of me, for I am meek and lowly in heart,” Matth. 11. 29. If
we were lowly-minded, we ſhould be like-minded ; and if we were like
to Christ, we ſhould be lowly-minded. "We must walk in the ſame ſpirit
and in the ſame steps with the Lord Jeſus, who humbled himſelf to
ſuffering and death"för is; not only to ſatisfy God’s justice, and pay
the price of our redermption; but to ſet us an example, and that we might
jollow his steps. Nowhere we have the two natures, and the two states,
of our Lord Jeſús. It is obſervable, that the apoſtle, "having occaſion to
mention the Lord Jeſus, and the mind which was in him, takes the hintº
to enlarge upon his perſon, and to give a particular deſcription of him."
It is a pleafing ſubjećt, and a goſpel-minister needs not think himſelf out
of the way when he is upon it ; any fit occaſion ſhould be readily taken.
1. Here are the two natures of Christ : his divine nature, and human
Inature. - - . . . .
(1.) Here is his divine nature; Who being in the form of God, (v. 6.) .
partaking of the Divine Nature, as the eternal and only begotten Son of
God. This agrees with John ºl. 1. “In the beginning was the Word,
and the Word was with God :” it is of the ſame import with being the
Image of the inviſible God, (Col. 1. 15.) and the “Brightneſs of his,
glory, and expreſs Image of his perſon,” Heb. 1. 3. He thought it no rob-
bery to be equal with God; did not think himſelf guilty of any evaſion of
what did not belong to him, or aſſuming another’s right. He ſaid, I
and my Father are one, John 10. 30. It is the highest degree of rob-
bery for any mere man to pretend to be equal with God, or profeſs him-
ſelf one with the Father,. This is for a man to rob God, not in tithes and
offerings, but of the rights of his Godhead, Mal. 8, 8. * ' , as :
Some underſtand being in the form of God—iy appºi Osg ºrdpxay, of
his appearance in a divine majestic glory to the patriarchs, and the Jews,
under the Old Testament; which was often called the glory, and the
Shechinah. The word is uſed in ſuch a ſenſe by the LXX, and in the
New Testament; (Mark 16.12.) He appeared to the two diſciples, is trip;
poptº-in another form 3. Matth. 17. 2. aerskoppa,0n—he was transfigured
before them. And, he thought it no robbery to be equal with God; he
did not greedily catch at, or covet and affect to appearin that glory ; He
laid'afide the majeſty of his former appearances, while he was here on.
earth; which is ſuppoſed the ſenſe of the peculiar expreſſion, #x3p72:
| yºv, #yłazro. Vid. Biſhop Bull's Def, cap. 2. ſect. 4. et alibi, and
Whitby in locum. - e r
2.) His human nature; he was “made in the likeneſs of men, and
found in fashion as a man.” He was really and truly man; took part of
our flesh and blood; appeared in the nature and habit of man. And he
| voluntarily aſſumed human nature ; it was his own ačt; and by his own
conſent. We cannot ſay that our participation of the human nature is
| ſo. Herein he emplied himself'; divested himſelf of the honours and
glories of the upper world, and of his former appearance, to clothe him-
He was in all things like to us,
| Heb. 2, 17.
5.T.
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*... * *** * * * % Y A-
à § * < *. # - - *
* ...Dºğ *; ; : . . . . . . . 4, j . . . . . . ; ; ; ; ; * . -
2...Here are his two estates, of humiliatian snd enaltation. . . . . . . . .
(1.) His eſtate of humiliation. He not only took upon him the like.
meſs and fashion of a man, but the form of a ſervant, that is, a man of
mean eſtate. He was not only God’s servant whom he had chosen, but he
came to minister to men, and was among them as one who serveth in a
mean and ſervile ſtate.
would be a Man, ſhould have been a Prince, and appeared in ſplendour.
But quite the contrary; he took upon him the form of a servant. He
was brought up meanly, probably working with his ſuppoſed father at
his trade. His whole life was a life of humiliation, meanneſs, poverty,
and diſgrace; he had not where to lay his head, lived upon alms, was a
Man of ſorrows, and acquainted with grief; did not appear with external
pomp, or any marks of diſtinction from other men. This was the humilia-
tion of his life. But the lowest step of his humiliation was his dying
the death of the croſs ; “He became obedient to death, even the death
of the croſs.” He not only suffered, but was aétually and voluntarily
obedient ; he obeyed the law which he brought himſelf under as Media-
tor, and by which he was obliged to die; “I have power to lay down
my life, and I have power to take it again : this commandment have I
received of my Father,” John 10, 18. And he was made under the law,
Gal. 4. 4. There is an emphaſis laid upon the manner of his dying,
the death of the cross, a curſed, painful, and ſhameful death ; a death ac-
curſed by the law : Cursed is he that hangeth on a tree : full of pain, the
body nailed through the nervous parts, (the hands and feet,) and hang-
ing with all its weight upon the croſs ; and the death of a malefactor and
a ſlave, not of a free-man ; expoſed as a public ſpectacle. Such was the
condeſcenſion of the bleſſed Jeſus.
(2.) His exaltation ; Wherefore God alſo hath highly evalled him. His
exaltation was the reward of his humiliation; becauſe he humbled him-
ſelf, God exalted him ; and he highly exalted him, waspövoas, raiſed him
to an exceeding height. He exalted his whole Perſon, the human na
ture as well as the divine ; for he is ſpoken of as being in the form of
God, as well as in the faſhion of a man. As it reſpects the divine na-
ture, it could only be a recognizing his rights, or the diſplay and appear-
ance of the glory he had with the Father before the world was ; (John
17. 5.) not any new acquiſition of glory; and ſo the Father himſelf is
ſaid to be exalted. But the proper exaltation was of his human nature,
which alone ſeems to be capable of it, though in conjunction with the
divine. His exaltation here is made to conſiſt in honour and power. In
honour; ſo he had a name above every name ; a title of dignity above all
the creatures, men or angels. And in power, Every knee must bow to
him. The whole creation muſt be in ſubječtion to him ; “things in
heaven, and things in earth, and things under the earth ;” the inhabi-
tants of heaven and earth, the living and the dead. At the name of Jesus ;
not at the ſound of the word, but the authority of Jeſus; all ſhould pay
a ſolemn homage. And that “every tongue ſhould confeſs that Jeſus
Christ is Lord ;” every nation and language ſhould publicly own the
univerſal empire of the exalted Redeemer; and that all power in heaven
and earth is given to him, Matth. 28. 18. Obſerve the vast extent of the
kingdom of Christ; it reaches to heaven and earth, and to all the crea-
tures in each ; to angels as well as men, and to the dead as well as the
living. To the glory of God the Father. Obſerve, It is the glory of
God the Father, to confeſs that Jeſus Christ is Lord ; for it is his will
that “all men ſhould honour the Son as they honour the Father,” John
5. 23. Whatever reſpect is paid to Christ, redounds to the honour of
the Father ; “He who receiveth me, receiveth him who ſent me,”
Matth. 10. 40.
12. Wherefore, my beloved, as ye have always obeyed,
not as in my preſence only, but now much more in my
abſence, work out your own ſalvation with fear and trem-
bling: 13. For it is God who worketh in you both to
will and to do of his good pleaſure.
He exhorts them to diligence and ſeriouſneſs in the christian courſe;
Work out your own ſalvation. It is the ſalvation of our ſouls, (1 Pet.
1. 9.) and our eternal salvation, (Heb. 5, 9.) and contains deliverance
from all the evils fin had brought upon us, and expoſed us to ; and the
poſſeſſion of all good, and whatſoever is neceſſary to our complete and
final happineſs. Obſerve, It concerns us above all things to ſecure the
welfare of our ſouls; whatever becomes of other things, let us take care
of our best interests. It is our own ſalvation, the ſalvation of our own
One would think that the Lord Jeſus, if he
PHILIPPIANS, II.
|
t
i
i
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worketh in you.
- working in us.
y Pradical Religion.
ſºuls. . It is not for us to judge other, geople, we have enough to do to
flook to ourſelves; and though we must promote the common ſalvation,
| (Jude 3.) as much as we can, yet we must upon no account neglect our
own. We are required to work out our Jaluation, xzrspy&0s. The
word fignifies working thoroughly at a thing, and taking true pains. Ob-
ſerve, We must be diligent in the uſe of all the means which conduce to
our ſalvation. We muſt not only work at our ſalvation, by doing ſome-
thing now and then about it but we muſt work out our ſalvation, by
doing all that is to be done, and perſevering therein to the end. Salva-
tion is the great thing we ſhould mind, and ſet our hearts upon ; and we
cannot attain ſalvation without the utmost care and diligence. He
adds, -
With fear and trembling, that is, with great care and circumſpection ;
“Tremble for fear lest you miſcarry and come ſhort. Be careful to do
every thing in religion in the beſt manner; and fear lest under all your
advantages you ſhould ſo much as ſeem to come short,” Heb. 4. 1. Fear
is a great guard and preſervative from evil.
He urges this from the confideration of their readineſs always to obey
the goſpel; “As ye have always obeyed, not as in my presence only, but
now much more in my absence, v. 12. Ye have been always willing to
comply with every diſcovery of the will of God; and that in my abſence
which had in it all the circumſtances poſſible which are humbling ; even ||
as well as preſence. Ye make it appear, that regard to Christ, and care
of your ſouls, ſway more with you than any other mode of ſhewing re-
ſpect whatſoever.” They were not merely awed by the apostle’s pre-
ſence, but did it even much more in his abſence. “And becauſe it is God
who worketh in you, do ye work out your ſalvation ; for it is God who
Work, for he worketh.” It ſhould encourage us to
do our utmost, becauſe our labour shall not be in vain. God is ready to
concur with his grace, and aſſiſt our faithful endeavours. Obſerve,
Though we must uſe our utmost endeavours in working out our ſalva-
tion, yet ſtill we muſt go forth, and go on, in a dependence upon the
grace of God. His grace works in us in a way ſuitable to our natures,
and in concurrence with our endeavours; and the operations of God's
grace in us are ſo far from excuſing, that they are intended to quicken
and engage, our endeavours. And work out your ſalvation with fear and
trembling, for he worketh in you. All our working depends upon his
“Do not trifle with God by neglects and delays, leſt
you provoke him to withdraw his help, and all your endeavours prove in
vain. Work with fear, for he works of his good pleasure ; to will and to
do : he gives the whole ability.” It is the grace of God which inclines
the will to that which is good; and then enables us to perform it, and to
aćt according to our principles. Thou hast wrought all our works in us,
Iſa. 26. 12. Of his good pleasure. As there is no ſtrength in us, ſo
there is no merit in us. As we cannot act without God’s grace, ſo
we cannot claim it, or pretend to deſerve it. God’s good will to us, is
the cauſe of his good work in us; and he is under no engagements to
his creatures, but thoſe of his gracious promiſe.
14. Do all things without murmurings and diſputings;
15. That ye may be blameleſs and harmleſs, the ſons of
God, without rebuke, in the midſt of a crooked, and per-
verſe nation ; among whom ye ſhine as lights in the
world: 16. Holding forth the word of life; that I may
| rejoice in the day of Chriſt, that I have not run in vain,
neither laboured in vain. 17. Yea, and if I be offered
upon the ſacrifice and ſervice of your faith, Ijoy, and rejoice
with you all. 18. For the ſame cauſe alſo do ye joy and
rejoice with me. - &
The apoſtle exhorts them in theſe verſes to adorn their chriſtian pro-
feſſion by a ſuitable temper and behaviour, in ſeveral inſtances.
1. By a cheerful obedience to the commands of God ; (v. 14.) “Do
all things, do your duty in every branch of it, without murmurings. Do
it, and do not find fault with. it. Mind your work, and do not quarrel
with it.” God’s commands were given to be obeyed, not to be diſputed.
| This greatly adorns our profeſſion, and ſhews we ſerve a good Maſter,
whoſe ſervice is freedom, and whoſe work is its own reward. -
2. By peaceableneſs, and love one to another, “Do all things with-
out diſputings, wrangling, and debating one with another ; becauſe the
light of truth and the life of religion are often loſt in the heats and miſts
of diſputation.
3. By a blameleſs converſation towards all men; (v. 15.) “That ye
A. D. 62.
PHILIPPfäNsjºn. The Praiſe of Timothy and Epaphºdſtuff.
may be blameleſ, and harmleſs, the sons ºf God, without rebuke; that ye be
not injurious to any in word or deed, and give hô juſt occaſion of 'of-
fence.” We ſhould endeavour not only to be harmleſs, but to be blame-
leſs; not only not to do hurt, but not to come under the juſt ſuſpicion
of it. Blameleſs and sincere; ſo ſome read it. Blameleſs before men,
fincere toward God. The ſons of God. It becomes them to be blame-
lºſs and harmleſs, who ſtand in ſuch a relation, and are favoured with
ſuch a privilege. The children of God ſhould differ from the ſons of
men. Without rebuke—39.42nro. Momus was a carping deity among
the Greeks, mentioned by Heſiod and Lucian, who did nothing himſelf,
and found fault with every body and every thing. From him all carpers
at other men, and rigid cenſurers of their works, were called Momi. The
fenſe of the expreſſion is, “Walk ſo circuinspectly, that Momus himſelf
may have no occaſion to cavil at you, that the ſevereſt cenſurer may find
no fault with you.” We ſhould aim at it, and endeavour it, not only
to get to heaven, but to get thither without a blot ; and, like Deme-
trius, to have a good report of all men and of the truth, 3 John 12. In the
midst of a crooked and perverse generation ; that is, among the heathens,
and thoſe who are without. Obſerve, Where there is no true religion,
little is to be expe&ted but crookedneſs and perverſeneſs; and the more
crooked and perverſe others are, among whom we live, and the more apt
to cavil, the more careful we ſhould be to keep ourſelves blameleſs and
harmleſs. Abraham and Lot muſt not “ſtrive, becauſe the Canaanite
and Perizzite dwelt in the land,” Gen. 13. 7. Among whom ye shine as
lights in the world. Christ is the Light of the world, and good chriſtians
are lights in the world. When God raiſes up a good man in any place,
he ſets up a light in that place. Or it may be read imperatively; Among
whom shine ye as lights: compare Matth. 5, 16. Let your light ſo shine
before men. Chriſtians ſhould endeavour not only to approve themſelves
to God, but to recommend themſelves to others, that they may alſo
glorify God. They muſt ſhine as well as be fincere.
Holding forth the word of life, v. 16. The goſpel is called the word f
of life, becauſe it reveals and propoſes to us eternal life through Jeſus
Chriſt. “Life and immortality are brought to light by the goſpel,
2 Tim. 1. 10. It is our duty not only to hold faſt, but to hold forth,
the word of life; not only to hold it faſt for our own benefit, but to hold
it forth for the benefit of others; to hold it forth, as the candleſtick
holds forth the candle, which makes it appear to advantage all around, or
as the luminaries of the heavens, which ſhed their influence far and
wide. This Paul tells them would be his joy; that I may rejoice in the
day of Christ ; not only rejoice in your ſteadfaſtneſs, but in your uſe-
fulneſs. He would have them think his pains well beſtowed, and that he
had not run in vain, nor laboured in vain. -
Obſerve, - - ! *
(1.) The work of the miniſtry requires the putting forth of the
whole man: all that is within us is little enough to be employed in it;
as in running and labouring. Running denotes vehemence and vigour,
and continual preſſing forward; labouring denotes conſtancy and cloſe
application.
(2.) It is a great joy to miniſters, when they perceive that they have
not run in vain, nor laboured in vain ; and it will be their rejoicing in
the day of Chriſt, when their converts will be their crown. “What is
our hope, or joy, or crown of rejoicing 2 Are not even ye in the pre- ||
ſence of our Lord Jeſus Chriſt at his coming 2 For ye are our glory
and joy.” I Theſſ. 2. 19. -
The apoſtle not only ran and laboured for them with ſatisfaction, but
ſhews that he was ready to ſuffer for their good; (v. 17.) “Yea, and if
I be offered upon the ſacrifice and ſervice of your faith; I joy and rejoice
with you all.” He could reckon himſelf happy, if he could promote
the honour of Chriſt, the edification of the church, and the welfare of the
fouls of men; though it were not only by hazarding, but by laying
down his life; he could willingly be a ſacrifice at their altars, to ſerve
the faith of God’s ele&t.
blood for the ſervice of the church ; and ſhall we think much to take a
little pains 2 Is not that worth our labour, which he thought worth his
life 2 If I be offered, or poured out as the wine of the drink-offerings,
amiyºongi, 2 Tim. 4. 6. I am now ready to be offered. He could rejoice
to ſeal his doćtrine with his blood ; (v. 18.) “ For the ſame cauſe alſo
do ye joy and rejoice with me.” It is the will of God that good chriſ.
tians ſhould be much in rejoicing; and they who are happy in good
miniſters, have a great deal of reaſon to joy and rejoice with them. If
the miniſter loves the people, and is willing to ſpend and be ſpent for their
welfare, the people have reaſon to love the miniſter, and to joy and re-
.joice with him. JY.
Could Paul think it worth while to ſhed his
|
ſhortly unto you," that I alſo may be of good comfort.
19. But I truſt in the Lord Jeſus to ſend Timótheus
when I know your ſtate. 20. For I have no man like.
| minded, who will naturally care for your ſtate. 21. For
all ſeek their own, not the things which are Jeſus Chriſt’s.
22. But ye know the proof of him, that, as a ſon with the
father, he hath ſerved with me in the goſpel. 23. Hima
therefore I hope to ſend preſently, ſo ſoon as I ſhall ſee
how it will go with me. 24. But I truſt in the Lord that
I alſo myſelf ſhall come ſhortly. 25. Yet I ſuppoſed it
neceſſary to ſend to you Epaphroditus, my brother, and
companion in labour, and fellow-ſoldier, but your meſſen-
ger, and him that miniſtered to my wants. 26. For he
longed after you all, and was full of heavineſs, becauſe that
ye had heard that he had been ſick, 27. For indeed he
was ſick, nigh unto death: but God had mercy on him;
and not on him only, but on me alſo, left I ſhould have
ſorrow upon ſorrow. 28. I ſent him therefore the more
carefully, that when ye ſee him again, ye may rejoice, and
that I may be the leſs ſorrowful. 29. Receive him there-
fore in the Lord with all gladneſs; and hold ſuch in re-
putation : 30. Becauſe for the work of Chriſt he was
nigh unto death, not regarding his life, to ſupply your lack
of ſervice toward me. $ -
St. Paul takes particular notice of two good miniſters; for though he
was himſelf a great apoſtle, and laboured more abundantly than they all,
yet he took all occaſions to ſpeak with reſpect to thoſe who were far his
inferiors. . .
I. He ſpeaks of Timothy, whom he intended to ſend to the Philip-
pians, that he might have an account of their state. See Paul’s care of
the churches, and the comfort he had in their well-doing. He was in
pain, when he had not heard of them a good while, and therefore would
ſend Timothy to inquire, and bring him an account ; “ For I have no
man like-minded, who will naturally care for your ſtate.” Timothy was
a non-ſuch. There were, no doubt, many good miniſters, who were in
care for the ſouls of thoſe for whom they preached; but none comparable
to Timothy ; a man of an excellent ſpirit and tender heart; who will na-
turally care for your state. Obſerve, It is beſt with us, when our duty
becomes in a manner natural to us. Timothy was a genuine ſon of bleſſed
Paul, and walked in the ſame ſpirit and the ſame steps. Naturally, that
is, fincerely, and not in pretence only : with a willing heart and upright
view, ſo agreeably to the make of his mind. Note, 1. It is the duty of
miniſters to care for the ſtate of their people, and be concerned for their
welfare ; I seek not your’s, but you, 2 Cor. 12. 14. 2. It is a rare thing
to find one who does it naturally : ſuch a one is remarkable, and diſ.
tinguiſhed among his brethren. * *
“All ſeek their own, not the things which are Jeſus Chriſt's,” v. 21.
Did Paul ſay this in haſte, as David ſaid, All men are liars 2 Pſ. 116. 11.
Was there ſo general a corruption among miniſters ſo early, that there
was not one among them, who cared for the ſtate of their people We
muſt not underſtand it ſo : he means the generality; all, either the moſt,
or all in compariſon of Timothy. Note, Seeking our own intereſt, with
the neglect of Jeſus Chriſt, is a very great fin, and very common among
chriſtians and miniſters. We are apt to prefer our own credit, eaſe, and
ſafety, before truth, holineſs, and duty ; the things of our own pleaſure
and reputation before the things of Chriſt's kingdom, and his honour and
intereſt in the world : but Timothy was none of thoſe.
Te know the proof of him, v. 22. Timothy was a man who had been
tried, and had made full proof of his ministry, (2 Tim. 4. 5.) and was–
faithful in all which befel him. All the churches with whom he had
acquaintance, knew the proof of him. He was a man as good as he
ſeemed to be ; and “ ſerved. Chriſt ſo as to be acceptable to God, and
approved of men, Rom. 14, 18. , “Ye not only know the name of him,
and the face of him, but the progfoſ him, and have experienced his affec-
tion and fidelity in your ſervice : “that, as a ſon with a father, he hath
ſerved me in the goſpel.” He was Paul’s affiſtant in many places where
he preached, and ſerved with him in the goſpel with all the dutiful re-
ſpect which a child pays to a father, and with all the love and cheerful.
A. D. 62.
meſs With which a child is ſervieeáble to his father. Their miniſtrations
$999 ther were with great reſpect on the one fide, and great tenderneſs
and kindneſs on the other—An admirable example to elder and younger
miniſters joined together in the ſame ſervice. . . .
...Paul defigned to ſend him ſhortly ; “ Him therefore I hope to ſeñd
preſently, as ſoon as I ſhall ſee how it will go with me,” 9, 23. He
was now a priſoner, and did not know what would be the iſſue; but, ac-
cording as it turned, he would diſpoſe of Timothy. Nay, he hoped to
come himſelf ; (v. 24.) “But I truſt in the Lord, that I alſo myſelf
ſhall come ſhortly.” He hoped he ſhould ſoon be ſet at liberty, and be
able tº give them a viſit. Paul defired his liberty, not that he might
take his pleaſure, but that he might do good. I trust in the Lord. He
ºgreſſes his hope and confidence of ſeeing them, with a humble depen-
§nge and ſubmiſſion to the divine will; (1 Cor. 4. 19.) “But I will
99pm {q, you ſhortly, if the Lord will,” James 4, 15. “ For that ye
ºught to ſay, If the Lord-will, we ſhall live, or do this and that;” ſo
Ağs 18.21. and Heb. 6. 3. .
. . I. Concerning Epaphroditus, whom he calls “his brother, and com-
panion in labour, and fellow-ſoldier, his chriſtian brother, to whom he
bore a tender affection, his companion in the work and ſufferings of the
goſpel, who ſubmitted to the ſame labours and hardſhips with himſelf,
*d, their ºffingen, one who was ſent by them to him ; probably, to con-
filt him about ſpine affairsfrelating to their church, or to brin g a preſent
from them for his relief;a foºt,he adds). and him. who ministered to my
wants. He ſeems to be the ſame who is elſewhere called Epaphras, Col.
4. 12. . He had an earneſt, defireſto come to them, and Paal was willing
* . . i - º º - * - ſ -
he ſhould. It ſeems,' ... . . . . . . . . . . . . . . . . ºf
1. Epaphroditus had been fick; They had heard that he had been ſick,
3 : , , ,
v. 26. And indeed he was ſºck nigh unto death; v.27; Sickneſs is a |
calamity common to men, to good men and miniſters. ... But why did not
the apoſtle heal him; who was indued with a power of curing diſeaſes, as
well as raiſing the dead A&ts 20, 16. Probably, becauſe that was in-
tended as a fign to others, and to confirm the truth of the goſpel, and
the efore needed not be exerciſed one towards another. “ Theſe ſigns
ſhall follow them who believe ; they ſhall lay bands on the fick, and they
ſhall recover,” Mark 16. 17, 18. And perhaps they had not that
power at all times, and at their diſcretion, but only when ſome great end
was to be ſerved by it, and when God ſaw fit. . It was proper to Christ,
who had the Spirit above meaſure. e
.2. The Philippians were exceedingly ſorry to hear of his fickneſs.
They wereyfull of heaviness, as well as he, upon the tidings of it : for he
was gne, it ſeems, whom they had a particular reſpect and affection for,
and, thought fit to chooſe out to ſend to the apoſtle.
8, It pleaſed God to recover and ſpare him ; but God had mercy on
hºn, v. 27. The apoſtle owns it is a great mercy to himſelf, as well as
to Epaphroditus and others. Though the church was bleſſed at that
time with extraordinary gifts, they could even then ill ſpare a good mi-
niſter. He was ſenfibly touched with the thoughts of ſo great a loſs;
Lest I should have sorrow *pon sorrow ; that is, “ Leſt, beſide the ſor-
row of my own impriſonment, I ſhould have the ſorrow of his death.”
Or Perhaps ſome other good miniſters had died lately ; which had been
a great afflićtion to him ; and if this had died now, it would have been a
freſh grief to him, and sorrow added to sorrow.
4. Epaphroditus was willing to make a viſit to the Philippians, that
he might be comforted with thoſe who had ſorrowed for him when he was
fick; “that when ye ſee him again, ye may rejoice; (v. 28.) that ye may
yourſelves ſee how well he is recovered, and what reaſon ye have for
thankfulneſs and joy upon his account.” He gave himſelf the pleaſure
of comforting them by the fight of ſo dear a friend.
5. Paul recommends him to their eſteem and affection ; Receive him
therefore in the Lord with all gladneſs, and hold Jiach in reputation : ac-
count ſuch men valuable, who are zealous and faithful, and let them be
highly loved and regarded. Shew your joy and reſpect by all the ex-
preſſions of hearty affe &tion and good opinion.” It ſeems, he had caught
his illneſs in the work of God; “It was for the work of Christ that he
was nigh to death, and to fupply their lack of ſervice to him.” The
apostle does not blame him for his indiſcretion in hazarding his life, but
reckºns they ought to love him the more upon that account. Obſerve,
(1.) They who truly love Christ, and are hearty in the interests of his
kingdºm, will think it very well worth their while to hazard their health
*d life, to do him ſervice, and promote the edification of his church.
Obſerve, (2.) They were to receive him with joy, as newly recovered
from ſickneſs. It is an endearing confideration to have our mercies re.
*8ted to us after danger of removal; and ſhould make them the more
PHILIPPIANS, III.
Falſe Confidence renounced.
valued and improved. ' What is given us in anſwer to prayer, ſhould be
received with great thankfulneſs and joy.” * -
*
CHAP. III.
He cautions them against judaizing ſeducers ; (v. 1.3.) and proposes his
own example ; and here he enumerates the privileges of his Jewish state
which he rejected, (v. 4.8.) describes the matter of his own choice,
(v. 9... 16.) and closes with an exhortation to beware of wicked men, and
to follow his erainple, v. 17...21. . .
1. Fº my brethren, rejoice in the Lord. To
write the ſame things to you, to me indeed is not
grievous, but for you it is ſafe. 2. Beware of dogs, be-
ware of evil workers, beware of the conciſion. 3. For
we are the circumciſion, who worſhip God in the Spirit,
and rejoice in Chriſt Jeſus, and have no confidence in the
fleſh:
It ſeems, the church of the Philippians, though a faithful and flouriſh-
ing church, was disturbed by the judaizing teachers, who endeavoured
to keep up the law of Moſes, and mix the obſervances of it with the doc-
trine of Christ and his institutions. He begins the chapter with warm-
ings against theſe ſeducers. º …”
1. He exhorts them to rejoice in the Lord ; (v. 1.) to rest ſatisfied:
in the interest they had in him, and the benefit they hoped for by him.
It is the charaćter and temper of ſincere christians to rejoice in Christ
Jeſus. The more we take of the comfort of our religion, the more
cloſely we ſhall cleave to it: the more we rejoice in Christ, the more
willing we ſhall be to do and ſuffer for him, and the leſs danger we ſhall
be in of being drawn away from him. The joy of the Lord is our
strength, Neh. 8. 10.
2. He cautions them to take heed of thoſe falſe teachers; “To write
the ſame thing to you, to me indeed is not grievous, but for you it is.
ſafe;” that is, the ſame things which I have already preached to you ;
as if he had ſaid, “What has been preſented to your ears, ſhall be pre-
ſented to your eyes: what I have ſpoken formerly ſhall now be written;
to ſhew that I am ſtill of the ſame mind. To me indeed is not grievous.”
Obſerve, (1.) Miniſters muſt not think any thing grievous to themſelves,
which they have reaſon to believe is ſafe and edifying to the people.
Obſerve, (2.) It is good for us often to hear the ſame truths, to re-
vive the remembrance and strengthen the impreſſion of things of im-
portance. It is a wanton curioſity to defire always to hear ſome new
thino.
it is a needful caution he here gives; Beware of dogs, v. 2. The
prophet calls the falſe prophets dumb dogs ; (Iſa. 56. 10.) to which the
apoſtle here ſeems to refer. Dogs, for their malice againſt the faithful
profeſſors of the goſpel of Chriſt, barking at them and biting them..
They cried up good works in oppoſition to the faith of Chriſt ; but Paul
calls them evil workers ; they boaſted themſelves to be of the circumci-, .
sion ; but he calls them the concision ; they rent and tore the church of
Chriſt, and cut it to pieces; or contended for an aboliſhed rite, a mere:
infignificant cutting of the fleſh.
3. He deſcribes true chriſtians, who are indeed the cirumcision, the
ſpiritual circumciſion, the peculiar people of God, who are in covenant
with him, as the Old Teſtament Iſraelites were ; “We are the circum-
cificn, who worſhip God in the ſpirit, and rejoice in Chriſt Jeſus, and
have no confidence in the fleſh.” Here are three charaćters: (1.) They
worshipped in the spirit, in oppoſition to the carnal ordinances of the Old:
Teſtament, which confiſted in meats and drinks and divers washings, &c.
Chriſtianity takes us off from theſe things, and teaches us, to be inward.
with God in all the duties of religious worſhip. We muſt worship God.
in spirit, John 4. 24. The work of religion is to no purpoſe, any fur-
ther than the heart is employed in it. Whalſhever we do, we must do:
it heartily as unto the Lord ; and we muſt worſhip God in the ſtrength
and grace of the divine Spirit, which is ſo peculiar to the goſpel-ſtate,
which is the ministration of the Spirit, 2 Cor. 3. 8. (2.) They rejoice.
in Christ Jesus, and not in the peculiar privileges of the Jewiſh church,
or what anſwers to them in the chriſtian church—mere outward enjoy-
ments and performances. They rejoice in their relation to Chriſt, and
intereſt in him. God made it the duty of the Iſraelites to rejoice before.
him in the courts of his houſe; but now that the substance is come, the
shadows are done away, and we are to rejoice in Christ Jesus only. (3-).
A, B), 62.
Falſe Confidence remodified;
PHILIPPIANS, III.
They have no confidence in the flesh, thoſe carnal ordinances and outward:
performances. We muſt be taken off from truſting in our own bottom,
that we may build only on Jeſus Chriſt, the everlaſting Foundation. Our
confidence, as well as our joy, is proper to him. - .
4. Though I might alſo have confidence in the fleſh.
If any other man thinketh that he hath whereof he might
truſt in the fleſh, I more : 5. Circumciſed the eighth day,
of the ſtock of Iſrael, of the tribe of Benjamin, a Hebrew
of the Hebrews; as touching the law, a Phariſee; 6.
the
Concerning zeal, perſecuting the church; touchin
righteouſneſs which is in the law, blameleſs.
cellency of the knowledge of Chriſt Jeſus my Lord: for
whom I have ſuffered the loſs of all things, and do count
them but dung, that I may win Chriſt.
The apostle here propoſes himſelf for an example of trusting in Christ
only, and not in his privileges as an Iſraelite.
I. He ſhews what he had to boast of as a Jew and a Phariſee. Let
none think that the apostle deſpiſed theſe things, (as men commonly do,)
becauſe he had them not himſelf to glory in... No, if he would have
gloried and trusted in the fleſh, he had as much cauſe to do ſo as any
map; “. If any other man thinketh that he hath whereof to trust in the
fleſhºl more,” v. 4. He had as much to boast of as any Jew of them
aſſ, "i. His birth-right privileges. He was not a, proſelyte, but a na-
tive Iſraelite ; of the stock of Israel. And he was of the tribe of Ben-
jamin, in which tribe the temple stood, and which adhered to Judah when
all the other tribes revolted. Benjamin was the father’s darling, and
this was a favourite tribe. A Hebrew of the Hebrews, an Iſraelite on
both ſides, by father and mother, and from one generation to another;
none of his ancestors had matched with Gentiles.
eighth #; he had the token of God’s covenant in his fleſh, and was
circumciſed the very day which God had appointed. 3. For learning,
he was a Phariſee, brought up at the feet of Gamaliel, an eminent doc-
tor of the law : and was a ſcholar learned in all the learning of the Jews ; |
taught according to the perſect manner of the laws of the fathers, A&ts
22. 3. He was a Pharisee, the son of a Pharisee, (A&ts 23. 6.) and
after the most strict sect of his religion, lived a Pharisee, Aćts 26. 5.
4. He had a blameleſs converſation; touching the righteousness which is of
the law, blameless : as far as the Phariſees’ expoſition of the law went,
and as to the mere letter of the law, and outward obſervance of it, he
could acquit himſelf from the breach of it, and could not be accuſed by
any. #5. He had been an active man for his religion. As he made a
striët-profeſſion of it, under the title and charaćter of a Phariſee, ſo he
perſectited thoſe whom he looked upon as enemies to it. Concerning
zeal, persecuting the church. 6. He ſhewed that he was in good
earnest, though he had a zeal without knowledge, to direct and govern the
exerciſe of it; “I was zealous toward God, as ye all are this day, and
I perſecuted this way unto the death,” Aćts 22, 3, 4. All this was
enough to have made a proud Jew confident, and was stock ſufficient to
fet up with for his justification. But,
II. The apostle tells us here how little account he made of theſe, in
compariſon of his intereſt in Chriſt, and his expe&tations from him ;
“But what things were gain to me, those have I counted loss for Christ ;
(v. 7...) thoſe things which I had counted gain while I was a Phariſee,
and which I had before reckoned up, thoſe I counted loss for Christ : I
ſhould have reckoned myſelf an unſpeakable loſer, if, to adhere to them,
I had loſt my intereſt in Jeſus Chriſt.” He counted them loſs; not
only inſufficient to enrich him, but what would certainly impoveriſh and
ruin him, if he truſted to them, in oppoſition to Chriſt. Obſerve, The
apoſtle did not perſuade them to do any thing but what he himſelf did;
to quit any thing but what he had quitted himſelf; or venture on any
bottom but what he himſelf had ventured his immortal ſoul upon.
“Yea doubtlefs, and I count all things but loſs, for the excellency of
the knowledge of Chriſt Jeſus my Lord,” v. 8. Here the apoſtle ex-
plains himſelf. -
1. He tells us what it was that he was ambitious of and reached after;
it was the knowledge of Christ Jesus his Lord ; a believing experimental
WoL. W. No. 102.
7. But what || “..." * . . . . . . . 4 . . . . * *. - " * -
things were gain to me, thoſe i counted loſs for Chriſt. ||....."..."...”.” e had ſpoken before of
8. Yea doubtleſs, and I count all things but loſs for the ex-
2. He could boast of |
his relation to the church and the covenant, for he was circumcised the
i
3.
f
acquaintance with Chriſt as ‘Lord; not a here notional and peculative,
but a practical and efficăcious, knowledge of him: "So knowledggiò .
| ſometimes put for faith; By his knowledge, or the knowledge of him;’
shall my righteous Servant juſtify many, Iſa. 53.11. And it is the erº
cellency of knowledge. # is an abundant and tranſcendent exéeſ.
lency in the doćtrine of Chriſt, or the chriſtian religion, above allºths
knowledge of nature, and improvements of human wiſdom; for it is
ſuited to the caſe of fallen finners, and furniſhes them with all they need,
and all they can defire and hope for, with all ſaving wiſdom and ſaving
grace. . . . . . . . . . j • - . . . . . .
2. He ſhews how he had quitted his privileges as a Jew and a Pha-
riſee; ?ea doubtless ; his expreſſion riſes with a holy triumph and ele-
vation, &AAd gewöy ye 9. There are five particles in the original ; But,
those things; his Jewiſh privileges: here he ſpeaks of all things; all
worldly enjoyments and mere outward privileges whatſoever, things of a
like kind or any other kind, which could stand in competition with
| Christ for the throne in his heart, or pretend to merit and deſert. There
he had ſaid that he did count them but loſs; but it might be aſked,
“Did he continue ſtill in the ſame mind, did he not repent his renouncing
them ’’’ No, now he ſpeaks in the preſent tenfe; Tea doubtless, F Jo
count them, but loss. But it may be ſaid, “It is eaſy to ſay ſo; but
what would he do when he came to the trial * Why he tells us, that
he had himſelf pračtiſed according to this estimate of the caſe; For
whom I have ſuffered the loſs of all things. He had quitted all his ho-
nours and advantages, as a Jew and a Phariſee, and ſubmitted to all the
diſgrace and ſuffering which attended the profeſſion and preaching of
the goſpel. When he embarked in the bottom of the christian religion,
he ventured all in it, and ſuffered the loſs of all for the privileges of a
christian. Nay, he not only counted them loſs, but dung, anºxxz—
Offals thrown to dogs ; they are not only leſs valuable than Christ, but
in the highest degree contemptible, when they come in competition
with him. . . . . . . . . . . . -
Note, The New Testament never ſpeaks of saving grace in any terms
of diminution, but, on the contrary, repreſents, it as the fruits of the
divine Spirit, and the image of God, in the ſoul of man; as a divine na-
ture, and the seed of God; and faith is called precious faith; and meek-
ness is in the sight of God of great price, 1 Pet. 3. 4. 2 Pet. I. 1, &c.
9. And be found in him, not having mine own righ-
teouſneſs, which is of the law, but that which is through
the faith of Chriſt, the righteouſneſs which is of God by
faith : 10. That I may know him, and the power of his
reſurrečtion, and the fellowſhip of his ſufferings, being
made conformable unto his death ; 11. If by any means
1 might attain unto the reſurreótion of the dead. 12.
Not as though I had already attained, or were already
perfeót: but I follow after, if that I may apprehend that
for which alſo I am apprehended of Chriſt Jeſus. 13.
Brethren, I count not myſelf to have apprehended: but
this one thing I do, forgetting thoſe things which are be-
hind, and reaching forth unto thoſe things which are be-
fore, 14. I preſs toward the mark, for the prize of the
high calling of God in Chriſt Jeſus. . . . .
we have heard what the apostle renounced ; let us now ſee what he
laid hold on, and reſolved to cleave to, and that was, I. Christ ;, and; II.
Heaven. He had his heart on theſe two great peculiarities of the chriſ-
tian religion. - •, - -
I. The apostle had his heart upon Christ, as his Righteousness. This .
is illustrated in ſeveral instances. - - . . . .
1. He defired to win Christ; and an unſpeakable gainer he would
reckon himſelf, if he had but an interest in Christ and his righteouſneſs,
and if Christ became his Lord and his Saviour. That I may win him ;
as the runner wins the prize, as the ſailor makes the port he is bound
for. The expreſſion intimates that we have need to strive for him, and
&
reach after him; and that all is little enough to win him: , ; ,
2. That he might be found in him, (v. 9.) as the manſlayer was found
in the city of refuge, where he was ſafe from the avenger of blood,
Numb, 35, 25. Orit alludes to a judicial appearance; ſo we are to be
5. U. .

A. D. 62.
found of our Judge in peace, 2 Pet. 3. 14. *We are undone without a
righteouſneſs wherein to appear before God, for we are guilty. There
is a righteouſneſs provided for us in Jeſus Christ, and it is a complete
and perfeót righteouſneſs. None can have interest or benefit by it but
thoſe who come off from confidence in themſelves, and are brought
heartily to believe in him. “ Not having my own righteousness, which is
of the law; not thinking that my outward obſervances and good deeds
are able to atone for my bad ones ; or that by ſetting the one over
against the other, I can come to balance accounts with God. No, the
righteouſneſs which I depend upon, is that which is through the faith of
Christ ; not a legal, but evangelical righteouſneſs. The righteousness
which is of God by faith, ordained and appointed of God.” The Lord
Jeſus Chriſt is the Lord our Righteousness, Iſa. 45. 24. Had he not
been God, he could not have been our Righteousness ; the tranſcendent
excellence of the divine nature put ſuch a value upon, and ſuch a virtue
into, his ſufferings, that they became ſufficient to ſatisfy for the fins of
the world, and to bring in a righteouſneſs which will be effectual to all
who believe. Faith is the ordained means of ačtual intereſt and ſaving
benefit in all the purchaſe of his blood. It is by faith in his blood, Rom.
3. 25.
3. That he might know Chriſt; (v. 10.) “That I may know him,
and the power of his reſurreótion, and the fellowſhip of his ſufferings.”
Faith is called knowledge, Iſa. 53. 11. Knowing him here, is believing
in him : it is an experimental knowledge of the power of his resurrection,
and fellowship of his suffering, or feeling the transforming efficacy and |
virtue of them. Obſerve, The apoſtle was as ambitious of being ſančti-
fied as he was of being juſtified. He was as deſirous to know the power
of Chriſt’s death and reſurre&tion killing fin in him, and raiſing him up
to newneſs of life, as he was to receive the benefit of Chriſt’s death and
reſurre&tion in his juſtification. . .
4. That he might be conformable unto him ; and that alſo is meant of
his ſančtification. We are then made conformable to his death, when
we die to fin, as Chriſt died for ſin ; when we are grucifted with Christ,
the flesh and affections of it mortified, and the world is crucified to us, and
we to the world, by virtue of the cross of Christ. This is our conformity
to his death.
II. The apoſtle had his heart upon heaven, as his happineſs; “If by
any means I might attain to the reſurre&tion of the dead,” v. 11. The
happineſs of heaven is here called the resurrection of the dead, becauſe,
though the ſouls of the faithful, when they depart, are immediately with
Chriſt, yet their happineſs will not be complete till the general resurrection
of the dead at the laſt day, when ſoul and body ſhall be glorified to-
gether. 'Avászais, ſometimes fignifies the future ſtate. This the apoſtle
had his eye upon ; this he would attain. There will be a reſurre&tion
of the unjuſt, who ſhall ariſe to shame and everlasting contempt ; and our
care muſt be, to eſcape that : but the joyful and glorious reſurre&tion of
ſaints is called the resurrection, xar’ #oxã)—by eminence, becauſe it is in
virtue of Chriſt’s reſurre&tion, as their Head and Firſt-fruits; whereas
the wicked ſhall riſe only by the power of Chriſt, as their Judge. To
the ſaints it will be indeed a reſurrečtion, a return to bliſs and life and
glory; while the reſurreótion of the wicked is a riſing from the grave,
but a return to a second death. It is called the resurrection of the just,
and the resurrection of life; (John 5. 29.) and they are “counted
worthy to obtain that world, and the reſurre&tion from the dead,”
Luke 20, 35.
3. This joyful reſurre&tion the apoſtle preſſed toward. He was willing
to do anything, or ſuffer any thing, that he might attain that reſurrec.
fion. The hope and proſpect of it carried him with courage and con-
fancy through all the difficulties he met with in his work. Obſerve, 1.
He ſpeaks as if they were in danger of miſſing it, and coming ſhort of it.
A holy fear of coming ſhort, is an excellent means of perſeverance. Ob-
ſerve, 2. His care to be found in Chriſt, was in order to his attaining
the reſurrečtion of the dead. Paul himſelf did not hope to attain it
through his own merit and righteouſneſs, but through the merit and
righteouſneſs of Jeſus Chriſt. “Let me be found in Christ, that I may
attain the resurrection of the dead; be found a believer in him, and in-
tereſted in him by faith.”
He looks upon himſelf to be in a ſtate of imperfeótion and trial;
“ Not as though I had already attained, or were already perfeół,” v. 12.
Obſerver. The best men in the world will readily own their imperfeótion
in the preſent state. We have not yet attained, are not already perfeót;
there is still much wanting, in all our duties, and graces, and comforts.
If Paul had not attained to perfeótion, (who had reached to ſo high a
pitch of holineſs,) much leſs have we. Again, Brethren, I count not
PHILIPPIANS, III.
The Apoſtle's Concern and Hope.
myself to have apprehended, (v. 13.) & Xoyºuz 5 “ I make this judg-
ment of the caſe ; I thus reaſon with myſelf.” Obſerve, They who
think they have grace enough, give proof that they have little enough,
or rather, that they have none at all ; becauſe, wherever there is true
grace there is a define of more grace, and a preſfing toward the perfec-
tion of grace. Obſerve here, - ! sº -
(1.) What the apostle’s ačtings were, under this convićtion. Con-
fidering that he had not already attained, and had not apprehended, he
preſſed forward ; “I follow after, (v. 12.) Sºko–I pursue with vigour,
as one following after the game. I endeavour to get more grace, and
do more good; and never think I have done enough : if that I may ap-
prehend that for which also I am apprehended of Christ Jesus.” "Ob-
ſerve, [I.] From whence our grace comes ; from our being apprehended
of Chriſt Jeſus. It is not our laying hold of Chriſt firſt, but his laying
hold of us, which is our happineſs and ſalvation. We love him, because
he first loved us, 1 John 4. 19. Not our keeping hold of Chriſt, but
his keeping hold of us, is our ſafety. We are kept by his mighty power
through faith unto ſalvation, 1 Pet, 1.5. Obſerve, [2.] What the hap-
pineſs of heaven is ; it is to apprehend that for which we are apprehended
of Christ. When Chriſt laid hold of us, it was to bring us to heaven;
and to apprehend that for which he apprehended us, is to attain the
perfeótion of our bliſs.
He adds further; (v. 13.) This one thing I do ; this was his great
care, and concern : “ forgetting thoſe things which are behind, and
reaching forth to thoſe things which are before.” There is a finful for-
getting of paſt fins and paſt mercies, which ought to be remembered for
the exerciſe of conſtant repentance and thankfulneſs to God. But he
Jorgot the things which are behind, ſo as not to be content with preſent
meaſures of grace : he was ſtill for having more and more. So he
reached forth, maxiusép.svos—stretched himſelf forward, bearing toward
his point : expreſſions of a vehement concern. *
(2.) The apoſtle’s aim in theſe ačtings; “I preſs toward the mark,
for the prize of the high calling of God in Chriſt Jeſus,” v. 14. He
pressed toward the mark. As he who runs a race, never takes up ſhort
of the end, but is ſtill making forward as faſt as he can ; ſo they who
have heaven in their eye, muſt ſtill be preſſing forward to it in holy de-
fires and hopes, and constant endeavours and preparations. The fitter
we grow for heaven, the faster we must preſs towards it. Heaven is
called here the mark, becauſe it is that which every good christian has
in his eye; as the archer has his eye fixed upon the mark he deſigns to
hit. For the prize of the high calling. Obſerve, A christian’s calling is
a high calling : it is from heaven, as its original; and it is to heaven in
its tendency. Heaven is the prize of the high calling; tº 3px;3sioy—the
prize we fight for, and run for, and wrestle for ; what we aim at in all
we do, and what will reward all our pains. It is of great uſe in the
christian courſe, to keep our eye upon heaven. This is proper to give
us meaſures in all our ſervice, and to quicken us every step we take ;
and it is of God, from him we are to expect it. Eternal life is the gift
of God; (Rom. 6. 23.) but it is in Christ Jesus, through his hand, it
must come to us, as it is procured for us by him. There is no getting
to heaven as our home but by Christ as our Way.
15. Let us therefore, as many as are perfeót, be thus
minded: and if in any thing ye be otherwiſe minded,
God ſhall reveal even this unto you. 16. Nevertheleſs,
whereto we have already attained, let us walk by the ſame
rule, let us mind the ſame thing.
The apoſtle, having propoſed himſelf as an example, urges the Philip-
pians to follow it. Let the ſame mind be in us which was in bleſſed
Paul. We ſee here, how he was minded ; let us be like-minded, and ſet
our hearts upon Chriſt and heaven, as he did.
1. He ſhews that this was the thing, wherein all good chriſtians were
agreed; to make Chriſt all in all, and ſet their hearts upon another
world. This is that whereto we have all attained. However good chriſ-
tians may differ in their ſentiments about other things, this is what they
are agreed in, that Chriſt is a chriſtian's all ; that to win Chriſt, and to
be found in him, is our happineſs both here and hereafter. And there-
fore let us walk by the same rule, and mind the same thing. Having made
Chriſt our all to us, to us to live must be Christ. Let us agree to preſs
toward the mark, and make heaven our end.
2. That this is a good reaſon why chriſtians who differ in leſſer mat-
ters, ſhould yet bear with one another, becauſe they are agreed in the
A. D. 62.
Chriſtian Behaviour.
PHILIPPIANS, III, IV.
main matter; “If in anything #. be otherwise minded; if ye differ from
one another, and are not of the ſame judgment as to meats and days, and
other matters of the Jewiſh law; yet ye muſt not judge one-another,
while ye all meet now in Chriſt as your Centre, and hºpe to meet ſhortly
in heaven as your home. As for other matters of difference, lay no
great ſtreſs upon them, God shall reveal even this unfo you. Whatever ||
it is wherein ye differ, ye muſt wait till God give you a better under-
ſtanding, which he will do in his due time. In the mean time, as far as
ge have attained, ye muſt go together in the ways of God, join together
in all the great things in which ye are agreed, and wait for further light
in the leſſer things wherein ye differ.” * * *
17. Brethren, be followers together of me, and mark
them which walk ſo as ye have us for an enſample. 18.
(For many walk, of whom I have told you often, and now
tell you even weeping, that they are the enemies of the
croſs of Chriſt: 19. Whoſe end is deſtruction, whoſe
God is their belly; and whoſt glory is in their ſhame, who
mind "earthly things.). 20. For our converſation is in
heaven; from whence alſo we look for the Saviour, the
Lord Jeſus Chriſt; 21. Who ſhall change our vile body,
that it may be faſhioned like unto his glorious body, ac-
cording to the working whereby he is able even to ſubdue
all things unto himſelf.
He cloſes the chapter with warnings and exhortations. º
I. He warns them againſt following the examples of ſeducers and evil
teachers; (v. 18, 19.) “Many walk, of whom I have told you often,
and now tell you weeping, that they are the enemies of the croſs of
Chriſt.” Obſerve, There are many called by Chriſt’s name, who yet are
enemies to Chriſt’s croſs, and the defign and intention of it. Their walk
is a ſurer evidence what they are than their profeſſion. By their fruits
ge shall know them, Matth, 7.20. The apoſtle warns people againſt
ſuch : 1. Very frequently; I have told you often. We ſo little heed the
warnings given us, that we have need to have them repeated. To write
the same things is safe, v. 1. 2. Feelingly and affectionately; I now
tell you weeping. Paul was upon proper occaſions a weeping preacher, as
Jeremiah was a weeping prophet. Obſerve. An old ſermon may be
preached with new affections; what we ſay often we may ſay again, if
we ſay it affectionately, and are ourſelves under the power of it. He
gives us the charaćters of thoſe who were the enemies of the croſs of
Chriſt. w
(1.) Whoſe God is their belly; they mind nothing but their ſenſual
appetites. A wretched idol it is, and a ſcandal for any, but eſpecially for
chriſtians, to ſacrifice the favour of God, the peace of their conſcience,
and their eternal happineſs, to it. Gluttons and drunkards make a god
of their belly, and all their care is to pleaſe it, and make proviſion for it.
The ſame obſervance which good people give to God, epicures give to
their appetites. Of ſuch he ſays, “They ſerve not the Lord Jeſus
Chriſt, but their own bellies,” Rom. 16. 18.
(2.) They glory in their shame; they not only finned, but boaſted of
it, and gloried in that which they ought to be aſhamed of. Sin is the
finner's ſhame, eſpecially when it is gloried in. They value themſelves
for what is their blemiſh and reproach. . e º
(3.) They mind earthly things. Chriſt came by his croſs to “crucify
the world to us, and us to the world ;” and they who mind earthly
things, ačt direéily contrary to the croſs of Chriſt, and this great defign
of it. They reliſh earthly things, and have no reliſh of the things which
are ſpiritual and heavenly; they ſet their hearts and affections on earthly
things; they love them, and even dote upon them, and have a confidence
and complacency in them. He gives them this chara&ter, to ſhew how
abſurd it would be for chriſtians to follow the example of ſuch, or be led
away by them. To deter us all from it, he reads their doom :
(4.) Whoſe end is destruction. Their way ſeems pleaſant, but death
and hell are at the end of it. “What fruit had ye then in thoſe things
whereof ye are now aſhamed 2 For th end of thoſe things is death,”
Rom. 6.21. It is dangerous following them, though it is going down
the ſtream ; for if we chooſe their way, we have reaſon to fear their
end. Perhaps he alludes to the total deſtruction of the Jewiſh nation.
II. He propoſes himſelf and his brethren for an example, in oppoſi-
tion to theſe evil examples; “Brethren, be followers together of me,
and mark them who walk as ye have us for an example,” v. 17. Mark
them out for your patterſ. He explains himſelf, (v. 20.) by their re-
gard to Chriſt and heaven : for our conversation is in heaven. Obſerve,
1999: chriſtians, even while they are here on earth, have their conversa.
| tian in heaven. Their citizenship is there, wox{rsvaa: ; that is, we ſtand
| related to that world, and are citizens of the New Jerusalem. This world
#'not our home, but that is. There our greatest privileges and conceris
lie. And becauſe our citizenſhip is there, our converſation is there ;
being related to that world, we keep up a correſpondence with it. The
life of a chriſtian is in heaven, where his head is, and his home is, and
where he hopes to be ſhortly : he sets his affections upon things above;
and where his heart is, there will his converſation be. . AT,
The apoſtle had preſſed them to follow him, and other miniſters of
Qhriſt : “Why,” might they ſay, “Żyou are a company of poor,ide-
fpiſed, perſecuted people; who make no figure, and pretend to no ad-
vantages in the world; who will follow you?”. Nay,” ſays he iſºbut
our converſation is in heaven. “We have a near relation, and a great pre-
tenſion, to the other world; and are not ſo mean, and deſpicablevasive
are repreſented.” It is good having fellowſhip with thoſe who have fel.
lowſhip with Chriſt, and converſation with thoſe whoſe conversation is in
heaven. - : ; ;
1. Becauſe we look for the Saviour from thence; 60.20.) is From
whence alſo we look for the Saviour, the Lord Jeſus Chriſt.”. He is
not here, he is aſcended, he is entered with the veil forus; and week-
Pećt his ſecond coming from thence, to gather in all the citizens of that
New Jeruſalem to himſelf, is gºt 3 gº, º s , , , , , , º,
2. Becauſe at the ſecond coming of Châtweexpect to he happy and
glorified there. There is good, reaſon to have journconverſation in hea-
ven, not only becauſe Chriſt is now there, but becauſe we hope to be
there ſhortly ; “Who ſhall change our vile:bodies, that they may be
faſhioned like unto his glorious body,” v. 21. There is a glory reſerved
for the bodies of the ſaints, which they will be inſtated in at the reſur-
rečtion. The body is now at the beſt a vile body, rô a jaz rās ramewºosas
**—the body of our humiliation ; ; it has its riſe and original. from the
earth, it is ſupported out of the earth, and is ſubječt to many diſeaſes,
and to death at laſt. Beſides, it is often the occaſion and inſtrument of
much fin, which is called the body of this death, Rom. 7. 24. Or it may
be underſtood of its vileneſs when it lies in the grave; at the reſurrec-
tion, it will be found a vile body, reſolved into rottenneſs-and-duſt; the
“duſt will return to the earth as it was,” Eccl. 12.7; But it will be
made a glorious body; and not only raiſed again to life, but raiſed to
great advantage. Obſerve, (1). The ſampled of this change, aid that
is, the glorious body of Chriſt; when he was transfigured...apan the
mount, “ his face did ſhine as the ſun, and his raiment was white as the
light,” Matth. 17. 2. He went to heaven, clothed with a body, that he
might take poſſeſſion of the inheritance in our nature, and be not only
the “Firſt-bor's from the dead, but the Firſt-born of the children of the
reſurrečtion.”. We ſhall be “conformed to the image of his Son, that
he might be the Firſt-born among many brethren,” Rom. 8. 29, , Ob-
ſerve, (2) The power by which this change will be wrought : “ ac-
cording to the working whereby he is able even to ſubdue allºthings
unto himſelf.” There is an ºfficacy of power, an “exceeding greatneſs
of power, and the working of mighty power,” Eph. 1, 19. It is matter
of comfort to us that he can subdue all things to himself, and ſooner or
later will bring over all into his intereſt. And the reſurreótion will be
wrought by this power. I will raise him up at the last day, John 6:44.
| Let this confirm our faith of the reſurre&tion, that we not only have the
ſcriptures, which aſſure us it ſhall be, but we know the power of God,
which can effect it, Matth. 22.29. As Chriſt's reſurrečtion was a glori-
ous inſtance of the divine power, and therefore “he is declared to be the
| Son of God with power, by the reſurreàion from the dead;" (Roma 1.
4.) ſo will our reſurre&tion be : and his reſurrečtion is a ſtanding evidence,
as well as pattern, of our’s. And then all the enemies of the Redeemer’s
: kingdom will be completely conquered. Not only he who had the power
of death, that is, the Devil, (Heb. 2. 14.) but the last enemy, shall be
destroyed, that is, death, I Cor. 15, 26. Death will be swallowed up in
4.
victory, v. 54. -
CHAP. IV.
Eachortations to several christian duties, as steadfastness, unanimity, joy,
&c. v. 1...9. , 7 he apostle's gratºful acknowledgments of the Philippians'
kindness to him, with capressions of his own content, and desire of their
good, v. 10.20. He concludes the epistle with praiſe, ſalutations, and
bleſſing, v. 21...23.
* A.D.62. . . -.
1. Tº ORE, my brethrens dearly beloved and
l' longed for, my joy and crown, ſo ſtand faſt in the
Lord, my dearly beloved. 2. I beſeech Euodias, and be-
feech Syntyche, that they be of the ſal:le mind in the
Lord, 3...And I entreat thee alſo, true yoke-fellow, help
thoſe women which laboured with me in the goſpel, with
Clement alſo, and with other my fellow-labourers, whoſe | particular perſons ; I entreat thee alſo, true yoke-fellow. Who this per-
inames are in the book of life. 4. Rejoice in the Lord
alway: and again I ſay, Rejoice. 5. Let your moderation
be known unto all men. The Lord is at hand. 6. Be
careful for nothing; but in every thing by prayer and
ſupplication, with thankſgiving let your requeſts be made
known unto God. 7. And the peace of God, which
paſſethall underſtanding, ſhall keep your hearts and minds
through Chriſt Jeſus. 8. Finally, brethren, whatſoever
things are true, whatſoever things are honeſt, whatſoever
things are, juſt, whatſoever things are pure, whatſoever
things are lovely, whatſoever things are of good report;
if there be any virtue, and if there be any praiſe, think on
theſe things. 9. Thoſe things which ye have both learned,
and received, and heard and ſeen in me, do : and the God
of peace ſhall be with you. . . . .”
The apoſtle begins the chapter with exhortations to divers chriſtian
duties. • * . s -
I. To ſteadfaſtneſs in 6ür, chriſtian profeſſion, v. 1. It is inferred
from the cloſe of the foregoing chapter; Therefore stand fast, &c.
Seeing our conversation is in heaven, and we look for the Saviour to
come from thence, and fetch us thither : therefore let us stand fast.
Note, The believing hope and proſpect of eternal life ſhould engage
us to be ſteady, even, and conſtant, in our chriſtian courſe. Obſerve
here, " ; w , * g
1. The compellations are very endearing ; “My brethren, dearly be.
loved, and longed for, my joy and crown ; and again, My dearly be-
loved.” Thus he expreſſes the pleaſure he took in them, the kindneſs
hé-had for them, to convey his exhortations to them with ſo much the
greater advantage. He looked upon them as his brethren, though he
was a great apoſtle. ... All we are brethren. There is difference of gifts,
graces, and attainments, yet, being renewed by the ſame Spirit, after the
ſame image, we are brethren; as the children of the ſame parents, though
of different ages, ſtatures, and complexions. Being brethren, (1.) He
loved them, and loved them dearly; Dearly beloved ; and again, My
dearly beloved. Warm affections become miniſters and chriſtians toward
one another. Brotherly love muſt always go along with the brotherly
relation. (2.) He loved them, and longed for them ; longed to ſee
them, and hear from them ; longed for their welfare, and was earneſtly
deſirous of it ; “I long after you all in the bowels of Jeſus Chriſt,”
ch. 1. 8. (3.) He loved them, and rejoiced in them. They were his
joy ; he had no greater joy than to hear of their ſpiritual health and pro-
fperity. “I rejoiced greatly that I found of thy children walking in
the truth,” 2 John 4.3 John 4. ... (4.) He loved them, and gloried in
them : they were his crown as well as his joy. . Never was proud am-
bitious man more pleaſed with the enſigns of honour than Paul was with
the evidences of the fincerity of their faith and obedience. All this is
to prepare his way to greater regard. - -
2. The exhortation itſelf; So stand fast in the Lord. Being in Chriſt,
they muſt stand fast in him, even and ſteady in their walk with him, and
cloſe and constant unto the end. Or, To stand fast in the Lord, is to
stand fast in his strength, and by his grace; not-truſting in ourſelves,
and diſclaiming any ſufficiency of our own; we muſt be “ſtrong in the
Lord, and in the power of his might,” Eph. 6. 10. “So ſtand faſt, ſo
as you have done hitherto, ſtand faſt unto the end, ſo as you are my be-
loved, and my joy and crown ; ſo ſtand faſt, as thoſe in whoſe welfare
and perſeverance I am ſo nearly intereſted and concerned.”
II. He exhorts them to unanimity and mutual affiſtance; (v. 2, 3.)
“I beſeech Euodias and Syntyche, that they be of the ſame mind in the
Lord.” This is dire&ted to ſome particular perſons. Sometimes there
is need of applying the general precepts of the goſpel to particular per-
ſons and caſes. Euodias and Syntyche, it ſeems, were at variance, either
PHILIPPIANS, IV.
| muſt be a yoke-fellow too with his friends.
Various Exhortations.
one with the other, or with the church; either upon a civil account, it
may be they were engaged in a law-ſuit; or upon a religious account, it
may be they were of different opinions and ſentiments. “Pray,” ſays
he, “defire them from me to be of the same mind in the Lord; to keep
| the peace, and live in love; to be of the ſame mind one with another,
not thwarting and contradićting ; and that they be of the ſame min
with the reſt of the church, not acting in oppoſition to them.” . . .
Then he exhorts to mutual affiſtance; (v. 3.) and that he dire&ts to
ſon was, whom he calls true yoke fellow, is uncertain. Some think £pa- .
phroditus, who is ſuppoſed to be one of the paſtors of the church of the
Philippians. . Others think it was ſome eminent good woman, perhaps
Paul’s wife, becauſe he exhorts his yoke-fellow to help the women which
laboured with him. Whoever was the yoke-fellow with the apoſtle,
It ſeems, there were women
who laboured with Paul in the goſpel; not in the public ministry; (for
the apostle expreſsly forbids that, (1 Tim. 2. 12.) I suffer not a woman
to teach ;) but by entertaining the ministers, viſiting the fick, instruct-
ing the ignorant, convincing the erroneous. Thus women may be help-
ful to ministers in the work of the goſpel. Now, ſays the apostle, do
thou help them. They who help others, ſhould be helped themſelves,
when there is occaſion. “ Help them, join, with them, strengthen their
hands, encourage them in their difficulties.” . .” -
“With Clement alſo, and other my fellow-labourers.” Paul had a
'kindneſs for all his fellow-labourers; and as he had found the benefit of
their assistance, he concluded how comfortable it would be to them to
have the assistance of others. Of his fellow-labourers he ſays, Whose
names are in the book of life; either they were choſen of God from all
eternity, or registered and inrolled in the corporation and ſociety to
| which the privilege of eternal life belongs, alluding to the custom among
the Jews and Gentiles, of registering the inhabitants or the freemen of a
city. So we read of their names being written in heaven, (Luke 10, 20.
“ not blotting his name out of the book of life,” (Rev. 3. 5.) and of
“ them who are written in the Lamb’s book of life,” Rev. 21. 27.
Obſerve, There is a book of life; there are names in that book, and
not characters and conditions only. We cannot ſearch into that book,
or know whoſe names are written there ; but we may, in a judgment
of charity, conclude that they who labour in the goſpel, and are faith-
ful to the interest of Christ and ſouls, have their names in the book of
life. - º
III. He exhorts to holy joy and delight in God ; “Rejoice in the
Lord alway : and again I ſay, Rejoice,” v. 4. All our joy muſt ter-
minate in God; and our thoughts of God muſt be delightful thoughts.
Delight thyself in the Lord; (Pſ. 37. 4.) in the multitude of our thoughts.
within us, (grievous and afflićting thoughts,) his comforts delight our
sogls, (Pſ. 94. 19.) and our meditation of him is sweet, Pſ. 104. 34.
'bſerve, It is our duty and privilege to rejoice in God, and to rejoice
in him always ; at all times, in all conditions; even when we ſuffer for
him, or are afflićted by him. We muſt not think the worſe of him or of
his ways, for the hardſhips we meet with in his ſervice. There is enough
in God to furniſh us with matter of joy in the worſt circumſtance on
earth. He had ſaid it before, (ch. 3. 1.) Finally, my brethren, rejoice
in the Lord. Here he fays it again, “ Rejoice in the Lord alway ; and
again I ſay, Rejoice.” Joy in God is a duty of great conſequence in
the chriſtian life; and chriſtians need to be again and again called to it.
If good men have not a continual feast, it is their own fault.
IV. We are here exhorted to candour and gentleneſs, and good tem-
per towards our brethren ; “Let your moderation be known to all men,
v. 5. In things indifferent do not run into extremes; avoid bigotry.
and animoſity"; judge charitably concerning one another.”. The word
to imisix}; ſignifies a good diſpoſition towards other men; and this mode-
ration is explained, Rom. 14. Some underſtand it of patient bearing
afflićtions, or ſober enjoyment of worldly good; and ſo it well agrees.
with the following verſe. The reaſon is, The Lord is at hand. The
confideration of our Maſter’s approach, and our final account, ſhould.
keep us from ſmiting our fellow-ſervants, ſupport us under preſent ſuf-
ferings, and moderate our affections to outward good. “He will take
vengeance on your enemies, and reward your patience.” -
V. Here is a caution againſt diſquieting perplexing care ; (v. 6.) Be
careful for nothing—unbºy aspur&rs: the ſame expreſſion with that Matth.
6. 25. Take no thought for your life 5, that is, anxious care and diſtraćt-
ing thought in the wants and difficulties of life. Obſerve, It is the
duty and intereſt of chriſtians to live without care. There is a care of
diligence which is our duty, and confiſts in a wife forecaſt and due con-
A. D. 62.
Kindneſ; acknowledged. *
PHILIPPIANs, Iv.
cern ; but there is a care of diffidence and diſtruſt, which is our fin and
folly, and which only perplexes and diſtraćts, the mind. “Be careful
Jor nothing, ſo as by your care to distrust God, and unfit yourſelves for
his ſervice.” - - -
VI. As a ſovereign antidote againſt perplexing care, he recommends
to us conſtant prayer ; “ In every thing by prayer and ſupplication,
with thankſgiving, let your requeſts be made known to God.” Obſerve,
1. We muſt not only keep up ſtated times for prayer, but we muſt pray
upon every particular emergence. In every thing by prayer. When
any thing burthens our ſpirits, we muſt eaſe our minds by prayer; when
our affairs are perplexed or diſtreſſed, we muſt ſeek directon and ſupport.
2. We muſt join thankſgiving with our prayers and ſupplications : we
muſt not only ſeek ſupplies of good, but own receipts of mercy. Grate-
ful acknowledgments of what we have, argue a right diſpoſition of mind,
and are prevailing motives for further bleſfings. , 3. Prayer is offering
up our defines to God, or making them known to him ; Let your requests
be made known to God. Not that God needs to be told either our wants
or deſires ; for he knows them better than we can tell him : but he will
know them from us, and have us ſhew our regards and concern, expreſs
our value of the mercy, and ſenſe of our dependence on him. 4. The
effect of this will be the peace of God keeping our hearts, v. 7. The
peace of God, that is, the comfortable ſenſe of our reconciliation to God,
and intereſt in his favour, and the hope of the heavenly bleſſedneſs, and
enjoyment of God hereafter, which passeth all understanding, is a greater
good than can be ſufficiently valued or duly expreſſed. “ It has not
entered into the heart of man,” 1 Cor. 2. 9. This peace will “keep
our hearts and minds through Chriſt Jeſus;” it will keep them from
finning under our troubles, and from finking under them ; keep them
calm and ſedate, without diſcompoſure of paſſion, and with inward
ſatisfaction. “ Thou ſhalt keep him in perfeót peace, whoſe mind is
ſtayed on thee,” Iſa. 26. 3.
VII. We are exhorted to get and keep a good name; a name for
ood things with God and good men ; Whatſoever things are true and
- ź. ; (v. 8.) a regard to truth in our words and engagements, and to
decency and becomingneſs in our behaviour, ſuitable to our circumſtance
and condition of life. Whatſoever things are just and pure : agreeable
to the rules of juſtice and righteouſneſs in all our dealings with men ;
and without the impurity or mixture of fin. Whatſoever things are
lovely and of good report, that is, amiable ; that will render us beloved,
and make us well ſpoken of, as well as well thought of, by others. “If
there is any virtue, if there is any praiſe ;” any thing really virtuous in
any kind, and worthy of commendation. Obſerve, 1. The apoſtle would
have the chriſtians learn anything which was good of their heathen neigh.
bours; “ If there be any virtue, think of theſe things : imitate them in
what is truly excellent among them; and let not them outdo you in any
inſtance of goodneſs.” We ſhould not be aſhamed to learn any good
thing of bad men, or thoſe who have not our advantages. 2. Virtue has
its praiſe, and will have. We ſhould walk in all the ways of virtue, and
abide therein; and then, whether our praise be of men or no, it will be
of God, Rom. 2. 29.
In theſe things he propoſes himſelf to them for an example; (v. 9.)
“Thoſe things which ye have learned, and received, and heard and ſeen
in me, do.” Obſerve, Paul’s doćtrine and life were of a piece. What
they ſaw in him, was the ſame thing with what they heard from him.
He could propoſe himſelf as well as his doćtrine to their imitation. It
gives a great force to what we ſay to others, when we can appeal to what
they have ſeen in us. And this is the way to have the God of peace
twith us—to keep cloſe to our duty to him. The Lord is with us while
we are with him.
10. But I rejoiced in the Lord greatly, that now at the
laſt your care of me hath flouriſhed again; wherein ye |
were alſo careful, but ye lacked opportunity. 1 1. Not
that I ſpeak in reſpect of want : for I have learned, in
whatſoever ſtate 1 am, therewith to be content.
know both how to be abaſed, and I know how to abound:
every where, and in all things, I am inſtructed both to be
full and to be hungry, both to abound and to ſuffer need.
13. I can do all things through Chriſt who ſtrengtheneth
me. 14. Notwithſtanding ye have well done, that ye did
communicate with my afflićtion. 15. Now, ye Philip-
Vol. V. No. 102.
12, I |
pians, know alſo, that in the beginning of the goſpel,
when I departed from Macedonia, no church communi-
cated with me as concerning giving and receiving, but
ye only. 16. For even in Theſſalonica ye ſent once and
again unto my neceſſity. iT. Not becauſe I deſire a gift:
but I deſire fruit that may abound to your account. 18.
But I have all, and abound: I am full, having received of
Epaphroditus the things which were ſent from you, an
odour of a ſweet ſmell, a ſacrifice acceptable, well-pleaſing
to God. 19. But my God ſhall ſupply all your need ac-
cording to his riches in glory by Chriſt Jeſus. . . .
In theſe verſes we have the thankful grateful acknowledgment which
the apoſtle makes of the kindneſs of the Philippians in ſending hion-
a preſent for his ſupport, now that he was a prisoner at Rome. And
here, - *
I. He takes occaſion from thence to acknowledge their former kind-
neſſes to him, and to make mention of them, v. 15, 16. Paul had a
grateful ſpirit : for though what his friends did for him was nothing in
compariſon of what he deſerved from them, and the obligations he had
laid upon them; yet he ſpeaks of their kindneſs as if it had been a piece
of generous charity, when it was really far ſhort of a juſt debt. If they .
had each of them contributed half their eſtates to him, they had not
given him too much, fince they owed to him even their own ſouls ; and
yet, when they ſent a ſmall preſent to him, how kindly does he take it,
how thankfully does he mention it, even in this epiſtle which was to be
left upon record, and read in the churches, through all ages; ſo that
wherever this epiſtle ſhall be read, there ſhall this which they did to Paul
be told for a memorial of them. Surely never was preſent ſo well
repaid. -
He reminds them, that “in the beginning of the goſpel no church
communicated with him as to giving and receiving, but they only,” v. 15.
They not only maintained him comfortably while he was with them, but
when he departed from Macedonia they ſent tokens of their kindneſs
after him ; and this, when no other church did ſo befides. None beſides
ſent after him of their carnal things, in conſideration of what they had
reaped of his spiritual things. In works of charity, we are ready to aſk,
“What do other people do ’’’ But the church of the Philippians never
conſidered that. It redounded ſo much the more to their honour, that
they were the only church who were thus juſt and generous. Even in
Theſſalonica (after he was departed from Macedonia) ye ſent once and
again to my neceſſity, v. 16. Obſerve, 1. It was but little which they
ſent ; they ſent only to his neceſſity; juſt ſuch things as he had need
of ; perhaps it was according to their ability, and he did not deſire ſu-
perfluities or dainties. 2. It is an excellent thing to ſee thoſe to whom
God has abounded in the gifts of his grace, abounding in grateful re-
turns to his people and miniſters, according to their own ability, and
their neceſſity; ?e sent once and again. Many people make it an excuſe
for their charity, that they have given once ; why ſhould the charge.
come upon them again But the Philippians ſent once and again ; they
often relieved and refreſhed him in his neceſſities. He makes this men-
tion of their former kindneſs, not only in his own gratitude, but for their
encouragement. -
II. He excuſes their neglect of late. It ſeems, for ſome time they
had not ſent to inquire after him, or ſent him any preſent ; but “now
at the laſt their care of him flouriſhed again,” (v. 10.) like a tree in the
fpring, which ſeemed all the winter to be quite dead. Now, in confor-
|mity to the example of his great Maſter, inſtead of upbraiding them for
their negle&t, he makes an excuſe for them ; “Wherein ye were alſo
careful, but ye lacked opportunity.” How could they lack opportu-
nity, if they had been reſolved upon-it They might have ſent a meſ--
ſenger on purpoſe. But the apoſtle is willing to ſuppoſe, in favour of
them, that they would have done it if a fair opportunity had offered.
How contrary is this to the condućt of many to their friends, by whom
neglects which really are excuſable, are reſented very heinouſly ; when
Paul excuſed that which he had reaſon enough to reſent.
III. He commends their preſent liberality ; “ Notwithſtanding, ye
have well done, that ye did communicate with my afflićtion,” v. 14. It
is a good work to ſuccour and help a good miniſter in trouble. Here
| ſee what is the nature of true chriſtian ſympathy; not only to be con-
cerned for our friends in their troubles, but to do what we can to help
them. They communicated with him in his affliction, in relieving him
- 5.X. -
A.D. 62.
under it. He who ſays, Be “ ye warmed, be ye filled, and giveth not
thoſe things they have need of; what doth it profit º’’ Jam. 2. 16.
He rejoiced greatly in it, (v. 10.) becauſe it was an evidence of their
affection to him, and the ſucceſs of his miniſtry among them. When the
fruit of their charity abounded toward the apoſtle, it appeared that the
fruit of his miniſtry abounded among them.
IV. He takes care to obviate the ill uſe ſome might make of his
taking ſo much notice of what was ſent him. It did not proceed either
from diſcontent and diſtruſt, (v. 11.) or from covetouſneſs, and love of
the world, v. 12.
1. It did not come from diſcontent, or diſtruſt of Providence ; Not
that I speak in respect of want : (v. 11.) not in reſpect of any want he
felt, or of any want he feared. As to the former, he was content with
the little he had, and that ſatisfied him ; as to the latter, he depended
upon the providence of God to provide for him from day to day, and
that ſatisfied him. So that he did not ſpeak in reſpect of want any
way; “ for I have learned, in whatſoever ſtate I am, therewith to be
content.” We have here an account of Paul’s learning, not that which
he got at the feet of Gamaliel, but that which he got at the feet of
Christ. He had learnt to be content ; and that was a leſſon he had as
much need to learn as moſt men, confidering the hardſhips'and ſufferings
with which he was exerciſed. He was in bonds and imprisonments, and
neceſſities, often; but in all he had learnt to be content, to bring his
mind to his condition, and make the beſt of it.
“I know both, how to be abaſed, and I know how to abound,” v. 12.
This is a ſpecial ačt of grace, to accommodate ourſelves to every condi-
tion of life, and carry an equal temper of mind through all the varieties
of our ſtate. (1.) To accommodate ourſelves to an afflićted condition;
to know how to be abaſed, how to be hungry, how to suffer want, ſo as
not to be overcome by the temptations of it, either to loſe our comfort
in God, or diſtruſt his providence, or to take any indirect courſe for our
own ſupply. (2.) To a proſperous condition ; to know how to abound,
how to be full, ſo as not to be proud, or ſecure, or luxurious. And this
is as hard a leſſon as the other; for the temptations of fulneſs and pro-
fperity are not leſs than thoſe of afflićtion and want. But how muſt we
learn it “I can do all things through Chriſt who ſtrengthens me,”
v. 13. We have need of ſtrength from Chriſt, to enable us to perform
not only thoſe duties which are purely chriſtian, but even thoſe which
are the fruit of moral virtue. We need his ſtrength to teach us to be
content in every condition. The apoſtle had ſeemed to boaſt of himſelf,
and of his own ſtrength; I know how to be abased; (v. 12.) but here
he transfers all the praiſe to Chriſt. “What do I talk of knowing how
to be abaſed, aud how to abound P It is only through Christ who strengthens
me, that I can do it, not in my own ſtrength.” So we are required to
be ſtrong in the Lord, and in the power of his might, (Eph. 6. º and
to be strong in the grace which is in Christ Jesus ; (2 Tim. 2. 1.) and
we are strengthened with might by his Spirit in the inner man, Eph. 3, 16.
The word in the original is a participle of the preſent tenſe, iv rá Hvěvva-
tºgyri as xpisó, and denotes a preſent and continued ačt ; “Through
Chriſt, who is ſtrengthening me, and does continually ſtrengthen me; it
is by his conſtant and renewed ſtrength I am enabled to act in every
thing ; I wholly depend upon him for all my ſpiritual power.”
2. It did not come from covetouſneſs, or an affection to worldly
wealth ; Not becauſe I deſire a gift; (v. 17.) that is, “I welcome your
kindneſs, not becauſe it adds to my enjoyments, but becauſe it adds to
your account.” He deſired it not ſo much for his own ſake, but their’s;
“I deſire fruit that may abound to your account, that you may be enabled
to make ſuch a good uſe of your worldly poſſeſſions, that you may give
an account of them with joy. It is not with any deſign to draw more
from you, but to encourage you to ſuch an exerciſe of beneficence as
will meet with a glorious reward hereafter. “For my part,” ſays he,
sº I have all, and abound, v. 18. What can a man deſire more than
enough I do not defire a gift for the gift’s ſake, for I have all, and
abound.” They ſent him a ſmall token, and he defired no more; he
was not ſolicitous for a preſent ſuperfluity, or a future ſupply ; “I am
ull, having received from Epaphroditus the things which were ſent from
*
PHILIPPIANs, IV.
| only of living in it, but of receiving from it.
Concluſion.
you.” Note, A good man will ſoon have enough of this world; not
A covetous worldling, if
he has ever ſo much, would ſtill have more ; but a heavenly chriſtian,
though he has little, has enough. -
V. The apoſtle aſſures them, that God did accept, and would recom-
penſe, their kindneſs to him. -
1. He did accept it; “It is an odour of a ſweet ſmell, a ſacrifice ac-
ceptable, well-pleafing to God.” Not a ſacrifice of atonement, for none
makes atonement for fin but Chriſt; but a ſacrifice of acknowledgment,
| and well-pleasing to God. . It was more acceptable to God as it was the
fruit of their grace, than it was to Paul as it was the ſupply of his want.
With such sacrifices God is well pleased, Heb. 13. 16. -
2. He would recompenſe it ; “But my God ſhall ſupply all your
wants according to his riches in glory by Chriſt Jeſus,” v. 19. He does
as it were draw a bill upon the exchequer in heaven, and leaves it to
God to make them amends for the kindneſs they had ſhewed him. “He
ſhall do it, not only as your God, but as my God, who takes what is
done to me as done to himself. You ſupplied my needs, according to
your poverty; and he ſhall ſupply your’s, according to his riches.” But
ſtill it is by Christ Jeſus : through him we have grace to do that which
is good, and through him we muſt expect the reward of it. Not of debt,
but of grace; for the more we do for God, the more we are indebted to
him, becauſe we receive the more from him. -
20. Now unto God and our Father be glory for ever
and ever. Amen. 21. Salute every ſaint in Chriſt Jeſus.
The brethren which are with me greet you. 22. All the
ſaints ſalute you, chiefly they that are of Caeſar's houſe-
hold. 23. The grace of our Lord Jeſus Chriſt be with
you all. Amen.
The apoſtle concludes the epiſtle in theſe verſes:
1. With praiſes to God; “ Now unto God and our Father be glory
for ever and ever. Amen,” v. 20. Obſerve, (1.) God is to be confi-
dered by us as our Father; Now unto God and our Father. It is a
great condeſcenfion and favour in God, to own the relation of Father to
finners, and allow us to ſay to him, Our Father; and it is a title peculiar
to the goſpel-diſpenſation. It is alſo a great privilege and encourage-
ment to us, to confider him as our Father; as one ſo nearly related, and
who bears ſo tender an affection towards us. We ſhould look upon
God, under all our weakneſs and fears, not as a tyrant or an enemy, but
as a Father, who is diſpoſed to pity us and help us. (2.) We muſt
aſcribe glory to God as a Father : the glory of his own excellence, and
of all his mercy unto us. We muſt thankfully own the receipt of all
from him, and give the praiſe of all to him. And our praiſe muſt be
conſtant and perpetual; it muſt be glory for ever and ever.
2. With ſalutations to his friends at Philippi; “Salute every ſaint in
Chriſt Jeſus, (v. 21.) give my hearty love to all the chriſtians in your
parts.” He defires remembrances not only to the bishops and deacons,
and the church in general, but to every particular ſaint. Paul had a
kind affection to all good chriſtians.
3. He ſends ſalutations from thoſe who were at Rome; “The brethren
who are with me, salute you ; the miniſters, and all the ſaints here, ſend
their affectionate remembrances to you. “Chiefly they who are of Caſar’s
houſehold;’ the christian converts who belonged to the emperor’s court.”
Obſerve, (1.) There were ſaints in Caeſar’s houſehold. Though Paul was
impriſoned at Rome, for preaching the goſpel, by the emperor’s command;
yet there were ſome christians in his own family. The goſpel early ob-
tained among ſome of the rich and great. Perhaps the apoſtle fared the
better, and received ſome favour, by means of his friends at court. (2.)
Chiefly they, &c. Obſerve, They, being bred at court, were more complai-
sant than the reſt. See what an ornament to religion ſanétified civility is.
4. The apoſtolical benediction, as uſual; “The grace of our Lord
Jesus Christ be with you all. Amen. The free favour and good-will of
Chriſt be your portion and happineſs.”
E x P O S
I T I O N,
AN'
WITH r
19tactical Dúgernationg,
OF THE
E P I S T L E O F ST. P. A U L
TO THE
COLOSSIANS.
COLOSSE was a confiderable city of Phrygia, and, probably, not far from Laodicea and Hierapolis; we find theſe three mentioned together,
ch. 4. 13.
It is now buried in ruins, and the memory of it chiefly preſerved in this epiſtle.
*
—i. * -1 - == L. ---
I Y I. Tºgº. º º: i. T —r
ſ n
p f * *,
's. ; j r & F ºr
The deſign of the epiſtle is to warn them of the
danger of the Jewiſh zealots, who preſſed the neceſſity of obſerving the ceremonial law; and to fortify them againſt the mixture of the Gentile
philoſophy with their chriſtian principles.
He profeſſes a great ſatisfaction in their steadfastness and conſtancy, and encourages them to perſº-
verance. It was written about the ſame time with the epiſtle to the Epheſians and Philippians, Anna Domini 62istand in the ſame place, while
he was now priſoner at Rome.
He was not idle in his confinement, and the word of God was not boundin ºf Loominoyos vºl ( . .
This epiſtle, like that to the Romans, was written to thoſe whom he had never ſeen, or had any perſonal acquaintance withº The church planted
at Coloſſe was not by Paul’s miniſtry, but by the miniſtry of Epaphras or Epaphroditus, an évangeliſt, one whom he delegated to preach the
goſpel among the Gentiles; and yet,
i t
I. There was a flouriſhing church at Coloſſe, and one which was eminent and famous among the churches. One would have thought none
would have come to be flouriſhing churches but thoſe which Paul himſelf had planted; but here was a flouriſhing church planted by Epa-
phras.
church. God uſes what hands he
men, 2 Cor. 4, 7.
God is ſometimes pleaſed to make uſe of the miniſtry of thoſe who are of leſs note, and lower gifts, for doing great ſervice to his
pleaſes, and is not tied to thoſe of note, that the excellence
of the power may appear to be of God, and not of
! {} f *
! ... , ;: , or ºf stºrſ : ; ; ; , , , , , ~4
II. Though Paul had not the planting of this church, yet he did not therefore negle&t it; nor, in writing his epiſtles, does he make any difference
between that and other churches.
The Coloſſians, who were converted by the miniſtry of Epaphras, were as dear to him, and he as much cons
cerned for their welfare, as the Philippians, or any others who were converted by his miniſtry. Thus he put an honour upon an inferior miniſter,
and teaches us not to be ſelfiſh, or think all that honour loſt, which goes beſide ourſelves.
We learn, in his example, not to think it a diſparage-
ment to us to water what others have planted; or build upon the foundation which others have laid; as he himſelf, as a wise master-builder, laid
the foundation, and another builded thereon, 1 Cor. 3. 10.
CHAP. I.
We have here, I. The inſcription, as usual, v. 1, 2. II. His thankſgiving
to God for what he had heard concerning them ; their faith, love, and
hope, v. 3.8. III. His prayer for their knowledge, fruitfulness, and
strength, v. 9...ll. IV. An admirable ſummary of the christian doc-
trine concerning the operation of the Spirit, the person of the Redeemer,
the work of redemption, and the preaching of it in the gospel, v. 12.28.
1. PA. an apoſtle of Jeſus Chriſt, by the will of God,
and Timotheus our brother, 2. To the ſaints and
faithful brethren in Chriſt which are at Coloſſe : Grace be
unto you, and peace, from God our Father, and the Lord
Jeſus Chriſt.
The inſcription of this epiſtle is much the ſame with the reſt; only it
is obſervable,
1: That he calls himſelf an “apoſtle of Jeſus Chriſt by the will of
God.” An apoſtle is a prime-miniſter in the kingdom of Chriſt, imme-
diately called by Chriſt, and extraordinarily qualified; his work was pe-
culiarly to plant the chriſtian church, and confirm the chriſtian doćtrine.
He attributes this not to his own merit, ſtrength, or ſufficiency; but
to the free grace and good-will of God. He thought himſelf engaged
§ º his utmoſt, as an apoſtle, becauſe he was made ſo by the will of
OCl,
2. He joins Timothy in commiſſion with himſelf, which is another
inſtance of his humility ; and though he elſewhere calls him his son,
* ! • , , "i - , , " i , 3. s. . ; 3 }
§
\ \ } \ º, C. A
—r- Tº e —i.
\ . . . . . .
(2 Tim. 2. 1.), yet here he calls him his brother; which is an example
to the elder and more eminent miniſters, to look upon the younger;and
more obſcure as their brethren, and to treat them, accordingly, wit t
kindneſs and reſpect. d º “... . .
3. He calls the christians at Coloſſe saints, and faithful brethrenſin
Christ. As all good ministers, ſo all good christians, are brethren one
to another, who stand in a near relation, and owe a mutual love. Toward
God they must be saints, conſecrated to his honour, and ſam&tified by
his grace; bearing his image, and aiming at his glory. And in both
theſe, as saints to God, and as brethren to one another, they must be
jaithful. Faithfulneſs runs through every charaćter and relation of the
christian life, and is the crown and glory of them all. . . . . . is
4. The apostolical benedićtion is the ſame as uſual ; “Grace be untò
you, and peace, from God our Father, and the Lord Jeſus Christ.” He
wiſhes them grace and peace, the free favour of God, and all the bleſſed
fruits of it; all kind of ſpiritual bleſfings, and that “from God our
Father, and the Lord Jeſus Christ;” jointly from both, and distinctly
from each ; as in the former epistle. f #

3. We give thanks to God and the Father of our
Lord Jeſus Chriſt, praying always for you, 4. Since we
heard of your faith in Chriſt Jeſus, and of the love which
Aye have to all the ſaints; 5. For the hope which is laid
up for you in heaven, whereof ye heard before in the
word of the truth of the goſpel; 6. Which is come unto
you, as it is in all the world; and bringeth forth fruit, as
it dolh alſo in you, ſince the day ye heard of it, and knew
A. D. 62.
the grace of God in truth: 7. As ye alſo learned of Epa-
phras our dear fellow-ſervant, who is for you a faithful
miniſter of Chriſt; 8. Who alſo declared unto us your
love in the Spirit.
Here he proceeds to the body of the epistle, and begins with thankſ-
giving to God, for what he had heard concerning them, though he had
no perſonal acquaintance with them, and knew their state and charaćter
only by the reports of others. He gave thanks to God for them,
that they had embraced the goſpel of Christ, and given proofs of their
fidelity to him. Obſerve, In his prayers for them he gave thanks for
them. Thankſgiving ought to be a part of every prayer; and whatever
is the matter of our rejoicing, ought to be the matter of our thankſgiving.
Obſerve,
I. Whom he gives thanks to ; “To God, even the Father of our
Lord Jeſus Christ.” In our thankſgiving we must have an eye to God
as God, (he is the Objećt of thankſgiving as well as prayer,) and as the
Father of our Lord Jesus Christ, in and through whom all good comes
to us. He is the Father of our Lord Jeſus Chriſt as well as our Fa-
ther ; and it is matter of encouragement in all our addreſſes to God,
that we can look to him as “Chriſt’s Father and our Father, as his
God and our God,” John 20. 17. Obſerve,
II. What he gives thanks to God for ; for the graces of God in
them, which were evidences of the grace of God toward them ; “ Since
we heard of your faith in Chriſt Jeſus, and of the love you have to all
the ſaints; For the hope which is laid up for you in heaven,” v. 4, 5.
Faith, hope, and love, are the three principal graces in the chriſtian life,
and proper matter of our prayer and thankſgiving. 1. He gives thanks
for their faith in Christ Jesus ; that they were brought to believe in him,
and take upon them the profeſſion of his religion, and venture their ſouls
upon his undertaking. 2. For their love. Beſide the general love
which is due to all men, there is a particular love owing to the ſaints, or
thoſe who are of the chriſtian brotherhood, 1 Pet. 2. 17. We muſt love
all the ſaints, bear an extenſive kindneſs and good-will to good men, not-
withſtanding leſſer points of difference, and many real weakneſſes. Some
underſtand it of their charity to the ſaints in neceſſity, which is one branch
and evidence of chriſtian love. 3. For their hope; the hope which is
faid up for you in heaven, v. 5. The happineſs of heaven is called their
hope, becauſe it is the thing hoped for ; looking for the bleſſed hope, Tit.
2. 13. What is laid out upon believers in this world, is much ; but
what is laid up for them in heaven, is much more. And we have reaſon
to give thanks to God for the hope of heaven, which good chriſtians
have ; or their well-grounded expectation of the future glory. Their
faith in Chriſt, and love to the ſaints, had an eye to the hope laid up for
them in heaven. The more we fix our hopes on the recompenſe of reward
in the other world, the more free and liberal ſhall we be of our earthly
treaſure upon all occaſions of doing good.
Having bleſſed God for theſe graces, he bleſſes God for the means of
grace which they enjoyed ; “Wherein ye heard before in the word of
the truth of the goſpel.” They had heard in the word of the truth of
the goſpel concerning this hope laid up for them in heaven. Obſerve,
(1.) The goſpel is the word of truth, and what we may ſafely venture
our immortal ſouls upon : it proceeds from the God of truth, and the
Spirit of truth, and is a faithful ſaying. He calls it, the grace of God in
truth, v. 6. (2.) It is a great mercy to hear this word of truth; for
the great thing we learn from it, is, the happineſs of heaven. “ Eternal
life is brought to light by the goſpel,” 2 Tim. 1. 10. They heard of
the hope laid up in heaven in the word of the truth of the goſpel;
“Which is come unto you, as it is in all the world, and bringeth forth
Jruit, as it doth also in you, v. 6. This goſpel is preached, and brin
forth fruit in other nations; it is come to you, as it is in all the world,
according to the commiſſion, “Go preach the goſpel in all the nations,
and to every creature.” Obſerve, [1..] All who hear the word of the
goſpel, ought to bring forth the fruit of the goſpel, be obedient to it,
and have their principles and lives formed according to it. This was the
doćtrine firſt preached; “Bring forth therefore fruits meet for repen-
tance,” Matth. 3. 8.
happy are ye if ye do them,” John 13. 17. Obſerve, [2.1 Wherever
the goſpel comes, it will bring forth fruit to the honour and glory of
God. It bringeth, forth fruit, as it doth also in you. We miſtake, if we
think to monopolize the comforts and benefits of the goſpel to ourſelves.
Does the goſpel bring forth fruit in us So it does in othess.
He takes this occaſion to mention the miniſter by whom they believed;
coſ.OSSIANS, I.
geth
and every inſtance of them.
And our Lord ſays, “If ye know theſe things,
The Apoſtle's Prayer.
(v. 7, 8.) “As ye alſo learned of Epaphras, our dear fellow-ſervant,
who is for you a faithful miniſter of Chriſt.” He mentions him with
great reſpect, to engage their love to him. . First, He calls him his
fellow ſervant ; to fignify not only that they ſerved the ſame Maſter, but
that they were engaged in the ſame work. They were fellow-labourers’
in the work of the Lord, though one was an apoſtle, and the other an or-
dinary miniſter. Secondly, He calls him his dear fellow-ſervant : all the
ſervants of Chriſt ought to love one another, and it is an endearing con-
fideration, that they are engaged in the ſame ſervice. Thirdly, He re-
preſents him as one who was a faithful miniſter of Chriſt to them, who
diſcharged his truſt, and fulfilled his miniſtry among them. Obſerve,
Chriſt is our proper Maſter, and we are his miniſters. He does not ſay,
who is your minister; but who is the minister of Christ for you. It is
by his authority and appointment, though for the people's ſervice.
Fourthly, He repreſents him as one who gave them a good word; “Who.
alſo declared unto us your love in the Spirit,” v. 8. He recommends him
to their affection, from the good report he made of their ſincere love to
Chriſt and all his members, which was wrought in them by the Spirit,
and is agreeable to the Spirit of the goſpel. Faithful miniſters are glad
to be able to ſpeak well of their people.
9. For this cauſe we alſo, ſince the day we heard it, do
not ceaſe to pray for you, and to deſire that ye might be
filled with the knowledge of his will in all wiſdom and
ſpiritual underſtanding; 10. That ye might walk worthy
of the Lord unto all pleaſing, being fruitful in every good
work, and increaſing in the knowledge of God; 11.
Strengthened with all might, according to his glorious
power, unto all patience and long-ſuffering with joyful-
neſs; t
The apoſtle proceeds in theſe verſes to pray for them.
they were good, and he prayed that they might be better. He was con-
ſtant in this prayer; We do not cease to pray for you. . It may be, he
could hear of them but ſeldom, but he conſtantly prayed for them—And
deſire that ye might be filled with the knowledge, &c. Obſerve what it is.
that he begs of God for them.
I. That they might be knowing, intelligent chriſtians; “filled with
the knowledge of his will, in all wiſdom and ſpiritual underſtanding.”
Obſerve, (1.) The knowledge of our duty is the beſt knowledge. A
mere empty notion of the greateſt truths is inſignificant. Our knowledge
of the will of God muſt be always pračtical : we muſt know it, in order
to do it. (2.) Our knowledge is then a bleſfing indeed, when it is in
wiſdom, when we know how to apply our general knowledge to our par-
He heard that
| ticular occaſions, and to ſuit it to all emergencies. (3.) Chriſtians
ſhould endeavour to be filled with knowledge; not only to know the will
of God, but to know more of it, and to increaſe in the knowledge of God,
(as it is, v. 10.) and to “grow in grace, and in the knowledge of our
Lord and Saviour,” 2 Pet. 3. 18. *
2. That their converſation might be good. Good knowledge, with-
out a good life, will not profit. Our underſtanding is then a ſpiritual un-
derſtanding, when we exemplify it in our way of living—“That ye might
walk worthy of the Lord unto all pleaſing,” (v. 10.) that is, as be-,
comes the relation we ſtand in to him, and the profeſſion we make of him.
The agreeableneſs of our converſation to our religion is pleaſing to God.
as well as to good men. We walk unto all well-pleaſing, when we walk
in all things according to the will of God—being fruitful in every good
work. This is what we ſhould aim at. Good words will not do without
good works. We muſt abound in good works, and in every good work :
not in ſome only, which are more eaſy, and ſuitable and ſafe, but in all,
There muſt be a regular, uniform regard to.
all the will of God. And the more fruitful we are in good works, the
more we ſhall “increaſe in the knowledge of God. He who doeth his
will, ſhall know of the doćtrine whether it be of God,” John 7. 17.
3. That they might be ſtrengthened; “ſtrengthened with all might,
according to his glorious power,” (v. 11.) fortified againſt the tempta-
, tions of Satan, and furniſhed for all their duty. It is a great comfort to
us, that he who undertakes, to give strength to his people, is a God of
power, and of glorious power. Where there is ſpiritual life, there is ſtill
need of ſpiritual ſtrength; ſtrength for all the ačtions of the ſpirituallife.
To be ſtrengthened, is to be furniſhed by the graze of God for every
good work, and fortified by that grace againſt every evil one : it is to be."
A. D. 62.
The Redeemer’s Dignity.
COLOSSIANS, I.
enabled to do our duty, and ſtill to hold faſt our integrity. The bleſſed
Spirit is the Author of this ſtrength : for we are “ſtrengthened with
might by his Spirit in the inward man,” Eph. 3, 16. The word of God
is the means of it, by which he conveys it; and it muſt be fetched in by
prayer. It was in anſwer to earneſt prayer that the apoſtle obtained ſuf-
ficient grace. In praying for ſpiritual ſtrength we are not ſtraitened in
the promiſes, and therefore ſhould not be ſtraitened in our own hopes and.
defires. Obſerve, (1.) He prays that they might be ſtrengthened with
might; that ſeems a tautology; but he means, that they might be
mightily ſtrengthened, or ſtrengthened with might derived from another.
(2.) It is with all might. It ſeems unreaſonable that a creature ſhould
be ſtrengthened with all might, for that is to make him almighty; but
he means, with all that might which we have occaſion for, to enable us
to diſcharge our duty or preſerve our innocence; that grace which is
Jifficient for us in all the trials of life, and able to help us in time of need.
(3.) It is according to his glorious power. He means, according to the
grace of God : but the grace of God in the hearts of believers is the
power of God; and there is a glory in this power; it is an excellent and
ſufficient power. And the communications of ſtrength are not accord-
ing to our weakneſs, to whom the ſtrength is communicated, but accord-
ing to his power, from whom it is received. When God gives, he gives
like himſelf; and when he ſtrengthens, he ſtrengthens like himſelf. (4.)
The ſpecial uſe of this ſtrength was for ſuffering work; “That ye may
be ſtrengthened unto all patience and long-ſuffering with joyfulneſs.”
He prays not only that they might be supported under their troubles,
but strengthened for them: the reaſon is, there is work to be done even
when we are ſuffering. And they who are ſtrengthened according to his
lorious power, are ſtrengthened, [1..] To all patience. When patience
#. its perfect work, (Jam. 1. 4.) then we are ſtrengthened to all pa-
tience; when we not only bear our troubles patiently, but receive them
as gifts from God, and are thankful for them. To you it is given to
suffer, Phil. 1. 29. When we bear our troubles well, though ever ſo
many, and the circumſtances of them ever ſo aggravating, then we bear
them with all patience. And the ſame reaſon for bearing one trouble,
will hold for bearing another, if it be a good reaſon. All patience
includes all the kinds of it; not only bearing patience, but waiting
patience. [2.] This is even unto long-suffering, patience drawn out to a
great length: not only to bear trouble for a while, but to bear it as long
as God pleaſes to continue it. [3.] It is with joyfulneſs: to rejoice
in tribulation : to take joyfully the spoiling of our goods, and rejoice that
we are counted worthy to ſuffer for his name; to have joy as well as
patience in the troubles of life. This we could never do by any ſtrength
of our own, but as we are ſtrengthened by the grace of God.
12. Giving thanks unto the Father, who hath made us
meet to be partakers of the inheritance of the ſaints in
light : 13. Who hath delivered us from the power of
darkneſs, and hath tranſlated us into the kingdom of his
dear Son ; 14. In whom we have redemption through his
blood, even the forgiveneſs of fins; 15. Who is the image
of the inviſible God, the firſt-born of every creature: 16.
For by him were all things created, that are in heaven,
and that are in earth, viſible and inviſible, whether they be
thrones, or dominions, or principalities, or powers: all
things were created by him, and for him : 17. And he is
before all things, and by him all things conſiſt: 18. And
he is the head of the body, the church ; who is the begin-
ning, the firſt-born from the dead; that in all things he
might have the pre-eminence. 19. For it pleaſed the Fa-
ther that in him ſhould all fulneſs dwell; 20. And, hav-
ing made peace through the blood of his croſs, by him to
reconcile all things unto himſelf; by him, I ſay, whether
they be things in earth, or things in heaven. 21. And
you that were ſometime alienated and enemies in your
mind by wicked works, yet now hath he reconciled. 22.
In the body of his fleſh through death, to preſent you
holy and unblameable and unreproveable in his fight: 23.
If ye continue in the faith grounded and ſettled, and be
Vol. V. No. 102. . .
not moved away from the hope of the goſpel, which ye
have heard, and which was preached to every creature
which is under heaven; whereof I Paul am made a miniſ.
ter: 24. Who now rejoice in my ſufferings for you, and
fill up that which is behind of the afflićtions of Chriſt in
my fleſh for his body’s ſake, which is the church; 25.
Whereof I am made a miniſter, according to the diſpenſa-
tion of God, which is given to me for you, to fulfil the
word of God; 26. Even the myſtery which hath been
hid from ages and from generations, but now is made
manifeſt to his ſaints: 27. To whom God would make
known what is the riches of the glory of this myſtery
among the Gentiles; which is Chriſt in you, the hope of
glory: 28. Whom we preach, warning every man, and
teaching every man in all wiſdom; that we may preſent
every man perfeót in Chriſt Jeſus : 29. Whereunto I alſo
labour, ſtriving according to his working, which worketh
in me mightily.
Here is the ſummary of the doćtrine of the goſpel concerning the
great work of our redemption by Chriſt. It comes in here not as the
matter of a ſermon, but as the matter of a thankſgiving : for our ſalva-
tion by Chriſt furniſhes us with abundant matter of thankſgiving in every
view of it; Giving thanks unto the Father, v. 12. He does not diſcourſe
of the work of redemption in the natural order of it: for then he ſhould
ſpeak of the purchaſe of it firſt, and afterward of the application of it.
But here he inverts the order; becauſe, in our ſenſe and feeling of it,
the application goes before the purchaſe. We firſt find the benefits of
redemption in our own hearts, and then are led by thoſe ſtreams to the
Original and Fountain-head. The order and connexion of the apoſtle’s
diſcourſe may be confidered in the following manner.
I. He ſpeaks concerning the operations of the Spirit of grace upon us.
We muſt give thanks for them, becauſe by theſe we are qualified for an
intereſt in the mediation of the Son; Giving thanks to the Father, &c.
v. 12, 13. It is ſpoken of as the work of the Father, becauſe the Spirit
of grace is the Spirit of the Father, and the Father works in us by his
Spirit. They in whom the work of grace is wrought, muſt give thanks
unto the Father. If we have the comfort of it, he muſt have the glory
of it. Now what is it which is wrought for us in the application of
redemption ? - t
1. “He hath delivered us from the power of darkneſs, v. 13. He
hath reſcued us from the ſtate of heatheniſh darkneſs and wickedneſs.
He hath ſaved us from the dominion of fin, which is darkneſs ; (l John
1. 6.) from the dominion of Satan, who is the prince of darkneſs; (Eph.
6. 12.) and from the damnation of hell, which is utter darkneſs, Matth.
25. 30. They are called out of darkneſs,” 1 Pet. 2. 9.
2. “He hath tranſlated us into the kingdom of his dear Son, brought
us into the goſpel-ſtate, and made us members of the church of Chriſt,
which is a ſtate of light and purity.” “Ye were once darkneſs, but
now are ye light in the Lord,” Eph: 5. 8. “Who hath called you out
of darkneſs into his marvellous light,” I Pet. 2. 9. They were made
willing ſubjećts of Chriſt, who were the ſlaves of Satan. The conver-
fion of a finner is the tranſlation of a ſoul into the kingdom of Chriſt out
of the kingdom of the Devil. The power of fin is ſhaken off, and the
power of Chriſt ſubmitted to. The law of the Spirit of life in Christ
Jesus makes them free from the law of ſºn and death ; and it is the
kingdom of his dear Son, or the Son of his peculiar love, his beloved Son,
(Matth. 3, 17.) and eminently the Beloved, Eph. 1. 6.
3. “He hath not only done this, but hath “made us meet to partake
of the inheritance of the ſaints in light,” v. 12. He hath prepared us
for the eternal happineſs of heaven, as the Iſraelites divided the Promiſed
Land by lot ; and hath given us the earneſt and aſſurance of it.” This
he mentions firſt, becauſe it is the firſt indication of the future bleſſedneſs,
that by the grace of God we find ourſelves in ſome méaſure prepared for
it. God gives grace and glory, and we are here told what they both are.
(1.) What that glory is. It is the inheritance of the ſaints in light. It
is an inheritance, and belongs to them as children, which is the beſt ſecu-
rity, and the ſweeteſt tenure ; If children, then heirs, Rom. 8, 17. And
it is an inheritance of the saints—proper to ſanétified ſouls. They who
are not ſaints on earth, will never be ſaints in heaven. And it is an
5. Y.
A. D. 62. - - * - *
inheritance in light the perfeótion of knowledge; holineſs, and joy, by
communion with God, who is light, and the Father of lights, James
1. 17. 1 John 1. 5. (2.) What this grace is. It is a meetness for
the inheritance.
us for the heavenly ſtate by a proper temper and habit of ſoul; and he
makes us meet by the powerful influence of his Spirit.” It is the effect
of the divine power to change the heart, and make it heavenly. Ob-
ſerve, All who are defigned for heaven hereafter, are prepared for heaven
flow. As they who live and die unſanétified, go out of the world, with
their hell about them ; ſo they who are ſančtified and renewed, go out of
the world with their heaven about them. They who have the inheri-
tance of ſons, have the education of ſons and the diſpoſition of ſons;
they “ have the Spirit of adoption, whereby they cry, Abba, Father,”
Rom. 8. 15.
Spirit of his Son into your hearts, crying, Abba, Father,” Gal. 4. 6.
This meetneſs for heaven is the earneſt of the Spirit in our heart;
which is part of payment, and aſſures the full payment. They who are
Jānctified, ſhall be glorifted, (Rom. 8, 30.) and will be for ever indebted
to the grace of God, which hath ſančtified them.
II. Concerning the perſon of the Redeemer. Glorious things are
here ſaid of him ; for bleſſed Paul was full of Chriſt, and took all occa-
fions to ſpeak honourably of him. He ſpeaks of him diſtinétly as God,
and as Mediator. As God he ſpeaks of him, v. 15... 17.
1. He is the Image of the inviſible God. Not as man was made in the
image of God, (Gen. 1. 26.) in his natural faculties and dominion over
the creatures: no, he is the express Image of his perſon, Heb. 1. 3. He
is ſo the Image of God, as the Son is the image of his Father, who has a
natural likeneſs to him; and as he who has seen him, has seen the Fa-
ther; and his “glory was the glory of the only begotten of the Fa-
ther,” John 1. 14.—14. 9. - *
2. He is the First-born of every creature. Not that he is himſelf a |
creature ; for it is aſpalározos wºans livea's—born or begotten before all the
creation, or any creature, was made ; which is the ſcripture-way of re-
preſenting eternity, and by which the eternity of God is repreſented to
us ; “I was ſet up from everlaſting, from the beginning, or ever the
earth was ; when there was no depth, before the mountains were ſettled,
while as yet he had not made the earth,” Prov. 8. 23.26. It fignifies
his dominion over all things; as the firſt-born in a family is heir and
lord of all, ſo he is the Heir of all things, Heb. 1. 2. The word, with
only the change of the accent, apºlotówos, fignifies aétively, the first be-
getter or producer of all things, and ſo it well agrees with the following
clauſe : Vid. Isidor. Peleus. epist. 30, lib. 3.
3. He is ſo far from being himſelf a creature, that he is the Creator;
“For by him were all things created, which are in heaven and earth,
viſible and inviſible,” v. 16. He made all things out of nothing; the
higheſt angel in heaven, as well as men upon earth. He made the world,
the upper and lower world, with all the inhabitants of both ; “all things
were made by him, and without him was not any thing made, which was
made,” John l. 3. He ſpeaks here as if there were ſeveral orders of
angels; “whether thrones, or dominions, or principalities, or powers;”
which muſt fignify either different degrees of excellence, or diſferent
offices and employment. Angels, authorities, and powers, 1 Pet. 3. 22.
Chriſt is the eternal Wiſdom of the Father, and the world was made in
wiſdom. He is the eternal Word, and the world was made by the word
of God. ... He is the Arm of the Lord, and the world was made by that
arm. All things are created by him, and for him; 3,' ºrg zai sis 23rdy.
Being created by him, they were created for him ; being made by his
power, they were made according to his pleaſure, and for his praiſe. He
is the End as well as the Cauſe of all things. To him are all things,
Rom. 11, 36. Fis airāv rá arºvrz.
4. He is before all things. He had a being before the world was
made ; before the beginning of time, and therefore from all eternity.
Wiſdom was “ with the Father, and poſſeſſed by him in the beginning
of his ways, before his works of old,” Prov. 8. 22. And in the begin.
ning the Word was with God, and was God, John I. 1. He not only
* a being before he was born of the virgin, but he had a being before
all time.
5. By him all things consist. They not only ſitbfiſt in their beings,
but conſiſt in their order and dependencies. He not only created them
all at firſt, but it is by the word of his power that they are ſtill upheld,
Heb. 1. 3. . The whole creation is kept together by the power of the
Son of God, and made to conſiſt in its proper frame. It is preſerved
from diſbanding, and running into confuſion.
The apoſtle next ſhews what he is as Mediator, v. 18, 19.
COLOSSIANS, I.
“He hath made us meet to be partakers, ſuited and fitted |
“And becauſe ye are ſons, God hath ſent forth the
The Redeemer's Dignity.
(1.) He is the Head of the body the charch ; not only a Head of go-
vernment and direétion, as the king is the head of the ſtate, and has right
to preſcribe laws, but a Head of vital influence, as the head in the na-
tural body : for all grace and ſtrength are derived from him ; and
the church is his body, the fulneſs of him who filleth all in all, Eph. 1.
22, 23.
(2.) He is the Beginning, the First-born from the dead, &pxh, aparré.
roxo; ; the Principle, the Firſt-born from the dead; the Principle of our
reſurreótion, as well as the Firſt-born himſelf. , All our hopes and joys
take their riſe from him who is the Author of our ſalvation. Not that
he was the firſt who ever roſe from the dead, but the firſt and only one a
who roſe by his own power, and was “declared to be the Son of God,
and Lord of all things.” And he is the Head of the reſurreótion, and
has given us an example and evidence of our reſurrečtion from the dead.
He roſe as the First-fruits, 1 Cor. 15. 20.
(3.) He hath in all things the pre-eminence. It was the will of the
Father that he ſhould have all power in heaven and earth, that he might
be preferred above angels, and all the powers in heaven ; (he has obtained
a more excellent name than they, (Heb. 1. 4.) and that in all the affairs
of the kingdom of God among men he ſhould have the pre-eminence. He
has the pre-eminence in the hearts of his people above the world and the
fleſh; and by giving him the pre-eminence we comply with the Father’s
will, That “all men ſhould honour the Son, even as they honour the
Father,” John 5, 23.
(4.) All fulneſs dwells in him, and it pleaſed the Father it ſhould do
ſo ; (v. 19.) not only a fulneſs of abundance for himſelf, but redundance
for us; a fulneſs of merit and righteouſneſs, of ſtrength and grace. As
the head is the ſeat and ſource of the animal ſpirits, ſo is Chriſt of all
graces to his people. It pleased the Father that all fulneſs ſhould dwell
in him ; and we may have free reſort to him for all that grace which we
have occaſion for. He not only interceeds for it, but is the Truſtee in
whoſe hands it is lodged to diſpenſe to us. “Of his fulneſs we receive
and grace for grace;” grace in us anſwering to that grace which is in
him ; (John I. 16.) and he fills all in all, Eph. 1. 23. *
III. Concerning the work of redemption. He ſpeaks of the nature of it,
or wherem it conſiſts; and of the means of it, by which it was procured.
1. Wherein it confiſts. It is made to lie in two things. (1.) In
the remiſſion of fin ; “ In whom we have redemption, even the forgive-
neſs of fins,” v. 14. It was fin which ſold us, fin which enſlaved us: if
we are redeemed, we muſt be redeemed from fin; and this is by forgive-
neſs, or remitting the obligation to puniſhment. So Eph. 1. 7. “In
whom we have redemption, the forgiveneſs of fins, according to the
riches of his grace.” (2.) In reconciliation to God, God by him recon-
ciled all things to himself, v. 20. He is the Mediator of reconciliation,
who procures peace as well as pardon, and brings them into a ſtate of
friendſhip and favour at preſent, and will bring all holy creatures, angels
as well as men, into one glorious and bleſſed ſociety at laſt ; things in
earth, or things in heaven. So Eph. 1. 10. “He will gather together
in one all things in Chriſt, both which are in heaven, and which are on
earth.” The word is &yzxspoxzićaza Sai-he will bring them all under one
head. The Gentiles, who were alienated, and “enemies in their minds
by wicked works, yet now hath he reconciled,” v. 21. Here ſee what
was their condition by nature, and in their Gentile ſtate—eſtranged from
God, and at enmity with God : and yet this enmity is ſlain, and, not-
withſtanding this diſtance, we are now reconciled. Chriſt has laid the
foundation for our reconciliation ; for he has paid the price of it, has
purchaſed the proffer and promiſe of it, proclaims it as a Prophet,
applies it as a King. Obſerve, The greateſt enemies to God, who
} have ſtood at the greateſt diſtance, and bidden him defiance, may be
reconciled, if it is not their own fault.
2. How the redemption is procured ; It is through his blood, (v. 14.)
he has made peace through the blood of his croſs, (v. 20.) and it is in the
body of his flesh through death, v. 22. It was the “blood which made
an atonement, for the blood is the life ; and without the ſhedding of
blood there is no remiſſion,” Heb. 9, 22. There was ſuch a value in the
blood of Chriſt, that, on the account of Chriſt’s ſhedding it, God was
willing to deal with men upon new terms, and bring them under a cove-
nant of grace ; and for his ſake, and in confideration of his death upon
the croſs, to pardon and accept to favour all who comply with them.
IV. Concerning the preaching of this redemption. Here obſerve,
1. To whom it was preached; To every poor creature under heaven ;
(v. 23,) it was ordered to be preached to every creature, Mark 16. 15.
It may be preached to every creature; for the goſpel excludes none who
do not exclude themſelves. More or leſs it has been, or will be, preached
.A. D., 62.
The Miniſtry of the Goſpel.
COLOSSIANS, II.
to every nation; though many have finned away the light of it, and per-
haps ſome have never yet enjoyed it. - -
2. By whom it was preached ; l/hereof I Paul am made a minister.
Paul was a great apoſtle; but he looks upon it as the higheſt of his titles
of honour, to be a miniſter of the goſpel of Jefus Chriſt. Paul takes all
occaſions to ſpeak of his office; for he magnified his office, Rom. 11.13.
And again in v. 25. Whereof I am made a minister. Obſerve here,
§: Whence Paul had his miniſtry; it was “according to the diſpen-
ation of God which was given to him, (v. 25.) the economy or wiſe
diſpoſition of things in the houſe of God. He was steward and master-
builder, and this was given to him : he did not uſurp it, or take it to
himſelf; and he could not challenge it as a debt. He received it from |
God as a gift, and took it as a favour. (2.). For whoſe ſake he had his
miniſtry; “It is for you, for your benefit : ourſelves your ſervants for
Jeſus' ſake, 2 Cor. 4. 5.
people ; to fulfil the word of God, fully to preach it, of which you will
have the greater advantage.
all the parts of it, the greater will be the benefit of the people; they
will be the more filled with knowledge, and furniſhed for ſervice.” (3.)
What kind of preacher Paul was. This is particularly repreſented. [1.j
He was a ſuffering preacher ; Who now rejoice in my ſufferings for you,
v. 24. He ſuffered in the cauſe of Chriſt, and for the good of the
church. He ſuffered for the preaching the goſpel to them. And
while he ſuffered in ſo good a cauſe, he could rejoice in his ſufferings;
rejoice that he was counted worthy to ſuffer, and eſteem it an honour to
him. “And fill up that which is behind of the afflićtion of Chriſt in
my fleſh.” Not that the afflićtions of Paul, or any other, were expia-
tions for fin, as the ſufferings of Chriſt were. There was nothing want-
ing in them ; nothing which needed to be filled up ; they were perfeótly
ſufficient to anſwer the intention of them, the ſatisfaction of God’s juſtice,
in order to the ſalvation of his people. But the ſufferings of Paul and
other good miniſters made them conformable to Chriſt; and they fol-
lowed him in his ſuffering ſtate ; ſo they are ſaid to fill up what was be-
hind of the ſufferings of Chriſt, as the wax fills up the vacuities of the
ſeal, when it receives the impreſſion of it. Or it may be meant not of
Chriſt’s ſufferings, but of his ſuffering for Chriſt. He filled up that
which was behind. He had a certain rate and meaſure of ſuffering for
Chriſt aſſigned him; and as his ſufferings were agreeable to that appoint-
ment, ſo he was ſtill filling up more and more what was behind, or re-
mained of them to his ſhare. [2.] He was a cloſe preacher : he preached
not only in public, but from house to house, from perſon to perſon.
“Whom we preach, warning every man, and teaching every man in all
wiſdom,” v. 28. Every man has need to be warned and taught, and
therefore let every man have his ſhare. Obſerve, First, When we warn
people of what they do amiſs, we muſt teach them to do better; warning
and teaching muſt go together. Secondly, Men muſt be warned and
taught in all wisdom. We muſt chooſe the fitteſt ſeaſons, and uſe the
likelieſt means, and accommodate ourſelves to the different circumſtances
and capacities of thoſe we have to do with, and teach them as they are
able to bear. That which he aimed at, was, to preſent every man perfect
in Christ Jeſus, rºsſos : either perfeót in the knowledge of the chriſtian
doćtrine (“Let us therefore, as many as are perfeót, be thus minded,”
JPhil. 3. 15. 2 Tim. 3. 17.) or elſe crowned with a glorious reward
hereafter, when he will present to himself a glorious church, (Eph.
5. 27.) and bring them to the spirits of just men made perfect, Heb.
12. 23. Obſerve, Miniſters ought to aim at the improvement and ſalva.
tion of every particular perſon who hears them. Thirdly, He was a la-
borious preacher, and one who took pains: he was no loiterer, and did
not do the work of the Lord negligently; (v. 29.), “Whereunto I alſo
labour, ſtriving according to his working, which worketh in memightily.”
He laboured and ſtrove ; uſed great diligence, and contended with many
difficulties, according to the meaſure of grace afforded to him, and the
Obſerve, As
extraordinary preſence of Chriſt which was with him.
We are Chriſt’s miniſters for the good of his
The more we fulfil our miniſtry, or fill up |
}
Paul laid out himſelf to do much good; ſo he had this favour, that the
power of God wrought in him the more effectually. The more we la-
bour in the work of the Lord, the greater meaſure of help we may ex-
pećt from him in it; (Eph. 3. 7.) “According to the gift of the grace
of God given unto me, by the effectual working of his power.”
3. The goſpel which was preached. We have an account of that ;
“Even the myſtery which hath been hid from ages, and from genera-
tions, but is now made manifeſt to his ſaints,” v. 26, 27. Obſerve, (1.)
The myſtery of the goſpel was long hidden : it was concealed from ages
and generations, the ſeveral ages of the church under the Old Teſtament-
diſpenſation. They were in a ſtate of minority, and training up for a
more perfett ſtate of things, and could not look to the end of theſe things
which were ordained, 2 Cor. 3, 13. (2.) This myſtery now, in the
Julneſs of time, is made manifest to the ſaints, or clearly revealed and
made apparent. The “veil which was over Moſes’ face, is done away
in Chriſt,” 2 Cor. 3. 14. The meaneſt ſaint under the goſpel under-
ſtands more than the greateſt prophets under the law. He who is leaſt
in the kingdom of heaven, is greater than they. “The myſtery of
Chriſt, which in other ages was not made known unto the ſons of men, is
now revealed unto his holy apoſtles and prophets by the Spirit,” Eph.
3. 4, 5. And what is this myſtery : It is the riches of God’s glory among
the Gentiles. The peculiar doćtrine of the goſpel was a mystery which
was before hid, and is now made manifest and made known. But the
great myſtery here referred to, is, the breaking down the partition-wall be-
tween the Jew and Gentile, and preaching the goſpel to the Gentile world,
and making them partakers of the privileges of the goſpel-ſtate, who be-
fore lay in ignorance and idolatry; “That the Gentiles ſhould be fel-
low-heirs, and of the ſame body, and partakers together of his promiſe in
Chriſt by the goſpel,” Eph. 3. 6. Which myſtery, thus made known,
is, Christ in you the hope of glory, or among you. Obſerve, Chriſt is the
hope of Glory. The ground of our hope is Chriſt in the word, or the
goſpel-revelation, declaring the nature and methods of obtaining it. The
evidence of our hope is Chriſt in the heart, or the ſanétification of the
ſoul, and its preparation for the heavenly glory. *
4. The duty of thoſe who are intereſted in this redemption; “If ye
continue in the faith, grounded and ſettled, and be not moved away
from the hope of the goſpel which ye have heard,” v. 23. We muſt
continue in the faith grounded and ſettled, and not be moved away from
the hope of the goſpel, that is, we mutt be ſo well fixed in our minds, as
not to be moved from it by any temptations. We muſt be ſteadfaſt and
unmoveable, (1 Cor. 15, 58.) and “hold fast the profeſſion of our
faith without wavering,” Heb. 10. 23. Obſerve, Then only can we ex-
pećt the happy end of our faith, when we continue in the faith, and are
ſo far grounded and settled in it, as not to be moved from it. We muſt
not draw back anto perdition, but believe unto the ſaving of the ſoul, Heb.
10. 39. We must be faithful to death, through all trials, that we may
receive the “crown of life, and receive the end of our faith, the ſalva-
tion of our ſouls,” 1 Pet. 1. 9. N - 4.
CHAP. II.
I. The apostle expresses concern for the Colossians, v. I...4. II. He re-
peats it again, v. 5; III. He cautions them against false teachers
among the Jews, (v. 6, 7.) and against the Gentile philosophy,
v. 8.12. IV. He represents the privileges of Christians, v. 13.13.
And concludes with a caution against the judaizing teachers, and those
who would introduce the worship of angels, v. 16.23.
1. ENOR I would that ye knew what great conflićt I have
for you, and for them at Laodicea, and for as many
as have not ſeen my face in the fleſh ; 2. That their
hearts might be comforted, being knit together in love,
and unto all riches of the full aſſurance of underſtanding,
to the acknowledgment of the myſtery of God, and of
the Father, and of Chriſt ; 3. In whom are hid all the
treaſures of wiſdom and knowledge. *
We may obſerve here the great concern which Paul had for theſe Co-
loſſians, and the other churches, which he had not any perſonal knowledge
of. The apoſtle had never been at Coloſſe, and the church planted there
was not of his planting ; and yet he had as tender a care of it, as if it had
been the only people of his charge ; (v. 1.). “For I would that ye
knew what great conflićt I have for you, and for them at Laodicea, and
for as many as have not ſeen my face in the fleſh.” Obſerve, (1.)
Paul’s care of the church was ſuch as amounted to a conflićt. He was
in a ſort of agony, and had a conſtant fear reſpecting what would become
of them. Herein he was a follower of his Maſter, who was in an agony
for us, and was heard in that he feared. Obſerve, (2.) We may keep
up a communion by faith, hope, and holy love, even with thoſe churches
and fellow-christians, of whom we have no perſonal knowledge, and with
whom we have no converſation. We can think, and pray, and be con-
cerned for one another, at the greatest, distance; and thoſe we never
ſaw in the fleſh, we may hope to meet in heaven.
A. D. 62.
But what was it that the apostle defired for them; v. 2. “That their
hearts might be comforted, being knit together in love,” &c. It was
their ſpiritual welfare that he was ſolicitous about. He does not ſay,
that they may be healthy and merry, and rich and great and proſperous;
but that their hearts may be comforted. Note, The proſperity of the
foul is the best proſperity, and what we ſhould be most ſolicitous about
for ourſelves and others. We have here a deſcription of ſoul-pro-
ſperity.
1. When our knowledge grows to an “underſtanding of the mystery
of God, and of the Father, and of Christ ;” then the ſoul proſpers,
when we come to have a more clear, diſtinét, methodical knowledge of
the truth as it is in Jeſus. To understand the mystery, either what was
before concealed, but is now made known concerning the Father and
Christ : or, the mystery before-mentioned, of calling the Gentiles into the
christian church, as the Father and Christ have revealed it in the goſpel ;
and not barely to ſpeak of it by rote, or as we have been taught it by our
catechiſms, but to be led, into it, and enter into the meaning and
deſign of it. This is what we ſhould labour after, and then the foul
proſpers.
2. When our faith grows to a full aſſurance, and bold acknowledg-
ment of this mystery. (1.) To a full aſſurance, or a well-ſettled judg-
ment, upon their proper evidence, of the great truths of the goſpel ;
without doubting, or calling them in question, but embracing them with
the highest ſatisfaction, as faithful ſayings, and worthy of all acceptation.
(2.) When it comes to a free acknowledgment; and we not only believe
with the heart, but are ready, when called to it, to make confession with
our mouth; and are not aſhamed of our Master, and our holy religion,
under the frowns and violence of their enemies. This is called the
riches of the full assurance of understanding. Great knowledge and
strong faith make a ſoul rich. This is being rich toward God, and rich
in faith, and the true riches, I.uke 12. 21. Jam. 2. 5.
3. It consists in the abundance of comfort in our ſouls ; That their
hearts might be comforted. The ſoul then proſpers, when it is filled with
joy and peace, (Rom. 15. 13.) and has a ſatisfaction within, which all
the troubles without cannot diſturb; and is able to joy in the Lord, when
all other comforts fail, Hab. 3. 17, 18.
4. The more intimate communion we have with our fellow-chriſtians,
the more the ſoul proſpers; Being knit together in love. Holy love
knits the hearts of chriſtians one to another; and faith and love both
contribute to our comfort. The ſtronger our faith is, and the warmer
our love, the more will our comfort be.
Having occaſion to mention Chriſt; (v. 2.) according to his uſual
way, he makes this remark, to his honour; (v. 3.) “ In whom are hid
all the treaſures of wiſdom and knowledge.” He had ſaid, (ch. 1. 19.)
That all fulneſs dwells in him ; here he mentions particularly the treaſures
of wiſdom and knowledge. There is a fulneſs of wiſdom in him, as he
has perfeótly revealed the will of God to mankind. Obſerve, The trea-
ſures of wiſdom are hid, not from us, but for us, in Chriſt. They who
would be wiſe and knowing, muſt apply themſelves to Chriſt. We muſt
ſpend upon the ſtock which is laid up for us in him, and draw from the
treaſures which are hid in him. He is the Wisdom of God, and is of God
made unto us Wiſdom, &c. 1 Cor. 1. 24, 30.
His concern for them is repeated; (v. 5.) “Though I am abſent in
the fleſh, yet am I with you in the ſpirit ; joying, and beholding your
order, and the ſteadfaſtneſs of your faith in Chriſt.” Obſerve, (1.) We
may be preſent in ſpirit with thoſe churches and chriſtians from whom
we are abſent in body; for the communion of faints is a ſpiritual thing.
Paul had heard concerning the Coloſfians, that they were orderly and,
regular ; and though he had never ſeen them, nor was preſent with them,
he tells them he could eaſily think himſelf among them, and look with
pleaſure upon their good behaviour. Obſerve, (2.) The order and
ſteadfaſtneſs of chriſtians are matter of joy to miniſters ; they joy when
they behold their order, their regular behaviour, and ſteadfaſt adherence
to the chriſtian doćtrine. Obſerve, (3.) The more ſteadfaſt our faith
in Chriſt is, the better order there will be in our whole converſation; for
we live and walk by faith, 2 Cor. 5. 7. Heb. 10. 38.
4. And this I ſay, left any man ſhould beguile you with
enticing words. 5. For though I be abſent in the fleſh,
yet am I with you in the ſpirit, joying, and beholding
your order, and the ſteadfaſtneſs of your faith in Chrſt. 6.
As ye have therefore received Chriſt Jeſus the Lord, ſo
walk ye in him; 7, Rooted and built up in him, and
COLOSSIANS, II.
The Apoſtle's Anxiety for the Coloſſians.
ſtabliſhed in the faith, as ye have been taught, abounding
therein with thankſgiving. 8. Beware left any man
ſpoil you through philoſophy and vain deceit, after the
tradition of men, after the rudiments of the world, and
not after Chriſt. 9. For in him dwelleth all the fulneſs of
the Godhead bodily, 10. And ye are complete in him,
who is the head of all principality and power. 11. In
whom alſo ye are circumciſed with the circumciſion made
without hands, in putting off the body of the ſins of the
fleſh by the circumciſion of Chriſt: 12, Buried with him
in baptiſm, wherein alſo ye are riſen with him through the
faith of the operation of God, who hath raiſed him from
the dead.
The apoſtle cautions the Coloſſians againſt deceivers; (v. 4.) “And
this I ſay, left any man beguile you with enticing words ;” and v. 8.
Lest any man ſpoil you. . He infiſts ſo much upon the perfeótion of
Chriſt and the goſpel-revelation, to preſerve them from the inſmaring in-
finuations of thoſe who would corrupt their principles. Note, 1. The
way in which Satan ſpoils ſouls, is, by beguiling them. He deceives
them, and by it ſlays them. He is the old ſerpent who beguiled Eve
through his ſubtlety, 2 Cor. 11. 3. He could not ruin us if he did not
cheat us; and he could not cheat us but by our own fault and folly. 2.
Satan’s agents, who aim to ſpoil them, beguile them with enticing words.
See the danger of enticing words; how many are ruined by the flattery
of thoſe who lie in wait to deceive ; and by the falſe diſguiſes and fair ap-
pearances of evil principles and wicked pračtices. “By good words,
and fair ſpeeches, they deceive the hearts of the ſimple,” Rom. 16. 18.
“You ought to ſtand upon your guard againſt enticing words, and be .
aware and afraid of thoſe who would entice you to any evil ; for that
which they aim at, is, to ſpoil you.” If ſinners entice thee, consent thow
not, Prov. 1. 10. Obſerve,
I. A ſovereign antidote againſt ſeducers; (v. 6, 7.) “As ye have
therefore received Chriſt Jeſus the Lord, ſo walk ye in him, rooted and
built up,” &c. Here note, 1. All chriſtians have, in profeſſion at leaſt,
received Jesus Christ the Lord; received him as Chriſt, the great Prophet
of the church, anointed by God to reveal his will; as Jeſus the great
High Prieſt, and Saviour from fin and wrath, by the expiatory ſacrifice
of himſelf; and as Lord, or Sovereign and King, whom we are to obey
and be ſubječt to. Received him, conſented to him, taken him for our’s,
in every relation and capacity, and for all the purpoſes and uſes of them.
2. The great concern of thoſe who have received Chriſt, is, to walk in
him; to make their pračtices conformable to their principles, and their
converſations agreeable to their engagements. As we have received
Chriſt, or conſented to be his ; ſo we muſt walk with him in our daily
courſe, and keep up our communion with him. 3. The more cloſely
we walk with Chriſt, the more we are rooted and established in the faith.
A good converſation is the beſt eſtabliſhment of a good faith. If we
walk in him, we ſhall be rooted in him ; and the more firmly we are
rooted in him, the more cloſely we ſhall' walk in him ; rooted and built
ap. Obſerve, We cannot be built up in Chriſt, unleſs we are firſt rooted"
in him. We muſt be united to him by a lively faith, and heartily con-
ſent to his covenant ; and then we ſhall grow up in him in all things;
“As ye have been taught ; according to the rule of the chriſtian doc-
trine, in which ye have been inſtructed.” Obſerve, A good education
has a good influence upon our eſtabliſhment. We muſt be “eſtabliſhed
in the faith, as we have been taught, abounding therein.” Obſerve,
Being eſtabliſhed in the faith, we muſt abound therein, and improve in it
more and more ; and this with thanksgiving. Again, The way to have
the benefit and comfort of God’s grace, is, to be much in giving thanks.
for it. We muſt join thankſgiving to all our improvements, and be ſen-
fible of the mercy of all our privileges and attainments. Obſerve,
II. The fair warning given us of our danger; (v. 8.) “Beware left
any man ſpoil you through philoſophy and vain deceit, after the tradi-
tion of men, after the rudiments of the world, and not after Chriſt.”
There is a philoſophy which is a noble exerciſe of our reaſonable facul-
ties, and highly ſerviceable to religion; ſuch a ſtudy of the works of God.
as leads us to the knowledge of God; and confirms our faith in him. But
there is a philoſophy which is vain and deceitful ; which is prejudicial to
religion, and ſets up the wiſdom of man in competition with the wiſdom
of God; and while it pleaſes men's fancies ruins their faith ; as nice and
A.D., 62.
The Glory of the Chriſtian Economy.
COLOSSIANS, II.
curious ſpeculations about things above us, or of no uſe and concern to
us; or a care of words and terms of art, which have only an empty, and
often a cheating, appearance of knowledge. “. After the tradition of
men, after the rudiments of the world :”, this plainly refle&s upon the
Jewiſh pedagogy or economy, as well as the Pagan learning. The Jews
governed themſelves by the traditions of their elders, and the rudiments
or elements of the world, the rites and obſervances which were only
preparatory and introdućtory to the goſpel-ſtate : the Gentiles mixed
their maxims of philoſophy with their chriſtian principles; and both
alienated their minds from Chriſt. . They who pin their faith on other
men’s ſleeves, and walk in the way of the world, are turned away from
following after Chriſt. z
The deceivers were eſpecially the Jewiſh teachers, who endeavoured to
keep up the law of Moſes in conjunétion with the goſpel of Chriſt, but
really in competition with it, and contradićtion to it. Now here the apoſ-
tle ſhews, -
1. That we have in Chriſt the ſubſtance of all the ſhadows of the cere-
monial law ; for example, (1.) Had they then the Shechinah, or ſpecial
preſence of God, called the glory, from the viſible token of it So have
we now in Jeſus Chriſt; (v. 9.) “ For in him dwelleth all the fulneſs of
the Godhead bodily.” Under the law, the preſence of God dwelt be-
tween the cherubims, in a cloud which covered the mercy-seat : but now
it dwells in the perſon of our Redeemer, who partakes of our nature, and
is Bone of our bone, and Flesh of our flesh ; and has more clearly de-
clared the Father to us. It dwells in him bodily ; not as the body is op-
poſed to the spirit, but as the body is oppoſed to the shadow. . The ful-
neſs of the Godhead dwells in Chriſt really, and not figuratively ; for he
is both God and Man. (2.) Had they circumcision, which was the seal
of the covenant : In Chriſt we are “circumciſed with the circumciſion
made without hands,” (v. 11.) by the work of regeneration in us, which
is the ſpiritual or chriſtian circumciſion : “ He is a Jew, who is one in-
wardly; and circumciſion is that of the heart,” Rom. 2. 29. This is
owing to Chriſt, and belongs to the chriſtian diſpenſation. . It is made
without hands; not by the power of any creature, but by the power of
the bleſſed Spirit of God. We are born of the Spirit, John 3. 5. And
it is the “waſhing of regeneration, and renewing of the Holy Spirit,”
Tit. 3. 5. It conſiſts in putting off the body of the sins of the flesh ; in
renouncing fin, and reforming our lives, not in mere external rites.
conſcience toward God,” I Pet. 3. 21.
away ſome one particular fin, but we muſt put off the whole body of
them. The “ old man muſt be crucified, and the body of fin deſtroyed,”
Chriſt was circumciſed, and, by virtue of our union to him,
we partake of that effectual grace which puts off the body of the sins of the
Rom. 6. 6.
flesh. Again, The Jews thought themſelves complete in the ceremonial
law ; but we are complete in Christ, v. 10. That was imperfect and de-
fective; “if the firſt covenant had been faultleſs, there ſhould no place
It is |
not the “ putting away the filth of the fleſh, but the anſwer of a good
And it is not enough to put
|
have been ſought for the ſecond ;” (Heb. 8, 7.) and the “law was but |
a ſhadow of good things, and could never, by thoſe ſacrifices, make the
comers thereunto perfeót,” Heb. 10. 1.
made up in the goſpel of Chriſt, by the complete ſacrifice for fin and reve:
lation of the will of God ; “ which is the head of all principality and
power.” As the Old Teſtament prieſthood had its perfection in Chriſt ;
ſo likewiſe had the kingdom of David, which was the eminent princi-
pality and power under the Old Teſtament, and which the Jews valued
themſelves ſo much upon.
powers in heaven and earth, of angels and men. “Angels and authori-
ties and powers are ſubjećt unto him,” I Pet. 3, 22.
2. We have communion with Chriſt in his whole un
“Buried with him in baptiſm, wherein alſo ye are riſen with him.” We
are both buried and rise with him, and both are fignified by our baptiſm ;
not that there is any thing in the ſign or ceremony of baptiſm, which re-
preſents this burying and rising, any more than the crucifixion of Christ
ſpeaking of the circumcision made without hands; and ſays, it is through
the faith of the operation of God.
is, that we are buried with Christ, as baptiſm is the ſeal of the covenant,
and an obligation to our dying to fin; and that we are riſen with Christ,
as it is a ſeal and obligation to our living to righteousness, or newneſs of
life
gaged to be his people, and by his grace to die to fin, and to live to
righteouſueſs, or put off the old man, and put on the new.
13. And you, being dead in your ſins and the uncir-
Vol. W. No. 102.
But all the defe&ts of it are
And he is the Lord and Head of all the
dertaking; (v. 12.) º
God in baptiſm engages to be to us a God, and we become en-
|
|
-
| Gal. 3. 13.
V
cumciſion of your fleſh, hath he quickened together with
him, having forgiven you all treſpaſſes; 14. Blotting out
the hand-writing of ordinances that was againſt us, which
was contrary to us, and took it out of the way, nailing it
to his croſs : 15. And having ſpoiled principalities and
powers, he made a ſhew of them openly, triumphing over
them in it. -
f
The apoſtle here repreſents the privileges we chriſtians have above the
Jews, which are very great.
1. Chriſt’s death is our life ; (v. 13.) “And you, being dead in
your fins and the uncircumciſion of your fleſh, hath he quickened toge-
ther with him.” A ſtate of fin is a ſtate of ſpiritual death. They who
are in fin, are dead in fin. As the death of the body confiſts in its ſepa-
ration from the ſoul, ſo the death of the ſoul conſiſts in its ſeparation
from God and the divine favour. As the death of the body is the cor-
ruption and putrefaction of it, ſo fin is the corruption or depravation of
the ſoul. As a man who is dead is unable to help himſelf by any power
of his own, ſo an habitual finner is morally impotent: though he has a
natural power, or the power of a reaſonable creature, he has not a ſpiri-
tual power, till he has the divine life, or a renewed nature. It is princi-
pally to be underſtood of the Gentile world, who lay in wickedneſs. They
were “dead in the uncircumcificn of their fleſh, being aliens to the cove-
nant of promiſe, and without God in the world,” Eph. 2. 1 i, 12. By
reaſon of their uncircumciſion they were dead in their fins. It may be
underſtood of the ſpiritual uncircumcificn or corruption of nature ; and
ſo it ſhews that we are dead in law, and dead in ſtate. Dead in law, as
a condemned malefactor is called a dead man becauſe he is under a ſentence
of death ; ſo finners by the guilt of fin are under the ſentence of the
law, and condemned already, John 3. 18. And dead in ſtate, by reaſon
of the uncircumcision of our flesh. An unſanétified heart is called an
uncircumciſed heart : this is our ſtate. Now, through Chriſt, we, who
were dead in, fins, are quickened ; effectual proviſion is made for the taking
away the guilt of fin, and breaking the power and dominion of it.
Quickened together with him ; by virtue of our union to him, and in con-
formity to him. Chriſt’s death was the death of our fins; Chriſt’s re-
ſurrečtion is the quickening of our ſouls. -
2. Through him we have the remission of fin ; Having forgiven you
all trespasses. This is our quickening. The pardon of the crime is the
life of the criminal : and this is owing to the reſurreółion of Chriſt, as
well as his death; for as he “ died for our fins, so he roſe again for our
juſtification,” Rom. 4, 25. -
3. Whatever is in force againſt us, is taken out of the way. He has
obtained for us a legal diſcharge from the hand-writing of ordinances,
which was against us ; (v. 14.) which may be underſtood, (1.) Of
that obligation to puniſhment, in which confiſts the guilt of fin. The
curſe of the law is the hand-writing againſt us, like the hand-writing on
Belſhazzar’s wall. “Curſed is every one who continues not in every
thing.” This was a hand-writing which was against us, and contrary to
us; for it threatened our eternal ruin. This was removed when he
“ redeemed us from the curſe of the law, being made a Curſe for us,”
He cancelled the obligation for all who repent and believe.
“Upon me be the curſe, my father.” He vacated and diſannulled the
judgment which was againſt us. When he was nailed to the croſs, the
curſe was as it were nailed to the croſs. And our ind welling corruption
is crucified with Chriſt, and by the virtue of his croſs. When we re-
member the dying of the Lord Jesus, and ſee him nailed to the cross, we
ſhould ſee the hand-writing againſt us taken out of the way. Or rather,
(2.) It muſt be underſtood of the ceremonial law ; the hand-writing of
ordinances, the ceremonial inſtitutions or the law of commandments con-
| tained in ordinances, (Eph. 2. 15.) which was a yoke to the Jews, and
| a partition-wall to the Gentiles.
is repreſented by any viſible reſemblance in the Lord’s ſupper : and he is
The Lord Jeſus “took it out of the
way, nailing it to his croſs ; disannulled the obligation of it, that all
| might ſee and be ſatisfied it was no more binding. When the substance
But the thing fignified by our baptiſm
was come, the shadows flee away. It is abolished; (2 Cor. 3. 13.) and
“ that which decayeth and waxeth old, is ready to vaniſh away,” Heb.
8. 13. The expreſfions are in alluſion to the ancient methods of cancel-
ling a bond, either by croſſing the writing, or ſtriking it through with a nail.
4. He has obtained a glorious vićtory for us over the powers of dark-
neſs : “And having ſpoiled principalities and powers, he made a ſhew
of them openly, triumphing over th–an in it,” v. 15. As the curſe of
the law was againſt us, ſo the power of Satan was againſt us. He treated
with God as the Judge, and redeemed us out of the hands of his juſtice
5 Z. º
A. D. 62.
by a price; but out of the hands of Satan the executioner he redeemed us
by power and with a high hand. He led captivity captive. The Devil
and all the powers of hell were conquered and diſarmed by the dying
Redeemer. The firſt promiſe pointed at this; the bruising the heel of
Chriſt in his ſufferings, was the breaking the serpent’s head, Gen. 3. 15.
The expreſſions are lofty and magnificent : let us turn aſide, and ſee this
great fight. The Redeemer conquered by dying. See his crown of
thorns turned into a crown of laurels. He spoiled them, broke the De-
vil’s power, and conquered and diſabled him, and made a shew of them
openly; expoſed them to public ſhame, and made a ſhew of them to an-
gels and men. Never had the Devil’s kingdom ſuch a mortal blow given
to it, as was given by the Lord Jeſus. He tied them to his chariot-
wheels, and rode forth conquering and to conquer; alluding to the
cuſtom of a general’s triumph, who returned vićtorious, triumphing over
them in it, either in his croſs and by his death; or, as ſome read it, in
himself, by his own power; for he “trod the wine-preſs alone, and of
the people there was none with him.” -
16. Let no man therefore judge you in meat, or in
drink, or in reſpect of a holy-day, or of the new-moon, or
of the ſabbath-days : 17. Which are a ſhadow of things
to come; but the body is of Chriſt. 18. Let no man be.
guile you of your reward in a voluntary humility and wor-
ſhipping of angels, intruding into thoſe things which he
hath not ſeen, vainly puffed up by his fleſhly mind, 19.
And not holding the Head, from which all the body, by
joints and bands, having nouriſhment miniſtered, and knit
together, increaſeth with the increaſe of God. 20. Where-
fore if ye be dead with Chriſt from the rudiments of the
world, why, as though living in the world, are ye ſubjećt
to ordinances; 21. (Touch not ; taſte not; handle not;
22. Which all are to periſh with the uſing;) after the com-
mandments and doćtrines of men ; 23. Which things
have indeed a ſhew of wiſdom in will-worſhip, and humi-
lity, and neglecting of the body; not in any honour to
the ſatisfying of the fleſh. -
The apoſtle correhudes the chapter with exhortations to proper duty,
which he infers from the foregoing diſcourſe.
I. Here is a caution to take heed of judaizing teachers, or thoſe who
would impoſe upon chriſtians the yoke of the ceremonial law ; Let no
man therefore judge you in meat or in drink, &c. v. 16. Much of the
ceremonies of the law of Moſes conſiſted in the diſtinčtion of meats and
days. It appears by Rom. 14. there were ſuch who were for keeping
up thoſe diſtinétions: but here the apoſtle ſhews, that fince Chriſt is
come, and has cancelled the ceremonial law, we ought not to keep it
up. “Let no man impoſe thoſe things upon you, for God has not im-
poſed them : if God has made you free, be not you again entangled in
that yoke of bondage.” And this the rather, becauſe theſe things were
shadows of things to come ; (v. 17.) intimating, that they had no in-
trinſic worth in them, and that they are now done away. But the body
is of Christ; the body, of which they were ſhadows, is come; and to
continue the ceremonial obſervances, which were only types and ſhadows
of Chriſt and the goſpel, carries an intimation that Chriſt is not yet come,
and the goſpel-ſtate not yet commenced. , Obſerve the advantages we
have under the goſpel, above what they had under the law : they had
the ſhadows, we the ſubſtance.
II. He cautions them to take heed of thoſe who would introduce the
worſhip of angels as mediators between God and them, as the Gentile
philoſophers did ; “Let no man beguile you of your reward in a volun-
tary humility, and worſhipping of angels,” v. 18. It looked like a
picce of modeſty to make uſe of the mediation of angels, as conſcious to
ourſelves of our unworthineſs to ſpeak immediately to God : but though
it has a shew of humility, it is a voluntary, not a commanded humility;
and therefore it is not acceptable, yea, it is not warrantable : it is taking
that honour which, is due to Chriſt only, and giving it to a creature.
Beſides, the notions upon which this practice was grounded, were
merely the inventions of men, and not by divine revelation; the proud
conceits of human reaſon, which makes men preſume to dive into things,
and determine them, without ſufficient knowledge and warrant; “in-
COLOSSIANS, II, III.
The Redeemer’s Dignity.
truding into thoſe things which he hath not ſeen, vainly puffed up by
his fleſhly mind :” pretending to deſcribe the orders of angels, and their
reſpective miniſtries, which God has hidden from us ; and therefore,
though there was a ſhew of humility in the pračtice, there was a real
pride in the principle. They advanced thoſe notions to gratify their
own carnal fancy, and were fond of being thought wiſer than other
people. Pride is at the bottom of a great many errors and corruptions,
and even of many evil pračtices, which have a great ſhew and appearance
of humility. They who do ſo, do not hold the Head, v. 19. They did,
in effect, diſclaim Chriſt, who is the only Mediator between God and
man. It is the higheſt diſparagement to Chriſt, who is the Head of the
church, for any of the members of it to make uſe of any interceſſors
with God but him. When men let go their hold of Chriſt, they catch
at that which is next them, and will ſtand them in no ſtead.
which all the body, by joints and bands, having nouriſhment miniſtered,
and knit together, increaſeth with the increaſe of God.” Obſerve, 1.
Jeſus Chriſt is not only a Head of government over the church, but a
Head of vital influence to it. They are knit to him by joints and bands,
as the ſeveral members of the body are united to the head, and receive life
and nouriſhment from him. Obſerve, 2. The body of Chriſt is a grow-
ing body; it increaſeth with the increaſe of God. The new man is in-
creaſing, and the nature of grace is to grow, where there is not an acci-
dental hinderance. With the increaſe of God; with an increaſe of grace
which is from God as its Author; or, in a uſual Hebraiſm, with a large
and abundant increaſe. That ye may be filled with all the fulneſs of God,
Eph. 3. 19. See a parallel expreſſion, “Which is the Head, even
Chriſt, from whom the whole body, fitly joined together, maketh in-
creaſe of the body,” Eph. 4, 15, 16. -
He takes occaſion from hence to warn them again; “ Wherefore, if
ge be dead with Christ from the rudiments of the world, why, as though
living in the world, are ye subject to ordinances 2 v. 20. If as chriſtians
ye are dead to the obſervances of the ceremonial law, why are ye ſubjećt
to them 3 Such obſervances, Touch not, taste not, handle not,” v. 21, 22.
Under the law there was a ceremonial pollution contraćted by touching
a dead body, or anything offered to an idol; or by taſting any forbidden
meats, &c. which all are to perish with the using ; having no intrinſic
worth in themſelves to ſupport them ; and they who uſed them ſaw them
periſhing and paſſing away : or, which tend to corrupt the chriſtian faith,
having no other authority than the traditions and injunctions of men.
“Which things have indeed a ſhew of wiſdom in will.worſhip and hu-
mility.” . They thought themſelves wifer than their neighbours, in ob-
ſerving the law of Moſes together with the goſpel of Chriſt, that they
might be ſure in one, at leaſt, to be in the right; but, alas, it was but a
ſhew of wiſdom, a mere invention and pretence. So they ſeem to ne-
glect the body, by abſtaining from ſuch and ſuch meats, and mortifying
their bodiiy pleaſures and appetites; but there is nothing of true devo-
tion in theſe things, for the goſpel teaches us to worſhip God in spirit
and truth, and not by ritual obſervances; and through the mediation of
Chriſt alone, and not of any angels. Obſerve, (1.) Chriſtians are freed
by Chriſt from the ritual obſervances of Moſes’ law, and delivered from
that yoke of bondage which God himſelf had laid upon them. (2.) Sub-
jećtion to ordinances, or human appointments in the worſhip of God, is
highly blameable, and contrary to the freedom and liberty of the goſpel.
The apoſtle requires chriſtians “to ſtand faſt in the liberty with which
Chriſt hath made them free, and not be entangled again with the yoke
of bondage,” Gal. 5, 1. And the impoſition of them is invading the
authority of Chriſt, the Head of the church, and “introducing another
law of commandments contained in ordinances,” when Chriſt has abolished
the old one, Eph. 2. 15. Obſerve, (3.) Such things have only a shew
of wisdom, but are really folly. True wiſdom is, to keep cloſe to the
appointments of the goſpel; and an entire ſubječtion to Chriſt, the only
Head of the church.
CHAP. III.
I. The apostle exhorts us to set our hearts upon heaven, and take them off
from this world, v. 1...4. II. He exhorts to the mortification of sin, in
the various instances of it, v. 5... 11. III. He earnestly presses to mu-
tual love and compassion, v. 12... 17. And concludes with exhortations
to relative duties ; of wives and husbands, parents and children, masters
and servants, v. 18.25.
1. IF ye then be riſen with Chriſt, ſeek thoſe things
which are above, where Chriſt ſitteth on the right
“ From
º
A. D. 62.
The ſpiritual life.
- COLOSSIANS, III.
hand of God. 2. Set your affection on things above, not
on things on the earth. 3. For ye are dead, and your
life is, hid with Chriſt in God. 4. When Chriſt, who is
our life, ſhall appear, then ſhall ye alſo appear with him in
glory. . . . . -
The apoſtle having deſcribed our privileges by Chriſt in the former
part of the epiſtle, and our diſcharge from the yoke of the ceremonial
law, comes here to preſs upon us our duty inferred from thence. Though
we are made free from the obligation of the ceremonial law, it does not
therefore follow that we may live as we liſt. We muſt walk the more
cloſely with God in all the inſtances of evangelical obedience. He be-
gins with exhorting them to ſet their hearts on heaven, and take them
off from this world; If ye then be risen with Christ. It is our privilege,
that we are risen with Christ, have benefit by the reſurre&tion of Chriſt;
and by virtue of our union and communion with him are juſtified and
ſanétified, and ſhall be glorified. From hence he infers, that we muſt
Jeek those things which are above.' We muſt mind the concerns of an-
other world more than the concerns of this. We muſt make heaven our
ſcope and aim, ſeek the favour of God above, keep up our communion
with the upper world by faith, and hope, and holy love, and make it our
conſtant care and buſineſs to ſecure our title to the heavenly bliſs. And
the reaſon is, becauſe Christ sits at the right hand of God. He who is
our beſt Friend and our Head, is advanced to the higheſt dignity and
honour in heaven, and is gone before, to ſecure to us the heavenly hap.
pineſs; and therefore we ſhould ſeek and ſecure what he has purchaſed
at ſo vaſt an expenſe, and is taking ſo much care about. We muſt live
ſuch a life as Chriſt lived here on earth, and lives now in heaven, accord-
ing to our capacities.
He explains the duty; (v. 2.) “Set your affection on things above,
not on things on the earth.” Obſerve, To ſeek heavenly things, is, to
set our affection upon them, to love them, and let out our deſires toward
them. Upon the wings of affection the heart ſoars upward, and is car-
ried forth toward ſpiritual and divine objećts. We muſt acquaint our-
ſelves with them, eſteem them above all other things, and lay out our-
ſelves in preparation for the enjoyment of them. David gave this proof
of his loving the house of God, that he diligently ſought after it, and pre-
pared for it, Pſ, 27. 4. This is to be spiritually minded, (Rom. 8.6.)
and to seek and desire a better country, that is, a heavenly, Heb. 11. 14,
16. Things on earth are here ſet in oppoſition to things above. We
muſt not dote upon them, or expect too much from them, that we may
-ſet our affections on heaven ; for heaven and earth are contrary one to
the other, and a ſupreme regard to both is inconſiſtent ; and the pre-
valence of our affection to one will proportionably weaken and abate our
affection to the other. He aſſigns three reaſons for this, v. 3, 4.
1. That we are dead; that is, to preſent things, and as our portion.
We are ſo in profeſſion and obligation ; for we are “buried with Chriſt,
and planted into the likeneſs of his death.” Every chriſtian is “cruci-
fied unto the world, and the world is crucified unto him,” Gal. 6. 14.
And if we are dead to the earth, and have renounced it as our happineſs,
it is abſurd for us to ſet our affection upon it, and seek it. We ſhould
be like a dead thing to it, unmoved and unaffected towards it. -
2. Our true life lies in the other world; “Ye are dead, and your life
is hid with Chriſt in God,” v. 3. The new man has its livelihood from
thence. It is born and nouriſhed from above ; and the perfeótion of its
life is reſerved for that ſtate. It is hid with Christ : not hid from us
only, in point of ſecrecy, but hid for us, denoting ſecurity. The life of
a chriſtian is hid with Christ. Because I live, ye shall live also, John
14. 19. Chriſt is at preſent a hidden Chriſt, or one whom we have not
seen ; but this is our comfort, that our life is hid with him, and laid up
ſafe with him. As we have reaſon to love him whom we have not seen,
(1 Pet. I. 8.) ſo we may take the comfort of a happineſs out of fight,
and reserved in heaven for us. -
3. Becauſe at the ſecond coming of Chriſt we hope for the perfeótion
of our happineſs. If we live a life of chriſtian purity and devotion now,
“ when Chriſt, who is our Life, ſhall appear, we ſhall alſo appear with
him in glory,” v. 4. Obſerve, (1.) Chriſt is a believer’s life. I live,
get not I, but Christ lives in me, Gal. 2. 20. He is the Principle and
End of the chriſtian’s life. He lives in us by his Spirit, and we live to
him in all we do. To me to live is Christ, Phil. 1. 21. Obſerve, (2.)
Chriſt will appear again. He is now hid; and the heavens must contain
him ; but he will appear in all the pomp of the upper world, with his
holy angels, and his own glory, and his Father’s glory, Mark 8, 38. Luke
H
9, 26. Obſerve, (3) We ſhall then appear with him in glory. It will
be his glory to have his redeemed with him; he will come to be glori-
fied in his ſaints; (2 Theſſ. 1. 10.) and it will be their glory to come
with him, and be with him for ever. At the ſecond coming of Chriſt .
there will be a general meeting of all the ſaints; and they whoſe life is
now hid with Christ, ſhall then appear with Chriſt in that glory which he
'himſelf enjoys, John 17, 24. Do we look for ſuch a happineſs as that,
and ſhould we not set our affection upon that world, and live above this 2
What is there here to make us fond of it 2 What is there not there to
draw our hearts to it Our Head is there, our home is there, our trea-
ſure is there, and we hope to be there for ever. º:
5. Mortify therefore your members which are upon the
earth ; fornication, uncleanneſs, inordinate affection, evil
concupiſcence, and covetouſneſs, which is idolatry: 6.
For which things' ſake the wrath of God cometh on the
children of diſobedience; 7. In which ye alſo walked
ſometime, when ye lived in them. 8. But now ye alſo
put off all theſe ; anger, wrath, malice, blaſphemy, filthy
communication out of your mouth, 9. Lie not one to
another, ſeeing that ye have put off the old man with his
deeds; 10. And have put on the new man, which is re-
newed in knowledge after the image of him that created
him : 11. Where there is neither Greek nor Jew, circum-
ciſion nor uncircumciſion, Barbarian, Scythian, bond nor
free : but Chriſt is all, and in all.
The apoſtle exhorts the Coloſſians to the mortification of fin, the great
hinderance to ſeeking the things which are above. Since it is our duty
to ſet our affections upon heavenly things, it is our duty to mortify our
members which are upon the earth, and which naturally incline us to the
things of the world : “Mortify them, ſubdue the vicious habits of mind
which prevailed in your Gentile ſtate. Kill them, ſuppreſs them, as
you do weeds or vermin which ſpread and deſtroy all about them, or as
you kill an enemy which fights againſt you and wounds you.” Tour
members which are upon the earth ; either the members of the body, which
are the earthly part of us, and were curiously wrought in the lower parts
of the earth; (Pſ. 139. 15.) or the corrupt affections of the mind, which
lead us to earthly things; the members of the body of death, Rom. 7.
24. He ſpecifies, - -
I. The lufts of the fleſh, for which they were before ſo very remark-
able ; fornication, uncleanness, inordinate affection, evil concupiscence;
the various workings of the carnal appetite and fleſhly impurities, which
they indulged in their former courſe of life, and which were ſo contrary
to the chriſtian ſtate and the heavenly hope. .
II. The love of the world ; and covetousness, which is idolatry; an
inordinate love of preſent good and outward enjoyments, which proceeds
from too high a value in the mind, puts upon too eager a purſuit, hinders
the proper uſe and enjoyment of them, and greates anxious fear and im-
moderate ſorrow for the loſs of them. Obſerve, Covetouſneſs is ſpiritual
idolatry : it is giving that love and regård to worldly wealth, which is
due to God only; and carries a greater degree of malignity in it, and is
more highly provoking to God, than is commonly thought. And it is
very obſervable, that among all the other inſtances of fin which good
men are recorded in the ſcripture to have fallen into ; (and there is
ſcarcely any but ſome or other, in one or other part of their life, have
fallen into ;) there is no inſtance in all the ſcripture of any good man
charged with covetouſneſs.
He proceeds to ſhew how neceſſary it is to mortify fins, v. 6, 7.
1. Becauſe if we do not kill them, they will kill us ; (v. 6.) “ For
which things' ſake the wrath of God cometh on the children of diſobe-
dience.” See what we all are by nature more or leſs : we are children
of disobedience; not only diſobedient children, but under the power of
fin, and naturally prone to diſobey. The “wicked are eſtranged from
the womb ; they go aſtray as ſoon as they are born, ſpeaking lies,” Pſ.
58. 3. And being children of disobodience, we are children of wrath,
Eph. 2. 3. The wrath of God comes upon all the children of disobedience.
They who do not obey the precepts of the law, incur the penalties of it.
The fins he mentions were their fins in their heathen and idolatrous ſtate,
and they were then eſpecially the children of disobedience; and yet theſe
fins brought judgments upon them, and expoſed them to the wrath of God.
A.D. 62.
2. We ſhould mortify theſe fins, becauſe they have lived in us ; (v. 7.)
“ In the which ye alſo walked ſometime, when ye lived in them.” Ob-
ſerve, The confideration that we have formerly lived in fin, is a good ar-
gument why we ſhould now forſake it. We have walked in by-paths,
therefore let us walk in them no more. “If I have done iniquity, I
will do no more,” Job 34. 32. “The time paſt of our lives may ſuf-
fice us to have wrought the will of the Gentiles, when we walked in
laſciviouſneſs,” 1 Pet. 4. 3. When ye lived among them who did ſuch
things, (ſo ſome underſtand it,) then ye walked in thoſe evil practices.
It is a hard thing to live among them who do the works of darkness, and
not have fellowship with them, as it is to walk in the mire, and contračt
no ſoil. I.et us keep out of the way of evil-doers.
And as we are to mortify inordinate appetites, ſo we are to mortify
inordinate paſſions; (v. 8.) “...But now ye alſo put off all theſe ; anger,
wrath, malice :” for theſe are contrary to the deſign of the goſpel, as
well as groſſer impurities; and though they are more ſpiritual wicked-
neſs, have not leſs malignity in them. For the goſpel religion introduces
a change of the higher as well as the lower powers of the ſoul, and ſup-
ports the dominion of right reaſon and conſcience over appetite and
paſſion. Anger and wrath are bad ; but malice is worſe, becauſe it is
more rooted and deliberate; it is anger heightened and ſettled.
And as the corrupt principles in the heart muſt be cut off, ſo the pro-
dućt of them in the tongue : as blasphemy, which ſeems here to mean,
not ſo much speaking ill of God, as speaking ill of men ; giving ill language
to them, or raiſing ill reports'of them, and injuring their good name by
any evil arts and filthy communication ; all lewd and wanton diſcourſe,
which comes from a polluted mind in the ſpeaker, and propagates the
fame defilements in the hearers. Lying ; Lie not one to another, (v. 9.)
for it is contrary both to the law of truth and the law of love ; and is
both unjuſt and unkind, and naturally tends to deſtroy all faith and friend-
ſhip among mankind. Lying makes us like the Devil, (who is the
father of lies) and is a prime part of the Devil’s image upon our ſouls.
And therefore we are cautioned againſt this fin by that general reaſon ;
ſeeing “ye have put off the old man with his deeds, and have put on
the new man.” The confideration that we have by profeſſion put away
fin, and eſpouſed the cauſe and intereſt of Chriſt ; that we have re-
nounced all ſin, and ſtand engaged to Chriſt; ſhould fortify us againſt
this fin of lying. They who have put off the old man, have put it off
with its deeds ; and they who have put on the new man, muſt put on all
its deeds : not only espouse good principles, but act them in a good con-
verſation. The new man is ſaid to be renewed in knowledge ; becauſe an
ignorant foul cannot be a good foul. Without knowledge the heart
cannot be good, Prov. 19. 2. The grace of God works upon the will
and affections by renewing the underſtanding. Light is the firſt thing
in the new creation, as it was in the firſt : after the image of him who
created him. It was the honour of man in innocence, that he was made
after the image of God; but that image was defaced and loſt by fin, and
is renewed by ſančtifying grace : ſo that a reuewed ſoul is ſomething
like what Adam was in the day he was created.
In the privilege and duty of ſanétification “there is neither Greek
nor Jew, circumcificn nor uncircumciſion, Barbarian, Scythian, bond nor
free,” v. 11. There is now no difference arifing from different country,
or different condition and circumſtance of life : it is as much the duty.
of the one as of the other, to be holy ; and as much the privilege of the
one as of the other, to receive from God the grace to be ſo. Chriſt
came to take down all partition-walls, that all might ſtand on the ſame
level before God, both in duty and privilege. And for this reaſon, be-
cauſe Chriſ? is all in all. Chriſt is a chriſtian’s all, his only Lord and
Saviour, and all his Hope and Happineſs. And to thoſe who are ſanc-
tified, one as well as another, and whatever they are in other reſpects, he
is All in all, the Alpha and Omega, the Beginning and the End: he is
All in all things to them. -
12. Put on therefore, as the eleát of God, holy and be-
loved, bowels of mercies, kindneſs, humbleneſs of mind,
meekneſs, long-ſuffering; 13. Forbearing one another,
and forgiving one another, if any man have a quarrel
againſt any : even as Chriſt forgave you, ſo alſo do ye.
14. And above all theſe things put on charity, which is the
bond of perfeótneſs. 15. And let the peace of God rule
in your hearts, to which alſo ye are called in one body :
and be ye thankful. 16. Let the word of Chriſt dwell in
COLOSSIANS, III.
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| what good we can to all.
and ought to be ſo of all men.
God, to be lowly and loving towards all men.
mercy, the tendereſt mercies.
to be merciful to all who are proper objećts of mercy.
|ful, as your Father is merciful,” Luke 6. 36.
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that is a good reaſon why we ſhould bear with others in what is diſagree-
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Kindneſs recommended.
ou richly in all wiſdom; teaching and admoniſhing one
y y -------5 3.
another in pſalms and hymns and ſpiritual ſongs, ſinging
with grace in your hearts to the Lord. 17. And whatſo-
ever ye do in word or deed, do all in the name of the Lord
Jeſus, giving thanks to God and the Father by him.
The apoſtle proceeds to exhort to mutual love and compaſſion; Put
on therefore bowels of mercy, v. 12. We muſt not only put off angen and ,
wrath, (as v. 8.) but we muſt put on bowels of kindneſs : not only ceaſ:
to do evil, but learn to do well; not only not do hurt to any, but do
The argument here uſed to enforce the ex-
hortation, is very affecting; “Put on, as the ele&t of God, holy and be-
loved.” Obſerve, 1. They who are holy, are the ele&t of God ; and
they who are the eleēt of God, and holy, are beloved; beloved of God,
2. They who are the ele&t of God,
holy and beloved, ought to condućt themſelves in every thing as becomes
them, and ſo as not to loſe the credit of their holineſs, or the comfort of
their being choſen and beloved. It becomes thoſe who are holy toward
Obſerve, What we muſt
(1.) Compassion toward the miſerable ; bowels of
They who owe ſo much to mercy, ought
“Be ye merci-
(2.) Kindneſs toward
our friends, and thoſe who love us. A courteous diſpoſition becomes
the ele&t of God; for the defign of the goſpel is not only to ſoften the
minds of men, but to ſweeten them, and to promote friendſhip among
men as well as reconciliation with God. (3.) Humbleneſs of mind, in
ſubmiſſion to thoſe above us, and condeſcenſion to thoſe below us. There
muſt not only be a humble carriage, but a humble mind. “Learn of me,
for I am meek and lowly in heart,” Matth. 11. 29. (4.) Meekness to-
ward thoſe who have provoked us, or been any way injurious to us. We
muſt not be tranſported into any indecency by our reſentment of indig-
nities and neglects; but muſt prudently bridle our own anger, and pa-
tiently bear the anger of others. (5.) Long-suffering toward thoſe who
continue to provoke us. Charity suffereth long, as well as is kind, 1 Cor.
13. 4. Many can bear a ſhort provocation, who are weary of bearing
when it grows long. But we muſt ſuffer long both the injuries of men.
and the rebukes of Divine Providence. If God is long-suffering to us,
under all our provocations of him, we ſhould exerciſe long-ſuffering to.
others in like caſes. (6.) Mutual forbearance, in conſideration of the
infirmities and deficiencies which we all labour under ; forbearing one an-
other. We have all of us ſomething which needs to be borne with ; and
put on in particular.
able to us. We need the ſame good turn from others, which we are
obliged to ſhew them. (7.) A readineſs to forgive injuries ; “forgiving
one another, if any man have a quarrel againſt any.” While we are in
this world, where there is ſo much corruption in our hearts, and ſo much
occaſion of difference and contention, quarrels will ſometimes happen,
even among the eleēt of God, who are holy and beloved; as Paul and
Barnabas had a “ſharp contention, which parted them aſunder one from
the other,” (A&ts 15. 39.) and Paul and Peter, Gal. 2. 14. But it is
our duty to forgive one another in ſuch caſes; not to bear any grudge,
but put up with the affront, and paſs it by. And the reaſon is ; “Even
as Chriſt forgave you, ſo alſo do ye.” The conſideration that we are
forgiven by Chriſt ſo many offences, is a good reaſon why we ſhould for-
give others. It is an argument of the divinity of Chriſt, that he had
power on earth to forgive ſins; and it is a branch of his example which
we are obliged to follow, if we ourſelves would be forgiven. “ For-
give us our treſpaſſes, as we forgive them who treſpaſs againſt us,”.
Matth. 6. 12. -
Now, in order to all this, we are exhorted here to ſeveral things :
I. To clothe ourſelves with love ; (v. 14.) Above all things put on
charity : over all things, ini mão. 3s rérois. Let this be the upper gar-
ment, the robe, the livery, the mark of our dignity and diſtinčtion. Or,
Let this be principal and chief, as the whole ſum and abſtraćt of the
ſecond table. “Add to faith virtue, and to brotherly-kindneſs charity,”
2 Pet. 1. 5...7. He lays the foundation in faith, and the top-ſtone in
charity, which is the bond of perfectneſs, the cement and centre of all
happy ſociety. Chriſtian unity conſiſts in unanimity and mutual love.
II. To ſubmit ourſelves to the government of the peace ºf God;.
|(v. 15.) “Let the peace of God rule in your hearts,” that is, God's
being at peace with you, and the comfortable ſenſe of his acceptance and
fascur: or, a diſpoſition to peace among yourſelved, a peaceable ſpirits,
A. D. 62.
Domeſtic Duties.
colossIANs, III.
God; becauſe it is of his working in all who are his. The “kingdom
of God is righteouſneſs and peace,” Rom. 14. 17. “Let this peace
rule in your heart; prevail and govern there; or umpire and decide all
matters of difference among you.” To which ye are called in one body.
We are called to this peace, to peace with God as our privilege, and
peace with our brethren as our duty. Being united in one body, we are
called to be at peace one with another, as the members of the natural
body; for “we are the body of Chriſt, and members in particular,”
1 Cor. 12. 27. To preſerve in us this peaceable diſpoſition, we muſt be
thankful. The work of thankſgiving to God is ſuch a ſweet and pleaſant
work, that it will help to make us ſweet and pleaſant towards all men.
“Inſtead of envying one another upon the account of any particular fa-
vours and excellence, be thankful for his mercies, which are common to
all of you.” -
III. To let the word of Christ dwell in us richly, v. 16. The goſpel
is the word of Chriſt, which is come to us; but that is not enough, it
muſt dwell in us, or keep houſe—ºvoixstro ; not as a ſervant in a family,
who is under another’s control, but as a maſter, who has a right to pre-
ſcribe and direct to all under his roof. We muſt take our inſtrućtions
and direétions from it ; and our portion of meat and ſtrength, of grace
and comfort, in due ſeaſon, as from the master of the houſehold. It muſt
dwell in us; be always ready and at hand to us in every thing, and have
its due influence and uſe. We muſt be familiarly acquainted with it,
and know it for our good, Job 5. 27. It muſt dwell in us richly : not
only keep houſe in our hearts, but keep a good houſe. Many have the
word of Chriſt dwelling in them, but it dwells in them but poorly; it
has no mighty force and influence upon them. Then the foul proſpers,
when the word of God dwells in us richly ; when we have abundance of
it in us, and are full of the ſcriptures and of the grace of Chriſt. And
this in all wiſdom. The proper office of Wiſdom is, to apply what we
know to ourſelves, for our own dire&tion. The word of Chriſt muſt
dwell in us, not in all notion and ſpeculation, to make us doćtors, but in
all wiſdom, to make us good chriſtians, and enable us to condućt ourſelves
in every thing as becomes Wiſdom’s children.
IV. To teach and admonish one another. This would contribute very
much to our furtherance in all grace; for we ſharpen ourſelves by quick-
ening others, and improve our knowledge by communicating it for their
edification. We muſt admonish one another in pſalms and hymns. Ob-
ſerve, Singing of pſalms is a goſpel-ordinance; J.2xpoſs zai ºuvois wo.]
dºzis : the Pſelms of David, and ſpiritual hymns and odes, colle&ted out
of the ſcripture, and ſuited to ſpecial occaſions, inſtead of their lewd and
profane ſongs in their idolatrous worſhip. Religious poeſy ſeems coun-
tenanced by theſe expreſſions, and is capable of great edification. But
when we fing pſalms, we make no melody, unleſs we fing with grace in
our hearts, unleſs we are ſuitably affected with what we fing, and go |
along in it with true devotion and underſtanding. Singing of pſalms is
a teaching ordinance as well as a praiſing ordinance ; and we are not
only to quicken and encourage ourſelves, but to teach and admonish one
another, mutually excite our affections, and convey inſtructions. -
V. All muſt be done in the name of Christ ; (v. 17.) “And whatſo-
ever ye do in word or deed, do all in the name of the Lord Jeſus :”
according to his command, and in compliance with his authority ; by
ſtrength derived from him ; with an eye to his glory ; and depending
upon his merit for thé accepting of what is good, ahd pardon of what is
amiſs; Giving thanks to God and the Father by him. Obſerve, 1. We
muſt give thanks in all things; whatſoever we do, we muſt ſtill give
thanks, Eph. 5. 20. Giving thanks always for all things. 2. The Lord
Jeſus muſt be the Mediator of our praiſes as well as of our prayers;
“We give thanks to God and the Father in the name of the Lord
will never want matter of thankſgiving to God, even the Father.
18. Wives, ſubmit yourſelves unto your own huſbands,
as it is fit in the Lord. 19. Huſbands, love your wives,
and be not bitter againſt them. 20. Children, obey your
parents in all things: for this is well-pleaſing unto the
Lord. 21. Fathers, provoke not your children to anger,
left they be diſcouraged. 22. Servants, obey in all things
&your maſters according to the fleſh; not with eye-ſervice,
as men-pleaſers; but in ſingleneſs of heart, fearing God :
23. And whatſoever ye do, do it heartily, as to the Lord,
Vol. V. No. 102.
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that keeps the peace, and makes peace. This is called the peace of
and not unto men; 24. Knowing that of the Lord ye
ſhall receive the reward of the inheritance: for ye ſerve
the Lord Chriſt. 25. But he that doeth wrong, ſhall re-
ceive for the wrong which he hath done: and there is no
reſpe&t of perſons. . . . .
- The apostle concludes the chapter with exhortations to relative du-
ties, as before in the epistle to the Epheſians. The epistles which are
most taken up in diſplaying the glory of the divine grace, and magnifying
the Lord Jeſus, are the most particular and distinct in preſſing the duties
of the ſeveral relations. We must never ſeparate the privileges and du-
ties of the goſpel-religion. -
I. He begins with the duties of wives and huſbands; (v. 18.)
“ Wives, ſubmit yourſelves unto your own huſbands, as it is fit in the
Lord.” Submiſſion is the duty of wives, jnordaasa.0s. It is the ſame
word which is uſed to expreſs our duty to magistrates, (Rom. 13. 1. Let
every soul be ſubječt to the higher powers,) and is expreſſed by ſubjećtion
and reverence, Eph. 5. 24, 33. The reaſon is, that “Adam was first
formed, then Eve: and Adam was not deceived, but the woman, being
deceived, was in the tranſgreſſion,” 1 Tim. 2. 13, 14. He was first in
the creation, and last in the tranſgreſſion. And the “head of the wo-
man is the man; and the man is not of the woman, but the woman of
the man; neither was the man created for the woman, but the woman
for the man,” 1 Cor. 11. 3, 8, 9. It is agreeable to the order of nature
and the reaſon of things, as well as the appointment and will of God.
But then it is ſubmiſſion, not to a rigorous lord or abſolute tyrant, who
may do his will and is without reſtraints; but to a huſband, and to her
own huſband, who ſtands in the neareſt relation, and is under ſtrićt en-
gagements to proper duty too. And this is fit in the Lord; it is be-
coming the relation, and what they are bound in duty to do, as an in-
ſtance of obedience to the authority and law of Chriſt. ... • -
On the other hand, “ huſbands muſt love their wives, and not be bitter
againſt them,” v. 19. They muſt love them with tender and faithful
affection, as Chriſt loved the church, and as their own bodies ; and even as
himſelf; (Eph. 5. 25, 28, 33.) with a love peculiar to the neareſt rela-
tion and the greateſt comfort and bleſfing of life. . And they muſt not
be bitter against them ; or uſe them unkindly, with harſh language or
ſevere treatment; but be kind and obliging to them in all things: for
the “woman was made for the man, neither is the man without the wo-
man, and the man alſo is by the woman,” 1 Cor. 11. 9, 11, 12.
II. The duties of children and parents ; “Children, obey your pa-
rents in all things, for this is well-pleaſing unto the Lord,” v. 20. They
muſt be willing to do all their lawful commands, and be at their direc-
tion and diſpoſal; as thoſe who have a natural right, and are fitter to
dire&t them than themſelves. The apoſtle (Eph. 6. 2.) requires them
to honour as well as obey their parents; they muſt eſteem them, and
think honourably of them ; as the obedience of their lives muſt proceed
from the eſteem and opinion of their minds. And this is well pleaſing to
God, or acceptable to him ; for it is the first commandment with promise,
(Eph. 6. 2.) with an explicit promiſe annexed to it, “That it ſhall
be well with them, and they ſhall live long on the earth.” Dutiful
children are the moſt likely to proſper in the world, and enjoy long
life. -
And parents muſt be tender, as well as children obedient ; (v. 21.)
“Fathers, provoke not your children to †† lest they be discouraged.
Let not your authority over them be exerciſed with rigour and ſeverity,
but with kindneſs and gentleneſs; left you raiſe their paſſions, and diſ-
| courage them in their duty, and by holding the reins too ſtrait make
: them fly out with the greater fierceneſs.”
Jeſus Chriſt,” Eph. 5. 20. They who do all things in Chriſt’s name, | of imprudent parents often prove a great hinderance to their children,
The ill temper and example
and a ſtumbling-block in their way; ſee Eph. 6.4. And it is by the
tenderneſs of parents, and dutifulneſs of children, that God ordinarily
furniſhes his church with a seed to serve him, and propagates religion
from age to age. -
III. Servants and maſters; “Servants, obey your maſters in all things
according to the fleſh,” v. 22. Servants, muſt do the duty of the rela-
tion in which they ſtand, and obey their maſters’ commands in all things
which are confiſtent with their duty to God their heavenly Maſter. Not
with eye-service, as men-pleaſers ; not only when their maſter’s eye is
upon them, but when they are from under their maſter’s eye. They
muſt be both juſt and diligent. In ſinglenºſ ºf heart, fearing God: with-
out ſelfiſh deſigns, or hypocriſy and diſguiſe, as thoſe who fear God, and
ſtand in awe of him. Obſerve, The fear of God, ruling in the heart,
will make people good in every relation. Servants who fear God, will
be juſt and faithful when they are from under their maſter’s eye, becauſe
they know they are under the eye of God; (Gen. 20. 11.) “Becauſe
I thought, Surely the fear of God is not in this place.” Neh. 5. 15.
*: But ſo did not I, becauſe of the fear of God.” “And whatsoever ye
do, do it heartily, (v. 23.) with diligence, not idly and ſlothfully :” or,
“Do it cheerfully, not diſcontented at the providence of God which put
you in that relation.” As to the Lord, and not as to men. It ſančtifies
a ſervant’s work when it is done as unto God; with an eye to his glory,
and in obedience to his command, and not merely as unto men, or with
regard to them only. Obſerve, We are really doing our duty to God,
when we are-faithful in our duty to men. And for ſervants’ encourage-
ment, let-them know, that a good and faithful ſervant is never the fur-
ther from heaven for his being a ſervant; “ Knowing that of the Lord ye
shall receive the reward of the inheritance, for ye serve the Lord Christ,
v. 24. Serving your maſters according to the command of Christ, you
ferve Christ, and he will be your Paymaster : you will have a glorious
reward at last. Though you are now ſervants, you ſhall receive the in-
heritance of ſons. But, on the other hand, He who doeth wrong, shall
receive for the wrong which he hath done,” v. 25. There is a righteous
God, who, if ſervants wrong their masters, will reckon with them for it,
though they may conceal it from their notice. And he will be ſure to
puniſh the unjust as well as reward the faithful ſervant : and ſo if maſ.
ters wrong their ſervants. “And there is no reſpect of perſons with
him.” The righteous Judge of the earth will be impartial, and carry it
with an equal hand toward master and ſervant; not ſwayed by any regard
to men’s outward circumstances and condition of life. The one and the
other will stand upon a level at his tribunal.
It is probable that the apostle has a particular reſpect, in all theſe in-
stances of duty, to the caſe mentioned 1 Cor. 7. of relations of a different
religion, as a christian and heathen, a Jewiſh convert and an uncircum-
ciſed Gentile; where there was room to doubt whether they were
obliged to the proper duties of their ſeveral relations to ſuch perſons.
And if it hold in ſuch caſes, it is much stronger upon christians one to-
wards another, and where both are of the ſame religion. And how happy
would the goſpel-religion make the world, if it every-where prevailed;
and how much would it influence every state of things, and every rela-
tion of life I º
CHAP. IV.
I. He continues his account of the duty of masters, from the close of the
Jormer chapter, v. 1. II. He exhorts to the duty of prayer, (v. 2...4.)
and to a prudent and decent conduct toward those with whom we converse,
v. 5, 6, III. He closes the epistle with the mention of several of his
Jriends, ºf whom he gives an honourable testimony, v. 7... 18. .
1. MA.P. give unto your ſervants that which is
juſt and equal; knowing that ye alſo have a
Maſter in heaven. • *
The apostle proceeds with the duty of masters to their ſervants, which
might have been joined to the foregoing chapter, and is a part of that
diſcourſe. Here obſerve,
1. Justice is required of them ; “Give unto your servants that which is
just and equal ; (v. 1.) not only strict justice, but equity and kindneſs.
Be faithful to your promiſes to them, and perform your agreements;
not defrauding them of their dues, or ‘keeping back by fraud the hire
of the labourers,’ Jam. 5. 4. Require no more of them than they are
able to perform ; and do not lay unreaſonable burthens upon them, and
beyond their strength. Provide for them what is fit, ſupply proper
food and phyſic, and allow them ſuch liberties as may enable them the
better for cheerful ſervice, and make it the eaſier to them : and this,
though they are employed in the meanest and lowest offices, and are of
another country and a different religion from yourſelves.”
2. A good reaſon for this regard; “ Knowing that ye alſo have a
Master in heaven. Ye who are masters of others, have a Master your-
ſelf, and are ſervants of another Lord. Ye are not lords of yourſelves,
and are accountable to one above you.
as you expect God ſhould deal with you; and as thoſe who believe you
must give an account. Ye are both ſervants of the ſame Lord in the
different relations in which you stand, and are equally accountable to
him at last. Knowing that your Master alſo is in heaven, neither is there
Tespect ºf persons with him,” Eph. 6.9.
Do ye deal with your ſervants
COLOSSIANS, IV.
ſelves to their malice and ill-will,” Eph. 5. 15, 16.
|
The Prayers of the Church requeſted.
2. Continue in prayer, and watch in the ſame with
thankſgiving; 3. Withal praying alſo for us, that God
would open unto us a door of utterance, to ſpeak the
myſtery of Chriſt, for which I am alſo in bonds: 4. That
I make it manifeſt, as I ought to ſpeak. *
If this be confidered as connected with the foregoing verſe, then we
may obſerve, that it is part of the duty which masters owe their ſervants,
to pray with them, and to pray daily with them, or continue in prayer.
They must not only do justly and kindly by them, but ačt a christian
and religious part, and be concerned for their ſouls as well as their
bodies ; “ as parts of your charge, and under your influence. Be con-
cerned for the bleſfing of God upon them, as well as the ſucceſs of your
affairs in their hands.” And this is the duty of every one; to continue
in prayer. “Keep up your constant times of prayer, without being
diverted from it by other buſineſs; keep your hearts cloſe to the duty,
without wandering or deadneſs; and even to the end of it : watching in
the ſame.” Christians ſhould lay hold on all opportunities for prayer,
and chooſe the fittest ſeaſons, which are least liable to disturbance from
other things, and keep their minds lively in the duty, and in ſuitable
frames. With thanksgiving, or ſolemn acknowledgment of the mercies
received. Thankſgiving must have a part in every prayer.
Withal praying also for us, v. 3. The people must pray particularly
for their ministers, and bear them upon their hearts at all times at the
throne of grace. “Do not forget us, whenever you pray for your-
ſelves,” Eph. 6. 19. 1 Theſſ. 5. 25. Heb. 13. 18. “ That God would
open to us a door of utterance ;” either afford opportunity to preach the
goſpel; (ſo he ſays, a great door and effectual is opened to me, 1 Cor.
16. 9.) or elſe give me ability and courage, and enable me with freedom
and faithfulneſs; ſo Eph. 6. 19. “And for me, that utterance may be
given to me, that I my open my mouth boldly, to ſpeak the myſtery of
Chriſt, for which I am alſo in bonds;” that is, either the deepeſt doc-
trines of the goſpel with plainneſs, of which Chriſt is the principal Sub-
jećt ; (he calls it, the mystery of the gospel, Eph. 6. 19.) or elſe he
means the preaching of the goſpel to the Gentile world, which he calls
the mystery hid from ages, (ch. 1. 26.) and the mystery of Christ, Eph.
3. 4. For this he was now in bonds. He was a priſoner at Rome, by
the violent oppoſition of the malicious Jews. He would have them pray
for him, that he might not be diſcouraged in his work, or driven from it
by his ſufferings; “That I may make it manifest, as I ought to ſpeak,
v. 4. That I may make this mystery known to thoſe who have not.
heard of it ; and make it plain to their understanding, in ſuch a manner
as I ought to do.” He had been particular in telling them what he
prayed for them, ch. 1. Here he tells them particularly what he would
have them pray for him. Paul knew as well as any man how to ſpeak 3.
and yet he begs their prayers for him, that he might be taught to ſpeak.
The best and most eminent christians need the prayers of meaner chriſ.
tians, and are not above aſking them. The chief ſpeakers need prayer,
that God would give them a door of utterance, and that they may ſpeak
as they ought to ſpeak. *
5. Walk in wiſdom toward them that are without,
redeeming the time. 6. Let your fpeech be alway with
grace, ſeaſoned with ſalt, that ye may know how ye ought
to anſwer every man. •
The apoſtle exhorts them further to a prudent and decent condućt to-
wards all thoſe with whom they converſed : toward the heathen world,
or thoſe out of the chriſtian church, among whom they lived ; (v. 5.)
“ Walk in wiſdom toward them who are without. Be careful, in all your
converſe with them, to get no hurt by them, or contračt any of their
cuſtoms ; for evil communications corrupt good manners ; and to do no.
hurt to them, or increaſe their prejudices againſt religion, and give them.
an occaſion of diſlike. Yea, do them all the good you can, and by alk
the fitteſt means ; and in the proper ſeaſons, recommend religion to
them. . Redeeming the time ; either improving every opportunity of
doing them good, and making the beſt uſe of your time in proper duty;”
(diligence in redeeming time very much recommends religion to the
good opinion of others ;) or elſe, “walking cautiouſly and with cir-
cumſpection, to give them no advantage againſt you, or expoſe your-
“. Walk circum-
fpećtly, redeeming the time, becauſe the days are evil,” dangerous, or:
times of trouble and ſuffering: -
A. D.62.
Various Salutations.
COLOSSIANS, Iv.
And towards others, or thoſe who are within as well as thoſe who are
without; “Let your ſpeech be always with grace, v. 6... Let all your
diſcourſe be as becomes chriſtians, and with a deference to your profeſ-
fion; ſavoury, diſcreet, ſeaſonable.” Though it be not always of grace,
it muſt be always with grace; and though the matter of our diſcourſe
be that which is common, yet there muſt be an air of piety upon it, and
it muſt be in a chriſtian manner, ſeaſoned with ſalt. Grace is the ſalt
which ſeaſons our diſcourſe, makes it favoury, and keeps it from corrupt-
ing. “That ye may know how ye ought to anſwer every man.” One
anſwer is proper for one man, and another for another man, Prov. 26.
4, 5. We have need of a great deal of wiſdom and grace to give proper
anſwers to every man; particularly in anſwering the queſtions and objec-
tions of adverſaries againſt our religion ; giving the reaſons of our faith,
and ſhewing the unreaſonableneſs of their exceptions and cavils, to the
beſt advantage for our cauſe, and leaſt prejudice to ourſelves. “Be
ready always to give an anſwer to every man, who aſketh you a reaſon
of the hope that is in you, with meekneſs and fear,” 1 Pet. 3. 15.
7. All my ſtate ſhall Tychicus declare unto you, who is
a beloved brother, and a faithful miniſter and fellow-ſer-
vant in the Lord : 8. Whom I have ſent unto you for ||
the ſame purpoſe, that he might know your eſtate, and
comfort your hearts; 9. With Onefimus, a faithful and
beloved brother, who is one of you. They ſhall make
known unto you all things which are done here. 10.
Ariſtarchus, my fellow-priſoner, ſaluteth you ; and Mar.
cus, ſiſter's ſon to Barnabas, (touching whom ye received
commandments; if he come unto you, receive him ;) I 1.
And Jeſus, who is called Juſtus; who are of the circum-
ciſion. Theſe only are my fellow-workers unto the king-
dom of God, which have been a comfort unto me. 12.
Epaphras, who is one of you, a ſervant of Chriſt, ſaluteth
you, always labouring fervently for you in prayers, that
ye may ſtand perfeót and complete in all the will of God.
13. For I bear him record, that he hath a great zeal for
you, and them that are in Laodicea, and them in Hierapolis.
14. Luke, the beloved phyſician, andl)emas, greet you. . 15.
Salute the brethren which are in Laodicea, and Nymphas,
and the church which is in his houſe. , 16. And when this
epiſtle is read among you, cauſe that it be read alſo in the
church of the Laodiceans; and that ye likewiſe read the
epiſtle from Laodicea. 17. And ſay to Archippus, Take
heed to the miniſtry which thou haſt received in the
Lord, that thou fulfil it. 18. The ſalutation by the hand
of me Paul. Remember my bonds. Grace be with you.
Amen. +
In the cloſe of this epiſtle the apoſtie does ſeveral of his friends the
honour to leave their names upon record, with ſome teſtimony of his
reſpect, which will be ſpoken of wherever the goſpel comes, and laſt to
the end of the world.
*
beloved brother, who is one o
ſame who wrote the goſpel which bears his name.
Hebrew Joshua.
1. Concerning Tychicus, v. 7. By him this epiſtle was ſent; and he -
does not give them an account in writing of his preſent ſtate, becauſe
Tychicus would do it by word of mouth more fully and particularly.
He knew they would be glad to hear how it fared with him. The
churches cannot but be concerned for good miniſters, and defirous to
know their ſtate. He gives him this charaćter, A beloved brother and
faithful minister. Paul, though a great apoſtle, owns a faithful miniſter
for a brother and a beloved brother. Faithfulneſs in any one is truly
lovely, and renders him worthy our affection and eſteem. And a fellow-
servant in the Lord. Ministers are ſervants to Christ, and fellow-ſer-
vants to one another. They have one Lord, though they have different
stations and capacities of ſervice. Obſerve, Pt adds much to the beauty
and strength of the goſpel-ministry, when ministers are thus loving and
condeſcending one to another, and by all just means ſupport and advance
one another’s reputation. Paul ſent bira wot only to tell them of his
affairs, but to bring him an account of theirs; “Whom I have ſent
unto you for the ſame purpoſe, that he might know your estate, and
comfort your hearts,” v. 8. He was as willing to hear from them as
they could be to hear from him; and thought himſelf as much obliged
to ſympathize with them as he thought them obliged to ſympathize with
him. It is a great comfort, under the troubles and difficulties of life, to
have the mutual concern of fellow-chriſtians. & -
2. Concerning Onefimus; (* 9.) “With Onefimus, a faithful and
you.” He was ſent back from Rome
along with Tychicus. This was he whom Paul. had begotten in his
| bonds, (Philemon 10.) who had been ſervant to Philemon, and who was
a member, if not a miniſter, of their church. He was converted at
Rome, whither he had fled from his maſter’s ſervice; and is now ſent
back, it is probable, with the epiſtle to Philemon, to introduce him again
into his maſter’s family. Obſerve, Though he was a poor ſervant, and
had been a bad man, yet, being now a convert, Paul calls him a faithful
and beloved brother. The meaneſt circumſtance of life, and greateſt
wickedneſs of former life, make no difference in the ſpiritual relation
among fincere chriſtians : they partake of the ſame privileges, and are
entitled to the ſame regards. . The “righteouſneſs of God by faith of
Jeſus Chriſt is unto all, and upon all, them that believe ; for there is no
difference;” (Rom. 3, 22.) and “ there is neither Jew nor Greek, nei-
ther bond nor free, for ye are all one in Chriſt Jeſus,” Gal. 3. 28. Per-
haps this was ſome time after he was converted, and ſent back to Phile-
mon ; and by this time he had entered into the miniſtry, becauſe Paul
calls him a brother. *
3. Aristarchus, a fellow-priſoner. They who join in ſervices and ſuf-
ferings, ſhould be thereby engaged to one another in holy love, and
endeared to one another. Paul had a particular affection for his fellow-
ſervants and his fellow-priſoners.
4. Marcus, Sister’s son to Barnabas. This is ſuppoſed to be the
If he come unto you,
receive him. Paul had a quarrel with Barnabas upon the account of this
Mark, who was his nephew, and “ thought not good to take him with
them, becauſe he departed from them from Pamphylia, and went not
with them to the work,” Aćts 15. 38. He would not take Mark with
him, but took Silas, becauſe Mark had deſerted them ; and yet Paul is
not only reconciled to him himſelf, but recommends him to the reſpect
of the churches, and gives a great example of a truly chriſtian and for-
giving ſpirit. If men have been guilty of a fault, it muſt not be always
remembered againſt them. We muſt forget as well as forgive. “If a
man be overtaken in a fault, ye who are ſpiritual, reſtore ſuch a one in
the ſpirit of meekneſs,” Gal. 6. I.
5. Here is one who is called Jeſus, which is the Greek name for the
“If Jeſus had given them reſt, then would he not
afterwards have ſpoken of another day,” Heb. 4. 8. Who is called
Justus. It is probable that he changed it for the name of Juſtus, in
honour to the name of the Redeemer. Or elſe Jeſus was his Jewiſh
name, for he was of the circumciſion; and Juſtus his Roman or Latin
name. “Theſe are my fellow-labourers unto the kingdom of God,
which have been a comfort unto me.” Obſerve what comfort the apoſ-
tle had in the communion of ſaints and ministers. One is his fellow-ſer-
vant, another his fellow-priſoner, and all his fellow-workers, who were
working out their own ſalvation, and endeavouring to promote the ſalva-
tion of others. Good ministers take great comfort in thoſe who are
their fellow-workers unto the kingdom of God. Their friendſhip and
converſe together are a great refreſhment under the ſufferings and diffi-
culties in their way. - {
6, Epaphras, (v. 12.) the ſame with Epaphroditus. He is one of you,
one of your church ; he ſalutes you, or ſends his ſervice to you, and his
best affections and wiſhes. “Always labouring fervently for you in
prayers.” Epaphras had learned of Paul to be much in prayer for his.
friends. Obſerve, -
(1.) In what manner he prayed for them. He laboured in prayer;
laboured fervently; and always laboured fervently for them. They
who would ſucceed in prayer, must take pains in prayer ; and we must
be earnest in prayer, not only for ourſelves, but for others alſo. It is
the effectual fervent prayer which is the prevailing prayer, and availeth
much ; (Jam. 5, 16.) and “Elias prayed earnestly that it might not
rain,” v. 17.
(2.) What is the matter of this prayer; “That ye may stand per-
feči and complete in all the will of God.” Obſerve, To stand perfeót
and complete in the will of God, is what we ſhould earnestly defire both
for ourſelves and others. We must stand complete in all the will of
God; in the wikl of his precepts, by a univerſal-obedience; and in the
will of his providence, by a cheerful ſubmiſſion to it : and we stand
perfeót and complete in both by constancy and perfeverance unto the
end. * * . ... . . . . . . . . . . . . .
The apostle was witneſs for Epaphras, that he had a great zeal for
them : “I bear him record ; I can testify for him that he has a great
concern for you, and that all he does for you proceeds from a warm de-
fire for your good.” And his zeal extended to all about them; to
“ them who are in Laodicea and Hierapolis.” He had a great concern
: the christian interest in the neighbouring places, as well as among
them. f
7. Luke is another here mentioned, whom he calls the beloved physi-
cian. This is he who wrote the Gospel and Acts, and was Paul’s com-
panion." Obſerve, He was both a phyſician and an evangelist. Christ
himſelf both taught and healed, and was the great Phyſician as well
as: Prophet of the church, He was the beloved Phyſician; one who
recommended himſelf more than ordinary to the affections of his
friends. Skill in phyſic is a uſeful accompliſhment in a minister, and
may be improved to morè'extenſive uſefulneſs and greater esteem among
christians. . . . . . . . . . . . . . . . , 5. * . . .
... 8. Demas. Whether this was written before the ſecond epistle to
Timothy, or after, is net certain. “There owe read, (2 Tim. 4, 10.)
“Demas hath -forſaken me; having lowed this preſent world.” Some
have thought that this epistle was written after; and then it is an evi-
. . . . . . . . ; & *, * * *
dence, that though Demasºforſook paul, yet he did not forſake Christ;
or he forſook him, but for a timey and rebovered himſelf again, and Paul
forgave him, and owned him as a brother. But others think more pro-
bably, that this epiſtle! was written before the other; this in anno 62.
that in 66. and then it is an evidence how confiderable a man Demas was,
who yet afterward revolted. Many who have made a great figure in
profeſſion, and gained a great, name among chriſtians, have yet ſhame-
fully apoſtatized ; “They went forth from us, becauſe they were not
of us,” 1 John 2. 19. . . . . . . . . . . . . . . . . . . . -
9. The brethren in Laodicea, are, here mentioned, as living in the
neighbourhood of Coloſſe; and Paul ſends ſalutations to them, and orders
“ that this epiſtle ſhould be read in the church of the Laodiceans ;”
(v. 16.) that a copy of it ſhould be ſent thither, to be read publicly in
their congregation... And ſome think Paul ſent another epiſtle at this
time to Laodicea, and ordered them to ſend for that from Laodicea, and
read it in their church; “And that ye likewiſe read the epiſtle from
* 1
COLOSSIANS, IV.
Various Salutations.
Laodicea.” If ſo, that epiſtle is now loſt, and did not belong to the
canon ; for all the epiſtles which the apoſtles ever wrote, were not pre-
ſerved, any more than all, the words and actions of our bleſſed Lord;
“There are many other things which Jeſus did, which if they ſhould be
written every one, I-ſuppoſe the world itſelf could not contain the books
which ſhould be written;” John-21. 25. But ſome think it was the
epiſtle to the Epheſians, which is ſtill extant.
10. Nymphas is mentioned, (v. 15.) as one who lived at Coloſſe, and
had a church in his house; either a religious family, where the ſeveral
parts of worſhip were daily performed ; or ſome part of the congrega-
tion met there, when they had no public places of worſhip allowed, and
they were forced to aſſemble in private houſes for fear of their enemies.
“The diſciples were aſſembled for fear of the Jews;” (John 20, 19.)
and the apoſtle preached in his own lodging and hired houſe, Aćts 28.
23, 30. In the former ſenſe it ſhewed his exemplary piety; in the lat-
ter his zeal and public ſpirit.
11. Concerning Archippus, who was one of their miniſters at Coloſſe.
They are bid to admoniſh him, to mind his work as a miniſter, togake
heed to it, and to fulfil it ; to be diligent and careful of all the parts df it,
and to perſevere in it unto the end. They muſt attend to the main de-
ſign of their miniſtry, without troubling themſelves or the people with
things foreign to it, or of leſs moment. Obſerve, (1.) The miniſtry we
have received, is a great honour; for it is received in the Lord, and is by
his appointment and command. (2.) They who have received it, muſt
julfil it, or do the full duty of it. They betray their truſt, and will have
a ſad account at laſt, who do this work of the Lord negligently. (3.) Their
people may put their miniſters in mind of their duty, and excite them to
it ; Say to Archippus, Take heed to the ministry; though, no doubt, with
decency and reſpect, not from pride and conceit. -
12. Concerning Paul himſelf; (v. 8.) “The ſalutation of me Paul.
Remember my bonds.” He had a ſcribe to write all the reſt of the
epiſtle, but theſe words he wrote with his own hand; Remember my bonds.
He does not ſay, “Remember I am a priſoner, and ſend me ſupply;”
but, “Remember I am in bonds as the apoſtle of the Gentiles, and let
that confirm your faith in the goſpel of Chriſt:” it adds weight to his
exhortation ; “I therefore, the priſoner of the Lord, beſeech you to
walk worthy,” Eph. 4. 1. “Grace be with you. The free favour of
God, and all good, the bleſſed fruits and effects of it, be with you, and
your portion.”
ºsmºsº - -º-
tº 3 • * * * , • * , “ . .
* * - * * > .
t -
• * -- * { -
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• , ; } - 27
f -
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E X P O S I T I O N,
• \ . - - WITH
# * * * - 19tactical fl)bgctbationg,
OF THE
IF I R S T E P I S T L E O F.
ST, P A U L
TO THE
THESSALONIANS.
F-
THESSALONICA was formerly the metropolis of Macedonia; it is now called Salonichi, and is the beſt peopled, and one of the beſt towns for
commerce, in the Levant. The apoſtle Paul being diverted from his deſign of going into the provinces of Afia, properly ſo called, and dire&ted
after an extraordinary manner to preach the goſpel in Macedonia, (A&ts 16. 9, 10.) in obedience to the call of God went from Tarſus to Samo-
thracia, from thence to Neapolis, and from thence to Philippi, where he had good ſucceſs in his miniſtry; but met with hard uſage, being caſt
into priſon with Silas his companion in travel and labour; from whence being wonderfully delivered, they comforted the brethren there, and
departed. Paſſing through Amphipolis and Apollonia, they came to Theſſalonica, where the apoſtle planted a church that conſiſted of ſome
believing Jews, and many converted Gentiles, A&ts 17. 1...4. But a tumult being raiſed in the city by the unbelieving Jews, and the lewd and
baſer ſort of the inhabitants; Paul and Silas, for their ſafety, were ſent away by night unto Berea; and afterward Paul was condućted to
Athens, leaving Silas and Timotheus behind him, but ſent directions that they ſhould come to him with all ſpeed.
A. D. si.
I THESSALONIANS, I. The Bleſſings conferred on the Theſſaloniahs.
When they were come, Timothens was ſent to Theſſalonica, to inquire after their welfare, and to eſtabliſh them in the faith, (1 Theſſ. 3. 2.) who
returned to Paul while he tarried at Athens, and was ſent again, together with Silas, to viſit the churches in Macedonia.
So that Paul, being
left at Athens alone, (1 Theſſ. 3. 1.) departed from thence to Corinth, where he continued a year and a half; in which time Silas and Timo-
theus returned to him from Macedonia, (A&ts 18. 5.) and then he wrote this epiſtle to the church of Chriſt at Theſſalonica; which, though
it is placed after the other epiſtles of this apoſtle, is ſuppoſed to be first in time of all Paul’s epiſtles, and to be written about A. D. 51. -
The main ſcope is to expreſs the thankfulneſs of this apoſtle for the good ſucceſs his preaching had among them, to eſtabliſh them in the faith, and
perſuade them to a holy converſation.
* * * * *
*
CHAP. I.
After the introduction, (v. 1.) the apostle begins with a thankſgiving to
God for the ſaving benefits bestowed on them, v.2.5. And then men-
tions the ſure evidences of the goodſiacceſs of the goſpel among them, which
was notorious and famous in several other places, v. 6... 10.
1. AUL, and Silvanus, and Timotheus, unto the church
of the Theſſalonians which is in God the Father and
in the Lord Jeſus Chriſt: Grace be unto you, and peace,
from God our Father and the Lord Jeſus Chriſt. w
In this introdućtion we have,
1. The inscription ; where we have,
(1.) The perſons from whom this epiſtle came, or by whom it was
written: Paul was the inſpired apoſtle and writer of this epiſtle, though he
makes no mention of his apoſtleſhip, which was not doubted by the Theſ-
ſalonians, or oppoſed by any falſe apoſtles among them.
him with an account of the proſperity of the churches in Macedonia;)
which ſhews this great apoſtle's humility, and how defirous he was to put
honour upon the miniſters of Chriſt who were of an inferior rank and
ſtanding. A good example this is to ſuch miniſters as are of greater
abilities and reputation in the church than ſome others. '
(2.) The perſons to whom this epiſtle is written, namely, the church
of the Theſſalonians, the converted Jews and Gentiles in Theſſalonica:
and it is obſervable, that this church is ſaid to “be in God the Father
and in the Lord Jeſus Chriſt :” they had fellowſhip with the Father,
and his Son Jeſus Chriſt, 1 John 1. 3. Therefore they were a chriſtian
church, becauſe they believed in God the Father and in the Lord Jeſus
Chriſt. They believed the principles both of natural and revealed reli-
1Oſle
É. Jews among them believed Jeſus to be the promiſed Meſfias.
of them were devoted and dedicated to God the Father and the Lord
Jeſus Chriſt : to God as their chiefeſt Good and higheſt End: to Jesus ;
Christ as their Lord and Mediator between God and man. God the
Father is the Original and Centre of all natural religion ; and Jeſus Chriſt
is the Author and Centre of all revealed religion. Ye believe in God,
ſays our Saviour, believe also in me, John 14. I.
2. The salutation or apostolical benedićtion ; “Grace be with you,
and peace from God our Father and the Lord Jeſus Chriſt.” This is
the ſame for ſubſtance as in the other epiſtles. Grace and peace are well
joined together; for the free grace and favour of God are the ſpring |
and fountain of all the peace and proſperity we do or can enjoy ; and
where there are gracious diſpoſitions in us, we may hope for peaceful
thoughts in our own breaſts: both grace and peace, and all ſpiritual
bleſfings, come to us from God the Father and the Lord Jeſus Chriſt;
from God the Original of all good, and from the Lord Jeſus the Pur-
chaſer of all good for us; from God in Chriſt, and ſo our Father in
covenant, becauſe he is the God and Father of our Kord Jeſus Chriſt.
Note, As all good cometh from God, ſo no good can be hoped for by
finners but from God in Chriſt. And the best good may be expected
from God as our Father for the ſake of Chriſt.
2. We give thanks to God always for you all, making
mention of you in our prayers; 3. Remembering with-
out ceaſing your work of faith, and labour of love, and
patience of hope in our Lord Jeſus Chriſt, in the fight of
God and our Father; 4. Knowing, brethren beloved,
your elečtion of God. 5. For our goſpel came not unto
You in word only, but alſo in power, and in the Holy
Vol. V. No. 102. -
He joins Sil-
vanus [or Silas] and Timotheus with himſelf ; (who were now come to
The Gentiles among them were turned to God from idols, and
All
Ghoſt, and in much aſſurance; as ye know what manner
of men we were among you for your ſake.
I. The apoſtle begins with thankſgiving to God: Being about to
mention the things that were matter of joy to him, and highly praiſe-
worthy in them, and greatly for their advantage, he chooſes to do this
by way of thankſgiving to God, who is the Author of all that good that
comes to us, or is done by us, at any time. God is the Objećt of all re-
ligious worſhip, of prayer and praiſe. And thankſgiving to God is a
great duty, to be performed always or constantly : even when we do not
aćtually give thanks to God by our words, we ſhould have a grateful
ſenſe of God’s goodneſs upon our minds. Thankſgiving ſhould be often
repeated ; and not only ſhould we be thankful for the favours we our-
ſelves receive, but for benefits beſtowed on others alſo ; upon our fellow-
creatures and fellow-chriſtians. The apoſtle gave thanks not only for
thoſe who were his most intimate friends, or most eminently favoured of
God, but for them all. *
II. He joined prayer with his praiſe or thankſgiving ; When we “in
every thing by prayer and ſupplication make our requests known to
God,” we ſhould join thankſgiving there with, Phil. 4. 6. So when we give
thanks for any benefit we receive, we ſhould join prayer. We ſhould
pray always and without ceaſing ; and ſhould pray not only for ourselves,
but for others alſo ; for our friends, and ſhould make mention of them in
our prayers. We may ſometimes mention their names, and ſhould make
mention of their case and condition ; at least, we ſhould have their per-
ſons and circumstances in our minds; remembering them without ceaſing.
Note, As there is much that we ought to be thankful for pn the be-
half of ourſelves and our friends, ſo there is much occaſion of constant
prayer for further ſupplies of good. - -
III. He mentions the particulars
God ; namely,
1. The ſaving benefits bestowed on them. Theſe were the grounds
and reaſons of his thankſgiving.
(1.) Their faith, and their work of faith. This, he tells them, (v. 8.).
was very famous, and ſpread abroad. This is the radical grace ; and
their faith was a true and living faith, becauſe a working faith. Note,
Wherever there is a true faith, it will work : it will have an influence
upon heart and life; it will put us upon working for God and for our
own ſalvation. Then we have comfort in our own faith and the faith of
others, when we perceive the work of faith. Shew me thy faith by thy.
works, James 2. 18.
(2.) Their love and the labour of love. Love is one of the cardinal
graces; it is of great uſe to us in this life, and will remain and be per-
fečted in the life to come. Faith works by love : it ſhews itſelf in the
exerciſe of love to God, and love to our neighbour. As love will ſhew
itſelf by labour, it will put us upon taking pains in religion.
(3.) Their hope, and the patience of hope ; We are saved by hope. This
grace is compared to the ſoldier’s helmet and ſailor’s anchor, and is of
great uſe in times of danger. Wherever there is a well-grounded hope
of eternal life, that will appear by the exerciſe of patienee j- in a patient
bearing the calamities of the preſent time, and a patient waiting for the
glory to be revealed. “For if we hope for that we ſee not, then do we
with patience wait for it,” Rom. 8. 25. -
(4.) The apostle not only mentions theſe three cardinal graces, faith,
hope, and love, but alſo takes notice, -
[1..] Of the Object and efficient Cauſe of theſe graces—our Lord.
Jeſus Christ.
[2.] Of the ſincerity of them—being in the ſight of God even our Fa-
ther. The great motive to ſincerity is the apprehenfien of God’s eye as:
always upon us; and it is a ſign of fincerity, when in all we do we endea-
vour to approve ourſelves to God; and that is right, which is ſo in the
fight of God. Then is the work of faith, and labour of love, and pa-
tience of hope, fincere, when it is done as under the eye of God.
[3.] He mentions, the fountain from whence theſe graces flowed—-
6.B.:
for which he was ſo thankful to
Jº
God’s electing love; Knowing, brethren beloved, your election of God,
v. 4. Thus he runs up theſe streams to the fountain, and that was God’s
eternal eleētion. Some by their eleētion of God would understand only
the temporary ſeparation of the Theſſalonians from the unbelieving Jews
and Gentiles in their converſion ; but this was according to the “eternal
purpoſe of him who worketh all things according to the counſel of his
own will,” Eph. 1. 11. Speaking of their ele&tion, he calls them
brethren beloved; for the original of the brotherhood that is between
ohristians, and the relation wherein they stand one to another, is, ele&tion.
And that is a good reaſon why we ſhould love one another, becauſe we
are all loved of God, and were loved of him in his counſels when there
was not any thing in us to merit his love. The eleētion of theſe Theſſa-
lonians was known to the apostle, and therefore might be known to them-
selves, and that by the fruits and effects thereof—their fincere faith, and
hope, and love; by the ſucceſsful preaching of the goſpel among them.
Obſerve, . . . . * - -
First, All thoſe who in the fulneſs of time are effectually called and
ſančtified, were from eternity elećted and choſen to ſalvation.
Secondly, The ele&tion of Gad is of his own good pleaſure and mere
grace, not for the ſake of any merit in them who are choſen.
Thirdly, The election of God may be known by the fruits thereof.
Fourthly, Whenever we are giving thanks to God for his grace either
to ourſelves or others; we ſhould run up the streams to the fountain, and
#. thanks to God for his eleēting love, by which we are made to
differ. . . . . . . . . . . . . . . . . .
2. Another ground or reaſon of the apostle's thankſgiving, is, the
success of his ministry among them. He was thankful on his own ac-
count as well as their’s, that he had not laboured in vain. He had the
ſeal and evidence of his apostleſhip hereby, and great encouragement in
his labours and ſufferings. Their ready acceptance and entertainment of
the goſpel he preached to them were an evidence of their being ele&ted
and beloved of God. It was by this way that he knew their elečtion.
It is true, he had been in the third heavens ; but he had not ſearched the
records of eternity, and found their election there, but knew this by the
ſucceſs of the goſpel among them, (v. 5.) and he takes notice with
thankfulneſs, * '.
(1.) That the goſpel came to them alſo not in word only, but in
power; they not only heard the sound of it, but ſubmitted to the power
of it. It did not merely tickle the ear and pleaſe the fancy; fill their
heads with notions, and amuſe their minds for a while ; but it affected
their hearts: a divine power went along with it, for convincing their con-
ſciences and amending their lives. Note, By this we may know our
election, if we not only ſpeak of the things of God by rote as parrots,
but feel the influence of thoſe things in our hearts, mortifying our luſts,
weaning us from the world, and raiſing us up to heavenly things.
(2.) It came in the Holy Ghost, that is, with the powerful energy of
the divine Spirit. Note, Wherever the goſpel comes in power, it is to be
attributed to the operation of the Holy Ghost; and unleſs the Spirit of
God accompanies the word of God, to render it effectual by his power,
it will be to us but as a dead letter ; and the letter killeth, the Spirit
giveth life.
(3.) The goſpel came to them in much assurance. Thus did they en-
tertain it by the power of the Holy Ghost. They were fully convinced
of the truth of it, ſo as not to be eaſily ſhaken in mind by objećtions and
doubts ; they were willing to leave all for Christ, and to venture their
fouls and everlasting condition upon the verity of the goſpel-revelation.
The word was not to them, like the ſentiments of ſome philoſophers,
about matters of opinion and doubtful ſpeculation, but the objećt of their
faith and aſſurance. Their faith was the evidence of things not seen ; and
the Theſſalonians thus knew what manner of men the apostle and his
fellow-labourers were among them, and what they did for their ſake, and
with what good ſucceſs.
6. And ye became followers of us, and of the Lord,
having received the word in much afflićtion, with joy of
the Holy Ghoſt: 7. So that ye were enſamples to all that
believe in Macedonia and Achaia. 8. For from you
ſounded out the word of the Lord, not only in Macedonia
and Achaia, but alſo in every place your faith to God-ward
is ſpread abroad; ſo that we need not to ſpeak any thing.
9. For they themſelves ſhew of us what manner of enter-
ing in we had unto you, and how ye turned to God from
I THESSALONIANS, I,
| worſhip they had been educated in.
| us from the wrath to"come.
|
Succeſs of the Apoſtle's Miniſtry.
idols to ſerve the living and true God; 10. And to wait
for his Son from heaven, whom he raiſed from the dead,
even Jeſus, who delivered us from the wrath to come.
In theſe words we have the evidence of the apostle's ſucceſs among
the Theſſalonians, which was motorious and famous in ſeveral places.
For,
I. They were careful in their holy converſation to imitate the good.
examples of the apostle and ministers of Christ, v. 6. As the apostle
took care to demean himſelf well, not only for his own credit’s ſake, but
for the benefit of others, by a converſation ſuitable to his doćtrine, that he
might not pull down with one hand what he builded up with the other ;
ſo the Theſſalonians, who obſerved what manner of men they were
among them, how their preaching and living were all of a piece, ſhewed
a conſcientious care to be followers of them, to imitate their good example.
Herein they became alſo followers of the Lord, who is the perfeót ex-
ample we must strive to imitate; and we ſhould be followers of others no
further than they are followers of Christ : (1 Cor. 11. 1.) the Theſſa-
lonians acted thus, notwithstanding their afflićtions, that much afflićtion
which the apostles and themſelves alſo were expoſed to. They were
willing to ſhare in the ſufferings that attended the embracing and pro-
feſſing christianity. They entertained the goſpel, notwithstanding the
troubles and hardſhips which attended the preachers and profeſſors of it
too. Perhaps this made the word more precious, being dear-bought ;
and the examples of the apoſtles ſhined very bright under their afflićtions;
ſo that the Theſſalonians embraced the word cheerfully, and followed the
example of the ſuffering apoſtles joyfully, with joy in the Holy Ghost ;
ſuch ſolid and ſpiritual and laſting joy as the Holy Ghoſt is the Author
of, who, when our afflićtions do abound, maketh our conſolations much
more to abound. -
II. Their zeal prevailed to that degree, that they were themſelves
examples to all about them, v. 7, 8. .
Obſerve here, -
1. Their example was very effectual to make good impreſſions upon
many others. They were rumoi—stamps or instruments to make impreſ-
fion with. They had themſelves received good impreſſions from the
preaching and converſation of the apostles, and they made good impreſ-
fions, and their converſation had an influence upon others. Note, Chriſ-
tians ſhould be so good as by their example to influence others.
2. It was very extensive, and reached beyond the confines of Theſſalo-
nica, even to the believers of all Macedonia, and further, in Achaia ; the
Philippians, and others who received the goſpel before the Theſſalo-
nians were edified by their example. Note, Some who were laſt hired
into the vineyard, may ſometimes ouſtrip thoſe who come in before them,
and become examples to them. * n
3. It was very famous. The word of the Lord, or its wonderful
effects upon the Theſſalonians, ſounded, or was famous and well known,
in the regions round about that city, and in every place ; not ſtrićtly
every-where, but here and there, up and down in the world : ſo that from
the good ſucceſs of the goſpel among them, many others were encouraged
to entertain it, and to be willing, when called, to ſuffer for it. Their
faith was spread abroad.
(1.) The readiness of their faith was famed abroad. Theſe Theſſa-
lonians embraced the goſpel as ſoon as it was preached to them ; ſo that
every body took notice what manner of entering in among them the
apoſtles had ; that there were no ſuch delays as at Philippi, where it was
a great while before much good was done. -
(2.) The effects of their faith were famous. . [1] They quitted
their idolatry, they turned from their idols, and abandoned all the falſe
[2.] They gave themſelves up to
God, to the living and true God, and devoted themſelves to his ſervice.
[3.] They ſet themſelves to wait for the Son of God from heaven,
v. 10. And this is one of the peculiarities of our holy religion, to wait
for Chriſt’s ſecond coming, as thoſe who believe he will come, and hope
he will come to out joy. The believers under the Old Teſtament waited
for the coming of the Meſfiah, and believers now wait for his ſecond
coming; he is yet to come. And there is good reaſon to believe he will
come, becauſe God has raiſed him from the dead, which is a full aſſurance
unto all men that he will come to judgment, Aćts 17. 31. And there
is good reaſon to hope and wait for his coming, becauſe he has delivered
He came to purchaſe ſalvation, and will,
when he comes again, bring ſalvation with him, full and final deliverance
from fin and death and hill; from that wrath which is yet to come upon
A.D. 31.
Charaćter of the primitive Miniſters.'
1 THESSALONIANS, II.
unbelievers; and which, when it is once come, will be yet to come, be-
cauſe it is, everlasting fire prepared for the Devil and his angels, Matth.
25. 41. - - f
CHAP. II.
In this chapter, the apostle puts the Theſſalonians in mind of the manner of
his preaching among them, v. 1...6. Then of the manner of his con-
versation among them, v. 7...12. Afterward of the ſucceſs of his miniſ:
try, with the effects both on himself and themselves ; (v. 13.16.) and
then apologizes for his absence, v. 17.20.
1. TOR yourſelves, brethren, know our entrance in unto
you, that it was not in vain: 2. But even after
that we had ſuffered before, and were ſhamefully entreated,
as ye know, at Philippi, we were bold in our God to ſpeak
unto you the goſpel of God with much contention. 3.
For our exhortation was not of deceit, nor of uncleanneſs,
nor in guile: 4. But as we were allowed of God to be
put in truſt with the goſpel, even ſo we ſpeak; not as
pleaſing men, but God, who trieth our hearts. 5. For
neither at any time uſed we flattering words, as ye know,
nor a cloke of covetouſneſs ; God is witneſs: 6. Nor of
men ſought we glory, neither of you, nor yet of others,
when we might have been burthenſome, as the apoſtles of
Chriſt.
Here we have an account of Paul’s manner of preaching, and his com.
fortable reflection upon his entrance in among the Theſſalonians. As he
had the teſtimony of his own conſcience witneſfing to his integrity, ſo he
could appeal to the Theſſalonians how faithfully he, and Silas and Timo.
theus, his helpers in the work of the Lord, had diſcharged their office;
“Ye yourſelves, brethren, know our entrance in unto you.” Note, It is
a great comfort to a miniſter, to have his own conſcience and the con-
ſciences of others witneſfing for him, that he set out well, with good
defigns and from good principles; and that his preaching was not in vain,
or, as ſome read it, was not vain. The apoſtle here comforts himſelf
either in the success of his miniſtry, that it was not fruitleſs or in vain,
(according to our tranſlation,) or, as others think, refle&ting upon the
Jºncerity of his preaching, that it was not vain and empty, or deceitful and
treacherous. . The ſubject-matter of the apoſtle's preaching was not vain
and idle ſpeculations about uſeleſs niceties and fooliſh queſtions, but found
and ſolid truth, ſuch as was moſt likely to profit his hearers. A good
example this is, to be imitated by all the miniſters of the goſpel. Much
leſs was the apoſtle's preaching vain or deceitful. He could ſay to theſe
Theſſalonians what he told the Corinthians; (2 Cor. 4. 2.) “We have
renounced the hidden things of diſhoneſty, not walking in craftineſs, nor
handling the word of God deceitfully.” He had no finiſter or worldly
deſign in his preaching; which he pits them in mind to have been.
J. With courage and resolution; “We were bold in our God to ſpeak
unto you the goſpel of God,” v. 2. The apoſtle was inſpired with a holy
boldneſs, nor was he diſcouraged at the afflićtions he met with, or the
QPPoſition that was made againſt him. He had met with ill uſage at
Philippi, as theſe Theſſalonians well knew ; there it was that he and
Silas were ſhamefully entreated, being put in the ſtocks; yet no ſooner
were they ſet at liberty than they went to Theſſalonica, and preached
the goſpel with as much boldneſs as ever. Note, Suffering in a good
cauſe ſhould rather ſharpen than blunt the edge of holy reſolution. The
goſpel of Chriſt, at its firſt ſetting out in the world, met with much
oPPoſition; and they who preached it, preached it with contention, with
great agony : which denoted either the apoſtles’ ſtriving in their preach-
*g, or their ſtriving against the opposition they met with. This was
Paul’s comfort ; he was neither daunted in his work, nor driven from it.
II. With great simplicity and godly sincerity: “Our exhortation was
not of deceit, nor of uncleanneſs, nor in guile,” v. 3. This, no doubt,
was matter of the greateſt comfort to the people—the conſciouſneſs of
his own fincerity; and was one reaſon of his ſucceſs. It was the fincere
and uncorrupted goſpel that he preached, and exhorted them to believe |
and obey.
His defign was not to ſet up a faction to draw men over to a
Party, but to promote pure religion and undeftled, before God and the Fa-.
ther. . The goſpel he preached, was without deceit, it was true and faith-
ful; it was not fallacious, nor a cunningly deviſed fable. Nor was it of
uncleanneſs. His goſpel was pure and holy, worthy of its holy Author,
tending to diſcountenance all manner of impurity. The word of God is
pure. There ſhould be no corrupt mixtures therewith ; and as the mat-
ter of the apoſtle’s exhortation was thus true and pure, the manner of
his ſpeaking was without guile. He did not pretend one thing, and
intend another. He believed, and therefore he ſpake. He had no finiſtèr
and ſecular aims and views, but was in reality what he ſeemed to j
The apoſtle not only aſſerts his fincerity, but ſubjoins the reaſons ant
evidences thereof. The reaſons are contained, v. 4. º . . "
1. They were stewards; put in trust with the goſpel : and it is required
of a ſteward, that he be faithful. The goſpel which Paul preached,
was not his own, but the goſpel of God. Note, Miniſters have a great
Javour ſhewn them, and honour put upon them, and trust committed to
them. They must not dare to corrupt the word of God: they must dili.
gently make uſe of what is intrusted with them, ſo as God hath allowed
and commanded, knowing they ſhall be called to an account, when they
must be no longer stewards. º 3.
2. Their deſign was to please God, and not menit. God is a God of
truth, and requires truth in the inward parts; and if fincerity be’ want-
ing, all that we do cannot pleaſe God. The goſpel of Chriſt is nºt
accommodated to the vain fancies and lusts of men, to gratify their appe-
tites and paſſions; but, on the contrary, it was deſigned for the mortify:
ing of their corrupt affections, and delivering them from the power of
fancy, that they might be brought under the power of faith. “If I yet
pleaſed men, I ſhould not be the ſervant of Christ,” Gal. 1. 10. t
3. They ačted under the consideration of God’s omniscience, as in the
fight of him who tries our hearts. This is indeed the great motive to
fincerity, to confider, God not only ſeeth all that we do; but knoweth
our thoughts afar off, and ſearcheth the heart. He is well acquainted
with all our aims and deſigns, as well as our actions. And it is from this
God who trieth our hearts, that we muſt receive our reward.
The evidences of the apostle’s fincerity follow; and they are theſe : .
(1.) He avoided flattery; “Neither at any time uſed we flattering
words, as ye know,” v. 5. He and his fellow-labourers preached Christ
and him crucified, and did not aim to gain an intereſt in men's affections
for themſelves, by glorying, and fawning, and wheedling them. No,
they were far from that ; nor did they flatter men in their sins ; nor tell
them, if they would be of his party, they might live as they listed. He
did not flatter them with vain hopes, or indulge them in any evil work or
way, promifing them life, and ſo daubing with untempered mortar.
(2.) He avoided covetousness. He did not make the ministry a cloke,
or a covering, for covetousness, as God was witness, v. 5, . His deſign was
not to enrich himſelf by preaching the goſpel: ſo far from that, he did
not condition with them for bread. . He was not like the falſe apoſtles,
who, “through covetouſneſs, with feigned words made merchandiſe” of
the people, 2 Pet. 2. 3. , , -
3.) He avoided ambition and vain-glory; “Nor of men fought we
glory; neither of you, nor yet of others,” v. 6. They expected neither
people's purſes nor their caps, neither to be enriched by them, nor
careſſed and adored by them, and called Rabbi. This apoſtle exhorts
the Galatians, (ch. 5. 26.) not to be desirous of vain-glory; his ambition
was to obtain that honour which comes from God, John 5. 44.
He tells them, they might have uſed greater authority as apoſtles, and
expected greater eſteem, and demanded maintenance, which is meant by
the phraſe of being burthenſome ; becauſe perhaps ſome would have
thought this too great a burthen for them to bear.

7. But we were gentle among you, even as a nurſe
cheriſheth her children: 8. So, being affectionately de-
ſirous of you, we were willing to have imparted unto you,
not the goſpel of God only, but alſo our own fouls, be-
cauſe ye were dear unto us... 9. For ye remember, bre-
thren, our labour and travail : for, labouring night and “
day, becauſe we would not be chargeable unto any of you,
we preached unto you the goſpel of God. , 10. Ye are
witneſſes, and God alſo, how holily and juſtly and un-
blameably we behaved ourſelves among you that believe:
11. As ye know how we exhorted and comforted and
charged every one of you, as a father doth his children,
12. That ye would walk worthy of God, who hath called
you unto i. kingdom and glory. . -
A. D. 51.
their converſation among them. And,
I. He mentions the gentleneſs of their behaviour ; We were gentle
among you, v. 7. He ſhewed great mildneſs and tenderneſs, who might |
have acted with the authority of an apoſtle of Chriſt. Such a behaviour
greatly recommends religion, and is moſt agreeable to God’s gracious
dealing with finners, in and by the goſpel. This great apoſtle, though
he abhorred and avoided flattery, was moſt condeſcending to all men.
He accommodated himſelf to all men's capacities, aud became all things
to all men. He ſhewed the kindneſs and care of a nurſe that cherishes
her children. This is the way to win people, rather than to rule with
rigour. The word of God is indeed powerful; and as it comes often
with awful authority upon the minds of men, as, it always has enough in
it to convince every impartial judgment, ſo it comes with the more pleaſ-
ing power, when the miniſters of the goſpel recommend themſelves to
the affections of the people. And as a nursing mother bears with fro-
wardneſs in a child, and condeſcends to mean offices for its good, and
draws out her breaſt, cheriſhing it in her boſom ; ſo in like manner ſhould
the miniſters of Chriſt behave toward their people. The “ ſervant of
the Lord muſt not ſtrive, but be gentle unto all men, and patient,”
. 2. 24. This gentleneſs and goodneſs the apoſtle expreſſed ſeve-
ral ways. - -
1. By the moſt affectionate desire of their welfare; Being affectionately
desirous of you, v. 8. The apoſtle had a moſt affeótionate love to their
perſons, and ſought them, not their’s, themſelves, not their goods; and
to gain them, not to be a gainer by them, or to make a merchandiſe of
them : it was their ſpiritual and eternal welfare and ſalvation that he was
earneſtly definous of. -
2. By great readineſs to do them good; “willingly imparting to
them, not the goſpel of God only, but alſo their own ſouls,” v. 8. See
here the manner of Paul’s preaching. He ſpared no pains therein. He
was willing to run hazards, and venture his ſoul, or life, in preaching the
goſpel. He was willing to ſpend and be ſpent in the ſervice of men’s
ſouls; and as they who give bread to the hungry from a charitable prin-
ciple, are ſaid to impart their ſouls in what they give, (Iſa. 58. 10.) ſo
did the apoſtles in giving forth the bread of life; ſo dear were theſe
Theſſalonians in, particular to this apoſtle, and ſo great was his love to
them. -
3. By bodily labour to prevent their charge; or that his miniſtry
might not be expenſive and burthenſome to them ; “ Ye remember our
labour and travail; for, labouring night and day,” &c. v. 9. He denied
himſelf the liberty he had of taking wages from the churches. To the
labour of the ministry he added that of his calling, as a tent-maker, that
he might get his own bread. We are not to ſuppoſe that the apoſtle
ſpent the whole night and day in bodily labour, or work, to ſupply the
neceſſities of his body ; for then he would have had no time for the
work of the miniſtry. But he ſpent part of the night, as well as the day,
in this work ; and was willing to forego his reſt in the night, that he
might have an opportunity to do good to the ſouls of men in the day
time. . A good example is here ſet before the miniſters of the goſpel,
to be induſtrious for the ſalvation of men’s ſouls: though it will not fol-
low that they are always obliged to preach freely. There is no general
rule to be drawn from this inſtance; either that miniſters may at no time
work with their hands, for fupply of their outward neceſſities, or that
they ought always ſo to do. -
4. By the holineſs of their converſation, concerning which he appeals
not only to them, but to God alſo ; (v. 10.) Te are witnesses, and God
also. They were obſervers of their outward converſation in public before
men, and God was witneſs not only of their behaviour in secret, but of
the inward principles from whence they ačted. Their behaviour was
holy toward God, just towards all men, and unblameable, without giving
cauſe of ſcandal or offence ; and they were careful to give no offence il
either to them who were without, or to them who believed, that they
might give no ill example ; that their preaching and living might be all
of a piece. Herein, ſaid this apoſtle, “do I exerciſe myſelf, to have
always a conſcience void of offence toward God, and toward men,” Aćts
24. 16. .*
II. He mentions their faithful diſcharge of the work and office of the
miniſtry, v. 11, 12. Concerning this alſo, he could appeal to them as
witneſſes. Paul and his fellow-labourers were not only good christians,
but faithful ministers. And we ſhould not only be good as to our
general calling as chriſtians, but in our particular callings and relations.
Paul exhorted the Theſſalonians, not only informing them in their duty, |
but exciting and quickening them to the performance of it, by proper.
1 THESSALONIANS, II.
In theſe words the apoſtle reminds the Theſſalonians of the manner of -
word of men, but (as it is in truth) the word of God.”
| (1.) The word of the goſpel is preached by men like ourſelves, men of
thereof.
The Effects of the Chriſtian Miniſtry.
motives and arguments. ...And he comforted them alſo, endeavouring to
cheer and ſupport their ſpirits under difficulties and diſcouragements
they might meet with. . And this he did not only publicly, but privately
alſo, and from houſe to houſe; (A&ts 29, 20.) and charged every one of
them by perſonal addreſſes : this, ſome think, is intended by the fimili-
tude of a father’s charging his children. This expreſſion alſo denotes the
affe&tionate and compaſſionate counſels and conſolations which this apoſtle
uſed. He was their spiritual father; and as he cheriſhed them like a
nurſing mother, ſo he charged them as a father, with a father's affection
rather than a father's authority. As my beloved sons, I warn you, 1 Cor.
4. 14.
The manner of this apoſtle’s exhortation ought to be regarded by
miniſters in particular for their imitation ; and the matter of it is greatly
to be regarded by them and all others; namely, that “they would walk
worthy of God, who hath called them to his kingdom and glory,” v. 12.
Obſerve, 1. What is our great goſpel-privilege—that God has called us
to his kingdom and glory. The goſpel calls us into the kingdom and
ſtate of grace here, and unto the kingdom and ſtate of glory hereafter :
to heaven and happineſs as our end, and to holineſs as the way to that
end. 2. What is our great goſpel-duty—that we-walk worthy of God;
that the temper of our minds and tenour of our lives be anſwerable to
this call, and ſuitable to this privilege. We ſhould accommodate our-
ſelves to the intention and defign of the goſpel, and live ſuitably to our
profeſfion and privileges, our hopes and expečtations, as becomes thoſe
who are called with ſuch a high and holy calling. -
13. For this cauſe alſo thank we God without ceaſing,
becauſe, when ye received the word of God, which ye
heard of us, ye received it not as the word of men, but,
as it is in truth, the word of God, which effectually work-
eth alſo in you that believe. 14. For ye, brethren,
became followers of the churches of God which in Judea
are in Chriſt Jeſus: for ye alſo have ſuffered like things
of your own countrymen, even as they have of the Jews;
15. Who both killed the Lord Jeſus, and their own pro-
phets, and have perſecuted us; and they pleaſe not God,
and are contrary to all men; 16. Forbidding us to ſpeak
to the Gentiles, that they might be ſaved, to fill up their
ſins alway : for the wrath is coine upon them to the utter-
moſt.
Here obſerve, - º
I. The apoſtle makes mention of the success of his miniſtry among.
theſe Theſſalonians, (v. 13.) which is expreſſed,
1. By the manner of their receiving the word of God; “When ye re-
ceived the word of God, which ye heard of us, ye received it, not as the
Where note,
like paſſions and infirmities with others; We have this treaſure in earthen
vessels. The word of God, which theſe Theſſalonians received, they
heard from the apostles. (2.) However, it is in truth the word of God.
Such was the word the apostles preached by divine inſpiration, and ſuch
is that which is left upon record, written in the ſcriptures by divine in-
ſpiration; and ſuch is that word which in our days is preached, being
either contained, or evidently founded on, or deduced from, theſe ſacred
oracles. (.3.) They are greatly to blame, who give out their own fancies
or injunétions for the word of God... This is the vilest way of impoſing
upon people, and to deal unfaithfully. (4.) They are alſo to blame,
who, in hearing the word, look no further than to the miniſtry of men,
or the words of men, who are only, or chiefly, pleaſed with the elegance
of the ſtyle, or the beauty of the compoſition, or the voice and manner
in which the word is preached, and expect to receive their advantage
herein. (5.) We ſhould receive the word of God as the word of God,
with affections ſuitable' to the holineſs, wiſdom, verity, and goodneſs,
The words of men are frail and periſhing, like themſelves, and
and ſometimes falſe, fooliſh, and fickle :- but God’s word is holy, wiſe,
juſt, and faithful; and, like its Author, lives and abides for ever. Let
us accordingly receive and regard it.
2. By the wonderful operation of this word they received; It effectually
worketh in them that believe, v. 13. They who by faith receive the word,
find it profitable. It doeth good to them that walk uprightly, and by its
A. D. 51.
The Miſſion of Timothy.
I THESSALONIANS, II, III.
wonderful effects evidences itſelf to be the word of God. This converts
their ſouls, and enlightens their minds, and rejoices their hearts ; (Pſ. 19.)
and ſuch as have this inward testimony of the truth of the ſcriptures, the
word of God, by the effectual operations thereof on their hearts, have
the best evidence of their divine original to themſelves, though this is not
ſufficient to convince others who are ſtrangers, thereto. -
II. He mentions the good effects which his ſucceſsful preaching had,
1. Upon himself and fellow-labourers. It was a conſtant cauſe of
thankfulneſs; For this cause, thank we God without ceaſing, v. 13. The
apoſtle expreſſes his thankfulneſs to God so often upon this account, that
he ſeems to think he never could be ſufficiently thankful that God had
counted him faithful, and put him into the miniſtry, and made his mini-
itrations ſucceſsful. - - - -
2. Upon themſelves. The word wrought effectually in them, not only
to be examples unto others in faith and good works, (which he had men-
tioned before,) but alſo in conſtancy and patience under ſufferings and |
trials for the ſake of the goſpel; “Ye became followers of the churches |
of God, and have ſuffered like things as they have done,” (v. 14.) and
with like courage and constancy, with like patience and hope. Note,
The croſs is the christian’s mark : if we are called to ſuffer, we are called
only to be followers of the churches of God; so persecuted they the pro-
phets that were before you, Matth. 5, 12. It is a good effect of the
goſpel, when we are enabled to ſuffer for its ſake. The apostle mentions
the ſufferings of the churches of God, which in Judea were in Christ
Jesus.
it : for the Jews were the most bitter enemies christianity had, and were
eſpecially enraged against their countrymen who embraced christianity.
Note, Bitter zeal and fiery per ſecution will ſet countrymen at variance,
and break through all the bonds of nature, as well as contradićt all the
rules of religion. In every city where the apostles went to preach the
goſpel, the Jews stirred the inhabitants up against them. They were
the ringleaders of perſecution in all places ; ſo in particular it was at
Theſſalonica; (A&ts 17. 5.) “The Jews which believed not, moved with
envy, took unto them certain lewd fellows of the baſer ſort, and gathered
a company, and ſet all the city in an uproar.” Upon this occaſion, the
apostle gives a charaćter of the unbelieving Jews, (v. 15.) enough to
justify their fioal rejećtion, and the ruin of their place, and church, and
nation, which was now approaching. --
(1.) They killed the Lord Jesus, and impudently and preſumptuouſly
wiſhed that his blood might be on them and their children.
(2.) They killed their own prophets : ſo they had done all along ;
their fathers had done ſo : they had been a perſecuting generation.
(3.) They hated the apostles, and did them all the miſchief they could.
They perſecuted them, and drove and chaſed them from place to place :
and no marvel, if they killed the Lord Jeſus, that they perſecuted his
followers. - -
(4.) They pleased not God. They had quite loſt all ſenſe of religion,
and due care to do their duty to God. It was a moſt fatal miſtake to
think that they did God service by killing God’s servants. Murder and
perſecution are most, hateful to God, and cannot be justified on any pre-
tence ; it is ſo contrary to natural religion, that no zeal for any true or
only pretended institution of religion can ever excuſe it.
(5.) They were contrary to all men. Their perſecuting ſpirit was a
perverſe ſpirit; contrary to the light of nature, and contrary to hu-
manity; contrary to the welfare of all men, and contrary to the ſenti-
ments of all men not under the power of bigotry.
(6.) They had an implacable enmity to the Gentiles, and envied them
the offers of the goſpel; “ forbidding the apostles to ſpeak to them,
that they might be ſaved.” The means of ſalvation had long been con-
fined to the Jews. Salvation is of the Jews, ſays our Saviour. And
they were envious againſt the Gentiles, and angry that they ſhould be
admitted to ſhare in the means of ſalvation. Nothing provoked them
more than our Saviour’s ſpeaking to them at any time concerning this
matter; this enraged the Jews at Jeruſalem, when, in his defence, Paul
told them, he was sent unto the Gentiles, A&ts 22. 21. They heard him
patiently till he uttered theſe words, but then could endure no longer;
but “ lifted up their voices, and ſaid, Away with ſuch a fellow from the
earth, for it is not fit that he ſhould live.” Thus did the Jews fill up
their sins ; and nothing tends more to any perſon or people’s filling up
the meaſure of their fins, than oppoſing the goſpel, obſtructing the pro-
greſs of it, and hindering the ſalvation of precious ſouls. For the ſake
of theſe things, wrath is come upon them to the uttermost ; that is, wrath
was determined againſt them, and would ſoon overtake them. It was
not many years after this, that Jeruſalem was deſtroyed, and the Jewiſh ||
Vol. V. No. 103.
nation cut off by the Romans. Note, When the meaſure of any man’s
iniquity is full, and he has finned to the uttermoſt, then comes wrath,
and that to the uttermoſt. - - -
17. But we, brethren, being taken from you for a
ſhort time in preſence, not in heart, endeavoured the
more abundantly to ſee your face with great deſire. 18.
Thoſe in Judea first heard the goſpel, and they first suffered for ||
Wherefore we would have come unto you, even I Paul,
once and again; but Satan hindered us. 19. For what
is our hope, or joy, or crown of rejoicing 2 Are not even
ye in the preſence of our Lord Jeſus Chriſt at his coming?
20. For ye are our glory and joy. - T-2.
In theſe words the apoſtle apologizes for his abſence.
Here obſerve, - . . . . . * *
1. He tells them they were involuntarily forced from them; We,
brethren, were taken from you, v. 17. Such was the rage of his per-
ſecutors. He was unwillingly ſent away by night to Berea, A&ts
17. 10. r . .
2. Though he was abſent in body, yet he was preſent in heart. He
had ſtill a remembrance of them, and great care for them.
. . . . . . . .'
3. Even his bodily abſence was but for a short time; (the time of an
hour;) time is ſhort, all our time on earth is ſhort and uncertain, whether
we are preſent with our friends, or abſent from them. This world is
not a place where we are always, or long, to be together. It is in
heaven that holy ſouls ſhall meet, and never part more. -
4. He earneſtly desired, and endeavoured to see them again; “We en-
deavoured more abundantly to ſee your face with great deſire,” v. 17.
So that the apoſtle, at leaſt, intended his abſence ſhould be but for a
ſhort time. His deſire and endeavour were to return again very ſoon
to Theſſalonica. But men of buſineſs are not maſters of their own time.
Paul did his endeavour, and he could do no more, v. 18. -
5. He tells them, Satan hindered his return ; (v. 18.) that is, either
ſome enemy or enemies, or the great enemy of mankind, who ſtirred up
oppoſition to Paul, either in his return to Theſſalonica, when he intended
to return thither, or ſtirred up ſuch contentions or diffenſions in thoſe
places whither he went, as made his preſence neceſſary. Note, Satan is.
a conſtant enemy to the work of God, and does all he can to obſtrućt it.
6. He aſſures them of his affection and high esteem for them, though
he was not able, as yet, to be preſent with them, according to his defire.
They were his “hope, and joy, and crown of rejoicing ; his glory and
joy.” Theſe are expreſſions of great and endeared affection and high
eſtimation. And it is happy, when miniſters and people have ſuch
mutual affection and eſteem of each other; and eſpecially if they ſhall
thus rejoice, if they that ſow, and they that reap, ſhall then rejoice
together, “in the preſence of our Lord Jeſus Chriſt at his coming.”
The apoſtle here puts the Theſſalonians in mind, that though he could
not come to them as yet, and though he ſhould never be able to come.
to them, yet our Lord Jeſus Chriſt will come, nothing ſhall hinder that.
And further, when he ſhall come, all muſt appear in his preſence, or
before him. Miniſters and people muſt all appear before him, and faith-
ful people will be the glory and joy of faithful miniſters in that great
and glorious day.
CHAP. III.
In this chapter, the apostle gives further evidence of his love to the Thessa-
lonians, reminding them of his sending Timothy to them, with the mention
of his design therein, and his inducements so to do, v. 1..5. He ac-
quaints them also with his great satisfaction at the return of Timothy,
with good tidings concerning them, v. 6..10. And concludes with fer-
vent prayer for them, v. 11, to the end.
1. \ W 7 HEREFORE when we could no longer forbear,
we thought it good to be left at Athens alone;
2. And ſent Timotheus, our brother, and miniſter of God,
and our fellow-labourer in the goſpel of Chriſt, to eſtabliſh
you, and to comfort you concerning your faith; 3. That
no man ſhould be moved by theſe afflićtions; for your-
| ſelves know that we are appointed thereunto. 4. For
verily, when we were with you, we told you before that
f - 6.C. *
A. D. 51. -
we ſhould ſuffer tribulation; even as it came to paſs,
and ye know. 5. For this cauſe, when I could no longer
forbear, I ſent to know your faith, left by ſome means
the tempter have tempted you, and your labour be in
Wall).
In theſe words the apoſtle gives an account of his ſending Timothy to
the Theſſalonians: though he was hindered from going to them himſelf,
yet his love was ſuch, that he could not forbear ſending Timothy to
them : though he was very uſeful to him, and could not well ſpare him,
yet he was content, for their good, to be left alone at Athens. Note,
Thoſe miniſters do not duly value the eſtabliſhment and welfare of their
people, who cannot deny themſelves in many things for that end. Ob-
ferve, - * -
I. The character he gives of Timothy; (v. 2.) We sent Timotheus,
our brother. Elſewhere he calls him his son ; here he calls him brother.
Timothy was Paul’s junior in age, his inferior in gifts and graces, and of
a lower rank in the ministry : for Paul was an apostle, and Timothy but
to recommend him to the esteem of the churches. He calls him alſo a mi-
nister of God. Note, Miniſters of the gospel of Chriſt are miniſters of God,
to promote the kingdom of God among men. He calls him alſo his fellow-
labourer in the goſpel of Christ. Note, Ministers of the goſpel must look
honourable office and hard work, yet a good work.
ing, If any man defire the office of a biſhop, he defires a good work,”
1 Tim. 3. 1. And ministers ſhould look upon one another as fellow-
labourers ; and ſhould therefore love one another, and strengthen one
another’s hands, not strive and contend one with another, (which will
hinder their work,) but strive together to carry on the great work they
are engaged in, that is, to preach and publiſh the goſpel of Christ,
thereto. -
II. The end and design why Paul ſent Timothy “ to establish them,
and comfort them concerning their faith,” v. 2. Paul had converted
them to the chriſtian faith, and now he was defirous that they might be
confirmed and comforted; that they might be confirmed in the choice
they had made of the chriſtian religion, and be comforted in the pro-
feſſion and practice of it. Note, The more we are comforted, the more
we ſhall be confirmed ; becauſe, when we find pleaſure in the ways of
God, we ſhall thereby be engaged to continue and perſevere therein.
The apoſtle’s deſign was to eſtabliſh and comfort the Theſſalonians con-
cerning their faith : concerning the object of their faith, the truths of
the goſpel; and particularly that Jeſus Chriſt was the Saviour of the
world, and ſo wife and good, ſo powerful and faithful, that they might
rely upon him : concerning the recompenſe of faith, which was more than
ſufficient to balance all their loſſes, and reward all their labours.
II. The motives inducing Paul to ſend Timothy for this end—a godly
fear orjealouſy, lest they should be moved from the faith of Chriſt, v. 3.
He was deſirous that no man, no one among them, ſhould be moved
or ſhaken in mind ; that they ſhould not apoſtatize, or waver in the
faith. And yet he appprehended there was danger, and feared the con-
ſequence.
1. There was danger by reaſon of affliction and perſecution for the
ſake of the goſpel, v. 3. Theſe Theſſalonians could not but perceive
what afflićtions the apostle and preachers of the goſpel met with, and that
might poſſibly ſtumble them ; and alſo thoſe who made preſſion of the
goſpel, were perſecuted, and without doubt theſe Theſſalonians themselves
were afflićted. -
2. By reaſon of the tempter’s ſubtlety and malice. The apoſtle was
afraid, “ left by ſome means the tempter had tempted them,” v. 5. The
Devil is a ſubtle and unwearied tempter, who ſeeks an opportunity to
beguile and deſtroy us, and takes all advantages againſt us, both in a
time of proſperity and adverſity ; and has often been ſucceſsful in his
attacks upon perſons under afflićtions. He has often prejudiced the
minds of men againſt religion, on account of the ſufferings its profeſſors
are expoſed to.
and others, left we be inſnared by him. *,
The conſequence the apoſtle feared, was, lest his labour should be in
vain. And thus it would have been, if the tempter had tempted them,
and prevailed againſt them, to move them from the faith. They had loſt
what they had wrought, and the apoſtle would have loſt what he laboured
We have reaſon therefore to be jealous over ourſelves
I THESSALONIANS, III.
| in vain; and miniſters are loath to
.
The Miſſion of Timothy.

for. Note, It is the Devil's deſign, to hinder the good fruit and effeSt.
of the preaching the goſpel. If he cannot hinder miniſters from labour-
ing in the word and doćtrine, he will, if he be able, hinder them of the
ſucceſs of their labours. Note alſo, Faithful miniſters are much con-
cerned about the ſucceſs of their labours. No one would willingly labour
ſpend their ſtrength, and pains, and
time, for nought. -
To prevent this danger, with its bad conſequence, the apoſtle tells
them what care he took in ſending Timothy. (I.) To put them in mind
of what he told them before concerning ſuffering tribulation, v. 4. He,
ſays, (v. 3.) We are appointed thereunto, that is, unto afflićtions. So is
the will and purpoſe of God, that “through many afflićtions we muſt
enter into his kingdom.” Their troubles and perſecutions did not come
by chance, not merely from the wrath and malice of the enemies of reli-
gion, but by the appointment of God. It only came to paſs according as
God had determined, and they knew he had told them before it would
be ; ſo that they ſhould not think it ſtrange, and, being fore-warned,
they ſhould be fore-armed. Note, The apoſtles were ſo far from flat-
|tering people with an expectation of worldly proſperity in religion, that,
an evangelist ; yet Paul calls him brother. This was an inſtance of the
apoſtle’s humility, and ſhewed his defire to put honour upon Timothy, and |
on the contrary, they told them plainly they muſt count upon trouble in
the fleſh. And herein they followed the example of their great Maſter,
the Author of our faith. Befides, it might prove a confirmation of their
faith, when they perceived, that it only happened to them as was pre-
dićted before.
| (2.) To know their faith : that ſo he might inform the apoſtles, whe-
upon themſelves as labourers in the Lord’s vineyard ; they have an |
“This a true ſay- |
ther they remained ſteadfaſt under all their ſufferings, whether their faith
failed or not. Becauſe, if their faith did not fail, they would be able to
ſtand their ground againſt the tempter and all his temptations: their
faith would be a “ ſhield, to defend them againſt all the fiery darts of
the wicked,” Eph. 6. 16. -
6. But now, when Timotheus came from you unto us,
tº & * Mº w | and brought us good tidings of your faith and charity,
and to perſuade people to embrace and entertain it, and live ſuitably || and that ye have good remembrance of us always, deſiring
greatly to ſee us, as we alſo to ſee you; 7. Therefore,
brethren, we are comforted over you, in all our afflićtion.
and diſtreſs, by your faith : 8. For now we live, if ye
ſtand faſt in the Lord. 9. For what thanks can we ren-
der to God again for you, for all the joy wherewith we
joy for your ſakes before our God; 10. Night and day
praying exceedingly that we might ſee your face, and
migh perfeót that which is lacking in your faith ?
Here we have Paul’s great ſatisfaction, upon the return of Timothy
with good tidings rom the Theſſalonians. In which we may obſerve,
I. The good report Timothy made concerning them, o. 6. Without
queſtion, he was a willing meſſenger of theſe good tidings. Concerning
their faith, concerning their ſteadfaſtneſs in the faith, that they were not
ſhaken in mind, nor turned aſide from the profeſſion of the goſpel.
Their love alſo continued ; their love to the goſpel, and the miniſters of
the goſpel. Por they “ had a good and a kind remembrance of the
apoſtles,” and that conſtantly, or always. Their names were very dear
to them; and the thoughts of them, and what they had received from
them, were very precious, inſomuch that they deſired greatly to ſee them
again, and receive ſome ſpiritual gift from them; and there was no love
loſt, for the apoſtle was as defirous to see them. It is happy where there
is ſuch mutual love between miniſter and people. This tends to pro-
mote religion, and the ſucceſs of the goſpel. The world hates them,
and therefore they ſhould love one another. . -
II. The great comfort and ſatisfaction the apoſtle had in this good
report concerning them ; (v. 7, 8.) “Therefore, brethren, we were
comforted in all our afflićtion and diſtreſs.” The apoſtle thought this
good news of them was ſufficient to balance all the troubles he met with.
It was eaſy to him to bear afflićtion, or perſecution, or fightings from
without, when he found the good ſucceſs of his miniſtry, in the conſtancy
of the converts he had made to chriſtianity; his diſtreſs of mind on ac-
count of his fears within, left he had laboured in vain, was now in a good
meaſure over, when he underſtood their faith, and the perſeverance of it.
This put new life and ſpirit into the apoſtle, and made him vigorous and
aćtive in the work of the Lord. ' Thus he was not only comforted, but
greatly rejoiced alſo ; “Now we live, if ye ſtand faſt in the Lord,” v. 8,
It would have been a killing thing to the apoſtles, if the profeſſors of
A. D. 31. .
Apoſtolic Prayer.
I THESSALONtANS, III, IV.
|
more encouraging than their conſtancy.
behalf. -
1. Obſerve, How thankful the apoſtle was, v. 9. He was “full of
joy, and full of praiſe and thankſgiving.”. When we are moſt cheerful,
wé ſhould be moſt thankful. What we rejoice in, we ſhould give thanks
OY",
or his joy and rejoicing for their ſakes. But he was careful God ſhould
not loſe the glory of the comfort he received in the welfare of his friends.
His heart was enlarged with love to them, and with thankſgiving to God.
He was willing to expreſs the one and the other, as well as he could. As
to thankfulneſs to God, this eſpecially is very imperfeót in the preſent
flate ; but when we come to heaven, we ſhall do this work better than
now We Can. -
2. He prayed for them night and day, (v. 10.) evening and morning,
or very frequently ; in the midſt of the buſineſs of the day, or ſlumber
of the night, lifting up his heart to God in prayer. Thus we ſhould
pray always. , And Paul’s prayer was fervent prayer. He prayed ex-
ceedingly, and was earneſt in his ſupplication. Note, When we are moſt
thankful, we ſhould alſo give ourſelves to prayer; and thoſe we give
thanks for, have need to be prayed for. Thoſe whom we moſt rejoice
in, and who are our greateſt comforts, muſt be our conſtant care, while
in this world of temptation and imperfection. “ There was ſomething
ſtill lacking in their faith ;” Paul defired that this might be perfected,
and to ſee their face in order thereunto. Note,
(1.) The beſt of men have ſomething wanting in their faith; if not
as to the matter of it, there being ſome myſteries or doćtrines not ſuf-
ficiently known or believed by them, yet as to the clearneſs and certainty
of their faith, there being ſome remaining darkneſs and doubtings, at
leaſt as to the effects and operations of it, theſe being not ſo conſpicuous
and perfeót as they ſhould be. And,
(2.) The miniſtry of the word and ordinances is helpful, and to
be deſired and uſed for the perfecting of that which is lacking in our
faith.
11. Now God himſelf and our Father, and our Lord
Jeſus Chriſt, direct our way unto you. 12. And the Lord
make you to increaſe and abound in love one toward
another, and toward all men, even as we do toward you :
13. To the end he may ſtabliſh your hearts unblameable in
holineſs before God, even our Father, at the coming of
our Lord Jeſus Chriſt with all his ſaints.
In theſe words we have the earneſt prayer of the apºle. He deſired
to be instrumental in the further benefit 6f the Theſſalonians; and the
only way to do ſo while at a #ſtance, was, by prayer for them, together
with his writing or ſending tdº them. He defired that their faith might
be perfeóted, which he could not be the proper cauſe or author of ; for
he pretended not to dominion over their faith, nor to have the dona-
tion of it, and he therefore concludes with prayer for them. In which
obſerve, . -
I. Whom he prays to, namely, God and Chriſt. Prayer is a part of
religious worſhip, and all religious worſhip is due unto God only. Prayer
is here made to God, even the Father and our Father ; and alſo to Christ,
even our Lord Jeſus Chriſt. Therefore Jeſus Chriſt our Lord is God,
even as God our Father ejs God. Prayer is to be offered to God as our
Father.
adoption prompts them to pray, to cry, Abba, Father. Prayer is not
only to be offered in the name of Chriſt, but offered up to Chriſt himſelf,
as our Lord and our Saviour.
II. What he prays for, with reſpect to himſelf and his fellow-labour-
ers, then on behalf of the Theſſalonians. -
1. He prays that they might have a proſperous journey to them by
the will of God; that their way might be directed to them, v. 11. The
taking of a journey to this or that place, one would think, is a thing
depending ſo much on a man’s own will, and lies ſo much in his own
power, that Pauſ’ needed not by prayer to go to God about it. But
the apoſtle knew that “in God we live, and move, and have our being ;”
that we depend upon God in all our motions and ačtions, as well as for
the continuance of life and being ; that Divine Providence orders all our
religion had been unſteady, or proved apoſtates, whereas nothing was ||
This is to rejoice before our God, to ſpiritualize our joy. Paul |
ſpeaks, as if he could not tell how to expreſs his thankfulneſs to God,
So Christ taught his diſciples to pray; and ſo the Spirit of
affairs, and that it is owing thereto if we proſper therein; that God
| our Father dire&s and orders his children whither they ſhall go, and
III. The effects of this were thankfulneſs and prayer to God on their |
what they ſhall do ; that our Lord Jeſus Chriſt in a particular manner
dire&ts the motions of his faithful miniſters, thoſe ſtars which he holds in
his right hand. Let us acknowledge God in all our ways, and he wilf
dire&t our paths. * -
2. He prays for the proſperity of the Theſſalonians. Whether he
ſhould have an opportunity of coming to them or not, yet he earneſtly
prays for the proſperity of their ſouls. And there are two things he
defired for them, which we ſhould defire for ourſelves and friends:
(1.) That they might increaſe and abound in love, (v. 12.) in ſove
to one another, and in love to all men. Note, Mutual love is required
of all chriſtians; and not only that they love one another, but that they
alſo have a charitable diſpoſition of mind, and due concern for the wei.
fare of all mem. Love is of God, and is the fulfilling of the goſpel as
well as of the law. Timothy brought good tidings of their faith, yet
ſomething was lacking therein; and of their charity and love, yet the
apoſtle prays that that might increaſe and abound. Note, We have rea-
ſon to define to grow in every grace; and have need of the Spirit’s in-
fluence in order to growth in grace; and the way to obtain that, is,
prayer. We are beholden to God not only for the stock put into our
hands at firſt, but for the improvement of it alſo. And to our prayer we
muſt add endeavour. To excite this in the Theſſalonians, the apoſtle
again mentions his love, his abounding love; toward them. The more we
are beloved, the more affectionate we ſhould be. . -
(2.) That they might be eſtabliſhed unblameable in holineſs, v. 13.
This ſpiritual benefit is mentioned as an effect of increaſing and abound-
ing love : to the end that he, the Lord, may establish your hearts. Note,
The more we grow and abound in grace, and particularly in the grace
of love, the more we are eſtabliſhed and confirmed in it. Note alſo, Ho-
lineſs is required of all thoſe who would to go to heaven, and that
therein we muſt be unblameable ; we muſt ačt in every thing ſo that we
may not in the leaſt contradićt the profeſſion we make of holineſs. Our
defire ſhould be to have our hearts eſtabliſhed in holineſs before God, and
be preſerved ſafe to the coming of the Lord Jeſus Christ ; and that we
may be unblameable before God, even the Father, now, and be preſented
blameleſs before the throne of his glory, when the Lord Jeſus will come.
with all his saints. Note, [1..] The Lord Jeſus will certainly come,
and come in his glory. [2] When he comes, his ſaints will come with
him : they shall appear with him in glory. [3.] Then the excellency as
well as the neceſſity of holineſs will appear; becauſe without this no
hearts ſhall be eſtabliſhed at that day, nor ſhall any one be unblameable,
or avoid everlaſting condemnation. -
A tº
4.
CHAP. IV.
In this chapter, the apostle gives earnest exhortations to abound in holineſ,
with a caution against uncleanness, enforced with several arguments,
v. 1.8. He then mentions the great duties of brotherly love, and quiet-
ness with industry in our callings, v. 9...12. And concludes with com-
forting them who mourned for their relations and friends that died in the
Lord, v. 13.18. -
1. Fºr then we beſeech you, brethren,
and exhort you, by the Lord Jeſus, that as ye have
received of us how ye ought to walk and to pleaſe God,
Jo ye would abound more and more. , 2. For ye know
what commandments we gave you by the Lord Jeſus. 3.
For this is the will of God, even your ſanétification, that
ye ſhould abſtain from fornication: 4. That every one
of you ſhould know how to poſſeſs his veſſel in ſanétifica-
tion and honour; 5. Not in the luft of concupiſcence,
even as the Gentiles who know not God: 6. That no
man go beyond and defraud his brother in any matter;
becauſe that the Lord is the avenger of all ſuch, as we
alſo have forewarned you and teſtified. 8. For God hath
not called us unto uncleanneſs, but unto holineſs. 8. He
therefore that deſpiſeth, deſpiſeth not man, but God, who
hath alſo given untous his holy Spirit.
A. D. 51.
|
Here we have,
I. An exhortation to abound in holineſs, to abound more and more
in that which is good, v. 1, 2. In which we may obſerve,
1. The manner in which the exhortation is given—very affection-
ately. The apoſtle entreats them as brethren ; he calls them ſo, and
loved them as ſuch. Becauſe his love to them was very great, he exhorts
them very earneſtly. We beſeech and exhort you. The apoſtle was un-
willing to take any denial, and therefore repeats his exhortation again
and again. - -
2. The matter of his exhortation; that they would abound more and
2nore in holy walking, or excel in thoſe things that are good, in good
works. Their faith was juſtly famed abroad, and they were already ex-
amples to other churches: yet the apoſtle would have them yet further
to excel others, and to make further progreſs in holineſs. Note, (1.)
Thoſe who moſt excel others, fall ſhort of perfeótion. The very beſt of
us ſhould “forget thoſe things which are behind, and reach forth unto
thoſe things which are before.” (2.) It is not enough that we abide in
the faith of the goſpel, but we muſt abound in the work of faith. We
muſt not only perſevere to the end, but we ſhould grow better, and walk
more evenly and cloſely with God.
3. The arguments with which the apoſtle enforces his exhortation.
(1.) They had been informed of their duty. They knew their Master’s
will, and could not plead their ignorance as an excuſe. Now as faith,
ſo knowledge, is dead without pračtice. They had received of them who
had converted them to chriſtianity, or been taught of them, how they
ought to walk. Obſerve, The defign of the goſpel is, to teach men not
only what they ſhould believe, but alſo how they ought to live : not ſo
much to fill men’s minds with notions, as to regulate their temper and
behaviour. The apoſtle taught them how to walk, not how to talk.
To talk well without living well, will never bring us to heaven: for the
charaćter of thoſe who are in Chriſt Jeſus, is this ; “ They walk not
after the fleſh, but after the Spirit.” (2.) Another argument is, that
the apoſtle taught and exhorted them in the name, or by the authority,
of the Lord Jeſus Chriſt. He was Chriſt’s miniſter and ambaſſador,
declaring to them what was the will and command of the Lord Jeſus.
(3.) Another argument is this. Herein they would please God. Holy
walking is moſt pleafing to the Holy God, who is glorious in holingſ.
This ought to be the aim and ambition of every chriſtian, to pleaſe God,
and to be accepted of him. We ſhould not be men-pleaſers, or fleſh-
pleaſers, but ſhould walk ſo as to pleaſe God. (4.) The rule according
to which they ought to walk and ačt—“ the commandments they had
given them by the Lord Jeſus Chriſt;” which were the commandments
of the Lord Jeſus Chriſt himſelf, becauſe given by authority and direc-
tion from him, and ſuch as were agreeable to his will. The apoſtles of
our Lord Jeſus Chriſt were only commiſſioned by him to teach men to
obſerve all things whatſoever he had commanded them, Matth. 28, 20.
Though they had great authority from Chriſt, yet that was to teach
men what Chriſt had commanded, not to give forth commandments of
their own. They did not ačt as lords over God’s heritage, (1 Pet. 5. 3.)
nor ſhould any do ſo, that pretend to be their ſucceſſors. The apoſtle
could appeal to the Theſſalonians, who knew what commandments he
gave them, that they were no other than what he had received from the
Lord Jeſus. - -
II. A caution againſt uncleanneſs, that being a fin direétly contrary
to ſančification, or that holy walking which he fo earneſtly exhorts
them to. This caution is expreſſed, and alſo enforced by many arguments.
1. It is expreſſed in theſe words; That ye should abstain from fornica-
tion, v. 3. By which words we are to underſland all uncleanneſs what-
ſoever, either in a married or unmarried ſtate. Adultery is of courſe in-
cluded, though fornication is particularly mentioned. And other forts
of uncleanneſs are alſo forbidden, of which it is a shame even to speak,
though they are done by too many in ſecret. All that is contrary to
chaſtity in heart, ſpeech, and behaviour, is contrary to the command of
God in the decalogue, and contrary to that holineſs which the gospel
requires, ^.
2. There are ſeveral arguments to enforce this caution. As, (1.)
This branch of ſānétification in particular, is the will of God, v. 3. It is
the will of God in general, that we ſhould be holy, becauſe he that called
its is holy, and becauſe we are choſen unto ſalvation through the ſancti-
fication of the Spirit. God requires holineſs in the heart, and alſo purity
in our bodies, and that we ſhould cleanſe ourſelves from all fillhineſs both
offlesh and Spirit, 2 Cor. 7. 1. Wherever the body is, as it ought to
be, devoted to God, and dedicated and ſet apart for him, it ſhould be
kept clean and pure for his ſervice. And as chaſtity is one branch of ||
I THESSALONIANS, IV.
| forbidden by the light of nature.
Holineſs inculcated.
our ſanétification, fo this is one thing which God commands in his law,
and what his grace effects in all true believers. (2.) This will be greatly
for our honour: ſo much is plainly implied, v. 4. Whereas the contrary
will be a great diſhonour; “And his reproach ſhall not be wiped away,”
Prov. 6. 33. The body is here called the vessed of the ſoul, that dwells
therein,_(ſo 1 Sam. 21, 5.) and that muſt be kept pure from defiling
lufts. Every one ſhould be careful in this matter, as he values his own
honour, and will not be contemptible on this account ; that his inferior
appetites and paſſions gain not the aſcendant, tyrannize over his reaſon
and conſcience, and inſlave the ſuperior faculties of his ſoul. What can
be more diſhonourable than for a rational ſoul to be inſlaved by bodily
affections and brutal appetites ? (3.) To indulge the luſts of concupi-
ſcence, is to “live and ačt like heathens; even as the Gentiles who know
not God,” v. 5. The Gentiles, and eſpecially the Grecians, were com-
monly guilty of ſome fins of uncleanneſs, which were not ſo evidently
But they did not know God, or his,
mind and will, ſo well as chriſtians know, and ſhould know, this his will,
namely, our sanctification in this branch of it. It is not ſo much to be
wondered at, therefore, if the Gentiles iudulge their fleſhly appetites and
luſts; but chriſtians ſhould not walk as unconverted Gentiles, “ in laſci-
viouſneſs, luſts, exceſs of wine, revellings, banquetings,” &c. (1 Pet.
|4. 3.) becauſe they who are in Chriſt, “ have crucified the fleſh with its
affections and luſts.” (4.) The fin of uncleanneſs, eſpecially adultery,
is a great “piece of injuſtice that God will be the Avenger of ;” ſo we.
may underſtand thoſe words, That no man go beyond or defraud his bro-
ºther (v. 6) in any matter—iv rá ºpæyearſ, in this matter of which the
apoſtle is ſpeaking in the preceding and following verſes, namely, the
fin of uncleanneſs. Some underſtand theſe words as a further warming
and caution againſt injuſtice and oppreſſion, all fraud and deceit in our
dealings with men, which are certainly criminal, and contrary to the goſ-
pel, And chriſtians ſhould not impoſe upon the ignorance and neceſſity
of thoſe they deal with, and ſo go beyond them, nor ſhould they by equi-
vocations or lying arts defraud them : and although this may be prac-
tiſed by ſome, and lie long undiſcovered, and ſo go unpuniſhed among
men, yet the righteous God will render a recompenſe. j the meaning
may rather be, to ſhew the injuſtice and wrong that in many caſes are
done by the fin of uncleanneſs. Not only are fornication and other ačts
of uncleanneſs fins againſt his own body who commits, them, (1 Cor.
6, 18.) not only are they very injurious to the finner himſelf both in ſout
and body; but ſometimes they are very injurious, and no leſs than de-
frauding, ačts of injuſtice to others ; particularly to them who are joined
together in the marriage-covenant, and to their poſterity, And as this
ſin is of ſuch a heinous nature, ſo it follows, that God will “be the
Avenger of it. Whoremongers and adulterers God will judge,” Heb.
13. 4. This the apoſtle had forwarned and teſtifted by his goſpel;
which, as it contained “exceeding great and precious promiſes, ſo alſo
it revealed from heaven the wrath of God againſt all ungodlineſs and un-
righteouſneſs among men,” Rom. l. 18. º The fin of uncleanneſs
is contrary to the nature and deſign of our chriſtian calling ; “ For God
hath called us not unto uncleanneſs, but unto holineſs,” v. 7. The law
of God forbids all impurity, and the goſpel requires the greateſt purity;
it calls us from uncleanneſs unto holineſs. (6) The contempt there-
fore of God’s law and goſpel is the contempt of God himſelf. He that
deſpiſes, deſpiſes God, not man only. Some might poſſibly make light of
the precepts of purity and holineſs, becauſe they heard them from men.
like themſelves; but the apoſtle lets them know that they were God’s
commands, and to violate them was no leſs than to deſpiſe God. He
adds, God hath given christians his Spirit ; intimating that all ſorts of
uncleanneſs do in an eſpecial manner grieve the Holy Spirit, and will
provoke him to withdraw from us; and alſo the Holy Spirit is given
unto us, to arm us againſt theſe fins, and to help us to mortify theſe
deeds of the body, that we may live, Rom. 8, 13. -
9. But as touching brotherly love ye need not that I
write unto you : for ye yourſelves are taught of God to
love one another. 10. And indeed ye do it towards all
the brethren which are in all Macedonia : but we beſeech
you, brethren, that ye increaſe, more and more : 11. And
that ye ſtudy to be quiet, and to do your own buſineſs, and
to work with your own hands, as we commanded you ;
12. That ye may walk homeſtly toward them that are
without, and that ye may have lack of nothing, dº
A.D. 51.
The State of departed Saints.
I THESSALONIANS, IV.
In theſe words the apoſtle mentions the great duties,
I. of brotherly love. This he exhorts them to increaſe in yet more
and more. The exhortation is introduced, not with a compliment, but
with a commendation ; becauſe they were remarkable in the exerciſe of
it, which made it leſs needful that he ſhould write to them about it, v. 9.
Thus by his good opinion of them he infinuated himſelf into their affec-
tions, and ſo made way for his exhortation to them. Note, We ſhould
take notice of that in others, which is good, to their praiſe, that by ſo
doing we may lay engagements upon them to abound therein more and
more. Obſerve, w
1. What it is that the apoſtle commends in them. It was not ſo much
their own virtue as God’s grace ; yet he takes notice of the evidence they
ſhewed of the grace of God in them. (1.) It was God’s grace that he
took ſpecial notice of ; that God had taught them this good leſſon; “Ye
yourſelves are taught of God to love one another,” v. 9. Whoever do
that which is good, are taught of God to do it, and God muſt have the
glory. All who are ſavingly taught of God, are taught this leſſon, to
love one another. This is the livery of Chriſt’s family. Note alſo,
The teaching of the Spirit exceeds the teachings of men; and as no man
ſhould teach contrary to what God teaches, ſo none can teach ſo effectu-
ally as he teaches; and men's teaching is vain and uſeleſs, unleſs God
teach alſo. (2.) The Theſſalonians gave good evidence of their being
taught of God, by their love to the brethren in all Macedonia, v. 10.
They not only loved thoſe of their own city and ſociety, or ſuch as were
near them, and juſt of their own ſentiments; but their love was exten-
five. And a true chriſtian’s is ſo to all the ſaints, though distant from
him in place, and differing from him in ſome opinions or praćtices of leſs
finoment.
2. The exhortation itſelf is, to increaſe more and more in this great
grace and duty of brotherly love, v. 10. Though theſe Theſſalonians
had in ſome ſenſe no need of an exhortation to brotherly love, as if it
were wholly wanting ; yet they muſt be exhorted to pray for more, and
labour for more. There are none in this fide heaven, who love in perfec-
tion. Thoſe who are eminent in this or any other grace, have need of
increaſe therein, as well as of perſeverance unto the end. -
II. Of quietneſs and induſtry in their callings. Obſerve,
1. The apoſtle exhorts to theſe duties ; that they ſhould study to be
quiet, v. 11. It is a moſt defirable thing to have a calm and quiet tem-
per, and to be of a peaceable and quiet behaviour. This tends much to
our own and others’ happineſs; and chriſtians ſhould study how to be
quiet. We ſhould be ambitious and industrious how to be calm and quiet
in our minds, in patience to poſſeſs our own ſouls, and to be quiet to-
wards others; or of a meek and mild, a gentle and peaceable diſpoſition,
not given to ſtrife, contention, or diviſion. Satan is very buſy to diſ-
quiet us ; and we have that in our own hearts, that diſpoſes us to be un-
quiet ; therefore let us study to be quiet. It follows, Do your own buff-
neſs ; when we go beyond that, we expoſe ourſelves to a great deal of
inquietude. Thoſe who are buſy-bodies, meddling in other men’s mat-
ters, generally have but little quiet in their own minds, and cauſe great
diſturbances among their neighbours; at leaſt, they ſeldom mind the
other exhortation, to be diligent in their own calling, to work with their
own hands. And yet this was what the apoſtle commanded them, and
what is required of us alſo. Chriſtianity does not diſcharge us from the
work and duty of our particular callings, but teaches us to be diligent
therein.
2. The exhortation is enforced with a double argument. Namely,
(:1.) So we ſhall live creditably. Thus we ſhall walk honestly, or decently,
and creditably, toward them that are without, v. 12. This will be to
aët as becomes the goſpel, and will gain a good report from them that
are ſtrangers, yea enemies to it. Note, It is a great ornament to reli-
gion, when the profeſſors of it are of meek and quiet ſpirits, diligent to
do their own buſineſs, and not buſy-bodies in other men’s matters. (2.)
We ſhall live comfortably, and have lack of nothing, v. 12. People often
by their ſlothfulneſs bring themſelves into narrow circumſtances, and
reduce themſelves to great ſtraits, and are liable to many wants ; when
fuch as are diligent in their own buſineſs, live comfortably, and have lack.
of nothing. They are not burthenſome to their friends, nor ſtandalous
to ſtrangers. They earn their own bread, and have the greateſt pleaſure
in ſo doing. - - -
13. But I would not have you to be ignorant, brethren,
concerning them who are aſkeep, that ye ſorrow not, even |
as others who have no hope.
14, For if we believe that
Vol. V. No. 103. - º
|
Jeſus died and roſe again, even ſo them alſo who ſleep in
Jeſus will God bring with him. 15. For this we ſay unto
you by the word of the Lord, that we who are alive and
remain unto the coming of the Lord ſhall not prevent
them who are aſleep. 16. For the Lord himſelf ſhall de-
ſcend from heaven with a ſhout, with the voice of the
archangel, and with the trump of God: and the dead in
Chriſt ſhall riſe firſt : 17. Then we who are alive and
| remain ſhall be caught up together with them in the
clouds, to meet the Lord in the air: and ſo ſhall we ever
be with the Lord. 18. Wherefore comfort one another
with theſe words. - . . .
In theſe words the apoſtle comforts the Theſſalonians who mourned
for the death of their relations and friends that died in the Lord. His
defign is to diſſuade them from exceſſive grief, or inordinate ſorrow, on
that account. All grief for the death of friends is far from being un-
lawful; we may weep at leaſt for ourſelves if we do not weep for them,
weep for our own loſs, though that may be their gain. Yet we muſt
not be immoderate or exceſſive in our ſorrows ; becauſe, -
I. This looks as if we had no hope, v. 13. It is to act too much like
the Gentiles, who had no hope of a better life after this, whereas we
chriſtians, who have a moſt ſure hope, the hope of eternal life after this,
which God, who cannot lie, hath promiſed us, ſhould moderate all our
joys and our ſorrows on account of any worldly thing. This hope is
more than enough to balance all our griefs upon the account of any of
the croſſes of the preſent time. - - -
II. This is an effect of ignorance concerning thoſe who are dead,
v. 13. There are ſome things which we cannot but be ignorant of, con-
cerning them that are aſleep ; for the land they are removed to, is a
land of darkneſs, which we know but little of, and have no correſpondence
with. To go among the dead, is to go among we know not whom, and
to live we know not how. Death is an unknown thing, and the ſtate of
the dead, or the ſtate after death, we are much in the dark about ; yet
there are ſome things concerning them eſpecially who die in the Lord,
that we need not, and ought not, to be ignorant of ; and if thoſe things
are rightly underſtood and duly confidered, they will be ſufficient to allay
our ſorrow concerning them. -
1. They sleep in Jeſus. They are asleep, v. 13. They are fallen
asleep in Christ, I Cor. 15. 18. Death does not annihilate them. It is
but a ſleep to them. It is their reſt, and undiſturbed reſt. . They are
retired out of this troubleſome world, to reſt from all their labours and
ſorrows, and they ſleep in Jesus, v. 14. Being ſtill in union with him,
they ſleep in his arms, and are under his ſpecial care and protećtion.
Their ſouls are in his preſence, and their duſt under his care and power ;
ſo that they are not lost, nor are they losers, but great gainers, by death,
and their removal out of this world is into a better. º
2. They ſhall be raised up from the dead, and awakened out of their
ſleep, for God will bring them with him, v. 14. They then are with
God, and are better where they are than when they were here ; and
when God cometh he will bring them with him. The doćtrine of the
| reſurre&tion, and the ſecond coming of Chriſt, is a great antidote againſt
the fear of death, and inordinate ſorrow for the death of our chriſtian
friends; and this doćtrine we have a full aſſurance of, becauſe we believe
that Jesus died and rose again, v. 14. It is taken for granted, that as
chriſtians they knew and believed this. The death and reſurreótion of
Chriſt are fundamental articles of the chriſtian religion, and give us hope
of a joyful reſurreótion : for “Chriſt, being riſen from the dead, is be-
come the firſt-fruits of them that ſlept ; and therefore they who are:
fallen aſleep in him, are not periſhed or loſt,” 1 Cor. 15. 18, 20. His
reſurreótion is a full confirmation of all that is ſaid in the goſpel, or by
the word of the Lord, which has brought life and immortality to º:
3. Their ſtate and condition ſhall be glorious and happy at the ſecond
coming of Chriſt. This the apoſtle informs the Theſſalonians of by the
word of the Lord, (v. 15.) by divine revelation from the Lord Jeſus : for
though the reſurrečtion of the dead, and future ſtate of bleſſedneſs, were
part of the creed of the Old Teſtament ſaints, yet it is much more clearly
revealed in and by the goſpel. By this word of the Lord we know, (1-),
| That the Lord Jeſus, will come down from heaven in all the pomp and
power of the upper world; (p. 16.), “The Lord himſelf ſhall deſcendº
from heaven with a ſhout.” He aſcended up into heaven after his reſur-
A. D. 31.
rečtion, and is paſſed through theſe material heavens into the third hea-
ven, that muſt retain him till the reſtitution of all things; and then he
will come again, and appear in his glory. He will deſcend from heaven
into this our air, v. 17. The appearance will be with pomp and power,
with a shout—the ſhout of a king, and the power and authority of a
mighty King and Conqueror, with the voice of the archangel; an innu-
merable company of angels will attend him; perhaps one, as General of
those hosts of the Lord, ſhall give notice of his approach, and the glorious
appearance of this great Redeemer and Judge ſhall be proclaimed and
uſhered in by the trump of God. For the trumpet shall sound, and that
will wake them that ſleep in the duſt of the earth, and ſhall ſummon all
the world to appear. For,
(2.) The dead ſhall be raiſed; The dead in Christ shall rise first,
(v. 16.) before thoſe who are found alive at Christ's coming, shall be
changed; and ſo it appears that thoſe who ſhall then “be found alive,
ſhall not prevent them that are aſleep,” v. 15. The firſt care of the
Redeemer in that day, will be about his dead ſaints; he will raiſe them
before the great change paſſes on them that ſhall be found alive; ſo that
thoſe who did not ſleep in death, will have no greater privilege or joy at
that day than thoſe who fell aſleep in Jeſus.
(3.) They that ſhall be found alive, will then be changed. They ſhall
“ be caught up together with them in the clouds, to meet the Lord in
the air,” v. 17. At, or immediately before, this rapture into the clouds,
thoſe who are alive will undergo a mighty change, that will be equiva-
lent to dying. This change is ſo myſterious, that we cannot compre-
hend it, we know little or nothing of it, 1 Cor. 15. 51. Only in the
general, this mortal must put on immortality; and theſe bodies ſhall be
made fit to inherit the kingdom of God, which flesh and blood in its pre-
ſent ſtate are not capable of. This change will be in a moment, in the
twinkling of an eye, (1 Cor. 15, 52.) in the very inſtant, or not long
after the raiſing up of them that ſleep in Jeſus. And theſe who are
raiſed, and thus changed, ſhall meet together in the clouds, and there
meet with their Lord, to congratulate him on his coming, to receive the
crown of glory he will then beſtow upon them, and to be aſſeſſors with
him in judgment, approving and applauding the ſentence he will then
paſs upon the prince of the power of the air, and all the wicked who
ſhall be doomed to deſtrućtion with the Devil and his angels.
(4.) Here is the “bliſs of the ſaints at that day; they shall be ever
with the Lord,” v. 17. It will be ſome part of their felicity, that all
the ſaints ſhall meet together, and remain together for ever : but the
principal happineſs of heaven is this, to be with the Lord, to see him, live
with him, and enjoy him, for ever. This ſhould comfort the ſaints upon
the death of their pious friends : that although death has made a ſepara-
tion, yet their ſouls and bodies will meet again; we and they ſhall meet
together again : we and they with all the ſaints ſhall meet our Lord, and
êe with him for ever, no more to be ſeparated either from him or from
one another for ever. And the apoſtle would have us comfort one another
with theſe words, v. 18. We ſhould endeavour to ſupport one another in
times of ſorrow ; not deaden one another’s ſpirits or weaken one another’s
hands, but ſhould comfort one another ; and that may be done by ſerious
conſideration and diſcourſe on the many good leſſons to be learned from
the doćtrine of the reſurre&tion of the dead, the ſecond coming of Chriſt,
and the glory of the ſaints in that day.
CHAP. V.
The apostle, having spoken in the end of the foregoing chapter concerning
the resurrection, and the second coming of Christ, proceeds to speak con-
cerning the aselessness of inquiring after the particular time of Christ's
coming, which would be sudden and terrible to the wicked, but comfortable
to the saints, v. 1.5. He then exhorts them to the duties of watchful.
mess, sobriety, and the exercise of faith, love, and hope, as being suitable
to their state, v. 6...10. In the next words he eahorts them to several
duties they owed to others, or to one another; (v. 11...15.) afterward
to several other christian duties of great importance ; (v. 16...22.) and
then concludes this epistle, v. 23.28.
1. B. of the times and the ſeaſons, brethren, ye have
no need that I write unto you. 2. For yourſelves
know perfeótly that the day of the Lord ſo cometh as a
thief in the night. 3. For when they ſhall ſay, Peace and
ſafety; then ſudden deſtrućtion cometh upon them, as
travail upon a woman with child; and they ſhall not
\ - I THESSALONIANS, V.
- The State of departed Saints.
eſcape. 4. But ye, brethren, are not in darkneſs, that
that day ſhould overtake you as a thief. 5. Ye are all
the children of light, and the children of the day: we are
not of the night, nor of darkneſs.
In theſe words, obſerve,
1. The apoſtle tells the Theſſalonians, it was needleſs or uſeleſs to in-
quire about the particular time of Chriſt’s coming ; “Of the times and
ſeaſons, ye need not that I write unto you,” v. 1. The thing is certain
that Chriſt will come, and there is certain time appointed for his coming ;
but there was no need that the apoſtle ſhould write about that, and there-
fore he had no revelation given him; nor ſhould they or we inquire into
this ſecret, “ which the Father has reſerved in his own power. Of that
day and hour knoweth no man.” Chriſt himſelf did not reveal this
while upon earth; it was not in his commiſſion as the great Prophet of
the church ; nor did he reveal this to the apoſtles; there was no need of
this ; there are times and ſeaſons for us to do our work in, theſe it is our
duty and intereſt to know and obſerve; but the time and ſeaſon when we
muſt give up our account, we know not, nor is it needful that we ſhould
know them. Note, There are many things which our vain curioſity
deſires to know, which there is no neceſſity at all of our knowing ; nor
would our knowledge of them do us good.
2. He tells them that the coming of Chriſt would be ſudden, and a
great ſurpriſe to moſt men, v. 2. And this is what they knew perfectly,
or might know, becauſe our Lord himſelf had ſo ſaid; “In ſuch an
hour as ye think not, the Son of man cometh,” Matth. 24. 44. So
Mark 13. 35, 36. “Watch ye therefore, for ye know not when the
maſter of the houſe cometh: left, coming ſuddenly, he find you ſleep-
ing.” And no doubt the apoſtle had told them, as of the coming of
Chriſt, ſo alſo of his coming suddenly, which is the meaning of his coming
as a thief in the night, Rev. 16. 15. As the thief uſually cometh in the
dead time of the night, when he is leaſt expected; ſuch a surprise will
the day of the Lord be ; ſo ſudden and ſurpriſing his appearance. The
knowledge of this will be more uſeful than to know the exact time, be-
cauſe this ſhould awaken us to ſtand upon our watch, that we may be
‘ready whenever he cometh.
3. He tells them how terrible Chriſt’s coming would be to the un-
godly, v. 3. It will be to their destruction in that day of the Lord.
The righteous God will bring ruin upon his, and his people’s, enemies;
and this their deſtruction, as it will be total and final, ſo, (1.) It will be
sudden. It will overtake them, and fall upon them, in the midſt of their
carnal ſecurity and jollity ; when they ſay in their hearts Peace and
safety, when they dream of felicity, and pleaſe themſelves with vain
º of their fancies or their ſenſes, and think not of it ; as tra-
vail cometh upon a woman with child, at the ſet time indeed, but not per-
haps juſt then expected, or greatly feared. (2.) It will be unavoidable
deſtruction too; They shall not escape; they ſhall in no wise eſcape.
There will be no means poſſible for them to avoid the terror or the
puniſhment of that day. There will be “no place where the workers
of iniquity ſhall be able to hide themſelves;” no ſhelter from the ſtorm,
or ſhadow from the burning heat that ſhall conſume the wicked.
4. He tells them how comfortable this day will be to the righteous,
v. 4, 5. Where obſerve,
(1.) Their character and privilege. They are not in darkneſs; they
are the children of the light, &c. This was the happy condition of the
Theſſalonians, and of all true chriſtans. They were not in a ſtate of fin
and ignorance, as the heathen world. They were “ſometime darkneſs,
but were made light in the Lord.” They were favoured with the
divine revelation of things that are unſeen and eternal, particularly con-
cerning the coming of Christ, and the conſequences thereof. , They were
the “children of the day, for the Day-ſtar had riſen upon them ;” yea,
the Sun of righteouſneſs had ſhone on them with healing under his wings.
They were no longer under the darkneſs of heathenism, or under the
shadows of the law, but under the goſpel, which brings life and immor-
tality to light.
(2.) Their great advantage on this account : that that day should not
overtake them as a thief, v. 4. It was at leaſt their own fault, if they
were ſurpriſed by that day. They had fair warning, and ſufficient helps
to provide againſt that day, and might hope to ſtand with comfort and
confidence before the Son of man. This would be a time of “refreſhing
to them from the preſence of the Lord,” who to “them that look for
him will appear without fin unto their ſalvation,” and will come to them
as a friend in the day, not as a thief in the night.
\
A. D. 51. I THESSALONIANS, V. Watchfulneſs inculcated.
6. Therefore let us not ſleep, as do others; but let us
watch and be ſober, 7. For they that ſleep ſleep in the
night; and they that are drunken are drunken in the
night. 8. But let us, who are of the day, be ſober, put-
ting on the breaſt-plate of faith and love; and for a hel-
met, the hope of ſalvation. 9. For God hath not ap-
pointed us to wrath, but to obtain ſalvation by our Lord
Jeſus Chriſt, 10. Who died for us, that whether we wake
or ſleep, we ſhould live together with him.
On what had been ſaid, the apoſtle grounds ſeaſonable exhortations to
ſeveral needful duties. -
I. To watchfulneſs and ſobriety, v. 6. Theſe duties are diſtinét, yet
they mutually befriend one another. For while we are compaſſed about
with ſo many temptations to intemperance and exceſs, we ſhall not keep
fober, unleſs we be upon our guard; and unleſs we keep ſober, we ſhall
not long watch. -
1. Then let us not ſleep, as do others, but let us watch ; we muſt not
be ſecure and careleſs, or indulge ſpiritual ſloth and idleneſs. We muſt
not be off our watch, but continually upon our guard againſt fin, and
temptation to it. The generality of men are too careleſs of their duty,
and regardleſs of their ſpiritual enemies. They ſay Peace and ſafety,
when they are in the greateſt danger'; doze away their precious mo-
ments, on which eternity depends, indulging idle dreams; and have no
more thoughts and cares about another world than men that are aſleep
have about this. Either they do not conſider the things of another
world at all, becauſe they are aſleep; or they do not confider them aright,
becauſe they dream. But let us watch, and act like men that are awake,
and that ſtand upon their guard.
2. Let us alſo be sober, or temperate and moderate. Let us keep our
natural defires and appetites after the things of this world, within due
bounds. Sobriety is uſually oppoſed to exceſs in meats and drinks, and
here particularly it is oppoſed to drunkenneſs : but it alſo extends to all
other temporal things. Thus our Saviour warned his diſciples, “to
take heed left their hearts ſhould be overcharged with ſurfeiting and
drunkenneſs, and cares of this life, and ſo that day come on them una-
wares,” Luke 21. 34. Our moderation then, as to all temporal things,
“ſhould be known to all men, becauſe the Lord is at hand.”
Beſide this, watchfulneſs and ſobriety are moſt ſuitable to the chriſ-
tian’s charaćter and privilege, as being children of the day ; becauſe
“ they that ſleep, ſleep in the night, and they that are drunken, are
drunken in the night,” v. 7. It is a moſt reproachful thing for men to
ſleep away the day-time, which is for work, and not for ſleep to be
drunken in the day, when ſo many eyes are upon them, to behold their
ſhame. It was not ſo ſtrange if thoſe who had not the benefit of divine
revelation ſuffered themſelves to be lulled aſleep by the Devil in carnal
fecurity, and if they laid the reins upon the neck of their appetites, and
indulged themſelves in all manner of riot and exceſs : for it was night-
time with them, they were not ſenſible of their danger, therefore they
Jlept ; they were not ſenſible of their duty, therefore they were drunk;
but it ill becomes chriſtians to do thus. What I ſhall chriſtians, who
have the light of the bleſſed goſpel ſhining in their faces, be careleſs
about their ſouls, and unmindful of another world 2 They who have
ſo many eyes upon them, ſhould condućt themſelves with peculiar pro-
r1ety. -
P ; To be well armed as well as watchful : to put on the whole armour
of God. And this is neceſſary in order to ſuch ſobriety as becomes us,
and will be a preparation for the day of the Lord; becauſe our ſpiritual
enemies are many, and mighty, and malicious; they draw many to their
intereſt, and keep them in it, by making them careleſs, ſecure, and pre-
ſumptuous, by making them drunk; drunk with pride, drunk with passion,
drunk and giddy with ſelf-conceit: drunk with the gratifications of ſenſe :
fo that we have need to arm ourſelves againſt their attempts, by putting
on the ſpiritual breast-plate, to keep the heart, and the ſpiritual helmet,
to ſecure the head; and this ſpiritual armour confiſts of the three great
graces of chriſtians, faith, love, and hope, v. 8. -
1. We muſt live by faith, and that will keep us watchful and ſober.
If we believe that the eye of God (who is a ſpirit) is always upon us,
that we have ſpiritual enemies to grapple with, that there is a world of
ſpirits to prepare for, we ſhall ſee reaſon to watch and be ſober. Faith
will be our beſt defence againſt the aſſaults of our enemies.
2. We muſt get a heart inflamed with love ; and this alſo will be our
àefence. True and fervent love to God, and the things of God, will
keep us watchful and ſober, and hinder our apoſtaſy in times of trouble
and temptation. •
3...We muſt make ſalvation our hope, and ſhould have a lively hope of
it. This good hope, through grace, of eternal life, will be as a helmet to
defend the head, and hinder our being intoxicated with the pleaſures of
fin, which are but for a ſeaſon. If we have hope of ſalvation, let us take
heed of doing any thing that ſhall ſhake our hopes, or render us unwor-
thy of, or unfit for, the great ſalvation we hope for. Having men-
tioned ſalvation and the hope of it, the apoſtle ſhews what grounds and
reaſons chriſtians have to hope for this ſalvation; as to which, obſerve,
he ſays nothing of their meriting it. No, the doćtrine of our merits is
altogether unſcriptural and antiſcriptural ; there is no foundation of any
good hope upon that account. But our hopes are to be grounded, (1.)
Upon God’s appointment; becauſe “God hath not appointed us to
wrath, but to obtain ſalvation,” v. 9. If we would trace our ſalvation
to the firſt cauſe, that is, God’s appointment. Thoſe who live and die
in darkneſs and ignorance, who ſleep and are drunken as in the night, it
is but too plain that they are appointed to wrath; but as for i. who
are of the day, if they watch and be ſober, it is evident that they are
appointed to obtain ſalvation. And the ſureneſs and firmneſs of the divine
appointment are the great ſupport and encouragement of our hope.
Were we to obtain ſalvation by our own merit or power, we could have
but little or no hope of it: but ſeeing we are to obtain it by virtue of
God’s appointment, which we are ſure cannot be ſhaken, (“for his pur-
poſe, according to ele&tion, ſhall ſtand,”) on that we build unſhaken
hope, eſpecially when we confider, (2.) Chriſt’s merit and grace, and
that ſalvation is by our Lord Jesus Christ, who diedfor us. Our ſalva-
tion therefore is owing to, and our hopes of it grounded on, Chriſt's
atonement as well as God’s appointment ; and as we ſhould think on
God’s gracious defign and purpoſe, ſo alſo on Chriſt’s death and ſuffer-
ings, for this end, that whether we wake orJZeep, whether we live or die,
for death is but a ſleep to believers, (as the apoſtle had before intimated,)
we should live together with Christ, live in union and in glory with him for
ever. . And as it is the ſalvation that chriſtians hope for, to be for ever
with the Lord, ſo one foundation of their hope is, their union with him.
And if they are united with Chriſt, and live in him, and live to him, here,
the ſleep of death will be no prejudice to the ſpiritual life, much leſs to
the life of glory, hereafter. On the contrary, Chriſt hath died for us,
that, living and dying, we might be his ; that we might live to him while
we are here, and live with him when we go hence.
11. Wherefore comfort yourſelves together, and edify
one another, even as alſo ye do. 12. And we beſeech you,
|brethren, to know them who labour among you, and are
over you in the Lord, and admoniſh you; 13. And to
eſteem them very highly in love for their work's ſake.
And be at peace among yourſelves. 14. Now we exhort
|. brethren, warn them that are unruly, comfort the
feeble-minded, ſupport the weak, be patient toward all
men. 15. See that none render evil for evil unto any
man ; but ever follow that which is good, both among
yourſelves, and to all men. *
|
In theſe words the apoſtle exhorts the Theſſalonians to ſeveral duties.
I. Toward thoſe who were nearly related one to another. Such
ſhould comfort themſelves, or exhort one another, and edify one another,
v. 11.
1. They muſt comfort or exhort themſelves and one another; for the
original word may be rendered both theſe ways. And we may obſerve,
As thoſe are moſt able, and likely to comfort others, who can comfort
themſelves; ſo the way to have comfort ourſelves, or to adminiſter com-
fort to others, is, by compliance with the exhortation of the word.
Note, We ſhould not only be careful about our own comfort and wel-
fare, but to promote the comfort and welfare of others alſo. He was a
Cain, that ſaid, Am I my brother’s keeper ? We “muſt bear one another's
burthens, and ſo fulfil the law of Chriſt.”
2. They muſt edify one another, by “following after thoſe things
whereby one may edify another,” Rom, 14, 19. As chriſtians are lively
stones built up together a spiritual house, they ſhould endeavour to pro-
mote the good of the whole church by promoting the work of grace in
one another. And it is the duty of every one of us, to ſtudy that which
* A. D. 51.
is for the edification of thoſe with whom we converſe; to pleaſe all men
jor their real profit. We ſhould communicate our knowledge and expe-
riences one to another. We ſhould join in prayer and praiſe one with an-
other.
the duty of thoſe eſpecially who live in the ſame vicinity and family, thus
to comfort and edify one another; and this is the beſt-neighbourhood,
the beſt means to anſwer the end of ſociety. Such as are nearly related.
together, and have affection for one another, as they have the greateſt
opportunity, ſo they are under the greateſt obligation, to do this kindneſs
one to another. This the Theſſalonians did, (which alſo ye do,) and this
is what they are exhorted to continue and increaſe in doing. Note,
Thoſe who do that which is good, have need of further exhortations to
excite them to do good, to do more good, as well as continue in doing
what they do.
* II. He ſhews them their duty toward their miniſters, v. 12, 13.
Though the apoſtle himſelf was driven from them, yet they had others
who laboured among them, and to whom they owed theſe duties. The
apoſtle here exhorts them to obſerve, -
1. How the miniſters of the goſpel are deſcribed by the work of their
office; and they ſl:ould rather mind the work and duty they are called
to, than affect venerable and honourable names that they may be called
by. Their work is very weighty, and very honourable and uſeful. (1.)
Miniſters muſt labour among their people, labour with diligence, and
unto wearineſs; ſo the word in the original imports;) They must labour
in the word and doctrine, 1 Tim. 5.17. They are called labourers, and
ſhould not be loiterers. They muſt labour with their people, to inſtruct,
comfort, and edify them.”And, (2) Miniſters are to rule their people
alſo, ſo the word is rendered; 1 Tim. 5.17. They muſt rule, not with
rigour, but with love. They muſt not exerciſe dominion as temporal
lords ; but rule as ſpiritual guides by ſetting a good example to the
flock. They are over the people in the Lord, to diſtinguiſh them from
civil magiſtrates, and to denote alſo that they are but miniſters under
Chriſt, appointed by him, and muſt rule the people by Chriſt’s laws, and
not by laws of their own. This may alſo intimate the end of their office
and all their labour; namely, the ſervice and honour of the Ilord. (3.)
They muſt alſo admonish the people, and that not only publicly, but pri-
vâtely, as there may be occaſion. They muſt instruct them to do well,
and ſhould reprove them when they do ill. It is their duty not only to
give good counſel, but alſo to give admonition: to give warning to the
flèck of the dangers they are liable to, and reprove for negligence or
what elſe may be amiſs. . . . . . . . . . . . . . -
2, What the duty of the people is toward their miniſters. There is
a mutual duty between miniſters and people. If miniſters ſhould labour
(among the people; then, (1.) The people muſt know them. As the
'ſhepherd ſhould know his flock, ſo the ſheep muſt know their ſhepherd.
They muſt know his person, hear his voice, acknowledge him for their
pastor, and pay due regard to his teaching, ruling, and admonitions. (2.)
They muſt esteem their miniſters highly in love ; they ſhould greatly
value the office of the miniſtry, honour and love the persons of their
miniſters, and ſhew their eſteem and affection in all proper ways, and this
for their work's ſake, becauſe their buſineſs is to promote the honour of
Chriſt, and the welfare of men’s ſouls. Note, Faithful miniſters ought
to be ſo far from being lightly eſteemed becauſe of their work, that
they ſhould be highly eſteemed on account thereof. The work of the
miniſtry is ſo far from being a diſgrace to them whd upon other accounts
-deſerve eſteem, that it puts an honour upon them who are faithful and
ºdiligent, which otherwiſe they could lay no claim to ; and will procure
them that eſteem and love among good people, which otherwiſe they
could not expect. º t - .
III. He gives divers other exhortations touching the duty chriſtians
owe to one another.
1. To be at peace among themselves, v. 13. Some underſtand this
exhortation, (according to the reading in ſome copies,) as referring to
the people’s duty to their miniſters, to live peaceably with them, and not
"raiſe and promote diffenſions at any time between miniſter and people,
which will certainly prove a hinderance to the ſucceſs of a miniſter’s
work, and the edification of the people. This is certain, that miniſters
and people ſhould avoid every thing that tends to alienate their affections
one from another. And the people ſhould be at peace among them-
ſelves, doing all they can to hinder any differences from raiſing or con-
tinuing among them, and uſing all proper means to preſerve peace and
harmony.
2. To warn the unruly, v. 14. There will be in all ſocieties ſome who
walk diſorderly, who go out of their rank and ſtations and it is not only
1 THESSALONIANs, V.
We ſhould ſet a good example one before another, And it is,
Various Exhortations.
the duty of miniſters, but of private chriſtians alſo, to warn and admoniſh
them, ; , Such ſhould be reproved for their sin, warned of their danger, and
told plainly of the injury, they do their own souls, and the hurt they may
do-to others. ...Such ſhould be put in mind of what they ſhould do, and
be reproved for doing qtherwiſe., s , , , , . . . . . . .
3. To comfork, the feeble-minded, v. 14. By theſe are intended the
timorous and faint-hearted, or ſuch as are dejećted and of a ſorrowful
ſpirit. Some are cowardly, afraid of difficulties, and diſheartened at the
thoughts of hazards and loſſes, and afflićtions; now ſuch ſhould be encou-
raged ; we ſhould not deſpiſe them, but comfort them ; and who knows
what good a kind and comfortable word may do them? . . . . .
4. To support the weak, v. 14. Some are not well able to perform.
their work, nor bear up under their burthens; we ſhould therefore ſup-
port them, help their infirmities, and lift at one end of the burthen, and
ſo help to bear it. It is the grace of God, indeed, that muſt ſtrengthen
and ſupport ſuch ; but we ſhould tell them of that grace, and endeavour
to miniſter of that grace to them. .
5. To be patient towards all men, v. 14. We muſt bear and forbear.
We muſt be long-suffering, and suppress our anger, if it begins to riſe.
upon the apprehenſion of affronts or injuries; at leaſt, we muſt not fail
to moderate our anger, and this duty muſt be exerciſed towards all men,
good and bad, high and low. We muſt not be high in our expectations
and demands, or harsh in our resentments, or hard in our impositions, but
endeavour to make the beſt we can of every thing, and think the beſt we
can of every body. . .
6. Not to render evil for evil to &ny man, v. 15. This we muſt look to,
and be very careful about, that is, we muſt by all means forbear to avenge.
ourſelves. If others do us an injury, that will not juſtify us in returning
it, in doing the ſame, or the like, or any other injury to them. It be-
comes us to forgive, as thoſe that are, and that hope to be, forgiven of
God.
7. Ever to follow that which is good, v. 15. In general, we muſt
ſtudy to do what is our duty, and pleaſing to God, in all circumſtances,
whether men do us good turns or ill turns; whatever men do to us, we
muſt do good to others. We muſt always endeavour to be beneficent
and inſtrumental to promote the welfare of others, both among ourselves,
(in the firſt place to them that are of the household of faith,) and then,
as we have opportunity, unto all men, Gal. 6. 10. -
16. Rejoice evermore. 17. Pray without ceaſing, 18.
In every thing give thanks: for this is the will of God in
Chriſt Jeſus concerning you. 19. Quench not the Spirit.
2O. Deſpiſe not propheſyings. 21. Prove all things; hold
faſt that which is good. 21. Abſtain from all appearance
of evil.
Here we have divers ſhort exhortations, that will not burthen our
memories, but will be of great uſe to direct the motions of our hearts and
lives; for the duties are of great importance ; and we may obſerve,
how they are connected together, and have a dependence upon one
another. *
1. Rejoice evermore, v. 16. This muſt be undeſtood of spiritual joy:
for we must rejoice in our creature-comforts, as if we rejoiced not, and
must not expect “to live many years, and rejoice in them alk;” but if we
do rejoice in God, we may do that evermore. In him our joy will be full 3.
and it is our fault if we have not a continual feast. If we are ſorrowful
upon any worldly account, yet still we may always rejoice, 2 Cor. 6, 10,
Note, A religious life is a pleaſant life, it is a life of constant joy.
2. Pray without ceaſing, v. 17. Note, The way to rejoice evermore,
is, to pray without ceaſing. We ſhould rejoice more, if we prayed more..
We would keep up stated times for prayer, and continue instant in prayer.
We ſhould pray always, and not faint ; pray without wearineſs, and con-
tinue in prayer, till we come to that world where prayer ſhall be ſwal-
lowed up in praiſe. The meaning is not, that men ſhould do nothing,
but pray, but that nothing elſe we do ſhould hinder prayer in its proper.
ſeaſon. Prayer will help forward, and not hinder, all other lawful buſi-
meſs, and every good work. -
3. In every.thing give thanks, v. 18. . If we pray without ceaſing, we
ſhall not want matter for thankſgiving, in everything. As we must in
every thing make our requests known to God by ſupplications, fo we
muſt not omit thankſgiving, Phil. 4. 6; We ſhould be thankful in
every condition, even in adverſity as well as proſperity. It is never ſo.
'bad with us, but it might he worſe. H wehave ever fo much occaſion to
A. D. 51.
1 THESSALONIANs, v. The conduñon.
Theſe words conclude this epiſtle. In which obſerve,
1. Paul's prayer for them, v. 23. He had told them, in the begin-
ning of this epiſtle, that he always made mention of them in his prayers;
make our humble complaints to God, we never can have any reaſon to 'ſ
complain of God, and have always much reaſon to praiſe and give thanks : |
the apoſtle ſays, This is the “will of God in Chriſt Jeſus concerning us,
that we give thinks,” ſeeing God is reconciled to us in Chriſt Jeſus ; in and now that he is writing to them, he lifts up his heart to God in
him, through him, and for his sake, he allows us to rejoice evermore, and
appoints us in every thing to give thanks. It is pleaſing to God.
4. Quench not the Spirit; (v. 19.), for it is this Spirit of grace and
fupplication, that helpeth our infirmities, that aſſiſteth us in our prayer
and thankſgivings.
and with fire. He worketh as fire, by enlightening, enlivening, and
purifying the ſouls of men. We muſt be careful not to quench this
holy fire. As fire is put out by withdrawing fuel, ſo we quench the
Spirit, if we do not ſtir up our ſpirits, and all that is within us, to com-
ply with the motions of the good Spirit; and as fire is quenched by
ouring water, or putting a great quantity of dirt upon it, ſo we muſt
; careful not to quench the Holy Spirit, by indulging carnal luſts and
affections, or minding only earthly things.
5. Despise not prophesyings ; (v. 20.) for if we negle&t the means of
grace, we forfeit the Spirit of grace. By propheſyings here we are to
underſtand the preaching of the word, the interpretation and applying of
the ſcriptures ; and this we muſt not despise, but ſhould prize and value,
becauſe it is the ordinance of God, appointed of him for our furtherance
and increaſe in knowledge and grace, and holineſs and comfort. We
muſt not deſpiſe preaching, though it be plain, and not with enticing
words of men’s wiſdom, and though we are told no more than what we
knew before. It is uſeful, and many times needful, to have our minds
ſtirred up, our affections and reſolutions excited, to thoſe things that we
knew before to be our intereſt and our duty.
6. Prove all things, but hold fast that which is good, v. 21. This is a
needful caution, to prove all things; for though we muſt put a value on
preaching, we muſt not take things upon trust from the preacher, but
try them by the law and the º We muſt ſearch the ſcriptures,
whether what they ſay be true ºr not. We muſt not believe every ſpirit,
but muſt try the spirits. But we muſt not be always trying, always
unsettled ; no, at length we muſt be ſettled, and hold fast that which is
good. When we are ſatisfied, that any thing is right, and true, and
good, we muſt hold it faſt and not let it go, whatever opposition or what-
ever persecution we meet with for the ſake thereof. Note, The doc-
trines of human infallibility, implicit faith, and blind obedience, are not
the doćtrines of the Bible. Every chriſtian has and ought to have, the
judgment of diſcretion, and ſhould have “ his ſenſes exerciſed in the diſ-
cerning between good and evil,” truth and falſehoed, Heb. 5, 13, 14.
And proving all things muſt be in order to the holding fast that which is
good. We muſt not always be ſeekers, or fluêtuating in our minds, like
children tossed to and fro with every wind of doctrine.
7. Abstain from all appearance of evil, v. 22. This is a good means
to prevent our being deceived with falſe doćtrines, or unſettled in our
faith; for our Saviour has told us, (John 7. 17.) “If a man will do
his will, he ſhall know of the doćtrine, whether it be of God.” Cor-
rupt affections indulged in the heart, and evil practices allowed of in the
life, will greatly tend to promote fatal errors in the mind; whereas
purity of heart, and integrity of life, will diſpoſe men to receive the truth
in the love of it. We ſhould therefore abſtain from evil, and all appear-
ances of evil, from fin, and that which looks like fin, leads to it, and borders
upon it. He who is not ſhy of the appearances of fin, who ſhuns not the
occasions of fin, and who avoids not the temptations and approaches to
fin, will not long abſtain from the actual commission of fin.
23. And the very God of peace ſanótify you wholly:
and I pray God your whole ſpirit and ſoul and body be
preſerved blameleſs unto the coming of our Lord Jeſus
Chriſt. 24. Faithful is he that calleth you, who alſo will
do it. 25. Brethren, pray for us. 26. Greet all the bre-
thren with an holy kiſs. - 27. I charge you by the Lord
that this epiſtle be read unto all the holy brethren. 28.
The grace of our Lord Jeſus Chriſt be with you. Amen.
Vol. v. No. 103. -
&
Chriſtians are ſaid to be baptized with the Holy Ghost,
prayer for them. Take notice,
(1.) To whom the apoſtle prays, namely, The very God ofpeace. He
is the God of grace, and the God of peace and love. He is the Author
ºf peace, and Lover of concord; and by their peaceableneſs and unity,
from God as the Author, thoſe things would beſt be obtained, which he
prays for. -
(2) The things he prays for on behalf of the Theſſalonians are, their
ſanctification, that God would sanctify them wholly; and their preſerva-
tion, that they might be preserved blameleſs. He prays that they might
be wholly ſanétified, that the whole man might be ſinctified; and then
that the whole man, ſpirit, ſoul, and body, might be preserved : or, he
prays, that they might be wholly ſanétified, more perfectly, for the beſt-
are ſančtified but in part, while in this world; and therefore, we ſhould
pray for and preſs toward complete ſanétification. Where the good
work of grace, is begun, it ſhall be carried on, be protećted and pre-
ſerved; and all thoſe who are ſanétified in Chriſt Jeſus, ſhall be preſerved
to the coming of our Lord Jeſus Chriſt. And becauſe, if God did not
carry on his good work in the ſoul, that would miſcarry; we ſhould pray
to God, to perfect his work, and preserve us blameleſs, free from fin and
impunity, till at length we are “preſented faultleſs before the throne
of his glory with exceeding joy.”
2. His comfortable aſſurance that God would hear his prayer;
“Faithful is he who calleth you, who will alſo do it,” v. 24. The
kindneſs and love of God had appeared to them in calling them to the
knowledge of his truth, and the faithfulneſs of God was their ſecurity,
that they ſhould perſevere to the end; and therefore the apoſtle aſſures
them, God would do what he defired; he would effe&t what he had pro-
miſed ; he would accompliſh all the good pleaſure of his goodneſs to-
ward them. Note, Our fidelity to God depends upon his faithfulneſs to us.
3. His requeſt of their prayers; Brethren, pray for us, v. 25. We
ſhould pray for one another ; and brethren ſhould thus expreſs brotherly
love. This great apoſtle did not think it beneath him to call the Theſſa-
lonians brethren, or to requeſt their prayers. Miniſters ſtand in need of
their people’s prayers ; and the more people pray for their miniſters, the
more good miniſters may have from God, and the people may receive by
their miniſtry.
4. His ſalutation; Greet all the brethren with an holy kiss, v. 26.
Thus the apostle ſends a friendly ſalutation from himſelf, and Silvanus,
and Timotheus ; and would have them ſalute each other in their names :
and thus he would have them fignify their mutual love and affection to
one another by the kiss of charity, (1 Pet. 5. 14.) which is here called
a holy kiss, to intimate how cautious they ſhould be of all impurity in the
uſe of this ceremony, then commonly pračtiſed; as it ſhould not be a
treacherous kiſs like that of Judas, ſo not a lascivious kiſs like that of
the harlot, Prov. 7. 13.
5. His ſolemn charge for the reading of this epiſtle, v. 27. This is
not only an exhortation, but an adjuration by the Lord. And this epiſ-
tle was to be read to all the holy brethren. It is not only allowed to the
common people, to read the ſcriptures, and what none ſhould prohibit,
but it is their indiſpenſable duty, and what they ſhould be persuaded to
do. In order to this, theſe holy oracles ſhould not be kept concealed in
| an unknown tongue, but tranſlated into the vulgar languages; that, all
men being concerned to know the ſcriptures, they all may be able to
read them, and be acquainted with them. The public reading of the
law was ene part of the worſhip of the ſabbath among the Jews in their
ſynagogues, and the ſcriptures ſhould be read in the public aſſemblies of
christians alſo. - *
6. The apostolical benedićtion that is uſual in other epistles; “The
grace of our Lord Jeſus Christ be with you. Amen.” v. 28. We
need no more to make us happy, than to know that grace which our
Lord Jeſus Chriſt has manifested, be interested in that grace which he
has purchaſed, and partake of that grace which dwells in him as the Head
of the church. This is an ever-flowing and over-flowing fountain of
grace to ſupply all our wants. 6 E -
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THESSALONIANS.

*—
THIS Second Epiſtle yas writted ſoon after the former, and ſeems to be deſigned to prevent their running into a miſtake which might ariſe from
, ſome paſſages iſ the former Epiſtle, çºiceſhing the Second coming of Chriſt; as if it were near at hand. The apoſtle in this Epiſtle is careful
*. * }
t
to prevent any with uſe which ſºmé aſſºng them might make of thoſe expreſſions of his, that were agreeable to the diale&t of the prophets of
the Old Teſtānefit # and iiforff's ther; that there were many intermediate counſels yet to be fulfilled before that day of the Lord ſhall come,
though, becauſe it is fire, he had ſpoken of it as near. There are other things that he writes about for their conſolation under ſufferings, and
W
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exhortation and direction in duty. ‘.
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\ , . . . . . . "CHAP. i. " ". . .
After the introduction, (v. 1, 2.) the apostle begins this epistle with an ac-
count of his high eſteem for theſe Theſālāniāns, v. 3, 4. He then com-
jorts them under their afflictions and perſèdutions, v. 5.10. And tells
them what his prayers were to God for them, v. 11, 12.
J
1.TXAUL, and Silvanus, and Timotheus, unto the church
...A. of the Theſſalonians in "God our Father and the
Lord Jeſus. Chriſt: 2. Grace unto you, and peace, from
God our Father and the Lord Jeſus Chriſt: 3. We are
bound to thank God always for you, brethren, as it is
meet; becauſe that your faith groweth exceedingly, and
the charity of every one of you all toward each other
aboundeth; 4. So that we ourſelves glory in you in the
churches of God for your patience and faith in all your
perſecutions and tribulations that ye endure;
Here we have,
I...The introdućtion, (v. 1, 2.) in the ſame words as in the former
epiſtle. From whence we may obſerve, That as the apoſtle did not
count it grievous to him to write the ſame things (Phil. 3. 1.) in his
epiſtles, that he had delivered in preaching ; ſo he willingly wrote the
ſame things to one church that he did to another. The occurrence of
the ſame words in the ſecond epiſtle as in the former, ſhews us, that
miniſters ought not ſo much to regard the variety of expreſſion' and ele-
gance of ſtyle, as the truth and uſefulneſs of the doćtrines they preach.
And great care ſhould be taken, leſt, from an affectation of novelty in
method, and phraſes, we advance new notions or doćtrines, contrary to
the principles of natural or revealed religion, upon which this church of
the Theſſalonians was builded, as all true churches are ; namely, in God
our Father and the Lord Jesus Christ. *
II. The high eſteem this apoſtle had for them. He not only had a
great affection for them, (as he had expreſſed in his former epiſtle, and
now again in his pious wiſh of grace and peace for them,) but he alſo
expreſſes his great esteem for them. Concerning which obſerve,
1. How his eſteem of them is expreſſed." . .
(1.) He glorified God on their behalf; *We are bound, to thank
God always for you, brethren, as it is meet,” v. 3. He chooſes rather
t º * h
to ſpeak of what was praiſe-worthy in them, in a way of thankſgiving to
God, than by commendation of them ; and as what he mentions was
matter of his rejoicing, he accounted it matter of thankſgiving, and it
was meet or fit it ſhould be ſo ; for we are bound, and it is our duty, to
be thankful to God for all the good that is found in us or others: and
it not only is an act of kindneſs to our fellow-chriſtians, but our duty, to
thank Godſon their behalf.
(2.) He alſo “glories in them before the churches of God,” v. 4.
The apoſtle never flattered his friend, but he took pleaſure in commend-
ing them, and ſpeaking well of them, to the glory of God, and for the
excitement and encouragement of others. Paul did not glory in his own
gifts, or his labour among them, but he gloried in the grace of God
which was beſtowed upon them, and ſo his glorying was good; becauſe
all the commendation he gave to them, and the pleaſure he took himſelf,
centred in the praiſe and glory of God. t
2. For what he eſteemed, them and thanked God; namely, the in-
creaſe of their faith, and love, and patience. In his former epiſtle, (ch.
1. 3.) he gave thanks for their faith, love, and patience; here he gives
thanks for the increaſe of all thoſe graces, that they were not only true
chriſtians, but growing chriſtians. Note, Where there is the truth of
grace, there will be increaſe of it. The path of the juſt is as the ſhining
light, which ſhines more and more unto the perfect day. And where
there is the increaſe of grace, God muſt have all the glory of it. We
are as much indebted to him for the improvement of grace, and the pro-
greſs of that good work, as we are for the firſt work of grace, and the
very beginning of it. We may be tempted to think, that though when
we were bad we could not make ourſelves good, yet when we are good
we can eaſily make ourſelves better; but we have as much dependence
on the grace of God for increaſing the grace we have, as for planting
grace when we had it not. The matter of the apoſtle's thankſgiving
and glorying on the behalf of the Theſſalonians, was,
(1.) That their faith grew exceedingly, v. 3. . They were more con-
firmed in the truth of goſpel-revelations, confided in goſpel-promiſes, and
had lively expectations of another world. The growth of their faith ap-
peared by the works of faith; and where faith grows, all others graces
grow proportionably. { { {
(2.) Their charity abounded, (v. 3.) their love to God and man.
Note, Where faith grows, love will abound, for faith works by love ;
and not only the charity of ſome few of them, but of every one to each
other, did abound. There were no ſuch diviſions among them as in ſome
other churches. " ' i
' ' (3.) Their patience as well as faith increaſed in all their perſecutions
A.D. 52. II THESSALøNIANS, I. The Proſpect of perſecuted Saints.
greateſt apoſtle ; nay, what is far more, if we ſuffer for Chriſt, we ſhall
and tribulations. And then patience has its perfeót work, when it ex-
tends itſelf to all trials. There were many perſecutions which the Theſ."
ſalonians endured for the ſake of righteouſneſs, as well as other troubles
which they met with in this calamitguglife : yet they endured all theſe,
by faith ſeeing him that is inviſible, and looking to the recompenſe of re-
ward ; and endured them with patience, not with an inſenſibility under
them, but with patient bearing them, and that from chriſtian principles,
which kept them quiet and ſubmiſfive, and afforded them inward ſtrength
and ſupport. * . . " .
5. Which is a manifeſt foken of the righteous judgment
of God, that ye may be counted worthy of the kingdom
of God, for which ye alſo ſuffer: 6. Seeing it is a righ-
teous thing with God to recompenſe tribulation to them
that trouble you ; 7. And to you who are troubled, reſt
with us, when the Lord Jeſus ſhall be revealed from hea-
ven with his mighty angels, 8. In flaming fire taking
vengeance on them that know not God, and that obey not
the goſpel of our Lord Jeſus Chriſt: 9. Who ſhall be
puniſhed with everlaſting deſtrućtion from the preſence
of the Lord, and from the glory of his power; 10. When
he ſhall come to be glorified in his ſaints, and to be ad-
mired in all them that believe, (becauſe our teſtimony
among you was believed) in that day.
Having mentioned their perſecutions and tribulations, which they en-
dured principally for the cauſe of Chriſt, the apoſtle proceeds to offer
ſeveral things for their comfort under them : As,
I. He tells them of the preſent happineſs and advantage of their ſuf.
ferings, v. 5. Their faith, being thus tried, and patience exerciſed,
were improved by their ſufferings, inſomuch that that they counted worthy
of the kingdom of God. Their ſufferings were a manifest token of this,
that they were worthy or meet to be accounted chriſtians indeed, ſeeing
they could ſuffer for chriſtianity. And the truth is, Religion, if it is
worth any thing, is worth every thing ; and thoſe either have no religion
at all, or none that is worth having, or know not how to value it, that
cannot find in their hearts to ſuffer for it. Beſides, from their patient
ſuffering, it appeared that, according to the righteous judgment of God,
they ſhould be counted worthy of the heavenly glory : not by worthi-
neſs of condignity, but of congruity only ; not that they could merit hea-
ven, but they were made meet for heaven. We cannot by all our ſiſ.
..ferings, any more than by our ſervices, merit heaven as a debt; but by
our patience under our ſufferings, we are qualified for the joy that is pro-
miſed to patient ſufferers in the cauſe of God. * , ,
II. He tells them next of the future recompenſe that ſhall be given to
perſecutors, and perſecuted. . . .
1. There will be a puniſhment inflićted on perſecutors; God will “re-
compenſe tribulation to them that trouble you,” v. 6. And there is
nothing that more infallibly marks a man for eternal ruin, than a ſpirit of
perſecution, and enmity to the name and people of God : as the faith,
patience, and conſtancy of the ſaints are to them an earneſt of everlaſting
reſt and joy, ſo the pride, malice, and wickedneſs of their perſecutors are
to them an earneſt of everlaſting miſery : for every man carries about
with him, and carries out of the world with him, either his heaven or his
hell. God will render a recompenſe, and will trouble them that trouble
his people. This he has done ſometimes in this world, witneſs the dread-
ful end of many perſecutors; but eſpecially this he will do in the other
world, where the portion of the wicked muſt be weeping and wailing and
gnashing of teeth. - t
2. There is a reward for them that are persecuted ; God will recom-
pense their trouble with rest, v. 7. There is a rest that remains for the
people of God; a reſt from ſºn and ſorrow. Though many may be the
troubles of the righteous now, yet God will deliver them out of them
all. The future reſt will abundantly recompenſe all their preſent trou-
bles. The ſufferings of this preſent time are not worthy to be com-
pared with the glory that ſhall be revealed. There is enough in heaven,
to countervail all that we may loſe or ſuffer for the name of Chriſt in
this world. The apoſtle ſays, To you who are troubled, reſt with us.
In heaven, miniſters and people ſhall rest together, and rejoice together,
who ſuffer together here ; and the meaneſt chriſtian ſhall reſt with the
| alſo º with him, 2 Tim. 2. 12. Concerning this future recompenſe
| we are -
urther to obſerve, -
(1.) The certainty of it, proved by the righteouſneſs and juſtice of
God; It is a righteous thing with God, (v. 6.) to render to every man.
according to his works. The thoughts of this ſhould be terrible to
wicked men and perſecutors, and the great ſupport of the righteous, and
ſuch as are perſecuted: for, ſeeing there is a righteous God, there will
be a righteous recompenſe, and God’s ſuffering people ſhall loſe nothing
by their ſufferings, and their enemies will gain nothing by their advan-
tages againſt them. W.
(2.) The time when this righteous recompenſe ſhall be made; “When
the Lord Jeſus ſhall be revealed from heaven,” v. 7. That will be the
day of the “revelation of the righteous judgment of God;” for then
will God judge the world in righteouſneſs by that man whom he hath
appointed, even Jeſus Chriſt the righteous Judge. The righteouſneſs
of God does not ſo viſibly appear to all men in the procedure of his pro-
vidence, as it will in the proceſs of the great judgment-day. The ſcrip-
ture has made known to us the judgment to come, and we are bound to
receive the revelation here given concerning Chriſt. As,
[1..] That the Lord Jeſus will in that day appear from heaven. Now
the heavens retain him, they conceal him ; but then he will be revealed
| and made manifeſt. He will come in all the pomp and power of the
upper world, from whence we look for the Saviour. *
[2.] He will be revealed with his mighty angels, (v. 7.) or the
angels of his power; theſe will attend upon him, to grace the ſolem-
nity of that great day of his appearance; they will be the miniſters of
his juſtice and mercy in that day; they will ſummon the criminals to his
tribunal, and gather in the eleē, and be employed in executing his ſen-
tence. , , , c. * * > .
[3.] He will come in flaming fire, v. 8. A fire goeth before him,
that ſhall conſume his enemies. The earth, and all the works that are
therein, ſhall be burnt up, and the elements ſhall melt with fervent heat.
This will be a trying fire, to try every man’s works; a refining fire, to
purify the ſaints, who ſhall ſhare in the purity, and partake of the felicity,
of the new heaven and the new earth ; a consuming fire to the wicked.
His light will be piercing, and his power conſuming, to all thoſe who in
that day ſhall be found as chaff. . - 2. . . .
[4.] The effects of this appearance will be terrible to ſome, and joyful
to others. - * * . . . . ."
First, They will be terrible to ſome ; for he will then take vengeance
on the wicked. - - . * - " . . . . . . . . . ;
1. On thoſe that finned againſt the principles of natural #igion,
and rebelled againſt the light of nature; that know not God, (5, 8.)
though the inviſible things of him are manifeſted in the things that are
ſeen. - . . . . . "
2. On thoſe that rebel againſt the “light of revelation, that obey not
the goſpel of our Lord Jeſus Chriſt.” And this is the condemnation,
that light is come into the world, and men love darkneſs rather than
light. This is the great crime of multitudes—the goſpel is revealed to
them, and they will not believe it; or if they pretend to believe it, they
will not obey it. Note, The believing the truths of the goſpel is in order
to our obeying the precepts of the goſpel : there muſt be the obedience
of faith. To ſuch perſons as are here mentioned, the revelation of our
Lord Jeſus Chriſt will be terrible, becauſe of their doom, which is men-
tioned, v. 9... Where obſerve, { - i & .
(1.) They will then be punished. Though finners may be long re-
prieved, yet they will be puniſhed at laſt. Their miſery will be a Prºper
puniſhment for their crimes, and only what they have déſerved. They
did fin’s work, and muſt receive fin’s wages.
(2.) Their puniſhment will be no leſs than destruction, not of their
being, but of their bliss ; not that of the body alone, but both as to body
and ſoul. 1 * " ; ,
(3.) This deſtrućtion will be everlasting. They ſhall be always dying,
and yet never die. Their miſery will run parallel with the line of eter-
nity. The chains of darkneſs are everlaſting chains, and the fire ever-
laſting fire. It muſt needs be ſo, fince the puniſhment is iñfliétéd by an
eternal God, faſtening upon an immortal ſoul, ſet out of the reach of
divine mercy and grace. . . . . . . . . . . . . . .
(4.) This deſtruction ſhall çãme frºm the presence of the Lord, that
is, immediately from God himſelf. *Y Here God puniſhes finners by crea-
tures, by inſtruments; but then, he will, take the work into his own
hands. It will be deſtrućtič. fºom'the Almighty, more terrible than
the conſuming fire which coºd Nāāab and Åbihu, which came from
before the Lord. . . .
*** * * *ś is sºlº . . . . . . . .
A. D. 52.
(5.) It ſhall come from the glory of his power, or from his glorious
power. Not $. the justice of God, but his almighty power, will be
glorified in theſdeſtruction of finners; and who knows the power of his
anger ? He is able to caſt into bell. g -
Secondly, it will be a joyful day to ſome, even to the ſaints, unto
them that believe and obey the goſpel. And then the apoſtle's testimony
concerning this day, will be confirmed and believed ; (v. 10.) in that
bright and bleſſed day,
1. Chriſt Jeſus will be glorified and admired by his ſaints.
ſhall behold his glory, and admire it with pleaſure; they will glorify his
grace, and admite the wonders of his power and goodneſs toward them,
and fing ballelujahs to him in that day of his triumph, for their complete
vićtory and happineſs.
2. Chriſt will be glorified and admired in them. His grace and
power will then be manifeſted and magnified, when it ſhall appear what
he has purchaſed for, and wrought in, and beſtowed upon, all thoſe who
believe in him. As his wrath and power will be made known in and by
the deſtrućtion of his enemies; ſo his grace and power will be magnified
in the ſalvation of his ſaints. Note, Chriſt’s dealings with thoſe who
believe, will be what the world one day ſhall wonder at. Now, they
are a wonder to many; but how will they be wondered at in this great
and glorious day ; or rather, how will Chriſt, whoſe name is Wonderful,
be admired, when the myſtery of God ſhall be finiſhed : Chriſt will not
be ſo much admired in the glorious eſteem of angels that he will bring
from heaven with him; as in the many ſaints, the many ſons, that he
will bring to glory.
11. Wherefore alſo we pray always for you, that our
God would count you worthy of this calling, and fulfil all
the good pleaſure of his goodneſs, and the work of faith
with power : 12. That the name of our Lord Jeſus Chriſt
may be glorified in you, and ye in him, according to the
grace of our God, and the Lord Jeſus Chriſt.
In theſe verſes the apostle again tells the Theſſalonians of his earneſt
and conſtant prayer for them. He could not be preſent with them, yet
he had a conſtant remembrance of them ; they were much upon his
thoughts, he wiſhed them well, and could not expreſs his good will and
good wiſhes to them, better than in earneſt constant prayer to God for
them ; l'herefore also we pray, &c. Note, The believing thoughts and
expectation of the ſeeond coming of Chriſt ſhould put us upon prayer to
God for ourſelves and others. We ſhould watch and pray, ſo our Savi-
our dire&ts his diſciples, (Luke 21. 36.) “Watch ye therefore, and
pray always, that ye may be counted worthy to stand before the Son of
man.” -
Obſerve,
1. What the apostle prayed for, v. 11. It is a great concern, to be
well instructed what to pray for ; and without divine instraction we know
not what to pray for, as without divine assistance we ſhall not pray in
ſuch a manner as we ought. Our prayers ſhould be ſuitable to our ex-
pećtations. Thus the apoſtle prays for them,
(1.) That God would begin his good work of grace in them ; ſo we
may underſtand this expreſſion ; “That our God would count you” (or
as it might be read, make you) “worthy of this calling.” . We are
called with a high and holy calling ; we are called to God’s kingdom
and glory ; and no leſs than the inheritance of the ſaints is the hope of our
calling, nothing leſs than the enjoyment of that glory and felicity which
ſhall be revealed when Chriſt Jeſus ſhall be revealed from heaven. Now,
if this be our calling, our great concern ſhould be, to be worthy of it, or
meet and prepared for this glory ; and becauſe we have no worthineſs of
our own, but what is owing purely to the grace of God, we ſhould pray
that he would make us worthy, and then count us worthy of this calling,
or that he would make us meet to partake of the inheritance of the ſaints
in light, Col. 1. 12.
(2.) That God would carry on the good work that is begun, and
Julfil all the good pleasure of his goodneſs. The good pleaſure of God
denotes his gracious purpoſes toward his people, which flow from his
goodneſs, and are full of goodneſs toward them : and it is from thence
that all good comes to us. If there be any good in us, it is the fruit of
God’s good-will to us, it is owing to the good pleaſure of his goodneſs,
and therefore is called grace. Now, there are various and manifold pur-
poſes of grace and good-will in God toward his people ; and the apoſtle
II THESSAEONIANS, I, II.
| prays, that all of them may be fulfilled or accompliſhed toward theſe
They-
Cautions againſt falſe Alarm.
Theſſalonians. There are ſeveral good works of grace begun in the
hearts of God’s people, which proceed from this good pleaſure of God’s
goodneſs, and we ſhould defire that they may be completed and per-
fe&ted. In particular, the apoſtle prays, that God would fulfil in them
the work of faith with power. . Note, [1..] The fulfilling the work of faith
is in order to the fulfilling of every other good work. And, [2.] It is
the power of God, that not only begins, but that carries on, and perfeóts,
the work of faith.
2. Why the apoſtle prayed for theſe things; (v. 12.) “That the
name of the Lord Jeſus may be glorified ;” this is the end we ſhould
aim at in every thing we do and defire—that God and Criſt in all things
may be glorified. Our own happineſs and that of others ſhould be
ſubordinate to this ultimate end. Our good works ſhould ſo ſhine be-
fore men, that others may glorify God, that Chriſt may be glorified in
and by us, and then we ſhall be glorified in and with him. And this is
the great end and defign of the grace of our God and the Lord Jeſus
Chriſt, which is manifeſted to us, and wrought in us ; or thus, it is ac-
cording to the grace of God and Chriſt, it is an agreeable thing, con-
fidering the grace that is manifeſted to us, and beſtowed on us, by God
and Chriſt, that we direct all we do, to the glory of our Creator and
Redeemer.
CHAP. H.
The apostle is very careful to hinder the spreading of an error which some
among them had fallen into, concerning the coming of Christ, as being
very near, v. 1.3. Then he proceeds to confute the error he cautioned
them against, &y telling them of two great events that were antecedent to
the coming of Christ—A general apostasy, and the revelation of anti-
christ, concerning whom the apostle tells them many remarkable things,
about his name, his charaćter, his riſe, his fall, his reign, and the sin and
ruin of his ſubjećts, v. 3... 12. He then comforts them against the ter.
ror of this apostasy, and eahorts them to steadfastness, v. 13.15. And
concludes with a prayer for them, v. 16, 17.
1. Now we beſeech you, brethren, by the coming of
our Lord Jeſus Chriſt, and by our gathering to-
gether unto him, 2. That ye be not ſoon ſhaken in mind,
or be troubled, neither by ſpirit, nor by word, nor by
letter as from us, as that the day of Chriſt is at hand. 3.
Let no man deceive you by any means:
From theſe words it appears, that ſome among the Theſſalonians had
miſtaken the apostle’s meaning, in what he had written in his former
epistle about the coming of Christ, by thinking that it was near at hand ;
that Christ was just ready to appear, and come to judgment. Or, it
may be, ſome among them pretended that they had the knowledge of
this by particular revelation from the Spirit, or from ſome words they
had heard from the apostle, when he was with them, or ſome letter he
had written, or they pretended he had written to them or ſome other per-
ſon : hereupon, the apostle is careful to reëtify this mistake, and to prevent
the ſpreading of this error. Obſerve, If errors and mistakes ariſe among
christians, we ſhould take the first opportunity to reëtify them, and hinder
the ſpreading thereof; and good men will be eſpecially careful to ſuppreſs
errors that may ariſe from a mistake of their words and actions, though that
which was ſpoken or done was ever ſo innocent or well. We have a ſubtle
adverſary, who watches all opportunities to do miſchief, and will ſometimes,
promote errors even by means of the words of ſcripture. Obſerve,
I. How very earnest and ſolicitous this apostle was to prevent miſ-
takes ; l/e beseech you, brethren, &c. v. 1. He entreats them as bre-
thren, who might have charged them, as a father charges his children :
he ſhews great kindneſs and condeſcenſion ; and inſinuates himſelf into
their affections. And this is the best way to deal with men, when we
would preſerve or recover them from errors, to deal gently and affection-
ately with them : rough and rigorous treatment will but exaſperate their
ſpirits, and prejudice them against the reaſons we may offer. He obtests,
and even conjures them in the most ſolemn manner, By the coming of
Christ, &c. The words are in the form of an oath ; and his meaning
is, that if they believed Christ would come, and if they desired he would
come, and rejoiced in the hope of his coming, they ſhould be careful to
| avoid the error, and the evil conſequence heregf, that he was now caution-
* 4.
*: * , ;
A. D. 5 2.
ing them against. From this form of obtestation uſed by the apostle,
We may obſerve, * £
1. It is moſt certain that the Lord Jeſus Chriſt will come to judge the
world, that he will come in all the pomp and power of the upper world
in the laſt day, to execute judgment upon all.
we are at, or whatever miſtakes may ariſe about the time of his coming,
his coming itself is certain. This has been the faith and hope of all
chriſtians in all ages of the church ; nay, it was the faith and hope of
the Old Teſtament ſaints, ever fince Enoch the ſeventh from Adam,
who ſaid, Behold, the Lord cometh, &c. Jude, v.-14.
2. At the ſecond coming of Chriſt, all the saints will be gathered to-
gether to him ; and this mention of the gathering of the ſaints together
unto Chriſt at his coming, ſhews, that the apoſtle ſpeaks of Chriſt’s com-
ing to judgment at the last day, and not of his coming to deſtroy Jeru-
ſalem. He ſpeaks of a proper, and not a metaphorical advent ; and as
it will be part of Chriſt’s honour in that day, ſo it will be the completing
of the happineſs of his ſaints.
(1.) That they all ſhall be gathered together. There will then be a
general meeting of all the ſaints, and none but ſaints; all the Qld Teſta:
ment ſaints, who got acquaintance with Chriſt by the dark ſhadows of
the law, and ſaw this day at a diſtance; and all the New Teſtament
faints, to whom life and immortality were brought to light by the
goſpel; they will all be gathered together. There will then come from
the four winds of heaven, all that are, or ever were, or ever ſhall be,
from the beginning to the end of time. All ſhall be gathered toge-
ther.
(2.) That they ſhall be gathered together to Christ. He will be the
great Centre of their unity. They ſhall be gathered together to him,
to be attendants on him, to be assessors with him, to be presented by him
to the Father, to be with him for ever, and altogether happy in his pre-
fence to all eternity.
(3.) The doćtrine of Chriſt's coming, and our gathering together to
him, is of great moment and importance to chriſtians ; otherwiſe it would
not be the proper matter of the apoſtle's obteſtation. We ought there-
fore not only to believe theſe things, but highly to account of them alſo,
and look upon them as things we are greatly concerned in, and ſhould
be much affected with. *
II. The thing itſelf the apoſtle cautions the Theſſalonians againſt, is,
that they ſhould not be deceived about the time of Chriſt’s coming, and
ſo be shaken in mind, or be troubled. Note, Errors in the mind tend
greatly to weaken our faith, and cauſe us trouble ; and ſuch as are weak
in faith and of troubled minds, are oftentimes apt to be deceived, and fall
a prey to ſeducers.
1. The apoſtle would not have them be deceived ; Let no man deceive
jou by any means, v. 3. . There are many who lie in wait to deceive, and
they have many ways of deceiving ; we have reaſon therefore to be cau-
tious, and ſtand upon our guard. Some deceivers will pretend new reve-
lations, others miſinterpret ſcripture, and others will be guilty of groſs
forgeries; divers means and artifices of deceit men will uſe; but we muſt
be careful that no man deceive us by any means. The particular matter
in which the apoſtle cautions them not to be deceived, is about the near
approach of Chriſt’s coming, as if it was to have been in the apoſtle’s
days; and harmleſs as this error might have ſeemed to many, yet, becauſe
it was indeed an error, it would have proved of bad conſequence to many
perſons. Therefore,
2. He gives them warning, and would not have them ſoon ſhaken in
mind, or be troubled.
(1.) He would not have their faith weakened. We ſhould firmly be.
lieve the ſecond coming of Chriſt, and be ſettled and eſtabliſhed in the
faith of this ; but there was danger leſt the Theſſalonians, if they appre-
hended the coming of Chriſt was juſt at hand, upon finding that they,
or others whom they too much regarded, were miſtaken as to the time,
ſhould thereupon queſtion the truth or certainty of the thing itſelf;
whereas they ought not to waver in their minds, as to this great thing,
which is the faith and hope of all the ſaints. Falſe doćtrines are like
the winds that toſs the water to and fro, and they are apt to unſettle the
minds of men, who are ſometimes as unstable as water. Then,
(2.) He would not have their comforts lessened, that they ſhould not
be troubled or affrighted with falſe alarms. It is probable that the com-
ing of Chriſt was repreſented in ſo much terror, as to trouble many ſeri-
ous christians among them ; though in itſelf it ſhould be matter of the
believer’s hope and joy ; or elſe many might be troubled with the
thought, how ſurpriſing this day would be, or with the fear of their un-
preparedneſs, or upon the reflection on their mistake about the time of
WoL. V. No. 103.
Whatever uncertainty |
II THESSALONIANs,
* t
Apoſtaſy foretold.
* ... ." • * * * * * * * y" * $ r ~ : -- tº ... " *...* - SF • * * a t
Christ's céming; we ſhould always watch and pray, but must not be
diſcouraged, or uncomfortable at the thought of§. coming. -.'s
3.—For that day ſhall not come, except there come a
falling away firſt, and that man of ſin be revealed, the ſon.
of perdition; 4. Who oppoſeth and exalteth himſelf
above all that is called God, or that is worſhipped; ſo,
that he as God fitteth in the temple of God, ſhewing him--
ſelf that he is God. 5. Remember ye not, that, when
I was yet with you, I told you theſe things? .. 6. And now
ye know what withholdeth, that he might be revealed in:
his time. 7. For the myſtery of iniquity doth already.
work: only he who now letteth will let until he be taken
out of the way. 8. And then ſhall that Wicked be re.
vealed, whom the Lord ſhall conſume with the ſpirit of
his mouth, and ſhall deſtroy with the brightneſs of his
coming: 9. Even him, whoſe coming is after the work-
ing of Satan with all power and ſigns and lying wonders,
16. And with all deceivableneſs of unrighteouſneſs in
them that periſh; becauſe they received not the love of
the truth that they might be ſaved., 11. And, for this
cauſe God ſhall ſend them "ſtrong deluſión, that they
ſhould believe a lie; 12. That they all might be damned
who believed not the truth, but had pleaſure in unrigh-
teouſneſs.
g
* *
Y& Tº $.”
liº *, r*.
In theſe words the apostle confutes the error he had cautioned them.
against, and gives the reaſons why they ſhould not expect the coming
of Christ as just at hand. There were ſeveral events previous to the
ſecond coming of Christ;...in particular, he tells them, . . . . . . . . .
I. There would be a general apostasy, there would come a falling away
first, v. 3. By this apostaſy we are not to understand a defe&tion in the
state, or from civil government, but in spiritual or religious matters, from
found do&rine, instituted worship and church-government, and a holy"
life. The apostle ſpeaks of ſome very great apostaſy, not only of ſome
converted Jews or Gentiles, but ſuch as ſhould be very general, thbūght
gradual, and ſhould give occaſion to the revelation or riſe of antichrist,
that man of sin. This, he ſays, (v. 5.) he had told them of when he
was with them, with defign, no doubt, that they ſhould not take offence
or be stumbled at it. And let us obſerve, that no ſooner was christi-
anity planted and rooted in the world, than there began to be a defe&tion
in the christian church. It was ſo in the Old Testament church 3' pre-
ſently after any confiderable advance made in religion there followed a
defeation; ſoon after the promiſe there was revolting ; ſoon after men
began to call upon the name of the Lord, all fleſh corrupted their way;
ſoon after the covenant with Noah the Babel-builders bade defiance to
heaven; ſoon after the covenant with Abraham his ſeed degenerated in .
Egypt; ſoon after the Iſraelites were planted in Canaan, when the first
generation was worn off, they forſook God and ſerved Baal ; ſoon after
God’s covenant with David his ſeed revolted, and ſerved other gods;
ſoon after the return out of captivity there was a general decay of piety,
as appears by the ſtory of Ezra and Nehemiah ; and therefore it was no
| ſtrange thing, that after the planting of chriſtianity there ſhould come a
falling away. cº,
II. There would be a revelation of that man offin ; (v. 3.) antichriſt
would take his riſe from this general apoſtaſy. The apoſtle ºfterward
ſpeaks of the revelation of that wicked one, (v. 8.) intimating the dis-
covery which ſhould be made of his wickedneſs, in order to his ruin
here he ſeems to ſpeak of his rise, which ſhould be occaſioned by the
general apoſtaſy he had mentioned; and to intimate that all ſorts of falſe
ãoarines and corruptions ſhould centre in him. Great diſputes have been,
who or what is intended by this man of fin and ſon of Perdition ; and if.
it is not certain that the papal power and tyranny are principally or only'
intended, yet this is plain, What is here ſaid does very exactly agree
thereto. For obſerve, , #3 . . . . . . . . .
i. The names of this perſon, or rather the ſtate and power-here ſpoken.
of. He is called the man of sin, to denote his egregious wickedneſs;
not only is he addićted to, and practiſes, wickedneſs himſelf, but he alſo
promotes, countenances, and commands fin and wickedneſs in others;
6 F
A.D. 22. .
and he is the son of perdition, becauſe he himſelf is devoted to certain
deſtrućtion, and is the inſtrument of deſtroying many others both in ſoul
and body. . Theſe names may properly be applied, for theſe reaſons, to
the papal ſtate ; and thereto agree alſo,
2. The characters here given, v. 4.
(1.) That he “oppoſes and exalts himſelf above all that is called God,
or is worſhipped;” and thus have the biſhops of Rome not only oppoſed
God’s authority, and that of the civil magiſtrate, who are called gods,
but have exalted themſelves above God, and earthly governors, in de-
manding greater regard to their commands than to the commands of
God or the magiſtrate. t
(2) “As God, he fitteth in the temple of God, ſhewing himſelf that
he is God.” As God was in the temple of old, and worſhipped there,
and is in and with his church now ; ſo the antichriſt here mentioned, is
ſome uſurper of God’s authority in the chriſtian church, who claims di-
vine honours; and to whom can this better apply than to the biſhops of
Rome, to whom the moſt blaſphemous titles have been given, as “ Do-
minus Deus noſter Papa–Our Lord God the Pope ; Deus alter in terrá
—Another God on earth; Idem eſt dominium Dei et Papae—The do-
minion of God and the Pope is the ſame *
3. His rise is mentioned, v. 6,7. Concerning which, we are to ob.
ſerve two things : ©
(1.) There was ſomething that hindered or withheld, or let, until it
was taken away. This is ſuppoſed to be the power of the Roman em-
pire, which the apoſtle did not think fit to mention more plainly at that
time; and it is notorious that while this power continued, it prevented
the advances of the biſhops of Rome to that height of tyranny, which
ſoon afterward they arrived to.
(2.) This mystery of iniquity was gradually to arrive at its height;
and ſo it was in effect, that the univerſal corruption of doćtrine and wor-
ſhip in the Romiſh Church came in by degrees, and the uſurpation of the
biſhops of Rome was gradual, not at once ; and thus the mystery of
iniquity did the more eaſily, and almost inſenſibly, prevail. The apostle
justly calls it a mystery of iniquity, becauſe wicked defigns and ačtions
were concealed under falſe ſhews and pretences, at leaſt they were
concealed from the common views and obſervation. By pretended
devotion, superstition and idolatry were advanced; and by a pretended
zeal for God and his glory, bigotry and perſecution were promoted.
And he tells us, This mystery of iniquity did even then begin, or did
already work ; while the apostles were yet living, the enemy came, and
sowed tares; there were then the deeds of the Wicolaitans, perſons who
pretended zeal for Christ, but really oppoſed him. Pride, ambition, and
worldly interest of church-pastors and church-rulers, as in Diotrephes,
and others, were the early working of the mystery of iniquity, which, by
degrees, came to that prodigious height, which has been viſible in the
church of Rome.
4. The fall or ruin of the antichristian-state is declared, v. 8. The
head of this antichristian kingdom is called that wicked-one, or that law-
leſs perſon who ſets up a human power in competition with, and contra-
dićtion to, the divine dominion and power of the Lord Jeſus Christ :
but as he would thus manifest himſelf to be the man of ſin, ſo the reve-
lation or diſcovery of this to the world would be the ſure preſage and
the means of his ruin. The apostle aſſures the Theſſalonians that the
Lord would consume and destroy him ; the conſuming of him precedes
his final destruction, and that is by the Spirit of his mouth, by his word
of command; the pure word of God, accompanied with the Spirit of
God, will diſcover this mystery of iniquity, and make the power of an-
tichrist to conſume and waste away; and in due time it ſhall be totally
and finally destroyed, and this will be by the brightness of Christ’s coming.
Note, The coming of Christ to destroy the wicked will be with peculiar
glory and eminent lustre and brightneſs.
5. The apostle further deſcribes the reign and rule of this man of fin.
Where we are to obſerve,
(1.) The manner of his coming or ruling, and working : in general,
that it is after the example of Satan, the grand enemy of ſouls, the great
adverſary of God and man. He is the great patron of error and lies,
the ſworn enemy of the truth as it is in Jesus, and all the faithful fol-
lowers of Jeſus. More particularly, it is with ſatanical power and deceit:
a divine power is pretended for the ſupport of this kingdom, but it is
only after the working of Satan ; figns and wonders, viſions and miracles,
are pretended ; by theſe the papal kingdom was first ſet up, and has all
along been kept up, but they have falſe ſigns to ſupport falſe doćtrines;
and lying wonders, or only pretended miracles that have ſerved their
cauſe, things falſe in act, and fraudlently managed, to impoſe upon the
II THESSALONIANS, II.
Exhortation to Steadfaſtneſs.
people : and the diabolical deceits with which the antichristian-state has
been ſupported are notorious. The apostle calls it all deceivableness of
unrighteousness, v. 10. Others may call them pious frauds, but the
apostle called them unrighteous and wicked frauds; and, indeed, all fraud
(which is contrary to truth) is an impious thing. . Many are the ſubtle
artifices the man of sin has uſed, and various are the plauſible pretences
by which he has beguiled unwary and unstable ſouls to embrace falſe
doćtrines, and ſubmit to his uſurped dominion.
(2.) The persons are deſcribed, who are his willing subjects, or most
likely to become ſuch, v. 19. They are ſuch as love not the truth, that
they may be saved. They heard the truth, (it may be,) but they did
not love it ; they could not bear ſound doćtrine, and therefore eaſily im-
bibed falſe doćtrines; they had ſome notional knowledge of what was
true, but they indulged ſome powerful prejudices, and ſo became a prey
to ſeducers ; had they loved the truth, they would have perſevered in it,
and been preſerved by it ; but no wonder if they eaſily parted with what
they never had any love to. And of theſe perſons it is ſaid that they
perish, or are loſt; they are in a loſt condition, and in danger to be loſt
for ever. For,
6. We have the sin and ruin of the subjects of antichriſt’s kingdom
declared, v. II, 12.
(1.) Their sin is this; “They believed not the truth, but had plea-
ſure in unrighteouſneſs :” they did not love the truth, and therefore
they did not believe it ; and becauſe they did not believe the truth,
therefore they had pleaſure in unrighteouſneſs, or in wicked ačtions, and
were pleaſed with falſe notions. Note, An erroneous mind and vicious
life often go together, and help forward one another.
(2.) Their ruin is thus expreſſed ; “God ſhall ſend them ſtrong de-
luſions, to believe a lie.” Thus he will puniſh men for their unbelief,
and for their diſlike of the truth, and love to fin and wickedneſs; not
that God is the author of fin, but in righteouſneſs he ſometimes with-
draws his grace from ſuch finners as are here mentioned ; he gives them
over to Satan, or leaves them to be deluded by his inſtruments; he gives
them up to their own hearts' lusts, and leaves them to themſelves, and
then ſin will follow of courſe, yea, the worſt of wickedneſs, that ſhall
end at laſt in eternal damnation. God is juſt when he inflićts ſpiritual
judgments here, and eternal puniſhments hereafter, upon thoſe who have
no love to the truths of the goſpel, who will not believe them, or live
ſuitably to them, but indulge falſe doćtrines in their minds, and wicked
pračtices in their lives and converſations.
13. But we are bound to give thanks alway to God
for you, brethren beloved of the Lord, becauſe God hath
from the beginning choſen you to ſalvation through ſanc-
|tification of the Spirit and belief of the truth: 14.
Whereunto he called you by our goſpel, to the obtaining
of the glory of our Lord Jeſus Chriſt. 15. Therefore,
brethren, ſtand faſt, and hold the traditions which ye have
been taught, whether by word, or our epiſtle.
Here obſerve,
1. The consolalion the Theſſalonians might take againſt the terrors
of this apoſtaſy, v. 13, 14. For they were chosen to ſalvation, and called
to the obtaining of glory. Note, When we hear of the apoſtaſy of many,
it is matter of great comfort and joy that there is a remnant according to
the election of grace, which does and ſhall perſevere ; and eſpecially we
ſhould rejoice, if we have reaſon to hope that we are of that number. The
apoſtle reckoned himſelf bound in duty to be thankful to God on this ac-
count; we are bound to give thanks to God always for you. . He had
often given thanks on their behalf, and he is ſtill abounding -in thankſ-
giving for them ; and there was good reaſon, becauſe they were beloved
by the Lord, as appeared in this matter—their ſecurity from apoſtatizing.
This preſervation of the ſaints is owing,
(1.) To the ſtability of the eleētion of grace, v. 13. Therefore were
they beloved of the Lord, becauſe God had choſen them from the begin-
ning. He had loved them with an everlasting love. Concerning this
elečtion of God, we may obſerve, [1..] The eternal date thereof—it is
from the beginning; not the beginning of the goſpel, but the beginning
of the world, before the foundation of the world, Eph. 1. 4. Then, (2.)
The end to which they were choſen—ſalvation, complete and eternal ſal-
vation from fin and miſery, and the full fruition of all good. (3.) The
means in order to obtaining this end—sanctification of the Spirit, and
A.D. 52.
The Apoſtle's pious Requeſt.
II THESSALONIANS, II, III.
belief of the truth. The decree of election therefore connects the end and
the means, and theſe muſt not be ſeparated. We are not elečted of God,
becauſe we were holy, but that we might be holy. Being choſen of God,
we muſt not live as we liſt; but if we are choſen to salvation as the end,
we muſt be prepared for it by sanctification as the neceſſary means to
obtain that end; which ſanétification is by the operation of the Holy
Spirit as the Author, and by faith on our part. There muſt be the be-
lief of the truth, without which there can be no true ſanétification, or
perſeverance in grace, or obtaining of ſalvation. Faith and holineſs muſt
be joined together, as well as holineſs and happineſs; therefore our Sa-
viour prayed for Peter, that his faith might not fail, (Luke 22. 32.)
and for his diſciples, John 17. 17. Sanctify them by thy truth; thy word
is truth. *
(2.) To the efficacy of the goſpel-call, v. 14. As they were choſen
to ſalation, ſo they were called thereunto by the goſpel. Whom he did
predeſtinate, them he alſo called, Rom, 8.30. The outward call of God
is by the gospel; and this is rendered effectual by the inward operation
of the Spirit. Note, Wherever the goſpel comes, it calls and invites
men to the obtaining of glory ; it is a call to honour and happineſs, even
tle glory of o' Lord Jeſus Christ, the glory he has purchaſed, and the
glory he is poſſeſſed of, to be conmunicated unto them who believe in
him and obey his goſpel ; ſuch ſhall be with Chriſt, to behold his glory,
and they ſhaft be glorified with Chriſt, and partake of his glory. Here-
upon there follows,
(2.) An exhortation to ſteadfaſtneſs and perſeverance ; Therefore, bre-
thren, stand fast, v. 15. Obſerve, He does not ſay, “Ye are choſen to ||
ſalvation, and therefore ye may be careleſs and ſecure;” but therefore
stand fast. God’s grace in our ele&tion and vocation is ſo far from ſuper-
feding our diligent care and endeavour, that it ſhould quicken and engage
us to the greateſt reſolution and diligence. So the apoſtle John having
told thoſe whom he wrote to, that they “ had received the anointing
which ſhould abide in them,” and that they should abide in him, (in
Chriſt,) ſubjoins this exhortation, Now abide in him, 1 John 2. 27, 28.
The Theſſalonians are exhorted to ſteadfaſtneſs in their chriſtian pro-
feſfion, or to “ hold faſt the traditions which they had been taught,”
the doćtrine of the goſpel, which had been delivered by the apoſtle, by
word or epiſtle. As yet the canon of ſcripture was not complete, and
therefore ſome things were delivered by the apoſtles, in their preaching,
under the guidance of the infallible Spirit, which chriſtians were bound
to obſerve as coming from God; other things were afterward by them
committed to writing, as the apoſtle had written a former epiſtle to theſe
Theſſalonians; and theſe epiſtles were written, as the writers were moved
by the Holy Ghost. Note, There is no argument from hence for re-
garding oral traditions in our days, now that the canon of ſcripture is
complete, as of equal authority with the ſacred writings. Such doc-
trines and duties as were taught by the inſpired apoſtles, we muſt ſtead-
faſtly adhere to ; but we have no certain evidence of any thing delivered
by them, more than what we find contained in the holy ſcriptures.
16. Now our Lord Jeſus Chriſt himſelf, and God, even
our Father, who hath loved us, and hath given us ever-
laſting conſolation and good hope through grace, 17.
Comfort your hearts, and ſtabliſh you in every good word
and work.
In theſe words 'we have the apoſtle’s earneſt prayer for them : in
which obſerve,
1. To whom he prays—“ to our Lord Jeſus Chriſt himſelf, and God,
even our Father.” We may and ſhould dire&t our prayers, not only
to God the Father, through the mediation of our Lord Jeſus Chriſt,
but alſo to our Lord Jesus Christ himself; and ſhould pray in his name
unto God, not only as his Father, but as our Father in and through him.
2. From what he takes encouragement in his prayer—from the con-
ſideration of what God had already done for him and them : “Who
hath loved us, and given us everlaſting conſolation and good hope through
grace,” v. 16. Where obſerve, (1.) The love of God is the ſpring
and fountain of all the gocq we have or hope for ; our ele&tion, voca-
tion, justification, and ſalvation, are all owing to the love of God in
Christ Jeſus. (2.) From this fountain in particular all our conſolation
flows. And the conſolation of ſaints is an everlasting conſolation. The
comforts of the ſaints are not dying things ; they ſhall not die with them :
the ſpiritual conſolations God gives, none ſhall deprive them of ; and
God will not take them away; becauſe he loves them with an everlasting
()
love, therefore they ſhould have everlasting conſolations. (3.) Their
conſolation is founded on the hope of eternal life. They rejoice in hope
of the glory of God, and are not only patient, but joyful, in tribulations;
and there is good reaſon for theſe strong conſolations, becauſe the ſaints
have good hope ; their hope is grounded on the love of God, the promiſe
of God, and the experience they have had of the power, the goodneſs,
and the faithfulneſs of God, and it is good hope through grace; the free
grace and mercy of God are what they hope for, and what their hopes
are founded on, and not on any worth or merit of their own.
3. What is it that he aſks of God for them—that “he would comfort
their hearts, and eſtabliſh them in every good word and work,” v. 17.
God had given them conſolations, and he prays that they might have
more abundant conſolation. There was good hope, through grace, that
they ſhould be preserved, and he prays that they might be established :
it is obſervable how comfort and eſtabliſhment are here joined together.
Note therefore, (1.) Comfort is a means of eſtabliſhment; for the more
pleaſure we take in the word, and work, and ways of God, the more.
likely we ſhall be to perſevere therein. And, (2.) Our eſtabliſhment in
the ways of God is a likely means in order to comfort; whereas, if we
are wavering in faith, and of a doubtful mind, or if we are halting and
faltering in our duty, no wonder if we are ſtrangers to the pleaſures and
joys of religion. What is it that lies at the bottom of all our uneaſineſs,
but our unſteadineſs in religion ? We muſt be eſtabliſhed in every good
word and work, in the word of truth and the work of righteouſneſs :
Chriſt muſt be honoured by our good works and good words; and they
who are ſincere will endeavour to do both ; and in ſo doing they may
hope for comfort and eſtabliſhment, till at length their holineſs and hap-
pineſs be completed. *
CHAP. III.
In the close of the foregoing chapter, the apostle had prayed earnestly for
the Thessalonians, and now he desires their prayers, encouraging them to
trust in God, to which he ſubjoins another petition for them, v. 1..5.
He then proceeds to give them commands and directions for correcting
Jóme things he was informed were amiss among them, v. 6...15. And
concludes with benedictions and prayers, v. 16...12. -
1. ENINALLY, brethren, pray for us, that the word of
the Lord may have free courſe, and be glorified,
even as it is with you; 2. And that we may be delivered
from unreaſonable and wicked men: for all men have not
faith. 3. But the Lord is faithful, who ſhall ſtabliſh
you, and keep you from evil. 4. And we have confidence
in the Lord touching you, that ye both do and will do the
things which we command you. 5. And the Lord direct
your hearts into the love of God, and into the patient
waiting for Chriſt. -
In theſe words obſerve, tº
I. The apoſtle defires the prayers of his friends; Finally, brethren,
pray for us, v. 1. He always remembered them in his prayers, and would
not have them forget him and his fellow-labourers, but bear, them on
their hearts at the throne of grace. Note, 1. This is one way by which
the communion of ſaints is kept up, not only by their praying together,
or with one another, but by their praying for one another, when they
are abſent one from another. And thus they who are at a great diſtance,
may meet together at the throne of grace; and thus they who are not
capable of doing or receiving any other kindneſs, may yet this way do
and receive real and very great kindneſs. 2. It is the duty of people to
pray for their miniſters; and not only for their own paſtors, but, alſo
for all good and faithful miniſters. And, 3: Miniſters need, and there-
fore ſhould defire, the prayers of their people... How remarkable is the
humility, and how engaging the example, of this great apoſtle, who was
ſo mighty in prayer § and yet deſpiſed not the prayers of the
meanºſt chriſtian, but defired an intereſt in them. Obſerve, further,
what they are defired and directed to pray for ; namely,
(1.) for the ſucceſs of the goſpel ministry; “ that the word of the
| Lord may have free courſe, and be glorified,” v. 1. This was the great
thing that bleſſed Paul was most ſolicitous about . He was more ſoli:
citous that God’s “ name might be ſanétified, his kingdom come, and
his will be done,” than he was about his own daily bread. He defired
A.D. 52.
that the word of the Lord might run, (ſo it is in the original,) that it
might get ground, that the interest of religion in the world might go
forward and not backward, and not only go forward, but go apace. All
the forces of hell were then, and still are, more or leſs, raiſed and
mustered to oppoſe the word of the Lord, to hinder its publication and
fucceſs; we ſhould pray, therefore, that oppoſitions may be removed, that
ſo the goſpel may have free courſe to the ears, the hearts, and the con-
ſciences of men, that it may be glorified in the convićtion and converſion
of finners, the confutation of gainſayers, and the holy converſation of
the ſaints, God, who “magnified the law, and made it honourable,”
will glorify the goſpel, and make that honourable, and ſo will glorify his
own name. And good ministers and good christians may very well be
contented to be little, to be any thing, to be nothing, if Christ be mag-
nified and his goſpel be glorified. Paul was now at Athens, or, as ſome
think, at Corinth, and would have the Theſſalonians pray that he might
have as good ſucceſs there as he had at Theſſalonica, that it might be as
well with others even as it was with them. Note, If ministers have been
fucceſsful in one place, they ſhould defire to be ſucceſsful in every place
where they may preach the goſpel.
(2.) For the ſafety of goſpel ministers. He aſks their prayers, not
for preferment, but for preſervation—“ that we may be delivered from
unreaſonable and wicked men,”, v. 2. Note, They who are enemies to
the preaching of the goſpel, and perſecutors of the faithful preachers of
it, are unreasonable and wicked men. They ačt against all the rules and
laws of reaſon and religion, and are guilty of the greatest abſurdity
and impiety. Not only in the principles of atheiſm and infidelity,
but alſo in the pračtice of vice and immorality, and eſpecially in per-
ſecution, there is the greateſt absurdity in the world, as well as im-
piety. There is need of the ſpiritual protećtion, as well as the affiſt-
ance, of godly and faithful miniſters, for theſe are as the ſtandard-
bearers, who are moſt ſtruck at ; and therefore all who wiſh well to
the intereſt of Chriſt in the world, ſhould pray for them. For all
men have not faith ; many do not believe the goſpel; they will not
embrace it themſelves, and no wonder if ſuch are reſtleſs and mali-
cious in their endeavours to oppoſe the goſpel, decry the miniſtry,
and diſgrace the miniſters of the world; and too many have not com-
mon faith or honeſty; there is no confidence that we can ſafely put in
them, and we ſhould pray to be delivered from thoſe who have no con-
ſcience or honour, who never regard what they ſay or do. We may
fonetimes be in as much or more danger from falſe and pretended friends
as from open and avowed enemies. - -
II. He encourages them to truſt in God. We ſhould not only pray
to God for his grace, but alſo place our truſt and confidence in his grace,
and humbly expect what we prāy for. Obſerve,
1. What the good is, which we may expeč from the grace of God—
eſtabliſhment and preſervation from evil; and the best christians stand in
need of theſe benefits: (1.) That God would establish them. This
the apostle had prayed for on their behalf, (ch. 2. 17.) and now he
encourages them to expect this favour: we stand no longer than God
holds us up ; unleſs he “hold up our goings in his paths, our feet will
ſlide,” and we ſhall fall. (2.) That God will keep them from evil: we have
as much need of the grace of God for our perſeverance to the end as for
the beginning of the good work. ...The evil of sin is the greatest evil, but
there are other evils which God will alſo preſerve his ſaints from—the evil
that is in the world, yea from all evil to his heavenly kingdom.
2. What encouragement we have to depend upon the grace of God;
The Lord is faithful. He is faithful to his promiſes, and is the Lord
who cannot lie, who will not alter the thing that is gone out of his
mouth. When once the promiſe therefore is made, performance is ſure
and certain. He is faithful to his relation, a faithful God, and a faith-
ful Friend ; we may depend upon his filling up all the relations he ſtands
in to his people. Let it be our care to be true and faithful in our pro-
miſes, and to the relations we ſtand in to this faithful God. He adds,
3. A further ground of hope that God would do this for them, ſeeing
they “did and would do the things they were commanded,” v. 4. The
apostle had this confidence in them, and that was founded upon his con-
fidence in God ; for there is otherwiſe no confidence in man. Their
obedience is deſcribed by doing what he and his fellow-labourers had com-
manded them ; which was no other thing than the commandments of the
Lord ; for the apostles themſelves had no further commiſſion than to
teach men “to obſerve and to do what the Lord has, commanded,”
Matth. 28. 20. And as the experience the apostle had of their obedi-
ence for the time past, was one ground of his confidence that they would.
do the things commanded them for the time to come ; ſo this is one
II THESSALONIANS, III.
not, they are to be counted diſorderly perſons.
"were among them ſome idle perſºns, and 5.4%-bodies, v. li. This the
Cautions relative to the Diſorderly.
ground to hope, that “whatſoever we aſk of God we ſhall receive of
him, becauſe we keep his commandments, and do thoſe things that are
pleaſing in his fight,” 1 John 3. 22.
III. He makes a ſhort prayer for them, v. 5. It is a prayer for
ſpiritual bleſſings. Two things of the greatest importance the apostle
prays for : 1. That their hearts might be brought into the love of God,
to be in love with God as the moſt excellent and amiable Being, the best
of all beings; this is not only moſt reaſonable and neceſſary in order to
our happineſs, but is our happineſs itſelf ; it is a great part of the hap-
pineſs of heaven itſelf, where this love ſhall be made perfeót. We can.
never attain to this, unleſs God by his grace direct our hearts aright, for
our love is apt to go aſtray after other things. Note, We ſuſtain a
great deal of damage by miſplacing our affections; it is our fin and our
miſery that we miſplace our affections upon wrong obječts. If God.
direét our love aright upon himſelf, the reſt of the affections will thereby
be reëtified. 2. That a patient waiting for Christ might be joined with
this love of God. There is no true love of God without faith in Jeſus
Chriſt; we must wait for Christ, which ſuppoſes our faith in him, that
we believe he came once in fleſh, and will come again in glory: and we
muſt expect this ſecond coming of Christ, and be careful to get ready for
it. There muſt be a patient waiting, enduring with courage and con-
stancy all that we may meet with in the mean time : and we have need of
patienge, and need of divine grace, to exerciſe christian patience, the
patience of Christ, (as ſome read the word,) patience for Chriſt’s ſake
and after Chriſt’s example.
6. Now we command you, brethren, in the name of
our Lord Jeſus Chriſt, that ye withdraw yourſelves from
every brother that walketh diſorderly, and not after the
tradition which he received of us. 7. For yourſelves.
know how ye ought to follow us : for we behaved not
ourſelves diſorderly among you ; 8. Neither did we eat
any man’s bread for nought ; but wrought with labour
and travail night and day, that we might not be chargeable
to any of you : 9. Not becauſe we have not power, but
to make ourſelves an enſample unto you to follow us. 10.
For even when we were with you, this we commanded
you, that if any would not work, neither ſhould he eat.
11. For we hear that there are ſome which walk among
you diſorderly, working not at all, but are buſy-bodies.
12. Now them that are ſuch we command and exhort by
our Lord Jeſus Chriſt, that with quietneſs they work, and
eat their own bread, 13. But ye, brethren, be not
weary in well-doing 14. And if any man obey not our
word by this epiſtle, note that man, and have no company
with him, that he may be aſhamed. 15. Yet count him.
not as an enemy, but admoniſh him as a brother.
The apostle having commended their obedience for the time past, and
mentioned his confidence in their obedience for the time to come, pro-
ceeds to give them commands and dire&tions to ſome who were faulty,
correóting ſome things that were amiſs among them. Obſerve, The best
ſociety of christians may have ſome faulty perſons among them, and ſome
things that ought to be reformed. Perfeótion is not to be found on this
fide heaven: but evil manners beget good laws ; the diſorders that. Paul.
heard of as existing among the Theſſalonians, occaſioned the good
laws we find in theſe verſes, which are of constant uſe to us, and all
others whom they may concern. Obſerve, ,”
I. That which was amiſs among the Theſſalonians, which is expreſſed,
1. More generally; there were ſome who “walked diſorderly, not after
the tradition they received” from the apoſtle, v. 6. Some of the bre-
thren were guilty of this diſorderly walking ; they did not live regularly,
or govern themſelves according to the rules of chriſtianity, or agreeably
to their profeſſion of religion; not according to the precepts delivered by
the apoſtle, which they had received, and pretended to pay a regard to.
Note, It is required of thoſe who have received the goſpel, and profeſs
a ſubjećtion to it, that they live according to the goſpel. If they do
2. In particular, there
A. D. 52.
The Concluſion.
II THESSALONIANS, III.
apoſtle was ſo credibly informed of, that he had ſufficient reaſon to give
commands and directions with relation to ſuch perſons, how they ought
to behave, and how the church ſhould ačt toward them.
(1.) There were ſome among them who were idle, not working at all,
or doing nothing. It does not appear that they were gluttons or drunk-
ards, but idle, and therefore diſorderly people. It is not enough for any
to ſay, they do no hurt ; for it is required of all perſons that they do
good in the places and relations in which Providence has placed them. It
is probable that theſe perſons had a notion (by miſunderſtanding ſome
paſſages in the former epiſtle) concerning the near approach of the
coming of Chriſt, which ſerved them for a pretence to leave off the work
of their callings, and live in idleneſs. Note, It is a great error or abuſe
of religion, to make it a cloak for idleneſs, or any other fin. If we were
ſure that the day of judgment were ever ſo near, we muſt, notwithſtand-
ing, do the work of the day in its day, that when our Lord comes, he may
jind us ſo doing. The ſervant who waits for the coming of his Lord
aright, muſt be working as his Lord has commanded, that all may be
ready when he comes. Or it may be, theſe diſorderly perſons pretended
that the liberty where with Chriſt had made them free, diſcharged them
from the ſervices and bufineſs of their particular callings and employ-
ments in the world : whereas they were “to abide in the ſame calling
wherein they were called of God, and therein abide with God,” I Cor.
7. 20, 24. Induſtry in our particular callings as men, is a duty required
of us by our general calling as christians. Or perhaps the general charity
that was then among chriſtians to their poor brethren, encouraged ſome
to live in idleneſs, as knowing the church would maintain them : what- |
ever was the cauſe, they were much to blame.
(2.) There were buſy-bodies among them ; and it ſhould ſeem, by the
connexion, that the ſame perſons who were idle, were buſy-bodies alſo.
This may ſeem to be a contradićtion ; but ſo it is that moſt commonly
thoſe perſons who have no buſineſs of their own to do, or who neglect
that, buſy themſelves in other men’s matters. If we are idle, the Devil
and a corrupt heart will ſoon find us ſomewhat to do. The mind of man
is a buſy thing ; if it be not employed in doing good, it will be doing
evil. Note, Buſy-bodies are diſorderly walkers, ſuch as are guilty of
vain curioſity, and impertinent meddling with things that do not concern
them, and troubling themſelves and others with other men’s matters. The
apoſtle warns Timothy, (1 Tim. 5, 13.) to beware of ſuch “as learn
to be idle, wandering about from houſe to houſe, and are not only idle, |
but tatlers alſo, and buſy-bodies, ſpeaking things which they ought not.” ||
H. The good laws which were occaſioned by theſe evil manners.
Concerning which we may take notice, -
k. Whose laws they are: they are commands of the apostles of our
Lord, given in the name of their Lord and our’s, the commands of our
Lord himſelf. “We command you, brethren, in the name of the Lord
Jeſus Chriſt,” v. 6. Again, “We command and exhort you by our
Lord Jeſus Chriſt,” v. 12. The apoſtle uſes words of authority and
entreaty ; and where diſorders are to be reëtified or prevented, there is
need of both. The authority of Chriſt ſhould awe our minds to obedi-
ence, and his grace and goodneſs ſhould allure us.
2. What the good laws and rules are. The apoſtle gives directions to
the whole church, commands to thoſe diſorderly perſons, and an exhorta-
tion to thoſe in particular who did well among them. -
1.) His commands and dire&ions to the whole church, regard, [1..]
Their behaviour toward the diſorderly perſons who were among them ;
which is thus expreſſed, (v. 6.) to withdraw themselves from such, and
afterward to “mark that man, and have no company with him, that he
may be aſhamed ; yet not to count him as an enemy, but to admoniſh
him as a brother.” The direétions of the apoſtle are carefully to be
obſerved in this matter, how we are to ačt to diſorderly perſons. We
muſt be very cautious in church-cenſures and church-diſcipline. We
muſt, First, Note that man who is ſuſpected or charged with not obey-
ing the word of God, or walking contrary thereto, that is, we muſt have
ſufficient proof of his fault before we proceed further. We muſt,
Secondly, Admonish him in a friendly manner; we muſt put him in mind
of his fin, and of his duty ; and this ſhould be done privately ; (Matth.
18, 15.) then, if he will not hear, we muſt, Thirdly, Withdraw from
him, and not keep company with him, that is, we muſt avoid familiar con-
verſe and ſociety with ſuch ; for two reaſons, namely, that we may not
learn his evil ways : for he who follows vain and idle perſons, and keeps
company with ſuch, is in danger of becoming like them. Another
reaſon is, for the ſhaming, and ſo the reforming, of them that offend :
that when idle and diſorderly perſons ſee how their looſe pračtices are diſ-
łiked-by all wiſe and good people, they may be aſhamed of them, and |
Vol. - V. No. 103... -
| and fet themſelves to their buſineſs.
walk more orderly, Love therefore to the perſons of our offending
brethren, even when we hate their vices, ſhould be the motive of our
withdrawing from them ; and yet thoſe who are under the cenſures of
the church, muſt not be accounted as enemies; (v. 15.) for if they be
reclaimed and reformed by theſe cenſures, they will recover their credit
and comfort, and right to church-privileges as brethren. [2.] Their
general condućt and behaviour ought to be according to the good exam-
ple the apoſtle and thoſe who were with him had given them ; rour-
Jelves know how ye ought to follow us, v. 7. Thoſe who planted religion
among them had ſet a good example before them; and the miniſters of
the goſpel ſhould be enſamples to the flock. It is the duty of chriſtians
not only to walk according to the traditions of the apoſtles, and the doc-
trines they preached, but alſo according to the good example they ſet
before them; “to be followers of them, ſo far as they were followers of
Chriſt.” The particular good example the apoſtle mentions, was, their
diligence, which was ſo different from that which was found in the diſ.
orderly walkers he takes notice of ; “We behaved notourſelves diſorderly
among you; (v. 7.) we did not ſpend our time idly, in idle vifits, idle
talk, idle ſports.” . They took pains in their miniſtry, in preaching the
goſpel, and in getting their own living. . Neither did we eat any man's
bread for nought, v. 8. Though he might juſtly have demanded a main-
| tenance, becauſe they who preach the goſpel may of right expect to live
by the goſpel. This is a juſt debt that people owe to their miniſters,
and the apoſtle had power or authority to have demanded this; (v. 9.)
but he waved his right from affection to them, and for the ſake of th
goſpel, and that he might be an example for them to follow, (v. ;
that they might learn how to fill up time, and always be employed in
ſomewhat that would turn to good account.
(2.) He commands and direéts those that lived idle lives, to reform
He had given commandments to
this purport, as well as a good example of this, when he was among
them ; “Even when we were with you, this we cemmanded you, that if
any man would not work, neither ſhould he eat,” v. 10. It was a pro-
verbial ſpeech among the Jews, “He who does not labour, does not
deſerve to eat.” The labourer is worthy of his meat; but what is the
loiterer worthy of It is the will of God that every man ſhould have a
calling, and mind his calling, and make a buſineſs of it, and not live like
uſeleſs drones in the world. Such perſons do what in them lies to defeat
the ſentence, In the ſweat of thy face shalt thou eat thy bread. It was not
the mere humour of the apoſtle, who was an active stirring man himſelf,
and therefore would have every body elſe to be ſo too; but it was the
command of our Lord Jeſus Chriſt, that “ with quietneſs we work, and
eat our own bread,” v. 12. Men ought ſome way or other to earn their
own living, otherwiſe they do not eat their own bread. Obſerve, There
muſt be work or labour, in oppoſition to idleneſs; and there muſt be
quietneſs, in oppoſition to being buſy-bodies in other men’s matters. We
muſt ſtudy to be quiet, and do our own buſineſs. This is an excellent
but rare compoſition, to be of an active yet quiet ſpirit; active in our
own buſineſs, and yet quiet as to other people’s.
(3.) He exhorts those that did well, not to be weary in well-doing;
(v. 13.) “Go on and proſper. The Lord is with you while you are
with him. See that whatever you do, that is good, you perſevere
therein. Hold on your way, and hold out to the end. You muſt never
give over, or tire in your work. It will be time enough to reſt when you
come to heaven, that everlasting rest which remains for the people of God.”
16. Now the Lord of peace himſelf give you peace
always by all means. The Lord be with you all. 17.
The ſalutation of Paul with mine own hand, which is the
token in every epiſtle: ſo I write. 18. The grace of our
Lord Jeſus Chriſt be with you all. Amen.
In this concluſion of the epistle we have the apostle’s benedićtion and
prayers for theſe Theſſalonians. Let us defire them for ourſelves and
our friends. There are three bleſlings pronounced upon them, or deſired
for them. - -
1. That God would give them peace. Note, (1.) Peace is the bleſ.
fing pronounced or deſired. By peace we may understand all manner of
proſperity; here it may fignify in particular, peace with God ; peace in
their own minds and conſciences ; peace among themselves, and peace with
all men. (2.) This peace is defired for them always, or in every thing ;
and he defired they might have all good things at all times. (3.) Peace
by all means : that as they enjoyed the means of grace, they might with
i G. **
A. D. 64,
ſucceſs uſe all the paeans and methods of peaee too; for peace is often
difficult, as it is always defirable, (4.) That God would give them
peace, who is the Lord of peace. If we have any peace that is defirable,
God muſt give it, who is the Author of peace, and Lover of concord. We
ſhall neither have peaceable diſpoſitions ourſelves, nor find men diſpoſed
to be at peace with us, unleſs the God of peace give us both.
2. That the preſence of God might be with them ; The Lord be with
3you all. We need nothing more to make us ſafe and happy, nor can we
defire any thing better for ourſelves and our friends, than to have God’s
gracious preſence with us and them. This will be a guide and guard in
every way that we may go, and our comfort in every condition we may
be in. It is the preſence of God that makes heaven to be heaven, and
that will make this earth to be like to heaven. No matter where
we are, if God be with us ; nor who is abſent, if God be preſent with us.
3. That the grace of our Lord Jesus Christ might be with them. So
this apostle concluded his first epistle to theſe Theſſalonians; and it is
• *.
7– T x - Tº Tºr ºr - * H--ºr-ºr
I TIMOTHY, i.
Timothy reminded of his Charge,
through the grace of our Lord Jeſus Christ, that we may comfortably
hope to have peace with God, and enjoy the preſence of God, for he
has made them nigh, that were afar off. It is this grace that is all in all
to make us happy. This is. what the apostle admired and magnified on
all occaſions, what he delighted and trusted in ; and by this ſalutation or
benedićtion, written with his own hand, as the token of every epistle,
(when the rest was written by an amanuenſis,) he took care lest the
churches he wrote to ſhould be impoſed on by counterfeit epistles, which
he knew would be of dangerous conſequence.
Let us be thankful that we have the canon of ſcripture complete, and
by the wonderful and ſpecial care of Divine Providence preſerved pure
and uncorrupt through ſo many ſucceſſive ages; and not dare to add to
it, or diminiſh from it. Let us believe the divine original of the ſacred
ſcriptures, and comform our faith and pračtice to this our ſufficient and
only rule, “ which is able to make us wiſe unto ſalvation, through faith
which is in Christ Jeſus.” Amen.
--"
* - AN *
IE X P O S I T I O N,
WITH
19tactical Düğctuatieng,
of THE
FIRST EP 1st LE of st. P A U L
\ TO
T IM O T H Y.
*- *
—I-
**——º-
HITHERTO Paul’s Epiſtles were dire&ted to churches; now follow ſome to particular perſons: two to Timothy, one to Titus, and another to
Philemon ; all three miniſters. Timothy and Titus were evangeliſts, an inferior order to the apoſtles, as appears by that, (Eph. 4, 11.) Some
prophets, some apostles, some ovangelists.
Their commiſfion and work was much the ſame with that of the apoſtles, to plant churches, and water
the churches that were planted; and accordingly, they were itinerants, as we find Timothy was... Timothy was firſt converted by Paul, and
therefore he calls him his own son in theJaith ; we read of his converſion, A&ts 16. 3.
The ſcope of theſe two Epiſtles, is, to direét Timothy how to diſcharge his office as an evangeliſt at Epheſus, where he now was, and where Paul
ordered him for ſome time to refide, to perfeót the good work which he had begun there. As for the ordinary paſtoral charge of that church,
he had very ſolemnly committed it to the Preſbytery, as appears from Aćts 20. 28. where he charges the preſbyters to feed the flock of God,
which he had purchased with his own blood.
CHAP. I.
After the inscription (v. 1, 2.) we have, I. The charge given to Timothy,
v. 3, 4. II. The true end of the law, (v. 5...11.) where he shews it is
entirely agreeable to the gospel. III. He mentions his own call to be
an apostle ; for which he eagreſſes his thankfulneſs, v. 12... 16. IV.
His doxology, v. 17. V. A renewal of the charge to Timothy, v. 18.
And of Hymeneus and Alexander, v. 19, 20.
1. Pºiº an apoſtle of Jeſus Chriſt, by the command-
1 ment of God our Saviour, and Lord Jeſus Chriſt,
who is our hope; 2. Unto Timothy, my own ſon in the
faith: grace, mercy, and peace, from God our Father and
Jeſus Chriſt our Lord. 3. As I beſought thee to abide ſtill
at Epheſus, when I went into Macedonia, that thou
mighteſt charge ſome that they teach no other doćtrine,
4. Neither give heed to fables and endleſs genealogies,
*—-i-
which miniſter queſtions, rather than godly edifying which
is in faith : ſo do. ... "
Here is,
1. The inſcription of the epistle ; from whom it is ſent—Paul an
apostle of Jesus Christ, constituted an apostle “ by the commandment
of God our Saviour, and Lord Jeſus Christ.” His credentials were
unquestionable; he had not only a commiſſion, but a commandment, not
only from God our Saviour, but from Jeſus Christ ; he was a preacher
of the goſpel of Christ, and a minister of the kingdom of Christ. , Ob-
ſerve, God is our Saviour, Jesus Christ, who is our Hope. Obſerve,
Jeſus Christ is a christian’s hope; our hope is in him, all our hope of
eternal life is built upon him ; Christ is in us the Hope of glory, Col.
1. 27. He calls Timothy his own son, becauſe he had been an instru-
ment of his converſion, and becauſe he had been a ſon that ſerved him ;
ſerved with him in the goſpel, Phil. 2. 22. Timothy had not been
waiting in the duty and obſervance of a ſon to Paul, and Paul was not
wanting in the care and tenderneſs of a father to him.
2. The benedićtion is, grace, mercy, and peace, from God our Father,
A. D. 64.
Perverters reproved.
I TIMOTHY, i.
Some have obſerved, that whereas in all the epiſtles to the churches, the
apoſtolical benedićtion is grace and peace; in theſe two epiſtles to Timo-
thy, and that of Titus, it is grace, mercy, and peace; as if miniſters had
more need of God’s mercy than other men. Miniſters need more grace
than others, to diſcharge their duty faithfully ; and they need more
mercy than others, to pardon what is amiſs in them : and if Timothy, ſo
eminent a miniſter, muſt be indebted to the mercy of God, and needed
the increaſe and continuance of it, how much more do we miniſters, in
theſe times, who have ſo little of his excellent ſpirit ! -
3. Paul tells Timothy what was the end of his appointing him to this
office; I befought thee to abide at Epheſus. Timothy had a mind to
have gone with Paul, was loth to go from under his wing ; but Paul
would have it ſo, it was neceſſary for the public ſervice; I besought thee,
fays he. Though he might aſſume an authority to command him, yet
jor love's ſake he choſe rather to beſeech him. Now his buſineſs was, to take
care to fix both the miniſters and the people of that church; “Charge
them that they teach no other doćtrine” than what they have received;
that they do not add to the Chriſtian doćtrine, under pretence of improv-
ing it, or making up the defe&ts of it; that they do not alter it, but
cleave to it as it was delivered to them. Obſerve,
(1.) Miniſters muſt not only be charged to preach the true doćtrine of
the goſpel, but charged to preach no other doćtrine. “If an angel from
heaven preached any other doćtrine, he was an anathema,” Gal. 1. 8.
(2.) In the times of the apoſtles there were attempts made to corrupt
christianity; (we are not as many who corrupt the word, 2 Cor. 2. 17.)
otherwiſe this charge to Timothy might have been ſpared.
(3.) He muſt not only ſee to it, that he did not preach any other doc-
trine, but he muſt charge others that they might not add any thing of
their own to the goſpel, or take any thing from it, but that they preach
it pure and uncorrupt.” He muſt alſo take care to prevent their re-
garding fables and endless genealogies and ſtrifes of words. This is
often repeated in theſe two epiſtles, (as ch. 4, 7.-6. 4. 2 Tim. 2. 23.)
as well as in the epistle to Titus. As among the Jews there were ſome
who brought Judaiſm into Christianity; ſo among the Gentiles there
were ſome who brought Paganiſm into Chriſtianity. “Take heed of
thoſe,” ſays he, “watch against them, it will be the corrupting and
ruining of religion among you, for these minister questions rather than
edifying.” That which ministers questions, is not for edifying ; that
which gives occaſion for doubtful diſputes, pulls down the church
rather than builds it up. And I think, by a parity of reaſon, every
thing elſe that miniſters questions rather than godly edifying, ſhould be
diſclaimed and diſregarded by us, ſuch as an uninterrupted ſucceſſion in
the ministry from the apostles down to theſe times, the abſolute neceſſity
of epiſcopal ordination, and the intention of the minister to the efficacy
and validity of the ſacraments he administers. Theſe are as bad as
Jewiſh fables and endleſs genealogies, for they involve us in inextricable
difficulties, and tend only to ſhake the foundations of a christian’s hope,
and to fill his mind with perplexing doubts and fears. Godly edifying
is the end ministers ſhould aim at in all their diſcourſes, that chriſ-
tians may be improving in godlineſs, and growing up to a greater
likeneſs to the bleſſed God. Obſerve further, Godly edifying must
be in faith: the goſpel is the foundation on which we build ; it is
by faith that we come to God at first ; (Heb. 11.6.) and it muſt be in
the ſame way, and by the ſame principle of faith, that we muſt be edified.
Again, Ministers ſhould avoid, as much as may be, what will occaſion
diſputes; and would do well to infift on the great and pračtical points of
religion, about which there can be no diſputes; for even diſputes about
great and neceſſary truths draw off the mind from the main defign of
christianity, and eat out the vitals of religion, which confiſt in pračtice
and obedience as well as in faith, that we may not hold the truth in un-
righteouſneſs, but may keep the mystery of the faith in a pure conſcience.
5. Now the end of the commandment is charity out of
a pure heart, and Of a good conſcience, and of faith un-
feigned : , 6. From which ſome having ſwerved have
turned aſide unto vain jangling; 7. Deſiring to be teach-
ers of the law; underſtanding neither what they ſay, nor
whereof they affirm. 8. But we know that the law is
good, if a man uſe it lawfully ; 9, Knowing this, that the
law is not made for a righteous man, but for the lawleſs
and diſobedient, for the ungodly and for finners, for un-
holy and profane, for murderers of fathers and murderers
of mothers, for manſlayers, 10. For whoremongers, for
| them that defile themſelves with mankind, for men.
ſtealers, for liars, for perjured perſons, and if there be any
other thing that is contrary to ſound doćtrine; 11. Ac-
cording to the glorious goſpel of the bleſſed God, which
was committed to my truſt.
. Here the apoſtle inſtrućts Timothy how to guard againſt the judaiz-
ing teachers, or others who mingled fables and endleſs genealogies with
the goſpel. He ſhews the uſe of the law, and glory of the goſpel.
I. He ſhews the end and uſes of the law; it is intended to pro-
moté love, for love is the fulfilling of the law, Rom. 13. 10.
1. The end of the commandment is charity, or love, Rom. 13. 8. The
main ſcope and drift of the divine law are to engage us to the love of
God, and one another ; and whatever tends to weaken either our love to
God, or love to the brethren, tends to defeat the end of the command-
ment ; and ſurely the goſpel, which obliges us to love our enemies, to do
good to them that hate us, (Matth. 5. 44.) does not deſign to lay aſide
or ſuperſede a commandment the end whereof is love ; ſo far from it,
that, on the other hand, we are told, that though we had all advantages,
and wanted charity, we are but as ſounding braſs and a tinkling cymbal,
1 Cor. 13. 1. “By this ſhall all men know that ye are my diſciples,”
if ye love one another, John 13. 35. Thoſe therefore who boaſted of
their knowledge of the law, but uſed it only as a colour for the diſburb-
t
|
ance that they gave to the preaching of the goſpel, under pretence of
zeal for the law, dividing the church, and diſtraćting it; they defeated
that which was the very end of the commandment, and that is love;
love out ºf a pure heart ; a heart purified by faith, purified from cor.
rupt affections. In order to the keeping up of holy love, our hearts
muſt be cleanſed from all ſinful love; our love muſt ariſe out of a good
conscience kept without offence. Thoſe who are careful to keep a good
conſcience, from a real belief of the truth of the word of God, which
enjoins it, here called, a faith unfeigned; thoſe anſwer the end of the
commandment. - - ,
Here we have the concomitants of that excellent grace charity; they
are three. (1.) A pure heart; there it muſt be ſeated, and from thence
it muſt take its riſe. (2.) A good conſcience, which we muſt exerciſe
ourſelves daily in, that we may not only get it, but that we may keep it,
Acts 24, 16. (3.) Faith unfeigned muſt alſo accompany it, for it is
love without diffinulation : the faith that works by it, muſt be of the
like nature, genuine and fincere. Now ſome who ſet up for teachers of
the law, ſwerved from the very end of the commandment: they ſet up
for diſputers, but their diſputes proved vain jangling ; ſet up for teachers,
but they pretended to teach others what they themſelves did not under-
stand. If the church be corrupted by ſuch teachers, we muſt not think
it ſtrange, for we ſee from the beginning it was ſo. Obſerve,
[1..] When perſons, eſpecially miniſters, ſwerve from the great law of
charity—the end of the commandment, they will turn afide to vain jang-
ling ; when a man miſſes his end and ſcope, it is no wonder that every
ſtep he takes is out of the way. - -
[2] Jangling, eſpecially in religion, is vain; it is unprofitable and
ufeleſs as to all that is good, and it is very permicious and hurtful : and
yet many people’s religion confiſts of little elſe but vain jangling. -
[3.] Thoſe who deal much in vain jangling are fond and ambitious to
be teachers of others; they defire, that is, they affect, the office of
teaching. • -
[4.] It is too common for men to intrude into the office of the miniſ-
try, when they are very ignorant of thoſe things about which they are
to ſpeak: they underſtand neither what they ſay, nor whereof they
affirm ; and by ſuch learned ignorance, no doubt, they edify their hearers
very much I - -
2. The uſe of the law; (v. 8.) The law is good, if a man uſe it lawfully.
The Jews uſed it unlawfully, as an engine to divide the church, a veil to
the malicious oppoſition they made to the goſpel of Chriſt; they ſet it
up for juſtification, and ſo uſed it unlawfully. We muſt not therefore
think to ſet it aſide, but use it lawfully, for the reſtraint of ſin. The
abuſe which ſome have made of the law, does not take away the uſe of
it ; but when a divine appointment has been abuſed, call it back to its
right uſe, and take away the abuſes, for the law is ſtill very uſeful as a
| rule of life ; though we are not under it as under a covenant of works,
yet it is good to teach us what is fin and what is duty. It is not made
ſor a righteous man, it is not made for thoſe who obſerve it ; for if we
could keep the law, righteouſneſs would be by the law ; (Gal. 3.21.)
but it is made for wicked perſons, to reſtrain them, to check them, and
to put a ſtop to vice and profaneneſs.
changes men's hearts; but the terrors of the law may be of uſe, to tie
their hands and reſtrain their tongues. A righteous man does not want
thoſe reſtraints which are neceſſary for the wicked; or at leaſt the law
is not made primarily and principally for the righteous, but for finners of
all forts, whether in a greater or leſſer meaſure, v. 9, 10. In this black
roll of finners, he particularly mentions breaches of the ſecond table
duties, which we owe to our neighbour; againſt the fifth and ſixth com-
mandments, murderers of fathers and mothers, and man-ſlayers; againſt
the ſeventh, whoremongers, and them that defile themſelves with man-
kind ; againſt the eighth, men-ſtealers; against the ninth, liars and per-
jured perſons; and then he cloſes his account with this, “ and if there
be any other thing that is contrary to ſound doćtrine.” Some under-
Ítand this as an institution of a power in the civil magistrate to make laws
againſt ſuch notorious finners as are ſpecified, and to ſee thoſe laws put in
eXecutfon. ! * →
II. He ſhews the glory and grace of the goſpel. Paul’s epithets are
expreffive, fignificant; and frequently every one is a ſentence: as here,
(v. 11.) “According to the glorious goſpel of the bleſſed God.” Let
us learn from hence,
1. To call God the bleſſed God, infinitely happy in the enjoyment of
himſelf and his own perfections. -
2. To call the goſpel the glorious gospel, for ſo it is : much of the
glory of God appears in the works of creation and providence, but much
more in the goſpel, where it shines in the face of Jeſus Christ. Paul
reckoned it a great honour put upon him, and a great favour done him,
that this glorious goſpel was committed to his truſt; that is, the preach-
ing of it ; for the framing of it is not committed to any man or company
of men in the world. The ſettling of the terms of ſalvation in the goſ.
pel of Chriſt, is God’s own work; but the publiſhing of it to the world |
is committed to the apoſthes and miniſters. Note here, -
(1.) The miniſtry is a trust, for the goſpel was committed unto this
apoſtle; it is an office of truſt as well as of power, and the former
more than the latter ; for this reaſon miniſters are called stewards,
1 Cor. 4. 1. i
(2.) It is a glorious truſt, becauſe the goſpel committed to them
is a glorious goſpel ; it is a truſt of very great importance, God’s glory
is very much concerned in it. Lord what a truſt is committed to
us! How much grace do we want to be found faithful in this great
truſt 1 - -
12. And I thank Chriſt Jeſus our Lord, who hath ena-
bled me, for that he counted me faithful, putting me into
the miniſtry ; , 13. Who was before a blaſphemer, and a
perſecutor, and injurious : but I obtained mercy, becauſe
I did it ignorantly in unbelief. 14. And the grâce of our
Lord was exceeding abundant with faith and love which
is in Chriſt Jeſus. 15. This is a faithful ſaying, and wor-
thy of all acceptation, that Chriſt Jeſus came into the
world to ſave ſinners; of whom I am chief. 16. How-
beit for this cauſe I obtained mercy, that in me firſt Jeſus
Chriſt might ſhew forth all long-ſuffering, for a pattern to
them who ſhould hereafter believe on him to life everlaſt-
ing. 17. Now unto the King eternal, immortal, inviſible,
the only wiſe God, be honour and glory for ever and ever,
Amen. .
Here he returns thanks to Jeſus Chriſt for putting him into the miniſ.
try. Obſerve,
I. It is Chriſt’s work to put men into the miniſtry, A&ts 26. 16, 17.
God condemned the falſe prophets, among the Jews in theſe words,
“I have not ſent theſe prophets, yet they ran : I have not ſpoken to
them, yet they propheſied,” Jer, 23. 21. Miniſters, properly ſpeaking,
cannot make miniſters, much leſs can perſons make themſelves miniſters;
for it is Chriſt’s work, as King and Head, Prophet and Teacher of his
church. - - r -
II. Thoſe whom he puts into the miniſtry he enables for it; whom he
calls he qualifies. Thoſe miniſters who are no way fit for their work,
nor have ability for it, are not of Chriſt’s putting into the miniſtry,
though there are different qualifications as to gifts and graces.
I TIMOTHY, i.
It is the grace of God that |
The Apoſtle's Obligations to Mercy.
III. Chriſt gives not only ability, but fidelity, to thoſe whom he puts
into the miniſtry; He counted me faithful and none are counted faith-
ful, but thoſe whom he makes ſo. Chriſt’s miniſters are truſty ſervants,
and they ought to be ſo, who have ſo great a truſt committed to them.
IV. A call to the miniſtry is a great favour, for which thoſe who are
ſo called ought to give thanks to Jeſus Chriſt; “I thank Chriſt Jeſus
our Lord, who hath put me into the miniſtry.” Now, the more to
magnify the grace of Chriſt in putting him into the miniſtry, he gives
an account of his converſion. . s
1. What he was before his converſion; a blasphemer, a perſecutor,
and injurious, Saul breathed out threatenings and flaughter againſt the
diſciples of the Lord, A&ts 9. 1. He made havoc of the church, A&s
8. 3. He was a blaſphemer of God, a perſecutor of the faints, and in-
jurious to both. Frequently thoſe who are defigned for great and
| eminent ſervices, are left to themſelves before their converſion, to fall
into great wickedneſs ; that the mercy of God may be the more glori-
fied in their remiſſion, and the grace of God in their regeneration. The
greatneſs of fin is no bar to our acceptance with God, no, nor to our
being employed for him, if it be truly repented of. . •
Obſerve here, - - - .
(1.) Blaſphemy, perſecution, and injuriouſneſs, are very great and
heinous ſins, and thoſe who are guilty of them are finners before God
exceedingly ; to blaſpheme God is immediately and direétly to ſtrike at
God; to perſecute his people is to endeavour to wound him through
their fides ; and to be injurious, is to be like Iſhmael, whoſe hand was
againſt every one, and every oue was againſt him : for ſuch invade God’s
prerogative, and encroach upon the liberties of their fellow-creatures.
(2.) True penitents, to ſerve a good purpoſe, will not be backward
to own their former condition before they were brought home to God :
this good apoſtle often confeſſed what his former life had been, as A&ts.
22. 4.—26. 10, 11. -
2. See the great favour of God to him; But I obtained mercy. This
was a bleſſed but indeed, a great favour, that ſo notorious a rebel ſhould
find mercy with his Prince. If Paul had perſecuted the chriſtians wil-
fully, knowing them to be the people of God, for aught I know, he had
been guilty of the unpardonable fin ; but becauſe he did it ignorantly
and in unbelief, he obtained mercy. Note,
(1.) What we do ignorantly is a leſs crime than what we do know-
ingly; yet a fin of ignorance is a fin, for he that knew not his Maſter’s
will, but did commit things worthy of ſtripes, ſhall be beaten with few
ſtripes, Luke 12.48. Ignorance in ſome caſes will extenuate a crime,
though it do not take it away. (2.) Unbelief is at the bottom of what
finners do ignorantly ; they do not believe God’s threatenings, other-
wiſe they could not do as they do. (3.) For theſe reaſons St. Paul
obtained mercy ; “But I obtained mercy, becauſe I did it ignorantly,
in unbelief.” (4.) Here was mercy for a blaſphemer, a perſecutor, and
for an injurious perſon; “..but I obtained mercy, F a blaſphemer,” &c.
Here he takes notice of the abundant grace of Jeſus Chriſt, v, 14.
The converſion and ſalvation of great finners are owing to the grace of
Chriſt, his exceeding abundant grace, even that grace of Chriſt which
appears in his glorious goſpel, v. 15. This is a faithful saying, &c. Here
we have the ſum of the whole goſpel, that Jesus Christ came into the world.
The Son of God took upon him our nature, was made flesh, and dwels:
among us, John 1. 14. He came into the world, “not to call the righ-
teous, but finners to repentance,” Matth. 9. 13. His errand into the
world was to ſeek and find, and ſo ſave, them that were lost, Luke 19, 10.
The ratification of this is, “ that it is a faithful ſaying, and worthy of
all acceptation.” It is good news, worthy of all acceptation ; and yet.
not too good to be true, for it is a faithful ſaying. It is a faithful ſaying,
and therefore worthy to be embraced in the arms of faith : it is worthy
of all acceptation, and therefore to be received with holy love, which
refers to the foregoing verſe, where the grace of Chriſt is ſaid to abound
in faith and love. In the cloſe of the verſe Paul applies it to himſelf;
Qf whom, I am chigſ. Paul was a ſinner of the firſt rank ; ſo he acknow-
ledges himſelf to have been, for he breathed out threatenings and ſlaugh-
ter againſt the diſciples of the Lord, &c. Aćts 9. 1, 2. Perſecutors
are ſome of the worſt of ſinners : ſuch a one as Paul had been ; or, of
whom am I chieſ, that is, of pardoned finners I am chief. It is an ex-
preſſion of his great humility ; he that elſewhere calls himſelf the least
of all saints, (Epheſ. 3. 8.) here calls himſelf the chief of finners. Ob-
ſerve, .
[1..] Chriſt Jeſus is come into the world ; the prophecies concerning
his coming are now fulfilled. [2.] He came to ſave finners, he came
| to ſave thoſe who could not ſave and help themſelves. [3.] Blaſphemers
A.D. 64. - \
Univerſal Prayer recommended. •
ITIMOTHY, I, II.
and perſecutors are the chief of finners, ſo St. Paul reckoned them.
[4.] The chief of finners may become the chief of ſaints; ſo this apoſtle
was, for he was not a whit behind the very chiefeſt apoſtles; (2 Cor.
11. 5.) for Chriſt came to ſave the chief of finners. L5.] This is a
very great truth, it is a faithful ſaying; theſe are true and faithful words,
which may be depended on. [6.] It deferves to be received, to be be-
lieved by us all, for our comfort and encouragement.
The mercy which Paul found with God, notwithſtanding his great
wickedneſs before his converſion, he ſpeaks of,
First, For the encouragement of others to repent and believe; (v. 16.)
“ For this cauſe I obtained mercy, that in me firſt Jeſus Chriſt might
ſhew forth all long-ſuffering, for a pattern to them who ſhould hereafter
believe.” It was an inſtance of the long-ſuffering of Chriſt, that he
diligently and courageouſly, notwithſtanding oppoſitions and diſcourage-
IIlentS. - -
3. The prophecies which went before concerning Timothy, are here
mentioned as a motive to ſtir him up to a vigorous and conſcientious
diſcharge of his duty ; ſo the good hopes that others have entertained
concerning us, ſhould excite us to our duty; that thou by them mightest
war a good wayfare. -
P. 19. Holding faith and a good conſcience. We muſt hold both
faith and a good conſcience ; thoſe that put away a good conſcience,
will ſoon make ſhipwrººk of faith. Let us live up to the direétions of
a renewed enlightenedºonſcience, and keep conſcience void of offence,
(A&ts 24. 16.) a conſcience not debauched by any vice or fin, and that
will be a means of preſerving us ſound in the faith; we muſt look to the
one as well as the other, for the myſtery of the faith must be held in a
would bear ſo much with one who had been ſo very provoking ; and it
pure conſcience, ch. 3. 9. As for thoſe who had made ſhipwreck of the
was deſigned for a pattern to all others, that the greateſt finners might ||
not deſpair of mercy with God.
| -
Note here, 1. Our apoſtle was one of the firſt great finners converted
to chriſtianity. 2. He was converted, and obtained mercy, for the ſake
of others as well as of himſelf; he was a pattern to others.
Lord Jeſus Chriſt ſhews great long-ſuffering in the converſion of great
ſinners. 4. Thoſe who obtain mercy, believe on the Lord Jeſus Chriſt;
for without faith it is impoſſible to pleaſe God, Heb. 11.6. 5. Thoſe
who believe on Christ, believe on him to life everlasting ; they believe to
the ſaving of the ſoul, Heb. 10. 39.
Secondly, He mentions it to the glory of God :
the mercy he had found with God, he could not go on with his letter,
without inſerting a thankful acknowledgment of God’s goodneſs to
him; “Now unto the King eternal, immortal, inviſible, the only wiſe
God, be honour and glory for ever and ever. Amen.” Obſerve,
1. That graee which we have the comfort of, God must have the glory
of. Thoſe who are ſenſible of their obligations to the mercy and grace
of God, will have their hearts enlarged in his praiſe. Here is praiſe
aſcribed to him, as the King eternal, immortal, inviſible.
2. When we have found God good, we must not forget to pronounce
him great ; and his kind thoughts of us must not at all abate our high
thoughts of him, but rather increaſe them. God had taken particular
cognizance of Paul, and ſhewed him mercy, and taken him into com-
munion with himſelf, and yet he calls him the King eternal, &c. God’s
gracious dealings with us ſhould fill us with admiration of his glorious
attributes. He is eternal, without beginning of days, or end of life, or
change of time. He is the Ancient of days, Dan. 7.9. He is immortal,
and the Original of immortality; he only has immortality, (1 Tim.
9. 16.) for he cannot die. He is invisible, for he cannot be ſeen with
mortal eyes, dwelling in the light which no man can approach unto,
whom no man hath ſeen or can ſee. He is (1 Tim. 6. 16.) the only
wise God; (Jude 25.) he only is infinitely wiſe, and the Fountain of all
wiſdom. “ To him be glory for ever and ever.” Let me be for ever
employed in giving honour and glory to him, as the thouſands of thou-
ſands do, Rev. 5, 12, 13. -
18. This charge I commit unto thee, ſon Timothy, ac-
cording to the prophecies which went before on thee, that
thou by them mighteft war a good warfare; 19. Hold-
ing faith, and a good conſcience; which ſome having put
away concerning faith have made ſhipwreck: . 20. Of
whom are Hymeneus and Alexander ; whom I have de-
livered unto Satan, that they may learn not to blaſpheme.
Here is the charge he gives to Timothy to proceed in his work with
reſolution, v. 18. Obſerve here, The goſpel is a charge committed to
the ministers of it ; it is committed to their trust, to ſee that it be duly
applied according to the intent and meaning of it, and the defign of its
great Author. It ſeems, there had been prophecies before, concerning
Timothy, that he ſhould be taken into the miniſtry, and ſhould prove
eminent in the work of the miniſtry ; this encouraged Paul to commit
this charge to him.
Obſerve,
1. The miniſtry is a warfare, it is a good warfare againſt fin and
Satan ; and under the banner of the Lord Jeſus, who is the Captain of
our ſalvation, (Heb. 2, 10.) and in his cauſe, and againſt his enemies,
miniſters are in a particular manner engaged.
2. Miniſters muſt was this good warfare ; maſt execute their office
Vol. V. No. 103.
3. The
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having ſpoken of
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faith, he ſpecifies two, Hymeneus and Alexander, who had made a profeſ-
fion of the chriſtian religion, but had quitted that profeſſion; and Paul
had delivered them to Satan, had declared them to belong to the kingdom
of Satan, and, as ſome think, had, by an extraordinary power, delivered
them to be terrified or tormented by Satan, that they might learn not to
blaspheme, not to contradićt or revile the doćtrine of Chriſt, and the
good ways of the Lord. Obſerve, The primary deſign of the higheſt
cenſures in the primitive church, was, to prevent further fin, and to
reclaim the finner. In this caſe it was for the deſtruction of the fleſh,
that the ſpirit might be ſaved in the day of the Lord Jeſus, 1 Cor. 5. 5.
Obſerve,
(1.) Thoſe who love the ſervice and work of Satan, are juſtly deli-
vered over to the power of Satan; whom I have delivered to Satan. (2.)
God can, if he pleaſes, work by contraries : Hymeneus and Alexander
are delivered to Satan, that they may learn not to blaſpheme, when one
would rather think they would learn of Satan to blaſpheme the more.
º Thoſe who have put away a good conſcience, and made a ſhipwreck
of faith, will not ſtick at any thing, blaſphemy not excepted. (4.)
Therefore let us hold faith and a good conſcience, if we would keep clear
of blaſphemy ; for if we once let go our hold of theſe, we do not know
where we ſhall ſtop.
CHAP. II.
In this chapter, St. Paul treats, I. Qf prayer, with many reaſons for it,
v. 1...8. II. Qf women’s apparel, v. 9, 10. III. Qf their ſubjection,
with the reaſons of it, v. 11...14. IV. A promiſe given for their en-
couragement in child-bearing, v. 15.
1. EXHORT therefore, that, firſt of all, ſupplications,
prayers, interceſſions, and giving of thanks, be
made for all men; 2. For kings, and for all that are in
authority; that we may lead a quiet and peaceable life in
all godlineſs and honeſty. 3. For this is good and ac-
ceptable in the fight of God our Saviour; 4. Who will
have all men to be ſaved, and to come unto the knowledge
of the truth. 5. For there is one God, and one mediator
between God and men, the man Chriſt Jeſus; 6. Who
gave himſelf a ranſom for all, to be teſtified in due time.
7. Whereunto I am ordained a preacher, and an apoſtle,
(I ſpeak the truth in Chriſt, and lie not,) a teacher of the
Gentiles in faith and verity. , 8. I will therefore that men
pray every-where, lifting up holy hands, without wrath
and doubting :
Here is, ſº
I. A charge given to chriſtians, to pray for all men in general, and
particularly for all in authority. Timothy muſt take care that this was
done. Paul does not ſend him any preſcribed form of prayer, as we
have reaſon to think he would if he had intended that miniſters ſhould
be tied to that way of praying ; but in general, that they ſhould make
supplications, prayers, intercéſſions, and giving ºf thanks supplications,
for the averting of evil; prayers, for the obtaining of good ; intercºſions
for others; and thanksgivings for mercies already received. Paul thought
it enough to give them general heads; they, having the ſcripture to
| direct them in prayer, and the Spirit of prayer poured out upon them,
needed not any further directions. Obſerves. The deſign of the chriſ-
- § H.
... • A. D. 64.
tian religion was to promote prayer; and the diſciples of Chriſt muſt be
praying people. , Pray always with all prayer, Epheſ. 6, 18. There
muſt be prayers for ourſelves in the firſt place; this is implied here; we
muſt alſo pray for all men, for the world of mankind in general, for par-
ticular perſons who need or defire our prayers.
tian religion was from being a ſect, when it taught men this diffuſive
charity ; to pray, not only for thoſe of their own way, but for all men.
Pray for kings; (v. 2.) though the kings at this time were heathens,
enemies to chriſtianity, and perſecutors of chriſtians, yet they muſt pray
for them, becauſe it is for the public good that there ſhould be civil
government, and proper perſons intruſted with the adminiſtration of it,
whom therefore we ought to pray for, yea, though we ourſelves ſuffer
under them. For kings; and all that are in authority, that is, inferior
magiſtrates: we muſt pray for them, and we muſt give thanks for them,
pray for their welfare, and for the welfare of their kingdoms, and there-
fore muſt not plot againſt them, that in the peace thereof we may have
peace, and give thanks for them and for the benefit we have under their
government ; that “we may lead a quiet and peaceable life in all god-
lineſs and honeſty.” Here ſee what we muſt deſire for kings—that
God will ſo turn their hearts, and dire&t them, and make uſe of them,
that we under them may lead a quiet and peaceable life. He does not
fay, “that we may get preferments under them, grow rich, and be in
hoñour and power under them ;” no, the top of the ambition of a good
chriſtian is, to lead a quiet and peaceable life, to get through the world
unmoleſted in a low private ſtation. We ſhould defire that we and others
may lead a peaceable life in all godlineſs and honeſty; implying, that we
cannot expect to be kept quiet and peaceable, unleſs we keep in all god-
lineſs and honesty. Let us mind our duty, and then we may expe&t to
be taken under the protećtion both of God and the government. In all
godlingſ; and honesty. Here we have our duty as chriſtians ſummed up
in two words; godlineſs, that is, the right worſhipping of God; and
honesty, that is, a good conduct toward all men. Theſe two muſt go
together ; we are not truly honeſt, if we are not godly, and do not
render to God his due ; and we are not truly godly, if we are not honeſt,
for God hates robbery for burnt-offering. -
Here we obſerve, 1. Chriſtians are to be men much given to prayer;
they ought to abound herein, and ſhould uſe themſelves to prayers, ſup-
plications, &c. .. 2. In our prayers we are to have a generous concern
for others as well as for ourſelves; we are to pray for all men, and to
give thanks for all men ; and muſt not confine our prayers or thankſ.
givings to our own perſons or families. 3. Prayer conſiſts of various
parts, of ſupplications, interceſſions, and thankſgivings; for we muſt
pray for the mercies we want, as well as be thankful for mercies already
received ; and we are to deprecate the judgments which our own fins or
the fins of others have deſerved. 4. All men, yeakings themſelves, and
thoſe who are in authority, are to be prayed for; they want our prayers,
for they have many difficulties to encounter, many ſnares to which their
exalted ſtations expoſe them. 5. In praying for our governors, we take
the moſt likely courſe to lead a peaceable and quiet life. The Jews at
Babylon were commanded to ſeek the peace of the city, whither the
Lord had cauſed them to be carried captives, and to pray to the Lord
for it ; for in the peace thereof they ſhould have peace, Jer. 29. 7. 6. If
we would lead a peaceable and quiet life, we must live in all godlineſs
and honesty; we must do our duty to God and man. “ He that will
love life, and ſee good days, let him refrain his tongue from evil, and his
lips that they ſpeak no guile; let him eſchew evil, and do good; let him
ſeek peace, and enſue it,” 1 Pet. 3. 10, 11. *
Now the reaſon he gives for this is, “ becauſe this is good in the fight
of God our Saviour;” the goſpel of Christ requires this. That which
is acceptable in the fight of God our Saviour, we ſhould do, and ſhould
abound in. *
II. As a reaſon why we ſhould in our prayers concern ourſelves for
all men, he ſhews God’s love to mankind in general, v. 4.
1. One reaſon why all men are to be prayed for, is, becauſe there is
one God, and that God bears a good will to all mankind. There is one
God, (v. 5.) and one only, there is no other, there can be no other, for
there can be but one infinite. This one God will have all men to be
saved; he defires not the death and destruction of any, (Ezek. 33. 11.
but the welfare and ſalvation of all. Not that he has decreed the ſalva-
tion of all, for then all men would be ſaved ; but he has a good will to
the ſalvation of all, and none periſh but by their own fault, Matth.
23. 37. He will have all to be ſaved, and to come to the knowledge of
the truth ; to be ſaved in the way that he has appointed, and not other-
wiſe. It concerns us to get the knowledge of the truth, becauſe that is
See how far the chriſ-,
1 TIMOTHY, II,
Univerſal Prayer recommended.
the way to be ſaved ; “ Christ is the Way
the Life.” - •
2. There is one Mediator, and that Mediator gave himſelf a Ranſom
for-all. As the mercy of God extends itſelf to all his works, ſo the
mediation of Chriſt extends itſelf thus far to all the children of men, that
he paid a price ſufficient for the ſalvation of all mankind; he brought
mankind to ſtand upon new terms with God, ſo that they are not now
under the law as a covenant of works, but as a rule of life; they are
under grace; not under the covenant, of innocence, but under a new
covenant; he gave himself a ransom. , Obſerve, The death of Chriſt
was a ranſom, a counter-price; we deſerved to have died; Chriſt died
for us, to ſave us from death and hell ; he gave himſelf a Ranſom volun-
tarily, a Ranſom for all; ſo that all mankind are put in a better con-
dition than that of devils. He died to work out a common ſalvation :
in order hereunto, he put himſelf into the office of Mediator between
God and man. A mediator ſuppoſes a controverſy. Sin had made a
quarrel between us and God; Jeſus Chriſt is a Mediator who under-
takes to make peace, to bring God and man together, in the nature of
an Umpire or Arbitrator, a Days-man who lays his hand upon us both,
Job 9. 33. He is a Ranſom that was to be testified in due time ; that is,
in the Old Teſtament-times, his ſufferings, and the glory that ſhould
follow, were ſpoken of as things to be revealed in the laſt times, 1 Pet.
1. 10, 11. And they are accordingly revealed, Paul himſelf having been
ordained a preacher and an apostle, to publiſh to the Gentiles the glad
tidings of redemption and ſalvation by Jeſus Chriſt. This doćtrine of
Chriſt’s mediation Paul was intruſted to preach to every creature, Mark
16. 15. He was appointed to be a teacher of the Gentiles ; beſide his
general call to the apoſtleſhip, he was commiſſioned particularly to preach
to the Gentiles, in faith and truth, faithfully and truly. Note,
(1.) It is good and acceptable in the fight of God our Saviour, that
we pray for kings and for all men, and alſo, that we lead a peaceable
and quiet life; and this is a very good reaſon why we ſhould do the one
as well as the other. (2.) God has a good will to the ſalvation of all ;
ſo that it is not ſo much the want of a will in God to ſave them, as it is
a want of will in themſelvesao be ſaved in God’s way. Here our bleſſed
Lord charges the fault : Te will not come unto me, that ye may have life,
John 5.40. I would have gathered you, and ye would not. (3.) Thoſe
who are ſaved muſt come to the knowledge of the truth, for that is
God’s appointed way to ſave ſinners; without knowledge the heart can-
not be good ; if we do not know the truth, we cannot be ruled by it.
(4.) It is obſervable, that the unity of God is aſſerted, and joined with
the unity of the Mediator; and the church of Rome might as well
maintain a plurality of gods as a plurality of mediators. (5.) He that
is a Mediator in the New Teſtament ſenſe, gave himſelf a Ranſom.
Vain then is the pretence of the Romaniſts, that there is but one Medi-
ator cf ſatisfaction, but many of interceſſion; for, according to St. Paul,
Chriſt's giving himſelf a Ranſom, was a neceſſary part of the Mediator’s
office; and indeed this lays the foundation for his interceffion. (6.)
St. Paul was ordained a miniſter, to declare this to the Gentiles, that
Chriſt is the one Mediator between God and men, who gave himſelf a
Ranſom for all. This is the ſubſtance of which all miniſters are to
preach to the end of the world; and St. Paul magnified his office, as he
was the apoſtle of the Gentiles, Rom. l I. 13. Lastly, Miniſters muſt
preach the truth, what they apprehend to be ſo, and they muſt believe
and the Truth, and ſo he is
it themſelves; they are, like our apoſtle, to preach in faith and verity,
and they muſt alſo be faithful and truſty.
III. A direction how to pray, v. 8.
1. Now, under the goſpel, prayer is not to be confined to any one
particular houſe of prayer, but men muſt pray every-where : no place is
amiſs for prayer, no one place more acceptable to God than another,
John 4. 21. Pray every-where. We muſt pray in our cloſets, pray in
our families, pray at our meals, pray when we are on journeys, and pray
in the ſolemn aſſemblies, whether more public or private.
2. It is the will of God, that in prayer we ſhould lift up holy hands;
lifting up holy hands, or pure hands, pure from the pollution of fin,
waſhed in the fountain opened for fin and uncleanneſs ; I will wash my
hands, &c. Pſ. 26. 6.
3. We muſt pray in charity, without wrath, or malice, or anger at any
erſon.
P 4. We muſt pray in faith, without doubting, (Jam. 1. 6.) or, as ſome
read it, without diſputing ; and then it falls under the head of charity.
9. In like manner alſo, that women adorn themſelves in
modeſt apparel, with ſhamefacedneſs and ſobriety; not with
* * : *
A. D. 64.
broidered hair, or gold, or pearls, or coſtly array; 10.
But (which becometh women profeſſing godlineſs) with
good works. 11. Let the woman learn in ſilence with all
Íubjećtion. 12. But I ſuffer not a woman to teach, nor to
uſurp authority over the man, but to be in ſilence. 13.
For Adam was firſt formed, then Eve. 14. And Adam
was not deceived; but the woman, being deceived, was
in the tranſgreſſion. 15. Notwithſtanding, ſhe ſhall be
ſaved in child-bearing, if they continue in faith and charity
and holineſs with ſobriety.
Here is a charge, that women who profeſs the chriſtian religion, ſhould
be modeſt, ſober, filent, and ſubmiſſive, as becomes their place.
1. They muſt be very modeſt in their apparel, not affecting gaudineſs,
gaiety, or coſtlineſs ; (you may read the vanity of a perſon’s mind in
the gaiety and gaudineſs of their habit;) becauſe they have better orna-
ments with which they ſhould “adorn themſelves, as becomes women
profeſſing godlineſs, with good works.” Nota, Good works are the beſt
ornament; theſe are, in the fight of God, of great price. “ Thoſe that
profeſs godlineſs, ſhould, in their dreſs, as well as other things, ačt as
becomes their profeſſion ;” inſtead of laying out their money on fine
clothes, they muſt lay it out in works of piety and charity, which are
properly called good works. *
2. Women muſt learn—learn the principles of their religion, learn
Chriſt, learn the ſcriptures; they muſt not think that their ſex excuſes
them from that learning which is neceſſary to ſalvation.
3. They muſt be ſilent, ſubmiſſive, and ſubjećt, and not usurp autho-
rity. The reaſon given, is, becauſe Adam was first formed, then Eve
out of him, to denote her ſubordination to him, and dependence upon
him ; and that ſhe was made for him, to be a help-meet for him. And
as ſhe was laſt in the creation, which is the one reaſon for her ſubječtion;
fo ſhe was firſt in the tranſgreſſion, and that,is another reaſon. Adam
was not deceived, that is, not firſt ; the ſerpent did not immediately ſet
upon him, but the woman was firſt in the tranſgreſſion ; (2 Cor. 11. 3.)
and it was part of the ſentence, “ Thy define ſhall be to thy huſband,
and he ſhall rule over thee,” Gen. 3. 16. \
But it is a word of comfort, (v. 15.) that they who continue in
fobriety, ſhall be ſaved in child-bearing, or with child-bearing. The
Meſfiah, who was born of a woman, ſhould break the ſerpent’s head;
(Gen. 3. 15.) or, the ſentence which they are under for fin, ſhall be no
bar to their acceptance with Chriſt, “if they continue in faith, and
charity, and holineſs, with ſobriety.”
Here we obſerve, (1.) The extenſiveneſs of the rules of chriſtianity;
they reach not only to men, but to women, not only to their perſons,
but alſo to their dreſs, which muſt be modeſt, like their ſex; and to their
outward deportment and behaviour, it muſt be in ſilence, with all ſubjec-
tion, (2.) Women are to profeſs godlineſs as well as men ; for they
are baptized, and thereby fland engaged to exerciſe themſelves to godli-
neſs ; and, to their honour be it ſpoken, many of them were eminent
profeſſors of chriſtianity in the days of the apoſtles, as the book of Aćts
will inform us. (3.) Women being more in danger of exceeding in their
apparel, it was more neceſſary to caution them in this reſpect. (4.)
The beſt ornaments for profeſſors of godlineſs, are, good works. (5.)
According to St. Paul, women muſt be learners, and are not allowed to
be public teachers in the church : for teaching is an office of authority;
whereas ſhe muſt not uſurp authority over the man, but is to be in filence.
But, notwithſtanding this prohibition, good women may and ought to
teach their children at home the principles of religion. Timothy from a
child had known the holy ſcriptures; and who ſhould teach him but his
mother and grandmother 2 Tim. 3. 15. Aquila and his wife Priſcilla
expounded unto Apollos the way of God more perfectly ; but then they
did it privately, for they took him unto them, Aćts 18. 26. (6.) Here
are two very good reaſons given for the man’s authority over the woman,
and her ſubjećtion to the man, v. 13, 14. Adam was firſt formed, then
Eve ; ſhe was created for the man, and not the man for the woman ;
(1 Cor. 11. 9.) then ſhe was deceived, and brought the man into the
tranſgreſſion. Lastly, Though the difficulties and dangers of child-
bearing are many and great, as they are part of the puniſhment inflićted
on the ſex for Eve’s tranſgreſſion, yet here is much for her ſupport and
encouragement ; notwithstanding she shall be saved, &c. Though in for.
row, yet, ſhe ſhall bring forth, and be a living mother of living chil-
dren; with this proviſo, that they continue in faith, and charity, and
ITIMOTHY, II, III.
* :
The Qualifications of a Biſhop.
holineſs, with ſobriety : and women under the circumſtance of child-
bearing ſhould by faith lay hold on this promiſe for their ſupport in the
needful time. * *
CHAP. III.
In this chapter, our apostle treats of church-officers. And, I. He gives us
the qualifications of a person to be admitted to the office of a bishop,
v. 1...7. II. He gives us the qualifications of deacons ; (v. 8...10.)
and of their wives ; (v. 11.) again of the deacons, v. 12, 13. III. He
gives us the reasons of his writing to Timothy, whereupon he speaks of the
church and the foundation-truth professed therein, v. 14, to the end.
1. Tº is a true ſaying, If a man deſire the office of a
biſhop, he deſireth a good work. 2. A biſhop
then muſt be blameleſs, the huſband of one wife, vigilant,
ſober, of good behaviour, given to hoſpitality, apt to
teach ; 3. Not given to wine, no ſtriker, not guilty of
filthy lucre: but patient, not a brawler, not covetous; 4. .
One that ruleth well his own houſe, having his children in
ſubjećtion with all gravity; 5. (For if a man know not how
to rule his own houſe, how ſhall he take care of the church
of God?) 6. Not a novice, left, being lifted up with pride,
he fall into the condemnation of the devil. 7. Moreover,
he muſt have a good report of them who are without;
left he fall into reproach and the ſnare of the devil.
The two epiſtles to Timothy, and that to Titus, contain a ſcripture-
plan of church-government, or a dire&tion to miniſters. Timothy, we
ſuppoſe, was an evangeliſt who was left at Epheſus, to take care of thoſe
whom the Holy Ghoſt had made biſhops there, that is, the preſbyters,
as appears by A&ts 20. 28. where the care of the church was committed
to the preſbyters, and they were called bishops. It ſeems, they were
very loath to part with Paul, eſpecially becauſe he told them, they ſhould
see his face no more, (A&ts 20. 38.) for their church was but newly
planted, they were afraid of undertaking the care of it, and therefore
Paul left Timothy with them to ſet them in order.
And here we have the charaćter of a goſpel-miniſter, who office it is, as
a biſhop to prefide in a particular congregation of chriſtians; “If a man
deſire the office of a biſhop, he defines a good work,” v. 1. The miniſ-
try is a work. However the office of a biſhop may be now thought a
good preferment, then it was thought a good work. Obſerve,
(1.) The office of a ſcripture-biſhop is an office of divine appoint-
ment, and not of human invention ; the miniſtry is not a creature of the
ſtate, and it is pity that the miniſter ſhould be at any time the tool of
the ſtate. The office of the miniſtry was in the church before the magiſ-
trate countenanced chriſtianity, for this office is one of the great gifts
Chriſt has beſtowed on the church, Eph. 4. 8, 11. (2.) This office of
a chriſtian-biſhop is a work which requires diligence and application :
the apoſtle repreſents it under the notion and charaćter of a work; not
of great honour and advantage, for miniſters ſhould always look more to
their work than to the honour and advantage of their office. (3.) It is
a good work, a work of the greateſt importance, and deſigned for the
greateſt good : the miniſtry is converſant about no lower concerns than
the life and happineſs of immortal ſouls; it is a good work, becauſe de-
figned to illuſtrate the divine perfeótions in bringing many ſons into glory;
the miniſtry is appointed to open men’s eyes, and to turn them from
darkneſs to light, and from the power of Satan unto God, &c. Aćts
26, 18. (4.) There ought to be an earneſt define of the office, in thoſe
who would be put into it; if a man defire, he ſhould earneſtly defire it,
for the proſpect he has of bringing greater glory to God, and of doing
the greateſt good to the ſouls of men by this means. This is the queſ.
tion propoſed to thoſe who offer themſelves to the miniſtry of the
church of England; “Do you think you are moved by the Holy Ghoſt
to take upon you this office ’’’
In order to the diſcharge of this office, the doing of this work, the
workman muſt be duly qualified.
1. A miniſter muſt be blameleſs ; he muſt not lie under any ſcandal;
he muſt give as little occaſion for blame as can be, becauſe that will be
a prejudice to his miniſtry, and will refle&t reproach upon his office.
2. He muſt be the huſband of one wife s not having given a bill of
A. D. 64.
divorce to one, and then taking another,
once, as at that time was too common both among Jews and Gentiles,
eſpecially among the Gentiles.
3. He muſt be vigilant and watc
whom he may devour, l Pet. 5, 8. !.
4. He muſt be ſober, temperate, moderate in all his ačtions, and in the
uſe of all creature-comforts.
sober, &e vigilant.
5. He muſt be of good behaviour, compoſed and ſolid, and not light,
vain, and frothy.
6. He muſt be given to hoſpitality; open-handed to ſtrangers, and
ready to entertain them according to his ability, as one who does not ſet |
his heart upon the wealth of the world, and who is a true lover of his
brethren.
7. Apt to teach. Therefore this is a preaching biſhop whom Paul
deſcribes, one who is both able and willing to communicate to others the
*
* *
;
knowledge which God has given him ; one who is fit to teach, and ready
to take all opportunities of giving inſtruction; who is himſelf “well in-
ſtructed in the things of the kingdom of heaven,” and is communicative
of what he knows to others. a
8. No drunkard ; not given to, wine,
wine when they went in to miniſt
pervert the law. . . . . . . * * ,
9. No striker; one who is not quarrelſome, or apt to uſe violence to
any, but does every thing with mildneſs, love, and gentleneſs. The ſer-
vant of the Lord muſt not ſtrive, but be gentle towards all, &c. 2 Tim.
2. 24. ! ( , " '
10. One who is not greedy of filthy lucre ; who does not make his
miniſtry to truckle to any ſecular defign or interest ; who uſes no mean,
baſe, ſordid ways of getting money; who is dead to the wealth of this
world, lives above it, and makes it appear he is ſo. -
11. He must be patient, and not a brawler; of a mild diſpoſition.
Chriſt, the great Shepherd and, Biſhop of ſouls, is ſo. Not apt to be
angry or quarrelſome, as not a ſtriker with his hands, ſo not a brawler
with his tongue; for how ſhall men teach others to govern their tongues,
who do not make conſcience of keeping them under good government
themſelves 2
12. Not covetous. Covetouſneſs is bad in any, but it is worſt in a
miniſter, whoſe calling leads him to converſe ſo much with another
world.
13. He muſt be one who keeps his family in good order; that rules
well his own house, that he may ſet a good example to other maſters of
families, to do ſo too; and that he may thereby give a proof of his ability
to take care of the church of God ; “ For if a man know not how to
The prieſts were not to drink
er, (Lev. 10.8, 9.) lest they drink and
rule his own houſe, how ſhall he take care of the church of God.” Ob-
ſerve, The families of miniſters ought to be examples of good to all other
families. Miniſters muſt have their children in ſubjection ; then it is the
duty of miniſters’ children to ſubmit to the inſtrućtions that are given
them. With all gravity. The beſt way to keep inferiors in ſubjećtion,
is, to be grave with them. Not having his children in ſubjećtion with
all austerity, but with all gravity. -
14. He muſt not be a novice ; not one newly brought to the chriſtian
religion; or not one who is but meanly inſtructed in it, who knows
no more of religion than the ſurface of it, for ſuch a one is apt to be
lifted up with pride ; the more ignorant men are, the more proud they
are. * Leſt, being lifted up with pride, he fall into the condemnation
\
f
!
T TIMOTHY, III.
Sobriety and watchfulneſs are often in
ſcripture put together, becauſe they mutually befriend one another; Be
have the praiſe and glory of it.
i
of the Devil.” The devils fell through pride, which is a good reaſon
why we ſhould take heed of pride, becauſe it is a fin that turned angels
into devils.
15. He muſt be of good reputation among his neighbours, and under
no reproach from former converſation ; for the Devil will make uſe of
that to inſnare others, and work in them an averſion to the doćtrine of
Chriſt, preached by thoſe who have not had a good report.
Now upon the whole, having briefly gone through the qualifications.
of a goſpel-biſhop, we may, (1.) With great reaſon cry out, as St. Paul
does, Who is ſufficient for theſe things P 2 Cor. 2. 16. Hic labor, hoc
opus—This is a work indeed. What piety, what prudence, what zeal,
what courage, what faithfulneſs, what watchfulneſs over ourſelves, our
The Qualifications of a Biſhop.
or not having many wives at # what holy watchfulneſs is neceſſary in this work! ( 2.) Have not the
beſt qualified and the moſt faithful and conſcientious miniſters juſt reaſon.
to complain againſt themſelves, that ſo much is requiſite by way of quali-
hful againſt Satan, that ſubtle enemy; ;
he muſt watch over himſelf, and the ſouls of thoſe who are committed to :
his charge, of whom having taken the overſight, he muſt improve all i
opportunities of doing them good. A miniſter ought to be vigilant,
becauſe our adverſary the Devil goes about like a roaring lion, ſecking
fication, and ſo much work is neceſſary to be done : And, alas ! how
far ſhort do the beſt come of what they ſhould be, and what they ſhould
do I (3.) Yet let thoſe bleſs God, and be thankful, whom the Lord
has enabled, and counted faithful, putting them into the miniſtry : if
God is pleaſed to make any, in ſome degree, able and faithful, let him
(4.) For the encouragement of all
faithful miniſters, we have Chriſt’s gracious word of promiſe, “Lo, I
am with you alway, even unto the end of the world,” Matth, 28. 20.
And if he be with us, he will fit us for our work in ſome meaſure, and
carry us through the difficulties of it with comfort, graciouſly pardon
our imperfeótions, and reward our faithfulneſs with a crown of glory that
fadeth not away, 1 Pet. 5. 4.
}
8. Likewſe muſt the deacons be grave, not double-tongued,
not given to much wine, not greedy of filthy lucre ; 9.
Holding the myſtery of the faith in a pure conſcience.
10. And let theſe alſo firſt be proved ; then let them uſe.
the office of a deacon, being found blameleſs. 11. Even
ſo muſt their wives be grave, not ſlanderers, ſober, faithful
in all things. 12, Let the deacons be the huſbands of one
wife, ruling their children and their own houſes well. 13.
For they that have uſed the office of a deacon well pur-
chaſe to themſelves a good degree, and great boldneſs in
the faith which is in Chriſt Jeſus.
1. We have here the charaćter of deacons : theſe had the care of the
temporal concerns of the church, that is, the maintenance of the miniſ-
ters and proviſion for the poor : they ſerved tables, while the miniſters
or biſhops gave themſelves only to the miniſtry of the word and prayer,
Aćts 6. 2, 4. Of the inſtitution of this office with that which gave oc-
caſion to it, you have an account in Aëts 6, 1...7. Now it was requi-
fite that the deacons ſhould have a good charaćter, becauſe they were
aſſiſtants to the miniſters, appeared and ačted publicly, and had a great
truſt repoſed in them. They muſt be grave; gravity becomes all chriſ-
tians, but eſpecially thoſe who are in office in the church. Not double-
tongued; that will ſay one thing to one, and another thing to another,
according as their intereſt leads them : a double tongue comes from a
double heart; flatterers and ſlanderers are double-tongued. Not given
to much wine ; for that is a great diſparagement to any man, eſpecially
to a chriſtian, and one in office, unfits men for buſineſs, opens the door
to many temptations. Not greedy offilthy lucre ; this would eſpecially
be bad in the deacons, who were intruſted with the church’s money, and,
if they were covetous and greedy of filthy lucre, would be tempted to
embezzle it, and convert that to their own uſe which was intended for
the public ſervice. Holding the mystery of faith in a pure conscience,
v. 9. Note, The myſtery of faith is beſt held in a pure conſcience.
The practical love of truth is the moſt powerful preſervative from error
and deluſion. If we keep a pure conſcience, take heed of every thing
that debauches conſcience, and draws us away from God, that will pre-
ſerve in our ſouls the myſtery of faith. Let theſe alſo first be proved,
v. 10. It is not fit that the public truſts ſhould be lodged in the hands.
of any, till they are firſt proved, and found fit for the buſineſs they are
to be intruſted with ; the ſoundneſs of their judgments, their zeal for
Chriſt, and the blameleſſneſs of their converſation, muſt be proved.
2. Their wives likewiſe muſt have a good chara&ter; (v. 11.) they
muſt be of a grave behaviour, not slanderers, tale-bearers, carrying ſtories
to make miſchief and ſow diſcord; they muſt be sober and faithful in all
things, not given to any exceſs, but truſty in all that is committed to
them. All who are related to miniſters, muſt double their care to walk
as becomes the goſpel of Chriſt, left, if they in any thing walk diſorderly,
the ministry be blamed. As he ſaid before of the biſhops or miniſters,
ſo here of the deacons, they muſt be the husband of one wife, ſuch as had
not put away their wives, upon diſlike, and married others; they muſt
rule their children and their own houses well; families of miniſters ſhould
be examples to other families. And the reaſon why the deacons muſt
be thus qualified, is, (v. F.3.) becauſe, though the office of a deacon be
of an inferior degree, yet it is a ſtep toward the higher degree ; and they
luſts, appetites, and paſſions, and over thoſe under our charge; I ſay, !! who had ſerved tables well, the church might ſee cauſe afterward to diſ-

A. D. 64.
The Myſtery of Codlineſs.
I TIMOTHY, III.
charge from that ſervice, and prefer to ſerve in preaching the word and
in prayer. Or it may be meant of the good reputation that a man would
gain by his fidelity in this office; “they will purchaſe to themſelves great
boldneſs in the faith that is in Chriſt Jeſus.”
Obſerve, (1.) In the primitive church there were but two orders of
miniſters or officers, bishops and deacons, Philip. 1. 1.
invented the reſt. The office of the biſhop, preſbyter, paſtor, or miniſ.
ter, was confined to prayer and to the miniſtry of the word; and the
office of the deacon was confined to, or at leaſt principally converſant
about, ſerving tables. Clemens Romanus, in his epiſtle to the chriſtians,
(cap: 42, 44.) ſpeaks very fully and plainly to this effect, that the
apostles, foreknowing, by our Lord Jeſus Christ, that there would ariſe
in the christian church a controverſy about the name Episcopacy, ap-
pointed the forementioned orders, bishops and deacons. (2.) The ſcrip-
ture-deacon’s main employment was, to ſerve tables, and not to preach
or baptize. It is true, indeed, Philip did preach and baptize many in
Samaria, (Acts 8.) but you read he was an evangelist, (Acts 21. 8.)
and he might preach and baptize, and perform any other part of the
ministerial office under that chara&ter: but still the deſign of the deacon’s
office was, to mind the temporal concerns of the church, ſuch as the
ſalaries of the ministers, and providing for the poor. (3.) Several qua-
lifications were very neceſſary, even for theſe inferior officers; The deacons
must be grave, &c. (4.) Some trial ſhould be made of perſon’s qualifi.
cations before they are admitted into office in the church, or have any
trust committed to them; Let these also first be proved. (5.) Integrity
and uprightneſs in an inferior office, are the way to be preferred to a
higher station in the church; They purchase to themselves a good degree.
(6.) This will alſo give a man great boldneſs in the faith, whereas a
want of integrity and uprightneſs will make a man timorous, and ready
to tremble at his own ſhadow; “ The wicked fleeth when no man pur-
fueth, but the righteous are bold as a lion,” Prov. 28. 1.
14. Theſe things write I unto thee, hoping to come unto
After-ages have
|
-
God, the true God in oppoſition to falſe gods, dumb and dead idols;
the pillar and ground of truth; that is, either,
(1.) The church itſelf; that is, the pillar and ground of truth. Not
that the authority of the ſcriptures depends upon that of the church, as
the papiſts pretend, for truth is the pillar and ground of the church :
but the church holds forth the ſcripture and the doćtrine of Chriſt, as
the pillar, to which a proclamation is affixed, holds forth the proclama-
tion: “. Even to the principalities and powers in heavenly places, is made
known by the church, the manifold wiſdom of God,” Eph. 3. 10.
| (2.) Others underſtand it of Timothy. He, not he himſelf only, but
| he as an evangeliſt, he and other faithful miniſters, are the pillars and
| ground of truth: it is their buſineſs to maintain, hold up, and publiſh,
the truths of Chriſt in the church. It is ſaid of the apoſtles, that they
seemed to be pillars, Gal. 2. 9.
[1] Let us be diligent and impartial in our own inquiries after truth:
let us buy the truth at any rate, and not think much of any pains to
diſcover it. [2] Let us be careful to keep and preſerve it; “ Buy the
truth, and sell it not, (Prov. 23. 23.) do not part with it ºn any con-
ſideration.” [3]. Let us take care to publiſh it, and to tranſmit it
ſafe and uncorrupted unto poſterity. [4.] When the church ceaſes to
be the pillar and ground of truth, we may and ought to forſake her; for
our regard to truth ſhould be greater than our regard to the church;
we are no longer obliged to continue in the church, than ſhe continues
to be the pillar and ground of truth.
Now what is the truth which the churches and miniſters are the pillars
and grounds of He tells us, (v. 16.) that without controverſy great is
the mystery of godlineſs. The learned Camero joins this with what goes
before, and then it runs thus, “ The pillar and ground of the truth;
and without controversy great is the mystery of godliness.” He ſuppoſes
this myſtery to be the pillar, &c. Obſerve,
First, Chriſtianity is a myſtery, a myſtery that could not have been
found out by reaſon or the light of nature, and cannot be comprehended
by reaſon, becauſe it is above reaſon, though not contrary thereto. It is
thee ſhortly : 13. But if I tarry long, that thou mayeft
know how thou oughteſt to behave thyſelf in the houſe of
God, which is the church of the living God, the pillar and
ground of the truth. 16. And without controverſy great
is the myſtery of godlineſs: God was manifeſt in the
fleſh, juſtified in the Spirit, ſeen of angels, preached unto
the Gentiles, believed on in the world, received up into
glory.
He concludes the chapter with a particular direction to Timothy.
I. He hoped ſhortly to come to him, to give him further directions
and aſſiſtance in his work, and to ſee that chriſtianity was well planted,
and took root well, at Epheſus; he therefore wrote the more briefly to
him. But, -
II. He wrote “leſt he ſhould tarry long, that he might know how to
behave himſelf in the houſe of God, how to conduct himſelf as became
an evangeliſt, and the apoſtle's ſubſtitute. Obſerve, Thoſe who are em-
ceeds all the myſteries of the Gentiles.
a myſtery not of philoſophy or ſpeculation; but, Secondly, It is a
myſtery of godlineſs, deſigned to promote godlineſs; and herein it ex-
Thirdly, It is a revealed myſtery,
not ſhut up and ſealed; and it does not ceaſe to be a myſtery, becauſe
now in part revealed.
Now what is the myſtery of godlineſs? It is Chriſt; and here are
fix things concerning Chriſt, which make up the myſtery of godlineſs.
1. That he is God manifeſt in the fleſh : God was manifest in the flesh.
This proves that he is God, the eternal Word, that was made fleſh, and
was manifeſt in the fleſh. When God was to be manifeſted to man, he
was pleaſed to manifeſt himſelf in the incarnation of his own Son; The
word was made flesh, John 1, 14.
2. He is justifted in the Spirit. Whereas he was reproached as a fin-
ner, and put to death as a malefactor, he was raiſed again by the Spirit,
and ſo was juſtified from all calumnies with which he was loaded. “He
was made Sim for us, and was delivered for our offences;” but, being
| raiſed again, he was juſtified in the Spirit; it was made to appear that
| h
|
is ſacrifice was accepted, and ſo “ he roſe again for our juſtification, as
he was delivered for our offences,” Rom. 4, 25. He was put to death
ployed in the houſe of God, muſt ſee to it, that they behave themſelves || in the fleſh, but quickened by the Spirit, I Pet. 3. 18.
well, left they bring reproach upon the houſe of God, and that worthy
3. He was seen of angels. They worſhipped him, (Heb. 1. 6.) they
name by which they are called. Miniſters ought to behave themſelves attended his incarnation, his temptation, his agony, his death, his reſur-
well, and to look not only to their praying and preaching, but to their rection, his aſcenſion; this is much to his honour, and ſhews what a
behaviour: their office binds them to their good behaviour, for any be-
haviour will not do in this caſe. Timothy muſt know how to behave
himſelf, not only in the particular church where he was now appointed ||
to reſide for ſome time, but, being an evangeliſt, and the apoſtle's ſubſti-
tute, he muſt learn how to behave himſelf in other churches, where he
ſhould in like manner be appointed to reſide for ſome time; and there-
fore it is not the church of Epheſus, but the catholic church, which is
here called “ the houſe of God, which is the church of the living
God.”
Obſerve here, .
1. God is the living God; he is the Fountain of life, he is Life in
himſelf, and he gives life, breath, and all things, to his creatures; in him
we live, and move, and have our being, Acts 17, 25, 28.
2. The church is the houſe of God, he dwells there; the Lord has
choſen Zion, to dwell there ; “ This is my reſt, here will I dwell,
for I have choſen it;” there may we ſee God’s power and glory, Pſ.
63. 2.
It is the great ſupport of the church, that it is the church of the living
Vol. V. No. 103.
mighty intereſt he has in the upper world, that angels miniſtered to him,
for he is the Lord of angels.
4. He is preached unto the Gentiles. This is a great part of the myſ-
tery of godlineſs, that Chriſt was offered to the Gentiles a Redeemer and
Saviour; that whereas, before, ſalvation was of the Jews, the partition-
wall was now taken down, and the Gentiles were taken in ; I have set
thee to be a Light of the Gentiles, Acts 13. 47.
5. That he was believed on in the world, ſo that he was not preached
in vain. Many of the Gentiles welcomed the goſpel which the Jews re-
jećted. Who would have thought that the world, which lay in wicked-
neſs, ſhould have believed in the Son of God, ſhould have taken him to
be their Saviour, who was himſelf crucified at Jeruſalem. But, notwith-
ſtanding all the prejudices they laboured under, he was believed on, &c.
6. He was received up into glory : in his aſcenſion. This indeed was
before he was believed on in the world; but it is put laſt, becauſe it was
the crown of his exaltation, and becauſe it is not only his aſcenſion that
is meant, but his fitting at the right-hand of God, where he ever lives,
making intercession, and has all power, both in heaven and earth: and
* -
A. D. 64.
- - - & - '... -- * , , i.1 -
becauſe in the apostasy, of which he treats in the following chapter, his
remaining in heaven would be denied by thoſe who pretend to bring him
down on their altars in the conſecrated wafers. , Obſerve, , . . . . . . .
(1.) He who was manifest in fleſh, was God, really and truly God;
God by nature, and not only ſo by office, for this makes it to be a myſ-
tery.
ſame, Heb. 2, 14. And what is more amazing, he was manifest in the
fleſh, after all fleſh had corrupted his way, though he himſelf was holy
from the womb. (3.) Godlineſs is a mystery in all its parts and branches,
from the beginning to the end, from Christ’s incarnation to his aſcenfien.
(4.) It being a great mystery, we ſhould rather humbly adore it, and
piouſly believe it, than curiouſly pry into it, or be too poſitive in our ex-
plications of it, and determinations about it, further than the holy ſcrip-
tures have revealed it to us. . -
- CHAP. Iv.
St. Paul here foretells, I. A dreadful apostasy, v. 1.3. II. He treats
of christian liberty, v. 4, 5. III. He gives Timothy divers directions
with respect to himself, his doctrine, and the people under his care, v. 6,
to the end. ‘. . . . . . .
a - tº . . . . . . . . . . . . . i., iſ . . . . . . . .
1. OW the Spirit ſpeaketh, expreſsly, that in the
latter times ſome ſhall depart from the faith, giv-
ing heed to ſeducing'ſpirits, and döétrines of devils; 2.
Speaking lies in hypocriſy; having their conſciences feared
with a hot iron ; 3. Forbidding to marry, and command-
ing to abſtain from meats, which Godºhath created to be
received with thankſgiving of them which believe and
know the truth. 4. For every creature of God is good,
and nothing to be refuſed, if it be received with thankſ.
giving :
prayer.
We have here a prophecy of the apoſtaſy of the latter times, which
he had ſpoken of as a thing expected and taken for granted among chriſ.
tians, 2 Theſſ. 2. In the cloſe of the foregoing chapter, we had the
mystery of godlineſs ſummed up ; and therefore very fitly, in the begin-
ning of this chapter, we have the mystery of iniquity ſummed up. “The
Spirit ſpeaks expreſsly, that in the latter times ſome ſhall depart from
the faith ;” whether he means the Spirit in the Old Testament, or the
5. For it is ſanétified by the word of God and
Spirit in the prophets of the New Testament, or both. The prophecies |
concerning antichriſt, as well as the prophecies concerning Christ, came
from the Spirit. . The Spirit in both ſpake expreſsly of a general apoſ-
taſy from the faith of Christ, and the pure worſhip of God. This
ſhould come in the latter times, during the christian diſpenſation, for
thoſe are called the latter days; in the following ages of the church,
for the myſlery of iniquity now began to work. Some shall depart from
the faith, or there ſhall be an apoſtaſy from the faith. Some, not all ;
for in the worſt of times “God will have a remnant, according to the
election of grace.” They shall depart from the faith, the faith delivered
to the ſaints (Jude 3.) which was delivered at once, the ſound doćtrine
of the goſpel. Giving heed to seducing spirits ; men who pretended to
the Spirit, but were not really guided by the Spirit, 1 John 4. 1. Be-
loved, believe not every spirit ; every one who pretends to the Spirit.
Now here obſerve, -
I: Qne of the great inſtances of that apoſtaſy, and that is, giving heed
to doćirines of demons, or concerning demons; thoſe doćtrines which
teach the worſhip of faints and angels, as a middle ſort of deities, between
the immortal God and mortal men, fugh as the heathen called demons,
and worſhipped under that notion. Now this plainly agrees to the church ||
of Rome, and it was one of the firſt ſteps toward that great apoſtaſy,
the inſhrining of the relics of martyrs, paying divine honours to them,
erc&ting altars, burning incenſe, conſecrating images and temples, and
making prayers and praiſes to the honour of ſaints departed. This de-
mon-worſhip is paganiſm revived, the image of the firſt beaſt.
II: The inſtruments of promoting and propagating this apoſtaſy and
deluſion. ... It will be done by hypocrisy of thoſe that speak lies, (b. 2.)
speaking lies in hypocrisy; the agents and emiſſaries of 'Satan, who pro.
luote theſe deluſions by lies and forgeries and pretended miracles. it is
(2.) God was manifeſt in fleſh, real fleſh ; foraſmuch as children'
are partakers of fleſh and blood, he alſo himſelf likewiſe took part of the
f Timothy, iv.
|
Apoſtaſy foretold.
done by their hypocriſy, profeſſing honour to Chriſt, and yet at the ſame
time fighting againſt all his anointed offices, and corrupting or profaning
all his ordinances. This reſpects alſo the hypocriſy of thoſe who have
their consciences seared with a red hol iron, who are perſectly loſt to the
very firſt principles of virtue and moral honeſty. If men had not their
conſciences feared as with a hot iron, they could never maintain a power
to diſpenſe with oaths for the good of the catholic cauſe, could never
maintain that no faith is to be kept with heretics, could never diveſt
themſelves of all remains of humanity and compaſſion, and clothe them-
ſelves with the moſt barbarous cruelty, under pretence of promoting the
intereſt of the church. - - -
Another part of their chara&ter is, that they forbid to marry, forbid
their clergy to marry, and ſpeak very reproachfully of marriage, though
an ordinance of God; and that they command to abstain from meats, and
place religion in that at certain times and ſeaſons, only to exerciſe a
tyranny over the conſciences of mem. - -
1. The apoſtaſy of the latter times ſhould not ſurpriſe us, becauſe it
was expreſsly foretold by the Spirit. 2. The Spirit is God, otherwiſe
he could not certainly foreſee ſuch diſtant events, which as to us are un-
certain and contingent, depending on the tempers, humours, and luſts of
men. 3. The difference between the predictions of the Spirit and the
oracles of the heathen is remarkable ; the Spirit ſpeaks expreſsly, but
the oracles of the heathen were always doubtiul and uncertain. 4. It is
comfortable to think that in ſuch general apoſtaſies all are not carried
away, but only ſome. 5. It is common for ſeducers and deceivers to
pretend to the Spirit, which is a ſtrong preſumption that all are con-
vinced that this is the moſt likely to work in us an approbation of what
pretends to come from the Spirit. 6. Men muſt be hardened and their
conſciences feared, before they can depart from the faith, and draw in
others to fide with them. 7. It is a fign that men have departed from
the faith, when they will command what God has forbidden, ſuch as
! ſaint and angel or demon-worſhip ; and forbid what God has allowed or
commanded, ſuch as marriage and meats.
Upon occaſion of the mentioning of their hypocritical faſtings, the
apoſtle lays down the doćtrine of the chriſtian liberty which we enjoy
under the goſpel; of uſing God’s good creatures; that, whereas under
the law there was a diſtinction of meats between clean and unclean, (ſuch
ſort of fleſh they might eat, (and ſuch they might not eat,) all that is
now taken away ; and we are to call nothing common or unclean, A&ts
10. 15. -
(1.) We are to look upon our food as that which God has created ;
we have it from him, and therefore muſt uſe it for him.
(2.) God, in making thoſe things, had a ſpecial regard to them who
believe and know the truth ; good chriſtians, who have a covenant right
to the creatures; whereas others have only a common right.
(3.) What God has created, is to be received with thanksgiving. We
muſt not refuſe the gifts of God’s bounty, or be ſcrupulous in making
differences where God has made none ; but take it, and be thankful, ac-
knowledging the power of God the Maker of them, and the bounty of
God the Giver of them.
| deſirable thing to have a ſanétified uſe of our creature-comforts.
“Every creature of God is good, and nothing to be refuſed,” v. 4.
This plainly ſets us at liberty from all the diſtinčtions of meats ap-
pointed by the ceremonial law, as particularly that of ſwine’s fleſh, "which
the Jews were forbidden to eat, but which is allowed to us chriſtians, by
this rule, Every creature of God is good, &c.
Obſerve, God’s good
creatures are then good, and doubly ſweet to us, when they are received
with thankſgiving. -
It is a
Now
“For it is ſanctified by the word of God and prayer,” v. 5.
they are ſam&tified to us, -
[1..] By the word of God; not only his permiſſion, allowing us the
liberty of the uſe of theſe things, but his promiſe to feed us with food
convenient for us. This gives us a ſančtified uſe of our creature-com-
forts. -
[2.] By prayer, which bleſſes our meat to us. The word of God
and prayer muſt be brought to our common aétions and affairs, and then
we do all in faith. Obſerve,
First, Every creature is God’s, for he made all. “Every beaſt in
the foreſt is mine,” (ſays God,) “ and the cattle upon a thouſand hills.
I know all the fowls of the mountains, and the wild beaſts of the field
are mine,” Pſ. 50. I0, 11. Secondly, Every creature of God is good :
when the bleſſed God took a ſurvey of all his works, God ſaw all that
was made, and, behold, it was very good, Gen. 1. 31. Thirdly, The
bleſſing of God makes every creature nouriſhing to us; man lives not by
A.D. 64.
Exhortation to Miniſterial Duties.
I TIMOTHY, Iv.
bread alone, but by every word that proceeds out of the mouth of God,
(Matth. 4. 4.) and therefore nothing ought to be refuſed. Fourthly,
We ought therefore to aſk his bleſſing by prayer, and ſo to ſanétify the
creatures we receive by prayer.
y
6. If thou put the brethren in remembrance of theſe
things, thou ſhalt be a good miniſter of Jeſus Chriſt,
nouriſhed up in the words of faith and of good doćtrine,
whereunto thou haſt attained. 7. But refuſe profane
and old wives’ fables, and exerciſe thyſelf rather unto
godlineſs. 8. For bodily exerciſe profiteth little: but
godlineſs is profitable unto all things, having promiſe of
the life that now is, and of that which is to come. 9.
This is a faithful ſaying, and worthy of all acceptation.
10. For therefore we both labour and ſuffer reproach, be-
cauſe we truſt in the living God, who is the Saviour of all
men, eſpecially of thoſe that believe. 11. Theſe things
command and teach, 12. Let no man deſpiſe thy youth ;
but be thou an example of the believers, in word, in con-
verſation, in charity, in ſpirit, in faith, in purity. , 13. Till
I come, give attendance to reading, to exhortation, to
doćtrine. 14. Neglect not the gift that is in thee, which
was given thee by prophecy, with the laying on of the
hands of the preſbytery. 15, Meditate upon theſe things;
give thyſelf wholly to them ; that thy profiting may ap-
pear to all. 16. Take heed unto thyſelf, and unto thy
doćtrine ; continue in them : for in doing this thou ſhalt
both ſave thyſ.lf, and them that hear thee. -
If thou put the brethren in remembrance, &c. He would have Timothy
to inſtil ſuch notions as theſe into the minds of chriſtians, which might
prevent their being ſeduced by the judaizing teachers. Obſerve, Thoſe
are good miniſters of Jeſus Chriſt, who are diligent in their work; not
that ſtudy to advance new notions, but that “put the brethren in re-
membrance of thoſe things which they have received and heard. Where-
for I will not be negligent to put you always in remembrance of theſe
things, though ye knew them,” 2 Pet. l. 12. And elſewhere, “I ſtir
up your pure minds by way of remembrance,” 2 Pet. 3. 1. And, ſays
the apoſtle Jude, “I will therefore put you in remembrance,” Jude 5.
You ſee that the apoſtles and apoſtolical men reckoned it a main part of
their work, to put their hearers in remembrance ; for we are apt to for-
get, and ſlow to learn and remenber, the things of God. -
“Nouriſhed up in the words of faith and good doćtrine, whereunto * *
thou haſt attained.” * º ' ' , , . . . .
Obſerve, 1. Even miniſters themſelves have need to be growing and
increaſing in the knowledge of Chriſt and his doćtrine : they muſt be ||
nouriſhed up in the words of faith. 2. The best way for ministers to
grow in knowledge and faith, is, to put the brethren in remembrance;
while we teach others, we teach ourſelves. 3. They whom ministers
teach, are brethren, and are to be treated like brethren ; for ministers
are not lords of God’s heritage. - -
I. Godlineſs is here preſſed upon him and others; “ Refuſe profane
and old wives’ ſayings,” v. 7, 8. The Jewiſh traditions which ſome
people fill their heads with, have nothing to do with them. “But ea-
ercise thyself rather unto godlineſ ; mind pračtical religion.” Thoſe
who would be godly, must exerciſe themſelves unto godlineſs ; it re-
quires a constant exerciſe. The reaſon is taken from the gain of godli.
neſs; bodily exercise profits little, or for a little time. Abstinence from
meats and marriage, and the like, though they paſs for acts of mortifica-
tion and ſelf-denial, yet they profit little, they turn to little account.
What will it avail us, to mortify the body, if we do not mortify fin 2
Obſerve, - *
There is a great deal to be got by godlineſs; it will be of uſe to us
in the whole of our life ; “ for it has the promiſe of the life that now
is, and of that which is to come.” Obſerve, The gain of godlineſs lies
much in the promise ; and the promiſes made to godly people relate to ||
the life that now is ; but eſpecially they relate to the liſe which is to come.
Under the Old Testament the promiſes were mostly of temporal bleſ.
fings, but under the New Testament of ſpiritual and eternal bleſfings. If
godly people have but little of the good things of the life that now is,
yet it ſhall be made up to them in the good things of the life that is to
come. Obſerve further, There were profane and old wives' fables in
the days of the apostles ; and Timothy, though an excellent man, was
not above ſuch a word of advice, Refuse profane, &c. Again, It is not
enough that we refuſe profane and old wives’ fables, but we must exer-
ciſe ourſelves to godlineſs; we must not only ceaſe to do evil, but we
must learn to do well, (Iſa. l. 16, 17.) and we must make a practice of
exerciſing ourſelves to godlineſs. And, lastly, Thoſe who are truly
godly, ſhall not be loſers at last, whatever becomes of thoſe, who
content themſelves with bodily exerciſe, for godlineſs has the pro-
miſe, &c. - - z
II. The encouragement which we have to proceed in the ways of godli-
neſs, and to exerciſe ourſelves to it, notwithstanding the difficulties and
diſcouragements that we meet with in it. He had ſaid, (v. 8.) that it
“is profitable for all things, having the promiſe of the life which now
is.” But the question is, “Will the profit balance the loſs 2" For if it
will not, it is not profit. Yes, we are ſure it will. Here is another of
Paul's faithful sayings, worthy of all acceptalion—that all our labours and
loſſes in the ſervice of God and work of religion, will be abundantly re-
compenſed; ſo that though we loſe for Christ, we ſhall not loſe by him ;
“Therefore we labour and ſuffer reproach, becauſe we truſt in the living
God,” v. 10. Obſerve, -
1. Godly people muſt labour and expect reproach ; they muſt do well,
and yet expe&t at the fame time to ſuffer ill; toil and trouble are to be
expected by us in this world ſpot, only as men, but, as ſaints.
2. Thoſe who labour and ſuffer reproach in the ſervice of God and
the work of religion, may depend tipon the living God, that they ſhall
not loſe by it. "Let this 'encourage them, We trust in the living God.
The conſideration of this, that that God who has undertaken to be our
Pay-master, is the living God, who does himſelf live for ever, and is the
fountain of life to all who ſerve him, ſhould encourage us in all our ſer-
vices and in all our ſufferings for him, eſpecially confidering that he is
the Saviour of all wren. ; : " : " : . .
(1.) By his providences he
lives, of the children of men. . . . . . . . . . . . .
2.) He has a general good-will to the eternal ſalvation of all men
thus far, that he is not willing that any ſhould periſh, but that all ſhould
come to repentance. He defires not the death of finners; he is thus far
the Saviour of all men, that none are left in the ſame deſperate condition
that fallen angels are in. Now if he be. thus the Saviour of all men, weł
may hence infer, that much more he will be the Rewarder of thoſe who
ſeek and ſerve him ; if he has ſuch a good-will for all his creatures, much
more will he provide well for thoſe who are new creatures, who are born
again. He is the Saviour of all men, but especially of those that believe ;
and the ſalvation he has in store for thoſe that believe, is ſufficient to
recompenſe them for all their ſervices and ſufferings.
Here we ſee, [1..] The life of a christian is a life of labour and ſuffer-
ing ; we labour and ſuffer. [2.] The best we can expect to ſuffer, in
the preſent life, is, reproach for our well-doing, for our work of faith
and labour of love. [3.] True christians trust in the living God; for
curſed is the man that trusts in man, or in any but the living God; and
they that trust in him, ſhall never be aſhamed. Trust in him at all times.
[4.] God is the general Saviour of all men, as he has put them into a
ſalvable state ; but he is in a peculiar manner the Saviour of true be-
lievers; there is then a general and a ſpecial redemption.
III. He concludes the chapter with an exhortation to Timothy;
1. To command and teach thºſe things that he had now been teaching
him. “ Command them to exerciſe themſelves unto godlineſs, teach
i them the profit of it, and that if they ſerve God, they ſerve one who will
be ſure to bear them out.” - -
2. He charges him to condućt himſelf with that gravity and prudence
that might gain him reſpect, notwithstanding his youth : “Let no man
despise thy youth ; give no man an occaſion to deſpiſe thy youth.”
Men's youth will not be deſpiſed, if they do not by youthful vanities and
follies make themſelves deſpicable; and that men may do, who are old,
who may therefore thank themſelves if they be deſpiſed.
3. He charges him to confirm his doctrine by a good example; Be
thou an example of the believers, &c., Obſerve, Thoſe who teach by
their doćtrine, muſt teach by their life, elſe they pull down with one
hand, what they build up with the other : they muſt be examples both
in word and conversation. Their diſcourſe muſt be edifying, and that
will be a good example: their converſation muſt be ſtrićt, and that will
be a good example : they muſt be examples in charity, or love to God
proteas the perſons, and prolongs the
A. D. 64.
and all good men : examples in spirit, that is, in ſpiritual-mindedneſs, in
ſpiritual worſhip : in faith, that is, in the profeſſion of chriſtian faith :
and in purity or chaſtity. r -
4. He charges him to ſtudy hard; “Till I come, give attendence to
reading, to exhortation, to doćtrine, to meditation upon theſe things.”
v. 13. Though Timothy had extraordinary gifts, yet he muſt uſe ordi-
nary means. Or, it may be meant of the public reading of the ſcriptures ;
he muſt read and exhort, that is, read and expound, read, and preſs what
he read upon them ; he muſt expound it both by way of exhortation,
and by way of doćtrine ; he muſt teach them both what to do, and what
to believe. - - - - -
Obſerve, (1.) Miniſters muſt teach and command the things that are
taught and commanded themſelves to do; they muſt teach people to
obſerve all things whatſoever Chriſt has commanded, Matth. 28, 20. |
(2.) The beſt way for miniſters to prevent themſelves from being de-
ſpiſed, is, to teach and pračtiſe the things that are given them in charge.
No wonder if miniſters are deſpiſed, who do not teach theſe things; or, in-
ſtead of being examples of good to believers, ačt dire&tly contrary to the
doćtrines they preach ; for miniſters are to be enſamples of their flock.
(3.) Thoſe miniſters that are the beſt accompliſhed for their work, muſt yet
mind their ſtudies, that they may be improving in knowledge ; and they
muſt mind alſo their work; they are to give attendance to reading, to
exhortation, to doćtrine.
Neglect not the gift that is in
wither, if they be negle&ted.
thee, v. 14. The gifts of God will
It may be underſtood either of the office
to which he was advanced, or of his qualifications for that office ; if of |
the former, it was ordination in an ordinary way; if of the latter, it was
extraordinary. It ſeems to be the former, for it was by laying on of
hands, &c. Here ſee the ſcripture-way of ordination, it was by the lay-
ing on of hands, and the laying on of the hands of the preſbytery. Ob-
ſerve, Timothy was ordained by men in office. It was an extraordinary
gift that we read of elſewhere as being conferred on him by the laying
on of Paul’s hands, but he was invested in the office of the ministry by
the laying on of the hands of the preſbytery. -
[1..] We may note, the office of the ministry is a gift, it is the gift of
Christ ; when he aſcended up on high, he received gifts for men, and he
gave ſome apostles, and ſome pastors and teachers ; (Eph. 4, 8, 1].)
and this was a very kind gift to his church. [2.] Ministers ought not
to negle&t the gift bestowed upon them, whether by gift we are here to
sºunderstand the office of the ministry, or qualifications for that office;
neither the one nor the other must be neglected. [3.] Though there
was prophecy in the caſe of Timothy, (the gift was given by prophecy,)
yet this was accompanied with the laying on of the hands of the preſby-
tery, that is, a number of preſbyters; the office was conveyed to him
this way; and I ſhould think here is a ſufficient warrant for ordination
by preſbyters, ſince it does not appear that St. Paul was concerned in
Timothy’s ordination. It is true, extraordinary gifts were conferred on
him by the laying on of the apostle's hands; (2 Tim. 1.6.) but if he
was concerned in his ordination, the preſbytery was not excluded, for
that is particularly mentioned ; whence it ſeems Pretty. evident, that the
preſbytery have the inherent power of ordination. -
Having this work committed to him, he must give himself wholly to |
it ; “Be holy in thoſe things, that thy profiting may appear.” He was
a wiſe knowing man, and yet he muſt ſtill be profiting, and make it
appear that he improved in knowledge. ".
First, Miniſters are to be much in meditation ; they are to confider
beforehand how and what they muſt ſpeak; they are to meditate on the
great truſt committed to them, on the worth and value of immortal
ſouls, and on the account they muſt give at the laſt. Secondly, Miniſ-
i TIMOTHY, v.
ters muſt be wholly in theſe things, they muſt mind theſe things as their
principal work and buſineſs; Give thyſelf wholly to them. Thirdly, By
this means their profiting will appear in all things, as well as to all per-
ſons; this is the way for them to profit in knowledge and grace, and alſo
to profit others. * - .
5. He preſſes it upon him to be very cautious; “Take heed to thſelf
and to the doctrine, confider what thou preacheſt : continue in them, in
the truths that thou haſt received : and this will be the way to ſave thy-
self, and those that hear thee.” Obſerve, (1.) Miniſters are engaged in
ſaving work, which makes it a good work. (2.) The care of miniſters
ſhould be in the firſt place to ſave themſelves; “Save thyſelf in the firſt
place, ſo ſhalt thou be inſtrumental to ſave them that hear thee.” Ob-
ſerve, (3.) Miniſters in preaching ſhould aim at the ſalvation of thoſe
that hear them, next to the ſalvation of their own ſouls. 4. The beſt
way to anſwer both theſe ends, is, to take heed to ourſelves, &c.
*-
Directions concerning Widows.
*
w
CHAP. V.
Here the apostle, J. Directs Timothy how to reprove, v. 1, 2. II. Ad.
verts to widows, both elder and younger, v. 3... 16. III. To elders,
v. 17.19. IV. Treats of public reproof, v. 20. W. Gives a ſolemn
charge of ordination, v. 21, 22. VI. Refers to his health, (v. 23.)
and states men's ſºns to be very different in their effects, v. 24, 25.
1. D EBUKE not an elder, but entreat him as a father;
9 and the younger men as brethren ; 2. The elder
women as mothers; the younger as ſiſters, with all purity.
Here the apoſtle gives rules to Timothy, and in him to other miniſ.
ters, in reproving. Miniſters are reprovers by office. Now the rule is,
1. To be very tender in rebuking elders; elders in age, elders by
office. Reſpect muſt be had to the dignity of their years and place, and
therefore they muſt not be rebuked ſharply or magiſterially; but Timo-
|thy himſelf, though an evangeliſt, muſt entreat them as fathers, for
that would be the likelieſt way to work upon them, and to win upon them.
2. The younger muſt be rebuked as brethren, with love and tender-
| neſs ; not as deſirous to ſpy faults, or pick quarrels, but as thoſe ".
are willing to make the beſt of them. There is need of a great deal o
meekneſs in reproving thoſe who deſerve reproof.
3. The elder women muſt be reproved, when there is occaſion; they
muſt be reproved as mothers, Hoſ. 2. 2. Plead with your mother, plead.
4. The younger women muſt be reproved, but reproved as sisters, with
all purity. If Timothy, ſo mortified a man to this world and to the
fleſh, and the luſts of it, had need of ſuch a caution as this, much
more have we. Obſerve, - - ---
(1.) Miniſters are reprovers by office; it is a part, though the leaſt
pleaſing part, of their office; they are to preach the word, to reprove
and rebuke, 2 Tim. 4. 2. - -
(2.) A great difference is to be made in our reproofs, according to
the age, quality, and other circumſtances, of the perſons rebuked ; thus,
an elder in age or office muſt be entreated as a father ; some have com-
passion, making a difference, Jude 22. *
4. But if
3. Honour widows that are widows indeed.
|any widow have children or nephews, let them learn firſt
to ſhew piety at home, and to requite their parents: for
that is good and acceptable before God. 5. Now ſhe
that is a widow indeed, and deſolate, truſteth in God, and
continueth in ſupplications and prayers night and day.
6. But ſhe that liveth in pleaſure, is dead while ſhe liveth.
7. And theſe things give in charge, that they may be
blameleſs. But if any provide nót for his own, and eſpe-
cially for thoſe of his own houſe, he hath denied the faith,
and is worſe than an infidel. 9. Let not a widow be
taken into the number under threeſcore years old, having
been the wife of one man, 10. Well reported of for good
works; if ſhe have brought up children, if ſhe have lodged
ſtrangers, if ſhe have waſhed the ſaints' feet, if ſhe have
relieved the afflićted, if ſhe have diligently followed after
every good work. 1 1. But the younger widows refuſe:
for when they have begun to wax wanton againſt Chriſt,
they will marry; 12. Having damnation, becauſe they
have caſt off their firſt faith. 13. And withal,they learn
to be idle, wandering about from.houſe to houſe; and not
only idle, but tatlers alſo and buſy-bodies, ſpeaking things
which they ought not, 14. I will therefore that the
younger women marry, bear children, guide the houſe,
give no occaſion to the adverſary to ſpeak reproachfully.
15. For ſome are already turned aſide after Satan. 16.
If any man or woman that believeth, have widows, let
them relieve them, and let not the church be charged;
that it may relieve them that are widows indeed.
A.D. 64.
Direétions are here given concerning the taking of widows into the
number of thoſe employed by the church, and had maintenance from the
church ; Honour widows that are widows indeed. Honour them, main.
tain them, admit them into office. There was in thoſe times an office in
the church in which widows were employed, and that was, to tend the
fick, the aged, to look to them by the dire&tion of the deacons. We
read of the care taken of widows, immediately upon the firſt forming of
the chriſtian church, (A&ts 6. 1.) where the Grecians “ thought their
widows were neglected in the daily miniſtration” and proviſion made for
poor widows. The general rule is, to honour widows that are widows
indeed, to maintain them, to relieve them with reſpect and tenderneſs.
1. It is appointed that thoſe widows only ſhould be relieved by the
charity of the church, who were pious and devout, and not wanton
widows that lived in pleasure, v. 5, 6. She is to be reckoned a widow
indeed, and fit to be maintained at the church's charge, who, being deso-
late, trusteth in God. , Obſerve, It is the duty and comfort of thoſe who
are deſolate, to truſt in God. Therefore God ſometimes brings his
people into ſuch ſtraits, that they have nothing elſe to truſt to, that they
may with more confidence truſt in him. Widowhood is a deſolate eſtate ;
but let the widows trust in me, (Jer. 49.11.) and rejoice that they have
a God to truſt to. Again, They who truſt in God, muſt continue in
prayer. If by faith we confide in God, by prayer we muſt give glory to
God, and commit ourſelves to his guidance. Anna was a widow indeed,
who departed not from the temple, (Luke 2, 37.) “but ſerved God
with faſting and prayer night and day.” But ſhe is not a widow indeed,
that lives in pleasure, (v. 6.) or who lives licentiouſly. A jovial widow
is not a widow indeed, not fit to be taken under the care of the church.
“She that lives in pleaſure, is dead while ſhe lives,” is no living mem.
ber of the church, but as a carcaſe in it, or a mortified member. We
may apply it more generally ; thoſe who live in pleaſure, are dead while
they live, ſpiritually dead, dead in trespasses and sins; they are in the
world to no purpoſe, buried alive as to the great ends of living.
2. Another rule he gives, is, that the church ſhould not be charged
with the maintenance of thoſe widows who had relations of their own,
who were able to maintain them. This is mentioned ſeveral times;
(v. 4.) If any widow have children or nephews, grand-children, or near
relations, let them maintain them, and let not the church be burthened.
So v. 16. . This is called ſhewing piety at home, (v. 4.) or ſhewing piety
toward their own families. Obſerve, The reſpect of children to their
parents, and their care of them, is fitly called piety. This is requiting
their parents. Children can never ſufficiently requite their parents for
the care they have taken of them, and the pains they have taken with
them; but, however, they muſt endeavour to do it. It is the indiſpen-
fable duty of children, if their parents be in neceſſity, and they in ability
to relieve them, to do it to the utmost of their power, jor that is good
und acceptable before God. The Phariſees taught that a gift to the altar
was more acceptable to God than relieving a poor parent, Matth. 15. 5.
But here we are told that this “is better than all burnt-offerings and
facrifices; this is good and acceptable,” &c. He ſpeaks of this again;
(v. 8.) If any provide not for his own, &c. If any man or woman do
not maintain their own poor relations who belong to them, they do in effect
deny the faith; for the deſign of Chriſt was to confirm the law of Moſes,
and particularly the law of the fifth commandment, which is, Honour thy
Jather and mother; ſo that they deny the faith, who diſobey that law,
much more if they provide not for their wives and children, which are
parts of themſelves ; if they ſpend that upon their luſts, which ſhould
maintain their families, they have denied the faith, and are worſe than
infidels.
One reaſon why this care muſt be taken, that thoſe who were rich,
ihould maintain their poor relations, and not burthen the church with
them, is, (v. 16.) that it may relieve them that are widows indeed. Ob.
ferve, Charity miſplaced, is a great hinderance to true charity; therefore
there ſhould be prudence in the choice of the obječts of charity, that it
may not be thrown away upon thoſe who are properly ſo, that there may
be the more for thoſe who are real objećts of charity.
3. He gives directions concerning the characters of the widows, that
were to be taken into the number to receive the church's charity : not
under fixty years old, or any who have divorced their huſbands, or been
good wives; ºf she have brought up children; he does not ſay, If ſhe
have borne children, (children are a heritage of the Lord,) that depends
on the will of God; but if ſhe had not children of her own, yet, if ſhe
had brought up children. “If ſhe have lodged ſtrangers, and waſhed the
ſaints’ feet;” if ſhe have been ready to give entertainment to good chriſ.
tians and good miniſters, when they were in their travels for the ſpread-
ing of the goſpel—waſhing of the feet of their friends was a part of their
entertainments. If she have relieved the afflicted when ſhe had ability, let
her be relieved now. Obſerve, Thoſe who would find mercy when they
are in diſtreſs, muſt ſhew mercy when they are in proſperity.
4. He cautions them to take heed of admitting into the number thoſe
who are likely to be no credit to them, v. 11. The younger widows
zefuſe ; they will be weary of their employments in the church, and of
living by rule, as they muſt do; ſo they will marry, and cast off their
Jirst faith. You read of a first love, (Rev. 2. 4.) and here of a firſt
faith, that is, the engagements they gave to the church to behave well,
and as became the truſt repoſed in them ; it does not appear that by
their first faith is meant their vow not to marry, for the ſcripture is very
filent on that head; beſides, the apoſtle here adviſes the younger widows
to marry, (v. 14.) which he would not if hereby they muſt have broken
their vows. Dr. Whitby well obſerves, “If this faith referred to a pro-
miſe made to the church not to marry, it could not be called their first
Jaith,” v. 13, . Withal they learn to be idle, and not only idle, but tat-
lers, &c. Obſerve, It is ſeldom that thoſe who are idle, are only idle,
they learn to be tatlers and buff-bodies, and to make miſchief among
neighbours, and "ſow' diſcord'among brethren.” Thoſe who had not at.
tained to ſuch a gravity of mind' as was fit for the deaconeſſes, (or the
widows who were taken among the church’s poor,) let them marry,
bear children, &c. v. 14: "Obſerve, If houſe-keepers do not mind their
buſineſs, but are tatlers, they give occaſion to the adverſaries of chriſti-
anity to reproach the chriſtian name, which, it ſeems, there were ſome
inſtances of, v. 15. & *
We learn hence, (1.) In the primitive church there was care taken of
poor widows, and proviſion made for them; the churches of Chriſt in
theſe days ſhould follow ſo good an example, as far as they are able.
(2.) In the diſtribution of the church’s charity, or alms, great care is
to be taken, that thoſe ſhare in the bounty, who moſt want it, and beſt
deſerve it ; a widow was not to be taken into the primitive church, that
had relations who were able to maintain her, or who was not well re-
ported of for good works, but lived in pleaſure : “ but the younger
they will marry.” (3.) The credit of religion, and the reputation of
chriſtian churches, are very much concerned in the charaćter and beha-
viour of thoſe that are taken into any employment in the church, though
of a lower nature, (ſuch as the buſineſs of deaconeſſes,) or that receive
alms of the church ; if they do not behave well, but are tatlers and buſy-
bodies, they will give occaſion to the adverſary to ſpeak reproachfully.
(4.) Chriſtianity obliges its profeſſors to relieve their indigent friends,
particularly poor widows, that the church may not be charged with
them, that it may relieve them that are widows indeed : rich people
ſhould be aſhamed to burthen the church with their poor relations, when
it is with difficulty that thoſe are ſupplied, who have no children or
nephews, that is, grand-children, who are in a capacity to relieve them.
17. Let the elders that rule well, be counted worthy of
double honour, eſpecially they who labour in the word and
doćtrine. 18. For the ſcripture faith, Thou ſhalt not
muzzle the ox that treadeth out the corn. And, The
| labourer is worthy of his reward. 19. Againſt an elder
receive not an accuſation, but before two or three wit-
neſſes. 20. Them that ſin rebuke before all, that others
alſo may fear. 21. I charge thee before God, and the
Lord Jeſus Chriſt, and the elect angels, that thou obſerve
theſe things, without preferring one before another, doing
nothing by partiality. 22. Lay hands ſuddenly on no
widows refuſe, for when they have begun to wax wanton againſt Chriſt, ºt
‘. • * * .** * * Ar” $, * *
Directions concerning Widows and Elders,
g
divorced from them, and have married again ; ſhe muſt have been the wife
of one man, ſuch as had been a houſe-keeper, had a good name for hoſ-
pitality and charity, well reported of for good works. Obſerve, Particular
care ought to be taken to relieve thoſe, when they fall into decay, who,
when they had wherewithal, were ready to every good work.
Here are inſtances of ſuch good works as are proper to be done by
Vol. V. No. 103.
man, neither be partaker of other men's fins : keep thyſelf i
'pure. 23. Drink no longer water, but uſe a little wine Frº
thy ſtomach's ſake and thine often infirmities. 24. Some
5 men's fins are open beforehand, going before to judgment;
and ſome men they follow †er. 25. Likewiſe alſo the
6, &
*
*



sw
*
*
v ) - • 3¢ .* : . . * t w
*...* tº " . . . . . - –
A.B. 64. " . . . . - . - ***. TIMOTHY, W.
... ." § \ - ... * * ~ * * * - -
good works of ſºme are manifeſt beforehand; and they
that are otherwiſe cannot be hid. - *
Here are directions concerning miniſters.
..I. Care muſt be taken that they be honourably maintained; (v. 17.)
“, Let the elders that rule well, be counted worthy of double honour,”
of double maintenance, double to what they have had, or to what others
have ; “ eſpecially they who labour in the word and doćtrine,” thoſe
who are more laborious than others. Obſerve, The preſbytery ruled,
and the ſame that ruled were thoſe who laboured in the word and doctrine ;
they had not one to preach to them, and another to rule them, but the
work was done by one and the ſame perſon. • ,
"Some have imagined that by the elders that rule well, the apoſtle means
lay-elders, who were employed in ruling, but not in teaching; they were
cºncerned in church-government, but did not meddle with the adminiſtra-
tion of the word and ſacraments; and I confeſs thie is the plaineſt text
of ſcripture that can be found to countenance ſuch an opinion ; but it
ſeems a little ſtrange, that mere ruling elders ſhould be accounted wor-
thy of double honour, when the apoſtle-preferred preaching to baptizing,
and much more would he prefer it to ruling the church; and it is more
ſtrange that the apoſtle ſhould take no notice of them when he treats of
church-officers; but, as it is hinted before, they had not, in the primitive
church, one to preach to them, and another to rule them, but ruling and
teaching were performed by the ſame perſons, only ſome might labour
more in the word and doćtrine than others. Here we have, 1. The
work of miniſters; it confiſts principally in two things, ruling well, and
labouring in the word and doćtrine; this was the main buſineſs of elders
or preſbyters in the days of the apoſtles. 2. The honour due to them
who were not idle, but laborious in this work; they were worthy of
double honour, eſteem and maintenance. He quotes a º to COn-
firm this command concerning the maintenance of miniſters, that we
would think foreign; but it intimates what a fignificancy, there was in
many of the laws of Moſes, and particularly in that, “Thou ſhalt not
muzzle the ox that treads out the corn,” Deut. 25.4. The beaſts that
were employed in treading out the corn, (for that way they took inſtead
of threſhing it,) were allowed to feed while they did work, ſo that the
more work they did, the more food they had ; therefore let the elders
that labour in the word and doćtrine, be well provided for ; for the la-
bourer is worthy of his reward ; (Matth. 10. 10.) and there is all the
reaſon in the world that he ſhould have it. . - -
We hence learn, (1.), God, both under the law, and now under the
goſpel, has taken care that his miniſters be well provided for. Does
God take care for oxen, and will he not take care of his own ſervants :
The ox only treads out the corn, of which they make the bread that
periſhes; but miniſters break the bread of life which endures for ever.
(2.) The comfortable ſubſiſtence of miniſters, as it is God’s appointment
that they who preach the goſpel ſhould live of the goſpel, (1 Cor.
9. 14.) ſo it is their juſt due, as much as the reward of the labourer ;
and thoſe who would have miniſters ſtarved, or not comfortably pro-
vided for, God will require it of them another day.
II. Concerning the accuſation of miniſters; (v. 19.) “Againſt an
elder receive not an accuſation, but before two or three witneſſes:” here
is the ſcripture-method of proceeding againſt an elder, when accuſed of
any crime. Obſerve, 1. There muſt be an accuſation, it muſt not be a
flying uncertain report; but an accuſation, containing a certain charge,
muſt be drawn up. Further, He is not to be proceeded againſt by way
of inquiry; this is according to the modern, practice of the Inquiſition,
which draws up articles for men to purge themſelves of ſuch crimes, or
elſe to accuſe themſelves; but, according to the advice of St. Paul,
there muſt be an accuſation brought againſt an elder. 2. This accuſa-
tion is not to be received, unleſs ſupported by two or three credible wit-
neſſes; and the accuſation must be received before them, that is, the
accuſed must have the accuſers face to face, becauſe the reputation of a
minister is, in a particular manner, a tender thing; and therefore, before
any thing be done in the least to blemiſh that reputation, great care must
be taken that the thing alleged against him be well proved, that he be
not reproached upon an uncertain ſurmiſe ; “but, (v. 20.) them that sin,
rebuke before all; thou needest not be ſo tender of other people, but re-
buke them publicly.” Or, “them that fin before all, rebuke before
all, that the plaister may be as wide as the wound, and that thoſe who
are in danger of finning by the example of their fall, may take warning
by the rebuke given them for it, that others alſo may fear.”
(1.) Public ſcandalous finners muſt be rebuked publicly; as their fin
has been public, and committed before many, or at leaſt come to the
wine, to rejoice man’s heart.
Concerning Church Diſcipline.
hearing of all, ſo their reproof muſt be public, and before all. (2.)
Public rebuke is deſigned for the good of others, that they may fear, as
well as for the good of the party rebuked; as it was ordered under the
law, that public offenders ſhould receive public puniſhment; and alf
Iſrael ſhall hear, and fear, and do no more wickedly.
III., Concerning the ordination of miniſters ; (p. 22.): Lay hands
suddenly on no man; it ſeems to be meant of the ordaining of men to the
office of the miniſtry, which ought not to be done raſhly and inconſider-
ately, and before due trial made of their gifts and graces, their abilities
and qualifications for it.
Some underſtand it of abſolution; be not too haſty in laying hands on
any, remit not the cenſures of the church to any, till firſt time be taken
for the proof of their ſincerity in their repentance, neither be partakers
of other men's sin ; implying, that thoſe who are too eaſy in remitting
the cenſures of the church, encourage others in the fins which are thus
connived at, and make themſelves thereby guilty. Obſerve, We have
#. need to watch over ourſelves at all times, that we do not make our-
elves partakers of other men’s fins. “Keep thyſelf pure, not only from
doing the like thyſelf, but from countenancing it, or being any way
acceſſary to it in others.”
Here is, 1. A caution againſt raſh ordination of miniſters, or abſolu-
tion of thoſe who have been under church-cenſures; “Lay hands ſud-
denly on no man.” 2. Thoſe who are raſh, either in the one caſe or
the other, will make themſelves partakers in other men's fins. 3. We
muſt keep ourſelves pure, if we will be pure ; the grace of God makes
and keeps us pure, but it is by our own endeavours. •z."
The 24th and 25th verſes ſeem to refer to abſolution; “Some men’s
fins are open beforehand, going before to judgment, and ſome follow
after,” &c. Obſerve, Miniſters have need of a great deal of wiſdom, to
know how to accommodate themſelves to the variety of offences and
offenders, that they have occaſion to deal with,
(1.) Some men’s fins are ſo plain and obvious, and not found by ſecret
ſearch, that there is no diſpute concerning the bringing of them under the
. of the church ; they go before to judgment, to lead them to
CCI11 U11'es
(2.) Others, they follow after ; their wickedneſs does not preſently
appear, nor till after a due ſearch has been made concerning it. Or, as
ſome underſtand it, ſome men's ſins continue after they are cenſured;
they are not reformed by the cenſure, and in that caſe there muſt be no
abſolution.
(3) As to the evidences of repentance; The good works of ſome are
manifest beforehand. And they that are otherwise, whoſe good works do
not appear, their wickedneſs cannot be hid, and ſo it will be eaſy to diſ-
cern who are to be abſolved, and who are not, -
[1..] There are ſecret, and there are open fins ; ſome men's ſins are
open beforehand, and going before unto judgment, and ſome they follow
after. ...[2.] Sinners muſt be differently dealt with by the church. [3.]
The effects of church-cenſures are very different ; ſome are thereby hum-
bled and brought to repentance, ſo that their good works are manifeſt
before hand, while it is quite otherwiſe with others. [4.] The incor.
rigible cannot be hid; for God will bring to light the hidden things of
darkneſs, and make manifeſt the counſels of all hearts.
Lastly, As to Timothy himſelf,
1. Here is a charge to him to be careful of his office : and a ſolemn
charge it is ; “I charge thee before God, as thou wilt anſwer it to God
before the holy and eleēt angels; obſerve theſe things without parti-
ality,” v. 1. Obſerve, It ill becomes miniſters to be partial, and to have
reſpect of persons, and to prefer one before another upon any ſecular ac-
count. He charges him, by all that is dear, “before God, and the
Lord Jeſus Chriſt, and the elect angels,” to guard againſt partiality.
2. Miniſters muſt give an account to God and the Lord Jeſus Chriſt,
whether, and how, they have obſerved all things given them in charge :
and woe to them if they have been partial in their miniſtrations, out of
any worldly politic view.
3. He charges him to take care of his health; Drink no longer water,
&c. It ſeems, Timothy was a mortified man to the pleaſures of ſenſe ;
he drank water, and he was a man of no ſtrong conſtitution of body, and
for that reaſon Paul adviſes him to uſe wine for the helping of his
ſtomach, and the recruiting of his nature. Obſerve, It is a little wine,
for miniſters muſt not be given to much wine : ſo much as may be for
the health of the body, not ſo as to diſtemper it; for God has made
(1.) It is the will of God that people
ſhould take all due care of their bodies. As we are not to make them
our maſters, ſo neither our ſlaves : but to uſe them ſo as they may be moſt
{ * --> .# #.3% 3,4- * 3.
yº .3%
- *
- fit and helpful to us in the ſervice of God. , Obſerve, (2.) Wine is moſt
proper for ſickly and weak people, whoſe ſtomachs are often out of
order, and who labour under infirmities. “Give ſtrong drink unto him
that is ready to periſh, and wine to thoſe that are .# heavy hearts,”
Prov. 31. 6. (3.) Wine ſhould be uſed as a help, and not a hinderance,
to our work and uſefulneſs.
CHAP. VI.
I. He treats of the duty of servants, v. 1, 2. II. Offalſe teachers,
v. 3...5. III. Qf godlineſs and covetouſneſs, v. 6..10. IV. What
Timothy was to flee, and what to follow, v. 11, 12. V. A solemn
charge, v. 13.16. VI. A charge for the rich, v. 17...19. And
Jastly, A charge to Timothy, v. 20, 21. .
1. Lº: as many ſervants as are under the yoke count
their own maſters worthy of all honour, that the
name of God and his doćtrine be not blaſphemed. 2.
And they that have believing maſters, let them not de-
ſpiſe them, becauſe they are brethren ; but rather do them
}. becauſe they are faithful and beloved, partakers of
the benefit. Theſe things teach and exhort. 3. If any
man teach otherwiſe, and conſent not to wholeſome words,
even the words of the Lord Jeſus Chriſt, and to the doc-
trine which is according to godlineſs, 4. He is proud,
knowing nothing, but doting about queſtions, and ſtrifes
of words, whereof cometh envy, ſtrife, railings, evil ſur-
miſings, 5. Perverſe diſputings of men of corrupt minds,
and deſtitute of the truth, ſuppoſing that gain is godlineſs:
from ſuch withdraw thyſelf.
Here is, -
I. The duty of ſervants.
He had ſpoken before of church-relations,
here of our family-relations.
Servants are here ſaid to be under the
yoke, which denotes both ſubječtion and labour; they are yoked to work,
not to be idle. If chriſtianity finds ſervants under the yoke, it continues
them under it ; for the goſpel does not cancel the obligations any lie
under, either by the law of nature, or by mutual conſent. They muſt
reſpect their maſters, count them worthy of all honour, (becauſe they are
their masters,) of all the reſpect, obſervance, compliance, and obedience,
that are juſtly expected from ſervants to their maſters. Not that they
were to think that of them which they were not : but as their maſters
they muſt count them worthy of all that honour which was fit for them
to receive, that the name of God be not blasphemed. If ſervants that em-
braced the chriſtian religion, ſhould grow inſolent and diſobedient to their
maſters, the doćtrine of Chriſt would be refle&ted on for their ſakes, as if
it had made men worſe livers than they had been before they had received
the goſpel, Obſerve, If the profeſſors of religion miſbehave themſelves,
the name of God and his doctrine are in danger of being blasphemed by
thoſe who ſeek occaſions “to ſpeak evil of that worthy name by which
we are called.” And this is a good reaſon why we ſhould all condućt
ourſelves well, that we may prevent the occaſion which many ſeek, and
will be very apt to lay hold of, to ſpeak ill of religion for our ſakes.
Or ſuppoſe the maſter were a chriſtian, and a believer, and the ſervant
a believer too, would not that excuſe him, becauſe in Christ there is
neither bond nor free ? No, by no means, for Jeſus Chriſt did not come
to diſſolve the bond of civil relation, but to ſtrengthen it; “They that
have believing maſters, let not them deſpiſe them, becauſe they are bre-
thren ;” for that brotherhood relates only to ſpiritual privileges, not to
any outward dignity or advantage; (thoſe miſunderſtand and abuſe their
religion, who make it a pretence for 'denying the duties that they owe to
their relations ;) may, “rather do them ſervice, becauſe they are faithful
and beloved.” They muſt think themſelves the more obliged to ſerve
them, becauſe the faith and love that beſpeak men chriſtians, oblige them
to do good ; and that is all wherein their ſervice confiſts. Obſerve, It
is a great encouragement to us in doing our duty to our relations, if we
have reaſon to think they are faithful and beloved, and partakers of the
benefit, that is, of the benefit of christianity. Again, Believing maſters
and ſervants are brethren, and partakers of the benefit; fºr in Christ
Jeſus there is neither bond nor free, for ye are all one in Christ Jeſus,
Gal. 3. 28. Timothy is appointed to teach and exhort theſe things.
--a
OTHY, WI. %. . . .
2 O - s
* † * .*. 3. ~ - • - ºr The Duty of Servants:
-- - . . - . . . .'; *, *, *ś sº. 2 " ": -, *. *.*.*.* £º
Ministers must preach not only the general duties of all, but the duties
of particular relations. - " ". . . . . . 2. '
II. Paul here warns Timothy to withdraw from thoſe who corrupted
and
the deſtrine of Chriſt, and māde it the ſubjećt of ſtrife, debate, and ſºon.
troyerſy; Afany man teach otherwiſe, (v. 3...5.) do not preach praśi-
cally ; do not teach and exhort that which is for the promoting of ſeri-
ous godlineſs; if he will not conſent to wholeſome words, words that
have a direct tendency to heal the ſoul, if he will not conſent to theſe,
even the words of our Lord Jeſus Christ. Obſerve, We are not required
to conſent to any words as wholeſome words, except the words &f our
Lord Jeſus Chriſt ; but thoſe we muſt give our unfeigned aſſent and con-
ſent to, and to the doctrine which is according to godlineſs. Obſerve,
The doćtrine of our Lord Jeſus is a doćtrine according to godlineſs; it.
has a direct tendency to make people godly ; but he that does jº
agreeably, is proud, (v. 4.) and contentious, ignorant, and does a great
deal of miſchief to the church, knowing nothing... Obſerve, Commonly
thoſe are moſt proud, who know leaſt; for with all their knowledge they
do not know themſelves, but dote about questions. Thoſe who fall off
from the plain pračtical doćtrines of chriſtianity, fall in with controver-
fies, which eat out the life and power of religion; they dote about queſ.
tions and strifes of words, which do a great deal of miſchief in the church,
are the occaſion of envy, strife, railings, evil surmisings. When men are
not content with the words of our Lord Jeſus Chriſt, and the doćtrine
which is according to godlineſs, but will frame notions of their own,
and impoſe them, and that too in their own words, which man’s wiſ-
dom teaches, and not in the words which the Holy Ghoſt teaches,
(1 Cor. 2. 13.) they ſow the ſeeds of all miſc'lief in the church. Hence
come perverſe diſputings of men of corrupt minds, (v. 5.) diſputes that
are all ſubtlety, and no ſolidity. Obſerve, Men of corrupt minds are
destitute of the truth. The reaſon why men’s minds are corrupt, is,
becauſe they do not ſtick to “the truth as it is in Jeſus: ſuppoſing
z
| that gain is godlineſs,” making religion truckle to their ſecular intereſt.
From ſuch as theſe Timothy is warned to withdraw himſelf.
We obſerve, (1.) The words of our Lord Jeſus Chriſt are whole-
ſome words, they are the fitteſt to prevent or heal the church’s wounds,
as well as to heal a wounded conſcience; for Chriſt has the tongue of
the learned, to ſpeak a word in ſeaſon to him that is weary, Iſa. 50. 4.
The words of Chriſt are the beſt to prevent ruptures in the church; for
none who profeſs faith in him, , will diſpute the aptneſs or authority of
his words, who is their Lord and Teacher: and it has never gone well
with the church, ſince the words of men have claimed a regard equal to
his words, and in ſome caſes a much greater. (2.) Whoever teaches
otherwiſe, and does not conſent to theſe wholeſome words, he is proud,
knowing nothing; for pride and ignorance commonly go together. (3.)
St. Paul ſets a brand only on jº who conſent not to the words of our
Lord Jeſus Chriſt, and the doćtrine which is according to godlineſs ;
they are proud knowing nothing : other words more wholeſome he knew
not. (4.) We learn the ſad effects of doting about queſtions and ſtrifes
of words; of ſuch doting about queſtious comes envy, ſtrife, evil fur-
miſings, and perverſe diſputings ; when men leave the wholeſome words of
our Lord Jeſus Chriſt, they will never agree in other words, either of their
own or other men's inventions, but will perpetually wrangle and quarrel
about them ; and this will produce envy, when they ſee the words of
others preferred to thoſe they have adopted for their own ; and this will
be attended with jealoufies and ſuſpicions of one another, called here evil
surmisings ; then they will proceed to perverſe diſputings. (5.) Such
perſons as are given to perverſe diſputings, appear to be men of corrupt
minds, and deſtitute of the truth; eſpecially ſuch as aét in this manner
for the ſake of gain, which is all their godlineſs, ſuppoſing gain to be
godlineſs, contrary to the apostle's judgment, who reckoned godlineſs
great gain. (6.) Good ministers and christians will withdraw themſelves
from ſuch ; & Come out from among them, my people, and be ye ſepa-
rate,” ſays the Lord ; from ſuch withdraw thyſelf. -
6. But godlineſs with contentment is great gain. 7.
For we brought nothing into this world, and it is certain
we can carry nothing out. 8. And having food and rai-
ment, let us be therewith content. 9. But they that will.
be rich fall into temptation and a ſnäre, and into many
fooliſh and hurtful lufts, which drown men in deſtruction
and perdition. 10. For the love of money is the root of
all evil; which while ſome coveted after, they have erred
ºx. sº . .
A.D. 64.
*
“. . * * *
' ' . . . i. tº,
à
from the faith, and pierced themſelves through with
raiment.
$',
things; and follow after righteouſneſs, #
faith, lay hold on eternal life, whereu
f
imany ſorrows. 11. But thou, O man of God, flee theſe
t 3- - godlineſs; faith,
#ºve, patience, meekneſs, 12. fight:th !, gbod fight of
- euniºthou art alſo
profeſſed a good profeſſion before many
called, and haſt
witneſſes.
tº . . . . . . . * : * , &
, From the mention of the abuſe which ſome put upon religion, (making
it to ſerve their ſecular advantages,) the apostle takes occaſion to ſhew
...the excellency of contentment, and the evil of covetouſneſs.
:sd;I. The excellency of contentment, v. 6...8. Some account christi-
'anity an advantageous profeſſion for this world ; in the ſenſe they mean,
... • tº ºn tº & gº g
it is, falſe; yet it is undoubtedly true, that though christianity is the
...wfirst trade, it is, the best, calling, in the world. Thoſe that make a
, trade of it, merely to ſerve their turn for this world, will be diſappointed,
and find it a ſorry trade; but they that mind it as their calling, and
make a bufineſs of it, will find it, againful calling, for it has the promiſe
of the life that now, is, as well as of that which is to come. The truth
he lays down, is, that godlineſs with contentment is great gain. Some
read it, godlineſs, with a competency : that is, if a man have but a little
in this world, yet if he have, but enough to carry him through it, he
needs defire no more, his godlineſs with that ºf . his great gain;
“for a little which a righteous man has, is better than the riches of
many wicked,” Pſ, 37. 16... We read it, godlineſs with contentment ;
godlineſs is itſelf great gain, it is profitable to all things; and wherever
there is true godlineſs, there will be contentment; but thoſe that are
arrived at the higheſt pitch of contentment, with their godlineſs, are cer-
tainly the easiest, happiest people in this world. Godliness with con-
tentment, that is, christian contentment, (content must come from prin-
ciples of godlineſs,) is great gain ; it is all the wealth in the world. He
that is godly, is ſure to be happy in another world; and if withal he do
by contentment accommodate himſelf to his condition in this world, he
has enough. .
, Here we have, 1. A christian's.gain, it is godlineſs with contentment,
this is the true way to gain, yea, it is gain itſelf. 2. A christian’s gain
is great, it is not like the little gain of worldlings, who are ſo fond of a
little worldly advantage. 3. Godlineſs is ever accompanied with con-
tentment in a greater or leſſer degree : all truly godly people have
learned with, St. Paul, in whatever state they are, to be therewith con-
tent, Phil, 4, 11. , They are content with what God allots for them,
well knowing that is best for them. ... Let us, all then endeavour after
godlineſs...with contentment. . . . . . .
: The reaſon he gives for it, is, “For we brought nothing with us into
this world, and it is certain we can carry nothing out,” v. 7. This is a
reaſon why we ſhould be content with a little.
, , (1.) Becauſe we can challenge nothing as a debt that is due to us,’ for
we came naked into the world; whatever we have had fince, we are obliged
to the providence of God for it; but he that gave, may take what and
when he pleaſes. We had our beings, our bodies, our lives, ( which are
more than meat, which are more than raiment,) when we came into the
wörld, though we came naked, and brought nothing with us; may we
not then be content while our beings and lives are continued to us, though
we have not every thing we would have : We brought nothing with us
into this world, and yet God provided for us, care was taken of us, we
have been fed all our lives long unto this day; and therefore, when we
are reduced to the greateſt ſtraits, we cannot be poorer than when we
came into this world, and yet then we were provided for; therefore let
us truſt in God for the remaining part of our pilgrimage.
(2.) We shall carry nothing with us out of this world ; a ſhroud, a
coffin, and a grave, are all that the richeſt man in the world can have
from his thouſands. Therefore why ſhould we covet much Why ſhould
we not be content with a little, becauſe, how much ſoever we have, we
muſt leave it behind us 2 Eccl. v. 15, 16.
From hence he infers, (v. 8.) Having food and raiment, let us be
therewith content. Food and a covering including habitation as well as
Obſerve, If God give us the neceſſary ſupports of life, we
ought to be content therewith, though, we have not the ornaments and
delights of it. If nature ſhould be content with a little, grace ſhould
be content with leſs ; though we have not dainty food, though we have
not coſtly raiment, if we have but food and raiment convenient for us,
we ought-to-be content; this was Agur’s prayer, “Give me neither
poverty nor riches; feed me with food convenient for me,” Prov.30, 8.
ITIMOTHY, WI.
Contentment recommended.
Here we ſee, [1..] The folly of placing our happineſs in theſe things,
when we did not bring any thing into this world with us, and we can
carry nothing out. What will theſe do when death ſhall ſtrip them of
their happineſs and pºtion? And they muſt take an everlaſting farewell
of all theſe things”&# which they have ſo much doted. They may ſay
with poor Micah, Zºe have taken away my gods; and what have I more ?
Judges 18. 24. [2.] The neceſſaries of life are the bounds of a true
chriſtian's defire, and with theſe he will endeavour to be content; his
deſires are not inſatiable; no, a little, a few comforts of this life, will
ſerve him, and theſe he may hope to enjoy, having food and raiment.
II. The evil of covetouſneſs; (v. 9.) They that will be rich, fall into
temptation and a ſhare, that is, that ſet their hearts upon the wealth of
this world, and are reſolved, right or wrong, they will have it. It is
not ſaid, they that are rich, but they that will be rich, that is, that place
their happineſs in worldly wealth, that covet it inordinately, and are eager
and violent in the purſuit of it. They that are ſuch, fall into temptation
and a ſhare, unavoidably; for when the Devil ſees which way their luſts
carry them, he will ſoon bait his hook accordingly. He knew how fond
Achan would be of a wedge of gold, and therefore laid that before him.
They fall into many foolish and hurtful lusts.
The apoſtle ſuppoſes, 1. Some will be rich ; they are reſolved upon
it, nothing ſhort of a great abundance will ſatisfy. 2. Such will not be
ſafe or innocent, for they will be in danger of ruining themſelves for
ever; they fall into temptation, and a ſnare, &c. 3. Worldly luſts are
fooliſh and hurtful, for they drown men in deſtruction and perdition. 4.
It is good for us to conſider the miſchievouſneſs of worldly fleſhly luſts.
They are fooliſh, and therefore we ſhould be aſhamed of them; hurtful,
and therefore we ſhould be afraid of them, eſpecially confidering to what
degree they are “hurtful, for they drown men in deſtruction and perdi-
tion.”
The love of money is the root of all evil, v. 10. What ſins will not
men be drawn to by the love of money : Particularly this was at the
bottom of the apoſtaſy of many from the faith of Chriſt ; while they
coveted money, they erred from the faith, they quitted their chriſtianity,
and pierced themſelves through with many ſorrows. *
(1.) Obſerve what is the root of all evil; the love of money : people
may have money, and yet not love it; but if they love it inordinately, it
will puſh them on to all evil. (2.) Covetous perſons will quit the faith,
if that be the way to get money, “which while ſome coveted after, they
have erred from the faith. Demas hath forſaken me, having loved this
preſent world.” 2 Tim. 4. 10. For the world was dearer to him than
chriſtianity. . .
Obſerve, Thoſe that err from the faith, pierce themſelves with many
ſorrows ; thoſe that depart from God, do but treaſure up ſorrows for
themſelves. * * >
III. Hence he takes occaſion both to caution Timothy againſt their
luſts, and to counſel him to keep in the way of God and his duty, and
particularly to fulfil the truſt repoſed in him as a miniſter. He addreſſes
himſelf to him as a man of God. Miniſters are men of God, and ought
to condućt themſelves accordingly in every thing ; they are men em-
ployed for Gód, devoted to his honour more immediately. The prophets.
under the Old Teſtament were called men of God. • *
I. He charges Timothy to take heed of the love of money, which
had been ſo pernicious to many ; Flee theſe things. It is ill becoming
any men, but eſpecially men of God, to ſet their hearts upon the
things of this world ; men of God ſhould be taken up with the things
of God. - g - tº. . -
2. To arm him againſt the love of the world, he directs him to follow
that which is good ; “ Follow after righteouſneſs, godlineſs, faith, love,
patience, meekneſs:” righteouſneſs in his converſation toward men, god-
lineſs toward God, faith and love as living principles, to ſupport him and
carry him on in the pračtice both of righteouſneſs and godlineſs. They
that follow after righteouſneſs and godlineſs, from a principle of faith.
and love, have need to put on patience and meekneſs : patience to bear
both the rebukes of Providence, and the reproaches of men, and meek-
neſs wherewith to inſtruct gainſayers, and paſs by the affronts and injuries
that are done us. e •
Obſerve, It is not enough that men of God flee theſe things, but
they muſt follow after what is directly contrary thereto. Further, what
excellent perſons men of God are, who follow after righteouſneſs! They
are the excellent of the earth, and, being acceptable to God, they ſhould
be approved of men. - - -
3. He exhorts him to do the part of a ſoldier; Fight the good fight
| ºffaith. Note, Thoſe who will get to heaven,” muſt fight their way

A. D. 64.
* The Apoſtle's ſolemn Charge.
I TIMOTHY, VI.
thither. There muſt be a conflićt with corruption and temptations, and
the oppoſition of the powers of darkneſs. Again, It is a good fight, it
is a good cauſe, and it will have a good iſſue ; further, it is the fight of
faith; we do not war after the fleſh, for the weapons of our warfare are
not carnal, 2 Cor. 10. 3, 4. * -
4. He exhorts him to lay hold on eternal life. Obſerve, (1.) Eter-
nal life is the crown propoſed to us, for our encouragement to war, and
to fight the good fight of faith, the good warfare. (2.) This we muſt
lay hold on, as thoſe that are afraid of coming ſhort of it, and loſing it.
Lay hold, and take heed of loſing your hold. “ Hold faſt that which
thou haſt, that no man take thy crown,” Rev. 3. 11. (3.) We are
called to the fight, and to lay hold on eternal life. (4.) The profeſſion
Timothy and all faithful miniſters make before many witneſſes is a good
profeſſion ; for they profeſs and engage to fight the good fight of faith,
and to lay hold on eternal life ; their calling and their own profeſſion
oblige them unto this.
13. I give thee charge in the fight of God, who quick-
eneth all things, and before Chriſt Jeſus, who before Pon- ||
tius Pilate witneſſed a good confeſſion; 14. That thou
keep this commandment without ſpot, unrebukable, until
the appearing of our Lord Jeſus Chriſt: 15. Which in
his times he ſhall ſhew, who is the bleſſed and only Poten-
tate, the King of kings, and Lord of lords; 16. Who
only hath immortality, dwelling in the light which no
man can approach unto ; whom no man hath ſeen, nor
can ſee : to whorn be honour and power everlaſting.
Amen. 17. Charge them that are rich in this world, that
they be not high-minded, nor truſt in uncertain riches,
but in the living God, who giveth us richly all things to
enjoy ; 18. That they do good, that they be rich in good
works, ready to diſtribute, willing to communicate; 19.
Laying up in ſtore for themſelves a good foundation againſt
the time to come, that they may lay hold on eternal life.
20. O Timothy, keep that which is committed to thy
truſt, avoiding profane and vain babblings, and oppoſitions
of ſcience falſely ſo called : . 21. Which ſome profeſſing
have erred concerning the faith. Grace be with thee.
Amen.
He charges him to keep this commandment without ſpot ; that is, the
whole work of his miniſtry, all the truſt repoſed in him, all the ſervice
expected from him, he muſt keep it without ſpot, unrebukable ; he muſt
condućt himſelf ſo in his miniſtry, that he might not lay himſelf open to
any blame, or incur any blemiſh. .
What are the motives to move him to this 2
I. He gives him a ſolemn charge; “I give thee a charge in the fight
of God, that thou do this.” He charges him, as he will anſwer it at
the great day to that God whoſe eyes are upon us all, who ſees what we
are, and what we do. God, who quickens all things, who has life in himſelf,
and is the Fountain of life. This ſhould quicken us to the ſervice of
God, that we ſerve a God who quickens all things. He charges him
before Christ Jesus, to whom in a peculiar manner he ſtood related as a
miniſter of his goſpel; “ who before Pontius Pilate witneſſed a good
confeſſion.”
Obſerve, Chriſt died not only as a Sacrifice, but as a Martyr; and
he witneſſed a good confeſſion when he was arraigned before Pilate, ſay-
ing, (John 18. 36, 37.) “My kingdom is not of this world : I am
come to bear witneſs unto the truth.” That good confeſſion of his
before Pilate, My kingdom is not of this world, ſhould be effectual to
draw off all his followers, both miniſters and people, from the love of this
world.
II. He reminds him of the confeſſion that he himſelf had made ;
“Thou haſt profeſſed a good profeſſion before many witneſſes;” (v. 12.)
when he was ordained by the laying on of the hands of the preſbytery.
The obligation of that was ſtill upon him, and he muſt live up to that,
and be quickened by that, to do the work of his miniſtry.
III. He reminds him of Chriſt’s ſecond coming ; “ Keep this eom- ||
mandment, until the appearing of our Lord Jeſus Christ; keep it as long |
Vol. V. No. 103.
|
works.
as thou liveſt, till Chriſt come at death to give thee a #. Keep
it with an eye to his ſecond coming, when we muſt all give an account
of the talents we have been intruſted with,” Luke 16. 2. . . . . . . .
1. The Lºrd Jeſus Christ will appear, and it will be a glorious ap-
Pearing, not like his first appearing in the days of his humiliation. 2.
Ministers ſhould have an eye to this appearing of the Lord Jeſus Christ
in all their ministrations: 3. Till his appearing they are to keep this
commandment without ſpot, unrebukable. . . .
Mentioning the appearing of Christ as one that loved it, he loves to
ſpeak of it, and loves to ſpeak of him who ſhall then appear. The ap-
pearing of Chriſt is certain ; (he shall shew it :) but it is not for us to
know the time and ſeaſon of it, for the Father has kept that in his own
power: let this ſuffice us, that in time he ſhall ſhew it, in the time that
he thinks fit for it. * * “
Soncerning Christ and God the Father he here ſpeaks great things.
(1.) That God is the only Potentate; the powers of earthly princes
are all derived from him, and depend upon him. The powers that are,
are ordained of God, Rom. 13. 1. He is the only Potentate that is
abſolute and ſovereign, and perfeótly independent. . . -
(2.) He is the blessed and only Potentate, infinitely happy, and no-
thing can in the leaſt impair his happineſs. -
(3.) He is King of kings, and Lord of lords. All the kings of the
earth derive their power from him ; he gave them their crowns, they
hold them under him, and he has a ſovereign dominion over them. This
is Chriſt’s title, (Rev. 19. 16.) upon his vesture and his thigh ; for he
has a name higher than the kings of the earth. w
(4.) He only has immortality; he only is immortal in himſelf, and
has immortality as he is the Fountain of it, for the immortality of angels
and ſpirits is derived from him. r
(5.) He dwells in inacceſſible light; light which no man can approach
unto no man can get to heaven, but thoſe whom he is pleaſed to bring
thither, and admit into his kingdom.
(6.) He is inviſible ; whom no man hath ſeen, nor can ſee. It is im-
poſſible that mortal eyes ſhould bear the brightneſs of the divine glory.
No man can ſee God, and live.
Having mentioned theſe glorious attributes, he concludes with a doxo-
logy : To him be honour and power everlasting. Amen. God having all
power and honour to himſelf, it is our duty to aſcribe all power and
honour to him. w
[1..] What an evil is fin, when committed againſt ſuch a God, the
bleſſed and only Potentate The evil of it riſes in proportion to the dig-
nity of him againſt whom it is committed. [2.] Great is his condeſcen-
ſion, to take notice of ſuch mean and vile creatures as we are. What
are we then, that the bleſſed God, the King of kings, and Lord of lords,
ſhould ſeek after us 2 [3.] Bleſſed are they who are admitted to dwell
with this great and bleſſed Potentate ; Happy are thy men, (ſays the
queen of Sheba to king Solomon,) happy are theſe thy ſervants, who
stand continually before thee, 1 Kings 10.8. Much more happy are they
who are.allowed to ſtand before the King of kings. [4.] Let us love,
adore, and praiſe, the great God; for who ſhall not fear thee, O Lord,
and glorify thy name 2 For thou only art holy, Rev. 15. 4. -
The apoſtle adds, by way of poſtcript, a leſſon for rich people,
v. 17... 19. Timothy muſt charge them that are rich to take care of
the temptations, and improve the opportunities, of their proſperous eſtate.
First, Caution them to take heed of pride. That is a fin that eaſily
beſets rich people, whom the world ſmiles upon. Charge them that they
be not high-minded, or think of themſelves above what is meet, or be
puffed up with their wealth.
Secondly, Caution them againſt vain confidence in their wealth; Charge
them that they trust not in uncertain riches. Nothing is more uncertain
than the wealth of this world; many have had much of it one day, and
been ſtripped of all the next. Riches make themſelves wings, and fly
away as an eagle, &c. Prov. 23. 5. ſº e
Thirdly, He muſt charge them to trust, in God, the living God; to
make him their Hope, who giveth us richly all things to enjoy. They
who are rich, muſt ſee God giving them their riches, and giving them to
enjoy them richly ; for many have riches, but enjoy them poorly, not
having a heart to uſe tilem. º .
Fourthly, He muſt charge them to do good with what they have ;
(for what is the beſt eſtate worth, any more than as it gives a man an
opportunity of doing ſo much the more good 2) that they be rich in good
Thoſe are truly rich, who are rich in good works. That they
be ready to distribute, willing to communicate; not only to do it, but to
do it willingly, for God loves a tº giver.
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Fifthly, Hemuſ: charge them to think of another world, and prepare
for that which is to come by works of charity—“laying up in ſtore a
good foundation againſt the time to come,” that they may take hold, on
º: º '. . .. º t . . . .
“t. Miniſtérs muſt not be afraid of the # ; be they ever ſo rich, they
müſt’ſpeak tö them, and charge them. 2. They muſt caution them
againſt pride, and vain confidence in their riches, that they be not high-
minded, por truſt in uncertain riches. Stir them up to works of piety
and, gharity, that they do good, &c. 3. This is the way for the rich to
lay up in ſtore for themſelves for the time to come, that they may lay
hold on eternal life ; in the way of well-doing we are to ſeek for glory,
honour, and immortality, and eternal life will be the end of all, Rom.
237. 4. Here is a leſſon for miniſters in the charge given to Timothy ;
Ke º that which is committed to thy trust. Every miniſter is a truſtee,
ańd it is a freaſure committed to his truſt, which he has to keep. The
truths of God, the ordinances of Göá, keep theſe, avoiding profane and
vain bābālings; not affè&ting human eloquence, which the apoſtle calls
vgin babblings, or human learning, which often oppoſes the truths of
God, but keep gloſe to, the Witten word, for that is committed to our
truſt. Some who have been Yery projid of their learning, their ſcience,
which is ſoftly ſo called, have by that beet debauched in their principles,
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II TIMOTHY, I.
The Introdućtion.
and been drawn away from the faith of Chriſt, which is a good reaſon
why we ſhould keep to the plain word of the goſpel, and reſolve to live
and die by that..:”, i , , , , , ; ‘. . . . . . 3.
Obſerve, s(1-), Miniſters cannot be, too earneſtly exhorted to keep
what is committed to their truſt, becauſe it is a great truſt lodged with
them ; “O Timothy, keep, that which is committed to thy truſt 1” as
if he had ſaid, “I cannot conclude without charging thee again ; what-
ever thout doeſt, be ſure to keep this truſt, for it is too great a truſt to
be betrayed.” (2:) Miniſters are to avoid babblings, if they would
keep what is committed to them, becauſe they are vain and profane.
(3.) That ſcience which oppoſes the truth of the goſpel, is falſely ſo
called ; it is not true ſcience, for if it was, it would approve of the goſ-
pel, and conſent to it. (4.) Thoſe who are ſo fond of ſuch ſcience, are
in great danger of erring concerning the faith; they who are for ad-
vancing reaſon above faith, are in danger of leaving faith. Lastly, Our
apoſtle concludes with a ſolemn prayer and benedićtion; Grace be with
thee. Amen. Obſerve, This is a ſhort, yet comprehenſive prayer for
our friends. Grace be with them, for grace comprehends in it all that
is good, and grace is an earneſt, yea a beginning, of glory; for wherever
| God gives grace, he will give glory, and will not withhold any good
thing from him who walketh uprightly. Grace be with you all. Amen
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THIS ſecond epiſtle Paul wrote to Timothy from Rome, when he was a priſoner there, and in danger cf his life; this is evident from theſe words,
I am now ready to be offered, and the time of my departure is at hand, ch. 4. v. 6, It appears that his removal out of this world, in his own
apprehenſion, was not far off, eſpecially confidering the rage and malice of his perſecutors ; and that he had been brought before the emperor
|Nero, which he calls his first answer, when no man stood with him, but all men forsook him, ch. 4. v. 16. And interpreters agree that this was
the laſt epiſtle he wrote. º
Where Timothy now was, is not certain.
an evangeliſt, as to his perſonal condućt and behaviour.
The ſcope of this epiſtle ſomewhat differs from that of the former, not ſo much relating to his office as
CHAP. I.
After this introduction, (v. 1, 2.) we have, I. Paul’s sincere love to Tºmo-
thy, v. 3...5. II. Divers exhortations given to him, v. 6... 14. III.
He speaks of Phygellus and Hermogenes, with others, and closes with
Onesiphorus, v. 15, to the end. .
1. Pººl: an apoſtle of Jeſus Chriſt by the will of God,
according to the promiſe of life which is in Chriſt
Jeſus, 2. To Timothy, my dearly beloved ſon: Grace,
mercy, and peace, from God the Father and Chriſt Jeſus
our Lord. , 3. I thank God, whom I ſerve from my fore-
fathers with pure conſcience, that without ceaſing I have
remembrance of thee in my prayers night and day; 4.
Greatly deſiring to ſee thee, being mindful of thy tears,
that I may be filled with joy; 5. When I call to remem-
brance the unfeigned faith that is in thee, which dwelt
firſt in thy grandmother, Lois, and thy mother Eunice;
and I am perſuaded that in thee alſo. • , . . .
Here is, , , , r . * * *
1. The inſcription of the epistle; Paul calls himſelf an apostle by the
will of God, merely by the good pleaſure of God, and by his grace, which
he profeſſes himſelf unworthy of, “according to the promiſe of life
which is in Christ Jeſus,” according to the goſpel. The goſpel is the
promiſe of life in Christ Jeſus ; life the end, and Christ the Way, John
14. 6. The life is put into the promiſe, and both are ſure in Christ
Jeſus the faithful. Witneſs; “ for all the promiſes of God in Christ Jeſus
are yea, and all amen,” 2 Cor. 1. 20. He calls Timothy his beloved
son; Paul felt the warmest affection for him, both becauſe he had been
A. ID, 66. 3 -
Timothy's happy Deſcent.
II TIMOTHY, i.
an instrument of his converſion, and becauſe as a ſon with his father he
had ſerved with him in the goſpel." ' . . . . . . . . . . .
We here learn, (1.) St. Paul was an apostle of Jeſus Christ by the
will of God; as he did not receive the goſpel of man, nor was taught it,
but had it by the revelation of Jeſus Christ, (Gal. 1. 12) ſo his com-
miſſion to be an apostle was not by the will of man, but of God : in the
former epistle he ſays it was “ by the commandment of God our Savi-
our, and here by the will of God;” God called him to be an apostle.
(2.) We have the promiſe of life, bleſſed be God for it, “ in hope of
eternal life, which God, who cannot lie, promiſed before the world
began,” Tit. l. 2. It is a promiſe to diſcover the freeneſs and certainty
of it. (3.) This, as well as all other promiſes, is in and through Jeſus
Christ ; they all take their riſe from the mercy of God in Christ, and
they are ſure, ſo that we may ſafely depend on them. (4.) The grace,
mercy, and peace, which even St. Paul’s dearly beloved ſon Timothy
wanted, comes from God the Father and Christ Jeſus our Lord ; and
therefore the one as well as the other is the Giver of theſe bleſfings, and
ought to be applied to for them. Lastly, The best want theſe bleſfings,
and they are the best we can aſk for our dearly beloved friends, that they
t ,
v. . . . & * . . T
may have grace to help them in the time of need, and mercy to pardon
what is amiſs, and ſo may have peace with God the Father and Christ
Jeſus our Lord.
2. Paul’s thankſgiving to God for Timothy’s faith and holineſs; he
thanks God that he remembered Timothy in his prayers. Obſerve,
Whatever good we do, and whatever good office we perform for our
friends, God must have the glory of it, and we must give him thanks.
It is he who puts it into our hearts to remember ſuch and ſuch in our
prayers. Paul was much in prayer, he prayed night and day; in all his
prayers he was mindful of his friends, he particularly prayed for good
ministers, he prayed for Timothy, and had remembrance of him in his
prayers night and day; he did this without ceaſing ; prayer was his con-
stant buſineſs, and he never forgot his friends in his prayers, as we often
do. Paul “ ſerved God from his forefathers with a pure conſcience.”
It was a comfort to him, that he was born in God’s houſe, and was of
the ſeed of thoſe that ſerved God ; as likewiſe that he had ſerved him
with a pure conſcience, according to the best of his light ; he had kept
a conſcience void of offence, and made it his daily exerciſe to do ſo, A&ts
24. 16. He greatly deſired to ſee Timothy, out of the affection he had
for him, that he might have ſome converſation with him, being mindful
of his tears at their last parting. Timothy was ſorry to part with Paul,
he wept at parting, and therefore Paul deſired to ſee him again, becauſe
he had perceived by that what a true affection he had for him. He
thanks God that Timothy kept up the religion of his ancestors, v. 5.
Obſerve, The entail of religion deſcended upon Timothy by the mother’s
fide; he had a good mother, and a good grandmother: they believed,
though his father did not, A&ts 16. . It is a comfortable thing when
children imitate the faith and holineſs of their godly parents, and tread
in their steps, 3 John 4, “ Dwelt in thy grandmother, and thy mother,
and I am perſuaded that in thee alſo.” Paul had a very charitable opi-
nion of his friends, was very willing to hope the best concerning them ;
indeed he had a great deal of reaſon to believe well of Timothy, for he
had no man like-minded, Phil. 2, 10. *
Obſerve, (1.) We are, according to St. Paul, to ſerve God with a
pure conſcience, ſo did his and our pious forefathers; this is to draw
“ near with a true heart, in full aſſurance of faith, having our heart
ſprinkled from an evil conſcience,” Heb. 10. 22. (2.) In our prayers
we are to remember without ceaſing our friends, eſpecially the faithful
ministers of Christ ; St. Paul had remembrance of his dearly beloved ſon
Timothy in his prayers night and day... (3.) The faith that dwells in
real believers, is unfeigned; it is without hypocriſy, it is a faith that
will stand the trial, and it dwells in them as a living principle. It was
the matter of St. Paul’s thankſgiving, that Timothy inherited the faith
of his mother Eunice and his grandmother Lois, and ought to be our’s,
whenever we ſee the like; we ſhould rejoice whereſoever we ſee the
grace of God; ſo did Barnabas, Aćts 11. 23, 24. “I rejoiced greatly
that I found of thy children walking in the truth,” 2 John 4.
6. Wherefore I put thee in remembrance that thou
ſtir up the gift of God, which is in thee by the putting on
of my hands. 7. For God hath not given us the ſpirit of
fear; but of power, and of love, and of a ſound mind.
8. Be not thou therefore aſhamed of the teſtimony of our
Lord, $* me his priſoner: but be thou partaker of the
afflićtions of the goſpel according to the power of God;
9. Who hath ſaved us, and called us with a holy calling,
not according to our works, but according to his own.
purpoſe and grace, which was given us in Chriſt Jeſus be-
fore the world began; 10. But is now made manifeſtby
| the appearing of our Saviour Jeſus Chriſt, who hathaba-
liſhed death, and hath brought life and immortality to
light through the goſpel: 11. Whereunto I am appointed
a preacher, and an apoſtle, and a teacher of the Gentiles.
12. For the which cauſe I alſo ſuffer theſe things; never-
theleſs i am not aſhamed : for I know whom I have be-
lieved, and I am perſuaded that he is able to keep that
which I have committed unto him againſt that day. 13.
Hold faſt the form of ſound words, which thou haſt heard
of me, in faith and love which is in Chriſt Jeſús, “ 14.
That good thing which was committed unto thee, keep
by the Holy Ghoſt which dwelleth in us." ". . . . ."
$ $ *
Here is an exhortation and excitation of Timothy to his duty; (v. 6.)
I put thee in remembrance: the beſt men need remembrancers; what we
know we ſhould be reminded of ; (2 Pet. 3. 1.) “I write this, to ſtir
up your pure minds by way of remembrance.”
I. He exhorts him to ſtir up the gift of God that was in him. Stir it
up as fire under the embers. It is meant of all the gifts and graces that
God had given him, to qualify him for the work of an evangeliſt, the
gifts of the Holy Ghoſt, the extraordinary gifts that were conferred by
the impoſition of the apoſtle’s hands. Theſe he muſt stir up ; he muſt
exerciſe them, and ſo increaſe them : uſe gifts, and have gifts ; to him
that hath shall be given ; (Matth. 25. 29.) he muſt take all opportunities
to uſe theſe gifts, and ſo ſtir them up, for that is the beſt way of in-
creaſing them. - .
Whether the gift of God in Timothy was ordinary or extraordinary,
(though I incline to the latter,) he muſt ſtir it up, otherwiſe it would
decay. Further, you ſee that.this gift was in him by the putting on of
the apoſtle’s hands, which I take to be diſtinét from his ordination,
which was performed by the hands of the preſbytery, 1 Tim. 4. 14. It
is probable that Timothy had the Holy Ghoſt, in his extraordinary gifts
and graces, conferred on him by the laying on of the apoſtle's hands, (for
I reckon none but the apoſtles had the power of giving the Holy Ghott,)
and afterward, being thus richly furniſhed for the work of the miniſtry,
was ordained by the preſbytery. tº ſº wº
The great hinderance of uſefulneſs in the increaſe of our gifts, is,
ſlaviſh fear; therefore he warns him againſt this ; God hath not given 24&
the spirit of far; (v. 7.) it was through baſe fear that the evil ſervant
buried his talent, and did not trade with it, Matth. 25. 25. Now God
hath therefore armed us againſt the ſpirit of fear, by often bidding us
fear not ; “Fear not the face of man; fear not the dangers you may
meet with in the way of your duty.” God hath delivered us from the
ſpirit of fear, and hath given us the ſpirit of power, and of love, and ºf a
Jöund mind. The ſpirit of power, of courage and reſolution, to encounter
difficulties and dangers; the ſpirit of love to God, which will carry us
through the oppoſition we may meet with, as Jacob made nothing of the
hard ſervice he was to endure for Rachel. The ſpirit of love to God
will ſet us above the fear of man, and all the hurt that man can do
us. And the ſpirit of a sound mind, or quietneſs of mind, a peaceable
enjoyment of ourſelves, for we are oftentimes diſcouraged in our way and
work by the creatures of our own fancy and imagination, which a fober,
ſolid thinking mind would obviate, and would eaſily anſwer.
The Spirit God gives to his miniſters, is not a fearful, but courageous
Spirit; it is a Spirit of power, for they ſpeak in. his name who has all
power, both in heaven and earth; and it is a Spirit of love ; for love to
God and the ſouls of men muſt inflame miniſters in all their ſervice ; and
it is a Spirit of a ſound mind, for they ſpeak the words of truth and
ſoberneſs. : , ". . . . . . " -- - * *
, II. He exhorts him to count upon afflićtions, and get ready for them ;
* Be not thou tharefore ashamed ºf the testimony ºf our Lord, nor-Qf me
his prisoner. Be not thou Aſhame; of the goſpel, of the teſtimony thou
haſ borne to it.” The goſpel of Chriſtis what we have noſe of us, rea-
ſon to be aſhamed of. "We muſt not be aſhamed of thoſe who are ſuffººr,
ing for the goſpel of Chriſts. Timothy muſt not be aſhamed of good old
t
sfering ſaints in this world.
4.
Paul, though he was now in bonds. As he muſt not be afraid of ſuffer.
ing himſelf, ſo he muſt not be afraid of owning thoſe who were ſufferers
for the cauſe of Chriſt. *
1. The goſpel is a teſtimony of our Lord ; in and by that he bears
teſtimony of himſelf to us, and by profeſſing our adherence to it we bear
teſtimony of him and for him.
º 2. St. Paul was the Lord’s priſoner, his
priſoner ; for his ſake he was bound with a chain, Eph. 4, 1. 3. We
• have no reaſon to be aſhamed either of the teſtimony of our Lord, or of
shis priſoners; if we are aſhamed of either now, Chriſt will be aſhamed of
yºuš hereafter ; “But be thou partaker of the afflictions of the gospel ac-
cording to the power of God, expect afflićtions for the goſpel’s fake, pre-
pare for them, count upon them, be willing to take thy lot with the ſuf.
º Be partaker of the afflictions of the goſpel;”
(or, as it may be read, Do thou suffer with the goſpel;) “not only ſym-
pathize with thoſe who ſuffer for it, but be ready to ſuffer with them,
... and, ſuffer like them.” If at any time the goſpel be in diſtreſs, he who
hopes for life and ſalvation by it will be content to ſuffer with it. Ob-
ferve, (1.) Then we are likely to bear afflićtions well, when we fetch
" ſtrength and power from God to enable us to bear them : “Be thou
partaker of the afflićtions of the goſpel;atbording to the power of God.”
(2.) All chriſtians, but eſpecially miniſters, muſt expedi afflićtions and
perſecutions for the ſake of the goſpel. (3.) Theſe ſhall be propor-
tioned, according to the power of God (1 Čor. 10. 13.) reſting upon us.
Mentioning God and the goſpel; he takes notice what great things
God has done for us by the goſpel, v. 9, 10. To encourage him to ſuf-
fer, he urges, two conſideraţions, tº jr., ; ; c. i - x . . . . -
[1..] He ſhews bim the fiature of that goſpel which he was called to
ſuffer for, and the glorious and gracious à figns and purpoſes of it. It
1s uſual with Paul, when j. goſpel of Chriſt, to
digreſs from bis ſubject, and enlarge upon them'; ſo fall was he of that
which is all our ſalvation, and ought to be all our defire.
Obſerve, First, The goſpel aims at our ſalvation; he has saved us, and
we muſt not think much to ſuffer for that which we hope to be ſaved by.
He has begun to ſave us, and will complete it in due time; for God caſis
thoſe things that are not, that are not yet completed, as though they
were 3 (Rom. 4. 17.) therefore he ſays, who has ſaved us.
Secondº. It is defigned for our fanétification; and called us with a holy
calling, called us to holineſs. Chriſtianity is a calling, a holy calling;
it is the calling where with...we are called, it is the calling to which we
are called, to labour in it. Obſerve, All who ſhall be faved hereafter,
are ſanétified now. Wherever the call of the goſpel is an effectual call,
it i. fºund to be a holy call, making thoſe holy, who are effectually
Called. -
Thirdly, The riſe of it is the free grace and eternal purpoſe of God in
Chriſt Jeſus. If we had merited it, it had been hard to ſuffer for it ; but
our ſalvation by it is of free grace, and not according to our works, and
therefore we muſt not think much to ſuffer for it. This grace is faid to
be given us before the world began, that is, in the purpoſe and deſign of
God from all eternity ; in Christ Jesus, for all the gifts that come from
God to finful man, come in and through Christ Jesús.
Pourthly, The goſpel is the manifeſtation of this purpoſe and grace,
by the appearing ºf our Saviour Jesus Christ, who had Îain in the Šoſom
of the Father from eternity, and was perfectly appriſed of all his gracious
purpoſes ; by his appearing that gracious purpoſe was made manifeſt to
us. . Did Jeſus Chriſt ſuffer for it, and ſhall' we think much to ſuffer
for it 2 * - .
*#thly. By the goſpel of Chriſt death is aboliſhed; he has abolished
death, not only weakened it, but taken it out of the way, has broken
the Pºwer of death over us; by taking away fin he has aboliſhed death,
(for the ſting of death is fin, 1 Cor. 15. 56.) in altering the property of
it, and breaking the power of it.
Death now of an enemy is become a friend, and is the gate by which
we paſs out of a troubleſome, vexatious, finful world, into a world of
perfeót Peace and purity ; and the power thereof is broken, for death
does not triumph over thoſe who believe the goſpel, but they triumph
*Vº it. . .0 ºath, where is thy sting P 0 grave, where is thy victory P
1 Cor. 15. 55. |
Lºstly, He has brought life and immortality to light by the goſpel; he
has ſhewed us another world, more clearly than it was before diſcovered
under any former diſpenſation, and the happineſs of that world, the cer-
tain recompence of our obedience by faith": we all with open face, as in
a glaſs, behold the glory of God. He has brought it to light, not only
`... ſet it before us, but offered it to us, by the goſpel.
~ : *- Let us value the goſpel more than ever, as it is that whereby life and
• f \-
Af
II TIMOTHY, i.
ſuaded, &c.
in us.
The Purport of the Goſpel.
immortality are brought to light, for herein it has the pre-eminence above
all former diſcoveries; ſo that it is the goſpel of life and immortality,
as it diſcovers them to us, and dire&ts us in the ready way that leads
thereto, as well as propoſes the moſt weighty motives to excite our en-
deavours in ſeeking after glory, honour, and immortality. º
[2.] Confider the example of bleſſed Paul, v. 11, 12. He was ap-
pointed to preach the goſpel, and particularly appointed to teach the
Gentiles. He thought it a cauſe worth ſuffering for, and why ſhould ,
not Timothy think ſo too : No man needs to be afraid or aſhamed to
ſuffer for the cauſe of the goſpel; “I am not aſhamed, says Paul, for I
know whom I have believed, and am perſuaded that he is able to keep
| that which I have committed unto him against that day.
Obſerve, First, Good men often ſuffer many things for the best cauſe
in the world ; for which cause I suffer these things; that is, “for my
preaching, and adhering to the goſpel.” Secondly, They need not to
be aſhamed, the cauſe will bear them out ; but thoſe who oppoſe it, ſhall
be clothed with ſhame. Obſerve, Thirdly, Thoſe who trust in Christ,
know whom they have trusted. He ſpeaks with a holy triumph and ex-
ultation, as much as to fay, “I ſtand on firm ground. I know I have
lodged the great truſt in the hands of the beſt Truſtee.” And am per-
What muſt we commit to Chriſt : The ſalvation of our
fouls, and their preſervation to the heavenly kingdom ; and what we ſo
commit to him he will keep. There is a day coming, when our ſouls.
will be inquired after ; “Man Woman thou hadſt a ſoul committed
to thee, what haſt thou done with it To whom was it offered, to God.
or Satan : How was it employed; in the ſervice of fin, or in the ſervice
of Chriſt º’’ There is a day coming, and it will be a very ſolemn and
awful day, when we muſt give an account of our ſtewardſhip, (Luke
16. 2.) give an account of our ſouls: now if by an active obedient faith
we commit it to Jeſus Chriſt, we may be ſure he is able to keep it, and it
ſhall be forthcoming to our comfort in that day.
III. He exhorts him to hold fast the form of sound words, v. 13.
1. “Have a form of ſound words;” (ſo it may be read,) “a ſhort
form, a catechiſm, an abſtraćt of the firſt principles of religion, accord-
ing to the ſcriptures; a ſcheme of ſound words, a brief ſummary of the
chriſtian faith, in a proper method, drawn out by thyſelf from the holy
ſcriptures for thy own uſe ;” or rather, by the form of ſound words, I
underſtand the holy ſcriptures themſelves.
2. “Having it, hold it fast, remember it ; retain it, adhere to it. Ad-
here to that, in oppoſition to all herefies and falſe doćtrine, which cor-
rupt the chriſtian faith. Hold that faſt which thou hast heard of me.”
Paul was divinely inſpired. It is good to adhere to thoſe forms of found
words which we have in the ſcriptures ; for thoſe, we are ſure, were di-
vinely inſpired. That is found ſpeech, which cannot be condemned,
Tit. 2. 8, But how muſt it be held faſt : In faith and love; we muſt
aſſent to it as a faithful ſaying, and bid it welcome as worthy of all ac-
ceptation. Hold it faſt in a good heart, that is the ark of the covenant,
in which the tables both of law and goſpel are moſt ſafely and profitably
depoſited, Pſ. 119. 11. Faith and love muſt go together ; it is not
enough to believe the ſound words, and to give an aſſent to them, but
we muſt love them, believe their truth, and love their goodneſs, and we
muſt propagate the form of ſound words in love; ſpeaking the truth in
love, Eph. 4, 15. Faith and love which are in Christ Jesus; it muſt
be chriſtian faith and love ; faith and love faſtening upon Jeſus Chriſt,
in and by whom God ſpeaks to us, and we to him. Timothy, as a mi-
niſter, muſt hold fast the form of sound words, for the benefit of others.
Qf healing words, ſo it may read ; there is a healing virtue in the word
of God; he sent his word, and healed them. To the ſame purport is that,
(v. 14.) “That good thing which was committed unto thee, keep by
the Holy Ghoſt, which dwelleth in us.” That good thing was the
form of ſound words, the chriſtian doćtrine, which was committed to
Timothy in his baptiſm and education as he was a chriſtian, and in his
ordination as he was a miniſter.
The chriſtian doćtrine is a truſt committed to us; it is committed to
chriſtians in, general, but to ministers in particular ; it is a good thing,
of unſpeakable value in itſelf, and which will be of unſpeakable advan-
tage to us; it is a good thing indeed, for it is an inestimable jewel, for
it diſcovers to us the unſearchable riches of Christ, Eph. 3. 8. It is
committed to us, to be preſerved pure and entire, and to be tranſmitted
to thoſe who ſhall come after us, and we must keep it, and not contribute
any thing to the corrupting of its purity, the weakening of its power, or
the diminiſhing of its perfeótion; Keep it by the Holy Ghost that dwelleth
Obſerve, Even thoſe who are ever ſo well taught, cannot keep
what they have learned, any more than they could at first * with-
A.D. 66. -
Miniſterial Fortitude.
II TIMOTHY, I, II,
out the assistance of the Holy Spirit. We must not think to keep it
by our own strength, but keep it by the Holy Ghost. . . .
The Holy Ghost dwells, in all good ministers and christians; they
are his temples, and he enables them to keep the goſpel pure and uncor-
thing, for the assistance and indwelling of the Holy Ghost does not ex-
clude men's endeavours, but they'very well consist together.
15. This thou knoweſt, that all they which are in Aſia, |
are turned away from me; of whom are Phygellus and
Hermogenes. 16. The Lord give mercy unto the houſe
of Oneſiphorus; for he oft refreſhed me, and was not
aſhamed of my chain : 17. But when he was in Rome,
he ſought me out very diligently, and found me. 18.
The Lord grant unto him that he may find mercy of the
Lord in that day: and in how many things he miniſtered
unto meat Epheſus, thou knoweſt very well.
Having exhorted Timothy to hold fast, (v. 13,14.) the apostle mentions,
1. The apostaſy of divers from the doćtrine of Christ, v. 15. It
feems, in the best and purest ages of the church, there were thoſe that
had embraced the christian faith, and yet afterward revolted from it, nay.
there were many ſuch. He does not ſay that they were turned away
from the doctrine of Christ, (though it ſhould ſeem they were,) but they
w 5 y y
were turned away from him, they had turned their backs upon him, and
diſowned him in the time of his distress. And ſhould we wonder at it,
, when many turned their backs on a much better than St. Paul ? I mean
the Lord Jeſus Christ, John 6. 66. * *
2. He mentions the constancy of one that adhered to him, that was |
Onefiphorus; “ for he often refreſhed me, and was not aſhamed of my
chain,” v. 16, Obſerve, (1.) What kindneſs Onefiphorus had ſhewed
to Paul : he refreshed him, he of refreſhed him with his letters, and
counſels, and comforts, and he was not as amed of my chain. He was
not aſhamed of him, notwithstanding the diſgrace he was now under. He
was kind to him not once or twice, but often ; not only when he was at
Epheſus among his own friends, but when Onefiphorus was at Rome;
he took care to ſeek Paul out very diligently, and found him, o. 17. Ob-
ferve, A good man will ſeek opportunities of doing good, and will not
ſhun any that offer. At Epheſus he had ministered to him, and been
very kind to him : Timothy knew it. (2.) How Paul returns his kind-
neſs, v. 16... 18. He that receives a prophet, ſhall have a prophet’s re-
ward. He repays him with his prayers ; The Lord give mercy to Onesi.
phorus. It is probable that Queſiphorus was now abſent from horne, and
in company with Paul; he therefore prays that his houſe might be kept
during his abſence. . . . . .
Though the Papists will have it that he was now dead; and from his
praying for him, that he might find mercy, they conclude the warrant-
ableneſs of praying for the dead; but who told them that Onefiphorus'
was dead And can it be ſafe to ground a doćtrine and practice of ſuch
importance on a mere ſuppoſition and very great uncertainty 2
He prays for Onefiphorus himſelf, as well as for his houſe, that he
tnight find mercy in that day, in the day of death and of judgment, when
Chriſt will account all the good offices done to his poor members as
dome to himſelf. Obſerve, [1..] The day of death and judgment is an
awful day, which may be emphatically called that day. [2] We need
define no more to make us happy, than to find mercy of the Lord in that
day, when thoſe that have ſhewed no mercy, will have judgment without
mercy. [3] The beſt chriſtians will want mercy in that day, looking
for the mercy of our Lord Jeſus Chriſt, Jude 21. [4.] If you would
have mercy then, you muſt ſeek for it now of the Lord. [5.] It is of
and from the Lord that we muſt have mercy ; for unleſs the Lord has
mercy on us, in vain will be the pity and compaſſion of men or angels.
E6.] We are to ſeek and aſk for mercy of the Lord, who is the Giver
and Beſtower of it ; for the Lord Chriſt has ſatisfied juſtice, that mercy.
might be diſplayed. We are come to a throne of grace, that we may
obtain mercy, and find grace to help in the time of need. - Finally, The
beſt thing we can aſk, either for ourſelves or our friends, is, that the
Tord will grant to them, that they may find mercy of the Lord in that |
day, when they muſt paſs out of time into eternity, and exchange this - - :* - ~ * *
| ſelves, but be able to teach others alſº, and be apt to teach,
world for the other, and appear before the judgment-ſeat of Chriſt : the
Lord then grant unto all of us, that we may find mercy of the Lord in 1 * , *, *... , r*-* * * : ** " . . " " a "
- - - . . . . . . . - . " " || what he had heard of the apoſtle among many witheſes; he muſt not deliver
that day.
Vol. V. No. 103.
:
|
i
K.
CHAP. II,
* - tº | In this chapter our a ostle gives Ti tions and direction.
rupt; and yet they must uſe their best endeavours to:keep this good || | pter, p gives Timothy many exhortations and directions,
which may be of great use to others, both ministers and christians, for
whom they were deſigned as well as for him. I. He encourages him in his
work, shewing him from whence he must fetch help, v. 1. iM He must
take care of a succession in the ministry, that the office might not die with
him, v. 2. III. He exhorts him to constancy and perseverance in this
work, as a soldier, and as a husbandman, considering what would be the
end ºf all his sufferings, &c. v. 3.15. IV. He must shun profane and
vain babblings, (v. 16.18.) for th y will be pernicious and mischievous.
A. He speaks of the foundation of God which standeth sure, v. 19...21.
WI. What he is to avoid—youthful lusts, and foolish and unlearned
questions ; and what to do, v. 22, to the end. " . . )
1. THOU therefore, my ſon, be ſtrong in the grace
that is in Chriſt Jeſus. , 2. And the things that
thou haſt, heard of me among many witneſſes, the ſame
commit thou to faithful men, who ſhall be able to .
others alſo. 3. Thou therefore endure hardneſs, as a goo
ſoldier of Jeſus Chriſt, 4...No man that warreth, en-
tangleth himſelf with the affairs of this life; that he may
pleaſe him who hath choſen him to be a ſoldier. 5. And
if a man alſo ſtrive for maſteries, yet is he not crowned,
except he ſtrive lawfully. 6. The huſbandman that
laboureth, muſt be firſt partaker of the fruits, 7. Con-
ſider what I ſay; and the Lord give thee underſtanding
in all things. . . . . . . . . •
I. Paul encourages Timothy to conſtancy and perſeverance in his
wo. k ; (v. 1.) Be strong in the grace that is in Christ Jesus. Thoſe
who have work to do for God, muſt ſtir up themſelves to do it, and
ſtrengthen themſelves,for it." Being strong in the grace that is in Christ
Jesus, may be underſtood, - . . . . .
1. In oppoſition to the weakneſs of grace. Where there is the truth
of grace, there muſt be a labouring after the ſtrength of grace. As our
trials increaſe, we had need to grow ſtronger and ſtronger in that which
is good ; our faith ſtronger, our reſolution ſtronger, our love to Gód
and Chriſt ſtronger. - ... • . . . . . . .
2. In oppoſition to our being ſtrong in our own ſtrength ; “Be ſtrong,
not confiding in thy own ſufficiency, but in the grace that is in Jeſus
Chriſt.” Compare Eph. 6, 10. Be strong in the Lord, and in the power
of his might. When Peter promiſed rather to die for Chriſt than to
deny him, he was ſtrong in his own ſtrength ; had he been ſtrong in the
grace that is in Chriſt Jeſus, he had kept his ſtanding better. * . . . . .
(1.) There is grace in Chriſt Jeſus : for the law was given by Moſes,
but grace and truth came by Jeſus Chriſt, John 1. 17. There is grace
enough in him for all of us. (2.) We muſt be ſtrong in this grace;
not in ourſelves, in our own ſtrength, or in the grace we have already
received, but in the grace that is in him, and that is the way to be
ſtrong in grace. (3.) As a father exhorts his ſon, ſo does St. Paul ex-
hort Timothy with great tenderneſs and affection ; Thou, therefore, my
son, &c. * - - - - º, &
Timothy muſt count upon ſufferings, even unto blood, and there-
fore, - - * -
First, He muſt train up others to ſucceed him in the miniſtry of the
goſpel, v. 2. He muſt inſtruct others, and train them up for the mini-
try; and ſo commit to them the things which he had had. Secondly, He
muſt ordain them to the miniſtry, lodge the goſpel as a truſt, in their
hands, and ſo commit to them the things which he had heard. Two things
he muſt have an eye to in ordaining miniſters. -
1. Their fidelity and integrity; “Commit them to faithful men, who
will fincerely aim at the glory of God, the honour of Chriſt, the web-
fare of ſouls, and the advancement of the kingdom of the Redeemer
among men.”. -
2. Their miniſterial ability. They muſt not only be knowing them.
• , v riſsy " . . . . . rr • wº ! –
Here we have, (1.) The things Timothy was to commit to others;
A.D. 66,
anything beſides; and what St. Paul delivered to him and others, he
had received of the Lord Jeſus Chriſt., (2) He was to commit them
as a truſt, as a ſacred depoſit, which they are to keep, and to tranſmit
pure and uncorrupt unto others. (3.) Thoſe to whom he was to com-
mit theſe things, muſt be faithful, truſty men, and who were ſkilful to
teach others. (4.) Though men were both faithful and able to teach
others, yet theſe things muſt be committed to them by Timothy, a
miniſter, a man in office ; for none muſt intrude themſelves into the mini-
ſtry, but muſt have theſe things committed to them by thoſe already in
that office. t -
II. He muſt endure hardness ; (v. 3.) Thou therefore, &c. 1. All-
chriſtians, but eſpecially miniſters, are soldiers of Jesus Christ ; they
fight under his banner, in his cauſe, and againſt his enemies, for he is the
Gaptain of our ſalvation, Heb. 2. 10.
£12. The ſoldiers of Jeſus Chriſt muſt approve themſelves good ſoldiers;
faithful to their Captain, reſolute in his cauſe, and muſt not give over
fighting till “they are made more than conquerors, through him that
loved them,” Rom. 8. 37. * j
* 3: Thoſe who would approve themſelves good ſoldiers of Jeſus Chriſt,
muſt enduré hardneſs ; that is, we muſt expect it, and count upon it in
this world; muſt endure and accuſtom ourſelves to it, and bear it
patiently when it comes, and not be moved by it from our integrity.
III. He muſt not entangle himſelf in the affairs of this world, v. 4.
A ſoldier when he is enlisted, leaves his calling, and all the bufineſs of
it, that he may attend his captain’s orders. If we have given up our-
ſelves to be Christ’s ſoldiers we must fit looſe to this world ; and though
there is no remedy, but we must employ ourſelves in the affairs of this
life while we are here, (we have "ſomething to do here,) yet we must
not entangle our ſelves with thoſe affairs, ſo as by them to be diverted
and drawn aſide from our duty to God, and the great concerns of our
christianity. They who will war the good warfare, must fit looſe to
this world, that we may pleaſe him who hath chosen us to be soldiers. Ob-
ſerve, The great care of a ſoldier ſhould be to pleaſe his general ; ſo
the great care of a christian ſhould be to pleaſe Christ, to approve our-
ſelves to him. . .
*Obſerve further, The way to pleaſe him who hath choſen us to be
ſoldiers, is, not to entangle ourſelves with the affairs of this life, but to
be free from ſuch entanglements as would hinder us in our holy war-
fare. r - - * ,
IV. We must ſee to it, that in warring our ſpiritual warfare we go
by rule ; we obſerve the laws of war; (v. 5.) “If a man strive for maſ-
teries, yet is he not crowned except he strive lawfully.” We are striving
for-mastery, to get the mastery of our lusts and corruptions, to excel in
that which is good, but we cannot expect the prize unleſs we obſerve
the laws. In doing that which is good, we must take care that we do
it in a right manner, that our good may not be evil ſpoken of. We ob-
ſerve here, -
1. A christian is to strive for masteries; he must aim at mastering his
own lusts and corruptions. 2. Yet he must strive according to the laws
given to him ; he must strive lawfully. 3. Thoſe who do ſo, ſhall be
crowned at last, after a complete vićtory is obtained. -
, V. We must be willing to wait for a recompence; (v. 6.) “ The
hoſbandman that laboureth, must be first partaker of the fruits.” Or, as
it ſhould be read, “The huſbandman labouring first, must partake of
the fruits,” as appears by comparing it with Jam. 5. 7. If we would be
partakers of the fruits, we must labour ; if we would gain the prize, we
must run the race.
And further, we must first labour as the huſbandman does, with dili-
gence and patience, before we are partakers of the fruit; we must do
the will of God, before we receive the promiſes, for which reaſon we
have need of patience, Heb. 10, 36.
“Confider what I ſay, and the Lord give thee understanding in all
things,” v. 7. Here,
1. Paul commands Timothy to consider these things that he admoniſhed º
him about. Timothy must be reminded to uſe his confidering faculties
about the things of God. Confideration is as neceſſary to a good
converſation as to a ſound converſion. --
2. He prays for him, The Lord give thee understanding in all, things.
Obſerve, It is God who gives understanding. The most intelligent
men need more and more of this gift. If he who gave the revelation
#. word, does not give the understanding in the heart, we are no-
thing. - } r
Together with our prayers for others, that the Lord would give them
understanding in all things, we must exhort and stir them up to confider
II TIMOTHY, H.
| larly elicourage us in ſuffering for it.
Miniſterial Encouragements.
what we ſay, for confideration is the way to understand, remember, and
i pračtiſe, what we hear or read. S.' ' ' ' . . . . *. - f
; : , , , , , ; f • J . . . . . & , ** , , , , g
8. Remember that Jeſus Chriſt, bf the ſeed of David,
was raiſed from the dead, according to my goſpel: 9.
Wherein l ſuffer trouble as an evil-doer, even unto bonds;
but the word of God is not bound. 10. Therefore l en-
dure all things for the eleēt's ſake, that they may alſo ob-
tain the ſalvation which is in Chriſt Jeſus, with eternal
glory. 11. It is a faithful ſaying; for if we be dead with
him, we ſhall alſo live with him : 12. If we ſuffer, we ſhall
alſo reign with him : if we deny him, he alſo will deny
us : 13. If we believe not, yet he abideth faithful; he
cannot deny himſelf. r
I. To encourage Timothy in ſuffering, the apostle puts him in mind
of the reſurrection of Christ ; (v. 8.) “Remember that Jeſus Christ,
of the ſeed of David, was raiſed from the dead, according to my goſpel.”
This is the great proof of his divine miſſion, and therefore a great con-
firmation of the truth of the christian religion ; and the conſideration of it
ſhould make us faithful to our chlistian profeſſion, and ſhould particu-
Let ſuffering ſaints remember
this. -
Obſerve, We are to look to Jeſus the Author and Finiſher of our
faith, who, for the joy that was ſet before him, endured the croſs, de-
ſpiſed the ſhame, and is now ſat down at the right hand of the throne of
God, Heb. 12. 2. The incarnation and reſurre&tion of Jeſus Christ,
heartily believed and righly confidered, will ſupport a christian under all
ſufferings in the preſent life.
II. Another thing to encourage him in ſuffering, was, that he had
Paul for an example ; (v. 9.) /Wherein I ſuffer trouble, as an evil-doer;
and let not Timothy the ſon expe&t any better treatment than Paul the
father. Paul was a man who did good, and yet ſuffered as an evil-doer:
we must not think it strange if thoſe who do well fare ill in this world,
and if the best of men meet with the worst of treatment; but this was
his comfort, that the word of God is not bound. Perſecuting powers may
filence ministers and restrain them, but they cannot hinder the operation
of the word of God upon men’s hearts and conſciences ; that cannot be
bound by any human force. This might encourage Timothy not to be
afraid of bonds for the testimony of Jeſus ; for the word of Christ, which
ought to be dearer to him than liberty, or life itſelf, ſhould in the iſſue
ſuffer nothing by thoſe bonds.
Here we ſee, 1. The good apostle's treatment in the world. I suffer
trouble; to this he was called and appointed. 2. The pretence and
colour under which he ſuffered ; I ſuffer as an evil-doer; ſo the Jews
ſaid to Pilate concerning Christ, “If he was not a malefactor, we would
not have delivered him up to thee,” John 18. 30. 3. The real and true
cauſe of his ſuffering trouble as an evil-doer; wherein, that is, in or for
the ſake of the goſpel. 4. The apostle ſuffered trouble unto bonds, and
afterward he reſiſted unto blood, striving againſt fin, Heb. 12. 2.
Though the preachers of the word are often bound, yet the word is
never bound.
I endure all things for the elect’s ſake, v. 10. Obſerve, Good miniſ-
ters may and ſhould encourage themſelves in the hardest ſervices, and the
hardest ſufferings, with this, that God will certainly bring good to his
church, and benefit to hi-elect, out of them ; “ that they may obtain
the ſalvation which is in Christ Jeſus.” Next to the ſalvation of our
own ſouls we ſhould be willing to do and ſuffer any thing, to promote
the ſalvation of the ſouls of others.
Obſerve further, The ele&t are deſigned to obtain ſalvation ; “God
hath not appointed us to wrath, but to obtain ſalvation,” 1 Theſſ. 5. 9.
Again, This ſalvation is in Chriſt Jeſus, in him as the Fountain, the Pur-
chaſer, and the Giver, of it ; and it is accompanied with eternal glory;
there is no ſalvation in Christ Jeſus without it. Lastly, The ſufferings
of our apostle were for the elect’s ſake, for their confirmation and en-
couragement.
III. Another thing with which he encourages Timothy, is, the pro-
ſpect of a future ſtate.
1. Thoſe who faithfully adhere to Christ and to his truths and ways,
whatever is coſts them, will certainly have the advantage of it in another
world; “If we be dead with him, we ſhall live with him,” v. J. l. If,
A.D. 66. . . . . . .
Cautions againſtºrior:
H.TIMarEY, II.
profits, and honours, we ſhall go to live with him in a better world, to
be for ever with him. Nay, though we be called out to ſuffer for him,
we ſhall not loſe by that. They who ſuffer for Christ on earth, ſhall
reign with Chriſt in heaven, v. 12. They who ſuffered, with David in
his humiliation, were preferred with him in his exaltation's ſo it will be
with the Son of David. . . . . ºn *
\,
meneus and Philetus;
have erred, ſaying that the reſurreótion is paſt already,
2. It is at our peril if we prove unfaithful to him ; If we deny him, he
alſo will deny us... If we deny bim before man he will deny us before his
Father, Matth. 10. 33. And that man must needs be for ever miferable,
whom Christ diſowns at laſt. -
This will certainly be the iſſue, whether we believe it or no; (v. 13.)
“If we believe not, yet he abideth faithful; he cannot deny himſelf:”
he is faithful to his threatenings, faithful to his promiſes ; neither one
nor the other ſhall fall to the ground, no not the least.jot or tittle of them.
If we be faithful to Christ, he will certainly be faithful to us. If we
be falſe to him, he will be faithful to his threatenings; he cannot deny
himself, cannot recede from any word that he hath ſpoken, for he is Yea,
and Amen, the faithful Witneſs. º
Obſerve, (1.) Our being dead with Chriſt, precedes our living with
him, and is connected with it, the one is in order to the other; ſo our
ſuffering for him is the way to reign with him. “ Ye that have followed
me in the regeneration, when the Son of man ſhall fit on the throne of
his glory, ye alſo ſhall fit upon twelve thrones judging the twelve tribes
of Iſrael,” Matth. I9. 28. (2.) This is a faithful ſaying, and may be
depended on, and ought to be believed. But, (3.) If we deny him,
out of fear, or ſhame, or for the ſake of ſome temporal advantage, he
will deny and diſown us; and will not deny himſelf, but will continue
faithful to his word when he threatens as well as when he promiſes.
14. Of theſe things put them in remembrance, charg-
ing them before the Lord, that they ſtrive not about
words to no profit, but to the ſubverting of the hearers.
15. Study to ſhew thyſelf approved unto God, a workman
that needeth not to be aſhamed, rightly dividing the
word of truth. 16. But ſhun profane and vain babblings,
for they will increaſe unto more ungodlineſs. 17. And
their word will eat as doth a canker: of whom are Hy-
18. Who concerning the truth
and overthrow the faith of ſome.
Having thus encouraged Timothy to ſuffer, he comes in the next
place to dire&t him in his work. *
I. He muſt make it his buſineſs to edify thoſe who were under his
charge, to put them in remembrance of thoſe things which they did
already know ; for that is the work of miniſters; not to tell people that
which they never knew before, but to put them in mind of that which
they do know, charging them that they strive not about words. Obſerve,
Thoſe that are diſpoſed to ſtrive, commonly ſtrive about matters of very
ſmall moment.
God. That they ſtrive not about words to no profit. If people did
but confider of what little uſe moſt of the controverfies in religion are,
they would not be ſo zealous in their ſtrifes of words, to the subverting of
the hearers, to the drawing of them away from the great things of God,
and occaſioning unchriſtian heats and animoſities, by which truth is often
in danger of being loſt. -
Obſerve, People are very prone to ſtrive about words, and ſuch ſtrife
never anſwers any other ends than to ſhake ſome and ſubvert others;
they are not only uſeleſs, but they are very hurtful, and therefore miniſ-
ters are to charge them that they do not ſtrive about words, and then
they are moſt likely to be regarded ; when they charge them before the
Lord, that is, in his name and f om his word ; when they produce their
warrant for what they ſay.
Study to shew thyself approved unto God, v, 13. , Obſerve, The care
of miniſters muſt be to approve themſelves unto God, to be accepted of
him, and to ſhew that they are ſo approved unto God. In order there-
unto, there muſt be conſtant care and induſtry ; Study to ſhew thyſelf
ſuch a one, a workman that needs not be ashamed. Miniſters muſt be
workmen, they have work to do, and they muſt take pains in it ; workmen
that are either unſkilful, or unfaithful, or lazy, have need to be ashamed ;
Strifes of words are very deſtructive to the things of |
!
in conformity to Christ, we be dead to this worldwiandeits; pleaſures,
but thoſe who mind theirbuſineſs, and keep to their work, are workmen
that need not be aſhamed. And what is their work : It is rightly to .
divide the word ºf truth. Not to invent a new goſpel, but rightly to:
divide the goſpel that is committed to their truſt.
{ To ſpeak terror to:
thoſe to whom terror belongs, comfort to whom comfort; to give every;
one their portion in due season, Matth. 24. 25. . . . . .
Obſerve here, I. The word which miniſters preach, is the word of:
truth, for the Author of it is the God of truth. 2. It requires greats
wiſdom, ſtudy, and care, to divide this word of truth rightly; Timothyr
muſt ſtudy in order to do this well. ..., -
II. He muſt take heed of that which would be a hinderance to him
in his work, v. 16. - - . . . . i*
He muſt take heed of error; Shun profane and vain babblings. . The
heretics, who boaſted of their notions and their arguments, thought theiß
performances ſuch as might recommend themſelves; but the apoſtle calls.
them profane and vain babblings : when once men take to be fond of ſuch,
they will increaſe unto more ungodlineſs. The way of error is down-3
hill; one abſurdity being granted or contended for, a thouſand, follow;i
“ their word will eat as doth a canker or gangrene ;” when errors or
pretence for it.
hereſies come into the church, the infecting of one often proves the ini.
fečting of many, or the infecting of the ſame perſon with one error often,
proves the infecting of him with many errors. Upon this occaſion, the
apoſtle mentions ſome who had lately advanced erroneous doćtrines ;
Hymeneus and Philetus. ... He names theſe corrupt teachers, by which he
ſets a brand upon them, to their perpetual infamy, and warns all people
againſt hearkening to them ; they, have erred concerning the truth, con-
cerning one of the fundamental articles of the chriſtian religion, which:
is truth. The reſurrection of the dead is, one of the great doćtrines of
Chriſt. Now ſee the ſubtlety of the ſerpent and the ſerpent’s ſeed. They
did not deny the reſurre&tion, (for that had been boldly and avowedly to.
confront the word of Chriſt,) but they put a corrupt interpretation upon
that true doćtrine, ſaying that the reſurre&tion is paſt already ; that what
Chriſt ſpake concerning the reſurrečtion, is to be understood mystically
and by way of allegory, that it muſt be meant of a ſpiritual reſurre&tion
only. It is true, there is a ſpiritual reſurre&tion, but from thence to
infer that there will not be a true and real reſurre&tion of the body at the
laſt day, is to daſh one truth of Chriſt in pieces againſt another. By
this they overthrew the faith of ſome, took them off from the belief of the
reſurre&tion of the dead; and if there be no reſurreótion of the dead, no
future ſtate, no recompence of our ſervices and ſufferings in another
world, we are of all men the most miſerable, 1 Cor. 15.19. What
takes away the doćtrine of a future state, overthrows the faith of chriſ-
tians. The apostle had largely diſproved this error, (1 Cor. 15.) and
therefore does not here enter into the arguments against it. :
1. The babblings Timothy was to ſhun, were profane and vain ; they
were empty ſhadows, and led to profaneneſs, for they will increase unto.
more ungodlingſ. 2. Error is very fruitful and produćtive, and on that
account the more dangerous ; it will eat like a gangrene. 3. When men
err concerning the truth, they always endeavour to have ſome plauſible
Hymeneus and Philetus did not deny a reſurre&tion,
but pretended it was already past. 4. Error, eſpecially that affects the
foundation, will overthrow the faith of ſome.
19. Nevertheleſs, the foundation of God ſtandeth ſure,
having this ſeal, The Lord knoweth them that are his :
| And, Let every one that nameth the name of Chriſt, de;
part from iniquity. 20. But in a great houſe there are
not only veſſels of gold and of filver, but alſo of wood, and
of earth; and ſome to honour, and ſome to diſhonour:
21. If a man therefore purge himſelf from theſe, he ſhall
be a veſſel unto honour, ſanétified and meet for the maſ-
ter’s uſe, and prepared unto every good work. . . . .
Here we ſee what we may comfort ourſelves with, in reference to this
and the little errors and herefies that both infect and infeſt the church, and
do miſchief. - -
1. It may be a great comfort to us, that the unbelief of men cannot
make the promiſe of God of none effect. Though the faith of ſome
particular perſons be overthrown, yet the foundation ºf God standeth ſure ;
(v. 19 ) it is not poſſible that they ſhould deceive the elect. Or it may
be meant of the truth itſelf, which they impugn. All the attacks which
| the powers of darkneſs have made upon the doğrine of Chriſt, cannot
ſhake it ; it ſtands, firm, and weathers all the ſtorms which have been
raiſed againſt it. . The prophets and apoſtles, that is, the doćtrines of
the Old and New Teſtament, are ſtill firm ; and they have a feal with
two mottoes upon it, one on the one ſide, and the other on the other, as |
º - |
is uſual in a broad ſeal. ."
1.) One ſpeaks our comfort—that the Lord knows them that are his,
and them that are not ; knows them, that is, he owns, them, ſo knows
them, that he will never loſe them. Though the faith of ſome be over-
thrown, yet the Lord is ſaid to know the ways of the righteous, Pf. 1.6.
None can overthrow the faith of any whom God hath choſen. -
(2.) Another ſpeaks our duty—that every one who names the name
of Chriſt, muſt depart from iniquity. Thoſe who would have the com-
fort of the privilege muſt make conſcience of the duty. If the name of
Chriſt be called upon us, we muſt depart from iniquity, elſe he will not
own us; he will ſay in the great day, (Matth, 7. 22.) “Depart from
me, I never knew ye, ye workers of iniquity.” Obſerve,
[I.] Whatever errors are introduced in the church, the foundation
of God ſtandeth ſure, his purpoſe can never be defeated. [2.] God.
hath ſome in the church, who are his, and whom he knoweth to be his.
£3.] Profeſſing chriſtians name the name of Chriſt, are called by his
name, and therefore are bound to depart from iniquity; for Chriſt gave
himſelf for us, that he might redeem us from all iniquity, Tit. 2, 14.
2. Another thing that may comfort us, is, that though there be ſome
whoſe faith is overthrown, yet there are others who keep their integrity,
and hold it faſt; (v. 20.) In a great houſe there are not only veſſels of
w
#. and of ſilver,” &c. The church of Chriſt is a great houſe, a well-
furniſhed houſe : now ſome of the furniture of this houſe is of great value,
as the plate in a houſe; ſome of ſmall value, and put to mean uſes, as
the veſſels of wood and earth ; ſo it is in the church of God. There
are ſome profeſſors of religion, that are like the veſſels of wood and earth,
they are veſſels of diſhonour; but at the ſame time all are not veſſels of
diſhonour; there are veſſels of gold and ſilver, that are veſſels of honour,
that are sanctified and meet for the Master's use. When we are diſcou-
raged by the badneſs of ſome, we muſt encourage ourſelves by the con-
fideration of the goodneſs of others. Now we ſhould ſee to it that we
be veſſels of honour: we muſt purge ourſelves from these corrupt opinions,
that we may be ſam&tified for our Maſter’s uſe. *
(l.) Obſerve, In the church there are ſome veſſels of honour, and
forme of diſhonour: there are ſome veſſels of mercy, and other veſſels of
wrath, Rom. 9. 22, 23. Some diſhonour the church by their corrupt
opinions and wicked lives; and others honour and credit it by their ex-
emplary converſation. (2.) A man muſt purge himſelf from theſe before
he can be a veſſel of honour, or meet for his Maſter’s uſe. (3.) Every
veſſel muſt be fit for its Master’s uſe ; every one in the church whom
God approves, must be devoted to his Master’s ſervice, and meet for
his uſe. (4.) Sanétification in the heart is our preparation for every
* good work. The tree must be made good, and then the fruit will be
- good. w
.-
. . , 22. Flee alſo youthful luſts: but follow righteouſneſs,
faith, charity, peace, with them that call on the Lord out
of a pure heart. 23. But fooliſh and unlearned queſtions
avoid, knowing that they gender ſtrifes. , 24. And the
fervant of the Lord muſt not ſtrive; but be gentle unto
* all men, apt to teach, patient. 25. In meekneſs inſtruct-
ing thoſe that oppoſe themſelves; if God peradventure
will give them repentance to the acknowledging of the
truth ; 26. And that they may recover themſelves out of
the ſnare of the devil, who are taken captive by him at his
will. - - -
I. Timothy muſt take care of youthful lusts; (v. 22.) though he was
a holy good man, very much mortified to the world, yet Paul thought it
neceſſary to caution him, againſt youthful luſts; “ Flee them, take all
poſſible care and pains to keep thyſelf pure from them.” The lufts of
the fleſh are youthful luſts, which young people muſt carefully watch
º againſt, and the beſt muſt not be ſecure. He preſcribes an excellent
remedy againſt youthful luſts; Follow righteouſneſs, faith, charity, peace,
&c. Obſerve, -
1. Youthful luſts are very dangerous, for which reaſon even, hopeful
young people ſhould be warned ºf them, for they war againſt the ſoul,
l, Pet, 2.11. 2. The exciting of our graces will be the extinguiſhing
A.D. 66, . . . . . . I TIMOTHY, II, III. * Caution againſt youthful Luſts,
| of our corruptions; the more we follow that which is good, the faſter
and the further we ſhall flee from that which is evil. Righteouſneſs, and
: faith, and love, will be excellent antidotes againſt youthful luſts. Holy
love will cure impure lust. Follow peace with them that call on the Lord.
The keeping up of the communión of ſaints, will take us off from all
fellowſhip with unfruitful works of darkneſs. See the charaćter of
christians; they are ſuch as “call on the Lord Jeſus Christ, out of a
pure heart.” Obſerve, Christ is to be prayed to. It is the charaćter
of all christians, that they call upon him; but our prayers to God and
Christ are not acceptable or ſucceſsful, except they come out of a pure
heart. *
II. He cautions him againſt contention, and, to prevent that, (v. 23.)
cautions him against foolish and unlearned questions, that tend to no
benefit, ſtrifes of words. They who advanced them, and doted upon
them, thought themſelves wife and learned ; but Paul calls them fooliſh
and unlearned. The miſchief of theſe is, that they gender strifts, that
they breed debates and quarrels among chriſtians and miniſters. It is
very remarkable how often, and with what ſeriouſneſs, the apoſtle cau-
tions Timothy againſt diſputes in religion, which ſurely was not without
ſome ſuch defign as this, to ſhew us that religion confiſts more in believ-
ing and practifing what God requires than in ſubtle diſputes. . . .
Now the ſervant of the Lord must not strive, v. 24. Nothing worſe
becomes the ſervant of the Lord Jeſus, who himſelf did not ſtrive or cry,
(Matth. 12. º but was a pattern of meekneſs aud mildneſs and gentle-
neſs to all, than ſtrife and contention. ..
The ſervant of the Lord muſt be gentle to all men, and thereby ſhew
that he is himſelf ſubječt to the commanding power of that holy religion
which he is employed in preaching and propagating ; apt to teach.
Thoſe are unapt to teach, who are apt to ſtrive, and are fierce and fro.
ward. Miniſters muſt be patient, bearing with evil, and in meekness in.
structing, (v. 25.) not only thoſe who ſubječt themſelves, but thoſe who
oppoſe themſelves. Obſerve,
1. Thoſe who oppoſe themſelves to the truth, are to be inſtructed;
for inſtruction is the ſcripture-method of dealing with the erroneous,
which is more likely to convince them of their errors than fire and fag-
got ; he does not bid us kill their bodies, under pretence of ſaving their
ſouls. 2. Such as oppoſe themſelves, are to be inſtructed in meekneſs,
for our Lord is meek and lowly; (Matth. 11. 29.) and this agrees welf
with the character of the ſervant of the Lord, (v. 24.) “He muſt not
ſtrive, but be gentle to all men, apt to teach, patient.”
This is the way to convey truth in its light and power, and to...over.
come evil with good, Rom. 12. 21. That which miniſters muſt have in
their eyes, in inſtructing thoſe who oppoſe themſelves, muſt be, their
recovery ; “If God, peradventure, will give them repentance to the
acknowledging of the truth.” Obſerve, * *
(1.) Repentance is God’s gift. (2.) It is a gift with a peradoenture,
in the caſe of thoſe who oppoſe themſelves; and therefore, though we
are not to deſpair of the grace of God, yet we muſt take heed of pre-
ſuming upon it. To the acknowledging of the truth. (3.) The ſame
God who gives us the diſcovery of the truth, does by his grace bring us
to the acknowledging of it, otherwiſe our hearts would continue in rébel-
lion againſt it, for we are to confeſs with our mouths as well as to believe
with our hearts, Rom. 10. 9, 10. And thus finners recover themſelves.
out of the ſnare of the Devil; ſee here v. 26. -
[1..] The mifery of finners; they are in the “ſnare of the Devil,
and are led captive by him at his will.” They are ſlaves to the worſt of
taſk-maſters, he is the ſpirit that now worketh in the children of diſobe.
dience, Eph. 2. 2.
They are taken in a ſnare, and in the worſt ſhare, becauſe it is. the
Devil’s ; they are as fiſhes that are taken in an evil net, and as the birds
that are caught in the ſhare. Further, They are under Ham's curſe,
(4.ſervant of ſervants shall he be, Gen. 9, 25.) they are ſlaves to him
who is but a ſlave and vaſſal.
[2] The happineſs of thoſe who repent ; they recover themſelves
out of this ſnare, as a bird out of the ſnare of the fowler; the ſnare is
broken, and they have eſcaped; and the greater the danger, the greater
the deliverance. When finners repent, they who before were led captive
by the Devil at his will, come to be led into the glorious liberty of the
children of God, and have their wills melted into the will of the Lord
Jeſus. The good Lord recover us all out of the ſhare.
CHAP. III,
|I. The aposile foretells Timothy what the last days would be, with tie
A. D. 66.
The Marks of perilous-Times.
reaſons thereof, v. 1...9. II. Preſcribes various remedies against them,
(v. 10, to the end,) particularly his own example, (But thou haſt fully
known my doćtrine, &c.) and the knowledge of the holy ſériptures,
which are able to make us wise unto salvation, and will be the best anti-
dote against the corruptions ºf the times we live in. In this chapter,
Paul tells Timothy how bad others would be, and therefore how good he
should be ; and this uſe we should make of the Sadneſs of others, thereby
to engage us to hold our own integrity ſo much the faster.
1. HIS know alſo, that in the laſt days perilous times
ſhall come. 2. For men ſhall be lovers of their
own ſelves, covetous, boaſters, proud, blaſphemers, diſobe-
dient to parents, unthankful, unholy, 3. Without natural
affection, truce-breakers, falſe accuſers, incontinent, fierce,
deſpiſers of thoſe that are good, 4. Traitors, heedy, high-
minded, lovers of pleaſure more than lovers of God; 5.
Having a form of godlineſs, but denying the power there-
of: from ſuch alſo turn away. -
Timothy muſt not think it ſtrange if there were in the church bad
men; for the net of the goſpel was to incloſe both good fiſh and bad,
Matth. 13. 47,48. Jeſus Chriſt had foretold (Matth. 24.) that there
would come ſeducers, and therefore we muſt not be offended at it, or
think the worſe of religion or the church for it.
Even in gold ore there will be droſs, and a great deal of chaff among
the wheat when it lies on the floor. Timothy muſt know that in the
last days, §. 1.) in goſpel-times, there would come perilous times.
Though goſpel-times were times of reformation in many reſpects, let him
know that even in goſpel-times there would be perilous times; not ſo
much on the account of perſecution from without as on the account of
corruptions within. Theſe would be difficult times, wherein it would
be difficult for a man to keep a good conſcience. He does not ſay,
* Perilous times ſhall come, for both Jews and Gentiles ſhall be com-
bined to root out chriſtianity;” but, “perilous times ſhall come, for
ſuch as have the form of godliness (v. 5.) ſhall be corrupt and wicked,
and do a great deal of damage to the church.” Two traitors within
the º do more hurt to it than two thouſand beſiegers without.
Perilous times ſhall come, for men ſhall be wicked. Note, Sin makes
the times perilous. When there is a general corruption of manners, and
of the tempers of men, that makes the times dangerous to live in ; for it
is hard to keep our integrity in the midſt of general corruption. . . . . .
The coming of perilous times is an evidence of the truth of ſcripture-
predićtions; if the event in this reſpect did not anſwer to the prophecy,
we might be tempted to queſtion the divinity of the Bible. We are all
concerned to know this, to believe and confider it, that we may not be
furpriſed when we ſee the times perilous; This know alſo.
Then he tells Timothy what would be the occaſion of making theſe
times perilous, or what ſhall be the marks and figns, whereby theſe times
may be known ; v. 2, and following verſes.
1. Self-love will make the times perilous. Who is there who does
not love himſelf? But this is meant of an irregular, finful ſelf-love. Men
kove their carnal ſelves better than their ſpiritual ſelves. . Men love to
gratify their own luſts, and make proviſion for them, more than to pleaſe
God and do their duty. Inſtead of chriſtian charity, which takes care
for the good of others, they will mind themſelves only, and prefer their
own gratification before the church’s edification.
2. Covetouſneſs. Obſerve, Self-love brings in a long train of fins
and miſchiefs. When men are lovers of themſelves, no good can be ex-
pećted from them, as all good may be expe&ted from thoſe who love God
with all their hearts. When covetouſneſs generally prevails, and every
man is for what he can get, and keeping what he has, this makes men
dangerous to one another, and obliges every man to ſtand on his guard.
againſt his neighbour.
3. Pride and vain-glory make the times perilous. When men, being
proud of themſelves, are boasters and blaſphemers, boaſters before men.
who they deſpiſe and look upon with ſeoru, and blasphemers of God
and of his name ; when men do not fear God, they will not regard man,
and ſo vice versä.
4. When children are diſobedient to their parents, and break through
the obligations which they lie under to them both in duty and gratitude,
and frequently in intereſt, having their dependence upon them, and their
expectation from them, that makes the times perilous; for what wicked-
WoL. V. No. 10%.
neſs will they ſtick at, who will be abuſive to their own parents, and rebel
againſt them 2 . . - - - * .
5. Unthankfulneſs and unholineſs make the times perilous, and thoſe
two commonly go together. What is the reaſon that men are unholy
and without the fear of God, but that they are unthankful for the mer.
cies of God? Ingratitude and impiety go together; for call a man un-
grateful, and you can call him by no worſe name.
impure, defiled with fleſhly luſts, which is an inſtance of greatingratitude
to that God who has provided ſo well for the ſupport of the body; we
abuſe his gifts, if we make them the food and fuel of our laſts.
6. The times are perilous when men will not be held by the bonds
either of nature or common honeſty; when they are without natural
affection, and truce-breakers, v. 3. There is a natural affection due to
all. Wherever there is the human nature, there ſhould be humanity
toward thoſe of the ſame nature, but eſpecially between relations. Times
are perilous when children are diſobedient to their parents, (v. 2.) and
when parents are without natural affection to their children, v. 3. See
what a corruption of nature fin is, how it deprives men even of that
which nature has implanted in them for the ſupport of their own kind;
for the natural affection of parents to their children, is that which con-
tributes very much to the keeping up of mankind upon the earth. And
thoſe who will not be bound by natural affection, no marvel that they
will not be bound by the moſt ſolemn leagues and covenants. They are
truce-breakers, that make no conſcience of the engagements they have
laid themſelves under. Again, the times are perilous when men are falſe
accuſers one of another ; 3.360xot—devils one to another : having no re-
gard to the good name of others, or to the religious obligations of an
oath, but thinking themſelves at liberty to ſay and do what they pleaſe,
Pſ. 12. 4. 1 * , - - -
7. When men have no government of themſelves and their own appe-
tites: not of their own appetites, for they are incontinent ; not of their
own paſſions, for they are fierce : when they have no rule over their own
ſpirits, and therefore are like a city that is broken down, and has no
walls ; they are ſoon fired, upon the leaſt provocation. -
8. When that which is good and ought to be honoured, is generally
deſpiſed and looked upon with contempt. It is the pride of perſecutors
that they look with contempt upon good people, though they are more
excellent than their neighbours. -- . . . .
9. When men are generally treacherous, wilful, and haughty, the
times are perilous (v. 4.)—when men are traitors, heedy, high-minded.
Our Saviour has foretold that the brother ſhall betray the brother to:
death, and the father the ſon ; (Matth. 10. 21.) and thoſe are the worſt
ſort of traitors: thoſe who delivered up their Bibles to perſecutors,
were called traditores, for they betrayed the truſt committed to them.
When men are petulant and puffed up, carrying it ſcornfully to all
about them, and when this temper generally prevails, then the times are
perilous.
10. When men are generally lovers of pleasure, more than lovers of
God. When there are more epicures than true chriſtians, then the times.
are bad indeed. God is to be loved above all; that is a carnal mind, and
is full of enmity againſt him, which prefers any thing before him, eſpe-
cially ſuch a ſordid thing as carnal pleaſure is.
li. All this notwithſtanding, all theſe have the form of godliness,
(v. 5.) are called by the chriſtian name, baptized into the chriſtian faith,
make a ſhew of religion; but how plauſible ſoever their form of godli-
neſs is, they deny the power of it. When they take upon them the
form, which ſhould and would bring along with it the power. thereof,
they will put aſunder what God hath joined together : they will aſſume
the form of godlineſs, to take away their reproach ; but they will not.
ſubmit to the power of it, to take away their fin. . * *
Obſerve here, (1.) Men may be very bad and wicked, under a pro-
feſfion of religion; they may be lovers of themſelves, &c. yet have a.
form of godlineſs. (2). A form of godlineſs is a very different thing
from the power of it : men may have the one. and be wholly deſtitute-
of the other; yea, they deny it, at leaſt pračtically in their lives. (3.).
From ſuch, good chriſtians muſt withdraw themſelves. . . .
a. For of this ſort are they who creep into houſes, and
leåd captive filly women laden with fins, led away with
2divers luſts, 7. Ever learning, and never able to come to
the knowledge of the truth. 8. Now as Jannes and Jam-
|bres withſtood Moſes, ſo do theſe alſo reſiſt the truth : men
of corrupt minds, reprobate concerning the faith. 9. But
* 6. N.
Unthankful and .

. . . . . tº : " : * : . . F. ". . . ;
A: Dº ſº.
Šs e º s'
they ſhall proceed no further; for their folly ſhall be mai
feſt unto all men, as their’s alſo was. . . . . . . .
i: ; 2. : ‘s. : - - * - º • - 2 .v.
Here Paul warns Timothy to take heed of certain ſeducers, not ºnly
that he might not be drawn away by them himſelf, but that,he might
arm thoſe who were under his charge againſt their ſeduction.
1. He ſhews how induſtrious they were to make proſelytes;
|
(v. 6)
they applied themſelves to particular perſons, viſited them in their,
houſes, not daring to appear openly ; for they that do evil, hate the
light, John 3.25. They were not forced into houſes, as good chriſtians |
often were by perſecution ; but they of choice crept into houſes, to in:
*II.M.IMGMTHYºſſi.”
t \
\
The Marks of perilous Times,
thy had a greatſadvantage in being trained up
being appºiſed,9f the doćtrine he preached. , , , , , , , , , ,
Thou haſt known my doc-
under ſuch a tutor, and
2. He had fully known his conversation ;
J
| trine, and manner of life; his manner of life was of a piece with his doc-
trine, and did not contradićt it. He did not pull down by his living
| what he built up by his preaching. Those miniſters are likely to do
good, and leave, laſting fruits of their labours, whoſe manner of life agrees
with their doćtrine ; as on the contrary thoſe cannot expečt to profit
the people at all, that preach well and live ill.
; 3. Timothy fully knew what was the great thing that Paul had in
view, bothin his pieaching and in his converſation ; “Thou haſt known
..] my purpose, what I drive at, how far it is from any worldly, carnal, ſecu-
finuate themſelves into the affections and good opinion of people, and ſo.
to draw them over to their party. And ſee what ſort of people they
were, that they gained, and made proselytes of ; they were ſuch as were
weak, silly women; and ſuch as were wicked, laden with ſºns, and led
away with divers lusts ; a fooliſh head and a filthy heart make perſons,
eſpecially women, an eaſy prey to ſeducers. -
2. He ſhews how far they were from coming to the knowledge ºf the
truth, though they pretend to be, ever learning, v. 7... In one ſenſe we
muſt all be ever learning, growing in knowledge, following on to know
the Lord, preſſing forward; but theſe were ſceptics, giddy and unſtable,
who were forward to imbibe every new notion, under pretence of advance-
mént in knowledge, but never came to a right underſtanding of the truth
as it is in Jeſus. . . . . . . .º.º. . . '. e
3. He foretells the certain ſtop that ſhould be put to their progreſs,
(v. 8, 9.) comparing them to the Egyptian, magicians, who withſtood
Moſes, they are here named Jannes and Jambres; though the names are
not to be met with in the ſtory of the Oldfl'eſtament, yet they are found
in ſome old Jewiſh writers. Moſes came with a divine commiſſion to
fetch Iſrael out of Egypt, theſe magicians oppoſed him, and thus thoſe
heretics resisted the truth, and like them were men of corrupt minds ; men
who had their underſtandings perverted, biaſed and prejudiced againſt
the truth, and reprobate concerning the faith, very far from being true
chriſtians; but they shall proceed no further ; or not much further, as
ſome read it. . Obſerve, . . . . . . .
(1.) Seducers ſeek for corners, and love obſcurity ; for they are
afraid to appear in public, and therefore creep into houſes. Further,
They attack thoſe who are the leaſt able to defend themſelves ; that is,
filly and wicked women. (2.) Seducers in all-ages are much alike,
their charaćters are the ſame, men of corrupt minds, &c. and their conduct
much the ſame, they refiſt the truth, as Jannes, and Jambres withſtood
Moſes, and they will be alike in their diſappointment.
t
s
lar deſign, and how liocerely I aim at the glory of God, and the good
of the ſouls of men.” ; :
'4. Timothy fully knew Paul's good charaćter, which he might gather
from his doćtrine, manner of life and purpoſe ; for he gave proofs of his
faith, that is, of his integrity and fidelity, or his faith in Chriſt, his faith
concerning another world, by which Paul lived, his long-suffering toward
the churches to which he preached, and over which he preſided, his
charity toward all men, and his patience. Theſe were graces that Paul
was eminent for, and Timothy knew it. -
5. He knew that he had ſuffered ill for doing well; (v. 11.) “ Thou
haſt fully known the perſecutions and afflictions that came unto me 3’’ (he
mentions thoſe only which happened to him while Timothy was with
him, at Antioch, at Iconium, at Lystra ; ) “ and therefore let it be no
ſurpriſe to thee, if thou ſuffer hard things, it is no more than I have
endured before.” - * * t . .
6. He knew what care God had taken of him ; “ notwithſtanding,
out of them all the Lord delivered me ;” as he never failed his cauſe, ſo
his God never failed him. Thou haſt fully known my afflictions. When
we know the afflićtions of good people but in part, they are a temptation
to us to decline that cauſe which they ſuffer for; when we know only
the hardſhips they undergo for Chriſt, we may be ready to ſay, “We
will renounce that cauſe that is like to coſt us ſo dear in the owning of
it ; but when we fully know the afflićtions, not only how they ſuffer, but
how they are ſupported and comforted under their ſufferings; then,
inſtead of being diſcouraged, we ſhall be animated by them; eſpecially
confidering that we are told before, that we muſt count upon ſuch things;
(v. 12.) * All that will live godly in Chriſt Jeſus, ſhall ſuffer perſecu-
tion:” not always alike ; at that time they who profeſſed the faith of
Chriſt, were more expoſed to perſecution than at other times; but at all
times, more or leſs, they who will live godly in Chriſt Jeſus, ſhall ſuffer
w
(3.) Thoſe who reſiſt the truth are guilty of folly, yea of egregious
folly, for magna est veritas, et praevalebit—Great is the Truth, and shall
7°6'0012!.
rº; Though the ſpirit of error may be let looſe for a time, God has
it in a chain. Satan can deceive the nations and the churches no further
and no longer than God will permit him ; their folly shall be manifest, it
ſhall appear that they are impoſtors, and every man ſhall abandon them. |
10. But thou haſt fully known my doarine, II].211). Iler |
of life, purpoſe, faith, long-ſuffering, charity, patience,
11, Perſecutions, afflićtions, which came unto me at An-
tioch, at Iconium, at Lyſtra; what perſecutions I endured:
but-out of them all the Lord delivered me. 12. Yea, and
all that will live godly in Chriſt Jeſus, ſhall ſuffer perſecu.
tion.
worſe, deceiving, and being deceived.
Here the apoſtle, to confirm Timothy in that way wherein he walked,
J. Sets before him his own example, which Timothy had been an eye-
witneſs of, having long attended Paul ; (v. 10.) Thou hast fully known |
'my doctrine. The more fully we know the doćtrine of Chriſt and the
apoſtles, the more cloſely we ſhall cleave to it; the reaſon why many fit
looſe to it is; becauſe they do not fully know it. Chriſt’s apoſtles had
‘no’ehemies bút thoſe who did not know them, or know them fully; thoſe
13. But evil men and ſeducers ſhall wax worſe and |
perſecution. They muſt expect to be deſpiſed, and that their religion
will ſtand in the way of their prefer ment; they who will live godly, muſt
| expect it, eſpecially they who will live godly in Christ Jesus, that is,
| according to the ſtrićt rules of the chriſtian religion, they who will wear
the livery and bear the name of the crucified Redeemer; all who will
ſhew their religion in their converſation, who will not only be godly, but
live godly, let them expect perſecution, eſpecially when they are reſolute
| In 1b. * * *
(1.) The apoſtle's life was very exemplary for three things; for his
doctrine, which was according to the will of God; for his life, which
was agreeable to his doćtrine; and for his perſecutions and ſufferings.
(2.) Though his life was a life of great uſefulneſs, yet it was a life of
great ſufferings; and none, I believe, came nearer to their great Maſter
for eminent ſervice and great ſufferings than St. Paul : he ſuffered almoſt
in every place; the Holy Ghoſt witneſſed that bonds and afflićtions did
abide him, Aćts 20. 23. Here he mentions his perſecutions and afflic-
tions at Antioch, at Iconium, at Lystra, beſide what he ſuffered elſewhere.
(3.) The apoſtle mentions the Lord’s delivering him out of all, for
Timothy’s and our encouragement under ſufferings. (::) We have the
pračtice and treatment of true chriſtians, they live godly in Jeſus Chriſt;
that is their pračtice; and they ſhall ſuffer perſecution, that is the uſage
they muſt expect in this world. ‘.
II. He warns Timothy of the fatal end of ſeducers, as a reaſon why
|he ſhould ſtick cloſe to the truth as it is in Jeſus; (v. 13.) “But evil
men and ſeducers ſhall wax worſe and worſe,” &c. Obſerve, As good
| men, by the grace of God, grow better and better, ſo bad men, through
the ſubtlety of Satan and the power of their own corruptions, grow
who knew them, beſt loved, and honoured them the moſt. Now what
dis it that Timothy had ſo fully known in Paul.
i. The doćtrine that he preached. , Paul kept back nothing from his
hearers, but declared to them the whole counſel of God, (A&ts 20. 27.)
ſo that if it were not their own fault they might fully know it. Timo.
worſe and worſe. ... The way of fin is down-hill; for ſuch proceed from
ad to worſe, deceiving and being deceived. Thoſe who deceive others,
do but deceive themſelves; thoſe who draw others into error, run, them-
ſelves into more and more miſtakes, and they will find it ſo at laſt, to
their coſt. . . . i ' ' ' s , , ,
* ,
A.D. 66, *
The Excellence of the Scriptures,
14. But continue th ou in the things which thou shaftſ
learned and haſt been aſſured of, knowing of º
- . . . ; ; * 3, - . . . . * * A . . .2 – ; - ** * * * * *.*. . . . .Th. . .i
haſt learned them ; 15." And that from a child thou haſt
known the holy ſcriptures, which are able to make thee]
wiſe-unto ſalvation, through faith which is in Chriſt Jeſus.
16. All ſcripture is given by inſpiration of God; and is ||
profitable for doćtriñe, for reproof, for correótion, for in:
ſtrućtion in righteouſneſs : 17. That the man, of God
may be perfect, throughly furniſhed unto all good works.
| faith. Obſerve, The ſcriptures will make us wiſe to ſalvation, if they
He directs him to keep cloſe to a good education, and particularly
to what he had learned out of the holy ſcriptures; (v. 14, 15.) Con-
tinue thou in the things which thou hast learned. Note, It is not enough
to learn that which is good, but we muſt continue in it, and perſevere in
it unto the end. Then are we Chriſt’s diſciples indeed, John 8, 31.
"We ſhould not be any more “children, toſſed to and fro, and carried
about with every wind of doćtrine, by the ſleight of men and cunning
craftineſs, whereby they lie in wait to deceive,” Eph. 4. 14, “Be not
carried about with divers and ſtrange doćtrines; for it is a good thing
that the heart be eſtabliſhed with grace,” Heb. 13. 9. And for this
reaſon we ſhould continue in the things we have learned from the holy
ſcriptures; not that we ought to continue in any errors and miſtakes
which we may have been led into, in the time of our childhood and
youth, (for theſe, upon an impartial inquiry and full convićtion, we
ſhould forſake;) but this makes nothing againſt our continuing in thoſe
things which the holy ſcriptures plainly aſſert, and which he that runs
may read. . . . . g >
If Timothy would adhere to the truth as he had been taught it, that
would arm him againſt the ſnares and infinuations of ſeducers; They are
“, the things which thou haſt learned and hast been aſſured of.” It is a
great happineſs to know the certainty of the things wherein we have been
instructed, Luke 1. 4. Not only to know what the truths are, but to.
know that they are of undoubted certainty. What we have learned we
muſt labour to be more and more aſſured of ; that, being grounded in
the truth, we may be guarded againſt error, for certainty in religion is
of great importance and advantage ; Knowing, - -
I. “That thou haſt had good teachers; confider of whom thou hast
learned them ; not of evil men and ſeducers, but good men, who had
themſelves experienced the power of the truths they taught thee, and
been ready to ſuffer for them, and thereby would give the fullest evidence
of their belief of theſe truths.” - - - - -
II. “ Knowing eſpecially the firm foundation upo
built, namely, that of the ſcripture; (v. 15.)
hast known the holy ſcriptures.”
Obſerve, Thoſe who would acquaint them
God, and be aſſured of them, must know the holy ſcriptures, for thoſe
are the ſummary of divine revelation. Obſerve, It is a great happineſs
n which thou hast
to know the holy ſcriptures from our childhood ; and children ſhould ||
The age of children is ||
betimes get the knowledge of the ſcriptures.
the learning age ; and thoſe who would get true lea
out of the ſcriptures. . . . . . . . . .
Obſerve further, The ſcriptures we are to know, are the holy ſcrip-
tures; they came from the holy God, were delivered by holy men, con-
tain holy precepts, treat of holy things, and were deſigned to make.us
holy, and to lead us in the way of holineſs to happineſs; being called
the holy ſcriptures, they are by that distinguished from profane writings
rning, must get it
of all forts, and from thoſe that only treat of morality, and common juſ- |
tice and honesty, but do not meddle with holineſs. .If we would know
the holy ſcriptures, we must read and ſearch them daily, as the noble
Bereans did, Aćts 17. 11. They must not lie by us neglected, and ſel-
dom or never looked into. -
Now here obſerve, 1. What is the excellency of the ſcripture. It is
given by-inſpiration of God, (v. 16.) and therefore is his word. It is a
divine revelation, which we may dépend upon as infallibly true. The
ſame Spirit that breathed reaſon into us, breathes revelation among us.
“ For the prophecy came not in old time by the will of man, but holy,
men ſpake as they were moved or carried forth by the Holy Ghoſt,”
2 Pet. 1. 21. The prophets and apostles did not ſpeak from themſelves,
but what they received of the Lord that they delivered unto us. That
tained in it; from the harmony of its ſeveral parts; from its power and,
ſelves with the things of
• That from a child thou * . . .
* : * * e º a e - . f e | unto fables.
the ſcripture was given by inſpiration of God, appears by the majesty of | -
its ſtyle; from the truth, purity, and ſublimity, of the doćtrimes con- ||
|of thy miniſtry. 6. For I am now ready to be offered,
p
jº. diſg; ſpººjtudge that, converſe with it; from the
accompliſhment ºf many profitecies relating to things beyond all homáh,
forefight; and from the uncofitrollable miracles that were wrought ind.
proof of its divine original; “God alſo bearing them witneſs, both with
ſigns and wonders, and with divers miracles and gifts of the Holy Ghoſt,
according to his own will,” Heb. 2.4. • , ,
2. What uſe it will be of to us. - --
... (1.) It is able to make us wiſe to ſalvation; that is, It is a ſure guide
in our way to eternal life. Note, Thoſe are wiſe indeed, who are wiſe
to ſalvation. The ſcriptures are able to make us truly wiſe, wiſe for
our ſouls and another world; to make thee wife to ſalvation through
* ear?
-?” .
be mixed with faith, and not otherwiſe, Heb. 4. 2. For if we do not.
believe their truth and goodneſs, they will do us no good. . . . . . .
(2.) It is profitable to us for all the purpoſes of the chriſtian life,
“ for doćtrine, for reproof, for corre&tion, for inſtrućtion in righteouſ.
neſs.” It anſwers all the ends of divine revelation. It inſtructs us in
that which is true, reproves us for that which is amiſs, directs us in that
which is good. It is of uſe to all, for we all need to be inſtrućted, cor-
rečted, and reproved : it is of ſpecial uſe to miniſters, who are to give
inſtruction, correótion, and reproof; and whence can they fetch it better-
than from the ſcripture ? . - ... . . . . . . . .
That the man of God may be perfect, v. 17. The chriſtian, the miniſ-
ter, is the man of God. "That which finiſhes a man of God in this world,
is, the ſcripture. By it we are throughly furnished for every good work.
There is that in the ſcripture, which ſuits every caſe. Whatever duty
we have to do, whatever ſervice is requited from us, we may find enough
in the ſcriptures to furniſh tºfok it,º sº.
[1..] We ſee the ſcriptureſha§ watious uſes, and anſwers divers ends
and purpoſes; it is profitable for doctrine for reproof, for correction of
all errors in judgment and pračtice; and for inſtruction in righteouſneſs.
[2] The ſcripture is a perfeót rule of faith and practice, and was de-
figned for the man of God, the miniſter as well as the chriſtian who is
devoted to God, for it is profitable for doctrine, &c. [3.] If we conſult,
the ſcripture, which was given by inſpiration of God, and follow its
dire&tions, we ſhall be made men of God, “perfeót, and throughly furr,
niſhed to every good work.” [4]. We further learn, there is no occa-
fion for the writings of the philoſopher, nor for rabbinical fables, nor
popiſh legends, nor unwritten traditions, to make us perfect men of Gods
ſince the ſcripture anſwers all theſe ends and purpoſes. O that we may
love our Bibles more, and keep cloſer to them than ever ! and then ſhall:
we find the benefit and advantage defigned thereby, and ſhall at laſt attain
the happineſs therein promiſed and aſſured to us. . . . .
CHAP. Iv.
In this chapter, I. St. Paul with great solemnity and earnestness presses
Timothy to the diligent and conscientious discharge of his work and ºffice,
as an evangelist; and the charge given to him, all gospel ministers are
to take to themselves, v. 1..5. II. The reason of his concern in this
case, IWhy must Timothy now be instant in season, &c. in a particular
manner P. Because the church was likely to be deprived of the apostle's
labours, for his departure was at hand, v. 6...8. III. Divers particu-
lar matters, with a hint and caution, about Alexander the coppersmith,
v. 9... 15. IV. He iiforms him of what befell him at his first answer f
though men forsook him the Lord stood by him, and that encouraged
him to hope for future deliverance, v. 16...ić. And then he concludes
with salutations and a benediction, v. 19, to the end. . . . . . .
1. Iſ CHARGE thee therefore before God, and the Lord
Jeſus Chriſt, who ſhall judge the quick and the
dead at his appearing and his kingdom ; ; 2. Preach the
* \
| word; be inſtant in ſeaſon, out of ſeaſon ; reprove, re-
buke, exhort with all long-ſuffering and doćtrine. 3. For
the time will come when they will not endure ſound doc-
trine; but after their own luſts ſhall they heap, to them-
ſelves teachers, having itching ears ; 4. And they ſhall
turn away their ears from the truth, and ſhall be turned
5. But watch thou in all things, endure
$ A.J.
- • * *~ b . . . . . . & • . - . . . . . . . . . * r * : * : = . 'i wº
afflictions, do the work of an evangeliſt, lake full proof



㺠> *- : .
A: © O
i. -
and the time of my departure is at hand. 7. I have fought
a good fight, I have finiſhed my courſe, I have kept the
faith: 8. Henceforth there is laid up for me a crown of
righteouſneſs, which the Lord, the righteous Judge, ſhall
give me at that day: and not me only, but unto all them
alſo that love-his appearing. -
I. Obſerve how awfully this charge is introduced ; (v. 1.) “I charge
thee before God, and the Lord Jeſus Chriſt, who ſhall judge the quick
and the dead at his appearing and his kingdom.” Obſerve, The beſt
of men have need to be awed into the diſcharge of their duty. The
work of a miniſter is not an indifferent thing, but abſolutely neceſſary.
Woe be to him if he preach not the goſpel ; (1 Cor. 9. 16.) I charge
thee. To induce him to faithfulneſs, he muſt confider,
... 1. That the eye of God and Jeſus Chriſt was upon him; I chargethee
before God' and the Lord Jesus Christ; that is, “As thou tendereſt the
favour of God and Jeſus Chriſt ; as thou wilt approve thyſelf to God
and Jeſus Chriſt, by the obligations both of natural and revealed religion;
as thou wilt make due returns to the God who made thee, and the Lord
Jeſus Chriſt who redeemed thee.”
2. He charges him as he will anſwer it at the great day: reminding
him of the judgment to come, 'which is committed to the Lord Jeſus.
He ſhall judge the quick and the dead at his appearing and his kingdom,
that is, when he appears in his kingdom. It concerns all, both miniſters
and people, ſeriouſly to confider the account that they muſt ſhortly give
to Jeſus Chriſt of all the truſts repoſed in them. Chriſt ſhall judge the
quick and the dead, that is, thoſe that at the laſt day ſhall be found alive,
and thoſe who ſhall be raiſed to life out of the grave. -
Note, (1.) The Lord Jeſus Chriſt ſhall judge the quick and dead.
God hath committed all judgment unto the Son, and hath appointed him
the Judge of quick and dead, A&ts 10. 42. (2.) He will appear ; he
will come the ſecond time, and it will be a glorious appearance, as the
word imięaysia fignifies. (3.) Then his kingdom ſhall appear in his
§. at his appearing and kingdom, for he will then appear in his king-
om, fitting on a throne, to judge the world.
* * - He is charged,
1. To preach the word. That is miniſters’ buſineſs; a diſpenſation
is committed to them. It is not their own notions and fancies that they
are to preach, but the pure plain word of God; and they muſt not cor.
rupt it, but as of ſincerity, but as of God, in the ſight of God, they
ſpeak in Chriſt, 2 Cor. 2. 17. . - - -
º, 2. To urge what he preached, and to preſs it with all earneſtneſs upon
his hearers; “Be instant in ſeaſon, out of ſesſon, reprove, rebuke, exhort;
do this work with all fervency of ſpirit. Call upon thoſe under thy
charge to take heed of ſin, to do their duty : call upon them to repent
and believe, and live a holy life, and this both in ſeaſon and out of ſeaſon.
In ſeaſon, when they are at leiſure to hear thee; when ſome ſpécial
opportunity offers itſelf of ſpeaking to them with advantage. Nay, do
II. What is the matter of the charge, v. 2.5.
it out of ſeaſon, even when there is not that apparent probability of faſt.
ening ſomething upon them, becauſe thou doſt not know but the Spirit
of God may faſten upon them ; for the wind bloweth where it lifieth ;
and “in the morning we muſt ſow our ſeed, and in the evening not with-
held oir hand,” Eccl. 11.6. - . . . ess"
* We muſt do it in ſeaſon, that is, let ſlip no opportunity; and do it
tºº. that is, not ſhift off the duty, under pretence that it is out
* 8. He muſt tell people of their faults; “ Reprove them, rebuke them.
Convince wicked people of the evil and danger of their wicked courſes.
Endeavour, by dealing plainly with them, to bring them to repentance.
Rebuke them with gravity and authority, in Chriſt's name, that they
may take thy diſpleaſure againſt them as an indication of God’s diſ. ||
pleaſure.” - * . . . . . .
4. He muſt direét, encourage, and quicken thoſe who began well.
* Exhort them; perſuade them to hold on, and endure to the end, and ||
this with all long-ſuffering and doctrine.” . . . . .
(1.) He muſt do it very patiently, with all long-ſuffering. “If
thou do not ſee the effect of thy labours preſently, yet do not therefore
give up the cauſe ; be not weary of ſpeaking to them.” While God
ſhews to them.”
... (2) - -
that is, “In order to the reducing of them to good pračtices, inſtil into.
them good Principles. Teach, them the truth as it is in Jeſus, reduce
| and their eternal concerns.
all long-ſuffering, let miniſters exhort with all long-ſuf.
He muſt do it rationally, not with paſſion, but with doctrine, |
Miniſterial Duties.
lithem to a firm belief of that, and that will be a means both to reclaim
them from evil and to bring them to good.” Obſerve,
| [1..] A miniſter's work has various parts; he is to preach the word,
to reprove, rebuke, and exhort. [2] He is to be very diligent and care-
| ful : he muſt be instant in season and out of season ; he muſt ſpare no
| pains or labour, but muſt be urgent with them to take care of their ſouls

} doing them
a kindneſs; let no fair occaſion ſlip through thy negligence. Watch to
| thy work; watch againſt the temptations of Satan, by which thou.
| mayeſt be diverted from it; watch over the ſouls of thoſe who are com-
mitted to thy charge.” -
6. He muſt count upon afflićtions, and endure them ; make the beſt
of them. Kanoma02aoy; “ Endure patiently, be not diſcouraged by the
difficulties thºu meet-ſt with, but bear them with an evenneſs of ſpirit.
Inure thyſelf to hardſhips.”
7. He muſt remember his office, and diſcharge that ; Do the work of
an evange’ist. The office of the evangeliſts was, as the apoſtles’ deputies,
to water the churches that they planted. They were not ſettled paſtors,
but for ſome time reſided in, and prefided over, the churches that the
apoſiles had planted, till they were ſettled under a ſtanding miniſtry.
This was Timothy’s work. …” w
8. He muſt fulfil his ministry; Make full proof of it. . It was a great
truſt that was repoſed in him, and therefore he muſt anſwer it, and per-
form all the parts of his office with diligence and care. -
Obſerve, (1.) A miniſter muſt expe&t afflićtions in the faithful diſ-
charge of his duty. (2.) He muſt endure them patiently, like a chriſ-
tian hero. (3.) Theſe muſt not diſcourage him in his work, for he muſt
do his work, and fulfil his ministry. (4.) The best way to make fulf
proof of our ministry, is, to fulfil it, to fill it up in all its parts with pro-
per work.
III. The reaſons to enforce the charge.
1. Becauſe errors and herefies were likely to creep into the church,
by which the minds of many profeſfing christians would be corrupted ;
(v. 3, 4.) “ For the time will come, when they will not endure sound doc-
trine. Therefore improve the preſent time, when they will endure it;
be buſy now, for it is ſeed-time; when the fields are white unto the har-
vest, put in the fickle, for the preſent gale of opportunity will be ſoon
over. They will not endure sound doctrine. There will be thoſe who
will ‘heap to themſelves corrupt teachers, and turn away their ears from
the truth;’ and therefore ſecure as many as thou canst, that when theſe
storms and tempests do ariſe, they may be well fixed, and their apostasy
may be prevented.” People must hear, and ministers must preach, for
| the time to come, and guard against the miſchiefs that are likely to ariſe
hereafter, though they do not yet ariſe. They will turn away their ears
| 5. He muſt watch in all things; “Seek an opportunity of
|from the truth, they will grow weary of the old plain goſpel of Chriſt.
and then they will be greedy of fables, and take pleaſure in them, and
| God ſhall give them up to thoſe ſtrong delufions, becauſe they received
| not the truth in the love of it, 2 Theſſ. 2. l I, 12. Obſerve, -
| (1.) Theſe teachers were of their own heaping up, and not of God's.
| ſending ; but they choſe them, to gratify their luſts, and to pleaſe their
itching ears. " (2.) People do ſo when they will not endure ſound doc-
| trine, that preaching which is ſearching, plain, and to the purpoſe ; then,
they will have teachers of their own. (3.) There is a wide difference
between the word of God and the words of ſuch teachers; the one is
ſound doćtrine, the word of truth, the other is only fables. (4.) They
that are turned unto fables, firſt turn away their ears from the truth, for
they cannot hear and mind both, any more than they can ſerve two maſ-
ters. Nay further, it is ſaid, They shall be turned unto fables. God
juſtly ſuffers thoſe to turn to fables, who grow weary of the truth, and
| gives them up to be led afide from the truth by fables.
2. Becauſe Paul for his part had almoſt done his work; “ Do thou,
make full proof of thy miniſtry, for I am now ready to be offered,” v. 6.
i And, -
| (1.) “Therefore there will be the more occaſion for thee.” When
labourers are removed out of the vineyard, it is no time for them to
loiter, that are left behind, but to double their diligence. The fewer
hands there are to work, the more induſtrious thoſe hands muſt be, that
are at work. … t -
(2.) “I have done the work of my day and generation; do thou in
* Hke manner do the work of thy day and generation.” - -
(3.) The comfort and cheerfulneſs of Paul, in the proſpect of his ap-
proaching departure, might encourage Timothy to the utmoſt induſtry,
and diligence and ſeriouſneſs in his work. Paul was an old ſoldier of
A.D. 66,
The Apoſtle's Direáions to Timothy.
II TIMOTHY, rv.
Jeſus Chriſt, Timothy was but newly enliſted. tº Come,” fays Paul,
“I have found our Maſter kind, the cauſe good, and . I can look, back
upon my warfare with a great deal of pleaſure and ſatisfaction, and there-
fore be not afraid of the difficulties thou muſt meet with. The crown
of life is as ſure to thee as if it were already upon thy head; and there- ||
fore endure afflićtions, and make full proof of thy miniſtry.” The
courage and comfort of dying ſaints and miniſters, and eſpecially dying |
martyrs, are a great confirmation of the truth of the chriſtian religion,
and a great encouragement to living ſaints and miniſters in their work.
Here,
to be offered. The Holy Ghoſt witneſſed in every city, that bonds and
afflićtions did abide him, A&ts 20. 23. He was now at Rome, and it is
probable that he had particular intimations from the Spirit, that there he
ſhould ſeal the truth with his blood; and he looks upon it now as near
at hand ; I am already poured out; ſo it is in the original, #3, art,3ouz, ;
that is, I am already a martyr in affection. It alludes to the pouring
out of the drink-offerings; for the blood of the martyrs, though it was
not a ſacrifice of atonement, yet it was a ſacrifice of acknowledgment to
the honour of the grace of God and his truths. Obſerve, With what
pleaſure he ſpeaks of dying. He calls it his departure; though it is pro-
bable that he foreſaw he muſt die a violent, bloody death, yet he calls it
his departure or his releaſe. Death to a good man is his releaſe from
the impriſonment of this world, and his departure to the enjoyments of
another world; he does not ceaſe to be, but is only removed from one
world to another. - -
[2.] Obſerve with what pleaſure he looks back upon the life he had
lived ; (v. 7.) “I have fought a good fight, I have finiſhed my courſe,”
&c. He therefore did not fear death, becauſe he had the teſtimony of |
his conſcience, that by the grace of God he had in ſome meaſure anſwered
the ends of living. As a chriſtian, as a miniſter, he had fought a good
Jight. He had done the ſervice, gone through the difficulties of his
warfare, and had been inſtrumental in carrying on the glorious vićtories
of the exalted Redeemer over the powers of darkneſs. His life was a
courſe, and he had now finiſhed it ; as his warfare was accompliſhed, ſo
his race was run. “I have kept the faith. I have kept the doćtrines of
the goſpel, and never betrayed any of them.” -
Note, First, The life of a chriſtian, but eſpecially of a miniſter, is a
warfare and a race, ſometimes compared to the one in the ſcripture, and
ſometimes to the other. Secondly, It is a good fight, a good warfare;
the cauſe is good, and the vićtory is ſure, if we continue faithful and |
courageous. Thirdly, We muſt fight this good fight, we muſt fight it
out, and finiſh our courſe; we muſt not give over till we are made more
than conquerors through him who hath loved us, Rom. 8.37. Fourthly,
It is a great comfort to a dying ſaint, when he cam look back upon his
paſt life, and ſay with our apoſtle, “I have fought, &c. , I have kept
the faith, the doćtrine of faith, and the grace of faith.” Toward
the end of our days to be able to ſpeak in this manner, what comfort,
unſpeakable comfort, will it afford Let it then be our conſtant endea-
your, by the grace of God, that we may finiſh our courſe with joy, Aëts.
20, 24, - - - - - “
[3.] With what pleaſure he looks forward to the life he was to live
hereafter; (v. 8.) “Henceforth there is laid up for me a crown of
righteouſneſs,” &c. He had loſt for Chriſt, but he was ſure he ſhould
not loſe by him, Phil. 3. 8. Let this encourage Timothy to endure ||
hardneſs as a good ſoldier of Jeſus Chriſt, that there is a crown of
life before us, the glory and joy of which will abundantly recompenſe
all the hardſhips and toils of our preſent warfare. Obſerve, It is called
a crown of righteouſneſs; becauſe it will be the recompenfe of our
ſervices, which God is not unrighteous to forget ; and becauſe our
holineſs and righteouſneſs will there be perfeóted, and that will be our
CTOWIls
God will give it as a righteous Judge, who will let none loſe by him.
And yet this crown of righteouſneſs was not peculiar to Paul, as if it
belonged only to apoſtles, and eminent miniſters and martyrs, but to all
them alſo that love his appearing, Obſerve, It is the charaćter of all the
ſaints, that they love the appearing of Jeſus Chriſt :: they loved his firſt
appearing, when he appeared to take away fin by the ſacrifice of him- |
ſelf; (Heb. 9. 26.) they love to think of it; they love his ſecond ap-
pearing at the great day; love it, and long for it :: and with reſpect to
thoſe who love the appearing of Jeſus Chriſt, he ſhall appear; to their
joy ; there is a crown of righteouſneſs reſerved for them, which ſhalk
then be given them, Heb. 9. 28. .
We léarn hence, First, The Lord is the:righteous Jūdges for his judg-
Vol. V. No. lO4.
| 9. Do thy diligence to come ſhortly unto me: 1.O.
"For Demas hath forſaken me, having loved this preſent
||world, and is departed unto Theſſalonica; Creſcens to
'Galatia, Titus unto Dalmatia. 11. Only Luke is with me.
Take Mark, and bring him with thee: for he is profitable
[ i..] He looks forward, upon his death approaching; I am now ready -
| 2. He ſpeaks
ment is according to truth, Secondly, The crown of believers is a crown
of righteouſneſs, purchaſed by the righteouſneſs of Chriſt, and º
as the réward of the ſaints’ righteouſneſs. Thirdly, This crown, which
believers ſhall wear, is laid up for them; they have it not at preſent, for
here they are but heirs; they have it not in poſſeſſion, and yet it is füre:
for it is laid up for them. Fourthly, The righteous Judge will give it,
to all who love, prepare, and long for, his appearing ; Surely I come.
quickly, Amen, even ſo come, Lord Jeſus. . . . . . .
to me for the miniſtry. 12, And Tychicus have I ſent
to Epheſus. 13. The cloak that I left at Troas with Car.
pus, when thou comeſt, bring with thee, and the books,
but eſpecially the parchments. 14. Alexander the cop-
perſmith did me much evil: the Lord reward him accord-
ing to his works: 15. Of whom be thou ware alſo ; for
he hath greatly withſtood our words.
r &
4-
Here are divers particular matters which Paul mentions to Timothy,
now at the cloſing of the epiſtle, , , , , , , . . . . . ' ' ' ' ',
1. He bids him haſten to him; if, poſſible; (v. 9...). Do thy diligence
to come shortly unto me. For Timothy was an evangeliſt, one who was
not fixed paſtor of any one, place, but attended the motions of the apoſ.
tles, to build upon their foundation. Paul wanted Timothy's company
and help ; and the reaſon he gives, is, becauſe ſeveral had left bim, v. 10,
One from an ill principle, Demas, who abides: under an ill name for iti;
“Demas hath forſaken me, having lowed this preſent world.” He quitted
Paul and his intereſt, either for fear of ſuffering, (becauſe Paul was now.
a priſoner, and he was afraid of coming into trouble upon his accountſ)
or being called off from his miniſtry by ſecular affairs, which he entangled
himſelf in ; his firſt love to Chriſt and his goſpel was forſaken and for-
gotten, and he fell in love with the world. . Note, Love to this preſent
world is often the cauſe of apoſtaſy from the truths and ways of Jeſus
Chriſt. He is gone off, is departed to Thessalonica ; called thither per;
haps by trade, or by ſome other worldly buſineſs. Creſcens is gone one
way and Titus another way, and only Luke was with Paul, v. 11, 12.
Was not that enough 2 Paul did not think it ſo ; he loved the company.
of his friends. . . . . . . . ., . . . ;
reſpectfully concerning Mark,. He is profitable to me
for the ministry. It is ſuppoſed that this Mark was he about whoñº
| Paul and Barnabas contended, Aéts 35. 39, Paul would not take him;
with him to the work, becauſe he had onge flinched and drawn back :
| but now, ſays he, “Take Mark and bring him with thee.” By this it
appears that Paul was now reconciled to Mark, and had a better opinion.
of him than he had had formerly. This teaches us to be of a forgiving
ſpirit; thoſe that are profitable and uſeful, though they may have done .
amiſs, we muſt not therefore diſclaim for ever making uſe of them. . . .
3. Paul orders Timothy to come to him, bids him as he came through
Troas to bring with him from thence thoſe things which he had left
behind him there, (v. 13,) the cloak he had left there, which, it may
be, Paul had the more occaſion for in a cold priſon. It is probable that º
it was the habit Paul uſually wore, a plain dreſs. Some read it, the roll *
of parchment Eleft at Troas; others, the deſk that I left. Paul way.
guided by divine inſpiration, and yet he would have his books with him.
Whereas he had exhorted Timothy to give attendance to reading, ſo he
did himſelf, though he was now ready to be offered. As long as we- -
live, we muſt be ſtill learning. But eſpecially the parchments, which
ſome think were the originals of his epiſtles; others think they were
the ſkins of which he made his tents, whereby he got a livelihood, work-
ing with his own hands. - tº gº º a . . . .
4. He mentions Alexander, and the miſchief that he had done him, .
v. 14, 15. This is he who is ſpoken of A&ts 19. 33. It ſhould ſeems -
he had been a profeſſor of the chriſtian religion, a forward profeſſor, for
he was there particularly maligned by the worſhippers of Diana, and yet.
he did Paul much evil. Paul was in as much danger from falſe brethren,
(2 Cor. 11. 26.), as from open enemies. Paul foretells that God would.
reckon with him. It is a prophetical denunciation of the juſt judgmentº
.#
a- - -
A. D. 66.
His works. He cautions Timothy to take heed of him; “Qf whom be
thou ware alſo, that he do not, under pretence of friendſhip, betray thee
to miſchief.” It is dangerous having any thing to do withi thoſe who
would be enemies to ſuch a man as Paul. Obſerve, - *...
(1.) Some who were once Paul’s hearers and admirers, did not giye ||
him reaſon to remember them with much pleaſure; for one forſook him,
Yet,
and another did him much evil, and greatly withſtood his words. -
(2.) At the ſame time he mentions ſome with pleaſure; the badneſs of
ſome did not make him forget the goodneſs of others; ſuch as Timothy,
Titus, Mark, and Luke. (3.) The apoſtle has left a brand on the names
and memory of two perſons ; the one is Demas, who forſook him, having
loved the preſent world, and the other is Alexander, who greatly with- |
itood his words. (4.) God will reward evil-doers, particularly apoſtates,
according to their works. Lastly, Of ſuch as are of Alexander’s ſpirit
and temper we ſhould beware; for they will do us no good, but all the
miſchief that is in their power.
16. At my firſt anſwer no man ſtood with me, but all
men forſook me: I pray God that it may not be laid to
their charge. 17. Notwithſtanding the Lord ſtood with
me, and ſtrengthened me; that by me the preaching
might be fully known, and that all the Gentiles might
hear : and I was delivered out of the mouth of the lion.
18. And the Lord ſhall deliver me from every evil work,
and will preſerve me unto his heavenly kingdom: to whom
be glory for ever and ever. Amen. 19. Salute Priſca
and Aquila, and the houſehold of Oneſiphorus. 20. Eraſ.
tus abode at Corinth; bit Trophimus have I left at Mile-
tum ſick. 21. Do thy diligence to come before winter.
Eubulus greeteth thee, and Pudens, and Linus, and Clau-
dia, and all the brethren. 22. The Lord Jeſus Chriſt be
with thy ſpirit. Grace be with you. Amen.
Here he gives Timothy an account of his own preſent circumſtances.
He had lately been called to appear before the emperor upon his appeal
to Caeſar ; and then no man stood with him, (v. 16.) to plead his cauſe,
to bear teſtimony for him, or ſo much as to keep him in countenance,
but all men forsook him. This was ſtrange, that ſo good a man as Paul
fhould have nobody to own him, even at Rome, where there were many
chriſtians, whoſe faith was ſpoken of throughout all the world, Rom.
1, 8. But men are but men.
go and meet him ; (Aéts 28.) but when it came to the pinch, and they
would be in danger of ſuffering with him, then they all forſook him. He
prays that God would not lay it to their charge; intimating, that it was a
great fault, and God might juſtly be angry with them, but he prays God
to forgive them, . See what diſtinétion is put between fins of preſump-
tion and fins of infirmity : Alexander the copperſmith, who maliciouſly
ywithſtood Paul, he prays againſt him ; The Lord reward him according to
his works ; but reſpecting theſe chriſtians, who through weakneſs ſhrunk
from Paul in time of trial, he ſays, The Lord lay it not to their charge.
... Here we ſee, 1. St. Paul had his trials in his friends forſaking him in
a time of danger, as well as in the oppoſition made by enemies; all for-
ſook him. 2. It was their fin not to appear for the good apoſtle, eſpe-
ºcially at his firſt anſwer; but it was a fin of weakneſs, and therefore the
more excuſable. Yet, 3. God might lay it to their charge, but St.
, , r I "
Paul endeavours to prevent it by his earneſt prayers; let it not be laid
to their charge.
The chriſtians at Rome were forward to
II TIMOTHY, IV.
of God that would befall him; The Lord will reward him according tai
goſpel, which is my buſineſs.”
preach the goſpel at that time; for Paul knew how to preach at the bar
as well as in the pulpit: and that all the Gentiles might hear; the em-
| peror himſelf and the great men, who would never have heard Paul
| myſelf, and having any ill done to me by others.
spirit.
Salutations and Benedićtion.
Notwithstanding this, God stood by him, (v. 17.) gave him extraordi-
nary wiſdom and courage, to enable him to ſpeak ſo much the better
himſelf. When he had nobody to keep him in countenance, God made
his fage to ſhine; that by me the preaching might be fully known, that is,
“ Göd brought me out from that difficulty, that I might preach the
Nay, it ſhould ſeem, that he might
preach, if he had not been brought before them. “And I was delivered
| out of the mouth of the lion,” that is, of Nero, (as ſome think,) or
ſome other judge. Some underſtand it only as a proverbial form of
ſpeech, to ſignify that he was in imminent danger. “And the Lord
ſhall deliver me from every evil work.” See how Paul improved his
experiences; “He that hath delivered, doth deliver, and we trust he shall
yet deliver; ſhall deliver me from every evil work, from doing any ill
- And shall preserve me
to his heavenly kingdom.” And for this he gives glory to God, rejoicing
in hope of the glory of God. - -
(1.) If the Lord ſtands by us, he will ſtrengthen us, in a time of dif-
ficulty and danger, and his preſence will more than ſupply every one’s
abſence. (2.) When the Lord preſerves his ſervants from great and
imminent danger, it is for eminent work and ſervice. Paul was preſerved,
that by him the preaching might be fully known, &c. (3.) Former deliver-
ances ſhould encourage future hopes. (4.) There is a heavenly king-
dom, to which the Lord will preſerve his faithful, witneſfing or ſuffering
ſervants. Lastly, We ought to give God the glory of all paſt, preſent,
| and future deliverances ; To whom be glory for ever and ever, Amen.
He ſends ſalutations to “Aquila, and Priſcilla, and the houſehold of
Onefiphorus,” v. 19. He mentions his leaving Trophimus sick at Mile-
tum, (v. 20.) by which it appears that though the apoſtles healed all
manner of diſeaſes miraculouſly, for the confirmation of their doćtrine,
yet they did not exert that power upon their own friends, leſt it ſhould
have looked like a colluſion.
He haſtens Timothy to come to him before winter, (v. 21.) becauſe he
longed to ſee him, and becauſe in the winter the journey or voyage
| would be more dangerous.
He ſends commendations to him from Eubulus, Pudens, Linus, Claudia,
and all the brethren. One of the heathen writers at this time mentions
one Pudens and his wife Claudia, and ſays, that Claudia was a Briton;
whence ſome have gathered, that it was this Pudens, and that Claudia
here was his wife, and that they were eminent chriſtians at Rome.
He concludes with a prayer, that the Lord Jesus would be with his
We need no more to make us happy than to have the Lord
Jeſus Chriſt with our ſpirits; for in him all ſpiritual bleſfings are ſummed
up. And it is the beſt prayer we can put up for our friends, that the
Lord Jeſus Chriſt may be with their ſpirits, to ſančtify and ſave them,
and at laſt to receive them to himſelf ; as Stephen the proto-martyr
prayed, Lord Jesus, receive my spirit, Aćts 7. 59. “Lord Jeſus, re-
ceive that ſpirit which thou halt been with while it was united to the
body, do not now leave it in its ſeparate ſtate.”
Grace be with you. Amen. This was our apoſtle’s token in every
epiſtle, ſo he wrote; “The grace of our Lord Jeſus Chriſt be with you
all. Amen,” 2 Theſſ. 3. 17, 18. And if grace be with us here to
convert and change us, to make us holy, to keep us humble, and to
enable us to perſevere to the end, glory will crown us hereafter : “ for
the Lord is a Sun and a Shield, the Lord will give grace and glory, and
no good thing will he withhold from them that walk uprightly. O
Lord of Hoſts, bleſſed is the man that truſteth in thee,” Pſ, 84. 1 1, 12.
“Now unto the King eternal, immortal, inviſible, the only wife God
our Saviour, be honour and glory for ever and ever,” Amen.
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19tactical Dăgetuations,
of THE
EP IST L E of s T. P. A U L
TO
T 1 T U s. . . . .
–4
'1.
THIS Epiſtle of Paul to Titus is much of the ſame nature with thoſe to Timothy ; both were converts of Paul and his companions in labours
and ſufferings ; both were in the office of evangeliſts, whoſe work was to water the churches planted by the apostles, and to ſet in order the
things, that were wanting in them : they were vice-apostles, as it were, working the work of the Lord, as they did, and moſtly under their direc-
tion, though not deſpotic and arbitrary, but with the concurring exerciſe of their own prudéncé and ##". I Cor; 16. 10, 12. We read
much of this Titus, his titles, charaćter, and active uſefulneſs in many places: he was a Greek; Gafi'2. 32° St. Paul called him his son, (Tit.
1. 4.) his brother, (2 Cor. 2. 13.) his partner and fellow-helper, (2 Cor. 8, 23.) one that walkeh Whithe same-spirit, and in the ſame steps with
himself. He went up with the apostles to the church at Jeruſalem, (Gal. 2. 1.) was much converſant at Corinth, for which church he had an
earnest care, 2 Cor. 8, 16. Paul’s ſecond epistle to them, and probably his firſt, alſo, was ſent by his hand, 2 Cor. 8, 16.18, 23–9.
2.4–12. 18. He was with the apostle at Rome, and thence went into Dalmatia, (2 Tim, 4. 10.) after which no more occurs of
him in the ſcriptures. So that by them he appears not to have been a fixed biſhop ; if ſuch he were, and in thoſe times, the éhurch
of Corinth, where he most attended, had the best title to him. In Crete (now called Candia, formerly Hecatompolis, from the hundred
cities that were in it) a large iſland at the mouth of the AEgean Sea, the goſpel had got ſome footing ; and here were Paul and Tituğ
in one of their travels, cultivating this plantation ; but the apostle of the Gentiles, having on him the care of all the churches, could ot
himſelf tarry long at this place; he therefore left Titus ſome time there, to carry on the work which had been begun ; wherein, §
meeting with more difficulty than ordinary, Paul wrote this epistle to him ; and yet perhaps not ſo much for his own fåke, as for the p Gºiá'í,
that the endeavours of Titus, ſtrengthened with apoſtolic advice and authority, might be more fignificant and effectual among them. He was
to ſee all the cities furniſhed with good paſtors; to rejećt and keep out the unmeet and unworthy; to teach ſound doćtrine, and inſtruđall
ſorts in their duties; to ſet forth the free grace of God in man’s ſalvation by Chriſt; and withal to ſhew the neceſſity of maintaidig goºd
works by thoſe who have believed in God, and hope for eternal life from him. , t” f f r , ; * *
** -
CHAP. I,
In this chapter, we have, I. The preface or introduction to the epistle,
shewing from and to whom it was written, with the apostle's ſalutation
and prayer for Titus, wishing all blessings to him, v. 1...4. II. Entrance
into the matter, by signifying the end of Titus’ being left at Crete, v. 5.
III. And how the same should be pursued in reference both to good and
bad ministers, from v. 6, to the end.
*P*. a ſervant of God, and an apoſtle of Jeſus
Chriſt, according to the faith of God’s elečt, and
the acknowledging of the truth which is after godlineſs;
2. In hope of eternal life, which God, who cannot lie, pro-.
miſed before the world began ; 3. But hath in due times
manifeſted his word through preaching, which is com-
mitted unto me according to the commandment of God
our Saviour; 4. To Titus mine own ſon after the common
faith : Grace, mercy, and peace, from God the Father, and
the Lord Jeſus Chriſt our Saviour.
Here is the preface to the epistle ; ſhe wing,
I. The writer. Paul, a Gentile name taken by the apoſtle of the
Gentiles, Aéts 13. 9, 46, 47. Miniſters will accommodate even ſmaller
Anatters, ſo that they may be any furthering of acceptance in their work.
'When the Jews rejećted the goſpel, and the Gentiles received it, we read
}. * of this apoſtle by his Jewiſh name Saul, but by his Roman one,
(1214,
***
*
Y
“A ſervant of God, and an apoſtle of Jeſus Chriſt.” Here he is de:
ſcribed by his relation and office; a servant of God, not in the general
ſenſe only, as a man and a chriſtian ; but eſpecially as a miniſter, serviſ
God in the gospel of his Son, Rom. 1. 9. This is a high honour; it is
the glory of angels that they are “miniſtering ſpirits, ſent forth to 'mi-
niſter for them who ſhall be the heirs of ſalvation,” Heb. 1. 14. Paul
is deſcribed more eſpecially as a chief miniſter, an apostle of Jesus Christ;
one who had ſeen the Lord, aid was immediately called and commiſſioned
by him, and had his doćtrine from him. Obſerve, The higheſt officers
y * * t ,-4 * @ º
in the church are but ſervants. (Much divinity and devotion are com-
prehended in the inſcriptions of the epiſtles.) The apoſtles of Jeſus
Chriſt, who were employed to ſpread and propagate his religion, were
therein alſo the ſervants of God; they did not ſet up any thing, incoff-
fiſtent with the truths' and duties of natural religion. Chriſtianity,
which they preached, was in order to clear and enforce thoſe natural
principles, as well as to advance them, and to ſuperadd what was fit affd
neceſſary in mää's degenerate and revolted ſtate ; therefore the apoſtles
of Jeſus Chriſt were the ſervants of God, according to the faith of&od's
elect. Their doctrine agreed with the faith of all the elect from the be-
ginning of the world, and was for propagating and promoting of the
ſame. Obſerve, There are eleēt of God, (I Pet. l. 2.) and in theſe the
Holy Spirit works precious divine faith, proper to thoſe who are choſen
to eternal life; (2 Theſſ. 2. 13, 14.) “God hath from the beginning
choſen you to ſalvation, through ſančtification of the Spirit, and belief
of the truth : whereto he called you by our goſpel.” Faith is the firſt
principle of ſanétification. “And the acknowledging of the truth
which is after godlineſs.” The goſpel is the truth ; great, ſure, and ſaving
truth, (Col. 1. 5.) the word of the truth of the gospel. , Divine faith reſts
not on fallible reaſonings or probable opinions, but on the infallible word,
the truth itſelf, which is qfter godliness, of a godly nature and tendency,
A.D. 66.
pure, and purifying the heart of the believer. By this mark judge of
doćtrines and of ſpirits, whether they be of God or not ; what is im-
pure, and prejudicial to true piety and pračtical religion, cannot be of
divine original ; all goſpel-truth is after godliness, teaching and nouriſh-
ing reverence and fear of God, and obedience to him ; it is truth not
only to be known, but acknowledged; it muſt be held forth in word and
pračtice, Phil. 2. 15, 16.
ouſneſs, and with the mouth confeſſion is made unto ſalvation,” Rom.
10, 10. Such as retain the truth in unrighteouſneſs, neither know nor
believe as they ought. To bring to this knowledge and faith, and to the
acknowledging and profession of the truth which is after godliness, is the
great end of the goſpel-miniſtry, even of the higheſt degree and order in
it ; their teachings ſhould have this chief aim, to beget faith and con-
firm in it. In (or for) hope of eternal life, v. 2. This is the further
intent of the goſpel, to beget hope as well as faith; to take off the mind
and heart from the world, and to raiſe them to heaven and the things
above. The faith and godlineſs of chriſtians lead to eternal life, and
ive hope and well-grounded expectation of it; for God, that cannot lie,
#. promised it. It is the honour of God that he cannot lie or deceive ;
and this is the comfort of believers, whoſe treaſure is laid up in his faith-
ful promiſes. º
But, How is he ſaid to promiſe before the world began Answer, By
promiſe ſome underſtand his decree, he purpoſed it in his eternal coun-
fels, which were as it were his promiſe in embryo - or rather, ſay ſome,
wp: xpávoy aiwiwy is before ancient times, or many ages ago, referring to
the promiſe darkly delivered, Gen. 3. 15. Here is the ſtability and an-
tiquity of the promiſe of eternal life to the ſaints; God, who cannot lie,
hath promiſed before the world began, many ages fince. How excellent
then is the goſpel, which was the matter of divine promiſe ſo early how
much to be eſteemed by us, and what thanks due for our privilege be-
yond thoſe before us! Blessed are your eyes, for they see, &c. No
wonder if the contempt of it be puniſhed ſeverely, fince he has not only
promiſed it of old ; but (v. 3.) “ hath in due times manifeſted his word
through preaching,” that is, made that his promiſe fo darkly delivered of
old, in due time, (the proper ſeaſon before appointed,) more plain by |
preaching ; that which ſome called foolishness of preaching, has been thus
honoured. “Faith comes by hearing, and hearing by the word of God,”
by the word preached. Which is committed unto me. The miniſtry is
a truſt ; none taketh this honour, but he who is thereunto appointed ;
and whoſo is appointed and called, muſt preach the word; (I Cor. 9.
16.) Woe is unto me if I preach not the gospel. Unpreaching miniſters
are none of the apoſtles’ ſucceſſors. According to the commandment of God
our Saviour; preaching is a work appointed by God as a Saviour. See
a proof here of Chriſt’s deity, for by him was the goſpel committed to ||
Paul, when he was converted, (A&s 9. 15, 17. and ch. 22. 10, 14, 15. )
and again when Chriſt appeared to him, v. 17...21. He therefore is this
Saviour, not but that the whole Trinity concur therein ; the Father
ſaves by the Son, through the Spirit, and all concur in ſending miniſters.
Let none reſt therefore in men’s calling, without God’s ; he furniſhes,
inclines, authoriſes, and gives opportunity for the work.
II. Here is the perſon written to, defcribed,
1. By his name, Titus, a Gentile Greek, yet called both to the faith
and miniſtry. Obſerve, The grace of God is free and powerful. What
worthineſs or preparation was there in one of heathen ſtock and educa-
tion ?
2. He is deſcribed by his ſpiritual relation unto the apoſtle; Mine
own (or my genuine) son, not by natural generation, but by ſupernatural
regeneration. I have begotten you through the gospel, ſaid he to the
Corinthians, 1 Cor. 4. 15. Miniſters are ſpiritual fathers to thoſe whom
they are the means of converting, and will tenderly affect and care for
them, and muſt be anſwerably regarded by them. “ Mine own son after
the common faith ; that faith which is common to all the regenerate, and
which thou haſt in truth, and expreſſeſt to the life.” This might be
ſaid, to diſtinguiſh Titus from hypocrites, and falſe teachers, and to re-
commend him to the regard of the Cretians, as being among them a
lively image of the apoſtle himſelf, in faith, and life, and heavenly doc-
trine. To this Titus, deſervedly ſo dear to the apoſtle, is,
III. The ſalutation and prayer, wiſhing all bleſfings to him ; “Grace,
mercy, and peace, from God the Father, and the Lord Jeſus Christ our.
Saviour.”
Here are,
1. The bleſfings wiſhed ; Grace, mercy, and peace. Grace, the free
favour of God, and acceptance with him. Mercy, the fruits, of that
favour, in Pardon of fins, and freedom from all miſeries.by it, both here
“With the heart man believes to righte-
TITUS, ſ.
|
The Apoſtle's Charge to Titus.
and hereafter. And peace, the poſitive effect, and fruit, of mercy.
Peace with God through Christ who is our Peace, and with the crea-
tures and ourſelves; outward and inward peace, comprehending all good
whatſoever, that makes for our happineſs in time and to eternity. Ob-
ſerve, Grace is the fountain of all bleſfings. Mercy, and peace, and all
good ſpring out of this. Get into God’s favour, and all must be well ;
for,
2. Theſe are the perfons from whom bleſſings are wiſhed. From God,
the Father, the Fountain of all good. Every bleſſing and comfort comes.
to us from God as a Father ; he is the Father of all by creation, but of
the good by adoption and regeneration. And the Lord Jesus Christ our
Saviour, as the Way and means of procurement and conveyance. All is
from the Father by the Son, who is Lord by nature, Heir of all things,
and our Lord, Redeemer, and Head, ordering and ruling his members.
All are put under him ; we hold of him, as in capite, and owe ſubječtion
and obedience to him who is alſo Jeſus and Chriſt, the anointed Saviour,
and eſpecially our Saviour, who believe in him, delivering us from fin and
hell, and bringing us to heaven and happineſs.
Thus far is the preface to the epiſtle; then follows,
The entrance into the matter, by fignifying the end of Titus’ being
left in Crete.
5. For this cauſe left I thee in Crete, that thou ſhouldeſt
ſet in order the things that are wanting, and ordain elders
in every city, as I had appointed thee :
Here is the end expreſſed, g
I. More generally; “ For this cauſe left I thee in Crete, that thor
ſhouldeſt ſet in order the things that are wanting.” This was the bu-
| fineſs of evangeliſts, (in which office Titus was,) to water where the
apoſtles had planted ; (1 Cor. 3, 6.) furthering and finiſhing what they
had begun ; ſo much imièrop0sy imports, toº order after another. Titus
was to go on in ſettling what the apoſtle himſelf had not time for, in his
ſhort ſtay there. 1. Obſerve the apoſtle’s great. diligence in the goſpel;.
when he had ſet things on foot in one place, he haſtened away to an-
other. He was debtor to the Greeks and to the Barbarians, and laboured
to ſpread the goſpel as far as he could among them all. And, 2. Ob-
ſerve, too, his faithfulneſs and prudence. He neglected not the places.
that he went from ; but left ſome to cultivate the young plantation, and
carry on what was begun. 3. Obſerve his humility; he diſdained not
to be helped in his work, and that by ſuch as were not of ſo high a rank.
in the miniſtry, nor of ſo great gifts and furniture as himſelf; ſo that
the goſpel might be furthered and the good of ſouls promoted, he will.
ingly uſed the hands of others in it ; a fit example for exciting zeal and:
| induſtry, and engaging to faithfulneſs and care of the flock, and, preſents
or abſent, living and dying, for miniſters, as much as in them lies, to pro-
vide for the ſpiritual edification and comfort of their people. We may
here alſo, 4. Obſerve, That Titus, though inferior to an apoſtle, yet was.
above the ordinary fixed paſtors or biſhops, who were to tendº particular.
churches as their peculiar ſtated charge ; but Titus. was in a higher
ſphere, to ordain ſuch ordinary paſtors where wanting, and ſettle things.
| in their firſt ſtate and form, and then to paſs to other places for like ſer-
vice as there might be need. Titus was not only a miniſter of the
cathelic church, (as all others alſo are,) but a catholic miniſter. Others.
had power babitual, and in actu primo, to miniſter any where, upon call.
and opportunity ; but evangeliſts, ſuch as Titus was, had power in aetwº
secundo et exercito, and could exerciſe their miniſtry wherever they cames,
and claim maintenance of the churches; they were every where ačtually
in their dioceſe or province, and had right to dire&t and prefide among
the ordinary paſtors and miniſters. Where an apoſtle could act as an
apoſtle, an evangeliſt could as an evangeliſt ; , for they worked the work of
the Lord, as they did, (1 Cor. 16. 10.) in a like unfixed and, itinerant
In an I) ere
Here, at Crete Titus was but, occaſionally, and for a ſhort time; Paul;
willed him to diſpatch the buſineſ; he was left for, and come to him at
Nicopolis, where he purpoſed to winter ; after, this he was ſent to
Corinth, was with the apoſtle at Rome, and was ſent thence into Dal-
matia, which is the laſt we read of him in ſcripture, fo that from thence
no fixed epiſcopacy in him does appear ; he left Crete, and , we find not
in ſcripture that he returned thither any more.
... But, what power had either Paul or Titus here?, Was not what they
did, an encroachment on the rights of civil rulers 2: Answer, In no ſort,
they came not to meddle with the civil rights of any 3, (Luke 12. 14.):
Who made me a judge or a divider over you?. Their work was ſpiritual,
g
* . -
ºf - . . .
A.D., 66. "
As Jºe 'O
* ". . . . . . . . . ." ..” … ; : ‘' s 2 * “ . . . . .
to be carried on by convićtion and perſuaſion, no way interfering with,
or prejudicing, or weakening, the power of magiſtrates, but ſecuring and
ſtrengthening it rather ; the things wanting were not ſuch as civil magiſ.
trates are the fountains or authors of, but divine and ſpiritual ordinances,
and appointments for ſpiritual ends, derived from Chriſt the King and
Head of the church : for ſettling theſe was Titus left. "And obſerve,
No eaſy thing is it to raiſe churches, and bring them to perfeótion. Paul
had himſelf been here labouring, and yet were there things wanting;
materials are out of ſquare, need much hewing and fitting, to bring them
into right form, and, when they are ſet therein, to hold and keep them |
ſo. . The beſt are apt to decay and to go out of order. Miniſters are
to help againſt this, to get what is amiſs reëtified, and what is wanting
ſupplied. This in general was Titus’ work in Crete : and,
II. In ſpecial ; To ordain elders in every city, that is, miniſters, who
were moſtly out of the elder, and moſt underſtanding and experienced,
chriſtians; or if younger in years, yet ſuch as were grave and ſolid in
their deportment and manners. Theſe were to be ſet where there
was any fit number of chriſtians, as in larger towns and cities was uſually
the caſe ; though villages too might have them where there were chriſ.
tians enough for it. Theſe preſbyters or elders were to have the or.
dinary and ſtated care and charge of the churches; to feed and govern
them, and perform all paſtoral work and duty in and toward them. The
word is uſed ſometimes more largely for any who bear eccleſiaſtical func-
tion in the church, and ſo the apoſtles were presbyters or elders; (1 Pet.
5. 1.) but here it is meant of ordinary fixed paſtors, who “ laboured in
the word and doćtrine, and were over the churches in the Lord ;” ſuch
as are deſcribed here throughout the chapter. This word presbyter
ſome uſe in the ſame ſenſe as sacerdos, and tranſlate it priest, a term not
given to goſpel-miniſters, unleſs in a figurative or alluſive way, as all
God’s people are ſaid to be made kings and priests unto God, (iipsis, not
psagiſlipes,) to offer up ſpiritual ſacrifices P prayers, praiſes, and alms.
º: properly we have no prieſts under the goſpel, except Chriſt alone,
the High Priest of our profession, (Heb. 3. 1.) who offered up himſelf
a Sacrifice to God for us, and ever lives, in virtue thereof, to make in-
terceffion in our behalf. Preſbyters here therefore are not proper prieſts,
to offer ſacrifices, either typical or real; but only gospel-ministers, to
diſpenſe Christ’s ordinances, and to “feed the church of God, over
which the Holy Ghost hath made them overſeers.” 1. Obſerve, A
church without a fixed and standing ministry in it, is imperfeół and want-
ing. 2. Obſerve, Where a fit number of believers is, preſbyters or
elders must be ſet ; their continuance in churches is as neceſſary as their
first appointment, “for perfeóting the ſaints, and edifying the body of
Christ, till all come to a perfeót man in Christ,” till the whole number
of God’s choſen be called and united to Christ in one body, and brought
to their full stature and strength, and that meaſure of grace that is proper
and deſigned for them, Eph. 4, 12, 13. Work this is, that must and
will be doing to the world’s end, to which therefore the neceſſary and
appointed means for it must last. What praiſe is due to God for ſuch
an institution | What thankfulneſs from thoſe that enjoy the benefits of
it ! What pity and prayer for ſuch as want it ! “Pray the Lord of the
harvest, that he will ſend forth labourers into his harvest.” Faith comes
by hearing, and is preſerved, maintained, and made fruitful through it
alſo. Ignorance and corruption, decays of good and increaſe of all evil,
come by want of a teaching and quickening ministry. On ſuch accounts
therefore was “Titus left in Crete, to ſet in order the things that were
wanting, and to ordain elders in every city;” but this he was to do,
not ad libitum, or according to his own will or fancy, but according to
apostolic direction. Which is,
III. The rule of his proceeding ; As I had appointed thee, probably
when he was going from him, and in the preſence and hearing of others;
which, now he may refer to, not ſo much for Titus’ own ſake as for the
people's, that they might the more readily yield obedience to Titus,
knowing and obſerving that in what he did he was warranted and ſup-
ported by apostolic injunction and authority. As under the law all
things were to be made according to the pattern ſhewn to Moſes in the
mount ; ſo under the goſpel all must be ordered and managed according
to the dire&tion of Christ, and of his chief ministers who were infallibly.
guided by him. Human traditions and inventions may not be brought
into the church of God. Prudent diſpoſals for carrying on the ends, of
Christ’s appointments, according to the general rules of the word, ſuch |
may, yea must be ; but not may alter any thing in the substance of the
faith or worſhip, or order and diſcipline, of the churches. If an evan-
gelist might not do any thing but by appointment, much leſs may others.
The church is the houſe of God, and to him it belongs to appoint the
Vol. V. No. 104.
*}
The Qualifications of a Biſhop.
ºfficers and ºrders of it, as he pleaſes: the as here refers to the qualifi.
cations and character of the elders that he was to ordain; “ Ördań
elders in every city, as I appointed thee, ſuch as I then deſcribed, and
ſhall now again more particularly point out to thee;” which he does
from the fixth verse to the ninth incluſive. .
The apostle next gives Titus directions about ordination, ſhewing
whom he ſhould ordain, and whom not. -
Of thoſe whom he ſhould ordain ; he points out their qualifications
| and virtues ; ſuch as reſpect their life and manners, and ſuch as relate to
their doćtrine : theJormer in the fixth, ſeventh, and eighth verses, and
the latter in the ninth. - - -
.6. If any be blameleſs, the huſband of one wife, having
faithful children, not accuſed of riot, or unruly. 7. For
a biſhop muſt be blameleſs, as the ſteward of God; not
ſelf-willed, not ſoon angry, not given to wine, no ſtriker,
not given to filthy lucre ; 8. But a lover of hoſpitality, a
lover of good men, ſober, juſt, holy, temperate; 9. Hold.
ing faſt the faithful word as he hath been taught, that he
may be able by ſound doćtrine both to exhort and to con-
|vince the gainſayers. - -
I. Their qualifications reſpecting their life and manner 8, are,
- $
1. More general ; If any be blameless ; not abſolutely without fault
ſo none are, for there is none that liveth and sinneth not ; nor altogether
unblamed, that is rare and hard ; Chriſt himſelf and his apoſtles were
blamed, though not worthy of it; in Qhriſt there was certainly nothing
blameable ; and his apoſtles were not ſuch as their enemies charged them
to be. But the meaning is, He muſt be one who lies not under an ill
charaćter; but rather muſt have a good report, even from those that are
without ; not groſsly or ſcandalouſly guilty, ſo as would bring reproach
upon the holy funétion; he muſt not be ſuch a one.
2. More particularly : -
(1.) There is his relative charaćter; in his own perſon he muſt be of
conjugal chaſtity ; the husband of one wife. . The church of Rome ſays
the huſband of no wife, but from the beginning it was not ſo # marriage
is an ordinance from which no profeſſion or calling is a bar; (iCor.
9. 5. “Have I,” ſays St. Paul, “not power to lead about a fiſter, a
wife, as well as other apoſtles ''. Forbidding to marry is one of the erro-
neous doćtrines of the antichriſtian church, 1 Tim. 4. 3. Not that mi.
niſters must be married, that is not meant ; but the husband of one wife,
may be either not having divorced his wife and married another, (as was
too common among them of the circumciſion, even for flight cauſes,) or
the husband of one wife, that is, at one and the ſame time, no bigamiſt;
not that he might not be married to more than one wife ſucceſſively;
but, being married, he muſt have but one wife at once, not two or more,
according to the too common finful pračtice of thoſe times, by a perverſe
imitation of the patriarchs, from which evil cuſtom our Lord taught a
reformation. Polygamy is ſcandalous in any, as alſo having a harlot or
concubine with his lawful wife ; ſuch fin, or any wanton libidinous car-
riage, muſt be very remote from ſuch as would enter into ſo ſacred a
funètion. And as to his children, having faithful children, obedient and
good, brought up in the true chriſtian faith, and living according to it,
at leaſt as the endeavours of the parents can avail. It is for the honour
of miniſters, that their children be faithful and pious, and ſuch as be:
come their religion. Not accused of riot, or unruly ; not juſtly ſo ac-
cuſed, as having given ground and occaſion for it; for otherwiſe the
moſt innocent may be falſely ſo charged; they muſt look to it there.
fore that there be no colour for ſuch cenſure. Children ſo faithful and
obedient and temperate, will be a good ſign of faithfulneſs and diligence
in the parent, who has ſo educated and inſtructed them ; and from his
faithfulneſs in the leſs, there may be encouragement to commit to him
the greater, the rule and government of the church of God. . . . . .
The ground of this qualification is ſhewn from the nature of his
office; (v. 7.) For a bishop must be blameless, as the steward of God.
Thoſe before termed presbyters or elders, are in this verſe ſtyled bishops ;
and ſuch they were, having no ordinary fixed and ſtanding officers above
them. Titus' buſineſs here, it is plain, was but occaſional, and his ſtay
ſhort, as was before noted. Having ordained elders, and ſettled tºjºgs
in their due form, he went and left all (for aught that appears in ſcrip-
ture) in the hands of thoſe elders whom the apoſtle here calls bishops and
stewards of God. We read not in the ſacred writings of any ſucceſſor.
he had in Crete; but to thoſe elders or biſhops was committed the full.
6 P º



A. D. 66.
charge of feeding, ruling, and watching over, their flock; they wanted
not any powers neceſſary for carrying on religion and the miniſtry of it
among them, and deriving it down to ſucceeding ages. Now, being
ſuch biſhops and overſeers of the flock, who were to be examples to
them, and God’s ſtewards to take care of the affairs of his houſe, to
provide for and diſpenſe to them things needful, here is great reaſon that
their charaćter ſhould be clear and good, that they ſhould be blameleſs.
How elſe could it be, but that religion muſt ſuffer, their work be hind-
ered, and ſouls prejudiced and endangered, whom they were ſet to ſave
Theſe are the qualifications, relative, with the ground of them.
(2.) The more abſolute ones are expreſſed : . * . . . . . . . .
[1..] Negatively, ſhe wing what an elder or biſhop muſt not be ; not
self-willed. The prohibition is of large extent, excluding ſelf-opinion, ||
or overweening conceit of parts and abilities, and abounding in one’s own
P
fenſe ; ſelf-love, and ſelf-ſeeking, making ſelf the centre of all ; alſo ſelf- |
confidence and truſt, and ſelf-pleaſing, little regarding or ſetting by
others; not proud, ſtubborn, froward, inflexible, ſet on one's own will
and way ; or churliſh, as Nabal ; ſuch is the ſenſe expoſitors have af.
fixed to the term. A great honour it is to a miniſter not to be thus
affected, to be ready to aſk and to take advice, to be ready to defer as
much as reaſonably may be to the mind and will of others, becoming all
things to all men, that they may gain ſome. Not soon angry, tº 3pyiaoy,
zot one of a hasty angry tº mper, ſoon and eaſily provoked and inflamed.
How unfit are they to govern a church, who cannot govern themſelves,
or their own turbulent and unruly paſſions ! The miniſter muſt be meek
and gentle, and patient towards all men. Not given to wine ; there is no
greater reproach on a miniſter than to be a wine-bibber, one who loves
it, and gives himſelf undue liberty this way, who “ continues at the
wine or ſtrong drink till it inflames him.” 'Seaſonable and moderate uſe
of this, as of the other good creatures of God, is not unlawful ; “ Uſe
a little wine for thy ſtomach’s ſake, and thine often infirmities,” ſaid
Paul to Timothy, 1 Tim. 5. 23. But exceſs therein is ſhameful in all,
eſpecially in a miniſter. Wine takes away the heart, turns the man into
a brute : here moſt proper is that exhortation of the apoſtle, (Eph. 5.
18.) “Be not drunk with wine, wherein is exceſs; but be filled with
the Spirit.” Here is no exceeding, but in the former too eaſily there
may : take heed therefore of going too near the brink. No striker, in
any quarrelſome or contentious manner, not injuriouſly or out of revenge,
with cruelty or unneceſſary roughneſs. Not given to filthy lucre; not
greedy of it, (as I Tim. 3. 3.) whereby is not meant refuſing a juſt re-
turn for their labours, in order to their neceſſary ſupport and comfort;
but not making gain their firſt or chief end; entering into the miniſtry
or managing of it with baſe worldly views. Nothing is more unbecoming
a miniſter, who is to direct his own and others’ eyes to another world,
than to be too intent upon this. It is called filthy lucre, from its defil.
ing the foul that inordinately affects or greedily looks after it, as if it
were any otherwiſe defirable than for the good and lawful uſes of it.
Thus of the negative part of the biſhop's charaćter. But,
[2.] Poſitively he muſt be, (v. 8.) A lover of hospitality, as an evi-
§ence that he is not given to filthy lucre, but is willing to uſe what he
has to the beſt purpoſes, not laying up for himſelf, ſo as to hinder cha.
ritable laying out for the good of others ; receiving and entertaining
strangers, (as the word imports,) a great and neceſſary office of love, eſ:
Pecially in thoſe times of afflićtion and diſtreſs, when chriſtians were made
to fly and wander for ſafety from perſecution and enemies, or in travel-
ling to and fro where there were not ſuch public houſes for reception as
in our days ; nor, it may be, had many poor ſaints ſufficiency of their
own for ſuch uſes—then to receive and entertain them was good and
pleaſing to God. And ſuch a ſpirit and pračtice, according to ability
and occaſion, is very becoming ſuch as ſhould be examples of good works.
4 over of good men, or of good things; miniſters ſhould be exemplary
in both this will evidence their open piety, and likeneſs to God and
their Maſter Jeſus Chriſt; “Do good to all, but eſpecially to them of
the houſehold of faith,” thoſe who are the excellent of the earth, in
whom ſhould be all our delight. Sober, or prwdent, as the word figni-
fies ; a needful grace in a miniſter both for his miniſterial and perſonal
Šarriage and management. He ſhould be a wiſe ſteward, and one who
is not raſh, or fooliſh, or heady; but who can govern well his paſſions
and affections. ... Just, in things belonging to civil life, and moral righte:
opfneſs and equity in dealings, giving to all, their due. Holy, in what
$oncerns religion; one who reverences and worſhips God, and is of a
fpiritual and heavenly converſation. Temperate ; it comes from a word
that ſignifies strength, and denotes one who has power over his appetite
and affections, or, in things lawful, can, for good ends, reſtrain and hold
TITUS, I.
The Qualifications of a Biſhop.
them in. . Nothing is more becoming a miniſter than ſuch things as
theſe ; sobriety, temperance, justice, and holinéſ; ; sober in reſpect of him.
ſelf, just and righteous towards all men, and holy toward God. And
thus of the qualifications reſpecting the miniſter’s life and manners; re-
lative and abſolute, negative and poſitive; what he muſt not, and what
he muſt, be and do. Now,
II. As to doćtrine : - - -
1. Here is his duty : “holding faſt the faithful word, as he has been
taught;” keeping cloſe to the doćtrine of Chriſt, the word of his grace,
| adhering thereto according to the inſtructions he has received; holding
it faſt in his own belief and profeſſion, and in teaching others.
(1.)
Óñſerve, The word of God, revealed in the ſcripture, is a true and in.
fallible word ; the word of him that “ is the Amen, the true and faith-
ſul Witneſs,” and whoſe Spirit guided the penmen of it. “Holy men
of God ſpake as they were moved by the Holy Ghoſt.” (2.) Obſerve,
Miniſters muſt hold fait, and hold forth, the faithful word in their teach-
ing and life. I have kept the faith, was Paul’s comfort, (2 Tim. 4. 7.)
and not shunned to declare the whole counsel of God; there was his faith.
fulneſs, A &ts 20. 27. . . -
2. Here is the end ; “that he be able by ſound doćtrine, both to ex-
hort and to convince the gainſayers,” to perſuade and draw others to
the true faith, and convince the contrary-minded. How ſhould he do
this, if he himſelf were uncertain or unſteady, not holding faſt that faith-
ful word and sound doctrine, which ſhould be the matter of this teaching,
and the means and ground of convincing thoſe that oppoſe the truth 2
We ſee here ſummarily the great work of the miniſtry—to exhort thoſe
who are willing to know and do their duty ; and ſo convince them that
contradićt ; both which are to be done by sound doctrine, in a rational
instructive way, by ſcripture-arguments and testimonies, which are the
infallible words of truth, what all may and ſhould rest and be ſatisfied in
and determined by. And thus of the qualifications of the elders whom
Titus was to ordain. - -
The apostle's dire&tory ſhews whom he ſhould rejećt or avoid—men
of another charaćter, the mention of whom is brought in as a reaſon of
the care he had recommended about the qualifications of ministers, why
they ſhould be ſuch, and only ſuch, as he had deſcribed. The reaſons
he takes both from bad teachers and hearers among them, from v. 10,
to the end. * *

10. For there are many unruly and vain talkers and de-
ceivers, eſpecially they of the circumciſion: 11. Whoſe
mouths muſt be ſtopped, who ſubvert whole houſes, teach-
ing things which they ought not, for filthy lucre's ſake.
1. Thoſe falſe teachers are deſcribed. They were unruly, headstrong
and ambitious of power, refračtory and untračiable, (as ſome render it,)
and ſuch as would not bear or ſubmit themſelves to the diſcipline and
neceſſary order in the church, impatient of good government and of
ſound doćtrine. And vain talkers and deceivers ; conceiting themſelves
to be wiſe, but really fooliſh, and thence great talkers, falling into errors
and mistakes, and fond of them, and studious and industrious to draw
others into the ſame. Many ſuch there were, especially they of the cir-
cumcision, converts, as they pretend at least, from the Jews, who yet
were for mingling Judaiſm and Christianity together, and ſo making a
corrupt medley. Theſe were the falſe teachers. And, -
2. There is the apostle's direction how to deal with them; (v. 11.)
Their mouths must be stopped ; not by outward force : (Titus had no
ſuch power, nor are thoſe the goſpel-methods ;) but by confutation and
convićtion, ſhewing them their error, not giving place to them even for an
hour. In caſe of obstinacy indeed, breaking the peace of the church,
and corrupting other churches, cenſures are to have place; the last
means for recovering the faulty, and preventing the hurt of many. Ob-
ſerve, Faithful ministers must oppoſe ſeducers in good time, that, their
Jolly being made manifest, they may proceed no further.
3. The reaſons are given for this. (1.) From the pernicious effects of
their errors ; “They ſubvert whole houſes, teaching things which they
ought not ;” the neceſſity of circumciſion, and of keeping the law of
Moſes ; ſo ſubverting the goſpel and ſouls of men; not ſome few only,
but whole families. It was unjustly charged on the apostles, that they
turned the world upside down ; but justly on theſe falſe teachers, that
they drew many from the true faith to their ruin : the mouths of ſuch
ſhould be stopped ; eſpecially confidering, (2.) Their baſe end in what
they do ; for filthy lucre's sake, ſerving a worldly interest under pre-
tence of religion; love of money is the root of all evil. Most fit it is,
A.D. 66. TITUS, I.
The Neceſſity of ſharp Reproof.
that ſuch ſhould be resisted, confuted, and put to ſhame, by ſound doc.
trine, and reaſons from the ſcriptures. Thus of the grounds reſpecting
the bad teachers. - -
In reference to their people or hearers, who are deſcribed from ancient
testimony given of them. -
12. One of themſelves, even a prophet of their own,
ſaid, The Cretians are always liars, evil beaſts, slow bellies.
13. This witneſs is true. Wherefore rebuke them ſharply,
that they may be ſound in the faith; 14. Not giving
heed to Jewiſh fables, and commandments of men, that
turn from the truth. - -
I. Here is the witneſs ; (d. 12.) “One of themſelves, even a prophet
of their own, ſaid ;” one of the Cretians, not of the Jews, Epimenides a
Greek poet, likely to know, and unlikely to ſlander them : a prophet of
their own ; ſo their poets were accounted, writers of divine oracles |
theſe often witneſſed against the vices of the people : Aratus, Epimenides,
and others among the Greeks ; Horace, Juvenal, and Perſius, among
the Latius : much ſmartneſs did they uſe against divers vices.
II. Here is the matter of his testimony, Kpårss &si Jºsia rol, xzxa. 9mpia,
"Yaaripes &pyai–The Crelians are always liars, evil beasts, slow bellies; to
a Proverb, they were infamous for falſehood and lying ; pntſºv, to play
the Cretian, or to lie, is the ſame ; and they were compared to evil
beasts, for their ſly hurtfulneſs and ſavage nature ; and called slow bellies,
for their lazineſs and ſenſuality, more inclined to eat than to work and
live by ſome honest employment. Obſerve, Such ſcandalous vices as
were the reproach of heathens, ſhould be far from christians: falſehood
and lying, invidious craft and cruelty, all beastly and ſenſual pračtices,
and idleneſs and ſloth, are fins condemned by the light of nature; for
theſe were the Cretians taxed by their own poets. And,
III. Here is the verification of this by the apostle himſelf; (v. 13.)
This witness is true. The apostle ſaw too much ground for that cha.
raēter. The temper of ſome nations is more inclined to ſome vices than
others. The Cretians were too generally ſuch as here deſcribed, ſloth-
ful and ill-natured, falſe and perfidious, as the apostle himſelf vouches.
And thence,
IV. He inſtructs Titus how to deal with them; Wherefore rebuke
them sharply. When Paul wrote to Timothy, he bade him instruct with
meekness ; but now when he writes to Titus, he bids him rebuke them
sharply. The reaſon of the difference may be taken either from the dif-
ferent temper of Timothy and Titus; the former might have more
keenneſs in his diſpoſition, and apt to be warm in reproving, whom there-
fore he bids to rebuke with meekness ; and the latter (Titus) might be
one of more mildneſs, therefore he quickens him, and bids him rebuke
sharply. Or rather it was from the difference of the caſe and people :
Timothy had a more polite people to deal with, and therefore he must
*ebuke them with meekness; and Titus had to do with thoſe who were
more rough and uncultivated, and therefore he must rebuke them sharply ;
their corruptions were many and groſs, and committed without ſhame or
modeſty, and therefore ſhould be dealt with accordingly. There muſt in re-
proving be a diſtinguiſhing between sins and sins ; ſome are more groſs and
heinous in their nature, or in the manner of their commiſſion, with openneſs
and boldneſs, to the greater diſhonour of God, and danger and hurt to
men ; and between sinners and sinners ; ſome are of a more tender and
tractable temper, apter to be wrought on by gentleneſs, and to be ſunk
and diſcouraged by too much roughneſs and ſeverity ; others more hardy
and ſtubborn, and needing more cutting language to beget remorſe and
ſhame. Wiſdom therefore is requifite to temper and manage reproofs
aright, as may be moſt likely to do good ; (Jude 22, 23.) “ of ſome
have compaſſion, making a difference : and others ſave with fear, pulling
them out of the fire.” The Cretians’ fins and corruptions were many,
great, and habitual ; therefore they muſt be rebuked ſharply. But that
ſuch direction might not be miſconstrued, -
V. Here is the end of it noted ; “that they may be ſound in the faith,”
(v. 14.) “ not giving heed to Jewiſh fables, and commandments of men,
that turn from the truth ;” that they may be, and ſhew themſelves, truly
and effectually changed from ſuch evil temper and manners as thoſe
Cretians in their natural state lived in, and might not adhere to or regard
(as ſome who were converted might be too ready to do) the Jewiſh
traditions, and superstitions of the Phariſees, which would be apt to
make them diſreliſh the goſpel, and the ſound and wholeſome truths
of it. 1. Obſerve, The sharpest reproofs must aim at the good of the
reproved ; they muſt not be of malice or hatred or ill-will, but of love;
not to gratify pride, paſſion, or any evil affection in the reprover, but to
reclaim and reform the erroneous and the guilty. 2. Obſerve, Sound-
neſs in the faith is moſt defirable and neceſſary. This is the ſoul's health
and vigour, pleaſing to God, comfortable to the chriſtian, and what
makes ready to be cheerful and conſtant in duty. 3. Obſerve, A ſpecial
means to foundneſs in the faith, is, to turn away the ear from fables and
the fancies of men : (1 Tim. 1. 4.) “Neither give heed to fables and
endleſs genealogies, that miniſter queſtions rather than edifying, which is
in faith.”. Soch. 4. 7. “Refuſe profane and old wives, fables, and
exerciſe thyſelf rather to godlineſs.” Fancies and devices of men in the
Worſhip of God are contrary to truth and piety. Jewiſh ceremonies and
rites, that were at firſt divine appointments, the ſubſtance bein comes
and their ſeaſon and uſe over, are now but unwarranted commands of
men, which not only ſtand not with, but turn from, the truth, the pure
goſpel-truth and ſpiritual worſhip, ſet up by Chriſt inſtead of that bodily
ſervice under the law. 4. Obſerve, A fearful judgment it is, to be
ºurned away from the truth ; to leave Chriſt for Moſes, the ſpiritual wor-
ſhip of the goſpel for the carnal ordinances of the law, or the true divine
inſtitutions and precepts for human inventions. Who hath bewitched you,
(ſaid Paul to the Galatians, ch. 3. 1.) that ye should not obey the triºth;
#aving begun in the Spirit, are ye made perfect by the flesh 2 Thus
having ſhewn the end of ſharply reproving the corrupt and vicious Cre-
tians, that they might be ſound in the faith, and not heed Jewiſh fables
and commands of men, -
VI. He gives the reaſons of this, from the liberty we have by the
goſpel from legal obſervances, and the evil and miſchief of a Jewiſh ſpirit
under the chriſtian diſpenſation, in the two laſt verses :
15. Unto the pure all things are pure : but unto them
that are defiled and unbelieving is nothing pure; but
even their mind and conſcience is defiled. 16. They
profeſs that they know God; but in works they deny
him, being abominable, and diſobedient, and unto every
good work reprobate. • *
To good chriſtians that are found in the faith and thereby purified,
all things are pure ; meats and drinks, and ſuch things as were forbidden
under the law, which obſervances ſome ſtill maintain, in theſe there is
now no ſuch diſtinétion, all are pure, lawful and free in their uſe; “but
to them that are defiled and unbelieving, nothing is pure;” things law-
ful and good they abuſe and turn to fin ; they ſuck poiſon out of that
from which others draw ſweetneſs; becauſe their mind and conſcience,
thoſe leading faculties, are defiled, a taint is derived to all they do. “The
ſacrifice of the wicked is an abomination to the Lord,” Prov. 15. 8.
And ch. 21. 4. The ploughing of the wicked is sin, not in itſelf, but as
done by him ; the carnality of the mind and heart mars all the labour of
the hand. * . .
Oſjection. But are not theſe judaizers, (as ye call them,) men who
profeſs religion, and ſpeak well of God and Chriſt, and righteouſneſs of
life, and ſhould they be ſo ſeverely taxed Answer, (v. 16.) “They
profeſs that they know God; but in works they deny him, being
abominable, and diſobedient, and to every good work reprobate.”
There are many who in word and tongue profeſs to know God, and
yet in their lives and converſations deny and rejećt him ; their prac-
tice is a contradićtion to their profeſſion. “ They come unto thee as
the people cometh, and they fit before thee as my people, and they
hear thy words, but they will not do them : with their mouth they
ſhew much love, but their heart goeth, after their covetouſneſs.”
Ezek. 33. 31. “Being abominable, and diſobedient, and to every good
work reprobate.” The apoſtle, inſtructing Titus to rebuke ſharply,
does himſelf rebuke ſharply; he gives them very hard words; yet doubt.
leſs no harder than their caſe warranted, and their need required. Being
abominable—38savktoi, deſerving that God and good men ſhould turn
away their eyes from them as nauſeous and offenſive. And diſobedient—
&reiðsis, unperſuadable and unbelieving. They might do divers things;
but it was not the obedience of faith, not what was commanded or ſhort
of the command. To every good work reprobate, without ſkill or judg-
ment to do any thing aright. See the miſerable condition of hypocrites,
ſuch as have a form of godlineſs, but without the power ; yet let us not
be ſo ready to fix this charge on others, as careful that it agree not to
ourſelves, that there be not in us “an evil heart of unbelief, in departing
from the living God;” but that we be “fincere and without offence till
the day of Chriſt, being filled with the fruits of righteouſneſs, which are
by Jeſus Chriſt, unto the glory and praiſe of God,” Phil. 1. 10, 11.
A. D. 66. TITUS, II. - Relative Duties.
•
CHAP. II.
*
The apostle here directs Titus about the faithful discharge of his own of ||
fice, generally, (v. 1.) and particularly, as to ſeveral ſorts of petſºns :
(v. 3.10.) and gives the grounds of these and of other following direc-
iions, (v. ii.14.) with a summary direction in the close, v. 15.
1. Bº. ſpeak thou the things which become ſound
doćtrine : -
Here is the third thing in the matter of the epiſtle. In the chapter
forégoing, the apoſtle had direéted Titus about matters of government,
and to ſet in order the things that were wanting in the churches. Now
here he exhorts him, g º
1. Generally, to a faithful diſcharge of his own office. His ordain-
ing others to preach, would not excuſe himſelf from preaching, nor
might he take care of miniſters and elders only, but he muſt inſtruct
private chriſtians alſo in their duty. The adverſative particle (but) here:
points back to the corrupt teachers, who vented fables, things vain, and
unprofitable: in oppoſition to them, ſays he, “But ſpeak thou the things
that become sound doctrine, what is agreeable to the word, which is pure
and uncorrupt, healthful and nouriſhing to eternal life.” (1.) Obſerve, The
true doćtrines of the goſpel are sound doctrines, formally and effectively ;
they are in themſelves good and holy, and make the believers ſo i they
make fit for, and vigorous in, the ſervice of God. (2.) Obſerve, Miniſ.
ters muſt be careful to teach only ſuch truths. If the common talk of
chriſtians must “be incorrupt to the uſe of edifying, ſuch as may miniſ-
ter grace to the hearers,” (Eph. 4, 29.) much more muſt ministers’
Pºling be ſuch. Thus the apostle exhorts Titus generally : and
then,
2. Specially and particularly, he inſtrućts him to apply this found doc-
trine to ſeveral ſorts of perſons, from v. 2...10. Miniſters muſt not ſtay
in generals, but muſt divide to every one his portion, what belongs to his
age or place or condition of life ; they muſt be particular as well as
pračtical in their preaching; they muſt teach men their duty, and must
teach all and each his duty: Here is an excellent christian direétory,
accommodated to the old and to the young; to men and women ; to the
preacher himſelf and unto ſervants.
2. That the aged men be ſober, grave, temperate, ſound
in faith, in charity, in patience:
By aged men ſome understand elders by office, including deacons, &c.
But it is rather to be taken of the aged in point of years. Old diſciples
of Christ must condućt themſelves in every thing agreeably to the chriſ.
tian doćtrine. That the aged men be sober ; not thinking that the decays
of nature, which they feel in old age, will justify they in any inordinacy
or intemperance, whereby they conceit to repair them; they must keep
meaſure in things, both for health and for fitneſs, for counſel and ex-
ample to the younger. Grave : levity is unbecoming in any, but eſpe-
cially in the aged ; they ſhould be compoſed and stayed, grave inhabit,
ſpeech, and behaviour; gaudineſs in dreſs, levity and vanity in the beha-
viour, how unbeſeeming in their years Temperate ; moderate and pru-
dent, one who governs well his paſſions and affections, ſo as not to be
hurried away by them to any thing that is evil or indecent. Sound in
the faith, fincere and steadfast, constantly adhering to the truth of the
goſpel, not fond of novelties, or ready to run into corrupt opinions or
parties, or to be taken with Jewiſh fables or traditions, or the dotages of
their Rabbins. Thoſe who are full of years ſhould be full of grace and
goodneſs, the inner man renewing more and more as the outer decays. In
charity, or love; this is fitly joined with faith, which works by, and must
be ſeen in, love, love to God and men, and ſoundneſs therein; it must
be ſincere love, without diſſimulation ; love of God for himſelf, and of
men for God’s ſake; the duties of the ſecond table must be done in
virtue of thoſe of the first ; love to men as men, and to the ſaints as the:
excellent of the earth, in whom must be ſpecial delight; and love at all
times, in adverſity as well as proſperity. Thus must there be ſoundneſs
in charity or love. And in patience. Aged perſons are apt to be peeviſli,
fretful, and paſſionate ; and therefore need to be on their guard against
fuch infirmities and temptations. Faith, love, and patience, are three
main christian graces, and foundneſs in theſe is much of gofpel-perfeótion.
There is enduring and waiting patience, both must be looked after; to
hear evils becomingly, and contentedly to want the good tillwe are fit for
it and it for us, being “followers of them who through faith and pae
tience inherit the promiſes.” Thus as to the aged men.
3. The aged women likewiſe, that they be in behaviour
as becometh holineſs, not falſe accuſers, not given to
º wine, teachers of good things;
Theſe alſo must be inſtrućted and warned. Some by theſe aged
women understand the deaconeſſes, who were mostly employed in looking
after the poor and tending the fick; but it is rather to be taken (as we
render it) of all aged women profeſſing religion, they must be in beha-
viour as becometh holineſs ; both men and women must accommodate
their behaviour to their profeſſion ; thoſe virtues before mentioned,
“ ſobriety, gravity, temperance, ſoundneſs in the faith, charity, and
patience,” recommended to aged men, are not proper to them only, but
applicable to both ſexes, and to be looked to by aged women as well as
men ; women are to hear and learn their duty from the word, as well as
the men; there is not one way of ſalvation for one ſex or ſort, and another
for another; but both must learn and pračtiſe the ſame things, both as
aged and as christians; the virtues and duties are common. That the
aged women likewise, as well as the men, be in behaviour as becometh holi-
ness; or as beſeems and is proper for holy perſons, ſuch as they profeſs
to be, and ſhould be ; keeping a pious decency and decorum in clothing
and geſture, in looks and ſpeech, and all their deportment ; and this
from an inward principle and habit of holineſs, influencing and ordering
the outward condućt at all times. Obſerve, Though expreſs ſcripture
do not occur, or be not brought, for every word, or look, or fashion in
particular ; yet general rules there are, according to which all muſt be
ordered ; (1 Cor. 10. 31.) l'hatever ye do, do all to the glory of God.
And Phil. 4.8. “Whatſoever things are true, whatſoever things are
honeſt, whatſoever things are juſt, whatſoever things are pure, whatſo-
ever things are lovely, whatſoever things are of good report, if there be
any virtue, and if there be any praiſe, think on theſe things.” And
here, whatſoever things are beſeeming or unbeſeeming holineſs, form a
meaſure and rule of carriage to be looked to. Not falſº accuſers—wº
3,236xas, no calumniators or fowers of diſcord, ſlandering and backbiting
their neighbours, a great and too common fault ; not only loving to
ſpeak, but to ſpeak ill, of people, and to ſeparate very friends. A
ſlanderer is one whose tongue is set on fire of hell; ſo much, and ſo
dire&tly, do theſe do the Devil’s work, that for it the Devil’s name is
given to ſuch. This is a fin contrary to the great duties of love, juſtice,
and equity between one another ; it ſprings often from malice and hatred,
or envy, and ſuch like evil cauſes, to be ſhunned as well as the effect.
Not given to much wine; the word denotes ſuch addićtedneſs thereto, as
...to be under the power and mastery of it. This is unſeemly and evil in
any, but eſpecially in this ſex and age, and too much to be found among
the Greeks of that time and place. How immodeſt and ſhameful, cor-
rupting and deſtroying purity both of body and mind Of what evil
example and tendency, unfitting for the next thing, which is a poſitive
duty of aged matrons, to be teachers of good things I Not public preachers,
that is forbidden, (1 Cor. 14.34. “I permit not a woman to ſpeak in
the church,”) but otherwiſe, teach they may and ſhould, that is, by
example and good life. Whence obſerve, Thoſe whoſe ačtions and beha-
viour become holineſs, are thereby teachers of good things; and befide
that, they may and ſhould alſo teach by doćtrinal inſtruction at home,
in a private way. Prov. 31. 1. “The words of king Lemuel, the pro-
phecy his mother taught him.” Such a woman is praiſed ; (v. 26.)
“She openeth her mouth with wiſdom, and in her tongue is the law of
kindneſs.” Teachers of good things are oppoſed to teachers of things
corrupt, or to what is trifling and vain, of no good uſe or tendency; old
wives’ fables, or ſuperſtitious ſayings and obſervances; in oppoſition to
theſe, their buſineſs is, and they may be called on to it, to be teachers of
good things. For,
There are leſſons for young women alſo, which the aged women muſt
| teach, and inſtruct and adviſe them in, the duties of religion according
to their years.
4. That they may teach the young women to be ſober,
to love their huſbands, to love their children, 5. To be
| diſcreet, chaſte, keepers at home, good, obedient to their
huſbands, that the word of God be act blaſphemed.
l For teaching fuch things aged women have often better acceſs than
A.D. 66.
Relative Duties.
TIT US, II. |
the men, even than miniſters have ; and which therefore they muſt im-
É. in inſtructing the young women, eſpecially the young wives; for
e ſpeaks of their duty to their huſbands and children. Theſe young
women the more aged muſt teach, - s
1. To bear a good perſonal charaćter; To be sober and discreet, con-
trary to the vanity and rashness which younger years are ſubjećt to ; dis-
creet in their judgments, and ſober in their affections and behaviour.
Diſcreet and chaste ſtand well together ; many expoſe themſelves to fatal
temptations by that which at firſt might be but indiscretion. Prov. 2, 11.
“Diſcretion ſhall preſerve thee, underſtanding ſhall keep thee from the
evil way.” Chaste, and keepers at home, are well joined too. Dinah,
when ſhe went to ſee the daughters of the land, loſt her chaſtity. Thoſe
whoſe home is their priſon, it is to be feared, feel that their chaſtity is
their fetters. Not but there are occaſions, and will be, of going abroad;
but a gadding temper for merriment and company ſake, to the negle&t of
domeſtic affairs, or from uneaſineſs at being in her place, that is the oppo-
fite evil intended, which is commonly accompanied with, or draws after
it, other evils. , 1 Tim. 5. 13, 14. “ They learn to be idle, wandering
from houſe to houſe; and not only idle, but tatlers alſo and buſy-bodies,
ſpeaking things which they ought not.” Their buſineſs is to “ guide
the houſe, and ſhould give no occaſion to the enemy to ſpeak reproach-
fully.” Good, generally, in oppoſition to all vice; and ſpecially, in her
place, kind, helpful aud charitable; as Dorcas, full of good works and
almsdeeds. Alſo it may have, as ſome think, a more particular ſenſe,
one of a meek and yet cheerful ſpirit and temper, not fullen or bitter or
taunting, or fretting and galling any ; not of a troubleſome or jarring
diſpoſition, uneaſy in herſelf and to thoſe about her ; but of a good na-
ture and pleaſing converſation, and likewiſe helpful by her advice and
pains : thus “building her houſe, and doing her huſband good, and not
evil, all her days.” Thus in their perſonal charaćter sober, discreet,
chaste, keepers at home, and good; and,
2. In their relative capacities, “to love their huſbands, and to be
obedient to them :” and where there is true love, this will be no difficult
command. God, in nature, and by his will, hath made this ſubordina-
tion ; (1 Tim. 2. 12.) “I ſuffer not a woman to uſurp authority over
the man :” and (v. 13.) the reaſon is added ; “For Adam was firſt
formed, then Eve. Adam was not deceived, but the woman, being
deceived, was in the tranſgreſſion.” She fell firſt, and was the means of
feducing the huſband. She was given to be a helper, but proved a moſt
grievous hinderer, even the inſtrument of his fall and ruin, on which, the
bond of ſubjećtion was confirmed, and tied faſter on her; (Gen. 3. 16.)
“Thy defire ſhall be to thy huſband, and he ſhall rule over thee,” with
leſs eaſineſs, it may be, than before. It is therefore doubly enjoined :
rst in innocency, when was ſettled a ſubordination of nature, Adam
Weing firſt formed, and then Eve, and the woman being taken out of the
man; and then upon the fall, the woman being firſt in the tranſgreſſion,
and ſeducing the man ; here now began to be a ſubjection not ſo eaſy
and comfortable, being part of the penalty in her caſe; yet through
Chriſt is this nevertheleſs a ſanétified ſtate; (Eph. 5, 22.) Wives, ſub-
mit yourſelves unto your own huſbands, as unto the Lord ;” as owning
Chriſt’s authority in them, whoſe image they bear; “ for the huſband is
the head of the wife, even as Chriſt is the Head of the church ; and he
is the Saviour of the body.” God would have a reſemblance of Chriſt’s
authority over the church, held forth in the huſband’s over the wife.
Chriſt is the Head of the Church, to protećt and ſave it, and to ſupply
it with all good, and ſecure or deliver it from evil; and ſo is the huſ-
band over the wife, to keep her from injuries, and to provide comfortably
for her, according to his ability. Therefore as the church is ſubječt
unto Christ, ſo let the “wives be unto their own huſbands, as is fit in the
I,ord,” (Col. 3. 18.) as stands with the law of Christ, and is for his
and the Father’s glory. It is not then an abſolute, or unlimited, or a
flaviſh ſubječtion that is required ; but a loving ſubordination, to prevent
diſorder or confuſion, and to further all the ends of the relation. Thus
in reference to the huſbands, wives must be inſtructed in their duties of
love and ſubjećtion to them. And to love their children, not with a na-
tural affection only, but a ſpiritual; a love ſpringing from a holy ſančti-
fied heart, and regulated by the word; not a fond fooliſh love, indulging
them in evil, neglecting due reproof and correction where neceſſary ; but
it muſt be a regular chriſtian love, ſhewing itſelf in their pious education,
forming their life and manners aright, taking care of their ſouls as well
as of their bodies, of their ſpiritual welfare as well as of their temporal;
of the former chiefly and in the firſt place. The reaſon is added—that
the word of God may not be blaſphemed. Failures in ſuch relative duties
would be greatly to the reproach of chriſtianity. “What are theſe the
Vol. V. No. 104.
better for this their new religion ?” would the infidels be ready to ſay.
The word of God and goſpel of Chriſt are pure, excellent, and glorious,
in themſelves; and their excellency ſhould be expreſſed and ſhewn in the
lives and condićt of their profeſſors, eſpecially in relative duties; failures
here bring diſgrace. Rom. 2. 24. “ The name of God is blaſphemed
among the Gentiles through you.”. “Judge what a God he is,” would
they be ready to ſay, “by theſe his ſervants; and what his word, and
doëtrine, and religion, are by theſe his followers.” Thus would Chriſt
be wounded in the house of his friends. Thus of the duties of the
younger women. \ -
Here is the duty of young men. - -
6. Young men likewiſe exhort to be ſober-minded:
They are apt to be eager and hot, thoughtleſs and precipitant; there-
fore muſt be earneſtly called upon and exhorted to be confiderate, not
raſh; adviſable and ſubmiſſive, not wilful and headſtrong; humble and
mild, not haughty and proud ; for there are more young people ruined
by pride than by any other fin. The young ſhould be grave and ſolid
in their deportment and manners, joining the ſeriouſneſs of age with the
livelineſs and vigour of youth. This will make even thoſe younger years
to paſs to good purpoſe, and yield matter of comfortable refle&tion, when
the evil days come ; it will be preventive of much fin and ſorrow, and
lay the ground for doing and enjoying much good. Such ſhall not
mourn at the last, but have peace and comfort in death, and after it a
glorious crown of life. Now with theſe inſtructions to Titus, reſpecting
what he ſhould teach others—the aged men and women, and the younger
of both ſexes, (Titus himſelf probably. at this time being a young man
alſo,) the apoſtle inſerts ſome directions to himſelf. He could not ex-
pećt ſo ſucceſsfully to teach others, if he did not condućt himſelf well
both in his converſation and preaching.
7. In all things ſhewing thyſelf a pattern of #. works:
in doćtrine ſhewing uncorruptneſs, gravity, ſincerity, 8.
Sound ſpeech, that cannot be condemned ; that he who is
of the contrary part, may be aſhamed, having no evil
thing to ſay of you. . . . . . . º.
. ** . . . . ; ; ; 2533: V.-3
1. Here is dire&tion for his converſation ; “In all things ſhewing thy-
ſelf a pattern of good works.” . Without this, he would pull down with
one hand what he built with the other. Obſerve, Preachers of good
works muſt be patterns of them alſo ; good doćtrine and good life muſt.
go together. “Thou that teacheſt another, teacheſt thou not thyſelf "
A defe&t here is a great blemiſh and a great hinderance. In all things;
ſome read above all things, or above all men. Inſtructing and informing
others in the particulars of their duty, is neceſſary, and, above all things,
example, eſpecially that of the teacher himſelf, is needful; hereby boths.
light and influence are more likely to go together. “Let them, ſee.a.
lively image of thoſe virtues and graces in thy lie, which muſt be in
their’s. Example may both teach and impreſs the things taught ; when.
they ſee purity and gravity, ſobriety and all good life in thee, they may.
be more eaſily won and brought thereto themſelves; they may become
pious and holy, ſober and righteous, as thou art.” Miniſters muſt be
examples to the flock, and the people followers of them as they are of:
Christ. And here is direétion, #
2. For his teaching and doćtrine, as well as for his life; “In doćtrine,.
ſhewing uncorruptneſs, gravity, fincerity, ſound ſpeech, that cannot be-
condemned.” They muſt make it appear that the defign of their preach-
ing is purely to advance the honour of God, the intereſt of Chriſt and
his kingdom, and the welfare and happineſs of ſouls; that this office
was not entered into, or uſed, with ſecular views, not from ambition or
covetouſneſs, but a pure aim at the ſpiritual ends of its inſtitution. In
their preaching therefore, the diſplay of wit or parts, or of human learn-
ing or oratory, is not to be affected; but sound speech muſt be uſed
which cannot be condemned; ſcripture-language, as far as well may be,
in expreſſing ſcripture-truths. This is sound speech, that cannot be con-
demned. We have more than once theſe duties of a miniſter ſet toge-
ther; (1 Tim. 4, 16.) Take heed to thyself, and to thy doctrine; and
o. 12, of the ſame chapter, “Let no man deſpiſe thy youth, but be thou
an example of believers in word; in thy ſpeech, as a chriſtian, being
grave, ſerious, and to the uſe of edifying ; and in thy preaching, that it
be the pure word of God, or what is agreeable to it, and founded on it;
thus be an example in word; and in conversation; the life correſponding
with the doćtrine. In doing this, º shalt both save thyself and them.
6.
i
**ś.
* "...tº
that hear thee.”. In 2 Tim. 3. 10. Thou hast fully known my doctrine
and manner of life, (ſays the ſame apoſtle,) how agreeable theſe have
been. And ſo muſt it be with others; their teaching muſt be agreeable
to the word, and their life with the teaching. This is the true and good
miniſter; (1 Theſſ. 2, 9, 10.) “Labouring night and day, we preached
to you the goſpel of God; and ye are our witneſſes, and God alſo, how
holily and juſtly, and unblamably, we behaved ourſelves among you.”
This muſt be looked to, as the next words ſhew ; which are, *
3. The reaſon both for the ſtrićtneſs of the miniſter’s life, and the
gravity and ſoundneſs of his preaching; “That he who is of the con-
trary part, may be aſhamed, having no evil thing to ſay of you.” Ad-
verſaries would be ſeeking occaſion to refle&t, and would do ſo, could
they find any thing amiſs in doćtrine or life; but if both were right and
good, ſuch miniſters might ſet calumny itſelf at defiance ; they would
have no evil thing to ſay juſtly, and ſo muſt be aſhamed of their oppo-
fition. Obſerve, Faithful miniſters will have enemies watching for their
halting; ſuch as will endeavour to find or pick holes in their teaching or
behaviour; the more need therefore for them to look to themſelves, that no
juſt occaſion be found againſt them. Oppoſition and calumny perhaps may
not be eſcaped, men of corrupt minds will reſiſt the truth, and often re-
proach the preachers and profeſſors of it; but let them ſee that “with
well-doing they put to filence the ignorance of fooliſh men : that when
they i. evil of them as evil-doers, they may be aſhamed, who falſely
accuſe their good converſation in Chriſt.” This is the direétion to Titus
himſelf, and ſo of the duties of free perſons, male and female, old and
young. Then follow the dire&tions reſpecting ſervants.
9. Erhort ſervants to be obedient unto their own maſ.
ters, and to pleaſe them well in all things ; not anſwering
again ; 10. Not purloining, but ſhewing all good fidelity;
that they may adorn the doćtrine of God our Saviour in
all things. - -
Servants muſt not think that their mean and low ſtate puts them
beneath God's notice, or the obligations of his laws ; that, becauſe they
are ſervants of men, they are thereby diſcharged from ſerving of God.
No ; ſervants muſt know and do their duty to their earthly maſters, but
with an eye to their heavenly one : and Titus muſt not only inſtrućt and
warn earthly maſters of their duties, but ſervants alſo of theirs', both in
his public preaching and private admonitions. Servants muſt attend the
ordinances of God for their inſtruction and comfort, as well as the maſ-
ters' themſelves. In this direétion to Titus there are the duties them-
ſelves, to which he muſt exhort ſervants, and a weighty confideration,
where with he was to enforce them. - -
I. The duties themſelves are theſe :
1.To be obedient to their own masters. This is the prime duty, that
by which they are charaćterized, Rom. 6. 16. His servants ye are to
whom ye obey. There muſt be inward ſubjećtion, and dutiful reſpe&t and
reverence in the mind and thoughts. “ (f I be a Master, where is my
..fear, the dutiful affection you ſhew to me, together with the ſuitable out-
ward fignifications and expreſſions of it, in doing what I command you.” ||
This muſt be in ſervants; their will muſt be ſubjećt to their maſter’s will,
and their time and labour at their maſter’s diſpoſal and command. 1 Pet.
2. 18.
the good and gentle, but alſo to the froward.” The duty reſults from
the will of God, and the relation in which, by his providence, he has put
ſuch ; not from the quality of the perſon. If he be a Master, the duties
of a servant are to be paid to him as ſuch. Servants therefore are to be
exhorted to be obedient to their own maſters. And,
2. To please them well in all things, in all lawful things, and ſuch as
belong to them to command; or at leaſt as are not contrary to the will
of their great and ſuperior Lord. We are not to underſtand it either of
obeying or pleaſing them abſolutely, without any limitation ; but always |
with a reſerve of God’s right, which may in notcaſe be intrenched upon.
If his command and the earthly maſter’s come in competition, we are in-
itrućted to obey God rather than man ; but ſervants then muſt be upon
good grounds in this, that there is an inconfiſtency, elſe are they not held
to be excuſed. And not only muſt the will of God be the measure of
the ſervant’s obedience, but the reason of it alſo ; all muſt be done with
a reſpect to him, in virtue of his authority, and for pleafing him primarily
and chiefly ; (Col. 3. 22.24.) “Servants, obey in all things your maſ.
ters according to the fleſh; not with eye-ſervice, as men-pleaſers; but in
fingleneſs of heart, fearing God. And whatſoever ye do, do it heartily,
TITUS, II.
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|
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“Servants, be ſubječt to your maſters with all fear, not only to
|
'liberty ſtands well with civil ſervitude and ſubjećtion.
|
Relative Duties.
as to the Lord, and not unto men; knowing that of the Lord ye ſhall
receive the reward of the inheritance; for ye ſerve the Lord Chriſt.”
In ſerving the earthly maſter according to Chriſt’s will, He is ſerved ;
and ſuch ſhall be rewarded by him accordingly. * ,
But how are ſervants to pleaſe their maſters in all things, and yet not
be men-pleaſers ? Answer, Men-pleaſers, in the faulty ſenſe, are fuch as
eye men alone, or chiefly, in what they do, leaving God out, or ſubor:
dinating him to man; when the will of man ſhall carry it, though againſt
God’s will, or man’s pleaſure is more regarded than his ; when that can
content them, that the earthly maſter is pleaſed, though God be diſ-
pleaſed; or more care, or more ſatisfaction, is taken in man’s being
| pleaſed than in God’s ; this is finful man-pleaſing, which all muſt take
heed of; (Eph. 6.5.7.) “Servants be obedient to them that are your mas-
ters according to the flesh, with fear and trembling, with ſingleness of your
heart, as unto Christ. Not with eye-service as men-pleasers, who look at
nothing but the favour or diſpleaſure of men, or nothing ſo much as
that ; ; but as the ſervants of Chriſt, doing the will of God from the
heart; with good will doing ſervice as to the Lord, and not to men ;"
not to them chiefly, but to Chriſt, who requires, and who will reward,
any good done, whether by bond or free. , Obſerve, therefore, Chriſtian
Perſons may ſerve
men, and yet be the ſervants of Chriſt; theſe are not contrary, but ſubor-
dinate ; ſo far as ſerving men is according to Chriſt’s will, and for his
ſake. Chriſt came not to deſtroy or prejudice civil order and differences ;
“Art thou called, being a servant 2 Care not for it, I Cor. 7. 21. Let
not that trouble thee, as if it were a condition unworthy of a chriſtian, or
wherein the perſon ſo called is leſs pleaſing unto God ; “for he that is
called in the Lord, being a ſervant, is the Lord’s freeman,” not free
from that ſervice, but free in it; free ſpiritually, though not in a civil
ſenſe. “Likewiſe alſo he that is called, being free, is Chriſt’s ſervant;”
he is bound to him, though he be not under civil ſubjećtion to any ; ſo
that bond or free all are one in Christ.” Servants therefore ſhould not
regret or be troubled at their condition, but be faithful and cheerful in
the ſtation wherein God hath ſet them ; ſtriving to pleaſe their maſters
in all things. Hard it may be under ſome churliſh Nabals, but it muſt
be endeavoured all that they are able.
(3.) Not anſwering again; not contradićting them, or diſputing it
with them ; not giving them any diſreſpectful or provoking language.
Job complained of his ſervants, that he called them, and they gave him no
anſwer; that was faulty another way: “Non reſpondere pro convitio eſt
—Such filence is contempt :” but here it is reſpect, rather to take a
check or reproof with humble filence, not making any confident or bold
replies. When conſcious of a fault, to palliate or ſtand in juſtification
of it, doubles it. Yet this not anſwering again, excludes not turning.
away wrath with a soft answer, when ſeaſon and circumſtances admit.”
Good and wiſe maſters will be ready to hear and do right; but anſwering
unſeaſonably, or in an unſeemly manner, or, where the caſe admits not
excuſe, to be pert or confident, ſhews a want of the humility and meek-
neſs, which ſuch relation requires. -
(4.) Not purloining, but shewing all good fidelity. This is another
great eſſential of good ſervants, to be honest : never converting that to
their own uſe, which is their maſters’, nor waſting the goods they are in-
truſted with : that is purloining. They muſt be juſt and true, and do
for them as they would or ſhould for themſelves, Prov. 28. 24. “Whoſo
robbeth his father or his mother, and faith, It is no tranſgreſſion, the
ſame is the companion of a deſtroyer;” he will be ready to join with them.
Thus having ſuch light thought of taking beyond what is right, though
it be from a parent or maſter, is likely to harden conſcience to go fur-
ther; it is both wicked in itſelf, and it tends to more. Be it ſo that the
maſter is hard and ſtrait, ſcarcely making ſufficient proviſion for ſervants;
yet they muſt not be their own carvers, or go about by theft to right
themſelves; they muſt bear their lot, committing their cauſe to God
for righting and providing for them. I ſpeak not of caſes of extremity,
for preſerving life, the neceſſaries for which the ſervant has a right to:
| Not purloining, but shewing all good fidelity; he muſt not only not ſteal
or waſte, but muſt improve his maſter’s goods, and promote his proſperity
and thriving, to his utmoſt. He that increaſed not his maſter’s talent,
is accuſed of unfaithfulneſs, though he had not embezzled or loſt it.
Faithfulneſs in a ſervant lies in the ready, punctual, and thorough execu-
tion of his maſter’s orders; keeping his ſecrets and counſels, diſpatching
his affairs, and managing with frugality, and to as much juſt advantage
for his maſter as he is able; looking well to his truſts, and preventing,
as far as he can, all ſpoil, or loſs, or damage. This is a way to bring a
|bleſſing upon himſelf, as the contrary often brings utter ruin; (Luke
A. D. 66.
The holy Tendency of the Goſpel.
TITUS, II.
16.12.) “If ye have not been faithful in that which is another man’s,
who ſhall give you that which f; your own "Thus of the duties them-
felves, to which ſervants are to be exhorted. Then,
2. Here is the conſideration with which Titus was to enforce them ;
* That they may adorn the doćtrine of God our Saviour in all things;”
that they may recommend the goſpel and Chriſt's holy religion to the
good opinion of them that are without, by their meek, humble, obedient,
and faithful condućt in all things. Even ſervants, though they may
think that ſuch as they, in ſo low and inferior a condition, can do little
to bring repute to chriſtianity, or adorn the doćtrine of Chriſt, and ſet
forth the excellencies of his truth and ways; yet, if they are careful to
do their duty, it will redound to the glory of God and the credit of reli-
gion. The unbelieving maſters would think the better of that deſpiſed
way, which was every where ſpoken against, when they found that their
ſervants, who were chriſtians, were better than their other ſervants ; more
obedient and ſubmiſſive, more juſt and faithful and diligent in their places.
True religion is an honour to the profeſſors of it and they ſhould ſee
that they do not any diſhonour to it, but adorn it rather in all that they
are able. Our light muſt “ſhine among men, ſo that they, ſeeing our
good works, may glorify our Father who is in heaven.” And thus of
the apoſtle's direétions to Titus, about the diſcharge of his office, in
reference to ſeveral ſorts of perſons. Next follow,
3. The grounds or confiderations upon which all the dire&tions are
urged, taken from the nature and deſign of the goſpel, and the end of
Chriſt death.
11. For the grace of God that bringeth ſalvation, hath
appeared to all men, 12. Teaching us that, denying un-
godlineſs and worldly luſts, we ſhould live ſoberly, righte-
ouſly, and godly, in this preſent world; 13. Looking for
that bleſſed hope, and the glorious appearing of the great
God and our Saviour Jeſus Chriſt; 14. Who gave him-
felf for us, that he might redeem us from all iniquity, and
purify unto himſelf a peculiar people, zealous of good
works. - -
1. Here are motives from the nature and deſign of the goſpel. Let
young and old, men and women, maſters and ſervants, and Titus himſelf;
let all ſorts do their reſpective duties, for this is the very aim and buſineſs
of chriſtianity, to inſtrućt and help, and form perſons, under all diſtinc-
tions and relations, to a right frame and condućt. For this,
{..} They are put under the diſpenſation of the grace of God, ſo the
goſpel is called, Eph. 3. 2. It is grace in reſpect of the ſpring of it—
the free favour and good will of God, not any merit or deſert in the crea-
ture; as manifeſting and declaring this good will in an eminent and
fignal manner; and as it is the means of conveying and working grace
in the hearts of believers. Now grace is obliging and conſtraining to
goodneſs; “Let not fin reign, but yield yourſelves unto God; for ye
are not under the law, but under grace,” Rom. 6. 12... 14. The love of
Christ constrains us not to live to ſelf, but to him ; (2 Cor. 5. 14, 15.)
without this effect, grace is received in vain.
enſures it to believers ; ſalvation from fin and wrath, from death and
hell; whence it is called the word of life : it brings to faith, and ſo to
life ; the life of holineſs now, and of happineſs hereafter. The law is
the miniſtration of death, but the goſpel the ministration of life and
peace. This therefore must be received as ſalvation, (its rules minded,
its commands obeyed,) that the end of it may be obtained, the ſalvation
of the ſoul. And more inexcuſable will the neglecters of this grace of
God bringing ſalvation, now be, ſince,
(3.) It hath appeared, or ſhone out, more clearly and illuſtriouſly
than ever before. The old diſpenſation was comparatively dark and
ſhadowy ; this is a clear and ſhining light ; and as it is now more bright,
ſo more diffuſed and extenſive alſo. For,
(4.) It hath appeared to all men ; not to the Jews only, as the glory
of God appeared at mount Sinai to that particular people, and out of the
view of all others; but goſpel-grace is open to all, and all are invited to
come and partake of the benefit of it; Gentiles as well as Jews. The
publication of it is free and general ; Diſciple all nations: Preach the
gospel to every creature. The pale is broken down, there is no ſuch in-
cloſure now as form ‘rly ; (Rom. 16. 26.) “The preaching of Jeſus
Chriſt, which was kept ſecret fince the world began, now is made mani-
eat, or drink, or whatſoever ye do, do all to the glory of God.”
| fonal and relative duties muſt be done in obedience to his commands, with
(2.) This goſpel-grace brings ſalvation : it reveals and offers and
feſt, and by the ſcriptures of the prophets, according to the command-
ment of the everläſting God, made known to all nations for the obedi.
ence of faith.” The doćtrine of grace and ſalvation by the goſpel is for
all ranks and conditions of men; ſlaves and ſervants, as well as maſters ;
therefore engaging and encouraging all to receive and believe its and
*
walk ſuitably to it, adorning it in all things. . . . . . . -
(5.) This goſpel-revelation is to teach, and not by way of information
and inſtruction only, as a ſchoolmaſter does his ſcholars; but by way of
precept and command, as a ſovereign who gives laws unto his ſubjećts.
It directs what to ſhun, and what to follow ; what to avoid, and what to
do. The goſpel is not for ſpeculation only or chiefly, but for practice
and right ordering of life.' It teaches, - “. ---
[1..] To abandon fin ; Denying ungodliness, and worldly lusts; to
renounce and have no more to do with theſe, as we have had “Put off,
concerning the former converſation, the old man, which is corrupt ;”.
the whole body of fins diſtributed here into ungodlineſs and worldly lusts.
“Put away ungodlineſs and irreligion, all unbelief, negle&t or diſeſteem.
of the Divine being, not loying, or fearing, or truſting in him, or obey.
ing him, as we ſhould, neglecting his ordinances, ſlighting his worſhip,
profaning his name or day. ...Thus deny ungodliness, hate and put it
away; and worldly lusts ; all corrupt and vicious deſires and affections
that prevail in worldly men, and carry out to worldly things: “ the luſts
of the fleſh alſo, and of the eye, and the pride of life;” all ſenſuality and
filthineſs, covetous deſires and ambition, ſeeking and valuing more the
praiſe of men than of God; put away all theſe.” An earthly ſenſual
converſation ſuits not a heavenly calling. “ They that are Chriſt's,
have crucified the fleſh with the affections and luſts.” . They have done
it by covenant-engagement and promiſe, and have initially and prevailingly
done it in ačt ; they are going on in the work, cleanſing themſelves more
and more from all filthineſs of fleſh and ſpirit. Thus the goſpel firſt
unteaches that which is evil, to abandon ſin ; and then,
[2.] To make conſcience of that which is good : “To live ſoberly,
righteouſly, and godly, in this preſent world.” Religion is not made up
of negatives only, there muſt be doing good as well as eſchewing evil’;
in theſe conjunctly is fincerity proved, and the goſpel adorned, We
ſhould live soberly, with reſpect to ourſelves, in the due government of
our appetites and paſſions, keeping the limits of moderation and temper-
ance, avoiding all inordinate exceſſes : righteously, towards all men; ren-
dering to all their due, and injuring none, but rather doing good to
others, according to our ability and their need. This ſeems a part of
juſtice and righteouſneſs, for we are not born for ourſelves alone, and
therefore may not live only to ourſelves. “We are members one of an-
other, and muſt ſeek every man another’s wealth,” 1 Cor. 10. 24—
12. 25. The public, eſpecially, which includes the intereſts of all, muſt
have the regards of all. Selftshness is a ſort of unrighteousness, it robs
others of that ſhare in us which is their due. How amiable then will
juſt and righteous conduct be It ſecures and promotes all intereſts, not
particular only, but general and public, and ſo makes for the peace and
happineſs of the world. , Live righteouſly therefore as well as soberly.
And godly toward God, in the duties of his worſhip and ſervice. Regarás
*
to him indeed ſhould run through all; (I Cor. 10, 31.) “Whether ye
Per-
due aim at pleaſing and honouring him, from principles of holy love and
fear of him.
to God, that is, Belief and acknowledgment of his being and perfeótions,
paying him internal and external worſhip and homage; loving, fearing,
and truſting in him, and depending on him, and devoting ourſelves to
him ; obſerving all thoſe religious duties and ordinances that he has
appointed, praying to him, and praiſing him, meditating on his word and
works. This is godliness, looking and coming to God, as our ſtate,
now is, not immediately, but as he has manifeſted himſelf in Chriſt ; ſo
does the goſpel direct and require. To go to God any other way, that
is, by ſaints or angels, is unſuitable, yea contrary to the goſpel-rule and
warrant. All communications from God to us are through his Son, and
our returns muſt alſo be by him. God in Chriſt we muſt look at as the
Objećt of our hope and worſhip. Thus must we exercise ourselves to
godliness, without which there can be no adorning of that goſpel which
is according to it, which teaches and requires ſuch a deportment. A
goſpel-converſation must needs be a godly converſation, expreſfing our
love and fear and reverence of God, our hope and trust and confidence
in him, as manifested in his Son. ... We are the circumcision, (who have in
truth what was fignified by that ſacrament,) “who worſhip God in the
Spirit, and rejoice in Christ Jeſus, and have no confidence in the fleſh.”
But there is an expreſs and dire&t duty alſo that we owe.
A. D. 66. .
See in how little a compaſs our duty is compriſed; it is put into few
words, “denying ungodlineſs and worldly lusts, and living ſoberly, righ-
teouſly, and godly, in this preſent world.” The goſpel teaches us not
only how to believe and hope well, but alſo to live well, as becomes that
faith and hope in this present world, but as expectants of another and
better. There is the world that now is, and that which is to come ; the
present is the time and place of our trial, and the goſpel teaches us to live
well here, but not as our final state, but with an eye chiefly to a future.
For; t -
[3.] It teaches in, all to look for the glories of another world, to
which a ſober, righteous, and godly life in this is preparative ; “Looking
for that bleſſed hope, and the glorious appearing of the great God and |
our Saviour Jeſus Christ.” Hope, by a metonymy, is put for the thing
hoped for, that is, heaven and the felicities thereof, called emphatically
that hope, becauſe it is the great thing we look and long and wait for;
, and a blºssed hope, becauſe, when attained, we ſhall be completely happy
for ever. “And the glorious appearing of the great God ańd our Sa-
viour Jeſus Christ.” This denotes both the time of the accompliſhing
our hope, and the fureneſs and greatneſs of it : it will be at the ſecond
appearing of Chriſt, when he ſhall come in his own glory, and in his Fa-
ther's, and of the holy angels, Luke 9. 26. His own glory which he
had before the world was ; and his Father’s, being the expreſs image of
his person, and as God-man, his delegated Ruler and J udge ; and of the
holy angels, as his ministers and glorious attendants. His first coming
was in meanness, to ſatisfy juſtice, and purchaſe happineſs ; his ſecond
will be in majesty, to bestow and instate his people in it. “ Christ was
once offered to bear the fins of many; and unto them that look for him
ſhall he appear the ſecond time, without fin, unto ſalvation,” Heb.
9.28. The great God and our Saviour (or even our Saviour) Jesus
Christ ; for they are not two ſubječts, but one only, as appears by the
fingle article, rö usy&as Oss. Kai Xorºpos, not was rg 2wripos, and ſo is xzi
rendered, 1 Cor. 15. 24. “When he ſhall have delivered up the kingdom
to God, even the Father ;” tº esā Kai IIzrpſ. Christ then is the great
God, not figuratively, as magistrates and others are ſometimes called
gods, or as appearing and acting in the name of God, but properly and
abſolutely the true God, 1 John 5. 20. The mighty God, Iſa. 9. 6.
“Who, being in the form of God, thought it not robbery to be equal
with God,” Phil. 2. 6. In his ſecond coming he will reward his ſer-
vants, and bring them to glory with him. First, Obſerve, There is a
common and bleſſed hope for all true christians in the other world. “If
in this life only they had hope in Christ, they were of all men the most
miſerable,” I Cor. 15. 19. By hope is meant the thing hoped for, that
is, Christ himſelf, who is called our Hope, (1 Tim. 1. 1.) and bleſſed-
neſs in and through him, even riches of glory, Eph. 1. 18. Hence fitly
termed here that bleſſed hope. Secondly, Obſerve, The defign of the
goſpel is, to ſtir up, all to a good life by this bleſſed hope; (1 Pet.
1. 13.) “Gird up the loins of your mind, be ſober, and hope to the end
for the grace that is to be brought unto you at the revelation of Jeſus
Christ.” To the ſame purport here, “denying ungodlineſs and worldly
lusts, live ſoberly, righteouſly, and godly, in this preſent world, looking
for the bleſſed hope;” not as mercenaries, but as dutiful and thankful
christians. “What manner of perſons ought ye to be in all holy con-
verſation and godlineſs, looking for and hastening to the coming of the
day of God P’ 2 Pet. 3. 11, 12... Looking and hastening, expecting
and diligently preparing for it. . Thirdly, Obſerve, At, and in, the glo.
rious appearing of Christ will the bleſſed hope of christians be attained ;
for their felicity will be that, To be where he is, and to behold his glory,
John 17. 24. The glory of the great God and our Saviour will then
break out as the ſun. Though in the exerciſe of his judiciary power he
will appear as the Son of Man, yet will he be mightily declared to be
the Son of God too. The Divinity, that on earth was much veiled, will
ſhine out then as the ſun in its strength. Hence the work and defign of
TITUS, II.
ſelf, but for us.
the goſpel are, to raiſe the heart to wait for this ſecond appearing of
Christ. We are begotten again to a lively hope of it, (1 Pet. 1. 3.)
turned “to ſerve the living God, and wait for his Son from heaven,”
(1 Theſſ. 1. 10.) christians are marked by this, expecting their Master's
coming, Matth. 24. 45. Loving his appearance, 2 Tim. 4. 8. Let us
then look to this hope ; let our loins be girt, and our lights burning,
and ourſelves like thoſe who wait for our Lord ; the day or hour we
know not, but he that shall come, will come, and will not tarry, Heb.
10. 37. Fourthly, Obſerve, The comfort and joy of christians are, that
their Saviour is the great God, and will gloriouſly manifest himſelf at his
ſecond coming. Power and love, majesty and mercy, will then appear
together in the highest lustre, to the terror and confuſion of the wicked,
The Nature of Chriſt's Redemption.
but to the everlasting triumph and rejoicing of the godly. Were he not
thus the great God, and not a mere creaturé, he could not be their Savi-
our, or their Hope. Thus of the confiderations to enforce the directions
for all ſorts to their reſpective duties from the nature and deſign of the
goſpel, which is to teach and preſuade to thoſe things. And herewith
is connected another ground.
2. From the end of Chriſt’s death; (v. 14.) “Who gave himſelf
for us, that he might redeem us from all iniquity, and purify unto him-
ſelf a peculiar people, zealous of good works.” To bring us to holineſs
and happineſs was the end of Chriſt's death, as well as the ſcope of his
doćtrine. *
Here we have, *
(1.) The Purchaſer of ſalvation ; Jeſus Chriſt, that great God and
our Saviour, who ſaves not fimply as God, much leſs as Man alone; but
as God-man, two natures in one perſon : Man, that he might obey, and
ſuffer, and die, for man, and be meet to deal with him and for him; and
God, that he might ſupport the manhood, and give worth and efficacy to
his undertakings, and have due regard to the rights and honour of the
Deity, as well as the good of his creature, and bring about the latter to
the glory of the former. Such a one became us, and this was,
(2.) The price of our redemption ; He gave himself; the Father
gave him, but he gave himſelf too ; and in the freeneſs and voluntarineſs
as well as the greatneſs of the offering, lay the acceptableneſs and merit
of it ; (John 10. 17, 18,) “Therefore doth my Father love me, becauſe
I lay down my life, that I might take it again. No man taketh it from
me, but I lay it down of myſelf.” So John 17. 19. “For their ſakes I
sanctify myself, ſeparate and devote myſelf to this work, to be both a
Priett and a Sacrifice to God for the fins of men.” The human nature
was the offering, and the divine the altar, ſanétifying the gift, and the
whole the act of the Perſon. He gave himself a Ranſom for all, 1 Tim.
2. 6. “Once in the end of the world hath he appeared to put away
fin by the ſacrifice of himſelf.” He was the Prieſt and Sacrifice too.
“We are redeemed, not with filver and gold, but the precious blood of
Chriſt,” (1 Pet. 1. 18, 19.) called the blood of God, (A&ts 20. 28.) of
him who is God. *
(3.) The perſons for whom ; For us, poor periſhing finners, gone off
from God, and turned rebels againſt him. He gave himſelf for us, not
only for our good, but in our ſtead. Meſſiah was cut off, not for him-
“He ſuffered, the Juſt for the unjuſt, that he might
bring us to God,” I Pet. 3. 18. He was made Sin for us, an Offering
and Sacrifice for fin; that we might be made the righteouſneſs of God in
him, 2 Cor. 5. 21. Wonderful condeſcenſion and grace | He loved us,
and gave himſelf for us ; what can we do leſs than love and give up our-
ſelves to him 2 Eſpecially confidering, -
(4.) The ends of his giving himſelf for us, -
[1..] That he might redeem us from all iniquity. This is fitted to the
firſt leſſon, denying ungodlineſs and worldly lusts. Chriſt gave himſelf to
redeem us from theſe, therefore put them away. To love and live in fin,
is to trample under foot redeeming blood, to deſpiſe and rejećt one of
the greateſt benefits of it, and to act counter to its deſign.
But how could the ſhort ſufferings of Chriſt redeem us from all ini-
quity ? Anſwer, Through the infinite dignity of his perſon. He who
was God, ſuffered, though not as God. The aëts and properties of
either nature are attributed to the perſon. God purchaſed his church
with his own blood, A&ts 20. 28. Could payment be made at once, no
need of ſuffering for ever. A mere creature could not do this, from the
finiteneſs of his nature ; but God-man could. “The great God and
our Saviour gave himſelf for us :” that accounts for it. “By one
offering he hath for ever perfeóted them that are ſanétified,” Heb. 9.
25, 26.-10. 14. He needed not to offer himſelf often, nor could he
be holden of death, when he had once undergone it. Happy end and
fruit of Chriſt’s death, redemption from all iniquity | Chriſt died for
this ; and, -
[2.] To purify to himself a peculiar people. This enforces the ſecond
leſſon; “ To live ſoberly, righteouſly, and godly, in this preſent world.”
Chriſt died to purify, as well as to pardon ; to obtain grace, to heal the
nature, as well as to free from guilt and condemnation. He gave him-
ſelf for his church, to cleanſe it. Thus does he make to himſelf a pecu-
liar people, by purifying them. Thus are they diſtinguiſhed from the
world, that lies in wickedneſs ; they are born of God, and affimilated to
him, bear his image, are holy as their heavenly Father is holy. Obſerve,
Redemption from fin and ſančtification of the nature go together, and
both make a peculiar people unto. God : freedom from guilt and con-
demnation, and from the power of luſts, and purification of ſoul by the
*
A. D. 66,
Exhortation to various Duties.
TITUS, II, III,
Spirit. Theſe are “a choſen generation, a royal prieſthood, a holy
nation, and ſº a peculiar people.” And,
ſ3.J Zealous of good works. This peculiar people, as they are made
ſo by grace purifying them, ſo muſt they be ſeen to be ſo, by doing good,
and a zeal therein. Obſerve, The goſpel is not a doćtrine of licentiouſ.
neſs, but of holineſs and good life. We are redeemed from our vain con-
verſation, to ſerve God in holineſs and º all the days of our
life. . Let us ſee then that we do good, and have zeal in it; only look-
ing that zeal be guided by º: and ſpirited with love, directed to
the glory of God, and always in ſome good thing. And thus of the
motive to the duties directed, from the end of Chriſt’s death.
Then,
[4] The apofile cloſes the chapter (as he began it) with a ſummary
direction to Titus upon the whole.
15. Theſe things ſpeak, and exhort, and rebuke with
all authority. Let no man deſpiſe thee. -
Here is the matter and manner of miniſters' teaching, and a ſpecial in-
ſtrućtion to Titus in reference to himſelf.
1. The matter of miniſters’ teaching ; Theſe things, that is, the before-
mentioned ; not Jewiſh fables and traditions, but the truth and duties of
the goſpel, of avoiding ſºn, and living soberly, righteouſly, and godly, in
this present world. Obſerve, Mºj in their preaching muſt kee
cloſe to the word of God; (1 Pet. 4, 11.) “If any man ſpeak, let him
ſpeak as the oracles of God,” and not the figments and inventicini of his
own brain. -
2. The manner; by “doćtrine, and exhortation, and reproof with all |
authority,” 2 Tim. 3. 16. “ All ſcripture is given by inſpiration of
God, and is profitable for doćtrine, for leproof, for correótion, and for
inſtruction in righteouſneſs ;” to teach ſound doćtrine, to convince of
fin, and refute error, to reform the life, and to carry forward in what is
juſt and good, that the man of God, chriſtian or miniſter, may be perfect,
thoroughly furnished to all good works, that are to be praćtiſed by him.
ſelf, or to be taught others. Here is what will furniſh for all parts of
his duty, and the right diſcharge of them. “ Theſe things ſpeak, or
teach ; ſhun not to declare the whole counſel of God.” The great and
neceſſary truths and duties of the goſpel, eſpecially, theſe speak and
exhort, woºzzas, press with much earnestness. Miniſters muſt not be
cold and lifeleſs in delivering heavenly doćtrine and precepts, as if they
were indifferent things or of little concern; but they muſt urge them
with earneſtneſs ſuitable to their nature and importance; they muſt call
upon perſons to mind and heed, and not be “hearers only, deceiving
themſelves ; but doers of the word, that they may be bleſt therein.”
And rebuke : convince and reprove ſuch as contradićt or gainſay, or
neglect and receive not, the truth, as they ſhould, or retain it in unrigh-
º: ; thoſe who hear it not with ſuch a believing and obedient
ºf and heart as they ought; but, inſtead of that, (it may be,) live in
contrary pračtices, ſhewing themſelves ſtubborn and diſobedient, and to
every good work reprobate. Rebuke with all authority, as coming in
the name of God, and armed with his threatenings and diſcipline, which
whoever make light of, at their peril it will be. Miniſters are reprovers
in the gate. . . -
3. Here is a fpecial inſtrućtion to Titus in reference to himſelf; “...Let
no man despise thee 3 give no occaſion to do ſo, nor ſuffer it without
reproof, conſidering that he who despiseth, despiseth not man, but God.”
Or thus, “Speak and exhort these things; preſs them upon all, as they
may reſpectively be concerned ; with boldneſs and faithfulneſs reprove
fin; and carefully look to thyſelf and thy own condućt, and then none
will deſpiſe thee.” The moſt effectual way for miniſters to ſecure them-
felves from contempt, is, to keep cloſe to the doćtrine of Chriſt, and
imitate his example; to preach and live well, and do their duty with
prudence and courage; this will beſt preſerve both their reputation and
comfort. -
Perhaps too an admonition might be here intended to the people;
that Titus, though young, and but a fubſtitute of the apofile, yet ſhould
not be contemned by them, but confidered and reſpected as a faithful
miniſter of Chriſt, and encouraged and ſupported in his work and office;
(1 The fl. 5, t2, 13.) “ Know them that labour amsng you, and are over
sou in the Eard, and admonish you ; and esteem them very highly in love
Jör their work’s ſake. Mind their teaching, reſpect their perſons, ſupport
them in their funétion, and, what in you lies, further their endeavours for
the honour of God and the ſalvation of ſouls. es --
Wol. W. No. 104.
Qf duties which concern christians more in common, and the reasons
them, v. 1.8. What Titus in teaching should avoid, and how he .#
deal with a herºtic, with some other directions : (v. 9.14.) and salue
tations in the closes v. 15. - • * -
1. Pul them in mind to be ſubjećt to principalities and
Powers, to obey magiſtrates, to be ready to every
good work, 2. To ſpeak evil of no man, to be no brawſ.
ers, but gentle, ſhewing all meekneſs unto all men.
Here is the fourth thing in the matter of the epiſtle. The apoſtle had
dire&ted Titus in reference to the particular and ſpecial duties of ſeveral
forts of perſons; now he bids him exhort to what concerned them more
in common—to quietneſs and ſubmiſſion to rulers, and readineſs to do
good, and to equitable and gentle behaviour towards all men; things.
comely and ornamental of religion; he muſl therefore put them in mind
of ſuch things. Ministers are people's remembrancers of their duty.
As they are remembrancers for the people to God in prayers, (Iſa.
62. 6.), ſo are they from God to them in preaching; (2 Pet. i. 12.)
... I will not be negligent to put you always in remembrance.” Forget.
fulneſs of duty is a common frailty; there is need therefore of reminding
and quickening them thereto. Here are the duties themſelves, and the
reaſons of them.
I. The duties themſelves, which they were to be reminded of.
1. “Put them in mind to be ſubjećt to principalities and powers, to
obey magiſtrates.” . Magiſtracy is God’s ordinance for the good of all,
and therefore muſt be regarded and ſubmitted to by all; not for wrath
and by force only, but willingly and for conſcience-ſake. Principalities,
and powers, and magistrates, all civil rulers, whether ſupreme and chief,
or ſubordinate, in the government under which they live, of whatever
form it be that they be ſubject to them and obey them, in things lawful
and honeſt, and which it belongs to their office to require. The chriſ.
tian religion was miſrepreſented by its adverſaries, as prejudicial to the
rights of princes and civil powers, and tending to faction and ſedition,
and to rebellion againſt lawful authority; therefore to put to filence the
ignorance of foolish men, and to ſtop the mouths of malicious enemies,
chriſtians muſt be reminded to ſhew themſelves examples rather of all
due ſubjection and obedience to the government that is over them.
Natural defire of liberty muſt be guided and bounded by reaſon and
ſcripture. Spiritual privileges do not make void or weaken, but con-
firm and ſtrengthen, their obligations to civil duties: Remind them there-
fore “to be ſubject to principalities and powers, and to obey magiſ.
trates.” And, **
2. To be ready to every good work. Some refer this to ſuch good
works as are required by magiſtrates, and within their ſphere; “What-
ever tends to good order, and to promote and ſecure public tranquillity
and peace, be not backward, but ready, to promote ſuch things.” But
though this be included, if not firſt intended, yet it is not to be hereto
reſtrained. It regards doing good in all kinds, and on every occaſion
that may offer, whether reſpecting God, ourſelves, or our neighbour;
what may bring credit to religion in the world. “Whatever things are
true, honeſt, juſt, pure, lovely, of good report; if there be any virtue,
if there be any praiſe, think on thoſe things,” (Phil. 4. º to do and
follow and further them. Mere harmleſſneſs, or good words and good
meanings only, are not enough without good works. ...” Pure religion
and undefiled before God and the Father, is this, to viſit the fatherleſs
and the widow in their afflićtion, and keep unſpotted from the world.”
“Not only take, but ſeek, occaſion for doing good, keep fitneſs and
readineſs that way, put it not off to others, but embrace and lay hold on
it thyſelf, delight and rejoice therein, put all in mind of this.” And,
3. To ſpeak evil of no han ; wºivo. 3A&agnusſº, to revile, or curse, or
blaspheme none : or (as our tranſlation more. generally) to Jpeak evil of
none, unjuſtly and falſely Or unneceſſarily, without call, and when it may
do hurt but no good to the perfon himſelf or any other. If no good
can be ſpoken, rather than ſpeak evil unneceſſarily, ſay nothing. We
a nſt never take pleaſure in ſpeaking ill of others, or make the worſt of
any thing, but the beſt that we can. We muſt not go up and down as
tale-bearers, carrying ill-natured ſtories, to the prejudice of our neigh-
bour’s good name, and deſtrućtion of brotherly love. Miſrepreſentations
or ill inſiauations of bad intent, or # hypocriſy in what is done, things
6.
out of our reach or cognizance, theſe come within the reach of this pro-
hibition. As this evil is too common, ſo it is of great malignity ; (Jam.
1. 26.) “If any man ſeemeth to be religious, and bridleth not his tongue,
that man’s religion is vain:” ſuch looſe uncharitable talk is diſpleaſing
to God, and hurtful: among men; (Prov. 17. 9.) He that covereth a
tranſgreſſion, ſeeketh love, that is, to himſelf by this tenderneſs and cha-
rity; or rather to the tranſgreſſor; but he that repeateth a matter, that
blazes and tells the faults of another abroad, separateth very friends ; he
raiſes diſſenſions, and alienates his friend from himſelf, and perhaps from
others. This is among the fins to be put off; (Eph. 4, 31.) for, if
indulged, it unfits for chriſtian communion here, and the ſociety of the
bleſſed in heaven: (1 Cor. 6. 10.) remind him therefore to avoid this.
And, . . . . - - * :
4. To be no brawlers : &p.4xas siva-no fighters either with hand or
tongue; no quarrelſome contentious perſons, apt to #. or return ill and
provoking language. A holy contending there is for matters good and
important, and in a manner ſuitable and becoming, not with wrath or
injurious violence. Chriſtians muſt follow the things that make for
peace, and that in a peaceful, not a rough and boiſterous and hurtful
way, but as becomes the ſervants of the God of peace and love; (Rom.
12. 19.) “Dearly beloved, avenge not yourſelves, but rather give place
unto wrath ;” this is the chriſtian’s wiſdom and duty. The glory of a
man is to paſs over a ºft. it is the duty of a reaſonable, and
therefore certainly of a chriſtian man, whoſe reaſon is improved and
advanced by religion ; ſuch may not, will not, preſently fall foul on one
who has offended him ; but, like God, will be slow to anger, and ready
to forgive. Contention and ſtrife ariſe from men’s luſts, and exorbitant
unruly paſſions, which muſt be curbed and moderated, not indulged; and
chriſtians need to be reminded of theſe things, that they do not by a
wrathful contentious ſpirit and behaviour diſpleaſe and diſhonour God,
and diſcredit religion, promoting feuds in the places where they live.
“He that is ſlow to anger, is better than the mighty; and he that
ruleth his ſpirit, than he that taketh a city.” Wherefore it follows,
5. But gentle ; insixtis, equitable and just, or candid and fair in con-
ftrućtions of things, not taking words or ačtions in the worſt ſenſe; and
for peace ſometimes yielding ſomewhat of ſtrićt right. And,
6. Shewing all meekneſs to all men. We muſt be of a mild diſpoſition,
and not only have meekneſs in our hearts, but shew it in our ſpeech and
conduct. All meekneſs, meekneſs in all inſtances and occaſions, not
toward friends only, but to all men, though ſtill with wiſdom, as James
admoniſhes, ch. 3. 13. “Diſtinguiſh the perſon and the fin ; pity the
one and hate the other. Diſtinguiſh between fin and fin; look not on
all alike, there are motes and beams. Diſtinguiſh alſo between finner and
finner; of ſome have compaſſion, others ſave with fear, pulling them
out of the fire, thus making a difference,” Jude 22, 23. Mind theſe
things ; the wiſdom that is from above, is pure and peaceable, gentle and
eaſy to be entreated.” Meekneſs of ſpirit and demeanour renders religion
amiable ; it is a commanded imitation of Chriſt the grand Examplar, and
what brings its own reward with it, in the eaſe and comfort of the diſ-
poſition itſelf and the bleſfings accompanying of it. Theſe ſhall be glad
and rejoice, ſhall be taught and guided in their way, and ſatisfied with
bread, and beautified with ſalvation. Thus of the duties themſelves,
which Titus was to put people in mind of: for which,
II. He adds the reaſons:
3. For we ourſelves alſo were ſometimes fooliſh, diſ.
obedient, deceived, ſerving divers luſts and pleaſures, living
in malice and envy, hateful, and hating one another.
1. The reaſons are derived from their own paſt condition. Confide-
ration of men's natural condition is a great means and ground of equity
and gentleneſs, and all meekneſs toward thoſe who are yet in ſuch a ſtate.
This has a tendency to abate pride, and work pity and hope in reference
to thoſe who are yet unconverted; “We ourſelves alſo were ſo and ſo
corrupt and finful, therefore we ſhould not be impatient and bitter, hard
and ſevere, toward thoſe who are but as ourſelves once were. Should
we then have been willing to be contemned, and proudly and rigorouſly
dealt with ? No, but treated with gentleneſs and humanity; and there-
fore we ſhould now ſo treat thoſe who are unconverted, according to
that rule of equity; Quod tibi non vis fieri, alteri ne feceris—What you
would not have done to you, that do not you to another.” Their paſt na-
tural condition is ſet forth in divers particulars. We ourselves also were
80metzmeş,
TITUS, III.
The Charaćters of an unrenewed state.
(1.) Foolish t without true ſpiritual underſtanding and knowledge,
ignorant of heavenly things. Obſerve, They ſhould be moſt diſpoſed to
bear with others’ follies, who may remember many of their own ; they
ſhould be meek and gentle, and patient toward them, who once needed
and doubtleſs then expected the ſame. We ourselves also were sometimes
Joolish. And, §
(2.) Disobedient ; heady and unperſuadable, reſiſting the word, and
rebellious even againſt the natural laws of God, and thoſe which human
ſociety requires. Well are theſe ſet together, foolish, and disobedient.
For what folly like this, to diſobey God and his laws, natural or reveal-
ed? This is contrary to right reaſon, and men’s true and greateſt inte-
reſts; and what ſo fooliſh as to violate and go counter to theſe ?
(3.) Deceived, or wandering ; that is, out of the ways of truth and
holineſs. Man in this his degenerate ſtate is of a ſtraying nature, thence
compared to a lost sheep; this muſt be ſought and brought back, and
guided in the right way, Pſ. 119. 176. He is weak, and ready to be
impoſed upon by the wiles and ſubtleties of Satan, and of men lying in
wait to ſeduce and miſlead.
4.) Serving divers lusts and pleasures; as vaſſals and ſlaves under
them. [1..] Obſerve, Men deceived are eaſily entangled and inſnared;
they would not otherwiſe ſerve divers luſts and pleaſures as they do, were
they not blinded and beguiled into it. See here too what a different
notion the word gives of a ſenſual and fleſhly life from what the world
generally has of it, Carnal people think they enjoy their p! aſures; the
word calls it servitude and vaſſalage; they are very drudges and bond-
ſlaves under them ; ſo far are they from freedom and felicity in them,
that they are captivated by them, and ſerve them as taſk-maſters and
tyrants. [2.] Obſerve, It is the miſery of the ſervants of fin, that they
have many maſters; one luſt hurrying them one way, and another an.
other ; pride commands one thing, covetouſneſs another, and often a
contrary. What vile ſlaves are finners, while they conceit themſelves
free 1. The luſts that tempt them, promiſe them liberty, but in yielding
they become the ſervants of corruption ; for “ of whom a man is over.
come, of the ſame is he brought into bondage.”
(5.) Living in malice ; one of thoſe luſts that bear rule in them.
Malice defires hurt to another, and rejoices in it.
(6.) And envy ; which grudges and repines at another’s good, freta
at his proſperity and ſucceſs in any thing : both roots of bitterneſs,
whence many evils ſpring ; evil thoughts and ſpeeches, tongues set on
Jére of hell, detraćting from, and impairing, the juſt and due praiſes of
others. Their words are swords, wherewith they ſlay the good name
and honour of their neighbour : the fin of Satan, and of Cain who was
of that evil one, and ſlew his brother ; and wherefore ſlew he him, but
of this envy and malice “Becauſe his own works were evil, and his
brother's righteous.” Theſe were ſome of the fins in which we lived in
our natural ſtate. And, - .”
7.) Hateful, or odious ; deſerving to be hated.
{ 8.) And hating one another. Obſerve, Thoſe that are finful, living and
allowing themſelves in fin, are hateful to God and all good men. Their
temper and ways are ſo, though not fimply their perſons. It is the
miſery of finners, that they hate one another, as it is the duty and hap-
pineſs of ſaints to love one another. What contentions and quarrels
flow from men’s corruptions; ſuch as were in the nature of thoſe who
by converſion are now good, but in their unconverted ſtate made them
| ready to run like furious wild beaſts one upon another . The conſideration
of its having been thus with us, ſhould moderate our ſpirits, and diſpoſe
us to be more equal and gentle, meek and tender-hearted, toward thoſe
who are ſuch. This is the argument from their own paſt condition here
deſcribed. And he reaſons, -
2. From their preſent ſtate. “We are delivered out of that our
miſerable condition by no merit or ſtrength of our own; but only by
the mercy and free grace of God, and merit of Chriſt, and operation of
his Spirit: therefore we have no ground, in reſpect of ourſelves, to con-
tema thoſe who are yet unconverted, but rather to pity them, and cheriſh
hope concerning them, that they, though in themſelves as unworthy
and unmeet as we were, yet may obtain mercy, as we have ; and ſo
upon this occaſion the apoſtle again opens the cauſes of our ſalvation,
v. 4...7. f
M
4. But after that the kindneſs and love of God our
Saviour toward man appeared, 5. Not by works of righ-
teouſneſs which we have done, but according to his mercy
he ſaved us, by the waſhing of regeneration, and renew-

A.D. 66. . TITUS, III. The Import and Origin of Salv.
tföß.
ing of the Holy Ghoſt; 6. Which he ſhed on us abun-
dantly through Jeſus Chriſt our Saviour; 7. That being
juſtified by his grace, we ſhould be made heirs according
to the hope of eternal life.
I. We have here the prime Author of our ſalvation; God the Father,
therefore termed here God our Saviour. “ All things are of God, who
hath reconciled us to himſelf by Jeſus Chriſt,” 2 Cor. 5. 18. All things
belonging to the new creation, and recovery of fallen man to life and
happineſs, of which he is there ſpeaking, all theſe things are of God the
Father, as Contriver and Beginner of this work. There is an order in
ačting, as in ſubfiſting ; the Father begins, the Son manages, and the
Holy Spirit works and perfeóts all. God, the Father, is a Saviour by
Chriſt, through the Spirit. John 3, 16. “ God ſo loved the world, as
to give his only begotten Son, that whoever believes in him, ſhould not
É. but have everlaſting life.” He is the Father of Christ, and through
im the Father of mercies; all ſpiritual bleſfings are by Chriſt from him,
Eph. 1. 3. We joy in God through Jesus Christ, Rom. 5, 11. “And
with one mind, and with one mouth, glorify God, even the Father of
cur Lord Jeſus Chriſt.” -
II. The ſpring and riſe of it; the divine philanthropy, or kindneſs and
love of God to man. By grace we are ſaved from firſt to laſt; this is the
ground and motive ; God’s pity and mercy to man in miſery were the
firſt wheel, or rather the Spirit in the wheels, that ſets and keeps them
all in motion. God is not, cannot, be moved by any thing out of him-
ſelf; the occaſion is in man, his miſery and wretchedneſs. But fin
bringing that miſery, wrath might have iſſued out rather than compaſ-
ſion ; but God knowing how to adjuſt all with his own honour and per-
fe&tions, would pity and ſave rather than deſtroy. He delights in mercy;
where ſin abounded, grace did much more abound. We'read of riches of
goodneſs and mercy, Rom. 2. 4. Eph. 2. 7. Let us acknowledge this,
and give him the glory of it, not turning it to wantonneſs, but to thank-
fulneſs and obedience. -
III. Here is the means, or inſtrumental cauſe; the ſhining out of this
love and grace of God in the goſpel, after it appeared, that is, in the
word. The appearing of love and grace has, through the Spirit, great
virtue to ſoften and change and turn to God, and ſo is “ the power of
God to ſalvation, to every one that believeth.” Thus having aſſerted
God to be the Author, his free grace the ſpring, and the manifeſtation
of this in the goſpel the means, of ſalvation; that the honour of all ſtill
may be the better ſecured to him,
IV. Falſe grounds and motives are here removed; “Not by works
of righteouſneſs which we have done, but according to his mercy, he
ſaved us;” not for foreſeen works of our’s, but his own free grace and
mercy alone. Works muſt be in the ſaved, (where is room for it,) but
not among the cauſes of his ſalvation ; they are the way to the kingdom,
not the meriting price of it; all is upon the foot of undeſerved favour
and mercy from firſt to laſt. Ele&tion is of grace; we are choſen to be
holy, not becauſe it was antecedently ſeen that we ſhould be ſo, Eph.
1.4. It is the fruit, not the cauſe, of election; (2 Theſſ 2. 13.)
“God hath from the beginning choſen you to ſalvation through ſanétifi-
cation of the Spirit and belief of the truth.” So effectual calling, in
which election breaks out, and is firſt ſeen ; (2 Tim. J. 9.) “He hath
ſaved us, and called us with a holy calling ; not according to our works,
but according to his own purpoſe and grace, which was given us in
Chriſt Jeſus before the world began.” We are justified freely by grace,
(Rom. 3. 24.) and ſanctified and ſaved by grace, Eph. 2.8. “By grace
ye are ſaved, through faith; and that not of yourſelves, it is the gift of
God.” Faith and all ſaving graces are God’s free gift and works; the
beginning, increaſe, and perfeótion of them in glory, all are from this.
In building men up to be a holy temple unto God, from the foundation
to the top-stone, we must cry nothing but Grace, grace unto it. It is
“ not of works, lest any man ſhould boast ; but of grace, that he who
glorieth ſhould glory only in the Lord.” Thus the true cauſe is ſhewn,
and the falſe removed. -- .
V. Here is the formal cauſe of ſalvation, or that wherein it lies, the
beginnings of it at least—in regeneration or ſpiritual renewing, as it is
here called. Old things paſs away, and all things become new, in a moral
and pirituai, not in a phyſical and natural, ſenſe. It is the ſame man,
but with other diſpolitions and habits; evil ones are done away, as to
the prévalency of them at preſent; and all remains of them in due time
will be ſo, when the work ſhall be perfected in heaven. A new prevail-
ing principle of grace and holineſs is wrought, which inclines and ſways |
and governº, and makes the mans a newºman, a new creature; new,
thoughts, deſires, and affections, a new and holy turn of life and ačtions;
the life of God in man, not only from God in a fpecial manner, but
conformed and tending to him. Here is ſalvation begun, and which will:
be growing and increaſing to perfection; therefore it is ſaid, He ſaved
us. , What is ſo begun, as ſure to be perfeóted in time, is expreſſed as if
it already were ſo. Let us look to this, therefore without delay; we
muſt be initially ſaved now, by regeneration, if on good ground we would
expect complete ſalvation in heaven; the change then will be but in
degree, not in kind ; grace is glory begun, as glory is but grace in its
perfeótion. How few mind this Moſt ačt as if they were afraid to be
happy before the time ; they would have heaven, they pretend, at laſt,
yet care not for holineſs now ; that is, they would have the end without
the beginning; ſo abſurd are finners. But without regeneration, that
is, the firſt reſurreștion, there is no attaining of the ſecond glorious one,
the reſurreótion of the juſt. Here then is formal ſalvation; in the new
divine life wrought by the goſpel. - ' -
VI. Here is the outward fign and ſeal thereof in baptiſm, called there-
fore the washing of regeneration. The work itſelf is inward and ſpiri-
tual; but this is outwardly ſignified and ſealed in this ordinance. Water
| is of a cleanſing and purifying nature, does away the filth of the fleſh,
and ſo was apt to fignify the doing away of the guilt and defilement of
fin by the blood and Spirit of Chriſt; though that aptneſs alone, with-
out Chriſt’s inſtitution, had not been ſufficient. This it is that makes it
of this fignification on God’s part, a ſeal of righteouſneſs by faith, as
circumciſion was, in the place of which it ſucceeds; and on our's, an
engagement to be the Lord's. Thus baptiſm ſaves figuratively, and
ſacramentally, where it is rightly uſed ; (A&ts 22. 16.) “Ariſe, and
be baptized, and waſh away thy fins, calling upon the name of the Lord.”
So Eph. 5, 26. “That he might ſanétify and cleanſe us by the waſhing
of water by the word.” Slight not this outward ſign and ſeal, where it
may be had according to Chriſt’s appointment; yet reſt not in the out-
ward waſhing only, but look to the answer of a good conſcience, without
which the external waſhing will avail nothing. The covenant ſealed in
baptiſm binds to duties, as well as exhibits and conveys benefits and pri-
vileges; if the former be not minded, in vain are the latter expected.
Sever not what God has joined; in both the outer and inner part is
baptiſm complete ; as he that was circumciſed, became debtor to the
whole law, (Gal. 5. 3.) ſo is he that is baptized, to the goſpel, to obſerve
all the commands and ordinances thereof, as Chriſt appointed; (Matth.
28. 19.) “Diſciple all nations, baptizing them in the name of the Fa-
ther, and of the Son, and of the Holy Ghoſt; teaching them to obſerve
all things whatſoever I have commanded you.”
This is the outward ſign and ſeal of ſalvation, baptiſm, called here the
washing of regeneration. * , - -
VII. Here is the principal efficient; the Spirit of God, it is the re-
newing of the Holy Ghost ; not excluding the Father and the Son, who
in all works without themſelves are concurring; nor the uſe of means,
the word and ſacraments, by which the Spirit works; through his ope-
ration it is that they have their ſaving effect. In the economy of our
ſalvation, the applying and effecting part is eſpecially attributed to the
Holy Spirit. We are ſaid “to be born of the Spirit; to be quickened
and ſanétified by the Spirit; to be led and guided, ſtrengthened and
helped, by the Spirit.” Through him we mortify ſin, perform duty,
walk in God’s ways; all the aëts and operations of the divine life in us,
the works and fruits of righteouſneſs without us, all are through this
bleſſed and holy Spirit, who is therefore called the Spirit of life, and of
grace and holineſs; all grace is from him. Earneſtly therefore is he to
be ſought, and greatly to be heeded by us, that we quench not his holy
motions, nor reſiſt and oppoſe him in his workings. Res delicatula est
Spiritus—The Spirit is a tender thing; as we act toward him, ſo may we
expe&t he will to us; if we ſlight and reſiſt and oppoſe his workings, he
will ſlacken them; if we continue to vex him, he will retire. “Grieve
not therefore the Holy Spirit of God, whereby ye are ſealed to the day
of redemption,” Eph. 4, 30. The Spirit ſeals by his renewing and ſanc-
tifying, his witneſſing and aſſuring work; he diſtinguiſhes and marks out
for ſalvation, fits for it, it is his work ; we could not turn to God by
any ſtrength of our own, any more than we can be juſtified by any righ-
teouſneſs of our own. - .
VIII. Here is the manner of God’s communicating this Spirit in the
gifts and graces of it; not with a ſcanty and niggardly hand, but moſt
freely and plentifully ; Which he shed on us abundantly. More of the
Spirit in its gifts and graces is poured out under the goſpel than was
under the law; whence it is eminently ſtyled the ministration of the

*
- § - . . ..* ... " '
& Cº. 6s: ,
*, *, *... ", 3 : - , ºr-r",..., -
“The law came by Moſes, but grace and truth by Jeſus Chriſt ;” that
is, a more plentiful effuſion of grace, fulfilling the promiſes and prophe-
cies of old ; (Iſa. 44, 3.) “I will pour water upon him that is thirſty,
and floods upon the dry ground. -
and my bleſſing upon thine offspring :” this greateſt and beſt of bleſſ.
ings, an effuſion of grace, and of the ſanétifying gifts of the Spirit. Joel
2. 28. I will pour out my Spirit upon all fesh ; not on Jews only, but
Gentiles alſo. This was to be in goſpel-times; and accordingly, (A&ts
2. 17, 18, 38.), ſpeaking of Chriſt riſen and aſcended, “ having received
of the Father the promiſe of the Holy Ghoſt, he hath ſhed forth (ſays
Peter) this, that ye now ſee and hear;" and ch. 10. 44, 45. The Holy
Ghost fell on all them that heard the word, Gentiles as well as Jews.
Thoſe indeed were, in a great meaſure, the miraculous gifts of the Holy
Ghoſt, but not without the ſanétifying graces of it alſo accompanying
many if not all of them. There was then great abundance of common
gifts of illumination, outward calling and profeſſion, and general faith,
and of more ſpecial gifts of ſanétification too, ſuch as faith, and hope,
and love, and other graces of the Spirit. Let us get a ſhare in theſe.
What will it fignify if much be ſhed forth, and we remain dry Our
condemnation will but be aggravated the more, if under ſuch a diſpenſa-
tion of grace we remain void of grace. Be filled with the Spirit, ſays
the apoſtle ; it is duty as well as privilege, becauſe of the means which
God in the goſpel is ready to bleſs and make effectual ; this is the man-
ner of God’s communicating grace and all ſpiritual bleſfings under the
goſpel, plentifully ; he is not ſtraitened towards us, but we toward him
and in ourſelves. . . . . . . .
IX. Here is the procuring Cauſe of all, namely, Chriſt; Through
Jesus Christ our Saviour. He it is who purchaſed the Spirit and his ſaving
gifts and graces ; all come through him, and through him as a Saviour,
whoſe undertaking and work it is to bring to grace and glory; he is
our Righteouſneſs and Peace, and our Head, from whom we have all
fpiritual life and influences. “He is made of God to us Wiſdom, Righ-
teouſneſs, Sanélification, and Redemption.” Let us praiſe God for him
above all ; let us go to the Father by him, and improve him to all ſanc-
tifying and ſaving purpoſes. Have we grace : Let us thank him with
the Father and Spirit for it: “ account all things but loſs and dung for
the excellency of the knowledge of him,” and grow and increaſe therein
more and more. -
, X. Here are the ends why we are brought into this new ſpiritual con-
dition, namely, juſtification, and heir-ſhip, and hope of eternal life;
“That, being juſtified by his grace, we ſhould be made heirs according
to the hope of eternal life.” Juſtification in the goſpel-ſenſe is the free
remiſſion of a finner, and accepting him as righteous through the righte-
ouſneſs of Chriſt received by faith. In it there is removing guilt that
bound to puniſhment, and accepting and dealing with the perſon as one
that now is righteous in God’s fight. This God does freely as to us,
yet through the intervention of Chriſt's ſacrifice and righteouſneſs laid
hold on by faith ; (Rom. 3, 20, &c.) “By the deeds of the law ſhall
no fleſh be juſtified; but through the righteouſneſs of God which is by
faith of Jeſus Chriſt unto all and upon all them that believes" whence
(v. 24.), we are ſaid to be “juſtified freely by his grace, through the
redemption that is in Jeſus Chriſt ; whom God hath ſet forth to be a
Propitiation through faith in his blood, to declare his righteouſneſs for
the remiſſion of fins ; that he might be juſt, and the Juſtifier of him that
believeth in Jeſus.” . God, in juſtifying a finner in the way of the goſ-
pel, is gracious to him, and yet juſt to himſelf and his law; forgiveneſs
being through a perfeót righteouſneſs, and ſatisfaction made to juſtice
by Chriſt, who is the Propitiation for fin, and not merited by the finner
himſelf. So it is here; “Not by works of righteouſneſs which we have
done, but according to his mercy, he ſaved us ; that, being juſtified by
his grace, we ſhould be made heirs according to the hope of eternal life.”
It is by grace, as the ſpring and riſe, (as was ſaid,) though through the
redemption that is in Christ, as making the way, God’s law and juſtice
being thereby ſatisfied ; and by faith applying that redemption. Aćts
13. 39. “By him (by Christ) all that believe are juſtified from all
things, from which they could not be juſtified by the law of Moſes.”
• Whence the apoſtle defires “to be found in him, not having his own
righteouſneſs, which was of the law, but that which is through the faith
of Chriſt, the righteouſneſs which is of Ged by faith.” Let us not
truſt therefore in our own righteouſneſs or merit of good wotks, but in
Chriſt’s righteouſneſs alone, received by faith for juſtification and accept-
Spirit, 2 Cor. 3. 8. A meaſure of the Spirit the church has had in all.
ages, but more in goſpel-times, ſince the coming of Chriſt, than before;
I will pour my Spirit upon thy ſeed,
The Import and Origin of Salvation.
it in works of obedience; not however, as our juſtifying righteouſneſs,
before God, but as fruits of our juſtification, and evidences of our intereſt.
in Chriſt, and qualification for life and happineſs, and the very beginning
and part of it : but the procuring of all this is by Chriſt, that, being juſ:
tifted by his grace, we should be made heirs. Obſerve, Our juſtification .
is by the grace of God, and our juſtification bu that grace is neceſſary in
order to our being made heirs of etºrnal life; without ſuch juſtification
there can be no adoption and ſon. ſhip, and ſo no right of inheritance.
John I. 12. “Whoever received him, (namely, Christ,) to them gave
he power to become the ſons of God, even to them that believe on his
name.” Eternal life is ſet before us in the promiſe, the Spirit works
faith in us, and hope of that life, and ſo are we made heirs of it, and have
a kind of poſſeſſion of it even now ; faith and hope bring it near, and fill
with joy in the well grounded expe&tance of it. The meaneſt believer
is a great heir ; though he have not his poition in hand, he has good
hope through grace, and may bear up under all difficulties; there is a
better ſtate in view, he is waiting for an inheritance incorruptible, unde-
filed, and that fadeth. not away, reſerved in heaven for him.” How well
may ſuch comfort themſelves with theſe words ! And now all this gives
good reaſon why we ſhould shew all neekneſs to all men, becauſe we have
experienced ſo much benefit by the kindneſs and love of God to us, and
may hope that they, in God’s time, may be partakers of the like grace
as we are. And thus of the reaſons of equal and gentle, meek and ten-
der behaviour towards others; from their own bad condition in time
paſt, and the preſent more happy ſtate into which they are brought,
without any merit or deſervings of their own, and whereinto by the ſame
grace others may be brought alſo. -
The apoſtle, having opened the duties of chriſtians in common, with
the reaſons reſpecting themſelves, adds another from their goodneſs and
uſefulneſs to men.
8. This is a faithful ſaying; and theſe things I will that
thou affirm conſtantly, that they who have believed in
God might be careful to maintain good works. Theſe
things are good and profitable unto men. !
1. Obſerve, When he has opened the grace of God towards us, he
immediately preſſes the neceſſity of good works; for we muſt not expect
the benefit of God’s mercy, unleſs we make conſcience of our duty 3
“This is a faithful ſaying, and theſe things I will that thou affirm con-
ſtantly ;” this is a true chriſtian doćtrine of higheſt importance, and
which miniſters muſt moſt earneſtly and conſtantly preſs and inculcate;
that they who have believed in God, do not think that a bare naked faith
will ſave them ; but it muſt be an operative, working faith, bringing
forth the fruit of righteouſneſs; the y muſt make it their care to main-
tain good works, not to do them occaſionally only, and when opportuni-
ties come in their way, but to ſeek opportunities for doing them. Theſe
things are good and profitable unto men : theſe good works, ſay ſome, or
the teaching of these things, rather than idle queſtions, as follow. Theſe
things are good in themſelves, and the teaching of them uſeful to man-
kind, making perſons a common good in their places.
2. Obſerve, Miniſters, in teaching, muſt ſee that they deliver what is
ſound and good in itſelf, and profitable to them that hear : all muſt be
to the uſe of edifying both of perſons and ſocieties.
Here is the fifth and laſt thing in the matter of the epiſtle ; what
Titus ſhould avoid in teaching; how he ſhould deal with a heretic ; with
ſome other direétions. -
9. But avoid fooliſh queſtions, and genealogies, and con-
tentions, and ſtrivings about the law ; for they are unpro-
fitable and vain. -
1. That the apoſtle’s meaning here might be more clear and full, and
eſpecially fitted to the time and ſtate of things there, and the many
|judaizers among them, he tells Titus what, in teaching, he ſhould ſhun.
| There are needful queſtions to be diſcuſſed and cleared, ſuch as make for
|improvement in uſeful knowledge; but idle and fooliſh inquiries, tending
| neither to God’s glory nor the edification of men, theſe muſt be ſhunned.
| Some may have a ſhew of wiſdom, but are vain, as many among the
|Jewiſh do&ors, as wełł as of kater ſchool-men, who abound with queſ-
|tions of no mement or uſe to faith or practice; avoid theſe. And gene-
|alogies of the gods, ſay fome, that the heathen poets mad Îuck noiſe
ance with God. Inherent righteouſnes we muſt have, and the fruits of about ; or rather thoſe than the Jews were ſo curious in ; ſome lawful
and uſeful inquirie, wight be made into theſe things, to ſee the fulfilling
of the ſcriptures in ſome caſes, and eſpecially in the defeent of Chriſt
*
boaſting of a long pedigree, and much more ſuch as the Jewiſh teachers
were ready to buſy themſelves in, and trouble their hearers with, even
fince Chriſt was come, and that diſtinétion of families and tribes had |
been taken away, as if they would build again that polity which now is |
aboliſhed ; theſe Titus muſt withſtand as fooliſh and vain.
tions, and strivings about the law.
And conten-
church ; though by the goſpel and coming of Chriſt they were ſurper-
ſeded and done away. Titus muſt give no countenance to theſe, but
avoid and oppoſe them ; for they are unprofitable and vain : this is to be
referred to all thoſe foolish questions and genealogies, as well as thoſe
strivings about the law.
up in godlineſs, that they are hinderances of it rather : the chriſtian re-
ligion and good works, which are to be maintained, will hereby be
weakened and prejudiced ; the peace of the church diſturbed, and pro-
greſs of the goſpel ſtaid. Obſerve, Miniſters muſt not only teach things
good and uſeful, but ſhun and oppoſe the contrary, what would corrupt
the faith, and hinder godlineſs and good works; nor ſhould people have
itching ears, but love and embrace ſound doćtrine which tends moſt to
the uſe of edifying. - . . . .
2. But becauſe, after all, there will be hereftes and heretics in the
church, the apoſtle next dire&ts Titus what to do in ſuch a caſe, and how
to deal with ſuch. . . . . -
10. A man that is a heretic after the firſt and ſecond
admonition reject; 11. Knowing that he that is ſuch, is
ſubverted, and finneth, being condemned of himſelf.
He who forſakes the truth as it is in Chriſt Jeſus, and broaches falſe
doćtrines and propagates them to the corrupting of the faith in weighty
and momentous points, and breaks the peace of the church about them,'
They are ſo far from inſtructing and building |
let ſuch a one be rejećted, after due means uſed to reclaim him. Ad- |
moniſh him once and again, that, if poſſible, he may be brought back,
and thou mayeſt gain thy brother; but if that will not reduce him, that
others be not hurt, caſt him out of the communion, and warn all chriſ-
tians to avoid him. Knowing that he that is ſuch, is ſubverted, turned off
from the foundation, aud/inneth grievouſly, being self condemned. Thoſe
who will not be reclaimed by admonitions, but are obſtinate in their fins
and errors, are ſubverted and ſelf-condemned; they inflićt that puniſhment
upon themſelves that the governors of the church ſhould inflićt upon
them: they throw themſelves out of the church, and throw off its com:
munion, and ſo are ſelf-condemned. 1. Obſerve, How great an evil
proper hereſy is, not lightly therefore to be charged upon any, though
greatly to be taken heed of by all. Such a one is ſubverted or pervert-
ed; a metaphor from a building ſo ruined, as that it is hard, if poſſible,
to repair and raiſe it up again. Proper heretics have ſeldom been re-
covered to the true faith : not ſo much defe&t of judgment, as perverſe-
neſs of the will, being in the caſe, through pride, or ambition, or ſelf-
willedneſs, or covetouſneſs, or ſuch like corruption, which therefore
muſt be taken heed of ; “Be humble, love the truth, and practiſe it,
and damning hereſy will be eſcaped.” 2. Obſerve, Pains and patience
muſt be uſed about thoſe that err moſt grievouſly. They are not eaſily
and ſoon to be given up and caſt off, but competent time and means muſt
be tried for their recovery. 3. Obſerve, The church’s means even with
heretics are perſuaſive and rational. They muſt be admoniſhed, inſtructed,
and warned ; ſo much wateria, imports. 4. Obſerve, Upon continued
obſtimacy and irreclaimableneſs, the church has power, and is obliged, to
preſerve its own purity, by ſevering ſuch a corrupt member; which dif-
cipline may by God’s bleſfing become effectual to reform the offender,
or leave him the more inexcuſable in his condemnation.
The apoſtle ſubjoins ſome further direétions.
12. When I ſhall ſend Artemas unto thee, or Tychicus,
be diligent to come unto me to Nicopolis : for I have de-
termined there to winter. 13. Bring Zenas the lawyer
and Apollos on their journey diligently, that nothing be
wanting unto them.
Here are two perſonal things enjoined !
I. That Titus ſhould hold himſelf ready to come to Paul at Nicopolis,
Vol. V. No. 104.
| eminent and faithful miniſter.
(a city of Thrace, as is reckoned, on the borders of Macedonia,) ſo ſoon
- - |as Artemas or Tychicus ſhould be ſent to Crete, to ſupply his place, and
the Meſſiah; but all that ſerved to pomp only, and to feed vanity, in .* * *- -
take care of the churches there when he ſhould leave them. . The apoſ.
tle would not have them in their young and weak ſtate be without one
or other of chief-ſufficiency, to guide and help them. Titus, it ſeems,
was not their ordinary fixed biſhop or paſtor, but an evangeliſt, otherwiſe
Paul would not have called him ſo much from his charge. Of Artemas
| we read little, but Tychicus is mentioned on many occaſions with reſpect;
There were thoſe who were for the
Moſaic rites and ceremonies, and would have them continued-in the
Paul calls him “a beloved brother, and faithful miniſter, and fello w.
ſervant in the Lord:” one fit therefore for the ſervice intimated. When
Paul ſays to Titus, “Be diligent to come to me to Nicopolis, for I have
determined there to winter,” it is plain that the epiſtle was not written
from Nicopolis, as the poſtcript would have it, for then he would have
ſaid, I determined here, not there, to winter. - ... .
2. The other perſonal charge to Titus, is, that he would bring two
of his friends on their journey diligently, and ſee them furniſhed, ſo that
| nothing should be wanting to them. This was to be done, not as a piece
of common civility only, but of chriſtian piety, out of reſpect both to
them and the work they were ſent about, which probably was to preach
the goſpel, or to be ſome way ſerviceable to the churches. Zenas is
| ſtyled the lawyer, whether in reference to the Roman or the Moſaic law,
as having ſome time been his profeſſion, is doubtful. Apollos was an
Accompanying ſuch part of their way,
and accommodating them for their work and journeys, was a pious and
had before bid Titus teach, (v. 8.), he repeats here. -
| needful ſervice. And to further this, and lay in for it, what the apoſtle
14. And let our's alſo learn to maintain good works for
neceſſary uſes, that they be not unfruitful. •.
Let chriſtians, thoſe who have believed in God, learn to maintain
good works, eſpecially ſuch as theſe, ſupporting miniſters in their work
of preaching and ſpreading the goſpel, hereby becoming fellow-helpers to
the truth, 3d epiſtle of John, v. 6...8. That they be not unfruitful. Chriſ-
tianity is not a fruitleſs profeſſion; the profeſſors of it muſt be “filled
with the fruits of righteouſneſs, which are by Jeſus Chriſt, to the glory
and praiſe of God.” It is not enough that they be harmleſs, but they
muſt be profitable, doing good, as well as eſchewing evil. “Let our’s
ſet up and maintain ſome honeſt labour and employments to provide for
themſelves and their families, that they be not unprofitable burthens on
the earth ;” ſo ſome underſtand it. Let them not think that chriſtianity
gives them a writ of eaſe ; no, it lays an obligation upon them to ſeek
ſome honeſt work and calling, and therein to abide with God. This is
of good report, will credit religion, and be good to mankind; they will
not be unprofitable members of the body, or burthenſome and chargeable
to others, but enabled to be helpful to thoſe in want. To maintain good
works for necessary uses ; not living like drones on the labours of others,
but themſelves fruitful to the common benefit. -
The apoſtle concludes with ſalutations and benedićtions.
*
15. All that are with me, ſalute thee. Greet them that
love us in the faith. Grace be with you all. Amen.
Though perhaps not perſonally known, (ſome of them at leaſt,) yet
all by Paul teſtify their love and good wiſhes to Titus, owning him
thereby in his work, and heartening him to go on therein. Great com:
fort and encouragement it is to have the heart and prayers of other chriſ-
tians with and for us. Greet them that love us in the faith, or for the
jaith, who are our loving fellow-chriſtians. Holineſs, or the image of
God in any, is the great endearing thing, what gives ſtrength to all other
bonds, and is itſelf the beſt. Grace be with you all. Amen. This is
the cloſing benedićtion, not to Titus alone, but to all the faithful with
him : which ſhews, that though the epiſtle bears the fingle name of
Titus in the inſcription, yet it was for the uſe of the churches there, and
they were in the eye, and upon the heart, of the apoſtle, in the writing
of it. “ Grace be with you all, the love and favour of God, with the
fruits and effects thereof, according to need ; fpiritual ones, eſpecially,
and the increaſe and feeling of them more and more in your ſouls.”
This is the apoſtle's wiſh and prayer, ſhewing his affection to them, his’
define of their good, and a means of obtaining for them, and bringing
down upon them, the thing requeſted. Obſerve, Grace is the chief
thing to be wiſhed and begged for, with reſpect to ourſelves or others;
it is, ſummarily, all good. Amen ſhuts up the prayer, expreſſing defire
and hope, that ſo it may, and ſo it ſhall be. * . **.
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different from all the others;
The occaſion of it was 'th §: f
Onéſimus, who, havin buried.
the apoſtle in bonds, and mi
—l.
THIS epiſtle to Philemonis placed the laſt of thoſe with the name of Paul to them, perhaps becauſe the ſhorteſt, and of an argument peculiar and
ye; ſuch as the Spirit of God, who indited it, ſaw would, in its kind, be very inſtructive and uſeful in the churches.
*hilemon, one of note, and probably a miniſter in the church of Coloſſe, a city of Phrygia, had a ſervant named
is goqds, ran away from him, and in his rambles came to Rome; where Paul was then a priſoner for the goſ-
en further uſeful to him ; but underſtanding him to be another man’s ſervant, he would not, without his
pel, and º * preaching there, was, by the bleſfing of God, converted by him ; after which he miniſtered awhile to
l º
mig t hay §
• , . . tº . . iſr i Yºſ, 13.055
conſent, detain him, but
• ini, & J. tºn; hijit àf t
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EFORE we enter: on the expoſition," ſuch general things as fol-
"low"may be taken notice of from the epiſtle, and what relates to it;
namely; . . . . . . . . . tº tº "… ."
1. The goodneſs and mercy of God to a poor wandering finner,
bringing him by his gracious providence under the means, and making
thetfi effèétual to his converſion. Thus came, he to be “ſought of him
. aſked not for him, and to be found of him that ſought him not,”
ač.6 ..I. * f :
I #: great and endeared affection between a true convert and him
whöß"God uſed to be the inſtrument,of his-converſion. Paul regards
this 63rºfugitive how as his son, in the faith, and terms him his own
bowels;"Aad Onefimus readily, ſerves Paul in priſon; and would gladly.
have continued to do ſo, would duty have permitted; but, being another's
ſervânt, he muſt return and ſubmit himſelf to his maſter, and be at his
diſpoſal.' * } " ; 2 N - , i t
III. The tender and good ſpirit of this bleſſed apoſtle Paul. With
what'earneſtneſs does he concern himſelf for the poor ſlave Being now,
through his preaching, reconciled to God, he labours for reconciliation
between him and his maſter. How pathetic a letter does he here write
in his behalf Scarcely any argument is forgotten, that could poſſibly
be uſed in the caſe ; and all preſſed with ſuch force, that, had it been
the greateſt favour to himſelf that he was aſking, he could not have uſed
morg; tı, , , ! . . . . . *-
IV. The remarkable providence of God in preſerving ſuch a ſhort
writing as this, that might be thought of little concern to the church,
being not only a letter to a particular perſon, (as thoſe to Timothy, and
Titus, and Gaius, and the eleēt lady, likewiſe were,) but of a private
perſonal matter, namely, the receiving of a poor fugitive ſervant into the
favour, and family of his injured maſter. What in this is'there that con-
ºr
*m.
Fr f
cerns the common ſalvation ? And yet over this has there been a ſpecial
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In this epistle, we have, I. The
body ºf it, v.,8.21. And then the concluſion, v. 22, to the end. " '
• { . |} : * , , r)", tº f\ ) ; ; ;
º AUL, a priſoner of Jeſus Chriſt, and (Timothy our
( i vy
* r ; : * * * * * *
fellowiłabourer,' 2, And to our L:loved Apphia, and
f
preface, 'U, 1...?." ‘WI. Theºfubſtance and t
brother, unto Philemon our dearly 'beloved, and |
with this letter-commendatory, wherein he earneſtly ſues for his pardon and kind reception.
divine care, it being given (as the other ſcriptures were) by inspiration
of God, and, in ſome ſort, as they are, “profitable for doćtrine, for re-
proof, for correótion, and for inſtrućtion in righteouſneſs.” God would
have extant a proof and inſtance of his rich and free grace for the en-
couragement and comfort of the meaneſt and vileſt of finners, looking to
him for mercy and forgiveneſs; and for inſtrućtion to miniſters and
others not to deſpiſe any, much leſs to judge them as to their final ſtate,
as if they were utter caſt-aways; but rather to attempt their converſion,
hoping they may be ſaved; likewiſe how to behave toward them. Joy
muſt be on earth, as well as there is in heaven, over one ſinner who re-
penteth; they muſt now be loved and helped and confirmed in good,
and furthered in it; and in their outward concerns, their comfort and
welfare muſt be conſulted and promoted as much as poſſible. And on
their part, they muſt be humble and grateful, acknowledging God and
his inſtruments, in what good they have received, ready to all ſuitable
returns, making what reparation they can in caſe of injuries, and living
a life of thankfulneſs and obedience. To ſuch purpoſes may this epiſtle
have been written and preſerved. And perhaps,
V. There may be ſomething further in all this ; at leaſt, by way of al-
luſion, it is applicable to the mediation and interceffion of Chriſt for poor
finners. We, like Onefimus, were revolters from God’s ſervice, and had
injured him in his rights; Jeſus Chriſt finds us, and by his grace works
a change in us, and then intercedes for us with the Father, that we may be
received into his favour and family again, and paſt offences may be forgiven;
and we are ſure that the Father heareth him always. There is no reaſon to
doubt but Paul prevailed with Philemon to forgive and receive Onefi-
mus; and more reaſon have we to be confident that the interceſſion of
Chriſt with the Father is prevalent for the acceptance of all whoſe caſe
he takes in hand, and recommends to him. From theſe general obſerva-
tions we come to the epiſtle itſelf.
"Archippus our fellow-ſoldier, and to the church in thy
houſe.
$ & ... ſ ( , , • • ‘
In theſe two, firſt verſes of the preface are the perſons from and to
whom it is, written, with ſome annexed note or title, implying ſomewhat
of argument to the purpoſe of the letter.
1. The persons writing : Paul, the principal, who calls himſelf a pri-
i

A.D. 62. - - PHILEMON. Gratitude on Philemon's Behalf.
soner of Jesus Christ, that is, for Jeſus Chriſt. A priſoner ſimply is no |
comfort or honour; but ſuch as Paul was, for theºfaith and preaching of
the gospel, this was true glory, and proper to move Philemon upon the
requeſt made to him by ſuch a one. A petition from one ſuffering for
Chriſt and his goſpel, ſurely would be tenderly regarded by a believer
and miniſter of Chriſt, and eſpecially when ſtrengthened too with the
concurrence of Timothy, one eminent in the church, ſometimes called
by Paul his son in the faith, but now, it is likely, grown more in years,
he ſtyles him his brother. What could be denied to two ſuch petitioners;
Paul is not ſlight in ſerving a poor convert; he gets all the additional
help he could in it.
2. The persons written to, are Philemon and Apphia, and with the
Archippus, and the church in Philemon’s houſe. Philemon, the maſter
of Onefimus, was the principal, to whom the letter is inſcribed ; the
head of the family, in whom were the authority and power of taking in
or ſhutting out, and whoſe property Onefimus was ; with him therefore
chiefly lay the buſineſs. To Philemon our dearly beloved, and fellow-
dabourer; a good man he was, and probably a miniſter, and on both
accounts dearly beloved by Paul. A lover of good men is one property
of a good miniſter, (Tit. I. 8.) and eſpecially muſt ſuch love thoſe who
labour with them in the work of the gospel, and who are faithful therein.
The general calling as christians, knits thoſe together who are chriſtians;
but when conjunétion in the special calling as ministers is added, this will
be further endearing. Paul, in the higheſt degree of miniſtry, not only
calls Timothy, an evangeliſt, his brother, but Philemon, an ordinary
paſtor, his dearly beloved fellow-labourer; an example of humility and
condeſcenſion, and of all affectionate regards, even in thoſe that are
higheſt in the church, towards others that are labourers in the ſame ſpe-
cial heavenly calling. With Philemon Apphia is joined, probably his
yoke-fellow ; and having a concern in the domeſtic affairs, the apoſtle
direéts to her likewiſe. She was a party offended and injured by Onefi-
mus, and therefore proper to be taken notice of in a letter for reconcilia-
tion and forgiveneſs. Juſtice and prudence would dire&t Paul to this
expreſs notice of her, who might be helpful, furthering of the good ends
of his writing. She is ſet before Archippus, as more concerned, and
having more intereſt. A kind conjunction there is in domeſtic matters
between huſband and wife, whoſe intereſts are one, and affections and
ačtings muſt be according. Theſe are the principal parties written to.
The leſs principal are, Archippus, and the church in Philemon's houſe.
Archippus was a miniſter in the church of Coloſſe, Philemon’s friend,
and probably co-paſtor with him ; Paul might think him one whom
Philemon would adviſe with, and who might be capable of furthering.
the good work of peace-making and forgiveneſs, and therefore might
judge fit to put him in the inſcription of the letter, with the adjunct of
Jellow-soldier. He had called Philemon his fellow-labourer. Miniſters |
muſt look on themſelves as labourers and ſoldiers, who muſt therefore
take pains and endure hardſhip ; they muſt ſtand on the guard, and make
ood their poſt ; muſt look on one another as fellow-labourers, and fel-
#. who muſt ſtand together, and ſtrengthen one another’s hands
and hearts in any work of their holy function and calling : they need ſee
to it, that they be provided with ſpiritual weapons, and ſkill to uſe
them ; as labourers, they muſt miniſter the word, and ſacraments, and iſ
diſcipline, and watch over ſouls, as those that must give an account of,
them, and as soldiers, they muſt fight the Lord’s battles, and not en-
tangle themſelves in the things of this life, but attend to the pleaſing of him
who hath choſen them to be ſoldiers, 2 Tim. 2.4. To theſe it is added,
And to the church in thy house, his whole family, in which the worſhip of
God was kept up, ſo that he had, as it were, a church in his houſe.
Obſerve, Families which generally may be moſt pious and orderly, may
yet have one or other in them impious and wicked. This was the ag-
gravation of Onefimus’ fin, that it was where he might and ſhould have
learned better; it is likely that he was ſecret in his miſconduct, till his
flight diſcovered him. Hearts are unknown but to God, till overta&ts
diſcover them ; yet this one evil ſervant did not hinder Philemon’s houſe
from being called and counted a church, for the religious worſhip and
order that were kept up in it : and ſuch ſhould all families be—nurſeries
of religion, ſocieties where God is called on, his word read, and ſabbaths
obſerved, and the members inſtrućted in the knowledge of him and of
their duty to him : neglect of this is followed with ignorance and all |
corruption. Wicked families are nurſeries for hell, as good ones are for
heaven. Maſters and others of the family may not think it enough to be
good, ſingly and ſeverally in their perſonal capacities, but they muſt be
ſocially ſo; as here Philemon’s houſe was a church ; and Paul, for ſome
concein that all might have in this matter of Onefimus, dire&ts to them |
all; that their affection as well as Philemon's, might return to him; and
that in their way and place they might further, and not hinder, the récon.
ciliation wiſhed and ſought. Defirable it is, that all in a family be well
affected towards one another, for furthering their particular and the
ºommon good and benefit of all. On ſuch accounts might it be, that
Paul inſcribes his letter here ſo generally, that all might be the more
ready to own and receive this poor convert, and to behave affectionately
| toward him. Next to this inſcription is, the apostle's salutation of those
named by him.
3. Grace to you, and peace from God our Father and
| the Lord Jeſus Chriſt.
This is the token in every epistle; ſo the apoſtle writes. He is a hearty
well-wiſher to all his friends, and wiſhes for them the beſt things; not
gold or filver, or any earthly good, in the firſt or chief place, but grace
4nd peace from God in Christ; he cannot give them himſelf, but he prays
for them from him who can beſtow them. Grace, the free favour and
gºod-will of God the Spring and Fountain of all bleſfings : and peace,
all good, as the fruit and effect of that grace. To you, that is, be be-
flowed on you, and continued to you, with the comfortable feeling and
ſenſe of it in yourſelves. From God our Father, and the Lord Jesus
Christ. The Holy Spirit alſo is underſtood, though not named ; for all
aćts toward the creatures are of the whole Trinity : from the Father,
who is our Father in Chriſt, the firſt in order of ačing as of ſubfiſting;
and from Chriſt, his favour and good-will as God, and the fruits of it
through him as Mediator God-mān; it is in the beloved that we are ac-
cepted, and through him we have peace and all good things; who is,
with the Father and Spirit, to be looked to, and bleſſed and praiſed, for
all, and to be owned, not only as Jeſus and Chriſt, but as Lord alſo. In
2 Cor. 13. 14, the apoſtle's benedićtion is full; “ The grace of the
Lord Jeſus Chriſt, and the love of God, and the communion of the Holy
Ghoſt, be with you all. Amen.” Obſerve, Spiritual bleſfings are firſt and
eſpecially to be fought for ourſelves and others. The favour of God and
peace with him, as in itſelf it is the beſt and moſt defirable good, ſo is it
the cauſe of all other, and what puts ſweetneſs into every mercy, and
can make happy even in the want of all earthly things. “Though
there be no herd in the ſtall, and the labour of the olive fail, yet may such
rejoice in the Lord, and joy in the God of their ſalvation,” Hab. 3.
17, 18. “ There are many that ſay, Who will ſhew us any good 2"
But if God “ lift up the light of his countenance, that will put more
joy and gladneſs into the heart, than all worldly increaſe,” Pſ. 4. 6, 7.
And Numb. 6. 26. “The Lord lift up the light of his countenance
upon thee, and give thee peace.” In this is ſummarily all good, and
from this one Fountain, God the Father, Son, and Spirit, all comes.
After this ſalutation of the apoſtle to Philemon, and his friends and
family, for better making way ſtill for his ſuit to him,
He expreſſes the fingular affection he had for him, by thankſgiving
and prayer to God in his behalf, and the great joy for the many good
things he knew and heard to be in him, in the four next following
verſes. . . . . . . . . . * - -
4. I thank my God, making mention of thee always in
my prayers, 5. Hearing of thy love and, faith, which
thou haſt toward the Lord Jeſus, and towards all ſaints;
6. That the communication of thy faith may become
effectual by the acknowledging of every good thing which
is in you in Chriſt Jeſus, 7. For we have great joy and
conſolation in thy love, becauſe the bowels of the ſaints
are refreſhed by thee, brother. ~ * . . ;
The apoſtle's thankſgiving and prayer here for Philemon are ſet forth
by the object, circumſtance, and matter of them, with the way whereby
much of the knowledge of Philemon's goodneſs came to him. - .
1. Here is the object of Paul’s praiſes and prayers for Philemon ; “ I
thank my God, making mention of thee in my prayers.” (i.) Obſerve,
God is the Author of all the good that is in any, or that is done by
them, ( Hoſ. 14. 8.) A rom me is thy fruit jound. (2.) Obſerve, To
him therefore is all the praiſe due ; (1 Cliron. 29. 13, 14.) tº But [or
for who am I, and what is my people, that we ſhould be able to offer
ſo willingly after this fort ’’ For all things come of thee, both where.
with to offer, and the will and heart to do it. On this account (ſays
A. D. 62,
he) we thank thee our God, and praise thy glorious name. (3.) Obſerve,
It is the privilege of good men, that in their praiſes and prayers they
come to God as their God; Our God, we thank thee, ſaid David; and
I thank my God, ſaid Paul. (4.) Obſerve, Our prayers and praiſes
ſhould be offered up to God, not for ourſelves only, but for others alſo.
Private addreſſes ſhould not be altogether with a private ſpirit, minding
our own things only, but others muſt be remembered by us; we muſt be ||
affected with joy and thankfulneſs for any good in them, or done by
them, or beſtowed on them, as far as is known to us, and ſeek for them
what they need. In this lies no little part of the communion of ſaints,
St. Paul, in his private thankſgivings and prayers, was often particular
in remembering his friends ; I thank my God, making mention of thee in
my prayers; ſometimes it may be by name, or however having them par-
ticularly in his thoughts ; and God knows who is meant, though not
PHILEMON.
named. This is a means of exerciſing love, and obtaining good for
others. Strive with me, by your prayers to God for me, ſaid the apoſtle :
and what he defired for himſelf he ſurely pračtiſed on behalf of others ; |
ſo ſhould all. Pray one for another, ſays St. James, ch. 5, 16.
2. Here is the circumſtance ; Always making mention of thee. Always,
uſually, not once or twice only, but frequently. So muſt we remember
chriſtian friends, much and often, as their caſe may need, beating them
in our thoughts, and upon our hearts, before our God.
3. Here is the matter both of his praiſes and prayers, in reference to
Philemon. .
(1.) Of his praiſes.
[1..] He thanks God for the love which he heard Philemon had to-
ward the Lord Jeſus. He is to be loved as God ſuperlatively, as his
divine perfeótions require ; and as related to us, the Lord, and our Lord,
our Maker, Redeemer, and Saviour, who loved us, and gave himſelf for
us. Paul thanks God for what he heard of this, the fignal marks and
expreſſions of it in Philemon. And, -
[2.] For his faith in Chriſt alſo. Love to Chriſt, and faith in him,
are prime chriſtian graces, for which there is great ground of praiſe to
God, where he has bleſſed any with them, (Rom. 1. 8.) I thank my God
becauſe your faith is published throughout the world : and in reference to
the Coloſſians, (ch. 1.3, 4.) “We give thanks to God fince we heard
of your faith in Chriſt Jeſus.” This is a ſaving grace, and the very
principle of chriſtian life and of all good works.
[3.] He praiſes God likewiſe for his love to all the saints. Theſe two
muſt go together; for he who “ loveth him that begat, muſt and will
love them alſo that are begotten of him.” The apoſtle joins them in
that, (Col. 1.3, 4.) “We give thanks to God fince we heard of your
faith in Chriſt Jeſus, and of the love which ye have to all the ſaints.”
Theſe bear the image of Chriſt, which will be loved by every chriſtian.
Different ſentiments and ways in what is not eſſential, will not make dif-
ference of affection, as to the truth ; though difference in the degrees of
love will be according as more or leſs of that image is diſcerned. Mere
external differences are nothing here. Paul calls a poor converted ſlave
his bowels. We muſt love, as God does all saints. Paul thanked God
for the good that was not only in the churches, but in the particular per-
ſons he wrote to ; though this too was known to him merely by report;
“Hearing of thy love and faith, which thou haſt toward the Lord Jeſus,
and towards all ſaints.” This was what he inquired after concerning his
friends, the truth, and growth, and fruitfulneſs of their graces, their
faith in Chriſt, and love to him and to all the ſaints.
it be ſincere, will be catholic and univerſal love towards all faints; but
faith and love, though in the heart they are hidden things, are known
by the effects of them. Therefore,
(2.) The apoſtle joins prayer with his praiſes, that the fruits of Phile-
mon’s faith and love might be more and more conſpicuous, ſo as that the
communication of them might conſtrain others to the acknowledgment
of all the good things that were in him and in his houſe toward Chriſt
Jeſus ; that their light might so shine before men, that they, seeing their
good works, might be ſtirred up to imitate them, and to glorify their Fa-
iher which is in heaven. Good works muſt be done, not of vain-glory
to be seen, yet ſuch as may be seen to God’s glory and the good of men.
4. He adds a reason, both of that his prayer and praiſes; (v. 7.) For
“we have great joy and consolation in thy love, because the bowels of the
saints are refreshed by thee, brother. The good thou haſt done and ſtill
doeſt, is abundant matter of joy and comfort to me and others, who
therefore defire ye may continue and abound in ſuch good fruits more
and more, to God’s honour and the credit of religion ; (2 Cor. 9. 12.) |
Love to ſaints, if |
The ministration of this service not only supplieth the want of the saints,
but is abundant also by many thanksgivings unto God.”
The Apoſtle's Plea for Onefimus.
Thus far is the preface to this epiſtle. Now,
He aomes to that which is the main business of it—to plead with
Philemon in behalf of Onefimus, to receive him and be reconciled to
him. Many arguments he urges to this purpoſe, from v. 8, to 21, in-
cluſive. -
8. Wherefore, though I might be much bold in Chriſt
to enjoin thee that which is convenient, 9. Yet for love's
ſake 1 rather beſeech thee, being ſuch a one as Paul the
aged, and now alſo a priſoner of Jeſus Chriſt.
Here is the -
1st Argument, from what was before noted, and is carried in the iſla-
tive wherefore ; “Seeing ſo much good is reported of thee and found in
thee, eſpecially thy love to all ſaints, now let me ſce it on a freſh and fur-
ther occaſion; refresh the bowels of Onesimus and mine alſº, in forgiving
and receiving him who is now a convert, and ſo a ſaint indeed, and meet
for thy favour and love.” Obſerve, A diſpoſition to do good, together
with paſt inſtances and expreſſions of it, is a good handle to take hold
on for preſſing unto more. “Be not weary of well-doing, go on, as
thou art able, and as new obječts and occaſions occur, to do the ſame
{tlil.”
2d Argument, is, from the authority of him that is now making this
requeſt to him ; “I might be much bold in Chriſt, to enjoin thee that
which is convenient.” The apoſtles had under Chriſt great power in
the church over the ordinary miniſters, as well as the members of it, for
edification ; they might require of them what was fit, and were therein
to be obeyed, which Philemon ſhould couſider; this was a matter within
the compaſs of the apoſtle’s power to require, though he would not in
this inſtance ačt up to it. Obſerve, Miniſters, whatever their power be
in the church, are to uſe prudence in the exerciſe of it ; they may not
unſeaſonably, or, further than is requiſite, put it forth ; in all they muſt
uſe godly wiſdom and diſcretion. Wherefore this may be a
3d Argument, Waving the authority which yet he had to require, he
chooſes to entreat it of him ; (v. 9.) Tet for love’s ſake f rather beſeech
thee. Obſerve, It is no diſparagement for thoſe who have power to be
condeſcending, and ſometimes even to beseech, where, in ſtrićtneſs of
right, they might command ; ſo does Paul here, though an apoſtle : he
entreats where he might enjoin, he argues from love rather than autho-
rity, which doubtleſs muſt carry engaging influence with it. And eſpe-
cially which may be a
4th Argument, When any circumſtance of the perſon pleading gives
additional force to his petition, as here; “Being ſuch a one as Paul the
aged, and now alſo a priſoner of Jeſus Chriſt.” Years beſpeak reſpect;
and the motions of ſuch, in things lawful and fit, ſhould be received with
regard. The requeſt of an aged apostle, and now suffering for Chriſt and
his goſpel, ſhould be tenderly confidered. “If thou wilt do any thing
for a poor aged priſoner, to comfort me in my bonds, and make my
chain lighter, grant me this which I defire: hereby in a manner you will
do honour to Chriſt, in the perſon of an aged ſuffering ſervant of his,
which doubtleſs he will take as done to himſelf.” He makes alſo a
5th Argument, from the ſpiritual relation now between Oneſimus and
himſelf.
10. I beſeech thee for my ſon Onefimus, whom I have
begotten in my bonds:
“Though of right and in civil respect he be thy ſervant; yet in a
spiritual sense he is now a son to me, God having made me the inſtrument
of his converſion, even here where I am a priſoner for Chriſt’s ſake.”
So does God ſometimes honour and comfort his ſuffering ſervants, not
only working good in themſelves by their ſufferings, exercifing and im-
proving thereby their own graces, but making them a means of much
ſpiritual good to others, either to their converſion, as of Onefimus here,
or of their confirmation and ſtrengthening, as Phil. 1. 14. “Many
brethren, waxing confident by my bonds, are much more bold to ſpeak
the word of the Lord without fear.” When God’s ſervants are bound,
yet his word and Spirit are not bound; ſpiritual children may then be
born to them. The apoſtle lays an emphaſis here : My son whom I have
begotten in my bonds ; he was dear to him, and he hoped would be ſo to
Philemon, under that confideration. Priſon-mercies are ſweet, and much
ſet by. Paul makes an argument to Philemon from this dear relation that
now was between Onefimus and him, his son begotten in his bands. And a
6th Argument, is, from Philemon’s own intereſt.
A.D. 62.
The Apoſtle's Plea for Onefimus,
PHILEMON.
11. Which in time paſt was to thee unprofitable, but
now profitable to thee and to me: *
(1.) Obſerve, Unſanétified perſons are unprofitable perſons; they an-
ſwer not the great end of their being and relations. Grace makes good for
ſomewhat ; “In time past unprofitable, but now profitable, inclined and
fitted to be ſo, and will be ſo to thee, his maſter, if thou receive him, as
he has fince his converſion been here to me,&miniſtering to me in my
confinement.” There ſeems an alluſion to the name Onefimus, which
fignifies profttable. Now he will anſwer to his name. It may be noted
alſo how the apoſtle ſpeaks in this matter, not as Onefimus' former caſe
and condućt might warrant; he had wronged his maſter, and ran away
from him, and lived as if he were his own, and not his ; yet as God
covers the fins of penitents, forgives and does not upbraid, ſo ſhould men.
How ſoftly does Paul here ſpeak | Not that Onefimus’ fin was ſmall, or
that he would have any, much leſs himſelf, to take it ſo ; but, having
been humbled for it, and doubtleſs taken ſhame to himſelf on account
thereof, the apoſtle now would not fink his ſpirit by continuing to load
and burthen him there with, but ſpeaks thus tenderly when he was plead-
ing with Philemon not to make ſevere refle&tions on his ſervant’s miſcon-
dućt, but to forgive. (2.) Obſerve, What happy changes converſion
makes ; of evil, good ; of unprofitable, uſeful l Religious ſervants are a
treaſure in a family. Now profitable to thee and to me. Such will make
conſcience of their time and truſts, promoting the intereſts of thoſe
whom they ſerve, and managing all they can for the beſt. This then is
the argument here urged; “It will now be for thy advantage to receive
him : thus changed, as he is, thou mayeſt expect him a dutiful and faith-
ful ſervant, though in time paſt he was not ſo.” Whereupon,
7th Argument, He urges Philemon from the ſtrong affection that he
had to Onefimus. He had mentioned the ſpiritual relation before,
#. son begotten in my bonds; and now he ſignifies how dear he was to
1Iſle
12. Whom I have ſent again : thou therefore receive
Thim, that is mine own bowels;
“I love him as I do myſelf, and have ſent him back to thee for this
end, that thou ſhouldeſt receive him; do it therefore for my ſake, receive
him as one thus dear to me.” Obſerve, Even good men may ſometimes
need great earneſtneſs and entreaty to lay their paſſions, let go their re-
ſentments, and forgive thoſe who have injured and offended them. Some
have thought it to look this way, when Paul is ſo pathetic and earneſt,
muſtering up ſo many pleas and arguments to gain what he requeſts.
Philemon, a Phrygian, might perhaps be naturally of a rough and difficult
temper, and thence need no little pains in touching all the ſprings that
might move him to forgiveneſs and reconciliation; but rather ſhould we
itrive to be like God, who is slow to anger, and ready to forgive, and
abundant in pardons. And again, an
8th Argument, is, from the apoſtle’s denying himſelf in ſending back
Onefimus: though he might have preſumed upon Philemon’s leave to
detain him longer, yet he would not. 4 * 4. . .
13. Whom I would have retained with me, that in thy
ftead he might have miniſtered unto me in the bonds of
the goſpel: 14. But without thy mind would I do
nothing; that thy benefit ſhould not be as it were of
neceſſity, but willingly. -
Paul was now in priſon, and wanted a friend or ſervant to ačt for him,
and aſſiſt him, for which he found Onefimus fit and ready, and therefore
would have detained him to miniſter to him, inſtead of Philemon himſelf,
whom if he had requeſted to have come to him in perſon for ſuch pur-
poſe, he might have preſumed he would not have refuſed; much leſs
might he have reckoned that he would be unwilling his ſervant ſhould
do this in his ſtead ; yet he would not take this liberty, though his cir-
cumstances needed it. I have sent him back to thee, that any good office
of thine to me might not be of necessity, but willingly. Obſerve, Good
deeds are most acceptable to God and man, when done with most free-
dom. And Paul herein, notwithstanding his apostolical power, would
ſhew what regard he had to civil rights, which christianity does by no
means ſuperſede or weaken, but rather confirm and ſtrengthen. One.
fimus, he knew, was Philemon’s ſervant, and therefore without his con-
ſent not to be detained from him ; in his unconyerted state he had violated
Vol. W. No. 104.
that right, and withdrawn himſelf, to his master’s wrong ; but now that
he had ſeen his fin and repented, he was willing and deſirous to return to
his duty, and Paul would not hinder this, but rather further it. . He
might indeed have, preſumed on Philemon’s willingneſs; but, notwit.
standing his need, he would deny himſelf, rather than take that way.
And he urgues further, f .
9th Argument, That ſuch a change was now wrought in Onefimus, that
Philemon needed not fear his eyer running from him, or injuring him any
more. There are thoſe of whom Solomon ſays, If thou deliver them,
thou must do it again ; (Proy. 19, 19.), but the change wrought in Oneſ.
. was ſuch that he would never again need one thus to intercede for
1ſm, - * .. - . .
. * * s - 1° . * , - .
... 15. For perhaps he therefore departed for a ſeaſon, that
thou ſhouldeſt receive him for ever; - . .
Charity would ſo hope and judge, yea, ſo it would be ; yet the apoſtle
ſpeaks cautiouſly, that none might be bold to make another ſuch experi-
ment in expectance of a like gracious iſſue. (1.) Obſerve, In matters
that may be wrested to ill, ministers muſt ſpeak warily, that kind provi-
dences of God toward finners be not abuſed, to encouragements to fin, or
abatements of just abhorrence of it; Perhaps he therefore departed from
thee for a season, &c. (2.) Obſerve, How § still the fins of penitents
are ſpoken of ; he calls it a departure for a season, instead of giving it
the term that it deſerved ; as overruled and ordered by God, it was a
departure ; but in itſelf, and in reſpect of the diſpoſition and manner of
the act, it was a criminal going away. When we ſpeak of the nature of
any fin or offence as against God; the evil of it is not to be leſſened 5
but in the perſon of a penitent finner, as God covers it, ſo must we ;
“He departed for a ſeaſon, that thou shouldest réceive him for ever, that
upon converſion he may return, and be a faithful and uſeful ſervant to
thee as long as he lives.” “Bray a fool in a mortar, yet will not his
folly depart from him.” . But it is not ſo with true penitents, they will
not return to folly. (3.) Obſerve, The wiſdom and goodneſs and power
of God, in cauſing that to end ſo happily, which was begun and carriéd on
for ſome time ſo wickedly ; thus regarding a poor vaſſal, one of ſuch lów
rank and condition, and ſo little regarded by men, working ſo ‘gºod and
great a change in him who was ſo far gone in evil ways; Who had
wronged a maſter ſo good, had run from a family ſo pious, from the
means of grace, the church in his houſe, that he ſhould be led into the
way of ſalvation, who had fled from it, and find means made effectual at
Rome, who had been hardened under them at Coloſſe. What riches are
here of divine grace | None ſo low, or mean, or vile, as utterly to be
deſpaired of God can meet with them when running from him ; cań
make means effectual at one time and place, which have not been ſo at
another. So was it in this instance of Onefimus; being returned to God,
he now returns to his maſter, who will have more ſervice and better hold
of him than ever—by conſcience of his duty and faithfulneſs in it to his
life’s end; his interest therefore it will be now to receive him. So
God often brings gain to his people out of their loſſes. And beſide
intereſt, a . -
10th Argument is taken from the capacity under which Oneſimus now
would return, and muſt be received by Philemon,
-- * - . .
16. Not now as a ſervant, but above a ſervant, a bro-
ther beloved, ſpecially to me, but how much more unto
thee, both in the fleſh, and in the Lord! . . . . ;
“ Not now as a servant, that is, not merely or ſo much, but above a
ſervant, in a ſpiritual reſpect, a brother beloved, one to be owned as a
brother in Chriſt, and to be loved as ſuch, upon account of this holy
change that is wrought in him, and one therefore who will be uſeful
unto thee upon better principles and in a better manner than before;
who will love and promote the beſt things in thy family, be a bleſfing in
it, and help to keep up the church that is in thy house.” (1.) Obſerve,
There is a ſpiritual brotherhood between all true believers, however dif.
ferenced in civil and outward reſpects; they are all children of the ſame
heavenly Father, have a right to the ſame ſpiritual privileges and bene.
fits, muſt love and "do all good offices to and for one another as brethreä,
though ſtill in the ſame rank, and degree, and ſtation, wherein they were
called. Chriſtianity does not null or confound the reſpective civil duties,
but ſtrengthens the obligation to them, and dire&ts to a right diſcharge
of them. (2.) Obſerve, Religious **** than mere grâinâry
A.D. 62.
ſervants; they have grace in their hearts, and have found grace in God’s
fight, and ſo will in the fight of religious maſters ; (Pſ. 101.6.) “Mine
eyes are upon the faithful of the land, that they may dwell with me. He
that walketh in a perfeót way, he ſhall ſerve me.” “Onefimus being
now become ſuch, receive and affect him as one that is partaker of the
ſame common faith, and ſo a brother beloved, specially to me who have |
been the inſtrument of his converſion.” Good miniſters love not ſo
much according to the outward good which they receive, as the ſpiritual
good which they do. Paul called Ouefimus his own bowels, and other
converts his joy and crown. “A brother beloved, specially to me, but how
much more to thee, both in the flesh, and in the Lord; by a double tie
therefore, both civil and religious; thy ſervant, thy property, one of thy
houſe and family, and, in a ſpiritual reſpect, now thy brother in Christ ;
which heightens the engagement, he is God’s ſervant and thine too ;
here are more ties than he is under to me.
ſhould he be received and loved by thee, as one of thy family and one of
the true faith, one of thy houſe, and one of the church in thy houſe !”
This argument is ſtrengthened by another, the
11th Argument, From the communion of ſaints.
17. If thou count me therefore a partner, receive him
as myſelf.
There is a fºllowship among ſaints; they have intereſt one in another,
and muſt love and act accordingly. “Now ſhew thy love to me, and
the intereſt I have in thee, by loving and receiving one ſo near and dear
to me, even as myſelf; own and treat him as thou wouldeſt me, with a
like ready and true, though perhaps not equal, affection.”
But why ſuch concern and earneſtneſs for a ſervant, a ſlave, and ſuch
a one as had miſbehaved 2 Answer, Onefimus being now penitent, it was
doubtleſs to encourage him, and to ſupport him againſt the fears he
might have in returning to a maſter whom he had ſo much abuſed and
wronged, to keep him from finking deſpondency and dejećtion, and
hearten him to his duty. Wiſe and good miniſters will have great and |
tender care of young converts, to encourage and hearten them what they |
Oljection, But Onefimus had wronged as well
can to and in their duty.
as offended his maſter. The anſwer to this makes a
12th Argument, A promiſe of ſatisfaction to Philemon.
mine own hand, I will repay it albeit, I do not ſay to
thee how thou oweſt unto me even thine own ſelf beſides. ||
Here are three things :
(1.) A confeſſion of Onefimus’ debt to Philemon : If he hath wronged
thee, or oweth thee aught. It is not an if of doubting, but of illation and
conceſſion : ſeeing he hath wronged thee, and thereby is become indebted
to thee; ſuch an if as Col. 3. 1. and 2 Pet. 2. 4, &c. Obſerve, True
penitents will be ingenuous in owning their faults, as doubtleſs Onefimus
had been to Paul, upon his being awakened, and being brought to repen-
tance; and eſpecially is this to be done in caſes of injury to others.
Onefimus by Paul owns the wrong. And,
(2.) Paul here engages for ſatisfaction; “Put that on my account ;
I Paul have written it with mine own hand, I will repay it.” Whence
[1..] Obſerve, The communion of ſaints does not deſtroy diſtinétion of
property : Onefimus, now converted, and become a brother beloved, is yet
Philemon’s ſervant ſtill, and indebted to him for wrongs that he had done,
and not to be diſcharged but by free and voluntary remiſfion, or on re-
paration made by himſelf, or ſome other in his behalf; which part,
rather than fail, the apostle undertakes for him.
Obſerve, Suretiſhip is not in all caſes unlawful, but in ſome is a good and
merciful undertaking. Only know the perſon and caſe, be not surety for
a stranger, (Prov. 1.1. 15.) and go not beyond ability; help thy friend
thou may est, as far as will stand with justice and prudence. And, now
happy for us that Christ would be made the ſurety of a better covenant,
(Heb. 7. 22.) that he would be made “ Sin for us, who knew no fin,
that we might be made the righteouſneſs of God in him I’’ And, [3]
Obſerve, Formal ſecurities by writing, as well as by word and promiſe,
may be required and given. Perſons die, and words may be forgotten
or miſtaken ; writing better preſerves right and peace, and has been in
uſe with good perſons, as well as others, in all ages, Jer. 32.9, &c.
Luke 16, 5.7. It was much that Paul, who lived on contributions him.
How readily therefore
Upon which, [2.] |
PHILEMON.
f•
H
| laid on me, I will bear the penalty.”
relieved and encouraged.”
| to do the things expected from us.
t
Plea for Onefimus.
ſelf, would undertake to make good all loſs by an evil ſervant to his maſ.
ter; but hereby he expreſſes his real and great affection for Onefimus,
and his full belief of the fincerity of his converſion ; and he might have
hope, that, notwithſtanding this generous offer, Philemon would riot
inſiſt on it, but freely remit all ; conſidering, *
(3.) The reaſon of things between him and Philemon; “ Albeit, I do
not say to thee how thou owest unto me even thine own self besides; thou
wilt remember, without my reminding thee, that thou art on other ac-
counts more in debt to me than this comes to.” Modesty in ſelf praiſes
is true praiſe. The apostle glances at the benefits he had conferred on
Philemon : “That thou art any thing in grace and acceptation with
God, or enjoyeſt any thing in a right and comfortable manuer, it is, under
God, owing to my miniſtry ; I have been the instrument in his hand of
all that ſpiritual good to thee; and what thy obligation to me on this
account is, I leave to thee to confider. Thy forgiving a pecuniary
debt to a poor penitent for my fake and on my request, and which, how-
ever, I now take upon myſelf to anſwer, thy remitting it to him, or to
me, now his ſurety, thou wilt confeſs, is not ſo great a thing; here is
more per contra—thou owest to me even thine own self besides.” Obſerve,
How great the endearments are between ministers and thoſe toward
whom their endeavours have been bleſſed to their converſion or ſpiritual
edification 1 If it had been possible, (ſaid Paul to the Galatians,) ye
would have plucked out your own eyes, and have given them to me, Gal.
4. 15. On the other hand he calls them his “children, of whom he
travailed again, till Christ was formed in them,” that is, the likeneſs of
Christ more fully. So I Theſſ. 2. 8. “We were willing to have im-
parted to you not the goſpel of God only, but alſo our own ſouls, be-
cauſe ye were dear unto us.” By way of alluſion, this may illuſtrate
Christ’s undertaking for us; we were revolted from God, and by fin had.
wronged him, but Christ undertakes to make ſatisfaction, the Just for
the unjust, that he might bring us unto God. “If the finner owes thee
aught, put it upon my account, I will pay the debt; let his iniquity be
Further, a
13th Argument, is, from the joy and comfort the apostle hereby
would have on Philemon’s own account, as well as on Oueſimus’, in ſuch
a ſeaſonable and acceptable fruit of Pailemon’s faith and obedience.
20. Yea, brother, let me have joy of thee in the Lord :
- | refreſh my bowels in the Lord.
18. If he hath wronged thee, or oweth thee aught, put
that on mine account ; 19. I Paul have written it with ||
Philemon was Paul’s son in the faith, yet he entreats him as a brother;
Onefimus a poor ſlave, yet he ſolicits for him as if he were ſeeking ſome
great thing for himſelf. How pathetic is he “ Tea, brother, or O my
brother ; (it is an adverb of wiſhing or defiring ;) let me have joy of
thee in the Lord. Thou knowest that I am now a prisoner of the Lord,
for his ſake and cauſe, and need all the comfort and ſupport that my
friends in Christ can give me : now this will be a joy to me. I shall have
joy of thee in the Lord, as ſeeing ſuch an evidence and fruit of thy own.
christian faith and love, and on Onefimus’ account, who hereby will be:
(1.) Obſerve, Christians ſhould do the
things that may joy the hearts of one another, both people and miniſ-
ters reciprocally; and ministers of their brethren. From the world they
expect trouble ; and where may they look for comfort and joy but in
one another ? (2.) Obſerve, Fruits of faith and obedience in people
are the minister’s greatest joy, eſpecially the more of love appears in
them to Christ and his members, forgiving injuries, ſhewing compaſſion,
being merciful as their heavenly Father is merciful. “ Rºfresh my bowels
in the Lord. It is not any carnal, ſelfiſh reſpect I am actuated by, but
what is pleaſing to Christ, and that he may have honour therein. . [1]
Obſerve, The Lord’s honour and ſervice are a christian's chief aim in all
things. And, [2.] Obſerve, It is meat and drink to a good minister to
ſee people ready and zealous in what is good, eſpecially in ačts of charity
and beneficence, as occaſions occur, forgiving injuries, and remitting
ſomewhat of their right and the like. And once more, his last, which
is the
14th Argument, Lies in his good hope and opinion which he expreſſes.
of Philemon. - - -
21. Having confidence in thy obedience, I wrote unto
thee, knowing that thou wilt alſo do more than I ſay."
Good thoughts. and expe&tations of us more strongly move and engage
The apoſtle knew Philémon, to:
be a good man, and was thence perſuaded of his readineſs to do good,
A. D. 62.
Salutations.
PHILEMON.
and that not in a ſcanty and niggardly manner, but with a free and
liberal hand. Obſerve, Good perſons will be ready for good works,
and not narrow and pinching, but abundant in them, (Iſa. 32, 8.) The
liberal deviseth liberal things. The Macedonians first gave themselves
to the Lord, and then to his apostles by the will of God, to do what they
could with what they had, according as occaſions offered.
Thus far is the ſubſtance and body of the epiſtle. Now he comes to
the conclusion; where,
1. He ſignifies his good hope of deliverance, through their prayers,
º i. ſhortly he might ſee them, defiring Philemon to make proviſion
*GI IIIIſle
22. But withal prepare me alſo a lodging: for I truſt
that through your prayers I ſhall be given unto you.
But withal, or moreover. He comes to another thing, yet, as may
feem, not without ſome eye to the matter which he had been upon, that
might be furthered by this intimation, that he hoped he ſhould himſelf
ſoon follow, and know the effect of his epiſtle, which Philemon would
therefore be the more ſtirred up to ſee that it might be to his ſatisfac-
tion.
Now here is,
(I.) The thing requeſted; Prepare me also a lodging ; under this all
neceſſaries for a ſtranger are included. He wills Philemon to do it, in-
tending to be his gueſt, as moſt to his purpoſe. Obſerve, Hoſpitality is
a great chriſtian duty, eſpecially in miniſters, and toward miniſters, ſuch
as the apottle was, coming out of ſuch dangers and ſufferings for Chriſt
and his goſpel. Who would not ſhew the utmoſt of affectionate regards
to ſuch a one It is an honourable title that he gives Gaius, (Rom.
16. 23.) My host, and of the whole church. Oneſiphorus is alſo affection-
ately remembered by , the apoſtle on this account ; (2 Tim. 1. 16.)
“The Lord give mercy to the houſe of Onefiphorus; for he oft re-
freſhed me, and was not aſhamed of my chain ; and in how many things
he miniſtered to me at Epheſus, thou knoweſt.” \ s
(2.) Here is the ground of the apoſtle’s requeſt; “ For I truſt that
through your prayers I ſhall be given unto you.” He did not know
how God might deal with him, but the benefit of prayer he had often
found, and hoped he ſhould again, for deliverance, and liberty to come
to them. [1..] Our dependence is on God for life and liberty and oppor-
tunity of ſervice; all is by divine pleaſure. [2.] When abridged of
theſe or any other mercies, our truſt and hope muſt be in God, without
fainting or ſuccumbing, while our caſe is depending. But yet, [3.]
Truſt muſt be with the uſe of means, prayer eſpecially, though no other
ſhould be at hand; this hath unlocked heaven, and opened priſon-doors.
The fervent effºctual prayer of the righteous availeth much. [4.] Prayer
of people for miniſters, eſpecially when they are in diſtreſs and danger, is
their great duty ; miniſters need and requeſt it. Paul, though an apoſ.
tle, did ſo with much earneſtneſs, Rom. 15. 30. 2 Cor. 1. 11. Eph. 6.
18, 19. 1 Theſſ. 5. 25. The leaſt may this way be helpful to the
greateſt. Yet, [5,.] Though prayer obtains, yet it does not merit, the
things obtained : they are God’s gift, and Chriſt’s purchaſe. I trust
that through your prayers, xxploſhaouz, Spi-I shall be freely bestowed
on you. What God gives, he will yet be ſought to for, that mercies
may be valued the more, and known whence they come, and God may
have the praiſe. Ministers’ lives and labours are for the people’s good;
the office was ſet up for them ; he gave gifts for men, apostles, &c.
Eph. 4, 8, 11, 12. Their gifts, and labours, and lives, are all for their
benefit, 1 Cor. 3: 21, 22. All things are your’s, #!". Cephas, &c.
[6.] In praying for faithful miniſters, people in effect pray for them.
ſelves; “I trust I shall be given unto you ; for your ſervice, and comfort,
and edification in Christ.” See 2 Cor. 4. 5. [7.] Obſerve the humi-
lity of the apostle; his liberty, ſhould he have it, he would own to be
through their prayers, as well as, or more than, his own ; he mentions
them only through the high thoughts he had of the prayers of many, and
the regard God would ſhew to his praying people. Thus of the first
thing in the apostle’s concluſion.
2. He ſends ſalutations from one who was his fellow-priſoner, and four
more who were his fellow-labourers :
23. There ſalute thee Epaphras, my fellow-priſoner in
Chriſt Jeſus; 24, Marcus, Ariſtarchus, Demas, Lucas, my
fellow-labourers. *
Saluting is wishing health and peace. Chriſtianity is no enemy to
H ſpirit.
courteſy, but enjoins it, 1 Pet. 3. 8. It is a mere expreſſion of love and
reſpect, and a means of preſerving and nouriſhièg it. There ſalute thee
AEpaphras, my fellow-prisoner in Christ Jeſus. He was of Coloſſe, and
fo countryman and fellow-citizen with Philemón ; by office he ſeems to
have been an evangelist, who laboured among the Coloſſians, if he was
not the first converter of them, for whom he had ſpecial affection. Our
dear fellow-servant, (ſaid St. Paul,) and for you a faithful minister of
Christ, (Col. I. 7.) and (ch. 4. 12, 13.) “A ſervant of Christ, always
labouring for you in prayers. I bear him record, that he hath a great
zeal for you,” &c. A very eminent perſon therefore this was, who,
being at Rome, perhaps accompanying Paul, and labouring in the ſame
work of preaching and propagating the goſpel, was confined in the ſame
priſon, and for the ſame cauſe; both termed prisoners in Christ Jesus,
intimating the ground of their impriſonment, not any crime or wickedneſs,
but for the faith of Christ and their ſervice to him. An honour it is to
ſuffer ſhame for Christ's name. My fellow-prisoner in Christ Jesus, is
mentioned as his glory and the apostle's comfort; not that he was a
priſoner, and ſo hindered from his work; (that was matter of afflićtion;)
but that, ſeeing God thus permitted and called him to ſuffer, his provi-
dence ſo ordered it that they ſuffered together, and ſo had the benefits
and comfort of one another’s prayers, and help, it may be, in ſome things :
this was a mercy. So God ſometimes lightens the ſufferings of his ſer-
vants by the communion of ſaints, the ſweet fellowſhip they have one
with another in their bonds. Never more enjoyment of God have they
found than when ſuffering together for God. So Paul and Silas, when
their feet were faſt in the ſtocks, had their tongues ſet at liberty, and
their hearts tuned for the praiſes of God. Marcus, Aristarchus, Demas,
Lucas, my fellow-labourers. The mention of theſe ſeems in a manner to
intereſt them in the buſineſs of the letter. How ill would it look by
denial of the requeſt of it to ſlight ſo many worthy names, as moſt of
theſe, at leaſt, were ! Marcus, couſin of Barnabas, and ſon of Mary, who
was ſo hoſpitable to the ſaints at Jeruſalem, (Col. 4, 10. Aćts 12, 12.)
and whoſe houſe was the place of meeting for prayer and worſhip of God.
Though ſome failing ſeems to have been in him when Paul and he
parted, yet in conjunction with Barnabas he went on with his work, and
here Paul and he, we perceive, were reconciled, and differences forgotten,
2 Tim, 4, 11. He bids Mark to be brought to him, for he is profitable
to me for the ministry, that is, of an evangeliſt. Aristarchus is men-
tioned with Marcus, (Col. 4. 10.) and called there by Paul his fellow-
prisoner; and ſpeaking there of Marcus, fiſter’s ſon to Barnabas, he
adds, “touching whom ye received commandments; if he come unto
you, receive him :” an evidence that he himſelf had received him, and
was reconciled to him. Next is Demas, who hitherto, it ſeems, appeared
not faulty, though (2 Tim, 4, 10.) he is cenſured as having forſaken
Paul, from love of this present world. But how far his forſåking was,
whether total from his work and profeſſion, or partial only ; and whether
he repented, and returned to his duty, ſcripture is filent, and ſo muſt we
be : no mark of diſgrace lay on him here, but he is joined with others
who were faithful, as he is alſo in Col. 4. 14. Lucas is the laſt, that
beloved physician and evangeliſt, who came to Rome, companion with
Paul, Col. 4, 14. 2 Tim. 4. 11. He was Paul’s aſſociate in his greateſt
dangers, and his fellow-labourer. The miniſtry is not a matter of carnal
eaſe or pleaſure, but of pains; if they are idle in it, they anſwer not
their calling. Chriſt bids to “pray the Lord of the harveſt to ſend
forth, labourers, not loiterers, into his harveſt,” Matth. 9, 38. And the
people are bid “to know them that labour among them, and are over
them in the Lord, and to eſteem them very highly in love for their
work’s ſake,” 1 Theſſ. 5. 12, 13. My fellow-labourers, ſays the apoſ-
tle; ministers muſt be helpers together of the truth ; they ſerve the ſame
Lord, in the ſame holy work and fuuétion, and are expectants of the
ſame glorious reward ; therefore they muſt be aſſiſtants to each other in
furthering the intereſt of their great and common Maſter. Thus of the
ſalutations, and then,
3. Here is the apoſtle's cloſing prayer and benedićtion.
25. The grace of our Lord Jeſus Chriſt be with your
Almen.
Here is, * * * *
(1.) what is wiſhed and prayed for ; grace, the free favour, and love
of God, together with the fruits and effects of it in all good thiugs, for
toul and bºdy, for tione and eteraity. Obſerve, Grace is the belt wiſh
of ourſ.lves and others; with this the apoſtle begius and entis.
(2.) F. van whom ; our Lord Jesus Christ, the Son of God, ſecond
A. D. 62. "
Perſon in the Trinity, Lºrd by natural right, by whom, and for whom all
things were created, (Col. i. 16. John I. 1.3.) and who is-Heir of all
things, and as God-man and Mediator, who purchaſed us, and to whom
we are given by the Father, Jesus, the Saviour, Matth. 1. 21. We
were loſt and undone ; he recovers us, and repairs the ruin; he ſaves by
merit, procuring pardon and life for us; and by power, reſcuing us from
fin, and Satan, and hell, and renewing us to the likeneſs, and bringing us
to the enjoyment, of God: thus is he Jesus, and Christ the Meſfiah or
anointed, conſecrated and fitted to be King, Prieſt, and Prophet, to his
church. To all thoſe offices were there anointings under the law with
oil, and to them was the Saviour ſpiritually anointed with the Holy
Ghoſt, Aéts 10.38. In none but him were all theſe together and in
ſuch eminence: He was anointed with the oil of gladneſs above his fellows,
Pſ. 45: 7. This Lord Jeſus Chriſt is our's by original title to us, and
by goſpel-offers and gift, his purchaſe of us, and our own acceptation of
him, refignation to him, and myſtical union with him : Our Lord Jesus
Christ. Obſerve, All grace to us is from Chriſt : he purchaſed, and he
PHILEMON.
The Concluſion,
beſtows it. Of his fulneſ; we all receive, and grace for grace, John I. 16.
He filleth all in all, Eph. 1. 23. - -
3.) To whom ; Tour spirit, ºila ră awstuºlo; twº, not Philemon's
only, but of all who were named in the inſcription. With your spirit,
with you ; the ſoul or ſpirit being the immediate ſeat of grace, whence
it influences the whole man, and flows out in gracious and holy ačtings.
All the houſe ſaluted are here joined in the cloſing benedićtion, the more
to remind and quicken all to further the end of the epiſtle. -
Amen is added, not only for ſtrong and affectionate ſumming up the
prayer and wiſh, so let it be ; but as an expreſſion of faith that it will be
heard, so shall it be. And what need we more to make us happy, than
to have the grace of our Lord Jesus Christ with our spirit P. This is the
uſual benedićtion, but it may be taken here to have ſome ſpecial reſpect
alſo to the occaſion; the grace of Chriſt with their ſpirits, Philemon’s
eſpecially, would ſweeten and mollify them, and take off too deep and
keen reſentments of injuries, and diſpoſe to forgive others as God for
| Chriſt’s ſake hath forgiven us.
-
º A&
E X P O S I T I O N,
19tactical Dúgetbations,
r
• OF THE
E PIST LE f
THE HEBREws.
CoNCERNING this epiſtle we muſt inquire, - - -
I. Into the divine authority of it : for this has been queſtioned by ſome, whoſe diſtempered eyes could not bear the light of it, or whoſe errors have
been confuted by it , ſuch as the Arians, who deny the Godhead and Self-existence of Chriſt; and the Socinians, who deny his Satisfaction :
but after all the attempts of ſuch men to diſparage this epiſtle, the divine original of it ſhines forth with thoſe ſtrong and unclouded rays, that
he who runs may read it is an eminent part of the canon of ſcripture. The divinity of the matter, the ſublimity of the ſtyle, the excellency of
the deſign, the harmony of this with other parts of ſcripture, and its general reception in the church of God in all ages—theſe are the evidences
of its divine authority. -
II. As to the divine amanuensis, or penman of this epiſtle, we are not ſo certain; it does not bear the name of any in the front of it, as the reſt of
the epiſtles do, and there has been ſome diſpute among the learned to whom they ſhould aſcribe it. Some have aſſigned it to Clemens of Rome ;
others to Luke ; and many to Barnabas, thinking that the ſtyle and manner of expreſſion is very agreeable to the zealous, authoritative, affec-
tionate temper that Barnabas appears to be of, in the account we have of him in the Aćts of the Apoſtles; and one ancient father quotes an ex-
preſſion out of this epiſtle, as the words of Barnabas. But it is generally aſſigned to the apoſtle Paul; and ſome later copies and tranſlations
have put Paul’s name in the title. In the primitive times it was generally aſcribed to him, and the ſtyle and ſcope of it very well agree with his
ſpirit, who was a perſon of a clear head and a warm heart, whoſe main end and endeavour was to exalt Chriſt. Some think that the apoſtle
Peter refers to this epiſtle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them,
2 Pet. 3, 15. We read of no other epiſtle that he ever wrote to them but this. And though it has been obječted, that ſince Paul put his name
to all his other epiſtles, he would not have omitted it here; yet others have well anſwered, that he, being the apostle of the Gentiles, who were
º to º Jews, might think fit to conceal his name, left their prejudices againſt him might hinder them from reading and weighing it as they
ought to do.
III. As to the scope and design of this epiſtle, it is very evident that it was clearly to inform the minds, and ſtrongly to confirm the judgment, of the
Hebrews in the tranſcendent excellency of the gospel above the law, and ſo to take them off from the ceremonies of the law, to which they were
ſo wedded, of which they were ſo fond, that they even doted on them. Thoſe of them who were chriſtians, retained too much of the old leaven,
and needed to be purged from it; the defign of this epiſtle was to perſuade and preſs the believing Hebrews to a conſtant adherence to the chriſ-
tian's faith, and perſeverance in it, not withſtanding all the ſufferings they might meet with in ſo doing. In order to this, he ſpeaks much of the
excellency of the Author of the goſpel, the glorious Jesus, whoſe honour he advances, and whom he juſtly prefers before all others, ſhewing him
to be All in all, and this in lofty ſtrains of holy rhetoric. It muſt be acknowledged that there are many things in this epiſtle hard to be under-
ſtood, but the ſweetneſs we ſhall find therein will make us abundant amends for all the pains we take to underſtand it. Aud, indeed, if we com-
Pare all the epiſtles of the New Teſtament, we ſhall not find any of them more repleniſhed with divine, heavenly matter than this to the Hebrewa.
A. I). 62, º
The Diverſity of Divine Commandments.
HEBREWS, I.
CHAP, I. , *
In this chapter, we have a twofold comparison stated; I. Between the
evangelical and legal dispensation ; and the excellency of the goſpel
above that of the law is affèrted and proved, v. 1..3. II. Between the
glory of Christ and that of the higheſt creatures, the angels; where the
pre-eminence is justly given to the Lord Jesus Christ, and clearly de-
monstrated to belong unto him, v.4, to the end.
1. Gº: who at ſundry times and in divers manners
ſpake in time paſt unto the fathers by the pro-
phets, 2. Hath in theſe laſt days ſpoken unto us by his
Son, whom he hath appointed heir of all things, by whom
alſo he made the worlds; 3. Who, being the bright-
neſs of his glory, and the expreſs image of his perſon, and
upholding all things by the word of his power, when he
had by himſelf purged our fins, fat down on the right
hand of the Majeſty on high ;
Here the apoſtle begins with a general declaration of the excellency
of the goſpel-diſpenſation above that of the law, which he demonſtrates
from the different way and manner of God’s communicating himſelf and
his mind and will to men, in the one and in the other : both theſe diſ-
penſations were of God, and both of them very good, but there is a great
difference in the way of their coming from God. Obſerve,
I. The way wherein God communicated himſelf and his well to men
under the Old Testament. We have here an account, 1. Of the perſons
by whom God ſpake his mind under the Old Teſtament ; they were
the prophets, that is, perſons choſen of God, and qualified by him, for
that office of revealing the will of God to men. No man takes this
honour to himſelf, unleſs called; and whoever are called of God, are
qualified by him. 2. The perſons to whom God ſpake by the prophets;
to the fathers, to all the Old-Teſtament ſaints who were under that diſ-
penſation. God favoured and honoured them with much clearer light
than that of nature, under which the reſt of the world were left. 3.
The order in which God ſpake to men in thoſe times that went before
the goſpel, thoſe paſt times; he ſpake to his ancient people at fundry
times and in divers manners. (1.) At sundry times, or by several parts,
as the word fignifies, which may refer either to the several ages of the
Old-Teſtament diſpenſation—the patriarchal, the Moſaical, and the pro-
phetical ; or to the ſeveral gradual openings of his mind concerning
the Redeemer: to Adam, that the Meſſiah ſhould come of the ſeed
of the woman ; to Abraham, that he ſhould ſpring from his loins ;
to Jacob, that he ſhould be of the tribe of Judah ; to David, that he
fhould be of his houſe ; to Micah, that he ſhould be born at Bethlehem;
to Iſaiah, that he ſhould be born of a virgin. (2.) In divers manners,
according to the different ways in which God thought fit to communi-
cate his mind to his prophets; ſometimes by the illapses of his Spirit,
ſometimes by dreams, ſometimes by visions, ſometimes by an audible voice,
ſometimes by legible characters under his own hand, as when he wrote
the ten commandments on tables of ſtone. Of ſome of theſe different
ways God himſelf gave an account in Numb. 12. 6, 7. “If there be a
prophet among you, I the Lord will make myſelf known to him in a
viſion, and will ſpeak to him in a dream. Not ſo with my ſervant
Moſes : With him I will fpeak mouth to mouth, even apparently, and
not in dark ſpeeches.” Obſerve, -
II. God’s method of communicating himſelf and his mind and will
under the New-Testament dispensation, theſe last days as they are called,
that is, cither toward the end of the world, or the end of the Jewish state.
The times of the goſpel are the last times, the goſpel-revelation is the
last we are to expect from God : there was firſt the natural revelation ;
then the patriarchal, by dreams, visions, and voices; then the Mosaical,
in the law given forth and written down ; then the prophetical, in ex-
plaining the law, and giving clearer diſcoveries of Chriſt : but now we
muſt expect no new revelation, but only more of the Spirit of Chriſt to
help us better to under ſtand what is already revealed. Now the ex-
cellency of the goſpel-revelation above the former confiſts in two things:
1. It is the final, the finishing revelation, given forth in the last days of
divine revelation, to which nothing is to be added, but the canon of
ſcripture is to be ſettled and ſealed. So, that now the raiads of men are
no longer kept in ſuſpenſe by the expectation of new diſcoveries, but
WoL. V. No. 104. *
}
|
|they rejoice in a complete revelation of the will of God, both/preceptive
and providential, ſo far as is neceſſary for them to know, in order to their
direction and comfort. For the goſpel includes a diſcovery of the great
events that ſhall befall the church of God to the end of the world.
2. It is a revelation which God has made by his Son, the moſt excellent
Meſſenger that was ever ſent into the world, far ſuperior to all the
ancient patriarchs and prophets, by whom God communicated himſelf to
his people in former times. And here we have an excellent account o
the glory of our Lord Jeſus Chriſt. -
(1.) The glory of his office, and that in three reſpects :
[1..] God hath appointed him to be Heir of all things. As God, he
was equal to the Father; but as God-man and Mediator, he was appointed,
by the Father to be the Heir of all things; that is, the ſovereign Lord
of all, the abſolute Diſpoſer, Director, and Governor of all perſons and
of all things, Pſ. 2. 6, 7. “All power in heaven and earth is given to
him ; all judgment is committed to him,” Matth. 28. 18. John 5. 22.
[2.] By him God made the worlds, both viſible and inviſible, the
heavens and the earth ; not as an inſtrumental Cauſe, but as his eſſential
Word and Wiſdom. By him he made the old creation, by him he makes
the new creature, and by him he rules and governs both.
[3.J He upholds all things by the word of his power; he keeps the
world from diſſolving, by him all things consist ; the weight of the whole
creation is laid upon Chriſt, he ſupports the whole and all the parts.
When, upon the apoſtaſy, the world was breaking to pieces under the
wrath and curſe of God, the Son of God, undertaking the work of
redemption, bound it up again, and eſtabliſhed it by his almighty power
and goodneſs. None of the ancient prophets ſuſtained ſuch an office as
this, none was ſufficient for it. *
(2.) From hence the apoſtle paſſes to the glory of the person of Christ
who was able to execute ſuch an office; “he was the Brightneſs of his
Father’s glory, and the expreſs Image of his perſon,” v. 2. This is a
high and lofty deſcription of the glorious Redeemer, this is an account
of his personal excellency.
[1..] He is, in person, the Son of God, the only-begotten Son of God,
and as ſuch he muſt have the ſame nature. This personal distinction
always ſuppoſes one and the same nature. Every ſon of man, is man ;
were not the nature the ſame, the generation would be monſtrous.
[2.] The perſon of the Son is the glory of the Father, ſhining forth
with a truly divine ſplendor. As the beams are effulgent emanations of
the fun, the father and fountain of light, Jeſus Chriſt in his perſon is
God manifeſt in the fleſh, he is Light of light, the true Shechinah.
[3] The perſon of the Son is the true image and character of the per-
son of the Father; being of the ſame nature, he muſt bear the ſame image
and likeness. In beholding the power, wiſdom, and goodneſs, of the
Lord Jesus Christ, we behold the power, wiſdom, and goodneſs, of the
Father; for he hath the nature and perfections of God in him. He that
hath seen the Son, hath seen the Father ; that is, he hath ſeen the same
Being. He that hath known the Son, hath known the Father, John 14.
7...9. For the Son is in the Father, and the Father in the Son ; the per-
ſonal diſtinétion is no other than will confiſt with eſſential union. This
is the glory of the person of Christ ; the fulness of the Godhead dwells, not
typically, but really, in him. e
(3.) From the glory of the perſon of Christ he proceeds to mention
the glory of his grace; his condeſcenſion itſelf was truly glorious. The
ſufferings of Chriſt had this great honour in them, to be a full ſatisfaction
for the fins of his people; by himſelf he purged away our ſºns, that is, by
the proper innate merit of his death and bloodſhed, by their infinite in-
trinſic value; as they were the ſufferings of himſelf, he has made atone-
ment for fin. Himſelf, the glory of his perſon and nature, gave to his
ſufferings ſuch merit as was a ſufficient reparation of honour to God, who,
had ſuffered an infinite injury and affront by the fins of men. -
(4.) From the glory of his ſufferings we are at length led to confider
the “glory of his exaltation; when by himſelf he had purged away our
fins, he ſat down at the right hand of the Majeſty on high,” at his Fa-
ther’s right hand. . As Mediator and Redeemer, he is inveſted with the
higheſt honour, authority, and ačtivity, for the good of his people ; the
Father now does all things by him, and receives all the ſervices of his.
people from him. Having aſſumed our nature; and ſuffered in it on.
earth, he has taken it up with him to heaven, and there it has the high-
honour to be next to God, and this was the reward of his humiliation.
Now it was by no leſs a Perſon than this, that God has in theſe laſt.
days ſpoken to men; the dignity of the Messenger gives authority and
exéehéncy to the message, and therefore the diſpenſations of the goſpel
muſt needs exceed, very far exceed, the diſpenſation of the law.
? .
x
A.D. 62. º . . . . . .
4. Being made ſo much better than the angels, as he
hath by inheritance obtained a more excellent name than
they. 5. For unto which of the angels ſaid he at any
time, Thou art my Son, this day have I begotten thee ?
And again, I will be to him a Father, and he ſhall be to
me a Son 6. And again, when he bringeth in the Firſt-
begotten into the world, he faith, And let all the angels
of God worſhip him. 7. And of the angels he faith,
Who maketh his angels ſpirits, and his miniſters a flame
of fire. 8. But unto the Son he ſaith, Thy throne, O
God, is for ever and ever; a ſceptre of righteouſneſs is
the ſceptre of thy kingdom. 9. Thou haſt loved righ-
teouſneſs, and hated iniquity; therefore God, even thy
God, hath anointed thee with the oil of gladneſs above
thy fellows.
The apoſtle, having proved the pre-eminence of the goſpel above the
law, from the pre-eminence of the Lord Jeſus Chriſt above the prophets,
now proceeds to ſhew that he is not only much ſuperior to the prophets,
but to the angels themselves. In this he obviates an objećtion that the
Jewiſh zealots would be ready to make, that the law was not only deli-
vered by men, but ordained by angels, (Gal. 3. 19.) that they attended
at the giving for th of the law, the hoſts of heaven were drawn forth to
attend the Lord Jehovah on that awful occaſion. Now the angels are
very glorious beings, far more glorious and excellent than men; the
feripture always repreſents them as the moſt excellent of all creatures,
and we know of no being but God himſelf that is higher than the
angels; and therefore that law that was ordained by angels, ought to be
held in great eſteem. -
To take off the force of this argument, the penman of this epiſtle pro-
ceeds to ſtate the compariſon between Jesus Christ and the holy angels,
both in nature and office, and to prove that Chriſt is vaſtly ſuperior to the
angels themſelves. “Being made ſo much better than the angels, as he
hath by inheritance obtained a more excellent name than they.” Here
obſerve,
I. The ſuperior nature of Chriſt is proved from his ſuperior name.
The ſcripture does not give high and glorious titles without a real foun-
dation and reaſon in nature; nor would ſuch great things have been ſaid
of our Lord Jeſus Chriſt, if he had not been as great and excellent as
thoſe words imports. When it is ſaid, that Chriſt was made ſo much
better than the angels, we are not to imagine that he was a mere creature,
as the angels are ; the word yewäusvos, when joined with an adjećtive, is
no where to be rendered created, and here may very well be read, being
more excellent, as the Syriac verſion hath it. We read yiviaºn & ©ºs &x,9}s
—let God be true, not made ſo, but acknowledged to be ſo.
II. The ſuperiority of the name and nature of Chriſt above the angels
is declared in the holy ſcriptures, and to be deduced from thence. We
ſhould have known little or nothing either of Christ or of the angels,
without the ſcriptures; and we muſt therefore be determined by them in
our conceptions of the one and the other.
Now here are ſeveral paſſages of ſcripture cited, in which thoſe things
are ſaid of Chriſt that were never ſaid of the angels.
1. It was ſaid of Chriſt, Thou art my” Son, this day have I begotten
thee; (Pſ. 2. 7.) which refers either to his eternal generation, or to his
reſurrection, or to his ſolemn inauguration into his glorious kingdom at
his aſcenſion and ſeſſion at the right hand of the Father. Now this was
never ſaid concerning the angels, and therefore by inheritance he has a
more excellent nature and name than they.
2. It is ſaid concerning Christ, but never concerning the “angels, I
will be to him a Father, and he ſhall be to me a Son ;” taken from
2 Sam. 7. 14.
nature and eternal promanation;” but, “I will be his Father, and he
shall be my Son, by wonderful conception, and this his son-ship ſhall be
the fountain and foundation of every gracious relation between me and
fallen man.” - -
3. It is ſaid of Chriſt, “When God bringeth his Firſt-begotten into
the world, let all the angels of God worſhip him - that is, either when
he is brought into this lower world, at his nativity,” let the angels attend
and honour him ; or when he is brought into the world above, at his aſcen-
fon, to enter upon his mediatorial kingdom, or when he shall bring him
again into the world, to judge the world, then let the higheſt creatures
HEBREWS, I.
Not only, “I am his Father, and he is my Son, by i
The Dignity of Chriſt.
worſhip him. Godwill not ſuffer an angel to continue in heaven who
will not be in ſubječtion to Chriſt, and pay adoration to him; and he
will at laſt make the fallen angels and wicked men to confeſs his divine
power and authority, and to fall before him ; they who would not have
him to reign, muſt then be brought forth and ſlain before him. . The
proof of this is taken out of Pſ. 97. 7. Worship him all ye gods, that is,
* All ye that are ſuperior to men, own yourſelves to be inferior to
Christ in nature and power.” .
4. God has ſaid concerning Chriſt, Thy throne, O God, is for ever and
ever, &c. v. 8...12. But of the angels he has only ſaid, “that he hath
made them ſpirits, and his miniſters a flame of fire,” v. 7. Now, upon
comparing what he here ſays of the angels with what he ſays to Chriſt,
the vaſt ififeriority of the angels to Chriſt will plainly appear.
(1.) What does God ſay here of the angels? “He maketh his angels
ſpirits, and his miniſters a flame of fire.” This we have in Pſ. 104. 4.
where it ſeems to be more immediately ſpoken of the winds and lightning,
but it is here applied to the angels, whoſe agency the Divine providence.
makes uſe of in the winds, and in thunder and lightning. Here, [1..]
The office of the angels; they are God’s miniſters, or ſervants to do his
pleaſure; it is the glory of God that he has ſuch ſervants ; it is yet
more ſo that he does not need them. [2.] How the angels are qualified

for this ſervice; he makes them ſpirits and a flame of fire, he endows
them with light and zeal, with activity and ability, readineſs and reſö-
lution to do his pleaſure : they are no more than what God has made
them to be, and they are ſervants to the Son as well as to the Father.
But,
(2.) Obſerve, How much greater things are ſaid of Christ by the
Father. Here two paſſages of ſcripture are quoted, one out of Pſ. 45.
6, 7. where God declares of Chriſt, [1..] His true and real divinity, and
that with much pleaſure and affection, not grudging him that glory ;
Thy throne, O God. Here one Person calls another Person God, Q God.
And if God the Father declares him to be ſo, he muſt be really and
truly ſo; for God calls perſons and things as they are. And now let
who will deny him to be essentially God at their peril, but let us own and
honour him as God; for if he had not been God, he had never been fit
to have done the Mediator’s work, or to have worn the Mediator’s crown.
[2.] God declares his dignity and dominion, as having a throne, a king-
dom, and a sceptre of that kingdom. He has all right, rule, authority,
and power, both as the God of nature, grace, and glory, and as Media-
tor; and ſo he is adequate and ſufficient to all the intents and purpoſes
of his mediatorial kingdom. [3.] God declares the eternal duration of
the dominion and dignity of Chriſt, founded upon the divinity of his per-
son ; Thy throne, O God, is for ever and ever, from everlaſting to ever-
laſting, through all the ages of time, maugre all the attempts of earth
and hell to undermine and overthrow it, and through all the endleſs ages
of eternity, when time ſhall be no more. This diſtinguiſhes Chriſt’s
throne from all earthly thrones, which are tottering, and will at length
tumble down; but the throne of Chriſt ſhall be as the days of heaven.
[4.] God declares of Chriſt the perfect equity of his administration, and
of the execution of his power, through all the parts of his government ;
“A ſceptre of righteouſneſs is the ſceptre of thy kingdom,” v. 8. He
came righteouſly to the ſceptre, and he uſes it in perfect righteouſneſs ;
the righteouſneſs of his government proceeds from the righteouſneſs of
his perſon, from an eſſential eternal love of righteouſneſs and hatred of
iniquity, not merely from confiderations of prudence or intereſt, but
from an inward and immovable principle ; Thou lovest righteousness, and
hatest iniquity, v. 9. Chriſt came to fulfil all righteouſneſs, to bring in
an everlaſting righteouſneſs; and he was righteous in all his ways, and
holy in all his works. He has recommended righteouſneſs to men, and
reſtored it among them, as a moſt excellent and amiable thing. He came
to finiſh tranſgreſſion, and to make an end of fin as a hateful as well as
hurtful thing. [5.] God declares of Chriſt how he was qualified for
the office of Mediator, and how he was installed and confirmed in it 5
(v. 9.) “Therefore God, even thy God, hath anointed thee with the
oil of gladneſs above thy fellows.” ---
First, Chriſt has the name Meſſiah from his being anointed. God’s
anointing of Chriſt fignifies both his qualifying of him for the office of
the Mediator with the Holy Spirit and all his graces, and likewiſe his
inauguration of him into the office, as prophets, prieſts, and kings, were
by anointing. God, even thy God, inſports the confirmation of Chriſt in
the office of Mediator by the covenant of redemption and peace, that
was between the Father and the Son. God is the God of Chriſt, as
Christ is Man and Mediator. .
Secondly, This anointing of Christ was with the oil of gladness, which
A. D. 62, \
The Dignity of Chriſt.
HEBREWS, I.
fignifies both the gladneſs and cheerfulneſs with which Christ undertook
and went through the office of Mediator, (finding himſelf ſo abſolutely |
ſufficient for it,) and alſo that joy which was set before him as the reward
of his ſervice and ſufferings, that crown of glory and gladneſs which he
fhould wear for ever after the ſuffering of death.
Thirdly, This anointing of Christ was “above the anointing of his
fellows; God, even thy God, hath anointed thee with the oil of glad-
neſs above thy fellows.” Who are Christ's fellows: Has he any equalsº
Not as God, except the Father and Spirit, but theſe are not here meant.
As Man, he has his fellows, and as an anointed Person ; but his and ion
is beyond all their’s. 1. Above the angels, who may be ſaid to be his
Jellows, as they are the ſons of God by creation, and God’s meſſengers,
whom he employs in his ſervice. , 2. Above all prophets, priests, and
kings, that ever were anointed with oil, to be employed in the ſervice of
God on earth.
of the ſame father, as he was a Partaker with them of fleſh and blood.
4. Above all thoſe who were related to him as Man, above all the house
of David, all the tribe of Judah, all his brethren and kinſmen in the fleſh.
•All God’s other anointed ones had only the Spirit in a certain measure ;
Christ had the Spirit above measure, without any limitation. None
therefore goes through his work as Christ did, none takes ſo much plea-
ſure in it as Christ does; for he was anointed with the oil of gladneſs
above his fellows.
The other paſſage of ſcripture in which is the ſuperior excellence of
Christ to the angels, is taken out of Pſ. 102. 25.27. and is thus recited
here. -
10. And, Thou, Lord, in the beginning haſt laid the
foundation of the earth; and the heavens are the works
of thine hands: 11. They ſhall periſh; but thou remain-
eſt; and they all ſhall wax old as doth a garment; 12.
And as a veſture ſhalt thou fold them up, and they ſhall
be changed: but thou art the ſame, and thy years ſhall
not fail,
In theſe verſes the omnipotence of the Lord Jeſus Chriſt is declared,
as it appears both in creating the word, and in changing it.
1. In creating the world; (v. 10.) “And, Thou, Lord, in the begin-
ning haſt laid the foundation of the earth ; and the heavens are the works
of thy hands.” The Lord Chriſt had the original right to govern the
world, becauſe he made the world in the beginning ; his right, as Medi-
ator, was by commiſſion from the Father; his right, as God with the
Father, was abſolute, reſulting from his creating power. This power
he had before the beginning of the world, and he exerted it in giving a
beginning and being to the world. He muſt therefore be no part of
the world himſelf, for then he muſt give himſelf a beginning. He was
apë wavrwy—bgfore all things, and by him all things consist, Col. 1. 17.
He was not only above all things in condition, but before all things in
earistence ; and therefore muſt be God, and ſelf-exiſtent. He laid the
foundations of the earth, did not only introduce new forms into pre-
exiſtent matter, but made out of nothing the foundations of the earth,
the primordia rerum—the first principles of things ; he not only founded
the earth, but the heavens too are the work of his hands, both the habita-
tion and the inhabitants, the hoſts of heaven, the angels themſelves ; and
therefore he muſt needs be infinitely ſuperior to them.
2. In changing the world that he has made ; and here the mutability
of this world is brought in to illuſtrate the immutability of Chriſt.
(1.) This world is mutable, all created nature is ſo ; this world has
paſſed through many changes, and ſhall paſs through more; all theſe
changes are by the permiſſion and under the direction of Chriſt, who
made the world; (v. 11, 12.) “ They ſhall periſh, they ſhall all wax
old as doth a garment; as a veſture ſhalt thou fold them up, and they
ſhall be changed.” This our viſible world (both the earth and viſible
heavens) is growing old. Not only men and beaſts and trees grow old,
but this world itſelf grows old, and is haſtening to its diſſolution ; it
changes like a garment, has lost much of its beauty and strength ; it
grew old betimes on the firſt apoſtaſy, and it has been waxing older and
growing weaker ever fince ; it bears the ſymptoms of a dying world.
But then its dissolution ſhall not be its utter destruction, but its change.
Chriſt will fold up this world as a garment not to be abuſed any longer,
not to be any longer uſed ſo as it has been. Let us not then ſet our
hearts upon that which is not what we take it to be, and will not be what
3. Above all the saints, who are his brethren, children
it now is. Sin has made a great change in the world for the worſe, and
Chriſt will make a great change in it for the better. “We look for
new heavens and a new earth, wherein dwelleth righteouſneſs.” Let the
confideration of this wean us from the preſent world, and make us watch-
ful, diligent, and defirous of that better world, and let us wait on Chriſt
to change us into a meetneſs for that new world that is approaching; we
cannot enter into it till we be new creatures. . . . . * . . " .. 3
(2.) Chriſt is immutable. Thus the Father teſtifies of him, Thou re-
mainest, thy years shall not fail. Chriſt is the ſame in himſelf, the ſame
yeſterday, and to-day, and for ever, and the same to his people in all the
changes of time. This may well ſupport all who have an intereſt in
Chriſt under all the changes they meet with in the world, and under all
they feel in themſelves. Chriſt is immutable and immortal, his years
ſhall not fail. This may comfort us under all decays of nature that we
may obſerve in ourſelves or in our friends, though our fleſh and heart
fail, and our days are haſtening to an end. Chriſt lives to take care of
us while we live, and of our's when we are gone, and this ſhould quicken
us all to make our interest in him clear and ſure, that our ſpiritual and
eternal life may be hid with Christ in God. ... "
13. But to which of the angels ſaid he at any time, Sit
on my right hand, until I make thine enemies thy foot-
ſtool? 14. Are they not all miniſtering ſpirits, ſent forth
to miniſter for them who ſhall be heirs of ſalvation ?
This concludes the compariſon between Christ and the angels, and the
preference of Christ to them; God never ſaid to the angels what he has
faid to Christ.
1. What has God ſaid to Christ He has ſaid, “Sit thou at my right
hand, till I make thine enemies thy footstool; (Pſ. 110. 1.) Receive thou
glory, dominion, and rest ; and remain in the administration of thy me-
diatorial kingdom until all thine enemies ſhall either be made thy friends
by converſion, or thy footstool.” Note, (1.) Christ Jeſus has his ene-
mies, (Would one think it 2) enemies even among men; enemies to his
ſovereignty, to his cauſe, to his people ; ſuch as will not have him to
reign over them. Let us not think it strange then if we have our ene-
mies. Christ never did any thing to make men his enemies; he has done
a great deal to make them all his friends and his Father's friends, and
yet he has his enemies., (2.) All the enemies of Christ ſhall be made
his footstool, either by humble ſubmiſſion and entire ſubjection to his will
casting themſelves down at his feet, or by utter destruction; he ſhall
trample upon thoſe who continue obstinate, and ſhall triumph over them.
(3.) God the Father has undertaken for this, and he will ſee it done,
yea he will himſelf do it; and though it be not done presently, it ſhall
certainly be done, and Christ waits for it ; and ſo must christians wait
till God has wrought all their works in them, for them, and by them.
(4.) Christ ſhall go on to rule and reign till this is done ; he ſhall not
leave any of his great deſigns unfiniſhed, he ſhall go on conquering and to
conquer. And it becomes his people to go on in their duty, being what
he would have them to be, doing what he would have them to do, avoid-
ing what he would have them to avoid, bearing what he would have them
to bear, till he makes them conquerors and more than conquerors over
all their ſpiritual enemies.
2. What has God ſaid of the angels : “He never ſaid to them as he
ſaid to Christ, Sit ye at my right hand;’ but he has ſaid of them here,
that “ they are ministering ſpirits, ſent forth to minister for them who
ſhall be the heirs of ſalvation.” Note, (1.) What the angels are as to
their nature; they are spirits, without bodies or inclination to bodies,
and yet they can aſſume bodies, and appear in them, when God pleaſes.
They are spirits incorporeal, intelligent, aćtive, ſubſtances; they excel
in wiſdom and strength. (2.) What the angels are as to their ºffices
they are ministering spirits. Christ, as Mediator, is the great Minister
of God in the great work of redemption. . The Holy Spirit is the great
Minister of God and Christ in the application of this redemption. Ang ls
are ministering ſpirits under the bleſſed Trinity, to execute the divine
will and pleaſure, they are the ministers of Divine Providence. (3.)
The angels are ſent forth for this end—to minister to them who shall be
the heirs of salvation. Here obſerve, [1..] The deſcription given of the
ſaints—they are heirs of salvation ; at preſent they are under age, heirs,
not inheritors. They are heir becauſe they are children of God 3. if
children, then heirs. Let us make ſure that we are children by adoption
and regeneration, having made a covenant-refignation of ourſelves to God,
and walking before him in a goſpel-converſation, and then are heirs ºf
A.D. 62.
HEBREWS, II,
The Danger of Neglect.
God. andjoint-heirs with Christ. [2] The dignity and privilege of the a ſtrong motive both to our attention to the goſpel, and our retention of
ſaints—the angels are ſent forth to minister for them.
the battles of the ſaints, in deſtroying their enemies.
and keeping their bodies, pitching their tents about their's, inſtructing,
quickening, and comforting their ſouls under Chriſt and the Holy Ghoſt;
and thus they shall do in gathering all the ſaints together at the laſt day.
Bleſs God for the miniſtration of angels, keep in God’s way, and take
the comfort of this promiſe, that he will “give his angels charge over
you, to keep you in all your ways. They ſhall bear you up in their
hands, left you daſh your feet againſt a ſtone,” Pſ. 91. 11, 12.
CHAP. II.
In this chapter, the apostle, 1. Makes some application of the doctrine laid
down in the chapter foregoing, concerning the excellency of the person of
Christ, both by way of exhortation and argument, v. 1.4. II. En-
larges further upon the pre-eminence of Christ above the angels, v. 5.7.
III. Proceeds to remove the scandal of the croſs, v. 10.16. IP.
Asserts the incarnation of Christ, taking upon him not the nature of
angels, but the seed of Abraham, and assigns the reason ºf his so doing,
v. 16, to the end.
| Tºº we ought to give the more earneſt
heed to the things which we have heard, left at
any time we ſhould let them ſlip. 2. For if the word
ſpoken by angels was ſteadfaſt, and every tranſgreſſion and
diſobedience received a juſt recompence of reward; 3.
How ſhall we eſcape, if we neglect ſo great ſalvation;
which at the firſt began to be ſpoken by the Lord, and was
confirmed unto us by them that heard him; 4. God alſo
bearing them witneſs, both with ſigns and wonders, and
with divers miracles, and gifts of the Holy Ghoſt, accord-
ing to his own will
The apoſtle proceeds in the plain profitable method of doćtrine, rea-
ſon, and uſe, through this epiſtle. Here we have the application of the
truths before aſſerted and proved; this is brought in by the illative par-
ticle therefore, with which this chapter begins, and which ſhews its con-
nexion with the former; where the apoſtle having proved Chriſt to be
ſuperior to the angels by whoſe miniſtry the law was given, and there-
fore that the goſpel-diſpenſation muſt be more excellent than the legal,
he now comes to apply this doctrine both by way of exhortation and
argument. - - - -
I. By way of exhortation; (v. 1.) “Therefore we ought to give the
more diligent heed to the things which we have heard.” This is the
firſt way by which we are to ſhew our esteem of Christ and of the goſ.
pel. It is the great concern of everyone under the goſpel, to give the
most earnest heed to all goſpel-diſcoveries and directions; to prize them
highly in his judgments as matters of the greatest importance; to hearken
to them diligently in all the opportunities he has for that purpoſe; to
read them frequently, to meditate on them cloſely, and to mix faith with
them; to embrace them in our hearts and afteåtions, to retain them in
our memories, and finally to regulate our words and actions according to
them. -
II. By way of argument, he adds strong motives to enforce the exhor.
tation :- -
1. From the great loſs we ſhall ſuſtain, if we do not take this earnest
heed to the things we have heard—we shall let them ſlip. They will
leak, and run out of our heads, lips, and lives, and we ſhall be great
loſers by our neglect. Learn, (1.) When we have received goſpel.
truths into our minds, we are in danger of letting them ſlip. Our minds
and memories are like a leaky veſſel, they do not without much care re.
tain what is poured into them; this proceeds from the corruption of our
natures, the enmity and ſubtlety of Satan, he steals away the word; from
the entanglements and ſnares of the world, the thorns that choſe the good
feed. (2.) Thoſe meet with an inconceivable loſs, who let goſpel-
truths, which they had received, ſlip out of their minds; they have lost
a trea/º far better then thouſands of gold and/ºver; the ſeed is loſt,
their time and pains in hearing loſt, and their hopes of a good harvest
loſt; all is loſt, if the goſpel be loſt. (3.) This conſideration ſhould be
Thus they have
done in attending and acting at the giving forth of the law, in fighting
They still miniſter
for them in oppoſing the malice and power of evil ſpirits, in protecting
haps formin
it ; and indeed if we do not well attend, we ſhall not long retain, the
word of God; ſlighty hearers will ſoon beforgetful hearers.
2. Another argument is taken from the dreadful puniſhment we
ſhall incur, if we do not do this duty : a more dreadful puniſhment than
thoſe fell under, who neglected and diſobeyed the law, p. 2, 3. Here
obſerve,
(1.) How the law is deſcribed: it was the word ſpoken by angels,
and declared to be steadfast; it was the word spoken ºff angels, becauſe
given by the ministration of angels, they ſounding the trumpet, and per-
the words according to God’s . ; and God, as
Judge, will make uſe of the angels to found the trumpet a ſecond time,
and gather all to his tribunal, to receive their ſentence, as they have con-
formed or not conformed to the law. And this low is declared to be
steadfast : it is like the promiſe, ſea and amen; it is truth and faithful.
neſs, and it will abide and have its force whether men obey it or no;
* for every tranſgreſſion and diſobedience will receive a just recompence
of reward.” If men trifle with the law of God, the law will not trifle
with them ; it has taken hold of the ſinners of former ages, and will take
hold of them in all ages. God, as a righteous Governor and Judge,
when he had given forth the law, would not let the contempt and
breach of it go unpuniſhed; but he has from time to time reckoned with
the tranſgreſſors of it, and recompenſed them according to the nature
and aggravation of their diſobedience. Obſerve, The ſevereſt puniſh-
ment God ever inflićted upon finners, is no more than what fin deſerves :
it is a just recompence ºf reward; puniſhments are as just, and as much
due to ſin, as rewards are to obedience, yea more due than rewards are
to imperfect obedience.
(2) How the goſpel is deſcribed: it is ſalvation, a great ſalvation :
so great salvation, that no other ſalvation can compare with it ſo great,
that none can fully expreſs, no, nor yet conceive, how great it is. It is
a great ſalvation that the goſpel diſcovers, for it diſcovers a great Savi-
our, one who has manifested God to be reconciſed to our nature, and re-
concileable to our perſons: it ſhews how we may be ſaved from so great
sin and so great misery, and be restored to so great holiness and so great
happiness. The goſpel diſcovers to us a great Sanctifier, to qualify us
for ſalvation, and to bring us to the Saviour; the goſpel unfolds a great
and excellent diſpenſation ºf grace, a new covenant; the great charter-
deed and instrument is ſettled and ſecured to all thoſe who come into the
bond of the covenant. -
(3.) How ſinning against the goſpel is deſcribed; it is declared to be
a neglect of this great salvation, it is a contempt put upon the ſaving grace
of God in Christ, making light ºf it, not caring for it, not thinking it
worth their while to acquaint themſelves with it, not regarding either
the worth of goſpel-grace, or their own want of it, and undone state
without it: not uſing their endeavours to diſcern the truth of it, and
aſſent to it, nor to discern the goodness of it, ſo as to approve of it, or
apply it to themſelves. In theſe things they diſcover a plain neglect
of this great ſalvation. Let us all take heed that we be not found
among thoſe wicked wretched finners who neglect the grace of the
oſpel. -
g (4) How the miſery of ſuch finners is deſcribed ; it is declared to
be unayoidable; (v. 3.) How shall we escape * This intimates, [1..]
That the deſpiſers of this ſalvation are condemned already, under arrest
and in the hands of justice already. So they were by the fill of Adam :
and they have strengthened their bonds by their perſonal tranſgreſſion;
(John 3, 18.) He that believeth not, is condemned already, [2] There
is no eſcaping out of this condemned state, but by accepting the great
ſalvation diſcovered in the goſpel; as for thoſe who negleå it, the wrath
of God is upon them, and it abides ºpen them ; they canno, diſengage
themſelves, they cannot emerge, they cannot get from under the cºnſe.
[3.] That there is a yet more aggravated curſe and condemnation wait-
ing for all thoſe who deſpiſe the grace of God in Christ, and that most
heavy curſe they cannot eſcape; they can neither conceal their perſºns,
at the great day, nor deny the fact, nor bribe the judge, nor/reº the pri-
son. There is no door of mercy left open for them, there ſhall be no
more ſacrifice for ſºn, they are irrecoverably lost, the unavoidableneſs
of the miſery of ſuch is here expreſſed by way of question, How shat! we
| escape * It is an appeal to univerſal reaſon, to the conſciences of finners
themſelves; it is a challenge to all their power and policy, to all their
interest and alliances, whether they, or any for them, can find out, or
can force out, a way of eſcape from the vindrétive justice and wrath of
God. It intimates, that the neglecters of this great ſalvation will be
left not only without power, but without plea and excuse, at the judg-





A.D., 62.
The End of Chriſt's suffering.
HEBREWS, II.
ment-day; if they be aſked what they have to ſay that the ſentence
ſhould not be executed upon them, they will be speechless, and ſelf-con-
demned by their own conſciences, even to a greater degree of miſery
than thoſe fell under, who negle&ted the authority of the law, or ſinned
without the law. -
3. Another argument to enforce the exhortation is taken from the
dignity and excellency of the Person by whom the goſpel began to be
ſpoken ; (v. 3.) It began at first to be spoken by the Lord, that is, the
Lord Jeſus Christ, who is Jehovah, the Lord of life and glory, Lord
of all, and as ſuch poſſeſſed of unerring and infallible wiſdom, infinite
and inexhaustible goodneſs, unquestionable and unchangeable veracity
and faithfulneſs, abſolute ſovereignty and authority, and irresistible
power. This great Lord of all was the first who began to ſpeak it
plainly and clearly without types and shadows, as it was before he came.
Now ſurely it may be expected that all will reverence this Lord, and take
heed to a goſpel that began to be ſpoken by one who spake so as never
man spake.
4. Another argument is taken from the charaćter of thoſe who were
witneſſes to Christ and the goſpel; (v. 3, 4.) “It was confirmed to us
by them that heard him, God alſo bearing them witneſs.” Obſerve,
(1.) The promulgation of the goſpel was continued and confirmed by |
thoſe who heard Chriſt, by the evangelist and apostles, who were eye and
ear-witneſſes of what Jeſus Chriſt began both to do and to teach, Aëts
1. 1. Theſe witneſſes could have no worldly end or intereſt of their own
to ſerve hereby. Nothing could induce them to give in their evidence
but the Redeemer’s glory, and their own and others’ ſalvation; they
expoſed themſelves by their teſtimony to the loſs of all that was dear to
them in this life, and many of them ſealed it with their blood. (2.)
God himſelf bore witneſs to thoſe who were witneſſes for Christ; he tes.
tified that they were authorized and ſent by him to preach Christ and
falvation by him to the world. And how did he bear them witneſs 2
Not only by giving them great peace in their own minds, great patience
under all their ſufferings, and unspeakable courage and joy ; (though
theſe were witneſſes to themſelves;) but he bore them witneſs “by figns
and wonders, and divers miracles, and gifts of the Holy Ghost, accord-
ing to his will.” [1..] With signs: figns of his gracious preſence with
them, and of his power working by them. [2.] Wonders : works quite
beyond the power of nature, and out of the courſe of nature, filling the
ſpectators with wonder and admiration, stirring them up to attend to the
doćtrine preached, and to inquire into it. [3.] Divers miracles or
mighty works, in which an almighty agency appeared beyond all reaſon-
able controverſy. [4.] Gifts of the Holy Ghost, qualifying, enabling,
and exciting them to do the work to which they were called ; “diviſions
or diſtributions of the Holy Ghoſt, diverſities of gifts,”. 1 Cor. 12, 4,
&c. And all this according to God’s own will. It was the will of God
that we ſhould have ſure footing for our faith, and a strong foundation
for our hope in receiving the goſpel. As at the giving forth of the law
there were figns and wonders, by which God teſtified the authority and
excellency of it; ſo he witneſſed to the goſpel by more and greater
miracles, as to a more excellent and abiding diſpenſation. -
5. For unto the angels hath he not put in ſubjećtion
the world to come, whereof we ſpeak. 6. But one in a
certain place teſtified, ſaying, What is man, that thou, art
mindful of him ; or the ſon of man, that thou viſiteſt him :
7. Thou madeſt him a Hittle lower than the angels; thou
crownedſt him with glory and honour, and didſt ſet him
over the works of thy hands: 8. Thou haft put all things
in ſubjećtion under his feet. For in that he put all in
ſubjećtion under him, he left nothing that is not put under
him. But now we ſee not yet all things put under him.
9. But we ſee Jeſus, who was made a little lower than the
angels for the ſuffering of death, crowned with glory and
honour; that he by the grace of God ſhould taſte death
for every man.
The apoſtle having made this ferious application of the doćtrine of
the perſonal excellency of Chriſt above the angels, he now returns to
that pleaſant ſubject again, and purſues it further ; (v. 5.)
we ſpeak.”
WoL. W. No. 104.
* For unto .
the angels bath he not put into ſubještion the work to come, whereof
I. Here the apoſtle lays down a negative propoſition, including a posi-
tive one—that the ſtate of the ... i. here ºf the
world to 80me, is not ſubjected to the angels, but under the ſpecial care
and direction of the Redeemer himſelf. Neither the ſtate in which the
church is at preſent, nor that more completely reſtored ſtate at which it
ſhall arrive when the prince of this world is caſt out and the kingdoms
of the earth ſhall become the kingdom of Chriſt, is left to the govern-
ment ºf the angel; ; , but Jeſus Chriſt will take to him his greai power,
and will reign. He does not make that uſe of the miniſtration of angels,
to give the goſpel as he did the law, which was the ſtate of the old ofan.
tiquated world. This new world is committed to Christ, and only put in
abſolute ſubjection to him in all ſpiritual and eternal concerns." Chriſt
has the adminiſtration of the goſpel-church, which at once ſpeaks Chriſt’s
honour, and the church’s happineſs and ſafety. It is certain that neither
the firſt creation of the goſpel-church, nor its after-edification or admi-
niſtration, nor its final judgment and perfection, is committed to the
angels, but to Chriſt. God would not put so great a trust in his holy
ones ; his angels were too weak for ſuch a charge. -
II. We have a ſcripture-account of that blºſſed Jeſus to whom the
goſpel-world is put into ſubjećtion. It is taken from Pſ. 8.4.6. “But
one in a certain place teſtified, ſaying, What is man, that thou art mind-
ful of him ; or the Son of man, that thou viſiteſt him º' &c. Theſe
words are to be cont.dered both as applicable to mankind in general, and
as applied here to the Lord Jeſus Chriſt.
1.4s applicable to mankind in general; where we have an affectionate,
thankful expoſtulation witi, the great God concerning his wonderful con-
deſcenſion and kindneſs to the ſons of men. (1.) In remembering them,
or being mindful of them, when yet they had no being but in the coun-
fels of divine love. The favours of God to men all ſpring up out of his
eternal thoughts and purpoſes of mercy for them; as all our dutiful
regards to God ſpring forth from our remembrance of him. God is
always mindful of us, let us never be forgetful of him. (2.) In viſiting
him, God’s purpoſe of favours for men is produćtive of gracious viſits
to them ; he comes to ſee us, how it is with us, what we ail, what we
want, what dangers we are expoſed to, what difficulties we have to en-
counter; and by his viſitation our ſpirit is preſerved. Let us ſo remem-
ber God, as daily to approach him in a way of duty. , (3.) In making
him the head of all the creatures in this lower world, the top-ſtone of his
building, the chief of the ways of God on earth, and only a little lower
than the angels in place, and reſpect to the body, while here, and to be
made like the angels, and equal to the angels, at the resurrection of the
just, Luke 20. 36. (4.) In crowning him with glory and honour, the
honour of having noble powers and faculties of ſoul, excellent organs
and parts of body; whereby he is allied to both worlds, capable of ſerv-
ing the intereſts of both worlds, and of enjoying the happineſs of both.
(5.) In giving him right to and dominion over the inferior creatures,
which did continue ſo long as he continued in his allegiance and duty to
God.
2. This is here plainly applied to the Lord Jeſus Chriſt; and the
whole that is here ſaid, can only be applied to him, v. 8, 9. And here
you may obſerve, (1.) What is the moving cauſe of all the kindneſs
God ſhews to men in giving Chriſt for them and to them ; and that is,
the grace of God. For what is man 2 (2.) What are the fruits of this
free grace of God with reſpect to the gift of Chriſt for us and to us, as
related in this ſcripture-teſtimony. [...] That God was mindful of
Chriſt for us in the covenant of redemption. [2.] That God visited
Christ on our account; and it was concluded between them, that in the
fulneſs of time. Chriſt ſhould come into the world, as the great arche-
typal Sacrifice. [3.] That God had made him a little lower than the
angels, in his being made man, that he might ſuffer and humble himſelf
to death. [4.] That God crowned “ the human nature of Chriſt with
glory and honour,” in his being perfectly holy, and having the Spirit
without measure, and by an ineffable union with the divine nature in the
ſecond Perſon of the Trinity, “the fulneſs of the Godhead dwelling in
him bodily;” that by his ſufferings he might make ſatisfaction, tasting
death for every man, ſenſibly feeling and undergoing the bitter agonies
of that ſhameful, painful, and curſed death of the croſs; hereby putting
all mankind into a new ſtate of trial. [5,.] That, as a reward of his
humiliation in ſuffering death, he was crowned with glory and honour, ad-
vanced to the higheſt dignity in heaven, and having abſolute dominion
| over all things; thus accompliſhing that ancient ſcripture in Chriſt,
which neves was ſo accompliſhed or fulfilled in any mere man that ever
was upon earth. And now, having mentioned the death of Chriſt, the
|apoſtle proceeds.
6 X.
AfD., 62. . . .
10. For it became him, for whom are all things, and
by whom are all things, in bringing many ſons unto glory,
to make the Captain of their ſalvation perfect through
ſufferings... 11. For both he that ſanétifieth, and they who
are ſanétified are all of one : for which cauſe he is not
aſhamed to call them brethren; 12. Saying, I will declare
thy name untô my brethren, in the midſt of the church.
3%. ".. ' ' ' ' ' ' ' s r. ; : - - tº tº wº. . . . . . . . . .
will I ſing praiſe unto thee. , 13. And again, I will put my
truſt in him. And again, Behold, I and the children which
God hath given me. ºil
: The apoſtle here prevents and removes the ſcandal of the croſs : this
he does by ſhewing both how it became God, that Chriſt ſhould ſuffer,
and how much man should be benefited by thoſe ſufferings. . . . . . .
I. How it became God, that Chriſt ſhould ſuffer; (v. 10.) “For it
became him, for whom are all things, and by whom are all things, in
bringing many ſons to glory, to make the Captain of their ſalvation per-
fećt through ſufferings.” Where, 1. God is deſcribed as the final End
and first Cause of all things, and as ſuch it became him to ſecure his own
glory in all that he did, not only to act ſo that he might in nothing diſ-
honour himſelf, but that he might from every thing have a revenue of
glory. 2. He is declared to have ačted up to this glorious charaćter in
the work of redemption, as to the choice both of the end and of the
means. . . . º . . . . . . . . . . . . . . º º -
4(1-) In the choice of the ends, and that was, to bring many ſons to
glory, to preſent glory in enjoying the glorious privileges of the goſpel,
and to future glory in heaven, which will be glory indeed, an exceeding
eternal weight of glory. .
º, Here obſerve, E1.j Wetmuſt be the ſons of God both by adoption
agd regeneration, before we can be brought to the glory of heaven. Hea-
ênis the inheritànce ; and only thoſe that are the children, are heirs of
that “idheritance. "[2.j All true believers are the children of God;
# to them that receive Chriſt, he has granted the power and privilege of
being the children of God even to as many as believe on his name,” John
k=-1%. , E3.] Though the ſons of God are but a few in one place, and
afóñe time ; yet, when they ſhall be all brought together, it will appear
that they are many. Chriſt is the First-born among many brethren. [4.]
All the ſons of God, how many ſoever they are, or however diſperſed
and divided, ſhall at length. be brought together to glory. .
cºſº). In the choice ºf the means. [1..] In finding out ſuch a Perſon
as ſhould be the Captain of our salvation; thoſe that are ſaved muſt come
tº that ſalvation under the guidance of a Captain and Leader ſufficient
fºr that purpoſe; and they muſt be all enliſted under the banner of this
Captain; “they muſt endure hardſhip as good ſoldiers of Chriſt;" they
muſt follow their Captain, and they that do ſo ſhall be brought ſafely.
off, and ſhall inherit great glory and honour. [2.] In making this Cap.
tain of our ſalvation perfect through sufferings. God the Father made
the Lord Jeſus Chriſt the Captain of our ſalvation; that is, he conſe-
crated, he appointed him to that office, he gave him a commiſfion for it,
and he made him a perfect Captain ; he had perfection of wiſdom, and
courage, and ſtrength, by the Spirit of the Lord, which he had without
meaſure; he was made perfect through sufferings; that is, he perfected
the work of our redemption by ſhedding his blood, and was thereby per-
Jèctly qualifted to be a Mediator between God and man. He found his
way to the crown by the cross, and ſo muſt his people too. ... The excel-
lent Dr. Owen obſerves, that the Lord Chriſt, being conſecrated and
perfeóted through ſuffering, has conſecrated the way of ſuffering for all
his followers to paſs through unto glory ; and hereby their ſufferings
are made neceſſary and unavoidable, they are hereby made honourable,
uſeful, and profitable. . . . . . . . . ºf \, . . . . . . . . .
: II. He ſhews how much they would be benefited by the croſs and ſuf-
ferings of Chriſt ; as there was nothing unbecoming God and Chriſt, ſo
there was that which would be very beneficial to men, in theſe ſufferings.
Hereby they are brought into a near union with Chriſt, and into a very
endearing relation. . . . . a. º. º.
<rºl. Into a near union ; 9. 11.) “ Both he that ſanótifieth and they
that are ſanétified are all of one.” Obſerve, Chriſt is he that Sanctifieth ,
he has purchaſed and ſent the ſančifying Spirit; he is the Head of ali
ſanctifying influences. The Spirit ſanétifieth as the Spirit of Chriſt.
True believers are they who are sanctified, endowed with holy principles
and powers; ſeparated and ſet a part from mean and vile uſes to high and
holy-uſes and purpoſes; for ſo they muſt be before they can be brought
)
- “t . . . . . . .
Ehriſt's Incarnation. .
to glory. Now Christ, who is the Agent in this work of ſanétification,
and chriſtians, who are the recipient ſubjećts, are all of one. How 2
Why, (1.) They are all of one heavenly Father, and that is, God. God
| is the Father of Chriſt by, eternal generation, and by miraculous concep-
tion; of chriſtians by adoption and regeneration. (2.) They are of one
earthly father, Adam. Chriſt and believers have the ſame human na-
ture. (3,),Qf one Spirit, holy and heavenly diſpoſition; the same mind
is in then that was in Christ, though not in the ſame meaſure; the ſame
Spirit informs and actuates the Head and all the members. t
.2. Into an endearing relation. ...This reſults from the union. And here.
firſt;he declares, what this relation is, and then he quote; three texts out
qf, the Qld Teſtament to illuſtrate and prove it. ,
; : " : ; ; } t ( -
#(1.) He declares what this relation is ; he and believers being all of
one, he therefore is not aſhamed to call them brethren. Obſerve, [1..].
Chriſt and believers are brethren ; “not only bone of his bone, and fleſh
of his fleſh, but ſpirit of his Spirit;” brethren by the whole blood, in
what is heavenly as well as in what is earthly. [2.] Chriſt is not aſhamed
to own this relation ; he is not ashamed to call them brethren, which is
wonderful goodneſs and condeſcenſion in him, confidering their meanness.
by nature, and vileness by fin ; but he will never be aſhamed of any that
are not aſhamed of him, and who take care not to be a ſhame and reproach
to him and to themſelves. " . gº -
(2.) He illuſtrates this from three texts of ſcripture. The firſt is out
of Pſ. 22. 22, “I will declare thy name unto my brethren; in the
midſt of the church will I fing praiſes unto thee.” This pſalm was an
eminent prophecy of Chriſt; it begins with his words on the croſs, My
God, My God, why hast thou forsaken me & Now here it is foretold,
[1..] That Chriſt ſhould have a church or congregation, in the world, a
company of volunteers, freely willing to follow him. . [2] That theſe
ſhould not only be brethren to one another, but to Christ himſelf. [3.]
That he would declare his Father’s name to them, that is, his nature and
attributes, his mind and will ; this he did in his own perſon, while he
dwelt among us, and by his Spirit poured out upon his diſciples, en-
abling them to ſpread the knowledge of God in the world from one ge.
neration to another, to the end of the world. [4.] That Chriſt would
sing praise to his Father in the church. The glory of the Father was
what Chriſt had in his eye ; his heart was ſet upon it, he laid out him.
ſelf for it, and he would have his people to join with him in it, , ,
The ſecond ſcripture is quoted from Pſ. 18. 2. And again, I will put
my trust in him. That pſalm ſets forth the troubles that David, as a
type of Chriſt, met with, and how he in all his troubles put his trust in
God. Now this ſhews, that beſide his divine nature, which needed no
ſupports, he was to take another nature upon him, which would want
thoſe ſupports, which none but God could give. He ſuffered and truſted
as, our Head and Prefident. Owen in locum. His brethren muſt ſuffer
and truſt, too. . . . .
The third ſcripture is taken from Iſa. 8. 18. “Behold, I and the
children, which God hath given me.” This proves Chriſt really and
truly. Man, for parents and children are of the ſame nature; children
were given, him of the Father, in the counſel of his eternal love, and
that covenant of peace that was between them. And they are given to
Chriſt at their converſion. When they take hold of his covenant, then
Chriſt receives them, rules over them, rejoices in them, perfects all their
affairs, takes them up to heaven, and there preſents them to his Father,
“Behold, I and the children which thou haſt given me.”
14. Foraſmuch then as the children are partakers of
fleſh and blood, he alſo himſelf likewiſe took part of the
ſame; that through death he might deſtroy him that had
the power of death, that is, the devil; 15. And deliver
them who through fear of death were all their life-time
ſubječt to bondage. 16. For verily he took not on him
the nature of angels; but he took on him the ſeed of Abra-
ham. 17. Wherefore in all things it behoved him to be
made like unto his brethren, that he might be a merciful
and faithful high prieſt in things pertaining to God, to
make reconciliation for the fins of the people; 18. For in
that he himſelf hath ſuffered being tempted, he is able to
ſuccour them that are tempted.
; , ; ;
Here the apoſtle proceeds to aſſert the incarnation of Chriſt, as taking
A. D. 62,
The Attention due to Chriſt... . .
HEBREWS, III.
\
upon him not the nature of angels, but the ſeed of Abraham ; and he?
ſhews the reaſon and deſign . ſo doing. . . . . . . . . .
I. The incarnation of Chriſt is aſſerted; (v. 16.) “Verily he took
upon him not the nature of angels, but he took upon him the feed of:
Abraham.” He took part of fleſh and blood ; though as God he pre-
exiſted from all eternity, yet in the fulneſs of time he took our nature
into union with his divine nature, and became really and truly. Man. He
did not lay hold of angels, but he laid hold of the seed of Abraham. The
angels fell, and he let them go, and lie under the deſert defilement and
dominion of their fin, without hope or help. Chriſt never deſigned to be
the Saviour of the fallen angels; as their tree fell, ſo it lies, and muſt lie
to eternity, and therefore he did not aſſume their nature tº the flature of
angels could not be an atoning ſacrifice for the fin of man. “Now Chriſt
reſolving to recover the ſeed of Abraham, and raiſe them up from their
fallen ſtate, he took upon him the human nature from one descended from
the loins of Abraham, that the ſame nature that had finned, might ſuffer,
to reſtore human nature to a state of hope and trial; and all that ac-
cepted of mercy, to a state of special favour and salvation. Now there
is hope and help for the chief of finners in and through Chriſt. Here is
a price paid ſufficient for all, and ſuitable to all, for it was in our nature.
Let us all then know the day of our gracious viſitation, and improve that
diſtinguiſhing mercy which has been ſhewn to fallen men, not to the fallen
angels. -
#. The reaſons and deſigns of the incarnation of Chriſt are declared,
1. “Becauſe the children were partakers of fleſh and blood, he muſt
take part of the ſame, and be made like his brethren,” v. 14, 15. For
no higher nor lower nature than man’s that had finned, could ſo ſuffer
for the fin of man as to ſatisfy the juſtice of God, and raiſe man up to a
ſtate of hope, and make believers the children of God, and ſo brethren to
Chriſt. 2. He became Man, that he might die; as God, he could not
die, and therefore he aſſumes another nature and ſtate. Here the won-
derful love of God appeared, that, when Chriſt knew what he must suffer
in our nature, and how he must die in it, yet he ſo readily took it upon
him. The legal ſacrifices and offerings God could not accept as a pro-
pitiation ; “a body was prepared for Chriſt, and he ſaid, Lo! I come,
I delight to do thy will.”. 3. That “through death he might deſtroy
him that had the power of death, that is, the Devil,” v. 14. The Devil
was the firſt finner, and the firſt tempter to fin, and fin was the procuring
cauſe of death ; and he may be ſaid to have the power of death, as he
draws men into sin, the ways whereof are death, and as “he is often per-
mitted to terrify the conſciences of men with the fear of death,” and as
he is the executioner of divine juſtice, haling their ſouls from their bodies
to the tribunal of God, there to receive their doom ; and then being
their tormentor, as he was before their tempter; in theſe reſpects: he may
be ſaid to have had the power of death. But now Christ has ſo far"de:
stroyed him who had the power of death, that he can keep none under
the power of ſpiritual death; nor can he draw any into fin, (the pro-
curing cauſe of death,) nor require the ſoul of any from the body, nor
execute the ſentence upon any but thoſe who chooſe and continue to be
his willing ſlaves, and perfiſt in their enmity to God. 4. That he might
“ deliver his own people from the ſlaviſh fear of death that they are
often ſubjećt to.” This may refer to the Old Testament saints, who
were more under a ſpirit of bondage, becauſe “life and immortality were
not ſo fully brought to light as now they are by the goſpel.” Or it
may refer to all the people of God, whether under the Old Testament
or the New, whoſe minds are often in perplexing fears about death and
eternity. Christ became Man, and died, to deliver them from thoſe
perplexities of ſoul, by letting them know that death is not only a con-
quered enemy, but a reconciled friend, not ſent to hurt the foul, or sepa-
rate it from the love of God, but to put an end to all their grievances and
complaints, and to give them a paſſage to eternal life and bleſſedneſs;
that death now to them is not in the hand of Satan, but in the hand of
Christ ; not Satan’s ſervant, but Christ’s ſervant, has not hell following
it, but heaven to all who are in Christ. 5. Christ must be made like unto
his brethren, that he might be a merciful and faithful High Priest in
things pertaining to the juſtice and honour of God, and to the ſupport
and comfort of his people. He muſt be faithful to God, and merciful
to men. - - . . .
(1.) In things pertaining to God, to his juſtice, and to his honour ;
to make reconciliation for the fins of the people, to make all the attri-
butes of the divine nature, and all the perſons ſubſiſting therein, harmo-
nize in man’s recovery, and fully to reconcile God and man. Obſerve,
[1..] There was a great breach and quarrel between God and man, by
reaſon of fin. [2.] Chriſt, by becoming Man and dying, has taken up
theiquarrel, and made reconciliation, ſo far, that God is ready to receive
all into favour and friendſhip, who come to him through Chriſt. . . . . .
(2) In things pertaining to his people, to their ſupport and comfort;
(v. 18.) “In that he ſuffered, being tempted, he is able to ſuccèur -
them that are tempted.” Where obſerve, [I.] Chriſt's paſſion—he ſuf-
fered being tempted; and his temptations were not the leaſt, part of his
ſufferings, “he was, in all things tempted as we are, yet without fin,”,
ch, 4, 15. [2.] Chriſt’s compaſſion—“he is able to ſuccour them that
are tempted.” He is touched with a feeling of our infirmities, a ſympa-
thizing Phyſician, tender and ſkilful; he knows how to deal with
tempted, ſorrowful ſouls, becauſe he has been himſelf ſick of the ſame:
diſeaſe, not of fin, but of temptation and trouble of ſoul.….The remem-
brance of his own ſorrows and temptations makes him mindful of the
trials of his people, and ready to help them. Here obſerve, First, The
beſt of chriſtians are ſubjećt to temptations, to many temptations, while
in this world; let us never count upon an abſolute freedom from tempta-
tions in this world. Secondly, Temptations bring our ſouls into ſuch
diſtreſs and danger, that they need ſupport and ſuccour. Thirdly,
Chriſt is ready and willing to ſuccour thoſe who under their temptations:
apply themſelves to him; and he became Man, and was tempted; that:
he might be every way qualified to ſuccour his people. . . . . . .
**
\'.
CHAP. III.
In this chapter, the apostle applies what he had said, in the chapter fore-
going, concerning the priesthood of Christ, I. In a serious pathetic ex-
hortation, that this great" High Priest, who was discovered to them,
might be seriously considered by them, as 1,46; “II. He then adds many
weighty counsels and cautions, from v.17% to the énd. “... . . . :-
1. HEREFORE, holy brethren, partakers of the
Wº..."; º;
Prieſt of our .# Jeſus; 2. º
ful to him that appointed him, as alſo Moſes was faithful
in all his houſe. 3. For this man was counted worthy"of
rº-, 2- . . ;--i- tº 4-1! - d. 14 § • Sº s
more glory than Moſes, in as much as he who hath builded
the houſe hath more honour than the houſe...}. For
every houſe is builded by ſome man, but he that built all
things, is God. 5. And Moſes ºverily was faithful in alk
his houſe, as a ſervant, for a teſtimony of thoſe things
which were to be ſpoken after ; 6. But Chriſt as a Són.
over his own houſe; whoſe houſe are we, if we hold faſt
the confidence and the rejoicing of the hope firm unto the
end. . . . . . . . . . . . . . . ; ; ; ;
-
• * * r - . . . . . . . . . . . . . . . . . . - 2 : . . . . . .
‘. . In theſe verſes we have the application of that doćtrine laid down in
the-cloſe of the laſt chapter, concerning the prieſthood of our Lord Jeſus
Chriſt. . . . . . . . . sº gº º 3 - º
And obſerve, … . . . . . . . ." . . . . . . * . . . .
I. In how fervent and affectionate a manner the apoſtle exhorts chrif-
tians to have this High Prieſt much in their thoughts, and to make him.
the Object of their cloſe and ſerious confideration ; and ſurely no one in
earth or heaven deſerves our confideration more than he. That this exº,
hortation might be made the more effectual, obſerve, * * ºf
1. The honourable compellation uſed toward thoſe to whom he wrote?
Holy brethren, partakers of the heavenly calling. (1.) Brethren, not only
my brethren, but the brethren of Chriſt, and in him brethren to . all the
ſaints; all the people of God are brethren, and ſhould love and live like
brethren. (2.) Holy brethren ; holy not only in. profeſſion and title,
but in principle and praćtice, in heart and life. . This has been turned by
ſome into ſcorn; “ Theſe,” ſay they, “are the holy brethren ;”, but it
is dangerous jeſting with ſuch edge tools; be not mockers, lest your bands
be made strong. Let thoſe that are thus deſpiſed;and ſcorned, labour to
be holy brethren indeed, and approve themſelves ſo to God; and they
need not to be aſhamed of the title, nor dread the ſcoffs of the profane.
The day is coming, when thoſe that make this a term of reproach, would
count it their greateſt honour and happineſs to be taken into this ſacred
brotherhood... (3.). Partakers of the heavenly calling; partakers of the
méans of grace, and of the Spirit of grace, that came from heaven; and
by which chriſtians are effectually called out of darkneſs into marvellous
y
ſ. :
*4.
light; that calling' which brings down, heavón into the ſouls of men,
to live for ever with God in heaven.
: 2. The titles he gives to Chriſt, whom he would have them confider,
(1.) As the Apoſtle of our profeſſion, the prime Miniſter of the goſ.
pel-church, a Meſſenger, and a Principal Meſſenger, ſent of God to
men, upon the moſt important errand, the great Revealer of that faith
which we profeſs to hold, and of that hope which we profeſs to have.
(2.) Not only the Apoſtle, but the High Prieſt too, of our profeſſion,
the Chief Officer of the Old Teſtament as well as the New, the Head
of the church in every ſtate, and under each diſpenſation, upon whoſe
fatisfaction and interceſſion we profeſs to depend for pardon of fin, and
acceptance with God. (3.) As Chriſt, the Meſſiah anointed and every
way qualified for the office both of Apoſtle and High Priest. (4.)
As Jeſus, our Saviour, our Healer, the Great Phyſician of ſouls,
typified by the brazen ſerpent that Moſes lifted up in the wilderneſs,
that thoſe who were stung by the fiery ſerpents, might look to him, and
be ſaved.
II. We have the duty we owe to him who bears all theſe high and
honºurable titles, and that is, to confider him as thus charaćterized.
Confider what he is in himſelf, what he is to us, and what he will be to
us hereafter and for ever; confider him, fix your thoughts upon him
with the greatest attention, and ačt toward him accordingly, look unto
Jeſus the Author and Finiſher of your faith. Here obſerve, 1. Many
that profeſs faith in Christ, have not a due confideration for him ; he is
not ſo much thought of as he deſerves to be, and defires to be, by thoſe
that expect ſalvation from him. 2. Cloſe and ſerious confideration of
Christ would be of great advantage to us, to increaſe our acquaintance
with him, and to engage our love and our obedience to him, and reliance
9n him. 3... Even thoſe that are holy brethren, and partakers of the
heavenly calling, have need to stir up one another to think more of
Christ than they do, to have him more in their minds; the best of his
people think too ſeldom and too ſlightly of him. 4. We must confider
Shrist as he is deſcribed to us in the ſcriptures, and form our apprehen-
fions of him from thence, not from any vain conceptions and fancies of
Our OWI). *~.
III. We have ſeveral arguments drawn up to enforce this duty of con-
fidering Christ the Apostle and High Priest of our profeſſion. The
first is taken from his fidelity, v. 2. He was faithful to him that ap-
pointed him, as Moſes was in all his houſe. 1. Christ is an appointed
Mediator; God the Father has ſent and ſealed him to that office, and
therefore his mediation is acceptable to the Father. 2. He is faithful to
that appointment, punétually obſerving all the rules and orders of his
mediation, and fully executing the trust repoſed in him by his Father
and by his people. 3. That he is as faithful to him that appointed him,
as Moſes was in all his houſe. Moſes was faithful in the diſcharge of
his office to the Jewiſh church in the Old Testament, and ſo is Christ
under the New : this was a proper argument to urge upon the Jews,
who had ſo high an opinion of the faithfulneſs of Moſes, and yet his
faithfulneſs was but typical of Christ's. Another argument is taken
from the ſuperior glory and excellence of Christ above Moſes; (v. 3...6.)
therefore they were more obliged to confider Christ. (1.) Christ was
a Maker of the houſe, Moſes but a member in it. By the houſe we are
to understand the church of God, the people of God incorporated to-
gether under Christ their Maker and Head, and under ſubordinate officers,
according to his law, obſerving his inſtitutions. Chriſt is the Maker of
this houſe of the church in all ages : Moſes was a miniſter in the houſe,
he was inſtrumental under Chriſt, in governing and edifying the houſe,
but Chriſt is the Maker of all things; for he is God, and no one heſs
than God could build the church, either lay the foundation, or carry on
the ſuperſtructure. No leſs power was requifite to make the church
than to make the world; the world was made out of nothing, the church
tnade out of materials altogether unfit for ſuch a building. Chriſt, who
is God, drew the platform of the church, provided the materials, and by
almighty power diſpoſed them to receive the form ; he has compačted
and united this his houſe, has ſettled the orders of it, and crowned all
with his own preſence, which is the true glory of this houſe of God.
(3) Chriſt was the Maſter of this houſe, as well as the Maker, v. 5, 6.
This houſe is ſtyled his houſe, as the Son of God. Moſes was only a
faithful ſervant, for a testimony of thoſe things that were to be ſpoken
after ; Christ, as the eternal Son of God, is the rightful Owner and So- |
e - | 2...7. Obſerve, -
testimony of all thoſe things relating to the church, which would be |
more clearly completely, and comfortably revealed in the goſpel by the :
Vereign Ruler of the church. Moſes was only a typical governor, for a
Spirit of Christ ; and therefore Christ is worthy of more glory than
HEBREWS, III.
raiſes them up to a heavenly temper and converſation, and prepares them
# and immediately Hive upon him, is a provocation with 2 witneſs.
Cautions againſt Apoſtaſy.
: Moſes, and of greater regard and confideration. This argument the
ji apostle concludes,
himſelf and all true believers; (v. 6.) Whose house we are: each of us
personally, as we are the temples of the Holy Ghoſt, and Chriſt dwells
in us by faith ; all of us jointly, as we are united by the bonds of graces,
truths, ordinances, goſpel-diſcipline, and devotions.
! racteriſtic deſcription of thoſe perſons who conſtitute this houſe : “i
we hold fast the confidence, and the rejoicing of the hope firm to the end ;
if we maintain a bold and open profeſſion of the truths of the goſpel,
[1..] With a comfortable accommodation of it to
[2] With a cha-
upon which our hopes of grace and glory are built, and live upon and
up to thoſe hopes, ſo as to have a holy rejoicing in them, which ſhall
abide firm to the end, notwithſtanding all that we may meet with in ſo
doing.
the ways of Chriſt, but a ſteadfaſtneſs and perſeverance therein unto the
end.
” So that you ſee there muſt not only be a ſetting out well in
We have here a dire&tion what thoſe muſt do, who would partake
of the dignity and privileges of the houſehold of Chriſt. First, They
muſt take the truths of the goſpel into their heads and hearts. Secondly,
They muſt build their hopes of happineſs upon thoſe truths. Thirdly,
They muſt make an open profeſſion of thoſe truths. Fourthly, They
muſt live ſo up to them as to keep their evidences clear, and may rejoice
in hope, and then they muſt in all perſevere to the end. In a word, they
muſt walk cloſely, comportably, courageouſly, and conſtantly, in the
faith and pračtice of the goſpel, that their Maſter, when he comes, may
own and approve them. -
7. Wherefore (as the Holy Ghoſt ſaith, To-day if ye
will hear his voice, 8. Harden not your hearts, as in the
provocation, in the day of temptation in the wilderneſs:
9. When your fathers tempted me, proved me, and ſaw
my works, forty years. 10. Wherefore I was grieved
with that generation, and ſaid, They do alway err in their
heart; and they have not known my ways. 11. So I
ſware in my wrath, They ſhall not enter into my reſt.)
12. Take heed, brethren, leſt there be in any of you an
evil heart of unbelief, in departing from the living God.
13. But exhort one another daily while it is called To-day;
left any of you be hardened through the deceitfulneſs of
fin. 14. For we are made partakers of Chriſt, if we hold
the beginning of our confidence ſteadfaſt unto the end;
15. While it is ſaid, To-day if ye will hear his voice,
harden not your hearts, as in the provocation. 16. For
ſome, when they had heard, did provoke : howbeit not
all that came out of Egypt by Moſes. 17. But with whom
| was he grieved forty years : Was it not with them that
had ſinned, whoſe carcaſes fell in the wilderneſs 18.
And to whom ſware he that they ſhould not enter into
his reſt, but to them that believed not ; 19. So we ſee
that they could not enter in becauſe of unbelief. -
Here the apostle proceeds, preſſing upon them ſerious counſels and
cautions, to the cloſe of the chapter; and he recites a paſſage out of Pſ.
95. 7, &c. where obſerve, . -
I. What he counſels them to do—to give a ſpeedy and prefert atten-
tion to the call of Chriſt. “Hear his voice, aſſent to, approve of and
confider, what God in Chriſt ſpeaks unto you ; apply it to yourſelves,
with ſuitable affections and endeavours, and ſet about it this very days.
for to-morrow it may be too late.”
II. What he cautions them againſt—hardening their hearts, turning
the deaf ear to the calls and counſels of Chriſt; “When he tells you of
the evil of fin, the excellency of holineſs, the neceſſity of receiving him
by faith as your Saviour, do not ſhut your ear and heart againſt ſuch a
voice as this.” +
III. Whoſe example he warns them by—that of the Iſraelites their
fathers in the wiłderneſs, as in the provocation and day of temptation ;
this refers to that remarkable paſſage at Maſſah Meribah, Exod. 17.
1. Days of temptation are often days of provocation. 2. To provoke
God, when he is trying us, and letting us ſee that we entirely depend
3. The
A.D. 62.
Cautions againſt Apoſtaſy.
HEBREWS, IV.
hardening of our hearts is the ſpring of all our other fins. 4. The fins
of others, eſpecially our relations, ſhould be a warning to us." Our
fathers’ fin and puniſhments ſhould be remembered by us to deter us.
from following their evil examples. Now .. of the fathers of
the Jews, here refle&ted upon, obſerve, (1.) The ſtate in which theſe
fathers were, when they thus ſigned; they were in the wilderneſs,
brought out of Egypt, but not got into Canaan; the thoughts whereof
ſhould have reſtrained them from fin. (2.) The fin they were guilty of;
they tempted and provoked God; they diſtruſted God, murmured
againſt Moſes, and would not attend to the voice of God. (3.) The ag-
gravations of their fin ; they finned in the wilderneſs, where they had a
more immediate dependence upon God; they finned when God was
trying them ; they finned when they ſaw his works—works of wonder
wrought for their deliverance out of Egypt, and their ſupport and ſup-
ply in the wilderneſs from day to day. They continued thus to fin
againſt God forty years. Theſe were heinous aggravations. (4.) The
fource and ſpring of ſuch aggravated fins, which were, [1..] They erred
in their hearts; and theſe heart-errors produced many other errors in
their lips and lives. E2.] They did not know God’s ways, though he
had walked before them ; they did not know his ways; neither thoſe
ways of his providence in which he had walked toward them, nor thoſe
ways of his precept in which they ought to have walked toward God;
they did not obſerve either his providences or his ordinances in a right
manner. (5.) The juſt and great reſentment God had at their fins, and
yet the great patience he exerciſed toward them ; (v. 10.) Wherefore I
am grieved with that generation. Note, [1..] All fin, eſpecially fin com-
mitted by God’s profeſſing privileged people, does not only anger and
affront God, but it grieves him. [2.] God is loath to deſtroy his people
in or for their fin, he waits long to be gracious to them.
keeps an exačt account of the time that people go on finning againſt
him, and in grieving him by their fins ; but at length, if they by their
fins continue to grieve the Spirit of God, their fins ſhall be made griev-
ous to their own ſpirits, either in a way of judgment or mercy. (6.)
The irreverſible doom paſſed upon them at laſt for their fins. God
Íware in his wrath, that they ſhould not enter into his reſt ; the reſt
either of an earthly or of a heavenly Canaan. Obſerve, [1..] Sin, long
continued in, will kindle the divine wrath, and make it flame out against
finners. [2] God’s wrath will diſcover itſelf in its righteous reſolution
to destroy the impenitent ; he will ſwear in his wrath, not raſhly, but
righteouſly, and his wrath will make their condition a restless condition;
there is no resting under the wrath of God. . . . . . . . . . . . -
IV. What uſe the apostle makes of their awful example, v. 12, 13,
&c., . He gives the Hebrews a proper caution, and enforces it with an
affectionate compellation. . . . . .
1. He gives the Hebrews a proper caution; the word is, Take heed,
gximils—look. to it; “Look about you ; be upon your guard against
enemies both within and without ; be circumſpect; you ſee what kept
many of your forefathers out of Canaan, and made their carcaſes, fall in
the wilderneſs; take heed lest you fall into the ſame fin and ſnare and
dreadful ſentence. For you ſee Christ is Head of the church, a much
greater Perſon than Moſes, and your contempt of him must be a greater
fin than their contempt of Moſes; and ſo you are in danger of falling
under a ſeverer ſentence than they.” Obſerve, The ruin of others ſhould
be warnings to us to take heed of the rock they ſplit upon ; Iſrael’s fall
ſhould for ever be a warning to all who come after them; for all these
things happened to them for ensamples, (1 Cor. 10. 11.) and ſhould be
remembered by us. Take heed; all who would get ſafe to heaven must
look about them.
2. He enforces the admonition with an affectionate compellation ;
“ Brethren, not only in the fleſh, but in the Lord ; brethren whom I
love, and for whoſe welfare I labour and long.” And here he enlarges
upon the matter of the admonition ; “Take heed, brethren, lest there
be in any of you an evil heart of unbelief in departing from the living
God.” Where obſerve, (1.) A heart of unbelief is an evil heart. Un-
belief is a great fin, it vitiates the heart of man. (2.) An evil heart of
unbelief is at the bottom of all our ſinful departures from God; it is a
leading step to apostasy ; if once we allow ourſelves to distrust God,
we may ſoon deſert him. (3) Christian brethren have need to be cau-
[3.] God |
tioned against apostasy. “Let them that think they stand, take heed
lest they fall.” . . . " - …
3. He ſubjoins good counſel to the caution, and adviſes them to that iſ ,
which would be a remedy against; this evil, heart of unbelief—that they |
ſhould exhort one another daily, while it is called to-day, v. 13. Obſerve,
(1.) We ſhould be doing all the good we can to one another while. we
Vol. V. No. 104.
are together, which will be but a ſhort and uncertain time. (2.) Since
to-morrow is none of our’s, we must make the best improvement of this
day; (3.) If christians do not exhort one another daily, they will be
in danger of being hardened through the deceitfulneſs of fin. Note,
[1..] There is a great deal of deceitfulneſs in fin; it appears fair, but is
filthy ; it appears pleaſant, but is pernicious ; it promiſes much, but per-
forms nothing. [2.]. The deceitfulneſs of fin is of a hardening nature
to the ſoul; one fin allowed prepares for another; every act of fin con-
firms the habit; finning againſt conſcience is the way to ſear the con-
ſcience; and therefore it ſhould be the great concern of every one to ex-
hort himſelf and others to beware of fin. - .
4. He comforts thoſe who not only ſet out well, but hold on well,
and hold out to the end; (v. 14.) “We are made partakers of Chriſt,
if we hold the beginning of our confidence ſteadfaſt to the end.” Here
obſerve, (3.) The ſaints’ privilege ; they are made partakers of Chriſt,
that is, of the Spirit, nature, graces, ri Bºeouſneſs, and life of Chriſt;
they are intereſted in all that is Chriſt’s, in all that he is, in all that he
has done, or can do. (2.) The condition on which they hold that pri.
vilege, and that is, their perſeverance in the bold and open profeſſion
and pračtice of Chriſt and chriſtianity unto the end. . Not but they ſhall
perſevere, being kept by the mighty power of God through faith to ſal-
vation, but to be preſſed thus to it, is one means by which Chriſt helps
his people to perſevere. This tends to make them watchful and diligent,
and ſo keeps them from apoſtaſy. Here obſerve, [1..] The ſame ſpirit
with which chriſtians ſet out in the ways of God, they ſhould maintain
and evidence to the end, They whº begin ſeriouſly and with lively
affections and holy reſolutions àid humble reliance, ſhould go on in the
ſame ſpirit. . But, [2.] There are a great many who in the beginning
of their profeſſion ſhew a great-deal df courage ànd confidence, but do
not hold it faſt to the end. [3.] Perſeverance in faith is the beſt evi-
dence of the ſincerity of our faith. . . . . " '. ---
5. The apoſtle reſumes what he had quoted before from Pſ. 95.7, &c."
and he applies it cloſe to thoſe of that generation, v. 15, 16, &c. wiile
it is ſaid, To-day if ye will hear, &c. as if he ſhould ſay, “What was re-
cited before from that ſcripture, belonged not only to former ages, but,
to you now, and to all who ſhall come after you ; that you take' heed.
you fall not into the ſame fins, leſt you fall under the ſame 'condemna.
tion.” The apoſtle tells them, that though ſome who had heard thei
voice of God, did provoke him, yet all did not ſo. Qbſerve, (i.)
Though the majority of hearers provoked God by unbelief, yet ſomé
there were who believed the report. (2.) Though the hearing of the
word be the ordinary means of ſalvation, yet, if it be not hearkened to;
it will expoſe men more to the anger of God... (3.) God will havé at
remnant that ſhall be obedient to his voice, and he will take care of ſuchy
and make mention of them with honour. (4.) If theſe ſhould fall in a
common calamity, yet they ſhall partake of eternal ſalvation, while diſº
obedient hearers periſh for ever. . . . . . . .
6. And Lastly, The apoſtle puts ſome queries upon what had been
before mentioned, and gives proper anſwers to them ; (v. 17... 19.)"
“But with whom was he grieved forty years With them that finned.
And to whom did he ſwear 2” &c. From whence obſerve, (1.) God’
is only grieved with thoſe of his people who fin againſt him, and continue
in fin. (2.) God is grieved and provoked moſt by fins publicly com-
mitted by the generality of a nation ; when fin becomes epidemical, it is.
moſt provoking. (3.) God grieves long, and bears long, when preſſed
with the weight of general and prevailing wickedneſs ; yet be will at
length eaſe himſelf of public offenders by public judgments. - (4.) Un-
belief (and rebellion which is the conſequent of it) is the great damning
fin of the world, eſpecially of thoſe who have a revelâtion ºf the mind"
and will of God. . This fin ſhuts up the heart of God, and ſhuts up the
gate of heaven, againſt them ; it lays them under the wrath and cuſe of
God, and leaves them there; ſo that in truth and juſtice to himſelf he is
obliged to caſt them off for ever. - * * *
- - * , - \ - . - ...CHAP. - IV. * * * -
The apostle, having in the chapter foreg oing set förth the sin and punish-
ment of the ancient Jews, proceeds in this, I. To declare that our privi.
leges by Christ under the gospel exceed the privileges of the Jewish church,
wider Moses, as a reason why we should make a right imprºvement ºf
them, o. 1...4. II. He assigns the cause why the ancient Hebrews did
not profit by their religious privileges, v. 2. Then, III. Confirms the pri-
vileges of those who believe, and the misery of those who continue in un-
belief, v. 3... 10; , PP. Concludes with proper and powerful arguiñerils:
and motives to faith auctiº.
º
A.D. 62. -
1. T ET us therefore fear, left, a promiſe being left us
of entering into his reſt, any of you ſhould ſeem
to come ſhort of it. 2. For unto us was the goſpel
preached, as well as unto them : but the word preach-
ed did not profit them, not being mixed with faith in
them that heard it. 3. For we which have believed do
enter into reſt, as he ſaid, As I have ſworn in my wrath;
If they ſhall enter into my reſt: although the works were
finiſhed from the foundation of the world. 4. For he
ſpake in a certain place of the ſeventh day on this wiſe,
And God did reſt the ſeventh day from all his works. 5.
And in this place again, If they ſhall enter into my reſt.
6. Seeing therefore its remaineth that ſome muſt enter
therein, and they to whom it was firſt preached entered
not in becauſe of unbelief: 7. (Again, he limiteth a
certain day, ſaying in David, To-day, after ſo long
a time; as it is ſaid, To-day if ye will hear his voice,
harden not your hearts. 8. For if Jeſus had given them
reſt, then would he not afterward have ſpoken of an-
other day. 9. There remaineth therefore a reſt to the
people of God. 10. For he that is entered into his reſt, he
alſo hath ceaſed from his own works, as God did from his.)
Here, 1. The apoſtle declares that our privileges by Chriſt under the
goſpel are not only as great, but greater than thoſe enjoyed under the
Moſaical law. He ſpecifies this, that we have a promiſe left us of enter-
ing into his reſt ; that is, of entering into a covenant-relation to Christ,
and a ſtate of communion with God through Chriſt, and of growing up
therein, till we are made perfeót in glory. We have diſcoveries of this
reſt, and propoſals, and the beſt directions how we may attain unto it.
This promiſe of ſpiritual reſt is a promiſe left us by the Lord Jeſus Chriſt
in his laſt will and teſtament, as a precious legacy. Our buſineſs is to ſee
to it, that we be the legatees; that we lay our claim to that reſt and
freedom from the dominion of fin, Satan, and the fleſh, by which the
ſouls of men are kept in ſervitude, and deprived of the true reſt of the
ſoul, and may be alſo ſet free from the yoke of the law and all the toil-
ſome ceremonies and ſervices of it, and may enjoy peace with God in his
ordinances and providences, and in our own conſciences, and ſo have the
proſpect and earneſt of perfeót and everlaſting reſt in heaven.
2. He demonſtrates the truth of his aſſertion, that we have as great
advantages as they. For, ſays he, (v. 2.) “To us was the goſpel
preached as well as unto them ;” the ſame goſpel for ſubſtance was
preached under both Teſtaments, though not ſo clearly ; not in ſo com-
fortable a manner under the Old as under the New. The beſt privileges
ceremonies of the Old Teſtament were the goſpel of that diſpenſation;
and whatever was excellent in it, was, the reſpect it had to Chriſt. Now
if this was their higheſt privilege, we are not inferior to them ; for we
have the goſpel as well as they, and in greater purity and perſpicuity
than they had.
'3. He aſſigns the reaſon why ſo few of the ancient Jews profited by
that diſpenſation of the goſpel which they enjoyed, and that was, their
want of faith ; “the word preached did not profit them becauſe it was
not mixed with faith in them that heard him,” v. 2. Obſerve, (1.)
The word is preached to us, that we may profit by it, that we may gain
ſpiritual riches by it ; it is a price put into our hands to get wiſdom, the
rich endowment of the ſoul. (2.) There have been in all ages a great
many unprofitable hearers; many who ſeem to deal much in ſermons, in
hearing the word of God, but gain nothing to their ſouls thereby ; and
they who are not gainers by hearing, are great loſers.
is a the bottom of all our unprofitableneſs under the word, is, our unbe-
lief; we do not mix faith with what we hear; it is faith in the hearer
that, is the life of the word. Though the preacher believes the goſpel,
aſid endeavours to mix faith with his preaching, and to ſpeak as one who
has believed, aud ſo ſpoken ; yet if the hearers have not faith in their
ſouls to mix with the word, they will be never the better for it. This
faith muſt mingle with every word, and be in act and exerciſe while we
are hearing; and when we have heard the word, aſſenting to the truth
of it, approving of it, accepting the mercy offered, applying the word to
sº
HEBREWS, IV.
|
neſs in the goſpel-ſtate.
amples, but earneſts, that believers ſhall enter into their reſt ; (v. 10.)
(3.) That which i
after.
ſure as God is entered into his reſt, ſo ſure it is that obſtinate unbelievers
| ſhall be excluded; as ſure as the unbelieving Jews fell in the wilderneſs,
Cautions againſt Apoſtaſy,
ourſelves with ſuitable affections, then we ſhall find great profit and gain
by the word preached. - -
4. On theſe confiderations the apoſtle grounds his repeated and earneſt
caution and counſel, that they who enjoy the goſpel ſhould maintain a
holy fear and jealouſy over themſelves, left latent unbelief ſhould rob them
of the benefit of the word, and of that ſpiritual reſt that is diſcovered
and tendered in the goſpel; (v. 1.) “ Let us fear, leſt, a promiſe being .
left us of entering into his reſt, any of you ſhould ſeem to come ſhort of
it.” Obſerve, (1.) Grace and glory are attainable by all under the
goſpel : there is an offer, and a promiſe to thoſe who ſhall accept the
offer. (2.) Thoſe who may attain them, may alſo fall ſhort. They
who might have attained ſalvation by faith, may fall ſhort by unbelief.
(3.) It is a dreadful thing ſo much as to ſeem to fall ſhort of the goſpel-
ſalvation, to ſeem ſo to themſelves, to loſe their comfortable hope ; and
to ſeem ſo to others, ſo loſing the honour of their holy profeſſion. But
if it be ſo dreadful to ſeem to fall ſhort of this reſt, it is much more dread-
ful really to fall ſhort. Such a diſappointment muſt be fatal. (4.) One
good mean to prevent either our real falling ſhort, or ſeeming to fall
ſhort, is, to maintain a holy and religious fear left we ſhould fall ſhort.
This will make us vigilant and diligent, fincere and ſerious ; this fear
will put us upon examining our faith, and exerciſing it ; whereas pre-
ſumption is the high road to ruin. -
5. The apoſtle confirms the happineſs of all thoſe who truly believe
the goſpel; and that he does, (1.). By aſſerting ſo poſitively the truth
of it, from the experience of himſelf and others; (v. 3.) “ IWe who have
believed, do enter into rest. We enter into a bleſſed union with Chriſt,
and into a communion with God through Chriſt; in this ſtate we actually
enjoy many ſweet communications of pardon of fin, peace of conſcience,
joy in the Holy Ghoſt, increaſe of grace and earneſts of glory, reſting
from the ſervitude of fin, and repofing ourſelves in God till we are pre-
pared to reſt with him in heaven.” (2.) He illuſtrates and confirms it,
that they who believe, are thus happy, and do enter into reſt. [1..]
From God’s finiſhing his work of creation, and ſo entering into his reſt,
(v. 3, 4.) appointing our firſt parents to reſt the ſeventh day, to reſt in
God. Now as God finiſhed his work, and then reſted from it, and ac-
quieſced in it, ſo he will cauſe thoſe who believe, to finiſh their work, and
then to enjoy their reſt. [2.] From God’s continuing the obſervation
of the ſabbath, after the Fall, and the revelation of a Redeemer. They
were to keep the ſeventh day a holy ſabbath to the Lord, therein praiſ-
ing him who had raiſed them up out of nothing by creating power, and
praying to him that he would create them anew by his Spirit and grace,
and direct their faith to the promiſed Redeemer and Reſtorer of all things,
by which faith they find reſt in their ſouls. [3.] From God’s propo-
fing Canaan as a typical reſt for the Jews who believed : and as thoſe
who did believe, Caleb and Joſhua, did ačtually enter into Canaan; ſo
thoſe who now believe, ſhall enter into reſt. [4.] From the certainty
of another reſt beſides that ſeventh day of reſt inſtituted and obſerved
both before and after the Fall, and beſides that typical Canaan—reſt
*
which moſt of the Jews fell ſhort of by unbelief; for the Pſalmiſt has
the ancient Jews had, were, their goſpel-privileges ; the ſacrifices and
ſpoken of another day and another reſt. From whence it is evident,
that there is a more ſpiritual and excellent ſabbath remaining for the
people of God, than that into which Joſhua led the Jews ; (v. 6...9.)
and this reſt remaining is, First, A reſt of grace and comfort and holi-
This is the reſt where with the Lord Jeſus, our
Joſhua, cauſes weary ſouls and awakened conſciences to reſt, and this is
the refreſhing. Secondly, A reſt in glory; the everlaſting ſabbatiſm of
heaven, which is the repoſe and perfection of nature and grace too, where
the people of God ſhall enjoy the end of their faith and the Obječt of all
their defires. [5.] This is further proved from the glorious Forerunners
who have ačtually taken poſſeſſion of this reſt—God and Chriſt. It is
certain that God, after the creating of the world in fix days, entered
into his reſt; and it is certain that Chriſt, when he had finiſhed the work
of our redemption, entered into his reſt ; and theſe were not only ex-
“He that hath entered into reſt, hath alſo ceaſed from his own works as
God did from his.”
Every true believer hath ceaſed from his own
works of fin, from relying on his own works of righteouſneſs, and from
the burthenſome works of the law ; as God and Chriſt have ceaſed from
their works of creation and redemption.
* 6. The apoſtle confirms the miſery of thoſe who do not believe ; they
ſhall never enter into this ſpiritual reſt, either of grace here or glory here-
This is as certain as the word and oath of God can make it ; as
A. D. 62. HEBREWS, IV. The Prieſthood of Chriſt.
and never reached the Promiſed Land, ſo ſure it is that unbelievers ſhall || than the light; it is not only quick, but quickening; it is a vital light;
fall into deſtruction, and never reach heaven; as ſure as Joſhua, the great || it is a living word, ºv. Saints die, and finners die; but the word of God
captain of the Jews, could not give them poſſeſſion of Canaan becauſe of || lives. “All fleſh is graſs, and all the glory thereof as the flower of graſs,
their unbelief, notwithſtanding his eminent valour and condućt, ſo ſure it The graſs withereth, and the flower thereof falleth away, but the word
is that even Jeſus himſelf, the Captain of our ſalvation, notwithſtanding || of the Lord endureth for ever,”, l Pet. 1, 24, 25. Your fathers, where
all that fulneſs of grace and ſtrength that dwells in him, will not, cannot, are they And the prophets, do they live for ever ? But my words,
give to final unbelievers either ſpiritual or eternal reſt : it remains only || which I commanded the prophets, did they not take hold of your fa-
for the people of God; others by their fin abandon themſelves to eternal || thers ?” Zech. 1. 5, 6. (2.) It is powerful. When God ſets it home.
reſtleſsneſs. by his Spirit, it convinces powerfully, converts powerfully, and comforts
e powerfully. It is ſo powerful as to pull down ſtrong holds, (2 Cor.
11. Let us labour therefore to enter into that reſt, left || 10.4, 5.) to raiſe the dead, to make the deaf to hear, the blind to ſee,
any man fall after the ſame example of unbelief. 12. For || the dumb to ſpeak, and the lame to walk. It is powerful to batter down
the word of God is quick, and powerful, and ſharper than | Satan's kingdom, and to ſet up the kingdom of Christ upon the ruins
tº e tº e º ſº thereof. (3.) It is sharper than any two-edged sword ; it cuts both
any two-edged ſword, piercing even to the dividing aſunder ways; it is the sword of the Spirit, Eph.6. im. It is the two-edged
of ſoul and ſpirit, and of the joints and marrow, and is a || ſword that cometh out of the mouth of Chriſt, Rev. 1. 16. It is ſharper
diſcerner of the thoughts and intents of the heart. 13. |º any two-edged ſword for it will enter where no other ſword can,
Neither is there any creature that is not manifeſt in his lºº..." critical º .*. º the dividing aslinder of
fight: but all things are naked and opened unto the the soul and the spirit, the ſoul and its habitual prevailing temper; it.
ignt : Du 8 p º eyes makes a ſoul that has been a long time of a proud ſpirit, to be humble';
of him with whom we have to do. 14. Seeing then that | of a perverſe ſpirit, to be meek and obedient. Thoſe finful habits that
we have a great high prieſt, that is paſſed into the heavens, are become as it were natural to the ſoul, and radicated deeply in it, and
Jeſus the Son of God, let us hold faſt our profeſſion. 15. || become in a manner one with it, are ſeparated and cut off by this ſword.
For we have not a high prieſt who cannot be touched It cuts off ignorance from the underſtanding, rebellion from the will,
e - º gn priett, tº * | enmity from the mind, which, when carnal, is enmity itſelf againſt God.
with the feeling of our infirmities; but was in all points || This ſword divides between the joints and the marrow, the moſt ſecret,
tempted like as we are, yet without ſin. 16. Let us there-
fore come boldly unto the throne of grace, that we may
cloſe and intimate parts of the body ; this ſword can cut off the luſts of
obtain mercy, and find grace to help in time of need.
the fleſh as well as the luſts of the mind, and make men willing to undergo
the ſharpeſt operation for the mortifying of fin. (4.) It is a discerner
of the thoughts and intents of the heart, even the moſt ſecret and remote
thoughts and deſigns. It will diſcover to men the variety of their
thoughts and purpoſes, the vileneſs of them, the bad principles they are
aćtuated by, the finiſter and finful ends they act to. The word will turn
the infide of a finner out, and let him ſee all that is in his heart. Now
ſuch a word as this muſt needs be a great help to our faith and obe-
dience.
3. From the perfeótions of the Lord Jeſus Chriſt, both of his perſon .
and office. (1.) His Perſon, particularly his omniſcience; (v. 13.)
| “. Neither is there any creature that is not manifeſt in his fight.” This
is agreeable to what Chriſt ſpeaks of himſelf, (Rev. 2. 23.) “All the
churches ſhall know that I am he that ſearches the reins and hearts.”
None of the creatures can be concealed from Chriſt ; none of the crea-
'tures of God, for Chriſt is the Creator of them all ; there are none of
the motions and workings of our heads and hearts, (which may be called
creatures of our own,) but what are open and manifeſt to him with
whom we have to do as the Objećt of our worſhip, and the High Prieſt
of our profeſſion. He, by his omniſcience, cuts up the ſacrifice we bring
to him, that it may be preſented to the Father. Now as the high-prieſt
| inſpected the ſacrificed beaſts, cut them up to the back-bone, to ſee
whether they were ſound at heart; ſo all things are thus diffe&ted, and
lie open to the piercing eye of our great High Prieſt. ... And he who
now tries our ſacrifices, will at length, as Judge, try our ſtate. We ſhall
- º have to do with him as one who will determine our everlaſting ſtate.
1. From the dreadful example of thoſe who have already periſhed by | Some read the words, to whom with us there is an account or rº.
unbelief—lest any man fall after the same example of unbelief. To have | Chriſt has an exačt account of us all; he has accounted for all who be-
ſeen ſo many fall before us, will be a great aggravation of our fin, if * | lieve on him ; and he will account with all; our accounts are before him.
will not take warning by them : their ruin calls loudly upon us ; their || This omniſcience of Chriſt, and the account we owe of ourſelves to him,
loſt and reſtleſs ſouls cry to us from their torments, that we do not, by ſhould engage us to perſevere in faith and obedience till he has perfected
ſinning as they did, make ourſelves miſerable as they are. - gag P
2. From the * help and advantage we may have from the word of all our affairs. (2.) We have an account of the excellency and perfeº-
In this latter part of the chapter the apoſtle concludes, firſt with
a ſerious repeated exhortation, and then with proper and powerful mo-
tiVeS.
I. Here we have a ſerious exhortation; (v. . 1.) Let us labour there-
fore to enter into that rest. Obſerve, 1. The end propoſed—reſt ſpiritual
and eternal ; the reſt of grace here, and glory hereafter ; in Chriſt on
earth, with Chriſt in heaven. 2. The way to this end preſcribed—
labour, diligent labour ; this is the only way to reſt ; they who will not
work now, ſhall not reſt hereafter. After due and diligent labour, ſweet
and ſatisfying reſt ſhall follow ; and labour now will make that reſt more
pleaſant when it comes; the ſleep of the labouring man is sweet, Eccl.
5. 12. Let us therefore labour, let us all agree, and be unanimous in
this, and let us quicken one another, and call upon one another, to 'this
diligence. It is the trueſt ačt of friendſhip, when we ſee our fellow- ||
chriſtians loiter, to call upon them to mind their buſineſs, and labour at it
in earneſt. “Come, Sirs, let us all go to work ; why do we fit ſtill 2
Why do we loiter 2 Come, let us labour, now is our working time, our
reſt remains.” Thus ſhould chriſtians call upon themſelves, and one an-
other, to be diligent in duty ; and ſo much the more as we ſee the day
approaching. - -
II. Here we have proper and powerful motives to make the advice
cffe&tual, which are drawn, -
|
º º e © º º . |tion of Chriſt, as to his office, and this particular office of our High
º #. 3. jº. º: . Prieſt. The apoſtle firſt inſtructs christians in the knowledge of their
of God we may underſtand either the effèntial or the written word: the º Fº whº, ‘..... he is, and then puts them in mind of
effential Word, that in the beginning was with God, and was God, (John the *W. ‘. .d of High Priest Christ is ; (v. 14.) Seeing we have
I. 1.) the Lord Jeſus Chriſt, and indeed what is ſaid in this verſe is true Fº }}} º that .#. A great H. * Friest, much greater
concerning him ; but moſt understand it of the written word, the holy such a High Priest : • * * * # d *†. hi h iests und
ſcriptures, which are the word of God. Now of this word it is ſaid than Aaron, or any of the priests of his order. e nigh-priests under
I ; that it is quick; it is very lively and active, in all its efforts i. the law were accounted great and venerable perſons; but they were but
e p 3. y e * º sº - -
£º the conſcience of the finner, in cutting him to the heart, and in º: ºº:: º, .*.*.*. º º:
comforting him, and binding up the wounds of the ſoul. They know et forth, I. Dy g P 8
not the word of God, who call it a dead letter, as the Papiſts and the
Quakers do” ; it is quick, compared to the light, and nothing quicker
* Theſe cenſures in the groſs ſhould be religiouſly avoided,
under the law, once a year, went out of the people’s fight within the
veil, into the holiest of all, where were the ſacred fignals of the preſence
of God; but Chriſt once for all is paſſed into the heavens, to take the
government of all upon him, to ſend the Spirit to prepare a place for his
people, and to make interceflion for them. Christ executed one part of
A. D, 62.
his prieſthood on earth, in dying for us ; the other he executes in heaven,
by pleading the cauſe, and preſenting the offerings, of his people. 2.
The greatneſs of Chriſt is ſet forth by his name, Jesus ; a Phyſician and
a Saviour, and one of a divine nature, the Son of God by eternal genera-
tion ; and therefore, having divine perfeótion, able to ſave to the utter-
most all who come to God by him. Secondly, He is not only a great,
but a gracious High Priest, merciful, compaſſionate, and ſympathizing
with his people, v. 15. “We have not a High Priest which cannot be
touched with the feeling of our infirmities.” Though he is ſo great,
and ſo far above us, yet he is very kind, and tenderly concerned for us;
he is touched with the feeling of our infirmities in ſuch a manner as none
elſe can be ; for he was himſelf tried with all the afflićtion and trouble
HEBREWS, V.
that are incident to our nature in its fallen ſtate ; and this not only that
he might be able to ſatisfy for us, but to ſympathize with us. But then,
Thirdly, He is a finleſs High Priest. He was in all things tempted as
we are, yet without sin. He was tempted by Satan, but he came off
without fin. We ſeldom meet with temptations but they give us ſome
ſhock. We are apt to give back, though we do not yield; but our
great High Priest came off clear in his encounter with the Devil, who
could neither find any fin in him, nor fix any ſtain upon him. He was
tried ſeverely by the Father. It pleaſed the Lord to bruiſe him ; and
yet he finned not, either in thought, word, or deed. He had done no
violence, neither was there any deceit in his mouth. He was holy,
harmleſs, and undefiled ; and ſuch a High Priest became us. Having
thus told us what a one our High Priest is, the apostle proceeds to
ſhews us, ! - - -
[2.] How we ſhould demean ourſelves toward him. -
First, Let us hold faſt our profeſſion of faith in him, v. 14. Let us
never deny him, never be aſhamed of him before men. Let us hold faſt
the enlightening doćtrines of chriſtianity in our heads, the enlivening prin-
ciples of it in our hearts, the open profeſſion of it in our lips, and our
practical and univerſal ſubječtion to it in our lives. Obſerve here, 1.
We ought to be poſſeſſed of the doćtrines, principles, and pračtice, of the
chriſtian life. , 2, When we are ſo, we may be in danger of lofing our
hold, from the corruption of our hearts, the temptations of Satan, and
the allurements of this evil world. 3. The excellency of the High
Prieſt of our profeſſion would make our apoſtaſy from him moſt heinous
and inexcuſable ; it would be the greateſt folly and the baſeſt ingratitude.
4. Chriſtians muſt not only, ſet out well, but they muſt hold out; they
who endure to the end, ſhall be ſaved, and none but they.
Secondly, We ſhould encourage ourſelves by the excellency of our
High Prieſt, to come boldly to the throne of grace, v. 16. Where ob-
ſerve, 1. There is a throne of grace ſet up ; a way of worſhip inſtituted,
in which God may with honour meet poor finners, and treat with them,
and they may with hope draw nigh to him, repenting and believing.
God might have ſet up a tribunal of ſtrićt and inexorable juſtice, diſpenſ.
ing death, the wages of fin, to all who are convened before it; but he
has choſen to ſet up a throne of grace. A throne ſpeaks authority, and
beſpeaks awe and reverence. A throne of grace ſpeaks great encourage-
ment even to the chief of finners. There grace reigns, and acts with
ſovereign freedom, power, and bounty. 2. It is our duty and intereſt to
be often found before this throne of grace, waiting on the Lord in all
the duties of his worſhip, private and public. It is good for us to be
there. 3. Our buſineſs and errand at the throne of grace ſhould be,
that we “ may obtain mercy, and find grace to help in time of need.”
Mercy and grace are the things we want; mercy to pardon all our fins,
and grace to purify our ſouls. 4. That befide the daily dependence we
have upon God for preſent ſupplies, there are ſome ſeaſons in which we
ſhall moſt fenſibly need the mercy and grace of God; and we ſhould lay
up prayers againſt ſuch ſeaſons, times of temptation, either by adverſity
or proſperity, and eſpecially a dying time : we ſhould every day put up
a petition for mercy in our last day. The Lord grant unto us that we may
find mercy of the Lord at that day, 2 Tim. I. 18. 5. That in all our
approaches to this throne of grace for mercy, we ſhould come with a
humble freedom and boldneſs, with a liberty of fpirit, and a liberty of
fpeech ; we ſhould aſk in faith, nothing doubting ; we ſhould come with
a Spirit of adoption, as children to a reconciled God and Father. We
are indeed to come with reverence and godly fear, but not with terror
and amazement ; not as if we were dragged before the tribunal of juſtice,
, but kindly invited to the mercy-ſeat, where grace reigns, and loves to
exert and exalt itſelf towards us. 6. That the office of Chriſt, as being
our High Priest, and ſuch a High Priest, ſhould be the ground of our
confidence in all our approaches to the throne of grace. Had we not a
| come between God and man.
offer both gifts and sacrifices for ſºn.
Mediator, we could have no boldneſs in coming to God; for we are
The Prieſthood of Chriſt.
guilty and polluted creatures; all we do is polluted; we cannot go into
the preſence of God alone; we muſt either go in the hand of a Mediator,
or our hearts and our hopes will fail us. We have boldneſs to enter into
the holieſt by the blood of Jeſus; he is our Advocate, and while he
pleads for his people, he pleads with his price in his hand, by which he
purchaſed all that our ſouls want or can defire. -
CHAP. V.
this chapter, the apostle continues his diſcourſe upon the priesthood of
Christ, a ſweet ſubject which he would not too ſoon dismiss. And here,
I. He explains the nature of the priestly ºffice in general, v. 1..3. II.
The proper and regular call there must be to this office, v. 4...6. III.
The requisite qualifications for the work, v. 7...9. IV. The peculiar
order of the priesthood of Christ ; it was not after the order of Aaron,
but of Melchisedec, v. 6, 7, 10. V. He reproves the Hebrews, that
they had not made thoſe improvements in knowledge, which might have
made them capable of looking into the more abstruse and mysterious
parts of ſcripture, v. II... 14.
1. Fº every high prieſt taken from among men is
ordained for men in things pertaining to God, that
me may offer both gifts and ſacrifices for ſins : 2. Who.
can have compaſſion on the ignorant, and on them that
are out of the way; for that he himſelf alſo is compaſſed
with infirmity: 3. And by reaſon hereof he ought, as for
the people, ſo alſo for himſelf, to offer for fins. 4. And no
man taketh this honour unto himſelf, but he that is called
of God, as was Aaron: 5. So alſo Chriſt glorified not him-
ſelf to be made a high prieſt; but he that ſaid unto him,
Thou art my Son, to-day have 1 begotten thee. 6. As he
faith alſo in another place, Thou art a prieſt for ever after
the order of Melchiſedec. 7. Who in the days of his fleſh,
when he had offered up prayers and ſupplications with
ſtrong crying and tears unto him that was able to ſave him
from death, and was heard in that he feared; 8. Though he
were a Son, yet learned he obedience by the things which
he ſuffered; 9. And being made perfeót, he became the
author of eternal ſalvation unto all them that obey him;.
In
I. We have here an account of the nature of the prieſtly office in.
general, though with an accommodation to the Lord Jeſus Chriſt ; ,
where we are told what kind of being the High Prieſt muſt be. He
muſt be taken from among men ; he muſt be a man, one of ourſelves,.
bone of our bone, fleſh of our fleſh, and ſpirit of our ſpirits, a partaker.
of our nature, and a ſtandard-bearer among ten thouſand. This implies,
1. That man had ſinned. 2. That God would not admit ſinful man to
come to him immediately and alone, without a High Prieſt, who muſt
be taken from among men. 3. That God was pleaſed to take one from
among men, by whom they might approach God ifi hope, and he might.
receive them with honour. 4. That every one ſhall now be welcome to.
God, that comes to him by this High Prieſt. -
II. For whom every High Prieſt is ordained—for men in things per-
taining to God, for the glory of God and the good of men, that he might
So Chriſt did ; and therefore let us
never attempt to go to God but through Chriſt; º any favour
from God but through Chriſt. :-rvºry
III. For what purpose was every High Prieſt ordained—that he might.
1. That he might offer gifts, or free-
will-offerings, brought to the High Prieſt, ſo offered for the glory of
God, and as an acknowledgment that our all is of him and from him ;.
we have nothing but what he is pleaſed to give us, and of his own we
offer to him an oblation of acknowledgment. This intimates, (1.)
That all we bring to God muſt be free and not forced ; it muſt be a.
gift, it muſt be given and not taken away again. (2.) That all we,
bring to God muſt go through the High Prieſt’s hands, as the great.
Agent between God and man. 2. That he might offer sacrifices for fin s.
that is, the offerings that were appointed to make atonement, that ſin
might be pardoned, and finners accepted. Thus Chriſt is conſtituted a
High Prieſt for both theſe ends. Our good deeds muſt be preſented by
A. D. 62.
The Prieſthood of Chriſt.
HEBREWS, W.
Chriſt, to render ourſelves and them acceptable ; and our ill deeds muſt
be expiated by the ſacrifice of himſelf, that they may not condemn and
deſtroy us. And now as we value acceptance with God and pardon, we
muſt apply ourſelves by faith to this our great High Prieſt.
IV. How this High Prieſt muſt be qualified, v. 2. 1. He muſt be
one that can have compaſſion on two forts of perſons. (1.) On the igno-
rant, or thoſe that are guilty of ſins of ignorance ; he muſt be one who
can find in his heart to pity them, and intercede with God for them ;
one that is willing to inſtruct them that are dull of underſtanding. (2.)
On those that are out of the way, out of the way of truth, duty, and hap.
pineſs; and he muſt be one who has tenderneſs enough to lead them
back from the by-paths of error, fin, and miſery, into the right way:
this will require great patience and compaſſion, even the compaſſion of a
God. 2. He must also be compaſſed with infirmity; and ſo be able from
himſelf feelingly to confider our frame, and to ſympathize with us. Thus
Chriſt was qualified; he took upon him our finleſs infirmities; and this
gives us great encouragement to apply ourſelves to him under every afflic-
tion; for in all the afflictions of his people he is afflicted.
V. How the High Priest was to be called of God; he muſt have both
an internal and an external call to his office; for no man taketh this ho-
nour to himself; (v. 4.) that is, no man ought to do it, no man can do
it legally ; if any does it, he muſt be reckoned an uſurper, and treated
accordingly. Here obſerve, 1. The office of the priesthood was a very
great honour; to be employed to ſtand between God and man, one while
repreſenting God and his will to men, at another time repreſenting man
and his case to God; and dealing between them about matters of the
higheſt importance, intrusted on both fides with the honour of God, and
the happineſs of man, must render the office very honourable. 2. The
priesthood is an office and honour that no man ought to take to himself;
if he does, he can expect no ſucceſs in it, nor any reward for it, only
from himſelf. He is an intruder, who is not called of God, as was Aaron.
Obſerve, (1.) God is the Fountain of all honour, eſpecially true ſpiri-
tual honour. He is the Fountain of true authority, whether he calls any
to the prieſthood in an extraordinary way, as he did Aaron, or in an
ordinary way, as he called his ſucceſſors. (2.) Thoſe only can expe&t
aſſiſtance from God, and acceptance with him, and his preſence and bleſ-
fing on them and their administrations, that are called of God; others
may expect a blaſt inſtead of a bleſſing.
VI. How this is brought home and applied to Chriſt; (v. 5.) So
Christ glorified not himself. Obſerve here, Though Chriſt reckoned it
his glory to be made a High Priest, yet he would not aſſume that glory
to himſelf. He could truly ſay, I seek not mine own glory, John 8.50.
Confider him as God; he was not capable of any additional glory, but
as Man and Mediator he did not run without being ſent ; and if he did
not, ſurely others ſhould be afraid to do it.
VII. The apoſtle prefers Christ before Aaron, both in the manner of
his call, and in the holineſs of his perſon. 1. In the manner of his call, in
which God ſaid unto him, Thou art my Son, this day have I begotten
thee, (quoted from Pſ. 2, 7.) referring both to his eternal generation as
God, his wonderful conception as Man, and his perfeót qualification as
Mediator. Thus God ſolemnly declares his dear affection to Chriſt, his
authoritative appointment of him to the office of a Mediator, his inſtal-
ment and approbation of him in that office, his acceptance of him, and of
all he had done or ſhould do in the diſcharge of it. Now God never
ſaid thus to Aaron. Another expreſſion that God uſed in the call of
Chriſt, we have in Pſ. 110. 4. “Thou art a Priest for ever, after the
order of Melchiſedec,” v. 6. God the Father appointed him a Priest
of a higher order than that of Aaron ; the prieſthood of Aaron was to
be but temporary, the priesthood of Christ was to be perpetual ; the
priesthood of Aaron was to be ſucceſſive, deſcending from the fathers to
the children, the priesthood of Christ, after the order of Melchiſedec,
was to be perſonal, and the High Priest immortal as to his office, with-
out deſcent, having neither beginning of days nor end of life, as it is more
largely deſcribed in the ſeventh chapter, and will be opened there. 2.
Christ is here preferred to Aaron in the holineſs of his perſon. Other
priests were to offer up ſacrifices, as for the ſºns of others, so for them-
selves, v. 3. But Christ needed not to offer for fins for himſelf, “ for he
had done no violence, neither was there any deceit in his mouth,” Iſa.
53. 9. And ſuch a High Priest became us.
VIII. We have an account of Chriſt’s diſcharge of this his office, and
of the conſequences of that diſcharge, v. 7.9.
1. The diſcharge of his office of the prieſthood ; (v. 7.) “Who in
the days of his fleſh, when he had offered up prayers and ſupplications,
with strong crying and tears,” &c.
Vol. V. No. 105.
Where obſerve, (1.) He togk to -
him fleſh, and for ſome days he tabernacled therein ; he became a mortal
Man, and reckoned his life by days; herein ſetting us an example how
we ſhould reckonour’s. Were we to reckon our lives by days, it would
be a means to quicken us to do the work of every day in its day." (2.)
Christ, in the days of his fleſh, ſubjećted himſelf to death; he hungered,
he was a tempted, bleeding, dying Jeſus ! His body is now in heaven,
but it is a ſpiritual glorious body. (3.) God the Father was able to
ſave him from death; he could have prevented his dying, but he would
not; for then the great deſign of his wiſdom and grace must have been
defeated. What would have become of us, if God had ſaved Christ from
dying : The Jews reproachfully ſaid, Let him deliver him now if he will
have him, Matth. 27.43. But it was in kindneſs to us, that the Father
would not ſuffer that bitter cup to paſs away from him ; for then we
must have drunk the dregs of it, and been miſerable for ever. (4.)
Christ, in the days of his fleſh, offered up prayers and ſupplications to his
Father, as an earnest of his interceſſion in heaven. A great many in-
ſtances we have of Christ’s praying. This refers to his prayer in his
agony, (Matth, 26. 39. and ch. 27. 46.) and to that before his agony,
(John 17.) which he put up for his diſciples, and all who ſhould believe
on his name. (5.) The prayers and ſupplications that Christ offered
up, were joined with strong cries and tears ; herein ſetting us an exam-
ple not only to pray, but to be fervent and importunate in prayer. How
many dry prayers, how few wet ones, do we offer up to God I (6.)
Christ was heard in that he feared. How Why he was anſwered by
preſent ſupports in and under his agonies, and in being carried well
through death, and delivered from it, by a glorious reſurreótion; he was
heard in that he feared. He had an awful ſenſe of the wrath of God, of
the weight of fin. His human nature was ready to fink under the heavy
load, and would have funk, had he been quite forſaken in point of help
and comfort from God; but he was heard in this, he was ſupported
under the agonies of death. He was carried through death; and there
is no real deliverance from death but to be carried well through it. We
may have many recoveries from ſickneſs, but we are never ſaved from
death till we are carried well through it. And they that are thus ſaved
from death ſhall be fully delivered at last by a glºrious reſurreótion, of
which the reſurre&tion of Christ was the earnest and first-fruits.
2. The conſequences of this diſcharge of his office, v. 8, 9, &c. (1.)
By theſe his ſufferings he learned obedience, though he was a Soń, 0, 8.
Here obſerve, [1..] The privilege of Christ; he was a Son'; the only-
begotten of the Father. One would have thought this might have ex-
empted him from ſuffering, but it did not. Let none then, who are the
children of God by adoption, expect an abſolute freedom from ſuffering.
What Son is he whom the Father chasteneth not 2 [2.] Christ made in-
provement by his ſufferings ; he learned obedience by his paſſive obedi-
ence ; he learned ačtive obedience; that is, he pračtiſed that great leſſon,
and made it appear that he was well and perfeótly learned in it; though
he never was diſobedient, yet he never performed ſuch an act of obedience
as when he became obedient to death, even to the death of the croſs.
Here he has left us an example, that we ſhould learn by all our affiic-
tions a humble obedience to the will of God. We need afflićtion, to
teach us ſubmiſſion. [2.] By theſe his ſufferings he was made perfeót,
and became the Author of eternal ſalvation to all who obey him, v. 9.
[1..] Christ by his ſufferings was conſecrated to his office, conſecrated
by his own blood. [2.] By his ſuffering he conſummated that part of
his office which was to be performed on earth, making reconciliation for
iniquity; and in this ſenſe he is ſaid to be made perfect, a perfeót Propi-
tiation. [3]. Hereby he is become the Author of eternal ſalvation to
men; he has by his ſufferings purchaſed a full deliverance from finand
miſery, and a full fruition of holineſs and happineſs for his people. Of
this ſalvation he has given notice in the goſpel: he has made a tender of
it in the new covenant, and has ſent the Spirit to enable men to accept
this ſalvation. [4.] This ſalvation is ačtually bestowed on hone but
thoſe who obey Christ. It is not ſufficient that we have ſome doćtrinal
knowledge of Christ, or that we make a profeſſion of faith in him, but
we muſt hearken to his word, and obey him. He is exalted to be a
Prince to rule us, as well as a Saviour to deliver us ; and he will be a
Saviour to none but to thoſe to whom he is a Prince, and who are will-
ing that he ſhould reign over them ; the rest he will account his enemies,
and treat them accordingly. But to thoſe who obey him, devoting
themſelves to him, denying themſelves, and taking up their croſs, and
following him, he will be the Author, 2/ros—the grand Cauſe of their
ſalvation, and they ſhall own him as ſuch for ever. . . . . . . .
lo. Called of God, a high-prieſt after the order of Mel-
- 6, Z.
A.D. 62. -
chiſedec. 11. Of whom we have many things to ſay, and
hard to be uttered, ſeeing ye are dull of hearing, 12.
need that one teach you again which are the firſt princi-
ples of the oracles of God; and are become ſuch as have
need of milk, and not of ſtrong meat. 13. For every one
that uſeth milk is unſkilful in the word of righteouſneſs:
for he is a babe. 14. But ſtrong meat belongeth to them
that are of full age, even thoſe who by reaſon of uſe have
their ſenſes exerciſed to diſcern both good and evil.
Here the apostle returns to what he had in v. 6. cited out of Pſ. I 10.
concerning the peculiar order of the priesthood of Christ, that is, the
order of Melchiſedec. And here, .
1. He declares he had many things, which he could not ſay to them
concerning this mysterious perſon called Melchisedec, whoſe priesthood
was eternal; and therefore the ſalvation procured thereby ſhould be
eternal alſo. We have a more particular account of this Melchiſedec in
ch. 7. Some think the things which the apostle means, that were had
to be uttered, were not ſo much concerning Melchiſedec himſelf, as con-
cerning Christ, of whom Melchiſedec was the type. And doubtleſs this
apoſtle had many things to ſay concerning Chriſt, that were very myſte-
rious, hard to be uttered; there...are great myſteries in the perſon and
offices of the Redeemer; Chriſt is the great Myſtery of godlineſs.
2. He affigns the reaſon why, he did not ſay all thoſe things concern-
ing Chriſt. our Melchiſedec, that he had to ſay, and what it was that
made it ſo difficult for him to utter, them, and that was, the dulneſs of
the Hebrews to whom he wrote; 2 e are dull of hearing. . There is a
difficulty in the things themſelves, and there may be a weakneſs in the
miniſters of the goſpel to ſpeak clearly about theſe things; but generally
the fault is in the hearers; dull hearers make the preaching of the goſ.
pel a difficult thing, and even thoſe who have ſome faith, may be dull
hearers; dull of understanding, and ſlow to believe, the underſtanding is
weak, and does not apprehend theſe ſpiritual things; the memory is weak,
and does not retain them. a .
3. He inſiſts upon the faultineſs of this infirmity of their’s ; it was
not a mere natural infirmity, but it was a finful infirmity, and more in
them than others, by reaſon of the fingular advantages they had enjoyed
for improving in the knowledge of Christ; (v. 12.) “For when, for
the time, ye ought to be teachers, ye have need that one teach you again
which are the first principles of the oracles of God.” Where obſerve,
(1.) What proficiency might have been reaſonably expected from theſe
Hebrews—that they might have been ſo well instructed in the doćtrine
of the goſpel, as to have been teachers of others. Hence learn, [l.]
God takes notice of the time and helps we have for gaining ſcripture-
knowledge. [2.] From thoſe to whom much is given, much is ex-
pećted. [3.] Thoſe who have a good understanding in the goſpel,
ſhould be teachers of others, if not in a public, yet in a private station.
[4.] None ſhould take upon them to be teachers of others but thoſe
who have made a good improvement in ſpiritual knowledge themſelves.
(2.) Obſerve the ſad diſappointment of thoſe just expectations; ?e have
need that one should teach you again, &c. Here note, [1..] In the oracles
of God there are ſome first principles, plain to be understood, and neceſ-
ſary to be learned. [2.] There are alſo deep and ſublime mysteries,
which thoſe ſhould ſearch into, who have learned the first principles,
that ſo they may stand complete in the whole will of God. [3.] Some
perſons, instead of going forward in christian knowledge, forget the very
first principles that they had learned long ago; and indeed they that are
not improving under the means of grace, will be loſing. [4.] It is a
fin and ſhame for perſons that are men for their age and standing in the
church, to be children and babes in understanding. . . .
4. The apostle shews how the various doćtrines of the goſpel must be
diſpenſed to different perſons. There are in the church babes, and per-
fons of full age ; (v. 12... 14.) and there are in the goſpel milk and
ſtrong meat. Obſerve, (1.) Thoſe that are babes, unſkilful in the word
of righteouſneſs, muſt be fed with milk; they muſt be entertained with
the plaineſt truths, and theſe delivered in the plaineſt manner; “there
muſt be line upon line, precept upon precept, here a little, and there a
little,” Iſa. 28. 10. Chriſt, deſpiſes not his babes ; he has provided ſuit-
able food for them. It is good to be babes in Chriſt, but not always to
continue in that childiſh ſtate ; we ſhould endeavour to paſs the infant
ſtate; we ſhould always remain in malice children, but in underſtanding
always in the chriſtian ſtate children, young men, and fathers.
Firſt Principles.
We: ſhould grow up to a manly maturity. t (2.) There is ſtrong meat
| for thoſe that are of full age, v. 14. The deeper myſteries of religion
* - º - || belong to thoſe that are of a hi laſs in the ſchool of Chriſ
For when for the time ye ought to be teachers, ye have ||..."...”..."...". igher claſs in the ſchool of Chriſt, who
have learned the firſt principles, and well improved them; ſo that by
reaſon of uſe they have their ſenſes exerciſed to diſcern both good and
evil, duty and fin, truth and error. Obſerve, [1..] There have been .
2.
Every true chriſtian, having received a principle of ſpiritual life ;
God, ſtands in need of nouriſhment to preſerve that life. . [3.] The
word of God is food and nouriſhment to the life of grace; “as new-
born babes, deſire the fincere milk of the word, that ye may grow there-
by.” [4.] It is the wiſdom of ministers rightly to divide the word of
truth, and to give to every one his portion ; milk to babes, and strong
meat to thoſe of full age. [5,.] There are ſpiritual ſenſes, as well as
thoſe that are natural. There is a ſpiritual eye, a ſpiritual appetite, a
ſpiritual taste ; the ſoul has its ſenſations as well as the body ; theſe are
much depraved and lost by fin, but they are recovered by grace. [6.]
It is by uſe and exerciſe that theſe ſenſes are improved, made more quick
and strong to taste the ſweetneſs of what is good and true, and the bit-
terneſs of what is falſe and evil. Not only reaſon and faith, but ſpiri-
tual ſenſe, will teach men to distinguish between what is pleaſing and
what is provoking to God, between what is helpful and what is hurtful
to our own ſouls. - "r - -
CHAP. VI.
In this chapter, the apostle proceeds to persuade the Hebrews to make a bet-
ter proficiency in religion than they had done, as the best way to prevent
apostasy, the dreadful nature and consequences of which sin he sets forth
in a serious manner; (v. I...8.) and then express's his good hopes con-
cerning them, that they would persevere in jaith and holiness, to which
he exhorts them, and sets before them the great encouragement they have
from God, both with respect to their duty and happiness, from v. 9,
to the end.
1. Tº leaving the principles of the doćtrine
of Chriſt, let us go on unto perfeótion; not laying
again the foundation of repentance from dead works, and
of faith toward God, 2. Of the doćtrine of baptiſms, and
of laying on of hands, and of reſurreótion of the dead,
and of eternal judgment. 3. And this will we do, if God
permit. 4. For it is impoſſible for thoſe who were once
enlightened, and have taſted of the heavenly gift, and were
made partakers of the Holy Ghoſt, 5, And have taſted
the good word of God, and the powers of the world to
come, 6. If they ſhall fall away to renew them again unto
repentance; ſeeing they crucify to themſelves the Son of
God afreſh, and put him to an open ſhame. 7. For the
earth which drinketh in the rain that cometh oft upon it,
and bringeth forth herbs meet for them by whom it is
dreſſed, receiveth bleſſing from God: 8. But that which
beareth thorns and briers, is rejećted, and is nigh unto
curſing ; whoſe end is to be burned.
83 2
I. We have here the apoſtle's advice to the Hebrews—that they would
grow up from a ſtate of childhood to the fulneſs of the ſtature of the
new man in Chriſt; and he declares his readineſs to aſſiſt them all he
could in their ſpiritual progrefs; for their greater encouragement, he
puts himſelf with them, Lct us go on. Here obſerve, 1. In order to
their growth, chriſtians muſt leave the principles of the doćtrine of
Chriſt. How muſt they leave them : They muſt not loſe them, they
muſt not deſpiſe them, they muſt not forget them; they muſt lay them
up in their hearts, and lay them as the foundation of all their profeſſion
and expectation ; but they muſt not reſt and ſtay in them, they muſt not
be always laying the foundation, they muſt go on, and build upon it ;
there muſt be a ſuperſtrućture ; for the foundation is laid on purpoſe to
ſupport the building. Here it may be inquired, Why did the apoſtle
reſolve to ſet ſtrong meat before the Hebrews, when he knew they were
but babes 2 Anſwer. (1.) Though ſome of them were but weak, yet
others of them had gained more ſtrength ; and they muſt be provided
for ſuitably. And as thoſe who are grown Chriſtians, muſt be willing
A. D. 62.
Cautions againſt Apoſtaſy.
HEBREWS, WI.
for the ſake of thoſe who are ſtrong. (2.) He hoped they would be
growing in their ſpiritual ſtrength and ſtature, and ſo be able to digeſt
ſtronger meat. 2. The apoſtle mentions ſeveral foundation-principles,
which muſt be well laid at firſt, and then built upon ; neither his time
nor their’s muſt be ſpent in laying theſe foundations over and over again.
Theſe foundations are ſix. - • ‘
[1..] Repentance from dead works, that is, converſion and regenera-
tion, repentance from a ſpiritually dead ſtate and courſe; as if he had
ſaid, “Beware of deſtroying the life of grace in your ſouls; your minds
were changed by converſion, and ſo were your lives. Take care that
you return not to fin again, for then you muſt have the foundation to
lay again ; there muſt be a ſecond converſion; a repenting not only of,
but from, dead works.” Obſerve here, Firſt, The fins of perſons un-
converted are dead works ; they proceed from perſons ſpiritually dead,
and they tend to death eternal. Secondly, Repentance for dead works,
if it be right, is repentance from dead works; a univerſal change of
heart and life. Thirdly, Repentance for and from dead works is a foun-
dation-principle, which muſt not be laid again, though we muſt renew
our repentance daily.
[2.] Faith toward God; a firm belief of the exiſtence of God, of his
nature, attributes, and perfeótions, the trinity of perſons in the unity of
eſſence, the whole mind and will of God as revealed in his word, parti-
cularly what relates to the Lord Jeſus Chriſt. We muſt by faith acquaint
ourſelves with theſe things, we muſt aſſent to them, we muſt approve
of them, and apply all to ourſelves with ſuitable affections and ačtions.
Obſerve, First, Repentance from dead works, and faith toward God,
are connected, and always go together; they are inſeparable twins; the
one cannot live without the other. Secondly, Both of theſe are founda-
tion-principles, which ſhould be once well laid, but never pulled up, ſo as
to need to be laid over again; we muſt not relapſe into infidelity.
[3.] The doćtrine of baptiſms, that is, of being baptized by a miniſ.
ter of Christ with water, in the Name of the Father, and of the Son, and
of the Holy Ghost, as the initiating ſign or ſeal of the covenant of
grace; strongly engaging the perſon ſo baptized to get acquainted with
the new covenant ; to adhere to it, and prepare to renew it at the table
of the Lord, and ſincerely to regulate himſelf according to it; and rely-
ing upon the truth and faithfulneſs of God for the bleſfings contained in
it. And the doćtrine of an inward baptiſm, that of the Spirit ſprinkling
the blood of Christ upon the ſoul, for justification, and the graces of the
Spirit for ſanétification. This ordinance of baptiſm is a foundation to be
rightly laid, and daily remembered, but not repeated. -
[4.] Laying on of hands; either on perſons paſſing ſolemnly from
their initiated state by baptiſm to the confirmed state, by returning the
anſwer of a good conſcience toward God, and fitting down at the Lord’s
table. This paſſing from incomplete to complete church-memberſhip,
was performed by laying on of hands, which the extraordinary convey-
ance of the gift of the Holy Ghost continued. -
obliged to abide by, and not to need another ſolemn admiſſion, as at first,
but to go on, and grow up, in Christ. Or by this may be meant, ordi-
nation of perſons to the ministerial office, who are duly qualified for it,
and inclined to it; and this by fasting and prayer, with laying on of the
hands of the preſbytery: and this is to be done but once.
[5.] The reſurre&tion of the dead, that is, of dead bodies; and their
re-union with their fouls, to be eternal companions together in weal or
woe, according as their state was toward God when they died, and the
courſe of life they led in this world. e
[6.] Eternal judgment, determining the ſoul of every one, when it
leaves the body at death, and both ſoul and body at the last day, to their
eternal state; every one to his proper ſociety and employment to which
they were entitled and fitted here on earth ; the wicked to everlasting
puniſhment, the righteous to life eternal. w -
Theſe are the great foundation-principles which ministers ſhould
clearly and convincingly unfold, and cloſely apply. . In theſe the people
ſhould be well instructed and established, and from theſe they must never
depart; without theſe, the other parts of religion have no foundation to
fupport them. - - -
II. The apostle declares his readineſs and reſolution to assist the He-
brews in building themſelves up on theſe foundations till they arrive at
perfection; (v. 3.) And this ice will do, if God permit. And hereby
he teaches them, l. That right reſolution is very neceſſary in order to
progreſs and proficiency in religion. .2. That that reſolution is right,
which is not only made in the ſincerity of our hearts, but in a humble
to hear the plaineſt truths preached for the ſake of the weak, ſo the weak
muſt be willing to hear the more difficult and myſterious truths preached
of the fin of apoſtaſy.
This once done, all are
dependence upon. God, both for strength, for assistance and righteouſ-
neſs, for acceptance, and for time and opportunity. 3. That ministers
ſhould not only teach people what to do, but go before them, and along
with them, in the way of duty. - -
III. He ſhews that this ſpiritual growth is the surest way to prevent
that dreadful fin of apostasy here from the faith. And here, , -
1. He ſhews how far perſons may go in religion, and, after all, fall
away, and periſh for ever, v.4, 5, (1.) They may be enlightened. Some
of the ancients understand this of their being baptized ; but it is rather
to be understood of notional knowledge and common illumination, of
which perſons may have a great deal, and yet come ſhort of heaven.
Balaam was the man whose eyes were opened, (Numb. 24. 3.) and yet
with his eyes opened he went down to utter darkneſs. (2.) They may
taste of the heavenly gift, feel ſomething of the efficacy of the Holy
Spirit in his operations upon their ſouls, cauſing them to taste ſomething
of religion, and yet be like perſons in the market, who taste of what
they will not come up to the price of, and ſo but take a taste, and leave
it. Perſons may taste religion, and ſeem to like it, if they could have
it upon eaſier terms than denying themſelves, and taking up their croſs,
and following Chriſt. (3.) They may be made partakers of the Holy
Ghost, that is, of his extraordinary and miraculous gifts; they may have
caſt out devils in the name of Chriſt, and done many other mighty works.
Such gifts in the apoſtolical age were ſometimes beſtowed upon thoſe
who had no true ſaving grace. º They may taste of the good word
of God; they may have ſome reliſh of goſpel-do&trines, may hear the
word with pleaſure; they may remember much of it, and talk well of it,
and yet never be caſt into the form and mould of it, nor has it dwelt
richly in them. (5.) They may have tasted of the powers of the world
to come; they may have been under ſtrong impreſſions concerning heaven
and hell; have felt ſome deſires of heaven, and dread of going to hell.
Theſe lengths hypocrites may go, and, after all, turn apoſtates. . . Now .
hence obſerve, [1..] Thoſe great things are ſpoken here of thoſe who
may fall away; yet it is not here ſaid of them, that they were truly con-
verted, or that they were juſtified; there is more in true ſaving grace
than in all that is here ſaid of apoſtates, [2] This therefore is no proof
of the final apoſtaſy of true ſaints. Theſe indeed may fall frequently
and foully, but yet they ſhall not totally nor finally fall from God ; the
purpoſe and the power of God, the purchaſe and the prayer of Chriſt,
the promiſe of the goſpel, the everlaſting covenant that God has made
with them, ordered in all things and ſure, the in-dwelling of the Spirit,
and the immortal ſeed of the word, theſe are their ſecurity. But the
tree that has not theſe roots, will not ſtand. . . . - -
2. The apoſtle deſcribes the dreadful caſe of ſuch as fall away after
they had gone ſo far in the profeſſion of religion. (1.) The greatneſs
It is “ crucifying the Son of God afreſh, and
putting him to open ſhame.” They declare that they approve of what
the Jews did in crucifying Chriſt, and that they would be glad to do the
ſame thing again, if it were in their power. They pour the greateſt
contempt upon the Son of God, and therefore upon God himſelf, who
expects all ſhould reverence his Son, and honour him as they honour the
Father. They do what in them lies to repreſent Chriſt and chriſtianity
as a ſhameful thing, and would have him to be a public Shame and Re:
proach. This is the nature of apoſtaſy. (2.) The great miſery of
apoſtates. [1..] It is impoſſible to renew them again unto repentance;
it is extremely hazardous; very few inſtances can be given of thoſe who
have gone ſo far and fallen away, and yet ever have been brought to true
repentance, ſuch a repentance as is indeed a renovatiºn of the ſoul. Some
have thought this is the fin againſt the Holy Ghoſt, but without ground.
The fin here mentioned, is plainly apoſtaſy both from the truth and the
ways of Chriſt. God can renew them to repentance, but he ſeldom does
it; and with men themſelves it is impoſſible. [2.] Their miſery is ex-
emplified by a proper ſimilitude, taken from the ground that after much
cultivation brings forth nothing but briers and thorns; “ and therefore
is nigh unto curſing, and its end is to be burned,” v. 8, To give this the
greater force, here is obſerved the difference that there is between the
good ground and the bad, that theſe contraries, being ſet one over againſt
the other, may illuſtrate each other. . . . . . . .
First, Here is a deſcription of the good ground; it drinketh in the
rain that cometh often upon it. Believers do not only tate of the word
of God, but they drink it in ; and this good ground bringeth forth fruit
anſwerable to the coſt laid out, for the honour of Chriſt, and the comfort
of his faithful miniſters, who are, under Chriſt, dreſſers of the ground.
And this fruit-field or garden receives the bleſfing. God declares fruit-
ful chriſtians bleſſed, and all wiſe good men account them bleſſed ; they
*.
A.D. 62.
are bleſſed with increaſe of
glory at laſt.
Secondly, Here is the different caſe of the bad ground: it bears briers
and thorns ; it is not only barren of good fruit, but fruitful in that which
is bad, briers and thorns, fruitful in fin and wickedneſs, which are trou-
bleſome and hurtful to all about them, and will be moſt ſo to finners
themſelves at laſt ; and then ſuch ground is reječted. God will concern
himſelf no more about ſuch wicked apoſtates; he will let them alone, and
caſt them out of his care ; he will command the clouds that they rain no
more upon them. Divine influences ſhall be reſtrained ; and that is not
all, but ſuch ground is nigh unto curſing ; ſo far is it from receiving the
bleſfing, that a dreadful curſe hangs over it ; though yet, through the
patience of God, the curſe is not fully executed. Lastly, Its end is to
be burned. Apoſtaſy will be puniſhed with everlaſting burnings, the fire
that ſhall never be quenched. This is the ſad end to which apoſtaſy
leads, and therefore chriſtians ſhould go on and grow in grace, left, if
they do not go forward, they ſhould go backward, till they bring matters
to this woeful extremity of fin and miſery. -
grace, and with further eſtabliſhment and
9. But, beloved, we are perſuaded better things of you,
and things that accompany ſalvation, though we thus
ſpeak. 10. For God is not unrighteous to forget your
work and labour of love which ye have ſhewed toward
his name, in that ye have miniſtered to the ſaints, and do
miniſter. , 11. And we deſire, that every one of you do
ſhew the ſame diligence to the full aſſurance of hope unto
the end : 12. That ye be not ſlothful, but followers of
them who through faith and patience inherit the promiſes.
13. For when God made promiſe to Abraham, becauſe he
could ſwear by no greater, he ſware by himſelf, 14. Say-
ing, Surely bleſſing I will bleſs thee, and multiplying I
will multiply thee. 15. And ſo, after he had patiently
endured, he obtained the promiſe. 16. For men verily
ſwear by the greater : and an oath for confirmation is to
them an end of all ſtrife. 17. Wherein God, willing more
abundantly to ſhew unto the heirs of promiſe the immu.
tability of his counſel, confirmed it by an oath: 18. That
by two immutable things, in which it was impoſſible for
God to lie, we might have a ſtrong conſolation, who have
fled for refuge to lay hold upon the hope ſet before us:
19. Which hope we have as an anchor of the ſoul, both
ſure and ſteadfaſt, and which entereth into that within the
vail; 20. Whither the forerunner is for us entered,
even Jeſus, made a high prieſt for ever after the order of
Melchiſedec.
The apoſtle, having applied himſelf to the fears of the Hebrews, for
the exciting of their diligence, and preventing of their apoſtaſy, now
proceeds to apply himſelf to their hopes, and candidly declares the good
hope he had concerning them, that they would perſevere; and propoſes
to them the great encouragements they had in the way of their duty.
I. He freely and openly declares the good hope he had concerning
them, that they would endure to the end; (v. 9.) But beloved, we are
persuaded better things of you. Obſerve, 1. There are things that ac-
company ſalvation ; things that are never ſeparated from ſalvation;
things that ſhew the perſon to be in a ſtate of ſalvation, and will iſſue in
eternal ſalvation. 2. The things that accompany ſalvation, are better
things than ever any hypocrite or apoſtate enjoyed. They are better in
their nature and in their iſſue. 3. It is our duty to hope well of thoſe
in whom nothing appears to the contrary. 4. Miniſters muſt ſometimes
ſpeak by way of caution to thoſe of whoſe ſalvation they have good
hopes. And thoſe who have in themſelves good hopes, as to their eter.
mal ſalvation, ſhould yet confider ſeriouſly how fatal a diſappointment it
would be if they ſhould fall ſhort. Thus they are to work out their ſal.
vation with fear and trembling.
II. He propoſes arguments and encouragements to them to go on in
the way of their duty. 1. That God had wrought a principle of holy
love and charity in them, which had diſcovered itſelf in ſuitable works
HEBREWS, WI.
| multiplying I will multiply thee.”
The Divine Promiſe and Oath.
which would not be forgotten of God; (v. 10.) God is not unrighteous
to forget your labour of love. Good works and labour, proceeding from
love to God, are commendable ; and what is done to any in the name of
God, ſhall not go unrewarded. What is done to the ſaints as ſuch, God
takes it as done to himſelf. 2. Thoſe who expect a gracious reward for
their labour of love, muſt continue in it as long as they have ability and
opportunity; “Ye have miniſtered to the ſaints, and ye do miniſter;
and we deſire that every one of you do ſhew the ſame diligence.” 3.
Thoſe who perſevere in a diligent diſcharge of their duty, ſhall attain to
the full aſſurance of hope in the end. Obſerve, (1.) Full aſſurance is
a higher degree of hope; is full aſſurance of hope ; they differ not in
nature, but only in degree. (2.) Full aſſurance is attainable by great
diligence and perſeverance to the end. - -
III. He proceeds to ſet before them caution and counſel how to attain
this full aſſurance of hope to the end. 1. That they ſhould not be ſloth-
ful; that will clothe a man with rags : they muſt not love their eaſe, nor
loſe their opportunities. 2. That they would follow the good examples
of thoſe who had gone before, v. 12. Where learn, (1.) There are
ſome who from aſſurance are gone to inherit the promiſes. They be-
lieved them before, now they inherit them ; they are got ſafe to heaven.
(2.) The way by which they came to the inheritance, was that of faith
and patience. Thefe graces were implanted in their ſouls, and drawn
forth into act and exerciſe in their lives. If we ever expe&t to inherit as
they do, we muſt follow them in the way of faith and patience. And
thoſe who do thus follow them in the way, ſhall overtake them at the
end, and be partakers of the ſame bleſſedneſs.
IV. The apoſtle cloſes the chapter with a clear and full account of
the aſſured truth of the promiſes of God, v. 13, to the end. They are
all confirmed by the oath of God, and they are all founded in the eternal
counſel of God, and therefore may be depended upon. -
1. They are all confirmed by the oath of God. He has not only given
his people his word, and his hand and ſeal, but his oath. And here you.
will obſerve, he ſpecifies the oath of God to Abraham ; which, being
ſworn to him as the father of the faithful, remains in full force and vir-
tue to all true believers; “When God made a promiſe unto Abraham,
becauſe he could ſwear by no greater, he ſware by himſelf.” Obſerve,
(1.) What was the promiſe—“Surely, bleſfing I will bleſs thee, and
The bleſfing of God is the bleſſed-
neſs of his people ; and thoſe whom he has bleſſed indeed, he will go on
to bleſs, and will multiply bleſfings, till he has brought them to perfeót
bleſſedneſs. (2.) What was the oath by which this promiſe was rati-
fied—He ſware by himſelf. He ſtaked down his own being and his
own bleſſedneſs upon it ; no greater ſecurity can be given or deſired.
(3.) How was that oath accompliſhed—Abraham, in due time, obtained
the promiſe. It was made good to him after he had patiently endured.
[1..] There is always an interval, and ſometimes a long one, between the
promiſe and the performance. [2.] That interval is a trying time to
believers, whether they have patience to endure to the end. [3.] Thoſe
who patiently endure, ſhall aſſuredly obtain the bleſſedneſs promiſed, as
ſure as Abraham did. [4.] The end and defign of an oath is to make
the promiſe ſure, and to encourage thoſe to whom it is made, to wait
with patience till the time for performance comes, v. 16. An oath with
men is for confirmation, and is an end of all ſtrife. This is the nature
j and deſign of an oath, in which men ſwear by the greater, not by creatures,
but by the Lord himſelf; and it is to put an end to all diſpute about
the matter, either to diſputes within our own breafts, doubts and diſ-
truſts, or diſputes with others, eſpecially with the Promiſer. Now if
God would condeſcend to take an oath to his people, he will ſurely re-
member the nature and deſign of it. -
2. The promiſes of God are all founded in his eternal counſel; and
this counſel of his is an immutable counſel. (1.) The promiſe of bleſſed-
neſs which God has made to believers, is not a raſh and haſty thing, but
the reſult of God’s eternal purpoſe. (2.) This purpoſe of God was
agreed upon in council, and ſettled there between the eternal Father,
Son, and Spirit. (3.) Theſe counſels of God can never be altered;.
they are immutable ; God never needs to change his counſels; for no-
thing new can ariſe to him who ſees the end from the beginning,
3. The promiſes of God, which are founded upon theſe immutable
counſels of God, and confirmed by the oath of God, may ſafely be de-
pended upon ; for here we have two immutable things, the counſel and
| the oath of God, in which it is impoſſible for God to lie, contrary to his
nature, as well as to his will. Here obſerve,
(1.) Who they are, to whom God has given ſuch full ſecurity of
happineſs. [1..] They are the heirs of the promiſe: ſuch as have a title
A.D. 62.
Melchiſedec's Prieſthood.
HEBREWS, VII.
to the promiſes by inheritance, by virtue of their new birth, and union
with Chriſt. We are all by nature children of wrath. The curſe is the
inheritance we are born to ; it is by a new and heavenly birth that any
are born heirs to the promiſe. [2.] They are ſuch as have fled for
refuge to the hope ſet before them. Under the law there were cities of
refuge provided for thoſe who were purſued by the avenger of blood.
Here is a much better refuge prepared by the goſpel; a refuge for all
finners who ſhall have the heart to flee to it; yea, though they have been
the chief of finners. -
(2.) What God’s deſign toward them is, in giving them ſuch ſecuri-
ties—that they might have ſtrong conſolation. Obſerve, [1..] God is
concerned for the conſolation of believers, as well as for their ſančtifica-
tion; he would have his children walk in the fear of the Lord, and in
the comforts of the Holy Ghoſt. [2.] The conſolations of God are
ſtrong enough to ſupport his people under their ſtrongeſt trials. The
comforts of this world are too weak to bear up the ſoul under tempta-
tion, perſecution, and death ; but the conſolations of the Lord are nei-
ther few nor ſmall. 42. -
{3.) What uſe the people of God ſhould make of their hope and
comfort, that moſt refreſhing and comfortable hope of eternal bleſſedneſs
that God has given them. This is, and muſt be, unto them, for an ||
anchor to the ſoul, ſure and steadfast, &c. v. 19. Here, [1..] We are in
this world as a ſhip at ſea, liable to be toſſed up and down, and in danger
of being caſt away. Our ſouls are the veſſels; the comforts, expecta-
tion, graces, and happineſs of our ſouls are the precious cargo with which
theſe veſſels are loaded ; heaven is the harbour to which we ſail; the
temptations, perſecutions, and afflićtions that we encounter, are the winds
and waves that threaten our ſhipwreck. [2.] We have need of an
anchor to keep us ſure and ſteady, or we are in continual danger. [3.]
Goſpel-hope is our anchor; as in our day of battle it is our helmet, ſo
in our ſtormy paſſage through this world it is our anchor. [4.] It is
ſure and ſteadfaſt, or elſe it could not keep us ſo. First, It is ſure in
its own nature; for it is the ſpecial work of God in the ſoul, it is good
hope through grace; it is not a flattering hope made out of the ſpider’s
web, but it is a true work of God, it is a ſtrong and ſubſtantial thing.
Secondly, It is ſteadfaſt as to its objećt ; it is an anchor that has taken
good hold, it enters into that which is within the vail, it is an anchor
that is caſt upon the rock, the Rock of ages; it does not faſten in the
fands, but enters within the wail, and fixes there upon Chriſt ; he is the
Object, he is the Anchor-hold of the believer's hope. As an unſeen
glory within the vail, is what the believer is hoping for ; ſo an unſeen
Jeſus within the vail, is the great foundation of his hope; the free grace
of God, the merits and mediation of Chriſt, and the powerful influences
of his Spirit, are the grounds of his hope, and ſo it is a ſteadfaſt hope.
Jeſus Chriſt is the Objećt and Ground of the believer’s hope in ſeveral
, reſpects. 1. As he is entered within the vail, to intercede with God, in
virtue of that ſacrifice which he offered up without the vail, hope faſtens
upon his ſacrifice and interceſſion. 2. As he is the Forerunner of his
people, gone within the vail, to prepare a place for them, and to aſſure
them that they ſhall follow him, he is the Earneſt and Firſt-fruits of be-
lievers, both in his reſurre&tion and in his aſcenſion. 3. And he abides
there, a High Prieſt after the order of Melchiſedec; a Prieſt for ever,
whoſe prieſthood ſhall never ceaſe, never fail, till it has accompliſhed its
whole work and deſign, which is the full and final happineſs of all who
have believed on Chriſt. Now this ſhould engage us all to clear up our
interest in Christ, that we may fix our hopes in him as our Forerunner,
that is entered thither for us, for our ſakes, for our ſafety, to watch over
our highest interest and concerns. Let us then love heaven the more on
his account, and long to be there with him, where we ſhall be for ever
ſafe, and for ever ſatisfied.
CHAP. VII.
The doctrine of the priestly office of Christ is ſo excellent in itſelf, and ſo
essential a part of the christian faith, that the apostle loves to dwell upon
it. Nothing made the Jews so fond ºf the Levitical dispensation as the
high esteem they had of their priesthood, and it was doubtleſs a ſacred and
most carcellent institution ; it was a very severe threatening denounced
against the Jews, (Hoſ. 3. 4.) That the children of Israel should abide
many days without a prince or a pries, and without a sacrifice, and with-
out an ejhod, and without teraphim. Now the apostle assures then tha
by receiving the Lord Jesus, they would have a much better High Priest,
a priesthood of a higher order, and consequently a b (ter dispensation or
Vol. V. No. 105.
ſeems ſtrange to make Chriſt a type of himſelf.
|
his righteouſneſs is peace.
where, J. We have a more particular account of Melchisedec, v. 1..3.
II. The superiority of his priesthood to that of Aaron, v. 4...10. III.
An accommodation of all to Christ, to shew the superior excellency of his
person, office, and covenant, from v. 11, to the end. -
1. ENOR this Melchiſedec, king of Salem, prieſt of the
- moſt high God, who met Abraham returning from
the ſlaughter of the kings, and bleſſed him ; 2. To whom
alſo Abraham gave a tenth part of all; firſt being by in-
terpretation King of righteouſneſs, and after that alſo King
of Salem, which is King of peace; 3. Without father,
without mother, without deſcent, having neither begin-
ning of days, nor end of life; but made like unto the Son
of God; abideth a prieſt continually. * *
The chapter foregoing ended with a repetition of what had been cited
once and again before out of Pſ. 110.4. “Jeſus, a High Prieſt for
ever, after the order of Melchiſedec.” Now this chapter is as a ſermon
upon that text; here the apoſtle ſets before them ſome of the ſtrong
meat he had ſpoken of before, hoping they would by greater diligence
be better prepared to digeſt it. -
The great queſtion that firſt offers itſelf, is, Who was this Melchiſe-
dec 2 All the account we have of him in the Old Teſtament, is in Gen.
14. 18, 19, &c. and in Pſ. 110. 4. Indeed we are much in the dark
about him ; God has thought fit to leave us ſo, that this Melchiſedec
might be a more lively type of him whoſe generation none can declare.
If men will not be ſatisfied with what is revealed, they muſt rove about
in the dark in endleſs conjećtures, ſome fancying him to have been an
angel, others the Holy Ghoſt; but the opinions concerning him, that
are beſt worthy our confideration, are theſe three. -
1. The rabbins, and moſt of the Jewiſh writers, think he was Shem
the ſon of Noah, who was king and prieſt to thoſe they deſcended from,
after the manner of the other patriarchs.; but it is not probable that he
ſhould thus change his name. Befides, we have no account of his ſettling
in the land of Canaan. - ... ' . . .
2. Many chriſtian writers have thought him to be Jeſus Chriſt him-
| ſelf, appearing by a ſpecial diſpenſation and privilege to Abraham in the
fleſh, and who was known to Abraham by the name Melchiſédec, which
agrees very well to Chriſt, and to what is ſaid, John 8.56. Abraham
saw his day and rejoiced. Much may be ſaid for this opinion, and what
is ſaid in v. 3. does not ſeem to agree with any mere man; but then it
3. The moſt received opinion is, that he was a Canaanite king, who
reigned in Salem, and kept up religion and the worſhip of the true God;
that he was raiſed to be a type of Chriſt, and was honoured by Abraham
as ſuch. º - -
But we ſhall leave theſe conjećtures, and labour to underſtand, as far
as we can, what is here ſaid of him by the apoſtle, and how Chriſt is re-
preſented thereby, v. 1..3. - - g
(1.) Melchiſédec was a king, and ſo is the Lord Jeſus; a King of
God's anointing; the government is laid upon his ſhoulders, and he rules
over all for the good of his people. - º º
(2.) That he was king of righteouſneſs : his name ſignifies the righte-
ous king; Jeſus Chriſt is a rightful and a righteous King ; rightful in
his title, righteous in his government. He is the Lord OUlr Righteouſ-
neſs, he has fulfilled all righteouſneſs, and brought in an everlaſting righ-
teouſneſs, and he loves righteouſneſs and righteous perſons, and hates
1n 1C, ult W. - -
i. ; He was king of Salem, that is, king of peace ; firſt king of righ-
teouſneſs, and after that, king of peace. So is our Lord Jeſus; he by
- Christ ſpeaks peace, creates peace, he is our
Peace-Maker. e
(4.) He was priest of the most high God,
qualified and anointed in an
extraordinary manner to be his priest among the Gentiles. So is the
Lord Jeſus; he is the Priest of the most high God, and the Gentiles
must conſe to God by him ; it is only through his priesthood that we
can obtain reconciliation and remiſſion of fin. . . .
(5.) He was “ without father, without mother, without deſcent,
having neither beginning of days, nor end of life,” v. 3. This must not
be understood according to the letter ; but the ſcripture has choſen to
ſet him forth as an extraordinary perſon, without giving us his genealogy,
covenant, a batter law and testament ; this he shews in this chapter, that he might be a fitter type of
Christ, who as Man was without fatiier,
7 A.
, - .
* S.
A. D. 62.
as God without mother ; whoſe priesthood is without deſcent, did not
deſcend to him from another, nor from him to another, but is perſonal
and perpetual.
(6.) That he “met, Abraham returning from the ſlaughter of the
kings, and bleſſed him.” The incident is recorded Gen. 14. 18, &c.
He brought forth bread and wine to refreſh Abraham and his ſervants
when they were weary ; he gave as a king, and bleſſed as a priest. Thus
our Lord Jeſus meets his people in their ſpiritual conflićts, refreſhes
them, renews their strength, and bleſſes them.
(7.) That Abraham gave him a tenth part of all, (v. 2.) that is, as
the apostle explains it, of all the ſpoils; and this Abraham did, either as
an expreſſion of his gratitude for what Melchiſedec had done for him, or
as a testimony of his homage and ſubječtion to him as a king, or as an
offering vowed and dedicated to God, to be preſented by his priest. And
thus are we obliged to make all poſſible returns of love and gratitude to
the Lord Jeſus for all the rich and royal favours we receive from him,
to pay our homage and ſubječtion to him as our King, and to put all our
offerings into his hands, to be preſented by him to the Father in the in-
cenſe of his own ſacrifice. .
(8.) And lastly, That this Melchiſedec was “made like unto the Son
of God, and abideth a priest continually.” He bore the image of God
in his piety and authority, and stands upon record as an immortal high-
priest : the ancient type of him who is the eternal and only begotten of
the Father, who abideth a Priest for ever.
4. Now confider how great this man was, unto whom
even the patriarch Abraham gave the tenth of the ſpoils.
5. And verily they that are of the ſons of Levi, who re-
ceive the office of the prieſthood, have a commandment
to take tithes of the people according to law, that is, of
their brethren, though they come out of the loins of Abra-
ham : 6. But he whoſe deſcent is not counted from them,
received tithes of Abraham, and bleſſed him that had the
promiſes. 7. And without all contradićtion the leſs is
bleſſed of the better. 8. And here men that die, receive
tithes; but there he receiveth them, of whom it is wit.
neſſed that he liveth, 9. And as I may ſo ſay, Levi alſo,
who receiveth tithes, payed tithes in Abraham. 10. For
he was yet in the loins of his father, when Melchiſedec
met him. -
Let us now confider (as the apoſtle adviſes) how great this Melchi-
fedec was, and how far his prieſthood was above that of the order of
Aaron ; (v. 4, 5, &c.) Now consider how great this man was, &c. The
greatneſs of this man and his prieſthood appear,
1. From Abraham’s paying the tenth of the ſpoils unto him ; and it
is well obſerved, that Levi paid tithes to Melchiſedec in Abraham, v. 10.
Now Levi received the office of the prieſthood from God, and was to
take tithes of the people, yet even Levi paid tithes to Melchiſedec, as to
a greater and higher prieſt than himſelf; therefore that High Prieſt
who ſhould afterward appear of whom Melchiſedec was a type, muſt be
much ſuperior to any of the Levitical prieſts, who paid tithes, in Abra-
ham, to Melchiſedec. And now by this argument of perſons doing
things that are matters of right or injury in the loins of their predeceſſors,
we have an illuſtration how we may be ſaid to have finned in Adam, and
fallen with him in his firſt tranſgreſſion. We were in Adam's loins
when he finned, and the guilt and depravity contraćted by the human
nature when it was in our firſt parents, are equitably imputed and derived
to the ſame nature, as it is in all other perſons naturally deſcended from
them. They juſtly adhere to the nature, and it muſt be by an act of
grace if ever they be taken away.
2. From Melchiſedec’s bleſfing of Abraham, who had the promiſes ;
(v. 6, 7.) And without contradiction, the less is blessed of the greater.
Where, (1.) Obſerve Abraham's great dignity and felicity—that he had
the promiſes. He was one in covenant with God, to whom God had
given exceeding great and precious promiſes. "That man is rich' and
"happy indeed, who has an eſtate in bills and bonds under God’s own
hand and ſeal. Theſe promiſes are both of the life that hôw is, and of
that which is to come ; this honour have all thoſe who receive the Lord
Jeſus, in whom all the promiſes are yea and amen. (2) Melchiſedec's
greater honour—in that it was his place and privilege to bleſs Abraham;
HEBREWS, VII.
Melchiſedec and Chriſt compared.
and it is an inconteſted maxim, that the leſs is blessed of the greater, v. 7.
He who gives the bleſfing, is greater than he who receives it ; and there-
fore Chriſt, the Antitype of Melchiſedec, the Meriter and Mediator of
all bleſſings to the children of men, muſt be greater than all the prieſts.
of the order of Aaron.
11. If therefore perfeótion were by the Levitical prieſt-
hood, (for under it the people received the law,) what
further need was there that another prieſt ſhould riſe after
the order of Melchiſedec, and not be called after the order
of Aaron 12. For the prieſthood being changed, there is
made of neceſſity a change alſo of the law. 13. For he of
whom theſe things are ſpoken pertaineth to another tribe,
of which no man gave attendance at the altar. 14. For
it is evident that our Lord ſprang out of Juda; of which
tribe Moſes ſpake nothing concerning prieſthood. 15.
And it is yet far more evident: for that after the ſimili-
tude of Melchiſedec there ariſeth another prieſt, 16. Who
is made, not after the law of a carnal commandment, but
after the power of an endleſs life. 17. For he teſtifieth,
Thou art a prieſt for ever after the order of Melchiſedec.
18. For there is verily a diſannulling of the commandment
going before, for the weakneſs and unprofitableneſs there-
of 19. For the law made nothing perfeót, but the bring-
ing in of a better hope did; by the which we draw nigh
unto God. 20. And in as much as not without an oath
he was made prieſt, 21. (For thoſe prieſts were made
without an oath ; but this with an oath by him that ſaid:
unto him, The Lord ſware and will not repent, Thou art
a prieſt for ever after the order of Melchiſedec:) 22. By
ſo much was Jeſus made a ſurety of a better teſtament.
23. And they truly were many prieſts, becauſe they were
not ſuffered to continue by reaſon of death : 24. But this
man, becauſe he continueth ever, hath an unchangeable
prieſthood. 25. Wherefore he is able alſo to ſave them
to the uttermoſt, that come unto God by him, ſeeing he
ever liveth to make interceſſion for them. 26. For ſuch
a high prieſt became us, who is holy, harmleſs, undefiled,
ſeparate from ſinners, and made higher than the heavens;
27. Who needeth not daily, as thoſe high prieſts, to offer
up ſacrifice, firſt for his own ſins, and then for the peo-
ple's : for this he did once, when he offered up himſelf.
28. For the law maketh men high prieſts which have infir-
mity; but the word of the oath, which was ſince the law,
maketh the Son, who is conſecrated for evermore.
Obſerve the neceſſity there was of raiſing up another prieſt, after the
order of Melchiſedec, and not after the order of Aaron, by whom that
perfeótion ſhould come, which could not come by the Levitical prieſt-
hood; which therefore muſt be changed, and the whole economy with
it, v. 11, 12, &c. Here, 1. It is aſſerted, that perfeótion could not
come by the Levitical prieſthood and the law ; they could not put thoſe
who came to them, into the perfect enjoyment of the good things they
pointed out to them ; they could only dire&t them to look further,
they could only ſhew them the way. 2. That therefore another Prieſt
muſt be raiſed up, after the order of Melchiſedec, by whom, and his law
of faith, perfeótion might come to all who obey him ; and, bleſſed be
God, that we may have perfeót holineſs and perfeót happineſs by Chriſt
in the covenant of grace, according to the goſpel, for we are complete
in him. 3. It is aſſerted, that the prieſthood being changed, there muſt
of neceſſity be a change of the law ; there being ſo near a relation be-
tween the prieſthood and the law, the diſpenſation could not be the ſame
under another prieſthood; a new prieſthood must be under a new regula-
tion, managed in another way, and by rules proper to its nature and
order. 4. It is not only aſſerted, but proved, that the prieſthood and
A. D. 62,
Melchiſedec and Chriſt compared.
HEBREws, VII.
law are changed, v. 13, 14. The priesthood and law by which perfeótion
could not come, are aboliſhed, and a Priest is riſen, and a diſpenſation
now ſet up, by which true believers may be made perfeót. Now that
there is ſuch a change, is obvious.
(1.) There is a change in the tribe of which the priesthood comes :
before, it was the tribe of Levi ; but our great High Priest ſprang out
of Judah, of which tribe Moſes ſpake nothing concerning the priesthood,
v. 14. This change of the family ſhews a real change of the law of
priesthood.
(2.) There is a change in the form and order of making the priests;
before, in the Levitical priesthood, they were made after the law of a
cartial commandment ; but our preſent High Priest was made after the
ower of an endleſs life. The former law appointed that the office
ſhould deſcend, upon the death of the father, unto his eldest ſon, accord-
ing to the order of carnal or natural generation; for none of the high
priests under that law were without father or mother, or without deſcent,
they had not life and immortality in themſelves. They had both be-
ginning of days and end of life; and ſo the carnal commandment or law
of primogeniture directed their ſucceſſion, as it did in matters of civil
right and inheritance.
Priest after the order of Melchiſedec, was the power of an endleſs life.
The life and immortality which he had in himſelf, were his right and
title to the priesthood, not his deſcent from former priests. This makes
a great difference in the priesthood, and in the economy too, and gives
the preference infinitely to Christ and the goſpel. The very law which
constituted the Levitical priesthood, ſuppoſed the priests to be weak,
frail, dying, creatures, not able to preſerve their own natural lives, but
who must be content and glad to ſurvive in their posterity after the
fleſh; much leſs could they by any power or authority they had, con-
vey ſpiritual life and bleſſedneſs to thoſe who came to them. But the
High Priest of our profeſſion holds his office by that innate power of
endleſs life, which he has in himſelf, not only to preſerve himſelf alive,
but to communicate ſpiritual and eternal life to all thoſe who duly rely .
upon his ſacrifice and interceſſion. Some think the law of the carnal
commandment refers to the external rites of conſecration, and the carnal
offerings that were made ; but the power of endless life, to the ſpiritual
living ſacrifices proper to the goſpel, and the ſpiritual and eternal privi-
leges purchaſed by Chriſt, who was conſecrated by the eternal Spirit of
life that he received without meaſure.
(3.) There is a change in the efficacy of the prieſthood: the former
was weak and unprofitable, made nothing perfeót; the latter brought in
a better hope, by which we draw near to God, v. 18, 19. The Levi-
tical prieſthood brought nothing to perfeótion : it could not juſtify men’s
perſons from guilt ; it could not ſančtify them from inward pollution ;
it could not cleanſe the conſciences of the worſhippers from dead works;
all it could do, was, to lead thém to the antitype. But the prieſthood
of Chriſt carries in it, and brings along with it, a better hope; it ſhews
us the true foundation of all the hope we have toward God for pardon
and ſalvation; it more clearly diſcovers the great objećts of our hope ;
and ſo it tends to work in us a more ſtrong and lively hope of accept-
ance with God. By this hope we are encouraged to draw nigh unto
God; to enter into a covenant-union with him ; to live a life of converſe
and communion with him. We may now draw near with a true heart,
and with the full aſſurance of faith, having our minds ſprinkled from an
evil conſcience. The former priesthood rather kept men at a diſtance,
and under a ſpirit of bondage.
(4.) There is a change in God’s way of ačting in this prieſthood. He
has taken an oath to Chriſt, which he never did to any of the order of
Aaron. God never gave them any ſuch aſſurance of their continuance,
never engaged himſelf by oath or promiſe that their’s ſhould be an everlaſt-
ing prieſthood, and therefore gave them no reaſon to expect the perpetuity
of it, but rather to look upon it as a temporary law. But Chriſt was
made a Prieſt with the oath of God ; “The Lord hath ſworn, and will
not repent, Thou art a Prieſt for ever after the order of Melchiſedec,”
v. 21. Here God has upon oath declared the immutability, excellency,
efficacy, and eternity, of the prieſthood of Chriſt.
(5.) There is a change in that covenant of which the prieſthood was
a ſecurity, and the prieſt a ſurety ; that is, a change in the diſpenſation
of that covenant. The goſpel-diſpenſation is more full, free, perſpicu-
ous, ſpiritual, and efficacious, than that of the law. Chriſt is in this
goſpel-covenant a Surety for us to God, and for God to us, to ſee that
the articles be performed on both parts. He, as ſurety, has tied the
divine and human nature together in his own perſon, and therein given
aſſurance of reconciliation ; and he has, as furety, tied God and man to-
But the law by which Christ was constituted a
| gether in the bond of the everlaſting covenant. He pleads with men to
keep their covenant with God, and he pleads with God that he will ful-
fil his promiſes to men, which he is always ready to do in a way ſuitable
to his majeſty and glory, that is, through a Mediator.
(6.) There is a remarkable change in the number of the prieſts under
theſe different orders. In that of Aaron there was a multitude of
prieſts, of high prieſts, not at once, but ſucceſſively; but in this of
Chriſt there is but one and the ſame. The reaſon is plain, The Levi-
tical prieſts were many, becauſe they were not suffered to continue by rea-
son of death. Their office, how high and honourable ſoever, could not
ſecure them from dying ; and as one died, another muſt ſucceed, and
after a while muſt give place to a third, till the number was become very
great. But this our High Prieſt continues for ever, and his prieſthood
is &map&6øroy—an unchangeable one, that does not paſs from one to an-
other, as the former did ; it is always in the ſame hand; there can be
no vacancy in this prieſthood, no hour or moment in which the people
are without a Prieſt to negotiate their ſpiritual concerns in heaven; ſuch
a vacancy might be very dangerous and prejudicial to them ; but this is
their ſafety and happineſs, that this everlaſting High Prieſt is able to
ſave to the utmoſt, in all times, in all caſes, in every junéture, all who
come to God by him, v. 25. So that here is a manifeſt alteration much
for the better.
(7.) There is a remarkable difference in the moral qualifications of
the prieſts; thoſe who were of the order of Aaron, were not only mortal
men, but sinful men, who had their finful as well as natural infirmities;
they needed to offer up ſacrifices firſt for their own fins, and then for the
people. But our High Prieſt, who was conſecrated by the word of
the oath, needed only to offer up once for the people, never at all for
himſelf; for he has not only an immutable conſecration to his office,
but an immutable ſanétity in his perſon. He is “ ſuch a High Prieſt
as became us, holy, harmleſs, and undefiled,” &c. v. 26.28.
Here obſerve, [1..] Our caſe, as finners, needed a high prieſt to make
ſatisfaction and interceſſion for us. [2.] No prieſt could be ſuitable or ſuf-
ficient for our reconciliation to God, but one who was perfectly righteous
in his own perſon; he muſt be righteous in himſelf, or he could not be a
propitiation for our fin, or our advocate with the Father. [3] The Lord
Jeſus was exactly ſuch a High Prieſt as we wanted, for he has a perſonal
holineſs, abſolutely perfeót. Obſerve the deſcription we have of the per-
ſonal holineſs of Chriſt expreſſed in various terms; ſome learned divines
think that they all of them relate to his perfeót purity. -
First, He is holy, perfeótly free from all the habits or principles of fin,
not having the leaſt diſpoſition to it in his nature; no fin dwells in
him, though it does in the beſt of chriſtians, not the leaſt finful inclina-
tlCIl.
Secondly, He is harmleſs, perfeótly free from all ačtual tranſgreſſion,
has done no violence, nor is there any deceit in his mouth, never did the
lcaſt wrong to God or man.
Thirdly, He is undefiled, he was never acceſſary to other men's fins ;
the beſt of chriſtians have need to pray that God would forgive them
their other men’s fins. It is a difficult thing to keep ourſelves pure, ſo
as not to partake in the guilt of other men’s fins, by contributing ſome
way toward them, or not doing what we ought to prevent them. Chriſt
was undefiled; though he took upon him the guilt of our fins, yet he
never involved himſelf in the fact and fault of them. •
Fourthly, He is ſeparate from finners, not only in his preſent ſtate,
having entered as our High Prieſt into the holieſt of all, into which no-
thing defiled can enter; but in his perſonal purity he has no ſuch union
with finners, either natural or federal, as can derive upon him original
fin. This comes upon us by virtue of our natural and federal union with
the firſt Adam, we deſcending from him in the ordinary way. But
Chriſt was, by his ineffable conception in the virgin, ſeparate from fin-
ners; though he took a true human nature, yet the miraculous way in
which it was conceived, ſet him upon a ſeparate foot from all the reſt of
mankind. -
Fifthly, He is made higher than the heavens. Moſt expoſitors under-
ſtand this concerning his ſtate of exaltation in heaven, at the right hand
of God, to perfect the deſign of his prieſthood. But, Dr. Goodwin
| thinks this may be very juſtly referred to the perſonal holineſs of Chriſt,
which is greater and more perfect than the holineſs of the hoſts of hea-
ven, that is, the holy angels themſelves, who, though they are free from
fin, yet are not in themſelves free from all poſſibility of finning. And
théréfore we read, “God putteth no truſt in his holy ones, and he
chargeth his angels with folly,” (Job 4, 18.) that is, with weakneſs and
peccability. They may be angels one hour, and devils another, as many
A.D. 62.
of them were ; and that the holy angels ſhall not now fall, does not pro-
ceed from an indefečtibility of nature, but from the ele&tion of God ;
they are ele&t angels. *
It is very probable that this explanation of the words, made higher
than the heavens, may be thought too much strained, and that it ought
to be underſtood of the dignity of Chriſt’s ſtate, and not the perfeót ho-
lineſs of his perſon; and the rather becauſe it is ſaid, he was made higher,
yevéſzºvoy ; but it is well known that word is uſed in a neutral ſenſe, a
where it is ſaid, yevia0, b Gsä; &xn|}}s—Let God be true. -
The other charaćters in the verſe plainly belong to the perſonal per-
fečtion of Christ in holineſs, as oppoſed to the finful infirmities of the
Levitical priests; and it ſeems congruous to think this must do ſo too,
if it may be fairly taken in ſuch a ſenſe; and it appears yet more pro-
bable, fince the validity and prevalency of Christ’s priesthood in v. 27.
are placed in the impartiality and difintereſtedneſs of it. He needed not
to offer up for himſelf; it was a difintereſted mediation ; he mediated for
that mercy for others, which he did not need for himſelf; had he needed
it himſelf, he had been a party, and could not have been a Mediator; a
criminal, and could not have been an Advocate for ſinners. Now to
render his mediation the more impartial and difintereſted, it ſeems re-
quifite not only that he had no preſent need of that favour for himſelf,
which he mediated for in behalf of others, but that he never could stand
in need of it. Though he needed it not to-day, yet if he knew he might
be in ſuch circumstances as to need it to-morrow, or in any future time,
he must have been thought to have had ſome eye upon his own interest,
and therefore could not ačt with impartial regard and pure zeal for the
honour of God on one hand, and tender pure compaſſion for poor finners
on the other. I pretend not here to follow the notes of our late excel-
lent expoſitor, into whoſe labours we have entered, but have taken the
liberty to vindicate this motion of the learned Dr. Goodwin from the ex-
ceptions that I know have been made to it ; and I have the rather done
it, becauſe if it will hold good, it gives us further evidence how neceſſary
it was that the Mediator ſhould be God, ſince no mere creature is of
himſelf poſſeſſed of that impeccability which will ſet him above all poſ-
fible need of favour and mercy for himſelf.
CHAP. VIII.
In this chapter, the apostle pursues his former subject, the priesthood of
Christ. And, I. He ſums up what he had already said, v. 1, 2. II.
He sets before them the necessary parts of the priestly office, v. 3...5.
And, III. Largely illustrates the excellency of the priesthood of Christ,
by considering the excellency of that new dispensation of covenant for
which Christ is the Mediator, v. 6, to the end.
1. Nºw of the things which we have ſpoken this is
the ſum : We have ſuch an high prieſt, who is
ſet on the right hand of the throne of the Majeſty in the
heavens; 2. A miniſter of the ſančtuary, and of the true
tabernacle, which the Lord pitched, and not man.
Here is a ſummary recital of what had been ſaid before concerning
the excellency of Christ’s priesthood, ſhewing both what we have in
Christ, where he now refides, and what ſam&tuary he is the Minister of.
1. What we have in Christ ; we have a High Priest, and ſuch a High
Priest as no other people ever had, no age of the world, or of the church,
ever produced; all others were but types and ſhadows of this High
Priest. He is adequately fitted and abſolutely ſufficient to all the in-
tents and purpoſes of a High Priest, both with reſpect to the honour of
God, and the happineſs of men and himſelf; the great honour of all
thoſe who have an interest in him. 2. Where he now reſides ; he is sat
on the right hand of the throne of the Majesty on high, that is, of the
glorious God of heaven. There the Mediator is placed, and he is poſ.
feſſed of all authority and power both in heaven and upon earth ; this is
the reward of his humiliation ; this authority he exerciſes for the glory
of his Father, for his own honour, and for the happineſs of all who be-
long to him; and he will by his almighty power bring every one of them
in their own order to the right hand of God in heaven, as members of
his mystical body, that where he is they may be alſo. 3. What is that
sanctuary, of which he is a Minister; “ of the true tabernacle, which the
Lord hath pitched, and not man,” v. 2. The tabernacle which was
pitched by man, according to the appointment of God. There was an
outer part, in which was the altar where they were to offer their ſacri-
HEBREws, VIII.
|
|
|nant, which was eſtabliſhed upon better promiſes.
The Prieſthood of Chriſt.
fices; this typified Christ dying ; and there was an interior part within
the vail, which typified Christ interceding for the people in heaven.
Now this tabernacle Christ never entered into ; but having finiſhed the
work of ſatisfaction in the true tabernacle of his own body, he is now a
Miniſter of the ſančtuary, the holy of holies, the true tabernacle in hea-
ven, there taking care of his people’s affairs, interceding with God for
them, that their fins may be pardoned, and their perſons and ſervices
accepted, through the merit of his ſacrifice. He is not only in heaven
enjoying great dominion and dignity, but, as the High Prieſt of his
church, executing this office for them all in general, and every member
of the church in particular. -
3. For every high-prieſt is ordained to offer gifts and
ſacrifices: wherefore it is of neceſſity that this man have
ſomewhat alſo to offer. 4, For if he were on earth, he
ſhould not be a prieſt, ſeeing that there are prieſts that offer
gifts according to the law : 5. Who ſerve unto the ex-
ample and ſhadow of heavenly things, as Moſes was ad-
moniſhed of God, when he was about to make the taber-
nacle. For ſee (faith he) that thou make all things
according to the pattern ſhewed to thee in the mount.
Here the apoſtle ſets before the Hebrews the neceſſary parts of
Chriſt’s prieſthood, or what it was that belonged to that office, in con-
formity to what every high prieſt is ordained to. 1. Every high priest is
| ordained to offer gifts and sacrifices, whatever was brought by the people
to be preſented to God, whether expiatory ſacrifices, or peace-offerings,
or thank-offerings; theſe muſt be offered by the prieſt, who was to ex-
piate their guilt by the blood of the ſacrifice, and perfume their gifts
and ſervices by his holy incenſe, to render their perſons and performances.
typically acceptable; ſo then it neceſſarily belongs to the prieſthood of
Chriſt, that he ſhould have ſomewhat to offer ; and he, as the Antitype,
had himſelf to offer, his human nature upon the altar of his divine na-
ture, as the great atoning Sacrifice that finiſhed tranſgreſſion, and made
an end of fin once for all ; and he has the incenſe of his own righteouſ-
neſs and merits too, to offer with all that his people offer up to God by
him, to render them acceptable. We muſt not dare to approach to
God, or to preſent any thing to him, but in and through Chriſt, depend-
ing upon his merits and mediation ; for if we are accepted, it is in the
Beloved. 2. Chriſt muſt now execute his prieſthood in heaven, in the
holy of holies, the true tabernacle which the Lord hath fixed. Thus,
the type muſt be fully anſwered; having finiſhed the work of ſacrificing
here, he muſt go into heaven, to preſent his righteouſneſs, and to make.
interceffion there. “ For,” (1.) “If Chriſt were on earth, he ſhould
not be a Prieſt,” (v. 4.) that is, not according to the Levitical law, as
not being of the line of that prieſthood; and ſo long as that prieſthood
continued, there muſt be a ſtrićt regard had to the divine inſtitution in
every thing. (2.) All the ſervices of the prieſt, under the law, and
every thing in that tabernacle which was framed according to the pat-
tern in the mount, were only exemplars and ſhadows of heavenly things,
v. 5. Chriſt is the Subſtance and End of the law of righteouſneſs.
Something therefore there muſt be in Chriſt’s prieſthood, that anſwers.
to the high-prieſt’s entering within the wail to make interceſſion, without
which he could not have been a perfeót Prieſt ; and what is that but the
aſcenfion of Chriſt into heaven, and his appearance there in the fight of
God for his people, to preſent their prayers, and plead their cauſe 2 So
that if he had still continued on earth, he could not have been a perfect
Priest ; and an imperfect one he could not be.
6. But now hath he obtained a more excellent miniſtry,
by how much alſo he is the mediator of a better cove-
7. For
if that firſt covenant had been faultleſs, then ſhould no
place have been ſought for the ſecond. 8. For finding
fault with them, he faith, Behold, the days come, faith the
Lord, when I will make a new covenant with the houſe
of Iſrael and with the houſe of Judah: 9. Not according
to the covenant that I made with their fathers in the day
when I took them by the hand to lead them out of the
A. D. 62.
The Old and New Covenant.
HEBREws, viii, Ix.
land of Egypt; becauſe they continued not in my cove-
1 O. Fo *depend for grace and ſtrength to do their’s. Here,
- tº - sº * * ( 1.) God articles with his people, “ that he will put his laws int
Iſrael after thoſe days, ſaith the Lord ; I will put my laws". (1.) people, p In to
*laws to them, now he will write his laws in them ; that is, he will give
them underſtanding to know and to believe his law; he will give them
mant, and I regarded them not, ſaith the Lord.
this is the covenant that I will make with the houſe dº
into their mind, and write them in their hearts: and I:
will be to them a God, and they ſhall be to me a people:". * & . • * : * : *
flººmemories to retain them ; he will give them hearts to love them, and
11. And they ſhall not teach every man his neighbour, .
and every man his brother, ſaying, Know the Lord : for
all ſhall know me from the leaſt to the greateſt. 12. Fo
I will be merciful to their unrighteouſneſs, and their fins,
and their iniquities will I remember no more. 13. In
that he faith, A new covenant, he hath made the firſt old.
Now that which decayeth and waxeth old is ready to
vaniſh away.
&Q #:
In this part of the chapter, the apostle illustrates and confirms the
fuperior excellency of the priesthood of Christ above that of Aaron,
from the excellency of that covenant, or that diſpenſation of the cove-
nant of grace, of which Christ was the Mediator; (v. 6.) his ministry
is more excellent, by how much he is the Mediator of a better covenant.
The body and ſoul too of all divinity (as ſome obſerve) consist very
much in rightly distinguishing between the two covenants—the covenant
of works, and the covenant of grace; and between the two diſpenſations
of the covenant of grace—that under the Old Testament, and that under
the New. Now obſerve, . - -
I. What is here ſaid of the old covenant, or rather of the old diſpen-
ſation of the covenant of grace : of this it is ſaid, 1. That it was made
with the fathers of the Jewiſh nation at mount Sinai; (v. 9.) and Moſes
was the Mediator of that covenant, when God took them by the hand,
to lead them out of the land of Egypt, which ſpeaks the great affection,
condeſcenfion, and tender care of God toward them. 2. That this cove-
nant was not found faultleſs; (v. 7, 8.) it was a diſpenſation of dark-
neſs and dread tending to bondage, and only a ſchoolmaſter to bring us
to Christ ; it was perfeót in its kind, and fitted to anſwer its end, but
very imperfeót in compariſon of the goſpel. 3. That it was not ſure or
steadfast; “ for the Jews continued not in that covenant, and the Lord
regarded them not,” v. 9. They dealt ungratefully with their God,
and cruelly with themſelves, and fell under God’s diſpleaſure. God
will regard thoſe who remain in his covenant, but will rejećt thoſe who
cast away his yoke from them. 4. That it is decayed, grown old, and
vaniſheth away; (v. 13.) it is antiquated, cancelled, out of date, of no
more uſe in goſpel-times than candles are when the ſun is riſen. Some
think the covenant of peculiarity did not quite decay till the deſtrućtion
of Jeruſalem, though it was forfeited at the death of Chriſt, and was
made old, and was now to vaniſh and periſh, and the Levitical prieſthood
vaniſhed with it. :
II. What is here ſaid of the New-Teſtament diſpenſation, to prove
the ſuperior excellency of Chriſt’s miniſtry. It is ſaid, 1. That it is a
better covenant, (v. 6, ) a more clear and comfortable diſpenſation and
diſcovery of the grace of God to finners, bringing in holy light and liberty
to the ſoul; it is without fault, well ordered, in all things ; it requires
nothing but what it promiſes grace to perform ; it accepts of godly fin-
cerity, accounting it goſpel-perfeótion; every tranſgreſſion does not turn
us out of covenant, all is put into a good and ſafe hand. 2. That it is
eſtabliſhed upon better promiſes, more clear and expreſs, more ſpiritual,
more abſolute; the promiſes of ſpiritual and eternal bleſſings are in this
covenant poſitive and abſolute, the promiſes of temporal bleſfings with a
wife and kind proviſo, as far as ſhall be for God’s glory and his people’s
good. This covenant contains in it promiſes of affiſtance and acceptance
in duty, promiſes of progreſs and perſeverance in grace and holineſs, of
bliſs and glory in heaven, which were more obſcurely ſhadowed forth by
the promiſes of the land of Canaan, a type of heaven. , 3. It is a new
covenant, even that new covenant that God long ago declared he would
make with the houſe of Iſrael, that is, all the Iſrael of God; this was
promiſed in Jer. 31. 31, 32. and accompliſhed in Chriſt. This will
always be a new covenant, in which all who truly take hold of it, ſhall
be always found preſerved by the power of God ; it is God’s covenant ;
his mercy, love, and grace, moved for it ; his wiſdom deviſed it ; his
Son purchaſed it ; his Spirit brings ſouls into it, and builds them up in
it. 4. The articles of , his covenant are very extraordinary, which are
fealed between God and his people by baptiſm and the Lord’s ſupper ;
Vol. V. No. 105. -
whereby they bind themſelves to their part, and God aſſures them he will
lido his part ; and his is the main and principal part, on which his people
their minds, and write them in their hearts,” v. 10. He once wrote his
conſciences to recogniſe them ; he will give them courage to profeſs
them, and power to put them in pračtice; the whole habit and frame of
#their ſouls ſhall be a table and tranſcript of the law of God.
This is
the foundation of the covenant ; and when this is laid, duty will be
! done wiſely, fincerely, readily, eaſily, reſolutely, conſtantly, and com-
fortably. g p
(2.) He articles with them to take them into a near and very honour-
able relation to himſelf. [1..] He will be to them a God; he will be all
" that to them, and do all that for them, that God can be and do. No-
f thing more can be ſaid in a thouſand volumes than is comprehended in
theſe few words, I will be a God to them. . [2.] They ſhall be to him a
people, to love, honour, obſerve, and obey him in all things; complying º
with his cautions, conforming to his commands, comporting with his
providences, copying out his example, taking complacency in his favour.
This thoſe muſt do and will do, who have God for their God; this they
are bound to do as their part of the contraćt; this they ſhall do, for
God will enable them to do it, as an evidence that he is their God and
that they are his people; for it is God himſelf who firſt founds the re-
lation, and then fills it up with grace ſuitable and ſufficient, and helps
them in their meaſure to fill it up, with love, and duty ; ſo that God en-
gages both for himſelf and themſelves. . . . .
(3.) He articles with them, that they ſhall grow more and more ac-
quainted with their God; (v. 11.) They shall all know me from the least
to the greatest, inſomuch that there ſhall not be ſo much need of one
neighbour teaching another the knowledge of God. Here obſerve, [1..]
In the want of better inſtruction, one neighbour ſhould be teaching an-
other to know the Lord, as they have ability and opportunity for it.
[2.] This private instruction ſhall not be ſo neceſſary under the New
Teſtament as under the Old. The old diſpenſation was ſhadowy, dark,
ritual, and leſs underſtood; their prieſts preached but ſeldom, and but a
few at a time, and the Spirit of God was more ſparingly given out. But
under the new diſpenſation there ſhall be ſuch plenty of public qualified
preachers of the goſpel, and diſpenſers of ordinances ſtatedly in the
ſolemn aſſemblies, and ſo great a flocking to them, as doves to their
windows, and ſuch a plentiful effuſion of the Spirit of God, to make the
miniſtration of the goſpel effectual, that there ſhall be a mighty increaſe
and ſpreading of christian knowledge in perſons of all forts, of each
ſexes, and of all ages. O that this promiſe might be fulfilled In our
days, that the hand of God may be with his miniſters, that a great num-
ber may believe, and be turned to the Lord . . . .
(4.) God articles with them about the pardon of their fins, as what
always accompanies the true knowledge of God; (v. 12.) For I will be
merciful to their unrighteousness, &c. Obſerve, [1] The freeneſs of
this pardon; it does not reſult from merit in man, but from mercy in
God; he pardons for his own name-ſake. [2.] The fulneſs of tliis
pardon ; it extends to their unrighteouſneſs, fins, and iriquities; to all
kinds of fin, to fins highly aggravated. . [3] The fixedneſs of this par-
don; it is ſo final and ſo fixed, that God will remember their fins no º
more ; he will not recall his pardon; he will not only forgive their fins,
but forget them, treat them as if he had forgotten them. This pardon-
ing mercy is connected with all other ſpiritual mercies; unpardoned fin
prevents mercy, and pulls down judgments, but the pardon of fin pre-
vents judgment, and opens a wide door to all ſpiritual bleſfing; it is the
effect of that mercy that is from everlaſting, and the earneſt of that
mercy that ſhall be to everlaſting. This is the excellency of the new
diſpenſation, and theſe the articles of it; and therefore we have no rea-
ſon to repine, but great reaſon to rejoice, that that former diſpenſation
is antiquated and vaniſhed away.
CHAP. IX.
The apostle, having declared the Old-Testament dispensation antiquated and
vanishing away, proceeds to let the H. brews see the correspondence there
was between the Öld Testament and the New ; and that whatever was ex-
cellent in the Old, was typical and representative of the New ; which
therefore must as far excel the Old as the substance does the shadow.







A. D. 62. ~,
The Old Testament was never intended to be rested in, but to prepare for;,
the institutions of the gospel. -
the place of worship, from v. 1..5. II. Of the worship and services per-
Jormed in the tabernacle, v. 6, 7. III. He delivers the spiritual sensi,
and the main design of all, v. 8, to the end.
divine ſervice, and a worldly ſančtuary.
called the ſam&tuary.
tabernacle, which is called the holieſt of all ; 4. Which
had the golden cenſer, and the ark of the covenant over-
laid round about with gold, wherein was the golden pot
that had manna, and Aaron’s rod that budded, and the"
tables of the covenant; 5. And over it the cherubims of
glory ſhadowing the mercy-ſeat: of which we cannot now
ſpeak particularly. *
The apostle gives an account here of the tabernacle, that place of
worſhip which God appointed to be pitched on earth ; it is called a
worldly sanctuary, wholly of this world, as to the materials of which it
was built, and a building that muſt be taken down ; it is called a worldly
sanctuary, becauſe it was the court and palace of the King of Iſrael.
God was their King, and, as other kings, had his court or palace of refi-
dence, and attendants, furniture, and proviſion, ſuitable thereto. This
taberuacle (of which we have the model, Exod. 25.27.) was a moving
temple, ſhadowing forth the unſettled state of the church militant, and
the human nature of the Lord Jeſus Christ, in whom the fulneſs of the
Godhead dwelt bodily. Now of this tabernacle it is ſaid, 1. That it
was divided into two parts, called a first and a second tabernacle, an inner
and an outer part ; repreſenting the two ſtates of the church militant
and triumphant, and the two natures of Christ, human and divine. 2.
We are told what was placed in each part of the tabernacle.
(1.) In the outer part : and there were ſeveral things, of which you
have here a ſort of ſchedule. * ,
[1..] The candlestick ; doubtleſs not an empty and unlighted one, but
where the lamps were always burning. And there was need of it, for
there were no windows in the ſančtuary ; and this was to convince the
Jews of the darkneſs and mysterious nature of that diſpenſation. Their
light was only candle-light, in compariſon of the fulneſs of light which
Christ, the Sun of righteouſneſs, would bring along with him, and com-
municate to his people; for all our light is derived from him the Fountain
of light.
É. The table and the ſhew-bread ſet upon it. This table was ſet
direétly oppoſite to the candleſtick, which ſhews that by light from
Chriſt we muſt have communion with him and one with another. We
muſt not come in the dark to his table, but by light from Christ muſt
diſcern the Lord’s body. On this table were placed twelve loaves for
the twelve tribes of Iſrael; a loaf for a tribe, which stood from ſabbath
to ſabbath, and on that day were renewed. This ſhew-bread may be
confidered either as the proviſion of the palace, (though the King of
Iſrael needed it not, yet, in reſemblance of the palaces of earthly kings,
there muſt be this proviſion laid in weekly,) or the proviſion made in
Christ for the ſouls of his people, ſuitable to the wants and to the relief
of their ſouls. He is the Bread of life; in our Father’s houſe there is
bread enough and to ſpare ; we may have freſh ſupplies from Christ,
eſpecially every Lord’s day. This outer part is called the sanctuary
or holy, becauſe erected to the worſhip of a holy God, to repreſent a holy
Jeſus, and to entertain a holy people, for their further improvement in
holineſs.
(2.) We have an account of what was in the inner part of the ſanc-
tuary, which was within the ſecond vall, and is called the holiest of all.
This ſecond wail, which divided between the holy and the moſt holy place,
was a type of the body of Christ; by the rending whereof not only a view,
but a way, was opened for us into the holiest of all, the type of heaven
itſelf. Now in this part were, - -
[1..] The golden cenſer, which was to hold the incenſe, or the golden
altar ſet up to burn the incenſe upon ; both the one and the other were
typical of Christ, of his pleaſing and prevailing, interceffion which he
makes in heaven, grounded upon the merits and ſatisfaction of his ſacri-
HEBREWS, IX.
And here he treats, I. Qf the tabernacleº
#, filling of all righteouſneſs for us.
3. * in this ark, and what was over it.
1. This verily the firſt covenant had alſo ordinances oft
2. Forº
there was a tabernacle made, the firſt, wherein was theº's
candleſtick, and the table, and the ſhew-bread ; which is
3. And after the ſecond vail, the
The Furniture of the Tabernacle,
ce, upon which we are to depend for acceptance and the bleſfing from
}od. - -
Mº [2.] The ark of the covenant overlaid round about with pure gold,
*w. 4. This typified Chriſt, his perfect obedience to the law, and his ful. .
Now here we are told both what was
* First, What was in it. 1. The golden pot that had manna, which,
fwhen preſerved by the Iſraelites in their own houſes, contrary to the
'command of God, preſently putrified ; but now, being by God’s appoint-
pment depoſited here in his houſe, was kept from putrefaction, always
‘pure and ſweet ; and this to teach us, that it is only in Chriſt that our
perſons, our graces, our performances, are kept pure ; it was alſo a type
Rof the bread of life we have in Chriſt, the true ambroſia that gives im.
mortality. This was alſo a memorial of God’s miraculouſly feeding his
Apeople in the wilderneſs, that they might never forget ſuch ſignal favour,
nor diſtruſt God for the time to come. 2, Aaron’s rod that budded ;
\ and thereby ſhewed that God had choſen him of the tribe of Levi, to
miniſter before him of all the tribes of Iſrael, and ſo an end was put to
the murmuring of the people, and to their attempt to invade the prieſl's
office, Numb. 17. This was that rod of God with which Moſes and
Aaron wrought ſuch wonders; and this was a type of Chriſt, who is
ſtyled the Man, the Branch, (Iſa. 11. 1.) by whom God has wrought
wonders for the ſpiritual deliverance, defence, and ſupply of his people,
and for the deſtruction of their enemies. It was a type of divine juſtice,
by whom Chriſt the Rock was ſmitten, and from whom the cool refreſh-
ing waters of life flow into our ſouls. 3. The tables of the covenant, in
which the moral law was written, fignifying the regard God has to the
preſervation of his holy law, and the care we all ought to have, that we
keep the law of God; that this we can only do in and through Chriſt,
by ſtrength from him, nor can our obedience be accepted but through
him.
Secondly, What was over the ark, v. 5.
glory shadowing the mercy-seat.
1. The mercy-seat, which was the covering of the ark; it was called
the propitiatory, and it was of pure gold, as long and as broad as the ark
in which the tables of the law were laid; it was an eminent type of
Chriſt, and of his perfeót righteouſneſs, ever adequate to the dimen-
fions of the law of God, and covering all our tranſgreſſions, interpoſing
between the Shechinah, or ſymbol of God’s preſence, and our finful
failures, and covering them.
2. The cherubims of glory ſhadowing the mercy-ſeat, repreſenting the
holy angels of God, who take pleaſure in looking into the great work of
our redemption by Chriſt, and are ready to perform every good office,
under the Redeemer, for thoſe who are the heirs of ſalvation. The
angels attended Chriſt at his birth, in his temptation, under his agonies,
at his reſurre&tion, and in his aſcenſion, and will attend his ſecond
coming. God manifeſt in the fleſh, was ſeen, obſerved, viſited, by the
angels.
Over it the cherubims of
6. Now when theſe things were thus ordained, the
prieſts went always into the firſt tabernacle, accompliſhing
the ſervice of God. 7. But into the ſecond went the high-
prieſt alone once every year, not without blood, which he
offered for himſelf and for the errors of the people:
From the deſcription of the place of worſhip in the Old-Teſtament
diſpenſation, the apoſtle proceeds to ſpeak of the duties and ſervices per-
formed in thoſe places, v. 6. When the ſeveral parts and furniture of
the tabernacle were thus ſettled, then what was to be done there 2
1. The ordinary prieſts went always into the firſt tabernacle, to ac-
compliſh the ſervice of God. Obſerve, (1.) None but prieſts were to
enter into the firſt part of the tabernacle, and this to teach us all, that
| perſons not qualified, not called of God, muſt not intrude into the office
and work of the miniſtry. [2.] The ordinary prieſts were only to enter
into the firſt part of the tabernacle, it would have been fatal preſumption
in them to have gone into the holieſt of all ; and this teaches us that even
miniſters themſelves muſt know and keep in their proper ſtations, and
not preſume to uſurp the prerogative of Chriſt, by offering up incenſe of
their own, or adding their own inventions to the ordinances of Chrſt, or
lording it over men’s conſciences. (3.) Theſe ordinary prieſts were to
enter into the firſt tabernacle always; that is, they were to devote them-
ſelves and all their time to the work of their office, and not alienate them-
ſelves at any time from it; they were to be in an habitual readineſs for













A. D. 62. -
The Prieſthood of Chriſt.
HEBREWS, IX. •
the diſcharge of their office; and at all ſtated appointed times were
aćtually to attend to their work. (4.) The ordinary prieſts muſt enter
into the firſt tabernacle, that they might there accompliſh the ſervice of
God ; they muſt not do the work of God partially or by halves, but
ſtand complete in the whole of his will and counſel; not only beginning
well, but proceeding well, and perſevering to the end, they fulfil the
miniſtry they have received. -
2. Into the ſecond, the interior part, went the high-prieſt alone,
v. 7. This part was an emblem of heaven, and Chriſt’s aſcenſion
thither. Here obſerve, (1.) None but the high-prieſt muſt go into the
holiest ; ſo none but Christ could enter into heaven in his own name, by
his own right, and by his own merits. (2.) In entering into the holieſt,
the high-priest must first go through the outer ſančtuary, and through
the vail; ſignifying that Chriſt went to heaven through a holy life, and
a violent death ; the vail of his fleſh was rent aſunder. (3.) The high-
priest entered but once a year into the holiest, and in this the Antitype
excels the type, (as in every thing elſe,) for he is entered once for all,
during the whole diſpenſation of the goſpel. (4.) The high-priest must
not enter without blood ; fignifying that Christ, having undertaken to
be our High Priest, could not have been admitted into heaven without ſhed-
ding his blood for us; and that mone of us can enter either into God’s gra-
cious preſence here, or his glorious preſence hereafter, but by the blood
of Jeſus. (5.) The high-priest, under the law, eatering into the holieſt,
offered up that blood for himſelf and his own errors first, and then for
the errors of the people, v. 7. This teaches us that Christ is a more
excellent Perſon and High Priest than any under the law, for he has no
errors of his own to offer for. And it teaches us that ministers, when
in the name of Christ they intercede for others, must first apply the
blood of Christ to themſelves for their pardon. (6.) When the legal
high-priest had offered for himſelf, he must not stop there, but must alſo
offer for the errors of the people. Our High Priest, though he needs
not to offer for himſelf, yet he forgets not to offer for his people ; he
pleads the merit of his ſufferings for the benefit of his people on earth.
Obſerve, [1..] Sins are errors, and great errors, both in judgment and
pračtice. We greatly err when we fin against God; and who can under-
stand all his errors : [2.] They are ſuch errors as leave guilt upon the con-
ſcience, not to be waſhed away but by the blood of Christ; and the fin-
ful errors of priests and people must be all done away by the ſame means,
the application of the blood of Christ; we must plead this blood on
earth, while he is pleading it in heaven for us.
8. The Holy Ghoſt this ſignifying, that the way into
the holieſt of all was not yet made manifeſt, while as the
firſt tabernacle was yet ſtanding: 9. Which was a figure
for the time then preſent, in which were offered both gifts
and ſacrifices, that could not make him that did the ſer-
vice perfeót, as pertaining to the conſcience; 10. Which
Jīood only in meats and drinks, and divers waſhings, and
carnal ordinances, impoſed on them until the time of re-
formation. 11. But Chriſt being come a high prieſt of
good things to come, by a greater and more perfect taber-
nacle, not made with hands, that is to ſay, not of this
building; 12. Neither by the blood of goats and calves,
but by his own blood ; he entered in once into the holy
place, having obtained eternal redemption for us. 13.
For if the blood of bulls and of goats, and the aſhes of a
heifer ſprinkling the unclean, ſanétifieth to the purifying
of the fleſh ; 14. How much more ſhall the blood of
Chriſt, who through the eternal Spirit offered himſelf
without ſpot to God, purge your conſcience from dead
works to ſerve the living God?
In theſe verſes the apostle undertakes to deliver to us the mind and
meaning of the Holy Ghoſt in all the ordinances of the tabernacle and
legal economy, comprehending both place and worſhip. The ſcriptures
of the Old Teſtament were given by inſpiration of God; holy men of
old ſpake and wrote as the Holy Ghoſt direéted them. And theſe Old-
Testament records are of great uſe and figuificancy, not only to thoſe
who firſt received them, but even to christians, who ought not to ſatisfy
themſelves with reading the inſtitutes of the Levitical law, but ſhould
learn what the Holy Ghost fignifies, and ſuggeſts to them thereby.
Now here are ſeveral things mentioned, as the things that the Holy
Ghoſt ſignified and certified to his people hereby.
I. That the way into the holiest of all was not yet made manifest
while the firſt tabernacle was standing, v. 8. This was one leſſon the
Holy Ghost would teach us by theſe types; the way to heaven was not
ſo clear and plain, nor ſo much frequented, under the Old Teſtament as
under the New. It is the honour of Christ and the goſpel, and the hap-
pineſs of thoſe who live under it, that now life and immortality are
brought to light. There was not that free acceſs to God then that
there is now ; God has now opened a wider door, and there is room for
Š. yea even for as many as are truly willing to return unto him by
r18t. - - -
II. That the firſt tabernacle was only a figure for the time then pre-
ſent, v. 9. It was a dark diſpenſation, and but of ſhort continuance,
only defigned for a while to typify the great things of Chriſt and the
goſpel; that were in due time to ſhine forth in their own brightneſs, and
thereby cauſe all the ſhadows to flee away, and diſappear, as the stars
before the riſing ſun. -
III. That none of the gifts and ſacrifices there offered could make
the offerers perfeót as pertaining to conſcience; (v. 9.) that is, they
could not take away either the deſert, or defilement, or dominion, of fin;
they could jº. conſcience from a dread of the wrath of God;
they could neither diſcharge the debts, nor reſolve the doubts, of him
who did the ſervice. A man might run through them all in their ſeveral
orders and frequent returns, and continue to do ſo all his days, and yet
not find his conſcience either pacified or purified by them ; he might
thereby be ſaved from corporal and temporal puniſhments that were
threatened againſt the non-obſervers, but he could not be ſaved by them
from fin or hell, as all thoſe are, who believe tº Christ,
IV. The Holy Ghoſt hereby ſignifies that the Öld-Teſtament inſti-
tutions were but external carnal ordinances impoſed upon them until the
time of reformation, v. 10. Their imperfeótion lay in three things.
1. Their nature; they were but external and carnal meats and drinks,
and divers waſhings. All theſe were bodily exerciſes, which profit little;
they could only ſatisfy the fleſh, or at best ſam&tify to the purifying of
the fleſh. 2. They were not ſuch as were left indifferent to them to uſe
or diſuſe, but they were impoſed upon them by grievous corporal puniſh-
ments, and this was ordered on purpoſe to make them look more to the
promiſed Seed, and long more for him... 3. Theſe were never deſigned
for a perpetuity, but only to continue till the time of reformation, till
the better things provided for them were ačtually bestowed upon them.
Goſpel-times are and ſhould be times of reformation, of clearer light as
to all things neceſſary to be known, of greater love, inducing us to bear
ill-will to none, but good-will to all, and to have complacency in all that
are like God; of greater liberty and freedom both of ſpirit and ſpeech,
and of a more holy living according to the rule of the goſpel. We have
far greater advantages under the goſpel than they had under the law ;
and we muſt either be better, or we ſhall be worſe than they ; a conver-
ſation becoming the goſpel, is an excellent way of living ; nothing mean,
or fooliſh, or vain, or ſervile becomes the goſpel.
V. The Holy Ghost fignifies to us hereby, that we never make the
right uſe of types but when we apply them to the Antitype; and when-
ever we do ſo, it will be very evident that the Antitype (as in reaſon it
ſhould) greatly excels the type, which is the main drift and deſign of all
that is ſaid. And as he writes to thoſe who believed that Christ was
come, and that Jeſus was the Christ; ſo he very juſtly infers, that he is
infinitely above all the legal high-priests, (v. 11, 12.) and he illuſtrates
it very fully. For, º e -
1. Christ is the High Priest ofgood things to come, by which may be
underſtood, (1.) All the good things that were to come during the
Old Testament, and now are come under the New. All the ſpiritual
and eternal bleſfings the Old-Teſtament ſaints had in their day and under
their diſpenſation, were owing to the Meſfiah to come, on whom they
believed. The Old Testament ſet forth in ſhadows what was to come ;
the New Testament is the accompliſhment of the Old. (2.) All the
good things yet to come and to be enjoyed in a goſpel-ſtate, when the
| promiſes and prophecies made to the goſpel-church in the latter days
ſhall be accompliſhed; all theſe depend upon Christ and his priesthood,
and ſhall be fulfilled. (3.) Of all the good things to come in the
heavenly state, which will perfeót both the testaments ; as the state of
glory will perfect the state of grace, this state will be in a much higher
fenſe the perfection of the New Testament, than the New Testament
A. D. 62. t
was the perfaion of the old. Obſerve, All good thing paſt, preſent,
and to come, were, and are, founded upon, and flowing from, the prieſtly
office of Christ. . - *
2. Christ is a High Priest by a greater and more perfect tabernacle,
(v. 11.) a tabernacle not made with hands, that is to ſay, not of this
building, but his own body, or rather human nature, conceived by the
Holy Ghost overſhadowing the bleſſed virgin.
a new order of building, infinitely ſuperior to all earthly ſtructures, not
excepting the tabernacle or the temple itſelf.
3. Chriſt, our High Priest, is entered into heaven, not as their high: ||
riest entered into the holiest, with the blood of bulls and of goats, but
É. own blood typified by their’s, and infinitely more precious. And
this, -
4. Not for one year only, which ſhewed the imperfeótion of that prieſt-
hood, that it did but typically obtain a year’s reprieve or pardon. But
our High Priest entered into heaven once for all, and has obtained not a
yearly reſpite, but eternal redemption, and ſo needs not to make an
annual entrance. In each of the types there was ſomething that
ſhewed it was a type, and reſembled the antitype, and ſomething that
ſhewed it was but a type, and fell ſhort of the Antitype, and therefore
ought by no means to be ſet up in competition with the Antitype.
5. The Holy Ghost further ſignified and ſhewed what was the efficacy
of the blood of the Old-Testament ſacrifices, and from fence infers the
much greater efficacy of the blood of Christ., (1.) The efficacy of the
blood of the legal ſacrifices extended to the purifying of the fleſh ;
(v. 18.) it freed the outward man from ceremonial uncleanneſs, and from
temporal puniſhment, and entitled him to, and fitted him for, ſome ex-
ternal privileges. (2.) He infers very justly from hence the far greater
efficacy of the blood of Christ; (v. 14.) How much more shall the blood
of Christ, &c. Here, obſerve, . . . . -
[1..] What it was, that gave ſuch efficacy to the blood of. Christ.
First, It was his offering himself to God, the human nature upon the
altar of his divine nature, he being both Priest, Altar, and Sacrifice,
his divine nature ſerving for the two firſt, and his human nature for
the laſt , ; now ſuch a Prieſt, Altar, and Sacrifice, could not but be
propitiatory. Secondly, It was Christ's offering up himſelf to God
through the eternal Spirit, not only as the divine nature ſupported
the human, but the Holy Ghost, which he had without meaſure, help-
ing him in all, and in this great ačt of obedience offering himſelf.
Thirdly, It was Christ’s offering himſelf to God without spot, without
any finful stain either in his nature or life; this was conformable to
the law of ſacrifices, which were to be without blemiſh. Now further
obſerve, . . . . . . . . .
[2.] What the efficacy of Christ’s blood is ; it is very great. For,
First, It is ſufficient to purge the conſcience from dead works, it reaches.
This was a new fabric,
to the very ſoul and conſcience ; the 'defiled ſoul, defiled with fin, which
is a dead work, proceeds from ſpiritual death, and tends to death eternal.
As the touching of a dead body gave a legal uncleanneſs, ſo meddling
with fin gives a moral and real defilement, fixes it in the very ſoul; but
the blood of grace has efficacy to purge it out. Secondly, It is ſufficient
to enable us to ſerve the living God, not only by purging away that
guilt that ſeparates between God and finners, but by ſanétifying and
renewing the ſoul through the gracious influences of the Holy Spirit,
purchaſed by Christ for this purpoſe, that we might be enabled to ſerve
the living God in a lively manner.
15. And for this cauſe he is the Mediator of the new
teſtament, that by means of death, for the redemption of
the tranſgreſſions that were under the firſt teſtament, they
which are called might receive the promiſe of eternal in-
heritance. 16. For where a teſtament is, there muſt alſo
of neceſſity be the death of the teſtator. 17. For a teſta-
ment is of force after men are dead: otherwiſe it is of no
ſtrength at all whilſt the teſtator liveth. 18. Whereupon
neither the firſt teſtament was dedicated without blood.
19. For when Moſes had ſpoken every precept to all the
people according to the law, he took the blood of calves |
and of goats, with water, and ſcarlet wool, and hyſſop, and
ſprinkled both the book, and all the people, 20. Saying,
This is the blood of the teſtament which God hath enjoined
HEBREWS, IX.
The Prieſthood of Chriſt.
blood both the tabernacle, and all the veſſels of the miniſ.
try. 22. And almoſt all things are by the law purged
with blood; and without ſhedding of blood is no remiſſion.
In theſe verſes the apostle confiders the goſpel under the notion of a
will or teſtament, the new or last will and testament of Christ, and ſhews
the neceſſity and efficacy of the blood of Christ to make this teſtament
valid and effectual. -
I. The goſpel is here confidered as a teſtament, the new and last will and
teſtament of our Lord and Saviour Jeſus Chriſt. It is obſervable, that the
ſolemn tranſačtions that paſs between God and man are ſometimes called
a covenant, here a testament. A covenant is an agreement between, two or
more parties about things that are in their own power, or may be ſo ;
and this either with or without a Mediator; this agreement takes effect
at ſuch time and in ſuch manner as is therein declared. A testament is
a voluntary ačt and deed of a ſingle perſon, duly executed and witneſſed,
bestowing legacies on ſuch legatees as are deſcribed and charaćterized by
the teſtator, and which can only take effect upon his death. Now
obſerve, -> - -
Christ is the Mediator of a New Testament; (v. 15.) and he is ſo
for ſeveral ends and purpoſes here mentioned. 1. To redeem perſons
from their tranſgreſſiºs committed against the law or firſt teſtament,
which makes every tranſgreſſion a forfeiture of liberty, and makes men
debtors and ſlaves or priſoners, who need to be redeemed. 2. To
qualify all thoſe that are effectually called, to receive the promiſe
of an eternal inheritance. Theſe are the great legacies that Chriſt by
his laſt will and teſtament has bequeathed to the truly chara&terized
legatees.
II. To make this new teſtament effectual, it was neceſſary that Chriſt
ſhould die ; the legacies accrue by means of death. This he proves
by two arguments. - º
1. From the general nature of every will or teſtamentary diſpoſition,
v. 16. Where a teſtament is, where it ačts and operates, there muſt of
neceſſity be the death of the teſtator; till then the property is ſtill in the
teſtator’s hand, and he has power to revoke, cancel, or alter, his will as
he pleaſes ; ſo that no eſtate, no right, is conveyed by will, till the teſta-
tor’s death has made it unalterable and effectual.
2. From the particular method that was taken by Moſes in the ratifi-
cation of the firſt testament, which was not not done without blood,
v. 18, 19, &c. All men by fin were become guilty before God, had for-
feited their inheritance, their liberties, and their very lives, into the hands
of divine justice; but God, being willing to ſhew the greatneſs of his
mercy, proclaimed a covenant of grace, and ordered it to be typically
administered under the Old Testament, but not without the blood and
life of the creature : and God accepted the blood of bulls and goats, as
typifying the blood of Christ; and by theſe means the covenant of grace
was ratified under the former diſpenſation. The method taken by Moſes
ºs to the direction he had received from God, is here particularly
related. ſº
(1.) Moſes ſpake every precept to all the people, according to the
law, v. 19. He publiſhed to them the tenour of the covenant ; both
the duties required, the rewards promiſed to thoſe who did their duty,
and the puniſhment threatened againſt the tranſgreſſors, and he called
for their conſent to the terms of the covenant ; and this in an expreſs.
II) a III) ºr e
(2.) Then he took the blood of calves, and of goats, with water, and
ſcarlet wool, and hyſſop, and applied this blood by ſprinkling it. This
blood and water fignified the blood and water that came out of our Sa-
viour’s pierced fide, for juſtification and ſanctification; and alſo ſhadowed
forth the two ſacraments of the New Teſtament, Baptiſm and the Lord’s
Supper, with ſcarlet wool, fignifying the righteouſneſs of Chriſt with
i which we muſt be clothed; the hyſſop fignifying that faith by which we
muſt apply all. Now with theſe Moſes ſprinkled, [1..] The book of
the law and covenant; to ſhew that the covenant of grace is confirmed.
by the blood of Chriſt, and made effectual to our good... [2.]. The
people; intimating that the ſhedding of the blood of Christ will be no
advantage to us, if it be not applied to us. And the ſprinkling of both
the book and the people, ſignified the mutual, conſent of both parties,
God and man, and their mutual engagements to each other in this cove-
nant through Christ; Moſes at the ſame time uſing theſe words, “This
is the blood of the teſtament which God hath enjoined unto you.” This
blood, typifying the blood of Christ, is the ratification of the covenant
unto you. 21. Moreover he ſprinkled likewiſe with. | of grace to all true believers. [3.l. He ſprinkled the tabernacle and all.
AD. 62.
The ſecond Coming of Chriſt.
HEBREWS, IX, X.
vices performed there, were accepted only through the blood of Christ,
which procures the remiſſion of that iniquity that cleaves to our holy
things, which could not have been remitted but by that atoning blood.
23. It was therefore neceſſary that the patterns of
things in the heavens ſhould be purified with theſe; but
the heavenly things themſelves with better ſacrifices than
theſe. 24. For Chriſt is not entered into the holy places
made with hands, which are the figures of the true; but
into heaven itſelf, now to appear in the preſence of God
for us ; 25. Nor yet that he ſhould offer himſelf often, as
the high-prieſt entereth into the holy place every year with
blood of others; 26. For then muſt he often have ſuf-
fered ſince the foundation of the world: but now once in
the end of the world hath he appeared to put away fin by
the ſacrifice of himſelf. 27. And as it is appointed unto
men once to die, but after this the judgment: 28. So
Chriſt was once offered to bear the ſins of many; and unto
them that look for him ſhall he appear the ſecond time
without ſin unto ſalvation.
In this laſt part of the chapter, the apoſtles goes on to tell us what
the Holy Ghoſt has fignified to us by the legal purifications of the pat-
terns of the things in heaven; inferring from thence the neceſſity of better
ſacrifices to conſecrate the heavenly things themſelves.
I. The neceſſity of purifying the patterns of the things in heaven,
v. 23. This neceſſity ariſes both from the divine appointment, which
muſt always be obeyed, and from the reaſon of that appointment, which
was to preſerve a proper reſemblance between the things typifying and
the things typified. It is obſervable here, that the ſančtuary of God on |
earth is a pattern of heaven, and communion with God in his ſančtuary
is to his people a heaven upon earth.
II. The neceſſity that the heavenly things themſelves ſhould be puri-
fied with better ſacrifices than of bulls and goats; the things themſelves
are better than the patterns, and muſt therefore be conſecrated with
better ſacrifices. Theſe heavenly things are the privileges of the goſpel-
ſtate, begun in grace, perfeóted in glory ; theſe muſt be ratified by a
fuitable ſanótion or conſecration ; and that was the blood of Chriſt.
Now it is very evident that the facrifices of Chriſt are infinitely better
than thoſe of the law. 1. From the places in which the ſacrifices under
the law, and thoſe under the goſpel, were offered. Thoſe under the
law were the holy places made with hands, which are but figures of the
true ſam&tuary, v. 24. Chriſt’s ſacrifice, though offered upon earth, was
by himſelf carried up into heaven, and is there preſented in a way of daily
interceſſion; for he appears in the preſence of God for us. He is gone
to heaven, not only to enjoy the reſt, and receive the honour, due to him,
but to appear in the preſence of God for us, to preſent our perſons and
our performances, to anſwer and rebuke our adverſary and accuſer, to
ſecure our interest, to perfeót all our affairs, and to prepare a place for
us. 2. From the ſacrifices themſelves, v. 26. Thoſe under the law
were the lives and blood of other creatures of a different nature from the
offerers—the blood of beaſts, a thing of ſmall value, and would have been
of none at all in this matter, had it not had a typical reſpect to the blood
of Chriſt; but the ſacrifice of Chriſt was the oblation of himſelf; he
offered his own blood, truly called, by virtue of the hypoſtatical union,
the blood of God; and therefore of infinite value. , 3. From the frequent
repetition of the legal ſacrifices. This ſhewed the imperfeótion of that
law; but it is the honour and perfeótion of Chriſt’s ſacrifice, that, being
once offered, it was ſufficient to all the ends of it ; and indeed the con-
trary would have been abſurd ; for then he muſt have been still dying
and riſing again, and aſcending and then again deſcending and dying ;
and the great work had been always in fieri–a-doing, and always to do,
but never finiſhed ; which would be as contrary to reafon as it is to re-
velation, and to the dignity of his perſon ; but now once in the end of the
world hath he appeared, to put away ſºn by the ſacrifice of himſelf. The
goſpel is the last diſpenſation of the grace of God to men. 4. From the
inefficacy of the legal ſacrifices, and the efficaey of Christ’s ſacrifice, the
legal facrifices could not of themſelves put away fin ; neither procure
pardon for it, nor power against it. Sin would still have lain upon us,
Vol. W. No. 105.
the utenfils of it, intimating that all the ſacrifices offered up, and ſer-
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and had dominion over us; but Jeſus Chriſt by one ſacrifice has made an
end of fin, he has deſtroyed the works of the Devil. -
III. The apoſtle illuſtrates the argument from the appointment of
God concerning men, (v. 27, 28.) and obſerves ſomething like it in the
appointment of God concerning Chriſt.
1. The appointment of God concerning men, contains in it two things.
(1.) That they muſt once die, or, however, undergo a change equivalent
to death. It is an awful thing to die, to have the vital knot looſed or
cut afunder, all relations here dropt at once, an end put to our probation.
and preparation-ſtate, and to enter into another world. It is a great
work, and it is a work that can be but once done, and therefore had
need to be well done. . This is matter of comfort to the godly, that they
ſhall die well, and die but once; but it is matter of terror to the wicked,
who die in their fins, that they cannot return again to do that great work
better. (2) It is appointed to men, that after death they ſhall come to
judgment, to a particular judgment immediately after death; for the ſoul
returns to God as to its Judge, to be determined to its eternal ſtate ;
and men ſhall be brought to the general judgment at the end of the
world. This is the unalterable decree of God, concerning men—they
muſt die, and they muſt be judged. It is appointed for them, and it is to
be believed and ſeriouſly confidered by them. -
2. The appointment of God concerning Chriſt, bearing ſome reſem-
blance to the other. (1.) He muſt be once offered, to bear the fins of
many, of all the Father had given to him, of all who ſhould believe in his
name. He was not offered for any fin of his own, he was wounded for
our tranſgreſſions. God laid on him the iniquity of all his people; and
theſe are many, though not ſo many as the reſt of mankind; yet, when
they are all gathered to him, he will be the Firſt-born among many bre-
thren. (2.) It is appointed that Chriſt ſhall appear the ſecond time
without fin, to the ſalvation of thoſe who look for him. [1..] He will
then appear without fin: at his firſt appearance, though he had no fin of
his own, yet he ſtood charged with the fins of many ; he was the Lamb
of God that bore upon him the fins of the world; and then he appeared
in the form of finful fleſh: but his ſecond appearance will be without any
ſuch charge upon him, he having fully diſcharged it before, and then his
viſage ſhall not be marred, but ſhall be exeeedingly glorious. [2] This
will be to the ſalvation of all who look for him, he will then perfeót their
holineſs, their happineſs; their number ſhall then be accompliſhed, and
their ſalvation completed. Obſerve, It is the diſtinguiſhing charaćter of
true believers, that they are looking for Chriſt ; they look to him by
faith; they look for him by hope and holy defires. They look for him
in every duty, in every ordinance, in every providence now ; and they
expe&t his ſecond coming, and are preparing for it; and though it will
be ſudden deſtruction to the reſt of the world, who ſcoff at the report of
it, it will be eternal ſalvation to thoſe who look for it.
CHAP. X.
The apostle Knew very well that the Hebrews, to whom he wrote, were
stangely fond of the Levitical diſpenſation, and therefore he fills his mouth
with arguments to wean them from it ; and in order thereto proceeds 3/2
this chapter, I. To lay low ihe whole of that priesthood and ſacrifice,
v. 1...6. II. He raiſes and exalts the priesthood of Christ very high,
that he might effectually recommend him and his gºſpel to them, v. 7... 18.
III. He shews to believers the honours and dignities of their state, and
calls them to ſuitable duties, v. 19, to the end.
1. Tº NOR the law, having a ſhadow of good things to
come, and not the very image of the things, can
never with thoſe ſacrifices which they offered year by year
continually make the comers thereunto perfect. 2. For
then would they not have ceaſed to be offered Becauſe
that the worſhippers once purged ſhould have had no more
conſcience of fins. 3. But in thoſe ſacrifices there is a re-
membrance again made of fins every year. 4. For it is
not poſſible that the blood of bulls and of goats ſhould
take away fins. 5. Wherefore when he cometh into the
world, he faith, Sacrifice and offering thou wouldeſt not,
but a body haſt thou prepared me: 6. In burnt-offerings.
and ſacrifices for fin thou haſt had no pleaſure. -
- 7 C.
A. D. 62.
to lay low the Levitical diſpenſation ; for though it was of divine appoint-
ment, and very excellent and uſeful in its time and place, yet, when it
was ſet up in competition with Chriſt, to whom it was only defigned to
lead, the people, it was very proper and neceſſary to ſhew the weakneſs
and imperfection of it, which the apoſtle does effectually, from ſeveral
arguments. As, w -
1...That the law had a shadow, and but a ſhadow, of good things to
come ; and who would dote upon a ſhadow, though of good things,
eſpecially when the ſubſtance is come ! Obſerve, (1.) The things of
Chriſt and the goſpel are good things ; they are the beſt things; they
are beſt in themſelves, and the beſt for us: they are realities of an excellent
nature. (2.) Theſe good things were, under the Old Teſtament, good
things to come, not clearly diſcovered, nor fully enjoyed. (3.) That
the Jews then had but the ſhadow of the good things of Chriſt, ſome
adumbrations of them ; we under the goſpel have the ſubſtance.
2. That the law was not the very image of the good things to come.
An image is an exact draught of the thing repreſented thereby. The
law did not go ſo far, but was only a ſhadow, as the image of a perſon in
a looking-glaſs is a much more perfeót repreſentation than his ſhadow
upon the wall. The law was a very rough draught of the great defign
of divine grace, and therefore not to be ſo much doted on.
'3. The legal ſacrifices, being offered year by year, could never make
the comers thereunto perfeót ; for then there would have been an end of
offering them, v. 1, 2. Could they have ſatisfied the demands of juſtice,
and made reconciliation for iniquity ; could they have purified and paci-
fied conſcience ; then they had ceaſed, as being no farther neceſſary :
fince the offerers would have had no more fin lying upon their conſciences. |
But this was not the caſe ; after one day of atonement was over, the
finner would fall again into one fault or other, and ſo there would be
need of another day of atonement, and of one every year, beſide the
daily miniſtrations. Whereas now under the goſpel, the atonement is
perfeót, and not to be repeated ; and the finner, once pardoned, is ever
pardoned as to his ſtate, and only needs to renew his repentance and faith,
that he may have a comfortable ſenſe of a continued pardon.
4. As the legal ſacrifices did not of themſelves take away fin, ſo it
was impoſſible they ſhould, v. 4. There was an eſſential defeót in them.
(1.) They were not of the ſame nature with us who finned. (2.) They
were not of ſufficient value to make ſatisfaction for the affronts done to
the justice and government of God, as they were not of the ſame nature
that offended, and ſo could not be ſuitable. They were much leſs of the
fame nature that was offended ; and nothing leſs than the nature that
was offended could make the ſacrifice a full ſatisfaction for the offence.
(3.) The beasts offered up under the law could not conſent to put them.
felves in the finner's room and place. The atoning ſacrifice must be one
capable of conſenting, and must voluntarily substitute himſelf in the
finner’s stead : Christ did ſo. -
5. There was a time fixed and foretold by the great God, and that
time was now come, when theſe legal ſacrifices would be no longer ac-
cepted by him, or uſeful to men. God never did deſire them for them-
ſelves, and now he abrogated them; and therefore to adhere to them now,
would be resisting God and reječting him. This time of the repeal of
the Levitical laws was foretold by David, (Pſ. 40. 7.) and is recited
here as now come. Thus induſtriouſly does the apostle lay low the
Moſaical diſpenſation. -
7. Then ſaid I, Lo, I come (in the volume of the book
it is written of me) to do thy will, O God. 8. Above
when he ſaid, Sacrifice and offering and burnt-offerings
and offering for ſin thou wouldeſt not, neither hadſt plea-
ſure therein ; (which are offered by the law;) 9. Then
ſaid he, Lo, l come to do thy will, O God. He taketh
away the firſt, that he may eſtabliſh the ſecond. , 10. By
the which will we are ſanétified through the offering of
the body of Jeſus Chriſt once for all, 11. And every
prieſt ſtandeth daily miniſtering and offering oftentimes
the ſame ſacrifices, which can never take away fins : 12.
But this man, after he had offered one ſacrifice for ſins,
for ever ſat down on the right hand of God; 13. From
henceforth expe&ting till his enemies be made his foot-
ſtool. 14. For by one offering he hath perfected for ever
- HEBREWS, X.
Here the apofile, by the direaion of the Spirit of God, ſets himſelf
The Prieſthood of Chriſt.
them that are ſanétified. 15. Whereof the Holy Ghoſt
alſo is a witneſs to us: for after that he hath ſaid before,
16. This is the covenant that I will make with them after
thoſe days, faith the Lord, I will put my laws into their
hearts, and in their minds will I write them; 17. And
their fins and iniquities will 1 remember no more. 18.
Now where remiſſion of theſe is, there is no more offering
for ſin.
Here the apostle raiſes up and exalts the Lord Jeſus Christ, as high
as he had laid the Levitical priesthood low. He recommends Christ to
them as the true High Priest, the true atoning Sacrifice, the Antitype
of all the rest : and this he illustrates,
1. From the purpoſe and promiſe of God concerning Christ, which
are frequently recorded in the volume of the book of God, v. 7. God
had not only decreed, but declared by Moſes and the prophets, that
Christ ſhould come and be the great High Priest of the church, and
ſhould offer up a perfect and a perfecting ſacrifice. It was written of
Christ in the beginning of the book of God, that the Seed of the woman
should break the serpent’s head : and the Old Testament abounds with
prophecies concerning Christ. Now ſince he is the Perſon ſo often pro-
miſed, ſo much ſpoken of, ſo long expected by the people of God, he
ought to be received with great honour and gratitude.
2. From what God had done in preparing a body for Chriſt, that is a
human nature, that he might be qualified to be our Redeemer and Advo-
cate ; uniting the two natures in his own perſon, he was a fit Mediator
to go between God and man; a Day’s-Man to lay his hand upon both,
a Peace-Maker, to reconcile them, and an everlaſting Band of union be-
tween God and the creature—“ Mine ears hast thou opened; thou haſt
fully inſtructed me, furniſhed and fitted me for the work, and engaged
me in it,” Pſ. 40. 6. Now a Saviour, thus provided and prepared by
God himſelf in ſo extraordinary a manner, ought to be received with
great affection and gladneſs. - -
3. From the readineſs and willingneſs that Chriſt diſcovered to engage
in this work, when no other ſacrifice would be accepted, v. 7...9. When
no leſſer ſacrifice would be a proper ſatisfaction to the juſtice of God
than that of Chriſt himſelf, then Chriſt voluntarily came into it ; “ Lo, I
come ! I delight to do thy will, O God! Let thy curſe fall upon me, but
let theſe go their way. Father, I delight to fulfil thy counſels, and my
covenant with thee for them ; I delight to perform all thy promiſes, to
fulfil all the prophecies.” This ſhould endear Christ and our Bibles to
us, that in Chriſt we have the fulfilling of the ſcriptures.
4. From the errand and deſign upon which Chriſt came ; and that
was, to do the will of God, not only as a Prophet to reveal the will of
God, not only as a King to give forth divine laws, but as a Prieſt to
ſatisfy the demands of juſtice, and to fulfil all righteouſneſs. Chriſt came
to do the will of God in two inſtances. (I.) In taking away the firſt
prieſthood, which God had no pleaſure in ; not only taking away the
curſe of the covenant of works, and cancelling the ſentence denounced
againſt us as finners, but taking away the inſufficient typical prieſthood,
and blotting out the hand-writing of ceremonial ordinances, and nailing
it to his croſs. (2.) In eſtabliſhing the ſecond, that is, his own prieſt-
hood and the everlaſting goſpel, the moſt pure and perfeót diſpenſation
of the covenant of grace; this is the great deſign upon which the heart
of God was ſet from all eternity. The will of God centres and terminates
in it ; and it is not more agreeable to the will of God than it is advan-
tageous to the ſouls of men; “ for it is by this will that we are ſančti-
fied, through the offering of the body of Jeſus Chriſt once for all,”
v. 10. Obſerve, [1..] What is the fountain of all that Chriſt has done
for his people—the ſovereign will and grace of God. [2.] How we
come to partake of what Chriſt has done for us—by being ſančtified,
converted, effectually called, wherein we are united to Chriſt, and ſo par-
take of the benefits of his redemption ; and this ſančtification is owing
to the oblation he made of himſelf to God.
5. From the perfeót efficacy of the prieſthood of Chriſt ; (v. 14.)
By one offering he hath for ever perfected them that are ſanctified; he has
and will perfectly deliver thoſe that are brought over to him, from all
the guilt, power, and puniſhment of fin, and will put them into the ſure
poſſeſſion of perfeót holineſs and felicity. This is what the Levitical
prieſthood could never do ; and if we indeed are aiming at a perfect ſtate,
we muſt receive the Lord Jeſus as the only High Prieſt that can bring
*
us to that ſtate.
A. D. 62.
The conſecrated Way.
HEBREws, X.
6. From the place to which our Lord Jeſus is now exalted, the honour
he has there, and the further honour he ſhall have ; (v. 12, 13.) “This
man, after he had offered one ſacrifice for ſins, for ever ſat down at the
right hand of God, from henceforth expecting till his enemies be made
his footſtool.” Here obſerve, (1.) To what honour Chriſt, as Man
and Mediator, is exalted—to the right hand of God, the ſeat of power,
intereſt, and ačtivity : the giving hand; all the favours that God beſtows
on his people, are handed to them by Chriſt: the receiving hand; all
the duties that God accepts from men, are preſented by Chriſt : the
working hand ; all in the kingdoms of providence and grace, is admi-
niſtered by Chriſt; and therefore this is the higheſt poſt of honour. (2.)
How Chriſt came to this honour—not merely by the purpoſe or dona.
tion of the Father, but by his own merit and purchaſe, as a reward due
to his ſufferings; and as he can never be deprived of an honour ſo much
his due, ſo he will never quit it, nor ceaſe to employ it for his people's
good. , (3.) How he enjoys this honour—with the greateſt ſatisfačtion
and reſt; he is for ever ſat down there. The Father acquieſces and is
ſatisfied in him ; he is ſatisfied in his Father’s will and preſence; this is
his reſt for ever; here he will dwell ; for he has both deſired and deſerved
it. (4.) He has further expe&tations, which ſhall not be diſappointed ;
for they are grounded upon the promiſe of the Father, who hath ſaid
unto him, “Sit thou on my right hand, until I make thine enemies thy
footſtool,” Pſ. 110. 1. One would think ſuch a Perſon as Chriſt could
have no enemies except in hell ; but it is certain that he has enemies on
earth, very many, and very inveterate ones. Let not chriſtians then won-
der that they have enemies, though they defire to live peaceably with all
men. But Chriſt’s enemies ſhall be made his footſtool; ſome by con-
verſion, others by confuſion ; and which way ſoever it be, Chriſt will
be honoured ; of this Chriſt is aſſured, this he is expecting ; and his
people ſhould rejoice in the expectation of it ; for when his enemies
are ſubdued, their enemies, that are ſo for his ſake, ſhall be ſubdued
alſo. -
7. And lastly, The apoſtle recommends Chriſt from the witneſs the
Holy Ghoſt has given in the ſcriptures concerning him ; this relates
chiefly to what ſhould be the happy fruit and conſequence of his humi-
liation and ſufferings, which in general is that new and gracious covenant
that is founded upon his ſatisfaction, and ſealed by his blood; (v. 15.)
whereof the Holy Ghost is a Witneſs. The paſſage is cited from Jer.
31. 31. in which covenant God promiſes, (1.) That God would pour
out his Spirit upon his people, ſo as to give them wiſdom, will, and
power, to obey his word; he will put his laws in their hearts, and write
them in their minds, v. 16. This will make their duty plain, eaſy, and
pleaſant. (2.) Their fins and iniquities he will remember no more,
(v. 17.) which will alone ſhew the riches of divine grace, and the ſuffi-
ciency of Chriſt’s ſatisfaction, that it needs not be repeated, v. 18. For
there ſhall be no more remembrance of fin againſt true believers, either
to ſhame them now, or to condemn them hereafter. This was much
more than the Levitical prieſthood and ſacrifices could effect.
And now we have gone through the doćtrinal part of the epiſtle, in
which we have met with many things dark and difficult to be underſtood,
which we muſt impute to the weakneſs and dulneſs of our own minds.
The apoſtle now proceeds to apply this great doćirine, ſo as to influence
their affections, and direét their practice, ſetting before them the digui-
ties and duties of the goſpel-ſtate. -
19. Having therefore, brethren, boldneſs to enter into
the holieſt by the blood of Jeſus, 20. By a new and living
way, which he hath conſecrated for us through the vail,
that is to ſay, his fleſh; 21. And having a high prieſt
over the houſe of God; 22. Let us draw near with a
true heart in full aſſurance of faith, having our hearts
ſprinkled from an evil conſcience, and our bodies waſhed
with pure water. 23. Let us hold faſt the profeſſion of our
faith without wavering; for he is faithful that promiſed:
24. And let us confider one another to provoke unto love
and to good works: 25. Not forſaking the aſſembling of
ourſelves together, as the manner of ſome is ; but exhort-
ing one another and ſo much the more, as ye ſee the
day approaching. 26. For if we fin wilfully after that we
have received the knowledge of the truth, there remaineth
attempt to come to God in the way of the covenant of w
no more ſacrifice for ſins, 27. But a certain fearful look-
ing for of judgment and fiery indignation, which ſhall
devour the adverſaries. 28. He that deſpiſed Moſes’ law,
died without mercy, under two or three witneſſes: 29.
Of how much forer puniſhment, ſuppoſe ye, ſhall he be
thought worthy, who hath trodden under foot the Son of
God, and hath counted the blood of the covenant, where-
with he was ſanétified, an unholy thing, and hath done
deſpite unto the Spirit of grace : , 30. For we know him
that hath ſaid, Vengeance belongeth unto me, I will recom-
penſe, faith the Lord. And again, The Lord ſhall judge
his people. 31. It is a fearful thing to fall into the hands
of the living God. , 32. But call to remembrance the
former days, in which, after ye were illuminated, ye en-
dured a great fight of afflićtions; 33. Partly, while ye
were made a gazing-ſtock both by reproaches and afflic-
tions; and partly, while ye became companions of them
that were ſo uſed. 34. For ye had compaſſion of me in
my bonds, and took joyfully the ſpoiling of your goods,
knowing in yourſelves that ye have in heaven a better
and an enduring ſubſtance. 35. Caſt not away therefore
your confidence, which hath great recompenſe of reward.
36. For ye have need of patience, that, after ye have done
the will of God, ye might receive the promiſe. 37. For
yet a little while, and he that ſhall come will come, and
will not tarry. 38. Now the juſt ſhall live by faith: but
if any man draw back, my ſoul ſhall have no pleaſure in
him. 39. But we are not of them who draw back unto
perdition; but of them that believe to the ſaving of the
Here the apoſtle ſets forth, , , , º . . . . . " " ' ' ' .
I. The dignities of the goſpel-ſtate. It is fit that believers" ſhould
know the honours and privileges that Chriſt has procured them, that,
while they take the comfort, they may give him the glory of all. The
privileges are, 1. Boldneſs to enter into the holiest. They have acceſs
to God, light to dire&t them, liberty of ſpirit and of ſpeech to conform
to the direction; they have a right to the privilege, and a readineſs for
it ; assistance to uſe and improve it, and aſſurance of acceptance and ad-
vantage. They may enter into the gracious preſence of God in his holy
oracles, ordinances, providences, and covenant, and ſo into communion
with God, where they receive communications from him, till they are
prepared to enter into his glorious preſence in heaven. 2. A High
Priest over the houſe of God, even this bleſſed Jeſus, who preſides over
the church militant, and every member thereof on earth, and over the
church triumphant in heaven." God is willing to dwell with men on
earth, and to have them dwell with him in heaven ; but fallen man can-
not dwell with God without a High Prieſt, who is the Mediator of re-
conciliation here, and of fruition hereafter. . . . . . . . . . . . . .
II. The apoſtle tells us the way and means by which chriſtians enjoy
ſuch privileges, and, in general, declares it to be by the blood of Jeſus,
by the merit of that blood which he offered up to God as an atoning
ſacrifice: he has purchaſed for all who believe in him, free acceſs to
God in the ordinances of his grace here, and in the kingdom of his
glory. This blood, being ſprinkled on the conſcience, chaſes away
flaviſh fear, and gives the believer aſſurance both of his ſafety, and his
welcome into the divine preſence. Now the apoſtle having given this
general account of the w; by which we have acceſs to God, he enters
further into the particulars of it, v. 20. As, 1. It is the only way, there
| is no other left but this; the firſt way to the tree of life is, and has been,
long ſhut up. 2. It is a new way, both in oppoſition to the covenant of
works, and to the antiquated diſpenſation of 'the'Old Teſtament; it is
via noviſima—the last way that will ever be opened to men; they who
will not enter in this way, exclude themſelves forever ; it is a way that
will always be effectual. 3. It is a living way. It would be death to
- * * : * ~ * * : * ' - Covenant,9f works; but this
way we may come to God, and live. It is by aftig Saviour, who,
f : ) .
A.D. 62. . f
hope to thoſe who enter into it. 4. It is a way that Chriſt has conſe-
crated for us through the wail, that is, his fleſh. The vail in the taber-
nacle and temple fignified the body of Chriſt; when he died, the vail of
the temple was rent in funder, and this was at the time of the evening
ſacrifice, and gave the people a ſurpriſing view into the holy of holies,
which they never had before. Our way to heaven is by a crucified Sa-
viour; his death is to us the way of life; to thoſe who believe this, he
will be precious. - - - . . . . . . . .
III. The apoſtle proceeds to ſhew the Hebrews the duties which they
were obliged to upon the account of theſe privileges conferred upon
them in ſuch an extraordinary way, v. 22, 23, &c. . . . . .
... 1. They muſt draw near to God, and that in a right manner. They -
muſt draw near to God; fince ſuch a way of acceſs and return to God
is opened, it would be the greateſt ingratitude and contempt of God and
Chriſt, ſtill to keep at a diſtance from him. They muſt draw near by
converſion, and by taking hold of his covenant; they muſt draw near in all
holy converſation, like Enoch walking with God; they muſt draw near in
humble adorations, worſhipping at his footſtool; they muſt draw near in
holy dependence, and in a ſtrić obſervation of the divine condućt toward
them ; they muſt draw near in conformity to God, and communion with
him, living under his bleſſed influence, ſtill endeavouring to get nearer
and nearers till they come to dwell in his preſence; but they muſt ſee to
it, that they make their approach to God after a right manner. (1.)
With a true heart, without any allowed guile or hypocriſy. God is the
Searcher of hearts, and he requires truth in the inward parts. Sincerity
is our goſpel-perfeótion, though not our juſtifying righteouſneſs. (2.)
In full aſſurance of faith; with a faith grown' up to a full perſuaſion |
that when we come to God by Christ, we ſhall have audience and accept-
ance. We ſhould lay aſide all firiful distrust"; "without faith we cannot
pleaſe. God ; and the stronger our faith is, the more glory we give to
God, And, (3.) Having our hearts ſprinkled from an evil conſcience
by a believing application of the blood of 'Christ to our ſouls. They
may be cleanſed from guilt, from filth; and from finful fear and torment,
from all averſion, to God and duty, from ignorance, and error, and ſuper-
stition, and whatever evils the conſciences of men are ſubječt to by rea-
ſon of fin. (4.) Our bodies waſhed with pure water, with the water of
baptiſm, by which we are recorded among the diſciples of Christ, mem-
bers of his mystical body, or with the. ſanétifying virtue of the Holy
Spirit reforming and regulating our outward converſation as well as our
inward frame; cleanſing from the filthineſs of the fleſh as well as of the
Spirit. The priests under the law were towaſh, before they went into
the preſence of the Lord to offer before him. There must be a due pre-
paration for making our approaches to God. . . . . . . . . . . -
2. The apostle exhorts believers to hold fast, the profeſſion of their
faith, v. 23. Here obſerve, (1.) The duty itſelf—to hold fast the pro-
feſſion of our faith, to embrace all the truths and ways of the goſpel; to
get fast hold of them, and to keep that hold againstall temptation and
oppoſition, Our ſpiritual enemies will do what they can to wrest our
faith, and hope, and holineſs, and comfort, out of our hands, but we must
hold fast our religion as our best treaſure. (2.) The manner how we
must, do this—without wavering, without doubting, without diſputing,
without dallying with temptation to apoſtaſy. . .Having once ſettled
theſe great things between God and our ſouls, we muſt be ſteadfaſt and
immovable. They who begin to waver in matters of chriſtian faith and
pračtice, are in danger of falling away. (3.) The motive or reaſon
enforcing this duty—he is faithful, that hath promiſed. God has made
great and precious promiſes to believers, and he is a faithful God, true
to his word; there is no falſeneſs or fickleneſs, with him, and there ſhould
be none with us ; his faithfulneſs ſhould excite and encourage us to be
faithful, and we muſt depend more upon his promiſes to us than upon
our promiſes made with him, and we muſt plead, with him the promiſe of
grace ſufficient. ... . . . . . . . . . . . . . . . . . . . . . . . . ... -
IV. We have the means preſcribed for preventing our apoſtaſy, and
promoting our fidelity and perſeverance, v.24, 25, &c. He mentions
ſeveral ; as, ! : . . . . . . - -
J. That we ſhould conſider one another, to
good works. Chriſtians ought to have a tender confideration and concern
for tone another; they ſhould affectionately conſider what their ſeveral
wants, weakneſſes, and temptations are ; and they ſhould do this, not to
reproach Oſle another, In Ot, to provoke On C another to anger, but to pro-
* - I : * : . . . . . .
mote, love and good works, calling upon themſelves and one another to
love. God and Chriſt more, to lave duty and holineſs more, to love
tieir brethren in Chriſt more, and to do all the good offices of chriſtian
HEBREws, X.
though he was dead, is alive; and it is a way that gives life and lively -
; ; ; ; ; ; ; . . . . . . . . . . . .”
rovoke, to love and to
either to endure or eſcape it.
Cautions againſt Apoſtaſy. +.
affection both to the bodies and the ſouls of each other. A good exam-
ple given to others is the beſt and moſt effectual provocation to love and
good works. . . . . . . . . -
3. Not toforſke the aſſembling of ourſelves together, v. 25. It is the
wiſſ of Chriſt, that his diſciples ſhould aſſemble themſelves together,
ſometimes more privately for conference and prayer, and in public for
hearing and joining in all the ordinances of goſpel-worſhip. There were
in the apoſtles’ times, and ſhould be in every age, chriſtian aſſemblies for
the worſhip of God, and for mutual edification. And it ſeems even in
thoſe times there were ſome who forſook theſe aſſemblies, and ſo began
tº apoſtatize from religion itſelf. The communion of ſaints is a great
:lp and privilege, and a good means of ſteadineſs and perſeverance;
hereby their hearts and hands are mutually ſtrengthened.
3. To exhort one another, to exhort ourſelves and each other ; to
warn ourſelves and one another of the fin and danger of backſliding, to
| put ourſelves and our fellow-chriſtians in mind of our duty, of our failures
and corruptions, to watch over one another, and be jealous of ourſelves
| and one another with a godly jealouſy. This, managed with a true goſ-
pel-ſpirit, would be the beſt and moſt cordial friendſhip.
4. That we ſhould obſerve the approaching of times of trial, and be
thereby quickened to greater diligence ; ſo much the more, as ye ſee the
day approaching. . Chriſtians ought to obſerve the figns of the times,
ſuch as God has foretold. There was a day approaching, a terrible day
to the Jewiſh nation, when their city ſhould be deſtroyed, and the body
of the people rejected of God for reječting Chriſt. This would be a day
of diſperſion and temptation to the choſen remnant. Now the apoſtle
puts them upon obſerving what figns there were of the approach of ſuch
a terrible day, and upon being the more conſtant in meeting together
and exhorting one another, that they might be the better prepared for
ſuch a day. There is a trying day coming on us all, the day of our
death, and we ſhould obſerve all the figns of its approaching, and improve
them to greater watchfulneſs and diligence in duty.
V. After having mentioned theſe means of eſtabliſhment, the apoſtle
proceeds, in the cloſe of the chapter, to enforce his exhortations to per-
ſeverance, and againſt apoſtaſy, by many very weighty confiderations,
v. 26, 27, &c. -
1. From the deſcription he gives of the fin of apoſtaſy. It is ſinning
wilfully after we have received the knowledge of the truth ; finning wilfully
againſt that truth we have had convincing evidence of. This text has
been the occaſion of great diſtreſs to ſome gracious ſouls; they have
been ready to conclude that every wilful fin, after convićtion and againſt
knowledge, is the unpardonable fin : but this has been their infirmity
and error. The fin here mentioned is a total and final apoſtaſy, when
| men with a full and fixed will and reſolution deſpiſe and rejećt Chriſt the
only Saviour; deſpiſe and reſiſt the Spirit, the only Sanctifier; and de-
ſpiſe and renounce the goſpel, the only way of ſalvation, and the words
of eternal life; and all this, after they have known, owned, and pro-
feſſed; the chriſtian religion, and continue to do ſo obſtinately and malici-
ouſly. This is the great tranſgreſſion ; the apoſtle ſeems to refer to the
law concerning preſumptuous finners, Numb. 15. 30, 31. They were
to be cut off." ' " -
2. From the dreadful doom of ſuch apoſtates. (1.) There remains
no more ſacrifice for ſuch fins; no other Chriſt to come to ſave ſuch ;
they fin againſt the laſt reſort and remedy. There were ſome fins
under the law, for which no ſacrifices were provided; but yet if they
who committed them did truly repent, though they might not eſcape
temporal death, they might eſcape eternal deſtrućtion ; for Chriſt would
come, and pake atonement. But now thoſe under the goſpel, who will
In Ot ...”. Chriſt, that they may be ſaved by him, have no othes
refuge left them. (2.) There remains only for them a certain fearful
looking for of judgment, v. 27. Some think this refers to the dreadful
deſtruction of the Jewiſh church and ſtate ; but certainly it refers alſo
to the utter deſtruction that waits for all obſtinate apoſtates at death and
judgment, when the Judge will diſcover a fiery indignation againſt them
who will devour the adverſaries; they will be conſigned over to the de-
vouring fire, and to everlaſting burnings. Of this destraction God gives.
ſome notorious finners, while on earth, a fearful foreboding in their own.
conſciences, a dreadful looking for it, with a deſpair of ever being able.
3. From the methods of divine justice with thoſe who deſpiſed. Moſes?
ław, that is, finned preſumptuouſly, deſpiſing his authority, his threaten.
ings, and his power. Theſe, when convićted by two or three witneſſes,
were put to death; they died without mercy, a temporal death, Ob-
ſerve, Wiſe governors ſhould be careful to keep up the credit of theip,
• * :
*ś. .
$º.
A. D. 62. -
government and the authority of the laws, by puniſhing preſumptuous
offenders; but then in ſuch caſes there ſhould be good evidence of the
faët. Thus God ordained in Moſes’ law; and hence the apostle infers
the heavy doom that will fall upon thoſe that apostatize from Christ.
Here he refers himſelf to their own conſciences, to judge how much forer
puniſhment the deſpiſers of Christ (after they have profeſſed to know
him) are likely to undergo; and they may judge of the greatneſs of the
puniſhment by the greatneſs of the fin. -
*-(1.) They have trodden under foot the Son of God. To trample upon
an ordinary perſon, ſhews intolerable inſolence; to treat a perſon of ho- |
nour in that vile manner, is inſufferable; but to deal thus with the Son
of God, who himſelf is God, must be the highest provocation ; to tram-
ple upon his perſon, denying him to be the Meſfiah ; to trample upon
his authority, and undermine his kingdom; to trample upon his members
as the off-ſcouring of all things, and not fit to live in the world, what
puniſhment can be too great for ſuch men :
(2) They have “counted the blood of the covenant, wherewith he
was ſančtified, an unholy thing.” The blood of Christ, with which the
covenant was purchaſed and ſealed, and wherewith Christ himſelf was
conſecrated, or wherewith the apostate was ſanétified, that is, baptized,
viſibly initiated into the new covenant by baptiſm, and admitted to the
Lord's ſupper. Obſerve, There is a kind of ſanétification which perſons
may partake of, and yet fall away : they may be diſtinguiſhed by com-
mon gifts and graces; by an outward profeſſion; by a form of godli-
neſs; a courſe of duties, and a ſet of privileges, and yet fall away
finally. Men who have ſeemed before to have the blood of Chriſt in
high eſteem, may come to account it an unholy thing, no better than the
blood of a malefactor, though it was the world’s ranſom, and every drop
of it of infinite value.
(3.) They have done deſpite unto the Spirit of grace ; the Spirit that
is graciouſly given to men, and that works grace wherever it is ; the
Spirit of grace, that ſhould be regarded and attended to with the greatest
care; this Spirit they have grieved, reſiſted, quenched, yea done deſpite
to him ; which is the highest ačt of wickedneſs, and makes the caſe of
the finner deſperate; refuſing to have the goſpel-ſalvation applied to
him. Now he leaves it to the conſciences of all, appeals to univerſal
reaſon and equity, whether ſuch aggravated crimes ought not to receive
a ſuitable puniſhment, a forer puniſhment than they had, who died with-
out mercy But what puniſhment can be forer than to die without
mercy * I anſwer, To die by mercy, by the mercy and grace which they
have deſpiſed. How dreadful is the caſe, when not only the justice of
God, but his abuſed grace and mercy, call for vengeance . . . .
4. From the deſcription we have in the ſcripture of the nature of God’s
vindićtive justice, v. 30. We know that he has ſaid, Vengeance is mine.
This is taken out of Pſ. 94. 1. Vengeance belongs unto me; the ter-
rors of the Lord are known both by revelation and reaſon. Vindićtive
justice is a glorious, though terrible attribute of God ; it belongs to
him, and he will uſe and execute it upon the heads of ſuch finners as de-
ſpiſe his grace; he will avenge himſelf, and his Son, and Spirit, and
covenant, upon apostates. And how dreadful then will their caſe be
The other quotation is from Deut. 32. 36. The Lord will judge his peo- |
ple ; he will ſearch and try his viſible church, and will diſcover and detect
º, thoſe who ſay they are Jews, but are of the ſynagogue of Satan ; and he
will ſeparate the precious from the vile, and will puniſh the finners in
Zion with the greatest ſeverity.
ſaid, Vengeance belongeth to me, I will recompenſe, must needs conclude,
as the apostle does, (v. 31.) It is a fearful thing to fall into the hands
of the living God; they who know the joy that reſults from the favour
of God, can thereby judge of the power and dread of his vindićtive
wrath.
Obſerve here, what will be the eternal miſery of impenitent finners
and apostates; they ſhall fall into the hands of the living God; their
puniſhment ſhall come from God’s own hand; he takes them into the
hand of his justice; he will deal with them himſelf; their greatest miſery |
will be the immediate impreſfions of divine wrath on the ſoul. When
he puniſhes them by creatures, the instrument abates ſomething of the
force of the blow; but when he does it by his own hand; it is infinite |
This they ſhall have at God’s hand ; they ſhall lie down in
miſery.
forrow ; their destruction ſhall come from his glorious powerful preſence;.
when they make their woeful, bed, in hell, they will find that God is
there, and his preſence will be their greatest terror and totment. . And
he is a living God; he lives for ever, and will puniſh for ever.
5, Hè preſſes, them to perſeverance, by putting them in mind of
their former ſufferings for Christ; (v. 32.), “But call to mind the for- |
VoI. V. No. 105.
HEBREws, x.
Now thoſe who know him who hath
ſo much before, and borne thoſe ſufferings ſo well.
tº . . . . * ,
'3. * . . . . . . .
... f*
Perſeverance inculcated.
mer days, in which, after ye were illuminated, ye endured a great fight -
of afflićtions.” In the early days of the goſpel, there was a very ſhot
perſecution raiſed up against the profeſſors of the christian religion, and
the believing Hebrews had their ſhare of it: he would have them to
remember, - - - . . . . . . . . . . . . . . . . . "
, (1.) When they had ſuffered; informer days, after they were illuminat-
ed; that is, as ſoon as God had breathed life into their ſouls, and cauſed
divine light to ſpring up in their minds, and taken them into his favour
and covenant ; then earth and hell combined all their force against them.
Here obſerve, a natural state is a dark state, and thoſe who continue in
that state meet with no disturbance from Satan and the world; but a state
of grace is a state of light, and therefore the powers of darkneſs will
violently oppoſe it. They who will live godly in Christ Jeſus, must
ſuffer perſecution. . . . . .
(2.) What they ſuffered ; they endured a great fight of affliction; many
and various afflićtions united together against them, and they had a great
conflićt with them. Many are the troubles of the righteous. [1..]
They were afflićted in themſelves. In their own perſons they were made
gazing-ſtocks, ſpectacles to the world, angels, and men, 1 Cor. 4.9. In
their names and reputation, (v. 33.) by many reproaches. Chriſtians
ought to value their reputation; and they do ſo eſpecially becauſe the re-
putation of religion is concerned. This makes reproach a great afflic-
tion ; they were afflićted in their eſtates, by the ſpoiling of their goods,
by fines and forfeitures. [2] They were afflićted in the afflićtions of
their brethren ; partly, while ye became companions of thoſe that were ſo
uſed. The chriſtian ſpirit is a ſympathizing ſpirit, not a ſelfiſh ſpirit,
but a compaſſionate ſpirit ; it makes every chriſtian's ſuffering our own;
puts us upon pitying others, viſiting them, helping them, and pleading
for them. Chriſtians are one body, animated by one ſpirit, embarked in
one common cauſe and intereſt, and are the children of that God who is
afflićted in all the afflićtions of his people. If one member of the body
ſuffers, all the reſt ſuffer with it. And the apoſtle takes particular notice
how they had ſympathized with him ; (v. 34.) Te had compassion'on -
me in my bonds. We muſt thankfully acknowledge the compaſſions our
chriſtian friends have ſhewed for us under our afflićtions. . . . . * * *
(3.) How they had ſuffered. They had been mightily ſuppèrted
under their former ſufferings; they took their ſufferings patiently, aid”
not only ſo, but joyfully received it from God as a favour” and honour'
conferred upon them, that they ſhould be thought worthy to faffèF"re-
proach for the name of Chriſt, God can ſtrengthen his ſufferiñg pebplé
with all might in the inner man, to all patience and long-ſuffering,"äää
that with joyfulneſs, Col. 1. 11, . . . . . . . . . . .
(4.) What it was, that enabled them thus to bear up under their ſuf-
ferings. They knew in themſelves that they had in heaven a better and
a more enduring ſubſtance. Obſerve, [1..] The happineſs of the ſaints
in heaven is ſubſtance, ſomething of real weight and worth. All things
here are but ſhadows. [2.] It is a better ſubſtance than any thing they
can have or loſe here. [3.] It is an enduring ſubſtance, it will out-live
time, and run parellel with eternity; they can never ſpend it; their ene-
mies can never take it from them, as they did their earthly goods."
[4.] This will make a rich amends for all they can loſe and ſuffer here.
In heaven they ſhall have a better life, a better eſtate, better liberty,
better ſociety, better hearts, better work, every thing better. [5]
Chriſtians ſhould know this in themſelves, they ſhould get the aſſurance
of it in themſelves, (the Spirit of God witneſſing with their ſpirits ;) for *
the aſſured knowledge of this will help them to endure any fight of afflic-
tions they may be encountered with in this world. * * * *
6. He preſſes them to perſevere, from that recompenſe ofteward that
waited for all faithful chriſtians; (v. 35.) Cast not away thereföre your
confidence, which hath great recompense of reward. Where; (1.) He
exhorts them not to caſt away their confidence, that is their holy courage
and boldneſs, but to hold faſt that profeſſion for which they had ſuffered
(2.) He encourages
them to this, by aſſuring them that the reward of their holy confidence
would be very great ; it carries a preſent reward in it; in holy peace aud
joy, and much of God’s preſence and his power viſiting upon them ;
and it ſhall have a great recompenſe of reward hereafter. (3.) He ſhews
them how neceſſary a grace the grace of patience is in our preſent ſtate;
(v. 36.) “Ye have need of patience, that after ye have done the will of
God, ye might receive the promiſe;” that is, this promiſed reward.
| Obſerve, The greateſt part of the ſaints' happineſs is in promiſe; they
muſt firſt do the will of God before they receive the promiſe ; and after
they have done the wiłl of God, they have need of patience to wait for
the time when the promiſe ſhall be fulfilled ; they have need of patience
• P-.
A.D. 62.
f §
to live till God calls them away. It is a trial of the patience of chriſ.
tians, to be content to live after their work is done, and to ſtay for the
reward till God’s time to give it them is come. We muſt berGod’s
waiting ſervants, when we can be no longer his working ſervants; they
who have had and exerciſed much patience already, muſt have and exer.
ciſe more till they die. (4.) To help their patience, he aſſures them of
the near approach of Chriſt’s coming to deliver and to reward them :
(v. 37.) “ For yet a little while, and he that ſhall come will come, and
will not tarry,” He will ſoon come to them at death, and put an end
to all their ſufferings, and give them a crown of life. He will ſoon come
to judgment, and put an end to the ſufferings of the whole church, (all
his myſtical body,) and give them an ample and glorious reward in the
moſt public manner. There is an appointed time for both, and beyond
that time he will not tarry, Hab. 2. 1. The chriſtian’s preſent conflićt
may be ſharp, but it will be ſoon over. -
7. And lastly, He preſſes them to perſeverance, by telling them that
this is their diſtinguiſhing chara&ter, and will be their happineſs ; whereas
apoſtaſy is the reproach, and will be the ruin, of all who are guilty of it ;
(v. 38, 39.). Now the just shall live by faith, &c. (1.) It is the honour-
able charaćter of juſt men, that in times of the greateſt afflićtions, they can
live by faith; they can live upon the aſſured perſuaſion they have of the
truth of God’s promiſes. Faith puts life and vigour into them ; they
can truſt God, and live upon him, and wait his time ; and as their faith
maintains their ſpiritual life, now, it ſhall be crowned with eternal life
hereafter. (2.) Apoſtaſy is the mark and the brand of thoſe in whom
God takes no pleaſure; and it is a cauſe of God’s ſevere diſpleaſure and
anger. God never was pleaſed with the formal profeſſion and external
duties and ſervices of ſuchías do not perſevere; he ſaw the hypocriſy of
their hearts then ; and he is greatly provoked when their formality in
religion ends in an open apoſtaſy from religion ; he beholds them with
great diſpleaſure; they are an offence to him. (3.) The apoſtle con-
cludes with declaring his good hope concerning himſelf and theſe He-
brews, that, they ſhould not forfeit the charaćter and happineſs of the
juſt, and fall, under the brand and miſery of the wicked ; , (v. 39.) But
we are not,’ &c, as if be had ſaid, “I hope we are not of them who draw
back. I hope that you and I, who have met with great trials already,
and have been ſupported under them by the grace of God ſtrengthening
our faith, ſhall not be at any time left to ourſelves, to draw back to per-
dition; but that God will ſtill keep us by his mighty power through
faith 'unto ſalvation.” Obſerve, [1..] Profeſſors may go a great way,
and after all draw back; and, that drawing back from God is drawing
on to perdition : the ful ther we depart from God, the nearer we approach
to ruin.nº[2.] Thoſe who have been kept faithful in great trials for the
time paſt, have reaſon to hope that the ſame grace ſhall be ſufficient" to
help them ſtill to live by faith, till they receive the end of their faith and
patience, even the ſalvation of theirsſouls. If we live by faith, and die
in faith, our ſouls are ſafe for ever. … . . . . . . . . . . . . . . . .
' [.. . . . :
| *—
# | \ , ; ; , ,
: t , , ; ' ' , . . . . . ( ; ,
* ~ **** * * * * :
" . CHAP. XI. ; º d - # t
The apostle having, in the close of the foregoing chapter, recommended the
grace of faith and a life of faith as ille best preservative against apostasy;
he now enlarges upon the nature and fruits of this ea cellent grace. I. The
'nature of it, and the honour it reflects upon all who live in the ea:ercise
of it, v. 1.3. II. The great examples we have in the Old Testament of
ihoſe who lived by faith, and tâd and suffered extraordinary things by
“the strength of this grace, v. 4.38. And, III. The advantages that
we have in the gospel for the exercise of this grace tibove what ihey had
who lived in the times of the Old Testament, v. 39, 40.
1. NOW faith is the ſubſtance of things hoped for, the
1. N evidence of things not ſeen..., 2, For by it the
elders obtained a good report. 3. Through faith we un-
derſtand that the worlds were framed by the word of
God, ſo that things which are ſeen were not made of
things which do appear. º
3. i p
i ≤ j . . . .'; ; ; ; (; ; ; ; 9 ‘Yi . .
} -. !' . . - - “. . . . . . .'; ', . . . . . . . . ;
Here we have, 1. A definition or defeription of the grace of faith in
two parts. (1.) It is the substance of things hoped for. Faith and hope
go, together; and the ſame things that are the objećt of our hopé, are
the objećt of our faith. It is a firm perſuaſion and expectation, that
God will perform all that he has promiſed to us in Chriſt ;, and this per-
HEBREWS, XI.
The Nature of Faith. -
ſuaſion is ſo ſtrong, that it gives the ſoul a kind of poſſeſſion and preſent,
fruition of thoſe things; gives them a ſubſiſtence in the ſoul, by the
firſt-fruits and foretaſtes of them : ſo that believers in the exerciſe of
faith'ārefilled with joy unspeakable and full of glory. Chriſt dwells in
the ſoul by faith, and the ſoul is filled with the fulneſs of God, as far as:
his preſent meaſure will admit ; he experiences a ſubſtantial reality in the
objećts of faith...(2.) It is the evidence ºf things ºnot seen. Faith der
monſtrates to the eye of the mind the reality of thoſe things that can:
not be diſcerned by the eye of the body. Faith is the firm affeit of the
ſoul to the divine revelation and every part of it, and ſets to its ſeal that
Gºd;is true. ... It is a full approbation of all that God has regealed, as
holy, juſt, and good; it helps the ſoul to make application of all to itſelf
with ſuitable affections and endeavours; and ſo it is deſign ãº
béliever inſtead of fight, and to be to the ſoul all that the ſenſes aré to.
the body.' That faith is but opinion or fancy, which does not realize
inviſible things to the ſoul, and excite the ſoul to act agreeably to the
nature and importance of them. . . . º.º.
2. An account of the honour it refle&ts upon all thoſe who have lived
in the exerciſe of it ; º: 2.) By it the elders obtained a good report; the
ancient believers, who lived in the firſt ages of the world. Obſerve, (ii)
True faith is an old grace, and has the beſt plea to antiquity: it is nota
new invention, a modern fancy; it is a grace that has been planted iri
the ſoul of man ever ſince the covenant of grace was publiſhed in the .
world ; and it has been pračtiſed from the beginning of the revelation;
the eldeſt and beſt men that ever were in the world, were believers. (2)
Their faith was their honour ; it refle&ted honour upon them; they
were an honour to their faith, and their faith was an honour to them;
it put them upon doing the things that were of good report, and God has:
taken care that a record ſhall be kept and report made of the excellent
things they did in the ſtrength of this grace. The genuine ačtings of
faith will bear to be reported, deſerve to be reported, and will, when re-
ported, redound to the honour of true believers. t -
3. We have here one of the firſt acts and articles of faith, which has:
a great influence on all the "reſt, and which is common to all believers in
every age and part of the world, and that is, the creation of the worlds
by the word of Gºd, not out of pre-exiſtent matter, but out of nothing,
v. 3. The grace of faith has a retroſpect as well as proſpect; it looks'
not only forward to the end of the world, but back to the beginning of
the world. By faith we underſtand much more of the formation of the
world than ever could be underſtood by the naked eye of natural reaſon.
Faith is not a force upon the underſtanding, but a friend and help to it.
Now what does faith give us to underſtand concerning the worlds, that
* ºy
!
is, the upper, middle, and lower regions of the univerſe 2 (1.) That theſe
worlds were not eternal, nor did they produce themſelves, but they were
made, by another. (2.) That the Maker of the worlds is God; he is
the Maker of allithings ; and whoever is ſo, muſt be God. (3.) That
he made the world with great exactneſs; it was a framed work, in every
thing duly, adapted and diſpoſed to anſwer its end, and to expreſs the
perfeótions of the Creator. (4.) That God made the world by his word,
that, is, by his eſſential wiſdom and eternal Son, and by his ačtive will,
ſaying, Let it be done, and it was done, Pſ. 33.9. (5.) That the world
was thus framed out of nothing, out of no pre-exiſtent matter, contrary
to the received maxim, that “ out of nothing nothing can be made ;”
which, though true of created power, can have no place with God, who
can call things that are not, as if they were, and command them into
being. Theſe things we underſtand by faith. The Bible gives us the
trueſt and moſt exact account of the origin of all things, and we are to
believe it, and not to wreſt or run down the ſcripture-account of the
creation, becauſe it does not ſuit with ſome fantaſtic hypotheſes of our
own, which has been in ſome learned but conceited men the firſt remark-
able ſtep towards infidelity, and has led them into many more.
4. By faith Abel offered unto God a more excellent ſa-
crifice than Cain, by which he obtained witneſs that he
was righteous, God teſtifying of his gifts: and by it he
being dead yet ſpeaketh. 5. By faith Enoch was tranſ.
lated, that he ſhould not ſee death; and was not found,
becauſe God had tranſlated him : for before his tranſlation
he had this teſtimony, that he pleaſed God. 6. But with-
out faith it is impoſſible to pleaſe him : for he that coneth
to God, muſt |...}. is, and that he is a rewarder
of them that diligently ſeek him. 7. By faith Noah,
HEBREws, XI.
Exemplars sº *ith
being warned of God of things not ſeen as yet, moved
with fear, prepared an ark to . faving of his houſe; by
the which he condemned the world, and became heir of
the righteouſneſs which is by faith. 8. By faith Abra-
ham, when he was called to go out into a place which he
ſhould after receive for an inheritance, obeyed; and he
went out, not knowing whither he went. 9. By faith he
fojourned in the land of promiſe, as in a ſtrange country;
dwelling in tabernacles with Iſaac and Jacob, the heirs
with him of the ſame promiſe : 10. For he looked for a
city which hath foundations, whoſe builder and maker is
God. 11. Through faith alſo Sarah herſelf received
ſtrength to conceive ſeed, and was delivered of a child
when ſhe was paſt age, becauſe ſhe judged him faithful
who had promiſed. 12. Therefore ſprang there even of
one, and him as good as dead, ſo many as the ſtars of
the ſky in multitude, and as the ſand which is by the ſea-
Íhore, innumerable. 13. Theſe all died in faith, not hav-
ing received the promiſes, but having ſeen them afar off,
and were perſuaded of them, and embraced them, and
confeſſed that they were ſtrangers and pilgrims on the
earth. 14. For they that ſay ſuch things, declare plainly
that they ſeek a country. 15. And truly, if they had
been mindful of that country from whence they came out,
they might have had opportunity to have returned : 16.
But now they deſire a better country, that is, a heavenly :
wherefore God is not aſhamed to be called their God:
for he hath prepared for them a city. 17. By faith Abra-
ham, when he was tried, offered up Iſaac : and he that
had received the promiſes, offered up his only begotten
ſon, 18. Of whom it was ſaid, That in Iſaac ſhall thy
ſeed be called : 19. Accounting that God was able to
raiſe him up, even from the dead; from whence alſo he
received him in a figure. t . . . . .
* - I - ' ' ' :
The apoſtle, having given us a more general account of the grace ôf
faith, now proceeds to ſet before us ſome illuſtrious examples of it in the
Old-Teſtament times, and theſe may be divided into two claſſes: I.Thoſe
whoſe names are mentioned, and the particular exerciſe and attings of
whoſe faith are ſpecified. II. Thoſe whoſe names are barely mentioned,
and an account given in general of the exploits of their faith, which it is
left to the reader to accommodate, and apply to the particular perſons,
from what he gathers up in the ſacred ſtory. . . . . . . . . . . . .
T. Thoſe whoſe names are not only mentioned, but the particular trials
and ačtings of their faith ſubjoined ; and in theſe verſes are included the
ſeveral inſtances from Abel to Iſaac. ... * - ,
1. The leading inſtance and example of faith here recorded, is that of
Abel. It is obſervable that the Spirit of God has not thought fit to
ſay any thing here of the faith of our firſt parents ; and yet the church
of God has generally, by a pious charity, taken it for granted that God
gave them repentance and faith in the promiſed ſeed ; that he inſtructed
them in the myſtery of ſacrificing, that they inſtrućted their children in
it, and that they found mercy with God, after they had ruined themſelves
and all their poſterity. But God has left the matter ſtill under ſome
doubt, as a warning to all who have great talents given to them, and a
great truſt repoſed in them, that they do not prove unfaithful, fince God
would not enroll our firſt parents among the number of believers in this
bleſſed calendar. ... * . . . . – ' ' ' ' '
It begins with Abel, one of the firſt ſaints, and the firſt martyr for
religion, of all the ſons of Adam, one who lived by faith, and died for it,
and therefore a fit pattern for the Hebrews to imitates . . . . . . .
Obſerve, (1.) What Abel did by faith; “he offered up a more ex"
cellent ſacrifice than Cain,” a more full and perfeół façtifice, wasipya. Éva,
{zy. Hence learn, [1..] That, after the Fáil, God opened a new way
for the children of men to return to him in religiotis "worſhip. This is
one of the firſt inſtances that is upon record, of fallen men going in tol
| ſeek him.”
| worſhip"God'; and it was a wonder of mercy that all intercourſe bett. --
God and mān was not cut off by the Fall. [2] That, after the Fall,
God muſt be worſhipped by ſacrifices, a way of worſhip which carries in
it a confeſſion of fin, and of the deſert of fin, and a profeſſion of faith in:
a Redeemer, who was to be a Ranſom for the ſouls of men. [3.] Thät,
from the beginning, there has been a remarkable difference between the
worſhippers ; here were two perſons, brethren, both go in to worſhip
God, and yet there was a vaſt difference; Cain was the elder brother,
but Abel has the preference. It is not ſeniority of birth, but grace,
that makes men, truly honourable. The difference is obſervable, both
in their perſons, (Abel was an upright perſon, a righteous man; a true
believer; Cain was a formaliſt, had not a principle of ‘ſpecial grace,)
and in their principles ; Abel ačted under the power of faith; Cain only
from the force of education, or natural conſcience ; and there was alſo a
very obſervable difference in their offerings ; Abel brought, a ſacrifice
of atonement, brought of the firstlings of the flock, acknowledging himſelf
to be a finner who deſerved to die, and only hoped for mercy through
the great Sacrifice ; Cain brought only a ſacrifice of acknowledgment, a.
mere thank-offering, the fruit of the ground, which might, and perhaps
muſt, have been offered in innocency; here was no confeſſion of ſin, no
regard to the Ranſom; this was an eſſential defeót in Cain's offering.:
| There will always be a difference between thoſe who worſhip the true
God; ſome will compaſs him about with lies, others will be faithful with
the ſaints; ſome, like the Phariſee, will lean to their own righteouſneſs;
others, like the publican, will confeſs their fin, and caſt themſelves upon’
the mercy of God in Chtiſt. . . . . . . . . . . . . . . - . . .
(2.) What Abel gained by his faith; the original record in Gen. 4.4.
God had respect to Abel, and to histoffering j firſt i3 his perſon as gracious;
then to his offering as proceeding from grace, eſpecially from the grace of
faith. In this place we are told, that he obtained by his faith ſome ſpecial
advantages; as, [1..] Witness that he was righteous, a juſtified, ſanétified,
and accepted perſon; this, very probably, was atteſted by fºre from hea-
ven, kindling and consuming his sacrifice. . . [2] God gave witness to the
righteousness of his person, by testifying his acceptance of his gifts.
When the fire, an emblem of God’s juſtice, accepted the offering; it was:
a fign that the mercy of God accepted the offer for the ſake of the great
Sacrifice. [3.] By it, he being dead, yet. speaketh. He had the hoàdur.
to leave behind him an inſtructive ſpeaking caſe ; and whatiddes.it ſpeakº
to us? What ſhould we learn from it? First, That fallen manshas leave
to go in to worſhip God, with hope of acceptance. Secondly, That if
our perſons and offerings be acceptéd, it? muſt be through faith in the
Meſfiah. Thirdly, That aboeptance with God is a peculiar and diſtinguiſh-
ing favour. Fourthly, That thoſe who obtain this favour from Gody
muſt expect the envy and malice of the world. Fifthly, That God will
not ſuffer the injuries done to his people to remain unpuniſhed, nor their
ſufferings unrewarded. Theſe are very good and uſeful inſtructions, and
yet the blood of sprinkling speaketh better things than that of Aéel.
Sixthly, That God would not ſuffer Abel’s faith to die with him, but
would raiſe up others, who ſhould obtain like precious faith; and ſo he
did in a little time; for in the next verſe we read,
2. Of the faith of Enoch, v. 5. He is the ſecond of those elders that:
through faith have obtained a good report. And, e . . .
(1.) What is here reported of him 2. In this place, (and in Gen. 5.22,
&c.) we read, [1] That he walked with God, that he was really, emi-
nently, ačtively, progreſſively, and perſeveringly, religious in his confor-
mity to God, communion, with God, and complacency in God. [3]
That he was translated, that he should not see death, nor any part of him
be found upon earth ; for God took him, ſoul and body, into heaven, as
he will do thoſe of the ſaints who ſhall be found alive at his second gam-
ing. [3.] “That before his tranſlation he had this testimony, that he
pleaſed God.” He had the evidence of it in his own conſciences and
ihe Spirit of God witnessed with his spirit. Thoſe who by Jaith wglk with
God in a ſinful world, are pleaſing to him, and he will give them marks
of his favour, and put honour upon them. . . . . . ." º
(2.) What is here ſaid of his faith ? v. 6. It is ſaid, that without,
this ſºith it is impossible to please God, without ſuch a faith, as helps us to
walk with God,'an active faith, and that we cannot come to God, unleſs
we “believe that he is, and that he is a Rewarder of thoſe that diligently
[1..] He must believe that God is, and that he is what he
is, what he has revealed himſelf to be in the ſcripture, a Beirigº of 'in-
finite perfeółiotis, ſubſiſting in three perſons, Father, Són, and Holy
Ghoſt...). Obſerve, The praćtical belief of the "exiſtèace ºf God, as re-
vealed in the word, would be a powerful awe-báñá'upon our fouls, a
bridle of reſtraint to keep us from fin, and a ſpur of conſtrăint to put us
upon all manner of goſpel-obedience. [2.] That he is a Rewarder of
them that diligently seek him. Here obſerve, First, By the Fall we
have loſt God; we have loſt the divine light, life, love, likeneſs, and
communion. Secondly, God is again to be found of us through Chriſt
the second Adam. Thirdly, God has 'preſcribed means and ways wherein
he may be found; to wit, a ſtrićt attention to his oracles, attendance on
his ordinances, and miniſters duly diſcharging their office and aſſociating
with his people, obſerving his providential condućt, and in all things
humbly waiting for his gracious preſence. Fourthly, They who would
find God in theſe ways of his, muſt seek him diligently; they muſt ſeek
early, earneſtly, and perſeveringly ; “then ſhall they ſeek him, and find
him, if they ſeek him with all their heart ;” and when once they have
found him, as their reconciled God, they will never repent the pains
they have ſpent in ſeeking after him.
3. The faith of Noah, v. 7. Obſerve, (1.) The ground of Noah’s
faith—a warning he had received from God of things as yet not seen ; he
had a divine revelation, whether by voice or viſion does not appear; but
it was ſuch as carried in it its own evidence; he was forewarned of things
not seen as yet, that is, of a great and ſevere judgment, ſuch as the world
had never yet seen, and of which, in the courſe of ſecond cauſes, there
was not yet the leaſt ſign : this ſecret warning he was to communicate to
the world, who would be ſure to deſpiſe both him and his meſſage. God
uſually warns finners before he ſtrikes ; and where his warnings are
ſlighted, the blow will fall the heavier. (2.) The ačtings of Noah’s
faith, and the influence it had both upon his mind and practice. [1..]
Upon his mind; it impreſſed his ſoul with a fear of God’s judgments;
he was moved with fear. Faith firſt influences our affections, then our
aćtions ; and faith works upon thoſe affections that are ſuitable to the
matter revealed. If it be }. good thing, faith ſtirs up love and de-
fire; if ſome evil thing, faith stirs up fear. [2.] His faith influenced
his pračtice; his fear, thus excited by believing God’s threatening,
moved him to prepare an ark, in which, no doubt, he met with the ſcorns
and reproaches of a wicked generation : he did not diſpute with God
why he ſhould make an ark, nor how it could be capable of containing
what was to be lodged in it, nor how ſuch a veſſel could poſſibly weather
out ſo great a ſtorm. His Father filenced all objećtions, and ſet him to
work in earneſt. [3.] The bleſſed fruits and rewards of Noah’s faith.
First, Hereby himſelf and his house were saved, when a whole world of
finners were periſhing about them. God ſaved his family for his ſake;
it was well. for them that they were Noah’s ſons and daughters : it was
well for thoſe women that they married into Noah’s family ; perhaps
they might have married to great eſtates in other families, but then they
had been drowned. We often ſay, “It is good to be akin to an eſtate;”
but ſurely it is good to be akin to the covenant. Secondly, Hereby he
judged and condemned the world ; his holy fear condemned their ſecurity
and vain confidence ; his faith condemned their unbelief; his obedience
their contempt and rebellion. Good examples will either convert finners
or condemn them. There is ſomething very convincing in a life of ſtrićt
holineſs and regard to God; it commends itſelf to every man’s con-
ſcience in the fight of God, and they are judged by it. This is the beſt
way the people of God can take to condemn the wicked; not by harſh
and cenſorious language, but by a holy exemplary converſation. Thirdly,
Hereby, he became an heir of the righteousness which is by faith. 1. He
was poſſeſſed of a true juſtifying righteousness ; he was heir to it : and,
2. This his right of inheritance was through faith in Chriſt, as “a mem-
ber of Chriſt, a child of God, and if a child, then an heir.” His righte-
ousness was relative, reſulting from his adoption, through faith in the pro-
mised Seed. As ever we expect to be juſtified and ſaved in the great and
terrible day of the Lord, let us now prepare an ark, ſecure an intereſt in
Chriſt, and in the ark of the covenant, and do it ſpeedily before the door
be ſhut, for there is not salvation in any other.
4. The “faith of Abraham, the friend of God, and father of the
faithful,” in whom the Hebrews boaſted, and from whom they derived
their pedigree and privileges; and therefore the apoſtle, that lie might
both pleaſe and profit them, enlarges more upon the heroic achievements
of Abraham’s faith, than any other of the patriarchs; and in the midſt
of his account of the faith of Abraham, he inſerts the ſtory of “Sarah's
faith, whoſe danghters thoſe women are, that continue to do well.”
Obſerve,
(1.) The ground of Abraham’s faith—the eall and promiſe of God,
v. 8.
[1..] This call, though it was a very trying call, was the call of God,
and therefore a ſufficient ground for faith, and rule of obedience.
manner in which he was called, Siephen relates in Aćts 7. 2. “The
HEBREWS, XI. -
The
Exemplars of Faith.
God of glory appeared to our father Abraham, when he was in Meſo-
potamia.--—And ſaid unto him, Get thee out of thy country, and
from thy kindred, and come into the land which I ſhall ſhew thee.”
This was an effectual call, by which he was converted from the idolatry
of his father’s houſe, Gen. 12. 1. This call was renewed after his fa-
ther’s death in Charran. Obſerve, First, The grace of God is abſolutely
free, in taking ſome of the worſt of men, and making them the beſt.
Secondly, God muſt come to us before we come to him. Thirdly, In
calling and converting finners, God appears as a God of glory, and works
a glorious work in the ſoul. Fourthly, This calls us not only to leave
fin, but ſinful company, and whatever is inconſiſtent with our devoted-
neſs to him. Fifthly, We need to be called, not only to ſet out well,
but to go on well. Sivthly, He will not have his people take up that
reſt any where ſhort of the heavenly Canaan.
[2.] The promiſe of God; God promiſed Abraham that the place
he was called to he ſhould afterward receive for an inheritance ; after a
while he ſhould have the heavenly Canaan for his inheritance, and in pro-
ceſs of time his poſterity ſhould inherit the earthly Canaan. Obſerve
here, First, God calls his people to an inheritance : by his effectual call
he makes them children, and ſo heirs. Secondly, This inheritance is not
immediately poſſeſſed by them, they muſt wait ſome time for it : but the
promiſe is ſure, and ſhall have its ſeaſonable accompliſhment. Thirdly,
The faith of parents often procures bleſfings for their poſterity.
(2.) The exercise of Abraham’s faith; he yielded an implicit regard
to the call of God. [1..] “He went out, not knowing whither he
went.” He put himſelf into the hand of God, to ſend him whither-
ſoever he pleaſed ; he ſubſcribed to God’s wiſdom, as fitteſt to dire&t;
and ſubmitted to his will, as fitteſt to determine every thing that con-
cerned him. Implicit faith and obedience are due to God, and to him.
only ; all that are effectually called, reſign up their own will and wiſdom.
to the will and wiſdom of God, and it is their wiſdom to do ſo; though.
they know not always their way, yet they know their guide, and that
ſatisfies them. [2.] “He ſojourned in the land of promiſe, as in a
ſtrange country.” This was an exerciſe of his faith. Obſerve, First,
How Canaan is called the land of promise, becauſe yet only promiſed, not
poſſeſſed. Secondly, How Abraham lived in Canaan, not as an heir and
proprietor, but as a ſojourner only ; he did not ſerve an ejećtment, or
raiſe a war againſt the old inhabitants, to diſpoſeſs them, but contented.
himſelf to live as a ſtranger; to bear their unkindneſſes patiently, to re-
ceive any favours from them thankfully, and to keep his heart fixed upon
his home, the heavenly Canaan. Thirdly, He dwelt in tabernacles with
Iſaac and Jacob, heirs with him of the ſame promiſe. He lived there in
an ambulatory moving condition, living in a daily readineſs for his re-
moval : and thus ſhould we all live in this world. He had good com-
pany with him, and they were a great comfort to him, in his ſojourning
ſtate. Abraham fived till Iſaac was ſeventy-five years old, and Jacob
fifteen. Iſaac and Jacob were heirs of the ſame promiſe; for the pro-
miſe was renewed to Iſaac, (Gen. 26, 3.) and to Jacob, Gen. 28. 13.
All the ſaints are heirs of the ſame promiſe. The promiſe is made to.
believers and their children, and to as many as the Lord our God ſhall.
call: , And it is pleaſant to ſee parents and children ſojourning together
in this world, as heirs of the heavenly inheritance.
(3.) The supports of Abraham’s faith; (v. 10.) “ He looked for a
city that hath foundations, whoſe Builder and Maker is God.” Obſerve
here, [1..] The deſcription given of heaven : it is a city, a regular ſo-
ciety, well eſtabliſhed, well defended, and well ſupplied: it is a city that
hath foundations, even the immutable purpoſes and almighty power of
God ; the infinite merits and mediation of the Lord Jeſus Chriſt ; the
promiſes of an everlaſting covenant ; its own purity, and the perfeótion
of its inhabitants : and it is a city, whose Builder and Maker is God.
He contrived the model ; he accordingly made it, and he has laid open
a new and living way into it, and prepared it for his people; he puts.
them into poſſeſſion of it, prefers them in it, and is himſelf the Subſtance.
and Felicity of it. [2.] Obſerve the due regard that Abraham had to
this heavenly city : he looked for it ; he believed there was ſuch a ſtate ;
he waited for it, and in the mean time he converſed in it by faith; he
had raiſed and rejoicing hopes, that in God’s time and way he ſhould be
brought fafely to it... [3.] The influence this had upon his preſent con-
verſation ; it was a ſupport to him under all the trials of his ſojourning
ſtate ; helped bim patiently to bear all the inconveniences of it, and
ačtively to diſcharge all the duties of it, per ſevering therein unto, the
end. -
5. In the midſt of the ſtory of Abraham, we have inſerted, an account
| of the faith of Sarah. Here obſerve,
A.D. 62.
Exemplars of Faith.
HEBREws, xi.
(1.) The difficulties of Sarah's faith, which were very great. As,
[1..] The prevalency of unbelief for a time; ſhe laughed at the promiſe,
as impoſſible to be made good. [2.] She had gone out of the way of
her duty through unbelief, in putting Abraham upon taking Hagar to
his bed, that he might have a poſterity. Now this fin of her’s would
make it more difficult for her to ačt by faith afterward. [3.] The great
improbability of the thing promiſed, that ſhe ſhould be the mother of a
child, when ſhe was of ſterile conſtitution naturally, and now paſt the
prolific age. º
(2.) The actings of her faith. Her unbelief is pardoned and for-
gotten, but her faith prevailed and is recorded. She judged him faithful,
who had promised, v. 11. She received the promiſe as the ºof
God; and being convinced of that, ſhe truly judged he both could and
would perform it, how impoſſible ſoever it might ſeem to reafon ; for
the faithfulneſs of God will not ſuffer him to deceive his people. *
(3.) The fruits and rewards of her faith. [1..] She received strength
to conceive seed. The ſtrength of nature, as well as grace, is from God;
he can make the barren .# fruitful, as well as the barren womb. [2.]
She was delivered of a child, a man-child, a child of the promiſe, the com.
fort of his parents’ advanced years, and the hope of future ages. [3.] From
them, by this ſon, ſprang a numerous progeny of illuſtrious perſons, as
the stars of the sky; (v. 12.) a great, powerful, and renowned nation,
above all the reſt in the world; and a nation of ſaints, the peculiar
church and people of God; and, which was the higheſt honour and re.
ward of all, “ of theſe, according to the fleſh, the Meſfiah came, who is
over all, God bleſſed for evermore.”
6. The apoſtle proceeds to make mention of the faith of the other pa-
triarchs, Iſaac and Jacob, and the rest of this happy family, v. 13.
Where obſerve, *.
(1.) The triat of their faith in the imperfeótion of their preſent state.
They had not received the promiſes, that is, they had not received the
things promiſed ; they had not yet been put into poſſeſſion of Ca-
naan; they had not yet ſeen their numerous iſſue; they had not ſeen
Chriſt in the fleſh. Obſerve, [1..] Many that are intereſted in the pro-
miſes, do not preſently receive the things promiſed. [2.] That one
imperfeótion of the preſent ſtate of the ſaints on earth, is, that their hap-
pineſs lies more in promiſe and reverſion than in ačtual enjoyment and
poſſeſſion. The goſpel-ſtate is much more perfeót than the patriarchal,
becauſe more of the promiſes are now fulfilled. The heavenly flate will
be moſt perfeót of all ; for there all the promiſes will have their full ac-
compliſhment. #
(2.) The actings of their faith during this imperfeót ſtate of things;
though they had not received the promiſes, yet, [1..] They ſaw them
afar off. Faith has a clear and a ſtrong eye, and can ſee promiſed mer-
cies at a great diſtance. Abraham ſaw Chriſt’s day, when it was afar
off, and rejoiced, John 8: 56.
they were true and ſhould be fulfilled: Faith ſets to its ſeal, that God is
true, and thereby ſettles and ſatisfies the ſoul. [3.] They embraced
them. Their faith was a faith of conſent. Faith has a long arm, and
can lay hold of bleſfings at a great diſtance; can make them preſent ;
can love them, and rejoice in them ; and thus antedate the enjoyment of
them. [4.] They “confeſſed that they were ſtrangers and pilgrims on
earth.” T Obſerve, First, Their condition, strangers and pilgrims. They
are ſtrangers as ſaints, whoſe home is heaven; they are pilgrims as they
are travelling toward their home, though often meanly, and ſlowly.
Secondly, Their acknowledgment of this their condition ; they were not
aſhamed to own it ; both their lips and their lives confeſſed their preſent
condition ; they expected little from the world; they cared not to en-
gage much in it; they endeavoured to lay afide º weight; to gird |
up the loins of their minds; to mind their way, to keep company and
pace with their fellow-travellers, looking for difficulties, and bearing
them, and longing to get home. [5.] Hereby they declared plainly
that they ſought another country, (v. 14.) heaven, their own country.
For their ſpiritual birth is from thence, there are their beſt relations, and
there is their inheritance. This country they ſeek ; their defigns are for
it ; their defires are after it ; their diſcourſe is about it : they diligently
endeavour to clear up their title to it; to have their temper ſuited to it ;
to have their converſation in it, and to come to the enjoyment of it.
[6.] They gave full proof of their fincerity in making ſuch a confeſſion.
For, Firsi, They were not mindful of that country from whence they
came, 9. 15. They did not hanker after the plenty and pleaſures of it,
nor regret and repeat that they had left it ; they had no defire tº return
to it. Note, Thoſe that are once effectually and ſavingly called out of
a finful ſtate, have no mind to return into it again ; they now know bet-
Vol. V. No. 105. *
[2.] They were perſuaded of them, that
teſ things. Secondly, They did not take the opportunity that offered
itſelf for their return; they might have had ſuch an opportunity; they
had time enough to return ; they had natural ſtrength to return ; they
knew the way; thoſe with whom they ſojourned would have been ...;
enough to have parted with them; their old friends would have been gla
to receive them; they had ſufficient to bear the charges of their journey;
and fleſh and blood, a corrupt counſellor, would be ſometimes ſuggeſtin
to them a return, but they ſteadfaſtly adhered to God and duty under aſ
diſcouragements, and againſt all temptations to revolt from him. So
ſhould we all do. We ſhall not want opportunities to revolt from God ;
but we muſt ſhew the truth of our faith and profeſſion by a ſteady ad-
herence to him to the end of our days. Thirdly, Their fincerity ap-
peared not only in not returning to their former country, but in defiring
a better country, that is, a heavenly. Obſerve, 1. The heavenly coun-
try is better than any upon earth ; it is better fituated, better ſtored with
every thing that is good, better ſecured from every thing that is evil;
the employments, the enjoyments, the ſociety, and every thing in it, are
better than the best in this world. 2. All true believers defire this bet-
ter country. True faith draws forth ſincere and fervent defires; and
the stronger faith is, the more fervent thoſe deſires will be. [7.] They
died in the faith of thoſe promiſes ; not only lived by the faith of them,
but died in the full perſuaſion that all the promiſes ſhould be fulfilled to
them and their’s, v.13. That faith, held out to the last. By faith,
when they were dying, they received the atonement; they acquieſced
in the will of God; they quenched all the fiery darts of the deviſ; they
overcame the terrors of death, diſarmed it of its sting, and bad a cheer.
ful farewell to this world, and to all the comforts and croſſes of it.
Theſe were the aëtings of their faith.' . Now obſerve, #:
(3.) The gracious and great reward of their faith ; (v. 16.) “God
is not aſhamed to be their God, for he hath prepared for them a city.”
Note, [1..] God is the God of all true believers ; faith gives them an
intereſt in God, and in all his fulneſs. [2.] He is called their God :
he calls himſelf fo ;”. I am the God of Abraham, and the God'6f Iſaac,
and the God of Jacob " he gives them leave to call him fö; and he
gives them the ſpirit of adoption, to enable them to cry Abba, Fäiher.
[3.] Notwithſtanding their meanneſs by nature, vileneſs by fin, and the
poverty of their outward condition, God is not º
their God; ſuch is his condeſcenſion, ſuch is his love to them ºf ièrefore
let them never be aſhamed of being called his people, nor of any of théſé
that are truly ſo, how much ſoever deſpiſed in the world. Åbove all,
let them take care that they be not a ſhame and reproach to their God,
and ſo provoke him to be aſhamed of them; but let them ačt ſo às to
be to him for a name, and for a praiſe, and for a glory. [4.]. As the
proof of this, God has prepared for them a city, a happineſs ſuitable to
the relation into which he has taken them. For there is nothing in this
world commenſurate to the love of God in being the God of his people;
and if God neither could nor would give his people ſomething better
than this world affords, he would be aſhamed to be called their God. ‘If
he takes them into ſuch a relation to himſelf, he will provide for them.
accordingly. If he takes to himſelf the title of their God, he will fully
anſwer it, and act up to it; and he has prepared that for them in heaven,
that will fully anſwer this charaćter and relation, ſo that it ſhall never
be ſaid, to the reproach and diſhonour of God, that he has adopted a
people to be his own children, and then taken no care to make a ſuitable
proviſion for them. The confideration of this ſhould inflâme the affec-
tions, enlarge the defires, and excite the diligent endeavours, of the
people of God after this city that he has prepared for them.
7. Now after the apoſtle has given this account of the faith of others,
with Abraham, he returns to him again, and gives us an inſtance of the
greateſt trial and ačt of faith that ſtands upon record, either in the ſtory
of the father of the faithful, or of any of his ſpiritual ſeed; and that
was, his offering up of Iſaac ; (v. 17.) “By faith Abraham, when he was
tried, offered up ſſaac ; and he that had received the promiſes, offered
up his only begotten ſon.” In this great example obſerve,
(1.) The trial and exercise of Abraham’s faith ; he was tried indeed.
It is ſaid, (Gen. 22. 1.) God in this tempted Abraham ; 'not to fin, for
ſo God tempteth no man, but only tried his faith and obedience to pur-
poſe. God had before this tempted or tried the faith of Abraham,
when he called him away from his country and father’s houſe; when by
a famine he was forced out of Canaan into Egypt ; when he was obliged
to fight with five kings to reſcue Lot; when Sarah was taken from him
by Abimelech, and in many other inſtances. But this trial was greater
than all; he was commanded to offer up his ſon ‘Iſaac. Read the
account of it, Gen. 22. 2. There jº will find every word was a trial;
7... b. *
A. D. 62.
“Take now thy ſon, thine only ſon Iſaac, whom thou lovest, and get thee
into the land of Moriah, and offer him there for a burnt-offering upon one
of the mountains which I will tell thee of Take thy ſon, not one of thy
beaſts or ſlaves, thine only ſon by Sarah, Iſaac thy laughter, the child of
thy joy and delight, whom thou loveſt as thine own ſoul; take him
away to a diſtant place, three days’ journey, the land of Moriah ; do not
only leave him there, but offer him for a burnt-offering.” A greater
trial was never put upon any creature. The apoſtle here mentions fome
things that very much added to the greatneſs of this trial.
[1..] He was put upon it after he had received the promises, that this
Iſaac ſhould build up his family, that in him his ſeed should be called,
(v. 18.) and that he ſhould be one of the progenitors of the Meſſiah, and
all nations bleſſed in him ; ſo that in being called to offer up his Iſaac,
he ſeemed to be called to deſtroy and cut off his own family, to cancel
the promiſes of God, to prevent the coming of Chriſt, to deſtroy the
whole world, to ſacrifice his own ſoul and his hopes of ſalvation, and to
cut off the church of God at one blow ; a moſt terrible trial
[2.] That this Iſaac was his only begotten ſon by his wife Sarah, the
only one he was to have by her, and the only one that was to be the child
and heir of the promiſe. Iſhmael was to be put off with earthly great-
neſs. Either the promiſes of a poſterity, and of the Meſfiah, muſt be
fulfilled by means of this ſon, or not at all ; ſo that beſide his moſt ten-
der affection to this his ſon, all his expe&tations were bound up in him,
and if he periſhed, muſt periſh with him. If Abraham had ever ſo many
ſons, this was the only ſon who could convey to all nations the promiſed
bleſfing; a ſon for whom he waited ſo long, received in ſo extraordinary
a manner, upon whom his heart was ſet, to have this ſon offered up as
a ſacrifice, and that by his own hand ; it was a trial that would have
overſet the fiftmeſt and the ſtrongeſt mind that ever informed a human
body.
(2.) The actings of Abraham’s faith in ſo great a trial; he obeyed ;
he offered up Iſaac ; he intentionally gave him up by his ſubmiſſive ſoul
to God, and was ready to have done it ačiually, according to the com-
mand of God; he went as far in it as to the very critical moment, and
would have gone through with it if God had not prevented him. No-
thing could be more tender and moving than thoſe words of Iſaac, “My
father, here is the wood, here is the fire ; but where is the lamb for the
burnt-offering * little thinking that he was to be the lamb ; but Abra-
ham knew it, and yet he went on with the great deſign.
(3.) The supports of his faith ; they muſt be very great, ſuitable to
HEBREWS, XI.
the greatneſs of the trial ; He accounted that God was able to raiſe him
jrom the dead, v. 19. His faith was ſupported by the ſenſe he had of
the mighty power of God, who was able to raiſe the dead; he reaſoned
thus with himſelf, and ſo he reſolved all his doubts. It does not appear
that he had any expectation of being countermanded, and prevented from
offering up his ſon ; the expectation of that would have ſpoiled the trial,
and conſequently the triumph, of his faith; but he knew that God was
able to raiſe him from the dead; and he believed that God would do ſo,
fince ſuch great things depended upon his ſon, which muſt have failed if
Iſaac had not a further life. Obſerve, [1..] God is able to raiſe the
dead, to raiſe dead bodies, and to raiſe dead ſouls. [2.] The belief of
this will carry us through the greateſt difficulties and trials that we can
meet with. [3.] It is our duty to be reaſoning down our doubts and
fears, by the confideration of the almighty power of God.
(4.) The reward of his faith in this great trial; (v. 19.) he received
his ſon from the dead in a figure, in a parable. [..] He received his
ſon. He had parted with him to God, and God gave him back again.
The beſt way to enjoy our comforts with comfort, is to refign them up
to God; he will then return them, if not in kind yet in kindneſs. [2.]
He received him from the dead, for he gave him up for dead; he was
as a dead child to him, and the return was to him no leſs than a reſur-
re&tion. [3.] This was a figure or parable of ſomething further. It
was a figure of the ſacrifice and reſurre&tion of Chriſt, of whom Iſaac
was a type. It was a figure and earneſt of the glorious reſurre&tion |
of all true believers, whoſe life is not loſt, but hid with Chriſt in God.
We come now to the faith of other Old-Teſtament ſaints, mentioned
by name, and by the particular trials and ačtings of their faith.
20. By faith Iſaac bleſſed Jacob and Eſau concerning
things to come. 21. By faith Jacob, when he was a dying,
bleſſed both the ſons of Joſeph ; and worſhipped, leaning
upon the top of his ſtaff, 22. By faith Joſeph, when he
died, made mention of the departing of the children of
Exemplars of Faith.
Iſrael; and gave commandment concerning his bones. 23.
By faith Moſes, when he was born, was hid three months
of his parents, becauſe they ſaw he was a prêper child;
and they were not afraid of the king's commandment.
24. By faith Moſes, when he was come to years, refuſed to
be called the ſon of Pharaoh’s daughter; 25. Chooſing
rather to ſuffer afflićtion with the people of God,' than to
enjoy the pleaſures of fin for a ſeaſon; 26. Eſteeming the re-
proach of Chriſt greater riches than the treaſures in Egypt :
for he had reſpect unto the recompenſe of the reward.
27. By faith he forſook Egypt, not fearing the wrath of
the king: for he endured as ſeeing him who is inviſible.
28. Through faith he kept the paſſover, and the ſprinkling
of blood, left he that deſtroyed the firſt-born ſhould touch
them. 29. By faith they paſſed through the Red ſea as
by dry land ; which the Egyptians affaying to do were
drowned. 30. By faith the walls of Jericho fell down,
after they were compaſſed about ſeven days. 31. By faith
the harlot Rahab periſhed not with them that believed
not, when ſhe had received the ſpies with peace.
In this roll of believers we have an account,
I. Of the faith of Iſaac ; ſomething of him we had before interwoven
with the ſtory of Abraham. Here we have ſomething of a diſtinét na-
ture—that by faith he bleſſed his two ſons Jacob and Eſau, concerning
things to come. Where obſerve,
1. The aëtings of his faith ; He blessed Jacob and Esau concerning
things to come. He bleſſed them ; that is, he reſigned them up to God
in covenant ; he recommended God and religion to them ; he prayed for
them, and propheſied concerning them, what would be their condition,
and the condition in times to come ; the account we have of this in
Gen. 27. Obſerve, (1.) Both Jacob and Eſau were bleſſed as Iſaac’s
children, at leaſt as to temporal good things. It is a great privilege to
be the offspring of good parents, and often the wicked children of good
parents fare the better in this world for their parents' ſake; for things
preſent are in the covenant; they are not the beſt things, and no man
knoweth love or hatred by having or wanting ſuch things. (2.) Jacob
had the precedency and the principal bleſfing, which ſhews that it is grace
and the new birth that exalt perſons above their fellows, and qualify
them for the beſt bleſfings; and that it is owing to the ſovereign free
grace of God, that in the ſame family one is taken and another left, one
loved and the other hated, ſince all the race of Adam are by nature hate-
ful to God ; that if one has his portion in this world, and the other in
the better world, it is God who makes the difference; for even the com-
forts of this life are more and better than any of the children of men
deſerve. }
2. The difficulties Iſaac’s faith ſtruggled with. (1.) He ſeemed
to have forgotten how God had determined the matter at the birth of
theſe his ſons, Gen. 25. 23. This ſhould have been a rule to him all
along, but he was rather ſwayed by natural affection and general cuſtom,
which give the double portion of honour, affection, and advantage, to the
firſt-born. (2.) He acted in this matter with ſome reluctance, when he
came to pronounce the bleſfings; (Gen. 27. 33.) He trembled very ex-
ceedingly, and charged Jacob that he had ſubtly taken away Eſau’s
bleſfing, v. 33, 35. But for all this, Iſaac’s faith recovered itſelf, and
he ratified the bleſfing ; I have blessed him, yea, and he shall be blessed.
Rebecca and Jacob are not to be juſtified in the indirect means they uſed
to obtain this bleſfing, but God will be juſtified in overruling even the
fins of men to ſerve the purpoſes of his glory. Now the faith of Iſaac
thus prevailing over his unbelief, it has pleaſed the God of Iſaac to
paſs by the weakneſs of his faith, to commend the fincerity of it, and
record him among the elders, who through faith had obtained a good re-
port. We now go on to,
II. The faith of Jacob, (v. 21.) who, “when he was dying, bleſſed
both the ſons of Joſeph ; and worſhipped, leaning upon the top of his
ſtaff.” There were a great many inſtances of the faith of Jacob ; his
life was a life of faith, and his faith met with great exerciſe. But it has
pleaſed God to fingle two inſtances out of many of the faith of this
patriarch, beſide what has been already mentioned in the account of
Abraham. Where obſerve,
A. D. 62.
Exemplars of Faith.
HEBREWS, XI.
1. The ačtings of his faith here mentioned, and they are two. (1.)
He blessed both the sons of Joseph, Ephraim and Manaſſeh ; he adopted
them into the number of his own ſons, and ſo into the congregation of
Iſrael, though they were born in Egypt. It is doubtleſs a great bleſ-
fing to be joined to the viſible church of God in profeſſion and privilege,
but more to be ſo in ſpirit and truth. [1..] He made them both heads
of different tribes, as if they had been his own immediate ſons. [2.]
He prayed for them, that they might both be bleſſed of God. [3.]
He propheſied that they ſhould be bleſſed; but as Iſaac did before, ſº
now Jacob prefers the younger, Ephraim; and though Joſeph had
placed them ſo that the right hand of his father ſhould be laid on Ma-
naſſeh, the elder, Jacob, wittingly laid it on Ephraim, and this by divine
direétion, for he could not ſee ; to ſhew that the Gentile church, the
younger, ſhould have a more abundant bleſſing than the Jewiſh church,
the elder. (2.) He worshipped, leaning on his staff; that is, he praiſed
God for what he had done for him, and for the proſpect he had of ap-
proaching bleſſedneſs; and he prayed for thoſe he was leaving behind
him, that religion might live in his family when he was gone. He did
this, leaning on the top of his staff; not as the papiſts dream, that he
worſhipped ſome image of God engraven on the head of his ſtaff; but
intimating to us his great natural weakneſs, that he was not able to ſup-
port himſelf ſo far as to fit up in his bed without a ſtaff; and yet that
be would not make this an excuſe for negle&ting the worſhipping of
God; he would do it as well as he could with his body, as well as with
his ſpirit, though he could not do it as well as he would. He ſhewed
thereby his dependence upon God, and teſtified his condition here as a
pilgrim with his ſtaff, and his wearineſs of the world, and willingneſs to
be at reſt. *.
2. The time and ſeaſon when Jacob thus ačted his faith : when he was
dying, he lived by faith, and he died by faith and in faith. Obſerve,
Though the grace of faith is of univerſal uſe throughout our whole lives,
yet it is eſpecially ſo when we come to die. Faith has its greateſt work
to do at laſt, to help the believer to finiſh well, to die to the Lord, ſo as
to honour him, by patience, hope and joy, ſo as to leave a witneſs behind
of the truth of God’s word, and the excellency of his ways, for the con-
vićtion and eſtabliſhment of all who attend them in their dying mo-
ments. The beſt way in which parents can finiſh their courſe, is, bleſfing
their families and worſhipping their God. We are now come to,
III. The faith of Joſeph, v. 22. And here alſo we confider, 1.
What he did by his faith; “he made mention of the departing of the
children of Iſrael, and gave commandment concerning his bones.” The
paſſage is out of Gen. 50. 24, 25. Joſeph was eminent for his faith,
though he had not enjoyed the helps for it, that the reſt of his brethren
had ; he was ſold into Egypt, he was tried by temptations, by fin, by
perſecution, for retaining his integrity; he was tried by preferment and
power in the court of Pharaoh, and yet his faith held out and carried him
through to the laſt. (1.) He made mention by faith of the departing
of the children of Iſrael; the time ſhould come when they ſhould be
delivered out of Egypt; and he did this, both that he might caution
them againſt the thoughts of ſettling in Egypt, which was now a place
of plenty and eaſe to them; and alſo that he might keep them from fink-
ing under the calamities and diſtreſſes which he foreſaw were coming
upon them there; and he does it to comfort himſelf, that though he
ſhould not live to ſee their deliverance, yet he could die in the faith of it.
(2.) He gave commandment concerning his bones, that they ſhould
preſerve them unburied in Egypt, till God ſhould deliver them out of
that houſe of bondage, and that then they ſhould carry his bones along
with them into Canaan, and depoſit them there. Though believers are
chiefly concerned for their ſouls, yet they cannot wholly neglect their
bodies, as being members of Chriſt and parts of themſelves, which ſhall
at length be raiſed up, and be the happy companions of their glorified
ſouls to all eternity. Now Joſeph gave this older, not that he thought
his being buried in Egypt would either prejudice his ſoul, or prevent
the reſurre&tion of his body. Some of the Rabbies fancied that all the
Jews who were buried out of Canaan, muſt be conveyed under-ground to
Canaan before they could riſe again. But he gave this order, to teſtify, l.
That though he had lived and died in Egypt, yet he did not live and die an
Egyptian, but an Iſraelite. 2. That he preferred a fignificant burial
in Canaan before a magnificent one in lºgypt. (3.) That he would go
as far with his people as he could, though he could not go as far as
he would. (4.) That he believed the reſurre&tion of the body, and the
communion that his ſoul ſhould preſently have with departed ſaints, as
his body had with their dead bodies. (5.) To aſſure them that God
would be with them in Egypt, and deliver them out of it in his own time
and way. Obſerve here when it was that the faith of Joſéph ačted after.
this manner; that was, as in the caſe of Jacob, when dying. God often
gives his People living comforts in dying moments; and when he does, it
is their duty, as they can, to communicate them to thoſe about them, for
the glory of God, for the honour of religion, and for the good of their
brethren and friends. We go on now to, .
IV. The faith of the parents of Moſes, which is cited from Exod.
2. 3, &c. Where obſerve, - . -
1. The acting of their faith; they hid this their ſon three months.
Though the mother of Moſes is only mentioned in the hiſtory, yet by
what is here ſaid, it ſeems his father not only conſented to it, but con-
ſulted about it. . It is a happy thing where yoke-fellows draw together
in the yoke of faith, as heirs of the grace of God; and when they do
this in a religious concern for the good of their children, to preſerve them
not only from thoſe who would deſtroy their lives, but corrupt their
minds. Obſerve, Moſes was perſecuted by times, and forced to be con-
cealed ; in this he was a type of Chriſt, who was perſecuted almoſt as
ſoon as he was born, and his parents forced to flee with him into Egypt
for his preſervation. It is a great mercy to be free from wicked iaws
and edićts; but when we are not, we muſt uſe all lawful means for our
ſecurity. In this faith of Moſes’ parents there was a mixture of unbe-
lief, but God was pleaſed to overlook it. . • * . . . . . .
2. The reaſons of their thus ačting. No doubt, natural affection
could not but move them; but there was ſomething further. They
saw he was a proper child, a goodly child, (Exod. 2. 2.) exceeding fair,
as in Acts 7. 20. &#ios ré Ösº-venustus Deo—fair to God; there ap-
peared in him ſomething uncommon ; the beauty of the Lord ſat upon
him, as a preſage that he was born to great things, and that by converſ-
ing with God his face ſhould ſhine, (Exod. 34. 29.) what bright and
illuſtrious ačtions he ſhould do for the deliverance of Iſrael, and how his
name ſhould ſhine in the ſacred records. Sometimes, not always, the
countenance is the index of the mind.
3. The prevalency of their faith over their fear. They were not
afraid of the king’s commandment, Exod. 1. 22. That was a wicked
and a cruel edićt, that all the males of the Iſraelites ſhould be deſtroyed
in their infancy, and ſo the name of Iſrael muſt be deſtroyed out of the
earth. But they did not ſo fear as preſently to give up their child ;
they confidered that if none of the males were preſerved, there would be
an end and utter ruin of the church of God and the true religion, and
that though in their preſent ſtate of ſervitude and oppreſſion one would
praiſe the dead rather than the living, yet they believed God would pre-
ſerve his people, and the time was coming when it would be worth while
for an Iſraelite to live. Some muſt hazard their own lives to preſerve
their children, and they were reſolved to do it; they knew the king’s
commandment was evil in itſelf, contrary to the laws of God and nature,
and therefore of no authority or obligation. Faith is a great preſervā-
tive againſt the finful ſlaviſh fear of men, as it ſets God before the ſoul,
and ſhe w8 the vanity of the creature, and its ſubordination to the will
and power of God. The apoſtle next proceeds to, - .
V. The faith of Moſes himſelf, v.24, 25, &c. Where obſerve,
1. An inſtance of his faith in conquering the world.
(1.) He refuſed to be called the ſon of Pharaoh’s daughter, whoſe
foundling he was, and her fondling too; ſhe had adopted him for her
ſon, and he refuſed it. Obſerve, [1..] How great a temptation Moſes
was under; Pharaoh’s daughter is ſaid to have been his only child, and
was herſelf childleſs; and having found Moſes, and ſaved him as ſhe did,
they reſolved to take him and bring him up as her ſon ; and ſo he ſtood
fair to be in time king of Egypt, and he might thereby have been ſervice-
able to Iſrael. He owed his life to this princeſs ; and to refuſe ſuch
kindneſs from her, would look not only like ingratitude to her, but a
neglect of Providence, that ſeemed to intend his advancement and his
brethren’s advantage. [2.] How glorious was the triumph of his faith
in ſo great a trial he refuſed to be called the ſon of Pharaoh’s daughter,
left he ſhould undervalue the truer honour of being a ſon of Abraham,
the father of the faithful ; he refuſed to be called the ſon of Pharaoh’s
daughter, left it ſhould look like renouncing his religion as well as his re-
lation to Iſrael; and no doubt both theſe he muſt have done if he had
accepted this honour ; he therefore nobly refuſes it.
(2) “He choſe rather to ſuffer afflićtion with the people of God, than
to enjoy the pleaſures of fin for a ſeaſon, v, 25. He was willing to
take his lot with the people of God here, though it was a ſuffering lot,
that he might have his portion with them hereafter, rather than to enjoy
all the ſenſual finful pleaſures of Pharaoh’s court, which would be but
for a ſeaſon, and then puniſhed with everlaſting miſery. Herein he ačted
*
A. D. 62.
rationally as well as religiouſly, and conquered the temptation to worldly
pleaſure as he had done before to worldly preferment. Here obſerve,
(1.) The pleaſures of fin are, and will be, but ſhort ; they muſt end in
ſpeedy repentance or in ſpeedy ruin. (2.) The pleaſures of this world,
and eſpecially thoſe of a court, are too often the pleaſures of fin ; and
they are always ſo when we cannot enjoy them without deſerting God
and his people; a true believer will deſpiſe them when they are offered
upon ſuch terms. (3.) Suffering is to be choſen rather than fin ; there
being more evil in the leaſt fin than there can be in the greateſt ſuffering.
(4.) It greatly alleviates the evil of ſuffering, when we ſuffer with the
people of God, embarked in the ſame intereſt, and animated by the ſame
Spirit.
º 3.) He eſteemed the reproaches of Christ greater riches than the
treaſures of Egypt, v. 26. See how Moſes weighed matters ; in one
ſcale he put the worſt of religion—the reproaches of Christ ; in the other
ſcale the beſt of the world—the treasures of Egypt ; and in his judgment
directed by faith, the worſt of religion weighed down the beſt of the
world: the reproaches of the church of God are the reproaches of Christ,
who is, and has ever been, the Head of the church. Now here Moſes
gonquered the riches of the world, as before he had conquered its honours
and pleaſures. God’s people are and always have been, a reproached
people. Chriſt accounts himſelf reproached in their reproaches; and
while he thus intereſts himſelf in their reproaches, they become riches,
and greater riches, than the treaſures of the richeſt empire in the world;
for Chriſt will reward them with a crown of glory that fades not away.
Faith diſcerns this, and determines and acts accordingly.
2. The circumſtance of time is taken notice of, when Moſes by his
faith gained this vićtory over the world, in all its honours, pleaſures and
treaſures ; when he was come to years, {" 24.) not only to years of diſ.
cretidn, but of experience, to the age of forty years; when he was great,
or come to maturity. Some would take this as an extenuation of his
vićtory, that he gained it ſo late, that he did not make this choice
ſooner; but it is rather an enhancement of the honour of his ſelf-denial
and vićtory over the world, that he made this choice when he was grown
ripe for judgment and enjoyment, able to know what he did, and why he
did it. It was not the aët of a child, that prefers counters to gold, but
it proceeded from mature deliberation. It is an excellent thing for per-
fons to be ſeriouſly religious, when in the midſt of worldly buſineſs and
enjoyments; to deſpiſe the world, when they are moſt capable of reliſhing
and enjoying it. *…*
3. What it was, that ſupported and ſtrengthened the faith of Moſes to
that degree, as to enable him to gain ſuch a vićtory of the world ; he had
reſpect to the recompenſe of reward, that is, ſay ſome, the deliverance out
of Egypt ; but doubtleſs it means much more—the glorious reward of
faith and fidelity in the other world. Obſerve here, (1.) Heaven is a
great reward, ſurpaſſing not only all our deſervings, but all our concep-
tions. It is a reward ſuitable to the price paid for it—the blood of
Chriſt; ſuitable to the perfeótions of God, and fully anſwering to all his
promiſes. It is a recompense of reward, becauſe given by a righteous
Judge for the righteouſneſs of Chriſt, to righteous perſons, according
to the righteous rule of the covenant of grace. (2.) Believers may and
ought to have reſpect to this recompense of reward; they ſhould acquaint
themſelves with it, approve of it, and live in the daily and delightful
expectation of it. Thus it will prove a land-mark to dire&t their courſe;
a load-ſtone to draw their hearts ; a ſword to conquer their enemies; a
ſpur to quicken them to duty ; and a cordial to refreſh them under the
difficulties of doing and ſuffering work.
4. We have another inſtance of the faith of Moſes, and that was in
forſaking Egypt ; (p. 27.) By faith he forsook Egypt, not fearing the
wrath of the king. Twice Moſes forſook Egypt ; (1.) As a ſuppoſed
criminal, when the king’s wrath was incenſed againſt him for killing the
Egyptian ; where it is ſaid, he feared : (Exod. 2. 14, 15. ) not with a
fear of deſpondency, but of diſcretion to ſave his life. (2.) As a com-
mander and ruler in Jeſhurun, after God had employed him to humble
Pharaoh, and make him willing to let Iſrael go. 4.
Obſerve here,
[1..] The produćt of his faith ; He forſook Egypt, and all its power
and pleaſures, and undertook the conduct of Iſrael out of it.
[2.] The prevalency of his faith.
king’s wrath, though he knew that it was great, and levelled at him in
particular; that it marched at the head of a numerous hoſt to purſue
him ; he was not diſmayed, and he ſaid to Iſrael, Fear not, Exod.
14. , 13. Thoſe who forſake Egypt, muſt expect the wrath of men;
but they need not fear it, for they are under the condućt of that God
It raiſed him above the fear of the
HEBREWS, XI.
|
Exemplars of Faith.
who is able to make the wrath of man to praiſe him, and reſtrain the
remainder of it. o
[3.] The principle upon which his faith ačted in theſe his motions ;
He endured, as seeing him that was invisible ; he bore up with invincible
courage under all danger, and endured all the fatigue of his employment,
which was very great ; and this by ſeeing the inviſible God. , Obſerve,
First, The God with whom we have to do, is an inviſible God; he is ſo
to our ſenſes, to the eye of the body; and this ſhews the folly of thoſe
who pretend to make images of God ; whom no man hath ſeen or can
fee. Secondly, By faith we may ſee this inviſible God; we may be fully
aſſured of his exiſtence, of his providence, and of his gracious and power-
ful preſence with us. Thirdly, Such a fight of God will enable be-
lievers to endure to the end, whatever they may meet with in the way.
5. We have yet another inſtance of the faith of Moſes, in keeping the
passover and sprinkling of blood, v. 28. The account of this we have in
Exod. 12. 13.23. Though all Iſrael kept this paſſover, yet it was by
Moſes that God delivered the inſtitution of it ; and though it was a
great myſtery, Moſes by faith both delivered it to the people, and kept
it that might in the houſe where he lodged. The paſſover was one of
the moſt ſolemn inſtitutions of the Old Teſtament, and a very fignificant
type of Chriſt. The occaſion of its firſt obſervation was extraordinary :
it was in the ſame night that God ſlew the firſt-born of the Egyptians ;
but though the Iſraelites lived among them, the deſtroying angel paſſed
over their houſes, and ſpared them and their’s.
Now, to entitle them to this diſtinguiſhing favour, and to mark them
out for it, a lamb muſt be ſlain ; the blood of it muſt be ſprinkled with
a bunch of hyſſop upon the lintel of the door, and on the two fide-poſts;
the fleſh of the lamb muſt be roaſted with fire; and it muſt be all of it
eaten that very night with bitter herbs, in a travelling poſture, their loins
girt, their ſhoes on their feet, and their ſtaff in their hand. This was
accordingly done, and the deſtroying angel paſſed over them, and ſlew
the firſt-born of the Egyptians. This opened a way for the return of
Abraham’s poſterity into the land of promiſe.
The accommodation of this type is not difficult. (1.) Chriſt is that
Lamb, he is our Paſſover, he was ſacrificed for us. (2.) His blood.
muſt be ſprinkled; it muſt be applied to thoſe who have the ſaving
benefit of it. § It is applied effectually only to the Iſraelites, the
choſen people of God. (4.) It is not owing to our inherent righteouſ-
neſs or beſt performances, that we are ſaved from the wrath of God, but
to the blood of Chriſt and his imputed righteouſneſs. If any of the
families of Iſrael had neglected the ſprinkling of this blood upon their
doors, though they ſhould have ſpent all the night in prayer, the deſtroy-
ing Angel would have broken in upon them, and ſlain their firſt-born.
(5.) Wherever this blood is applied, the ſoul receives a whole Chriſt by
faith, and lives upon him. (6.) This true faith makes fin bitter to the
ſoul, even while it receives the pardon and atonement. (7.) All our
ſpiritual privileges on earth ſhould quicken us to ſet out early, and
get forward, in our way to heaven. (8.) Thoſe who have been marked
out, muſt ever remember and acknowledge free and diſtinguiſhing grace.
VI. The next inſtance of faith is that of the Iſraelites paſſing through
the Red Sea under the condućt of Moſes their leader, v. 29, The ſtory.
we have in Exodus, ch. 14. Where obſerve,
1. The preſervation and ſafe paſſage of the Iſraelites through the
Red Sea, when there was no other way to efcape from Pharaoh and his
hoſt, who were cloſely purſuing them. Here we may obſerve, (1.)
Iſrael’s danger was very great ; an enraged enemy with chariots and
horſemen behind them ; ſteep rocks and mountains on each hand, and
the Red Sea before them. (2.) Their deliverance was very glorious.
By faith they paſſed through the Red Sea as by dry land; the grace
of faith will help us through all the dangers we meet with in our way to.
heaven.
2. The deſtrućtion of the Egyptians. They, preſumptuouſly at-
tempting to follow Iſrael through the Red Sea, being thus blinded and,
hardened to their ruin, were all drowned. Their raſhneſs was great,
and their ruin was grievous. When God judges, he will overcome; and,
it is plain that the deſtruction of finners is of themſelves.
VII. The next inſtance of faith is that of the Iſraelites, under Joſhua.
their leader, before the walls of Jericho. The ſtory we have Joſh. 6. 5.
where obſerve, 1. The means preſcribed of God to bring down, the walls
of Jericho, and that was, that they ſhould compaſs the walls about once-
a day for ſeven days together, and ſeven times the laſt day, and that the
prieſts ſhould carry the ark when they compaſſed the walls about, and
ſhould blow with trumpets made of rams’ horns, and found a longer blaſt
than before, an then all the people ſhould ſhout, and the walls of Jericho
A. D., 62. HEBREws, &I. Exemplars of Faith.
ſhould fall before them. Here was a great trial of their faith; the ſkins and goat-ſkins, being deſti tº-> 2. ~~
* <!-- A 'ſ--- a . gº - - -ſkins, being deſtitute, afflićted, tormented;
method preſcribed ſeems very improbable to anſwer ſuch an end, and | 38. (Of whom the world was not worthy :) they W2 I) -
would doubtleſs expoſe them to the daily contempt of their enemies; dered in di • * * , Š--- a-- ?---' (- - - -- in . . . , k
the ark of God would ſeem to be in danger. But this was the way God | dered in eſerts, and in mountains, and in dens and caves
commanded them to take, and he loves to do great things by ſmall and
contemptible means, that his own arm may be made bare. 2. The power-
ful ſucceſs of the preſcribed means; the walls of Jericho fell before them.
This was a frontier-town in the land of Canaan, the firſt that ſtood out
againſt the Iſraelites. God was pleaſed in this extraordinary manner to
ſlight and diſmantle it, in order to magnify himſelf, to terrify, the
Canaanites, to ſtrengthen the faith of the Iſraelites, and to exclude all
boaſting, God can, and will, in his own time and way, cauſe all the
powerful oppoſition that is made to his intereſt and glory, to fall down,
and the grâce of faith is mighty through God for the pulling down of
ftrong-holds; he will make Babylon fall before the faith of his people,
and when he has ſome great thing to do for them, he raiſes up great and
ſtrong faith in them. - - &
VIII. The next inſtance is the faith of Rahab, v. 31. Among the
noble army of believing worthies, bravely marſhalled by the apoſtle, Ra-
hab comes in the rear, to ſhew that God is no respecter of persons. Here
confider, 1. Who this Rahab was ; (1.) ſhe was a Canaanite, a stranger
to the commonwealth of Israel, and had but little help for faith, and yet
ſhe was a believer: the power of divine grace greatly appears, when it
works without the uſual means of grace. (2.) She was a harlot, and
lived in a way of fin; ſhe was not only a keeper of a public houſe, but a
common woman of the town, and yet ſhe believed that the greatneſs of
fin, if truly repented of, ſhall be no bar to the pardoning mercy of God.
Chriſt has ſaved the chief of ſinners; where ſin has abounded, grace has
Jüperabounded. 2. What ſhe did by her faith ; she received the spies in
peace, the men that Joshua had sent to spy out Jericho, Joſh. 2. 6, 7. She
not only bade them welcome, but ſhe concealed them from their enemies
who ſought to cut them off, and ſhe made a noble confeſſion of her faith,
v. 9...11. She engaged them to covenant with her to ſhew favour to
her and her’s, when God ſhould ſhew kindneſs to them, and that they
would give her a fign, which they did, a line of ſcarlet, which ſhe was to
hang forth out of the window ; ſhe ſent them away with prudent and
friendly advice. Learn here, (1.) True faith will ſhew itſelf in good
works, eſpecially toward the people of God. (2.) Faith will venture
all hazards in the cauſe of God and his people; a true believer will
fooner expoſe his own perſon than God’s intereſt and people. (3.) A
true believer is defirous, not only to be in covenant with God, but in
communion with the people of God, and is willing to caſt in his lot with
them, and to fare as they fare. 3. Obſerve what Rahab gained by her
faith ; ſhe eſcaped perishing with those that believed not. Obſerve, (1.)
The generality of her neighbours, friends, and fellow-citizens, periſhed;
it was an utter deſtrućtion that befell that city ; man and beaſt were cut
off. (2.) The cauſe of the people of Jericho's deſtrućion—unbelief;
they believed not that Iſrael’s God was the true God, and that Iſrael
was the peculiar people of God, though they had evidence ſufficient of
it. (3.) The fignal preſervation of Rahab. Joſhua gave a ſtrićt charge
that ſhe ſhould be ſpared, and none but ſhe and her’s ; and ſhe taking
care that the fign, the ſcarlet-thread, ſhould be hung out, her family
were marked out for mercy, and periſhed not. Singular faith, when
the generality are not only unbelievers, but againſt believers, will be
rewarded with fingular favours in times of common calamity.
32. And what ſhall I more ſay ? For the time would
fail me to tell of Gideon, and of Barak, and of Samſon,
and of Jephthah; of David alſo, and Samuel, and Of the
prophets: 33. Who through faith ſubdued kingdoms,
wrought righteouſneſs, obtained promiſes, ſtopped the
mouths of lions, 34. Quenched the violence of fire,
eſcaped the edge of the ſword, out of weakneſs were made
ſtrong, waxed valiant in fight, turned to flight the armies
of the aliens. 35, Women received their dead raiſed to
life again: and others were tortured not accepting deliver-
ance; that they might obtain a better reſurreótion. 36.
And others had trial of cruel mockings and ſcourgings,
yea, moreover of bonds and impriſonment. 37. They
were ſtoned, they were ſawn aſunder, were tempted, were
ſlain with the ſword : they wandered about in ſheep-
VoI. V. No. 105.
of the earth. , 39. And theſe all, having obtained a good
report through faith, received not the promiſe: .40. God
having provided ſome better thing for us, that they with-
out us ſhould not be made perfeót. . . . * *
I. The apoſtle having given us a claſſis of many eminent believers,
whoſe hames are mentioned, and the particular trials and aćtings of their
faith recorded ; he now concludes his narrative with a more ſummary
account of another ſet of believers, where the particular ačts are not
aſcribed to particular perſons by name, but left to be applied ‘by thoſe
who are well acquainted with the ſacrediſtory; and, like a divine orator,
he prefaces this part of the narrative with an elegant expoſtulation :
What shall I ſay more ? Time would fail me; as if he had ſaid, “It is in
vain to attempt to exhauſt this ſubjećt ; ſhould I not reſtrain my pen, it
would ſoon run beyond the bounds of an epiſtle; and therefore I ſhall
but juſt mention a few more, and leave you to enlarge upon them. Ob-
ferve, 1. After all our reſearches into the ſcripture, there is ſtill more to
be learned from them. 2. We muſt well confiderin divine matters what
we ſhould ſay, and ſuit it as well as we can to the time, 3. We ſhould
be pleaſed to think how great the number of believers was under the
Old Teſtament, and how ſtrong their faith, though the objects thereof
were not then ſo fully revealed. And, 4. We ſhould lament it, that
now, in goſpel times, when the rule of faith is more clear and perfect,
the number of believers ſhould be ſo ſmall, and their faith ſo weak.
In this ſummary account the apoſtle, “1. Mentions Gideon, whoſe
ſtory we have in Judges 6. 11, &c. He was an eminent inſtrument
raiſed up of God to deliver his people from the oppreſſion of the Midian-
ites; he was a perſon of mean tribe and family, called from a mean
employment, (threſhing wheat,) and ſaluted by an angel of God in this
ſurpriſing manner, The Lord is with thee, thou mighly man of war. Gideon
could not at firſt receive ſuch honours, but humbly expoſtulates with the
angel about their low and diſtreſſed ſtate : the angel of the Lord delivered
him his commiſſion, and affared him of ſucceſs, confirming it by fire out
of the rock. Gideon is directed to offer sacrifice, and, inſtrućted in his
duty, goes forth againſt the Midianites, when his army was reduced
from thirty-two thouſand to three hundred; yet by theſe, with their
lamps and pitchers, God put the whole army of the Midianites to confu-
fion and ruin - and the ſame faith that gave Gideon ſo much courage
and honour, enabled him to act with great meekneſs and modeſty toward
his brethren afterward. It is the excellency of the grace of faith; that,
while it helps men to do great things, it keeps them from having high
and great thoughts of themſelves. . . * . . * *
2. Barak, another inſtrument raiſed up to deliver Ifrael out of the
hand of Jabin, king of Canaan, (Judges 4.) where we read, (1.) Though
he was a ſoldier, yet he received his commiſſion and inſtrućtions from
Deborah, a propheteſs of the Lord ; and he infiſted upon having this
divine oracle with him in his expedition. (2.) He obtained a great vic-
tory by his faith over all the hoſt of Siſera. (3.) His faith taught him
to return all the praiſe and glory to God: this is the nature of faith;
it has recourſe unto God in all dangers and difficulties, and then makes
grateful returns to God for all mercies and deliverances. . . . .
3. Samſon, another inſtrument that God raiſed up to deliver Iſrael
from the Philiſtines: his story we have in Judges, ch. 13, 14, 15, and
16. and from it we learn, that the grace of faith is the ſtrength of the
ſoul for great ſervice. If Samſon had not had a ſtrong faith as well as
a ſtrong arm, he had never performed ſuch exploits. (1.) By faith the
ſervants of God ſhall overcome even the roaring lion. (2.) True faith
is acknowledged and accepted, even when mingled with many failings.
(3.) The believer’s faith endures to the end, and, in dying, gives him
vićtory over death and all his deadly enemies; his greateſt conqueſt he
gains by dying. . . . . . - * -
4. Jephthah, whoſe ſtory we have, J udg. 1:1. before Samſon ; he was
raiſed up to deliver Iſrael from the Ammonites. As various and new
enemies riſe up againſt the people of God, various and new deliverers are:
raiſed up for them. In the ſtory of Jephthah, obſerve, (1:), The grace
of God often finds out, and faſtens upon, the moſt undeſerving and ill-
deſerving perſons, to de-great things for them and by, them. Jephthah:
was the ſon of an harlet (2.) The grace of faith, wherever it isy-will:
put men 'upon acknowledging God in all; their ways; (ch; 11.1.1.).
Jephthah reheaſſed suit weig the Lord in Mizpeh. . (3%). The:
7, E
*
*
A. D. 62.
grace of faith will make men bold and venturous in a good cauſe. (4.)
Faith will not only put men upon making their vows to God, but paying
their vows after the mercy received; yea though they have vowed to
their own great grief, hurt, and loſs, as in the caſe of Jephthah and his
daughter. . . . . . . . . . . . . .
5. David, that great man after God’s own heart. Few ever met with
greater trials, and few ever diſcovered a more lively faith; his firſt ap-
pearance on the ſtage of the world was a great evidence of his faith;
having, when young, ſlain the lion and the bear, his faith in God encou-
raged him to encounter the great Goliath, and helped him to triumph
over him. The ſame faith enabled him to bear patiently the ungrateful
malice of Saul and his favourites, and to wait till God ſhould put him
into poſſeſſion of the promiſed power and dignity. The ſame faith made
him a very ſucceſsful and vićtorious prince, and, after a long life of vir.
tue and honour, (though not without ſome foul ſtains of fin,) he died in
faith, relying upon the everlaſting covenant that God had made with
him and his, ordered in all things, and ſure; and he has left behind
him ſuch excellent memoirs of the trials and acts of faith in the book
of Pſalms, as will ever be of great eſteem and uſe, among the people of
God. - - +
6. Samuel, raiſed up to be a moſt eminent prophet of the Lord to
Iſrael, as well as a ruler over them. God revealed himſelf to Samuel,
when he was but a child, and continued to do ſo till his death. In his
itory obſerve, (1.) Thoſe are like to grow up to ſome eminency in faith,
who begin betimes in the exerciſe of it. (2.) They, whoſe buſineſs it
is to reveal the mind and will of God to others, had need to be well
eſtabliſhed in the belief of it themſelves. To Samuel he adds, and of
the prophets, who were extraordinary miniſters of the Old-Teſtament
church, employed of God ſometimes to denounce judgment, ſometimes
to promiſe mercy, always to réprove fin; ſometimes to foretell remark-
able events, known only to God; and chiefly to give notice of the Meſ.
fiah, his coming, perſon, and offices; for, in him the prophets as well as
the law centre. Now a true and ſtrong faith was very requiſite for the
right diſcharge of ſuch an office as this. . . . -
II. And now, having done naming particular perſons, he proceeds
to tell us, what things were done by their faith ; he mentions ſome
things that eaſily apply themſelves to one or other of the perſons named;
but he mentions other things that are not ſo eaſy to be accommodated
to any here named, but muſt be left to general conjećture or accommo-
dation.
... 1. By faith they ſubdued kingdoms, v. 33. Thus did David, Joſhua,
and many of the judges. Learn hence, (1.) The intereſts and powers
of kings and kingdoms are often ſet up in oppoſition to God and his
people. (2.) God can eaſily ſubdue all thoſe kings and kingdoms that
ſet themſelves to oppoſe him. (3.) Faith is a ſuitable and excellent
qualification of thoſe who fight in the wars of the Lord; it makes them
juſt, bold, and wiſe. ‘. . . . . . . .
... 2. They wrought righteouſneſs, both in their public and perſonal capa-
cities ; they turned many from idolatry to the ways of righteouſneſs; they
believed God, and it was imputed to them for righteouſneſs ; they walked
and ačted righteouſly toward God and man. It is a greater honour and
happineſs to workºſighteouſneſs than to work miracles; faith is an active
principle of univerſal righteouſneſs.
3. They obtained promiſes both general and ſpecial. It is faith that
gives us an intereſt in the promiſes; it is by faith that we have the com-
fort of the promiſes; and it is by faith that we are prepared to wait for
the promiſes, and in due time to receive them.
4. They stopped the mouths of lions ; ſo did Samſon, Judg. 14, 5, 6.
and David, 1 Sam. 17.34, 35. and Daniel, 6. 22. Here learn, (1.)
The power of God is above the power of the creature. And, 2. Faith
engages the power of God for his people, whenever it ſhall be for his
glory to overcome brute beaſts and brutiſh men. ' ', " ' ". . . .
5. They quenched the violence of the fire, v. 34.” So Moſes, by the
prayer of faith, quenched the fire of God’s wrath that was kindled against
ihe people of Iſrael, Numb. 11. 1, 2. So did the three children, or rather
mighty champions, Dan. 3. 17, 27. Their faith, in God, refuſing, tö
worſhip the golden image, expoſed. ...;filfºace which Nebu.
chadnezzar had prepared for them, and their faith engaged jor them that
power and preſence of God in the furnace, which quenched the violence of
ihe fire, ſo that not ſo much as the ſinell thereof passed on them. Never
was the grace of faith more ſeverely tried, fiévèr'hiore nébly exerted,
nor ever, more, gloriouſly rewarded, than their’s was. s”; (; . ."
... 6. They eſtaped the edge of the ſword.
of Goliath and of Saul
HEBREWS, XI.
tº ºf , º, … " ": ; a
Thus Tjavić eſeaped w the ſword -
and of Saul; and Mordecai and the Jews eſcapéd the Twórd
Exemplars of Faith.
of Haman. The ſwords of men are held in the hand of God, and he can
blunt the edge of the ſword, and turn it away from his people againſt
their enemies when he pleaſes. Faith takes hold of that hand of God,
which has hold of the ſwords of men ; and God has often ſuffered him.
ſelf to be prevailed upon by the faith of his people. , º .
7. Qut, of weakneſs they were made strong ; from national weakneſs,
into which the Jews often fell by their unbelief; upon the revival of
Jaith, all their intereſt and affairs revived and flouriſhed; from bodily
weakneſs ; thus Hezekiah, believing the word of God, recovered out of
a mortal diſtemper; and he aſcribed his recovery to the promiſe and
power of God; (Iſa. 38. 15.) “What ſhall I ſay? He hath ſpoken it,
and he hath alſo done it.—Lord, by theſe things men live, and in theſe
is the life of my ſpirit.” And it is the ſame grace of faith that from
ſpiritual weakneſs helps men to recover and renew their ſtrength.
8. They grew valiant in fight ; ſo did Joſhua, the judges, and David.
True faith gives trueſt courage and patience, as it diſcerns the ſtrength
of God, and thereby the weakneſs of all his enemies; and they were not
only valiant, but ſucceſsful. God, as a reward and encouragement of
their faith, put to fight the armies of the aliens, of thoſe who were aliens to
their commonwealth, and enemies to their religion ; God made them flee
and fall before his faithful ſervants. Believing and praying commanders,
at the head of believing and praying armies, have been ſo owned and
honoured of God, that nothing could ſtand before them.
9. Women received their dead raised to life again, v. 35. So did the
widow of Zarepſiath, (1 Kings 17. 23.) and the Shunamite, 2 Kings
4, 36. (1.) In Christ there is neither male nor female ; many of the
weaker ſex have been ſtrong in faith. (2.) Though the covenant of
grace takes in the children of believers, yet it leaves them ſubječt to na-
tural death. (3.) Poor mothers are loath to reſign up their intereſt in
their children; though death has taken them away from them. (4.)
God has ſometimes yielded ſo far to the tender affections of ſorrowful
women, as to reſtore their dead children to life again. Thus Chriſt had
compaſſion on the widow of Nain, Luke 7. 12, &c. (5.) This ſhould
confirm our faith in the general reſurrection. -
III. The apoſtle tells us what theſe believers endured by faith :
1. They were tortured, not accepting deliverance, v. 35. They were
put upon the rack, to make them renounce their God, their Saviour, and
their religion ; they bore the torture, and would not accept of deliver-
ance upon ſuch vile terms ; that which animated them thus to ſuffer,
was, the hope they had of obtaining a better resurrection, and deliverance
upon more honourable terms. This is thought to refer to that memor-
able ſtory, 2 Macc. ch. 7, &c.
2. They endured trials of cruel mockings and scourgings, and bonds
and imprisonment, v. 36. They were perſecuted in their reputation by
mockings, which are cruel to an ingenuous mind; in their perſons by
scourging, the puniſhment of ſlaves; in their liberty by bonds and impri-
80}iment. Obſerve how inveterate is the malice that wicked men have
toward the righteous ; how far it will go, and what a variety of cruelties
it will invent and exerciſe upon thoſe againſt whom they have no cauſe
of quarrel, except in the matters of their God.
3. They were put to death in the moſt cruel manner; ſome were
stoned, as Zechariah, (2 Chron. 24, 21.) sawn asunder, as Iſaiah by
Manaſſeh. They were tempted; ſome read it, burnt, 2 Macc. 7.5. They
were ſlain with the sword. All ſorts of death were prepared for them :
their enemies clothed death in all the array of cruelty and terror, and
yet they boldly met it, and endured it.
4. Thoſe who eſcaped death, were uſed ſo ill, that death might ſeem
more eligible than ſuch a life. Their enemies ſpared them, only to pro-
long their miſery, and wear out all their patience; for they were forced
to “wander about in ſheep-ſkins and goat-ſkins, being deſtitute, afflicted,
and tormented ; they wandered about in deſerts, and on mountains, and
in dens and caves of the earth,” v. 37, 38. They were ſtripped of the
conveniences of life, turned out of houſe and harbour; they had not
raiment to put on, but were forced to cover themſelves with the ſkins
of ſlain beaſts; they were driven out of all human ſociety, and forced to
converſe with the beaſts of the field, to hide themſelves in dens and caves,
and make their complaint to rocks and rivers, not more obdurate than
their enemies. Such ſufferings as theſe they endured then for their


Jaith; and ſuch they endured through the power of the grace of faith :
and which ſhall we moſt admire, the wickedneſs of human nature, that is
capable of acting ſuch cruelties on fellow-creatures, or the excellency of
divine grace, that is able to bear up the faithful under ſuch cruelties, and
V
to carry them ſafely through all !
IV. What they obtained by theirJaith.
A. D.) 6 2.
Chriſt the great Example.
HEBREWS, XII.
true Judge and Fountain of honour—that the world was not worthy of
ſuch men; the world did not deſerve ſuch bleſfings; they did not know
how to value them, nor how to uſe them. Wicked men The righte.
ous are not worthy to live in the world, and God declares, the world is
not worthy of then ; and though they widely differ in their judgment,
they agree in this, that it is not fit good men ſhould have their reſt in
this world ; and therefore God receives, them out of it, to that world
that is ſuitable to them, and yet far beyond the merit of all their ſervices
and ſufferings. : . . . . . -
9. They obtained a good report, (v. 39.) of all good men, and of the
truth itself, and have the honour to be enrolled in this ſacred calendar of
the Old-Teſtament worthies, God’s witneſſes; yea, they had a witneſs
for them in the conſciences of their enemies, who, while they thus abuſed
them, were condemned by their own conſciences, as perſecuting thoſe
who were more righteous than themſelves. y .
3. They obtained an intereſt in the promises, though not the full poſ.
ſeſſion of them. . They had a title to the promises, though they received
not the great things promiſed. This is not meant of the felicity of the
heavenly ſtate, for that they did receive, when they died, in the meaſure
of a part, in one conſtituent part of their perſons, and the much better
part ; but it is meant of the felicity of the goſpel-ſtate; they had types,
but not the antitype ; they had ſhadows, but had not ſeen the ſubſtance;
and yet, under this imperfeół diſpenſation, they diſcovered this precious
..faith : this the apoſtle infiſts upon, to render their faith more illuſtrious,
and to provoke chriſtians to a holy jealouſy and emulation; that they
ſhould not ſuffer themſelves to be outdone in the exerciſe of faith by
thoſe who came ſo ſhort of them in all the helps and advantages for be-
lieving. He tells the Hebrews, God had provided some better things for
them, (v. 40.) and therefore they might be aſſured that he expected at
leaſt as good things from them ; and that fince the goſpel is the end and
perfeótion of the Old Teſtament, which had no excellency but in its re-
ference to Chriſt and the goſpel, it was expe&ted that their faith ſhould
be as much more perfeót than the faith of the Old-Teſtament ſaints; for
their faith and diſpenſation were more perfeót than the former, and were
indeed the perfeótion and completion of the former ; for without the
goſpel-church the Jewiſh church muſt have remained in an incomplete
and imperfeót ſtate. This reaſoning is ſtrong, and ſhould be effectually
prevalent with us all. - .
CHAP. XII.
The apostle, in this chapter, applies what he has collected in the chapter
foregoing, and makes use of it as a great motive to patience and perse-
verance in the christian faith and state, pressing home the argument, J.
From a greater example than he had yet mentioned, and that is Christ
himself, v. 1..3. II. From the gentle and gracious nature of the
afflictions they endured in their christian course, v. 4...17. III. From
the communion and conformity between the state of the gospel-church on
earth, and the triumphant church in heaven, from v. 18, to the end of
the chapter. • *
HEREFORE, ſeeing we alſo are compaſſed about
- with ſo great a cloud of witneſſes, let us lay
aſide every weight, and the fin which doth ſo eaſily beſet
us, and let us run with patience the race that is ſet before
us, 2. Looking unto Jeſus the author and finiſher of our
faith; who for the joy that was ſet before him endured
the croſs, deſpiſing the ſhame, and is ſet down at the right
hand of the throne of God. 3. For conſider him that
endured ſuch contradićtion of finners againſt himſelf, left
ye be wearied and faint in your minds. 4. *
1.
Here obſerve what is the great duty which the apoſtle urges upon the
Hebrews, and which he ſo much defires they would comply with, and
that is, to laid aftale every weight, and the ſin that did so eaſily beſet them,
and run with patience the race set before them. The duty conſiſts of two
parts, the one preparatory, the other perfective. -
I. Preparatory; Lay aside every weight, and the sin, &c. 1. Every
weight, that is, all inordinate affection and concern for the body, and the
preſent life and world; inordinate care for the preſent life, and fondneſs
for it, is a dead weight upon the ſoul, that pulls it down when it would
|
1. A moſt honourable charaćter and commendation from God, the
aſcend upward, and pulls it back when it ſhould preſs forward; it makes
duty, and difficulties harder and heavier than they would be. 2. The
sin that doth so easily beset us; the sin that has the greateſt advantage
againſt us, by the circumſtances we are in, our conſtitution, our company.
This may mean either the damning fin of unbelief, or rather the darling
fin of the Jews, an over-fondneſs for their own diſpenſation. Let us lay
aſide all external and internal hinderances. - .
II. Perfective 3 Run with patience the race that was set before them.
The apoſtle ſpeaks in the gymnaſtic ſtyle, taken from the Olympic and
other exerciſes. 1. Chriſtians have a race to run; a race of ſervice and
a race of ſufferings; a courſe of a&tive and paſſive obedience. 2. This
race is set before them ; it is marked out unto them, both by the word
of God and the examples of the faithful ſervants of God, that cloud of
witnesses with which they are compassed about. It is ſet out by proper
limits and direétion ; the mark they run to, and the prize they run for,
are set before them. ... 3. This race muſt be run with patience and perſe-
Verance. There will be need of patience to encounter the difficulties that
lie in our way, of perſeverance to refiſt all temptations to defiſt, or turn
afide. Faith and patience are the conquering graces; and therefore muſt
be always cultivated, and kept in lively exerciſe. 4. Chriſtians have a
greater Example to animate and encourage them in their chriſtian courſe
than any or all who have been mentioned before, and that is the Lord
Jeſus Chriſt; (v. 2.) “Looking unto Jesus the Author and Finisher of
our faith : here obſerve, -
(1.) What our Lord Jeſus is to his people; he is the Author and
Finisher of their faith ; the Beginning, Perfeóter, and Rewarder of it.
[1..] He is the Author of their faith ; not only the Objećt, but the Au-
thor. He is the great Leader and Precedent of ourjaith, he trusted in
God; he is the Purchaſer of the Spirit of faith; the Publiſher of the
rule of faith ; the efficient Cauſe of the grace of faith; and, in all re-
ſpects, the Author of our faith. ...[2] He is the Finisher of our faith;
he is the Fulfiller, and the Fulfilling of all ſcripture-promiſes and pro-
phecies; he is the Perfeóter of the canon of ſcripture; he is the Finisher
of grace, and of the work of faith with power in the ſouls of his people;
and he is the Judge and the Rewarder of their faith; he determines who
they are, that reach the mark, and from him, and in him, they have the
TIZ e. -
P (2.) What trials Chriſt met with in his race and courſe : [1..] He
endured the contradiction of sinners against himself; (v. 3.) he bore the
oppoſition that they made to him, both in their words and behaviour;
they were continually contradićting him, and croſſing in upon his great
deſigns; and though he could eaſily have both confuted and confounded
them, and ſometimes gave them a ſpecimen of his power, yet he endured
their evil manners with great patience; their contradićtions were levelled
againſt Chriſt himſelf, againſt his perſon as God-man; againſt his autho-
rity; againſt his preaching ; and yet he endured all. [2.] He endured
the cross—all thoſe ſufferings that he met with in the world; for he
took up his croſs betimes, and was at length nailed to it, and endºred a
painful, ignominious, and accursed death ; in which he was numbered with
the transgressors, the vileſt malefactors; yet all this he endured with in-
vincible patience and reſolution. . [3] He despised the shame, all the
reproaches that were caſt upon him, both in his life, and at his death,
he deſpiſed them all, was infinitely above them ; he knew his innocency,
and his own excellency, and deſpiſed the ignorance and malice of his
deſpiſers. , - - º
(3.) What it was that ſupported the human ſoul of Chriſt under theſe
unparalleled ſufferings; and that was the joy that was set befºre him.
He had ſomething in view under all his ſufferings, which was pleaſant to
him; he rejoiced to ſee, that by his ſufferings he ſhould make ſatisfaction
to the injured juſtice of God, and give ſecurity to his honour and govern-
ment; that he ſhould make peace between God and man ; that he ſhould
ſeal the covenant of grace, and be the Mediator of it ; that he ſhould
open a way of ſalvation to the chief of finners, and that he ſhºuld effec-
tually ſave all thoſe whom “the Father had given him, º be
the Firſt-born among many brethren.” This was the joy that was set
*
before him. º . . . º.º. . . .
(4.) The reward of his ſuffering ; he is sat down at the right, #and
of ille throne of God, Chriſt, as Mediator, is exalted tº a flation of he
higheſt honour, of the greateſt power and influence; he is gº tº ht
hand of the Father; nothing paſſes between heaven ää d'é tºbºt by
him; he does all that is done; he ever lives #9. mêe interºſiºn jºr his
eople. . . . . . . . . * {S'ºjºs º iſº (; of Tº “” ". .
P (5.) What is our duty with º: muſt, [I.]
ſºy bef
wº & . - , a i : * * - - * {.{{ º -
Look unto him; that is, we muſt ſet him cºntinº £re is as our
•.

A. D. 62. -
tion, for aſſiſtance, and for acceptance, in all our ſufferings. [2.]. We
muſt conſider him, meditate much upon him, and reaſon with ourſelves
from his caſe to our own. We muſt analogize, as the word is ; compare
Chriſt’s ſufferings and our's; and we ſhall find, that as his ſufferings far
exceeded our’s, in the nature and meaſure of them, ſo his patience far
excels our’s, and is a perfeót pattern for us to imitate. -
(6.) The advantage, we ſhall reap by thus doing'; it will be a means
to prevent our wearineſs and fainting, v. 3. Lest ye be weary and faint in
gour minds. Obſerve, [1..] There is a proneneſs in the beſt to grow
weary, and to ſaint under their trials and afflićtions, eſpecially when they
prove heavy and of long continuance: this proceeds from the imperfec-
tion of grace and the remains of corruption. [2.] The beſt way to pre-
vent this, is, to look unto Jesus, and to consider him. Faith and medita-
tion will fetch in freſh ſupplies of ſtrength, comfort, and courage; for
he has aſſured them, if they suffer with him, they shall also reign with
him ; and this hope will be their helmet. *
4. Ye have not yet refifted unto blood, ſtriving againſt
fin. 5. And ye have forgotten the exhortation which
ſpeaketh unto you as unto children, My ſon, deſpiſe not
thou the chaſtening of the Lord, nor faint when thou art
rebuked of him : 6. For whom the Lord loveth he chaſ.
teneth, and ſcourgeth every ſon whom he receiveth. 7.
If ye endure chaſtening, God dealeth with you as with
ſons; for what ſon is he whom the father chaſteneth not
8. But if ye be without chaſtiſement, whereof all are par-
takers, then are ye baſtards, and not ſons. 9. Further-
more we have had fathers of our fleſh, which correóted
us, and we gave them reverence : ſhall we not much rather ||
be in ſubjećtion unto the Father of ſpirits, and live 10.
For they verily for a few days chaſtened us after their
own pleaſure; but he for our profit, that we might be
partakers of his holineſs. 11. Now no chaſtening for the
preſent ſeemeth to be joyous, but grievous: nevertheleſs
afterward it yieldeth the peaceable fruit of righteouſneſs |
unto them which are exerciſed thereby, 12. Wherefore
lift up the hands which hang down, and the feeble knees;
13. And make ſtraight paths for your feet, left that which
is lame be turned out of the way; but let it rather be
healed. 14. Follow peace with all men, and holineſs,
without which no man ſhall ſee the Lord: 15. Looking
diligently left any man fail of the grace of God; left any
root of bitterneſs ſpringing up trouble you, and thereby
many be defiled; 16. Left there be any fornicator, or
profane perſon, as Eſau, who for one morſel of meat ſold
his birthright. 17. For ye know, how that afterward,
when he would have inherited the bleſfing, he was rejećt.
ed; for he found no place of repentance, though he ſought
it carefully with tears. . . . . . -
Here the apoſtle preſſes the exhortation to patience and perſeverance
by an argument taken from the gentle meaſure and gracious nature of
. ſufferings which the believing Hebrews endured in their chriſtian
COUlries • . . . - * * * * ! . . • . .
I. From the gentle and moderate degree and meaſure of their ſuf.
ferings ; Te have not yet resisted unto blood, striving against sin, v. 4.
Obſerve, 1. He owns that they had ſuffered much, they had been striv-
2ng to an agony against sin. Here, (1.) The cauſe of the conflićt was
S???, and to be engaged against sin is to fight in a good cauſe ; for sin is
the worſt enemy both to God and man. Our ſpiritual warfare is both
honourable and neceſſary; for we are only defending ourſelves againſt
that which would deſtroy us, if it ſhould get the victory over us ; we
fight for ourſelves, for our lives, and therefore ought to be patient and
reſolute. *. (2.) Every chriſtian is enliſted under Chriſt's banner, to strive
against sin, againſt finful dečtrines, finful praćtices, and ſinful habits, and
cuſtoms, both in himſelf and in others. Obſerve, 2. He puts them in
HEBREws, XII.
Example, and our great Encouragement; we muſt look to him for direc-
The Uſe of Afflićtions,
mind, that they might have ſuffered more ; others have ſuffered more ;
| for they had not yet resisted unto blood; they had not been called to
martyrdom as yet, though they knew not how ſoon they might be.
Learn here, (1.) Our Lord Jeſus, the Captain of our ſalvation, does not
call his people out to the hardeſt trials at firſt, but wiftly trains them up
by leſſer ſufferings to be prepared for greater. He wºnot put new wine
| into weak veſſels; he is the gentle Shepherd, who wiſhot over-drive the
goung ones of the flock. (2) It becomes chriſtians to take notice of the
| gentleneſs of Chriſt in accommodating their trial to their ſtrength; they
ſhould not magnify their afflićtions, but ſhould take notice of the mercy
that is mixed with them, and ſhould pity thoſe who are called to the fiery
trial to resist to blood ; not to ſhed the blood of their enemies, but to ſeal
their teſtimony with their own blood. (3.) Chriſtians ſhould be aſhamed
to faint under leſſer trials, when they ſee others bear up under greater,
and do not know how ſoon they may meet with greater themſelves. “If
we run with the footmen, and they have wearied us, how ſhall we con-
tend with horſes 2 If we be wearied in a land of peace, what ſhall we do
in the ſwellings of Jordan 2° Jer. 12. 5. - . . .
II. He argues from the peculiar and gracious nature of thoſe ſuffer-
ings that befall the people of God; though their enemies and perſecu-
tors may be the inſtruments of inflićting ſuch ſufferings on them, yet they
are divine chaſtiſements; their heavenly Father has his hand in all, and
his wife end to ſerve by all : of this he has given them due notice, and
they ſhould not forget it, v. 5. Obſerve,
1. Thoſe afflićtions which may be truly perſecution as far as men.
are concerned in them, are fatherly rebukes and chaſtiſements as far as
God is concerned in them. Perſecution for religion, is ſometimes a cor-
rećtion and rebuke for the fins of profeſſors of religion, Men perſecute
them becauſe they are religious; God chaſtiſes them becauſe they are
not more ſo : men perſecute them becauſe they will not give up their
profeſſion ; God chaſtiſes them becauſe they have not lived up to their
profeſſion. - - -
2. God has direéted his people how they ought to behave themſelves
under all their afflićtions; they muſt avoid the extremes that many run
into. (1.) They muſt not deſpiſe the chaſtening of the Lord'; they
| muſt not make light of afflićtions, and be ſtupid and inſenſible under
them ; for they are the hand and rod of God, and his rebukes for fin.
They who make light of afflićtion, make light of God, and make light
of fin. (2.) They muſt not faint when they are rebuked ; they muſt
not deſpond and fink under their trial, nor fret and repine, but bear up
with faith and patience. (3.) If they run into either of theſe extremes,
it is a ſign they have forgotten their heavenly Father’s advice and exhor-
tation, which he has given them in true and tender affection.
3. Afflićtions, rightly endured, though they may be the fruits of
God’s diſpleaſure, are yet proofs of his paternal love to his people, and
care for them; (v. 6, 7.) “Whom the Lord loveth he chaſteneth, and
ſcourgeth every ſon whom he receiveth.” Obſerve, (1.) The beſt of
God’s children need chaſtiſement; they have their faults and follies,
which need to be correóted. (2.) Though God may let others alone in
their fins, he will correót fin in his own children; they are of his family,
and ſhall not eſcape his rebukes when they want them. (3.) In this he
aćts as becomes a father, and treats them like children ; no wife and good
father will wink at faults in his own children, as he would in others; his
relation and his affections oblige him to take more notice of the faults of
his own children, than of others. (4.) To be ſuffered to go on in fin
without a rebuke, is a ſad fign of alienation from God; ſuch are baſtards,
not ſons. They may call him Father, becauſe born in the pale of the
church; but they are the ſpurious offspring of another father, not of
God, v. 7, 8, , , , , * . . . . . .
4. Thoſe that are impatient under the diſcipline of their heavenly
Father, behave worſe toward him, than they would do toward earthly
parents, v. 9, 10. Here, (1.) The apoſtle commends a dutiful and ſub-
miſfive behaviour in children toward their earthly parents; we gave them.
reverence even when they eorrečted us. It is the duty of children to
give the reverence of obedience to the juſt commands of their parents,
and the reverence of ſubmiſfion to their corre&tion when they have been
diſobedient. Parents have not only authority, but a charge, from God,
to give their children correótion when it is due, and he has commanded
children to take ſuch corre&tion well: to be ſtubborn and diſcontent
under due correótion is a double fault; for the corre&tion ſuppoſes there
kas been a fault already committed againſt the parent’s commanding
power, and ſuperādds a further fault againſt his chaſtifing power. (2.)
From hence he recommends, a håmble and ſubmiſſive behaviour towards
our heavenly Father, when under his correčtion; and this he does by an
A.D., 62.
Cautions againſt Apoſtaſy.
HEBREws, XII.
but the fathers of our flesh, but God is the Father of our ſpirits. Our
fathers on earth were inſtrumental in the produćtion of our bodies, which
are but fleſh, a mean, mortal, vile thing formed out of the duſt of the
earth, as the bodies of the beaſts are; and yet as they are curiouſly
wrought, and made parts of our perſons, a proper tabernacle for the ſoul
to dwell in, and an organ for it to act by, we owe reverence and affec.
tion to thoſe who were inſtrumental in their procreation ; but then we
muſt owe much more to him who is the Father of our ſpirits. Our
ſouls are not of a material ſubſtance, not of the moſt refined fort; they
are not ea traduce—by traduction ; to affirm it is bad philoſophy, and
worſe divinity : they are the immediate offspring of God, who, after he
had formed the body of man out of the earth, breathed into him a vital
ſpirit, and ſo he became a living ſoul. [2.] Our earthly parents chaſ:
tened us for their own pleaſure. Sometimes they did it to gratify their
paſſion rather than to reform our manners. This is a weakneſs the fa-
thers of our fleſh are ſubjećt to, and this they ſhould carefully watch
againſt , for hereby they diſhonour that parental authority which God
has put upon them, and very much hinder the efficacy of their chaſtiſe-
ments... But the Father of our ſpirits never grieves willingly, nor afflićts
the children of men, much leſs his own children. It is always for our
profit ; and the advantage he intends us thereby, is no leſs than our bein
partakers of his holineſs ; it is to correót and cure thoſe finful diſorders
which make us unlike to God, and to improve and increaſe thoſe graces
which are the image of God in us, that we may be and act more like our
heavenly Father. God loves his children ſo, that he would have them
to be as like himſelf as can be, and for this end he chaſtiſes them when
they need it. . [3]. The fathers of our fleſh correóted us for a few days,
in our ſtate of childhood, when minors; and though we were in that
weak and peeviſh ſtate, we owed them reverence; and when we came to
maturity, we loved and honoured them the more for it. Our whole life
here is a ſtate of childhood, minority, and imperfeótion, and therefore we
muſt ſubmit to the diſcipline of ſuch a ſtate; when we come to a ſtate
of perfeótion, we ſhall be fully reconciled to all the meaſures of God’s
diſcipline over us now. [4.] God’s correótion is no condemnation ; his
children may at firſt fear leſt afflićtion ſhould come upon that dreadful
errand, and we cry, “Do not condemn me, but ſhew me wherefore thou
contendeſt with me,” Job 10: 2. But that is ſo far from being the de-
fign of God to his own people, that he therefore chaſtens them now,
that they may not be condemned with the world, 1 Cor. 11. 32. He does
it to prevent the death and deſtrućtion of their ſouls, that they may live
to God, and be like God, and for ever with him.
5. The children of God, under their afflićtions, ought not to judge
of his dealings with them by preſent ſenſe, but by reaſon, and faith, and
experience; (v. 11.) “No chaſtening for the preſent ſeeméthºto be
joyous, but grievous; nevertheleſs afterward it yieldeth the peaceable
fruits of righteouſneſs.” Where obſerve, (1.) The judgmefit of ſenſe
in this caſe—Afflićtions are not grateful to the ſenſe, but grievous'; the
fleſh will feel them, and be grieved by them, and groan under them. (2.)
The judgment of faith, which correóts that of ſenſe, and declares that a
ſanétified afflićtion produces the fruits of righteouſneſs; theſe fruits are
peaceable, and tend to the quieting and comforting of the ſoul. Afflic-
tion produces peace, by producing more righteouſneſs; for the fruit of
righteouſneſs is peace. And if the pain of the body contribute thus to
the peace of the mind, and ſhort preſent afflićtion produces bleſſed fruits
of a long continuance, they have no reaſon to fret or faint under it;
but their great concern is, that the chaſtening they are under may be
endured by them with patience, and improved to a greater degree of
holineſs. -
[1..] That their afflićtion may be endured with patience, which is the
main drift of the apoſtle's diſcourſe on this ſubjećt; and he again returns
to exhort them, that for the reaſon before mentioned, they ſhould lift
Qup the hands that hang down, and the feeble knees, v. Hº. A burthen of
afflićtion is apt to make the chriſtian's hands hang down, and his knees
grow feeble, to diſpirit him and diſcourage him ; but this he muſt ſtrive
againſt, and that for two reaſons. First, That he may the better run
his ſpiritual race and courſe. ... Faith, and patience, and holy courage and
reſolution, will make him walk more ſteadily, keep a ſtraighter path,
prevent wavering and wandering. Secondly, That he may encourage
and not diſpirit others: that are in the ſame way with him. There are
many that are in the way to heaven, who yet walk but weakly and lamely
in it. Such are apt to diſeourage one another, and hinder-one another;
but it is their duty to take courage, and ačt by faith, and ſo help one
another for wºrd it; the way to heaven. .
Vol. V. No. 105. . †
argument from the leſs to the greater. [1..] Our earthly fathers are I
[2] That their afflićtion may be improved to a greater degree of
holineſ:... Since this is God's deſign, it ought to be the deſign and con.
cern of his children; that with renewed ſtrength and patience they may
Jollow peace with all men, and holineſs, v. 14. If the children of God
grow impatient under afflićtion, they will neither walk ſo quietly and
peaceably toward men, nor ſo piouſly toward God, as they ſhoulá' do;
but faith and patience will enable them to follow peace and holineſs too,
** a man follows his calling, conſtantly, diligently, and with pleaſure.
Qbſerve, First, It is the duty of chriſtians, even when in a ſuffering
ſtate, to fºllow peace with all men, yea even with thoſe who may be in:
ſtrumental in their ſufferings. That is a hard leſſon, and a high attain-
ment, but it is what Chriſt has called his people to. sufferings are apt
to four the ſpirit, and ſharpen the paſſions; but the children of Gód
muſt follow peace with all men. Secondly, Peace and holineſs are con-
neéted together; there can be no right peace without holineſs. "There
may be prudence and diſcreet forbearance, and a ſhew of friendſhip and
good-will to all; but this true chriſtian peaceableneſs is never föurid
ſeparate from holineſs. We muſt not, under pretence of living peace-
ably with all men, leave the ways of holineſs, but cultivate peace in a
way of holineſs. Thirdly, Without holineſ; no man shall Jée the Lord.
The viſion of God our Saviour in heaven is reſerved as the reward of ho-
lineſs, and the ſtreſs of our ſalvation is laid upon our holineſs; though
placid peaceable diſpoſition contributes much to our meetneſs for
€31 Ven.
6. Where afflićtions and ſufferings for the ſake of Chriſt are not con-
fidered by men as the chaſtiſement of their heavenly Father, and im-
proved as ſuch, they will be a dangerous ſnare, and temptation to apoſ.
taſy, which every chriſtian {hould moſt carefully watch againſt ; (v. 15,
16.) Looking diligently left any man fail of the grace of God. Here the
apoſtle enters a ſerious caveat againſt apoſtaſy, and backs it with an awful
example. w ‘. . . . . ... .
(1.) He enters a ſerious caveat againſt apoſtaſy, v. 15. Where you
may obſerve, [1..] The nature of apoſtaſy ; it is failing of the grace of
God; it is to become bankrupts in religion, for want of a good founda-
tion, and ſuitable care and diligence; it is failing of the grace of God;
coming ſhort of a principle of true:grace in the ſoul, notwithſtanding the
means of grace and a profeſſion of religion; and ſo coming ſhort of the
love and favour of God here and hereafter. . [2]. The conſequeñges of
apoſtaſy ; where perſons fail of having the iruegrace gf God, *:::3% ºf
bitterneſs will ſpring up ; corruption will prevail and break förth; a
root of bitterneſs, a bitter root producing bitter' fruits to themſelves and
others; to themſelves corrupt principles, which lead to apoſtaſy; and
are greatly ſtrengthened and radicated by apoſtaſy ; damnable errors;
(to the corrupting of the doćtrine and worſhip of the chriſtian church,
and corrupt pračtices. Apoſtates generally grow worſe and worſe, and
fall into the groſſeſt wickedneſs, which uſually ends either in downright
atheiſm or in deſpair. This produces bitter fruits to others, téthé
churches to which theſe men belonged ; by their corrupt principles and
pračtices, many are troubled, the peace of the churches broken, the peage
of men’s minds diſturbed, and many defiled, tainted with thoſe bad prin-
ciples, and drawn into defilifig pračices; ſo that the churches ſuffer both
in their purity and peace. But the apoſtates themſelves will be the
greateſt ſufferers at laſts, º, . tº . . . . . . . . . . ;
(2.) The apoſtle backs the caution with an awful example, and that
is, that of Eſau;, who, though born within the pale of the church, and
having the birthright as the eldeſt ſon, and ſo entitled to the privilege of
being prophet, prieſt, and king, in his family, was ſo profane as to deſpiſe
theſe ſacred privileges, and to ſell his birthright for a moºſel ºf meat.
Where obſerve, [i..] Eſau’s fin; he profanely deſpiſed and ſold the
birthright, and all the advantages attending it; ſo do apoſtates, who, to
avoid perſecution, and enjoy ſenſual eaſe and pleaſure, though they bore
the charaćter of the children of God, and had a viſible right to the bleſſ.
ing and inheritance, give up all the pretenſions thereto. [2] Eſau’s
puniſhment ſuitable to his fin. His conſcience was convinced of his fin
- “... -->
and folly, when it was too late; “he would afterwards have inherited
the bleſfing, but he was reječted,” &c. His puniſhment lay in two things.
| First, He was condemned by his own conſcience; he now ſaw that the
bleſfing he had made ſo light of, was worth the having, worth the ſeek-
ing; though with much carefulneſs and many tears. Secondly. He was
rejećted of God; heft und no place of repeatance in God, in his father, Gr
of true repentance in his own ſoul; the bleſfing was given to another;
| evento hinto whom he ſold it for a meſs of pottage.” Eſau, in his great
| wickedneſs; had made the bargain, and God, in his righteous judgment,
ratifies and confirms it, and would not ſuffer Iſaac to reverſe it." Leãrà,
7 G-
A.D. 62. * HEBREWS, XII. The Nature of the Chriſtian Economy. -
I. Apoſtaſy from Chriſt is the fruit of preferring the gratification of the
fleſh to the bleſſing of God and the heavenly inheritance. 2., Sinners
will not always have ſuch mean thoughts of the divine bleſfing, and in-
heritance as now they have. The time is coming when they will think
no pains too great, no cares no tears too much to obtain the loſt bleſſing.
3. When the day of grace is over, (as ſometimes it may be in this life.)
they will find no place for repentance : they cannot repeat aright of their
fin ; and God will not repent of the ſentence he has paſſed upon them
for their fin. And therefore, as the defign of all, chriſtians ſhould never
give up their title, and hope of their Father’s bleſfing and inheritance,
clear and bright. 3. It was a dreadful and terrible diſpenſation; the
Jews could not bear the terror of it. The thunder and the lightning,
the trumpet ſounding, the voice of God himſelf ſpeaking to thern, ſtruck
them with ſuch dread, that they entreated that the word should not be ſo
spoken to them any more, v. 19. Yea, Moſes himſelf ſaid, I exceedingly
jear and quake. The beſt of men on earth are not able to converſe imme-
diately with God and his holy angels. The goſpel-ſtate is mild, and
kind, and condeſcending, ſuited to our weak frame. 4. It was a limited
diſpenſation; all might not approach to that mount, but only Moſes and
Aaron. Under the goſpel we have all acceſs with boldneſs to God. 5.
and expoſe themſelves to his irrevocable wrath and curſe, by deſerting || It was a very dangerous diſpenſation. The mount burned with fire, and
their holy religion, to avoid ſuffering ; which, though this may be perſe-
cution as far as wicked men are concerned in it, is only a rod of correc-
tion and chaſtiſement in the hand of their heavenly Father, to bring
them near to himſelf in conformity and communion. This is the force
of the apoſtle’s arguing from the nature of the ſufferings of the people
of God, even when they ſuffer for righteouſneſs' ſake; and the reaſoning
is very ſtrong. -
18. For ye are not come unto the mount that might
be touched, and that burned with fire, nor unto blackneſs,
and darkneſs, and tempeſt, 19. And the ſound of a trum-
pet, and the voice of words; which voice they that heard,
entreated that the word ſhould not be ſpoken to them any
more : 20. (For they could not endure that which was
commanded, And if ſo much as a beaſt touch the moun-
tain, it ſhall be ſtoned, or thruſt through with a dart: 21.
And ſo terrible was the fight, that Moſes ſaid, I exceed-
ingly fear and quake :) - 22. But ye are come unto mount
Sion, and unto the city of the living God, the heavenly
Jeruſalem, and to an innumerable company of angels,
23. To the general iº and church of the firſt-born,
which are written in heaven, and to God the judge of all,
and to the ſpirits of juſt men made perfect, 24. And to
Jeſus the mediator of the new covenant, and to the blood
of ſprinkling, that ſpeaketh better things than that of Abel.
25. See that ye refuſe not him that ſpeaketh. For if they |
eſcaped not who refuſed him that ſpake on earth, much ||
more ſhall not we eſcape, if we turn away from him that
Jpeaketh from heaven: 26. Whoſe voice then ſhook the
earth. : but now he hath promiſed, ſaying, Yet once more
I ſhake not the earth only, but alſo heaven. 27. And this
word, Yet once more, ſignifieth the removing of thoſe
things that are ſhaken, as of things that are made, that
thoſe things which cannot be ſhaken may remain. 28.
Wherefore we receiving, a kingdom which cannot be
moved, let us have grace, whereby we may ſerve God
acceptably with reverence and godly fear. 29. For our
Göd is a conſuming fire.
... rº . . . . . . . . * * : . . . . ; ; , . . . . . . . . $
Here the apoſtle goes on to engage the profeſſing Hebrews to perſe-
vérance in their chriſtian courſe and conflićt, and not to relapſe again into
Judaiſm. This he does by ſhewing theft, how much the ſtate of the
goſpel church differed from that of the Jewiſh church, and how much it
reſembles the ſtate of the church in heaven, and on both accounts de-
. and deſerves our diligence, patience, and perſeverance in chriſ.
tiarity. " l . . . . . . . . . . . . - . . . . . . . . . . . . .
Hów much the goſpel-church differs from the Jewiſh church, and how
much it,excels. And here we have a very particular deſcription of the
ſtate of the church under the Moſaic diſpenſation, iv. 18...21s ºl. It was
a groſs ſenſible ſtate. Mount Sinai, on which that church, ſtate was con-
ſtituted, was a mount that might be touched, (v. 18.) a groſs, Ralpable
and ſo, more heavy. The ſtate of the göſpelléhürch'bn 'mount Zionis
more ſpiritual, rational, and eaſy. 2. It was a dark diſpenſation. Upon
t *
that mount there were blackneſs and darkneſs, and that church, ſtate was
cóvered with dark'ſhadºws and types: the goſpel-ſtate is much, more
whatever man or beaſt touched the mount, they muſt be stoned, or thrust
through with a dart, v. 20. It is true, it will be always dangerous for
preſumptuous and brutiſh finners to draw nigh to God; but it is not
immediate and certain death, as here it was. This was the ſtate of the
Jewiſh church, fitted to awe a ſtubborn and hard-hearted people, to ſet
forth the ſtrićt and tremendous juſtice of God, to wean the people of
God from that diſpenſation, and to make them more readily to em-
brace the ſweet and gentle economy of the goſpel-church, and adhere
to lt.
II. He ſhews how much the goſpel-church repreſents the church tri-
umphant in heaven; what communication there is between the one and
the other, . The goſpel-church is called mount Zion, the heavenly Jeru-
salem, which is free ; in oppoſition to mount Sinai, which tendeth to bon-
dage, Gal. 4. 24. This was the hill on which God ſet his King the
Meſſiah. Now in coming to mount Zion, believers come into heavenly
places, and into a heavenly ſociety.
1. Into heavenly places; the city of the living God. God has taken
up his gracious reſidence in the goſpel-church, which on that account is
an emblem of heaven. There his people may find him ruling, guiding,
fanétifying, and comforting them; there he ſpeaks to them by the goſ.
pel-miniſtry ; there they ſpeak to him by prayer, and he hears them ;
there he trains them up for heaven, and gives them the earneſt of their
inheritance. 2. To the heavenly Jeruſalem as born and bred there; as
free denizens there. Here believers have clearer views of heaven, plainer
* for heaven, and a greater meetneſs and more heavenly temper
Of 10 Ull,
2. To a heavenly ſociety. (1.) To an innumerable company of angels,
who are of the ſame family with the ſaints, under the ſame head, and in a
great meaſure employed in the ſame work, miniſtering to believers for
their good, keeping them all in their ways, and pitching their tents about
them. Theſe for number are innumerable, and for order and union are
a company, and a glorious one. And thoſe who by faith are joined to
the goſpel-church, are joined to the angels, and ſhall at length be like
them, and equal with them. (2.) “To the general aſſembly and church
of the firſt-born that are written it heaven,” that is, to the univerſal
church, however diſperſed. By faith we come to them; have commu-
nion with them in the ſame Head, by the ſame Spirit, and in the ſame
bleſſed hope ; and walk in the ſame way of holineſs; grappling with the
ſame ſpiritual enemies, and haſting to the ſame reſt, vićtory, and glorious
triumph ; where will be the general aſſembly of the firſt-born, the ſaints
of former and earlier times, who ſaw the promiſes of the goſpel-ſtate, but
received them not, as well as thoſe who firſt received them under the goſ-
pel, and were regenerated thereby, and ſo were the firſt-born, and the
firſt-fruits of the goſpel-church; and thereby, as the firſt-born, advanced
to greater honours and privileges than the reſt of the world. Indeed all
| the children of God are heirs, and every one has the privileges of the
| firſt-born. The names of theſe are written in heaven, in the records of
the church there, written among the living in Jeruſalem ; they have a
good repute for their faith and fidelity, and are enrolled in the Lamb's
book of life, as citizens are enrolled in the livery-books. (3.) To God
the Judge of all ; that great God who will judge both Jew and Gentile
according to the law they are under : believers come to him now by
faith, make ſupplication to their Judge, and receive a ſentence of abſo-
lution in the goſpel, and in the court of their conſciences now, by which
they know they ſhall be juſtified hereafter. (4.) To the spirits of just
men made perfect ; to the beſt ſort of men, the righteous, who are more
excellent than their neighbours; to the beſt part of juſt men, their
..] ſpirits, and to theſe in their beſt ſtate made perfeót. Believers have
place ; ſo was the diſpenſation. It was very much exter al and earthly,
union with departed ſaints in one and the ſame Head and Spirit, and a
title to the ſame inheritance, of which thoſe on earth are heirs, thoſe in
heaven poſſeſſors. (5.) To Jesus the Mediator of the new covenant, and
to the blood of ſprinkling that ſpeaketh better things than that of Abel.
! This is none of the leaſt of the many encouragements there are to perſe-
tº
A. D. 62.
The Nature of the Chriſtian Economy.
HEBREWS, XIII.
werance in the goſpel-ſtate, fince it is a ſtate of communion with Chriſt
the Mediator of the new covenant, and of communication of his blood
that ſpeaketh better things than the blood of Abel. [1..] The goſpel.
covenant is a new covenant diſtinét from the covenant of works, and it
is now under a new diſpenſation diſtinét from that of the old teſtament.
[2.] Chriſt is the Mediator of this new covenant; he is the middle Per-
ſon that goes between both parties, God and man; to bring them toge-
ther in this covenant ; to keep them together, notwithſtanding the fins
of the people, and God’s diſpleaſure againſt them for fin; to offer up
our prayers to God, and to bring down the favours of God to us; to
plead with God, for us, and to plead with us for God; and at length to
bring God and his people together in heaven, and to be a Mediator of
fruition between them for ever; they beholding and enjoying God in
Chriſt, and God beholding and bleſfing them in Chriſt. [3.] This cove-
nant is ratified by the blood of Chriſt ſprinkled upon our conſciences, as
the blood of the ſacrifice was ſprinkled upon the altar and the ſacrifice.
This blood of Chriſt pacifies God, and purifies the conſciences of men.
[4.] This is ſpeaking blood, and it ſpeaks better things than that of
Abel. First, It ſpeaks to God in behalf of finners; it pleads not for
vengeance, as the blood of Abel did on him who ſhed it, but for mercy.
Secondly, To finners, in the name of God, it ſpeaks pardon to their fins,
peace to their ſouls; and beſpeaks their ſtrićteſt obedience, and higheſt
love and thankfulneſs. &
Now the apoſtle having thus enlarged upon the argument to perſeve-
rance taken from the heavenly nature of the goſpel-church ſtate, he cloſes
the chapter by improving the argument in a manner ſuitable to the
weight of it; (v. 25, &c.) See then that ye refuſe not him that ſpeaketh ;
that ſpeaketh by his blood; and not only ſpeaketh after another manner
than the blood of Abel ſpake from the ground, but than God ſpake by
the angels, and by Moſes ſpake on mount Sinai; then he ſpake on earth,
now he ſpeaks from heaven. Here obſerve,
1. When God ſpeaks to men in the moſt excellent manner, he juſtly
expects from them the moſt ſtrićt attention and regard. Now it is in the
goſpel that God ſpeaks to men in the moſt excellent manner. For, (1.)
He now ſpeaks from a higher and more glorious ſeat and throne, not
from mount Sinai, which was on this earth, but from heaven. (2.) He
fpeaks now more immediately by his inſpired word, and by his Spirit,
which are his witneſſes. He ſpeaks not now any new thing to men, but
by his Spirit ſpeaks the ſame word home to the conſcience. (3.) He
ſpeaks now more powerfully and effe&tually. Then indeed his voice
ſhook the earth, but now, by introducing the goſpel-ſtate, he hath
ſhaken not only the earth, but the heavens; not only ſhaken the hills and
mountains, or the ſpirits of men, or the civil ſtate of the land of Canaan,
to make room for his people : he hath not only ſhaken the world, as he
then did, but he hath ſhaken the church, that is, the Jewiſh nation, and
ſhaken them in their church-ſtate, which was in Old-Teſtament times a
heaven upon earth; this their heavenly ſpiritual ſtate he hath now
ſhaken. It is by the goſpel from heaven that God ſhook to pieces the
civil and eccleſiaſtical ſtate of the Jewiſh nation, and introduced a new
ſtate of the church, that cannot be removed, ſhall never be changed
for any other on earth, but ſhall remain till it be made perfect in heaven.
2. When God ſpeaks to men in the moſt excellent manner, the guilt
of thoſe who refuſe him is the greater, and their puniſhment will be more
unavoidable and intolerable ; there is no eſcaping, no bearing it, v. 25.
The different manner of God’s dealing with men under the goſpel, in a
way of grace, aſſures us, that he will deal with the deſpiſers of the gºſpel,
after a different manner than he does with other men, in a way of judg-
ment. The glory of the goſpel, which ſhould greatly recommend it to
our regard, appears in theſe three things: (1.) It was by ſound of the
goſpel-trumpet, that the former diſpenſation and ſtate of the church of
God were ſhaken and removed ; and ſhall we deſpiſe that voice of God,
that pulled down a church and ſtate of ſo long ſtanding, and of God’s
own building 2 (2.) It was by the ſound of the goſpel-trumpet that a
new kingdom is erected for God in the world, which can never be ſo
ſhaken as to be removed. This was a change made once for all; no
other change ſhall take place, till time shall be no more. We have now
received a kingdom that cannot be moved, ſhall never be removed, never
give way to any new diſpenſation. The canon of ſcripture is now per-
fe&ted, the Spirit of prophecy is ceased, the myſtery of God finiſhed, he
has put his laſt hand to it. The goſpel-church may be made more large,
more proſperous, more purified from contračted pollution, but it ſhall
never be altered for another diſpenſation ; they who periſh under the
goſpel, periſh without remedy. And from hence the apoſtle juſtly con-
cludes, [1..] How neceſſary it is for us to obtain grace from God, to
C.
serve him acceptably; if we be not accepted of God under this diſpenſa.
tion, we ſhall never be accepted at all; and we loſe all our labour in reli-
gion if we be not accepted of God. [2.] We cannot worſhip God ac-
| Cºpfally, unleſs we worſhip him with godly reverence and fear. As faith,
ſo holy fear, is neceſſary to acceptable worſhip. [3.]. It is only the
grace of God that enables us to worſhip God in a right manner : nature
cannot come up to it ; it can produce neither that precious faith nor that
holy fear, that are neceſſary to acceptable worſhip. (3.) God is the
fame juſt and righteous God under the goſpel, that he appeared to be
under the law ; though he be our God in Chriſt, and now deals with us
in a more kind and gracious way, yet he is in himſelf a consuming Fire;
that is, a God of ſtrićt juſtice, who will avenge himſelf on all the de-
ſpiſers of his grace, and upon all apoſtates; and, under the goſpel, the
juſtice of God is diſplayed in a more awful manner, though not in ſo
ſenſible a manner as under the law ; for here we behold divine juſtice
ſeizing upon the Lord Jeſus Chriſt, and making him a propitiatory Sacri-
fice, his ſoul and body an offering for fin, which is a diſplay of juſtice
far beyond what was ſeen and heard on mount Sinai when the law was
given.
CHAP, XIII.
The apostle, having treated largely of Christ, and faith, and free grace,
and gospel privileges, and warned the Hebrews against apostasy, now,
in the close of all, recommends ſeveral excellent duties to them, as the
proper fruits ºf faith; (v. 1...17.) then bespeaks their prayers for him,
and offers up his prayers to God for them, gives them some hope of seeing
himself and Timothy, and ends with the general salutation and benedic.
tion, v. 18, to the end.
1. Lº. brotherly love continue. 2. Be not forgetful to
entertain ſtrangers : for thereby ſome have enter-
tained angels unawares. 3. Remember them that are in
bonds, as bound with them; and them which ſuffer adver-
ſity, as being yourſelves alſo in the body. 4. Marriage is ho-
nourable in all, and the bed undefiled: but whoremongers
and adulterers God will judge. 5. Let your converſation be
without covetouſneſs; and be content with ſuch things as
ye have : for he hath ſaid, I will never leave thee, nor
forſake thee. 6. So that we may boldly ſay, The Lord is
my helper, and I will not fear what man ſhall do unto me.
7. Remember them which have the rule over you, who
have ſpoken unto you the word of God: whoſe faith
follow, conſidering the end of their converſation : 8. Jeſus
Chriſt the ſame yeſterday, and to-day, and for ever, 9.
Be not carried about with divers and ſtrange doćtrines.
For it is a good thing that the heart be eſtabliſhed with
grace; not with meats, which have not profited them
that have been occupied therein. 10. We have an altar
whereof they have no right to eat which ſerve the taber-
nacle. 11. For the bodies of thoſe beaſts, whoſe blood is
brought into the ſanétuary by the high-prieſt for ſin, are
burnt without the camp. 12. Wherefore Jeſus alſo, that
he might ſanétify the people with his own blood, ſuffered
without the gate. 13. Let us go forth therefore unto
him without the camp, bearing his reproach. 14. For
here we have no continuing city, but we ſeek one to
come. 15. By him therefore let us offer the ſacrifice of
praiſe to God continually, that is, the fruit of our lips,
giving thanks to his name. 16. But to do good and to
communicate forget not : for with ſuch ſacrifices God is
well pleaſed. 17. Obey, them that have the rule over
you, and ſubmit yourſelves : for they watch for your
ſouls, as they that muſt give account, that they may do
it with joy, and not with grief: for that is unprofitable
for you.
A. D. 62.
The defign of Chriſt in giving himself fºr us, is, that he may pur-
chaſe to himself a peculiar people, zealous of good works. Now the apoſtle
calls the believing Hebrews to the performance of many excellent duties,
in which it becomes chriſtians to excel. &
I. To brotherly love; (v. 1.) by which he does not only mean a
general aff &tion to all men, as our brethren by nature, all made of the
fame blood, nor that more limited affection which is due to thoſe who
are of the ſame immediate parents, but that ſpecial and ſpiritual affection
which ought to be among the children of God. J. It is here ſuppoſed
that the Hebrews had this love one for another ; though, at this time, that
nation was miſerably divided and diſtraćted among themſelves, both
about matters of religion and the civil ſtate, yet there was true brotherly
love left among thoſe of them who believed on Chriſt; and this appeared
in a very eminent manner preſently after the shedding forth of the Holy
Ghost, when they had all things common, and sold their possessions to make
a general fund of ſuitfiſtence to their brethren. The ſpirit of chriſtianity
is a ſpirit of love ; faith works by love; the true religion is the ſtrongeſt
bond of friendſhip ; if it be not ſo, it has its name for nothing. 2. This
brotherly love was in danger of being loſt, and that in a time of perſecution,
when it would be moſt neceſſary; it was in danger of being loſt by thoſe
diſputes that were among them concerning the reſpect they ought ſtill to
have to the ceremonies of the Moſaic law. Diſputes about religion too
, often produce a decay of christian affection ; but this must be guarded
against, and all proper means uſed to preſerve brotherly love: christians
ſhould always love and live as brethren, and the more they grow in de-
vout affection to God their heavenly Father, the more they will grow in
love to one another for his ſake.
II. To hoſpitality ; (p. 2.) Be not forgetful to entertain strangers.
We muſt add to brotherly kindneſs, charity. Where obſerve, 1. The
duty required—to entertain strangers, both thoſe that are strangers to
the commonwealth % Iſrael, and strangers to our perſons ; eſpecially thoſe
who know themſelves to be strangers here, and are seeking another coun-
try; which is the caſe of the people of God, and was ſo at this time;
the believing Jews were in a deſperate and diſtreſſed condition; but he
ſeems to ſpeak of strangers as such, though we know not who they are,
nor whence they come ; yet, ſeeing they are without any certain dwell-
ing place, we ſhould allow them room in our hearts and in our houſes, as
•.e have opportunity and ability. 2. The motive—thereby some have
entertained angels unawares ; ſo Abraham did, (Gen. 18.) and Lot;
(Gen. 19.) and one of thoſe that Abraham entertained, was, the Son of
God; and though we cannot ſuppoſe this will ever be our caſe, yet
what we do to strangers, in obedience to him, he will reckon and reward
as done to himſelf ; (Matth. 25. 35.) I was a stranger, and ye took me
in. God has often beſtowed honours and favours upon his hoſpitable
ſervants, beyond all their thoughts, unawares. -
III. To chriſtian ſympathy ; (v. 3.) Remember those that are in
bonds. Where obſerve, 1. The duty—to remember those that are in
Öonds and in adversity. (1.) God often orders it ſo, that while ſome
chriſtians and churches are in adversity, others enjoy peace and liberty.
All are not called at the ſame time to resist unto blood. (2.) Thoſe
that are themſelves at liberty, muſt ſympathize with those that are in
bonds and adversity, as if they were bound with them in the ſame chain : .
they muſt feel the ſufferings of their brethren. 2. The reaſon of the
duty—as being yourselves in the body; not only in the body natural, and
ſo liable to the like ſufferings ; and you ſhould ſympathize with them
now, that others may ſympathize with you when your time of trial
comes ; but in the ſame myſtical body, under the ſame Head; and $f one
anember ſuffer, all the rest suffer with it, I Cor. 12. 26. It would be
unnatural in christians not to bear each other’s burthens. |
IV. To purity and chaſtity, v. 4. Here you have, 1. A recom-
mendation of God’s ordinance of marriage, that it is honourable in all,
and ought to be ſo eſteemed by all, and not denied to thoſe to whom
God has not denied, it ; it is honourable, for God inſtituted it for man in
paradiſe, knowing it was not good for him to be alone ; he married and
bleſſed the firſt couple, the firſt parents of mankind, to dire&t all to look
unto God in that great concern, and to marry in the Lord. Chriſt ho-
noured marriage with his preſence and firſt miracle; it is honourable, as
a means to prevent impurity and a deftled bed; it is honourable and
happy, when perſons come together pure and chaſte, and preſerve the
marriage bed undefiled, not only from unlawful, but inordinate affections.
2. A dreadful, but juſt cenſure of impurity and lewdneſs; whoremongers
and adulterers God will judge. º God knows who are guilty of ſuch
fins, no darkneſs can hide them from him. (2.) He will call ſuch fins |
by their proper names, not by the names of love and gallantry, but of
|
HEBREWS, XIII.
Various Duties.
whoredom and adultery, whoredom in the ſingle ſtate, and adultery in
the married ſtate. (3.) He will bring them into judgment, he will judge
them, either by their own conſciences here, and set their sins in order
before them for their deep humiliation; and conſcience, when awakened,
will be very ſevere upon ſuch finners; or he will ſet them at his tribunal
at death, and in the laſt day; he will convićt them, condemn them, and
caſt them out for ever, if they die under the guilt of this fin.
V. To christian contentment, v. 5, 6. Here obſerve, 1. The ſin
that is contrary, to this grace and duty—covetoſhgſ, an over eager
deſire of the wealth of this world, envying thoſe who have more than
we ; this fin we muſt allow no place in our conversation ; for though it
be a ſecret luft lurking in the heart, if it be not ſubdued, it will enter
into our conversation, and diſcover itſelf in our manner of ſpeaking and
aćting ; we muſt take care not only to keep this fin down, but to root it
out of our ſouls. 2. The duty and grace is contrary to covetousness—being
ſatisfi.d and pleaſed with ſuch things as we have ; preſent things, for paſt
things cannot be recalled, and future things are only in the hand of God;
what God gives us from day to day, we muſt be content with it, though
it fall ſhort of what we have enjoyed heretofore, and though it do not
come up to our expe&tations for the future ; we muſt be content with our
preſent lot, we muſt bring our minds to our preſent condition, and this
is the ſure way to contentment ; and they who cannot do it, would not.
be contented though God ſhould raiſe their condition to their minds, for
the mind would riſe with the condition. Haman was the great court-
favourite, and yet not contented; Ahab, on the throne, and yet not con.
tented ; Adam, in paradiſe, and yet not contented; yea, the angels, in
heaven, and yet not contented; but Paul, though abaſed and empty,
had learned in every state, in any state, therewith to be content. 3. What
reaſon chriſtians have to be contented with their preſent lot : (1.) “God
hath ſaid, I will never leave thee, nor forſake thee,” v. 5, 6. This was.
ſaid to Joſhua, (ch. 1. 5.) but belongs to all the faithful ſervants of
God. Old-Teſtament promiſes may be applied to New-Teſtament
ſaints ; this promiſe contains the ſum and ſubſtance of all the promiſes;
I will never, mo, never leave thee, nor ever forsake thee. Here are no leſs.
than five negatives heaped together, to confirm the promiſe ; the true.
believer ſhall have the gracious preſence of God with him in life, at
death, and for ever. (2.) From this comprehenſive promiſe they may
aſſure themſelves of help from God; (v. 6.) “So that we may boldly
ſay, The Lord is my Helper; I will not fear what man ſhall do unto
me.” Men can do nothing againſt God, and God can make all that men.
do againſt his people, to turn to their good.
VI. To the duty chriſtians owe to their miniſters, and that both to
thoſe that are dead, and to thoſe that are yet alive.
1. To thoſe that are dead; (v. 7.) Remember them that have had the
rule over you. Here obſerve, (1.) The deſcription given of them ;
they were ſuch as had the rule over them, and had ſpoken to them the word
ºf God their guides and governors, who had spoken to them the word of
God. Here is the dignity to which they were advanced—to be rulers
and leaders of the people, not according to their own will, but the will
and word of God; and this charaćter they filled up with ſuitable duty :-
they did not rule at a diſtance, and rule by others, but they ruled by.
perſonal preſence and inſtruction, according to the word of God. (2.)
The duty owing to them, even when they were dead; [1..] “Remember
them—their preaching, their praying, their private counſel, their exam-
ple.” [2.]. “ Follow their faith ; be ſteadfaſt in the profeſſion of the
faith they preached to you, and labour after the grace of faith by which
they lived and died ſo well. Conſider the end of their conversation, how
quickly, how comfortably, how joyfully, they finiſhed their courſe 1”
Now this duty of following the ſame true faith in which they had
been inſtructed, the apoſtle enlarges much upon, and preſſes them ear-
neſtly to it, not only from the remembrance of their faithful deceaſed
guides, but from ſeveral other motives : *
First, From the immutability and eternity of the Lord Jeſus Chriſt.
Though their miniſters were ſome dead, others dying, yet the great,
Head and High Prieſt of the church, the Bishop of their ſouls, ever lives,
and is ever the ſame ; and they ſhould be ſteadfaſt and unmoveable, in
imitation of Chriſt, and ſhould remember that Chriſt ever lives to obſerve
and reward their faithful adherence to his truths, and to obſerve and
puniſh their finful departure from him. Christ is the ſame in the Old-
Teſtament day, in the goſpel day, and will be ſo to his people for ever.
Secondly, From the nature and tendency of thoſe erroneous doćtrines
that they were in danger of falling in with. 1. They were divers and
various, (v. 9.) different from what they had received from their for-
mer faithful teachers, and inconfiſtent with themſelves. 2. They were
A.D. 62.
Various Duties
HEBREws, XIII.
ſtrange doćtrines ; they were ſtrange doćtrines, ſuch as the goſpel-church
was unacquainted with, foreign to the goſpel. 3. They were of an un-
£ettling, diſtraćting nature, like the wind by which the ſhip is toſſed,
and in danger of being driven from its anchor, carried away, and ſplit
upon the rocks. They were quite contrary to that grace of God, that
fixes and eſtabliſhes the heart, which is an excellent thing. Theſe ſtrange
doćtrines keep the heart always fluêtuating and unſettled. 4. They are
mean and low as to their ſubjećt ; they are about external, little, periſh-
ing things, ſuch as meats and drinks, &c. 5. They were unprofitable ;
thoſe who were moſt taken with them, and employed about them, got
no real good by them to their own ſouls; they did not make them more
holy, nor more humble, nor more thankful, nor more heavenly. 6.
They would exclude thoſe who embraced them, from the privileges of
the chriſtian altar; (v. 10.). We have an altar. This is an argument
of great weight, and therefore the apostle inſiſts the longer upon it.
Obſerve, -
(1.) The christian church has its altar. It was objećted against the
primitive christians, that their aſſemblies were destitute of an altar; but
that was not true. We have an altar, not a material altar, but a perſonal
tinually. In this are included all adoration and prayer, as well as thankſ.
giving ; this is the fruit of our lips; we muſt ſpeak Jorth the praiſes of
| God from unfeigned lips; and this muſt be only offered to God, not to
| angels, or faints, or any creature, but to the name of God alone ; and it
w muſt be by Chriſt, in a dependence upon his meritorious ſatisfaction and
interceſſion. 2. The ſacrifice of alms-deeds, and christian charity ;
(v. 16.) “To do good, and to communicate, forget not : for with ſuch
ſacrifices God is well pleaſed.” We muſt, according to our power, CO%2=
municate to the neceſſities of the ſouls and bodies of men ; not contenting
ourſelves to offer the sacrifice of our lips, mere words, but the sacrifice of
good deeds ; and theſe we muſt lay down upon this altar, not depending
upºn the merit of our good deeds, but of our great High Priest; anã
with such sacrifices as theſe, adoration and alms thus offered up, God is
well pleased; he will accept the offering with pleaſure, and will accept
and bleſs the offerers through Chriſt. - *
2. Having thus told us the duty christians owe to their deceaſed
miniſters, which principally conſiſts in following their faith, and not de-
parting from it ; the apostle tells us what is the duty that people owe
to their living ministers, (v. 17.) and the reaſons of that duty : (1.)
one, and that is Christ; he is both our Altar, and our Sacrifice; he
Jánctifies the gift. The altars under the law were types of Christ; the
brazen altar of the ſacrifice, the golden altar of his interceſſion.
(2.) This altar furniſhes out a feast for true believers, a feast upon
the ſacrifice, a feast of fat things; ſpiritual strength, and growth, and
holy delight, and pleaſure. The Lord’s table is not our altar, but it is
furniſhed with proviſion from the altar. Christ our Passover is sacrificed
Jor us, (1 Cor. 5. 7.) and it follows, therefore let us keep the feast.
The Lord’s ſupper is the feast of the goſpel-paſſover.
(3.) Thoſe who adhere to the tabernacle of the Levitical diſpenſation,
or return to it again, exclude themſelves from the privileges of this altar,
from the benefits purchaſed by Christ. If they serve the tabernacle,
they are reſolved to ſubječt themſelves to antiquated rites and ceremonies,
to renounce their right to the christian altar; and this part of the argu-
ment he first proves, and then improves. [1..] He proves that this fer.
vile adherence to the Jewiſh state is a bar to the privileges of the goſpel-
altar; and he argues thus under the Jewiſh law; “No part of the fin-
offering was to be eaten, but all muſt be burnt without the camp while
they dwell in tabernacles, and without the gates when they dwell in
cities :” now if they will still be ſubječt to that law, they cannot eat at
|
|
the goſpel-altar; for that which is eaten there, is furniſhed from Christ,
who is the great Sin-offering. Not that it is the very ſin-offering itſelf,
as the papists affirm ; for then it was not to be eaten, but burnt, but the
goſpel-feast is the fruit and procurement of the ſacrifice, which they have
no right to, who do not acknowledge the ſacrifice itſelf. And that it
might appear that Christ was really the Antitype of the ſin-off-ring, and,
as ſuch, might ſanétify or cleanſe his people with his own blood, he con-
formed himſelf to the type, in ſuffering without the gate. This was a
striking ſpecimen of his humiliation, as if he had not been fit either for
facred or civil ſociety . And this ſhews, how fin, which was the meritori-
ous cauſe of the ſufferings of Christ, is a forfeiture of all ſacred and civil
rights, and the finner a common plague and nuiſance to all fociety, if
God ſhould be strict to mark iniquity. Having thus ſhewed that adhe-
rence to the Levitical law would, even according to its own rules, debar |
men from the christian altar; he proceeds, [2.] To improve this ar-
gument, (v. 13.15.) in ſuitable advices. First, Let us go forth there-
jore unto him without the camp; go forth from the ceremonial law, from
fin, from the world, from ourſelves, our very bodies, when he calls us.
Secondly, Let us be willing to bear his reproach, be willing to be ac-
counted the off couring of all things, not worthy to live, not worthy to die
a common death. This was his reproach, and we muſt ſubmit to it :
and we have the more reaſon, becauſe whether we go forth from this world
to Chriſt or no, we muſt neceſſarily go forth in a little time by death ; ;
for here we have no continuing city; fin, finners, death, will not ſuffer us .
to continue long here; and therefore we ſhould go forth now by faith,
and ſeek in Christ the rest and ſettlement which this world cannot
afford us, v. 14. Thirdly, Let us make a right uſe of this altar; not
only partake of the privileges of it, but diſcharge the duties of the altar,
as thoſe whom Chriſt has made prieſts to attend on this altar. -
bring our ſacrifices to this altar, and to this our High Prieſt, and offer
them up by him, v. 15, 16. Now what are the sacrifices which we muſt .
bring and offer on this Altar, even Chriſt Not any expiatory sacrifices,
there is no need of them, Chriſt has ºffered the great Sacrifice of atone-
ºnent, our’s are only the sacrifices of acknowledgment ; and they are, 1.
The sacrifice of praise to God, which we ſhould offer up to God con-
Vol, V. No. 105. *
Let us .
The duty—to obey them, and submit themselves to them. It is not an
implicit obedience, or abſolute ſubmiſſion, that is here required, but only
ſo far as is agreeable to the mind and will of God revealed in his word;
and yet it is truly obedience and ſubmiſſion, and that not only to God,
; but to the authority of the miniſterial office, which is of God; as cer.
tainly in all things belonging to that office, as the authority of parents
or the civil magistrates in the things within their fphere. Christians
must ſubmit to be inſtrućted by their ministers, and not think themſelves
too wiſe, too good, or too great, to learn from them; and when they
find that miniſterial inſtrućtions are agreeable to the written word, they
muſt obey them. (2.) The motives to this duty : [1..] They have the
rule over the people; their office, though not magiſterial, yet is truly
authoritative ; they have no authority to lord it over the people, but to
lead them in the ways of God, by informing and inſtrućting them, ex-
plaining the word of God to them, and applying it to their ſeveral caſes;
they are not to make laws of their own, but to interpret the laws of
God; nor is their interpretation to be immediately received without ex-
amination, but the people muſt search the scriptures, and ſo far as the
inſtrućtions of their ministers are according to that rule, they ought to
“receive them, not as the word of men, but, as they are indeed, the word
of God, that works effectually in thoſe that believe.” [2] They watch
for the ſouls of the people, not to inſnare them, but to ſave them ; to
gain them, not to themſelves, but to Christ ; to build them up in know-
ledge, faith, and holineſs : they are to watch againſt every thing that may
be hurtful to the souls of men, and to give them warning of dangerous
errors, of the devices of Satan, of approaching judgments ; they are to
watch for all opportunities of helping the ſouls of men forward in the way
to heaven. [3.] They must give an account how they have diſcharged their
duty, and what is become of the souls committed to their trust, whether any
have been loſt through their neglect, and whether any of them have been
brought in and built up under their ministry. [4] They would be glad to
give a good account of themſelves and their hearers. If they can then give
in an account of their own fidelity and ſucceſs, it will be a joyful day to
them; thoſe ſouls that have been converted and confirmed under their
ministry, “will be their joy, and their crown, in the day of the Lord
Jeſus.” E5.] If they give up their account with grief, it will be the
people’s loſs as well as their’s. It is the interest of hearers, that the :
account their ministers give of them may be with joy, and not with grief.
If faithful ministers be not ſucceſsful, the grief will be their’s, but the
loſs will be the people’s. Faithful miniſters have delivered their own
souls, but a fruitleſs and faithleſs people's blood and ruin will be wpon
their own heads.
18. Pray for us: for we truſt we have a good con.
| ſcience, in all things willing to live honeſtly. , 19. But I
| beſeech you the rather to do this, that I may be reſtored
to you the ſooner. 20. Now the God of peace, that
brought again from the dead our Lord Jeſus, that great
ſhepherd of the ſheep, through the blood of the everlaſting
covenant, 21. Make you perfeót in every good work to
do his will, working in you that which is well pleaſing in
his fight, through Jeſus Chriſt; to whom be glory for
ver and ever. Amen. 22. And I beſeech you, brethren,
7, Hi-
A.D. 62.
ſuffer the word of exhortation ; for I have written a letter
unto you in few words. 23. Know ye, that our brother
Timothy is ſet at liberty ; with whom, if he come ſhortly,
I will ſee you. 24, Salute all them that have the rule
over you, and all the ſaints. They of Italy ſalute you.
25. Grace be with you all. Amen.
ãº. apostle recommends himſelf, and his fellow-ſufferers, to the
prayers of the Hebrew believers; (v. 18.) “Pray for us; for me, and
Timothy,” (mentioned v. 23.) “and for all thoſe of us who labour III
the ministry of the goſpel.” 1. This is one part of the duty which
people owe to their ministers; they need the prayers of the people; and
the more earnestly the people pray for their ministers, the more benefit
they may expect to reap from their ministry; they ſhould pray that
God would teach thoſe who are to teach them, that he would make them
vigilant, and wiſe, and zealous, and ſucceſsful; that he would aſſiſt them
in all their labours, ſupport them under all their burthens, and strengthen
them under all their temptations. 2. There are good reaſons why
people ſhould pray for their ministers; he mentions two : (1.) We trust
we have a good conſcience, &c., v. 18. Many of the Jews had an ill
opinion of Faul, becauſe he, being a Hebrew of the Hebrews, had cast
off the Levitical law, and preached up Christ : now he here modestly
aſſerts his own integrity ; “We trust we have a good conſcience, in all
things willing to live honestly.” . We trust, he might have ſaid, We
know; but he choſe to ſpeak in a humble style, to teach us all not to be
too confident of ourſelves, but to maintain a godly jealouſy over our own
hearts. We trust we have a good conſcience, an enlightened and well-
informed conscience, a clean and pure conſcience, a tender and faithful
conſcience, a conſcience testifying for us, not against us; a good conſcience
in all things, in the duties both of the first and ſecond table, toward God,
and toward men; and eſpecially in all things pertaining to our ministry,
we would ačt honestly and fincerely in all things.” Obſerve, [1..] A
good conſcience has a reſpect to all God’s commands, and all our duty,
[2.] That thoſe who have this good conscience, yet need the prayers of
others. [3.]. Conſcientious ministers are public bleſfings, and deſerve
the prayers of the people. (2.) Another reaſon why he defires their
prayers, is, that he hoped thereby to be the sooner restored to them,
(v. 19.) intimating that he had been formerly among them ; and that,
now he was abſent from them, he had a great deſire and real intention to
come again to them ; and that the best way to facilitate his return to
them, and to make it a mercy to him and them, was, to make it a matter
of their prayer. When ministers come to a people as a return of prayer,
they come with greater ſatisfaction to themſelves, and ſucceſs to the
people. We ſhould fetch in all our mercies by prayer. ...
II. He offers up his prayers to God for them, being willing to do for
them as he deſired they ſhould do for him; (v. 20.) Wow the God of
eace, &c. In this excellent prayer, obſerve 1. The title given to God
—the God of peace, who has found out a way for peace and reconciliation
between himſelf and finners, and who loves peace on earth, and eſpecially
in his churches. 2. The great work aſcribed to him ; he hath brought
again from the dead our Lord Jesus, &c. Jeſus raiſed himſelf by his own
power; and yet the Father was concerned in it, attesting thereby that
HEBREws, XIII.
Concluſion.
justice was ſatisfied, and the law fulfilled. He roſe again for our juſtifi-
cation; and that divine power by which he was raiſed, is able to do
every thing for us, that we stand in need of. , 3. The titles given to
Christ—our Lord Jeſus, our Sovereign, our Saviour, and the great Shep-,
herd of the ſheep, promiſed in Iſa. 40, 11. declared by himſelf to be fo,
John 10, 14, 15. Ministers are under-ſhepherds, Christ is the great
Shepherd. This denotes his interest in his people; they are the flock
of his pasture, and his care and concern are for them ; he feeds them,
and leads them, and watches over them. 4. The way and method in
which God is reconciled, and Christ raiſed from the dead—through the
blood of the everlasting covenant. The blood of Christ ſatisfied divine
justice, and ſo procured Christ's releaſe from the priſon of the grave, as
having paid our debt, according to an eternal covenant or agreement
between the Father and the Son; and this blood is the ſančtion and ſeal
of an everlasting covenant between God and his people, 5. The mercy
prayed for ; (v. 21.) Make you perfect in every good work, &c. Ob.
ſerve, (1.) The perfection of the faints in every good work, is the great
thing defired by them and for them, that they may here have a perfee-
tion of integrity, a clear mind, a clean heart, lively affections, regular and
reſolved wills, and ſuitable strength for every good work to which the
are called now ; and at length a perfeótion of degrees to fit them for the
employment and felicity of heaven. (2.) The way in which God
makes his people perfect; it is by working in them always what is pleaſ:
ing in his ſight, and that through Jesus Christ, to whom be glory for ever.
Obſerve, [1..] There is no good thing wrought in us, but it is the work
of God; he works in us, before we are fit for any good work. [2]
No good thing is wrought in us by God, but through Jesus Christ, for
his ſake and by his Spirit. . And therefore, [3.] Eternal glory is due
to him, who is the Cauſe of all the good principles wrought in us, and all
the good works done by us. To this every one ſhould ſay, Amen.
III. He gives the Hebrews an account of Timothy's liberty, and his
hopes of ſeeing them with him in a little time, v. 23. It ſeems, Timo-
thy had been a priſoner, doubtleſs for the goſpel, but now he was ſet at
liberty. The impriſonment of faithful ministers is an honour to them,
and their enlargement matter of joy to the people; he was pleaſed with
the hopes of not only ſeeing Timothy, but ſeeing the Hebrews with
him. Opportunities of writing to the churches of Christ, are defired by
the faithful ministers of Christ, and pleaſant to them. *.
IV. Having given a brief account of this his letter, and begged their
attention to it, (v. 22.) he cloſes with ſalutations, and a ſolemn, though
ſhort benedićtion.
1. The ſalutation. (1.) From himſelf to them, direéted to all their
ministers who had rule over them, and to all the ſaints; to them all,
ministers and people. (2.) From the christians in Italy to them. It
is a good thing to have the law of holy love and kindneſs written in the
hearts of christians one towards another. Religion teaches men the
truest civility and good-breeding. It is not a ſour or moreſe thing.
2. The ſolemn, though ſhort benedićtion; (v. 25.) Grace be with you
all. Amen. Let the favour of God be toward you, and his grace con-
tinually working in you, and with you, bringing forth the fruits of holi-
neſs, as the first-fruits of glory. When the people of God have been
converſing together by word or writing, it is good to part with prayer,
deſiring for each other the continuance of the gracious preſence of God,
that they may meet together again in the world of praiſe.
E X P O S I T I O N,
WITH
19tattical D68ctuations,
OF THE
G E N E R A L E PIST LE
OF
J A M E S.
THE writer of this epiſtle was not James the ſon of Zebedee : for he was put to death by Herod, (A&ts 12.) before chriſtianity had gained ſo
much ground among the Jews of the diſperfion, as is here implied.
to Chriſt, and one of the twelve apoſtles, Matth. 10. 3. He is called
looſening a foundation-ſtone.
But it was the other James, the ſon of Alpheus; who was couſin-german
a pillar; (Gal. 2, 9.) and this epiſtle of his cannot be diſputed, without
It is called a general epiſtle, becauſe (as ſome think) not directed to any particular perſon or church ; but ſuch a one as we call a circular letter. -
Others think it is called general or catholic, to diſtinguiſh it from the epiſtles of Ignatius, Barnabas, Polycarp, and others who were noted in the
primitive times, but not generally received in the church, and on that account not canonical, as this is.
Hiſt. Eccleſ. page 53. Ed. Val. Anno 1678.
He was an eminent example of thoſe graces which he preſſes upon others.
enerally read in the churches with the other catholic epistles.
called the juſt, for his great piety.
Euſebius tells us, that this epistle was
St. James, our author, was
He was ſo exceedingly revered
for his juſtice, temperance, and devotion, that Joſephus the Jewiſh hiſtorian records it as one of the cauſes of the deſtrućtion of Jeruſalem,
“That St. James was martyred in it.” This is mentioned in hopes of procuring the greater regard to what is penned by ſo holy and excellent
3. In all,
*
The time when this epiſtle was written is uncertain. The deſign of it is, to reprove chriſtians for their great degeneracy both in faith and man-
ners; and to prevent the ſpreading of thoſe libertine doćtrines which threatened the deſtruction of all practical godlineſs.
laid down in the contents at the beginning of each chapter.) It was
(Particulars ſhall be
alſo a ſpecial intention of the author of this epiſtle, to awaken the Jewiſh
nation to a ſenſe of the greatneſs and nearneſs of thoſe judgments which were coming upon them ; and to ſupport all true chriſtians in the way
of their duty, under the calamities and perſecutions they might meet with. The truths laid down are very momentous, and neceſſary to be main-
tained ; and the rules for practice, as here ſtated, are ſuch as ought to
be obſerved in our times as well as in preceding ages.
CHAP. I.
After the inscription and salutation, (v. 1.) christians are taught how to
conduct themselves when under the cross. Several graces and duties are
recommended; and those who endure their trials and afflictions as the
apostle here directs, are pronounced bleſſed, and are assured of a glorious
reward, v. 2... 12. But those sins which bring sufferings, or the weak-
messes and faults men are chargeable with under them, are by no means
to be imputed to God; who cannot be the author of six, but is the Author
of all good, v. 13.18. All passion and rash anger, and vile affections,
ought to be suppressed. The word of God should be made our chief
study; and what we hear and know ºf it, we must take care to practiſe;
otherwiſe our religion will prove but a vain thing. To this is added an
account wherein pure religion consists, v. 19.27.
1. TAMES, a ſervant of God and of the Lord Jeſus
Chriſt, to the twelve tribes which are ſcattered
abroad, greeting. 2. My brethren, count it all joy when
ye fall into divers temptations; 2. Knowing this, that
the trying of your faith worketh patience. 4. But let
patience have her perfeót work, that ye may be perfeót
and entire, wanting nothing. 5. If any of you lack wiſ.
dom, let him aſk of God, that giveth to all men liberally,
and upbraideth not ; and it ſhall be given him. 6. But
let him aſk in faith, nothing wavering. For he that
wavereth is like a wave of the ſea, driven with the wind,
and toſſed. 7. For let not that man think that he ſhall
receive any thing of the Lord. 8. A double-minded man
is unſtable in all his ways. 9. Let the brother of low de-
gree rejoice in that he is exalted; 19. But the rich, in
that he is made low : becauſe as the flower of the graſs
he ſhall paſs away. 11. For the ſun is no ſooner riſen
with a burning heat, but it withereth the graſs, and the
flower thereof falleth, and the grace of the faſhion of it
periſheth: ſo alſo ſhall the rich man fade away in his
ways. 12. Bleſſed is the man that endureth temptation:
for when he is tried, he ſhall receive the crown of life,
which the Lord hath promiſed to them that love him.
We are here to confider, firſt, the inſcription of this epiſtle, and then
the matter of it. º
The inſcription has three principal parts. . .
1. The charaćter by which our Author defires to be known—James,
a servant of God, and of the Lord Jeſús Christ. Though he was a Prime
miniſter in Chriſt's kingdom, yet he ſtyles himſelf only a servant. Note
hence, Thoſe who are higheſt in office or attainments in the church of
Chriſt, are but ſervants. They ſhould not therefore ačt as maſters, but
as miniſters. Further, though St. James is called by the evangeliſt the
A.D. 61.
brother of our Lord, yet it was his glory to ſerve Chriſt in the ſpirit,
rather than to boaſt of his being akin according to the fleſh. . From
JAMES, I.
hence let us learn to prize this title above all others in the world—the
servants of God and of Christ.
James profeſſes himſelf a servant of God and of the Lord Jesus Christ;
to teach us that in all ſervices we ſhould have an eye to the Son as well
as the Father. We cannot acceptably ſerve the Father, unleſs we are
alſo ſervants of the Son. God will have all men to honour the Son as
they honour the Father, (John 5. 23.) looking for acceptance in Chriſt,
and affiſtance from him, and yielding all obedience to him ; thus confes-
sing that Jesus Christ is Lord, to the glory of God the Father. . . . . .
2. The apoſtle here mentions the conditions of thoſe to whom he
writes—the twelve tribes which are scattered abroad. Some underſtand
this of the diſperſion upon the perſecution of Stephen, A&ts 8. But
that only reached to Judea and Samaria. Others by the Jews of the
diſperſion underſtand thoſe who were in Aſſyria, Babylon, Egypt, and
other kingdoms into which their wars had driven them. The greateſt
part indeed of ten of the twelve tribes were loſt in captivity; but yet
ſome of every tribe were preſerved, and are ſtill honoured with the an-
cient ſtyle of twelve tribes. Theſe however were ſcattered and diſperſed.
(1.) They were diſperſed in mercy. Having the ſcriptures of the Old
Teſtament, the providence of God ſo ordered it, that they were ſcattered
in ſeveral countries for the diffuſing of the light of divine revelation.
(1.) They began now to be ſcattered in wrath. The Jewiſh nation was
crumbling into parties and fačtions, and many were forced to leave their
own country. " Even good people among them ſhared in the common
calamity. (3.) Theſe Jews of the diſperſion were thoſe who had em-
braced the christian faith. They were perſecuted, and forced to ſeek
for ſhelter in other countries; the Gentiles being kinder to chriſtians
than the Jews, were. Note here, It is often the lot even of God’s own
tribes to be ſcattered abroad. ' The gathering day is reſerved for the
end of time ; when all the diſperſed children of God ſhall be gathered to-
gether to Chriſt their Head. In the mean time, while God’s tribes are
ſcattered abroad, he will ſend to look after them. Here is an apoſtle
writing to the ſcattered; an epiſtle from God to them, when driven
away from his temple, and ſeemingly negle&ted by him. Apply here
that of the prophet Ezekiel, (ch. 11. 16.) “ Thus faith the Lord God,
Although I have caſt them far off among the heathen, and although I
have ſcattered them among the countries, yet will I be to them as a little
ſančtuary in the countries where they ſhall come.” God has a par-
ticular care of his outcaſts. Let mine outcasts dwell with thee, Moab,
Iſa. 16. 3, 4. . . . . . . . . ; * -
God’s tribes may be ſcattered; therefore we ſhould not value our-
ſelves too much on outward privileges. And, on the other hand, we
ſhould not deſpond, and think ourſelves rejećted, under outward ca-
º becauſe God remembers, and ſends comfort to, his scattered
eoples. ‘. . . . . . ; : .
p 3. St. James here ſhews the respect he had even for the diſperſed;
greeting, ſaluting them, wiſhing peace and ſalvation to them. True chriſ-
tians ſhould not be the leſs valued for their hardſhips. i. It was the defire
of this apoſtle’s heart, that thoſe who were ſcattered, might be comfort-
ed—that they might do well and fare well, and be enabled to rejoice
even in their diſtreſſes. God’s people have reaſon to rejoice in all places,
and at all times ; as will abundantly appear from what follows.
We next come to confider the matter of this epiſtle. In the verſes
now before us we have theſe following things to be obſerved.
I. The suffering state of chriſtians in this world is repreſented, and that
in a very inſtructive manner ; if we attend to what is plainly and neceſ.
ſarily implied, together with what is fully expreſſed. - -
1. It is implied, that troubles and afflictions may be the lot of the best
christians, even of thoſe who have the moſt reaſon to think and hope
well of themselves. Such as have a title to the greatest joy, may yet en-
dure very grievous afflictions. As good people are liable to be ſcattered,
they muſt not think it ſtrange if they meet with troubles.
2. Theſe outward afflićtions and troubles are temptations to them. The
Devil endeavours by ſufferings and croſſes to draw men to fin, and to
deter them from duty, or unfit them for it : but as our afflićtions are in
God’s hand, they are intended for the trial and improvement of our
graces. The gold is put into the furnace, that it may be purified.
3. Theſe temptations may be numerous and various ; divers temptations,
as the apoſtle ſpeaks. Our trials may be of many and different kinds,
and thereforé we have need to put on the whole armour of God. We
muſt be armed on every fide, becauſe temptations lie on all fides.
4. The trials of a good man are ſuch as he does not create to himſelf, |
Again, it is to be obſerved that St. .
The Introdućtion.
or finfully pull upon himſelf; but they are ſuch as he is ſaid to fall into.
And for this reaſon they are the better borne by him.
II. The gracés and duties of a ſtate of trial and afflićtion are here
pointed out to us. Could we attend to theſe things, and grow in them
as we ſhould do, how good would it be for us to be afflićted .
1. One chriſtian grace to be exerciſed, is joy; Count it all joy, v. 2.
‘We muſt not ſink into a ſad and diſconſolate frame of mind, that would
make us faint under our trials; but muſt endeavour to keep our ſpirits
dilated and enlarged, the better to take in a true ſenſe of our caſe, and
with greater advantage to ſet ourſelves to make the beſt of it. Philo-
ſophy may inſtrućt men to be calm under their troubles ; but chriſti-
anity teaches them to be joyful; becauſe ſuch exerciſes proceed from
love, and not fury in God. In them we are conformable to Chriſt our
Head, and they become marks of our adoption ; by ſuffering in the ways
of righteouſneſs, we are ſerving the interests of our Lord’s kingdom
among men, and edifying the body of Christ; and our trials will brighten
our graces now, and our crown at last. Therefore there is reaſon to
count it all joy, when trials and difficulties become our lot in the way of
our duty. And this is not purely a New-Testament paradox, but even
in Job’s time it was ſaid, Behold, happy is the man whom God correcteth.
There is the more reaſon for joy in afflićtions, if we confider the other
graces that are promoted by them. -
2. Faith is a grace that one expreſſion ſuppoſes, and another expreſsly
requires; Knowing this, that the trial of your faith, v. 3. And then in
v. 6. let him ask in faith. There muſt be a ſound believing of the great
truths of chriſtianity, and a reſolute cleaving to them in times of trial.
That faith which is ſpoken of here as tried by afflićtions, confiſts in a
belief of the power and promiſe of God, and in fidelity and conſtancy to
the Lord Jeſus.
3. There muſt be patience; The trial of faith worketh patience. Try-
ing of one grace produces another; and the more the ſuffering graces
of a chriſtian are exerciſed, the ſtronger they grow. Tribulation worketh
patience, Rom. 5. 3. Now to exerciſe chriſtian patience aright, we
'muſt, (1.) Let it work. It is not a ſtupid, but an aćtive thing. A
ſtoical apathy and a chriſtian patience are very different : by the one men
become, in ſome meaſure, inſenſible of their afflićtions; but by the other
they become triumphant in and over them. Let us take care, in times.
of trial, that patience, and not passion, be ſet at work in us : whatever is
ſaid or done, let patience have the ſaying and doing of it : let us not
allow the indulging of our paſſions to hinder the operation and noble
effects of patience; let us give it leave to work, and it will work won-
ders in a time of trouble. (2.) We muſt let it have its perfect work.
Do nothing to limit it, or to weaken it ; but let it have its full ſcope:
if one afflićtion come upon the heels of another, and a train of them are
drawn upon us, yet let patience go on till its work is perfected. . When
we bear all that God appoints, and as long as he appoints, and with a
humble obedient eye to him, and when we not only bear troubles, but
rejoice in them, then patience hath its perfect work. (3) When the
work of patience is complete, then the chriſtian is entire, and nothing will
be wanting: it will furniſh us with all that is neceſſary for our chriſtian
race and warfare, and will enable us to perſevere to the end, and then its
work will be ended, and crowned with glory. After we have abounded
in other graces, we have need of patience, Heb. 10. 36. But “ let
patience have its perfeót work, and we ſhall be perfect and entire, want-
ing nothing.” - e e ſº º
4. Prayer is a duty recommended alſo to ſuffering chriſtians; and
here the apoſtle ſhews, - -
(1.) What we ought more eſpecially to pray for—wisdom ; If any
lack wisdom, let him ask of God. We ſhould not pray ſo much for the
removal of an afflićtion as for wiſdom to make a right uſe of it. And
who is there that does not want wiſdom under any great trials or exer-
ciſes, to guide him, both in his judging of things, in the condućt of his
own ſpirit and temper, and in the management of his affairs : To be
wife in trying times is a ſpecial gift of God, and to him we muſt ſeek
for it. -
(2.) In what way this is to be obtained—upon our petitioning or aſk-
ing for it. Let the fooliſh become beggars at the throne of grace, and
they are in a fair way to be wife. It is not ſaid, “ Let ſuch aſk of
man,” no not of any man, but, “Let him aſk of God,” who made him,
and gave him his underſtanding and reaſonable powers at firſt 3 of him,
in whom are all the treaſures of wiſdom and knowledge. Let us con-
feſs our want of wiſdom to God, and daily aſk it of him. -
(3.) We have the greatest encouragement to do this, he giveth to all
men liberally, and upbraideth not. Yea, it is expreſsly promiſed that it
A. D. 61.
The Neceſſity of Faitfi and Patience.
JAMES, I. -
shall be given, v. 5. , Here is ſomething in anſwer to every diſcouraging
turn of the mind, when we go to God, under a ſenſe of our own weak-
neſs and folly, to aſk for wiſdom. He to whom we are ſent, we are ſure,
has it to #. ; and he is of a giving diſpoſition, inclined to beſtow this
upon thoſe who aſk. Nor is there any fear of his favours being limited
to ſome in this caſe, ſo as to exclude others, or any humble petitioning
ſoul; for he gives to all men. And if you ſhould ſay you want a great
deal of wiſdom, a ſmall portion will not ſerve your turn ; recolle&t, he
gives liberally. And left you ſhould be afraid of going to him unſeaſon-
ably, or being put to ſhame for your folly; it is added, he upbraideth
not. Aſk when you will, and as often as you will, you will meet with
no upbraidings. . And if, after all, any ſhould ſay, “ This may be the
caſe with ſome, but I fear I ſhall not ſucceed ſo well in my ſeeking for
wiſdom as ſome others may ;” let ſuch confider how particular and ex-
preſs the promiſe is, it shall be given him. J uſtly then muſt fools periſh
in their fooliſhneſs, if wiſdom may be had for aſking, and they will not
pray to God for it. But,
(4.) There is one thing necessary to be observed in our aſking, namely,
that we do it with a believing, steady mind; (v. 6.) Let him ask in faith,
nothing wavering. ...The promiſe above is very ſure, taking this proviſo
along with us ; wiſdom ſhall be given to thoſe who aſk it of God, pro-
vided they believe that God is able to make the fimple wiſe, and is faith-
ful to make good his word to thoſe who apply to him. This was the
condition Chriſt inſiſted on, in treating with thoſe who came to him for
healing; Believest thou that I am able to do this 2 There muſt be no
wavering, no ſtaggering at the promiſe of God through unbelief, or
through a ſenſe of any diſadvantages that lie on our own part. Here
therefore we ſee,
5. That oneneſs, and fincerity of intention, and a steadiness of mind,
conſtitute another duty required under afflićtion ; “ He that wavereth,
is like a wave of the ſea, driven with the wind, and toſſed.” To be
ſometimes lifted up by faith, and then thrown down again by diſtruſt;
to mount ſometimes toward the heavens, with an intention to ſecure
glory, and honour, and immortality; and then to fink again in ſeeking
the eaſe of the body, or the enjoyments of this world; this is very fitly
and elegantly compared to a wave of the sea, that riſes and falls, ſwells
and finks, juſt as the wind toſſes it higher or lower, that way or this.
A mind that has but one fingle and prevailing regard to its ſpiritual and
eternal intereſt, and that keeps ſteady in its purpoſes for God, will grow
wife by afflićtions, will continue fervent in its devotions, and will be ſu-
perior to all trials and oppoſitions. Now for the cure of a wavering
ſpirit and a weak faith, the apoſtle ſhews the ill effects of theſe ; (1.)
In that the success of prayer is ſpoiled hereby ; (v. 7.) “Let not that
man think that he ſhall receive any thing of the Lord.” Such a diſ-
truſtful, ſhifting, unſettled perſon is not likely to value a favour from
God as he ſhould do, and therefore cannot expect to receive it. In aſk-
ing for divine and heavenly wiſdom, we are never like to prevail, if we
have not a heart to prize it above 'rubies, and the greateſt things in this
world. (2.) A wavering faith and ſpirit has an ill influence upon our
conversations; (v. 8.) A double-minded man is unstable in all his ways.
When our faith and ſpirits riſe and fall with ſecond cauſes, there will be
great unſteadineſs in all our converſation and ačtions. This may ſome-
times expoſe men to contempt in the world; but it is certain that ſuch
ways cannot pleaſe God, nor procure any good for us in the end. While
we have but one God to truſt to, we have but one God to be governed
by, and this ſhould keep us even and ſteady. He that is unstable as
water, ſhall not excel. Hereupon, *
III. The holy, humble temper of a chriſtian, both in advancement and
debaſement, is deſcribed : and both poor and rich are direéted on what
grounds to build their joy and comfort, v. 9... 11.
Here we may obſerve, I. Thoſe of low degree are to be looked upon
as brethren ; Let the brother of low degree, &c. Poverty does not de-
ſtroy the relation among chriſtians.
2. Obſerve alſo, Good chriſtians may be rich in the world, v. 10.
Grace and wealth are not wholly inconſiſtent. Abraham, the father of
the faithful, was rich in filver and gold.
3. Obſerve, Both theſe are allowed to rejoice. No condition of life
puts us out of a capacity of rejoicing in God. If we do not rejoice in
him always it is our own fault. . Thoſe of low degree may rejoice, if
they are exalted to be rich in faith and heirs of the kingdom of God; (as
Dr. Whitby explains this place ;) and the rich may rejoice in humbling
providences, as they produce a lowly and humºčle disposition of mind,
which is highly valuable in the fight of God. Where any are made
poor for righteouſneſs' ſake, their very poverty is their exaltation. It
, Vol. W. No. 105.
is an honour to be diſhonoured for the ſake of Chriſt. To you it is given
to suffer, Phil. 1. 29. , All who are brought low, and made lowly by
grace, may rejoice in the proſpect of their exaltation at laſt in heaven.
4. Obſerve what reaſon rich people have, notwithſtanding their riches,
to be humble and low in their own eyes; becauſe both they and their
riches are paſſing away : As the flower of the grass he shall pass away.
He, and his wealth with him, v. 11. “For the ſun is no ſooner riſen
with a burning heat, than it withereth the graſs.” Note hence, Worldly
wealth is a withering thing. Riches are too uncertain (ſays Mr. Bax.
ter on this place,) too inconfiderable things to make any great or juſt
alteration in our minds. As a flower fades before the heat of the ſcorch-
ing fun, so shall the rich man fade away in his ways. His projećts,
counſels, and managements for this world, are called his ways: in theſe
he ſhall fade away. For this reaſon let him that is rich, rejoice, not ſo
much in the providence of God, that makes him rich, as in the grace of
God, that makes and keeps him humble; and in thoſe trials and exer-
ciſes that teach him to ſeek his felicity in and from God, and not from
theſe periſhing enjoyments. at: **
IV. A bleſſing is pronounced on thoſe who endure their exercises and
trials, as here directed ; (v. 12.) Blessed is the man that endureth temp-
tation. -
Obſerve, 1. It is not the man who suffers only, who is bleſſed, but he
who endures ; who with patience and conſtancy goes through all diffi-
culties in the way of his duty.
Obſerve, 2. Afflićtions cannot make us miſerable, if it be not our own
fault. A bleſfing may ariſe from them, and we may be bleſſed in them.
They are ſo far from taking away a good man’s felicity, that they really
increaſe it.
Obſerve, ...”
3. Sufferings and temptations are the way to eternal blessedness; When
he is tried, he shall receive the crown of life, 36xpos yeyāusyos—when he is
approved; when his graces are found to be true, and of the higheſt
worth ; (ſo metals are tried as to their excellency by the fire ;) and
when his integrity is manifeſted, and all is approved of the great Judge.
Note hence, To be approved of God is the great aim of a chriſtian in
all his trials; and it will be his bleſſedneſs at laſt, when he ſhall receive
the crown of life. The tried chriſtian ſhall be a crowned one : and the
crown he ſhall wear, will be a crown of life. It will be life and bliſs to
him, and will laſt for ever. We only bear the croſs for a while, but we
ſhall wear the crown to eternity.
4. Obſerve, This bleſſedneſs, involved in a crown of life, is a promised
thing to the righteous ſufferer. . It is therefore what we may moſt
ſurely depend upon : for when heaven and earth shall paſs away, this
word of God ſhall not fail of being fulfilled. But withal let us take
notice that our future reward comes, not as a debt, but by a gracious
promiſe. -
5. Obſerve, Our enduring temptations muſt be from a principle of
love to God and to our Lord Jeſus Chriſt, otherwiſe we are not intereſted
in this promiſe ; The Lord hath promiſed to them that love him. St. Paul
ſuppoſes that a man may for ſome point of religion even give his body
to be burnt, and yet not be pleaſing to God, nor regarded by him, be-
cauſe of his want of charity, or a prevailing fincere love to Gººdman,
I Cor. 13. 3. • *- :
6. Obſerve, The crown of life is promiſed not only to great and
eminent ſaints, but to all thoſe who have the love of God reigning in
their hearts. Every ſoul that truly loves, God, ſhall have its trials in
this world fully recompenſed in that world above, where love is made
perfect.
13. Let no man ſay when he is tempted, I am tempted
of God: for God cannot be tempted with evil, neither
tempteth he any man: 14. But every man is tempted,
when he is drawn away of his own luſt, and enticed. 15.
Then when luſt hath conceived, it bringeth forth fin : and
fin, when it is finiſhed, bringeth forth death. 16. Do not
err, my beloved brethren. 17. Every good gift and every
perfect gift is from above, and cometh, down from the
father of lights, with whom is no variableneſs, neither
ſhadow of turning. 18. Of his own will begat he us with
the word of truth, that we ſhould be a kind of firſt-fruits
of his creatures.
7.I.
* A. D. 6 1.
We are here taught ſeveral things. *
I. We are taught that God is not the author of any man's sin. Who-
ever they are, who raiſe perſecutions againſt men, and whatever injuſtice
and fin they may be guilty of in prooeeding against them, God is not to
be charged with it. . And whatever fins good men may themſelves be
provoked to by their exerciſes and “afflićtions, God is not the cauſe of |
them. . . It ſeems to be here ſuppoſed that ſome profeſſors might fall in
the hour of temptation : that the rod resting upon them, might carry
ſome into ill courſes, and make them put forth their hands unto iniquity. |
But though this ſhould be the caſe, and though ſuch delinquents ſhould
attempt to lay their fault on God; yet the blame of their miſconduct ||
muſt lie entirely upon themſelves. For, .
1. There is nothing in the nature of God, that they can lay the blame
upon ; Let; no man ſay, when he is tempted to take any evil courſe, or do ||
any evil thing, I am tempted of God; for God cannot be tempted with
evil. All moral evil is owing to ſome diſorder in the being that is charge-
able with it; to a want either of wiſdom, or of power, or of decorum
and purity in the will. But who can impeach the holy God with the
want of theſe, which are his very eſſence 2 No exigence of affairs can
ever tempt him to diſhonour or deny himſelf, and therefore he cannot be
tempted with evil.
2. There is nothing in the providential diſpenſations of God, that the
blame of any man's fin can be laid upon; (v. i2.) Neither tempteth he
any man. As God cannot be tempted with evil himſelf, ſo neither can
he be a tempter of others. . He cannot be a promoter of what is repug-
nant to his nature. The carnal mind is willing to charge its own fins on
God'; there is ſomething hereditary in this ; our firſt father Adam tells
God, The woman thou gaveſt me tempted me; thereby, in effect, throw-
ing the blame upon God, for giving him the tempter. Let no man
ſpeak thus, It is very bad to fin; but it is much worſe, when we
have done amiſs, to charge it upon God, and ſay it was owing to him.
They who lay the blame of their fins either upon their conſtitution, or
upon their condition in the world, or pretend they are, under a fatal
neceſſity of finning, wrong God, as if he was the author of fin. Afflićtions,
as ſent by God, are deſigned to draw out our graces, but not our cor-
ruptions. . . . . . • . . .
II. We are taught where the true cauſe of evil lies, and where the
blame ought to be laid; (v. 14.) Every man is tempted, (in an ill ſenſe,)
when he is drawn away of his own lust, and enticed. In other ſcriptures
the Devil is called the tempter; and other things may ſometimes concur
to tempt us ; but neither the Devil nor any other perſon or thing is to
be blamed ſo as to excuſe ourſelves; for the true original of evil and
temptation is in-our own hearts. The combuſtible matter is in us,
though the flame may be blown up by ſome outward cauſes. And there-
fore, if thou scornest, thou alone shalt bear it, Prov. 9. 12. . .
Obſerve here, 1. The method of fin in its proceeding. Firſt it draws
away, then entices. - - - * , , -
As holineſs confiſts of two parts—forſaking that which is evil, and
cleaving to that which is good; ſo theſe two things, reverſed, are the
two parts of fill.
enticed to cleave to that which is evil. It is firſt by corrupt inclina-
tions, or by luſting after, and coveting ſome ſenſual or worldly thing,
ºgºn the life of God, and then by degrees fixed in a courſe
of ſin. . -
2. We may obſerve from hence the power and policy of fin. The
word here rendered drawn away, fignifies a being forcibly haled or com-
pelled. The word tranſlated enticed, ſignifies being wheedled and be-
guiled by allurements and deceitful repreſentations of things, #exxiv.svos
x2 &AE2%uevos. There is a great deal of force done to conſcience and to
the mind by the power of corruption : and there is a great deal of cun-
, ning and deceit and flattery in fin to gain us to its intereſts. The force
“...and power of fin could never prevail, were it not for its cunning and
guile. Sinners who periſh, are wheedled and flattered to their own de-
ſtruction. And this will juſtify God for ever in their damnation, that
they deſtroyed themſelves. Their fin lies at their own door, and there-
fore their blood will lie upon their own heads. ©
3. Obſerve the ſucceſs of corruption in their hearts, (v. 15.) Then |
when lust hath conceived, it bringeth forth ſºn; that is, Sin being allowed |
to excite deſires in us, it will ſoon ripen thoſe deſires into conſent ; and
then it is ſaid to have conceived. The fin truly exiſts, though it be but ||
in embryo. And when it is grown to its full ſize in the mind; it is then
brought forth in ačtual execution. Stop the beginnings of fin therefore,
or elſe all the evils it produces muſt be wholly charged upon us. …
4. Obſerve the final iſſue of fin, and how it ends ; Sin, when it is
JAMES, I.
| he gives the light of reaſon.
The Procedure and Reſult of sin.
finished, bringeth forth death. After fin is brought forth in ačtual com-
miſfions, the finishing of it (* Dr. Manton obſerves) is its being ſtrength-
ened by fiequent ačts, and ſettled into a habit. And when the iniqui-
ties of men are thus filled up, death is brought forth. There is a death
upon the ſoul, and death comes upon the body. And beſide death ſpi-
ritual and temporal, the wages of fin is eternal death too. Let fin there-
fore be repented of, and forſaken, before it be finiſhed. Why will ye
die, 0 houſe of Iſrael! Ezek. 33. 11. God has no pleaſure in your
death, as he has no hand in your ſin; but both fin and miſery are owing
to yourſelves. Your own hearts' luſts and corruptions are your tempt-
ers';' and when by degrees they have carried you off from God, and
finiſhed the power and dominion of fin in you, then they will prove your
deſtroyers. . . . . . . -
III. We are taught yet further, that while we are the authors and
procurers of all fin and miſery to ourſelves, God is the Father and Foun-
tain of all good,'v. 16, 17. We ſhould take particular care not to err in
our conceptions of God; “Do not err, my beloved brethren, ºh mazvāa,0s
| —do not wander, that is, from the word of God, and the accounts of him
you have there. Do not ſtray into erroneous opinions, and go off from
the ſtandard of truth ; the things which you have received from the
Lord Jeſus, and by the direction of his Spirit.” The looſe opinions of
Simon, and the Nicolaitans, (from whom the Gnoſtics, a moſt ſenſual
corrupt ſet of people, aroſe afterward,) may, perhaps, by the apoſtle
here, be more eſpecially cautioned againſt. Thoſe who are diſpoſed to
look into theſe, may conſult the firſt book of Irenaeus againſt herefies.
Let corrupt men run into what notions they will, the truth, as it is in
Jeſus, ſtands thus ; that God is not, cannot be, the author and patronizer
of any thing that is evil; but muſt be acknowledged as the Cauſe and
Spring of every thing that is good ; (v. 17.) “Every good and every
perfect gift is from above, and cometh down from the Father of lights.”
Here obſerve, 1. God is the Father of lights. The viſible light of
the ſun and the heavenly bodies is from him. He ſaid, Let there be
light, and there was light. Thus God is at once repreſented as the Cre-
ator of the ſun, and in ſome reſpects compared to it. “As the ſun is
“ the ſame in its nature and influences, though the earth and clouds, oft
“interpoſing, make it ſeem to us as varying, by its riſing and ſetting,
“ and by its different appearances, or entire withdrawment; when the
“change is not in it : ſo God is unchangeable, and our changes and
“ſhadows are not from any mutability, or ſhadowy alterations in him,
“but from ourſelves.” Mr. Baxter. The Father of lights, with whom
there is no variableneſs, neither shadow of turning. What the ſun is in
nature, God is in grace, providence, and glory ; aye, and infinitely more.
For, . -
2. Obſerve, Every good gift is from him. As the Father of lights,
The inſpiralion of the Almighty giveth un-
derstanding, Job 32.8. He gives alſo the light of learning : Solomon’s
| wiſdom in the knowledge of nature, in the arts of government, and in
| all his improvements, is aſcribed to God. The light of divine revelation
| is more immediately from above.
The heart is carried from that which is good, and |
The light of faith, purity, and all
manner of conſolation, is from him. So that we have nothing good but
what we receive from God; as there is no evil or fin in us, or done by
us, but what is owing to ourſelves. We muſt own God as the Author
of all the powers and perfections that are in the creature, and the Giver
of all the benefits which we have in and by thoſe powers and perfec-
tions : but none of their darkneſſes, their imperfeótions, or their ill
aćtions are to be charged on the Father of lights ; from him proceeds
every good and perfect gift, both pertaining to this life and that which
is to come. - - - - -
3. Obſerve, As every good gift is from God, ſo particularly the re-
novation of our natures, our regeneration, and all the holy, happy conſe-
quences of it, muſt be aſcribed to him ; (v. 18.) Qf his own will begat he
us with the word of truth. Here let us take notice, (1.) A true chriſ-
tian is a creature begotten anew. He becomes as different a perſon
from what he was, before the renewing influences of divine grace, as if
he were formed over again, and born afreſh. (2.) The original of this
good work is here declared : it is of God’s own will ; not by our ſk ll
or power; not from any good foreſeen in us, or done by us, but purely
from the good-will and grace of God. (3.) The means whereby ti is
is effe&ted, are pointed out; the word of truth, that is, the goſpel; as
St. Paul expreſſes it more plainly, 1 Cor. 4. 15. “I have begotten you
in Jeſus Chriſt through the goſpel.” This goſpel is indeed a word of
truth ; or elſe it could never produce ſuch real, ſuch laſting, ſuch great
and noble effects. We may rely upon it, and venture our immortal ſouls
upon it. And we ſhall find it a means of our ſančtification as it is a
A. D. 61. .
The Duty of Hearers.
JAMES, i.
word ºf truth, John 17, 17. (4.) The end and deſign of God’s giving
renewing grace is here laid down ; that we should be a kind of.first fruits
of his creatures ; that we ſhould be God's portion and treaſure, and a
more peculiar Property to him, as the firſt-fruits were ; and that we
ſhould become holy to the Lord, as the firſt-fruits were conſecrated to
him. Chriſt is the Firſt-fruits of chriſtians, chriſtians are the firſt-fruits
of creatures. - -
19. Wherefore, my beloved brethren, let every man be
ſwift to hear, flow to ſpeak, ſlow to wrath: 20. For the
wrath of man worketh not the righteouſneſs of God. 21.
Wherefore lay apart all filthineſs, and ſuperfluity of naugh-
tineſs, and receive with meekneſs the engrafted word,
which is able to ſave your ſouls. 22. But be ye doers of
the word, and npt hearers only, deceiving your own ſelves.
23. For if any man be a hearer of the word, and not a
doer, he is like unto a man beholding his natural face in a
glaſs : 24. For he beholdeth himſelf, and goeth his way,
and ſtraightway forgetteth what manner oš man he was.
25. But whoſo looketh into the perfeót law of liberty, and
continueth therein, he being not a forgetful hearer, but a
doer of the work, this man ſhall be bleſſed in his deed.
26. If any man among you ſeem to be religious, and
bridle not his tongue, but deceive his own heart, this
man's religion is vain. 27. Pure religion and undefiled
before God and the Father is this, To viſit the fatherleſs
and widows in their afflićtion, and to keep himſelf un-
ſpotted from the world. - . t
In this part of the chapter we are required,
I. To reſtrain the workings of paſſion. This leſſon we ſhould learn
under afflićtions; and this we ſhall learn, if we are indeed begotten again
by the word of truth. For thus the connexion ſtands—An angry and
haſty ſpirit is ſoon provoked to ill things by afflićtions; and errors and
ill opinions become prevalent through the workings of our own vile and
vain affections : but the renewing grace of God and the word of the
goſpel teach us to ſubdue theſe ; “Wherefore, my beloved brethren, let
every man be ſwift to hear, ſlow to ſpeak, ſlow to wrath.” This may
refer, - - . . . . .
1. To the word of truth ſpoken of in the verſe foregoing. And ſo
we may obſerve, It is our duty rather to hear God’s word, and apply our
minds to underſtand it, than to ſpeak according to our own fancies or
the opinions of men, and to run into heat and paſſion thereupon. Let
not ſuch errors as that of God’s being the occaſion of men’s fin, ever be
haſtily, much leſs angrily, mentioned by you; (and ſo as to other errors;)
but be ready to hear and confider what God's word teaches in all ſuch
caſes. 2. This may be applied to the afflićtions and temptations ſpoken
of in the beginning of the chapter. And then we may obſerve, It is our
duty rather to hear how God explains his providences, and what he de-
figns by them; than to ſay as David did in his haſte, I am cut off; or
as Jonah did in his paſſion, I do well to be angry, Inſtead of cenſuring
God under our trials, let us open our ears and hearts to hear what he
will ſay to us. 3. This may be underſtood as referring to the diſputes
and differences that chriſtians, in thoſe times of trial, were running into
among themſelves: and ſo this part of the chapter may be conſidered
without any connexion with what goes before. Here we may obſerve
that, whenever matters of difference ariſe among chriſtians, each fide
ſhould be willing to hear the other. People are often ſtiff in their own
opinions, becauſe they are not willing to hear what others have to offer
againſt them : whereas we ſhould be ſwift to hear reaſon and truth on all
fides, and be ſlow to ſpeak any thing that ſhould prevent this ; and when
we do ſpeak, there ſhould be nothing of wrath ; for a ſoft anſwer turneth
away wrath. As this epiſtle is deſigned to correct a variety of diſorders
that were among chriſtians, theſe words, ſwift to hear, ſlow to ſpeak, ſlow
to wrath, may be very well interpreted according to this laſt explication.
And we may further obſerve from them, that, if men would govern their
tongues, they muſt govern their paſſions.
voked, he ſpake unadviſedly with his lips
| fools,” Eccl. 9. 17.
) - -
II. A very good reaſon is given for ſuppreſſing of anger; (v. 20.)
“For the wrath of man worketh not the righteouſneſs of God.” It is
as if the apoſtle had ſaid, “Whereas men often pretend zeal for God
and his glory, in their heat and paſſion, let them know that God needs
not the paſſions of any man; his cauſe is better ſerved by mildneſs and
meekneſs than by wrath and fury.” Solomon ſays, “ The words of
the wife are heard in quiet, more than the cry of him that ruleth among
- Dr. Manton here ſays of ſºme aſſemblies, “ That
“if we were as swift to hear as we are ready to ſpeak, there would be leſs
“ ºf wrºth, and more of profit, in our meetings. I remember when a
“Manichee conteſted with Aguſtine, and with importunate clamour
“cried, Hear me! hear me! the father modeſtly replied, Neo ego te, nee
“tº me, sed ambo audiamus apostolum—Neither letºnehear the nor do
“ thou hear me, but let us both hear the apostle.” The worſt thing we
can bring to a religious controverſy, is, anger. This, however it pretends
to be raiſed by a concern for what is juſt and right, is not to be truſted.
Wrath is a human thing, and the wrath of man ſtands oppoſed to the righ-
teouſneſs ºf God. Thoſe who pretend to ſerve the cauſe of God hereby,
ſhew that they are acquainted neither with God nor his cauſe. This
paſſion muſt eſpecially be watched againſt, when we are hearing the word
of God. See 1 Pet. 2. 1, 2. . . . -
III. We are called upon to ſuppreſs other corrupt affections, as well
as raſh anger ; , (v. 21.), “Lay afide all filthineſs and ſuperfluity of
naughtineſs.” The word here tranſlated filthineſs, fignifies thoſe ſuffs
which have the greateſt turpitude and ſenſuality in them ; and the words
rendered ſuperfluity of naughtingſ may be underſtood of the overflowings
of malice, or any other ſpiritual wickedneſſes." Hereby we are taught,
as chriſtians, to watch againſt; and lay afide, not only thoſe more groſs
and fleſhly diſpoſitions and affections which denominate a perſon filthy, but
all the diſorders of a corrupt heart, which would prejudice it againſt the
word and ways of God. . . . . . . .
Obſerve, 1. Sin is a defiling thing; it is called filthineſ; itſelf. 2.
There is abundance of that which is evil in us, to be watched againſt;
there is ſiperfuity of naughtingſ. 3. It is not enough to reſtrain evil
affections, but they must be cast from us, or laid apart, Iſa. 30.22. “Thou
ſhalt caſt them away as a menſtruous cloth ; thou ſhalt ſay, Gét ye
hence.” 4. This muſt extend not only to outward fins, and greater
abominations, but to all fin of thought and affection as well as ſpeech"
and pračice ; 73ao, fivrapizy—all filthineſs, every thing that is corrupt
and finful. 5. Obſerve, from the foregoing parts of this chapter, the
laying afide of all filthingſ, is what a time of temptation and afflićtion
calls for, and is neceſſary to the avoiding of error, and the right receiving
and improving of the word of truth : for, : * , , , ;
IV. We are here fully, though briefly, inſtructed concerning hearing
the word of God. - .
| 1. We are required to prepare ourſelves for it; (v. 21.) to get rid
of every corrupt affection, and of every prejudice and pre-poſſeſſion, and
| to lay afide thoſe fins which pervert the judgment and blind the hind,
When Moſes’ ſpirit was pro- 49
If we would be ſlow to ſpeak,
we muſt be ſlow to wrath. - . . . . . . . . . . .
All the fillhineſs and /üperfluity of naughtingſ, before explained, muſt, in
i an eſpecial manner, be ſubdued and caſt off, by all ſuch as attend on the
word of the goſpel.” ... . . .
2. We are directed how to hear it"; “ Receive with meekneſs the in-
grafted word, which is able to ſave your ſouls.” (1.) In hearing the
word of God, we are to receive it; assent to the truths of it, conſent to .
the laws of it receive it as the ſtock does the graft; ſo as that the fruit
which is produced, may be, not according to the nature of the four
ſtock, but according to the nature of that word of the goſpel; which is
engrafted into our ſouls. (2.) We muſt therefore yield ourſelves to the
word of God, with moſt ſubmiſſive, humble, and tractable tempers: this
is to recive it with meekneſs. Being willing to hear of our faults, and
taking it not only patiently, but thankfully; deſiring alſo to be moulded
and formed by the doctrines and precepts of the goſpel. (3.) In all
our hearing we ſhould aim at the ſalvation of our ſouls. It is the defign
of the word of God to make us wise to ſalvation ; and they who propoſe
any meaner or lower ends to themſelves in attending upon it, diſhonour
the goſpel, and diſappoint their ſouls. We ſhould come to the word of
God, (both to read it and hear it,) as thoſe who know it is “the power
of God unto ſalvation to every one that believeth,” Rom: 1. 16.
'3. We are taughtºwhat is to be done after hearing; (v. 22;) tº But
be ye doers of the word; and not hearers onlyy deceiving your ‘own
ſelves.”. Obſerveſhere, (1.) Hearing is in order to doing; the moſt
attentive and the moſt frequent hearing of the word of God will hot avail
us, unleſs we bealſo doers of it. If we were to hear a fermon every day
of the week, and an angel from heaven were the preacher, yet, if we
the apoſtle inſiſts much upon it, (and, without doubt, it is indiſpenſably
neceſſary,) that we pračtiſe what we hear. “ There muſt be inward
* prećtice by meditation, and outward pračtice in true obedience.” Mr.
Baxter. It is not enough to remember what we hear, and to be able to
repeat it, and to give teſtimony to it, and commend it, and write it, and
preſerve what we have written; that which all this is in order to, and which
crowns the reſt, is, that we be doers of the word. Obſerve, (2.) Bare
hearers are ſelf-deceivers ; the original word rapaxoyºusyo, fighifies
men’s arguing ſophiſtically to themſelves; their reaſoning is manifeſtly
deceitful and falſe, when they would make one part of their work diſ-
charge them from the obligation they lie under to another ; or perſuade
themſelves, that filling their heads with notions is ſufficient, though
their hearts be empty of good affections and reſolutions, and their lives
flººkſ of good works. Self-deceit will be found the worſt deceit at
alt. - -
4. The apoſtle ſhews what is the proper uſe of the word of God, who
they are, that do not uſe it as they ought, and who they are, that do
make a right uſe of it, v. 23.25. Let us confider each of theſe diſ-
tinétly. (1.) The uſe we are to make of God’s word may be learnt
from its being compared to a glaſs, in which a man may behold his natural
Jace. As a looking-glaſs ſhews us the ſpots and defilements upon our
faces, that they may be remedied and waſhed off; ſo the word of God
ſhews us our fins, that we may repent of them and get them pardoned;
it ſhews us what is amiſs, that it may be amended. There are glaſſes
that will flatter people; but that which is truly the word of God, is no
flattering glaſs. If you flatter yourſelves, it is your own fault ; the
truth, as it is in Jeſus, flatters no man. Let the word of truth be care-
fully attended to, and it will ſet before you the corruption of your na-
ture, the diſorders of your hearts and lives; it will tell you plainly what
you are. St. Paul deſcribes himſelf as inſenſible of the corruption of his
nature till he ſaw himſelf in the glaſs of the law ; (Rom. 7. 9.) “I was
alive without the law ; I took all to be right with me, and thought my-
ſelf not only clean, but, compared with the generality of the world,
beautiful too; but when the commandment came, when the glaſs of the
!aw was ſet before me, then fin revived, and I died ; then I ſaw my
fpots and deformities, and diſcovered that amiſs in myſelf, which before
I was not aware of ; and ſuch was the power of the law, and of fin, that
I then perceived myſelf in a ſtate of death and condemnation.” Thus,
when we attend to the word of God, ſo as to ſee ourſelves, our true ſtate
and condition, to rectify what is amiſs, and to form and dreſs ourſelves
anew by the glaſs of God’s word, this is to make a proper uſe of it.
(2.) We have here an account of thoſe who do not uſe this glaſs of the
word as they ought ; (v. 24.) “He that beholds himſelf, and goes his
way, and ſtraightway forgets what manner of man he was.” This is the
true deſcription of one who hears the word of God, and does it not. How
many are there, who, when they fit under the word, are affected with
their own finfulneſs, miſery, and danger, acknowledge the evil of fin,
and their need of Chriſt; but, when their hearing is over, all is forgotten,
convićtions are loſt, good affections are vaniſhed, and paſs away like the
waters of a land-flood ; he straightway forgets. “The word of God
“ (as Dr. Manton ſpeaks) diſcovers how we may do away our fins, and
“ deck and attire our ſouls with the righteouſneſs of Jeſus Chriſt.
“Maculae sunt peccata, quae ostendit lea: ; aqua est sanguis Christi, quem
“ostendit evangelium—Our sins are the spots which the law diſcovers ;
“ Christ’s blood is the laver which the gº But in vain do we
hear God’s word, and look into the goſpel-glaſs, if we go away, and for-
get our ſpots, inſtead of waſhing them off, and forget our remedy, inſtead
of applying to it. This is the caſe of thoſe who do not hear the word
as they ought. (3.) Thoſe alſo are deſcribed, and pronounced blessed,
who hear aright, and who uſe the glaſs of God’s word as they ſhould do.
(v. 25.) “Whoſo looketh into the perfeót law of liberty, and continueth
therein,” &c.
Baxter expreſſes it, of liberation, giving us deliverance from the Jewiſh
law, and from fin and guilt, and wrath and death. The ceremonial law
was a yoke of bondage, the goſpel of Chriſt is a law of liberty. Obſerve |
again, It is a perfect law ; nothing can be added to it. Obſerve further,
In hearing the word, we look into this perfect law; we conſult it for
counſel and dire&tion ; we look into it, that from thence we may take
our meaſures: but obſerve withal, then only do we look into the law of
liberty as we ſhould, when we continue therein; “when we dwell in the
“ ſtudy of it, till it turn to a ſpiritual life, engrafted and digeſted in us;”
(Mr. Baxter) when we are not forgetful of it, but pračtife it as our
work and buſineſs; ſet it always before our eyes, and make it the con-
JAMES, I.
reſted in bare hearing, it would never bring us to heaven. Therefore
Obſerve here, The goſpel is a law of liberty, or, as Mr.
Pradical Religion.
ſtant rule of our converſation and behaviour, and model the temper of
our minds by it. Obſerve once more from this place, They who thus
do, and “continue in the law and word of God, are, and ſhall be, bleſſed
in their deed ; bleſſed in all their ways,” according to the firſt pſalm,
which, ſome think, St. James here alludes to. “ He that meditates in
the law of God, and walks according to it, the pſalmiſt ſays, ſhall proſ.
per in whatſoever he does.” And he that is not a forgetful hearer, but
a doer of the work which God’s word ſets him about, St. James ſays,
shall be blessed. The papiſts pretend, that here we have a clear text to
prove we are bleſſed for our good deeds; but Dr. Manton, in anſwer to
that pretence, puts the reader upon marking the diſtinétneſs of ſcripture-
phraſe. The apoſtle does not ſay, for his deeds, that any man is bleſſed,
but in his deed. This is a way in which we ſhall certainly find bleſſed-
neſs, but not the cauſe of it. This bleſſedneſs does not lie in knowing,
but in doing the will of God ; (John 13. 17.), “If ye know theſe things,
happy are ye if ye do them.” It is not talking, but walking, that will
bring us to heaven. tº -
V. The apoſtle next informs us how we may diſtinguiſh betwixt a vain
religion, and that which is pure and approved of God. Great and hot
diſputes there are in the world about this matter : what religion is falſe
and vain, and what is true and pure. I wiſh men would agree to let the
holy ſcripture in this place determine the queſtion ; and here it is plainly
and peremptorily declared, .
1. What is a vain religion ; (v. 26.) “If any man among you ſeem
to be religious, and bridle not his tongue, but deceive his own heart, this.
man’s religion is vain.” Here are three things to be obſerved: (1.) In
a vain religion there is much of ſhew, and affecting to seem religious in
the eyes of others. This, I think, is mentioned in a manner that ſhould
fix our thoughts on the word seemeth. When men are more concerned.
to seem religious than really to be ſo, it is a fign that their religion is but
vain. Not that religion itſelf is a vain thing ; (they do it a great deal
of wrong, to ſay, It is in vain to serve the Lord ; ) but it is poſſible for
people to make it a vain thing, if they have only a form of godliness, and
not the power. (2.) In a vain religion there is much cenſuring, reviling,
and detracting of others. The not bridling the tongue here, is chiefly
meant of not abſtaining from theſe evils of the tongue. When we hear
people ready to ſpeak of the faults of others, or to cenſure them as
holding ſcandalous errors, or to leſſen the wiſdom and piety of thoſe
about them, that themſelves may ſeem the wiſer and better, this is a fign
that they have but a vain religion. The man who has a detracting tongue,
cannot have a truly humble gracious heart. He who delights to injure
his neighbour, in vain pretends to love God; therefore a reviling tongue
will prove a man a hypocrite. Cenſuring is a pleaſing fin, extremely
compliant with nature; and therefore evidences a man’s being in a natu-
ral ſtate. The fins of the tongue were the great fins of that age in which
St. James wrote; (as other parts of this epiſtle fully ſhew ;) and it is a
ſtrong fign of a vain religion, (ſays Dr. Manton,) to be carried away
with the evil of the times. This has ever been a leading fin with hypo-
crites, that the more ambitious they have been to seem well themſelves,
the more free they are in cenſuring and running down others; and there.
is ſuch quick intercourſe betwixt the tongue and the heart, that the one
may be known by the other. On theſe accounts it is that the apoſtle
has made an ungoverned tongue an undoubted certain proof of a vain.
religion. There is no ſtrength nor power in that religion which will not
enable a man to bridle his tongue. (3.) In a vain religion a man deceives.
his own heart ; he goes on in ſuch a courſe of detraćting from others, and
making himſelf seen ſomebody, that at laſt the vanity of his religion is
conſummated by the deceiving of his own soul. When once religion comes
to be a vain thing, how great is the vanity
2. It is here plainly and peremptorily declared wherein true religion
consists ; (v. 27.) “Pure religion and undefiled before God and the
Father, is this.” Obſerve, (1.) It is the glory of religion to be pure
and undefiled ; not mixed with the inventions of men, nor the corrup-
tions of the world. Falſe religions may be known by their impurity
and uncharitableneſs; according to that of St. John, He that doeth not
righteousness, is not of God, neither he that loveth not his brother, 1 John
3. 10. But on the other hand, a holy life and a charitable heart ſhew a
true religion. Our religion is not (ſays Dr. Manton) adorned with cere-
monies, but purity and charity. And it is a good obſervation of his,
that a religion which is pure, ſhould be kept undefiled. Obſerve, (2.)
That religion is pure and undefiled, which is ſo before God and the Fa.
ther. That is right, whieh is ſo in God’s eye, and which chiefly aims
at his approbation. True religion teaches us to do every thing as in the
preſence of God i and to ſeek his favour, and ſtudy to pleaſe him in all
A. D. 61.
The Regard due to poor Chriſtians,
JAMES, II.
diſtreſſed, is a very great and neceſſary part of true religion ; viſiting the
fatherleſs and widow in their qffliction. Viſiting is here put for all
manner of relief which we'are capable of giving to others : and fatherleſ,
and widows are here particularly mentioned, becauſe they are generally
moſt apt to be neglected or oppreſſed; but by them we are to underſtand
all others who are objećts of charity ; all who are in afflićtion. It is
very remarkable, that if the ſum of religion be drawn up in two articles,
this is one—to be charitable, and relieve the afflicted. Obſerve, (4.)
An unſpotted life muſt accompany an unfeigned love and charity; to Keep
himself unspotted from the world. The world is apt to ſpot and blemiſh
the ſoul, and it is hard to live in it, and have to do with it, and not be
defiled ; but this muſt be our conſtant endeavour. Herein confiſts pure
and undefiled religion. The very things of the world too much taint our
ſpirits, if we are much converſant with them ; but the fins and luſts of
the world deface and defile them very woefully indeed. St. John com-
priſes all that is in the world, which we are not to love, under three
heads; “the luſt of the fleſh, the luſt of the eyes, and the pride of life;
and to keep one’s ſelf unſpotted from all theſe, is to keep ourſelves un-
ſpotted from the world.” May God by his grace keep both our hearts
and lives clean from the love of the world, and from the temptations of
wicked worldly men. r
CHAP. II.
In this chapter, the apostle condemns a sinful regarding the rich, and de-
spising the poor; which he imputes to partiality and injustice, and shews
it to be an acting contrary to God, who has chosen the poor, and whoſe
interest is aften perſecuted, and his name blaſphemed, by the rich, v. 1...7.
He shews inat the whole law is to be fulfilled, and that mercy should be
followed, as well as justice, v, 8... 13. He expoſes the error and folly of
those who boast of faith twithout works, telling us that this is but a dead
Jaith, and ſuch a faith as devils have, not the faith of Abraham, or of
Rahab, v. 14, to the end. -
1. Y brethren, have not the faith of our Lord Jeſus |
. Chriſt, the Lord of glory, with reſpect of perſons.
2. For if there come unto your aſſembly a man with a
gold ring, in goodly apparel, and there come in alſo a poor
man in vile raiment; 3. And ye have reſpect to him that
weareth the gay clothing, and ſay unto him, Sit thou here
in a good place: and ſay to the poor, Stand thou there,
or fit here under my footſtool: 4. Are ye not then partial
in yourſelves, and are become judges of evil thoughts? 5.
Hearken, my beloved brethren, Hath not God choſen the
poor of this world rich in faith, and heirs of the kingdom
which he hath promiſed to them that love him ; 6. But
ye have deſpiſed the poor. Do not rich men oppreſs you,
and draw you before the judgment-ſeats? 7. Do not they
blaſpheme that worthy name by which ye are called :
The apoſtle is here reproving a very corrupt pračtice; he ſhews how
much miſchief there is in the fin of mporatroxn]ºz—respect of persons,
which ſeemed to be a very growing evil in the churches of Chriſt, even
in thoſe early ages, and which, in theſe after-times, has ſadly corrupted
and divided chriſtian nations and ſocieties. Here we have, -
I. A caution againſt this fin laid down in general ; (v. 1.), “My
brethren, have not the faith of our Lord Veſus Chriſt, the Lord of glory,
with reſpect of perſons.” Obſerve here, 1. The charaćier of chriſtians
fully implied; they are ſuch as have the faith of our Lord Jesus Christ;
they embrace it, they receive it, they govern themſelves by it ; they
entertain the doćtrine, and ſubmit to the law and government, of Christ;
they have it as a truſt, they have it as a treaſure. Obſerve, 2. How
honourably St. James ſpeaks of Jeſus Chriſt ; he calls him the Lord of
glory; for he is “ the Brightneſs of his Father’s glory, and the expreſs
Image of his perſon.” Obſerve, 3. Chriſt’s being the Lord of glory
ſhould teach us not to reſpect christians for any thing ſo much as thei
relation and conformity to Christ. You who profeſs to believe the glory
of our Lord Jeſus Christ, which the poorest christian ſhall partake of .
equally with the rich, and to which all worldly glory is but vanity, you
- Vol. V. No. 106, - ? - * .
**
our ačtions. Obſerve, (3.) Compaſſion and charity to the poor and |
ſhould not make men's outward and worldly advantages the meaſure of
your reſpect. In profeſſing the faith of our Lord Jesus Christ, we
ſhould not ſhew reſpect to men, ſo as to cloud or leſſen the glory of our
glorious Lord ; however any may think of it, this is certainly a very
heinous ſin. . . . . . . . .
II. We have this fin deſcribed and cautioned againſt, by an inſtance
or example of it i. (v. 2, 3.) “ For if there come into your aſſembly a
man with a gold ring,” &c. , Aſſembly here is meant of thoſe meetings
which were appointed for deciding matters of difference among the mem.
bers of the church ; or, for determining when cenſures ſhould be paſſed
upon any, and what thoſe cenſures ſhould be ; therefore the Greek word
here uſed, awzywyā, fignifies ſuch an ºffèmbly as that in the Jewiſh ſyna-
gogues, when they met to do juſtice. Maimonides ſays, (as I find the
paſſage quoted by Dr. Manton,) “That it was expreſsly provided by
“ the Jews’ conſtitutions, that when a poor man and a rich plead together,
“ the rich ſhall not be bidden to fit down, and the poor ſtånd, or ſit in a
“worſe place, but both fit, or both ſtand alike.” To this the phraſes
uſed by the apoſtle have a moſt plain reference, and therefore the aſſem-
bly here ſpoken of, muſt be ſome ſuch as the ſynagogue-aſſemblies of the
Jews were, when they met to hear cauſes, and to execute juſtice; to
| theſe the arbitrations and cenſures of their chriſtian aſſemblies are com-
pared. But we muſt be careful not to apply what is here ſaid to the
| common aſſemblies for worſhip; for in theſe certainly there may be ap-
pointed different places for perſons, according to their rank and circum-
ſtances, without fin. They do not underſtand, the apoſtle, who fix his
ſeverity here upon this prašice; they do not confider the word judges
(uſed in v. 4.) nor what is ſaid ºf their being convićted as tranſgrº/örs
of the law, if they had ſuch a respect of persons as is here ſpoken of, ac-
cording to v. 9. Thus, now put the caſe; “There comes into your
aſſembly (when of the ſame nature with ſome of thoſe at the ſynagogue)
a man that is diſtinguiſhed by his dreſs, and wh9 makes a figure, and
there comes in also a poor man in vile raiment, and ye ačt partially, and
determine wrong, merely becauſe the one makes a better appearance, or
is in better circumſtances, than the other.” Obſerve from helice, I.
God has his remnant among all ſorts of people ; among thoſe that wear
ſºft and gay clothing, and among thoſe that wear poor and vile raiment.
But obſerve, 2. In matters of religion, rich and poor ſtand upon a level;
no man’s 'riches ſet him in the leaſt nearer to God, nor does any man's
poverty ſet him at a diſtance from God. With the Most High there is
no respect of persons, and therefore in matters of conſcience there ſhould
be none with us. Obſerve, 3. All undue honouring of worldly great-
neſs and riches ſhould eſpecially be watched againſt in chriſtian ſocieties.
St. James does not here encourage rudeneſs or diſorder; civil, reſpect
muſt be paid, and ſome difference may be allówed in our cárriage toward
perſons of different. ranks ; but this reſpect muſt never be ſuch as to in-
fluence the proceedings of chriſtian ſocieties in diſpoſing of the 8ffices of
the church, or in paſſing the cenſures of the church, or in anything that
is purely a matter of religion; here we are to know no man after the
ſlesh. It is the character of a citizen of Zion, “ that in his eyes a wiſe
perſon is contemned, but he honoureth them that fear the Lord.”. If a
poor man be a good man, we muſt not value him a whit the leſs for his
poverty; and if a rich man be a bad man, (though he may have both
gay clothing and a gay profeſſion;), we muſt not value him any whit the
more for his riches. "Obſerve, 4. Of what importance it is to take cáre
what rule we go by in judging of men ; if we allow ourſelves commonly
to judge by outward appearance, this will too much influence our ſpirits
and our condućt in religious aſſemblies; there is many a man, whoſe
wickedneſs renders him vile and deſpicable, who yet makes a figure in the
world; and on the other hand there is many a humble, heavenly, gööd
chriſtian, who is clothed meanly; but neither ſhould he nor his chriſti-
anity be thought the worſe of on this account. - - ,
III. We have the greatneſs of this fin ſet forth, v. 4, 5, . It is
great partiality, it is injuſtice, and it is to ſet ourſelves againſt God, who
has chosen the poor, and will honour and advance them, (if good) let
who will deſpiſe them. . . . . . . .
1. In this fin there is ſhameful partiality ; Are ye not then partial in
yourselves 2 The question is here put, as what could not fail of being
anſwered by every man's conſcience, that would put it ſeriouſly to him-
ſelf. According to the strict rendering of the original, the question is,
“Have ye not made a difference * And, in that difference, do you 'Hot
judge by a falſe rule, and go upon falſe meaſures? And dºes not thé
'charge of a partiality, condemned by the law, lie fully against you?
Does not your own conſcience tell you that you are guilty.” Appeals
to conſcience are of great advantage, when we have to do with ſuch as
make a profeſſion, even though they may be fallen into a very corrupt
ſtate. - -
2. This respect of persons is owing to the evil and injuſtice of the
thoughts. As the temper, condućt, and proceedings, are partial, ſo the
heart and thoughts, from whence all flows, are evil ; “Te are become
judges of evil thoughts; ye are judges according to thoſe unjust estima-
tions and corrupt opinions which you have formed to yourſelves. Trace
your partiality, till you come to thoſe hidden thoughts which accompany
and ſupport it, and you will find thoſe to be exceeding evil. You ſecretly
prefer outward pomp before inward grace, and the things that are seen.
isefore thoſe which are not seen.” The deformity of fin is never truly
and fully diſcerned, till the evil of our thoughts be diſcloſed ; and it is
this which highly aggravates the faults of our tempers and lives-that
the imagination of the thoughts of the heart is evil, Gen. 6. 5. . . .
3. This respect of persons is a heinous fin, becauſe it is to ſhew our-
ſelves moſt directly contrary to God; (v. 5.) “Hath not God chosen
the poor of this world rich in faith 3 &c. But ye have despised them,
v. 6. God has made thoſe heirs of a kingdom, whom you make of no
reputation ; and has given very great and glorious promiſes to thoſe to
whom you can hardly give a good word or a reſpectful look: . And is
not this a monstrous iniquity in you who pretend to be the children of
God, and conformed to him 2 Hearken, my beloved brethren ; by all the
love I have for you, and all the regards you have to me, I beg you would
confider theſe things: take notice of it that many of the poor of this
world are the chosen of God. Their being God’s chosen does not pre-
vent their being poor; their being poor does not at all prejudice the
evidences of their being chosen, Matth. 11. 5. The poor are evangelized.”
God defigned to recommend his holy religion to men's eſteem and affec-
tion, not by the external advantages of gaiety and pomp, but by its in-
trinſic worth and excellency; and therefore choſe the poor of this world.
Again take notice, that many poor in the world, are rich in faith ; thus
the pooreſt may become rich; and this is what they ought to be eſpecially
ambitious of ; it is expected from thoſe who have wealth and eſtates,
that they be rich in good works; becauſe the more they have, the more
they have to do good with : but it is expected from the poor in the world,
that they be rich in faith; for the leſs they have here, the more they
may, and ſhould, live in the believing expectation of better things in a
better world. Take notice further, Believing christians are rich in title,
and in being heirs of a kingdom, though they may be very poor as to
preſent poſſeſſions; what is laid out upon them is but little, what is laid
up for them is unſpeakably rich and great. Note again, Where any are
rich in faith, there will be alſo divine love; faith working by love, will be
in all the heirs of glory. Note once more, under this head, Heaven is a
kingdom, and a kingdom promiſed to them that love God. We read of the lº
crown promiſed to them that love God, in the former chapter ; (v. 12.) || “ did well in giving honour to whom honour was due ;” but this fair
pretence would not cover their fin, in that undue respect of persons which
we here find there is a kingdom too. And as “the crown is a crown of
life, so the kingdom will be an everlaſting kingdom.” - 1
All theſe things, laid together, ſhew how highly the poor in this world,
if rich in faith, are now honoured, and ſhall hereafter be advanced by
God; and conſequently how very finful a thing it was for them to de-
spise the poor. After ſuch confiderations as theſe, the charge is cutting
indeed ; But ye have deſpiſed the poor, v. 6. : -
4. Respecting persons, in the ſenſe of this place, on account of their
riches or outward figure, is ſhewn to be a very great fin, becauſe of the
miſchiefs which are owing to worldly wealth and greatneſs, and the folly
which there is in christians’ paying undue regards to thoſe who had ſo
little regard either to their God or them : “Do not rich men oppreſs
gou, and draw you before the judgment-seat P Do not they blaſpheme that
worthy uame by which ye are called P. v. 7. Confider how commonly
riches are the incentives of vice and miſchief, of blaſphemy and perſecu-
tion: confider how many calamities you yourſelves ſuſtain, and how great
reproaches are thrown upon your religion and your God by men of
wealth, and power, and worldly greatneſs; and this will make your fin
appear exceeding ſinful and fooliſh, in ſetting up that which tends to pull
you down, and to deſtroy all that you are building up, and to diſhonour
that worthy name by which you are called.” The name of Christ is a
worthy name; it reflects honour, and gives worth to them who wear it.
8. If ye fulfil the royal law according to the ſcripture,
Thou ſhalt love thy neighbour as thyſelf, ye do well, 9.
But if ye have reſpect to perſons, ye commit ſin, and are
convinced of the law as tranſgreſſors, 10. For whoſoever
ſhall keep the whole law, and yet offend in one point, he
JAMES, II.
of the law as transgressors.
Neceſſity of univerſal Obedience.
is guilty of all... 11. For he that ſaid, Do not commit
adultery, ſaid alſo, Do not kill. Now if thou commit no
adultery, yet if thou kill, thou art become a tranſgreſſor of
the law. , 12. So ſpeak ye, and ſo do, as they that ſhall be
judged by the law of liberty, 13. For he ſhall have judg-
ment without mercy, that hath ſhewed no mercy; and
mercy rejoiceth againſt judgment. -
The apoſtle, having condemned the fins of thoſe who had an undue
respect of persons, and having urged what was ſufficient to convićt them
of the 'greatneſs of this evil, now proceeds to ſhew how the matter may
be mended; it is the work of a goſpel ministry, not only to reprove and
warn, but to teach and direct ; (Col. 1. 28.) Warning everyman, and
teaching every man. And here, | . . . .
1. We have the law that is to guide us in all our regards to men ſet
down in general; (v. 8,) “If ye fulfil the royal law, according to the
ſcripture, Thou ſhalt love thy neighbour as thyſelf, ye do well.” Leſt
any ſhould think St. James had been pleading for the poor ſo as to
throw contempt on the rich, he now lets them know, that he did not
deſign to encourage improper condućt towards any ; they must not hate,
or be rude to, the rich, any more than despise the poor; but, as the scrip-
ture teaches us to love all our neighbours, be they rich or poor, as our-
selves, ſo, in our having a ſteady regard to this rule, we shall do well.
Obſerve from hence, (1.) The rule for chriſtians to walk by, is ſettled
in the ſcriptures ; if, according to the ſeriptures, &c. It is not great men,
nor worldly wealth, nor corrupt pračtices among profeſſors themſelves,
that must guide us, but the scriptures of truth. Obſerve, (2) The
Jęripture gives us this as a law, to love our neighbour as ourselves ; it is
what ſtill remains in full force, and is rather carried higher and further
by Chriſt, than made leſs important to us. Obſerve, (3.) This law is a
royal law, it comes from the King of kings; its own worth and dignit
deſerve it ſhould be thus honoured; and the ſtate in which all chriſtians
now are, as it is a ſtate of liberty, and not of bondage or oppreſſion,
makes this law, by which they are to regulate all their actions to one
another, a royal law. Obſerve, (4.) A pretence of obſerving this.
royal law, when it is interpreted with partiality, will not excuſe men in.
any unjuſt proceedings. It is implied here, that ſome were ready to.
flatter rich men, and be partial to them, becauſe, if they were in the like
circumſtances, they ſhould expect ſuch regards to themſelves ; or, they
might plead, that, to ſhew a diſtinguiſhed reſpect to thoſe whom God in.
his providence had diſtinguiſhed by their rank and degree in the world,
this was but doing right ; therefore the apoſtle allows, that, ſo far as:
they were concerned to obſerve the duties of the ſecond table, they
they ſtood chargeable with ; for,
2. This general law is to be confidered together with a particular law;
(v. 9.) “If ye have respect to persons, ye commit ſin, and are convinced
Notwithſtanding the law of laws, To love.
3your neighbour as yourselves, and to ſhew that reſpect to them which you.
would be apt to look for yourſelves if in their circumſtances, yet this
will not excuſe your diſtributing either the favours or the cenſures of the
church according to men’s outward condition ; but here you muſt look.
to a particular law, which God, who gave the other, has given you toge-
ther with it, and by this you will ſtand fully convićted of the fin I have
charged you with ; this law is in Levit. 19. 15. “Thou ſhalt do no.
unrighteouſneſs in judgment ; thou ſhalt not reſpect the perſon of the
poor, nor the perſon of the mighty; but in righteouſneſs ſhalt thou
ijudge thy neighbour.” Yea, the very royal law itſelf, rightly explained,
would ſerve to convićt them, becauſe it teaches them to put themſelves
as much in the places of the poor as in thoſe of the rich, and ſo to ačt
equitably towards one as well as the other. Hence he proceeds,
3. To ſhew the extent of the law, and how far obedience muſt be
paid to it; they muſt fulfil the royal law, have a regard to one part as
well as another, otherwiſe it would not ſtand them in ſtead, when they
pretended to urge it as a reaſon for any particular ačtions ; (v. 10.) .
“for whoſoever ſhall keep the whole law, and yet offend in one point, is.
guilty of all.” This may be confidered, (1.) With reference to, the
caſe St. James, has been upon ; “Do you plead for your reſpect to the
rich, becauſe you are to love your neighbour as yourselves.” Why then.
ſhew alſo an equitable and due regard to the poor, becauſe you are to
* . . . . .- - • s º -
| love you neighbour as yourself... or elſe your offending in one point, will
| ſpoil your pretence of obſerving that law at all. “Whoſoever ſhall
A. D. 61. - JAMES, II,
keep the whole law, if he offend in one point,” wilfully, allowedly, and i Thou haſt faith, and I have works: ſhew me thy faith.
with continuance, and ſo as to think he ſhall be excuſed in ſome matters,
becauſe of his obedience in others, he is guilty of all ; he incurs the ſame"
penalty, and is liable to the ſame puniſhment, by the ſentence of the law,
as if he had broken it in other points, as well as that he ſtands chargeable
with ; not that all fins are equal, but that all carry the ſame contempt of
the authority of the Lawgiver, and ſo bind over to ſuch puniſhment as is
threatened on the breach of that law. This ſhews us what a vanity it
is to think that our good deeds will atone for our bad deeds, and plainly
puts us upon looking for ſome other atonement. (2.) This is further
illuſtrated by putting a caſe different from that before mentioned ;
(v. 11.) “For he that ſaid, Do not commit adultery, ſaid alſo, Do not
kill. Now, if thou commit no adultery, yet if thou kill, thou art become
a tranſgreſſor of the law.” One, perhaps, is very ſevere in the caſe
of adultery, or what tends to ſuch pollutions of the fleſh; but leſs ready
to condemn murder, or what tends to ruin the health, break the hearts,
and deſtroy the lives, of others: another has a prodigious dread of mur-
der, but has more eaſy thoughts of adultery ; whereas one who looks at |
the authority of the lawgiver, more than the matter of the command, will |
fee the ſame reaſon for condemning the one as the other. Obedience is
then acceptable, when all is done with an eye to the will of God; and ||
diſobedience is to be condemned, in whatever inſtance it be, as it is a con- |
tempt of the authority of God ; and, for that reaſon, if we offend in one |
point, we contemn the authority of him who gave the whole law, and ſo
demned ; for “curſed is every one that continueth not in all things that ||
are written in the book of the law to do them ;” Gal. 3. 10. -
4. St. James directs chriſtians to govern and condućt themſelves more
eſpecially by the law of Chriſt; (v. 12.), “So ſpeak ye, and ſo do, as
they that ſhall be judged by the law of liberty.” This will teach us,
not only to be juſt and impartial, but very compaſſionate and merciful to
the poor; and it will ſet us perfectly free from all ſordid and undue re-
gards to the rich. Obſerve here, (1.) The goſpel is called a law ; it
has all the requiſites of a law ; precepts, with rewards and puniſhments
annexed ; it preſcribes duty, as well as adminiſters comfort ; and Chriſt
is a King to rule us, as well as a Prophet to teach us, and a Prieſt to ſa-
crifice and intercede for us. We are under the law to Christ. (2.) It
is a law of liberty ; a law that we have no reaſon to complain of, as a
yoke or burthen ; for the service of God, according to the goſpel, is
perfect freedom ; it ſets us at liberty from all ſlaviſh regards, either to the
perſons or the things of this world. (3.) We muſt all be judged by this law
of liberty; men's eternal condition will be determined according to the
goſpel; this is the book that will be opened, when we ſhall ſtand before
the judgment-seat ; there will be no relief to thoſe whom the goſpel con-
demns, nor will any accuſation lie againſt thoſe whom the goſpel juſtifies.
(4.) It concerns us therefore so to speak and act now, as becomes thoſe
who muſt ſhortly be judged by this law of liberty; that is, that we come
up to goſpel-terms, that we make conſcience of goſpel-duties, that we be of
a goſpel-temper, and that our converſation be a goſpel-converſation, be-
cauſe by this rule we muſt be judged. (5.) The confideration of our
being judged by the goſpel, ſhould engage us more eſpecially to be mer-
ciful in our regards to the poor; (v. 13.) “For he ſhall have judgment
without mercy, that hath ſhewed no mercy ; and mercy rejoiceth againſt
judgment.” Take notice here, The doom which will be paſſed upon
impenitent finners at laſt, will be judgment without mercy;. there will be
no mixtures or allays in “the cup of wrath, and of trembling, the dregs
of which they muſt drink.” Take notice again, Such as shew no mercy
now, ſhall find no mercy in the great day. But we may note, on the
other hand, that there will be ſuch as ſhall become inſtances of the tri-
umph of mercy, in whom mercy rejoices against judgment all the chil-
dren of men, in the laſt day, will be either vessels of wrath, or vessels of
wnergy. It concerns all to confider among which they ſhall be found ;
and ſet us remember, that blessed are the merciful, for they shall obtain
ºmercy.
14. What doth it profit, my brethren, though a man ſay
he hath faith, and have not works ; Can faith ſave him :
15. If a brother or ſiſter be naked, and deſtitute of daily
food, 16. And one of you ſay unto them, Depart in
peace, be ye warmed and filled; notwithitanding ye give
them not thoſe things, which are needful to the body } |
what doth it profit 17. Even ſo faith, if it hath not
works, is dead, being alone. 18. Yea a man may ſay,
without thy works, and I will ſhew thee my faith by my
works. 19. Thou believeſt that there is one God; thou,
doeſt well; the devils alſo believe, and tremble. 20, But
wilt thou know, O vain man, that faith without works
is dead 21. Was not Abraham our father juſtified
by works, when he had offered Iſaac his ſon upon the
altar ; 22. Seeſt thou how faith wrought with his
works, and by works was faith made perfeół? 23. And
the ſcripture was fulfilled, which faith, Abraham believed
God, and it was imputed unto him for righteouſneſs: and
he was called the friend of God. 24. Ye ſee then how
that by works a man is juſtified, and not by faith only,
25. Likewiſe alſo was not Rahab the harlot juſtified by
works, when ſhe had received the meſſengers, and had
ſent them out another way ? 26. For as the body with:
out the ſpirit is dead, ſo faith without works is dead alſo.
In this latter part of the chapter, the apoſtle ſhews the error of thoſe
º - | who reſted in a bare profeſſion of the christian faith, as if that would
far are guilty of all. Thus, if you look to the law of old, you ſtaud con- j r
ſave them, while the temper of their minds and the tenor of their lives
were altogether diſagreeable to that holy religion which they profeſſed.
To let them ſee, therefore, what a wretched foundation they built their
hopes upon, it is here proved at large, “that a man is juſtified not by
faith only, but by works.” Now upon this ariſes a very great queſtion,
namely, how to reconcile St. Paul and St. James 2 St. Paul, in his
epiſtles to the Romans and Galatians, ſeems to aſſert the directly contrary
thing to what St. James here lays down, ſaying it often, and with a
great deal of emphaſis “ that we are juſtified by faith only, and not by
the works of the law.” “ Amica: ſcripturarum lites, utinam et noſtrae—
There is a very happy agreement betwixt one part of ſcripture and an-
other, notwithſtanding ſeeming differences : it were well if the differences
among chriſtians were as eaſily reconciled.” Nothing (ſays Mr. Bax-
ter) but men’s miſunderſtanding the plain drift and ſenſe of Paul's epiſ-
ties, could make ſo many take it for a matter of great difficulty to recon-
cile Paul and James. A general view of thoſe things which are inſiſted
on by the Antinomians, may be ſeen in Mr. Baxter’s paraphraſe: and
many ways might be mentioned, which have been invented among
learned men, to make the two apoſtles agree ; but it may be ſufficient only
to obſerve theſe few things following : - -
1. When St. Paul ſays, that “a man is juſtified by faith, without
the deeds of the law,” (Rom. 3. 28.) he plainly ſpeaks of another ſort
of works than St. James does, but not of another ſort of faith. St. Paul
ſpeaks of works wrought in obedience to the law of Moſes, and before
men’s embracing the faith of the goſpel; and he had to deal with thoſe
who valued themſelves ſo highly upon thoſe works, that they reječted
the goſpel; (as Rom. 10, at the beginning, moſt expreſsly declares;)
but St. James ſpeaks of works done in obedience to the goſpel, and as
the proper and neceſſary effects and fruits of a ſound ...; in Chriſt
Jeſus. Both are concerned to magnify the faith of the goſpel, as that
which alone could ſave us, and juſtify us; but St. Paul magnifies it, by
ſhewing the inſufficiency of any works of the law before faith, or in
oppoſition to the doćtrine of juſtification by Jeſus Chriſt ; St. James
magnifies the ſame faith, by ſhewing what are the genuine and neceſſary
produćts and operations of it. - -- .
2. St. Paul not only ſpeaks of different works from thoſe inſiſted on
by St. James; but he ſpeaks of a quite different uſe that was made of
good works, from what is here urged and intended. St. Paul had to
do with thoſe who depended on the merit of their works in the fight of
God, and thus he jº well make them of no manner of account : St.
James had to do with thoſe who cried up faith, but would not allow
works to be uſed even as evidences; they depended upon a bare profeſſion
as ſufficient to juſtify them ; and with theſe he might well urge the ne-
ceſſity and vaſt importance of good works. As we muſt not break one
table of the law, by daſhing it againſt the other ; ſo neither muſt we
break in pieces the law and the goſpel, by making them claſh with one
another : thoſe who cry up the goſpel, ſo as to ſet aſide the law, and
| thoſe who cry up the law, ſo as to ſet aſide the goſpel, are both in the
wrong ; for we muſt take our work before us; there muſt be both Jaith.
in Jeſus Chriſt, and good works the fruit of faith. ' ' ', " .

- º *61. , , , ~
- àºjº e y 9. .. s ’, ‘g - *-
. .8. The juſtification of which St. Paul ſpeaks, is different from that
ſpoken of by St. James; the one ſpeaks of our perſons being juſtified
before God, the other ſpeaks of our faith being juſtified before men;
“Shew me thy faith by thy works,” ſays St. James, “ let thy faith be
juſtified in the eyes of them that behold thee by thy works ;” but St.
Paul ſpeaks of juſtification in the fight of God, who juſtifies them only
that believe, in Jesus, and purely on account of the redemption that is in
him.
but our faith is juſtified before men by works. This is ſo plainly the
ſcope and defign of the apoſtle James, that he is but confirming what St.
Paul, in ... ſays of his faith ; that it is a laborious faith, and a
Jaith working by love, Gal. 5. 6. 1 Theſſ. 1. 3. Tit. 3. 8, and many
other places, - - t -
4. St. Paul may be underſtood as ſpeaking of that juſtification which
is inchoate, St. James of that which is complete; it is by faith only that
we are put into a juſtified ſtate, but then good works come in for the
completing of our juſtification at the laſt great day; then, “‘Come, ye
children of my Father ;—for I was hungry and ye gave me meat,” &c.
Thus having cleared this part of ſcripture from every thing of a con-
tradićtion to other parts of it, let us ſee what is more particularly to be
learnt from this excellent paſſage of James ; we are taught,
I. That faith without works will not profit, and cannot ſave us;
(v. 14.) “What doth it profit, my bíethren, if a man ſay he hath faith,
and have not works? Can faith ſave him 2 Obſerve here, 1. That faith,
which does not save, will not really profit us, a bare profeſſion may
ſometimes ſeem to be profitable, to gain the opinion of thoſe who are
truly good ; and it may procure, in ſome caſes, worldly good things;
but “what profit will this be, for any to gain the world, and to loſe their
fouls” ll hºt doth it profit 2–Can faith save him 2 All things ſhould
be accounted profitable or unprofitable to us, as they tend to forward or
hinder the ſalvation of our ſouls. , And above all other things, we ſhould
take care thus to make account of faith, as that which does not profit, if
it do not save, but will aggravate our condemnation and deſtrućtion at laſt.
Obſerve, 2. For a man to have faith, and to say he has faith, are two dif.
ferent things ; the apoſtle does not ſay, If a man have faith without works,
for that is not a ſuppoſable caſe ; the drift of this place of ſcripture is
plainly to ſhew, that an opinion, or ſpeculation, or aſſent, without works, is
not faith ; but the caſe is put thus, If a man say he hath faith, &c. Men
may boaſt of that to others, and be conceited of that in themſelves,
which they are really deſtitute of. -
II. We are taught, that, as love or charity is an operative principle,
ſo is faith; or that neither of them is good for any thing ; and, by try-
ing how it looks for a perſon to pretend he is very charitable, who yet
never does any works of charity, you may judge what ſenſe there is in
pretending to have faith, without the proper, and neceſſary fruits of it;
(v. 13.17.) “If a brother or sister be naked, and desiitute of daily
Jºdi and one ºf you say unto them, Depart in peace, be ye warmed, and
filled; notwithstanding ye give them not those things which are needful to
the body i what doth it profit *. What will ſuch a charity as this, that
conſiſts in bare words, avail either you or the poor 2 Will you come be-
fore God with ſuch empty ſhews of charity as theſe ? You might as well
pretend that your love and charity will ſtand the teſt, without ačts of
mercy, as think that a profeſſion of faitly will bear you out before God,
without works of piety and obedience; (v. 17.) Even so faith, if it hath
zlot works, is dead, being alone.” We are too apt to reſt in a bare pro-
feſſion of faith, and to think that this will save us ; it is a cheap and
eaſy religion to ſay, “We believe the articles of the chriſtian faith ;”
but it is a great deluſion to imagine that this is enough to bring uS to
heaven ; thoſe who argue thus, wrong God, and put a cheat upon their
own fouls ; a mock-faith is as hateful as mock-charity, and both ſhew a
heart dead to all real godlineſs ; you may as ſoon take pleaſure in a dead
body, void of ſoul, or ſenſe, or action, as God takes pleaſure in a dead
Jaith, where there are no works. º
III. We are taught to compare a faith boasting of itſelf without
works and a faith evidenced by works, by looking on both together, to
try how that will work upon our minds; (v. 18.) “Yea, a man may
ſay, Thou hast faith, and I have works. Shew me thy faith without
thy works, and I will ſhew thee my faith by my works.”
true believer thus pleading with a boaſting hypocrite, “ Thou makeſt a
“profeſſion, and ſayeft thou haſt faith ; I make no ſuch boaſts, but leave
“my works to ſpeak for me. Now give any evidence of having the
“faith thou profeſſeſt without works if thou canſt, and I will ſoon let
“thee ſee how my works flow from faith, and are the undoubted evi-
“...dences of its exiſtence.” This is the evidence by which the ſcriptures
JAMES, II.
Thus we ſee that our perſons are juſtified before God by faith,
| when applied to the faith of devils.
Suppoſe a
| Abraham.
Faith and works.
# all along teach men to judge both of themſelves and others. And this
º the evidence according to which Chriſt will proceed at the day of
judgment; (Rev. 20, 12.) “ The dead were judged according to their
works.” How will they be expoſed then, who boaſt of that which they
cannot evidence, or who go about to evidence their faith by any thing
but works of piety and mercy * . . -
IV. We are taught to look upon a faith of bare ſpeculation and know-
ledge as the faith of devils ; (v. 19.) “Thou believeſt that there is one
God; thou doeſt well: the devils alſo believe, and tremble.” . That
inſtance of faith which the apoſtle here chooſes to mention, is the firſt
principle of all religion. “ Thou believest that there is a God, againſt the
atheiſts; and that there is but one God, againſt the idolaters; thou doest
well, ſo far all is right. But to rest here, and take up a good opinion of
thyſelf, or of thy state toward God merely ou account of thy believing
in him, this will render thee miſerable ; the devils also believe, and trøm-
ble. If thou contentest thyſelf with a bare aſſent to articles of faith,
and ſome ſpeculations upon them, thus far the devils go. And as their
faith and knowledge only ſerve to excite horror, ſo in a little time will
thine.” The word tremble is commonly looked upon as denoting a
good effe&t of faith ; but here it may rather be taken as a bad effect,
They tremble, not out of reverence,
but hatred and oppoſition to that one God on whom they believe. To
rehearſe that article of our creed, therefore, I believe on God the Father
Almighty, will not diſtinguiſh us from devils at last, unleſs we now give
up ourſelves to God as the goſpel direéts ; and love him, and delight
ourſelves in him, and ſerve him, which the devils do not, cannot do.
V. We are taught that he who boaſts of faith without works, is to
be looked upon at preſent as a foolish condemned person ; (v. 20.)
“But wilt thou know, O vain man, that faith without works is dead 27°
The words tranſlated vain man—3.99pwire ksyt, are obſerved to have the ſame
ſignification with the word Raca ; which muſt never be uſed to private
perſons, or as an effect of anger, (Matth. 5, 22.) but may be uſed as
here, to denote a juſt deteſtation of ſuch a ſort of men as are empty of
good works, and yet boaſters of their faith. And it plainly declares
them fools and abjećts in the fight of God. Faith without works is ſaid
to be dead, not only as void of all thoſe operations which are the proofs
of ſpiritual life; but as unavailable to eternal life : ſuch believers as reſt
in a bare profeſſion of faith, are dead while they live. º
VI. We are taught that a juſtifying faith cannot be without works,
from two examples, Abraham and Rahab. ... •
The firſt inſtance is that of Abraham, the father of the faithful, and
the prime example of juſtification ; to whom the Jews had a ſpecial
regard; (v. 21.) “Was not Abraham our father juſtified by works,
when he had offered Iſaac his ſon upon the altar ’’’ St. Paul on the
other hand, ſays, (in ch. 4, of the epiſtle to the Romans,) that Abra-
ham “believed, and it was counted to him for righteouſneſs.” But
theſe are well reconciled, by obſerving what is ſaid in Heb. 11. which
ſhews that the faith both of Abraham and Rahab was ſuch as to produce
thoſe good works of which St. James ſpeaks; and which are not to be
ſeparated from faith as juſtifying and ſaving. By what Abraham did,
it appeared that he truly believed. Upon this foot the words of God
himſelf plainly put this matter ; (Gen. 22. 16.) “Becauſe thou haſt
done this thing, and haſt not withheld thy ſon, thine only ſoñ ; therefore
in bleſfing I will bleſs thee.” Thus the faith of Abraham was a work-
ing faith; (v. 22.) “it wrought with his works, and by works was
made perfeót.” And by this means you come to the true ſenſe of that
ſcripture which faith, (v. 23.) Abraham believed God, and it was im-
puted unto him for righteouſneſs. And thus he became the friend of
God. Faith, producing ſuch works, endeared him to the Divine Being,
and advanced him to very peculiar favours and intimacies with God. It
is a great honour done to Abraham, that he is called and counted the
friend of God. You ſee then (v. 24.) how that by works a man is justi-
fied, (comes into ſuch a ſtate of favour and friendſhip with God,) and
not by faith only ; not by a bare opinion or profeſſion, or believing
without obeying, but by having ſuch a faith as is productive of good
works. * {
Now beſide the explication of this paſſage and example, as thus illuſ-
trating and ſupporting the argument St. James is upon, many other
uſeful leſſons may be learned by us from what is here ſaid concerning
1. Thoſe who would have Abraham's bleſſings, muſt be
careful to copy after his faith ; to boaſt of being Abraham’s feed will
not avail any, if they do not believe as he did. 2. Thoſe works which
evidence true faith, muſt be works of ſclf-denial, and ſuch as God himſelf
commands, (as Abraham’s offering up his ſon, his only ſon, was,) and not
A.D. 61.
The Government of the Tongue.
JAMES, III.
fuch works as are pleaſing to fleſh and blood, and may ſerve our intereſt, or
are the mere fruits of our own imagination and deviſing. 3. What we
piouſly purpoſe and fincerely reſolve to do for God, is accepted as if
aćtually performed. Thus Abraham is regarded as offering up his ſon,
though he did not actually proceed to make a ſacrifice of him. It was
a done thing in the mind, and ſpirit, and reſolution of Abraham, and
God accepts it as if fully performed and accompliſhed. 4. The actings
of faith make it grow perfect, as the truth of faith makes it act. 5.
Such an acting faith will make others, as well as Abraham, friends of
God. Thus Chriſt fays to his diſciples, (John 15. 15.) I have called
gyou friends. All tranſactions betwixt God and the truly believing ſoul
are eaſy, pleaſant, and delightful. There is one will and one heart, and
there is a mutual complacency. God rejoiceth over them who truly be-
lieve, to do them good ; and they delight themſelves in him.
The ſecond example of faith’s juſtifying itſelf and us, with and by
works, is Rahab ; (v. 25.) “Likewiſe alſo was not Rahab the harlot
juſtified by works, when ſhe had received the meſſengers, and had ſent
them out another way 2” The former inſtance was of one renowned for
his faith all his life long. This is of one noted for fin, whoſe faith was
meaner and of a much lower degree; ſo that the ſtrongeſt faith will not
do, nor the meaneſt be allowed to go without works. Some ſay, that
the word here rendered harlot, was the proper name of Rahab. Others
tel, us, that it fignifies no more than a hostess, or one who keeps a
public-houſe, with whom therefore the ſpies lodged. But it is very pro-
bable that her charaćter was infamous ; and ſuch an inſtance is men-
tioned, to ſhew that faith will ſave the worſt, when evidenced by proper
works ; and it will not ſave the beſt without ſuch works as God requires.
This Rahab believed the report ſhe had heard of God’s powerful pre-
ſence with Iſrael; but that which proved her faith fincere, was, that, to
the hazard of her life, ſhe received the messengers, and sent them out an-
| freſh.
other way. Obſerve here, (1.) The wonderful power of faith in tranſ:
Jorming and changing ſºnners. (2.) The regard which an operative
faith meets with from God, to obtain his mercy and favour. (3.) Ob-
ſerve, Where great fins are pardoned, there muſt be great ačts of ſelf-
denial. Rahab muſt prefer the honour of God and the good of his
people before the preſervation of her own country. Her former acquaint-
ance muſt be diſcarded, her former courſe of life entirely abandoned, and
ſhe muſt give fignal proof and evidence of this, before ſhe can be in a
juſtified ſtate. (4.) After ſhe is juſtified, yet her former charaćter muſt
be remembered ; not ſo much to her diſhonour as to glorify the rich
grace and mercy of God. Though juſtified, ſhe is called Rahab the
harlot.
And now upon the whole matter, the apoſtle draws this concluſion,
(v. 26.) “As the body without the ſpirit is dead, ſo faith without
works is dead alſo.” Theſe words are read differently ; ſome reading
them, “As the body without the breath is dead, ſo is faith without
works:” and then they ſhew that works are the companions of faith, as
breathing is of life. Others read them, “As the body without the ſoul
is dead, ſo faith without works is dead alſo :” and then they ſhew that as
the body has no action, nor beauty, but becomes a loathſome carcaſe,
when the ſoul is gone ; ſo a bare profeſſion without works is uſeleſs, yea,
loathſome and .#. -
Let us then take heed of running into extremes in this caſe. For,
[1..] The best works, without faith, are dead; they want their root and
principle. It is by faith that any thing we do is really good ; as done
with an eye to God, in obedience to him, and ſo as to aim principally at
his acceptance. [2.] The moſt plauſible profſſion of faith, without
works, is dead; as the root is dead when it produces nothing green, no-
thing of fruit. Faith is the root, good works are the fruits, and we muſt
ſee to it that we have both. We muſt not think that either, without the
other, will juſtify and ſave us. This is the grace of God wherein we
ſtand, and we ſhould ſtand to it.
CHAP. III.
The apostle here reproves ambition, and an arrogant magisterial tongue ;
and shews the duty and advantage of bridling it, because of its poto, r to ||
do mischief. Thoſe who proft'ſ religion, ought eſpecially to govern their |
tongues, v. 1...12. True wisdom makes men meek, and avoid rs of
strife and envy, and her by it may easily be distinguished from a
wiſdom that is earthly and hypocritical, v. 13, to the end.
1. Y brethren, be not many maſters, knowing that
we ſhall receive the greater condemnation, 2.
WoL. W. No. 106. -
|judges,
For in many things we offend all. If any man offend not
in word, the ſame is a perfeót man, and able alſo to bridle
the whole body. 3. Behold, we put bits in the horſes”
mouths, that they may obey us; and we turn about their
whole body. 4. Behold alſo the ſhips, which though
they are ſo great, and are driven of fierce winds, yet are
they turned about with a very ſmall helm, whitherſoever
the governor liſteth. 5. Even ſo the tongue is a little
member, and boaſteth great things. Behold, how great a
matter a little fire kindleth ! 6. And the tongue is a fire,
a world of iniquity: ſo is the tongue among our mem-
bers, that it defileth the whole body, and ſetteth on fire
the courſe of nature; and it is ſet on fire of hell. 7. For
every kind of beaſts, and of birds, and of ſerpents, and of
things in the ſea, is tamed, and hath been tamed of man-
kind: 8. But the tongue can no man tame; it is an
unruly evil, full of deadly poiſon. 9. Therewith bleſs we
God, even the Father; and therewith curſe we men, who
are made after the ſimilitude of God. 10. Out of the
ſame mouth proceed bleſſing and curſing. My brethren,
theſe things ought not ſo to be. 11. Doth a fountain
ſend forth at the ſame place ſweet water and bitter? 12.
Can the fig-tree, my brethren, bear olive-berries, or a
vine, figs So can no fountain both yield ſalt water and
The foregoing chapter ſhews how unprofitable and dead faith is with-
out works; it is plainly intimated by what this chapter firſt goes upon,
that ſuch a faith is, however, apt to make men conceited and magiſterial
in their tempers and their talk. Thoſe who ſet up faith in the manner
the former chapter condemns, are moſt apt to run into thoſe fins of the
tongue which this chapter condemns. And indeed the beſt need to be
cautioned againſt a dićtating, cenſorious, miſchievous uſe of their tongues.
We are therefore taught,
I. Not to uſe our tongues ſo as to lord it over others; (v. 1.). My
brethren, be not many masters, &c. Theſe words do not forbid doing
what we can to dire&t and inſtruct others in the way of their duty, or to
reprove them in a chriſtian way for what is amiſs ; but we muſt not
affect to ſpeak and ad as thoſe who are continually aſſuming the chair;
we muſt not preſcribe to one another, ſo as to make our own ſentiments
a standard, by which to try all others; becauſe God gives various gifts.
to men, and expe&ts from each according to that meaſure of light which
he gives. “Therefore be not many masters ;” (or teachers, as ſome
read it i) “do not give yourſelves the air of teachers, impoſers, and
but rather ſpeak with the humility and ſpirit of learners; do not
cenſure one another, as if all muſt be brought to your ſtandard.” This
is enforced by two reaſons. 1. Thoſe who thus ſet up for judges and
cenſurers, shall receive the greater condemnation. Our judging others,
will but make our own judgment the more ſtrićt and ſevere, Matth. 7, 1.
Thoſe who are curious to ſpy out the faults of others, and arrogant in
paſſing cenſures upon them, may expect that God will be as extreme in
marking what they ſay and do amiſs. 2. Another reaſon given againſt
ſuch acting the maſter, is, becauſe we are all sinners ; (v. 2.) In many
things we offend all. Were we to think more of our own miſtakes and
offences, we ſhould be leſs apt to judge other people. While we are
fevere againſt what we count offenſive in others, we do not confider how
much there is in us, which is juſtly offenſive to them. Self-juſtifiers are
commonly ſelf-deceivers. We are all guilty before God ; and they who
vaunt it over the frailties and infirmities of others, little think how many
things they offend in themſelves. Nay, perhaps their magiſterial manage-
ments, and cenſorious tongues, may prove worſe than any faults they
condemn in others. Let us learn to be ſevere in judging ourſelves, but
charitable in our judgments of other people.
II, we are taught to govern our tongue ſo as to prove ourselves per-
fect and upright men, and ſuch as have an entire government over our-
sºle s : “ If any man offend not in word, the ſame is a perfect man ; and
able gifo to bridle the whole body.” It is here implied; that he whole
conſcience is affected by tongue-fins, and who takes care to avoid them,
is an upright man, and has an undoubted fign of true grace. But on the
- A. MD, 61. - . . . -á
other hand, if a man seem to be religious, (as was declared in the firſt
chapter,) and bridle not his tongue; whatever profeſſion he makes, that.
man’s religion is vain. Further, he that offends not in word, will not
only prove himſelf a fincere chriſtian, but a very much advanced and im-
proved chriſtian. For the wiſdom and grace which enable him to rule
his tongue, will enable him alſo to rule all his actions. This we have
illuſtrated by two compariſons. - -
1. The governing and guiding all the motions of a horſe, by the bit
which is put into his mouth; (v. 3.) “Behold, we put bits in the
horſes’ mouths, that they may obey us, and we turn about their whole
body.” There is a great deal of brutiſh fierceneſs and wantonneſs in us.
This ſhews itſelf very much by the tongue: ſo that this muſt be bridled ;
according to Pſ. 39. 1. “I will keep my mouth with a bridle,” [or,
I will bridle my mouth,j “ while the wicked is before me.” The more
quick and lively the tongue is, the more ſhould we thus take care to go-
vern it. Otherwiſe, as an unruly and ungovernable horſe runs away
with his rider, or throws him, ſo an unruly tongue will ſerve thoſe in
like manner, who have no command over it. Whereas, let reſolution
and watchfulneſs, under the influence of the grace of God, bridle the
tongue, and then all the motions and ačtions of the whole body will be
eaſily guided and over-ruled.
2. The governing of a ſhip by the right management of the helm ;
(v. 4, 5.) “Behold alſo the ſhips, which though they are ſo great, and
are driven of fierce winds, yet they are turned about with a very ſmall
helm, whitherſoever the governor liſteth. Even ſo, the tongue is a little
member, and boaſteth great things.” As the helm is a very ſmall part
of the ſhip, ſo is the tongue a very ſmall part of the body : but the right
governing of the helm or rudder will ſteer and turn the ſhip as the go-
vernor pleaſes; and a right management of the tongue is, in a great
meaſure, the government of the whole man. There is a wonderful
beauty in theſe compariſons, to ſhew how things of ſmall bulk, yet may
be of vaſt uſe. And from hence we ſhould learn to make the due ma-
nagement of our tongues more our ſtudy ; becauſe, though they are little
members, they are capable of doing a great deal of good, or a great deal
of hurt. Therefore, . . ;
III. We are taught to dread an unruly tongue, as one of the greateſt
and most pernicious evils. It is compared to a little fire placed among a
great deal of combuſtible matter which ſoon raiſes a flame and conſumes
all before it; (v. 5, 6.) “Behold, how great a matter a little fire kind-
leth ! And the tongue is a fire, a world of iniquity,” &c. There is
fuch an abundance of fin in the tongue, that it may be called a world of
iniquity. How many defilements does it occaſion How many and
dreadful flames does it kindle ! “So is the tongue among the members,
that it defileth the whole body.” Obſerve from hence, There is a great
pollution and defilement in fins of the tongue. Defiling paſſions are
kindled, vented, and cheriſhed by this unruly member. And the whole
body is often drawn into fin and guilt by the tongue. Therefore So-
lomon ſays, Suffer not thy mouth to cause thy flesh to sin, Eccleſ. 5. 6.
The ſnares into which men are ſometimes led by the tongue, are inſuf-
ferable to themſelves and deſtructive of others. It setteth on fire the
course of nature. The affairs of mankind and of ſocieties are often thrown
into confuſion, and all is on a flame, by the tongues of men. Some read
it, “all our generations are ſet on fire by the tongue.” There is no
age of the world, nor any condition of life, private or public, but will
afford examples of this. And it is set on fire of hell. Obſerve from
hence, Hell has more to do in promoting the fire of the tongue than men
are generally aware of. It is from ſome diabolical temptations, and to
ſerve ſome diabolical deſigns, that men’s tongues are inflamed. The
Devil is expreſsly called a liar, a murderer, an accuser of the brethren ;
and whenever men’s tongues are employed any of theſe ways, they are
fet on fire of hell. The Holy Ghoſt indeed once deſcended in cloven
tongues as of fire, A &ts 2. And where the tongue is thus guided and
wrought upon by a fire from heaven, there it kindleth good thoughts,
holy affections, and ardent devotions. But when it is ſet on fire of hell,
as in all undue heats it is, there it is miſchievous ; producing rage and
hatred, and thoſe things which ſerve the purpoſes and deſigns of the
Devil. As therefore you would dread fires and flames, you ſhould dread
contentions, revilings, ſlanders, lies, and every thing that would kindle
the fire of wrath in your own ſpirit, or in the ſpirits of others. But,
IV. We are next taught how very hard a thing it is to govern the
tongue; (v. 7, 8.) “ For every kind of beaſts, and of birds, and of ſer-
pents, and of things in the ſea, is tamed, and hath been tamed, of man-
kind. But the tongue can no man tame.” As if the apoſtle had ſaid,
“Lions, and the moſt ſavage beaſts, as well as horſes and camels, and
JAMES, III.
The Government of the Tongue.
creatures of the greateſt ſtrength, have been tamed and governed by
men ; and ſo have birds, notwithſtanding their wildneſs and timorouſneſs,
and their wings to bear them up continually but of our reach : even ſer-
pents, notwithſtanding all their venom, and all their cunning, have been
made familiar and harmleſs : and things in the ſea have been taken by
men, and made ſerviceable to them. And theſe creatures have not been
ſubdued or tamed only by miracle ; (as the lions crouched to Daniel,
inſtead of devouring him ; and ravens fed Elijah ; and a whale carried
Jonah through the depths of the ſea to dry land;) but what is here
ſpoken of is ſomething commonly done; not only hath been tamed, but
is tamed of mankind. Yet the tongue is worſe than theſe, and cannot
be tamed by the power and art which ſerves to tame theſe things. No
man can tame the tongue without ſupernatural grace and aſſiſtance.”
The apoſtle does not intend to repreſent it as a thing impoſſible, but as
a thing extremely difficult, which therefore will require great watchful-
neſs, and pains, and prayer, to keep it in due order. And ſometimes all
is too little, for it is an unruly evil, full of deadly poison. Brute crea-
tures may be kept within certain bounds, they may be managed by cer-
tain rules, and even ſerpents may be ſo uſed as to do no hurt with all
their poiſon : but the tongue is apt to break through all bounds and
rules, and to ſpit out its poiſon on one occaſion or other, notwithſtanding
the utmoſt care. So that it does not need only to be watched, and
guarded, and governed, as much as an unruly beaſt, or a hurtful and
poiſonous creature; but much more care and pains will be needful to
prevent the miſchievous outbreakings and effects of the tongue. How-
ever,
V. We are taught to think of the uſe we make of our tongues in re-
ligion and in the ſervice of God, and by ſuch a conſideration to keep
it from curfing, cenſuring, and every thing that is evil on other occa-
fions; (v. 9, 10.) “There with bleſs we God, even the Father; and
there with curſe we men, who are made after the fimilitude of God. Out
of the ſame mouth proceed bleſfing and curfing. My brethren, theſe
things ought not ſo to be.” How abſurd is it that they who uſe their
tongues in prayer and praiſe, ſhould ever uſe them in curfing, ſlandering,
and the like | If we bleſs God as our Father, it ſhould teach us to ſpeak
well of, and kindly to, all who bear his image. That tongue which ad-
dreſſes with reverence the Divine Being, cannot, without the greateſt
inconſiſtence, turn upon fellow-creatures with reviling, brawling lan-
guage. It is ſaid of the Seraphim that praiſe God, they dare not bring
a railing accusation. And for men to reproach thoſe who have not only
the image of God in their natural faculties, but are renewed after the
image of God by the grace of the goſpel, this is a moſt ſhameful contra-
dićtion to all their pretenſions of honouring the great Original. These
things ought not so to be ; and, if ſuch confiderations were always at hand,
ſurely they would not be. Piety is diſgraced in all the ſhews of it, if
there be not charity. That tongue confutes itſelf, which one while pre-
tends to adore the perfections of God, and to refer all things to him, and
another while will condemn even good men, if they do not juſt come up
to the ſame words or expreſſions uſed by it. e
Further, to fix this thought, the apoſtle ſhews that contrary effects
from the ſame cauſes are monſtrous, and not to be found in nature; and
therefore cannot be confiſtent with grace; (v. 11, 12.) “Doth a foun-
tain ſend forth at the ſame place ſweet water and bitter 2 Can the fig-
tree bear olive-berries, or a vine, figs : Or doth the ſame ſpring yield
both ſalt water and freſh ** True religion will not admit of contradic-
tions ; and a truly religious man can never allow of them either in his
words or his ačtions. How many fins would this prevent, and recover
men from, to put them upon being always conſiſtent with themſelves |
13. Who is a wiſe man and endued with knowledge
among you ? Let him ſhew out of a good converſation
his works with meekneſs of wiſdom. 14. But if ye have
bitter envying and ſtrife in your hearts, glory not, and
lie not againſt the truth. 15. This wiſdom deſcendeth
not from above, but is earthly, ſenſual, deviliſh. 16. For
where envying and ſtrife is, there is confuſion and every
evil work. 17. But the wiſdom that is from above is firſt
pure, then peaceable, gentle, and eaſy to be entreated, full
of mercy and good fruits, without partiality, and without
hypocriſy. 18. And the fruit of righteouſneſs is ſown in
peace of them that make peace.
A. D. 61, . . . . . . . f
The Origin of Strife.
JAMES, IV.
As the fins before condemned ariſe from an affection of being thought
more wiſe than others, and being endued with more knowledge than
they ; ſo the apoſtle in theſe verſes ſhews the difference between men's
pretending to be wife, and their being really ſo; and between the wiſ.
dom which is from beneath, (from earth or hell,) and that which is from
above. -
I. We have ſome account of true wiſdom, with the diſtinguiſhing
marks and fruits of it (v. 13.) “Who is a wiſe man, and endued with
knowledge among you? Let him ſhew out of a good converſation his
works with meekneſs of wiſdom.” A truly wiſe man is a very knowing
man : he will not ſet up for the reputation of being wife, without layin
in a good ſtock of knowledge ; and he will not value himſelf merely
upon knowing things, if he has not wiſdom to make a right application
and uſe of that knowledge. Theſe two things muſt be put together, to
make up the account of true wiſdom ; who is wiſe, and endued with
knowledge 2. Now where this is the happy caſe of any, there will be theſe
following things.
1. A good conversation.
evidenced by the goodneſs of our converſation ; not by the roughneſs or
vanity of it. Words that inform, and heal, and do good, are the marks
of wiſdom ; not thoſe that look great, and do miſchief, and are the oc-
caſions of evil, either in ourſelves or others.
2. True wiſdom may be known by its works. The converſation here
does not refer only to words, but to the whole of men’s pračtice; there-
fore it is ſaid, Let him ſhew out of a good conversation his works. True
wiſdom does not lie in good notions or ſpeculations ſo much as in good
and uſeful ačtions. Not he who thinks well, or he who talks well, is in
the ſenſe of the ſcripture, allowed to be wiſe, if he do not live and act
well. -
3. True wiſdom may be known by the meekneſs of the ſpirit and
temper; Let him shew with meekneſs, &c. It is a great inſtance of wiſ.
dom, prudently to bridle our own anger, and patiently to bear the anger,
of others. And as wiſdom will evidence itſelf in meekneſs, ſo meekneſs
will be a great friend to wiſdom. For nothing. hinders the regular ap-
prehenſion, the ſolid judgment, and impartiality of thought, neceſſary to
our ačting wiſely, ſo much as paſſion. When we are mild and calm, we
are beſt able to hear reaſon, and beſt able to ſpeak it. Wiſdom produces
meekneſs, and meekneſs increaſes wiſdom. -
II. We have the glorying of thoſe taken away, who are of a contrary
charaćter to that now mentioned ; and their wiſdom expoſed in all its
boaſts and produćtions; (v. 14... 16.) “If ye have bitter envying and
strife in your hearts, glory not, &c. Pretend what you will, and think
yourſelves ever ſo wiſe, yet you have abundance of reaſon to ceaſe your
glorying, if you run down love and peace, and give way to bitter envying
and ſtrife. Your zeal for truth or orthodoxy, and your boaſts of know-
ing more than others, if you employ theſe only to make others hateful,
and to ſhew your own ſpite and heart-burnings againſt them, are a ſhame
to your profeſſion of chriſtianity, and a downright contradićtion to it.
Lie not thus againſt the truth.” - '-'
Obſerve, 1. Envying and ſtrife are oppoſed to the meekneſs of wiſ.
dom. The heart is the ſeat of both ; but envy and wiſdom cannot dwell
together in the ſame heart. Holy zeal and bitter envying are as dif-
ferent as the flames of feraphim and the fire of hell. Obſerve, 2. The
order of things here laid down. Envying is firſt, and excites ſtrife;
ſtrife endeavours to excuſe itſelf by vain-glorying and lying ; and then,
(v. 16.) hereupon enſue confusion and every evil work. Thoſe who live
in malice, envy, and contention, live in confuſion ; and are liable to be
provoked and hurried to any evil work. Such diſorders raiſe many
temptations, ſtrengthen temptations, and involve men in a great deal of
guilt. One fin begets another ; and it cannot be imagined how much
miſchief is produced; there is every evil work. And is ſuch wiſdom as
produces theſe effects, to be gloried in 2 This cannot be without giving
the lie to chriſtianity; and pretending that this wifdom is what it is not.
. For obſerve, 3. From whence ſuch wiſdom cometh; it descendeth not
jrom above, but ariſeth from beneath ; and, to ſpeak plainly, it is earthly,
sensual, devilish, v. 15. It ſprings from earthly principles, ačts upon
earthly motives, and is intent upon ſerving earthly purpoſes. It is
sensual, indulging the fleſh, and making proviſion to fulfil the luſts and
deſires of it. Or, according to the original word, Jºvzºx), it is animal
or human ; the mere working of natural reaſon, without any ſuperna-
tural light. And it is devilish ; ſuch wiſdom being the wiſdom of devils,
to create uneaſineſs, and to do hurt ; and being inſpired by devils, whoſe
condemnation is pride, (1 Tim. 3. 6.) and who are noted in other places
of ſcripture for their wiath, and their accuſing of the brethren. And
If we are wiſer than others, this ſhould be |
|
therefore thoſe, who are lifted up with ſuch wiſdom as this, muſt fall
into the condemnation of the Devil -
III: We have the “lovely pićture of that wiſdom which is from above
more fully drawn,” and ſet in oppoſition to this which is from beneath ;
(v. 17, 18.) “But the wiſdom that is from above, is firſt pure, then
peaceable,” &c. - -
Qbſerve here, True wiſdom is God's gift. It is not gained by con-
Yerfing with men, or by the knowledge of the world, (as ſome think and
Peak) but it comes from above. It confiſts of theie ſeveral things:
1. It is pure, without mixture of maxims or aims that would debaſe it.
and it is free from iniquity and defilements, not allowing of any known
fin, but ſtudious of holineſs both in heart and life. 2. ‘īhe wifáom that
is from above, is peaceable. Peace follows purity, and depends upon it.
Thoſe who are truly wiſe, do what they can to preſerve peace, that it
may not be broken ; and to make peace, that where it is loſt, it may be
reſtored. In kingdoms, in families, in churches, in all ſocieties, and in
all interviews and tranſačtions, heavenly wiſdom makes men peaceable.
3. It is gentle, not ſtanding upon extreme right in matters of property ;
not ſaying or doing any thing rigorous in points of cenſure; not being
furious about opinions; urging our own beyond their weight, or theirº,
who oppoſe us beyond their intention; not being rude and overbearing
in converſation, nor harſh and cruel in temper. Gentleneſs may thus be
oppoſed to all theſe. 4. Heavenly wiſdom is easy to be entreated, someºs ;
it is very persuadable, either to what is good, or from what is evil. There
is an eaſineſs that is weak and faulty ; but it is not a blameable eaſineſs,
to yield ourſelves to the perſuaſions of God’s word, and to all juſt and
reaſonable counſels or requeſts of our fellow-creatures; no, nor to give
up a diſpute, where there appears a good reaſon for it, and a good end
may be anſwered by it, 5. Heavenly wiſdom is full of mercy and good
Jruits ; inwardly diſpoſed to every thing that is kind and good, both to
relieve thoſe who want, and to forgive thoſe who offend, and actually
to do this whenever proper occaſions offer. 6. Heavenly wiſdom is
without partiality. The original word, &34%piros, ſignifies to be without
suspicion, or free from judging; making no undue ſurmiſes, or differences
in our condućt towards one perſon move than another. The margin
reads it, without wrangling ; not ačting the part of ſe&taries, and diſput-
ing merely for the ſake of a party; or cenſuring others purely on ac-
count of their differing from us. The wiſeſt men are leaſt apt to be cen-
ſurers. 7...That wiſdom which is from above, is without hypocrisy.
It has no diſguiſes or deceits. It cannot fall in with thoſe managements.
which the world counts wiſe, which are crafty and guileful; but it is
fincere, and open, and ſteady, and uniform, and confiſtent with itſelf. O
that you and I might always be guided by ſuch wiſdom as this 1 That
with St. Paul we might be able to ſay, “ Not with fleſhly wiſdom, but
in fimplicity and godly ſincetity, by the grace of God, we have our con-
verſation.” And then lastly, true wiſdom will “go on to ſow the fruits
of righteouſneſs in peace,” and thus, if it may be, to make peace in the
world, v. 18. And that which is ſown in peace, will produce a harveſt
of joys. Let others reap the fruits of contentions, and all the advan-
tages they can propoſe to themſelves by them; but let us go on peace-
ably to ſow the ſeeds of righteouſneſs, and we may depend upon it, our
labour ſhall not be loſt. “ For light is ſown for the righteous, and
gladneſs for the upright in heart ; and the work of righteouſneſs ſhall
be peace, and the effect of righteouſneſs, quietneſs and aſſurance for
ever.” -
CHAP. IV.
In this chapter, we are directed to consider, I. Some causes of contention,
beside those mentioned in the foregoing chapter, and to watch against
them, v. 1..5. II. We are taught to abandon the friendship of this
world, so as to submit and subject ourselves entirely to God, v. 4...10.
III. All detraction and rash judgment of others are to be carefully
avoided, v. 11, 12. IV. We must preserve a constant regard, and pay
the utmost deference, to the disposals of Divine Providence, v. 13, to
the end. . . . . . . . . . . . . . . .
1. Fº whence come wars and fightings among you ?
Come they not hence, even of your luſts that war
in your members ; 2. Ye luſt, and have not: ye kill, and
deſire to have, and cannot obtain : ye fight and war, yet
ye have not, becauſe ye aſk not. 3. Ye aſk, and receive
not, becauſe ye aſk amiſs, that ye may conſume it upon
-º-
/ -
A. D. 61. a JAMES, IV. The Government of the Heart.
principles, and that a nobler ſpirit dwells in them ; for if we belong to ſtant and estranged fr lif - • ' . . .
God, he gives more grace than to live and ačt as the generality ...] must become lºf .º.º.º.it. ..
world do. The ſpirit of the world teaches men to be churls, God ||and institutions, and in every dut he re . of º º 2. ºp -
teaches them to be bountiful; the ſpirit ºf the world teaches us to lay ||your hands; he who comes uſ to § iº have º hands. 's º:
up, or lay out, for. ourſelves, and according to our own fancies; God || therefore dire&s to “ lift up holy hand. without wrats and doublin, 92
teaches us to be willing to communicate to the neceſſities, and to the com- (1 Tim. 2. 8.) hands free from blood and bribes, and everythin #.
fort of others, and ſo as to do good to all about us, according to our || is unjust or cruel; and free from every defilement of fin : º º: #.
ability. The grace of God is cºary to the ſpirit of the world, and ||jećt to God who is a ſervant offin, the hands must be cleanſed by faith.
therefore the friendship of the world is to be avoided, if we pretend to be | repentance, and reformation, or i '....". by faith,
* * s e Q – – i < e s - e » a nation, or it will be in vain for us to draw nigh to
jºriends of God; yea, the grace of God will correà and cure the ſpirit God in prayer, or in any of the exerciſes of devotion. 3. “The Hearts
that naturally dwells in us 3. where he giveth grace, he giveth another || of the double-minded must be purified;” thoſe who halt between God
ſpirit º that of º world. T_ _ ! • } ". - º and the world, are here meant by the double-minded: to purify the heart,
III. We are taught to obſerve the difference God makes between Pride ||is to be fincere, and to act upon this fingle aim and principle, rather to
and humility; (p.6.), “God refitteth the proud, but giveth grace unto pleaſe God than to ſeek after any thing in this world : hypocrity is heart-"
the humble.” This 1S repreſented as the language of ſcripture in the impurity; but they who submit themselves to God aright, will purift
Old Teſtament ; for ſo it is declared in the book of Pſalms, that God || their hearts as well as cleanſe their hands. 4. “ Be gº, º,
will ſave the afflicted people, (if their ſpirits be ſuited to their condi- || and weep ; what afflićtions God ſends take them as he would have you, f
tion,) but will bring down high looks ; (Pſ. 18. 27.) and in the book of || and be duly ſenſible of them ; be afflicted when afflićtions are ſent upon
Proverbs it is ſaid, “ He ſcorneth the ſcorners, and giveth grace unto you, and do not deſpiſe them; or be afflicted in your ſympathies with
the lowly,” Prov. 3. 34. Two things are here to be obſerved : 1. The thoſe who are ſo, and in laying to heart the calamities of the church of
diſgrace caſt upon the proud ; God resists them ; the original word, God; mourn and weep for your own fins and the fins of others; times
&lt&railwl, fignifies God’s ſetting himſelf as in battle array againſt of contention and diviſion are times to mourn in ; and the fins that occa-
them ; and can there be a greater diſgrace than for God to proclaim a || fion wars andJightings, ſhould be mourned for ; let your laughter be turned
man a rebel, an enemy, a traitor to his crown and dignity, and to pro- || to mourning, and your joy to heavineſs.” This may be taken, either as
ceed againſt him as ſuch The proud resisteth God; in his underſtanding | a predićtion of ſorrow, or a preſcription of ſeriouſneſs; let men think to
he refifteth the truths of God; in his will he refifteth the laws of God'; ſet grief at defiance, yet God can bring it upon them; none laugh ſo
in his paſſions he reſiſteth the providence of God; and therefore no won. heartily, but he can turn their laughter into mourning ; and this the un-
der that God ſets himſelf againſt the proud. Let proud ſpirits hear this | concerned christians St. James wrote to, are threatened ſhould be their
and tremble, God resists them. Who can deſcribe the wretched ſtate of || caſe; they are therefore directed, before things come to the worst, to
thoſe who make God their Enemy He will certainly fill the faces of lay afide their vain mirth and their ſenſual pleaſures, that they might
ſuch with ſhame º: or later) as have filled their hearts with pride. indulge godly ſorrow and penitential tears. 5, “ Humble gourselves in
We ſhould therefore refift pride in our hearts, if we would not have || the sight of the Lord ; let the inward aćts of the ſoul be ſuitable to all
God to refift us. Obſerve, 2. The honour and help God gives to the || thoſe outward expreſſions of grief, afflićtion, and ſorrow, before mention.
humble ; grace, as oppoſed to diſgrace, is honour; this God gives to the ed.” Humility of ſpirit is here required, as in the fight of him who
humble ; and where God gives grace to the humble, there he will give all || looks principally at the ſpirits of men; let there be a thorough humili-
other graces ; and, as in the beginning of this fixth verſe, he will give |ation in bewailing everything that is evil; let there be great humility in
more grace. Wherever God “gives true grace, he will give more; jor || doing that which is good; Humble gourſelves. -
to him that hath, and uſeth what he hath aright, more ſhall be given.” VI. We have great encouragement to ačt thus toward God; “ he
He will eſpecially give more grace to the humble, becauſe they ſee their || will draw nigh to them that draw nigh to him,” (v. 8.) and he will lift
need of it, will pray for it, and be thankful for it ; and ſuch ſhall have it. || up thoſe who humble themſelves in his fight, v. i0. Thoſe that draw
For this reaſon, || nigh to God in a way of duty, ſhall find God drawing nigh’ to them in a
IV. We are taught to ſubmit ourſelves entirely to God; (v. 7..) || way of mercy. Draw nigh to him in faith, and truſt, and obedience, and
“Submit yourſelves therefore to God. Reſiſt the Devil, and he will || he will draw nigh to you for your deliverance. If there be not a cloſe
flee from you.” Chriſtians ſhould forſake the friendship of the world, communion between God and us, it is our fault, and not his. He shall
and watch againſt that envy and pride which they ſee prevailing in na- || lift up the humble. Thus much our Lord himſelf declared, “He that
tural men, and ſhould by grace learn to glory in their ſubmiſſions to || ſhall humble himſelf, ſhall be exalted,” Matth. 23. 12. If we are truly
God. “Submit yourſelves to him, as ſubjećts to their prince, in duty, penitent and humble under the marks of God’s diſpleaſure, we ſhall in a
and, as one friend to another, in love and intereſt. Submit your under- || little time know the advantages of his favour ; he will lift us up out of
ſtandings to the truths of God; submit your wills to the will of God, trouble, or he will lift us up, in our ſpirits and comforts, under trouble;
the will of his precept, the will of his providence.” We are ſubjećts, he will lift us up to honour and ſafety in the world, or he will lift us up
and as ſuch muſt be ſubmiſfive ; not only through fear, but through || in our way to heaven, ſo as to raiſe our hearts and affections above the
love; “ not only for wrath, but alſo for conſcience' ſake.” “ Submit world; God will revive the spirit of the humble; (Iſa, 57. 15.) “he will
gourſelves to God, as confidering how many ways you are bound to this, hear the deſire of the humble,” (Pſ. 10, 17.) and he will at laſt lift
and as confidering what advantage you will gain by it ; for God will || then up to glory. Before honour is humility. The higheſt honour in
not hurt you by his dominion over you, but will do you good.” heaven will be the reward of the greateſt humility on earth.
Now as this ſubječtion and ſubmiſſion to God are what the Devil A. -
moſt induſtriouſly ſtrives to hinder, ſo we ought with great care and - tº -
ſteadineſs to reſiſt his ſuggeſtions. If he would repreſent a tame yield- 11. Speak not evil one of another, brethren. He that
ing to the will and providence of God as what will bring calamities, and || ſpeaketh evil of his brother, and judgeth his brother,
expoſe to contempt and miſery, we must resist theſe suggestions of fear. ſpeaketh evil of the law, and judgeth the law: but if thou
If he would repreſent ſubmiſſions to God as a hinderance to our outward ||. º & ... º.º.º.
eaſe, or worldly preferments, we must resist theſe suggestions of pride || judge the law, thou art not 3. º of the law, but a judge.
and ſloth. If he would tempt us to lay any of our miſeries, and croſſes, 12. There is one Lawgiver, who is able to ſave and to
and afflićtions, to the charge of Providence, ſo that we might avoid them deſtroy, who art thou that judgeſt another 13. Go to
by following his º º: God’s, jº tº: now, ye that ſay, To-day or to-morrow we will go into
cations to anger, not fretling ourſelves in any wiſe to do evil. “Let not ||{ • ritºr v. - * . ind huv and ſel
, the Devil, in theſe or the like attempts, prevail upon you ; but resist ſuch a city, and º there *... . . * ſell, *
him, and he will ſtee from you.” If we baſely yield to temptations, the and get gain • ‘ 14. l ereas ye now not w at Jhall be
Devil will continually follow us ; but if we put on the whole armour of On the morrow, " For what is your life 2 lt 1s even a
i. and staud º: against him, he will be gone from us. Reſolution vapour, that appeareth for a little time, and then vaniſheth
uts and bolts the door against temptation. - . . - - F. . . . . . . ught to ſav f the Lord wi .
V. We are dire&ted how to act toward God, in our becoming ſub- i 15. º º ye () .." º lºrd will, we
miſfive to him, v. 8... 10, 1. Draw high to God: the heart, that has || * all live, and otnič, or that. 19. But now ye rejoice
rebelled, must be brought to the foot of God; the ſpirit, that was diſ. || In your boaſtings: all ſuch rejoicing Is evil. 17. There-
Vol. V. No. 106. 7 M - >
A.D. 61.
. The Government of the Heart
JAMES, IV.
your luſts. . 4. Ye adulterers and adultereſſes, know ye
not that the friendſhip of the world is enmity with God?
Whoſoever-therefore will be a friend of the world, is the
enemy of God. 5. Do ye think that the ſcripture ſaith
in vain, The ſpirit that dwelleth in us luſteth to envy
6. But he giveth more grace, Wherefore he faith, God
reſiſteth the proud, but giveth grace unto the humble.
7. Submit yourſelves therefore to God. . Reſiſt the devil,
and he will flee from you : 8. Draw nigh to God, and he
will draw nigh to you. Cleanſe your hands, ye ſinners;
and purify your hearts, ye double-minded. 9. Be afflićted,
and mourn, and weep : let your laughter be turned
to mourning, and your joy to heavineſs.
yourſelves in the fight of the Lord, and he ſhall lift
you up. . -
The former chapter ſpeaks of envying one another, as the great ſpring
of ſtrifes and contentions; this chapter ſpeaks of a luſt after worldly
things, and a ſetting too great a value upon worldly pleaſures and friend-
ſhips, as that which carried their diviſions to a ſhameful height.
I. The apoſtle here reproves the Jewiſh chriſtians for their wars, and
for their luſts, as the cauſe of them ; (v. 1.) “From whence come wars
and fightings among you ? Come they not hence, even of your luſts that
war in your members ?” The Jews were a very ſeditious people, and had
therefore frequent wars with the Romans; and they were a very quar-
relſome, divided people, often fighting among themſelves; and many of
thoſe corrupt chriſtians, againſt whoſe errors and vices this epiſtle was
written, ſeem to have fallen in with the common quarrels; hereupon,
our apoſtle informs them, that the original of wars and fightings, was
not (as they pretended) a true zeal for their country, and for the honour
of God, but that their prevailing luſts were the cauſe of all. Obſerve
from hence, What is ſheltered and ſhrouded under a ſpecious pretence
of zeal for God and religion, often comes from men’s pride, malice,
covetouſneſs, ambition, and revenge. The Jews had many ſtruggles
with the Roman power, before they were entirely deſtroyed; they often
unneceſſarily embroiled themſelves, and then fell into parties and fačtions
about the different methods of managing their wars with their common
enemies; and hence it came to paſs, that when their cauſe might be ſup-
poſed good, yet their engaging in it, and their management of it, came
from a bad principle ; their worldly and fleſhly luſts, raiſed and managed
their wars and fightings ; but one would think here is enough ſaid to
ſubdue thoſe luſts ; for, -
1. They make a war within, as well as fightings without; impetuous
paſſions and defires firſt war in their members, and then raiſe feuds in their
nation ; there is war between conſcience and corruption, and there is
war alſo between one corruption and another; and from theſe conten-
tions in themſelves aroſe their quarrels with each other.
private caſes, and may we not then ſay of fightings and ſtrifes among
relations and neighbours, that they come from thoſe lusts which war in
the members P From luſt of power and dominion, luſt of pleaſure, or luſt
of riches, from fome one or more of theſe luſts, ariſe all the broils and
contentions that are in the world; and fince all wars and fightings come
from the corruptions of our own hearts, it is therefore the right method,
for the cure of contention, to lay “the axe to the root, and mortify thoſe
luſts that war in the members.”
2. It ſhould kill theſe luſts to think of their diſappointment; (v. 2.)
“ Te lust, and have not ; ye kill, and desire to have, and cannot obtain ;
you covet great things for yourſelves, and you think to obtain them by
your vićtories over the Romans, or by ſuppreſſing this and the other
party among yourſelves; you think you ſhall ſecure great pleaſures and
happineſs to yourſelves, by overthrowing every thing which thwarts
your eager wiſhes; but alas, you are loſing your labour and your blood,
while you kill one another with ſuch views as theſe.” Inordinate de-
fires are either totally diſappointed, or, however, not to be appeaſed and
fatisfied by obtaining the things defired. The words here rendered, can-
hot obtain, ſignify, cannot gain the happineſs ſought after. Note hence,
Worldly and fleſhly huſts are the diſtemper which will not allow of con-
tentment or ſatisfaction in the mind.
3. Sinful defines and affections generally exclude prayer, and the work-
ing of our deſires toward God; “ Te fight and ar, yet ye have not, be-
cause ye ask not. You fight, and do not ſucceed, becauſe you do not
1O. Humble
Apply this to
| pray; you do not conſult God in your undertakings, whether he allow
| clothes, and ſo gratify their pride, vanity, and voluptuouſneſs.
of them or not ; and you do not commit your way to him, and mak
known your requeſts to him, but follow your own corrupt views an
inclinations, therefore you meet with continual diſappointments; o
elſe,” - &
4. “Your luſts ſpoil your prayers, and make them an abomination t
God, whenever you put them up to him, v. 3. Te ask, and receive not
because ye ask amiſ, that ye may consume it †. 3your lusts.” As if i
had been ſaid, “ Though perhaps you may ſometimes pray for ſucceſ
againſt your enemies, yet it is not your aim to improve the advantage
you gain, ſo as to promote true piety and religion, either in yourſelve
or others; but pride, vanity, luxury, and ſenſuality, are what you woul
ſerve by your ſucceſſes, and by your very prayers; you want to live i
great power and plenty, in voluptuouſneſs and a ſenſual proſperity; and
thus you diſgrace devotion, and diſhonour God, by ſuch groſs and baſ
ends ; and therefore your prayers are rejećted.” -
Let us learn from hence, in the management of all our worldly affairs
| and in our prayers to God for ſucceſs in them, to ſee that our ends b
right. When men follow their worldly buſineſs, (ſuppoſe them tradeſ
men or huſbandmen,) and aſk of God proſperity, but do not receive wha
they aſk for, it is becauſe they aſk with wrong aims and intentions
they aſk God to give them ſucceſs in their callings or undertakings, no
that they may glorify their heavenly Fauher, and do good with wha
they have, but that they may consume it upon their lusts; that they may
be enabled to eat better meat, and drink better drink, and wear bette
But i
we thus ſeek the things of this world, it is juſt in God to deny them
whereas, if we ſeek any thing, that we may ſerve God with it, we may
expect he will either give what we ſeek for, or give us hearts to be con.
tent without it, and give opportunities of ſerving aud, glorifying him
ſome other way. Let us remember this, that when we ſpeed not in ou
prayers, it is because we ask amiss ; either we do not aſk for right ends
or not in a right manner ; not with faith, or not with fervency : unbe,
lieving and cold defires beg denials; and this we may be ſure of, that
when our prayers are rather the language of our luſts than of our graces.
they will return empty.
II. We have fair warning to avoid alf criminal friendſhips with this
world; (v. 4.) “Ye adulterers and adultereſſes, know ye not that the
friendſhip of the world is enmity with God 2’ Worldly people are here
called adullerers and adulteresses, becauſe of their perfidiouſneſs to God,
while they give their beſt affections to the world. Covetousness is elſe.
where called idolatry, and it is here called adullery; it is a forſaking him
to whom we are devoted and eſpouſed, to cleave to other things; there
is this brand put upon worldly-mindedneſs—that it is enmity to God. A
man may have a competent portion of the good things of this life, and
yet may keep himſelf in the love of God; but he who ſets his heart
upon the world, who places his happineſs in it, and will conform himſelf
to it, and do any thing rather than loſe its friendſhip, he is an enemy ta
God; it is conſtructive treaſon and rebellion againſt God, to ſet the
world upon his throne in our hearts. “Whoſoever therefore would be
a friend of the world, is the enemy of God :” he who will ačt upon this
principle, to keep the ſmiles of the world, and to have its continual
friendſhip, cannot but ſhew himſelf, in ſpirit, and in his ačtions too, an
enemy to God. “Ye cannot ferve God and mammon,” Matth. 6. 24.
From hence arise wars and fightings, even from this adulterous, ido.
latious love of the world, and ſerving of it : for “what peace can there
be among men, ſo long as there is enmity toward God : Or, who can
fight againſt God, and proſper ?” “Think ſeriouſly with yourſelves
what the ſpirit of the world is, and you will find that you cannot ſuit
yourſelves to it as friends, but it muſt occaſion your being envious, and
fall of evil inclinations as the generality of the world are. Do Ayou think
that the scripture saith in vain, The spirit that dwelleth in us, lusteth tº
envy P’’ v. 5. The account given in the holy ſcriptures of the hearts
of men by nature, is, “that their imagination is evil, only evil, and that
continually,” Gen. 6.5. Natural corruption principally ſhews itſelf by
envying, and there is a continual propenſity to this; the ſpirit which
naturally dwells in man, is always producing one evil imagination or an.
other, always emulating ſuch as we ſee and converſe with, and ſeeking
thoſe things which are poſſeſſed and enjoyed by them ; now this way o
the world, affecting pomp and pleaſure, and falling into ſtrifes and quar.
rels for the ſake of theſe things, is the certain conſequence of being
friends to the world ; for there is no friendſhip without a oneneſs o
ſpirit ; and therefore chriſtians, to avoid contentions, muſt avoid the
|jºriendship of the world, and muſt ſhew that they are aétuated by noble,
* ‘. . . . * f ; : :
tº tº º 6:1, i ; º
-
fore to him that knoweth, to do good, and doeth it not,
to him it is ſin. . . . . . . . . . . . . . . . . . ;
'In this part of the chapter, . . . . .
I. We are cautioned againſt the fin of evil-ſpeaking ; (v. 11.) Speak
not evil one of another, brethren.
ſpeaking any thing that may hurt or injure another ; we muſt not ſpeak
evil things of others, though they are true, unleſs we be called to it, and
there be ſome neceſſary occaſion for it; much leſs muſt we report evil
things, when they are falſe, or, for aught we know, may be ſo ; our lips
muſt be guided by the law of kindneſs, as well as truth and juſtice ;
this, which Solomon makes a neceſſary part of the charaćter of his vir-
* tuous woman, “that ſhe openeth her mouth with wiſdom, and in her
tongue is the law of kindneſs,” (Prov. 31. 26.) muſt needs be a part of
the charaćter of every true chriſtian. Speak not evil one of another.
1. Becauſe ye are brethren. The compellation, as uſed by the apoſtle
here, carries an argument along with it. Since chriſtians are brethren,
they ſhould not revile or defame one another; it is required of us, that
we be tender of the good name of our brethren ; where we cannot ſpeak
well, we had better ſay nothing than ſpeak evil ; we muſt not take plea-
ſure in making known the faults of others, divulging things that are
fecret, merely to expoſe them, nor in making more of their known faults
than really they deſerve, and, leaſt of all, in making falſe ſtories, and
fpreading things concerning them, of which they are altogether innocent.
What is this but to raiſe the hatred and encourage the perſecutions of
the world, againſt thoſe who are engaged in the ſame intereſts with our-
ſelves, and therefore, with whom we ourſelves muſt ſtand and fall 2 Con-
fider, ye are breth en. . . . . . . . -
2. Speak not evil one of another, becauſe this is to judge the law. “He
that ſpeaketh evil of his brother, and judgeth his brother, ſpeaketh evil
of the law, and judgeth the law.” . The law of Moſes ſays, “Thou
ſhalt not go up and down as a tale-bearer among thy people,” Levit.
19, 16. The law of Chriſt is, Judge not, that ye be not judged, Matth.
7, 1. The ſum and ſubſtance of both is, that men ſhould love one an-
other. A detraćting tongue therefore condemns the law of God, and
the commandment of Chriſt, when it is defaming its neighbour. To
break God’s commandments, is, in effect, to ſpeak evil of them, and to
judge them, as if they were too ſtrićt, and laid too great a reſtraint upon
us. The chriſtians to whom St. James wrote, were apt to ſpeak very
hard things of one another, becauſe of their differences about indifferent
things; (ſuch as the obſervance of méats and days, as appears from Rom.
14,) “Now,” ſays the apoſtle, “he who cenſures and condemns his
brother for not agreeing with him in thoſe things which the law of God
has left indifferent, thereby cenſures and condemns the law, as if it had
done ill in leaving them indifferent ; he who quarrels with his brother,
and condemns him for the ſake of any thing not determined in the word
of God, does thereby refle&t on that word of God, as if it were not a
perfeót rule ; let us take heed of ‘judging the law, for the law of the
Lord is perfeót; if men break the law, leave that to judge them; if
they do not break it, let not us judge them.” This is an heinous evil,
becauſe it is to forget our place, that we ought to be doers of the law,
and it is to ſet up ourſelves above it, as if we were to be judges of it ; he
who is guilty of the fin here cautioned againſt, is not a doer of the law,
but a judge; he aſſumes an office and a place that do not belong to him,
and he will be ſure to ſuffer for it in the end. Thoſe who are moſt
ready to ſet up for judges of the law, generally fail moſt in their obedi-
ence to it. . . . . . l -
3. Speak not evil one of another, becauſe God, the Lawgiver, has re-
ferved the power of paſſing the final ſentence on men wholly to him-
ſelf; (v. 12.) “There is one Lawgiver, who is able to ſave, and to de-
ſtroy: who art thou that judgeſt another ?” Princes, and ſtates are not
excluded, by what is here ſaid, from making laws; nor are ſubjećts at
all encouraged to diſobey human laws : but God is ſtill to be acknow-
ledged as the ſupreme Lawgiver, who only can give law to the conſcience,
and who alone is to be abſolutely obeyed. His right to enaët laws is
inconteſtable, becauſe he has ſuch a power to enforce them; he is able.
to save, and to destroy, ſo as no other can ; he has powerfully to reward
the obſervance of his laws, and to puniſh all diſobedience; he can ſave
the soul, and make it happy for ever; or he can, after he has killed, cast
into hell; and therefore ſhould be feared and obeyed as the great Law-
giver, and all judgment ſhould be committed to him. Since there is one
Lawgiver, we may infer, that it is not for any man or company of men
in the woźd, to pretend to give laws immediately to bind conſcience;
for that'is God’s prerogative, which muſt not be invaded. As the apoſ-
"
The Greek word, x2]axzxeirs, fignifies
Againſt Slander and Preſumption.
tle had before warned againſt being many masters, ſo here he cautions
againſt being many judges; let us not preſcribe to our brethren, let us
not cenſure and condemn them ; it is ſufficient that we have the law of
God, which is a rule to us all; and therefore we ſhould not ſet up other
rules; let us not preſume to ſet up our own particular notions and opi-
nions as a rule to all about us ; there is one Lawgiver.
... II. We are cautioned againſt a preſumptuous confidence of the conti-
nuance of our lives, and againſt forming projećts thereupon, with aſſur-
ance of ſucceſs, v. 13, 14. The apoſtle, having reproved thoſe who were
judges and condemners of the law, now reproves ſuch as were diſregard-
ful of Providence; Go to now, an old way of ſpeaking, deſigned to en-
gage to attention; the Greek word may be rendered, Behold now / or
“See, and consider, ye that say, To day or to-morrow we will go into such
a city; and continue there a year, and buy and sell, and get gain. Refle&t
a little on this way of thinking and talking, call yourſelves to account
for it.” Serious refle&tion on our words and ways, would ſhe w us many
evils that we are apt, through inadvertency, to run into, and continue
in. There were ſome who ſaid of old, as too many ſay ſtill, “We will
go to ſuch a city, and do this or that,” for ſuch a term of time, while
all ſerious regards to the diſpoſals of Providence were neglected. Ob-
ſerve here, -
1. How apt worldly and projećting men are to leave God out of their.
ſchemes ; where any are ſet upon earthly things, theſe have a ſtrange
power of engroſfing the thoughts of the heart ; we ſhould therefore have
a care of growing intent or eager in our purſuits after any thing here
below. Obſerve, . . . -
2. How much of worldly happineſs lies in the promiſes men make to
themſelves beforehand ; their heads are full of fine viſions, as to what
they ſhall do, and be, and enjoy, in ſome future time, when they can
neither be ſure of time, nor of any of the advantages they promiſe them-
ſelves ; therefore obſerve, - -
3. How vain a thing it is to look for any thing good in futurity,
without the concurrence of Providence. We will go to ſuch a city; (ſay
they ;) perhaps to Antioch, or Damaſcus, or Alexandria, which were
then the great places for traffic; but how could they be ſure, when they
ſet out, that they ſhould reach any of theſe cities 2 Something might
poſſibly ſtop their way, or call them elſewhere, or cut the thread of life.
Many who have ſet out on a journey, have gone to their long home,
and never reached their journey’s end. But ſuppoſe they ſhould reach
the city they deſigned for, how did they know they ſhould continue
there; ſomething might happen to ſend them back, or to call them from
thence, and to ſhorten their ſtay. Or ſuppoſe they ſhould ſtay the full
time they propoſed, yet they could not be certain that they ſhould buy
and ſell there; perhaps they might lie fick there, or they might not
meet with thoſe to trade with them, that they expected. Yea, ſuppoſe
they ſhould go to that city, and continue there a year, and ſhould buy and
sell, yet they might not get gain ; getting of gain in this world is at beſt
but an uncertain thing, and they might probably make more loſing bar-
gains than gainful ones ; and then, as to all theſe particulars, the frailty,
ſhortneſs, and uncertainty of life, ought to check the vanity and pre-
ſumptuous confidence of ſuch proječtors for futurity; (v. 14.) “What
is your life 2 It is even a vapour that appeareth for a little time, and then
vaniſheth away.” God hath wiſely left us in the dark concerning future
events, and even concerning the duration of life itſelf; we know not
what shall be on the morrow ; we may know what we intend to do, and
to be, but a thouſand things may happen to prevent us ; we are not ſure
of life itſelf, ſince it is but as a vapour ; ſomething in appearance, but
nothing ſolid or certain; eaſily ſcattered and gone. We can fix the
hour and minute of the ſun’s riſing and ſetting to-morrow, but we cannot
fix the certain time of a vapour's being ſcattered; ſuch is our life; “it
appears but for a little time, and then vaniſheth away;” it vanishelh as
to this world, but there is a life that will continue in the other world ;
and fince this life is ſo uncertain, it concerns us all to prepare and lay up
in ſtore for that to come.
III. We are taught to keep up a conſtant ſenſe of our dependence
on the will of God, for life, and all the aëtions and enjoyments of it;
(v. 15.) “Ye ought to ſay, If the Lord will, we ſhall live, and do this,
or that.” The apoſtle, having reproved them for what was amiſs, now
direéts them how to be and do better; “ Te ought to ſay it in your
hearts at all times, and with your tongues upon proper occaſions, eſpe-
cially in your conſtant prayers and devotions, that if the Lord will give
leave, and if he will own and bleſs you, you have ſuch and ſuch deſigns
to accompliſh.” This muſt be ſaid, not in a ſlight, formal, and cuſ.
tomary way, but ſo as to think what we ſay, and ſo as to be reverent
A. D. 61.
Warnings to the Rich.
JAMES, V.
we have to do with others, but it is indiſpenſably requiſite that we ſhould
ſay this to ourſelves in all that we go about. 2), Os3–with the leave and
blºſing of God, was uſed by the Greeks in the beginning of every under-
taking. 1. If the Lord will, we shall live. We muſt remember that
our times are not in our own hands, but at the diſpoſal of God; we live
as long as God appoints, and in the circumſtances God appoints, and
therefore muſt be ſubmiſſive to him, even as to life itſelf; and then, 2.
If the Lord will, we shall do this or that. All our'aétions and defigns
are under the control of Heaven: our heads may be filled with cares and
contrivances, this and the other thing we may propoſe to do for our.
ſelves, or our families, or our friends; but Providence ſometimes breaks
all our meaſures, and throws our ſchemes into confuſion; therefore both
our counſels for ačtion, and our condućt in ačtion, ſhould be entirely re-
ferred to God; all we deſign, and all we do, ſhould be with a ſubmiſſive |
dependence on God. - -
IV. We are dire&ted to avoid vain boaſting, and to look upon it not
only as a weak, but a very evil thing; (v. 16.) “Ye rejoice in your
boaſtings; all ſuch rejoicing is evil.” They promiſed themſelves life
and proſperity, and great things, in the world, without any juſt regard |
to God; and then they boaſted of theſe things. Such is the joy of
worldly people, to boaſt of all their ſucceſſes, yea often to boaſt of their
very projećts before they know what ſucceſs they ſhall have.
common is it for men to boaſt of things which they have no other title
to, than what ariſes from their own vanity and preſumption | Such re-
joicing (ſays the apoſtle) is evil; it is fooliſh and it is hurtful for men to
boaſt of worldly things, and of their aſpiring projećts, when they ſhould
be attending to the humbling duties before laid down in v. 8...10. It is
a great fin in God’s account, it will bring great diſappointments upon
themſelves, and will prove their deſtruction in the end. If we rejoice in
God, that our times are in his hand, that all events are at his diſpoſal,
and that he is our God in covenant, this rejoicing is good; the wiſdom,
power, and providence of God, are then concerned to make all things
work together for our good ; but if we rejoice in our own vain confidences |
and preſumptuous boaſts, this is evil; it is an evil carefully to be avoided
by all wiſe and good men. -
V. We are taught, in the whole of our condućt, to act up to our own
convićtions, and, whether we have to do with God or men, to ſee that
we never go contrary to our own knowledge ; (v. 17.) “To him that
knoweth to do good, and doeth it not, to him it is fin;” it is aggravated
fin ; it is finning with a witneſs; and it is to have the worſt witneſs
againſt a man that can be, when he fins againſt his own conſcience: Ob-
ſerve, This ſtands immediately conneéted with the plain leſſon of ſaying,
If the Lord will, we shall do this or that ; they might be ready to ſay,
* This is a very obvious thing; who knows not that we all depend upon
almighty God for life, and breath, and all things º' Remember then, if
you do know this, that whenever you act unſuitably to ſuch a depend:
ence, “to him that knows to do good, and does it not, to him it is ſin,”
the greater fin. Obſerve again, Omiſſions are fins which will come into
judgment, as well as commiſſions; he that does not the good he knows
ſhould be done, as well as he who does the evil he knows ſhould not be
done, will be condemned. Let us therefore take care that conſcience
be rightly informed, and then that it be faithfully and conſtantly obey-
ed; for if “ our own hearts condemn us not, then have we confidence
toward God;” but if we ſay, We ſee, and do not act ſuitably to our
fight, then our fin remaineth, John 9. 41. s
CHAP. V.
In this chapter, the apostle denounces the judgments of God upon those righ
men who oppress the poor, shewing them how great their sin and folly
are in the sight of God, and how grievous the punishments would be, which
should fill upon themselves, v. 1...6. Hereupon, all the jaithful are ex-
horted to patience under their trials and sufferings, v. 7... I l. The sin
of swearing is cautioned against, v. 12. H/e are directed how to act,
oth under affliction, and in prosperity, v. 13. Prayer for the sick, and
anointing with oil, are prescribed, v. 14, 15. Christians are directed to
acknowledge their faults one to another, and to pray one for another,
and the efficacy of prayer is proved, v. 16.18. And lastº, it is recom-
mended io us to do what we can for the reducing ºf them that stray from
y
the ways of truth. }
1. Aſ O to now, ye rich men, weep and howl for your
miſeries that ſhall come upon you, 2. Your riches
and ſerious in what we ſay. It is good to expreſs ourſelves thus when ||
How
are corrupted, and your garments are moth-eaten. 3.
Your gold and ſilver are cankered; and the ruſt of them
ſhall be a witneſs againſt you, and ſhall eat your fleſh as it
were fire. Ye have heaped treaſure together for the laſt
days. . 4. Behold, the hire of the labourers who have
reaped down your fields, which is of you kept back by
fraud, crieth : and the cries of them which have reaped
are entered into the ears of the Lord of ſabaoth. 5. Ye
have lived in pleaſure on the earth, and been wanton; ye
have nouriſhed your hearts as in a day of ſlaughter, 6.
Ye have condemned and killed the juſt ; and he döth not
reſiſt you. 7. Be patient therefore, brethren, unto the
coming of the Lord. Behold, the huſbandman waiteth
for the precious fruit of the earth, and hath long patience
for it, until he receive the early and latter rain. 8. Beye
alſo patient; ſtabliſh your hearts: for the coming of the
Lord draweth nigh. 9. Grudge not one againſt another,
brethren, left ye be condemned : behold the judge ſtand-
eth before the door, 10. Take, my brethren, the pro-
phets, who have ſpoken in the name of the Lord, for an
example of ſuffering afflićtion, and of patience. 11. Be-
hold, we count them happy who endure. Ye have heard
of the patience of Job, and have ſeen the end of the Lord;
that the Lord is very pitiful, and of tender mercy.
The apoſtle is here addreſfing firſt finners, and then ſaints. -
I. Let us confider the addreſs to finners; and here we find St. James
ſeconding what his great Maſter had ſaid ; “ Woe unto you that are
rich ; for ye have received your conſolation,” Luke 6. 24. The rich
people, to whom this word of warning is ſent, were not ſuch as profeſſed
the chriſtian religion, but the worldly and unbelieving Jews, ſuch as are
here ſaid to condemn and kill the juſt, which the chriſtians had no power
to do ; and though this epiſtle was written for the ſake of the faithful,
and was ſent principally to them, yet, by an apoſtrophe, the infidel Jews
may be well ſuppoſed here ſpoken to ; they woulă not hear the word,
and therefore it is written, that they might read it : and it is obſervable
in the inſcription of this epiſtle, that it is not direéted, as Paul’s epiſtles
were, to the brethren in Christ, but, in general, to the twelve tribes; and
the ſalutation is not, grace and peace from Christ, but, in general, greet-
ing ; ch. 1. 1. The poor among the Jews received the goſpel, and
many of them believed; but the generality of the rich rejećted chriſ-
tianity, and were hardened in their unbelief, and hated and perſecuted
thoſe who believed on Chriſt; to theſe oppreſſing, unbelieving, perſecut-
ing, rich people, the apoſtle directs himſelf in the firſt fix verſes. , ' ' '
1. He foretells the judgments of God, that ſhould come upon them ;
(v. 1, 3.) they ſhould have miſeries come upon them, and ſuch dreadful
miſeries, that the very apprehenſion of them was enough to make them
weep and howl; miſèry that ſhould ariſe from the very things in which
they placed their happineſs, and miſèry that ſhould be completed by theſe
things witneſſing against them at the laſt, to their utter deſtruction ; and
they are now called to reaſon upon, and thoroughly to weigh, the matter,
and to think how they will ſtand before God in judgment ; Go to riº;
ye rich men. (1.) “You may be aſſured of this, that very dreadful
calamities are coming upon you, calamities that ſhall carry nothing of
ſupport or comfort in them, but all miſèry, miſery in time, miſèry to eter:
nity; miſèry in your outward afflićtions, miſèry in yºur inward frame and
temper of mind; miſèry in this world, miſtry in hell: you have not a
fingle inſtance of miſèry only coming upon you, but miſeries; the ruin. of
your church and nation is at hand; and there will cóñe a day of wfath,
when riches ſhall not profit men, but all the wicked shall be deſtroyed.”
(2.) The very apprehenſion of ſuch miſeries as were coming upon them,
is enough to make them weep and howl. Rich men are apt to ſay to
themſelves, (and others are ready to ſay to them,) Eat, drink, and be
merry; but God ſays, Weep and howl. It is not ſaid, Wºep and repent,
for this the apoſtle does not expečt from them, (he ſpeaks in a way of
denouncing rather than admoniſhing,) but, Weep and howl; for; when
your doom comes, there will be nothing but “ Weeping, and wailing,
and gnaſhing of teeth.” Thoſe who live like beaſts are called to howl
like ſuch. Public calamities are moſt grievous to rich people, who live
A. D. 61.
in pleaſure, and are ſecure and ſenſual ; and therefore they ſhall weep
and howl more than other people “ for the miſeries that ſhall come upon
them.” (3.) Their miſèry ſhall ariſe from the very things in which
they placed their happineſs; “Corruption, decay, ruſt, and ruin, will
come upon all your goodly things, v. 2. ‘Your riches are corrupted,
and your garments are moth-eaten :’ thoſe things which you now incr-
dinately affect, will hereafter inſupportably wound you : they will be of
mo worth, of no uſe to you, but, on the contrary, will pierce you through
with many ſorrows : for,” (4.) “They will witneſs againſt you, and they |
will eat your fleſh as it were fire,” v. 3. Things inanimate are frequently
repreſented in ſcripture as witneſſing againſt wicked men.
earth, the ſtones of the field, the produćtion of the ground, and here the
very ruſt and canker of ill-gotten and ill-kept treaſures, are ſaid to wit-
neſs againſt impious rich men. They think to heap up treaſure for their
last days, to live plentifully upon when they come to be old ; but alas !
they are only heaping up treaſures to become a prey to others ; (as the
Jews had all taken from them by the Romans ;) and treaſures that will
prove at laſt to be only “treaſures of wrath, in the day of the revelation
of the righteous judgment of God;” then ſhall their iniquities, in the
puniſhment of them, eat their flesh as it were with fire. In the ruin of
Jeruſalem, many thouſands periſhed by fire ; in the laſt judgment “the
wicked ſhall be condemned to everlaſting burnings, prepared for the
Devil and his angels.”
The Lord deliver us from the portion of wicked rich men t and, in
order to this, let us take care that we do not fall into their fins, which
we are next to conſider.
2. The apoſtle ſhews what thoſe fins are, which ſhould bring ſuch
miſeries. To be in ſo deplorable a condition, muſt doubtleſs be owing
to ſome very heinous crime : f
(1.) Covetouſneſs is laid to the charge of this people; they laid by
their garments till they bred moths, and were eaten ; they hoarded up
their gold and silver till they were rusty and cankered : it is a very great
diſgrace to theſe things, that they carry in them the principles of their
own corruption and conſumption; the garment breeds the moth that
frets it, the gold and silver breeds the canker that eats it; but the diſ.
grace falls moſt heavy upon thoſe who hoard and lay up theſe things till
they come to be thus corrupted, and cankered, and eaten. God gives us
our worldly poſſeſſions, that we may honour him, and do good with
them ; but if, inſtead of that, we finfully hoard them up, through an
undue affection toward them, or a diſtruſt of the providence of God for
the future, this is a very heinous crime, and will be witneſſed againſt by
the very ruſt and corruption of the treaſure thus heaped together.
(2.) Another fin charged upon thoſe againſt whom St. James writes,
is, oppreſſion ; (v. 4.) “Behold, the hire of the labourers, who have
reaped down your fields, which is of you kept back by fraud, crieth,”
&c. Thoſe who have wealth in their hands, get power into their hands,
and then they are tempted to abuſe that power to oppreſs ſuch as are
under them. The rich we here find employing the poor in their labours,
and the rich have as much need of the labours of the poor, as the poor
have of wages from the rich, and could as ill be without them; but
yet, not conſidering this, they kept back the hire of the labourers; having
Power in their hands, it is probable that they made as hard bargains with
the poor as they could ; and, even after that, would not make good their
bargain as they ſhould have done. This is a crying fin, an iniquity that
cries ſo as fo reach the ears of God; and, in this caſe, God is to be con-
fidered as the Lord of sabaoth, or the Lord of hosts, Kāpios az8a09; a
phraſe often uſed in the Old Teſtament, when the people of God were
defenceleſs, and wanted protećtion; and when their enemies were numer-
ous and powerful. The Lord of hoſts, who has all ranks of beings and
creatures at his diſpoſal, and who ſets all in their ſeveral places, he hears
“ the oppreſſed when they cry by reaſon of the cruelty or injuſtice of
the oppreſſor,” and he will give orders to ſome of thoſe hoſts that are
under him, (angels, devils, ſtorms, diſtempers, or the like,) to avenge the
wrongs done to thoſe who are dealt with unrighteouſly and unmercifully.
Take heed of this fin of defrauding and oppreſfing, and avoid the very
appearances of it.
(#) Another fin here mentioned, is, ſenſuality and voluptuouſneſs;
(v. 5.) “Ye have lived in pleaſure on the earth, and been wanton,” &c.
God does not forbid us to uſe pleaſure; but to live in them as if we lived
for nothing elſe, is a very provoking fin ; and to do this on the earth,
where we are but strangers and pilgrims, where we are to continue but
for a while, and where we ought to be preparing for eternity; this, this
is a grievous aggravation of the fin of voluptuouſneſs. Luxury makes
people wanton, as in Hoſ. 13. 6. “ According to their paſture, ſo were
Heaven, |
JAMES, V.
|
wait for him.
‘and he that ſhall come, will come, and will not tarry.”
Neceſſity of Patience under Afflićtion.
they filled; they were filled, and their heart was exalted; therefore have
they forgotten me.” Wantonneſs and luxury are commonly the effects
of great plenty and abundance; it is hard for people to have great
eſtates, and not too much indulge themſelves in carnal, ſenſual pleaſures;
“Te have nourished your hearts as in a day of ſlaughter : ye live as if it
was every day a day of ſacrifices, a feſtival; and hereby your hearts are
fattened and nourished to ſtupidity, dulneſs, pride, and an inſenfibility to
the wants and afflićtions of others.” Some may ſay, “What harm is
there in good cheer, provided people do not ſpend above what they
have * What Is it no harm for people to make gods of their bellies,
and to give all to theſe, inſtead of abounding in acts of charity and piety?
Is it no harm for people to unfit themſelves for minding the concerns of
their ſouls, by indulging the appetites of their bodies? Surely that which
brought flames upon Sodom, and would bring theſe miſèries for which
rich men are here called to weep and howl, muſt be a heinous evil | Pride,
and idleneſs, and fulneſs of bread, mean the ſame thing with “ living
in pleaſure, and being wanton, and nouriſhing the heart as in a day of
ſlaughter.”
(4.) Another fin here charged on the rich, was, perſecution; (v. 6.)
“Ye have condemned and killed the juſt, and he doth not refift you.
This fills up the meaſure of their iniquity.” They oppreſſed and ačted
very unjuſtly, to get eſtates ; when they had them, they gave way to
luxury and ſenſuality, till they had loſt all ſenſe and feeling of the wants
or afflićtions of others; and then they perſecute and kill without re-
morſe : they pretend to ačt legally indeed, they condemn before they
kill; but unjuſt proſecutions, whatever colour of law they may carry in
them, will come into the reckoning “when God ſhall make inquiſition
for blood,” as well as maſſacres and downright murders. Obſerve here,
The just may be condemned and killed: but then again obſerve, When
ſuch do ſuffer, and, without refiſtance, yield to the unjuſt ſentence of
oppreſſors, this is marked by God, to the honour of the ſufferers and the
infamy of their perſecutors; this commonly ſhews that judgments are at
the door, and we may certainly conclude that a reckoning-day will come,
to reward the patience of the oppreſſed, and to break to pieces the op-
preſſor. Thus far the addreſs to finners goes.
II. We have next ſubjoined an addreſs to ſaints : ſome have been ready
to deſpiſe or to condemn this way of preaching, when miniſters, in their
application, have brought a word to finners, and a word to ſaints; but,
from the apoſtle’s here taking this method, we may conclude, that this
is the beſt way rightly to divide the word of truth. From what has
been ſaid concerning wicked and oppreſſing rich men, occaſion is given
to adminiſter comfort to God’s afflićted people; “Be patient therefore ;
fince God will ſend ſuch miſeries on the wicked, you may ſee what is
your duty, and where your greateſt encouragement lies.”
1. Attend to your duty ; Be patient ; (v. 7.) stablish your hearts,
(v. 8.) “grudge not one againſt another, brethren,” v. 9. Confider
well the meaning of theſe three expreſſions: (1.) “Be patient ; bear
your afflićtions without murmuring, your injuries without revenge; and
though God ſhould not in any fignal manner appear for you immediately,
* The viſion is for an appointed time ; at the end it will
It is but a little while,
Let your pa-
tience be lengthened out to long-ſuffering ;” ſo the word here uſed,
woxpº.09, hazre, ſignifies. When we have done our work, we have need of
patience to ſtay for our reward. This chriſtian patience is not a mere
yielding to neceſſity, as the moral patience taught by ſome philoſophers
was, but it is a humble acquieſcing in the wiſdom and will of God,
with an eye to a future glorious recompenſe. Be patient to the coming
of the Lord. And becauſe this is a leſſon chriſtians muſt learn, though
ever ſo hard or difficult to them, it is repeated in v. 8. Be ye alſo patient.
(2.) “ Stablish your hearts; let your faith be firm, without wavering ;
your practice of what is good, conſtant, and continued, without tiring ;
and your reſolutions for God and heaven fixed, in ſpite of all ſufferings
or temptations.” The proſperity of the wicked and the afflićtion of the
righteous have in all ages been a very great trial to the faith of the peo-
ple of God. David tells us, “that his feet were almoſt gone, when he
ſaw the proſperity of the wicked,” Pſ. 73. 2. Some of thoſe chriſtians
to whom St. James wrote, might probably be in the ſame tottering con-
dition; and therefore they are called upon to establish their hearts ; faith
and patience will establish the heart. (3.) Grudge not one against an-
other ; the words ſignify, Groan not one against another—p.h at syzºrs;
that is, “Do not make one another uneaſy by your murmuring groans
at what befalls you ; or by your diſtruttful groans as to what may fur-
ther come upon you ; or by your revengeful groans againſt the inſtru-
ſpeak, and will not lie; therefore wait for it.
A.D. 61. # JAMES, v.
Profaneneſs condemned.
ments of your ſufferings, or by your envious groans at thoſe who may
be free from your calamities: do not make yourſelves uneaſy, and make
one another uneaſy by thus groaning to, and grieving, one another.”
• The apoſtle ſeemeth to me,” (ſays Dr. Manton) “ to be here taxin
“ thoſe mutual injuries and animoſities wherewith the chriſtians of .
* times, having banded under the names of circumcision and uncircum-
“cision, did grieve one another, and give each other cauſe to groan; ſo
as that they did not only figh under the oppreſſions of the rich perſecu-
“ tors, but under the injuries which they ſuſtained from many of the
“brethren who, together with them, did profeſs the holy faith.” Thoſe
who are in the midſt of common enemies, and in any ſuffering circum-
ſtances, ſhould be more eſpecially careful not to grieve or to groan againſt
one another, otherwiſe judgments will come upon them as well as others;
and the more ſuch grudgings prevail, the nearer do they ſhew judgment
to be.
2. Confider what encouragement here is for chriſtians to sº be patient,
to ſtabliſh their hearts, and not to grudge one againſt another.” And,
(1.) “Look to the example of the huſbandman; he waits for the pre-
cious fruit of the earth, and hath long patience for it, until he receive the
early and latter rain.” When you ſow your corn in the ground, you
wait many months for the former and latter rain, and are willing to ſtay
till harveſt for the fruit of your labour ; and ſhall not this teach you to
beat a few ſtorms, and to be patient for a ſeaſon, when you are looking
for a kingdom and everlaſting felicity ? Confider him that waits for a
crop of corn ; and will not you wait for a crown of glory If you
fhould be called to wait a little longer than the huſbandman does, is it
not ſomething proportionably#."; and infinitely more worth your
waiting for 2 But,” (2.) “Think how ſhort your waiting time may
poſſibly be, v. 8. The coming of the Lord draweth nigh; and, v. 9. Be-
hold, the Judge standeth before the door. Do not be impatient, do not
quarrel with one another ; , the great Judge, who will ſet all to rights,
who will puniſh the wicked and reward the good, is at hand ; he ſhould
be conceived by you to ſtand as near as one who is juſt knocking at the
door.” The coming of the Lord to puniſh the wicked Jews, was then
very nigh, when St. James wrote this epiſtle; and, whenever the patience
and other graces of his people are tried in an extraordinary manner, the
certainty of Chriſt’s coming as Judge, and the nearneſs of it, ſhould esta-
blish their hearts. The Judge is now a great deal nearer, in his coming
to judge the world, than when this epiſtle was written; nearer by above
ſeventeen hundred years; and therefore this ſhould have the greater effect
upon us. (3.) The danger of our being condemned when the Judge
appears, ſhould excite us to mind eur duty as before laid down ; Grudge
not, lest ye be condemned. Fretfulneſs and diſcontent expoſe us to the
just judgment of God, and we bring more calamities upon ourſelves by
our murmuring, diſtruſtful, envious groans and grudgings againſt one
another, than we are aware of. If we avoid theſe evils, and be patient
under our trials, God will not condemn us. Let us encourage ourſelves
with this. (4.) We are encouraged to be patient, by the example of the
prophets; (v. 10.) “Take the prophets, who have ſpoken in the name
of the Lord, for an example of ſuffering afflićtion, and of patience.”
Obſerve here, The prophets, on whom God put the greateſt honour, and
for whom he had the greateſt favour, were moſt afflićted : and when we
think that the beſt men have had the hardeſt uſage in this world, we .
ſhould hereby be reconciled to affliction. Obſerve further, Thoſe who
were the greateſt examples of ſuffering affliction, are alſo the beſt and
greateſt examples of patience tribulation worketh patience. Hereupon
St. James gives it us as the common ſenſe of the faithful, (v. 11.) We
sount them happy who endure: we look upon righteous and patient ſuf-
ferers as the happieſt people. See ch. 1. 2... 12. (5.) Job alſo is pro-
poſed as an example for the encouragement of the afflićted ; (v. 11.)
* Ye have heard of the patience of Job, and have ſeen the end of the
Lord,” &c. In the caſe of Job you have an inſtance of a variety of
miſeries, aud of ſuch as were very grievous ; but under all he could bleſs
God, and, as to the general bent of his ſpirit, he was patient and/Åum-
ble ; and what came to him in the end ? Why, truly God accompliſhed,
and brought about, thoſe things for him, that plainly prove “the Lord
is very pitiful, and of tender mercy.” The beſt way to bear affiétions,
is, to look to the end of them ; and the pity of God is ſuch, that he will
not delay the bringing of them to an end, when his purpoſes are once
anfuered ; and the tender mercy of God is ſuch, that he will make his
people an abundant amends for all their ſufferings and afflićtions ; his
bowels are moved for them while ſuffering, his bounty is manifeſted after-
ward : let us ſerve our God, and endure our trials, as thoſe who believe
the end will crown all.
Wol. W. No. 106.
12. But above all things, my brethren, ſwear not, nei-
ther by heaven, neither by the earth, neither by any other
gath; but let your yea be yea, and your may may ; leſt ye
fall into condemnation. 13. is any among you afflićted
Let him pray. Is any merry P. Let him fing pſalms. 14.
Is any ſick among you? Let him call for the elders of the
church ; and let them pray over him, anointing him with
oil in the name of the Lord: 15. And the prayer of faith
ſhall ſave the fick, and the Lord ſhall raiſe him up; and
if he have committed fins, they ſhall be forgiven him.
16. Confeſs your faults one to another, and pray one for
another, that ye may be healed. The effectual fervent
prayer of a righteous man availeth much. 17. Elias was
a man ſubjećt to like paſſions as we are, and he prayed
earneſtly that it might not rain: and it rained not on the
earth by the ſpace of three years and fix months. 18.
And he prayed again, and the heaven gave rain, and the
earth, brought forth her fruit. 19. Brethren, if any of
you do err from the truth, and one convert him ; 20.
Let him know, that he who converteth a ſinner from the
error of his way, ſhall ſave a ſoul from death, and ſhall
hide a multitude of ſins.
This epiſtle now drawing to a cloſe, the penman goes off very quick
from one thing to another ; hence it is that matters ſo very different are
inſiſted on in theſe few verſes.
I. The fin of ſwearing is cautioned againſt; (v. 12.) “But above all
things, my brethren, ſwear not,” &c. Some underſtand this too ſtrićtly,
as if the meaning was, “Swear not at your persecutors, at thoſe that re-
proach you, and ſay all manner of evil of you ; be not put into a paſſion
by the injuries they do you, ſo as in your paſſion to be provoked to
ſwear.” This ſwearing is, no doubt, forbidden here; and it will not
excuſe thoſe that are guilty of this fin, to ſay, they ſwear only when they
are provoked to it, and before they are aware. But the apoſtle's warn-
ing extends to other occaſions of ſwearing as well as this; ſome have
tranſlated the words, mp3 mºlav—before all things; and ſo have made the
ſenſe of this place to be, that they ſhould not, in common converſation,
before every thing they ſay, put an oath. All cuſtomary needleſs ſwear-
ing is undoubtedly forbidden, and all along in ſcripture condemned, as a
very grievous fin. Profane ſwearing was very cuſtomary among the
Jews, and, ſince this epiſtle is dire&ted in general to the twelve tribes
Jęattered abroad, (as before has been obſerved,) we may conceive this
exhortation ſent to thoſe who believed not. It is hard to ſuppoſe that
ſwearing ſhould be one of the ſpots of God’s children, fince Peter, when
he was charged with being a diſciple of Chriſt, and would diſapprove the
charge, curſed and ſwore, thereby thinking moſt effectually to convince
them that he was no diſciple of Jeſus, it being well known of ſuch, that
they durſt not allow themſelves in ſwearing; but poſſibly ſome of the
looſer ſort of thoſe who were called chriſtians, might, among other ſins
here charged upon them, be guilty alſo of this. It is a fin that in later
years has rºoſt ſcandalouſly prevailed, even among thoſe who would be
thought above all others entitled to the chriſtian name and privileges.
It is very rare indeed to hear of a diſſenter from the church of England,
who is guilty of ſwearing, but among thoſe who glory in their being of
the eſtabliſhed church nothing is more common *; and indeed the moſt
execrable oaths and curſes now daily wound the ears and hearts of all
ſerious chriſtians. St. James here fays, Above all things, ſwear not ; but
how many are there who mind this the leaſt of all things, and who make
light of nothing ſo much as common profane ſwearing f But why above
all things is ſwearing here forbidden : Becauſe it ſtrikes moſt directly at
the honour of God, and moſt expreſsly throws contempt upon his name
and authority; becauſe this fin has, of all others, the leaſt temptation to
it; it is neither gain, nor pleaſure, nor reputation, that can move men
• As this remark may be conſtrued into a gratuitous and far-fetched reflection on the
eſtabliſhed church, we wiſh it had been either ſpared or modified. A community ſo
extenſive as that to which our author refers, may be expected to include a great mul-
titude of unworthy members; but the frequent appeals to ſcripture, which are made in
that community, ſhould be ſpoken of to its honour, and muſt leave all its unworthy
members without excuſe. Ep. 7 N.
A. D. 61.
to it, but a wantonneſs in finning, and a needleſs ſhewing an enmity to
God. Thine enemies take thy name in vain, Pſ. 139. 20. This is a proof
of men's being enemies to God, however they may pretend to call them-
ſelves by his name, or ſometimes to compliment him in ačts of worſhip:
It is alſo a fin that is moſt hardly left off when once men are accuſtomed
to it, therefore it ſhould above all others be watched againſt. And once
more, “Above all things, ſwear not ; for how can you expect the name
of God ſhould be a ſtrong tower to you in your diſtreſs, if you profane
it and play with it at other times.” r tº º
But' (as Mr. Baxter obſerves) “all this is ſo far from forbidding
“ neceſſary oaths, that it is but to confirm them, by preſerving the due
“ reverence of them.” And then he further notes, “That the true
“ nature of an oath, is, by our ſpeech, to pawn the reputation of some
“ certain or great thing, for the averring of a doubted lesser thing ; and
“ not (as is commonly held) an appeal to God, or other judge.” Hence
it was that ſwearing by the heavens, and by the earth, and by the other
oaths the apoſtle refers to, came to be in uſe. The Jews thought if
they did but admit the great oath of Chi-Eloah, they were ſafe. But
they grew ſo profane as to ſwear by the creature, as if it was God ; and
fo advanced it into the place of God; while on the other hand, they who
ſwear commonly and profanely by the name of God, do hereby put him
upon the level with every common thing.
JAMES, V.
Confeſſion and Prayer.
| cumſtances of mirth and proſperity, he ſhould turn his mirth, though
alone, and by himſelf, into this channel. Holy mirth becomes families
and retirements, as well as public aſſemblies. I.et our finging be ſuch
as to make melody with our hearts unto the Lord, and God will aſſuredly
be well pleaſed with this kind of devotion. |
III. We have particular dire&tions given as to ſick perſons; and
“But let your yea be yea, and your nay may ; leſt ye fall into con-
demnation;” that is, “Let it ſuffice you to affirm or deny a thing as
there is occaſion ; and be ſure to ſtand to your word, and be true to it,
ſo as to give no occaſion for your being ſuſpected of falſehood; and
then you will be kept from the condemnation of backing what you ſay
or promiſe by raſh oaths, and from profaning the name of God to juſtify
yourſelves. It is being ſuſpected of falſehood that leads men to ſwearing.
Let it be known that you keep to truth, and are firm to your word, and
by this means you will find there is no need to ſwear to what you ſay.
Thus ſhall you eſcape the condemnation which is expreſsly annexed to
the third commandment ; The Lord will not hold him guiltleſs, that taketh
his name in vain.” - ..
II. As chriſtians, we are taught to suit ourselves to the diſpenſations of
Providence ; (v. 13.) “Is any among you afflićted Let him pray. Is
any merry : Let him fing pſalms.” Our condition in this world is vari-
ous; and our wiſdom is to ſubmit to its being ſo, and to behave as be-
comes us, both in proſperity and under afflićtion. Sometimes we are in
ſadneſs, ſometimes in mirth; God hath ſet theſe one over againſt the
other, that we may the better obſerve the ſeveral duties he enjoins; and
that the impreſſions made on our paſſions and affections may be rendered
ſerviceable to our devotions. Å. ſhould put us upon prayer ;
and proſperity ſhould make us abound in praiſe. Not that prayer is to
be confined to a time of trouble, or ſinging to a time of mirth ; but
theſe ſeveral duties may be performed with ſpecial advantage, and to the
happieſt purpoſes, at ſuch ſeaſons.
1. In a “ day of afflićtion nothing is more ſeaſonable than prayer.”
The perſon afflićted muſt pray himſelf, as well as engage the prayers of
others for him. Times of afflićtion ſhould be praying times. To this
end God ſends afflićtions, that we may be engaged to ſeek him early ;
and that thoſe who at other times have negle&ted him, may be brought
to inquire after him. The ſpirit is then moſt humble, the heart is broken
and tender; and prayer is moſt acceptable to God when it comes from
a contrite humble ſpirit. Afflićtions naturally draw out complaints;
and to whom ſhould we complain but to God in prayer It is neceſſary
to exerciſe faith and hope under afflićtions; and prayer is the appointed
means both for obtaining and increaſing theſe graces in us.
afflicted P Let him pray.
2. In a day of mirth and proſperity singing psalms is very proper and
seasonable. In the original it is only ſaid, fing, J-2XAéro, without the
addition of pſalms, or any other word : and we learn from the writings
of ſeveral in the firſt ages of chriſtianity, (particularly from a letter of
Pliny’s, and from ſome paſſages in Juſtin Martyr and Tertullian,) that
the chriſtians were uſed to fing hymns, either taken out of ſcripture, or
of more private compoſure, in their worſhip of God. Though ſome
have thought, shat St. Paul’s adviſing both the Coloſſians and Epheſians
to speak to one another poºp.ois '9 tºyous º &32is mysvaalizais—in psalms,
and hymns, and spiritual songs, refers only to the compoſitions of ſcripture;
the pſalms of David being diſtinguiſhed in Hebrew, by (Shurim, Tehil-
lim, and Mizmorim,) words that exactly 'anſwer theſe of the apoſtle.
Is any
Let that be as it will, this however we are ſure of, that finging pſalms
is a goſpel-ordinance, and that our joy ſhould be holy joy, conſecrated to
|
God. Singing is ſo directed to here, as to ſhew that if any be in cir-i
healing, pardoning mercy promiſed, upon the obſervance of thoſe direc-
tions; (v. 14, 15.) If any be sick, they are required, 1. To ſend for the

elders, ºrpeaſuripes rās Kºnaſzs—the presbyters, paſtors or miniſters of the
church. It lies upon ſick people as a duty, to ſend for miniſters, and to
defire their aſſiſtance and their prayers. 2. It is the duty of miniſters
to pray over the fick, when thus deſired and called for. Let them pray
over him ; let their prayers be ſuited to his caſe, and their interceſſions
be as becomes thoſe who are affected with his calamities. 3. In the
times of miraculous healing, the “fick was to be anointed with oil in
the name of the Lord.” Expoſitors generally confine this anointing
with oil to ſuch as had the power of working miricles; and when mira-
cles ceaſed, this inſtitution ceaſed alſo. In St. Mark’s goſpel we read
of the “ apoſtle’s anointing with oil many that were fick, and healing
them,” Mark 6. 13. And we have accounts of this being pračtiſed in
the church two hundred years after Chriſt; but then the gift of healing
alſo accompanied it; when that miraculous gift ceaſed, this rite was
laid afide. The papiſts indeed have made a ſacrament of this, which
they call the eatreme unction. They uſe it not to heal the ſick, as it was
uſed by the apoſtles ; but, as they generally run counter to ſcripture, in
the appointments of their church, ſo here they ordain, that this ſhould
be adminiſtered only to ſuch as are at the very point of death. The
apoſtle’s anointing was in order to heal the diſeaſe ; the popiſh anointing
is for the expulſion of the relics of fin, and to enable the ſoul (as they
pretend) the better to combat with the powers of the air. When they
cannot prove, by any viſible effects, that Chriſt owns them in the conti-
nuance of this rite, they would however have people to believe that the
inviſible effects are very wonderful. But it is ſurely much better to omit
this anointing with oil, than to turn it quite contrary to the purpoſes
ſpoken of in ſcripture. Some proteſtants have thought that this anoint-
ing was only permitted or approved by Chriſt, not inſtituted. But it
ſhould ſeem by the words of St. James here, that it was a thing enjoined
in caſes where there was faith for healing. And ſome proteſtants have
argued for it with this view. It was not to be commonly uſed, not even
in the apoſtolical age ; and ſome have thought that it ſhould not be
wholly laid aſide in any age ; but that where there are extraordinary
meaſures of faith in the perſon anointing, and in thoſe who are anointed,
an extraordinary bleſſing may attend the obſervance of this dire&tion for
the fick. However that be, there is one thing carefully to be obſerved
here, that the ſaving of the fick is not aſcribed to the anointing with oil,
but to prayer ; (v. 15.) The prayer of faith shall save the sick, &c. So
that, 4., “Prayer over the fick muſt proceed from, and be accompanied
with, a lively faith.” There muſt be faith both in the perſon praying,
and in the perſon prayed for. In a time of fickneſs, it is not the cold
and formal prayer that is effectual, but the prayer of faith. 5. We
should observe the success of prayer. The Lord shall raise up ; that is, if
he be a perſon capable and fit for deliverance, and if God has any thing
further for ſuch a perſon to do in the world. “And if he have com-
|mitted fins, they ſhall be forgiven him; that is, where fickneſs is ſent as
| a puniſhment for ſome particular fin, that fin ſhall be pardoned; and in
| others in the time of fickneſs, is, the pardon of fin.
token thereof the fickneſs ſhall be removed. As when Chriſt ſaid to
the impotent man, “Go and fin no more, left a worſe thing come unto
thee,” it is intimated that ſome particular fin was the cauſe of his fick-
neſs. The great thing therefore we would beg of God for ourſelves and
Sin is both the root
of fickneſs and the ſting of it. If fin be pardoned, either afflićtion ſhall
be removed in mercy, or we ſhall ſee there is mercy in the continuance of
it. When healing is founded upon pardon, we may ſay as Hezekiah
did ; Thou haſt, in love to my ſoul, delivered it from the pit of corrup-
tion, Iſa. 38. 17. When you are fick and in pain, it is moſt common to
pray and cry, O give me ease 1 0 restore me to health / But your prayer
ſhould rather and chiefly be, O that God would pardon my sins 1 •
IV. Chriſtians are directed to “confeſs their faults one to another,
and ſo to join in their prayers with and for one another,” v. 16. Some
expoſitors connect this v. 16. with v. 14. As if when fick people ſend
| for miniſters to pray over them, they ſhould then confess their faults to
them. Indeed, where any are conſcious that their fickneſs is a vindićtive
puniſhment of ſome particular fin, and they cannot look for t e removal
of their fickneſs without particular applications to God for the pardon
A. D. 61.
Efforts, on the Sinner’s Behalf.
that thoſe who pray over him may know how to plead rightly for him.
But the confeſſion here required, is, that of christians one to another, and
not, as the papiſts would have it, to a prieſt. Where perſons have in-
jured one another, acts of injuſtice must be confeſſed to those against
whom they have been committed. Where perſons have tempted one an-
other to fin, or have conſented in the ſame evil ačtions, there they ought
mutually to blame themſelves, and excite each other to repentance.
Where crimes are of a public nature, and have done any public miſchief,
there they ought to be more publicly confeſſed, ſo as may beſt reach to
all who are concerned. And ſometimes it may be well to confeſs our
faults to ſome prudent miniſter or praying friend, that they may help |
us to plead with God for mercy and pardon. But then we are not to
think St. James puts us upon telling every thing that we are conſcious is
amiſs in ourſelves, or in one another : but ſo far as confeſſion is neceſſary
to our reconciliation with ſuch as are at variance with us, or for repara-
tion of wrongs done to any, or for gaining information in any point of
conſcience, and making our own ſpirits quiet and eaſy; ſo far we ſhould
be ready to confeſs our faults. And ſometimes alſo it may be of good
uſe to chriſtians, to diſcloſe their peculiar weakneſſes and infirmities to
one another, where there are great intimacies and friendſhips; and where
they may help each other by their prayer to obtain pardon of their fins,
and power againſt them. Thoſe who make confeſſion of their faults one
to another, ſhould thereupon pray with and for one another. The 13th
verſe directs perſons to pray for theºlves; Is any afflicted, let him pray :
the 14th directs to ſeek for the ºayers of miniſters; and the 16th
direéts private chriſtians to pray one for another; ſo that here we have
all ſorts of prayer (miniſterial, ſocial, and ſecret,) recommended.
V. The great advantage and efficacy of prayer is declared and
proved; “The effectual fervent prayer of a righteous man availeth |
much,” whether he pray for himſelf or for others: witneſs the example of
Elias, v. 17, 18. He who prays, muſt be a righteous man ; not righ-
teous in an abſolute ſenſe, (for this Elias was not, who is here made a
pattern to us,) but righteous in a goſpel-ſenſe ; not loving or approving
of any known iniquity. “If I regard iniquity in my heart, the Lord
will not hear my prayer,” Pſ, 66. 18. Further, the prayer itſelf muſt
be a fervent, in-wrought, well-wrought prayer. It muſt be a pouring
out the heart to God; and it muſt proceed from a faith unfeigned.
Such prayer avails much. It is of great advantage to ourſelves, it may
be very beneficial to our friends, and we are aſſured of its being acceptable
to God. It is good having thoſe for friends, whoſe prayers are available
in the fight of God. º º
The power of prayer is here proved from the ſucceſs of Elijah. This
may be encouraging to us even in common caſes, if we confider that
Elijah was a man of like passions with us. He was a zealous good man,
and a very great man, but he had his infirmities, and was ſubjećt to diſ-
order in his paſſions, as well as others. In prayer we muſt not look to
the merit of man, but to the grace of God. Only in this we ſhould
copy after Elijah, that he prayed earneſtly, or as it is in the original, in
prayer he prayed. It is not enough to ſay a prayer, but we muſt pray in
prayer. Our thoughts muſt be fixed, our defires firm and ardent, and
our graces in exerciſe; and when we thus pray in prayer, we ſhall ſpeed
in prayer. Elijah prayed that it might not rain ; and God heard him in
his pleading againſt an idolatrous perſecuting country, ſo that “it rained
not on the earth by the ſpace of three years and fix months. Again he
prayed, and the heaven gave rain,” &c. Thus you fee prayer is the
key which opens and ſhuts heaven....To this there is an alluſion Rev.
11. 6, where the two witneſſes are ſaid to have power to shut heaven, that
it rain not. This inſtance of the extraordinary efficacy of prayer is re.
corded for encouragement even to ordinary chriſtians to be inſtant and
earneſt in prayer. God never ſays to any of the ſeed of Jacob, seek my
..face in vain. If Elijah by prayer could do ſuch, great and wonderful
things, ſurely the prayers of no righteous man ſhall return void. Where
there may not be ſo much of miracle in God’s anſwering our Prayers,
yet there may be as much of grace.
of ſuch a fin, there it may be proper to acknowledge and tell his caſe,
VI. This epiſtle concludés with an exhortation to do “all we can in
our places to further and promote the converſion and ſalvation of others,
v. 19, 20. , Some interpret theſe verſes as an apology which the apoſtle
is making for himſelf, that he ſhould ſo plainly and ſharply reprove the
Jewiſh chriſtians for their many faults and errors. And certainly St.
James gives a very good reaſon why he was ſo much concerned to reclaim
them from their errors; becauſe in thus doing he ſhould ſave ſouls, and
hide a multitude of sins. But we are not to reſtrain this place to the
apoſtle’s converted ſuch as erred from the truth; no, nor to other miniſ.
terial endeavours of the like nature; fince it is ſaid, “If any err, and one
convert him, let him be who he will that does ſo good an office for an-
other, he is therein an inſtrument of saving a soul from death.” Thoſe
whom the apoſtle here calls brethren, he yet ſuppoſes liable to err. It
is no mark of a wiſe or holy man, to boaſt of his being free from error, or
to refuſe to acknowledge when he is in an error. But if any do err, be
they ever ſo great, you muſt not be afraid to ſhew them their error.;
and be they ever ſo weak and little, you muſt not diſdain to make them
wiſer and better. If they err from the truth, that is, from the goſpel,
(the great rule and ſtandard of truth,) whether it be in opinion or prac-
tice, you muſt endeavour to bring them again to the rule. Errors in
judgment and in life generally go together. There is ſome doćtrinal
miſtake at the bottom of every pračtical miſtake. There is no one habi-
tually bad, but upon ſome bad principle. Now to convert ſuch, is to
reduce them from their error, and to reclaim them from the evils they
have been led into. We are not preſently to accuſe and exclaim againſt
an erring brother, and ſeek to bring reproaches and calamities upon him,
but to convert him ; and if by all our endeavours we cannot do this, yet
we are no where empowered to perſecute and deſtroy him. If we are
inſtrumental in the converſion of any, we are ſaid to convert them, though
this be principally and efficiently the work of God. And if we can do no
more toward the converſion of finners, yet we may do this—pray for the
grace and Spirit of God to convert and change them. And let thoſe
that are any way ſerviceable to convert others, know what will be the
happy conſequences of their doing this ; they may take great comfort
in it at preſent, and they will meet with a crown at laſt. -
He that is ſaid to err from the truth, (in v. 19.) is deſcribed as erring
in his way; (in v. 20.) and we cannot be ſaid to convert any, merely
by altering their opinions, unleſs we can bring them to corre&t and mend
their ways. This is converſion—to turn a finner from the error of his
ways, and not to turn him from one party to another, or merely from
one notion and way of thinking to another. He who thus converteth a
finner from the error of his ways, shall save a soul from death. There
is a ſoul in the caſe; and what is done toward the ſalvation of that, ſhall
certainly turn to good account. . The ſoul being the principal part of
the man, the ſaving of that only is mentioned, but it includes the ſalvation
of the whole man; the ſpirit ſhall be ſaved from hell, the body raiſed
from the grave, and both ſaved from eternal death. And then, by ſuch
converſion of heart and life, a mullitude of ſins shall be hid. A moſt com-
fortable paſſage of ſcripture this is. We learn from hence, that though
our fins are many, even a multitude, yet they may be hid or pardoned ;
and that when fin is turned from or forſaken, it ſhall be hid, never to
appear in judgment againſt us. Let people contrive to cover or excuſe
their fin as they will, there is no way effectually and finally to hide it,
but forſaking it. Some make the ſenſe of this text to be, that conver-
fion ſhall prevent a multitude of fins; and it is a truth beyond diſpute,
that many fins are prevented in the party converted: many alſo may be
prevented in others that he may have an influence upon, or may converſe.
with. Upon the whole, how ſhould we lay out ourſelves with all poſ-
fible concern for the converſion of finners It will be for the happineſs
and ſalvation of the converted; it will prevent much miſchief, and the
ſpreading and multiplying of fin in the world; it will be for the glory
and honour of God; and it will mightily redound to our comfort, and
renown in the great day. . They that turn many to righteouſneſs, and they
who help to do ſo, shall shine as the stars,for ever and ever.
AN
E x P o s I T I o N,
*: * * A **
* - witH * , t , ºr . . . . . ." . " "
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19tactical 4Dügettiationſ; º' . • * r *
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• * ; , ; ; •. f ( , ; , ; } . . ; , ºr "
OF THE
FIRST EPISTLE GENERAL
P E. T. E. R.
&
—r- sº F:
gº ºf
oſtle of Jeſus Chriſt, and whoſe,
TWO epiſtles we have enrolled in the ſacred canon of the ſcripture, written by Peter, who was a moſt emine
ted by the papiſts and legendary
p
charaćter ſhines bright, as it is deſcribed in the Four Goſpels, and in the Aéts of the Apoſtles, but as it †.
writers, it repreſents a perſon of extravagant pride and ambition. tº º tº º e
It is certain from ſcripture, that Simon Peter was one of the firſt of thoſe whom our Lord called to be his diſciples and followers; that he was a
perſon of excellent endowments, both natural and gracious, of great parts, and ready elocution, quick to apprehend, and bold to execute, whatever
he knew to be his duty. When our Saviour called his apoſtles, and gave them their commiſſion, he nominated him firſt in the liſt; and by his
behaviour toward him he ſeems to have diſtinguiſhed him as a ſpecial favourite among the twelve. Many inſtances of our Lord’s affection to
him, both during his life, and after his reſurrečtion, are upon record. º º º
But there are many things confidently affirmed of this holy man, that are direétly falſe : as, That he had a primacy and ſuperior power over the reſt
of the apoſtles; that he was more than their equal; that he was their prince, monarch, and ſovereign : and that he exerciſed a juriſdićtion over
the whole college of the apoſtles: moreover, That he was the ſole univerſal paſtor over all the chriſtian world, the only vicar of Chriſt upon
earth; that he was for above twenty years biſhop of Rome, that the Popes of Rome ſucceed to St. Peter, and derive from him a univerſal ſupre-
macy and juriſdićtion over all churches and chriſtians upon earth ; and that all this was by our Lord’s ordering and appointment. Whereas
Chriſt never gave him any pre-eminence of this kind, but poſitively forbade it; and gave precepts to the contrary. The other apoſtles never con-
fented to any ſuch claim. Paul declares himſelf not a whit behind the very chiefest. of the apostles, 2 Cor. 11.5, and ch. 12; 11. In nothing
am I behind the very chiefest apostles. Here is no exception of St. Peter's ſuperiºr dignity, whom St. Paul took the freedom to blame, and
withstood him to the face, Gal. 2. 11. And Peter himſelf never aſſumed any thing like it, but modeſtly ſtyles himſelf an apostle of Jesus Christ;
and when he writes to the preſbyters of the church, he humbly places himſelf in the ſame rank with them; The elders which are among you º
exhort, who am alſo an elder, ch. 5, 1. See Dr. Barrow on the Pope’s ſupremacy.
The deſign of this firſt epiſtle is,
I. To explain more fully the doćtrines of chriſtianity to theſe newly converted Jews. -
II. To direct and perſuade them to a holy converſation, in the faithful diſcharge of all perfonal and relative duties, whereby they would ſecure
their own peace, and effectually confute the ſlanders and reproaches of their enemies. te
III. To prepare them for ſufferings. This ſeems to be his principal intention ; for he has ſomething to this purport in every chapter, and does
by a great variety of arguments, encourage them to patience and perſeverance in the faith, left the perſecutions and ſad calamities that were coming
upon them, ſhould prevail with them to apoſtatize from Chriſt and the goſpel. e
It is remarkable that you find not ſo much as one word favouring of the ſpirit and pride of a pope in either of theſe epiſtles.
§
–3–
Spirit, unto obedience and ſprinkling of the blood of Jeſus,
CHAP. I. Chriſt: Grace unto you, and peace, be multiplied.
The apostle diſtribes the perſons to whom he writes, and ſalutes them;
(v. 1.2.) blesses God for their regeneration to a lively hope of eternal
Jalvation ; (v. 3.5.) in the hope of this ſalvation, he shºws they had
great cauſe of rejoicing, though Y. a little while they were in heavingſ;
and affliction fºr the trial of their faith, which would produce joy un-
Jheakable and full of glory, v. 6...9. This is that ſalvation whiſh the
ancient prophets foretold, and the angels desire to look into, v. 10...12.
He eahorts them to ſºbriety and holineſs, which he presses from the con-
Jideration ºf the blood gf Jeſus, the invaluable price of man’s redemption;
(v. 13.21.) and to brotherly love, from the consideration of their re.
generation, and the excellency of their ſpiritual state, v. 22...?5.
1. Pº, an apoſtle of Jeſus Chriſt, to the ſtrangers
ſcattered throughout Pontus, Galatia, Cappadocia,
Aſia, and Bithynia, 2. Ele& according to the foreknow.
In this inſcription we have three parts. *
I. The author of it deſcribed. 1. By his name—Peter. His firſt
name was Simon, and Jeſus Chriſt gave him the ſurname of Peter, which
fignifies a rock, as a commendation of his faith, and to denote that he
ſhould be an eminent pillar in the church of God, Gal. 2. 9. 2. By his:
office—an apostle of Jesus €hrist. The word fignifies one ſent, a legate,
a messenger, any one ſent in Chriſt’s name, and about his work ; but
more ſtrictly it fignifies the highest office in the christian church s
(1 Cor. 12. 28.) God hath ſet ſome in the church, first apostles. Their
dignity, and pre-eminence lay in theſe things—they were immediately
choſen by Chriſt himſelf; they were firſt witneſſes, them, preachers of the
reſurrection of Christ, and ſo of the entire goſpel-diſpenſation; their
gifts were excellent and extraordinary ; they had a power of working
miracles, not at all times, but when Chriſt pleaſed ; they were led into
all truth, were endowed with the ſpirit of prophecy, and they had an
ledge of God the Father, through ſanétification of the
extent of power and järiſdiction beyond all othera; every apoſtle was a


A.D. 66.
Introdućtion,
I PETER, I,
univerſal biſhop in all churches, and over all miniſters. In this humble
manner Peter, (1.) Aſſerts his own charaćter as an apoſtle. Hence
learn, A man may lawfully acknowledge, and ſometimes is bound to
aſſert, the gifts and graces of God to him. To pretend to what we
have not, is hypocriſy ; and to deny what we have, is ingratitude. (2.)
He mentions his apoſtolical funètion as his warrant and call to write this
epiſtle to theſe people. Learn, It concerns all, but eſpecially miniſters,
to confider well their warrant and call from God to their work. This
will juſtify them to others, and give them inward ſupport and comfort
under all dangers and diſcouragements.
II. We have here the perſons to whom this epiſtle was addreſſed, and
they are deſcribed,
1. By their external condition—Strangers º throughout Pontus,
Galatia, &c. They were chiefly Jews, deſcended (as Dr. Prideaux
thinks) from thoſe Jews who were tranſplanted from Babylon, by order
of Antiochus king of Syria, about two hundred years before the coming
of Chriſt, and placed in the cities of leſſer Afia. It is very likely that
our apoſtle had been among them, and converted them, being the apoſtle
of the circumcificm, and that he afterward wrote this epiſtle to them from
Babylon, where multitudes of the Jewiſh nation then refided. At pre-
ſent, their circumſtances were poor and afflićted. Learn, (1.) The
beſt of God’s ſervants may, through the hardſhips of times and provi.
dences, be diſperſed about, and forced to leave their native countries.
Thoſe of whom the world was not worthy, have been forced to wander in
mountains, in dens and caves of the earth. (2.) We ought to have a
ſpecial regard to the diſperſed perſecuted ſervants of God. Theſe were
the objećts of this apoſtle’s particular care and compañion. We ſhould
proportion our regard to the excellency and to the neceſſity of the ſaints.
(3.) The value of good people ought not to be eſtimated by their exter-
nal preſent condition. Here were a ſet of excellent people, beloved of
God, and yet ſtrangers, diſperſed and poor in the world; the eye of
God was upon them in all their diſperfions, and the apoſtle was tenderly
careful to write to them for their direction and conſolation.
2. They are deſcribed by their ſpiritual condition; Elect according to
the foreknowledge of God the Father, &c. Theſe poor ſtrangers who
were oppreſſed and deſpiſed in the world, were nevertheleſs in high
eſteem with the great God, and in the moſt honourable ſtate that any
perſon can be in during this life; for they were,
(1.) Elect according to the foreknowledge of God the Father. Elec-
tion is either to an office ; (ſo Saul was the man whom the Lord choſe
to be king; (I Sam. 10. 24.) and onr Lord tells his apoſtles, have not
I choſen you twelve * John 6, 70.) or to a church-ſtate, for the enjoy-
ment of ſpecial privileges; (thus Iſrael was God’s elect, (Deut. 7. 6.)
* For thou art a holy people unto the Lord thy God; the Lord thy
God hath choſen thee to be a ſpecial people unto himſelf above all
People that are upon the face of the carth ;”) or to eternal ſalvation ;
* God hath from the beginning choſen you to ſalvation, through ſančti-
fication of the Spirit and belief of the truth.” This is the eleētion here
fpoken of, importing God’s gracious decree or reſolution to ſave ſome,
and bring them, through Chriſt, by proper means, to eternal life.
This election is ſaid to be according to the foreknowledge of God. Fore-
knowledge may be taken two ways. [1..] For mere preſcience, fore-
fight, or underſtanding ; that ſuch a thing, will be, before it comes to
paſs. Thus a mathematician certainly foreknows that ſuch a time there
will be an eclipſe. This ſort of foreknowledge is in God, who at one
commanding view ſecs all things that ever were, or are, or ever will be.
But ſuch a preſcience is not the cauſe why any thing is ſo or ſo, though
in the event it certainty will be ſo ; as the mathematician who foreſees an
eclipſe, does not thereby cauſe that eclipſe to be. [2] Foreknowledge
ſometimes fignifies counſel, appointment, and approbation; (A&ts 2, 23.)
“ Him being delivered by the determinate counſel and foreknowledge of
God.” The death of Chriſt was not only foreſeen, but fore-ordained, as
v. 20. Take it thus here; ſo the ſenſe is, “elect according to the
counſel, ordination and free grace of God.”
It is added, according to the foreknowledge of God the Father. By
the Father we are here to underſtand the firſt Perſon of the bleſſed
Trinity. There is an order among the three perſons, though no ſupe-
riority; they are equal in power and glory, and there is an agreed
economy in their works.
tion is by way of eminency aſcribed to the Father, as reconciliation is to
the Son, and ſanétification to the Holy Ghoſt; though in each of theſe
one perſon is not ſo entirely intereſted, as to exclude the other two:
Hereby the perſons of the Trinity are more clearly diſcovered to us, and
we are taught what obligations we are under to each of them diſtinctly.
Vol. V. No. 106. *
&
Thus in the affair of man’s redemption, elec-
(2.) They were elect “through'ſanétification of the Spirit, unto obe.
dience, and ſprinkling of the blood of Jeſus Chriſt.” The end and laſt
reſult of election, is, eternal life and 'ſalvation ; but before that can be
accompliſhed, every elečt perſon muſt be ſanétified by the Spirit, and
juſtified by the blood of Jeſus. God’s decree for man’s ſalvation always
º: through ſanétification of the Spirit, and ſprinkling of the blood
OI aſ 61 U18, -
By fanétification here underſtand, not a federal ſanétification only, but
a real one, begun in regeneration, whereby we are renewed, after the
image of God, and become new créatures, and carried on in the daily
exerciſe of holineſs, mortifying our fins more and more, and living to God
in all the duties of a chriſtian life, which is here ſummed up in one word,
obedience, comprehending all the duties of chriſtianity.
By the Spirit ſome would have the apoſtle to mean'the ſpirit of man,
the ſubjećt ſam&tified. The legal or typical ſanétification operated no
further than the purifying of the flesh, but the chriſtian diſpenſation
takes effect upon the ſpirit of man, and purifies that. Others, with bet-
ter reaſon, think that by Spirit is meant the Holy Ghoſt the Author of
ſanétification. He renews the mind, mortifies our fins, (Rom. 8, 13.)
and produces his excellent fruits in the hearts of chriſtians, Gal. 5.
22, 23. This fanétification of the Spirit implies the uſe of means;
Sanctify them through thy truth ; thy word is truth, John 17, 17.
Unto obedience. This word, as it is pointed in our tranſlation, is re-
ferred to what goes before it, and denotes the end of ſanétification,
which is, to bring rebellious finners to obedience again, to univerſal obe-
dience, to obey the truth and goſpel of Chriſt; (v. 22.) “You have
purified your ſouls in obeying the truth through the Spirit.”
They were elected alſo to the sprinkling of the blood of Jesus. They
were deſigned by God’s decree to be ſanétified by the Spirit, and to be
purified by the merit and blood of Chriſt. Here is a manifeſt alluſion to
the typical ſprinklings of blood under the law, which language theſe
Jewiſh converts underſtood very well. The blood of the ſacrifices muſt
not only be ſhed, but ſprinkled; to denote that the benefits deſigned
théreby, are applied and imputed to the offerers. Thus the blood of
Chriſt the grand and all-ſufficient Sacrifice, typified by the legal ſacri-
fices, was not only ſhed, but muſt be ſprinkled and communicated to
every one of theſe ele&t chriſtians, “that through faith in his blood they
may obtain remiſſion of fins,” Rom. 3. 25. This blood of ſprinkling
juſtifies before God, (Rom. 5, 9.) ſeals the covenant between God and
us, of which the Lord’s ſupper is a fign, (Luke 22, 20.) cleanſes from
all fin, (1 John 1. 7.) and admits us into heaven, Heb. 10, 19.
Note, [1..] God hath eleēted ſome to eternal life, ſome, not all ; per-
ſons, not qualifications. [2.] All that are choſen to eternal life as the
end, are choſen to obedience as the way. [3.] Unleſs a perſon be ſanc-
tified by the Spirit, and ſprinkled with the blood of Jeſus, there will be
no true obedience in the life. [4.] There is a conſent and co-operation
of all the perſons of the Triuity in the affair of man’s ſalvation, and their
| ačts are commenſurate one to another ; whoever the Father elečts, the
Spirit ſam&ifies unto obedience, and the Son redeems and ſprinkles, with
his blood. [5.] The doćtrine of the Trinity lies at the foundation of
all revealed religion. If you deny the proper deity of the Son and Holy
Spirit, you invalidate the redemption of the one, and the gracious opera-
tions of the other, and by that means deſtroy the foundation of your own
ſafety and comfort.
III. The ſalutation follows; Grace unto you, and peace be multiplied.
The bleſfings defired for them, are, grace and peace.
1. Grace; the free favour of God, with all its proper effects, pardon-
ing, healing, aſſiſting, and ſaving. g te tº wº
2. Peace; all ſorts of peace may be here intended, domeſtic, civil,
eccleſiaſtical peace in the church, and ſpiritual peace with God, with the
feeling of it in our own conſciences. . ſº
3. Here is the requeſt of prayer, in relation to theſe bleſſings—that
they may be multiplied ; which implies, that they were already poſſeſſed
in ſome degree of theſe bleſfings, and he wiſhes them the continuation,
the increaſe, and the perfection of them. Learns . -
(1.) They who poſſeſs ſpiritual bleſſings in their own ſouls, earneſtly
defire ‘the communication of the ſame to others; the grace of God is a
generous, not a ſelfiſh principle. g
(2.) The beſt bleſfings we can deſire for ourſelves, or one for another,
are grace and peace, with the multiplication of them; therefore the apoſ-
itles ſo often make this their prayer in the beginning and end of their
epiſtles.
(3.) Solid peace cannot be enjoyed where there is no truegrace; firſt
grâce, then peace. Peace without grace, is mere ſtupidity ; but grace
7 O --
A.D. 66. .* 1 PETER, I. The Privileges of Chriſtians.
may be true, where there is for a time no actual peace ; as Heman was |
diſtraćted with terror, and Chriſt was once in an agony. -
(4.) The increaſe of grace and peace, as well as the firſt gift of them,
is from God; where he gives true grace, he will give more grace; and
every good man earneſtly defires the improvement and multiplication of
theſe bleſfings in himſelf and others.
3. Bleſſed be the God and Father of our Lord Jeſus
Chriſt, who according to his abundant mercy hath begot-
ten us again unto a lively hope by the reſurreótion of Jeſus
Chriſt from the dead, *
We come now to the body of the epiſtle, which begins with a congra-
tulation of the dignity and happineſs of the ſtate of theſe believers,
brought in under the form of a thankſgiving to God. Other epiſtles be-
gin in like manner, 2 Cor. 1. 3. Eph. 1.3.
1. Here we have the duty performed, which is blessing God. A man
bleſſes God by a juſt acknowledgment of his excellency and bleſſed-
neſs.
2. Here is the Objećt of this bleſfing deſcribed by his relation to Jeſus
Chriſt; “ the God and Father of our Lord Jeſus Chriſt.” Here are
three names of one Perſon, denoting his threefold office. (1.) He is
Lord, a univerſal King or Sovereign. (2.) Jesus, a Prieſt or Saviour.
(3.) Christ, a Prophet, anointed with the Spirit, and furniſhed with all
gifts neceſſary for the inſtruction, condućt, and ſalvation of his church.
This God, ſo blessed, is the God of Christ, according to his human na-
ture, and his Father, according to his divine nature.
3. You have the reaſons that oblige us to this duty of blessing God,
which are, in general, his abundant mercy; all our bleſfings are owing to
God’s mercy, not to man’s merit, particularly regeneration; he hath be-
gotten us again, and this deſerves our thankſgiving to God, eſpecially if
we conſider the fruit it produces in us, which is that excellent grace of
hope, and that not ſuch a vain, dead, periſhing hope as that of worldlings
and hypocrites, but a lively hope, a living, ſtrong, quickening, and durable
hope, as that hope muſt needs be, that has ſuch a ſolid foundation as “the
reſurre&tion of Jeſus Chriſt from the dead.”
Learn,
1.) A good chriſtian’s condition is never ſo bad but he has great
reaſon ſtill to bleſs God. As a finner has always reaſon to mourn,
notwithſtanding his preſent proſperity; ſo good people, in the midſt of
their manifold difficulties, have reaſon ſtill to rejoice and bleſs God.
(2.) In our prayers and praiſes we ſhould addreſs to God as the Father
of our Lord Jesus Christ; it is only through him that we and our ſer-
vices are accepted.
(3.) The beſt of men owe their beſt bleſfings to the abundant mercy
of God; all the evil in the world is from man’s fin, but all the good
in it is from God’s mercy; regeneration is expreſsly aſcribed to the
abundant mercy of God, and ſo are all the reſt ; we ſubfiſt entirely upon
divine mercy. Of the nature of regeneration, ſee John 3. 3.
(4.) Regeneration produces a lively hope of eternal life; every uncon-
verted perſon is a hopeleſs creature; whatever he pretends to of that
kind, is all confidence and preſumption; the right chriſtian hope is what
a man is begotten again unto by the Spirit of God; it is not from nature,
but free grace; they who are begotten to a new and ſpiritual life, are be-
gotten to a new and ſpiritual hope.
(5.) The hope of a chriſtian has this excellency, it is a living hope;
the hope of eternal life in a true chriſtian, is a hope that keeps him alive,
quickens him, ſupports him, and condućts him to heaven. Hope invi-
gorates and ſpirits up the foul to action, to patience, to fortitude, and
perſeverance to the end. The delufive hopes of the unregenerate are
vain and periſhing ; the hypocrite and his hope expire and die both to-
gether, Job 27.8.
(6.) The resurrection of Jesus Christ from the dead, is the ground or
foundation of a chriſtian's hope ; the resurrection of Christ is the aët of
the Father as a Judge, of the Son as a Congueror ; his resurrection de-
monſtrates that the Father accepts his death in full diſcharge for our
ranſom, that he is vićtorious over death, the grave, and all our ſpiritual
enemies; and it is alſo an aſſurance of our own resurrection, there being
an inſeparable union between Chriſt and his flock; they riſe by virtue of
his resurrection as a Head, rather than by virtue of his power as a Judge.
We are risen with Christ, Col. 3. 1. From all this taken together, chriſ.
tians have two faſt ſolid foundations whereon to build their hope of eter.
mal life. " ' ' ' ". t - -
4. To an inheritance incorruptible, and undefiled, and
that fadeth not away, reſerved in heaven for you,
The apoſtle continues his thankſgiving to God, and having congratu-
lated theſe people on their new birth, and their hope of everlaſting life,
he goes on to deſcribe that life under the notion of an inheritance; a
moſt proper way of ſpeaking to theſe people; for, #
1. They were poor and perſecuted, perhaps turned out of their inhe-
ritances to which they were born ; to allay this grievance, he tells them
they were new-born to a new inheritance, infinitely better than what they
had loſt. -
2. They were Jews, moſt of them, and ſo had a great affection to the
land of Canaan, as the land of their inheritance, ſettled upon them by
God himſelf; and to be driven out from abiding in the inheritance of the
Lord, was looked upon as a fore judgment, 1 Sam. 26. 19. To com-
fort them under this, they are put in mind of a noble inheritance reserved
in heaven for them, ſuch a one, that the land of Canaan was but a mere
ſhadow in compariſon of it. t -
Note, (1.) Heaven is the undoubted inheritance of all the children of
God ; all that are born again, are born to an inheritance, as a man makes
his child his heir ; the apoſtle argues, If children, then heirs, Rom. 8.
17. God giveth his gifts unto all, but the inheritance to none but his
children ; thoſe that are his ſons and daughters by regeneration and
adoption, receive the promiſe of eternal inheritance, Heb. 9. 15. This
inheritance is not our purchaſe, but our Father's gift; not wages that
we merit, but the effect of grace, which firſt makes us children, and then
ſettles this inheritance upon us by a firm unalterable covenant.
Note, (2.) The incomparable excellencies of this inheritance, which
are four.
[1..] It is incorruptible ; in which reſpect it is like its Maker, who is
called the incorruptible God, Rom. 1. 23. All corruption is a change
from better to worſe, but heaven is without change, and without end ;
the houſe is eternal in the heavens, and the poſſeſſors muſt ſubſiſt for
ever; for their corruptible must put on incorruption, I Cor. 15. 33.
[2.] This inheritance is undgfled, like the great High Prieſt that is
now in poſſeſſion of it, who is holy, harmless, and undefiled, Heb. 7. 26.
Sin and miſery, the two grand defilements that ſpoil this world, and mar
its beauty, have no place there.
[3] It fadeth not away, but always retains its vigour and beauty, and
remains immarceſcible, ever entertaining and pleaſing the ſaints who poſ.
feſs it, without the leaſt wearineſs or diſtaſte. s
[4.] Reserved in heaven for you ; which expreſſion teaches us, First,
That it is a glorious inheritance, for it is in heaven, and all that is there
is glorious, Eph. 1. 18. Secondly, It is certain, a reverſion in another
world ſafely kept and preſerved till we come to the poſſeſſion of it.
Thirdly, The perſons for whom it is reserved, are deſcribed, not by their
names, but by their character ; for you, or us, or every one that is
begotten again to a lively hope, this inheritance is preſerved for them, and
none but them; all the reſt will be ſhut out for ever.
5. Who are kept by the power of God through faith
unto ſalvation, ready to be revealed in the laſt time.
This inheritance being deſcribed as future, and diſtant both in time
and place, the apoſtle ſuppoſes ſome doubt or uneaſineſs yet to remain
upon the minds of theſe people, whether they might not poſſibly fall
ſhort by the way; though the happineſs be ſafe in heaven, yet we are
ſtill upon earth, liable to abundance of temptations, miſeries, and infir-
mities ; Are we in ſuch a ſafe ſtate that we ſhall certainly come thither 2
To this he anſwers, that they ſhould be ſafely guarded and condućted
thither; they ſhould be kept and preſerved from all ſuch deſtructive
temptations and injuries as would prevent their ſafe arrival at eternal
life; the heir to an earthly eſtate has no aſſurance that he ſhall live to
enjoy it, but the heirs of heaven ſhall certainly be condućted ſafe to the
poſſeſſion of it; the bleſfing here promiſed, is preſervation; Ye are kept ;
the Author of it, God; the means in us made uſe of for that end, are,
our own faith and care ; the end to which we are preſerved, is, salvation ; ;
and the time when we ſhall ſee the ſafe end and iſſue of all, is, the last
time.
Note, 1. Such is the tender care of God over his people, that he not
only gives them grace, but preſerves them unto glory ; their being kept,
implies both danger and deliverance ; they may be attacked, but ſhall
not be overcome.
2. The preſervation of the regenerate to eternal life is the effect of
A. D. 66.
The Privileges of Chriſtians.
I PETER, I.
God’s power ; the greatneſs of the work, the number of enemies, and
our own infirmities, are ſuch that no power, but what is, almighty, can
preſerve the ſoul through all unto salvation ; therefore the ſcripture
often repreſents man’s ſalvation as the effect of divine power, 2 Cor. 12.
9. Rom. 14. 4. . . . , T . . . .
3. The preſervation of God's power does not ſuperſede man's endea-
vour and care for his own ſalvation; here is God’s power, and man's
faith, which implies an earneſt deſire of ſalvation, a reliance upon Chriſt,
according to his invitations and promiſes, a vigilant care, to do every
thing pleaſing to God, and avoid whatever is offenſive, an abhorrence of.
temptations, a respect to the recompense of reward, and perſevering dili.
gence in prayer; by ſuch a patient, operating, conquering faith, we
are kept, under the aſſiſtance of divine grace, unto salvation ; faith is a
fovereign preſervative of the ſoul through a ſtate of grace unto a ſtate of
lory. - - -
4. This salvation is ready to be revealed in the last time. Here are
three things aſſerted about the ſalvation of the ſaints. (I.) That it is
now prepared, and made ready, and reserved in heaven for them. (2.)
Though it be made ready now, yet it is in a great meaſure hidden and
unrevealed at preſent, not only to the ignorant, blind world, that never
inquire after it, but even to the heirs of ſalvation themſelves. It does
not yet appear what we shall be, 1 John 3. 2. (3.) That it ſhall be fully
and completely revealed in the last time, or at the laſt day of judgment.
“Life and immortality are now brought to light by the goſpel,” but
this life will be revealed more gloriouſly at death, when the ſoul ſhall be
admitted into the preſence of Chriſt, and behold his glory; and even
beyond this there will be a further and a final revelation of the ampli-
tude and tranſcendency of the ſaints’ felicity at the laſt day, when their
bodies ſhall be raiſed, and re-united to their ſouls, and judgment ſhall
paſs upon angels and men, and Chriſt ſhall publicly honour and applaud
his ſervants in the face of all the world.
6. Wherein ye greatly rejoice, though now for a ſeaſon,
if need be, ye are in heavineſs through manifold tempta-
tions: -
The firſt word, wherein, refers to the apoſtle's foregoing diſcourſe
about the excellency of their preſent ſtate, and their grand expectations
for the future; in this condition “you greatly rejoice, though now for
a ſeaſon, or a little while, if need be, ye are made forrowful through ma-
nifold teemptations.” The apoſtle grants they were in great afflićtion,
and propoſands ſeveral things in mitigation of their forrows.
Note, 1. Every ſound chriſtian has always ſomething wherein he may
greatly rejoice; great rejoicing contains more than an inward placid
ſerenity of mind or ſenſation of comfort ; it will ſhew itſelf in the coun-
tenance and condućt, but eſpecially in praiſe and gratitude.
2. The chief joy of a good chriſtian ariſes from things ſpiritual and
heavenly, from his relation to God and to heaven ; in theſe every ſound
chriſtian gregfly rejoices ; his joy ariſes from his treaſure, which conſiſts
of matters of great value, and the title to them is ſure.
3. The beſt chriſtians, thoſe who have reaſon greatly to rejoice, may
yet be in great heaviness through manifold temptations ; all ſorts of ad-
verſities are temptations, or trials of faith, patience, and conſtancy; theſe
ſeldom go fingly, but are manifold, and come from different quarters;
the effect of all which is great heaviness. As men, we are ſubječt to.
ſorrows, perſonal and domeſtic; as chriſtians, our duty to God obliges
us to frequent ſorrow ; and our compaſſion toward the miſerable, the
diſhonour done to God, the calamities of his church, and the deſtruction
of mankind, from their own folly, and from divine vengeance, raiſe, in a
generous and pious mind, almoſt continual ſorrow ; (Rom. 9. 2.) “I
have great heavineſs and continual ſorrow in my heart.”
4. The afflićtions and ſorrows of good people are but for a little while,
they are but for a season ; though they may be ſmart, they are but
ſhort ; life itſelf is but for a little while, and the ſorrows of it cannot
ſurvive it; the ſhortneſs of any afflićtion does much abate the heavineſs
of it.
5. Great heavineſs is often neceſſary to a chriſtian’s good; if need be,
ge are in heaviness. God does not afflict his people willingly, but acts
with judgment in proportion to our needs ; there is a conveniency and
fitneſs, nay, an abſolute neceſſity in the caſe, for ſo the expreſſion figni-
fies, it must be ; therefore “no man ſhould be moved by theſe afflictions :
for yourſelves know that we are appointed thereunto,” 1 Theſſ. 3. 3.
Theſe troubles, that lie heavy, never come upon us but when we have
need, and never ſtay any longer than needs muſt.
faith ; the nature of this trial,
. 7. That the trial of your faith being much more pre-
cious than of gold that periſheth, though it be tried with
fire, might be found unto praiſe and honour and glory at
the appearing of Jeſus Chriſt: - * . *
good people’s afflićtions, and the
; the end of afflićtions is the trial of their
, a ~ * - it is “much more precious than of gold
º º it be tried with fire;” the effect of the trial is
. F. ": hriſt. . found unto praiſe, honour, and glory 3t the appearing
Note: 1: The affiétions of ſerious chriſtians are deſigned for the trial
of their faith. God’s deſign in afflićting his people, . probation,
In Ot their deſtruction; their advantage, not their ruin: a trial, as the
wºrd fignifies, is an experiment or ſearch made upon a man, by ſome
affliction, to prove the value and ſtren gth of his faith ; this trial i. made
"Ponſaiº Principally, rather than any other grace, becauſe the trial?
that is, in effect, the trial of all that is good in us; our chriſtianity de-
Pends upon our faith ; if that be wanting, there is nothing elſe that is
ſpiritually good in us; Chriſt prays for this apoſtle, that his faith might
not ſail; if that be ſupported, all the reſt will ſtand firm ; the ..faith of
gºod People is tried, that they themſelves may have the comfort of it,
God the glory of it, and others the benefit of it. - -
2. A tried Jaith is much more precious than tried gold; here is a double
compariſon of faith and gold, and the trial of the one with the trial of the
other ; gold is the moſt valuable, pure, uſeful, and durable, of all the
metals; ſo is faith among the chriſtian virtues; it laſts till it brings the
foul to heaven, and then it iſſues in the glorious fruition of God for
Theſe words expreſs the end of
ground of their joy under them
ever ; “the trial of faith is much more precious than the trial of gold;”
in both there is a purification, a ſeparation of the droſs, and a diſcovery
of the foundneſs and goodneſs of the things; gold does not increaſe and
multiply by trial in the fire, it rather grows leſs; but faith is eſtabliſhed,
improved, and multiplied, by the oppoſitions and afflićtions that it meets
with ; gold muſt periſh at laſt ; gold that perisheth; but faith never will;
I have prayed for thee, that thy faith fail not, Luke 22.32.
3. “The trial of faith will be found to praiſe, and honour, and glory.”
Honour is properly that eſteem and value which one has with another,
and ſo God and man will honour the ſaints. Praise is the expreſſion or
declaration of that eſteem ; ſo Chriſt will commend his people in the
great day, Come, ye blessed of my Father, &c. Glory is that luſtre where-
with a perſon, ſo honoured and praiſed, ſhines in heaven; “glory, ho-
mour, and peace, to every man that worketh good,” Rom. 2. 10. If
a tried faith be found to praise, honour, and glory, let this recommend
faith to you, as much more precious than gold, though it be aſſaulted and
tried by afflićtions; if you make your eſtimate either from preſent uſe,
or the final event of both, it will be found true; however the world
takes it for an incredible paradox. -
4. Jesus Christ will appear again in glory, and, when he does ſo, the
ſaints will appear with him, and their graces will appear illuſtrious ;
and the more they have been tried, the more bright they will then ap-
pear; the trial will ſoon be over, but the glory honour and praise will
laſt to eternity. This ſhould reconcile you to your preſent afflićtions :
“ they work for you a far more exceeding and an eternal weight of
glory.” - t
8. Whom having not ſeen, ye love; in whom, though
now you ſee him not, yet believing, ye rejoice with joy un-
ſpeakable and full of glory: . . . . . .
The faith of theſe primitive chriſtians is further commended upon
two accounts: 1. The excellency of its Objećt, the unſeen Jeſus; the
apoſtle had ſeen our Lord in the fleſh, but theſe diſperſed Jews never
| did, and yet they believed in him. It is one thing to believe God, or
Chriſt, (ſo the devils believe,) another thing to believe in him ; which
denotes ſubjećtion, reliance, and expectation of all promiſed good from
him. 2. On account of two notable productions or effects of their faith,
jo e with joy unspeakable, and full of glory. -
* Learn, (1.) The faith of a chriſtian is properly converſant about
! things revealed, but not ſeen; ſenſe converſes with things ſenſible. and
preſent; reaſon is a higher guide, which by ſure deductions can infer
; the operation of cºuſes, and the certainty of events ; but faith aſcends
| further ſtill, and aſſures us of abundance of particulars that ſenſe and rea-
love and joy; and this joy ſo great, as to be above deſcription ; ye re-
A.D. 66.
ſon could never have found out, upon the credit of revelation; it is the
evidence of things not seen. - *.
(2.) True faith is never alone, but produces a ſtrong love to Jéſus
Chriſt ; true chriſtians love Jeſus, becauſe they believe in him ; this love
diſcovers itſelf in the higheſt eſteem for him, affectionate défires after
him, willingneſs to be diſſolved to be with him, delightful thoughts,
cheerful ſervices and ſufferings, &c. ‘. . . . . . . . .
(3.) Where there are true faith and love to Chriſt, there is, or may
be, joy unspeakable and full of glory ; this joy is inexpreſfible, it cannot
be deicribed by words; the beſt diſcovery is by an experimental taſte of
it; it is full of glory, full of heaven ; ºthere is much of heaven and the
future glory in the preſent joys of improved chriſtians; their faith re-
moves the cauſes of ſorrow, and affords the beſt reaſons for joy: though
good people ſometimes walk in darkneſs, it is often owing to their own
miſtakes and ignorance, or to a fearful, melancholy diſpoſition, or to
forme late finful conduct, or perhaps to ſome ſad occurrence of provi-
demee, that finks their comfort for the preſent, yet they have reaſon to
“rejoice. in the Lord, and joy in the God of their ſalvation,” Hab.
3. 18. - - -
9. Receiving the end of your faith, even the ſalvation
of your ſouls.
Well might theſe chriſtians rejoice with joy unspeakable, fince they
}. syery day “receiving the end of their faith, the 'ſalvation of their
Oll IS, " " ' . . . . . . *
Note, 1. The bleſſing they were receiving, the salvation of souls; the
more noble part being put for the whole man; which salvation is here
called the end ºf their faith; the end wherein faith terminates; it helps
to ſave the ſoul, then it has done its work, and ceaſes for ever.
Note, 2. He ſpeaks of the preſent time; “you are now ačtually re-
ceiving the end of your faith,” &c. . . . . . . . . . .
Note, 3. The word uſed alludes to
º the games at which the conquerors
received or bore away from the judge of the conteſt, a crown or reward,
which he carried about in triumph ; ſo the salvation of the soul was the
Prize theſe chriſtians ſought for, the crown they laboured for, the end
º aimed at, which came nearer and more within their reach every
ay. . . . . . . ." | - ' , ; ,
Learn, (1;) Every faithful chriſtian is daily receiving the salvation of
his soul salvation is one permanent thing, begun in this life, not inter.
rupted by death, and continued to all eternity. Theſe believers had the
beginnings of heaven in the poſſeſſion of holineſs, and a heavenly mind,
in their duties and communion with God, in the earneſt of the inherit.
ance, and the witneſs of the divine Spirit. This was properly urged to
theſe diſtreſſed people ; they were on the lofing fide in the worlä, but
the apoſtle puts them in mind of what they were receiving; if they loſt
an inferior
souls. . . * * * - . . . . ; º !
(2.) It is lawful for a chriſtian to make the salvation of his soul his end;
the glory of God and our own felicity are ſo conneéted, that if we regu-
larly ſeek the one we muſt attain the other.
good, they were all the while receiving the saluation of their
- 10, of which ſalvation the prophets have inquired and
ſearched diligently, who propheſied of the grace that should
CO7776 unto you: e
The apoſtle having deſcribed the perſons to whom he wrote, and de-
clared to them the excellent advantages they were under, he goes on to
ſhew them what warrant he had for what he had delivered; and, be-
cauſe they were Jews, and had a profound veneration for the old Teſ.
tament, he produces the authority of the prophets to convince them
that the doćtrine of salvation by faith in Jesus Christ was no new doc.
trine, but the ſame which the old prophets did inquire and search dili.
gently into. \ *
Note, 1. Who made this diligent ſearch; the prºpe, who were per-
ſons inſpired by God to the doing or ſaying of things extraordinary,
above the reach of their own ſtudies and abilities, foretelling things to
§. and revealing the will of God, by the direction of the Holy
pirit. { r
2. The objećt of their ſearch ; which was, “ ſalvation, and the grace
of God which ſhould come unto you ;” the general salvation of men of
all nations by Jeſus Chriſt, and more eſpecially the salvation afforded to
the Jews; “the grace that ſhould come to them J’rom him who was not
ſent but to the loſt ſheep of the houſe of Iſrael.” They foreſaw glo-
I PETER, I.
The Privileges of a Chriſtian.
rious times of light, grace and comfort, coming upon the church, which
made the prophets and righteous deſire to ſee and hear the things which
came to paſs in the days of the goſpel. * -
3. The manner of their inquiry ; they inquired and searched diligently;
the words are ſtrong and emphatical, alluding to miners, who dig to the
bottom, and break through not only the earth, but the rock, to come to
the ore ; ſo theſe holy prophets had an earneſt defire to know, and were
proportionably diligent in their inquiries after the grace of God, which
was to be revealed in the days of the Meſfiah : their being inſpired did
not make their induſtrious ſearch needleſs; for, notwithſtanding their
extraordinary aſfiſtance from God, they were obliged to make uſe of all
the ordinary methods of improvement in wiſdom and knowledge. Daniel
was a man greatly beloved and inſpired, yet he underſtood by books and
ſtudy the computations of time, ch. 9. 2. Even their own revelation re-
quired their ſtudy, meditation, and prayer; for many prophecies had a
double meaning; in their firſt intention they aimed at ſome perſon or
event near at hand, but their ultimate defign was to deſcribe the Perſon,
ſufferings, or kingdom of Chriſt.
Obſerve, (1.) The doćtrine of man's falvation by Jeſus Chriſt has
been the ſtudy and admiration of the greateſt and wiſeſt of men; the
nobleneſs of the ſubjećt, and their own concern in it, have engaged them,
with moſt accurate attention and ſeriouſneſs, to ſearch into it.
(2.) A good man is much affeited and pleaſed with the grace and
mercy of God to others, as well as to himſelf; the prophets were highly
delighted with the proſpects of mercy to be ſhewn both to Jews and
Gentiles at the coming of Chriſt. d
(3.) They who would be acquainted with this great salvation, and the
grace that ſhines therein, muſt inquire and search diligently into it : if it
were neceſſary for an inſpired prophet to do ſo, much more for perſons
fo weak and injudicious as we are. - -
(4.) The grace that came by the goſpel, excels all that was before it 5
the goſpel-diſpenſation is more glorious, evident, intelligible, extenfive,
and effectual, than any diſpenſation that ever did precede it. -
11. Searching what or what manner of time the Spirit
of Chriſt which was in them did ſignify, when it teſtified
beforehand the ſufferings of Chriſt, and the glory that
ſhould follow.
The particular matters which the ancient prophets chiefly ſearched
into are here expreſſed; Jeſus Chriſt was the main Subjeć of their
ſtudies; and in relation to him, they were moſt inquiſitive into, 1. His
humiliation and death, and the glorious conſequences of it; “the ſuf-
ferings of Chriſt, and the glories that ſhould follow ;” this inquiry would
lead them into a view of the whole goſpel, the ſum whereof is this,
“ that Chriſt Jeſus was delivered for our offences, and raiſed again for
our juſtification.” 2. The time, and the manner of the times, wherein
the Meſfiah was to appear; undoubtedly theſe holy prophets earneſtly
defired to see the days of the Son of man; and therefore, next to the
thing itſelf, their minds were ſet upon the time of its accompliſhment,
ſo far as the Spirit of Christ, which was in them, had ſignified any thing
toward that purpoſe. The nature of the times, was alſo under their ſtrićt
confideration, whether they would be quiet or troubleſome times; times.
of peace, or times of war. -
Learn, (1.) Jeſus Chriſt had a being before his incarnation; for his
Spirit did then exiſt in the prophets, and therefore he whoſe that Spirit
then was, muſt be in being alſo. - -
(2.) The doćrine of the Trinity was not wholly unknown to the
faithful in the Old Teſtament; the prophets knew that they were in-
ſpired by a Spirit that was in them, this Spi, it they knew to be the Spirit
of Christ, and conſequently diſtinét from Chriſt himſelf: here is a plu-
rality of perſons, and from other parts of the Old Teſtament a Trinity
may be colle&ted.
(3.). The works here aſcribed to the Holy Ghoſt prove him to be
God; he did signify, diſcover, and manifeſt to the prophets, many hun-
dred years beforehand, the sufferings of Christ, with a multitude of par-
ticular circumſtances attending them ; and he did alſo testify, or give
proof and evidence beforehand, of the certainty of that event, by inſpiring
the prophets to reveal it, to work miracles in confirmation of it, and by
enabling the faithful to believe it ; theſe works prove the Spirit of Christ
to be God, fince he is poſſeſſed of almighty power and infinite know-
ledge. i •
É) From the example of Chriſt Jeſus, learn to expect a time of ſer-
vices and ſufferings before you are received to glory 3, it was ſo with
A. D. 66. - º 1. PETER, I. Various Exhortations.
him, and the disciple is not above his Lord; the ſuffering time is but
ſhort, but the glory is everlaſting ; let the ſuffering ſeaſon be ever ſo
fharp and ſevere, it ſhall not hinder, but work for us a far more exceed-
ing and eternal weight of glory.
12. Unto whom it was revealed, that not unto them-
ſelves, but unto us they did miniſter the things, which
are now reported unto you by them that have preached
the goſpel unto you with the Holy Ghoſt ſent down
from heaven; which things the angels deſire to look |
into.
Theſe words contain an anſwer to the prophets’ inquiry; their holy
endeavours to inform themſelves were not ſlighted, for God gives them
a ſatisfactory revelation to quiet and comfort their minds; they were in-
formed that theſe things ſhould not come to paſs in their time, but yet
all was firm and certain, and ſhould come to paſs in the times of the
apoſtles; not unto themselves, but to us ; and we muſt report them, under
the infallible dire&tion of the Holy Ghost, to all the world; which things
the angels, &c.
You have here three ſorts of ſtudents, or inquirers into the great affair
of man’s ſalvation by Jeſus Chriſt : 1. The prophets search diligently into
it. 2. The apostles, who conſulted all the prophecies, and were witneſſes
of the accompliſhment of them, and ſo reported what they knew to others
in the preaching of the gospel. 3. The angels, who moſt attentively pry
into theſe matters.
Learn, (1.) A diligent endeavour after the knowledge of Chriſt and
our duty, will certainly be anſwered with good ſucceſs. The prophets
were anſwered with a revelation ; Daniel ſtudies, and receives informa-
tion; the Bereans ſearch the ſcriptures, and were confirmed.
(2.) The holieſt and beſt of men ſometimes have their lawful and
pious requeſts denied. It was both lawful and pious for theſe prophets
to defire to know more than they were permitted to know about the
time of the appearance of Chriſt in the world, but they were denied... It
is lawful and pious for good parents to pray for their wicked children,
for the poor to pray againſt poverty, for a good man to pray againſt
death ; yet, in theſe honeſt requeſts, they often are denied. God is
pleaſed to anſwer our neceſſities rather than our requeſts.
(3.) It is the honour and pračice of a chriſtian to be uſeful to others
in many caſes, rather than to himſelf; the prophets miniſtered to others,
not unto themselves; none of us liveth to himself, Rom. 14. 7. Nothing
is more contrary to man’s nature and chriſtian principles, than for a man
to make himſelf his own end, and live to himſelf.
(4.) The revelations of God to his church, though gradual, and given
by parcels, are all perfeótly confiſtent ; the doćtrine of the prophets
and of the apoſtles exactly agree, as coming from the ſame Spirit of
God. º -
(5.) The efficacy of the evangelical miniſtry depends upon the Holy
Ghost sent down from heaven ; the goſpel is the ministration of the Spirit;
the ſucceſs of it depends upon its operation and bleſfing.
(6.) The myſteries of the goſpel, and the methods of man’s ſalvation,
are ſo glorious, that the bleſſed angels earneſtly desire to look into them;
they are curious, accurate, and induſtrious in prying into them ; they
confider the whole ſcheme of man’s redemption with deep attention and
admiration, particularly the points the apoſtle had been diſcourſing of;
which things the angels desire to ſtoop down and look into, as the cheru-
bims did continually toward the mercy-seat.
13. Wherefore gird up the loins of your mind, be
fober, and hope to the end for the grace that is to be
brought unto you at the revelation of Jeſus Chriſt;
Here the apoſtle begins his exhortation to them, whoſe glorious ſtate |
he had before deſcribed, thereby inſtructing us, that chriſtianity is a doc-
trine according to godlineſs, deſigned not only to make us wifer, but
better; “ Wherefore, fince you are ſo honoured and diſtinguiſhed, as
above,” -
“ Gird up the loins of your mind; you have a journey to go, a race
to run, a warfare to accompliſh, and a great work to do ; as the tra-
veller, the racer, the warrior, and the labourer, gather in, and gird up,
their long and looſe garments, that they may be more ready, prompt,
and expeditious in their buſineſs ; ſo do you by your minds, your inner
man, and affections feated there ; gird them, gather them in, let them
Vol. V. No. 106.
not hang looſe and neglected about you; reſtrain their extravagances,
and let the loins, or ſtrength and vigour of your minds, be exerted in
your duty j diſengage yourſelves from all who would hinder you, and
go on reſolutely in your obedience.” : . . ;
Be sober, be vigilant againſt all your ſpiritual dangers and enemies,
and be temperate and modeſt in eating, drinking, apparel, recreation,
buſineſs, and in the whole of your behaviour; be sober-minded alſo in
º: as well as in practice, and humble in your judgment of your-
elves.” - - - -
“And hope to the end, for the grace that is to be brought to you at
the revelation of Jeſus Chriſt.” Some refer this to the laſt judgment,
|as if the apoſtle direéted their hope to the final revelation of Jeſus-
Christ; but it ſeems more natural to take it, as it might be rendered;
“Hope perfectly, or thoroughly, for the grace that is brought to you’in,
or by the revelation of Jesus Christ ; by the gospel which brings life and
immortality to light; hope perfeótly, truſt without doubting to that grace
which is now offered to you by the goſpel.” . -
Learn, 1. The main work of a chriſtian lies in the right management
of his heart and mind; the apoſtle’s firſt direétion is to gird up the loins
of the mind. - - , ,
2. The beſt chriſtians have need to be exhorted to ſobriety; theſe
excellent chriſtians are, put in mind of it; it is required of a bishop,
(1 Tim. 3. 2.) of aged men; (Tit. 2. 2.) the young women are to be
taught it, and the young men are directed to be ſober-minded, Tit. 2.
4, 6. '•
3. A chriſtian’s work is not over as ſoon as he is got into a ſtate of
grace; he muſt ſtill hope and ſtrive for more grace; when he has entered
the strait gate, he muſt ſtill walk in the narrow way, and gird up the loins
of his mind for that purpoſe.
4. A ſtrong and perfeót truſt in God’s grace is very conſiſtent with
our beſt endeavours in our duty ; we muſt hope perfeótly, and yet gird
up our loins, and addreſs ourſelvesyigorouſly to the work we have to do,
encouraging ourſelves from the grace of Jesús Christ.
14. As obedient children, not faſhioning yourſelves
according to the former lufts in your ignorance :
The exhortation is continued, and the words may be taken either as a
rule of holy living, which is both poſitive, (you ought to live as obedient
children, as thoſe whom God hath adopted into his family, and régener-
ated by his grace,) and negative ; (you muſt “not faſhion yourſelves
according to the former luſts, in your ignorance ;”) or the words may be
taken as an argument to preſs them to holineſs from the confideration of
what they now are, children of obedience, and what they were when they
lived in lust and ignorance.
Learn, 1. The children of God ought to prove themſelves to be ſuch
by their obedience to God, by their preſent, conſtant, univerſal obe-
dience. - º
2. The beſt of God’s children have had their times of lust and igno-
rance; the time has been when the whole ſcheme of their lives, their
way and faſhion, was, to accommodate and gratify their unlawful defires
and vicious appetites, being groſsly ignorant of God and themſelves, of
Chriſt and the goſpel. -
3. Perſons, when converted, differ exceedingly from what they were
formerly; they are people of another faſhion and manner from what they
were before; their inward frame, behaviour, ſpeech and converſation,
are much altered from what they were in times paſt.
The lusts and extravagances of finners are both the fruits and the figns
of their ignorance. -
15. But as he who hath called you, is holy, ſo be ye
holy in all manner of converſation: 16. Becauſe it is
written, Be ye holy; for I am holy.
Here is a noble rule enforced by ſtrong arguments; “Be ye holy in
all manner of converſation.” Who is ſufficient for this 2 And yet it is
required in ſtrong terms, and enforced by three reaſons, taken from the
grace of God, in calling us ; from his command, it is written; and from
his example, Be ye holy, for I am holy. . . . .
Learn, 1. The grace of God in calling a finner, is a powerful engage-,
ment to holineſs ; it is a great favour to be called eff ºually by, givine
grace out of a ſtate of fin and mifery into the poſſeſſi rººf # §
ings of the new covenant; and great favours are ſtrong obligations ;
they enable as well oblige to be *.
A. D. 66. -
2. Complete holineſs is the deſire and duty of every chriſtian ; here is
a twofold rule of holineſs; (1.) It muſt fºr .*. be uni;
verſal; we muſt be holy, and in all manner of converſibiah ; in all civil
and religious affairs, in every condition, proſperous or adverſe ; towards
all people, friends, or enemies; in all ouri intercourſe and buſineſs ſtill we
muſt be holy. (2.) For the pattern of it, we muſt be holy, as God is
holy ; we muſt imitate him, though we can never equal him ; he is per-
fečtly, unchangeably, and eternally holy ; and we ſhould aſpire after ſuch
a ſtate. . The confideration of, the holineſs of God ſhould oblige us to
the higheſt degrees of holineſs we can attain unto.
3. The written word of God is the ſureſt rule of a chriſtian’s life, and
by this rule we are commanded to be holy every way. *
4. The Old-Teſtament commands are to be ſtudied and obeyed in the
times of the New Teſtament; the apoſtle, by virtue of a command deli-
vered ſeveral times, by Moſes, requires holineſs in all chriſtians.
17. And if ye call on the Father, who without reſpect
of perſons judgeth according to every man’s work, paſs
the time of your ſojourning here in fear :
The apoſtle does not here expreſs any doubt at all whether theſe chriſ-
tians would call upon their heavenly Father, but ſuppoſes they would
certainly do it, and from that argues, with them to “paſs the time of
their ſojourning here in fear,” “If you own the great God as a Father
}: Judge, you ought to live the time of your sojourning here in his
bar.” rºº
Learn, 1. All good chriſtians look upon themſelves in this world as
pilgrims and ſojourners, as ſtrangers in a diſtant country, paſſing to an-
other, to which they properly belong, Pſ. 39. 12. Heb. 11. 13.
2. T.e whole “time of our ſojourning here is to be paſſed in the fear
of God.”
3. The confideration of God as a Judge, is not improper for thoſe
who can tº uly call him Fat Holy confidence in God as a Father,
and an awful fear of him as a Judge, are very confiſtent; to regard God
as a Judge, is a fingular means to endear him to us as a Father,
4. The judgment of God will be “ without reſpect of perſons, ac-
cording to every man’s work.” No external relation to him will protećt
any ; the Jew may call God Father, and Abraham father, but God will
not reſpect perſons, nor favour their cauſe, from perſonal confiderations,
but judge them according to their work; the works of men will in the
great day diſcover their perſons; God will make all the world to know
who are his by their works; we are obliged to faith, holineſs, and Öbe-
dience, and our works will be an evidence, whether we have complied
with our obligations or not. *
18. Foraſmuch as ye know that ye were not redeemed
with corruptible things, as filver and gold, from your vain
converſation received by tradition from your fathers; 19.
But with the precious blood of Chriſt, as of a lamb with-
out blemiſh and without ſpot.
The apoſtle having exhorted to paſs the time of our life in the fear of
God, from this confideration, that we call on the Father, he adds, in
theſe words, a ſecond argument, becauſe, or “foraſmuch as we are re-
deemed by the Son,” &c. Herein he puts them in mind, 1. That they
were redeemed, or brought back again, by a ranſom paid to the Father.
2. What the price paid for their redemption was ; “not with corrupti-
ble things, as filver and gold, but with the precious blood of Chriſt.”
3. They knew this; Foraſmuch as ye know, and cannot pretend igno-
rance of this great affair. 4. From what they “were redeemed; from
a vain converſation received by tradition.”
Learn, (1.) The confideration of our redemption ſought to be a con-
ſtant and powerful inducement to holineſs, and the fear of God.
(2.) God expects that a chriſtian ſhould live anſwerably to what he
knows, and therefore we have great need to be put in mind of what we
already know, Pſ. 39.4. f {
. (3.) Neither ſilver nor gold, nor any of the corruptible things of this
world, can redeem ſo much as one ſoul; they are often ſnares, tempta-
tions, and hinderances to man’s ſalvation, but they can by no means pur-
chaſe or procure it ; they are corruptible, and therefore cannot redeem
an incorruptible and immortal ſoul.
(4.) The blood of Jesus Christ is the only price of man’s redemption;
the redemption of man is real, not metaphorical; we are bought with a
& 4
I PETER, I.
Various Exhortations.
price, and the price is equal to the pārchaſe, for it is the precious blood of
Christ, it is the blood of an innocent Perſon, “a Lamb without blemiſh
and without ſpot,” whom the paſchal lamb repreſented, and of an infinite
Perſon, being the Son of God, and therefore is called the blood of God,
A&ts 20. 28.
(5.) The defign of Chriſt in ſhedding his moſt precious blood, was,
to redeem us, not only from_eternal miſery hereafter, but from a vain
| converſation in this world. That converſation is vain, which is empty,
'frivolous, trifling, and unſerviceable to the honour of God, the credit of
religion, the convićtion of unbelievers, and the comfort and ſatisfaction
of a man’s own conſcience. Not only the open wickedneſs, but the
vanity and unprofitableneſs of our converſation is highly dangerous.
(6.) A man’s converſation may carry an appearance of devotion, and
may plead antiquity, cuſtom, and tradition, in its defence, and yet after
all be a moſt vain converſation. The Jews had a deal to ſay from theſe
heads, for all their formalitics; and yet their converſation was ſo vain,
that only the blood of Chriſt could redeem them from it. Antiquity is
no certain rule of verity, nor is it a wiſe reſolution, “I will live and die.
“in ſuch a way, becauſe my forefathers did ſo.”
20. Who verily was fore-ordained before the foundation
of the world, but was manifeſt in theſe laſt times for you,
21. Who by him do believe in God, that, raiſed him up
from the dead, and gave him glory; that your faith and
hope might be in God.
The Redeemer is further deſcribed, not only as a Lamb without ſpot,
but as one, 1. That was “fore-ordained before the foundation of the
world,” fore-ordained or foreknown. When preſcience is aſcribed to
God, it implies more than bare proſpect or ſpeculation. It impôrts an
aćt of the will, a reſolution that the thing ſhall be, Aéts 2. 23. God
did not only foreknow, but determine and decree, that his Son ſhould
die for man, and this decree was before the foundation of the world. Time
and the world began together; before the commencement of time there
was nothing but eternity.
2. That he was manifested in these last days for you. He was mani-
feſted or demonſtrated to be that Redeemer whom God had fore-ordained.
He was manifeſt by his birth, by his Father’s teſtimony, and by his own
works, eſpecially by his reſurre&tion from the dead, Rom. 1. 4. “This
was done in theſe laſt times of the New Teſtament and of the goſpel,
for you, you Jews, you finners, you afflićted ones; you have the com-
fort of the manifeſtation and appearance of Chriſt, if you believe on
him.”
3. That God raiſed him up from the dead, and gave him glory.
The reſurre&tion of Chriſt, confidered as an ačt of power, is common to
all the three Perſons, but as an ačt of judgment it is peculiar to the Fa-
ther, who as a Judge releaſed Chriſt, raiſed him from the grave, and
gave him glory, proclaimed him to all the world to be his Son by his
| reſurre&ion from the dead, advanced him to heaven, crowned him with
glory and honour, inveſted him with all power in heaven and earth, and
glorified him with that glory which he had with God, before the world
WaS,
The redeemed are alſo deſcribed here by their faith and hope. The
cauſe of this is Jeſus Chriſt; “Tou do by him believe in God ; by him
as the Author, Encourager, Support, and Finiſher of your faith ; your
faith and hope now may be in God, as reconciled to you by Chriſt the
Mediator.” •
Learn, (1.) The decree of God to ſend Chriſt to be a Mediator, was
from everlaſting, and was a juſt and merciful decree, which yet does not
at all excuſe man’s fin in crucifying him, Aćts 2. 23. God had purpoſes
of ſpecial favour toward his people long before he made any manifeſta-
tions of ſuch grace anto them.
(2.) Grace is the happineſs of the laſt times in compariſon with what
the former ages of the world enjoyed. The clearneſs of light, the ſup-
ports of faith, the efficacy of ordinances, and the proportion of com-
forts ; theſe are all much larger fince the manifeſtation of Chriſt than
they were before. Our gratitude and ſervices ſhould be ſuitable to ſuch
favours. * , w
(3.) The redemption of Chriſt belongs to none but true believers.
A general impetration is aſſerted by ſome, and denied by others ; but
none pretend to a general applieation of Chriſt’s death for the ſalvation
of all. Hypocrites and unbelievers will be ruined for ever, notwithſtand-
| ing the death of Chriſt.
A. D. 66.
The incorruptible Seed.
I PETER, I, II.
is ſtrongly
-
did follow.
22. Seeing ye have purified your ſouls in obeying the
truth through the Spirit, unto unfeigned love of the bre-
thren, ſee that ye love one ariother with a pure heart fer-
vently: - * , t . . . . . .
Here the apoſtle begins another exhortation to brotherly love, wherein
he ſuppoſes that the goſpel had already ſuch an effect upon them, as to
purify their ſouls, while they obeyed it through the Spirit, and that it
had produced at leaſt an unfeigned love of the brethren ; and from thence
he argues with them to proceed to a higher degree of affection, to love
one another with a pure heart fervently. -
Learn, 1. It is not to be doubted but that every fincere chriſtian puri-
fics his ſoul. The apoſtle takes that for granted ; seeing ye have, &c.
To purify the ſoul ſuppoſes ſome great uncleanneſs and defilement which
had polluted it, and that this defilement is removed. Neither the Levi-
tical purifications under the law, nor the hypocritical purifications of the
outward man, can effect this. *
2. The word of God is the great inſtrument of a finner’s purification;
“Seeing ye have purified your ſouls in obeying the truth.” The goſpel
is called truth, in oppoſition to types and ſhadows, and to error and falſe-
hood. This truth is effectual to purify the ſoul, if it be obeyed, John
17. 17. Many hear the truth, but are never purified by it, becauſe they
will not ſubmit to it, nor obey it.
3. The Spirit of God is the great Agent in the purification of man’s
ſoul. The Spirit convinces the ſoul of its impurities, furniſhes thoſe vir-
tues and graces that both adorn and purify, ſuch as faith, (A&is 15.9.)
hope, (1 John 3. 3.) the fear of God, (Pſ. 34. 9.) and the love of
Jeſus Chriſt. The Spirit excites our endeavours, and makes them ſuc-
ceſsful. The aid of the Spirit does not ſuperſede our own induſtry;
theſe people purified their own ſouls, but it was through the Spirit.
4. The ſouls of chriſtians muſt be purified before they can ſo much
as love one another unfeignedly. There are thoſe luſts and partialities
!
in man’s nature, that without divine grace we can neither love God nor
one another as we ought to do; there is no charity but out of a pure
heart.
5. It is the duty of all chriſtians fincerely and fervently to love one ||
another. Our affection to one another muſt be fincere and real, and it
muſt be fervent, conſtant, and extenſive.
23. Being born again, not of corruptible ſeed, but of
incorruptible, by the word of God, which liveth and
abideth for ever. - t
The duty of loving one another with a pure heart fervently, the apoſ-
tle further preſſes upon chriſtians from the confideration of their ſpiritual.
relation; they are all born again, not of corruptible ſeed, üüt incorruptible,
&c. Hence we may learn, l
1. That all chriſtians are born again. The apoſtle ſpeaks of it as what
is common to all ſerious chriſtians, and by this they are brought into a
new and a near relation to one another, they become brethren by their
new birth. . . . . . . . . .
2. The word of God is the great means of regeneration, Jam. 1. 18.
The grace of regeneration is conveyed by the goſpel.
3. This new and ſecond birth i
than the firſt. This the apoſtle teaches by preferring the incorruptible
to the corruptible ſeed. By the one we become the children of men, by
the other the ſons and daughters of the Moſt High... The word of God,
being compared to ſeed, teaches us, that though it be little in appear-
ance, yet it is wonderful in operation ; though it lies hid a while, yet it
grows up and produces excellent fruit at laſt. - ... "
4. Thoſe that are regenerate
heart fervently. Brethren by nature are bound to love one another ;
but the obligation is double where there is a ſpiritual relation, they are
h is much more deſirable and excellent
ſhould love one another with a pure
under the ſame government, partake of the ſame privileges, and are em-
barked in the ſame intereſt. ' ' , ,
5. The word of God liveth and abideth for ever. This word is a living
word, or a lively word, Heb. 4, 12. It is a means of ſpiritual life; to
begin it and perſevere in it, animating and exciting us in our duty, till it
brings us to eternal life; and it is abiding ; it remains eternally true, 2. * * * * * - ‘. . . . . . * * * r rºº’,
g 9 - g # y " || faming him; it is rendered backbiting, 2 Cor. 13, 20, Romº SO, “
and abides in the hearts of the regenerate for ever. -
|
(4.) God in Chriſt is the ultimate Objećt of a chriſtian's faith, which
ſupported by the reſurrection of Chriſt, and the glory that
| 24. For all fleſh is as g
|the flower of graſs. The graſs withereth, and the flower
1.
| fame, or ſucceſsful labours.
graſs, and all the glory of man as
thereof falleth away; 25. But the word of the Lord en-
dureth for ever. And this is the word which by the goſ.
pel is preached unto you.
The apoſtle having given an account of the excellency of the renewed
ſpiritual man as born again, not of corruptible but incorruptible ſeed, he
now ſets before us the vanity of the natural man, taking him with all his
ornaments and advantages about him; “For all fleſh is as graſs, and all
the glory of man as the flower of graſs;” and "nothing can make him a
ſolid ſubſtantial being, but the being born again of the incorruptible
ſeed, the word of God, which will transform him into a moſt excellent
creature, whoſe glory will not fade like a flower, but ſhielike an angel;
and this word is daily ſet before you in the preaching of the goſpel.
Learn, 1. Man, in his utmoſt flouriſh and 'glory, is ſtill a withering,
fading, dying creature. Take him fingly, 'all fleſh is graſs. ” In his en-
trance into the world, in his life and in his fall, he is like to graſs, Job
14. 2. Iſa. 40. 6, 7. Take him in all his glory, even that is as the flower
of graſs; his wit, beauty, ſtrength, vigour, wealth, honour; theſe are
but as the flower of graſs, which ſoon withers and dies away. ,
2. The only way to render this periſhing creature ſolid and incorrupti.
ble, is, to entertain and receive the word of God, for that remains ever-
laſting truth, and, if received, will preſerve him to everlaſting life, and
abide with him for ever. .
3. The prophets and apostles preached the ſame doćtrine. This word
which Iſaiah and others delivered in the Old Testament, is the ſame.
which the apostles preached in the New. . . * * * * * * :
CHAP. II. . . . . . . . .
The general exhortation to holiness is continued and enforced by several
reasons taken from the foundation on which christians are built, Jesus
Christ, and from their spiritual blessings and privileges in him. The
means of obtaining it, the word of God, is recommended,' and all odn-
trary qualities are condemned, ºv. 1...12. 3; Particular directions are
given how subjects ought to obey the magistrates, and servants their
masters, patiently suffering in well doing, in imitation ºf Christ, v. 13,
to the end. . . . ' - “. . . . . . . . . . . . . , \ º , , , , º º • * • - w
• 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
\ W HEREFORE laying aſide all malice, and all
‘W guile, and hypocriſies, and envies, and all evil-
ſpeakings,
The holy apostle has been recommending mutual charity, and ſetting
forth the excellencies of the ward of God, callingit an incorruptible.
seed, and ſaying that it liveth and abideth for ever. He purſues his diſ.
courſe, and very properly comes in with this neceſſar advice, Where pre;
laying-aſide all malice, &c. Theſe are ſuch ſort 'offiliš as both destroy
charity, and hinder the efficacy of the word, and conſequently-prevent w
our regeneration. His advice is, to lay aſide or put off what is - vil,
as one would do an old rotten garment; “Cast it away wº:
tion, never put it on more.” The fins to be put off, or thrown aſide,
arº . . . . . . - - ,- ... " " . . .
i. Malice, which may be taken more generally for all ſorts of wick-
edneſs, as Jam. 1. 21. 1 Cor. 5. 8. But in a more confined ſenſe, malice'
is anger reſting in the boſom of fools, ſettled, over-grown anger retained.
till it inflames a man to defign miſchief, to do miſchief, or delight in any.
miſchief that befalls another, º . . . . . . . . . . . . .
2. Guile, or deceit in words. So it comprehends flattery, falſehood;
and deluſion, which is a crafty impoſing upon another’s ignorance or
akneſs, to his damage, tº " . . . . . . . . . . . . . . . .”
wº #º º #. word ..being plural, comprehends all ſorts of
hypocrifies. In matters of religion hypocriſy 1S counterfeit piety. In
civil converſation hypocriſy is counterfeit friendſhip, which is much prac-
tiſed by thoſe who give high compliments, which they do not believe; or
make promiſes which they never intend to perform; or pretend friendſhip
when miſchief lies in their hearts. " …" . .''} ... tº º
A. All envies; every thing that may be called envy, which is a griev-
ing at the good and welfare of another ; at their *Preſſeng, t
is detraćtion, ſpeaking againſt another, or de-
, , i. ( ) (, ; ; ; , , , , , ,
5. Evil-speaking, which
A.D. 66.
Learn, (1.) The beſt chriſtians have need to be cautioned and warned
againſt the worſt fins, ſuch as malice, hypocriſy, envy. They are but
fanétified-in part, and are ſtill liable to temptations.
..(2.) Our beſt ſervices toward God will neither pleaſe him, nor profit
us, if we are not conſcientious in our duties to men. The fins here men-
tioned are offences against the ſecond table. Theſe must be laid aſide,
or elſe we cannot receive the word of God as we ought to do. -
... (3.) Whereas, it is ſaid, all malice, all guile, learn, That one fin, not
laid aſide, will hinder our ſpiritual profit and everlasting welfare. ‘.
(4.) Malice, envy, hatred, hypocriſy and evil-ſpeaking, generally
go together. Evil-ſpeaking is a fign that malice and guile lies in the
heart ; and all of them combine to hinder our profiting by the word of
God. 4 x
2. As new-born babes, defire the fincere milk of the
word, that ye may grow thereby : 3.
The apostle, like a wiſe phyſician, having preſcribed the purging out
vicious humours, goes on to direct to wholeſome and irregular food, that
they may grow thereby. The duty exhorted to, is, a strong and con-
stant deſire of the word of God, which word is here called reasonable
milk. Only that phraſe not being proper Engliſh, our tranſlators ren-
dered it the milk of the word, by which we are to understand food pro-
per for the ſoul, or a reaſonable creature, whereby the mind, not the
body, is nouriſhed and strengthened. This milk of the word must be
ſincere, not adulterated by the mixtures of men, who often corrupt the
word of God, 2 Cor. 2. 17. The manner how they are to defire this
fincere milk of the word, is stated thus ; As new-born babes. He puts
them in mind of their regeneration. A new life requires ſuitable food.
They being newly born, must deſire the milk of the word. Infants de-
fire common milk, and their deſires towards it are fervent and fiequent,
arifing from an impatient ſenſe of hunger, and accompanied with the beſt
endeavours the infant is capable of ; ſuch muſt chriſtians’ deſires be after
the word of God: and that for this end, that they may grow thereby,
that we may improve in grace and the knowledge of our Lord and Sa-
viour, 2 Pet. 3. 18. . . . . . - - - ...' .
Learn, 1. Strong deſires and affections to the word of God, are a
ſure evidence of a perſon’s being born again. If they be ſuch deſires as
the babe has for the milk, they prove that the perſon is new-born. They
are the loweſt evidence, but yet they are certain. - -
2. Growth and improvement in wiſdom and grace are the deſign and
define of every, chriſtian; all ſpiritual means are for edification and im-
provement... The word of God, rightly uſed, does not leave a man as it
finds him, but improves and makes him better. -
3. If ſo be ye have taſted that the Lord is gracious.
If so be, or since that, or forasmuch as, ye have taſted that the Lord
is gracious. -
theſe good chriſtians had taſted the goodneſs of God, and from hence
argues with them, “You ought to lay aſide theſe vile fins; (v. 1.) you
ought to defire the word of God, you ought to grow thereby, fince
you cannot deny but that you have taſted that the Lord is gracious.”
The next' verſe aſſures us, that the Lord here ſpoken of, is the Lord
Jeſus Chriſt. Hence, , , , -
Learn, 1... Our Lord Jeſus Chriſt is very gracious to his people. He
is in himſelf infinitely good ; he is very kind, free, and merciful to miſer-
able finners ; he is pitiful and good to the undeſerving ; he has in him a
fulneſs of grace. _s - -
2. The graciouſneſs of our Redeemer is beſt diſcovered by an experi-
mental taſte of it. There muſt be an immediate application of the ob-
jećt to the organ of taſte; we cannot taſte at a diſtance, as we may fee,
and hear, and ſmell. To taſte the graciouſneſs of Chriſt experimentally,
ſuppoſes our being united to him by faith, and then we may taſte his
goodneſs in alk his providences, in all our ſpiritual concerns, in all our
fears and temptations, in his word and worſhip every day. c
3. The beſt of God’s ſervants have in this life but a taſte of the grace
1 PETER, II,
The apoſtle does not expreſs a doubt, but affirms that
of Chriſt. A taſte is but a little; it is not a draught, nor does it ſatisfy.
It is ſo with the conſolations of God in this life. * * -
4. The word of God is the great inſtrument whereby he diſcovers and
communicates . grace to men. They who feed upon the fincere milk
of the word, taſte and experience moſt of his grace. In our converſes
with his word we ſhould endeavour always to underſtand and experience
more and more of his grace. . . . . . . --
The living Stone.
as unto a living ſtone, diſallowed
4. To sº -
ſen of God, and precious.
indeed of men, but ch
The apostle here enters upon a deſcription of Jeſus Christ, which he
continues to v. 9. Though to a capricious wit, or an infidel, the deſcrip-
tion of Christ by a stone may ſeem rough and harſh ; yet to the Jews,
who placed much of their religion in their magnificent temple, and who
understood the prophetical style, which calls the Meſfiah a Stone (Iſa.
8. 14.—28. 16.) this manner of ſpeaking was very elegant and proper.
| In this metaphorical deſcription of Jeſus Christ, he is called a Stone, to
denote his invincible strength and everlasting duration, and to teach his
ſervants that he is their Protećtion and Security, the Foundation on
which they are built, and a Rock of offence to all their enemies. . He is
the living Stone; having eternal life in himſelf, and being the Prince of
life to all his people. .
The reputation and reſpect he has with God, and man are very dif-
ferent. He is diſallowed of men, reprobated or rejećted by his own
countrymen the Jews, and by the generality of mankind ; but choſen of
God, ſeparated and fore-ordained to be the foundation of the church,
(as ch. 1. 20.) and precious, a most honourable, choice, worthy Perſon,
in himſelf, in the esteem of God, and in the judgment of all who believe
on him. -
To this Perſon ſo deſcribed we are obliged to come ; to whom coming,
not by a local motion, for that is impoſſible ſince his exaltation, but by
faith, whereby we are united to him at first, and draw nigh to him ever
after. -
Learn, 1. Jeſus Christ is the very foundation-stone of all our hopes
and happineſs. He communicates the true knowledge of God, (Matth.
11. 27.) by him we have acceſs to the Father, (John 14.6.) and through
him are made partakers of all ſpiritual bleſfings, Eph. 1. 3. -
2. Men in general diſallow and reječt Jeſus Christ ; they ſlight him,
diſlike him, oppoſe and refuſe him, as ſcripture and experience declare,
Iſa. 53. 3.
3. However Christ be diſallowed by an ungrateful world, yet he i
choſen of God, and precious in his account. He is choſen and fixed
upon to be the Lord of the univerſe, the Head of the church, the Savi-
our of his people, and the Judge of the world. He is precious in the
excellency of his nature, the dignity of his office, and the gloriouſneſs of
his ſervices. * ,
4. Thoſe who expe&t mercy from this gracious Redeemer, must come
to him, which is our ačt, though done by God’s grace ; an act of the
ſoul, not of the body; a real endeavour, not a fruitleſs wiſh.
5, Ye alſo, as lively ſtones, are built up a ſpiritual houſe,
a holy prieſthood, to offer up ſpiritual ſacrifices, acceptable
to God by Jeſus Chriſt.
The foundation was laid, v. 4. Here is the fuperſtrućture, the mate-
rials built upon it; Te also, as lively stones, are built up. The apostle
is recommending the christian church and conſtitution to theſe diſperſed
Jews. It was natural for them to obječt, that the christian church had
no ſuch glorious temple, nor ſuch a numerous priesthood; but its diſpen-
ſation was mean, the ſervices and ſacrifices of it having nothing of the
pomp and grandeur which the Jewiſh diſpenſation had. . To which the
apostle anſwers, that the christian church is a much nobler fabric than
the Jewiſh temple, it is a living temple, confiſting not of dead materials,
but of living parts. Christ, the Foundation, is a living Stone, christians.
are lively ſtones, and theſe make a ſpiritual houſe, and they are a holy
priesthood; and though they have no bloody ſacrifices of beasts to offer,
yet they have much better and more acceptable, and they have an Altar
too on which to preſent their offerings; for they offer ſpiritual ſacrifices,
acceptable to God by Jeſus Christ. | -
Learn, 1. All fincere christians have in them a principle of ſpiritual
life, derived to them from Christ their Head: thereföre as he is called
a living Stone, ſo they are called lively, or living stones ; not dead in
treſpaſſes and fins, but alive to God by regeneration and the working of
the divine Spirit. . +
2. The church of God is a ſpiritual houſe. The Foundation is Christ,
Eph. 2. 20. The builders are ministers, I Cor. 3. 10. The Inhabitant
is God, Eph. 2. 22. It is a houſe for its strength, beauty, variety of
parts, and uſefulneſs of the whole; it is ſpiritual in its Foundation—
Christ Jeſus ; in the materials of it—ſpiritual perſons; in its furniture
| —the graces of the Spirit. ; in its connexion—being held together by
the Spirit of God, and by one common faith 3- and in its uſe—which is
A. D. 66.
The living Stone.
I PETER, II.
ſpiritual work, to offer up ſpiritual ſacrifices. This houſe is daily built
up, every part of it improving, and the whole ſupplied in every age by
the addition of new particular members. . . . . . . . “. .
3. All good chriſtians are a holy priesthood. The apoſtle ſpeaks here
of the generality of chriſtians, and tells them they are d'holy priesthood;
they are all ſelect perſons, ſacred to God; ſerviceable to others; well em.
• ‘yº's
dowed with heavenly gifts and graces, and well employed.’ ” r
4. This holy prieſthood muſt and will offer up ſpiritual. ſacrifices to
God. The ſpirituál ſacrifices which chriſtians are to offer, are, their
bodies, ſouls, affections, prayers, praiſes, alms, and other duties.
5. The moſt ſpiritual 'ſacrifices of the beſt men are not acceptable to
God, but through Jeſus Chriſt; he is the only great High Prieſt, through
whom we and our ſervices can be accepted; therefore bring all your
oblations to him, and by him preſent them to God. -
6. Wherefore alſo it is contained in the ſcripture, Be.
hold, I lay in Zion a chief corner-ſtone, eleēt, precious:
and he that believeth on him ſhall not be confounded.
What was aſſerted before of Chriſt, his being a living Stone, &c. is
here proved from Iſa. 28. 16. Obſerve the manner of the apoſtle's
quoting ſcripture; not by book, chapter and verſe ; for thoſe diſtinc-
tions were not then made, ſo no more was ſaid than a reference to Moſes,
David, or the prophets, except once a particular pſalm was named, Aćts
13. 33. In their quotations they kept rather to the ſenſe than the words
of ſcripture, as appears from what is recited from the prophet in this
lace. He does not quote the ſcripture, either the Hebrew or LXX,
word for word, yet makes a juſt and true quotation. The true ſenſe of
ſcripture may be juſtly and fully expreſſed in other than in ſcripture-
words. It is contained. The verb is ačtive, but our tranſlators render
it paſſively, to avoid the difficulty of finding a nominative caſe for it,
which had puzzled ſo many interpreters before them.
The matter of the quotation is this, Behold, I lay in Zion.
Learn, 1. In the weighty matters of religion we muſt depend entirely
upon ſcripture-proof; Chriſt and his apoſtles appealed to Moſes, David,
and the ancient prophets. The word of God is the only rule God hath
given us; it is a perfeół and ſufficient rule; and it is an intelligible and
a certain rule. . . .
2. The accounts that God hath given us in ſcripture concerning his
Son Jeſus Chriſt, are what require our ſtrióteſt attention ; Behold, I
lay—. John calls for the like attention, John 1. 29. Theſe demands of
attention to Chriſt ſhew us the excellency of the matter, the importance
of it, and our ſtupidity and dulneſs. * - - - -
3. The conſtituting of Chriſt Jeſus Head of the church, is an eminent
work of God; I lay in Zion. The ſetting up of the pope for head of
the church, is a human contrivance and an arrogant preſumption ; Chriſt
only is the Foundation and Head of the church of God. . . .
4. Jeſus Chriſt is the chief Corner-ſtone that God hath laid in his ſpi-
ritual building. The corner-ſtone ſtays inſeparably with the building,
ſupports it, unites it, and adorns it.
his ſpiritual houſe. - - - * *
5. Jeſus Chriſt is the Corner-ſtone for the ſupport and ſalvation of
none but ſuch as are his fincere people : none but Zion, and ſuch as are
of Zion ; not for Babylon, not for his enemies.
6. True faith in Jeſus Chriſt is the only way to prevent a man’s utter
confuſion. Three things put a man into great confuſion, and faith pre-
vents them all—diſappointment, fin, and judgment. Faith has a remedy
for each. - - . . . . .
'7. Unto you therefore who believe, he is precious ; but
unto them who are diſobedient, the ſtone which the build-
ers diſallowed, the ſame is made the head of the corner,
Theſe words are an inference from what went before. Jeſus Chriſt is
ſaid to be the chief Corner-stone. Hence the apoſtle infers with reſpect
to good men ; “To you therefore who believe he is precious, or he is
an Honour. Chriſt is the Crown and Honour of a chriſtian ; you who
believe will be ſo far from being aſhamed of him, that you will boaſt of
him, and glory in him for ever.” - - -
As to wicked men, the
Jeſus Chriſt ; but God is reſolved that he ſhall be, in deſpite of all oppo-
fition, the Head of the corner. - -
Learn, 1. Whatever is by juſt
from ſcripture, may be depended upon with as much certainty as if it
Vol. V. No. 106.
were contained in expreſs words of ſcripture. The apoſtle draws an in-
ference from the prophet’s teſtimony. The prophet did not expreſsly
ſay’ſo, būt yet he ſaid that 'fröm which the conſequence was unavoid.
able. , Our Saviour bids them ſearch the ſcriptures, becauſe they teſti.
fied of him; and yet no place in thoſe ſcriptures to which he there refers
theff, ſaid; that Jeſus of Nazareth'. was the Meſfiah. Yet thoſe ſcrip-
türés do ſay, that he who ſhould be born of a virgin, before the ſceptre
departed from Judah, during the ſecond temple, and after Daniel’s
ſeventy weeks, was the Meſſiah; but ſuch was Jeſus Christ: To colle&
which concluſion, one must make uſe of reaſon, history, eye-fight, expe.
rience ; and yet it is an infallible ſcripture-concluſion for all that.
2. The buſineſs of a faithful minister is, to apply genéral truths to the
particular condition and state of their hearers. The apostle quotes a
paſſage (v. 6.) out of the prophet, then he applies it ſeverally to good
and bad. This requires wiſdom, courage, and fidelity. But it is very
profitable to the hearers. . . . . . . ~ * “. . . . . . . . . . . ...!
3. Jeſus Christ is exceeding precious to all the faithful. The majesty
and grandeur of his perſon, the dignity of his office, his near relation,
his wonderful works, his immenſe love ; every thing engages the faithful
to the highest esteem and reſpect for Jeſus Christ. . . . . . . . . . . . . . . . ;
4. Diſobedient people have no true faith. By diſobedient people,
understand thoſe that are unperſuadable, incredulous, and impenitent.
Theſe may have ſome right notions, but no ſolid faith. ‘. .
So does Chriſt by his holy church,
5. They that ought to be builders of the church of Christ, are often
the worst enemies that Christ has in the world. In the Old Testament
the falſe prophets did the most miſchief; and in the New Testament
the greatest oppoſition and cruelty, that Christ met with, were from the
! ſcribes, phariſees, chief-priests, and; thoſe who pretended to build and
take care of the church : still the hierarchy of Rome is the worst enemy
in the world to Jeſus Christ and his interest. . . . . . . . . . . . . .
6. God will carry on his own work, and ſupport the interest of Jeſus
Christ in the world, notwithstanding the falſeneſs of pretended, friends,
and the oppoſition of his worst enemies... . . . . . . . . . . . . . . . . . . . . . . . . . . . .
i - - . . . . . . . . . . . . . .." . . . . . . . . . . . . . . . . . . . . . . . . . . .
8. And a ſtone of ſtumbling, and a rock of offence, even
to them who ſtumble at the word; being diſobedient ;
whereunto alſo they were appointed, a, ... ', " ..."
; ::: 3;x gºt ir
The words are taken from Iſa. 8.13, 14: "Sandlify the Lord of hosts
himself—and he shall be for a Stone ºf ºstumbling; and för a Rock of
offence. From whence it is plain, that Jeſus Christ is the Lord of hosts,
and conſequently the most high God. . . . . . . . . . . . *
The builders, the chief-priests, refuſed him, and the people followed
their leaders; and ſo Christ became to them ā Stone of stumbling, and a
Rock of offence, at which they stumbled, and hurt themſelves ; and in
return he fell upon them as a mighty stone or rock, and uniſhed them
with destruction; (Matth. 21. 44.) “Whoſoever ſhall fall on this stone,
ſhall be broken; but on whomſoever it ſhall fall, it will grind him to
Learn, 1. All thoſe that are diſobedient, take offence at the word of
God; They stumble at the word, being diſºbedient. They are offended
with Christ himſelf, with his doćtrine and the purity of his precepts;
" but the Jewiſh doćtors more eſpecially stumbled at the meanneſs of his
appearance, and the propoſal of trusting only to him for their justifica-
tion before God. They could not be brought to ſeek justification by
faith, but as it were by the works of the law ; for they stumbled at that
stumbling-stone, Rom: 9. 32. - ... • * * * , - -
2. The ſame bleſſed Jeſus, who is the Author of ſalvation to ſome,
is to others the occaſion of their fin and destruction. “He is ſet for
the riſing and fall of many in Iſrael.” He is not the author of their
fin, but only the Occaſion of it ; their own diſobedience makes them
stumble at him, and rejećt him; which he puniſhes, as .*.*.*.
ſtruction. Thoſe who rejećted him as a Saviour, will ſplit upon him as
º sGod himſelf hath appointed :* destruction to all thoſe
who stumble at the word, being diſobedient. All thoſe who go on reſor
lutely in their infidelity and contempt of the goſpel, are appointed to
eternal destruction; and God from eternity knows who they are. . . . . .
4. To ſee the Jews generally rejećting Christ, and multitudes in
diſobedient will go on to diſallow and reječt
es ſlighting him, ought not to diſcourage us in our love and duty
- | confirmation of our faith both in the ſcriptures and in the Meſſiah. ... ."
and neceſſary conſequence deduced | -
all a ** * : * . . . * : *. i
g for this had been foretold by the prophets long ago, and is a
to him ;
9. But ye are a choſen generation, a royal prieſthood,
7 Q - .* *. w . . . . . . . . . . . . .
A.D. 66.
a holy nation, a peculiar people; that ye ſhould ſhew forth)
the praiſes of him who hath called
you out of darkneſs
into his marvellous light : , \ \, , , T
} | { f
The Jews were exceeding tender of their ancient privileges, of being
the only people of God, taken into a ſpecial covenant with him, and
ſeparated from the rest of the world... “Now,” ſay they, “if we ſub-
mit tº the goſpel-constitution, we ſhall loſe all this, and stand upon the
ſame level with the Gentiles.” To this objećtion the apostle anſwers,
. 1. That if they did not ſubmit, they were ruined, v. 7, 8. 2. That if
they did ſubmit, they ſhould loſe no real advantage, but continue still
what they defired to be, a chosen generation, a royal priesthood, &c.
Learn, (1.) All true chriſtians are a chosen generation ; they all
make one family, a ſort and ſpecies of people diſtinči from the common
world; of another ſpirit, principle, and pračtice ; which they could never
be, if they were not choſen in Chriſt to be ſuch, and ſanétified by his
Spirit. * , , , ,
* 2.) All the true ſervants of Chriſt are a royal priesthood; they are
royal in their relation to God and Chriſt ; in their power with God, and
over themſelves and all their ſpiritual enemies ; they are princely in the
improvements and the excellency of their own ſpirits, and in their hopes
aná expe&tations; they are a royal priesthood, ſeparated from fin and
finners, conſecrated to God, and offering to God ſpiritual ſervices and
oblations acceptable to God through Jeſus Chriſt. t
(3.) All chriſtians, wherefoever they be, compoſe one holy nation ;
they are one nation colle&ted under one head, agreeing in the ſame man-
ners and cuſtoms, and governed by the ſame laws. And they are a holy
nation, becauſe conſecrated and devoted to God, renewed and ſanétified
by his Holy Spirit.' ' A f : )") -- g
(4.) It is the honour of the ſervants of Chriſt, that they are God’s
peculiar people. They are the people of his acquiſition, choice, care, and
delight. Theſe four dignities of all genuine chriſtians are not natural to
them; for their firſt state is a state of horrid darkneſs, but they are
effectually called oilt ºf darkness into a state of marvellous light, joy, plea-
ſure; and proſperity; with this intent and view, that they should shew
forth, by words and’aétions, the virtues and praiſes of him who hath called
them. , , ºf . J . . . . . ' * f
* * * * t ſ
**
A • 1 Th; }} J } i *
10. Which in time paſt were not a people, but are now
the people of God; which had not obtained mercy, but
now have obtained mercy. }
gº , 2 ſ ſi f
v toi º |
| # / } | | | | | | { * i { } t t ) . . . .
To make this people, content, and thankful for the great mercies and
dignities brought unto them by the goſpel, the apostle adviſes them to
compare their former and their preſent, state. Time was, when they
were not a people, nor had they obtained mercy, but were ſolemnly diſ.
claimed and divorced ; (Jer. 3, 8, Hoſ. 1.6, 9.) but now they are
taken in again to be the people of God, and have obtained mercy.
- Learn, 1. The best people ought frequently to look back npon what
they were in time past.
2. The people of God are the most valuable people in the world; all
the rest are not a people ; good for little.
3. To be brought into the number of the people of God is a very
great mercy, and it may be obtained.
11. Dearly beloved, I beſeech you as ſtrangers and
pilgrims, abſtain from fleſhly luſts, which war againſt the
foul.
Even the beſt of men, the chosen generation, the people of God, need an
exhortation to abstain from the worst fins, which the apostle here pro-
ceeds most earnestly and affectionately to warn them against. Knowing
the difficulty, and yet the importance of the duty, he uſes his utmost in-
terest in them ; Dearly beloved, I beseech you.
The duty is to abſtain from, and to, ſuppreſs the firſt inclination, or
riſe of fleshly lusts. Many of them proceed from the corruption of
nature, which in their exerciſe depend upon the body, gratifying ſome
ſenſual appetite, or inordinate inclination of the fleſh. Theſe chriſtians,
ought to avoid, confidering,
j. The reſpect they have with God and good men : they are dearly
beloved. |
2. Their condition in the world : they are stangers and pilgrims, and
I PETER, II,
|
Various Exhortations.
ſhould not impede their paſſage by giving into the wickedneſs and luſts
of the country through which they paſs.
3. The miſchief and danger theſe fins do : “ they war against the
Jöul; and ºtherefore your ſouls ought to war againſt them.”
Learn, (1.) The grand miſchief that fin does to man, is this ; it
wars; against i. ; it deſtroys the moral liberty of the ſoul ; it
weakens and debilitates the ſoul by imparing its faculties; it robs the
ſoul of its comfort and peace ; it debaſes and deſtroys the dignity of
the ſoul; hinders its preſent proſperity, and plunges it into everlasting
miſery. . . . . . . .
(2.) Of all ſorts of fin, none are more finful to the ſoul than fleshly
lusts. Carmal appetites, lewdneſs, and ſenſuality, are most odious to God,
and deſtructive to man’s ſoul. It is a fore judgment to be given up to
them.
12. Having your converſation honeſt among the Gen-
tiles: that, whereas they ſpeak againſt you as evil-doers,
they may by your good works, which they ſhall behold,
glorify God in the day of viſitation.
Theſe chriſtian people are here exhorted to adorn their profeſſion by
a honest converſation. Their converſation in every turn, every in-
ſtance and every action of their lives, ought to be honest; that is, good,
lovely, decent, amiable, and without blame : and that becauſe they lived
among the Gentiles, people of another religion, and who were inveterate
enemies to them, who did already ſlander them, and constantly ſpake
evil of them as of evil-doers. “A clean, just, good converſation may not
only stop their mouths, but may poſſibly be a means to bring them to
glorify God, and turn to you, when they ſhall ſee you excel all others in
good works. They now call you evil-doers; vindicate yourſelves by
good works, this is the way to convince them. There is a day of viſita-
tion coming, wherein God may call them by his word and his grace to
repentance ; and then they will glorify God, and applaud you, for your
excellent converſation, Luke 1.68. When the goſpel ſhall come among
them, and take effect, a good converſation will encourage them in their
converſion, but an evil one will obſtruct it.” "
Note, 1. A chriſtian profeſſion ſhould be attended with a honest con-
verſation, Phil. 4, 8.
2. It is the common lot of the best chriſtians to be evil ſpoken of by
wicked men. g
3. Thoſe that are under God’s gracious viſitation, immediately change
their opinion of good people, glorifying God, and commending them,
whom before they railed at as evil-doers.
13. Submit yourſelves to every ordinance of man for
the Lord’s ſake: whether it be to the king, as ſupreme;
14. Or unto governors, as unto them that are ſent by him
for the puniſhment of evil-doers, and for the praiſe of them
that do well.
The general rule of a christian converſation, is this, it muſt be honeſt;
which it cannot be, if there be not a conſcientious diſcharge of all rela-
tive duties: the apostle here begins to treat of thoſe diſtinétly. Chriſ-
tians were not only reputed innovators in religion, but diſturbers of the
ſtate; it was highly neceſſary therefore, that the apostle ſhould ſettle
the rules and meaſures of obedience to the civil magistrate, which he does
here ; where,
1. The duty required is ſubmiſſion, which contains loyalty and rever-
ence to their perſons, obedience to their just laws and commands, and
ſubječtion to legal penalties.
2. The perſons or obječts to whom this ſubmiſſion is due, are de-
ſcribed.
(1.) More generally; every ordinance of man. Magistracy is cer-
tainly of divine right ; but the particular form of government, the power
of the magistrate, and the perſons who are to execute this power, are of
human institution, and are governed by the laws and constitutions of
each particular country; and this is a general rule, binding in all nations,
let the eſtabliſhed form of government, be what it will.
(2.) Particularly ; to the king, as ſupreme; firſt in dignity and most
eminent in degree ; the king is a legal perſon, not a tyrant : or unto go-
vernors, deputies, proconſuls, rulers of provinces, who are ſent by him,
that is, commiſſioned by him to govern.
A.D. 66.
Chriſt's Example as a Sufferer.
. I BETER, II.
3. The reaſons to enforce this duty, are, “ . . . . . tºo
(1.). For the Lºrd's ſake, who has ordained magiſtracy for the good
of mankind, who has required, obedience and ſubmiſſion, (Rom. 13.)
and whoſe honour is concerned in the w
their ſovereigns. . . . . . ‘. . . . * I - ! . . ; ; ; ; , ;
(2.). From the end and uſe of the magistrate’s office, which is, to
puniſh evil-doers, and to praiſe and encourage all them that do well. They
were appointed for the good of ſocieties; and where this end is not pur.
ſued, the fault is not in their institution, but their pračice. ... . . . . .
[1..] True religion is the best ſupport of civil government; it re-
quires ſubmiſſion for the Lord’s ſake, and for conſcience' ſake,
[2] All the punishments, and all the magistrates in the world, cannot
hinder but there will be evil-doers in it. ‘. . . ' ' . . . . . . .
[3.] The best way the magistrate can take to diſcharge his own
office, and to amend the world, is, to puniſh well and reward well.
15. For ſo is the will of God, that with well-doing ye
may put to filence the ignorance of fooliſh men:
Here is another reaſon why christians ſhould ſubmit to the civil magiſ.
trate, becauſe it is the will of God, and, conſequently; their duty; and
becauſe it is the way to put to ſilence the malicious ſlanders of ignorant
and foolish men. - - -
Learn, 1. The will of God is, to a good man, the strongest reaſon for
any duty. - . . . . . . . . . .
2. Obedience to magistrates is a conſiderable branch of a chriſtian’s
duty; so is the will of God. - . . . . . . . .
3. A christian must endeavour, in all relations, to behave himſelf ſo
as to put to ſilence the unreaſonable reproaches of the most ignorant and
Joolish men. - - ! - . . . . . . . . º
‘4. Thoſe who ſpeak against religion and religious people, are igno-
3 * :
* ‘. . . ) r
rant and fooliſh. - -
16. As free, and not uſing your liberty for a cloak of
maliciouſneſs, but as the ſervants of God. ; ' ' ' ". . . . . . .
The Jew8, from Deut. 17. 15, concluded, that
law; but they muſt not make their christian liberty a cloak or cover-
ing for any wickedneſs, or the neglect of any duty toward God, or to-
ward their ſuperiors, but must still remember they were the ſervants of
God. . . . -
Learn, 1. All the servants of Christ are free men ; (John 8. 36.) they
are free from Satan’s dominion, the law’s condemnation, the wrath of
'God, the uneaſineſs of duty, and the terrors of death. - -
2. The servants of Jesus Christ ought to be very careful not to abuſe
their christian liberty; they muſt not make it a cover or cloak for any
wickedneſs against God, or diſobedience to ſuperiors.
17. Honour all men. Love the brotherhood. Fear
God. Honour the king. . . . . . . . . .
with four admirable precepts; 1. Honour all men.
tles, never ſcrupled to give due honour to bad men. .
2. Love the brotherhood. All christians are a
Christ the Head, alike diſpoſed and qualified, nearly related in the ſame
interest, having communion one with another, and going to the ſame
home, they ſhould therefore love one another with an eſpecial affection.
3. Fear God with the highest reverence, duty, and ſubmiſſion ; if
this be wanting, none of the other three duties can be performed as they
ought. -
4. Honour the king, with that highest honour that is peculiarly due to
him above other men. § }
18. Servants, be
- dutiful behaviour, of ſubjećts to
they were bound to
obey no ſovereign, but one taken from among their own brethren, and |
the converted Jews thought they were free from ſubjećtion by their rela- |
tion to Christ. To prevent theſe miſtakes, the apoſtle tells the chriſtians |
that they were free, but from what Not from duty, and obedience to |
God’s law, which requires ſubjećtion to the civil magistrate ; they were |
jree ſpiritually from the bondage of fin and Satan, and the ceremonial
| their ſervice; and that not only to the good and
| |The 9aſe, of ſºyants, Wanted an apostolical determination as well as
* of ſubjects, fºr they imagined that their chriſtian liberty feiſthem
fºe from their uñbélieving aná'cruel masters; to this the apostlé ari-
ſwers, Servants, be ſubject. By servants, he means thoſe who were
ſtrićtly ſuch, whether hired, or bought with money, or taken in the wars,
or born in the houſe, or thoſe who ſerved by contract for a limited time,
as apprentices; theſe he orders to be subject, to do their buſineſs faith.
fully and honeſtly, to condućt themſelves, as inferiors ought, with rever.
°nce and affººtions and to ſubmit patiently to hardſhips and inconveni.
ences; this ſubjection they owe to their masters, who, have a right to
- gentle, ſuch as, uſe them
well, and abate ſomewhat of their right, but even to the crooked and per-
verſe, who are ſcarcely to be pleaſed at all. . . . . º * -
Learn, 1. Servants ought to conduct themſelves to their masters with
ſubmiſſion, and fear of diſpleafing them. . . . . . . . .
2. The finful miſcondućt of one relation does, not juſtify, the finful
behaviour of the other; the servant is bound to do his duty, though the
master be finfully froward and perverſe. . . . . . e-
fraternity, united to
ſubjećt to your maſters with all fear;
not only to the good and gentle, but alſo to the froward.
f 3. Good people are to be meek and gentle to their ſervants, and in-
€ 1018, - - . . ; , , ; ; ; , , . . . . . . . .
- 19. For this is thank-worthy, if a man for conſcience to-
ward God. endure grief, ſuffering wrongfully. 20. For
what glory is it, if, when ye be buffeted for your faults,
yeſhall take it patiently?.. But if, when ye do well, and
ſuffer for it, yetáke it patiently, this is acceptable with
God. - &
Our holy apoſtle ſhews his love and concern for the ſouls of poor ser-
vants, as well as for higher people ; herein he ought to be imitated by
all inferior miniſters, who ſhould diſtinctly apply their counſels to the
lower, the meaner, the younger, and the poorer ſort of their hearers, as
well as others. Having charged them to be subject, he condeſcends to
reaſon, with them about it: if they were patient under their hardſhips,
while they ſuffered unjuſtly, and continued doing. their duty to Itheir un-
believing and untoward masters, this would beſiggeptable to God, and he
would reward all that they ſuffered for conscience toward him; but to
be patient when they were juſtly chaſtiſed, this deſerves no commenda-
tion at all ; it is only, “doing well and ſuffering, patiently for that,
which is acceptable with God.”, … -- . .
Learn, 1. There is no condition fo mean, but a man may live con-
ſcientiouſly in it, and glorify God in it; the meaneſt servant may do ſo.
2. The moſt conſcientious perſons are very often the greateſt ſufferers ;
“for conſcience toward God; they ſuffer wrongfully ; they do well, and
ſuffer for it;” but theſe ſort of fufferers are praiſe-worthy, they do ho-
nour to God and to religion, and they are accepted of him ; and this is
their higheſt ſupport and ſatisfaction. º' . . . . . . . . . . . . .
3. Deſerved ſufferings muſt be endured with patience; If ye are buf.
fºted for your faults, ye muſt take it patientiy, Sufferings in this world
are not always pledges of our future happineſs; if children, or ſervants
are rude and undutiful, and suffer for it, this will neither be acceptable
with God, nor procure the praiſe of men.' ' . . . . . . . . . . . . .
21. For even hereunto were ye called: becauſe Chriſt
- – Q - - - | alſo ſuffered for us, leaving us an example, that ye ſhould
The apostle concludes his diſcourſe concerning the duty of ſubjećts.
A due reſpect is to
be given to all men ; the poor are not to be deſpiſed; (Prov. 17.5.)
the wicked must be honoured, not for their wickedneſs, but for any other
qualities, ſuch as wit, prudence, courage, eminency of employment, or
the hoary head : Abraham, Jacob, Samuel, the prophets, and the apoſ-
follow his ſteps: ! - - -- . . .
More reaſons are given to encourage chriſtian ſervants to patience
under unjuſt ſufferings: 1. From their chriſtian calling and profeſſion;
hereunto were ye called. 2. From the example of Christ, who ſuffered
jor us, and ſo became our Example, that we should follow his steps. From
whence learn, * . -
(1.) Good chriſtians are a ſort of people called to be ſufferers, and
therefore they muſt expect it ; by the terms of chriſtianity they are
bound to deny themselves, and ſake up the croſs ; they are called by the
commands of Chriſt, by the diſpenſations of Providence, by the prepara-
tions of divine grace, and, by the practice of Jeſus Christ, they are bound
to ſuffer, when thus called to it. . . . . . .
(2. ) Jeſus Christ suffered for you, or for us; it was not. the Father
that ſift red, but he whom the Father ſauðtified, and ſent into the world,
for that end ; it was both the body and ſoul of Cariſt that suffered, and
he suffered for us, in our stead, and for our good, v. 24.
(3.) The ſufferings of Christ ſhould quiet us under the most unjuſt
and cruel ſufferings we meet with in the world; he suffered voluntarily,
A. D. 66.
not for himſelf, but for us, with the utmost readineſs, with perfeót pa-
tience, from all quarters, and all this, though he was God-man ; ſhall
not we finners, who deſerve the worſt, ſubmit to the light afflićtions of
this life, which work for us unſpeakable advantages afterward
22. Who did no fin, neither was guile found in his
mouth : 23. Who, when he was reviled, reviled not
again; when he ſuffered, he threatened not ; but com-
mitted himſelf to him that judgeth righteouſly.
The example of Christ’s ſubjećtion and patience is here explained and
amplified; Christ ſuffered, -
i. Wrongfully, and without cauſe ; for he did no ſin; he had done no
violence, no injuſtice or wrong to any one ; he wrought no iniquity of
any ſort whatever; neither was guile found in his mouth ; (Iſa. 53.9.)
his words, as well as a&tions, were all ſincere, just and right.
2. Patiently; when he was reviled, he reviled not again ; when they
blaſphemed him, mocked him, called him foul names, he was dumb, and
opened not his mouth; when they went further, to real injuries, beat-
ing, buffeting, and crowning him with thorns, he threatened not ; but
committed both himself and his cauſe to God that judgetk righteouſly,
who would in time clear his innocency, and avenge him on his enemies.
Learn, (1.) Our bleſſed Redeemer was perfeótly holy, and ſo free
from fin, that no temptation, no provocation whatſoever, could extort
from him ſo much as the leaſt ſinful or indecent word.
(2.) Provocations to fin can never juſtify the commiſſion of it ; the
rudeneſs, cruelty, and injuſtice of enemies, will not juſtify christians in
reviling and revenge ; the reaſons for fin can never be ſo great, but we
have always ſtronger reaſons to avoid it.
(3.) The judgment of God will determine juſtly upon every man, and
every cauſe ; and thither we ought, with patience and reſignation, to
refer ourſelves.
24. Who his own ſelf bare our fins in his own body on
the tree, that we being dead to ſin, ſhould live unto righ-
teouſneſs: by whoſe ſtripes ye were healed.
Left any would think, from what is ſaid, v. 21...23. that Christ’s
death was deſigned only for an example of patience under ſufferings, the
apostle here adds a more glorious deſign and effect of it; Who his own
self, &c. where, •
Note, 1. The perſon ſuffering, Jeſus Christ, his own self, in his own
body; the expreſſion, his own self, is emphatical, and neceſſary to ſhew
that he verified all the ancient prophecies, to diſtinguiſh him from the
Levitical priests, (who offered the blood of others, but he by himself
purged our ſins, Heb. 1. 3.) and to exclude all others from participa-
tion with him in the work of man’s redemption ; it is added, in his body; .
not but that he ſuffered in his ſoul, º 26. 38.) but the ſufferings
of the ſoul were inward and concealed, when thoſe of the body were
viſible, and more obvious to the confideration of theſe ſuffering ſervants,
for whoſe ſake this example is produced.
2. The ſufferings he underwent, were, stripes, wounds, and death, the
death of the cross ; ſervile and ignominious puniſhments
3. The reaſon of his ſufferings; he bare our sins; which teaches,
(1.) That Christ, in his ſuffering, stood charged with our fins, as
#. who had undertaken to put them away by the sacrifice of himself,
Iſa. 53. 6.
(2.) That he bare the puniſhment of them,
justice. *
(3.) That hereby he takes away our sins, and removes them away
from us; as the ſcape-goat did typically “bear the fins of the people on.
his head, and then carried them quite away,” (Lev. 16. 21.) ſo the
Lamb of God does first bear our sins in his own body, and thereby take
away the ſºn of the world, John I. 29.
The fruits of Christ’s ſufferings are, (1.) Our ſanétification, confift-
ing of the death, the mortification of fin, and a new holy life of righteous-
mess ; for both which we have an example, and powerful motives and
abilities alſo, from the death and reſurre&tion of Christ. (2.) Our juſ.
tification ; Christ was bruiſed and crucified as an expiatory Sacrifice, and
by his stripes we are healed.
Learn, [1] Jeſus Christ bore the fins of all his people, and expiated
them by his death upon the cross. dº
[2.] No man can depend ſafely upon Christ, as having borne his
and thereby ſatisfied divine
I PETER, II, III.
|
&
Duties of Huſbands and Wives.
fin, and expiated his guilt, till he dies unto sin, and lives unto righte-
ousness. -
25. For ye were as ſheep going aſtray ; but are In OW
returned unto the Shepherd and Biſhop of your ſouls.
The apostle concludes his advice to christian ſervants, putting them in
mind of the difference between their former and preſent condition. They
were as sheep going astray : which repreſents, l. Man’s fin ; he goes
astray; it is his own act, he is not driven, but does voluntarily go astray.
2. His miſery, he goes astray from the pasture, from the Shepherd, and
from the flock, and ſo expoſes himſelf to innumerable dangers. 3. Here
is the recovery of theſe by converſion; but are now returned. The word
is paſſive, and ſhews that the return of a finner is the effect of divine .
grace. This return is, from all their errors and wanderings, to Christ,
who is the true careful “ Shepherd that loves his ſheep, and laid down
his life for them ;” who is the most vigilant Pastor, and Bishop, or
Overſeer of souls.
Learn, (1.) Sinners, before their converſion, are always going astray ;
their life is a continued error. -
(2.) Jeſus Christ is the ſupreme Shepherd and Bishop of souls, who is
always refident with his flock, and watchful over them.
(3.) Thoſe that expect the love and care of this univerſal Pastor, muſt
return to him; muſt die unto sin, and live unto righteousness.
CHAP. III.
Wherein the apostle diſtribes the duties of husbands and wives one to an-
other, beginning with the duty of the wife, v. 1...7. He exhorts chriſ:
tians to unity, love, compassion, peace, and patience under ſufferings;
to oppoſe the ſlanders of their enemies, not by returning evil for evil, or
railing for railing, but by blessing ; by a ready account of their faith
and hope, and by keeping a good conſcience, v. 8... 17. To encourage
them to this, he propoſes the example of Christ, who ſuffered the just for
the unjust, but yet punished the old world for their diſobedience, and
Javed the few who were faithful in the days of Noah.
1. T IKEWISE, ye wives, be in ſubjećtion to your own
huſbands; that, if any obey not the word, they
alſo may without the word be won by the converſation
of the wives; 2. While they behold your chaſte converſa-
tion coupled with fear. - -
The apoſtle having treated of the duties of ſubjećts to their ſovereigns,
and of ſervants to their masters, he comes now to explain the duty of
wives to their huſbands, left the chriſtian matrons ſhould imagine that
their converſion to Chriſt, and their interest in all Christian privileges,
exempted them from subjection to their Pagan or Jewiſh husbands : the
apostle here tells hem, that the duty of wives conſiſts,
1. In ſubjection, or an afflétionate ſubmiſſion to the will, and obedi-
ence to the juſt authority of their own husbands ; which obliging condućt
would be the moſt likely way to win thoſe diſobedient and unbelieving
huſbands, who had rejećted the word, or who attended to no other evi-
dence of the truth of it, than what they ſaw in the prudent, peaceable,
and exemplary conversation of their wives.
2. In a chaste conversation, which their unbelieving huſbands would
accurately obſerve and attend to. - -
3. In fear, or reverence to their huſbands, Eph. 5, 33.
Learn, (1.) Every diſtinét relation has its particular duties, which
ministers ought to preach, and the people ought to understand.
(2.) A cheerful subjection, and a loving, reverential reſpect, are duties
which christian women owe their huſbands, whether they be good or
bad ; theſe were due from Eve to Adam before the Fall, and are still
required, though much more difficult now than they were before, Gen.
3. 16. 1 Tim. 2. 1 l.
º Though the deſign of the word of the goſpel is to win and gain
ſouls to Christ Jeſus, yet there are many ſo obstimate, that they will not
be won by the word.
(4.) There is nothing more powerful, next to the word of God, to
win people, than a good converſation, and the careful diſcharge of rela-
tive duties.
(5.) Irreligion and infidelity do not diſſolve the bonds, nor diſpenſe
with the duties, of civil relations; the wife muſt diſcharge her duty t
her own husband, though he obey not the word. -
A. D. 66,
*Duties of Huſbands and wives.
(6.) Evil men are ſtriºt obſervers of the converſation of the profeſſors
of religion ; their curioſity, envy, and jealouſy, make them watch nar-
rowly the ways and lives of good people. º -
(7.) A chaste conversation, attended with due and proper reſpect to
every one, is an excellent means to win them to the faith of the goſpel
and obedience to the word. -
i
3. Whoſe adorning let it not be that outward adorning
of plaiting the hair, and of wearing of gold, or of putting
on of apparel :
This rule relates to the dreſs of religious women; here are three ſorts
of ornaments forbidden : Flaiting of hair, which was commonly uſed in
thoſe times by lewd wenen wearing of gold, or ornaments made of gold,
was practiſed by Rebecca, and Esther, and other religious women, but
afterwards became the attire chiefly of harlots and wicked people ; put-
ting on ºf apparel is not abſolutely forbidden, but only too much curio-
fity and coſtlineſs in apparel. -
Learn, 1. Religious people ſhould take care that all their external be.
haviour be anſwerable to their profeſſion of chriſtianity; they must be
holy in all manner of conversation.
2. The outward adorning of the body is very often ſenſual and exceſ.
five ; for inſtance, when it is immoderate, and above your degree and
ſtation in the world; when you are proud of it, and puffed up with it ;
when you dreſs, deſigning to allure and tempt others; when your appa.
rel is too rich, curious, or fuperfluous ; when your faſhions are fantaſti-
cal, imitating the levity and vanity of the worſt people; and when they
are immodeſt and wanton. The attire of an harlot can never become a
chaſte chriſtian matron.
4. But let it be the hidden man of the heart, in that
which is not corruptible, even the ornament of a meek and
quiet ſpirit, which is in the fight of God of great price.
Inſtead of the outward adorning of the body, the apoſtle dire&ts chriſ.
tian wives to put on much more excellent and beautiful ornaments ;
where, - | -
Note, 1. The part to be adorned; the hidden man of the heart ; that
is, the ſoul ; the hidden, the inner man. Take care to adorn and beautify
your ſouls rather than your bodies.
2. The ornament preſcribed; it muſt, in general, be ſomething not
corruptible, that beautifies the ſoul, that is, the graces and virtues of
God’s Holy Spirit : the ornaments of the body are deſtroyed by the
moth, and periſh in the uſing ; but the grace of God the longer we wear
it, the brighter and better it is : more eſpecially, the fineſt ornament of
christian women, is, a meek and quiet ſpirit ; a tračiable eaſy temper of
mind, void of paſſion, pride, and immoderate anger; diſcovering itſelf in
a quiet, obliging behaviour toward their huſband and families. If the
huſband be harſh and averſe to religion, (which was the caſe of theſe
#. wives to whom the apoſtle gives this direétion,) there is no way ſo
ikely to win him, as a prudent meek behaviour. However, a quiet
Jpirit will make a good woman eaſy to herſelf, which, being viſible to
others, becomes an amiable ornament to a perſon in the eyes of the world.
3. The excellency of it; meekneſs and calmneſs of spirit are, in the
sight of God, of great price ; amiable in the sight of men, and precious in
the sight of God. -
Learn, (1.) A true christian's chief care lies in the right ordering and
commanding of his own spirit; where the hypocrite's work ends, there
the true chriſtian’s work begins.
(2.) The endowments of the inner man are the chief ornaments of a
-christian; but eſpecially a compoſed, calm, and quiet spirit, renders
either man or woman beautiful and lovely.
5. For after this manner, in the .old time, the holy
women alfo, who truſted in God, adorned themſelves,
being in ſubjećtion unto their own huſbands: 6. Even as
§. obeyed Abraham, calling him lord: whoſe daughters
ye are, as long as ye do well, and are not afraid with any
2Iſhazel ſlent.
The duties of christian wives being in their nature difficult, the apostle
enforces them by the example,
Vol. V. No. 106.
|
1. Of the holy women of old, who trusted in God; “ rou can pretend
nothing of excuſe from the weakneſs of your ſex, but what they might;
they lived in old time, and had leſs knowledge to inform them, and fewer
examples to encourage them : yet in all ages they pračtiſed this duty ;
they were holy women, and therefore their example is obligatory; they
trusted in God, and yet did not neglect their duty to man ; the duties
impoſed upon you-of a quiet ſpirit, and of ſubjection to your own husbands,
are not new, but what have ever been pračtiſed by the greateſt and beſt
women in the world.” - r
2. Of Sarah, who obeyed her husband, and followed him when he went
from Ur of the Chaldeans, not knowing whither he went, and called him
lo, d, thereby ſhewing him reverence, and acknowledging his ſuperiority
over her; and all this, though ſhe was declared a princeſs, by God from
heaven, by the change of her name ; “whoſe daughters ye are, if ye imi-
tate her in faith and good works, and do not, through fear of your huſ-
bands, either quit the truth ye profeſs, or perform your duty to them,
but readily perform it, without either fear or force, out of conſcience to-
ward God, and ſenſe of duty to them.” w
Learn, (1.) God takes exa:t notice, and keeps an exačt record, of .
the ačtions of all men and women in the world.
(2.) The ſubjection of wives to their husbands, is a duty which has
been pračtiſed univerſally by holy women in all ages. -
(3.) The greateſt honour of any man or woman, lies in a humble and
faithful deportment of themſelves in the relation or condition in which
Providence has placed them. . .
(4.) God takes notice of the good that is in his ſervants, to their ho-
nour and benefit, but covers a multitude of failings; Sarah’s infidelity and
derifidn are overlooked, when her virtues are celebrated.
(5.) Christians ought to do their duty to one another, not out of
fear, nor from force, but from a willing mind, and in obedience to the
command of God; wives ſhould be in ſubjection to their churliſh husbands,
not from dread and amazement, but from a defire to do well and to pleaſe
God. . . . . ,
7. Likewiſe, ye huſbands, dwell with them according to
knowledge, giving honour unto the wife, as 'unto the
weaker veſſel, and as being heirs together of the grace of
life; that your prayers be not hindered. - - -
The huſband’s duty to the wife comes next to be confidered ; the
particulars whereof are, e tº tº
1. Cohabitation; which forbids unneceſſary ſeparation, and implies a
| mutual communication of goods and perſons one to another, with delight
and concord. -
2. Dwelling with the wife according to knowledge; not according to
luſt, as brutes; nor according to paſſion, as devils; but according to
knowledge, as wiſe and ſober men, who know the word of God, and their
own duty. - . .
3. Giving honour to the wife; giving due reſpect unto her, and main-
taining her authority, protećting her perſon, ſupporting her credit, de-
lighting in her converſation, affording her a handſome maintenance, and
placing a due truſt and confidence in her. . . .
The reaſons are, Becauſe ſhe is the weaker vessel by nature and conſti-
tution, and ſo ought to be defended : but then the wife is, in other and
higher reſpects, equal to her huſband; they are heirs together of the grace
of life, of all the bleſfings of this life and another, and therefore ſhould
live peaceably and quietly one with another, which, if they do not, their
prayers one with another, and one for another, will be hindered, fo that
often you will not pray at all, or if you do, you will pray with a diſcom-
poſed ruffled mind, and ſo without ſucceſs. , • * - .
Learn, (1.) The weakneſs of the female ſex is no juſt reaſon either
for ſeparation or contempt, but on the contrary, it is a reaſon for honour
and reſpect; giving honour to the wife as unto the weaker vessel.
(2.) Thérè is an honour due to all who are heirs ºf the grace of life.
{:} All married people ſhould take care to behave themſelves ſo
lovingly and peaceably one to another, that they may not by their broils
hinder the ſucceſs of their prayers.
8. Finally, be ye all of one mind, having compaſſion
one of another, love as brethren, be pitiful, be courteous:
The apoſtle here paſſes from ſpecial to more general exhortations; he
adviſes chriſtians to be all of one mind, to be unanimous in the belief of
the ſame faith, and practice of the ſame dutics of religion; and whereas
- * R.
A.D. 66.
the christians at that time were many of them is a ſuffering condition,
therefore he charges them to have compassion one of another, to love as
brethren, to pity thoſe who were in diſtreſs, and to be courteous to all.
Hence, , , , . ' *
Learn, 1. Christians ſhould endeavour to be all of one mind in the
great points of faith, in real affection, and in christian pračtice ; they
ſhould be like-minded one to another according to Christ Jeſus, (Rom.
15. 5.) not according to man’s pleaſure, but God’s word.
2. Though chriſtians cannot be exačtly of the #. mind, yet they
ſhould have compassion one of another, and love as brethren ; they ought
not to perſecute or hate one another, but love one another with more than
common affection; they ſhould love as brethren.
3. Christianity requires pity to the diſtreſſed, and civility to all. He
muſt be a flagrant finner, or a vile apoſtate, who is not a proper obječt
of civil courteſy, 1 Cor. 5, 11. 2 John 10, 11.
9. Not rendering evil for evil, or railing for railing ;
but contrariwiſe bleſſing; *"...# that we are thereunto
called, that ye ſhould inherit a bleſſing.
The former direétion teaches us how christians and friends ſhould
treat one another ; this verſe inſtructs us how to behave towards ene-
mies. The apostle knew that christians would be hated and evil en-
treated of all men for Christ’s ſake; therefore he warns them not to
return evil for evil, or railing for railing ; “But, on the contrary, when
they rail at you, do you bleſs them ; when they give you evil words, do
you give them good ones; for Chriſt has both by his word and example
called you to bleſs them that curſe you, and has ſettled a bleſfing on you as
your everlasting inheritance, though you were unworthy.” To bear
evils patiently, and to bleſs your enemies, is the way to obtain this bleſ-
fing of God. * -
Learn, I. To render evil for evil, or railing for railing, is a finful un-
chriſtian pračtice; the magiſtrate may puniſh evil-doers, and private
men may ſeek a legal remedy when they are wronged; but private re-
venge by duelling, ſcolding, or ſecret miſchief, is forbidden, Prov. 20.
22. Luke 6. 27. Rom. 12. 17. 1 Theſſ. 5. 15. To rail is to revile
another in bitter, fierce, and reproachful terms ; but for miniſters to re-
buke ſharply, and to preach earneſtly againſt the fins of the times, is
not railing; all the prophets and apoſtles practiſed it, Iſa. 56. 10. Zeph.
3. 3. Aćts 20. 29. *
2. The laws of Chriſt oblige us to return bleſfing for railing, (Matth.
5. 44.) “Love your enemies, bless them that curse you, do good to them
1 PETER, III.
|
that hate you, and pray for them that persecute you. You muſt not juſ:
tify them in their fin, but you muſt do for your enemies all that juſtice
requires or charity commands.”
who rail at us.
3. A chriſtian’s calling, as it inveſts him with glorious privileges, ſo
it obliges him to difficult duties.
4. All the true ſervants of God ſhall infallibly inherit a blessing; they
have it already in a great degree, but the full poſſeſſion of it is reſerved
to another ſtate and world.
We muſt pity, pray for, and love them
10. For he that will love life, and ſee good days, let him
refrain his tongue from evil, and his lips that they ſpeak
no guile: 11. Let him eſchew evil, and do good; let
him ſeek peace, and enſue it.
We have here an excellent, preſcription for a comfortable happy life
in this quarrelſome ill-natured world, taken from Pſ. 34. 12.14. “If
you earneſtly deſire that your life ſhould be long, and your days peace-
able and proſperous, keep your tongue from reviling, evil-ſpeaking and
ſlandering; and your lips from lying, deceit and diffinulation; avoid
doing any real damage or hurt to your neighbour, but be ever ready to
do good, and to overcome evil with good; ſeek peace with all men, and
pursue it, though it retire from you ; this will be the beſt way to diſ-
poſe people to ſpeak well of you, and live peaceably with you.”
Learn, 1. Good people under the Old and New Teſtament were
obliged to the ſame moral duties; to refrain the tongue from evil, and
the lips from guile, was a duty in David's time as well as now.
2. It is lawful to conſider temporal advantages as motives and encou-
ragements to religion. t -
3. The pračtice of religion, particularly the right government of the
tongue, is the beſt way to make this life comfortable and proſperous; a
The Happineſs of the Righteous.
ſincere, inoffenſive, diſereet tongue, is a ſingular means to paſs us peace-
ably and comfortably through the world.
4. The avoiding of evil, and doing of good, is the way to content-
ment and happineſs both here and hereafter.
5. It is the duty of chriſtians not only to embrace peace when it is
offered, but to seek and pursue it when it is denied : peace with ſocieties, .
and peace with particular perſons, in oppoſition to diviſion and conten-
tion, is what is here intended. -- -
12. For the eyes of the Lord are over the righteous,
and his ears are open unto their prayers; but the face of
the Lord is againſt them that do evil. &
The allegation is continued from Pſ. 34. Chriſtians need not fear
that ſuch patient inoffenſive behaviour as is preſcribed, v. 10, 11. will
invite and encourage the cruelty of their enemies, for God will thereby
be engaged on their fide; “ For the eyes of the Lord are over the righ-
teous ;” he takes ſpecial notice of them, exerciſes a providential conſtant
government over them, and bears a ſpecial reſpe&t and affection to them ;
his ears are open to their prayers; ſo that if any injuries be offered to
them, they have this remedy, they may complain of it to their heavenly
Father, whoſe ears are always attentive to the prayers of his ſervants in
their diſtreſſes, and who will certainly aid them againſt their unrighteous
enemies; “ but the face of the Lord is againſt them that do evil;” his
anger and diſpleaſure and revenge will purſue them.; for he is more an
enemy to wicked perſecutors than men are. *
Learn, 1. We muſt not in all caſes adhere to the expreſs words of
ſcripture, but ſtudy the ſenſe and meaning of them, otherwiſe we ſhall
be led into blaſphemous errors and abſurdities; we muſt not imagine
that God hath eyes, and ears and face, though theſe are the expreſs
words of the ſcripture.
2. God hath a ſpecial care and paternal affection towards all his righ-
teous people.
3. God doth always hear the
1 John 5. 14. Heb. 4. 16. -
4. Though God is infinitely good, yet he abhors impenitent finners,
and will pour out his wrath upon them that do evil; he will do himſelf
right, and do all the world juſtice; and his goodneſs is no obſtrućtion to
his doing ſo.
prayers of the faithful, John 9. 31.
13. And who is he that will harm you, if ye be fol-
lowers of that which is good f 14. But and if ye ſuffer
for righteouſneſs' ſake, happy are ye : and be not afraid
of their terror, neither be troubled;
The patient humble behaviour of chriſtians, recommended above, is
here urged again from two confiderations : 1. This will be the beſt and
ſureſt way to prevent ſuffering ; for who is he that will harm you ? This,
I ſuppoſe, is ſpoken of chriſtians in an ordinary condition; not in the
heat of perſecution; ordinarily, there will be but few ſo diabolical and
impious as to harm them who live ſo innocently and uſefully as you do.
2. This is the way to improve ſufferings; “If you be followers of that
which is good, and yet suffer, this is suffering for righteousness’ sake; and
that will be your glory and your happineſs, as it entitles you to the
bleſfing promiſed by Chriſt.; (Matth. 5. 10.) therefore you need not be
afraid of any thing that they can do to ſtrike you with terror, neither
be much troubled or concerned about the rage or force of your ene-
mies.” $
Learn, 1. To follow always that which is good, is the beſt courſe we
can take to keep out of harm’s way.
2. To suffer for righteousness' sake is the honour and happineſs of a
chriſtian ; to ſuffer for the cauſe of truth, a good conſcience, or any part
of a chriſtian’s duty, is a great honour ; the delight of it is greater than
the torment, the honour more than the diſgrace, and the gain much
greater than the loſs. --
3. Chriſtians have no reaſon to be afraid of the threats or rage of any
of their enemies; “Your enemies are God’s enemies, his face is against
them, his power is above them, they are the objects of his curſe, and can
do nothing to you but by his permiſſion, therefore trouble not yourſelves
about them.”
15. But ſanétify the Lord God in your hearts: and be
ready always to give an anſwer to every man that aſketh
A.D. 66.
Chriſt's Sufferings.:
I PETER, III.
you a reaſon of the hope that is in you with meekneſs
and fear : -- .
Inſtead of terrifying yourſelves with the fear of men, be ſure to sanc.
tify the Lord God in your hearts; “ let him be your Fear, and let him
be your Dread.” Iſa. 8. 12, 13. “Fear not them that can only kill
the body, but fear him that can deſtroy body and ſoul,” Luke 12, 4.
We sanctify the Lord God in our hearts, when we with fincerity and
ferveney adore him ; when our thoughts of him are awful and reveend $
when we rely upon his power, truſt to his faithfulneſs, ſubmit to hi.
wiſdom, imitate his holineſs, and give him the glory due to his moſt illuſ.
trious perfections. We sanctify God before others, when our deport-
ment is ſuch as invites and encourages others to glorify and honour him;
both are required, Lev. 10. 3. “When this principle is laid deep into
your hearts, the next thing, as to men, is, to be a ways ready, that is,
able and willing, to give an answer, or make an apology or defence, of
the faith you profeſs, and that to every man that asketh a reason of your
hope, what ſort of hope you have, for which you ſuffer ſuch hardſhips in
the world.” f
Learn, 1. An awful ſenſe of the divine perfeótions is the beſt antidote
againſt the fear of fufferings; did we fear God more, we ſhould certainly
flar men leſs. -
2. The hope and faith of a chriſtian are defenſible against all the world;
there may be a good reaſon given for religion, it is not a fancy, but a
rational ſcheme revealed from heaven, ſuited to all the neceſſities of
miſerable finners, and centering entirely in the glory of God through
Jeſus Christ. - #
3. Every christian is bound to anſwer and apologize for the hope that
is in him ; christians ſhould have a reason ready for their christianity,
that it may appear they are not ačtuated either by folly or fancy; this
defence may be neceſſary more than once or twice, ſo that chriſtians
ſhould be always prepared to make it, either to the magiſtrate, if he de-
mand it, or to any inquiſitive ſerious chriſtian, who defires to know it
for his information or improvement.
4. Theſe confeſſions of our faith ought to be made with meekness and
Jear ; apologies for our religion ought to be made with modeſty and
meekness, in the fear of God, with jealouſy over ourſelves, and reverence
to our ſuperiors. -
16. Having a good conſcience; that whereas they ſpeak
evil of you, as of evil-doers, they may be aſhamed that
falſely accuſe your good converſation in Chriſt. 17. For
it is better, if the will of God be ſo, that ye ſuffer for
well-doing, than for evil-doing.
The confeſſion of a chriſtian’s faith cannot credibly be ſupported but
by the two means here ſpecified—a good conscience, and a good conver.
sation. Conscience is good, when it does its office well, when it is kept
pure and uncorrupt, and clear from guilt ; then it will juſtify you, though
men accuse you. A good conversation in Christ is a holy life, according
to the doćtrine and example of Chriſt; “Look well to your conscience,
and to your conversation ; and then, though men speak evil of you, and
Jalsely accuse you as evil-doers, you will clear yourſelves, and bring them
to ſhame. Perhaps you may think it hard to suffer for well-doing, for
keeping a good conscience, and a good conversation; but be not diſcou-
raged ; for it is better for you, though worſe for your enemies, that you
suffer for well-doing, than for evil-doing.” ... *
Learn, 1. The moſt conſcientious perſons cannot eſcape the cenſures
and ſlanders of evil men; they will speakevil of them, as of evil-doers, and
charge them with crimes which their very ſouls abhor; Chriſt and his
, apoſtles were ſo uſed.
2. A good conscience, and a good conversation are the beſt means to
fecure a good name ; theſe give a ſolid reputation, and a laſting one.
3. Falſe accuſation generally turns to the accuſer’s ſhame, by diſcover-
ing at laſt the accuſer’s indiſcretion, injuſtice, falſehood, and uncharitable-
neſs.
4. It is ſometimes the will of God that good people ſhould suffer for
well-doing, for their honeſty and for their faith. * t
5. As well-doing ſometimes expoſes a good man to ſuffering, fo evil.
doing will not exempt an evil man from it. The apoſtle ſuppoſes here
that a man may ſuffer for both. If the ſufferings of good people for
well-doing be ſo ſevere, what will the ſufferings of wicked people be for
evil-doing P It is a ſad condition that that perſon is in, upon whom fin
|
us to God, to reconcile us to God, to give us access to the Father,
and ſuffering meet together at the ſame time; fin'makes
be extreme, unprofitable, comfortleſs, and deſtructive.
18. For Chriſt alſo hath once ſuffered for fins, the juſt
for the unjuſt, that he might bring us to God, being put
to death in the fleſh, but quickened by the spirit. *
The example of Chriſt is here propoſed as an argument for patience
under ſufferings, the ſtrength of which will be diſcerned, if we onfider.
the ſeveral points contained in the words; obſerve therefore,
1. Jeſus Chriſt himſelf was not exempted from ſufferings in this life, ,
th9ugh he had no guilt of his own, and could have declini all ſuffering .
if he had pleaſed.
2. The reaſon or meritorious cauſe of Chriſt's ſuffering was the fins of
men ; Christ suffered for ſºns. The ſufferings of Christ were a true and
Proper puniſhment; this puniſhment was ſuffered, to expiate and to make
an atonement for ſºn ; and it extends to all fins. -
3. In the caſe of our Lord’s ſuffering, it was the Just that ſufferedfor
th; uſust; he substituted himſelf in our room and stead, and bore our
*quities; he that knew no sin, ſuffered instead of them that knew no
righteouſneſs. -
4. The merit and perfection of Christ’s sacrifice, were ſuch, that for
him to ſuffer once was enough ; the legal ſacrifices were repeated from .
day to day, and from year to year; but “the ſacrifice of Christ, once
offered, purgeth away fin,” Heb. 7. 27.—9. 26, 28.—10. 10, 12, 14.
5. The bleſſed end and deſign of our Lord's ſufferings, were, to firing
to render
us and our ſervices acceptable, and to bring us to eternal glory, Eph. 2.
13, 18.-3. 12. Heb. 10. 21, 22. - -
6. The iſſue and event of Christ's suffering, as to himſelf, were theſe,
he was put to death in his human nature, but he was quickened and raiſed
again by the Spirit. - -
Now if Christ was not exempted from ſufferings, why ſhould christians
expect it If he ſuffered, to expiate fins, why ſhould not we be content
when ºr ſufferings are only for trial and correótion, but not for expia-
tion? If he, though perfectly just, why ſhould not we, who are all cri.
minals 2 If he once ſuffered, and then entered into glory, ſhall not we be
patient under trouble, fince it will be but a little time and we ſhall fol-
low him to glory : If he suffered, to bring us to God, ſhall not we ſubmit
to difficulties, fince they are of ſo much uſe to quicken us in our retur
to God, and in the performance of our duty to him : . -
ſufferings to
19. By which alſo he went and preached unto the
ſpirits in priſon; 20. Which ſometime were diſobedient,
when once the long-ſuffering of God waited in the days
ſ
|
t
|
|
of Noah, while the ark was a preparing, wherein few,
that is, eight ſouls, were ſaved by water.
Here the apostle paſſes from the example of Christ to that of the old
world, and ſets before the Jews, to whom he wrote, the different event
of thoſe who believed and obeyed Christ preaching by Noah, from them
that continued diſobedient and unbelieving; intimating to the Jews, that
they were under a like ſentence. God would not wait much longer upon
them ; they had now an offer of mercy, thoſe that accepted of it ſhould
be ſaved, but thoſe who reječted Christ and the goſpel ſhould be as cer-
tainly destroyed as ever the diſobedient in the times of Noah were:
Obſerve here, 1. The preacher; Christ Jeſus, who interested himſelf
in the affairs of the church and of the world, ever fince he was firſt pro-
miſed to Adam, Gen. 3. 15. He went, not by a local motion, but by
ſpecial operation, as God is frequently ſaid to move, Gen. 11. 5. Mic.
1. 3. Hoſ. 5, 15. He went and preached, by his Spirit ſtriving with
them, and inſpiring and enabling Enoch and Noah to plead with them,
and preach righteousness to them, as 2 Pet. 2.5., . -
2. The hearers; becauſe they were dead, and diſembodied when the
apoſtle ſpeaks of them, therefore he properly calls them spirits now in
prison; not that they were in prison when Christ preached to them, as
the vulgar Latin tranſlation and the popiſh expoſitors pretend. g
3. The fin of theſe people; they were disobedient, that is, rebellious,
unpersuadable and unbelieving, as the word ſignifies ; this their fin is ag-
gravated from the patience and long-suffering of God, which once waited
| upon them 120 years together, while Noah was preparing the ark, and
; by that, as well as by his preaching, giving them fair warning of what
| was coming upon them,
4. 4. The event of all; their bodies were drowned, and their ſpirits caſt -
into hell, which is called a prison; (Matth. 5, 25. 2 Pet. 2.4, 5.) but
Nº. and his family, who believed and were obedient, were saved in the
(Zºe . . . . . . . ;-
. Learn, (1.)"God takes exačt notice of all the means and advantages
that people in all ages have had for the ſalvation of their ſouls; it is put
to the account of the old world, that Chriſt offered them his help, ſent
his Spirit, gave them fair warning by Noah, and waited a long time for
their amendment. – . . .
(2.) Though the patience of God wait long upon finners, yet it will
expire at laſt : it is beneath the majeſty of the great God always to wait
upon man in vain.
(3.) The ſpirits of diſobedient finners, as ſoon as they are out of their
bodies, are committed to the priſon of hell, from whence there is no re-
demption.
(4.) The way of the moſt is neither the beſt, the wiſeſt, nor the ſafeſt ||
way to follow ; better to follow the eight in the ark than the eight mil-
lions drowned by the flood and damned to hell.
21. The like figure whereunto, even baptiſm, doth alſo
now ſave us, (not the putting away of the filth of the fleſh,
but the anſwer of a good conſcience toward God,) by the
`reſurreótion of Jeſus Chriſt: *
Noah's ſalvation in the ark upon the water, prefigured the ſalvation -
of all good chriſtians in the church by baptism; that temporal ſalvation
by the ark was a type, the antitype whereunto is the eternal ſalvation of
believers by baptism ; to prevent mistakes about which, the apostle does,
1. Declare what he means by ſaving baptism ; not the outward ceremony
of waſhing with water, which, in itſelf, does no more than put away the
jëlth of the flesh, but it is that baptiſm wherein there is a faithful anſwer
or restipulation of a reſolved good conſcience engaging to believe in, and
be entirely, devoted to, God the Father, Son, and Holy Ghoſt, re-
nouncing at the ſame time the fleſh, the world and the Devil. The bap.
tiſmal covenant, made anákept, will certainly ſave us. Waſhing is the
viſible fign; this is the thing fignified. 2. The apoſtle ſhews that the
efficacy of baptiſm to ſalvation depends, not upon the work done, but
upon the reſurrečtion of Chriſt; which ſuppoſeth his death, and is the
foundation of our faith and hope, to which we are rendered conformable
by dying to fin, and riſing again to holineſs and newneſs of life.
Learns (1.) The ſacrament of baptiſm, rightly received, is a means
and a pledge of ſalvation. Baptism now saveih us. God is pleaſed to
..". his bleſſings to us in and by his ordinances, Aéts 2. 38.-
. 16. - . ."
(2.) The external participation of baptiſm will ſave no man without
an anſwerable good conſcience and converſation. There muſt be the
answer ºf a good conscience toward God.—0āj. Infants cannot make ſuch
an anſwer, and therefore ought not to be baptized. Answer, The true
circumciſion was that of the heart and of the ſpirit, (Rom. 2. 29.)
which childrei. were no more capable of then, than our infants aré
capable of making this anſwer now ; yet they were allowed circumci.
fion at eight days old. The infants of the Chriſtian church therefore |
may be admitted to the ordinance with as much reaſon as the infants of
the Jewiſh, unleſs they are barred from it by ſome expreſs prohibition
of Chriſt. . . . . - -
22. Who is gone into heaven, and is on the right hand
ſubjećt unto him.
The apoſtle, having mentioned the death of Chriſt, (v. 18.) and his
reſurrection, (v. 21.) proceeds to ſpeak of his aſcenſion, and fitting at
the right hand of the Father, as a ſubječt fit to be confidered by #.
believers for their comfort in their ſuffering condition. If the advance.
ment of Chriſt was ſo glorious after his deep humiliation, let not his fol.
lowers deſpair, but expect that after theſe ſhort diſtreſſes they ſhall be
advanced to tranſcendent joy and glory.
Learn, 1. Jeſus Chriſt, after he had finiſhed his labours and his ſuffer-
ings upon earth, aſcended triumphantly into heaven, of which ſee A&s |
1. 9...11. Mark 16. 19. He went to heaven, to receive his own ac-
quired crown and glory, (John 17. 5.) to finiſh that part of his media.
torial work which could not be done on earth, and make interceffion for
his people ; to demonſtrate the fulneſs of his ſatisfaction; to take poſ.
| latter part it ſignifies man’s corrupt nature.
'The Redućtion of sin.
ſeſſion of heaven for his people, to prepare manſions for them, and to
ſend down the Comforter, who was to be the Firſt-fruits of his interceſ.
fion, John 16. 7. . . . . . . . - - -
2. Upon his aſcenſion into heaven, Chriſt is enthroned at the right
hand of the Father. His being ſaid to sit there, imports abſolute reſt
aná ceſſatioh from all further troubles and ſufferings, and an advancement
to the higheſt perſonal dignity and ſovereign power. -
3. Angels, authorities, and powers, are all made ſubjećt to Chriſt
Jeſus ; all power in heaven and earth, to command, to give law, iſſue
orders, and pronounce a final ſentence, is committed to Jeſus, God-man,
which his enemies will find to their everlaſting ſorrow and confuſion, but
his ſervants to their eternal joy and ſatisfaction.
CHAP. IV.
The work of a christian is twofold—doing the will of God, and suffering his
pleasure. This chapter directs us in both. The duties we are here ex-
horted to employ ourselves in, are, the mortification offin, living to God,
sobriety, prayer, charity, hospitality, and the best improvement of our
talents, which he aposile presses wbon christians from the consideration
of the time théy have lost in their sins, and the approaching end of all
things, v. 1...12. The directions for sufferings, are, that we should not
be surprised at them, but rejoice in them, only take care not to suffer as
evil-doers. He intimates, that their trials were near at hand, that their
souls were in danger as well as their bodies ; and the best way to pre-
serve their souls, is, to commit them to God in well-doing.
1. LNORASMUCH then as Chriſt hath ſuffered for us
..' in the fleſh, arm yourſelves likewiſe with the ſame
mind: for he that hath ſuffered in the fleſh, hath ceaſed
from ſin; -
The apoſtle here draws a new inference from the confideration of
Chriſt’s ſufferings. . As he had before made uſe of it to perſuade to pa-
tience in ſuffering, ſo here to mortification of fin. The antecedent or
ſuppoſition is, that Christ hath suffered for us in the fleſh, or in his human
nature. The conſequent or inference is, “Arm and fortify yourſelves
likewiſe with the ſame mind, courage, and reſolution.” The word fleſh.
in the former part of the verſe fignifies Chriſt’s human nature, but in the
So the fenſe is, “As
Chriſt ſuffered in his human nature, do you, according to your baptiſma}
vow and profeſſion, make your corrupt nature ſuffer, by putting to death
the body of fin by ſelf-denial and mortification ; for if you do thus ſuffer
in the fleſh, or make the fleſh ſuffer, you will be conformable to Chriſt
in his death and reſurre&tion, and will cease from sin.” -
Learn, 1. Some of the ſtrongeſt and beſt arguments againſt all ſorts of
fin are taken from the ſufferings of Chriſt. All ſympathy and tender-
neſs for Chriſt as a ſufferer are loſt if you do not put away fin. He
| died, to deſtroy it; and though he could cheerfully ſubmit to the worſ:
ſufferings, yet he could never ſubmit to the leaſt fin.
2. The beginning of all true mortification lies in the mind; not in
penances and hardſhips upon the body. The mind of man is carnai, full
of enmity; the underſtanding is darkened, being alienated from the life
of God, Cph. 4, 18. Man is not a ſincere creature, but partial, blind,
and wicked, till he be renewed and fančtified by the regenevating grace
of God. .” - - :
of God; angels and authorities and powers being made - . .
2. That he no longer ſhould live the reſt of his time
in the fleſh to the lufts of men, but to the will of God.
Here the apoſtle explains what he means by being dead to fin, and
ceaſing from fin. Negatively, a chriſtian ought no onger to live the rest
of his time in the flesh, to the finful luſts and corrupt deſires of carna?
wicked men ; but poſitively, he ought to conform himſelf to the revealed
will of the holy God. ‘. . . . . .
Learn, 1. The luſts of men are the ſprings of all their wickedneſs, Jame
1. 13, 14. Let occaſional temptations be what they will, they could
net prevail, were it not for men’s own corruptions,
2. All good chriſtians make the will of God, not their own luſts or de-
fires, the rule of their lives and actions.
3. True converſion makes a marvellous change in the heart and life of
every one who partakes of it. It brings a man off from all his old:
faſhionable, and delightful luffs, and from the common ways and vices of

A.D. 66.
The Redućtion of ſin.
I PETER, IV.
the world, to the will of God. It alters the mind, judgment, affections,
way, and converſation of every one who has experienced it.
3. For the time paſt of our life may ſuffice us to have
wrought the will of the Gentiles, when we walked in laſ.
civiouſneſs, luſts, exceſs of wine, revellings, banquetings,
and abominable idolatries:
Here the apoſtle argues from equity. “It is but juſt, equal, and rea-
ſonable, that as you have hitherto all the former part of your life ſerved
fin and Satan, ſo you ſhould now ſerve the living God.” Though theſe
were Jews to whom the apoſtle writes, yet living among the Gentiles,
they had learned their way. e
Learn, 1. When a man is truly converted, it is very grievous to him
to think how the time paſt of his life has been ſpent ; the hazard he
has run ſo many years; the miſchief he has done to others ; the dif-
honour done to God, and the loſs he has ſuſtained, are very afflićting to
him. *
2. While the will of man is unſanétified and corrupt, he walks con-
tinually in wicked ways; he makes them his choice and delight, his
work and buſineſs, and he makes a bad condition daily worſe and worſe.
3. One fin allowed, draws on another. Here are fix named, and they
have a connexion and dependence one upon another. (1.) Laſciviouſ.
neſs or wantonneſs, expreſſed in looks, gesture, or behaviour, Rom.
13. 13. (2.) Lusts, ačts of lewdneſs, ſuch as whoredom and adultery.
(3.) Exceſs of wine, though, ſhort of drunkenneſs, an immoderate uſe of
it, to the prejudice of health or buſineſs, is here condemned. (4.)
Fevellings, or luxurious feaſtings, too frequent, too full, or too expen-
five. (5.) Banquetings, by which is meant gluttony, or exceſs in eat-
ing. (6.j Abominable idolatry; the idol-worſhip of the Gentiles was
attended with lewdneſs, drunkenneſs, gluttony, and all forts of brutality
and cruelty; and theſe Jews living long among them were, ſome of them
at leaſt, debauched and corrupted by ſuch practices.
4. It is a christian's duty not only to abstain from what is groſsly
wicked, but alſo from thoſe things that are generally the occaſions of
fin, or carry the appearance of evil. Exceſs of wine and immoderate
feasting is forbidden as well as luſt and idolatry.
4. Wherein they think it ſtrange that ye run not with
them to the ſame exceſs of riot, ſpeaking evil of you :
Here you have the viſible change wrought in thoſe who in the fore-
going verſe were repreſented as having been in the former part of their
fife very wicked. They no longer run on in the ſame courſes, or with
the ſame companions, as they uſed to do. . Hereupon obſerve the con-
dućt of their wicked acquaintance toward them. e
1. They think it ſtrange, they are ſurpriſed and wonder at it, as at
ſomething new and unuſual, that their old friends ſhould be ſo much
altered, and not run with as much violence as they uſed to do to the
ſame exceſs of riot, to the ſottiſh exceſſes and luxury which before they
had greedily and madly followed. . º º
2.They ſpeakevil of them. . Their ſurpriſe carries them to blaſphemy.
They ſpeak evil of their perſons, of their way, their religion, and their
od.
G Learn, (1.) They that are once really converted, will not return to
their former éourſe of life, though ever ſo much tempted by the frowns
or flatteries of others to do ſo. Neither perſuaſions nor reproach will
prevail with them to be or to do as they were wont to do.
(2.)
ungodl
fond of; that they ſhould b
incredible ; that they ſhould
zealous where they have no viſible intereſt to ſerve, and depend ſo muc
upon hope. * -
(3.) The be • A •
and ſanders of thoſe who are irreligious.
good man the moſt e
isy the uncharitable and ill-natured world;
elieve many things which to others fee
and goodneſs. -
5. Who ſhall give account to him tha
the quick and the dead.
t
For the comfort of the ſervants of God, it is here added, that a
Vol. V. No. 106. -
The temper and behaviour of true chriſtians ſeem very ſtrange toº,
y men—That they ſhould deſpiſe that which every one elſe is."
delight in what is irkſome and tedious, be ºf
#
ſt ačtions of religious people cannot eſcape the cenſures
Thoſe ačtions which coſt at
pains, hazard, and ſelf-denial, ſhall be moſt cenſured ſº
they will ſpeak evil of goodºº tº tº *
...,"jºy themſelves reap the fruits of their charity, piety,\yourſelves: for charity ſhall cover the multitude of fins.
t is ready tC) judge" k
nM
1 wicked people, eſpecially thoſe who ſpeak evil of thoſe who are not as
bad as themſelves, ſhall give an account, and be put to give a reaſon of
their behaviour, to him who is ready to judge, that is both able and
duly authorized, and who will ere long judge and paſs ſentence upon all
who ſhall then be found alive, and all ſuch as being dead ſhall then be
raiſed again, Jam. 5, 8, 9. 2 Pet. 3. 9.
Learn, The malignant world ſhall in a little time give an account to
the great God of all their evil ſpeeches againſt his people, Jude 14, 15.
They will ſoon be called to a ſad account for all their curſes, their fooliſh
{. their ſlanders and falſehoods, uttered againſt the faithful people of
OCle
6. For this cauſe was the goſpel preached alſo to them
that are dead, that they might be judged according to
men in the fleſh, but live according to God in the Spirit.
Some underſtand this difficult place thus; For this cauſe was the goſ:
pel preached to all the faithful of old, that are now dead in Chriſt, that
thereby they might be taught and encouraged to bear the unrighteous
judgments and perſecutions which the rage of men put upon them in the
flesh, but might live in the Spirit unto God. Others take the expreſſion,
that they might be judged according to men in the flesh, in a ſpiritual ſenſe,
thus ; The goſpel was preached to them, to judge them, condemn them,
and reprove them, for the corruption of their natures, and the viciouſ-
neſs of their lives; while they lived after the manner of the heathen, or
the mere natural man; and that, having thus mortified their fins, they
might live according to God, a new and ſpiritual life. Take it thus;
and thence, * - r
Learn, 1. The mortifying of our fins and living to God, are the ex-
pećted effects of the goſpel preached unto us. -
2. God will certainly reckon with all thoſe who have had the goſpel
preached unto them, but without theſe good effects produced by it.
God is ready to judge all thoſe who have received his goſpel in vain.
3. It is no matter how we are “judged according to men in the fleſh,
if we do but live according to God in the Spirit.”
7. But the end of all things is at hand: be ye
therefore
ſober, and watch unto prayer. .
t
We have here an awful poſition or doćtrine, and an inference drawn
from it. The poſition is, that the end of all things is at hand. “The
miſerable deſtruction of the Jewiſh church and nation foretold by our
Saviour, is now very near; conſeq':ently, the time of their perſecution
and your ſufferings is but very ſhort. Your own life and that of your
enemies will ſoon come to their utmoſt period. Nay, the world itſelf
will not continue very long. The conflagration will put an end to it;
and all things muſt be ſwallowed up in an endleſs eternity. . The infer-
ence from this is, Beye therefore sober. Let the frame and temper of
your minds be grave, ſtayed, and ſolid; and obſerve ſtrićt temperance
and ſobriety in the uſe of all worldly enjoyments. Do not ſuffer your-
ſelves to be caught with your former fins and temptations, v. 3. And
watch unto prayer. Take care that you be continually in a calm, fober
diſpoſition, fit for prayer; and that you be frequent in prayers, left this
end come upon you unawares.” Luke 21, 34. Matth. 26.49, 41.
Learn, 1. The confideration of our approaching end is a powerful
argument to make us ſober in all worldly matters, and earneſt in religious
affairs.
* 2. They who would pray to purpoſe, muſt watch unto prayer. They
muſt watch over their own ſpirits, watch all fit opportunities, and do
their duty in the beſt manner they can: . -
# 3. The right ordering of the body is of great uſe to promote the
"good of the ſoul. When the appetites and inclinations of the body are
fºreſtrained and governed by God’s word and true reaſon, and the intereſts
ºf the body are ſubmitted to the intereſts, and neceſſities of the ſoul ;
then it is not the ſoul's enemy, but its friend and helper.
*
º
8. And above all things have fervent charity among
Here is a noble rule in chriſtianity. The grace recommended is cha-
Chriſtians ought to love one another; which
*implies an affection to their perſons, a defire of their welfare, and a
earty endeavour to promote *. * mutual affection muſt not be
ºrity among yourselves.









A. D. 66. I PET
- * - ºn • .. - ' v ii a’ſ +
cold, but fervent, that is, ſincere, ſtron and laſting. # ſort of
earneſt affection is recommended above all things : which ſhews the
importance of it, Col. 3. 14. It is greater than faith of hope, 1 Čor.
13, 13. One excellent effect of it is, that it will cover a multitude
of sins. .. - * * , , º * - º {
Learn, 1. There ought to be in all chriſtians a more fervent charity.
towards one another, than towards other men; Have charity among your-
selves. He does not ſay, for pagans, for idolaters, or for apoſtates, but
among yourselves. Let brotherly love continue, Heb. 13, 1. There is a
ſpecial relation between all fincere chriſtians, and a particular amiableneſs
and good in them, which require ſpecial affection.
2. It is not enough for chriſtians not to bear malice, or to have com-
mon reſpect for one another, they muſt intenſely and fervently love each
other. ... , , ,
3. It is the property of true charity to cover a multitude of sins. It
inclines people to forgive and forget offences againſt themſelves; to cover
and conceal the fins of others, rather than aggravate them and ſpread
them abroad. It teaches us to love thoſe who are but weak, and who
have been guilty of many evil things before their converſion ; and it
prepares for mercy at the hand of God, who hath promiſed to forgive
them that forgive others, Matth. 6. 14.
9. Uſe hoſpitality one to another, without grudging.
The hoſpitality here required, is, a free and kind entertainment of
ſtrangers and travellers. The proper objećts of a chriſtian's hoſpitality,
are, one another. The nearneſs of their relation, and the neceſſity of
their condition in thoſe times of perſecution and diſtreſs, obliged chriſ.
tians to be hoſpitable one to another. Sometimes chriſtians were ſpoiled
of all they had, and were driven away to diſtant countries for ſafety. In
this caſe they mutt ſtarve, if their fellow-chriſtians would not receive
them. Therefore it was a wiſe and neceſſary rule which the apoſtle here
laid down. It is elſewhere commanded, Heb. 13. 1. Rom. 12. 13.
The manner of performing this duty, is this; it muſt be done in an eaſy,
kind, handſome manner, without grudging or grumbling at the expenſe
or trouble. , - r W -
Learn, 1. Chriſtians ought not only to be charitable, but hoſpitable,
one to another. * - - - * * W , r
2. Whatever a chriſtian does by way of charity or of hoſpitality, he
ought to do it cheerfully, and without grudging. Freely you have re-
ceived, freely give.
10. As every man hath received the gift, even ſo miniſter
the ſame one to another, as good ſtewards of the manifold
* }
*
*
grace of God.
Here the apoſtle gives, direction about the improvement of talents.
The rule is, that, whatever gift, ordinary or extraordinary; whatever
Power, ability, or capacity of doing good is given to us, we ſhould miniſ.
ter, or do ſervice, with the ſame one to another; accounting ourſelves
º but only stewards of the manifold grace, or the various gifts
OI Usod. . . -
Learn, 1. Whatever ability...we have of doing good, we muſt own it
to be the gift of God, and aſcribe it to his grace.
2. Whatever gifts we have received, we ought to look upon them as
received for the uſe one of another. We muſt not aſſume them to our.
felves, or hide them in a napkin, but do ſervice with them one to another
in the beſt manner we are able. , - -
3. In receiving and uſing the manifold gifts of God, we muſt look.
upon ourſelves as ſtewards only, and act accordingly. The talents
are intruſted with, are our Lord’s goods, and muſt be employed as
directs. And it is required in a ſteward, that he be found faithful. . . i
i
iſ
t
11. If any man ſpeak, let him ſpeak as the oracles of
God; if any man miniſter, let him do it as of the abilit
which God giveth: that God in all things may be glös
rified through Jeſus Chriſt; to whom be praiſe and dom;
nion for ever and ever. Amen. * F ,
ſpeaking and miniſtering ; concerning which he gives theſe rules. Ad iº
If any man, whether a miniſter in public, or a chriſtian in private cofi."
'ference, ſpeak or teach, he muſt do it as the oracles of God; º,
The apoſtle exemplifies his direction about gifts in two particular-f
direct us as to the matter of our ſpeech. What chriſtians in private;
ſ
.# becauſe their’s may properly be called Chriſt’s ſufferings.
º | ||
ER, IV. Various Exhortations,
miniſters in public, teach and ſpeak, muſt be the pure word and oracles of
God." As to the manner of ſpeaking, it muſt be with the ſeriouſneſs,
"reverence, and ſolemnity, that become thoſe holy and divine oracles. 2.
: If any man minister, either as a deacon diſtributing the alms of the
'church, and taking care of the poor, or as a private perſon, by charitable
gifts and contributions, let him do it as of the ability which God giveth.
He who has received plenty and ability from God, ought to minister
plentifully, and according to his ability. Theſe rules ought to be fol.
lowed and pračtiſed for this end ; that God in all things, in all your gifts,
miniſtrations, and ſervices, may be glorified; “that others may ſee your
good works, and glorify your Father who is in heaven ;” (Matth.
5. 16.) through Jesus Christ, who has procured and given theſe gifts to
men, (Eph. 4, 8.) and through wholm alone we and our ſervices are
accepted of God; (Heb. 13, 15.) to whom, Jeſus Chriſt, be praiſe and
dominion for ever and ever. Amen.
Learn, (1.) It is the duty of chriſtians in private, as well as miniſ.
ters in public, to ſpeak to one another of the things of God, Mal. 3. 16.
Eph. 4, 29. Pſ. 145, 10... 12.. . t
(2.) It highly concerns all predºhers of the goſpel to keep cloſe to
the word of God, and to treat that word as becomes the oracles of God.
(3.) Chriſtians muſt not only do the duties of their place, but they
muſt do it with vigour, and according to the best of their abilities. The
nature of a christian’s work, which is high work and hard work, the
goodneſs and kindneſs of the Maſter, and the excellency of the reward,
all require that our endeavours ſhould be ſerious and vigorous ; and that
whatever we are called to do for the honour of God and the good of
others, we ſhould do it with all our might. , -
(4.) In all the duties and ſervices of life, we ſhould aim at the glory
of God as our chief end; all other views muſt be ſubſervient to that,
which would ſančtify our common actions and affairs, 1 Cor. 10. 31.
(5.) God is not glorified by any thing we do, if we do not offer it to
him through the mediation and merits of Jeſus Chriſt. “God in all
things muſt be glorified through Jeſus Chriſt,” who is the only Way to
the Father.
(6.) The apoſtle’s adoration of Jeſus Chriſt, and aſcribing unlimited
and everlaſting praiſe and dominion to him, prove that Jeſus Chriſt is the
moſt high God over all bleſſed for evermore. Amen.
. . . .
•, tº
12. Beloved, think it not ſtrange concerning the fiery
trial which is to try you, as though ſome ſtrange thing
happened unto you : 13. But rejoice, inaſmuch as ye
are partakers of Chriſt's ſufferings; that when his glory
ſhall be revealed, ye may be glad alſo with exceeding joy.
The frequent repetition of counſel and comfort to chriſtians confidered
as ſufferers, in every chapter of this epiſtle, ſhews, that the greateſt dan-
ger theſe new converts were in, aroſe from the perſecutions to which
their embracing of chriſtianity expoſed them. The good behaviour of
chriſtians under ſufferings, is the moſt difficult part of their duty, but
yet neceſſary both for the honour of Chriſt and their own comfort; and
therefore the apoſtle, having exhorted them in the former part of this
chapter to the great duty of mortification, comes here to dire& them in
the neceſſary duty of patience under ſuffering. An unmortified ſpirit is
very unfit to bear trials,
Qbſerve, 1. The apoſtle's kind manner of addreſs to theſe poor de-
ſpiſed chriſtians; they were his beloved.
2. His advice to them, relating to their ſufferings, which is, that they
ſhould not think them strange, nor be ſurpriſed at them, as if ſome unex-
pećted event befell them ; for though they be ſharp and fiery, yet they
| are defigned only to try, not to ruin them ; to try their fincerity,
ſtrength, patience, and truſt in God.
On the contrary, they ought rather to rejoice under their ſufferings,
They are of
, the ſame kind, and for the ſame cauſe, that Chriſt ſuffered; they make
us conformable to him; he ſuffers in them, and feels our infirmities ;
and if we be partakers of his ſufferings, we ſhall alſo be made partakers of
his glory, and ſhall meet him with exceeding joy at his great appearing to *
judge his enemies, and crown his faithful ſervants, 2 Theſſ. 1.7, &c.
Learn, (1.) True chriſtians love and own the children of God in
their loweſt and moſt diſtreſfing, circumſtances. The apoſtle owns theſe
poor, afflićted chriſtians, and calls them his beloved. True chriſtians
never look more amiable one to another than in their adverſities.
(2.) There is no reaſon for chriſtians to think ſtrange, or to wonder,









A. D. 66.
Fortitude and Circumſpection.
I PETER, IV.
accepts of us to be his diſciples.
(3.) Chriſtians ought not only to be patient, but to rejoice, in their
ſharpeſt and foreſt ſufferings for Chriſt, becauſe they are tokens of divine
favour ; they promote the goſpel, and prepare for glory. They who
rejoice in their ſufferings for Chriſt, ſhall eternally triumph and rejoice
with him in glory.
14. If ye be reproached for the name of Chriſt, happy
are ye; for the ſpirit of glory and of God refleth upon
you : on their part he is evil ſpoken of, but on your part
he is glorified.
From the fiery trial the apoſtle deſcends to a lower degree of perſecu-
tion—that of the tongue by ſlander and reproach. He ſuppoſes this
fort of ſuffering would fall to their lot ; they would be reviled, evil-
ſpoken of, and ſlandered for the name or ſake of Chriſt. In ſuch caſe
he aſſerts, Happy are ye; the reaſon of which is, “Becauſe ye have
the Spirit of God with you, to fortify and comfort you ; and the Spirit
of God is alſo the Spirit of glory, that will carry you through all,
bring you off gloriouſly, and prepare and ſeal you up for eternal glory.
This glorious Spirit resteth upon you, refideth with you, dwelleth in
you, ſupporteth you, and is pleaſed with you ; and is not this an un-
ſpeakable privilege By your patience and fortitude in ſuffering, by your
dependence upon the promiſes of God, and adhering to the word which
the Holy Spirit hath revealed, he is on your part glorified; but by the
contempt and reproaches caſt upon you the Spirit itself is evil-ſpoken
of and blaſphemed.”
Learn, 1. The beſt men and the beſt things uſually meet with re-
proaches in the world. Jeſus Chriſt and his followers, the Spirit of God
and the goſpel, are all evil-ſpoken of.
2. The happineſs of good people not only conſiſts with, but even
flows from, their afflićtions; Happy are ye.
3. That man who hath the Spirit of God reſting upon him, cannot
be miſerable, let his afflićtions be ever ſo great; Happy are ye; for the
Spirit of God, &c.
4. The blaſphemies and reproaches which evil men caſt upon good
people, are taken by the Spirit of God as caſt upon himſelf; On their
part he is evil-spoken of
5. When good people are vilified for the name of Christ, his Holy
Spirit is glorified in them.
15. But let none of you ſuffer as a murderer, or as a
thief, or as an evil-doer, or as a buſy body in other men's
16. Yet if any man ſuffer as a Chriſtian, let
him not be aſhamed ; but let him glorify God on this
IIlatterS,
behalf.
One would think ſuch a caution as this needleſs to ſuch an excellent ſet
of chriſtians as theſe were. But their enemies charged them with theſe
and other foul crimes: therefore the apoſtle, when he was ſetting the
rules of the chriſtian religion, thought theſe cautions neceſſary, forbid-
ding every one of them to hurt the life or the eſtate and property of any
one, or to do any ſort of evil, or, without call and neceſſity to play the
bishop in another man’s charge, or buſy himſelf in other men's matters.
To this caution he adds a direction, that if any man suffer for the cauſe
of chriſtianity, and with a patient chriſtian ſpirit, he ought not to account
it a ſhame, but an honour to him; and ought to glorify God who hath
thus dignified him.
fins.
2. There is very little comfort in ſufferings, when we bring them upon
ourſelves by our own ſin and folly. It is not the ſuffering, but the cauſe,
that makes the martyr.
3. We have reaſon to thank God for the honour, if he calls us out to
ſuffer for his truth and goſpel, for any of the doćtrines or duties of
chriſtianity.
17. For the time is come that judgment muſt begin at
the houſe of God: and if it firſt begin at us, what ſhall
the end be of them that obey not the goſpel of God?
at the unkindneſſes and perſecutions of the world, becauſe they are fore.
warned of them. ...Shriſt himſelf endured them; and forſaking all, deny-
ing ourſelves, and bearing the croſs, are the terms upon which. Chriſt
Learn, 1. The beſt of men need to be warned againſt the worſt of
and patient perſeverance in well-doing, Rom. 2. 7.
The uſual method of Providence has been this: When God brings
great calamities and fore judgments upon whole nations, he generally
begins with his own people, Iſa. 10. 12. Jer. 25, 29. Ezek. 9. 6.
“Such a time of univerſal calamity is now at hand, which was foretold
by our Saviour, Matth. 24. 9, 10. This renders all the foregoing ex-
hortations to patience neceſſary for you. And you have two conſidera-
tions to ſupport you.” 1. “That theſe judgments will but begin with
you that are God’s houſe and family, and will ſoon be over : your trials
and correótions will not laſt long.” 2. “Your troubles will be but
light and ſhort, in compariſon of what ſhall befall the wicked world;
your own countrymen the Jews, and the infidels and idolatrous people
among whom you live. What shall the end be of then that obey not the
gospel of God P” - -
Learn, (1.) The beſt of God’s ſervants, his own houſehold, have ſo
much amiſs in them, as renders it fit and neceſſary that God ſhould
ſometimes correół and puniſh them with his judgments; Judgment begins
at the houſe of God. à ... g .
(2.) They who are the family of God, have their worſt things in this
life. Their worſt condition is tolerable, and will ſoon be over.
(3.) Such perſons or ſocieties of men as diſobey the gospel of God, are
not of his church and houſehold; though poſſibly they may make the
loudeſt pretenſions to it. The apoſtle diſtinguiſhes the diſobedient from
the houſe of God. • , ! . . " 4.
(4.) The ſufferings of good people in this life are demonſtrations of
the unſpeakable torments that are coming upon the diſobedient and un-
believing ; What shall the end be of those that obey not the gospel A Who
can expreſs or ſay how dreadful their end will be?
ſ
18. And if the righteous fºrcely bé ſaved, where ſhall
the ungodly and the ſinner appear? . . . . .
This whole verſe is taken from Prov. 11, 31. “Behold, the righte-
ous ſhall be recompenſed in the earth ; how much more the yicked and
the finner?” This the LXX tranſlate exactly as the apoſtle here quotes
them : whence we may learn, 1. The grievous ſufferings of good people
in this world are ſad preſages of much heavier judgments coming upon
impenitent finners. But if we take the ſalvation here in the higheſt
ſenſe, then we may learn, 2. It is as much as the beſt çań, dà, to ſecure
the ſalvation of their ſouls; there are ſo many ſufferings, temptations,
and difficulties to be overcome; ſo many fins to be mortified; the gate
is ſo ſtrait, and the way ſo narrow, that it is as much as the righteous can
do to be ſaved. Let the abſolute neceſſity of ſalvation, balance the dif-
ficulty of it. Confider, Your difficulties are greateſt at firſt; God offers
his grace and help; the conteſt will not laſt long; be but faithful to the
death, and God will give you the crown of life, Rev. 2. 10. 3. The
ungodly and the finner are unqueſtionably in a ſtate of damnation.
Where shall they appear 2 How will they ſtand before their Judge 2
Where can they ſhew their heads 2 If the righteous ſcarcely be ſaved, th
wicked muſt certainly periſh.
19, wherefore let them that ſuffer according to the
will of God, commit the keeping of their ſouls to him in
well-doing, as unto a faithful Creator. . . . ;
Here the apoſtle finiſhes his diſcourſe concerning ſufferings, and gives
this general advice; Let them that suffer according to the will of God,
look chiefly to the ſafety of their ſouls, which are put into hazard by
afflićtion, and cannot be kept ſecure otherwiſe than by committing them
to God, who will undertake the charge; if we commit them to him in
well-doing; for he is their Creator, and has out of mere grace made
many kind promiſes to them of eternal ſalvation, in which he will ſhew
himſelf faithful and true.
Learn, 1. All the ſufferings that befall good people, come upon them
according to the will ºf God. . . . . .” -
2. It is the duty of chriſtians, in all their diſtreſſes, to look more to
the keeping of their ſouls than to the preſerving of their bodies. The
ſoul is of greateſt value, and yet in moſt danger. If ſuffering from
without raiſe uneaſineſs, vexation, and other finful and termenting paſ-
fions within, the ſoul is then the greateſt ſufferer. If the ſoul be not well
kept, perſecution will drive people to apoſtaſy, Pſ. 125.3. q
3. The only way to keep the ſoul well, is, to commit it to God, in
well-doing. Commit your ſouls to God by ſolemn dedication, prayer,
A.D. 66.
4. Good people, when they are in afflićtion, have great encouragement
to commit their ſouls to God, becauſe he is their Creator, and faithful
in all his promiſes. , “ . . . . º
CHAP. V.
In which the apostle gives particular directions, first to the elders, how to
behave themselves toward their flock, in the four first verses ; then to the
3younger, to be obedient and humble, and to cast their care upon God, in
the three next verses. From thence to the end he exhorts all to sobriety,
watchfulness against temptations, and steadfastness in the faith, praying
earnestly for them ; and so concludes his epistle with a solemn dowology,
*nutual salutations, and his apostolical benediction.
1. THE 'elders which are among you I exhort, who
- am alſo an elder, and a witneſs of the ſufferings
of Chriſt, and alſo a partaker of the glory that ſhall be
revealed. w -
Here we may obſerve, 1. The perſons to whom this exhortation is
given ; to the preſbyters, paſtors, and ſpiritual guides of the church;
elders by office, rather than by age, miniſters of thoſe churches to whom
he wrote this epiſtle. 2. The perſon who gives this exhortation ; the
apoſtle Peter. I exhort ; and to give force to this exhortation, he tells
them he was their brother-preſbyter or fellow-elder; and ſo puts nothing
upon them but what he was ready to perform himſelf. . He was alſo a
witneſs of the sufferings of Christ, being with him in the garden, attend-
ing him to the palace of the high-prieſt, and, very likely, was a ſpectator
of his ſuffering upon the croſs at a diſtance among the crowd, Aćts
3. 15. He adds, that he was alſo a partaker of the glory that was in
ſome degree revealed at the transfiguration, (Matth. 17. 1.3.) and
ſhall be completely enjoyed at the ſecond coming of Jeſus Chriſt.
Learn, (1.) They whoſe office it is to teach others, ought carefully
to ſtudy their own duty, as well as teach the people their’s.
(2.) How different the ſpirit and behaviour of Peter were from that
of his pretended ſucceſſors He does not command and domineer, but
exhort. He does not claim ſovereignty over all paſtors and churches,
nor ſtyle himſelf prince of the apostles, vicar of Christ, or head of the
church, but values himſelf upon being an elder. All the apoſtles were
elders, though every elder was not an apoſtle.
(3.) It was the peculiar honour of Peter, and a few more, to be the
witneſſes of Chriſt’s ſufferings; but it is the privilege of all true chriſ.
tians to be partakers of the glory that ſhall be revealed.
2. Feed the flock of God which is among you, taking
the overſight thereof, not by conſtraint, but willingly;
not for filthy lucre, but of a ready mind; 3. Neither as
being lords over God’s heritage, but being enſamples to
the flock.
Here you have the paſtor’s duty deſcribed, and the manner how that
duty ought to be performed. The paſtoral duty is three-fold. 1. To
jeed the flock; by preaching to them the fincere word of God, and ruling
them according to ſuch directions and diſcipline as the word of God
preſcribes : both which are implied in this expreſſion, Feed the flock.
2. The paſtors of the church muſt take the oversight thereof. The
elders are exhorted to do the office of biſhops, (as the word ſignifies,)
by perſonal care and vigilance over all the flock committed to their
charge. 3. They muſt be examples to the fock, and pračtiſe the holi-
meſs, ſelf-denial, mortification, and all other chriſtian duties, which they
preach and recommend to their people. -
Theſe duties muſt be performed, not by conſtraint, not becauſe you
muſt do them, not from compulſion of the civil power, or conſtraint for
fear of ſhame, but from a willing mind that takes pleaſure in the work :
not for filthy lucre, or any emoluments and profits attending the place
where you refide, or any perquiſite belonging to the office, but of a ready
mind; regarding the flock more than the fleece, ſincerely and cheerfully
endeavouring to ſerve the church of God; neither as being lords over
God’s heritage, tyrannizing over them by compulſion and coercive force,
or impoſing unſcriptural and human inventions upon them, inſtead of
neceſſary duty, Matth. 20. 25, 26. 2 Cor. 1.24. -
Learn, (1.) The eminent dignity of the church of God, and all the
I PETER, V.
toral office, the apoſtle ſets before them the crown of glory
Advice to Elders.
true members of it. Theſe poor, diſperſed, ſuffering chriſtians were the
flock of God. The reſt of the world is a brutal herd. Theſe are an
orderly flock, redeemed to God by the great Shepherd, living in holy
love and communion one with another, according to the will of God.
They are alſo dignified with the title of God’s heritage or clergy; his
peculiar lot, choſen out of the common multitude for his own people, to
enjoy his ſpecial favour, and to do him ſpecial ſervice. The word is
never reſtrained in the New Teſtament to the miniſters of religion only.
(2.) The paſtors of the church ought to confider their people as the
jlock of God, as God’s heritage, and treat them accordingly. They are not
their’s, to be lorded over at pleaſure; but they are God’s people, and
ſhould be treated with love, meekneſs, and tenderneſs, for the ſake of
him to whom they belong. - # w
(3.) Thoſe miniſters who are either driven to the work by neceſſity,
or drawn to it by filthy lucre, can never perform their duty as they
ought, becauſe they do not do it willingly, and with a ready mind.
(4.) The beſt way a miniſter can take to engage the reſpect of a
people, is, to diſcharge his own duty among them in the beſt manner
that he can, and to be a conſtant example to them of all that is good.
4. And when the chief Shepherd ſhall appear, ye ſhall
receive a crown of glory that fadeth not away.
In oppoſition to that filthy lucre which many propoſed to themſelves
as their principal motive in their undertaking and diſcharge of the paſ-
* defigned by
the great Shepherd Jeſus Chriſt, for all his faithful miniſters. -
Learn, 1. Jeſus Chriſt is the chief Shepherd of the whole flock and
heritage of God. He bought them, and rules them; he defends and
ſaves them for ever. He is alſo the chief Shepherd over all inferior
ſhepherds ; they derive their authority from him, ačt in his name, and
are accountable to him at laſt.
2. This chief Shepherd will appear to judge all miniſters and under-
ſhepherds, to call them to account, whether they have faithfully diſ.
charged their work both publicly and privately, according to the forego-
ing direétions. -
3. They that are found to have done their duty, ſhall have what is
infinitely better than temporal gain; they ſhall receive from the grand
Shepherd a high degree of everlaſting glory, a crown of glory that fadeth
not away.
5. Likewiſe ye younger, ſubmit yourſelves unto the
elder. Yea, all of you be ſubjećt one to another, and be
clothed with humility: for God reſiſteth the proud, and
giveth grace to the humble. f
Having ſettled and explained the duty of the paſtors or ſpiritual guides
of the church, he comes now to inſtrućt the flock how to behave them-
ſelves to their miniſters, and to one another; he calls them the 3younger,
as being generally younger than their grave paſtors, and to put them in
mind of their inferiority, the term younger being uſed by our Saviour to
fignify an inferior : (Luke 22, 26.) he exhorts thoſe that are younger
and inferior, to submit themselves to the elder, to give due reſpect and
reverence to their perſons, and to yield to their admonitions, reproof, and
authority, enjoining and commanding what the word of God requires,
Heb. 13. 17. As to one another, the rule is, That they ſhould all be
subject one to another, ſo far as to receive the reproofs, and counſels one
of another, and be ready to bear one another’s burthens, and perform all
the offices of friendſhip and charity one to another; and particular per-
ſons ſhould ſubmit to the dire&tions of the whole ſociety, Eph. 5. 21.
Jam. 5. 16. Theſe duties of ſubmiſſion to ſuperiors in age or office, and
subjection to one another, being contrary to the proud nature and ſelfiſh
intereſts of men, he adviſes them to be clothed with humility; “Let your
minds, behaviour, garb, and whole frame, be adorned with humility, as the
moſt beautiful habit you can wear; this will render obedience and duty.
eaſy and pleaſant; but if you be diſobedient and proud, God will ſet
| himſelf to oppoſe and cruſh you; for he resisteth the proud, when he
giveth grace to the humble.” g
Learn, 1. Humility is the great preſerver of peace and order in all
chriſtian churches and ſocieties; conſequently, pride is the great diſ-
turber of them, and the cauſe of moſt diſſenſions. and breaches in the
church.
2. There is a mutual oppoſition between God and the proud, ſo the
A. D. 66.
Humility recommended.
1 PETER, v.
the proud, becauſe they are like the Devil, enemies to himſelf and to his
kingdom among men, Prov. 3. 34. , * * c : ... ..
3. Where God giveth grace to be
more wiſdom, faith, holineſs, and humility. .
6. Humble yourſelves therefore under the mighty hand -
of God, that he may exalt you in due time:
Since God resisteth the proud, but giveth grace to the humble, therefore
humble yourselves, not only one to another, but to the great God, whoſe
judgments are coming upon the world, and must begin, at the house of
God; (ch. 4, 17.) his hand is almighty, and can eaſily pull you down
if you be proud, or exalt you if you be humble; and it will certainly do
it, either in this life, if he ſee it beſt for you, or at the day of general
retribution. & .
Learn, 1. The conſideration of the omnipotent hand of God ſhould
make us humble and ſubmiſſive to him in all that he brings upon us.
2. Humbling ourselves to God under his hand, is the next way to deli-
verance and exaltation ; patience under his chaſtiſements, ſubmiſſion to
his pleaſure, repentance, prayer, and hope in his mercy, will engage his
help and releaſe in due time, Jam. 4. 7, 10. -
7. Caſting all your care upon him, for he careth for
you. • - -
The apoſtle, knowing that theſe chriſtians were already under very
hard circumſtances, rightly ſuppoſes that what he had foretold of greater ||
hardſhips yet a coming, might excite in them abundance of care and fear
about the event of theſe difficulties, what the iſſue of them would be to
themſelves, their families, and the church of God ; foreſeeing this
anxious care would be a heavy burthen, and a fore temptation, he gives ||
them the beſt advice, and ſupports it with a ſtrong argument; his advice
is, to cast all their care, or all care of themselves, upon God; “Throw
your cares which are ſo cutting and diſtraćting, which wound your ſouls,
and pierce your hearts, upon the wife and gracious providence of God;
truſt in him with a firm compoſed mind, for he careth for you ; he is will-
ing to releaſe you of your care, and take the care of you upon himſelf;
he will either avert what you fear, or ſupport you under it ; he will
order all events to you, ſo as ſhall convince you of his paternal love and
tenderneſs toward you ; and all ſhall be ſo ordered, that no hurt but
good, ſhall come unto you.” Matth. 6. 25. Pſ, 84. 11. Rom, 8, 28.
Learn, 1. The best of christians are apt to labour under the burthen
of anxious and exceſſive care ; the apostle calls it, all your care ; inti- ||
mating, that the cares of christians are various, and of more forts than
one ; perſonal cares, family cares, cares for the preſent, and cares for the
future; for themſelves, for others, for the church. . . .
2. The cares even of good people are very burthenſome, and too often,
very finful; when they ariſe from unbelief and diffidence, when they tor-
ture and distract the mind, unfit us for the duties of our place, and hin-
der our delightful ſervice of God, they are very criminal.
3. The best remedy against immoderate care, is, to cast our care upon
God, and refign every event to his wife and gracious determination. A
firm belief of the reëtitude of the divine will and counſels calms the
ſpirit of man. “We ceaſed, ſaying, The will of the Lord be done,”
A&ts 21. 14. -
w
8. Be ſober, be vigilant; becauſe your adverſary the
devil, as a roaring lion, walketh about, ſeeking whom he
may devour: 9. Whom reſiſt ſteadfaſt in the faith, know-
ing that the ſame afflictions are accompliſhed in your bre.
thren that are in the world. - . . . -
Here the apoſtle does three things : I ---
1. He ſhews them their danger from an enemy more cruel and reſtleſs
than even the worſt of men, whom he deſcribes, (1.) By his charaćters
and names; [1..] He is an adverſary, that adverſary of your's; not a
common adverſary, but an enemy that impleads you, and litigates againſt
you in your grand depending cauſe, and aims at your very ſouls. [2.]
The Devil, the grand accuſer of all the brethren ; this title is derived from
a word which fignifies to ſtrike through, or to ſtab ; he would ſtrike
malignity into our natures, and poiſon into our fouls ; if he could have
struck theſe people with paſſion and murmuring in their fufferings, per-
haps he might have drawn them to apostasy and ruin. [3] He is a
Vol. W. No. 106. - * . . . - * ,
word ſignifies ; they war againſt him, and he ſcorns them ; he resisteth.’
|| comforts, and ſaves men by his grace.
ings, and ſo to deſtroy their ſouls.
eternal glory and happineſs.
for a little while. -
roaring lion, hungry, fierce, strong and cruel; the fierce and greedy pur-
fuer of ſouls. (2.) By his buſineſs; he walks about; ſeeking whom he
* * . . . . . . may devour; his whole deſign is to devour and destroy ſouls; to that
humble, he will give more grace, ||
end he is unwearied and, restless in his malicious endeavours; for he
| always, night and day, goes about studying and contriving whom he may
inſnare to their eternal ruin.
2. Our duty inferred from hence is, (1.) To be ſober, and to govern
both the outward and the inward man by the rules of temperance, mo-
desty, and mortification. (2.) To be vigilant ; not ſecure’or careleſs,
but rather ſuſpicious of constant danger from this ſpiritual enemy, and,
under that apprehenſion, to be watchful and diligent to prevent his de-
figns, and ſave our ſouls, (3.) To resist him steadfast in the faith; it
was the faith of theſe people that Satan aimed at ; if he could overturn
their faith, and draw them into apostasy, then he knew he ſhould gain
his point, and ruin their ſouls; therefore, to destroy their faith, he raiſes
bitter perſecutions, and ſets the grand potentates of the world againſt
them ; this ſtrong trial and temptation they muſt resist, by being well-
grounded, reſolute, and steadfast in the faith... to encourage them to
this, . . . . * * . ... . . . . . . .
3. The apoſtle tells them, that their care was not fingular, for they
knew that the like afflictions befell their brethren in all parts of the world,
and that all the people of God were their fellow-ſoldiers in this warfare.
Learn, (1.) All the great perſecutions that ever were in the world,
were raiſed, ſpirited up, and condućted, by the Devil ; he is the grand
perfecutor, as well as the deceiver and accuſer, of the brethren ; men are
his willing, ſpiteful inſtruments, but he is the chief adverſary. that wars
againſt Chriſt and his people, Gen. 3, 15. Rev. 12. 12.
(2.) The deſign of Satan in raiſing perſecutions againſt the faithful
ſervants of God, is, to bring them to apoſtaſy, by reaſon of their ſuffer-
(3.) Sobriety and watchfulneſs are neceſſary virtues at all times,
but eſpecially in times of ſuffering and perſecution ; “You muſt mode-
rate your affection to worldly things, or elſe Satan will foon overcome
you.” - -
y (4.) “If you would overcome Satan, either as a tempter, accuſer, or
perſecutor, you muſt resist him steadfast in the faith ; if your faith give
way, you are gone; therefore, above all, take the shield of faith,” Eph.
(5.) The confideration of what others ſuffer, is proper to encourage
us to bear our own ſhare in any afflićtion; “the ſame afflićtions are ac-
compliſhed in your brethren.”
10. But the God of all grace, who hath called us unto
his eternal glory by Chriſt Jeſus, after that ye have ſuf.
fered a while, make you perfeót, ſtabliſh, ſtrengthen, ſettle
3/0tt. . .
We come now to the concluſion of this epiſtle, which the apoſtle begins
with a moſt weighty prayer, which he addreſſes to God as the God of all
grace, the Author and Finiſher of every heavenly gift and quality, ac-
knowledging, on their behalf, that God had already called them to be
partakers of that eternal glory, which, being his own, he had promiſed
and ſettled upon them, through the merit and interceſſion of Jeſús Christ.
You may obſerve what he prays for on their account ; not that they
might be excuſed from ſufferings, but that their ſufferings might be mo-
derate and ſhort, and, after they had suffered a while, that God would
reſtore them to a ſettled and peaceable condition, and perfect his work in
them ; that he would stablish them againſt wavering, either in faith; or
duty; that he would strengthen thoſe who are weak, and settle them
upon Chriſt the foundation, ſo firmly, that their union with him might
be indiſſoluble and everlaſting. - . v.
Learn, 1. All grace is from God; it is he who reſtrains, converts,
2. All who are called into a ſtate of grace, are called to partake of
3. Thoſe who are called to be heirs of eternal life through Jeſus Christ,
muſt, nevertheleſs, suffer in this world, but their ſufferings will be but
4. The perfecting, stablishing, strengthening, and ſettling, of good
people in grace, and their perſeverance therein, is ſo difficult a work,
that only the God of all grace can accompliſh it; and therefore he is
earneſtly to be ſought unto by continual prayer, and dependence upon
his promiſes. . . . . .
7 T
A.D. 66.
4. Good people, when they are in afflićtion, have great encouragement
to commit their ſouls to God, becauſe he is their Creator, and faithful
in all his promiſes. * * . . . . . . . . b -
CHAP. V.
In which the apsstle gives particular directions, first to the elders, how to
behave themselves toward their flock, in the four first verses ; then to the
gyounger, to be obedient and humble, and to cast their care upon God, in
the three next verses. From thence to the end he exhorts all to sobriety,
watchfulness against temptations, and steadfastness in the faith, praying
earnestly for them, and so concludes his epistle with a solemn docology,
"nutual salutations, and his apostolical benediction.
1. 7 I WHE elders which are among you I exhort, who
- am alſo an elder, and a witneſs of the ſufferings
of Chriſt, and alſo a partaker of the glory that ſhall be
revealed. r s
Here we may obſerve, 1. The perſons to whom this exhortation is
given ; to the preſbyters, paſtors, and ſpiritual guides of the church;
elders by office, rather than by age, miniſters of thoſe churches to whom
he wrote this epiſtle. 2. The perſon who gives this exhortation; the
apoſtle Peter. I exhort ; and to give force to this exhortation, he tells
them he was their brother-preſbyter or fellow-elder; and ſo puts nothing
upon them but what he was ready to perform himſelf. . He was alſo a
witneſs of the sufferings of Christ, being with him in the garden, attend-
ing him to the palace of the high-prieſt, and, very likely, was a ſpectator
of his ſuffering upon the croſs at a diſtance among the crowd, A&ts
3. 15. He adds, that he was alſo a partaker of the glory that was in
ſome degree revealed at the transfiguration, (Matth, 17. 1.3.) and
ſhall be completely enjoyed at the ſecond coming of Jeſus Chriſt.
Learn, (1.) They whoſe office it is to teach others, ought carefully
to ſtudy their own duty, as well as teach the people their’s.
(2.) How different the ſpirit and behaviour of Peter were from that
of his pretended ſucceſſors He does not command and domineer, but
exhort. He does not claim ſovereignty over all paſtors and churches,
nor ſtyle himſelf prince of the apostles, vicar of Christ, or head of the
church, but values himſelf upon being an elder. All the apoſtles were
elders, though every elder was not an apoſtle.
(3.) It was the peculiar honour of Peter, and a few more, to be the
witneſſes of Chriſt’s ſufferings; but it is the privilege of all true chriſ.
tians to be partakers of the glory that ſhall be revealed.
2. Feed the flock of God which is among you, taking
the overſight thereof, not by conſtraint, but willingly;
not for filthy lucre, but of a ready mind; 3. Neither as
being lords over God’s heritage, but being enſamples to
the flock. .
Here you have the paſtor’s duty deſcribed, and the manner how that
duty ought to be performed. The paſtoral duty is three-fold. 1. To
feed the flock; by preaching to them the fincere word of God, and ruling
them according to ſuch direétions and diſcipline as the word of God
preſcribes : both which are implied in this expreſſion, Feed the flock.
2. The paſtors of the church muſt take the oversight thereof. The
elders are exhorted to do the office of biſhops, (as the word fignifies,)
by perſonal care and vigilance over all the flock committed to their
charge. 3. They muſt be examples to the fock, and pračtiſe the holi-
meſs, ſelf-denial, mortification, and all other chriſtian duties, which they
reach and recommend to their people. - -
Theſe duties muſt be performed, not by conſtraint, not becauſe you
muſt do them, not from compulſion of the civil power, or conſtraint for
fear of ſhame, but from a willing mind that takes pleaſure in the work :
not for filthy lucre, or any emoluments and profits attending the place
where you refide, or any perquiſite belonging to the office, but of a ready
mind; regarding the flock more than the fleece, fincerely and cheerfully
endeavouring to ſerve the church of God; neither as being lords over
God’s heritage, tyrannizing over them by compulſion and coercive force,
or impoſing unſcriptural and human inventions upon them, inſtead of
neceſſary duty, Matth. 20. 25, 26. 2 Cor. 1.24. .
Learn, (1.) The eminent dignity of the church of God, and all the
I PETER, V.
|
toral office, the apoſtle ſets before them the crown of glory
Advice to Elders.
true members of it. Theſe poor, diſperſed, ſuffering chriſtians were the
flock of God. The reſt of the world is a brutal herd. Theſe are an
orderly flock, redeemed to God by the great Shepherd, living in holy
love and communion one with another, according to the will of God.
They are alſo º: with the title of God’s heritage or clergy; his
peculiar lot, choſen out of the common multitude for his own people, to
enjoy his ſpecial favour, and to do him ſpecial ſervice. The word is
never reſtrained in the New Teſtament to the miniſters of religion only.
(2.) The paſtors of the church ought to confider their people as the
flock of God, as God’s heritage, and treat them accordingly. They are not
their’s, to be lorded over at pleaſure; but they are God’s people, and
ſhould be treated with love, meekneſs, and tenderneſs, for the ſake of
him to whom they belong. - # sº
(3.) Thoſe miniſters who are either driven to the work by neceſſity,
or drawn to it by filthy lucre, can never perform their duty as they
ought, becauſe they do not do it willingly, and with a ready mind.
(4.) The beſt way a miniſter can take to engage the reſpect of a
people, is, to diſcharge his own duty among them in the beſt manner
that he can, and to be a conſtant example to them of all that is good.
4. And when the chief Shepherd ſhall appear, ye ſhall
receive a crown of glory that fadeth not away.
In oppoſition to that filthy lucre which many propoſed to themſelves
as their principal motive in their undertaking and diſcharge of the paſ-
e defigned by
the great Shepherd Jeſus Chriſt, for all his faithful miniſters. *
Learn, 1. Jeſus Chriſt is the chief Shepherd of the whole flock and
heritage of God. He bought them, and rules them; he defends and
ſaves them for ever. He is alſo the chief Shepherd over all inferior
ſhepherds ; they derive their authority from him, ačt in his name, and
are accountable to him at laſt. -
2. This chief Shepherd will appear to judge all miniſters and under-
ſhepherds, to call them to account, whether they have faithfully diſ.
charged their work both publicly and privately, according to the forego-
ing direétions. - .-
3. They that are found to have done their duty, ſhall have what is
infinitely better than temporal gain ; they ſhall receive from the grand
Shepherd a high degree of everlaſting glory, a crown of glory that fadeth
not away.
5. Likewiſe ye younger, ſubmit yourſelves unto the
elder. Yea, all of you be ſubjećt one to another, and be
clothed with humility: for God reſiſteth the proud, and
giveth grace to the humble. f
Having ſettled and explained the duty of the paſtors or ſpiritual guides
of the church, he comes now to inſtrućt the flock how to behave them-
ſelves to their miniſters, and to one another; he calls them the younger,
as being generally younger than their grave paſtors, and to put them in
mind of their inferiority, the term younger being uſed by our Saviour to
fignify an inferior : (Luke 22, 26.) he exhorts thoſe that are younger
and inferior, to submit themselves to the elder, to give due reſpect and
reverence to their perſons, and to yield to their admonitions, reproof, and
authority, enjoining and commanding what the word of God requires,
Heb. 13. 17. As to one another, the rule is, That they ſhould all be
subject one to another, ſo far as to receive the reproofs, and counſels one
of another, and be ready to bear one another's burthens, and perform all
the offices of friendſhip and charity one to another; and particular per-
ſons ſhould ſubmit to the dire&tions of the whole ſociety, Eph. 5, 21.
Jam. 5. 16. Theſe duties of ſubmiſſion to ſuperiors in age or office, and
subjection to one another, being contrary to the proud nature and ſelfiſh.
intereſts of men, he adviſes them to be clothed with humility; “Let your
minds, behaviour, garb, and whole frame, be adorned with humility, as the
moſt beautiful habit you can wear; this will render obedience and duty.
eaſy and pleaſant ; but if you be diſobedient and proud, God will ſet
| himſelf to oppoſe and cruſh you; for he resisteth the proud, when he
giveth grace to the humble.” i
Learn, 1. Humility is the great preſerver of peace and order in all
chriſtian churches and ſocieties; conſequently, pride is the great diſ-
turber of them, and the cauſe of moſt diſſenſions, and breaches in the
church.
2. There is a mutual oppoſition between God and the proud, ſo the
A. D. 66.
Humility recommended.
1 PETER, v.
the proud, becauſe they are like the Devil, enemies to himſelf and to his
kingdom among men, Prov. 3.34.
3. Where God giveth grace to be humble, he will give more grace,
more wiſdom, faith, holineſs, and humility. . . ... •
6. Humble yourſelves therefore under the mighty hand
of God, that he may exalt you in due time:
Since God resisteth the proud, but giveth grace to the humble, therefore
humble yourselves, not only one to another, but to the great God, whoſe
judgments are coming upon the world, and must begin at the house of
God; (ch. 4, 17.) his hand is almighty, and can eaſily pull you down
if you be proud, or exalt you if you be humble; and it will certainly do.
it, either in this life, if he ſee it beſt for you, or at the day of general
retribution. r * :
Learn, 1. The conſideration of the omnipotent hand of God ſhould
make us humble and ſubmiſſive to him, in all that he brings upon us.
2. Humbling ourselves to God under his hand, is the next way to deli-
verance and exaltation ; patience under his chaſtiſements, ſubmiſſion to
his pleaſure, repentance, prayer, and hope in his mercy, will engage his
help and releaſe in due time, Jam. 4. 7, 10.
7. Caſting all your care upon him, for he careth for
you. - -
The apoſtle, knowing that theſe chriſtians were already under very
hard circumſtances, rightly ſuppoſes that what he had foretold of greater
hardſhips yet a coming, might excite in them abundance of care and fear
about the event of theſe difficulties, what the iſſue of them would be to
themſelves, their families, and the church of God ; foreſeeing this
anxious care would be a heavy burthen, and a ſore temptation, he gives
them the beſt advice, and ſupports it with a ſtrong argument; his advice.
is, to cast all their care, or all care of themselves, upon God; “Throw
your cares which are ſo cutting and diſtraćting, which wound your ſouls,
and pierce your hearts, upon the wiſe and gracious providence of God;
truſt in him with a firm compoſed mind, for he careth for you; he is will-
ing to releaſe you of your care, and take the care of you upon himſelf;
he will either avert what you fear, or ſupport you under it ; he will
order all events to you, ſo as ſhall convince you of his paternal love and
tenderneſs toward you ; and all ſhall be ſo ordered, that no hurt but
good, ſhall come unto you.” Matth. 6. 25. Pſ, 84. 11. Rom. 8, 28.
Learn, 1. The best of christians are apt to labour under the burthen
of anxious and exceſſive care ; the apostle calls it, all your care ; inti-
mating, that the cares of christians are various, and of more forts than
one ; perſonal cares, family cares, cares for the preſent, and cares for the
future; for themſelves, for others, for the church. !.
2. The cares even of good people are very burthenſome, and too often,
very finful; when they ariſe from unbelief and diffidence, when they tor-
ture and distract the mind, unfit us for the duties of our place, and hin-
der our delightful ſervice of God, they are very criminal.
3. The best remedy against immoderate care, is, to cast our care upon
God, and refign every event to his wife and gracious determination. A
word fignifies ; they war againſt him, and he ſcorns them ; he resisteth.’
firm belief of the reëtitude of the divine will and counſels calms the
spirit of man. “We ceaſed, ſaying, The will of the Lord be done,”
A&ts 21. 14. - -
8. Be ſober, be vigilant; becauſe your adverſary the
devil, as a roaring lion, walketh about, ſeeking whom he
may devour: 9. Whom reſiſt ſteadfaſt in the faith, know-
ing that the ſame afflićtions are accompliſhed in your bre.
thren that are in the world. -
Here the apoſtle does three things: : }
1. He ſhews them their danger from an enemy more cruel and reſtleſs
than even the worſt of men, whom he deſcribes, (1.) By his charaćters
and names; [1..] He is an adverſary, that adverſary of your's; not a
common adverſary, but an enemy that impleads you, and litigates againſt
you in your grand depending cauſe, and aims at your very ſouls. [2.]
The Devil, the grand accuſer of all the brethren ; this title is derived from
a word which fignifies to ſtrike through, or to ſtab ; he would ſtrike
malignity into our natures, and poiſon into our fouls; if he could have
struck theſe people with paſſion and murmuring in their ſufferings, per-
haps he might have drawn them to apostasy and ruin. [3.] He is a
Vol. W. No. 106. -
for a little while. -
roaring lion, hungry, fierce, strong and cruel; the fierce and greedy pur-
fuer of ſouls. , (2.) By his buſineſs; he walks about, ſeeking whom he
| may devour; his whole deſign is to devour and destroy ſouls; to that
| end he is unwearied and, restless in his malicious endeavours; for he
| always, night and day, goes about studying and contriving whom he may
inſnare to their eternal ruin.
2. Our duty inferred from hence is, (1.) To be ſober, and to govern
both the outward and the inward man by the rules of temperance, mo-
desty, and mortification. (2.) To be vigilant; not ſecure or careleſs,
but rather ſuſpicious of constant danger from this ſpiritual enemy, and,
under that apprehenſion, to be watchful and diligent to prevent his de-
figns, and ſave our ſouls, (3.) To resist him steadfast in the faith; it
was the faith of theſe people that Satan aimed at ; if he could overturn
their faith, and draw them, into apostasy, then he knew he ſhould gain
his point, and ruin their ſouls; therefore, to destroy their faith, he raiſes
bitter perſecutions, and ſets the grand potentates of the world againſt
them ; this ſtrong trial and temptation they muſt resist, by being well-
grounded, reſolute, and steadfast in the faith, to encourage them to
this, • . " - * * : * : .
* * - ', - f } , - • * . . . ; . - º $ *:
3. The apoſtle tells them, that their care was not fingular, for they
knew that the like afflictions befell their brethren in all part of the world,
and that all the people of God were their fellow-ſoldiers in this warfare.
Learn, (1.) All the great perſecutions that ever were in the world,
were raiſed, ſpirited up, and condućted, by the Devil; he is the grand
perfecutor, as well as the deceiver and accuſer; of the brethren; men are
his willing, ſpiteful inſtruments, but he is the chief adverſary that wars
againſt Chriſt and his people, Gen. 3, 15. Rev. 12. 12.W. . . . . .
(2.) The deſign of Satan in raiſing perfecutions againſt the faithful
fervants of God, is, to bring them to apoſtaſy, by reaſon of their ſuffer-
ings, and ſo to deſtroy their ſouls. . -
(3.) Sobriety and watchfulneſs are neceſſary virtues at all times,
but eſpecially in times of ſuffering and perſecution; “You muſt mode-
rate your affection to worldly things, or elſe Satan will foom overcome
ou.” … * * ~ * -- - - . . . - • . . - -
y (4.) “If you would overcome Satan, either as a tempter, accuſer, or
perſecutor, you muſt resist him steadfast in the faith; if your faith give
way, you are gone; therefore, above all, take the shield ºfjäith,” Eph.
6. 16. * - - . . . . . . . . . . . . . . . . . . . . ." . . . . . .'; . . . . . K. :
(5.) The confideration of what others ſuffer, is proper to encourage
us to bear our own ſhare in any afflićtion ; “the ſame afflićtions are ac-
compliſhed in your brethren.” - -
10. But the God of all grace, who hath called us unto
his eternal glory by Chriſt Jeſus, after that ye have ſuf.
fered a while, make you perfeót, ſtabliſh, ſtrengthen, ſettle
3/0tt.
We come now to the concluſion of this epiſtle, which the apoſtle begins
with a moſt weighty prayer, which he addreſſes to God as the God of all
grace, the Author and Finiſher of every heavenly gift and quality, ac-
knowledging, on their behalf, that God had already called them to be
partakers of that eternal glory, which, being his own, he had promiſed
and ſettled upon them, through the merit and interceſſion of Jeſús Christ.
You may obſerve what he prays for on their account : not that they
might be excuſed from ſufferings, but that their ſufferings might be mo-
derate and ſhort, and, after they had suffered a while, that God would
| reſtore them to a ſettled and peaceable condition, and perfect his work in
|
them ; that he would stablish them againſt wavering, either in faith, or
duty; that he would strengthen thoſe who are weak, and settle them
upon Chriſt the foundation, ſo firmly, that their union with him might
be indiſſoluble and everlaſting. © e * .
Learn, 1. All grace is from God; it is he who reſtrains, converts,
comforts, and ſaves men by his grace.
2. Ali who are called into a ſtate of grace, are called to partake of
eternal glory and happineſs.
3. Thoſe who are called to be heirs of eternal life through Jefus Christ,
mutt, nevertheleſs, suffer in this world, but their ſufferings will be but
4. The perfecting, stablishing, strengthening, and Jettling, of good
people in grace, and their perſeverance therein, is ſo difficult a work,
that only the God of all grace can accompliſh it; and therefore he is
earneſtly to be ſought unto by continual player, and dependence upon
his promiſes. -
7 T.
A. D. 66. #
11. To him be glory and dominion for ever and ever,
Amen, ". . . . . . . . . . . . . . . . . . , '- - 3 * 1 ,
From this doxology we may learn, that they who have obtained grace
from the God of all grace, ſhould, and will, aſcribe glory, dominion, and
power, to him for ever and ever. . - - . .
12. By Silvanus, a faithful brother unto you, as I ſup-
poſe; I have written briefly, exhorting, and teſtifying that
this is the true grace of God wherein ye ſtand.
Here the apoſtle, 1. Recapitulates the deſign of his writing this epiſ-
tle to them, which was, (1.) To testify, and, in the ſtrongeſt terms to
aſſure therh, that the doćtrine of ſalvation, which he had explained, and
they had embraced, was the true account of the grace of God, foretold
by the prophets, and publiſhed by Jeſus Chriſt. (2.) To exhort them
earneſtly that, as they had embraced the goſpel, they would continue
Íteadfaſt in it, notwithſtanding the arts of ſeducers, or the perſecutions
of enemies. 2. He recommends Silvanus, the perſon-by whom he ſent
them this brief epiſtle, as a brother whom he eſteemed faithful and
friendly to them, and hoped they would, account him ſo, though he was
a miniſter of the uncircumciſion. -
Learn, (1). An honourable eſteem of the miniſters of religion tends
much to the ſucceſs of their labours; when we are convinced they are
faithful, we ſhall profit more by their miniſterial ſervices; the prejudices
that ſome of theſe Jews might have againſt Silvanus, as a miniſter of the
Gentiles, would ſoon wear off, when they were once convinced that he
was a faithful brother. 4
(2.) The main thing that miniſters ought to aim at in their labours,
is, to conyince their people of the certainty and excellency of the chriſ-
1 PETER, v.
tian, religion; this the apoſtles did exhort and testify with all their
might. .
º
====
*ºmmºn -ºxº
E x P o S
! portion of all the faithful.
AN
Conclufiori.
(3.). A firm perſuaſion that we are in the true way to heaven, will be
the beſt motive to ſtand faſt, and perſevere therein. + * :
f
- 13. The church that is at Babylon, eleēted together
with you, ſaluteth you; and ſo doth Marcus my ſon.
St. Peter, being at Babylon in Aſſyria, when he wrote this epiſtle
(whither he travelled, as the apoſtle of the circumcificn, to viſit that
church, which was the chief of the diſperſion,) ſends the ſalutation of
that church to the other churches to whom he wrote, telling them, that
God had elected or choſen the chriſtians at Babylon out of the world, to
be his church, and to partake of eternal ſalvation through Chriſt Jeſus,
together with then and all other faithful chriſtians, ch. 1. 2. In this ſalu-
tation he particularly joins Mark the evangeliſt, who was then with him,
and who was his ſon in a ſpiritual ſenſe, being begotten by him to chriſ.
tianity. ... . . . -
All the churches of Jeſus Chriſt ought to have a moſt affectionate
concern one for another; they ſhould love and pray for one another,
and be as helpful one to another as they poſſibly can. -
14. Greet ye one another with a kiſs of charity. Peace
be with you all that are in Chriſt Jeſus. Amen.
He exhorts them to fervent love and charity one towards another, and
to expreſs this by giving the kiſs of peace, according to the common cuſ-
tom of thoſe times and countries, and ſo concludes with a benedićtion,
which he confines to thoſe only that are in Christ Jesus, united to him
by faith, and ſound members of his myſtical body. The bleſfing he pro-
nounces upon theſe, is, peace, by which he means all neceſſary good, all
manner of proſperity; to this he adds his amen, in token of his earneſt
defire and undoubted expectation, that the bleſſing of peace would be the
! - ºr r-fºr-
-*
witH .
I T I O N
19tattical Dúðctuationg,
j
' ' ' . . . .
•.”
"'s ECOND EPISTLE GENERAL
OF
—r-
P E T E R.
THE penman of this epiſtle appears plainly to be the ſame who wrote the foregoing ; and whatever difference ſome learned men apprehend they
diſcern in the ſtyle of this epiſtle from that of the former, this cannot be a ſufficient argument to aſſert that it was written by Simon who ſuc-
ceeded the apoſtle James in the church at Jeruſalem, inaſmuch as he who wrote this epiſtle, calls himſelf Simon Peter, and an apostle, (v. 1.) and
ſays, that he was one of the three apostles that were preſent at Christ’s transfiguration, (v. 18.) and ſays expreſsly, that he had written a former
epistle to them ; (ch. 3. 1.) moreover, the deſign of this ſecond epiſtle is the ſame with that of the former, as is evident from the firſt verſe of
the third chapter; whence obſerve, that, in the things of God, we have need of precept upon precept, and line upon line, and all little enough to
keep it in remembrance; and yet theſe are the things which ſhould be moſt faithfully recorded, and frequently remembered by us. :
2 CHAP. I. :
In this chapter, we have, I. An introduction, or preface, making way for,
and leading to, what is principally deſigned by the apostle, v.i.4. An
exhortation to advance and improve in all christian graces, v. 5...7. To
enforce this exhortation, and engage them ſeriouſly and heartily to com.
ply with it, he adds, 1. A repreſentation of the very great advantage
which will thereby accrue to them, v. 8... 11. 2. A promiſe of the best
assistance the apostle was able to give to facilitate and forward this good
work, v. 12...15. 3. A declaration of the certain truth and divine ori-
ginal of the gospel of Christ, in the grace whereof they were exhorted to
increaſe and peſſºvere.
A. D. 67.
- - - - *
II PETER, i.
Introdućtion.
se , & 7 a.º. *
1. IMON Peter, a ſervant and an apoſtle of Jeſus Chriſt, | is in the original. He i. truly God, 2|I) infinite Being, who has wrought
*P to them that have obtained like precious faith with
us through the righteouſneſs of God, and our Saviour
Jeſus Chriſt; 2. Grace, and peace, be multiplied unto
you through the knowledge of God, and of Jeſus our
Lord, 3. According as his divine power hath given unto
us all things that pertain unto life and godlineſs, through
the knowledge of him that hath called us to glory and vir.
tue: 4. Whereby are given unto us exceeding great and
precious promiſes; that by theſe ye might be partakers
of the divine nature, having eſcaped the corruption that
is in the world through luſt.
The apoſtle Peter, being moved by the Holy Ghost to write once
more to thoſe who from among the Jews were turned to faith in Chriſt,
begins this ſecond epistle with an introdućtion, wherein the ſame per-
ſons are deſcribed, and the ſame bleſfings are defired, that are in the
preface to his former letter ; but there are ſome additions or alterations,
which ought to be taken notice of in all the three parts of the intro-
dućtion. *
I. We have here a deſcription of the perſon who wrote the epistle, by
the name Simon, as well as Peter, and by the title of servant, as well as
that of apostle ; Peter, being in both epistles, ſeems to be the name
most frequently uſed, and with which he may be thought. to be best
pleaſed, being given him by our Lord, upon his confeſſing Jeſus to be
Christ the Son of the living God; and the very name ſignifying and ſeal-
ing that truth to be the fundamental article, the rock on which all must
build ; but the name Simon, though omitted in the former epistle, is
mentioned in this, lest the total omiſſion of that name, which was given
him when he was circumciſed, ſhould make the Jewiſh believers, who
were all zealous of the law, to become jealous of the apostle, as if he diſ.
claimed and deſpiſed circumcifion ; he here styles himſelf a servant (as
well as an apostle) of Jeſus Christ ; in this he may be allowed to glory,
as David does, Pſ. 116, 16. The ſervice of Christ is the way to the
highest honour, John 12. 26. Christ himſelf is King of kings, and Lord
of lords; and he makes all his ſervants kings and priests unto God, Rev.
1. 6. How great an honour is it to be the ſervants of this Master . This
is what we cannot, without fin, be aſhamed of. To triumph in being
Christ’s servant, is very proper for thoſe who are engaging others to
enter into, or abide in, the ſervice of Christ.
II. We have account of the people to whom the epistle is written ;
they have been deſcribed in the former epistle, as “elect according to
the foreknowledge of God the Father ; and here, as having obtained
precious faith in our Lord Jeſus Christ ;” for the faith here mentioned,
is vaſtly different from the falſe faith of the heretic, and the feigned faith
of the hypocrite, and the fruitleſs faith of the formal profeſſor, how
orthodox ſoever he is ; it is the faith of God’s clect, (Tit. 1. 1.) wrought
by the Spirit of God in effectual calling. Obſerve, 1. True ſaving faith
is a precious grace, i. that not only as it is very uncommon, very ſcarce,
even in the viſible church, a very ſmall number of true believers among
a great multitude of viſible profeſſors, (Matth. 22. 14.) but true faith
is very excellent, and of very great uſe and advantage to thoſe who have
it the just lives by faith, a truly divine, ſpiritual life; faith procures all
the neceſſary ſupports and comforts of this excellent life; faith goes to
Christ, and buys the wine and milk, (Iſa. 55. 1.) that are the proper
nouriſhment of the new creature; faith buys and brings home the tried
gold, the heavenly treaſure that enriches; faith takes and puts on the
white raiment, the royal robes that clothe and adorn, Rev. 3. 18. Ob-
ferve, 2. Faith is alike precious in the private christian and in the apoſ-
tle ; it produces the ſame precious effects in the one and in the other.
Faith unites the weak believer to Christ, as really as it does the strong
one, and purifies the heart of one as truly as of another ; and every fin-
cere believer is by his faith juſtified in the fight of God, and that from
all ſins, A&ts 13. 39. Faith, in whomſoever it is, takes hold of the
ſame precious Saviour, and applies the ſame precious promiſes. 3. This
precious faith is obtained of God. Faith is the gift of God, wrought
by the Spirit, who raiſed up Jeſus Chriſt from the dead. 4. The pre-
ciouſneſs of faith, as well as our obtaining it, is through the righteouſ.
neſs of Chriſt. The ſatisfactory, meritorious righteouſneſs and obedi.
ence of Chriſt gives faith all its value and preciouſneſs : and the righte-
ouſneſs of ſuch a Perſon cannot but be of infinite value to thoſe who by |
Jaith receive it. For, (1.) This Jeſus Chriſt is God, yea our God, as it
out this righteouſneſs, and therefore it muſt be of infinite value. (2.); He
is the Saviour of them that believe, and as ſuch he yielded this meritotious.
obedience; and therefore it is of ſuch great benefit and advantage to
them, becauſe, as Surety and Saviour, he wrought out this righteouſneſs
in their ſtead. ** * ** - - •.
III.We have the apoſtolical benedićtion, wherein he wiſhes for the
multiplication and increaſe of the divine favour to them, and the advance.
ment and growth of the work of grace in them, and that peace with God
and in their own conſciences, (which cannot be without grace.) may
abound in them; this is the very ſame benedićtion that is in the former
epiſtle ; but here he adds, 1. An account of the way and means whereby
“grace and peace are multiplied—it is through the knowledge of God.
and Jeſus Chriſt ;’ this acknowledging and believing in “ the only living
and true God, and Jeſus Chriſt whom he has ſent,” is the great improve.
ment of ſpiritual life, or it could not be the way to life eternai, John
17, 3. We have, 2. The ground of the apoſtle's faith in aſking, and of
the chriſtian's hope in expecting, the increaſe of grace; what we have
already received, ſhould encourage us to aſk for more; he who has begun
the work of grace, will perfeót it. Obſerve, (1.) The fountain of all
ſpiritual bleſſings, is, the divine power of Jeſus Chriſt, who could not diſ.
charge all the office of Mediator, unleſs he was God as well as man. (2.)
All things that have any relation to, and influence upon, the tyle ſpiritual
life, the life and power of godlineſs, are from Jeſus Chriſt; in him all
Julneſs dwells, and it is from him that we receive, and grace for grqcé,
(John 1. 16.) even all that is neceſſary for the preſerving, improving,
and perfecting of grace and peace, which, according to ſome expoſitors,
are called here in this verſe godlineſs and life. ... (3.) Knowledge of God,
and faith in him, are the channel whereby all ſpiritual ſupports and com-
forts are conveyed to us ; but then we muſt own and acknowledge God
as the Author of our effectual calling, for ſo he is here deſcribed ; him
that hath called us to glory and virtue. , Obſerve here, The defign of
God in calling or converting men, is, to bring them to glory and virtue,
that is, peace and grace, as ſome underſtand it; but many prefer the
marginal rendering, by glory and virtue; and ſo we have effectual calling
ſet forth as the work of the glory and virtue, or the glorious power, oft.
God, which is deſcribed, Eph. 1. 19. It isºfº glory of God’s power
to convert finners; this is the power and glory of God which are ſeen .
and experienced in his sanctuary; (Pſ. 63. 2.) this power or virtue is to :
be extolled by all that are called out of darkneſs into marvellous light,
1 Pet. 2. 9. - : - , -
In the fourth verſe the apoſtle goes on to encourage their faith and
hope in looking for an increaſe of grace and peace, becauſe the ſame glory
and virtue are employed and evidenced in giving the promiſes of the goſ-
pel, that are exerciſed in our effectual calling. Obſerve, [1..] The good
things which the promiſes make over, are exceeding great; pardon of fin
is one of the bleſfings here intended; how great this is, all who know
any thing of the power of God’s anger, will readily confeſs; and this is
one of thoſe promiſed favours, in beſtowing whereof the power of the
Lord is great, Numb. 14. 17. To pardon fins that are numerous and
heinous, (every one of which deſerves God’s wrath and curſe, and that
for ever,) is a wonderful thing, and ſo called, Pſ. 119, 18. [2.]. The
promiſed bleſfings of the goſpel are very precious ; as the great promiſe
of the Old Teſtament, was, the Seed of the woman, the Meſfiah, (Heb.
11. 39.) ſo the great promiſe of the New Teſtament, is, the Holy
Ghost ; (Luke 24. 49.) and how precious muſt the enlivening, enlight:
ening, ſanétifying Spirit be [3] They who receive the promiſes of
the goſpel, “ partake of the divine nature ; theſe aré renewed in the
ſpirit of their mind, after the image of God, in knowledge, righteouſ-
neſs, and holineſs;” their hearts are ſet for God and his ſervice i, they
have a divine temper and diſpoſition of ſoul ; thoug h the law be the
ministration of death, and the letter kill, yet the goſpel is “the miniſtra-
tion of life, and the Spirit quickeneth th9ſé who are naturally dead in treſ-
paſſes and fins.” [4.] Thoſe in whom the Spirit works the divine na-
ture, are freed from the bondage of corruption. . They who are, by the
Spirit of grace, renewed in the spirit ºf their mind, are tranſlated into the
liberty of ine children of God; for it is the world in which corruption
reigns; they who are not of the Father, but ºf the world, are under the
power of fin; the world lies in wickedneſs, 1 John 5, 19. And the domi-
hion that fin has in the men of the world, is through last;, their defires
are to it, and therefore it rules over them. The dominion fin has over.
us, is according to the delight we have in it, . . . ~ * . . .”. “Y • .
* . . . . . * * ,
..a..... : \,-\}, , , ºe & ºt
5. And beſide this, giving all diligence, add to your
A. D. 67.
II PETER, I.
| of the lowing kindneſ, of their heavenly Father, which he will not take
faith virtue; and to virtue knowledge; 6. And to know-
ledge temperance; and to temperance patience; and to
... ?
patience godlineſs; 7. And to godlineſs brotherly-kind-
neſs; and to brotherly-kindneſs charity.
In theſe words the apoſtle comes to the chief thing intended in this
epiſtle—to excite and engage them to advance in grace and holineſs,
*3rs s
they having already “obtained precious faith, and been made partakers.
of the divine nature;” this is a very good beginning, but it is not to be
reſted in, as if we were already perfect; the apoſtle had prayed that grace
and peace might be multiplied to them, and now he exhorts them to preſs
forward for the obtaining of more grace; we ſhould, as we have oppor-
tunity, exhort thoſe we pray for, and excite them to the uſe of all proper
means to obtain what we defire God to beſtow upon them; and they who
will make any progreſs in religion, muſt be very diligent and induſtrious
in their endeavours; without giving all diligence, there is no gaining any
ground in the work of holineſs; they who are ſlothful in the buſineſs of
religion, will make nothing of it; we muſt strive, if we will enter in at
the strait gate, Luke 13.24.
Here we cannot but obſerve how the believer’s way is marked out
ſtep by ſtep. . . . . -
1. He muſt get virtue, by which ſome underſtand justice; and then
the knowledge, temperance, and patience that follow, being joined with it,
the apoſtle may be ſuppoſed to put them upon preſſing after the four
cardinal virtues, or the four elements that go to the making up of every
virtue or virtuous ačtion ; but ſeeing it is a “faithful ſaying, and con.
itantly to be aſſerted, that they who have faith, be careful to maintain
good works,” (Tit. 3.8) by virtue here we may underſtand strength
and courage, without which the believer cannot ſtand up for good works,
by abounding and excelling in them. The righteous muſt be bold as a
tion; (Prov. 28. 1.) a cowardly chriſtian, who is afraid or aſhamed to
profeſs the doğrines or pračtiſe the duties of the goſpel, muſt expect
that Chriſt will be aſhamed of him another day; “ Let not your hearts
fail you in the evil day, but ſhew yourſelves valiant in ſtanding againſt all
oppoſition, and reſiſting every enemy, world, fleſh, Devil, yea and death
too.”. We have need of virtue while we live, and it will be of excellent
uſe when we come to die, ' ' ' ' ' " ' s •
2. The believer muſt add knowledge to his virtue, prudence to his
courage 3. there is a knowledge of God’s name, which muſt go before our
Jaith, (Pſ. 9. 19.) and we cannot approve of the good and acceptable
and perfect will of God, till we know it; but there are proper circum-
ftances for duty, which muſt be known and obſerved; we muſt uſe the
appointed means, and obſerve the accepteå time. Chriſtian prudence re.
gards the perſons we have to do with, and the place and company we are
in ; every believer muſt labour after the knowledge and wisdom that are
profitable to direct, both as to the proper method and order wherein all
chriſtian duties are to be performed, and as to the way and manner of
performing them. . .
3. We muſt add temperance to our knowledge; we muſt be ſober and
moderate in our love to, and uſe of, the good things of this life; and if
we have a right underſtanding and knowledge of outward comforts, we
ſhall ſee their worth and uſefulneſs are vaſtly inferior to thoſe of ſpiritual
mercies. Bodily exerciſes and bodily privileges profit but little, and
therefore are to be eſteemed and uſed accordingly; the goſpel teaches
ſobriety as well as honeſty, (Tit. 2. 12.) we muſt be moderate in defit.
ing and ufing the good things of natural life, ſuch as meat, drink, clothes,
ſleep, recreations, and credit ; an inordinate defire after theſe, is incon.
fiſtent with an earneſt defire after God and Chriſt; and they who take
more of theſe than is due, cań render to neither God norman what is
due to them. • . . s 3 • * { * -
4. “Add to temperance patience; which must have its perfeót work,
or we cannot be perfect and entire wanting nothing,” (Jan. 1, 4.) for
we are “born to trouble, and muſt through many tribulations enter into
the kingdom of heaven;” and it is this tribulation, (Rom. 5. 3.) which
wºrketh patience, that is, requires the exerciſe, and occaſions the increaſe,
of this grace ; whereby we bear all calamities and croſſes with filence
and ſubmiſſion, without murmuring againſt God, or complaining of him;
but juſtifying him who lays all affiétion upon us, owning that our ſuf.
ferings are lefs than our fins deſerve, and believing they are no more than
we ourſelves need. g
5. To patience we muſt add godlineſs, and this is the very thing which
is produced by patience, for that works caperience, Rom. 5.4.” When
shriſtians bear afflićtions patiently, they get an experimental “knowledge
Spiritual Exertions.
from his children, even when he viſits their iniquity with the rod, and
their tranſgreſſion with ſtripes;” (Pſ. 89.32, 33.) and hereby they are
brought to the child-like fear and reverential love wherein true godlineſs
consists: to which, - . . . •
6. We must add brotherly-kindneſs, a tender affection to all our fel-
low-christians, who are children of the ſame Father, ſervants of the ſame
Master, members of the ſame family, travellers to the fame country, and
heirs of the ſame inheritance, and therefore are to be loved with a pure
heart fervently, with a love of complacency, as thoſe who are peculiarly
near and dear to us, in whom we take particular delight, Pſ. 16. 3. f
7. Charity, or a love of good-will to all mankind, must be added to
the love of delight which we have for thoſe who are the children of
God. God has made of one blood all nations, and all the children of
men are partakers of the ſame human nature, are all capable of the ſame
mercies, and liable to the ſame afflićtions, and therefore, though upon a
ſpiritual account christians are distinguished and dignified above thoſe
who are without Christ, yet are they to ſympathize with others in their
calamities, and relieve their neceſſities, and promote their welfare both
in body and ſoul, as they have opportunity : thus must all believers in
Christ evidence that they are the children of God, who is good to all, but
is eſpecially good to Israel. - -
All the forementioned graces must be had, or we ſhall not be thoroughly
furnished for all good works—for the duties of the first and ſecond tablé,
for ačtive and paſſive obedience, and for thoſe ſervices wherein we are to .
imitate God, as well as for thoſe wherein we only obey him.
8. For if theſe things be in you, and abound, they
make you that ye ſhall neither be barren nor unfruitful in
the knowledge of our Lord Jeſus Chriſt. 9. But he that
lacketh theſe things, is blind, and cannot ſee afar off, and
hath forgotten that he was purged from his old ſins. 10.
Wherefore the rather, brethren, give diligence to make
your calling and elečtion ſure; for if ye do theſe things,
ye ſhall never fall: 11. For ſo an entrance ſhall be miniſ.
tered unto you abundantly into the everlaſting kingdom
of our Lord and Saviour Jeſus Chriſt. -
To engage us to an industrious and unwearied purſuit of all the fore-
mentioned graces, the apostle ſets forth the advantages that redound to
all who ſucceſsfully labour ſo as to get theſe things to be and abound in
them. This is propoſed, - +
I. More generally, p. 8. The having theſe things make not barren, (or
| ſlothful,) or unfruitful; where, according to the style of the Holy
Ghost, we must understand a great deal more than is expreſſed; for
when it is ſaid concerning Ahaz, the vilest and most provoking of alk
the kings of Judah, “that he did not right in the fight of the Lord,”
(2 Kings 16. 2.) we are to understand as much as if it had been ſaid,
He did what was most offenſive and abominable, as the following ac-
count of his life ſhews; ſo when it is here ſaid, that the being and abound-
| ing of all christian graces in us will make us neither ina&tive nor unfruit-
Jul, we are thereby to understand, that it will make us very zealous and
lively, vigorous and ačtive, in all praćtical christianity, and eminently
“fruitful in the works of righteouſneſs;” theſe will bring much glory
to God, by bringing forth much fruit among men, being “fruitful in
knowledge, or the acknowledging of our Lord Jeſus Christ,” owning
him to be their Zord, and evidencing themſelves to be his ſervants, by
their abounding in the work that he has given them to do; this is the
neceſſary conſequence of adding one grace to another ; for where all
christian graces are in the heart, they improve and strengthen, encourage
and cheriſh, one another; ſo they all thrive and grow ; (as the apostle
intimates in the beginning of v. 8.) and wherever grace abounds, there
will be an abounding in good works. +
How deſirable it is to be in ſuch a caſe, the apostle evidences, v. 9.
There he ſets forth how miſerable it is to be without thoſe quickening, '
frućtifying graces; for he who has not, or though he pretends or ſeems.
to have, the forementioned graces, does not exerciſe and improve them,
| is blind, that is, as to ſpiritual and heavenly things, as the next words
explain it ; he cannot ſee far off: this preſent evil world he oan ſée, and
! dotes upon, but has no diſcerning at all of the world—to come, ſo as to
'be affected with the ſpiritual privileges and heavenly bleſfings thereof;
he who ſees the excellencies of christianity, must needs be diligent in
A.D. 67.
The Evidence of the Goſpel.
II PETER; I.
endeavours after all thoſe graces that are abſolutely neceſſary for “ob.
taining glory, honour, and immortality;” but where theſe graces are
not obtained nor endeavoured after, men are not able to look forward to
the things that are but a very little way off in reality, though, in appear-
ance or in their apprehenſion, they are at a great diſtance, becauſe they
put them far away from them; and how wretched is their condition,
who are thus blind, as to the awfully great things of the other world;
who cannot ſee anything of the reality and certainty, the greatneſs and
nearneſs, of the glorious rewards God will beſtow on the righteous, and
the dreadful puniſhment he will inflićt on the ungodly
But this is not all the miſery of thoſe who do not add to their faith,
virtue, knowledge, &c. They are as unable to look backward as forward,
their memories are ſlippery and unable to retain what is paſt, as their
fight is ſhort and unable to diſcern what is future ; they forget that
they have been baptized, and had the means, and been laid under the
obligations to holineſs of heart and life. By baptiſm we are engaged in
a "holy war againſt fin, and are ſolemnly bound to fight againſt the fleſh,
the world, and the Devil. Often call to mind, and ſeriouſly meditate
on, your ſolemn engagement to be the Lord’s, and your peculiar ad-
vantages and encouragements to lay afide all filthineſs offlesh and spirit.
i II. The apoſtle propoſes two particular advantages that will attend or
follow upon diligence in the work of a chriſtian : 1. Stability in grace.
2. A triumphant entrance into glory. Theſe he brings in by re-aſſuming
his former exhortation, and laying it down in other words; for what,
v. 5. is expreſſed by giving diligence to add to faith virtue, &c. is here
expreſſed by “giving diligence to make our calling and ele&tion ſure;”
where we may obſerve, (1.) It is the duty of believers to make their
election ſure, to clear it up to themſelves, that they are the choſen of God.
2.) The way to make ſure their eternal election, is, to make out their
effectual calling ; none can look into the book of God’s eternal counſels
and decrees; but in as much as “whom God did predestinate, them he
alſo called,” if we can find we are effectually called, we may conclude
we are choſen to ſalvation. (3.) It requires a great deal of diligence
and labour to make ſure our calling and election ; there must be a very
cloſe examination of ourſelves, a very narrow ſearch and strict inquiry,
whether we are thoroughly converted, our minds enlightened, our wills
renewed, and our whole ſouls changed as to the bent and inclination
thereof; and to come to a fixed certainty in this, requires the utmost
diligence, and cannot be attained and kept without divine assistance, as
we may learn from Pſ. 139. 23. Rom, 8.16.
“But how great ſoever the labour is, do not think much of it, for
great is the advantage you gain by it ; for,” [1..] “By this you will be
kept from falling, and that at all times and ſeaſons, even in thoſe hours
of temptation that ſhall be on the earth.” When others ſhall fall into
heinous and ſcandalous fin, theſe ſhall be enabled to walk circumſpectly,
and keep on in the way of their duty; and when many fall into errors,
theſe ſhall be preſerved ſound in the faith, and ſtand perfeót and complete
in all the will of God. [2.] They who are diligent in the work of reli-
gion, ſhall have a triumphant entrance into glory ; while of thoſe few
who get to heaven, ſome are ſcarcely ſaved, (1 Pet. 4, 18.) with a great
deal of difficulty, even as by fire, (i Cor. 3. 15,) theſe, who are “grow-
ing in grace, and abounding in the work of the Lord, shall have an
abundant entrance into the joy of their Lord,” even that everlasting
Kingdom where Christ reigns, and they ſhall reign with him for ever and
€U€?".
12. Wherefore I will not be negligent to put you always
in remembrance of theſe things, though ye know them,
and be eſtabliſhed in the preſent truth. e
it meet, as long as I am in this tabernacle, to ſtir you up
by putting you in remembrance; 14. Knowing that
{hortly I muſt put off this my tabernacle, even as our Lord
Jeſus Chriſt hath ſhewed me. 15. Moreover I will endea-
vour that ye may be able after my deceaſe to have theſe
things always in remembrance.
The importance and advantage of progreſs and perſeveranee in grace
and holineſs, made the apostle to be very diligent in doing the work of a
minister of Christ, that he might thereby excite and assist them to be
diligent in the duty of christians. ‘lf ministers be negligent in their
work, it can hardly be expected that the people will be diligent in their’s :
therefore St. Peter will not be negligent, that iss, at no time of place, in
Vol. V. No. 107.
13. Yea, I think |
|
no part of his work, to no part of his charge, but will be examplary and
univerſally diligent, and that in the work of a remembrancer; this is the
office of the best ministers, even the apostles themſelves; they are the
Lord's remembrancers ; (Iſa. 62. 6.) they are eſpecially bound to make
mention of the promiſes, and put God in mind of his engagements to do
good to his people ; and they are the people’s remembrancers, making
mention of God’s precepts, and putting them in mind of the doćtrines
and duties of christianity, that they may remember God’s commandments,
to do them. . . * . - - -
And this the apoſtle does, though ſome perſons might think it need-
leſs, inaſmuch as they already knew theſe things that he writes about,
and were eſtabliſhed in the very truth that he inſiſts upon. Obſerve, I.
We need to be put in mind of what we do already know, td prevent our
forgetting it, and to improve our knowledge, and reduce all to practice.
2. We muſt be eſtabliſhed in the belief of the truth, that we may not be
ſhaken by every wind of doćtrine, and eſpecially in that which is the pre-
ſent truth, what is the truth more peculiarly neceſſary for us to know in
our day, what belongs to our peace, and what is more eſpecially oppoſed
in our time. The great doćtrines of the goſpel, “that Jeſus is the
Chriſt; that Jeſus Chriſt came into the world to ſave finners; that thoſe
who believe in the Lord Jeſus Chriſt ſhall be ſaved, and all that believe
in God muſt be careful to maintain good works.” Theſe are truths the
apoſtles infifted on in their day; “theſe are faithful ſayings, and wor-
thy of all acceptation in every age of the chriſtian church.” And as
theſe muſt be continually affirmed by miniſters, (Tit. 3. 8.) ſo the peo-
ple are to be well inſtrućted and eſtabliſhed therein; and yet must, after
all their attainments in knowledge, be put in mind of ſuch things as can-
not be too clearly known, nor too firmly believed. The most advanced
christians cannot, while in this world, be above ordinances, or beyond
the need of thoſe means which God has appointed and does afford.
And if the people need teaching and exhortation while they are in the
body, it is very meet and just that ministers ſhould, as long as they are
in this tabernacle, inſtruct and exhort them, and bring, thoſe truths to
their remembrance, that they have formerly heard ; this being a proper
means to stir them up to be diligent and lively in a courſe of goſpel-
obedience. w n
The apostle, being ſet upon the work, tells us (v. 14.) what makes
him earnest in this matter, even the knowledge he had, not only that he
must certainly, but alſo that he must ſhortly, put off this tabernacle. Ob-
ſerve, (1.) The body is but the tabernacle of the ſoul. It is a mean
and movable structure, whoſe stakes can be eaſily removed, and its cords
preſently broken. (2.) This tabernacle must be put off. We are not
to continue long in this earthly houſe. As at night we put off our
clothes, and lay them by, ſo at death we must put off our bodies, and
they must be laid up in the grave till the morning of the reſurrečtion.
(3.) The nearneſs of death makes the apostle diligent in the buſineſs of
life. Our Lord Jeſus had ſhewn him, that the time of his departure was
at hand, and therefore he bestirs himſelf with greater zeal and dili-
gence, becauſe the time is ſhort; he must ſoon be removed from thoſe
to whom he wrote ; and his ambition being that they ſhould remember
the doćtrine he had delivered to them, after he himſelf was taken away
from them, he commits his exhortation to writing. The apoſtle had not
any great opinion of oral tradition; that was not ſo Proper, a means to
reach the end he was in purſuit of. He would have them always to re-
member theſe things, and not only to keep them in mind, but alſo to
make mention of them, as the original words import. “They who fear
the Lord, make mention of his name,” and talk of his loving-kindneſs.
This is the way to ſpread the knowledge of the Lord ; and this the
apoſtle had at heart; and they who have the written word of God, are
thereby put into a capacity to do this.
16. For we have not followed cunningly deviſed fables,
when we made known unto you the power and coming
of our Lord Jeſus Chriſt, but were eye-witneſſes of his
majeſty. , 17. For he received from God the Father hor
nour and glory, when there came ſuch a voice to him
from the excellent glory, This is my beloved Son, in
whom I am well pleaſed. 18. And this voice which came
from heaven we heard, when we were with him in the
holy mount, A * -
Here we have the reaſon of giving the foregoing exhortation, and that
- U -
A.D. 67.
with ſo much diligence and ſeriouſneſs. Theſe things are not idle tales,
or a vain thing, but of undoubted truth and vaſt concern. The goſpel
is not a cunningly deviſed fable. Theſe are not the words of one who
hath a devil, or the contrivance of any number of men who by cunning
craftineſs endeavour to deceive. The way of ſalvation by Jeſus Chriſt
is eminently the counſel of God, the moſt excellent contrivance of the in-
finitely wife Jehovah; it was he that invented this way of ſaving finners
by Jéſus Chriſt, whoſe power and coming are ſet forth in the goſpel,
and the apoſtle's preaching was a making theſe things known. 1: The
preaching of the goſpel is a making known the power of Chriſt, that he
is able to ſave to the uttermoſt all who come to God by him. . He is
the mighty God, and therefore can ſave from both the guilt and the filth
of fin. 2. The coming of Chriſt alſo is made known by the preaching
of the goſpel. He who was promiſed immediately after the fall of man,
as in the fulneſs of time to be born of a woman, is now come in the fleſh;
and whoſoever denies this, is an antichriſt ; (1 John 4.3.) he is actuated
and influenced by the ſpirit of antichrist; but thoſe who are the true
apoſtles and miniſters of Chriſt, and are direéted and guided by the
Spirit of Chriſt, they evidence that Chriſt is come according to the pro-
miſe, which all the Old-Teſtament believers died in the faith of, Heb.
11. 39. Chriſt is come in the fleſh ; inaſmuch as thoſe whom he under-
takes to ſave, “ are partakers of fleſh and blood, he himſelf alſo took
part of the ſame,” that he might ſuffer in their nature and ſtead, and
thereby make an atonement. This coming of Chriſt the goſpel is very
plain and circumſtantial in ſetting forth: but there is a ſecond coming,
which it likewiſe mentions, which the miniſters of the goſpel ought alſo
to make known, when he ſhall come in the glory of his Father with all
his holy angels, for he is appointed to be Judge both of quick and dead.
He will come to judge the world in righteouſneſs by the everlaſting goſ-
pel, and call us all to give account of all things done in the body, whe-
ther good or evil. w *. ‘. . . . . I & . .
And though this goſpel of Chriſt has been blaſphemouſly called a
fable by one of thoſe wretches who call themſelves the ſucceſſors ºf St.
Peter; yet our apoſtle proves that it is of the greateſt certainty and
reality; inaſmuch as during our bleſſed Saviour’s abode here on earth,
when he took on him the form of a ſervant, and was found in faſhion as .
a man, he ſometimes manifeſted himſelf to be God, and particularly to
our apoſtle and the two ſons of Zebedee, who “were eye-witneſſes of his
divine majeſty, when he was transfigured before them, and his face did
ſhine as the ſun, and his raiment was white as the light, exceeding white,
as ſnow, ſo as no fuller oil earth can white them.” This Peter, James,
and John, were eye-witneſſes of, and therefore might and ought to attelt
it ; and ſurely their teſtimony is true, when they witneſs what they have
ſeen with their eyes, yea, and heard with their ears : for befide the viſible
glory that Chriſt was inveſted with here on earth, there was an audible
voice from heaven. Where obſerve, * -
(1.) What a gracious declaration was made ; This is my beloved Son,
in whom I am well pleaſed—the beſt voice that ever came from heaven to
. . . . ." .
iII PETER, I.
earth; God is well pleaſed with Chriſt, and with us in him. This is the
. Meſfiah who was promiſed, through whom all who believe in him ſhall
be accepted and ſaved. (2.) This declaration is made by God the Fa- |
ther, who thus publicly owns his Son, (even in his ſtate of humiliation,
when he was in the form of a ſervant,) yea, proclaims him to be his be-
loved Son, when he was in that low condition; yea, ſo far áre Chriſt’s
mean and low circumſtances from abating the love of the Father to him,
that his laying down his life is ſaid to be one ſpecial reaſon of the Fa-
ther’s love, John 10. 17. (3.) The defign of this voice was to do our
Saviour a fingular honour while he was here below ; “He received ho-
nour and glory from God the Father.”
delights to honour. As he requires us to give honour and glory to his
Son by confeſſing him to be our Saviour; ſo does he give glory and
honour to our Saviour by declaring him to be his Son. (4.) This voice
is from heaven, called here the eacellent glory, which ſtill refle&ts a greater
glory upon our bleſſed Saviour. This declaration is from God the Foun-
tain of honour, and from heaven the ſeat of glory, where God is moſt
gloriouſly preſent. (5.) This voice was heard, and that ſo as to be
underſtood by Peter, James, and John. They not only heard a found,
as the people did, (John 12. 28, 29.) but they underſtood the ſenſe.
God opens the ears and underſtandings of his people to receive what
they are concerned to know, when others are like Paul’s companions,
who only heard a ſound of words, (A&ts 9. 7.) but underſtood not the
meaning thereof, and therefore are ſaid not to hear the voice of him that
spake, Aćts 22.9. Bleſſed are thoſe who not only hear, but underſtand;
This is the Perſon whom God
who believe the truth, and feel the power of the voice from heaven, as
Inſpiration of the Scriptures.
} he did, who teſtifieth theſe things—and we have all the reaſon in the
world to receive, his teſtimony for who would refuſe to give credit to
what is ſo circumſtantially laid down as this account of the voice from
heaven, of which the apoſtle tells us 2 (6.) It was heard by them in the
holy mount, when they were with Jeſus. The place wherein God affords
ady peculiarly gracious manifeſtation of himſelf, is thereby made holy,
not with an inherent holineſs, but as the ground was holy, where God
appeared to Moſes, (Exod. 3. 5.) and the mountain holy, on which the
temple was built, Pſ. 87. 1. Such places are relatively holy, and to
be regarded as ſuch during the time that men in themſelves experience,
or may, by warrant from the word, believingly expect, the ſpecial pre-
ſence and gracious influence of the holy and glorious God.
19. We have alſo a more ſure word of prophecy;
whereunto ye do well that ye take heed, as unto a light
that ſhineth in a dark place, until the day dawn, and the
day-ſtar ariſe in our hearts: 20. Knowing this firſt, that
no prophecy of the ſcripture is of any private interpreta-
tion. 21. For the prophecy came not in old time by the
will of man: but holy men of God ſpake as they were
moved by the Holy Ghoſt.
In theſe words the apoſtle lays down another argument to prove the
truth and reality of the goſpel, and intimates that this ſecond proof is
more ſtrong and convincing than the former, and more unanſwerably
makes out, that the doćtrine of the power and coming of our Lord
Jeſus Chriſt is not a mere fable or cunning contrivance of men, but the
wiſe and wonderful counſel of the holy and gracious God. For this is
foretold by the prophets and penman of the Old Teſtament, who ſpake
and wrote under the influence, and according to the dire&tion, of the
Spirit of God. Here note, j
I. The deſcription that is given of the ſcriptures of the Old Teſta-
ment; they are called a more sure word of prophecy. 1. It is a prophe-
tical declaration of the power and coming, the Godhead and incarnation
of our Saviour, which we have in the Old Teſtament. It is there fore-
told, “ that the Seed of the woman ſhall bruiſe the ſerpent’s head.”
His power to deſtroy the Devil and his works, and his being made of a
woman are there foretold ; and the great and awful Old-Teſtament
name of God, Jehovah, (as read by ſome,) ſignifies only He will be ; and
that name of God, (Exod. 3. 14.) is rendered by many, I will be that I
will be; and thus underſtood, they point at God’s being incarnate in
order to the redemption and ſalvation of his people, as what was to come.
But the New Teſtament is a hiſtory of that whereof the Old Teſtament
is a prophecy. All the prophets and the law prophesied until John,
Matth. 11. 13. And the evangeliſts and apoſtles have written the hiſ.
tory of what was before delivered as prophecy. Now the accompliſh-
ment of the Old Teſtament by the New, and the agreeableneſs of the
New Teſtament to the Old, are a full demonſtration of the truth of both.
Read the Old Teſtament as a prophecy of Chriſt, and with diligence
and thankfulneſs uſe the New as the beſt expoſition of the Old. 2. The
Old Testament is a more sure word of prophecy. It is ſo to the Jews who
received it as the oracles of God. Following prophets confirmed what
had been delivered to thoſe who went before, and theſe prophecies had
been written by the expreſs command, and preſerved by the ſpecial care,
and many of them fulfilled by the wonderful providence, of God, and
therefore were more certain to them who had all along received and read
the ſcriptures, than the apoſtle’s account of this voice from heaven.
Moses and the prophets more powerfully perſuade than even miracles
themselves, Luke 16. 31. How firm and ſure ſhould our faith be, who
have ſuch a firm and ſure word to reſt upon All the prophecies of the
Old Teſtament are more ſure and certain to us who have the hiſtory of
the exact and moſt minute accompliſhment of them.
II. The encouragement the apoſtle gives us to ſearch the ſcriptures.
He tells us, We do well if we take heed to them ; that is, apply our minds
to underſtand the ſenſe, and our hearts to believe the truth, of this ſure
word, yea, to bend ourſelves to it, that we may be moulded and faſhioned
by it. The word is that form of doćtrine into which we muſt be caſt, ,
(Rom. 6, 17.) that formulary of knowledge, (Rom. 2. 20.) by which
we are to regulate our thoughts and ſentiments, our words and confeſ.
fions, our whole life and converſation. If we thus apply ourſelves to
the word of God, we certainly do well in all reſpects, what is pleaſing
to God, and profitable to ourſelves ; and this indeed is but a paying that
regard which is due to the oracles of God. But in order to this giving
- A. D. 67.
Inſpiration of the Scriptures.
II PETERJ II.
heed to the word, the apoſtle ſuggeſts fome things that are of ſingular
uſe to thoſe who would attend to the ſcriptures to any good purpoſe.
1. They muſt account and uſe the ſcripture as a light which, God hath
ſent into and ſet up in the world, to diſpel that darkneſs which is upon
the face of the whole earth. The word is a lamp to the feet of thoſe
who uſe it aright ; this diſcovers the way wherein men ought to walk;
this is the means whereby we come to know the way of life. 2. They
muſt acknowledge their own darkneſs. This world is a place of error
and ignorance, and every man in the world is naturally without that
knowledge which is neceſſary in order to attain eternal life. .3. If ever
men are made wife to ſalvation, it is by the ſhining of the word of God
into their hearts. Natural notions of God are not ſufficient for fallen
man, who does at beſt ačiually know a great deal leſs, and yet does ab-
ſolutely need to know a great deal more, of God than Adam did while
he continued innocent. 4. When the light of the ſcripture is darted
into the blind mind and dark underſtanding by the holy Spirit of God,
then the “ſpiritual day dawns, and the day-ſtar ariſes in that ſoul.”
This enlightening of a dark benighted mind is like the day-break that
improves and advances, ſpreads and diffuſes itſelf through the whole ſoul,
till it make perfect day, Prov. 4, 18. It is a growing knowledge; they
who are this way enlightened, never think they know enough, till they
come to know as they are known. To give heed to this light muſt needs
be the intereſt and duty of all; and all who do truth, come to this light,
while evil-doers keep at a diſtance from it.
III. The apoſtle lays down one thing as previouſly neceſſary in order
to our giving heed to, and getting good by, the ſcriptures, and that is,
the knowing that all prophecy is of divine original. . Now this im-
portant truth he not only aſſerts, but proves. 1. Obſerve, No ſcrip-
ture-prophecy is of private interpretation, (or a man’s own proper opinion,
an explication of his own mind,) but the revelation of the mind of God.
This was the difference between the prophets of the Lord and the falſe
prophets who have been in the world. The prophets of the Lord did not
ſpeak or do anything of their own mind, as Moſes, the chief of them,
... ſays expreſsly, (Numb. 16, 28.) I have not done any of the works, (nor
delivered any of the ſtatutes and ordinances,) of my own mind. But
falſe prophets, “ ſpeak a viſion of their own heart, not out of the mouth
of the Lord,” Jer. 23. 16. The prophets and penmen of the ſcrip-
ture ſpake and wrote what was the mind of God; and though, when
under the influence and guidance of the Spirit, it may well be ſuppoſed,
that they were willing to reveal and record ſuch things, yet it is becauſe
God would have them ſpoken and written. But though the ſcripture
be not the effuſion of man’s own private opinion or inclination, but the
revelation of the mind and will of God, yet every private man ought to
'ſearch it, and come to underſtand the ſenſe and meaning thereof. 2.
This important truth of the divine original of the ſcriptures, (that what
is contained in them is the mind of God and not of man,) is to be known
and owned by all who give heed to the ſure word of prophecy. That
the ſcriptures are the word of God, is not only an article of the true
chriſtian’s faith, but alſo a matter of ſcience or knowledge. As a man
not barely believes, but knows aſſuredly, that that very perſon is his par-
ticular friend, in whom he ſees all the proper peculiar diſtinguiſhing
marks and charaćters of his friend; ſo the chriſtian knows that book to
be the word of God, in and upon which he ſees all the proper marks and
charaćters of a divinely inſpired book. He taſtes a ſweetneſs, and feels
a power, and ſees a glory, in it truly divine. 3. The divinity of the
ſcriptures muſt be known and acknowledged in the firſt place, before
men can profitably uſe them, before they can give good heed to them.
To call off our minds from all other writings, and apply them in a pecu-
liar manner to theſe as the only certain and infallible rule, neceſſarily re-
quires our being fully perſuaded that theſe are divinely inſpired, and con-
tain what is truly the mind and will of God. • ' -
Now ſeeing it is ſo abſolutely neceſſary that perſons be fully per-
ſuaded of the ſcripture’s divine original, the apoſtle, (v. 21.) tells us how
the Old Teſtament came to be compiled, and that, (1.) Negatively; It
came not by the will of man. Neither the things themſelves that are re-
corded, and make up the ſeveral parts of the Old Teſtament, are the
opinions of men, nor was the will of any of the prophets or penmen of
the ſcriptures the rule or reaſon why any of thoſe things were written,
which make up the canon of the ſcripture. (2.) Affirmatively; “Holy
men of God ſpake as they were moved by the Holy Ghoſt.” Obſerve,
[1] They were holy men ºf God who were employed about that book
which we receive as the word of God. If Balaan and Caiaphaë, and
others who were deſtitute of holineſs, had any thing of the ſpirit of pro
phecy, upon occaſion, yet ſuch fort of perſons were not employed to
writerány'part of the ſcriptures for the uſe of the church of God. All
the Penmen of the ſcriptures were holy men of God. [2,] These holy
** were moved by the Holy Ghost, in what they delivered as the miná
and will of God. The Holy Ghoſt is the ſupreme Agent, the holy men
are but inſtruments. First, The Holy Ghoſt inſpires and dićtates to
them what they were to deliver of the mind of God. Secondly, He
Pºwerfully excites and effectually engages them to ſpeak (and write)
What he had put into their mouths. Thirdly, He ſo wiſely and care-
fully aſfilts and directs them in the delivery of what they had received
from him, that they were effectually ſecured from any the leath, miſtake
in expreſſing what they revealed. So that the very words of fcripture
are to be accounted the words of the Holy Ghoſt, and all the plainneſs
and ſimplicity, all the power and virtue, and all, the elegance and pro-
Priety, of the very words and expreſſions are to be. regarded by us as
Proceeding from God. Mix faith therefore with what you find in the
ſcriptures; eſteem and reverence your Bible as a book written by holy
men, inſpired, influenced and assisted by the Holy Ghost. . . . . . .
: Y” • * . . . : t
* r * CHAP. II. . . . . .
The postle having in the foregoing chapter exhorted then to proceed and
44tance in the christian race, he now comes to remove, as much as in him
'ay, what he could not but apprehend would hinder their complying with
his exhortation. He therefore gives them fair warning of false teachers,
% whom they might be in danger of being seduced. fºrevent this, I.
He describes these seducers as impious in themselves, and very pernicious
9 ºthers, i. 1.3. II. He assures them of the punishment that shall
Öe inflicted on them, v. 3.i.6. III. He taliºus hºw contrary the method
is, which God takes with those who fear him, v. 7.9, IV. He fills up
the rest ºf the chapter with a further description of those seducers of whom
he would have them beware. - . . .
1. Bº there were falſe prophets, alſo among the
people, even as there ſhall be falſe teachers, among
You, who privily ſhall bring in damnable herefies, even
denying the Lord that bought them, and bring upon
themſelves, ſwift deſtrućtion. 2. And many ſhall follow
their pernicious ways; by reaſon of whgū, the way of
truth ſhall be evil-ſpoken of 3. And through covetouſ.
you :—
neſs ſhall they with feigned words make merchandiſe of
In the end of the former chapter, there is mention made of holy men
of God, who lived in the times of the Old Teſtament, and were uſed as
the amanuenſes of the Holy Ghoſt, in writing the facred oracles; but
in the beginning of this, he tells us they had, even in that time, falſe
prophets in the church as well as true. In all-ages of the church, and
under all diſpenſations, when God ſends true prophets, the Devil ſends
ſome to ſeduce and deceive ; falſe prophets in the Old Teſtament; and
falſe Christs, falſe apostles, and ſeducing teachers, in the New. Con-
cerning theſe obſerve, 1. Their buſineſs is to bring in destructive errors,
even dannable heresies ; as the buſineſs of teachers ſent of God is to ſhew
the way of truth, even the true way to everlasting life. There are dam-
nable heresies as well as damnable practices; and falſe teachers are in-
ii duſtrious to ſpread pernicious errors. 2. Damnable heresies are com-
monly brought in privily, under the cloak and colour of truth, 8: They
who introduce deſtructive hereſies, deny the Lord that bought them.
They reject and refuſe to hear and learn of the great Teacher ſent from
God, though he is the only Saviour and Redeemer of men, who paid a
price ſufficient to redeem as many worlds of finners as there are finners
in the world. 4. They who bring in errors deſtructive to others, bring
ſwift (and therefore ſure) destruction upon themselves. Self-deſtroyers
are ſoon deſtroyed ; and thoſe who are fo hardened as to propagate
errors deſtrućtive to others, ſhall ſurely and ſuddenly be deſtroyed, and
that without remedy.
He proceeds, in the ſecond verſe, to tell us the conſequence with re-
ſpect to others; and here we may learn, ().) Corrupt leaders ſeldom
fail of many to follow them ; though the way of error is a pernicious
way, yet many are ready to walk wherein. Men drinkin iniquity like
waier, and are pleaſed to live in error. “The prophets prophecy falſely,
and the people love to have it ſo.” (2.) The ſpreading of error will
bring up an evil report on the way ºf truth ; that is, the way of ſalva-
A.D. 67.
religion is from the God of truth as the Author, and leads to true hap.
pineſs in the enjoyment of the true God as the end, and works truth in
the inward part as the means of acceptably ſerving God. And yet this
way of truth is traduced and blaſphemed by thoſe who embrace and ad-
vance deſtrućtive errors. This the apoſtle has foretold, as what ſhould
certainly come to paſs. Let us not be offended at any thing of this in
-our-day, but take care that we give no occaſion to the enemy to blaſpheme
the holy name whereby we are called, or ſpeak evil of that way whereby
"we hope to be ſaved. ... • - • * . '
Obſerve, in the next place, the method ſeducers take to draw diſciples
after them. They uſe feigned words ; they flatter, and by good words
-and fair ſpeeches deceive the hearts of the fimple, inducing them to give
intentirely into the opinions which theſe ſeducers endeavour to propagate,
and ſell and deliver themſelves over to the inſtruction and government of
theſe falſe, teachers, who make a gain of them whom they make their
proſelytes : for all this is through covetouſneſs, with a defire and defign
to get more wealth, or credit or commendation, by increaſing the number
of their followers. The faithful miniſters of Chriſt, who ſhew men the
way of truth, defire the profit and advantage of their followers, that they
may be ſaved ; but theſe ſeducing teachers defire and defign only their
own temporal advantage and worldly grandeur. -
—3. Whoſe judgment now of a long time lingereth
not, and their damnation ſlumbereth not. 4. For if God
ſpared not the angels that finned, but caſt them down to
hell, and delivered them into chains of darkneſs, to be re-
ſerved unto judgment; 5. And ſpared not the old world,
but ſaved Noah the eighth perſon, a preacher of righte-
ouſneſs, bringing in the flood upon the world of the un-
godly ; 6. And turning the cities of Sodom and Go-
morrah into aſhes condemned them with an overthrow,
making them an enſample unto thoſe that after ſhould live
ungodly. -
Men are apt to think that a reprieve is the forerunner of a pardon,
and that if judgment be not ſpeedily executed, it is, or will be, certainly
reverſed. But the apoſtle tells us, that how ſucceſsful and proſperous
..ſoever falſe, teachers, may be, and that for a time, yet their judgment
lingereth not. God has determined long ago how he will deal with
them. Such unbelievers, who endeavour to turn others from the faith,
are condemned already, and the wrath of God abideth on them. The
righteous Judge will ſpeedily take vengeance; the day of their calamity
is at hand, and the things that ſhall come upon them make haſte. To
prove this aſſertion, here are ſeveral examples of the righteous judgment
of God, in taking vengeance on finners propoſed to our ſerious confi-
deration. - t
I. See how God dealt with the angels who finned. Obſerve, 1. No
excellency will exempt, a finner from puniſhment. If the angels, who
excel us vaſtly in ſtrength and knowledge, violate the law of God, the
ſentence, which that law awards, ſhall be executed upon them, and that
without mercy or mitigation, for God did not ſpare them. Whence
..obſerve, 2. By how much the more excellent the offender, by ſo much
the more ſevereithe puniſhment. Theſe angels, who had the advantage
of men as to the dignity of their nature, are immediately puniſhed.
There is no ſparing them for a few days, no favour at all ſhewn them.
3. Sin debaſes and degrades the perſons who commit it. The angels of
heaven are caſt down from the height of their excellency, and diveſted of
all their glory and dignity, upon their diſobedience. Whoever fins
againſt God, does a manifeſt hunt to himſelf. 4. They who rebel againſt
the God of heaven, ſhall all be ſent down to hell. . . There is no place or
ſtate between the height of glory and the depth of miſery, in which they
ſhall be allowed to reſt. If creatures fin, in heaven, they muſt ſuffer in
hell. 5. Sin is the work of darkneſs, and darkneſs is the wages of sin.
The darkneſs of miſery and tonment follows the darkneſs of fin. They
who will not walk according to the light and dire&tion of God’s law,
ſhall be deprived of the light of God’s countenance and the comforts of
his preſence. 6. As fin binds men over to puniſhment, ſo miſery and
torment hold men, under puniſhment. The darkneſs, which is these
miſery, keeps them ſo that they cannot get away from their torment.}
7. The laſ degree of torment is not till the day of judgment. The fin-
II PETER, II,
tion by Jeſus Chriſt, who is the Way, the Truth, and the Lift. Chriſtian ||
In bad company we cannot eſcape either guilt or grief.
Divine Judgments.
ning’angels, though in hell already, are yet reſerved to the judgment o
the great day. -
“See how God dealt with the old world, even in much the ſame way
that he dealt with the angels. He ſpared not the old world. Here
obſerve, 1. The number of offenders fignifies no more to procure any
favour; than the quality. If the fin be univerſal, the puniſhment ſhall
likewiſe extend to all. But, 2. If there be but a few righteous, they
ſhall be preſerved. God does not deſtroy the good with this bad. In
wrath he remembers mercy. 3. They who are preachers of righteousness
in an age of univerſal corruption and degeneracy, holding forth the word
of life in an unblameable and exemplary converſation, ſhall be preſerved
in a time of general deſtruction. 4. God can make uſe of thoſe creatures
as the inſtruments of his vengeance in puniſhing finners, which he at firſt
made and appointed for their ſervice and benefit. He deſtroys the whole
world by water. But obſerve, 5. What is the procuring cauſe of this;
it was a world of ungodly men. Ungodlineſs puts men out of the divine
protećtion, and expoſes them to utter deſtruction.
III. See how God dealt with Sodom and Gomorrah; though they
were ſituated in a country like the garden of the Lord, yet, if in ſuch a
fruitful ſoil they ſhall abound in fin, God can ſoon turn a fruitful land
into barrenneſs, and a well-watered country into duſt and aſhes. Obſerve,
1. No political union or confederacy can keep off judgments from a fin-
ful people. Sodom and the neighbouring cities were no more ſecured
by their regular government, than the angels by the dignity of their
nature, or the old world by their vaſt number. 2. God can make uſe
of contrary creatures to puniſh incorrigible finners. He deſtroys the
old world by water, and Sodom by fire. He who keeps fire and water
from hurting his people, (Iſa. 43. 2.) can make either to deſtroy his
enemies; therefore they are never ſafe. , 3. Moſt heinous fins bring moſt
grievous judgments. They who were abominable in their vices, were re-
markable for their plagues. They who are finners exceedingly before
the Lord, muſt expect the moſt dreadful vengeance. 4. The puniſhment
of finners in former ages, is deſigned for the example of thoſe who come
| after ; “ Follow them, not only in the time of living, but in their course
and way of living.” Men who live ungodly, muſt ſee what they are to
expect if they go on ſtill in a courſe of impiety. Let us take warning
by all the inſtances of God’s taking vengeance, which are recorded for
our admonition, and to prevent our promiſing ourſelves impunity, though
we go on in a courſe of fin.
7. And delivered juſt Lot, vexed with the filthy con-
verſation of the wicked : , 8. (For that righteous man
dwelling among them, in ſeeing and hearing, vexed his
righteous ſoul from day to day, with their unlawful
deeds ;) 9. The Lord knoweth how to deliver the godly
out of temptations, and to reſerve the unjuſt unto the day
of judgment to be puniſhed :
When God ſends deſtruction on the ungodly, he commands deliverance
for the righteous; and if he rain fire and brimſtone on the wicked, he
will cover the head of the juſt, and they ſhall be hid in the day of his
anger. This we have an inſtance of in his preſerving Lot. Where ob-
ſerve, 1. The charaćter given of Lot; he is called a just man; this he
was to the generally prevailing bent of his heart, and through the main
of his converſation. God, does not account men juſt or unjuſt from one
fingle act, but from their general courſe of life. And here is a juſt man.
in the midſt of a moſt corrupt and profligate generation univerſally gone
off from all good. He does not follow the multitude to do evil, but in
a city of injuſtice he walks uprightly. 2. The impreſfion the fins of
others have upon this righteous man. Though the finner takes pleaſure
in his wickedneſs, it is a grief and vexation to the ſoul of the righteous.
Let the fins of
others be a trouble to us, otherwiſe it will not be poſſible for us to keep
ourſelves pure. 3. Here is particular mention of the duration and con-
tinuance of this good man’s grief and vexation ; it was from day to day.
Being accuſtomed to hear and ſee their wickedneſs did not reconcile him
to it, nor abate of the horror, that was occaſioned by it. This is the
righteous man whom God preſerved from the deſolating judgment that
deſtroyed all round about him. From this inſtance we are taught to
argue, that God knows how to deliver his people, and puniſh his enemies.
It is here preſuppoſed, that the righteous muſt have their temptations
and trials. The Devil and his, inſtruments will thruſt fore at them, that
A.D. 67.
Falſe Teachers.
II PETER, II.
they may fall; and if we will get to heaven, it muſt be through many
tribulations; it is therefore our duty to reckon upon, and prepare for
them. Obſerve here, (1.) The Lord knows them that are his. He has
fet apart him who is godly, for himſelf; and if there is but one in five
cities, he knows him ; and where there is a greaters number, he cannot
be ignorant of or overlook any one of them." (2.) The wiſdom of God
is never at a loſs about ways and means to deliver his people. They are
often utterly at a loſs, and can ſee no way; he can diſcover a great many.
(3.) The deliverance of the godly is the work of God; that which he
concerns himſelf in, both his wiſdom to contrive the way, and his power
to work out the deliverance out of temptation, to prevent their falling
into fin, and their being ruined by their troubles. And ſurely if he can
deliver out of temptation, he can keep from falling into it, if he did not
ſee ſuch trials to be neceſſary. (4.) God makes a very great difference
in his dealings with the godly and the wicked. When he ſaves his
people from deſtruction, he delivers over his enemies to deſerved ruin.
The unjuſt has no ſhare in the ſalvation God works out for the righ-
*teous. The wicked are reserved to the day of judgment. Here we ſee,
[1..] There is a day of judgment ; “God has appointed a day wherein
he will judge the world.” [2.] The preſervation of impenitent finners
is only a reſerving of them to the day of the revelation of the righteous |
judgment of God. - * *
1O. But chiefly them that walk after the fleſh in the
luſt of uncleanneſs, and deſpiſe government. Preſump-
tuous are they, ſelf-willed, they are not afraid to ſpeak
evil of dignities., 11. Whereas angels, who are greater
in power and might, bring not railing accuſation againſt
them before the Lord. 12. But theſe, as natural brute
beaſts, made to be taken and deſtroyed, ſpeak evil of the
things that they underſtand not ; and ſhall utterly periſh
in their own corruption; 13. And ſhall receive the re-
ward of unrighteouſneſs, as they that count it pleaſure to
riot in the day-time. Spots they are, and blemiſhes,
ſporting themſelves with their own deceivings while they
feaſt with you; 14. Having eyes, full of adultery, and
that cannot ceaſe from ſin; beguiling unſtable ſouls: a
heart they have exerciſed with covetous praćtices; curſed
children: 15. Who have forſaken the right way, and
are gone aſtray, following the way of Balaam the ſon of
Boſor, who loved the wages of unrighteouſneſs; , 16. But
| Iows."
was rebuked for his iniquity: the dumbaſs, ſpeaking with |
man’s voice, forbade the madneſs of the prophet. 17.
Theſe are wells without water, clouds that are carried
with a tempeſt; to whom the miſt of darkneſs is reſerved
for ever. 18. For when they ſpeak great ſwelling words
of vanity, they allure through the luſts of the fleſh, through
much wantonneſs, thoſe that were clean eſcaped from them
who live in error. 19. While they promiſe them liberty,
they themſelves are the ſervants of corruption: for of
whom a man is overcome, of the ſame is he brought in
bondage. ;
tions of the world through the knowledge of the Lord
and Saviour Jeſus Chriſt, they are again entangled therein,
and overcome, the latter end is worſe with them than
the beginning, 21. For it had been better for them not
to have known the way of righteouſneſs, than, after they
livered unto them. 22. But it is happened unto them
according to the true proverb, The dog is turned to his
own vomit again; and the ſow that was waſhed, to her
wallowing in the mire. -
The apoſtle's deſign being to warn us of, and arm us againſt, ſeducers,
he now returns to diſcourſe more particularly of them, and give us an
Vol. W. No. 107.
20. For if after they have eſcaped the pollu-
agcount of their charaćter and condu&, which abundantly juſtifies the
righteous Judge of the world in reſerving them in an eſpecial manner for
the moſt ſevere and heavy'doom; as Cain is taken under ſpecial pro-
tečići, that he might be kept fººthcommon vengeance. But why will
Göd thus deal with theſe 'falſe" teachers? This he ſhews in what fol-
"I...These walk after the flesh'; they follow the devices and defires of
their own hearts, they give up themſelves to the condućt of their own
fleſhly mind, refuſing to make their reaſon ſtoop to divine revelation, and
bring every thought to the obedience of Christ ; they, in their lives, ačt
directly contrary to God’s righteous precepts, and comply with the de-
mands of corrupt nature. Evil opinións are often accompanied with
evil practices; and they who are for propagating error, are for improv-
ing in wickedneſs; they will not fit down contented in the measure of
iniquity to which they have attained, nor is it enough for them to ſtand
up, and maintain, and defend, what wickedneſs they have already com-
mitted, but they walk after the flesh, they go on in their finful courſe,
and increaſe unto more ungodlineſs, and greater degrees of impurity and
uncleanneſs too ; they alſo pour contempt on thoſe whom God has ſet
in authority over them, and requires them to honour; theſe therefore
deſpiſe the ordinance of God, and we need not wonder at it; for they are
bold and daring, obſtinate and refračtory, and will not only cheriſh con-
tempt in their hearts, but with their tongues will utter ſlanderous, and
reproachful words of thoſe who are ſet over them. -
II. This he aggravates, by ſetting forth the very different condućt of
more excellent creatures, even the angels ; of whom obſerve, 1. They
are greater in power and might, and that even than thoſe who are clothed
with authority and power among the ſons of men, and much more than
thoſe falſe teachers, who are ſlandèfous-revilers bf magiſtrates and go-
vernors; the good angels vaſtly exceed us in all natural, and moral excel-
lencies, in ſtrength, underſtanding, and holineſs, too. 2. Good angels
are accuſers of ſinful creatures, either of their own kind, or our’s, or
both ; they who are allowed to behold the face of 'God, and ſtand be-
fore his throne, cannot but have a zeal for his honour, and accuſe and
blame thoſe who diſhonour him, 3, Angels bring their accusations of
finful creatures before the Lord; they do not publiſh their faults, and
tell their crimes to their fellow-creatures; in a way of calumny and ſlan-
der; but it is before the Lord, who is the Judge, and will be the Avenger,
of all impiety and injuſtice. 4. Good, angels, mingle no bitter revilings
or bafe reproaches with any of the accăsatiºns' or charges they bring
againſt the wickedeſt and worſt of criminals: ‘Let us, who pray that
God's will may be done on earth as it is in heaven; imitate the angels in
this particular ; if we complain of wicked men, let it be to God, and
that not with rage and reviling, but with compaſſion and compoſedneſs
of mind, that may evidence that
we belong to him who is meek and mer-
ciful. i • n , , , • ' ' - . . .
III. The apoſtle, having ſhewn (v. 11.) how unlike ſeducing teachers
are to the moſt excellent creatures, proceeds (v. 12.) to flew how like
they are to the moſt inferior; they are “like the horſe and mule, which
have no underſtanding;” they are “as natural brute beaſts, made to be
takeh and deſtroyed.” Men, under the power of fin, are ſo far from .
obſerving divine revelation, that they do not exerciſe reaſon, or act ac-
cording to the direétion thereof; they walk by sight, and not by faith,
and judge of things according to their ſenſes; as they repreſent things
pleaſant and agreeable, ſo they muſt be approved and eſteemed; brute-
creatures follow the inſtinčt of their ſenſitive appetite, and finful man
follows the inclination of his carnal mind; theſe refuſe to employ the
underſtanding and reaſon God has given them, and fo are ignorant of
what they might and ought to know; and therefore obſerve, 1. Igno-
./ - ſe of evil-ſpeaking; and, 2. Deſtruction will be the effect
rance is the cau
of it; theſe perſons ſhall be utterly deſtroyed in their own corruption;
their vices not only expoſe them to the wrath of God in another world,
but often bring them to mifery and ruin in this life; and ſurely ſuch
fort of impudent offenders, who glory in their shame, and to whom open-
|neſs in fin is an improvement of the pleaſure of finning, moſt juſtly de-
have known it, to turn from the holy commandment de-l.
plagues of this life and the pains of the next in the greateſt
extremity. Therefore whatever they meet with, is the juſt reward of
their unrighteousness. Such finners as sport themselves in miſchief, de-
ceive themſelves, and diſgrace all they belong to ; for by-one ſort of fins
they prepare themſelves for another ; and their extravagant feaſtings,
their intemperance in eating and drinking, bring them to commit all man-
ſerve all the
|ner of lewdneſs, ſo that their eyes are full of adultery; their wanton
looks ſhew their own impure luſts, and are deſigned and directed to kindle
the like in others; and this is what they cannot cease from s the heart is
*
A. D. 67.
3. . . . . . . . . . . • . * ^ . . . . . . . .2%. . . nº. 3 -i, 2- iº ºf '.
inſatiate in luſting, and the eye inceſſant in looking afterybat may gra-
tify their unclean defires; and they who are themſelves impudent affi in-
ceſſant in fin, are very diligent and often, ſucceſsful in degeiving. others,
and drawing others into the same excess of riot. But here obſerve who
they are, who are in the greateſt danger of being led away into error
and impiety, even the unstable; thoſe whoſe hearts are not eſtabliſhed
with grace, are eaſily turned into the way of fih, or elſeºſuch ſort of
fenſual wretches would not be able to prevail upon them; for theſe are
not only riotous and laſcivious, but covetous alſo ; and theſe kind of prac-
tices, their hearls are exercised with 5. they pant after riches, and the de-
fire of their ſouls is to the wealth of this world; it is a confiderable part
of their work to contrive to get wealth ; in this their hearts are exer-
cised, and then-they execute their projećts; and if men abandon them-
felves to alliſorts of luſts, we cannot wonder that the apoſtle ſhould call
them cursed children ; for they are liable to the curſe of God denounced
againſt ſuch ungodly, unrighteous men, and they bring a curſe upon all
who hearken and adhere to them. t ', -
IV. The apoſtle (v. 15, 16.) proves that they are cursed children,
even ſuch covetºus perſons as the Lord abhors, by ſhewing, 1. They have
Jörsaken the right way; and it cannot be but ſuch ſelf-ſeekers muſt be
out of the right way, which is a ſelf-denying way. 2. They are gone
into a wrong way; they have “erred and ſtrayed from the way of life,
and gone over into the path which leads to death, and takes hold of hell;”
and this he makes out by ſhewing it to be the way of Balaam, the son of
JBosor. (1.) That is a way of unrighteousness, into which men are led
...by the wages of unrighteousness... (2.) Outward temporal good things
are the wages finners expe&t, and, promiſe, themſelves, though they are
often diſappointed. (3.) The inordinate love of the good things of this
world, turns men out of the way which leads to the unſpeakably better
things.of another, life; the love of riches and, honour turned Balaam out
of the way of his duty, although he knew that the way he took displeased
the Lord. I (42). They who from the ſame principle, are guilty of the
ſame praćtices, with notarious finners, are, in the judgment of God, the
º, followers of ſuch vile offenders, and therefore muſt reckon upon being at
laſt where; they ane; they shall have their portion, with thoſe in another
world whom they imitated in this. (5.) Heinous and hardened finners
ſometimes, meet, with rebukes for their iniquity. God ſtops them in
their way, and opens the mouth of conſcience, or by ſome ſtartling pro-
vidence ſtartle8 and affrights them. (6.) Though ſome more uncommon
and extraordinary rebukes may for a little while cool men's courage, and
hinder their violent progreſs in the way of fin, it will not make them for-
ſake the way of iniquity, and go over into the way of holineſs; if rebuk-
sing a ſinner for his iniquity would have made a man return to his duty,
furely the rebuke, of: Balaam muſt have produced this effect ; for here
was a ſurpriſing miracle wrought : the dumb aſs, in whoſe mouth no man
can expect to meet with reproof, is enabled to ſpeak, and that with a hu-
man voice, and to her owner, and maſter; (who is here called a prophet,
for the Lord appeared, and ſpake ſometimes to him, (Numb. 22.23, 24.)
but indeed he was among the prophets of the Lord, as Judas among the
º, apoſtles of Chriſt ;) and ſhe expoſes the madness of his condućt, and op-
* poſes his going on in this evil way, and yet all in vain; they who will
not yield to uſual methods of reproof, will be but little influenced by
miraculous appearances to turn them from their finful courſes; he is in.
tº deed reſtrained from actually cursing the people, but he had ſo ſtrong a
… defire after the honours and riches that were promiſed him, that he went
8, as far as the could, and did his uttermoſt to get from under the reſtraint
it that was upon him. . . . . , , , , , , -
* - V. The apoſtle;proceeds, (v. º a further deſcription of ſeducing
1. teachers, whom he ſets forth as wells, or fountains without water. Ob.
t
ºf PETÉR, IL
Falſe Teachers.
is no truth; and, ſeeing theſe men are for promoting darkneſs in this
world, it is very juſt that the mist of darkneſs ſhould be their portion in
the next ; utter darkneſs was prepared for the Devil, the great deceiver,
and his angels, thoſe inſtruments that he uſes to turn men away from the
truth, and therefore for them it is reserved, and that for ever; the fire of
hell is everlaſting, and the smoke of the bottomleſs pit rises up for ever and
6:06?" -
*And it is juſt with God to dealthus with them, becauſe, (1) They
allure thoſe they deal with, and draw them into a net, or catch them as
men do fiſh.;, and, (2.) It is with great ſwelling words of vanity; lofty
expreſſions, which have a great ſound, but little ſenſe. (3.) They
work upon the corrupt affections and carnal fleshly lasts of men, propó-
fing what is gratefuſ to them." And, (4.) They ſeduce perſons who in
reality avoided and kept at a diſtance from thoſe who ſpread and thoſe
who embraced hurtful and deſtrućtive errors. Obſerve, [1..] By appli-
cation and induſtry men attain a ſkilfulneſs and dexterity in promoting
error; they are as artful and as ſucceſsful as the fiſher, who makes
- ſerve, 1, Miniſters ſhould be as wells or fountains where the people may
find inſtruction, direction, and comfort : But, 2., Falſe teachers have no-
thing of this to impart to thoſe who conſult them; the word of truth,
*is the water of life, which refreſhes the ſouls that receive it; but theſe
deceivers are ſet upon ſpreading and promoting error, and therefore are
ſet forth as empty, becauſe there is no truth, in them. In vain then are
, , all our expectations of being fed, and, filled with knowledge and under-
. . . ſtanding by thoſe who are themſelves ignorant and empty; they are alſo
a clouds carried with a tempest ; when we ſee a cloud, we expe&t a refreſh-
ing ſhower from it; but theſe are clouds which yield no rain, for they |
are driven with the wind, but not of the Spirit, but the ſtormy wind or
tempeſt of their own ambition and covetouſneſs; they eſpouſe and ſpread
thoſe opinions that will procure moſt applauſe and advantage to them-
ſelves ; and as clouds obſtruct the light of the ſun, and darken the air,
ſo do theſe darken counsel by words without knowledge, and wherein there
angling his daily employment; the buſineſs of theſe men is to draw diſ-
ciples after them, and in their methods and management there are ſome
things worth obſerving, how they ſuit their bait to thoſe they deſire to
catch. [2.] Erroneous teachers have a peculiar advantage to win men
over to them, becauſe they have ſenſual pleaſures to take them with ;
whereas the miniſters of Chriſt put men upon ſelf-denial, and the mortify-
ing of thoſe luſts that others gratify and pleaſe ; wonder not therefore
that truth prevails no more, or that errors ſpread ſo much. º: Perſons
who have for a while adhered to the truth, and kept clear of errors, may
by the ſubtlety and induſtry of ſeducers be ſo far deceived, as to fall into
thoſe errors they had for a while clean eſcaped ; “Be therefore always
upon your guard, maintain a godly j. of yourſelves, ſearch the
ſcriptures, pray for the Spirit to inſtruct and eſtabliſh you in the truth,
walk humbly with God, and watch againſt every thing that may provoke
him to give you up to a reprobate mind, that you may not be taken
with the fair and ſpecious pretences of theſe falſe teachers who promiſe
liberty to all who will hearken to them, hot true chriſtian liberty for the
..] ſervice of God, but a licentiouſneſs in fin, to follow the devices and de-
fires of their own hearts.” To prevent theſe men’s gaining proſelytes,
he tells us, that in the midſt of all their talk of liberty, they themselves are
the vileſt ſlaves, for they are the servants of corruption; their own luſts
have gotten a complete vićtory over them, and they are a&tually in bon-
dage to them, making proviſion for the flesh, to ſatisfy its cravings, com-
ply with its directions, and obey its commands; their minds and hearts
are ſo far corrupted and depraved, that they have neither power nor will to
refuſe the taſk that is impoſed on them; they are conquered and captivated
by their ſpiritual enemies, and yield their members ſervants of unrighteous-
ness ; and what a ſhame it is to be overcome and commanded by thoſe
“who are themſelves the ſervants of corruption, and ſlaves to their own
luſts l’” This conſideration ſhould prevent our being led away by theſe
ſeducers; and to this he adds another; (v. 20.) it is not only a ſhame
and diſgrace to be ſeduced by thoſe who are “themſelves the ſlaves of
fin, and led captive by the Devil at his pleaſure,” but it is a real detriment
to thoſe who have clean eſcaped from them who live in error, for hereby
their latter end is made worſe than their beginning. Here we ſee, First,
It is an advantage to escape the pollutions of the world, to be kept from
groſs and ſcandalcus fins, though men are not thoroughly converted and
ſavingly changed; for hereby we are kept from grieving thoſe who are
truly ſerious, and imboldening thoſe who are openly profane ; whereas,
if we run with others to the ſame exceſs of riot, and abandom ourſelves to
the fins of the age, we affiićt and diſhearten thoſe who endeavour to walk
as becomes the goſpel, and ſtrengthen the hands of thoſe who are already
engaged in open rebellion againſt the Moſt High, as well as alienate our-
ſelyes more from God, and harden our hearts againſt him. Secondly,
Some men are, for a time, “kept from the pollutions of the world, by
the knowledge, of Chriſt,” who are not ſavingly renewed in the spirit of
their mind. A religious education has reſtrained many whom the grace
of God has not renewed: if we receive the light of the truth, and have a
| motional knowledge of Christ in our heads, it may be of ſome preſent ſer-
vice to us; but we muſt receive the love of the truth, and hide God's
word in our heart, or it will not ſančtify and ſave us. Thirdly, Thoſe
who have, for a time, escaped the pollutions of the world, are at firſt in-
snared and entangled by falſe teachers : they firſt perplex men with ſome
plauſible and ſpecious objećtions againſt the truths of the goſpel; and
the more ignorant and unstable are hereby made to ſtagger, and brought
to queſtion the truths of doćtrines they have received, becauſe they can-
not ſolve all the difficulties, nor anſwer all the objections, that are urged
A. D. 67.
The Cavils of Infidels.
ºl I > PETER, III.
by theſe ſeducers. . Fourthly, When men are once entangled, they are
easily overcome; therefore ſhould chriſtians keep cloſe to the word of
God, and watch againſt thoſe who ſeek to perplex and bewilder them;
and that becauſe if men, who have once “eſcaped, are again efitangled,
the latter end is worſe with them than the beginning.” - ". .
: The apoſtle, in the two laſt verſes of the chapter, ſets himſelf to prove
that a ſtate of apoſtaſy is worſe than a ſtate of ignorance ; for this is a
condemning the way ºf righteouſneſs, after they have had ſome knowledge-
of it, and expreſſed ſome liking to it; this carries in it a declaring that
they have found ſome iniquity in the way of righteousness, and ſome falſe-
hood in the word of truth : now to bring up #. an evil report upon the
good way of God, and ſuch a falſe charge againſt the way of truth, muſt
neceſſarily expoſe to the heavieſt condemnation; the miſery of ſuch de-
ſerters of Chriſt and his goſpel, is more unavoidable, and more intoler-
able, than that of other offenders; for, 1. God is more highly provoked
by them who by their condućt deſpiſe the goſpel, as well as diſobey the
law, and who reproach and pour contempt upon God and his grace. 2.
The Devil more narrowly watches and more cloſely confines thoſe whom
he has recovered, after they had once gone off from him, and profeſſed
to be the followers of the Lord Jeſus Chriſt; (Matth, 12.45.) they
are kept under a ſtronger guard, and no wonder it ſhould be ſo, when
they have licked up their own vomit again, returning to the ſame errors
and impieties that they had once caſt off, and ſeemed to deteſt and loathe,
and wallow in that filthiness from which they appeared once to be really
cleanſed. Well, if the ſcripture gives ſuch an account of chriſtianity on
the one hand, and of fin on the other, as we have here in theſe two verſes,
we certainly ought highly to approve of the former, and perſevere therein,
becauſe it is a way of righteouſneſs, and a holy commandment, and to loathe
and keep at the greateſt diſtance from the latter, becauſe it is ſet forth as
moſt offenſive and abominable.
CHAP. III.
The apostle, drawing toward the conclusion of his ſecond epistle, begins this
last chapter of it, with repeating the account of his deſign and ſcope in
writing a ſecond time to them, v. 1, 2. II. He proceeds to mention one
thing that induced him to write this second epistle, namely, the coming of
JCoffers, whom he deſcribes, v. 3...7. III. He instructs and establishes
them in the coming of our Lord Jesus Christ to judgment, v. 8... 10.
IV. He ſets forth the uſe and improvement which christians ought to
make of Christ’s second coming, and that dissolution and renovation of
things, which will accompany that ſolemn coming ºf our Lord, v. 11...18.
1. YTHIS ſecond epiſtle, beloved, I now write unto you ;
in both which I ſtir up your pure minds by way of
remembrance: 2. That ye may be mindful of the words
which were ſpoken before by the holy prophets, and of
the commandment of us the apoſtles of the Lord and
Saviour: *
That the apoſtle might the better reach his end in writing this epiſtle,
which is, to make them ſteady and conſtant in a fiducial and pračtical re-
membrance of the doćtrine of the goſpel, he, 1. Expreſſes his ſpecial affec-
tion and tenderneſs of them, by calling them beloved, hereby evidencing
that he added to godlineſs, brotherly-kindneſs; as he had (ch. 1, 7.) ex- |
horted them to do. Miniſters muſt be examples of love and affection, as
well as life and converſation. 2. He evidences a fincere love to them,
and hearty concern for them, by writing the ſame thing to them, though
in other words; it being ſafe for them, it ſhall not be grievous to him to
write upon the ſame ſubječt, and purſue the ſame defign, by thoſe me-
thods which are moſt likely to ſucceed. 3. The better to recommend
the matter, he tells them, that what he would have them to remember,
are, (1.) The words spoken by the holy prophets, who were divinely in-
ſpired, both enlightened and ſanétified by the Holy Ghoſt; and ſeeing
theſe perſons' minds were purified by the ſanétifying operation of the
ſame Špirit, they were the better diſpoſed to receive and retain what ||
came from God by the holy prophets. (2) “The commandments of
the apoſtles of the Lord and Saviour;” therefore the diſciples and ſer-
vants of Chriſt ought to regard what, thoſe who are ſent by him have
declared unto them to be the will of their Lord ; what God has spoken
by the prophets of the Old Teſtament, and Chriſt has commanded by the
apoſtles of the New, cannot but demand and deſerve to be frequently
remembered; and they who meditate on theſe things, will feel the quick-
ening virtues thereof; it is by theſe things the pure minds of christians
are to be stirred up, that they may be active and lively in the work of
holineſs; and zealous and unwearied in the way to heaven
*J. t. -: , ..] ' ' ' . . . " . . . ' ' . . . . . \ * <
... 3. Knowing this firſt, that there ſhall come in the laſt
days ſcoffers, walking after their own luſts, 4. And ſay-
ing, Where is the promiſe of his coming 2 For ſince the
fathers fell aſleep, all things continue as they were from
the beginning of the creation. , 5. For this they willingly
are ignorant of, that by the word of God the heavens were
of old, and the earth ſtanding out of the water and in the
water; 6. Whereby the world that then was, being over-
flowed with water, periſhed: 7. But the heavens and
the earth, which are now, by the ſame word are kept in
ſtore, reſerved unto fire againſt the day of judgment, and
perdition of ungodly men.
To quicken and excite us to a ſerious minding and firm adhering to
what God has revealed to us by the prophets and apoſtles, we are told
that there will be ſcoffers, men who will make a mock of ſºn, and of ſal-
vation from it. God’s way of ſaving finners by Jeſus Chriſt, is what
men will ſcoffat, and that in the last days, under the goſpel. This, in-
deed, may ſeem very ſtrangé, that the New-Teſtament diſpenſation of
the covenant of grace, which is ſpiritual, and therefore more agreeable
to the nature of God than the Oid, ſhould be ridiculed and reproached;
but the ſpirituality and fimplicity of New Teſtament worſhip are directly
contrary to the carnal mind of man; and this accounts for what the
apoſtle ſeems here to hint at, namely, that scoffers ſhall be more numer-
ous and more bold in the last days than ever before ; though in all ages
thoſe who were born and walked after the fleſh, perſecuted, reviled, and
reproached them who were born and did walk after the ſpirit, yet in the
lasts days there will be a great improvement in the art and impudence of
bantering ſerious godlineſs, and thoſe who firmly adhere to the circum-
ſpection and ſelf-denial which the goſpel preſcribes; this is what is men-
tioned as a thing well known to all chriſtians, and therefore they ought
to reckon upon it, that they may not be ſurpriſed and ſhaken, as if
ſome ſtrange thing happened unto them. ... * * * * : . . . '
Now to prevent the true chriſtian’s being overcome, when attacked
by theſe ſcoffers, we are told, . .
I. What ſort of perſons they are ; they walk after their own lasts, they
follow the devices and deſires of their own hearts, and carrial, corrupt
affections, not the dićtates and directions of right reaſon, and an enlight-
ened, well-informed judgment ; this they do in the courſe of their con-
verſation, they live as they liſt, and they ſpeak as they liſt ; it is not
only their inward minds that are evil and oppoſite to God, as the mind
of every unrenewed finner is, (Rom. 8. 7.) alienated from God, igno-
rant of him, and averſe to him ; but they are grown to ſuch a height of
wickedneſs, that they proclaim openly what is in the hearts of others
who are yet carnal; they ſay that their tongues are their own, and their
ſtrength, and time, and all; and “Who is lord over us P. Who ſhall con-
tradić or control us, or ever call us to an account for what we ſay or
do ’’ And as they ſcorn to be confined by any laws of God in their
converſation, ſo neither will they bear that the revelations of God ſhould
dićtate and preſcribe to them what they are to believe : as they will
walk in their own way, and talk their own language, ſo will they alſo
think their own thoughts, and form principles which are altogether
their own: here alſo their own lusts alone ſhall be conſulted by them;
none but ſuch accompliſhed libertines as are here deſcribed, can take a
feat, at leaſt they cannot fit in the ſeat of the ſtoryul. “By this ye
ſhall know them, that ye may the better be upon your guard againſt
them.” ' ' ' ' ' ' ' ', . ." !
II. We alſo are foretold how far they will proceed ; they will at-
tempt to ſhake and unſettle us, even, as to our belief ºf Chriſt's ſecond
coming; they will ſcoffingly ſay, l/here is the promiſe of his coming *
v. 4. ‘’Without this, all other articles of the chriſtian faith will figuify
very little; this is that which fills up, and gives the finiſhing ſtroke to,
all the reſt; the promiſed Meſfiah is come, he was made Flesh, and dwelt
| among us ; he is altogether'ſuch a one as is ſtated before, and has done
all that for us which has been before taken notice of ; theſe principles the
enemies of chriſtianity have all along endeavoured to overturn ; but, as
A. D. 67. $* . .” . .
- theſe all reſt upon facts which are already past, and of which this and
the othét apoſtles have given us the moſt ºftire and ſatisfying evidence, it
is probable that they will at laſt grow weary of their oppoſition to them ;
and yet, whité one very principál article of our faith refers to what is
fill behind, and only has a promiſe to réflºupem; here they will still at-
tack.us, even to the end of time; till our Lorá is come; they will not
themſelves believe that he will come; nay, they will laugh at the very
ºf: -, -ºº ºn-ºn $. * ... " ...? -- " - -91. ºf - w .e. º e
mentiºn ºf his ſecond coffing; and do what in them lies, to put all out of
countenance whö ſeriouſly believe and wait for it. “Now therefore let us
ſee how this point stands; both on the believer’s part, and on the part of
theſe ſeducers: the believer not only defires that he may come, but,
having a promiſe that he will come, a promiſe that he himſelf has made
and often repeated, a promiſèreceived and reported by faithful witneſſes,
and left upon ſure record, he is alſo firmly and fully perſuaded that he
will come": off the other hand, theſe ſeducers, becauſe they wiſh he
never may, therefore do all that in them lies, to cheat themſelves and
others into a perſuaſión that he never will come ; if they cannot deny
that there is a promiſe, yet they will laugh at that very promiſe; which
argues much higher degrees of infidelity and contempt; Where is the
promise, ſay thby, of his coming º . . . . . . .
III. We aré alſo forewarned of the method of their reaſoning ; for
while they laugh, they will pretend to argue too; to this purpoſe they
add, that “fince the fathers fell aſleep, all things continue as they were
from the beginning of the ‘treation,” v. 4. This is a ſubtle, though
not a ſolid way of reaſoning; it is apt to make impreſſions upon weak
minds, and eſpecially upon wicked hearts; becauſe ſentence against them
is not ſpeedily executed, therefore they flatter, themſelves that it never
will, whereupon their hearts arefully set in them to do evil; (Eccl. 8, 11.)
thus they ačt themſelves, and thus they would perſuade others to act ;
ſo here, ſay they, *Thé fathers are fallen aſleep, they are all dead, to
whom the promise was håde, and it never was made good in their time,
ańd there is no likelihböd that it ever will be in any time; why ſhould
we trouble ourſelves about it? If there had been any truth or certainty
in the promise you ſpeak of, we ſhould ſurely have ſeen ſomewhat of it
before this time, ſome 'fighs-off his coming, ſome preparatory ſteps in
order to it, whereas we find to this very day, all things continue as they
were, without any change, even from the beginning of the creation; fince
the world has undergone no changes in the courſe of ſo many thouſand
years, why ſhould we affright ourſelves as if it were to have an end ?”
Thus do theſe scoffers argué ! “Becauſe they ſee no changes, therefore
they fear not God,” “Pſ. 55. 19. They neither fear him nor his judg-
ments ; what he never has done, they would conclude he never can do,
or never will. . . . . . . . , ' ' ' ' '. . . .
IV. Here is the falſehood of their argument detected; whereas they
confidently had ſaid, there had not been any change from the beginning
of the creation, the apostle puts us in remembrance of a change already
past, which’in a manner, equals that which we are called to expect and
look for ; which was the drowning of the world in the days of Noah :
this theſe scºffers had overlooked, they took no notice of it; though
they might have known it, and ought to have known it, yet this they
willingly are ignorant of ; (v. 5.) they chooſe to paſs it over in filence, as
if they had never heard or known anything of it; if they knew it, they
did not like to retain it in their knowledge; they did not receive this
truth in the love of it, neither did they care to own it. Note, It is hard
to perſuade men to believe what they are not willing to find true; they
are ignoraht in many caſes, becauſe they are willing to be ignorant ; and
they do not know, becauſe they do not care to know. Butlet not fin.
ners think that ſuch ignorance as this will be admitted as an excuſe for
whatever fin it may betray them into ; they who crucified Christ, did
not know who he was ; for “had they known they would not have cru-
cified the Lord of glory ;” (1 Cor; 2. 8,) but, though ignorant, they
were not therefore innocent; their ignorance itſelf was a fin, willing and
wilful ignorance ; and one fin can be no excuſe for another. So it is
here ; had theſe known of the dreadful vengeance with which God
ſwept away a whole world of ungodly wretches at once, they would not
ſurely have ſcoffed at his threatenings of any after equally-terrible judg-
ment ; but here they were willingly ignorant; they did not know what
God had done, becauſe they had no mind to know it. ‘Now therefore
we ſhall proceed to confider the repreſentation which the apostle, here
lays down, both of the deſtruction of the old world by water, and that
which awaits this prefent world at the final conflagration. He mentions
the one as what God had done, to convince and perſuade us,the rather
to believe that the other both may be and will be. First, we begin with
the apostle's account of the deſtruction which has once already come
II PETER, III,
stroy and overthrow ſuch a vast fabric at once.
The Deſtrućtion of the World.
suppnºthé world; (v. 5;6:) “By the word of God the heavens were of
gld, and the earth ſtånding out of the water and in the water ; whereby
the world'ihat then was, being overflowed with water, periſhed.” Origi-
inally, the yprld was otherwiſe ſituated, the waters were moſt wiſely
divided at the creatiºn, and moſt beneficially for us; fome of the waters
had proper repoſitofiés above the firmament, here called the heavens, (as
it is alſo, Gen. i. 8.) and others under the firmament, gathered together
unto one place; there were then both sea and dry land, a commodious
habitation for the children of men ; but now, at the time of the univerſal
deluge, the caſe is ſtrangely altered ; the waters which God had divided
before, and affigned to each part its convenient receptacle, now does he,
in anger, throw together again in a heap; “he breaks up the fountain of
the great deep, and throws open the windows, the clouds of heaven,”
(Gen. 7. 11.) till the whole earth was overflowed with water, and not
a ſpot can be found upon the higheſt mountains but what was fifteen
cubits under water, Gen. 7. 20. Thus he made known at once his ter-
rible power and his fierce anger, and made an end of a whole world at
once; “the world that then was, being overflowed with water, periſhed,”
v. 6. Is not here a change, and a moſt awful change t And then it is
to be obſerved, that all this was done by the word of God; it was by his
powerful word that the world was made at firſt, and made in ſo commo-
dious and beautiful a frame and order, Heb. 11. 3. Karnpriºrð21. He said,
Let there be a firmament, &c. Gen. 1. 6, 7. “And let the waters under
the heaven be gathered together unto one place,” &c. v. 9, 10. Thus
he spake, and it was done, Pſ. 33.9. Thus, ſays our apoſtle, by the word
of the Lord the heavens were, as they were of old, that is, at the firſt
creation, and the earth (as it was at firſt a terraqueous globe) standing
out of the water and in the water. Nor was it only the firſt frame and
order of the world that is here ſaid to be by the word of God, but the
after confuſion and ruin of the world, as well as the utter "destruction of
its inhabitants, were alſo by the same word; none but that God who
stretched out the heavens and laid the foundation of the carth, could de-
This was done by the
word of his power, and it was alſo done according to the word of his pro-
miſe; God had ſaid that he would destroy man, even all flesh, and that
he would do it by bringing a flood of waters upon the earth, Gen. 6.7,
13, 17. This was the change which God had before brought upon the
world, and which theſe ſcoffers had overlooked; and now we are to con-
fider, in the ſecond place, what the apoſtle ſays of the deſtructive change
which is yet to come upon it; “The heavens and the earth which now
are, by the ſame word are kept in ſtore, reſerved unto fire againſt the
day of judgment and perdition of ungodly men,” v. 7. Here we have,
an awful account of the final diſſolution of the world, and which we are
yet more nearly concerned in : the ruin that came upon the world and
its inhabitants by the flood, we read, and hear, and think of, with con-
cern, though thoſe who were ſwept away by it were ſuch as we never
knew ; but the judgment here ſpoken of is yet to come, and will ſurely
come, though we know not when, nor upon what particular age or
generation of men ; and therefore we are not, we cannot be, ſure that it
may not happen in our own times: and this makes a very great differ-
ence, though it ſhould be admitted that they were equal in every other
reſpect; which yet mºſt not be allowed, for there were ſome, though
very few, who eſcaped that deluge, but not one can eſcape in this confla-
gration; beſides, we are not in reach of the one, but are not ſure that
we ſhall not be included in the other calamity. Now therefore to ſee the
world to which we belong, deſtroyed at once; not a fingle perſon only,
not a particular family only, nor yet a nation, (even that which we are
moſt nearly intereſted in and concerned for,) but the whole world, I
ſay, finking at once, and no ark provided, no poſſible way left of eſcaping,
for any one from the common ruin ; this makes, a difference between the
deſolation that has been and what we yet are to expect. The one is
already paſt, and never to return upon us any more; (for God has ſaid
expreſsly, “that there ſhall never any more be a flood to deſtroy the
| earth,” Gen. 9, 11...15.) the other is ſtill behind and as certain to
come as the truth and power of God can make it : the one came gradu-
ally upon the world, and was growing upon its inhabitants forty days,
before it made an utter end of them; (Gen. 7: 12, 17.), this other will
come upon them ſwiftly and all at onee; (2 Pet. 2. 1.) befides, there."
were in that overthrow (as we have ſaid) a few who eſcaped, but the
ruin which, yet awaits this world, whenever it comes, will be abſolutely a
univerſal one ; there will not be any part but what the devouring flames
will ſeize upon, not a ſanétuary left any where for the inhabitants to flee
to, not a fingle ſpot in all this world where any one of them can be ſafe.
| Thus, whatever differences may be aſſigned between that deſtruction of
A.D. 67. º II PETER, III. The Deſtruction of the world.
the world, and this here ſpoken of, do indeed repreſent the approachin In v. 9, we are told, The Lord is not ſlack :
as the moſt terrible judgment ; yet that the world has once been j the appointed time; a. God kept the : that * º jº º,º
by a univerſal deluge, renders it the more credible that it may be ruined delivering Iſrael out of Egypt, to a day, (Exod. 12.41.) ſo he will
by a. univerſal conflagration ; let therefore the scoffers, who laugh at the keep to the time appointed, in coming to judge the world. What a dif.
coming of our Lord to judgment, at leaſt confider that it may be ; there |ference is there between the account Which died makes, and that which
18. nothing ſaid of it in the word of God, but what is within reach of || mem make I Good. men are apt to think God ſtays beyond the appointed
the power of God ; and though they ſtill ſhould laugh, they ſhall not || time, that is, the time which they have ſet for their own and the church’s
put us out of countenance; we are well aſſured that it will be, becauſe || deliverance; but they ſet one time and God ſets another, and he will
lie has ſaid it, and we can depend upon his promise ; they err, not know- || not fail to keep the day which he has appointed. Ungodly men dare
ing (at leaſt not believing) the scriptures, nor the power of God; but we || charge a culpable ſlackneſ; upon God, as if he had ſlipt the time, and
know, and we do or ought to depend upon, both. Now that which he laid afide the thoughts of coming. But the apostle aſſures us, that
has ſaid, and which he will certainly make good, is, that the heavens and || what men count Jackneſs, is truly long: iffering, and that to us ward; it
the earth which now are, which we are now related to, and which ſtill ſub- || is a giving more time to his own peopl 3. whom he has chosen befºre the
fiſt in all the beauty and order in which we ſee them, and which are ſo ||foundation of the world, many of whom are not as yet converted; and
agreeable and uſeful to us, as we find they are, they are kept in store, not || thoſe who are in a ſtate of grace and favour with God, are to advance in
to be what earthly minds would wiſh to have them, treaſures for us, but || knowledge and holineſs, and in the exerciſe of faith and patience, to
to be what God will have them, in his treaſury, ſecurely lodged and kept || abound in good works, doing and ſuffering what they are called to, that
ſafe for his purpoſes; it follows, they are reserved unto fire. Obſerve, || that they may bring glory to God, and improve in a meetneſs for hea.
God’s following judgments are more terrible than thoſe which went be- || ven; for God is not willing that any of theſe should perish, but that all
fore ; the old world was deſtroyed by water, but this is reserved unto fire, | of them should come to repentance. Here obſerve, 1. Repentance is ab-
which ſhall burn up the wicked at the laſt day; and though this ſeems ||ſolutely neceſſary in order to ſalvation. Except we repent, we shall perish,
to be delayed, yet as this wicked world is upheld by the word of God, Luke 13. 3, 5, 2. God has no delight in the death of finners: “as the
ſo it is only reſerved for the vengeance of him to whom vengeance belongs, puniſhment of finners is a torment unto his creatures, a merciful God
who will at the day of judgment deal with an ungodly world according | does not take pleasure in it 5 and though the principal deſign of God, in
to their deſerts, for the day of judgment is the day of the perdition of un- || his long-suffering; is, the bleſſedneſs of thoſe “whom he has choſen to
godly men ; they who now ſcoff at a future judgment, ſhall find it a day || ſalvation, through fan&tification of the Spirit, and belief of the truth,”
of vengeance and utter deſtruction ; “Beware therefore of being among || yet his goodneſs and forbearance do in their own nature invite and call
theſe scoffers ; never queſtion but the day of the Lord will come ; give || to repentance all thoſe to whom thes are exerciſed ; and if men continue
diligence therefore to be found in Chriſt, that that may be a time of re- || impenitent when God gives them ſpace to repent, he will deal more
freſhment and day of redemption to you, which will be a day of indigna- || ſeverely with them ; though the great reaſon why he did not haſten his
tion and wrath to the ungodly world.” coming, was, becauſe he had not accompliſhed the number of his elect :
- - “Abuſe not therefore the patience and long-suffering of God, by abandon-
8. But, beloved, be not ignorant of this one thing, that #º a courſe º º not to go º boldly
* @ - e - || in the way of ſinners, nor to fit down lecurely in an unconverted impeni-
Fº is with º º * º * º a hor ||...º.º.º.º.º.º.º.
land years as one day. o e LOTC 1S In Ot 11aC °909°F" ||left he come and ſurpriſe you; for, as we read ... (v. 10.) The day of the
ing his promiſe, as ſome men count ſlackneſs; but is long- || Lord will come as a thief in the night.” … . . . . . .

ſuffering to us-ward, not willing that any ſhould periſh, Here we may obſerve; . . . . . . . . . .
but that all ſhould come to repentance. ſo. But the day ||...(1), Thºtainty ºf the ºy ºf tº ſº...hºughºw above
º tº fº tº º tº © fixteen hundred years ſince this epiſtle was written, and the day is not
of the Lord will come as a thief in the night ; in which yet come, it aſſuredly will come ; “God has appointed a day wherein he
the heavens ſhall paſs away with a great noiſe, and the ele- || will judge the world in righteouſneſs,” and he will keep his appointment.
ments ſhall melt with fervent heat, the earth alſo and the iſ “ It is appointed to men once to die, and after this the judgment,” Heb.
9. 27. “ Settle it therefore in your hearts that the day of the Lord will
works that are therein ſhall be burnt up. - © e e
- - - certainly come, and you ſhall certainly be called to give an account of all
The apoſtle comes in theſe words to inſtruct and eſtabliſh chriſtians in || things done in the body, whether good ºr evil; and let your exact walk-
the truth of the coming of the Lord, where we may clearly diſcern the ling before God, and your frequent judging Yourſelyº, evidence your
tenderneſs and affection wherewith he ſpeaks to them, calling them be- firm belief of a future judgmeº when many live as if they were never
loved; he had a compaſſionate concern and a love of good-will for the to give any account at all. ( 2.) The ſuddenneſs of this day; it will
ungodly wretches who refuſed to believe divine revelation, but he has a || come as a thief in the night, at a time when men are ſleeping and ſecure,
peculiar reſpect for the true believers, and the remaining ignorance and || and have no manner of apprehenſion or expectation of the day of the
weakneſs that he apprehends to be in them make him jealous, and put || Lord, any more than men, have of a thief when they are in a deep ſleep,
him on giving them a caution. in the dark and filent night. “At midnight there was a cry, Behold,
Here we may obſerve, - the bridegroom comes;” (Matth. 25. 6.) and at that time not only
I. The truth which the apoſtle afferts—“ that with the Lord one day || the fooliſh, but alſo the wiſe virgins, ſlumbered and ſlept. “The Lord
is as a thouſand years, and a thouſand years as one day.” Though in will come in a day when we look not for him, and an hour when men
the account of men, there is a great deal of difference between a day and || are not aware.”. That time which men think to be the mºſt imprºpºr
a year, and a vaſt deal more between one day and a thouſand years, yet, and unlikely, and therefore are moſt ſecure, will be the time of the Lord s
in the account of God, who inhabits eternity, in which there is no ſucceſ- || coming. Let us then beware how we in our thoughts and imaginations
fion, there is no difference; for all things paſt, preſent, and future, are ||Put that day far away from us; but rather ſuppoſe it to be ſo much
ever before him ; and the delay of a thouſand years cannot be ſo much || nearer in reality, by how much further off it is in the opiniºn ºf the Ul II -
to him as the deferring of any thing for a day or hour is to us. godly world. (3.) The ſolemnity of this ..". } 1.]. “ The hea-
II. The importance of this truth ; this is the one thing the apoſtle || vens ſhall paſs away with a great noiſe ;’ the viiible heavens, as unable
would not have us ignorant of; a holy awe and reverential fear of God || to abide when the Lord ſhall come in his glory, shall paſs away; they
are neceſſary in order to our worſhipping and glorifying him ; and a be- || ſhall undergo a mighty allºtion, nº º ſhall be very ſudden, and
lief of the inconceivable diſtance between him and us is very proper to ||with ſuch a noiſ? as the breaking and tumbling down ºf ſo great a fabric
beget and maintain that religious fear of the Lord, which is the beginning || muſt neceſſarily occaſion., [2.] The elements, shall melt with ſervent
of wisdom. This is a truth that belongs to our peace, and therefore he heat. At this coming of the Lord it ſhall not only be very tempestuous
endeavours that it may not be hid from our eyes ; as it is in the original, round about him, fo that the very heavens shºp'ſ ſº in a mighty
Let not this one thing be hid from you. If men have no knowledge or violent ſtorm, but a fire shall go before him. that shall melt the elements of
belief of the eternal God, they will be very apt to think him ſuch a one which the creatures are compoſed. [3] ‘. The earth alſo, and al; the
as themſelves. Yet how hard is it to conceive of etermity It is there- works that are therein, ſhall be burnt up.” The earth, and its inhabitants,
fore not very eaſy to attain ſuch knowledge of God as is abſolutely ||and all the works, whether of nature or art, shall be destroyed. The
neceſſary. - - ſtately palaces and gardens, and all the deſirable things wherein worldly-
Vol. V. No. 107. 7 Y i
`A. D. 67. -
minded men ſeek and place their happineſs, all of them shall be burnt up ;
all ſorts of creatures which God has made, and all the works of men,
muſt ſubmit, all muſt paſs through the fire, which ſhall be a conſuming
fire to all that fin has brought into the world, though it may be but á
refining fire to the works of God’s hand, that the glaſs of the creation
being made much brighter, the ſaints may much better diſcern the glory
of the Lord therein. . . . i . . . . . .
"And now who can but obſerve what a difference there will be between
the firſt coming of Chriſt" and the ſecond Yet that is called the great
and dreadful day of the Lord, Mal. 4. 5. How much more dreadful
muſt this coming to judgment be 1 May we be ſo wiſe as to prepare for
it, that it may not be a day of vengeance and deſtruction unto us. O !
what will become of us, if we ſet our affections on this earth, and make
it our portion, ſeeing all theſe things shall be burnt up 2 Look out there-
fore, and make ſure of a happineſs beyond this viſible world, which muſt
- - * - - 4 .
all be melted down.
11. Seeing then that all theſe things ſhall be diſſolved,
what manner of perſons ought ye to be in all holy conver-
ſation and godlineſs, , 12. Looking for and haſtening unto
the coming of the day of God, wherein the heavens,
being on fire, ſhall be diſſolved, and the elements ſhall
melt with fervent heat! 13. Nevertheleſs we, according
to his promiſe, look for new heavens and a new earth,
wherein dwelleth righteouſneſs. 14. Wherefore, beloved,
ſeeing that ye, look for ſuch things, be diligent that ye
may be found of him in peace, without ſpot, and blame-
leſs : 15. And account that the long-ſuffering of our Lord
is ſalvation; even as our beloved brother Paul alſo, accord-
ing to the wiſdom, given unto him, hath written unto
you ; 16. As alſo in all his epiſtles, ſpeaking in them of
theſe things; in which are ſome things hard to be under-
ſtood, which they that are unlearned and unſtable wreſt,
as they do alſo the other ſcriptures, unto their own deſtruc-
tion. 17. Ye therefore, beloved, ſeeing ye know theſe
things before, beware left ye alſo, being led away with the
error of the wicked, fall from your own ſteadfaſtneſs. 18.
But grow in grace, and in the knowledge of our Lord and
Saviour Jeſus Chriſt. To him be glory both now and for
ever. Amen. . . . ; ;
The apoſtle, having inſtrućted them in the doćtrine of Chriſt’s ſecond
coming, takes occaſion thence to exhort them to purity and godlineſs in
their whole converſation : all the truths which are revealed in ſcripture,
ſhould be improved for our advancement in pračtical godlineſs: this is
the effect that knowledge muſt produce, or we are never the better for
it. “If ye know theſe things, happy are ye if ye do them. Seeing all
theſe things muſt be diſſolved, how holy ſhould we be,” that are aſſured
of it, departing from and dying to fin, that has ſo corrupted and defiled
all the viſible creation, that there is an abſolute need of its diſſolution
All that was made for man’s uſe, is ſubjećt to vanity by man’s fin; and
if the fin of man has brought the viſible heavens, and the elements and
earth, under a curſe, from which they cannot be freed without being diſ-
ſolved, what an abominable evil is fin, and how much to be hated by us!
And inaſmuch as this diſſolution is in order to their being reſtored to
their primitive beauty and excellency, how pure and holy ſhould we be,
in order to our being fit “for the new heaven and new earth, wherein
dwelleth righteouſneſs P’ It is a very exact and univerſal holineſs that
he exhorts to, not reſting in any lower meaſure or degree; but labouring
to be eminent beyond what is commonly attained; holy in 'God’s houſe
and in our own ; holy in our worſhipping of God, and in our converſing
with men; all our converſation, whether with high or low, rich or poor,
good or bad, friends or enemies, muſt be holy ; we muſt keep ourſelves
unſpotted from the world in all our converſes with it; we muſt be perfect-
ing holineſs in the fear of God, and in the love of God too; we muſt ex-
erciſe outſtlves unto godlineſs of all ſorts, in all its parts, truſting in God
and delighting in God only, who continues the ſame when the whole
viſible creation ſhall be diſſolved; devoting ourſelves to the ſervice of
II PETER, III.
prepare to meet him.
Solemn Exhortations.
away, and be no more as they now are : let us look therefore at what
the apoſtle gives us, in order to our being eminently holy and godly in
all manner of converſation : “Look for the day of God as what you firmly
day of God is what every chriſtian muſt hope for and earneſtly expect;
for it is a day when Chriſt ſhall appear in the glory of the Father, and
evidence his Divinity and Godhead even to thoſe who counted him a mere
man. The firſt coming of our Lord Jeſus Christ, when he appeared in
the form of a servant, was what the people of God earnestly waited and
looked for ; that coming was for the conſolation of 'ſºae', Luke 2. 25.
How much more ſhould they wait with expectation . nd earnestness for
his ſecond coming, which will be the day of their complete redemption,
and of his moſt glorious manifestation 1 Then he ſhall “come to be admired
in his ſaints, and glorified in all them that believe.” For though it
cannot but terrify and affright the ungodly, to ſee the viſible heavens
all in a flame, and the elements melting, yet the believer, whoſe faith
is the evidence of things not ſeen, can rejoice in hope of more glorious
heavens after theſe have been melted and refined by that dreadful fire
which ſhall burn up all the droſs of this viſible creation. Here we must
take notice, i - -
I. What true christians look for—new heavens and a new earth, in
which a great deal more of the wiſdom, power and goodneſs of our great
God and Saviour Jeſus Christ will be clearly diſcerned than we are able
i to diſcover in what we now ſee : for in theſe new heavens and earth,
freed from the vanity the former were ſubječt to, and the fin they were
polluted with, only righteouſneſs ſhall dwell ; this is to be the habitation
' of ſuch righteous perſons as do righteouſneſs, and are free from the power
and pollution of fin; all the wicked shall be turned into hell; thoſe only
who are “ clothed with the righteouſneſs of Christ, and ſančtified by the
Holy Ghost,” ſhall be admitted to dwell in this holy place.
II. What is the ground and foundation of this expectation and hope
—the promiſe of God. To look for any thing which God has not pro-
miſed, is preſumption ; but if our expectations are according to the pro-
miſè, both as to the things we look for, and the time and way of their
being brought about, we cannot meet with a diſappointment; for he is
faithful, who has promiſed. “See therefore that you raiſe and regulate
your expectations of all the great things that are to come according to
the word of God; and as to the new heaven and new earth, look for them
as God has allowed and dire&ted by the paſſages we have in this portion
of ſcripture now before you, and in Iſa. 65. 17.—66. 22, to which the
apoſtle may be thought to allude.”
As in v. 11. he exhorts to holineſs, from the confideration that the
heavens and the earth shall be diſſolved, ſo in v. 14. he reſumes his exhor-
tation, from the confideration that they ſhall be again renewed; “ Seeing
you expect the day of God, when our Lord Jeſus Chriſt will appear in
his glorious majesty, and theſe heavens and earth shall be dissolved and
melted down, and, being purified and refined, ſhall be erected and rebuilt,
It nearly concerns you to ſee in what ſtate you
will be when the Judge of all the world comes to paſs ſentence upon men,
and to determine how it ſhall be with them to all eternity; this is the
court of judicature whence there lies no appeal; whatever ſentence is
here paſſed by this great Judge, is irreverſible ; therefore get ready to
appear before the judgment ſeat of Christ ; and ſee to it,” 1. “That you
be found of him in peace, in a ſtate of peace and reconciliation with God
through Chriſt, in whom alone God is reconciling the world to himſelf;
all that are out of Chriſt are in a ſtate of enmity, and rejećt and oppoſe
the Lord and his anointed, and ſhall therefore be punished with everlasting
destruction from the preſence of the Lord, and the glory of his power.”
They whoſe fins are pardoned and their peace made with God, are the
only ſafe and happy people ; therefore follow after peace, and that with
all : (1.) Peace with God through our Lord Jeſus Chriſt. (2.) Peace
in our own conſciences, through “the Spirit of grace witneſſing with our
ſpirits that we are the children of God.” (3.) Peace with men, by
having a calm and peaceable diſpoſition wrought in us, reſembling that
of our bleſſed Lord. 2. That ye be found of Christ without ſpot, and
blameleſs ; follow after holineſs as well as peace ; and even ſpotleſs and
perfect; we muſt not only take heed of all ſpots which are not the ſpots
of God’s children, (this only prevents our being found of men without
ſpot,) but we muſt be found of Christ without ſpot, we muſt be preſſing
| God, and deſigning the glorifying and enjoyment of God, who endures.
for ever; whereas what worldly men delight in and follow after, muſt all
be diſſolved ; theſe things which we now ſee, muſt in a little while paſs
ſhall abide and continue, which, though they be not preſent, is certain
and not far off. This looking for the day of God, is one of the directions
believe ſhall come, and what you earneſtly long for.” The coming of the
>
A. D. 67.
Solemn Exhortations.
II PETER, III.
toward ſpotleſs purity, abſolute perfection. Chriſtians muſt be perfect.
the fight of God ; and all this deſerves and needs the greateſt diligence;
he who does this work negligently, can never do it ſucceſsfully. “Never
expect to be found at that day of God in peace, if you are lazy and idle
in this your day, in which we muſt finiſh the work that is given us to do.
It is only the diligent chriſtian who will be the happy chriſtian in the day
of the Lord. Our Lord will ſuddenly come to us, or ſhortly call us to
him ; and would you have him find you idle º’’ Remember, there is a
a curſe denounced againſt him who does the work of the Lord negligently,
Marg. Jer. 48, 10. Heaven will be a ſufficient recompenſe for all our
diligence and induſtry, therefore let us labour and take pains in the work
of the Lord ; he will certainly reward us, if we be diligent in the work
he has allotted us; now, that you may be diligent, “account the long-
ſuffering of our Lord to be ſalvation.” “Does your Lord delay his
coming 2 Do not think this is to give more time to make proviſion for
your luſts, to gratify them ; it is ſo much ſpace to repent and work out
your ſalvation. It proceeds not from a want of concern or compaſſion
for his ſuffering ſervants, nor is it deſigned to give countenance and en-
couragement to the world of the ungodly, but that men may have time
to prepare for eternity. Learn then to make a right uſe of the patience
of our Lord, who does as yet delay his coming. Follow after peace and
holineſs, or elſe his coming will be dreadful unto you.” And inaſmuch
as it is difficult to prevent men’s abuſe of God’s patience, and engage
them in the right improvement thereof, our apoſtle quotes St. Paul as
dire&ting men to make the ſame good uſe of the divine forbearance, that
in the mouth, or from the pen, of two apoſtles the truth might be con-
firmed. And we may here obſerve with what eſteem and affection he
ſpeaks of him who had formerly publicly withſtood and ſharply reproved
St. Peter. If a righteous man ſmite one who is truly religious, it ſhall
be received as a kindneſs ; and let him reprove, it ſhall be as an excellent
oil, which ſhall ſoften and ſweeten the good man that is reproved when
he does amiſs. What an honourable mention does this apoſtle of the cir-
cumcificn make of that very man who had openly, before all, reproved
him, as not walking uprightly according to the truth of the goſpel !
(1.) He calls him brother, whereby he means not only that he is a fel-
low-chriſtian, (in which ſenſe the word brethren is uſed, 1 Theſſ. 5. 27.)
or a fellow-preacher, (in which ſenſe St. Paul calls Timothy, the evan-
geliſt a brother, Col. 1. 1.) but a fellow-apoſtle, one who had the ſame
extraordinary commiſſion, immediately from Christ himſelf, to preach the
goſpel in every place, and to diſciple all nations. Though many ſeducing
teachers denied Paul’s apostleship, yet St. Peter owns him to be an apoſ-
tle. (2.) He calls him beloved; and they being both alike commiſſion-
ed, and both united in the ſame ſervice of the ſame Lord, it would have
been very unſeemly if they had not been united in affection to one an-
other, for the strengthening of one another’s hands, mutually definous
of, and rejoicing in, one another’s ſucceſs. (3.) He mentions St. Paul
as one who had an uncommon meaſure of wiſdom given unto him. He
was a perſon of eminent knowledge in the myſteries of the goſpel, and
did neither in that nor any other qualification come behind any of all
the other apostles. How defirable is it, that thoſe who preach the ſame
oſpel, ſhould treat one another according to the pattern St. Peter here
§. them . It is ſurely their duty to endeavour, by proper methods, to
prevent or remove all prejudices that hinder ministers' uſefulneſs, and to
beget and improve the esteem and reſpect in the minds of people toward
their ministers, that may promote the ſucceſs of their labours. And let
us alſo here obſerve, [i.j The excellent wiſdom that was in St. Paul,
is ſaid to be given him. The understanding and knowledge that qualify
men to preach the goſpel, are the gift of God. We must ſeek for know-
ledge, and labour to get understanding, in hopes that it ſhall be given us
from above, while we are diligent in uſing proper means to attain it.
[2.] The apostle imparts to men according as he had received from
God. He endeavours to lead others as far as he himſelf was led into
the knowledge of the mysteries of the goſpel. He is not an intruder
into the things he had not ſeen or been fully aſſured of, and yet he does
not fail to declare the whole counſel of God, Aëts 20.27. [3] The
epistles which were written by the apostle of the Gentiles, and directed
to thoſe Gentiles who believed in Christ, are defigned for the instruction
and edification of thoſe who from among the Jews were brought to be.
lieve in Christ; for it is generally thought that what is here alluded to,
is contained in the epistle to the Romans ; (ch. 2. 4.) though in all bis
epistles there are ſome things that refer to one or other of the ſubjećts
treated of in this and the foregoing chapter; and it cannot ſeem strange
that thoſe who were purſuing the ſame general deſign, ſhould in their
2.
g & * v-w ) epistles insist upon the ſame things. But the apostle Peter proceeds to
ing holingſ, that they may be not only blameleſs before men, but alſo in ||
tell us, that in thoſe things which are to be met with in St. Paul's epiſ.
tles, there are ſome things hard to be understood. Among the variety
of ſubjećts treated of in ſcripture, ſome are not eaſy to be understood,
becauſe of their gwn obſcurity, ſuch are prophecies; others cannot be ſo
eaſily underſtood becauſe of their excellency and ſublimity, as the myſte-
rious doćtrines; and others are with difficulty taken in, becauſe of the
weakneſs of men’s minds, ſuch are the things of the Spirit of God, men-
tioned 1 Cor. 2. 14. And here the unlearned and unſtable make wretched
work; for they wreſt and torture the ſcriptures, to make them ſpeak
what the Holy Ghoſt did not intend. Thoſe who are not well inſtructed
i . . . . .
and well eſtabliſhed in the truth, are in great danger of perverting the
word of God. Thoſe who have heard and learned of the Father, are
beſt ſecured from miſunderſtanding and miſapplying any part of the word
of God; and where there is a divine power to eſtabliſh as well as to in-
ſtruct men in divine truth, perſons are effectually ſecured from falling
into errors. How great a bleſfing this is, we learn by obſerving what is
the pernicious conſequence of the errors that ignorant and unstable men
fall into—even their own destruction. Errors in particular concerning
the holineſs and justice of God are the utter ruin of multitudes of men.
Let us therefore earnestly pray for the Spirit of God to instruct us in
the truth, that we may know it as it is in Jeſus, and have our hearts
established with grace, that we may stand firm and unſhaken, even in the
most stormy times, when others are toſſed to and fro with every wind of
doćtrine. - ; : . . . . . . . . . . . . . . . . . . .
In v., 17, the apostle gives them, a word of caution, where he inti-
mates, that the knowledge we have of theſe things ſhould make us very
wary and watchful, inaſmuch as théréis a twofolò danger. “First, “We
are in great danger of being ſeduced,” and turned away from the truth.
The unlearned and unstable, and they are very numerous, do generally
wrest the ſcripture. Many who have the ſcriptures and read them, do
not understand what they read; and too many of thoſe who have a right
understanding of the ſenſe and meaning of the word, are not eſtabliſhed
in the belief of the truth, and all theſe are liable to fall into error. Few
attain to the knowledge and acknowledgment of doćtrinal christianity;
and fewer find, ſo as to keep in the way of pračtical godlineſs, which is
the narrow way, which only leadeth unto life. There must be a great deal
of ſelf-denial and ſuſpicion of ourſelves, and ſubmitting to the authority
of Christ Jeſus our great Prophet, before we can heartily receive all the
truths of the goſpel, and therefore we are in gréat danger of reječting
the truth. Secondly, “We are in great danger by being ſeduced.”
For, 1. So far as we are turned from the truth, “fo far are we turned
out of the way to true bleſſedneſs,” into the path which leads to destruc-
tion. If men corrupt the word of God, it tends to their own utter ruin.
2. When men wrest the word of God, they fall into the error of the
wicked, men without law, who keep to no rules, ſet no bounds to them-
ſelves; a ſort of free-thinkers, which the psalmist detests, (Pſ. 119. 113.)
“I hate vain thoughts, but thy law do I love.” Whatever opinions
and thoughts of men are not conformable to the law of God, and war.
ranted by it, the good man diſclaims and abhors; they are the conceits
and counſels of the ungodly, who have forſaken God’s law, and if we
imbibe their opinions, we ſhall too ſoon imitate their pračtices. 3. They
who are led away by error, fall from their own steadfastness. They are
wholly unhinged and unſettled, and know not where to rest, but are at
the greatest uncertainty, like a wave of the ſea, driven with the wind
and toſſed. It nearly concerns us therefore to be upon our guard, ſee-
ing the danger is ſo great. -- 3
Now that we may the better avoid being led away, the apoſtle (v. 18.)
dire&s us what to do. And, (1.) We must grow in grace. He had in
the beginning of the epiſtle exhorted us to add one grace to another,
and here he adviſes us to grow in all grace, in faith, and virtue, and
knowledge. By how much the ſtronger grace is in us, by ſo much the
more ſteadfaſt ſhall. we be in the truth. (2.) “We muſt grow in the
knowledge of our Lord Jeſus Chriſt.” “Follow on to know the Lord.
Labour to know him more clearly and more fully, to know more of
Chriſt, and to know him to better purpoſe, ſo, as to be more like him,
and to love him better.” This is the knowledge of Chriſt the apoſtle
Paul reached after, and defired to attain to, Phil. 3. 10. Such a know-
ledge of Chriſt as conforms us more to him, and endears him more to us,
muſt needs be of great uſe to us to preſerve us from falling off in times
of general apoſtaſy ; and they who experience this effect of the know-
ledge of the Lord and Saviour Jeſus Chriſt, will, upon receiving ſuch
grace from him, give thanks and praiſe to him, and join, with our apoſtle’s.
in ſaying, To him be glory both now and for ever, Amen. . . . * ,
r
r . . , , , : t ... , ; - - * -
**
AN
IE X P O S
I T I O N,
WITH
19tättical 4Dügetbationſ,
. OF THE
E IRST EPIST L E G E N E R A L
OF
J - O
H. N.
–4 —l-
THOUGH the continued tradition of the Church atteſts that this epiſtle came from St. John the apoſtle, yet we may obſerve ſome other evidence
that will confirm (or with ſome perhaps even outweigh) the certainty of that tradition.
It ſhould ſeem, that the penman was one of the apoſ.
tolical college, by the ſenſible palpable aſſurance he had of the truth of the Mediator’s perſon in his human nature; That which we have heard,
which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life, v. 1.
He here takes notice of the
-e--
evidence the Lord gave to Thomas of his reſurre&tion, by calling him to feel the prints of the nails and of the ſpear, which is recorded by John.
And he muſt have been one of the diſciples preſent, when the Lord came on the ſame day in which he aroſe from the dead, and ſhewed them his
hands and his fide, John 20. 20. But, that we may be aſſured which apoſtle this was, there is ſcarcely a critic or competent judge of dićtion, or
ſtyle of argument and ſpirit, but will adjudge this epiſtle to the writer of that goſpel that bears the name of the apoſtle John. They wonder-
fully agree in the titles and charaćters of the Redeemer; the l/ord, the Life, the Light ; his name was the Word of God. Compare 1 John 1. 1.
and ch.5, 7, with John 1. 1. and Rev. 19. 13. They agree in the commendation of God’s love to us, (1 John 3. . and ch, 4.9. John 3. 16.)
and in ſpeaking of our regeneration, or being born of God; 1 Epiſt. 3. 9. ch. 4. 7. and ch. 5, 1. John 3. 5, 6. Laſtly, (to add no more in-
ftances, which may be eaſily ſeen in comparing this epiſtle with that goſpel) they agree in the alluſion to, or application of, that paſſage in that
goſpel, which relates (and which alone relates) the iſſuing of water and blood out of the Redeemer’s opened fide ; This is he that came by water
and blood, ch. 5. 6. Thus the epistle plainly appears to flow from the ſame pen as that goſpel did. Now I know not that the text, or the
intrinſic hiſtory of any of the goſpels, gives us ſuch aſſurance of its writer or penman, as that aſcribed to John plainly does. There (viz. ch.
21. 24.) the ſacred hiſtorian thus notifies himſelf; This is the disciple that testifieth of theſe things, and wrote theſe things ; and we know that his
testimony is true. Now who is this diſciple, but he concerning whom Peter aſked, l'hat shall this man do 2 And concerning whom the Lord an-
ſwered, If I will that he tarry till I come, what is that to thee P. v. 22. And who (in v. 20.) is deſcribed by theſe three charaćters: 1. That he is
the disciple whom Jesus loved; the Lord’s peculiar friend. 2. That he also leaned on his breast at supper. 3. That he ſaid unto him, Lord, who
is he that betrayeth thee P As ſure then as it is that that diſciple was John, ſo ſure may the church be that that goſpel and this epiſtle came from
the beloved John. -
The epiſtle is ſtyled general, as being not inſcribed to any particular church ; it is, as a circular letter, (or a viſitation, charge,) ſent to divers.
churches (ſome, ſay of Parthia,) in order to confirm them in their ſteadfaſt adherence to the Lord Chriſt, and the ſacred doćtrine concerning his
perſon and office, againſt ſeducers ; and to inſtigate them to adorn that doćtrine by love to God and man ; and particularly to each other, as
being deſcended from God, united by the ſame Head, and travelling toward the ſame eternal life.
The apoſtle omits his name and charaćter, (as alſo the author to the
Hebrews does,) either out of humility, or as being willing that the
chriſtian reader ſhould be ſwayed by the light and weight of the things.
written, rather than, by the name that might recommend them. And ſo.
he begins,
I. With an account or charaćter of the Mediator’s perſon. He is the
great Subjećt of the goſpel; the Foundation and Objećt of our faith and
hope : the Bond and Cement that unite us unto God. He ſhould be
well known ; and he is repreſented here, 1. As the Word of life, v. 1.
CHAP. I.
Evidence given concerning Christ’s person and excellency, v. 1, 2. The
knowledge thereof gives us communion with God and Christ, (v. 3.)
and joy, v. 4. A description of God, v. 5. How we are thereupon to
walk, v. 6. The benefit of ſuch walking, v. 7. The way to forgiveneſs,
v. 9, The evil of denying our ſºn, v. 8...10,
1. HAT which was from the beginning, which we
have heard, which we have ſeen with our eyes,
which we have looked upon, and our hands have handled,
of the Word of life; 2. (For the life was manifeſted, and
we have ſeen it, and bear witneſs, and ſhew unto you that
eternal life which was with the Father, and was manifeſted
anto us ;) 3. That which we have ſeen and heard declare |
we unto you, that ye alſo may have fellowſhip with us:
and truly our fellowſhip is with the Father, and with his
ſon Jeſus Chriſt. 4. And theſe things write we unto, you,
that your joy may be full.
In the goſpel theſe two are disjoined, and he is called firſt, The Word,
v. 1. and afterward Life, intimating withal, that he is intellectual Life.
In him was life, and that life was (efficiently and objećtively), the light of
men, v. 4. Here both are conjoined ; the Word of life ; the vital.
Word. In that he is the Word; it is intimated that he is the Word of
ſome perſon or other; and that is God, even the Father. He is the
Word of God, and ſo he is intimated to iſſue from the Father, as truly
(though not in the ſame manner) as a word (or ſpeech, which is a train.
of words) from a ſpeaker. But he is not a mere vocal word, a bare
x390s mpopoptºs): but a vital one ; the Word of Life ; the living word;
and thereupon, 2. As eternal Life. His duration ſhews his excellency.
He was from eternity ; and ſo is, in ſcripture-account, neceſſary, eſſen-
| tial, uncreated life. That the apoſtle ſpeaks of his eternity, a parte ante,
A. D. 8O.
The Apoſtolic Teſtimony.
I JOHN, I.
(as they ſay) and as from everlasting, ſeems evident in that he ſpeaks of
him, as he was in and from the beginning; when he was then with the
the reception of the Lord Chriſt and his goſpel. The reječtion of
the chriſtian revelation is at laſt reſolved into the rejećtion of ſenſe
Father, before his manifeſtation to us, yea, before the making of all things itſelf ; “He upbraided them with their unbelief and hardneſs of heart,
that were made ; as John 1. 2, 3. So that he is the eternal
; vital, intel-' becauſe they believed them not who had ſeen him after he was riſen,”
lečtual Word of the eternal living Father. 3. As life manifested; (v. 2.) | Mark 16. 14.
manifeſted in the fleſh : manifeſted to us. The eternal Life woulá
aſſume mortality ; would put on fleſh and blood, (in the entire human
nature,) and ſo dwell among us, and converſe with us, John 1. 14.
Here were condeſcenſion and kindneſs indeed, that eternal Life (a Perſon
of eternal, eſſential life) ſhould come to viſit mortals, and to procure
eternal life for them, and then confer it on them 1 : -, *
II. With the evidence and convićtive aſſurances that the apoſtle and
his brethren had of the Mediator’s preſence and converſe in the world,
there were ſufficient demonſtrations of the reality of his abode here, and
of the excellency and dignity of his perſon in the way of his manifeſta-
tion. The Life, the Word of life, the eternal Life, as ſuch, could not be
ſeen and felt ; but the Life manifeſted, might be, and was ſo. The Life
was clothed with fleſh; put on the ſtate and habit of abaſed human na-
ture; and, as ſuch, gave ſenfible proof of its exiſtence and tranſa&tions
here. The Divine Life, or Word incarnate, preſented and evinced
itſelf to the very ſenſes of the apoſtles. As, 1. To their ears. That
which we have heard, v. 1.3. The Life aſſumed a mouth and tongue,
that he might utter words of life. The apoſtles not only heard of him,
but they heard him himſelf. Above three years might they attend his
miniſtry, be auditors of his public ſermons and private expoſitions, (for
he expounded them in the houſe,) and be charmed with the words of
him who ſpake as never man ſpake before, or ſince. The divine word
would employ the ear, and the ear.ſhould be devoted to the word of life.
And it was meet that they who were to be his repreſentatives and imita-
tors to the world, ſhould be perſonally acquainted with his miniſtrations.
2. To their eyes. That which we have ſeen with our eyes, v. 1..3. The
Word would become viſible; would not only be heard, but ſeen; ſeen
publicly, privately, at diſtance, and at neareſt approach ; which may be
intimated in the expreſſion, with our eyes ; with all the uſe and exerciſe
that we could make of our eyes. We ſaw him in his life and miniſtry;
ſaw him in his transfiguration on the mount, hanging, bleeding, dying
and dead, upon the croſs; and we ſaw him after his return from the grave
and reſurre&tion from the dead. His apoſtles muſt be eye-witneſſes as
well as ear-witneſſes of him ; “Wherefore, of theſe men that have ac-
companied with us all the time that the Lord Jeſus went in and out
among us, beginning from the baptiſm of John, muſt one be ordained to
be a witneſs with us of his reſurre&tion,” Aćts 1. 21, 22. And we were
eye-witneſs of his majesty, 2 Pet. 1, 16. 3. To their internal ſenſe ; to
the eyes of their mind ; for ſo (poſſibly) may the next clauſe be inter-
preted, which we have looked upon.
foregoing perception, ſeeing with the eyes ; and may be the ſame with
what the apoſtle ſays in his goſpel ; (ch. 1. 14.) And we beheld—
29,224.s02, his glory, the glory as of the Only-Begotten of the Father.
The word is not applied to the immediate objećt of the eye, but that
was rationally colle&ted from what they ſaw. “What we have well dif-
cerned, contemplated and viewed. What we have well known of this
word of life, we report to you.” The ſenſes are to be the informers of
the mind. 4. To their hands and ſenſe of feeling ; And our hands have
handled (touched and felt) of the word of life. This ſurely refers to the
full convićtion our Lord afforded his apoſtles of the truth, reality,
folidity, and organization of his body, after his reſurrečtion from the
dead. When he ſhewed them his hands and his fide, it is probable that
he gave them leave to touch him ; at Ieaſt, he knew of Thomas’ unbe-
lief, and his profeſſed reſolution too not to believe, till he had found and
felt the places and fignatures of the wounds by which he died. Accord-
ingly, at the next congreſs he called Thomas, in the preſence of the reſt,
to ſatisfy the very curioſity. of his unbelief. And probably others of
them did ſo too. “Our hands have handled of the Word of life.” The
inviſible Life and Word was no deſpiſer of the teſtimony of ſenſe.
Senſe, in its place and ſphere, is a means that God has appointed, and
the Lord Chriſt has employed, for our information. Our Lord took
care to ſatisfy (as far as might be), all the ſenſes of his apoſtles, that
they might be the more authentic witneſſes of him to the world. They
that apply all this to the law and the goſpel, loſe the variety of ſenſa-
tions here mentioned in the propriety of the expreſſions and the reaſon
of their inculcation and repetition here. *
and heard, declare we unto you,” v. 3. The apoſtles could not be dé-
ceived in ſuch long and various exerciſe of their ſenſe. Senſe muſt
miniſter to reaſon and judgment;
Vol. V. No. 107.
“That which we have ſeen.
This may be diſtinguiſhed from the
|
and reaſon and judgment muſt miniſter
III. With a ſolemn affertion and atteſtation of theſe grounds and evi-
| dences of the chriſtian truth and doćtrine, the apoſtles publiſh theſe
aſſurances for our ſatisfaction; We bear witneſs, and shew unto you, v. 2.
“That which we have ſeen and heard, declare we unto you,” v. 3. It
became the apoſtles to open to the diſciples the evidence by which they
were led; the reaſons by which they were conſtrained to proclaim and
propagate the chriſtian doćtrine in the world., Wiſdom and integrity
obliged them to demonſtrate that it was not either private fancy, or a
cunningly-deviſed fable, that they preſented to the world. Evident
truth would open their mouths, and force a public profeſſion. “We
cannot but ſpeak the things which we have ſeen and heard,” A&s 4. 20.
It concerned the diſciples to be well aſſured of the truth of the inſtitu-
tion they had embraced. They ſhould ſee the evidences of their holy
religion. It fears not the light, nor the moſt judicious examination. It
is able to afford rational convićtion, and ſolid perſuaſion of mind and con-
ſcience. “I would that ye knew what great conflićt I have (or concern
of mind) for you, and for them at Laodicea, and for as many as have not
ſeen my face in the fleſh, that their hearts might be knit together in
love, and unto all riches of full aſſurance of underſtanding, to the ac-
knowledgment of the myſtery of God, even of the Father, and of Christ,”
Col. 2. 1, 2. * * , . * * * -- *
IV. With the reaſon ºf the apoſtle's exhibiting and aſſerting this
ſummary of ſacred faith, and this breviate of evidence attending it. This
reaſon is twofold. - • *. • : : s *
1. That the believers of it may be advanced to the ſame happineſs
with them; (with the apoſtles themſelves;) “That which we have ſeen
and heard, declare we unto you, that ye may have fellowſhip with us,”
v. 3. The apoſtle means not perſonal fellowſhip or conſociation in the
ſame church-adminiſtrations, but ſuch as is confiſtent with perſonal diſ-
tance from each other, . It is communion with heaven,' and in bleſfings
that come from thence, and tend thither. “ This we declare and teſtify,
that you may ſhare withºus in our privileges and happineſs.” Goſpel-
ſpirits (or thoſe that are made happy by goſpel-grace) would fain have
others happy too. We ſee alſo, there is a fellowſhip or communion that
runs through the whole church of God. There may be ſome perſonal
diſtinétions and peculiarities, but there is a communion ‘(or common
participation of privilege and dignity) belonging to all faints, from the
higheſt apoſtle to the loweſt believer. As there is the ſame precious
faith, there are the ſame precious promiſes dignifying and crowning that
faith, and the ſame precious bleſfings and glories enriching and filling
thoſe promiſes. Now that believers may be ambitions of this commu-
nion, that they may be inſtigated to retain and hold faſt the faith that is
the means of ſuch communion, that the apoſtles alſo may manifeſt their
love to the diſciples in affiſting them to the ſame communion with them-
ſelves, they indicate what it is, and where it is ; And truly our ſellowship
(or communion) is with the Father and his Son Jeſus Christ. We have
communion with the Father, and with the Son of the Father (as 2 Epiſt.
v. 3.) he is moſt emphatically ſtyled) in our happy relation to them, in
our receiving heavenly bleſfings from them, and in our ſpiritual converſe
with them. We have now ſuch ſupernatural converſation with God and
the Lord Chriſt, as is an earnest and foretaste of our everlasting abode
with them, and enjoyment of them, in the heavenly glory. See whither
the goſpel revelation tends—to advance us far above fin and earth, and
to carry us to bleſſed communion with the Father and the Son. See
for what end the eternal Life was made fleſh—that he might advance us
to eternal life in communion with the Father and himſelf. See how far
they live beneath the dignity, uſe: and end of the christian faith and insti-
tution, who have not ſpiritual, bleſſed communion with the Father and
the Son Jeſus Christ. - •
2. That believers may be enlarged and advanced in holy joy; “And
theſe things write we unto you; that your joy may be full,” v. 4. The
goſpel.diſpenſation is not properly a diſpenſation of fear, ſorrow, and
ăread, but of peace and joy. Terror and astonishment may well attend
mount Sinai, but exultation and joy mount Zion ; where appears the
eternal //orá, the eternal Life, manifested in our fleſh. The mystery of
the christian religion is direétly calculated for the joy of mortals. . It
ſhould be joy to us, that the eternal Son ſhould come to ſeek and ſaye
us; that he has made a full atonement for our fins; that he has con-
quered fin and death and hell; º lives as our Interceſſor and Ad-
A. D. 8O, - \
vocate with the Father; and that he will come again to perfeót and glo-
rify his perſevering believers. And therefore they live beneath the uſe
and end of the christian revelation, who are not filled with ſpiritual joy.
Believers ſhould rejoice in their happy relation to God, as his ſons and
heirs, his beloved and adopted; in their happy relation to the Son of the
Father, as being members of his beloved body, and coheirs with himſelf;
in the pardon of their fins, in the ſam&tification of their natures, in the
adoption of their perſons, in the proſpect of grace and glory that will
be revealed at the return of their Lord and Head from heaven. . Were
they confirmed in their holy faith, how would they rejoice “The diſ-
ciples were filled with joy, and with the Holy Ghoſt,” Aćts 13. 52.
5. This then is the meſſage which we have heard of
him, and declare unto you, That God is light, and in him
is no darkneſs at all. 6. If we ſay that we have fellow-
ſhip with him, and walk in darkneſs, we lie, and do not
the truth: 7. But if we walk in the light, as he is in
the light, we have fellowſhip one with another, and the
blood of Jeſus Chriſt his Son cleanſeth us from all ſin.
The apoſtle, having declared the truth and dignity of the Author of
the goſpel, brings a meſſage or report from him ; from which a juſt con-
cluſion is to be drawn for the confideration and convićtion of the pro-
feſſors of religion, or profeſſed entertainers of this glorious goſpel.
1. Here is the meſſage or report that the apoſtle avers to come from
the Lord Jeſus ; “This then is the meſſage which we have heard of
him,” (v. 5.) of his Son Jeſus Chriſt. As he was the immediate Sender
of the apoſtles, ſo he is the principal Perſon ſpoken of in the preceding
context, and the next antecedent alſo to whom the article him can relate.
The apoſtles and apoſtolical miniſters are the meſſengers of the Lord
Jeſus ; it is their honour, the chief they pretend to, to bring his mind
and meſſages to the world and to the churches. This is the wiſdom and
preſent diſpenſation of the Lord Jeſus, to ſend his meſſages to us by per-
fons like ourſelves. He that put on human nature, will honour earthen
veſſels. It was the ambition of the apoſtles, to be found faithful, and
faithfully to deliver the errands and meſſages they had received. What
was communicated to them they were ſolicitous to impart ; “This then
is the meſſage which we have heard of him, and declare unto you.” A
meſſage from the Word of life, from the eternal Word, we ſhould gladly
receive : and the preſent one is this; relating to the nature of God,
whom we are to ſerve, and with whom we ſhould covet all indulged com-
munion—That God is light, and in him is no darkneſs at all, v. 5. This
report aſſerts the excellency of the divine nature. He is all that beauty
and perfection that can be repreſented to us by light. He is ſelf-aētive,
uncompounded ſpirituality, purity, wiſdom, holineſs, and glory; and
then the abſoluteneſs and fulneſs of that excellency and perfeótion.
There is no defečt or imperfeótion, no mixture of anything alien or con-
trary to abſolute excellency, no mutability or capacity of any decay in
him ; In him is no darkneſs at all, v. 5. Or this report may more im-
mediately relate to what is uſually called the moral perfection of the divine
nature ; what we are to imitate, or what is more dire&tly to influence us
in our goſpel-work. And ſo it will comprehend the holineſs of God,
the abſolute purity of his nature and will ; his penetrative knowledge,
(particularly of hearts,) his jealouſy and juſtice, which burn as a moſt
bright and vehement flame. It is meet that to this dark world the great
God ſhould be repreſented as pure and perfeół light. It is the Lord
Jeſus that beſt of all opens to us the name and nature of the unſearchable
God; “The only-begotten, that is in the boſom of the Father, the ſame
hath declared him.” It is the prerogative of the chriſtian revelation, to
bring us the moſt noble, the moſt auguſt, and agreeable account of the
bleſſed God; ſuch as is moſt ſuitable to the light of reaſon, and what is
demonſtrable thereby ; moſt ſuitable to the magnificence of his works
round about us, and to the nature and office of him that is the ſupreme
Adminiſtrator, Governor, and Judge of the world. What more (re-
lating to and comprehenfive of all ſuch perfection) could be concluded
in one word than in this, God is Light, and in him is no darkneſs at all 2
Then, - -
2. There is a juſt concluſion to be drawn from this meſſage and re-
port; and that for the confideration and convićtion of profeſſors of reli-
gion, or profeſſed entertainers of this goſpel. This concluſion iſſues
into two branches. (1.) For the convićtion of ſuch profeſſors as have
no true fellowſhip with God; “If we ſay we have fellowſhip with him,
I JOHN, I.
| that in two particulars.
Sin charged on all.
and walk in darkneſs, we lie, and do not the truth.” It is known, that
to walk, in ſcripture-account, is to order and frame the courſe and actions
of the moral life, that is, of the life ſo far as it is capable of ſubječtion to
the divine law. To walk in darkneſs, is to live and ačt according to ſuch
ignorance, error, and erroneous practice, as are contrary to the funda-
mental dićtates of holy religion. Now there may be thoſe who may pre-
tend to great attainments and enjoyments in religion; they may profeſs
to have communion with God; and yet their lives may be irreligious,
immoral, and impure. To ſuch the apoſtle would not fear to give the
lie ; They lie, and do not the truth. They belie God; for he holds no
heavenly fellowſhip or intercourſe with unholy ſouls. What communion
hath light with darkneſs : They belie themſelves, or lie concerning them-
ſelves; for they have no ſuch communications from God, nor acceſſes
to him. There is no truth in their profeſſion or in their pračtice; or
their practice gives their profeſſion and pretences the lie; and demon-
ſtrates the folly and falſehood of them. (2.) For the convićtion, and
conſequent ſatisfaction of thoſe that are near to God; “But if we walk
in the light, we have fellowſhip one with another, and the blood of Jeſus
Chriſt his Son cleanſeth us from all fin.” As the bleſſed God is the
eternal, boundleſs Light, and the Mediator is, from him, the Light of the
world ; ſo the chriſtian inſtitution is the great luminary that appears in
our ſphere, and ſhines here below. A conformity to this in ſpirit and
pračtice, demonſtrates fellowſhip or communion with God. They that
ſo walk, ſhew that they know God, that they have received of the Spirit
of God, and that the divine impreſs or image is ſtamped upon their ſouls.
Then we have fellowship one with another; they with us, and we with
them, and both with God, in his bleſſed or beatific communications to
us. And this is one of thoſe beatific communications to us—that his
Son’s blood or death is applied or imputed to us; “The blood of Jeſus
Chriſt his Son cleanſeth us from all ſin.” The eternal Life, the eternal
Son, hath put on fleſh and blood, and ſo became Jeſus Chriſt. Jeſus
Chriſt hath ſhed his blood for us, or died to waſh us from our fins in his
own blood. His blood applied to us diſcharges us from the guilt of all
fin, both original and actual, inherent and committed; and ſo far we
ſtand righteous in his fight: and not only ſo, but his blood procures for
us thoſe ſacred influences by which fin is to be ſubdued more and more,
till it is quite aboliſhed, Gal. 3. 13, 14.
8. If we ſay that we have no ſin, we deceive ourſelves,
and the truth is not in us. 9. If we confeſs our ſins, he is
faithful and juſt to forgive us our fins, and to cleanſe us
from all unrighteouſneſs. 10. If we ſay that we have not
ſinned, we make him a liar, and his word is not in us.
The apoſtle, having ſuppoſed, that even they of this heavenly commu-
nion have yet their fin, proceeds here to juſtify that ſuppoſition ; and
this he does by ſhewing the dreadful conſequences of denying it ; and
1. “If we ſay, We have no fin, we deceive
ourſelves, and the truth is not in us,” v. 8. We muſt beware of ſelf-
deceit. We muſt beware of deceiving ourſelves in denying or excuſing
our fins. The more we ſee them, the more we ſhall eſteem and value
the remedy. If we deny them, the truth is not in us ; either the truth
that is contrary to ſuch denial; (we lie in denying our fin ;) or, the
truth of religion is not in us. The chriſtian religion is the religion of
finners; of ſuch as have finned, and in whom fin in ſome meaſure ſtill
dwells. The chriſtian life is a life of continued repentance, humiliation
for, and mortification of, fin; of continual faith in, thankfulneſs for,
and love to, the Redeemer, and hopeful joyful expectation of a day of
glorious redemption, in which the believer ſhall be fully and finally ac-
quitted, and fin aboliſhed for ever. 2. “If we ſay, We have not finned,
we make him a liar, and his word is not in us,” v. 10. The denial of
our fin not only deceives ourſelves, but refle&is diſhonour upon God. It
challenges his veracity. He has abundantly teſtified of, and teſtified
againſt, the fin of the world. And the Lord ſaid in his heart, (deter:
mined thus with himſelf,) I will not again curſe the ground (as he had
then lately done) for man’s ſake; for, (or with the learned biſhop Pa-
trick,) though, the imagination of man’s heart is evil from his youth, Gen.
8, 21. But God has given his teſtimony to the continued fin and finful-
neſs of the world, by his providing a ſufficient effectual Sacrifice for fin,
that will be needed in all ages; and to the continued finfulneſs of be-
lievers themſelves, by requiring them continually to confeſs their fins, .
and apply themſelves by faith to the blood of that Sacrifice. And there-
fore, if we ſay either that we have not ſinned, or do not yet fin, the word
A. D. 80.
Chriſt the Propitiation.
I JoHN, II.
of God is not in us, either in our minds, as to the acquaintance we ſhould
have with it, or in our hearts, as to the pračtical influence it ſhould have
upon us. &
The apoſtle then inſtructs the believer in the way to the continued
pardon of his fin. Here we have, (1.). His duty in order thereto; If
we confift our ſºns, v. 9. Penitent confeſſion and acknowledgment of
fin are the believer’s bufineſs, and the means of his deliverance from his
guilt. And (%). His encouragement thereto, and aſſurance of the happy
iſſue. This is the veracity, righteouſneſs, and clemency of God, to
whom he makes ſuch confeſſion; “He is faithful and juſt to forgive us
our fins, and to cleanſe us from all unrighteouſneſs,” v. 9. God is faith-
ful to his covenant and word, who has therein promiſed forgiveneſs to
penitent believing confeſſors. He is juſt to himſelf and his glory, has
provided ſuch a Sacrifice, by which his righteouſneſs is declared in the
juſtification of finners. He is juſt to his Son, who has (not only ſent
#. for ſuch ſervice, but) promiſed to him, that thoſe who come through
him ſhall be forgiven on his account. By his knowledge (by the believ-
ing apprehenſion of him) shall my righteous servant justify many, Iſa.
53. 11. He is clement and gracious alſo, and ſo will forgive, to the
contrite confeſſor, all his fins, cleanſe him from the guilt of all unrighte-
ouſneſs, and in due time deliver him from the power and pračtice of it.
CHAP. II.
Here the apostle encourages against sins of infirmity, v. 1, 2. Shews the
true knowledge and love of God; (v. 3...6.) renews the precept of fra-
ternal love ; (v. 7... 11.) addresses the several ages of christians ;
(v. 12... 14.) warns against worldly love, (v. 15... 17.) against seducers;
(v. 18, 19.), shews the security of true christians ; (v. 20.27.) and
advises to abide in Christ, v. 28, 29. -
1. Y little children, theſe things I write unto you,
l that ye ſin not. And if any man ſin, we have an
advocate with the Father, Jeſus Chriſt the righteous: 2.
And he is the propitiation for our fins: and not for our’s
only, but alſo for the ſins of the whole world.
Theſe verſes relate to the concluding ſubjećt of the foregoing chapter,
in which the apoſtle proceeds upon the ſuppoſition of the real chriſtian’s
fin. And here he gives them both diſſuaſion and ſupport.
I. Diſſuaſion. He would leave no room for fin; “My little children,
theſe things write I unto you, that ye sin not, v. 1. The deſign and pur-
port of this letter, the deſign of what I have juſt ſaid concerning com-
munion with God, and the over throw of it by an irreligious courſe, is,
to diſſuade and drive you from fin.” See the familiar affectionate com-
pellation with which he introduces his admonition ; My little children :
children, as having perhaps been begotten by his goſpel ; little children,
as being much beneath him in age and experience. My little children ; as
being dear to him in the bonds of the goſpel. Certainly the goſpel moſt
revailed where and when ſuch miniſterial love moſt abounded ; or per-
i. the judicious reader will find reaſon to think that the apoſtle's mean-
ing in this diſſuaſion or caution, is this, or amounts to this reading ;
“Theſe things write I unto you, not that ye fin.” And ſo the words
will look back to what he had ſaid before concerning the aſſured pardon
of fin; “God is faithful and juſt to forgive us our fins,” &c. ch. 1. 9. |
Añd ſo the words are a precluſion of all abuſe of ſuch favour and indul-
gence. “Though fins will be forgiven to penitent confeſſors, yet this I
write, not to encourage you in fin, but upon another account.”. Or this
clauſe will look forward to what the apoſtle is going to ſay about the
Advocate for finners; and ſo it is a prolepſis, a prevention of like miſ-
take or abuſe; “These things write I unto you, not that ye sin, but that
ye may ſee your remedy for fin.” And ſo the following particle (as
the learned know) may be rendered adverſatively ; But if a man sin, he
may know his help and cure. And ſo we fee, *
ÍI. The believer's ſupport and relief in caſe of fin; And (or but) if
any man sin, (any of us, or of our foreſaid communion,) we have an Ad-
vocate with the Father, &c. v. 1. Believers themſelves, thoſe that are ad-
vanced to a happy goſpel-ſtate, have yet their fins. There is a great
diſtinétion therefore between the finners that are in the world. There
are chriſtianized (ſuch as are inſtated in the ſacred, ſaving privileges of
Chriſt’s myſtical or ſpiritual body) and unchriſtianized ; converted and |
unconverted finners. There are ſome who, though they really fin, yet,
in compariſon with others, are ſaid not to sin; as ch. 3. 9. Believers,
as they have had an atonement applied unto them at their entrance into
a ſtate of pardon and juſtification, ſo they have an Advocate in heaven ſtill
to continue to them that ſtate, and procure their continued pardon and
forgiveneſs. And this muſt be the ſupport, ſatisfaction, and refuge of
believers, (or real chriſtians,) in or upon their fins; We have an Adoo-
cate. ... The original name is ſometimes given to the Holy Ghoſt; and
then it is rendered, the Comforter. He ačts within us; he puts pleas
and arguments into our hearts and mouths; and ſo is our Advocate, by
teaching us to intercede for ourſelves. But here is an Advocate with.
out us, in heaven and with the Father. The proper office and buſineſs
of an advocate is with the judge ; with him he pleads the client’s cauſe.
The Judge with whom our Advocate pleads, is, the Father; his Father
and our's. He who was our Judge in the legal court, (the court of the
violated law,) is our Father in the goſpel-court, the court of heaven and
of grace. His throne or tribunal is the mercy-ſeat. And he that is our
Father, is alſo our Judge ; the ſupreme Arbitrator of our ſtate and cir-
cumſtances, either for life or death, for time or eternity. Te are come—
to God, the Judge of all, Heb. 12. 23. That believers may be encou-
raged to hope that their cauſe will go well, as their Judge is repreſented
to them in the relation of a Father, ſo their Advocate is recommended
to them upon theſe confiderations : 1. By his perſon and perſonal names.
It is Jesus Christ the Son of the Father; one anointed by the Father for
the whole office of mediation, the whole work of ſalvation; and conſe-
quently for that of the Interceſſor or Advocate. 2. By his qualification
for the office. It is Jesus Christ the righteous ; the Righteous One in
the court and fight of the Judge. This is not ſo neceſſary in another
advocate. Another advocate (or an advocate in another court) may be
an unjuſt perſon himſelf, and yet may nave a juſt cauſe (and the cauſe of
a juſt perſon in that caſe) to plead, and may accordingly carry his cauſe.
But here the clients are guilty ; their innocence and legal righteouſneſs
cannot be pleaded ; their fin muſt be confeſſed or ſuppoſed. It is the
Advocate’s own righteouſneſs that he muſt plead for the criminals. He
has been righteous to the death, righteous for them; he has brought in
everlaſting righteouſneſs. This the Judge will not deny. Upon this
ſcore he pleads, that the clients’ fins may not be imputed to them. 3.
By the plea he has to make ; the ground and baſis of his advocacy.
And he is the Propitiation for our sins, v. 2. He is the expiatory
Vićtim, the propitiatory Sacrifice that has been offered to the Judge for
all our offences againſt his majeſty and law and government. In vain do
the profeſſors, of Rome diſtinguiſh between an advocate of redemption
and an advocate of interceſſion, or a mediator of ſuch different ſervice.
The Mediator of interceſſion, the Advocate for us, is the Mediator of
redemption, the Propitiation for our fins. It is his propitiation that he
pleads. And we might be apt to ſuppoſe that his blood had loſt its
value and efficacy, were no mention made of it in heaven fince the time
it was ſhed. But now we ſee that it is of eſteem there, ſince it is con-
tinually repreſented in the interceſſion of the great Advocate (the
Attorney-General) for the church of God. “He ever lives to make
interceſſion for thoſe that come to God through him.” 4. By the ex-
tent of his plea ; the latitude of his propitiation. It is not confined to
one nation; and not particularly to the ancient Iſrael of God ; “ He is
the Propitiation for our fins; and not for our’s only,” (not only for the
fins of us Jews, us, that are Abraham’s ſeed according to the fleſh,)
“ but alſo for thoſe of the whole world;” (v. 2.) not only for the paſt,
or us preſent believers, but for the fins of all who ſhall hereafter believe
on him, or come to God through him. The extent and intent of the
Mediator’s death reach to all tribes, nations and countries. As he is
the only, ſo he is the univerſal Atonement and Propitiation for all that
are ſaved and brought home to God, and to his favour and forgiveneſs.
3. And hereby we do know that we know him, if we
keep his commandments. 4. He that faith, I know him,
and keepeth not his commandments, is a liar, and the
truth is not in him. 5. But whoſo keepeth his word, in
him verily is the love of God perfected; hereby know
we that we are in him.’ 6. He that faith he abideth in
him, ought himſelf alſo to walk, even as he walked.
Theſe verſes may ſeem to relate to the ſeventh verſe of the former
chapter, between which and theſe verſes there occurred an incidental
diſcourſe concerning the believer’s duty and relief in caſe of fin, occa-
fioned by the mention of one of the believer's privileges—his being
A. D. 80,
cleanſed from fin by the Mediator’s blood. In that verſe the apoſtle
aſſerts the beneficial conſequence of walking in the light; “We have then
jellowship with one another, ſuch divine fellowſhip and communion as are
the prerogative of the church of Chriſt,” Here now ſucceeds the trial
or teſt of our light and of our love :
I. The trial of our light ; “And hereby we do know that we know
him, if we keep his commandments,” v. 3. Divine light and knowledge
are the beauty and improvement of the mind; it becomes the diſciples of
the Mediator to be perſons of wiſdom and underſtanding. Young chriſ-
tians are apt to magnify their new light, and applaud their own know-
ledge, eſpecially if they have been ſuddenly or in a ſhort time communi-
cated ; and old ones are apt to ſuſpect the ſufficiency and fulneſs of
their knowledge; they lament that they know God and Chriſt, and the
rich contents of his goſpel, no more : but here is the evidence of the
ſoundneſs of our knowledge, if it conſtrains us to keep God’s commands ;
each perfeótion of his nature enforces his authority; the wiſdom of his
counſels, the riches of his grace, the grandeur of his works, recommend
his law and government ; a careful conſcientious obedience to his com-
mands ſhews that the apprehenſion and knowledge of theſe things is
graciouſly impreſſed upon the ſoul; and therefore it muſt follow in the
reverſe, that “he that faith, I know him, and keepeth not his command-
ments, is a liar, and the truth is not in him,” v. 4. Profeſſors of the
truth are often aſhamed of their ignorance, or aſhamed to own it ; they
frequently pretend to great attainments in the knowledge of divine myſ-
teries ; “Thou makeſt thy boaſt of God, and knoweſt his will, and ap-
- proveſt” (in thy rational judgment) “ the things that are more excellent,
being inſtructed out of the law, and are confident that thou thyſelf art”
(or art fit to be) “a guide to the blind,” &c. Rom. 2. 17, &c. But
what knowledge of God can that be, which ſees not that he is moſt
worthy of the moſt entire and intenſe obedience : And if that be ſeen
and known, how vain and ſuperficial is even that knowledge, when it
fways not the heart unto obedience A diſobedient life is the confuta-
tion and ſhame of pretended religious knowledge; it gives the lie to ſuch
sº and pretences, and ſhews that there is neither religion nor honeſty
1In them.
II. The trial of our love; “But whoſo keepeth his word, in him
Verily is the love of God perfected : hereby know we that we are in
him,” v. 5... To keep the word of God, or of Chriſt, is ſacredly to attend
thereto in all the condućt and motion of life; in him that does ſo is the
tove ºf God perfected. Poſſibly, ſome may here underſtand God’s love to
us ; and doubtleſs, his love to us cannot be perfected (or obtain its perfeót
deſign and fruit) without our practical obſervance of his word ; we are
choſen, to be holy and blameleſs before him in love ; we are redeemed, to
be a peculiar people zealous ºf good works; we are pardoned and juſtified,
that we may be partakers of larger meaſures of the divine Spirit for ſanc-
tification ; we are ſanétified, that we may walk in ways of holineſs and
obedience: no act of divine love, that here terminates upon us, obtains
its proper tendency, iſſue, and effect, without our holy attendance to
God’s word ; but the phraſe rather denotes here our love to God; ſo
v. 15. The love of (to) the Father, is not in him ; ſo ch. 3. 17. How
dwelleth the love ºf (to) God in him 2 Now light is to kindle love; and
love mutt and will keep the word of God; it inquires wherein the be-
loved may be pleaſed and ſerved, and finding he will be ſo by any obſer-
vance of his declared will, there it employs and exerts itſelf; there love
is demonſtrated ; there it has its perfeót (or complete) exerciſe, opera-
tion, and delight ; and hereby (by this dutiful attendance to the will of
God, or Chriſt) we know that we are in him; (v. 5.) we know that we
belong to him, and that we are united to him by that Spirit which
slevates and aſſiſts us to this obedience; and if we acknowledge our re-
lation to him, and our union with him, it muſt have this continued en-
forcement upon us ; “He that ſaith he abideth in him, ought himſelf to
walk, even as he walked,” v. 6. The Lord Chriſt was an Inhabitant
of this world, and walked here below; here he gave a ſhining example of
abſolute obedience to God; they who profeſs to be on his fide, and to
abide with him, muſt walk with him, after his pattern and example.
The partiſans of the ſeveral ſe&ts of philoſophers of old paid great regard to
the dićtates and pračtice of their reſpective teachers and ſe&t-maſters; much
more ſhould the chriſtian, he who profeſſes to abide in and with Chriſt,
aim to reſemble his infallible Maſter and Head, and conform to his courſe
and preſcriptions; “Then are ye my friends, if ye do whatſoever I com-
mand you,” John 15, 14. -
7. Brethren, I write no new commandment unto you,
but an old commandment, which ye had from the begin-
I JOHN, II,
The Law of Love.
| ning. The old commandment is the word which ye have
heard from the beginning. , 8. Again, a new command-
ment I write unto you, which thing is true in him and in
you : becauſe the darkneſs is paſt, and the true light now
ſhineth. 9, He that ſaith he is in the light, and hateth
his brother, is in darkneſs even until now. 10. He that
loveth his brother abideth in the light, and there is none
occaſion of ſtumbling in him. 11. But he that hateth his
brother, is in darkneſs, and walketh in darkneſs, and
knoweth not whither he goeth, becauſe darkneſs hath
blinded his eyes.
This ſeventh verſe may be ſuppoſed either to look backward to what
immediately preceded ; (and then it is walking as Christ walked that is
here repreſented as no new, but an old commandinent; it is that which the
apoſtles would certainly inculcate, wherever they brought Chriſt’s goſ-
pel,) or it looks forward to what the apoſtle is now going to recommend,
and that is the law of fraternal love ; this is the meſſage heard from the
beginning, (ch. 3. 11.) and the old commandment, 2 John, 5. Now while
the apoſtle addreſſes himſelf to the recommendation of ſuch a pračtice,
he is ready to give an inſtance thereof in his affectionate appellation ;
“ Brethren, you who are dear to me in the bond of that love to which
I would ſolicit you ;” and ſo the precept of fraternal love is recom-
mended. - - -
I. An old one ; “I write no new commandment unto you, but an
old commandment, which ye had from the beginning,” v. 7. The pre-
cept of love muſt be as old as human nature ; but it might admit divers.
ena&tions, enforcements, and motives. In the ſtate of innocence, had
human nature then been propagated, men muſt have loved one another,
as being of one blood made to dwell on the earth, as being God’s off-
ſpring, and bearing his image. In the ſtate of fin and promiſed recovery,
they muſt love one another, as related to God their Maker, as related to.
each other by blood, and as partners in the ſame hope. When the
Hebrews were peculiarly incorporated, they muſt accordingly love each,
other, as being the privileged people, whoſe were the covenants and the
adoption, and of whoſe race the Meſfiah and Head of the church muſt
ſpring ; and the law of love muſt be conveyed with new obligations to
the new Iſrael of God, to the goſpel church ; and ſo it is the old come
mandment, or the word which the children of the goſpel-Iſrael have heard;
from the beginning, v. 7.
II. As a new one ; “Again, to conſtrain you to this duty the more.
a new commandment I write unto you, the law of the new ſociety, the
chriſtian corporation, which thing is true in him ; the matter of which
was firſt true in and concerning the Head of it; the truth of it was firſt,
and was abundantly, in him ; he loved the church, and gave himself for it 3.
and it is true in you ; this law is, in ſome meaſure, written upon your
hearts; ye are taught of God to love one another, and that because,”
| (or fince, or foraſmuch as) “ the darkness is past, the darkness of your
prejudiced unconverted (whether Jewiſh or Gentile) minds ; your de-
plorable ignorance of God and of his Chriſt is now paſt, and the true
light now shineth ; (v. 8.) the light of evangelical revelation hath ſhone
with life and efficacy into your hearts ; hence you have ſcen, the excel.
lency of chriſtian love, and the fundamental obligation thereto.” Hence
we ſee the fundamentals (and particularly the fundamental precepts) of
the chriſtian religion may be repreſented either as new or old ; the re-
formed doćtrine, or do&rine of religion in the reformed churches, is new.
and old; new, as taught after long darkneſs, by the lights of the refor-
mation ; new, as purged from the adulteratious of Rome ; but old, as
having been taught and heard from the beginning. We ſhould ſee that
that grace or virtue which was true in Chriſt, ſhould be true alſo in us;
we ſhould be conformable to our Head; the more our darkneſs is paſt,
and goſpel-light ſhines into us, the deeper ſhould our ſubjećtion be
to the commandments of our Lord, whether confidered as old or new.
Light ſhould produce a ſuitable heat. Accordingly, here is another
trial of our chriſtian light ; before, it was, to be approved by obedience
to God; here by chriſtian love : 1. He who wants, ſuch love, in vain
pretends his light; “He that faith he is in the light, and hateth his
brother, is in darkneſs even until now,” v. 9. It is proper for ſincere
chriſtians.to acknowledge what God has done for their ſouls; but in
the viſible church there are often thoſe who aſſume to themſelves more
than is true ; there are thoſe who ſay they are in the light, the divine
| revelation has made its impreſfion upon their minds and ſpirits, and yet
A, D, 80. - 3. I JOHN, II. - Againſt the Love of the World.
they walk in hatred and enmity toward their chriſtian brethren; theſe
cannot be ſwayed by the ſenſe of the love of Chriſt to their brethren,
and therefore remain in their dark ſtate, notwithſtanding their pretended
converſion to the chriſtian religion. 2. He who is managed by ſuch
love, approves his light to be good and genuine; He that loveth his bro-
ther, (as his brother in Chriſt,) abideth in the light, v. 10. He ſees the
foundation and reaſon of chriſtian love; he diſcerns the weight and value
of the chriſtian redemption ; he ſees how meet it is that we ſhould love
thoſe whom Chriſt hath loved ; and then the conſequence will be, that
there is no occasion of stumbling in him, (v. 10.) he will be no ſcandal,
no stumbling-block, to his brother ; he will conſcientiouſly beware that he
neither induce his brother to ſin, nor turn him out of the way of reli-
gion ; chriſtian love teaches us highly to value our brother’s ſoul, and
dread every thing that will be injurious to his innocence and peace. 3,
IHatred is a ſign of ſpiritual darkneſs; But he that hateth his brother, is
in darkness, v. 11. Spiritual light is inſtilled by the Spirit of grace, and
one of the first fruits of that Spirit is love ; he then who is poſſeſſed with
malignity toward the chriſtian brother, muſt needs be deſtitute of ſpiri-
tual light; conſequently, he walks in darkness, (v. 11.) his life is agree-
able to a dark mind and conſcience, and he knows not whither he goes; he
ſees not whither this dark ſpirit carries him, and particularly that it will
carry him to the world of outer darkneſs, because darkness hath blinded
his eyes, v. 11. The darkneſs of unregeneracy, evidenced by a malig-
nant ſpirit, is contrary to the light of life; where that darkneſs dwells,
the mind, the judgment, and the conſcience will be darkened, and ſo will
miſtake the way to heavenly endleſs life. Here we may obſerve how
effectually our apoſtle is now cured of his once hot and flaming ſpirit.
Time was, when he was for calling for fire from heaven upon poor ig-
norant Samaritans who received them not, Luke 9, 54. But his Lord
had ſhewed him that he knew not his own ſpirit, nor whither it led him.
Having now imbibed more of the Spirit of Chriſt, he breathes out good-
will to man, and love to all the brethren. It is the Lord Jeſus that is
the great Maſter of love : it is his ſchool (his own church) that is the
fehool of love. His diſciples are the diſciples of love, and his family
muſt be the family of love.
12. I write unto you, little children, becauſe your fins
are forgiven you for his name's ſake. 13. I write unto
you, fathers, becauſe ye have known him that is from the
beginning. I write unto"you, young men, becauſe ye
have overcome the wicked one. I write unto you, little
children, becauſe ye havé known the Father. 14. I have
written unto you, fathers, becauſe ye have known him
that is from the beginning. I have written unto you,
young men, becauſe ye are ſtrong, and the word of God
abideth in you, and ye have overcome the wicked one.
15. Love not the world, neither the things that are in
the world. If any man love the world, the love of the
Father is not in him. 16. For all that is in the world,
the luſt of the fleſh and the luft of the eyes, and the pride ||
of life, is not of the Father, but is of the world. 17. And
the world paſſeth away, and the luſt thereof: but he that
doeth the will of God abideth for ever,
This new command of holy love, with the incentives thereto, may poſ.
fibly be direéted to the ſeveral ranks of diſciples that are here accoſted ;
the ſeveral graduates in the chriſtian univerſity, the catholic church,
muſt be ſure to preſerve the bond of ſacred love ; or, there being an im-
portant dehortation and diſſuaſion to follow, without the obſervance of
which, vital religion in the love of God and love of the brethren cannot
ſubfiſt, the apoſtle may juſtly ſeem to preface it with a ſolemn addreſs to
the ſeveral forms or orders in the ſchool of Chriſt ; let the infants, or
minors, the adult, the ſeniors, (or the adepli, the tińsion, the moſt perfect,)
in the chriſtian inſtitution, know that they muſt not love this world;
and ſo,
I. We have the addreſs itſelf made to the various forms and ranks in
the church of Chriſt. All chriſtians are not of the ſame ſtanding and
to them all, as particularly mutual love and contempt of the world. We
ſee alſo that wife paſtors will judiciouſly diſtribute the word of life, and
give to the ſeveral members of Chriſt's family their ſeveral ſuitable por-
tions ; “I write unto you, children, fathers, and young men.” In this
diſtribution the apoſtle addreſſes, - - r
1. The loweſt in the chriſtian ſchool; I write unto you, little children,
v. 12. There are novices in religion, babes in Chriſt, thoſe who are
learning the rudiments of christian godlineſs : the apostle may ſeem to
encourage them by applying to them firſt ; and it may be uſeful to the
greater proficients to hear what is ſaid to their juniors; elements are to
be repeated ; firſt principles are the foundation of all. He addreſſes the
- ...] º & & & in
children in chriſtianity, upon two accounts : (1.) “Becauſe their fins
were forgiven them for his name's ſake,” v. 12. The youngeſt ſincere
diſciple is pardoned; the communion of ſaints is attended with iheJorgive-
ºft ºfſºns; ſºns are forgiven, either for God’s nameſake, for the praiſe
of his glory, his glorious perfections, diſplayed in forgiveneſs; or for
Christ's nameſake, upon his ſcore, and upon the account of the redemp-
tion that is in him ; and they that are forgiven of God, are ſtrongly
obliged to relinquiſh this world which ſo interferes with the love of God.
(2.) Becauſe of their knowledge of God ; “I write unto you, little
children, becauſe ye have known the Father,” v. 13. Children are
wont to know none ſo ſoon as their father; children in chriſtianity muſt
and do know God; They shall all know me from the least to the greatest,
Heb. 8, 11. Children in Chriſt ſhould know that God is their Father,
it is their wiſdom. We ſay, It is a wiſe child that knows his father;
theſe children cannot but know, their’s ; they can well be aſſured by
whoſe power they are regenerated, and by whoſe grace they are adopted;
. that know the Father, may well be withdrawn from the love of this
world.
Then the apoſtle proceeds, -
2. To thoſe of the higheſt ſtation and ſtature; to the ſeniors in chriſ.
tianity; to whom he gives an honourable appellation ; I write unto you,
Jathers ; (v. 13, 14.) unto you, Mnaſons, you old disciples, A&ts 21. 16.
The apoſtle immediately paſſes from the bottom to the top of the ſchool,
from the loweſt form to the higheſt, that they in the middle may hear
both leſſons, may remember what they have learned, and perceive what
they muſt come to. I write unto you, fathers. They that are of longeſt
ſtanding in Chriſt’s ſchool, have need of further advice and inſtrućtion;
the oldeſt diſciple muſt go to heaven, (the univerſity above,) with his
book, his Bible, in his hand; fathers muſt be written unto, and preached
unto ; none are too old to learn ; he writes to them upon the account of
their knowledge : “I write unto you, fathers, becauſe ye have known
him that is from the beginning, v, 13, 14. Old men have knowledge
and experience, and expect deference. The apoſtle is ready to own the
knowledge of old chriſtians, and to congratulate them thereupon. They
know the Lord Chriſt, particularly him that was from the beginning;
| as ch. l. 1. As Chriſt is Alpha and Omega, ſo he muſt be the Begin-
ning and End of our chriſtian knowledge. “I count all things but loſs
for the excellency of the knowledge of Chriſt Jeſus my lord,” Phil.
3. 8. They who know him that was from the beginning, before this
world was made, may well be induced thereby to relinquiſh this world.
Then, -
3. To the middle age of chriſtians; to thoſe who are in their bloom
and flower; I write unto you, young men, v. 13, 14. There are the
adult in Chriſt Jeſus, thoſe that are arrived at the ſtrength of ſpirit and
ſound ſenſe, can diſcern between good and evil. The apoſtle applies to
them upon theſe accounts : (1.) Upon the account of their martial ex-
ploits. Dexterous ſoldiers they are in the camp of Chriſt ; Because ye
have overcome the wicked one, v. 13. There is a wicked one that is con-
tinually warring againſt ſouls, and particularly againſt the diſciples; but
they that are grown in Chriſt’s ſchool, can handle their arms and van-
quiſh the evil one ; and they that can vanquiſh him, may be called to
vanquiſh the world too, which is ſo great an inſtrument for the Devil.
(2.) Upon the account of their ſtrength, diſcovered in this their achieve-
ment ; Because ye are strong, and ye have overcome the wicked one, v. 14.
Toung men are wont to glory in their ſtrength; it will be the glory of
youthful perſons to be ſtrong in Chriſt aid in his grace; it will be their
glory, and it will try their ſtrength, to overcome the Devil; if they are
not too hard for the Devil, he will be too hard for them : let vigorous
ftature; there are babes in Chriſt ; there are grown men, and old dif-
ciples; as theſe have their peculiar ſtates, ſo they have their peculiar
duties; but there are precepts and a correſpondent obedience common
Vol. V. No. 107.
chriſtians ſhew their ſtrength in conquering the world ; and the ſame
ſtrength muſt be exerted in overcoming the world, as is employed in
overcoming the Devil. (3.) Becauſe of their acquaintance with the
word of God; And the word of God abideth in you, v. 14. The word
of God muſt abide in the adult diſciples; it is the nutriment and ſupply
- 8 A . - -
/
A. D. 80.
of ſtrength to them ; it is the weapon by which they overcome the wicked
one; the ſword of the Spirit, whereby they quench his fiery darts ; and
they, in whom the word of God dwells, are well furniſhed for the conqueſt
of the world. - • -
II. We have the dehortation or diſſuaſion thus prefaced and intro-
duced ; a caution fundamental to vital pračtical religion; “ Love not
the world, neither the things that are in the world, v. 15. Be crucifted to
the world, be mortified to the things, to the affairs and enticements of it.”
The ſeveral degrees of chriſtians ſhould unite in this, in being dead to
the world ; were they thus united, they would ſoon unite upon other
accounts : their love ſhould be reſerved for God; throw it not away
upon the world. Now here we ſee the reaſons of this diſſauſion and
caution ; they are ſeveral, and had need to be ſo; it is hard to diſpute
or diſſuade diſciples themſelves from the love of the world ; the firſt is
taken from the inconſiſtency of this love with the love of God; “If any
man love the world, the love of the Father is not in him,” v. 15. The
heart of man is narrow, and cannot contain both loves; the world draws
down the heart from God; and ſo the more the love of the world prevails,
the more the love of God dwindles and decays. The ſecond is taken
from the prohibition of worldly love or luſt; it is not ordained of God;
it is not of the Father, but is of the world; (v. 16.) this love or luſt is
not appointed of God, he calls us from it, but it intrudes itſelf from the
world; the world is a uſurper of our affection. Now here we have the
due confideration and notion of the world, according to which it is to be
crucified and renounced. The world, phyſically confidered, is good, and
is to be admired as the work of God, and a glaſs in which his perfeótions
ſhine; but it is to be confidered in its relation to us now in our corrupted
ſtate, and as it works upon our weakneſs, and inſtigates and inflames our
vile affections; there is great affinity and alliance between this world and
the fleſh, and this world intrudes and encroaches upon the fleſh, and
thereby makes a party againſt God; the things of the world therefore
are diſtinguiſhed into three claſſes, according to the three predominant
inclinations of depraved nature; as, 1. There is the lust of the flesh; the
Jºlesh here, being diſtinguiſhed from the eyes and the life, imports the
body; the lust of the flesh is, ſubjećtively, the humour and appetite of
indulging fleſhly pleaſures; and objećtively, all thoſe things that excite
and inflame the pleaſures of the flesh ; this luſt is uſually called luxury.
2. There is the lust of the eyes ; the eyes are delighted with treaſures;
riches and rich poſſeſſions are craved by an extravagant eye; this is the lust
of covetouſneſs. 3. There is the pride of life; a vain mind craves all the
grandeur, equipage, and pomp of a vain-glorious life; this is ambition,
and thirſt after honour and applauſe ; this is, in part, the diſeaſe of the
ear; it muſt be flattered with admiration and praiſe. The objećts of
theſe appetites muſt be abandoned and renounced; as they engage and
engroſs the affection and deſire, they are not of the Father, but of the
world, v. 16. The Father diſallows them, and the world ſhould keep
them to itſelf. The luſt and appetite to theſe things muſt be mortified
and ſubdued; and ſo the indulging of it is not appointed by the Father,
but is infinuated by the inſmaring world. The third reaſon is taken
from the vain and vaniſhing ſtate of earthly things and the enjoyment of
them ; And the world passeth away, and the lust thereof, v. 17. The
things of the world are fading and dying apace; the luft itſelf and the
pleaſure of it wither and decay; defire itſelf will ere long fail and ceaſe,
Eccl. 12. 5. And what is become of all the pomp and pleaſure of all
thoſe who now lie mouldering in the grave The fourth reaſon is taken
from the immortality of the divine lover, the lover of God ; But he that
doeth the will of God, which muſt be the charaćter of the lover of God,
in oppoſition to this lover of the world, abideth for ever, v. 17. The
Objećt of his love, in oppoſition to the world that passeth away, abideth
..for ever; his ſacred paſſion or affection, in oppoſition to the luſt that
paſſeth away, abideth for ever ; love ſhall never fail; and he himſelf is
an heir of immortality and endleſs life, and ſhall in time be tranſlated
thither. From the whole of theſe verſes we ſhould obſerve the purity
and ſpirituality of the apoſtolical doćtrine : the animal life muſt be ſub-
jećted to the divine; the body with its affections ſhould be ſubjugated to
the ſoul: the ſoul ſhould be ſwayed by religion, or the vićtorious love of
God.
18. Little children, it is the laſt time: and as ye have
heard that antichriſt ſhall come, even now are there many
antichriſts; whereby we know that it is the laſt time.
19. They went out from us, but they were not of us; for
if they had been of us, they would no doubt have conti-
1 John, II.
|
ſº - ę . . . . .
Concerning Antichriſt.
nued with us; but they went out, that they might be made
manifeſt that they were not all of us. -
Here is, 1. A moral prognoſtication of the time; the end is coming;
Little children, it is the last time, v. 18. Some may ſuppoſe that the
apoſtle here addreſſes the firſt rank of chriſtians again; the juniors are
moſt apt to be ſeduced; and therefore, “Little children, you that are
young in religion, take heed to yourſelves that ye be not corrupted.”
But it may be, as elſewhere, a univerſal appellation, introdućtive of an
alarm to all chriſtians; “ Little children, it is the last time; our Jewiſh
polity in church and ſtate is haſtening to an end ; the Moſaical inſtitution
and diſcipline are juſt upon vaniſhing away ; Daniel’s weeks are now ex-
piring ; the deſtrućtion of the Hebrew city and ſančtuary is approach-
ing; “the end whereof muſt be with a flood, and to the end of the war
deſolations are determined,” Dan. 9. 26. It is meet that the diſciples
ſhould be warned of the haſte and end of time, and appriſed as much as
may be of the prophetic periods of time.
2. The fign of this last time; Even now there are many antichrists,
(v. 18.) many that oppoſe the perſon, doćtrine, and kingdom of Chriſt.
It is a myſterious portion of Providence, that antichriſts ſhould be per-
mitted ; but when they are come, it is good and ſafe that the diſciples
ſhould be informed of them ; miniſters ſhould be watchmen to the houſe of
Israel. Now it ſhould be no great offence or prejudice to the diſciples,
that there are ſuch antichriſts; (1.) One great one has been foretold ;
As ye have heard that antichrist shall come, v. 18. The generality of the
church have been informed by divine revelation, that there muſt be a
long and fatal adverſary to Chriſt and his church, 2 Theſſ. 2, 8... 10.
No wonder then that there are many harbingers and forerunners of the
great one ; even now there are many antichrists ; the mystery of iniquity
already worketh. (2.) They were foretold alſo as the fign of this last
time; “ For there ſhall ariſe falſe christs and falſe prophets, and ſhall
ſhew great ſigns and wonders, inſomuch that, if it were poſſible, they
ſhall deceive the very eleēt,” &c. Matth. 24, 24. And theſe were the
forerunners of the diſſolution of the Jewiſh ſtate, nation, and religion,
whereby we know it is the last time, v. 18. Let the predićtion that we
ſee there has been of ſeducers ariſing in the christian world, fortify us
against their ſedućtion. -
3. Some account of theſe ſeducers or antichrists. (1.) More poſi-
tively; they were once entertainers or profeſſors of apoſtolical doc-
trine; “They went out from us, (v. 19.) from our company and com-
munion;” poſſibly from the church of Jeruſalem, or ſome of the churches
of Judea, as A&ts 15. 1. “Certain men tame down from Judea, and
taught the brethren,” &c. The purest churches may have their apoſ-
tates and revolters; the apostolical doćtrine did not convert all whom it
convinced of its truth. (2.) More privately ; “They were not inwardly
ſuch as we are ; but they were not of us ; they had not from the heart
obeyed the form of sound doctrine delivered to them ; they were not of our
union with Christ the Head.” Then here is, [1..] The reaſon upon
which it is concluded that they were not of us, were not what they pre-
tended, or what we are, and that is, their actual defe&tion ; “for if thcy
had been of us, they would no doubt have continued with us ; (v. 19.) had
the ſacred truth been rooted in their hearts, it would have held them
with us; had they had the anointing from above, by which they had been
made true and real chriſtians, they had not turned antichriſts.” They
that apostatize from religion, ſufficiently indicate that, before, they were
hypocrites in religion; they who have imbibed the ſpirit of goſpel-truth,
have a good preſervative against deſtructive error. [2.] The reaſon
why they are permitted thus to depart from apostolical doćtrine and
communion, that their infincerity may be dete&ted ; but this was done,
or “ they went out, that they may be made manifest that they were not
all of us,” v. 19. The church knows not well who are its vital mem-
bers, and who are not ; and therefore the church, conſidered as inter-
nally ſanétified, may well be ſtyled inviſible. Some of the hypocritical
muſt be manifested here, and that for their own ſhame and benefit too, in
their reduction to the truth, if they have not finned unto death, and for
the terror and caution of others. “Ye therefore, beloved, ſeeing ye
know theſe things before, beware left ye alſo, being led away with the
error of the wicked, fall from your own ſteadfaſtneſs. But grow in
grace,” 2 Pet. 3. 17, 18. *-
20. But ye have an unétion from the Holy One, and ye
know all things. 21. I have not written unto you be-
cauſe ye know not the truth: but becauſe ye know it, and
A. D. 8O,
Concerning Antichriſt.
I JOHN, II,
that no lie is of the truth, 22. Who is a liar, but he that
denieth that Jeſus is the Chriſt He is antichriſt, that de-
nieth the Father and the Son. 23. Whoſoever denieth

the Son, the ſame hath not the Father: (but) he that ac-|
knowledgeth the Son, hath the Father alſo. 24. Let that |
therefore abide in you, which ye have heard from the be-
ginning. If that which ye have heard from the beginning
fhall remain in you, ye alſo ſhall continue in the Son and
in the Father. 25. And this is the promiſe that he hath
promiſed us, even eternal. 26. Theſe things have I written
unto you concerning them that ſeduce you. 27. But the
anointing which ye have received of him abideth, in you,
and ye need not that any man teach you : but as the
ſame anointing teacheth you of all things, and is truth,
and is no lie, and even as it hath taught you, ye ſhall
abide in him. -
Here, - - - -
I. The apoſtle encourages the diſciples (to whom he writes) in theſe
dangerous times, in this hour of ſeducers; he encourages them in the
aſſurance of their ſtability in this day of apoſtaſy; “But ye have an unction
from the Holy One, and ye know all things.” We ſee, 1. The bleſ.
ſing wherewith they were enriched—an unguent from heaven ; 2ſe have
an unction. True chriſtians are anointed ones, their name intimates as
much ; they are anointed with the oil of grace, with gifts and ſpiritual
endowments, by the Spirit of grace; they are anointed into a fimilitude
of their Lord’s offices, as ſubordinate prophets, prieſts, and kings, unto
God. The Holy Spirit is compared unto oil, as well as to fire or water;
and the communication of his ſalvific grace is our anointing. 2. From
whom this bleſfing comes—from the Holy One ; either from the Holy
Ghoſt, or from the Lord Chriſt, as Rev. 3. 7. Theſe things saith he
that is holy; the Holy One. The Lord Chriſt is glorious in his holi-
neſs; the Lord Chriſt diſpoſes of the graces of the divine Spirit, and he
anoints the diſciples to make them like to himſelf, and to ſecure them in
his intereſt. 3. The effect of this unction—it is a ſpiritual eye-ſalve; it
enlightens and strengthens the eyes of the underſtanding ; “and thereby
ge know all things, (v. 20.) all theſe things concerning Chriſt and his
religion; it was promiſed and given you for that end,” John 14, 26.
The Lord Chriſt does not deal alike by all his profeſſed diſciples; ſome
are more anointed than others. There is great danger lest thoſe that are
not thus anointed, ſhould be ſo far from being true to Christ, that they
ſhould, on the contrary, turn antichrists, and prove adverſaries to Christ’s
perſon and kingdom and glory. -
II. The apostle indicates to them the mind and meaning with which
he wrote to them : 1. By way of negation ; not as ſuſpecting their
knowledge, or ſuppoſing their ignorance in the grand truths of the goſ.
pel; “I have not written unto you because ye know not the truth, v. 21.
I could not then be ſo well aſſured of your ſtability therein, nor congra-
tulate you on your unétion from above.” It is good to ſurmiſe well
concerning our christian brethren ; we ought to do ſo till evidence over-
throws our ſurmiſe; a just confidence in religious perſons may both
encourage and contribute to their fidelity. 2. By way of aſſertion and
acknowledgment, as relying upon their judgment in theſe things; But
because ye know it, (ye know the truth in Jesus,) and that no lie is of the
truth. They who know the truth in any kind, are thereby prepared to
diſcern what is contrary thereto, and inconfiſtent there with. “Rectum
eſt index ſui et obliqui-The line which ſhews itſelf to be strait, ſhews
alſo what line is crooked.” Truth and falſehood do not well mix and ſuit
together. They that are well acquainted with christian truth, are thereby
well fortified againſt antichristian error and deluſion. No lie belongs to
religion, either natural or revealed. ... The apostles most of all condemned
lies, and ſhew the inconſiſtency of lies with their doćtrine : they would
have been the most ſelf-condemned perſons, had they propagated the
truth by lies. It is a commendation of the christian religion, that it ſo
well accords with natural religion, which is the foundation of it, that it
ſo well accords with the Jewiſh religion, which contained the elements or
rudiments of it. No lie is of the truth : frauds and impostures then are
very unfit means to ſupport and propagate the truth. I ſuppoſe it had been
better with the state of religion, if they had never been uſed ; the reſult
of them appears in the infidelity of our age; the detection of ancient
pious frauds and wiles has almost run our age into atheiſm and irreligion;
but the greatest ačtors and ſufferers for the christian revelation would
aſſure us that no lie is of the truth. . * , • , t ,
III. The apostle further impleads and arraigns theſe ſeducers who
| were newly ariſen : 1. They are liars, egregious oppoſers of ſacred
truth ; Who is a liar, or the liar, the notorious liar of the time and age
in which we live, but he that denieth that Jesus is the Christ 2 The great
| and pernicious lies that the father of lies, or of liars, ſpreads in the world,
were of old, and uſually are, falſehoods and errors relating to the perſon
of Christ. There is no truth ſo ſacred and fully attested, but ſome or
other will contradićt or deny it. That Jesus of Nazareth was the Son
and the Christ of God, had been attested by heaven and earth and hell.
It ſhould ſeem that ſome, in the tremendous judgment of God, are given
up to strong deluſions. 2. They are direct enemies to God as well as
to the Lord Christ ; “He is antichrist, who denieth the Father and the
Son,” v. 22. He that oppoſes Christ, denies the witneſs and testimony
of the Father, and the ſeal that he hath given to his Son; for him hath
God the Father sealed, John 6. 27. And he that denies the witneſs and
testimony of the Father, concerning Jeſus Christ, denies that God is
the Father of the Lord Jeſus Christ; and conſequently abandons the
knowledge of God in Christ, and thereupon the whole revelation of God
in Christ, and particularly of God in Christ reconciling the world unto
himself; and therefore the apostle may well infer, “Whoſoever denies
the Son, the ſame has not the Father ;” (v. 23.), he has not the true
knowledge of the Father; for the Son has most and best revealed him ;
he has no interest in the Father, in his favour and grace and ſalvation ;
For none cometh to the Father but by the Son. But, as ſome copies add,
he that acknowledgeth the Son, has the Father, also, v. 23. As there is
| an intimate relation between the Father and the Son, ſo there is an invio-
lable union in the doćtrine, knowledge, and interests of both ; ſo that he
who has the knowledge of, and right to, the Son, has the knowledge of,
and right to, the Father alſo. They that adhere to the christian revela-
tion, hold the light and benefit of natural religion withal. .
IV. Hereupon the apostle adviſes and perſuades the diſciples to con-
tinue in the old doctrine at first communicated to them; “Let that there-
fore abide in you, which ye have heard from the beginning,” v. 24.
Truth is older than error. The truth concerning Christ, that was at
first delivered to the saints, is not to be exchanged for novelties. So ſure
were the apostles of the truth of what they had delivered concerning
Christ and from him, that after all their toils and ſufferings they were
not willing to relinquiſh it. The christian truth may plead antiquity,
and be recommended thereby. This exhortation is enforced by theſe
confiderations; 1. From the ſacred advantage they will, receive by ad-
hering to the primitive truth and faith : (1.) They will continue thereby
in holy union with God and Christ; “If that which ye have heard from
the beginning ſhall remain in you, ye alſo ſhall continue in the Son and
in the Father,” v. 24. The truth of Christ, abiding in us, is the means
of ſevering us from fin, and uniting us to the Son of God, John 15.3, 4.
The Son is the Medium or Mediator by whom we are united to the Fa-
ther. What value then ſhould we put upon goſpel-truth ! (2.) They
will thereby ſecure the promiſe of eternal life; And this is the promise
that he (even God the Father, ch. 5, 11.) hath promised us, even eternal
life, v. 25. Great is the promiſe that God makes to his faithful ad-
herents; it is ſuitable to his own greatneſs, power, and goodneſs ; it is
eternal life, which none but God can give. The bleſſed God puts great
value upon his Son, and the truth relating to him, when he is pleaſed to
promiſe to thoſe who continue in that truth, (under the light and power
and influence of it,) eternal #. Then the exhortation aforeſaid is en-
forced, 2. From the deſign of the apostle's writing to them. This let-
ter is to fortify them against the deceivers of the age; “These things
have I written to you concerning them that seduce you ; º 26.) and
therefore if you continue not in what you have heard from the beginning,
my writing and ſervice will be in vain.” We ſhould beware lest the
apostolical letters, yea, lest the whole ſcripture of God, ſhould be to us
infignificant and fruitleſs. I have written to him the great things of my
law, (and my goſpel too.) but they were counted as a strange thing, Hof.
8. 12. 3. From the inſtrućtive bleſfing they had received from heaven;
“But the anointing which ye have received from him, abideth in you,”
v. 27. True christians have an inward confirmation of the divine truth
they have imbibed: the Holy Spirit has imprinted it on their minds and
hearts. It is meet that the Lord Jeſus ſhould have a constant witneſs
in the hearts of his diſciples. The unction, the pouring out of the gifts
of grace upon ſincere diſciples, is a ſeal to the truth and doćtrine of
Christ; fince none giveth that ſeal but God; Now he who stablisheth us,
A.D. 80.
with you (and you with us) in Christ, and hath anointed us, is God, I
2 Cor. i. 21. This ſacred chriſm or divine-unction is commended OI)
theſe accounts: (1.) It is durable and laſting ; oil or unguent is not ſo
ſoon dried up as water; it abideth in you, v. 27. Divine illumination,
in order to confirmation, muſt be ſomething continued.or constant ;
temptations, ſnares, and ſedućtions, ariſe ; the anointing must abide.
(2.) It is better than human instruction ; “And ye need not that any
mań teach you, v. 27. Not that this anointing will teach you without
the appointed ministry; it could, if God ſo pleaſed; but it will not ;
but it will teach you better than we can ; and ye need not that any man
teach you, v. 27.…Ye were instructed by us before ye were anointed ;
but now our teaching is nothing in compariſon to that. Who teacheth
like him º' Job 36.22. The divine unétion does not ſuperſede miniſ.
terial teaching, but ſurmount it. (3.) It is a ſure evidence of truth ;
and all that it teaches, is infallible truth; but as the ſame anointing
teacheth you of all things, and is truth, and is no lie,” v. 27. The
Holy Spirit must needs be the Spirit of truth, as he is called, John
14. 17. . The inſtruction and illumination that he affords, must needs be
in and of the truth. The Spirit of truth will not lie : and he teacheth
all things, all things in the preſent diſpenſation, all things neceſſary to
our knowledge of God in Christ, and their glory in the goſpel. And,
(4.) It is of a conſervative influence; it will preſerve thoſe in whom it
abides, against ſeducers and their ſedućtion; “And even as it hath taught
3you, ye shall abide in him, v. 27. It teaches you to abide in Christ ;
and as it teaches you, it ſecures you : it lays a restraint upon your minds
and hearts, that you may not revolt from him. “And he that hath
anointed us, is God; who alſo hath ſealed us for himſelf, and given the
earnest of the Spirit in our hearts.” 2 Cor. 1. 21, 22.
28. And now, little children, abide in him; that when he
ſhall appear, we may have confidence, and not be aſhamed
before him at his coming. 29. If ye know that he is
righteous, ye know that every one that doeth righteouſ.
neſs, is born of him.
From the bleſfing of the ſacred undtion the apoſtle proceeds in his ad-
vice and exhortation to conſtancy in and with Chriſt; And now, little
children, abide in him, v. 28. The apoſtle repeats his kind appellation,
tittle children ; which, I ſuppoſe, does not ſo much denote their diminu-
tiveneſs, as his affection ; and therefore, I judge, may be rendered dear
children, "He would perſuade by love, and prevail by endearment as
well as by reaſon. “ Not only the love of Chriſt, but the love of you,
conſtrains us to inculcate your perſeverance, and that you would abide in
him, in the truth relating to his perſon, and in your union with him and
allegiance to him.” . Evangelical privileges are obligatory to evangelical
duties ; and they that are anointed by the Lord Jeſus, are highly
obliged to abide with him in oppoſition to all adverſaries whatever. This
duty of perfeverance and conſtancy in trying times, is ſtrongly urged by
the two following confiderations. -
1. From the confideration of his return at the great day of account :
“That when he ſhall appear, we may have confidence, and not be
aſhamed before him at his coming,” v. 28. It is here taken for granted
that the Lord Jeſus will come again. This was part of that truth they
had heard from the beginning. And when he comes again, he will pub.
licly appear; be manifeſted to all. When he was here before, he came
privately, in compariſon. He proceeded from a womb, and was intro-
duced into a ſtable : but when he comes again, he will come from the
opened heavens, and every eye ſhall ſee him; and then they who have
continued with him throughout all their temptations, ſhall have confi-
dence, aſſurance, and joy, in the fight of him. They ſhall lift up their
heads with unſpeakable triumph, as knowing that their complete redemp-
tion comes along with him. ... On the contrary, they that have deſerted
him shall be ashamed before him ; they ſhall be aſhamed of themſelves,
aſhamed of their unbelief, their cowardice, ingratitude, temerity, and
folly, in forſaking ſo glorious a Redeemer. They ſhall be aſhamed of
their hopes, expectations and pretences, and aſhamed of all the wages of
unrighteouſneſs, by which they were induced to deſert him; that we may
have conſidence, and we may not be ashamed. The apoſtle included him.
I JOHN, II, III:
and confuſion; will abandon them to darkneſs, devils and endleſs deſpair,
is a great privilege and dignity to be born of him.
felf in the number. Let not us be aſhamed of you, as well as you will
not be aſhamed of yourſelves. Or, tº alaxu,0&asy &n’ 23rg—that we be not
ashamed (made aſhamed, or put to ſhame) by him at his coming. At
his public appearance he will ſhame all thoſe who have abandoned him ;
he will diſclaim all acquaintance with them ; will cover them with ſhame
Chriſt's ſecond Appearance,
by profeſſing before men and angels, that he is aſhamed of them, Mark
8. 38. To the ſame advice and exhortation he proceeds,
2. From the confideration of the dignity of thoſe who ſtill adhere to
Chriſt and his religion; “If ye know that he is righteous, ye know that
every one that doeth righteouſneſs, is born of him,” v. 29. The par-
ticle here rendered if, ſeems not to be vow dubitantis, but concedentis ;
not ſo much a conditional particle, as a suppositional one, if I may call it
ſo ; a note of allowance or confeſſion; and fo ſeems to be of the fame im-
port with our Engliſh inasmuch, or whereas, or since. So the ſenſe runs
more clear. “Since ye know that he is righteous, ye know that every
one that doeth righteouſneſs, is born of him.” He that doeth righteouſ.
neſs, may here be juſtly enough aſſumed as another name for him that
abideth in Christ. For he that abideth in Chriſt, abideth in the law
and love of Chriſt, and conſequently in his allegiance and obedience to
him ; and ſo muſt do, or work, or praśtiſe, righteouſneſs, or the parts of
goſpel-holineſs. Now ſuch a one muſt be born of him. He is renewed
by the Spirit of Chriſt, after the image of Chriſt : “created in Chriſt
Jeſus unto good works, which God hath foreordained that they ſhould
walk in them,” Eph. 2. 10. “Since then ye know that the Lord Christ
is righteous, (righteous in his quality and capacity ; the Lord our Righ-
teouſneſs, and the Lord our Sauêtifier or our Sanétification ; as H Cor.
1. 30.) ye cannot but know thereupon,” (or know ye, it is for your
confideration and regard,) “ that he who by the continued pračtice of
chriſtianity abideth in him, is born of him.” The new ſpiritual nature is
derived from the Lord Chriſt. He that is conſtant to the pračtice of
religion in trying times, gives good evidence that he is born from above,
from the Lord Chriſt. The Lord Chriſt is an everlaſting Father. It
They that are ſo, are
the children of God. “To as many as received him, to them gave he
power to become the ſons of God,” John 1. 12. And this introduces
the context of the following chapter.
CHAP. III.
| The apostle here magnifies the love of God in our adoption, v. 1, 2.
He thereupon argues for holineſs, (v. 3.) and against sin, v. 4...10.
He presses brotherly love, v. 11... 18. How to assure our hearts before
God, v. 19.22. The precept of faith, v. 23. And the good of obedi-
ence, v. 24.
1. EHOLD, what manner of love the Father hath be-
ſtowed upon us, that we ſhould be called the ſons
of God therefore the world knoweth us not, becauſe it
knew him not. 2. Beloved, now are we the ſons of God,
and it doth not yet appear what we ſhall be : but we
know that, when he ſhall appear, we ſhall be like him ;
for we ſhall ſee him as he is. 3. And every man that
hath this hope in him, purifieth himſelf, even as he is
pure.
The apoſtle, having ſhewn the dignity of Chriſt's faithful followers,
that they are born of him, and thereby nearly allied to God, now here,
1. Breaks forth into the admiration of that grace that is the ſpring of
ſuch a wonderful vouchſafement ; Behold, (ſee ye, obſerve,) what man-
ner of love, or how great love, the Father hath bestowed upon us, that we
should be called, effectually called. He who calls things that are not,
makes them to be what they were not—the sons of God 1 The Father
adopts all the ehildren of the Son. The Son indeed calls them, and
makes them his brethren ; and thereby he confers upon them the power
and dignity of the ſons of God. It is wonderful condeſcending love of
the eternal Father, that ſuch as we ſhould be made and called his ſons;
we who by nature are heirs of fin and guilt, and the curſe of God; we
who by pračtice are children of corruption, diſobedience, and ingrati-
tude Strange, that the holy God is not aſhamed to be called our Fa-
ther, and to call us his sons ! Thence the apoſtle, 2. Infers the honour
of believers above the cognizance of the world. Unbelievers know
little of them. Therefore, (or wherefore upon this ſcore,) the world
knoweth us not, v. 1. Little does the world perceive the advancement
and happineſs of the genuine followers of Chriſt. They are here expoſed
to the common calamities of earth and time ; all things fall alike to them
a8 to others, unleſs they are ſubjećt to the greater ſorrow ; for they have
A. ID. 80, *. 2- , sº
The Mark of God's Children:
I JOHN, III.
often reaſon to ſay, “If in this life only we had hope in Chriſt, we are
of all men moſt miſerable,” 1 Cor. 15, 19. The unchriſtian world,
therefºre, that walks by fight, knows not their dignity, their privileges,
the enjoyments they figréin hand, or what they are entitled to. Little
does the world think that theſe poor, humble, contemned ones are the
favourites of heaven, and will be inhabitants there ere long. And they
may bear their caſe the better, ſince their Lord was here unknown as
well as they. Because it knew him not, v. 1. Little did, the world
think how great a Perſon was once fojourning here; that the Maker of
it was once an Inhabitant of it. Little did the Jewiſh world think that ||
the God of Abraham, Iſaac, and Jacob, was one of their blood, and
dwelt in their land; he came to his own, and his own received him not.
He came to his own, and his own crucified him; but furely, “ had they
known him, they would not have crucified the Lord of glory,” 1 Cor.
2.8. Let the followers of Chriſt be content with hard fare here, fince."
they are in a land of ſtrangers, among thoſe who little know them, and
their Lord was ſo treated before them. Then the apoſtle, 3. Exalts
theſe perſevering diſciples in the proſpect of the certain revelation of
their ſtate and dignity. Where, (1.) Their preſent honourable relation
is aſſerted ; Beloved, ye may well be our beloved, for ye are beloved of
God; now are we the ſons of God, v. 2. We have the nature of ſons by
regeneration : we have the title and ſpirit and right to the inheritance
of ſons by adoption. This honour have all the Jaints. (2.) The diſco-
very of the bliſs belonging and ſuitable to this relation is defined ; And
it doth not yet appear what we shall be, v. 2. The glory pertaining to the
ſonſhip and adoption is adjourned and reſerved for another world. The
diſcovery of it here would put a ſtop to the current of affairs that muſt
now proceed. The ſons of God muſt walk by faith, and live by hope.
(3.) The time of the revelation of the ſons of God in their proper ſtate
and glory, is determined; and that is, when their Elder Brother comes
to call and colle&t them all together. “But we know that when he
ſhall appear, we ſhall be like him.” The particle i2, uſually tranſlated
if, is here well rendered when ; for the Hebrew particle (to which this
is thought to correſpond) is obſerved ſo to ſignify, as Dr. Whitby
has here noted ; and not only is #2, ſometimes uſed for 3ray, but ſome
copies even here read 3ray, when. And accordingly it ſeems proper ſo
to render it in John 14.3. where we read it, And if I go and prepare a
place ; but more naturally and properly, “When I ſhall have gone, and
ſhall have prepared the place, I will come again, and receive you unto
myſelf;” or arapaxºpop.21—“I will take you along with myſelf, that
where I am, there ye may be alſo.” When the Head of the church, the
Only-begotten of the Father, ſhall appear, his members, the adopted of
God, ſhall appear and be manifeſted together with him. They may then
well wait in faith, hope, and earneſt deſire, for the revelation of the ſoord
Jeſus; as even the creation itſelf waiteth for their perfeótion, and the
public manifestation of the ſons of God, Rom. 8, 19. The ſons of God
will be known, and be made manifeſt by their likeneſs to their Head ;
they shall be like hin, like him in honour and power and glory. Their
vile bodies ſhall be made like his glorious body; they ſhall be filled with
life, light, and bliſs from him; “when he, who is their Life, ſhall ap-
pear, they alſo ſhall appear with him in glory,” Col. 3, 4. Then, (4.)
Their likeneſs to him is argued from the fight they ſhall have of him ;
* We ſhall be like him, for we ſhall ſee him as he is.” Their likeneſs will
be the cauſe of that fight which they ſhall have of him. Indeed, all ſhall
fee him, but not as they do ; not as he is, that is, to thoſe in heaven;
they ſhall ſee him in his frowns, in the terror of his majeſty, and the
ſplendor of his avenging perfections. But theſe ſhall ſee him in the
fmiles and beauty of his face; in the correſpondence and amiableneſs of
his glory; in the harmony and agreeableneſs of his beatific perfeótions.
Their likeneſs ſhall enable them to ſee him as the bleſſed do in heaven.
Or, the fight of him ſhall be the cauſe of their likeneſs, it ſhall be a
transformative fight, they ſhall be transformed into the ſame image by
the beatific view that they ſhall have of him. Then the apoſtle, 4.
Urges the engagement of theſe ſons of God to the proſecution of holi-
neſs; “And every man that hath this hope in him, purifies himſelf even
as he is pure,” v. 3. The ſons of God know that their Lord is holy
and pure; he is of purer heart and eyes than to admit any pollution or
impurity to dwell with him. They then who hope to live with him, muſt
ſtudy the utmoſt purity from the world and ſleſh and fin; they muſt
grow in grace and holineſs. Not only does their Lord command them
to do ſo, but their new nature inclines them ſo to do ; yea, their hope of
heaven will dićtate and conſtrain them ſo to do. They know that their
High Prieſt is holy, harmleſs, and undefiled. They know that their
God and Father is the high and holy One ; that all the ſociety is
Vol. V. No. 107.
|pure and holy ; that their inheritance is an inheritance of ſaints...in light,
It is a contradićtion to ſuch hope, to indulge fin and impurity. And
therefore as we are ſanétified by faith, we muſt be ſam&ified by hope.
That we may be ſaved by hope, we muſt be purified by hope. It is the
hope of hypocrites, and not of the ſons of God, that makes an allow-
ance for the gratification of impure defires and luſts. " .. w
4. Whoſoever committeth fin, tranſgreſſeth alſo the
law: for fin is the tranſgreſſion of the law. 5. And ye
know that he was manifeſted to take away our fins; aſid
in him is no fin. 6. Whoſoever abideth in him, º:
not : whoſoever ſinneth, hath not ſeen him; neither known
him. 7. Little children, let no man deceive you: he that

doeth righteouſneſs, is righteous, even as he is rightéöus:
8. He that committeth fin, is of the devil; for i. dévil
finneth from the beginning. For this purpoſe the Son of
God was manifeſted, that he might deſtroy the works of
the devil. 9. Whoſoever is born of God, doth not comi-
mit ſin; for his ſeed remaineth in him; and he cannot
fin, becade he is born of God. 10. In this the children
of God a.e imanifeſt, and the children of the devil :-who-
ſoever doeth not righteouſneſs, is not of God, neither he
that loveth not his brother. r
The apoſtle, having alleged the believer’s obligation to purity, from
his hope of heaven, and of communion with Chriſt in glory at the day of
his appearance, now proceeds to fill his own mouth and the believer’s
mind with multiplied arguments againſt fin, and all communion with the
impure unfruitful works of darkneſs. And ſo he reaſons and argues,
I. From the nature of fin, and the intrinſic evil of it. It is a contra-
riety to the divine law; Whoſoever committeth sin, transgresseth alſo (or
even) the law; or, whoſoever committeth fin, even committeth enor-
mity, or aberration from law, or from the law; "For sin is, the transgres-
sion of the law, or is lawleſſneſs, v. 4, . Sin is the deſtitution or privation
of correſpondence and agreement with the divine law ; that law that is
; the tranſcript of the divine nature and purity, that contains his will for
the government of the world, that is ſuitable to the rational mature, and
enađed for the good of the world, that ſhews man the way of felicity
and peace, and condućts him to the Author of his nature and of the law.
The current commiſſion of fin now, is the rejećtion of the divine law, and
that is the rejection of the divine authority, and conſequently of God
himſelf. * ' ' ' . . .
II. From the deſign and errand of the Lord Jeſus in and to this
world, which was, to remove fin ; “And ye know that he was mani-
feſted to take away our fins, and in him is no fin, v. 5. The Son of
God appeared, and was known, in our nature ; and he came to vindicate
and exalt the divine law, and that by obedience to the precept, and by
ſubjection and ſuffering under the penal ſanétion; under the curſe of it. .
He came therefore to take away our ſºns; to take away the guilt of them
by the ſacrifice of himſelf; to take away the commiſſion of them by im-
planting a new nature in us ; (for we are ſanétified by virtue of his
death;) and to diſſuade and ſave from it by his own example. And
(or for) in him was no fin; or, he takes fin away, that he might con-
form us to himſelf; and in him is no sin. They that expect communion
with Chriſt above, ſhould ſtudy communion with him here in utmoſt
purity. And the chriſtian world, ſhould know and confider the great
end of the Son of God's coming hither; it was, to take away our sin:
and ye know (and this knowledge ſhould be deep and effectual) that he
was manifested to take away our sins. - tº . . .
III. Érom the oppoſition between fin and a real union with, or adhe-
fion unto, the Lord Chriſt; Whosoever abideth in him, sinneth not, v. 6.
To fin here is the ſame as to commit fin ; (v. 8, 9.) and to commit fin
is to pračtiſe fin. . He that abideth in Chriſt, continues not in the prac-
tice of fin. As vital union with the Lord Jeſus broke the power offin
| in the heart and nature; ſo continuance thereing prevents the regency
and prevalence thereof in the life and condućt; or the negative expreſ.
fion is here put for the poſitive : He sinneth, not, that is, he is obedient,
| he keeps the commandments, (in fincerity, and in the ordinary courſe of
life,) and does thoſe things that are pleasing in his sight, as is ſaid v. 22.
| They that abide in Chriſt, abide in their covenant with him, and con-
8 *
A. D. 80.
ſequently watch againſt the fin that is contrary thereto. They abide in
the potent light and knowledge ºf him ; ăd therefore it may be con-
cluded, that he that sinneth, (abidethin the predominant praćtice of fin;)
hath not seen him; (hath not his mind impreſſed with a ſound evangeli-
cal diſcerning of him,) neither known him, hath no experimental acquaint-
ance with him. Pračical renunciation of fin is the great evidence of
fpiritual union with, continuance in, and ſaving knowledge of, the Lord
Chriſt.* * * * : . . . . . . . . . .
... IV. From the connexion between the pračtice of righteouſneſs and a
{tate of righteouſneſs; intimating withal, that the pračtice of fin and a
juſtified ſtate are inconſiſtent ; and this is introduced with a ſuppoſition
that a ſurmiſe to the contrary is a groſs deceit ; Little children, dear
children, and as mach children as ye are, herein let no man deceive you.
There will be thoſe who will magnify your new light and entertainment
of chriſtianity; who will make you believe that your knowledge, profeſ-
fion, and baptiſm, will excuſe you from the care and accuracy of the chriſ-
tiar‘life." But beware of ſuch ſelf-deceit. He that doeth righteousness, is
righteous." It may appear that righteouſneſs may in ſeveral places of
feripture be juſtly rendered religion, as Matth, 5. 10. Blessed are they
that are perſecuted for righteousness' sake, that is, for religion’s ſake.
And 1 Pet. 3. 14. But ºf ye ſuffer for righteouſneſs' ſake, (religion’s
ſake) happy are ye. And ſo 2 Tim. 3. 16. All ſcripture, or the whole
ſcripture; is given by inſpiration of God, and is profitable for doctrine—
and for instruction in righteoiſieſ, that is, in the nature and branches of
religion. To do righteouſneſs then, eſpecially being ſet in oppoſition to
the doing, committing, or pračtifing, of fin, is to pračtiſe religion. Now
he who pračtiſeth religion, is righteous; he is the righteous perſon on
all accounts; he is fincere and upright before God. The pračtice of
religion cannot ſubfiſt without a principle of integrity and conſcience.
He has that righteouſneſs which conſiſts in pardon of fin and right to
life, founded upon the imputation of the Mediator’s righteouſneſs. He
has a title to the crown of righteouſneſs, which the righteous Judge will
give, according to his covenant and promiſe, to those that love his appear-
2ng, 2 Tim. 4. 8. He has communion with Chriſt, in conformity to
the divine law, being in ſome meaſure pračtically righteous as he , and
he has communion with him in the juſtified ſtate, being now relatively
righteous together with him.
V. From the relation between the finner and the Devil ; and there-
upon from the defign and office of the Lord Chriſt againſt the Devil :
1. From the relation between the finner and the Devil. As elſewhere
finners and ſaints are diſtinguiſhed, (though even ſaints are finners largely
ſo called,) ſo to commit ſin is here ſo to practiſe it, as finners do, that are
diſtinguiſhed from ſaints; to live under the power aud dominion of it.
And he who does ſo, is of the Devil; his finful nature is inſpired by,
and agreeable and pleafing to, the Devil; and he belongs to the party
and intereſt and kingdom of the Devil. It is he that is the author and
patron of fin, and has been a pračtitioner of it, a tempter and inſtigator
to it, even from the beginning of the world.
fee how he argues. 2. From the deſign and office of the Lord Chriſt
againſt the Devil; “For this purpoſe the Son of God was manifeſted,
that he might deſtroy the works of the Devil,” v. 8. The Devil has
deſigned and endeavoured to ruin the work of God in this world. The
Son of God has 'undertaken the holy war againſt him. He came into
our world, and was manifeſted in our fleſh, that he might conquer him,
and diſſolve his works. Sin will he looſen and diſſolve more and more,
till he has quite deſtroyed it. Let not us ſerve or indulge what the Son
of God came to deſtroy. " * -
VI. From the connexion between regeneration and the relinquiſhment
of fin; “Whoſoever is born of God, doth not commit fin.” To be
born of God is to be inwardly renewed and reſtored to a holy integrity
or reëtitude of nature by the power of the Spirit of God. Such a one
committeth not ſin, does not work iniquity and practiſe diſobedience; this
is contrary to his new nature and the regenerate complexion of his ſpirit.
For, as the apoſtle adds, his ſeed remaineth in him, either the word of
God in its light and power remaineth in him, (as 1 Pet. 1. 23.) “Being
born again, not of corruptible ſeed, but of incorruptible, by the word
of God, which liveth and abideth for ever.” Or, that which is born of
the Spirit, is ſpirit ; the ſpiritual ſeminal principle of holineſs remaineth
in him. Renewing grace is an abiding principle. Religion, in the ſpring
of it, is not an art, an acquired dexterity and ſkill, but a new nature.
And thereupon the conſequence is, the regenerate perſon cannot ſºn ;
that he cannot commit an ačt of fin, I ſuppoſe no judicious interpreter
underſtands. That would be contrary to ch. 1. 9, where it is made our
duty to confeſs our fins, and ſuppoſed that our privilege thereupon, is,
I JoHN, III.
ginning, that we ſhould love one another.
And thereupon we muſt
were evil, and his brother’s righteous.
Brotherſy Love.
to have our fins forgiven. He therefore cannot sin, in the ſenſe in which
the apoſtle ſays, he cannot commit sin. He cannot continue in the coirſe
and practice of fin. He cannot ſo fin, as to denominate him a finner in
oppoſition to a ſaint, or ſervant of God. Again, he cannot fin compara-
tively, as he did before he was born of God, and as others do that are
not ſo. And the reaſon is, becauſe he is born of God; which will amount
to all this inhibition and impediment. 1. There is that light in his
mind, that ſhews him the evil and malignity of fin. 2. There is that
bias upon his heart, that diſpoſes him to loathe and hate fin. 3. There
is the ſpiritual ſeminal principle or diſpoſition, that breaks the force and
fulneſs of the finful ačts. They proceed not from plenary power of cor-
ruption, as they do in others, nor obtain that plenitude of heart, ſpirit
and conſent, which they do in others. The spirit lusteth against the flesh.
| And therefore in reſpect to ſuch fin it may be ſaid, “It is no more I
that do it, but fin that dwelleth in me.” It is not reckoned the perſon’s
fin, in the goſpel account, where the bent and frame of the mind and
ſpirit are againſt it. Then, 4. There is a diſpoſition for humiliation and
repentance for fin, when it has been committed. He that is born of
God, cannot sin. Here we may call to mind the uſual diſtinétion of na-
tural and moral impotency. The unregenerate perſon is morally unable
for what is religiouſly good. The regenerate perſon is happily diſabled
for fin. There is a reſtraint, an embargo, (as we may ſay,) laid upon
his finning powers. It goes againſt him, ſedately and deliberately to
fin. We uſually ſay of a perſon of known integrity, “He canãot lie,
he cannot cheat, and commit other enormities.” “How can I commit
this great wickedneſs, and fin againſt God I’’ Gen. 39. 9. And ſo they
:* ºft in a finful life, ſufficiently demonſtrate that they are not born
OT UrQ Cle º
From the diſcrimination between the children of God and the children
of the Devil. They have their diſtinét charaćters. “ In this the chil-
dren of God are manifeſt, and the children of the Devil,” v. 10. In the
world (according to the old diſtinétion) there are the ſeed of God, and
the ſeed of the ſerpent. Now the ſeed of the ſerpent is known by theſe
two ſignatures. (1.) By neglect of religion; whoſoever doeth not righ-
teouſneſs, (omits and diſregards the rights and dues of God; for religion
is but our righteouſneſs toward God, or giving him his due ; and who-
ſoever does not conſcientiouſly do this,) is not of God, but, on the con-
trary, of the Devil. The Devil is the father of unrighteous or irreligi-
ous ſouls. , And, (2.) By hatred of fellow-chriſtians; neither he that
loveth not his brother, v. 10. True chriſtians are to be loved for God’s
and Chriſt’s fake. They who ſo love them not, but deſpiſe, and hate,
and perſecute them, have the ſerpentine nature ſtill abiding in them.
11. For this is the meſſage that ye heard from the be-
12. Not as
Cain, who was of that wicked one, and ſlew his brother.
And wherefore ſlew he him Becauſe his own works
13. Marvel not,
my brethren, if the world hate you.
The apoſtle, having intimated that one note of the Devil’s children,
is, hatred of the brethren, takes occaſion thence,
1. To recommend fraternal chriſtian love, and that from the excel-
lence, or antiquity, or primarineſs of the injunction relating thereto ;
And this is the message (the errand or charge) which ye heard from the
beginning, (this came among the principal parts of pračtical chriſtianity,)
that we should love one another, v. 11. We ſhould love the Lord Jeſus,
and value his love, and conſequently love all the obječts of it, and there-
upon all our brethrén in Chriſt.
2. To diſſuade from what is contrary thereto, all ill-will toward the
brethren, and that by the example of Cain. His envy and malignity
ſhould deter us from harbouring the like paſſion, and that upon theſe
accounts. (1.) It ſhewed that he was as the firſt-born of the ſerpent’s
ſeed; even he, the eldeſt ſon of the firſt man, was of the wicked one. He
imitated and reſembled the firſt wicked one, the Devil. (2.) His ill-
will had no reſtraint ; it proceeded ſo far as to contrive and accompliſh
murder, and that of a near relation, and that in the beginning of the
world, when there were but few to repleniſh it. He slew his brother,
v. 12. Sin, indulged, knows no bound. And, (3.) It proceeded ſo far,
and had in it ſo much of the Devil, that he murdered his brother for
religion's ſake. He was vexed with the ſuperiority of Abel's ſervice,
and envied him the favour and acceptance he had with God. And for
theſe he martyred his brother. “And wherefore ſlew he him ; Becauſe
A. D. 80. ”
Brotherly Love.
I JOHN, III.
his oyi works were evil, and his brother's righteous,” v. 12. Ill-will
will 't us to hate and revenge what we ſhould admire and imitate.
And then, stºr
3. To infer, that it is no wonder that good men are ſo ſerved now ;
Marvel not, my brethren, if the world hate you, v. 13. The ſerpentine
nature ſtill continues in the world. The great ſerpent himſelf reigns as
the God of this world. Wonder not then that the ſerpentine world hates
and hiſſes at you who belong to that Seed of the woman, that is to bruiſe
the ſerpent’s head.
*
14. We know that we have paſſed from death unto
life, becauſe we love the brethren. He that loveth not
his brother, abideth in death. 15. Whoſoever hateth his
brother, is a murderer: and ye know that no murderer
hath eternal life abiding in him. 16. Hereby perceive we
the love of God, becauſe he laid down his life for us: and
we ought to lay down our lives for the brethren. 17.
But whoſo hath this world’s good, and ſeeth his brother
have need, and ſhutteth up his bowels of compaſſion from
him, how dwelleth the love of God in him? 18. My
little children, let us not love in word, neither in tongue;
but in deed, and in truth. 19. And hereby we know
that we are of the truth, and ſhall aſſure our hearts before
him.
The beloved apoſtle can ſcarcely touch upon the mention of ſacred
love, but he muſt enlarge upon the enforcement of it; as here he does
by divers arguments and incentives thereto ; as,
I. That it is a note of our evargelical juſtification, of our tranſition
into a ſtate of life; “We know that we have paſſed from death to life,
becauſe we love the brethren,” v. 14. We are by nature children of
wrath and heirs of death. By the goſpel (the goſpel-covenant or pro-
miſe) our ſtate towards another world is altered and changed. We paſs
from death to life; from the guilt of death to the right of life. And
this tranſition is made upon our believing in the Lord Jeſus; He that
believeth on the Son, hath everlasting life; and he who believeth not,
hath the wrath of God abiding on him, John 3. 36. Now this happy
change of ſtate we may come to be aſſured of; We know that we are
passed from death to life; we may know it by the evidences of our faith
in Chriſt, of which this love to our brethren is one, which leads us to
charaćterize this love that is ſuch a mark of our juſtified ſtate. It is not
a zeal for a party in the common religion, or an affection for, or an affec.
tation of, thoſe who are of the ſame denomination and ſubordinate ſenti-
ments with ourſelves. But this love, 1. Suppoſes a general love to man-
kind : the law of chriſtian love, in the chriſtian community, is founded
on the catholic law, in the ſociety of mankind, Thou shalt love thy neigh-
bour as thyself. Mankind are to be loved principally on theſe two ac-
counts. (1.) As the excellent work of God ; and, (2.) As being be-
loved in Chriſt. [1..] As the excellent work of God, made by him,
and made in wonderful reſemblance of him. The reaſon that God
affigns for the certain puniſhment of a murderer, is a leaſon againſt our
hatred of any of the brethren of mankind, and conſequently a reaſon for
our love to them; for in the image of God made he man, Gen. 9. 6.
I2.] As being, in ſome meaſure, beloved in Chriſt. The whole race of
mankind—the gens humana, ſhould be confidered, as being, in diſtinčtion
from fallen angels, a redeemed nation, as having a divine Redeemer de-
ſigned, prepared, and given for them. “So God loved the world, even
this world, that he gave his only-begotten Son, that whoſoever believeth
on him, ſhould not periſh, but have everlaſting life,” John 3. 16. A
world ſo beloved of God, ſhould accordingly be loved by us. And this
“love will exert itſelf in earneſt defires, and prayers, and attempts, for the
converſion and ſalvation of the yet uncalled blinded world; My heart’s
desire and prayer for Israel are, that they may be saved. And then this
love will include all due love to enemies themſelves. 2. It includes a
peculiar love to the chriſtian ſociety, to the catholic church, and that
for the ſake of her Head, as being his body, as being redeemed, juſtified,
and ſanótified, in and by him ; and this love particularly acts and operates
toward thoſe of the catholic church, that we have opportunity of being
perſonally acquainted with, or credibly informed of. They are not ſo
much loved for their own ſakes as for the ſake of God and Chriſt, who
have loved them. ... And it is God and Chriſt, or, if you will, the love of
God and grace of Chriſt, that are beloved and valued in them and to-
ward them. And ſo this is the iſſue of faith in Chriſt; and is there-
upon a note of our paſſage from death to life.
II. The hatred of our brethren is, on the contrary, a ſign of our
deadly ſtate, of our continuance under the legal ſentence of death; He
that loveth not his brother, (his brother in Chriſt,) abideth in death,
v. 14. . He yet ſtands under the curſe and condemnation, of the law.
This the apoſtle argues by a clear ſyllogiſm; “Ye knºw that no mur.
derer hath eternal life abiding in him; but he who hates, his brother is a
murderer; and therefore ye cannot but know that "he who hates his
brother, hath not eternal life abiding in him,” v. 15. Or, Žºn in
death, as it is expreſſed, v. 14. Whosoever, hateth his º a myr-
derer. For, hatred of the perſon is, ſo far as, it prevails, ºl j âtre+, of life
and welfare, and naturally tends to deſire the extinůiºn of it., Qain
hated, and then ſlew, his brother. Hatred will, ſhut up the bowels, of
compaſſion from the poor brethren, and will thereby expoſ. them to the
ſorrows of death. And it has appeared that hatred #. has
in all ages dreſt them up in ill names, odious charaćters and calumnies,
and expoſed them to perſecution and the ſword. . No wonder then, that
he who has a confiderable acquaintance with the heart of man, or is
taught by him who fully knows it, who knows the natural tendency and
iſſue of vile and violent paſſions, and knows withal the fulneſs of the
divine law, declares him who hates his brother, to be a murderer. Now
he who by the frame aid diſ bºſition of his heart is a murderer, cannot
have eternal life abiling in him : for he who is ſuch, muſt needs be car-
nally-minded ; and to be carnólly ſided is death, Rom. 8. 6. The
apoſtle by the expreſſion of haiºternal life abiding in us, may ſeem to
mean the poſſeſſion of an interial principle of endleſs life. According
to that of the Saviour, “Whoſoever drinketh of the water that I ſhall
give him, ſhall never thirſt,” ſhall never be totally destitute thereof;
“but the water that I ſhall give him, ſhall be in him a well of water
ſpringing up into everlasting life,” John 4. 14. And thereupon ſome
may be apt to ſurmiſe, that the passing from death to life, (v. 14.) does
not ſignify the relative change made in our justification of life, but the
real change made in the regeneration to life; and accordingly, that the
abiding in death, mentioned v. 14, is continuance in spiritual death, as it
is uſually called, or abiding in the corrupt deadly temper of nature. But
as theſe paſſages more naturally denote the state of the perſon, whether
adjudged to life or death; ſo the relative tranſition from death to life
may well be proved or diſproved by the poſſeſſion or non-poſſeſſion of the
inward principle of eternal life; fince waſhing from the guilt of fin is
inſeparably united with waſhing from the filth and power of fin. ... “But
ye are waſhed, but ye are ſanétified, but ye are justified, in the name of
the Lord Jeſus, and by the ſpirit of our God,” I Cor. 6. 11.
III. The example of God and Christ ſhould inflame our hearts with
this holy love; “Piereby perceive we the love of God, becauſe he laid
down his life for us; and we ought to lay down our lives for the bie-

thren,” v. 16. The great God has given his Son to the death for us.
But ſince this apoſtle has declared that the word was God, and that, he
became flesh for us ; I ſee not why we may not interpret this of God, the
Word. Here is the love of God himſelf, of him who in his own perſon
is God, though not the Father, that he aſſumed a life, that he might lay
it down for us! Here is the condeſcenſion, the miracle, the myſtery of
divine love, that God would redeem the church with his own blood
Surely we ſhould love thoſe whom God hath loved, and ſo, loved: we
ſhall certainly do ſo, if we have any love for God. +
The apoſtle having propoſed this flaming conſtraining example of love,
and motive to it, proceeds to ſhew us what ſhould be the temper and
effect of this our chriſtian love. And ſo, 1. It muſt be, in the higheſt
degree, ſo fervent as to make us willing to ſuffer even to death for the
good of the church, for the ſafety and ſalvation of the dear brethren ;
And we ought to lay down our lives for the brethren, (v. 16.), either in
our ministrations and ſervices to them ; (yea, and if I be offered upon the
service and ſacrifice of yourJaith, I joy and rejoice with you all; I ſhall
congratulate your felicity, Phil. 2, 17.) or in expoſing ourſelves to
hazards, when called 'thereto, for the ſafety and preſervation of thoſe
that are more ſerviceable to the glory of God and the edification of the
church than we can be ; Who have for my #. laid down their own necks ;
unto whom not only I give thanks, but also all the churches of the Gentiles,
Rom. 16.4. How mortified ſhould the chriſtian be to this life How
prepared to part with it ! And how well aſſured of a better 2. It muſt
| be, in the next degree, compaſſionate, liberal, and communicative to the
neceſſities of the brethren ; For whoſ, hath this world’s good, and ſeeth
A. D. 80.
his brother have need, and shutteth up his bowels of compassion from him,
how dwelleth the love of God in him P. v. 17. It pleaſes God, that ſome
of the chriſtian brethren ſhould be poor, for the exerciſe of the charity
and love of thoſe that are rich. And it pleaſes the ſame God to give to
ſome of the chriſtian brethren this world’s good, that they may exerciſe
their grace in communicating to the poor ſaints. And they who have
this world’s good muſt love a good God more, and their good brethren
more, and be ready to diſtribute it for their ſakes. It appears here, that
this love to the brethren is founded upon love to God, in that it is here
called ſo by the apoſtle ; How dwelleth the love of God in him * This
love to the brethren is love to God in them ; and where there is none of
this love to them, there is no true love to God at all. 3. I was going to
intimate the third and loweſt degree in the next verſe; but the apoſtle
has prevented me, by intimating that this laſt charitable communicative
love, in perſons of ability, is the loweſt that can conſiſt with the love of
God. But there may be other fruits of this love ; and therefore the
apoſtle defires that in all it ſhould be unfeigned and operative, asicircum-
flances will allow ; My little children, (my dear children in Chriſt,) let
us not love in word, neither in tongue, but in deed and in truth, v. 18.
Compliments and flatteries become not chriſtians ; but the fincere ex-
preſſions of ſacred affection, and the ſervices or labours of love, do.
Then, -
IV. This love will evince our ſincerity in religion, and give us hope
toward God; And hereby we know that we are of the truth, and shall
assure our hearts before him, v. 19. It is a great happineſs to be aſſured
of our integrity in religion. They that are ſo aſſured may have holy
boldneſs or confidence toward God; they may appeal to him from the
cenſures and condemnation of the world. The way to arrive at the
knowledge of our own truth and uprightneſs in chriſtianity, and to ſecure
our inward peace, is, to abound in love, and in the works of love toward
the chriſtian brethren.
20. For if our heart condemn us, God is greater than
our heart, and knoweth all things. 21. Beloved, if our
heart condemn us not, then have we confidence toward
God. 22. And whatſoever we aſk, we receive of him,
becauſe we keep his commandments, and do thoſe things
that are pleaſing in his ſight.
The apoſtle, having intimated that there may be, even among us, ſuch
a privilege as an aſſurance or ſound perſuaſion of heart toward God, pro-
ceeds here, - -
* I. To eſtabliſh the court of conſcience, and to aſſert the authority of
it ; For if our heart condemn us, God is greater than our heart, and
knoweth all things, v. 20. Our heart here is our ſelf-refle&ing, judicial
power, that noble, excellent ability, whereby we can take cognizance of
ourſelves, of our ſpirits, our diſpoſitions and actions ; and accordingly
paſs a judgment upon our ſtate toward God ; and ſo it is the ſame with
conſcience, or the power of moral ſelf-conſciouſneſs : this power can act
both as witneſs, judge, and executioner of judgment; it either accuſes
or excuſes, condemns or juſtifies : it is ſet and placed in this office by
God himſelf; the ſpirit of man, thus capacitated and empowered, is the
candle of the Lord, a luminary lighted and ſet up by the Lord, search-
ing all the inward parts of the belly, taking into ſcrutiny and viewing the
penetralia—the private recesses, and ſecret tranſačtions of the inner man,
Prov. 20. 27. Conſcience is God’s vicegerent, calls the court in his
name, and acts for him ; the answer of a good conscience toward God,
1 Pet. 3. 21. God is chief Judge of the court; If our heart condemn
us, God is greater than our heart, ſuperior to our heart and conſcience in
power and judgment ; hence the aët and judgment of the court are the
aćt and judgment of God ; as, 1. If conſcience condemn us, God does
fo too; For if our heart condemn tis, God is greater than our heart, and
knoweth all things, v. 20. God is a greater Witneſs than our conſcience,
and knoweth more againſt us than it does ; he knoweth all things ; he is a
greater Judge than conſcience ; for as he is ſupreme, ſo his judgment
ſhall ſtand, and ſhall be fully and finally executed. This ſeems to be the
defign of another apoſtle, when he ſays, For I know nothing by myself,
that is, in the caſe wherein I am cenſured by ſome ; “I am not conſci-
ous of any guile, or allowed unfaithfulneſs, in my ſtewardſhip and miniſ-
try; yet am I not hereby justified, it is not by my own conſcience that I
muſt ultimately ſtand or fall; the juſtification or juſtifying ſentence of
my conſcience, or ſelf-conſciouſneſs, will not determine the controverſy
1 John, III.
|
t
| us now, and will acquit us in the great day of account.
|
The Teſtimony of Conſcience.
between you and me ; as you do not appeal to its ſentence, ſo neither
will you be determined by its decifion; but he that judgethºe, ſu-
premely and finally judgeth me, and by *...* you and “I muſt
be determined, is, the Lord,” 1 Cor. 4. 4. r; 2. If conſcience acquit
us, God does ſo too; Beloved, if our heart condemn us not, then have we
confidence toward God: (v. 21.) then have we aſſurance that he accepts
But, poſſibly,
forme preſumptuous ſoul may here ſay, “I am glad of this ; my heart
does not condemn me, and therefore I may conclude God does not.” As,
on the contrary, upon the foregoing verſe, ſome pious trembling foul
will be ready to cry out, “God forbid! My heart or conſcience con-
demns me, and muſt I then infallibly expect the condemnation of God?”
But let ſuch know, that the errors of the witneſs are not here reckoned
as the aëts of the court; ignorance, error, prejudice, partiality, and pre-
ſumption, may be ſaid to be faults of the officers of the court, or of the
| attendants of the judge, (as the mind, the will, appetite, paſſion, fen-
ſual diſpoſition, or diſordered brain,) or of the jury, who gives a falſe
verdićt, not of the judge itſelf; conscience—avslönaus, is properly .#
consciousness; ačts of ignorance and error are not acts of ſelf-conſciouſ-
neſs, but of ſome miſtaken power; and the court of conſcience is here
deſcribed in its proceſs, according to the original conſtitution of it by
God himſelf; according to which proceſs, what is bound in conſcience,
is bound in heaven; let conſcience therefore be heard, be well-informed
and diligently attended to. . -
II. To indicate the privilege of thoſe who have a good conscience to-
ward God; they have intereſt in heaven and in the court above ; their
ſuits are heard there ; And whatsoever we ask, we receive of him, v. 22.
It is ſuppoſed that the petitioners do not defire, or do not intend to de-
fire, any thing that is contrary to the honour and glory of the court, or
to their own intended ſpiritual good; and then they may depend upon
receiving the good things they aſk for ; and this ſuppoſition may well be
made concerning the petitioners, or they may well be ſuppoſed to re-
ceive the good things they aſk for, confidering their qualification and
pračtice; because we keep his commandments, and do those things that are
pleasing in his sight, v. 22. ... Obedient ſouls are prepared for bleſfings,
and they have promiſe of audience; they who commit things diſpleafing
to God, cannot expect that he ſhould pleaſe them in hearing and anſwer-
ing their prayers, Pſ, 66. 18. Prov. 28. 9.
23. And this is his commandment, That we ſhould be-
lieve on the name of his Son Jeſus Chriſt, and love one an-
other, as he gave us commandment. 24. And he that
keepeth his commandments, dwelleth in him, and he in
him. And hereby we know that he abideth in us, by the
Spirit which he hath given us. -
The apoſtle, having mentioned keeping the commandments, and pleasing
of God, as the qualification of effectual petitioners in and with Heaven,
here ſuitably proceeds,
I. To repreſent to us what thoſe commandments primarily and ſum-
marily are ; they are comprehended in this double one ; And this is his
commandment, That we should believe on the name of his Son Jesus Christ,
and love one another, as he gave us commandment, v. 23. To believe on
the name of his Son Jesus Christ, is, 1. To diſcern what he is, according
to his name ; to have an intelle&tual view of his perſon and office; as
the Son of God, and the anointed Saviour of the world ; that every one
that ſeeth the Son, and believeth on him, may have everlasting life, John
6. 40. 2. To approve him in judgment and conſcience, in convićtion
and conſciouſneſs of our caſe, as one wiſely and wonderfully prepared
and adapted for the whole work of the eternal ſalvation. 3. To con-
ſent to him, and acquieſce in him, as our Redeemer and Recoverer, unto
God. 4. To truſt to him, and rely upon him, for the full and final dif-
charge of his ſaving office. They that know thy name, will put their trust
in thee, Pſ. 9. 10. I know whom I have believed, and I am persuaded,
that he is able to keep that which I have committed unto him against that
day, 2 Tim. 1. 12. This faith is a needful requiſite to thoſe who
would be prevalent petitioners with God; becauſe it is by the Son that
we muſt come to the Father ; through his grace and righteouſneſs our
perſons muſt be accepted or ingratiated with the Father; (Eph. 1.6.)
| through his purchaſe all our defined bleſfings muſt come ; and through
his interceſſion our prayers muſt be heard and anſwered. This is the
firſt part of the commandment that muſt be obſerved by acceptable wor-
ſhippers ; the ſecond is, that we love one amather, as he gave us command-

A. ID. 80, + #"
Concerning Antichriſt.
1 John, iv.
ment, v. 23. The command of Chriſt ſhould be continually before our
eyes; chriſtian love muſt poſſeſs our ſouls when we go to Gód in prayer;
to this end we muſt remember, that our Lord obliges us, (1.) To for-
give thoſe who offend us, (Matth, 6. 14.) and, (2.) To reconcile our-
ſelves to thoſe whom we have offended, Matth. 5. 23, 24. As good-
will to men was proclaimed from heaven, ſo good-will to men, and par-
ticularly to the brethren, muſt be carried in the hearts of thoſe who go
to God and heaven.
II. To repreſent to us the bleſſedneſs of obedience to theſe commands;
the obedient enjoy communion with God; And he that keepeth his com.
ºnandments, and particularly theſe of faith and love, dwelletſ, in him, and
*e, in him, v. 24. We dwell in God by a happy relation to him, and
{piritual union with him, through his Son, and by a holy converſe with
him ; and God dwells in us by his word, and our faith fixed on him, and
by the operations of his Spirit: then there occurs the trial of his divine
inhabitation ; And hereby we know that he abideth in us, by the Spirit
which he hath given us, (v. 24.) by the ſacred diſpoſition and frame of
foul that he hath conferred upon us ; which, being a ſpirit of faith in
God and Chriſt, and of love to God and man, appears to be of God.
CHAP. IV.
In this chapter, the apostle exhorts to try spirits, v. 1. Gives a note to
try by, v. 2, 3. Shews who are of the world, and who of God, v. 4..6.
Urges christian love by divers considerations, v. 7...16. Describes our
love to God, and the effect of it, v. 17.21.
1. Bº: believe not every ſpirit, but try the
8 ſpirits, whether they are of God: becauſe many
falſe prophets are gone out into the world. 2. Hereby
know ye the Spirit of God: every ſpirit that confeſſeth
that Jeſus Chriſt is come in the fleſh, is of God.
every ſpirit that confeſſeth not that Jeſus Chriſt is come in
the fleſh, is not of God: and this is that ſpirit of antichriſt,
whereof ye have heard that it ſhould come; and even now
already is it in the world. -
The apoſtle, having ſaid that God’s dwelling in and with us may be
known by the Spirit that he hath given us, intimates that that Spirit may
be diſcerned and diſtinguiſhed from other ſpirits that appear in the
world; and ſo here,
1. He calls the diſciples, to whom he writes, to caution and scrutiny
about the ſpirits, and ſpiritual profeſſors, that were now riſen. (1.)
To caution ; “Beloved, believe not every spirit ; regard not, truſt not,
follow not, every pretender to the Spirit of God, or every profeſſor of
viſion or inſpiration, or revelation from God.” Truth is the foundation
of ſimulation and counterfeits; there had been real communications
from the divine Spirit, and therefore others pretended thereto. God
will take the way of his own wiſdom and goodneſs, though it may be
liable to abuſe ; he has ſent inſpired teachers to the world, and given us.
a ſupernatural revelation, though others may be ſo evil and ſo impudent
as to pretend the ſame ; every pretender to the divine. Spirit, or to in-
fpiration, and extraordinary illumination thereby, is not to be believed.
Time was, when the spiritual man (the man of the Spirit, who made a
great noiſe about, and boaſt of, the Spirit) was mad, Hof. 9. 7. (2.)
To scrutiny; to examination of the claims that are laid to the Spirit;
But try the spirits, whether they are of God, v. 1. God has given of his
Spirit in thete latter ages of the world, but not to all who profeſs to come
furniſhed therewith ; to the diſciples is allowed a judgment of diſcretion,
in reference to the ſpirits that would be believed and truſted in the
affairs of religion ; a reaſon is given for this trial, Because inany false
prophets are gone out into the world, v. 1. There being much about the
time of our Saviour’s appearance in the world a general expectation
among the Jews of a Redeemer to Iſrael, and the humiliation, ſpiritual
reformation, and ſufferings of the Saviour being taken as a prejudice
againſt him, others were induced to ſet up as prophets and meſſiahs to
Iſrael, according to the Saviour’s predićtion, Matth. 24. 23, 24. It
ſhould not ſeem ſtrange to us, that falſe teachers ſet themſelves up in the |
church, it was ſo in the apoſtles’ times; fatal is the ſpirit of delufion, ſad
that men ſhould vaunt themſelves for prophets, and inſpired preachers,
that are by no means ſo -
2. He gives a teſt whereby the diſciples may try theſe pretending
Vol. V. No. 107.
3. And
| ſpirits ; theſe ſpirits ſet up for prophets, doćtors, or dićtators in religion,
| and ſo they are to be tried by their doćtrine; and the teſt whereby in
that day, or in that part of the world where the apoſtle now reſided,
(for in various ſeaſons, and in various churches, teſts were different,)
muſt be this ; Hereby know ye the Spirit of God, Every spirit that con.
Jéſſeth that Jesus Christ is come in the flesh, is of God, v. 2. Or, that
confeſſeth Jesus Christ that came in the flesh. Jeſus Chriſt is to be con-
| feffed as the Son of God, the eternal Life and Word, that was with the
Father from the beginning; as the Son of God that came into, and
| came in, our human mortal nature, and therein ſuffered and died at Jeru-
ſalem. He who confeſſes and preaches this, by a mind ſupernaturally
inftrućted and enlightened therein, does it by the Spirit of God, or God
is the Author of that illumination. On the contrary, “ Every spirit
that confesseth not that Jesus Christ is come in the flesh, (or, that jesus
Christ that came in the flesh,) is not of God, v. 3.
: much teſtimony to Jeſus Chriſt, who was lately here in the world, and
in the flesh, (or in a fleſhly body like our's,) though now in heaven,
that ye may be aſſured that any impulſe or pretended inſpiration that
contradićts this, is far from being from heaven and of God.” The
fum of revealed religion is comprehended in the doćtrine concerning
| Chriſt, his perſog and office. We ſee then the aggravation of a formed
! oppoſition againſt him and it. And this is that spirit of antichrist,
; whereoſye have heard that it should come, and even now already is it in
the world, v. 3. It was foreknown by God, that antichriſts would ariſe,
and antichriſtian ſpirits oppoſe his Spirit and his truth; it was foreknown
alſo that one eminent antichriſt would ariſe, and make a long and fatal
war againſt the Chriſt of God, and his inſtitution, and honour, and king-
dom in the world ; this great antichriſt would have his way prepared, and
| his riſe facilitated by other leſſer antichriſts, and the ſpirit of error work-
ing, and diſpoſing men’s minds for him ; the antichriſtian ſpirit began
betimes, even in the apoſtles’ days. Dreadful and unſearchable is the
judgment of God, that perſons ſhould be given over to an antichriſtian
ſpirit, and to ſuch darkneſs and deluſion, as to ſet themſelves againſt the
Son of God, and all the teſtimony that the Father hath given to the
would ariſe; we ſhould therefore ceaſe to be offended; and the more we
ſee the word of Chriſt fulfilled, the more confirmed we ſhould be in the
truth of it.
4. Ye are of God, little children, and have overcome
them: becauſe greater is he that is in you than he that is
in the world. 5. They are of the world: therefore ſpeak
they of the world, and the world heareth them. 6. We
are of God: he that knoweth God heareth us; he that is
not of God, heareth not us. Hereby know we the Spirit
of truth, and the ſpirit of error.
In theſe verſes the apoſtle encourages the diſciples againſt the fear and
danger of this ſeducing antichriſtian ſpirit, and that by ſuch methods as
theſe : 1. He aſſures them of a more divine principle in them; “ Te are
of God, little children, v. 4. re are God’s little children. We are of
God, v. 6. We are born of God, taught of God, anointed of God, and
ſo ſecured againſt infectious fatal deluſions. God has his choſen, who
ſhall not be mortally ſeduced.” 2. He gives them hope of vićtory ;
“And have overcome them, v. 4. Ye have hitherto overcome theſe de-
ceivers and their temptations, and there is good ground of hope that ye
will do ſo ſtill, and that upon theſe two accounts.” (1.), “There is a
ſtrong preſerver within you; because greater is he that is in you, than he
that is in the world, v. 4. The Spirit of God dwells in you, and that
Spirit is more mighty than men or devils.” It is a great happineſs to
be under the influence of the Holy Ghoſt. (2.) “Ye are not of the
ſame temper with theſe deceivers ; the Spirit of God hath framed your
mind for God and heaven ; but they are of the world; the ſpirit that
prevails in them, leads them to this world, their heart is addićted thereto ;
they ſtudy the pomp, the pleaſure, and intereſt of the world; and there-
fore speak they of the world; they profeſs a worldly meſſiah and ſaviour,
they projećt a worldly kingdom and dominion ; the poſſeſſions and trea-
ſures of the world would they engroſs to themſelves, forgetting that the
true Redeemer’s kingdom is not of this world. This worldly deſign pro-
cures them proſelytes : the world heareth them, v. 5. They are followed
by ſuch as themſelves; the world will love its own, and its own will love
it. But they are in a fair way to conquer pernicious ſedućtions, who
have conquered the love of this ſeducing world.” Then, 3. He repre-
God has given ſo .
Son J. But we have been foretold and forewarned that ſuch oppoſition
*
, A. D. 80.
ſents to them, that though their company might be the ſmaller, yet it
was the better; they had more divine and holy knowledge ; “...He that
knoweth God, heareth us. He who knows the purity and holineſs of
God, the love and grace of God, the truth and faithfulneſs of God, the
ancient word and prophecies of God, the fignals and teſtimonials of
God, muſt know that he is with us ; and he who knows this, will attend
to us, and abide with us.” . He that is well furniſhed with natural reli:
gion will the more faithfully cleave to the chriſtian. . He that knoweth
God, (in his natural and moral excellencies, revelations, and "...}
heareth us, v. 6. As on the contrary, “He that is not ºf God, heareth
not us. He who knows not God regards not us. He that is not born
of God, (walking according to his natural diſpoſition,) walks not with
is. The further any are from God, (as appears in all ages,) the fur-
ther they are from Chriſt, and his faithful ſervants ; and the more
addićted perſons are to this world, the more remote they are from the
ſpirit of chriſtianity. Thus you have a diſtinétion betwixt us and
others; Hereby know we the Spirit of truth, and the spirit of error, v. 6.
This doćtrine concerning the Saviour’s perſon leading you from the
world to God, is a fignature of the Spirit of truth, in oppoſition to the
spirit of error. The more pure and holy any doctrine is, the more likely
to be of God.”
7. Beloved, let us love one another : for love is of
God; and every one that loveth, is born of God, and
knoweth God. 8. He that loveth not, knoweth not God:
for God is love. 9. In this was manifeſted the love of
God towards us, becauſe that God ſent his only-begotten
Son into the world, that we might live through him.
10. Herein is love, not that we loved God, but that he
loved us, and ſent his Son to be the propitiation for our
fins. 11. Beloved, if God ſo loved us, we ought alſo to
love one another. 12. No man hath ſeen God at any
time. If we love one another, God dwelleth in us, and
his love is perfeóted in us. 13. Hereby know we that we
dwell in him, and he in us, becauſe he hath given us of
his Spirit.
1 John, IV.
Brotherly Love.
eſſential to the Divine Majeſty; God is Love ; that God is Love, is
argued from the diſplay and demonſtration that he hath given of it; as,
1. That he hath loved us, ſuch as we are ; In this was manifest the love
of God towards us, (v. 9.) towards us mortals, us, ungrateful rebels.
God commendeth his love towards us, in that while we were sinners,
Christ died for us, Rom. 5. 8. Strange, that God ſhould love impure,
vain, vile duſt and aſhes 1 2. That he has loved us at ſuch a rate, at ſuch
an incomparable value as he has given for us; he has given his own
only-beloved, bleſſed Son for us ; B cause that God sent his only-begotten
Son into the world, that we might live through him, v, 9, . This Perſon is
in ſome peculiar ºf way the Son of God ; he is the Only-
begotten. Should we ſuppoſe him begotten as a creature or created
being, he is not the Only-begotten. Should we ſuppoſe him a natural
neceſſary eradiation from the Father's glory, or glorious eſſence, or ſub-
ſtance, he muſt be the Only-begotten : and then it will be a myſtery and
miracle of divine love, that ſuch a Son ſhould be ſent into our world for
us! It may well be ſaid, So (ſo wonderfully, ſo amazingly, ſo incre-
dibly) God loved the world. 3. That God loved us firſt, and in the
circumſtances in which we lay ; Herein is love, (unuſual unprecedented
love,) not that we loved God, but that he loved us, v. 10. He loved us,
when we had no love for him ; when we lay in our guilt, miſery, and
blood; when we were undeſerving, ill-deſerving, polluted, and unclean,
and wanted to be waſhed from our fins in ſacred blood. 4. That he
gave us his Son for ſuch ſervice, and ſuch an end; for ſuch ſervice, to be
the Propitiation for our sins; conſequently to die for us, to die under the
law and curſe of God, to bear our sins in his own body, to be crucified,
to be wounded in his ſoul, and pierced in his fide, to be dead and buried for
us; (v. 10.) and then for ſuch an end, for ſuch a good and beneficial end
to us-that we might live through him, (v. 9.) might live for ever through
him, might live in heaven, live with God, and live in eternal glory and
bleſſedneſs with him and through him : O what love is here ! Then,
III. Divine love to the brethren ſhould conſtrain our’s : Beloved, (I
would adjure you by your intereſt in my love to remember,) if God so
loved us, we ought also to love one another, v. 11. This ſhould be an in-
vincible argument. The example of God ſhould preſs us. IVe should
be followers, (or imitators) of him, as his dear children. The obječts of
the divine love ſhould be the objećts of our’s. Shall we refuſe to love
thoſe whom the eternal God hath loved 2 We ſhould be admirers of his
love, and lovers of his love, (of the benevolence and complacency that
are in him,) and conſequently lovers of thoſe whom he loves. The
general love of God to the world ſhould induce a univerſal love among
As the Spirit of truth is known by doctrine, (ſo, ſpirits are to be mankind; that ye may be the children of your Father who is in heaven;
tried,) it is known by love likewiſe ; and ſo here follows a ſtrong fer. for he maketh his ſun to rise on the evil and on the good, and sendeth his
vent exhortation to holy chriſtian love ; Beloved, let us love one another,
v. 7. The apoſtle would unite them together in his love, that he may
unite them in love to each other ; “ Beloved, I beſeech you, by the love
I bear to you, that you put on unfeigned mutual love.” This exhorta-
tion is preſſed and urged with variety of argument: ag,
I. From the high and heavenly deſcent of love; For love is of God:
He is the Fountain, Author, Parent, and Commander of love : it is the
ſum of his law and goſpel; And every one that loveth, (whoſe ſpirit is
framed to judicious holy love,) is born of God, v. 7. The Spirit of
God is the Spirit of love. The new nature in the children of God is
the offspring of his love : and the temper and complexion of it is love.
The fruit of the Spirit is love, Gal. 5. 22. Love comes down from
heaven. * -
II. Love argues a true and juſt apprehenfion of the divine nature;
He that loveth, knoweth God, v. 7. He that loveth not, knoweth not God,
v. 8. What attribute of the Divine Majeſty ſo clearly ſhines in all the
world as his communicative goodneſs, ...; is love 2 The wiſdom, the
greatneſs, the harmony, and uſefulneſs, of the vaſt creation, that ſo fully
deaconſtrate his being, do at the ſame time ſhew and prove his love ; and
natural reaſon, inferring and colle&ling the nature and excellence of the
moſt abſolute perfeót being, muſt colle&t and find that he is moſt highly
good ; and he that loveth not, (is got quickened by the knowledge he
hath of God to the affection and praćtice of love,) knoweth not God;
it is a convićtive evidence that the ſound and due knowledge of God
dwells not in ſuch a ſoul; his love muſt needs ſhine among his primary
brighteſt perfeótions ; for God is Love; (v. 8.) his nature and effence
are love ; his will and works are primarily love. Not that this is the
only conception we are to have of him ; we have found that he is Light
as well as Love; (ch. 1. 5.) and God is principally Love to himſelf, and
he has ſuch perfeótions as ariſe from the neceſſary love he muſt bear to
his neceſſary exiſtence, czcellence, and glory ; but love is natural and
rain on the just and on the unjust, Matth. 5.45. The peculiar love of
God to the church and to the ſaints ſhould be produćtive of a peculiar
love there; If God so loved us, we ought ſurely (in ſome meaſure ſuitably
thereto) to love one another. -
IV. The chriſtian love is an aſſurance of the divine inhabitation; ºf
we love one another, God dwelleth in us, v. 12. Now God dwelleth in us,
not by any viſible preſence, or immediate appearance to the eye ; (No
man hath seen God at any time, v. 12.) but by his Spirit ; (v. 13.) or
“Woman hath secn God at any time ; he does not here preſent himſelf
to our eye or to our immediate intuition, and ſo he does not that way
demand and exact our love; but he demands and expects it in that way
in which he has thought meet to deſerve and claim it, and that is, in the
illuſtration that he has given of himſelf and of his love (and thereupon
of his lovelineſs too) in the catholic church, and particularly in the bre-
thren, the memberg of that church ; in them, and in his appearance for
them and with them, is God to be loved ; and thus, if we love one an-
other, God dwelleth in us ; the ſacred lovers of the brethren are the ten-
ples of God; the Divine Majeſty has a peculiar reſidence there.”
V. Therein the divine love attains a confiderable end and accompliſh-
ment in us; “And his bve is perfected in us ; (v. 12.) It has obtained'
its completion in and upon us. God’s love is not perfected in him, but in
and with us. His love could not be deſigned to be ineffectual and fruit-
leſs upon us; when its proper genuine end and iſſue are attained and
produced thereby, it may be ſaid to be perfected; ſo faith is perfected
by its works, and love perfected by its operations. When the divine love .
has wrought us to the ſame image, to the love of God, and thereupon to
the love of the brethren, the children of God, for his ſake, it is therein
and ſo far perfected and completed, though this love of our’s is not at
preſent perfect, nor the ultimate end of the divine love to us.” How
ambitious ſhould we be of this fraternal chriſtian love, when God reckons
his own life to us perfected thereby To this the apoſtle, having men-
A.D. so.
The Divine Love. "
I JOHN, IV.
tioned the high favour of God's dwelling in us, ſubjoins the note and
charaćter thereof; Hereby know we that we dwell in him, and he in us,
because he hath given us of his Spirit, v. 13. Certainly this mutual
inhabitation is ſomething more noble and great than we are well acquainted
with, or can declare. One would think, that for God to dwell in us, and
we in him, were words too high for mortals to uſe, had not God gone
before us therein. What it is, has beea briefly ſaid on ch. 3. 24. What
it fully is, muſt be left to the revelation of the bleſſed world. But this
mutualinbabitation we know, ſays the apoſtle, because he hath given us of his
Špirit; he has lodged the image and fruit of his Spirit in our hearts;
(v. 13.) and the Spirit that he hath given us, appears to be his, or of him,
fince it is the Spirit of power, of zeal and magnanimity for God, of love
to God and man, and of a sound mind, of an underſtanding well inſtrućted
in * affairs of God and religion, and his kingdom among men, 2 Tim.
1.
14, And we have ſeen and do teſtify that the Father
ſent the Son to be the Saviour of the world. 15. Who-
ſoever ſhall confeſs that Jeſus is the Son of God, God
dwelleth in him, and he in God. 16. And we have
known and believed the love that God hath to us. God
is love; and he that dwelleth in love, dwelleth in God,
and God in him. -
Since faith in Chriſt works love to God, and love to God muſt kindle
love to the brethren, the apoſtle here confirms the prime article of the
chriſtian faith as the foundation of ſuch love; where, -: -
I. He proclaims the fundamental article of the chriſtian religion,
which is ſo repreſentative of the love of God; And we have seen, and do
testify, that the Father sent the Son to be the Saviour of the world, v. 14.
We here ſee, 1. The Lord Jeſus’ relation to God; he is Son to the Fa-
ther, ſuch a Son as no one elſe is, and ſo as to be God with the Father.
2. His relation and office towards us—the Saviour of the world; he ſaves
us by his death, example, interceſſion, Spirit, and power againſt the
enemies of our ſalvation. 3. The ground on which he became fo–by
the miſſion of him; the Father ſent the Son, he decred and willed his
coming hither, in and with the conſent of the Son. 4. The apoſtle’s
aſſurance of this—he and his brethren had ſeen it; they had ſeen the Son
of God in his human nature, in his holy converſe and works, in his tranſ-
figuration on the mount, in his death, and reſurre&tion from the dead,
and royal aſcent to heaven ; they had ſo ſeen him as to be ſatisfied that
he was the Only-begotten of the Father, full of grace and truth. 5, The
apoſtle’s atteſtation of this, in purſuance of ſuch evidence; “ lſe have
Jeen and do testify; the weight of this truth obliges us to teſtify it, the
ſalvation of the world lies upon it, the evidence of the truth warrants us
to teſtify it ; our eyes, and ears, and hands, have been witneſſes of it.”
Thereupon,
II. The apoſtle ſtates the excellency, or the excellent privilege attend-
ing the due acknowledgment of this truth; “Whoſoever ſhall confeſs
that Jeſus is the Son of God, God dwelleth in him, and he in God,”
v. 15. This confeſſion ſeems to include faith in the heart as the founda-
tion of it; acknowledgment with the mouth to the glory of God and
Chriſt; and profeſſion in the life and condućt, in oppoſition to the flat-
teries or frowns of the world. Thus no man ſays that Jeſus is the Lord,
but by the Holy Ghost, by the external atteſtation and internal operation
of the Holy Ghoſt, 1 Cor. 12. 3. And ſo he who thus confeſſes Chriſt,
and God in him, is enriched with, or poſſeſſed by, the Spirit of God, and
#. a oomplacential knowledge of God, and much holy enjoyment of him.
hen, -
III. The apoſtle applies this in order to the excitation of holy love.
God’s love is thus ſeen and exerted in Chriſt Jeſus; and thus have we
known and believed the love that God hath to us, v. 16. The chriſtian
revelation is, what ſhould endear it to us, the revelation of the divine
love ; the articles of our revealed faith are but ſo many articles relating
to the divine love; the hiſtory of the Lord Chriſt is the hiſtory of God’s
love to us ; all his tranſactions in and with his Son were but teſtifications
of his love to us, and means to advance us to the love of God ; God was
in Christ reconciling the world unto himſelf, 2 Cor. 5. 19. Hence we
may learn,
1. That God is Love, (p. 16.) he is eſſential boundleſs love; he has
incomparable, incomprehenſible love for us of this world, which he has
demonſtrated in the miſſion and meditation of his beloved Son. It is the
l
great objećtion and prejudice againſt the chriſtian revelation, that the
love of God ſhould be ſo ſtrange and unaccountable as to give his own
eternal Son for us; it is the prejudice of many againſt the eternity and
the deity of the Son, that ſo great a Perſon ſhould be given for us. It
is, I confeſs, myſterious and unſearchable; but there are unſearchable
riches in Christ ; it is pity that the vaſtneſs of the divine love ſhould be
made a prejudice againſt the revelation and the belief of it. But what
will not God do, when he defigns to demonſtrate the height of any per-
fečtion of his 2 When he would ſhew ſomewhat of his power and wiſdom,
he makes ſuch a world as this; when he would ſhew more of his gran-
deur and glory, he makes heaven for the miniſtering ſpirits that are be-
fore the throne; what will he not do then, when he defigns to demon-
ſtrate his love, and to demonſtrate his higheſt love, or that he himſelf is
Love, or that love is one of the moſt bright, dear, tranſcendent, operative
excellencies of his unbounded nature; and to demonſtrate this not only
to us, but to the angelical world, and to the principalities and powers
above, and this not for our ſurpriſe for a while, but for the admiration,
and praiſe, and adoration of our moſt exalted powers to all eternity ?
What will not God then do Surely then it will look more agreeable
to the deſign, and grandeur, and pregnancy of his love, (if I may ſo call
it,) to give an eternal Son for us, than to make a Son on purpoſe for our
relief. In ſuch a diſpenſation as that of giving a natural eternal Son for
us and to us, he will commend his love to us indeed ; and what will not
the God of love do, when he deſigns to commend his love, and to com-
mend it in the view of heaven, and earth and hell; and when he will com-
mend himſelf and recommend himſelf to us, and to our higheſt convic-
tion, and alſo affection, as Love itſelf? And what if it ſhould appear at
laſt, (which I ſhall only offer to the confideration of the judicious,) that
the divine love, and particularly God’s love in Chriſt, ſhould be the
foundation of the glories of heaven, in the preſent enjoyment of thoſe
miniſtering ſpirits that comported with it, and of the ſalvation of this
world, and of the torments of hell ? This laſt will ſeem moſt ſtrange.
But what if therein it ſhould appear not only that God is Love to him-
ſelf, in vindicating his own law and government, and love and glory; but
that the damned ones are made ſo, or are ſo puniſhed, (1.) Becauſe they
deſpiſed the love of God already manifeſted and exhibited : (2.) Becauſe
they refuſed to be beloved in what was further propoſed and promiſed :
and, (3.) Becauſe they made themſelves unmeet to be the obječts of
divine complacency and delight : If the conſciences of the damned ſhould
accuſe them of theſe things, and eſpecially of rejećting the higheſt inſtance
of divine love; if the far greateſt part of the intelligent creation ſhould
be everlaſtingly bleſſed through the higheſt inſtance of the divine love,
then may it well be inſcribed upon the whole creation of God, God is
Love.
2. That hereupon, he that dwelleth in love, dwelleth in God, and God
in him, v. 16. There is great communion between the God of love and
the loving ſoul, that is, him who loves the creation of God, according to
its different relation to God, and reception from him and intereſt in him.
He that dwells in ſacred love, has the love of God shed abroad upon his
heart, has the impreſs of God upon his ſpirit, the Spirit of God ſanétify-
ing and ſealing him, lives in the meditation, views, and taſtes of the divine
love, and will ere long go to dwell with God for ever. -
17. Herein is our love made perfeót, that we may have
boldneſs in the day of judgment: becauſe as he is, ſo are
we in this world. , 18. There is no fear in love ; but per-
feót love caſteth out fear: becauſe fear hath torment. He
that feareth is not made perfeót in love. 19. We love
him, becauſe he firſt loved us. 20. If a man ſay I love .
God, and hate his brother, he is a liar: for he that loveth
not his brother whom he hath ſeen, how can he love God
whom he hath not ſeen 21. And this commandment
have we from him, That he who loveth God, love his
brother alſo.
The apoſtle, having thus excited and enforced ſacred love from the
great Pattern and motive of it, the love that is and dwells in God him,
ſelf, proceeds to recommend it further by other confiderations ; and he
recommends it in both the branches of it, both as love to God, and love
to our brother or chriſtian neighbour. -
I. As love to God, to the primum amabile—the first and chief of all
N.
sº-
A. D. 80.
f “ , ”
amiable beings and objects, who has the confluence of all beauty, excel-
lence, and lovelineſs, in himſelf, and confers on all other beings whatever
renders them good and amiable, Love to God ſeems here to be recom-
mended on theſe accounts : * . . * ,
1. It will give us peace and ſatisfaction of ſpirit in the day when it
will be moſt needed, or when it will be the greateſt pleaſure and bleſfing
imaginable; Herein is our love made perfect, that we may have boldneſs in
, the day ºf judgment, v.17. There muſt be a day of univerſal judgment.
Happy they who ſhall have holy fiducial boldneſs before the Judge at
that day; who ſhall be able to lift up their heads, and to look him in
the face, as knowing he is their Friend and Advocate : Happy they who
have holy boldneſs and aſſurance in the proſpect of that day, who look
and wait for it, and for the Judge’s appearance So do, and ſo may do,
the lovers of God. Their love to God aſſures them of God’s love to
them, and conſequently of the friendſhip of the Son of God; the more
we love our friend, eſpecially when we are ſure that he knows it, the
more we can truſt his love. As God is good and loving and faithful to
his promiſe, ſo we can eaſily be perſuaded of his love, and the happy
fruits of his love, when we can ſay, Thou that knowest all things, knowest
that we love thee; and hope maketh not ashamed; our hope, conceived by
the confideration of God’s love, will not diſappoint us, becauſe the love of
God is shed abroad in our hearts by the Holy Ghost that is given to us,
Rom. 5. 5. Poſfibly here by the love of God may be meant our love to
God, that is shed abroad in our hearts by the Holy Ghost ; that is the
foundation of our hope, or of our aſſurance that our hope will hold good
at laſt. Or, if by the love of God be meant the ſenſe and apprehenſion
of his love to us, yet that muſt ſuppoſe or includeſus as lovers of him in
this caſe ; and indeed the ſenſe and evidence of his love to us, shed abroad
in our heart’s love to him ; and thereupon we have confidence toward
him, and peace and joy in him ; he will give the crown of righteouſneſs to
all that love his appearing ; and we have this boldneſs toward Chriſt, be.
cauſe of our conformity to him, becauſe as he is, ſo are we in this world,
(v. 17.) love hath conformed us to him; as he was the great Lover of
God and man, he has taught us in our meaſure to be ſo too, and he will
not deny his own image; love teaches us to conform in ſufferings too;
we ſuffer for him and with him, and therefore cannot but hope and truſt
that we ſhall alſo be glorified together with him, 2 Tim. 2. 12.
2. It prevents or removes the uncomfortable reſult and fruit of ſervile
fear; There is no fear in love, (v. 18.) ſo far as love prevails, fear ceaſes.
We muſt here diſtinguiſh, I judge, between fear and being afraid; or in
this caſe, between the fear of God and being afraid of him; the fear of
God is often mentioned and commanded as the ſubſtance of religion,
(1 Pet. 2. 17. Rev. 14. 7.) and ſo it imports the high regard and vene-
ration we have for God and his authority and government ; ſuch fear is
confiſtent with love, yea, with perfect love, as being in the angels them-
ſelves ; but then there is a being afraid of God, that ariſes from a ſenſe
of guilt, and a view of his vindićtive perfeótions; in the view of them,
God is repreſented as a conſuming Fire ; and ſo fear here may be ren-
dered dread; there is no dread in love; love confiders its objećt as good
and excellent, and therefore amiable, and worthy to be beloved ; love
confiders God as moſt eminently good, and moſt eminently loving us in
Chriſt, and ſo puts off dread, and puts on joy in him; and as love grows,
joy grows too ; ſo that perfect love casteth out fear or dread. They who
perfeótly love God, are, from his nature, and counſel, and covenant, per-
fe&ly aſſured of his love, and conſequently are perfeótly free from any
diſmal dreadful ſuſpicions of his punitive power and juſtice, as armed
againſt them ; they well know that God loves them, and they thereupon
triumph in his love. That perfect love casteth out fear, the apoſtle thus
ſenſibly argues, that it caſteth out torment, caſteth out fear or dread,
becauſe fear hath torment; (v. 18.) fear is known to be a diſquieting,
torturing paſſion, eſpecially ſuch a fear as is the dread of an almighty
avenging God; but perfect love casteth out torment, for it teaches the
mind a perfeót acquieſcence and complacency in the beloved, and there-
fore perfect love casteth out fear. Or, which is here equivalent, he that
feareth, is not made perfect in love ; (v. 18.) it is a fign that our love is
far from being perfeót, fince our doubts and fears, and diſmal apprehen-
fions of God, are ſo many. Let us long for, and haſten to, the world of
perfeót love, where our ſerenity and joy in God will be as perfeót as our
love! - . . . . . . . . .
3. From the ſource and riſe of it, which is the antecedent love of
God; We love him, becauſe he first loved us, v. 19. His love is the incen-
tive, the motive, and moral cauſe of our’s. We cannot but love ſo good
a God, who was firſt in the aët and work of love; who loved us when
we were both unloving and unlovely; who loved us at ſo great a rate;
1 JoHN, v.
|
Love and Faith.
who has been ſeeking and ſoliciting our love at the expenſe of his Son’s
blood, and has condeſcended to beſeech us to be reconciled unto him.
Let heaven and earth ſtand amazed at ſuch love . His love is the pro-
dućtive cauſe of our's; Qf his own will (of his own free loving will) begat
ke ws. To thoſe that love him all things work together for good, to them
who are the called according to his purpoſe; they that love God, are the
called thereto according to his purpoſe ; (Rom. 8. 28.) according to
whoſe purpoſe they are called, is ſufficiently intimated in the following
clauſes ; whom he did predestinate, or antecedently purpoſe, to the image
of his Son, them he alſo called, effectually recovered thereto. The divine
love ſtamped love upon our ſouls; may the Lord ſtill and further direct
our hearts into the love of God 2 Theſſ. 3. 5.
II. As love to our brother and neighbour in Chriſt; ſuch love is
argued and urged on theſe accounts :
1. As ſuitable and conſonant to our chriſtian profeſſion. In the pro-
feſſion of chriſtianity we profeſs to love God as the Root of religion;
“If then a man ſay, or profeſs as much as thereby to ſay, I lov” God, I
am a lover of his name, and houſe, and worſhip, and yet hate his brother,
whom he ſhould love for God’s fake, he is a liar, (v. 20.) he therein
gives his profeſſion the lie.” That ſuch a one loves not God, the apoſ-
tle proves by the uſual facility of loving what is ſeen rather than wilat is
unſeen ; For he that loveth not his brother, whom he hath ſeen, how can he
love God, whom he hath not ſeen 2 v. 20. The eye is wont to affect the
heart ; things unſeen leſs catch the mind, and thereby the heart; the
incomprehenſibleneſs of God very much ariſes from his inviſibility; the
member of Chriſt has much of God viſible in him ; how then ſhall the
hater of a viſible image of God pretend to love the unſeen Original, the
inviſible God himſelf -
2. As ſuitable to the expreſs law of God, and the juſt reaſon of it;
And this commandment have we from him, that he who loveth God, love
his brother alſo, v. 21. As God has communicated his image in nature
and in grace, ſo he would have our love to be ſuitably diffuſed. We
muſt love God originally and ſupremely, and others in him, on the ac-
count of their derivation, and reception from him, and of his intereſt in
them. Now our chriſtian brethren having a new nature and excellent
privileges derived from God, and God having his intereſt in them as well
as in us, it cannot but be a natural ſuitable obligation, that he who loves
God, should love his brother alſo. - -
CHAP. V.
In this chapter, the apostle asserts, I. The dignity of believers, v. 1. II.
Their obligation to love, and the trial of it, v. 1.3. HI. Their vic-
tory, v. 4, 5, IP. The credibility and confirmation of their faith,
v. 6..10. V. The advantage of their faith in eternal life, v. 11... 13.
VI. The audience of their prayers, unleſs for thoſe who have ſinned unto
death, v. 14...17. VII. Their preſervation from ſin and Satan, v. 18.
VIII. Their happy distinction from the world, v. 19. IX. Their
true knowledge of God; (v. 20.) upon which they must depart from
idols, v. 21. | . . . . *
1, VA HOSOEVER believeth that Jeſus is the Chriſt,
- is born of God : and every one that loveth him
that begat, loveth him alſo that is begotten of him. 2.
By this we know that we love the children of God, when
we love God, and keep his commandments. 3. For this
is the love of God, that we keep his commandments; and
his commandments are not grievous. 4. For whatſoever
is born of God, overcometh the world : and this is the
vićtory that overcometh the world, even our faith. , 5.
Who is he that overcometh the world, but he that believ-
eth that Jeſus is the Son of God * & t
I. The apoſtle having, as was there obſerved, in the concluſion of the
laſt chapter, urged chriſtian love upon thoſe two accounts ; 1. As ſuit-
able to chriſtian profeſſion; 2. As ſuitable to the divine command ; here
adds a third ; Such love is ſuitable, or indeed demanded by their eminent
relation ; our chriſtian brethren or fellow-believers are nearly related to "
God; they are his children; Whoſoever believeth that Jºſus is the Christs.
is born of God, v. 1. Wherein the chriſtian brother is, (1.) Deſcribed
by his faith; he that believeth that Jeſus is the Christ ; that he is Moſ-
fiah the Prince; that he is the Son of God by nature and office ; that
A. D. 8O, s
* The Witneſſes on Earth.
I JOHN, V.
• *-e
he is the Chief of all the anointed world; Chief of all the prieſts, pro-
phets, or kings, who were ever anointed by God or for him ; that he is
perfeótly prepared and furniſhed for the whole work ef the eternal ſalva-
tion ; the believer, accordingl;, yields himſelf up to his care and con- |
dućt ; and then he is, (2.) Dignified by his deſcent 3 he is born of God,
v. 1. This principle of faith, and the new nature that attends it, or from
which it ſprings, are ingenerated by the Spirit of God; and ſo ſon-
ſhip and adoption are not now appropriated to the seed of Abraham ac.
cording to the flesh, nor to the ancient Iſrael of God; all believers, though
by nature finners of the Gentiles, are ſpiritually deſcended from God,
and accordingly are to be beloved ; as it is added, Every one that loveth
him that begat, loveth him alſo that is begotten of him, v. 1. It ſeems but
natural that he who loves the Father, ſhould love the children alſo ; and
that in ſome proportion to their reſemblance to their Father, and to the
Father’s love to them ; and ſo we muſt firſt and principally love the Son
of the Father, as he is moſt emphatically ſtyled, 2 John, 3. the Only
(neceſſarily) begotten, and the Son of his love, and then thoſe that are
voluntarily begotten, and renewed by the Spirit of grace : thereupon,
II. The apoſtle ſhews, l. How we may diſcern the truth, or the true
evangelical nature of our love to the regenerate; the ground of it muſt
be our love to God, whoſe they are ; By this we know that we love the
children of God, when we love God, v. 2. Our love to them appears to
be ſound and genuine, when we love them, not merely upon any ſecular
account, as becauſe they are rich, or learned, or kind to us, or of our
denomination among religious parties; but becauſe they are God’s chil.
dren, his regenerating grace appears in them, his image and ſuper ſcrip-
tion are upon them, and ſo in them God himſelf is loved ; thus we ſee
what that love to the brethren is, that is ſo preſſed in this epiſtle; it is
love to them as the children of God, and the adopted brethren of the
Lord Jeſus. -
2. How we may learn the truth of our love to God: it appears in our
holy obedience; when we love God, and keep his commandments, v. 2.
Then we truly, and in goſpel-account, love God, when we keep his com-
mandments ; for this is the love of God, that we keep his commandments :
and the keeping of his commandments requires a ſpirit inclined thereto,
and delighting therein ; and ſo his commandments are not grievous, v. 3.
Or, This is the love of God, that as thereby we are determined to obedi-
ence, and to keep the commandments of God, ſo his commandments are
thereby made eaſy and pleaſant to us. The lover of God ſays, 0 how I
love thy law / “I will run the way of thy commandments, when thou shalt
enlarge my heart, (Pſ. 119. 32.) when thou ſhalt enlarge it either with
love or with thy Syirit, the Spring of love.”
3. What is and ought to be the reſult and effect of regeneration—an
intelle&tual ſpiritual conqueſt of this world; For whatſoever is born of
God, or, as in ſome copies, whoſoever is born of God, overcometh the
world, v. 4. He that is born of God, is born for God, and conſequently
for another world ; he has a temper and diſpoſition that tend to a higher
better world; and he is furniſhed with ſuch arms or ſuch a weapon,
whereby he can repel and conquer this ; as it is added, And this is the
victory that overcometh the world, even our faith, v. 4. Faith is the cauſe
of vićtory, the means, the inſtrument, the ſpiritual armour and artillery
by which we overcome ; for, {1.) In and by faith we cleave to Chriſt,
in contempt of, and oppoſition to, the world. (2.) Faith works in and
by love to God and Chriſt, and ſo withdraws us from the love of the
world. (3.)
luſts by which the world obtains ſuch fºway and dominion over ſouls. (4.)
It receives and derives ſtrength from the Obječt of it, the Son of God,
for conquering the frowns and flatteries of the world. (5.) It obtains
by goſpel-promiſe a right to the in-dwelling Spirit of grace, that is
greater than he who dwells in the world. (6.) It ſces an inviſible world
at hand, with which this world is not worthy to be compared, and into
which it tells the ſoul, in which it reſides, it muſt be continually prepared
to enter; and thereupon,
III. The apoſtle concludes, that it is the real chriſtian that is the true
conqueror of the world; Who is he then that overcometh the world, but
he that believeth that Jeſus is the Son of God? v. 5. It is the world that
lies in our way to heaven, and is the great impediment to our entrance
there. But he who believes that Jeſus is the Son of God, believes therein
bleſſedneſs; For all that is in the world, the lust of the flesh, the lust of |
that Jeſus came from God to be the Saviour of the world, and power-
fully to condućt us from the world to heaven, and to God, who is fully
to be enjoyed there. And he who ſo believes, muſt needs by this faith
overcome the world. For, 1. He mutt be well ſatisfied that this world
is a vehement enemy to his ſoul, to his helineſs, his ſalvation, and his
Vol. W. No. 107.
Faith ſanétifies the heart, and purifies it from thoſe ſenſual:
|
the eyes, and the pride of lift, is not of the Father, but is of the world, ch.
; 2. 16. 2. He ſees it muſt be a great part of the Saviour's work, and of
his own ſalvation, to be redeemed and reſcued from this malignant world;
who gave himſelf for us, that he might deliver us from this preſent evil
world, Gal. 1. 4. 3. He ſees in and by the life and condućt of the
Lord Jeſus on earth, that this world is to be renounced and overcome.
4. He perceives that the Lord Jeſus conquered the world, not for him-
ſelf only, but, for his followers; and they muſt ſtudy to be partakers of
his vićtory. Be of good cheer, I have overcome the world. 5. He is
taught and influenced by the Lord Jeſus’ death to be mortified and cru-
cified to the world. “God forbid that I ſhould glory, ſave in the croſs
of our Lord Jeſus Chriſt, by whom the world is crucified to me, and I
unto the world,” Gal. 6, 14. 6. He is begotten by the reſurrečtion of
Jeſus Chriſt from the dead, to the lively hope of the bleſſed world above,
1 Pet. 1. 3. 7. He knows that the Saviour is gone to heaven, and is
there preparing a place for his ſerious believers, John 14. 2. 8. He
| knows that his Saviour will come again from thence, and will put an end
to this world, and judge the inhabitants of it, and receive his believers to
his preſence and glory, John 14. 3. 9. He is poſſeſſed with a ſpirit
and diſpoſition that cannot be ſatisfied with this world, that looks beyond
it, and is ſtill tending, ſtriving, and preſſing, toward the world in heaven.
In this we groan, earnestly deſiring to be clothed upon with our houſe which
is from heaven, 2 Cor. 5. 2. So that it is the chriſtian religion that
affords its proſelytes a univerſal empire. It is the chriſtian revelation
that is the great means of conquering the world, and gaining another
that is moſt pure and peaceful, bleſſed and eternal. It is there, in that
revelation, that we ſee what are the occaſion and ground of the quarrel
and conteſt between the holy God and this rebellious world. It is there
that we meet with ſacred doćtrine, (both ſpeculative and pračtical,) quite
contrary to the tenour, temper, and tendency of this world. It is by
that doćtrine that a ſpirit is communicated and diffuſed, which is ſuperior
and adverſe to the ſpirit of the world. It is there we ſee that the Savi-
our himſelf was not of this world, that his kingdom was not, and is not
ſo ; that it muſt be ſeparated from the world, and gathered out of it for
heaven and for God. There we ſee that the Saviour deſigns not this
world for the inheritance and portion of his ſaved company. As he is
gone to heaven himſelf, ſo he aſſures them he goes to prepare for their
refidence there, as deſigning they ſhould always dwell with him ; and
allowing them to believe that if in this life, and this world only, they had
hope in him, they ſhould at laſt be but miſerable. It is there that the
eternal bleſſed world is moſt clearly revealed and propoſed to our affec-
tion and purſuit. It is there that we are furniſhed with the beſt a Y II].S.
and artillery againſt the aſſaults and attempts of the world. It is there
that we are taught how the world may be out-ſhot in its own bow, or
its artillery turned againſt itſelf; and its oppoſitions, encounters, and
perſecutions, be made ſerviceable to our conqueſt of the world, and to
our motion and aſcent to the higher heavenly world : and there we are
encouraged by a whole army and cloud of holy ſoldiers, who have in their
ſeveral ages, poſts, and ſtations, overcome the world, and won the CTOWIle
It is the real chriſtian that is the proper hero; who vanquiſhes the
world, and rejoices in a univerſal vićtory. * Nor does he (for he is far
ſuperior to the Grecian monarch) mourn that there is not another world
to be ſubdued, but lays hold on the eternal world of life, and in a ſacred
ſenſe takes the kingdom of heaven by violence too. Who in all the
world but the believer on Jeſus Chriſt can thus overcome the world?
6. This is he that came by water and blood, even Jeſus
Chriſt; not by water only, but by water and blood. And
it is the Spirit that beareth witneſs, becauſe the Spirit is
truth. 7. For there are three that bear record in heaven,
the Father, the Word, and the Holy Ghoſt; and theſe
three are one. 8. And there are three that bear witneſs
in earth, the ſpirit, and the water, and the blood ; and
theſe three agree in one. , 9. If we receive the witneſs of
men, the witneſs of God is greater: for this is the wit-
'neſs of God which he hath teſtified of his Son.
r
The faith of the chriſtian believer (or the believer in Chriſt) being
thus mighty and vićtorious, it had need to be well founded ; to be fur-
niſhed with unqueſtionable celeſtial evidence concerning the divine miſ-
fion, authority, and office of the º Jeſus ; and it is ſo he brings his
A. D. 8O.
credentials along with him ; and he brings them, in
he camé; and in the witneſs that attends him. . . . . …' . . .
I. In the way and manner by which he came; not barely by which,
he came into the world; but by and with which he came, and appeared,
and acted, as a Saviour in the world; This is he that came by, water and
blood. He came to ſave us from our fins; to give us eternal life, and
bring us to God; and that he might the more aſſuredly do this, he came
by, or with, water and blood; even Jeſús Christ. Jeſus, Chriſt, I ſay,
did ſo ; and none but he. And I ſay it again, not by or with water
only, but by and with water and blood, v. 6. Jeſus Christ came with water
and blood, as the notes and ſignatures of the true effectual Saviour of the
world.; and he came by water and blood, as the means by which he
would heal and ſave us. That he muſt and did thus come in his ſaving
office, may appear by our remembering theſe things : 1. We are inwardly
and outwardly defiled ; inwardly, by the power and pollution of fin in
our nature. For our cleanſing from this, we need ſpiritual water; ſuch
can reach the ſoul and the powers of it. Accordingly, there is in and
by Chriſt Jeſus, the washing of regeneration, and the renewing of the
Holy Ghost. And this was intimated to the apoſtles by our Lord, when
he waſhed their feet ;, and ſaid to Peter, who refuſed it, ... Eacept I wash
thee, thou hast no part in me. We are defiled outwardly, by the guilt
and condemning power of fin upon our perſons. By this we are ſepa-
rated from ğ, s -
ſence for ever. From this we muſt be purged by atoning blood. It is
the law or determination in the court .# heaven, that without shedding of
blood there shall be nº remission, Heb. 9. 22. The Saviour from fin
therefore muſt come with blood. 2. Both theſe ways of cleanſing were
repreſented in the old ceremonial inſtitutions, of God. ... Perſons and
things muſt be purified by water and blood. There were divers washings
and carnal ordinances impoſed till the time of reformation, Heb. 9, 10.
The ashes of a heifer, mixt with water, ſprinkling the unclean, ſanctifieth i
e purifying ºf the flesh, Heb. 9, 18. Numb. 19. 9. And likewiſe,
the way by which
to th
almost all things are, by the law, purged with blood, Heb. 9.22. As theſe
ſhew us our double defilement, ſo they indicate the Saviour's two-fold
Purgation. , 3. '. At and upon the death, of Jeſus Chriſt, his fide being
pierced with a º ſpear, out of the wound there immediately iſſued
water and blood... This the . apoſtle ſaw, and ſeems to have been
affected with the fight; he alone records it, and ſeems to reckon himſelf
obliged to record it, as containing ſomething myſterious in it; And he
that ſaw it, bare record, and his record is true. And he knoweth, being an
eye-witneſs, that he ſaith true, that ye might believe, and that ye may be-
lieve, this particularly, that out of his pierced fide forthwith there came
water and blood, John 19. 35. Now this water and blood are compre-
henfive of all that is neceſſary and effectual to our ſalvation. By the
water our ſouls are, waſhed and purified for heaven and the region of
ſaints in light. By the blood God is glorified, his law is honoured, and
his vindićtive excellences, are illuſtrated and diſplayed. Whom God hath
SetJörth, or purpoſed, or propoſed, a Propitiation through failh in his
blood, or a Propitiation in or by his blood through faith, to declare his
righteouſneft, that he may be just, and the Justifter of him that believeik in
Jeſús, Rom. 3.25, 26. By the blood we are juſtified, reconciled, and
preſented fighteous to, God. By the blood, the curſe of the law, being
fatisfied; the, purifying Spirit is obtained for the internal ablution of our |
natures. “ º hath redeemed us from the curſe of the law, that the
the promiſe of the Spirit, the promiſed Spirit, through faith,” Gal. 3.13,
that can be .." té to our ſalvation. They will conſecrate and ſanāśy:|
to that purpoſe all that Gºd ſhall appºint or make uſe ºf in order to that:
great end, “’He loved the church, and gave himſelf for it, that he
might ſánótify and cleanſe it with the waſhing of water by the word;
that he might preſent it to himſelf a glorious church,” Eph. 5. 25.27,
He who comes by water and blood, is an accurate perfect, Saviour. And
this is he who comes, by water and blood, even Jeſus, Chriſt Thus, we
fe; in what way and manner, or, if you pleaſe, with what utenſils, he
comes. "But we ſee his credentials alſo, ‘. . . . . . . . - .
, n > * > .
- d º * * *
II. In the witneſs thi & .
that Spirit to whom the perfecting of the works of God is uſually attri-
buted; And it is the Spirit that heareth witneſs, v. 6. It was meet that
the cºmmiſſioned Sayiour of the world ſhould have a conſtant Agent to
I JoHN, v.
and baniſhed from his favourable, gracious, beatific pre- |
The witneſſes on Earth.
| they were ſent: this was done in and by the Spirit of God; according
to the, Saviour’s own predićtion, “ He sh til glorify me, even when I ſhall
be rejećted and crucified by men, for he shall receive or take of mine ;
he ſhall not receive my immediate office, he ſhall not die and riſe again
for you ; but he shal; receive of mine ; ſhall proceed on the foundation I.
have laid, ſhall take up my inſtitution and truth and cauſe, and shall fur-
ther shew, it unto you, and by you to the world,” John 16. 14. And
then the apoſtle adds the commendation, or the acceptableneſs of this
witneſs; becauſe the Spirit is Truth, v. 6. He is the Spirit of God, and
cannot lie. There is a copy that would afford us a very ſuitable reading
thus; becauſe, or that, Christ is the Truth. And ſo it indicates the mat-
ter of the Spirit’s teſtimony, the thing which he atteſts, and that is, the
truth of Chriſt; And it is the Spirit that beareth wilnºſ; that Christ is the
Truth and conſequently that chriſtianity, or the chriſtian religion, is
the truth of the day, the truth of God. But it is not meet that one or
two copies ſhould alter the text ; and our preſent reading is very agree-
able ; and ſo we retain it. ... The Spirit is Truth. He is indeed the Spirit
of truth, John 14. 17. And... that the Spirit is Truth, and a Witheſs
worthy of alli acceptation, appears in that he is a heavenly Witneſs, or
one of the witneſſes that in and from heaven bare teſtimony concerning
the truth and authority of Chriſt. Becauſe (or ſor) there ſtre three that
bare record in keaven, the Father, the Word, and ihe Holy Ghost, and
theſe three are one. And ſo v. 7. moſt appoſitely occurs, as a proof of
the authenticity of the Spirit’s teſtimony; he muſt needs be true, or even
truth itſelf, if he be not only a Witneſs in heaven, but even one (not in
teſtimony only, for ſo an angel may be, but in being and eſſence) with
the Father and the HZord. w
But here we are ſtept in our courſe by the conteſt there is about the
genuineneſs of v. 7. It is alleged that many old Greek manuſcripts
have it not. We ſhall not here enter into the controverſy. It ſhould
ſeem that the critics are not agreed what manuſcripts have it, and what
not; nor do they ſufficiently inform us of the integrity and value of the
manuſcripts they peruſe. Some may be ſo faulty, as I have an old
printed Greek Teſtament ſo full of errata, that one would think no
critic would eſtabliſh a various le&tion thereupon. But let the judicious
collators of copies manage that buſineſs. There are ſome rational fur-
miſes that ſeem to ſupport the preſent text and reading. A8, -
1. If we admit v. 8. in the room of v. 7. it looks too like a tautology
and repetition of what was included in v. 6. “This is he that came by
water and blood, not by water only, but by water and blood ; and it is.
the Spirit that beareth witneſs. For there are three that bear witneſs;
the Spirit, the water, and the blood.” This does not affign near ſo
noble an introdućtion of theſe three witneſſes, as our preſent reading
does.
2. It is obſerved that many copies read that diſtinétive clauſe, upon
the earth ; There are three that bear record upon the earth ; now this
bears a viſible oppoſition to ſome witneſs or witneſſes elſewhere, and
therefore we are told, by the adverſaries of the text, that this clauſe
muſt be ſuppoſed to be omitted in most books that want v. 7. But it
ſhould for the ſame reaſon be ſo in all. Take we v. 6. This is he that


| came by water and blood. And it is the Spirit that beareth witneſs, becauſe
the Spirit is truth. It would not now naturally and properly be added,
For there are three that bear record on earth ; unleſs we ſhould ſuppoſe
*: º, . A's ... ºe -- 'a * - - - - - - - - - | that the apoſtle would tell us that all the witneſſes are ſuch as are on
bleſſing of Abraham might come on the Gentiles, that we might receive
earth, when yet he would aſſure us that one is infallibly true, or even
| Truth itſelf.
&c. The water, as well as the blood, iſſued out of the fide of the ſacri- |
ficed Redeemer. The water and the bloºd then, comprehend all things |
3. It is obſerved, that there is a variety of reading even in the Greek
text, as in v. 7. Some copies read Éy sial—are one ; others (at leaſt the
Compluteºfian) sis tº fly siaty—are to one, or agree in one ; and in v. 8.
| and the Father are one.
ll is with me.
ł forter.
ſupport his work, * teſtify of him to the world. It was meet that a
divine power ſhould attend him, his goſpel and ſervants; and notify to
Y
the world, upon what errand and office they came, and by what authority
(in that part that it is ſuppoſed ſhould be admitted,) inſtead of the com-
| mon iv tº yº—in earth, the Complutenſian reads ini. rās yżs—upon earth,
which ſeems to ſhew that that edition depended upon ſome Greek autho-
rity, and not merely, as ſome would have us believe, upon the authority
either of the vulgar Latin, or of Thomas Aquinas ; though his teſtimony
may be added thereto.
4. W. 7, is very agreeable to the ſtyle and the theology of our apoſ-
- - 1. . . . . . . . . . . . ; ; ; ; ; ; ; ; || tle 5. 3S2
t attends him, and that is, the divine Spirit;
(1.) He delights in the title—The Father; whether he indicates.
thereby God only, or a divine perſon diſtinguiſhed from the Son. “I
And yet I am not alone ; becauſe the Father
I will pray the Father, and he ſhall give you another Com-
If any man love the world, the love of the Father is not in him.
Grace be with—and peace from God the Father, and from the Lord
}Jeſus Chriſt, the Son of the Father,” 2 John, 3. Then,
A.D. 80.
The Witneſſes in Heaven.
1 JOHN, V.
(2.) The name, the Word, is known to be almoſt (if not quite) pecu-
liar to this apoſtle. Had the text been deviſed by another, it had been
more eaſy and obvious, from the form of baptiſto, and the common lan-
guage of the church, to have uſed the name son inſtead of that ºf the
Word. As it is obſerved, that Tertullian and Cyprian uſe that name,
even when they refer to this verſe; or it is made an obječtion againſt
their referring to this verſe, becauſe they ſpeak of the Son; not the Word;
and yet Cyprian’s expreſſion ſeems to be very clear by the citation of
Facundus himſelf. “Quod Johannas apcſtoli teſtimonium B, Cyprianus,
Carthaginenſis antiſtes et martyr, in epiſtolà five libro, quem āśTrini.
tate ſcripfit, de Patre, Filio, et Spirituſančto dićtum intelligits; ait enim,
Dicit Dominus, Ego et Pater unum ſumus; et iterum de Patre, Filio,
et Spiritu ſanéto ſcriptum eſt, Ethi tres unum ſant.—Bleſſed Cyprian,
the Sarthaginian Biſhop and Martyr, in the epiſtle or book he wrote com.
Seruing the Trinity, confidered the teſtimony of the apoſtle John as relat-
ing to the Father, the Son, and the Holy Spirit; for he ſays, The Lord
ſays, I and the Father are one ; and, again, Theſe three are one.” Now
it is no where written that theſe are one, but in v. 7. It is probable then
that St. Cyprian, either depending on his memory, or rather intending
things more than words, perſons more than names, or calling perſons by
their names more uſual in the church, (both in popular and polemic diſ.
courſes,) called the ſecond by the name of the Son rather than of the
*"ord. If any man can admit Facundus’ fancy, that St. Cyprian meant
that the Spirit, the water, and the blood, were indeed the Father, Word,
and Spirit, that St. John ſaid were one, he may enjoy his opinion to him.
felf. For, [1..] He muſt ſuppoſe that Cyprian not only changed all the
names, but the apoſtle’s order too. For the blood, (the Son,) which
Cyprian puts ſecond, the apoſtle puts laſt. And, [2.] He muſt ſuppoſe
that Cyprian thought that by the blood which iſſued out of the fide of
the Son, the apoſtle intended the Son himſelf, who might as well have
been denoted by the water; that by the water which alſo iſſued from
the fide of the Son, the apoſtle intended the perſon of the Holy Ghoſt ;
that by the Spirit, which in v. 6. is ſaid to be Truth, and in the goſpel
is called the Spirit of truth, the apoſtle meant the perſon of the Father;
though he is no where elſe ſo called when joined with the Son and the
Holy Ghoſt. We require good proof that the Carthaginian father
could ſo underſtand the apoſtle. He who ſo underſtands him, muſt be-
lieve too that the Father, Son, and Holy Spirit, are ſaid to be three
Witneſſes on earth. [3] Facundus acknowledges that St. Cyprian
fays, that of his three it is written, Et hi tres unum sunt—and these
three are one. Now theſe are the words, not of v. 8, but of v. 7.
They are not uſed concerning the three on earth, the Spirit, the water,
and the blood; but the three in heaven, the Father, and the Word, and
the Holy Ghoſt. So we are told that the author of the book De bap-
tisino ſtarcticorum, allowed to be contemporary with Cyprian, cites St.
John’s words, agreeably to the Greek manufcripts and the ancient ver-
ſions, thus, “Ait chim Johannes de Domino noſtro in epiſtolà nos docens,
Hic eſt qui venit per aquam et ſanguinem, Jeſus Chriſtus, non in acqua
tantùm, ſed in acquá et ſanguine; et Spiritus eſt qui teſtimonium per.
hibct, quia Spiritus eſt veritas; quia tres teſtimonium perhibent, Spiritus ||
et aqua et ſanguis, et iſti tres in unum ſunt—For John, in his epiſtle,
ſays concerning our Lord, This is he, Jeſus Chriſt, who came by water, '
and blood, not in water only, but in water and blood; and it is the Spirit
that bears witneſs, becauſe the Spirit is truth; for there are three that
bear witneſs, the Spirit, the water, and the blood, and theſe three agree
in one.” If all the Greek manuſcripts and ancient verſions ſay concern-
ing the Spirit, the water, and the blood, that, in unum sunt—they agree
in one, then it was not of them that Cyprian ſpake, whatever variety.
there might be in the copies in his time, when he ſaid it is written, ununi
suct—they are one. And therefore Cyprian’s words ſeem ſtill to be a
firm teſtimony to v. 7... and an intimation likewiſe, that a forger of the
text would have ſcarcely ſo exactly hit upon the apoſtolical name for the
ſecond witneſs in heaven, the Word. Them, . . . .
(3.) As this apoſtle only records the hiſtory of the water and blood
flowing out of the Saviour’s fide, ſo it is he only, or he principally, who
regiſters to us the Saviour’s protoiſe and predićtion of the Holy Spirit’s
coming to glorify him, and to teſtify of him, and to convince the world
of its own unbelief, and of his righteouſneſs, as in his goſpel, ch. 14.
16, 17, 26.—15. 26.-16. 7... 15. It is moſt ſuitable them to the dic-
tion and to the goſpel of this apoſtle, thus to mention the Holy Ghoſt |
as a Witneſs for Jeſus Chriſt. Then, * - * - • *
5. It was far more eaſy for a tranſcriber, by turning away his eye, or
by the obſcurity of the copy, it being obliterated or defaced on the top
or bottom of a page, or worn away in ſuch materials as the ancients had
to write upon, to loſe and omit the paſſage, than for an interpolater to
deviſe and inſert it; he muſt be very bold and impudent, who could hope
to eſcape dete&ion and ſhame'; and profane too, who durſt venture to
make an addition to a ſuppoſed ſacred book. And, " ...,
6) It can ſcarcely be füppoſed, that, when the apoſtle is repreſenting
the ſtrength of the chriſtian's faith in overcoming the world, and the
foundation it relies upon in adhering to Jeſus Chriſt, and the various
teſtimony that was given to Jeſus Chriſt in the world, he ſhould omit
the ſupreme teſtimbny that attended him, eſpecially when we confider
that he meant to infer, as he does, (v. 9.) If we receive the witneſs of
men, the witneſs of God is greater ; for this that he had rehearſed before,
is the witness of God, which he hath. testifted” of his Son. Now in the
| three witneſſes on earth, there is neither all the witneſs of God, nor in-
deed any witneſs who is truly and immediately God. The Antitrinita.
rian oppoſers of the text will deny that either the Spirit, or the water,
or the blood, are God himſelf; and others may ſay that the Spirit here
is ſome created effect of God; but, upon our preſent reading, here is a
noble enumeration of the ſeveral witneſſes and teſtimonies ſupporting the
truth of the Lord Jeſus, and the divinity of his inſtitutián here is the
moſt excellent abridgment or breviate of the motives tº faith in Chriſt,
of the credentials the Saviour brings with him, and of the evidences of
or Chriſtianity, that is to be found, I think, in the book of God; upon
which fingle account, even waving the doćtrine of the divine Trinity,
the entire text is worthy of all acceptation. . . . " º -
Having theſe rational grounds on our fide, we proceed. The apoſtle,
having told us that the Spirit that bears witneſs to Chriſt is truth, ſhews
us that he is ſo, by aſſuring us that. he is it'Heaven, and that there are
others alſo who cannot but"be true, or truth itſelf, concurring in teſti-
mony with him : “For there are three that bear recordin heaven, the
Father, the Word, and the Holy Ghoſt, and theſe three are one,” v. 7.
Here is a Trinity. of heavenly Witneſſes; ſuch as have teſtified and
vouched to the worlä'the'veracity and authority of the Lord Jeſus in his
| office and claims; where the firſt that occurs in order, is, the Father; he
º
ſet his ſeal to the commiſſion of the Lord' CHFiſt'ail the while he was
here; more eſpecially, (1.) In proclaiming him at his baptiſm, Matth.
3, 17. Then, (2) In confirming his cliãačić'at she'ſ ausfiguration,
Matth. 17. 5. Then, (3.) In accompanying hiº with miraculous
power and works ; “If I do not the wiłłks ºf my Father, believe me
not ; but if I do, though ye believe not. ñe; Hélieve tilé works, that ye
may know and believe that the Father is in me, alº in him,” John
10. 37,38. (4.) In avouching at his death, Matthè27. 54. (5.) In
raiſing him from the dead, and receiving him up to his glory; He shall
convince the world—of righteousness, because I go to hiſ Faiher, and ye
Jee me no more, John 16. 10. and Rom. 1. 4. The 'ſecond Witneſs is
the Word ; a myſterious name, importing the higheſt nature that belongs
to the Saviour Jeſus Chriſt ; wherein he exiſted before the world was,
whereby he made the world, and whereby º; God' with the
Father. He muſt bear witneſs to the human nature, or to the man
Chriſt Jeſus, in and by whom he redeemed and ſaved us; and he bore
witneſs, [1..] By the mighty works that he wrought; (John 5, 17.)
My Father worketh hitherto, and I work...[2] In conferring a glory
upon him at his transfiguration ; And we beheld his glory, the glory $ 2
the Only-begotten of the Father, John I. 14. º;
the dead; (John 2, 19.). Destroy this temple, an in three days will I
raise it up. The third Witneſs is the Holy Ghoſt,"ºr the Hil Spirit;
an auguſt, venerable name, the Poſſeſſor, Proprieter, and Authºr of holi.
neſs. True and faithful muſt he'be, to 'whom the Spirit of #ſ. ſets
- \.
his ſeal and ſolemn teſtimony. So he did to the Lord Jefüß"thä’Head
of the chriſtian world; afid that in ſuch `ilitances as theſe ; first, In
the miraculous produćtion of his inmaculate himaniatute in the Virgin’s
womb ; The Holy Ghost shall come #pon’ thee, Luke *f; §§ Se-
condly, In the viſible ". ...";in #The Hºl *Ghost
descended in a bodily shape, Luke 3,22; &c. Thirdly, In, an ºffeótual
conqueſt of the ſpirits of helland darkneſs: “If I caſt out devils by the
Spirit of God, then the kingdom"df Göd is come untē"you.” Matth,
12. 28. Fºurthly, In the viſible potent deſcent upon the apoſtles, tdº
furniſh them with gifts and powers to preath him and his goſpel to the
world after he himſelf was gone to heaven, A&ts 1. 4,5:-2.2.4, &c.
| Fifthly, In ſupporting the name, goſpel, and intereſt of Chriſt; by miracu-
lous gifts and operations by and upon the diſci Bles, and iº churches, for
two hundred years, 1 Cor. 12.7. Concerning which ſee Dr. Whitby's
excellent diſcourſe in the preface to the ſecond Völume bf his"Commentary
- i t . . . . *). : t i < t , ; ; * * * * !... . . - ' ' ' 'Yº. -
| on the New Testament. Theſe are witneſſes in héâvén ; and they bear
- ... . . ca. rº'. rig riº, swº ºr r * * * * *.* tº •. S
record from heaven; and they are one. It'ſhould ſeem not only in teſ.
A.D. 80. . . .
timony, (for that is implied in their being three witneſſes, to one and the
ſame thing,) but upon a higher account, as they are in heaven; they are
one in their heavenly being and eſſence; and, if one with the Father,
they muſt be one God. - .
To theſe there is oppoſed, though with them conjoined, a trinity of
witneſſes on earth, ſuch as continue here below ; “And theſe are three
that bear witneſs on earth, the ſpirit, the water, and the blood ; and |
theſe three agree in one,” v. 8. Of theſe witneſſes the firſt is the spirit.
This muſt be diſtinguiſhed from the perſon of the Holy Ghoſt who is in
heaven. We muſt ſay then, with the Saviour, (according to what is
reported by this apoſtle,) that which is born of the Spirit, is spirit, John
3. 6. The diſciples of the Saviour are, as well as others, born after the
fleſh. They come into the world endued with a corrupt carnal diſpoſi-
tion, which is enmity to God. This diſpoſition muſt be mortified and
aboliſhed. A new nature muſt be communicated. Old luſts and cor-
ruptions muſt be eradicated, and the true diſciple become a new creature.
The regeneration and renovation of ſouls are a teſtimony to the Saviour.
It is his actual though initial ſalvation. It is a teſtimony on earth, be-
cauſe it continues with the church there, and is not performed in that
conſpicuous aſtoniſhing manner in which figns from heaven are accom-
pliſhed. To this Spirit belong not only the regeneration and converſion
of the church, but its progreſſive ſanétification, vićtory over the world,
her peace and love and joy, and all that grace by which ſhe is made meet
for the inheritance of the ſaints in light. Then the ſecond it the water.
This was before confidered as a means of ſalvation, now as a teſtimony to
the Saviour himſelf, and intimates his purity and purifying power. And
ſo it ſeems to comprehend, 1. The purity of his own nature and conduct
in the world; he was holy, harmless, and undefiled. 2. The teſtimony
of John’s baptiſm, who bore witneſs of him, prepared a people for him,
and referred them unto him, Mark 1.4, 7, 8. 3. The purity of his
own, doćtrine, by, which ſouls are purified and waſhed ; Now ye are clean
through the word that I have spoken unto you, John 15.3. 4. The
aćtual and ačtive purity and holineſs of his diſciples. His body is the
holy catholic church. Seeing ye have purified your souls in obeying the
truth through the Spirit, I Pet. 1. 22. And this figned and ſealed by,
5. The baptiſm that he has appointed for the initiation or introdućtion
of his diſciples; in which he fignally (or by that ſign) ſays, Except I
wash thee, thou hast no part in me. Not the putting away the filth of the
flesh, but the answer of a good conscience toward God, 1 Pet. 3. 21. The
third witneſs is, the blood: this he ſhed; and this was our ranſom. This
teſtifies for Jeſus Chriſt; (1) In that it ſealed up and finiſhed the ſa-
crifices of the Qld. Teſtament; Christ, our Passover, was sacrificed for us.
(2.) In that it confirmed his own predićtions, and the truth of all his
miniſtry and doërine, John 18.37. (3.) In that it ſhewed unparal-
leled love to God, in that he would die a ſacrifice to his honour and
glory, in making atonement for the fins of the world, John 14. 30, 31.
(4.) In that it demonſtrated unſpeakable love to us; and none will de-
ceive thoſe whom they entirely love, John 14. 13.15. (5.) In that it
demonſtrated the difintereſtedneſs of the Lord Jeſus as to any ſecular in-
tereſt and advantage. No impoſtor and deceiver ever propoſes to himſelf
contempt and violent cruel death, John 18. 36. (6.) In that * lays
obligation on his diſciples to ſuffer and die for him. No deceiver would
invite proſelytes to his fide and intereſt at the rate that the Lord Jeſus
did., “Ye, ſhall be hated, of all men for my ſake. They ſhall put you
out of their ſynagogues; and the time comes that whoſoever kills you,
will think that he doeth God ſervice,” John 16. 2. He frequently calls
his ſervants to a conformity with him in ſufferings. Let us go forth
therefore unto him, without the camp, bearing his reproach; (Heb. 13.13.)
which ſhe%.that neither he nor his kingdom. is of this world. Then,
(7.) The benefits accruing and procured by his blood, (well under.
ſtood,) muſt immediately demonſtrate that he is indeed the Saviour of
the world. , And then, (8.) Theſe are ſignified, and ſealed in the inſti-
tution of his own ſupper ; This is my blood of the New Testament,
(which ratifies the New Teſtament,) which is shed for many, for the re.
mission of sins, Matth. 26, 28. ... Such are the witneſſes on earth. Such
is the various teſtimony given to the Author of our religion. No won-
der if the rejećter of all this evidence be judged as a blaſphemer of the
Spirit of God, and be left to periſh without remedy in his fins. Theſe
three witneſſes (being more different than the three former) are not ſo
properly ſaid to be one, as, to be for one ; to be for one and the ſame
purpoſe and cauſe ; or to agree in one ; in one and the ſame thing among
themſelves, and in the ſame teſtimony with thoſe who bear record from
heaven. . . . . . . . . . . . . . . . . . . . .
The apoſtle juſtly concludes, “If we receive the witneſs of men, the
1 John, V.
The Efficacy of Faith.
witneſs of God is greater; for this is the witneſs of God, that he hath
teſtified of his Son,” v. 9. Here we have, [1..] A ſuppoſition, well
founded upon the premiſes. Here is the witneſs gf God; the witneſs
| whereby God hath teſtified of his Son ; which ſurely muſt intimate ſome
immediate irrefragable teſtimony, and that of the Father concerning his
Son ; he has by himſelf proclaimed and avouched him to the world.
[2.] The authority and acceptableueſs of his teſtimony and that argued
from the leſs to the greater ; If we receive the witneſs of men, (and
ſuch teſtimony is and muſt be admitted in all judicatories and in all ua-
tions,) the witneſs of God is greater... ... It is truth itſelf, of higheſt
authority and moſt unqueſtionable infallibility. And then there is, [3.]
The application of the rule to the preſent caſe ; For this is the witness, and
here is the witneſs, of God even of the Father, as well as of the Word and
Spirit, which he hath testified of, and wherein he hath atteſted, his Son. God,
that cannot lie, hath given ſufficient aſſurance to the world, that Jeſus
Chriſt is his Son : the Son of his love, and Son by office, to reconcile
and recover the world unto himſelf; he teſtified therefore the truth and
divine original of the chriſtian religion, and that it is the ſure appointed
way and means of bringing us to God.
10. He that believeth on the Son of God hath the wit-
neſs in himſelf: he that believeth not God hath made him
a liar; becauſe he believeth not the record that God gave
of his Son. 11. And this is the record, that God hath
given to us eternal life; and this life is in his Son. 12.
He that hath the Son hath life; and he that hath not the
Son of God hath not life. 13. Theſe things have I writ-
ten unto you that believe on the name of the Son of God;
that ye may know that ye have eternal life, and that ye
may believe on the name of the Son of God.
In theſe words we may obſerve, º
I. The privilege and ſtability of the real chriſtian ; He that believeth
on the Son of God, hath been prevailed with unfeignedly to cleave to him
for ſalvation, hath the witneſs in himself, v. 10. He hath not only the
outward evidence that others have, but he hath in his own heart a teſti-
mony for Jeſus Chriſt. He can allege what Chriſt and the truth of
Chriſt have done for his ſoul, and what he has ſeen and found in him.
As, 1. He has deeply ſeen his fin, and guilt, and miſery, and his abun-
| on towards a better.
dant need of ſuch a Saviour. 2. He has ſeen the excellency, beauty,
and office of the Son of God, and the incomparable ſuitableneſs of ſuch
a Saviour to all his ſpiritual wants and ſorrowful circumſtances. 3. He
ſees and admires the wiſdom and love of God in preparing and fending
ſuch a Saviour to deliver him from fin and hell, and to raiſe him to pardon,
peace, and communion with God. 4. He has found and felt the power
of the word and doćtrine of Chriſt, wounding, humbling, healing, quicken-
ing, and comforting his ſoul. 5. He finds that the revelation of Chriſt,
as it is the greateſt diſcovery and demonſtration of the love of God, ſo it
is the moſt apt and powerful means of kindling, fomenting, and inflaming
love to the holy bleſſed God. 6. He is born of God by the truth of
Chriſt, as v. 1. He has a new heart and nature ; a new love, diſpoſition,
and delight, and is not the man that formerly he was. 7. He finds yet
ſuch a conflićt with himſelf, with fin, with the fleſh, the world, and invi-
fible wicked powers, as is deſcribed and provided for in the doćtrine of
Chriſt. 8. He finds ſuch proſpects and ſuch ſtrength afforded him by the
faith of Chriſt, that he can deſpiſe and overcome the world, and travel
- 9. He finds what intereſt the Mediator has in
heaven, by the audience and prevalence of thoſe prayers that are ſent
thither in his name, according to his will, and through his interceffion.
| 10. He is begotten again to a lively hope, to a holy confidence in God,
in his good will and love; to a pleaſant vićtory over terrors of conſcience,
: dread of death and hell; to a comfortable proſpect of life and immor-
tality, being enriched with the earneſt of the Spirit, and ſealed to the
day of redemption. Such aſſurance has the goſpel believer ; he has a
witneſs in himſelf. Chriſt is formed in him, and is growing up to the
fulneſs and perfeótion, or perfeót image of Chriſt in heaven. . . . . .
II. The aggravation of the unbeliever’s fin; the fin of unbelief; He
that believeth not God, hath made him a liar. He does, in effect, give
God the lie; becauſe he believeth not the record that God gave of his Son,
v. 10. He muſt believe, either that God did not ſend his Son into the
world, when he has given us ſuch manifold evidence that he did ; or that
| Jeſus Chriſt was not the Son of God, when all that evidence relates to
A. D. 8O.
The Sin unto Death.
I JOHN, V.
and terminates upon him ; or that he ſent his Son to deceive the world
and to lead it into error and miſery; or, that he permits men to diviſe a
religion, which in all the parts of it, is a pure, holy, heavenly, undefiled
inſtitution, and ſo worthy to be embraced by the reaſon of mankind, and
yet is but a deluſion and a lie; and then lends them his Spirit and power
to recommend and obtrude it upon the world ; which is to make God
the Father, the Author, and Abettor of the lie. * . .
III. The matter, the ſubſtance, or contents of all this divine teſtimony
concerning Jeſus Chriſt; And this is the record, that God hath given to
us eternal life, and this life is in his Son, v. 11. This is the ſum of the
goſpel. This is the ſum and epitome of the whole record given us by all
the aforeſaid fix witneſſes. 1. That God hath given to us eternal life.
He has defigned it for us in his eternal purpoſe. He has prepared all
the means that are neceſſary to bring us thither. He has made it over
to us by his covenant and promiſe. And he ačtually confers a right and
title thereto on all who believe on and aćtually embrace the Son of God.
Then, 2. This life is in the Son. The Son is Life ; eternal life in his
own effence and perſon, John 1. 4. 1 John 1. 2. He is eternal Life to
us ; the Spring of our ſpiritual and glorious life, Col. 3. 4. From him
life is communicated to us, both here and in heaven. And thereupon it
muſt follow, (1.) He that hath the Son, hath life, v. 12. He that is
united to the Son, is united to life. He who hath a title to the Son,
hath a title to life, to eternal life. Such honour hath the Father put
upon the Son : ſuch honour muſt we put upon him too. We muſt come
and kiſs the Son, and we ſhall have life. (2.) He that hath not the Son
of God, hath not life, v. 12. He continues under the condemnation of
the law ; (John 3. 36.) he refuſes the Son, who is Life itſelf, who is
the Procurer of life, and the Way to it; he provokes God' to deliver
him over to endleſs death for making him a liar; fince he believes not
this record that God hath given concerning his Son.
IV. The end and reaſon of the apoſtle's preaching this to believers.
1. For their ſatisfaction and comfort; “Theſe things have I written
unto you that believe on the name of the Son of God, that ye may know
that ye have eternal life,” v. 13. Upon all this evidence, and theſe wit.
neſſes, it is but juſt and meet that there ſhould be thoſe who believe on
the name of the Son of God. God increaſe their number 1. How much
teſtimony from heaven has the world to anſwer for 1 and to three wit-
meſſes in heaven muſt the world be accountable. Theſe believers have
eternal life. . They have it in the covenant of the goſpel; in the begin-
ning and firſt-fruits of it within them ; and in their Lord and Head in
heaven. Theſe believers may come to know that they have eternal life,
and ſhould be quickened, encouraged, and comforted, in the proſpect of
it : and they ſhould value the ſcriptures, which are ſo much written for
their conſolation and ſalvation. 2. For their confirmation and progreſs
in their holy faith ; And that ye may believe on the name of the Son of
God, (v. 13.) may go on believing. Believers muſt perſevere, or they
do nothing. To withdraw from believing on the name of the Son of
God, is to renounce eternal life, and to draw back unto perdition.
Therefore the evidences of religion and the advantage of faith are to be
preſented to believers, in order to hearten and encourage them to perſe-
vere to the end. -
14. And this is the confidence that we have in him,
that, if we aſk any thing according to his will, he heareth
us. 15. And if we know that he heareth us, whatſoever
we aſk, we know that we have the petitions that we de-
ſired of him. 16. If any man ſee his brother ſin a ſin
which is not unto death, he ſhall aſk, and he ſhall give him
life for them that ſin not unto death. There is a ſin unto
death: I do not ſay that he ſhall pray for it. 17. All un-
righteouſneſs is fin: and there is a fin not unto death.
Here we have, - * -
I. A privilege belonging to faith in Chriſt; and that is, audience in
prayer; “This is the confidence that we have in him, that, if we aſk any
thing according to his will, he heareth us,” v. 14. The Lord Chriſt
imboldens us to come to God in all circumſtances, with all our ſupplica-
tions and requeſts. Through him our petitions are admitted and ac-
cepted of God. The matter of our prayer muſt be agreeable to the
declared will of God. It is not fit that we ſhould aſk what is contrary
either to his majeſty and glory, or to our own good, who are his, and de-
pendent on him. And then we may have confidence that the prayer of
faith ſhall be heard in heaven.
Vol. W. No. 107.
! II. The advantage accruing to us by ſuch privilege; “If we know
that he heareth us, whatſoever we aſk, we know that we have the peti-
tions that we deſired of him,” v. 15. Great are the deliverances, mer-
cies, and bleſfings, which the holy petitioner needs. To know that his
| petitions are heard or accepted, is as good as to know that they are an-
ſwered; and therefore that he is ſo pitied, pardoned, counſelled, ſanétified,
aſſiſted, and ſaved, (or ſhall be ſo,) as he is allowed to aſk of God.
III. Dire&tion in prayer, in reference to the fins of others; “If any
man ſee his brother fin a fin which is not unto death, he ſhall aſk, and he
ſhall give him life for them that ſin not unto death. There is a ſin unto
death ; I do not ſay that he ſhall pray for it,” v. 16. Here we may
obſerve, 1. We ought to pray for others as well as for ourſelves ; for
our brethren of mankind, that they may be enlightened, converted, and
ſaved; for our brethren in the chriſtian profeſſion, that they may be fin-
cere, that their fins, may be pardoned, and that they may be delivered
from evils and the chaſtiſements of God, and preſerved in Chriſt Jeſus.
2. There is a great diſtinétion in the heinouſneſs and guilt of ſin; There
is a ſin unto death, (v. 16.) and there is a ſin not unto death, (v. 17.)
(1.) There is a ſºn unto death. All ſin, as to the merit and legal ſen-
tence of it, is unto death. “ The wages of fin is death ; and curſed is
every one that continueth not in all things that are written in the book
of the law, to do them,” Gal. 3. 10. But there is a ſin untò death, in
oppoſition to ſuch fin as is here ſaid not to be unto death. There is there-
; fore, (2.) A fin not unto death. That ſurely muſt be all ſuch fin as by
divine or human conſtitution may conſiſt with life; in the human conſti-
|tution with temporal or corporal life, in the divine conſtitution with cor-
iporal or with ſpiritual evangelical life. [1..] There are fins which, by
i human righteous conſtitution, are not unto death; as divers pieces of in-
|juſtice, which may be compenſated without the death of the delinquent.
In oppoſition to which there are fins, which, by righteous conſtitution,
are to death, or to a legal forfeiture of life; ſuch as we call captital
crimes. Then there are fins which; by divine conſtitution, are unto
death ; and that either death corporal; or ſpiritual and evangelical;
First, Such as are, or may be, to death corporal. Such may the fins be
either of groſs hypocrites, as Ananias and Sapphira, or, for aught we
know, of ſincere chriſtian brethren ; as when the apoſtle ſays: of the
offending members of the church of Corifith; For this cause many are
weak and ſickly among you, and many ſleep,” 1 Cor. 11.30. There
may be fin unto corporal death among thoſe who may not be condemned
with the world. Such fin, I ſaid, is, or may be, to corporattleath. The
divine, penal conſtitution in the goſpel, does not poſitively and peremp-
torily threaten death to the more viſible fins of the members of Chriſt,
but only ſome goſpel-chaſtiſement; for whom the Lord loveth he chaſ:
teneth; and scourgeth every son whom he receiveth, Heb. 12.6. There
is room left for divine wiſdom or goodneſs, or even goſpel-ſeverity, to de-
termine how far the chaſtiſement or the ſcourge ſhall proceed. And we
cannot ſay but that ſometimes it may (in terrorem—for warning to
others) proceed even to death. Then, Secondly, There are fins, which,
by divine conſtitution, are unto death ſpiritual and evangelical, that is,
are inconſiſtent with ſpiritual and evangelical life : with ſpiritual life in
the ſoul, and with an evangelical right to life above. Such are total im-
penitence and unbelief for the preſent; final impenitence and unbelief are
infallibly to death eternal; as alſo a blaſpheming of the Spirit of Gödiu
the teſtimony that he has given to Chriſt and his goſpel, and a total apoſ-
taſy from the light and convićtive evidence of the truth of chriſtian reli-
gion. Theſe are fins deriving the guilt of everisting death, Then
| comes, . . . . . . . * . . . . . . ; : I : . .
IV. The application of the direétion for prayer, according te the dif.
|ferent forts of fin thus diſtinguiſhed. The prayer is ſuppoſed to be for
life; He shall aſk, and he (God) shall give them liftº fife is to be
| aſked of God; he is the God of life ; he gives it when and to whom he
pleaſes, and takes it away, either by his cohſtitution” or providence; or
both, as he thinks meet. In the caſe of a brother’sº fins' which is not
(in the manner already mentioned) unto 'death, we may in faith and hope
pray for him; and "particularly for the life of ſoulsáñd body. But in
caſe of the fin unto death in the forementioned ways; we have no allow-
ance to pray. Perhaps the apoſtle's expreſſion, I do not say, He shall
pray for it, may intend no more than, “I have no promiſe for you in
$ , ;
that caſe ; no foundation for the prayer of faith.” “I. The laws of puni.
tive juſtice muſt be executed, for the common ſafety and beñefit of man-
kind ; and even an offending brother in ſuch a caſe miſt be refighed to
public juſtice, (which in the foundation of it is divine,) and at the ſame
time alſo to the mercy of God. 2. The removal of evangelical penal-
ties, (as they may be called,) or theg” of deaths”(which may
8
A.D. 80.
I JOHN, V.
ſeem to be ſo conſequential upon, or inflićted for, ſome particular fin,) ||
can be prayed for only conditionally or proviſionally, that is, with proviſo
that it conſiſt with the wiſdom, will, and glory of God that they ſhould
be removed, and particularly ſuch death prevented. 3. We cannot
pray that the fins of the impenitent and unbelieving ſhould, while they
are ſuch, be forgiven them ; or that any mercy of life or ſoul, that ſup-
poſes the forgiveneſs of fin, ſhould be granted to them, while they con-
tinue ſuch. But we may pray for their repentance, (ſuppoſing them
but in the common caſe of the impenitent world,) for their being en-
riched with faith in Chriſt, and thereupon for all other ſaving mercies.
4. In caſe it ſhould appear that any have committed the irremiſſible blaſ-
phemy againſt the Holy Ghoſt, and the total apoſtaſy from the illuminat-
ing convićtive powers of the chriſtian religion, it ſhould ſeem that they are
not to be prayed for at all. For, what remains but a certain fearful expecta-
tion of judgment, to consume such adversaries 2 Heb. 10. 27. And theſe
laſt ſeem to be fins chiefly intended by the apoſtle by the names offins
unto death. Then, 5. The apoſtle ſeems to argue that there is fin that
is not unto death; thus, All unrighteouſneſs is sin ; (v. 17.) but were all
unrighteouſneſs unto death, (fince we have all ſome unrighteouſneſs to-
ward God or man, or both, in omitting and negle&ting ſomething that is
their due,) then we were all peremptorily bound over to death ; but
fince it is not ſo, (the chriſtian brethren, generally ſpeaking, having
right to life,) there muſt be fin that is not to death. Though there is
not venial fin, (in the common acceptation,) there is pardoned fin ; fin
that does not derive a plenary obligatiohto eternal death. If it were
not ſo, there could be no juſtifieation or continuance of the juſtified ſtate.
The goſpel-conſtitution on covenant abbreviates, abridges, or reſcinds the
- guilt of fin.’ 3. . . . . . . . . . . . . . . . . . . ; *...*, *, *, x -at- T \} . . . . . . . . . “ . . . .
" ; ; ; 4, 1, …" * 5 3 … . . . . . . . . . ‘
• ... ." . " . ºrs or {{º tº º
is. We know that whöſoever is born of
not; but he that is begotten of God, keepeth himſelf,
and that wicked, one toucheth him not. 19. And we
know that we are of God, and the whole world lieth in
wickedneſs. 20. And we know that the Son of God is
come, and hath given us an underſtanding, that we may
know him that is true; and we are in him that is true,
even in his Son Jeſus Chriſt. This is the true God, and
eternal life: "21. Little children, keep yourſelves from
U 34° S, \,\\ ' ' ' , º, ...' * 33 °. T. ', " : i
i_
__ " ", ! … fi : . . . . . . . . . . . . . ºf . , . . .
Here, we have, 31, rº
I. A recapitulation, of the
chriſtian believers : , , ...
1:...They are ſecured againſt fin, againſt the fulneſs of its dominion, or
the fulneſs of its; guilt ; We know that whosoever is born of God, (and
the belieyer in Chriſt is, born of God, v. 1.) sinneth not ; (v. 18.) sin-
nath mat with that fulneſs of heart and, ſpirit that the unregenerate do
privileges and advantages of the ſound
(as was ſaid, ch. 3, 6.9.) and conſequently not with that fulneſs of guilt
that attends the fins of others; and ſo he is ſecured againſt that fin that
is unavoidably, unto death, or that infallibly binds the finner over unto
the wages of eternal death ; the new nature, and the inhabitation of the
divine, Špirit, thereby, prevent the admiſſion of ſuch unpardonable fin.
2. They are, fortified, againſt the Devil’s deſtructive attempts; He
#.º.º.º...". . enabled to guard him- |
e " ', him not, (v. 18.) that is, the wicked
one, mayangº tough him, to death. . It ſeems, not to be barely a narra-
ſelf, and the picked, one, #ouchelhºh
tion of the duty on,the practice of the regenerate ; but an indication of
their power by virtue of their regeneration ; they are thereby prepared
and principled againſt the fatal touches, the ſting, of the wicked one ;
he touches, not their ſouls, to infuſe that, venom ºthere that he does to
oubers, or to expel, that, regeneratiye, principle that is an antidote to his
poiſon, or to induce them to that fin that by the goſpel-conſtitution con-
veys an indiſſoluble obligation to eternal death ; he may prevail too far
with them, to draw them to ſome à&ts of fin-3 but it ſeems to be the
deſign of the apoſtle to aſſert that their regeneration ſecures them from
ſugh aſſaults of the Devil, ań, will bring them into the ſame caſe and
ačual'condemnation with the Devil. . . . . . . . . . .
3. They are on Göd’s fide and intereſt, in oppoſition to the ſtate of the
world ; And we know that we are ºf God, and the whole world lieth in
wickedneſs, v. 19. Mankind are divided into two great parties or domi-
uicas, that which belongs to God, and that which belongs to wicked-l
God, finneth |
| he has all the excellencies, beauties, and riches, of the living and true
|
|
here, ch. 1. 2.
* *
ſ
p
|
The ſpiritual Family.
neſs, or to the wicked one. The chriſtian believers belong to God;
they are of God, and from him, and to him, and for him; they ſucceed
into the right and room of the ancient Iſrael of God, of whom it is ſaid,
The Lord’s people is his portion, his eſtate in this world; Jacob is the lot
of his inheritance, the dividend that is fallen to him by the lot of his own
determination; (Deut. 32. 9.) while, on the contrary, the whole world,
the reſt, being by far the major part, lieth in wickedneſs, in the jaws, in
the bowels of the wicked one. There are indeed, were we to conſider
the individuals, many wicked ones, many wicked ſpirits, in the heavenly
or the ethereal places; but they are united in wicked nature, policy;
and principle, and they are united alſo in one head; there is the prince
of the devils and of the diabolical kingdom; there is a head of the malig-
nity and of the malignant world; and he has ſuch ſway here, that he is
called the god of this world. Strange, that ſuch a knowing fpirit ſhould
be ſo implacably incenſed againſt the Almighty and all his intereſts,
when he cannot but know that it muſt end in his own overthrow and ever-
laſting damnation How tremendous is the judgment of God upon that
wicked one 1 May the God of the chriſtian world continually demoliſh
his dominion in this world, and tranſlate ſouls into the kingdom of his dear
Son 1 - -
4. They are enlightened in the knowledge of the true eternal God;
“And we know that the Son of God is come, and hath given us an under-
standing, that we may know him that is true, v. 20. The Son of God is
come into our world, and we have ſeen him, and know him by all the
evidence that has already been aſſerted; he hath revealed unto us the
true God, (as John 1. 18.) and he hath opened our minds too to under-
ſtand that revelation; given us an internal light in our underſtandings,
|| whereby we may diſcern the glories of the true God; and we are aſſured
that it is the true God that he hath diſcovered to us; he is infinitely ſu-
perior in purity, power, and perfeótion, to all the gods of the Gentiles;
God; it is the ſame God that, according to Moſes’ account, made the
heavens and the earth; the ſame who took our fathers the patriarchs
into peculiar covenant with himſelf; the ſame who brought our anceſ.
tors out of Egypt, who gave us the fiery law upon mount Sinai; who
gave us his holy oracles, and promiſed the call and converſion of the Gen-
tiles; by his counſels and works, by his love and grace, by his terrors
and judgments, we know that he, and he alone, in the fulneſs of his being,
is the living and true God.” It is a great happineſs to know the true
God; to know him in Chriſt, is eternal life, John 17. 3. It is the glory
of the chriſtian revelation, that it gives the beſt account of the true God,
and adminiſters the beſt eye-ſalve for our diſcerning of the living and true
God.
5. They have a happy union with God and his Son; “And we are in
him that is true, even (or aid) in his Son: Jeſus Christ, v. 20. The
Son leads us to the Father, and we are in both ; in the love and favour
of both ; in covenant and federal alliance with both ; in ſpiritual con-
junétion with both by the inhabitation and operation of their Spirit : and
that you may know how great a dignity and felicity this is, you muſt
remember, that this true one is the true God and eternal Life ;” (or
rather, as it ſhould ſeem a more natural conſtruction;) “This ſame Son
of Göd is himſelf alſo the true God and eternal Life,” (John I. I. and
ſo that in union with either, much more with both, we
are united to the true God, and eternal Life.”
Then we have, -
II. The apoſtle’s concluding monition: “Little children,” (dear
children, as it has been interpreted,) “ keep yourſelves from idols, v. 21.
Since ye know the true God, and are in him, let your light and love
guard you againſt all that is advanced in oppoſition to him, or competi-
tion with him ; flee from the falſe gods of the heathen world ; they are
not comparable to the God whoſe you are, and whom you ſerve ; adore.
not your God by ſtatues and images which ſhare in his worſhip ; your
God is an incomprehenfible Spirit, and is diſgraced by ſuch ſordid repre-
ſentations; hold no communion with your heathen neighbourg in their
idolatrous worſhip ; your God is jealous, and would have you come out,
and be ſeparated from among them : mortify the fleſh, and be crucified
to the world, that they may not uſurp the throne and dominion in the
heart, which is due only to God ; the God whom you have known, is .
he who made you, who redeemed you by his Son, who has ſent his goſ-
pel to you, who has pardoned your fins, begotten you unto himſelf by
his Spirit, and given you eternal life ; cleave to hira in faith, and love,
and conſtant obedience, in oppoſition to all things that would alienate
your mind and heart from God. To this living and true God be glory
and dominion for ever and ever. Amen.” - - -

*—
AN
E x P o s I T 1 o N,
WITH t
19tactical fl)bgctuationg, t
r − s. OF THE s
* S E. C. O N D E P I S T L. E .
OF
J O H N.
—Y- 3–
H-
-
—a–
smºsº
*
J , (4 ^: . Fºr tº ". . . . . . . .
HERE we find a canonical epiſtle inſcribed, principally, not only to a fingle perſon, but to one alſo of the ſofter ſex. And why not to one of that
fex In goſpel-redemption-privilege and dignity, there is neither male nor female, they are both one inſchrist Jeſúsaiaur Lord himſelf neglected
his own repaſt, to commune with the woman of Samaria, in order to ſhew her the fountain of life; and when, almoſt expiring upon the croſs, he
would with his dying lips bequeath his bleſſed mother to the care of his beloved diſciple, and thereby inſtrućt him to reſpect female diſciples for
the future: it was to one of the ſame ſex that our Lord choſe to appear firſt after his return from the grave, and to ſend by her the news of
his reſurre&tion to this as well as to the other apoſtles: and we find afterwards a zealous Priſcilla, ſo well, aºquitting t be ſºlf.jºher; chri ſtian
race, and particularly in ſome hazardous ſervice toward the apoſtle Paul, that ſhe is not only often mentioned eforé her ; but to her as
well as to him, not only the apoſtle himſelf, but alſo all the Gentile churches, were ready to return their thankfüPacknowledgménts. "No won-
der then that a heroine in the chriſtian religion, honoured by divine providence, and diſtinguiſhed by divine grâce, ſhould be dignified alſº by an
apoſtolical epiſtle. * # 11 9, . box} +', ' , , , Jr.,
*º- - "A ! . . .
* , , , ) Y 77 bº & _ſ \* {: ; , , , ’ j :
Jr.; i , ºff v .
t * - - v -
% * S , 1 } w ,ſ} ºr
The apostle here salutes an honourable matron and her children, v. 1..3.
Fecommends to them faith and love, v. 5, 6. Warns them of deceivers,
(v. 7.) and to take heed to themselves, v. 8. Teaches how to treat those
who bring not the doctrine of Christ, v. 10, 11. And, referring other
things to personal discourse, concludes the epistle, v. 12, 13.
1. THE elder unto the eleēt lady, and her children,
whom I love in the truth ; and not I only, but
alſo all they that have known the truth; 2. For the
truth’s ſake which dwelleth in us, and ſhall be with us for
eVer,
Ancient epiſtles began, as here, with ſalutation and good wiſhes : reli-
gion conſecrates, as far as may be, old forms, and turns compliments into
real expreſſions of life and love. Here we have, as uſually,
1. The ſaluter; not expreſſed by name, but by a choſen charaćter—
The elder. The expreſſion, and ſtyle, and love, intimate that the penman
was the ſame with that of the foregoing epiſtle; he is now the elder, em-
phatically and eminently ſo; poſſibly, the oldeſt apoſtle now living ; the
chief elder in the church of God. An elder in the ancient houſe of Iſ.
rael was reverend, or to be reverenced ; much more he who is ſo in the
goſpel-Iſrael of God. An old diſciple is honourable, an old apoſtle and
leader of diſciples is more ſo. He was now old in holy ſervice and expe-
rience, had ſeen and taſted much of heaven, and was much nearer than
when at firſt he believed.
2. The ſaluted ; a noble chriſtian matron, and her children—To the
elect lady, and her children. . A lady, a perſon of eminent quality for
birth, education, and eſtate ; it is well that the goſpel has got among
fuch ; it is pity but lords and ladies ſhould be acquainted with the Lord
Chriſt and his religion; they owe more to him than others do; though
uſually not many noble are called. Here is a pattern for perſons of
quality of the ſame ſex;'''the elect lady; not only a choice one, but one
choſen of God; it is lovely and beautiful to ſee ladies, by holy walking,
demonſtrate their ele&tion of God': and her children ; probably, the lady
was a widow, ſhe and her children then are the principal part of the
family, and ſo this may be ſtyled an economical epiſtle. Families may
| dićtion; Grace he with yºu, mercy'and'Éeacé fººmi
ºf Fºº FTT isvig airn ºn * *
well be written to and encouraged, and furthérºïesidiſ their domeſtic
love, and order, and duties. We ſeeithat Rhildreh mayºwell'be taken
notice of in, chriſtian letters, and they ſhºuld knºw it too, it may avail to
their encouragement and caution; they who love and cqmmend them,
will be apt to inquire after them; this lady and her children are further
notified by the reſpect paid them, and that, (1.) By the apoſtle himſelf;
whom I love in the truth, or in and truth; whom I fincerely and heartily
love. He who was the beloved diſciple, had learnt the art or exerciſe
of love; and he eſpecially loved thoſe who loved him, that Lord who
loved him. (2.) By all her chriſtian acquaintaice, all the religious who
knew her; and not I only, but alſo all-they that have known the truth.
Virtue and goodneſs in an elevated ſphereiºſhiné bright ; -truth demands
acknowledgment; and they who ſee the evidences of pure religion, ſhould
confeſs and atteſt them; it is a good ſigă and great duty to love, and
value religion in others. Then here is the ground of this love and re-
ſpect thus paid to this lady, and her children; for the truth’s ſake, (or
true religion’s ſake,) which dwelleth in us, and shall be with ºis.jößfeder.
Chriſtian love is founded upon the appearance of chriſtian vital religion;
likeneſs ſhould beget affection; they who'love truth and piety'i' hem-
ſelves, ſhould love it in others too, or love others upon the account of it:
the apoſtle and the other chriſtians loved this lady; not ſo much for her
honour as her holineſs; not ſo much for her bounty as her ſºlº chriſ-
tianity. We ſhould not be religious merely $y fits aid ftärt; in certain
moods and moons; but religion ſhould ſtill dwell within'us, in Öat finds
and hearts, in our faith and love. It is to be hoped that where religion
once truly dwells, it will abide for ever. "The Spirit of chriſtianity, we
may ſuppoſe, will not be totally estinguiſhed : which shall be with us for
6'U627", J . . . . . . . . . . . . . . . ,

t t
| f | , , , t
8. Grace be with you, mercy, and peace, from God the
Father, and from the Lord"Jeſus Chriſt, the Son of the
tº t : ; , s , , e t . it 2 y!, in F * *
Father, in truth and love. - 4. I rejoiced greatly, that I
found of thy children walkingitigruth, as we have received
a commandment from the Father, , , as tº a \ , , , i.
* } # ł J ' [.. .". . . '...As M ." * \\\\\
Here we ſee, 1. The ſalutation, which is indeed iſ a choical bene.
§ he'Father, and
$

A.D. 90.
jrom the Lord Jeſus Christ, the Son of the Father, in truth and love. Sa-
cred love pours out bleſfings upon this honourable chriſtian family; to
them who have, more ſhall be given ; theſe bleſfings are craved, (1.)
From God the Father, the God of all grace: he is the Fountain of
bleſſedneſs, and of all the bleſfings that muſt bring us thither. (2.)
From the Lord Jeſús Christ ; he is alſo Author and Communicator of
theſe heavenly bleſfings, and he is diſtinguiſhed by this emphatical cha-
raćter—the Son of the Father; ſuch a Son as none elſe can be; ſuch a
Son as is the Brightneſs of the Father's glory, and the expreſs Image of his
perſºn; who, with the Father, is alſo eternal Life, 1 John 1. 2. From
theſe divine perſons the apoſtle craves, [l.] Grace—divine favour and
good-will, the ſpring of all good things; it is grace indeed, that any
ſpiritual bleſſing ſhould be conferred on finful mortals. [2.] Mercy—
free pardon and forgiveneſs ; they who are already rich in grace, have
need of continual forgiveneſs; [3.] Peace—tranquillity of ſpirit and
ferenity of conſcience, in an aſſured reconciliation with God, together
with all ſafe and ſančtified outward proſperity; and theſe are deſired in
truth and love; either by fincere and ardent affection in the ſaluter, (in
faith and love he prays them—from God the Father, and the Lord Jeſus
Christ,) or as produćtive of continued truth and love in the ſaluted; theſe
bleſfings will continually preſerve true faith and love in the elect lady,
and her children ; and may they do ſo I -
2. The congratulation upon the proſpect of the exemplary behaviour
of other children of this excellent lady. Happy parent, who was bleſſed
with ſuch a numerous religious offspring ! I rejoiced greatly that I found
of thy children walking in the truth, as we have received commandment
Jron the Father. Poſſibly, the lady’s ſons travelled abroad, either for
accompliſhment and acquaintance with the world, or on account of their
own buſineſs or the common affairs of the family, and in their travels
might come to Epheſus, where the apoſtle is now ſuppoſed to refide,
and might there happily converſe with him. See how good it is to be
trained up to early religion 1 Though religion is not to be founded upon
education, yet education may be, and often is, bleſſed, and is the way to
fortify youth againſt irreligious infection. Hence too let young travel-
lers learn to carry their religion along with them, and not either leave it
at home, or learn the ill cuſtoms of the countries where they come.
may be obſerved alſo, that ſometimes ele&tion runs in a dire&t line; here
is an elect lady, and her elect children ; children may be beloved for their
parent’s ſake; but both by virtue of free grace. From the apoſtle's
joy herein we may obſerve, that it is pleaſant to ſee children treading in
good parents’ ſteps; and they who ſee this, may well congratulate their
parents thereupon, and who both to excite their thankfulneſs to God
for, and to enlarge their comfort in, ſo great a bleſfing. How happy a
lady was this, who had brought forth ſo many children for heaven and
for God! And how great a joy muſt it be to her ladyſhip, to hear ſo
good an account of them from ſo good a judge And we may further
ſee that it is joyful to good old miniſters, and accordingly to other good |
old diſciples, to ſee a hopeful riſing generation, who may ſerve God and
ſupport religion in the world when they are dead and gone. We ſee
here alſo the rule of true walking; the commandment of the Father.
Then is our walk true, our converſe right, when it is managed by the
word of God.
5. And now I beſeech thee, lady, not as though I wrote
a new commandment unto thee, but that which we had
from the beginning, that we love one another. 6. And
this is love, that we walk after his commandments. This
is the commandment, that, as ye have heard from the be-
ginning, ye ſhould walk in it.
*
We come now more into the deſign and ſubſtance of the epiſtle; and
here we have, 1. The apoſtle’s requeſt ; Now I beſeech thee, lady. Con-
fidering what it is that he entreats, the way of addreſs is very remark-
able; it is not any particular boon or bounty to himſelf, but common
duty and obſervance of divine command; here he might command or
charge ; but harſher methods are worſe than needleſs, where milder will
prevail; and the apoſtolical ſpirit is, of all other, the moſt tender and
endearing. Whether out of deference to her ladyſhip, or apoſtolical
meekneſs, or both, he condeſcends to beſeech; And now I beſeech thee,
lady. He may be ſuppoſed ſpeaking as another apoſtle does to a cer-
tain maſter to whom he writes; Wherefore, though I might be much bold
in Christ, (and according to the power with which Chriſt hath intruſted
me,) to cnjoin thee that which is convenient, yet,for love's ſake, I rather .
II JOHN.
Deceivers condemned.
beſeech thee, being ſuch a one as the aged, the elder. Love will avail
where authority will not; and we may often ſee that the more authority
is urged, the more it is ſlighted. The apoſtolical miniſter will love and
beſeech his friends into their duty. * * * ***. . m =
2. The thing requeſted of the lady, and her children—chriſtian ſacred
love; that we love one another, v. 5. They that are eminent in any chriſ.
tian virtue, have yet room to grow therein. “But as touching bro-
therly love, ye need not that I write unto you ; for ye yourſelves are
taught of God to love one another. But we beſeech you, brethren,
(and ſiſters, ) that ye increaſe more and more,” I Theſſ. 4. 9, 10. This
love is, (1.) Recommended, [1..] From the obligation thereto–the com-
mandment. Divine command ſhould ſway our mind and heart. [2.]
From the antiquity of the obligation ; not as though I wrote a new com-
mandment unto thee, but that which we had from the beginning, v. 5. This
commandment of mutual chriſtian love may be ſaid to be a new one, in
reſpect of its new enaëtion and ſančtion by the Lord Chriſt.; but yet, as
to the matter of it, (mutual holy love,) it is as old as Natural, Jewiſh,
or Chriſtian religion; this commandment muſt every-where attend chriſ-
tianity, that the diſciples of it muſt love one another. Then this love is,
(2.) Illustrated from the fruitful nature of it; And this is love, that we’
walk after his commandments, v. 6. This is the teſt of our love to God,
our obedience to him. This is love to ourſelves, to our own ſouls, that
we walk in obedience to divine commands. In keeping them there is
great reward. This is love to one another, to engage one another to
walk in holineſs; and this is the note of our ſincere, mutual, chriſtian love
—that we (in other things) walk after God’s commands. There may
be mutual love that is not religious and chriſtian ; but we know our’s to
It
be ſo, by our attendance to all other commands beſide that of mutual
love. Univerſal obedience is the proof of the goodneſs and fincerity of
chriſtian virtues; and they that aim at all chriſtian obedience, will be ſure
to attend to chriſtian love; that is a fundamental duty in the goſpel:
charter ; This is the commandment, that as ye have heard from the begin.
ning, ye should walk in it, (v. 6.) that is, walk in this love. The fore.
fight of the decay of this love, as well as of other apoſtaſy, might engage
the apoſtle to inculcate this duty, and this primordial command, the
more frequently, the more earneſtly. -
7. For many deceivers are entered into the world, who
confeſs not that Jeſus Chriſt is come in the fleſh. This is
a deceiver and an antichriſt. 8. Look to yourſelves, that
we loſe not thoſe things which we have wrought, but that
we receive a full reward. "9. Whoſoever tranſgreſſeth,
and abideth not in the doćtrine of Chriſt, hath not God.
He that abideth in the doćtrine of Chriſt, he hath both the
Father and the Son. - -
In this principal part of the epiſtle we find, 1. The ill news commu-
nicated to the lady; ſeducers are abroad; For many deceivers are en-
tered into the world. This report is introduced by a particle that be-
ſpeaks a reaſon of the report ; “Ye have need to maintain your love,
jor there are deſtroyers of it in the world; they who ſubvert the faith,
deſtroy the love; the common faith is one ground of the common love;”
or, “You muſt ſecure your walk according to the commands of God;
that will ſecure you ; your ſtability is likely to be tried, for many de-
ceivers are entered into the world.” Sad and ſaddening news may be
communicated to our chriſtian friends ; not that we ſhould love to make
them ſorry; but to fore-warn is the way to fore-arm them againſt their
trials. Now here is, (1.) The deſcription of the deceiver and his de-
ceit he confesses not that Jeſus Christ is come in the flesh; (v. 7.) he
brings ſome error or other concerning the perſon of the Lord Jeſus; he
either confesses not that Jeſus Christ is the ſame perſon, or, that Jeſus of
Nazareth was the Christ, the Anointed of God, the Meſſiah promiſed of
old for the redemption of Iſrael, or, that the promiſed Meſfiah and Re-
deemer is come in the flesh, or into the fleſh; into our world and into
our nature ; ſuch a one pretends that he is yet to be expected. Strange,
that after ſuch evidence, any ſhould deny that the Lord Jeſus is the Son
of God and Saviour of the world ! (2.) The aggravation of the caſe;
ſuch a one is a deceiver and an antichrist ; (v. 7.) he deludes ſouls, and
undermines the glory and kingdom of the Lord Chriſt; he muſt be an
impoſtor, a wilful deceiver, after all the light that has been afforded, and
all the evidence that Chriſt hath given concerning himſelf, and the atteſ.
tation God hath given concerning his Son; and he is a wilful oppoſer of
A. D. 90.
Caution againſt Seducers.
II JOHN.
reckoned with when the Lord Chriſt comes again; let us not think it
ſtrange that there are deceivers and oppoſers of the Lord Chriſt's name
and dignity now, for there were ſuch of old, even in the apoſtle's times.
2. The counſel given to this elect houſehold hereupon. Now care
and caution is needful : Look to yourſelves, v. 8. The more deceivers
and deceits abound, the more watchful the diſciples muſt be. Deluſions
may ſo prevail, that even the eleēt may be endangered thereby. Two
things, they muſt beware of: (1.) That they loſe not what they had
wrought, (v. 8.) what they have done, or what they have gained." It is
ity that any religious labour ſhould be in vain; ſome begin well, but at
laſt loſe all their pains; the hopeful gentleman, who had kept the com-
mands of the ſecond table from his youth up, loſt all for want of leſs love
to the world and more love to Chriſt. Profeſſors ſhould take care not
to loſe what they have gained: many have not only gained a fair reputa-
tion for religion, but much light therein, much convićtion of the evil of
fin, the vanity of the world, the excellency of religion, and the power of.
God’s word; they have even tasted of the powers of the world to come,
and the gifts of the Holy Spirit; and yet at laſt loſe all. Te did run
well, who hindered you, that ye should not obey (or not go on to obey
the truth P Sad it is, that fair ſplendid attainments in the ſchool of Chriſt
ſhould all be loſt at laſt. (2.) That they loſe not their reward, none of
it, no portion of that honour, or praiſe, or glory that they once ſtood
fair for; that we (or ye, as in ſome copies) receive a full reward;
“Secure ye as full a reward as will be given to any in the church of God;
if there are degrees of glory, loſe none of that grace (that light or love
or peace) that is to prepare you for the higher elevation in glory; hold
fast that which thou hast, (in faith and hope and a good conſcience,) that.
no man take thy crown ; that thou neither loſe it, nor any jewel out of
it,” Rev. 3, 11. The way to attain the full reward, is, to abide true to
Chriſt, and conſtant in religion to the end.
3. The reaſon of the apoſtle’s counſel, and of their care and caution
about themſelves; which is twofold; (1.) The danger and evil of de-
parture from goſpel-light and revelation; it is in effect and reality a de-
parture from God himſelf; Whoſoever transgresseth, (tranſgreſſeth at
this diſmal rate,) and abideth not in the doctrine of Christ, hath not God.
It is the doctrine of Christ that is appointed to guide us to God; it is
that whereby God draws ſouls to ſalvation and to himſelf; they who
revolt from thence, in ſo doing revolt from God. (2.) The advantage
and happineſs of firm adherence to chriſtian truth; it unites us to Chriſt
(the Obječt or Subjećt matter of that truth,) and thereby to the Father
alſo ; for they are one. He that abideth, (rooted and grounded) in the
doctrine of Christ, he hath both the Father and the Son. . By the doctrine
of Christ we are enlightened in the knowledge of the Father and the Son;
by it we are ſanétified for the Father and the Son ; º We are
enriched with holy love to the Father and the Son ; and thereby prepared
for the endleſs enjoyment of the Father and the Son. Now ye are clean
through the word which I have spoken to you, John 15, 3. That purity
makes meet for heaven. The great God, as he has ſet his ſeal to, ſo he
puts a value upon, the doctrine of Christ. ... We muſt retain that holy
doćtrine in faith and love, as we hope or deſire to arrive at bleſſed com-
munion with the Father and the Son.
10. If there come any unto you, and bring not this
doćtrine, receive him not into your houſe, neither bid
him God ſpeed: 11. For he that biddeth him God ſpee
is partaker of his evil deeds. *
1. Upon due warning given concerning ſeducers, the apoſtle gives
Vol. V. No. 107.
the perſon honour and intereſt of the Lord Chriſt, and as ſuch ſhall be
:
dire&tion concerning the treatment of ſuch ; they are not to be enter-
tained as the miniſters of Chriſt ; the Lord Chriſt will diſtinguiſh them
from ſuch, and ſo would he have his diſciples. The direétion is nega-
tive : (1) “Support them not; If there come any unto you, and bring
not this doctrine, (concerning Chriſt as the Son of God, the Meſſiah and
Anointed of God, for our redemption and ſalvation,) receive him not
into your house.” Poſſibly, this lady was like Gaius, whom we read of
in the next epiſtle, a generous houſekeeper, and hoſpitable entertainer of
travelling miniſters and chriſtians. Theſe deceivers might poſſibly expect
the ſame reception with others, or with the beſt who came there; (as
the blind are often bold enough;) but the apoſtle allows it not; “Do
not welcome them into your family.” Doubtleſs, ſuch may be relieved
in their preſſing neceſſities; but not encouraged for ill ſervice. Deniers
of the faith are deſtroyers of ſouls; and it is ſuppoſed that even ladies
themſelves ſhould have good underſtanding in the affairs of religion.
(2.) “Bleſs not their enterpriſes; Neither bid him God speed. Attend
not their ſervice with your prayers and good wiſhes.” Bad work ſhould
not be conſecrated or recommended to the divine benedićtion. God
will be no pattern of falſehood, ſedućtion, and fin. . We ought to bid
God speed to evangelical miniſtration ; but the propagation of fatal error,
if we cannot prevent, we muſt not dare to countenance. Then,
2. Here is the reaſon of ſuch direétion, forbidding the ſupport and
patronage of the deceiver; For he that biddeth him God speed is partaker
of his evil deeds. Favour and affection partake of the fin. We may be
ſharers in the iniquities, of others. How judicious and how cautious
ſhould the chriſtian.bel-There are many ways of ſharing the guilt of
other perſons’ tranſgreſſions;...it may be done by culpable ſilence, indo-
lence, unconcernedneſs; private contribution, public countenance...and
aſſiſtance, inward approbation, open apology and defence. The Lord
pardon our guilt of other perſons’ fins ! . . . . . . es
12. Having many things to write unto you, I would
not write with paper and ink; but I truſt to come unto
you, and ſpeakface to face, that our joy may be full, 13.
The children of thy elect ſiſter greet thee. Amen. . . . ;
The apoſtle concludes this letter, 1. With an adjournment of many
thing to perſonal conference; “ Having many-things...to write, unto, you,
I would not write with paper-and ink; but I truſt to come. unto you,
and ſpeak face to face, that our joy may be full,'?....Here it is ſuppoſed
that ſome things are better ſpoken than written. A., pen and ink may
be a mercy and a pleaſure ; but a perſonal interview may be more ſo :
the apoſtlé was not yet too old for travel, nor conſequently for travelling
ſervice. The communion of ſaints ſhould be by all methods maintained ;
and their communion ſhould tend to their mutual joy. Excellent miniſ-
ters may have their joy advanced by their chriſtian friends; That I may
be comforted together with you by the mutual faith both ºf you and me,
Rom. l. 12. I cº *
2. With the preſentation of ſervice and ſalutation from ſome near rela-
tions to the lady; The children of thy elect sister greet thee. Grace was
abundant toward this family; here are two elect ſiſters, and, probably,
their ele&t children. How will they admire this grace in heaven ! The
apoſtle condeſcends to inſert the nieces’ duty, (as we would call it.) or
dutiful ſalutation to their aunt. The duty of inferior relations is to be
cheriſhed. Doubtleſs, the apoſtle was eaſy of acceſs, and would admit
all friendly and pious communication, and was ready to enhance the good
lady's joy in her nieces as well as her children. , May there be many
ſuch gracious ladies rejoicing in their gracious deſcendants and other
relations ! Amen. , * • ' * : . .
8 *
. - AN . . . . .
E X P O S I T I O N,
w - WITH -
practical {Düğctuations,
. - of THE
T H I R D E P I S T L E
OF
J O H. N.
i
—r
CH RISTIAN communion is exerted and cheriſhed by letter. Chriſtians are to be commended in the pračtical proof of their profeſſed ſubjećtion
to the goſpel of Chriſt. The animating and countenancing of generous and public-ſpirited perſons, is doing good to many–To this end, the
apoſtle ſends this encouraging epiſtle to his friend Gaius, in which alſo he complains of the quite oppoſite ſpirit and practice of a certain miniſter,
and confirms the good report concerning another more worthy to be imitated. -
In this epistle the apostle congratulates Gaius upon the prosperity of his 3. The ſalutation or greeting ; containing a prayer, introduced by an
soul; (v. 1, 2.) upon the fame he had among good christians; (v. 3, 4.) || affectionate compellation—Beloved, thou beloved one in Chriſt. The
and upon his charity and hospitality to the servants of Christ, v. 5, 6. || miniſter who would. gain love, muſt ſhew it himſelf. Here is, (1.) The
He complains of contemptuous treatment by an embitious Diotrºphes, apoſtle’s good opinion of his friend, that his ſoul proſpered. There is
v. 9, 10. Recommends Demetrius, v. 12. And hopes to visit Gaius || ſuch a thing as ſoul proſperity—the greateſt bleſfing on this fide heaven;
shortly, v. 13, 14. this ſuppoſes regeneration, and an inward fund of ſpiritual life; this
{tock is increaſing, and while ſpiritual treaſures are advancing, the ſoul
- º is in a fair way to the kingdom of glory. (2.) His good wiſh for his
1. # º wº S. . friend, that his body may proſper and be in health as well as his ſoul.
OWe 11] ºx. -- 5
o Grace and health are two rich companions; grace will improve health,
things that thou mayeſt proſper and be in health, even as || health will employ grace ; it frequently falls out that a rich ſoul is
º thy ſoul proſpereth. \ lodged in a crazy body ; grace muſt be exerciſed in ſubmiſſion to ſuch a
*
diſpenſation; but we may well wiſh and pray that they who have pro-
Here we ſee, 1. The ſacred penman who writes and ſends the letter; 4. erous ſºuls, may have healthful bodies too; their grace will ſhine in a
not here indeed notified by his name, *:3. º general º: arger ſphere of ačtivity.
e is ſo ears and by office; honour and deference are e -
º: ..". ...; queſtioned : this were John the apoſtle 3. For I rejoiced gr eatly, when the brethren came and
or no ; but his ſtyle and ſpirit ſeem to ſhine therein. They that are be- teſtified of the truth that is in thee, even as thou walkeſt
loved of Chriſt, will love the brethren for his ſake. Gaius could not || in the truth. 4. I have no greater joy than to hear that
queſtion from whom the letter came. The apoſtle might have aſſumed my children walk in truth. 5. Beloved, thou doeſt faith-
many more illuſtrious charaćters, but it becomes not Chriſt's miniſters to fully whatſoever thou doeſt to th t th d
affect ſwelling pompous titles. He almoſt levels himſelf with the more y … o the brethren, an to
ordinary paſtors of the church, while he ſtyles himſelf—The elder. Or, ſtrangers; 6. Who have borne witneſs of thy charity be-
offibly, moſt of the extraordinary miniſters, the apoſtles, were now fore the church : whom if thou bring forward on their
3. and this holy ſurvivor would countenance the continued ſtanding journey after a godly ſort, thou ſhalt do well: 7. Becauſe
miniſtry, by aſſuming the more common title—The elder. The elders I e 3. o o
... am also an elder, 1 Pet. 5. 1. . that, for his name's ſake they went forth, taking nothing
2. The perſon ſaluted and honoured by the letter ; the former was of the Gentiles. 8. We therefore ought to receive ſuch,
directed to an eleēt lady, this to a choice gentleman ; ſuch are worthy | that we might be fellow-helpers to the truth.
of eſteem and value: he is notified, l. By his name, Gaius. We readé
of ſeveral of that name, particularly of one whom the apoſtle Paul bapº
* In theſe verſes we have, 1. The good report that the apoſtle had re-
tized at Corinth, who poſſibly might be alſo the apoſtle’s hoſt and kindº ceived concerning this friend of his ; “The brethren came and teſtified
entertainer there ; (Rom. 16. 23.) if this be not he, it is his brother i
sºl of the truth that is in thee, (v. 3.) who have borne witneſs of thy charity
name, eſtate, and diſpoſition. Then, (2.) By the kind expreſſions of º
* before the church,” v. 6. Where we may ſee, (1.) The teſtimony or
the apoſtle to him—the well-beloved, and whom I love in the truth. Love ºthing teſtified concerning Gaius—the truth that was in him ; the reality
expreſſed is wont to kindle love. Here ſeems to be either the fincerity"of his faith, the fincerity of his religion, and devotedneſs to God; and
of the apoſtle’s love, or the religion of it ; the fincerity of it—whom I. this evinced by his charity, which includes his love to the brethren,
love in truth, whom I truly cordially love ; the religion of it—whom Aº kindneſs to the poor, hoſpitality to chriſtian ſtrangers, and readineſs to
Move in the truth, for the truth’s ſake, as abiding and walking in the truth,
as it is in Jesus. To love our friends for the truth’s ſake, is true love,
religious goſpel-love. |
accommodate them for the ſervice of the goſpel. Faith ſhould work by
!ove ; it gives a luſtre in and by the offices of love, and induces others
to commend its integrity. (2.) The witneſſes—brethren that came from







A.D. 90.
The Charader of Gaius.
III JOHN.
Gaius, testifted and bore witneſs. A good report is due from thoſe who
have received good ; though a good name is but a ſmall reward for coſtly
ſervice, yet it is better than precious ointment, and will not be refuſed by
the ingenuous and religious, (3.) The auditory, or judicatory before
which the report and teſtimony were given—before the church ; this ſeems
to be the church at which the apoſtle now' refided; what church that
was, we are not ſure; what occaſion they had thus to teſtify his faith and
love before the church, we cannot tell; poſſibly out of the fulneſs of the
heart the mouth ſhakes they could not but teſtify what they found and
felt ; poſſibly, they would engage the church’s prayer for the continued
life and uſefulneſs of ſuch a patron, that he might proſper and be in health
as his ſoul proſpered.
2. The report the apoſtle himſelf gives of him, introduced by an en-
dearing appellation again ; “Beloved, thou doeſt faithfully whatſoever
thou doeſt to the brethren, and to ſtrangers,” v. 5. (1.) He was hoſ.
pitable, good to the brethren, even to strangers; it was enough to recom-
mend them to Gaius’ houſe, that they belonged to Chriſt; or he was
good to the brethren of the ſame church with himſelf, and to thoſe who
came from far ; all of the houſehold of faith were welcome to him. (2.)
He ſeems to have been of a catholic ſpirit; he could overlook the petty
differences among ſerious chriſtians, and be communicative to all who
bore the image and did the work of Chriſt. And, (3.) He was con-
feientious in what he did; “Thou doest faithfully (thou makeſt faithful
work of) whatſoever thou doest ; thou doest it as a faithful ſervant; and
from the Lord Chriſt mayeſt thou expect the reward of the inheritance.”
Such faithful ſouls can hear their own praiſes without being puffed up ;
the commendation of what is good in us, is deſigned, not for our pride,
but for our encouragement to continue therein, and ſhould be accordingly
improved. -
3. The apoſtle’s joy therein, in the good report itſelf, and the good
ground of it; I rejoiced greatly when the brethren came and testified, &c.
v. 3. I have no greater joy than to hear that my children walk in the truth,
in the preſcripts of the chriſtian religion. The beſt evidence of our
having the truth, is, our walking in the truth. Good men will greatly
rejoice in the ſoul-proſperity of others; and they are glad to hear of the
grace and goodneſs of others; they glorified God in me. Love envieth
not, but rejoiceth in the good name of other folks. As it is joy to good
parents, it will be joy to good miniſters to fee their children evidence
their truth in religion, and adorn their profeſſion.
4. The direétion the apoſtle gives his friend concerning further treat-
ment of the brethren that were with him ; “whom if thou bring forward
on their journey after a godly ſort, thou ſhalt do well.”. It ſeems to
have been cuſtomary in thoſe days of love, to attend travelling miniſters
and chriſtians, at leaſt ſome part of their road, 1 Cor. 16. 6. It is a
kindneſs to ſtranger, to be guided in his way; and a pleaſure to tra-
vellers, tº ºne t with ſuitable company : this is a work that may be done
after a godly ſort, in a manner worthy of God, ſuitable to the deference
and relation we bear to God. Chriſtians ſhould confider not only what
they must do, but what they may do ; what they may moſt honourably
and laudably do : the liberal mind deviſeth liberal, generous things. Chriſ-
tians ſhould do even the common ačtions of life and of good-will, after a
godly fort, as ſerving God therein, and deſigning his glory. Then,
5. The reaſons of this direéted condućt ; theſe are two : (1.) “Be-
cauſe that for his name’s ſake theſe brethren went forth, taking nothing
of the Gentiles,” It appears thus that theſe were miniſterial brethren ;
that they went forth to preach the goſpel and propagate chriſtianity ;
poſſibly, they might be ſent out by this apoſtle himſelf: they went forth
to convert the Gentiles ; this was excellent ſervice : they went forth for
God and his name’s ſake : this is the miniſter’s higheſt end, and ſhould
be his principal ſpring and motive, to gather and to build up a people for
his name : they went forth alſo to carry a free goſpel about with them ;
to make it unexpenſive where they came ; taking nothing of the Gentiſes;
theſe were worthy of double honour. There are thoſe who are not
called to preach the goſpel themſelves, who yet may much contribute to
the progreſs of it. The goſpel ſhould be made without charge to thoſe
to whom it is firſt preached; they who know it not, cannot be expected
to value it; the churches and Chriſtian patriots ought to concur to ſup-
port the propagation of holy religion in the Pagan countries; public
ſpirits ſhould concur according to their ſeveral capacities; they who are
freely communicative of Chriſt’s goſpel, ſhould be affiſted by thoſe who
are communicative of their purſes. (2.) “We ought therefore to re-
ceive ſuch, that we may be fellow-helpers to the truth,” to true religion.
The inſtitution of Chriſt is the true religion, it has been atteſted by
God : they that are true in it and true to it, will earneſtly defire, and
pray for, and contribute to, its propagation in the world; many ways
may the truth be befriended and aſſiſted; they who cannot themſelves
2. it, may yet receive, accompany, help, and countenance thoſe
WI10 ClOe - º ... - +
9. I wrote unto the church: but Diotrephes, who loveth
to have the pre-eminence among them, receiveth us not.
10. Wherefore, if I come, I will remember his deeds which
he doeth, prating againſt us with malicious words: and
not content therewith, neither doth he himſelf receive
the brethren, and forbiddeth them that would, and caſteth
them out of the church. 11. Beloved, follow not that
which is evil, but that which is good. He that doeth
good, is of God: but he that doeth evil hath not ſeen God.
1. Here is a very different example and charaćter; an officer, a miniſ.
ter in the church, leſs generous, catholic, and communicative than the
Private chriſtians. Miniſters may ſometimes be out-ſhone, out-done. In
reference to this miniſter, we ſee, (1.) His name—a Gentile name—
Piotrºphes, attended with an unchriſtian ſpirit. (2.) His temper and
ſpirit—full of pride and ambition; He loves to have the pre-eminence.
This ferment ſprang and wrought betimes. It is an ill unbeſeeming .
chara&ter of Chriſt’s miniſters, to love pre-eminence, to affect preſidency
and precedency in the church of God. (3.) His contempt of the apoſ.
tle's authority and letter and friends. [i.] Of his authority; The deeds
which he doeth contrary to our appointment, prating against us with
malicious words. Strange, that the contempt ſhould run ſo high . But
ambition will breed malice againſt thoſe who oppoſe it. Malice and ill-
will in the heart will be apt to vent itſelf by the lips. The heart and
mouth are both to be watched. [2.] Of his letter; “I wrote to the
church, (v. 9.) in recommendation of ſuch and ſuch brethren. But
Diotrºphes receiveth us not ; admits not our letter and teſtimony therein.”
This ſeems to be the church of which Gaius was a member. A goſpel-
church ſeems to be ſuch a ſociety as to which a letter may be written
and communicated. Goſpel-churches may well expect and be allowed
credentials with the ſtrangers who defire to be admitted among them.
The apoſtle ſeems to write by and with theſe brethren. To an ambiti-
ous aſpiring ſpirit, apoſtolical authority or epiſtle fignifies but little.
[3.] Of his friend, the brethren he recommended ; “Neither doth he
himſelf receive the brethren, and forbiddeth them that would ; and caſt-
eth them out of the church,” v. 10. . There might be ſome differences
or different cuſtoms between the Jewiſh and the Gentile chriſtians. Paſ-
tors ſhould ſeriouſly confider what differences are tolerable. The paſtor
is not at abſolute liberty, nor lord over God’s heritage. It is bad to do
no good ourſelves; but it is worſe to hinder thoſe who would. Church-
power and church-cenſures are often abuſed. Many are caſt out of the
church, who ſhould be received there with ſatisfaction and welcome.
But woe to thoſe who eaſt out the brethren whom the Lord Chriſt will
take into his own communion and kingdom (4.) The apoſtle’s menace
of this proud domineerer; Wherefore, if I come, I wiſ! remember his
deeds which he doeth ; (v. 10.) will remember to cenſure them. This
ſeems to intimate apoſtolical authority. But the apoſtle ſeems not to
hold an epiſcopal court, to which Diotrephes muſt be ſummoned ; but
will come to take cognizance of this affair in the church to which it
belongs. Aćts of eccleſiaſtical domination and tyranny ought to be
animadverted upon. May it be better agreed to whom that power
belongs
2. Here is counſel upon that different charaćter, diſſuaſion from copy-
ing ſuch a pattern, and indeed any evil at all ; Beloved, follow not that
which is evil, but that which is good, v. 11. Imitate not ſuch unchriſtian,
pernicious evil; but purſue the contrary good, in wiſdom, purity, peace,
and love. Caution and counſel are not needleſs to thoſe who are good
already. Thoſe cautions and counſels are moſt likely to be accepted,
that are ſeaſoned with love. Beloved, follow not that which is evil, to
this caution and counſel a reaſon is reſpectively tºbjºined. (1.) To the
counſel; Follow that which is good. For, he that doeth good, (tsaturally
and genuinely doeth good, as delighting thereiw, ) is ºf Goa, is born of
God. The practice of goodneſs is the evidence of our fili...] happy rela-
tion to God. (2.) To the caution ; Follow not that which is evil. He
that doeth evil, (with bent of mind purſues it,) hath not ſeen God, is not
duly ſenſible of his holy nature and will. Evil-workers vainly pretend
or boaſt an acquaintance with God.
A. D. 90,
the truth itſelf: yea, and we alſo bear record, and ye
know that our record is true.
write, but I will not with ink and pen write unto thee:
I4. But I truſt I ſhall ſhortly ſee thee, and we ſhall ſpeak
face to face. Peace be to thee. Our friends ſalute thee.
Greet the friends by name.
Here we ſee, 1. The charaćter of another perſon, one 1)emetrius;
not much known otherwiſe. But here his name will live. A name in
the goſpel, a fame in the churches, is better than that of ſons and daugh-
ters. His charaćter was his commendation. His commendation was,
1.) General; Demetrius has a good report of all men. Few are well
poken of by all : and ſometimes it is ill to be ſo. But univerſal inte-
grity and goodneſs are the way to (*. ſometimes obtain) the univerſal
- m John.
12. Demetrius hath good report of all men, and of ..
13. I had many things to
deſerves a common remembrance.
Charaćter of Diotrephes and Demetrius,
- - | - º - - ~, - • , **,
to that where Gaius was. It is good to be well known, or known for
good. We muſt be ready to bear our teſtimony to thoſe who are good:
it is a debt to virtue and goodneſs. It is well for thoſe who are coms
mended, when thoſe who commend them can appeal to the conſciences .
of thoſe who know them moſt. - -
2. The concluſion of the epiſtle : in which we may obſerve, (1.)
The referring of ſome things to perſonal interview ; “I have many
things to write, but I will not with ink and, pen, but I truſt I ſhall
ſhortly ſee thee,” v. 13, 14. Many things may be more proper for im-
mediate communication, than for letter. A little perſonal conference
may ſpare the time, trouble, and charge, of many letters; and good chriſ-
tians may well be glad to ſee one another. (2.) The benedićtion;
Peace be to you ; all felicity attend you. They that are good and happy
themſelves, wiſh others ſo too. (3.) The public ſalutation ſent to
Gaius; Our friends ſalute thee. A friend to the propagation of religion
And theſe pious perſons ſhew their
friendſhip to religion as well as to Gaius. (4.) The apoſtle’s particular
applauſe. (2.) Deſerved and well founded ; And of the truth itſelf, ſ ſalutation of the chriſtians in Gaius’ church or vicinity; Greet the friends
v. 12. , Some have a good report, but not of the truth itſelf. Happy , by name. I doubt they were not very many, who muſt be ſo perſonally
they whoſe ſpirit and condućt commend them before God and men. (3.) || ſaluted. But we muſt learn humility as well as love. The loweſt in
Confirmed by the apoſtle's and his friends’ teſtimony; rea, and we alſo || the church of Chriſt ſhould be greeted. And they may well ſalute and
bear record ; and that with an appeal to Gaius' own knowledge. And || greet one another on earth, who hope to live together in heaven. And
ge (you and your friends) know that our record is true. Probably, this the apoſtle who had lain in Chriſt’s boſom, lays Chriſt's friends in his
Demetrius was known to the church where the apoſtle now reſided, and || heart.
- AN - -
E X P O S I T I O N,
19tactical fl)bgøtøation3,
OF THE
G E N E R A L E P I s T L E
OF
J U D E.
THIS epiſtle (as ſome few others are) is ſtyled general or catholic, for that it is not immediately directed to any particular perſon, family, or
church, but to the whole ſociety of chriſtians of that time, lately converted to the faith of Chriſt, whether from Judaiſm or Paganiſm: and it is,
and will be, of ſtanding, laſting, and ſpecial uſe in and to the church as long as Chriſtianity, that is, as time, ſhall laſt.
Some of the chief things contained in it ſummarily, are, 1. An account of the penman of it, a charaćter of the church, the bleſfings and privileges
of that happy ſociety, v. 1, 2. 2. The occaſion of writing this epiſtle, v. 3. 3. A charaćter of evil and perverſe men, who were already ſprung
up in that infant ſtate of the church, and would be ſucceeded by others of the like evil ſpirit and temper in after-times, v. 4. 4. A caution
againſt hearkening to and following after ſuch, from the ſeverity of God toward the unbelieving murmuring Iſraelites at their coming out of
Egypt, the angels that fell, the fin and puniſhment of Sodom and Gomorrah, v. 5...7. 5. To theſe the apoſtle likens the ſeducers againſt whom
he was warning them, and deſcribes them at large, from v. 8 to 13, incluſive. 6. Then (as ſpecially ſuitable to his argument) he cites an
ancient prophecy of Enoch foretelling and deſcribing the future judgment, v. 14, 15. 7. Enlarges on the ſeducers’ charaćter, and guards againſt
the offence which honeſt minds might be apt to take at the ſo early permiſſion of ſuch things, by ſhewing that it was foretold long before that ſo
it muſt be, v. 16...19. , 8. Exhorts them to perſeverance in the faith, fervency in prayer, watchfulneſs against falling from the love of God, and a
lively hope of eternal life, v. 20, 21. 9. Directs them how to act toward the erroneous and ſcandalous, v. 22, 23. And, 10. Cloſes with an
admirable doxology in the two laſt verſes. -
This epiſtle (as moſt of the reſt do) confiſts of,
I. A preface or introdućtion, v. 1, 2.
II. The body of the epiſtle, v. 3 to 23, incluſive.
III. The concluſion, by way of doxology, v.24, 25. e
The general ſcope of it is much the ſame with that of the ſecond chapter of the ſecond epiſtle of Peter, which having been already explained, the
leſs will need to be ſaid on this.
It is deſigned to warn us againſt ſeducers and their ſedućtion, to inſpire us with a warm love to, and a hearty concern for, truth (evident and im-
portant truth:) and that in the cloſeſt conjunction with holineſs, of which charity, or ſincere unbiaſed brotherly-love, is a moſt eſſential chara&ter
and inſeparable branch,
→ ſº —h-
. *... º . . t - - - +. 3. • f - - . . # . . - -- ** < . 3.
A. - } .." - * - *. A - • º: ** * * g
A.D. 66. - t * * g J U D E. * Introdućtion.
The truth we are to hold faſt $ ... . . . . . . . . . . . . . . . . . . . . . . . . . . . .
* & and endeavour that others may be acquainted with and not depart from, has two ſpecial chara&ers. . . . . ...,
1. It is the truth as it is in Jeſus, Eph. 4, 21. -- y each * tn and not depart trom, has two p -----------..… . . . egg.
~ *, *.
* * **uth ºfter (or which is according to) godlineſs, Tit. 1: 1. . . . . . . $ . . . . . ººzºº.
T; sº IS º goſpel of Chriſt ; he has revealed it to us, and he'is the main Subjećt of it; and therefore we are indiſpenſably bound to learn
IOIn thence all We can of his perſon, natures, and offices : indifference as to this, is inexcuſable in any who call themſelves christians; and we
know from what fountain we are wholly and ſolely to draw all neceſſary, ſaving knowledge. zº - * . . . . . . . ;
Further, it is alſo a dočtrine of godlineſs : whatever doćtrines favour the ºorrupt luſts of men, cannot be of God, let the pleas and pretenſions for,
them be what they will. Errors dangerous to the ſouls of men ſoon ſprang up in the church. The ſervant jlept, and tares were ſºwn. But
ſuch were the wiſdom and kindneſs of Providence, that they began ſenſibly to appear and ſhew 4:... while ſome, at leaſt, of the apoſtles
were yet alive to confute them, and warn others againſt them. We are apt to think, If we had lived in their times, we ſhould have been abun-
dantly fenced againſt the attempts and artifices of ſeducers ; but we have their teſtimony and their cautions, which is ſufficient; and if we will
§. believe their writings, neither would we have believed or regarded their ſayings, if we had lived among them and converſed perſonally with
€Tſ) a y -"
We come now firſt to confider the preface or introduction to this epiſtle, v. 1, 2.
*A.
1. UPE, the ſervant of Jeſus Chriſt, and brother of || principal cauſes *. Of this James, our Jude was brother, whether in the
James, to them that are ſam&tified by God the Fa- ſtrićteſt or a larger (though very uſual) acceptation, I determine not,
"A ſº lº •º rº º * g * sº He however reckons it an honour to him, that he was the brother of
ther, and preſerved in Jeſus Chriſt, and called: 2. Mercy ||f|...h a one. We ought to honour thoſe who are above us in age, gifts,
unto you, and peace, and love, be multiplied. graces, ſtation ; not to envy them, yet neither to flatter them, nor be
.* led merely by their example, when we have reaſon to think they ačt
THere we have, wrong. Thus the apoſtle Paul withſtood his fellow-apoſtle Peter to the
I. An account of the penman of this epiſtle, Jude, or Judas, or Judah. face, notwithſtanding the high eſteem he had for him, and the affection-
He was name-ſake to one of his anceſtors, the patriarch-ſon of Jacob, ate love he bare to him, when he ſaw that he was to be blamed, that is,
the moſt eminent though not the firſt-born of his ſons; out of whoſe | really blame-worthy, Gal. 2. 11, and following verſes.
loins (lineally, in a moſt direét ſucceſſion) the Meſſiah came. This was II. We are here acquainted to whom this epiſtle is dire&ted; namely,
a name of worth, eminency, and honour; yet, 1. He has a wicked name- || to all them who are ſanctifted by God the Father, and preſerved in Jeſús
ſake. There was one Judas, (one of the twelve,) ſurnamed Iſèariot, Christ, and called. I begin with the laſt, called, that is, called christians,
(from the place of his birth,) who was a vile traitor, the betrayer of his in the judgment of charity, further than which we cannot, nor in juſtice
and our Lord. Thé fame names may be common to the beſt and worſt ought to go, in the judgments or opinions we form or receive of one
perſons. It may be inſtrućtive to be called after the names of eminently another; for what appears not, is not, nor ought to come into account
good men, but there can be no inference drawn thence what we ſhall in our dealings with and cenſures of one another, whatever abatements
prove, though we may even thence conclude what ſort of perſons our the divine goodneſs may ſee fit to make for an honeſt, though miſguided
good parents or progenitors deſired and hoped we ſhould be. But, 2. || zeal. The church pretends not (I am ſure it ought not), to judge of
Our Judas was quite another man. He was an apoſtle, ſo was Iſcariot; secret or hidden things, (things drawn into the light before the time,) left
but he was a ſincere diſciple and follower of Chriſt, ſo was not the other. || our raſh and prepoſterous zeal do more harm than ever it has done good,
He was a faithful ſervant of Jeſus Chriſt, the other was his betrayer and || or I am afraid ever will do. ...The tares and wheat (if Chriſt may be
murderer; therefore here the one is very carefully diſtinguiſhed from the Judge) must grow together till the harvest ; (Matth. 13. 28.30.) and
other. Dr. Manton’s note upon this, is, that God takes great care of then he himſelf will, by proper inſtruments, take timely care to ſeparate
the good name of his ſincere and uſeful ſervants. When then ſhould we || them. We ought to think the beſt we can of every man till the contrary
be prodigal of our own or one another's reputation and uſefulneſs? Our || appear ; not being forward to receive or propagate, much leſs invent, diſ-
apoſtle here calls himſelf a ſervant of Jeſus Christ, eſteeming that a moſt || advantageous charaćters of our brethren. This is the leaſt we can make
honourable title. It is more honourable to be a fincere and uſeful ſervant | of the apoſtle's large and excellent deſcription of charity, (1 Cor. 13.)
of Chriſt than to be an earthly king, how potent and proſperous foever. || and this we ought to make conſcience of a&ting up to, which till we do,
He might have claimed kindred to Chriſt according to the fleſh, but he the chriſtian churches will, as, alas ! they are at this day, be filled with
waves that, and rather glories in being his ſervant, envying and strife, confuſion and every evil work, Jam. 3, 16. Or, the
Obſerve, It is really a greater honour to be a faithful ſervant of Jeſus || apoſtle may ſpeak of their being called to be christians, by the preaching
Chriſt than to be akin to him according to the fleſh. Many of Chriſt’s of the word which they gladly received, and profeſſed cordially to believe,
natural kindred, as well as of his progenitors, periſhed; not from want of || and ſo were received into the ſociety and fellowſhip of the church, Chriſt
natural affection in him as Man, but from infidelity and obſtinacy in them- || the Head, and believers the members ; real believers really, profeſſed
ſelves; which ſhould make the deſcendants and near relatives of perſons || believers viſibly. * ... • . .
moſt eminent for ſincere and exemplary piety, jealous over themſelves with Chriſtians are the called, called out of the world, the evil ſpirit and
a godly jealouſy. A ſon of Noah may be ſaved in the ark from a flood | temper of it; above the world, to higher and better things, heaven, things
of temporal deſtruction, and yet be overwhelmed at laſt in a deluge of unſeen and eternal; called from ſin to Chriſt, from vanity to. ſeriouſneſs,
divine wrath, and ſuffer the vengeance of eternal fire. Chriſt himſelf from uncleanneſs to holineſs; and this in purſuance of divine purpoſe
tells us, that he that heareth his word, and doeth it, that is, he only, is as and grace; for whom he did predestinate, them he alſo called, Rom. 8. 30.
his brother, and sister, and mother, that is, more honourably and advan- || Now they who are thus called, are: * Aº ‘º g
tageouſly related to him than the neareſt and deareſt of his natural rela- 1. Sanctified; ſanctified by God the Father. Sanétification 1S uſually
tives, conſidered merely as ſuch. See Matth, 12.48.50. ſpoken of in ſcripture as the work of the Holy Spirit, yet here it IS
Note further, In that the apoſtle Jude ſtyles himſelf a ſervant, though aſcribed to God the Father, becauſe the Spirit works it as the Spirit of .
an apoſtle, a dignified officer in Chriſt’s kingdom ; it is a great honour the Father and the Son. Note, All who are effectually called, are ſanéti-
to the meaneſt ſincere miniſters, (and it holds proportionably as to every | fied ; * partakers of a divine jºurt; (2 Pet. 1. 4.) for without holi-
upright chriſtian,) that he is the ſervant of Chriſt Jeſus. They were neſs no man shall ſee the Lord, Heb. 12. 14. g
ſervants before they were apoſtles, and they were but ſervants ſtill. Obſerve, our ſančtification is not our own work. If any are ſanāi-
Away then with all pretenſions in the miniſters of Chriſt to lordly domi- fied, they are ſo by God the Father, not excluding Son or Spirit, for
nicn either over one another, or the flocks committed to their charge. they are one, one God. Our corruption and pollution are of ourſelves ;
Let us ever have that of our dear Redeemer in ačtual view, It shall not || but our ſanétification and renovation are of God and his grace ; , and
be ſo among you, Matth. 20, 25, 26. And brother of James, to wit, of therefore if we periſh in our iniquity, we muſt bear the blame; but if we
him whom the ancients ſtyle the first bishop of Jeruſalem, of whoſe cha- || be ſanétified and glorified, all the honour and glory muſt be aſcribed to
raćter and martyrdom Joſephus makes mention, and aſcribes the horrible -
deſtruction of that city and nation to this wicked cruelty, as one of its | * See joſephus, Book 20, ch, 3, and Euſeb, Ecc. Hiſt, Book 2, ch. 22.
Vol. V. No. 108. 8 G.
A.D. 66.
them down to hell. They who would not be ſervants to their Maker
and his will in their firſt ſtate, were made captives to his juſtice, and are
reserved in everlasting chains under darkneſs. Here ſee what the condi-
tion of fallen angels is ; they are in chains, bound under the divine power
and juſtice, bound over to the judgment of the great day; they are under
darkneſs, who were once angels of light ; ſo horribly in the dark are
they, that they continue to fight againſt God, as if there were yet ſome
frmall hope at leaſt left them of prevailing and overcoming in the conflićt.
Dire infatuation | Light and liberty concur, chains and darkneſs how
well do they agree and ſuit each other :*
The devils, once angels in the beſt ſenſe, are reserved, &c.
Obſerve, There is, undoubtedly there is, a judgment to come; the
fallen angels are reserved to the judgment of the great day; and ſhall
fallen man eſcape it Surely no. Let every reader confider this in due
time. w º
Their chains are called everlasting, becauſe it is impoſſible they ſhould
ever break looſe from them, or make an eſcape; they are held faſt and
fure under them ; the decree, the juſtice, the wrath of God, are the very
chains under which fallen angels are held ſo faſt. Hear and fear, O fin.
ful mortals of mankind 4.
3. The apoſtle here calls to our remembrance the deſtruction of Sodom
and Gomorrah, v. 7. Even as, &c. It is an alluſion to the deſtruction
of Pentapolis, or the five cities, that the miſeries of the damned are ſet
forth by a lake that burneth with fire and brimſtone; they were guilty
of abominable wickedneſs, not to be named or thought on but with the
utmoſt abhorrence and deteſtation; their ruin is a particular warning to
all people to take heed of, and fly from, fleshly lusts that war against the
soul, 1 Pet. 2. 11. .
“Theſe luſts conſumed the Sodomites with fire from heaven, and
they are now suffering the vengeance of eternal fire : therefore take heed,
imitate not their fins, left the ſame plagues overtake you as did them.
God is the ſame holy, juſt, pure Being now as then ; and can the beaſtly
pleaſures of a moment make amends for your ſuffering the vengeance of
eternal fire 2. Stand in awe, therefore, and ſin not,” Pſ. 4. 4.
The apoſtle next exhibits a charge againſt deceivers who were now
ſeducing the diſciples of Chriſt from the profeſſion and pračtice of his
holy religion. -
8. Likewiſe alſo theſe filthy dreamers defile the fleſh,
deſpiſe dominion, and ſpeak evil of dignities. 9. Yet
Michael the archangel, when, contending with the devil,
he diſputed about the body of Moſes, durſt not bring
againſt him a railing accuſation, but ſaid, The Lord rebuke
thee, 10. But theſe ſpeak evil of thoſe things which they
know not; but what they know naturally, as brute beaſts,
in thoſe things they corrupt themſelves. 11. Woe unto
them | For they have gone in the way of Cain, and ran
greedily after the error of Balaam for reward, and periſhed
in the gainſaying of Core. 12. Theſe are ſpots in your
feaſts of charity, when they feaſt with you, feeding them.
ſelves without fear: clouds they are without water, carried
about of winds ; trees whoſe fruit withereth, without
fruit, twice dead, plucked up by the roots; 13. Raging
waves of the ſea, foaming out their own ſhame; wander.
ing ſtars, to whom is reſerved the blackneſs of darkneſs
for ever.
He calls them filthy dreamers, foraſmuch as deluſion is a dream, and
the beginning of, and inlet to, all manner of filthineſs.
Note, Sin is filthineſs ; it renders men odious and vile in the fight of
the moſt holy God, and makes them (ſooner or later, as penitent, or as
puniſhed to extremity, and without reſource) vile in their own eyes, and
in a while they become vile in the eyes of all about them.
Thºſe filthy dreamers dream themſelves into a fool’s paradiſe on earth,
and into a real hell at laſt : let their charaćter, courſe, and end, be our
ſeaſonable and ſufficient warning ; like fins will produce like puniſhments
and miſeries.
1. They deftle the flesh : the flesh or body is the immediate ſeat, and
often the irritating occaſion, of many horrid pollutions; yet theſe, though
done in and againſt the body, do greatly deftle and grievouſly maim and
JUDE.
wound the ſoul; fleshly lusts do war against the ſoul, 1 Pet. 2. 11. and
in 2 Cor. 7. 1. We read offiltkineſs offlesh and ſpirit, each of which,
though of different kinds, deftles the whole man. -
2. They despise dominion, and speak evil of dignities; are of a diſ.
turbed mind and a ſeditious ſpirit; forgetting that the powers that be,
are ordained of God, Rom. 13. 1. God requires us to ſpeak evil of no
man; (Tit. 3. 2.) but it is a great aggravation of the fin of evil-ſpeak-
ing, when what we ſay is pointed at magiſtrates, men whom God has ſet
in authority over us, by blaſpheming or ſpeaking evil of whom, we blaſ-
pheme God himſelf.
Or, if we underſtand it with reſpect to religion, as ſome do, which
ought to have the dominion in this lower world; ſuch evil-ſpeakers de-
Jpiſe the dominion of conſcience, make a jeſt of it, and would baniſh it
out of the world; and for the word of God, the rule of conſcience, they
deſpiſe that ; the revelations of the divine will go for little with them;
they are a rule of faith and manners, but not till they have explained
them, and impoſed their ſenſe of them upon all about them.
Or, as others account for the ſenſe of this paſſage, the people of God,
truly and ſpecially ſo, are the dignities here ſpoken of or referred to, ac-
cording to that of the Pſalmiſt, (Pſ. 105, 15.) Touch not mine anointed,
and do my prophets no harm. -
They speak evil of, &c. Religion and its ſerious profeſſors have been
always and every-where evil ſpoken of ; though there is nothing in reli-
gion but what is very good, and deſerves our higheſt regards, both as it
is perfeótive of our natures, and ſubſervient to our trueſt and higheſt in-
tereſts; yet this sect, as its enemies are pleaſed to call it, is every-where
spoken against, A&ts 28. 22.
On this occaſion the apoſtle brings in Michael the archangel, &c. v. 9.
Interpreters are at a loſs what is here meant by the body of Moſes.
Some think, that the Devil contended that Moses might have a public
and honourable funeral, that the place where he was interred might be
generally known ; hoping thereby to draw the Jews, ſo naturally prone
thereto, to a new and freſh inſtance of idolatry. Dr. Scot thinks that
by the body of Moses we are to underſtand the Jewiſh church, whoſe de-
ſtruction the Devil ſtrove and contended for, as the Chriſtian church is
called the body of Christ in the New Teſtament ſtyle. Others bring
other interpretations, which I will not here trouble the reader with.
Though this conteſt was mighty eager and earneſt, and Michael was
vićtorious in the iſſue, yet he would not bring a railing accusation against
the Devil himſelf; he knew a good cauſe needed no ſuch weapons to be
employed in its defence; it is ſaid, He durst not bring, &c.
he not 2 Not that he was afraid of the Devil, but he believed God would
be offended, if, in ſuch a diſpute, he went that way to work; he thought
it below him to engage in a trial of ſkill with the great enemy of God
and man, which of them ſhould out-ſcold or out-rail the other. A memo-
randum, ſays good Mr. Henry, to all diſputants, never to bring railing
accusations into their diſputes. Truth needs no ſupports from falſehood
or ſcurrility. Some ſay Michael would not bring a railing accusation
against the Devil, as knowing beforehand that he would be too hard for
him at that weapon. (Mr. Henry.) Some think the apoſtle refers
here to the remarkable paſſage we have, Numb. 20. 7... 14. Satan
would have repreſented Moses under diſadvantageous colours, which he,
good man, had at that time, and upon that occaſion, given but too much
handle for. Now Michael, according to this account, ſtands up in de-
fence of Moses, and, in the zeal of an upright and bold ſpirit, ſays to
Satan, The Lord rebuke thee. He would not ſtand diſputing with the
Devil, nor enter into a particular debate about the merits of that ſpecial
cauſe; he knew Moses was his fellow-ſervant, a favourite of God, and he
would not patiently ſuffer him to be inſulted, no, not by the prince of
devils; but in a juſt indignation cries out, The Lord rebuke thee : like
that of our Lord himſelf, (Matth. 4, 10.) Get thee hence, Satan.
Moſes was a dignity, a magiſtrate, one beloved and preferred by the great
God; and the archangel thought it inſufferable that ſuch a one ſhould be
ſo treated by a vile apoſtate ſpirit, of how high an order ſoever. So
the leſſon hence is, “That we ought to ſtand up in defence of thoſe
“whom God owns, how ſevere ſoever Satan and his inſtruments are in
“ their cenſures of them and their condućt.” They who cenſure (in par-
ticular) upright magiſtrates, upon every flip in their behaviour, may ex-
pećt to hear, The Lord rebuke thee; and divine rebukes are harder to be
borne than careleſs finners now think for. h
v. 10. But theſe speak evil of the things which they know not, &c.
They who speak evil of religion and godlineſs, speak evil of the things
which they know not ; for if they had known them, they would have
ſpoken well of them; for nothing but good and excellent can be truly
Contumacious Profeſſors,
* -

Why durst
A.D. 66.
Contumacious Profeſſors.
JUD E.
faid of religion ; and it is ſad that any thing different or oppoſite ſhould
ever be juſtly ſaid of any of its profeſſors a religious life is the moſt
ſafe, happy, comfortable, and honourable life that is. • *
, Obſerve, Men are moſt apt to speak evil of thoſe perſons and things
that they know leaſt of. How many had never ſuffered by ſlanderous
£ongves, if they had been better known. On the other hand, retirement
ſcreens ſome even from juſt cenſure.
But what they know naturally, &c. It is hard, if not impoſſible, to
find any obſtimate enemies to the chriſtian religion, who do not in their
ſtated courſe live in open or ſecret contradićtion to the very principles of
natural religion ; this many think hard and uncharitable; but I am
afraid it will appear too true in the day of the revelation of the righteous
judgment ºf God. . The apoſtle likens ſuch to brute beasis, though they
often think and boaſt themſelves, if not the wifeſt, yet at leaſt the wit.
tieſt, part of mankind. * g
In those things they corrupt themselves ; that is, in the plaineſt and
moſt natural and neceſſary things; things that lie moſt open and obvious
to natural reaſon and conſcience ; even in thºſe things they corrupt, de-
baſe, and defile themſelves': the fault, whatever it is, lies not in their
underſtandings or apprehenſions, but in their depraved wills, and diſor.
dered appetites and affections; they could and might have ačted better,
but then they muſt have offered violence to thoſe vile affections which
they obſtinately choſe rather to gratify than mortify.
v., 11. He repreſents them as followers of Cain, and in v. 12, 13. as
atheiſtical and profane people who, thought little, and perhaps believed
not much, of God or a future world ; as greedy and covetous, who, ſo
they could but gain preſent worldly advantages, cared not what came
next ; rebels to God and man, who like Core, ran into attempts in
which they muſt aſſuredly periſh, as he did.
v. 12. These are spots in your feasts of charity—the 29&nzi or love-
Jeasts, ſo much ſpoken of by the ancients; these happened by whatever
means or miſchance to be admitted among them, but were spots in them,
defiled and defiling. Obſerve, It is a great reproach, though unjuſt and
accidental, to religion, when they who profeſs it, and join in the moſt
ſolemn inſtitution of it, are in heart and life unſuitable, and even contrary
to 18.,
“dead in their natural, fallen, lapſed ſtate; but they ſeemed to recover,
“ and, as a man in a ſwoon, to be brought to life again, when they took
“upon them the profeſſion of the chriſtian religion; but now they are
“dead again by the evident proofs they have given of their hypocriſy;
“whatever they ſeemed, they had nothing truly vital in them.” ...
Plucked up by the roots ; as we commonly ſerve dead trees, from which
we expect no more fruit ; they are dead, dead, dead; why cumber they
the ground? Away with them to the fire. r '.
v. 13. Raging waves of the ſea ; boiſterous, noiſy, and clamorous; full
of talk and turbulency, but with little (if any) ſenſe or meaning;
Foaming out their own shame ; creating much uneaſineſs to men of
better .# and calmer tempers, which yet will in the end turn to their
own greater ſhame and juſt reproach. The Pſalmiſt's prayer ought
always to be that of every honeſt and good man; “Let integrity and up-
rightneſs preſerve me ; (Pſ. 25.21.) and if it will not, let me be unpre-
ſerved.” . If honeſty fignify little now, knavery will fignify much leſs,
and that in a very little while. - - - , ,
Raging waves are a terror to ſailing paſſengers ; but when they are
got to port, the waves are forgotten, as if no longer in being ; their noiſe
and terror are for ever ended. . .
Wandering stars; planets that are erratic in their motions, keep not
that ſteady, regular courſe which the fixed ones do, but ſhift their ſta-
tions, that one has ſometimes much ado to know where to find them.
This alluſion carries in it a lively emblem of falſe teachers, who are ſome-
times here ard ſometimes there, ſo that one knows not where or how to
| fix them. In the main things, at leaſt, one would think ſomething ſhould
be fixed and ſteady; and this might be without infallibility, or any pre-
tenſions to it in us poor mortals. In religion and politics, the great
ſubjects of preſent debate, ſurely there are certain stamina in which wiſe
and good, honeſt and diſintereſted men might agree, without throwing
the populace into the utmoſt anguiſh and diſtreſs of mind, or blowing up
their paſſions into rage and fury, without letting them know what they
ſay, or whereof they affirm.
To whom is reserved the blackneſs of darkneſs for ever. Falſe teachers
are to expect the worſt of puniſhments in this and a future world : not
every one who teaches by miſtake any thing that is not exačtly true;
These are spots. Yet how common in all chriſtian ſocieties here on
earth, the very beſt not accepted, are ſuch blemiſhes . The more is the
pity . The Lord remedy it in his due time and way ; not in men’s blind
and rigorous way of plucking up the wheat with the tares ; but in the
heaven we are waiting, hoping, and preparing for, there is none of this
mad work, there are none of theſe diſorderly doings. t
When they feast with you, they feed themselves without fear. Arraut
gluttons, no doubt, they were ; ſuch as minded only the gratifying of
their appetites with the daintineſs and plenty of their fare; they had no
regard to Solomon’s caution, Prov. 23. 2.
Mr. Henry’s note on this paſſage, is, In common eating and drinking
a holy fear is neceſſary, much more in feaſting ; though we may ſome-
times be more eaſily and inſenſibly overcome at a common meal than at a
feaſt; for, in the caſe ſuppoſed, we are leſs upon our guard, and ſome-
times, at leaſt to ſome perſons, the plenty of a feast is its own antidote,
as to others it may prove a dangerous ſnare.
Clouds they are without water ; which promiſe rain in time of drought,
but perform nothing of what they promiſe. Such is the caſe of formal
profeſſors, who, at firſt ſetting out, promiſe much, like early-bloſſom-
ing trees in a forward ſpring, but, in concluſion, bring forth little or no
fruit. - f
Carried about of winds ; light and empty, eaſily driven about this way
(for who then, in any public aſſembly, durſt open a Bible to teach others,
unleſs he thought himſelf equal or ſuperior to the angels of God in
heaven 2) but every one who prevaricates, diſſembles, would lead others
into by-paths and fide-ways, that he may have opportunity to make a
gain or prey of them, or (in the apoſtle’s phraſe) to make merchandiſe
of them, 2 Pet. 2. 3. But enough of this. As for the blackneſs of
darkneſs for ever, I ſhall only ſay, that this terrible expreſſion, with all
the horror, it imports, belongs to falſe teachers, truly, not ſlanderouſly
; ſo called, who corrupt the word of God, and betray the ſouls of men. If
this will not make both miniſters and people cautious, I know not what
will. º
| The doom of this wicked people is declared."
14. And Enoch alſo, the ſeventh from Adam, prophe-
fied of theſe, ſaying, Behold, the Lord cometh with ten
thouſand of his ſaints, 15. To execute judgment upon
all, and to convince all that are ungodly among them of
all their ungodly deeds which they have ungodly com-
mitted, and of all their hard ſpeeches which ungodly fin-
ners have ſpoken againſt him. 16. Theſe are murmurers,
or that, as the wind happens to fit ; ſuch are empty, ungrounded pro- | complainers, walking after their own luſts 5 and their
feſſors, an eaſy prey to every ſeducer. It is amazing to hear many talk || mouth ſpeaketh great iwelling words, having men S perſons
ſo confidently of ſo many things of which they know little or nothing, || in admiration becauſe of advantage. -
and yet have not the wiſdom and bumility to diſcern and be ſenſible how
little they know ! How happy would our world be, if men either knew
more, or pračtically knew how little they know !
Trees whoſe fruit withereth, &c. Trees they are,
in the Lord’s vineyard, yet fruitleſs ones. -
Obſerve, They whose fruit withereth, may be juſtly ſaid to be without
fruit. It is a ſad thing when men ſeem to begin in the Spirit, and end
in the flesh; which is almoſt as common a cafe as it is an awful one.
The text ſpeaks of ſuch, as being twice dead; one would think to be
once dead were enough ; we none of us, till grace renew as to a higher
degree than ordinary, love to think of dying once, though this is ap-
pointed for us all. What then is the meaning of this being twice dead P.
Take Mr. Henry’s anſwer in his own words; “They had been once
Vol. W. No. * -
| This prophecy of Enoch we have no mention made of in any other
part or place of ſcripture ; yet now it is ſcripture, that there was ſuch
prophecy; one plain text of ſcripture is proof enough of any one point
that we are required to believe, eſpecially when relating to a matter of
fačt; but in matters of faith, neceſſary ſaving faith, God has not ſeen
fit, bleſſed be his holy name he has not, to try us far ; there is no fun-
damental of chriſtian religion, truly ſo called, which is not inculcated
over and over in the New Teſtament ; by which we may know what the
Holy Ghoſt does, and conſequently we ought, to lay the greateſt ſtreſs
upon. Some ſay that this prophecy of Enoch was preſerved by tradi-
tion in the Jewiſh church ; others, that the apoſtle Jude was immediately
inſpired with the notice of it : be º how it will, it is certain that
}
for they are planted
A.D. 66. JUDr. Exhortation to the Faithful.
there was ſuch a prophecy of ancient date, of long ſtanding, and univer-
fally received in the Old-Teſtament church; and it is a main point of our
New-Teſtament creed. . . . . - -
Obſerve, Chriſt’s coming to judgment was propheſied of as early as
the middle of the patriarchal age, and was therefore even then a received
and acknowledged truth. . . -
The Lord cometh with his holy myriads; including both angels, and
the spirits of just men made perfect. What a glorious time will that be,
when Chriſt ſhall come with ten thousand gf these / And we are told for
what great and awful ends and purpoſes he will come ſo accompanied
and attended, namely, to execute judgment upon all. -
Obſerve, It was ſpoken of then, ſo long ago, as a thing juſt at hand ;
* Behold the Lord cometh; he is juſt a coming, he will be upon you be-
fore you are aware, and, unleſs you be very cautious and diligent, before
you are provided to meet him comfortably.” He cometh, 1. To eaecute
judgment upon the wicked. 2. To convince them.
Obſerve, Chriſt will condemn none without precedent, trial, and con-
vićtion; ſuch convićtion as ſhall at leaſt filence even themſelves; they
ſhall have no excuſe or apology to make, that they either can or dare
then ſtand by ; then every mouth shall be stopped, the Judge and his ſen-
tence ſhall be (by all the impartial) approved and applauded, and even
the guilty condemned criminals ſhall be ſpeechleſs, though at preſent
they want not bold and ſpecious pleas, which they vent with all aſſur-
ance and confidence; and yet it is ſure that the mock-trials of priſoners
in the jail among themſelves, and the real trial at the bar before the pro-
per judge, ſoon appear to be very different things.
I cannot paſs this fifteenth verſe without taking notice how often, and
how emphatically, the word ungodly is repeated in it ; no leſs than four
times; ungodly men, ungodly ſºnners, ungodly deeds, and as to the man-
ner, ungodly committed. Godly or ungodly fignifies little with men now-
a-days, unleſs it be to ſcoff at and deride even the very expreſſions; but
it is not ſo in the language of the Holy Ghoſt.
Obſerve, Omiſſions, as well as commiſfions, muſt be accounted for in
the day ºf judgment. -
Obſerve further, Hard speeches of one another, eſpecially if ill-
gro ſided, will moſt certainly come into account at the judgment of the
great day. Let us all take care in time. “If thou,” ſays one of our
good old puritans, “ ſmite (a miſcalled heretic, or) a ſchiſmatic, and
God find a real faint bleeding, look thou to it, how thou wilt anſwer it.”
It may be too late to ſay before the angel, that it was an error, Eccl. 5. 6.
I only bere allude to that expreſſion of the divinely inſpired writer.
In the fixteenth verſe the apoſtle enlarges further on the charaćter of
theſe evil men and ſeducers; they are murmurers, complainers, &c.
Obſerve, A murmuring complaining temper, indulged and expreſſed,
lays men under a very ill charaćter; ſuch are very weak at leaſt, and for
the moſt part very wicked ; they murmur againſt God and his providence,
againſt men and their condućt; they are angry at every thing that hap-
pens, and never pleaſed with their own ſtate and condition in the world,
as not thinking it good enough for them.
. Such walk after their own lusts ; their will, their appetite, their fancy,
are their only rule and law. Mr. Henry’s note here, is, That they who
pleaſe their finful appetites, are moſt prone to yield to their ungovernable
paſſions. - • ' - • * k •
Lastly, The apoſtle here gives exhortation to thoſe to whom he
wrote, which, with the doxology in the two laſt verſes, concludes the
epiſtle. * * * - -
17. But, beloved, remember ye the words which were
ſpoken before of the apoſtles of our Lord Jeſus Chriſt;
18. How that they told you there ſhould be mockers in the
laſt time, who ſhould walk after their own ungodly luſts.
19. Theſe are they who ſeparate themſelves, ſenſual, having
not the Spirit. . 20. But ye, beloved, building up your.
ſelves on your moſt holy faith, praying in the Holy Ghoſt,
21. Keep yourſelves in the love of God, looking for the
mercy of our Lord Jeſus Chriſt unto eternal life. 22.
And of ſome have compaſſion, making a difference: 28.
And others ſave with fear, pulling them out of the fire;
hating even the garment ſpotted by the fleſh. 24. Now
unto him that is able to keep you from falling, and to pre-
ſent you faultleſs before the preſence of his glory with ex-
ceeding joy, 25. To the only wiſe God our Saviour, be
glory and majeſty, dominion and power, both now and
ever. Amen.
P. 17. But, beloved, remember, &c. “Remember, take heed that ye.
think it not ſtrange (ſo as to ſtumble and be offended, and have your
faith ſtaggered by it) that ſuch people as the ſeducers before deſcribed
and warned againſt ſhould ariſe (and that early) in the chriſtian church,
ſeeing all this was foretold by the apostles of our Lord Jesus Christ, and
conſequently, the accompliſhment of it in the event, is a confirmation of
your faith, inſtead of being in the leaſt an occaſion of ſhaking and un-
ſettling you therein.”
1. They who would perſuade, muſt make it evident that they fin-
cerely love thoſe whom they would perſuade ; “Bitter words and hard
“uſage never did, nor ever will convince, much leſs perſuade any body.”
2. The words which inſpired perſons have ſpoken, (or written,)
duly remembered and reflected ou, are the beſt preſervative againſt dan-
gerous errors ; this will always be ſo, till men have learnt to ſpeak bet-
ter than God himſelf. * -
3. We ought not to be offended if errors and perſecutions ariſe and
prevail in the chriſtian church ; this was foretold, and therefore we
ſhould not think worſe of Chriſt’s perſon, doćtrine, or croſs, when we
ſee it fulfilled. See 1 Tim. 4. 1. and 2 Tim. 3. 1. and 2 Pet. 3. 3.
We muſt not think it ſtrange, but comfort ourſelves with this, that (in
the midſt of all this confuſion) Chriſt will maintain his church, and make
good his promiſe, that the gates of hell shall not prevail against it, Matth.
16. 18. +
º 4. The more religion is ridiculed and perſecuted, the faſter hold we
ſhould take and keep of it ; being fore-warned, we ſhould ſhew that we
are fore-armed; under ſuch trials we ſhould ſtand firm, and not be ſoon
shaken in mind, 2 Theſſ. 2. 2. - *
V. 19. Theſe are they who ſeparate, &c. Obſerve, 1. Senſualiſts
are the worſt ſeparatiſts; they separate themselves from God, and Chriſt,
and his church, to the Devil, the world, and the fleſh, by their ungodly
courſes and vicious practices; and that is a great deal worſe than ſepara-
tion from any particular branch of the viſible church on account of
opinions, or modes and circumſtances of external government or worſhip ;
though many can patiently bear with the former, while they are plenti-
fully and almoſt perpetually railing at the latter: as if no fin were dam-
nable, but what they are pleaſed to call schism. . -
2. Sensual men have not the Spirit, that is, of God and Chriſt, the
Spirit of holineſs, which whoever has not, is none of Christ's, does not
belong to him, Rom. 8, 9. -
3. The worſe others are, the better ſhould we endeavour and approve
ourſelves to be ; the more buſy Satan and his inſtruments are to pervert
others in judgment or pračtice, the more tenacious ſhould we be of found
doćtrine and a good converſation, holding fast the faithful word, as we
have been (divinely) taught, holding the mystery of faith in a pure con-
science, Tit. 1. 9. 1 Tim. 3. 9. -
V. 20. Building up, &c. Obſerve, The way to hold faſt our profeſ.
fion, is, to hold on in it; having laid our foundation well in a found
faith, and a fincere upright heart, we muſt build upon it, make further
progreſs continually ; and we ſhould take care with what materials we
carry on our building, namely, gold, silver, precious stones, not wood,
hay, stubble, 1 Cor. 3. 12. Right principles and a regular converſa-
tion will ſtand the teſt even of the fiery trial; but whatever we mix of
baſer alloy, though we be in the main fincere, we ſhall ſuffer loſs by it;
and though our perſons be ſaved, all that part of our work ſhall be con-
fumed ; and if we ourſelves eſcape, it will be with great danger and
difficulty, as from a houſe on fire on every ſide.
Praying in the Holy Ghost. Obſerve, 1. Prayer is the nurſe of faith;
the way to build up ourſelves in our most holy faith, is, to continue instant
in prayer, Rom. 12. 12.
2. Our prayers are then moſt likely to prevail, when we pray in the
Holy Ghost, under his guidance and influence, according to the rule of
his word, with faith, fervency, and conſtant perſevering importunity ;
this is praying in the Holy Ghost, whether it be done by or without a ſet
preſcribed form.
W. 21. Keep yourſelves, &c. 1. “Keep up the grace of love to God in
its lively vigorous actings and exerciſes in your ſouls.” 2. “Take heed
of throwing yourselves out of the love of God to you, or its delightful,
cheering ſtrengthening, manifeſtations ; keep yourselves in the way of God,
if you would continue in his love.”
Looking for the mercy, &c. 1. Eternal life is to be looked for only
A.D. 66.
Concluſion.
JUDE.
through mercy 3 mercy is our only plea, not merit; or if merit, not our
own, but another’s, who has merited for us what otherwiſe we could
have laid no claim to, nor have entertained any well-grounded hope of.
2. It is ſaid, not only through the mercy of God as our Creator, but
through the mercy of our Lord Jesus Christ as Redeemer; all who come.
to heaven, muſt come thither through our Lord Jesus Christ ; “ for
there is no other name under heaven given among men by which we
muſt be ſaved, but that of the Lord Jeſus only,” A&ts 4.12. compared
with v. 10. - • * - - - - •. - - . . . . .
3. A believing expectation of eternal life will arm us againſt the ſnares
of fin; (2 Pet. 3. 14.) a lively faith of the blessed hope will help us to
mortify our curſed luſts. •
W. 22, 23. And of some have compaſſion, &c. Obſerve, 1. We
ought to do all we can to reſcue others out of the ſnare of the Devil, that
they may be ſaved from (or recovered, when entangled therein, out of)
dangerous errors, or pernicious pračtices. . We are not only (under
God) our own keepers, but every man ought to be (as much as in him
lies) his brother’s keeper ; none but a wicked Cain will contradićt this,
Gen. 4. 9. We muſt watch over one another, faithfully (yet prudently)
reprove each other, and ſet a good example to all about us. -
This muſt be done with compaſſion, making, a difference.
that 2 We muſt diſtinguiſh'between the weak and the wilful.
1. Qf some we muſt have compaſſion, treat them with all tenderneſs,
restore them in the ſpirit of meekness, not be needleſsly harſh and ſevere
in our cenſures of them and their actions, nor proud and haughty in our
condućt toward them, not implacable, not averſe to reconciliation with
them, or admitting them to the friendſhip they formerly had with us,
when they give evident or even ſtrongly hopeful tokens of a ſincere re-
pentance: if God has forgiven them, why ſhould not we ? We infinitely
more need his forgiveneſs than they do, or can do, our’s ; though perhaps
neither they nor we are juſtly or ſufficiently ſenſible of this. . .
2. Others ſave with fear; urging upon them the terrors of the Lord ;
“ Endeavour to frighten them out of their fins; preach hell and damna-
tion to them ;” ſo good Mr. Henry. -
But what if prudence and caution in adminiſtering even the moſt juſt
and ſevere reproofs, be what are primarily, and chiefly here intimated ;
(I do but offer it for confideration ;) as if he had ſaid, “Fear left you
fruſtrate your own good intentions and honeſt defigns by raſh and impru-
dent management, that you do not harden, inſtead of reclaiming, even
where greater degrees of ſeverity are requiſite, than in the immediately
foregoing inſtance.” We are often apt to over-do, when we are ſure
we mean honeſtly, and think we are right in the main ; yet the very
How is
- ! /
worſt are not, needleſsly or raſhly, or to extremity, to be provoked; leſt
they be thereby further hardened through our default. A.
Hating even the garment, &c. that is, keeping yourſelves at the utmoſt
diſtance from what is or appears evil, and deſigning and endeavouring
that others may do ſo too; avoid, as Mr. Henry ſpeaks, all that leads to
Jin, or that looks likeſin, 1 Theſſ. 5. 22. .
, Lastly, The apoſtle concludes this epiſtle with ſolemn aſcription of
glory to the great God. Note, Whatever is the ſubjećt or argument we
have been treating of, aſcribing glory to God is fitteſt for us to conclude
with, v. 24, 25. -
. Note further, God is able, and he is as willing as able, to keep us from
falling, and to preſent us faultleſ, before the preſence of his glory; not as .
thoſe who have never been faulty, (for what has once been done can
never be rendered undone, even by Omnipotence itſelf, for that implies
a contradićtion,) but as thoſe whoſe faults ſhall not be imputed to their
ruin, which, but for God’s mercy and a Saviour's merits, they might
moſt juſtly have been. -
Before the preſence of his glory. Obſerve, 1. The glory of the Lord
will ſhortly be preſent; we now look upon it as diſtant, and too many
look upon it as uncertain, but it will come, and it will be manifeſt and a
apparent, every eye shall see him, Rev. l. 7. This is now the objećt of
our faith, but hereafter, (and ſurely it cannot now be º it will be
the obječt of our ſenſe; whom we now believe in, him we ſhall ſhortly
ſee, to our unſpeakable joy and comfort, or inexpreſſible terror and
conſternation. See 1 Pet. 1, 8. -
Obſerve, 2. All real fincere believers ſhall be preſented, at the Lord
Redeemer’s appearance and coming, by him their glorious Head, to the
Father, in order to his approbation, acceptance, and reward ; they were
given him of the Father, and of all that were so given him he has lost none,
nor will loſe any one, not an individual, a ſingle ſoul, but will preſent
them all perfeótly holy and happy, when he ſhall ſurrender his mediato-
rial kingdom to his God, and our God; his Father, and our Father,
John 6. 39. with ch. 17. 12. 1 Cor. 15. 24.
Obſerve, 3. When believers ſhall be presented faultleſs, it will be with
exceeding joy. Alas! now our faults fill us with fears, doubts, and for-
rows ; but be of good cheer; if we are fincere, we ſhall be, our dear Re-
deemer has undertaken for it, we ſhall be presented faultleſs ; where there
is no fin, there will be no ſorrow ; where there is the perfeótion of holi-
neſs, there will be the perfeótion of joy. Surely, the God who can and
will do all this, is worthy to have glory, majeſty, dominion, and power,
aſcribed to him, both now and for ever! And to this we may well, with
the apoſtle, affix our hearty Amen. * -
*-
E x P o s
AN
WITH
I T I O N,
practical Dheerbations,
of THE
REVELATION OF ST.
-—
JOHN
IT ought to be no prejudice to the credit and authority of this book, that it has been rejećted by men of corrupt minds, ſuch as Cerdon and Mar-
cion, and doubted of by men of a better charaćter; for that has been the lot of other parts of holy writ, and of the divine Author of the
ſcripture himſelf. The image and ſuperſcription of this book are truly ſacred and divine, and the matter of it agreeable with other prophetical
books, particularly Ezekiel and Daniel; the church of God has generally received it, and found good counſel and great comfort in it.
From the beginning, the church of God has been bleſſed with prophecy; that glorious predićtion of breaking the ſerpent's head, was the ſtay and
ſupport of the patriarchal age ; and the many prophecies there were concerning the Meſſiah to come, were the goſpel of the Old Teſtament.
Chriſt himſelf propheſied of the deſtruction of Jeruſalem; and about the time in which that was accompliſhed, he intruſted the apoſtle John with
this book of revelation, to deliver it to the church as a predićtion of the moſt important events that ſhould happen to it, to the end of time, for
the ſupport of the faith of his people, and the direction of their hope.
It is called the Revelation, becauſe God therein diſcovers thoſe things
which could never, have been fifted out by the reaſonings of human underſtanding ; thoſe deep things of God, which no man knows, but the
- ! . . . -
Spirit of God, and thoſe to whom he reveals them.
.A. JO, 95. .
* * * *
CHAPig
This chapter is a general preface to the wººle book, and contains, 1. An
inscription, declaring the original and the design of it, v. 1, 2. II.
The apostolical benediction pronounced on all those who shall pay a due
regard to the contents of this book, v. 3...8. III. A glorious vision or
appearance ºf the Lord Jesus Christ to the apostle John, when he deli-
vered to him this revelation ; v. 9, to the end of the chapter.
1. YTYHE revelation of Jeſus Chriſt, which God gave
1 unto him, to ſhew unto his ſervants things which
muſt ſhortly come to paſs; and he ſent and ſignified it by
his angel unto his ſervant John ; 2. Who bare record of
the word of God, and of the teſtimony of Jeſus Chriſt,
and of all things that he ſaw. -
Here we have, - -
I. What we may call the pedigree of this book.
1. It is the revelation of Jesus Christ ; the whole Bible is ſo ; for all
wevelation comes through Chriſt, and all centres in him ; and eſpecially |
in these last days God has spoken to us by his Son, and concerning his
Son. Chriſt, as the King of his church, has been pleaſed thus far to let
his church know by what rules and methods he will proceed in his go-
vernment ; and, as the Prophet of the church, he has made known to us
the things that ſhall be hereafter. - -
2. It is a revelation which God gave unto Christ. Though Chriſt is
himſelf God, and, as ſuch, has light and life in himſelf, yet, as he ſuſtains
the office of Mediator between God and man, he receives his inſtructions
from the Father; the human nature of Chriſt, though endowed with
the greateſt ſagacity, judgment, and penetration, could not, in a way
of reaſon, diſcover theſe great events, which, not being produced by
natural cauſes, but wholly, depending upon the will of God, could be the
objećt only of divine preſcience, and muſt come to a created mind only
by revelation. Our Lord Jeſus is the great Truſtee of divine revelation;
it is to him that we owe the knowledge we have of what we are to expect
from God, and what he expects from us. ſ
3. This revelation Chriſt sent and signified by his angel. Obſerve
here, the admirable order of divine revelation. God gave it to Chriſt,
and Chriſt employed an angel to communicate it to the churches. The
angels are God’s meſſengers; they are miniſtering ſpirits to the heirs of
ſalvation ; they are Chriſt’s ſervants ; principalities and powers are ſub-
jećt to him ; all the angels of God are obliged to worſhip him.
4. The angels ſignified it to the apostle John ; as the angels are the
meſſengers of Chriſt, the miniſters are the meſſengers of the churches;
what they receive from heaven, they are to communicate to the churches.
John was the apoſtle choſen for this ſervice. Some think he was the
only one ſurviving, the reſt having ſealed their teſtimony with their
blood. This was to be the laſt book of divine revelation, and therefore
notified to the church by the laſt of the apoſtles. John was the beloved
diſciple; he was, under the New Teſtament, as the prophet Daniel under
the Old, a man greatly beloved ; he was the ſervant of Chriſt; he was
an apoſtle, an evangeliſt, and a prophet ; he ſerved Chriſt in all the three
extraordinary offices of the church. James was an apoſtle, but not a
prophet or evangeliſt ; Matthew was an apoſtle, and evangeliſt, but not
a prophet; Luke was an evangeliſt, but neither a prophet nor apoſtle;
but John was all three ; and ſo Chriſt calls him in an eminent ſenſe his
servant John.
5. John was to deliver this revelation to the church ; to all his ſer-
vants. For the revelation was not defigned only for the uſe of Chriſt’s
extraordinary ſervants the miniſters, but for all his ſervants, the members
of the church; they have all a right to the oracles of God, and all have
their concern in them.
II. Here we have the ſubject-matter of this revelation, namely, the
things that muſt ſhortly come to paſs. The evangeliſts give us an ac-
count of the things that are paſt; prophecy gives us an account of things
to come. Theſe future events are ſhewed, and not in the cleareſt light
in which God could have ſet them, but in ſuch a light as he ſaw moſt i
proper, and which would beſt anſwer his wife and holy purpoſes. Had
they been as clearly foretold in all their circumſtances as God could have
revealed them, the predićtion might have prevented the accompliſhment;
but they are foretold more darkly, to beget in us a veneration for the
Ícripture, and to engage our attention, and excite our inquiry : we have
REVELATION, I.
The Subſtance of the Book.
in this revelation a general idea of the methods of Divine Providence and
Government in and about the church, and many good leſſons may be
learned hereby. Theſe events (it is ſaid) were ſuch as ſhould come to
paſs not only surely, but shortly; that is, they would begin to come to
paſs very ſhortly, and the whole would be accompliſhed in a ſhort time.
For now the laſt ages of the world were come. -
III. Here is an atteſtation of the prophecy, v. 2. It was fignified to
John, who bare record of the word of God, and of the teſtimony of
Jeſus Chriſt, and of all things that he ſaw. It is obſervable that the
hiſtorical books of the Old Teſtament have not always the name of the
hiſtorian prefixed to them, as in the books of Judges, Kings, Chronicles ;
but in the prophetical books the name is always prefixed, as Iſaiah, Jere-
miah, &c. So in the New Teſtament, though John did not prefix his
name to his firſt epiſtle, yet he does to this prophecy, as ready to vouch
and anſwer for the truth of it ; and he gives us not only his name, but
his office. He was one who bare record of the word of God in general,
and of the teſtimony of Jeſus in particular, and of all things that he ſaw ;
he was an eye-witneſs, and he concealed nothing that he ſaw. Nothing
recorded in this revelation was his own invention or imagination ; but all
was the record of Cod, and the teſtimony of Jeſus; and as he added
nothing to it, ſo he kept back no part of the counſels of God.
3. Bleſſed is he that readeth, and they that hear, the
words of the prophecy, and keep thoſe things which are
written therein : for the time is at hand.
4. TOHN to the ſeven churches which are in Aſia: Grace
*J be unto you, and peace, from him which is, and
which was, and which is to come ; and from the ſeven
ſpirits which are before his throne; 5. And from Jeſus
Chriſt, who is the faithful witneſs, and the firſt-begotten of
the dead, and the prince of the kings of the earth. Unto
him,that loved us, and waſhed us from our fins in his own
blood, 6. And hath made us kings and prieſts unto God
and his Father; to him be glory and dominion for ever
and ever. Amen. 7. Behold, he cometh with clouds;
and every eye ſhall ſee him, and they alſo which pierced
him : and all kindreds of the earth ſhall wail becauſe of
him. Even ſo, Amen. 8. I am Alpha and Omega, the
beginning and the ending, ſaith the Lord, which is, and
which was, and which is to come, the Almighty.
We have here an apoſtolical benedićtion on thoſe who ſhould give a due
regard to this divine revelation; and this benedićtion is given more gene-
rally and more eſpecially.
I. More generally, to all who either read or hear the words of the
prophecy. This bleſſing ſeems to be pronounced with a defign to en-
courage us to ſtudy this book, and not be weary of looking into it upon
the account of the obſcurity of many things in it ; it will repay the
labour of the careful and attentive reader. Obſerve, 1. It is a bleſſed
privilege to enjoy the oracles of God. This was one of the principal
advantages the Jews had above the Gentiles. 2. It is a bleſſed thing to
ſtudy the ſcriptures; they are well employed who ſearch the ſcriptures.
3. It is a privilege not only to read the ſcriptures ourſelves, but to hear
them read by others, who are qualified to give us the ſenſe of what they
read, and to lead us into an underſtanding of them. 4. It is not ſufficient
to our bleſſedneſs, that we read and hear the ſcriptures, but we muſt keep
the things that are written ; we muſt keep them in our memories, in our
minds, in our affections, and, in pračtice, and we ſhall be bleſſed in the
deed. 5. The nearer we come to the accompliſhment of the ſcriptures,
the greater regard we ſhall give to them. The time is at hand, and we
| ſhould be ſo much the more attentive as we fee the day approaching.
II. The apoſtolical benedićtion is pronounced more eſpecially and par-
ticularly to the ſeven Aſian churches, v. 4. Theſe ſeven churches are
named in v. 11. and diſtinét meſſages ſent to each of them reſpectively in
| the chapters following. The apoſtolical bleſfing is more expreſsly di-
rečted to theſe, becauſe they were neareſt to him, who was now in the
iſle of Patmos, and perhaps he had the peculiar care of them, and ſuper-
intendency over them, not excluding any of the reſt of the apoſtles, if
any of them were now living. Here obſerves
A. D. 95.
The viſion of Chriſt.
REVELATION, I.
1. What the bleſfing is, which he pronounces on all the faithful in
theſe churches—grace and peace, holineſs and comfort : grace, that is,
the good-will of God towards us, and his good work in us; and peace,
that is, the ſweet evidence and aſſurance of this grace. There can be
no true peace where there is not true grace; and where grace goes be-
fore, peace will follow.
2. From whence this bleſfing is to come. In whoſe name does
the apoſtle bleſs the churches In the Name of God, of the whole
Trinity ; for this is an ačt of adoration, and God only is the proper
Objećt of it ; his miniſters muſt bleſs the people in no name but his
alone. And here, -
(1.) The Father is firſt named ; God the Father, which may be taken
either eſſentially, for God as God, or perſonally, for the firſt Perſon in
the ever bleſſed Trinity, the God and Father of our Lord Jeſus Chriſt;
and he is deſcribed as the Jehovah who is, and who was, and who is to
come, eternal, unchangeable, the ſame to the Old-Teſtament church
which was, and to the New-Teſtament church, which is, and who will
be the ſame to the church triumphant which is to come.
(2.) The Holy Spirit, called the ſeven ſpirits, not ſeven in number, or
in nature, but the infinite perfeót Spirit of God, in whom there is a diver-
fity of gifts and operations. He is before the throne; for as God made,
fo he governs, all things by his Spirit. *
(3.) The Lord Jeſus Chriſt. He mentions him after the Spirit, be-
cauſe he intended to enlarge more upon the perſon of Chriſt, as God
manifeſted in the fleſh, whom he had ſeen dwelling on earth before, and
now ſaw again in a glorious form. Obſerve the particular account we
have here of Chriſt, v. 5. * >
[1..] He is the faithful Witneſs; he was from eternity a Witneſs to al
the counſels of God, (John 11. 18.) and he was in time a faithful Wit-
neſs to the revealed will of God, who has now ſpoken to us by his Son;
upon his teſtimony we may ſafely depend, for he is a faithful Witneſs,
cannot be deceived, and cannot deceive us.
[2.] He is the First-begotten or First-born, from the dead, or the firſt
Parent and Head of the reſurre&tion, the only one who raiſed himſelf by
his own power, and who will by the ſame power raiſe up his people from
their graves to everlaſting honour; for he has begotten them again to a
lively hope by his reſurrection from the dead. -
[3.] He is the Prince of the kings of the earth; from him they have
their authority; by him their power is limited, and their wrath reſtrain-
ed; by him their counſels are over-ruled, and to him they are account-
able. This is good news to the church, and it is good evidence of the
Godhead of Chriſt, who is King of kings and Lord of lords. *
[4.] He is the great Friend of his church and people ; one who has
done great things for them, and this out of pure diſintereſted affection ;
he has loved them, and, in purſuance of that everlaſting love, he has,
First, Washed them from }. ſins in his own blood. Sins leave a ſtain
upon the ſoul, a ſlain of guilt and of pollution ; nothing can fetch out
this ſtain but the blood of Chriſt; and rather than it ſhould not be waſhed
out, Chriſt was willing to ſhed his own blood, to purchaſe pardon and
purity for them. Secondly, He has made them kings and priests to God
and his Father. Having juſtified and ſanétified them, he makes them
kings to his Father ; that is, in his Father’s account, with his approba-
tion, and for his glory. As kings, they overcome the world, mortify
fin, govern their own ſpirits, conquer Satan, have power and prevalency
with God in prayer, and ſhall judge the world. He hath made them
prieſts; given them acceſs to God, enabled them to enter into the
holieſt, and to offer ſpiritual and acceptable ſacrifices; he has given
them an unction ſuitable to this chara&ter; and for theſe high honours
and favours they are bound to aſcribe to him dominion and glory for
eVer.
[5.] He will be the Judge of the world; (v. 7.) Behold, he cometh,
and every eye shall ſee him. This book, the Revelation, begins and ends
with a predićtion of the ſecond coming of the Lord Jeſus Chriſt. We
ſhould ſet ourſelves to meditate frequently upon the ſecond coming of
Chriſt, and keep it in the eye of our faith and expe&tation. John ſpeaks
as if he ſaw that day ; “ Behold, he cometh; as ſure as if you beheld
him with your eyes. He cometh with clouds, which are his chariot and
pavilion; he will come publicly ; every eye shall see him, the eye of his
people, the eye of his enemies, every eye, your’s and mine.” He ſhall
come, to the terror of thoſe who pierced him and have not repented ;
and of all who have wounded and crucified him afreſh by their apoſtaſy
from him : he ſhall come to the aſtoniſhment of the pagan world. For
he comes to take vengeance on thoſe who know not God, as well as on
thoſe that obey not the goſpel of Chriſt.
Vol. V. No. 108.
[6.] This account of Chriſt is ratified and confirmed by himſelf, v. 8.
Here our Lord Jeſus juſtly challenges the ſame honour and power that
is aſcribed to the Father, v. 4. He is the Beginning and the End; all
things are from him and for him; he is the Almighty; he is the ſame
eternal and unchanged One. And ſurely whoſoever preſumes to blot out
one chara&ter of this name of Chriſt, deſerves to have his name blotted
out of the book of life. Them that honour him, he will honour; but
they who deſpiſe him, ſhall be lightly eſteemed.
9. I John, who alſo am your brother, and companion
in tribulation, and in the kingdom and patience of Jeſus
Chriſt, was in the iſle that is called Patmos, for the word
of God, and for the teſtimony of Jeſus Chriſt. 10. I was
in the Spirit on the Lord's day, and heard behind me a
great voice, as of a trumpet, 11. Saying, I am Alpha and
Omega, the firſt and the laſt : and, What thou ſeeſt write
in a book, and ſend it unto the ſeven churches which are
in Aſia; unto Epheſus, and unto Smyrna, and unto Per-
gamos, and unto Thyatira, and unto Sardis, and unto Phi-
ladelphia, and unto Laodicea. 12. And I turned to ſee
the voice that ſpake with me. And being turned, I ſaw
ſeven golden candleſticks; 13, And in the midſt of the
ſeven candleſticks one like unto the Son of man, clothed
with a garment down to the foot, and girt about the paps
with a golden girdle. 14. His head and his hairs were
white like wool, as white as ſnow; and his eyes were as a
flame of fire; 15. And his feet like unto fine braſs, as if
they burned in a furnace ; and his voice as the ſound of
many waters. 16. And he had in his right hand ſeven
ſtars: and out of his mouth went a ſharp two-edged
ſword; and his countenance was as the ſun ſhineth in his
ſtrength. 17. And when I ſaw him, I fell at his feet as
dead. And he laid his right hand-upon me, ſaying unto
me, Fear not ; I am the firſt and the laſt : 18. I am he
that liveth, and was dead; and, behold, I am alive for
evermore, Amen; and have the keys of hell and of death.
19. Write the things which thou haſt ſeen, and the things
which are, and the things which ſhall be hereafter ; 20.
The myſtery of the ſeven ſtars which thou ſaweſt in my
right hand, and the ſeven golden candleſticks. The ſeven
ſtars are the angels of the ſeven churches: and the ſeven
candleſticks which thou ſaweſt are the feven churches.
We are now come to that glorious viſion which the apoſtle had of the
Lord Jeſus Chriſt, when he came to deliver this revelation to him.
Where obſerve, - *
I. The account given of the perſon, who was favoured with this viſion.
He deſcribes himſelf,
1. "By his preſent ſtate and condition. He was the brother and com-
panion of theſe churches in tribulation, and in the kingdom and patience of
Christ. He was, at this time, as the reſt of true chriſtians were, a perſe-
cuted man, baniſhed, and perhaps impriſoned, for his adherence to Chriſt.
He was their brother, though an apoſtle; he ſeems to value himſelf upon
his relation to the church, rather than his authority in it. Judas may be
an apoſtle, but not a brother in the family of God ; he was their com-
panion. The children of God ſhould chooſe communion and ſociety
with each other; he was their companion in tribulation. The perſe-
cuted ſervants of God do not ſuffer alone, the ſame trials are accom-
pliſhed in others; he was their companion in patience, not only a ſharer
with them in ſuffering circumſtances, but in ſuffering graces. . If we
have the patience of the ſaints, we ſhould not grudge to meet with their
trials. He was their brother and companion in the patience of the king--
dom of Christ ; a ſufferer for Chriſt’s cauſe, for aſſerting his kingly
power over the church of the world, and for adhering to it againſt all
who would uſurp upon it. By this account he gives of his preſent ſtate,
he acknowledges his engagements to ſympathize with them, and to en-
deavour to give them counſel and comfort ; and beſpeaks their more.
N 8 I
gº.
A.D. 95.
careful attention to what he had to ſay to them from Chriſt their com-
mon Lord. -
2. By the place where he was when he was favoured with this viſion.
He was in the isle Patmos; he does not ſay who baniſhed him thither ;
it becomes chriſtians to ſpeak ſparingly and modeſtly of their own ſuf-
ferings. Patmos is ſaid to be an iſland in the Ægean ſea, one of thoſe
called Cyclades, and was about thirty-five miles in compaſs; but under
this confinement it was the apoſtle’s comfort that he did not ſuffer as an
evil-doer, but that it was for the teſtimony of Jeſus, for bearing witneſs
to Chriſt as the Immanuel, the Saviour. This was a cauſe worth ſuffer-
ing i. and the Spirit of glory and of God reſted upon this perſecuted
apoſtle. -
P. The day and time in which he had this viſion ; it was the Lord’s
day; the day which Chriſt had ſeparated and ſet apart for himſelf, as
the euchariſt is called the Lord's Supper.
than the chriſtian ſabbath; the firſt day of the week, to be obſerved in
remembrance of the reſurre&tion of Chriſt. Let us who call him our
Lord, honour him on his own day; the day which the Lord hath made,
and in which we ought to rejoice.
4. The frame that his ſoul was in at this time; he was in the Spirit ;
he was not only in a rapture when he received the viſion, but before he
received it ; he was in a ſerious, heavenly, ſpiritual frame, under the
bleſſed gracious influences of the Spirit of God. God uſually prepares
the ſouls of his people for uncommon manifeſtations of himſelf, by the
quickening, ſančtifying influences of his good Spirit. Thoſe who would
enjoy communion with God on the Lord's day, muſt endeavour to abſtraćt
their thoughts and affections from fleſh and fleſhly things, and be wholly
taken up with things of a ſpiritual nature.
II. The apoſtle gives an account of what he heard when thus in the
Spirit. An alarm was given as with the ſound of a trumpet, and then
he heard a voice, the voice of Chriſt applying to himſelf the chara&ter
before given, the First and the Last, and commanding the apoſtle to
commit to wiiting the things that were now to be revealed to him, and
to ſend it immediately to the ſeven Aſian churches, whoſe names are
mentioned. Thus our Lord Jeſus, the Captain of our ſalvation, gave
the apoſtle notice of his glorious appearance, as with the ſound of a
trumpet.
III. We have now an account of what he ſaw ; he turned to ſee the
voice, whoſe it was, and whence it came ; and then a wonderful ſcene of
viſion opened itſelf to him.
1. He ſaw a repreſentation of the church under the emblem of ſeven
golden candlesticks, as it is explained in the laſt verſe of the chapter. The
churches are compared to candlesticks, becauſe they hold forth the light
of the goſpel to advantage; the churches are not candles, Chriſt only is
our Light, and his goſpel our lamp, but they receive their light from
Chriſt and the goſpel, and hold it forth to others; they are golden can-
dlesticks, for they ſhould be precious and pure, comparable to fine gold;
not only the ministers, but the members of the churches ought to be ſuch;
their light ſhould so shine before men, as to engage others to give glory
to God.
2. He ſaw a repreſentation of the Lord Jeſus Chriſt in the midſt of
the golden candlesticks; for he has promiſed to be with his churches
always to the end of the world, filling them with light, and life, and love,
for he is the very animating, informing Soul of the church. And here
we obſerve,
(1.) The glorious form in which Chriſt appeared in ſeveral particulars.
[1..] He was clothed with a garment down to the foot; a princely and
prieſtly, robe, denoting righteouſneſs and honour... [2.] He was girt
about with a golden girdle; the breaſt-plate of the High-Prieſt, on which
the names of his people are engraven ; he was ready girt to do all the
work of a Redeemer. [3.] His head and hairs were white like wool or
snow ; he was the Ancient of days; his hoary head was no fign of decay,
but it was indeed a crown of glory. [4.] His eyes were as the flame of
Jire, piercing and penetrating into the very hearts and reins of men, ſcat-
tering terrors among his adverſaries. [5.] His feet were like unto fine
burning braſs; ſtrong and ſteadfaſt, ſupporting his own intereſt, ſubduing
his enemies, and treading them to powder. [6.] His voice was as the
sound of many waters ; of many rivers falling in together. He can and
will make himſelf heard to thoſe who are afar off as well as to thoſe who
are near. His goſpel is a profluent and mighty ſtream, fed by the upper
ſprings of infinite wiſdom and knowledge. . [7.] He had in his right
hand seven stars; the miniſters of the ſeven churches, who are under his
direction, have all their light and influence from him, and are ſecured
and preſerved by him. [8.] Out of his mouth went a two-edged ſword;
REVELATION, II.
Surely this can be no other.
The Church in Epheſus.
} his word, which both wounds and heals, ſtrikes at fins on the right hand
and on the left. [9.] His countenance was as the ſun shining; its strength
too bright and dazzling for mortal eyes to behold.
(2.) The impreſſion this appearance of Chriſt made upon the apoſtle
John ; (v. 17.) He fell at the feet of Christ as dead; he was overpow-
ered with the greatneſs of the luſtre and glory in which Chriſt appeared,
though he had been ſo familiar with him before. How well is it for us
that God ſpeaks to us by men like ourſelves, whoſe terrors ſhall not make
us afraid. For none can ſee the face of God, and live.
(3.) The condeſcending goodneſs of the Lord Jeſus to his diſciples;
(v. 17.) he laid his hand upon him; he raiſed him up, he did not plead
againſt him with his great power, but he put ſtrength into him, he ſpake
kind.words to him. . [1..] Words of comfort and encouragement; Fear
not. He commanded away the ſlaviſh fears of his diſciples. [2.] Words
of inſtruction ; telling him particularly who he was, that thus appeared
to him. And here he acquaints him, First, With his divine nature;
the First and the Last. Secondly, With his former ſufferings; I was
dead; the very ſame that his diſciples ſaw upon the croſs dying for the
fins of men. . Thirdly, With his reſurre&tion and life; “ I live, and am
alive for evermore; have conquered death and opened the grave, and am
Partaker of an endleſs life.” . Fourthly, With his office and authority;
I have the keys of hell and of death ; a ſovereign dominion in and over the
inviſible world, opening and none can ſhut, ſhutting ſo that none can
open ; opening the gates of death when he pleaſes, and the gates of the
eternal world, of happineſs or miſery, as the Judge of all, from whoſe
ſentence there lies no appeal. Fifthly, With his will and pleaſure;
“that John ſhould write both the things he had ſeen, and the things that
are, and that ſhould be hereafter.” Sixthly, “With the meaning of the
ſeven ſtars, that they are the miniſters of the churches; and of the ſeven
candleſticks, that they are the ſeven churches,” to whom Chriſt would
now ſend by him particular and proper meſſages.
CHAP. II.
The apostle John, having, in the foregoing chapter, written the things which
he had seen, now proceeds to write the things that are, according to the
command of God, (ch. 1...19.) that is, the present state of the ſeven
churches of Aſia, with which he had a particular acquaintance, and for
which he had a tender concern. He was directed to write to every one
of them according to their present state and circumstances, and to inscribe
every letter to the angel of that church, to the miniſter or rather miniſtry
of that church, called angels, becauſe they are the messengers of God to
mankind. In this chapter, we have, I. The message sent to Ephesus,
v. 1...7. II. To Smyrna, v. 8...11. III. To Pergamos, v. 12...17.
IV. To Thyatira, v. 18, to the end.
1. UNº the angel of the church of Epheſus write;
Theſe things faith he that holdeth the ſeven ſtars
in his right hand, who walketh in the midſt of the ſeven
golden candleſticks; 2. I know thy works, and thy
labour, and thy patience, and how thou canſt not bear
them which are evil: and thou haſt tried them which ſay
they are apoſtles, and are not, and haſt found them liars :
3. And haſt borne, and haſt patience, and for my name’s
ſake haſt laboured, and haſt not fainted. 4. Nevertheleſs
I have ſomewhat againſt thee, becauſe thou haſt left thy
firſt love. 5. Remember therefore from whence thou art
fallen, and repent, and do the firſt works; or elſe I will
come unto thee quickly, and will remove thy candleſtick
out of his place, except thou repent. 6. But this thou
haſt, that thou hateſt the deeds of the Nicolaitans, which I
alſo hate. 7. He that hath an ear, let him hear what the
Spirit faith unto the churches; To him that overcometh
will I give to eat of the tree of life, which is in the midſt
of the paradiſe of God.
We have here,
I. The inſcription, where obſerve, - * *
1. To whom the firſt of theſe epiſtles is direéted ; to the church of
Epheſus, a famous church planted by the apoſtle Paul, (A&ts 19.) and
A. D. 95.
The Church in Epheſus.
REVELATION, II.
after that watered and governed by St. John, who had his reſidence very
much there. We can hardly think that Timothy was the angel, or ſole
paſtor and biſhop of this church at this time, that he who was of a very
excellent ſpirit, and naturally cared for the good ſtate of the ſouls of the
people, ſhould become ſo remiſs as to deſerve the rebukes given to the
miniſtry of this church. Obſerve,
2. From whom this epiſtle to Epheſus was ſent; here we have one of
thoſe titles that were given to Chriſt in his appearance to John in the
chapter foregoing; “He that holdeth the ſeven ſtars in his right hand,
and walketh in the midſt of the ſeven golden candleſticks,” ch. i. 13, 16.
This title confiſts of two parts :
(1.) He that holdeth the stars in his right hand. The miniſters of
Chriſt are under his ſpecial care and protećtion. It is the honour of
God, that he knows the number of the ſtars, calls them by their names,
binds the ſweet influences of Pleiades, and looſes the bands of Orion ; and
it is the honour of the Lord Jeſus Chriſt, that the miniſters of the goſ.
pel, who are greater bleſſings to the church than the ſtars are to the
world, are in his hand; he dire&ts all their motions, he diſpoſes of them
into their ſeveral orbs, he fills them with light and influence, he ſupports
them, or elſe they would ſoon be falling ſtars; they are inſtruments in his
hand, and all the good they do, is done by his hand with them.
(2.) He walketh in the midst of the golden candlesticks. This ſpeaks
his relation to his churches, as the other his relation to his miniſters.
Chriſt is in an intimate manner preſent and converſant with his churches;
he knows and obſerves their ſtate, he takes pleaſure in them, as a man
does to walk in his garden; though Chriſt be in heaven, he walks in the
midſt of his churches on earth, obſerving what is amiſs in them, and
what it is that they want : this is a great encouragement to thoſe who
have the care of the churches—that the Lord Jeſus has graven them
upon the palms of his hands. -
II. The contents of the epiſtle, in which, as in moſt of thoſe that fol-
low, we have,
1. The commendation Chriſt gave this church, miniſters and members,
which he always brings in, by declaring that he knows their works, and
therefore both his commendation and reprehenſion are to be ſtrićtly re-
garded ; for he does not in either ſpeak at a venture, he knows what he
fays. Now the church of Epheſus is commended,
(1.) For their diligence in duty; (v. 2.) I know thy works, and thy
Čabour. This may more immediately relate to the miniſtry of this church,
which had been laborious and diligent. Dignity calls for duty. Thoſe
that are ſtars in Chriſt’s hand, had need to be always in motion, diſpenſ.
ing light to all about them; For my name's ſake thou hast laboured, and
hast not fainted, v. 3. Chriſt keeps an account of every day's work, and
every hour’s work, his ſervants do for him, and their labour shall not be
2n vain in the Lord.
(2.) For their patience in ſuffering ; (v. 2.) Thy labour and thy
patience. It is not enough that we be diligent, but we muſt be patient,
and endure hardneſs as good ſoldiers of Chriſt. Miniſters muſt have and
exerciſe great patience, and no chriſtian can be without it. There muſt
be bearing patience, to endure the injuries of men and the rebukes of
rovidence ; and there muſt be waiting patience, that when they have
done the will of God, they may receive the promiſe; Thou hast borne,
and hast patience, v. 3. We ſhall meet with ſuch difficulties in our way
and work, as require patience to go on and finiſh well.
(3.) For their zeal againſt what was evil; (v. 2.) Thou canst not
bear them that are evil. It conſiſts very well with chriſtian patience, not
to diſpenſe with fin, much leſs allow it ; though we muſt ſhew all meek-
neſs to men, yet we muſt ſhew a juſt zeal againſt their fins. This their
zeal was the more to be commended, becauſe it was according to know-
ledge, diſcreet zeal upon a previous trial made of the pretences, practices,
and tenets of evil men; Thou hast tried them that ſay they are apostles,
and are not ; and hast found them liars. True zeal proceeds with diſ-
cretion; none ſhould be caſt off till they are tried. Some were riſen up
in this church, that pretended to be not ordinary miniſters, but apoſ.
tles ; their pretenfiens had been examined, and found to be vain and falſe;
thoſe that impartially ſearch after truth, may come to the knowledge
of it. -
2. The rebuke given to this church; (v. 4.) Nevertheleſs, I have
somewhat against thee. Thoſe that have much good in them, may have
ſomething much amiſs in them ; and our Lord Jeſus, as an impartial
Maſter and Judge, takes notice of both ; though he firſt obſerves what
is good, and is moſt ready to mention that, yet he alſo obſerves what is
amiſs, and will faithfully reprove them for it. The fin that Chriſt charged
this church with, is, their decay and declenſion in holy love and zeal.
| Thou hast left thy first love; not left and forſaken the Objećt of it, but -
loſt the fervent degree of it, that at firſt appeared.
Obſerve, (1.) The firſt affections of men toward Chriſt, and holineſs,
and heaven, are uſually lively and warm. God remembered the love of
Iſrael’s eſpouſals, when ſhe ſhould follow him whitherſoever he went.
(2.) Theſe lively affections will abate and cool, if great care be not
taken, and diligence uſed, to preſerve them in conſtant exerciſe. (3.)
Chriſt is grieved and diſpleaſed with his people, when he ſees them grow
remiſs and cold toward him, and he will one way or other make them
fenſible that he does not take it well from them.
3. The advice and counſel given them from Chriſt; (v.5.) Remember
therefore from whence thou art fallen, and repent, &c. (1.j Thoſe that
have lost their first love, must remember from whence they are fallen; they
muſt compare their preſent with their former ſtate, and confider how
much betterit was with them then than now ; how much peace, ſtrength,
Purity, and pleaſure they have loſt, by leaving their first live; how much
more comfortably they could lie down and ſleep at night; how much
more cheerfully they could awake in the morning; how much better
they could bear afflićtions, and how much more becomingly they could
enjoy the favours of Providence; how much eaſier the thoughts of death
were to them, and how much ſtronger their defires and hopes of heaven.
(2.) They muſt repent ; they muſt be inwardly grieved and aſhamed for
their finful declining ; they muſt blame themſelves, and ſhame themſelves,
for it, and humbly confeſs it in the fight of God, and judge and condemn
themſelves for it. (3.) They muſt return and do their firſt works; they
muſt as it were begin again, go back ſtep by ſtep, till they come to the
place where they took the firſt falſe ſtep; they muſt endeavour to revive
and recover their firſt zeal, tenderneſs, and ſeriouſneſs, and muſt pray as
earneſtly, and watch as diligently, as they did when they firſt ſet out in
the ways of God. -
Now this good advice is forced and urged, [1..] By a ſevere threaten-
ing, if it ſhould be neglected ; I will come unto thee quickly, and remove
thy candlestick out of its place. If the preſence of Chriſt's grace and
Spirit be ſlighted, we may expect the preſence of his diſpleaſure; he
will come in a way of judgment, and that ſuddenly and ſurpriſingly, upon
impenitent churches and finners; he will unchurch them, take away his
goſpel, his miniſters, and his ordinances from them ; and what will the
churches or the angels of the churches do when the goſpel is removed 2
[2.] By an encouraging mention that is made of what was yet good
among them ; (v. 6,) “This thou hast, that thou hatest the deeds of the
Nicolaitans, which I also hate. Though thou haſt declined in thy love
to what is good, yet thou retaineſt thy hatred to what is evil, eſpecially
to what is groſsly ſo.” The Nicolaitans were a looſe ſe&t, who ſheltered
themſelves under the name of Chriſtianity; they held hateful doćtrines,
and they were guilty of hateful deeds, hateful to Chriſt, and to all true
chriſtians; and it is mentioned to the praiſe of the church of Epheſus,
that they had a juſt zeal, and abhorrence of thoſe wicked doćtrines and
practices. An indifference of ſpirit between truth and error, good and
evil, may be called charily and meekness, but it is not pleaſing unto Chriſt.
Our Saviour ſubjoins this kind commendation to his ſevere threatening,
to make the advice more effectual.
III. We have the concluſion of this epiſtle, in which, as in thoſe that
follow, we have, - s
1. A call to attention ; He that hath an ear, let him hear what the
Spirit saith unto the churches. &
Obſerve, (1.) What is written in the ſcriptures, is ſpoken by the
Spirit of God. (2.) What is ſaid to one church, concerns all the
churches, in every place and age. (3.) We can never employ our faculty
of hearing better than in hearkening to the word of God ; and we de-
ſerve to loſe it, if we do not employ it to this purpoſe ; and they who
will not hear the call of God now, will wiſh at length they had never had
a capacity of hearing any thing at all.
2. A promiſe of great mercy to thoſe who overcome. The chriſtian
life is a warfare againſt fin, Satan, the world, and the fleſh. It is not
enough that we engage in this warfare, but we muſt purſue it to the
end; we muſt never yield to our ſpiritual enemies, but fight the good
fight, till we gain the vićtory, as all perſevering chriſtians ſhall do ; and
the warfare and vićtory ſhall have a glorious triumph and reward. That
which is here promiſed, is, to eat of the tree of life which is in the midst
of the paradise of God. They ſhall have that perfection of holineſs, and
that confirmation therein, that Adam would have had ; if he had gone
well through the courſe of his trial, then he would have eaten of the
tree of life which was in the midſt of paradiſe, and that would have been
the ſacrament of confirmation to him in his holy and happy ſtate. So
*
- A. D. 95. -
all who perſevere in their chriſtian trial and warfare, ſhall derive from
Chriſt, as the Tree of life, perfeótion and confirmation in holineſs and
happineſs in the paradiſe of God; not in the earthly paradiſe, but the
heavenly, ch. 22. 1, 2.
8. And unto the angel of the church in Smyrna write?
Theſe things ſaith the firſt and the laſt, which was dead;
and is alive. 9. I know thy works, and tribulation, and
poverty, (but thou art rich.) and I know the blaſphemy of
them which ſay they are Jews, and are not, but are the
fynagogue of Satan. , 10. Fear none of thoſe things which
thou ſhalt ſuffer: behold, the devil ſhall caſt ſome of you
into priſon, that ye may be tried; and ye ſhall have tri-
bulation ten days: be thou faithful unto death, and I will
give thee a crown of life.
him hear what the Spirit ſaith unto the churches; He that
overcometh ſhall not be hurt of the ſecond death.
We now proceed to the ſecond epiſtle ſentito another of the Aſian
churches, where, as before, obſerve,
I. The preface or inſcription in both parts.
1. The ſuperſcription, telling us to whom it was more expreſsly and
immediately dire&ted ; to the angel of the church in Smyrna, a place well
known at this day by our merchants, a city of great trade and wealth,
perhaps the only city of all the ſeven that is ſtill known by the ſame
name, now however no longer diſtinguiſhed for its chriſtian church, being
overrun with Mahometaniſm. -
2. The ſubſcription, containing another of the glorious titles of our
JLord Jeſus, the First and the Last, he that was dead and is alive, taken
out of ch. 1. 17, 18. (1.) Jeſus is the First and the Last. It is but a
little ſcantling of time that is allowed to us in this world, but our Re-
deemer is the First and the Last. He is the First, for by him all things
were made ; and he was before all things with God, and was God him-
ſelf. He is the Last, for all things are made for him, and he will be the
Judge of all. This ſurely is the title of God from everlaſting and to
everlaſting, and it is the title of one that is an unchangeable Mediator
between God and man, Jesus, the same yesterday, to-day, and for ever.
He was the First, for by him the foundation of the church was laid in
the patriarchal ſtate ; and he is the Last, for by him the top-ſtone will
|be brought forth and laid, in the end of time. (2.) He was dead, and is
alive. He was dead, and died for our fins; he is alive, for he roſe again
for our juſtification, and he ever lives to make interceſſion for us. He
was dead, and by dying purchaſed ſalvation for us; he is alive, and by
his life applies this ſalvation to us. And if when we were enemies, we
are reconciled by his death, much more, being reconciled, we ſhall be
ſaved by his life. His death we commemorate every ſacrament-day, his
reſurre&tion and life every ſabbath-day.
II. The ſubječt matter of this epiſtle to Smyrna, where, after the
common declaration of Chriſt’s omniſcience, and the perfeót cognizance
he has of all the works of men, and eſpecially of his churches, he takes
In Otice, tº
4. Of the improvement they had made in their ſpiritual ſtate. This
comes in, in a ſhort parentheſis; yet it is very emphatical; but thou art
rich ; (v. 9.) poor in temporals, but rich in ſpirituals; poor in ſpirit,
and yet rich in grace ; their ſpiritual riches are ſet off by their outward
poverty. Many who are rich in temporals, are poor in ſpirituals. Thus
it was with the church of Laodicea. Some who are poor outwardly, are
inwardly rich, rich in faith, in good works, rich in privileges, rich in
bonds and deeds of gift, rich in hope, rich in reverſion. Spiritual riches
are uſually the reward of great diligence; the diligent hand makes rich.
Where there is ſpiritual plenty, outward poverty may be better borne;
and when God’s people are impoveriſhed in temporals, for the ſake of
Chriſt and a good conſcience, he makes all up to them in ſpiritual riches,
which are much more ſatisfying and enduring.
2. Of their ſufferings ; I know thy tribulation and thy poverty; the
proſecution they underwent, even to the ſpoiling of their goods. They
who will be faithful to Chriſt, muſt expect to go through many tribula-
tions; but Jeſus Chriſt takes particular notice of all their troubles. In
all their afflićtions he is afflićted, and he will recompenſe tribulation
to thoſe who trouble them, but to them that are troubled, reſt with
him ſelf.
11. He that hath an ear, let
REVELATION, II.
|
they muſt be impriſoned.
The Church in Smyrna.
3. He knows the wickedneſs and the falſehood of their enemies; Î
know the blaſphemy of them that say they are Jews, but are not ; that is,
(1.) Of thoſe who pretend to be the only peculiar covenant people of
God, as the Jews boaſted themſelves to be, even after God had rejećted
them : Or, (2.) Of thoſe who would be ſetting up the Jewiſh rites and
ceremonies, which were now not only antiquated, but abrogated ; theſe
may ſay that they only are the church of God in the world, when, in-
deed; ihey are the synagogue of Satan. Obſerve, [1..] As Chriſt has a
church in the world, the ſpiritual Iſrael of God, ſo the Devil has his
synagogue; thoſe aſſemblies that are ſet up in oppoſition to the truths of
the goſpel, and that promote and propagate damnable errors, thoſe who
are ſet up in oppoſition to the purity and ſpirituality of goſpel-worſhip,
and promote and propagate the vain inventions of men, and rites and
ceremonies which never entered into the thºughts of God, and thoſe
aſſemblies which are ſet up to revile and perſecute the true worſhip and
worſhippers of God, theſe are all synagogues of Satan ; he prefides over
them, he works in them, his intereſts are ſerved by them, and he receives
a horrid homage and honour from them. [2.] For the synagogues of
Satan to give themſelves out to be the church or Iſrael of God, is no
leſs than blaſphemy. God is greatly diſhonoured, when his name is made
uſe of to promote and patronize the intereſts of Satan; and he has a
high reſentment of this blaſphemy, and will take a juſt revenge on thoſe
who perfiſt in it. -
4. He fore-knows the future trials of his people, and fore-warns them
of them, and fore-arms them againſt them. (1.) He fore-warns them
of future trials; (v. 10.) The Devil shall cast ſome of you into prison,
and ye shall have tribulation. The people of God muſt look for a ſeries
and ſucceſſion of troubles in this world, and their troubles uſually riſe
higher; they had been impoveriſhed by their tribulations before, now
Obſerve, It is the Devil that ſtirs up his in-
ſtruments, wicked men, to perſecute the people of God; tyrants and
perſecutors are the Devil's tools, though they gratify their own finful
malignity, and know not that they are ačtuated by a diabolical malice.
(2.) Chriſt fore-arms them againſt theſe approaching troubles: [l.]
By his counſel; Fear none of these things: this is not only a word of
command, but of efficacy; not only forbidding ſlaviſh fear, but ſubduing
it, and furniſhing the ſoul with ſtrength and courage. [2.] By ſhew-
ing them how their ſufferings would be alleviated and limited. First,
They ſhould not be univerſal ; it would be some of them, not all, who
ſhould be cast into prison ; thoſe who were beſt able to bear it, and
might expect to be viſited and comforted by the reſt. Secondly, They
were not to be perpetual, but for a ſet time, and a ſhort time, ten days ;
it ſhould not be everlaſting tribulation, the time should be shortened for
the elects' ſake. Thirdly, It ſhould be to try them, not to deſtroy them;
that their faith, and patience, and courage, might be proved and im-
proved, and be found to honour and glory. [3.] By propoſing and pro-
mifing a glorious reward to their fidelity; (v. 10.) Be thou faithful
to death, and I will give thee a crown of life.
Obſerve, First, The ſureneſs of the reward ; I will give thee. He
has ſaid it, that is able to do it; and he has undertaken that he will do
it ; they ſhall have the reward from his own hand, and none of their
enemies ſhall be able to wreſt it out of his hand, or to pull it from their
heads.
Secondly, The ſuitableneſs of it; 1. A crown, to reward their poverty,
their fidelity, and their conflićt. 2. A crown of life, to reward thoſe
who are faithful even unto death, are faithful till they die, and who part
with life itſelf, in fidelity to Chriſt; that life, ſo worn out in his ſervice,
or laid down in his cauſe, ſhall be rewarded with another ; and a much
better life, that ſhall be eternal.
III. The concluſion of this meſſage, and that, as before, 1. With a
call to univerſal attention, that all men, all the world, ſhould hear what
paſſes between Chriſt and his churches ; how he commends them, how
he comforts them, how he reproves their failures, how he rewards their
fidelity; it concerns all the inhabitants of the world to obſerve God’s
dealings with his own people; all the world may learn inſtruction and
wiſdom thereby. 2. With a gracious promiſe to the conquering chriſ-
tian; (v. 11.) He that overcometh, shall not be hurt of the second death.
Obſerve, (1.) There is not only a first, but a second death ; a death
after the body is dead. (2.) This second death is unſpeakably worſe
than the firſt death, both in the dying pangs and agonies of it—which
are the agonies of the ſoul, without any mixture of ſupport, and in the
duration—it is eternal death, dying the death, to die, and to be always
dying; this is hurtful indeed, it is fatally hurtful to all who fall under
it. (3.) From this hurtful, this deſtructive death, Chriſt will ſave all
A. D. 95.
The Church in Pergamos.
REVELATION, II.
his faithful ſervants : the second death ſhall have no power over thoſe
who are partakers of the first resurrection ; the firſt death shall not hurt
them, and the second death ſhall have no power over them.
12. And to the angel of the church in Pergamos write ;
Theſe things faith he which hath the ſharp ſword with
two edges ; 13. I know thy works, and where thou
dwelleſt, even where Satan’s ſeat is ; and thou holdeſt faſt
my name, and haſt not denied my faith, even in thoſe
days wherein Antipas was my faithful martyr, who was
ſlain among you, where Satan dwelleth. 14. But I have
a few things againſt thee, becauſe thou haſt there them
that hold the doćtrine of Balaam, who taught Balak to
caſt a ſtumbling-block before the children of Iſrael, to eat
things ſacrificed unto idols, and to commit fornication. 15.
So haſt thou alſo them that hold the doćtrine of the Nico-
laitans, which thing I hate. 16. Repent ; or elſe I will
come unto thee quickly, and will fight againſt them with
the ſword of my mouth. 17. He that hath an ear, let
him hear what the Spirit faith unto the churches; To him
that overcometh will I give to eat of the hidden manna,
and will give him a white ſtone, and in the ſtone a new
receiveth it.
Here alſo we are to conſider,
I. The inſcription of this meſſage. 1. Whom it was ſent to ; to the
angel of the church of Pergamos. Whether this was a city raiſed up
out of the Ruins of old Troy, a Troy nouveau, (as our London was
once called,) or ſome other city of the ſame name, is neither certain nor
material; it was a place where Chriſt had called and conſtituted a goſpel-
church by the preaching of the goſpel, and the grace of his Spirit
making the word effectual. 2. Who it was, that ſent this meſſage to
Pergamos; the ſame Jeſus who here deſcribes himſelf as one that hath
the sharp sword with two edges ; (ch. I. 16.) out of his mouth went a
sharp two-edged sword.
Some have obſerved, that, in the ſeveral titles of Chriſt which are
prefixed to the ſeveral epiſtles, there is ſomething ſuited to the ſtate of
thoſe churches; as in that to Epheſus, what could be more proper to
awaken and recover a drowſy and declining church, than to hear Chriſt
ſpeaking as one that held the stars in his hand, and walked in the midst of
the golden candlesticks 2 &c.
The church of Pergamos was infeſted with men of corrupt minds, who
did what they could to corrupt both the faith and manners of the
church; and Chriſt, being reſolved to fight againſt them by the ſword
of his word, takes the title of him that hath the sharp sword with two
edges. (1.) The word of God is a ſword; it is a weapon both offen-
five and defenſive, it is, in the hand of God, able to ſlay both ſin and fin-
ners. (2.) It is a ſharp ſword ; no heart is ſo hard but it is able to
wound it, no knot ſo cloſely tied but it is able to cut it; it can divide
aſunder between the ſoul and the ſpirit, that is, between the ſoul and
thoſe ſinful habits that by cuſtom are become another ſoul, or ſeem to be
eſſential to it. (3.) It is a sword with two edges ; it turns and cuts
every way; there is the edge of the law againſt the tranſgreſſors of that
diſpenſation, and the edge of the goſpel againſt the deſpiſers of that diſ-
penſation; there is an edge to make a wound, and an edge to open a feſ-
tered wound in order to its healing ; there is no eſcaping the edge of
this ſword; if ye turn aſide to the right-hand, it has an edge on that
{ide ; if on the left-hand, ye fall upon the edge of the ſword on that
fide; it turns every way.
II. From the inſcription we proceed to the contents of this epiſtle, in
which the method is much the ſame that is obſerved in the reſt. Here,
1. Chriſt takes notice of the trials and difficulties this church encoun-
tered with ; (v. 13.) I know thy works, and where thou dwellest, &c.
The works of God’s ſervants are beſt known, when their circumſtances,
under which they did thoſe works, are duly confidered : now that cir-
cum ſtance which added very much lºſtre to the good works of this
church, was, the circumſtance of the place where this church was planted,
a place where Satan’s seat was.
Vol. V. No. 108.
the advantages and opportunities we have for duty by the places where
we dwell, ſo he takes notice of all the temptations and diſcouragements
we meet with from the places where we dwell, and makes gracious
allowances for them. This people dwelt where Satan's seat was, where
he kept his court; his circuit is throughout the world, his seat is in ſome
places that are infamous for wickedneſs, error, and cruelty; ſome think
that the Roman governor in this city was a moſt violent enemy to the
chriſtians; and the ſeat of perſecution is Satan’s seat.
2. He commends their ſteadfaſtneſs; (v. 13.) Thou holdest fast "Z
name, and hast not denied my faith. Theſe two expreſſions are much of
the ſame ſenſe; the former may ſignify the effect, and the latter the
cauſe or means. (1) “Thou holdest fast my name : thou art not aſhamed
of thy relation to me, but accounteſt it thine honour that my name is
named on thee, that, as the wife bears the name of the huſband, ſo thou
art called by my name; this thou holdest fast, as thine honour and privi-
lege.” 2.) That which has made thee thus faithful, is, the grace
of faith; thou hast not denied the great doctrines of the goſpel, nor
departed from the chriſtian faith, and by that means thou haſt been kept
faithful. Our faith will have a great influence upon our faithfulneſs ;
men who deny the faith of Christ, may boaſt very much of their ſincerity,
and faithfulneſs to God and conſcience; but it has been ſeldom known
that thoſe who let go the true faith, retain their fidelity; uſually on
that rock on which men make ſhipwreck of their faith, they make ſhip-
wreck of a good conſcience too; and here our bleſſed Lord aggran-
dizes the fidelity of this church from the circumſtance of the times, as
well as of the place where they lived; they had been ſteadfaſt even in
.. - !...: thoſe days where Antipas his faithful martyr was ſlain among them ; who
name written, which no man knoweth ſaving he that || this perſon was, and whether there be any thing myſterious in his name,
we have no certain account; he was a faithful diſciple of Chriſt, he ſuf-
fered martyrdom for it, and ſealed his faith and fidelity with his blood in
the place where Satan dwelt; and though the reſt of the believers there
knew this, and ſaw it, yet they were not diſcouraged nor drawn away
from their ſteadfaſtneſs: this is mentioned as an addition to their honour.
3. He reproves them for their finful failures; (v. 14.) “But I have
a few things againſt thee, becauſe thou haſt there them that hold the
doëtrine of Balaam, &c. and them that hold the doćtrine of the Nicolai-
tans, which thing I hate.” There were ſome who taught it was lawful
to eat things sacrificed to idols, and that fimple fornication was no fin :
they, by an impure worſhip, drew men into impure practices, as Balaam
did the Iſraelites. Obſerve, (1.) The filthineſs ºf the spirit and the fil-
thineſs of the flesh often go together; corrupt doctrines and a corrupt
worſhip often lead to a corrupt converſation. (2.) It is very lawful to
fix the name of the leaders of any hereſy upon thoſe who follow them :
it is the ſhorteſt way of telling whom we mean. (3) To continue in
communion with perſons of corrupt principles and practices, is diſpleaſing
to God, draws a guilt and blemiſh upon the whole ſociety; they become
partakers of other men's ſins. Though the church, as ſuch, has no power
to puniſh the perſons of men, either for hereſy or immorality, with cor-
poral penalties; yet it has power to exclude them from their holy com-
munion; and if it do not ſo, Chriſt, the Head and Lawgiver of the
church, will be diſpleaſed with it.
4. He calls them to repentance; (v. 16.) Repent ; or else I will come
unto thee quickly, &c. Obſerve here, (1.) Repentance is the duty of
ſaints as well as finners; it is a goſpel-duty. (2.) It is the duty of
churches and communities as well as particular perſons; they who ſin
together, ſhould repent together. (3.) It is the duty of chriſtian ſo-
cieties to repent of other men's ſºns, as far as they have been acceſſary to
them, though but ſo much as by connivance. (4.) When God comes
to puniſh the corrupt members of a church, he rebukes that church itſelf
for allowing ſuch to continue in its communion, and ſome drops of the
ſtorm fall upon the whole ſociety. (5.) No ſword cuts ſo deep, nor
inflicts ſo mortal a wound, as the ſword of Chriſt's mouth; let but the
threatenings of the word be ſet home upon the conſcience of a finner,
and he will ſoon be a terror to himſelf; let theſe threatenings be exe-
cuted, and the finner is utterly cut off: the word of God will take hold
of finners, ſooner or later, either for their conviction or their confuſion.
III. We have the concluſion of the epiſtle, where, after the uſual
demand of univerſal attention, there is the promiſe of great favour to
thoſe that overcome; (v. 17.) They ſhall “eat of the hidden manna,
and have the new name, and the white ſtone, which no man knoweth,
ſaving he that receiveth it.” 1. The hidden manna, the influences and
comforts of the Spirit of Chriſt in communion with him, coming down
from heaven into the ſoul, from time to time, for its ſupport, to let it
As our great Lord takes notice of all |
taſte ſomething how ſaints and angels live in heaven; this is hidden from



A.D. 95.
the reſt of the world; a stranger intermeddles not with this joy ; and it
is laid up in Chriſt, the Ark of the covenant, in the holy of holies. 2.
The white stone, with a new name engraven upon it : this white stone is
abſolution from the guilt of fin, alluding to the ancient cuſtom of giving
a white stone to thoſe acquitted on trial, and a black stone to thoſe con-
demned. The new name is the name of adoption : adopted perſons took
the name of the family into which they were adopted : none can read the
evidence of a man’s adoption but himſelf; he cannot always read it : but,
if he perſevere, he ſhall have both the evidence of ſon-ſhip and the in-
heritance.
18. And unto the angel of the church in Thyatira
write; Theſe things ſaith the Son of God, who hath his
eyes like unto a flame of fire, and his feet are like fine
braſs; 19. I know thy works, and charity, and ſervice,
and faith, and thy patience, and thy works; and the laſt
to be more than the firſt. 20. Notwithſtanding I have a
few things againſt thee, becauſe thou ſuffereſt that woman
Jezebel, which calleth herſelf a propheteſs, to teach and to
Íeduce my ſervants to commit fornication, and to eat
things ſacrificed unto idols. 21. And I gave her ſpace to
repent of her fornication; and ſhe repented not. 22.
Behold, I will caſt her into a bed, and them that commit
adultery with her into great tribulation, except they re-
pent of their deeds. 23. And I will kill her children with
death ; and all the churches ſhall know that I am he who
ſearcheth the reins and hearts: and I will give unto every
one of you according to your works. 24. But unto you
I ſay, and unto the reſt in Thyatira, As many as have not
this doćtrine, and who have not known the depths of
Satan, as they ſpeak; I will put upon you none other
burthen. 25. But that which ye have already hold faſt
till I come. 26. And he that overcometh, and keepeth
my works unto the end, to him will I give power over the
nations: 27. And he ſhall rule them with a rod of iron ;
as the veſſels of a potter ſhall they be broken to ſhivers,
even as I received of my Father, 28. And I will give him
the morning ſtar. 29. He that hath an ear, let him hear
what the Spirit ſaith unto the churches.
The form of each epiſtle is very much the ſame ; and in this, as the
reſt, we have to conſider the inſcription, contents, and concluſion.
I. The inſcription, telling us,
1. To whom it is dire&ted ; to the angel of the church of Thyatira, a
city of the proconſular Aſia, bordering upon My fia on the north, and
Lydia on the ſouth, a town of trade ; from whence came the woman
named Lydia, a ſeller of purple, who, being at Philippi in Macedonia,
probably, about the buſineſs of her calling, “heard Paul preach there,
and God opened her heart, that ſhe attended to the things that were
ſpoken, and believed, and was baptized,” and entertained Paul and Silas
there : whether it was by her means that the goſpel was brought into
her own city Thyatira, is not certain ; but that it was there, and ſucceſs-
ful to the forming a goſpel-church, this epiſtle aſſures us.
2. By whom it was ſent ; by the Son of God, who is here deſcribed as
having eyes like a flame of fire, and feet like as fine braſs ; his general
title is here, the Son of God, that is, the eternal and only-begotten Son of
God, which denotes that he has the ſame nature with the Father, but with
a diſtinét and ſubordinate manner of ſubſiſtence.
have here of him, is in two charaćters: (1.) That his eyes are like unto
a flame offire, fignifying his piercing, penetrating, perfect knowledge, a
thorough infight into all perſons, and all things; one who searches the
hearts, and tries the reins of the children ºf men, (v. 23.) and will make
all the churches to know he does ſo. (2.) That his feet are like fine
braſs; that the outgoings of his providence are ſteady, awful, and all pure
and holy ; as he judges with perfect wiſdom, ſo he aëts with perfect
ſtrength and ſteadineſs.
II. The contents, or ſubjećt-matter of this epiſtle, which, as the reſt,
includes,
£’
EVELATION, II.
The deſcription we |
The Church in Thyatira.
1. The honourable charaćter and commendation Chriſt gives of this
church, miniſtry, and people ; and this given by one who was no ſtranger
to them, but well acquainted with them, and with the principles from
which they ačted. Now in this church Chriſt makes honourable men-
tion, (1.) Of their charity ; either more general, a diſpoſition to do good
to all men, or more ſpecial, to the houſehold of faith ; there is no religion
where there is no charity. (2.) Their service, their miniſtration ; this
reſpects chiefly the officers of the church, who had laboured in the word
and doctrine. (3.) Their faith, which was the grace that ačtuated all
the reſt, both their charity and their ſervice. (4.) Their patience ; for
thoſe that are moſt charitable to others, moſt diligent in their places,
and mott faithful, muſt yet expect to meet with that which will exerciſe
their patience. (5.) Their growing fruitfulneſs; their last works were
better than the first : this is an excellent chara&ter; when others had left
their first love, and lost their first zeal, theſe were growing wiſer and bet-
ter: it ſhould be the ambition and earneſt deſire of all chriſtians, that
their laſt works may be their beſt works, that they may be better and
better every day, and beſt at laſt.
2. A faithful reproof for what was amiſs; this is not ſo dire&tly
charged upon the church itſelf as upon ſome wicked ſeducers who were
among them ; the church’s fault was, that ſhe connived too much at
them ; theſe wicked ſeducers are compared to Jezebel, and called by
her name; Jezebel was a perſecutor of the prophets of the Lord, and a
great patroneſs of idolaters and falſe prophets; the fin of theſe ſeducers
was, they attempted to draw the servants of God into fornication, and to
offerſ crifices to idols; they called themſelves prophets, and ſo would
claim a ſuperior authority and regard to the minutters of that church.
Two things aggravated the fin of theſe ſeducers, who, being one in their
ſpirit and deſign, are ſpoken of as one perſon : (1.) They made uſe of
the name of God to oppoſe the truth of his doćtrine and worſhip ; this
very much aggravated their fin. (2.) They abuſed the patience of
God to harden themſelves in their wickedneſs; God gave them ſpace for
repentance, but they repented not. Obſerve, [1..] Repentance is neceſ.
ſary to prevent the finner’s ruin. [2.] Repeatance requires time, a
courſe of time, and time convenient ; it is a great work, and a work of
time. [3.] Where God gives ſpace. for repentance, he expets fruits
meet for repentance. [4.] Where the ſpace for repentance is loſt, the
finner periſhes with a double deſtruction.
Now why ſhould the wickedneſs of this Jezebel be charged upon the
church of Thyatira º Becauſe that church ſuffered her to ſeduce the
people of that city. But how could they help it They had not, as a
church, civil power to baniſh or impriſon her ; but they had miniſterial
power to cenſure and to excommunicate her : and it is probable that
neglecting to uſe the power they had, made them ſharers in her fin.
3. The puniſhment of this ſeducer, this Jezebel, v. 22, 23. In theſe
words is couched a predićtion of the fall of Babylon : (1.) I will cast
her into a bed, into a bed of pain, not of pleaſure, into a bed of flames;
-and they who have finned with her, ſhall ſuffer with her; but this may
yet be prevented by their repentance. (2.) I will kill her children with
death, that is, the second death, which does, the work effectually, and
leaves no hope of future life, no reſurre&tion for thoſe that are killed by
the second death, but only to ſhame and everlaſting contempt.
4. The deſign of Chriſt in the deſtruction of theſe wicked ſeducers ;.
and that was the inſtruction of others, eſpecially of his churches; “ All
the churches ſhall know that I am he that ſearcheth the reins and the
hearts ; and I will give to every one of you according to your works.”
God is known by the judgments that he executeth; and, by this revenge
taken upon ſeducers, he would make known, (1.) His infallible know-
| ledge of the hearts of men, of their principles, deſigns, frame, and tem-
per; their formality, their indifference, their ſecret inclinations to ſym-
bolize with idolaters. (2.) His impartial juſtice, in giving every one
according to his work, that the name of chriſtians ſhould be no protećtion,
their churches ſhould be no ſančtuaries for in and finners.
5. The encouragement given to thoſe who kept themſelves pure and
undefiled; (v. 24.) But to you I say, and to the rest, &c. Obſerve,
(1.) What theſe ſeducers called their doćtrines, depths, profound myſte-
ries; amuſing the people, and endeavouring to perſuade them that they
had a deeper inſight into religion than their own miniſters had attained
to. (2.) What Chriſt called them, depths of Satan, ſatanical deluſions
and devices, diabolical myſteries; for there is a mystery of iniquity, as
well as the great mystery of godlingſ, it is a dangerous thing to deſpiſe
| the mystery of God, and it is as dangerous to receive the mysteries of
Satan. (3.) How tender Chriſt is of his faithful ſervants (v. 25.)
“I will lay upon you no other burthen ; but that which you have already,
A. D. 95.
The Church in Sardis.
REVELATION, III.
hold fast till I come. I will not overburthen your faith with any new
myſteries, nor your conſciences with any new laws ; I only require your
attention to what you have received; hold that fast till I come, and I
deſire no more.” Chriſt is coming to put an end to all the temptations
of his people; and if they hold faſt faith and a good conſcience till he
comes, all the difficulty and danger are over.
III. We now come to the concluſion of this meſſage, v. 26.29.
Here we have, 1. The promiſe of an ample reward to the perſevering,
vićtorious believer, in two parts: (1.) Very great power and dominion
over the reſt of the world; power over the nations ; which may refer
either to the time when the empire ſhould turn chriſtian, and the world
be under the government of the chriſtian emperor, as in Conſtantine's
time; or to the other world, when believers ſhall ſit down with Chriſt
on his throne of judgment, and join with him in trying and condemning
and conſigning over to puniſhment the enemies of Chriſt and the church.
The upright shall have dominion in the morning. (2.) Knowledge and
wiſdom, ſuitable to ſuch power and dominion; I will give him the Morn-
ing-star. Chriſt is the Morning-star; he brings day with him into the ſoul,
the light of grace and of glory; and he will give his people that perfec-
tion of light and wiſdom, that is requiſite to the ſtate of dignity and do-
minion that they ſhall have in the morning ºf the resurrection. 2. This
epiſtle ends with the uſual demand of attention; He that hath an ear,
let him hear what the Spirit ſaith unto the churches. In the foregoing epiſ-
tles, this demand of attention comes before the concluding promiſe; but
in this, and all that follow, it comes after, and tells us, that we ſhould all ||
attend to the promiſes as well as to the precepts that Chriſt delivers to
the churches.
CHAP. III.
Here we have three more of the epistles of Christ to the churches : I. To
Sardis, v. 1...6. To Philadelphia, v. 7... 13, III. To Laodicea,
v. 14, to the end.
1. Aº unto the angel of the church in Sardis write;
Theſe things ſaith he that hath the ſeven Spirits
of God, and the ſeven ſtars; I know thy works, that thou
haſt a name that thou liveſt, and art dead. 2. Be watch-
ful, and ſtrengthen the things which remain, that are ready
to die: for 1 have not found thy works perfeót before
God. 3. Remember therefore how thou haſt received
and heard, and hold faſt, and repent. If therefore thou
ſhalt not watch, I will come on thee as a thief, and thou
ſhalt not know what hour I will come upon thee. 4.
Thou haſt a few names even in Sardis which have not
defiled their garments; and they ſhall walk with me in
white : for they are worthy. 5. He that overcometh,
the ſame ſhall be clothed in white raiment; and l will not
blot out his name out of the book of life, but I will con-
feſs his name before my Father, and before his angels. 6.
He that hath an ear, let him hear what the Spirit faith
unto the churches. -
Here is, -
I. The preface, ſhewing, 1. To whom this letter is dire&ted; to the
angel of the church of Sardis, an ancient city of Lydia, on the banks of
the mountain Tmolus, ſaid to have been the chief city of Aſia the Leſs,
and the firſt city in that part of the world that was converted by the
preaching of St. John ; and, ſome ſay, the firſt that revolted from chriſ-
tianity, and one of the firſt that was laid in its ruins, in which it ſtill lies,
without any church or miniſtry.
2. By whom this meſſage was ſent; the Lord Jeſus, who here aſſumes
the character of him that hath the ſeven Spirits of God, and the ſºven
stars ; taken out of ch. 1. 4. where the ſeven Spirits are ſaid to be bºſore
the throne. (1.) He hath the ſeven Spirits, that is, the Holy Spirit with
his various powers, graces, and operations; for he is perſonally one,
though efficaciouſly various; and may be ſaid here to be ſºven, which is
the number of the churches, and of the angels of the churches, to ſhew that
to every miniſter, and to every church, there is a diſpenſation and mea-
ſure of the Spirit given for them to profit withal; a ſtock of ſpiritual in-
fluence for that miniſter and church to improve, both for enlargement
and continuance; which meaſure of the Spirit is not ordinarily with-
drawn from them, till they forfeit it by miſ-improvement; churches have
their ſpiritual ſtock and fund, as well as particular believers; and this
epiſtle being ſent unto a languiſhing miniſtry and church, therefore they
are very filly put in mind that Chriſt has the ſeven Spirits, the Spirit
without meaſure, and in perfection, to whom they may apply themſelves
for the reviving of his work among them. (2.) He hath the ſeven stars,
the angels of the churches; they are diſpoſed of by him, and accountable
to him ; which ſhould make them faithful and zealous. He has miniſ-
|ters to employ, and ſpiritual influences to communicate to his miniſters
for the good of his church; the Holy Spirit uſually works by the
miniſtry, and the miniſtry will be of no efficacy without the Spirit; the
ſame divine hand holds them both.
II. The body of this epiſtle; there is this obſervable in it, that
whereas in the other epiſtles Chriſt begins with commending what was
good in the churches, and then proceeds to tell them what was amiſs, in
this (and in the epiſtle to Laodicea) he begins,
1. With a reproof, and a very ſevere one ; I know thy works, that
thou hast a name that thou livest, and art dead. Hypocriſy, and a
lamentable decay in religion, are the fins charged upon this church, by
one who knew her well, and all her works. (1.) This church had
gained a great reputation; it had a name, and a very honourable one,
for a flouriſhing church ; a name for vital, lively religion, for purity of
doctrine, unity among themſelves, uniformity in worſhip, decency, and
order; we read not of any unhappy diviſions among themſelves ; every
thing appeared well, as to what falls under the obſervation of men. (2.)
This church was not really what it was reputed to be ; they had a name
to live, but they were dead; there was a form of godlingſ, but not the
power; a name to live, but not a principle of life; if there was not a
total privation of life, yet there was a great deadneſs in their ſouls, and
in their ſervices; a great deadneſs in the ſpirits of their miniſters, and a
great deadneſs in their miniſtrations, in their praying, in their preaching,
in their converſe; and a great deadneſs in the people in hearing, in prayer,
and in converſation; what little life was yet left among them, was, in a
manner, expiring, ready to die.
2. Our Lord proceeds to give this degenerate church the beſt advice;
(v. 2.) Be watchful, and strengthen the things, &c. (1.) He adviſes
them to be upon their watch ; the cauſe of their ſinful deadneſs and de-
clenſion was, that they had let down their watch; whenever we are off
our watch, we loſe ground, and therefore muſt return to our watchful-
neſs againſt fin and Satan, and whatever is deſtructive to the life and
power of godlineſs. (2.) To strengthen the things that remain, and that
are ready to die. Some underſtand this of persons; there were ſome
few who had retained their integrity, but they were in danger of declin-
ing with the reſt. It is a difficult thing to keep up to the life and
|power of godlineſs ourſelves, when we ſee a univerſal deadneſs and declen-
|ſion prevailing round about us. Or it may be underſtood of practices, as
it follows, I have not found thy works perfect before God, not filled up ;
there is ſomething wanting in them; there is the ſhell, but not the ker-
nel; there is the carcaſe, but not the ſoul ; the ſhadow, but not the ſub-
ſtance ; the inward thing is wanting, thy works are hollow and empty ;
prayers are not filled up with holy deſires, alms-deeds not filled up with
true charity, ſabbaths not filled up with ſuitable devotion of ſoul to
God; there are not inward affections ſuitable to outward ačts and ex-
preſſions; now when the ſpirit is wanting, the form cannot long ſubſiſt.
(3.) To recollect themſelves, and remember how they have received and
| heard; (v. 3.) not only to remember what they had received and heard,
what meſſages they had received from God, what tokens of his mercy
and favour toward them, what ſermons they had heard, but how they had
received and heard, what impreſſions the mercies of God had made upon
their ſouls at firſt, what affections they felt working under the word and
ordinances, the love of their cſpouſals, the kindneſs of their youth, how
welcome the goſpel and the grace of God were to them when they firſt
received them; where is the blessedness they then ſpake of 2 (4.) To hold
fast what they had received, that they might not loſe all, and repent fin-
cerely that they had loſt ſo much of the life of religion, and had run
the riſk of loſing all.
3. Chriſt enforces his counſel with a dreadful threatening in caſe it
ſhould be deſpiſed ; (v. 3.) I will come unto thee as a thief, and thou
shalt not know the hour. Obſerve, ( 1.) When Chriſt leaves a people as
to his gracious preſence, he comes to them in judgment; and his judicial
preſence will be very dreadiul to thoſe who have inned away his gracious
preſence. (2.) His judicial approach to a dead declining people will be
ſurpriſing; their deadneſs will keep them in ſecurity, aud, as it procures


A. D. 95.
an angry viſit from Chriſt to them, it will prevent their diſcerning it,
and preparing for it. (3.) Such a viſit from Chriſt will be to their loſs ;
The will come as a thief, to ſtrip them of their remaining ..". and
mercies, not by fraud, but in juſtice and righteouſneſs, taking the for-
feiture they have made of all to him.
4. Our bleſſed Lord does not leave this ſinful people without ſome
comfort and encouragement; in the midst of judgment he remembers
mercy, (v. 4.) and here, (1.) He makes honourable mention of the
faithful remnant in Sardis, though but ſmall; Thou hast a few names in
Sardis, which have not defiled their garments; they had not given into
the prevailing corruptions and pollution of the day and place in which
they lived. God takes notice of the ſmalleſt number of thoſe who abide
with him; and the fewer they are, the more precious in his ſight. (2.)
He makes a very gracious promiſe to them ; They shall walk with me in
white; for they are worthy; in the stole, the white robes of juſtification
and adoption, and comfort; or in the white robes of honour and glory in
the other world: they shall walk with Chriſt in the pleaſant walks of the
heavenly paradiſe; and what delightful converſe will there be between
Chriſt and them when they thus walk together This is an honour pro-
per and ſuitable to their integrity, which their fidelity has prepared them
for, and which it is no way unbecoming Chriſt to confer upon them ;
though it is not a legal, but a goſpel-worthineſs that is aſcribed to them ;
not merit, but meetneſs ; they who walk with Chriſt in the clean gar-
ments of real practical holineſs here, and keep themselves unspotted from
the world, shall walk with Chriſt in the white robes of honour and glory in
the other world ; this is a ſuitable reward.
III. We now come to the concluſion of this epiſtle, in which, as be-
fore, we have, 1. A great reward promiſed to the conquering chriſtian,
(v. 5) and it is very much the ſame with what has been already men-
tioned; He that overcometh shall be clothed in white raiment; the purity
of grace ſhall be rewarded with the perfeót purity of glory; holineſs,
when perfected, ſhall be its own reward; glory is the perfeótion of grace,
differing not in kind, but in degree; now to this is added another pro-
miſe very ſuitable to the caſe; “I will not blot his name out of the
book of life, but will confeſs his name before my Father, and before his
angels.” Obſerve, (1.) Chriſt has his book of life, a regiſter and roll
of all who ſhall inherit eternal life. [1..] The book of eternal election :
[2.] The book of remembrance of all thoſe who have lived to God, and
REVELATION, III.
have kept up the life and power of godlineſs in evil times. (2.) Chriſt
will not blot the names of his choſen and faithful ones out of this book of
life; men may be enrolled in the regiſters of the church, as baptized, as
making a profeſſion, as having a name to live, and that name may come
to be blotted out of the roll, when it appears it was but a name, a name to
live, without ſpiritual life; ſuch often loſe the very name before they
die, they are left of God to blot out their own names by their groſs and
open wickedneſs; but the names of thoſe that overcome, shall never be
blotted out. (3.) Chriſt will produce this book of life, and conſiſ, the
names of the faithful who ſtand there, before God, and all the angels;
he will do this as their Judge, when the books shall be opened; he will do
that as their Captain and Head, leading them with him triumphantly to
heaven, preſenting them to the Father. Behold me, and the children that
thou hast given me. How great will this honour and reward be 2.
The demand of univerſal attention finiſhes the meſſage : every word
from God deſerves attention from men; that which may ſeem more
particularly directed to one body of men, has ſomething in it inſtructive
to all.
7. And to the angel of the church in Philadelphia
write; Theſe things faith he that is holy, he that is true,
he that hath the key of David, he that openeth, and no
man ſhutteth ; and ſhutteth, and no man openeth ; 8. I
know thy works: behold, I have ſet before thee an open
door, and no man can ſhut it: for thou haſt a little
ſtrength, and haſt kept my word, and haſt not denied my
name. 9. Behold, I will make them of the ſynagogue of
Satan, which ſay they are Jews, and are not, but do lie;
behold, I will make them to come and worſhip before thy
feet, and to know that I have loved thee. 10. Becauſe
thou haſt kept the word of my patience, I alſo will keep
thee from the hour of temptation, which ſhall come upon
all the world, to try them that dwell upon the earth, 11.
The Church in Philadelphia.
-
Behold, I come quickly: hold that faſt which thou haſt,
that no man take thy crown. 12. Him that overconneth
|will I make a pillar in the temple of my God, and he ſhall
|go no more out: and I will write upon him the name of
my God, and the name of the city of my God, which is
|New Jeruſalem, which cometh down out of heaven from
my God : and I will write upon him my new name. 13.
Hé that hath an ear, let him hear what the Spirit faith
unto the churches.
We are now come to the ſixth letter ſent to one of the Aſian churches;
where obſerve,
I. The inſcription, ſhewing, 1. For whom it was more immediately
deſigned; the angel of the church of Philadelphia ; this alſo was a city
in the Leſſer Aſia, ſeated upon the borders of Myſia and Lydia, and had
its name from that brotherly-love for which it was eminent. We can
hardly ſuppoſe that this name was given to it after it received the chriſ-
tian religion, and that it was ſo called from that chriſtian affection that
all believers have, and ſhould have, one for another, as the children of
one Father, and the brethren of Chriſt; but rather that it was its ancient
name, on the account of the love and kindneſs which the citizens had,
and ſhewed, to each other as a civil fraternity; this was an excellent
ſpirit, and, when ſanétified by the grace of the goſpel, would render them
an excellent church, as indeed they were, for here is no one fault found
with this church, and yet, doubtleſs, there were faults in it of common
infirmity; but love covers ſuch faults. , 2. By whom this letter was
ſigned ; even by the ſame Jeſus who is alone the univerſal Head of all
the churches; and here obſerve by what title he chooſes to repreſent
himſelf to this church; he that is holy, he that is true, he that hath the
key of David, &c. You have his perſonal character, he that is holy, and
that is true; holy in his nature, and therefore he cannot but be true to
his word, for he hath ſpoken in his holineſs; and you have alſo his politi-
cal chara&ter, he hath the key of David, he openeth, and no man shutteth ;
he hath the key of the houſe of David, the key of government and autho-
rity in and over the church.
(1.) Obſerve the acts of his government : [1..] He opens. He opens
a door of opportunity to his churches, he opens a door of utterance to his
miniſters, he opens a door of entrance, opens the heart, he opens a door of
admiſſion into the viſible church, laying down the terms of communion,
and he opens the door of admiſſion into the church triumphant, accord-
ing to the terms of ſalvation fixed by him. [2.] He shuts the door;
when he pleaſes, he shuts the door of opportunity, and the door of utter-
ance, and leaves obſtinate finners ſhut up in the hardneſs of their hearts;
he shuts the door of church-fellowſhip againſt unbelievers and profane
perſons, and he shuts the door of heaven againſt the fooliſh virgins who
have ſlept away their day of grace, and againſt the workers of iniquity,
how vain and confident ſoever they may be.
(2.) The way and manner in which he performs theſe ačts, and that
is abſolute ſovereignty, independent upon the will of men, and irreſiſtible
by the power of men; He openeth, and no man shutteth ; he shutteth,
and no man opens; he works to will aud to do, and when he works,
none can let. Theſe were proper characters for him, when ſpeaking to
a church that had endeavoured to be conformed to Chriſt in holineſs and
truth, and that had enjoyed a wide door of liberty and opportunity under
his care and government.
II. The ſubject-matter of this epiſtle; where,
1. Chriſt puts them in mind of what he had done for them; (v. 8.)
I have ſet before thee an open door, and no man can shut it. I have ſet it
open, and kept it open, though there be many adverſaries. Learn here,
(1.) Chriſt is to be acknowledged as the Author of all the liberty and
opportunity his churches enjoy. (2.) He takes notice, and keeps ac-
count, how long he has preſerved their ſpiritual liberties and privileges
for them. (3.) Wicked men envy the people of God their door of
liberty, and would be glad to ſhut it againſt them. (4.) If we do not
provoke Chriſt to ſhut this door againſt us, men canuot do it.
2. This church is commended ; (v. 8.) Thou has a little strength, and
hast kept my word, and hust not denied my name. In this there ſeems to
be couched a gentle reproof; “Thou hast a little strength, a little grace,
which, though it be uot proportionate to the wide door of oppoi tunity
which l have opened to thee, yet is true grace, and has kept thee faith-
ful.” True grace, though weak, has the divine approbºtion ; but
though Chriſt accepts a little strength, yet believers inould not reſt ſatiſ-
A. D. 95.
The Church in Laodicea.
REVELATION, III,
fied in a little, but ſhould ſtrive to grow in grace, to be strong in faith,
giving glory to God. , True grace, though weak, will do more than the
greateſt gifts or higheſt degrees of common grace, for it will enable the
chriſtian to keep the word of Chriſt, and not to deny his name. Obedi-
ence, fidelity, and a free confeſſion of the name of Chriſt, are the fruits of
true grace, and are pleaſing to Chriſt as ſuch.
3. Here is a promiſe of the great favours God would beſtow on this
church, v. 9, 10. This favour confiſts in two things:
(1:) Chriſt would make this church’s enemies ſubjećt to her. [1..]
Thoſe enemies are deſcribed to be ſuch as ſaid they were Jews, but lied in
ſaying ſo ; pretended to be the only and peculiar people of God, but
were really the ſynagogue of Satan. Aſſemblies that worship God in
# and in truth, are the Iſrael of God; aſſemblies that either worſhip
alſe gods, or the true God in a falſe manner, are the Synagogues of
Satan ; though they may profeſs to be the only people of God, their
profeſſion is a lie. [2.] Their ſubjećtion to the church is deſcribed;
They shall worship at thy feet; not pay a religious and divine honour to
the church itſelf, or to the miniſtry of it, but ſhall be convinced that they
have been in the wrong, that this church is in the right, and is beloved
of Chriſt, and they ſhall deſire to be taken into communion with her,
and that they may worſhip the ſame God after the ſame manner. How
ſhall this great change be wrought 2 By the power of God upon the
hearts of his enemies, and by fignal diſcoveries of his peculiar favour to
his church; They shall know that I have loved thee. Obſerve, First,
The greateſt honour and happineſs any church can enjoy, conſiſts in the
peculiar love and favour of Chriſt. Secondly, Chriſt can diſcover this
his favour to his people in ſuch a manner that their very enemies ſhall
fee it, and be forced to acknowledge it. Thirdly, This will, by the grace
of Chriſt, ſoften the hearts of their enemies, and make them deſirous to
be admitted into communion with them.
(2.) Another inſtance of favour that Chriſt promiſes to this church,
is, perſevering grace in the moſt trying times, (v. 10.) and this as the
reward of their paſt fidelity; To him that hath, shall be given. Here
obſerve, [1..] The goſpel of Chriſt is the word of his patience; it is the
fruit of the patience of God to a finful world, it ſets before men the ex-
emplary patience of Chriſt in all his ſufferings for men, it calls thoſe who
receive it to the exerciſe of patience in conformity to Chriſt. [2.] This
goſpel ſhould be carefully kept by all that enjoy it ; they muſt keep up
to the faith and pračtice and worſhip preſcribed in the goſpel. [3.]
After a day of patience we muſt expect an hour of temptation; a day
of goſpel-peace and liberty is a day of God’s patience, and it is ſeldom
fo well improved as it ſhould be, and therefore it is often followed by an
hour of trial and temptation. [4.] Sometimes the trial is more general
and univerſal; it comes upon all the world, and when it is ſo general, it
is uſually the ſhorter. [5.] They who keep the goſpel in a time of
peace, ſhall be kept by Chriſt in an hour of temptation ; by keeping the
goſpel they are prepared for the trial; and the ſame divine grace that
has made them fruitful in times of peace, will make them faithful in times
of perſecution.
4. Chriſt calls the church to that duty which he before promiſed he
would enable her to do, and that is, to perſevere, to hold fast that which
she had. (1.) The duty itſelf; “ Holdfast that which thou hast : that
faith, that truth, that ſtrength of grace, that zeal, that love to the bre-
thren ; thou hast been poſſeſſed of this excellent treaſure, hold it fast.”
(2.) The motives taken from the ſpeedy appearance of Chriſt; “Be.
hold, I come quickly. See, I am juſt a coming to relieve them under the
trial, to reward their fidelity; and to puniſh thoſe who fall away; they
ſhall loſe that crown which they once ſeemed to have a right to, which
they hoped for, and pleaſed themſelves with the thoughts of ; the per-
ſevering chriſtian ſhall win the prize from backſliding profeſſors, who
once ſtood fair for it.”
III. The concluſion of this epiſtle, v. 12, 13. Here, after his uſual
manner, our Saviour promiſes a glorious reward to the vićtorious be-
liever, in two things: e
1. He ſhall be a monumental pillar in the temple of God; not a pillar,
to ſupport the temple, (heaven needs no ſuch props,) but a monument of
the free and powerful grace of God, a monument that ſhall never be de-
faced nor removed, as many ſtately pillars erected in honour to the Ro-
man emperors and generals are. • ,
2. On this monumental pillar there ſhall be an honourable inſcription,
as in thoſe caſes is uſual : (1.) The name of God, in whoſe cauſe he eu-
aged, whom he ſerved, and for whom he ſuffered in this warfare ; and
ihe name of the city of God, the church of God, the new Jerºſilem, which
came down from heaven; on this pillar ſhall be recorded all the ſervices |
Vol. V. No. 108.
the believer did to the church of God, how he aſſerted her rights, en-
larged her borders, maintained her purity and honour; this will be a
greater name than 4ſtaticus, or Africanus ; a ſoldier under God in the
wars of the church. And then another part of the inſcription is,
(2.) The new name of Christ, the Mediator, the Redeemer, the Captain
gfour ſalvation; by this it will appear under whoſe banner this conquer-
ing believer was enliſted, under whoſe condućt he ačted, by whoſe ex-
ample he was encouraged, and under whoſe influence he fought the good
Jight, and came off vićtorious. The epiſtle is cloſed up with the demand
of attention ; He that hath an ear, let him hear what the Spirit ſaith unto
the churches, how Chriſt loves and values his faithful people, how he com-
mends, and how he will crown their fidelity.

14. And unto the angel of the church of the Laodiceans
write; Theſe things ſaith the Amen, the faithful and true
Witneſs, the Beginning of the creation of God; 15. I
know thy works, that thou art neither cold nor hot: I
would thou wert cold or hot. 16. So then, becauſe thou
art lukewarm, and neither cold nor hot, I will ſpue thee
out of my mouth : 17. Becauſe thou ſayeſt, I am rich,
and increaſed with goods, and have need of nothing; and
knoweſt not that thou art wretched, and miſerable, and
poor, and blind, and naked. 18. I counſel thee to buy of
me gold tried in the fire, that thou mayeft be rich; and
white raiment, that thou mayeſt be clothed, and that the
ſhame of thy nakedneſs do not appear; and anoint thine
eyes with eye-ſalve, that thou mayeſt ſee. 19. As many
as I love, I rebuke and chaſten: be zealous therefore, and
repent. 20. Behold, I ſtand at the door, and knock: if
any man hear my voice, and open the door, I will come in
to him, and will ſup with him, and he with me. 21. To
him that overcometh will I grant to fit with me in my
throne, even as I alſo overcame, and am ſet down with my
Father in his throne. 22. He that hath an ear, let him
hear what the Spirit faith unto the churches.
We are now come to the laſt and worſt of all the ſeven Aſian churches,
the reverſe of the church of Philadelphia ; for as there was nothing re-
proved in that, here is nothing commended in this ; and yet this was one
of the ſeven golden candlesticks; for a corrupt church may be ſtill a
church. Here we have, as before,
I. The inſcription, to whom, and from whom : 1. To whom ; to the
angel of the church of Laodicea ; this was once a famous city near the
river Lycus, had a wall of vaſt compaſs, and three marble theatres, and,
like Rome, was built on ſeven hills. It ſeems, the apoſtle Paul was very
inſtrumental in planting the goſpel in this city, and from hence he wrote
a letter, which he mentions in the epistle to the Coloſſians, the laſt chap-
ter, and ſends ſalutations to them, as being not above twenty miles diſtant
from Coloſſe. In this city was held a council in the fourth century, but
it has been long fince demoliſhed, and lies in its ruins to this day, an awful
monument of the wrath of the Lamb.
2. From whom was this meſſage ſent ; here our Lord Jeſus ſtyles
himſelf the Amen, the faithful and true Witneſs, the Beginning of the cre-
ation of God. (1.) The Amen, one that is ſteady and unchangeable in
all his purpoſes and promiſes, which are all yea, and all amen. (2.)
The faithful and true Witneſs, whoſe teſtimony of God to men ought to
be received and fully believed, and whoſe teſtimony of men to God will
be fully believed and regarded, and will be a ſwift but true witneſs againſt
all indifferent lukewarm profeſſors. (3.) The Beginning of the creation
of God, either of the firſt creation, and ſo he is the Beginning, that is,
the firſt Cauſe, the Creator, and the Governor of it; or of the ſecond
creation, the church ; and ſo he is the Head of that body, the irſt-
born from the dead, as it is in ch. 1. 5. from whence theſe titles are
taken. Chriſt, having raiſed up himſelf by his own divine power, as the
Head of a new world, raiſes up dead ſouls to be a living temple and
church to himſelf.
II. The ſubjećt-matter; in which obſerve,
1. The heavy charge drawn up againſt this church, miniſters and
people, by one who knew them better than they knew themſelves;
8 L.
A.D. 95.
(v. 15.) Thou art neither cold nor hot, but worſe than either; I would
thou wert cold or hot. Lukewarmneſs or indifference in religion is the
worſt temper in the world. If religion be a real thing, it is the moſt
excellent thing, and therefore we ſhould be in good earneſt in it; if it
be not a real thing, it is the vileſt impoſture, and we ſhould be earneſt
againſt it. If religion be worth any thing, it is worth every thing ; an
indifference here is inexcuſable ; Why half ye between two opinions 2 If
God be God, follow him ; if Baal, (be God,) follow him. Here is no
room for neutrality. An open enemy ſhall have fairer quarter than a
perfidious neuter; and there is more hope of a heathen than of ſuch.
Chriſt expects that men ſhould declare themſelves in earneſt either for
him or againſt him. -
2. A ſevere puniſhment threatened ; I will ſpue thee out of my mouth.
As lukewarm water turns the ſtomach, and provokes to a vomit, luke.
warm profeſſors turn the heart of Chriſt againſt them; he is fick of them,
and cannot long bear them; they may call their lukewarmneſs charity,
meekneſs, moderation, and a largeneſs of ſoul; it is nauſeous to Chriſt,
and makes thoſe ſo that allow themſelves in it ; they ſhall be rejected,
and finally rejećted ; for far be it from the holy Jeſus to return to that
which has been thus reječted.
3. We have one cauſe of this indifferency and inconfiſtency in religion
affigned, and that is, ſelf-conceitedneſs and ſelf-deluſion; they thought
they were very well already, and therefore they were very indifferent
whether they grew better or no ; (v. 17.) Because thou sayest, I am
wich, and increased with goods, &c. Here obſerve, what a difference there
was between the thoughts they had of themſelves, and the thoughts that
Chriſt had of them.
(1.) The high thoughts they had of themſelves; Thou ſāyeſ?, I am
ºrich, and increaſed with goods, and have need of nothing; rich, and grow.
ing richer, and increaſed to that degree, as to be above all want or poſ.
fibility of wanting. Perhaps they were well provided for as to their
bodies, and that made them overlook the neceſſities of their ſouls; or
they thought themſelves well furniſhed in their ſouls; they had learning,
and they took it for religion; they had gifts, and they took them for
grace ; they had wit, and they took it for true wiſdom; they had ordi-
mances, and they took up with them inſtead of the God of ordinances.
How careful ſhould we be not to put the cheat upon our own ſouls
Doubtleſs, there are many in hell, that once thought themſelves to be in
the way to heaven. Let us daily beg of God that we may not be left
to flatter and deceive ourſelves in the concerns of our ſouls. i
(2.) The mean thoughts that Chriſt had of them ; and he was not
miſtaken. He knew, though they knew not, that they were wretched,
and miſèrable, and poor, and blind, and naked; their ſtate was wretched
in itſelf, and ſuch as called for pity and compaſſion from others; though
they were proud of themſelves, they were pitied by all who knew their
caſe. . For, [1..] They were poor; really poor, when they ſaid and
thought they were rich ; they had no proviſion for their ſouls to live
upon ; their fouls were ſtarving in the midſt of their abundance; they
were vaſtly in debt to the juſtice of God, and had nothing to pay off the
leaſt part of the debt. [2.] They were blind; they could not ſee their
itate, nor their way, nor their danger; they could not ſee into them-
ſelves; they could not look before them ; they were blind, and yet they
thought they ſaw ; the very light that was in them, was darkneſs; and
then how great muſt that darkneſs be They could not ſee Chriſt,
though evidently ſet forth, and crucified, before their eyes; they could
not ſee God by faith, though always preſent in them ; they could not ſee
death, though it was juſt before them ; they could not look into eter-
nity, though they ſtood upon the very brink of it continually. [3.]
They were naked; without clothing, and without houſe and harbour for
their ſouls; they were without clothing, had neither the garment of juſ-
tification, nor of ſanétification ; their nakedneſs both of guilt and pollu.
tion had no covering ; they lay always expoſed to fin and ſhame; their
righteouſneſſes were but filthy rags ; they were rags, and would not
cover them ; filthy rags, and would defile them ; and they were naked,
without houſe or harbour, for they were without God, and he has been
the Dwelling-place of his pepple in all ages; in him alone the ſoul of
man can find reſt and ſafety, and all ſuitable accommodations.
riches of the body will not enrich the ſoul; the fight of the body will
not enlighten the ſoul; the moſt convenient houſe for the body will not
afford reſt or ſafety to the ſoul ; the ſoul is a different thing from the
body, and muſt have accommodation ſuitable to its nature, or elſe in the
midſt of bodily proſperity it will be wretched and miſerable.
4. We have good counſel given by Chriſt to this finful people, and
that is, that they drop their vain and falſe opinion they had of themſelves,
REVELATION, III.
The [
The Church in Laodicea.
and endeavour to be that really which they would ſeem to be ; (v. #}
I counſel thee to buy of me, &c., Obſerve, (1.) Our Lord Jeſus Chriſ
continues to give good counſel to thoſe who have caſt his counſels behind
their backs. (2.) The condition of finners is never deſperate, while
they enjoy the gracious calls and counſels of Chriſt. (3.) Our bleſſed
Lord, the Counſellor, always gives the beſt advice, and that which is
moſt ſuitable to the finner’s caſe ; as here, [1..] Theſe people were poor; .
Chriſt counſels them to buy of him gold tried in the fire, that they might
be rich ; he lets them know where they might have true riches, and how
they might have them ; where they might have them—from himſelf;
he ſends them not to the ſtreams of Paëtolus, nor to the mines of Potofi,
but invites them to himſelf, the Pearl of price. And how muſt they
have this true gold from him 2 They muſt buy it. That ſeems to be
unſaying all again. How can they that are poor, buy gold * Juſt as
they may buy of Chriſt wine and milk, that is, without money and with-
out price, Iſa. 55. l. Something indeed muſt be parted with, but it is
nothing of a valuable confideration, it is only to make room for receiving
true riches. “Part with fin and ſelf-ſufficiency, and come to Chriſt
with a ſenſe of your poverty and emptineſs, that you may be filled with
his hidden treaſure.” [2.] Theſe people were naked ; Chriſt tells
them where they might have clothing, and ſuch as would cover the
ſhame of their nakedneſs. This they muſt receive from Chriſt; and
they muſt only put off their filthy rags, that they might put on the white
raiment that he had purchaſed and provided for them; his own imputed
righteouſneſs for juſtification, and the garments of holineſs and ſančtifica-
tion. [3.]. They were blind; and he counſels them to buy of him eye-
salve, that they might see; to give up their own wiſdom and reaſon, which
are but blindneſs in the things of God, and reſign themſelves to his word
and Spirit, and their eyes ſhall be opened to ſee their way and their end,
their duty and their true intereſt; a new and glorious ſcene would then
open itſelf to their ſouls ; a new world furniſhed with the moſt beautiful
and excellent objećts, and this light would, be marvellous to them who
were but juſt now delivered from the powers of darkneſs. This is the
wiſe and good counſel Chriſt gives to careleſs ſouls; and if they follow
it, he will judge himſelf bound in honour to make it effectual.
5. Here is added great and gracious encouragement to this finful peo-
ple to take the admonition and advice well that Chriſt had given them,
v. 19, 20. He tells them, (1.) It was given them in true and tender
affection; “ l/hom I love, I rebuke and chasten. You may think I have
given you hard words and ſevere reproofs ; it is all out of love to your
ſouls. I would not have thus openly rebuked and correóted your finful
lukewarmneſs and vain confidence, if I had not been a Lover of your
ſouls; had I hated you, I would have let you alone, to go on in fin till
it had been your ruin.” Sinners ought to take the rebukes of God’s
word and rod as tokens of his good-will to their ſouls, and ſhould accord-
ingly repent in good earneſt, and turn to him that ſmites them; better
are the frowns and wounds of a friend than the flattering ſmiles of an
enemy. (2.) If they would comply with his admonitions, he was ready
to make them good to their ſouls; (v. 20.) Behold, I stand at the door
and knock, &c. Here obſerve, [1..] Chriſt is graciouſly pleaſed by his
word and Spirit to come to the door of the heart of finners; he draws
near to them in a way of mercy, ready to make them a kind viſit. [2.]
He finds this door ſhut againſt him ; the heart of man is by nature ſhut
up againſt Chriſt by ignorance, unbelief, finful prejudices. [3.] When
he finds the heart ſhut, he does not immediately withdraw, but he waits
to be gracious, even till his head be filled with the dew, [4.] He uſes
all proper means to awaken finners, and to cauſe them to open to him ;
he calls by his word, he knocks by the impulſes of his Spirit upon their
conſcience. [5.] They who open to him, ſhall enjoy his preſence, to
| their great comfort and advantage; he will ſup with them, he will accept
of what is good in them, he will eat his pleaſant fruit, and he will bring
the beſt part of the entertainment with him ; if what he finds would
make but a poor feaſt, what he brings will make up the deficiency; he
will give freſh ſupplies of graces and comforts, and thereby ſtir up freſh
aćtings of faith, and love, and delight; and in all this Chriſt and his re-
penting people will enjoy pleaſant communion each with other. Alas !
what do careleſs, obſtinate finners loſe by refuſing to open the door of
the heart to Chriſt |
III. We now come to the concluſion of this epiſtle ; and here, as
before, 1. The promiſe made to the overcoming believer. (1.) It is
here implied, that though this church ſeemed to be wholly over-run and
overcome with lukewarmneſs and ſelf-confidence, yet it was poſſible that
by the reproofs and counſels of Chriſt they might be inſpired with freſh
zeal and vigour, and might come off conquerors in their ſpiritual warfare.
REVELATION, IV.
The Viſion of Heaven.
(2.) That if they did ſo, all former faults ſhould be forgiven, and they
ſhould have a great reward. And what is that reward 2 They shall sit
down with me on my throne, as I alſo overcame, and am ſat down with my
Father on his throne, v. 21. Here it is intimated, [1..] That Chriſt
himſelf had met with his temptations and conflićts. [2.] That he over-
came them all, and was more than a conqueror. [3.] That, as the re-
ward of his conflićt and vićtory, he is ſat down with God the Father on
his throne, poſſeſſed of that glory which he had with the Father from
eternity, but which he was pleaſed very much to conceal on earth; leav-
ing it, as it were, in the hands of the Father, as a pledge that he would
fulfil the work of a Saviour before he re-aſſumed that manifeſtative glory;
and having done ſo, then pignus reposcit—he demands the pledge, to ap-
pear in his divine glory equal to the Father. [4.] That thoſe who are
conformed to Chriſt in his trials and vićtories, ſhall be conformed to him
in his glory ; they ſhall fit down with him on his throne, on his throne
of judgment at the end of the world, on his throne of glory to all eter-
nity, ſhining in his beams by virtue of their union with him, and relation
to him, as the myſtical body of which he is the Head. 2. All is cloſed
up with the general demand of attention, (v. 22.) putting all to whom
theſe epiſtles ſhall come in mind, that what is contained in them, is not
of private interpretation, not intended only for the inſtruction, reproof,
and correótion of thoſe particular churches, but of all the churches of
Curiſt in all ages and parts of the world : and as there will be a reſem-
blance in all ſucceeding churches to theſe, both in their graces and fins,
ſo they may expect that God will deal with them as he dealt with theſe,
which are patterns to all ages, what faithful and fruitful churches may
expect to receive from God, and what thoſe who are unfaithful may
expect to ſuffer from his hand; yea, that God’s dealings with his
churches may afford uſeful inſtruction to the reſt of the world, to put
them upon confidering. “If judgment begin at the houſe of God, what
ſhall the end of them be that do not obey the goſpel of Chriſt P’ 1 Pet.
4. 17. Thus end the meſſages of Chriſt to the Afian churches; the epiſ-
tolary part of this book. We now come to the prophetical part.
CHAP. IV.
In this chapter, the prophetical scene opens; and as the epistolary part
opened with a vision of Christ, (ch. 1.) so this part is introduced with a
glorious appearance of the great God, whose throne is in heaven, com-
passed about with the heavenly host. This discovery was made to John,
and in this chapter he, I. Records the heavenly sight he saw, v. 1...7.
And then, II. The heavenly songs he heard, v. 8, to the end.
1. Aº this I looked, and, behold, a door was opened
in heaven : and the firſt voice which l heard was
as it were of a trumpet talking with me; which ſaid,
Come up hither, and I will ſhew thee things which muſt
be hereafter. 2. And immediately I was in the Spirit:
and, behold, a throne was ſet in heaven, and one ſat on
the throne. 3. And he that ſat was to look upon like a
jaſper and a ſardine-ſtone: and there was a rainbow round
about the throne, in fight like unto an emerald. 4. And
round about the throne were four and twenty ſeats: and
upon the ſeats I ſaw four and twenty elders fitting, clothed
in white raiment; and they had on their heads crowns of
gold. 5. And out of the throne proceeded lightnings
and thunderings and voices. And there were ſeven lamps
of fire burning before the throne, which are the ſeven
Spirits of God. 6. And before the throne there was a ſea
of glaſs, like unto cryſtal. And in the midſt of the throne,
and round about the throne, were four beaſts, full of
eyes before and behind. 7. And the firſt beaſt was like a
lion, and the ſecond beaſt like a calf, and the third beaſt
had a face as a man, and the fourth beaſt was like a flying
eagle.
We have here an account of a ſecond viſion, with which the apoſtle
John was favoured. “After this,” that is, “not only after I had ſeen
the viſion of Chriſt walking in the midſt of the golden candleſticks, but
*
after I had taken his meſſages from his mouth, and written and ſent
them to the ſeveral churches, according to his command, after this, I had
another viſion.” Thoſe who well improve the diſcoveries they have had
of God already, are prepared thereby for more, and may expect them.
Obſerve, -
I. The preparation made for the apoſtle’s having this viſion, 1. A
door was opened in heaven. Whence we learn, (1.) Whatever is tranſ-
aćted on earth, is firſt deſigned and ſettled in heaven; there is the model
of all the works of God; all of them are therefore before his eye, and he
lets the inhabitants of heaven ſee as much of them as is fit for them. (2.
We can know nothing of future events but what God is pleaſed to diſ.
cover to us; they are within the veil, till God opens the door. But, (3.)
So far as God reveals his deſigns to us, we may and ought to receive
them, and not pretend to be wiſe above what is revealed. 2. To pre-
pare John for the viſion, a trumpet was ſounded, and he was called up into
heaven, to have a fight there of the things which were to be hereafter. He
was called into the third heavens. (1.) There is a way opened into the
holieſt of all, into which the ſons of God may enter by faith and holy
affections now, in their ſpirits when they die, and in their whole perſons
at the laſt day. (2.) We muſt not intrude into the ſecret of God’s
preſence, but ſtay till we are called up to it. 3. To prepare for this
viſion, the apostle was in the Spirit ; he was in a rapture, as before ; (ch.
1. 10.), whether in the body, or out of the body, we cannot tell; perhaps
he himſelf could not ; however, all bodily ačtions and ſenſations were for
a time ſuſpended, and his ſpirit was poſſeſſed with the ſpirit of prophecy,
and wholly under a divine influence. The more we abſtract ourſelves
from all corporeal things, the more fit we are for communion with God;
the body is a veil, a cloud and clog to the mind in its tranſactions with
God. We ſhould as it were forget it when we go in before the Lord in
duty, and be willing to drop it, that we may go up to him in heaven.
This was the apparatus to the viſion. Now obſerve,
II. The viſion itſelf; it begins with the ſtrange fights that the apoſtle
ſaw, and they were ſuch as theſe. 1. He ſaw a throne ſet in heaven, the
ſeat of honour, and authority, and judgment. Heaven is the throne of
God; there he refides in glory, and from thence he gives laws to the
church, and to the whole world; and all earthly thrones are under the
juriſdićtion of this throne that is ſet in heaven. 2. He ſaw a glorious
One upon the throne. This throne was not empty; there was one in
it who filled it, and that was God, who is here deſcribed by thoſe things
that are moſt pleaſant and precious in our world 5 his countenance was .
like a jaſper and a ſardine-stone; he is not deſcribed by any human fea-
tures, ſo as to be repreſented by an image, but only by his tranſcendent
brightneſs. The jaſper is a tranſparent ſtone, which yet offers to the
eye a variety of the moſt vivid colours, fignifying the glorious perfeótions
of God; the ſardine-ſtone is red, ſignifying the juſtice of God; that
eſſential attribute which he never diveſts himſelf of in favour of any, but
gloriouſly exerts it in the government of the world, and eſpecially of the
church, through our Lord Jeſus Chriſt. This attribute is diſplayed in
pardoning as well as in puniſhing, in ſaving as well as in deſtroying fin-
ners. 3. He saw a rainbow about the throne, like unto an emerald, v. 3.
The rainbow was the ſeal and token of the covenant of providence that
God made with Noah and his poſterity with him, and is a fit emblem of
that covenant of promiſe that God has made with Chriſt as the Head of
the church, and all his people in him ; which covenant is as the waters
of Noah unto God, an everlaſting covenant ordered in all things, and
ſure. This rainbow looked like the emerald ; the moſt prevailing colour
was a pleaſant green, to ſhew the reviving and refreſhing nature of the
new covenant. 4. He ſaw four and twenty ſeats round about the throne,
not empty, but filled with four and twenty elders, preſbyters, repreſent-
ing, very probably, the whole church of God, both in the Old-Teſta-
ment and in the New-Teſtament ſtate ; not the miniſters of the church,
but rather the repreſentatives of the people. Their fitting denotes their
honour, reſt, and ſatisfaction; their fitting about the throne, fignifies
their relation to God, their nearneſs to him, the fight and enjoyment
they have of him, and their continual regard to him. They are clothed in
white raiment, the righteouſneſs of the ſaints, both imputed and inherent;
they had on their heads crowns of gold, fignifying the honour and autho-
rity given them of God, and the glory they have with him. All theſe
may in a lower ſenſe be applied to the goſpel-church on earth, in its
worſhipping aſſemblies; and in the higher ſenſe, to the church trium-
phant in heaven. 5. He perceived lightnings and voices proceed out of
the throne ; that is, the awful declarations that he makes to his church
of his ſovereign will and pleaſure. Thus he gave forth the law on
mount Sinai; and the goſpel has not leſs glory and authority than the
A. D. 95.
law, though it be of a more ſpiritual nature. 6. He ſaw ſeven lamps of
fire burning before the throne, which are explained to be the ſeven Spirits
of God, v. 5, . The various gifts, graces, and operations of the Spirit of
God in the churches of Chriſt, theſe are all diſpenſed according to the
will and pleaſure of him who fits upon the throne. 7. He ſaw before
the throne a sea of glass, like unto crystal. As in the temple there was a
great veſſel of braſs filled with water, in which the prieſts were to waſh
when they went to miniſter before the Lord ; (and this was called a
Jea ;) ſo in the goſpel-church, the ſea or laver for purification is the
blood of the Lord Jeſus Chriſt, who cleanſes from all fin, even from
ſam&tuary-fins. In this all thoſe muſt be waſhed, that are admitted into
the gracious preſence of God on earth, or his glorious preſence in
heaven. 8. He ſaw four animals, living creatures, between the throne
and the circle of the elders, (as ſeems moſt probable,) ſtanding between
God and the people ; theſe ſeem to fignify the miniſters of the goſpel,
not only becauſe of this their fituation nearer to God, and between him
and the elders or repreſentatives of the chriſtian people, and becauſe
fewer in number than the people; but as they are here deſcribed, (1.)
By their many eyes, denoting ſagacity, vigilance, and circumſpection. (2.)
By their lion-like courage, their great labour and diligence, in which
they reſemble the ox; their prudence and diſcretion becoming men, and
their ſublime affections and ſpeculations, by which they mount up with
REVELATION, IV, v.
wings like eagles toward heaven, (v. 7.) and theſe wings full of eyes
within, to ſhew that in all their meditations and miniſtrations they are to
aćt with knowledge, and eſpecially ſhould be well acquainted with them-
ſelves and the ſtate of their own ſouls, and ſee their own concern in the
great doćtrines and duties of religion, watching over their own ſouls as
well as the fouls of the people. (3.) By their continual employment,
and that is, praiſing God, and not ceaſing to do ſo night and day. The
elders fit, and are miniſtered unto ; they ſtand, and miniſter, they reſt not
night and day. This now leads to the other part of the repreſentation.
8. And the four beaſts had each of them fix wings
about him ; and they were full of eyes within ; and they
reſt not day and night, ſaying, Holy, holy, holy, Lord
God Almighty, which was, and is, and is to come. 9.
And when thoſe beaſts give glory and honour and thanks
to him that ſat on the throne, who liveth for ever and
ever, 10. The four and twenty elders fall down before
him that ſat on the throne, and worſhip him that liveth
for ever and ever, and caſt their crowns before the throne,
ſaying, 11. Thou art worthy, O Lord, to receive glory
and honour and power; for thou haſt created all things,
and for thy pleaſure they are and were created.
We have confidered the fights that the apoſtle ſaw in heaven : now let
us obſerve the ſongs that he heard, for there is in heaven not only that
to be ſeen, which will highly pleaſe a ſanétified eye, but there is that to
be heard, which will greatly º a ſančtified ear. It is true concern-
ing the church of Chriſt here, which is a heaven upon earth, and it will
be eminently ſo in the church made perfeót in the heaven of heavens. 1.
He heard the ſong of the four living creatures, of the miniſters of the
church, which refers to the prophet Iſaiah’s viſion, ch. 6. And here,
(1.) They adore one God, the one only, the Lord God Almighty, un-
changeable and everlaſting. (2.) They adore three Holies in this one
God, the Holy Father, the Holy Son, and the Holy Spirit; and theſe
are one infinitely Holy and Eternal Being, who fits upon the throne, and
tives for ever and ever,
of him. 2. He heard the adorations of the four and twenty elders, that
is, of the chriſtian people repreſented by them ; the miniſters led, and
the people followed, in the praiſes of God, v. 10, 11. Here obſerve,
(1.) The Object of their worſhip, the ſame with that which the miniſ.
ters adored, him that ſat on the throne, the eternal, everliving God. The
true church of God has one and the ſame Obječt of worſhip. Two dif-
ferent objećts of worſhip, either co-ordinate or ſubordinate, would con-
found the worſhip, and divide the worſhippers. It is unlawful to join in
divine worſhip with thoſe who either miſtake or multiply the obječt.
There is but one God, and he alone, as God, is worſhipped by the
church on earth and in heaven. (2.) The aëts of adoration. [1..]
They fell down before him that ſat on the throne; they diſcovered the moſt
profound humility, reverence, and godly fear. [2] They cast down their
| God.
Lord, to receive glory and honour and power, v. 11.
!
i
t
|
\
In this glory the prophet ſaw Chriſt, and ſpake ||
The ſeven Seals,
crowns before the throne; they gave God the glory of the holineſs where-
with he had crowned their ſouls on earth, and the honour and happineſs
with which he crowns them in heaven. They owe all their graces and
all their glories to him, and acknowledge that his crown is infinitely
more glorious than their’s, and that it is their glory to be glorifying
(3.) The words of adoration : they ſaid, Thou art worthy, 9
Obſerve, [1..]
They do not ſay, We give thee glory, and honour, and power; for what
can any creature pretend to give unto God 2 But they ſay, Thou art wor-
thy to receive glory. [2] In this they tacitly acknowledge, that God
was exalted far above all bleſfing and praiſe; he was worthy to receive
glory, but they were not worthy to praiſe, nor able to do it according to
his infinite excellencies. (4.) We have the ground and reaſon of their
adoration, which is threefold. [1..] He is the Creator of all things, the
firſt Cauſe; and none but the Cleator of all things ſhould be adored;
no made thing can be the objećt of religious worſhip. [2] He is the
Preſerver of all things, and his preſervation is a continual creation ; they
are created ſtill by the ſuſtaining power of God ; all beings, but God
are dependent upon the will and power of God, and no dependent being
muſt be ſet up as an objećt of religious worſhip. It is the part of the
beſt dependent beings, to be worſhippers, not to be worſhipped. . [3.].
He is the final Cauſe of all things; for thy pleasure they are and were
created. It was his will and pleaſure to create all things; he was not
put upon it by the will of another ; there is no ſuch thing as a ſubordi-
nate creator, that ačts under and by the will and power of another; and
if there were, he ought not to be worſhipped. As God made all things
at his pleaſure, he made them for his pleaſure ; to deal with them as he
pleaſes, and to glorify himſelf by them one way or other. Though he
delights not in the death of finners, but rather that they ſhould turn and
live, yet he hath made all things for himſelf, Prov. 16.4. Now if theſe
be true and ſufficient grounds for religious worſhip, as they are proper
to God alone, Chriſt muſt needs be God, one with the Father and Spirit,
and be worſhipped as ſuch ; for we find the ſame cauſality aſcribed to
him; (Col. 1. 16, 17.) “All things were created by him, and for him,
and he is before all things, and by him all things confiſt.”
CHAP. V.
In the foregoing chapter, the prophetical ſcene was opened, in the sight
and hearing of the apostle, and he had a sight ºf God the Creator and
Ruler of the world, and the great King of the church. He ſaw God on
the throne of glory and government, ſurrounded with his holy ones, and
receiving their adorations. Now the counſels and decrees of God are
ſet before the apostle, as in a book, which God held in his right hand;
and this book is repreſented, I. As ſealed in the hand of God, v. 1...6.
II. As taken into the hand of Christ the Redeemer, to be unsealed and
opened, v. 6, to the end.
1. A* I ſaw in the right hand of him that ſat on
the throne a book written within and on the
backſide, ſealed with ſeven ſeals. 2. And I ſaw a ſtrong
angel proclaiming with a loud voice, Who is worthy to
open the book, and to looſe the ſeals thereof; 3. And no
man in heaven, nor in earth, nor under the earth, was
able to open the book, neither to look thereon. 4. And
I wept much, becauſe no man was found worthy to open
and to read the book, neither to look thereon. 5. And
one of the elders ſaith unto me, Weep not : behold, the
Lion of the tribe of Juda, the Root of David, hath pre-
vailed to open the book, and to looſe the ſeven ſeals
thereof.
Hitherto the apoſtle had only ſeen the great God Governor of all
things; now, 1. He is favoured with a fight of the model and methods
of his government, as they are all written down in a book which be holds
in his hand; and this we are now to confider as ſhut up and ſealed in the
hand of God. Obſerve, (1.) The deſigns and methods of Divine Pro-
vidence toward the church and the world are ſtated and fixed ; they are
reſolved upon and agreed to, as that which is written in a book. The
great defign is laid, every part adjuſted, all determined, and every thing
paſſed into decree, and made a matter of record. The original and firſt
A. D. 95.
The Viſion of Heaven.
REVELATION, V.
cabinet, in his eternal mind : but there is a tranſcript of ſo much as was
neceſſary to be known, in the book of the ſcripture in general, in the
prophetical part of ſcripture eſpecially, and in this prophecy in particu-
lar. (2.) God holds this book in his right hand, to declare the autho-
rity of the book, and his readineſs and reſolution to execute all the con-
tents thereof, all the counſels and purpoſes therein recorded. (3.) This
book in the hand of God is ſhut up and ſealed ; it is known to none but
himſelf, till he allows it to be opened. Known unto God, and to him
alone, are all his works, from the beginning of the world; but it is his
glory to conceal the matter as he pleaſes. The times and ſeaſons, and
their great events, he hath kept in his own hand and power. (4.) It is
sealed with seven seals. This tells us with what inſcrutable ſecrecy the
counſels of God are laid, how impenetrable by the eye and intelle&t of
the creature; and alſo points to us ſeven ſeveral parts of this book of
God’s counſels ; each part ſeems to have its particular ſeal, and, when
opened, diſcovers its proper events; theſe ſeven parts are not unſealed
and opened at once, but ſucceſſively, one ſcene of Providence introducing
another, and explaining it, till the whole myſtery of God’s counſel and
condućt be finiſhed in the world. &
2. He beard a proclamation made concerning this ſealed book. (1.)
The crier was a strong angel: not that there are any weak ones among
the angels in heaven, though there are many among the angels of the
churches. The angel ſeems to come out, not only as a crier, but as a
champion, with a challenge to any, or all the creatures, to try the
ſtrength of their wiſdom in opening the counſels of God; and as a cham-
pion, he cried with a loud voice, that every creature might hear. (2.)
The cry or challenge proclaimed was, “ l'ho is worthy to open the book,
and to looſe the ſeals thereof.” v. 2. If there be any creature who thinks
himſelf ſufficient either to explain or execute the counſels of God, let
him ſtand forth and make the attempt.” (3.) None in heaven or earth
could accept the challenge, and undertake the taſk: none in heaven ;
none of the glorious holy angels, though before the throne of God, and
the miniſters of his providence; they with all their wiſdom cannot dive
into the decrees of God: none on earth ; no man, the wiſeſt or the beſt
of men ; none of the magicians and foothſayers ; none of the prophets
of God, any further than he reveals his mind to them : none under the
earth ; none of the fallen angels, none of the ſpirits of men departed,
though they ſhould return to our world, can open this book. Satan
himſelf, with all his ſubtlety, cannot do it; the creatures cannot open it,
nor look on it ; they cannot read it, God can only do it.
3. He felt a great concern in himſelf about this matter; the apoſtle
wept much ; it was a great diſappointment to him. By what he had
ſeen in him who ſat upon the throne, he was very defirous to ſee and
know more of his mind and will ; this defire, when not preſently grati-
fied, filled him with ſorrow, and fetched many tears from his eyes. Here
obſerve, (1.) Thoſe who have ſeen moſt of God in this world, are moſt
deſirous to ſee more; and thoſe who have ſeen his glory, defire to know
his will. (2.) Good men may be too eager and too haſty to look into
the myſteries of divine condućt. (3.) Such deſires, not preſently an-
ſwered, turn to grief and ſorrow ; hope deferred makes the heart fick.
4. The apoſtle was comforted and encouraged to hope this ſealed
book ſhould yet be opened. Here obſerve, (1.) Who it was, that gave
St. John the hint ; one of the elders. God had revealed it to his church.
If angels do not refuſe to learn from the church, miniſters ſhould not
diſdain to do it. God can make his people to inſtruct and inform their
teachers when he pleaſes. (2.) Who it was, that would do the thing ;
the Lord Jeſus Chriſt, called, the Lion of the tribe of Judah, according
to his human nature; alluding to Jacob’s prophecy ; (Gen. 49. 10.)
and the Root of David, according to his divine nature, though a branch
of David, according to the fleſh. He who is a middle perſon, God and
man, and bears the office of Mediator between God and man, is fit and
worthy to open and execute all the counſels of God toward men. And
this he does in his mediatorial ſtate and capacity, as the Root of David,
and the Offspring of Judah; and as the King and Head of the Iſrael of
God; and he will do it, to the conſolation and joy of all his people.
6. And I beheld, and lo, in the midſt of the throne and
of the four beaſts, and in the midſt of the elders, ſtood a
Lamb as it had been ſlain, having ſeven horns and ſeven
eyes, which are the ſeven Spirits of God ſent forth into all
the earth. 7. And he came and took the book out of the
right hand of him that ſat upon the throne. 8. And
Vol. V. No. 108.
draught of this book, is the book of God’s decrees, laid up in his own |
when he had taken the book, the four beaſts and four and
twenty elders fell down before the Lamb, having every one
of them harps, and golden vials full of odours, which are
the prayers of ſaints. 9. And they ſung a new ſong, ſay-
ing, Thou art worthy to take the book, and to open the
ſeals thereof: for thou waſt ſlain, and haſt redeemed us to
God by thy blood, out of every kindred, and tongue, and
people, and nation; 10. And haſt made us unto our God
kings and prieſts: and we ſhall reign on the earth. 11.
And I beheld, and I heard the voice of many angels round
about the throne and the beaſts and the elders; and the
number of them was ten thouſand times, ten thouſand,
and thouſands of thouſands; 12. Saying with a loud
voice, Worthy is the Lamb that was ſlain to receive power,
and riches, and wiſdom, and ſtrength, and honour, and
glory, and bleſſing. 13. And every creature which is in
heaven, and on the earth, and under the earth, and ſuch
as are in the ſea, and all that are in them, heard I ſaying,
Bleſſing, and honour, and glory, and power, be unto him
that fitteth upon the throne, and unto the Lamb for ever
and ever. 14. And the four beaſts ſaid, Amen. And the
four and twenty elders fell down and worſhipped him
that liveth for ever and ever.
Here,
I. The apoſtle beholds this book taken into the hands of the Lord
Jeſus Chriſt, in order to its being opened and executed by him. Where
Chriſt is deſcribed, 1. By his place and ſtation ; in the midst of the throne,
and of the four beasts, and of the elders. He was on the ſame throne
with the Father ; he was nearer to him than either the elders or miniſters
of the churches. Chriſt, as Man and Mediator, is ſubordinate to God
the Father, but is nearer to him than all the creatures, for in him all the
Julneſs of the Godhead dwells bodily. The miniſters ſtand between God
and the people. Chriſt ſtands as Mediator between God and both miniſ-
ters and people. 2. The form in which he appeared. Before, he is
called a Lion ; here, he appears as a Lamb ſlain. He is a Lion to con-
quer Satan ; a Lamb, to ſatisfy the juſtice of God. He appears with
the marks of his ſufferings upon him, to ſhew that he intercedes in
heaven, in the virtue of his ſatisfaction. He appears as a Lamb, having
Jºven horns and ſeven eyes; perfeót power to execute all the will of God,
and perfeót wiſdom to underſtand it all, and to do it in the moſt effectual
manner; for he hath the ſeven Spirits of God, he has received the Holy
Spirit without meaſure, in all perfeótion of light, and life, and power,
by which he is able to teach and rule all parts of the earth. 3. He is
deſcribed by his ačt and deed; He came, and took the book out of the right
hand of him that ſat on the throne; (v. 7.) not by violence, nor by fraud,
but he prevailed to do it, (as v. 5.) he prevailed by his merit and wor-
thineſs, he did it by authority, and by the Father’s appointment. God
very willingly and juſtly put the book of his eternal counſels into the
hand of Chriſt, and Chriſt as readily and gladly took it into his hand;
for he delights to reveal and to do the will of his Father.
II. The apoſtle obſerves the univerſal joy and thankſgiving that filled
heaven and earth upon this tranſa&tion. No ſooner had Chriſt received
this book out of the Father’s hand, than he receives the applauſes and
adorations of angels and men, yea, of every creature. And indeed, it is
juſt matter of joy to all the world, to ſee that God does not deal with
men in a way of abſolute power and ſtrićt juſtice, but in a way of grace
and mercy through the Redeemer. He governs the world, not merely
as a Creator and Lawgiver, but as our God and Saviour. All the world
has reaſon to rejoice in this. -
The ſong of praiſe that was offered up to the Lamb on this occaſion,
confiſts of three parts; one part fung by the church, the other by the
church and the angels, the third by every creature.
1. The church begins the doxology, as being more immediately con-
cerned in it ; (v. 8.) the four living creatures, and the four and twenty
elders, the chriſtian people, under their miniſter, they lead up the chorus;
where obſerve, (1.) The Objećt of their worſhip—the Lamb, the Lord
Jeſus Chriſt; it is the declared will of God, that all men should honour
the Son as they honour the Father; ºhe has the ſame nature, (2.)
8 M. -
A. D. 95.
Their poſture; theyjell down before him; gave him not an inferior ſort
of worſhip, but the moſt profound adoration. (3.) The 'inſtruments
uſed in their adorations; harps and vials ; the harps were the inſtru-
ments of praiſe, the vials were full of odours or incenſe, which ſignify 4
the prayers of the ſaints; prayer and praiſe ſhould always go together.
(4.) The matter of their ſong; it was ſuited to the new ſtate of the
church, the goſpel-ſtate introduced by the Son of God. [1..] They
acknowledge the infinite fitneſs and worthineſs of the Lord Jeſus for
this great work of opening and executing the counſel and purpoſes of
God; (v. 9.) Thou art worthy to take the book, and to open the ſeals
thereof; every way ſufficient for the work, and deſerving of the honour.
[2.] They mention the grounds and reaſons of this worthineſs; and
though they do not exclude the dignity of his perſon as God, without
which he had not been ſufficient for it, yet they chiefly infiſt upon the
merit of his ſufferings, which he had endured for them ; theſe more ſen-
fibly ſtruck their ſouls with thankfulneſs and joy. Here, First, They
mention his ſuffering; Thou wast, ſlain, ſlain as a Sacrifice, thy blood was
shed. Secondly, The fruits of his ſufferings : 1. Redemption to God ;
Chriſt has redeemed his people from the bondage of fin, guilt, and
Satan ; redeemed them to God; ſet them at liberty to ſerve him, and to
enjoy him. 2. High exaltation ; Thou hast made us to our God kings
and priests, and we shall reign on the earth, v. 10. Every ranſomed
ſlave is not immediately preferred to honour, he thinks it a great favour
to be reſtored to liberty; but when the eleēt of God were made ſlaves
by fin and Satan, in every nation of the world, Chriſt not only purchaſed
their liberty for them, but the higheſt honour and preferment, made them
hings and priests ; kings, to rule over their own ſpirits, and to overcome the
world and the evil one ; and he has made them priests, given them acceſs
to himſelf, and liberty to offer up ſpiritual ſacrifices, and they shall reign
on the earth ; they ſhall with him judge the world at the great day.
2. The doxology, thus begun by the church, is carried on by the
angels ; they take the ſecond part, in conjunction with the church;
(v. 11.) they are ſaid to be innumerable, and to be the attendants on
the throne of God, and guardians to the church ; though they did not
need a Saviour themſelves, yet they rejoice in the redemption and ſalva-
tion of finners; and they agree with the church in acknowledging the
infinite merits of the Lord Jeſus as dying for finners, that he is “wor-
thy to receive power, and riches, and wiſdom, and ſtrength, and honour,
and glory, and bleſſing,” (1.) He is worthy of that office and that
authority which require the greateſt power and wiſdom, the greateſt fund,
all excellency, to diſcharge them aright ; and, (2.) He is worthy of all
honour, and glory, and blºſing, becauſe he is ſufficient for the office, and
faithful in it. * - º -
3. This doxology, thus begun by the church, and carried on by the
angels, is reſounded and echoed by the whole creation; (v. 13.) heaven
and earth ring with the high praiſes of the Redeemer, the whole creation
fares the better for Chriſt, by him all things consist ; and all the creatures,
had they ſenſe and language, would adore that great Redeemer who de-
livers the creature from that bondage under which it groans, through,the
corruption of men, and the juſt curſe denounced by the great God upon
the Fall; that part that (by a proſopopoeia) is made for the whole crea.
tion, is a ſong of blessing, and honour, and glory, and power; (1.) To him
that sits on the throne, to God, as God; or to God the Father, as the
firſt Perſon in the Trinity, and the firſt in the economy of our ſalvation;
and, (2.) To the Lamb, as the ſecond Pei ſon in the Godhead, and the
Mediator of the new covenant ; not that the worſhip paid to the Lamb
is of another nature, an inferior worſhip, for the very ſame honour and
glory are in the ſame words aſcribed to the Lamb, and to him that ſits on
the throne ; their effence being the ſame, but their parts in the work of
REVELATION, WI.
The Opening of the Seals.
Hitherto, the waters of the ſanctuary have been as thoſe in Ezekiel’s
vision, only to the ancles, or to the knees, or to the loins at least ; but
here they begin to be a river that cannot be paſſed over; the viſions
which John ſaw, the epistles to the churches, the ſongs of praiſe, in the two
foregoing chapters, had ſome things dark and hard to be understood;
and yet they were rather milk for babes than meat for strong men ; but
now we are to launch into the deep, and our business is not so much to
Jathom it, as to let down our net to take a draught. //e shall only hint
at what ſeems most obvious ; the prophecies of this book are divided into
ſeven ſeals opened, ſeven trumpets ſounding, and ſeven vials poured out.
It is ſuppoſed that the opening of the ſeven/eals diſcloſes thoſe providences
that concerned the church in the three first centuries, from the qſcenſion
of our Lord and Saviour to the reign of Constantine ; this was repre-
Jented in a book rolled up, and ſealed in ſeveral places, ſo that when one
Jeal was opened, you might read ſofar of it, and ſo on, till the whole was
unfolded. Tet we are not here told what was written in the book, but
what John ſaw in figures enigmatical and hieroglyphic ; and it is not for
us to pretend to know the times and the ſeaſons which the Father has
put in his own power. - cº
In this chapter, ſix of the ſeven ſeals are opened, and the viſions attending
them dire related; the first ſtal in v. 1, 2, the ſecond ſeal in v. 3, 4, the
third ſeal in v. 5, 6, the fourth ſtal in v. 7, 8, the fifth ſeal in v. 9...11.
the sixth ſeal in v. 12, 13, &c.
1. ND I ſaw when the Lamb opened one of the ſeals,
and I heard, as it were the noiſe of thunder, one
of the four beaſts, ſaying, Come and ſee. 2. And I ſaw,
and behold a white horſe; and he that ſat on him had a
bow ; and a crown was given unto him ; and he went
forth conquering and to conquer.
Here, 1. Chriſt, the Lamb, opens the firſt seal; he now enters upon
the great work of opening and accompliſhing the purpoſes of God to-
ward the church and the world. 2. One of the miniſters of the church
calls upon the apoſtle, with a voice like thunder, to come near, and ob-
ſerve what then appeared. 3. We have the viſion itſelf, v. 2.
(1.) The Lord Jeſus appears riding on a white horse ; white horses are
generally refuſed in war, becauſe they make the rider a mark for the
enemy ; but our Lord Redeemer was ſure of the vićtory and a glorious
triumph, and he rides on the white horse of a pure but deſpiſed goſpel,
with great ſwiftneſs through the world.
our ſalvation being diſtinét, they are diſtinétly adored. We worſhip
and glorify one and the ſame God for our creation, and for our redemp.
tlCIl. - ! . . ... • - *
We ſee how the church that began the heavenly anthem, finding
heaven and ealth join in the concert, cloſes all with their Amen, and end
as they began, with a low proſtration before the eternal and everlaſting
God. . Thus, we have ſeen this ſealed book paſſing with great ſolemnity
from the hand of the Creator into the hand of the Redeemer.
CHAP. VI.
. The book of the divine counſels being thus lodged in the hand of Christ, he
loses no time, but immediately enters upon the work of opening the ſeals,
and publishing the contents; but this is done in ſuch a manner, as still
leaves the predictions very abstruse, and difficult to be understood.
(2.) He had a bow in his hand; the convićtions impreſſed by the word
of God are ſharp arrows, they reach at a diſtance ; and though the miniſ.
ters of the word draw the bow at a venture, God can and will direét it
to the joints of the harneſs; this bow, in the hand of Chriſt, abides in
ſtrength, and, like that of Jonathan, never returns empty.
(3.) A crown was given him, importing, that all who receive the goſ-
pel, muſt receive Chriſt as a King, and muſt be his loyal and obedient
ſubjećts; he will be glorified in the ſucceſs of the goſpel. When Chriſt
was going to war, one would think an helmet had been more proper
than a crown ; but a crown is given him as the earneſt and emblem of
vićtory. -
(4.) He went forth conquering, and to conquer. As long as the
church continues militant, Chriſt will be conquering ; when he has con-
quered his enemies in one age, he meets with new ones in another age;
men go on oppoſing, and Chriſt goes on conquering ; and his former vic-
tories are pledges of future victories; he conquers his enemies in his
people ; their fins are their enemies, and his enemies; when Chriſt comes
with power into their ſoul, he begins to conquer theſe enemies, and he
goes on conquering, in the progreſſive work of ſanétification, till he has
gained us complete vićtory; and he conquers his enemies in the world,
wicked men, ſome by bringing them to his foot, others by making them
his footſtool. Obſerve, From this ſeal opened, [1..] The ſucceſsful
progreſs of the goſpel of Chriſt in the world is a glorious fight, worth
beholding, the moſt pleaſant and welcome fight that a good man can ſee
in this world. [2.] Whatever couvulfions and revolutions happen in
the ſtates and kingdoms of the world, the kingdom of Chriſt ſhall be
eſtabliſhed and enlarged in ſpite of all oppoſition, [3.] A morning of
opportunity uſually goes before a night of calamity ; the goſpel is
preached before the plagues are poured forth. [4.] Chriſt’s work is
not all done at once ; we are ready to think, when the goſpel goes forth,
it ſhould carry all the world before it, but it ºften meets with oppoſition,
and moves ſlowly ; however, Chriſt will do his own work effectually, in
his own time and way.
A. D. 95.
The Opening of the Seals.
REVELATION, WI.
3. And when he had opened the ſecond ſeal, I heard the
fecond beaſt ſay, Come and ſee. 4. And there went out
another horſe that was red : and power was given to him |
that ſat thereon to take peace from the earth, and that
they ſhould kill one another: and there was given unto
him a great ſword. 5. And when he had opened the
third ſeal, I heard the third beaſt ſay, Come and ſee. And
I beheld, and lo a black horſe; and he that ſat on him had
a pair of balances in his hand. 6. And I heard a voice in
the midſt of the four beaſts ſay, A meaſure of wheat for a |
penny, and three meaſures of barley for a penny; and ſee
thou hurt not the oil and the wine. 7. And when he
had opened the fourth ſeal, I heard the voice of the fourth
beaſt ſay, Come and ſee. 8. And I looked, and behold
a pale horſe; and his name that ſat on him was Death, and
hell followed with him. And power was given unto
them over the fourth part of the earth, to kill with ſword,
and with hunger, and with death, and with the beaſts of
the earth. - -
J . - * .
The three next seals give us a ſad proſpect of great and deſolating
judgments with which God puniſhes thoſe who either refuſe or abuſe
the everlaſting goſpel: though ſome underſtand them of the perſecutions
that befel the church of Chriſt, and others of the deſtruction of the Jews,
they rather ſeem more generally to repreſent God’s terrible judgments,
by which he avenges the quarrel of his covenant upon thoſe who make
light of it. e -
1. Upon opening the second seal, to which John was called to attend,
another horse appeats, of a different colour from the former, a red horse;
(v. 4.) this fignifies the deſolating judgment of war; he that sat upon
this red horse, had power to take peace from the earth, and that the inha-
bitants of the earth should kill one another. Who this was that sat upon
the red horse, whether Chriſt himſelf, as Lord of hoſts, or the inſtruments
that he raiſed up to conduct the war, is not clear; but this is certain,
(1.) That thoſe who will not ſubmit to the bow of the goſpel, muſt ex-
pećt to be cut in ſunder by the sword of divine juſtice. (2.) That Jeſus
Chriſt rules and commands, not only in the kingdom of Grace, but of
Providence. And, (3.) That the sword of war is a dreadful judgment;
it takes away peace from the earth, one of the greateſt bleſfings, and it
puts men upon killing one another; men, who ſhould love one another,
and help one another, are, in a ſtate of war, ſet upon killing one another.
2. Upon opening the third ſeal, which John is bid to obſerve, another
horſe appears, different from the former, a black horse, fignifying famine,
that terrible judgment ; and he that sat on that horse, had a pair of ba-
lances in his hand, (v. 5.) fignifying, that men muſt now eat their bread
by weight, as was threatened ; (Lev. 26, 26.) They shall deliver your
bread to you by weight.
cried, “A meaſure of wheat for a penny, and three meaſures of barley
for a penny ; and ſee thou hurt not the oil and the wine ;” has made
fome expoſitors think this was not a viſion of famine, but of plenty :
but if we conſider the quantity of their measure, and the value of their
penny, at the time of this prophecy, the objećtion will be removed : their
measure was but a fingle quart, and their penny was our ſevenpence- |
halfpenny, and that is a large ſum to give for a quart of wheat ; how-
ever, it ſeems this famine, as all others, fell moſt ſeverely upon the poor;
whereas the oil and the wine, which were dainties of the rich, were not
hurt ; but if bread, the staff of life, be broken, dainties will not ſupply the
place of it. Here obſerve, (1.) When a people loathe their ſpiritual
food, God may juſtly deprive them of their daily bread. (2.) One
judgment ſeldom comes alone, and the judgment of war naturally draws
after it that of famine ; and thoſe who will not humble themſelves under
one judgment, muſt expect another, and yet greater ; for when God con-
tends, he will prevail. The famine of bread is a terrible judgment; but
the famine of the word is more ſo, though caleleſs finners are not ſenſible
of it.
3. Upon opening the fourth seal, which John is commanded to obſerve,
there appears another horse, of a pale colour ; where obſerve, (1.) The
name of the rider—Death, the king of terrors ; the peſtilence, which is
death in its empire, death reigning over a place or nation, death on horſe-
back, marching about, and making freſh conqueſts every hour. (2.)
That which follows in v. 6. of the voice that ||
The attendants or followers of this king of terrors—hell, a ſtate of eternal
miſery to all thoſe who die in their fins; and, in times of ſuch a general de-
ſtruction, multitudes go down unprepared into the valley of deſtrućtion. It
Hºus awful thought, and enough to make the whole world to tremble, that.
eternal damnation immediately follows upon the death of an impenitent
| finner. Obſerve, [1..] There is a natural as well as judicial connexion
between one judgment and another: war is a waſting calamity, and draws
ſcarcity and famine after it; and famine, not allowing men proper ſuſte-
nance, and forcing them to take that which is unwholeſome, often draws
the peſtilence after it. [2.] God’s quiver is full of arrows; he is never
at a loſs for ways and means to puniſh a wicked people. [3.] In the
book of God’s counſels he has prepared judgments for ſcorners as well as
mercy for returning finners. [4.] In the book of the ſcriptures God
has publiſhed threatenings againſt the wicked as well as promiſes to the
righteous; and it is our duty to obſerve and believe the threatenings as
well as the promiſes. - *
i., 4. After the opening of theſe ſeals of approaching judgments, and the
diſtinét account of them, we have this general obſervation, that God
“gave power to them, over the fourth part of the earth, to kill with the
ſword, and with hunger, and with death, and with the beaſts of the
earth,” v. 8. He gave them power, that is, thoſe inſtruments of his
anger, or thoſe judgments themſelves; he who holds the winds in his
hand, has all public calamities at his command, and they can only go
when he fends them, and no further than he permits. To the three
great judgments, of war, famine, and peſtilence, is here added the beasts
of the earth, another of God’s fore judgments, mentioned Ezek. 14, 21.
and mentioned here the laſt ; becauſe, when a nation is depopulated by
the ſword, famine, and peſtilence, the ſmall remnant that continued in a
waſte and howling wilderneſs, encourage the wild beaſts to make head
: againſt them, and they become an eaſy prey. Others, by the beasts of
the field, underſtand brutiſh, cruel, ſavage men, who having diveſted them-
ſelves of all humanity, delight ſo be the inſtruments of the deſtruction
of others. \
9. And when he had opened the fifth ſeal, I ſaw under
the altar the ſouls of them that were ſlain for the word of
God, and for the teſtimony which they held : 10. And
they cried with a loud voice, ſaying, How long, O Lord,
holy and true, doſt thou not judge and avenge our blood
on them that dwell on the earth : 1 1. And white robes
were given unto every one of them ; and it was ſaid
unto them, that they ſhould reſt yet for a little ſeaſon,
until their fellow-ſervants alſo and their brethren, that
ſhould be killed as they were, ſhould be fulfilled. 12.
And I beheld’when he had opened the ſixth ſeal, and, lo,
there was a great earthquake; and the ſun became black
as ſackcloth of hair, and the moon became as blood; 13.
And the ſtars of heaven fell unto the earth, even as a fig-
i
tree caſteth her untimely figs, when ſhe is ſhaken of a
mighty wind. 14. And the heaven departed as a ſcroll
when it is rolled together; and every mountain and iſland
were removed out of their places. 15. And the kings
of the earth, and the great men, and the rich men, and
the chief captains, and the mighty men, and every bond-
man, and every freeman, hid themſelves in the dens and
in the rocks of the mountains; 16. And ſaid to the
mountains and rocks, Fall on us, and hide us from the
| face of him that ſitteth on the throne, and from the wrath
of the Lamb; 17. For the great day of his
and who ſhall be able to ſtand 3
In the remaining part of this chapter, we have the opening of the fifth
and the sixth seals. * - - -
I. The fifth ſtal : here is no mention made of any one who called the
apoſtle to make his obſervation, either becauſe the decorum of the viſion
was to be obſerved, and each of the four living creatures had diſchargéd
its duty of a monitor before ; or becauſe the events here opened lay out
of the fight, and beyond the time, of the preſent miniſters of the church;
wrath is come;
or becauſe it does not contain a new prophecy of any future events, but


A.D. 95.
and flill were under great tribulation for the ſake of Chriſt and the goſ:
pel. Here obſerve, - -
very affecting fight; (v. 9.) “ I ſaw under the altar the ſouls of them
that were ſlain for the word of God, and for the teſtimony which they
held.” He ſaw the ſouls of the martyrs. Here obſerve, (1.) Where be
ſaw them—under the altar; at the foot of the altar of incenſe, in the
moſt holy place; he ſaw them in heaven, at the foot of Chriſt. Hence
note, [1.j Perſecutors can only kill the body, and after that there is no
more that they can do, their ſouls live. [2.] God had provided a good
place in the better world for thoſe who are faithful to death, and are not
allowed a place any longer on earth. [3.] Holy martyrs are very near
to Chriſt in heaven, they have the higheſt place there. . [4.] It is not
their own death, but the ſacrifice of Chriſt, that gives them a reception
into heaven, and a reward there; they do not waſh their robes in their
own blood, but in the blood of the Lamb. (2.) What was the cauſe in
which they ſuffered—the word of God, and the testimony which they held;
for believing the word of God, and atteſting or confeſſing the truth of it ;
this profeſſion of their faith they held fast without wavering, even though
they died for it.
his life for; faith in God’s word, and a confeſſion of that faith.
2. The cry he heard ; it was a loud cry, and contains a humble ex-
poſtulation about the long delay of avenging juſtice againſt their enemies;
How long, O Lord, holy and frue, dost thou not judge and avenge our
blood on them that dwell on the earth 2 v. 10. Obſerve, (1.) Even the
spirits of just men made perfect retain a proper reſentment of the wrong
they have ſuſtained by their cruel enemies; and though they die in
charity, praying, as Chriſt did, that God would forgive them, yet they
are defirous that, for the honour of God, and Chriſt, and the goſpel, and
for the terror and convićtion of others, God will take a juſt revenge upon
the fin of perſecution, even while he pardons and ſaves the perſecutors.
(2.) They commit their cauſe to him to whom vengeance belongeth, and
leave it in his hand; they are not for avenging themſelves, but leave all
to God. (3.) There will be joy in heaven at the deſtrućtion of the im-
placable enemies of Chriſt and chriſtianity, as well as at the converſion of
other finners. When Babylon falls, it will be ſaid, “ Rejoice over her,
O thou heavens, and ye holy apoſtles and prophets, for God hath avenged
you on her,” Rev. 18. 20.
3. He obſerved the kind return that was made to this cry ; (v. 11.)
both what was given them, and what was ſaid to them : (1.) What was
given to them—white robes, the robes of vićtory and of honour ; their
preſent happineſs was an abundant recompenſe of their paſt ſufferings.
(2.) What was ſaid to them—that they ſhould be ſatisfied, and eaſy in
themſelves, for it would not be long but the number of their fellow-
ſufferers should be fulfilled; this is a language rather ſuited to the imper-
fe&t ſtate of the ſaints in this world than to the perfeótion of their ſtate
in heaven ; there is no impatience, no uneaſineſs, no need of admonition ;
but in this world there is great need of patience. Obſerve, [1..] A
number of chriſtians are known to God, who are appointed as sheep for
the ſlaughter, ſet apart to be God’s witneſſes. [2] As the meaſure of
the fin of perſecutors is filling up, ſo is the number of the perſecuted mar-
tyred ſervants of Chriſt.
take a juſt and glorious revenge upon their cruel perſecutors; he will
recompenſe tribulation to thoſe who trouble them, and to thoſe that are
troubled, full and uninterrupted reſt.
II. We have here the sixth seal opened, v. 12. Some refer this to the
great revolutions in the empire in Conſtantine’s time, the downfall of
paganiſm ; others, with great probability, to the deſtrućtion of Jeruſa-
lem, as an emblem of the general judgment, and deſtruction of the wick-
ed, at the end of the world ; and, indeed, the awful charaćters of this
event are ſo much the ſame with thoſe figns mentioned by our Saviour,
as foreboding the deſtruction of Jeruſalem, that it hardly leaves any room
for doubting but that the ſame thing is meant in both places; though
ſome think that event was paſt already. See Matth. 24. 29, 30. Here
obſerve, -
1. The tremendous events that were haſtening; and here are ſeveral
occurrences that contribute to make that day and diſpenſation very
dreadful : (l.) There was a great earthquake ; this may be taken in a |
political ſenſe ; the very foundations of the Jewiſh church and ſtate
would be terribly ſhaken, though they ſeemed to be as ſtable as the earth
itſelf. (2.) The sun became black as sackcloth of hair; either naturally,
by a total eclipſe, or politically, by the fall of the chief rulers and go-
vernors of the land. (3.) The moon ſhould become as blood; the inferior
1. The fight this apoſtle ſaw at the opening of the fifth ſeal; it was a
A noble cauſe; the beſt that any man can lay down
[3.] When this number is fulfilled, God will
i
REVELATION, VII.
rather opens a ſpring of ſupport and conſolation to thoſe who had been,
The vi fion of Heaven.
officers, or their military men, they ſhould be all wallowing in their own
blood. (4.) The stars of heaven should fall to the earth, (v. 13.), and
that as a fig-tree casteth her untinely figs, when she is shaken of a mighty
wind. The ſtars may fignify all the men of note and influence among
them, though in lower ſpheres of ačtivity ; there ſhould be a general de-
ſolation. (5.) The heaven ſhould depart as a ſcroll when it is rolled toge-
ther. That may intend, Their eccleſiaſtical ſtate ſhall periſh and be laid
aſide for ever. (6.) Every mountain and island shall be moved out of
their places. The deſtruction of the Jewiſh nation ſhould affect and
affright all the nations round about, thoſe who were higheſt in honour,
and thoſe who ſeemed to be beſt ſecured; it would be a judgment that
ſhould aſtoniſh all the world. This leads to,
2. The dread and terror that would ſeize upon all ſorts of men in that
great and awful day, v. 15. Neither authority, nor grandeur, nor riches,
nor valour, nor ſtrength, would be able to ſupport men at that time;
yea, the very poor ſlaves, who, one would think, had nothing to fear,
becauſe they had nothing to loſe, would be all in amazement at that day.
Here obſerve, (1.) The degree of their terror and aſtoniſhment; it
ſhould prevail ſo far as to make them, like diſtraćted deſperate men, call
to the mountains to fall upon them, and to the hills to cover them ; they
would be glad to be no more ſeen ; yea, to have no longer any being.
(2.) The cauſe of their terror, and that was the angry countenance of
him that ſits on the throne, and the wrath of the Lamb. Obſerve, [1]
That which is matter of diſpleaſure to Chriſt, is ſo to God; they are ſo
entirely one, that what pleaſes or diſpleaſes the one, pleaſes or diſpleaſes
the other. [2.] Though God be inviſible, he can make the inhabitants
of this world ſenſible of his awful frowns. [3.] Though Chriſt be a
Lamb, yet he can be angry, even to wrath, and the wrath of the Lamb is
exceeding dreadful; for if the Redeemer, that appeaſes the wrath of God,
himſelf be our wrathful Enemy, where ſhall we have a friend to plead
for us? They periſh without remedy, who periſh by the wrath of the
Redeemer. [4.] As men have their day of opportunity, and their ſea-
ſons of grace, ſo God has his day of righteous wrath ; and when that
day comes; the moſt ſtout-hearted finners will not be able to stand before
him ; all theſe terrors ačtually fell upon the finners in Judea and Jeru-
ſalem in the day of their deſtrućtion, and they will all, in the utmoſt
degree, fall upon impenitent finners, at the general judgment of the
laſt day.
CHAP. VII.
The things contained in this chapter came in after the opening of the six
seals, which foretold great calamities in the world; and before the sound
of the seven trumpets, which gave notice of great corruptions arising in
the church; between these comes in this comfortable chapter, which secures
the graces and comforts of the people of God in times of common cala-
mity. We have, I. An account of the restraint laid upon the winds,
v. i...3. II. The sealing of the servants of God, v. 4.8. III. The
songs of angels and saints on this occasion, v. 9... 12, IP. A descrip-
tion of the honour and happiness of those who had faithfully served
Christ, and suffered for him, v. 13, &c.
1. A*. after theſe things I ſaw four angels ſtanding
on the four corners of the earth, holding the four
winds of the earth, that the wind ſhould not blow on the
earth, nor on the ſea, nor on any tree. 2. And I ſaw
another angel aſcending from the eaſt, having the ſeal of
the living God: and he cried with a loud voice to the four
angels, to whom it was given to hurt the earth and the
ſea, 3. Saying, Hurt not the earth, neither the ſea, nor
the trees, till we have ſealed the ſervants of our God in
their foreheads.
Here we have an account of the reſtraint laid upon the winds. By
theſe winds we ſuppoſe are meant thoſe errors and corruptions in religion
which would occaſion a great deal of trouble and miſchief to the church
of God : ſometimes the Holy Spirit is compared to the wind ; here the
ſpirits of error are compared to the four winds, contrary one to another,
but doing much hurt to the church, the garden and vineyard of God,
breaking the branches, and blaſting the fruits of his plantation : the
Devil is called the prince of the power of the air ; he, by a great wind,
overthrew the houſe of Job’s eldeſt ſon; errors are as wind, by which


REVELATION, VII,
The Viſion of Heaven.
they who are unſtable, are ſhaken, and carried to and fro, Eph. 4, 14.
Obſerve, 1. Theſe are called the winds of the earth, becauſe they blow
only in theſe lower regions near the earth; heaven is always clear and
free from them. 2. They are reſtrained by the miniſtry of angels, stand-
ing on the four corners of the earth ; intimating, that the ſpirit of error
cannot go forth till God permits it, and that the angels miniſter to the
good of the church by reſtraining its enemies. 3. Their reſtraint was
only for a ſeaſon, and that was, till the servants of God were sealed in their
..foreheads. God has particular care and concern for his own ſervants in
times of temptation and corruption, and he has a way to ſecure them
from the common infection ; he firſt eſtabliſhes them, and then he tries
them; he has the timing of their trials in his own hand.
*
4. And I heard the number of them who were ſealed ;
and there were ſealed a hundred and forty and four thou-
fand of all the tribes of the children of Iſrael. 5. Of the
tribe of Juda were ſealed twelve thouſand. Of the tribe
of Reuben were ſealed twelve thouſand. Of the tribe of
Gad were ſealed twelve thouſand. 6. Of the tribe of Aſer
were ſealed twelve thouſand. Of the tribe of Nephthalim
were ſealed twelve thouſand. Of the tribe of Manaſſes
were ſealed twelve thouſand. 7. Of the tribe of Simeon
were ſealed twelve thouſand. Of the tribe of Levi were
fealed twelve thouſand.
fealed twelve thouſand. 8. Of the tribe of Zabulon were
fealed twelve thouſand. Of the tribe of Joſeph were ſealed
twelve thouſand. Of the tribe of Benjamin were ſealed
twelve thouſand.
We have here an account of the ſealing of the ſervants of God; where
obſerve, 1. To whom this work was committed—to an angel, another
angel; while ſome of the angels were employed to reſtrain Satan and his
agents, another angel was employed to mark out and diſtinguiſh the faith-
ful ſervants of God. 2. How they were diſtinguiſhed—the ſeal of God
was ſet upon their foreheads, a ſeal known to him, and as plain as if it
appeared in their foreheads ; by this mark they were ſet apart for mercy
and ſafety in the worſt of times. 3. The number of thoſe that were ſealed;
where obſerve, (1.) A particular account of those that were ſealed of the
twelve tribes of Israel—twelve thousand out of every tribe, the whole ſum
amounting to a hundred and forty-four thouſand ; in this liſt the tribe of
T)an is omitted, perhaps becauſe they were greatly addićted to idolatry;
and the order of the tribes is altered, perhaps according as they had been
more or leſs faithful to God. Some take theſe to be a ſele&t number
of the Jews who were reſerved for mercy at the deſtrućtion of Jeruſa-
lem; others think that time was paſt, and therefore it is to be more gene-
rally applied to God’s choſen remnant in the world; but if the deſtruc-
tion of Jeruſalem was not yet over, (and I think it is hard to prove that
it was,) * it ſeems more proper to underſtand this of the remnant of that
people which God had reſerved according to the eleētion of grace; only
here we have a definite number for an indefinite. (2.) A general ac-
count of thoſe who were ſaved out of other nations; (v. 9.) “a great
multitude, which no man could number, of all nations, and kindreds, and
people, and tongues:” though theſe are not ſaid to be ſealed, yet they
were ſelected by God out of all nations, and brought into his church,
and there ſtood before the throne. Obſerve, [1..] God will have a
greater harveſt of fouls among the Gentiles than he had among the Jews;
more are the children of the deſolate than of the married woman. [2.]
The Lord knows who are his, and he will keep them ſafe in times of
dangerous temptation. [3.] Though the church of God is but a little
flock, in compariſon of the wicked world, yet it is no contemptible
fociety, but really large, and to be ſtill more enlarged.
9. After this I beheld, and, lo, a great multitude, which
no man could number, of all nations, and kindreds, and
people, and tongues, ſtood before the throne, and before
the Lamb, clothed with white robes, and palms in their
* The opinion which we entertain on the ſubject, will be inferred from the date ob-
ſervable at the head of the page. ED.
Vol. V. No. 108.
hands ; 10, And cried with a loud voice, ſaying, Salva-
tion to our God who fittteth upon the throne, and unto
the Lamb. 11. And all the angels ſtood round about the
throne, and about the elders and the four beaſts, and fell
before the throne on their faces, and worſhipped God,
12. Saying, Amen. Bleſſing, and glory, and wiſdom, and
thankſgiving, and honour, and power, and might, be unto
our God for ever and ever. Amen.
Here we have the ſongs of ſaints and angels on this occaſion ; where
obſerve, -
1. The praiſes offered up by the ſaints, (and as it ſeems to me, by
the Gentile believers,) for the care of God in reſerving ſo large a rem-
nant of the Jews, and ſaving them from infidelity and deſtruction. The
Jewiſh church prayed for the Gentiles before their converſion, and the
Gentile churches have reaſon to bleſs God for his diſtinguiſhing mercy
to ſo many of the Jews, when the reſt were cut off. Here obſerve, (1.)
Of the tribe of Iſſachar were.
fore the Lamb; before the Creator, and the Mediator.
The poſture of theſe praiſing ſaints; they stood before the throne, and be-
In acts of reli-
gious worſhip we come nigh to God, and are to conceive ourſelves as in
his ſpecial preſence; and we muſt come to God by Chriſt ; the throne
of God would be inacceſſible to finners, were it not for a Mediator.
(2.) Their habit; they were clothed with white robes, and had palms in
their hands; they were inveſted with the robes of juſtification, holineſs,
and vićtory, and had palms in their hands, as conquerors uſed to appear
in their triumphs; ſuch a glorious appearance will the faithful ſervants
of God make at laſt, when they have fought the good fight of faith, and
finished their courſe. (3.) Their employment; they “cried with a loud
voice, ſaying, Salvation to our God who fitteth upon the throne, and to
the Lamb.” This may be underſtood either as a hosannah, wiſhing well
to the intereſt of God and Chriſt in the church, and in the world, or as a
hallelujah, giving to God and the Lamb the praiſe of the great ſalvation;
both the Father and the Son are joined together in theſe praiſes; the
Father contrived this ſalvation, the Son purchaſed it ; and they who
enjoy it, muſt and will bleſs the Lord and the Lamb; and they will do
it publicly, and with becoming fervour.
2. Here is the ſong of the angels ; (v. 11, 12.) where obſerve, (1.)
Their ſtation—before the throne of God, attending on him, and about the
ſaints, ready to ſerve them. (2.) Their poſture, which is very humble,
and expreſſive of the greateſt reverence—they fell before the throne on their
faces, and worshipped God. Behold the moſt excellent of all the crea-
tures, who never finned, who are before him continually, not only cover-
ing their faces, but falling down on their faces before the Lord! What
humility then, and what profound reverence, become us vile, frail crea-
tures, when we come into the preſence of God'! We ſhould fall down
before him ; there ſhould be both a reverential frame of ſpirit, and a
humble behaviour, in all our addreſſes to God. (3.) Their praiſes;
they conſented to the praiſes of the ſaints, ſaid their Amen thereto ;
there is in heaven a perfeót harmony between the angels and ſaints; and .
then they added more of their own, “ ſaying, Bleſſing, and glory, and ,
wiſdom, and thankſgiving, and honour, and power, and might, be unto :
our God for ever and ever. Amen.” Here, [1..] They acknowledge
the glorious attributes of God—his wisdom, his power, and his might.
[2.j They declare that for theſe his divine perfections he ought to be
bleſſed, and praiſed, and glorified, to all eternity; and they confirm it
by their Amen. We ſee what is the work of heaven, and we ought to .
begin it now, to get our hearts tuned for it, to be much in it, and to
long for that world where our praiſes, as well as happineſs, will be per-

fected.
13. And one of the elders anſwered, ſaying unto me,
What are theſe which are arrayed in white robes : And
whence came they : 14. And I ſaid unto him, Sir, thou
knoweſt. And he ſaid to me, Theſe are they who came
out of great tribulation, and have waſhed their robes, and
made them white in the blood of the Lamb. 15. There-
fore are they before the throne of God, and ſerve him
day and night in his temple: and he that fitteth on the
throne, ſhall dwell among them. 16. They ſhall hunger
no more, neither thirſt any more ; neither ſhall the ſun
8 N -
A. D. 95.
light on them, nor any heat. 17. For the Lamb, who is
in the midſt of the throne, ſhall feed them, and ſhall lead
them unto living fountains of waters: and God ſhall wipe
away all tears from their eyes.
Here we have a deſcription of the honour and happineſs of thoſe who
have faithfully ſerved the Lord Jeſus Chriſt, and ſuffered for him; where
obſerve, 1. A queſtion aſked by one of the elders, not for his own infor-
mation, but for John’s inſtruction : miniſters may learn from the people,
eſpecially from aged and experienced chriſtians; the loweſt ſaint in hea-
ven knows more than the greateſt apoſtle in the world. Now the queſ.
tion has two parts : (1.) What are these that are arrayed in white robes P.
(2.) Whence came they 2 It ſeems to be ſpoken by way of admiration,
as Cant. 3.. 6. Who is this that cometh out of the wilderneſs! Faithful
chriſtians deſerve our notice and reſpect ; we ſhould mark the upright.
2. The anſwer returned by the apoſtle, in which he tacitly acknowledges
his own ignorance, and ſues to this elder for information ; Thou knowest.
Thoſe who would gain knowledge, muſt not be aſhamed to own their
ignorance, nor to defire inſtrućtion from any that are able to give it. 3.
The account given to the apoſtle concerning that noble army of martyrs
who ſtood before the throne of God with white robes, and palms of vićtory
in their hands ; and notice is taken here, of (1.) The low and deſolate
ſtate they had formerly been in ; they had been in great tribulation, per-
ſecuted by men, tempted by Satan, ſometimes troubled in their own
fpirits ; they had ſuffered the ſpoiling of their goods, the impriſonment
of their perſons, yea, the loſs of life itſelf. The way to heaven lies
through many tribulations; but tribulation, how great foever, ſhall not
separate us from the love of God. Tribulation; when gone through well,
will make heaven more welcome and more glorious. (2.) The means
by which they had been prepared for the great honour and happineſs
they now enjoyed; (v. 14.) they had washed their robes, and made them
white in the blood of the Lamb. It is not the blood of the martyrs them-
felves, but the blood of the Lamb, that can waſh away fin, and make the
foul pure and clean in the fight of God; other blood ſtains, this is the
only blood that makes the robes of the ſaints white and clean. (3.) The
bleſſedneſs to which they are now advanced, being thus prepared for it :
[1..] They are happy in their ſtation, for they are before the throne of
God night and day, and he dwells among them : they are in that presence
where there is fulneſs of joy. [2.] They are happy in their employment,
for they ſerve God continually, and that without weakneſs, drowfineſs,
or wearineſs; heaven is a ſtate of ſervice, though not of ſuffering ; it is
a ſtate of reſt, but not of ſloth; it is a praiſing, delightful reſt. [3.]
They are happy in their freedom from all the inconveniences of this pre-
fent life ; First, From all want, and fenſe of want; They hunger and
thirst no more ; all their wants are ſupplied, and all the uneaſineſs cauſed
thereby is removed. Secondly, From all fickneſs and pain; They ſhall
never be ſcorched by the heat of the ſun any more. [4.] They are happy
in the love and condućt of the Lord Jeſus; He shall feed them, he shall
lead them to living fountains of waters, he ſhall put them into the poſſeſ.
fion of every thing that is pleaſant and refreſhing to their ſouls, and
therefore they shall hunger and thirst no more. B.] They are happy
in being delivered from all ſorrow, or occaſion of it; God shall wipe
away all tears from their eyes. They have formerly had their ſorrows,
and ſhed many tears, both upon the account of fin and afflićtion; but
God himſelf, with his own gentle and gracious hand, will wipe those tears
away, and they ſhall return no more for ever; and they would not have
been without thoſe tears, when God comes to wipe them away; in this,
he deals with them as a tender father who finds his beloved child in tears,
he comforts him, he wipes his eyes, and turns his ſorrow into rejoicing ;
this ſhould moderate the chriſtian’s ſorrow in his preſent ſtate, and ſup-
port him under all the troubles of it; for “they that fow in tears, ſhall
reap in joy ; and they that now go forth weeping, bearing precious
feed, ſhall doubtleſs come again rejoicing, bringing their ſheaves with
them.” ** - º
CHAP. VIII,
He have already seen what occurred upon opening six of the seals ; we now.
come to the opening of the seventh, which introduced the sounding of the
seven trumpets ; a direful scene now opens. Most eanositors agree, that
the seven seals represent the interval between the apostle’s time and the
reign of Constantine, but that the seven trumpets are designed to repre-
sent the rise of antichrist, some time after the empire became christian.
REVELATION, VII, VIII.
The ſeven Trumpets.
In this chapter, we have, I. The preface, or prelude, to the sounding
of the trumpets, v. 1...6. II. The sounding of four of the trumpets,
'U. 7, &c. * -

1. ND when he had opened the ſeventh ſeal, there
was filence in heaven about the ſpace of half an
hour. 2. And I ſaw the ſeven angels which ſtood before
God; and to them were given ſeven trumpets. 3. And
another angel came and ſtood at the altar, having a golden
cenſer; and there was given unto him much incenſe, that
he ſhould offer it with the prayers of all ſaints upon the
golden altar which was before the throne. 4. And the
ſmoke of the incenſe, which came with the prayers of the
ſaints, aſcended up before God out of the angel's hand.
5. And the angel took the cenſer, and filled it with fire
of the altar, and caſt it into the earth; and there were
voices, and thunderings, and lightnings, and an earth-
quake. 6. And the feven angels which had the ſeven.
trumpets prepared themſelves to ſound.
In theſe verſes we have the prelude to the * of the trampets in,
ſeveral parts: 1. The opening of the last seal; this was to introduce a.
new ſet of prophetical iconiſms and events; there is a continued chain of
providence, one part linked to another, (where one ends, another begins,).
and though they may differ in nature and in time, they all make up one
wiſe well-conne&ted, and uniform deſign in the hand of God. 2. A pro-
found ſilence in heaven for the ſpace of half an hour, which may be under-
ſtood either, (1.) Of the ſilence of peace, that for this time no complaints.
were ſent up to the ear of the Lord God of ſabaoth, all was quiet and
well in the church, and therefore all silent in heaven ; for whenever the
church on earth cries, through oppreſſion, that cry comes up to heaven,
and reſounds there ; or, (2.) A silence of expectation ; great things.
were upon the wheel of Providence, and the church of God, both in kea-
ven and earth, ſtood filent, as became them, to fee what God was doing,
according to that of Zech. 2. 13. Be silent, O all flesh, before the Lord,
for he is risen up out of his holy-habitation. And elſewhere, Be still, and
know that I am God. 3. The trumpets were delivered to the angels, who
were to sound them. Still the angels are employed as the wife and willing
inſtruments of Divine Providence, and they are furniſhed with all their
materials and inſtrućtions from God our Saviour. As the angels of the
churches are to ſound the triº, pet of the goſpel, the angels of heaven are
to ſound the trumpet of Providence, and every one has his part given him.
4. To prepare for this, another angel muſt firſt offer incenſe, v. 3. It is
very probable that this other angel is the Lord Jeſus, the High Prieſt of
the church, who is here deſcribed in his ſacerdotal office, having a golden
cenſer, and much incenſe, a fulneſs of merit in his own glorious perſon,.
and this incenſe he was to offer up, with the prayers of all the saints, upon
the golden altar of his divine nature. Obſerve, (1.) All the saints are a
praying people; none of the children of God are born dumb, a Spirit of
grace is always a Spirit of adoption and ſupplication, teaching us to cry,
Abba, Father, Pſ. 32.6. For this, shall every one that is godly pray.
unto thee. (2.) Times of danger ſhould be praying times, and ſo ſhould
times of great expectation; both our fears and our hopes ſhould put us.
upon prayer, and where the intereſt of the church of God is deeply con-
cerned, the hearts of the people of God in prayer ſhould be greatly en-
'larged. (3.) The prayers of the ſaints themſelves ſtand in need of the
cenſe and interceſſion of Chriſt to make them acceptable and effectual,
and there is proviſion made by Chriſt for that purpoſe; he has his in-
cenſº, his cenſer, and his altar; he is all himſelf to his people. (4.) The
prayers of the saints come up before God in a cloud of incense; no prayer,
thus recommended, was ever denied audience and acceptance. (5.) Theſe
prayers that were thus accepted in heaven, produced great changes upon
| earth, in return to them ; the fame angel that in his “cenſer offered up.
the prayers of the ſaints, in the ſame cenſer took of the fire of the altar,
and caſt it into the earth,” and this preſently cauſed ſtrange commotions,
voices, and thunderings, and lightnings, and an earthquake : theſe were
the anſwers God gave to the prayers of the ſaints, and tokens of his
anger againſt the world, and that he would do great things to avenge
himſelf and his people of their enemies; and now all things being thus
prepared, the angels diſcharge their duty.
7. The firſt angel ſounded, and there followed hail and
A. D. 95.
The ſeven Trumpets.
REVELATION, VIII, IX.
fire mingled with blood, and they were caſt upon the
earth: and the third part of the trees was burnt up, and
all green graſs was burnt up. 8. And the ſecond angel
ſounded, and as it were a great mountain burning with
fire was caſt into the ſea; and the third part of the ſea
became blood; 9. And the third part of the creatures
which were in the ſea, and had life, died; and the third
part of the ſhips were deſtroyed. 10, And the third angel
founded, and there fell a great ſtar from heaven, burning,
as it were a lamp, and it fell upon the third part of the
rivers, and upon the fountains of waters; 11. And the
name of the ſtar is called Wormwood: and the third part
of the waters became wormwood; and many men died
of the waters, becauſe they were made bitter. 12. And
the fourth angel ſounded, and the third part of the ſun
was ſmitten, and the third part of the moon, and the
third part of the ſtars; ſo as the third part of them was
darkened, and the day ſhone not for a third part of it, and
the night likewiſe. 13. And I beheld, and heard an angel
flying through the midſt of heaven, ſaying with a loud
voice, Woe, woe, woe, to the inhabiters of the earth, by
reaſon of the other voices of the trumpets of the three
angels, which are yet to ſound !
Obſerve, 1. The first angel ſounded the firſt trumpet, and the events
which followed were very diſmal; (v. 7.) There followed hail and fire
amingled with blood, &c. Here was a terrible ſtorm; but whether it is
to be underſtood of a ſtorm of hereſies, a mixture of monſtrous errors.
falling on the church, (for in that age Arianiſm prevailed,) or a ſtorm
or tempeſt of war falling on the civil ſtate, expoſitors are not agreed.
Mr. Mede takes it to be meant of the Gothic inundation that broke in
upon the empire in the year 395, the ſame year that Theodoſius died,
when the northern nations, under Alaricus, king of the Goths, brake in
upon the weſtern parts of the empire. However, here we obſerve, (1.)
Yt was a very terrible ſtorm—ºftre, and hail, and blood; a ſtrange mix-
ture 1 (2.) The limitation of it; it fell on the third part of the trees, and
on the third part of the graſs, and blaſted and burnt it up ; that is, ſay
ſome, upon the third part of the clergy, and the third part of the laity ;
or, as others who take it to fall upon the civil ſtate, upon the third part
of the great men, and upon the third part of the common people; either
upon the Roman empire itſelf, which was a third part of the then known
world, or upon a third part of that empire. The moſt ſevere calamities
have their bounds and limits fet them by the great God.
2. The ſecond angel sounded, and the alarm was followed, as in the
firſt, with terrible events; (v. 8.) “a great mountain burning with fire
was caſt into the ſea; and the third part of the ſea became blood. By
this mountain ſome underſtand the leader or leaders of the heretics;
others, as Mr. Mede, the city of Rome, which was five times ſacked by
the Goths and Vandals, within the compaſs of 137 years; firſt by Ala-
ricus, in the year 410, with great ſlaughter and cruelty. In theſe cala-
mities, a third part of the people (called here the sea or colle&tion of
waters) were deſtroyed : here was ſtill a limitation to the third part, for
in the midst of judgment God remembers mercy. This ſtorm fell heavy
upon the maritime and merchandiſing cities and countries of the Roman
empire.
3. The third angel sounded, and the alarm had the like effects as be-
fore ; (v. 10.) There fell a great star from heaven, &c. Some take this
to be a political ſtar, ſome eminent governor, and they apply.it to Au-
guſtulus, who was forced to reſign the empire to Odoacer, in the year
480. Others take it to be an eccleſiaſtical ſtar, ſome eminent perſon in
the church, compared to a burning lamp, and they fix it upon Pelagius,
who proved about this time a falling ſtar, and greatly corrupted the
churches of Chriſt. Obſerve, (1.) Where this ſtar fell—upon a third
part of the rivers, and upon the fountains of waters, v. 10. (2) What
effect it had upon them ; it turned thoſe ſprings and ſtreams into worm-
wood, made them very bitter, that men were poiſoned by them; either
the laws, which are ſprings of civil liberty, and property, and ſafety,
were poiſoned by arbitrary power ; or the doctrines of the goſpel, the
fprings of ſpiritual life, refreſhment, and vigour, to the ſouls of men, were
ſo corrupted and embittered by a mixture of dangerous errors, that the
| ſouls of men found their ruin where they ſought for their refreſhment.
4. The fourth angel ſounded, and the alarm was followed with further
i calamities. Obſerve, (1.) The nature of this calamity; it was dark-
neſs; it fell therefore upon the great luminaries of the heaven, that give
light to the world—the sun, and the moon, and the stars; either the
: guides and governors of the church, or of the ſtate, who are placed in
| higher orbs than the people, and are to diſpenſe light, and benign influ-
ences to them. (2.) The limitation ; it was confined to a third part of
theſe luminaries; there was ſome light both of the sun by day, and of
the moon and stars by night, but it was only a third part of what they had
before. Without determining what is matter of controverſy in theſe
points among learned men, we rather chooſe to make theſe plain and
pračtical remarks : [1..] Where the goſpel comes to a people, and is but
coldly received, and has not its proper effects upon their hearts and lives,
it is uſually followed with dreadful judgments. [2.] God gives warn-
ing to men of his judgments before he ſends them; he ſounds an alarm by
the written word, by miniſters, by men’s own conſciences, and by the ſigns
of the times; ſo that if a people be ſurpriſed, it is their own fault. [3.]
The anger of God againſt a people makes dreadful work among them;
it embitters all their comforts, and makes even life itſelf bitter and bur-
thenſome. [4.] God does not in this world ſtir up all his wrath, but
ſets bounds to the moſt terrible judgments. [5.] Corruption of doc-
trine and worſhip in the church, are themſelves great judgments, and the
uſual cauſes and tokens of other judgments coming on a people.
5. Before the other three trumpets are ſounded, here is ſolemn warning
given to the world, how terrible the calamities would be, that ſhould fol-
low them, and how miſerable thoſe times and places would be, on which
they fell, v. 13. First, The meſſenger was an angel flying in the midst
of heaven, as in haſte, and coming on an awful errand. Secondly, The meſ-
ſage was a denunciation of further and greater woe and miſery than the
world had hitherto endured. Here are three woes, to ſhew how much the
calamities coming ſhould exceed thoſe that had been already, or to hint
how every one of the three ſucceeding trumpets ſhould introduce its par-
ticular and diſtinét calamity. If leſſer judgments do not take effect, but
the church and the world grow worſe under them, they muſt expe&t
greater; and God will be known by the judgments that he executes ; and
he expects, when he comes to puniſh the world, the inhabitants thereof
ſhould tremble before him. -
CHAP. IX.
In this chapter, we have an account of the sounding of the fifth and/ºrth
trumpets, the appearances that attended them, and the events that were
to follow ; the fifth trumpet, v. 1...12, the ſixth, v. 13, &c.
1. A* the fifth angel ſounded, and I ſaw a ſtar fall
from heaven unto the earth: and to him was
given the key of the bottomleſs pit. 2. And he opened
the bottomleſs pit; and there aroſe a ſmoke out of the pit,
as the ſmoke of a great furnace ; and the fun and the air
were darkened by reaſon of the ſmoke of the pit. 3.
And there came out of the ſmoke locuſts upon the earth ;
and unto them was given power, as the ſcorpions of the
earth have power. 4. And it was commanded them that
they ſhould not hurt the graſs of the earth, neither any
green thing, neither any tree; but only thoſe men which
have not the ſeal of God in their foreheads. 5. And to
them it was given that they ſhould not kill them, but that
they ſhould be tormented five months: and their torment
was as the torment of a ſcorpion, when he ſtriketh a man.
6. And in thoſe days ſhall men ſeek death, and ſhall not
find it; and ſhall deſire to die, and death ſhall flee from
them. 7. And the ſhapes of the locuſts were like unto
horſes prepared unto battle; and on their heads were as
it were crowns like gold, and their faces were as the faces
of men. 8. And they had hair as the hair of women, and
their teeth were as the teeth of lions. 9. And they had
breaſtplates, as it were breaſtplates of iron; and the found
A. D. 95,
of their wings was as the ſound of chariots of many horſes
running to battle, 10, And they had tails like unto ſcor-
pions, and there were ſtings in their tails; and their power
was to hurt men five months. 11. And they had a king
over them, which is the angel of the bottomleſs pit, whoſe
name in the Hebrew tongue is Abaddon, but in the Greek
tongue hath his name Apollyon. 12. One woe is paſt ;
and, behold, there come two woes more hereafter.
Upon the founding of this trumpet, the things to be obſerved are, 1.
A star falling down from heaven to the earth. Some think this ſtar re.
preſents ſome eminent biſhop in the chriſtian church, ſome angel of the
church ; for in the ſame way of ſpeaking by which paſtors are called
stars, the church is called heaven ; but who this is, expoſitors do not
agree. Some underſtand it of Boniface the third biſhop of Rome, who
aſſumed the title of univerſal biſhop, by the favour of the emºeror Pho-
cas, who, being an uſurper and tyrant in the ſtate, allowed iXoniface to
be ſo in the church, as the reward of his flattery, 2. To this fillen star
was given the key of the bottomleſs pit. Having now ceaſed to be a miniſ.
ter ºf Cºriº, he becomes the antichriſt, the miniſter of the Devil; and
by the perfeiffion of Chriſt, who had taken from him the keys of the
church, he becomes the Devil’s turnkey, to let looſe the powers of hell
againit the churches of Chriſt. 3. Upon the opening of the bottomleſs pit
there aroſe a great ſmoke, which darkened the ſun and the air. The
devils are the powers of darkneſs, hell is the place of darkneſs. The
Devil carries on his deſigns by blinding the eyes of men, by extinguiſhing
light and knowledge, and promoting ignorance and error ; he firſt de-
ceives men, and then deſtroys them ; wretched ſouls follow him in the
dank, or they durſt not follow him. 4. Out of this dark ſmoke there
came a ſwarm of locuſts, one of the plagues of Egypt, the Devil's emiſ.
faries headed by antichriſt, all the rout and rabble of antichriſtian orders,
to promote ſuperſtition, idolatry, error, and cruelty; and theſe had, by
the juſt permiſfion of God, power to hurt thoſe who had not the mark
of God in their foreheads. 5. The hurt they were to do them, was
not a bodily, but a ſpiritual burt; they ſhould not in a military way de-
ſtroy all by fire and ſword; the trees and the graſs ſhould be untouched,
and thoſe they hurt, ſhould not be ſlain ; it ſhould not be a perſecution,
but a ſecret poiſon and infection in their ſouls, which ſhould rob them of
their purity, and afterward of their peace. Hereſy is a poiſon in the
foul, working ſlowly and ſecretly, but will be bitterneſs in the end, 6.
They had no power ſo much as to hurt thoſe who had the ſeal of God
in their foreheads. God’s eleēting, effectual, diſtinguiſhing grace will
preſerve his people from total and final apoſtaſy, 7. The power given
to theſe factors for hell is limited in point of time, five months, a certain
ſeaſon, and but a ſhort ſeaſon, though how ſhort we cannot tell: goſpel-
ſeaſons have their limits, and times of ſedućtion are limited too. 8.
Though it would be ſhort, it would be very ſharp, inſomuch that
thoſe who were made to feel the malignity of this poiſon in their
conſciences, would be weary of their lives ; v. 6. A wounded ſpirit
who can bear * 9. Theſe locuſts were of a monſtrous ſize and ſhape,
v. 7, 8, &c. -
battle, (1.) They pretended to great authority, and ſeemed to be aſ-
ſured of vićtory ; They had crowns like gold on their heads; it was not
true, but a counterfeit authority. (2.) They had the ſhew of wiſdom
and ſagacity, the faces of men, though the ſpirit of devils. (3.) They
had all the allurements of ſeeming beauty, to inſnare and defile the minds
of men, hair like women; their way of worſhip was very gaudy and orna.
mental. (4.) Though they appeared with the tenderneſs of women,
they had the teeth of lions, were really cruel creatures. (5.) They had
the defence and protećtion of earthly powers, breastplates of iron. (6.)
They made a mighty noiſe in the world, they flew about from one coun.
try to another, and the noiſe of their motion was like that of an army
with chariots and horſes. (7.) Though at firſt they ſoothed and flat-
tèred men with a fair appearance, there was a ſting in their tails; the
cup of their abominations contained that, which, though luſcious at firſt,
would at length bite like a ſerpent, and ſting like an adder, (8.) The
king and commander of this helliſh ſquadron is here deſcribed, [1..] As
an angel ; ſo he was by nature an angel, once one of the angels of hea-
ven. [2.] The angel of the bottomleſs pit 5 an angel ſtill, but a fallen
angel, fallen into the bottomleſs pit, vaſtly large, and out of which there
is no recovery. [3.] In theſe infernal regions he is a ſort of prince and
governor, and has the powers of darkneſs under his rule and command.
REVELATION, IX.
They were equipt for their work like horſes prepared to |
The ſeven Trumpets.
[4.] His true name is Abaddon, Apollyon—a destroyer, for that is his
buſineſs, his deſign, and employment, to which he diligently attends, in
which he is very ſucceſsful, and takes a horrid helliſh pleaſure ; it is
about this deſtroying work that he ſends out his emiſſaries and armies to
deſtroy the ſouls of men. And now here we have the end of one woe 3
and where one ends, another begins. -
13, And the ſixth angel ſounded, and I heard a voice
|from the four horns of the golden altar which is before
God, 14. Saying to the fixth angel which had the trum-
pet, Looſe the four angels which are bound in the great
river Euphrates. 15. And the four angels were looſed,
which were prepared for an hour, and a day, and a month,
and a year, for to ſlay the third part of men. 16. And the
| number of the army of the horſemen were two hundred
thouſand thouſand : and I heard the number of them.
17. And thus I ſaw the horſes in the viſion, and them that
ſat on them, having lºrcaſtplates of fire, and of jacinét, and
brimſtone; and the bº. Ads of the horſes were as the heads
of lions; and out of their mouths iſſued fire and ſmoke
and brimſtone, 18. By theſe three was the third part of
men killed, by the fire ài,j by the ſmoke and by the brim-
ſtone which iſſued out of their mouths. 19. For their
power is in their mouths, and in their tails: for their
tails were like unto ſerpents, and had heads, and with them
they do hurt, 20. And the reſt of the men which were
not killed by theſe plagues, yet repented not of the works
of their hands, that they ſhould not worſhip devils, and
idols of gold, and ſilver, and braſs, and ſtone, and of
wood : which neither can ſee, nor hear, nor walk; 21.
Neither repented they of their murders, nor of their ſor-
ceries, nor of their fornication, nor of their thefts.
Here let us confider the preface to this viſion, and then the viſion
itſelf. -
I. The preface to this viſion; (v. 13, 14.) A voice was heard from
the horns of the golden altar; where obſerve, 1. The power of the
church’s enemies is reſtrained till God gives the word to have them
turned looſe. 2. When nations are ripe for puniſhment, thoſe inſtru-
ments of God’s anger that were before reſtrained, are now let looſe upon
them, v. 14. 3. The inſtruments that God makes uſe of to puniſh a
| people, may ſometimes lie at a great diſtance from them, ſo that no dan-
ger may be apprehended from them. Theſe four meſſengers of divine
judgment lay bound in the river Euphrates, a great way from the Euro-
pean nations. Here the Turkiſh power had its riſe, which ſeems to be
the ſtory of this viſion. .
II. The viſion itſelf; (v. 15, 16.) And the four angels that had been
bound in the great river Euphrates, were now looſed. And here obſerve,
1. The time of their military operations and executions is limited to an
hour, and a day, and a month, and a year. Prophetic charaćters of
time are hardly to be underſtood by us ; but in general the time is fixed
to an hour, when it ſhall begin, and when it ſhall end ; and how far the
execution ſhall prevail, even to a third part of the inhabitants of the
earth. God will make the wrath of man praiſe him, and the remainder
of wrath he will reſtrain. 2. The army that was to execute this great
commiſfion, is muſtered, and the number found to be of horſemen two
hundred thouſand thouſand; but we are left to gueſs what the infantry
muſt be. In general, it tells us, the armies of the Mahometan empire
ſhould be vaſtly great; and ſo it is certain they were. 3. Their formid-
able equipage and appearance, v. 17. As the horſes were fierce, like
lions, and eager to ruſh into the battle ; ſo they who ſat upon them;
were clad in bright and coſtly armour, with all the enſigns of martial
courage, zeal, and reſolution. 4. The vaſt havoc and deſolation that
they made in the Roman empire, which was now become antichriſtian ; a
third part of them were killed; they went as far as their commiſſion ſuf-
fered them, and they could go no further. 5. Their artillery, by which
they made ſuch ſlaughter, deſcribed by fire, smoke, and brimstone, iſſuing
out of the mouths of their horſes, and the ſtings that were in their tails. It
A. D. 95.
The ſeven Thunders.
REVELATION, X.
is Mr. Mede’s opinion, that this is a predićtion of great guns, thoſe inſtru-
ments of cruelty, which make ſuch deſtruction : he obſerves, Theſe were
firſt uſed by the Turks at the fiege of Conſtantinople, and, being new
and ſtrange, were very terrible, and did great execution. However,
here ſeems to be an alluſion to what is mentioned in the former viſion,
that, as antichriſt had his forces of a ſpiritual nature, like ſcorpions
poiſoning the minds of men with error and idolatry; ſo the Turks, who
were raiſed up to puniſh the antichriſtian apoſtaſy, had their ſcorpions
and their ſtings too, to hurt and kill their bodies, who had been the
murderers of ſo many ſouls. 6. And lastly, Obſerve the impenitency
of the antichriſtian generation under theſe dreadful judgments; (v. 20.
the reſt of the men who were not killed, repented not, they ſtill perfiſted
in thoſe fins for which God was ſo ſeverely puniſhing them, ; which were,
(1.) Their idolatry; they would not caſt away their images, though
they could do them no good, could neither see, nor hear, nor walk. (2.)
Their murders, (v. 21.) which they had committed upon the ſaints and
ſervants of Chriſt. Popery is a bloody religion, and ſeems reſolved to
continue ſuch. (3.) Their sorceries; they have their charms, and magic
arts, and rites in exorciſm and other things. (4.) Their fornication ;
they allow both ſpiritual and carnal impurity, and promote it in them-
ſelves and others. (5.) Their thºſts ; they have by unjuſt means heaped
together a våſt deal of wealth to the injury and impoveriſhing of families,
cities, princes, and nations. Theſe are the flagrant crimes of antichriſt
and his agents; and though God has revealed his wrath from heaven
againſt them, they are obſtinate, hardened, and impenitent, and judicially
ſo, for they muſt be deſtroyed. From this fixth trumpet learn, [1..]
God can make one enemy of the church to be a ſcourge and plague to
another. [2.] He who is the Lord of hoſts, has vaſt armies at his com-
mand, to ſerve his own. purpoſes. [3.] The moſt formidable powers
have limits ſet them, which they cannot tranſgreſs. [4.] When God’s
judgments are in the earth, he expects the inhabitants thereof ſhould
repent of ſºn, and learn righteouſneſs.
judgments is an iniquity that will be the ruin of finners; for where God
judges, he will overcome. -
CHAP. X.
This chapter is an introduction to the latter part of the prophecies of this
book. Whether what is contained between this and the sounding of the
seventh trumpet, (ch. 11. 15.) be a distinct prophecy from the other, or
only a more general account of some of the principal things included in
the other, is diſputed ſºy our curious inquirers into theſe abstruse writings.
However, here we have, I. A remarkable description of a very glorious
angel with an open book in his hand, v. 1..3. II. An account of ſeven
thunders which the apostle heard, as echoing to the voice of this angel,
and communicating ſome discoveries, which the apostle was not yet al-
lowed to wrile, v. 4. III. The solemn oath taken by him who had the
book in his hand, v. 5...7. IV. The charge given to the apostle, and
observed by him, v. 8... I 1.
1. ND I ſaw another mighty angel come down from
heaven, clothed with a cloud: and a rainbow was
ſº ſe º •
upon his head, and his face was as it were the ſun, and his
feet as pillars of fire: 2. And he had in his hand a little book
open : and he ſet his right foot upon the ſea, and his left
Joot on the earth, 3. And cried with a loud voice, as
when a lion roareth : and when he had cried, ſeven thun-
ders uttered their voices. 4. And when the ſeven thun-
ders had uttered their voices, I was about to write : and I
heard a voice from heaven, ſaying unto me, Seal up thoſe
things which the ſeven thunders uttered, and write them
not. 5. And the angel which I ſaw ſtand upon the ſea
and upon the earth lifted up his hand to heaven, 6. And
ſware by him that liveth for ever and ever, who created hea-
ven, and the things that therein are, and the earth, and the
things that therein are, and the ſea, and the things which
are therein, that there ſhould be time no longer: 7. But
in the days of the voice of the ſeventh angel, when he
ſhall begin to found, the myſtery of God ſhould be finiſhed,
as he hath declared to his ſervants the prophets. *
* Vol. V. No. 108.
[5.] Impenitency under divine
*
| Here we have an account of another viſion the apoſtle was favoured
with, between the ſounding of the fixth trumpet and that of the ſeventh.
And we obſerve, - . . . . . . . -
1. The perſon who was principally concerned in communicating this
diſcovery to John—an angel from heaven, another mighty angel ; who is
ſo ſet forth as would induce one to think it could be no other than our
Lord and Saviour Jeſus Chriſt. (1.) He was clothed with a cloud; he
veils his glory, which is too great for mortality to behold ; and he throws
a veil upon his diſpenſations; clouds and darkneſs are round about him.
(2.) A rainbow was upon his head; he is always mindful of his covenant ;
and when his condućt is moſt myſterious, yet it is perfeótly juſt and faith-
ful. * (3.) His face was as the sun, all bright, and full of luſtre and ma-
jeſty, ch. 1. 16. (4.) His feet were as pillars offire; all his ways, both
of grace and providence, are pure and ſteady. s
2. His ſtation and poſture; he set his right foot upon the sea, and his
| left upon the earth ; to ſhew the abſolute power and dominion he had
| over the world. And he held in his hand a little book opened, probably
the ſame that was before ſealed, but was now opened, and gradually. ful-
filled by him.
3. His awful voice; He cried aloud, as when a lion roareth ; (v. 3.)
and his awful voice was echoed by seven thunders, ſeven ſolemn and ter-
rible ways of diſcovering the mind of God.
4. The prohibition given to the apoſtle, that he ſhould not publiſh,
but conceal, what he had learned from the ſeven thunders, v. 4. The
apoſtle was for preſerving and publiſhing every thing he ſaw and heard
in theſe viſions, but the time was not yet come.
5. The ſolemn oath taken by this mighty angel. (1.) The manner
of his ſwearing; he lifted up his hand to heaven, and sware by him that
liveth for ever; by himſelf, as God often has done; or by God as God,
to whom he, as Lord, Redeemer, and Ruler of the world, now appeals.
(2.) The matter of the oath, that there shall be time no longer; either,
[1..] That there ſhall be now no longer delay in fulfilling the predic-
tions of this book, than till the laſt angel ſhould ſound; then every thing
ſhould be put into ſpeedy execution, the mystery of God shall be finished,
v. 7. Or, [2.] That when this myſtery of God is finiſhed, time itſelf
ſhall be no more, as being the meaſure of things that are in a mutable
changing ſtate; but all things ſhall be at length for ever fixed, and ſo
time itſelf ſwallowed up in eternity.
8. And the voice which I heard from heaven ſpake unto
me again, and ſaid, Go and take the little book which is
open in the hand of the angel which ſtandeth upon the ſea.
and upon the earth. 9. And I went unto the angel, and
ſaid unto him, Give me the little book. And he ſaid unto
me, Take it, and eat it up; and it ſhall make thy belly
bitter, but it ſhall be in thy mouth ſweet as honey. 10.
And I took the little book out of the angel’s hand, and ate
it up; and it was in my mouth ſweet as honey : and as
ſoon as I had eaten it, my belly was bitter. 11. And he
ſaid unto me, Thou muſt propheſy again, before many
peoples, and nations, and tongues, and kings.
Here we have, 1. A ſtrićt charge given to the apoſtle, which was,
(1.) That he ſhould go and take the little book out of the hands of that
mighty angel mentioned before. This charge was given, not by the
angel himſelf who ſtood upon the earth, but by the ſame voice from hea-
ven that in the fourth verſe had lain an injunction upon him not to write
what he had diſcerned by the ſeven thunders. -
(2.) To eat the book; this part of the charge was given by the angel
himſelf, hinting to the apoſtle, that before he ſhould publiſh what he had
diſcovered, he muſt more thoroughly digeſt the predictions, and be in
himſelf ſuitably affected with them. - -
2. An account of the taſte and reliſh which this little book would
have, when the apoſtle had taken it in ; at firſt, while in his mouth, ſweet.
All perſons feel a pleaſure in looking into future events, and in having
them foretold ; and all good men love to receive a word from God, of
what import ſoever it be. But when this book of prophecy was more
thoroughly digeſted by the apoſtle, the contents would be bitter ; theſe
were things ſo awful and terrible, ſuch grievous perſecutions of the
people of God, and ſuch deſolation made in the earth, that the forefight
and foreknowledge of them would not be pleaſant, but painful to the
mińd of the apoſtle ; thus was Eººl, prophecy to him, ch. 3. 3.
8
A.D. 95.
3. The apoſtle's diſcharge of the duty he was called to ; (v. 10.) He
took the little book out of the angel’s hand, and ate it up, and he found the
reliſh to be as was told him. (1.) It becomes the ſervants of God to
digeſt in their own ſouls the meſſages they bring to others in his name,
and to be ſuitably affected therewith themſelves. (2.) It becomes them
to deliver every meſſage with which they are charged, whether pleaſing
or unpleaſing to men. That which is leaſt pleaſing, may be thoſt profit-
able; however, God’s meſſengers muſt not keep back any part of the
counſel of God. -
4. The apoſtle is made to know that this book of prophecy which he
had now taken in, was not given him merely to gratify his own curio-
fity, or to affect him with pleaſure or pain, but to be communicated by
him to the world; here his prophetical commiſſion ſeems to be renewed,
and he is ordered to prepare for another embaſſy, to convey thoſe decla- ||
rations of the mind and will of God, which are of great importance to all |
the world, and to the higheſt and greateſt men in the world, and ſuch
ſhould be read and recorded in many languages; this indeed is the caſe ;
we have them in our language, and are all obliged to attend to them,
humbly to inquire into the meaning of them, and firmly to believe that
every thing ſhall have its accompliſhment in the proper time ; and when
the prophecies are fulfilled, the ſenſe and truth of them will appear, and
the omniſcience, power, and faithfulneſs of the great God will be adored.
CHAP. XI.
In this chapter, we have an account, I, Qf the measuring reed given to the
apostle, to take the dimenſions of the temple, v. 1, 2. II. Qf the two
witnesses of God, v. 3... 14. III. Qf the sounding of the ſeventh trum-
pet, and what followed upon it, v. 15, &c. -
1. ND there was given me a reed like unto a rod :
and the angel ſtood, ſaying, Riſe, and meaſure the
temple of God, and the altar, and them that worſhip
therein, 2. But the court which is without the temple
leave out, and meaſure it not ; for it is given unto the
Gentiles: and the holy city ſhall they tread under foot
forty and two months. . . . -
This prophetical paſſage about meaſuring the temple, is a plain refer-
ence to what we find in Ezekiel’s viſion, Ezek. 40. 3, &c. But how to
underſtand either the one or the other, is not ſo eaſy; it ſhould ſeem,
the defign of meaſuring the temple, in the former caſe, was in order to
the rebuilding of it, and that with advantage; the deſign of this mea-
ſure ſeems to be either, 1. For the preſervation of it in thoſe times of
public danger and calamity that are here foretold : or, 2. For its trial;
that it may be ſeen how far it agrees with the ſtandard, or pattern in the
mount : or, 3. For its reformation ; that what is redundant, deficient, or
changed, may be regulated according to the true model. Obſerve,
1. How much was to be meaſured. (1.) The temple ; the goſpel-
church in general ; whether it be ſo built, ſo conſtituted, as the goſpel
REVELATION, XI.
rule dirt &ts; whether it be too narrow, or too large; the door too wide,
or too ſtrait. (2.) The altar. That which was the place of the moſt
ſolemn acts of worſhip, may be put for religious worſhip in general ;
whether the church has the true altars, both as to ſubſtance and fitua-
tion : as to ſubſtance, whether they take Chriſt for their Altar, and lay
down all their offerings there ; and in ſituation, whether the Altar be in
the holiest ; that is, whether they worſhip God in the Spirit and in truth.
(3.) The worſhippers too muſt be meaſured; whether they make God’s
glory their end, and his word their rule, in all their acts of worſhip ; and
whether they come to God with ſuitable affections, and whether their
converſation be as becomes the goſpel.
2. What was not to be meaſured, (v. 2.) and why it ſhould be left
out. (1.) What was not to be meaſured ; the court which is without
the temple, meaſure it not. Some ſay that Herod, in the additions made
to the temple, built an outer court, and called it, the court of the Gentiles.
Some tell us, that Adrian built the city and an outer court, and called it
AElia, and gave it to the Gentiles. (2.) Why was not the outer court
mentioned 2 This was no part of the temple, according to the model
either of Solomon or Zerubbabel, and therefore God would have no re-
gard to it. He would not ulark it out for preſervation ; but as it was
deſigned for the Gentiles, to bring Pagan ceremonies and cuſtoms, and
to annex them to the goſpel-churches, ſo Chriſt abandoned it to them, to
be uſed as they pleaſed ; and both that and the city were trodden under
is ſufficient.
at other times.
two witneſſes every cauſe ſhall be eſtabliſhed.
think) to the peri
The two Witneſſes.
foot for a certain time; forty and two months ; which ſome would have
to be the whole time of the reign of antichriſt. They who worſhip in
the outer court, are either ſuch as worſhip in a falſe manner, or with
hypocritical hearts ; and theſe are rejećted of God, and will be found
among his enemies. From the whole obſerve, [1..] God will have a
temple and an altar in the world, till the end of time. [2.] He has a
ſtrićt regard to this temple, and obſerves how every thing is managed in
it... [3.] Thoſe who worſhip in the outer court, will be rejećted; and
only thoſe who worſhip within the vail, accepted. [4.] The holy city,
the viſible church, is very much trampled upon in the world. But, [5.]
The deſolations of the church are for a limited time, and for a ſhort time,
and ſhe ſhall be delivered out of all her troubles.
3. And I will give power unto my two witneſſes, and
they ſhall propheſy a thouſand two hundred and three-
ſcore days, clothed in ſackcloth. 4. Theſe are the two
olive-trees, and the two candleſticks ſtanding before the
God of the earth. 5. And if any man will hurt them,
fire proceedeth out of their mouth, and devoureth their
enemies : and if any man will hurt them, he muſt in this
manner be killed. 6. Theſe have power to ſhut heaven,
that it rain not in the days of their prophecy: and have
power over waters to turn them to blood, and to ſmite
the earth with all plagues, as often as they will. 7. And
when they ſhall have finiſhed their teſtimony, the beaſt
that aſcendeth out of the bottomleſs pit ſhall make war
againſt them, and ſhall overcome them, and kill them. 8.
And their dead bodies ſhall lie in the ſtreet of the great
city, which ſpiritually is called Sodom and Egypt, where
alſo our Lord was crucified. 9. And they of the people
and kindreds and tongues and nations ſhall ſee their dead
bodies three days and a half, and ſhall not ſuffer their dead
bodies to be put in graves. 10. And they that dwell upon
|| the earth, ſhall rejoice over them, and make merry, and
ſhall ſend gifts one to another; becauſe theſe two prophets
tormented them that dwelt on the earth. 11. And after
three days and a half the Spirit of life from God entered
into them, and they ſtood upon their feet; and great fear
fell upon them which ſaw them. 12. And they heard a
great voice from heaven ſaying unto them, Come up
hither. And they aſcended up to heaven in a cloud ;
and their enemies beheld them. 13. And the ſame hour
was there a great earthquake, and the tenth part of the
city fell, and in the earthquake were ſlain of men ſeven
thouſand; and the remnant were affrighted and gave glory
to the God of heaven.
In this time of treading down, God has reſerved to him his faithful
witneſſes, who will not fail to atteſt the truth of his word and worſhip,
and the excellency of his ways. Here obſerve,
1. The number of theſe witneſſes; it is but a ſmall number, and yet it
(1.) It is but ſmall ; many will own and acknowledge
Chriſt in times of proſperity, who will deſert and deny him in times of
perſecution ; one witneſs, when the cauſe is upon trial, is worth many
(2.) It is a ſufficient /number ; for in the mouth of
Chriſt ſent out his diſci-
ples two by two, to preach the goſpel. Some think theſe two witneſſes
are Enoch and Elias, who are to return to the earth for a time: others,
the church of the believing Jews, and that of the Gentiles : it ſhould
rather ſeem, they are God's eminent faithful miniſters, who ſhall not
only continue to profeſs the chriſtian religion, but to preach it, in the
worſt of times. * * *
2. The time of theiºpropheſying, or bearing their teſtimony for
Chriſt ; a thouſand ſáo hundred and threeſcore days; that is (as many
of the reign of antichriſt ; and if the beginning of
that interval could be aſcertained, this number of prophetical days, taking
a day for a year, would give us a proſpect when the end ſhall be.
ſ r
' (y
A. D. 95.
The ſeventh Trumpet.
REVELATION, XI.
3. Their habit, and poſture; they propheſy in ſackcloth, as thoſe
that are deeply affected with the low and diſtreſſed ſtate of the churches
and intereſt of Chriſt in the world. . . . . . . '
4. How they were ſupported and ſupplied during the diſcharge of
their great and hard work; they ſtood before the God of the whole
earth, and he gave them power to propheſy. He made them to be like
Zerubbabel and Joſhua, the two olive-trees and candleſtick in the viſion
of Zechariah, ch. 4, 3, &c. God gave them the oil of holy zeal, and
courage, and ſtrength, and comfort; he made them olive-trees, and their
lamps of profeſſion were kept burning by the oil of inward gracious
principles, which they received from God. . They had oil not only
in their lamps, but in their veſſels; habits of ſpiritual life, light, and
zeal.
5. Their ſecurity and defence during the time of their propheſying ;
(v. 5.) If any attempted to hurt them, fire proceeded out of their mouths,
and devoured them. Some think this alludes to Elias’ calling for fire
from heaven, to conſume the captains and their companies that came to
ſeize him, 2 Kings 1. 12. God promiſed the prophet Jeremiah, (ch.
5, 14.) “Behold, I will make my words in thy mouth fire, and this peo-
ple ſhall be wood, and it ſhall devour them.” By their praying and
preaching, and courage in ſuffering, they ſhall gall and wound the very
hearts and conſciences of many of their perſecutors, who ſhall go away
ſelf-condemned, and be even terrors to themſelves ; like Paſhur, at the
words of the prophet Jeremiah, ch. 20. 4. They ſhall have that free
acceſs to God, and that intereſt in him, that, at their prayers, God will
inflićt plagues and judgments upon their enemies, as he did on Pharaoh,
turning their rivers into blood; and reſtraining the dews of heaven, ſhut-
ting heaven up, that no rain ſhall fall for many days, as he did at the
prayers of Elias, 1 Kings 17. 1, God has ordained his arrows for the
perſecutors, and is often plaguing them while they are perſecuting his
people; they find it hard work to kick against the pricks.
6. The ſlaying of the witneſſes, to make their teſtimony more ſtrong;
they muſt ſeal it with their blood.
they ſhould be killed; when they have finished their testimony. They are
immortal, they are invulnerable, till their work be done. Some think
it ought to be rendered, when they were about to finish their testimony;
when they had propheſied in ſackcloth the greateſt part of the 1260
years, then they ſhould feel the laſt effect of antichriſtian malice. (2.)
The enemy that ſhould overcome and ſlay them ; the beast that ascendeth
out of the bottomless pit. Antichriſt, the great inſtrument of the Devil,
ſhould make war againſt them, not only with the arms of ſubtle and
ſophiſtical learning, but chiefly with open force and violence; and God
would permit his enemies to prevail againſt his witneſſes for a time. (3.)
The barbarous uſage of theſe ſlain witneſſes; the malice of their enemies
was not ſatiated with their blood and death, but purſued even their dead
bodies. [1..] They would not allow them a quiet grave ; their bodies
were caſt out in the open ſtreet, the high ſtreet of Babylon, or in the
high road leading to the city. The city is spiritually called Sodom, for
monſtrous wickedneſs; and Egypt for idolatry and tyranny ; and here
Chriſ in his myſtical body has ſuffered more than in any place in the
world. [2.] Their dead bodies were inſulted by the inhabitants of the
earth, and their death was a matter of mirth and joy to the antichriſtian
world, v. 10. They were glad to be rid of theſe witneſſes, who by their
doćtrine and example had teazed, terrified, and tormented the conſciences
of their enemies; theſe ſpiritual weapons cut wicked men to the heart,
and fill them with the greateſt rage and malice againſt the faithful.
7. The reſurre&tion of theſe witneſſes, and the conſequences thereof.
Obſerve, (1.) The time of their riſing again; after they had lain dead
three days and a half, (v. 11.) a ſhort time in compariſon of that in
which they had propheſied. Here may be a reference to the reſurrec-
tion of Chriſt, who is the Resurrection and the Life. Thy dead men shall
live, together with my dead body shall they arise. Or, there may be a
reference to the reſurre&tion of Lazarus on the fourth day, when they
thought it impoſſible. God’s witneſſes may be ſlain, but they ſhall riſe
again : not in their perſons, till the general reſurre&tion, but in their ſuc-
ceſſors. God will revive his work, when it ſeems to be dead in the
world. (2.) The power by which they were raiſed ; The Spirit of life
from God entered into them, and they stood upon their feet. God put not
only life, but courage into them ; God can make the dry bones to live ;
it is the Spirit of life from God that quickens dead ſouls, and ſhall quicken
the dead bodies of his people, and his dying intereſt in the world. (3.)
The effect of this upon their enemies; Great fear fell upon them. The
reviving of God’s work and witneſſes will ſtrike terror into the ſouls of
his enemies. Where there is guilt, there is fear; and a perſecuting
Here obſerve, (1.) The time when
may underſtand, either ſome more eminent ſtation in the church, the king-
dom of grace in this world, or a high place in the kingdom of glory
| and ſtates fell off from their ſubječtion to Rome.
| taken to thee thy great power, and haſt reigned.
ſpirit, though cruel, is not a courageous, but a cowardly ſpirit. Herod
feared John the Baptiſt. - - -
8. The aſcenſion of the witneſſes into heaven, and the conſequences
thereof, v. 12, 13. , Obſerve, (1.) Their aſcenſion. By heaven we
above. The former ſeems to be the meaning; They ascend to heaven in
a cloud, in a figurative, not in a literal ſenſe, and their enemies saw them.
It will be no ſmall part of the puniſhment of perſecutors, both in this
world, and at the great day, that they ſhall ſee the faithful ſervants of
God greatly honoured and advanced. To this honour they did not
attempt to aſcend, till God called them, and ſaid, Come up hither. The
Lord’s witneſſes muſt wait for their advancement, both in the church,
and in heaven, till God calls them; they muſt not be weary of ſuffering
and ſervice, nor too haſtily graſp at the reward; but ſtay till their Maf-
ter calls them, and then they may gladly aſcend to him. (2.) The con-
ſequences of their aſcenſion ; a mighty ſhock and convulſion in the anti-
chriſtian empire, and the fall of a tenth part of the city. Some refer this
to the beginning of the reformation from popery ; when many princes
- This great work met
with great oppoſition ; all the weſtern world felt a great concuſſion, and
the antichriſtian intereſt received a great blow, and loſt a great deal of
ground and intereſt, [1..] By the ſword of war, which was then drawn;
and many of thoſe who fought under the banner of antichriſt, were ſlain
by it. [2.] By the ſword of the Spirit; The fear of God fell upon
many. They were convinced of their errors, ſuperſtition, and idolatry;
and by true repentance, and embracing the truth, they gave glory to the
God of heaven. Thus when God’s work and witneſſes revive, the Devil's
work and witneſſes fall before him. -
14. The ſecond woe is paſt; and, behold, the third woe
cometh quickly. 15. And the ſeventh angel ſounded :
and there were great voices in heaven, ſaying, The king-
doms of this world are become the kingdoms of our Lord,
and of his Chriſt; and he ſhall reign for ever and ever.
16. And the four and twenty elders, which ſat before God
on their ſeats, fell upon their faces, and worſhipped God,
17. Saying, We give thee thanks, O Lord God Almighty,
who art, and waſt, and art to come ; becauſe thou haſt
18.
And the nations were angry, and thy wrath is come, and
the time of the dead, that they ſhould be judged, and that
thou ſhouldeſt give reward unto thy ſervants the prophets,
and to the ſaints, and them that fear thy name, ſmall and
great; and ſhouldeſt deſtroy them who deſtroy the earth.
19. And the temple of God was opened in heaven, and
there was ſeen in his temple the ark of his teſtament: and
there were lightnings, and voices, and thunderings, and
an earthquake, and great hail. -
We have here the ſounding of the ſeventh and laſt trumpet, which is
uſhered in by the uſual warning and demand of attention ; The second
woe is past, and, behold, the third woe cometh quickly. Then the seventh
angel sounded. This had been ſuſpended for ſome time, till the apoſtle
had been made acquainted with ſome intervening occurrences of very
great moment, and worthy of his notice and obſervation. But what he
before expe&ted, he now heard—the ſeventh angel ſounding. Here ob-
ferve the effects and conſequences of this trumpet, thus ſounded. . -
1. Here were loud and joyful acclamations of the ſaints and angels in
heaven. Obſerve, (1.) The manner of their adorations; they roſe from
their ſeats, and fell upon their faces, and worshipped God; they did it
with reverence and humility. (2.) The matter of their adorations.
[1..] They thankfully recogniſe the right of our God and Saviour, to
rule and reign over all the world; (v. 15.) The kingdoms of this world
are become the kingdoms of our Lord, and of his Christ. They were
always ſo in title, both by creation and purchaſe. [2.] They thank-
fully obſerve his ačtual poſſeſſion of them, and reign over them ; they
give him thanks becauſe he had taken to him his great power, aſſerted
his rights, exerted his power, and ſo turned title into poſſeſſion. [3.]
They rejoice that this his reign ſhall never end ; He shall reign for ever
A.D. 95. . REVELATION, XII,
and ever, till all enemies be put uuder his feet; none ſhall ever wreſt the
feeptre out of his hand. -
2. Here were angry reſentments in the world, at theſe juſt appearances
and ačtings of the power of God; (v. 18.) The nations were angry;
not only had been ſo, but were ſo ſtill: their hearts roſe up againſt God,
they met his wrath with their own anger. It was a time when God was
taking a juſt revenge upon the enemies of his people, recompenfing tribu-
lation to thoſe who had troubled them.
beginning to reward his people’s faithful ſervices and ſufferings; and
their enemies could not bear it, they fretted againſt God, and ſo increaſed
their guilt, and haſtened their deſtruction. .
3. Another conſequence was, the opening of the temple of God in
heaven. By this may be meant, that here is now a more free communi-
cation between heaven and earth; prayer and praiſes more freely and
frequently aſcending, and graces and bleſfings plentifully deſcending.
But it rather ſeems to intend the church of God on earth, a heavenly
temple. It is an alluſion to the various circumſtances of things in the
time of the firſt temple ; under idolatrous and wicked princes, it was
ſhut up and neglcóted; but under religious and reforming princes, it was
opened and frequented. So, during the power of antichriſt, the temple
of God ſeemed to be ſhut up, and was ſo in a great degree; but now it
was opened again. At this opening of it, Obſerve, (1.) What was ſeen
there ; the ark ºf God’s testament. This was in the holy of holies; in
this alk the tables of the law were kept. As before Joſiah’s time, the
law of God had been loſt, but was then found ; ſo in the reign of anti-
chriſt, God’s law was laid aſide, and made void by their traditions and
decrees; the ſcriptures were locked up from the people, and they muſt
not look into theſe divine oracles; now they are opened, now they are
brought to the views of all. This was an unſpeakable and invaluable
privilege ; and this, like the ark of the testament, was a token of the pre-
ſence of God returned to his people, and his favour toward them in Jeſus
Chriſt the Propitiation.
(2.) What was heard and felt there; Lightnings, voices, thunderings,
an earthquake, and great hail. The great bleſſing of the reformation
was attended with very awful providences; and by terrible things in.
righteouſneſs God would anſwer thoſe prayers that were preſented in his
holy temple now opened. All the great revolutions of the world are
concerted in heaven, and are the anſwers of the prayers of the ſaints.
4. *
CHAP. XII.
It is generally agreed by the most learned expositors, that the narrative we
have in this and the two following chapters, from the sounding of the
seventh trumpet to the opening of the vials, is not a prediction of illings
to come, but rather a recapitulation and representation of things past;
which as God would have the apostle to foresce while fūture, #. would
have him to review now that they were past, that he might have a more per-
ject idea of then in his mind, and might observe the agreement between the
prophecy and that Providence that is always fulfilling the scriptures. In
this chapter, we have an account of the contest between the church and
antichrist; the seed of the woman, and the seed of the serpent. I. As
it was begun in heaven, v. 1...14. II. As it was carried on in the wil.
derneſs, v. 15, &c.
1. A” there appeared a great wonder in heaven; a
A woman clothed with the ſun, and the moon under
her feet, and upon her head a crown of twelve ſtars: 2.
And ſhe being with child, cried, travailing in birth, and
pained to be delivered. , 3. And there appeared another
wonder in heaven; and behold a great red dragon, having
ſeven heads and ten horns, and ſeven crowns upon his
heads. 4. And his tail drew the third part of the ſtars of
heaven, and did caſt them to the earth: and the dragon
ſtood before the woman who was ready to be delivered,
for to devour her child as ſoon as it was born. 5. And
ſhe brought forth a man-child, who was to rule all nations
with a rod of iron : and her child was caught up unto
God, and to his throne. 6. And the woman fled into
the wilderneſs, where ſhe hath a place prepared of God,
that they ſhould feed her there a thouſand two hundred
It was a time in which he was
The Woman and the Dragon.
and threeſcore days. 7. And there was war in heaven :
Michael and his angels fought againſt the dragon; and the
dragon fought and his angels, 8. And prevailed not ;
neither was "their place found any more in heaven. 9.
And the great dragon was caſt out, that old ſerpent, called
the Devil, and Satan, who deceiveth the whole world: he
was caſt out into the earth, and his angels were caſt out
with him. 10. And I heard a loud voice ſaying in hea-
ven, Now is come ſalvation, and ſtrength, and the king-.
dom of our God, and the power of his Chriſt : for the
accuſer of our brethren is caſt down, who accuſed them
before our God day and night. 1 1. And they overcame
him by the blood of the Lamb, and by the word of their
teſtimony; and they loved not their lives unto the death.
Here we ſee that early prophecy eminently fulfilled, in which God.
ſaid he would put enmity between the ſeed of the woman and the ſeed of the
Jerpent, Gen. 3. 15. You will obſerve,
I. The attempts of Satau and his agents to prevent the increaſe of the
church, by devouring her offspring as ſoon as it was born ; of this we
have a very lively deſcription in the moſt proper images.
1. We ſee how the church is repreſented in this viſion, (1.) As a
woman, the weaker part of the world, but the ſpouſe of Chriſt, and the,
mother of the ſaints. (2.) As clothed with the ſun, the imputed righte-
ouſneſs of the Lord Jeſus Chriſt; having put on Christ, who is the Sun
of righteouſneſs. She, by her relation to Chriſt, is inveſted with honour-
able rights and privileges, and ſhines in his rays. (3.) As having the
moon under her feet ; that is, the world; ſhe ſtands upon it, but lives
above it ; her heart and hope are not ſet upon ſublunary things, but on.
the things that are in heaven, where her Head is. (4.) As having on.
her head a crown of twelve stars, that is, the doćtrine of the goſpel
preached by the twelve apoſtles, which is a crown of ghory to all true
believers. (5.) As in travail, crying out, and pained to be delivered;
ſhe was pregnant, and now in pain to bring forth a holy progeny to
Chriſt; defirous that what was begun in the convićtion of finners, might
end in their converſion ; and when “the children were brought to the
birth, there might be ſtrength to bring forth, and ſhe might ſee of the
travail of her ſoul.” -
2. How the great enemy of the church is repreſented, (1.) As a
great red dragon ; a dragon, for ſtrength and terror ; a red dragon, for
fierceneſs and cruelty. (2.) As having seven heads, that is, placed on
ſeven hills, as Rome was ; and therefore it is probable that pagan Rome
is here meant. (3.) As having ten horns, divided into ten provinces, as
the Roman empire was by Auguſtus Caeſar. (4.) As having seven
crowns upon his head, which is after expounded to be ſeven kings, ch.
17. 10. (5.) As drawing with his tail a third part of the stars in he'ſ ten,
and casting them down to the earth ; turning the miniſters and profeſſors
of the chriſtian religion out of their places and privileges, and making
them as weak and uſeleſs as he could. (6.) As ſtanding before the
woman, to devour her child as soon as it should be born ; very yigilant to
cruſh the chriſtian religion in its birth, and entirely to prevent the growth
and continuance of it in the world.
II. The unſucceſsfulneſs of theſe attempts againſt the church ; for,
1. She was ſafely delivered of a man-child; (v. 5.) by which ſome un-
derſtand Chriſt, others Conſtantine; but others, with great propriety, a
race of true believers, ſtrong and united, reſembling Chriſt, and defigned,
under him, to rule the nations with a rod of iron ; that is, to judge the
world by their doćirine and lives now, and as aſſeſſors with Chriſt at the
great day. 2. Care was taken of this child ; it was caught up to God,
and to his throne ; that is, taken into his ſpecial, powerful, and imme-
diate protećtion. The chriſtian religion has been from its infancy, the
ſpecial care of the great God, and our Saviour Jesus Christ. 3. Care
was taken of the mother as well as of the child, v. 6. She fled into the
wilderneſs, a place prepared, both for her ſafety and her ſuſtenance : the
church was in an obſcure ſtate diſperſed ; and this proved her ſecurity,
through the care of divine Providence; this her obſcure and private ſtate
was for a limited time, not to continue always.
III. The attempts of the dragon not only prove unſucceſsful againſt
the church, but fatal to his own intereſts ; for, upon his endeavour to
devour the man-child, he engaged all the powers of heaven againſt him ;
(v. 7.) There was war in heaven ; heaven will eſpouſe the quarrel of the
A.D. 95.
The two Beaſts.
REVELATION, XII, XIII.
church. Here obſerve, 1. The ſeat of this war—in heaven ; in the
church, which is the kingdom of heaven on earth; under the care of
heaven, and in the ſame intereſt. 2. The parties—Michael, and his
angels, on one fide ; and the dragon, and his angels, on the other: Chriſt,
the great Angel of the covenant, and his faithful followers; and Satan
and all his inſtruments. This latter party would be much ſuperior in
number and outward ſtrength to the other ; , but the ſtrength of the
church lies in having the Lord Jeſus for the Captain of their ſalvation.
3. The ſucceſs of the battle; The dragon and his angels fought, and
prevailed not ; there was a great ſtruggle on both fides, but the vićtory
fell to Chriſt and his church, and the dragon and his angels were not only
conquered, but cast out; the Pagan idolatry, which was worſhipping
devils, was extirpated out of the empire in the time of Conſtantine. 4.
The triumphant ſong that was compoſed and uſed on this occaſion,
v. 10, 11. Here obſerve, - - -
(1.) How the conqueror is adored; Now is come salvation, and strength,
and the kingdom of our God, and the power of his Christ : Now God has
ſhewed himſelf to be a mighty God; now Chriſt has ſhewed himſelf to
be a ſtrong and mighty Saviour; his own arm has brought ſalvation, and
now his kingdom will be greatly enlarged and eſtabliſhed. The ſalvation
and ſtrength of the church are all to be aſcribed to the King and Head
of the church. - -
(2.) How the conquered enemy is deſcribed; [1..] By his malice;
he was the accuser of the brethren, and accused them before their God night
and day; he appeared before God as an adverſary to the church, conti-
nually bringing in indićtments and accuſations againſt them, whether true
or falſe; thus he accuſed Job, and thus he accuſed Joſhua the high-priest,
Zech. 3, 1. Though he hates the preſence of God, yet he is willing to
appear there, to accuſe the people of God. Let us therefore take heed
that we give him no cauſe of accuſation againſt us; and that when we
have finned, we preſently go in before the Lord, and accuſe and condemn
ourſelves, and commit our cauſe to Chriſt as our Advocate. [2.] By
his diſappointment and defeat he and all his accuſations are caſt out, the
indićtments quaſhed, and the accuser turned out of the court with juſt
indignation.
(3.) How the vićtory was gained; the ſervants of God overcame
Satan, [1..] By the blood of the Lamb, as the meritorious cauſe. Chriſt
by dying destroyed him that hath the power of death, that is, the Devil.
[2.] By the word of their testimony, as the great inſtrument of war;
the sword of the Spirit, which is the word of God; by a reſolute, powerful
preaching of the everlaſting goſpel, which is mighty, through God, to pull
down strong-holds ; by their courage and patience in ſufferings; they
loved not their lives unto the death, when the love of life ſtood in competi-
tion with their loyalty to Chriſt; they loved not their lives ſo well, but
they could give them up to death, could lay them down in Chriſt’s cauſe ;
their love to their own lives was overcome by ſtronger affections of another
nature ; and this their courage and zeal helped to confound their ene-
mies, to convince many of the ſpectators, to confirm the ſouls of the
faithful, and ſo contributed greatly to this vićtory.
12. Therefore rejoice ye heavens, and ye that dwell in
them. Woe to the inhabiters of the earth, and of the
ſeal for the devil is come down unto you, having great
wrath, becauſe he knoweth that he hath but a ſhort time.
13. And when the dragon ſaw that he was caſt unto the
earth, he perſecuted the woman which brought forth the
man-child. 14. And to the woman were given two wings
of a great eagle, that ſhe might fly into the wilderneſs, into
her place, where ſhe is nouriſhed for a time, and times,
and half a time, from the face of the ſerpent. 15. And
the ſerpent caſt out of his mouth water as a flood after
the woman, that he might cauſe her to be carried away of
the flood. 16. And the earth helped the woman, and the
earth opened her mouth, and ſwallowed up the flood
which the dragon caſt out of his mouth. 17. And the
dragon was wroth with the woman, and went to make
war with the remnant of her ſeed, which keep the com-
mandments of God, and have the teſtimony of Jeſus Chriſt.
We have here an account of this war, ſo happily finiſhed in heaven, or
Vol. W. No. 108.
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in the church, as it was again renewed and carried on in the wilderneſs,
the place to which the church was fled, and where ſhe had been for ſome
time ſecured by the ſpecial care of her God and Saviour. Obſerve,
I. The warning given of the diſtreſs and calamity that ſhould fall upon
the inhabitants of the world in general, through the wrath and rage of
the Devil. For though his malice is chiefly bent againſt the ſervants of
God, yet he is an enemy and hater of mankind as ſuch ; and being de-
feated in his deſigns againſt the church, he is reſolved to give all the diſ-
turbance he can to the world in general; (v. 12.) Woe to the inhabitants
of the earth, and the sea. The rage of Satan grows ſo much the greater,
as he is limited both in place and time; when he was confined to the wil-
º and had but a short time to reign there, he comes with the greater
wrath. - - . . -
II. His ſecond attempt upon the church now in the wilderneſs; He
fººd the woman which brought forth the man-child, v. 13. Ob-
erve, * . .
1. The care that God had taken of his church; he had conveyed her,
as on eagles’ wings, into a place of ſafety provided for her, where ſhe was
to continue for a certain ſpace of time; couched in prophetic charaćters,
taken from Dan. 7. 25. -
2. The continual malice of the dragon againſt the church ; her obſcu-
rity could not altogether protećt her; the old ſubtle ſerpent, which at
firſt lurked in paradiſe, now follows the church into the wilderneſs, and
casts out a flood of water after her to carry her away. This is thought to
be meant of a flood of error and hereſy, which was "Bfeathed by Arius,
Neſtorius, Pelagius, and many more, by which the church of God was
in danger of being overwhelmed and carried away. The church of God
is in more danger from heretics than from perſecutors; and herefies are
as certainly from the Devil as open force and violence. -
3. The feaſonable help provided for the church in this dangerous junc-
ture; (v. 16.) The earth helped the woman, and opened her mouth, and
swallowed up the flood. Some think, we are to underſtand the ſwarms of
Goths and Vandals that invaded the Roman empire, and found work for
the Arian rulers, who otherwiſe would have been as furious perſecutors
as the Pagan had been, and had exerciſed great cruelties already ; but
God opened a breach of war, and the flood was in a manner swallowed up
thereby, and the church enjoyed ſome reſpite. God often ſends the
ſword to avenge the quarrel of his covenant ; and when men chooſe new
gods, then there is danger of war in the gates; inteſtine broils and con-
tentions often end in the invaſions of a common enemy.
4. The Devil, being thus defeated in his deſigns upon the univerſal
church, now turns his rage againſt particular perſons and places; his ma-
lice against the woman puſhes him on to make war with the remnant of her
seed. Some think hereby are meant the Albigenſes, who were firſt by
Diocleſian driven up into barren and mountainous places, and afterward
cruelly murdered by popiſh rage and power, for ſeveral generations ;
and for no other reaſon than becauſe they kept the commandments of God,
and held the testimony of Jesus Christ. Their fidelity to God and Chriſt,
both in doćtrine, worſhip, and praćtice, was that which expoſed them to
the rage of Satan and his inſtruments ; and ſuch fidelity will expoſe men
ſtill, leſs or more, to the end of the world, when the last enemy shall be
destroyed. -
CHAP. XIII.
We have, in this chapter, a further diſcovery and deſcription of the church's
enemies; not other enemies than are mentioned before, but deſcribed after
another manner, that the methods of their enmity may more fully ap-
pear; they are represented as two beasts; the first you have an account
of, v. 1... 10, the ſecond, v. 11, &c. By the first some understand
Rome pagan, and by the ſecond, Rome papal ; but others understand
Rome papal to be represented by both these heasts ; by the first in its ſe-
cular power, by the second in its ecclesiastical.
1. A\P I ſtood upon the ſand of the ſea, and ſaw a
beaſt riſe up out of the ſea, having ſeven heads and
ten horns, and upon his horns ten crowns, and upon his
heads the name of blaſphemy. 2. And the beaſt which I
ſaw was like unto a leopard, and his feet were as the fet
of a bear, and his mouth as the mouth of a lion ; and
the dragon gave him his power, and his ſeat, and great
authority. 3. And I ſaw º: of the heads as it were
A. D. 95.
wounded to death; and his deadly wound was healed :
and all the world wondered after the beaſt. 4. And
they worſhipped the dragon which gave power unto the
beaſt: and they worſhipped the beaſt, ſaying, Who is
like unto the beaſt : Who is able to make war with him :
5. And there was given unto him a mouth ſpeaking great
things and blaſphemies ; and power was given unto him
to continue forty and two-months. 6. And he opened his
mouth in blaſphemy againſt God, to blaſpheme his name,
and his tabernacle, and them that dwell in heaven. 7.
And it was given unto him to make war with the ſaints,
and to overcome them : and power was given him over
all kindreds, and tongues, and nations. 8. And all that
dwell upon the earth ſhall worſhip him, whoſe names are
not written in the book of life of the Lamb ſlain from the
foundation of the world. 9. If any man have an ear,
let him hear. 10. He that leadeth into captivity ſhall go
into captivity : he that killeth with the ſword muſt be
killed with the ſword. Here is the patience and the faith
of the ſaints.
We have here an account of the riſe, figure, and progreſs of the firſt
beaſt; and obſerve, * * , -
1. From what ſituation the apoſtle ſaw this monſter; he ſeemed to
himſelf to ſtand upon the sea-shore, though, it is probable, he was ſtill in
a rapture ; but he took himſelf to be in the iſland Patmos, but whether
in the body, or out of the body, he could not tell. - -
* 2. From whence this beast came—out of the ſea ; and yet, by the de-
ſcription of it, it ſhould be more likely to be a land-monſter; but the
more monſtrous every thing about it was, the more proper an emblem it
would be to ſet forth the myſtery of iniquity and tyranny. ‘.
3. What was the form and ſhape of this beaſt; it was for the moſt
part like a leopard, but its feet were like the feet of a bear, and its mouth
as the mouth of a lion ; it had ſeven heads, and ten horns, and upon its
heads the names of blaſphemy; a moſt horrid, hideous monſter . In ſome
part of this deſcription here ſeems to be an alluſion to Daniel’s viſion of
the four beaſts, which repreſented the four monarchies, Dan. 7. 1..3,
&c. One of thoſe beaſts was like a lion, another like a bear, and another
like a leopard ; this beaſt was a ſort of compoſition of thoſe three, with
the fierceneſs, ſtrength, and ſwiftneſs, of them all; the seven heads and the
ten horns ſeem to deſign its ſeveral powers; the ten crowns, its tributary
princes; the word blaſphemy on its forehead, proclaims its direct enmity
and oppoſition to the glory of God, by promoting idolatry. -
. . 4. The ſource and ſpring of his authority—the dragon; he gave him
his power, and ſeat, and great authority; he was ſet up by the Devil, and
ſupported by him to do his work, and promote his intereſt; and he lent
him all the aſſiſtance he could.
5. A dangerous wound given him, and yet unexpectedly healed, v. 3.
Some think that by this wounded head we are to underſtand the aboliſh-
ing of pagan idolatry; and by the healing of the wound, the introducing
of the popiſh idolatry, the ſame in ſubſtance with the former, only in a
new dreſs, and which as effectually anſwers the Devil's defign as that did.
6. Th: honour and worſhip paid to this infernal monſter; all the
world wondered after the beast, they all admired his power, and policy,
and ſucceſs, and they worshipped the dragon that gave power to the beast,
and they worshipped the beast, they paid honour and ſubjećtion to the
Devil and his initruments, and thought there was no power able to with-
* ; ſo great were the darkneſs, degeneracy, and madneſs of the
world ! t .
7. How he exerciſed his infernal power and policy; he had “a mouth,
ſpeaking great things, and blaſphemies; he blaſphemed God, the name
of God, the tabernacle of God, and all them that dwell in heaven; and
he made war with the ſaints, and overcame them,” and gained a ſort of
Auniverſal empire in the world. His malice was principally levelled at the
God of heaven, and his heavenly attendance ; at God, in making images
of him that is inviſible, and in worſhipping them ; at the tabernacle of
God, that is, ſay ſome, at the human nature of the Lord Jeſus Chriſt,
in which God dwells as in a tabernacle; this is diſhonoured by their
doğtrine of tranſubſtantiation, that will not ſuffer his body to be a true
body, and will Put it into the power of every prieſt to prepare a body for
REVELATION, XIII.
l
i
The two Beaſts.
Chriſt; and against them that dwell in heaven, the glorified ſaints, by
putting them into the place of the pagan demons, and praying to them;
which they are ſo far from being pleaſed with, that they truly judge
themſelves wronged and diſhonoured by it ; thus the malice of the Devil
ſhews itſelf againſt heaven, and the bleſſed inhabitants of heaven : theſe
are above the reach of his power; all he can do, is, to blaſpheme them;
but the ſaints on earth are more expoſed to his cruelty, and he ſome-
times is permitted to triumph over them, and trample upon them. .
8. The limitation of the Devil’s power and ſucceſs, and that both as
to time and perſons. (1.) He is limited in point of time; his reign is
| to continue forty and two months, (v. 5.) ſuitable to the other propheti-
cal charaćters of the reign of antichriſt. (2.) He is limited as to the
perſons and people that he ſhall entirely ſubject to his will and power; it
will be only thoſe whoſe names are not written in the Lamb's book of life.
Chriſt had a choſen remnant, redeemed by his blood, recorded in his book,
sealed by his Spirit; and though the Devil and antichrift might over-
come their bodily ſtrength, and take away the natural life, they could
never conquer their ſouls, nor prevail with them to forſake their Saviour,
and revolt to his enemies. - -
9. Here is a demand of attention to what is here diſcovered of the
great ſufferings and troubles of the church, and an aſſurance given, that
when God has accompliſhed his work on mount Zion, his refining work,
then he will turn his hand againſt the enemies of his people, and the
who have killed with the sword, ſhall themſelves fall by the sword, (v. 10.
and they who led the people of God into captivity, ſhall themſelves be
made captives. Here now is that which will be proper exerciſe for the
patience and faith of the ſaints ; patience under the proſpect of ſo great
ſufferings, and faith in the proſpect of ſo glorious a deliverance. -
11. And I beheld another beaſt coming up out of the
earth; and he had two horns like a lamb, and he ſpake as
a dragon. 12. And he exerciſeth all the power of the
firſt beaſt before him, and cauſeth the earth and them who
dwell therein to worſhip the firſt beaſt, whoſe deadly
wound was healed. 13. And he doeth great wonders, ſo
that he maketh fire come down from heaven on the earth
in the fight of men. 14. And deceiveth them that dwell
on the earth by the means of thoſe miracles which he had
power to do in the fight of the beaſt; ſaying to them that
dwell on the earth, that they ſhould make an image to the
beaſt, which had the wound by a ſword, and did live.
15. And he had power to give life unto the image of the
beaſt, that the image of the beaſt ſhould both ſpeak, and
cauſe that as many as would not worſhip the image of the
beaſt ſhould be killed. 16. And he cauſeth all, both ſmall
and great, rich and poor, free and bond, to receive a mark
in their right hand, or in their foreheads: 17. And that
no man might buy or ſell, ſave he that had the mark, or
the name of the beaſt, or the number of his name. 18.
Here is wiſdom. Let him that hath underſtanding count
the number of the beaſt : for it is the number of a man;
and this number is Six hundred threeſcore and ſix.
Thoſe who think the firſt beast fignifies Rome pagan, by this ſecond
beast would underſtand Rome papal, that does promote idolatry and
tyranny, but in a more ſoft and lamb-like manner: thoſe that underſtand
the firſt beast of the ſecular power of the papacy, take the ſecond to in-
tend its ſpiritual and eccleſiaſtical powers, which ačt under the diſguiſe
of religion and charity to the ſouls of men. Here obſerve,
1. The form and ſhape of this ſecond beast ; he had two horns like a
lamb, but a mouth that spaka like the dragon : all agree that this muſt be
ſome great impoſtor, who under a pretence of religion ſhall deceive the
ſouls of men : the papiſts would have it to be Apollonius Tyanaeus; but
Dr. More has reječted that opinion, and fixes it upon the eccleſiaſtical
powers of the papacy. The pope ſhews the horns of a lamb, pretends to
be the vicar of Chriſt upon earth, and ſo to be veſted with his power and,
authority; but his ſpeech bewrays him ; for he gives forth thoſe falſe.
doćtrines, and cruel decrees, which ſhew him to belong to the dragon,
and not to the Lamb, .."
2. The power which he exerciſes: all the power of the former beast :
A. ID. 95; , r
The three-Angels.
REVELATION, XIV.
(v. 12.) he promotes the ſame intereſt, purſues the ſame deſign in ſub-
ſtance, which is, to draw men off, from worſhipping the true God, to
worſhip thoſe who by nature are no goda, and ſubjećt the ſouls and con-
ſciences of men to the will and authority of men, in oppoſition to the
will of God; this deſign is promoted by popery as well as by paganiſm,
and by the crafty arts of popery as well as by the ſecular arm, both ſerv-
ing the intereſts of the Devil, though in a different manner.
3. The methods by which this second beast carried on his intereſts and
deſigne; they are of three ſorts; (1.) Lying wonders, pretended mira-
cles, by which they ſhould be deceived, and prevailed with to worſhip the
former beaſt in this new image or ſhape that was now made for him ;
they would pretend to bring down fire from heaven, as Elias did; and God
iſometimes permits his enemies, as he did the magicians of Egypt, to do
things that ſeem very wonderful, and by which unwary perſons may be
deluded: it is well known that the papal kingdom has been long ſup-
ported by pretended miracles. (2.) Excommunications, anathemas,
ſevere cenſures; by which they pretend to cut men off from Chriſt, and
caſt them into the power of the Devil, but do indeed deliver them over
to the ſecular power, that they may be put to death ; and thus, not-
withſtanding their vile hypocriſy, they are juſtly charged with killing
thoſe whom they cannot corrupt. (3.) By disfranchiſement; allowing
none, to enjoy natural, civil, or municipal rights, who will not worſhip
the papal beaſt, that is, the image of the pagan beaſt. It is made a qua-
lification for buying and ſelling the rights of nature, as well as for places
of profit and truſt, that they have the mark of the beast in their forehead,
and in their right hand; and that they have the name of the beast, and the
humber of his name : it is probable that the mark, the name, and the num-
ber of the boast, may all fignify the ſame thing—that they make an open
profeſſion of their ſubječtion and obedience to the papacy, which is re-
ceiving the mark in their forehead, and that they oblige themſelves to uſe
all their intereſt, power, and endeavour, to promote the papal authority,
which is receiving the mark in their right hands. We are told that pope
Martin V, in his bull added to the council of Conſtance, prohibits Ro-
man-catholics to ſuffer any heretics to dwell in their countries, or to
make any bargains, uſe any trades, or bear any civil offices; which is a
very clear interpretation of this prophecy.
14. We have here the number of the beast, given in ſuch a manner, as
{hews the infinite wiſdom of God, and will ſufficiently exerciſe all the wiſ.
dom and accuracy of men ; The number is the number of a man, computed
after the uſual manner among men, and it is 666. Whether this be the
number of the errors and herefies that are contained in popery, or rather,
as others, the number of the years from its riſe to its fall, is not certain,
much leſs what that period is, which is deſcribed by theſe prophetic
numbers: the moſt admired diſſertation on this intricate ſubjećt, is that
of Dr. Potter, where the curious may find ſufficient entertainment : it
ſeems to me to be one of thoſe ſeaſons which God has reſerved in his
own power; only this we know, God has written Mene Tekel upon all
his enemies; he has numbered their days, and they ſhall be finiſhed, but
his own kingdom ſhall endure for ever.
CHAP. XIV.
After an account of the great trials and ſufferings which the ſervants of God
had endured, we have now a more pleasant ſcene opening, the day begins
now to dawn ; and here we have represented, I. The Lord Jéſus at the
head of his faithful followers, v. 1...6. II. Three angels sent succes-
sively to proclaim the fall of Babylon, and the things antecedent and
consequent to so great an event, v. 6... 13. III. The vision of the
harvest, v. 14, &c. >
1. ND I looked, and, lo, a Lamb ſtood on the mount
CA Sion, and with him a hundred forty and four
thouſand, having his Father's name written in their fore-
heads. 2. And I heard a voice from heaven, as the voice
of many waters, and as the voice of a great thunder: and
I heard the voice of harpers harping with their harps:
3. And they ſung as it were a new ſong before the throne,
and before the four beaſts, and the elders: and no man
could learn that ſong but the hundred and forty and four
thouſand, who were redeemed from the earth. 4. Theſe
are they who were not defiled with women ; for they are
virgins. Theſe are they who follow the Lamb whitherſo-
| and this being followed by ſuitable ačtings,
ever he goeth. Theſe were redeemed from among men,
being the firſt-fruits unto God and to the Lamb. 3. And
in their mouth was found no guile: for they are without
fault before the throne of God. -
Here.we have one of the moſt pleafing fights that can be viewed i
this world—the Lord Jeſus diº. .*h; of his faithful º:
and attendants. Here obſerve,
..!. Hºw Chriſt appears; as a Lamb standing upon mount Zion. Mount
Ziºn is the goſpel-church. Chriſt is with his church, and in the midſt
of her in all her troubles, and therefore ſhe is not conſumed. It is his
Preſence that ſecures her perſeverance; he appears as a Lamb, a true
Lamb, the Lamb of God, a counterfeit lamb roſe out of the eartſ, in
the laſt chapter, which was really a dragon; here Chriſt appears,as the
true paschal Lamb, to ſhew that his mediatorial government is the fruit
of his ſufferings, and the cauſe of his people's ſafety and fidelity.
2. How his people appear; very honourably: (1.) As to the num-
bers, they are many, even all who were ſealed; not one of them loſt in
all the tribulations through which they had gone. (2.) Their diſtin.
guiſhing badge ; they had the name of God written in their Joreheads,
they made a bold and open profeſſion of their faith in God and Chriſt $
& they are known and ap-
Proved. (3:) Their congratulations and ſongs of praiſe, which were
peculiar to the Redeemed ; (v. 3.) their praiſes were loud as the thunder,
or as the voice of many waters; they were melodious, as of harpers; they
were heavenly, before the throne of God; theJong was new, ſuited to the
new covenant, and unto that new and gracious diſpenſation of Providence
under which they, now were ; and their ſong was a ſecret to others,
strangers intermeddle not with their joy ; others might repeat the words
of the song, but they were ſtrangers to the true ſenſe and ſpirit of it.
(4.) Their character and deſcription; [1..] They are deſcribed by their
chaſtity and purity ; they were virgins ; they had not deftled themſelves
either with corporal or ſpiritual adultery, they had kept themſelves clean
from the abominations of the antichriſtian generation. [2.] By their
loyalty and ſteadfaſt adherence to Chriſt; they follow the Lamb whither.
soever he goes ; they follow the condućt of his word, Spirit, and provi-
dence, leaving it to him to lead them into what duties and difficulties he
pleaſes. [3] By their former deſignation to this honour; these were
redeemed from among men, being the first-fruits to God, and to the Lamb,
v. 4. Here is plain evidence of a ſpecial redemption; they were redeemed

|from among men ; ſome of the children of men are, by redeeming mercy,
diſtinguiſhed from others ; they were the first-fruits to God, and to the
Lamb, his choice ones, eminent in every grace, and the earneſt of many
more who ſhould be followers of them, as they were of Christ. [4.] By
their univerſal integrity and conſcientiouſneſs; there was no guile found
in them, and they were without fault before the throne of God; they were
without any prevailing guile, any allowed fault, their hearts were right with
God; and as for their human infirmities, they were freely pardoned in
Chriſt; this is the happy remnant who attend upon the Lord Jeſus as
their Head and Lord; he is glorified in them, and they in him.
6. And I ſaw another angel fly in the midſt of heaven,
having the everlaſting goſpel to preach unto them that
dwell on the earth, and to every nation, and kindred, and
tongue, and people; 7. Saying with a loud voice, Fear
God, and give glory to him; for the hour of his judg-
ment is come : and worſhip him that made heaven and .
earth, and the ſea, and the fountains of waters. 8. And
there followed another angel, ſaying, Babylon is fallen, is
fallen, that great city; becauſe ſhe made all nations drink
of the wine of the wrath of her fornication. 9. And the
third angel followed them, ſaying with a loud voice, If
any man worſhip the beaſt and his image, and receive his
mark in his forehead, or in his hand, 10. The ſame ſhall
drink of the wine of the wrath of God, which is poured
out without mixture into the cup of his indignation ; and
he ſhall be tormented with fire and brimſtone in the pre-
ſence of the holy angels, and in the preſence of the Lainb :
11. And the ſmoke of their torment aſcendeth up-for ever
A. D. 95.
and ever; and they have no reſt day nor night, who wor-
ſhip the beaſt and his image, and whoſoever receiveth the
mark of his name. 12. Here is the patience of the ſaints:
here are they that keep the commandments of God, and
the faith of Jeſus.
In this part of the chapter we have three angels or meſſengers ſent
from heaven, to give notice of the fall of Babylon, and of thoſe things
that were antecedent and conſequent to that great event. e
1. The firſt angel was ſent on an errand antecedent to it, and that
was, to preach the everlasting goſpel, v. 6, 7. Obſerve, (1.) The gospel
is an everlasting gospel ; it is ſo in its nature, and ſhall be ſo in its
conſequences; though all flesh be graſs, the word of the Lord endureth |
y” (2 Jer, 2.) It is a work fit for an angel, to preach this ever-
£º. wº Mai is the dignity, and ſuch is the difficulty of that
work And yet we have this treaſure in earthen veſſels. (3.) The
everlasting goſpel is of great concern to all the world; and, aS 1: IS
the concern of all, it is very much to be deſired that it ſhould be
made known to all, even to every nation, and kindred, and tongue,
and people. (4.) The goſpel is the great means whereby men are
brought to fear God, and to give glory to him. Natural religion is not
fufficient to keep up the fear of God, nor to ſecure to him glory from
men ; it is the gºſpel that revives the fear of God, and retrieves his glory
in the world. (5.) When idolatry creeps into the churches of God, it
is by the preaching of the goſpel, attended by the power of the Holy
Spirit, that men are turned from idols to serve the living God, as the Crea.
tor of the heaven and the earth, and the sea, and thejountains of waters,
v. 7. To worſhip any God beſide him who created the world, is
idolatry. º -
2. The ſecond angel follows the other, and proclaims the ačtual fall of
Babylon. The preaching of the everlasting goſpel had ſhaken the founda-
tions of antichriſtianiſm in the world, and haſtened its downfall. B
Babylon is generally underſtood Rome, which was before called Sodom
and Egypt, for wickedneſs and cruelty; and is now firſt called Babylon,
for her p ide and idolatry. Obſerve, (1.) What God has fore.ordained
and foretold ſhall be done as certainly as if it were done already. (2.
The greatneſs of the papal Babylon will not be able to prevent her falſ,
but will make it more dreadful and remarkable. (3.) The wickedneſs
of Babylon, in corrupting, debauching, and intoxicating the nations
round about her, will make her fall juſt, and will declare the righteouſ.
neſs of God in her utter ruin, v. 8, Her crimes are recited as the juſt
cauſe of her deſtruction.
3. 4 third angel follows the other two, and gives warning to all of
that divine vengeance which would overtake all thoſe that obſtinately
adhered to the antichriſtian intereſt, after God had thus proclaimed its
downfall, v. 9, 10. If after this, (this threatening denounced againſt
Babylon, and in part already executed,) any ſhould perfiſt in their ido-
latry, profeſſing ſubjećtion to the beast, and promoting his cauſe, they
muſt expect to drink deep of the wine of the wrath of God, they ſhall be
for ever miſerable in ſoul and body, Jeſus Chriſt ſhall inflić this puniſh-
ment upon them, and the holy angels ſhall behold it, and approve of it.
Idolatry, both pagan and papiſt, is a damning fin in its own nature, and
will prove fatal to thoſe who perfiſt in it, after fair warning given by the
word of Providence ; they who refuſe to come out of Babylon, when
thus called, and reſolve to partake of her fins, muſt receive of her plagues;
and the guilt and ruin of ſuch incorrigible idolaters will ſerve to ſet forth
the excellency of the patience and obedience of the saints, theſe graces
. ſhall be rewarded with ſalvation and glory; when the treachery and re-
bellion of others ſhall be puniſhed with everlaſting deſtrućtion, then it
will be ſaid, to the honour of the faithful, (v. 12.) Here is the patience
of the ſaints; you have before ſeen their patience exerciſed, now you ſee
it rewarded. -
13. And I heard a voice from heaven, ſaying unto me,
Write, Bleſſed are the dead who die in the iord from
henceforth: Yea, faith the Spirit, that they may reſt from
their labours; and their works do follow them. 14.
And I looked, and behold, a white cloud, and upon the
cloud one fat, like unto the Son of man, having on his head
a golden crown, and in his hand a ſharp fickié. 15. And
another angel came out of the temple, crying with a loud
REVELATION, XIV,
Jrom henceforth, &c.
Jollow them ; they do not
Jollow them as their evidence of having lived and died in the Lord 3 and
|ing upon their idolatrous cruel enemies;
The Harveſt and Vintage.

voice to him that ſat on the cloud, Thruſt in thy ſickle, and
reap : for the time is come for thee to reap; for the harveſt
of the earth is ripe. 16. And he that ſat on the cloud,
thruſt in his fickle on the earth; and the earth was reaped.
17. And another angel came out of the temple which is in
heaven, he having alſo a ſharp fickle. 13. And another
angel came out from the altar, who had power over fire;
and cried with a loud cry to him that had the ſharp ſickle,
ſaying, Thruſt in thy ſharp ſickle, and gather the cluſters
of the vine of the earth; for her grapes are fully ripe. 19.
And the angel thruſt in his fickle into the earth, and
gathered the vine of the earth, and caſt it into the great
wine-preſs of the wrath of God. 20. And the wine-preſs
was trodden without the city, and blood came out of the
wine-preſs, even unto the horſe-bridles, by the ſpace of a
thouſand and fix hundred furlongs.
Here we have the viſion of the harveſt and vintage, introduced-with a
ſolemn preface. Obſerve, •
I. The preface, v. 13. Here note, 1. From whence this prophecy
about the harvest came ; it came down from heaven, and not from men, and
therefore it is of certain truth and great authority. 2. How it was to
be preſerved and publiſhed—by writing ; it was to be matter of record,
that the people of God might have recourſe to it for their ſupport and
comfort upon all occaſions. 3. What it Principally intended, and that
is, to ſhew the bleſſedneſs of all the faithful faints and ſervants of God,
both in death and after death; Blessed are the dead that die in the Lord
Here obſerve, (1.) The deſcription of thoſe that
are, and ſhall be blessed—ſuch as die in the £ord, either die in the cauſe
of Chriſt, or rather die in a flate of vital union with Chriſt, ſuch as are
found in Chriſt when death comes. (2.) The demonſtration of this
bleſſedneſs—they rest from their labours, and their works do follow them.
[1..] They are blessed in their rest, they rest from all fin, temptation,
ſorrow, and perſecution; there the wicked Cég/ēfrom troubling, there the
*3) are at rest. [2.] They are blessed in their recompenſe, their works
go before them as their title, or purchaſe, but
the memory of them will be pleaſant, and the reward glorious, far above
the merit of all their ſervices and fufferings. . [3] They are happy in
the time of their dying, when they have lived to ſee the cauſe of 3.
reviving, the peace of the church returning, and the wrath of God fall.
e ºch times are good times to die
in ; they have Simeon’s defire; “ Now, Lord, letteſt thou thy ſervant
depart in peace, for mine eyes have ſeen thy ſalvation.” And All this is
ratified and confirmed by the teſtimony of the Spiri; witnessing with their
Spirits, and with the written word.
II. We have the viſion itſelf, repreſented by a harveſt and
1. By a harveſt ; (v. 14, 15.) an emblem that ſometimes
cutting down of the wicked, when ripe for ruin,
God ; and ſometimes the gathering in of the righ
heaven, by the mercy of God.
a vintage.
fignifies the
by the judgments of
* teous, when ripe for
This ſeems rather to repreſent God’s
judgments againſt the wicked : and here obſerve, (1.) The Lord of
the harveſt—one ſo like unto the son ºf ºan, that he was the ſame, even
the Lord Jeſus, who is deſcribed, [*] By the chariot in which he fail
a while cloud; a cloud that had a bright fide turned to the church, how .
dark ſo ever it might be to the wicked. [*] By the enfign of his
Power—on his head was a golden crown, authority to do all that he did,
and whatſoever he would do. [3] By the inſtrument of his provi-
dences—in his hand a sharp ſickle. [4.] By the ſolicitations he had
from the temple to perform this gºat work ; what he did he was defined
to do by his people; and though he was reſolved to do it, he would for
this thing be ſought unto *y them, and ſo it ſhould be in retur, to their
Prayers. (2.) Obſerve the harveſt-work; which is, to thrust the sickle
into the corn, and reap the field; thesiºid is the word of God’s juſtice,
the field is the world, *g is cutting the inhabitants of the earth down,
and carrying them off. (3) The harvest-time; and that was when the
°9rn is ripe, when the meaſure of the fin of men's filled up, and they are
ºpe for deſtruction. The moſt inveterate enemies of Chriſt and his
church are not deſtroyed, till by their fin they are *ipe for ruin, and then
* Will ſpare them no longer; he will thrº in his sickle, and the earth
ſhall be reaped. -
A. D. 95.
The ſeven Vials.
REVELATION, XV.
2. A vintage, v. 17. Some think that theſe two are only different
emblems of the ſame judgment ; others that they refer to diſtinét events
of Providence before the end of all things. Obſerve, (1.) To whom
this vintage-work was committed—to an angel, another angel that came
out from the altar, that is, from the holieſt of all in heaven. (2.) At
whoſe requeſt this vintage-work was undertaken ; it was, as before, at
the cry of an angel out of the temple, the miniſters and churches of God
on earth. (3.) The work of the vintage ; which conſiſts of two parts,
[1..] The cutting off, and gathering, the clusters of the vine, which were
now ripe and ready, fully ripe, v. 18. [2] Caſting theſe grapes into
the wine-preſs ; (v. 19.) here we are told, First, What was the wine-
preſs ; it was the wrath of God, the fire of his indignation, ſome terrible
calamity, very probably the ſword, ſhedding the blood of the wicked.
Secondly, Where was the place of the wine-press—without the city, where ||
the army lay, that came againſt Babylon. Thirdly, The quantity of
the wine, that is, of the blood that was drawn forth by this judgment;
it was, for depth, up to the horſes’ bridles, and for breadth and length,
a thouſand and six hundred furlongs ; (v. 20.) that is, ſay ſome, 200
Italian miles, which is thought to be the meaſure of the holy land, and
may be meant of the patrimony of the holy ſee, encompaſſing the city of
Rome, but here we are left to doubtful conjećtures; perhaps, this great
event has not yet had its accompliſhment, but the vision is for an ap-
pointed time; and therefore, though it may ſeem to tarry, we are to wait
for it. But who shall live when the Lord does this 2
CHAP. XV.
Hitherto, according to the judgment of very eminent expositors, God had
repreſented to his ſervant John, I. The state of the church under the
pagan powers, in the ſix seals opened ; and then, II. The state of the
church under the papal powers, in the vision of the six trumpels that be-
gan to sound upon the opening of the seventh sea!, and then is inserted,
III. A more general and brief account of the past, present, and future
state of the church, in the little book, &c. He now proceeds, IV. To
shew him how antichrist should be destroyed, by what steps that detsruc-
tion should be accomplished, in the vision of the seven vials. This chapter
contains an awful introduction or preparation for the pouring out of the
vials ; in which we have, 1. A sight of those angels in heaven, who were
to have the execution of this great work, and with what acclamations of
joy the heavenly hosts applauded the great design, v. 1.5. 2. A sight
of these angels coming out ºf heaven to receive those vials which they
were to pour out, and the great commotions that this caused in the world,
'U, 5, &c.
1. ND I ſaw another ſign in heaven, great and mar-
vellous, ſeven angels having the ſeven laſt plagues;
for in them is filled up the wrath of God. 2. And I ſaw
as it were a ſea of glaſs mingled with fire; and them that
had gotten the vićtory over the beaſt, and over his image,
and over his roark, and over the number of his name,
ſtand on the ſea of glaſs, having the harps of God. 3.
And they fing the ſong of Moſes the ſervant of God, and
the ſong of the Lamb, ſaying, Great and marvellous are.
thy works, Lord God Almighty ; juſt and true are thy
ways, thou King of ſaints. 4. Who ſhall not fear thee,
O Lord, and glorify thy name : For thou only art holy:
for all nations ſhall come and worſhip before thee; for
thy judgments are made manifeſt.
Here we have the preparation of matters for the pouring out of the
seven vials, which was committed to seven angels; and obſerve,
. How theſe angels appeared to the apoſtle ºn heaven; it was in a won-
derful manner, and that upon the account, 1. Of the work they had to
do ; which was, to finiſh the deſtruction of antichriſt. God was now |
about to pour out his seven last plagues upon that intereſt ; and as the
meaſure of Babylon’s fins was filled up, they ſhould now find the full
meaſure of his vindićtive wrath. 2. The ſpectators and witneſſes of this
their commiſſion—all that had gotten the victory over the beast, &c. Theſe
ſtood on a ſea of glaſs, repreſenting this world, as ſome think, a brittle
thing, that thall be broken to pieces ; or, as others, the goſpel-covenant,
|
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waſh : the faithful ſervants of God ſtand upon the foundation of the
righteouſneſs of Chriſt; or, as others, the Red sea, that ſtood as it were
congealed while the Iſraelites went through ; and the pillar of fire re-
fle&ting light upon the waters, they would ſeem to have fire mingled with
them ; and this to ſhew that the fire of God’s wrath againſt Pharaoh and
his horſes ſhould diſſolve the congealed waters, and deſtroy them thereby ;
to which there ſeems to be an alluſion, by their ſinging the ſong of Moſes ;
in which, (1.) They extol the greatneſs of God’s works, and the juſtice
and truth of his ways, both in delivering his people, and deſtroying their
enemies; they rejoiced in hope, and the near proſpect they had of this, -
though it was not yet accompliſhed. (2.) The call upon all nations
to render unto God the fear, glory, and worſhip, which were due to ſuch
a diſcovery of his truth and juſtice; (v. 4.) Who shall not fear thee P
5. And after that I looked, and, behold, the temple of
the tabernacle of the teſtimony in heaven was opened: 6.
And the ſeven angels came out of the temple, having the
ſeven plagues, clothed in pure and white linen, and havin
their breaſts girded with golden girdles. 7. And one of
the four beaſts gave unto the ſeven angels ſeven golden
vials, full of the wrath of God, who liveth for ever and
ever, 8. And the temple was filled with ſmoke from the
glory of God, and from his power; and no man was able
to enter into the temple, till the ſeven plagues of the ſeven
angels were fulfilled. }
Obſerve, 1. How theſe angels appeared ; coming out of heaven to
execute their commiſfion ; (v. 5.) The temple of the tabernacle of the testi-
mony in heaven was opened. Here is an alluſion to the holieſt of all in
the tabernacle and temple, where was the mercy-seat, covering the ark of the
testimony, where the High Prieſt made interceffion, and God communed
with his people, and heard their prayers. Now by this, as it is here
mentioned, we may underſtand, (1.) That in the judgments God was
now about to execute upon the antichriſtian intereſt, he was fulfilling the
prophecies and promiſes of his word and covenant, which was there
always before him, and of which he was ever mindful. (2.) That in
this work he was anſwering the prayers of the people, which were
offered to him by their great High Prieſt. (3.) That he was herein
avenging the quarrel of his own Son, and our Saviour Jeſus Chriſt, whoſe
offices and authority had been uſurped, his name diſhonoured, and the
great deſigns of his death oppoſed, by antichriſt and his adherents. (4.)
That he was opening a wider door of liberty for his people to worſhip him
in numerous ſolemn aſſemblies, without the fear of their enemies.
2. How they are equipped and prepared for their work; where ob-
ſerve, (1.) Their array; they were clothed with pure and white linen,
and had their breasts girded with golden girdles, v. 6. This was the habit
of the high-prieſts when they went in to inquire of God, and came out
with an anſwer from him ; this ſhewed that theſe angels were ačting in
all things under the divine appointment and dire&tion, and that they were
going to prepare a sacrifice to the Lord, called the supper of the great God,
ch. 19. 17. The angels are the miniſters of divine juſtice, and they do
every thing in a pure and holy manner. (2.) Their artillery, what it
was, and from whence they receive it; their artillery, by which they
were to do this great execution, was seven vials filled with the wrath of
God; they were armed with the wrath of God againſt his enemies: the
meaneſt creature, when it comes armed with the anger of God, will be
too hard for any man in the world; but much more an angel of God.
This wrath of God was not to be poured out all at once, but was divided
into ſeven parts, which ſhould ſucceſſively fall upon the antichriſtian
party. Now from whence did the angels leceive theſe vials : From one
of the four living creatures, one of the miniſters of the true church, that
is, in aufwer to the prayers of the miniſters and people of God, and to
avenge their cauſe, in which the angels are willingly employed.
3. The impreſſions theſe things made upon all who ſtood near the
temple ; they were all, as it were, wrapt up in clouds of smoke, which
alluding to the brazen ſea in the temple, in which the prieſts were to
Vol. V. No. 108, - -
filled the temple, from the glorious and powerful preſence of God ; ſo
that no man was able to enter into the temple, tull the work was finiſhed.
The intereſts of antichriſt were ſo interwoven with the civil intereſts of
the nations, that he could not be deſtroyed without giving a great ſhock
to all the world ; and the people of God would have but little reſt and
leiſure to aſſemble themſelves before him, while this great work was a
doing ; for the preſent, their ſabbaths would be interrupted, ordinances
A.D. 95.
of public worſhip intermitted, and all thrown into a general confuſion.
God himſelf was now preaching to the church, and to all the world, by
terrible things in righteouſneſs; but when this work was done, then the
churches would have reſt, the temple would be opened, and the ſolemn
aſſemblies gathered, edified, and multiplied ; the greateſt deliverances of
the church are brought about by awful and aſtoniſhing ſteps of Pro- ||
vidence. *
CHAP. XVI.
In this chapter, we have an account of the pouring forth of these vials that
were filled with the wrath of God; they were poured out upon the whole |
antichristian empire, and on every thing appertaining to it : I. Upon
the earth, v. 2. II. Upon the sea, v. 3. III. Upon the rivers and
Jountains of waters, v. 4. Here the heavenly hosts proclaim and applaud
the righteousness of the judgments of God. IV. The fourth vail was
poured out on the sun, 0.8. P. The fifth on the seat of the beast. PI.
The sixth on the river Euphrates. VII. The seventh in the air; upon
which, the cities of the nations fell, and great Babylon came in remem-
brance before God. - -
1. A*. I heard a great voice out of the temple ſaying
to the ſeven angels, Go your ways, and pour out
the vials of the wrath of God upon the earth. 2. And
the firſt went and poured out his vial upon the earth ;
and there fell a noiſome and grievous fore upon the men
who had the mark of the beaſt, and upon them who wor-
fhipped his image. 3. And the ſecond angel poured out
his vial upon the ſea, and it became as the blood of a dead
man ; and every living ſoul died in the ſea. 4. And the
third angel poured out his vial upon the rivers and foun-
tains of waters; and they became blood. 5. And I heard
the angel of the waters ſay, Thou art righteous, O Lord,
who art, and waſt, and ſhalt be, becauſe thou haſt judged
thus: 6. For they have ſhed the blood of ſaints and pro-
phets, and thou haſt given them blood to drink; for they
are worthy. 7. And I heard another out of the altar ſay,
Even ſo, Lord God Almighty, true and righteous are thy
judgments.’ . .
We had in the foregoing chapter the great and ſolemn preparation
that was made for the pouring out of the vials; now we have the per-
formance of that work. Where obſerve, -
I. That though every thing was made ready before, yet nothing was
to be put in execution without an immediate poſitive order from God;
and this he gave out of the temple, anſwering the prayers of his people,
and avenging their quarrel.
II. No ſooner was the word of command given, than it was immedi-
ately obeyed; no delay, no obječtion made. We find that ſome of the
beſt of men, as Moſes and Jeremiah, did not ſo readily come in and com-
ply with the call of God to their work ; , but the angels of God excel
not only in ſtrength, but in a readineſs to do the will of God. God ſays,
Go your ways, and pour out the vials; and immediately the work is begun.
We are taught to pray, that the will of God may be done on earth as it
is done in heaven. -
And now we enter upon a ſeries of very terrible diſpenſations of Pro-
vidence; of which it is difficult to give the certain meaning, or to make
the particular application. But in the general it is worth our obſerva-
tl Oil. - e
1. We have here a reference and alluſion to ſeveral of the plagues
of Egypt, ſuch as the turning their waters into blood, and ſmiting them
with boils and ſores. Their fins were alike, and ſo were their puniſh-
In ent 8. w -
2. Theſe vials have a plain reference to the ſeven trumpets, which
repreſented the riſe of antichriſt; and we learn hence, that the fall of the
church’s enemies ſhall bear ſome reſemblance to their riſe; and that God
can bring them down in ſuch ways as they choſe to exalt themſelves.
And the fall of antichriſt ſhall be gradual ; as Rome was not built in one
day, ſo neither ſhall it fall in one day, but it falls by degrees; it ſhall fall
ſo as to riſe no more.
REVELATION, XVI.
|
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The ſeven Vials.
3. The fall of the antichriſtian intereſt ſhall be univerſal. Every thing
that any ways belonged to them, or could be ſerviceable to them, the
premiſes, and all their appurtenances, are put into the writ for deſtruc-
tion ; their earth, their air, their ſea, their rivers, their cities, all con-
ſigned over to ruin, all accurſed for the ſake of the wickedneſs of that
people. Thus the creation groans and ſuffers through the fins of men.
Now we proceed to,
(1.) The firſt angel who poured out his vial : (v. 2.) obſerve, [1..]
Where it fell—upon the earth ; that is, ſay ſome, upon the common peo-
*N
i marks theim out by his judgments.
of the firſt appearances of Providence againſt their ſtate and intereſt,
ple; others, upon the body of the Romiſh clergy, who were the baſis of
the papacy, and of an earthly ſpirit, all carrying on earthly deſigns.
[2.] What it produced—noisome and grievous sores on all who had the
mark of the beast. They had triarked themſelves by their fin, now God
This fore, ſome think, ſignifies ſome
which gave them great uneaſi:leſs, as it diſcovered their inward diſtemper,
and as a token of further evil; the plague-tokens appeared.
(2.) The second angel poured out his vial; and here we ſee, [1..]
Where it fell—upon the sea ; that is, ſay ſome, upon the juriſdićtion and
dominion of the papacy; others, upon the whole ſyſtem of their reli-
|gion, their falſe doćtrines, corrupt gloſſes, their ſuperſtitious rites, their
idolatrous worſhip, their pardons, indulgences, a great couflux of wicked
inventions and inſtitutions, by which they maintain a trade and traffic ad-
vantageous to themſelves, but injurious to all who deal with them. [2.]
| What it produced—it turned the sea into blood, as the blood of a dead
man, and every living soul died in the sea. God diſcovered not only the
vanity and falſehood of their religion, but the pernicious and deadly
nature of it—that the ſouls of men were poiſoned by that which was
pretended to be the ſure means of their falvation. -
(3.) The next angel poured out his vial ; and we are told, [1..]
Where that fell—upon the rivers, and upon the fountains of waters ; that
is, ſay ſome very learned men, upon their emiſſaries, and eſpecially the
Jeſuits, who, like ſtreams, conveyed the venom and poiſon of their errors
and idolatries from the ſpring-head through the earth. [2.] What
effect it had upon them—it turned them into blood; ſome think, it ſtirred
up chriſtian princes to take a juſt revenge upon them that had been the
great incendiaries of the world, and had occaſioned the ſhedding of the
blood of armies, and of martyrs: the following doxology favours this
ſenſe; (v. 5, 6.) the inſtrument that God makes uſe of in this work, is
called the angel of the waters, who extols the righteouſneſs of God in this
retaliation, They have shed the blood of thy saints, and thou hast given them
blood to drink; for they are worthy : to which another angel anſwered
by full conſent, v. 7.
8. And the fourth angel poured out his vial upon the
ſun; and power was given unto him to ſcorch men with
fire. 9. And men were ſcorched with great heat, and
blaſphemed the name of God, who hath power over theſe
plagues: and they repented not to give him glory. 10.
And the fifth angel poured out his vial upon the ſeat of
the beaſt; and his kingdom was full of darkneſs; and they
gnawed their tongues for pain, 11. And blaſphemed the
God of heaven becauſe of their pains and their fores, and
repented not of their deeds.
In theſe verſes we ſee the work going on in the appointed order.
The fourth angel poured out his vial, and that fell upon the ſun ; who
is, ſay ſome, upon ſome eminent prince of popiſh communion, who ſhould
renounce their falſe religion a little while before its utter downfall; and
ſome expect it will be the German emperor. And now what will be the
conſequence of this 2 That ſun which before cheriſhed them with warm
and benign influences, ſhall now grow hot againſt theſe idolaters, and
ſhall ſcorch them. Princes ſhall uſe their power and authority to ſup-
preſs them ; which yet would be ſo far from bringing them to repent-
ance, that it ſhould cauſe them to curſe God and their king, and look
upward, throwing out their blaſphemous ſpeeches againſt the God of
heaven ; they were hardened to their ruin.
The fifth angel poured out his vial, v. 10. And obſerve, 1. Where
that fell—upon the seat of the beast ; upon Rome itſelf, the myſtical
Babylon, the head of the antichriſtian empire. 2. What effect it had
there—the whole kingdom of the beaſt was full of darkneſs and diſtreſs ;
|from that very city which was the ſeat of their policy, the ſource of all
A. D. 95.
The Fall of Babylon.
REVELATION, XVI.
their learning, and all their knowledge, and all their pomp and pleaſure,
it now becomes a ſource of darkneſs, and pain, and anguiſh. Darkneſs
was one of the plagues of Egypt, and it is oppoſed to luſtre and honour,
and ſo forebodes the contempt and ſcorn to which the antichriſtian intereſt
ſhould be expoſed. Darkneſs is oppoſed to wiſdom and penetration,
and forebodes the confuſion and folly which the idolaters ſhould diſ.
cover at that time. It is oppoſed to pleaſure and joy, and ſo fignifies
their anguiſh and vexation of ſpirit, when their calamities thus came
upon them. -
12. And the ſixth angel poured out his vial upon the
great river Euphrates; and the water thereof was dried up,
that the way of the kings of the eaſt might be prepared.
13. And I ſaw three unclean ſpirits like frogs come out
of the mouth of the dragon, and out of the mouth of the
beaſt, and out of the mouth of the falſe prophet. 14. For
they are the ſpirits of devils, working miracles, which go
forth unto the kings of the earth, and of the whole world,
to gather them to the battle of that great day of God
Almighty. 15. Behold, I come as a thief. Bleſſed is
he that watcheth, and keepeth his garments, left he walk
naked, and they ſee his ſhame. 16. And he gathered
them together into a place called in the Hebrew tongue
Armageddon.
The sixth angel poured out his vial ; and obſerve,
1. Where it fell, upon the great river Euphrates. Some take it liter-
ally, for the place where the Turkiſh power and empire begun: and they
think this is a prophecy of the deſtrućtion of the Turkiſh monarchy and
idolatry, which they ſuppoſe will be effected about the ſame time with
that of the papacy, as another antichriſt, and that thereby a way ſhall be
made for the conveniency of the Jews, thoſe princes of the eaſt. Others
take it for the river Tiber; for as Rome is myſtical Babylon, Tiber is
myſtical Euphrates. And when Rome is deſtroyed, her river and mer-
chandiſe muſt ſuffer with her.
2. What did this vial produce 2 (1.) The drying up of the river,
which furniſhed the city with wealth, proviſions, and all ſorts of accom-
modations. (2.) A way is hereby prepared for the kings of the east.
The idolatry of the church of Rome had been a great hinderance both to
the converſion of the Jews, who have been long cured of their inclination
to idols, and of the Gentiles, who are hardened in their idolatry, by ſeeing
that which ſo much ſymbolizes with it, among thoſe called christians.
It is therefore very probable that the downfall of popery, removing theſe
obſtrućtions, will open a way for both the Jews and other eaſtern nations
to come into the church of Chriſt. And if we ſuppoſe that Mahomet-
aniſm ſhall fall at the ſame time, there will be a ſtill more open communi-
cation between the weſtern and eaſtern nations, which may facilitate the
converſion of the Jews, and of the fulneſs of the Gentiles. And when
this work of God appears, and is about to be accompliſhed, no wonder if
it occaſion another conſequence, which is, (3.) The laſt effort of the
great dragron; he is reſolved to have another puſh for it, that, if poſſible,
he may retrieve the ruinous poſture of his affairs in the world. He is
now rallying his forces, recolle&ting all his ſpirits, to make one deſperate
ſally before all be loſt. This is occaſioned by the pouring out of the
fixth vial. ~. &
Here obſerve, [1..] The inſtruments he makes uſe of to engage the
powers of the earth in his cauſe and quarrel—three anclean spirits like
.jrogs come forth, one out of the mouth of the dragon, another out of the
mouth of the beast, and a third out of the false prophet. Hell, the ſecular
power of antichriſt, and the eccleſiaſtical power, all combined to ſend
their ſeveral inſtruments, furniſhed with helliſh malice, with worldly
policy, and with religious falſehood and deceit ; and theſe ſhould muſter
up the Devil's forces for a decifive battle.
[2.] The means theſe inſtruments would uſe to engage the powers of
the earth in this war—they ſhould work pretended miracles ; the old
ſtratagem of him “ whoſe coming is after the working of Satan, with
all power, and ſigns, and lying wonders, and with all deceivableneſs of
unrighteouſneſs,” 2 Theſſ. 2. 9, 10... Some think, that a little before the
fall of antichriſt, the popiſh pretence of power to work miracles will be
revived, and will very much amuſe and deceive the world.
[3.] The field of battle—a place called Armageddon ; that is, ſay
f
ſome, the mount of Megiddo, near to which, by a ſtream iſſuing from
thence, Barak overcame Siſera, and all the kings in alliance with him,
Judges 5, 19. And in the valley of Megiddo Joſiah was ſlain. This
place had been famous for two events of a very different nature, the firſt
very happy for the church of God, the latter very unhappy; but it ſhould
now be the field of the laſt battle in which the church ſhall be engaged,
and ſhe ſhall be vićtorious. This battle required time to prepare for it,
and therefore the further account of it is ſuſpended till we come to the
nineteenth chapter, v. 19, 20.
[4.] The warning which God gives of this great and decifive trial,
to engage his people to prepare for it, v. 15. It would be ſudden and
unexpected, and therefore chriſtians ſhould be clothed, and armed, and
ready for it, that they might not be ſurpriſed and aſhamed. When God’s
cauſe comes to be tried, and his battles to be fought, all his people ſhould
be ready to ſtand up for his intereſt, and be faithful and valiant in his
ſervice. -
17. And the ſeventh angel poured out his vial into the
air; and there came a great voice out of the temple of
heaven, from the throne, ſaying, It is done. 18. And
there were voices, and thunders, and lightnings; and
there was a great earthquake, ſuch as was not ſince men
were upon the earth, ſo mighty an earthquake, and ſo
great. 19. And the great city was divided into three
parts, and the cities of the nations fell: and great Babylon
came in remembrance before God, to give unto her the
cup of the wine of the fierceneſs of his wrath. 20. And
every iſland fled away, and the mountains were not found.
21. And there fell upon men a great hail out of heaven,
every ſtone about the weight of a talent : and men blaſ.
phemed God becauſe of the plague of the hail; for the
plague thereof was exceeding great.
Here we have an account of the ſeventh and laſt angel pouring forth
his vial, contributing his part toward the accompliſhment of the downfall
of Babylon, which was the finiſhing ſtroke. And here, as before, ob-
ſerve, -
1. Where this plague fell—on the air, upon the prince of the power
of the air, that is, the Devil. His powers were reſtrained, his policies
confounded, he was bound in God’s chain, the ſword of God was upon
his eye and upon his arm ; for he, as well as the powers of the earth, is
ſubječt to the almighty power of God. He had uſed all poſſible means
to preſerve the antichriſtian intereſt, and to prevent the fall of Babylon;
all the influence that he has upon the minds of men, blinding their judg-
ments, and perverting them, hardening their hearts, raiſing their enmity
to the goſpel as high as could be. But now here is a vial poured out
upon his kingdom, and he is not able to ſupport his tottering cauſe and
intereſt any longer.
2. What it produced, (1.) A thankful voice from heaven, pronounc-
ing that now the work was done. The church triumphant in heaven
ſaw it, and rejoiced ; the church militant on earth ſaw it, and became
triumphant. It is finiſhed. (2.) A mighty commotion on the earth—
an earthquake, ſo great as never was before, ſhaking the very centre;
and this uſhered in by the uſual concomitant of thunder and lightnings.
(3.) The fall of Babylon, which was divided into three parts, called the
cities of the nations ; (v. 19, ) having had rule over the nations, and
taken in the idolatry of the nations, incorporating into her religion ſome-
thing of the Jewiſh, ſomething of the Pagan, and ſomething of the Chriſ-
tian religion, and ſo was three cities in one. God now remembered this
great and wicked city : though for ſome time he had ſeemed to have
forgotten her idolatry and cruelty, yet now he gives unto her the cup of
the wine of the fierceneſs of his wrath. And this downfall extended fur-
ther than to the ſeat of antichriſt ; it reached from the centre to the cir-
cumference ; and every iſland, and every mountain, that ſeemed by nature
and fituation the moſt ſecured, were carried away in the deluge of this
I (Ilſle
3. How the antichriſtian party were affected with it : though it fell
upon them as a dreadful ſtorm, as if the ſtones of the city, toſſed up into
the air, came down upon their heads, like hailſtones of a talent weight
each, yet they were ſo far from repenting, that they blaſphemed that
God who thus puniſhed them. Here was a dreadful plague of the heart,
A.D. 95.
a ſpiritual judgment more dreadful and deſtructive than all the reſt.
Obſerve, (1.) The greateſt calamities that can befall men, will not
bring them to repentance without the grace of God working with
them. (2.) Thoſe that are not made better by the judgments of God,
are always the worſe for them. (3.) To be hardencd in fin and enmity
againſt God by his righteous judgments, is a certain token of utter de-
ſtruction.
CHAP. XVII.
This chapter is another representative of those things that had been revealed
before, concerning the wickedness and ruin of antichrist. This antichrist
had been before represented as a beast, and is now described as a great
whore. And here, I. The apostle is invited to see this vile woman, v. 1, 2.
II. He tells us what an * she made, v. 3...6. III. The mys-
tery of it is eaplained to him, v. 7...12. And, IV. Her ruin foretold,
v. 13, &c.
1. A ND there came one of the ſeven angels who had
the ſeven vials, and talked with me, ſaying unto
me, Come hither; I will ſhew unto thee the judgment of
the great whore that fitteth upon many waters: 2. With
whom the kings of the earth have cominitted fornication,
and the inhabitants of the earth have been made drunk
with the wine of her fornication. 3. So he carried me
away in the ſpirit into the wilderneſs: and 1 ſaw a woman
fit upon a ſcarlet-coloured beaſt, full of names of blaſ-
phemy, having ſeven heads and ten horns. 4. And the
woman was arrayed in purple and ſcarlet colour, and
decked with gold and precious ſtones and pearls, having
a golden cup in her hand full of abominations and filthi-
neſs of her fornication : 5. And upon her forehead was
a name written, MYSTERY, BABYLON THE GREAT, THE
IMOTHER OF HARLOTS AND AIBOMINATIONS OF THE EARTH,
6. And l ſaw the woman drunken with the blood of the
ſaints, and with the blood of the martyrs of Jeſus: and
when I ſaw her, I wondered with great admiration.
Here we have a new viſion, not as to the matter of it, for that is con-
temporary with what came under the three laſt vials; but as to the man-
ner of deſcription, &c. Obſerve,
1. The invitation given to the apoſtle to take a view of what was here
to be repreſented; (v. 1.) Come hither, and I will shew thee the judgment
of the great whore, &c. This is a name of great infamy. A whore, in
this paſſage, is one that is married, and has been falſe to her huſband’s |
bed, has forſaken the guide of her youth, and broken the covenant of
God; ſhe had been a proſtitute to the kings of the earth, whom ſhe had
intoxicated with the wine of her fornication.
2. The appearance ſhe made ; it was gay and gaudy, like ſuch ſort of
creatures; (v. 4.) “She was arrayed in purple, and ſcarlet colour, and
decked with gold and precious ſtones and pearls.” Here were all the
allurements of worldly honour and riches, pomp and pride, ſuited to ſen-
ſual and worldly minds.
3. Her principal ſeat and refidence—upon the beast that had ſeven
heads and ten horns; that is to ſay, Rome, the city on ſeven hills, infa-
mous for idolatry, tyranny, and blaſphemy.
4. Her name, which was written on her forehead. It was the cuſtom
of impudent harlots to hang out figns, with their names, that all might
know what they were. Now in this obſerve, (1.) She is named from
her place of refidence—Babylon the great. But that we might not take
it for the old Babylon literally ſo called, we are told there is a myſtery
in the name ; it is ſome other great city reſembling the old Babylon.
(2.) She is named from her infamous way and practice; not only a har-
lot, but a mother of harlots; breeding up harlots, and nurſing and train-
ing them up to idolatry, and all ſort of lewdneſs and wickedneſs; the
parent and nurſe of all falſe religion and filthy converſation. *
5. Her diet ; ſhe ſatiated herſelf with the blood of the saints and mar-
tyrs of Jesus. She drank their blood with ſuch greedineſs, that ſhe it.
toxicated herſelf with it; it was ſo pleaſant to her, that ſhe could not
tell when ſhe had enough of it : ſhe was ſatiated, but never ſatisfied.
|
|
*
REVELATION, XVII.
The Fall of Babylon.
7. And the angel ſaid unto me, Wherefore didſt thou
marvel ? I will tell thee the myſtery of the woman, and of
the beaſt that carrieth her, which hath the ſeven heads and
ten horns. 8. The beaſt that thou ſaweſt, was, and is
not; and ſhall aſcend out of the bottomleſs pit, and go
into perdition: and they that dwell on the earth ſhall
wonder, whoſe names were not written in the book of
life from the foundation of the world, when they beheld
the beaſt that was, and is not, and yet is. 9. And here is
the mind that hath wiſdom. The ſeven heads are ſeven
mountains, on which the woman ſitteth. 10. And there
are ſeven kings: five are fallen, and one is, and the other
is not yet come ; and when he cometh, he muſt continue
a ſhort ſpace. 11. And the beaſt that was, and is not,
even he is the eighth, and is of the ſeven, and goeth into
perdition. 12. And the ten horns which thou ſaweſt are
ten kings, who have received no kingdom as yet; but re-
ceive power as kings one hour with the beaſt. 13. Theſe
have one mind, and ſhall give their power and ſtrength
unto the beaſt.
Here we have the myſtery of this viſion explained. The apoſtle won-
dered at the fight of this woman : the angel undertakes to open this
viſion to him, it being the key of the former viſions; and he tells the
#
; and form.
dition.
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apoſtle what was meant by the beaſt on which the woman ſat ; but it is
ſo explained, as ſtill to need further explanation. 1. This beaſt was,
and is not, and yet is ; that is, it was a ſeat of idolatry, and perſecution ;
and is not, that is, not in the ancient form, which was pagan ; and yet it
is, it is truly the ſeat of idolatry and tyranny, though of another ſort
It aſcends out of the bottomleſs pit ; idolatry and cruelty are
the iſſue and product of hell, and it ſhall return thither, and go into per-
2. This beast has ſeven heads, which have a double ſignifica-
tion. (1.) Seven mountains—the ſeven hills on which Rome ſtands;
and, (2.) Seven kings—ſeven forts of government. Rome was governed
by kings, conſuls, tribunes, decemviri, dićtators, emperors who were
pagan, and emperors who were chriſtian ; five of theſe were extinét when
this prophecy was written ; one was then in being, that is, the pagan
emperor ; and the other, that is, the chriſtian emperor, was yet to come,
v. 10. This beaſt, the papacy, makes an eighth governor, and ſets up
idolatry again. 3. This beaſt had ten horns ; which are ſaid to be ten
kings which have as yet received no kingdoms ; as yet, that is, as ſome,
ſhall not riſe up till the Roman empire be broken in pieces; or, as others,
ſhall not riſe up till near the end of antichriſt's reign, and ſo ſhall reign
but as it were one hour with her, but ſhall for that time be very unanimous
and very zealous in that intereſt, and entirely devoted to it, diveſting
themſelves of their prerogatives and revenues, (things ſo dear to princes,)
out of an unaccountable fondneſs for the papacy.
14. Theſe ſhall make war with the Lamb, and the Lamb
ſhall overcome them : for he is Lord of lords, and King of
kings; and they that are with him, are called, and choſen,
and faithful. 15. And he ſaid unto me, The waters which
thou ſaweſt, where the whore fitteth, are peoples, and
multitudes, and nations, and tongues. 16. And the ten
horns which thou ſaweſt upon the beaſt, theſe ſhall hate
the whore, and ſhall make her deſolate and naked, and
ſhall eat her fleſh, and burn her with fire. 17. For God
hath put in their hearts to fulfil his will, and to agree, and
give their kingdom unto the beaſt, until the words of
God ſhall be fulfilled. 18. And the woman which thou
ſaweſt is that great city, which reigneth over the kings of
the earth.
Here we have ſome account of the downfall of Babylon, to be more
fully deſcribed in the following chapter. g
1. Here is a war begun between the beaſt and his followers, and the
Lamb and his followers. The beaſt and his army, to an eye of ſenſe,
A. D. 95.
The Fall of Babylon
REVELATION, XVIII.
appear much ſtronger than the Lamb and his army: one would think an
army with a Lamb at the head of them could not ſtand before the great
red dragon. But, -
2. Here is a vićtory gained by the Lamb; The Lamb shall overcome;
Chriſt muſt reign till all enemies be put under his feet; he will be ſure to
meet with many enemies, and much oppoſition, but he will alſo be ſure
to gain the vićtory. -
3. Here is the ground and reaſon of the vićtory aſſigned; and that
is taken, (1.) From the charaćter of the Lamb; he is King of kings,
and Lord of lords. He has, both by nature and by office, ſupreme do-
minion and power over all things; all the powers of earth and hell are
ſubjećt to his check and control. (2.) From the charaćter of his fol-
lowers; they are called, and chosen, and faithful; they are called out by
commiſſion to this warfare, they are choſen and fitted for it, and they
will be faithful in it. Such an army under ſuch a Commander, will at
length carry all the world before them. . º
4. The vićtory is juſtly aggrandiſed, (1.) By the vaſt multitude who
paid obedience and ſubjećtion to the beaſt and to the whore. She ſat
upon (that is, prefided over) many waters; and theſe waters were ſo
many multitudes of people, and nations, of all languages; yea, ſhe reigned
not only over kingdoms, but over the kings, and they were tributaries
and vaſſals, v. 15, 18. (2.) By the powerful influence which God hereby
ſhewed he had over the minds of great men; their hearts were in his
hand, and he turned them as he pleaſed ; for, [1..] It was of God, and
to fulfil his will, that theſe kings agreed to give their kingdom unto the
beast; they were judicially blinded and hardened to do ſo. And, [2.]
It was of God, that afterward their hearts were turned againſt the
whore, to hate her, and to make her desolate and naked, and to eat her
jlesh, and burn her with fire; they ſhall at length ſee their folly, and how
they have been bewitched and enſlaved by the papacy, and, out of a juſt
reſentment, ſhall not only fall off from Rome, but ſhall be made the in-
Ítruments of God’s providence in her deſtruction.
CHAP. XVIII.
We have here, I. An angel proclaiming the fall of Babylon, v. 1, 2. II.
Assigning the reasons of her fall, v. 3. III. Giving warning to all who
belonged to God, to come out of her, (v. 4, 5.) and to assist in her de-
struction, v. 6...8. IV. The great lamentation made for her by those
who had been large sharers in her sinful pleasures and profits, v. 9...19.
W. The great joy that there would be among others at the ſight of her
irrecoverable ruin, v. 20, &c.
1. A ND after theſe things I ſaw another angel come
down from heaven, having great power; and the
earth was lightened with his glory. 2. And he cried
mightily with a ſtrong voice, ſaying, Babylon the great is
fallen, is fallen, and is become the habitation of devils, and
the hold of every foul ſpirit, and a cage of every unclean
and hateful bird. 3. For all nations have drunk of the
wine of the wrath of her fornication, and the kings of the
earth have committed fornication with her, and the mer-
chants of the earth are waxed rich through the abundance
of her delicacies. * /
The downfall and deſtruction of Babylon form an event ſo fully
determined in the counſels of God, and of ſuch conſequence to his
intereſts and glory, that the viſions and predićtions concerning it are
repeated. -
1. Here is another angel ſent from heaven, attended with great
power and luſtre, v. 1. He had not only light in himſelf, to diſcern the
truth of his own predićtion, but to inform and enlighten the world about
that great event; and not only light to diſcern it, but power to accom-
liſh it.
P 2. This angel publiſhes the fall of Babylon, as a thing already come
to paſs ; and this he does with a mighty ſtrong voice that all might hear
the cry, and might fee how well this angel was pleaſed to be the meſ.
ſenger of ſuch tidings.
of the fall of pagan Babylon, (Iſa. 21. 9.) where the word is repeated
as it is here, is fallen, is fallen. Some have thought a double fall is
hereby intended, firſt her apoſtaſy, and then her ruin ; and they think
the words immediately following, favour their opinion; (v. 2.) “She is
Vol. V. No. 108.
Here ſeems to be an alluſion to the predićtion |
|
become the habitation of devils, and the hold of every foul ſpirit, and
the cage of every unclean and hateful bird.” But this is alſo borrowed
from Iſa. 21. 9. and ſeems to deſcribe not ſo much her fin of entertain-
ing idols, which are truly called devils, as her puniſhment; it being a
common notion, that unclean ſpirits, as well as your ominous and hateful
birds, uſed to haunt a city or houſe that lay in its ruins.
3. The reaſon of this ruin is declared; for though God is not obliged
to give any account of his matters, yet he is pleaſed to do ſo; eſpecially
in thoſe diſpenſations of Providence that are moſt awful and tremendous.
The wickedneſs of Babylon had been very great; for ſhe had not only
forſaken the true God herſelf, and ſet up idols, but had with great art
and induſtry drawn all ſorts of men into the ſpiritual adultery, and by
her wealth and luxury had retained them in her intereſt, v. 3.
4. And I heard another voice from heaven, ſaying,
Come out of her my people, that ye be not partakers of
her fins, and that ye receive not of her plagues. 5. For
her ſins have reached unto heaven, and God hath remem-
bered her iniquities. 6. Reward her even as ſhe rewarded
you, and double unto her double according to her works:
in the cup which ſhe hath filled fill to her double. 7.
How much ſhe hath glorified herſelf, and lived deliciouſly,
ſo much torment and ſorrow give her : for ſhe faith in
her heart, I fit a queen, and am no widow, and ſhall ſee
no ſorrow. 8. Therefore ſhall her plagues come in one
day, death, and mourning, and famine; and ſhe ſhall be
utterly burnt with fire; for ſtrong is the Lord God who
judgeth her.
Here is fair warning given to all that expect mercy from God, that
they ſhould not only come out of her, but be aſſiſting in her deſtruction,
v. 4, 5. Here obſerve, 1. God may have a people even in Babylon,
ſome who belong to the election of grace. 2. God’s people ſhall be
called out of Babylon, and called effectually. 3. Thoſe that are reſolved
to partake with wicked men in their fins, muſt receive of their plagues.
4. When the fins of a people reach up to heaven, the wrath of God will
reach down to the earth. 5. Though private revenge is forbidden, yet
God will have his people ačt under him, when called to it, in pulling
down his and their inveterate and implacable enemies, v. 6. 6. God
will proportion the puniſhment of finnels to the meaſure of their wicked-
neſs, pride, and ſecurity, v. 7. 7. When deſtruction comes on a people
ſuddenly, the ſurpriſe is a great aggravation of their miſery, v. 8.
9. And the kings of the earth, who have committed
fornication and lived deliciouſly with her, ſhall bewail
her, and lament for her, when they ſhall ſee the ſmoke of
her burning, 10. Standing afar off for the fear of her
torment, ſaying, Alas, alas, that great city Babylon, that
mighty city for in one hour is thy judgment come. 11.
And the merchants of the earth ſhall weep and mourn
over her; for no man buyeth her merchandiſe any more:
12. The merchandiſe of gold, and ſilver, and precious
ſtones, and of pearls, and fine linen, and purple, and filk,
and ſcarlet, and all thyine wood, and all manner veſſels of
ivory, and all manner veſſels of moſt precious wood, and
of braſs, and iron, and marble, 13. And cinnamon, and
odours, and ointments, and frankincenſe, and wine, and
oil, and fine flour, and wheat, and beaſts, and ſheep, and
horſes, and chariots, and ſlaves, and ſouls of men. 14.
And the fruits that thy ſoul luſted after are departed from
thee, and all things which were dainty and goodly are de-
parted from thee, and thou ſhalt find them no more at all.
$5. The merchants of theſe things, which were made rich
by her, ſhall ſtand afar off for fear of her torment, weep-
ing and wailing, 16. And ſaying, Alas, alas, that great
city, that was clothed in finº, and purple, and ſcarlet,
A. ID. 95.
and decked with gold, and precious ſtones, and pearls!
17, For in one hour ſo great riches is come to nought.
And every ſhip-maſter, and all the company in ſhips, and
ſailors, and as many as trade by ſea, ſtood afar off, 18.
And cried when they ſaw the ſmoke of her burning, ſay-
ing, What city is like unto this great city ? 19. And they
caſt duſt on their heads, and cried, weeping, and wailing,
ſaying, Alas, alas, that great city, wherein were made rich
all that had ſhips in the ſea, by reaſon of her coſtlineſs!
for in one hour is ſhe made deſolate. - w
H. :e we have a doleful lamentation made by Babylon’s friends for her
fall; and here obſerve, -
1. Who are the mourners; thoſe who had been bewitched by her for-
nication, thoſe who had been ſharers in her ſenſual pleaſures, and thoſe
who had been gainers by her wealth and trade—the kings, and the mer-
chants of the earth ; the kings of the earth, whom ſhe had flattered into
idolatry, by allowing them to be arbitrary and tyrannical over their ſub-
jećts, while they were obſequious to her; and the merchants, that is,
thoſe who trafficked with her for indulgences, pardons, diſpenſations, and
Fº ; theſe will mourn, becauſe by this craft they got their
wealth. *
2. What was the manner of their mourning, (1.) They stood afar
off, they durſt not come nigh her; even Babylon’s friends will ſtand at a.
diſtance from her fall : though they had been partakers with her in her
fins, and in her finful pleaſures and profits, they were not willing to bear
a ſhare in her plagues. (2.) They made a grievous outcry, Alas, alas,
that great city Babylon, that mighty city 1 (3.) They wept, and cast dust
upon their heads, v. 19. The pleasures of sin are but for a season, and they
will end in diſmal ſorrow ; all thoſe who rejoice in the ſucceſs of the
church’s enemies, will ſhare with them in their downfall; and thoſe who
have moſt indulged themſelves in pride and pleaſure, are the leaſt able to
bear calamities; their ſorrows will be exceſſive, as their pleaſure and
jollity were before. g
3. What was the cauſe of their mourning ; not their fin, but their
puniſhment. They did not lament their fall into idolatry, and luxury,
and perſecution, but their fall into ruin—the loſs of their traffic, and of
their wealth and power. The ſpirit of antichriſt is a worldly ſpirit, and
their ſorrow is a mere worldly ſorrow ; they do not lament for the anger
of God, that was now fallen upon them, but for the loſs of their outward
comforts. We have a large ſchedule and inventory of the wealth and
merchandiſe of this city, all which was ſuddenly loſt, (v. 12, 13.) and
loſt irrecoverably, v. 14. “All things which were dainty and goodly are
departed from thee, and thou ſhalt find them no more at all.” The
church of God may fall for a time, but ſhe ſhall riſe again; but the fall
of Babylon will be an utter overthrow, like that of Sodom and Gomor-
rah. Godly ſorrow is ſome ſupport under afflićtion, but mere worldly
ſorrow adds to the calamity.
20. Rejoice over her, thou heaven, and ye holy apoſtles
and prophets; for God hath avenged you on her. 21.
And a mighty angel took up a ſtone like a great millſtone,
and caſt it into the ſea, ſaying, Thus with violence ſhall
that great city Babylon be thrown down, and ſhall be
found no more at all. 22. And the voice of harpers, and
muſicians, and of pipers, and of trumpeters, ſhall be heard
no more at all in thee; and no craftſman, of whatſoever
craft he be, ſhall be found any more † thee; and the
found of a millſtone ſhall be heard no more at all in thee:
23. And the light of a candle ſhall ſhine no more at all in
thee; and the voice of the bridegroom and of the bride
ſhall be heard no more at all in thee: for thy merchants
were the great men of the earth; for by thy ſorceries
were all nations deceived : 24. And in her was found the
blood of prophets, and of ſaints, and of all that were ſlain
upon the earth.
We have here an account of the joy and triumph there was both in
REVELATION, XVIII, XIX.
The Triumph of Saints.
| heaven and earth at the irrecoverable fall of Babylon; while her own
people were bewailing her, the ſervants of God are called to rejoice over
her, v. 20. Here obſerve, 1. How univerſal this joy would be ; heaven
and earth, angels and ſaints, would join in it that which is matter of
rejoicing to the ſervants of God in this world, is matter of rejoicing to
the angels in heaven. 2. How juſt and reaſonable; and that, (1.) Becauſe
the fall of Babylon was an ačt of God’s vindićtive juſtice : God was then
avenging his people’s cauſe ; they had committed their cauſe to him, to
whom vengeance belongs, and now the year of recompence was come for
the controverſies of Zion ; and though they did not take pleaſure in the
miſeries of any, yet they had reaſon to rejoice in the diſcoveries of the
glorious juſtice of God. (2.) Becauſe it was an irrecoverable ruin;
this enemy ſhorld never moleft them any more, and of this they were
aſſured by a remarkable token ; (v. 21.) An angel from heaven “takes
up a ſtone like a great millſtone, and caſts it into the ſea, ſaying, Thus
ſhall Babylon be thrown down with violence, and be found no more at
all;” the place ſhould be no longer habitable by man, no work ſhould
be done there, no comfort enjoyed, no light ſcen there, but utter dark-
neſs and deſolation, as the reward of her great wickedneſs; firſt, in de-
ceiving the nations with her ſorceries, and, ſecondly, in deſtroying and
murdering thoſe whom ſhe could not deceive, v. 24. Such abominable
fins deſerved ſo great a ruin,
CHAP. XIX.
In this chapter, we have, I. A further account of the triumphant ſong of
angels and ſaints for the fall of Babylon, v. 1...4. II. The marriage
between Christ and the church proclaimed and perfected, v, 5... 10. III.
Another warlike expedition of the glorious Head and Husband of the
church, with the ſucceſs of it, v. 10, &c.
1. ND after theſe things I heard a great voice of much
people in heaven, ſaying, Alleluia; Salvation, and
glory, and honour, and power, unto the Lord our God:
2. For true and righteous are his judgments : for he
hath judged the great whore, who did corrupt the earth
with her fornication, and hath avenged the blood of his
ſervants at her hand. 3. And again they ſaid, Alleluia.
And her ſmoke roſe up for ever and ever. 4. And the
four and twenty elders and the four beaſts fell down and
worſhipped God that ſat on the throne, ſaying, Amen;
Alleluia. .
The fall of Babylon being fixed, finiſhed, and declared to be irreco-
verable, in the foregoing chapter, this begins with a holy triumph over
her, in purſuance to the order given forth, (ch. 18. 20.) Rejoice over
her, thou heaven, and ye holy apostles and prophets. They now gladly
anſwer the call; and here you have, 1. The form of their º:
in that heavenly and moſt comprehenſive word, Alleluia, praiſe ye the
Lord : with this they begin, with this they go on, and with this they
end; (v. 4.) their prayers are now turned into praiſes, their hoſannas
end in halléluias. 2. The matter of their thankſgiving ; they praiſe
him for the truth of his word, and the righteouſneſs of his providential
condućt, eſpecially in this great event—the ruin of Babylon, who had
been a mother, nurſe, and neſt of idolatry, lewdneſs, and cruelty; (v. 2.)
for which fignal example of divine juſtice, they aſcribe ſalvation, and
glory, and honour, and power, unto our God. 3. The effect of theſe
their praiſes ; when the angels and ſaints cried Alleluia, her fire burned
more fiercely, and her smoke ascended for ever, and ever, v. 3. The
ſureſt way to have our deliverances continued and completed, is, to give
God the glory of what he has done for us : praiſing God for what we
have, is praying in the moſt effectual manner for what is yet further to
be done for us; the praiſes of the ſaints blow up the fire of God’s wrath
againſt the common enemy. , 4. The bleſſed harmony between the angels
and the faints in this triumphant ſong ; (v. 4.) the churches and their
miniſters take the melodious ſound from the aigels, and repeat it fall-
ing down, and worſhipping God, they cry, 4men ; Alleluia.
**
3. And a voice came out of the throne, ſaying, Praiſe
our God, all ye his ſervants, and ye that fear him, both
ſmall and great. 6, And I heard as it were the voice of

A. D. 95.
The Triumph of Saints.
REVELATION, XIX.
|-
a great multitude, and as the voice of many waters, and
as the voice of mighty thunderings, ſaying, Alleluia; for
the Lord God omnipotent reigneth. 7. Let us be glad
and rejoice, and give honour to him : for the marriage of
the Lamb is come, and his wife hath made herſelf ready.
8. And to her was granted, that ſhe ſhould be arrayed in
fine linen, clean and white: for the fine linen is the righte-
ouſneſs of ſaints. 9. And he ſaith unto me, Write, Bleſſed
are they which are called unto the marriage-ſupper of the
Lamb. And he faith unto me, Theſe are the true ſayings
of God. 10. And I fell at his feet to worſhip him. And
he ſaid unto me, See thou do it not : I am thy fellow-ſer-
vant, and of thy brethren that have the teſtimony of Jeſus:
worſhip God: for the teſtimony of Jeſus is the ſpirit of
prophecy.
The triumphant ſong being ended, an epithalamium, or marriage-ſong,
begins, v. 6. Here obſerve, -
I. The concert of heavenly muſic ; the chorus was large and loud, as
the voice of many waters, and of mighty thunderings. God is fearful in
no jarring ſtring, or key untuned, but pure and perfect melody.
II. The occaſion of this ſong; and that is, the reign and dominion of
that omnipotent God who has redeemed his church by his own blood, and is
now in a more public manner betrothing her to himſelf; (v. 7.) The
marriage of the Lamb is come. Some think this refers to the conver-
fion of the Jews, which they ſuppoſe will ſucceed the fall of Babylon;
others, to the general reſurrection : the former ſeems more probable.
Now,
1. You have here a deſcription of the bride; how ſhe appeared; not
in the gay and gaudy dreſs of the mother of harlots, but in fine linen,
clean and white, which is the righteouſneſs of ſaints ; in the robes of
Chriſt’s righteouſneſs, both imputed for juſtification, and imparted for
ſanétification; the stola, the white robe of abſolution, adoption, and in-
franchiſement; and the white robe of purity, and univerſal holineſs; she
had washed her robes, and made them white in the blood of the Lamb ; and
theſe her nuptial ornaments ſhe did not purchaſe by any price of her own,
but received them as the gift and grant of her bleſſed Lord.
2. The marriage-feaſt, which, though not particularly deſcribed, (as
Matth. 22. 4.) yet is declared to be ſuch as would make them all
happy, who were called to it, ſo called as to accept the invitation, a feaſt
made up of the promiſes of the goſpel, the true sayings of God, v. 9.
Theſe promiſes, opened, applied, ſealed, and earneſted by the Spirit of
God, in holy, euchariſtical ordinances, are the marriage-feaſt ; and the
whole collective body of all thoſe who partake of this feaſt, is, the bride,
the Lamb’s wife; they eat into one body, and drink into one Spirit, and
are not mere ſpectators or gueſts, but coaleſce into the eſpouſed party,
the myſtical body of Chriſt.
3. The tranſport of joy which the apoſtle felt in himſelf at this viſion;
he ſell down at the feet of the angel to worship him; ſuppoſing him to be
more than a creature, or having his thoughts at the preſent overpowered
by the vehemency of his affections; where obſerve, (1.) What honour
he offered to the angel; he fell at his feet, to worship him; this proſtra-
tion was a part of external worſhip, it was a poſture of proper adoration.
2.) How the angel refuſed it, and that was with ſome reſentment ;
* See thou do it not ; have a care what thou doeſt, thou art *"; a
wrong thing.” (3.) He gave a very good reaſon for his refuſal: “I
am thy fellow-servant, and of thy brethren that have the testimony of Jesus ;
I am a creature, thine equal in office, though not in nature; I, as an
angel and meſſenger of God, have the testimony of Jesus, a charge to be
a witneſs for him, and to teſtify concerning him; and thou, as an apoſtle,
having the Spirit ºf prophecy, halt the ſame testimony to give in ; and
therefore we are in this brethren, and fºllow servants.” (4.) He directs
him to the true and only Object of religious worſhip ; and that is, God;
“ lºorship God, and him alone.” This fully condemns the practice
both of the papiſts in worſhipping the elements of bread and wine, and
ſaints, and angels ; and the practice of the Socinians and Arians, who
do not believe that Chriſt is truly and by nature God, and yet pay him
religious worſhip ; * and this ſhews what wretched fig-leaves all their
* The Socinians of the preſent age are not chargeable with this mºney. Ed.
evaſions and excuſes are, which they offer in their own vindication; they
ſtand hereby convicted of idolatry by a meſſenger from heaven.
11. And I ſaw heaven opened, and behold, a white horſe;
and he that ſat upon him was called Faithful and True,
and in righteouſneſs he doth judge and make war. 12.
º eyes were as a flame of fire, and on his head were
many crowns; and he had a name written, that no man
knew, but he himſelf. 13. And he was clothed with a
veſture dipped in blood: and his name is called, The Word
of God. 14. And the armies which were in heaven, fol-
lowed him upon white horſes, clothed in fine linen, white
and clean. 15. And out of his mouth goeth a ſharp ſword,
that with it he ſhould ſmite the nations: and he ſhall rule
them with a rod of iron : and he treadeth the wine-preſs
of the fierceneſs and wrath of Almighty God. 16. And
he hath on his veſture and on his thigh a name written,
KING of KINGs, AND Lord of Lords. 17. And I ſaw an
angel ſtanding in the ſun; and he cried with a loud voice,
| ſaying to all the fowls that fly in the midſt of heaven,
praiſes; there is no diſcord in heaven ; the morning-ſtars ſing together;
Come and gather yourſelves together unto the ſupper of
the great God; 18. That ye may eat the fleſh of kings,
and the fleſh of captains, and the fleſh of mighty men,
and the fleſh of horſes, and of them that fit on them, and
the fleſh of all men, both free and bond, both ſmall and
great. 19. And I ſaw the beaſt, and the kings of the
earth, and their armies, gathered together to make war
againſt him that ſat on the horſe, and againſt his army.
20. And the beaſt was taken, and with him the falſe pro-
phet that wrought miracles before him, with which he
deceived them that had received the mark of the beaſt,
and them that worſhipped his image. Theſe both were
caſt alive into a lake of fire burning with brimſtone. 21.
And the remnant were ſlain with the ſword of him that
ſat upon the horſe, which ſword proceeded out of his
mouth : and all the fowls were filled with their fleſh.
No ſooner was the marriage ſolemnized between Chriſt and his church
by the converſion of the Jews, than the glorious Head and Huſband of
the church is called out to a new expedition; which ſeems to be the
great battle that was to be fought at Armageddon, foretold ch. 16. 16.
And here obſerve,
1. The deſcription of the great Commander ; (1.) By the feat of his
empire; and that is heaven : his throne is there, and his power and
authority are heavenly and divine. (2.) His equipage; he is again de-
ſcribed as fitting on a white horſe, to ſhew the equity of the cauſe, and
certainty of ſucceſs. (3.) His attributes; he is faithful and true to his
covenant and promiſe, he is righteous in all his judicial and military pro-
ceedings, he has a penetrating inſight into all the ſtrength and ſtratagems
of his enemies, he has a large and extenſive dominion, many crowns, for
he is King of kings, and Lord ºf lords. |...} His armour; and that is
a vesture dipt in blood; either his own blood, by which he purchaſed
this mediatorial power; or the blood of his enemies, over whom he has
always prevailed. (5.) His name; The IWord of God; a name that
none fully knows but himſelf: only this we know, that this Word was
God manifest in the flesh; but his perfections are incomprehenſible by
any creature.
2. The army which he commands; (v. 14.) a very large one, made
up of many armies; angels and ſaints followed his conduct, and reſembled
him in their equipage, and in their armour of purity and righteouſneſs;
choſen, and called, and faithful.
3. The weapons of his warfare—a sharp sword proceeding from his
mouth, (v. 15.) with which he smites the nations ; either the threaten-
ings of the written word, which now he is going to execute, or rather,
his word of command, calling on his followers to take a juſt revenge on
his and their enemies, who are now put into the wine-prºſs ºf the wrath of
God, to be trodden under foot by him.
A. D. 95.
4. The enſigns of his authority, his coat of arms—“ a name written
on his veſture and thigh, King of kings, and Lord of lords;” aſſerting
his authority and power, and the cauſe of the quarrel, v. 16. . . .
5. An invitation given to the fowls of heaven, that they ſhould come
and ſee the battle, and ſhare in the ſpoil and pillage of the field ;
(v. 17, 18.) intimating that this great deciſive engagement ſhould leave
the enemies of the church a feaſt for the birds of prey, and that all the
world ſhould have cauſe to rejoice in the iſſue of it.
6. The battle joined ; the enemy falls on with great fury, headed by
the beast, and the kings of the earth ; the powers of earth and hell gathered,
to make their utmoff effort, v. 19.
7. The vićtory gained by the great and glorious Head of the church ;
the beast and the false prophet, the leaders of the army, were taken pri-
foners, both he who led them by power, and he who led them by policy
and falſehood, theſe are taken and cast into the burning lake, made inca-
pable of moleſting the church of God any more ; and their followers,
whether officers or common ſoldiers, are given up to military execution,
and made a feaſt for the fowls of heaven. Though the divine vengeance
will chiefly fall upon the beast, and the falſe prophet, yet it will be no ex-
cuſe to thoſe who fight under their banner, that they only followed their
leaders, and obeyed their command ; ſince they would fight for them,
they muſt fall and periſh with them. “Be wiſe now therefore, O ye
kings, be inſtructed, ye rulers of the earth; kiſs the Son, leſt he be
angry, and ye periſh from the way,” Pſ. 2. 10, 12.
N. CHAP. XX.
This chapter is thought by ſome, to be the darkest part of all this prophecy :
it is very probable that the things contained in it are not yet accomplished :
and therefore it is the wiser way to content ourselves with general obser-
vations, than to be positive and particular in our explications of it. Here
we have an account, I. Qf the binding of Satan for a thousand years,
v. 1..3. II. The reign of the saints with Christ for the same time,
v. 4..6. III. Qf the loosing of Satan, and the conflict of the church
with Gog and Magog, v. 7... 10. IV. Qf the day of judgment,
v. 11, &c.
1. Aº 'ſaw an angel come down from heaven, having
the key of the bottomleſs pit, and a great chain in
his hand. 2. And he laid hold on the dragon, that old
Íerpent, which is the Devil, and Satan, and bound him a
thouſand years,
and ſhut him up, and ſet a ſeal upon him, that he ſhould
deceive the nations no more, till the thouſand years ſhould
be fulfilled : and after that he muſt be looſed for a little
ſeaſon. *
We have here a prophecy of the binding of Satan for a certain term
of time, in which he ſhould have much leſs power, and the church much
more peace than before. . The power of Satan was broken in part by
the ſetting up of the goſpel-kingdom in the world, it was further re-
duced by the empire’s becoming chriſtian, it was yet further broken by
the downfall of the myſtical Babylon ; but ſtill this ſerpent had many
heads, and when one is wounded, another has life remaining in it. Here
we have a further limitation and diminution of his power; where ob-
ferve, 1. To whom this work of binding Satan is committed—to an
angel from heaven. It is very probable that this angel is no other than
the Lord Jeſus Chriſt ; the deſcription of him will hardly agree with
any other; he is one who has power to bind the strong man armed, to
cast him out, and to ſpoil his goods ; and therefore muſt be stronger than
he, 2. The means he makes uſe of in this work; he has a chain, and a
#ey; a great chain to bind Satan, and the key of the priſon in which he
was to be confined. Chriſt never wants proper powers and inſtruments
to break the power of Satan, for he has the powers of heaven, and the
keys of hell. 3. The execution of this work, v. 2, 3. (1.) “He laid
hold on the dragon, that old ſerpent, which is the Devil, and Satan.”
Neither the ſtrength of the dragon, nor the ſubtlety of the ſerpent, was
ſufficient to reſcue him out of the hands of Chriſt; he caught hold, and
kept his hold. And, (2.) He cast him into the bottomleſs pit caſt him
down with force, and with a juſt vengeance, to his own place and priſon,
from which he had been permitted to break out, and diſturb the churches,
and deceive the nations ; now he is brought back to that priſon, and
REVELATION, XX.
3. And caſt him into the bottomleſs pit,
The Binding of Satan.
there laid in chains. (3.) He is shut up, and a seal set upon him ; Chriſt
ſhuts, and none can open ; he ſhuts by his power, ſeals by his autho-
rity; and his lock and ſeal even the devils themſelves cannot break open.
(4.) We have the term of this confinement of Satan—a thouſand years;
after which, he was to be looſed again for a little season. The church
ſhould have a confiderable time of peace and proſperity, but all her trials.
were not yet over. -
4. And I ſaw thrones, and they ſat upon them, and
judgment was given unto them: and I ſaw the ſouls of
them that were beheaded for the witneſs of Jeſus, and for
the word of God, and which had not worſhipped the
beaſt, neither his image, neither had received his mark
upon their foreheads, or in their hands ; and they lived
and reigned with Chriſt a thouſand years. 5. But the
reſt of the dead lived not again until d: thouſand years
were finiſhed. This is the firſt reſurreótion. 6. Bleſſed
and holy is he that hath part in the firſt reſurreótion:
on ſuch the ſecond death hath no power, but they ſhall be
prieſts of God and of Chriſt, and ſhall reign with him a
thouſand years. $
We have here an account of the reign of the ſaints for the ſame ſpace
of time in which Satan continued bound; and here obſerve, J. Who
they were, that received ſuch honour—thoſe who had ſuffered for Chriſt,
and all who had faithfully adhered to him, not receiving the mark of the
beast, nor worſhipping his image ; all who had kept themſelves clear of
pagan and papal idolatry. 2. The honour beſtowed upon them ; (1.)
They were raiſed from the dead, and reſtored to life. This may be
taken either literally, or figuratively; they were in a civil and political
ſenſe dead, and had a political reſurrečtion ; their liberties and privileges
were revived and reſtored. (2.) Thrones, and power of judgment, were
given to them ; they were poſſeſſed of great honour, and intereſt, and
authority ; I ſuppoſe, rather of a ſpiritual, than of a ſecular nature. (3.)
They reigned with Christ a thousand years. They who suffer with Christ,
shall reign with Christ ; they ſhall reign with him in his ſpiritual and,
heavenly kingdom, in a glorious conformity to him in wiſdom, righte-
ouſneſs, and holineſs, beyond what had been known before in the world;
this is called the first reſurrection, which none but thoſe who have ferved
Chriſt, and ſuffered for him, ſhall be favoured with. As for the wicked,
they ſhall not be raiſed up, and reſtored to their power again, till Satan
be let looſe ; this may be called a resurrection, as the converſion of the
Jews is ſaid to be life from the dead. 3. The happineſs of theſe ſer-
vants of God is declared. (1.) They are bleſſed and holy, v. 6. Nome
can be blessed but they that are holy ; and all that are holy ſhall be
blessed. Theſe were holy as a ſort of firſt-fruits to God in this ſpiritual
resurrection, and as ſuch blessed by him. (2.) They are ſecured from
the power of the second death. We know ſomething of what the first
death is, and it is awful; but we know not what this second death is ;
it muſt be much more dreadful ; it is the death of the ſoul, eternal ſepa-
ration from God. The Lord grant we may never know what it is by
experience; they who have had experience of a ſpiritual resurrection,
are ſaved from the power of the second death.
7. And when the thouſand years are expired, Satan.
ſhall be looſed out of his priſon. 8. And ſhall go out to
deceive the nations which are in the four quarters of the
earth, Gog and Magog, to gather them together to battle:
the number of whom is as the ſand of the ſea. 9. And
they went up on the breadth of the earth, and compaſſed
the camp of the ſaints about, and the beloved city; and *
fire came down from God out of heaven, and devoured
them. IO. And the devil, that deceived them, was caſt
into the lake of fire and brimſtone, where the beaſt and
the falſe prophet are, and ſhall be tormented day and night
for ever and ever. -
Here we have an account of the return of the church’s troubles, and
another mighty conflićt very ſharp, but ſhort and deciſive. Obſerve, 1.
A.D. 95. REVELATION, xx, xxi. The univeral Judgment.
The reſtaints laid for a long time on Satan, are at length taken off. [.. the dead, small and great; b th young and old, low and high, poor and
While this world laſts, Satan’s power in it will not be wholly deſtroyed; rich. None are ſo mean but they have ſome talents to account for ; and
it may be limited and leſſened, but he will have ſomething ſtill to do for || none ſo great as to avoid the juriſdićtion of this court; not only thoſe
the diſturbance of the people of God. 2. No ſooner is Satan let looſe, that are found alive at the coming of Chriſt, but all who have died be-
than he falls to his old work, deceiving the nations, and ſo ſtirring them ||fore ; the grave ſhall ſurrender the bodies of men, hell ſhall ſurrender the
up to make a war with the ſaints and ſervants of God, which they would || ſouls of the wicked, the ſea ſhall ſurrender the many who ſeemed to have
never do, if he had not firſt deceived them; they are deceived both as to || been loſt in it. All theſe are the king’s priſons, and he will cauſe them
the cauſe they engage in, they believe it to be a good cauſe, when it is to ſet forth their priſoners. 4. The rule of judgment ſettled; the books
indeed a very bad one ; and they are deceived in the iſſue, they expect to || were opened. What books? The book of God’s omniſcience, who is
be ſucceſsful, but are ſure to loſe the day. 3. His laſt efforts ſeem to || greater than our conſciences, and knows all things. There is a book of
be the greateſt; the power now permitted to him, ſeems to be more un- || remembrance with him both for good and bad; and the book of the fin-
limited than before; he has now liberty to beat up for his volunteers in ner’s conſcience, which, though formerly ſecret, will now be opened; and
all the four quarters of the earth, and he raiſed a mighty army, the number || another book ſhall be opened—the book of the ſcriptures, the ſtatute-book
of which was as the sand of the sea, v. 8, 4. We have the names of || of heaven, the rule of life; this book is opened, as containing the law,
the principal commanders in this army under the dragon—Gog and || the touchſtone by which the hearts and lives of men are to be tried;
Magog. We need not be too inquiſitive as to what particular powers || this book determines matter of right, the other books give evidence of
are meant by theſe names, fince the army was gathered from all parts of || matters of fact; ſome, by the other book, called the book of life, under-
the world : theſe names are found in other parts of ſcripture. Magog || ſtand the book of God’s eternal counſels; but that does not ſeem to
we read of in Gen. 10. 2. He was one of the ſons of Japheth, and || belong to the affair of judgment ; in eternal election God does not act
peopled the country called Syria, from which his deſcendants ſpread into judicially, but with abſolute, ſovereign, freedom. 5. The cauſe to be
many other parts. Of Gog and Magog together we only read in Ezek. || tried; and that is, the works of men, what they have done, and whether
38. 2. a prophecy from whence this in the Revelation borrows many of || it be good or evil; by their works men shall be justifted, or condemned ;
its images. 5. We have the march and military diſpoſition of this for- || for though God knows their ſtate and their principles, and looks chiefly
midable army; (v. 9.), “They went up on the breadth of the earth, at theſe, yet, being to approve himſelf to angels and men as a righteous
and compaſſed the camp of the ſaints about, and the beloved city, that is, God, he will try their principles by their pračtices, and ſo will be justifted
the ſpiritual Jeruſalem, in which the moſt precious intereſts of the people || when he speaks, and clear when he judges. 6. The iſſue of the trial and
of God are lodged, and therefore to them a beloved city. The army of ||judgment; and that will be according to the evidence of faët, and rule
the ſaints is deſcribed as drawn forth out of the city, and lying under the of judgment ; all thoſe who have made a gºvenant with death, and an
wails of it, to defend it ; they were encamped.about Jeruſalem; but the agreement with hell, ſhall then be condemned with their infernal confede-
army of the enemy was ſo much ſuperior to that of the church, that they | rates, caſt with them into the lake offire, as not being entitled to eternal
compaſſed them and their city about. 6. You have an account of the life, according to the rules of life laid down in the ſcripture; but thoſe
battle, and the iſſue of this war; Fire came down from God out of heaven, || whoſe names are written in that book, that is, thoſe that are juſtified and
and devoured the enemy. Thus the ruin of Gog and Magog is foretold ; acquitted by the goſpel, ſhall then be juſtified and acquitted by the
(Ezek. 38, 22.) “I will rain upon him, and upon his bands an over- || Judge, and ſhall enter into eternal life, having nothing mºre to fear from
flowing rain, and great hailſtones, and fire and brimſtone.” God would, death, or hell, or wicked men ; for theſe are all deſtroyed together. Let
in an extraordinary and more immediate manner, fight this laſt and deci- || it be our great concern to fee on what terms we ſtand with our Bibies,
five battle for his people, that the vićtory might be complete, and the whether they juſtify us or condemn us now ; for the Judge of all will
glory redound to himſelf. 7. The doom and puniſhment of the grand | proceed by that rule ; Christ shall judge the secrets of all men according
enemy, the Devil; he is now cast into hell, with his two great officers, to the gospel. Happy are they who have ſo ordered and ſtated their
the beast and the false prophet, tyranny and idolatry, and that not for any | cauſe according to the goſpel, as to know beforehand that they ſhall be
term of time, but to be there tormented night and day, for ever and ever, juſtified in the great day of the Lord
11. And I ſaw a great white throne, and him that ſat - CHAP. XXI.
OI) it, from whoſe face the earth and the heaven fled Hitherto, the prophecy of this book has preſented to us a very remarkable
o * * *s - e mixture of light and shade, prosperity and adversity, mercy and judg-
s, away 3 and there was found no p lace for them. 12. And ment, in the conduct of Divine Providence toward the church in the
º I ſaw the dead, ſmall and great, ſtand before God; and world, now, at the close of all, the day breaks, and the shadows flee
* the books were opened : and another book was opened, away; a new world now appears, the former being passed away. Some
which is the book of life : and the dead were judged Out are willing to understand all that is said in these two last chapters, of the
• . * h •: tº sº state of the church even here on earth, in the glory of the latter days;
of thoſe things which were written in the books, accord- but others, more probably, take it as a representation ºf the perfect and
ing to their works. 13. And the ſea gave up the dead | triumphant state of the church in heaven. Let but the ſailful saints
which were in it; and death and hell delivered up the and servants of God wait a while, and they shall not only see, but enjoy,
dead which were in them : "and they Welle judged every the perfect, holineſs, and Happineſs of that world. In this chapter you
man according to their works. 14. And death and hell have, I. An introduction to the vision of the new Jerusalem, v. 1...9.
º tº a - - II. The vision itself, v. 10, &c. e
were caſt into the lake of fire. This is the ſecond death. - h : for th
13. And whoſoever was not found written in the book of 1. A NDI ſaw a new heaven and a new earth; for the
life was caſt into the lake of fire. . § firſt heaven and the firſt earth were paſſed away ;
. ~ * f & tº * tº | and there was no more ſea. 2. And I John ſaw the holy
The utter deſtruction of the Devil’s kingdom very properly leads to city, new Jeruſalem, coming down from God out of hea-
an account of the day of judgment, which will determine every man’s ... }\ri * * | * * * * g
everlaſting ſtate ; and we may be aſſured there will be a judgment, when Ven, prepared as a bride adorned for her huſband. 3. And
we ſee the prince of this world is judged, John 16, 11. This will be a | I heard a great voice out of heaven ſaying: Behold, the
great day, the great day, when all shall appear before the judgment ſeat of tabernacle of God is with men, and he will dwell with
Christ. The Lord help us firmly to believe this doćtrine of the judgment || them, and they ſhall be his people, and God himſelf ſhall
to come 1 It is a doćtrine that made Felix tremble. Here we have a de- © (e xzi
ſcription of it; where obſerve, 1. We behold the throne, and tribunal of be with them, and be their God. 4. And God ſhall wipe
judgment, great and white, very glorious, and perfeótly juſt and righteous. |away all tears from their eyes; and there ſhall be no more
The throne of iniquity, that establishes wickedneſs by a law, has no fellow- || death, neither ſorrow, nor Crying, neither ſhall there be
ſhip with this righteous throne and tribunal. 2. The appearance of the any more pain : for the former things 2IC paſſed away. 5.
Judge, and that is, the Lord Jeſus Chriſt, who then puts on ſuch ma- wº : -
jeſty and terror, that “the earth and the heaven fled from his face, and And he that ſat upon the throne, ſaid, Behold, I make all
there was no place found for them;” there is a diſſolution of the whole things new. And he ſaid unto me, Write : for theſe
frame of nature, 2 Pet. 3, 10. 3. The perſons to be judged ; (v. 12.)" words are true and faithful. 6. And he ſaid unto me. It
Vol. V. No. 108. - r h 8 S
their perfeót happineſs; then he will fully anſwer the charaćter of the
: * 3: . . - ..." ... .
* : . . . : . . º: 3' - *
t
. . . . . . .
is done. I am Alpha and Omega, the beginning and the
end. I will give unto him that is athirſt, of the fountain
of the water of life freely. 7. He that overcometh, ſhall
inherit all things; and I will be his God, and he ſhall be
my ſon. 8. But the fearful, and unbelieving, and the
abominable, and murderers, and whoremongers, and for-
cerers, and idolaters, and all liars, ſhall have their part in
the lake which burne
the ſecond death.
We have here a more general account of the happineſs of the church
of God in the future ſtate, by which it ſeems moſt ſafe to underſtand the
heavenly ſtate. - -
1. A new world now opens to our view ; (v. 1.) I saw a new heaven
and a new earth; that is, a new univerſe; for we ſuppoſe the world to
be made up of heaven and earth. By the new earth we may underſtand
a new ſtate for the bodies of men, as well as a heaven for their ſouls.
This world is not now newly created, but newly opened, and filled with
all thoſe who were the heirs of it. The new heaven, and the new earth,
will not then be diſtinét ; the very earth of the ſaints, their glorified
bodies, will now be ſpiritual and heavenly, and ſuited to thoſe pure and
bright manſions. To make way for the commencement of this new
world, the old world, with all its troubles and commotions, passed away.
2. In this new world the apoſtle ſaw the holy city, the new Jeruſalem,
coming down from heaven, not locally, but as to its original : this new
Jerusalem is the church of God in its new and perfect ſtate, prepared as
a bride adorned for her husband, beautified with all perfection of wiſdom
and holineſs, meet for the full fruition of the Lord Jeſus Chriſt in glory.
3. The bleſſed preſence of God with his people is here proclaimed
and admired; (v. 3.) “I heard a great voice out of heaven, ſaying,
Behold, the tabernacle of God is with men,” &c. Obſerve, {}} The
preſence of God with his church is the glory of the church. (2.) It is
matter of wonder that a holy God ſhould ever dwell with any of the
children of men. (3.) The preſence of God with his people in heaven
will not be interrupted as it is on earth, but he will dwell with them
continually. (4.) The covenant, intereſt, and relation, that there are
now between God and his people, will be filled up and perfected in hea-
ven. They shall be his people; their ſouls ſhall be affimilated to him,
|
th with fire and brimſtone: which is
filled with all the love, honour, and delight in God, that their relation
to him requires; this ſhall be their perfect holineſs, and he will be their
God; God himself will be their God; his immediate preſence with them,
his love fully manifeſted to them, and his glory put upon them, will be
relation on his part, as they ſhall do on their part. -
4. This new and bleſſed ſtate will be free from all trouble and ſorrow;
for, (1.) All the effects of former trouble ſhall be done away : they
have been before in tears, by reaſon of fin, of afflićtion, of the calamities
of the church ; but now all tears shall be wiped away; no ſigns, no re-
membrance of former ſorrows ſhall remain, any further than to make
REVELATION, XXL
The new Jeruſalem.
beginning to the world, and to his church, it will be his glory to finiſh
| the work begun, and not to leave it imperfeót. As his power and will
were the firſt cauſe of all things, his pleaſure and glory are the last end,
their preſent felicity the greater. God himſelf, as their tender Father,
... with his kind hand, shall wipe away the tears of his children; and they
would not have been without thoſe tears, when God shall come and wipe
them away." (2.). All the cauſes of future ſorrow ſhall be for ever re-
moved; There shall be neither death, nor pain; and therefore no sorrow
nor crying; theſe are things incident to that ſtate in which they were
before, but now alt.ſormer things are paſſed away. , - !
5. The truth and certainty of this bleſſed ſtate are ratified by the |
word and promiſe of God, and ordered to be committed to writing, as
matter of perpetual record, v. 5, 6. The ſubječt-matter of this viſion is
ſo great, and of ſo great importance to the church and people of God,
that they have need of the fulleſt aſſurances of it; and God therefore
from heaven repeats and ratifies the truth thereof. Beſides, many ages
muſt paſs between the time when this viſion was given forth, and the
accompliſhment of it, and many great trials muſt intervene ; and there-
fore God would have it committed to writing, for perpetual memory,
and continual uſe to his people. Obſerve, (1.) The certainty of the
promiſe averred; These words are faithful and true; and it follows, It is
done ; as ſure as if it were done already. We may and ought to take
God’s promiſe as preſent payment; if he has ſaid, he makes all things
new ; it is done. (2.) He gives us his titles of honour as a pledge or
ſurety of the full performance, even thoſe titles of Alpha and Omega, the
Beginning and the End. As it was his glory, that he gave the riſe and
and he will not loſe his deſign ; for then he would no longer be the
Alpha and Omega. Men may begin deſigns which they can uever bring
to perfection; but the counsel of God shall sland, and he will dº all his
pleaſure. (3.) The defites of his people toward this bleſſed itate, are
another evidence of the 'truth and certainty of it : they thirt after a ſtate
of finleſs perfection, and the uninterrupted enjoyment of God ; aud
God has wrought in them theſe longing defires which cannot be ſatisjed
with any thing elſe, and therefore would be the torment of the ſoul if t.ey
were diſappointed ; but it would be inconſiſtent with the goºd refs of
God, and his love to his people, to create in them holy and heavenly
deſires, and then deny them their proper ſatisfaction; and therefore they
may be aſſured, when they have overcome their preſent difficulties, he will
ive them of the fountain of the water of life freely. -
3. 6. The {:}; of ºſ. ###. and illuſtrated, (1.)
By the freeneſs of it; it is the free gift of God; he gives of the water of
life freely; this will not make it leſs, but more grateful to his people.
(2.) The fulneſs of it; the people of God then lie at the fountain-head
of all bleſſedneſs, they inherit all things; (v. 7.) enjoying God, they
enjoy all things, he is All in all. (3.) By the tenure and title by which
they enjoy this bleſſedneſs; by right of inheritance, as the sons of God;
a title of all others the moſt honourable, as reſulting from ſo near and
endeared a relation to God himſelf, and the moſt ſure and indefeaſible,
that can no more ceaſe than the relation from which it reſults. (4.
By the vaſtly different ſtate of the wicked ; their miſery helps to illuſ-
trate the glory and bleſſedneſs of the ſaints, and the diſtinghiſhing good-
neſs of God toward them, v. 8. Here obſerve, [1..] The fins of thoſe
who periſh, among which are firſt mentioned their cowardlineſs and un-
belief. The fearful lead the van in this black liſt; they durſt not en-
counter the difficulties of religion, and their ſlaviſh fear proceeded from
their unbelief; but thoſe who were ſo daſtardly as not to dare to take
up the croſs of Chriſt, and diſcharge their duty to him, were yet ſo deſ.
perate as to run into all manner of abominable wickedneſs—murder, adul-
tery, ſorcery, idolatry, and lying. [2.] Their puniſhment : “ They
have their part in the lake that burns with fire and brimſtone: which is
the ſecond death.” First, They could not burn at a ſtake for Chriſt,
but they muſt burn in hell for ſin. Secondly, They muſt die another
death after their natural death; the agonies and terrors of the firſt death
will confign them over to the far greater terrors and agonies of eternal
death ; to die and to be always dying. Thirdly, This miſery will be
their proper part and portion, what they have juſtly deſerved, what they
have in effect choſen, and what they have prepared themſelves for by their
fins. Thus the miſery of the damned will illuſtrate the bleſſedneſs of
thoſe that are ſaved, and the bleſſedneſs of the ſaved will aggravate the
miſery of thoſe that are damned. *
9. And there came unto me one of the ſeven angels
who had the ſeven vials full of the ſeven laſt plagues, and
talked with me, ſaying, Come hither, I will ſhew thee
the bride, the Lamb's wife. 10, And he carried me away
in the ſpirit to a great and high mountain, and ſhewed
|me that great city, the holy Jeruſalem, deſcending out of
heaven from God, 11. Having the glory of God: and
her light was like unto a ſtone moſt precious, even like a
jaſper-ſtone,' clear as cryſtal; 12. And had a wall great
and high, and had twelve gates, and at the gates twelve
angels, and names written thereon, which are the names of
the twelve tribes of the children of Iſrael: 13. On the
eaſt three gates; on the north three gates; on the ſouth
three gates; and on the weſt three gates. 14. And the
wall of the city had twelve foundations, and in them the
names of the twelve apoſtles of the Lamb. 15. And he
that talked with me had a golden reed to meaſure the
city, and the gates thereof, and the wall thereof. , 16.
And the city lieth four-ſquare, and the length is as large
as the breadth: and he meaſured the city with the reed,
twelve thouſand furlongs. The length and the breadth
* > ...”.
A.D. 95.
and the height of it are equal. 17. And he meaſured the
waly thereof, an hundred and forty and four cubits, accord-
ing to the meaſure of a man, that is, of the angel. 18.
And the building of the wall of it was of jaſper; and the
city was pure gold, like unto clear glaſs. 19. And the
foundations of the wall of the city were garniſhed with all
manner of precious ſtones. The firſt foundation was jaſ.
per; the ſecond, ſapphire; the third, a chalcedony; the
fourth, an emerald; 20. The fifth, ſardonyx; the fixth,
ſardius; the ſeventh, chryſolite; the eighth, beryl; the
ninth, a topaz; the tenth, a chryſopraſus; the eleventh,
a jacinth; the twelfth, an amethyſt. 21. And the twelve
gates were twelve pearls; every ſeveral gate was of one
pearl; and the ſtreet of the city was pure gold, as it were
tranſparent glaſs.
We have already confidered the introdućtion to the viſion of the new
Jeruſalem in a more general idea of the heavenly ſtate; we now come to
the viſion itſelf; where obſerve,
I. The perſon that opened the viſion to the apoſ le—one of the ſeven
angels, that had the ſeven vials full of the ſeven last plag tes, v. 9. God
has a variety of work and employment for his holy angels; ſometimes
they are to found the trumpet of Divine Providence, and give fair warm-
ing to a careleſs world; ſometimes they are to pour out the vials of God’s
anger upon impenitent finners; and ſometimes to diſcover things of a
heavenly nature to thoſe that are the heirs of salvation ; they readily exe-
cute every commiſſion they receive from God; and when this world ſhall
be at an end, yet the angels ſhall be employed by the great God in pro-
per pleaſant work to all eternity.
II. The place from which the apoſtle had this glorious view and pro-
ſpect: he was taken, in ecſtaſy, into a high mountain ; from ſuch fitua-
tions men uſually have the moſt diſtinct views of adjacent cities; they
who would have clear views of heaven, muſt get as near heaven as they
can, into the mount of viſion, the mount of meditation and faith, from
whence, as from “the top of Piſgah, they may behold the goodly land
of the heavenly Canaan.”
III. The ſubječt-matter of the viſion—the bride, the Lamb's wife,
ſº 10.) that is, the church of God in her glorious, perfeót, triumphant
ate, under the reſemblance of Jeruſalem, having the glory of God ſhining
in its luſture, as uror ſplendet radiis mariti-the bride comely through the
comelineſs put on her by her Husband; glorious in her relation to Chriſt,
in his image now perfeóted in her, and in his favour ſhining upon her ;
and now we have a large deſcription of the church triumphant under the
emblem of a city, far exceeding in riches and ſplendor all the cities of
this world; and this new Jeruſalem is here repreſented to us, both in the
exterior and the interior part of it. -
1. The exterior part of the city—the wall, and the gates; the wall for
ſecurity, and the gates for entrance.
(1.) The wall for ſecurity. Heaven is a ſafe ſtate; thoſe that are
there, are incloſed with a wall, that ſeparates them, and ſecures them
from all evils and enemies: now here, in the account of the wall, we ob-
ſerve, [1..] The height of it, which, we are told, is very high, ſeventy
gards, (v. 17.) ſufficient both for ornament and ſecurity. [2.] The
matter of it ; it was as jaſper ; a wall all built of the moſt precious ſtones,
for firmneſs and luſtre; (v. 11.) this city has a wall that is impregnable
as well as precious. [3.] The form of it was very regular and uniform ;
it was four-square, the length as large as the breadth. In the new Jeru-
ſalem all ſhall be equal in purity and perfection; there ſhall be an abſolute
uniformity in the church triumphant ; a thing wanted and wiſhed for on
earth, but not to be expected till we come to heaven. [4.] The mea-
ſure of the wall; (v. 15, 16.) twelve thousand jurlongs each way, each
ſide, which is forty-eight thouſand furlongs in the whole compaſs, or
fifteen hundred German miles ; here is room ſufficient for all the people
of God; many manſions in their Father’s houſe. [5.] The foundation
of the wall, for heaven is a city that hath her foundations; (v. 19.) the
promiſe and power of God, and the purchaſe of Chriſt, are the ſtrong
foundations of the church’s ſafety and happineſs ; the foundations are
deſcribed by their number, and by their matter; by their number—
twelve; alluding to the twelve apoſtles, (v. 14.) whoſe goſpel-doëtrines
are the foundations upon which the church is built, Christ himſelf being the
chigſ Corner-stone ; and as to the matter of theſe foundations, it was
various and precious, ſet forth by twelve forts of precious ſtones, denoting
REVELATION, XXI.
i
*
The new Jeruſalem,
the variety and excellency of the doćtrines of the goſpel, or of the graces
of the Holy Spirit, or the perſonal excellencies of the Lord Jeſus Chriſt.
(2.) The gates for entrance. Heaven is not inacceſſible; there is a
way opened into the holieſt of all ; there is a free admiſſion to all thoſe
that are ſam&tified; they ſhall not find themſelves ſhut out. Now as to
theſe gates, obſerve, [1..] Their number; they are twelve gates, answer-
ing to the twelve tribes of Israel. All the true Iſrael of God ſhall have
entrance into the new Jeruſalem, as every tribe had into the earthly Je-
ruſalem. [2.] Their guards which were placed upon them—twelve
angels; to admit and receive the ſeveral tribes of the ſpiritual Iſrael, and
to keep out others. [3.] The inſcription on the gates—the names of
the twelve tribes ; to ſhew they have a right to the tree of life, and to
enter through the gates into the city. [4.] The ſituation of the gates.
As the city had four equal fides, anſwering to the four quarters of the
world, eaſt, weſt, north, and ſouth ; ſo in each ſide there were three
gates, ſignifying that from all quarters of the earth there ſhall be ſome
who ſhall get ſafe to heaven and be received there, and that there is as free
entrance from one part of the world as from the other ; for in Christ
there is neither Jew, nor Greek, Barbarian, Scythian, bond, nor free :
men of all nations, and languages, who believe on Chriſt, have by him
acceſs to God in grace heréºnd in glory hereafter. [5.] The mate-
rials of theſe gates; they were all of pearls, and yet with great variety,.
every gate one pearl; either one fingle pearl of that vaſt bigneſs, or one
fingle ſort of pearl. Chriſt is the Pearl of great price, and he is our
Way to God. There is nothing magnificent enough in this world fully
to ſet forth the glory of heaven. Could we, in the glaſs of a ſtrong ima-
gination, contemplate ſuch a city as is here deſcribed, even as to the
exterior part of it, ſuch a wall, and ſuch gates, how amazing, how glori-
ous, would the proſpect be And yet this is but a faint and dim repre-
ſentation of what heaven is in itſelf. -
22. And I ſaw no temple therein: for the Lord God
Almighty and the Lamb are the temple of it. 23. And
the city had no need of the ſun, neither of the moon, to
ſhine in it: for the glory of God did lighten it, and the
Lamb is the light thereof. 24. And the nations of them
which are ſaved, ſhall walk in the light of it: and the
kings of the earth do bring their glory and honour into it.
25. And the gates of it ſhall not be ſhut at all by day: for
there ſhall be no night there. 26. And they ſhall bring
the glory and honour of the nations into it. 27...And
there ſhall in no wiſe enter into it any thing that defileth,
neither whatſoever worketh abomination, or maketh a lie:
but they who are written in the Lamb's book of life.
Now we come to take a view of the interior part of the new Jeruſalem.
You have ſeen its ſtrong wall, and ſtately gates, and glorious guards ;
now we are to be led through the gates into the city itſelf ; and the firſt
thing which we obſerve there, is, the ſtreet of the city, which was pure
gold, like tranſparent glaſs, v. 21. The ſaints in heaven tread upon gold.
The new Jeruſalem has its ſeveral ſtreets. There is the moſt exačt order
in heaven; every ſaint has his proper manſion. There is converſe in
heaven; the ſaints are then at reſt; but it is not a mere paſſive reſt ; it
is not a ſtate of ſleep and inačtivity, but a ſtate of delightful motion ;
the nations that are ſaved, walk in the light of it : they walk with Chriſt
in white ; they have communion not only with God, but with one an-
other; and all their ſteps are firm and clean, they are pure and clear as
gold and tranſparent glaſs. º º
1. The temple of the new Jeruſalem, which was no material temple,
made with men's hands, as that of Solomon and Zerubbabel, but a tem-
ple altogether ſpiritual and divine; for the Lord God Almighty, and the
Lamb, are the temple thereof. There the ſaints are above the need of
ordinances, which were the means of their preparation for heaven. When
the end is attained, the means are no longer uſeful. Perfect and imme-
diate communion with God will more than ſupply the place of goſpel-
inſtitutions. i
2. The light of this city. Where there is no light, there can be no
luſtre, nor pleaſure. Heaven is the inheritance of the ſaints in light. But
what is that light : There is no ſun nor moon ſhining there, v. 23. Light
is ſweet, and a pleaſant thing it is to behold the ſun. What a diſmal
world would this be, if it were not for the light of the fun! What is
there in heaven, that ſupplies the want of it? There is no want of the
light of the ſun; for the glory of God lightens that city, and the Lamè is
the Light thereof. God in Chriſt will be an everlaſting Fountain of
knowledge and joy to the ſaints in heaven; and if ſo, there is no need of
the fun or moon, any more than we here need to ſet up candles at noon
day, when the ſun ſhineth in its ſtrength. -
3. The inhabitants of this city; they are deſcribed here ſeveral ways.
(1.) By their numbers—whole nations of ſaved ſouls; ſome out of all
nations, and many out of ſome nations. All thoſe multitudes who were
ſealed on earth, are ſaved in heaven. (2.) By their dignity—ſome of
the kings and princes of the earth : great kings. God will have ſome
of all ranks and degrees of men to fill the heavenly manſions, high and
low ; and when the greateſt kings come to heaven, they will ſee all their
former honour and glory ſwallowed up of this heavenly glory that ſo
much excels. (3.) Their continual acceſſion and entrance into this city;
The gates shall never be shut. There is no night, and therefore no need
of ſhutting up the gates. Some one or other is coming in every hour
and moment ; and thoſe that are ſanétified, always find the gates open ;
they have an abundant entrance into the kingdom. s
4. The accommodations of this city; all the glory and honour of the
nations shall be brought into it, whatever is excellent and valuable in
this world, ſhall be there enjoyed in a more refined kind, and to a far
greater degree; brighter crowns, a better and more enduring ſubſtance,
more ſweet and ſatisfying feaſts, a more glorious attendance, a truer ſenſe
of honour, and far higher poſts of honour, a more glorious temper of
mind, and a form and a countenance more glorious than ever were known
in this world. - - -
5. And lastly, the unmixed purity of all who belong to the new Jeru-
ſalem, v. 27. (l.) There the ſaints ſhall have no impure thing remain
in them. In the article of death they ſhall be cleanſed from every thing
that is of a defiling nature. Now they feel a ſad mixture of corruption
with their graces, which hinders them in the ſervice of God, interrupts
their communion with him, and intercepts the light of his countenance;
but, at their entrance into the holy of holies, they are waſhed in the laver
of Chriſt’s blood, and preſented to the Father without ſpot. (2.) There
the ſaints ſhall have no impure perſons admitted among them. In the
earthly Jeruſalem there will be a mixed communion, after all the care
that can be taken; ſome roots of bitterneſs will ſpring up to trouble and
defile chriſtian ſocieties; but in the new Jeruſalem there is a ſociety per-
fečtly pure ; free, [1..] From ſuch as are openly profane. There are
none admitted into heaven, who work abominations. In the churches
on earth, ſometimes abominable things are done, ſolemn ordinances pro-
faned, and proſtituted to men openly vicious, for worldly ends; but ao
fuch abominations can have place in heaven. . [2.] Free from hypocrites,
ſuch as make lies, ſay they are Jews; and are not, but do lie. Theſe
will creep into the churches of Chriſt on earth, and may lie concealed
there a long time, perhaps all their days ; but they cannot intrude into
the new Jeruſalem, which is wholly reſerved for thoſe that are called,
and choſen, and faithful ; who are all written, not only in the regiſter of
the viſible church, but in the Lamb's book of life.
- ,- CHAP, XXII.
In this chapter, we have, I. A further description of the heavenly state of
the church, v. 1.5. II. A confirmation of this and all the other viſions
of this book, v. 6...19. III. The concluſion, v. 20, 21.
1. A* he ſhewed me a pure river of water of life,
4A clear as cryſtal, proceeding out of the throne of
God and of the Lamb. 2. In the midſt of the ſtreet of
it, and of either ſide the river, was there the tree of life,
which bare twelve manner of fruits, and yielded her fruit
every month : and the leaves of the tree were for the
healing of the nations. 3. And there ſhall be no more
curſe: but the throne of God and of the Lamb ſhall be in
it ; and his ſervants ſhall ſerve him : 4. And they ſhall
ſee his face; and his name ſhall be in their foreheads. 5.
And there ſhall be no night there, and they need no
candle, neither light of the ſun; for the Lord God giveth
them light; and they ſhall reign for ever and ever.
The heavenly ſtate which was before deſcribed as a city, and called the
new Jeruſalem, is here deſcribed as a faradise; alluding to the earthly
paradiſe which was loſt by the fin of the firſt Adam ; here is another
paradiſe reſtored by the ſecond Adam. A paradiſe in a city, or a whole
city in a paradiſe ! In the firſt paradiſe there were only two perſons to
*
REVELATION, XXII.
|
The new Jeruſalem.
behold the beauty and taſte the pleaſures of it; but in this ſecond para-
diſe whole cities and nations ſhall find abundant delight and ſatisfaction.
And here obſerve, -
1. The river of paradiſe : the earthly paradiſe was well watered; no
place can be pleaſant or fruitful that is not ſo. This river is deſcribed,
(1.) By its fountain-head—the throne of God, and the Lamb. All our
ſprings of grace, comfort, and glory, are in God; and all our ſtreams
from him, through the mediation of the Lamb. (2.) By its quality—
pure, and clear as crystal. All the ſtreams of earthly comfort are muddy ;
but theſe are clear, ſalutary, and refreſhing, giving life, and preſerving
life, to thoſe who drink of it.
2. The tree of life, in this paradiſe. Such a tree there was in the
earthly paradiſe, Gen. 2. 9. This far excels it. And now as to this
tree, obſerve, (1.) The fituation of it—in the midst of the street, and of
either side the river; or, as it might have been better rendered, in the
midst between the terras-walk and the river. This tree of life is fed by
the pure waters of the river that comes from the throne of God. The
preſence and perfeótions of God furniſh out all the glory and bleſſedneſs
of heaven. (2.) The fruitfulneſs of this tree. [1..] It brings forth
many ſorts of fruit, twelve sorts, ſuited to the refined taſte of all the
ſaints. [2] It brings forth fruit at all times; yieldeth its fruit every
month ; this tree is never empty, never barren ; there is always fruit
upon it. In heaven there is not only a variety of pure and ſatisfying
pleaſures, but a continuance of them, and always freſh. [3.] The fruit
is not only pleaſant, but wholeſome. The preſence of God in heaven is
the health and happineſs of the ſaints; there they find in him a remedy
for all their former maladies, and are preſerved by him in the moſt health.
ful and vigorous ſtate.
3. The perfeót freedom of this paradiſe from every thing that is evil;
(v. 3.) There shall be no more curse; no accursed one—xºlzvā0saw, no
ſerpent there, as there was in the earthly paradiſe. Here is the great
excellency of this paradiſe—the Devil has nothing to do there; he can-
not draw the ſaints from ſerving God to be ſubjećt to himſelf, as he did
our firſt parents, nor can he ſo much as diſturb them in the ſervice of God.
4. The ſupreme felicity of this paradifiacal ſtate. (1.) There the
ſaints ſhall ſee the face of God; there they ſhall enjoy the beatific viſion.
(2.) God will own them, as having his ſeal and name on their foreheads.
(3.). They shall reign with him for ever; their ſervice ſhall be not only
freedom, but honour and dominion. (4.) All this ſhall be with perfeót
knowledge and joy. They ſhall be full of wiſdom and comfort, conti-
nually walking in the light of the Lord; and this not for a time, but
jor ever and ever,
6. And he ſaid unto me, Theſe ſayings are faithful and
true: and the Lord God of the holy prophets ſent his
angel to ſhew unto his ſervants the things which muſt
ſhortly be done. 7. Behold, I come quickly: bleſſed is
he that keepeth the ſayings of the prophecy of this book.
8. And I John ſaw theſe things, and heard them. And
when I had heard and ſeen, I fell down to worſhip before
the feet of the angel who ſhewed me theſe things. 9.
Then faith he unto me, See thou do it not: for I am thy
fellow-ſervant, and of thy brethren the prophets, and of
them who keep the ſayings of this book: worſhip God.
10. And he faith unto me, Seal not the ſayings of the
prophecy of this book: for the time is at hand. 11. He
that is unjuſt, let him be unjuſt ſtill: and he that is filthy,
let him be filthy ſtill ; and he that is righteous, let him be
righteous ſtill: and he that is holy, let him be holy ſtill.
12. And, behold, I come quickly; and my reward is with
me, to give every man according as his work ſhall be. 13.
I am Alpha and Omega, the beginning and the end, the firſt
and the laſt. 14. Bleſled are they that do his command-
ments, that they may have right to the tree of life, and may
enter in through the gates into the city. 15. For without
are dogs, and forcerers, and whoremongers, and murderers,
and idolaters, and whoſoever loveth and maketh a lie.
16. I Jeſus have ſent mine angel to teſtify unto you theſe.
things in the churches. I am the root and the offspring
A. D. 95,
The Concluſion, .*
REVELATION, XXII.
of David, and the bright and morning ſtar. 17. And the
Spirit and the bride ſay, Come. And let him that heareth,
ſay, Come. And let him that is athirſt come: and who-
ſoever will, let him take the water of life freely. 18. For
I teſtify unto every man that heareth the words of the
prophecy of this book, If any man ſhall add unto theſe
things, God ſhall add unto him the plagues that are written
in this book: . 19. And if any man É. take away from
the words of the book of this prophecy, God ſhall take
away his part out of the book of life, and out of the holy
city, and from the things which are written in this book.
We have here a ſolemn ratification of the contents of this book, and
particularly of this laſt viſion ; though ſome think it may not only refer
to the whole book, but to the whole New Teſtament, yea, to the whole
Bible, completing and confirming the canon of ſcripture. And here, 1.
This is confirmed by the name and nature of that God who gave out
theſe diſcoveries ; he is the Lord God, faithful and true, and ſo are all
his ſayings. 2. By the meſſengers he choſe to reveal theſe things to the
world; the holy angels ſhewed them to holy men of God; and God
would not employ his ſaints and angels in deceiving the world. 3. They
will ſoon be confirmed by their accompliſhment; they are things that muſt
ſhortly be done; Chriſt will make haſte, he will come quickly, and put
all things out of doubt; and then they will prove the wiſe and happy men,
who have believed and kept his words. 4. By the integrity of that
angel who had been the apoſtle's guide and interpreter in É. viſions;
that integrity was ſuch, that he not only refuſed to accept religious
adoration from John, but once and again reproved him for it. He who
was ſo tender of the honour of God, and ſo diſpleaſed with what was a
wrong to God, would never come in his name to lead the people of God
into mere dreams and deluſions : and it ſtill is a further confirmation of
the ſincerity of this apoſtle, that he confeſſes his own ſin and folly, into
which he had now again relapſed, and he leaves this his failing on perpe- |
tual record; this ſhews he was a faithful and an impartial writer. 5.
By the order given to leave the book of the prophecy open, to be peruſed
by all, that they might labour to underſtand it, that they might make
their objećtions againſt it, and compare the prophecy with the events.
God here deals freely and openly with all; he does not ſpeak in ſecret,
but calls every one to witneſs to the declarations here made, v. 10. 6.
By the effect this book, thus kept open, will have upon men; thoſe that
are filthy and unjuſt, will take that occaſion from thence to be more ſo,
but it will confirm, ſtrengthen, and further ſanétify thoſe that are up-
right with God; it will be a favour of life to ſome, and of death to
others, and ſo will appear to be from God, v. 12. 7. It will be Chriſt’s
rule of judgment at the great day; he will diſpenſe rewards and puniſh-
ments to men according as their works agree or diſagree with the word
of God; and therefore that word itſelf muſt needs be faithful and true.
8. It is the word of him who is the Author, Finiſher, and Rewarder of
the faith and holineſs of his people, v. 13, 14. He is the First and the
East, and the ſame from firſt to laſt, and ſo is his word too; and he will
by this word give to his people, who conform themſelves to it, a right to
the tree of life, and an entrance into heaven; and this will be a full con-
firmation of the truth and authority of his word, fince it contains the title
and evidence of that confirmed ſtate of holineſs and happineſs that re-
mains for his people in heaven.
cludes from heaven all wicked, unrighteous perſons, and particularly
those that love and make lies, (v. 15.) and therefore can never be itſelf a
lie. , 10. It is confirmed by the testimony of Jesus, who is the Spirit of
prophecy. And this Jeſus, as God, is the Root of David, though, as
Man, his Offspring ; a Perſon in whom all uncreated and created excel-
lencies meet ; too great and too good to deceive his churches and the
world. He is the Fountain of all light, the bright and the morning Star ;
and as ſuch has given to his churches this morning light of prophecy, to
aſſure them of the light of that perfeót day that is approaching. 11.
It is confirmed by an open and general invitation to all, to come and par-
take of the promiſes and privileges of the goſpel, thoſe ſtreams of the
water of life; theſe are tendered to all who feel in their ſouls a thirſt
which nothing in this world can quench. , 12. It is confirmed by the
joint teſtimony of the Spirit of God, and that gracious Spirit that is in
all the true members of the church of God; the Spirit and the bride join
in teſtifying the truth and excellency of the goſpel. 13. Lastly, it is
confirmed by a moſt ſolemn ſančtion, condemning and curfing all who
ſhould dare to corrupt or change the word of God, either by adding td.
it, or taking from it; (v. 18, 19.) He that adds to the word of God,
draws down upon himſelf all the plagues written in this book; and he who
takes anything away from its cuts himſelf off from all the promiſes and
privileges of it; this ſančtion is like a flaming ſword, to guard the canon
of the ſcripture from profane hands. Such a fence as this, God ſet about .
the law, (Deut. 4, 2.) and the whole Old Teſtament, (Mal. 4.4.) and
now in the moſt ſolemn manner about the whole Bible; aſſuring us that
it is a book of the moſt ſacred nature, divine authority, and of the laſt
importance, and therefore the peculiar care of the great God.
20. He who teſtifieth theſe things, ſaith, Surely I come
quickly; Amen. Even ſo, come, Lord Jeſus. 21. The
grace of our Lord Jeſus Chriſt be with you all. Amen.
We are now come to the concluſion of the whole ; and that in three
things : 1. Chriſt’s farewell to his church. He ſeems now, after he had
been diſcovering theſe things to his people on earth, to take leave of
them, and return to heaven ; but he parts with them in great kindneſs,
and aſſures them it ſhall not be long before he comes again to them ;
Behold, I come quickly as when he aſcended into heaven after his reſur-
re&tion, he parted with a promiſe of his gracious preſence, ſo here he
parts with a promiſe of a ſpeedy return. If any ſay, “Where is the
promiſe of his coming, when ſo many ages are now paſt ſince this was
written ?” Let them know he is not ſlack to his people, but long-ſuffer-
ing to his enemies; his coming will be ſooner than they are aware,
ſooner than they are prepared, ſooner than they deſire ; and to his people
it will be ſeaſonable; the viſion is for an appointed time, and will not
tarry ; he will come quickly; ket this word be always ſounding in our ear,
and let us give all diligence, that we may be found of him in peace, with-
out ſpot and blameleſs. 2. The church's hearty echo to Chriſt’s pro-
miſe ; (1.) Declaring her firm belief of it; Amen, so it is, ſo it ſhall be.
(2.) Expreſfing her earneſt defire of it; Even so, come Lord Jesus ;
make haste, my Beloved, and be thou like a roe, or like a young hart on the
mountains of spices. Thus beats the pulſe of the church, thus breathed
that gracious Spirit which ačtuates and informs the myſtical body of
Chriſt; and we ſhould never be ſatisfied, till we find ſuch a Spirit breath-
ing in us, and cauſing us to look for the blessed hope, and glorious
appearance of the great God and our Saviour Jesus Christ; this is the
language of the church of the first-born, and we ſhould join with them,
often putting ourſelves in mind of his promiſe. What comes from
heaven in a promiſe, ſhould be ſent back to heaven in a prayer. “Come,
Lord Jesus, put an end to this ſtate of fin, ſorrow, and temptation ;
gather thy people out of this preſent evil world, and take them up to
heaven, that ſtate of perfect purity, peace, and joy, and ſo finiſh thy
great deſign, and fulfil all that word in which thou haſt cauſed tº."
people to hope.” 3. The apoſtolical benediction which cloſes the whole ;
The grace of our Lord Jesus Christ be with you all, Amen. Here ob-
ſerve, (1.) The Bible ends with a clear proof of the Godhead of Chriſt,
fince the Spirit of God teaches the apoſtle to bleſs his people in the
name of Chriſt, and to beg from Chriſt a bleſſing for them ; this is a
proper ačt of adoration. (2.) Nothing ſhould be more defired by us
than that the grace of Chriſt may be with us in this world, to prepare us
for the glory of Chriſt in the other world. It is by his grace that we
muſt be kept in a joyful expectation of his glory, fitted for it, and pre-
ſerved to it; and his glorious appearance will be welcome and joyful to
thoſe that are partakers of his grace and favour here ; and therefore to
this moſt comprehenſive prayer we ſhould all add our hearty Amen ; moſt
earneſtly thirſting after greater meaſures of the gracious influences of
the bleſſed Jeſus in our ſouls, and his gracious preſence with us, till glory
has perfeóted all his grace towards us, for he is a Sun and a Shield, he
gives grace, and glory, and no good thing will he withhold from them that
9. It is a book that condemns and ex- |
walk uprightly.
F I N I S,
W. GRACIE, Printer, Berwick.
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